跳轉到

T49n2035_佛祖統紀

大正藏第 49 冊 No. 2035 佛祖統紀

No. 2035

閱佛祖統紀說

佛以心印授之於祖。而祖祖相印以至師。其間隨機立解。以權示實。脈絡分合。蓋不可思議焉。余頃憩烏瞻山。忽邑侯游公招至顧司寇之澄心樓。以校閱事見委。詢其所欲梓。則佛祖統紀也。余夙志闡繹弗敢以不敏辭。甫焚香展卷。有客進曰。吾聞心佛眾生三無差別。何有佛祖之異乎。道絕邊表。理非數量。又何統紀之一乎。若即心境為禪觀本有醍醐自味。何規規然尋牛𤛓乳于村落耶。余曰。子言似矣。猶未足語道也。夫道無統則散。統無紀則亂。散亂之作道理焉依。然道因言顯。理假教明。詎離言教而覓道理乎。試將此典喻村落也。能詮名句喻牛也。所詮諸義喻乳及酥酪醍醐也。若謂直取醍醐上味勿勞牛乳等義請君于牛乳外。別覓一醍醐味可乎。欲明古聖之道。此統紀斯其至焉。子又何疑。所以楊侍御為佛祖發心。游邑侯為眾生垂手。昱道人忍以帝虎誤學人耶。客輾然作禮而退。

大明萬曆甲寅夏季月

西蜀輔慈沙門明昱書

佛祖統紀敘

志磐法師佛祖統紀一書歷序。從上諸祖授受淵源支分派別。亦如一花五葉。傳衣受記歷歷分明。自是天臺一家眷屬。又廣之以華藏世界天宮

【現代漢語翻譯】 現代漢語譯本 《佛祖統紀》閱後感

佛陀以心印傳授給祖師，而祖師們代代相傳，直至後來的師父。這期間，根據不同根器的眾生隨機開示，用方便法門來揭示真實義理。其中的脈絡分合，實在是不可思議啊。我近來在烏瞻山休息，忽然縣令游公邀請我到顧司寇的澄心樓，把校閱書籍的任務委託給我，詢問我想要刊印什麼。我回答說是《佛祖統紀》。我一直有闡釋這部書的願望，不敢因為自己才識不夠而推辭。剛焚香打開書卷，有位客人進來問道：『我聽說心、佛、眾生三者沒有差別，為什麼要有佛和祖師的區分呢？道超越了邊際和表象，理也不是數量可以衡量的，又何必需要統紀呢？如果直接以心境為禪觀的根本，本來就有醍醐般的滋味，何必拘泥於在村落里尋找牛奶和擠奶呢？』 我說：『您說得好像有道理，但還不足以談論「道」。道如果沒有統攝就會渙散，統攝如果沒有綱紀就會混亂。如果行為散亂，道理又依據什麼呢？然而，道因言語而顯現，理藉由教法而闡明，怎麼能離開言語教法去尋找道理呢？試著把這部典籍比喻為村落，能詮釋的名句比喻為牛，所詮釋的諸種義理比喻為牛奶、酥酪和醍醐。如果說要直接取用醍醐的上妙滋味，不要費力去獲取牛奶等，那麼請問您能在牛奶之外，另外找到一種醍醐的滋味嗎？想要明白古代聖賢的道，這部《統紀》就是最好的途徑。您又有什麼懷疑呢？』所以楊侍御為佛祖發心，游縣令為眾生垂手，昱道人怎麼忍心用帝虎的譬喻來誤導學人呢？客人聽后恭敬地作禮而退。

大明萬曆甲寅夏季月 西蜀輔慈沙門明昱書

《佛祖統紀》序

志磐法師的《佛祖統紀》一書，詳細地敘述了從上代諸位祖師的傳授淵源、分支派別，就像一花開五葉那樣，傳衣受記都歷歷分明。這本書是天臺宗的家譜，又擴充套件到華藏世界和天宮。

【English Translation】 English version Reading 'A Comprehensive Record of the Buddha and Patriarchs'

The Buddha transmits the mind-seal to the Patriarchs, and the Patriarchs transmit it to their successors, down to the teachers. In between, teachings are established according to circumstances, expedient means are used to reveal the truth, and the connections and divisions are inconceivable. Recently, I was resting at Mount Wuzhan when Magistrate You invited me to the Chengxin Tower of Vice Minister Gu, entrusting me with the task of proofreading and asking what I wanted to publish. I replied that it was 'A Comprehensive Record of the Buddha and Patriarchs'. I had long aspired to expound on this work and dared not decline due to my lack of talent. As soon as I burned incense and opened the scroll, a guest came in and said, 'I have heard that the mind, the Buddha, and sentient beings are without difference. Why then are there distinctions between Buddhas and Patriarchs? The Dao transcends boundaries and appearances, and the principle is not measurable by quantity. Why then is there a need for a comprehensive record? If one directly takes the mind-realm as the basis for Chan contemplation, one inherently has the taste of ghee. Why rigidly seek milk and extract milk from cows in the village?' I said, 'Your words seem right, but they are not sufficient to discuss the Dao. If the Dao is without unification, it will be scattered. If unification is without discipline, it will be chaotic. If actions are scattered and chaotic, what will the principle rely on? However, the Dao is revealed through words, and the principle is clarified through teachings. How can one seek the principle apart from words and teachings? Try comparing this classic to a village, the meaningful phrases to cows, and the various meanings explained to milk, butter, and ghee. If you say that you want to directly take the supreme taste of ghee and not bother to obtain milk, then please tell me, can you find a taste of ghee apart from milk?' If you want to understand the Dao of the ancient sages, this 'Comprehensive Record' is the best way. What doubts do you still have? Therefore, Vice Minister Yang made a vow for the Buddha and Patriarchs, and Magistrate You extended a helping hand to sentient beings. How could Daoist Yu bear to mislead students with the analogy of the Emperor Tiger?' The guest respectfully bowed and withdrew.

Summer Month of the Jia Yin Year of the Wanli Era of the Great Ming Dynasty Written by Shramana Ming Yu of Fuci Monastery in Western Shu

Preface to 'A Comprehensive Record of the Buddha and Patriarchs'

The book 'A Comprehensive Record of the Buddha and Patriarchs' by Dharma Master Zhipan meticulously narrates the lineage of transmission from the ancient Patriarchs, the branches and schools, just like one flower blooming with five petals. The transmission of the robe and the bestowal of predictions are all clearly recorded. This book is the family genealogy of the Tiantai school, and it extends to the Huazang World and the heavenly palaces.

地獄諸圖。蓮社諸賢往生僧尼其於法運通塞尤惓惓三致意焉。用心良亦勤矣。其意直欲薪盡火傳燈燈相續。耳近日宗門盛行。講律或廢。不知如車雙輪。如鳥雙翼。后之紹統者。若真如天臺深入法華三昧。親見靈山一會儼然未散。棒喝狂禪皆當反走矣。是伊仲刻統紀意也。

德山楊鶴題

佛祖統紀序

參天地之才。司萬物之化。同功而異位者。其唯人道乎。故自有生以來。蚩蚩群氓。必立大人。為之君牧。是以四輪統乎四洲。粟散占乎異域。而南洲震旦。實為東方君子之國。伏羲稱皇。始畫八卦。降及三代。文物大明逮吾世尊出興天竺。將施化於此方也。乃先遣三聖。為世良導。以禮樂為前驅。以真道為后教。機成時至。大法可行。於是漢皇致夢感之祥。摩騰應東來之運。魏晉以降。盛譯群經。矯矯諸師。競登講席。雖各立義門。取名當世。而尚昧乎如來一代之化意。篤生天臺。紹隆法運。以五時八教四種三昧。與夫事理即具境觀不二之旨。以為後學入道之本。歷代師承。寶茲大訓。至於今七百年。守之弗墜。翰林樑子之言曰。言佛法者。以天臺為司南。則殊涂異論。往往退息。誠然哉斯論也。志磐手抱遺編。久從師學。每唸佛祖傳授之跡。不有紀述。后將何聞。惟昔。良渚之著正統。雖粗立體法

【現代漢語翻譯】 現代漢語譯本： 地獄諸圖。蓮社諸賢往生，僧尼們對於佛法命運的興衰特別關心，多次表達他們的意願。他們的用心實在良苦，也很勤奮。他們的意思是希望像薪盡火傳一樣，燈燈相續，永不熄滅。近來禪宗非常盛行，講律宗的或許被廢棄了。卻不知道律宗和禪宗就像車子的兩個輪子，像鳥的雙翼一樣，缺一不可。後世繼承佛法的人，如果能像真如（Zhenru，人名）和天臺宗（Tiantai，佛教宗派）那樣深入《法華經》（Fahua，佛教經典）的三昧，親眼見到靈山（Lingshan，地名，佛陀說法之地）一會彷彿還沒有散去，那麼那些棒喝（banghe，禪宗用語，指用棒打或大喝來啓發學人）的狂禪之徒都應當回頭了。這是伊仲（Yizhong，人名）刻印《統紀》（Tongji，書名）的用意。

德山楊鶴（Deshan Yanghe，人名）題

《佛祖統紀》序

參與天地化育的才能，掌管萬物的變化，功用相同而地位不同，大概只有人道了吧。所以自從人類產生以來，眾多百姓，必定要擁立賢能的人，作為他們的君主和管理者。因此，四輪王統治著四大洲，小國王佔據著不同的區域。而南洲震旦（Zhendan，中國的古稱），實際上是東方的君子之國。伏羲（Fuxi，中國神話人物）稱皇，開始畫八卦。到了夏商周三代，文物制度非常興盛。等到我們的世尊（Shizun，對佛陀的尊稱）在天竺（Tianzhu，印度的古稱）出現，將要在此方世界施展教化的時候，就先派遣三聖（sansheng，指文殊、普賢、觀音三位菩薩），作為世間的良善引導者，用禮樂作為先導，用真正的佛法作為後來的教化。時機成熟，大法就可以推行了。於是漢明帝（Han Mingdi，人名）因夢見金人而感應吉祥，摩騰（Moteng，人名）應驗了東來的命運。魏晉（Wei Jin，朝代名）以來，大量翻譯佛經。眾多傑出的法師，爭相登上講壇。雖然各自創立義學門戶，以求在當時聞名，但還不明白如來一代時教的真正用意。天臺宗的創始人智者大師（Zhiyi，人名），繼承和發揚了佛法，用五時八教（wushi bajiao，天臺宗的判教方法），四種三昧（sizhong sanmei，天臺宗的修行方法），以及事理即具、境觀不二的宗旨，作為後人進入佛法的根本。歷代師承，珍視這個重要的教誨。直到今天七百年了，仍然遵守而不丟棄。翰林樑子（Liangzi，人名）說，談論佛法的人，如果以天臺宗作為指南，那麼各種不同的觀點和議論，往往就會消退。這話確實很有道理啊！志磐（Zhipan，人名）手捧著前人留下的著作，長期跟隨老師學習。常常想到佛祖傳授的足跡，如果沒有記載和敘述，後人將從哪裡聽說呢？想當初，良渚（Liangzhu，人名）撰寫《正統》（Zhengtong，書名），雖然大致確立了體例和方法

【English Translation】 English version: 'Various Illustrations of Hell'. The virtuous members of the Lotus Society who have been reborn, and the monks and nuns, are particularly concerned about the prosperity and decline of the Dharma's fate, expressing their intentions repeatedly. Their efforts are truly commendable and diligent. Their intention is to ensure that the Dharma, like a flame passed from one piece of firewood to another, continues uninterrupted, lamp after lamp. Recently, the Chan (Zen) school has been very popular, and the Vinaya (discipline) school may have been abandoned. However, it is not known that the Vinaya and Chan schools are like the two wheels of a cart, like the two wings of a bird, indispensable. Future successors of the Dharma, if they can, like Zhenru (person's name) and the Tiantai school (Tiantai, a Buddhist school), deeply enter the Samadhi of the 'Lotus Sutra' (Fahua, a Buddhist scripture), and personally see the assembly on Vulture Peak (Lingshan, a place name, where the Buddha preached) as if it has not yet dispersed, then those crazy Chan practitioners who use shouts and blows (banghe, a Chan term, referring to using blows or shouts to enlighten students) should all turn back. This is the intention of Yizhong (person's name) in printing the 'Comprehensive Record' (Tongji, book title).

Inscribed by Deshan Yanghe (person's name)

Preface to the 'Comprehensive Record of Buddhas and Patriarchs'

To participate in the creative power of heaven and earth, to manage the transformation of all things, with the same function but different positions, perhaps only the way of humanity can do this. Therefore, since the beginning of human existence, the multitude of people must establish virtuous individuals as their rulers and managers. Thus, the Chakravartin kings rule over the four continents, and smaller kings occupy different regions. And Zhendan (ancient name for China) in the southern continent is indeed the land of gentlemen in the East. Fuxi (a figure in Chinese mythology) claimed the title of Emperor and began to draw the Eight Trigrams. By the time of the Xia, Shang, and Zhou dynasties, the cultural and institutional systems were very prosperous. When our World-Honored One (Shizun, a respectful term for the Buddha) appeared in Tianzhu (ancient name for India), intending to spread his teachings in this world, he first sent the Three Sages (sansheng, referring to Manjushri, Samantabhadra, and Avalokiteshvara Bodhisattvas) as good guides for the world, using rites and music as the vanguard, and the true Dharma as the subsequent teaching. When the time was ripe, the Great Dharma could be implemented. Thus, Emperor Ming of Han (Han Mingdi, person's name) sensed auspiciousness due to a dream of a golden man, and Moteng (person's name) fulfilled the destiny of coming to the East. Since the Wei and Jin dynasties (dynasty names), a large number of Buddhist scriptures have been translated. Many outstanding Dharma masters competed to ascend the lecture platform. Although they each established their own schools of thought, seeking fame in their time, they still did not understand the true intention of the Tathagata's teachings throughout his life. The founder of the Tiantai school, Zhiyi (person's name), inherited and promoted the Dharma, using the Five Periods and Eight Teachings (wushi bajiao, the Tiantai school's method of classifying teachings), the Four Samadhis (sizhong sanmei, the Tiantai school's practice methods), and the principle of the complete interpenetration of principle and phenomena, and the non-duality of object and contemplation, as the foundation for later generations to enter the Dharma. Successive generations of teachers have cherished this important teaching. Even now, seven hundred years later, it is still observed and not abandoned. Liangzi (person's name) of the Hanlin Academy said that if those who discuss the Dharma use the Tiantai school as a guide, then various different views and arguments will often subside. This statement is indeed very true! Zhipan (person's name), holding the works left by his predecessors, has long followed his teacher in learning. He often thinks of the traces of the Buddha's teachings, and if they are not recorded and narrated, where will later generations hear of them? Once upon a time, Liangzhu (person's name) wrote the 'Orthodox Lineage' (Zhengtong, book title), although he roughly established the style and method.

。而義乖文薉。鏡庵之撰宗源。但列文傳。而辭陋事疏。至於遺逸而不收者。則舉皆此失。於是並取二家。且刪且補。依放史法。用成一家之書。斷自釋迦大聖訖於法智。一佛二十九祖。並稱本紀。所以明化事而系道統也。至若諸祖旁出為世家。廣智以下為列傳。名言懿行。皆入此宗。而表志之述。非一門義。具在通例。可以類知。既又用編年法起周昭王。至我本朝。別為法運通塞志。儒釋道之立法。禪教律之開宗。統而會之。莫不畢錄。目之曰佛祖統紀。凡之為五十四卷。紀傳世家。法太史公。通塞志。法司馬公。書成即負笈。詣白雲堂。仰求佛光法師為之考校。而同志之士。共謀鋟版以期流佈。將令家藏其本。人觀此書。開人心之性靈。資國政之治化。豈不曰大有益於世哉。自寶祐戊午。首事筆削。十閱流年。五謄成藁。夜以繼晝。功實倍之。仰報佛恩。上酬

帝力。不負所學。其志在茲。

宋咸淳五年歲在己巳八月上日。四明福泉沙門志磐寓東湖月波山。謹序。

同校正吉祥安樂山教忠報國教寺首座沙門必升

校正前住持華亭先福教寺傳天臺宗教沙門慧舟

校正住持吉祥安樂山教忠報國教寺傳天臺宗教沙門善良

校正住持東湖月波山慈悲普濟教寺傳天臺宗教沙門宗凈

【現代漢語翻譯】 現代漢語譯本： 然而，他們的義理偏離了經文，文字也顯得粗陋。鏡庵所撰寫的《宗源》只是羅列了文字傳承，但文辭淺薄，事蹟疏漏。至於那些遺漏而未被收錄的內容，都犯了同樣的錯誤。因此，我綜合採納了這兩家的著作，並加以刪減和補充，仿照史書的寫法，最終完成了一部屬於自己的著作。這部書從釋迦大聖（Śākyamuni，佛教的創始人）開始，到法智（Fǎzhì，天臺宗的祖師）為止，共記錄了一佛二十九祖，都稱為本紀，以此來闡明他們的教化事蹟，並維繫道統的傳承。至於各位祖師旁出的支系，則列為世家；廣智（Guǎngzhì）以下的弟子，則列為列傳。他們的名言懿行，都收錄在這部著作中。至於表和志的敘述，並非只是一家之言，都詳細地記載在通例之中，可以依此類推得知。之後，我又採用了編年法，從周昭王（Zhōu Zhāowáng）時期開始，一直到我朝（指南宋）為止，另外編寫了《法運通塞志》，將儒、釋、道三家的立法，以及禪、教、律三宗的開創，全部統合在一起，沒有遺漏。我將這部書命名為《佛祖統紀》，全書共五十四卷。紀傳和世家的寫法，傚法了太史公（司馬遷）；通塞志的寫法，傚法了司馬公（司馬光）。書成之後，我便揹著書箱，前往白雲堂，仰仗佛光法師為我考校。同時，志同道合的人們，共同謀劃刊印此書，以期廣泛流傳，希望家家戶戶都能收藏此書，人人都閱讀此書，開啟人們的心性靈明，有助於國家政治的治理和教化，這難道不是對世間有很大的益處嗎？自從寶祐戊午年（1258年）開始，我便著手進行刪改工作，歷經十年，五次謄寫成稿，夜以繼日，所付出的努力是平時的數倍。我這樣做是爲了報答佛恩，上報朝廷的恩德，不辜負自己所學的知識，我的志向就在於此。

宋咸淳五年，歲在己巳八月上日，四明福泉沙門志磐（Zhìpán）寓居東湖月波山，謹序。

同校正 吉祥安樂山教忠報國教寺首座沙門 必升（Bìshēng）

校正 前住持華亭先福教寺傳天臺宗教沙門 慧舟（Huìzhōu）

校正 住持吉祥安樂山教忠報國教寺傳天臺宗教沙門 善良（Shànliáng）

校正 住持東湖月波山慈悲普濟教寺傳天臺宗教沙門 宗凈（Zōngjìng）

【English Translation】 English version: However, their meanings deviated from the scriptures, and the writing appeared crude. Jing'an's (Jìng'ān) compilation, 'Zongyuan,' (Zōngyuán, 'Lineage Source') merely listed the textual transmissions, but the writing was shallow and the events were sparse. As for those omissions that were not included, they all committed the same mistake. Therefore, I comprehensively adopted the works of these two authors, and made deletions and additions, imitating the writing style of historical records, and finally completed a work of my own. This book begins with Śākyamuni (釋迦大聖, the founder of Buddhism) and ends with Fǎzhì (法智, a patriarch of the Tiantai school), recording one Buddha and twenty-nine patriarchs, all of whom are called 'Basic Annals,' in order to clarify their teaching activities and maintain the transmission of the doctrinal lineage. As for the collateral branches of the various patriarchs, they are listed as 'Noble Families'; the disciples below Guǎngzhì (廣智) are listed as 'Biographies.' Their famous sayings and virtuous deeds are all included in this work. As for the descriptions in the 'Tables' and 'Treatises,' they are not just the words of one school, but are recorded in detail in the general rules, which can be understood by analogy. Afterwards, I also adopted the chronological method, starting from the reign of King Zhōu Zhāowáng (周昭王) and continuing to our dynasty (referring to the Southern Song Dynasty), and separately compiled the 'Chronicle of the Fluctuations of the Dharma,' (法運通塞志) bringing together the legislation of Confucianism, Buddhism, and Taoism, as well as the founding of the Chan, Teaching, and Vinaya schools, without any omissions. I named this book 'General History of the Buddhas and Patriarchs,' (佛祖統紀) with a total of fifty-four volumes. The writing of the 'Basic Annals' and 'Noble Families' follows the model of the Grand Historian (Sima Qian, 司馬遷); the writing of the 'Chronicle of the Fluctuations' follows the model of Duke Sima (Sima Guang, 司馬光). After the book was completed, I carried it on my back to Baiyun Hall, relying on Dharma Master Foguang (佛光) to examine it for me. At the same time, like-minded people jointly planned to print this book in order to spread it widely, hoping that every household would collect this book and everyone would read it, opening up people's minds and spirits, and contributing to the governance and edification of the country, wouldn't this be of great benefit to the world? Since the year Wuwu of Baoyou (1258), I began to revise and edit, spending ten years and making five drafts, working day and night, and the effort I put in was several times greater than usual. I did this to repay the Buddha's grace and to repay the emperor's kindness, and not to fail in what I have learned, my ambition lies in this.

On the first day of the eighth month in the year Jisi of Xianchun (咸淳) five (1269) in the Song Dynasty, the monk Zhipan (志磐) of Fuquan Temple in Siming, residing in Yuebo Mountain on East Lake, respectfully writes this preface.

Joint proofreader: Monk Bisheng (必升), chief seat of Jiaozhong Baoguo Temple on Jixiang Anle Mountain

Proofreader: Former abbot Huizhou (慧舟) of Xianfu Temple in Huating, transmitter of the Tiantai teachings

Proofreader: Abbot Shanliang (善良) of Jiaozhong Baoguo Temple on Jixiang Anle Mountain, transmitter of the Tiantai teachings

Proofreader: Abbot Zongjing (宗凈) of Cibei Puji Temple on Yuebo Mountain in East Lake, transmitter of the Tiantai teachings

校正特賜佛光法師左右街都僧錄主管教門公事住持上天竺教寺賜金襕衣法照

佛祖統紀通例(例者略也類也舉略以知類也)釋本紀

釋迦如來。最初得佛之後。大悲利物。未來不息。以故果后示權。數數出世。莫可以三際求其始終。況於十方國土。唱生唱滅。處處不同。豈當於此南洲一方畢其能事。然今所錄。但於此方。特舉垂教之要會。而通之則十方不離當處。三世只在一心。尚何有所異同者哉。今約如來在凡因行至今出興為大法王。明本跡。敘聖源。列大小八相。分頓漸二始。經歷五時。鋪陳一化。作教主釋迦牟尼佛本紀四卷。自大迦葉下至師子尊者。皆能仰承佛記。傳弘大法。謂之金口祖承。依付法藏。作西土二十四祖紀一卷。

自北齊始開龍樹之道。至於天臺大弘法華。章安集為論疏。荊溪制記申明。稟承教觀。實居震旦。是謂今師祖承。作東土九祖紀二卷。自邃法師嗣荊溪之業。師師相承。歷晚唐五代。暨我本朝。教法散而複合。仰惟四明法智。用能中興天臺一家教觀之道。同功列祖。作興道法師下八祖紀一卷。上稽釋迦示生之日。下距法智息化之年。一佛二十九祖。起周昭王二十六年甲寅。至宋仁宗天聖六年戊辰。合二千二年。通為本紀。以系正統。如世帝王正寶位而傳大業。

【現代漢語翻譯】 校正，特賜佛光法師，擔任左右街都僧錄，主管教門公事，住持上天竺教寺，並賜予金襕衣，法照。

《佛祖統紀》通例（例，是簡略的意思，也是類比的意思，舉出簡略的例子來了解同類的事物）釋本紀

釋迦如來最初成佛之後，以大悲心利益眾生，這種行為在未來也不會停止。因此，在果位之後示現權巧方便，多次應化出世。無法用過去、現在、未來三際來尋求他的始終。更何況在十方國土中，示現出生和寂滅，處處都不同。怎麼能認為只在此南贍部洲一方就窮盡了他的所有作為呢？然而，現在所記錄的，只是在此方世界，特別舉出他垂教的重要集會。如果通達了這個道理，那麼十方世界不離當下之處，過去、現在、未來三世只在一念心中。又有什麼不同呢？現在，概括如來從凡夫因地修行，直到出世成為大法王的歷程，闡明本跡，敘述聖源，列出大小八相成道圖，區分頓悟和漸悟兩種開始，經歷五時說法，鋪陳一生的教化，撰寫《教主釋迦牟尼佛本紀》四卷。從大迦葉（Mahākāśyapa，釋迦十大弟子之一，頭陀第一）以下，直到師子尊者（Simha Bhiksu，西土二十四祖），都能仰承佛的授記，傳弘大法，這被稱為金口祖承。依據《付法藏因緣傳》，撰寫《西土二十四祖紀》一卷。

從北齊開始弘揚龍樹（Nāgārjuna，大乘佛教中觀學派創始人）的學說，到天臺宗大力弘揚《法華經》。章安（灌頂，天臺宗實際創始人智顗的弟子）集結為論疏，荊溪（湛然，天臺宗第九祖）製作記述來申明。稟承教觀，實際上是在震旦（古代印度對中國的稱呼）。這被稱為今師祖承。撰寫《東土九祖紀》二卷。從邃法師繼承荊溪的學業，師師相承，經歷了晚唐五代，以及本朝（宋朝）。教法分散后又重新聚合。仰賴四明法智（知禮，天臺宗十七祖），能夠中興天臺一家教觀之道，他的功績與列祖相同。撰寫《興道法師下八祖紀》一卷。上推到釋迦（Śākyamuni，佛教創始人）示現出生的日子，下至法智（Zhìlǐ，天臺宗實際創始人智顗)圓寂之年，一佛二十九祖，從周昭王二十六年甲寅年，到宋仁宗天聖六年戊辰年，共計二千零二年，合在一起作為本紀，用來維繫正統，如同世俗帝王繼承寶位而傳承大業。

【English Translation】 Examined and corrected, specially bestowed upon Dharma Master Foguang, serving as the chief monastic registrar of the left and right streets, in charge of religious affairs, residing at the Upper Tianzhu Monastery, and bestowed with a golden kasaya, Dharma decree.

General Principles of the Records of Buddhas and Patriarchs (Principles are abbreviations, also analogies; using abbreviations to understand categories) Explanation of the Basic Annals

Śākyamuni Tathagata, after initially attaining Buddhahood, benefited beings with great compassion, and this will not cease in the future. Therefore, after the fruition, he manifested expedient means, appearing in the world numerous times. It is impossible to seek his beginning and end in the three periods of time (past, present, and future). Moreover, in the ten directions of lands, the manifestations of birth and extinction are different everywhere. How can one assume that he exhausted all his actions in this Jambudvipa (Southern Continent) alone? However, what is recorded now is only in this world, specifically highlighting the important gatherings where he imparted teachings. If one understands this principle, then the ten directions are not apart from the present place, and the three periods of time are only in one mind. What differences are there then? Now, summarizing the Tathagata's practice from the causal stage of an ordinary being until his emergence as the great Dharma King, clarifying the original and manifested aspects, narrating the sacred origins, listing the major and minor eight aspects of enlightenment, distinguishing between the two beginnings of sudden and gradual enlightenment, experiencing the five periods of teaching, and elaborating on a lifetime of teachings, we compile the four volumes of 'Basic Annals of the Teaching Master Śākyamuni Buddha.' From Mahākāśyapa (one of the ten great disciples of Śākyamuni, foremost in ascetic practices) downwards, until Simha Bhiksu (the twenty-fourth patriarch of the Western Land), all were able to uphold the Buddha's prediction and propagate the great Dharma, which is called the ancestral transmission of the golden mouth. Based on the 'Record of the Transmission of the Dharma Treasury,' we compile one volume of 'Records of the Twenty-Four Patriarchs of the Western Land.'

From the Northern Qi dynasty, the path of Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism) began to be opened, and the Tiantai school greatly propagated the Lotus Sutra. Zhang'an (Guanding, disciple of Zhiyi, the de facto founder of the Tiantai school) compiled it into commentaries and subcommentaries, and Jingxi (Zhanran, the ninth patriarch of the Tiantai school) made records to clarify it. Inheriting the teachings and contemplation, it is actually in Zhen Dan (ancient Indian name for China). This is called the ancestral transmission of the present teachers. We compile two volumes of 'Records of the Nine Patriarchs of the Eastern Land.' From Dharma Master Sui inheriting the studies of Jingxi, teachers succeeding each other, through the late Tang and Five Dynasties, and our present dynasty (Song Dynasty). The teachings dispersed and then reunited. Relying on Siming Fazhi (Zhili, the seventeenth patriarch of the Tiantai school), he was able to revive the teachings and contemplation of the Tiantai school, his merits being the same as the previous patriarchs. We compile one volume of 'Records of the Eight Patriarchs Below Xingdao Dharma Master.' Tracing back to the day Śākyamuni (founder of Buddhism) manifested his birth, and down to the year of the passing of Fazhi (Zhìlǐ, the de facto founder of the Tiantai school), one Buddha and twenty-nine patriarchs, from the year Jia Yin, the twenty-sixth year of King Zhao of Zhou, to the year Wu Chen, the sixth year of Emperor Renzong of Song, totaling two thousand and two years, combined as the Basic Annals, to maintain the orthodox lineage, just as secular emperors inherit the throne and transmit the great enterprise.

釋世家

自南嶽旁出照禪師下至慈雲諸師。皆傳教明宗。分鐙照世。與正統諸祖。相為輝映。作諸祖世家二卷。

釋列傳

自四明諸嗣最顯著者十餘師。子孫有繼者唯廣智。神照。南屏。三家為光。盛守家法。御外侮。人能弘道。作諸師列傳十一卷。背宗破祖。失其宗緒者三數人。作雜傳一卷。有功教門。事遠失記者。作未詳承嗣傳一卷。

釋表

考諸祖之授受。敘弈世之稟承。欲觀千古。必審今日。為明北齊下至法智述正統之有來。作歷代傳教表。為明釋迦列祖下至今時諸師。示傳鐙之無盡。作佛祖世系表共二卷。

釋志

並陳文藻。交贊佛乘。各出義章。發揮祖業。斯固法門之盛烈。作山家教典志一卷。

人理教行。具足成就。由五濁以登九品者。唯唸佛三昧之道為能爾。末代機宜。始自廬阜。作凈土立教志三卷。

達磨賢首慈恩灌頂南山諸師。皆一代之偉。特雖共明此道。而各專一門。區別群宗。作諸宗立教志一卷。

觀千佛紹隆。則知無盡之鐙。即一洲縱廣。則識無邊之土。為隘俗無聞者。作三世出興志世界名體志。凡三卷。

香鐙供養之具。禮誦歌唄之容。是蓋緣因加行之正轍。為但理之人。成就佛事。作法門光顯志一卷。

【現代漢語翻譯】 現代漢語譯本 釋世家 從南嶽旁出照禪師（Zhaozhan Chan Shi）以下到慈雲諸師（Ciyun Zhushi），都傳教明宗，分燈照世，與正統諸祖互相輝映。撰寫《諸祖世家》二卷。

釋列傳 從四明諸嗣中最顯著的十幾位禪師開始，子孫有繼承的只有廣智（Guangzhi）、神照（Shenzhao）、南屏（Nanping）三家發揚光大，守護家法，抵禦外侮。人能弘道，撰寫《諸師列傳》十一卷。對於背離宗門、破壞祖規、失去宗脈傳承的三數人，撰寫《雜傳》一卷。對於有功于教門，但事蹟久遠而失記的，撰寫《未詳承嗣傳》一卷。

釋表 考證諸祖的授受關係，敘述世代的稟承，想要了解千古，必須審視今日。爲了闡明從北齊以下到法智（Fazhi）的正統傳承，撰寫《歷代傳教表》。爲了闡明從釋迦（Shijia）列祖以下到如今的諸位禪師，展示傳燈的無盡，撰寫《佛祖世系表》共二卷。

釋志 並列陳文藻（Chen Wenzao），交相讚美佛乘，各自闡述義理文章，發揮祖師的功業。這是佛門盛大的事業，撰寫《山家教典志》一卷。

人理、教行都具足成就，從五濁惡世登上九品蓮臺的，只有唸佛三昧的道路才能做到。末法時代的根機，始於廬阜（Lufou），撰寫《凈土立教志》三卷。

達磨（Damo）、賢首（Xianshou）、慈恩（Cien）、灌頂（Guanding）、南山（Nanshan）諸位禪師，都是一代偉人，雖然共同闡明此道，但各自專精一門，區別各個宗派，撰寫《諸宗立教志》一卷。

觀察千佛紹隆，就知道無盡的燈火。瞭解一洲的縱橫廣闊，就認識到無邊的國土。爲了讓那些閉塞鄙陋、沒有見聞的人，撰寫《三世出興志》、《世界名體志》，共三卷。

香、燈供養的器具，禮誦歌唄的儀容，這是緣因加行的正道。爲了那些只注重義理的人，成就佛事，撰寫《法門光顯志》一卷。

【English Translation】 English version Annals of the Śākya Family From Chan Master Zhaozhan (Zhaozhan Chan Shi) of Nan Yue's side lineage down to the various masters of Ciyun (Ciyun Zhushi), all propagated the teachings, illuminated the principles, and shared the lamp to illuminate the world, shining in mutual splendor with the orthodox patriarchs. Compiled 'Annals of the Patriarchs' in two volumes.

Biographies of the Masters Beginning with the most prominent disciples of Siming, only the Guangzhi (Guangzhi), Shenzhao (Shenzhao), and Nanping (Nanping) lineages had descendants who continued and flourished, upholding the family precepts and resisting external insults. People were able to propagate the Way, and 'Biographies of the Masters' were compiled in eleven volumes. For the three or so individuals who deviated from the sect, broke the ancestral rules, and lost their lineage's transmission, a 'Miscellaneous Biographies' volume was compiled. For those who contributed to the teachings but whose deeds were distant and unrecorded, a 'Biographies of Unclear Succession' volume was compiled.

Tables Examining the transmission relationships of the patriarchs and narrating the inheritance across generations, to understand the past, one must examine the present. To clarify the orthodox transmission from the Northern Qi dynasty down to Fazhi (Fazhi), a 'Table of Propagating the Teachings Through the Ages' was compiled. To clarify the endless transmission of the lamp from the ancestral patriarchs of Śākya (Shijia) down to the various masters of the present time, a 'Table of the Śākya Ancestral Lineage' was compiled, totaling two volumes.

Treatises Together with Chen Wenzao (Chen Wenzao), mutually praising the Buddha-vehicle, each expounding doctrinal chapters and developing the ancestral legacy. This is indeed the magnificent undertaking of the Dharma gate, and a 'Treatise on the Teachings of the Mountain School' was compiled in one volume.

Only the path of Samadhi of Buddha Recitation can fully accomplish both human principles and religious practice, enabling one to ascend from the five turbidities to the nine grades of lotus birth. The expedient means for the degenerate age began at Lufou (Lufou), and a 'Treatise on Establishing the Pure Land Teachings' was compiled in three volumes.

The masters Damo (Damo), Xianshou (Xianshou), Cien (Cien), Guanding (Guanding), and Nanshan (Nanshan) were all great figures of their generations. Although they jointly clarified this Way, each specialized in one particular aspect, distinguishing the various schools, and a 'Treatise on Establishing the Teachings of the Various Schools' was compiled in one volume.

Observing the flourishing of the thousand Buddhas, one knows the endless lamp. Understanding the longitude and latitude of one continent, one recognizes the boundless lands. For those who are narrow-minded and ignorant, 'Treatise on the Emergence of the Three Worlds' and 'Treatise on the Names and Entities of the Worlds' were compiled, totaling three volumes.

The implements for incense and lamp offerings, and the forms of ritual recitation and chanting, are the proper path of causal conditions and diligent practice. For those who only focus on principles, to accomplish Buddhist activities, a 'Treatise on the Glorious Manifestation of the Dharma Gate' was compiled in one volume.

大法東流。聖賢繼世。所以住持三寶不令斷絕。然歷年既久。或興或廢。此蓋世事無常之變。於此道何成何虧邪。考古及今具列行事。用見法運通塞之相。至若儒宗道流世間之教。雖隨時而抑揚。而其事蹟。莫不昭然可訓可戒。作法運通塞志十五卷。

法運通塞。事變紜紜。繫於編年。莫明始末。為通練古今欲求類知者。作歷代會要志四卷。

大儒高釋。有能以文字鋪張大道為法門之標表者。是不可不略錄也作名文光教志二卷。

敘古制

徽宗政和間。吳興穎師。始撰宗元錄。述天臺一宗授受之事。自北齊至本朝元祐。為之圖以系道統。於是教門宗祖始粲然有所考矣。寧宗慶元中。鎧庵吳克己。因穎錄增廣之。名曰釋門正統。未及行而亡。嘉定間。鏡庵遷法師。復取穎本及鎧庵新圖。重加詮次。增立新傳六十餘人。名宗源錄。

理宗嘉熙初。錢唐良渚鑒法師。取吳本。放史法。為本紀。世家。列傳。載記。諸志。仍舊名曰釋門正統。然鏡庵則有不立體統之失。良渚則有名位顛錯之繆。至於文繁語鄙事緩義乖。則皆有之。而題稱釋門。尤為疏闊。要之草創。討論。修飾。潤色。非可以求備於一人也。明今述。

今之所述。蓋是用宗源錄釋門正統。參對文義。且刪且補。而復

【現代漢語翻譯】 現代漢語譯本：

偉大的佛法向東方流傳，聖賢世代相繼，因此才能住持三寶（佛、法、僧），使之不至於斷絕。然而，經歷的年代既久，佛法有時興盛，有時衰敗。這大概是世事無常的變化。對於佛法來說，這其中有什麼成就和虧損呢？考察古代和當今，詳細列出相關事蹟，用以展現佛法命運的通達和阻塞的各種狀態。至於儒家宗派、道家流派以及世間的各種教義，雖然隨著時代而有所褒揚或貶低，但它們的事蹟，沒有不明顯而可以作為訓誡和警戒的。因此，我撰寫《法運通塞志》十五卷。 法運的通達和阻塞，世事的變遷紛繁複雜，如果按照編年順序來記載，就無法明白事情的始末。爲了能夠通盤瞭解古今，想要分類瞭解這些事情的人，我撰寫《歷代會要志》四卷。 偉大的儒者和高僧，如果有能夠用文字來闡揚大道，作為佛法門派的標榜和代表的人，是不可以不略加記載的。因此，我撰寫《名文光教志》二卷。 敘述古代典制 宋徽宗政和年間，吳興的穎師開始撰寫《宗元錄》，敘述天臺宗一脈相承的授受之事，從北齊到本朝元祐年間，繪製圖表來維繫道統。於是，佛教門派的宗祖才開始清晰地可以考證了。宋寧宗慶元年間，鎧庵吳克己在穎師的《宗元錄》基礎上加以增補和擴充，命名為《釋門正統》，但還沒來得及刊行就去世了。嘉定年間，鏡庵遷法師又取用穎師的原本和鎧庵的新圖，重新加以詮釋和編次，增立了新的傳記六十餘人，仍然命名為《宗源錄》。 宋理宗嘉熙初年，錢塘良渚的鑒法師取用吳克己的原本，效仿史書的體例，分為本紀、世家、列傳、載記和諸志，仍然沿用舊名《釋門正統》。然而，鏡庵的著作有不建立完整體系的缺失，良渚的著作則有名位顛倒錯亂的錯誤。至於文字繁瑣、語言鄙俗、敘事遲緩、義理乖謬等問題，則都存在。而題名為《釋門》，尤其顯得疏闊。總而言之，草創、討論、修改、潤色，是不可以要求一個人做到完美的。現在我來敘述。 現在我所敘述的內容，大概是採用《宗源錄》和《釋門正統》，參照對比其中的文義，並且進行刪減和補充，然後重新...

【English Translation】 English version:

The great Dharma flowed eastward. Sages and worthies succeeded each other through generations, thus upholding the Three Jewels (Buddha, Dharma, Sangha) and preventing them from being cut off. However, as time passed, it sometimes flourished and sometimes declined. This is probably due to the impermanence of worldly affairs. What achievements and losses are there in this path? Examining the past and present, I have listed the events in detail to show the various states of the Dharma's fate, both its unobstructed progress and its stagnation. As for the Confucian school, the Taoist streams, and the various teachings of the world, although they are sometimes praised and sometimes criticized with the times, their deeds are all clear and can serve as both instruction and warning. Therefore, I have written 'A Record of the Dharma's Progress and Stagnation' in fifteen volumes. The progress and stagnation of the Dharma, and the changes in worldly affairs are complex and numerous. If recorded in chronological order, the beginning and end of events cannot be understood. For those who wish to understand the past and present and seek to understand these matters by category, I have written 'A Comprehensive Record of Past Dynasties' in four volumes. Great Confucians and eminent monks who are able to expound the Great Way in writing, serving as the standard and representation of the Dharma school, should not be omitted. Therefore, I have written 'A Record of Famous Writings Illuminating the Teachings' in two volumes. Preface to Ancient Systems During the Zhenghe period of Emperor Huizong of the Song Dynasty, the monk Ying of Wuxing began to write 'A Record of the Source of the Sect' (Zongyuan lu), narrating the lineage of transmission of the Tiantai (Tendai) school, from the Northern Qi Dynasty to the Yuanyou period of the current dynasty, drawing diagrams to connect the lineage of the Dao. Thus, the founders of the Buddhist schools began to be clearly verifiable. During the Qingyuan period of Emperor Ningzong of the Song Dynasty, Wu Keji of Kaian supplemented and expanded Ying's 'Record of the Source of the Sect', naming it 'The Orthodox Lineage of the Buddhist Gate' (Shimen zhengtong), but he died before it could be published. During the Jiading period, the Dharma Master Qian of Jing'an again took Ying's original and Wu Keji's new diagrams, re-explained and re-edited them, adding more than sixty new biographies, still naming it 'A Record of the Source of the Sect' (Zongyuan lu). In the early years of the Jiaxi period of Emperor Lizong of the Song Dynasty, the Dharma Master Jian of Liangzhu in Qiantang took Wu Keji's original, imitating the style of historical records, dividing it into 'Basic Annals' (Benji), 'Hereditary Houses' (Shijia), 'Biographies' (Liezhuan), 'Records' (Zaiji), and 'Various Treatises' (Zhi), still using the old name 'The Orthodox Lineage of the Buddhist Gate' (Shimen zhengtong). However, Jing'an's work had the defect of not establishing a complete system, while Liangzhu's work had the error of inverting and confusing positions. As for the problems of verbose writing, vulgar language, slow narration, and inconsistent meaning, they all existed. And the title 'Buddhist Gate' (Shimen) seemed particularly distant. In short, creation, discussion, revision, and polishing cannot be expected to be perfect in one person. Now I will narrate. What I am now narrating is probably based on 'A Record of the Source of the Sect' (Zongyuan lu) and 'The Orthodox Lineage of the Buddhist Gate' (Shimen zhengtong), comparing and contrasting the meaning of the texts, and also deleting and supplementing them, and then...

取大藏經典。教門疏記。儒宗史籍。諸家傳錄之辭。及琇師隆興統紀。修師釋氏通紀。用助援引。依史氏法。為四佛紀。四祖紀。二世家。十一列傳。一雜傳。一未詳承嗣傳。二表。三十志。成一家之全書。至若一傳之後。贊以述德。一事之下。論以釋疑。及文有援古事有餘義。則必兼注于下。俾覽者之易領云(若據此中並前釋列傳文。則知諸師列傳原有十一卷。本紀既遺其文。唯以十卷為數)。

用三例

近世諸師。立傳之法。當用三例。一曰觀行修明。二曰講訓有旨。三曰著書明宗。非此三例濫矣。至於經理法事旁贊教門者。又將錄之。俾後人有所懷仰。若夫搢紳名賢儒生居士。能知此道者。非有宿熏之功。疇克至是。以故時有所取云。釋題義。

佛祖者何。本教主而系諸祖也。統紀者何。通理佛祖授受之事也(史記功臣表云。要以成功為統紀。漢高祖紀。顏師古注曰。紀理也。統理眾事。系之年月)本紀者何。始釋迦終法智。一佛二十九祖。所以紀傳教之正統也。世家者何。世守家業。以輔相祖道者也。列傳者何。載歷代諸師之言行。俾有繼于祖道也。表者。所以表示傳教之有時稟法之有緒也。志者。所以記其事也。若山家教典。若諸宗立教。若凈土往生。若世界成毀。若法門光顯。若法運

【現代漢語翻譯】 現代漢語譯本：

選取大藏經典、教門疏記、儒宗史籍、諸家傳錄的辭句，以及琇師的《隆興統紀》、修師的《釋氏通紀》，用以輔助引證。依照史書的體例，撰寫《四佛紀》、《四祖紀》、《二世家》、《十一列傳》、《一雜傳》、《一未詳承嗣傳》、《二表》、《三十志》，構成一部完整的著作。至於每一傳之後，用讚語來敘述其德行；每一件事之下，用論述來解釋疑惑。如果文章中有引用的古事，事情中有剩餘的意義，就一定在下面加以註釋，使閱讀的人容易領會。（如果根據這裡以及前面解釋列傳的文章，就知道諸師列傳原有十一卷，本紀已經遺失其文，只能以十卷為數）。

採用三種例證：

近世諸位法師，立傳的方法，應當採用三種例證：一是觀察修行而修養精明，二是講經說法而旨意明確，三是著書立說明顯宗義。不符合這三種例證的就顯得雜亂了。至於經營法事、從旁贊助教門的人，也將加以記錄，使後人有所懷念仰慕。至於士大夫、名賢、儒生、居士，能夠了解佛道的人，不是有宿世熏習的功德，怎麼能夠達到這種境界呢？因此時常有所選取。

解釋題目意義：

佛祖是什麼？是本教的教主以及相關的各位祖師。統紀是什麼？是通盤整理佛祖傳授的事蹟（《史記·功臣表》說：『要以成功為統紀。』《漢高祖紀》，顏師古註釋說：『紀，是整理的意思。統理眾多事務，繫於年月』）。本紀是什麼？從釋迦牟尼佛到法智禪師，一位佛和二十九位祖師，用來記載傳教的正統。世家是什麼？世代守護家業，用來輔助祖師之道的人。列傳是什麼？記載歷代諸位法師的言行，使他們能夠繼承祖師之道。表是什麼？用來表示傳教有一定的時間，稟承佛法有一定順序。志是什麼？用來記載各種事情。例如山家教典，例如諸宗派創立教義，例如凈土往生，例如世界成住壞空，例如佛法興盛顯揚，例如佛法氣運。

【English Translation】 English version:

I have selected phrases from the Great Treasury of Scriptures, commentaries on doctrines, historical records of Confucianism, and recorded sayings of various schools, as well as Master Xiu's 'Longxing Comprehensive Record' and Master Xiu's 'Comprehensive Record of釋氏', to assist in citations. Following the style of historical writing, I have compiled the 'Annals of Four Buddhas', 'Annals of Four Patriarchs', 'Two Hereditary Houses', 'Eleven Biographies', 'One Miscellaneous Biography', 'One Biography of Unclear Succession', 'Two Tables', and 'Thirty Treatises', forming a complete book. As for after each biography, I use eulogies to describe their virtues; under each event, I use discussions to explain doubts. If the text contains ancient allusions or the event has additional meanings, I will definitely add annotations below to make it easier for readers to understand. (If based on this and the previous explanation of the biographies, it is known that the biographies of the masters originally had eleven volumes, and the annals have lost their text, so only ten volumes are counted).

Using Three Examples:

For the method of writing biographies of masters in recent times, three examples should be used: first, observing practice and cultivating wisdom; second, lecturing and teaching with clear meaning; and third, writing books to clarify the sect's principles. Anything that does not conform to these three examples is considered miscellaneous. As for those who manage Dharma affairs and support the teachings from the side, they will also be recorded, so that future generations will have something to admire. As for the officials, famous scholars, Confucian scholars, and lay practitioners who can understand this path, if they do not have the merits of past lives' cultivation, how can they reach this state? Therefore, selections are often made.

Explanation of the Meaning of the Titles:

What are Buddhas and Patriarchs? They are the founder of the original teaching and the related patriarchs. What is a comprehensive record? It is a comprehensive arrangement of the events of the transmission of the Buddhas and Patriarchs (The 'Table of Meritorious Officials' in the 'Records of the Grand Historian' says: 'It is necessary to use success as a comprehensive record.' Yan Shigu's commentary on the 'Annals of Emperor Gaozu of the Han' says: 'Record means to arrange. Comprehensively manage many affairs, tied to the years'). What are the annals? From Shakyamuni Buddha to Dharma Master Fazhi, one Buddha and twenty-nine patriarchs, used to record the orthodox transmission of the teachings. What are hereditary houses? Those who guard the family business for generations, used to assist the path of the patriarchs. What are biographies? Recording the words and deeds of the masters of past generations, so that they can continue the path of the patriarchs. What are tables? Used to indicate that the transmission of teachings has a certain time, and that receiving the Dharma has a certain order. What are treatises? Used to record various events. For example, the teachings of the Tiantai school, for example, the establishment of teachings by various sects, for example, rebirth in the Pure Land, for example, the formation, existence, destruction, and emptiness of the world, for example, the flourishing and manifestation of the Dharma, for example, the fortune of the Dharma.

通塞。若會要以通古今。若述文以光大教。皆于志有考云。

釋師名

列諸師之名。考其例有八。或從國號。如北齊高麗。或從山名。如南嶽天臺。或從師號。如智者法智。或從生地。如章安仙城。或從寺名。如法華天宮。或從自號。如草堂息庵。或從郡名。如錢唐四明。或從著書之名。如扶宗憲章。近世多以自號行。雖稱名之不一。而所以名乎其人。則各得其實也。

息眾疑

此書之作。或因舊文以刪修。或集諸文以補足。或取師友之論著。或考碑碣之撰述。不復一一注所出者。修史之法當若是也。其間關涉稍眾者。則必時時有所引證。不得已耳。又此書所用。藏典教文。非儒生居士之所可易解。有能字字句句。研究其義。以所疑難。質諸沙門。則精義入神。然後可以知佛。若輕心疾讀。不究所歸。斯何益於人哉。又世之為儒者。好舉韓歐排佛之論。而不知二公末年終合於釋氏之道。今人有能少抑盛氣。盡觀此書反覆詳味。則知韓歐之立言皆陽擠陰助之意也。

釋引文　大藏經典法華經華嚴經維摩經涅槃經瑞應經梵網經樓炭經藥王經普耀經善權經大權經賢愚經提謂經楞伽經大集經遺教經因果經無量義經大般若經付法藏經法滅盡經大方便經十二游經佛本行經未曾有經雜寶藏經中本起經

【現代漢語翻譯】 現代漢語譯本 通達與阻塞。如果想要貫通古今，如果闡述文章以光大佛教教義，都可以在史志中找到考證。

解釋法師的名號

列舉各位法師的名號，考察其命名的規則有八種。或者從國號而來，如北齊的法師、高麗的法師；或者從山名而來，如南嶽的法師、天臺的法師；或者從法師的稱號而來，如智者大師、法智大師；或者從出生地而來，如章安大師、仙城大師；或者從寺廟的名稱而來，如法華寺的法師、天宮寺的法師；或者從自己的別號而來，如草堂大師、息庵大師；或者從郡名而來，如錢唐的法師、四明的法師；或者從著作的名稱而來，如扶宗論。近世大多用自己的別號來稱呼。雖然稱呼名號的方式不一致，但是用來稱呼這個人，則各自都符合其實際情況。

消除大眾的疑惑

這本書的寫作，或者因為舊的文章而進行刪改修訂，或者收集各種文章來進行補充完整，或者選取師長朋友的論著，或者考察碑文的撰寫敘述，不再一一註明出處。修訂史書的方法應當是這樣的。其中關係牽涉稍微眾多之處，則必定常常有所引用和考證，不得已罷了。而且這本書所使用的，藏經、典籍、教義文章，不是儒生居士所能夠輕易理解的。有能夠一字一句，研究其中的含義，用所疑惑不解之處，請教於出家的沙門，那麼精深的義理就會進入精神層面，然後才可以瞭解佛法。如果輕率地快速閱讀，不探究最終的歸宿，這對於人有什麼益處呢？而且世上做儒學的人，喜歡引用韓愈、歐陽修排斥佛教的言論，卻不知道韓愈、歐陽修晚年最終符合于佛教的道理。現在的人有能夠稍微抑制盛氣凌人的態度，完整地觀看這本書，反覆詳細地品味，就知道韓愈、歐陽修的立論都是表面排斥而暗中幫助的意思啊。

解釋引用的經文：《大藏經》（Dàzàngjīng，The Great Treasury of Sutras）、《法華經》（Fǎhuá jīng，Lotus Sutra）、《華嚴經》（Huáyán jīng，Avataṃsaka Sutra）、《維摩經》（Wéimó jīng，Vimalakirti Sutra）、《涅槃經》（Nièpán jīng，Nirvana Sutra）、《瑞應經》（Ruìyìng jīng，Auspicious Responses Sutra）、《梵網經》（Fànwǎng jīng，Brahma Net Sutra）、《樓炭經》（Lóutàn jīng，Laṅkāvatāra Sūtra）、《藥王經》（Yàowáng jīng，Bhaisajyaraja Sutra）、《普耀經》（Pǔyào jīng，Universal Radiance Sutra）、《善權經》（Shànquán jīng，Skillful Means Sutra）、《大權經》（Dàquán jīng，Great Power Sutra）、《賢愚經》（Xiányú jīng，Sutra of the Wise and the Foolish）、《提謂經》（Tíwèi jīng，Trapusa and Bhallika Sutra）、《楞伽經》（Léngqié jīng，Laṅkāvatāra Sūtra）、《大集經》（Dàjí jīng，Mahasamnipata Sutra）、《遺教經》（Yíjiào jīng，Sutra of the Bequeathed Teachings）、《因果經》（Yīnguǒ jīng，Karma Sutra）、《無量義經》（Wúliángyì jīng，Sutra of Immeasurable Meanings）、《大般若經》（Dàbōrě jīng，Mahaprajnaparamita Sutra）、《付法藏經》（Fùfǎzàng jīng，Transmission of the Dharma Treasury Sutra）、《法滅盡經》（Fǎmièjìn jīng，Sutra of the Extinction of the Dharma）、《大方便經》（Dàfāngbiàn jīng，Great Expedient Sutra）、《十二游經》（Shíèryóu jīng，Twelve Excursions Sutra）、《佛本行經》（Fóběnxíng jīng，Buddha's Deeds Sutra）、《未曾有經》（Wèicéngyǒu jīng，Adbhuta-dharma Sutra）、《雜寶藏經》（Zábǎozàng jīng，Sutra of Miscellaneous Treasures）、《中本起經》（Zhōngběnqǐ jīng，Middle Length Sutra of the Origin of Karma)

【English Translation】 English version Understanding and obstruction. If one wishes to understand the past and present, and if one elucidates texts to glorify the teachings, all can be verified in historical records.

Explaining the Names of Monks

Listing the names of various monks, examining the rules for their naming, there are eight types. Some are derived from the name of the country, such as monks from Northern Qi or Goryeo; some are derived from the name of the mountain, such as monks from Mount Nanyue or Mount Tiantai; some are derived from the monk's title, such as Master Zhiyi or Master Fazhi; some are derived from the place of birth, such as Master Zhang'an or Master Xiancheng; some are derived from the name of the temple, such as monks from the Lotus Temple or the Heavenly Palace Temple; some are derived from their own alias, such as Master Caotang or Master Xi'an; some are derived from the name of the prefecture, such as monks from Qiantang or Siming; and some are derived from the name of their writings, such as the 'Upholding the Doctrine' treatise. In recent times, most use their own aliases. Although the ways of naming are not consistent, each corresponds to the actual situation of the person being named.

Dispelling Public Doubts

The writing of this book either involves revising old texts, supplementing them with various writings, selecting treatises from teachers and friends, or examining inscriptions on steles, without necessarily indicating the sources one by one. The method of revising history should be like this. Where there are many connections involved, there will inevitably be citations and verifications from time to time, which is unavoidable. Moreover, the scriptures, texts, and doctrinal writings used in this book are not easily understood by Confucian scholars or laypeople. If one can study the meaning of each word and sentence, and consult the monastic Sangha about their doubts, then the profound meaning will enter the spiritual realm, and then one can understand Buddhism. If one reads quickly and carelessly, without exploring the ultimate destination, what benefit is there to people? Moreover, those who practice Confucianism like to cite Han Yu's and Ouyang Xiu's arguments against Buddhism, but they do not know that Han Yu and Ouyang Xiu ultimately conformed to the principles of Buddhism in their later years. If people today can slightly suppress their arrogance and fully view this book, repeatedly and carefully savoring it, they will know that Han Yu's and Ouyang Xiu's arguments were outwardly rejecting but inwardly assisting.

Explanation of the cited scriptures: Dazangjing (大藏經, The Great Treasury of Sutras), Fahuajing (法華經, Lotus Sutra), Huayanjing (華嚴經, Avataṃsaka Sutra), Weimojing (維摩經, Vimalakirti Sutra), Niepanjing (涅槃經, Nirvana Sutra), Ruiyingjing (瑞應經, Auspicious Responses Sutra), Fanwangjing (梵網經, Brahma Net Sutra), Loutanjing (樓炭經, Laṅkāvatāra Sūtra), Yaowangjing (藥王經, Bhaisajyaraja Sutra), Puyaojing (普耀經, Universal Radiance Sutra), Shanquanjing (善權經, Skillful Means Sutra), Daquanjing (大權經, Great Power Sutra), Xianyu jing (賢愚經, Sutra of the Wise and the Foolish), Tiweijing (提謂經, Trapusa and Bhallika Sutra), Lengqiejing (楞伽經, Laṅkāvatāra Sūtra), Dajijing (大集經, Mahasamnipata Sutra), Yijiaojing (遺教經, Sutra of the Bequeathed Teachings), Yinguojing (因果經, Karma Sutra), Wuliangyijing (無量義經, Sutra of Immeasurable Meanings), Daborejing (大般若經, Mahaprajnaparamita Sutra), Fufazangjing (付法藏經, Transmission of the Dharma Treasury Sutra), Famiejinjing (法滅盡經, Sutra of the Extinction of the Dharma), Dafangbianjing (大方便經, Great Expedient Sutra), Shieryoujing (十二游經, Twelve Excursions Sutra), Fobenxingjing (佛本行經, Buddha's Deeds Sutra), Weicengyoujing (未曾有經, Adbhuta-dharma Sutra), Zabaozangjing (雜寶藏經, Sutra of Miscellaneous Treasures), Zhongbenqijing (中本起經, Middle Length Sutra of the Origin of Karma)

首楞嚴經法句喻經阿育王經八關齋經長阿含經雜阿含經妙法華經普賢行法經菩薩處胎經菩薩本行經優婆塞戒經增一阿含經分別功德經思益梵天經殃掘摩羅經凈飯泥洹經升忉利天經觀佛三昧經勝鬘師子經像法決疑經佛母泥洹經摩耶夫人經仁王般若經文殊般若經曇無德律十誦律四分律僧祇律彌沙塞律善見律五分律大智度論新婆沙論大莊嚴論薩婆多論俱舍論起信論佛道論衡譯經圖記梁高僧傳唐高僧傳宋高僧傳弘明集釋迦譜西域記

天臺教文法華文句妙樂法華妙玄釋簽心觀論輔行涅槃玄義觀音別行法界次第四教義南嶽愿文智者別傳二師口義四教義國清百錄寶云振祖集四明教行錄天竺別集草菴遺事翻譯名義九祖略傳

釋門諸書周書異記廬山集國清碑玉泉碑十八賢傳僧鏡錄關王祠堂記凈土往生傳法華顯應錄般若感驗錄觀音感應錄天人感通傳僧史略林間錄僧寶傳護法論景德傳燈錄普燈錄大慧武庫湘山野錄歐陽外傳石門文字禪育王舍利傳禪門寶訓

儒宗諸書孔子家語論語禮記孟子荀子楊子史記西漢書東漢書三國誌晉書南北史唐書五代史稽古錄續稽古錄國朝會要皇朝類苑皇朝龍飛記本朝通鑑皇朝景𠇮錄韓昌黎文柳子厚文白氏長慶集顏氏家訓酉陽雜俎宣室志楊文公談苑廣陵志蔡氏叢談錢氏洞微志東坡文集王氏小畜集魯直

【現代漢語翻譯】 《首楞嚴經》（Śūraṅgama Sūtra，一部重要的佛教經典），《法句喻經》（Dharmapada，佛陀教誨的精要彙編），《阿育王經》（Aśoka Sūtra，講述阿育王的故事），《八關齋經》（Aṣṭāṅga-śīla Sūtra，關於八關齋戒的經典），《長阿含經》（Dīrgha Āgama，較長的佛教經典彙編），《雜阿含經》（Saṃyukta Āgama，相關的佛教經典彙編），《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra，又稱《法華經》），《普賢行愿品》（Samantabhadra-caryā-praṇidhāna，普賢菩薩的行愿），《菩薩處胎經》（Bodhisattva-garbhāvakrānti-nirdeśa Sūtra，關於菩薩入胎的經典），《菩薩本行經》（Bodhisattva-caryā Sūtra，關於菩薩行為的經典），《優婆塞戒經》（Upāsaka-śīla Sūtra，關於在家居士戒律的經典），《增一阿含經》（Ekottara Āgama，佛教經典彙編），《分別功德經》（Vimala-kīrti-nirdeśa Sūtra，關於功德的分別），《思益梵天所問經》（Vimalakīrti-nirdesa Sūtra，梵天提問的經典），《央掘摩羅經》（Aṅgulimāla Sūtra，關於央掘摩羅的故事），《凈飯王般涅槃經》（Śuddhodana-parinirvāṇa Sūtra，關於凈飯王涅槃的經典），《升忉利天為母說法經》（Trayastriṃśa-gamana Sūtra，佛陀上升忉利天為母說法），《觀佛三昧經》（Buddha-dhyāna-samādhi Sūtra，關於觀佛三昧的經典），《勝鬘師子吼一乘大方便方廣經》（Śrīmālādevī-siṃhanāda Sūtra，勝鬘夫人的經典），《像法決疑經》（Saddharma-pratirūpaka-viniscaya Sūtra，關於像法時期的疑問解答），《佛母般涅槃經》（Buddha-mātṛ-parinirvāṇa Sūtra，關於佛母涅槃的經典），《摩訶摩耶經》（Mahāmāyā Sūtra，關於摩耶夫人的經典），《仁王護國般若波羅蜜多經》（Kāraṇḍavyūha Sūtra，關於仁王護國的般若經典），《文殊師利所說摩訶般若波羅蜜經》（Mañjuśrī-buddhakṣetra-guṇa-vyūha Sūtra，文殊師利所說的般若經典），《曇無德律》（Dharmaguptaka Vinaya，曇無德部的戒律），《十誦律》（Daśādhyāya Vinaya，十誦律），《四分律》（Dharmaguptaka Vinaya，四分律），《僧祇律》（Mahāsāṃghika Vinaya，僧祇律），《彌沙塞律》（Mahīśāsaka Vinaya，彌沙塞律），《善見律毗婆沙》（Samantapāsādikā，善見律的註釋），《五分律》（Mahīśāsaka Vinaya，五分律），《大智度論》（Mahāprajñāpāramitopadeśa，對般若經的論述），《新婆沙論》（Abhidharma-mahāvibhāṣā-śāstra，新的婆沙論），《大莊嚴論經》（Kalpanā-maṇḍitikā，關於莊嚴的論述），《薩婆多毗婆沙論》（Sarvāstivāda-vibhāṣā-śāstra，薩婆多部的論述），《阿毗達磨俱舍論》（Abhidharmakośa-bhāṣya，俱舍論），《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra，關於大乘信仰的論述），《佛道論衡》（Fodao Lunheng，關於佛教和道教的比較），《譯經圖記》（Yijing Tuji，關於翻譯經典的記錄），《梁高僧傳》（Liang Gaoseng Zhuan，梁代高僧的傳記），《唐高僧傳》（Tang Gaoseng Zhuan，唐代高僧的傳記），《宋高僧傳》（Song Gaoseng Zhuan，宋代高僧的傳記），《弘明集》（Hongming Ji，弘揚佛法的文集），《釋迦譜》（Shijia Pu，釋迦牟尼的譜系），《大唐西域記》（Da Tang Xiyu Ji，玄奘的西域遊記）。 《天臺教觀》（Tiāntái Jiāoguān，天臺宗的教義和觀行），《法華文句》（Fahua Wenju，對《法華經》的註釋），《妙樂法華玄義釋簽》（Miaole Fahua Xuanyi Shiqian，對《法華玄義》的註釋），《釋簽心觀論》（Shiqian Xinguān Lún，關於心觀的論述），《輔行傳弘決》（Fuxing Zhuanhong Jue，對《涅槃玄義》的輔助解釋），《涅槃玄義》（Nirvana Xuanyi，對《涅槃經》的玄義解釋），《觀音玄義》（Guanyin Xuanyi，對觀音菩薩的玄義解釋），《法界次第初門》（Fajie Cidi Chumen，關於法界次第的入門），《四教義》（Sijiao Yi，關於四教的意義），《南嶽思大禪師立誓願文》（Nanyue Si Dashi Lishi Yuanwen，南嶽思禪師的誓願文），《智者大師別傳》（Zhizhe Dashi Biezuan，智者大師的傳記），《二師口義》（Ershi Kouyi，兩位大師的口頭解釋），《四教義》（Sijiao Yi，關於四教的意義），《國清百錄》（Guoqing Bailu，國清寺的目錄），《寶云振祖集》（Baoyun Zhenzu Ji，寶云振祖的文集），《四明教行錄》（Siming Jiaoxing Lu，四明地區的教行記錄），《天竺別集》（Tianzhu Bieji，關於印度的文集），《草菴遺事》（Caoan Yishi，草菴的遺事），《翻譯名義集》（Fanyi Mingyi Ji，翻譯名義的彙集），《釋氏稽古略》（Shishi Jigu Lue，佛教歷史的簡略考察）， 《釋門正統》（Shimen Zheng Tong，佛教的正統），《周書異記》（Zhou Shu Yiji，關於周朝的奇異記錄），《廬山集》（Lushan Ji，廬山的文集），《國清寺碑》（Guoqing Si Bei，國清寺的碑文），《玉泉寺碑》（Yuquan Si Bei，玉泉寺的碑文），《十八賢傳》（Shiba Xian Zhuan，十八賢的傳記），《僧鏡錄》（Seng Jing Lu，僧人的鏡子），《關王祠堂記》（Guan Wang Citang Ji，關王祠堂的記錄），《凈土往生傳》（Jingtu Wangsheng Zhuan，凈土往生的傳記），《法華靈驗記》（Fahua Xianying Ji，法華經的靈驗記錄），《般若感應錄》（Bore Ganying Lu，般若的感應記錄），《觀音感應錄》（Guanyin Ganying Lu，觀音菩薩的感應記錄），《天人感通傳》（Tianren Gantong Zhuan，天人感通的傳記），《僧史略》（Seng Shi Lue，僧人的歷史簡略），《林間錄》（Linjian Lu，林間的記錄），《僧寶傳》（Seng Bao Zhuan，僧寶的傳記），《護法論》（Hufa Lun，護法的論述），《景德傳燈錄》（Jingde Chuandeng Lu，景德年間的傳燈記錄），《續傳燈錄》（Xu Chuandeng Lu，續傳燈錄），《大慧普覺禪師語錄》（Dahui Pujue Chanshi Yulu，大慧普覺禪師的語錄），《湘山野錄》（Xiangshan Yelu，湘山的野史記錄），《歐陽文忠公集》（Ouyang Wenzhong Gong Ji，歐陽修的文集），《石門文字禪》（Shimen Wenzi Chan，石門的文字禪），《育王山志》（Yuwang Shan Zhi，育王山的記錄），《禪門寶訓》（Chanmen Baoxun，禪門的寶訓）。 《孔子家語》（Kongzi Jiayu，孔子的家語），《論語》（Lunyu，孔子的論語），《禮記》（Liji，禮記），《孟子》（Mengzi，孟子），《荀子》（Xunzi，荀子），《揚子法言》（Yangzi Fayan，揚雄的法言），《史記》（Shiji，史記），《漢書》（Hanshu，漢書），《後漢書》（Hou Hanshu，後漢書），《三國誌》（Sanguo Zhi，三國誌），《晉書》（Jinshu，晉書），《南史》（Nanshi，南史），《北史》（Beishi，北史），《唐書》（Tangshu，唐書），《五代史》（Wudai Shi，五代史），《稽古錄》（Jigu Lu，稽古錄），《續稽古錄》（Xu Jigu Lu，續稽古錄），《國朝會要》（Guochao Huiyao，國朝會要），《皇朝類苑》（Huangchao Leiyuan，皇朝類苑），《皇朝龍飛記》（Huangchao Longfei Ji，皇朝龍飛記），《本朝通鑑》（Benchao Tongjian，本朝通鑑），《皇朝經世文編》（Huangchao Jingshi Wenbian，皇朝經世文編），《韓昌黎集》（Han Changli Ji，韓愈的文集），《柳河東集》（Liu Hedong Ji，柳宗元的文集），《白氏長慶集》（Baishi Changqing Ji，白居易的文集），《顏氏家訓》（Yanshi Jiaxun，顏之推的家訓），《酉陽雜俎》（Youyang Zazu，酉陽雜俎），《宣室志》（Xuanshi Zhi，宣室志），《楊文公談苑》（Yang Wengong Tanyuan，楊億的談苑），《廣陵志》（Guangling Zhi，廣陵志），《蔡氏叢談》（Caishi Congtan，蔡襄的叢談），《錢氏吳越備史》（Qianshi Wuyue Beishi，錢氏吳越備史），《東坡集》（Dongpo Ji，蘇軾的文集），《王氏小畜集》（Wangshi Xiaochu Ji，王安石的小畜集），《豫章黃先生文集》（Yuzhang Huang Xiansheng Wenji，黃庭堅的文集）。

【English Translation】 Śūraṅgama Sūtra (Shoulengyan Jing, an important Buddhist scripture), Dharmapada (Fajiu Yujing, a compilation of essential teachings of the Buddha), Aśoka Sūtra (Ayuwang Jing, tells the story of King Aśoka), Aṣṭāṅga-śīla Sūtra (Baguan Zhaijing, scripture on the Eight Precepts), Dīrgha Āgama (Chang Ahan Jing, a collection of longer Buddhist scriptures), Saṃyukta Āgama (Za Ahan Jing, a collection of related Buddhist scriptures), Saddharma Puṇḍarīka Sūtra (Miaofa Lianhua Jing, also known as the Lotus Sūtra), Samantabhadra-caryā-praṇidhāna (Puxian Xingyuan Pin, the vows and practices of Samantabhadra Bodhisattva), Bodhisattva-garbhāvakrānti-nirdeśa Sūtra (Pusa Chutai Jing, scripture on the entry of a Bodhisattva into the womb), Bodhisattva-caryā Sūtra (Pusa Benxing Jing, scripture on the conduct of a Bodhisattva), Upāsaka-śīla Sūtra (Youposai Jiejing, scripture on the precepts for lay Buddhists), Ekottara Āgama (Zengyi Ahan Jing, a collection of Buddhist scriptures), Vimala-kīrti-nirdeśa Sūtra (Fenbie Gongde Jing, scripture on the distinction of merits), Vimalakīrti-nirdesa Sūtra (Siyi Fantian Suowen Jing, scripture where Brahma asks questions), Aṅgulimāla Sūtra (Yangjue Moluo Jing, the story of Aṅgulimāla), Śuddhodana-parinirvāṇa Sūtra (Jingfan Wang Banniepan Jing, scripture on the Nirvana of King Śuddhodana), Trayastriṃśa-gamana Sūtra (Sheng Daolitian Weimu Shuofa Jing, the Buddha ascends to the Trayastriṃśa Heaven to preach to his mother), Buddha-dhyāna-samādhi Sūtra (Guanfo Sanmei Jing, scripture on the Samādhi of contemplating the Buddha), Śrīmālādevī-siṃhanāda Sūtra (Shengman Shizihou Yicheng Dafangbian Fangguang Jing, the Śrīmālādevī Sūtra), Saddharma-pratirūpaka-viniscaya Sūtra (Xiangfa Jueyi Jing, answers to questions about the Dharma-ending Age), Buddha-mātṛ-parinirvāṇa Sūtra (Fomu Banniepan Jing, scripture on the Nirvana of the Buddha's mother), Mahāmāyā Sūtra (Moye Furen Jing, scripture on Maya, the Buddha's mother), Kāraṇḍavyūha Sūtra (Renwang Huguo Bore Boluomiduojing, Prajna scripture on benevolent kings protecting the country), Mañjuśrī-buddhakṣetra-guṇa-vyūha Sūtra (Wenshushili Suoshuo Mohe Bore Boluomijing, Prajna scripture spoken by Mañjuśrī), Dharmaguptaka Vinaya (Tanwude Lu, the Vinaya of the Dharmaguptaka school), Daśādhyāya Vinaya (Shisong Lu, the Ten Recitation Vinaya), Dharmaguptaka Vinaya (Sifen Lu, the Four-Part Vinaya), Mahāsāṃghika Vinaya (Sengqi Lu, the Mahāsāṃghika Vinaya), Mahīśāsaka Vinaya (Mishasai Lu, the Mahīśāsaka Vinaya), Samantapāsādikā (Shanjian Lu Pipo Sha, commentary on the Samantapāsādikā), Mahīśāsaka Vinaya (Wufen Lu, the Five-Part Vinaya), Mahāprajñāpāramitopadeśa (Dazhidu Lun, treatise on the Prajna Sūtra), Abhidharma-mahāvibhāṣā-śāstra (Xin Posa Lun, the new Vibhāṣā), Kalpanā-maṇḍitikā (Dazhuangyan Lun Jing, treatise on adornment), Sarvāstivāda-vibhāṣā-śāstra (Sapoduo Pipo Sha Lun, treatise of the Sarvāstivāda school), Abhidharmakośa-bhāṣya (Apitan Mo Jusha Lun, the Abhidharmakośa), Mahāyāna-śraddhotpāda-śāstra (Dacheng Qixin Lun, treatise on the Awakening of Faith in the Mahāyāna), Fodao Lunheng (Fodao Lunheng, comparison of Buddhism and Taoism), Yijing Tuji (Yijing Tuji, records of translating scriptures), Liang Gaoseng Zhuan (Liang Gaoseng Zhuan, biographies of eminent monks of the Liang Dynasty), Tang Gaoseng Zhuan (Tang Gaoseng Zhuan, biographies of eminent monks of the Tang Dynasty), Song Gaoseng Zhuan (Song Gaoseng Zhuan, biographies of eminent monks of the Song Dynasty), Hongming Ji (Hongming Ji, collection of essays promoting Buddhism), Shijia Pu (Shijia Pu, genealogy of Śākyamuni), Da Tang Xiyu Ji (Da Tang Xiyu Ji, Xuanzang's records of his journey to the Western Regions). Tiāntái Jiāoguān (Tiantai Jiaoguan, the doctrines and practices of the Tiantai school), Fahua Wenju (Fahua Wenju, commentary on the Lotus Sūtra), Miaole Fahua Xuanyi Shiqian (Miaole Fahua Xuanyi Shiqian, commentary on the Profound Meaning of the Lotus Sūtra), Shiqian Xinguān Lún (Shiqian Xinguān Lún, treatise on the contemplation of the mind), Fuxing Zhuanhong Jue (Fuxing Zhuanhong Jue, supplementary explanation of the Profound Meaning of the Nirvana Sūtra), Nirvana Xuanyi (Nirvana Xuanyi, profound explanation of the Nirvana Sūtra), Guanyin Xuanyi (Guanyin Xuanyi, profound explanation of Guanyin Bodhisattva), Fajie Cidi Chumen (Fajie Cidi Chumen, introduction to the order of the Dharmadhātu), Sijiao Yi (Sijiao Yi, the meaning of the Four Teachings), Nanyue Si Dashi Lishi Yuanwen (Nanyue Si Dashi Lishi Yuanwen, the vows of Zen Master Si of Nanyue), Zhizhe Dashi Biezuan (Zhizhe Dashi Biezuan, biography of Great Master Zhiyi), Ershi Kouyi (Ershi Kouyi, oral explanations of two masters), Sijiao Yi (Sijiao Yi, the meaning of the Four Teachings), Guoqing Bailu (Guoqing Bailu, catalog of Guoqing Temple), Baoyun Zhenzu Ji (Baoyun Zhenzu Ji, collection of Baoyun Zhenzu), Siming Jiaoxing Lu (Siming Jiaoxing Lu, records of teachings and practices in the Siming area), Tianzhu Bieji (Tianzhu Bieji, collection of writings about India), Caoan Yishi (Caoan Yishi, anecdotes of Caoan), Fanyi Mingyi Ji (Fanyi Mingyi Ji, collection of translated terms), Shishi Jigu Lue (Shishi Jigu Lue, brief examination of Buddhist history). Shimen Zheng Tong (Shimen Zheng Tong, the orthodoxy of Buddhism), Zhou Shu Yiji (Zhou Shu Yiji, strange records about the Zhou Dynasty), Lushan Ji (Lushan Ji, collection of writings about Lushan), Guoqing Si Bei (Guoqing Si Bei, inscription of Guoqing Temple), Yuquan Si Bei (Yuquan Si Bei, inscription of Yuquan Temple), Shiba Xian Zhuan (Shiba Xian Zhuan, biographies of the Eighteen Sages), Seng Jing Lu (Seng Jing Lu, mirror for monks), Guan Wang Citang Ji (Guan Wang Citang Ji, record of the Guan Wang Shrine), Jingtu Wangsheng Zhuan (Jingtu Wangsheng Zhuan, biographies of rebirth in the Pure Land), Fahua Xianying Ji (Fahua Xianying Ji, records of miraculous responses of the Lotus Sūtra), Bore Ganying Lu (Bore Ganying Lu, records of responses of Prajna), Guanyin Ganying Lu (Guanyin Ganying Lu, records of responses of Guanyin Bodhisattva), Tianren Gantong Zhuan (Tianren Gantong Zhuan, biographies of communication between humans and deities), Seng Shi Lue (Seng Shi Lue, brief history of monks), Linjian Lu (Linjian Lu, records from the forest), Seng Bao Zhuan (Seng Bao Zhuan, biographies of the Sangha Jewel), Hufa Lun (Hufa Lun, treatise on protecting the Dharma), Jingde Chuandeng Lu (Jingde Chuandeng Lu, records of the transmission of the lamp during the Jingde era), Xu Chuandeng Lu (Xu Chuandeng Lu, continuation of the records of the transmission of the lamp), Dahui Pujue Chanshi Yulu (Dahui Pujue Chanshi Yulu, sayings of Zen Master Dahui Pujue), Xiangshan Yelu (Xiangshan Yelu, unofficial records of Xiangshan), Ouyang Wenzhong Gong Ji (Ouyang Wenzhong Gong Ji, collection of writings by Ouyang Xiu), Shimen Wenzi Chan (Shimen Wenzi Chan, Zen of Shimen's writings), Yuwang Shan Zhi (Yuwang Shan Zhi, records of Yuwang Mountain), Chanmen Baoxun (Chanmen Baoxun, precious instructions of the Zen school). Kongzi Jiayu (Kongzi Jiayu, Confucius' Family Sayings), Lunyu (Lunyu, the Analects of Confucius), Liji (Liji, the Book of Rites), Mengzi (Mengzi, Mencius), Xunzi (Xunzi, Xunzi), Yangzi Fayan (Yangzi Fayan, Yang Xiong's Model Sayings), Shiji (Shiji, Records of the Grand Historian), Hanshu (Hanshu, Book of Han), Hou Hanshu (Hou Hanshu, Book of Later Han), Sanguo Zhi (Sanguo Zhi, Records of the Three Kingdoms), Jinshu (Jinshu, Book of Jin), Nanshi (Nanshi, History of the Southern Dynasties), Beishi (Beishi, History of the Northern Dynasties), Tangshu (Tangshu, Book of Tang), Wudai Shi (Wudai Shi, History of the Five Dynasties), Jigu Lu (Jigu Lu, Records of Antiquity), Xu Jigu Lu (Xu Jigu Lu, Continued Records of Antiquity), Guochao Huiyao (Guochao Huiyao, Essential Documents of the Dynasty), Huangchao Leiyuan (Huangchao Leiyuan, Garden of Categories of the Imperial Dynasty), Huangchao Longfei Ji (Huangchao Longfei Ji, Records of the Dragon's Flight of the Imperial Dynasty), Benchao Tongjian (Benchao Tongjian, Comprehensive Mirror of the Present Dynasty), Huangchao Jingshi Wenbian (Huangchao Jingshi Wenbian, Collected Writings on Statecraft of the Imperial Dynasty), Han Changli Ji (Han Changli Ji, Collection of Han Yu), Liu Hedong Ji (Liu Hedong Ji, Collection of Liu Zongyuan), Baishi Changqing Ji (Baishi Changqing Ji, Collection of Bai Juyi), Yanshi Jiaxun (Yanshi Jiaxun, Family Instructions of the Yan Clan), Youyang Zazu (Youyang Zazu, Miscellany of Youyang), Xuanshi Zhi (Xuanshi Zhi, Records of the Xuanshi Studio), Yang Wengong Tanyuan (Yang Wengong Tanyuan, Anecdotes of Yang Yi), Guangling Zhi (Guangling Zhi, Records of Guangling), Caishi Congtan (Caishi Congtan, Miscellaneous Talks of Cai Xiang), Qianshi Wuyue Beishi (Qianshi Wuyue Beishi, History of the Qian Family of Wuyue), Dongpo Ji (Dongpo Ji, Collection of Su Shi), Wangshi Xiaochu Ji (Wangshi Xiaochu Ji, Collection of Wang Anshi), Yuzhang Huang Xiansheng Wenji (Yuzhang Huang Xiansheng Wenji, Collection of Writings of Huang Tingjian).

文集太平廣記東坡指掌圖六一居士集夷堅志洪容齋隨筆曾氏獨醒志東都事略

道門諸書老子列子莊子老子內傳老君實錄玄妙內篇漢武內傳洞冥記十洲記雲笈七籤天師家傳劉向列仙傳葛洪神仙傳續仙傳集仙傳仙苑遺事皇甫高士傳真誥悟真篇林靈素傳

修書諸賢元穎法師。吳興人。政和間。居智者院。撰宗元錄(有傳)吳克己。婺女浦江人。號鎧庵。嘉定間。撰釋門正統(有傳)志昭法師鎧庵之侄。居婺女左溪。撰釋迦譜歷代宗承圖(見鎧庵傳)景遷法師。餘姚人。受業東山廣教。號鏡庵。嘉定間。住天竺靈山。撰宗源錄。增多吳本六十餘傳宗鑒法師。錢塘良渚人。嘉熙初。居仁壽張寺。續鎧庵釋門正統。為本紀。世家。列傳。諸志。載記。

修書旁引

祖琇。隆興初。居龍門。撰佛運統紀。放左氏。寓褒貶法。兼述篡弒反叛災異之事。永嘉薛洽。敘釋迦譜云。琇師統紀。多附小機所見。學最上乘者。尚深病之。

德修。淳熙間。居金華。撰釋氏通紀。其紀釋迦。則附以慈恩三時之教。一代化事。最為疏略。又以五運圖。石柱銘。三寶錄。言佛生皆不同。糅雜于佛紀正文。甚失撰述之體。其敘時事。與琇本互有出入。而徒取乎冗長之辭也。

佛祖統紀通例(終)

佛祖統紀目

【現代漢語翻譯】 現代漢語譯本 文集：《太平廣記》、《東坡指掌圖》、《六一居士集》、《夷堅志》、《容齋隨筆》、《曾氏獨醒志》、《東都事略》

道門諸書：《老子》、《列子》、《莊子》、《老子內傳》、《老君實錄》、《玄妙內篇》、《漢武內傳》、《洞冥記》、《十洲記》、《雲笈七籤》、《天師家傳》、《劉向列仙傳》、《葛洪神仙傳》、《續仙傳》、《集仙傳》、《仙苑遺事》、《皇甫高士傳》、《真誥》、《悟真篇》、《林靈素傳》

修書諸賢：元穎法師（吳興人，政和年間，居智者院，撰《宗元錄》（有傳）），吳克己（婺女浦江人，號鎧庵，嘉定年間，撰《釋門正統》（有傳）），志昭法師（鎧庵之侄，居婺女左溪，撰《釋迦譜歷代宗承圖》（見鎧庵傳）），景遷法師（餘姚人，受業東山廣教，號鏡庵，嘉定年間，住天竺靈山，撰《宗源錄》，增多吳本六十餘傳），宗鑒法師（錢塘良渚人，嘉熙初，居仁壽張寺，續鎧庵《釋門正統》，為本紀、世家、列傳、諸志、載記）。

修書旁引：

祖琇（隆興初，居龍門，撰《佛運統紀》，放左氏，寓褒貶法，兼述篡弒反叛災異之事），永嘉薛洽敘《釋迦譜》云：『琇師《統紀》，多附小機所見，學最上乘者，尚深病之。』

德修（淳熙間，居金華，撰《釋氏通紀》，其紀釋迦，則附以慈恩（Ci En）三時之教，一代化事，最為疏略。又以五運圖、石柱銘、三寶錄言佛生皆不同，糅雜于佛紀正文，甚失撰述之體。其敘時事，與琇本互有出入，而徒取乎冗長之辭也）。

《佛祖統紀》通例（終）

《佛祖統紀》目錄

【English Translation】 English version Collected Works: Taiping Guangji, Dongpo Zhizhang Tu, Liuyi Jushi Ji, Yijian Zhi, Rongzhai Suibi, Zengshi Duxing Zhi, Dongdu Sh略

Taoist Books: Laozi, Liezi, Zhuangzi, Laozi Neizhuan, Laojun Shilu, Xuanmiao Neipian, Hanwu Neizhuan, Dongming Ji, Shizhou Ji, Yunji Qiqian, Tianshi Jiazhuan, Liuxiang Liexian Zhuan, Gehong Shenxian Zhuan, Xu Xian Zhuan, Ji Xian Zhuan, Xianyuan Yishi, Huangfu Gaoshi Zhuan, Zhengao, Wuzhen Pian, Lin Lingsu Zhuan

Learned Monks Who Compiled Books: Dharma Master Yuan Ying (from Wuxing, during the Zhenghe period, resided at the Zhizhe Monastery, compiled Zongyuan Lu (with biography)), Wu Keji (from Pujiang, Wunv, styled Kai'an, during the Jiading period, compiled Shimen Zhengtong (with biography)), Dharma Master Zhi Zhao (Kai'an's nephew, resided at Zuoxi, Wunv, compiled Shijia Pu Lidai Zongcheng Tu (see Kai'an's biography)), Dharma Master Jing Qian (from Yuyao, studied at Dongshan Guangjiao, styled Jing'an, during the Jiading period, resided at Ling Mountain, Tianzhu, compiled Zongyuan Lu, adding more than sixty biographies to Wu's version), Dharma Master Zong Jian (from Liangzhu, Qiantang, early Jiaxi period, resided at Renshou Zhang Monastery, continued Kai'an's Shimen Zhengtong, creating annals, hereditary houses, biographies, various treatises, and records).

Books Cited as References:

Zu Xiu (early Longxing period, resided at Longmen, compiled Foyun Tongji, following Zuo Zhuan, employing methods of praise and blame, also narrating events of usurpation, rebellion, and disasters), Xue Qia from Yongjia, in his preface to Shijia Pu, said: 'Master Xiu's Tongji mostly attaches to the views of Xiao Ji, those who study the highest vehicle still deeply criticize it.'

De Xiu (during the Chunxi period, resided in Jinhua, compiled Shishi Tongji, in his record of Shakyamuni (Shijia), he attached the Three Periods Teaching of Ci En (Ci En), the transformative events of an era, being the most sparse. Furthermore, using the Five Elements Diagram, Stone Pillar Inscription, and Three Treasures Record, he stated that the Buddha's birth was different in each, mixing them into the main text of the Buddha's record, greatly losing the style of compilation. His narration of current events had mutual discrepancies with Xiu's version, merely adopting redundant language).

General Rules of Comprehensive Record of Buddhas and Patriarchs (End)

Table of Contents of Comprehensive Record of Buddhas and Patriarchs

錄

宋咸淳四明東湖沙門志磐撰第一卷釋迦牟尼佛本紀一之一明本跡敘聖源名釋迦第二卷釋迦牟尼佛本紀一之二下兜率托母胎住胎宮示降生出父家成佛道第三卷釋迦牟尼佛本紀一之三轉法輪(五時)華嚴鹿苑方等般若法華涅槃第四卷釋迦牟尼佛本紀一之四入涅槃分舍利集三藏第五卷西土二十四祖紀二大迦葉尊者阿難陀尊者商那和修尊者末田地尊者鞠多尊者提迦多尊者彌遮迦尊者難提尊者密多尊者脅比丘尊者夜奢尊者馬鳴尊者摩羅尊者龍樹尊者(已上十三祖系東土所承正祖)提婆尊者羅睺尊者僧佉尊者邪舍尊者鳩摩羅尊者阇夜多尊者槃馱尊者摩拏羅尊者鶴勒那尊者師子尊者第六卷東土九祖紀三之一龍樹尊者北齊禪師南嶽禪師智者禪師第七卷東土九祖紀三之二章安禪師法華禪師天宮禪師左溪禪師荊溪禪師第八卷興道下八祖紀四興道法師至行法師正定法師妙說法師高論法師凈光法師寶云法師法智法師第九卷諸祖旁出世家五之一南嶽世家(僧照禪師下二十一人)天臺世家(真觀禪師下六十五人)第十卷諸祖旁出世家五之二章安世家(弘景禪師下六人)天宮世家(真覺禪師一人)左溪世家(神邕禪師下二十八人)荊溪世家(普門禪師下一十四人)興道世家(守素法師下二人)至行世家(良湑法師下五人)正定世家(敬休法

【現代漢語翻譯】 現代漢語譯本 錄

宋咸淳四明東湖沙門志磐 撰 第一卷 釋迦牟尼佛本紀一之一 明本跡 敘聖源 名釋迦（Śākyamuni，釋迦牟尼佛的稱號） 第二卷 釋迦牟尼佛本紀一之二 下兜率（Tuṣita，佛教中的一個天界） 托母胎 住胎宮 示降生 出父家 成佛道 第三卷 釋迦牟尼佛本紀一之三 轉法輪(五時) 華嚴（Avataṃsaka，佛教經典） 鹿苑（Mrigadava，佛陀初次說法的地方） 方等（Vaipulya，大乘佛教經典） 般若（Prajñā，智慧） 法華（Saddharma Puṇḍarīka，佛教經典） 涅槃（Nirvana，佛教概念，指解脫） 第四卷 釋迦牟尼佛本紀一之四 入涅槃 分舍利 集三藏（Tripiṭaka，佛教經典總集） 第五卷 西土二十四祖紀二 大迦葉尊者（Mahākāśyapa，佛教人物） 阿難陀尊者（Ānanda，佛教人物） 商那和修尊者（Śāṇavāsa，佛教人物） 末田地尊者（Madhyāntika，佛教人物） 鞠多尊者（Gupta，佛教人物） 提迦多尊者（Dhītika，佛教人物） 彌遮迦尊者（Miccaka，佛教人物） 難提尊者（Nandimitta，佛教人物） 密多尊者（Buddhamitra，佛教人物） 脅比丘尊者（Pārśva，佛教人物） 夜奢尊者（Yaśas，佛教人物） 馬鳴尊者（Aśvaghoṣa，佛教人物） 摩羅尊者（Mārata，佛教人物） 龍樹尊者（Nāgārjuna，佛教人物） (已上十三祖系東土所承正祖) 提婆尊者（Deva，佛教人物） 羅睺尊者（Rāhula，佛教人物） 僧佉尊者（Saṃgha，佛教人物） 邪舍尊者（Jayas，佛教人物） 鳩摩羅尊者（Kumāralabdha，佛教人物） 阇夜多尊者（Jayata，佛教人物） 槃馱尊者（Bandhu，佛教人物） 摩拏羅尊者（Manura，佛教人物） 鶴勒那尊者（Haklena，佛教人物） 師子尊者（Siṃha，佛教人物） 第六卷 東土九祖紀三之一 龍樹尊者（Nāgārjuna，佛教人物） 北齊禪師 南嶽禪師 智者禪師 第七卷 東土九祖紀三之二 章安禪師 法華禪師 天宮禪師 左溪禪師 荊溪禪師 第八卷 興道下八祖紀四 興道法師 至行法師 正定法師 妙說法師 高論法師 凈光法師 寶云法師 法智法師 第九卷 諸祖旁出世家五之一 南嶽世家(僧照禪師下二十一人) 天臺世家(真觀禪師下六十五人) 第十卷 諸祖旁出世家五之二 章安世家(弘景禪師下六人) 天宮世家(真覺禪師一人) 左溪世家(神邕禪師下二十八人) 荊溪世家(普門禪師下一十四人) 興道世家(守素法師下二人) 至行世家(良湑法師下五人) 正定世家(敬休禪師)

【English Translation】 English version Record

Compiled by Zhìpán, a Śrāmaṇa of Siming Donghu during the Xianchun period of the Song Dynasty Volume 1: The Original Chronicles of Śākyamuni Buddha, Part 1.1: Clarifying the Origin and Traces, Narrating the Sacred Source, Named Śākyamuni (Śākyamuni, the title of Śākyamuni Buddha) Volume 2: The Original Chronicles of Śākyamuni Buddha, Part 1.2: Descending from Tuṣita (Tuṣita, a heavenly realm in Buddhism), Entrusting to the Mother's Womb, Residing in the Womb Palace, Showing the Descent and Birth, Leaving the Father's Home, Attaining Buddhahood Volume 3: The Original Chronicles of Śākyamuni Buddha, Part 1.3: Turning the Wheel of Dharma (Five Periods), Avataṃsaka (Avataṃsaka, a Buddhist scripture), Mrigadava (Mrigadava, the place where the Buddha first taught), Vaipulya (Vaipulya, Mahayana Buddhist scriptures), Prajñā (Prajñā, wisdom), Saddharma Puṇḍarīka (Saddharma Puṇḍarīka, a Buddhist scripture), Nirvana (Nirvana, a Buddhist concept, referring to liberation) Volume 4: The Original Chronicles of Śākyamuni Buddha, Part 1.4: Entering Nirvana, Distributing Śarīra (Śarīra, Buddhist relics), Collecting the Tripiṭaka (Tripiṭaka, the complete collection of Buddhist scriptures) Volume 5: Records of the Twenty-Four Ancestors of the Western Lands, Part 2: Venerable Mahākāśyapa (Mahākāśyapa, a Buddhist figure), Venerable Ānanda (Ānanda, a Buddhist figure), Venerable Śāṇavāsa (Śāṇavāsa, a Buddhist figure), Venerable Madhyāntika (Madhyāntika, a Buddhist figure), Venerable Gupta (Gupta, a Buddhist figure), Venerable Dhītika (Dhītika, a Buddhist figure), Venerable Miccaka (Miccaka, a Buddhist figure), Venerable Nandimitta (Nandimitta, a Buddhist figure), Venerable Buddhamitra (Buddhamitra, a Buddhist figure), Venerable Pārśva (Pārśva, a Buddhist figure), Venerable Yaśas (Yaśas, a Buddhist figure), Venerable Aśvaghoṣa (Aśvaghoṣa, a Buddhist figure), Venerable Mārata (Mārata, a Buddhist figure), Venerable Nāgārjuna (Nāgārjuna, a Buddhist figure) (The above thirteen ancestors are the orthodox ancestors inherited by the Eastern Lands) Venerable Deva (Deva, a Buddhist figure), Venerable Rāhula (Rāhula, a Buddhist figure), Venerable Saṃgha (Saṃgha, a Buddhist figure), Venerable Jayas (Jayas, a Buddhist figure), Venerable Kumāralabdha (Kumāralabdha, a Buddhist figure), Venerable Jayata (Jayata, a Buddhist figure), Venerable Bandhu (Bandhu, a Buddhist figure), Venerable Manura (Manura, a Buddhist figure), Venerable Haklena (Haklena, a Buddhist figure), Venerable Siṃha (Siṃha, a Buddhist figure) Volume 6: Records of the Nine Ancestors of the Eastern Lands, Part 3.1: Venerable Nāgārjuna (Nāgārjuna, a Buddhist figure), Chan Master of Northern Qi, Chan Master of Nanyue, Chan Master Zhiyi Volume 7: Records of the Nine Ancestors of the Eastern Lands, Part 3.2: Chan Master Zhang'an, Chan Master Fahua, Chan Master Tiangong, Chan Master Zuoxi, Chan Master Jingxi Volume 8: Records of the Eight Ancestors under Xingdao, Part 4: Dharma Master Xingdao, Dharma Master Zhixing, Dharma Master Zhengding, Dharma Master Miaoshuo, Dharma Master Gaolun, Dharma Master Jingguang, Dharma Master Baoyun, Dharma Master Fazhi Volume 9: Lineages Branching Out from Various Ancestors, Part 5.1: Nanyue Lineage (Twenty-one people under Chan Master Sengzhao), Tiantai Lineage (Sixty-five people under Chan Master Zhenguan) Volume 10: Lineages Branching Out from Various Ancestors, Part 5.2: Zhang'an Lineage (Six people under Chan Master Hongjing), Tiangong Lineage (One person, Chan Master Zhenjue), Zuoxi Lineage (Twenty-eight people under Chan Master Shenyong), Jingxi Lineage (Fourteen people under Chan Master Pumen), Xingdao Lineage (Two people under Dharma Master Shousu), Zhixing Lineage (Five people under Dharma Master Liangxu), Zhengding Lineage (Chan Master Jingxiu)

師下四人)妙說世家(常操法師下五人)高論世家(志因法師下十九人)凈光世家(宗昱法師下二十人)寶云世家(遵式法師下八人)第十一卷諸祖列傳六之一慈雲(下二十九人)興國(下二人)錢唐(下二人)第十二卷諸師列傳六之二法智第二世廣智(下二十五人)第十三卷諸師列傳六之三法智第三世廣智神照南屏三學浮石廣慈六家(四十人)第十四卷諸師列傳六之四法智第四世廣智神照南屏三家(三十七人)第十五卷諸師列傳六之五法智第五世廣智神照南屏三家(五十二人)第十六卷諸師列傳六之六法智第六世廣智神照南屏三家(三十五人)第十七卷諸師列傳六之七法智第七世廣智神照南屏三家(四十人)第十八卷諸師列傳六之八法智第八世廣智神照南屏三家(六十一人)第十九卷諸師列傳六之九法智第九世廣智神照南屏三家第二十卷諸師列傳六之十法智第十世廣智神照南屏三家(諸師列傳本紀原文止有十卷。目錄並通例俱編為十一。而以二十一卷當之。此述者之誤矣。故后之卷卷排去目錄。則有五十五。本紀止於五十四。今依本紀。既無列傳第十一卷之文。目錄中名即去之。將目錄二十二卷。改為二十一。至五十五。改為五十四。以合本紀之數)第二十一卷諸師雜傳七凈覺神智草菴第二十二卷未詳承嗣傳八東陽

大士(下四十一人)第二十三卷歷代傳教表九第二十四卷佛祖世系表十第二十五卷山家教典志十一第二十六卷凈土立教志十二之一蓮社七祖蓮社十八賢蓮社百二十三人不入社諸賢第二十七卷凈土立教志十二之二往生高僧第二十八卷凈土立教志十二之三往生高尼往生雜眾往生公卿往生士庶往生女倫往生惡輩往生禽魚往生續遺第二十九卷諸宗立教志十三達磨賢首慈恩灌頂南山第三十卷三世出興志十四過去莊嚴劫千佛見在賢劫千佛小三災未來星宿劫千佛大三災第三十一卷世界名體志十五之一華藏世界圖萬億須彌圖九山八海圖大千三界圖忉利天宮圖諸天通論第三十二卷世界名體志十五之二東華地理圖西域諸國圖西土五印度八熱地獄圖十六游增圖八寒地獄圖第三十三卷法門光顯志十六第三十四卷法運通塞志十七之一週秦第三十五卷法運通塞志十七之二西漢東漢三國第三十六卷法運通塞志十七之三晉宋齊第三十七卷法運通塞志十七之四梁陳第三十八卷法運通塞志十七之五北魏北齊北周第三十九卷法運通塞志十七之六隋(文帝　煬帝　恭帝)唐(高祖　太宗　高宗　武后)第四十卷法運通塞志十七之七唐(中宗　睿宗　玄宗　肅宗)第四十一卷法運通塞志十七之八唐(代宗　德宗　順宗　憲宗)第四十二卷法運通塞志十七之九唐(穆

【現代漢語翻譯】 現代漢語譯本 大士（菩薩，下接四十一人的名錄）第二十三卷：歷代傳教表；第二十四卷：佛祖世系表；第二十五卷：山家教典志；第二十六卷：凈土立教志（之一），蓮社七祖、蓮社十八賢、蓮社百二十三人、不入社諸賢；第二十七卷：凈土立教志（之二），往生高僧；第二十八卷：凈土立教志（之三），往生高尼、往生雜眾、往生公卿、往生士庶、往生女倫、往生惡輩、往生禽魚、往生續遺；第二十九卷：諸宗立教志，達磨（菩提達摩）、賢首（法藏）、慈恩（窺基）、灌頂（智顗）、南山（道宣）；第三十卷：三世出興志，過去莊嚴劫千佛、見在賢劫千佛（小三災）、未來星宿劫千佛（大三災）；第三十一卷：世界名體志（之一），華藏世界圖、萬億須彌圖、九山八海圖、大千三界圖、忉利天宮圖、諸天通論；第三十二卷：世界名體志（之二），東華地理圖、西域諸國圖、西土五印度、八熱地獄圖、十六游增圖、八寒地獄圖；第三十三卷：法門光顯志；第三十四卷：法運通塞志（之一），周秦；第三十五卷：法運通塞志（之二），西漢、東漢、三國；第三十六卷：法運通塞志（之三），晉、宋、齊；第三十七卷：法運通塞志（之四），梁、陳；第三十八卷：法運通塞志（之五），北魏、北齊、北周；第三十九卷：法運通塞志（之六），隋（文帝、煬帝、恭帝），唐（高祖、太宗、高宗、武后）；第四十卷：法運通塞志（之七），唐（中宗、睿宗、玄宗、肅宗）；第四十一卷：法運通塞志（之八），唐（代宗、德宗、順宗、憲宗）；第四十二卷：法運通塞志（之九），唐（穆

【English Translation】 English version Chapter 23: Great Bodhisattvas (followed by a list of 41 names); Chapter 24: Lineage Chart of Buddhas and Patriarchs; Chapter 25: Records of the Teachings of the Tiantai School; Chapter 26: Records of the Establishment of the Pure Land School (Part 1), Seven Patriarchs of the Lotus Society, Eighteen Worthies of the Lotus Society, One Hundred and Twenty-three Members of the Lotus Society, Worthies Not Included in the Society; Chapter 27: Records of the Establishment of the Pure Land School (Part 2), Eminent Monks Reborn in the Pure Land; Chapter 28: Records of the Establishment of the Pure Land School (Part 3), Eminent Nuns Reborn in the Pure Land, Various Assemblies Reborn in the Pure Land, Nobles Reborn in the Pure Land, Scholars Reborn in the Pure Land, Women Reborn in the Pure Land, Evil People Reborn in the Pure Land, Birds and Fish Reborn in the Pure Land, Continued Records of Rebirth; Chapter 29: Records of the Establishment of Various Schools, Damo (Bodhidharma), Xianshou (Fazang), Ci'en (Kuiji), Guanding (Zhiyi), Nanshan (Daoxuan); Chapter 30: Records of the Emergence of the Three Ages, One Thousand Buddhas of the Past Adornment Kalpa, One Thousand Buddhas of the Present Worthy Kalpa (Minor Three Disasters), One Thousand Buddhas of the Future Constellation Kalpa (Major Three Disasters); Chapter 31: Records of the Names and Forms of Worlds (Part 1), Map of the Avatamsaka World, Map of One Trillion Mount Sumerus, Map of the Nine Mountains and Eight Seas, Map of the Great Thousandfold World, Map of the Trayastrimsa Heaven Palace, General Discussion of the Heavens; Chapter 32: Records of the Names and Forms of Worlds (Part 2), Map of the Eastern Hua Geography, Map of Various Countries in the Western Regions, Five Indias of the Western Lands, Map of the Eight Hot Hells, Map of the Sixteen Wandering Increments, Map of the Eight Cold Hells; Chapter 33: Records of the Glorious Manifestation of the Dharma; Chapter 34: Records of the Prosperity and Decline of the Dharma (Part 1), Zhou and Qin Dynasties; Chapter 35: Records of the Prosperity and Decline of the Dharma (Part 2), Western Han, Eastern Han, and Three Kingdoms; Chapter 36: Records of the Prosperity and Decline of the Dharma (Part 3), Jin, Song, and Qi Dynasties; Chapter 37: Records of the Prosperity and Decline of the Dharma (Part 4), Liang and Chen Dynasties; Chapter 38: Records of the Prosperity and Decline of the Dharma (Part 5), Northern Wei, Northern Qi, and Northern Zhou Dynasties; Chapter 39: Records of the Prosperity and Decline of the Dharma (Part 6), Sui Dynasty (Emperor Wen, Emperor Yang, Emperor Gong), Tang Dynasty (Emperor Gaozu, Emperor Taizong, Emperor Gaozong, Empress Wu); Chapter 40: Records of the Prosperity and Decline of the Dharma (Part 7), Tang Dynasty (Emperor Zhongzong, Emperor Ruizong, Emperor Xuanzong, Emperor Suzong); Chapter 41: Records of the Prosperity and Decline of the Dharma (Part 8), Tang Dynasty (Emperor Daizong, Emperor Dezong, Emperor Shunzong, Emperor Xianzong); Chapter 42: Records of the Prosperity and Decline of the Dharma (Part 9), Tang Dynasty (Emperor Mu

宗　敬宗　文宗　武宗　宣宗　懿宗　僖宗　昭宗　景宗)五代梁唐晉漢周第四十三卷法運通塞志十七之十宋(太祖　太宗)第四十四卷法運通塞志十七之十一宋(真宗)第四十五卷法運通塞志十七之十二宋(仁宗　英宗　神宗)第四十六卷法運通塞志十七之十三宋(哲宗　徽宗　欽宗)第四十七卷法運通塞志十七之十四宋(高宗　孝宗　光宗)第四十八卷法運通塞志十七之十五宋(寧宗　理宗)第四十九卷名文光教志十八之一天臺禪林寺碑(梁肅)天臺止觀統例(梁肅)智者大師傳論(梁肅)聖安寺無姓和尚碑(柳宗元)無姓和尚碑陰記(柳宗元)龍興寺凈土院記(柳宗元)法智大師行業碑(趙抃)止觀坐禪法要記(陳瓘)三千有門頌(陳瓘)與明智法師書(陳瓘)南湖凈土院記(陳瓘)(自天臺禪林寺碑。至與喻貢元書。共十七篇。南藏目錄以第五十卷收之。始終心要至宗門尊祖議七篇。以第五十一卷收之。今從本紀改正。以第四十九卷收前十一篇。第五十卷收后十三篇)第五十卷名文光教志十八之二仁王般若經疏序(晁說之)明智法師碑論(晁說之)南湖智者大師贊(真隱居士)永嘉西湖法明寺疏(葉適)重刊刪定止觀序(吳克己)與喻貢元書(吳克己)始終心要(唐荊溪禪師)四十二章經疏序(孤山)與駱御

史書(孤山)南嶽止觀序(慈雲)書紳(論語子張書諸紳)圓頓止觀十法界圖(慈雲)宗門尊祖議(沙門志磐)第五十一卷歷代會要志十九之一君上奉法屢朝拜佛天書御製聖君護法試經度僧特恩度僧進納度僧士夫出家沙門封爵僧職師號不拜君父不稱臣僧崇禮高行沙門著書第五十二卷歷代會要志十九之二宿命前身放生禁殺祈禱災異國朝典故諸國朝貢第五十三卷歷代會要志十九之三北天佛牙鄮山舍利鳳翔佛骨陳留佛指瑞像應世聖賢出化立壇受戒設像置經建寺造塔西天求法東土譯經經目僧數天臺傳教禪苑傳燈律宗垂範神尼異行名山勝蹟聖教感通持誦功深西遊樂國第五十四卷歷代會要志十九之四三教出興三教厄運三教訞偽三教談論僧道角法僧先道后內律分財僧制治罰僧籍免丁賜謚封塔褒恤終亡臨終瑞相君臣慢法韓歐排佛化胡偽經事魔邪黨毀法惡報

佛祖統紀目錄(終)

佛祖統紀卷第一

宋景定四明東湖沙門志磐撰

教主釋迦牟尼佛本紀第一之一

明本跡

序曰。如來聖人之利見於世也。則必有降本垂跡開跡顯本之妙存焉。夫本者。法身之謂也。跡者。八相之謂也(義見釋簽)由法身以垂八相。由八相以顯法身。本跡相融俱不思議。自非法華開近顯遠開跡顯本之談。則不足以深知此旨。

【現代漢語翻譯】 史書(孤山)：記錄歷史的書籍，作者是孤山。南嶽止觀序(慈雲)：關於南嶽止觀的序言，作者是慈雲。書紳(論語子張書諸紳)：出自《論語·子張》，『書紳』指將重要的事情記錄在腰帶上。圓頓止觀十法界圖(慈雲)：慈雲所作的關於圓頓止觀和十法界的圖。宗門尊祖議(沙門志磐)：沙門志磐所著的關於宗門尊崇祖師的議論。第五十一卷歷代會要志十九之一：歷代會要志的第五十一卷，第十九部分的第一部分，內容關於君主奉行佛法，屢次朝拜佛，天書御製，聖君護法，試經度僧，特恩度僧，進納度僧，士夫出家，沙門封爵，僧職師號，不拜君父不稱臣，僧崇禮高行，沙門著書。第五十二卷歷代會要志十九之二：歷代會要志的第五十二卷，第十九部分的第二部分，內容關於宿命前身，放生禁殺，祈禱災異，國朝典故，諸國朝貢。第五十三卷歷代會要志十九之三：歷代會要志的第五十三卷，第十九部分的第三部分，內容關於北天佛牙，鄮山舍利，鳳翔佛骨，陳留佛指，瑞像應世，聖賢出化，立壇受戒，設像置經，建寺造塔，西天求法，東土譯經，經目僧數，天臺傳教，禪苑傳燈，律宗垂範，神尼異行，名山勝蹟，聖教感通，持誦功深，西遊樂國。第五十四卷歷代會要志十九之四：歷代會要志的第五十四卷，第十九部分的第四部分，內容關於三教出興，三教厄運，三教訞偽，三教談論，僧道角法，僧先道后，內律分財，僧制治罰，僧籍免丁，賜謚封塔，褒恤終亡，臨終瑞相，君臣慢法，韓歐排佛，化胡偽經，事魔邪黨，毀法惡報。 佛祖統紀目錄(終) 佛祖統紀卷第一 宋景定四明東湖沙門志磐撰 教主釋迦牟尼佛本紀第一之一 明本跡 序曰。如來聖人之利見於世也。則必有降本垂跡開跡顯本之妙存焉。夫本者。法身之謂也。跡者。八相之謂也(義見釋簽)由法身以垂八相。由八相以顯法身。本跡相融俱不思議。自非法華開近顯遠開跡顯本之談。則不足以深知此旨。 現代漢語譯本 史書(孤山)：記錄歷史的書籍，作者是孤山。 南嶽止觀序(慈雲)：關於南嶽止觀的序言，作者是慈雲。 書紳(論語子張書諸紳)：出自《論語·子張》，『書紳』指將重要的事情記錄在腰帶上。 圓頓止觀十法界圖(慈雲)：慈雲所作的關於圓頓止觀和十法界的圖。 宗門尊祖議(沙門志磐)：沙門志磐所著的關於宗門尊崇祖師的議論。 第五十一卷歷代會要志十九之一：歷代會要志的第五十一卷，第十九部分的第一部分，內容關於君主奉行佛法，屢次朝拜佛，天書御製，聖君護法，試經度僧，特恩度僧，進納度僧，士夫出家，沙門封爵，僧職師號，不拜君父不稱臣，僧崇禮高行，沙門著書。 第五十二卷歷代會要志十九之二：歷代會要志的第五十二卷，第十九部分的第二部分，內容關於宿命前身，放生禁殺，祈禱災異，國朝典故，諸國朝貢。 第五十三卷歷代會要志十九之三：歷代會要志的第五十三卷，第十九部分的第三部分，內容關於北天佛牙，鄮山舍利，鳳翔佛骨，陳留佛指，瑞像應世，聖賢出化，立壇受戒，設像置經，建寺造塔，西天求法，東土譯經，經目僧數，天臺傳教，禪苑傳燈，律宗垂範，神尼異行，名山勝蹟，聖教感通，持誦功深，西遊樂國。 第五十四卷歷代會要志十九之四：歷代會要志的第五十四卷，第十九部分的第四部分，內容關於三教出興，三教厄運，三教訞偽，三教談論，僧道角法，僧先道后，內律分財，僧制治罰，僧籍免丁，賜謚封塔，褒恤終亡，臨終瑞相，君臣慢法，韓歐排佛，化胡偽經，事魔邪黨，毀法惡報。 《佛祖統紀》目錄（終） 《佛祖統紀》卷第一 宋景定年間四明東湖的沙門志磐撰寫 教主釋迦牟尼佛本紀第一之一 闡明本和跡 序言說：如來聖人在世間顯現，必定存在降本垂跡、開跡顯本的奧妙。所謂『本』，指的是法身。所謂『跡』，指的是八相成道（含義見《釋簽》）。由法身而示現八相，由八相而彰顯法身。本和跡相互融合，都不可思議。如果不是《法華經》開近顯遠、開跡顯本的說法，就不足以深刻理解這個宗旨。

【English Translation】 History Book (Gu Shan): A history book written by Gu Shan. Preface to the Southern Mountain Samatha-Vipassanā (Ci Yun): A preface about the Southern Mountain Samatha-Vipassanā, written by Ci Yun. Shu Shen (Analects Zizhang Shu Zhu Shen): From 'Analects Zizhang', 'Shu Shen' refers to recording important things on the belt. Chart of Perfect and Sudden Samatha-Vipassanā and the Ten Dharma Realms (Ci Yun): A chart about Perfect and Sudden Samatha-Vipassanā and the Ten Dharma Realms, created by Ci Yun. Discussion on Honoring Ancestors in the Sect (Shramana Zhi Pan): A discussion on honoring ancestors in the sect, written by Shramana Zhi Pan. Volume 51, Historical Essentials, Part 19, Section 1: Volume 51 of Historical Essentials, Part 19, Section 1, concerning monarchs upholding the Dharma, repeatedly worshiping the Buddha, imperial edicts written by heaven, sage monarchs protecting the Dharma, sutra examinations for ordaining monks, special grace for ordaining monks, advancement and acceptance of monks, scholars becoming monks, conferring titles on Shramanas, monastic positions and teacher titles, not bowing to monarchs and parents, not addressing as subjects, monks respecting etiquette and high conduct, Shramanas writing books. Volume 52, Historical Essentials, Part 19, Section 2: Volume 52 of Historical Essentials, Part 19, Section 2, concerning past lives and previous existences, releasing life and prohibiting killing, praying for disasters and anomalies, national dynasty anecdotes, tributes from various countries. Volume 53, Historical Essentials, Part 19, Section 3: Volume 53 of Historical Essentials, Part 19, Section 3, concerning the Buddha's tooth in the Northern Heaven, Sharira of Mount Mao, Buddha's bones in Fengxiang, Buddha's finger in Chenliu, auspicious images appearing in the world, sages and virtuous people appearing and transforming, establishing altars and receiving precepts, setting up images and placing scriptures, building temples and pagodas, seeking the Dharma in the Western Heaven, translating scriptures in the Eastern Land, catalog of scriptures and number of monks, Tiantai teaching, Chan garden transmitting the lamp, Vinaya school setting an example, extraordinary conduct of nuns, famous mountains and scenic spots, sacred teachings resonating, profound merit of chanting, Western Paradise of Bliss. Volume 54, Historical Essentials, Part 19, Section 4: Volume 54 of Historical Essentials, Part 19, Section 4, concerning the rise of the Three Teachings, the tribulations of the Three Teachings, the deceptive falsehoods of the Three Teachings, discussions on the Three Teachings, monks and Taoists competing in Dharma, monks before Taoists, internal Vinaya dividing wealth, monastic regulations governing punishment, monastic registration exempting labor, bestowing posthumous titles and sealing pagodas, commending and pitying the deceased, auspicious signs at the time of death, monarchs and ministers disrespecting the Dharma, Han Yu and Ouyang Xiu rejecting Buddhism, converting barbarians with false scriptures, serving demons and evil parties, destroying the Dharma and evil retribution. Table of Contents of Records of the Lineage of Buddhas and Patriarchs (End) Records of the Lineage of Buddhas and Patriarchs, Volume 1 Composed by Shramana Zhi Pan of Donghu, Siming, during the Jingding period of the Song Dynasty The Basic Annals of the Teacher Shakyamuni Buddha, Part 1, Section 1 Clarifying the Root and Manifestations The preface says: When the Tathagata, the sage, appears in the world, there must be the wonders of descending from the root and manifesting traces, revealing traces and manifesting the root. The 'root' refers to the Dharmakaya (Dharma Body). The 'traces' refer to the Eight Aspects (meaning found in 'Shi Qian'). From the Dharmakaya, the Eight Aspects are manifested. From the Eight Aspects, the Dharmakaya is revealed. The root and traces merge and are both inconceivable. If it were not for the 'Lotus Sutra' revealing the near and manifesting the far, revealing traces and manifesting the root, it would not be possible to deeply understand this principle. English version History Book (Gu Shan): A history book written by Gu Shan. Preface to the Southern Mountain Samatha-Vipassanā (Ci Yun): A preface about the Southern Mountain Samatha-Vipassanā, written by Ci Yun. Shu Shen (Analects Zizhang Shu Zhu Shen): From 'Analects Zizhang', 'Shu Shen' refers to recording important things on the belt. Chart of Perfect and Sudden Samatha-Vipassanā and the Ten Dharma Realms (Ci Yun): A chart about Perfect and Sudden Samatha-Vipassanā and the Ten Dharma Realms, created by Ci Yun. Discussion on Honoring Ancestors in the Sect (Shramana Zhi Pan): A discussion on honoring ancestors in the sect, written by Shramana Zhi Pan. Volume 51, Historical Essentials, Part 19, Section 1: Volume 51 of Historical Essentials, Part 19, Section 1, concerning monarchs upholding the Dharma, repeatedly worshiping the Buddha, imperial edicts written by heaven, sage monarchs protecting the Dharma, sutra examinations for ordaining monks, special grace for ordaining monks, advancement and acceptance of monks, scholars becoming monks, conferring titles on Shramanas, monastic positions and teacher titles, not bowing to monarchs and parents, not addressing as subjects, monks respecting etiquette and high conduct, Shramanas writing books. Volume 52, Historical Essentials, Part 19, Section 2: Volume 52 of Historical Essentials, Part 19, Section 2, concerning past lives and previous existences, releasing life and prohibiting killing, praying for disasters and anomalies, national dynasty anecdotes, tributes from various countries. Volume 53, Historical Essentials, Part 19, Section 3: Volume 53 of Historical Essentials, Part 19, Section 3, concerning the Buddha's tooth in the Northern Heaven, Sharira of Mount Mao (Mount Luofu), Buddha's bones in Fengxiang, Buddha's finger in Chenliu, auspicious images appearing in the world, sages and virtuous people appearing and transforming, establishing altars and receiving precepts, setting up images and placing scriptures, building temples and pagodas, seeking the Dharma in the Western Heaven, translating scriptures in the Eastern Land, catalog of scriptures and number of monks, Tiantai teaching, Chan garden transmitting the lamp, Vinaya school setting an example, extraordinary conduct of nuns, famous mountains and scenic spots, sacred teachings resonating, profound merit of chanting, Western Paradise of Bliss. Volume 54, Historical Essentials, Part 19, Section 4: Volume 54 of Historical Essentials, Part 19, Section 4, concerning the rise of the Three Teachings, the tribulations of the Three Teachings, the deceptive falsehoods of the Three Teachings, discussions on the Three Teachings, monks and Taoists competing in Dharma, monks before Taoists, internal Vinaya dividing wealth, monastic regulations governing punishment, monastic registration exempting labor, bestowing posthumous titles and sealing pagodas, commending and pitying the deceased, auspicious signs at the time of death, monarchs and ministers disrespecting the Dharma, Han Yu and Ouyang Xiu rejecting Buddhism, converting barbarians with false scriptures, serving demons and evil parties, destroying the Dharma and evil retribution. Table of Contents of Records of the Lineage of Buddhas and Patriarchs (End) Records of the Lineage of Buddhas and Patriarchs, Volume 1 Composed by Shramana Zhi Pan of Donghu, Siming, during the Jingding period of the Song Dynasty The Basic Annals of the Teacher Shakyamuni Buddha, Part 1, Section 1 Clarifying the Root and Manifestations The preface says: When the Tathagata, the sage, appears in the world, there must be the wonders of descending from the root and manifesting traces, revealing traces and manifesting the root. The 'root' refers to the Dharmakaya (Dharma Body). The 'traces' refer to the Eight Aspects (meaning found in 'Shi Qian'). From the Dharmakaya, the Eight Aspects are manifested. From the Eight Aspects, the Dharmakaya is revealed. The root and traces merge and are both inconceivable. If it were not for the 'Lotus Sutra' revealing the near and manifesting the far, revealing traces and manifesting the root, it would not be possible to deeply understand this principle.

故通列八相。別敘五時散引群經。會歸一實。用明一代化事始卒之義。則若本若跡。無餘蘊矣。

沙玄釋本跡有六義。謂本者。理本。即是實相一究竟道(大論佛言唯一究竟道無眾多究竟道也)跡者。除諸法實相其餘種種。皆名為跡。又理之與事。皆名為本(科云理真事俗)說理說事皆名教(簽云真俗是理說此真俗為教)又理事之教。皆名為本。稟教修行。名之為跡。如人依處則有行跡尋跡可得處也又行能證體。體為本。依體起用。用為跡。又實得體用。名為本。權施體用。名為跡。又今日所顯者為本。先來已說者為跡。此之六義。通論諸佛本跡也。其別論者。唯在今佛。亦有六義。一約理事明本跡者。從無住本立一切法。無住之理即是本時實相。真諦也。一切法即是本時森羅。俗諦也(此釋本跡之相○簽云。無明為一切法作本。無明即法性。無明覆以法性為本。當知諸法亦以法性為本。法性即無明。法性復以無明為本。法性即無明。法性無住處。無明即法性。無明無住處。無明法性雖皆無住。而與一切諸法為本。故云從無住本立一切法。無住之本既通。是故真諦指理也。一切諸法事也)。

由實相真本垂於俗跡。尋于俗跡即顯真本。本跡雖殊不思議一。文云。觀一切法空如實相(以明本跡相顯理融○簽

{ "translations": [ "因此，總括地排列了佛陀示現的八相成道（八相：指佛陀一生中重要的八個階段），分別敘述了五個不同的時期的教法，廣泛引用各種經典，最終會歸於唯一的真實。用以闡明佛陀一代教化的開始和結束的意義，這樣一來，無論是根本還是示現，都毫無遺漏了。", "", "沙門玄釋解釋本跡有六種含義。所謂的『本』，指的是理本，也就是實相一究竟道（根據《大智度論》，佛說只有唯一究竟道，沒有眾多究竟道）。『跡』，指的是除了諸法實相之外的其餘種種，都可以稱為跡。另外，理和事都可以稱為本（科注說理是真，事是俗），說理說事都可以稱為教（簽註說真俗是理，說此真俗為教）。又，理事之教，都可以稱為本，依教修行，稱之為跡。比如人所依據的處所，就會有行跡，沿著行跡可以找到處所。又，修行能夠證得本體，本體為本，依據本體而起作用，作用為跡。又，真實得到的體和用，稱為本，權巧施設的體和用，稱為跡。又，今天所顯現的為本，先前已經說過的為跡。這六種含義，是通論諸佛的本跡。而特別論述的，唯有現在的佛，也有六種含義。一是約理事來闡明本跡，從無住的根本建立一切法，無住的理就是本時的實相真諦，一切法就是本時的森羅萬象俗諦（此解釋本跡的相狀。簽註說：無明為一切法作根本，無明即是法性，無明又以法性為根本，應當知道諸法也以法性為根本。法性即是無明，法性又以無明為根本，法性即是無明，法性沒有住處，無明即是法性，無明沒有住處。無明和法性雖然都沒有住處，卻與一切諸法為根本，所以說從無住本建立一切法。無住的根本既然是通達的，因此真諦指的是理，一切諸法指的是事）。", "", "由於實相真本垂示于俗跡，尋著俗跡就能顯現真本。本跡雖然不同，卻是不可思議地統一。經文說：觀察一切法空如實相（用以闡明本跡相互顯現，理體融合）。簽註說" ], "english_translations": [ "Therefore, the eight phases of the Buddha's manifestation are comprehensively arranged (eight phases: referring to the eight important stages in the Buddha's life), and the teachings of the five different periods are described separately, extensively citing various scriptures, and ultimately converging on the one reality. This is to clarify the meaning of the beginning and end of the Buddha's teachings in one lifetime, so that whether it is the root or the manifestation, nothing is left out.", "", 'The Shramana Xuan Shi explains that the \'root\' (本, běn) and \'trace\' (跡, jì) have six meanings. The so-called \'root\' refers to the root of principle, which is the ultimate reality, the one ultimate path (according to the Mahaprajnaparamita Shastra, the Buddha said that there is only one ultimate path, not many ultimate paths). The \'trace\' refers to all the various things other than the true aspect of all dharmas. In addition, principle and phenomena can both be called \'root\' (the commentary says that principle is true, and phenomena are mundane), and speaking of principle and speaking of phenomena can both be called \'teaching\' (the annotation says that truth and convention are principle, and speaking of this truth and convention is teaching). Furthermore, the teaching of principle and phenomena can both be called \'root\', and practicing according to the teaching is called \'trace\'. For example, the place where a person relies will have traces, and the place can be found by following the traces. Moreover, practice can realize the essence, the essence is the \'root\', and using the essence to create function, the function is the \'trace\'. Also, truly obtaining the essence and function is called \'root\', and expediently applying the essence and function is called \'trace\'. Also, what is revealed today is the \'root\', and what has been said before is the \'trace\'. These six meanings are a general discussion of the \'root\' and \'trace\' of all Buddhas. The special discussion is only about the present Buddha, and there are also six meanings. One is to explain the \'root\' and \'trace\' in terms of principle and phenomena, establishing all dharmas from the root of non-abiding. The principle of non-abiding is the true essence of reality at the time of the \'root\', and all dharmas are the myriad phenomena of the mundane truth at the time of the \'root\' (this explains the appearance of the \'root\' and \'trace\'. The annotation says: Ignorance is the root of all dharmas, and ignorance is the nature of dharma. Ignorance also takes the nature of dharma as its root, and it should be known that all dharmas also take the nature of dharma as their root. The nature of dharma is ignorance, and the nature of dharma also takes ignorance as its root. The nature of dharma is ignorance, and the nature of dharma has no dwelling place. Ignorance is the nature of dharma, and ignorance has no dwelling place. Although ignorance and the nature of dharma both have no dwelling place, they are the root of all dharmas, so it is said that all dharmas are established from the root of non-abiding. Since the root of non-abiding is universal, the true meaning refers to principle, and all dharmas refer to phenomena).', "", "Because the true essence of reality is manifested in the mundane traces, the true essence can be revealed by following the mundane traces. Although the root and trace are different, they are unified in an inconceivable way. The scripture says: 'Observe that all dharmas are empty and have the true essence' (to clarify that the root and trace manifest each other, and the principle and essence are integrated). The annotation says" ] }

云。此理性之本跡。由此方有外用本跡)二明理教明本跡者。即是本時所照二諦俱不可說皆名本也。昔佛方便說之即是二諦之教。教名為跡(釋本跡相)若無二諦之本。則無二種之教。若無教跡豈顯諦本。本跡雖殊不思議一(相顯理融)文云。是法不可示。言辭相寂滅。以方便力故。為五比丘說(引文證)三教行為本跡者。最初稟昔佛之教。以為本。則有修因致果之行(釋本跡相○應有以為跡三字)由教詮理。而得起行。由行會教。而得顯理。本跡雖殊不思議一(相顯理融)文云諸法從本來。常自寂滅相。佛子行道已。來世得作佛(引文證)四約體用明本跡者。由昔最初修行。契理證於法身為本。初得法身本故。即體起應身之用(釋本跡相○應有以為跡三字)由於應身得顯法身。本跡雖殊不思議一(相顯理融)文云。吾從成佛已來。甚大久遠若斯。但以方便教化眾生。作如此說(引文證)五約實權明本跡者。實者。最初久遠得法應二身。皆名為本。中間數數唱生唱滅。種種權施法應二身。故名為跡(釋本跡相)若非初得法應之本。則無中間法應之跡。由跡顯本。本跡雖殊不思議一(相顯理融)文云。是我方便。諸佛亦然(引文證)六約今已論本跡者。前來諸教已說事理乃至權實者。皆是跡也(已即是跡。即指跡門。及

【現代漢語翻譯】 現代漢語譯本： 一、約理智說明本跡（本：根本，跡：痕跡）。此理性是根本的痕跡，由此才有了外在作用的痕跡。（解釋本跡的相互關係） 二、明理教說明本跡。所謂的『本』，就是指最初照見的二諦（真諦和俗諦），都是不可言說的，都稱為『本』。過去佛陀爲了方便說法，就說了二諦之教，這教法就稱為『跡』。（解釋本跡的相互關係）如果沒有二諦的『本』，就沒有兩種教法的『跡』。如果沒有教法的『跡』，又怎麼能彰顯真諦的『本』呢？本和跡雖然不同，但卻是不可思議地統一。（從現象上區分，從理體上融合）經文中說：『這個法是無法展示的，言語都寂滅了。因為方便的力量，才為五比丘說了法。』（引用經文來證明） 三、約教行說明本跡。最初稟承過去佛陀的教誨，作為根本，然後才有修因證果的修行。（解釋本跡的相互關係）通過教法來詮釋真理，才能發起修行；通過修行來體會教法，才能彰顯真理。本和跡雖然不同，但卻是不可思議地統一。（從現象上區分，從理體上融合）經文中說：『一切法從本來，常是寂滅的。佛的弟子修行之後，將來可以成佛。』（引用經文來證明） 四、約體用說明本跡。由於最初修行，契合真理，證得法身作為根本。因為最初證得法身這個『本』，就從本體生起應身的『用』。（解釋本跡的相互關係）由於應身才能顯現法身。本和跡雖然不同，但卻是不可思議地統一。（從現象上區分，從理體上融合）經文中說：『我自從成佛以來，時間非常久遠。只是用方便法來教化眾生，才這樣說。』（引用經文來證明） 五、約實權說明本跡。『實』，指的是最初久遠證得的法身和應身，都稱為『本』。中間無數次示現出生和滅亡，種種權巧施設的法身和應身，就稱為『跡』。（解釋本跡的相互關係）如果不是最初證得法身和應身這個『本』，就沒有中間種種法身和應身的『跡』。通過『跡』來顯現『本』。本和跡雖然不同，但卻是不可思議地統一。（從現象上區分，從理體上融合）經文中說：『這是我的方便，諸佛也是這樣。』（引用經文來證明） 六、約現在已說的內容來論本跡。前面各種教法已經說過的關於事和理，乃至權和實的內容，都是『跡』。（已經說的就是『跡』，這裡指跡門，以及

【English Translation】 English version: 1. Explaining Honji Suijaku (本跡) based on Reason and Wisdom (Honji (本): Original Ground, Suijaku (跡): Manifest Trace). This reason is the fundamental trace. From this, there are traces of external functions. (Explaining the relationship between Honji and Suijaku) 2. Explaining Honji Suijaku based on Principle and Teaching. The 'Honji' refers to the Two Truths (Truth of Ultimate Reality and Truth of Conventional Reality) initially illuminated, which are both inexpressible and called 'Honji'. In the past, the Buddha expediently spoke of the Two Truths, which are called 'Suijaku' (Explaining the relationship between Honji and Suijaku). If there is no 'Honji' of the Two Truths, there would be no 'Suijaku' of the two kinds of teachings. If there is no 'Suijaku' of teachings, how can the 'Honji' of the Truths be revealed? Although Honji and Suijaku are different, they are inconceivably one (Distinguishing in phenomena, merging in principle). The text says: 'This Dharma cannot be shown, words are silent. Because of the power of skillful means, it was spoken for the five Bhikkhus.' (Citing scripture to prove) 3. Explaining Honji Suijaku based on Teaching and Practice. Initially receiving the teachings of the past Buddha as the 'Honji', then there is the practice of cultivating causes and attaining results (Explaining the relationship between Honji and Suijaku). Through the teachings to interpret the principle, one can initiate practice; through practice to understand the teachings, one can reveal the principle. Although Honji and Suijaku are different, they are inconceivably one (Distinguishing in phenomena, merging in principle). The text says: 'All Dharmas from the beginning, are always in a state of quiescence. Disciples of the Buddha, after practicing the Way, will become Buddhas in the future.' (Citing scripture to prove) 4. Explaining Honji Suijaku based on Essence and Function. Due to the initial practice, conforming to the principle, realizing the Dharmakaya (法身, Dharma Body) as the 'Honji'. Because of initially realizing the 'Honji' of the Dharmakaya, the function of the Nirmanakaya (應身, Transformation Body) arises from the essence (Explaining the relationship between Honji and Suijaku). The Dharmakaya is revealed through the Nirmanakaya. Although Honji and Suijaku are different, they are inconceivably one (Distinguishing in phenomena, merging in principle). The text says: 'Since I attained Buddhahood, the time has been very long. I only use expedient means to teach sentient beings, and speak in this way.' (Citing scripture to prove) 5. Explaining Honji Suijaku based on Reality and Expediency. 'Reality' refers to the Dharmakaya and Nirmanakaya initially attained in the distant past, which are both called 'Honji'. The numerous appearances of birth and death in between, and the various expediently established Dharmakaya and Nirmanakaya, are called 'Suijaku' (Explaining the relationship between Honji and Suijaku). If it were not for the 'Honji' of initially attaining the Dharmakaya and Nirmanakaya, there would be no 'Suijaku' of the various Dharmakaya and Nirmanakaya in between. The 'Honji' is revealed through the 'Suijaku'. Although Honji and Suijaku are different, they are inconceivably one (Distinguishing in phenomena, merging in principle). The text says: 'These are my expedient means, and all Buddhas are the same.' (Citing scripture to prove) 6. Explaining Honji Suijaku based on what has already been said. The teachings mentioned earlier regarding phenomena and principle, and even expediency and reality, are all 'Suijaku'. (What has been said is 'Suijaku', referring to the Suijaku gate, and

諸跡教。今即是本。即指本門。本門已前。皆名為已。涌出已后。方名為今)今經所說久遠事理乃至權實者。皆名為本(釋本跡相)非今所明久遠之本。無以垂於已說之跡。非已說之跡。豈顯今本。本跡雖殊不思議一(本跡相顯理融)文云。諸佛法久后。要當說真實(引文證)最初之本。但本而非跡(最初實成。既未垂跡。故唯屬本)最後已說。但跡而非本(已說跡門。未顯本時。故唯屬跡)中間亦跡亦本(中間相望。互為本跡。又中間垂跡。名為亦跡。顯本之時。名為亦本)若無本時之本。不能垂得中間最後之跡。若無已說之跡(舉今日跡門)不能顯得今說之本(今日本門)本跡雖殊不思議一(已上並六重本跡文)若執跡為本者。斯不知跡亦不識本。有言文殊觀音調達。或稱為師。或稱弟子。惑者未了。若拂中間。無非是跡。則跡本可解。若執跡疑本。則二義俱失。(玄文)　六重本跡之圖。理事(觀一切法空如實相（理）但以因緣有從顛倒生故說（事）)　安樂行跡理教(是法不可示言辭相寂滅（理）以方便力故為五比丘說（教）)　方便品跡教行(諸法從本來常自寂滅相（教）佛子行道已來世得作佛（行）)　方便品跡體用(吾于成佛已來甚大久遠（體）但以方便教化眾生（用）)　壽量品本實權(是我方便諸

【現代漢語翻譯】 現代漢語譯本： 諸跡教（諸佛示現種種事蹟的教法）。現在所說的就是根本。這裡指的是本門（佛陀真實身份所教化的法門）。本門之前所說的，都稱為『已』（過去）。涌出品（《法華經》中的一品，預示佛陀真實身份的揭示）之後，才稱為『今』（現在）。現在這部經（《法華經》）所說的久遠的事理，乃至權巧方便和真實智慧，都稱為『本』（根本）。（解釋本和跡的相互關係）如果不是現在所闡明的久遠之本，就無法垂示過去所說的跡。如果沒有過去所說的跡，又怎麼能顯現現在的本呢？本和跡雖然不同，但卻是不可思議地統一。（本和跡相互顯現，最終融合理一）經文說：『諸佛在很久之後，最終要說出真實。』（引用經文來證明）最初的本，只是本而不是跡。（最初成就佛道，還沒有垂示事蹟，所以只屬於本）最後所說的，只是跡而不是本。（已經說了跡門，還沒有顯現本的時候，所以只屬於跡）中間的部分，既是跡也是本。（中間相互觀望，互相作為本和跡。又中間垂示事蹟，稱為亦跡，顯現本的時候，稱為亦本）如果沒有本時的本，就不能垂示中間和最後的跡。如果沒有過去所說的跡（舉例今天的跡門），就不能顯現今天所說的本（今天的本門）。本和跡雖然不同，但卻是不可思議地統一。（以上是六重本跡文）如果執著于跡而認為是本，那就是既不瞭解跡，也不認識本。有人說文殊（Manjushri，智慧的象徵）、觀音（Avalokiteśvara，慈悲的象徵）、調達（Devadatta，佛陀的堂兄，常與佛陀作對），有時被稱為老師，有時被稱為弟子，迷惑的人不明白。如果拂去中間的部分，無非都是跡，那麼跡和本就可以理解了。如果執著于跡而懷疑本，那麼兩種意義都會失去。（玄文） 六重本跡之圖： 理事（觀察一切法空，如實相（理），但因為因緣有從顛倒生，所以說（事）） 安樂行跡理教（這個法不可用言辭來表示，是寂滅的（理），因為方便的力量，所以為五比丘說（教）） 方便品跡教行（諸法從本來常常是寂滅相（教），佛子修行道以來世可以作佛（行）） 方便品跡體用（我從成佛以來已經很久遠了（體），但用方便來教化眾生（用）） 壽量品本實權（這是我的方便諸

【English Translation】 English version: The Teachings on Traces (all the teachings where Buddhas manifest various events and actions). What is being spoken of now is the root. This refers to the Original Teaching (the Dharma taught from the Buddha's true identity). Everything spoken before the Original Teaching is called 'past'. Only after the emergence of the 'Emerging from the Earth' chapter (a chapter in the Lotus Sutra foreshadowing the revelation of the Buddha's true identity) is it called 'present'. The distant events and principles, even the expedient means and true wisdom, spoken of in this sutra (the Lotus Sutra) are all called 'root'. (Explaining the relationship between root and trace) If it were not for the distant root now being elucidated, there would be no way to bestow the traces spoken of in the past. If there were no traces spoken of in the past, how could the present root be revealed? Although the root and trace are different, they are unified in an inconceivable way. (The root and trace manifest each other, ultimately merging into one principle) The scripture says: 'The Buddhas, after a long time, will ultimately speak the truth.' (Quoting scripture to prove the point) The initial root is only the root and not the trace. (Initially attaining Buddhahood, there were no traces yet bestowed, so it only belongs to the root) What is spoken of last is only the trace and not the root. (The trace gate has already been spoken, but the root has not yet been revealed, so it only belongs to the trace) The middle part is both trace and root. (In the middle, they look at each other, mutually serving as root and trace. Also, in the middle, traces are bestowed, called 'also trace', and when the root is revealed, it is called 'also root') If there were no root at the time of the root, there would be no way to bestow the traces of the middle and the end. If there were no traces spoken of in the past (for example, today's trace gate), there would be no way to reveal the root spoken of today (today's root gate). Although the root and trace are different, they are unified in an inconceivable way. (The above is the sixfold root and trace text) If one clings to the trace and considers it to be the root, then one neither understands the trace nor recognizes the root. Some say that Manjushri (Manjushri, symbol of wisdom), Avalokiteshvara (Avalokiteśvara, symbol of compassion), Devadatta (Devadatta, the Buddha's cousin, often opposed the Buddha), are sometimes called teachers and sometimes called disciples; those who are confused do not understand. If one brushes aside the middle part, everything is nothing but traces, then the trace and the root can be understood. If one clings to the trace and doubts the root, then both meanings will be lost. (Profound Meaning) Diagram of the Sixfold Root and Trace: Principle and Phenomena (Observing that all dharmas are empty, like the true aspect (principle), but because causes and conditions arise from inverted views, therefore it is said (phenomena)) Peaceful Practices Trace Principle and Teaching (This Dharma cannot be shown with words, it is the silence of characteristics (principle), because of the power of expedient means, therefore it is spoken to the five bhikshus (teaching)) Expedient Means Chapter Trace Teaching and Practice (All dharmas from the beginning are always in the aspect of quiescence (teaching), the Buddha's children, practicing the Way, in the future will be able to become Buddhas (practice)) Expedient Means Chapter Trace Essence and Function (I have been attaining Buddhahood for a very long time (essence), but I use expedient means to teach and transform sentient beings (function)) Lifespan Chapter Root Reality and Expedient (These are my expedient means

佛亦然（權）今當爲汝說最實事（實）)　藥草喻本已今(諸佛法久后（已）要當已真實（今）)　方便品本

釋簽云。第六已今。已即是跡。即指跡門是諸跡教。今即是本。即指本門。本門已前。皆名為已。涌出已后。方名為今。故云已說事理乃至權實。名之為跡。今說事理。乃至權實。皆名為本。故知若無跡中事理乃至權實。何能顯于長遠之本。又已今之言。雖異前五。亦是一往。指于壽量。名為今本。若望初本。則應又簡已今不同。法華已前。諸經已今。仍屬於跡。今經所明。乃是直明久遠之本。即是已說已今為跡。今說已今為本。方是實說。所以六門引證之文。前三引跡。后三引本者何。然前三複通本之與跡。俱有事理乃至教行。體用等三。通中復別。既云本用本權。非跡文能顯。況以本門為今。灼然不可引跡。為是義故。三引跡文。三引本文。又前之三文。既在於因。本因狹故。但以跡例本。故但引跡門。

讀教記云。六重本跡。唯體用一重。是引本文。餘五皆跡。簽云前三引跡后三引本者。斯蓋記主點經玄意。實權已今即指跡文為本門也。故云今說已今為本方是實說。然則前三不指本何也。曰前三既通。但以跡例本。后三既是通中復別。故須指跡為本。可觀通別二字。此例甚多。如文句明本

【現代漢語翻譯】 現代漢語譯本： 『佛亦如此（權宜之計），現在應當為你講述最真實的事情（真實）。』《藥草喻品》原本已經說明，現在（諸佛的法在久遠之後，一定要真實）。《方便品》原本。

《釋簽》解釋說：『第六個「已今」，「已」指的是跡，即指跡門是諸跡教。「今」指的是本，即指本門。本門之前，都稱為「已」，涌出之後，才稱為「今」。』所以說，已經講述的事理乃至權實，稱之為跡；現在講述的事理，乃至權實，都稱之為本。因此可知，如果沒有跡中的事理乃至權實，又怎麼能顯現長遠的本呢？而且「已今」的說法，雖然與前五個不同，也是一種概括性的說法，指的是壽量，稱為今本。如果與最初的本相比，那麼又應該區分「已今」的不同。《法華經》之前，諸經的「已今」，仍然屬於跡。現在這部經所闡明的，是直接闡明久遠的本，即是已經講述的「已今」為跡，現在講述的「已今」為本，才是真實的講述。』所以六門引證的文句，前三個引用跡，后三個引用本的原因是什麼呢？然而前三個也貫通本和跡，都具有事理乃至教行、體用等三方面，貫通之中又有區別。既然說本用、本權，不是跡文能夠顯現的，何況以本門為「今」，顯然不能引用跡。因為這個緣故，三個引用跡文，三個引用本文。而且前面的三個文句，既然在於因，本因狹窄，所以只是用跡來比擬本，所以只引用跡門。

《讀教記》說：『六重本跡，只有體用一重，是引用本文，其餘五個都是跡。』《釋簽》說前三個引用跡，后三個引用本。這大概是記主點明經文的玄妙之處，實際上權宜之計的「已今」是指跡文為本門。所以說現在講述的「已今」為本才是真實的講述。』既然這樣，那麼前三個為什麼不指本呢？回答說：前三個既然是貫通的，只是用跡來比擬本。后三個既然是貫通之中又有區別，所以必須指跡為本。可以觀察貫通和區別這兩個字，這種例子非常多，比如《文句》闡明本。

【English Translation】 English version: 『The Buddhas are also like this (expedient means), now I shall tell you the most real thing (reality).』 The original of the 『Parable of the Medicinal Herbs』 has already explained, now (the Dharma of all Buddhas, after a long time, must be real). The original of the 『Expedient Means』 chapter.

The 『Explanation of the Commentary』 explains: 『The sixth 「already now,」 「already」 refers to the trace, that is, the trace gate is all the trace teachings. 「Now」 refers to the origin, that is, the origin gate. Before the origin gate, all are called 「already,」 only after emerging are they called 「now.」』 Therefore, it is said that the principles and realities, even the provisional and the real, that have already been explained are called traces; the principles and realities, even the provisional and the real, that are now explained are all called the origin. Therefore, it can be known that if there were no principles and realities, even the provisional and the real, in the traces, how could the distant origin be revealed? Moreover, the saying 「already now,」 although different from the previous five, is also a general statement, referring to the lifespan, called the present origin. If compared with the initial origin, then the difference between 「already now」 should be distinguished again. Before the Lotus Sutra, the 「already now」 of all sutras still belongs to the traces. What this sutra now elucidates is directly elucidating the distant origin, that is, the 「already now」 that has already been explained is the trace, and the 「already now」 that is now explained is the origin, which is the real explanation.』 So what is the reason why the six gates cite evidence, the first three citing traces and the last three citing the origin? However, the first three also connect the origin and the trace, both having principles and realities, even teachings and practices, substance and function, etc., in three aspects. There are distinctions within the connection. Since it is said that the function of the origin and the provisional of the origin cannot be revealed by the trace texts, let alone taking the origin gate as 「now,」 it is obviously impossible to cite the traces. For this reason, three cite the trace texts, and three cite the origin texts. Moreover, since the previous three sentences are based on the cause, and the cause of the origin is narrow, they only use the traces to compare with the origin, so they only cite the trace gate.

The 『Record of Reading the Teachings』 says: 『Of the six layers of origin and trace, only the layer of substance and function cites the origin text, and the other five are all traces.』 The 『Explanation of the Commentary』 says that the first three cite traces and the last three cite the origin. This is probably the recorder pointing out the profound meaning of the sutra, in fact, the 「already now」 of the expedient means refers to the trace text as the origin gate. Therefore, it is said that the 「already now」 that is now explained as the origin is the real explanation.』 Since this is the case, then why don't the first three refer to the origin? The answer is: since the first three are connected, they only use the traces to compare with the origin. Since the last three are connected and have distinctions, they must refer to the traces as the origin. You can observe the two words connection and distinction, there are many such examples, such as the Words and Phrases explaining the origin.

跡。初引壽量品。我成佛已來甚大久遠。又方便品。我本立誓願普令一切眾生同得此道。又五百授記。內秘菩薩行外現是聲聞。妙樂釋之云。初正引本文。次方便下引跡文。以跡中密示本意故。若顯露說。即跡中本跡。下文顯已。通得引用。又妙樂釋方便品十雙權實云。然此八中。前七跡門。第八本門。本雖未至。權實理遍。故下文云是我方便諸佛亦然。故方便之名通於本跡。文既玄釋不同。今諸家商略者。或云前三是從本垂跡。后三是發跡顯本。故云三引跡文。或云前三是因為跡。后三是果為本。或云圓談大旨不分本跡之文。或云別含本意。故云三引本文。

觀音別行玄記云。若理事。理教。教行。體用。四重本跡。不獨今經。諸部容有。若塵點劫前。最初成佛。而為實本。中間今日示現成佛。皆為權跡。此名權實本跡。本門開竟。此身即本跡門已說。及諸部談。皆名為跡。是名今已本跡。此之二重。諸經絕議。故云諸教不明。法華方說。菩薩地涌品云。佛告諸菩薩。娑婆世界有六萬恒河沙等菩薩。一一各有六萬恒河沙眷屬。於我滅后護持讀誦廣說此經。時娑婆世界地皆振裂。有無量菩薩同時涌出。聞佛音聲從下發來。各詣虛空七寶妙塔。向二世尊頭面禮足。時彌勒大眾欲決所疑。以偈問佛。大眾諸菩薩。是

【現代漢語翻譯】 現代漢語譯本： 跡。首先引用《壽量品》：『我成佛以來，時間非常久遠。』又《方便品》：『我本來立下誓願，普遍令一切眾生都能得到這個佛道。』又有五百弟子被授記，他們『內心修行菩薩道，外表顯現是聲聞。』妙樂大師解釋說：『首先是正式引用《壽量品》的經文，其次從《方便品》以下是引用跡門（權跡）的經文，因為在權跡中秘密地顯示了根本的意旨。』如果顯露地說，那就是跡中的本跡。下文已經顯明，都可以引用。又妙樂大師解釋《方便品》的十雙權實說：『然而這八個方面中，前七個是跡門，第八個是本門。本門雖然還沒有完全到來，但權實之理已經普遍存在。』所以下文說：『這是我的方便，諸佛也是這樣。』所以方便這個名稱可以通用於本跡二門。經文的玄妙解釋各不相同，現在各家商議研究的人，有的說前三個是從本垂跡，后三個是從發跡顯本，所以說『三引跡文』。有的說前三個是因為跡，后三個是果為本。有的說圓教談論大旨，不分本跡之文。有的說分別包含本意，所以說『三引本文』。

《觀音別行玄記》說：『如果從理事、理教、教行、體用這四重本跡來看，不只是《法華經》，其他經典中也可能存在。』如果說在塵點劫之前，最初成佛是為實本（真實之本），中間今天示現成佛，都是為權跡（方便之跡）。這叫做權實本跡。本門開顯完畢，此身就是本跡門已經說過的，以及其他經典所談論的，都叫做跡。這叫做今已本跡。這兩種本跡，在其他經典中是絕對沒有討論的，所以說『諸教不明』，只有《法華經》才說。菩薩從地涌出品中說：『佛告訴諸菩薩，娑婆世界有六萬恒河沙數那麼多的菩薩，每一位菩薩各有六萬恒河沙數那麼多的眷屬，在我滅度之後，護持、讀誦、廣泛宣說這部經。』當時娑婆世界的大地都震裂了，有無量菩薩同時涌出，聽到佛的聲音從地下發出，各自前往虛空中七寶妙塔，向釋迦牟尼佛和多寶佛這兩位世尊頂禮膜拜。當時彌勒菩薩和大眾想要解決心中的疑惑，用偈頌向佛提問。大眾諸菩薩，是

【English Translation】 English version: Traces. First quoting from the 『Lifespan of the Tathagata』 chapter: 『Since I attained Buddhahood, a very long time has passed.』 Also from the 『Expedient Means』 chapter: 『Originally, I made a vow to universally enable all living beings to attain this path of Buddhahood.』 And there are the five hundred disciples who received predictions of their future Buddhahood, 『Inwardly practicing the bodhisattva path, outwardly appearing as shravakas (voice-hearers).』 Miaole explains this by saying: 『First, it is a formal quotation from the text of the 『Lifespan of the Tathagata』 chapter; secondly, from the 『Expedient Means』 chapter onwards, it is a quotation from the trace gate (provisional traces), because the fundamental meaning is secretly revealed in the provisional traces.』 If it is explicitly stated, then it is the fundamental traces within the traces. The following text has already made it clear that all can be quoted. Furthermore, Miaole explains the ten pairs of provisional and real in the 『Expedient Means』 chapter by saying: 『However, among these eight aspects, the first seven are the trace gate, and the eighth is the fundamental gate. Although the fundamental gate has not yet fully arrived, the principle of provisional and real is already pervasive.』 Therefore, the following text says: 『This is my expedient means, and all Buddhas are also like this.』 Therefore, the name 『expedient means』 can be applied to both the fundamental and trace gates. The profound explanations of the scriptures differ, and those who are currently discussing and studying this matter, some say that the first three are the traces manifested from the fundamental, and the latter three are the manifestation of the fundamental from the traces, therefore it is said 『three quotations of the trace text.』 Some say that the first three are because of the traces, and the latter three are the fundamental as the result. Some say that the round teaching discusses the great principle and does not distinguish between the texts of the fundamental and traces. Some say that it separately contains the fundamental meaning, therefore it is said 『three quotations of the fundamental text.』

The 『Separate Record of Avalokiteshvara』 says: 『If we look at the fourfold fundamental and traces from the perspectives of principle and phenomena, principle and teaching, teaching and practice, substance and function, it is not only in the 『Lotus Sutra』, but also in other scriptures that they may exist.』 If we say that the initial attainment of Buddhahood before the kalpas of dust mote is the real fundamental (true fundamental), and the manifestation of attaining Buddhahood today in the middle is all provisional traces (expedient traces). This is called provisional and real fundamental and traces. After the fundamental gate has been opened, this body is what the fundamental and trace gate has already spoken of, and what other scriptures discuss, are all called traces. This is called the fundamental and traces that have already been. These two types of fundamental and traces are absolutely not discussed in other scriptures, therefore it is said 『the other teachings are unclear』, only the 『Lotus Sutra』 speaks of it. In the chapter of Bodhisattvas Emerging from the Earth, it says: 『The Buddha told the bodhisattvas, in the Saha world there are six hundred thousand myriads of kotis of nayutas of bodhisattvas, each bodhisattva having six hundred thousand myriads of kotis of nayutas of attendants, who after my extinction, will uphold, recite, and widely expound this sutra.』 At that time, the earth of the Saha world all cracked open, and countless bodhisattvas emerged simultaneously, hearing the Buddha's voice coming from below, each going to the jeweled stupa in the sky, bowing their heads and paying homage to the two World-Honored Ones, Shakyamuni Buddha and Prabhutaratna Buddha. At that time, Maitreya Bodhisattva and the assembly wanted to resolve their doubts, and asked the Buddha in verse. The assembly of bodhisattvas, are

從何所來。從誰初發心。修習何佛道。我於此眾中。乃不識一人。忽然從地出。愿說其因緣。佛告彌勒。是諸菩薩。我得菩提已。教化示導。令發道意(略開近顯遠動執生疑)時彌勒等。心生疑惑。白佛言。如來得阿耨菩提。始過四十餘年。云何少時大作佛事(初疑成道近所化多此執近以疑遠)此菩薩眾。假使有人于千萬億劫數不能盡。斯等久遠已來常修梵行(次疑所化眾多行位深妙。此執遠以疑近)。

壽量品。佛告大眾。一切世間。天人阿修羅。謂我出釋氏宮。去伽耶不遠。坐于道場得阿耨多羅三藐三菩提(廣開近顯遠斷惑生信)然我實成佛已來無量無邊。百千萬億那由他劫(破近顯遠)我常在此娑婆世界說法教化。亦于余處阿僧祇國。導利眾生(玄雲。初證之果。名本果妙本之娑婆。即本土妙。文句云。上引譬甚大久居何處。故云常在此土。及於他國而作佛事)於是中間。我說然燈佛等。又復言其入于涅槃。皆以方便分別(文句云。拂執跡上之疑也。昔教所說。處處行因。處處得記。即是果疑。今拂除此疑。指然燈佛者。即拂因疑。言入涅槃者。即拂果疑。如此因果。非復一條。皆我方便非實說也。妙樂云。是釋迦菩薩入滅。不得云是然燈。涅槃亦非釋迦。爾時于然燈佛世。已曾成佛。而般涅槃。不可二

【現代漢語翻譯】 現代漢語譯本 『從何所來？從誰最初發心？修習的是哪位佛的道？我在這大眾之中，竟然沒有一個人認識。忽然從地涌出，愿佛陀解說其中的因緣。』 佛告訴彌勒菩薩：『這些菩薩，是我證得菩提之後，教化引導，令他們發起道心的。』（略微開啟近處，顯現遠處，動搖執著，產生疑惑） 當時彌勒菩薩等人，心中產生疑惑，稟告佛說：『如來證得阿耨多羅三藐三菩提，才過去四十多年。為何在這麼短的時間內，能成就如此巨大的佛事？』（最初疑惑成道時間近，所教化的人眾多，這是執著于近處而疑惑遠處） 『這些菩薩大眾，即使有人用千萬億劫的時間來計算也無法窮盡。這些人從很久遠以來就一直修習梵行。』（其次疑惑所教化的人眾多，修行位次深妙。這是執著于遠處而疑惑近處）

『壽量品』。佛告訴大眾：『一切世間的天人、阿修羅，都認為我從釋迦族宮中出來，離伽耶不遠，坐在道場證得阿耨多羅三藐三菩提。』（廣泛開啟近處，顯現遠處，斷除疑惑，產生信心） 『然而我實際成佛以來，已經無量無邊，百千萬億那由他劫。（打破近處，顯現遠處）我常在此娑婆世界說法教化，也在其他阿僧祇國度，引導利益眾生。』（玄義中說：最初證得的果，名為本果妙，根本的娑婆世界，就是本土妙。文句中說：上面引用的譬喻非常巨大，長久居住在哪裡？所以說常在此土，以及其他國度而作佛事） 『在這期間，我說燃燈佛等等，又說他們進入涅槃，都是用方便法門來分別說明。（文句中說：拂去執著於事跡上的疑惑。過去教法所說，處處修行因，處處得到授記，這就是果上的疑惑。現在拂除這個疑惑，指出燃燈佛，就是拂去因上的疑惑。說進入涅槃，就是拂去果上的疑惑。如此因果，並非只有一條線索，都是我方便說法，並非實說。妙樂中說：這是釋迦菩薩示現入滅，不能說是燃燈佛。涅槃也不是釋迦佛。當時在燃燈佛時代，就已經成佛，並且般涅槃，不可能有兩個。』

【English Translation】 English version 'From whence did they come? From whom did they first aspire to enlightenment? Which Buddha's path do they cultivate? Among this assembly, I do not recognize a single one. Suddenly they emerge from the earth. I wish you would explain the cause and conditions for this.' The Buddha told Maitreya: 'These Bodhisattvas are those whom I have taught and guided since attaining Bodhi, causing them to aspire to the path.' (Slightly opening the near, revealing the far, shaking attachments, generating doubts) At that time, Maitreya and others harbored doubts in their hearts and said to the Buddha: 'It has only been a little over forty years since the Thus Come One attained Anuttara-samyak-sambodhi. How can he accomplish such great Buddha-works in such a short time?' (Initially doubting the nearness of enlightenment and the multitude of those converted, clinging to the near and doubting the far) 'These Bodhisattva assemblies, even if one were to count for countless millions of kalpas, could not exhaust their number. These beings have constantly cultivated pure conduct since a very long time ago.' (Secondly, doubting the multitude of those converted and the depth of their practice. Clinging to the far and doubting the near)

'Chapter on the Duration of Life.' The Buddha told the assembly: 'All beings in the world, including gods, humans, and asuras, believe that I came forth from the Shakya clan's palace, not far from Gaya, and sat at the Bodhi-mandala to attain Anuttara-samyak-sambodhi.' (Broadly opening the near, revealing the far, cutting off doubts, generating faith) 'However, in reality, it has been immeasurable, boundless, hundreds of thousands of millions of nayutas of kalpas since I attained Buddhahood. (Breaking the near, revealing the far) I constantly preach the Dharma and teach and transform in this Saha world, and also in countless other asamkhya lands, guiding and benefiting sentient beings.' (The profound meaning says: The fruit first attained is called the original fruit, and the wonderful origin of the Saha world is the wonderful native land. The text says: The analogy cited above is very great. Where has he resided for so long? Therefore, it is said that he constantly performs Buddha-works in this land and in other lands.) 'In the meantime, I spoke of Dipankara Buddha (燃燈佛) and others, and also said that they entered Nirvana, all as expedient means of differentiation. (The text says: Sweeping away doubts about clinging to traces. What the past teachings said, practicing causes everywhere and receiving predictions everywhere, is the doubt about the fruit. Now sweeping away this doubt, pointing to Dipankara Buddha (燃燈佛) is sweeping away the doubt about the cause. Saying that they entered Nirvana is sweeping away the doubt about the fruit. Such cause and effect are not just one line, but all my expedient teachings, not the real truth. The wonderful joy says: This is Shakyamuni Bodhisattva showing entry into extinction, and it cannot be said to be Dipankara Buddha (燃燈佛). Nirvana is also not Shakyamuni. At that time, in the age of Dipankara Buddha (燃燈佛), he had already attained Buddhahood and entered Parinirvana, so there cannot be two.'

佛一時興故。是故。但以得記弘法壽終為果)若有眾生來至我所。我以佛眼觀其信等諸根利鈍。隨所應度。處處自說名字不同年紀大小(非生現生)亦復現言當入涅槃(非滅示滅。此為以形益物也)又以種種方便說微妙法(此以聲益物也)如來見諸眾生樂於小法德薄垢重者。為是人說我少出家得阿耨菩提(現生)然我實成佛以來。甚大久遠若斯。但以方便教化眾生令入佛道。作如是說(非生。妙樂云。壽量久成塵點尚倍。中間被拂。伽邪非真。此論身真實明遠本也)。

學無學品云。佛言。我與阿難。等於空王佛所。同時發菩提心。阿難常樂多聞。我常勤精進。是故我已得成阿耨多羅三藐三菩提。而阿難護持我法(文句。昔與我同發大心。即是同學。由我精進。前超得佛。由彼多聞。猶故持經)。

常不輕品云。往古有佛名威音王。滅盡之後。復有佛出。亦號威音王。如是有二萬億佛。皆同一號。最初威音王如來。有一比丘。名常不輕。凡見四眾。皆悉禮拜讚歎。而作是言。我不敢輕於汝等。汝等皆當作佛。四眾之中。有生瞋恚惡口詈言。我等不用如是虛妄授記。經歷多年。眾人或以杖木瓦石。而打擲之。避走遠住。猶高聲唱言。我不敢輕於汝等。汝等皆當作佛。以其常作是語故。增上慢四眾。號之為常

【現代漢語翻譯】 現代漢語譯本：佛陀有時會因某種原因而示現。因此，僅僅以獲得授記、弘揚佛法、最終壽終正寢作為（佛陀示現的）結果。（實際上）如果有眾生來到我這裡，我以佛眼觀察他們的信根等各種根器的利鈍，根據他們所應接受的教化，在不同的地方自稱名字不同、年紀大小不同（並非真的出生，而是示現出生），也示現說自己將要進入涅槃（並非真的滅度，而是示現滅度，這都是爲了以形相來利益眾生）。又以種種方便法門來說微妙之法（這是以聲音來利益眾生）。如來看到那些喜歡小乘佛法、德行淺薄、業障深重的眾生，就為他們說我年輕時出家就證得了阿耨多羅三藐三菩提（示現今生證得），然而我實際上成佛以來，已經非常久遠了。我只是用方便法門來教化眾生，令他們進入佛道，才這樣說的（並非真的今生證得）。（妙樂解釋說：）壽命之長久，比塵點劫還要多一倍，中間所經歷的拂拭，伽耶山的證悟並非真實。這裡論述的是佛身真實，彰明本源。

《學無學品》中說：佛說：『我與阿難，在空王佛那裡，同時發菩提心。阿難常常喜歡多聞，我常常勤奮精進。因此我已經證得了阿耨多羅三藐三菩提，而阿難還在護持我的佛法。』（文句解釋說：）過去與我一同發大心，就是同學。因為我精進，所以超越在前而成了佛。因為他多聞，所以還在護持經書。

《常不輕品》中說：往昔有一尊佛，名叫威音王（Buddha of Awesome Sound）。滅度之後，又有一尊佛出世，也號為威音王（Buddha of Awesome Sound）。像這樣有兩萬億尊佛，都同一個名號。最初的威音王如來（Tathagata Awesome Sound）在世時，有一位比丘，名叫常不輕（Sadāparibhūta，Ever Disparaging）。凡是見到四眾弟子，都全部禮拜讚歎，並且這樣說：『我不敢輕視你們，你們都將成佛。』四眾弟子之中，有人因此生起瞋恚心，惡口謾罵他說：『我們不需要你這樣虛妄的授記。』經過多年，眾人有時用棍棒、瓦片、石頭來打他。他避開走遠居住，仍然高聲唱言：『我不敢輕視你們，你們都將成佛。』因為他常常這樣說，所以增上慢的四眾弟子，就稱他為常不輕（Sadāparibhūta，Ever Disparaging）。

【English Translation】 English version: At times, the Buddha manifests due to certain causes. Therefore, merely attaining prediction, propagating the Dharma, and ultimately reaching the end of one's lifespan are taken as the results (of the Buddha's manifestation). (In reality,) if there are sentient beings who come to me, I observe the sharpness or dullness of their faculties, such as their faculty of faith, with my Buddha-eye. According to what they should be taught, I call myself by different names and ages in different places (not truly born, but manifesting birth), and also manifest saying that I will enter Nirvana (not truly extinguished, but manifesting extinction; all of this is to benefit beings through form). Furthermore, I use various expedient means to speak the subtle Dharma (this is to benefit beings through sound). The Tathagata sees those sentient beings who delight in the Small Vehicle Dharma, have shallow virtue, and heavy defilements, and for them, I say that I left home at a young age and attained Anuttara-samyak-sambodhi (manifesting attainment in this lifetime). However, since I actually attained Buddhahood, it has been extremely long. I only use expedient means to teach sentient beings, causing them to enter the Buddha-path, and that is why I say this (not truly attaining it in this lifetime). (Miaole explains: ) The length of life is more than double the number of dust-mote kalpas; the wiping away experienced in between, and the enlightenment at Gaya were not real. This discusses the reality of the Buddha's body, clarifying the original source.

The 'Learning and Non-Learning' chapter says: The Buddha said, 'I and Ananda, at the place of the Buddha King of Emptiness (Kong Wang Fo), simultaneously generated the Bodhi-mind. Ananda often delighted in much learning, and I often diligently advanced. Therefore, I have already attained Anuttara-samyak-sambodhi, while Ananda is still upholding my Dharma.' (Wenju explains: ) In the past, we generated the great mind together, so we were classmates. Because I was diligent, I surpassed him and became a Buddha first. Because he was learned, he is still upholding the scriptures.

The 'Never Disparaging' chapter says: In the past, there was a Buddha named Awesome Sound King (Wei Yin Wang). After his extinction, another Buddha appeared, also named Awesome Sound King (Wei Yin Wang). Like this, there were twenty trillion Buddhas, all with the same name. When the first Tathagata Awesome Sound King (Wei Yin Wang Ru Lai) was in the world, there was a Bhikshu named Never Disparaging (Chang Bu Qing). Whenever he saw the four kinds of disciples, he would bow and praise them all, and say, 'I dare not disparage you, you will all become Buddhas.' Among the four kinds of disciples, some would become angry and scold him harshly, saying, 'We don't need your false predictions.' After many years, people would sometimes beat him with sticks, tiles, and stones. He would avoid them and live far away, but still loudly proclaim, 'I dare not disparage you, you will all become Buddhas.' Because he always said this, the four kinds of disciples with increased arrogance called him Never Disparaging (Chang Bu Qing).

不輕。是比丘。臨欲終時。于虛空中。具聞威音王佛先所說法華經。即得六根清凈。更增壽命。廣為人說。時增上慢四眾。為作不輕名者。見其得大神通。皆信伏隨從。是菩薩。復化千萬億眾。令住菩提。命終之後。得值二千億佛。皆號日月燈明。于其法中。說是法華經。復值二千億佛。同號云自在燈王。為諸四眾。說此經典。於後復值千萬億佛。亦說是經。功德成就。當得作佛。時常不輕者。則我身是(文句。釋迦出世。踟躇不說。常不輕。一見造次而言。何也。答本已有善。釋迦以小而將護之。本未有善。不輕以大而強毒之)。

達多品。佛言。吾於過去無量劫中。求法華經。無有懈倦。于多劫中常作國王。發願求于無上菩提。為欲滿足六波羅密。勤行佈施。不惜身命。捐舍國位。委正太子。宣令求法。時有阿私仙人。來白王言。我有大乘。名妙法華經。若不違我。當爲宣說。王聞仙言。歡喜踴躍。即隨仙人。供給所須。採果汲水。拾薪設食。乃至以身。而為床座。身心無懈倦。普為諸眾生。勤求于大法。遂致得成佛。爾時王者。則我身是。時仙人者。提婆達多是。由提婆達多善知識故。令我具足六波羅密。

化城喻品。佛言。過去有佛。名大通智勝。滅度已來。無量無邊百千萬億阿僧祇劫。我以如

【現代漢語翻譯】 現代漢語譯本： 不輕菩薩（Sadāparibhūta，常不輕）是一位比丘（bhikṣu，佛教出家人）。當他臨終時，在虛空中，完全聽到了威音王佛（Bhisma-garjitasvara-rāja，過去佛名）先前所說的《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）。因此，他獲得了六根清凈，並且壽命得以延長。他廣泛地為人宣說此經。當時，那些增上慢（adhimāna，未證得道，自以為證得）的四眾（bhikṣu，bhikṣuṇī，upāsaka，upāsikā，比丘、比丘尼、優婆塞、優婆夷）因為他總是輕視他人而給他起了『不輕』這個名字。但當他們看到不輕菩薩獲得了巨大的神通力后，都信服並跟隨他。這位菩薩又化度了千萬億眾生，使他們安住于菩提（bodhi，覺悟）。 命終之後，他遇到了兩千億尊佛，這些佛都名為日月燈明（Candrasūryapradīpa，佛名）。在他們的教法中，他宣說了這部《法華經》。他又遇到了兩千億尊佛，這些佛都名為云自在燈王（Meghasvaradīparāja，佛名），為四眾宣說這部經典。之後，他又遇到了千萬億尊佛，也宣說了這部經。功德圓滿成就后，他將成佛。當時的常不輕菩薩，就是我的前身。（文句中解釋說，釋迦牟尼佛（Śākyamuni，現世佛）出世后，猶豫不決是否說法，是因為常不輕菩薩一見人就輕率地說法。這是為什麼呢？回答是，因為有些人本來就有善根，釋迦牟尼佛用小的方便來保護他們；而有些人本來沒有善根，不輕菩薩用大的力量來強行度化他們）。

《提婆達多品》（Devadatta Chapter）。佛說：『我在過去無量劫中，求《法華經》沒有絲毫懈怠。在許多劫中，我經常做國王，發願求得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。爲了圓滿六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），我勤奮地行佈施，不吝惜自己的身命，捐舍了王位，委託給太子，並宣告天下尋求佛法。當時有一位阿私仙人（ṛṣi，古代印度修行者）來對國王說：『我擁有大乘佛法，名為《妙法蓮華經》。如果你不違揹我的意願，我就為你宣說。』國王聽了仙人的話，歡喜踴躍，立即跟隨仙人，供給仙人所需，採摘果實、汲取水、拾取柴火、準備食物，甚至用自己的身體作為床座，身心沒有絲毫懈怠。普遍地爲了眾生，勤奮地尋求大法，最終得以成佛。』當時的國王，就是我的前身。當時的仙人，就是提婆達多（Devadatta，佛陀的堂兄弟）。由於提婆達多這位善知識（kalyāṇa-mitra，引導人們走向正道的良師益友）的緣故，使我具足了六波羅蜜。

《化城喻品》（The Parable of the Phantom City Chapter）。佛說：『過去有一尊佛，名為大通智勝（Mahābhijñājñānābhibhū，佛名）。從他滅度以來，已經過了無量無邊百千萬億阿僧祇劫（asaṃkhya，極大的數字單位）。我以如』

【English Translation】 English version: Sadāparibhūta (Never Disparaging), was a bhikṣu (Buddhist monk). When he was about to die, in the empty sky, he fully heard the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) previously preached by Bhisma-garjitasvara-rāja (King Wonderful Sound Buddha). As a result, he obtained purification of the six senses and his lifespan was extended. He widely preached this sutra to others. At that time, the four assemblies (bhikṣu, bhikṣuṇī, upāsaka, upāsikā - monks, nuns, laymen, and laywomen) with adhimāna (false pride) gave him the name 'Never Disparaging' because he always disparaged others. But when they saw that Bodhisattva Never Disparaging had obtained great supernatural powers, they all believed and followed him. This bodhisattva further transformed and converted trillions of beings, causing them to abide in bodhi (enlightenment). After his life ended, he encountered two trillion Buddhas, all named Candrasūryapradīpa (Sun Moon Light Buddha). In their teachings, he preached this Lotus Sutra. He again encountered two trillion Buddhas, all named Meghasvaradīparāja (Cloud Freedom Light King Buddha), and preached this scripture to the four assemblies. Afterwards, he again encountered trillions of Buddhas and also preached this sutra. Having accomplished meritorious virtues, he will attain Buddhahood. The Sadāparibhūta of that time was my past self. (The commentary explains that Śākyamuni Buddha hesitated to preach after his appearance in the world because Sadāparibhūta hastily preached to people upon seeing them. Why is this? The answer is that some people originally have good roots, and Śākyamuni Buddha uses small expedients to protect them; while some people originally have no good roots, and Sadāparibhūta uses great power to forcefully convert them).

Devadatta Chapter. The Buddha said, 'In the past countless kalpas, I sought the Lotus Sutra without any懈怠 (xie dai, laxness). In many kalpas, I often acted as a king, vowing to seek anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). In order to fulfill the ṣaṭ pāramitā (six perfections: giving, morality, patience, diligence, meditation, and wisdom), I diligently practiced giving, not sparing my own life, donating the throne, entrusting it to the crown prince, and proclaiming throughout the land to seek the Dharma. At that time, an ṛṣi (ascetic) named Asita came and said to the king, 'I have the Mahayana Dharma, named the Wonderful Dharma Lotus Sutra. If you do not disobey me, I will preach it for you.' The king heard the words of the ascetic, rejoiced and danced, and immediately followed the ascetic, providing for his needs, picking fruits, drawing water, gathering firewood, preparing food, and even using his own body as a bed, without any懈怠 (xie dai, laxness) in body or mind. Universally for all beings, he diligently sought the Great Dharma, and eventually attained Buddhahood.' The king at that time was my past self. The ascetic at that time was Devadatta. Because of Devadatta, the kalyāṇa-mitra (good spiritual friend), I was able to fulfill the six perfections.

The Parable of the Phantom City Chapter. The Buddha said, 'In the past there was a Buddha named Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence Buddha). Since his extinction, countless trillions of asaṃkhya (incalculable aeons) have passed. I, with such'

來知見力故。觀彼久遠。猶若今日。其佛未出家時。有十六子。聞父得成菩提。往詣佛所。請轉法輪。皆以童子出家。而為沙彌。時佛受請。過二萬劫已。說是大乘經名妙法蓮華經八千劫。即入禪定八萬四千劫。時十六沙彌。各升法座。亦於八萬四千劫。為四部眾。廣說法華。一一皆度六百萬億那由他恒河沙等眾生。令發菩提心(昔與說法結緣)一一菩薩。所化眾生。世世所生與菩薩俱。從其聞法。悉皆信解(中間更相值遇)彼十六沙彌。今皆得菩提。於十方國土現在說法。一名阿彌陀云云。第十六我釋迦牟尼佛(結師古今)我等為沙彌時。各各教化無量眾生從我聞法。為阿耨菩提(會弟子古今一。初會現在弟子。此章先明不退者住菩提)此諸眾生。於今有住聲聞地者。我常教化阿耨菩提。應以是法漸入佛道(次明退轉者今住聲聞)。所以者何。如來智惠。難信難解(釋退住意)時所化無量眾生者。汝等諸比丘(正結古今)及我滅后。未來聲聞弟子是也(次會未來弟子。○玄雲十六王子。弘經結緣。皆是中間所作非本因也。過是已前。所行道者。名之為本。即本因妙也)。

吾今來此八千返。為此娑婆世界。坐金剛華光王座(梵網經)(已上大機所明本跡之文)。

瑞應經云。佛言。吾自念宿命無數劫時

【現代漢語翻譯】 現代漢語譯本：因為有了知見的力量，所以觀察那久遠的事情，就像今天發生的一樣。那位佛在未出家時，有十六個兒子。他們聽說父親已經成就菩提，就前往佛的住所，請求佛轉法輪。他們都以童子的身份出家，成為沙彌。當時佛接受了他們的請求，經過二萬劫之後，說了這部大乘經典，名為《妙法蓮華經》，說了八千劫，然後進入禪定，持續了八萬四千劫。當時，十六個沙彌各自登上法座，也在八萬四千劫的時間裡，為四部大眾廣泛地宣講《法華經》。他們每一個人都度化了六百萬億那由他恒河沙數般的眾生，使他們發起菩提心（過去與他們說法結下了緣分）。每一位菩薩所教化的眾生，世世代代都與菩薩在一起，從他們那裡聽聞佛法，全部都信受理解（中間不斷地相遇）。那十六個沙彌，現在都已經證得菩提，在十方國土現在說法。其中一位名叫阿彌陀等等。第十六位就是我釋迦牟尼佛（總結老師的過去和現在）。我們作為沙彌的時候，各自教化了無量的眾生，讓他們從我這裡聽聞佛法，爲了阿耨多羅三藐三菩提（會合弟子們的過去和現在，最初會合現在的弟子，這一章首先說明不退轉的人安住于菩提）。這些眾生，如今有安住在聲聞地的，我常常教化他們阿耨多羅三藐三菩提，應該用這種方法逐漸進入佛道（其次說明退轉的人現在安住在聲聞地）。這是什麼原因呢？如來的智慧，難以相信，難以理解（解釋退轉和安住的含義）。當時所教化的無量眾生，就是你們這些比丘（正式總結過去和現在），以及我滅度之後，未來的聲聞弟子（其次會合未來的弟子。玄奘法師說，十六王子弘揚經典，結下緣分，都是中間所做的事情，不是根本的原因。超過這些以前，所修行的道，才稱為根本，也就是本因的奧妙）。 我現在來到這個娑婆世界已經八千次了，爲了這個娑婆世界，坐在金剛華光王座上（出自《梵網經》）（以上是大機所闡明的本跡之文）。 《瑞應經》中說，佛說：『我回憶起宿命無數劫以前的事情』

【English Translation】 English version: Because of the power of knowledge and vision, observing that long-ago event is like it happened today. That Buddha, before he left home, had sixteen sons. When they heard that their father had attained Bodhi, they went to the Buddha's abode and requested him to turn the Dharma wheel. They all left home as young boys, becoming Shramanas. At that time, the Buddha accepted their request, and after twenty thousand kalpas, he spoke this Great Vehicle Sutra, named the 'Wonderful Dharma Lotus Sutra,' for eight thousand kalpas, and then entered into meditation for eighty-four thousand kalpas. At that time, the sixteen Shramanas each ascended the Dharma seat and, for eighty-four thousand kalpas, widely preached the Lotus Sutra to the fourfold assembly. Each of them converted six million trillion nayutas of Ganges sands of beings, causing them to generate the Bodhi mind (in the past, they formed a connection by preaching the Dharma). Each Bodhisattva's transformed beings are with the Bodhisattva in every lifetime, and from hearing the Dharma from them, they all believe and understand (they constantly encounter each other in between). Those sixteen Shramanas have now all attained Bodhi and are currently preaching the Dharma in the ten directions. One is named Amitabha, and so on. The sixteenth is I, Shakyamuni Buddha (concluding the teacher's past and present). When we were Shramanas, we each taught countless beings, causing them to hear the Dharma from me, for Anuttara-samyak-sambodhi (uniting the disciples' past and present, initially uniting the present disciples; this chapter first explains that those who do not regress abide in Bodhi). These beings, some of whom now abide in the Shravaka ground, I constantly teach them Anuttara-samyak-sambodhi, and they should gradually enter the Buddha path using this method (secondly, explaining that those who regress now abide in the Shravaka ground). Why is this so? The Tathagata's wisdom is difficult to believe and difficult to understand (explaining the meaning of regression and abiding). The countless beings who were transformed at that time are you, the Bhikshus (formally concluding the past and present), and the future Shravaka disciples after my Parinirvana (secondly, uniting the future disciples. ○ Xuanzang said that the sixteen princes propagating the scriptures and forming connections are all things done in between, not the fundamental cause. What was practiced before this is called the fundamental, which is the mystery of the fundamental cause). I have come to this Saha world eight thousand times for this Saha world, sitting on the Vajra Flower Light King seat (from the Brahma Net Sutra) (the above is the text on the original traces explained by the Great Machine). The Ruijing Sutra says, 'The Buddha said, 'I recall the events of countless kalpas ago in my past lives.'

。本為凡人。初求佛道以來。受形五道。生死無量。計吾故身。不能以數(色主切)。

菩薩本行經云。我于無量無邊諸佛所。種諸善根。為轉輪聖王。值無量佛。最初值遇三十億佛。同名釋迦(初阿僧祇始。此佛以其在始故云最初○大論云。如來先世為瓦師。名大光明。時有佛名釋迦文。與弟子俱。到瓦師舍宿。瓦師施草座燈明密漿。便發願言。我于當來作佛。如今佛名)。

妙玄雲。跡因多種。或言。昔為陶師。值先釋迦佛。三事供養。發願得記。名字皆如先佛。即是初阿僧祇發心。既不明斷惑。故知藏佛行因之相。或言。昔為摩納。值然燈佛。五華奉散。布發掩泥。躍身虛空。得無生忍。佛與授記。號釋迦文。既云斷惑。故知通佛行因之相。或言昔為寶海梵志。刪提嵐國寶藏佛所。行大精進。十方佛送花供養。既為寶藏佛父。又是彌陀之師。稱其功德。不可思議故。知是別圓佛行因之相。

次值八億佛。同名然燈。次值三億佛。同名弗沙。次值九萬佛。同名迦葉。次值六萬佛。同名燈明。次值一萬八千佛。同名娑羅王。次值一萬七千佛。同名度彼岸。次值一萬五千佛。同名日佛。次值二千佛。同名憍陳如。次值六千佛。同名龍佛。次值一千佛。同名紫幢。次值五百佛。同名蓮華上。次值六十

【現代漢語翻譯】 現代漢語譯本：我原本是凡人，自從最初尋求佛道以來，在五道中輪迴受生，經歷的生死次數多到無法計算。如果要計算我過去的身體，那是無法數清的（色主切）。

《菩薩本行經》中說：『我曾在無量無邊的諸佛處，種下各種善根。我曾做過轉輪聖王，遇到過無量諸佛。最初遇到三十億佛，都名為釋迦（初阿僧祇開始。這位佛因為他在最初，所以稱為最初。』《大智度論》中說：『如來前世是瓦匠，名叫大光明。當時有佛名為釋迦文，與弟子們一起，到瓦匠的住所借宿。瓦匠供養草座、燈明和蜜漿，於是發願說：『我將來成佛，要像現在的佛一樣。』）

《妙玄》中說：『成佛的因緣有很多種說法。或者說，過去是陶匠，遇到過去的釋迦佛，用三件事供養，發願得到授記，名字都和過去的佛一樣。這就是初阿僧祇劫發心。既然沒有明確斷除迷惑，所以知道這是藏教佛的修行因緣之相。或者說，過去是摩納（梵語，意為青年），遇到燃燈佛，用五朵鮮花供奉散佈，鋪開頭髮遮蓋泥土，躍身到虛空中，得到無生法忍，佛給他授記，號為釋迦文。既然說是斷除了迷惑，所以知道這是通教佛的修行因緣之相。或者說，過去是寶海梵志，在刪提嵐國的寶藏佛那裡，行大精進，十方諸佛送花供養。既是寶藏佛的父親，又是彌陀佛的老師，稱讚他的功德，不可思議，所以知道這是別教和圓教佛的修行因緣之相。』

之後遇到八億佛，都名為燃燈。之後遇到三億佛，都名為弗沙（過去七佛之一）。之後遇到九萬佛，都名為迦葉（過去七佛之一）。之後遇到六萬佛，都名為燈明。之後遇到一萬八千佛，都名為娑羅王。之後遇到一萬七千佛，都名為度彼岸。之後遇到一萬五千佛，都名為日佛。之後遇到二千佛，都名為憍陳如（五比丘之一）。之後遇到六千佛，都名為龍佛。之後遇到一千佛，都名為紫幢。之後遇到五百佛，都名為蓮華上。之後遇到六十

【English Translation】 English version: Originally, I was a common mortal. Since first seeking the path of Buddhahood, I have received forms in the five realms of existence, experiencing countless births and deaths. If one were to count my past bodies, it would be impossible to enumerate them (pronounced 'se zhu qie').

The 'Bodhisattva's Fundamental Practices Sutra' says: 'I have planted various roots of goodness in the presence of countless Buddhas. I have been a Chakravartin King, encountering countless Buddhas. Initially, I encountered thirty billion Buddhas, all named Shakya (beginning from the first asamkhya kalpa. This Buddha is called the first because he was at the beginning. The 'Mahaprajnaparamita Shastra' says: 'The Tathagata in a previous life was a tile maker named Great Light. At that time, there was a Buddha named Shakyamuni, who, along with his disciples, stayed overnight at the tile maker's house. The tile maker offered grass seats, lamp light, and honeyed drink, and then made a vow, saying: 'In the future, I will become a Buddha, just like the current Buddha.')

The 'Profound Meaning of the Lotus Sutra' says: 'There are many kinds of causes for becoming a Buddha. Some say that in the past, he was a potter who made offerings to the past Shakya Buddha with three things, vowing to receive a prediction, and his name was the same as the past Buddha. This is the initial aspiration of the first asamkhya kalpa. Since he did not clearly cut off delusions, it is known that this is the aspect of the practice cause of the Tripitaka teaching Buddha. Some say that in the past, he was a Manava (Sanskrit for 'youth'), who encountered Dipamkara Buddha, offering and scattering five flowers, spreading his hair to cover the mud, leaping into the void, and attaining the patience of non-origination. The Buddha gave him a prediction, naming him Shakyamuni. Since it is said that he cut off delusions, it is known that this is the aspect of the practice cause of the Common teaching Buddha. Some say that in the past, he was the Brahmin Treasure Sea, who practiced great diligence at the place of the Treasure Store Buddha in the Shanti-Lanka country. Buddhas from the ten directions sent flowers as offerings. He was both the father of the Treasure Store Buddha and the teacher of Amitabha Buddha, praising his merits as inconceivable, so it is known that this is the aspect of the practice cause of the Distinct and Perfect teaching Buddha.'

After that, I encountered eight hundred million Buddhas, all named Dipamkara. After that, I encountered three hundred million Buddhas, all named Phussa (one of the past seven Buddhas). After that, I encountered ninety thousand Buddhas, all named Kashyapa (one of the past seven Buddhas). After that, I encountered sixty thousand Buddhas, all named Dipamkara. After that, I encountered eighteen thousand Buddhas, all named Salaraja. After that, I encountered seventeen thousand Buddhas, all named Crossing the Shore. After that, I encountered fifteen thousand Buddhas, all named Sun Buddha. After that, I encountered two thousand Buddhas, all named Ajnata Kaundinya (one of the five first disciples of the Buddha). After that, I encountered six thousand Buddhas, all named Dragon Buddha. After that, I encountered one thousand Buddhas, all named Purple Banner. After that, I encountered five hundred Buddhas, all named Lotus Above. After that, I encountered sixty

四佛。同名螺髻(俱舍論。名為罽那尸棄。此云寶髻即此經螺髻是也。翻譯名義云。吾佛初僧祇滿值此佛。與七佛中第二尸棄。隔二僧祇)次值一佛。名正行(二阿僧祇始此佛)次值八萬八千億辟支佛。次值一佛。名善思。時彌勒為轉輪聖王名毗盧遮那。于彼佛所最初發心。先四十劫。次值一佛。名示海幢。我為轉輪聖王。名曰牢弓。于彼佛所。發菩提心。愿于未來。得成佛果。教化眾生(空王佛所。同阿難最初發心。古釋迦佛所。為瓦師時發心今值海幢佛所。為牢弓聖王時發心。此等皆是如來方便之說)次無量劫。值帝釋幢等無量諸佛。次值一佛。名曰然燈(三祇滿時值此佛)我為儒童。以青蓮華。供養彼佛。為我授記。過阿僧祇劫。當得作佛號釋迦牟尼(此即依瓦師因地發願。以授名號。自此之後。諸佛授記。皆同此名。金剛經云。我于然燈佛前。得值八百四十萬億那由他佛。悉皆供養承事。無空過者。法華云。中間我說然燈佛等。皆以方便分別)時然燈佛。住世八百四十萬億歲。爾乃滅度。我上為四天王。下為轉輪王(此當銀等三輪)乃至上為梵王。下為聖王(此當金輪)各三十六返(此豎論菩薩受報之身)及其變化隨時而出。或為儒林之宗國師道士。不可稱紀(此橫論菩薩變化之身不一)從是之後。又值勝一

【現代漢語翻譯】 現代漢語譯本 四佛。第一個佛名為螺髻（根據《俱舍論》，此佛名為罽那尸棄，意為寶髻，即此經中的螺髻。翻譯名義中說，釋迦牟尼佛在第一個阿僧祇劫圓滿時遇到此佛，與七佛中的第二位尸棄佛相隔兩個阿僧祇劫）。之後遇到一位佛，名為正行（在第二個阿僧祇劫開始時遇到此佛）。之後遇到八萬八千億位辟支佛。之後遇到一位佛，名為善思。當時彌勒菩薩是轉輪聖王，名為毗盧遮那，在那位佛前最初發菩提心，早了四十劫。之後遇到一位佛，名為示海幢。我當時是轉輪聖王，名為牢弓，在那位佛前發菩提心，愿在未來成就佛果，教化眾生（類似於在空王佛前，阿難最初發心；在過去的釋迦佛前，作為瓦師時發心；現在在海幢佛前，作為牢弓聖王時發心。這些都是如來方便之說）。之後經過無量劫，遇到帝釋幢等無量諸佛。之後遇到一位佛，名為然燈佛（在第三個阿僧祇劫圓滿時遇到此佛）。我當時是儒童，用青蓮花供養那位佛，他為我授記，說我經過阿僧祇劫后，將成佛，號為釋迦牟尼（這是依據作為瓦師時的因地發願，並被授予名號。自此之後，諸佛授記，都用這個名字。《金剛經》說，『我在然燈佛前，遇到八百四十萬億那由他佛，都供養承事，沒有空過。』《法華經》說，『中間我說然燈佛等，都是用方便分別』）。當時然燈佛住世八百四十萬億歲，然後才滅度。我有時是四天王，有時是轉輪王（這是指銀輪等三種輪王），乃至有時是梵王，有時是聖王（這是指金輪王），各有三十六次（這是豎向來說菩薩受報之身）。以及菩薩的變化隨時出現，或者作為儒林的宗師，或者作為國師道士，不可稱量（這是橫向來說菩薩變化之身不一）。從那之後，又遇到勝一佛。

【English Translation】 English version Four Buddhas. The first was named Luo Ji (螺髻) (according to the Kusha-luna (俱舍論), this Buddha was named Jina Shiqi (罽那尸棄), meaning 'Treasure Crest,' which is the Luo Ji (螺髻) in this sutra. The translated meaning states that Shakyamuni Buddha encountered this Buddha when the first asamkhya-kalpa was completed, separated by two asamkhya-kalpas from the second Buddha Shiqi (尸棄) among the Seven Buddhas). Then he encountered a Buddha named Zheng Xing (正行) (at the beginning of the second asamkhya-kalpa). Then he encountered 880 million pratyekabuddhas. Then he encountered a Buddha named Shan Si (善思). At that time, Maitreya Bodhisattva was a chakravartin king named Piluzhena (毗盧遮那), and he first generated the bodhicitta before that Buddha, forty kalpas earlier. Then he encountered a Buddha named Shi Hai Chuang (示海幢). I was a chakravartin king named Lao Gong (牢弓), and I generated the bodhicitta before that Buddha, vowing to attain Buddhahood in the future and teach sentient beings (similar to Ananda's initial aspiration before Kong Wang Buddha (空王佛); the aspiration as a tile maker before the past Shakyamuni Buddha; and now the aspiration as King Lao Gong (牢弓) before Hai Chuang Buddha (海幢佛). These are all expedient teachings of the Tathagata). After countless kalpas, he encountered countless Buddhas such as Emperor Shizhuang (帝釋幢). Then he encountered a Buddha named Randeng Buddha (然燈佛) (when the third asamkhya-kalpa was completed). I was a young scholar, offering blue lotus flowers to that Buddha, and he prophesied that after asamkhya-kalpas, I would become a Buddha named Shakyamuni (this is based on the aspiration made as a tile maker and being given a name. From then on, all Buddhas' prophecies used this name. The Diamond Sutra says, 'Before Randeng Buddha (然燈佛), I encountered 8.4 million nayutas of Buddhas, all of whom I served and made offerings to, without wasting any time.' The Lotus Sutra says, 'In between, I spoke of Randeng Buddha (然燈佛), etc., all using expedient means to differentiate'). At that time, Randeng Buddha (然燈佛) lived for 8.4 million nayutas of years before passing away. I was sometimes a Four Heavenly King, sometimes a chakravartin king (referring to the silver wheel and other three types of wheel kings), and even sometimes a Brahma King, sometimes a Holy King (referring to the golden wheel king), each for thirty-six times (this is vertically discussing the body of a Bodhisattva receiving retribution). And the Bodhisattva's transformations appeared at any time, sometimes as a master of Confucianism, or as a national teacher or Taoist priest, immeasurable (this is horizontally discussing the Bodhisattva's diverse transformation bodies). After that, he encountered Sheng Yi Buddha (勝一佛).

切佛。壽八萬億歲。彼佛記我。過十億劫。當得作佛。號釋迦牟尼(三阿僧祇始於此佛)次值蓮花上佛。壽八萬歲。彼佛記我。過十萬劫。當得作佛。號釋迦牟尼(此後當得作佛。下並有號釋迦牟尼佛)次值最上行佛。壽七萬歲。彼佛記我。過一千劫。當得作佛。次值上名稱佛。壽七萬歲。彼佛記我。過五百劫。當得作佛。次值古釋迦佛。壽八萬歲。彼佛記我。過一百劫。當得作佛(按古釋迦。在初僧祇。當指最初三十億同名者。此既在然燈后。不當安古字。恐以今釋迦相望言之。故亦稱古云)次值帝沙佛。壽六萬歲。彼佛記我。過九十五劫。當得作佛。次值弗沙佛。壽六萬歲。我翹一足。說偈贊佛。天上天下無如佛。十方世界亦無比。世間所有我盡見。一切無有如佛者。彼佛記我。過九十四劫。當得作佛(大論云。以一偈贊弗沙佛。七日七夜。超越九劫。於九十一劫。后得成菩提○諸經多言。超九劫者。是毗婆尸佛)次值見真義佛。壽四萬歲。彼佛記我。過九十三劫。當得作佛。次值毗婆尸佛。壽八萬歲。彼佛記我。過九十一劫。當得作佛。次值尸棄佛。壽七萬歲。彼佛記我。過三十一劫。當得作佛。次值毗舍浮佛。壽六萬歲。彼佛記我。過三十劫。當得作佛。

述曰。世言七佛者。準藥王經。過去莊嚴劫千

佛。始自華光。終毗舍浮。現在賢劫。始俱留孫。終於樓至。是知毗婆尸至毗舍浮三佛。皆在過去莊嚴劫。拘留孫至釋迦四佛。皆現在賢劫。七佛前後相繼。止隔一劫。今諸經多言毗婆尸在九十一劫。餘二佛在三十一劫相去遠甚。似不在莊嚴劫之數。然三祇滿時。正值毗婆尸。自此百劫種相好。則九十一劫。于說自合。蓋除前贊佛超越九劫故耳。如上兩義。雖是方便分別。然恐此土翻譯。部別不同。今姑並存。以為援文者之證(校閱者云。若謂七佛前後相繼。止隔劫一者。則應毗婆尸佛。當記過六劫而得成佛。乃至迦葉佛。當記過一劫。而得成佛。何謂百劫種相好則九十一劫于說自合。下文又云。已上四佛。在賢劫中。第九減劫。相繼出世。俱與止隔一劫之言相違。覽者詳之)。

次值拘留孫佛。壽五萬歲。彼佛記我。汝于來世。當得作佛。次值拘那含牟尼佛。壽四萬歲。彼佛記我。汝于來世。當得作佛。次值迦葉佛。壽二萬歲。彼佛記我。汝于來世。當得作佛。號釋迦牟尼(已上四佛。在賢劫中。住二十劫。第九減劫。相繼出世。故此文通指來世)我如是。奉事諸佛。修學佛意。爾乃生兜率天宮。住一生補處位(已上並菩薩本行經○涅槃經。此天欲界最勝故。補處菩薩。皆示生其中。為教化眾生故)我今出世

【現代漢語翻譯】 現代漢語譯本：佛，開始於華光佛（Huaguang），結束于毗舍浮佛（Pishefu）。現在是賢劫（Xianjie），開始於拘留孫佛（Juliusun），結束于樓至佛（Louzhi）。由此可知，毗婆尸佛（Pipasi）到毗舍浮佛這三尊佛，都在過去的莊嚴劫（Zhuangyanjie）中。拘留孫佛到釋迦牟尼佛（Shijiamouni）這四尊佛，都在現在的賢劫中。七佛前後相繼，只間隔一劫。現在很多經典都說毗婆尸佛在九十一劫之前，其餘二佛在三十一劫之前，相距甚遠，似乎不在莊嚴劫的數目之內。然而，三大阿僧祇劫（Sanqi）圓滿時，正值毗婆尸佛出世。自此之後，用一百劫來種植相好，那麼九十一劫的說法就自然吻合了。大概是因為去除了之前贊佛超越的九劫的緣故。以上兩種說法，雖然是方便的分別，但恐怕此土翻譯，各部經典有所不同，現在姑且並存，作為援引文獻者的證據（校閱者說：如果說七佛前後相繼，只間隔一劫，那麼就應該說毗婆尸佛，應當經過六劫才得成佛，乃至迦葉佛（Jiaye），應當經過一劫才得成佛。為什麼說用一百劫來種植相好，那麼九十一劫的說法就自然吻合了呢？下文又說，以上四佛，在賢劫中，于第二十劫的第九個減劫中，相繼出世，都與只間隔一劫的說法相違背。請讀者詳細考察）。 其次是拘留孫佛出世，壽命五萬歲。彼佛為我授記：『你于未來世，當得作佛。』其次是拘那含牟尼佛（Junahanmouni）出世，壽命四萬歲。彼佛為我授記：『你于未來世，當得作佛。』其次是迦葉佛出世，壽命二萬歲。彼佛為我授記：『你于未來世，當得作佛，號釋迦牟尼。』（以上四佛，在賢劫中，住在第二十劫，第九個減劫中，相繼出世，所以此文通指未來世）我這樣，奉事諸佛，修學佛意，然後才生到兜率天宮（Doushuaitian），住在一生補處位。（以上出自《菩薩本行經》（Pusabenxingjing）和《涅槃經》（Niranjing）。此天是欲界中最殊勝的地方，所以補處菩薩，都示現在其中，爲了教化眾生）我現在出世。

【English Translation】 English version: The Buddhas begin with Huaguang Buddha (Huaguang, meaning 'Splendid Light') and end with Pishefu Buddha (Pishefu). The present is the Bhadrakalpa (Xianjie, 'Auspicious Aeon'), beginning with Juliusun Buddha (Juliusun) and ending with Louzhi Buddha (Louzhi). Thus, it is known that the three Buddhas from Pipasi Buddha (Pipasi) to Pishefu Buddha are all in the past Zhuangyan Kalpa (Zhuangyanjie, 'Adornment Aeon'). The four Buddhas from Juliusun Buddha to Shakyamuni Buddha (Shijiamouni) are all in the present Bhadrakalpa. The seven Buddhas follow one another in succession, separated by only one kalpa. Now, many sutras say that Pipasi Buddha was ninety-one kalpas ago, and the other two Buddhas were thirty-one kalpas ago, which is a great distance, and they do not seem to be within the number of the Zhuangyan Kalpa. However, when the three asamkhya kalpas (Sanqi) are completed, it is precisely the time when Pipasi Buddha appears. From then on, cultivating auspicious marks for a hundred kalpas, then the saying of ninety-one kalpas naturally fits. It is probably because the nine kalpas of surpassing in praising the Buddha before are removed. Although the above two meanings are expedient distinctions, I am afraid that the translations in this land may differ in different sections. Now, I will preserve them together as evidence for those who cite the texts (The reviewer said: If it is said that the seven Buddhas follow one another in succession, separated by only one kalpa, then it should be said that Pipasi Buddha should have passed six kalpas before attaining Buddhahood, and even Kasyapa Buddha (Jiaye) should have passed one kalpa before attaining Buddhahood. Why is it said that cultivating auspicious marks for a hundred kalpas, then the saying of ninety-one kalpas naturally fits? The following text also says that the above four Buddhas appeared successively in the ninth decreasing kalpa of the Bhadrakalpa, which contradicts the statement that they are separated by only one kalpa. Readers should examine it in detail). Next, Juliusun Buddha appeared, with a lifespan of fifty thousand years. That Buddha prophesied to me: 'In the future, you will become a Buddha.' Next, Junahanmouni Buddha (Junahanmouni) appeared, with a lifespan of forty thousand years. That Buddha prophesied to me: 'In the future, you will become a Buddha.' Next, Kasyapa Buddha appeared, with a lifespan of twenty thousand years. That Buddha prophesied to me: 'In the future, you will become a Buddha, named Shakyamuni.' (The above four Buddhas lived in the Bhadrakalpa, residing in the twentieth kalpa, and appeared successively in the ninth decreasing kalpa, so this text generally refers to the future) I, in this way, served all the Buddhas and studied the Buddha's intention, and then was born in the Tushita Heaven (Doushuaitian), residing in the position of the next Buddha. (The above is from the Bodhisattva's Deeds Sutra (Pusabenxingjing) and the Nirvana Sutra (Niranjing). This heaven is the most superior place in the desire realm, so the next Buddhas all manifest in it, in order to teach sentient beings) I am now appearing in the world.

。人壽百歲。少出多減(中阿含經)釋迦人壽一萬歲時合出。為觀眾生無機可度。乃至百歲。見苦逼迫。劫將欲末故出乎世(大論○已上並小機所明本跡文)。

按因果經云。過去無數阿僧祇劫。有仙人善思(瑞應本行二經併名儒童)時燈照王太子普光(瑞應名定光。法華金剛本行諸經。併名然燈)啟父出家。成菩提道。善慧初為五百外道講論道義。各以銀錢上之。與外道別。當往普光佛所欲施供養。見王家青衣持七莖青蓮花過。追問此花賣否。答言。當送宮內欲以上佛。善惠請以五百銀錢。顧五莖花。用以供佛。青衣從命。並寄二花。以獻于佛。愿我後來。常為君妻。時王及大臣。禮佛散花。悉墮于地。善惠五花。皆住空中。化成花臺。后散二花。住佛兩邊。佛贊善惠。汝過阿僧祇劫。當得成佛。號釋迦牟尼(此經。與本行經。並作阿僧祇而瑞應作九十一劫。如此延促不同。雖是方便分別。然諸經並以毗婆尸記九十一劫為正。則瑞應所出。亦可為用)善慧。見地濁濕。心自念言。云何令千輻輪足蹈此而過。即脫鹿皮衣以用布地不足掩泥。又解發以覆之。如來踐已。因記之曰。汝后得佛。當於五濁惡世度諸天人。時善惠。以偈贊佛(文多不載)求佛出家。佛言善來比丘。鬚髮自落袈裟著身。即成沙門。善惠命終

【現代漢語翻譯】 現代漢語譯本 人的壽命達到一百歲時，是壽命減少到極點的時期（出自《中阿含經》）。釋迦（Śākyamuni，釋迦牟尼的簡稱）本應在人類壽命一萬歲時出世，但因為觀察到眾生沒有可以被教化的根基，所以推遲到壽命百歲時才出現，因為看到眾生被痛苦逼迫，並且正值劫末將要到來，所以才降生於世（出自《大智度論》，以上都說明了佛陀應化示現的本跡）。

根據《因果經》記載，在過去無數阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，有一位仙人名叫善思（Sundara-mati，又名儒童），當時燈照王（Dīpaṃkara，錠光佛的國王）的太子名叫普光（Prakāśa，又名定光，在《法華經》、《金剛經》、《本行經》中都名為燃燈），他捨棄王位出家，最終成就菩提道（bodhi，覺悟之道）。善慧（Sumati，善思的另一個名字）最初為五百位外道講論道義，他們各自贈送銀錢給他。與外道告別后，善慧打算前往普光佛（Dīpaṃkara Buddha，燃燈佛）處供養，途中看見國王家的青衣（女僕）拿著七莖青蓮花經過。他追問這些花是否出售，青衣回答說：『這些花要送到宮內，用來供奉佛陀。』善慧請求用五百銀錢購買五莖花，用來供佛。青衣答應了，並額外贈送兩朵花，讓他獻給佛陀，並祝願自己將來能常為他的妻子。當時國王和大臣們禮拜佛陀並散花，所有的花都掉落在地上，只有善慧供養的五朵花停留在空中，化成花臺。後來他散出另外兩朵花，停留在佛陀的兩邊。佛陀讚歎善慧說：『你經過阿僧祇劫之後，將會成佛，號為釋迦牟尼。』（這部經與《本行經》都說是阿僧祇劫，而《瑞應經》則說是九十一劫。雖然時間長短不同，但這只是方便說法。但因為各經都以毗婆尸佛（Vipaśyin，過去七佛之一）授記九十一劫為準，所以《瑞應經》的說法也可以採用。）善慧看到地面泥濘潮濕，心想：『怎麼能讓佛陀的千輻輪足（cakra，佛陀足底的輪相）踩在上面呢？』於是脫下鹿皮衣鋪在地上，但仍然無法完全遮蓋泥土，又解開頭髮覆蓋在上面。如來（Tathāgata，佛陀的稱號）踩著頭髮走過，因此授記說：『你將來成佛時，將在五濁惡世（pañcakaṣāya，充滿煩惱和痛苦的時代）度化諸天和世人。』當時善慧用偈頌讚美佛陀（內容很多，此處不記載），並請求在佛陀處出家。佛陀說：『善來比丘（bhikkhu，和尚）！』他的鬚髮自然脫落，袈裟（kāṣāya，僧侶的服裝）穿在身上，立刻成為沙門（śrāmaṇa，出家修行者）。善慧最終去世。

【English Translation】 English version The lifespan of humans reaches its limit of reduction at one hundred years (from the Madhyama-āgama Sūtra). Śākyamuni (short for Śākya-muni, meaning 'Sage of the Śākya clan') should have appeared when human lifespan was ten thousand years, but observing that beings had no capacity to be taught, he delayed his appearance until the lifespan was one hundred years, seeing that beings were oppressed by suffering and that the end of the kalpa (aeon) was approaching (from the Mahāprajñāpāramitopadeśa, the above both explain the traces of the Buddha's manifestation).

According to the Karma Hetu Sūtra, in the countless asaṃkhya-kalpas (asaṃkhya-kalpa, an extremely long unit of time) of the past, there was a sage named Sundara-mati (also known as Ru Tong). At that time, the prince of King Dīpaṃkara (Dīpaṃkara, the king of the Light-bearing Buddha), named Prakāśa (also known as Ding Guang, and named Dīpaṃkara in the Lotus Sūtra, Diamond Sūtra, and Buddhacarita), renounced his kingdom to become a monk, eventually attaining the path of bodhi (bodhi, the path of enlightenment). Sundara-mati initially lectured on the principles of the Dharma to five hundred heretics, who each offered him silver coins. After bidding farewell to the heretics, Sundara-mati intended to go to Dīpaṃkara Buddha (Dīpaṃkara Buddha, the Light-bearing Buddha) to make offerings. On the way, he saw a maidservant of the king's household carrying seven blue lotus flowers. He asked if the flowers were for sale, and the maidservant replied, 'These flowers are to be sent to the palace to be offered to the Buddha.' Sundara-mati requested to buy five of the flowers for five hundred silver coins to offer to the Buddha. The maidservant agreed and also gave him two extra flowers to offer to the Buddha, wishing that she could always be his wife in the future. At that time, the king and his ministers paid homage to the Buddha and scattered flowers, all of which fell to the ground. Only the five flowers offered by Sundara-mati remained in the air, transforming into a flower platform. Later, he scattered the other two flowers, which remained on either side of the Buddha. The Buddha praised Sundara-mati, saying, 'After asaṃkhya-kalpas, you will become a Buddha named Śākyamuni.' (This sutra and the Buddhacarita both say asaṃkhya-kalpas, while the Collected Sutras of Auspicious Signs says ninety-one kalpas. Although the length of time differs, this is just a skillful means of expression. However, since the sutras all take Vipaśyin Buddha's (Vipaśyin, one of the past seven Buddhas) prediction of ninety-one kalpas as the standard, the statement in the Collected Sutras of Auspicious Signs can also be used.) Sundara-mati saw that the ground was muddy and wet, and thought, 'How can I let the Tathāgata's (Tathāgata, an epithet of the Buddha) thousand-spoked wheel feet (cakra, the wheel mark on the sole of the Buddha's foot) step on this?' So he took off his deerskin robe and spread it on the ground, but it still could not completely cover the mud. He then unbound his hair and covered it on top. The Tathāgata stepped over it, and therefore predicted, 'When you become a Buddha in the future, you will liberate gods and humans in the age of the five defilements (pañcakaṣāya, an era full of afflictions and suffering).' At that time, Sundara-mati praised the Buddha with verses (the content is extensive and not recorded here), and requested to become a monk under the Buddha. The Buddha said, 'Welcome, bhikkhu (bhikkhu, monk)!' His hair and beard naturally fell off, and the kāṣāya (kāṣāya, monastic robe) was put on his body, and he immediately became a śrāmaṇa (śrāmaṇa, ascetic). Sundara-mati eventually passed away.

之後。上生為四天王。下生為轉輪王。乃至上生為第七梵天王。下生為聖王。各三十六返。或為仙人。或為外道六師婆羅門小王。各盡其壽。不可稱數。時善惠者。即我身是。青衣者。邪輸陀羅是(因果經○案瑞應經稱瞿夷賣花女者。取第一夫人為言也。若本經與法華皆云邪輸者。取羅睺生母也。今以後義為正)四教儀引大論云。如來修菩薩道時。從古釋迦至尸棄佛。值七萬五千佛。名初阿僧祇。常修六度。次從尸棄至然燈。值七萬六千佛。名二阿僧祇。此時用七莖蓮華供養。布發掩泥受記號釋迦文。次從然燈至毗婆尸佛。值七萬七千佛。名三阿僧祇滿。經如許時。修六度行。更住百劫。種相好因。修百福成一相(按優婆塞戒經。我于釋迦最初發心。于迦葉佛。滿三阿僧祇。竊詳三祇滿時。正在毗婆尸。今言迦葉者。兼百劫種相好言之也)。

述曰。竊考如來本跡之義。以由已今相望。互有久近本。不可以大小機見為之分別。今約諸部。共談之。粗法華開顯之妙。較而論之。則大小機見不容不審。例如只一八相。而有大小之別。由機見之不同也。

敘聖源

序曰。如來之先起自大人。厥後轉輪次第承襲。夷考典籍。略陳氏族之源。蓋將以表章吾佛示生弈世聖王尊貴之家也。

大劫之始世界初

【現代漢語翻譯】 之後，（善惠）上生為四天王（佛教神祇名），下生為轉輪王（擁有統治世界的理想君主），乃至上生為第七梵天王（色界最高的統治者），下生為聖王，各自三十六次。或者成為仙人，或者成為外道六師（古印度六個著名的非正統思想家）婆羅門（印度教祭司階層）小王，各自享盡其壽命，不可計數。當時的善惠，就是我的前身。青衣者，就是耶輸陀羅（釋迦牟尼的妻子）。（因果經記載，瑞應經稱瞿夷為賣花女，是指第一夫人。如果本經與法華經都說是耶輸陀羅，是指羅睺羅的生母。現在以後者的說法為準。）四教儀引用大智度論說，如來修菩薩道時，從古釋迦佛到尸棄佛，遇到七萬五千佛，名為初阿僧祇（極長的時間單位），常修六度（佈施、持戒、忍辱、精進、禪定、智慧）。其次從尸棄佛到燃燈佛，遇到七萬六千佛，名為二阿僧祇。此時用七莖蓮花供養，布發掩泥，受到燃燈佛授記，號為釋迦文佛。再次從燃燈佛到毗婆尸佛，遇到七萬七千佛，名為三阿僧祇圓滿。經過如此長的時間，修六度行，更住百劫（極長的時間單位），種下相好之因，修百福成就一相（根據優婆塞戒經，我于釋迦佛最初發心，于迦葉佛時，圓滿三阿僧祇。我仔細考察，三祇圓滿時，正在毗婆尸佛時期。現在說是迦葉佛，是兼顧百劫種相好而言的）。 述曰：我私下考察如來本跡的意義，從過去和現在相互對照來看，各有長短本末。不可以大小乘的見解來加以分別。現在根據各部經典，共同討論這個問題。如果用法華經開顯的妙義來比較而論，那麼大小乘的見解就不能不仔細審察。例如僅僅是八相成道（佛陀一生中的八個重要事件），就有大小乘的區別，這是由於見解的不同。 敘述聖源 序言：如來的先祖起自大人，其後轉輪王次第承襲。我查考典籍，略述氏族的來源，大概是爲了表彰我佛示生於世代聖王尊貴之家。 大劫之始，世界初成。

【English Translation】 After that, (Shanhui) was born as a Four Heavenly King (name of Buddhist deities) in the upper realms, and as a Chakravartin King (an ideal monarch who possesses the world) in the lower realms, and even as the Seventh Brahma King (the highest ruler of the Form Realm) in the upper realms, and as a Sage King in the lower realms, each thirty-six times. Or he became an immortal, or one of the Six Heretical Teachers (six famous unorthodox thinkers in ancient India), a Brahmin (the priestly class in Hinduism) petty king, each enjoying their full lifespan, countless times. The Shanhui of that time was my former self. The one in blue clothes was Yashodhara (Shakyamuni's wife). (The Inga Sutra records that the Auspicious Response Sutra calls Qu Yi a flower seller, referring to the first lady. If this sutra and the Lotus Sutra both say Yashodhara, it refers to Rahula's mother. Now, the latter statement is taken as the correct one.) The Four Teachings and Rituals quotes the Great Perfection of Wisdom Treatise, saying that when the Tathagata practiced the Bodhisattva path, from the ancient Shakyamuni Buddha to the Sikhin Buddha, he encountered 75,000 Buddhas, called the first asamkhya (an extremely long unit of time), and constantly practiced the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom). Next, from the Sikhin Buddha to the Dipankara Buddha, he encountered 76,000 Buddhas, called the second asamkhya. At this time, he offered seven lotus flowers, spread his hair to cover the mud, and received the prediction from Dipankara Buddha, named Shakyamuni Buddha. Again, from the Dipankara Buddha to the Vipassi Buddha, he encountered 77,000 Buddhas, called the third asamkhya completion. After such a long time, he practiced the Six Perfections, and further stayed for a hundred kalpas (an extremely long unit of time), planting the causes of the marks and characteristics, and cultivating a hundred blessings to achieve one mark (according to the Upasaka Precept Sutra, I first aspired to enlightenment with Shakyamuni Buddha, and at the time of Kashyapa Buddha, I completed three asamkhyas. I carefully examine that when the three asamkhyas were completed, it was during the time of Vipassi Buddha. Now, saying Kashyapa Buddha is to consider the hundred kalpas of planting the causes of the marks and characteristics). Commentary: I privately examine the meaning of the Tathagata's original traces. Looking at the past and present in contrast, each has its own length and origin. They cannot be distinguished by the views of the Great Vehicle and Small Vehicle. Now, according to various scriptures, let's discuss this issue together. If we compare and discuss it with the wonderful meaning revealed by the Lotus Sutra, then the views of the Great Vehicle and Small Vehicle must be carefully examined. For example, just the eight aspects of attaining Buddhahood (eight important events in the Buddha's life) have differences between the Great Vehicle and Small Vehicle, which is due to the difference in views. Narrating the Holy Source Preface: The Tathagata's ancestors originated from great people, and then the Chakravartin Kings successively inherited. I have examined the classics and briefly described the origin of the clan, probably to praise that our Buddha was born into a noble family of successive Sage Kings. At the beginning of the great kalpa, the world was first formed.

成。光音諸天化生為人云云。於是議立一人有威德者。賞善罰惡號平等王。眾共供給。遂有民主之名(長阿含經○詳見三世出興志)初民主王號大人。第二王名珍寶。第三王名好味。第四王名靜齊。第五王名頂生。乃至三十三王名善思(長阿含。四分律。此三十三王。皆子孫相承。諸王之名備見本經)自善思王后有十族轉輪聖王相續而出。第一真阇王子波延迦(真阇即阿含善思王)有五轉輪王。第二多羅業。有五轉輪王。第三阿波葉。七轉輪王。第四犍陀利。八轉輪王。第五迦陵迦。九轉輪王。第六瞻婆。十四轉輪王。第七拘羅婆。三十一轉輪王。第八般阇羅。三十二轉輪王。第九彌尸利。八萬四千轉輪王(案本行經。最後一王。即大茅草王仙是也)第十懿摩彌。百轉輪王(樓炭經彌沙塞名郁摩。長阿含。名懿摩。四分律。名懿師摩。即甘蔗王。為善生王之先也。梁祐律師。釋迦譜云。釋種以懿摩為先)。

名釋迦

序曰。世人皆知如來為剎帝利之聖種而終莫能委瞿曇釋迦前後立號之義。須知言瞿曇者。有四義焉或純淑。或最勝。此從本德。以為稱也。或甘蔗。或日種。此就本緣以為言也。其稱釋迦者。則有三名。據德建號。則曰能仁。依處稱名。則云舍夷之與直林。然釋迦之起。實見於甘蔗王之四子。

【現代漢語翻譯】 現代漢語譯本 成。光音諸天化生為人等等。於是商議設立一個有威望和德行的人，獎賞善良、懲罰邪惡，稱為平等王。大家共同供養他。於是就有了民主的名稱（《長阿含經》○詳細情況參見《三世出興志》）。最初的民主王名叫大人，第二位王名叫珍寶，第三位王名叫好味，第四位王名叫靜齊，第五位王名叫頂生，乃至第三十三位王名叫善思（《長阿含經》、《四分律》。這三十三位王，都是子孫互相繼承。各位王的名字都詳細記載在本經中）。 從善思王之後，有十族轉輪聖王相繼出現。第一族真阇王子波延迦（真阇即《阿含經》中的善思王）有五位轉輪王。第二族多羅業，有五位轉輪王。第三族阿波葉，有七位轉輪王。第四族犍陀利，有八位轉輪王。第五族迦陵迦，有九位轉輪王。第六族瞻婆，有十四位轉輪王。第七族拘羅婆，有三十一位轉輪王。第八族般阇羅，有三十二位轉輪王。第九族彌尸利，有八萬四千位轉輪王（根據《本行經》，最後一位王，就是大茅草王仙）。第十族懿摩彌，有一百位轉輪王（《樓炭經》中彌沙塞稱為郁摩，《長阿含經》中稱為懿摩，《四分律》中稱為懿師摩，就是甘蔗王，是善生王的祖先。梁祐律師在《釋迦譜》中說，釋迦族以懿摩為先）。

名叫釋迦

序言：世人都知道如來是剎帝利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）的聖種，但最終都不能明白瞿曇（Gautama，姓氏）釋迦（Shakya，種族名）前後立號的意義。要知道，說瞿曇，有四種含義：或者純潔善良，或者最殊勝。這是從其本有的德行來稱呼的。或者甘蔗，或者日種。這是就其本來的緣起來說的。稱呼釋迦，則有三個名稱。根據德行建立稱號，就叫做能仁。依據所處的地點來稱呼，就說是舍夷（Shakya，種族名）和直林。然而釋迦的興起，實際上見於甘蔗王的四個兒子。

【English Translation】 English version It is done. The 'Sound-light Heavens' (Guangyin Zhutian) transformed into human beings, and so on. Therefore, they discussed establishing a person with prestige and virtue, who would reward good and punish evil, and be called the 'King of Equality' (Pingdeng Wang). Everyone would provide for him together. Thus, the name of 'democracy' came into being (《Dirgha Agama Sutra》○ For details, see 《Annals of the Emergence of the Three Worlds》). The first democratic king was named 'Great Man' (Daren), the second king was named 'Precious Treasure' (Zhenbao), the third king was named 'Good Taste' (Haowei), the fourth king was named 'Quiet Harmony' (Jingqi), the fifth king was named 'Crown-born' (Dingsheng), and so on, until the thirty-third king was named 'Good Thought' (Shansi) (《Dirgha Agama Sutra》, 《Vinaya-Caturtha》. These thirty-three kings were all successors of their sons and grandsons. The names of all the kings are recorded in detail in this sutra). After King 'Good Thought' (Shansi), ten clans of 'Wheel-Turning Sage Kings' (Zhuanlun Shengwang) appeared in succession. The first clan, Prince 'True Shancha' (Zhen Shancha) - 'Bo Yan Jia' (Bo Yan Jia) (True Shancha is King 'Good Thought' (Shansi) in the 《Agama Sutra》) had five 'Wheel-Turning Kings' (Zhuanlun Wang). The second clan, 'Tara Ye' (Tara Ye), had five 'Wheel-Turning Kings' (Zhuanlun Wang). The third clan, 'Abo Ye' (Abo Ye), had seven 'Wheel-Turning Kings' (Zhuanlun Wang). The fourth clan, 'Jianduo Li' (Jianduo Li), had eight 'Wheel-Turning Kings' (Zhuanlun Wang). The fifth clan, 'Jialing Jia' (Jialing Jia), had nine 'Wheel-Turning Kings' (Zhuanlun Wang). The sixth clan, 'Zhan Po' (Zhan Po), had fourteen 'Wheel-Turning Kings' (Zhuanlun Wang). The seventh clan, 'Ju Luo Po' (Ju Luo Po), had thirty-one 'Wheel-Turning Kings' (Zhuanlun Wang). The eighth clan, 'Ban Zha Luo' (Ban Zha Luo), had thirty-two 'Wheel-Turning Kings' (Zhuanlun Wang). The ninth clan, 'Mi Shi Li' (Mi Shi Li), had eighty-four thousand 'Wheel-Turning Kings' (Zhuanlun Wang) (According to the 《Fundamental Conduct Sutra》, the last king was the 'Great Thatched Grass King Immortal' (Da Mao Cao Wang Xian)). The tenth clan, 'Yi Mo Mi' (Yi Mo Mi), had one hundred 'Wheel-Turning Kings' (Zhuanlun Wang) (In the 《Loutan Sutra》, 'Mi Sha Sai' (Mi Sha Sai) is called 'Yu Mo' (Yu Mo). In the 《Dirgha Agama Sutra》, he is called 'Yi Mo' (Yi Mo). In the 《Vinaya-Caturtha》, he is called 'Yi Shi Mo' (Yi Shi Mo), who is the 'Sugarcane King' (Ganzhe Wang), the ancestor of King 'Good Birth' (Shansheng Wang). Lawyer Liang You said in 《Genealogy of Shakya》 that the Shakya clan took 'Yi Mo' (Yi Mo) as their ancestor).

Named Shakya

Preface: People all know that the Tathagata (Rulai, 'Thus Come One', an epithet of the Buddha) is of the holy lineage of the Kshatriyas (Chali, the warrior and ruling class in the Indian caste system), but ultimately no one can understand the meaning of the titles Gautama (Qutan, family name) and Shakya (Shijia, clan name) established before and after. It should be known that saying Gautama has four meanings: either pure and virtuous, or most supreme. This is named from its inherent virtue. Either sugarcane or sun race. This is spoken of in terms of its original origin. Calling Shakya has three names. According to virtue, the title is established, it is called 'Benevolent One' (Nengren). According to the location, it is called 'Shakya' (Shakya, clan name) and 'Straight Forest' (Zhilin). However, the rise of Shakya is actually seen in the four sons of the Sugarcane King (Ganzhe Wang).

甘蔗梵語。既為瞿曇。則釋迦之稱。實自瞿曇出。前瞿曇。后釋迦。雖有二稱。其實一姓。前人有以日種甘蔗舍夷並列為五氏者。本末紛揉。無所取裁。今故備論后當毋惑。

夫姓者所以系統百世使不別也。氏者。所以別子孫之所由出也。印度族姓。則有四流。一曰剎帝利者。王種也。二曰婆羅門者。凈行也。三曰吠奢者。商賈也(舊云毗舍)四曰戍陀羅者。眾人也(舊云首陀)凡茲四姓。前二是貴。后二是賤(此說出西域記)隨時所尚。佛生其中釋迦出剛強之世。托王種以振威。迦葉生善順之時。居凈行以標德(大論)昔阿僧祇劫。有菩薩為國王。父母早喪。遜國與弟。從婆羅門瞿曇學道。受瞿曇姓(本經。翻純熟。應法師。翻最勝。此皆從師德為義)乞食還國。人無識者。謂之小瞿曇。于城外甘蔗園中。以為精舍。賊盜官物。路由園過。捕盜尋跡。執小瞿曇。王令以木貫身射之。大瞿曇見。悲哀棺斂取血泥團之。還置精舍。著左右器。大瞿曇言。是道士若其至誠。愿天神有知。使血化為人。卻後十月。左化為男。右化為女。因名瞿曇氏純淑之姓(十二游經)過去有轉輪聖王。名大自在(即第九族彌尸利)子孫相承。八萬四千王。最後王。名大茅草。垂老無子。委政大臣。剃髮出家。眾號王仙諸弟子時行乞食

【現代漢語翻譯】 現代漢語譯本 『甘蔗』是梵語詞彙。既然有了『瞿曇』這個名字，那麼『釋迦』這個稱謂實際上是從『瞿曇』演變而來。『前瞿曇』，『后釋迦』，雖然有兩個稱呼，但實際上指的是同一個姓氏。前人曾將『日種』、『甘蔗』、『舍夷』並列為五個氏族，但這種說法本末倒置，難以採信。現在我詳細論述，希望後人不要迷惑。

姓氏的作用是維繫百代血脈，使其不相混淆。氏的作用是區分子孫的來源。印度的族姓分為四個等級：第一等級是剎帝利（Kshatriya），即王族；第二等級是婆羅門（Brahmana），即凈行者；第三等級是吠奢（Vaishya），即商賈（舊譯為毗舍）；第四等級是戍陀羅（Shudra），即眾人（舊譯為首陀）。這四個姓氏中，前兩個等級是貴族，后兩個等級是賤民（此說法出自《西域記》）。人們的尊崇會隨著時代變化而變化。佛陀出生在釋迦族，正值剛強之世，所以依託王族來樹立威望。迦葉（Kashyapa）出生在善順之時，所以居住在凈行者中以標榜德行（出自《大智度論》）。

過去在阿僧祇劫（asamkhya kalpa）之前，有一位菩薩（Bodhisattva）做國王，父母早逝，他將王位讓給弟弟，自己跟隨婆羅門瞿曇（Gautama）學習道法，並接受了瞿曇這個姓氏（出自《本經》。鳩摩羅什（Kumarajiva）翻譯為『純熟』，應法師翻譯為『最勝』，這都是從老師的德行來解釋）。他乞食回到自己的國家，沒有人認出他，人們稱他為『小瞿曇』。他在城外的甘蔗園中建立精舍。有賊人盜竊官物，從園中經過。官府追捕盜賊，順著軌跡抓住了小瞿曇。國王下令用木頭貫穿他的身體並射殺了他。大瞿曇（Maha-Gautama）見到后，悲痛地將他收殮，取其血泥團成泥團，放回精舍，放置在左右兩個器皿中。大瞿曇說：『如果這位道士至誠，愿天神有知，使血化成人。』十個月后，左邊的器皿化為一個男孩，右邊的器皿化為一個女孩，因此得名瞿曇氏，是純潔善良的姓氏（出自《十二游經》）。過去有一位轉輪聖王（chakravartin），名叫大自在（Maheshvara）（即第九族彌尸利）。子孫世代相承，共有八萬四千位國王。最後一位國王名叫大茅草。他年老無子，將政事委託給大臣，自己剃髮出家，眾人稱他為王仙。他的弟子們當時四處乞食。

【English Translation】 English version 'Gana' is a term in Sanskrit. Since there is the name 'Gautama' (瞿曇), the title 'Shakya' (釋迦) actually comes from 'Gautama'. 'Former Gautama', 'Later Shakya', although there are two names, they actually refer to the same surname. In the past, some people listed 'Solar race', 'Sugarcane', and 'Shakya' together as five clans, but this statement is confused and unreliable. Now I will discuss it in detail, hoping that future generations will not be confused.

The function of a surname is to maintain the lineage of hundreds of generations so that they are not confused. The function of a clan name is to distinguish the origins of descendants. Indian clans are divided into four classes: the first class is Kshatriya (剎帝利), which is the royal family; the second class is Brahmana (婆羅門), which is the pure practitioners; the third class is Vaishya (吠奢), which is the merchants (formerly translated as Vishesha); the fourth class is Shudra (戍陀羅), which is the common people (formerly translated as Shudra). Among these four surnames, the first two classes are nobles, and the last two classes are commoners (this statement comes from 'Records of the Western Regions'). People's respect changes with the times. The Buddha was born into the Shakya clan, during a time of strength, so he relied on the royal family to establish prestige. Kashyapa (迦葉) was born in a time of goodness and obedience, so he lived among the pure practitioners to highlight his virtue (from 'Mahaprajnaparamita Shastra').

In the past, before asamkhya kalpa (阿僧祇劫), there was a Bodhisattva (菩薩) who was a king. His parents died early, and he gave the throne to his younger brother. He followed the Brahmana Gautama (瞿曇) to learn the Dharma and accepted the surname Gautama (from 'The Sutra'. Kumarajiva (鳩摩羅什) translated it as 'pure and skilled', and Master Ying translated it as 'most victorious', both of which are explained from the teacher's virtue). He begged for food and returned to his country, but no one recognized him. People called him 'Little Gautama'. He built a monastery in a sugarcane garden outside the city. Thieves stole official property and passed through the garden. The government pursued the thieves and caught Little Gautama along the trail. The king ordered him to be pierced with wood and shot to death. Maha-Gautama (大瞿曇) saw this and sadly collected his body, took his blood and made it into mud balls, and put them back in the monastery, placing them in two utensils on the left and right. Maha-Gautama said, 'If this Taoist is sincere, may the gods know and transform the blood into a person.' Ten months later, the utensil on the left transformed into a boy, and the utensil on the right transformed into a girl, hence the name Gautama clan, a pure and virtuous surname (from 'The Sutra of the Twelve Travels'). In the past, there was a Chakravartin (轉輪聖王) named Maheshvara (大自在) (that is, the ninth clan Mishili). Descendants inherited the throne for 84,000 kings. The last king was named Da Mao Cao. He was old and had no children, so he entrusted the government to his ministers, shaved his head and became a monk. People called him King Immortal. His disciples begged for food everywhere at that time.

。王仙老不能行。遂以草籠盛懸樹上。慮虎狼也。獵人望見。謂是白鳥。乃射殺之。血滴于地。後生甘蔗二本。日炙開剖。一生童男。一生童女。弟子養護。以報諸臣。眾謂王種命相師佔之。立名善生。號甘蔗王。女名善賢。立為第一妃。又以日炙甘蔗而生。亦名日種(菩薩本行)。

述曰。瞿曇一翻甘蔗。則當據本行。二本甘蔗之緣。一翻泥土。則當取十二游經血泥之事。是知諸經梵語則曰瞿曇。華言則稱甘蔗泥土。華梵互出其實一義。

甘蔗王第一妃善賢。生子名長壽。第二妃生四子。一名炬面。二名金色。三名象眾。四名別成(菩薩本行)。

述曰。彌沙塞云。郁摩王第四子尼樓。本行經尼俱。此翻為別成。祐律師。指懿摩王。是釋種之先。第四子莊嚴。是白凈所承。南山。指懿摩。即第十輪王。去菩薩一百世。第四子莊嚴。即白凈所承。其說略同(別承莊嚴。兩譯不同。只是尼俱一人)。

時善賢妃欲立長壽。白王擯遣四子出國。至雪山北自立城居。不數年間郁為強國(本行經。往靈山建國。城號迦毗羅。其王名別成。遠近欽服)父王悔憶遣使往召四子辭過不還。父王三嘆之曰。我子釋迦(此云能仁本行經)到雪山邊住直樹林中。故名為釋迦(此云直林長阿含經)近雪山北舍夷林筑

【現代漢語翻譯】 現代漢語譯本：王仙老無法行走，於是用草籠裝著懸掛在樹上，以防虎狼。獵人望見，以為是白鳥，就射殺了它。血滴在地上，後來長出兩棵甘蔗。經過太陽暴曬后裂開，分別生出一個童男和一個童女。弟子們養育保護他們，以報答各位大臣。眾人認為這是王的後代，請相士占卜，給童男起名叫善生，號甘蔗王，給童女起名叫善賢，立為第一妃。又因為是太陽暴曬甘蔗而生，也叫日種（菩薩本行）。

述曰：瞿曇（Gotama）一翻譯成甘蔗，就應當根據《菩薩本行經》。兩棵甘蔗的因緣，一翻譯成泥土，就應當取《十二游經》血泥之事。由此可知，諸經梵語稱瞿曇，華言則稱甘蔗泥土，華梵互出，其實是一個意思。

甘蔗王的第一妃善賢，生了個兒子名叫長壽。第二妃生了四個兒子，一名炬面，二名金色，三名象眾，四名別成（菩薩本行）。

述曰：《彌沙塞律》說，郁摩王（Ikshvaku）的第四個兒子尼樓（Nila），在《菩薩本行經》中叫尼俱（Nikula），翻譯成別成。祐律師認為，懿摩王是釋迦種姓的祖先，第四個兒子莊嚴，是白凈王（Śuddhodana）的繼承者。南山律師認為，懿摩王就是第十輪王，距離菩薩一百世。第四個兒子莊嚴，就是白凈王所繼承的。他們的說法大致相同（別成和莊嚴，兩種不同的翻譯，只是尼俱一人）。

當時善賢妃想要立長壽為王，就勸說國王驅逐四個兒子出國。四個兒子到了雪山北面，自己建立城池居住，沒過幾年就發展成為強大的國家（《本行經》記載，他們前往靈山建立國家，城名叫迦毗羅衛（Kapilavastu），國王名叫別成，遠近的人都欽佩順服）。父王后悔，派使者去召回四個兒子，但他們辭謝不肯回來。父王三次嘆息說：『我的兒子釋迦（Śākya，此云能仁，《本行經》）到雪山邊住在直樹林中，所以名叫釋迦（Śākya，此云直林，《長阿含經》）』，靠近雪山北面的舍夷林（Śākya林）筑

【English Translation】 English version: King Xian Lao was unable to walk, so he was placed in a grass cage and hung on a tree to protect him from tigers and wolves. A hunter saw it and, thinking it was a white bird, shot and killed it. Blood dripped onto the ground, and later two sugarcane plants grew. After being exposed to the sun, they split open, and a boy and a girl were born from them. Disciples raised and protected them to repay the ministers. The people thought they were descendants of the king and asked a fortune teller to divine their future. The boy was named Shan Sheng, and he was called King Gancheng (Ikshvaku). The girl was named Shan Xian and was made the first queen. Because they were born from sugarcane exposed to the sun, they were also called Rizhong (Solar Race) (Bodhisattva's Deeds).

Commentary: When Gotama (瞿曇) is translated as Gancheng (甘蔗, sugarcane), it should be based on the 'Bodhisattva's Deeds Sutra'. The cause of the two sugarcane plants, when translated as mud, should refer to the blood and mud event in the 'Sutra of the Twelve Excursions'. From this, it can be known that in the Sanskrit of the sutras, it is called Gotama, while in Chinese, it is called Gancheng or mud. The Chinese and Sanskrit versions appear differently, but they actually have the same meaning.

King Gancheng's first queen, Shan Xian, gave birth to a son named Changshou (Long Life). The second queen gave birth to four sons, named Jুমmian (Torch Face), Jinse (Golden Color), Xiangzhong (Elephant Crowd), and Biecheng (Different Accomplishment) (Bodhisattva's Deeds).

Commentary: The 'Mahāsāṃghika-Vinaya' says that King Yumo's (郁摩王, Ikshvaku) fourth son, Nilou (尼樓, Nila), is called Niju (尼俱, Nikula) in the 'Bodhisattva's Deeds Sutra', which is translated as Biecheng. Lawyer You believes that King Yimo (懿摩王, Ikshvaku) is the ancestor of the Shakya (釋迦) clan, and his fourth son, Zhuangyan (莊嚴, Adornment), is the successor of King Baijing (白凈, Śuddhodana). Lawyer Nanshan believes that King Yimo is the tenth Chakravartin king, one hundred lifetimes away from the Bodhisattva. His fourth son, Zhuangyan, is the one King Baijing inherited from. Their statements are roughly the same (Biecheng and Zhuangyan are two different translations, but they refer to the same person, Nikula).

At that time, Queen Shan Xian wanted to establish Changshou as king, so she persuaded the king to expel the four sons from the country. The four sons went to the north of the Snow Mountains and established their own city to live in. Within a few years, they developed into a powerful country (The 'Deeds Sutra' records that they went to Lingshan (靈山, Vulture Peak) to establish a country, and the city was called Kapilavastu (迦毗羅衛), and the king was called Biecheng, who was admired and obeyed by people far and near). The father king regretted it and sent messengers to recall the four sons, but they declined and refused to return. The father king sighed three times and said, 'My son Shakya (釋迦, Śākya, which means 'Capable Sage' according to the 'Deeds Sutra') lives by the Snow Mountains in the Straight Tree Forest, so he is called Shakya (釋迦, Śākya, which means 'Straight Forest' according to the 'Dirgha Agama Sutra')'. They built near the Shayi (舍夷, Śākya) forest north of the Snow Mountains.

城營舍。因名舍夷國(五分律)。

述曰。舍夷者。林名也。既以名國。又以名氏。竊詳舍夷。恐翻為直。即前雪山直林之義。妙玄雲。舍夷是西方貴姓。此但約義。未見所出。

別成王子拘盧。拘盧子瞿拘盧(菩薩本行)。

懿摩王第四子莊嚴(即別成)懿摩百輪王最後王。名大善生(案四分律。懿師摩。次第百王。後有王。名大善生。南山釋迦譜云大善生。即如來七世祖也)自百輪王后。六世祖烏婆羅王。五世祖淚婆羅王。四世祖尼求羅王。三世祖尼浮羅王。二世祖師子頰王。一世父凈飯王。師子頰四子。一凈飯王(諸經或云白凈)有二子。長悉達太子。次難陀。二白飯王二子。長調達(諸經或云提婆達多)次阿難陀。三斛飯王二子。長摩訶男(或云俱利太子。五比丘之一)次阿那律(或云阿㝹樓馱)四甘露飯王二子。長婆沙。次跋提(五比丘之一長阿含經)。

劫初以來。嫡嫡相承。作轉輪王。近來二世。但作閻浮提王(大方便經○當知師子頰凈飯二世。獨王南洲。但鐵輪王耳)。

法王正統世系圖平等王(民主平等王。亦名剎帝利。子孫嫡承凡三十三世。為善思王)善思王(平等王至此三十三世。後有十族)波延迦王(善思王子第一族有五轉輪王)多羅業王(此第二族亦有五

【現代漢語翻譯】 現代漢語譯本：城營舍，因為這個原因，這個地方也被稱為舍夷國（根據《五分律》記載）。

述曰：舍夷，是一個樹林的名字。它既被用來命名國家，也被用來命名氏族。我仔細推敲，『舍夷』可能翻譯為『直』，就是之前雪山直林的含義。《妙玄》中說，舍夷是西方一個高貴的姓氏。這只是從意義上來說，沒有看到出處。

別成王子是拘盧，拘盧的兒子是瞿拘盧（根據《菩薩本行》記載）。

懿摩王第四個兒子是莊嚴（也就是別成），懿摩百輪王最後一位國王，名叫大善生（根據《四分律》記載，懿師摩之後，依次有一百位國王，之後有一位國王，名叫大善生。南山《釋迦譜》中說大善生，就是如來佛的七世祖）。從百輪王之後，六世祖是烏婆羅王，五世祖是淚婆羅王，四世祖是尼求羅王，三世祖是尼浮羅王，二世祖是師子頰王，一世父是凈飯王。師子頰有四個兒子：一是凈飯王（很多經典中也稱為白凈），有兩個兒子，長子是悉達太子，次子是難陀；二是白飯王，有兩個兒子，長子是調達（很多經典中也稱為提婆達多），次子是阿難陀；三是斛飯王，有兩個兒子，長子是摩訶男（也稱為俱利太子，是五比丘之一），次子是阿那律（也稱為阿㝹樓馱）；四是甘露飯王，有兩個兒子，長子是婆沙，次子是跋提（是五比丘之一，根據《長阿含經》記載）。

從劫初以來，都是嫡系相傳，成為轉輪王。但近兩世，只是做了閻浮提王（根據《大方便經》記載，師子頰和凈飯這兩世，只是統治南贍部洲，只是鐵輪王而已）。

法王正統世系圖：平等王（民主平等王，也稱為剎帝利，子孫嫡系相傳，共有三十三世，是善思王）善思王（平等王到此共有三十三世，之後有十個族）波延迦王（善思王的兒子，第一族有五位轉輪王）多羅業王（這第二族也有五位轉輪王）

【English Translation】 English version: The city was named 'Sākyas', hence the country was called 'Sākyas' (according to the Five-Part Vinaya).

Commentary: 'Sākyas' is the name of a forest. It was used to name both the country and the clan. Upon careful consideration, 'Sākyas' might be translated as 'straightforward', which is the meaning of the 'straight forest' in the previous Snow Mountains. Profound Meaning states that 'Sākyas' is a noble surname in the West. This is only in terms of meaning, and the source is not seen.

Prince of Bya-can was Kuru, and Kuru's son was Gho-kuru (according to Bodhisattva's Fundamental Conduct).

King Īkṣvāku's fourth son was Adornment (i.e., Bya-can). The last king of the Īkṣvāku Hundred-Wheel Kings was named Mahā-saṃmata (according to the Four-Part Vinaya, after Īkṣvāku, there were a succession of one hundred kings, after which there was a king named Mahā-saṃmata. The Nanshan Śākya Genealogy states that Mahā-saṃmata was the seventh ancestor of the Tathāgata). After the Hundred-Wheel King, the sixth ancestor was King Ubbara, the fifth ancestor was King Rucaka, the fourth ancestor was King Nikula, the third ancestor was King Nipula, the second ancestor was King Siṃhahanu, and the first ancestor was his father, King Śuddhodana. Siṃhahanu had four sons: first, King Śuddhodana (many sutras also call him White Rice), who had two sons, the eldest being Prince Siddhārtha and the younger being Nanda; second, King Śuklodana, who had two sons, the eldest being Devadatta and the younger being Ānanda; third, King Dronodana, who had two sons, the eldest being Mahānāman (also called Koliya Prince, one of the five bhikṣus) and the younger being Aniruddha; fourth, King Amṛtodana, who had two sons, the eldest being Bhāṣpa and the younger being Bhadrika (one of the five bhikṣus, according to the Longer Āgama Sutra).

Since the beginning of the kalpa, the lineage has been passed down through the direct line, becoming cakravartin kings. But in recent two generations, they have only been kings of Jambudvīpa (according to the Great Expedient Sutra, Siṃhahanu and Śuddhodana only ruled the southern continent of Jambudvīpa, and were only iron-wheel kings).

Genealogy of the Dharma King's Orthodox Lineage: King Samata (Democratic King Samata, also known as Kṣatriya, whose descendants passed down the lineage for a total of thirty-three generations, being King Sujata) King Sujata (from King Samata to this point, there were thirty-three generations, after which there were ten clans) King Payena (King Sujata's son, the first clan had five cakravartin kings) King Taraya (this second clan also had five cakravartin kings)

轉輪王)阿波葉王(此第三族有七轉輪王)犍陀利王(此第四族有八轉輪王)迦陵迦王(此第五族有九轉輪王)瞻婆王(此第六族有四轉輪王)拘羅婆王(此第七族有三十一轉輪王)般阇羅王(此第八族有三十二轉輪王)彌尸利王(此第九族有八萬四千轉輪王。最後一王名大茅草王。亦名王仙。所生之子即懿摩彌王)懿摩彌王(此第十族有百轉輪王。懿摩彌亦名甘蔗王。釋種以此王為本始。此王有二妃。第一妃生長子名長壽王。第二妃生四子。一名炬面王。二名金色王。三名象眾王。四名別成王。已上皆第二世)拘盧王(第三世)瞿拘盧王(第四世。展轉至最後百世名善生王)善生王(悉達太子七世祖也)烏婆羅王(六世祖)淚婆羅王(五世祖)尼求羅王(四世祖)尼浮羅王(三世祖)師子頰王(二世祖所生四王)凈飯王(生二子。一悉達。二難陀)白飯王(二子調達。阿難)斛飯王(二子。摩訶男。阿那律)甘露飯王(二子婆沙跋提。已上名四王。生八子也)。

述曰。樓炭稱懿摩百輪王。阿含四分。皆云最後王名大善生。言最後者。第一百也。南山指大善生為七世祖。此依長阿含。烏婆羅等六王至太子。為一百七世可也。而又云。去菩薩一百世者。當是脫去七字。自民主至善思。三十三世。正嫡相承。自波

【現代漢語翻譯】 現代漢語譯本 轉輪王)阿波葉王(此第三族有七轉輪王) 犍陀利王(此第四族有八轉輪王) 迦陵迦王(此第五族有九轉輪王) 瞻婆王(此第六族有四轉輪王) 拘羅婆王(此第七族有三十一轉輪王) 般阇羅王(此第八族有三十二轉輪王) 彌尸利王(此第九族有八萬四千轉輪王。最後一王名大茅草王，亦名王仙。所生之子即懿摩彌王) 懿摩彌王(此第十族有百轉輪王。懿摩彌亦名甘蔗王。釋種以此王為本始。此王有二妃。第一妃生長子名長壽王。第二妃生四子。一名炬面王。二名金色王。三名象眾王。四名別成王。已上皆第二世) 拘盧王(第三世) 瞿拘盧王(第四世。展轉至最後百世名善生王) 善生王(悉達太子七世祖也) 烏婆羅王(六世祖) 淚婆羅王(五世祖) 尼求羅王(四世祖) 尼浮羅王(三世祖) 師子頰王(二世祖所生四王) 凈飯王(生二子。一悉達，二難陀) 白飯王(二子調達，阿難) 斛飯王(二子。摩訶男，阿那律) 甘露飯王(二子婆沙跋提。已上名四王，生八子也)。

述曰：樓炭稱懿摩百輪王。《阿含經》四分，皆云最後王名大善生。言最後者，第一百也。南山指大善生為七世祖。此依《長阿含經》。烏婆羅等六王至太子，為一百七世可也。而又云：『去菩薩一百世者』，當是脫去七字。自民主至善思，三十三世，正嫡相承。自波

【English Translation】 English version Revolving Wheel King) Apo Ye Wang (This third clan has seven Revolving Wheel Kings) Jiantuo Li Wang (This fourth clan has eight Revolving Wheel Kings) Jialingjia Wang (This fifth clan has nine Revolving Wheel Kings) Zhanpo Wang (This sixth clan has four Revolving Wheel Kings) Juluo Po Wang (This seventh clan has thirty-one Revolving Wheel Kings) Banzha Luo Wang (This eighth clan has thirty-two Revolving Wheel Kings) Mi Shi Li Wang (This ninth clan has eighty-four thousand Revolving Wheel Kings. The last king is named Great Mao Cao Wang, also known as King Immortal. The son born to him is Yi Mo Mi Wang) Yi Mo Mi Wang (This tenth clan has one hundred Revolving Wheel Kings. Yi Mo Mi is also known as Ganzhe Wang. The Shakya clan takes this king as their origin. This king had two consorts. The first consort gave birth to the eldest son named Changshou Wang. The second consort gave birth to four sons: first, Jumia Wang; second, Jinse Wang; third, Xiangzhong Wang; fourth, Biecheng Wang. All the above are the second generation) Julu Wang (third generation) Qu Julu Wang (fourth generation. Progressing to the last hundredth generation, named Shansheng Wang) Shansheng Wang (the seventh ancestor of Siddhartha Prince) Upala Wang (sixth ancestor) Lei Pala Wang (fifth ancestor) Niqiu Luo Wang (fourth ancestor) Nifu Luo Wang (third ancestor) Shizi Jia Wang (second ancestor, who gave birth to four kings) Jingfan Wang (father of two sons: one Siddhartha, two Nanda) Baifan Wang (father of two sons: Tiaoda, Ananda) Hufan Wang (father of two sons: Mahaman, Anaritsu) Ganlu Fan Wang (father of two sons: Posha Bati. The above are the four kings, who gave birth to eight sons).

Commentary: Lou Tan calls Yi Mo one hundred Revolving Wheel Kings. The four parts of the 'Agama Sutra' all say that the last king was named Great Shansheng. 'Last' means the hundredth. Nanshan points to Great Shansheng as the seventh ancestor. This is based on the 'Dirgha Agama Sutra'. The six kings from Upala to the prince can be considered one hundred and seven generations. Furthermore, it says: 'One hundred generations away from the Bodhisattva', it should be that the seven characters are missing. From Minzhu to Shansi, thirty-three generations, the direct line of succession. From Bo

延迦十族已降。或嫡庶互立。或兄弟迭興。分為十類。必有親疏始終之義存焉。然受天明命。統王四洲。其所以得君道者。莫不同也。十族總之。凡八萬四千二百十一王。並前民主三十三王。及六世祖王。至太子身。共八萬四千二百五十王也。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二

宋景定四明東湖沙門志磐撰

教主釋迦牟尼佛本紀第一之二

下兜率

序曰。四明法師之言云。如來昔于大通之時。覆講法華。與無邊眾生作一乘之因矣。以由中間退大樂五塵。如來大悲恐其墮苦。於是更以小乘。而為救拔。或用衍三而為導引。如此大小種種成熟。堪於今世悟入佛乘。是故如來為此一事出現於世。然其機發復少差殊。故於一代而分五時。有機堪能直入于實者(有機但能迂入于實者。雖此二類。熟在一時)嚴於華頓談別圓被二種機者。此機從始即見勝相。若其中間習小深者。雖於今世入一佛乘。而於小先熟。故為此機示現劣身。初說三藏諸味調熟。來至法華方開佛慧。此機於始唯見劣身。故天臺師曰。小機則示三藏佛身說法。大機應以舍那佛身說法。是故降神母胎。即示兩相故。然華嚴頓后。方施小化。譬如窮子急追不至徐語方來。前頓后漸其義已成。今

【現代漢語翻譯】 現代漢語譯本： 延迦（Yanjia）十族已經歸降。有時由嫡子和庶子互相擁立，有時由兄弟輪流興起，分為十類。其中必然存在親疏遠近和先後順序的道義。然而他們都秉承天命，統治四洲。他們能夠獲得君主地位的原因，都是一樣的。這十族總共有八萬四千二百一十一位國王，加上之前的民主選舉產生的三十三位國王，以及六世祖王，直到太子自身，總共有八萬四千二百五十位國王。

《佛祖統紀》卷第二

宋朝景定年間四明東湖沙門志磐撰寫

教主釋迦牟尼佛本紀第一之二

下兜率（Tushita Heaven）

序言說：四明法師說，如來過去在大通如來之時，重新講解《法華經》，與無邊眾生結下了一乘佛法的因緣。由於中間退轉，貪戀五欲之樂，如來大慈大悲，恐怕他們墮入苦海，於是用小乘佛法來救拔他們，或者用三乘佛法來引導他們。這樣，大小乘種種根機逐漸成熟，堪於今世悟入佛乘。所以如來爲了這一大事因緣而出現於世。然而眾生的根機發動的時機又略有差別，所以在釋迦牟尼佛一代教化中，分為五個時期。有些根機堪能直接進入實相（有些根機只能迂迴進入實相，雖然這兩類根機，成熟的時間都在一時）。對於那些適合華嚴頓教、方等彈呵、般若分別、法華圓融這兩種根機的眾生來說，這種根機從一開始就能見到殊勝的佛相。如果其中間學習小乘很深的人，即使在今世進入一佛乘，也是先從小乘成熟。所以爲了這種根機示現低劣的身相，最初宣說三藏教法，用各種滋味調伏成熟他們，等到《法華經》時才開顯佛的智慧。這種根機從一開始只能見到低劣的身相。所以天臺宗的祖師說，對於小乘根機的眾生，就示現三藏佛身說法；對於大乘根機的眾生，就應以盧舍那佛身說法。所以降生到母親的胎中，就示現了兩種身相。然而在《華嚴經》的頓教之後，才施行小乘的教化，譬如對待走失的窮子，急著追趕反而追不上，慢慢地勸說才能讓他回來。先頓后漸的意義已經成立。現在

【English Translation】 English version: The ten tribes of Yanjia have already surrendered. Sometimes the嫡 (dí, the son of the first wife) and 庶 (shù, the son of a concubine) mutually establish each other, and sometimes brothers rise up in turn, divided into ten categories. There must be a sense of closeness, distance, and order of priority among them. However, they all receive the mandate of heaven and rule the four continents. The reason why they can attain the position of a ruler is the same. In total, these ten tribes have 84,211 kings, plus the previous 33 kings elected by democracy, and the six ancestral kings, up to the crown prince himself, totaling 84,250 kings.

Chronicles of the Buddhist Patriarchs, Volume 2

Compiled by Shramana Zhipan of Donghu, Siming during the Jingding era of the Song Dynasty

The Fundamental Chronicle of the Teaching Master Shakyamuni Buddha, Part 1 of 2

Descending from Tushita (Tushita Heaven)

The preface says: The Dharma Master of Siming said, 'In the past, when the Tathagata was the Great Universal Wisdom Buddha, he re-explained the 'Lotus Sutra' and created the cause of the One Vehicle Dharma for countless sentient beings. Because of the intermediate regression, indulging in the pleasures of the five desires, the Tathagata, with great compassion, feared that they would fall into suffering, so he used the Small Vehicle Dharma to save them, or used the Three Vehicles Dharma to guide them. In this way, the various capacities of the Great and Small Vehicles gradually matured, making them capable of realizing the Buddha Vehicle in this life. Therefore, the Tathagata appeared in the world for this one great cause and condition. However, the timing of the awakening of sentient beings' capacities is slightly different, so in Shakyamuni Buddha's one lifetime of teaching, it is divided into five periods. Some capacities are capable of directly entering reality (some capacities can only enter reality circuitously, although these two types of capacities mature at the same time). For those beings who are suitable for the sudden teaching of the Avatamsaka, the rebuke of the Vaipulya, the distinction of the Prajna, and the perfect integration of the Lotus, this capacity can see the excellent Buddha form from the beginning. If those who have deeply studied the Small Vehicle in the middle, even if they enter the One Buddha Vehicle in this life, they will first mature from the Small Vehicle. Therefore, for this capacity, a inferior body is manifested, and the Tripitaka teachings are first preached, using various flavors to tame and mature them, and then the wisdom of the Buddha is revealed in the Lotus Sutra. This capacity can only see the inferior body from the beginning. Therefore, the patriarch of the Tiantai school said that for beings of the Small Vehicle capacity, the Buddha body of the Tripitaka is manifested to preach the Dharma; for beings of the Great Vehicle capacity, the body of Vairocana Buddha should be used to preach the Dharma. Therefore, when descending into the mother's womb, two forms are manifested. However, after the sudden teaching of the Avatamsaka Sutra, the teachings of the Small Vehicle are then implemented, just like treating a lost poor son, chasing him urgently will not catch him, but persuading him slowly will bring him back. The meaning of sudden first and gradual later has already been established. Now'

那忽云降神母胎即示兩相。須知諸文所論。初頓后漸。蓋是化緣施設之語。今此所說大小雙應。終歸一乘。方盡鑒機始末之事。如方便品。思無大機。念欲息化。諸佛勸諭。方施小乘。次文卻云無量劫來。贊涅槃法。生死永盡。我常是說。是故思機。然後施小。此等之說。皆是儀式。不可據此以難今文預鑒群機。原始要終。度物之意也(並別行記)今觀二聖師所論。則知如來出興。只一八相。自大機而觀之。則始終無改。無非華嚴。自小機而觀之。則游化鹿苑。諸教次第。謂之舍那謂之釋迦。一體而兩名。由機有不同耳。然則大小二始。頓漸兩說。五時施化。一乘會歸。是皆如來。隨順機宜。善巧方便。令入佛慧之道。今故得以述之。

菩薩從兜率天。將降神時。有十佛剎微塵數菩薩。皆與菩薩。同願同行。乃至普賢神通行愿。悉皆同等。又以神通。普現兜率天宮。一一宮中。悉現十方一切世界閻浮提內受生影像(華嚴經○大機所見下兜率相)。

托母胎

序曰。如來降神母胎。雙垂兩應。大機則見乘旃檀樓閣。小機則見乘六牙白象。大小在機。而於如來應本。未始有動。此托胎之相也。

菩薩。已從此沒。生於人間凈飯王家。乘旃檀樓閣。處摩耶夫人胎(華嚴經)從兜率下。法身眷屬。如

【現代漢語翻譯】 現代漢語譯本：忽然，如來降臨神母摩耶夫人（Māyā）的胎中，就示現了兩種不同的景象。須知所有經文所論述的，最初是頓悟，然後是漸悟，這都是佛陀爲了教化眾生而施設的方便之語。現在這裡所說的大小二機同時相應，最終都歸於一乘佛法，才算完全瞭解佛陀鑑別根機的始終。例如《方便品》中說，佛陀認為沒有大乘根機的眾生，想要停止教化，諸佛勸諭后，才施以小乘佛法。後面的經文卻說，無量劫以來，佛陀都在讚歎涅槃之法，生死永遠止息，我一直都在說這個。因此是先觀察根機，然後才施以小乘。這些說法，都是一種儀式，不能以此來反駁本文所說的佛陀預先鑑別眾生的根機，從開始到最終，都是爲了度化眾生的意思（並見《別行記》）。現在觀察兩位聖師的論述，就知道如來出世，只有八相成道這一件事。從大乘根機的眾生來看，則始終沒有改變，無非都是《華嚴經》所說的境界。從小乘根機的眾生來看，則是在鹿野苑游化，宣說各種教法次第。稱之為毗盧遮那佛（Vairocana），稱之為釋迦牟尼佛（Śākyamuni），其實是一個本體而兩個名稱，只是因為眾生的根機不同罷了。既然如此，大小二始，頓漸兩說，五時施化，一乘會歸，這些都是如來隨順眾生的根機，善巧方便，令眾生進入佛的智慧之道。現在所以要敘述這些。

菩薩從兜率天（Tuṣita Heaven）將要降生時，有十佛剎微塵數那麼多的菩薩，都與這位菩薩，同願同行，乃至普賢菩薩（Samantabhadra）的神通行愿，都完全相同。又以神通，普遍顯現在兜率天宮，每一個宮中，都顯現十方一切世界閻浮提（Jambudvīpa）內受生的影像（《華嚴經》，大乘根機所見下兜率相）。

托母胎

序言說，如來降神母胎，同時垂示兩種應化之相。大乘根機的眾生，則見到如來乘坐旃檀樓閣（Sandalwood Pavilion）；小乘根機的眾生，則見到如來乘坐六牙白象。大小之別在于眾生的根機，而對於如來的應化之本，從來沒有改變。這就是托胎之相。

菩薩，已經從兜率天沒，降生到人間凈飯王（Śuddhodana）家，乘坐旃檀樓閣，處於摩耶夫人胎中（《華嚴經》）。從兜率天下來，法身眷屬，如...

【English Translation】 English version: Suddenly, when the Tathagata descended into the womb of his divine mother, Māyā, he manifested two different appearances. It should be understood that all the texts discuss initial sudden enlightenment followed by gradual enlightenment; these are expedient teachings established by the Buddha to educate sentient beings. What is being said here is that the two capacities, great and small, correspond simultaneously, and ultimately all return to the One Vehicle (Ekayana), which is the complete understanding of the Buddha's discernment of capacities from beginning to end. For example, in the 'Expedient Means' chapter, it says that the Buddha, thinking there were no beings with the capacity for the Great Vehicle, wanted to cease teaching, but after the Buddhas' exhortations, he then taught the Small Vehicle. Later texts say that for countless kalpas, the Buddha has been praising the Dharma of Nirvana, where birth and death are eternally extinguished, and that he has always been saying this. Therefore, he first observes the capacities and then teaches the Small Vehicle. These statements are all a kind of ritual, and cannot be used to refute the present text's assertion that the Buddha pre-discerns the capacities of beings, from beginning to end, with the intention of liberating them (as noted in the 'Separate Treatise'). Now, observing the discourses of the two holy teachers, we know that the Tathagata's appearance is only the one event of the Eightfold Path. From the perspective of beings with the capacity for the Great Vehicle, there is no change from beginning to end; it is all the realm described in the Avatamsaka Sutra. From the perspective of beings with the capacity for the Small Vehicle, it is the wandering and teaching in the Deer Park, expounding the sequential teachings. He is called Vairocana, and he is called Śākyamuni, but it is actually one entity with two names, simply because the capacities of beings are different. Therefore, the two beginnings, great and small, the two teachings of sudden and gradual, the five periods of teaching, and the convergence to the One Vehicle, are all the Tathagata's skillful and expedient means in accordance with the capacities of beings, enabling them to enter the path of the Buddha's wisdom. That is why I am now able to describe these things.

When the Bodhisattva was about to descend from the Tuṣita Heaven, there were as many Bodhisattvas as dust motes in ten Buddha-lands, all of whom shared the same vows and practices as the Bodhisattva, even to the point that Samantabhadra Bodhisattva's vows of spiritual powers and practices were completely identical. Moreover, through spiritual powers, they universally manifested in the Tuṣita Heaven Palace, and in each palace, they manifested the images of births within Jambudvīpa in all the worlds of the ten directions (Avatamsaka Sutra, the appearance of descending from Tuṣita as seen by those with the capacity for the Great Vehicle).

Entering the Womb

The preface says that when the Tathagata descended into the womb of his divine mother, he simultaneously displayed two corresponding manifestations. Beings with the capacity for the Great Vehicle saw the Tathagata riding a Sandalwood Pavilion; beings with the capacity for the Small Vehicle saw the Tathagata riding a six-tusked white elephant. The difference lies in the capacities of beings, but the fundamental nature of the Tathagata's manifestation never changes. This is the appearance of entering the womb.

The Bodhisattva, having departed from the Tuṣita Heaven, was born into the family of King Śuddhodana in the human realm, riding a Sandalwood Pavilion, and residing in the womb of Queen Māyā (Avatamsaka Sutra). Descending from the Tuṣita Heaven, with his Dharma-body retinue, like...

陰雲籠月。共降母胎。胎若虛空。常宣妙法(妙玄○大機所見托胎相)。

住胎宮

序曰。華嚴云。如來住胎現大宮殿。示現住兜率。乃至般涅槃。或見在兜率。乃至或見入涅槃。此則于住胎一相之中備見八相。此荊溪所謂一一相中皆八相故也。

菩薩于母胎中現大宮殿種種嚴飾。而令母身安隱無患。住母胎已。心恒正念。示現在兜率天。初生為童子處王宮。出家苦行成道轉法輪般涅槃。或有見佛種種說法。或見在兜率天或見來處母胎。或見初生。或見出家。或見成道。或見轉法輪。或見入涅槃(華嚴經○荊溪云皆言或者一一相中皆八相故○大機所見住胎相)。

示降生

序曰。托胎降生。皆所以示同於人法耳。至於出入右脅周行七步。俾大小兩機所見各殊者。斯示現降生之相也。

夫人攀金園樹枝而生菩薩。諸天王眾。各持香水。共以洗沐(華嚴經)初生之時。於十方面各行七步(涅槃經○大機所見降生相)。

出父家

序曰。華嚴云。最後身菩薩。欲令著家眾生舍離家法。為現自在不屬他故。宣揚出家功德勝故。此示現出家之意有在於是也。

又見出家詣道場。成等正覺。坐師子座(華嚴經大機所見出家相)。

成佛道

序曰。華嚴云道場

【現代漢語翻譯】 現代漢語譯本 陰雲籠罩月亮。共同降臨到母親的子宮。子宮如同虛空一般。菩薩常宣講微妙的佛法(妙玄○大機所見托胎相)。

住胎宮

序言：華嚴經說，如來住在胎中，顯現大宮殿，示現在兜率天，乃至示現般涅槃。或者有人看見如來在兜率天，乃至有人看見如來入涅槃。這就在住胎這一相中，完備地顯現了佛的八相成道。這就是荊溪大師所說的，每一相中都包含八相的緣故。

菩薩在母親的子宮中顯現大宮殿，用種種寶物莊嚴修飾，使母親的身體安穩沒有憂患。住在母親的子宮后，菩薩的心中恒常保持正念。示現在兜率天，最初降生時成為童子，住在王宮中，後來出家苦行，最終成就佛道，開始轉法輪，最後示現般涅槃。或者有人看見佛在種種場合說法，或者有人看見佛在兜率天，或者有人看見佛從兜率天來到人間進入母親的子宮，或者有人看見佛最初降生，或者有人看見佛出家，或者有人看見佛成就佛道，或者有人看見佛轉法輪，或者有人看見佛入涅槃(華嚴經○荊溪大師說，經文中都用了『或者』，是因為每一相中都包含八相的緣故○大機所見住胎相)。

示現降生

序言：托胎和降生，都是爲了顯示佛與常人相同。至於從母親的右脅出生，並在出生後向四方各行走七步，使得小乘和大乘根器的眾生所見到的景象各不相同，這就是佛示現降生的相。

夫人攀著金園的樹枝而生下菩薩。諸天王各自拿著香水，共同為菩薩洗浴(華嚴經)。菩薩初生的時候，向十個方向各自走了七步(涅槃經○大機所見降生相)。

離開父家

序言：華嚴經說，作為最後之身的菩薩，爲了讓執著於世俗家庭的眾生捨棄家庭的束縛，所以示現自在，不被其他事物所束縛。爲了宣揚出家的功德殊勝，所以示現出家的意義就在於此。

又有人看見菩薩出家前往道場，成就無上正等正覺，坐在師子座上(華嚴經○大機所見出家相)。

成就佛道

序言：華嚴經說，道場

【English Translation】 English version Overcast clouds shroud the moon. Together they descend into the mother's womb. The womb is like empty space. (The Bodhisattva) constantly proclaims the wonderful Dharma (Miao Xuan○The aspect of entering the womb as seen by Da Ji).

Dwelling in the Womb Palace

Preface: The Avatamsaka Sutra says, 'The Tathagata dwells in the womb, manifesting great palaces, appearing in the Tushita Heaven, and even manifesting Parinirvana. Some see the Buddha in the Tushita Heaven, and some see the Buddha entering Nirvana.' Thus, within the single aspect of dwelling in the womb, all eight aspects of Buddhahood are fully seen. This is what Jingxi means when he says that each aspect contains all eight aspects.

The Bodhisattva manifests great palaces within the mother's womb, adorned with various ornaments, bringing peace and comfort to the mother's body without any suffering. After dwelling in the mother's womb, the Bodhisattva's mind is constantly filled with right mindfulness. He manifests in the Tushita Heaven, and at the time of his initial birth, he becomes a child dwelling in the royal palace. Later, he renounces the household life, practices asceticism, ultimately attains Buddhahood, begins to turn the wheel of Dharma, and finally manifests Parinirvana. Some see the Buddha teaching the Dharma in various settings, some see the Buddha in the Tushita Heaven, some see the Buddha coming from the Tushita Heaven into the mother's womb, some see the Buddha's initial birth, some see the Buddha's renunciation, some see the Buddha's attainment of Buddhahood, some see the Buddha turning the wheel of Dharma, and some see the Buddha entering Nirvana (Avatamsaka Sutra○Master Jingxi says that the use of 'some' indicates that each aspect contains all eight aspects○The aspect of dwelling in the womb as seen by Da Ji).

Manifesting Birth

Preface: Entering the womb and being born are all to show that the Buddha is the same as ordinary people. As for being born from the mother's right side and walking seven steps in each of the four directions after birth, causing the sights seen by beings of small and great capacities to be different, this is the aspect of the Buddha manifesting birth.

The lady grasps the branch of a golden garden tree and gives birth to the Bodhisattva. The kings of the heavens each hold fragrant water and together bathe the Bodhisattva (Avatamsaka Sutra). At the time of his initial birth, the Bodhisattva walks seven steps in each of the ten directions (Nirvana Sutra○The aspect of birth as seen by Da Ji).

Leaving the Father's House

Preface: The Avatamsaka Sutra says, 'As the last body, the Bodhisattva wishes to cause beings attached to worldly families to abandon the bonds of family, so he manifests freedom, not being bound by other things. To proclaim the surpassing merits of renunciation, the meaning of manifesting renunciation lies in this.'

Some also see the Bodhisattva leaving home and going to the Bodhimanda (道場), attaining Anuttara-Samyak-Sambodhi (等正覺), and sitting on the lion throne (Avatamsaka Sutra○The aspect of renunciation as seen by Da Ji).

Attaining Buddhahood

Preface: The Avatamsaka Sutra says, 'Bodhimanda'

始成者。且約大始而言。既非本門實成則今此正是跡中之跡耳。

菩薩于菩提道場始成正覺(華嚴經)菩薩言。吾三十成道。號為釋迦牟尼。于寂滅道場。坐金剛華王座說法(梵網經○寶藏經無相三昧經並云三十成道)既成道已。梵天勸請惟愿如來。當爲眾生廣開甘露說無上法(涅槃經○大機所見成道相)。

或見菩薩住兜率天入胎出胎成道降魔轉法輪入涅槃(華嚴。新譯此大乘有降魔今合在成道中)。

述曰。自昔依起信論。列大乘八相。存住胎而沒降魔。依四教義。列小乘八相。存降魔而沒住胎。今之所述。正稟二文。以為綱骨。自下兜率至成道降魔。皆先大后小。以列其相。而於轉法輪中。則有五時頓漸之義。則大小二機。又蘊乎中矣。妙宗之言曰。佛應三土且說同居。化有始終須彰八相。大機所見八相難思。若應小機八種皆劣。此之謂也。

下兜率

菩薩功行滿足。位登一生補處。生兜率天。名曰聖善。為諸天主說補處行。期運將至。當下作佛。即觀五事。觀諸眾生。皆是我發心已來所成熟者。堪受妙法。觀此大千界。閻浮提迦毗羅國。最為處中(此云黃色。言立德尚黃居中也)觀釋迦第一甘蔗聖王之後觀白凈王夫妻真正堪為父母(白凈。或云凈飯。梵云首圖馱那。本行經云

【現代漢語翻譯】 現代漢語譯本： 『始成者』，且就大的開始而言。既然不是本門真實的成就，那麼現在這正是跡中的跡象罷了。

菩薩在菩提道場開始成就正覺（《華嚴經》）。菩薩說：『我三十歲成道，號為釋迦牟尼（Sakyamuni）。在寂滅道場，坐在金剛華王座上說法』（《梵網經》、《寶藏經》、《無相三昧經》都說三十歲成道）。成道之後，梵天（Brahma）勸請說：『惟愿如來，應當為眾生廣開甘露，說無上法』（《涅槃經》記載了大機所見的成道景象）。

或者見到菩薩住在兜率天（Tusita Heaven），入胎、出胎、成道、降魔、轉法輪、入涅槃（《華嚴經》。新譯的大乘經典有降魔，現在合併在成道中）。

述曰：從前依據《起信論》，列出大乘八相，保留了住胎而沒有降魔。依據《四教義》，列出小乘八相，保留了降魔而沒有住胎。現在所敘述的，正是稟承這兩部經文，作為綱領。從下兜率天到成道降魔，都是先大乘后小乘，以此來排列這些相狀。而在轉法輪中，則有五時頓漸的意義，那麼大小二乘的根機，又蘊含在其中了。妙宗大師說：『佛應化於三土，且說同居；教化有始終，必須彰顯八相。大乘根機所見的八相難以思議，如果應化于小乘根機，八種相狀都顯得低劣。』說的就是這個意思。

下兜率天

菩薩功行圓滿，位列一生補處（即將成佛的菩薩），生於兜率天，名叫聖善（Santasubha），為諸天主宣說補處之行。時機將到，將要下生作佛，於是觀察五件事：觀察諸眾生，都是我發心以來所成熟的，堪能接受妙法；觀察此大千世界，閻浮提（Jambudvipa）的迦毗羅國（Kapilavastu），最為適中（迦毗羅，意為黃色，說明立德崇尚黃色，居於中央）；觀察釋迦（Sakya）第一甘蔗聖王的後代；觀察白凈王（Suddhodana）夫妻真正堪為父母（白凈，或稱凈飯王，梵文為首圖馱那（Śuddhodana），《本行經》說

【English Translation】 English version: 'The one who initially attains'. This refers to the great beginning. Since it is not a real attainment within this school, it is merely a trace within a trace.

The Bodhisattva initially attains perfect enlightenment at the Bodhi tree (Bodhi tree) (Avatamsaka Sutra). The Bodhisattva said, 'I attained enlightenment at the age of thirty, and I am called Sakyamuni (Sakyamuni).' In the place of tranquil extinction, I sit on the Vajra Flower King seat and preach the Dharma (Brahma Net Sutra, Ratnakuta Sutra, Anxiang Sanmei Sutra all say that enlightenment was attained at thirty). After attaining enlightenment, Brahma (Brahma) entreated, 'May the Tathagata (Tathagata), for the sake of sentient beings, widely open the nectar and preach the unsurpassed Dharma' (Nirvana Sutra records the appearance of enlightenment as seen by the great opportunity).

Or seeing the Bodhisattva dwelling in the Tushita Heaven (Tusita Heaven), entering the womb, emerging from the womb, attaining enlightenment, subduing Mara (Mara), turning the wheel of Dharma, entering Nirvana (Avatamsaka Sutra. The newly translated Mahayana scriptures have the subduing of Mara, which is now combined into the attainment of enlightenment).

Commentary: In the past, based on the Awakening of Faith in the Mahayana, eight aspects of the Mahayana were listed, retaining dwelling in the womb but omitting the subduing of Mara. Based on the Four Teachings, eight aspects of the Hinayana were listed, retaining the subduing of Mara but omitting dwelling in the womb. What is now being described is precisely based on these two texts as the framework. From descending from Tushita Heaven to attaining enlightenment and subduing Mara, the Mahayana is presented first, followed by the Hinayana, to list these aspects. And within the turning of the wheel of Dharma, there is the meaning of gradual and sudden teachings of the five periods, so the capacities of the two vehicles, Mahayana and Hinayana, are contained within it. Miaozong said, 'The Buddha responds to the three lands and speaks of dwelling together; the teaching has a beginning and an end, and the eight aspects must be manifested. The eight aspects seen by the great opportunity are difficult to fathom; if responding to the Hinayana capacity, all eight aspects appear inferior.' This is what it means.

Descending from Tushita Heaven

The Bodhisattva's merits and practices are complete, and he is ranked as a 'one-life-remaining' Bodhisattva (a Bodhisattva who will become a Buddha in his next life), born in Tushita Heaven, named Santasubha (Santasubha), preaching the practice of a 'one-life-remaining' Bodhisattva to the lords of the heavens. When the time is near, he will descend to become a Buddha, so he observes five things: observing all sentient beings, all of whom have been matured by me since I first aroused my aspiration, capable of receiving the wonderful Dharma; observing this great thousand world, Jambudvipa (Jambudvipa), the country of Kapilavastu (Kapilavastu), is the most suitable (Kapilavastu, meaning yellow, indicating that establishing virtue values yellow and resides in the center); observing the descendants of the first sugarcane king of the Sakya (Sakya) clan; observing King Suddhodana (Suddhodana) and his wife as truly worthy to be parents (Suddhodana, also called Pure Rice King, Sanskrit is Śuddhodana (Śuddhodana), the Benxing Sutra says

。謂財德純備。然諸經未見白凈凈飯其義何謂)觀摩耶夫人懷抱太子。滿足十月。生七日已。其母命終。作此觀已告諸天子。我應下生白凈王家。棄輪王位出家學道成一切種智。轉大法輪廣利天人。汝等是時亦當同會。諸天子聞各心念言。菩薩不久當成正覺(因果經○小機所見下兜率相)。

托母胎

時菩薩乘六牙白象發兜率宮(按普耀經云。沸宿應下。化為白象。瑞應經云。化乘六牙白象。貫日之精○沸宿即鬼宿也)放大光明普照十方。以四月八日明星出時降神母胎(向曉盛明。故曰明星。即鬼宿也)時摩耶夫人眠寤之際。見六牙白象騰空而來。從右脅入(按普耀經云所以處右者所行不左也)覺已白王為說瑞相。王召婆羅門佔之。曰今此夫人胎中之子。必是正覺之瑞。若不出家當為輪王。夫人日更修行六波羅蜜。天獻飲食。不樂人間之味。時兜率天眾念言。菩薩已生凈飯王宮。我等亦當下生人間。得先聽法。於是諸天下生。數至九十九億。又他化自在天。下至四天王。上至色界天。與其眷屬。亦皆下生。不可稱計(因果經)有一天子。名曰速往至諸地獄。大聲唱言。菩薩從兜率天。下住母胎。汝輩速發誓愿。求生人間。地獄眾生聞此聲已。各各相睹。復見光明舍地獄身。即生人中。所有大千世界。往昔

【現代漢語翻譯】 現代漢語譯本：所謂財德純備。（然而在各種經典中沒有見到關於白凈王和凈飯王的說法，這是什麼意思呢？）觀想摩耶夫人懷抱太子，滿足十個月，出生七天後，他的母親就去世了。在完成這種觀想后，（菩薩）告訴諸位天子：『我應當下生到白凈王（Śuddhodana）家，放棄輪王之位，出家學道，成就一切種智（sarvajñāna），轉大法輪，廣泛利益天人和阿修羅。你們到時也應當一同參與盛會。』諸位天子聽聞后各自心想：『菩薩不久將成就正覺（samyak-saṃbuddha）。』（出自《因果經》，小機所見下兜率天（Tuṣita）之景象）。 托母胎 當時，菩薩（Bodhisattva）乘坐六牙白象，從兜率宮（Tuṣita）出發（按照《普耀經》所說，沸宿（Revatī，星名）應當下生，化為白象。《瑞應經》說，化為乘坐六牙白象，是貫日之精。沸宿即鬼宿），放出大光明普照十方。在四月八日明星出現之時，降生到母親的胎中（向曉盛明，所以說是明星，即鬼宿）。當時摩耶夫人（Māyādevī）在睡眠醒來之際，看見六牙白象騰空而來，從右脅進入（按照《普耀經》所說，之所以從右脅進入，是因為所行不左）。醒來后告訴國王（Śuddhodana）併爲他說了這些吉祥的徵兆。國王召來婆羅門占卜，婆羅門說：『現在這位夫人的胎中之子，必定是正覺的瑞相。如果不出家，將來會成為轉輪王（cakravartin）。』夫人每天更加修行六波羅蜜（ṣaṭ pāramitā），天人獻上飲食，不喜愛人間食物的味道。當時兜率天的天眾心想：『菩薩已經出生在凈飯王（Śuddhodana）宮，我們也應當下生到人間，以便先聽到佛法。』於是諸位天人下生，數量達到九十九億。又有他化自在天（Paranirmita-vaśavartin），下至四天王（Caturmahārājakāyikas），上至**天，和他們的眷屬，也都下生，數量不可稱計（出自《因果經》）。有一天子，名叫速往，到達諸地獄，大聲唱言：『菩薩從兜率天，下生到母胎。你們趕快發誓愿，求生人間。』地獄眾生聽到這個聲音后，各自相看，又見到光明，捨棄地獄之身，立即生到人間。所有大千世界，往昔

【English Translation】 English version: It is said that wealth and virtue are purely complete. (However, the meaning of 'Bai Jing' (White Pure) King and 'Jing Fan' (Pure Rice) King is not seen in various scriptures, what does it mean?) Contemplate Māyādevī holding the prince, completing ten months, and after seven days of birth, his mother passed away. After completing this contemplation, (the Bodhisattva) told the devas: 'I should descend to the house of Bai Jing (Śuddhodana) King, abandon the position of a wheel-turning king, leave home to study the Way, achieve all-knowing wisdom (sarvajñāna), turn the great Dharma wheel, and widely benefit devas and humans. You should also participate in the grand gathering at that time.' The devas each thought in their hearts after hearing this: 'The Bodhisattva will soon achieve perfect enlightenment (samyak-saṃbuddha).' (From the Cause and Effect Sutra, the scene of the lower Tuṣita heaven (Tuṣita) seen by a small machine). Entering the Mother's Womb At that time, the Bodhisattva (Bodhisattva), riding a six-tusked white elephant, departed from Tuṣita Palace (Tuṣita) (according to the Puyao Sutra, Revatī (Revatī, a star name) should descend and transform into a white elephant. The Ruiying Sutra says that transforming into riding a six-tusked white elephant is the essence of penetrating the sun. Revatī is also known as the Ghost Star), emitting great light that illuminated all directions. On the eighth day of the fourth month, when the morning star appeared, he descended into his mother's womb (the morning is bright, so it is called the morning star, which is the Ghost Star). At that time, Māyādevī (Māyādevī), between sleeping and waking, saw a six-tusked white elephant soaring through the air and entering from her right side (according to the Puyao Sutra, the reason for entering from the right side is that what is done is not left). After waking up, she told the king (Śuddhodana) and explained these auspicious signs to him. The king summoned the Brahmins to divine, and the Brahmins said: 'The child in this lady's womb is certainly an auspicious sign of perfect enlightenment. If he does not leave home, he will become a wheel-turning king (cakravartin) in the future.' The lady practiced the six perfections (ṣaṭ pāramitā) more diligently every day, and the devas offered food, disliking the taste of human food. At that time, the devas of Tuṣita thought: 'The Bodhisattva has already been born in the palace of King Śuddhodana (Śuddhodana), we should also descend to the human world so that we can hear the Dharma first.' Therefore, the devas descended, numbering ninety-nine billion. Furthermore, the Paranirmita-vaśavartin devas (Paranirmita-vaśavartin), down to the Four Heavenly Kings (Caturmahārājakāyikas), and up to the ** heaven, and their retinues, also descended, in countless numbers (from the Cause and Effect Sutra). One day, a deva named Su Wang (Quick Arrival) reached the various hells and proclaimed loudly: 'The Bodhisattva has descended from Tuṣita heaven and entered his mother's womb. You should quickly make vows to seek rebirth in the human world.' The beings in hell, upon hearing this voice, looked at each other and saw light, abandoning their hellish bodies and immediately being born into the human world. All the great thousand worlds, in the past

已來種善根者。皆來於此迦毗羅城。四面託生(佛本行經○小機所見托胎相)。

菩薩在母胎。行住坐臥無所妨礙。晨朝為色界諸天說法。日中為欲界天。晡時為諸鬼神。于夜三時。亦復如是。成熟眾生(因果經○此經既云行住坐臥一日六時為諸天鬼神說法即小乘住胎之文)護明菩薩。謂天人金團曰。往昔補處菩薩託生之家。須具六十種功德。三代清凈。汝下閻浮為我觀察(云云護明即聖善)。

周　昭王元年(己丑)

(周之先。后稷名棄。好耕農。帝堯舉為農師。舜時封于邰。號后稷。別姓姬氏。后四世亶父。遷居周原。子季歷。在殷為雍州伯。以在西故。稱西伯。季歷子昌。繼父為西伯。殷紂失道。西伯受命稱王。號曰周。昌子發。舉兵滅紂。即天子位。號武王追尊西伯為文王。武王子誦為成王。成王子釗為康王。康王子瑕。為昭王。昭王子滿為穆王)。

示降生

二十六年(甲寅)○(劉道原通鑑外紀。昭王元年己丑。二十六年甲寅。今諸書多稱二十四年。相承之誤)夫人懷孕將滿十月。其父善覺遣使白王。我女懷藏聖胎威德甚大。慮產子后女命不久。欲迎止嵐毗園中盡父子情。王即敕有司備儀禮。送至父家(佛本行經)時夫人即升寶輿前後導從。往藍毗尼園中。十月滿足。

【現代漢語翻譯】 現代漢語譯本 『已來種善根者，皆來於此迦毗羅城四面託生』（《佛本行經》中描述的小機所見托胎之相）。

菩薩在母胎中，行住坐臥都沒有任何妨礙。早晨為諸天說法，中午為欲界天說法，傍晚為諸鬼神說法，夜晚的三個時辰也是如此，以此來成熟眾生。（《因果經》中說菩薩行住坐臥，一日六時為諸天鬼神說法，這與小乘經典中關於住胎的描述一致。）護明菩薩對天人金團說：『往昔補處菩薩託生之家，必須具備六十種功德，三代清凈。你下到閻浮提為我觀察。』（這裡護明菩薩即指聖善菩薩）。

周昭王元年（己丑年）

（周的先祖，后稷名叫棄，喜歡耕種農業。帝堯舉薦他為農師，舜時封于邰，號為后稷，另姓姬氏。后四世亶父，遷居到周原。兒子季歷，在殷朝為雍州伯，因為在西邊，所以被稱為西伯。季歷的兒子昌，繼承父親的職位為西伯。殷紂王失道，西伯受命稱王，號為周。昌的兒子發，舉兵滅掉紂王，即天子位，號為武王，追尊西伯為文王。武王的兒子誦為成王，成王的兒子釗為康王，康王的兒子瑕為昭王，昭王的兒子滿為穆王）。

示現降生

二十六年（甲寅年）（劉道原《通鑑外紀》記載，昭王元年為己丑年，二十六年為甲寅年。現在很多書籍都說是二十四年，這是相沿的錯誤。）夫人懷孕將滿十個月，她的父親善覺派使者稟告國王：『我的女兒懷藏聖胎，威德甚大，擔心生產之後女兒性命不保，想迎她到嵐毗園中，盡父子之情。』國王立刻命令有關官員準備儀仗禮節，將她送到父親家。（《佛本行經》）當時夫人就乘坐寶輿，前後都有人引導護衛，前往藍毗尼園中。十個月期滿。

【English Translation】 English version 『Those who have already planted roots of goodness will all come to this Kapilavastu (Kapilavastu, the city where Shakyamuni Buddha was born) and be reborn in all four directions.』 (This is the appearance of conception as seen by Little Vehicle, described in the Buddha's Acts).

When a Bodhisattva is in the womb, there is no hindrance to his walking, standing, sitting, or lying down. In the morning, he preaches the Dharma to the devas (devas, gods or celestial beings). At midday, he preaches to the desire realm devas. In the evening, he preaches to the ghosts and spirits. He does the same during the three periods of the night, thus maturing sentient beings. (The Karma Sutra says that the Bodhisattva preaches to the devas, ghosts, and spirits six times a day while walking, standing, sitting, and lying down, which is consistent with the Little Vehicle's description of dwelling in the womb.) The Protecting Light Bodhisattva (Protecting Light Bodhisattva, referring to the Holy Good Bodhisattva) said to the golden assembly of devas and humans: 『In the past, the family into which a Bodhisattva destined to attain Buddhahood was conceived had to possess sixty kinds of merits and be pure for three generations. Go down to Jambudvipa (Jambudvipa, the continent where humans live) and observe for me.』

The first year of King Zhao of the Zhou Dynasty (Ji Chou year)

(The ancestor of the Zhou dynasty, Houji (Houji, Lord of Millet) named Qi, loved farming. Emperor Yao appointed him as the agricultural master. During the reign of Shun, he was enfeoffed in Tai and named Houji, with a different surname, Ji. Four generations later, Danfu moved to Zhouyuan. His son Jili was the Duke of Yongzhou in the Yin dynasty. Because he was in the west, he was called the Western Duke. Jili's son, Chang, succeeded his father as the Western Duke. King Zhou of Yin lost his way, and the Western Duke received the mandate to become king, calling himself Zhou. Chang's son, Fa, raised troops and destroyed King Zhou, ascending to the throne as the Son of Heaven, with the title of King Wu, posthumously honoring the Western Duke as King Wen. King Wu's son, Song, became King Cheng, King Cheng's son, Zhao, became King Kang, King Kang's son, Xia, became King Zhao, and King Zhao's son, Man, became King Mu.)

Showing the Birth

The twenty-sixth year (Jia Yin year) (Liu Daoyuan's Comprehensive Mirror for Aid in Governance: Outer Records records that the first year of King Zhao was the Ji Chou year, and the twenty-sixth year was the Jia Yin year. Many books now say it was the twenty-fourth year, which is a mistake passed down.) The lady was almost ten months pregnant. Her father, Shanjue (Shanjue, meaning Good Awareness), sent a messenger to inform the king: 『My daughter is carrying a holy fetus with great power and virtue. I am worried that her life will be in danger after giving birth. I would like to welcome her to Lumbini Garden (Lumbini Garden, the birthplace of Shakyamuni Buddha) to fulfill the affection between father and daughter.』 The king immediately ordered the relevant officials to prepare the ceremonial arrangements and send her to her father's house. (From the Buddha's Acts) At that time, the lady ascended the precious carriage, with people leading and guarding her in front and behind, and went to Lumbini Garden. The ten months were complete.

四月八日。日初出時(前言四月八日降胎。今言四月八日出胎。並出因果經。南山云降胎出胎。皆言四月八日。則是十二月在胎文。今此文言十月滿足者。且約人間十月懷妊為言。若佛所行贊經。則云三月八日生。此皆譯人用歷。兩土不同。然內外典籍。多言四月八日)夫人見無憂樹花葉茂盛。即舉右手欲牽摘之。菩薩漸漸從右脅出。時樹下生七寶蓮花。大如車輪。身墮花上自行七步。舉右手作獅子吼云。我于天人之中最尊最勝(按瑞應經云。舉右手而言曰。天上天下。唯我獨尊。善權經云。為應七覺。故行七步。舉手現相。為除外道自尊)時四天王。即以天繒接置寶幾。帝釋執寶蓋。梵王持白拂。侍立左右。難陀兄弟二龍王。于虛空中吐清凈水。一溫一涼以灌太子(按普耀經釋梵雨香。九龍下香水浴身)身黃金色。三十二相。放大光明照三千界。天龍八部空中作樂。歌頌佛德散花亂墜。一切天人讚嘆種智。速成佛道度脫眾生。唯有魔王不安本座。於時采女以天繒㲲裹抱太子至夫人所。青衣還宮說奇瑞相。王即嚴駕四兵(象馬車徒)導從。入園見相殊特。喜懼交懷。前抱太子置象輿上。隨從入城將詣天祠。梵釋形像皆起禮足而言曰。今此太子天人中尊。云何來此欲禮於我群臣歡異即奉太子入王本宮。時諸釋同日生五百

【現代漢語翻譯】 現代漢語譯本 四月八日，太陽剛升起的時候（之前說四月八日降胎，現在說四月八日出胎，都出自《因果經》。南山律師說降胎和出胎都在四月八日，那麼就是十二個月在胎中。現在這段文字說十個月滿足，是按照人間十個月懷胎來說的。如果按照《佛所行贊經》，則說是三月八日出生。這些都是翻譯的人使用曆法，兩地的歷法不同。但是內外典籍，大多說是四月八日）。夫人看見無憂樹花葉茂盛，就舉起右手想要牽摘。菩薩漸漸地從右脅出生。當時樹下生出七寶蓮花，大如車輪。菩薩身體落在蓮花上，自己行走七步，舉起右手作獅子吼說：『我于天人之中最尊最勝』（按照《瑞應經》說，舉起右手說：『天上天下，唯我獨尊。』《善權經》說，爲了應合七覺支，所以行走七步，舉手顯現相，是爲了去除外道自尊）。 當時四大天王，就用天上的絲綢接住，放置在寶幾上。帝釋天拿著寶蓋，梵天拿著白拂，侍立在左右。難陀（Nanda，龍名）兄弟二龍王，在虛空中吐出清凈的水，一溫一涼用來灌浴太子（按照《普耀經》，釋梵天降下香，九條龍降下香水沐浴身體）。太子身黃金色，具足三十二相，放出大光明照耀三千世界。天龍八部在空中作樂，歌頌佛的功德，散花紛紛墜落。一切天人讚嘆佛的種智，迅速成就佛道，度脫眾生。只有魔王不安於自己的座位。當時采女用天上的絲綢包裹抱著太子到夫人那裡。青衣回到宮中述說奇異的瑞相。國王就準備好車駕和四種軍隊（象兵、馬兵、車兵、步兵）引導隨從，進入園中看見太子相貌殊特，喜悅和驚懼交織在心中。上前抱起太子放置在象車上，跟隨進入城中，將要前往天祠。梵天和帝釋天的形像都站起來禮拜太子的腳，並且說：『現在這位太子是天人中最尊貴的。怎麼能來這裡想要禮拜我們呢？』群臣歡喜差異，就奉太子進入國王的本宮。當時各位釋迦族人同一天出生了五百人。

【English Translation】 English version On April 8th, as the sun was rising (it was previously said that the conception occurred on April 8th, and now it is said that the birth occurred on April 8th, both according to the Sutra of Cause and Effect. The Vinaya Master Nanshan said that both conception and birth are said to be on April 8th, which implies twelve months in the womb. The current text says ten months, which is based on the human standard of ten months of gestation. According to the Buddha's Acts Sutra, the birth occurred on March 8th. These differences arise because translators used different calendars, as the calendars of the two lands are different. However, both internal and external scriptures mostly say April 8th). The Queen saw the Aśoka tree with its lush flowers and leaves, and raised her right hand to pluck them. The Bodhisattva gradually emerged from her right side. At that time, seven-jeweled lotus flowers, as large as chariot wheels, sprang up beneath the tree. The Bodhisattva landed on the flowers and walked seven steps on his own, raising his right hand and roaring like a lion, saying, 'I am the most honored and supreme among gods and humans' (According to the Auspicious Response Sutra, he raised his right hand and said, 'Above and below the heavens, I alone am honored.' The Skillful Means Sutra says that he walked seven steps to correspond to the seven factors of enlightenment, and raised his hand to manifest a sign to eliminate the pride of externalists). At that time, the Four Heavenly Kings received him with heavenly silk and placed him on a jeweled dais. Indra held a jeweled canopy, and Brahma held a white whisk, standing on either side. The two dragon kings, Nanda (dragon name) and his brother, emitted pure water from the sky, one warm and one cool, to bathe the Prince (according to the Universal Illumination Sutra, Brahma and Indra rained down incense, and nine dragons poured fragrant water to bathe his body). The Prince's body was golden, possessing the thirty-two marks, and emitted great light illuminating the three thousand worlds. The gods, dragons, and the eight classes of beings made music in the sky, singing praises of the Buddha's virtues, and scattering flowers in profusion. All the gods and humans praised the Buddha's wisdom, quickly attaining Buddhahood, and liberating sentient beings. Only the Demon King was uneasy in his seat. At that time, a palace maid wrapped the Prince in heavenly silk and carried him to the Queen. The servant in blue returned to the palace and described the wondrous auspicious signs. The King prepared his chariot and four types of troops (elephant troops, horse troops, chariot troops, and infantry) to lead the procession, entered the garden, and saw the Prince's extraordinary appearance, filled with both joy and fear. He stepped forward, picked up the Prince, placed him on an elephant chariot, and followed him into the city, intending to go to the heavenly shrine. The images of Brahma and Indra all stood up to bow at the Prince's feet, saying, 'This Prince is the most honored among gods and humans. How can he come here wanting to worship us?' The ministers rejoiced and were amazed, and they escorted the Prince into the King's palace. At that time, five hundred members of the Shakya clan were born on the same day.

男。王家青衣亦生五百蒼頭。王廄象生白子。馬生白駒。牛羊亦生五色羔犢。數各五百。宮中五百伏藏自然而出。有諸商人入海采寶而還。各貢珍奇。王召諸婆羅門。當爲太子作何等名。答言。太子生時。一切寶藏皆悉發出。所有諸瑞莫非吉祥。當名薩婆悉達(此云一切義成又名頓吉)時八王亦同日生太子。各懷歡喜。共製美名(因果經)王家青衣亦生蒼頭。奴名車匿。廄生白駒。名犍陟。王后常使車匿侍從。白馬給乘(瑞應經)王訪五百聰明相師令占太子。相師言。若當出家成一切種智。若在家者為轉輪王。相師又言。有一梵仙名阿私陀(此云無比瑞應經名阿夷)具足五通。在香山中。能斷疑惑。王思路險非人能到。阿私陀。遙知王意騰空而來。相太子已悲泣而言曰。恨我不久命終生無想天。不睹佛興不聞經法。若有具三十二相。或但非處。又不明顯。此人尚為轉輪聖王。今觀太子。諸相得所又極明顯。法定必成一切德智。王聞仙說。慮恐出家。起三時殿七寶莊嚴。城門開閉。聞四十里。五百婇女。宿衛殿宇。花果眾鳥。流泉浴池。光麗心目以悅太子。生滿七日。其母命終。以懷太子功德大故上生忉利(法大權經云。前處兜率。觀后余命十月七日。故托神來)時姨母摩訶波阇波提。乳養太子如母無異(因果經)○小

【現代漢語翻譯】 現代漢語譯本 男。國王家的青衣也生了五百個膚色蒼白的僕人。國王馬廄里的大象生了白色的象崽。馬生了白色的馬駒。牛羊也生了五種顏色的羔羊和小牛，數量各有五百。宮中自然涌現出五百處伏藏。有些商人入海采寶歸來，各自進貢珍奇之物。國王召集眾婆羅門，問應該給太子取什麼名字。他們回答說：『太子出生時，一切寶藏都涌現出來，所有這些祥瑞無不吉祥，應當取名為薩婆悉達（意為一切義成，又名頓吉）。』當時，八位國王也在同一天生了太子，各自心懷歡喜，共同為太子們制定美名。（出自《因果經》） 國王家的青衣也生了膚色蒼白的僕人，奴隸名叫車匿（Channa）。馬廄里生了白色的馬駒，名叫犍陟（Kanthaka）。王后經常讓車匿侍奉太子，用白馬給太子乘坐。（出自《瑞應經》） 國王拜訪了五百位聰明的相師，讓他們為太子占卜。相師們說：『如果太子出家，將會成就一切種智（Sarvajnatva，一切智慧）。如果在家，將會成為轉輪王（Chakravartin，統治世界的理想君主）。』相師們又說：『有一位梵仙名叫阿私陀（Asita，意為無比），具備五神通，住在香山中，能夠斷除疑惑。』國王心想道路險峻，不是一般人能夠到達的。阿私陀遙知國王的心意，騰空而來。給太子相面后，悲泣著說：『遺憾我即將命終，往生到無想天（Asaññasatta），不能親眼見到佛陀出世，不能聽聞經法。如果有人具備三十二相（Lakshana Dvātrimśat），或者只是部位不正，又不明顯，這個人尚且能成為轉輪聖王。現在觀察太子，諸相都恰到好處，而且極其明顯，必定會成就一切德智。』國王聽了仙人的話，擔心太子出家，建造了三時殿，用七寶裝飾，城門開啟和關閉的聲音能傳到四十里外。五百名婇女宿衛殿宇，用花果、眾鳥、流泉浴池，用美麗的光景來悅樂太子的心。太子出生滿七天，他的母親就命終了，因為懷有太子功德很大的緣故，往生到忉利天（Trayastrimsa）。（《法大權經》說：『先前在兜率天（Tusita），觀察後世的壽命還有十個月零七天，所以托神而來。』）當時，姨母摩訶波阇波提（Mahaprajapati，大愛道）像母親一樣乳養太子。（出自《因果經》）

【English Translation】 English version A male. The king's female blue-clad servant also gave birth to five hundred fair-skinned servants. The king's stable elephant gave birth to a white elephant calf. The horse gave birth to a white foal. The cattle and sheep also gave birth to five-colored lambs and calves, each numbering five hundred. Five hundred hidden treasures naturally emerged from the palace. Some merchants returned from the sea after collecting treasures, each offering rare and precious items. The king summoned the Brahmins and asked what name should be given to the prince. They replied, 'When the prince was born, all the treasures emerged, and all these auspicious signs are nothing but auspicious. He should be named Sarvasiddhartha (meaning 'all wishes fulfilled,' also known as Dunjie).' At that time, eight kings also gave birth to princes on the same day, each filled with joy, and together they created beautiful names for the princes. (From the Cause and Effect Sutra) The king's female blue-clad servant also gave birth to a fair-skinned servant, whose name was Channa. The stable gave birth to a white foal, named Kanthaka. The queen often had Channa attend to the prince, and the white horse was provided for the prince to ride. (From the Auspicious Response Sutra) The king visited five hundred wise physiognomists and asked them to divine the prince's future. The physiognomists said, 'If the prince renounces the world, he will attain Sarvajnatva (all-knowing wisdom). If he remains at home, he will become a Chakravartin (wheel-turning king, an ideal monarch who rules the world).' The physiognomists also said, 'There is a Brahman ascetic named Asita (meaning 'unparalleled'), who possesses the five supernormal powers and lives in Fragrant Mountain, capable of resolving doubts.' The king thought the road was dangerous and not accessible to ordinary people. Asita, knowing the king's intention from afar, came flying through the air. After examining the prince's face, he wept and said, 'I regret that I will soon die and be reborn in the Asaññasatta (realm of non-perception), unable to witness the Buddha's emergence and unable to hear the Dharma. If someone possesses the thirty-two marks (Lakshana Dvātrimśat), or if they are not in the right places or not obvious, that person can still become a Chakravartin. Now, observing the prince, all the marks are in the right places and are extremely obvious, he is destined to attain all virtues and wisdom.' Upon hearing the ascetic's words, the king, fearing that the prince would renounce the world, built three palaces for the three seasons, decorated with seven treasures. The sound of the city gates opening and closing could be heard forty miles away. Five hundred palace women guarded the palace, and flowers, fruits, birds, flowing springs, and bathing pools were used to delight the prince's heart. Seven days after the prince was born, his mother passed away. Because of the great merit of conceiving the prince, she was reborn in Trayastrimsa (Heaven of Thirty-Three). (The Great Power Sutra says, 'Previously in Tusita (Heaven), observing the remaining life of the next life for ten months and seven days, therefore, entrusted the spirit to come.') At that time, his aunt Mahaprajapati (Great Mother Prajapati) nursed the prince like a mother. (From the Cause and Effect Sutra)

機所見降生相。

述曰。如來降靈示滅之相。記年月者。其說紛然。今作正義。異說兩番。以區別之。初正義者有六。其一。周書異記昭王二十四年甲寅歲。四月八日。有五色光。入貫太微。遍於西方。太史蘇由曰。有大聖人生於西方。穆王五十二年壬申歲。二月十五日旦白虹十二道。南北通貫。太史扈多曰。西方有大聖人。終亡之相。其二。法本內傳。摩騰法師對明帝曰。佛以甲寅之歲四月八日生。此當週昭王二十四年。其三。魏書沙門曇謨最曰。佛以周昭王二十四年四月八日生。穆王五十二年二月十五日滅。其四。南嶽愿文云。佛以甲寅四月八日降生。其五。輔行雲。悉達生凈飯王宮。當週昭王甲寅之歲。其六。唐太宗。敕尚書劉德威。問法琳法師。佛降生入滅。何故傳述乖亂。琳乃論定。周昭甲寅生。穆王壬申滅。次列異說有八。石柱銘。周桓王乙丑。法顯法師傳。殷武乙甲午。像正記。平王戊子。南山感通傳。天人云夏桀世。度律師眾聖點記貞定王甲戌。開皇三寶錄。王簡棲頭陀寺記。皆以為周魯二莊。甚至孤山亦作此說。其所注四十二章經。則取凈名疏云。周時佛興。星殞如雨。蓋準瑞應經所言沸星下侍之事。天臺只言佛興。未嘗定指周莊。雖云如雨。乃是借文左傳。孤山誤認此語。遂作二莊以釋。

【現代漢語翻譯】 現代漢語譯本： 所見到的關於如來佛降生時的景象。

以下敘述：關於如來佛降臨人世和示現涅槃的景象，記載的年份和月份，說法紛繁複雜。現在我來做一個正面的解釋，並列出兩種不同的說法，以此來區分它們。首先是正面解釋，共有六種說法。第一種，《周書異記》記載周昭王二十四年甲寅年四月八日，有五色光芒，進入貫穿太微星，遍佈西方。太史蘇由說：『有大聖人降生在西方。』周穆王五十二年壬申年二月十五日早晨，有十二道白色彩虹，南北貫穿。太史扈多說：『西方有大聖人，將要終結消失的徵兆。』第二種，《法本內傳》記載，摩騰法師對漢明帝說：『佛陀在甲寅年四月八日出生，這相當於周昭王二十四年。』第三種，《魏書》中沙門曇謨最說：『佛陀在周昭王二十四年四月八日出生，在周穆王五十二年二月十五日涅槃。』第四種，南嶽慧思禪師的《立誓願文》中說：『佛陀在甲寅年四月八日降生。』第五種，輔行記中說：『悉達多（Siddhartha，佛陀的本名）出生在凈飯王（Śuddhodana，佛陀的父親）的王宮，正當周昭王甲寅年。』第六種，唐太宗敕令尚書劉德威詢問法琳法師，佛陀降生和涅槃的時間，為什麼傳述得如此混亂。法琳於是論定，佛陀在周昭王甲寅年出生，在周穆王壬申年涅槃。接下來列出八種不同的說法。《石柱銘》記載為周桓王乙丑年。《法顯法師傳》記載為殷武乙甲午年。《像正記》記載為周平王戊子年。《南山感通傳》記載天人說是夏桀時期。度律師的《眾聖點記》記載為周貞定王甲戌年。《開皇三寶錄》和王簡棲《頭陀寺記》都認為是周魯二莊時期，甚至孤山智圓也這樣認為。他所註釋的《四十二章經》，則取自《維摩詰經疏》，說周朝時佛陀興起，星辰隕落如雨。大概是依據《瑞應經》所說的沸星下侍的事情。天臺宗只是說佛陀興起，沒有明確指出是周莊時期。雖然說『如雨』，乃是借用《左傳》的文句。孤山智圓誤解了這句話，於是用周魯二莊來解釋。

【English Translation】 English version: The observed signs of the Buddha's birth.

The following describes the signs of the Tathagata's (如來, Thus Come One) descent and passing away. The records of the years and months are varied and complex. Now, I will make a correct explanation and list two different statements to distinguish them. First, the correct explanation has six statements. The first, the 'Zhou Shu Yi Ji' (周書異記, Records of Strange Things in the Book of Zhou) records that in the twenty-fourth year of King Zhao of Zhou, the year Jia-yin (甲寅), on the eighth day of the fourth month, there were five-colored lights that entered and penetrated Taiwei (太微, a constellation), spreading throughout the west. The historian Su You said: 'A great sage is born in the west.' In the fifty-second year of King Mu of Zhou, the year Ren-shen (壬申), on the fifteenth day of the second month, there were twelve white rainbows in the morning, running through north and south. The historian Hu Duo said: 'There is a great sage in the west, a sign of his eventual passing away.' The second, the 'Fa Ben Nei Zhuan' (法本內傳, Inner Biography of the Dharma Origin) records that Dharma Master Moteng said to Emperor Ming of Han: 'The Buddha was born on the eighth day of the fourth month in the year Jia-yin, which corresponds to the twenty-fourth year of King Zhao of Zhou.' The third, the Shramana Tanmo Zui (曇謨最) in the 'Wei Shu' (魏書, Book of Wei) said: 'The Buddha was born on the eighth day of the fourth month in the twenty-fourth year of King Zhao of Zhou and passed away on the fifteenth day of the second month in the fifty-second year of King Mu of Zhou.' The fourth, the 'Vow Text of Nanyue' (南嶽愿文) says: 'The Buddha was born on the eighth day of the fourth month in the year Jia-yin.' The fifth, the 'Fu Xing Ji' (輔行記, Commentary on the Practice) says: 'Siddhartha (悉達多, Buddha's given name) was born in the palace of King Suddhodana (Śuddhodana, 凈飯王, Buddha's father), which was in the year Jia-yin of King Zhao of Zhou.' The sixth, Emperor Taizong of Tang ordered the Minister Liu Dewei to ask Dharma Master Falin why the accounts of the Buddha's birth and passing away were so confused. Falin then determined that the Buddha was born in the year Jia-yin of King Zhao of Zhou and passed away in the year Ren-shen of King Mu of Zhou. Next, eight different statements are listed. The 'Stone Pillar Inscription' records it as the year Yi-chou of King Huan of Zhou. The 'Biography of Dharma Master Faxian' (法顯法師傳) records it as the year Jia-wu of King Wu-yi of Yin. The 'Xiang Zheng Ji' (像正記, Record of Correct Images) records it as the year Wu-zi of King Ping of Zhou. The 'Nanshan Gantong Zhuan' (南山感通傳, Biography of Spiritual Response of Nanshan) records that a celestial being said it was during the time of Jie of Xia. The 'Zhong Sheng Dian Ji' (眾聖點記, Records of the Marks of the Many Sages) by Vinaya Master Du records it as the year Jia-xu of King Zhending of Zhou. The 'Kaihuang Sanbao Lu' (開皇三寶錄, Record of the Three Jewels of the Kaihuang Era) and Wang Jianqi's 'Record of the Toutuo Temple' (頭陀寺記) both believe it was during the time of the two Zhuang kings of Zhou and Lu, and even Gu Shan Zhiyuan (孤山智圓) also thought so. His commentary on the 'Forty-Two Chapter Sutra' (四十二章經) takes from the 'Vimalakirti Sutra Commentary' (維摩詰經疏), saying that the Buddha arose in the Zhou Dynasty, and stars fell like rain. This is probably based on the 'Ruiying Jing' (瑞應經, Sutra of Auspicious Omens), which speaks of boiling stars serving below. The Tiantai School (天臺宗) only says that the Buddha arose, without specifically pointing to the time of the two Zhuang kings of Zhou. Although it says 'like rain', it is borrowing the sentence from the 'Zuo Zhuan' (左傳, Zuo Commentary). Gu Shan Zhiyuan misunderstood this sentence and thus used the two Zhuang kings of Zhou and Lu to explain it.

以致凈覺作記。妄稱天臺正取二莊。然荊溪明言昭王甲寅。初無二莊之論。是知異說自此可息矣。若欲會同左傳如雨之說。則如文殊般涅槃經云。佛滅度后。二百五十年。文殊至雲山化五百仙人訖。還歸本土放大光明遍照世界入于涅槃。自昭王至莊王。正當二百五十餘年。恒星之驗其在此乎(左傳。魯莊公七年甲午四月辛卯。夜恒星不見。星殞如雨。即周莊王十年)又孤山垂裕記。依周曆以十一月建子為正。言四月即今二月。今準因果瑞應本行諸經。並云四月八日。法本內傳。魏書。亦皆四月八日。三經既非周譯。二書亦非周世。則知非建子之正明矣。蓋自漢武改寅為正。至於今日遵而用之。則經傳之言四月。非為差錯。不當遠據周曆改為二月也。此大略出翻譯名義。今更增益文證。以祛昔人之異見云。

二十七年(乙卯)先是太子生時。足行七步口稱獨尊。言已便默。如諸嬰孩不行不語。諸母養育漸至長大(智論)二十八年(丙辰)二十九年(丁巳)三十年(戊午)三十一年(己未)王為太子。辨象馬牛羊諸車童子玩具。舉國人民皆行仁惠。五穀豐熟風雲以時。皆是太子福德之力。又以青衣所生車匿等五百蒼頭給侍太子(因果經)三十二年(庚申)太子年七歲。王令學書訪國中聰明婆羅門名曰選友。起大學堂

【現代漢語翻譯】 現代漢語譯本： 以至於凈覺（Jingjue，人名）作記錄，虛妄地聲稱天臺宗（Tiantai，佛教宗派）正確地採用了二莊（er zhuang，指周莊王和魯莊公）的說法。然而荊溪（Jingxi，人名）明確地說周昭王（Zhao Wang，人名）甲寅年，最初沒有二莊的論點。由此可知，不同的說法可以停止了。如果想要會合《左傳》（Zuo Zhuan，史書）中星如雨下的說法，那麼就像《文殊般涅槃經》（Manjusri Nirvana Sutra，佛經）所說的那樣：『佛陀（Buddha）滅度后，二百五十年，文殊（Manjusri，菩薩名）到達雲山（Yunshan，山名）化度五百仙人完畢，返回本土，放出大光明遍照世界，進入涅槃（Nirvana，佛教概念）。』從周昭王到周莊王（Zhuang Wang，人名），正好是二百五十年左右。恒星的驗證大概就在這裡吧（《左傳·魯莊公七年》甲午四月辛卯，夜晚恒星不見，星隕如雨，即周莊王十年）。還有孤山垂裕記（Gushan Chuiyu Ji，書名），依據周曆以十一月建子為正月，說四月就是現在的二月。現在參照《因果經》（Karma Sutra，佛經）、《瑞應本行經》（Auspicious Response Sutra，佛經）等經典，都說四月八日。《法本內傳》（Fabenneizhuan，書名）、《魏書》（Wei Shu，史書）也都是四月八日。這三部經不是周朝翻譯的，這兩本書也不是周朝的著作，由此可知不是以建子為正月是明確的。大概是從漢武帝（Han Wudi，人名）改寅為正月，直到今天都遵照使用，那麼經書傳記里說的四月，不是差錯，不應該遠距離地依據周曆改為二月。這大概出自《翻譯名義》（Fanyi Mingyi，書名），現在進一步增加文獻證據，來消除過去人們的異議。

二十七年（乙卯年），此前太子（Prince）出生時，腳走七步，口稱『獨尊』（the only honored one）。說完就沉默了，像其他嬰兒一樣不行不語。母親們養育他漸漸長大（《智論》（Mahaprajnaparamita-sastra））。二十八年（丙辰年），二十九年（丁巳年），三十年（戊午年），三十一年（己未年），國王（King）作為太子，辨別象、馬、牛、羊、各種車輛、童子玩具。全國人民都實行仁惠，五穀豐收，風調雨順，都是太子的福德之力。又把青衣（Qingyi，人名）所生的車匿（Chanika，人名）等五百個僕人給太子侍奉（《因果經》（Karma Sutra））。三十二年（庚申年），太子七歲，國王命令他學習，拜訪國內聰明的婆羅門（Brahmin）名叫選友（Xuan You，人名），建造大學堂。

【English Translation】 English version: Hence, Jingjue (Jingjue, a person's name) made a record, falsely claiming that the Tiantai school (Tiantai, a Buddhist school) correctly adopted the 'two Zhuangs' (er zhuang, referring to King Zhuang of Zhou and Duke Zhuang of Lu) theory. However, Jingxi (Jingxi, a person's name) clearly stated that in the Jia-yin year of King Zhao of Zhou (Zhao Wang, a person's name), there was initially no discussion of the 'two Zhuangs'. From this, it can be known that different opinions can cease. If one wants to reconcile the saying of 'stars falling like rain' in the Zuo Zhuan (Zuo Zhuan, a historical book), then it is like what the Manjusri Nirvana Sutra (Manjusri Nirvana Sutra, a Buddhist scripture) says: 'After the Buddha (Buddha) entered Nirvana, two hundred and fifty years later, Manjusri (Manjusri, a Bodhisattva's name) arrived at Yunshan (Yunshan, a mountain's name) and transformed five hundred immortals, returning to his homeland, emitting great light illuminating the world, and entering Nirvana (Nirvana, a Buddhist concept).' From King Zhao of Zhou to King Zhuang of Zhou (Zhuang Wang, a person's name), it is exactly about two hundred and fifty years. The verification of the fixed stars is probably here (Zuo Zhuan, 7th year of Duke Zhuang of Lu, Jia-wu, fourth month, Xin-mao, fixed stars not seen at night, stars fell like rain, which is the 10th year of King Zhuang of Zhou). Also, the Gushan Chuiyu Ji (Gushan Chuiyu Ji, a book's name) relies on the Zhou calendar, taking the eleventh month Jianzi as the first month, saying that the fourth month is now the second month. Now, referring to the Karma Sutra (Karma Sutra, a Buddhist scripture), the Auspicious Response Sutra (Auspicious Response Sutra, a Buddhist scripture) and other scriptures, they all say the eighth day of the fourth month. The Fabenneizhuan (Fabenneizhuan, a book's name) and the Wei Shu (Wei Shu, a historical book) also say the eighth day of the fourth month. These three scriptures were not translated in the Zhou dynasty, and these two books were not written in the Zhou dynasty either, so it is clear that Jianzi is not taken as the first month. It is probably from Emperor Wu of Han (Han Wudi, a person's name) changing Yin to the first month, and it has been followed until today, so the fourth month mentioned in the scriptures and commentaries is not a mistake, and one should not remotely rely on the Zhou calendar to change it to the second month. This roughly comes from Fanyi Mingyi (Fanyi Mingyi, a book's name), and now further adds documentary evidence to eliminate the past people's dissenting opinions.

In the twenty-seventh year (Yi-mao year), before this, when the Prince (Prince) was born, he walked seven steps and proclaimed 'the only honored one'. After speaking, he became silent, like other infants who neither walk nor speak. The mothers nurtured him and he gradually grew up (Mahaprajnaparamita-sastra). In the twenty-eighth year (Bing-chen year), the twenty-ninth year (Ding-si year), the thirtieth year (Wu-wu year), and the thirty-first year (Ji-wei year), the King (King), as the Prince, distinguished elephants, horses, cattle, sheep, various vehicles, and children's toys. The people of the whole country practiced benevolence, the five grains were abundant, and the weather was favorable, all due to the power of the Prince's merit. Also, five hundred servants, including Chanika (Chanika, a person's name) born to Qingyi (Qingyi, a person's name), were given to the Prince to serve him (Karma Sutra). In the thirty-second year (Geng-shen year), the Prince was seven years old, and the King ordered him to study, visiting a clever Brahmin (Brahmin) in the country named Xuan You (Xuan You, a person's name), and built a university hall.

床榻學具。太子問師。書有幾種。師默不答。內懷慚愧禮太子足。惟愿為說閻浮提書。凡有幾種。太子答言。或有梵書(婆羅門書)或佉婁書(驢唇仙人)有如是等六十四書(按佛本行經。太子八歲。學書。師毗奢多羅。六十四書。中有提婆書。天也。那伽書。龍也。支那國書。大唐也。此下具有天地八部四洲鳥獸等音聲諸書)諾。白王言。太子是天人中師。云何欲令我教。王聞歡喜。凡技藝典籍天文地理算數射御。皆悉自然知之(因果經)時王復令釋種忍天教太子兵戎法式。為造一苑。名曰勒劬。太子與五百釋子入苑遊戲。學一切典籍。四年之中。及諸釋種。皆悉通達(佛本行經)。

三十三年(辛酉)太子在苑射戲。提婆達多。射著一雁。墮于苑中。太子拔箭以酥蜜封瘡。達多遣使來言。宜速見還。太子報言。我已攝受此雁。自我發菩提心來。我皆攝受一切眾生。況復此雁而不屬我。自此與達多結怨相競(佛本行經)。

三十四年(壬戌)

三十五年(癸亥)太子年十歲。王訪國中善知射者。令教太子。師與小弓。令射鐵鼓。太子更求如是七弓。一箭過七鐵鼓。射師白王。太子自知射藝。云何令我為師。王大歡喜。擊鼓唱令。太子七日。當出後園欲試武藝。提婆達多最先出城。時有大象當城門

【現代漢語翻譯】 現代漢語譯本 床榻學具。太子問老師：『書有多少種？』老師沉默不答，內心感到慚愧，於是禮拜太子的腳，說：『希望您能為我講解閻浮提（Jambudvipa，指我們所居住的這個世界）的書，總共有多少種？』太子回答說：『或許有梵書（Brahma script，婆羅門的書），或許有佉婁書（Kharoṣṭhī，驢唇仙人所傳的書），像這樣總共有六十四種書。』（按《佛本行經》記載，太子八歲時學習書寫，老師是毗奢多羅（Viśvāmitra），教授六十四種書，其中有提婆書（Deva script，天人的書），那伽書（Nāga script，龍的書），支那國書（Cina script，指中國，即大唐的書），這些書包括天地八部四洲鳥獸等音聲的書。）老師回答：『是。』然後稟告國王說：『太子是天人中的老師，怎麼能讓我來教他呢？』國王聽了非常高興。凡是技藝、典籍、天文、地理、算數、射箭、駕車等，太子都自然通曉。（出自《因果經》）當時國王又讓釋迦族的忍天（Indra）教太子兵戎法式，並建造一座園林，名叫勒劬（Laksha）。太子與五百名釋迦族子弟進入園林遊戲，學習一切典籍，四年之中，太子及其他釋迦族子弟都全部通達。（出自《佛本行經》） 三十三年（辛酉年），太子在園林中射箭遊戲。提婆達多（Devadatta）射中一隻大雁，大雁掉落在園林中。太子拔出箭，用酥油和蜂蜜封住傷口。提婆達多派人來說：『應該儘快歸還大雁。』太子回答說：『我已經救治了這隻大雁。自從我發菩提心以來，我就攝受一切眾生，更何況這隻大雁不屬於我呢？』從此與提婆達多結下怨仇，互相競爭。（出自《佛本行經》） 三十四年（壬戌年） 三十五年（癸亥年），太子十歲。國王在國中尋找擅長射箭的人，來教導太子。老師給太子一把小弓，讓他射鐵鼓。太子又要求七把這樣的弓，一箭射穿七面鐵鼓。射箭老師稟告國王說：『太子自己精通射箭技藝，怎麼能讓我來當他的老師呢？』國王非常高興，擊鼓宣告：『太子七日後，將在後園展示武藝。』提婆達多最先出城。當時有一頭大象擋在城門前。

【English Translation】 English version Bedding and school supplies. The prince asked the teacher: 'How many kinds of books are there?' The teacher remained silent, feeling ashamed, and bowed at the prince's feet, saying: 'I wish you would explain to me how many kinds of books there are in Jambudvipa (the world we live in)?' The prince replied: 'Perhaps there are Brahma script (books of the Brahmins), or Kharoṣṭhī (books transmitted by the hermit with donkey lips), like these, there are sixty-four kinds of books.' (According to the 'Life of the Buddha,' when the prince was eight years old, he studied writing under the teacher Viśvāmitra, who taught sixty-four kinds of scripts, including Deva script (script of the gods), Nāga script (script of the dragons), Cina script (script of China, i.e., the Great Tang Dynasty), which included books on the sounds of heaven, earth, the eight divisions, the four continents, birds, and beasts.) The teacher replied: 'Yes.' Then he reported to the king, saying: 'The prince is a teacher among gods and humans, how can I teach him?' The king was very pleased. All skills, classics, astronomy, geography, arithmetic, archery, and charioteering, the prince naturally understood. (From the 'Karma Sutra') At that time, the king also had Indra of the Shakya clan teach the prince military tactics, and built a garden called Laksha. The prince and five hundred Shakya youths entered the garden to play and study all the classics. Within four years, the prince and all the Shakya youths were proficient in everything. (From the 'Life of the Buddha') In the thirty-third year (辛酉 year), the prince was playing archery in the garden. Devadatta shot a goose, which fell into the garden. The prince pulled out the arrow and sealed the wound with ghee and honey. Devadatta sent a messenger to say: 'The goose should be returned quickly.' The prince replied: 'I have already taken care of this goose. Since I generated the Bodhi mind, I have embraced all sentient beings, let alone this goose, which does not belong to me?' From then on, he formed a grudge against Devadatta, and they competed with each other. (From the 'Life of the Buddha') In the thirty-fourth year (壬戌 year) In the thirty-fifth year (癸亥 year), the prince was ten years old. The king sought out skilled archers in the country to teach the prince. The teacher gave the prince a small bow and asked him to shoot an iron drum. The prince requested seven such bows and shot through seven iron drums with one arrow. The archery teacher reported to the king: 'The prince himself is proficient in archery, how can I be his teacher?' The king was very pleased and announced with drums: 'In seven days, the prince will display his martial arts in the back garden.' Devadatta was the first to leave the city. At that time, there was an elephant blocking the city gate.

住。達多獨前以手搏頭。即便躄地。於是軍眾次第得過。難陀繼至。以足指挑象擲著路旁。太子出城。以手擲象城外。還以手接。不令傷損。像又還蘇。時諸人民嘆未曾有。達多至園。最先發射徹三金鼓。次至難陀亦徹三鼓。太子以弓力弱。取王庫內祖王良弓。即放一箭。徹過七鼓。然後入地。過大鐵圍山。時提婆達多與難陀。共相撲戲。二人力等無有勝者。太子手執二弟。躄之於地。以慈力故。不令傷痛(因果經)。

三十六年(甲子)三十七年(乙丑)三十八年(丙寅)三十九年(丁卯)

四十年(戊辰)太子年十五歲。王會群臣諸小王仙人婆羅門等。皆悉雲集。至二月八日。以七寶器。盛四大海水。各各頂戴。傳授與王。灌太子頂。付七寶印。立為太子。時八國王。亦於是日同立太子(因果經)。

四十一年(己巳)太子啟王出遊。前至王田。息閻浮樹下。見諸耕人。時凈居天作壤蟲。烏隨啄之。見已悲愍。即便思惟。得四禪地(因果經)王尋太子。見在樹下。一切樹影悉移。唯此樹陰覆太子身。如重云間忽見明月(菩薩本行經)。

四十二年(庚午)太子十七歲(按本行經十九納妃)釋種婆羅門摩訶那摩有女。名耶輸陀羅。顏色端正智慧過人。王即遣使往迎。為太子妃。太子常修禪

【現代漢語翻譯】 現代漢語譯本：提婆達多（Devadatta，佛陀的堂兄弟）先前用手搏擊象頭，隨即倒地。於是軍隊依次通過。難陀（Nanda，佛陀的異母弟）接著到來，用腳趾挑起象，扔到路旁。太子（指釋迦牟尼）出城，用手將象擲到城外，又用手接住，不讓它受傷。像又復甦。當時人們驚歎前所未有。提婆達多到達園林，最先發射，穿透了三個金鼓。其次是難陀，也穿透了三個鼓。太子因為弓力較弱，取了王庫內祖父的良弓，隨即放出一箭，穿透了七個鼓，然後入地，穿過大鐵圍山。當時提婆達多和難陀，一起互相摔跤嬉戲，兩人力量相等，沒有勝者。太子手執兩個弟弟，將他們摔倒在地，因為慈悲的力量，不讓他們受傷。（《因果經》） 三十六年(甲子)三十七年(乙丑)三十八年(丙寅)三十九年(丁卯) 四十年(戊辰)太子十五歲。國王召集群臣、諸小國王、仙人、婆羅門等，都聚集在一起。到二月八日，用七寶器盛滿四大海水，各自頂戴，傳授給國王，灌注太子頭頂，授予七寶印，立為太子。當時八個國王，也在這一天一同立太子。（《因果經》） 四十一年(己巳)太子請求國王允許出遊。先前到達王田，在閻浮樹下休息，看見耕種的人們。當時凈居天的天人化作壤蟲，烏鴉跟隨啄食它們。太子見后悲憫，隨即思惟，證得四禪。（《因果經》）國王尋找太子，看見他在樹下，所有的樹影都移動了，只有這棵樹的樹陰覆蓋著太子的身體，如同厚厚的雲層中忽然看見明月。（《菩薩本行經》） 四十二年(庚午)太子十七歲（按照《本行經》記載，十九歲納妃）。釋迦族的婆羅門摩訶那摩（Mahanama）有個女兒，名叫耶輸陀羅（Yasodhara），容貌端正，智慧過人。國王隨即派遣使者前去迎娶，作為太子的妃子。太子經常修習禪定。

【English Translation】 English version: Devadatta (Buddha's cousin) previously struck the elephant's head with his hand, and immediately collapsed to the ground. Thereupon, the army passed through in order. Nanda (Buddha's half-brother) then arrived and, with his toe, flicked the elephant and threw it to the side of the road. The Prince (referring to Siddhartha Gautama) exited the city and, with his hand, threw the elephant outside the city, then caught it again with his hand, preventing it from being injured. The elephant then revived. At that time, the people marveled at what had never been seen before. Devadatta arrived at the garden and was the first to shoot, piercing through three golden drums. Next, Nanda also pierced through three drums. The Prince, because his bow was weak, took the good bow of his grandfather from the royal treasury and immediately released an arrow, piercing through seven drums, then entering the earth, passing through the Great Iron Mountain. At that time, Devadatta and Nanda were wrestling and playing together, their strengths equal, with no victor. The Prince held his two brothers in his hands and threw them to the ground, but because of his compassionate power, he did not let them be hurt. (Karma Sutra) Year 36 (Jiazi), Year 37 (Yichou), Year 38 (Bingyin), Year 39 (Dingmao) Year 40 (Wuchen): The Prince was fifteen years old. The King summoned his ministers, the lesser kings, immortals, Brahmins, etc., and they all gathered together. On the eighth day of the second month, they filled seven jeweled vessels with the waters of the four great oceans, each carrying them on their heads, and transmitted them to the King, pouring them over the Prince's head, bestowing the seven jeweled seals, and establishing him as the Crown Prince. At that time, the eight kings also simultaneously established their crown princes on this day. (Karma Sutra) Year 41 (Jisi): The Prince requested the King's permission to go on a journey. He first arrived at the King's fields and rested under a Jambu tree. He saw the farmers plowing. At that time, the Pure Abode Heaven beings transformed into soil insects, and crows followed to peck at them. Upon seeing this, the Prince felt compassion and immediately contemplated, attaining the four Dhyanas (stages of meditative absorption). (Karma Sutra) The King searched for the Prince and saw him under the tree. All the shadows of the trees had moved, but only the shade of this tree covered the Prince's body, like suddenly seeing a bright moon amidst heavy clouds. (Bodhisattva's Fundamental Conduct Sutra) Year 42 (Gengwu): The Prince was seventeen years old (according to the Fundamental Conduct Sutra, he married at nineteen). The Shakya Brahmin Mahanama had a daughter named Yasodhara, whose appearance was dignified and whose wisdom surpassed others. The King immediately sent messengers to welcome her as the Prince's consort. The Prince constantly practiced meditation.

觀。未嘗與妃有夫婦道(因果經)太子有三夫人。一瞿夷。二耶惟檀(即邪輸也)三鹿野。以有三婦。為立三時殿。殿有二萬婇女(十二游經○文句云。未曾有及瑞應。皆云羅睺。是瞿夷子。法華涅槃。皆云是邪輸子。二義云何通。或可彼經舉夫母。此經舉所生。釋論瞿毗邪是寶女。不孕即是瞿夷。故知定是邪輸子○瑞應經云。十七歲納妃)。

四十三年(辛未)太子白王將遊園林。前後導從出城東門。時凈居天化作老人。頭白背傴。見已還宮。愁思不樂。念言老至如電。我豈獨免。云何世人而不怖畏。他日復從城南門出。凈居天化作病人。身瘦腹大不能自持。太子念言。如此病苦云何不畏。即回車入宮。少時復從城西門出。凈居天化為死人。四人輿行室家哭送。太子語臣優陀夷曰。世間乃復有此死苦。云何于中而行放逸。即敕回車。最後出城北門。凈居天化作比丘。法服持缽手執錫杖。太子問是何人。答言。我是比丘。修學聖道永得無為。言已騰虛空去。太子牽馬還宮。而自念言。我先見有老病死苦。常恐為此所逼。今見比丘。開悟我情示解脫路。即思惟方便欲求出家(因果經○按瑞應經云。十四歲游四門○本行經云。太子問何人。答曰。我佛弟子沙門也。問何名沙門。答曰。三界兮擾擾。六趣兮昏昏。識心

【現代漢語翻譯】 現代漢語譯本：觀。太子未曾與妃子行夫婦之事（因果經）。太子有三位夫人：一是瞿夷（G瞿夷），二是耶惟檀（耶惟檀，即耶輸），三是鹿野（鹿野）。因為有三位夫人，所以為她們建立了三座宮殿，每座宮殿有兩萬名婇女（十二游經○文句說，未曾有經及瑞應經，都說是羅睺（羅睺）是瞿夷的兒子，法華經和涅槃經，都說是耶輸的兒子，這兩種說法怎麼能統一呢？或許前一種經書說的是養母，后一種經書說的是生母。釋論說瞿毗邪（瞿毗邪）是寶女，不孕就是瞿夷，所以知道羅睺一定是耶輸的兒子○瑞應經說，十七歲時娶妃）。 四十三年（辛未），太子告訴國王，他要到園林遊玩。前後都有人引導和跟隨，從城東門出去。這時，凈居天（凈居天）化作一位老人，頭髮花白，背也駝了。太子看見后回到宮中，憂愁思慮，很不快樂。心想，衰老來得如此迅速，我難道能夠倖免嗎？為什麼世人都不感到害怕呢？另一天，太子又從城南門出去，凈居天化作一個病人，身體瘦弱，肚子很大，不能自己站立。太子心想，這樣的病痛，怎麼能不感到害怕呢？於是就調轉車頭回宮。過了一會兒，太子又從城西門出去，凈居天化作一個死人，四個人抬著走，家人們哭著送行。太子對臣子優陀夷（優陀夷）說，世間竟然還有這樣的死亡之苦，為什麼人們還在其中放縱享樂呢？於是就命令調轉車頭。最後，太子從城北門出去，凈居天化作一位比丘（比丘），穿著法服，拿著缽，手裡拄著錫杖。太子問這是什麼人。回答說，我是比丘，修學聖道，永遠得到無為的境界。說完就騰空而去。太子牽著馬回到宮中，心裡想，我先前看見了衰老、疾病、死亡的痛苦，常常害怕被這些所逼迫。現在看見了比丘，開啟了我的心智，指示了解脫的道路。於是就思惟種種方便，想要出家（因果經○按瑞應經說，十四歲時游四門○本行經說，太子問是什麼人，回答說，我是佛的弟子沙門（沙門）。問什麼叫沙門，回答說，三界（三界）動盪不安，六趣（六趣）昏暗不明，認識到心……）

【English Translation】 English version: Observation. The prince had not engaged in marital relations with his consorts (Karma Sutra). The prince had three consorts: first, Goyi (瞿夷); second, Yeweitan (耶惟檀, also known as Yeshu); and third, Luye (鹿野). Because he had three consorts, three palaces were built for them, each with twenty thousand concubines (Twelve Excursions Sutra ○ The Commentary states that the Never Before Sutra and the Auspicious Response Sutra both say that Rahula (羅睺) was the son of Goyi, while the Lotus Sutra and the Nirvana Sutra both say he was the son of Yeshu. How can these two views be reconciled? Perhaps the former sutra refers to the foster mother, while the latter refers to the biological mother. The Commentary states that Gupi Xie (瞿毗邪) was a precious woman, and infertility meant she was Goyi, so it is known that Rahula was definitely the son of Yeshu ○ The Auspicious Response Sutra says that he took a consort at the age of seventeen). In the forty-third year (Xinwei), the prince told the king that he would like to visit the gardens. He was guided and followed by attendants as he exited the east gate of the city. At this time, a Pure Abode Heaven (凈居天) transformed into an old man, with white hair and a hunched back. After seeing him, the prince returned to the palace, feeling worried and unhappy. He thought to himself, 'Old age arrives so quickly, how can I alone be exempt? Why are people in the world not afraid?' Another day, the prince exited the south gate of the city, and the Pure Abode Heaven transformed into a sick person, thin and with a large belly, unable to support himself. The prince thought, 'How can one not fear such suffering from illness?' So he turned the chariot around and returned to the palace. After a short time, the prince exited the west gate of the city, and the Pure Abode Heaven transformed into a dead person, carried by four people, with family members crying and seeing him off. The prince said to his minister Youtuoyi (優陀夷), 'The world actually has such suffering from death, why do people still indulge in pleasure?' So he ordered the chariot to turn around. Finally, the prince exited the north gate of the city, and the Pure Abode Heaven transformed into a Bhikkhu (比丘), wearing monastic robes, holding a bowl, and carrying a staff in his hand. The prince asked who this person was. He replied, 'I am a Bhikkhu, cultivating the holy path, and eternally attaining the state of non-action.' After speaking, he ascended into the sky and left. The prince led the horse back to the palace, thinking to himself, 'I have previously seen the suffering of old age, sickness, and death, and I am often afraid of being forced by these. Now I have seen the Bhikkhu, who has opened my mind and shown me the path to liberation.' So he contemplated various means, wanting to renounce the world (Karma Sutra ○ According to the Auspicious Response Sutra, he visited the four gates at the age of fourteen ○ The Original Conduct Sutra says that the prince asked who he was, and he replied, 'I am a Shramana (沙門), a disciple of the Buddha.' He asked what Shramana meant, and he replied, 'The three realms (三界) are turbulent and uneasy, the six realms (六趣) are dark and unclear, recognizing the mind...')

達本源。故號為沙門)。四十四年(壬申)四十五年(癸酉)四十六年(甲戌)四十七年(乙亥)四十八年(丙子)四十九年(丁丑)

出父家

五十年(戊寅)太子年二十五歲(妙樂云。若十九出家。則二十四成道。若三十成道。則二十五出家○據寶藏經。二十五出家。三十成道。荊溪之言。有合於此)往父王所作禮白言。恩愛集會必有別離。唯愿聽我出家學道。王執其手流淚言曰。國未有嗣宜息此意。時相師白王。太子若不出家。過七日後當得轉輪王位。王聞益喜。于城四門各置千人以為防護。王語太子。我昔曾聞阿私陀仙說汝畢定不樂處世。若生一子不復相違。太子即以右手。指其妃腹。便覺有娠(按瑞應經云。指妃腹曰。卻後六年汝當生男)二月七日思求出家。身放光明照諸天宮。諸天皆知太子出家時至。即來禮足白言。無量劫來所修行愿今正成熟。太子答言。如汝等語。然父王敕內外官屬。嚴見防衛欲去無從。諸天即以神力令諸官屬悉皆淳臥使無知者。耶輸臥中即得三夢。一月墮。二牙齒落。三失右臂。覺已具述。太子語云。月猶在天。齒又不落。臂復尚存。當知此夢虛假非實。至於后夜諸天白言。內外眷屬皆悉睡臥。今正是時。太子即令車匿被犍陟來。車匿流淚而言曰。今非遊觀之時。云何

【現代漢語翻譯】 現代漢語譯本 達本源，故號為沙門（Shramana，指通過修行達到本源的人）。四十四年(壬申) 四十五年(癸酉) 四十六年(甲戌) 四十七年(乙亥) 四十八年(丙子) 四十九年(丁丑)

出父家

五十年(戊寅)，太子年二十五歲（妙樂云：若十九出家，則二十四成道；若三十成道，則二十五出家。據《寶藏經》，二十五出家，三十成道。荊溪之言，有合於此）。前往父王處作禮稟告說：『恩愛聚合終有別離之時，唯愿允許我出家學道。』國王握住太子的手，流淚說：『國家尚未有繼承人，希望你打消這個念頭。』當時有相士告訴國王，太子若不出家，過七日後將獲得轉輪王的地位。國王聽后更加高興，在城池的四個門各設定千人作為防護。國王對太子說：『我過去曾聽阿私陀仙（Asita，古代印度的一位隱士）說你必定不喜歡處世，如果生下一個兒子，就不再阻攔你。』太子立即用右手指向妃子的腹部，妃子便覺得有了身孕（按《瑞應經》記載，指妃子腹部說：『卻後六年，你將生下男孩』）。二月七日，太子思求出家，身上放出光明照耀諸天宮殿，諸天都知道太子出家的時間到了，便來禮拜太子的腳，稟告說：『無量劫以來所修行的願望，如今正要成熟。』太子回答說：『正如你們所說，然而父王命令內外官屬，嚴加防衛，想要離去沒有辦法。』諸天便以神通力，讓所有官屬都沉睡，使他們毫無知覺。耶輸陀羅（Yashodhara，釋迦牟尼的妻子）在睡夢中做了三個夢：一是月亮墜落，二是牙齒脫落，三是失去右臂。醒來后，她將夢境全部告訴了太子。太子說：『月亮仍然在天上，牙齒也沒有脫落，手臂也還在，應當知道這些夢是虛假的，不是真實的。』到了後半夜，諸天稟告說：『內外眷屬都已睡著，現在正是時候。』太子立即命令車匿（Channa，釋迦牟尼的馬伕）備好犍陟（Kanthaka，釋迦牟尼的坐騎）馬。車匿流淚說：『現在不是遊玩觀賞的時候，為什麼要這樣做？』

【English Translation】 English version Reaching the source, hence the title Shramana (meaning one who reaches the source through practice). Year 44 (Ren-shen), Year 45 (Gui-you), Year 46 (Jia-xu), Year 47 (Yi-hai), Year 48 (Bing-zi), Year 49 (Ding-chou).

Leaving the Father's House

Year 50 (Wu-yin), the Prince was twenty-five years old (Miao Le says: 'If one leaves home at nineteen, one attains enlightenment at twenty-four; if one attains enlightenment at thirty, one leaves home at twenty-five.' According to the Treasure Trove Sutra, one leaves home at twenty-five and attains enlightenment at thirty. Jingxi's words are in accordance with this). He went to his father the King, paid his respects, and said: 'Affectionate unions must eventually lead to separation. I only wish to be allowed to leave home and study the Way.' The King held his hand, weeping, and said: 'The country has no heir yet, it is better to abandon this idea.' At that time, a physiognomist told the King that if the Prince did not leave home, he would obtain the position of a Chakravartin King after seven days. The King was overjoyed upon hearing this and placed a thousand men at each of the four gates of the city as protection. The King said to the Prince: 'I once heard the Rishi Asita (an ancient Indian hermit) say that you would certainly not enjoy living in the world. If you beget a son, I will no longer oppose you.' The Prince immediately pointed to the belly of his consort with his right hand, and she immediately felt pregnant (according to the Auspicious Response Sutra, pointing to the consort's belly, he said: 'Six years from now, you will give birth to a son'). On the seventh day of the second month, the Prince contemplated leaving home, and his body emitted light, illuminating the palaces of the heavens. All the devas knew that the time for the Prince to leave home had arrived, and they came to prostrate at his feet, saying: 'The vows you have cultivated for countless kalpas are now about to mature.' The Prince replied: 'As you say, but my father the King has ordered the inner and outer officials to be strictly guarded, and there is no way to leave.' The devas then used their supernatural powers to put all the officials to sleep, rendering them unconscious. Yashodhara (Shakyamuni's wife) had three dreams while sleeping: first, the moon fell; second, her teeth fell out; third, she lost her right arm. Upon waking, she told the Prince everything. The Prince said: 'The moon is still in the sky, the teeth have not fallen out, and the arm is still there. You should know that these dreams are false and not real.' In the latter part of the night, the devas reported: 'The inner and outer family members are all asleep, now is the time.' The Prince immediately ordered Channa (Shakyamuni's charioteer) to prepare Kanthaka (Shakyamuni's horse). Channa said with tears: 'Now is not the time for sightseeing, why do you do this?'

中夜而忽索馬。即舉聲號泣欲令王宮眷屬覺知。以天神力昏臥如故。車匿牽馬既至。諸天捧馬四足。並接車匿。帝釋執蓋從北門出。其門無聲自然而開。行至天曉已三逾阇那(三由旬也)諸天事畢忽然不見。行至跋伽仙人苦行林中。即便下馬語車匿言。我既舍國至間靜處。汝與犍陟俱可還宮車匿悲泣不能自勝。犍陟舐太子足。淚落如雨。太子即就車匿。取七寶劍自剃鬚發。而發願言。愿共一切斷除煩惱及以習障。帝釋接發而去。贊言善哉。時凈居天化作獵師身被袈裟。太子見已而語之曰。汝所著衣是寂靜服。云何著此而為罪行。我今持此七寶之衣。與汝貿易。答言善哉。即脫寶衣而與獵者。自被袈裟(大論云。所貿得衣。粗布僧伽梨也)時凈居天還復梵身。上升虛空。於是車匿即牽犍陟。嗚噎悲哽緣路而還。跋伽仙人遙見太子。謂是天神。與眾請坐即問。問仙人。汝等苦行欲何所求。答言。為欲生天。太子又問。汝等修諸苦因以求苦報。終不離苦。言論往復。明旦辭去。車匿牽犍陟還入宮城。具白父王。王愛念情深。即遣王師大臣。尋至仙所仙云。已過中路。遙見樹下端坐思惟。大臣具告王意。太子答曰。豈不知恩。但以生老病死四患為苦耳。我今終無返步。大臣即留憍陳如等五人。密令伺察。時太子北度(按西域記

應雲南度)恒河。路經王舍城中。頻婆娑羅王(按瑞應經作瓶沙王)聞太子至。愿舍國相奉。太子答王。今可於身命財修三堅法。不應以不堅之法勸獎餘人。遂即別去。時王告曰。若道成日愿先見度。太子前行至阿羅邏仙人處。聞說從得初禪。乃至入非想非非想處名為解脫。太子知非究竟。即與仙別。次至迦蘭住處。論議問答。亦復如是。太子調伏二仙人已至伽阇山苦行林中憍陳如等五人住處。于泥連禪河側。靜坐思惟。宜應六年苦行以度眾生(因果經)天神進食一不肯受。天令左右自生麻米。日食一麻一米以續精氣。端坐六年。形體羸瘦。寂默一心。內思安般(將思安住般涅槃故。修此六妙門禪。故法界次第云。前三是定。后三是惠。愛惠察。能發真明。出離生死。妙門者。涅槃為妙。門謂能通。六法相通能至真妙泥洹。故云妙門)一數(攝心在息。從一至十。名之為數)二隨(細心依息。知入知出。故名為隨)三止(息心靜慮名之為止)四觀(分別所證名之為觀)五還(轉心反照名之為還)六凈(心無所依。妄波不起。名之為凈)游止三四(止觀二門)出入二門。微妙神通。無分散意(瑞應經)太子日食一麻一米。或七日一食。陳如五人供奉太子。遣人白王。具說苦相。王與姨母及耶輸。各嚴五百車資生之物。令

車匿領送皆悉不受(因果經○已上並小機所見出家相)。

述曰．按瑞應．因果．中本起．大論。並云十九出家。十二游。增一中雜長四阿含。出曜經和須密論。並云二十九出家。當何所從。今以如來八十壽除五十說法。則定取梵網．無相三昧．寶藏經等。三十成道之言。若以三十成道除六年苦行。則定取荊溪二十五出家。上合寶藏之說。若約前後義定。則有二事可證。一者出家之後。六年苦行取成道之歲。其數正合。二者將出家時。指妃腹曰。卻後六年。汝當生子。後於成道之年。果生羅睺。按賢愚經云。出家修道。六年苦行。得一切智。未曾有經云。太子逃至山澤。勤苦六年。得佛還國。普耀經云。父王聞太子得佛以來。六年令優陀耶往請云。闊別以來十有二年。又云。佛還國入宮坐。羅云來問訊。群臣皆疑。太子捐國十有二年。何從有子。此等經文。並約出家六年成佛。又經六年還國。逆而推之。當以二十五為出家之年審矣。孤山頌。謂五歲遊歷。此語無憑。神智補註。備論異同。請以荊溪之言為正。五十一年(己卯)穆王(滿昭王之子)元年(庚辰)二年(辛巳)降天魔三年(壬午)

四年(癸未)太子心自念言。我今修于苦行垂滿六年。若以羸身而取道者。彼諸外道當言自餓是涅槃因。我當受

【現代漢語翻譯】 現代漢語譯本 車匿（Chandaka，佛陀的侍從）帶領送行的人，佛陀都一概不受。（出自《因果經》，以上內容是小乘佛教所見到的出家景象）。

述曰：考察《瑞應經》、《因果經》、《中本起經》、《大智度論》，都說十九歲出家，十二年遊歷。《增一阿含經》、《雜阿含經》、《出曜經》和《和須密論》都說二十九歲出家，應該依據哪個說法呢？現在用如來八十歲的壽命減去五十年的說法時間，就確定採用《梵網經》、《無相三昧經》、《寶藏經》等所說的三十歲成道的說法。如果用三十歲成道減去六年苦行，就確定採用荊溪所說的二十五歲出家，這與《寶藏經》的說法相合。如果按照前後義理來確定，則有兩件事可以證明。一是出家之後，六年苦行取成道之年，其數字正好相合。二是將要出家時，指著妃子的肚子說：『卻後六年，你應當生子。』後來在成道之年，果然生下羅睺羅（Rahula，佛陀的兒子）。考察《賢愚經》說，出家修道，六年苦行，得到一切智。《未曾有經》說，太子逃到山澤，勤苦六年，得佛還國。《普耀經》說，父王聽說太子成佛以來，六年令優陀耶（Udayin，佛陀的弟子）前往邀請，說：『闊別以來十有二年。』又說，佛還國入宮坐，羅云來問訊，群臣都懷疑，太子捐國十有二年，何從有子？這些經文，都是說出家六年成佛，又經六年還國。反過來推算，應當以二十五歲為出家之年才對。孤山頌說，五歲遊歷，此語沒有憑據。神智補註，詳細論述了異同。請以荊溪的說法為正。五十一年（己卯），穆王（周穆王，滿昭王之子）元年（庚辰），二年（辛巳），降伏天魔，三年（壬午）。

四年（癸未），太子心中自己想：『我如今修習苦行將滿六年，如果以羸弱的身體而求得道果，那些外道就會說自餓是涅槃（Nirvana，解脫）的原因。我應當接受……』

【English Translation】 English version Chandaka (Buddha's attendant) led the people who came to see him off, but the Buddha refused them all. (From the Karma Sutra; the above is the appearance of renunciation as seen by the Hinayana school).

Commentary: Examining the Auspicious Response Sutra, Karma Sutra, Middle Length Origin Sutra, and Great Treatise, they all say he renounced at nineteen and traveled for twelve years. The Ekottara Agama Sutra, Samyutta Agama Sutra, Udāna Sutra, and Vasumitra's Treatise all say he renounced at twenty-nine. Which should we follow? Now, if we take the Tathagata's eighty years of life and subtract fifty years of teaching, we can definitively adopt the words of the Brahma Net Sutra, Anupama Samadhi Sutra, Ratnagotravibhāga Sutra, etc., which say he attained enlightenment at thirty. If we subtract six years of ascetic practice from the attainment of enlightenment at thirty, we can definitively adopt Jingxi's statement that he renounced at twenty-five, which agrees with the Ratnagotravibhāga Sutra. If we determine it according to the meaning of the preceding and following, there are two things that can prove it. First, after renouncing, the six years of ascetic practice to the year of enlightenment, the numbers match exactly. Second, when he was about to renounce, he pointed to the belly of his consort and said, 'Six years from now, you shall bear a son.' Later, in the year of enlightenment, Rahula (Buddha's son) was indeed born. Examining the Sutra of the Wise and Foolish, it says that after renouncing and practicing the Way, he attained all-knowing wisdom after six years of ascetic practice. The Never Before Sutra says that the prince fled to the mountains and forests, diligently practiced for six years, attained Buddhahood, and returned to the country. The Universal Light Sutra says that the father king, having heard that the prince had become a Buddha, sent Udayin (Buddha's disciple) to invite him after six years, saying, 'It has been twelve years since we parted.' It also says that when the Buddha returned to the country and sat in the palace, Rahula came to inquire, and the ministers all doubted, 'The prince abandoned the country for twelve years, how could he have a son?' These sutras all say that he became a Buddha after six years of renunciation, and returned to the country after another six years. Reasoning backward, we should definitely take twenty-five as the year of renunciation. The Gushan Song says that he traveled for five years, but this statement has no basis. Shenzhi's commentary discusses the differences in detail. Please take Jingxi's words as correct. Fifty-one years (Ji Mao), the first year of King Mu (King Mu of Zhou, son of King Zhao) (Geng Chen), the second year (Xin Si), subdued the heavenly demons, the third year (Ren Wu).

The fourth year (Gui Wei), the prince thought to himself, 'I am now about to complete six years of ascetic practice. If I seek the fruit of the Way with a weakened body, those heretics will say that self-starvation is the cause of Nirvana (liberation). I should accept...'

食然後成道。即至泥連禪河。洗浴身體。時彼林外有一牧牛女。名難陀婆羅。有凈居天。來下勸言。汝可供養。女人聞已大喜。即見地中生千葉蓮。上有乳糜即取奉上。太子咒愿受食。氣力充足(按佛本行經。善生村主二女。一名難陀。一名婆羅。聚一千牸牛。取乳飲牛。展轉至十五牛。取乳煮糜。以上菩薩。有龍女。奉天妙筌。提即坐上。如意飽食。身體相好。圓滿如舊○普耀經云。龍女獻妙床)即趣畢缽羅樹。自發愿言。我坐樹下若道不成要終不起(諸經多言菩提樹。此翻為道。言坐此樹下成道也。其樹正名畢缽羅)又思惟。過去諸佛。以草為座成無上道。釋提桓因化為凡人。執凈軟草至菩薩前。問汝何名。答名吉祥。菩薩喜曰。我破不吉以成吉祥。乃敷以為座結加趺坐。而自誓言。不成正覺不起此座(因果經)佛為太子時。出家求道。凈飯王父。遣釋種五人隨逐給侍。憍陳如(此云火器)十力迦葉(亦名婆敷)是母親。二人執五欲樂。見太子初食麻麥。心不忍可即便捨去。頞鞞(此云馬勝)跋提(此云小賢甘露王次子)摩訶男俱利(斛飯王子五人諸文不同。今用文句五卷所出。與此論無殊)此是父親。三人執苦行凈。太子後知非道。舍而受食羹飯酥乳。三人謂其狂亂失志。亦復捨去(新婆沙論。○因果經。四教

【現代漢語翻譯】 現代漢語譯本 進食后，悉達多（Siddhartha）前往尼連禪河（Nairanjana River）沐浴。當時，林外有一位牧牛女，名叫難陀婆羅（Nanda Bala）。有凈居天（Suddhavasa Devas）下凡勸告她說：『你可以供養他。』牧牛女聽后非常高興，隨即看見地上生出一朵千葉蓮花，花上盛著乳糜，便取來供奉給悉達多。悉達多接受並食用后，氣力充足。（按《佛本行經》記載，善生村主（Good Fortune）的兩個女兒，一個名叫難陀（Nanda），一個名叫婆羅（Bala），聚集一千頭母牛，取乳餵牛，逐漸增加到十五頭牛，取乳煮成乳糜，用來供養菩薩。有龍女（Naga maiden）奉獻天妙筌（divine seat），悉達多隨即坐上，如意飽食，身體相好，圓滿如舊。《普耀經》記載，龍女獻上妙床。） 悉達多隨即前往畢缽羅樹（Pippala tree），併發愿說：『我若坐於此樹下不能證得菩提（Bodhi），誓不起身。』（諸經多言菩提樹，此翻譯為道，意為坐於此樹下成道。此樹的正名是畢缽羅。）他又思惟，過去諸佛（Buddhas）皆以草為座而成無上道（Anuttara-samyak-sambodhi）。釋提桓因（Sakka）化作凡人，手執柔軟的凈草來到菩薩面前，問：『你叫什麼名字？』答：『名叫吉祥（Good Fortune）。』菩薩歡喜地說：『我破除不吉，成就吉祥。』於是將草鋪開作為座位，結跏趺坐，併發誓說：『不成正覺（Samyak-sambodhi），不起此座。』（《因果經》） 佛（Buddha）為太子時，出家求道，凈飯王（Suddhodana）派遣釋迦（Sakya）族五人隨侍。憍陳如（Kondanna，火器）和十力迦葉（Dasabala-Kasyapa，亦名婆敷）是母親所派，二人執著於五欲之樂。見太子最初食用麻麥，心中不忍，便捨棄離去。頞鞞（Assaji，馬勝）、跋提（Bhadrika，小賢甘露王次子）、摩訶男俱利（Mahanama-Kulika，斛飯王子），此五人是父親所派，三人執著于苦行。太子後來知道苦行並非正道，捨棄苦行而接受羹飯酥乳。三人認為太子狂亂失志，也捨棄離去。（《新婆沙論》。《因果經》。四教）

【English Translation】 English version Having eaten, Siddhartha went to the Nairanjana River (Nairanjana River) to bathe. At that time, outside the forest, there was a cowherd girl named Nanda Bala (Nanda Bala). Suddhavasa Devas (Suddhavasa Devas) descended and advised her, 'You can make offerings to him.' The cowherd girl was overjoyed upon hearing this and immediately saw a thousand-petaled lotus flower growing from the ground, with milk porridge on it. She took it and offered it to Siddhartha. After Siddhartha accepted and ate it, he was full of strength. (According to the 'Buddha's Acts Sutra,' the two daughters of the village chief Good Fortune (Good Fortune), one named Nanda (Nanda) and the other named Bala (Bala), gathered a thousand cows, took milk to feed the cows, gradually increasing to fifteen cows, took milk to cook porridge, and used it to offer to the Bodhisattva. A Naga maiden (Naga maiden) offered a divine seat (divine seat), and Siddhartha immediately sat on it, eating his fill as he wished, his body's features and characteristics as perfect as before. The 'Universal Radiance Sutra' records that the Naga maiden offered a wonderful bed.) Siddhartha then went to the Pippala tree (Pippala tree) and vowed, 'If I cannot attain Bodhi (Bodhi) sitting under this tree, I vow not to rise.' (Many sutras mention the Bodhi tree, which translates to 'the way,' meaning attaining enlightenment under this tree. The tree's proper name is Pippala.) He also contemplated that past Buddhas (Buddhas) all used grass as a seat and attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). Sakka (Sakka) transformed into an ordinary person, holding soft, clean grass and came before the Bodhisattva, asking, 'What is your name?' He replied, 'My name is Good Fortune (Good Fortune).' The Bodhisattva joyfully said, 'I break misfortune and achieve good fortune.' So he spread the grass as a seat, sat in the lotus position, and vowed, 'If I do not attain Samyak-sambodhi (Samyak-sambodhi), I will not rise from this seat.' ('Sutra of Cause and Effect') When the Buddha (Buddha) was a prince, he renounced his home to seek the Way. King Suddhodana (Suddhodana) sent five Sakya (Sakya) clansmen to attend to him. Kondanna (Kondanna, fire vessel) and Dasabala-Kasyapa (Dasabala-Kasyapa, also named Bāṣpa) were sent by his mother, and they were attached to the pleasures of the five desires. Seeing the prince initially eating sesame and wheat, they could not bear it and abandoned him. Assaji (Assaji, horse victory), Bhadrika (Bhadrika, second son of Little Wise Ambrosia King), and Mahanama-Kulika (Mahanama-Kulika, son of H斛飯王) – these five were sent by his father, and three of them were attached to ascetic practices. The prince later realized that asceticism was not the right path, abandoned asceticism, and accepted soup, rice, ghee, and milk. The three thought the prince was mad and had lost his mind, so they also abandoned him. ('New Vibhasa Sastra.' 'Sutra of Cause and Effect.' Four Teachings)

儀。先降魔后成道。華嚴經。先成道后降魔。妙樂云。既降魔已。應轉法輪。此大小機見之異也。今文云降魔。已入定。明星出時。霍然大悟。則當以降魔為先也)時魔王宮殿自然動搖。魔王念言。瞿曇當成正覺。及道未成往壞亂之。於是手執弓箭。與諸眷屬俱往樹下。語菩薩言。汝應修轉輪王業捨出家法。今若不起我試射汝。菩薩怡然不驚不動。魔王挽弓放箭。停于空中。其鏃向下變成蓮華。魔王復遣三女。白菩薩言。仁者至德。愿侍左右。菩薩答言。汝植小善。得為天身。不念無常。而作妖媚。今便可去。吾不相須。時三天女變成老姥。頭白麵皺。魔王即以軟語誘言。汝若不樂人間。我舍天位及五欲具。悉持與汝。菩薩答言。汝先修少施今得為自在天王。此福有期要還沉溺。非我所須。魔曰。我之果報是汝所知。汝之果報誰復知者。菩薩答言。唯此地知。於時大地六種震動。地神涌出而語魔言。菩薩昔以頭面髓腦國城妻子象馬珍寶。而用佈施。不可稱計。為求無上正真之道。是故汝今不應惱亂。魔聞怖懼。即自思惟。我今當更設方便廣集軍眾以力迫脅。時諸軍眾忽然來至充滿虛空。執戟操劍。多頭多目。諸惡類形圍繞菩薩。四方煙起四海涌沸。是諸魔眾各盡威力。角目切齒橫飛亂擲。菩薩觀之如童子戲。空中有神

【現代漢語翻譯】 現代漢語譯本 儀：指（釋迦牟尼佛）先降伏魔障，然後證得佛果。《華嚴經》則記載先證得佛果，后降伏魔障。妙樂的解釋是，既然已經降伏魔障，就應該轉法輪（開始說法）。這是大小乘佛教見解的差異。本文說降伏魔障，已經入定，當啟明星出現時，突然大徹大悟，那麼應當以先降伏魔障為是。 這時魔王的宮殿自然震動搖晃。魔王心想：『瞿曇（釋迦牟尼佛的本名）將要成就正覺，趁他還沒有成道，前去破壞擾亂他。』於是手持弓箭，與他的眷屬一同前往菩提樹下，對菩薩說：『你應該修習轉輪王的功業，放棄出家修行。現在如果你不起來，我就試著射你。』菩薩安然不動，毫不驚慌。魔王拉弓放箭，箭停留在空中，箭頭向下變成蓮花。魔王又派遣三個女兒，對菩薩說：『仁者具有最高的德行，我們願意侍奉在您左右。』菩薩回答說：『你們種下微小的善根，才得以成為天人，卻不思念世事無常，反而做出妖媚的姿態。現在你們可以離開了，我不需要你們。』當時這三個天女變成老婦，頭髮斑白，面容憔悴。魔王又用溫和的言語誘惑說：『如果你不喜歡人間，我捨棄天王之位以及五欲的享受，全部都給你。』菩薩回答說：『你先前修習少許佈施，現在才得以成為自在天王，這種福報有期限，最終還是要沉淪，不是我所需要的。』魔王說：『我的果報是你所知道的，你的果報又有誰知道呢？』菩薩回答說：『只有這大地知道。』這時大地發生六種震動，地神涌出，對魔王說：『菩薩過去用頭、面、骨髓、腦髓、國家、城池、妻子、象、馬、珍寶，用來佈施，不可計數，為的是求得無上正真之道。所以你現在不應該惱亂他。』魔王聽了，感到恐懼，就自己思量：『我現在應當再想辦法，廣泛聚集軍隊，用武力脅迫他。』這時，眾多的軍隊忽然來到，充滿天空，手持長戟，拿著寶劍，多頭多目，各種醜惡的形象圍繞著菩薩。四面八方升起煙霧，四海翻騰沸騰。這些魔眾各自用盡威力，怒目切齒，橫衝直撞，亂扔東西。菩薩觀看他們，就像小孩子在玩遊戲。空中有神

【English Translation】 English version The 'Yi' refers to (Sakyamuni Buddha) first subduing the demons and then attaining enlightenment. The Huayan Sutra records that enlightenment was attained first, followed by the subduing of demons. Miaole explains that since the demons have already been subdued, the Dharma wheel should be turned (begin teaching). This is the difference in views between Mahayana and Hinayana Buddhism. The text here says that the demons were subdued, and he had already entered samadhi. When the morning star appeared, he suddenly had a great enlightenment, so the subduing of demons should be considered first. At this time, the palace of the demon king naturally shook. The demon king thought: 'Gautama (Sakyamuni Buddha's original name) is about to achieve perfect enlightenment. Before he attains enlightenment, I will go and disrupt him.' So he held a bow and arrow and went with his retinue to the Bodhi tree and said to the Bodhisattva: 'You should cultivate the deeds of a Chakravartin king and abandon the Dharma of leaving home. If you do not get up now, I will try to shoot you.' The Bodhisattva remained calm and unmoved. The demon king drew his bow and released an arrow. The arrow stopped in the air, and the arrowhead turned downward into a lotus flower. The demon king then sent three daughters to say to the Bodhisattva: 'Benevolent one, you have the highest virtue. We are willing to serve you.' The Bodhisattva replied: 'You have planted small good roots, so you can become devas, but you do not think about impermanence, but instead act coquettishly. Now you can leave, I do not need you.' At that time, these three goddesses turned into old women, with white hair and wrinkled faces. The demon king then tempted with gentle words: 'If you do not like the human world, I will give up my position as a heavenly king and the enjoyment of the five desires, and give them all to you.' The Bodhisattva replied: 'You previously cultivated a little giving, and now you can become a free and easy heavenly king. This blessing has a limited time, and you will eventually sink again, which is not what I need.' The demon king said: 'My karmic reward is known to you, but who knows your karmic reward?' The Bodhisattva replied: 'Only this earth knows.' At this time, the earth shook in six ways, and the earth god emerged and said to the demon king: 'The Bodhisattva used his head, face, marrow, brain, country, city, wife, elephants, horses, and treasures to give alms, which cannot be counted, in order to seek the supreme and true path. Therefore, you should not disturb him now.' The demon king was frightened when he heard this, and thought to himself: 'Now I should think of another way to gather a large army and force him with force.' At this time, many troops suddenly arrived, filling the sky, holding halberds and swords, with many heads and many eyes, and all kinds of ugly images surrounding the Bodhisattva. Smoke rose from all directions, and the four seas churned and boiled. These demons each exhausted their power, glaring and gnashing their teeth, rushing around and throwing things. The Bodhisattva watched them as if they were children playing games. There are gods in the sky

隱身而言。菩薩歷劫修習善果欲導眾生。汝今云何惱亂導師。今日決定樹下成無上道。此地乃是過去諸佛金剛之座。堪受妙定。非汝所摧。汝今宜應息憍慢意而奉事之。是時魔王聞空中聲即還本宮(因果經)。惡魔波旬將八十億眾。欲來壞佛。語云。汝不急去。我擲汝海水。佛語波旬。汝今先能動此澡瓶。然後可能擲我海水。時波旬不能令動。軍眾壞散(雜寶藏經)波旬長子商主即頂禮菩薩求乞懺悔白言。我父無智觸忤大聖。愿得恕亮(佛本行經○已上小機所見降魔相)。

述曰。諸經云。魔波旬在六慾頂。別有宮殿。今因果經。乃指為自在天王。如此則當第六天。有此兩異。蓋是譯者。用義之不同也。

成佛道

二月七日惡魔退散之時。菩薩心凈湛然不動。落日停光澄月映徹眾星粲爛。天雨妙花作眾技樂。以用供養。菩薩既降魔已放大光明。即便入定思惟真諦。悉知過去所造善惡壽命短長。一切眾生輪迴五道。無有真實。橫生苦樂。明星出時霍然大悟(即八日天曉也)得無上道為最正覺(因果經○此小機所見成道相)○佛成道日斛飯王(第一弟)遣使白凈飯王言。貴弟生男(第一弟白飯王)王心歡喜語來使云。今日大吉。是男當字為阿難(此云歡喜)舉國欣慶。又名慶喜(大論)○是歲耶輸夫人

【現代漢語翻譯】 現代漢語譯本：

（魔王）隱身說道：『菩薩經歷無數劫修行善果，想要引導眾生，你現在為何要惱亂導師？今日（菩薩）必定在菩提樹下成就無上正等正覺。此地乃是過去諸佛的金剛座，堪能承受微妙禪定，不是你所能摧毀的。你現在應該停止驕慢之心，來恭敬奉事他。』當時，魔王聽到空中的聲音，就返回了自己的宮殿（出自《因果經》）。惡魔波旬（Pāpīyas，魔王名）率領八十億眷屬，想要來破壞佛陀，說道：『你如果不趕快離開，我就用海水淹沒你。』佛陀對波旬說：『你現在先能移動這個澡瓶，然後才可能用海水淹沒我。』當時，波旬不能使澡瓶移動，他的軍隊潰散（出自《雜寶藏經》）。波旬的長子商主，就頂禮菩薩，請求懺悔，說道：『我的父親沒有智慧，冒犯了大聖，希望能夠得到您的寬恕。』（出自《佛本行經》，以上是小機所見的降魔景象）。

敘述：

各部經書中說，魔波旬在六慾天的頂端，另有宮殿。而《因果經》卻指他為自在天王。這樣看來，第六天就有了這兩種不同的說法。這大概是譯者在用義上的不同。

成佛道

二月七日，惡魔退散之時，菩薩內心清凈，湛然不動。落日停止發光，澄明的月亮映照，眾星燦爛。天空中降下美妙的花朵，演奏各種樂器，用來供養（菩薩）。菩薩降伏魔眾之後，放出大光明，隨即進入禪定，思惟真諦。完全知曉過去所造的善惡業，壽命的長短，一切眾生在五道中輪迴，沒有真實不變的，平白地產生苦樂。當啟明星出現時，菩薩豁然大悟（即二月八日天亮時），證得無上正等正覺（出自《因果經》，這是小機所見的成道景象）。佛陀成道之日，斛飯王（Śuddhodana，凈飯王之弟）派遣使者稟告凈飯王說：『您的尊弟生了兒子（指凈飯王之弟白飯王）。』凈飯王內心歡喜，對來使說：『今日大吉。這個孩子應當取名為阿難（Ānanda，意為歡喜），舉國上下都歡欣慶賀。』又名慶喜（出自《大智度論》）。這一年，耶輸陀羅（Yaśodharā）夫人……

【English Translation】 English version:

(The demon king) said in a hidden voice: 'The Bodhisattva has cultivated good deeds for countless kalpas, desiring to guide sentient beings. Why are you now disturbing the guide? Today, (the Bodhisattva) will definitely attain unsurpassed complete enlightenment under the Bodhi tree. This place is the Vajra seat of past Buddhas, capable of receiving subtle samadhi, and cannot be destroyed by you. You should now cease your arrogance and respectfully serve him.' At that time, the demon king, hearing the voice in the sky, returned to his palace (from the Karma Sutra). The demon Pāpīyas (demon king's name) led eighty billion followers, wanting to come and destroy the Buddha, saying: 'If you do not leave quickly, I will flood you with seawater.' The Buddha said to Pāpīyas: 'If you can first move this water basin, then you might be able to flood me with seawater.' At that time, Pāpīyas could not move the water basin, and his army scattered (from the Saṃyuktaratnapiṭaka Sūtra). Pāpīyas's eldest son, Shangzhu, then prostrated to the Bodhisattva, requesting repentance, saying: 'My father is without wisdom and has offended the Great Sage. I hope he can be forgiven.' (From the Buddha's Former Deeds Sutra, the above is the scene of subduing demons as seen by Xiaoji).

Narration:

The various sutras say that the demon Pāpīyas has a palace at the top of the sixth desire heaven. However, the Karma Sutra refers to him as the King of自在天 (Śiva). In this way, there are these two different accounts in the sixth heaven. This is probably due to the different interpretations of the translators.

Attaining Buddhahood

On the seventh day of the second month, when the demons had retreated, the Bodhisattva's mind was pure, serene, and unmoving. The setting sun stopped shining, the clear moon reflected, and the stars were brilliant. Wonderful flowers rained down from the sky, and various musical instruments played, used for offering (to the Bodhisattva). After the Bodhisattva subdued the demons, he emitted great light and immediately entered samadhi, contemplating the true meaning. He fully knew the good and evil deeds created in the past, the length of life, and that all sentient beings are in the cycle of rebirth in the five paths, without anything real or unchanging, and that suffering and happiness arise for no reason. When the morning star appeared, the Bodhisattva suddenly awakened (that is, at dawn on the eighth day of the second month), attaining unsurpassed complete enlightenment (from the Karma Sutra, this is the scene of attaining Buddhahood as seen by Xiaoji). On the day the Buddha attained Buddhahood, King Śuddhodana (凈飯王, Śuddhodana's brother) sent a messenger to report to King Śuddhodana, saying: 'Your honorable brother has given birth to a son (referring to King Śuddhodana's brother, 白飯王).' King Śuddhodana was delighted and said to the messenger: 'Today is auspicious. This child should be named Ānanda (阿難, meaning joy), and the whole country rejoices.' He was also named 慶喜 (Qìngxǐ, Celebration of Joy) (from the Mahāprajñāpāramitopadeśa). In that year, Lady Yaśodharā (耶輸陀羅)...

生子名羅睺羅(此云覆障以在閉為障也)時羅睺羅阿修羅食月。因以為名。初太子出家之日。指妃腹曰。卻後六年汝當生男。至是在胎六年而生(瑞應經)。

述曰。大乘開住胎。合降魔于成道。小乘開降魔。合住胎于托胎。住胎見起信。降魔見四教義。此先達之論也。今觀大小。皆有住胎降魔之文。如華嚴云。菩薩住母胎已。示現出家成道等相。此大乘住胎也。因果經。菩薩在母胎。行住坐臥。一日六時。為諸天鬼神說法。此小乘住胎也。花嚴離世間品。菩薩出家成道降魔轉法輪等。妙樂云。四佛各有四降魔相。此大乘降魔也。因果經。既降魔已即便入定。明星出時得最正覺。此小乘降魔也。今欲順八相之言。且用起信四教義二文開合為證。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三上

宋景定四明東湖沙門志磐撰

教主釋迦牟尼佛本紀第一之三上

轉法輪

序曰。說法度人。如來出世之大要。人有利鈍。則法有頓漸。故聞法之人無不悟入。猶夫醫王應病與藥。藥能合宜。則病無不愈。疏不云乎。今佛始終具轉五味法輪。轉此法度人他心令得悟。斯轉法輪之義也。

如來轉法輪。一代五時。則有八教。

轉法輪者。輪以摧碾為義。

【現代漢語翻譯】 現代漢語譯本： 生下的兒子名叫羅睺羅（意思是覆障，因為他在母胎中被障礙）。當時羅睺羅阿修羅（Rāhu Asura，一種惡神）吞食月亮，因此以此為名。當初太子出家的時候，指著妃子的肚子說：『六年之後你應當生個男孩。』到期后，他在母胎中待了六年才出生（出自《瑞應經》）。

述曰：大乘佛教將住胎（entering the womb）和降魔（subduing Māra）合併到成道（achieving enlightenment）中。小乘佛教將降魔和住胎合併到托胎（conception）中。關於住胎的說法見於《大乘起信論》，關於降魔的說法見於《四教義》。這是前人的論述。現在觀察大小乘佛教，都有關於住胎和降魔的記載。例如，《華嚴經》說：菩薩住在母胎中，示現出家、成道等相。這是大乘佛教的住胎說。因果經說：菩薩在母胎中，行住坐臥，一日六時，為諸天鬼神說法。這是小乘佛教的住胎說。《華嚴經·離世間品》說：菩薩出家、成道、降魔、轉法輪等。妙樂說：四佛各有四種降魔相。這是大乘佛教的降魔說。《因果經》說：降魔之後，隨即入定，明星出現時得到最正覺。這是小乘佛教的降魔說。現在想要順應八相成道之說，暫且用《起信論》和《四教義》這兩篇文章來開合作為證明。 《佛祖統紀》卷第三上 宋景定四明東湖沙門志磐撰 教主釋迦牟尼佛本紀第一之三上 轉法輪 序言：說法度人，是如來（Tathāgata，佛的稱號）出世的最大要務。人們有聰穎和愚鈍之分，所以佛法有頓悟和漸悟之別。因此，聽聞佛法的人沒有不領悟的，就像醫王根據病情給予藥物，藥物如果合適，疾病就沒有不痊癒的。《疏》中不是這樣說的嗎？現在佛陀始終都具備轉五味法輪（five flavors of Dharma wheel）。轉動這個法輪來度化他人，使他們的心得以領悟，這就是轉法輪的意義。 如來轉法輪，一生分為五個時期，則有八教。 轉法輪，輪有摧毀碾壓的含義。

【English Translation】 English version: The son born was named Rāhula (meaning 'fetter' or 'obstacle,' because he was an obstacle while in the womb). At that time, the Asura Rāhu (a type of demon) was eating the moon, hence the name. Initially, when the prince renounced the world, he pointed to his consort's belly and said, 'After six years, you shall bear a son.' When the time came, he was in the womb for six years before being born (from the Ruiying Jing).

Commentary: Mahāyāna Buddhism combines entering the womb and subduing Māra into achieving enlightenment. Hīnayāna Buddhism combines subduing Māra and entering the womb into conception. The discussion of entering the womb can be found in the Awakening of Faith in the Mahāyāna, and the discussion of subduing Māra can be found in the Four Teachings. This is the view of previous scholars. Now, observing both Mahāyāna and Hīnayāna Buddhism, both have accounts of entering the womb and subduing Māra. For example, the Avataṃsaka Sūtra says: 'The Bodhisattva, while dwelling in the mother's womb, manifests the appearances of renouncing the world, achieving enlightenment, and so on.' This is the Mahāyāna view of entering the womb. The Karma Sutra says: 'The Bodhisattva, while in the mother's womb, walking, standing, sitting, and lying down, preaches the Dharma to gods and spirits six times a day.' This is the Hīnayāna view of entering the womb. The Avataṃsaka Sūtra's 'Leaving the World' chapter says: 'The Bodhisattva renounces the world, achieves enlightenment, subdues Māra, turns the Dharma wheel, and so on.' Miaole says: 'Each of the four Buddhas has four aspects of subduing Māra.' This is the Mahāyāna view of subduing Māra. The Karma Sutra says: 'Having subdued Māra, he immediately enters into samādhi, and when the morning star appears, he attains perfect enlightenment.' This is the Hīnayāna view of subduing Māra. Now, wanting to accord with the eight aspects of attaining enlightenment, we will temporarily use the two texts of the Awakening of Faith and the Four Teachings to open and combine as evidence. Comprehensive Records of Buddhas and Patriarchs, Volume 3, Part 1 Compiled by Shramana Zhipan of Donghu, Siming, during the Jingding era of the Song Dynasty The Basic Annals of the Teaching Master Śākyamuni Buddha, Volume 1, Part 3 Turning the Dharma Wheel Preface: Preaching the Dharma and liberating beings is the greatest task of the Tathāgata's appearance in the world. People have varying degrees of intelligence and dullness, so the Dharma has sudden and gradual approaches. Therefore, those who hear the Dharma all attain enlightenment, just as a physician gives medicine according to the illness, and if the medicine is suitable, the illness will surely be cured. Does the Commentary not say this? Now, the Buddha always possesses the five flavors of the Dharma wheel. Turning this Dharma wheel to liberate others, so that their minds may attain enlightenment, this is the meaning of turning the Dharma wheel. The Tathāgata's turning of the Dharma wheel is divided into five periods in his life, which then have eight teachings. Turning the Dharma wheel: the wheel has the meaning of crushing and grinding.

如來說法。化轉物心。於法自在。如輪王輪寶運轉無礙。又如來三輪不思議。謂身輪現通。口輪說法。意輪鑒機。能與眾生摧碾一切惑累。法苑云。輪王有二。財輪王者。有四等。金輪千輻。化被四洲。住劫八萬歲時出。銀輪七百五十輻。化三天下。除北洲。銅輪五百輻。化東南二洲。鐵輪二百五十輻。唯化南洲。如阿育王是也。法輪王者。若減百年如來出世是也。

一代者。通指八相。別在五時。五時復有通別。妙玄雲。五味半滿。論別別有齊限。論通通於初后。若華嚴別但在初。通則至后。鹿苑已去例此云云。今論一化唯在別義。論五時者。義出三經。謂華嚴三照。涅槃五味。法華信解品。四大弟子領解等文。故文句云。四大弟子深得佛意探領一代五時之教。始終次第。其文出此。

八教者。妙樂云。化儀四教。是判教之大綱。化法四教。是釋義之綱目。是知頓等是判。藏等是釋。如判華嚴為頓。則以別圓釋之。乃至判法華為非頓非漸。以純圓釋之。此今家消經之軌則也。妙樂又云。若消諸經。但用藏等。其文稍通。若釋法華。無頓等八。舉止失措。謂余經但論當部逗機得益。故未須頓等。若釋法華。須明一代。故用頓等以括始終。輔行雲。藏等四教。遍收一切大小乘經。因果顯了。各立教主。各被

【現代漢語翻譯】 現代漢語譯本：如來說法，化解轉變眾生的物慾之心，對於佛法運用自如，就像轉輪王的輪寶運轉那樣毫無阻礙。而且，如來的身、口、意三輪不可思議：身輪顯現神通，口輪宣講佛法，意輪洞察眾生的根機。能夠幫助眾生摧毀、碾碎一切的迷惑和煩惱。法苑中說，轉輪王有兩種：財輪王有四種等級。金輪王擁有一千個輻條的輪寶，教化覆蓋四大部洲，出現在安住劫八萬歲的時候。銀輪王擁有七百五十個輻條的輪寶，教化覆蓋三個天下（除去北俱盧洲）。銅輪王擁有五百個輻條的輪寶，教化覆蓋東南兩個部洲。鐵輪王擁有二百五十個輻條的輪寶，只教化南贍部洲，比如阿育王就是鐵輪王。法輪王，指的是壽命減少到一百年時，如來出世的情況。

一代，通常指的是佛陀示現的八相成道（Buddha's Eight Great Events）。具體來說，可以分為五個時期（Five Periods of Teaching）。這五個時期又有通和別的區分。妙玄中說，五味（Five Flavors）和半滿（Half and Full Teachings），如果從別（distinct）的角度來說，各有界限；如果從通（common）的角度來說，則貫穿始終。比如《華嚴經》（Avatamsaka Sutra）從別義上來說只在最初，但從通義上來說則貫穿始終。鹿苑（Deer Park）之後的經典都可以以此類推。現在討論的一化（One Teaching）只在別義上進行。討論五時，其含義出自三部經，即《華嚴經》的三種照耀（Three Illuminations），《涅槃經》（Nirvana Sutra）的五味，以及《法華經》（Lotus Sutra）的信解品（Belief and Understanding Chapter），其中四大弟子領悟理解等內容。所以文句中說，四大弟子深刻領會佛陀的意圖，探求領悟一代五時之教，始終的次第，其文句就出自這裡。

八教，妙樂中說，化儀四教（Four Methods of Teaching）是判教（Classifying Teachings）的大綱，化法四教（Four Doctrines for Transformation）是解釋義理的綱目。由此可知，頓（Sudden）等是判教，藏（Tripitaka）等是釋義。比如，如果判定《華嚴經》為頓教，就用別教（Distinct Teaching）和圓教（Perfect Teaching）來解釋它。乃至判定《法華經》為非頓非漸（Neither Sudden nor Gradual），就用純圓教（Purely Perfect Teaching）來解釋它。這是現在天臺宗解釋經典的標準。妙樂又說，如果解釋其他經典，只用藏教等，其文義還算通順；如果解釋《法華經》，沒有頓教等八教，就會舉止失措。這是因為其他經典只論述當部經典如何適應眾生的根機而使他們獲得利益，所以不需要頓教等。如果解釋《法華經》，就必須明白一代時教，所以要用頓教等來概括始終。輔行中說，藏教等四教，普遍收攝一切大小乘經典，因果關係明顯，各自確立教主，各自教化眾生。

【English Translation】 English version: The Tathagata preaches the Dharma, transforming and resolving the materialistic minds of sentient beings. He is free and at ease with the Dharma, just like the unimpeded turning of the Wheel Treasure of a Chakravartin King (Wheel-Turning King). Moreover, the three wheels of the Tathagata—body, speech, and mind—are inconceivable: the body wheel manifests supernatural powers, the speech wheel expounds the Dharma, and the mind wheel discerns the faculties of sentient beings. It can help sentient beings to destroy and crush all delusions and afflictions. The Dharma Garden says that there are two types of Chakravartin Kings: Wealth-Wheel Kings have four levels. The Gold-Wheel King possesses a wheel with a thousand spokes, whose teachings cover the four continents, appearing when the kalpa (aeon) abides for eighty thousand years. The Silver-Wheel King possesses a wheel with seven hundred and fifty spokes, whose teachings cover three continents (excluding Uttarakuru). The Copper-Wheel King possesses a wheel with five hundred spokes, whose teachings cover the southeast two continents. The Iron-Wheel King possesses a wheel with two hundred and fifty spokes, whose teachings only cover Jambudvipa (the southern continent), such as King Ashoka. Dharma-Wheel Kings refer to the situation when the Tathagata appears when the lifespan decreases to one hundred years.

'One Lifetime' (Ekayana) generally refers to the Eight Great Events (Ashta-maha-sthana) of the Buddha's manifestation. Specifically, it can be divided into the Five Periods of Teaching (Pancha-kala). These five periods have both common (Tong) and distinct (Bie) aspects. The Wonderful Profundity (Myo Gen) says that the Five Flavors (Go-mi) and Half and Full Teachings (Han-man) have their respective limits from the distinct perspective, but from the common perspective, they run through from beginning to end. For example, the Avatamsaka Sutra (Kegon-gyo) is only at the beginning from the distinct meaning, but it runs through from beginning to end from the common meaning. The sutras after Deer Park (Mrigadava) can be inferred in the same way. The One Transformation (Ichike) discussed now is only in the distinct meaning. Discussing the Five Periods, its meaning comes from three sutras, namely the Three Illuminations (San-sho) of the Avatamsaka Sutra, the Five Flavors of the Nirvana Sutra (Nehan-gyo), and the Belief and Understanding Chapter (Shingehin) of the Lotus Sutra (Hokke-kyo), in which the four great disciples comprehend and understand the content. Therefore, the Words and Phrases (Monku) says that the four great disciples deeply understood the Buddha's intention, explored and understood the teachings of the One Lifetime and Five Periods, the order from beginning to end, and its phrases come from here.

The Eight Teachings (Hachikyo), the Wonderful Joy (Myo Raku) says that the Four Methods of Teaching (Ke-gi-shikyo) are the outline for Classifying Teachings (Han-kyo), and the Four Doctrines for Transformation (Ke-ho-shikyo) are the outline for explaining the meaning. From this, it can be known that Sudden (Ton) and so on are Classifying Teachings, and Tripitaka (Zo) and so on are explaining the meaning. For example, if the Avatamsaka Sutra is judged as the Sudden Teaching, it is explained by the Distinct Teaching (Bie-kyo) and the Perfect Teaching (En-kyo). Even if the Lotus Sutra is judged as Neither Sudden nor Gradual (Hi-ton-hi-zen), it is explained by the Purely Perfect Teaching (Jun-en-kyo). This is the standard for the Tiantai School (Tendai-shu) to interpret the sutras now. The Wonderful Joy also says that if other sutras are interpreted, only the Tripitaka Teaching and so on are used, and its meaning is relatively smooth; if the Lotus Sutra is interpreted, without the Sudden Teaching and other Eight Teachings, one will be at a loss. This is because other sutras only discuss how the sutra adapts to the faculties of sentient beings and enables them to obtain benefits, so the Sudden Teaching and so on are not needed. If the Lotus Sutra is interpreted, one must understand the teachings of the One Lifetime, so the Sudden Teaching and so on are used to summarize from beginning to end. The Auxiliary Conduct (Ho-gyo) says that the Four Teachings such as the Tripitaka Teaching universally collect all the Mahayana and Hinayana sutras, the relationship between cause and effect is clear, each establishes a teaching master, and each teaches sentient beings.

機緣。始終備足。不過此四。頓等四教。但是如來不思議力。布措藏等。盈縮調停成熟物機。破邪立正引小歸大。廢偏顯圓會權入實故。有諸部五味相生。利物無方適時出沒。

言五時者。一華嚴時。

具云大方廣佛華嚴經。人法譬具足立題。別行玄記云。大方廣是法。佛是舍那果人。華嚴譬諸地因華莊嚴果德(文)此經總有七處九會。會處不一。故以經標名。

二鹿苑時。

輔行引大論云。如來因地為鹿群主。波羅柰王入山遊獵。有母鹿懷子。當差次供饌。母告鹿主。枉殺其子。鹿主詣王求代。王說偈曰。我實人頭鹿。汝是鹿頭人。以理而為人。不以形為人。我從今日始。不食一切肉。我以無畏施。亦可安汝意。鹿群所居。故名鹿苑。亦名柰苑。從樹立名。亦名仙苑。二仙所住故。此以處標名酬昔行因之地。

三方等時。

四教並談曰方。四機俱被曰等。此從法得名。依部教立。故續遺紀云。方等之名有二意。若大經從酪出生酥。譬修多羅出方等。此約第三時。的從部教。即被三乘四教機也。若普賢觀此方等經。是諸佛眼。乃直明圓理。非第三時也(文)普賢方等乃方廣平等之義。諸部大乘談圓理處。併名方等。

四般若時。

此云智慧。五種不翻中尊貴不翻也

【現代漢語翻譯】 現代漢語譯本 機緣成熟，始終準備充足。不過是華嚴、阿含、方等、般若這四時，以及頓、漸等四教。但這都是如來不可思議的力量，佈置藏教等，或盈或縮，調和停息，使眾生的根機成熟，破除邪見，樹立正見，引導小乘歸向大乘，廢除偏頗，彰顯圓滿，會通權巧，歸入真實。因此有諸部經典五味相生的說法，利益眾生沒有固定方式，適應時機出現或隱沒。

說到五時，第一是華嚴時。

完整地說，是《大方廣佛華嚴經》。以人、法、譬喻都具備來立題。《別行玄記》中說：『大方廣』是法，佛是盧舍那佛，是果位的人，『華嚴』譬喻諸地因地的華來莊嚴果地的功德。這部經總共有七處九會，集會的處所不一，所以用『經』來標明名稱。

第二是鹿苑時。

《輔行》引用《大論》說：如來在因地時是鹿群的首領。波羅奈王入山遊獵，有一隻母鹿懷著小鹿，輪到它供膳。母鹿告訴鹿主，枉殺了它的孩子。鹿主去見國王，請求代替。國王說偈語：『我實在人頭鹿，你是鹿頭人。以理而為人，不以形為人。我從今日始，不食一切肉。我以無畏施，亦可安汝意。』鹿群所居住的地方，所以叫做鹿苑。也叫做柰苑，從樹木來立名。也叫做仙苑，因為有兩位仙人居住。這是用處所來標明名稱，酬謝過去行因的地方。

第三是方等時。

四教並談叫做『方』，四種根機都被攝受叫做『等』。這是從法來得名。依據部教來建立。所以《續遺紀》中說：『方等』這個名稱有兩種含義。如果按照《大經》從牛乳出生酪，從酪出生酥的比喻，譬如修多羅出生方等。這是指第三時，的確是從部教來說，就是被三乘四教的根機。如果按照《普賢觀》所說，這部《方等經》是諸佛的眼睛，那就是直接闡明圓滿的道理，不是指第三時。《普賢方等》就是方廣平等的含義。諸部大乘經典談論圓滿道理的地方，都叫做方等。

第四是般若時。

這裡的意思是智慧。在五種不翻譯的情況中，屬於尊貴而不翻譯。

【English Translation】 English version When the conditions are right, everything is always prepared. It's just these four periods: Huayan (Flower Garland), Agama, Vaipulya (Extended), and Prajna (Wisdom); and the four teachings: sudden, gradual, etc. But these are all due to the inconceivable power of the Tathagata (Thus Come One), arranging the Tripitaka (Three Baskets) and others, sometimes expanding, sometimes contracting, harmonizing and settling, so that the faculties of beings mature, destroying wrong views, establishing right views, guiding the small vehicle to the great vehicle, abolishing the biased, revealing the complete, uniting the expedient, and entering the real. Therefore, there is the saying that the various scriptures have five flavors that arise together, benefiting beings without a fixed method, appearing or disappearing according to the time.

Speaking of the five periods, the first is the Huayan period.

To say it completely, it is the 'Great, Expansive, Buddha Flower Garland Sutra'. The title is established with the completeness of person, dharma, and analogy. The 'Separate Practice Profound Record' says: 'Great, expansive' is the dharma, Buddha is Vairocana Buddha, the person of the fruit position, 'Flower Garland' is an analogy for the flowers of the causal grounds of the various grounds adorning the merits of the fruit ground. This sutra has a total of seven locations and nine assemblies. The places of assembly are not the same, so the name is marked with 'Sutra'.

The second is the Deer Park period.

The 'Supplementary Conduct' quotes the 'Great Treatise' saying: The Tathagata was the leader of a deer herd in the causal ground. The King of Varanasi entered the mountains to hunt, and there was a doe carrying a fawn, and it was its turn to provide food. The doe told the deer leader that its child was being wrongly killed. The deer leader went to see the king and asked to take its place. The king said in a verse: 'I am truly a man-headed deer, you are a deer-headed man. To be a man by reason, not to be a man by form. From this day on, I will not eat any meat. I give fearlessness, and I can also calm your mind.' The place where the deer herd lived is called Deer Park. It is also called Naita Garden, named after the trees. It is also called Immortal Garden, because two immortals lived there. This uses the place to mark the name, to repay the place of past causal conduct.

The third is the Vaipulya period.

Speaking of the four teachings together is called 'Vaipulya', and the four kinds of faculties are all included is called 'Extended'. This is named after the dharma. It is established according to the scriptures. Therefore, the 'Continued Remains Record' says: The name 'Vaipulya' has two meanings. If according to the analogy of the 'Great Sutra' that milk is born from milk, and ghee is born from curd, it is like the Vaipulya being born from the Sutra. This refers to the third period, and it is indeed from the scriptures, which is the faculty of the three vehicles and four teachings. If according to the 'Universal Worthy Contemplation', this 'Vaipulya Sutra' is the eye of all Buddhas, then it is directly clarifying the complete principle, not referring to the third period. 'Universal Worthy Vaipulya' is the meaning of expansive, broad, and equal. The places in the various Mahayana scriptures that discuss the complete principle are all called Vaipulya.

The fourth is the Prajna period.

This means wisdom. Among the five cases of non-translation, it belongs to the noble and is not translated.

。具云摩訶般若。此從經標名。

五法華涅槃時。

二經同明開顯並屬醍醐。故合為一時。此並從經標名。法華具云妙法蓮華經。由妙法有施開廢三者之義。故以蓮華為喻。涅槃者。具云摩訶般涅槃經。此翻大滅度。大即法身。滅即解脫。度即般若。一經始終。純談三德。

是為五時。

五時立名不出三義。華嚴從喻。鹿苑從處。方等般若涅槃從法。法華從法喻。

亦名五味。

此有相生濃淡二義。言相生者。妙玄雲。初頓之後。次開于漸。故涅槃云。從佛出十二部經。從十二部經出修多羅。譬從牛出乳從乳出酪云云。次第相生不取濃淡。又云。呼為乳者。意不在淡。以初故本故。言濃淡者。義例云。經中五味。惟喻一代五時濃淡。濃淡雖殊皆從牛出。元草堂云。相生喻教。濃淡喻機。喻教則有次第。從頓開漸。漸入轉深終會於圓。喻機則有優劣。初自聾啞彈訶淘汰。而卒至得記(文)只一五味作兩番譬。能譬雖通所譬則局。今論一化次第。唯取相生之義。

○三照五時五味之圖

華嚴四喻　　　　　妙玄合四為三　釋簽開三為五　華嚴例機為五　妙玄五時　　　涅槃五味　法華五喻

先照諸大王山○──○高山○───○高山○───○菩薩○───○華

【現代漢語翻譯】 現代漢語譯本：'具云摩訶般若（Mahaprajna，大智慧）。'這是從經文的標題來命名的。

五、法華涅槃時。

這兩部經都闡明了'開顯'的教義，並且都屬於'醍醐'（最高妙的佛法）。所以合為一個時期。這都是從經文的標題來命名的。'法華'，全稱是'妙法蓮華經'。因為'妙法'具有'施、開、廢'這三種含義，所以用蓮花來比喻。'涅槃'，全稱是'摩訶般涅槃經'，翻譯成漢語就是'大滅度'。'大'指的是法身，'滅'指的是解脫，'度'指的是般若。這部經從始至終，純粹地闡述了法身、解脫、般若這三種功德。

以上就是五時。

五時的命名不出三種含義：'華嚴'從比喻命名，'鹿苑'從地點命名，'方等'、'般若'、'涅槃'從佛法命名，'法華'從佛法和比喻命名。

也叫做五味。

這裡有'相生'和'濃淡'兩種含義。說到'相生'，《妙玄》中說：'最初是頓教，然後是開顯漸教。'所以《涅槃經》中說：'從佛陀口中流出十二部經，從十二部經中流出修多羅（Sutra，經）。'就像從牛身上產出乳，從乳中產出酪等等，是次第相生的，不考慮濃淡。又說：'稱之為乳，意不在於淡，因為是最初的、根本的。'說到'濃淡'，《義例》中說：'經中的五味，只是比喻一代時教的五時濃淡。'濃淡雖然不同，都是從牛身上產出的。元草堂說：'相生比喻教法，濃淡比喻根機。'比喻教法，就有次第，從頓教開顯漸教，漸教進入更深層次，最終匯歸於圓教。比喻根機，就有優劣，最初是聾啞，彈訶淘汰，最終得到授記。'（文）只用五味作兩種比喻，能比喻的雖然通用，所比喻的則侷限。現在討論一代教化的次第，只取相生的含義。

三、對照五時五味之圖

華嚴四喻 妙玄合四為三 釋簽開三為五 華嚴例機為五 妙玄五時 涅槃五味 法華五喻

先照諸大王山○──○高山○───○高山○───○菩薩○───○華

【English Translation】 English version: 'Ju yun mo he ban re (Mahaprajna, great wisdom).' This is named from the title of the scripture.

Five, the Fa Hua Nirvana period.

These two scriptures both clarify the doctrine of 'opening and revealing' and both belong to 'tihu' (the most profound Buddha-dharma). Therefore, they are combined into one period. These are all named from the titles of the scriptures. 'Fa Hua' is the abbreviation of 'Miaofa Lianhua Jing (Saddharma Puṇḍarīka Sūtra)'. Because 'Miaofa' has the three meanings of 'giving, opening, and abandoning', the lotus flower is used as a metaphor. 'Nirvana' is the abbreviation of 'Mohe Ban Nirvana Jing (Mahāparinirvāṇa Sūtra)', which translates into Chinese as 'Great Extinction'. 'Great' refers to Dharmakaya (法身, the body of the Dharma), 'extinction' refers to liberation, and 'degree' refers to Prajna (般若, wisdom). This scripture, from beginning to end, purely expounds on the three virtues of Dharmakaya, liberation, and Prajna.

The above is the Five Periods.

The naming of the Five Periods does not go beyond three meanings: 'Huayan' is named from metaphor, 'Luyuan' (Deer Park) is named from location, 'Fangdeng', 'Banre', and 'Nirvana' are named from the Dharma, and 'Fa Hua' is named from the Dharma and metaphor.

Also called the Five Flavors.

Here there are two meanings: 'mutual generation' and 'thickness'. Speaking of 'mutual generation', the 'Miaoxuan' says: 'First is the sudden teaching, then the gradual teaching is opened.' Therefore, the 'Nirvana Sutra' says: 'From the Buddha's mouth flowed the twelve divisions of scriptures, from the twelve divisions of scriptures flowed the Sutras.' Just like milk is produced from a cow, cheese is produced from milk, etc., they are mutually generated in sequence, without considering thickness. It also says: 'Calling it milk does not mean it is thin, because it is the first and fundamental.' Speaking of 'thickness', the 'Yili' says: 'The five flavors in the scriptures are only metaphors for the five periods of the teachings of a generation, in terms of thickness.' Although the thickness is different, they are all produced from a cow. Yuan Caotang said: 'Mutual generation is a metaphor for the teachings, and thickness is a metaphor for the capacity of beings.' If it is a metaphor for the teachings, there is a sequence, from the sudden teaching opening the gradual teaching, the gradual teaching entering a deeper level, and finally converging on the perfect teaching. If it is a metaphor for the capacity of beings, there are superior and inferior, initially deaf and mute, criticizing and eliminating, and finally receiving prediction. ' (Text) Only uses the five flavors as two metaphors, although what can be metaphorized is general, what is metaphorized is limited. Now discussing the sequence of the teachings of a generation, only takes the meaning of mutual generation.

Three, comparing the diagram of the Five Periods and Five Flavors

Huayan Four Metaphors Miaoxuan Combines Four into Three Shi Qian Opens Three into Five Huayan Examples Machine for Five Miaoxuan Five Times Nirvana Five Flavors Fahua Five Metaphors

First, illuminate the mountains of the great kings ○──○ High mountains ○───○ High mountains ○───○ Bodhisattvas ○───○ Hua

嚴○───○乳○──○即遣旁人

次照一切大山○─┐

│○幽谷○───○幽谷○──○聲聞○──┐

次照金剛寶山○─┘　　　　　┌─○食時○──○緣覺○──┼─○鹿苑○───○酪○──○密遣二人

普照一切大地○──○平地○─┼─○禺中○──○決定善根○┘

│　　　　　　　　　　　　　┌─○方等○───○生酥○─○過是以後

└─○正中○──○一切眾生○┼─○般若○───○熟酥○─○長者有疾

└─○法華涅槃○─○醍醐○─○汝實我子

華嚴性起品(舊譯)譬如日出先照諸大山王。次照一切大山。次照金剛寶山。然後普照一切大地。日光不作是念。我當先照諸大山王。次第乃至普照大地。但山有高下照有先後。如來亦復如是。成就無量無邊法界智光。先照菩薩。次照緣覺。次照聲聞。次照決定善根眾生。隨應受化(三藏菩薩)然後普照一切眾生云云。又云。譬如日月出現世間。乃至深山幽谷無不普照(玄文合大山寶山為幽谷。其文出此)涅槃經云。佛說二十五三昧。無垢藏菩薩

【現代漢語翻譯】 現代漢語譯本 嚴○───○乳○──○即派遣旁人

其次照耀一切大山○─┐

│○幽谷（深邃的山谷）○───○幽谷（深邃的山谷）○──○聲聞（聽聞佛陀教誨而證悟的修行者）○──┐

其次照耀金剛寶山○─┘　　　　　┌─○食時（吃飯的時間）○──○緣覺（通過觀察因緣而自我覺悟的修行者）○──┼─○鹿苑（佛陀初轉法輪的地方）○───○酪（奶製品）○──○秘密派遣二人

普照一切大地○──○平地○─┼─○禺中（中午）○──○決定善根（具有堅定善根的人）○┘

│　　　　　　　　　　　　　┌─○方等（大乘經典）○───○生酥（新鮮的酥油）○─○過了這以後

└─○正中（正午）○──○一切眾生（所有生命）○┼─○般若（智慧）○───○熟酥（提煉過的酥油）○─○長者得了疾病

└─○法華涅槃（《法華經》和《涅槃經》）○─○醍醐（最好的酥油）○─○你確實是我的兒子

《華嚴性起品》（舊譯）譬如太陽升起，先照耀諸大山王。其次照耀一切大山。其次照耀金剛寶山。然後普照一切大地。日光不會這樣想：『我應當先照耀諸大山王，然後依次普照大地。』只是因為山有高低，所以照耀有先後。如來也是這樣，成就無量無邊的法界智光，先照耀菩薩（Bodhisattva）。其次照耀緣覺（Pratyekabuddha）。其次照耀聲聞（Śrāvaka）。其次照耀具有決定善根的眾生。隨其根器接受教化（三藏菩薩）。然後普照一切眾生，等等。又說，譬如日月出現在世間，乃至深山幽谷沒有不普遍照耀的（玄文將大山寶山合為幽谷，其文出自此處）。《涅槃經》說，佛陀宣說了二十五種三昧（Samadhi）。無垢藏菩薩（Vimalagarbha Bodhisattva）。

【English Translation】 English version Yan ○───○ Ru ○──○ Immediately sent someone else

Next, illuminates all great mountains ○─┐

│○Secluded valleys○───○Secluded valleys○──○Śrāvaka (Hearer)○──┐

Next, illuminates Vajra (Diamond) Treasure Mountain ○─┘　　　　　┌─○Mealtime○──○Pratyekabuddha (Solitary Buddha)○──┼─○Deer Park○───○Curd○──○Secretly sent two people

Universally illuminates all great earth ○──○Flat ground○─┼─○Midday○──○Determined good roots○┘

│　　　　　　　　　　　　　┌─○Vaipulya (Extensive Teachings)○───○Ghee (Fresh butter)○─○After this

└─○Noon○──○All sentient beings○┼─○Prajna (Wisdom)○───○Clarified butter○─○The elder has an illness

└─○Lotus Sutra Nirvana○─○Dadhi (Cream)○─○You are truly my son

From the 'Nature Arising' chapter of the Avatamsaka Sutra (old translation): It is like the sun rising, first illuminating the great mountain kings. Next, it illuminates all great mountains. Next, it illuminates Vajra (Diamond) Treasure Mountain. Then, it universally illuminates all great earth. The sunlight does not think, 'I should first illuminate the great mountain kings, then gradually illuminate all the earth.' It is simply that the mountains have heights, so the illumination has an order. The Tathagata (Thus Come One) is also like this, accomplishing immeasurable and boundless Dharma Realm Wisdom Light, first illuminating Bodhisattvas. Next, illuminating Pratyekabuddhas (Solitary Realizers). Next, illuminating Śrāvakas (Hearers). Next, illuminating beings with determined good roots. Transforming them according to their capacity (Trizang Bodhisattva). Then, universally illuminating all sentient beings, and so on. It also says, it is like the sun and moon appearing in the world, even deep mountain valleys are universally illuminated (Xuanwen combines great mountains and treasure mountains into secluded valleys; the text comes from here). The Nirvana Sutra says, the Buddha spoke of twenty-five Samadhis (Concentrations). Vimalagarbha Bodhisattva (Stainless Womb Bodhisattva).

白佛言。如佛所說。諸佛菩薩成就智慧功德。百千萬億。實不可說。我意猶謂不如此經能出阿耨多羅三藐三菩提。佛言譬如從牛出乳。從乳出酪。從酪出生酥。從生酥出熟酥。從熟酥出醍醐。醍醐最上。佛亦如是。從佛出十二部經。從十二部經出九部修多羅。從修多羅出方等典。從般若出大涅槃。醍醐譬于佛性。佛性即是如來。釋簽云。涅槃五味。轉變而只是一乳。華嚴三照。不同而只是一日。今演華嚴平地之譬。以對涅槃后之三昧。數雖不等其義宛齊云云。又云。華嚴但云平地。今離彼平地。以譬方等般若法華。方等如食時。般若如禺中。法華如正中。

言八教者。頓漸秘密不定為化儀。藏通別圓為化法。是為八教。化儀如世藥方。化法如辨藥味。

言教者。詮理化物之義。聖人被下之辭。化儀四教。是如來化物之儀式。故喻如藥方。化法四教。是眾生除病之法度。故喻如藥味。化儀等四教下義理。只是藏通別圓。雖通名為教。其實無別有體。

八教文證者。初化儀四教。如華嚴云。初發心時便成正覺。妙玄雲。如日初出。先照高山。此如華嚴緣得大益名頓教相。無量義經云。從一清凈道施出二三四。妙玄。次照幽谷。此如三藏。次照平地。此如方等般若。並漸教相。大經或時說深。或時說淺。

【現代漢語翻譯】 現代漢語譯本： 白（Bai）對佛說：『如您所說，諸佛菩薩成就的智慧功德，百千萬億，實在不可說盡。但我認為，沒有哪部經能像這部經一樣產生阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 佛說：『譬如從牛產出乳，從乳製成酪，從酪製成生酥，從生酥製成熟酥，從熟酥製成醍醐。醍醐最為 श्रेष्ठ。佛也是這樣，從佛宣說十二部經，從十二部經產生九部修多羅（sutra，經），從修多羅產生方等經典，從般若（prajna，智慧）產生大涅槃（maha-nirvana，大解脫）。醍醐譬如佛性，佛性就是如來（tathagata，佛）。』 《釋簽》中說：『涅槃五味，轉變后只是一種乳。華嚴三照，不同而只是一日。』現在用《華嚴經》平地的比喻，來對應《涅槃經》后的三昧（samadhi，禪定）。數量雖然不等，但意義完全一致。 又說：『《華嚴經》只說平地，現在離開那平地，來比喻方等、般若、法華。《方等經》如吃飯時，《般若經》如禺中（上午九點到十點），《法華經》如正中（中午十二點）。』

所謂八教，頓、漸、秘密、不定為化儀，藏、通、別、圓為化法，這就是八教。化儀如同世間的藥方，化法如同辨別藥物的味道。

所謂教，是詮釋道理、化導事物的意義，是聖人向下的言辭。化儀四教，是如來化導眾生的儀式，所以比喻為藥方。化法四教，是眾生去除疾病的方法，所以比喻為藥物的味道。化儀等四教所包含的義理，只是藏、通、別、圓。雖然都通稱為教，但實際上沒有別的本體。

八教的文獻依據：首先是化儀四教，如《華嚴經》說：『初發心時便成正覺。』《妙玄》說：『如太陽初升，先照高山。』這如同《華嚴經》因緣而獲得大利益，稱為頓教相。 《無量義經》說：『從一清凈道施出二三四。』《妙玄》說：『其次照耀幽谷。』這如同三藏教。『其次照耀平地。』這如同方等、般若，都屬於漸教相。《大涅槃經》有時說深奧的道理，有時說淺顯的道理。

【English Translation】 English version: Bai (Bai) said to the Buddha: 'As you said, the wisdom and merits achieved by all Buddhas and Bodhisattvas, hundreds of thousands of millions, are truly indescribable. But I believe that no sutra can produce anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) like this sutra.' The Buddha said: 'For example, from a cow comes milk, from milk comes curd, from curd comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee. Ghee is the most superior. The Buddha is also like this, from the Buddha comes the twelve divisions of scriptures, from the twelve divisions of scriptures come the nine divisions of sutras (sutra, scripture), from the sutras come the Vaipulya sutras, and from prajna (prajna, wisdom) comes maha-nirvana (maha-nirvana, great liberation). Ghee is like Buddha-nature, and Buddha-nature is tathagata (tathagata, Buddha).' The 'Commentary on Nirvana Sutra' says: 'The five flavors of Nirvana, after transformation, are only one kind of milk. The three illuminations of the Avatamsaka Sutra, though different, are only one sun.' Now, the analogy of the flat ground in the Avatamsaka Sutra is used to correspond to the samadhi (samadhi, meditation) after the Nirvana Sutra. Although the numbers are different, the meanings are completely the same. It also says: 'The Avatamsaka Sutra only speaks of flat ground, now leaving that flat ground to compare the Vaipulya, Prajna, and Lotus Sutras. The Vaipulya Sutra is like mealtime, the Prajna Sutra is like mid-morning (9 to 10 am), and the Lotus Sutra is like noon (12 pm).'

The so-called Eight Teachings are: sudden, gradual, secret, and indeterminate as the methods of transformation; Tripitaka, shared, distinct, and perfect as the teachings of transformation. These are the Eight Teachings. The methods of transformation are like worldly prescriptions, and the teachings of transformation are like distinguishing the flavors of medicine.

The so-called teaching is the meaning of explaining principles and transforming things, the words of the sage directed downwards. The four teachings of the methods of transformation are the rituals by which the Tathagata transforms sentient beings, so they are likened to prescriptions. The four teachings of the teachings of transformation are the methods by which sentient beings remove diseases, so they are likened to the flavors of medicine. The doctrines contained in the four teachings of the methods of transformation are only Tripitaka, shared, distinct, and perfect. Although they are all commonly called teachings, in reality there is no other entity.

The textual evidence for the Eight Teachings: First, the four teachings of the methods of transformation, as the Avatamsaka Sutra says: 'At the first moment of aspiration, one attains perfect enlightenment.' The 'Profound Meaning' says: 'Like the sun rising, it first illuminates the high mountains.' This is like the great benefit gained through the conditions of the Avatamsaka Sutra, called the aspect of the sudden teaching. The Infinite Meaning Sutra says: 'From one pure path, two, three, and four are bestowed.' The 'Profound Meaning' says: 'Next, it illuminates the secluded valleys.' This is like the Tripitaka teaching. 'Next, it illuminates the flat ground.' This is like the Vaipulya and Prajna, all belonging to the aspect of the gradual teaching. The Maha-Nirvana Sutra sometimes speaks of profound doctrines, and sometimes speaks of simple doctrines.

凈名。佛以一音眾生各解。此不定教。大品我見閻浮提第二法輪轉。大論云。今轉似初轉。此秘密教也。次化法四教者。妙玄引長阿含云。佛說四大教。簽云。但有四。非即藏等也。月燈三昧經明四種修多羅。其中有四種斷無明智。章安私釋以對四教。簽云。與四教義甚相應。然此並是約義以對。未見立名之的。今準四教義引法華云。貪著小乘三藏學者。成論我今正欲論三藏中實義。此並藏教名義。華嚴云。為說圓滿修多羅。大品云。欲以一切種智知一切法。當學般若。法華以平等大慧為大眾說。如所說者皆是真實。涅槃經復有一行是如來行。所謂大般涅槃。大論三智其實一心中得此。並圓教名義。

(文)唯通別兩名。遍在諸文。是大師之所義立。如四教義引大品云。薩婆若智三乘同得。中論諸法實相三人共入。此並通教義通者同也。三乘共稟。故名為通。

無量義云。摩訶般若。華嚴海空。宣說菩薩歷劫修行。涅槃經明五行。大論不共般若斷于別惑。此並別教義。別者不共之名。八教名義者。直說于大。時部居初名頓。中間三味引小向大名漸。一音異解互不相知名秘密。聞小證大聞大證小名不定。經律論三含藏法義名三藏。三乘共行。利根菩薩通別通圓。故名通。獨菩薩法次第斷證。別前藏通別後圓

【現代漢語翻譯】 現代漢語譯本： 凈名（Vimalakirti）。佛以一音說法，眾生各自理解，這屬於不定教（uncertain teaching）。《大品般若經》（Mahaprajnaparamita Sutra）中說，我見佛在閻浮提（Jambudvipa，娑婆世界）第二次轉法輪（turning the Dharma wheel）。《大智度論》（Mahaprajnaparamita-sastra）中說，現在轉法輪類似於初次轉法輪，這屬於秘密教（secret teaching）。其次，化法四教（four teachings based on the method of transformation）方面，《妙玄》（Wonderful Profundity）引用《長阿含經》（Dirgha Agama Sutra）說，佛說四大教。智顗的《法華玄義釋簽》（Annotations on the Profound Meaning of the Lotus Sutra）說，只有四教，並非就是藏教（Tripitaka teaching）等。《月燈三昧經》（Candraprabha Samadhi Sutra）闡明四種修多羅（sutras），其中有四種斷除無明（ignorance）的智慧。章安（Zhang'an）私下解釋用以對應四教。《法華玄義釋簽》說，這與四教的意義非常相應。然而，這些都是根據意義來對應，沒有見到確立名稱的明確依據。現在，根據四教的意義，引用《法華經》（Lotus Sutra）說，貪著小乘三藏（Hinayana Tripitaka）的學者，《成實論》（Tattvasiddhi Sastra）說，我現在正是要論述三藏中的真實意義，這些都是藏教的名義。《華嚴經》（Avatamsaka Sutra）說，為眾生宣說圓滿修多羅。《大品般若經》說，想要以一切種智（sarvajnana，一切智慧）瞭解一切法（dharma），應當學習般若（prajna，智慧）。《法華經》以平等大慧為大眾說法，所說的一切都是真實的。《涅槃經》（Nirvana Sutra）又說，有一種行為是如來（Tathagata）的行為，就是所謂的大般涅槃（Mahaparinirvana）。《大智度論》說，三種智慧實際上可以在一心之中獲得，這些都是圓教（perfect teaching）的名義。

（文）只有通教（common teaching）和別教（distinct teaching）這兩個名稱，普遍存在於各種經文中，是智者大師（智顗）所創立的意義。如《四教義》（The Meaning of the Four Teachings）引用《大品般若經》說，薩婆若智（sarvajna，一切智）三乘（three vehicles）共同獲得。《中論》（Madhyamaka-karika）說，諸法實相（reality of all dharmas）三人共同證入，這些都是通教的意義，通就是共同的意思，三乘共同稟受，所以名為通教。

《無量義經》（Amitartha Sutra）說，摩訶般若（Mahaprajna，大智慧）。《華嚴經》如海如空，宣說菩薩（Bodhisattva）歷劫修行。《涅槃經》闡明五行。《大智度論》說，不共般若（uncommon prajna）斷除別惑（distinctive delusion），這些都是別教的意義，別就是不共同的名稱。八教的名義是：直接宣說大法，時教（teaching based on time）中頓教（sudden teaching）居於首位，中間的三味教（teaching based on three flavors）引導小乘（Hinayana）轉向大乘（Mahayana）名為漸教（gradual teaching），一音說法，不同理解，互相不知道名為秘密教，聽聞小乘證悟大乘，聽聞大乘證悟小乘名為不定教。《經》（Sutra）、《律》（Vinaya）、《論》（Abhidharma）三藏包含藏教的法義，三乘共同修行，利根菩薩通達別教和通達圓教，所以名為通教，唯獨菩薩的法，次第斷證，區別於前藏教、通教、別教，而趨向於後圓教。

【English Translation】 English version: Jingming (Vimalakirti). The Buddha uses one sound, and sentient beings each understand differently. This belongs to the uncertain teaching. The Mahaprajnaparamita Sutra says, 'I saw the Buddha turn the Dharma wheel for the second time in Jambudvipa (the Saha world).' The Mahaprajnaparamita-sastra says, 'The current turning of the Dharma wheel is similar to the first turning.' This belongs to the secret teaching. Secondly, regarding the four teachings based on the method of transformation, the Wonderful Profundity quotes the Dirgha Agama Sutra, saying, 'The Buddha spoke of the four great teachings.' Zhiyi's Annotations on the Profound Meaning of the Lotus Sutra says, 'There are only four teachings, not just the Tripitaka teaching, etc.' The Candraprabha Samadhi Sutra clarifies four kinds of sutras, among which there are four kinds of wisdom to cut off ignorance. Zhang'an privately explained them to correspond to the four teachings. The Annotations on the Profound Meaning of the Lotus Sutra says, 'This is very consistent with the meaning of the four teachings.' However, these are all based on meaning to correspond, and there is no clear basis for establishing names. Now, according to the meaning of the four teachings, quoting the Lotus Sutra, it says, 'Scholars who are attached to the Hinayana Tripitaka,' the Tattvasiddhi Sastra says, 'I am now precisely discussing the true meaning in the Tripitaka.' These are all the names and meanings of the Tripitaka teaching. The Avatamsaka Sutra says, 'Speaking the perfect sutra for sentient beings.' The Mahaprajnaparamita Sutra says, 'If you want to know all dharmas with sarvajnana (all-knowing wisdom), you should study prajna (wisdom).' The Lotus Sutra uses equal great wisdom to speak to the masses, and everything said is true. The Nirvana Sutra also says, 'There is one practice that is the practice of the Tathagata (Thus Come One), which is the so-called Mahaparinirvana (Great Nirvana).' The Mahaprajnaparamita-sastra says, 'The three wisdoms can actually be obtained in one mind.' These are all the names and meanings of the perfect teaching.

Only the names common teaching and distinct teaching are commonly found in various scriptures, which are the meanings established by Master Zhiyi. For example, The Meaning of the Four Teachings quotes the Mahaprajnaparamita Sutra, saying, 'Sarvajna (all-knowing wisdom) is commonly obtained by the three vehicles.' The Madhyamaka-karika says, 'The reality of all dharmas is commonly entered by the three persons.' These are all the meanings of the common teaching. Common means shared. The three vehicles commonly receive it, so it is called the common teaching.

The Amitartha Sutra says, 'Mahaprajna (Great Wisdom).' The Avatamsaka Sutra, like the sea and the sky, speaks of the Bodhisattva's practice through kalpas (eons). The Nirvana Sutra clarifies the five practices. The Mahaprajnaparamita-sastra says, 'Uncommon prajna cuts off distinctive delusion.' These are all the meanings of the distinct teaching. Distinct means an uncommon name. The names and meanings of the eight teachings are: directly speaking of the Great Dharma, the sudden teaching in the teaching based on time is in the first place, the teaching based on three flavors in the middle guides the Hinayana to turn to the Mahayana and is called the gradual teaching, speaking with one sound, different understandings, not knowing each other is called the secret teaching, hearing the Hinayana and realizing the Mahayana, hearing the Mahayana and realizing the Hinayana is called the uncertain teaching. The Sutra, Vinaya, and Abhidharma Tripitaka contain the Dharma meanings of the Tripitaka teaching, the three vehicles practice together, sharp-rooted Bodhisattvas understand the distinct teaching and understand the perfect teaching, so it is called the common teaching, only the Bodhisattva's Dharma, gradually cuts off and realizes, distinguishing it from the previous Tripitaka teaching, common teaching, distinct teaching, and tending towards the later perfect teaching.

教。故名別。教理智斷行位因果一切圓融。故名圓。

○八教對會五時圖

<T49p0148_01.gif

妙玄釋如是我聞云。若非超八之如是。安為今經之所聞(文)此當以部教分之。約部則非兼帶之圓。故超八教。若但約教。則今昔圓義更無有二。故簽云。八教中圓教。帶偏明圓。猶屬於漸。今法華圓。開偏顯圓。圓外無法。

初頓教者。即第一華嚴時。從部時味。得名為頓。此謂如來始成正覺。在寂滅道場。四十一位法身大士。及宿世根熟。天龍八部。一時圍繞。如雲籠月。是時如來現盧舍那身。說圓滿修多羅。故言頓教。

頓教者。有約部約教二義。約部則別在華嚴。約教則通於余時。今此正當約部明頓之教。對下三漸化儀為言也。下文云。從部時味得名為頓是也。華嚴為部。先照為時。乳為味。合此三義為部時味。簡余時也。下鹿苑時。亦可得云從部時味得名為漸初。此後可例。

始成正覺者。此約跡中大始而言。非本中初成也。寂滅道場者。寂五住煩惱滅二種生死。見惑一住。思惑分三。塵沙合無明為一住。同居土分段生死。方便實報土變易生死。得道之場。如世治谷之場。除五住糠顯實相米。新譯經菩提道場名異義同。四十一位者

【現代漢語翻譯】 現代漢語譯本：教，因此而得名『別』（區別）。教理、智慧、斷惑、修行、位次、因、果一切圓融無礙，因此得名『圓』（圓滿）。 八教對會五時圖 《妙玄》解釋『如是我聞』時說：如果不是超越八教的『如是』，又怎能成為今天這部經所聽聞的內容呢？（文）這裡應當從部教來區分。如果從『部』的角度來說，就不是兼帶的圓教，所以超越八教。如果僅僅從『教』的角度來說，那麼過去和現在的圓教意義上並沒有什麼不同。所以《法華經玄義簽》中說：八教中的圓教，帶有偏教的性質來闡明圓教，仍然屬於漸教。而現在的《法華經》是開顯偏教來顯明圓教，圓教之外再沒有其他法。 最初的頓教，就是指第一個華嚴時。從『部』、『時』、『味』三個方面來命名為『頓』。這是說如來最初成就正覺，在寂滅道場，四十一位法身大士，以及過去世根基成熟的天龍八部，一時圍繞，如同雲彩籠罩月亮。這時如來顯現盧舍那身（報身佛），宣說圓滿的修多羅（佛經），所以說是頓教。 頓教，有從『部』和『教』兩個角度來解釋的含義。從『部』的角度來說，特指《華嚴經》。從『教』的角度來說，則通用於其他時期。現在這裡正是從『部』的角度來闡明頓教，是針對下面的三種漸化儀而說的。下文說：從『部』、『時』、『味』三個方面來命名為『頓』，就是這個意思。《華嚴經》為『部』，最初照耀為『時』，乳味為『味』，合此三義為『部時味』，以此來區別于其他時期。下面的鹿苑時，也可以說從『部時味』而得名為漸初，此後可以以此類推。 『始成正覺』，這是從應跡的角度來說的大始，而不是從本地的角度來說的初成。『寂滅道場』，寂滅五住煩惱（見惑、思惑、塵沙惑、無明惑）和二種生死（分段生死、變易生死）。見惑為一住，思惑分為三，塵沙惑和無明惑合為一住。同居土有分段生死，方便土和實報土有變易生死。這是得道的地方，如同世間治理穀物的場所，去除五住煩惱的糠秕，顯現實相的米。新譯的經典中，菩提道場名稱不同，意義相同。四十一位，指的是

【English Translation】 English version: 'Teachings'. Therefore, it is named 'Differentiation' (distinction). The principles, wisdom, severance of afflictions, practice, stages, cause, and effect of the teachings are all perfectly integrated and unobstructed, hence the name 'Perfection' (completeness). Diagram of the Eight Teachings Corresponding to the Five Periods 'Profound Meaning' explains 'Thus have I heard' by saying: If it were not for the 'Thus' that transcends the Eight Teachings, how could it be what is heard in this scripture today? (Text) Here, it should be distinguished from the perspective of 'Division' and 'Teaching'. If from the perspective of 'Division', it is not the 'Perfect' teaching that is inclusive, so it transcends the Eight Teachings. If only from the perspective of 'Teaching', then the meaning of 'Perfect' in the past and present is no different. Therefore, the 'Annotations on the Profound Meaning of the Lotus Sutra' says: The 'Perfect' teaching among the Eight Teachings, with the nature of 'Provisional' teaching to elucidate the 'Perfect' teaching, still belongs to the 'Gradual' teaching. But the current 'Lotus Sutra' is to reveal the 'Provisional' teaching to manifest the 'Perfect' teaching, and there is no other Dharma outside the 'Perfect' teaching. The initial 'Sudden' teaching refers to the first Avatamsaka (Flower Garland) period. It is named 'Sudden' from the aspects of 'Division', 'Period', and 'Flavor'. This means that when the Tathagata (Buddha) initially attained perfect enlightenment, in the place of tranquil extinction (Bodhimanda), the forty-one Dharma-body Great Bodhisattvas (enlightened beings), and the eight divisions of gods and dragons (devas and nagas) whose roots were mature from past lives, surrounded him at once, like clouds enveloping the moon. At this time, the Tathagata manifested the Vairocana body (Sambhogakaya, the reward body of Buddha) and expounded the complete Sutra (Buddhist scripture), hence it is called the 'Sudden' teaching. The 'Sudden' teaching has meanings explained from the perspectives of 'Division' and 'Teaching'. From the perspective of 'Division', it specifically refers to the Avatamsaka Sutra. From the perspective of 'Teaching', it is applicable to other periods. Now, it is precisely from the perspective of 'Division' that the 'Sudden' teaching is elucidated, which is in contrast to the three gradual transformation methods below. The following text says: It is named 'Sudden' from the aspects of 'Division', 'Period', and 'Flavor', which is the meaning. The Avatamsaka Sutra is the 'Division', the initial illumination is the 'Period', and the milk is the 'Flavor'. Combining these three meanings constitutes 'Division, Period, and Flavor', to distinguish it from other periods. The Deer Park period below can also be said to be named 'Gradual Initial' from 'Division, Period, and Flavor', and the subsequent ones can be inferred accordingly. 'Initially attaining perfect enlightenment', this is from the perspective of the manifested trace (of the Buddha) to speak of the great beginning, not the initial attainment from the perspective of the original ground (of the Buddha). 'Place of tranquil extinction' (Bodhimanda), tranquilizing the five categories of afflictions (the afflictions of views, the afflictions of thoughts, the afflictions of dust and sand, and the afflictions of ignorance) and the two kinds of birth and death (birth and death of segments, and birth and death of transformation). The afflictions of views are one category, the afflictions of thoughts are divided into three, and the afflictions of dust and sand and the afflictions of ignorance are combined into one category. The Land of Coexistence has birth and death of segments, and the Lands of Expediency and Real Reward have birth and death of transformation. This is the place of attaining the Way, like the place of processing grains in the world, removing the chaff of the five categories of afflictions and revealing the rice of the real aspect. In the newly translated scriptures, the name Bodhimanda is different, but the meaning is the same. The forty-one positions refer to

。妙玄雲。華嚴明三十心十地佛地。為四十一位。以破無明顯中道法性之理。故云法身。法身有二義。毗盧遮那。性德法身。分破無明。至究竟者。名修德法身。今文在修。義兼性德。四念處云。華嚴前無十信后無等覺者。玉慧覺云。不可將部中談位而難經初列眾。蓋華嚴事事談十。故合等覺在十地。如光明記云。華嚴不開等覺。十地即等覺也。今言經初列眾。故有等覺。若前無十信者。華嚴明十梵行。即十信也。故四教義云。十種梵行與圓十信同。今文唯約法身大士。故不列十信。

宿世根熟天龍八部者。諸經列眾有龍畜等者。當用涅槃四句料簡。一乘急戒緩。四趣聞法悟道者。二戒急乘緩。著樂人天不聞法者。三乘戒俱急。天人聞法得道者。四乘戒俱緩。四趣不聞法者。今此眾皆是宿世曾聞華嚴。或種或熟。今當得脫之眾。止觀云以三塗身值彌勒佛聞華嚴經。正此義也。八部如常論。

如雲籠月者。妙玄雲。法身眷屬。如陰雲籠月。共降母胎。此喻降胎之相。今四教儀。取喻轉法輪眷屬之相。其義兩可。云以喻機。月喻教主。仁王經云。十五夜月。闇盡光圓。以喻如來智德漸圓惑闇究盡乃成斷結。盧舍那者。此云凈滿。諸惡盡故凈。萬德圓故滿。即自報身也。亦云光明遍照。如大論云。光明無邊。色

【現代漢語翻譯】 現代漢語譯本：妙玄中說，《華嚴經》闡明了三十心、十地和佛地，共四十一個位次，以此來破除無明，顯現中道法性的道理，所以稱為法身。法身有兩種含義：毗盧遮那（Vairocana，意為光明遍照），是性德法身；通過破除無明，達到究竟的，稱為修德法身。現在經文所指的是修德法身，但其中也包含性德的含義。《四念處》中說，《華嚴經》之前沒有十信位，之後沒有等覺位。玉慧覺說，不能用其他經典中談論的位次來質疑本經一開始就列出大眾。因為《華嚴經》事事都談十，所以將等覺位合併在十地中。如《光明記》所說，《華嚴經》沒有單獨開出等覺位，十地就相當於等覺位。現在說經文一開始就列出大眾，所以有等覺位。如果說之前沒有十信位，那麼《華嚴經》所說的十梵行，就是十信位。所以《四教義》中說，十種梵行與圓教的十信相同。現在經文只針對法身大士，所以沒有列出十信位。

宿世根基成熟的天龍八部（Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas，佛教中的八類護法神）等。各部經典中列出龍、畜生等，應當用《涅槃經》的四句來分析：一是乘戒俱急，四惡趣眾生聽聞佛法而悟道；二是戒急乘緩，貪圖人天福報而不聽聞佛法；三是乘戒俱急，天人和人類聽聞佛法而得道；四是乘戒俱緩，四惡趣眾生不聽聞佛法。現在這些大眾都是宿世曾經聽聞過《華嚴經》，或者種下善根，或者已經成熟，現在應當得到解脫。止觀中說，以三惡道之身遇到彌勒佛（Maitreya，未來佛）聽聞《華嚴經》，正是這個意思。八部的含義如通常所說。

『如雲籠月』，妙玄中說，法身的眷屬，就像陰雲籠罩月亮，共同降生到母胎。這是比喻降胎的景象。現在的《四教儀》用它來比喻轉法輪的眷屬，這兩種解釋都可以。云用來比喻根機，月亮比喻教主。《仁王經》中說，十五的月亮，黑暗消盡，光明圓滿，用來比喻如來的智慧功德逐漸圓滿，煩惱黑暗徹底消除，最終成就斷結。盧舍那（Locana），意思是凈滿，諸惡都已斷盡所以清凈，萬德都已圓滿所以圓滿，就是自受用身。也稱為光明遍照，如《大智度論》所說，光明無邊，色相

【English Translation】 English version: Miao Xuan says, the Avatamsaka Sutra clarifies the thirty minds, ten grounds, and Buddha ground, totaling forty-one positions, to break through ignorance and reveal the principle of the Middle Way's Dharma-nature, hence called Dharmakaya (法身, Dharma Body). Dharmakaya has two meanings: Vairocana (毗盧遮那, meaning 'shining everywhere'), is the Dharmakaya of inherent virtue; achieving ultimate realization through breaking ignorance is called the Dharmakaya of cultivated virtue. The current text refers to the Dharmakaya of cultivation, but it also includes the meaning of inherent virtue. The Four Foundations of Mindfulness says that the Avatamsaka Sutra does not have the ten faiths before it, nor the equal enlightenment after it. Yu Huijue said that one should not question the initial listing of the assembly in the sutra based on the positions discussed in other scriptures. Because the Avatamsaka Sutra discusses ten in everything, it combines equal enlightenment into the ten grounds. As the Guangming Ji says, the Avatamsaka Sutra does not separately open up equal enlightenment; the ten grounds are equivalent to equal enlightenment. Now it is said that the sutra initially lists the assembly, so there is equal enlightenment. If it is said that there are no ten faiths before, then the ten Brahma practices mentioned in the Avatamsaka Sutra are the ten faiths. Therefore, the Four Teachings of Meaning says that the ten kinds of Brahma practices are the same as the ten faiths of the perfect teaching. The current text only refers to the Dharmakaya Bodhisattvas, so it does not list the ten faiths.

Those of the eight classes of gods and dragons (天龍八部, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas) whose roots have matured in past lives. When various sutras list dragons, animals, etc., one should use the four sentences of the Nirvana Sutra to analyze: first, both the vehicle and precepts are urgent, and beings in the four evil realms hear the Dharma and attain enlightenment; second, the precepts are urgent and the vehicle is slow, and those who are attached to the pleasures of humans and gods do not hear the Dharma; third, both the vehicle and precepts are urgent, and humans and gods hear the Dharma and attain the Way; fourth, both the vehicle and precepts are slow, and beings in the four evil realms do not hear the Dharma. Now, all these assemblies have heard the Avatamsaka Sutra in past lives, either planting the seeds or maturing them, and now they should be liberated. The Zhi Guan says that encountering Maitreya Buddha (彌勒佛, the future Buddha) in the body of the three evil paths and hearing the Avatamsaka Sutra is precisely this meaning. The meaning of the eight classes is as commonly discussed.

'Like a cloud covering the moon,' Miao Xuan says, the retinue of the Dharmakaya is like dark clouds covering the moon, jointly descending into the womb. This is a metaphor for the appearance of descending into the womb. The current Four Teachings of Meaning uses it as a metaphor for the retinue of turning the Dharma wheel, and both interpretations are acceptable. The cloud is used to symbolize the capacity, and the moon is used to symbolize the teaching master. The Benevolent King Sutra says that the moon on the fifteenth night, darkness exhausted, light round, is used to symbolize the Tathagata's wisdom and virtue gradually becoming complete, and the darkness of afflictions completely eliminated, ultimately achieving the severance of knots. Locana (盧舍那), means pure and full, pure because all evils are exhausted, and full because all virtues are complete, which is the self-enjoyment body. It is also called light shining everywhere, as the Great Perfection of Wisdom Sutra says, light is boundless, form

像無邊。尊特之身。即他報身也。今明教主。依四明立義。正是樹下釋迦現起尊特。如解謗引經云。爾時世尊不離一切菩提樹下。而上升須彌向帝釋殿說法。豈非華嚴是千百億應身所說。修多羅者。此云契經。能說所說契理契機。亦十二部之總名也。文雖兼別。部意是圓。

若約機約教未免兼權。謂初發心時便成正覺等文。為圓機說圓教。處處說行布次第。則為權機說別教。故約部為頓。約教名兼(見妙玄十及四教儀)。

發心有三。一解行發心。五品也。二相似發心。十信也。三真證發心。初住也。今是真證發心。即是發理性三因之心分證三德之理。四教義云。華嚴初發心時便成正覺。即是發真無漏斷無明入初品。起信論云。菩薩發是心。隨其願力能見八相。妙樂云。華嚴起信彰灼明文。初住八相等文者普賢普眼三無差別等。皆圓文也。

行布次第者。七處八會。故云處處。行列布措階位淺深。故云行布。此經所說有圓融行布二門。釋簽云。華嚴會處。所明行位不出別圓。但經意多含義難定判。始從住前至登地來。全是圓義。從第二住至第七住。文相次第又似別義。於七住中又辨一多相即自在。次行向地。又是差別次第之義。又一一位皆有普賢行布二門。故知兼用圓文接引。

華嚴云。如

【現代漢語翻譯】 現代漢語譯本： 像無邊：指佛的法身廣大無邊。尊特之身（指佛陀所顯現的特殊化身）：即他報身（指佛陀爲了教化菩薩而示現的莊嚴報身）。今明教主（指天臺宗的智者大師）：依據四明尊者（指天臺宗的知禮）的立義，正是釋迦牟尼佛在菩提樹下顯現尊特之身。如《止觀輔行傳弘決》引用經文說：『爾時世尊不離一切菩提樹下，而上升須彌山向帝釋殿說法。』難道不是《華嚴經》是千百億應身佛所說的嗎？修多羅（梵語Sūtra的音譯）：這裡指契經，能說之佛所說的法契合真理，契合眾生的根機。也是十二部經的總稱。文句雖然兼顧別教，但經文的意旨是圓教。

如果從根機和教法的角度來看，未免兼有權教。例如『初發心時便成正覺』等經文，是為圓頓根機的人說圓頓教法。而處處講說修行次第，則是為權巧根機的人說別教。所以從經部的角度來說是頓教，從教法的角度來說是兼教（參見《妙玄》第十和《四教儀》）。

發心有三種：一、解行發心，指五品位菩薩。二、相似發心，指十信位菩薩。三、真證發心，指初住位菩薩。現在所說的是真證發心，也就是發起理性三因之心，分證三德之理。《四教義》說，《華嚴經》所說的『初發心時便成正覺』，就是發起真無漏智，斷除無明，進入初住位。《起信論》說：『菩薩發是心，隨其願力能見八相。』妙樂大師說，《華嚴經》和《起信論》彰明瞭這些經文，初住位的八相成道等經文，以及普賢、普眼、三無差別等，都是圓教的經文。

行布次第：指七處八會。所以說『處處』。行列布措，階位淺深，所以說『行布』。這部經所說的修行，有圓融和行布兩種門徑。《釋簽》說，《華嚴經》所說的行位，不出別教和圓教。但經文的意旨多有含義，難以確定判斷。從住前位到登地，全是圓教的含義。從第二住到第七住，文句的相狀次第又像是別教的含義。在七住位中，又辨別一多相即的自在。其次是行向地，又是差別次第的含義。又每一位都有普賢行和行布兩種門徑。所以知道兼用圓教的經文來接引眾生。

《華嚴經》說，如...

【English Translation】 English version: Like Boundless: Refers to the vast and boundless Dharmakaya (法身) of the Buddha. The Distinguished Body (尊特之身, Zunte zhi shen, special manifestation body): This is the Other-Reward Body (他報身, Ta bao shen, Sambhogakaya), the majestic reward body manifested by the Buddha to teach Bodhisattvas. The present Bright Teacher (今明教主, Jin ming jiao zhu, refers to Zhiyi, the founder of the Tiantai school): Based on the doctrine established by Venerable Siming (四明, Si ming, refers to Zhili of the Tiantai school), it is precisely Shakyamuni Buddha manifesting the Distinguished Body under the Bodhi tree. As the commentary quoting the scripture says: 'At that time, the World Honored One did not leave the Bodhi tree but ascended Mount Sumeru to preach in the palace of Indra.' Isn't the Avatamsaka Sutra (華嚴經, Hua yan jing) spoken by hundreds of billions of manifestation bodies? Sutra (修多羅, Xiu duo luo, transliteration of Sanskrit Sūtra): Here it refers to '契經' (Qi jing, sutras that accord with the truth), the Dharma spoken by the Buddha accords with the truth and the capacity of sentient beings. It is also the general name for the twelve divisions of scriptures. Although the text also considers the Separate Teaching (別教, Bie jiao), the meaning of the scripture is the Perfect Teaching (圓教, Yuan jiao).

If viewed from the perspective of the capacity of beings and the teachings, it inevitably includes Expedient Teachings (權教, Quan jiao). For example, the text 'achieving perfect enlightenment at the very first thought' is for those with perfect capacity to hear the Perfect Teaching. However, the repeated emphasis on the stages of practice is for those with expedient capacity to hear the Distinct Teaching. Therefore, from the perspective of the scripture, it is the Sudden Teaching (頓教, Dun jiao), and from the perspective of the teachings, it is the Combined Teaching (兼教, Jian jiao) (see 'Profound Meaning' tenth and 'Four Teachings').

There are three types of aspiration: First, aspiration through understanding and practice, referring to the Bodhisattvas of the Five Grades. Second, aspiration through resemblance, referring to the Bodhisattvas of the Ten Faiths. Third, aspiration through true realization, referring to the Bodhisattvas of the Initial Abiding. What is being discussed now is the aspiration through true realization, which is to arouse the mind of the three causes of the principle of reality and partially realize the principle of the three virtues. The 'Four Teachings' says that the Avatamsaka Sutra says, 'achieving perfect enlightenment at the very first thought' is to arouse true non-outflow wisdom, cut off ignorance, and enter the Initial Abiding. The 'Awakening of Faith' says, 'When a Bodhisattva arouses this mind, they can see the eight aspects according to their vows.' Miaole says that the Avatamsaka Sutra and the Awakening of Faith clearly state these scriptures, the eight aspects of enlightenment in the Initial Abiding, as well as Samantabhadra, Samantakshi, and the non-difference of the three, are all scriptures of the Perfect Teaching.

The sequential arrangement of practices refers to the seven locations and eight assemblies. That's why it says 'everywhere'. The arrangement of rows, the shallowness and depth of the stages, that's why it says 'sequential arrangement'. The practice described in this sutra has two paths: perfect integration and sequential arrangement. The commentary says that the positions of practice described in the Avatamsaka assemblies do not go beyond the Separate Teaching and the Perfect Teaching. However, the meaning of the scripture has many implications and is difficult to determine. From before the Abiding to reaching the Ground, it is all the meaning of the Perfect Teaching. From the Second Abiding to the Seventh Abiding, the order of the text seems to be the meaning of the Separate Teaching. Within the Seven Abidings, the freedom of one and many being identical is also distinguished. Next is the practice towards the Ground, which is also the meaning of differentiated sequence. Also, each position has both Samantabhadra's practice and sequential arrangement. Therefore, it is known that the scriptures of the Perfect Teaching are used to guide sentient beings.

The Avatamsaka Sutra says, like...

日初出先照高山(妙玄)。

日喻教主。高山喻別圓之機。大機當熟故。先蒙如來慧光所照。

涅槃云。從牛出乳。譬從佛出十二部經(妙玄)。

玄文言大機稟教即破無明行如醍醐者(文)此指華嚴高山王機也。涅槃言從牛出乳者。此約一化指聲聞聾啞也。故玄文云三教分別。即名頓教。亦即醍醐五味分別即名乳教。今言從牛出乳者即初味也。

信解品云。即遣旁人(如來為正。菩薩為旁。即是佛加被四菩薩說四十地。法慧菩薩說十住。功德林說十行。金剛幢說十向。金剛藏說十地)急追將還(直約大教擬宜小機。故曰急追。昔有大乘。故曰將還。又復性德本自有之。故曰將還)窮子驚愕(卒聞大教。乖心故驚。不識故愕)稱怨大喚(生死為苦。煩惱為怨。若聞生死即涅槃。煩惱即菩提。即苦痛稱怨大喚)使者執之逾急(為說怖畏。令其遠惡。即是急切)強牽將還(內既無機外逼大化)窮子自念。無罪而被囚執。此必定死(眾生罪故。入生死獄。菩薩亦同罪入獄。二乘無大悲心。令入生死。即是而被囚執。永失三乘慧命)轉更惶怖(思此等事)悶絕躄地(小智不解溺無明地)父遙見之(小知大遠故遙。是結緣子故見)而語使言(菩薩為使)不須此人(不須現尊妙身令二乘見)勿強將來(既

【現代漢語翻譯】 現代漢語譯本 太陽剛升起時，首先照耀高山（妙玄）。

太陽比喻教主（佛陀）。高山比喻特別適合圓教的根機。因為這種根機已經成熟，所以首先蒙受如來智慧之光照耀。

《涅槃經》說：『從牛身上取出乳汁，譬如從佛陀口中說出十二部經。』（妙玄）

《玄文》說，大根機接受教法，就能破除無明煩惱，如同醍醐一般（文）。這裡指的是《華嚴經》中如高山王一般的根機。《涅槃經》說『從牛身上取出乳汁』，這是就佛陀一生教化而言，指的是聲聞乘人如聾如啞。所以《玄文》說，三教分別，即是頓教；也即是醍醐五味分別，即是乳教。現在說『從牛身上取出乳汁』，就是最初的乳味。

《信解品》中說：『即派遣旁人（如來是正，菩薩是旁，即是佛陀加持四位菩薩宣說四十地：法慧菩薩說十住，功德林菩薩說十行，金剛幢菩薩說十向，金剛藏菩薩說十地）急速追趕帶他回來（直接用大乘教法來適應小乘根機，所以說『急速追趕』。過去曾經有過大乘的因緣，所以說『帶他回來』。又因為自性功德本來就具有，所以說『帶他回來』），窮子驚愕（突然聽到大乘教法，與自己的心意相違背，所以驚。因為不認識，所以愕）稱怨大喚（以生死為苦，以煩惱為怨。如果聽到生死即是涅槃，煩惱即是菩提，就會痛苦地稱怨大喚），使者抓住他更加急迫（為他說怖畏之事，令他遠離惡事，這就是急切），強行拉他回來（內心沒有接受大乘教法的根機，外在又逼迫他接受大乘教化），窮子自己想：我沒有罪卻被囚禁，這必定是死路一條（眾生因為罪業，進入生死牢獄。菩薩也同樣因為罪業進入牢獄。二乘沒有大悲心，令他進入生死，這就是被囚禁，永遠失去三乘的慧命），更加惶恐害怕（思量這些事），悶絕倒地（小智慧不能理解，沉溺在無明之地），父親遠遠地看見他（小智慧與大智慧相距遙遠，所以說遙遠。因為是結緣之子，所以看見），就對使者說（菩薩為使者）：不需要這個人（不需要顯現尊貴美妙的身相讓二乘人看見），不要強行帶他來（既然

【English Translation】 English version When the sun first rises, it first illuminates the high mountains (Miaoxuan).

The sun is a metaphor for the teaching master (Buddha). High mountains are a metaphor for the special capacity for the perfect teaching. Because this capacity is ripe, it is first illuminated by the light of the Tathagata's wisdom.

The Nirvana Sutra says: 'Taking milk from a cow is like the Buddha speaking the twelve divisions of the scriptures.' (Miaoxuan)

The Profound Text says that a great capacity receiving the teachings can break through ignorance and afflictions, like ghee (Wen). This refers to the capacity like the King of High Mountains in the Avatamsaka Sutra. The Nirvana Sutra says 'taking milk from a cow,' which refers to the Buddha's lifelong teachings, referring to the Shravakas as deaf and mute. Therefore, the Profound Text says that the three teachings are distinguished, which is the sudden teaching; that is, the five flavors of ghee are distinguished, which is the milk teaching. Now, saying 'taking milk from a cow' is the initial flavor of milk.

In the 'Faith and Understanding' chapter, it says: 'Then he sent others (the Tathagata is the principal, the Bodhisattvas are the assistants, that is, the Buddha blesses the four Bodhisattvas to speak of the forty grounds: Dharma Wisdom Bodhisattva speaks of the ten abodes, Merit Forest Bodhisattva speaks of the ten practices, Vajra Banner Bodhisattva speaks of the ten dedications, Vajra Treasury Bodhisattva speaks of the ten grounds) to quickly chase after him and bring him back (directly using the Mahayana teachings to adapt to the Hinayana capacity, so it is said 'quickly chase after him'. In the past, there was a connection with Mahayana, so it is said 'bring him back'. Also, because the inherent virtues are originally possessed, so it is said 'bring him back'), the poor son was astonished (suddenly hearing the Mahayana teachings, which contradicted his own mind, so he was astonished. Because he did not recognize it, so he was surprised) and cried out in complaint (taking birth and death as suffering, and afflictions as grievances. If he heard that birth and death are Nirvana, and afflictions are Bodhi, he would painfully cry out in complaint), the messenger grabbed him even more urgently (speaking of fearful things to him, causing him to stay away from evil, this is urgency), forcibly pulling him back (the inner mind does not have the capacity to accept the Mahayana teachings, and externally he is forced to accept the Mahayana teachings), the poor son thought to himself: I am innocent but imprisoned, this must be a dead end (sentient beings, because of their sins, enter the prison of birth and death. Bodhisattvas also enter the prison because of their sins. The two vehicles do not have great compassion, causing him to enter birth and death, this is being imprisoned, forever losing the wisdom life of the three vehicles), becoming even more fearful and terrified (thinking about these things), fainting and collapsing to the ground (small wisdom cannot understand, drowning in the ground of ignorance), the father saw him from afar (small wisdom is far from great wisdom, so it is said from afar. Because he is a son with whom he has a connection, so he saw him), and said to the messenger (the Bodhisattva is the messenger): there is no need for this person (there is no need to manifest a noble and wonderful form for the two vehicles to see), do not force him to come (since

無大機恐傷善根)使者語之。我今放汝(正明息化)窮子歡喜(不為大教所逼)往至貧里。以求衣食(於四諦中欲求道法。○以上註文並出文句)。此領何義。此為如來說圓頓教門。以大擬小。機生悶絕(妙玄十卷)。

華嚴三名。述曰。舊以寂場時長盡未來際法界列為四種華嚴。又分前三屬事。后一屬理。此皆積代之謬。今篤論其義。只有三名。一者寂場。妙玄引方便品始坐道場三七思惟。明釋迦最初頓說是也(從初捲至三十六卷。為前分)二者時長。妙玄引法性論鈍根三處入法界是也(從三十七卷以去為後分)三者盡未來際。文句云。華嚴末席始開于漸。妙樂云。此且寄娑婆一期設化。用通今意。應知華嚴盡未來際。即是此經常在靈山何殊。十方更互主伴(前二名見妙玄后一名見妙樂)雖有三名。而於所說之經。無非華嚴。所詮之理。無非法界。或言母胎者。妙玄雲。佛從兜率下。與法身眷屬共降母胎。常宣妙法(文)是時未轉法輪。當屬盡未來際實報土相。專被大機者所攝(此逸堂說)有言海空者。妙玄引無量義經。次說般若華嚴海空。文。此只是因般若入法界。時長所收。然則母胎海空。不當別出二名也審矣。

時長通后。述曰。評時長通至三處者。謂般若海空法華佛慧涅槃心地法門是也。妙玄

【現代漢語翻譯】 現代漢語譯本：沒有大的根器，恐怕會損傷原有的善根。』使者這樣告訴他。『我現在放你走（正是爲了讓你休息和變化）。』窮人聽了很高興（因為沒有被偉大的佛法所逼迫），前往貧困的鄉村，去尋找衣食（在四聖諦中想要尋求道法）。』這段話領會的是什麼意義呢？這是如來說圓頓教法，用大的來比擬小的，根器差的人會因此感到悶絕（出自《妙玄》第十卷）。

華嚴有三個名稱。《述記》中說：『過去認為寂場、時長、盡未來際、法界這四種是華嚴。又將前三種歸為事，后一種歸為理。』這些都是長久以來的謬誤。現在認真討論它的意義，只有三個名稱：一是寂場。《妙玄》引用《方便品》中『始坐道場，三七思惟』，說明釋迦牟尼佛最初頓悟時所說的法（從第一卷到第三十六卷，為前分）。二是時長。《妙玄》引用《法性論》中『鈍根在三處進入法界』，指的就是這個（從第三十七卷以後為後分）。三是盡未來際。《文句》中說：『華嚴在最後才開始講漸法。』《妙樂》中說：『這只是寄託在娑婆世界一期的教化，用來貫通現在的意思。』應該知道華嚴的盡未來際，就是這部經經常在靈山，有什麼不同呢？十方世界互相作為主伴（前兩個名稱見《妙玄》，后一個名稱見《妙樂》）。雖然有三個名稱，但對於所說的經，沒有不是華嚴的；所詮釋的道理，沒有不是法界的。或者說『母胎』，《妙玄》中說：『佛從兜率天下降，與法身眷屬一同降生到母胎，經常宣說妙法。』（文）這時還沒有轉法輪，應當屬於盡未來際的實報土相，專門被大根器的人所攝（這是逸堂的說法）。有人說『海空』，《妙玄》引用《無量義經》中『其次說般若，華嚴海空』的文。這只是因為般若進入法界，被時長所收攝。那麼母胎、海空，不應當另外列出兩個名稱，這是確定的。

『時長』貫通後面。《述記》中說：『評論說『時長』貫通到三處，指的是般若、海空、法華、佛慧、涅槃、心地法門。』《妙玄》

【English Translation】 English version: 'Without great capacity, I fear harming your good roots.' The messenger told him this. 'I am now releasing you (precisely to allow you to rest and transform).' The poor man was delighted (because he was not forced by the great Dharma) and went to a poor village to seek food and clothing (wanting to seek the Dharma within the Four Noble Truths).' What meaning does this passage convey? This is the Tathagata speaking of the perfect and immediate teaching, using the great to compare to the small, causing those with lesser capacity to feel stifled (from Chapter 10 of Miaoxuan).

The Avatamsaka has three names. The Shuji states: 'In the past, the four types of Avatamsaka were considered to be the Silent Field (寂場), the Length of Time (時長), the Exhaustion of Future Time (盡未來際), and the Dharma Realm (法界). Furthermore, the first three were categorized as pertaining to phenomena, and the last one as pertaining to principle.' These are all errors accumulated over time. Now, let's seriously discuss its meaning. There are only three names: First, the Silent Field. Miaoxuan quotes the Upaya Chapter, 'Beginning to sit in the place of enlightenment, contemplating for three seven-day periods,' explaining that Shakyamuni Buddha initially spoke the Dharma in a sudden and complete manner (from the first volume to the thirty-sixth volume, which is the first part). Second, the Length of Time. Miaoxuan quotes the Treatise on Dharma Nature, 'Those with dull faculties enter the Dharma Realm in three places,' referring to this (from the thirty-seventh volume onwards, which is the latter part). Third, the Exhaustion of Future Time. The Wenju states: 'The Avatamsaka only begins to speak of the gradual Dharma at the end.' The Miaole states: 'This is merely entrusting the teaching to one period in the Saha world, used to connect with the present meaning.' It should be known that the Exhaustion of Future Time of the Avatamsaka is the same as this sutra always being on Vulture Peak, what is the difference? The ten directions mutually act as host and guest (the first two names are found in Miaoxuan, the last name is found in Miaole). Although there are three names, regarding the sutra being spoken, there is nothing that is not Avatamsaka; regarding the principle being explained, there is nothing that is not the Dharma Realm. Or, regarding 'womb', Miaoxuan states: 'The Buddha descends from Tushita Heaven, and together with the Dharma Body retinue, descends into the womb, constantly proclaiming the wonderful Dharma.' (Text) At this time, the Dharma wheel has not yet been turned, and it should belong to the Real Reward Land aspect of the Exhaustion of Future Time, exclusively received by those with great capacity (this is Yitang's saying). Some say 'ocean of emptiness', Miaoxuan quotes the Infinite Meaning Sutra, 'Next, speak of Prajna, the Avatamsaka ocean of emptiness' text. This is only because Prajna enters the Dharma Realm, and is received by the Length of Time. Then, the womb and the ocean of emptiness should not be separately listed as two names, this is certain.

'Length of Time' connects to the latter. The Shuji states: 'Commenting that 'Length of Time' connects to three places, refers to the Prajna, ocean of emptiness, Lotus Sutra, Buddha Wisdom, Nirvana, and Mind Ground Dharma Gate.' Miaoxuan

引無量義經云。次說般若歷劫修行華嚴海空。法華會入佛慧。即是通至二經(簽云。以般若亦得名華嚴。法華佛慧不殊初故。又妙樂云。當知法界論之無非華嚴。佛慧言之無非法華)。

此即通般若。通法華之證也。又引像法決疑經云。今日座中各見不同。或見如來入涅槃。或見報身生蓮華藏海為千百億釋迦說心地法門。又妙玄雲。日若垂沒亦應餘輝峻嶺。故蓮華藏海通至涅槃之後。此通涅槃之證也。又引法性論云。鈍根三處入法界。此即通后之文也。今更論之。妙玄雲。因般若入法界。即是華嚴海空(由歷劫修學般若。今發空智得入法界。觀華嚴藏海。皆畢竟空)又云。華嚴時節長。昔小機未入如聾如啞。今聞般若即能得入(此且舉般若得入為端。法華涅槃亦當例此得入。後人欲據此文齊至般若者。不知通至二經及三處入法界之文。如何消釋時長得名。正出此文)簽云。一以法界為華嚴(此即寂場三七及盡未來際。獨為利根大機常說華嚴圓頓之教。舉所詮法界之理以為名也)二以時長。通至於后(即鈍根三處入法界。其極鈍者。至法華開顯。方始得入也)二義並通。是故並存大機則華嚴不休(釋上法界之義)小機則諸教次第。是故鈍根猶存小見(釋上時長由根鈍存小見。故歷諸教始得入大)又妙樂引入佛境界

【現代漢語翻譯】 現代漢語譯本： 《無量義經》中說：『其次宣說般若，經歷劫數修行，華嚴如海如空，法華會歸佛的智慧。』這就是通達《華嚴經》和《法華經》的證明。（簽註說：『因為般若也可以稱為華嚴，法華的佛慧與最初的並無差別。』又妙樂說：『應當知道，從法界的角度來說，沒有哪部經不是《華嚴經》；從佛慧的角度來說，沒有哪部經不是《法華經》。』） 這也就是通達般若，通達法華的證據。又引用《像法決疑經》說：『今日在座的各位所見不同，有人看見如來入涅槃，有人看見報身生於蓮華藏海，為千百億釋迦說心地法門。』又妙玄說：『太陽即使西沉，也應該有餘輝照耀峻嶺。』所以蓮華藏海通達涅槃之後。這是通達涅槃的證據。又引用《法性論》說：『鈍根的人在三個地方才能進入法界。』這就是通達後面的經文。現在更進一步討論，妙玄說：『因為般若而進入法界，就是華嚴的海空（由於經歷劫數修學般若，現在發起空智才能進入法界，觀察華嚴藏海，都是畢竟空）。』又說：『《華嚴經》的時間很長，過去根機小的人沒有進入，就像聾子和啞巴一樣。現在聽聞般若就能進入（這裡只是舉般若為例說明可以進入，法華和涅槃也應該像這樣進入。後人如果想根據這段經文只到般若為止，就不知道如何解釋通達兩部經以及在三個地方進入法界的經文了。時間長才能得名，正是出自這段經文）。』簽註說：『一是將法界作為華嚴（這就是寂滅道場的三七日以及直到未來際，只為利根大機的人常說華嚴圓頓的教義，舉所詮釋的法界之理作為名稱）。二是時間長，通達到後面（就是鈍根的人在三個地方才能進入法界，那些極其遲鈍的人，要到法華開顯的時候，才能開始進入）。』兩種意義都通達，所以並存。根機大的人，《華嚴經》不會停止（解釋上面法界的意義），根機小的人，各種教義依次出現。所以根機遲鈍的人仍然存在小的見解（解釋上面時間長是因為根機遲鈍而存在小的見解，所以經歷各種教義才能進入大的境界）。』又妙樂引用進入佛的境界

【English Translation】 English version: The Infinite Meaning Sutra says: 'Next, it expounds Prajna, cultivates through kalpas, the Avatamsaka is like the sea and the sky, and the Lotus unites into the Buddha's wisdom.' This is the proof of penetrating the Avatamsaka Sutra (Flower Garland Sutra) and the Lotus Sutra. (The commentary says: 'Because Prajna can also be called Avatamsaka, the Buddha's wisdom of the Lotus Sutra is no different from the beginning.' Also, Miao Le says: 'It should be known that from the perspective of the Dharma Realm, there is no sutra that is not the Avatamsaka Sutra; from the perspective of the Buddha's wisdom, there is no sutra that is not the Lotus Sutra.') This is the evidence of penetrating Prajna and penetrating the Lotus Sutra. It also quotes the Doubt Resolving Sutra of the Semblance Dharma Age, saying: 'Today, those in the assembly see differently. Some see the Tathagata entering Nirvana, and some see the Reward Body born in the Lotus Treasury Sea, speaking the Dharma of the Mind Ground to hundreds of billions of Shakyamunis.' Also, Miao Xuan says: 'Even if the sun is setting, it should still have afterglow shining on the towering mountains.' Therefore, the Lotus Treasury Sea penetrates after Nirvana. This is the proof of penetrating Nirvana. It also quotes the Treatise on the Nature of Dharma, saying: 'Those with dull roots enter the Dharma Realm in three places.' This is the text that penetrates later. Now, let's discuss it further. Miao Xuan says: 'Because of Prajna, one enters the Dharma Realm, which is the sea and sky of Avatamsaka (because of cultivating Prajna through kalpas, now one develops empty wisdom and can enter the Dharma Realm, observing the Avatamsaka Treasury Sea, all are ultimately empty).' It also says: 'The time of the Avatamsaka Sutra is long. In the past, those with small capacities did not enter, like the deaf and the dumb. Now, hearing Prajna, they can enter (this only takes Prajna as an example to illustrate that one can enter, and the Lotus Sutra and Nirvana should also enter in this way. If later people want to rely on this passage to only reach Prajna, they do not know how to explain the passages of penetrating the two sutras and entering the Dharma Realm in three places. It is only because the time is long that it can be named, which is exactly from this passage).' The commentary says: 'First, the Dharma Realm is taken as Avatamsaka (this is the three seven days in the Bodhi-tree place and until the end of the future, only for those with sharp roots and great capacities, the perfect and sudden teachings of the Avatamsaka Sutra are often spoken, taking the principle of the Dharma Realm that is explained as the name). Second, the time is long, penetrating to the later (that is, those with dull roots enter the Dharma Realm in three places, and those who are extremely dull only begin to enter when the Lotus Sutra is revealed).' Both meanings are penetrating, so they coexist. For those with great capacities, the Avatamsaka Sutra does not cease (explaining the meaning of the Dharma Realm above), and for those with small capacities, various teachings appear in order. Therefore, those with dull roots still have small views (explaining that the time is long because dull roots exist with small views, so they experience various teachings before entering the great realm).' Also, Miao Le quotes entering the Buddha's realm

品(三十八卷)文殊語舍利弗等六千比丘。汝等善能成就十種大心則得佛地。自古共云。華嚴時長乃是結集后教至般若來。方可得云令諸比丘成十大心。此乃義當轉教時也。結此等意入華嚴中。故云時長(文)有人據轉教時之言。便謂華嚴齊般若者。殊不知荊溪引此經後分有聲聞為時長至般若之證耳。初未嘗的判但齊般若。不然。荊溪釋玄文三處入法界。何云時長通至於后小機諸教次第耶。又有人云(車溪雲師)縱通涅槃。不當通法華。謂有妨如來調機無功。為之難者。若能細思會入法華佛慧之言。則此意自銷。何妨之有。

華嚴教主。述曰。論華嚴教主者。準四明解謗之說。于尊特身有須現不須現二者之分故。須現則如梵網華嚴及觀經等相多身大。不須現即以力加。令於劣身不取分齊見三十一相即無有邊。以知丈六是法界故。今詳此說。考之經文。則有二義。一約補處。謂菩提樹下初成正覺。若非補處。豈曰初成。又偈云。迦葉曾來住此殿。是故此處最吉祥。如是十偈。讚過去十佛。既佛佛俱有補處。則知藏塵相好之佛。須是分段生滅之身。與同居應更無少異。二約上升。謂是時世尊不離菩提樹下上升須彌(華嚴骨目云。不動而升。赴機得處)向帝釋殿說法(即前迦葉十佛曾住之殿。上升即是現起之義)豈非

【現代漢語翻譯】 現代漢語譯本： 品（第三十八卷）中，文殊菩薩對舍利弗等六千比丘說：『你們如果能夠很好地成就十種大心，就能證得佛地。』自古以來人們普遍認為，華嚴時教只是結集了後來的教法，到了般若時教，才可以認為能夠令諸比丘成就十大心。這其中的含義應當是轉教之時。將這些意思總結歸納到《華嚴經》中，所以說是時教。（文）有人根據『轉教時』的說法，就認為華嚴時教與般若時教齊等，卻不知道荊溪大師引用此經後分有聲聞，作為華嚴時教到般若時教的證據罷了。最初並沒有明確地判為與般若時教齊等。不然的話，荊溪大師解釋玄文時，三處都說入法界，怎麼能說是時教通至於後來的小乘根機諸教的次第呢？又有人說（車溪雲師），即使通於《涅槃經》，也不應當通於《法華經》，認為這樣會妨礙如來調伏眾生的根機而沒有效果。對於提出這種疑問的人，如果能夠仔細思考領會《法華經》中佛慧的說法，那麼這種疑慮自然就會消除，又有什麼妨礙呢？ 華嚴教主。述曰：關於華嚴教主，按照四明大師《解謗》中的說法，對於尊特身，有需要顯現和不需要顯現兩種情況。需要顯現時，就像《梵網經》、《華嚴經》和《觀經》等，相好眾多，身形巨大。不需要顯現時，就用佛力加持，使劣身不取分齊，見到三十二相，即是無有邊際。因為知道丈六金身就是法界。現在詳細考察這種說法，考證經文，則有兩種含義：一是約補處（指下一尊佛）而言，指在菩提樹下初成正覺。如果不是補處，怎麼能說是初成呢？又有偈頌說：『迦葉曾來住此殿，是故此處最吉祥。』像這樣十首偈頌，讚歎過去十佛。既然佛佛都有補處，那麼就知道藏塵相好的佛，必須是分段生滅之身，與同居土的應化身沒有什麼差別。二是約上升而言，指這時世尊不離開菩提樹下，上升到須彌山（《華嚴骨目》說：『不動而升，赴機得處』），向帝釋殿說法（即前面迦葉十佛曾經住過的殿。上升就是現起的意思），難道不是嗎？

【English Translation】 English version: In the chapter (38th scroll), Manjushri (Bodhisattva of wisdom) said to Shariputra (one of the Buddha's chief disciples) and six thousand Bhikshus (monks): 'If you can well accomplish the ten great minds, you will attain the Buddha-ground.' Since ancient times, it has been commonly believed that the Avatamsaka (Flower Garland) teaching time was only the collection of later teachings, and only in the Prajna (Perfection of Wisdom) teaching time could it be considered possible to enable the Bhikshus to achieve the ten great minds. The meaning of this should be the time of turning the teachings. Summarizing these meanings into the Avatamsaka Sutra, it is therefore called the time teaching. (Wen) Someone, based on the statement of 'turning the teachings time,' believes that the Avatamsaka teaching time is equal to the Prajna teaching time, but does not know that Master Jingxi (a famous commentator) quoted the later part of this sutra, which contains Shravakas (listeners) as evidence of the Avatamsaka teaching time reaching the Prajna teaching time. Initially, it was not clearly judged to be equal to the Prajna teaching time. Otherwise, when Master Jingxi explained the Xuanwen (profound text), he mentioned entering the Dharmadhatu (realm of reality) in three places. How could it be said that the time teaching extends to the subsequent teachings for those of small capacity? Furthermore, someone (Master Chexi Yun) said that even if it extends to the Nirvana Sutra, it should not extend to the Lotus Sutra, believing that this would hinder the Tathagata's (Buddha's) skillful means of taming beings and render it ineffective. For those who raise this question, if they can carefully contemplate and understand the Buddha's wisdom mentioned in the Lotus Sutra, then this doubt will naturally disappear. What hindrance is there? The Lord of the Avatamsaka Teaching. Commentary: Regarding the Lord of the Avatamsaka Teaching, according to Master Siming's (a Tiantai Buddhist scholar) explanation in 'Dispelling Slander,' concerning the Honored and Special Body (尊特身), there are two situations: needing to manifest and not needing to manifest. When needing to manifest, it is like the Brahma Net Sutra, the Avatamsaka Sutra, and the Visualization Sutra, where the characteristics are numerous and the body is large. When not needing to manifest, the Buddha uses his power to bless, so that the inferior body does not take limits, and one sees the thirty-two marks, which are without limit. This is because it is known that the sixteen-foot golden body is the Dharmadhatu. Now, examining this statement in detail and verifying it with the sutra text, there are two meanings: First, in terms of the position of the successor (補處, referring to the next Buddha), it refers to the initial attainment of perfect enlightenment under the Bodhi tree. If it were not the successor, how could it be said to be the initial attainment? Furthermore, there is a verse that says: 'Kashyapa (one of the past Buddhas) once resided in this palace, therefore this place is most auspicious.' Like these ten verses, they praise the past ten Buddhas. Since each Buddha has a successor, then it is known that the Buddha with the characteristics of the dust of the treasury must be a body with segmented birth and death, and there is no difference from the manifested body in the Land of Co-residence. Second, in terms of ascending, it refers to the World Honored One not leaving the Bodhi tree and ascending to Mount Sumeru (the 'Avatamsaka Outline' says: 'Ascending without moving, reaching the place according to the opportunity'), to preach the Dharma in the palace of Indra (帝釋, the ruler of the gods) (which is the palace where the previous ten Buddhas, including Kashyapa, resided. Ascending is the meaning of manifesting), is it not?

華嚴是千百億應身所說。此身既被別圓之機。見是尊特。何須獨指華臺受職身耶。此即破凈覺指實報土藏塵尊特橫應同居之說。蓋大師說三品相海皆稱機而現。別教則用別修緣了。成就此相。即修成之尊特。故名報身。圓教能了二修即性。修德無功。乃性具之尊特。故名法身。據此則知。即性而論本名法身。取土同居則名應身。被機現起則名尊特。永異凈覺修成尊特橫應同居之說。然則今師約機約教以定身者。正是樹下生身現起尊特。以應別圓之機。正合妙玄釋迦最初頓說(釋迦是生身說頓是舍那)亦合四教儀如來現盧舍那身說法之言(如來是釋迦生身現起尊特故轉名舍那)世有取月堂之說云。境本定身則是釋迦。機感見相則是舍那。蓋有得於此云。

然初頓未必純教法身菩薩。亦有凡夫大根性人。此有兩義。若當體圓頓得悟者。即破無明入圓初住。此是醍醐。若初心之人。雖聞大教始入十信。最是初味。名之為乳。呼為乳者。意不在淡。以初故本故(圓教內凡六根清凈。即是十信。初信斷見。二信至七信斷思。八信至十信斷界內外塵沙惑。以未破無明。故但名乳)若小根性人。大教擬小如聾如啞。小機未轉全生如乳(妙玄十)。

華嚴二味四機。述曰。自昔教初學者。為時味圖。上言高上下對乳味。未

【現代漢語翻譯】 現代漢語譯本： 《華嚴經》是千百億應化身所說的法。既然這個應化身被別教和圓教的根機所見，視作尊特之身（殊勝特別之身）。又何必單獨指認華藏世界蓮花臺上受職的佛身為尊特之身呢？這便破斥了凈覺法師所說的，實報莊嚴土所藏的塵沙煩惱，與尊特之身橫向應化于同居穢土的說法。因為天臺智者大師說，佛的三品相好莊嚴之身，都是應根機而顯現的。別教用別修的因緣和了悟，成就此佛身相好，即是修成的尊特之身，所以名為報身。圓教能夠了悟二種修行即是佛性，修德沒有造作之功，乃是本性具足的尊特之身，所以名為法身。根據這些道理可知，就佛性本體而言，本來就名為法身；就應化于同居穢土而言，則名為應身；被眾生根機感應而顯現，則名為尊特之身。這永遠不同於凈覺法師所說的，修成的尊特之身橫向應化于同居穢土的說法。如此說來，現在天臺智者大師根據根機和教義來確定佛身，這正是菩提樹下示現的生身，顯現尊特之身，來應別教和圓教的根機。這正符合《妙玄》所說的，釋迦牟尼佛最初頓說《華嚴經》（釋迦是生身佛，說頓教是為盧舍那佛）。也符合《四教儀》所說的，如來現盧舍那佛身說法的說法（如來是釋迦生身佛，顯現尊特之身，所以轉名為盧舍那佛）。世間有人引用月堂的說法，說：『境界本體是定身，那就是釋迦牟尼佛；根機感應所見的相，那就是盧舍那佛。』大概是對此有所領悟吧。

然而最初的頓教，未必只是教化法身菩薩，也有凡夫俗子具有大根性的人。這裡有兩種含義：如果當體圓頓，當下就開悟的人，就破除了無明，進入圓教的初住位，這是醍醐味。如果初發心的人，雖然聽聞了大法，才剛剛進入十信位，這是最初的滋味，名為乳味。稱之為乳味，意思不是說它淡薄，因為是最初的緣故，根本的緣故（圓教內凡位，六根清凈，就是十信位。初信斷見惑，二信到七信斷思惑，八信到十信斷界內外塵沙惑。因為沒有破除無明，所以只能稱為乳味）。如果小根性的人，大法對於他們來說，就像聾子聽不見，啞巴說不出，小根機的眾生沒有轉變，完全像乳味（見《妙玄》第十）。

《華嚴經》有二種滋味，四種根機。《述記》說：自從教化開始，學者爲了時節滋味，上面說高，下面說對乳味，沒有。

【English Translation】 English version: The Avatamsaka Sutra is expounded by hundreds of billions of manifested bodies (應身, yingshen). Since this body is perceived as a Zunte (尊特, special and unique) by the faculties of the Separate and Perfect teachings, why must we exclusively designate the body receiving office on the lotus platform of the Hua (華, flower) repository world as the Zunte body? This refutes the statement by Jingjue (凈覺, name of a monk) that the dust and sand afflictions stored in the Land of Actual Reward (Shi Bao Tu, 實報土) are horizontally responsive in the Land of Coexistence (Tong Ju, 同居) with the Zunte body. This is because the Great Master Zhiyi (智顗, founder of Tiantai school) said that the Buddha's three grades of excellent marks and adornments all appear in response to the faculties. The Separate Teaching uses separate cultivation of conditions and understanding to accomplish these marks, which are the cultivated Zunte body, hence named the Reward Body (Baoshen, 報身). The Perfect Teaching can understand that the two cultivations are identical to the Buddha-nature, and the cultivation of virtue has no effort, which is the inherently possessed Zunte body, hence named the Dharma Body (Fashen, 法身). According to this, it is known that in terms of the nature itself, it is originally named the Dharma Body; in terms of responding in the Land of Coexistence, it is named the Manifested Body; when manifested in response to the faculties, it is named the Zunte body. This is eternally different from Jingjue's statement that the cultivated Zunte body is horizontally responsive in the Land of Coexistence. Therefore, the current master's determination of the body based on faculties and teachings is precisely the manifested body under the Bodhi tree, manifesting the Zunte body to respond to the faculties of the Separate and Perfect teachings. This precisely matches the Miao Xuan's (妙玄, Wonderful Profundity) explanation that Shakyamuni (釋迦, the founder of Buddhism) initially expounded the Avatamsaka Sutra suddenly (Shakyamuni is the manifested body, and expounding the sudden teaching is for Vairocana (舍那, the universal Buddha)). It also matches the statement in the Four Teachings (Si Jiao Yi, 四教儀) that the Tathagata (如來, thus come one) manifests the Vairocana body to expound the Dharma (Tathagata is the manifested body of Shakyamuni, manifesting the Zunte body, hence transformed into the name Vairocana). There are those in the world who quote Yuetang's (月堂, name of a monk) statement, saying: 'The essence of the realm is the fixed body, which is Shakyamuni; the appearance seen by the faculties is Vairocana.' This is probably a realization of this.

However, the initial sudden teaching may not purely teach Dharma Body Bodhisattvas (菩薩, enlightened beings); there are also ordinary people with great faculties. There are two meanings here: if one attains enlightenment through the inherent Perfect and Sudden teaching, then one breaks through ignorance and enters the initial dwelling of the Perfect Teaching, which is the taste of ghee (醍醐, clarified butter). If one is a beginner, although one has heard the great teaching, one has only just entered the Ten Faiths (Shi Xin, 十信), which is the initial taste, named the milk taste. Calling it the milk taste does not mean it is bland, but because it is the initial stage, the fundamental stage (in the inner ordinary position of the Perfect Teaching, the six senses are pure, which is the Ten Faiths. The first faith cuts off the view delusions, the second to seventh faiths cut off the thought delusions, the eighth to tenth faiths cut off the dust and sand delusions within and without the realms. Because ignorance has not been broken through, it can only be called the milk taste). If one is a person with small faculties, the great teaching is like a deaf person who cannot hear, a mute person who cannot speak; the small faculties of sentient beings have not transformed, completely like the milk taste (see Miao Xuan 10).

The Avatamsaka Sutra has two tastes and four faculties. The Shuji (述記, commentary) says: Since the beginning of teaching, scholars have been concerned with the taste of the times. The above says high, the below says opposite the milk taste, there is none.

嘗有論之者。今案玄文。華嚴之時自有二味四機之別。一者純教法身。即是分證中道四十一位。此名醍醐。二者凡夫大根。入圓初住證一分中道以去。亦名醍醐。三者始入十信。雖但四住未破無明。但名為乳。四者小根聾啞全生如乳。然則名醍醐者有二機。名為乳者亦有二機。玄雲。于小如乳于大如醍醐。少分譬喻不可全求。如簽云。華嚴分喻初味。而未得於華嚴之頓及別圓兩教。但有五味次第之相(文)當知。謂華嚴為乳者。正約從頓開漸施設化事之意。

三七擬機。述曰。諸文謂三七是擬機者。人無異論。然玄文云。于彼初分永無聲聞。後分則有。雖覆在座如聾如啞。故義神智據此非之曰。初分永無。何所擬哉。今作二義釋之方為盡理。一者三七初分永無。此如來擬宜之化意。二者後分則有。狀如聾啞。此如來擬宜之化事。初言化意者。如方便品云始坐道場三七思惟。簽云。初七思惟欲說圓。次七思惟欲說別。三七思惟欲說通。皆無機故但說三藏。簽又云。約大機則寂場之時。約小機則成已思惟未說之時。妙樂云。小見三七停留。大睹始終無改。此皆如來擬宜之化意也。言化事者。如文句云。華嚴末席始開于漸。妙樂釋之云。舊經云。佛在逝多林入師子頻申三昧。舍利弗從祇園出。不見如來自在莊嚴。不見

【現代漢語翻譯】 現代漢語譯本： 曾經有人討論過這個問題。現在根據玄文來看，《華嚴經》時期就存在兩種味道和四種根機的區別。第一種是純粹教法身，也就是分證中道四十一位菩薩，這稱為醍醐。第二種是凡夫大根器，進入圓教初住，證得一分中道以上，也稱為醍醐。第三種是剛入十信位的眾生，雖然只破了四住煩惱，未破無明，但只能稱為乳。第四種是小根器，像聾啞人一樣完全沒有領悟，如同乳。因此，稱為醍醐的有兩種根機，稱為乳的也有兩種根機。《玄文》說：『對於小根器來說像乳，對於大根器來說像醍醐。』少部分的譬喻不能完全照搬。如《簽》所說，《華嚴經》只是比喻最初的味道，而沒有得到《華嚴經》的頓教和別圓兩教，只有五味次第的相狀（文）。應當知道，說《華嚴經》是乳，正是從頓教開始逐漸施設教化之事的意義。

三七日比擬根機。《述記》說，各種文獻都說三七日是比擬根機的，人們沒有不同意見。然而，《玄文》說：『在最初的部分永遠沒有聲聞，後來的部分則有。雖然在座，卻像聾啞人一樣。』因此，義神智根據這一點否定說：『最初的部分永遠沒有，比擬什麼呢？』現在作兩種解釋才能窮盡道理。第一種是三七日最初的部分永遠沒有，這是如來比擬適宜的教化意圖。第二種是後來的部分則有，狀態像聾啞人一樣，這是如來比擬適宜的教化之事。最初說教化意圖，如《方便品》說『剛坐在道場，三七日思惟。』《簽》說：『最初七日思惟想要說圓教，其次七日思惟想要說別教，第三個七日思惟想要說通教，因為都沒有相應的根機，所以只說了三藏教。』《簽》又說：『從小根機來說，是寂滅道場的時候；從大根機來說，是已經成就而思惟但未說的時候。』妙樂說：『小根器看到三七日停留，大根器看到始終沒有改變。』這些都是如來比擬適宜的教化意圖。說教化之事，如《文句》說：『《華嚴經》的末尾才開始漸教。』妙樂解釋說：『舊經說，佛在逝多林（Jetavana）進入師子頻申三昧（simhavijrmbhita-samadhi），舍利弗（Sariputra）從祇園（Jetavana）出來，看不見如來自在莊嚴，看不見。』

【English Translation】 English version: It has been discussed before. Now, according to the 'Profound Text' (Xuan Wen), during the time of the 'Flower Garland Sutra' (Hua Yan Jing), there were already distinctions between two flavors and four capacities. The first is the pure teaching of the Dharma body (Dharmakaya), which is the forty-one stages of partial realization of the Middle Way (Madhyamaka), and this is called 'ghee' (醍醐, tíhú). The second is the great capacity of ordinary beings, entering the initial dwelling of the perfect teaching (yuanjiao chuzhu), realizing a portion of the Middle Way and beyond, also called 'ghee'. The third is those who have just entered the ten faiths (shixin), although they have only broken the four abodes of affliction (sizhu fan'nao) and have not broken ignorance (wuming), they can only be called 'milk' (乳, rǔ). The fourth is those with small capacity, like the deaf and mute, completely without understanding, like milk. Therefore, there are two capacities called 'ghee', and there are also two capacities called 'milk'. The 'Profound Text' says: 'For the small, it is like milk; for the great, it is like ghee.' A small portion of the analogy cannot be fully applied. As the 'Commentary' (Qian) says, the 'Flower Garland Sutra' only uses the initial flavor as an analogy, and does not attain the sudden teaching (dun jiao) and the separate and perfect teachings (bie yuan liang jiao) of the 'Flower Garland Sutra', only having the appearance of the sequential order of the five flavors (wuwei cidi de xiang) (text). It should be known that saying the 'Flower Garland Sutra' is milk is precisely about the meaning of gradually establishing the teaching from the sudden teaching.

The three seven days are likened to capacities. The 'Commentary' (Shuji) says that various texts say that the three seven days are likened to capacities, and people have no different opinions. However, the 'Profound Text' says: 'In the initial part, there are never any Hearers (Sravakas), but in the later part, there are. Although they are present, they are like the deaf and mute.' Therefore, Yishenzhi, based on this, denies it, saying: 'There is never anything in the initial part, what is being likened?' Now, two explanations are made to exhaust the reasoning. The first is that there is never anything in the initial part of the three seven days, this is the Tathagata's (Rulai) intention to liken appropriate teachings. The second is that there is something in the later part, the state is like the deaf and mute, this is the Tathagata's act of likening appropriate teachings. The initial saying of the intention of teaching, as the 'Expedient Means Chapter' (Fangbian Pin) says, 'Having just sat in the Bodhimanda (daochang), thinking for three seven days.' The 'Commentary' says: 'The first seven days thinking about wanting to speak the perfect teaching (yuan jiao), the second seven days thinking about wanting to speak the separate teaching (bie jiao), the third seven days thinking about wanting to speak the common teaching (tong jiao), because there are no corresponding capacities, so only the Tripitaka (Sanzang) teaching is spoken.' The 'Commentary' also says: 'From the perspective of great capacity, it is the time of the silent field; from the perspective of small capacity, it is the time of having already achieved and thinking but not yet speaking.' Miaole says: 'Small capacities see the three seven days as stopping, great capacities see that there is no change from beginning to end.' These are all the Tathagata's intention to liken appropriate teachings. Saying the act of teaching, as the 'Textual Commentary' (Wenju) says: 'The gradual teaching only begins at the end of the 'Flower Garland Sutra'.' Miaole explains it by saying: 'The old sutra says, the Buddha (Fo) entered the Lion's Yawning Samadhi (simhavijrmbhita-samadhi) in Jetavana (逝多林, Shì Duō Lín), Sariputra (舍利弗, Shèlìfú) came out of Jetavana (祇園, Qíyuán), and could not see the Tathagata's unconstrained adornment, could not see.'

諸大菩薩眷屬。無智眼能見。亦不能讚歎。此即如聾如啞之文。于彼末會即當漸初(文)今考二祖之言。皆指聾啞在後分漸初。明知是鹿苑十二年中。例如妙玄謂方等彈訶應在十二年前。以此推之。則知逝多林末會正是如來擬宜之事。以由聲聞先習小乘未堪聞大。狀如聾啞。故假凈名以激進之。是則擬宜彈訶。俱在十二年中。無可疑者。四教儀以聾啞在華嚴。彈訶在方等。此但約部中而論。其實未為正義。又經云。愿光明菩薩等。各說十偈以勸聲聞。最初一偈。彈斥之曰。一切諸緣覺及彼大聲聞。皆悉不能知菩薩行境界(此即後分攝入前例之文)此皆擬宜之化事也。昔人不能區別諸文。不知如來化意化事。混而觀之。故多異說。

七處八會者。是舊經六十卷。晉跋陀羅譯。天臺所引用者。若新譯八十卷。是唐實叉難陀譯。更加普光明一會。是為七處九會。三十九品。唯阿僧祇隨好光明是佛說。余皆加被諸菩薩說。

第一會。菩提場說六品○世主妙嚴(佛在摩竭提國阿蘭若菩提場中始成正覺。荊溪云。既異壽量久成。不同阿含菩提樹下。任運在跡。別圓教也)如來現相(佛白高相有菩薩。說偈云。佛身充滿於法界。云云)普賢三昧(普賢入如來藏塵三昧。現微塵佛剎)世界成就(普賢說世界成就。具十事十

【現代漢語翻譯】 現代漢語譯本： 諸位大菩薩及其眷屬，沒有智慧之眼就不能看見，也不能讚歎。這就像聾啞人一樣無法理解文字。在《華嚴經》的末會，這種狀態才開始逐漸改善。現在考察二祖慧可的說法，都指出聾啞的狀態發生在後半部分，並且逐漸開始改善。這清楚地表明，這種情況發生在鹿苑十二年中。例如，智顗在《妙玄》中說，方等部的彈訶應該發生在十二年前。由此推斷，逝多林的末會正是如來佛進行擬宜教化的時候。因為聲聞弟子先前學習小乘，還不能接受大乘佛法，狀態就像聾啞人一樣。所以藉助維摩詰來激勵他們。因此，擬宜和彈訶都發生在十二年中，這是毫無疑問的。《四教儀》認為聾啞發生在《華嚴經》中，彈訶發生在方等部中，這只是從經典本身來論述，實際上並不是正確的理解。此外，經中說：『愿光明菩薩等，各自說十首偈頌來勸導聲聞弟子。』最初一首偈頌就彈斥說：『一切諸緣覺以及那些大聲聞，都不能瞭解菩薩的修行境界。』（這就像後半部分的內容被提前到前面一樣）這些都是擬宜的教化之事。過去的人不能區分這些經文，不瞭解如來佛的教化意圖和教化之事，混在一起看待，所以產生了很多不同的說法。

七處八會，《華嚴經》是舊經六十卷，由晉朝的跋陀羅翻譯。天臺宗所引用的是這個版本。而新譯的八十卷，是唐朝的實叉難陀翻譯的，增加了普光明一會，所以是七處九會，共三十九品。只有阿僧祇隨好光明是佛陀親自說的，其餘都是佛陀加持諸位菩薩說的。

第一會，在菩提場說六品。○世主妙嚴（佛陀在摩竭提國的阿蘭若菩提場中開始成正覺。荊溪湛然說：『這不同於《阿含經》中在菩提樹下成佛，而是異於壽量品中久遠劫來已經成佛的佛，這是別教和圓教的說法。』）如來現相（佛陀顯現高大的相，有菩薩說偈頌說：『佛身充滿於法界，……』）普賢三昧（普賢菩薩進入如來藏塵三昧，顯現微塵佛剎）世界成就（普賢菩薩說世界成就，具有十事十

【English Translation】 English version: O great Bodhisattvas and their retinues, those without the eye of wisdom cannot see, nor can they praise. This is like the text for the deaf and mute, which will gradually begin to improve at the end of the Huayan assembly. Now, examining the words of the Second Patriarch Huike, they all point to the state of being deaf and mute occurring in the latter part, gradually beginning to improve. This clearly indicates that this situation occurred during the twelve years in Mrigadava. For example, Zhiyi in 'Profound Meaning' says that the admonishment in the Vaipulya section should have occurred before the twelve years. From this, it can be inferred that the final assembly in Jeta Grove was precisely when the Tathagata was engaging in expedient teaching. Because the Sravakas had previously studied the Hinayana and were not yet capable of hearing the Mahayana, their state was like that of the deaf and mute. Therefore, he used Vimalakirti to inspire them. Thus, both expedient teaching and admonishment occurred within the twelve years, without any doubt. The 'Four Teachings' considers the deaf and mute to be in the Huayan Sutra and the admonishment to be in the Vaipulya section. This is only discussed in terms of the sections themselves, and is not actually the correct understanding. Furthermore, the sutra says: 'May the Light-emitting Bodhisattvas, etc., each speak ten verses to exhort the Sravakas.' The very first verse admonishes: 'All Pratyekabuddhas and those great Sravakas are all unable to know the realm of the Bodhisattva's practice.' (This is like the content of the latter part being brought forward.) These are all expedient teaching activities. People of the past could not distinguish these texts, did not understand the Tathagata's teaching intentions and activities, and viewed them together in a confused manner, thus giving rise to many different interpretations.

The 'Seven Locations and Eight Assemblies' of the Huayan Sutra is the old sixty-fascicle version, translated by Buddhabhadra of the Jin Dynasty. This is the version quoted by the Tiantai school. The newly translated eighty-fascicle version was translated by Siksananda of the Tang Dynasty, and it adds the 'Universal Light' assembly, thus making it 'Seven Locations and Nine Assemblies,' with a total of thirty-nine chapters. Only the 'Asamkhya Auspicious Marks and Lights' was spoken by the Buddha himself; the rest were spoken by the Bodhisattvas through the Buddha's empowerment.

The first assembly, speaking six chapters at the Bodhi-mandala. ○ 'Wondrous Adornments of the World Rulers' (The Buddha attained enlightenment in the Aranya Bodhi-mandala of Magadha. Jingxi Zhanran said: 'This is different from the Buddha attaining enlightenment under the Bodhi tree in the Agamas; it is different from the Buddha who has been enlightened for countless eons in the Chapter on the Duration of Life; this is the teaching of the Separate and Perfect schools.') 'Manifestations of the Tathagata' (The Buddha manifests a tall form, and a Bodhisattva speaks a verse saying: 'The Buddha's body fills the Dharma realm, ...') 'Samadhi of Samantabhadra' (Samantabhadra enters the Samadhi of the Tathagata's Treasury of Dust, manifesting Buddha-lands of dust particles.) 'Accomplishment of the Worlds' (Samantabhadra speaks of the accomplishment of the worlds, possessing ten matters and ten

因緣)華藏世界(普賢說世界海。如天網分佈安住虛空)毗盧遮那(普賢說此世界佛名。舊經釋迦亦名盧舍那。而新經名毗盧遮那。妙樂云。法報不分二三莫辨者。正此之謂也)。

第二會。菩提場普光明殿說六品○如來名號(文殊說十方世界佛名)四聖諦(文殊說四諦名義)光明覺(文殊說偈贊佛放光)菩薩問明(文殊問覺首等破無明義。法首菩薩云。如人數他寶。自無半錢分。於法不修行。多聞亦如是。如人善方藥。自疾不能救。如聾奏音樂。悅彼不自聞。又賢首云。一切無礙人。一道出生死)凈行(文殊答智首。一切行愿。若飯食時。當愿眾生禪悅為食。法喜充滿○諸偈皆出此品)賢首(文殊問賢首。菩提心功德等。信是道元功德母)。

第三會。忉利天宮說六品。○升須彌山(佛坐菩提樹。不起此座升須彌山。帝釋贊云。迦葉曾來住此殿。是故此處最吉祥。如是約過去十佛贊。皆言此處最吉祥。荊溪云。不動而升。赴機得處)山頂偈贊(佛坐帝釋殿。法慧等十菩薩各說偈贊佛勝慧云。了知一切法。自性無所有。如是解法性。則見盧舍那)十住(法慧說十住。一一住勸修十法)梵行(法慧說修習梵行有十法)發心功德(法慧答帝釋問。發心功德。為佛種不斷故。一念知廣大世界長短劫故。有佛無佛

【現代漢語翻譯】 現代漢語譯本： 因緣：華藏世界（普賢菩薩所說的世界海，像天上的網一樣分佈，安住在虛空中）。毗盧遮那（普賢菩薩說這個世界的佛名。舊譯的經典中，釋迦牟尼佛也叫盧舍那佛，而新譯的經典名為毗盧遮那佛。妙樂大師說：『法身佛和報身佛不分彼此，二者或三者難以分辨，說的就是這種情況』）。

第二會，在菩提場普光明殿宣講六品：如來名號（文殊菩薩宣說十方世界諸佛的名號），四聖諦（文殊菩薩宣說四聖諦的名義），光明覺（文殊菩薩宣說偈頌讚嘆佛陀放光），菩薩問明（文殊菩薩問覺首菩薩等人，破除無明的意義。法首菩薩說：『就像人們數著別人的財寶，自己卻沒有半分錢。對於佛法不修行，聽得再多也是一樣。就像人們精通藥方，卻醫治不了自己的疾病。又像聾子演奏音樂，悅耳了別人卻聽不見自己。』賢首菩薩又說：『一切沒有障礙的人，從唯一的道路出生入死』），凈行（文殊菩薩回答智首菩薩，一切的行愿，如果吃飯的時候，應當發願眾生以禪悅為食，法喜充滿。所有的偈頌都出自這一品），賢首（文殊菩薩問賢首菩薩，菩提心的功德等，相信是道的根源，功德的母親）。

第三會，在忉利天宮宣講六品：升須彌山（佛陀坐在菩提樹下，沒有離開座位就升到了須彌山。帝釋天讚歎說：『過去迦葉佛曾經住在這座宮殿，所以這裡最吉祥。』像這樣，約略讚歎過去十佛，都說這裡最吉祥。荊溪大師說：『沒有動身而上升，應機說法，得到好處』），山頂偈贊（佛陀坐在帝釋天的宮殿里，法慧等十位菩薩各自說偈讚歎佛陀。勝慧菩薩說：『瞭解一切法，自性本無所有。這樣理解法性，就能見到盧舍那佛』），十住（法慧菩薩宣說十住，每一住都勸修十法），梵行（法慧菩薩宣說修習梵行有十法），發心功德（法慧菩薩回答帝釋天的問題，發心的功德，爲了佛種不斷絕的緣故，一念就能知道廣大世界的長短劫，無論有佛沒有佛）。

【English Translation】 English version: Causes and Conditions: The Flower Adornment World (Huazang Shijie) (the world-sea described by Samantabhadra (Puxian), distributed like a celestial net and abiding in emptiness). Vairocana (Piluzhena) (Samantabhadra (Puxian) says this is the Buddha's name in this world. In older translations, Shakyamuni (Shijia) is also called Rocana (Lushena), while new translations call him Vairocana (Piluzhena). Miaole says, 'The Dharmakaya and Sambhogakaya are indistinguishable, and it's hard to tell if there are two or three bodies. This is exactly what it means').

The Second Assembly: Speaking of Six Chapters in the Universal Light Hall at the Bodhi Ground: Names of the Tathagatas (Rulai Minghao) (Manjushri (Wenshu) speaks of the names of Buddhas in the ten directions), Four Noble Truths (Si Shengdi) (Manjushri (Wenshu) speaks of the meaning of the Four Truths), Light of Awakening (Guangming Jue) (Manjushri (Wenshu) speaks verses praising the Buddha's emission of light), Questions of the Bodhisattvas (Pusa Wenming) (Manjushri (Wenshu) asks Awakening Leader (Jueshou) and others about the meaning of breaking through ignorance. Dharma Leader (Fashou) Bodhisattva says, 'Like counting another's treasures, one has not half a coin for oneself. Not practicing the Dharma, much learning is also like this. Like one skilled in medicine, unable to cure one's own illness. Like a deaf person playing music, pleasing others but not hearing oneself.' Furthermore, Worthy Leader (Xianshou) says, 'All unobstructed people, from one path, are born and die'), Pure Conduct (Jingxing) (Manjushri (Wenshu) answers Wise Leader (Zhishou). All vows and practices, when eating, should vow that beings take the joy of dhyana (chan) as food, filled with the joy of Dharma. All verses come from this chapter), Worthy Leader (Xianshou) (Manjushri (Wenshu) asks Worthy Leader (Xianshou) about the merits of the Bodhi mind, etc. Belief is the source of the Way, the mother of merit).

The Third Assembly: Speaking of Six Chapters in the Trayastrimsa Heaven Palace: Ascending Mount Sumeru (Sheng Xumi Shan) (The Buddha sits under the Bodhi tree, without rising from this seat, ascends Mount Sumeru. Indra (Dishi) praises, 'Kasyapa (Jiaye) once lived in this palace, therefore this place is most auspicious.' Thus, praising the past ten Buddhas, all say this place is most auspicious. Jingxi says, 'Ascending without moving, responding to the opportunity and obtaining the benefit'), Verses of Praise on the Summit (Shanding Jizan) (The Buddha sits in Indra's (Dishi) palace, and ten Bodhisattvas, including Dharma Wisdom (Fahui), each speak verses praising the Buddha. Supreme Wisdom (Shenghui) says, 'Understanding all dharmas, their self-nature is without anything. Understanding the nature of dharmas in this way, one sees Rocana (Lushena)'), Ten Abodes (Shi Zhu) (Dharma Wisdom (Fahui) speaks of the Ten Abodes, each abode encouraging the cultivation of ten dharmas), Pure Conduct (Fanxing) (Dharma Wisdom (Fahui) speaks of ten dharmas for cultivating pure conduct), Merits of Arousing the Mind (Faxin Gongde) (Dharma Wisdom (Fahui) answers Indra's (Dishi) question about the merits of arousing the mind, for the sake of the Buddha-seed not being cut off, in one thought knowing the long and short kalpas (jie) of vast worlds, whether there is a Buddha or not).

一佛多佛故。一念知三際世界成壞劫故。眾生種種差別故。荊溪云。發心所緣是所觀境。具三諦無性空。一切假平等中)明法(法慧說初發心菩薩離十放逸修十種法具大功德成就佛智。荊溪云。明謂所證。法謂方法)。

第四會。夜摩天宮說四品○升夜摩天(佛升此天請佛入殿)夜摩偈贊(功德林等各說偈贊佛。覺林偈云。心如巧畫師。造種種五陰。一切世間中。莫過名與色。又云。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。又若人慾了知。三世一切佛。應觀法界性。一切惟心造)十行(功德林說)十無盡藏(功德林說)。

第五會。兜率天宮說三品○升兜率天(佛升此天請佛入殿)兜率偈贊(金剛幢等贊佛)十回向(金剛幢說偈云。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得)。

第六會。他化天宮說一品○十地(金剛藏說。用十地對諸天王。如發光地對忉利天王等)。

第七重會。普光明殿說十一品○十定(普賢說入十種三昧)十通(普賢說十種通)十忍(普賢說十種忍)阿僧祇(佛為心王菩薩。說阿僧祇無量至不可說不可說劫。稱讚普賢功德無量)壽量(心王說比校世界劫數長短)菩薩住處(心王說東北方清涼山。文殊與萬菩薩住處。又云震旦國

有那羅延窟)佛不思議(蓮華藏菩薩說不思議如來妙德)十身相海(普賢說如來十身。一一皆有十華藏世界海微塵數大人相)如來隨好光明(佛告寶手。說隨好光明照十佛剎塵界。地獄遇光息苦。咸生兜率天上)普賢行(普賢說修行十法等)如來出現(佛放光名如來出現普賢說遮那本願)。

第八三會。普光明殿說一品○離世間(普賢說廣列菩薩雜行)。

第九會。逝多林說一品(即給孤園)○入法界(時世尊入師子頻申三昧。舍利弗等諸大聲聞在逝多林。皆悉不見如來神力。亦復不見菩薩大會。以善根不同故。本不修習見佛善根。本不讚說諸佛神變。不能見聞念等。依聞乘而出離故○文殊辭佛南行人間。時舍利弗與六千比丘。往文殊所。文殊以十事勸之。令行菩薩道。即得無礙眼三昧。見一切佛境界。悉見諸佛。文殊勸已。南行至福城東。為善財童子說法。令求菩提近善知識。從此南行。一百十城。參五十三善知識。入普賢道場。得一切佛剎微塵數三昧門。遍見普賢於十方界○此並依荊溪華嚴骨目出)。

簽云。龍宮所藏三本。上本十三世界微塵數品。中本四十九萬八千八百偈。下本十萬偈四十八品。今但三十九品。則知經來未盡(龍樹入龍宮閱經。以上中二本非世所堪。但誦下本流行於世)。

【現代漢語翻譯】 現代漢語譯本：在那羅延窟（Narayan窟，指那羅延天居住的洞窟）中，佛陀宣說了不可思議的法門（蓮華藏菩薩解釋了不可思議如來的微妙功德），以及十身相海（普賢菩薩闡述瞭如來的十種化身，每一種化身都具有十個華藏世界海微塵數那樣多的殊勝相好）。如來還宣說了隨好光明（佛陀告訴寶手菩薩，他的隨好光明照耀十佛剎微塵數的世界，地獄眾生遇到光明便能停止痛苦，全部往生到兜率天）。普賢菩薩闡述了普賢行（普賢菩薩闡述了修行的十種方法等等），以及如來出現（佛陀放出名為如來出現的光明，普賢菩薩闡述了毗盧遮那佛的根本誓願）。 第八次法會，在普光明殿宣說了一品經文，即《離世間品》（普賢菩薩廣泛地列舉了菩薩的各種修行）。 第九次法會，在逝多林（Jetavana，即給孤獨園）宣說了一品經文，即《入法界品》（當時世尊進入師子頻申三昧。舍利弗（Sariputra）等各位大聲聞弟子在逝多林，都無法看見如來的神力，也無法看見菩薩的盛大法會。這是因為他們的善根不同，過去沒有修習見佛的善根，過去沒有讚歎諸佛的神變，所以不能夠見聞憶念等等。他們依靠聲聞乘而出離。文殊菩薩（Manjusri）辭別佛陀，向南前往人間。當時舍利弗與六千比丘前往文殊菩薩處。文殊菩薩用十件事勸導他們，讓他們修行菩薩道，隨即獲得了無礙眼三昧，見到了所有佛的境界，見到了所有的佛。文殊菩薩勸導完畢，向南前往福城東，為善財童子（Sudhana）說法，讓他爲了求得菩提而親近善知識。從此向南行走，經過一百一十座城，參訪了五十三位善知識，進入普賢菩薩的道場，獲得瞭如一切佛剎微塵數般的三昧法門，普遍見到了十方世界的普賢菩薩。以上內容都依據荊溪湛然法師的《華嚴經骨目》整理得出）。 籤文記載，龍宮所藏有三部《華嚴經》。上本有十三世界微塵數品，中本有四十九萬八千八百偈，下本有十萬偈四十八品。現在只有三十九品，由此可知傳到世間的經文並不完整（龍樹菩薩（Nagarjuna）進入龍宮閱讀經典，認為上本和中本不是世間所能承受的，只誦讀了下本，使其在世間流傳）。

【English Translation】 English version: In the Narayana Cave (Narayana, referring to the abode of the god Narayana), the Buddha expounded the inconceivable Dharma (the Bodhisattva Lotus Treasury explained the wonderful virtues of the inconceivable Tathagata), and the Ten Bodies and Seas of Marks (Samantabhadra Bodhisattva elaborated on the ten manifestations of the Tathagata, each with as many major marks as atoms in ten Flower Adornment World Seas). The Tathagata also proclaimed the Light of Minor Marks (the Buddha told Bodhisattva Treasure Hand that his light of minor marks illuminates worlds as numerous as atoms in ten Buddha lands, and beings in hell cease suffering upon encountering the light, all being reborn in the Tushita Heaven). Samantabhadra Bodhisattva elaborated on the Practice of Samantabhadra (Samantabhadra Bodhisattva elaborated on the ten methods of practice, etc.), and the Appearance of the Tathagata (the Buddha emitted light named 'Appearance of the Tathagata,' and Samantabhadra Bodhisattva elaborated on the fundamental vows of Vairocana Buddha). The eighth assembly, in the Universal Light Hall, expounded one chapter, the 'Leaving the World' chapter (Samantabhadra Bodhisattva extensively listed the various practices of Bodhisattvas). The ninth assembly, in Jeta Grove (Jetavana, i.e., Anathapindika's Garden), expounded one chapter, the 'Entering the Dharma Realm' chapter (At that time, the World Honored One entered the Lion Arising Samadhi. Shariputra (Sariputra) and other great Shravakas in Jeta Grove could not see the Buddha's divine power, nor could they see the great assembly of Bodhisattvas. This was because their roots of goodness were different; they had not cultivated the roots of goodness for seeing the Buddha in the past, nor had they praised the divine transformations of the Buddhas, so they could not see, hear, remember, etc. They relied on the Shravaka Vehicle for liberation. Manjusri Bodhisattva (Manjusri) bid farewell to the Buddha and went south to the human realm. At that time, Shariputra and six thousand Bhikshus went to Manjusri Bodhisattva. Manjusri Bodhisattva exhorted them with ten matters, causing them to practice the Bodhisattva path, and they immediately obtained the Unobstructed Eye Samadhi, seeing all the realms of the Buddhas, seeing all the Buddhas. After Manjusri Bodhisattva finished exhorting them, he went south to the east of Fortune City, expounding the Dharma for the youth Sudhana (Sudhana), causing him to draw near to good teachers in order to seek Bodhi. From there, he traveled south, passing through one hundred and ten cities, visiting fifty-three good teachers, entering the Bodhimanda of Samantabhadra Bodhisattva, obtaining as many Samadhi gates as atoms in all Buddha lands, universally seeing Samantabhadra Bodhisattva in the ten directions. The above content is all compiled based on Master Jingxi Zhanran's 'Outline of the Avatamsaka Sutra'). The inscription records that there are three versions of the Avatamsaka Sutra stored in the Dragon Palace. The upper version has as many chapters as atoms in thirteen world systems, the middle version has 498,800 verses, and the lower version has 100,000 verses and 48 chapters. Now there are only 39 chapters, from which it can be known that the scriptures transmitted to the world are not complete (Nagarjuna Bodhisattva (Nagarjuna) entered the Dragon Palace to read the scriptures, believing that the upper and middle versions were not suitable for the world to bear, and only recited the lower version, causing it to circulate in the world).

二月九日。如來於七日中一心思惟觀于樹王。而自念言。我所得法甚深難解。唯佛與佛乃能知之。一切眾生薄福鈍根。云何能解我所得法。我寧般涅槃。時大梵天王。即發天宮至如來所。白言。世尊。始於今者成無上道。云何默然而不說法。然有眾生過去世時植眾德本堪任聞法。唯愿世尊為斯等故。以大悲力轉妙法輪。釋提桓因乃至他化自在天亦復如是。時梵王等乃至三請。滿於七日。默然受之。二七日。以佛眼觀諸眾生上中下根及諸煩惱。三七日思惟。今我當開甘露法門。誰先得聞。阿羅邏發願。道成先度。空中有言。昨日命終。又思迦蘭利根。亦應先聞。空中又言昨夜命終。又思王臣所遣五人。過去發願。應先聞法。即從座起。詣波羅柰(因果經○文句引因果經。三七日與法華不異。又釋簽。備引諸經明三七皆不同。唯因果經略同今師意。故今佛紀之文。多準此經。阿羅邏迦蘭二仙。並陳如五人。並見本紀二卷)。

二月三十日。世尊到文鱗盲龍無提水邊。坐定七日。光照水中。龍目得開。自憶前見三佛光明(賢劫中。拘留。那含。迦葉三佛也)目輒得視。乃出水見佛。天雨七日。龍以身繞七匝。七頭羅覆以為障蔽。七日雨止佛從定寤。龍化少年道人。佛即為授三自歸法(應如提謂歸依當來僧)諸

【現代漢語翻譯】 現代漢語譯本： 二月九日。如來在七天中一心思維，觀察菩提樹王。心中思忖：『我所證得的佛法甚深微妙，難以理解，只有佛與佛才能完全明瞭。一切眾生福德淺薄，根器遲鈍，如何能夠理解我所證得的佛法呢？我不如直接進入涅槃吧。』 這時，大梵天王立即從天宮降臨到如來處，稟告說：『世尊，您剛剛成就無上正等正覺，為何默然不說法呢？還有許多眾生在過去世中種下深厚的善根，堪能聽聞佛法。懇請世尊爲了這些眾生，以大慈悲力轉動微妙法輪。』 釋提桓因（帝釋天）乃至他化自在天（欲界第六天）的天王們也這樣勸請。 梵天王等多次勸請，持續了七天。如來默然接受了他們的請求。第二個七天，如來以佛眼觀察一切眾生的上、中、下等根器以及各種煩惱。第三個七天，如來思惟：『我現在應當開啟甘露法門，誰能最先聽聞呢？』 阿羅邏（一位修道者）曾發願，希望佛陀成道后先度化他。空中傳來聲音說：『他昨天已經命終了。』 又想到迦蘭（另一位修道者）根器銳利，也應該先聽聞佛法。空中又傳來聲音說：『他昨夜已經命終了。』 又想到國王大臣所派遣的五人（指憍陳如等五比丘），過去曾發願，應該先聽聞佛法。於是，如來從座位上起身，前往波羅奈（今貝拿勒斯）。（《因果經》、《文句》引用《因果經》。三七日與《法華經》所說不同。《釋簽》詳細引用各經說明三七日說法的情況各不相同。只有《因果經》略同於今師的觀點。所以現在佛紀的文字，多依據此經。阿羅邏、迦蘭二仙，以及憍陳如等五人，都見於《本紀》二卷）。 二月三十日。世尊到達文鱗盲龍（一種龍的名字）無提水邊。在那裡靜坐七天。佛光照耀水中，龍的眼睛得以睜開。它回憶起過去曾見過拘留孫佛（過去七佛之一）、拘那含牟尼佛（過去七佛之一）、迦葉佛（過去七佛之一）的光明，眼睛因此能夠看見東西。於是它從水中出來拜見佛陀。天空中降雨七天，龍用身體纏繞佛陀七圈，用七個頭覆蓋在佛陀上方作為遮蔽。七天雨停后，佛陀從禪定中醒來。龍變化成少年道人的模樣。佛陀隨即為他傳授三自歸法（應如《提謂經》所說，歸依當來僧）。

【English Translation】 English version: February 9th. The Tathagata, for seven days, single-mindedly contemplated and observed the Bodhi Tree King. He thought to himself, 'The Dharma I have attained is profound and difficult to understand; only Buddhas can fully comprehend it. All sentient beings have meager blessings and dull faculties. How can they understand the Dharma I have attained? I might as well enter Nirvana.' At that time, the Great Brahma King immediately descended from his heavenly palace to where the Tathagata was, and reported, 'World Honored One, you have just attained Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Why remain silent and not teach the Dharma? There are many sentient beings who, in past lives, have planted deep roots of virtue and are capable of hearing the Dharma. I beseech the World Honored One, for the sake of these beings, to turn the wonderful Dharma wheel with great compassion.' Shakra Devanam Indra (the lord of the gods) and even the Paranirmitavasavartin (the king of the sixth desire realm heaven) also made the same request. The Brahma King and others repeatedly requested, for seven days. The Tathagata silently accepted their request. During the second seven days, the Tathagata used his Buddha-eye to observe the superior, middling, and inferior faculties of all sentient beings, as well as their various afflictions. During the third seven days, the Tathagata pondered, 'Now I should open the gate of the nectar Dharma. Who should hear it first?' Arada Kalama (a spiritual teacher) had vowed that the Buddha should liberate him first after attaining enlightenment. A voice in the sky said, 'He passed away yesterday.' He then thought of Udraka Ramaputra (another spiritual teacher), who had sharp faculties and should also hear the Dharma first. A voice in the sky said, 'He passed away last night.' He then thought of the five men (referring to Ajnatakaundinya and the other four bhikkus) sent by the king's ministers, who had made a vow in the past and should hear the Dharma first. Thereupon, the Tathagata arose from his seat and went to Varanasi (present-day Benares). (The Cause and Effect Sutra and Words and Phrases quote the Cause and Effect Sutra. The three seven-day periods are different from what is said in the Lotus Sutra. The Commentary quotes various sutras in detail to explain that the three seven-day periods of teaching are all different. Only the Cause and Effect Sutra is roughly the same as the current teacher's view. Therefore, the text of the current Buddha's chronicle mostly follows this sutra. Arada Kalama, Udraka Ramaputra, and the five men of Kaundinya are all found in the second volume of the Chronicle). February 30th. The World Honored One arrived at the waterside of the blind dragon 'Wen Lin' (name of a dragon). He sat there in meditation for seven days. The Buddha's light illuminated the water, and the dragon's eyes were opened. It recalled having seen the light of Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), and Kashyapa Buddha (one of the past seven Buddhas) in the past, and its eyes were thus able to see. Thereupon, it emerged from the water to pay homage to the Buddha. It rained for seven days, and the dragon wrapped its body around the Buddha seven times, covering the Buddha with its seven heads as a shield. After the rain stopped on the seventh day, the Buddha awoke from his samadhi. The dragon transformed into a young ascetic. The Buddha then transmitted the Three Refuges (should be like the Tividha Sutra, taking refuge in the Sangha of the future) to him.

旁生中最先見佛(因果經)。

三月七日。樹神知佛七日坐定(此水邊坐定樹神非菩提樹神)未有奉食。適五百賈客從山面過。車牛皆躓不行(遁音至。[橐-(石/木)+是]同。礙不行也。跋前遁后)有兩大人。提謂。波利。俱詣樹神請福。樹神即為言。佛在水邊。汝曹幸先奉食。兩人即和蜜麨上佛。四天王取石中自然香缽。各用持上(因果經○按普耀經云。四天王各奉一青石缽)佛念取一缽不快余王意。乃悉受四缽。累置左手。以右手按成一缽。令四際見(瑞應經)佛為咒愿。食訖即授賈人三歸。一歸依佛。二歸依法。三歸依將來僧(因果經)佛先為辨五行六甲陰陽曆數。既信服已令歸依佛。歸依法。歸依當來僧。時長者得須陀洹(此云預流初果人也)復為說五戒曰。五戒者。諸佛之母。欲求佛道讀是經。欲求阿羅漢(此云無生四果聖人)讀是經時。提謂得不起法忍。三百人得信忍。二百人得須陀洹。五百賈客四天王得柔順法忍(提謂經○補註云。據三寶錄。舊有提謂經一卷。后因魏世曇靖撰提謂波利經二卷。加五行五方。又云。東方泰山。漢言岱嶽。不識梵魏。致後人以為偽。人當以一卷者。為正)佛為提謂。授記未來成佛。號密成如來(普耀經)。

提謂攝屬。述曰。佛說五戒人天之教。正是

【現代漢語翻譯】 現代漢語譯本 旁生中最先見佛（因果經）。

三月七日。樹神知道佛已經禪坐七日（此水邊坐定的樹神並非菩提樹神），但還沒有人供養食物。恰好有五百名商人從山那邊經過。他們的車和牛都受阻礙無法前行（遁音至。[橐-(石/木)+是]同。礙不行也。跋前遁后）。有兩位名叫提謂、波利的大人，一同前往向樹神祈求福佑。樹神就告訴他們說：『佛在水邊。你們有幸可以先去供養食物。』兩人便將和著蜂蜜的炒麵獻給佛。四天王各自取來石中自然形成的香缽，各自拿著獻給佛（因果經○按普耀經云。四天王各奉一青石缽）。佛考慮到如果只取一個缽，會令其他天王不高興，於是全部接受了四個缽。將它們疊放在左手上，用右手將它們按壓成一個缽，讓四周的人都看見（瑞應經）。佛為他們唸誦咒語祈福。用完食物后，佛就授予商人們三歸依：一、歸依佛；二、歸依法；三、歸依未來僧（因果經）。佛首先為他們講解五行、六甲、陰陽曆數。他們信服后，佛才讓他們歸依佛、歸依法、歸依當來僧。當時長者們證得了須陀洹果（此云預流初果人也）。佛又為他們說了五戒：『五戒是諸佛之母。想要追求佛道，就應該讀這部經。想要證得阿羅漢果（此云無生四果聖人），也應該讀這部經。』當時，提謂證得了不起法忍，三百人證得了信忍，二百人證得了須陀洹果。五百名商人和四天王證得了柔順法忍（提謂經○補註云。據三寶錄。舊有提謂經一卷。后因魏世曇靖撰提謂波利經二卷。加五行五方。又云。東方泰山。漢言岱嶽。不識梵魏。致後人以為偽。人當以一卷者。為正）。佛為提謂授記，預言他未來將會成佛，佛號為密成如來（普耀經）。

提謂攝屬。述曰。佛說五戒人天之教。正是

【English Translation】 English version Among animals, the first to see the Buddha (Karma Sutra).

March 7th. The tree deity knew that the Buddha had been sitting in meditation for seven days (this tree deity by the water is not the Bodhi tree deity), but no one had offered food. Coincidentally, five hundred merchants were passing by from the mountain side. Their carts and oxen were all obstructed and unable to move forward. Two adults, named Tiwei (name of a person) and Boli (name of a person), together went to the tree deity to pray for blessings. The tree deity then told them, 'The Buddha is by the water. You are fortunate to be able to offer food first.' The two then offered honey-mixed fried flour to the Buddha. The Four Heavenly Kings each took a naturally formed fragrant bowl from the stone and offered it to the Buddha (Karma Sutra ○ According to the Puyo Sutra, the Four Heavenly Kings each offered a blue stone bowl). The Buddha considered that if he only took one bowl, it would displease the other kings, so he accepted all four bowls. He stacked them on his left hand and pressed them into one bowl with his right hand, so that everyone around could see (Ruiying Sutra). The Buddha chanted mantras for them to pray for blessings. After finishing the food, the Buddha then bestowed the Three Refuges upon the merchants: first, refuge in the Buddha; second, refuge in the Dharma; third, refuge in the Sangha of the future (Karma Sutra). The Buddha first explained to them the Five Elements, Six Jia, Yin-Yang calendar. After they were convinced, the Buddha then had them take refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha of the future. At that time, the elders attained the Srotapanna fruit (this means 'stream-enterer', the first fruit). The Buddha then spoke to them about the Five Precepts: 'The Five Precepts are the mother of all Buddhas. If you want to seek the Buddha path, you should read this sutra. If you want to attain the Arhat fruit (this means 'non-birth', the fourth fruit), you should also read this sutra.' At that time, Tiwei attained the forbearance of non-arising Dharma, three hundred people attained the forbearance of faith, and two hundred people attained the Srotapanna fruit. The five hundred merchants and the Four Heavenly Kings attained the gentle and compliant Dharma forbearance (Tiwei Sutra ○ Supplementary note: According to the Sanbao Lu, there used to be one volume of the Tiwei Sutra. Later, during the Wei Dynasty, Tan Jing compiled two volumes of the Tiwei Boli Sutra, adding the Five Elements and Five Directions. It also says that Mount Tai in the east is called Daiyue in Chinese. Not knowing Sanskrit and Wei, later people thought it was false. People should consider the one-volume version as the correct one). The Buddha prophesied for Tiwei that he would become a Buddha in the future, with the Buddha name of Secret Accomplishment Tathagata (Puyo Sutra).

Tiwei's affiliation. It is stated that the Buddha's teaching of the Five Precepts is the teaching of humans and gods.

顯露。提謂得忍聞小證大。乃是不定。是為顯露不定教也。若約時則當華嚴三七后。及水邊七日後。是為第五七日。如因果經所云。若收經則人天之教。三藏所攝。如四教義所云。

次漸教者有三時。鹿苑漸初。方等漸中。般若漸末。總名為漸教。

述曰。此為身子等一類小機華嚴無益。從頓開漸次第引入漸初鹿苑。四諦十二因緣同證小果。漸中方等。彈偏折小同慕大法。漸末般若。轉教付財領知家業。故總名為漸也。

第二鹿苑時者。佛本以大乘擬度眾生。其不堪者。尋思方便趣波羅柰(此云江繞城。中印度境。鹿苑在城中)於一乘道分別說三。即是開三藏教也。非但釋迦隱其無量神德作斯漸化。去來諸佛亦復如是。當知初頓之後次開于漸。漸機于頓全生如乳。三藏中轉革凡成聖。喻變乳為酪。次第相生不取濃淡(妙玄十)為三乘根性于頓無益故。不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。先為五人說四諦十二因緣事六度等教(四教儀○文句云。過去名根。未來名性○即大而小。故云不動。尊特勝應定慧莊嚴。譬珍御服。生身劣應忍生法惱。譬以垢衣。佛生人中。倍勝人形。故長丈六。如彌勒三十二丈時人長十六丈)。

若約時則次照幽谷(妙玄)若約味則從乳出酪。此從十

【現代漢語翻譯】 顯露。提謂（人名）得忍聞小證大。乃是不定。是為顯露不定教也。若約時則當華嚴三七后，及水邊七日後，是為第五七日，如《因果經》所云。若收經則人天之教，三藏所攝，如《四教義》所云。

次漸教者有三時：鹿苑漸初，方等漸中，般若漸末。總名為漸教。

述曰：此為身子（舍利弗）等一類小機，華嚴無益。從頓開漸，次第引入漸初鹿苑，四諦十二因緣同證小果。漸中方等，彈偏折小，同慕大法。漸末般若，轉教付財，領知家業。故總名為漸也。

第二鹿苑時者，佛本以大乘擬度眾生，其不堪者，尋思方便趣波羅柰（此云江繞城，中印度境，鹿苑在城中），於一乘道分別說三，即是開三藏教也。非但釋迦（釋迦牟尼）隱其無量神德作斯漸化，去來諸佛亦復如是。當知初頓之後次開于漸，漸機于頓全生如乳，三藏中轉革凡成聖，喻變乳為酪，次第相生不取濃淡（《妙玄》十），為三乘根性于頓無益故，不動寂場而游鹿苑，脫舍那（盧舍那佛）珍御之服，著丈六弊垢之衣，先為五人說四諦十二因緣事六度等教（《四教儀》○《文句》云：過去名根，未來名性○即大而小，故云不動。尊特勝應定慧莊嚴，譬珍御服。生身劣應忍生法惱，譬以垢衣。佛生人中，倍勝人形，故長丈六。如彌勒三十二丈時人長十六丈）。

若約時則次照幽谷（《妙玄》），若約味則從乳出酪。此從十

【English Translation】 Manifestation. Tipi (name of a person) attained forbearance, hearing the small and realizing the great. This is uncertain. Therefore, it is called the teaching of manifest uncertainty. If according to time, it corresponds to after the three sevens of the Avatamsaka Sutra, and after the seven days by the water, which is the fifth seven days, as stated in the Karma Sutra. If summarizing the scriptures, it is the teaching for humans and devas, contained within the Tripitaka, as stated in the Four Teachings.

Next, the gradual teaching has three periods: the initial gradual teaching in Mrigadava (Deer Park), the intermediate gradual teaching in Vaipulya, and the final gradual teaching in Prajna. Collectively, they are called the gradual teaching.

Commentary: This is because Shariputra and others were of small capacity, and the Avatamsaka Sutra was of no benefit to them. From the sudden teaching, they were gradually led into the initial gradual teaching in Mrigadava, where they all attained the small fruit through the Four Noble Truths and the Twelve Links of Dependent Origination. In the intermediate gradual teaching of Vaipulya, they criticized the biased and rejected the small, all aspiring to the great Dharma. In the final gradual teaching of Prajna, the teaching was transferred, wealth was entrusted, and they were made aware of their family business. Therefore, it is collectively called the gradual teaching.

The second period, the time of Mrigadava, is when the Buddha originally intended to liberate beings with the Mahayana, but for those who were incapable, he sought expedient means and went to Varanasi (this means 'city surrounded by the river,' located in central India, with Mrigadava within the city). He separately expounded three teachings from the One Vehicle path, which is the opening of the Tripitaka teaching. It was not only Shakyamuni (Shakyamuni Buddha) who concealed his immeasurable divine virtues to gradually transform beings, but all Buddhas of the past and future also did the same. It should be known that after the initial sudden teaching, the gradual teaching was opened. The potential for gradual understanding arises entirely from the sudden teaching like milk. Within the Tripitaka, ordinary beings are transformed into sages, like changing milk into cheese. They arise in sequence without regard to thickness or thinness (Wonderful Profundity, 10), because the roots of the Three Vehicles are of no benefit in the sudden teaching. Therefore, without moving from the place of stillness, he traveled to Mrigadava, took off the precious garments of Vairocana (Vairocana Buddha), and wore the worn and defiled clothes of sixteen feet tall, first explaining the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Paramitas to the five people (Four Teachings ○ Commentary says: the past is called root, the future is called nature ○ that is, from large to small, hence it is said 'without moving.' The honored and special response, the adornment of Samadhi and Prajna, are likened to precious garments. The inferior response of the manifested body endures the afflictions of birth and Dharma, likened to defiled clothes. The Buddha was born among humans, surpassing human form, hence he is sixteen feet tall. Like Maitreya, who is thirty-two feet tall when humans are sixteen feet tall).

If according to time, it is next to illuminating the dark valley (Wonderful Profundity). If according to taste, it is from milk to cheese. This is from ten.

二部經出九部修多羅(妙玄十)。

信解品云。時長者將欲誘引其子(既息大化不欲孤棄)密遣二人(隱實為密。用權為遣。聲聞緣覺為二人)形色憔悴(二乘不修相好)無威德者(無十力無畏)徐語窮子(小教迂隱為徐語)顧汝除糞(苦集之糞)時二使人即求窮子(審知有機)既已得之具陳上事(陳說顧作)時窮子先取其價。尋與除糞(取道滅之價)其父見子愍而怪之(愍其取阿羅漢。怪其不求佛道。已上並是齊教領。此下為探領)又以他日于窗牖中(偏見狹小)遙見子身(小去大遠為遙見)羸瘦憔悴(智福力少曰羸。內怖無常曰瘦。外遭入苦曰惟悴)糞土塵坌(四住為糞土無知為塵坌)污穢不凈(久知方便示是玩好)即脫瓔珞細軟上服(隱報身戒定慧等瓔珞寂滅忍上服)更著粗弊垢膩之衣(丈六形為粗。生法二忍為弊。忍有情惱。名為生忍。忍無情惱。名為法忍。謂寒熱風雨等屬法○粗作粗俗)右手執持除糞之器(治見思有漏之法。左喻實。右喻權)語諸作人(親教子作)汝等勤作。好自安意。我如汝父(似像未實)汝今已后。如所生子(鄰真逼聖即世第一位)時窮子雖欣此遇。猶故自謂客作賤人(自知不任紹大)二十年中常令除糞(見諦一解脫一無礙。思惟九解脫。九無礙。共為二十○已上注並出文句)

【現代漢語翻譯】 現代漢語譯本 《二部經》出自《九部修多羅》（《妙玄十》）。

《信解品》中說：『當時，長者想要誘導他的兒子（既然停止了大的化導，不願讓他孤獨地被拋棄），秘密地派遣了兩個人（隱藏真實意圖是為『密』，運用權宜之計是為『遣』，聲聞和緣覺是這兩個人），他們形容憔悴（因為二乘不修習美好的相貌），沒有威德（沒有十力和四無畏），慢慢地對窮子說（用小乘教法迂迴隱晦地引導是為『徐語』），讓他負責清除糞便（苦和集是煩惱的糞便）。』當時，這兩個使者就去尋找窮子（審視他是否具備接受教化的根機），找到他之後，詳細地陳述了之前的事情（陳述顧傭他做工的事情）。當時，窮子先接受了工錢，然後開始清除糞便（接受了通往道和滅的報酬）。他的父親看到兒子這樣，既憐憫又奇怪（憐憫他只求阿羅漢果位，奇怪他不追求佛道。以上都是齊教的領解，以下是探教的領解）。

又有一天，（父親）在窗戶中（偏頗狹隘的見解），遠遠地看見了兒子的身影（從小乘到大乘的距離遙遠，所以說是『遙見』），他形容枯瘦憔悴（智慧和福德力量弱小叫做『羸』，內心恐懼無常叫做『瘦』，外在遭受困苦叫做『憔悴』），身上沾滿了糞土塵埃（四住地煩惱是糞土，無明是塵埃），污穢不潔凈（很久以來知道方便法門，現在示現這些只是爲了讓他玩樂）。於是脫下了瓔珞和柔軟的上等衣服（隱藏了報身的戒、定、慧等瓔珞和寂滅忍的上等衣服），換上了粗糙破舊骯髒的衣服（丈六金身是『粗』，生忍和法忍是『弊』。忍受有情的惱害，叫做生忍；忍受無情的惱害，比如寒冷、炎熱、風雨等，屬於法忍。粗，也作粗俗理解）。右手拿著清除糞便的工具（治理見思惑的有漏之法。左邊比喻實智，右邊比喻權智），告訴那些做工的人（親自教導兒子做事）：『你們努力工作，好好地安心工作。我就像你們的父親一樣（只是相似，還不是真實的父親）。從今以後，你就如同我所生的兒子一樣（鄰近真實，逼近聖位，即世第一位）。』當時，窮子雖然很高興遇到這樣的待遇，但仍然自認為只是個傭工（自知不能勝任繼承家業的重任）。二十年中，一直讓他清除糞便（見諦位一解脫道和一無礙道，思惟位九解脫道和九無礙道，合起來是二十。以上註釋都出自《文句》）。

【English Translation】 English version The Two-Part Sutra comes from the Nine-Part Sutras (Profound Meaning Ten).

The 『Faith and Understanding』 chapter says: 『At that time, the elder wanted to guide his son (since he had stopped the great transformation and did not want him to be abandoned alone), he secretly sent two people (hiding the true intention is 『secret,』 using expedient means is 『sending,』 the Shravakas and Pratyekabuddhas are the two people), their appearance was haggard (because the Two Vehicles do not cultivate fine appearances), without majesty and virtue (without the ten powers and four fearlessnesses), slowly speaking to the poor son (using the Small Vehicle teachings to guide him circuitously and obscurely is 『slowly speaking』), asking him to be responsible for removing excrement (suffering and accumulation are the excrement of afflictions).』 At that time, the two messengers went to find the poor son (carefully examining whether he had the root to receive teachings), and after finding him, they explained the previous matter in detail (explaining the matter of hiring him to work). At that time, the poor son first accepted the wages, and then began to remove excrement (accepted the reward for the path to cessation). His father saw his son like this, both pitying and wondering (pitying him for only seeking the Arhat fruit, wondering why he did not pursue the Buddha path. The above are all understandings of the Harmonious Teaching; the following are understandings of the Exploring Teaching).

Also, one day, (the father) saw his son from the window (biased and narrow views), far away (the distance from the Small Vehicle to the Great Vehicle is far, so it is said to be 『seeing from afar』), his appearance was thin and haggard (wisdom and merit power are small is called 『thin,』 inner fear of impermanence is called 『haggard,』 external suffering is called 『wretched』), his body was covered with excrement and dust (the four abodes of affliction are excrement, ignorance is dust), dirty and unclean (knowing the expedient methods for a long time, now showing these are just for him to play with). So he took off his necklace and soft, fine clothes (hiding the necklace of the Reward Body's precepts, concentration, and wisdom, and the upper garment of quiescent forbearance), and put on rough, worn, and dirty clothes (the sixteen-foot golden body is 『rough,』 the forbearance of beings and the forbearance of dharmas are 『worn.』 Enduring the harm of sentient beings is called the forbearance of beings; enduring the harm of insentient things, such as cold, heat, wind, and rain, belongs to the forbearance of dharmas. Rough can also be understood as vulgar). He held the tool for removing excrement in his right hand (governing the defiled dharmas of views and thoughts. The left side is a metaphor for real wisdom, and the right side is a metaphor for expedient wisdom), and told the workers (personally teaching his son to work): 『You work hard and settle down to work well. I am like your father (only similar, not the real father). From now on, you are like the son I have born (close to the truth, approaching the holy position, that is, the highest position in the world).』 At that time, although the poor son was very happy to encounter such treatment, he still thought of himself as just a hired worker (knowing that he was not competent to inherit the family business). For twenty years, he was always asked to remove excrement (the one liberation path and one unobstructed path in the stage of seeing the truth, and the nine liberation paths and nine unobstructed paths in the stage of thinking, add up to twenty. The above notes are all from 『Wen Ju』).

此領何義。此為次頓之後隱舍那身作比丘像說三藏教。二十年中常令除糞。得一日之價。見思已斷。無漏心凈(妙玄十)。

二十年中。述曰。信解品。二十年中之文。凡三處所以表法。各有其意。初二十年中常令除糞(科追誘譬)見諦一解脫一無礙。思惟九無礙九解脫。故云二十(文句此有七釋)二經二十年執作家事(科委領家業)住二乘位。轉大乘教(文句)三自見子來已二十年(科定父子天性)有二乘之機而來感佛(文句)前一合二十數。即是用八忍八智斷見。合為一解脫一無礙。用九無礙九解脫斷思。通之為二十也。后二但合二義故。妙樂云。斷見為一。斷思為一。輔行雲。約人則二乘。約理則真俗二諦。約惑則見思俱破。問云。二義可爾。十義云何。答二乘各有十智(十智者世智他心智等)此則前後三文。皆見二十之義。

三月八日。世尊前行至波羅柰國鹿野園中(因果經)。

佛自二月八日成道。自九日至二十九日。為寂場三七滿。至三月六日。為水邊定。四七日滿。三月七日。受提謂長者食。然後至鹿野園。正五七日內。三月八日也。涅槃云。初生出家成道轉法輪。皆以八日。

初為憍陳如說四聖諦法。汝今應當知苦斷集證滅修道。當佛三轉四諦十二行法輪(因果經○法華經

【現代漢語翻譯】 此領何義？此為次頓之後，隱舍那身（舍那身：盧舍那佛的化身）作比丘像，說三藏教。二十年中常令除糞，得一日之價，見思已斷，無漏心凈（妙玄十）。

二十年中。述曰：信解品二十年中之文，凡三處所以表法，各有其意。初二十年中常令除糞（科追誘譬），見諦一解脫一無礙，思惟九無礙九解脫，故云二十（文句此有七釋）。二經二十年執作家事（科委領家業），住二乘位，轉大乘教（文句）。三自見子來已二十年（科定父子天性），有二乘之機而來感佛（文句）。前一合二十數，即是用八忍八智斷見，合為一解脫一無礙，用九無礙九解脫斷思，通之為二十也。后二但合二義故。妙樂云：斷見為一，斷思為一。輔行雲：約人則二乘，約理則真俗二諦，約惑則見思俱破。問云：二義可爾，十義云何？答：二乘各有十智（十智者：世智、他心智等），此則前後三文，皆見二十之義。

三月八日，世尊前行至波羅柰國（波羅柰國：古印度地名，即今瓦拉納西）鹿野園中（因果經）。

佛自二月八日成道，自九日至二十九日，為寂場三七滿，至三月六日，為水邊定，四七日滿。三月七日，受提謂長者食，然後至鹿野園，正五七日內，三月八日也。《涅槃經》云：『初生、出家、成道、轉法輪，皆以八日。』

初為憍陳如（憍陳如：佛陀最早的五位弟子之一）說四聖諦法：汝今應當知苦、斷集、證滅、修道。當佛三轉四諦十二行法輪（因果經，《法華經》）。

【English Translation】 What is the meaning of this? This refers to the fact that after the gradual and sudden teachings, he concealed his Rushana body (Rushana body: a manifestation of Vairocana Buddha) and took the form of a Bhikshu (monk) to preach the Tripitaka teachings. For twenty years, he was constantly made to remove excrement and received the price of one day's work. His views and thoughts were already severed, and his mind was pure and without outflows (Miao Xuan Ten).

For twenty years. It is stated: In the 'Faith and Understanding' chapter, the phrase 'twenty years' appears in three places to represent the Dharma, each with its own meaning. First, for twenty years, he was constantly made to remove excrement (classified as 'following, enticing, and analogy'). Seeing the truth brings one liberation and one unobstructedness. Thinking brings nine unobstructednesses and nine liberations, hence the saying 'twenty' (the text has seven explanations for this). Second, for twenty years, he was engaged in household affairs (classified as 'entrusting and leading family affairs'), residing in the position of the Two Vehicles and turning to the Mahayana teachings. Third, since seeing his son, twenty years have passed (classified as 'determining the nature of father and son'), with the potential of the Two Vehicles coming to be moved by the Buddha. The first combines to the number twenty, which is using the eight acceptances and eight wisdoms to sever views, combining into one liberation and one unobstructedness, and using the nine unobstructednesses and nine liberations to sever thoughts, totaling twenty. The latter two only combine two meanings. Miao Le says: 'Severing views is one, severing thoughts is one.' Fu Xing says: 'Regarding people, it is the Two Vehicles; regarding principle, it is the two truths of mundane and ultimate; regarding delusion, it is the simultaneous breaking of views and thoughts.' Question: 'Two meanings are acceptable, but what about ten meanings?' Answer: 'The Two Vehicles each have ten wisdoms (ten wisdoms: worldly wisdom, mind-reading wisdom, etc.). Thus, all three texts, before and after, see the meaning of twenty.'

On the eighth day of the third month, the World Honored One proceeded to the Deer Park in the country of Baranasi (Baranasi: ancient Indian place name, now Varanasi) (Cause and Effect Sutra).

The Buddha attained enlightenment on the eighth day of the second month. From the ninth to the twenty-ninth, he completed the three sevens (twenty-one days) at the Bodhi site. By the sixth day of the third month, he completed the four sevens (twenty-eight days) of Samadhi by the water. On the seventh day of the third month, he received food from the elder Tividha, and then went to the Deer Park, precisely within the five sevens (thirty-five days), which was the eighth day of the third month. The Nirvana Sutra says: 'Birth, renunciation, enlightenment, and turning the wheel of Dharma all occur on the eighth day.'

Initially, he preached the Four Noble Truths to Ajnatakaundinya (Ajnatakaundinya: one of the first five disciples of the Buddha): 'You should now know suffering, sever accumulation, realize cessation, and cultivate the path.' The Buddha then turned the wheel of the Four Noble Truths in three turns and twelve aspects (Cause and Effect Sutra, Lotus Sutra).

。大通受請。三轉十二行法輪)。

藏教聲聞人依生滅四諦。一苦諦者。二十五有依正二報(四洲。四惡趣。六慾。並梵天。四禪。四空趣。無想。五那含)別則二十五有。總則六道生死。二集諦者。即見思惑(見惑有八十八使。思惑有八十一品)三滅諦者。滅前苦集顯偏真理。四道諦者。略則戒定慧。廣則三十七道品(合為七科。一四念處。至七八正道等)前二諦為世間因果(苦果集因)后二諦為出世間因果(滅果道因○此依四教儀)三轉者。示轉。勸轉。證轉。示謂示其相狀。如雲此是苦乃至此是道。勸謂勸令其修。如雲此是苦汝應知。乃至此是道汝應修。證謂引己證彼。如雲此是苦我已知不復更知。輪以摧碾為義。唯教無行豈能摧惑。教行相循共能摧惑(妙樂八)十二行法輪者有二釋。一約四諦教。謂三轉四諦為教。十二即能轉也。二約十六行。謂三轉皆生眼智明覺四種之行為行。十二即所轉也(文句○言十六行者。謂苦法忍為眼苦法智為智。比忍為明。比智為覺。餘三諦亦然。共成十六行)。

時憍陳如得法眼凈(即初果也。妙經藥王品得法眼凈。妙樂云。豈王夫人與八萬皆持此經。而聞品得小果耶。名同義殊。善須斟酌○據此則知。法眼凈之名。通大小乘)地神歡喜唱言。如來今日於此轉妙法

【現代漢語翻譯】 現代漢語譯本：大通（Mahatman，佛名）接受了邀請，（佛陀）進行了三次法輪的轉動，共十二行。

藏教的聲聞乘修行者依據生滅四諦。一、苦諦：二十五有（存在的形式）的依報和正報（包括四大洲、四惡趣、六慾天，以及梵天、四禪天、四空天、無想天、五那含天），細分則有二十五有，總括則為六道生死。二、集諦：即見思惑（見惑有八十八使，思惑有八十一品）。三、滅諦：滅除之前的苦和集，顯現偏真之理。四、道諦：簡略而言是戒、定、慧，廣而言之是三十七道品（合為七科：一、四念處，至七、八正道等）。前二諦是世間的因果（苦果和集因），后二諦是出世間的因果（滅果和道因）。（此依據《四教儀》）三轉指的是示轉、勸轉、證轉。示轉是顯示其相狀，例如說『這是苦』乃至『這是道』。勸轉是勸導人們去修行，例如說『這是苦，你應該知道』乃至『這是道，你應該修習』。證轉是引用自己所證的來證明它，例如說『這是苦，我已經知道，不再需要進一步瞭解』。輪以摧碾為義。只有教法而沒有修行，怎麼能摧毀迷惑？教法和修行相互配合，才能共同摧毀迷惑。（妙樂八）十二行法輪有兩種解釋。一是根據四諦教，認為三次轉動四諦是教法，十二即是能轉之法。二是根據十六行，認為三次轉動都會產生眼、智、明、覺四種行為行，十二即是所轉之法。（文句）所說的十六行，是指苦法忍為眼，苦法智為智，比忍為明，比智為覺，其餘三諦也是如此，共同構成十六行。

當時，憍陳如（Kaundinya，佛陀最早的五比丘之一）獲得了法眼凈（Dharma-caksuh-visuddha，證得初果須陀洹）。（《妙經藥王品》中也提到『得法眼凈』，妙樂解釋說：難道王夫人和八萬人都是持誦此經，而聞品只是證得小果嗎？名稱相同，意義不同，需要仔細斟酌。據此可知，法眼凈這個名稱，通用於大乘和小乘。）地神歡喜地唱言：如來今日在此轉妙法輪。

【English Translation】 English version: The Mahatman (Great Being) Datong accepted the invitation, and (the Buddha) turned the Dharma wheel three times, totaling twelve actions.

The Sravaka (Disciple) practitioners of the Tripitaka teaching rely on the Four Noble Truths of arising and ceasing. First, the Truth of Suffering (Dukkha-satya): the dependent and retributive rewards of the Twenty-five Existences (including the Four Continents, the Four Evil Realms, the Six Desire Heavens, as well as the Brahma Heaven, the Four Dhyana Heavens, the Four Formless Heavens, the Non-Thinking Heaven, and the Five Anagamin Heavens). Differentiated, there are the Twenty-five Existences; summarized, there is the cycle of birth and death in the Six Realms. Second, the Truth of Accumulation (Samudaya-satya): namely, the delusions of views and thoughts (the delusions of views have eighty-eight categories, and the delusions of thoughts have eighty-one grades). Third, the Truth of Cessation (Nirodha-satya): extinguishing the preceding suffering and accumulation, revealing the principle of partial truth. Fourth, the Truth of the Path (Marga-satya): briefly, it is morality, concentration, and wisdom; extensively, it is the Thirty-seven Limbs of Enlightenment (combined into seven categories: first, the Four Foundations of Mindfulness, up to seventh, the Eightfold Noble Path, etc.). The first two truths are the worldly cause and effect (suffering as the result, accumulation as the cause), and the latter two truths are the transcendental cause and effect (cessation as the result, the path as the cause). (This is based on the 'Four Teachings'.) The three turnings refer to the showing turning, the exhorting turning, and the witnessing turning. The showing turning is to show its characteristics, such as saying 'This is suffering' up to 'This is the path.' The exhorting turning is to exhort people to cultivate, such as saying 'This is suffering, you should know it' up to 'This is the path, you should cultivate it.' The witnessing turning is to use one's own realization to prove it, such as saying 'This is suffering, I already know it, and there is no need to understand it further.' The wheel means to crush and grind. How can one destroy delusion with only teachings and no practice? Teachings and practice must complement each other to destroy delusion together. (Wonderful Joy Eight) The twelve actions of the Dharma wheel have two explanations. One is based on the Four Noble Truths teaching, considering the three turnings of the Four Noble Truths as the teaching, and the twelve are the turning actions. The other is based on the Sixteen Aspects, considering that the three turnings all generate the four kinds of actions of eye, wisdom, clarity, and awareness, and the twelve are the actions being turned. (Commentary) The so-called Sixteen Aspects refer to the endurance of the Dharma of suffering as the eye, the wisdom of the Dharma of suffering as the wisdom, comparative endurance as clarity, comparative wisdom as awareness, and the same for the remaining three truths, together forming the Sixteen Aspects.

At that time, Kaundinya (Ajñata Kaundinya, one of the first five disciples of the Buddha) attained the purity of the Dharma eye (Dharma-caksuh-visuddha, attained the first fruit of Stream-entry, Srotapanna). (The 'Wonderful Sutra, Chapter of King Medicine' also mentions 'attaining the purity of the Dharma eye.' Wonderful Joy explains: Could it be that the King's wife and the eighty thousand all uphold this sutra, and hearing the chapter only attains a small fruit? The name is the same, but the meaning is different, and it needs to be carefully considered. According to this, the name 'purity of the Dharma eye' is common to both Mahayana and Hinayana.) The earth deities joyfully proclaimed: 'Today, the Tathagata (Thus Come One) is turning the wonderful Dharma wheel here!'

輪。虛空諸天。展轉唱聲至阿迦膩吒天(此云色究竟天)世尊知四人心念。重為廣說四諦亦得法眼凈。時五人白佛。欲求出家。世尊呼彼五人。善來比丘。須𩬊自落。袈裟著身。即成沙門。佛復為說五陰無常苦空無我。漏盡意解成阿羅漢。於是世間始有六阿羅漢。一阿羅漢為佛寶。四諦法輪為法寶。五阿羅漢為僧寶。三寶具足。是為人天福田(因果經)。

五年(甲申)有長者子。名曰耶舍。聰明利根。于中夜見空中光。開門尋光趣鹿野苑。佛說四諦成阿羅漢。愿求出家。佛言善來比丘。即成沙門。時耶舍父尋子佛所。佛為說法得法眼凈。受三自歸。為最初優婆塞。又耶舍朋類五十長者。聞耶捨出家。共詣佛所愿求出家。佛言善來比丘。即成沙門。是時始有五十六羅漢。佛告諸比丘。汝等宜各遊方教化眾生。時諸比丘禮足辭去。世尊即發波羅柰趣摩竭提國。日暮寄宿優樓頻螺迦葉住處。降伏火龍授三歸依。置於缽中以示迦葉。嘆未曾有。佛知迦葉根緣漸熟。即趣尼連河側。時魔王求請入般涅槃。至於三請。世尊答曰。所應度者。皆未究竟。魔王聞已即還本宮。時頻螺迦葉與五百弟子愿求出家。佛言善來比丘。即成沙門。佛說四諦。漸漸乃得阿羅漢果。以事火之具捐棄河中。時頻螺二弟。一名那提。一名伽耶。在

【現代漢語翻譯】 現代漢語譯本： 輪。虛空諸天，輾轉傳唱聲音直至阿迦膩吒天（此云色究竟天，指色界頂天的最高處）。世尊知道這四個人的心念，再次為他們廣泛宣說四諦，也因此得到了清凈的法眼。當時這五個人稟告佛陀，想要請求出家。世尊呼喚他們五人：『善來比丘』，他們的鬚髮自然脫落，袈裟穿在身上，立刻成為沙門。佛陀又為他們宣說五陰（色、受、想、行、識）的無常、苦、空、無我，他們斷盡煩惱，心意解脫，成就阿羅漢。於是世間開始有了六位阿羅漢。一位阿羅漢代表佛寶，四諦法輪代表法寶，五位阿羅漢代表僧寶，三寶具足，這就是人天福田（出自《因果經》）。

五年（甲申年）有一位長者的兒子，名叫耶舍（Yasa），聰明且根器敏利。他在半夜見到空中的光芒，打開門尋找光芒，前往鹿野苑。佛陀為他說法四諦，使他成就阿羅漢，並愿求出家。佛陀說：『善來比丘』，耶舍立刻成為沙門。當時耶舍的父親尋找兒子來到佛陀處，佛陀為他說法，使他得到清凈的法眼，並受三自歸（皈依佛、法、僧），成為最初的優婆塞（Upasaka，在家男居士）。此外，耶舍的五十位朋友，都是長者之子，聽聞耶捨出家，一同前往佛陀處，愿求出家。佛陀說：『善來比丘』，他們立刻成為沙門。這時開始有了五十六位羅漢。佛陀告訴眾比丘：『你們應當各自前往各地教化眾生。』當時眾比丘向佛陀禮足告辭離去。世尊隨即從波羅柰（Varanasi）出發前往摩竭提國（Magadha）。傍晚時寄宿在優樓頻螺迦葉（Uruvilva-Kasyapa）的住處，降伏了火龍，並授予他三歸依，將火龍放置在缽中以展示給迦葉，迦葉讚歎從未見過這樣的事情。佛陀知道迦葉的根基和因緣逐漸成熟，隨即前往尼連河（Nairanjana River）邊。當時魔王（Mara）請求佛陀入般涅槃（Parinirvana），甚至請求了三次。世尊回答說：『所應當度化的人，都還沒有究竟。』魔王聽聞后就返回了自己的宮殿。當時頻螺迦葉和他的五百位弟子愿求出家。佛陀說：『善來比丘』，他們立刻成為沙門。佛陀為他們宣說四諦，他們逐漸證得阿羅漢果，並將事火的器具丟棄在河中。當時頻螺迦葉的兩個弟弟，一個名叫那提（Nadi-Kasyapa），一個名叫伽耶（Gaya-Kasyapa），在

【English Translation】 English version: The wheel. The heavens in the sky. The sound of chanting reverberates to the Akanistha Heaven (this means the Heaven of Ultimate Form). The World Honored One, knowing the thoughts of these four people, further expounds the Four Noble Truths, and they also attain the pure Dharma Eye. At that time, the five people said to the Buddha that they wished to renounce the household life. The World Honored One called to those five people, 'Welcome, Bhikkhus.' Their beards and hair fell off by themselves, and they were immediately clothed in kasayas (袈裟, monastic robes), becoming sramanas (沙門, ascetics). The Buddha further explained to them that the five skandhas (五陰, aggregates of existence) are impermanent, suffering, empty, and without self. They exhausted their outflows and their minds were liberated, becoming Arhats. Thus, the world began to have six Arhats. One Arhat represents the Buddha Jewel, the Wheel of the Four Noble Truths represents the Dharma Jewel, and the five Arhats represent the Sangha Jewel. The Three Jewels are complete, and this is the field of blessings for humans and devas (from the Sutra of Cause and Effect).

In the fifth year (Jiashen year), there was a son of a wealthy man named Yasa (耶舍). He was intelligent and had sharp faculties. In the middle of the night, he saw a light in the sky. He opened the door and followed the light to the Deer Park. The Buddha spoke the Four Noble Truths for him, enabling him to become an Arhat, and he wished to renounce the household life. The Buddha said, 'Welcome, Bhikkhu.' Yasa immediately became a sramana. At that time, Yasa's father sought his son at the Buddha's place. The Buddha spoke the Dharma for him, enabling him to attain the pure Dharma Eye, and he took refuge in the Three Refuges (皈依佛、法、僧, Buddha, Dharma, Sangha), becoming the first Upasaka (優婆塞, lay male devotee). Furthermore, Yasa's fifty friends, all sons of wealthy men, heard that Yasa had renounced the household life and together went to the Buddha, wishing to renounce the household life. The Buddha said, 'Welcome, Bhikkhus.' They immediately became sramanas. At this time, there were fifty-six Arhats. The Buddha told the Bhikkhus, 'You should each go to various places to teach and transform sentient beings.' At that time, the Bhikkhus bowed at the Buddha's feet and took their leave. The World Honored One then departed from Varanasi (波羅柰) and went to Magadha (摩竭提國). At dusk, he stayed at the dwelling of Uruvilva-Kasyapa (優樓頻螺迦葉), subdued the fire dragon, and bestowed the Three Refuges upon him, placing the fire dragon in his bowl to show Kasyapa. Kasyapa praised that he had never seen such a thing. The Buddha knew that Kasyapa's roots and conditions were gradually maturing, and he then went to the side of the Nairanjana River (尼連河). At that time, Mara (魔王) requested the Buddha to enter Parinirvana (般涅槃), even requesting three times. The World Honored One replied, 'Those who should be saved have not yet been completely saved.' Mara, upon hearing this, returned to his palace. At that time, Uruvilva-Kasyapa and his five hundred disciples wished to renounce the household life. The Buddha said, 'Welcome, Bhikkhus.' They immediately became sramanas. The Buddha spoke the Four Noble Truths for them, and they gradually attained the fruit of Arhatship, discarding their fire-worshipping implements into the river. At that time, Uruvilva-Kasyapa's two younger brothers, one named Nadi-Kasyapa (那提迦葉), and one named Gaya-Kasyapa (伽耶迦葉), were in

河下流。見兄火具逐流而下。心大驚愕。即往尋兄。見兄身披袈裟。乃各與二百五十弟子愿求出家。佛呼善來比丘。即成沙門得阿羅漢。世尊即與頻螺迦葉及千比丘往王舍城。詣頻婆娑羅王所(阿阇世王之父)。王與百官出城迎佛。佛為說法。王及八萬那由他婆羅門大臣人民得法眼凈(因果經)。國有長者。名曰迦陵。往詣佛所奉上竹園(按西域記靈山竹園。皆在王舍城旁五里)。可作精舍。王敕諸臣起諸堂舍。迎佛入城俱往竹園。諸王見佛。頻婆娑羅。最為其首。諸僧伽藍竹園為始(普耀經○案中本起經。迦蘭陀長者。先施尼犍。悔不奉佛。鬼師知其心念。召閱又。推逐尼犍。驚怖馳走。長者歡喜。請佛居之)。

六年(乙酉)佛在象頭山。為龍王鬼神說法(十二游經)。

七年(丙戌)婆羅門舍利弗。路逢婆耆比丘說偈。得法眼凈。歸與親友目犍連。宣說偈言。亦得法眼凈。即各將一百弟子往詣竹園。求愿出家。佛呼善來比丘。須𩬊自落袈裟被身。即成沙門。又復為彼二百弟子廣說四諦。亦成阿羅漢。時世尊即與一千二百五十大阿羅漢。于摩竭提國廣利眾生(因果經)時有婆羅門名曰迦葉。極為巨富舍家入山自剃鬚𩬊。空中諸天語令見佛。迦葉即趣竹園。佛為說法得阿羅漢。以有大威德智慧。名之為

【現代漢語翻譯】 現代漢語譯本： 河水向下流淌。他看見哥哥的火具順流而下，心中非常驚愕，立即前去尋找哥哥。他看見哥哥身披袈裟，於是各自帶領二百五十名弟子，願意請求出家。佛陀呼喚『善來比丘』，他們立即成為沙門，證得阿羅漢果位。世尊於是與頻螺迦葉（Uruvilva-Kashyapa，指事火外道首領）及一千名比丘前往王舍城，拜訪頻婆娑羅王（Bimbisara，阿阇世王Ajatashatru之父）。國王與百官出城迎接佛陀。佛陀為他們說法，國王及八萬那由他（Nayuta，數量單位，意為萬萬）婆羅門、大臣、人民都獲得了法眼凈（Dharma-chakshus，證悟真理的清凈之眼）（出自《因果經》）。

國內有一位長者，名叫迦陵（Kalandaka），前往佛陀處所，奉獻竹園（Venuvana，按《西域記》記載，靈山竹園都在王舍城旁五里處），可以作為精舍（Vihara，僧侶居住的場所）。國王敕令各位大臣建造各種堂舍，迎接佛陀入城，一同前往竹園。諸位國王見到佛陀，以頻婆娑羅王為首。諸僧伽藍（Sangharama，僧園）以竹園為開端（出自《普耀經》。按《中本起經》記載，迦蘭陀長者先施捨給尼犍子，後來後悔沒有奉獻給佛陀。鬼師知道他的心念，召來尼犍子又將他們驅逐，尼犍子驚恐逃走，長者歡喜，請佛陀居住）。

六年（乙酉年），佛陀在象頭山（Gaya-sirsa Mountain）為龍王（Naga-raja）和鬼神說法（出自《十二游經》）。

七年（丙戌年），婆羅門舍利弗（Sariputra），在路上遇到婆耆比丘（Ashvajit），聽他說偈語，獲得了法眼凈。他回去后與親友目犍連（Maudgalyayana）宣說偈語，目犍連也獲得了法眼凈。於是他們各自帶領一百名弟子前往竹園，請求出家。佛陀呼喚『善來比丘』，他們的頭髮和鬍鬚自然脫落，袈裟披在身上，立即成為沙門。佛陀又為這兩百名弟子廣泛宣說四諦（Four Noble Truths），他們也證得了阿羅漢果位。當時，世尊與一千二百五十名大阿羅漢，在摩竭提國（Magadha）廣泛利益眾生（出自《因果經》）。當時有一位婆羅門，名叫迦葉（Kashyapa），極其富有，他捨棄家庭進入山中，自己剃除鬚髮。空中的諸天告訴他去見佛陀。迦葉立即前往竹園，佛陀為他說法，他證得了阿羅漢果位。因為他具有大威德和智慧，所以被稱為... English version: The river flowed downwards. He saw his brother's fire implements floating downstream and was greatly astonished. He immediately went to look for his brother. He saw his brother wearing a kasaya (monk's robe), so each of them, along with two hundred and fifty disciples, wished to request ordination. The Buddha called out 'Welcome, Bhikkhus!' and they immediately became Shramanas (ascetics) and attained Arhatship (liberation). The World-Honored One then went with Uruvilva-Kashyapa (leader of fire-worshipping ascetics) and a thousand Bhikkhus to Rajagriha (Royal City), to visit King Bimbisara (father of King Ajatashatru). The king and his officials went out of the city to greet the Buddha. The Buddha preached the Dharma for them, and the king and eighty Nayutas (a large number) of Brahmins, ministers, and people attained the Dharma-chakshus (the pure eye of Dharma) (from the Sutra of Cause and Effect).

In the country, there was an elder named Kalandaka, who went to the Buddha's place and offered the Venuvana (Bamboo Grove, according to the Records of the Western Regions, the Bamboo Grove of Mount Grdhrakuta is located five li (Chinese miles) from Rajagriha), which could be used as a Vihara (monastery). The king ordered his ministers to build various halls and houses, welcoming the Buddha into the city, and they all went to the Bamboo Grove. The kings saw the Buddha, with King Bimbisara at their head. The Sangharama (monastery) began with the Bamboo Grove (from the Universal Illumination Sutra. According to the Sutra of the Original Beginnings, Elder Kalandaka first gave alms to the Nirgranthas (Jains), but later regretted not offering them to the Buddha. The ghost master knew his thoughts, summoned the Nirgranthas, and drove them away. The Nirgranthas fled in terror, and the elder was delighted and invited the Buddha to reside there).

In the sixth year (B.C. year), the Buddha preached the Dharma at Gaya-sirsa Mountain (Elephant Head Mountain) for the Naga-raja (Dragon King) and the spirits (from the Sutra of the Twelve Excursions).

In the seventh year (B.C. year), the Brahmin Sariputra, on the road, met the Bhikkhu Ashvajit, who spoke a verse, and Sariputra attained the Dharma-chakshus. He returned and proclaimed the verse to his friend Maudgalyayana, who also attained the Dharma-chakshus. Then, each of them, along with one hundred disciples, went to the Bamboo Grove, requesting ordination. The Buddha called out 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and the kasaya (monk's robe) covered their bodies, and they immediately became Shramanas (ascetics). The Buddha then extensively preached the Four Noble Truths to these two hundred disciples, and they also attained Arhatship. At that time, the World-Honored One, with one thousand two hundred and fifty great Arhats, extensively benefited sentient beings in Magadha (from the Sutra of Cause and Effect). At that time, there was a Brahmin named Kashyapa, who was extremely wealthy. He abandoned his home and entered the mountains, shaving his own head and beard. The devas (gods) in the sky told him to see the Buddha. Kashyapa immediately went to the Bamboo Grove, and the Buddha preached the Dharma for him, and he attained Arhatship. Because he possessed great power, virtue, and wisdom, he was called...

【English Translation】 English version: The river flowed downwards. He saw his brother's fire implements floating downstream and was greatly astonished. He immediately went to look for his brother. He saw his brother wearing a kasaya (monk's robe), so each of them, along with two hundred and fifty disciples, wished to request ordination. The Buddha called out 'Welcome, Bhikkhus!' and they immediately became Shramanas (ascetics) and attained Arhatship (liberation). The World-Honored One then went with Uruvilva-Kashyapa (leader of fire-worshipping ascetics) and a thousand Bhikkhus to Rajagriha (Royal City), to visit King Bimbisara (father of King Ajatashatru). The king and his officials went out of the city to greet the Buddha. The Buddha preached the Dharma for them, and the king and eighty Nayutas (a large number) of Brahmins, ministers, and people attained the Dharma-chakshus (the pure eye of Dharma) (from the Sutra of Cause and Effect).

In the country, there was an elder named Kalandaka, who went to the Buddha's place and offered the Venuvana (Bamboo Grove, according to the Records of the Western Regions, the Bamboo Grove of Mount Grdhrakuta is located five li (Chinese miles) from Rajagriha), which could be used as a Vihara (monastery). The king ordered his ministers to build various halls and houses, welcoming the Buddha into the city, and they all went to the Bamboo Grove. The kings saw the Buddha, with King Bimbisara at their head. The Sangharama (monastery) began with the Bamboo Grove (from the Universal Illumination Sutra. According to the Sutra of the Original Beginnings, Elder Kalandaka first gave alms to the Nirgranthas (Jains), but later regretted not offering them to the Buddha. The ghost master knew his thoughts, summoned the Nirgranthas, and drove them away. The Nirgranthas fled in terror, and the elder was delighted and invited the Buddha to reside there).

In the sixth year (B.C. year), the Buddha preached the Dharma at Gaya-sirsa Mountain (Elephant Head Mountain) for the Naga-raja (Dragon King) and the spirits (from the Sutra of the Twelve Excursions).

In the seventh year (B.C. year), the Brahmin Sariputra, on the road, met the Bhikkhu Ashvajit, who spoke a verse, and Sariputra attained the Dharma-chakshus. He returned and proclaimed the verse to his friend Maudgalyayana, who also attained the Dharma-chakshus. Then, each of them, along with one hundred disciples, went to the Bamboo Grove, requesting ordination. The Buddha called out 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and the kasaya (monk's robe) covered their bodies, and they immediately became Shramanas (ascetics). The Buddha then extensively preached the Four Noble Truths to these two hundred disciples, and they also attained Arhatship. At that time, the World-Honored One, with one thousand two hundred and fifty great Arhats, extensively benefited sentient beings in Magadha (from the Sutra of Cause and Effect). At that time, there was a Brahmin named Kashyapa, who was extremely wealthy. He abandoned his home and entered the mountains, shaving his own head and beard. The devas (gods) in the sky told him to see the Buddha. Kashyapa immediately went to the Bamboo Grove, and the Buddha preached the Dharma for him, and he attained Arhatship. Because he possessed great power, virtue, and wisdom, he was called...

大迦葉(因果經)迦葉于多子塔值佛。乃求出家。即以弊衣奉佛為座。價直十萬兩金。佛即授商那納衣(阿含經○商那此云草衣。納衣者頭陀五納衣也。今言商那者。即是以草為衣耳)。

八年(丁亥)冬。佛在毗舍利國。因須提那子持信出家。后還本村與其故二(故者舊妻二者偶也)其行不凈。諸比丘舉過白佛。即集眾訶責云。汝所為非威儀非凈行所不應為。始制淫戒。開初犯未結罪(僧祇律)。

九年(戊子)舍衛國波斯匿王(此雲和悅)大臣須達家居大富。喜濟貧乏孤老之人。因名為給孤獨。嘗往羅閱城(即王舍城)見世尊。即為說四諦法。成須陀洹。乞如來降屈舍衛。世尊謂彼無精舍。須達曰還國當立。佛敕舍利弗共往案行諸地。唯太子祇陀園地(祇陀此云戰勝。太子生時父王戰勝。故立此名)正得其所。須達白太子欲買之。太子言。能以黃金布地間無空者便當相與。須達使人像負金出。八十頃中須臾欲滿。祇陀念言。佛必大德能使斯人輕寶如是。乃令止勿出金。園地屬卿。樹木屬我。乃自起門屋。共立精舍。為佛作窟。別房千二百處。白王遣使詣王舍城。請佛及僧。世尊放光動地至舍衛國。一切大集各得道跡。以二人同立精舍。號為太子祇樹給孤獨園(賢愚經)是年冬。佛在羅閱城。因檀尼迦

【現代漢語翻譯】 現代漢語譯本：大迦葉（Mahākāśyapa，佛教中的一位重要弟子）在多子塔（一個佛塔的名字）處值遇佛陀。於是請求出家。他立即用破舊的衣服奉獻給佛陀作為座位，這件衣服價值十萬兩黃金。佛陀便授予他商那納衣（Śāṇavāsin，一種粗糙的衣服）（出自《阿含經》。商那（Śāṇa）意為草衣。納衣指的是頭陀行者所穿的五種補綴的衣服。現在說的商那，就是用草做的衣服）。

八年（丁亥年）冬天，佛陀在毗舍離國（Vaiśālī，古印度的一個城市）。因為須提那（Sudinna，人名）的兒子懷著信心出家。後來回到原來的村莊，與他之前的兩個妻子（『故』指的是以前的，『二』指的是配偶）行不凈之事。眾比丘（bhikkhu，佛教僧侶）將此事稟告佛陀。佛陀於是召集大眾呵責他說：『你所做的事情不合威儀，不是清凈修行之人應該做的。』於是開始制定淫戒。對於初犯者，尚未定罪（出自《僧祇律》）。

九年（戊子年），舍衛國（Śrāvastī，古印度的一個城市）的波斯匿王（Prasenajit，此雲和悅）的大臣須達（Sudatta，人名）家境非常富有。他喜歡救濟貧困、缺乏依靠的老人，因此被稱為給孤獨（Anāthapiṇḍika，意為『救濟孤獨者』）。他曾經前往羅閱城（Rājagṛha，即王舍城）拜見世尊。世尊為他說四諦法（Four Noble Truths），使他證得須陀洹（Srotāpanna，佛教修行中的初果）。他懇請如來（Tathāgata，佛陀的稱號）降臨舍衛國。世尊說那裡沒有精舍（Vihāra，佛教寺院）。須達說回國後會建造。佛陀命令舍利弗（Śāriputra，佛陀的弟子）一同前往勘察地形。只有太子祇陀（Jeta，此云戰勝。太子出生時父王打了勝仗，因此取了這個名字）的園地最合適。須達告訴太子想要購買這塊地。太子說：『如果能用黃金鋪滿整個地面，沒有空隙，我就把地給你。』須達派人用大象馱著黃金出來。八十頃（古代的土地面積單位）的土地很快就要鋪滿。祇陀心想：『佛陀必定具有偉大的德行，才能使這個人輕視財寶到這種程度。』於是讓人停止運送黃金。園地歸你，樹木歸我。於是自己建造門屋，共同建立精舍。為佛陀建造石窟，另外建造一千二百間房舍。稟告國王，派遣使者前往王舍城，迎請佛陀和僧眾。世尊放出光明，震動大地，到達舍衛國。所有大眾聚集在一起，各自證得道果。因為兩人共同建立精舍，所以稱為太子祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）（出自《賢愚經》）。這年冬天，佛陀在羅閱城。因為檀尼迦（Dhānika，人名）...

【English Translation】 English version: Mahākāśyapa (an important disciple of the Buddha) encountered the Buddha at the Stupa of Many Sons (a Buddhist stupa). He then requested to renounce the world and become a monk. He immediately offered his worn-out clothes to the Buddha as a seat, which was worth one hundred thousand taels of gold. The Buddha then bestowed upon him the Śāṇavāsin robe (a coarse robe) (from the Agamas. Śāṇa means grass cloth. Nāsika refers to the five patched robes worn by ascetic practitioners. Now, Śāṇa refers to clothes made of grass).

In the eighth year (Dinghai year), in winter, the Buddha was in the country of Vaiśālī (an ancient city in India). Because Sudinna's (a person's name) son renounced the world with faith. Later, he returned to his original village and engaged in impure conduct with his two former wives ('former' refers to previous, 'two' refers to spouses). The bhikkhus (Buddhist monks) reported this matter to the Buddha. The Buddha then gathered the assembly and rebuked him, saying, 'What you have done is not in accordance with proper conduct, and it is not something that a pure practitioner should do.' Thus, the precept against sexual misconduct was established. For the first-time offenders, the offense has not yet been finalized (from the Saṃghika-vinaya).

In the ninth year (Wuzi year), Sudatta (a person's name), the minister of King Prasenajit (meaning 'harmonious joy') of Śrāvastī (an ancient city in India), was very wealthy. He liked to help the poor, the needy, and the elderly without support, so he was named Anāthapiṇḍika (meaning 'giver to the orphans'). He once went to Rājagṛha (i.e., Wangshe City) to see the World Honored One. The World Honored One explained the Four Noble Truths to him, causing him to attain Srotāpanna (the first stage of enlightenment in Buddhism). He requested the Tathāgata (an epithet of the Buddha) to descend to Śrāvastī. The World Honored One said that there was no Vihāra (Buddhist monastery) there. Sudatta said that he would build one upon returning to his country. The Buddha ordered Śāriputra (a disciple of the Buddha) to go with him to survey the land. Only Prince Jeta's (meaning 'victorious'. The prince was born when his father won a battle, hence the name) garden was the most suitable. Sudatta told the prince that he wanted to buy this land. The prince said, 'If you can cover the entire ground with gold, without any gaps, then I will give you the land.' Sudatta sent people to carry gold out on elephants. The eighty acres (an ancient unit of land area) were about to be filled quickly. Jeta thought, 'The Buddha must have great virtue to make this person disregard treasures to such an extent.' So he ordered them to stop transporting gold. The garden belongs to you, and the trees belong to me. So he built the gatehouse himself and jointly established the monastery. He built a cave for the Buddha and another one thousand two hundred rooms. He reported to the king and sent messengers to Rājagṛha to invite the Buddha and the Sangha. The World Honored One emitted light, shook the earth, and arrived at Śrāvastī. All the assembly gathered together, and each attained the path. Because the two jointly established the monastery, it was called Jetavana Anāthapiṇḍika-ārāma (from the Wise and Foolish Sutra). In the winter of this year, the Buddha was in Rājagṛha. Because of Dhānika (a person's name)...

在閑靜處。草屋坐禪。為人持去。乃作全成瓦屋。佛令打破。便詐言。王教取彼要材。為王臣人民。訶責無使入村。勿復安止。比丘以過白佛。始制盜戒。佛在毗舍離城。為諸比丘說不凈觀。習定已厭患身命。嘆死勸死。難提比丘受顧殺人(顧作雇俗。漢書顧山錢義同)遂制殺戒。時因谷貴乞食難得。婆求河邊有安居者。便共稱歎得上人法。信心居士減分施之。后往佛所因問。訶責制妄語戒。自此以後隨犯隨制(僧祇律)時父王遙聞子得佛道已六年來。令梵志優陀耶。往迎佛曰。別闊以來十有二年(自出家至成道六年。自成道至今六年。共十二年)思欲一見優陀耶受教詣佛。愿求出家即得阿羅漢。佛念。今將還國當度父母。乃先遣優陀耶。往至本國。現十八變。王益悲喜。敕群臣萬民。出四十里親往迎佛。佛身丈六相好光明。體紫金色如星中月。見諸梵志久在山中。身體黑臭。在佛邊侍。如黑烏在紫金山。王乃敕國中豪族。選五百人出為沙門。侍佛左右。猶如鳳凰在須彌山(普耀經)時佛入宮坐于殿上。王及臣民日日供養百種甘饌。佛說經法所度無量。耶輸夫人攜子羅睺羅來詣問訊(時年六歲)時王僚屬咸疑。太子去國十有二年。何從生子。佛告群僚曰。耶輸守節無瑕。今當見證。於是世尊悉化眾僧皆使如佛。耶輸即

【現代漢語翻譯】 現代漢語譯本 在安靜的地方，（有比丘）在草屋裡坐禪。有人來把他趕走，把草屋完全改造成了瓦屋。佛陀命令（比丘）把瓦屋打破。（趕走比丘的人）就欺騙說，是國王要徵用這裡的材料，爲了國王、大臣和人民。（他們）呵斥（比丘），不讓他進入村莊，不要再在這裡安身。比丘把這件事稟告了佛陀，佛陀才制定了盜戒。 佛陀在毗舍離城，為眾比丘宣講不凈觀。比丘們修習禪定后，厭惡自己的身軀性命，讚歎死亡，勸人去死。難提比丘接受僱傭去殺人（『顧』在這裡是『雇』的意思，是俗語。《漢書》中『顧山錢』的『顧』也是這個意思）。於是佛陀制定了殺戒。 當時因為穀物昂貴，難以乞食。婆求河邊有一些安居的比丘，他們互相稱讚自己獲得了上人法。有信心的居士就減少自己的食物來佈施給他們。後來（這些比丘）前往佛陀處，（佛陀）因此詢問情況，呵斥他們，制定了妄語戒。從這以後，佛陀都是隨著（比丘）犯戒就隨著制定戒律（《僧祇律》）。 當時父王（凈飯王）遠遠地聽說兒子（釋迦牟尼）成佛已經六年了，就派遣梵志優陀耶去迎接佛陀。優陀耶對佛陀說：『（我們）分別以來已經有十二年了（從您出家到成道六年，從成道到現在六年，一共十二年），（父王）很想見您一面。』優陀耶接受教誨前往佛陀處，請求出家，隨即證得阿羅漢果。佛陀心想，現在（我）將要回國，應當度化父母。於是先派遣優陀耶前往本國，示現十八種變化。國王更加悲喜交加，敕令群臣百姓，出城四十里親自去迎接佛陀。佛陀的身體有一丈六尺高，相貌美好，光明照耀，身體是紫金色，如同星星中的月亮。國王看見那些梵志長期在山中，身體又黑又臭，在佛陀身邊侍奉，如同黑烏鴉站在紫金山上。國王於是敕令國內的豪族，選出五百人出家為沙門，在佛陀左右侍奉，猶如鳳凰在須彌山（《普耀經》）。 當時佛陀進入王宮，坐在殿上。國王和臣民每天都供養百種美味佳餚。佛陀宣講經法，所度化的人數無法計算。耶輸陀羅夫人帶著兒子羅睺羅（Rāhula）（當時六歲）前來拜見問訊。當時國王的僚屬都懷疑，太子離開國家已經十二年了，（羅睺羅）是從哪裡來的兒子。佛陀告訴群臣說：『耶輸陀羅（Yaśodharā）堅守貞節，沒有瑕疵，現在應當為她作證。』於是世尊將所有的僧人都變化得和佛陀一樣。耶輸陀羅（Yaśodharā）立即

【English Translation】 English version In a quiet place, a Bhikshu (monk) was meditating in a thatched hut. Someone came and drove him away, completely transforming the hut into a tiled house. The Buddha ordered (the Bhikshu) to break down the tiled house. (The person who drove the Bhikshu away) then falsely claimed that the king wanted to requisition the materials here for the sake of the king, ministers, and the people. (They) scolded (the Bhikshu), not allowing him to enter the village, and telling him not to settle there again. The Bhikshu reported this matter to the Buddha, and the Buddha then established the precept against stealing. The Buddha was in the city of Vaishali (Viśālī), explaining the contemplation of impurity (Aśubha-bhāvanā) to the Bhikshus. After practicing meditation, the Bhikshus became disgusted with their bodies and lives, praising death and encouraging others to die. The Bhikshu Nandi (Nandī) accepted a commission to kill someone ('Gu' here means 'hire', it is colloquial. The 'Gu' in 'Gu Shan Qian' in the 'Book of Han' has the same meaning). Thereupon, the Buddha established the precept against killing. At that time, because grains were expensive, it was difficult to beg for food. There were some Bhikshus residing by the Bhaggu River (Bhaggu), and they praised each other for having attained the Dharma of superior beings. Believers with faith reduced their own food to give as alms to them. Later (these Bhikshus) went to the Buddha, (the Buddha) therefore inquired about the situation, scolded them, and established the precept against lying. From then on, the Buddha established precepts as (Bhikshus) violated them (Saṃghika-vinaya). At that time, King Suddhodana (Śuddhodana), the father of the Buddha, heard from afar that his son (Sakyamuni) had become a Buddha for six years, so he sent the Brahmin Udayin (Udāyin) to welcome the Buddha. Udayin said to the Buddha: 'It has been twelve years since we parted (six years from your renunciation to enlightenment, and six years from enlightenment to now, a total of twelve years), (the father king) wants to see you very much.' Udayin accepted the teaching and went to the Buddha, requesting to become a monk, and immediately attained the state of Arhat (Arhat). The Buddha thought, now (I) am going to return to the country, I should liberate my parents. So he first sent Udayin to his home country, manifesting eighteen transformations. The king was even more filled with sorrow and joy, and ordered the ministers and people to go forty li (a Chinese unit of distance) outside the city to personally welcome the Buddha. The Buddha's body was sixteen feet tall, with beautiful features and radiant light, his body was purple-gold in color, like the moon among the stars. The king saw that those Brahmins had been in the mountains for a long time, their bodies were black and smelly, serving by the Buddha's side, like black crows standing on a purple-gold mountain. The king then ordered the powerful families in the country to select five hundred people to become Shramanas (Śrāmaṇa), serving on the Buddha's left and right, like phoenixes on Mount Sumeru (Sumeru) (Pǔ Yào Jīng). At that time, the Buddha entered the palace and sat on the throne. The king and ministers offered a hundred kinds of delicious food every day. The Buddha preached the Dharma, and the number of people liberated was incalculable. Yashodhara (Yaśodharā) brought her son Rahula (Rāhula) (who was six years old at the time) to pay respects and inquire. At that time, the king's officials were all suspicious, the prince had left the country for twelve years, where did (Rahula) come from as a son. The Buddha told the ministers: 'Yashodhara (Yaśodharā) has kept her chastity and is without blemish, now we should testify for her.' Thereupon, the World-Honored One transformed all the monks to be like the Buddha. Yashodhara (Yaśodharā) immediately

以指印信環與羅睺言。是汝父者以此與之。羅睺應時直以印環而授世尊。王及群臣。皆言善哉真佛子也(普耀經)時阿那律調達難陀跋提難提等八人釋子。出家之日。脫寶衣付優波離曰。汝依我等以自存活。今以此衣與汝資生。優波離亦愿出家。即以寶衣懸之樹上。共至佛所。那律乞先度波離。以除憍慢(曇無德律)難陀次第作禮。至波離前。念不當禮。佛言。但以受戒前後。不在貴賤(大莊嚴論○難提是王子為貴。波離是臣僕為賤)佛語提婆達多(即調達)汝宜在家分檀惠施。不宜出家。如是再三。提婆便生惡念。此沙門妒心。我宜自剃頭善修梵行。后犯五逆。有大光風繞提婆身。便發悔心稱南無佛。適稱南無便入地獄。佛語阿難。提婆在地獄經一大劫。命終生四天王。展轉生他化自在。最後受身。成辟支佛。名曰南無(增一阿含經○此言提婆出家始。自後犯五逆。乃是後事。相帶而言。皆是小乘經意。若法華中佛言。我因提婆達多善知識故。令我疾成菩提。又授記作天王佛者。此即大乘開跡顯本之意)。

是年說殃掘摩羅經(妙玄雲成道六年後說)。

十年(己丑)佛于拘耶尼國。為婆陀和菩薩等八人。說般舟經明苦行事(十二游經)。

十一年(庚寅)阿難年八歲出家之日。得白四羯磨具足

【現代漢語翻譯】 現代漢語譯本： 以指印、信環交給羅睺羅說：『這是你父親的，用這個給他。』羅睺羅立刻將印環交給世尊。國王和群臣都說：『好啊！真是佛子啊！』（《普耀經》）當時，阿那律（Aniruddha，佛陀的弟子）、調達（Devadatta，佛陀的堂兄弟）、難陀（Nanda，佛陀的弟弟）、跋提（Bhadrika，釋迦族人）、難提（Nandi，釋迦族人）等八位釋迦族的王子出家時，脫下寶衣交給優波離（Upali，佛陀的弟子）說：『你依靠我們才能生存，現在把這些衣服給你作為生活費用。』優波離也想出家，就把寶衣掛在樹上，一起到佛陀那裡。阿那律請求佛陀先度化優波離，以消除他們的驕慢。（《曇無德律》）難陀依次作禮，到優波離面前時，心裡想不應該禮拜。佛陀說：『只以受戒的先後為準，不在乎貴賤。』（《大莊嚴論》註：難提是王子，地位尊貴；優波離是臣僕，地位卑賤。）佛陀對提婆達多（Devadatta，即調達）說：『你適合在家分發財物，不適合出家。』這樣說了兩次三次，提婆達多便生起惡念，心想：『這個沙門嫉妒我，我應該自己剃頭，好好修行梵行。』後來他犯了五逆罪，有大光風圍繞提婆達多的身體，他便生起悔恨之心，稱念『南無佛』。剛稱念『南無』就墮入地獄。佛陀告訴阿難（Ananda，佛陀的侍者）：『提婆達多在地獄經歷一大劫，命終後生到四天王天，輾轉生到他化自在天，最後受身，成為辟支佛，名叫南無。』（《增一阿含經》註：這裡說提婆達多出家開始，之後犯五逆罪，都是後來的事，相連在一起說，都是小乘經的意思。如果《法華經》中佛陀說：『我因為提婆達多善知識的緣故，使我迅速成就菩提，』又授記他作天王佛，這即是大乘開跡顯本的意思。） 這一年宣說了《殃掘摩羅經》（Angulimala Sutra）（《妙玄》說是在成道六年之後宣說）。 十年（己丑年），佛陀在拘耶尼國（Koyani，古代印度地名），為婆陀和（Bhadravati，菩薩名）菩薩等八人宣說《般舟經》（Pratyutpanna Samadhi Sutra），闡明苦行之事。（《十二游經》） 十一年（庚寅年），阿難（Ananda）八歲出家之日，得到白四羯磨（白四羯磨，佛教術語）具足。

【English Translation】 English version: Pointing to the signet ring and the trust ring, he said to Rahula (Rahula, Buddha's son): 'This belongs to your father, give it to him.' Rahula immediately handed the signet ring to the World Honored One. The king and his ministers all said: 'Good! Truly a son of the Buddha!' (Puyao Sutra) At that time, when Aniruddha (Aniruddha, Buddha's disciple), Devadatta (Devadatta, Buddha's cousin), Nanda (Nanda, Buddha's brother), Bhadrika (Bhadrika, a Sakyan), Nandi (Nandi, a Sakyan), and other eight Sakyan princes renounced their homes, they took off their precious clothes and gave them to Upali (Upali, Buddha's disciple), saying: 'You depend on us to survive, now we give you these clothes as living expenses.' Upali also wanted to renounce his home, so he hung the precious clothes on a tree and went to the Buddha together. Aniruddha requested the Buddha to first ordain Upali, in order to eliminate their arrogance. (Sarvastivada Vinaya) Nanda made obeisance in order, when he came to Upali, he thought he should not bow. The Buddha said: 'Only the order of ordination matters, not nobility or lowliness.' (Mahavyutpatti Commentary: Nandi is a prince, with a noble status; Upali is a servant, with a lowly status.) The Buddha said to Devadatta (Devadatta): 'You are suitable to distribute wealth at home, not suitable to renounce your home.' After saying this two or three times, Devadatta had evil thoughts, thinking: 'This Shramana is jealous of me, I should shave my head myself and cultivate pure conduct well.' Later he committed the five rebellious acts, a great light wind surrounded Devadatta's body, he then had remorse and recited 'Namo Buddha'. As soon as he recited 'Namo' he fell into hell. The Buddha told Ananda (Ananda, Buddha's attendant): 'Devadatta will experience a great kalpa in hell, after his life ends he will be born in the Heaven of the Four Kings, and then be reborn in the Heaven of Paranirmitavasavartin, and finally take a body and become a Pratyekabuddha, named Namo.' (Ekottara Agama Sutra Note: This says that Devadatta started to renounce his home, and later committed the five rebellious acts, these are all later events, connected together, all are the meaning of the Hinayana Sutras. If in the Lotus Sutra the Buddha says: 'Because of the good knowledge of Devadatta, he made me quickly achieve Bodhi,' and also prophesied that he would become a Heavenly King Buddha, this is the meaning of the Mahayana revealing the traces and manifesting the origin.) In this year, the Angulimala Sutra (Angulimala Sutra) was preached (Miaoxuan said it was preached six years after enlightenment). In the tenth year (Ji Chou year), the Buddha, in the country of Koyani (Koyani, an ancient Indian place), preached the Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra) for Bodhisattva Bhadravati (Bhadravati, a Bodhisattva's name) and eight others, clarifying the matter of ascetic practices. (Twelve Travel Sutra) In the eleventh year (Geng Yin year), Ananda (Ananda) on the day of his renunciation at the age of eight, obtained the complete white four karmas (白四羯磨, a Buddhist term).

戒(三羯磨通前單白故云白四。羯磨翻業。謂所作善業也)度一百十阿羅漢。受三語戒。始以寶刀剪剃鬚𩬊。又囑憍陳如等。遍三天下為諸沙彌授戒(僧祇律)是年佛于柳山為純真陀羅王弟說法(十二游經)。

佛祖統紀卷第三上

佛祖統紀卷第三下

宋景定四明東湖沙門志磐撰

教主釋迦牟尼佛本紀第一之三下

十二年(辛卯)佛遣目連。白父王及耶輸曰。太子羅睺。年已九歲。應令出家。耶輸答曰。如來為太子時。娶我為妻。未滿三年逃至山澤。勤苦六年得佛還國。今復欲求我子何酷如之(還迦毗羅國也)。時目連方便喻曉。絕無聽意。世尊即遣化人空中告曰。汝頗憶以五百銀錢買五莖蓮華上定光佛。時汝求我世世為妻。我言菩薩屢劫行愿。一切佈施不逆人意。汝能爾者聽我為妻。汝立誓言。隨君施與誓無悔心。而今何故愛惜羅睺不令出家。耶輸聞已還識宿命。如昨所見。愛子之情自然消歇。捉羅睺手付囑目連。時凈飯王。即集國中豪族。各遣一子隨從我孫。有五十人往到佛所。使阿難與其剃頭。及五十諸王公子。命舍利弗。為其和上。目連為阿阇梨。羅睺不樂聽法。佛為說未曾有因緣。得受十戒即證四果(未曾有因緣經)凈飯王詣佛白曰。佛昔出家尚有難陀。今難陀已復出家。

【現代漢語翻譯】 現代漢語譯本 戒（三羯磨通前單白，故云白四。羯磨，梵語，意為『業』，指所作的善業。）度化了一百一十位阿羅漢。受持三語戒。開始用寶刀剪剃鬚發。又囑咐憍陳如（Ajñata Kaundinya）等人，遍及三千大千世界為諸沙彌授戒（出自《僧祇律》）。這年，佛陀在柳山為純真陀羅王（Śuddhodana-rāja）的弟弟說法（出自《十二游經》）。

《佛祖統紀》卷第三上

《佛祖統紀》卷第三下

宋朝景定年間四明東湖沙門志磐（Zhìpán）撰寫

教主釋迦牟尼佛本紀第一之三下

十二年（辛卯），佛陀派遣目連（Maudgalyāyana），告訴父王凈飯王（Śuddhodana）和耶輸陀羅（Yaśodharā）說：『太子羅睺羅（Rāhula），年齡已經九歲，應該讓他出家。』耶輸陀羅回答說：『如來（Tathāgata）作為太子的時候，娶我為妻，不到三年就逃到山澤。勤苦六年成佛后回到國都，現在又想求我的兒子，為何如此殘酷？』（指回到迦毗羅衛國（Kapilavastu））。當時，目連用方便之法勸喻曉之，但耶輸陀羅完全沒有聽從的意思。世尊（Bhagavān）就派遣化人在空中宣告說：『你可曾記得用五百銀錢購買五莖蓮花獻給定光佛（Dīpankara Buddha）的事情嗎？當時你祈求我世世代代做你的妻子，我說菩薩（Bodhisattva）經歷無數劫修行，一切佈施都不違逆他人的意願。你能做到這樣，就聽憑你做我的妻子。』你曾立下誓言，隨我施捨，誓無悔心。而今為何愛惜羅睺羅，不讓他出家呢？』耶輸陀羅聽后，回憶起宿命，如同昨日所見。愛子之情自然消退，握著羅睺羅的手，託付給目連。當時，凈飯王召集國內豪族，各自派遣一個兒子跟隨我的孫子。有五十人前往佛陀處。讓阿難（Ānanda）為他們剃頭，以及五十位諸王公子，命令舍利弗（Śāriputra）作為他們的和尚（Upadhyaya），目連作為他們的阿阇梨（Acharya）。羅睺羅不喜歡聽法，佛陀為他說未曾有因緣，得以受持十戒，立即證得四果（出自《未曾有因緣經》）。凈飯王前往佛陀處稟告說：『佛陀您以前出家，尚有難陀（Nanda）。現在難陀也已經出家。』

【English Translation】 English version 'Precepts' (referring to the complete ordination procedure, requiring four acts of declaration after the initial single declaration. 'Karma' translates to 'action,' referring to virtuous deeds performed.) He delivered one hundred and ten Arhats (Arahat - one who is worthy). They received the three vows of speech. He began by cutting off his beard and hair with a precious sword. He also instructed Ajñata Kaundinya and others to transmit the precepts to novices (Śrāmaṇera) throughout the three thousand great thousand worlds (from the 'Saṃghika-vinaya'). That year, the Buddha preached to the brother of King Śuddhodana at Willow Mountain (from the 'Twelve Travel Sutra').

Comprehensive Record of the Buddha's Successions, Volume 3, Part 1

Comprehensive Record of the Buddha's Successions, Volume 3, Part 2

Composed by Śramaṇa Zhìpán of Donghu Temple in Siming during the Jingding era of the Song Dynasty

The Basic Annals of the Teaching Founder, Śākyamuni Buddha, Part 3, Section 2

In the twelfth year (Xinmao), the Buddha sent Maudgalyāyana to inform King Śuddhodana and Yaśodharā, 'Prince Rāhula is now nine years old and should renounce the world.' Yaśodharā replied, 'When the Tathāgata was a prince, he married me, and before three years had passed, he fled to the mountains. After six years of diligent practice, he attained Buddhahood and returned to the kingdom. Now he seeks my son again. How cruel is this?' (referring to returning to Kapilavastu). At that time, Maudgalyāyana skillfully persuaded her, but she was unwilling to listen. The Bhagavan then sent a manifested being to proclaim in the sky, 'Do you remember buying five lotus flowers with five hundred silver coins to offer to Dīpankara Buddha? At that time, you requested that I be your wife in every lifetime. I said that a Bodhisattva practices vows for countless kalpas, and all giving does not go against the wishes of others. If you can do this, I will allow you to be my wife.' You made a vow that you would give as I gave, and you would never regret it. Why do you now cherish Rāhula and not allow him to renounce the world?' Upon hearing this, Yaśodharā recalled her past life, as if she had seen it yesterday. Her love for her son naturally subsided. She took Rāhula's hand and entrusted him to Maudgalyāyana. At that time, King Śuddhodana gathered the influential families in the kingdom, and each sent a son to follow my grandson. Fifty people went to the Buddha. He had Ānanda shave their heads, as well as the fifty sons of the kings, and ordered Śāriputra to be their Upadhyaya and Maudgalyāyana to be their Acharya. Rāhula did not enjoy listening to the Dharma, so the Buddha told him the 'Never Before' cause and condition, and he was able to receive the ten precepts and immediately attain the four fruits (from the 'Never Before' Sutra). King Śuddhodana went to the Buddha and reported, 'When the Buddha renounced the world in the past, there was still Nanda. Now Nanda has also renounced the world.'

餘情所寄唯在此子。今當出家國計永絕。佛即為王說法開慰。復集諸比丘立制。父母不聽不許出家(彌沙塞律)佛往穢澤為陀掘摩說法(十二游經)佛為諸比丘說八關齋戒(八關齋戒經)佛在羅閱城。有十七群童子。大者年十七。小者十二。以信出家。比丘即度。受大戒不堪一食夜啼。佛覺問知制。年滿二十應受大戒(四分律)佛半月說戒。眾集疲勞。許僧伽藍各結大界(四分律)。

十三年(壬辰)佛還摩竭提國。為弗迦沙王說法(十二游經)樓至菩薩請立戒壇。為比丘受戒。佛令于祇園外院東南建立(四分律)戒壇從地而立。三重為相。以表三空。帝釋又加覆釜以覆舍利。大梵王以無價寶珠置覆釜上。是為五重。表五分法身梵王寶珠。大如五斗瓶大福德者見之。光照八百由旬。薄福者見之如聚墨(南山戒壇圖經)。

十四年(癸巳)佛往恐懼樹下。為彌勒菩薩說本起經(十二游經)。

十五年(甲午)佛再還迦毗羅國。為父王說法。度釋種八萬四千人得須陀洹果(十二游經)佛還本土。足升空行。與人頭齊。使父王接足而已。不欲屈身(分別功德經○此即使父母反敬。為生福之證。然在佛則可。若末代比丘。為行稍薄。恐未可以受父母之致敬)佛為父王大眾說觀佛三昧。佛身金色光明無量。時

【現代漢語翻譯】 現代漢語譯本： 我所有的情感都寄託在這個孩子身上。現在他要出家，國家的希望也斷絕了。佛陀就為國王說法開導安慰。又召集眾比丘制定戒律：父母不同意的，不允許出家（《彌沙塞律》）。佛陀前往穢澤，為陀掘摩（Tuo Juemo）說法（《十二游經》）。佛陀為眾比丘說八關齋戒（《八關齋戒經》）。佛陀在羅閱城（Luoyue Cheng）。有十七群童子，大的十七歲，小的十二歲，因為信仰而出家。比丘就給他們剃度。受了大戒后，因為不習慣一天只吃一頓飯而夜裡啼哭。佛陀知道了，就制定戒律：年滿二十歲才能受大戒（《四分律》）。佛陀每半月說戒一次，大眾聚集感到疲勞。允許僧伽藍（Sengjialan，寺院）各自劃定大界（《四分律》）。 十三年（壬辰年），佛陀回到摩竭提國（Mojieti Guo）。為弗迦沙王（Fujiasha Wang）說法（《十二游經》）。樓至菩薩（Louzhi Pusa）請求設立戒壇，為比丘受戒。佛陀命令在祇園（Qiyuan）外院東南方建立（《四分律》）。戒壇從地上建立，三重結構作為標誌，用來表示三空。帝釋（Dishi）又加上覆釜（Fufu），用來覆蓋舍利。大梵天王（Dafantian Wang）用無價寶珠放置在覆釜之上。這就是五重結構，表示五分法身。梵天王的寶珠，大如五斗瓶，大福德的人能看到它，光芒照耀八百由旬（Youxun）。福德淺薄的人看到的就像一團墨（《南山戒壇圖經》）。 十四年（癸巳年），佛陀前往恐懼樹下，為彌勒菩薩（Mile Pusa）說本起經（《十二游經》）。 十五年（甲午年），佛陀再次回到迦毗羅國（Japiluo Guo），為父王說法，度化釋迦族八萬四千人得到須陀洹果（Xutuohuan Guo）（《十二游經》）。佛陀回到本土，腳升到空中行走，與人頭的高度一樣，讓父王接足而已，不願彎腰（《分別功德經》）。（這即使是父母反過來尊敬，是產生福報的證明。然而在佛陀是可以的，如果是末代的比丘，因為修行稍有不足，恐怕不可以接受父母的尊敬。）佛陀為父王大眾說觀佛三昧。佛陀的身體是金色，光明無量。這時

【English Translation】 English version: All my emotions are placed on this child. Now that he is about to renounce the world, the hope of the nation is also cut off. The Buddha then preached to the king, enlightening and comforting him. He also gathered all the Bhikkhus and established precepts: those whose parents do not allow them are not permitted to renounce the world (Mishasai Vinaya). The Buddha went to the filthy marsh and preached to Tuo Juemo (陀掘摩). (Twelve Journeys Sutra). The Buddha spoke the Eight Precepts of Abstinence to the Bhikkhus (Eight Precepts of Abstinence Sutra). The Buddha was in Luoyue Cheng (羅閱城). There were seventeen groups of children, the older ones being seventeen years old and the younger ones twelve, who renounced the world because of their faith. The Bhikkhus then shaved their heads. After receiving the great precepts, they cried at night because they were not used to eating only one meal a day. The Buddha found out and established a precept: only those who are twenty years old can receive the great precepts (Sarvastivada Vinaya). The Buddha preached the precepts once every half month, and the assembly felt tired. It was permitted for each Sangharama (僧伽藍, monastery) to establish its own great boundary (Sarvastivada Vinaya). In the thirteenth year (Renchen year), the Buddha returned to Mojieti Guo (摩竭提國). He preached to King Fujiasha (弗迦沙王) (Twelve Journeys Sutra). Bodhisattva Louzhi (樓至菩薩) requested the establishment of an ordination platform for Bhikkhus to receive precepts. The Buddha ordered it to be built in the southeast of the outer courtyard of Qiyuan (祇園) (Sarvastivada Vinaya). The ordination platform was built from the ground, with a triple structure as a symbol to represent the three emptinesses. Dishi (帝釋) also added an inverted cauldron (Fufu) to cover the relics. Great Brahma King (大梵天王) placed a priceless jewel on top of the inverted cauldron. This is the fivefold structure, representing the fivefold Dharmakaya. The jewel of the Brahma King is as large as a five-peck bottle. Those with great merit can see it, and its light shines for eight hundred Yojanas (Youxun). Those with little merit see it as a mass of ink (Nanshan Ordination Platform Illustrated Sutra). In the fourteenth year (Gui Si year), the Buddha went to the Tree of Fear and spoke the Original Arising Sutra to Bodhisattva Mile (彌勒菩薩) (Twelve Journeys Sutra). In the fifteenth year (Jia Wu year), the Buddha returned to Japiluo Guo (迦毗羅國) again and preached to his father, converting 84,000 members of the Shakya clan to attain the Srotapanna fruit (Xutuohuan Guo) (Twelve Journeys Sutra). The Buddha returned to his homeland, his feet rising into the air, level with the heads of the people, allowing his father to receive his feet, not wanting to bend down (Distinguishing Merits Sutra). (This is even the parents respecting in return, a proof of generating blessings. However, it is acceptable for the Buddha, but if it is a Bhikkhu of the later generations, because the practice is slightly insufficient, I am afraid it is not acceptable to receive the respect of parents.) The Buddha spoke the Samadhi of Visualizing the Buddha to his father and the assembly. The Buddha's body was golden and his light was immeasurable. At this time,

五百釋子以罪障故。見佛色身猶如灰色羸婆羅門。佛為說往昔邪見之罪。今稱佛名作禮懺悔。即見佛身金色如須彌山。求佛出家得阿羅漢(觀佛三昧經)初佛還國。大愛道求出家(佛姨母摩訶波阇波提也)再三不許。佛再還國復求出家。如前不許。阿難白佛。大愛道至心欲受法律。愿佛聽之。佛令盡形壽行八敬法。時大愛道得出家。為比丘尼始(中本起經)比丘尼受八敬法。一者百歲比丘尼。禮初夏比丘足。二者不得罵謗比丘。三者不得舉比丘過。比丘得說尼過。四式叉摩那。應從眾僧求受大戒。五者尼犯僧殘。應半月在二部僧中。求教授人。七者不應在無比丘處坐夏安居(四分律)佛告阿難。我滅度后。正法一千年。由女人出家減五百年。后為說八敬法。還得一千年(善見論法住記)。

述曰。如來在十六大國於十二年中行化度人。說四阿含等經及七佛略教誡。至是年始說廣戒。即比丘二百五十戒。尼五百戒。由夫二眾隨犯隨制。而佛於後時結集條章。以為出家者持奉之本耳。

第三方等時者。示一佛土令凈穢不同。示現一身鉅細各異。一音說法隨類各解。神力不共故見有凈穢。聞有褒貶。嗅有贍匐不贍匐。華有著身不著身。慧有若千不若千。此如凈名方等(玄十○補註若千當作若干若萬數也音乾者無

【現代漢語翻譯】 五百位釋迦牟尼佛的弟子因為罪業和業障的緣故，看見佛陀的色身就像灰色的、瘦弱的婆羅門。佛陀為他們講述了往昔邪見的罪過。現在他們稱念佛的名號，作禮懺悔，立刻看見佛陀的身體呈現金色，如同須彌山（Sumeru，佛教宇宙觀中的聖山）。他們請求佛陀允許他們出家，最終證得阿羅漢果（Arhat，佛教修行所能達到的最高果位）。（出自《觀佛三昧經》） 最初，佛陀回到自己的國家。大愛道（Mahaprajapati，佛陀的姨母）請求出家，（佛陀）再三沒有允許。佛陀再次回到自己的國家，她又請求出家，像之前一樣沒有被允許。阿難（Ananda，佛陀的十大弟子之一）對佛陀說，大愛道真心想要接受佛陀的教法和戒律，希望佛陀能夠允許她出家。佛陀讓她終身奉行八敬法。當時，大愛道才得以出家，成為最早的比丘尼。（出自《中本起經》） 比丘尼（Bhikkhuni，女性出家人）需要遵守八敬法： 第一，即使是百歲的比丘尼，也要禮敬初受戒的比丘（Bhikkhu，男性出家人）。 第二，不得辱罵或誹謗比丘。 第三，不得揭發比丘的過失，而比丘可以揭發比丘尼的過失。 第四，式叉摩那（Siksamana，預備出家的女性）應當從僧團請求受持具足戒。 第五，比丘尼如果犯了僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），應當在兩個僧團（比丘僧團和比丘尼僧團）中，每半個月請求教授。 第七，不應在沒有比丘的地方坐夏安居（Vassa，雨季的閉關修行）。（出自《四分律》） 佛陀告訴阿難，我滅度之後，正法（Dharma，佛法）住世一千年。因為女人出家，（正法）減少五百年。後來（佛陀）為她們說了八敬法，（正法）才得以延續一千年。（出自《善見論法住記》）

述曰：如來在十六大國中，於十二年中游行教化，度化眾生，宣說了《四阿含經》等經典以及七佛略教誡。直到這時才開始宣說廣戒，即比丘的二百五十條戒律和比丘尼的五百條戒律。由於二眾（比丘和比丘尼）隨著所犯的錯誤而隨時制定戒律，佛陀在之後才結集條章，作為出家者持守奉行的根本。

第三方等時，是爲了顯示在一個佛土（Buddha-kshetra，佛所居住的清凈國土）中，清凈和污穢的不同。顯示一個身體，有巨大和細小的差異。用一種聲音說法，各種眾生都能理解。因為神通之力不可思議，所以看見的有清凈和污穢，聽到的有讚揚和貶低，聞到的有香和不香，花有附著在身上和不附著在身上，智慧有若干和不若干。這就像《凈名經》和《方等經》。（玄奘《瑜伽師地論》卷十補註：若千應當寫作若干，是萬數的意思。音乾者無）。

【English Translation】 Because of their sins and karmic obstacles, the five hundred disciples of Shakyamuni Buddha saw the Buddha's physical body as a gray, emaciated Brahmin. The Buddha told them about the sins of their past wrong views. Now, they recite the Buddha's name, prostrate, and repent, and immediately they see the Buddha's body appearing golden, like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). They request the Buddha to allow them to become monks, and eventually they attain the state of Arhat (Arhat, the highest state attainable in Buddhist practice). (From the Sutra on Visualization of the Buddha) Initially, the Buddha returned to his country. Mahaprajapati (Mahaprajapati, the Buddha's maternal aunt) requested to become a nun, but (the Buddha) repeatedly refused. The Buddha returned to his country again, and she requested to become a nun again, but was refused as before. Ananda (Ananda, one of the Buddha's ten great disciples) said to the Buddha, 'Mahaprajapati sincerely desires to receive the Buddha's teachings and precepts, and I hope the Buddha will allow her to become a nun.' The Buddha had her observe the Eight Garudhammas (Eight Weighty Rules) for life. At that time, Mahaprajapati was able to become a nun, becoming the first Bhikkhuni (Bhikkhuni, female monastic). (From the Middle Length Agama Sutra) Bhikkhunis (Bhikkhuni, female monastic) must observe the Eight Garudhammas: First, even a Bhikkhuni who is one hundred years old must pay respect to a newly ordained Bhikkhu (Bhikkhu, male monastic). Second, she must not revile or slander a Bhikkhu. Third, she must not expose the faults of a Bhikkhu, while a Bhikkhu can expose the faults of a Bhikkhuni. Fourth, a Siksamana (Siksamana, a female trainee monastic) should request full ordination from the Sangha (Sangha, the monastic community). Fifth, if a Bhikkhuni commits a Sanghavasesa offense (Sanghavasesa, a serious offense second only to Parajika), she should request instruction from both Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha) every half month. Seventh, she should not spend the Vassa (Vassa, the rainy season retreat) in a place where there are no Bhikkhus. (From the Four-Part Vinaya) The Buddha told Ananda, 'After my Parinirvana (Parinirvana, the death of a Buddha), the Dharma (Dharma, the Buddha's teachings) will remain in the world for one thousand years. Because women become nuns, (the Dharma) will be reduced by five hundred years.' Later, (the Buddha) spoke the Eight Garudhammas for them, and (the Dharma) was able to continue for one thousand years. (From the Samantapasadika)

Commentary: The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) traveled and taught in the sixteen great kingdoms for twelve years, converting sentient beings, and expounding the Agamas (Agama, a collection of early Buddhist texts) and the brief teachings of the Seven Buddhas. It was not until this time that he began to expound the extensive precepts, namely the 250 precepts for Bhikkhus and the 500 precepts for Bhikkhunis. Because the two assemblies (Bhikkhus and Bhikkhunis) formulated precepts as errors were committed, the Buddha later compiled the articles and chapters as the foundation for monastics to uphold and follow.

The time of the Third Direction and Equality is to show that in one Buddha-kshetra (Buddha-kshetra, the pure land where a Buddha resides), purity and impurity are different. To show one body, there are differences in size. To speak the Dharma with one voice, all kinds of beings can understand. Because the power of spiritual abilities is inconceivable, what is seen has purity and impurity, what is heard has praise and criticism, what is smelled has fragrance and non-fragrance, flowers have those that adhere to the body and those that do not, wisdom has some and not some. This is like the Vimalakirti Sutra and the Vaipulya Sutras. (Supplementary note to Xuanzang's Yogacarabhumi-sastra, volume 10: 'Ruogan' should be written as 'ruogan', meaning tens of thousands. The sound 'qian' is absent).

義)次說方等者。即是次小說大。佛本授大眾生不堪。故抽大出小。令斷結成聖。雖有此益非佛本懷。次說方等維摩思益殃掘摩羅(殃掘摩羅。此云一切世間現。婆羅門子。年十二色力人相具足第一。對佛說偈。佛言善哉。即成沙門。稽首佛足。成阿羅漢。釋梵四王十弟子文殊等皆被訶斥。佛云。南方有國。名一切寶莊嚴。有佛名大精進。即殃掘摩羅是也。妙玄十云。殃掘之經。六年所說○此經說在成道后六年。今大師引證。第三時教。以故及此耳)彈訶小乘保果之癖(偏在聲聞)譏刺三藏斷滅之非(兼于鈍根菩薩)故身子善吉。齊教專小。初不聞大乘威德。善吉茫然失缽(凈名經云。須菩提言。我昔乞食。維摩詰。取我缽盛滿飯。謂我言。若能于食等者諸法亦等。諸法等者于食亦等。如是行乞乃可取食。謗諸佛毀於法。不入眾數。終不得滅度。汝若如是乃可取食。時我世尊聞此茫然。不識是何言。不知以何答。便置缽欲出其舍)身子怖畏卻華(維摩詰室。有一天女謂舍利弗曰。結習未盡。華著身耳。結習盡者。華不著也)不知是何言。不知以何答(簽云。以空智為入道之主。故寄此二人)然方等彈訶教。在三藏之後。被訶之時應在十二年前(以鹿苑十二年在方等前也。舊雲中者應是誤)何以得知。皆追述昔訶。驗是

前事。何者前已稟教得道。證於無學。荷佛恩深。心相體信。不復恚怒。自昔至今。恣殃掘之譏。任凈名之折。得為恥小慕大之益(玄十)彈偏折小嘆大褒圓(玄十○彈偏。如凈名菩薩品。訶彌勒云。世尊授仁者記。為用何生授記乎。過去耶未來耶。現在耶。又云。一切眾生習菩提相。若彌勒滅度者。一切眾生亦當滅又云。菩提者。不可以身得。不可以心得。又摩羅經云。殃掘阿羅漢。偏斥文殊十弟子釋梵四王。是為以圓彈三教之偏○折小。如弟子品。目連為居士說法。凈名訶云。夫說法者。當如法說。無有名字。言語斷故。法無有說。離覺觀故。是用衍門三教。破目連三不當。一者外如法相說。內如法相解。是用通教即空斥不即空。說法不當理。二者外解根緣。內善知見。得無掛礙。是用別破。三者外慈念眾生。內念報佛恩。是用圓破。又殃掘斥十弟子。是為以聖門三教之大折藏之小○嘆大。如眾生品。譬如幻師見所患人。菩薩觀眾生為若此也。如智者見水中月。鏡中象。熱時焰。菩薩觀眾生為若此也。今通譬眾生者。即通圓二教意○褒圓。文殊白佛云。彼上人者。難為酬對。深達實相。善說法要。此褒凈名也。文殊入凈名室。凈名曰。善來文殊。不來相而來。不見相而見。此褒文殊也)四教俱說。藏為半字。通別

【現代漢語翻譯】 現代漢語譯本： 先前的事情。哪些人先前已經稟承教誨而得道，證得了無學果位，承受佛陀深厚的恩德，內心相互信任，不再有嗔恨和憤怒？從過去到現在，任憑殃掘摩羅（Angulimala，意為『指鬘』，一位曾殺人無數的兇手，后被佛陀感化）的譏諷，任憑維摩詰（Vimalakirti，一位在家菩薩，以智慧和辯才著稱）的折難，得到了以恥小慕大的益處（玄十）。彈斥偏頗，折服淺小，讚歎宏大，褒揚圓融（玄十○彈偏：例如《維摩詰所說經·菩薩品》中，呵斥彌勒菩薩說：『世尊為仁者授記，是用什麼生授記呢？過去耶？未來耶？現在耶？』又說：『一切眾生都學習菩提之相，如果彌勒滅度，一切眾生也應當滅度。』又說：『菩提，不可以身體得到，不可以心得到。』又《央掘摩羅經》中，央掘摩羅阿羅漢偏頗地指責文殊菩薩的十位弟子、釋提桓因（Śakra，帝釋天）和梵天（Brahmā），這是用圓融的教義來彈斥三教的偏頗。○折小：例如《弟子品》中，目犍連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）為居士說法，維摩詰呵斥說：『說法的人，應當如法說，沒有名字，因為言語斷絕。法沒有可說的，因為遠離覺觀。』這是用衍門的三教，破斥目犍連的三種不當之處：一是外表如法相說，內心如法相解，這是用通教的即空來斥責不即空，說法不合道理；二是外表理解根緣，內心善於知見，得到無掛礙，這是用別教來破斥；三是外表慈念眾生，內心念報佛恩，這是用圓教來破斥。又央掘摩羅斥責十位弟子，這是用聖門三教的宏大來折服藏教的淺小。○嘆大：例如《眾生品》中，譬如幻術師看見所患病的人，菩薩觀察眾生也像這樣。如同智者看見水中的月亮、鏡中的影像、熱時的火焰，菩薩觀察眾生也像這樣。現在用這些來比喻眾生，就是通教和圓教的意旨。○褒圓：文殊菩薩對佛說：『那位上人，難以應對，深刻通達實相，善於說法要。』這是讚揚維摩詰。文殊進入維摩詰的房間，維摩詰說：『善來文殊，不來之相而來，不見之相而見。』這是讚揚文殊。），四教都說了，藏教是半字教，通教、別教、圓教是滿字教。

【English Translation】 English version: Previous matters. Who are those who have previously received teachings and attained enlightenment, realized the state of no-more-learning (Arhatship), deeply indebted to the Buddha's grace, with mutual trust in their hearts, and no longer harboring anger and resentment? From the past until now, they have endured the mockery of Angulimala (meaning 'garland of fingers', a former mass murderer who was converted by the Buddha) and the challenges of Vimalakirti (a lay bodhisattva known for his wisdom and eloquence), gaining the benefit of being ashamed of the small and aspiring to the great (Xuan Shi). Criticizing the biased, subduing the shallow, praising the grand, and extolling the perfect (Xuan Shi ○ Criticizing the biased: For example, in the 'Bodhisattva' chapter of the Vimalakirti Sutra, he rebukes Maitreya Bodhisattva, saying, 'The World-Honored One has predicted the attainment of Buddhahood for you, with what birth was this prediction made? Past? Future? Present?' And he says, 'All beings learn the characteristics of Bodhi; if Maitreya were to pass away, all beings should also pass away.' And he says, 'Bodhi cannot be attained by the body, nor can it be attained by the mind.' Also, in the Angulimala Sutra, Arhat Angulimala biasedly criticizes the ten disciples of Manjushri Bodhisattva, Śakra (ruler of the Trāyastriṃśa Heaven), and Brahmā (creator god), this is using the perfect teaching to criticize the bias of the three teachings. ○ Subduing the shallow: For example, in the 'Disciples' chapter, Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) is preaching to a householder, Vimalakirti rebukes him, saying, 'One who preaches the Dharma should preach according to the Dharma, without names, because language is cut off. The Dharma has nothing to say, because it is apart from perception and observation.' This is using the three teachings of the Expansive Gate to refute Maudgalyāyana's three inappropriate points: first, outwardly speaking according to the characteristics of the Dharma, inwardly understanding according to the characteristics of the Dharma, this is using the teaching of Emptiness to criticize non-Emptiness, preaching does not accord with reason; second, outwardly understanding the roots and conditions, inwardly being skilled in knowledge and vision, attaining no obstacles, this is using the Distinct Teaching to refute; third, outwardly being compassionate to beings, inwardly thinking of repaying the Buddha's grace, this is using the Perfect Teaching to refute. Also, Angulimala criticizes the ten disciples, this is using the greatness of the three teachings of the Saintly Gate to subdue the shallowness of the Treasury Teaching. ○ Praising the grand: For example, in the 'Beings' chapter, just as a magician sees the person who is suffering from illness, the Bodhisattva observes beings in the same way. Just as a wise person sees the moon in the water, the image in the mirror, the flames in hot weather, the Bodhisattva observes beings in the same way. Now, using these to compare beings, this is the meaning of the Common and Perfect Teachings. ○ Extolling the perfect: Manjushri Bodhisattva said to the Buddha, 'That superior person is difficult to deal with, deeply understands the true nature of reality, and is skilled in preaching the essentials of the Dharma.' This is praising Vimalakirti. Manjushri enters Vimalakirti's room, Vimalakirti says, 'Welcome, Manjushri, coming with the appearance of not coming, seeing with the appearance of not seeing.' This is praising Manjushri.), all four teachings are spoken, the Treasury Teaching is the half-word teaching, the Common, Distinct, and Perfect Teachings are the full-word teachings.

圓為滿字。對半說滿。故言對教(涅槃經云。譬如長者唯有一子。心常愛念晝夜慇勤。但教半字不教滿字。良由其子力未堪故。半是小乘九部。滿是大乘十二部。約人約理。比說可知)。

若約時則食時(辰時從平地一照開出)。

若約味則從酪出生酥。此從修多羅出方等經(玄十)信解品云。過是以後。心相體信。入出無難(文句云。相者。互相信也。謂於三藏得涅槃價。此既不虛。今為菩薩說此大乘。亦復非虛。此即子信父也。佛知此等見思已斷聞必不謗。無漏根利聞微生信。此即父信子也。由此見尊特身。聞大乘教名之為入。覆被訶折猶見丈六。說小乘法名之為出。大小出入而無疑難也)然其所止。猶在本處(雖入出無難得入大乘。而謂是菩薩之事。非己智分。不肯回小向大。猶居羅漢。不言未來當得作佛)此領何義。明三藏之後次說方等。已得道果心相體信。聞大名入住小名出。苦言彈訶名無難。又進至宅內。見群臣豪族大功德力。故名為入。出者。止宿草菴二乘境界。故名為出。心相體信者。得羅漢已。聞罵不嗔內心慚愧。不敢以聲聞支佛法化人也(玄十○凈名經云。阿難曰。時我實懷慚愧。法華經云。嗚呼深自責。云何而自欺此恥小也。不知當云何得佛無上慧。此慕大也)。

方等部

【現代漢語翻譯】 現代漢語譯本： 『圓』字是『滿』字。只說一半是『滿』。所以說『對教』（《涅槃經》說：『譬如長者只有一個兒子，心中常常愛念，日夜慇勤，只教他半字，不教他滿字，因為他的能力還不夠。』半字是小乘九部，滿字是大乘十二部。就人和理來說，可以比照這個例子來理解）。

如果從時間上來說，就是食時（辰時，從平地照開）。

如果從味道上來說，就像從酪出生酥。這就像從修多羅（Sutra，經）出生方等經（Vaipulya Sutra）（《玄十》引《信解品》說：『過了這個時候以後，心意相互信任，進入和出來都沒有困難。』（《文句》說：『相』，是互相相信的意思。意思是說，在三藏（Tripitaka）中得到了涅槃（Nirvana）的價值，既然這不虛假，現在為菩薩說這個大乘，也並非虛假。這就是兒子相信父親。佛知道這些人見思惑已經斷除，聽了必定不會誹謗，無漏根有利，聽了稍微產生信心。這就是父親相信兒子。因此見到尊特之身，聽到大乘教法，名為進入。又被訶責，仍然見到丈六金身，說小乘法，名為出來。大小出入而沒有疑難。）然而他們所停留的地方，仍然在本處（雖然進入和出來沒有困難，得以進入大乘，卻認為是菩薩的事情，不是自己智慧所能達到的，不肯回小向大，仍然停留在阿羅漢的境界，不說未來應當成佛）。這領會了什麼意義？說明在三藏之後，其次說方等，已經得到道果，心意相互信任，聽了大乘名為進入，住于小乘名為出來，苦言彈訶名為沒有困難。又前進到宅內，見到群臣豪族的大功德力，所以名為進入。出來，是止宿于草菴二乘境界，所以名為出來。心意相互信任，是得到阿羅漢以後，聽了罵不嗔怒，內心慚愧，不敢用聲聞支佛法化人（《玄十》引《凈名經》說：阿難說：『當時我實在懷有慚愧。』《法華經》說：『嗚呼，深深地自我責備，為什麼而自欺？』這是恥于小乘。不知道應當如何得到佛的無上智慧，這是仰慕大乘）。

方等部（Vaipulya）

【English Translation】 English version: The character 『round』 is the character 『full』. Saying half is 『full』. Therefore, it is called 『opposite teaching』 (The Nirvana Sutra says: 『For example, an elder has only one son, whom he loves and cherishes day and night, diligently teaching him only half a character, not the full character, because his ability is not yet sufficient.』 Half a character refers to the nine divisions of the Hinayana, and the full character refers to the twelve divisions of the Mahayana. Regarding people and principles, it can be understood by analogy).

If speaking of time, it is the time for eating (Chen time, illuminated from flat ground).

If speaking of taste, it is like ghee born from curds. This is like the Vaipulya Sutra (Fangdeng jing) emerging from the Sutras (Xiushi quotes the Faith and Understanding Chapter, saying: 『After this, their minds trust each other, and there is no difficulty in entering and exiting.』 (Wengju says: 『Mutual trust is the meaning of mutual belief. It means that in the Tripitaka (Sanzang), they have obtained the value of Nirvana (Nipan), and since this is not false, now speaking this Mahayana for the Bodhisattvas is also not false. This is like the son believing the father. The Buddha knows that these people have severed their delusions and thoughts, and they will surely not slander upon hearing it. Their undefiled roots are sharp, and they will generate faith upon hearing it. This is like the father believing the son. Therefore, seeing the venerable and special body and hearing the Mahayana teachings is called entering. Being rebuked and still seeing the sixteen-foot golden body, and speaking the Hinayana Dharma is called exiting. There is no doubt or difficulty in entering and exiting between the Great and Small Vehicles.) However, where they stay is still in the same place (Although there is no difficulty in entering and exiting, and they can enter the Mahayana, they consider it to be the business of Bodhisattvas, not something their own wisdom can achieve. They are unwilling to turn from the Small to the Great, and they remain in the state of Arhat, not saying that they will become Buddhas in the future). What meaning does this convey? It explains that after the Tripitaka, the Vaipulya is spoken next. Having already attained the fruit of the Path, their minds trust each other. Hearing the Great Vehicle is called entering, dwelling in the Small Vehicle is called exiting, and harsh words of rebuke are called without difficulty. Furthermore, advancing into the house, seeing the great meritorious power of the ministers and powerful clans, is therefore called entering. Exiting is dwelling in the thatched hut, the realm of the Two Vehicles, therefore it is called exiting. Mutual trust means that after attaining Arhatship, they do not become angry upon hearing scolding, but feel ashamed in their hearts, and do not dare to transform people with the Dharma of the Sravaka or Pratyekabuddha (Xiushi quotes the Vimalakirti Sutra (Jingming jing), saying: Ananda said, 『At that time, I truly felt ashamed.』 The Lotus Sutra (Fahua jing) says: 『Alas, I deeply blame myself, why do I deceive myself?』 This is being ashamed of the Small Vehicle. Not knowing how to obtain the Buddha's unsurpassed wisdom is admiring the Great Vehicle).

Vaipulya (Fangdeng bu)

教立名。舊說方等立名。但分事理未足以盡其義。今依經疏記文。以為之委釋。光明經云。有一比丘讀誦大乘方等經典。光明玄雲。方等之教通於三乘。新本經云。欲生人天。欲得四果支佛。欲得佛。皆應懺悔滅除罪障安處方等。續遺記云。方等之名有二義。若大經從酪出生酥。譬修多羅出方等典。此約第三時名方等。即被三乘四教機。若普賢觀稱方等者。乃直明圓理。今所引方等。恐謂同普賢觀從理立稱。故引三乘懺悔之文。以定此名。的從部教方等不專事理。諸文論方等有三說。一者從事。大經從修多羅出方等。無量義經。次說方等。釋簽生酥調斥方等。光明經讀誦大乘方等。光明玄。方等之教通於三乘。此皆指第三時教。二者從理。普賢觀經。此方等經是諸佛眼。三事理並通。止觀云。般若有四種方法。謂四門入清涼池。即方也。所契之理平等大慧。即等也。今第三時準四明立義。的從部教以定此名故。不專於事理也。

十六年(乙未)佛在毗耶離城菴羅樹園說維摩詰經(毗耶離。此云廣博嚴凈。庵羅。舊譯為柰。其形似梨。華多子少。維摩詰此云凈名。三惑垢盡。有大名稱。此即方等部主)。

十七年(丙申)佛說思益梵天所問經(經云。東方有佛。號日月光。有菩薩梵天。名曰思益。來此問佛

【現代漢語翻譯】 現代漢語譯本 教立名。舊說方等（Fangdeng，指大乘經典）立名，但分事理未足以盡其義。今依經疏記文，以為之委釋。《光明經》云：『有一比丘讀誦大乘方等經典。』《光明玄》云：『方等之教通於三乘。』新本經云：『欲生人天，欲得四果支佛，欲得佛，皆應懺悔滅除罪障安處方等。』續遺記云：『方等之名有二義。若大經從酪出生酥，譬修多羅（Sutra，佛經）出方等典，此約第三時名方等，即被三乘四教機。若普賢觀稱方等者，乃直明圓理。』今所引方等，恐謂同普賢觀從理立稱，故引三乘懺悔之文，以定此名，的從部教方等不專事理。諸文論方等有三說。一者從事，《大經》從修多羅出方等，《無量義經》：『次說方等。』釋簽生酥調斥方等，《光明經》讀誦大乘方等，《光明玄》：『方等之教通於三乘。』此皆指第三時教。二者從理，《普賢觀經》：『此方等經是諸佛眼。』三事理並通。《止觀》云：『般若（Prajna，智慧）有四種方法，謂四門入清涼池，即方也。所契之理平等大慧，即等也。』今第三時準四明立義，的從部教以定此名故，不專於事理也。 十六年(乙未)佛在毗耶離城（Vaisali，意為廣博嚴凈）菴羅樹園（Amra Garden）說《維摩詰經》（Vimalakirti Sutra）（庵羅（Amra），舊譯為柰，其形似梨，華多子少。維摩詰（Vimalakirti），此云凈名，三惑垢盡，有大名稱，此即方等部主）。 十七年(丙申)佛說《思益梵天所問經》（Viseṣacintitabrahmaparipṛcchā Sutra）（經云：『東方有佛，號日月光，有菩薩梵天，名曰思益，來此問佛』）。

【English Translation】 English version Establishing the Name of the Teaching. The old explanation for establishing the name 'Vaipulya' (Fangdeng, referring to Mahayana scriptures) only distinguishes between phenomena and principle, which is not sufficient to fully express its meaning. Now, based on the texts of commentaries and records, a detailed explanation is provided. The Golden Light Sutra says: 'There was a Bhikshu who recited the Mahayana Vaipulya Sutras.' The Profound Meaning of the Golden Light Sutra says: 'The Vaipulya teaching is common to the Three Vehicles.' The new version of the sutra says: 'Those who wish to be born in the realms of humans and gods, those who wish to attain the four fruits of Arhatship or Pratyekabuddhahood, and those who wish to attain Buddhahood should all repent, eliminate their karmic obstacles, and abide in Vaipulya.' The Supplementary Records say: 'The name Vaipulya has two meanings. If the Great Sutra is like ghee born from milk, then the Vaipulya scriptures are born from the Sutras. This refers to the third period, which is called Vaipulya, and it benefits the faculties of the Three Vehicles and the Four Teachings. If the Universal Worthy Contemplation Sutra refers to Vaipulya, it directly clarifies the perfect principle.' The Vaipulya mentioned here is likely considered to be named based on principle, similar to the Universal Worthy Contemplation Sutra. Therefore, the passage about repentance in the Three Vehicles is cited to define this name, which specifically comes from the Vaipulya of the division of teachings and does not focus solely on phenomena and principle. Various texts discuss Vaipulya in three ways. First, from the perspective of phenomena, the Great Sutra comes from the Sutras, which gives rise to Vaipulya. The Infinite Meaning Sutra says: 'Next, the Vaipulya is explained.' The commentary on the Nirvana Sutra criticizes Vaipulya. The Golden Light Sutra mentions reciting the Mahayana Vaipulya. The Profound Meaning of the Golden Light Sutra says: 'The Vaipulya teaching is common to the Three Vehicles.' All of these refer to the teaching of the third period. Second, from the perspective of principle, the Universal Worthy Contemplation Sutra says: 'This Vaipulya Sutra is the eye of all Buddhas.' Third, phenomena and principle are both included. The Stopping and Contemplation says: 'Prajna (wisdom) has four methods, which are the four gates to enter the cool pond, which is 'Vaipulya' (Fang). The principle that is realized is equal and great wisdom, which is 'equality' (Deng).' Now, in the third period, following the meaning established by Siming, the name is specifically based on the Vaipulya of the division of teachings, so it does not focus solely on phenomena and principle. In the sixteenth year (Yiwei), the Buddha, in the Amra Garden (Amra Garden) of the city of Vaisali (Vaisali, meaning 'broad, vast, and adorned'), spoke the Vimalakirti Sutra (Vimalakirti Sutra) (Amra (Amra), formerly translated as 'Nai,' is shaped like a pear, with many flowers and few seeds. Vimalakirti (Vimalakirti), which means 'pure name,' has exhausted the three delusions and has a great reputation; he is the master of the Vaipulya division). In the seventeenth year (Bingshen), the Buddha spoke the Viseṣacintitabrahmaparipṛcchā Sutra (Viseṣacintitabrahmaparipṛcchā Sutra) (The sutra says: 'In the east, there is a Buddha named Sun-Moon Light. There is a Bodhisattva Brahma named Viseṣacintita, who comes here to ask the Buddha.')

○)。

十八年(丁酉)佛在南海濱楞伽山頂說楞伽阿跋多羅寶經。大慧菩薩問世尊言。外道尚遮不許食肉。何況如來大悲含育。而許自他令食肉耶。佛答菩薩。有無量因緣不應食肉。謂一切眾生從本以來。展轉因緣常為六親。以親故不應食肉。不凈氣分所生長故不應食肉。眾生聞氣悉生怖畏如旃陀羅不應食肉。令諸咒術不成故不應食肉(按華嚴鈔云。楞伽山。夜叉羅婆所居。此云不可往。唯神通者能到。阿跋多羅。此雲遊入。謂佛大眾渡海彼岸。受夜叉王請。升空而往○簽云。若大乘中。梵網已制之始。作此說。當知楞伽在四含之後。為漸制之始。佛答菩薩不應食肉。故知仍存小教中開)。又說金光明經楞嚴三昧經(楞嚴。此云健相。分別知諸三昧種多少淺深。如大將知諸兵力多少。見旌累。次第)勝鬘夫人經(具稱勝鬘師子吼一乘方便大方廣經。簽云。勝鬘是末利夫人女。末利及王。既信佛已以書與女。女對使者而說偈言。仰惟佛世尊。普為眾生出。亦應愍我等。速來至此處。即發此念時。佛于空中現。又說偈云。如來妙色身。世間無與等。無比不思議。是故今信禮云云○末利是柰樹生女。波斯匿王妃)。

十九年(戊戌)佛成道始。十六年知諸菩薩任持法藏。于欲色天二界中間出大寶階。廣集十方

諸佛菩薩大眾。俱登寶階上升虛空。為說大方等大集經。諸菩薩欲來入會。各隨其德先現其相。空藏現空海藏現水。並不見有。大眾唯見空水(余菩薩現相者皆類此)時諸天龍作如是言。我等從今以往護持正法。若諸國王鞭打出家持戒毀戒者。我等不復護持其國。聲聞弟子悉向他國。使其國土空無福田。令其國土疾疫饑饉刀兵俱起風雨亢旱傷害苗稼。爾時世尊。付囑毗首羯磨天子。迦毗羅夜叉大將。雙瞳目十七天女。各及五千眷屬。汝等護持震旦國土。于彼所有鬥爭言訟。兩陣交戰。饑饉疫病。風雨寒熱悉令休息。令我法眼得久住世。佛告彌勒諸菩薩。我今憐愍諸眾生故。以此報果分作三分。一分自受。一分與我滅后禪解脫三昧堅固相應聲聞令無所乏。一分與彼破戒誦經聲聞正法像法剃頭著袈裟者。令無所乏。勿令惡王共相惱害。復以彼諸施主寄付汝手(大集經○案佛藏經。當一心行道。勿念衣食。如來白毫相中。一分供諸末代一切出家弟子。俱不能盡)佛言。若有出家設不持戒。彼人已為涅槃印之所印。若有打罵若奪衣缽資生具者。是人則壞諸佛報身。挑一切人天眼目。國王群臣諸斷事者。如見出家作大罪業大殺大盜大污梵行大妄語及余不善。但擯出國。不聽在寺同僧事業。不得鞭打罵辱加其身罪。若故違法謫罰者

【現代漢語翻譯】 現代漢語譯本 諸佛菩薩以及其他大眾，一同登上寶階，升入虛空，宣講《大方等大集經》。諸位菩薩想要前來參加法會，各自根據自己的功德，先顯現出相應的瑞相。空藏菩薩顯現空海，海藏菩薩顯現水。但人們什麼也看不見，大眾只能看見空和水（其餘菩薩顯現瑞相的情況都與此類似）。 這時，諸天龍說道：『我們從今以後，要護持正法。如果哪個國王鞭打出家持戒或破戒的人，我們就不再護持他的國家。讓聲聞弟子都前往其他國家，使他的國土空無福田。讓他的國土發生疾疫、饑荒、刀兵等災禍，颳風下雨、乾旱，損害莊稼。』 這時，世尊囑咐毗首羯磨天子（Vishvakarma，工巧天），迦毗羅夜叉大將（Kapila Yaksha，夜叉神），雙瞳目十七天女（Shuangtongmu，天女名），以及他們各自的五千眷屬：『你們要護持震旦（Zhendan，中國的古稱）國土，使那裡所有的鬥爭、訴訟、兩軍交戰、饑荒、疫病、風雨寒熱都平息下來，使我的法眼能夠長久住世。』 佛告訴彌勒菩薩（Maitreya，未來佛）等諸位菩薩：『我現在憐憫一切眾生，所以將所得的報果分為三份。一份自己享用，一份給予我滅度后與禪定解脫三昧堅固相應的聲聞，使他們沒有缺乏。一份給予那些破戒誦經、正法像法時期剃頭穿著袈裟的聲聞，使他們沒有缺乏，不要讓惡王互相惱害。』又將那些施主寄託在你們手中（《大集經》記載，《佛藏經》說，應當一心修行，不要顧念衣食。如來白毫相中的功德，即使分給末代所有出家弟子，也用不完）。 佛說：『如果有人出家，即使不持戒，這個人也已經被涅槃印所印證。如果有人打罵、搶奪他們的衣缽和生活用品，這個人就是在破壞諸佛的報身，挑一切人天的眼目。國王、群臣以及負責判決案件的人，如果看見出家人犯下大罪業，如大殺、大盜、大污梵行、大妄語以及其他不善行為，只能將他們驅逐出國，不允許他們留在寺院參與僧團事務，不得鞭打、辱罵，加罪於他們。如果故意違反這條規定進行懲罰，』

【English Translation】 English version The Buddhas, Bodhisattvas, and the great assembly ascended the jeweled staircase together into the void, to expound the Dafangdeng Daji Jing (Mahavaipulya Mahasanghika Sutra, Great Vaipulya Assembly Sutra). When the Bodhisattvas wished to enter the assembly, each manifested their respective signs according to their merits. Kongzang (Akasagarbha, Space Treasury Bodhisattva) manifested the empty sea, and Haizang (Ocean Treasury Bodhisattva) manifested water. Yet nothing could be seen; the assembly only saw emptiness and water (the manifestations of other Bodhisattvas were similar). At that time, the Devas (gods) and Nagas (dragons) spoke thus: 'From this day forward, we will protect the Dharma (teachings). If any king whips monks who uphold or break the precepts, we will no longer protect his kingdom. Let the Shravakas (hearers) all go to other countries, leaving his land without fields of merit. Let his land be afflicted with epidemics, famine, warfare, wind, rain, drought, and damage to crops.' At that time, the World Honored One (Buddha) entrusted Vishvakarma Deva (Vishvakarma, the celestial architect), Kapila Yaksha General (Kapila Yaksha, a Yaksha general), and the seventeen Shuangtongmu Deva Maidens (Shuangtongmu, maidens with double pupils), each with their five thousand attendants: 'You must protect the land of Zhendan (China), and cause all strife, lawsuits, battles, famine, epidemics, wind, rain, cold, and heat to cease, so that my Dharma Eye (teachings) may long abide in the world.' The Buddha told Maitreya Bodhisattva (Maitreya, the future Buddha) and the other Bodhisattvas: 'Now, out of compassion for all beings, I will divide the fruits of my reward into three parts. One part I will enjoy myself, one part I will give to the Shravakas who, after my Parinirvana (death), are firmly in accordance with Dhyana (meditation), liberation, and Samadhi (concentration), so that they will lack nothing. One part I will give to those Shravakas who break the precepts but recite the scriptures, and who shave their heads and wear the Kasaya (robes) during the Saddharma (True Dharma) and Sad-dharma-pratirupaka (semblance dharma) periods, so that they will lack nothing, and so that evil kings will not harass them.' He also entrusted the donors to their care (The Daji Jing records, and the Fozang Jing says, that one should cultivate the Dao (path) wholeheartedly and not be concerned with clothing and food. The merit from the Buddha's Urna (white hair between eyebrows) cannot be exhausted even if distributed to all monks in the degenerate age). The Buddha said: 'If someone becomes a monk, even if he does not uphold the precepts, that person has already been sealed by the Nirvana (liberation) seal. If someone beats, scolds, or robs them of their robes, bowls, or necessities, that person is destroying the Sambhogakaya (reward body) of all the Buddhas and blinding the eyes of all humans and Devas. Kings, ministers, and those who judge cases, if they see monks committing great sins, such as great killing, great theft, great defilement of pure conduct, great lying, or other unwholesome actions, they may only expel them from the country and not allow them to remain in the monastery to participate in the affairs of the Sangha (community), and they must not whip, scold, or inflict bodily punishment upon them. If they deliberately violate this rule and punish them,'

。是人遠離人天必歸地獄。何況鞭打出傢俱足持戒者(大集經)。

舍利弗等白佛言。我等雖獲稱為佛子。皆是如來之咎。非我等過。何者若使如來誓無三乘。我等豈不成於正覺。何為如來。而不見聽在於聖例。時身子等。脫衣悲泣。大千震動(瓔珞經)。

述曰。瓔珞言。舍利弗被訶之後。心漸向大。然猶有怨佛之言。以為若無三乘則我等已成正覺。皆如來咎非我等過。逮至法華法說周。則云我等同入法性。云何如來以小乘法而見濟度。是我等咎非世尊也。是知瓔珞不解方便則咎佛。法華已入法性則咎己。

佛在祇桓精舍。時波斯匿王。為其父王諱日。營齋請佛宮掖。城中復有長者居士同時飯僧。佇佛來應。佛敕文殊。分領菩薩及阿羅漢。應諸齋主。惟有阿難。遠遊未還。不遑僧次。途中獨歸。其日無供。即持應器。入城循乞。遭摩登伽女。以先梵天咒。攝入淫室。如來知彼淫術所加。齋畢旋歸。頂放百寶光明。千葉寶蓮。有化佛趺坐。宣說神咒。敕文殊師利。將咒往護。提獎阿難及摩登伽。來歸佛所。阿難見佛。頂禮悲泣。恨無始來一向多聞未全道力。般勤啟請十方如來得菩提最初方便。佛為阿難說法。名大佛頂首楞嚴經(林間錄云。智者聞天竺有首楞嚴經。每祈願早至此土)。

述曰

【現代漢語翻譯】 現代漢語譯本：這種人遠離人天善道，必定墮入地獄。更何況是鞭打已經出家且具足持戒的僧人呢（出自《大集經》）。

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人對佛說：『我們雖然被稱為佛子，但這都是如來的過錯，不是我們的過錯。如果如來當初發誓沒有三乘（聲聞乘、緣覺乘、菩薩乘），我們豈不是早就成就正覺了嗎？為什麼如來不聽從聖例呢？』當時，舍利弗等人脫下袈裟，悲傷哭泣，整個大千世界都震動了（出自《瓔珞經》）。

述曰：《瓔珞經》說，舍利弗被呵斥之後，心漸漸傾向大乘。然而仍然有埋怨佛的話，認為如果沒有三乘，那麼他們早就成佛了，這都是如來的過錯，不是他們的過錯。等到《法華經》講法圓滿時，就說我們都已進入法性，為什麼如來用小乘法來救度我們呢？這是我們的過錯，不是世尊的過錯。由此可知，《瓔珞經》不理解佛的方便法門，所以責怪佛；《法華經》已經進入法性，所以責怪自己。

佛陀在祇桓精舍（Jetavana-vihāra，又稱祇園精舍，是佛陀在世時重要的弘法場所）時，波斯匿王（Prasenajit，古印度拘薩羅國國王，是佛陀的信徒和護法）爲了他父親的忌日，在宮中設齋供養佛陀。城中也有長者和居士同時設齋供養僧眾，等待佛陀前來應供。佛陀派遣文殊（Mañjuśrī，象徵智慧的菩薩）帶領菩薩和阿羅漢（Arhat，已證得涅槃的修行者）去應各個齋主的邀請。只有阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）遠遊未歸，錯過了僧眾的次序，獨自一人返回。那天他沒有得到供養，就拿著缽入城乞食。遇到了摩登伽女（Mātaṅgī，印度種姓制度下的賤民階層女子），摩登伽女用先前的梵天咒語，將阿難攝入淫室。如來知道阿難被淫術所困，齋飯完畢后立即返回，從頭頂放出百寶光明，千葉寶蓮中有一尊化佛結跏趺坐，宣說神咒。敕令文殊師利（Mañjuśrī，文殊的另一種稱呼）帶著神咒前去護持，提攜阿難和摩登伽女，回到佛陀的住所。阿難見到佛陀，頂禮悲泣，懊悔自己無始以來只是一味多聞，沒有完全修成道力，於是懇切地請問十方如來證得菩提的最初方便。佛陀為阿難說法，這部經名為《大佛頂首楞嚴經》（Śūraṅgama Sūtra）（《林間錄》記載，智者大師聽說天竺有《首楞嚴經》，每天祈願此經早日傳到中國）。

述曰：

【English Translation】 English version: Such a person, far from the realms of humans and gods, will inevitably fall into hell. How much more so if they whip a fully ordained and disciplined monk (from the Mahāsaṃghika Vinaya).

Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) and others said to the Buddha: 'Although we are called sons of the Buddha, this is all the fault of the Tathāgata (another name for the Buddha), not our fault. If the Tathāgata had vowed that there would be no Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), would we not have already attained perfect enlightenment? Why does the Tathāgata not listen to the holy example?' At that time, Śāriputra and others took off their robes and wept with sorrow, and the entire great thousand world trembled (from the Brahma Net Sutra).

Commentary: The Brahma Net Sutra says that after Śāriputra was rebuked, his mind gradually turned towards the Mahāyāna. However, he still had words of complaint against the Buddha, thinking that if there were no Three Vehicles, then they would have already become Buddhas, and this was all the fault of the Tathāgata, not their fault. When the Lotus Sutra was preached completely, it was said that we have all entered the Dharma-nature, so why does the Tathāgata use the Small Vehicle to save us? This is our fault, not the World-Honored One's fault. From this, it can be seen that the Brahma Net Sutra does not understand the Buddha's expedient means, so it blames the Buddha; the Lotus Sutra has already entered the Dharma-nature, so it blames itself.

The Buddha was at the Jetavana-vihāra (a monastery donated to the Buddha by Anathapindika). At that time, King Prasenajit (the king of Kosala, a patron of the Buddha) was holding a vegetarian feast in the palace for the anniversary of his father's death. There were also elders and laypeople in the city who were simultaneously holding feasts to offer food to the Sangha (the monastic community), waiting for the Buddha to come and accept their offerings. The Buddha ordered Mañjuśrī (a Bodhisattva associated with wisdom) to lead the Bodhisattvas and Arhats (those who have attained Nirvana) to respond to the invitations of the various feast hosts. Only Ānanda (one of the Buddha's ten principal disciples, known for his excellent memory) was traveling far away and had not yet returned, missing his turn in the Sangha. He returned alone on that day without any offering. He took his bowl and went into the city to beg for food. He encountered the Mātaṅgī (a woman from a low caste in India), who used an ancient Brahmanical mantra to capture Ānanda into her lustful chamber. The Tathāgata knew that Ānanda was trapped by the power of the lustful spell, and after the feast, he immediately returned, emitting a hundred-jeweled light from the top of his head. A thousand-petaled treasure lotus had a transformation Buddha sitting in the lotus position, proclaiming a divine mantra. He ordered Mañjuśrī to take the mantra to protect and rescue Ānanda and the Mātaṅgī, and bring them back to the Buddha's residence. Ānanda saw the Buddha, prostrated himself, and wept with sorrow, regretting that he had only focused on learning and hearing since beginningless time, and had not fully cultivated the power of the Path. Therefore, he earnestly requested the initial expedient means by which the Tathāgatas of the ten directions attain Bodhi (enlightenment). The Buddha taught the Dharma to Ānanda, and this Sutra is called the Great Buddha Crown Śūraṅgama Sūtra (According to the Linjian Lu, Zhiyi (a prominent figure in the Tiantai school of Buddhism) heard that there was a Śūraṅgama Sūtra in India and prayed every day that it would come to this land soon).

Commentary:

。一化終窮在乎開顯。開顯之妙功歸法華。自余諸經有圓說者。皆方等四教並談之義。而孤山乃欲以楞嚴同法華醍醐之味。是不思方等收經而有失法華淳一無雜之旨也。

述曰。佛說方等經典。至此凡八年。今但到當道諸經。以見四教並談之義。

第四般若時者。大人蒙其光用。嬰兒喪其精明。故文云。但為菩薩演其實事。而不為我說斯真要。雖三人俱學。二人取證。具如大品(女一簽云。菩薩蒙般若光諸法之用。二乘如七日嬰兒。若視日輪。令眼失光。以無明全在義之如喪。○女曰嬰。男曰兒)次說摩訶般若華嚴海空歷劫修行者。此是方等之後而明大品。大品或說無常無我。或說于空。或說不生不滅。皆歷色心。至一切種智。句句迴轉明修行法。又百千比丘萬億人天。得須陀洹及阿羅漢。住辟支佛者。驗是共般若也。而言華嚴海空者(簽云。而言下。明不共般若。○共則共通二乘而說。不共則別圓。不共二乘)依法性論鈍根菩薩三處入法界。初般若。次法華。后涅槃。因聞般若入法界。即是華嚴海空(妙玄十)次說般若。轉教付財融通淘汰(集解正作濤汰)此般若中不說藏教。帶通別二正說圓教(四教儀○集解云。轉教者。須菩提解空。舍利弗智慧。佛以般若空慧之法加被二人。轉為諸菩薩說諸法空莫

【現代漢語翻譯】 一化最終的歸宿在於開顯佛性。而開顯佛性的最妙功用歸屬於《法華經》。其餘的經典中，即使有談到圓融之說的，也都是方等四教並談的含義。而孤山卻想用《楞嚴經》來比同《法華經》醍醐般的滋味，這是沒有考慮到方等經典收攝各種教義，而失去了《法華經》純一無雜的宗旨。

（作者）敘述說：佛陀宣講方等經典，到這裡總共有八年了。現在只引用當道的經典，來表明四教並談的含義。

第四個時期是般若時。對於大根器的人來說，能夠蒙受般若的光明作用；對於小根器的人來說，反而會喪失其精明。所以經文中說：『只為菩薩演說真實之事，而不為我說這真實要義。』雖然三乘人都一起學習，但只有二乘人能夠證果。具體情況就像《大品般若經》（Dapin banruo jing）所說的那樣（籤文說：菩薩蒙受般若的光明，能夠運用諸法；二乘人就像七日大的嬰兒，如果直視太陽，反而會使眼睛失去光明，因為無明完全存在，就像喪失了一樣。女的稱為『嬰』，男的稱為『兒』）。接下來講《摩訶般若經》（Mohe banruo jing）、《華嚴經》（Huayan jing）中海空歷劫修行的內容，這是在方等之後而闡明《大品般若經》。《大品般若經》或者說無常無我，或者說空，或者說不生不滅，都是歷經色心，直至一切種智，句句迴轉地闡明修行的方法。又有百千比丘、萬億人天，得到須陀洹（S陀洹，Srotapanna，入流果）以及阿羅漢（阿羅漢，Arhat，無生果），安住于辟支佛（辟支佛，Pratyekabuddha，緣覺）果位，驗證了這是共般若。而說《華嚴經》海空（籤文說：『而言下，表明不共般若。』共般若則是共通於二乘而說，不共般若則是別教和圓教，不共通於二乘），依據《依法性論》（Yifaxing lun），鈍根菩薩在三個地方進入法界，首先是般若，其次是法華，最後是涅槃。因為聽聞般若而進入法界，這就是《華嚴經》海空（《妙玄》（Miaoxuan）第十）。接下來講般若，轉教付財，融通淘汰（集解中正確地寫作『濤汰』），這般若中不說藏教，帶著通教和別教，主要說圓教（《四教儀》（Sijiaoyi）集解說：轉教，是須菩提（須菩提，Subhuti，解空第一）理解空性，舍利弗（舍利弗，Sariputra，智慧第一）理解智慧，佛陀用般若空慧之法加持這二人，轉而為諸菩薩宣說諸法空性，不要……

【English Translation】 The ultimate destination of One Transformation lies in revealing the Buddha-nature. The most wonderful function of revealing Buddha-nature belongs to the 'Lotus Sutra' (Fahua jing). The remaining sutras, even if they speak of perfect and harmonious teachings, all have the meaning of discussing the four teachings of Fangdeng (Vaipulya). However, Gu Shan wants to compare the 'Shurangama Sutra' (Lengyan jing) to the ambrosial taste of the 'Lotus Sutra', which does not consider that the Fangdeng sutras incorporate various teachings and lose the pure and unmixed purpose of the 'Lotus Sutra'.

The author narrates: The Buddha has been preaching the Fangdeng sutras for a total of eight years up to this point. Now, only the sutras of the current path are cited to show the meaning of discussing the four teachings together.

The fourth period is the Prajna (wisdom) period. For those with great capacity, they can receive the light and function of Prajna; for those with small capacity, they will lose their intelligence. Therefore, the sutra says: 'Only for the Bodhisattvas to explain the real things, but not for me to say this real essence.' Although the three vehicles all learn together, only the two vehicles can attain fruition. The specific situation is like what is said in the 'Mahaprajnaparamita Sutra' (Dapin banruo jing) (The note says: Bodhisattvas receive the light of Prajna and can use all dharmas; the two vehicles are like seven-day-old babies, if they look directly at the sun, they will lose their eyesight, because ignorance is completely present, just like losing it. Females are called 'Ying', males are called 'Er'). Next, it talks about the content of the 'Mahaprajnaparamita Sutra', 'Avatamsaka Sutra' (Huayan jing), in which the sea and sky are experienced through kalpas of practice, which is after Fangdeng and clarifies the 'Mahaprajnaparamita Sutra'. The 'Mahaprajnaparamita Sutra' either speaks of impermanence and non-self, or speaks of emptiness, or speaks of non-birth and non-death, all of which go through form and mind, up to all-knowing wisdom, and each sentence revolves to clarify the method of practice. There are also hundreds of thousands of Bhikkhus and hundreds of millions of humans and devas who attain Srotapanna (S陀洹, Srotapanna, stream-enterer) and Arhat (阿羅漢, Arhat, no-birth), and abide in the Pratyekabuddha (辟支佛, Pratyekabuddha, solitary Buddha) position, which verifies that this is common Prajna. And saying that the 'Avatamsaka Sutra' is sea and sky (The note says: 'And saying below, it shows uncommon Prajna.' Common Prajna is common to the two vehicles, and uncommon Prajna is the separate and perfect teachings, not common to the two vehicles), according to the 'Treatise on the Nature of Reality' (Yifaxing lun), dull-rooted Bodhisattvas enter the Dharma realm in three places, first Prajna, second the Lotus, and finally Nirvana. Because of hearing Prajna and entering the Dharma realm, this is the sea and sky of the 'Avatamsaka Sutra' ('Miaoxuan' tenth). Next, it talks about Prajna, transferring the teaching and entrusting wealth, integrating and eliminating (The collected explanations correctly write 'Tao Tai'), this Prajna does not speak of the Tripitaka teaching, but carries the shared and separate teachings, mainly speaking of the perfect teaching ('Four Teachings' (Sijiaoyi) The collected explanations say: Transferring the teaching is that Subhuti (須菩提, Subhuti, foremost in understanding emptiness) understands emptiness, Sariputra (舍利弗, Sariputra, foremost in wisdom) understands wisdom, the Buddha blesses these two with the Dharma of Prajna emptiness, and in turn speaks to the Bodhisattvas about the emptiness of all dharmas, do not...

不清凈。以此之後。轉度於它。經云。我等雖為諸濤汰時說菩薩法。而無希取。故云轉教。付財者。世間長者七寶為財。出世法王般若為財。若約佛意。以此般若加被二人。即是付財。其如二乘。但謂加說。故大品云。豈聲聞人敢有所說。有所說者皆佛力耳。若約化意。但是領知家業。密成別益。至法華時。方得名為付財。故經云。吾今所有皆是子有。融通若般若會一切法悉摩訶衍。乃是三教融通之法。非謂圓融之融。如簽云。若以圓斥三。及以圓斥藏。即圓融為圓。或以三教斥藏。即融通為融。淘汰者。大論云。澄洗也。以空慧水濤淅㶕擇。說文。淅㶕音析簡。洗米也○簽云。方等彈訶共義稍殊。今此般若正當共部。輔行雲。旁用通教正用別圓。加於二乘密成別益。又簽云。前于方等義已成通。故至般若唯須此二。明不共者。說部意也。意雖不共。然猶有方等新受小者。至此須通。亦有衍門旁得小者。是故兼用○今約偏圓對論。故云帶二說圓。若仁王般若。說四無常偈。勸普明王。舍國位者。義似三藏。彼明助道。非部正意)。

若約時則禺中(簽一○禺亦作隅。巳時。日景將中。而尚在邊隅。故曰禺中。又陰陽家。謂寅申巳亥為四隅)若約味則從生酥出熟酥。此從方等出般若(玄簽一)信解品云。時長者有

【現代漢語翻譯】 不清凈。在此之後，再轉而教導他人。經中說：『我們雖然在諸如波濤般的考驗中宣說菩薩法，但沒有希求之心。』所以說是『轉教』。至於『付財』，世間的長者以七寶為財富，出世間的法王以般若為財富。如果按照佛的本意，用這般若加持二人，就是『付財』。至於二乘，只是說加以解說。所以《大品般若經》說：『聲聞人怎麼敢有所說呢？有所說都是佛的力量啊。』如果按照教化的意義，只是領知家業，暗中成就其他的利益，到《法華經》時，才能稱為『付財』。所以經中說：『我現在所有的一切都是兒子的。』融通，如果般若會通一切法，都是摩訶衍（Mahayana，大乘），乃是三教融通之法，不是圓融的『融』。如《法華經玄義簽》所說：『如果用圓教來否定三教，以及用圓教來否定藏教，就是圓融的『圓』；或者用三教來否定藏教，就是融通的『融』。』淘汰，大論中說，是『澄洗』的意思。用空慧之水，像波濤一樣淅瀝淘洗。《說文解字》說，淅㶕（xī jiǎn），音同『析簡』，是洗米的意思。《法華經玄義簽》說：『方等部的彈訶（tanhe，呵責）和共義稍有不同，現在這部《般若經》正屬於共部。』《法華經輔行記》說：『旁用通教，正用別教和圓教，加於二乘，暗中成就其他的利益。』又《法華經玄義簽》說：『之前在方等部義理已經成為通教，所以到了般若部只需要這兩個（別教和圓教）。』說明不共者，是說部（指三藏教）的意旨。意旨雖然不共，但仍然有方等部新接受小乘的人，到這裡需要通達。也有大乘門旁得小乘的人，所以兼用。《法華經玄義》現在按照偏圓來對論，所以說是帶著二乘來說圓教。如果《仁王般若經》說四無常偈，勸普明王捨棄國王之位，義理類似三藏教。那裡說明助道，不是部的正意）。 如果按照時間來說，是禺中（yuzhong）（《法華經玄義簽》一○，禺也寫作隅。巳時，日景將近中午，但還在邊隅，所以叫做禺中。又陰陽家認為寅申巳亥為四隅）。如果按照味道來說，是從生酥中提煉出熟酥。這從方等部中產生出般若部（《法華經玄義》一）。《信解品》中說，當時長者有

【English Translation】 Impure. After this, turning to teach others. The sutra says, 'Although we speak the Bodhisattva Dharma amidst the waves of trials, we have no desire for anything.' Therefore, it is called 'turning to teach.' As for 'bestowing wealth,' worldly elders consider the seven treasures as wealth, while the Dharma King of transcendence considers Prajna (wisdom) as wealth. If according to the Buddha's intention, blessing these two people with this Prajna is 'bestowing wealth.' As for the two vehicles (referring to Sravakas and Pratyekabuddhas), it is merely adding explanations. Therefore, the Mahaprajnaparamita Sutra says, 'How dare Sravakas (hearers) say anything? Whatever is said is all the power of the Buddha.' If according to the meaning of transformation, it is merely understanding the family business, secretly achieving other benefits, and only at the time of the Lotus Sutra can it be called 'bestowing wealth.' Therefore, the sutra says, 'Everything I have now belongs to my son.' Harmonization, if Prajna comprehends all Dharmas, it is all Mahayana (the Great Vehicle), which is the Dharma of harmonizing the three teachings, not the 'harmonization' of perfect fusion. As the 'Annotations on the Profound Meaning of the Lotus Sutra' says, 'If one uses the perfect teaching to reject the three teachings, and uses the perfect teaching to reject the Tripitaka teaching, it is the 'perfect' of perfect fusion; or if one uses the three teachings to reject the Tripitaka teaching, it is the 'harmonization' of harmonization.' Winnowing, the Mahayana-samgraha says, means 'clarifying and washing.' Using the water of emptiness and wisdom, like waves, to sift and select. The 'Shuowen Jiezi' (an ancient Chinese dictionary) says, '淅㶕 (xī jiǎn), pronounced like 'xī jiǎn,' means washing rice.' The 'Annotations on the Profound Meaning of the Lotus Sutra' says, 'The rebuke of the Vaipulya (Fangdeng) and the common meaning are slightly different. This Prajna Sutra belongs to the common section.' The 'Commentary on the Auxiliary Conduct' says, 'Using the common teaching alongside, and using the distinct and perfect teachings directly, adding to the two vehicles, secretly achieving other benefits.' Also, the 'Annotations on the Profound Meaning of the Lotus Sutra' says, 'Before, in the Vaipulya section, the meaning had already become the common teaching, so when it comes to the Prajna section, only these two (distinct and perfect teachings) are needed.' Explaining the uncommon, it refers to the intention of the Sutra Pitaka (the collection of discourses). Although the intention is uncommon, there are still those in the Vaipulya section who newly accept the Small Vehicle, and here they need to understand. There are also those who obtain the Small Vehicle alongside the Great Vehicle, so both are used. Now, discussing according to the partial and perfect, it is said to be speaking the perfect teaching with the two vehicles. If the 'Benevolent King Prajna Sutra' speaks the four impermanence verses, advising King Universal Light to abandon the position of king, the meaning is similar to the Tripitaka teaching. There, it explains aiding the path, not the main intention of the section). If according to time, it is Yuzhong (《法華經玄義簽》一○, 禺 is also written as 隅. Si time, the sun's scenery is near noon, but still in the corner, so it is called Yuzhong. Also, Yin-Yang scholars believe that Yin, Shen, Si, and Hai are the four corners). If according to taste, it is extracting cooked ghee from raw ghee. This comes from the Vaipulya section to produce the Prajna section (《法華經玄義》一). The 'Faith and Understanding Chapter' says that at that time, the elder had

疾。自知將死不久(文句。機應為生。機謝為死。化機將畢。應謝非久)語窮子言。我今多有金銀珍寶(理則非多。約種種門。故言多耳。金喻別教理。別在菩薩。即不共般若。別圓二教所詮理也。銀喻通教理。與二乘同證。即共般若。通教所詮理也。般若明理不出此二。珍寶者。明一切法門)倉庫盈溢。其中多少所應取與。汝悉知之(倉是定門。即百八三昧。庫是慧門。即十八空境。通別兩種定慧倉庫。包藏一切禪定智慧。內充外溢。菩薩行般若。應知廣略二門。故云多少。自行為取。化它為與)窮子受敕領知眾物。而無希取一餐之意(善吉雖說般若。自謂我無其分)然其所止故在本處(猶居羅漢)此領何義。此從方等后次說般若。般若觀慧即是家業。歷于名色乃至種智即是眾物。善吉等轉教即是領知。但為菩薩說。不自行證。故無希取(玄十)。

二十四年(癸卯)佛于靈鷲峰。給孤獨園。他化自在天宮。竹林園四處十六會。說大般若波羅蜜經(鷲峰。在摩伽陀國王舍城五里。竹園在城旁。給孤園。在舍衛國。並中印土境)。

○四處十六會圖大品(晉羅什譯) 第一會鷲峰山說四百卷(七十七品單譯) 放光(晉羅叉譯) 光贊 第二會鷲峰山七十八卷(八十五品重譯) 小品(羅什) 第三會鷲

【現代漢語翻譯】 現代漢語譯本： 病重了。自己知道將要死了（文句解釋：機應為生，機謝為死，化機將盡，應謝不久）告訴窮子說：『我現在有很多金銀珍寶（從道理上說並非很多，但從種種法門來說，所以說多。金比喻別教的道理，別教針對菩薩，即不共般若，別教和圓教所詮釋的道理。銀比喻通教的道理，與二乘共同證得，即共般若，通教所詮釋的道理。般若闡明道理不出這兩種。珍寶，指一切法門），倉庫都滿了，其中多少應該取用給予的，你全部都知道（倉是定門，即百八三昧。庫是慧門，即十八空境。通教和別教兩種定慧倉庫，包藏一切禪定智慧，內充外溢。菩薩行般若，應該知道廣略二門，所以說多少。自己修行為取，教化他人為與）。』窮子接受命令領知眾物，卻沒有希望取用一餐之意的想法（善吉雖然說般若，自己卻認為我沒有那份）。然而他所居住的地方仍然在本處（仍然住在羅漢的境界）。這領知是什麼意思呢？這是從方等之後依次說般若。般若觀慧就是家業，經歷名色乃至種智就是眾物。善吉等人轉教就是領知，但只為菩薩說，不自己修行證悟，所以沒有希望取用的想法（玄十）。 二十四年（癸卯），佛在靈鷲峰（鷲峰，在摩伽陀國王舍城五里處），給孤獨園（給孤園，在舍衛國，屬於中印度境內），他化自在天宮，竹林園四處十六會，說《大般若波羅蜜經》（竹園在王舍城旁邊）。 四處十六會圖大品（晉朝羅什翻譯）第一會，在鷲峰山說四百卷（七十七品單譯），《放光》（晉朝羅叉翻譯），《光贊》；第二會，在鷲峰山說七十八卷（八十五品重譯），《小品》（羅什翻譯）；第三會，在鷲

【English Translation】 English version: He was ill. Knowing that he would soon die (the meaning of the phrases: 'opportunity arises, there is life; opportunity ceases, there is death; the opportunity for transformation is about to end, the cessation is not far off'), he said to the poor son: 'Now I have much gold, silver, and precious jewels (in terms of principle, it is not much, but in terms of various Dharma gates, it is said to be much. Gold is a metaphor for the principle of the Distinct Teaching, which is aimed at Bodhisattvas, namely the Uncommon Prajna, the principle explained by the Distinct and Perfect Teachings. Silver is a metaphor for the principle of the Shared Teaching, which is jointly realized with the Two Vehicles, namely the Common Prajna, the principle explained by the Shared Teaching. Prajna clarifies the principle and does not go beyond these two. Precious jewels refer to all Dharma gates), the warehouses are overflowing. You know all about how much should be taken and given (the warehouse is the gate of Samadhi, namely the one hundred and eight Samadhis. The storehouse is the gate of Wisdom, namely the eighteen realms of emptiness. The two types of Samadhi and Wisdom warehouses of the Shared and Distinct Teachings contain all meditation and wisdom, overflowing internally and externally. Bodhisattvas practicing Prajna should know the two gates of broadness and brevity, hence the saying 'how much'. Self-cultivation is taking, teaching others is giving).' The poor son received the order and knew about the various items, but had no intention of hoping to take a single meal (Subhuti, although speaking of Prajna, thought to himself, 'I have no share in it'). Yet the place where he lived was still in his original place (still residing in the realm of Arhats). What does this knowing mean? This is speaking of Prajna sequentially after the Vaipulya teachings. Prajna's contemplation and wisdom are the family business, and experiencing name and form up to the all-knowing wisdom is the various items. Subhuti and others transmitting the teachings is knowing, but they only speak for Bodhisattvas and do not cultivate and realize it themselves, so they have no intention of hoping to take it (Xuan Shi). In the twenty-fourth year (Gui Mao), the Buddha, in four places and sixteen assemblies at Vulture Peak (Vulture Peak is five miles from the city of Rajagriha in the kingdom of Magadha), Jetavana Monastery (Jetavana Monastery is in the kingdom of Shravasti, within the territory of Central India), Paranirmitavasavartin Heaven, and Bamboo Grove Monastery, spoke the Great Prajnaparamita Sutra (Bamboo Grove Monastery is next to the city of Rajagriha). The chart of the sixteen assemblies in four places, Mahaprajnaparamita Sutra (translated by Kumarajiva of the Jin Dynasty). The first assembly, speaking of four hundred volumes (seventy-seven chapters translated separately) at Vulture Peak, Ray of Light Sutra (translated by Dharmaraksa of the Jin Dynasty), Praise of Light Sutra; the second assembly, speaking of seventy-eight volumes (eighty-five chapters retranslated) at Vulture Peak, Smaller Prajnaparamita Sutra (Kumarajiva); the third assembly, at Vu

峰山五十九卷(二十二品單譯) 第四會鷲峰山說十八卷(二十五品重譯) 道行(竺朔) 新道行(支讖) 大明度 第五會鷲峰山說十卷(二十一品單譯) 勝天王 第六會鷲峰山說八卷(十七品重譯) 文殊 第七會給孤獨園說二卷(無品重譯) 第八會給孤獨園說一卷(單譯) 金剛(羅什) 第九會給孤獨園說一卷(重譯) 第十會他化天宮說一卷(單譯) 十一會給孤獨園說五卷(單譯) 十二會給孤獨園說戒五卷(單譯) 十三會給孤獨園說忍一卷(單譯) 十四會給孤獨園說勤二卷(單譯) 十五會鷲峰山說定二卷(單譯) 十六會竹林園說慧八卷(單譯)

大品般若四十卷。案藏經目錄云。摩訶般若三十卷。光贊般若十卷。龍樹用此本。作智度論百卷。智者依此論。作疏二十卷(今在高麗未至)若放光金剛等十經。皆是晉宋間譯。至唐奘法師。始譯出大般若經六百卷。當知前十經。皆重譯之文。智者諸部文所引。正大品中義。是晉羅什譯。在唐譯大般若之前也。

述曰。四教儀所列。般若諸經名。總別重出。難於分別。今但總標大般若經云。若大品。小品。天王。文殊。金剛十經。皆大般若中重譯。別行之文。今故不列。蓋摩訶即是大品。又釋簽云。古判般若有

【現代漢語翻譯】 現代漢語譯本 《峰山五十九卷》（二十二品單譯） 第四會 鷲峰山說十八卷（二十五品重譯）《道行》（竺朔）《新道行》（支讖）《大明度》 第五會 鷲峰山說十卷（二十一品單譯）《勝天王》 第六會 鷲峰山說八卷（十七品重譯）《文殊》 第七會 給孤獨園說二卷（無品重譯） 第八會 給孤獨園說一卷（單譯）《金剛》（羅什） 第九會 給孤獨園說一卷（重譯） 第十會 他化天宮說一卷（單譯） 十一會 給孤獨園說五卷（單譯） 十二會 給孤獨園說戒五卷（單譯） 十三會 給孤獨園說忍一卷（單譯） 十四會 給孤獨園說勤二卷（單譯） 十五會 鷲峰山說定二卷（單譯） 十六會 竹林園說慧八卷（單譯）

《大品般若》四十卷。案藏經目錄云：『《摩訶般若》三十卷，《光贊般若》十卷。』龍樹（Nagarjuna）用此本，作《智度論》百卷。智者（Zhiyi）依此論，作疏二十卷（今在高麗未至）。若《放光》、《金剛》等十經，皆是晉宋間譯。至唐奘法師（Xuanzang），始譯出《大般若經》六百卷。當知前十經，皆重譯之文。智者諸部文所引，正《大品》中義，是晉羅什（Kumarajiva）譯，在唐譯《大般若》之前也。

述曰：《四教儀》所列般若諸經名，總別重出，難於分別。今但總標《大般若經》云：『若《大品》、《小品》、《天王》、《文殊》、《金剛》十經，皆《大般若》中重譯別行之文。』今故不列。蓋《摩訶》即是《大品》。又釋簽云：『古判般若有』

【English Translation】 English version The Fifty-Nine Fascicles of Fengshan (Twenty-Two Chapters, Single Translation) The Eighteenth Fascicle Spoken at Vulture Peak in the Fourth Assembly (Twenty-Five Chapters, Re-translation) Daoxing (Zhu Shuo), Xin Daoxing (Zhi Qian), Da Mingdu The Tenth Fascicle Spoken at Vulture Peak in the Fifth Assembly (Twenty-One Chapters, Single Translation) Sheng Tianwang The Eighth Fascicle Spoken at Vulture Peak in the Sixth Assembly (Seventeen Chapters, Re-translation) Manjushri The Second Fascicle Spoken at Jetavana Garden in the Seventh Assembly (No Chapters, Re-translation) The First Fascicle Spoken at Jetavana Garden in the Eighth Assembly (Single Translation) Vajra (Kumarajiva) The First Fascicle Spoken at Jetavana Garden in the Ninth Assembly (Re-translation) The First Fascicle Spoken at Paranirmitavasavartin Heaven in the Tenth Assembly (Single Translation) The Fifth Fascicle Spoken at Jetavana Garden in the Eleventh Assembly (Single Translation) The Fifth Fascicle Spoken at Jetavana Garden on Precepts in the Twelfth Assembly (Single Translation) The First Fascicle Spoken at Jetavana Garden on Patience in the Thirteenth Assembly (Single Translation) The Second Fascicle Spoken at Jetavana Garden on Diligence in the Fourteenth Assembly (Single Translation) The Second Fascicle Spoken at Vulture Peak on Samadhi in the Fifteenth Assembly (Single Translation) The Eighth Fascicle Spoken at Bamboo Grove Garden on Wisdom in the Sixteenth Assembly (Single Translation)

The Forty Fascicles of the Mahaprajnaparamita Sutra. According to the catalogue of the Tripitaka, 『The Maha Prajnaparamita is thirty fascicles, and the Guangzan Prajnaparamita is ten fascicles.』 Nagarjuna (Longshu) used this version to compose the one hundred fascicles of the Mahaprajnaparamitasastra (Zhi Du Lun). Zhiyi (智者) relied on this treatise to compose a commentary of twenty fascicles (now in Goryeo, not yet arrived). The ten sutras such as Fangguang and Vajra were all translated during the Jin and Song dynasties. It was not until the Tang dynasty that the Dharma Master Xuanzang (唐奘法師) translated the six hundred fascicles of the Mahaprajnaparamita Sutra. It should be known that the previous ten sutras are all re-translations. The meaning cited by Zhiyi (智者) in various texts is precisely from the Dapin (大品), which was translated by Kumarajiva (羅什) of the Jin dynasty, before the Tang dynasty translation of the Mahaprajnaparamita Sutra.

Commentary: The names of the Prajna sutras listed in the Four Teachings are repeated in general and specific terms, making it difficult to distinguish them. Now, only the Mahaprajnaparamita Sutra is generally indicated, saying: 『The ten sutras such as Dapin, Xiaopin, Tianwang, Manjushri, and Vajra are all re-translated and separately circulated texts from within the Mahaprajnaparamita Sutra.』 Therefore, they are not listed now. Maha is the same as Dapin. Furthermore, the Shiqian says: 『The ancient judgment of Prajna has』

五時。一摩訶。二金剛。三天王。四光贊。五仁王。此未可用。光贊只是大品上帙。案此則又知光贊不當重出也。此未可用之言。乃是荊溪。總破古師五時之失。二十五年(甲辰)二十六年(乙巳)二十七年(丙午)二十八年(丁未)二十九年(戊申)三十年(己酉)三十一年(庚戌)三十二年(辛亥)三十三年(壬子)

佛在王舍城耆阇崛山中。為舍衛國波斯匿王說般若波羅蜜十四正行。復囑王曰。當國土欲亂。賊來侵國。日月星變大火大水五穀不登。大風亢旱。應請百法師敷百高座。一日二時講讀此經(今時早晚兩講文見於此)百部鬼神樂聞此經。護汝國土萬姓安樂。帝王歡喜。若王行時。置經七寶案上。居前足一百步。若王住時。置七寶帳座。日日供養如事父母。時十六大國王。聞法歡喜。即以國事付弟出家修道。證一切行般若波羅蜜(仁王問般若經○簽仁王云。如來成道二十九年。已為我說摩訶般若。故知般若在方等后。亦知仁王在大品后○長阿含經。十六大國者。舍衛國。摩竭提國。波羅柰國。毗舍離國。迦毗羅衛國。拘尸那國。憍薩羅國。罽賓國。鳩留國。伽羅干國。乾陀衛國。沙陀國。僧伽羅國。揵拏國。掘阇國。波提國)。

三十四年(癸丑)佛成道已過三十年。住王舍城告諸比丘。誰

【現代漢語翻譯】 現代漢語譯本 五時：一、《摩訶般若經》（Mahaprajnaparamita Sutra），二、《金剛經》（Vajracchedika Prajnaparamita Sutra），三、《天王問經》（Deva Raja Sutra），四、《光贊般若經》（Astasahasrika Prajnaparamita Sutra），五、《仁王護國般若經》（Karunika-raja Prajnaparamita Sutra）。此（指天王問經）未可用。《光贊般若經》只是《大品般若經》的上半部分。根據此（處記載），又可知《光贊般若經》不應當重複出現。『此未可用』之言，乃是荊溪（指湛然法師），總破斥古師五時判教的錯誤。二十五年(甲辰)，二十六年(乙巳)，二十七年(丙午)，二十八年(丁未)，二十九年(戊申)，三十年(己酉)，三十一年(庚戌)，三十二年(辛亥)，三十三年(壬子)。

佛在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，為舍衛國（Sravasti）的波斯匿王（Prasenajit）宣說般若波羅蜜（Prajnaparamita）的十四種正行。又囑咐國王說：『當國土將要發生變亂，有盜賊來侵略國家，日月星辰出現異變，發生大火、大水，五穀歉收，出現大風、乾旱時，應該迎請一百位法師，鋪設一百個高座，一日兩次講讀此經（現在早晚兩次講經的文，就見於此）。百部鬼神樂於聽聞此經，護佑你的國土，使萬姓安樂，帝王歡喜。如果國王出行時，將經書放置在七寶案上，走在隊伍前面一百步。如果國王居住時，設定七寶帳座，每日供養經書如同侍奉父母。』當時十六大國王，聽聞佛法后歡喜，立即將國事託付給弟弟，出家修道，證得一切行般若波羅蜜（《仁王問般若經》○簽仁王云：如來成道二十九年，已經為我說《摩訶般若經》，所以知道般若在方等之後，也知道《仁王經》在《大品般若經》之後○《長阿含經》中，十六大國是：舍衛國，摩揭提國（Magadha），波羅柰國（Varanasi），毗舍離國（Vaishali），迦毗羅衛國（Kapilavastu），拘尸那國（Kushinagar），憍薩羅國（Kosala），罽賓國（Kashmir），鳩留國（Kuru），伽羅干國，乾陀衛國，沙陀國，僧伽羅國（Simhala），揵拏國，掘阇國，波提國）。

三十四年(癸丑)，佛成道已過三十年，住在王舍城，告訴各位比丘：『誰…』

【English Translation】 English version The Five Periods: 1. The Mahaprajnaparamita Sutra, 2. The Vajracchedika Prajnaparamita Sutra (Diamond Sutra), 3. The Deva Raja Sutra (Sutra of the Heavenly Kings), 4. The Astasahasrika Prajnaparamita Sutra (Perfection of Wisdom in Eight Thousand Lines), 5. The Karunika-raja Prajnaparamita Sutra (Benevolent Kings Sutra). This (referring to the Deva Raja Sutra) is not yet applicable. The Astasahasrika Prajnaparamita Sutra is merely the upper part of the Larger Prajnaparamita Sutra. Based on this (record), it is further known that the Astasahasrika Prajnaparamita Sutra should not be repeated. The statement 'This is not yet applicable' is from Jingxi (Master Zhanran), who generally refutes the errors of the ancient masters' five periods of teaching. 25th year (Jia-chen), 26th year (Yi-si), 27th year (Bing-wu), 28th year (Ding-wei), 29th year (Wu-shen), 30th year (Ji-you), 31st year (Geng-xu), 32nd year (Xin-hai), 33rd year (Ren-zi).

The Buddha, in Rajagrha (Wangshecheng) on Mount Grdhrakuta (Qisheju Mountain), expounded the fourteen correct practices of Prajnaparamita (Boreboluomi) for King Prasenajit (Bosuoni Wang) of Sravasti (Shewei Country). He further instructed the king, saying: 'When the country is about to be in turmoil, when thieves invade the nation, when the sun, moon, and stars exhibit anomalies, when there are great fires and floods, when the five grains fail to yield, when there are great winds and droughts, you should invite one hundred Dharma masters, set up one hundred high seats, and twice a day recite and read this sutra (the texts for the two daily lectures, morning and evening, are found here). Hundreds of ghosts and spirits will gladly hear this sutra, protect your country, bring peace and happiness to all people, and delight the emperors. If the king travels, place the sutra on a seven-jeweled table and walk one hundred steps ahead of the procession. If the king resides, set up a seven-jeweled tent seat and make daily offerings to the sutra as if serving parents.' At that time, sixteen great kings, hearing the Dharma, rejoiced and immediately entrusted their national affairs to their younger brothers, left home to cultivate the Way, and attained the Prajnaparamita of all practices (Karunika-raja Prajnaparamita Sutra ○ The commentary on the Karunika-raja Prajnaparamita Sutra says: In the twenty-ninth year after the Tathagata attained enlightenment, he had already spoken the Mahaprajnaparamita Sutra for me, so it is known that Prajnaparamita is after the Vaipulya period, and it is also known that the Karunika-raja Prajnaparamita Sutra is after the Larger Prajnaparamita Sutra ○ The Long Agama Sutra states that the sixteen great countries are: Sravasti, Magadha (Mojieti), Varanasi (Boluonai), Vaishali (Pisheli), Kapilavastu (Jabiluowei), Kushinagar (Jushina), Kosala (Qiaosaluo), Kashmir (Jibin), Kuru (Juliu), Ghalakan, Gandhara, Shata, Simhala (Sengjialuo), Khena, Khotana, and Bati).

34th year (Gui-chou), thirty years after the Buddha attained enlightenment, residing in Rajagrha, he told the bhiksus: 'Who...'

能為我受持十二部經供養左右。時憍陳如白言。我能供給。佛言。汝已朽邁。云何為我給使。乃至五百阿羅漢。皆悉不受。目連入定見如來心在阿難。如日初出光照西壁。語憍陳如。陳如語阿難曰。汝今當爲如來給使。阿難言。愿如來與我三愿。一者。不受如來故衣。二者不隨如來受別請。三者聽我出入無時。佛言善哉。具足智慧預見譏嫌。何以故。若有人言。汝為衣食奉給如來。是故不受故衣。不隨別請出入有時。則不能廣利四部。故求出入無時。我為阿難。開是三事(涅槃經)。

述曰。涅槃經云。佛告文殊。吾弟阿難。給事我來二十餘年。又後分經云。阿難偈曰。我為侍者二十載。故知此年始為侍者。三十五年(甲寅)三十六年(乙卯)三十七年(丙辰)三十八年(丁巳)三十九年(戊午)四十年(己未)四十一年(庚申)

四十二年(辛酉)佛赴王舍城。食訖令羅云洗滌。失手撲缽以為五片。佛言。我滅后百年。諸比丘分毗泥藏。以為五部。其後百年。鞠多尊者有五弟子。各執一見。曇無德部。法名四分(此云法密)薩婆多部。法名十誦(此云一切有)迦葉遺部。法名五分(此云重空)彌沙塞部。法名五分(此云不著有無觀)婆蹉富羅部。律本不來(此云犢子)此五部律。皆以僧祇律為根本。四

【現代漢語翻譯】 現代漢語譯本 『能為我受持十二部經供養左右』。當時，憍陳如（Ajñata Kaundinya，五比丘之首）說：『我能供給。』 佛說：『你已經衰老，怎麼能為我服侍？』 乃至五百阿羅漢，都全部不接受。 目連（Maudgalyayana，神通第一）入定觀察到如來的心意在阿難（Ananda，多聞第一）。 就像初升的太陽光照在西墻上一樣。 告訴憍陳如。 憍陳如對阿難說：『你現在應當為如來服侍。』 阿難說：『希望如來答應我三個願望：第一，不接受如來的舊衣服；第二，不跟隨如來接受特別的邀請；第三，允許我出入沒有固定的時間。』 佛說：『很好。』 這是因為他具足智慧，預先考慮到別人的譏諷和嫌疑。 為什麼呢？ 如果有人說：『你爲了衣食而奉侍如來』，因此不接受舊衣服，不跟隨特別的邀請，出入有固定的時間，就不能廣泛地利益四部弟子。 所以要求出入沒有固定的時間。 我為阿難，開許這三件事（《涅槃經》）。

述曰：《涅槃經》說：佛告訴文殊（Manjusri，智慧第一）：『我的弟弟阿難，服侍我來了二十多年。』 又《後分經》說：阿難的偈頌說：『我作為侍者二十年。』 所以知道從這時開始作為侍者。 三十五年（甲寅），三十六年（乙卯），三十七年（丙辰），三十八年（丁巳），三十九年（戊午），四十年（己未），四十一年（庚申），

四十二年（辛酉），佛前往王舍城（Rajagrha）。 用餐完畢后，讓羅云（Rahula，密行第一）清洗缽。 羅云失手將缽打碎成五片。 佛說：『我滅度后一百年，各位比丘將毗奈耶藏（Vinaya Pitaka，律藏）分為五部。』 其後一百年，鞠多尊者（Kucika）有五個弟子，各自堅持一種見解：曇無德部（Dharmaguptaka），律法名為《四分律》（Caturvargika-vinaya，意為法密）；薩婆多部（Sarvastivada），律法名為《十誦律》（Dasadhyaya-vinaya，意為一切有）；迦葉遺部（Kasyapiya），律法名為《五分律》（意為重空）；彌沙塞部（Mahisasaka），律法名為《五分律》（意為不著有無觀）；婆蹉富羅部（Vatsiputriya），律本沒有傳來（意為犢子）。 這五部律，都以僧祇律（Mahasanghika-vinaya）為根本。

【English Translation】 English version '[He is] able to uphold the twelve divisions of scriptures and provide for [my] attendants.' Then Ajnata Kaundinya (the first of the five bhikshus) said, 'I am able to provide.' The Buddha said, 'You are already old and frail, how can you serve me?' Even the five hundred Arhats were all declined. Maudgalyayana (foremost in supernatural powers) entered samadhi and saw that the Tathagata's mind was on Ananda (foremost in hearing). It was like the newly rising sun shining on the west wall. He spoke to Ajnata Kaundinya. Kaundinya said to Ananda, 'You should now serve the Tathagata.' Ananda said, 'May the Tathagata grant me three wishes: first, not to accept the Tathagata's old robes; second, not to follow the Tathagata to accept separate invitations; third, allow me to enter and leave at any time.' The Buddha said, 'Excellent.' [Ananda] fully possessed wisdom and foresaw criticism and suspicion. Why? If someone were to say, 'You serve the Tathagata for the sake of clothing and food,' therefore he does not accept old robes, does not follow separate invitations, and enters and leaves at fixed times, then he would not be able to broadly benefit the fourfold assembly. Therefore, he requested to enter and leave at any time. I grant these three matters for Ananda (Nirvana Sutra).

Statement: The Nirvana Sutra says: The Buddha told Manjusri (foremost in wisdom): 'My younger brother Ananda has been serving me for more than twenty years.' Also, the Later Section Sutra says: Ananda's verse says: 'I have been an attendant for twenty years.' Therefore, it is known that he began to be an attendant from this year. Thirty-fifth year (Jia-yin), thirty-sixth year (Yi-mao), thirty-seventh year (Bing-chen), thirty-eighth year (Ding-si), thirty-ninth year (Wu-wu), fortieth year (Ji-wei), forty-first year (Geng-shen),

Forty-second year (Xin-you), the Buddha went to Rajagrha. After the meal, he asked Rahula (foremost in esoteric practice) to wash the bowl. Rahula accidentally dropped the bowl and broke it into five pieces. The Buddha said, 'One hundred years after my parinirvana, the bhikshus will divide the Vinaya Pitaka (the collection of monastic rules) into five schools.' One hundred years later, Venerable Kucika had five disciples, each holding a different view: the Dharmaguptaka (meaning 'protected by the Dharma'), whose Vinaya is called the Caturvargika-vinaya (meaning 'the law is secret'); the Sarvastivada (meaning 'affirming everything exists'), whose Vinaya is called the Dasadhyaya-vinaya (meaning 'ten recitations'); the Kasyapiya, whose Vinaya is called the Five-part Vinaya (meaning 'emphasizing emptiness'); the Mahisasaka, whose Vinaya is called the Five-part Vinaya (meaning 'not attached to existence or non-existence'); the Vatsiputriya (meaning 'calf son'), whose Vinaya text did not arrive. These five Vinayas all take the Mahasanghika-vinaya as their foundation.

十三年(壬戌)四十四年(癸亥)四十五年(甲子)

述曰。佛說般若諸經。至此凡二十二年。

第三秘密教者。如來於法得最自在。若智若機若時若處。三密四門無妨無礙(智謂大聖權謀。機謂不同次第。不擇時處。身口意密。隨何四門。無礙自在。適時稱會)此座說頓。十方說漸說不定。十方說頓。此座說漸說不定。此座不聞十方。十方不聞此座(十方此座相對)或俱頓。俱漸。俱不定(依籤文義。加三俱字。亦應作十方此座相對)各不相知。於此是顯。于彼是密(此即人不相見。法不共聞。互不相知。得益不定)此約此座十方相對(簽科)或為一人說頓。或為多人說漸說不定。或為一人說漸。或為多人說頓。或俱漸。俱頓。俱不定(如前義加三俱)各不相知互為顯密(此是人相見。法共聞。互不相知。得益不定)此約一人多人相對(簽科○簽云。一方既爾。十方亦然)或一座默十方說。十方默一座說。或俱默俱說。各不相知互為顯密。此約此座十方說默相對(簽科已上並妙玄釋簽)且寄三法況出其相。

秘密得名。玄雲。顯露不定。秘密不定。簽云。為對秘密須安顯露(云云)由前四味有一類機。顯露不解宜秘密入。是故如來不思議力。隱覆密說。要令眾生互不相知得漸頓益耳。

秘

【現代漢語翻譯】 現代漢語譯本： 十三年(壬戌)四十四年(癸亥)四十五年(甲子)

述曰：佛陀宣講《般若經》等經典，到這裡總共二十二年。

第三秘密教義是：如來在佛法上獲得最完全的自在。無論智慧、根機、時機、處所，三密四門都沒有妨礙和阻礙。（智慧指的是大聖的權宜謀略。根機指的是不同的次第。不選擇時間和處所。身口意三密，無論哪四門，都沒有阻礙，自在適宜，恰當合適）這個法座宣講頓悟，十方世界宣講漸悟或不定悟。十方世界宣講頓悟，這個法座宣講漸悟或不定悟。這個法座聽不到十方世界的聲音，十方世界也聽不到這個法座的聲音。（十方世界和這個法座相對而言）或者都是頓悟，都是漸悟，都是不定悟。（依據籤文的意義，加上『三俱』二字，也應該作為十方世界和這個法座相對而言）各自不互相知曉。對於這裡是顯，對於那裡是密。（這就是人與人之間不相見，佛法不共同聽聞，互相不瞭解，得到的利益不確定）這是就這個法座和十方世界相對而言。

或者為一個人宣講頓悟，或者為很多人宣講漸悟或不定悟。或者為一個人宣講漸悟，或者為很多人宣講頓悟。或者都是漸悟，都是頓悟，都是不定悟。（如同前面的意義加上『三俱』）各自不互相知曉，互相成為顯密。（這是人與人之間相見，佛法共同聽聞，互相不瞭解，得到的利益不確定）這是就一個人和多人相對而言。（籤文說：一方既然如此，十方也是這樣）或者一個法座默然，十方世界宣講。十方世界默然，一個法座宣講。或者都默然，都宣講。各自不互相知曉，互相成為顯密。這是就這個法座和十方世界宣講或默然相對而言。（以上都是《妙玄釋簽》的解釋）姑且借用三法來比況說明其中的情形。

秘密之所以得名，湛然在《止觀輔行玄義釋簽》中說：顯露不確定，秘密不確定。籤文說：爲了對應秘密，必須安立顯露（等等）。由於前面的四味教中，有一類根機，顯露不能理解，適宜從秘密進入。因此如來用不可思議的力量，隱蔽覆蓋地秘密宣說，要讓眾生互相不瞭解，得到漸悟或頓悟的利益。

秘

【English Translation】 English version: Thirteenth year (Renxu), forty-fourth year (Guihai), forty-fifth year (Jiazi).

Statement: The Buddha preached the Prajna Sutras and other scriptures, totaling twenty-two years up to this point.

The third secret teaching is: The Tathagata attains the most complete freedom in the Dharma. Regardless of wisdom, capacity, timing, or location, the three mysteries and four gates are without hindrance or obstruction. (Wisdom refers to the expedient strategies of the great sage. Capacity refers to different levels. Without choosing time or place. The three mysteries of body, speech, and mind, regardless of which four gates, are without obstruction, freely appropriate, and suitably fitting.) This seat preaches sudden enlightenment, while the ten directions preach gradual enlightenment or uncertain enlightenment. The ten directions preach sudden enlightenment, while this seat preaches gradual enlightenment or uncertain enlightenment. This seat cannot hear the voices of the ten directions, and the ten directions cannot hear the voice of this seat. (The ten directions and this seat are relative to each other.) Or all are sudden enlightenment, all are gradual enlightenment, all are uncertain enlightenment. (According to the meaning of the divination text, adding the words 'all three' should also be considered relative to the ten directions and this seat.) Each does not know the other. What is manifest here is secret there. (This is where people do not see each other, the Dharma is not heard together, they do not understand each other, and the benefits received are uncertain.) This is in relation to this seat and the ten directions.

Or preaching sudden enlightenment to one person, or preaching gradual enlightenment or uncertain enlightenment to many people. Or preaching gradual enlightenment to one person, or preaching sudden enlightenment to many people. Or all are gradual enlightenment, all are sudden enlightenment, all are uncertain enlightenment. (As in the previous meaning, adding 'all three'.) Each does not know the other, and they become manifest or secret to each other. (This is where people see each other, the Dharma is heard together, they do not understand each other, and the benefits received are uncertain.) This is in relation to one person and many people. (The divination text says: Since one direction is like this, the ten directions are also like this.) Or one seat is silent while the ten directions preach. The ten directions are silent while one seat preaches. Or all are silent, all preach. Each does not know the other, and they become manifest or secret to each other. This is in relation to this seat and the ten directions preaching or being silent. (The above are all explanations from the 'Subcommentary on the Profound Meaning of Samatha-vipassana') Let us provisionally use three dharmas to illustrate the situation.

The reason why 'secret' is named is because Zhanran said in the 'Subcommentary on the Profound Meaning of Samatha-vipassana': Manifestation is uncertain, secrecy is uncertain. The divination text says: In order to correspond to secrecy, manifestation must be established (etc.). Because in the previous four flavors of teaching, there is a type of capacity that cannot be understood through manifestation, it is suitable to enter through secrecy. Therefore, the Tathagata uses inconceivable power to secretly preach in a concealed and covered manner, wanting to allow sentient beings to not understand each other and receive the benefits of gradual or sudden enlightenment.

Secret

密立體。簽釋玄文云。身口意密。隨何四門無礙。又簽云。以秘密不出此七。逸堂以三密四門為當體體。真中二理為所依體。石坡以七教為所用體。雖皆有憑。要必以七教為義足。

秘密文證此有二義。一者義蘊經論。妙玄引涅槃經。迦葉菩薩設三十六問。如來贊云。我初成佛亦有菩薩來問斯義。所問句義功德亦皆如是(此佛親宣)又般若經。諸天子唱言。我見閻浮提第二法輪轉。今轉似初轉(此諸天敘出)二者名出龍樹。大論釋般若經云。諸佛法輪有二種。一者顯。二者密。初轉聲聞見八萬億人(此顯露不定教)諸菩薩見無量阿僧祇人得無生忍(此秘密不定教)。

秘密不傳。文句云。秘密者。隱而不傳。記云。降佛七還非所述。故尚非阿難能受。豈弘教者所量。阿難非不傳秘。赴機之密非所傳耳。故秘密不用。全是顯露。是故傳秘密。名傳顯。諸師皆云。上聖赴機之密。互不相知故不可傳。若涅槃中。如來親宣般若。故天子唱出。皆結集為文。還成顯露。故可傳耳。

秘密橫被。簽云。秘密橫被無時不遍(云云)。豈於法華有秘密耶。須知顯露豎論。雖在四時。而有華嚴鹿苑大小之隔。若秘密橫論。則隱顯在機無時不遍。遍前四時。非遍法華時也。又簽云。五味則一道豎進。皆有半滿秘密不定

【現代漢語翻譯】 現代漢語譯本： 密立體。簽釋玄文解釋說：『身、口、意三密，隨順任何四門都無障礙。』又說：『以秘密不出這七種教義。』逸堂認為三密四門是當體之體，真中二理是所依之體，石坡認為七教是所用之體。雖然都有依據，但最終還是以七教為最完整。 關於秘密的文獻依據有兩層含義。一是義蘊經論。《妙玄》引用《涅槃經》中迦葉菩薩提出的三十六個問題，如來讚歎說：『我初成佛時，也有菩薩來問這些問題。所問的句義功德也都是這樣。』（這是佛親自宣說的）還有《般若經》中，諸天子唱言：『我見閻浮提第二次法輪轉動，現在轉動得像初次轉動一樣。』（這是諸天敘述出來的）二是名稱出自龍樹。《大智度論》解釋《般若經》說：『諸佛的法輪有兩種，一是顯，二是密。初轉法輪時，聲聞見到八萬億人（這是顯露不定教），諸菩薩見到無量阿僧祇人得到無生法忍（這是秘密不定教）。』 秘密不傳。《文句》說：『秘密，就是隱藏而不傳授的。』《記》說：『降佛七還不是所能敘述的。』所以尚且不是阿難所能接受的，更何況是弘揚教義的人所能衡量的。阿難並非不傳秘密，而是應機的秘密不是所能傳授的。所以秘密不用，全是顯露。因此，傳授秘密，實際上是傳授顯露。諸位法師都說，上聖應機的秘密，互相之間都不知道，所以不可傳授。如果在《涅槃經》中，如來親自宣說《般若經》，所以天子唱出，都結集為文字，反而成了顯露，所以可以傳授。 秘密橫被。《簽》說：『秘密橫被，無時不遍。』（云云）。難道在《法華經》中也有秘密嗎？須知顯露是豎向論述，雖然在四個時段，但有華嚴時、鹿苑時、大乘時、小乘時的區別。如果秘密是橫向論述，那麼隱顯在於根機，無時不遍。遍及前四個時段，而不是遍及《法華經》時。又《簽》說：『五味則一道豎進，都有半滿秘密不定。』

【English Translation】 English version: The esoteric substance. The Qian Shi Xuan Wen explains: 'The three secrets of body, speech, and mind, are unobstructed in any of the four gates.' It also says: 'The secrets do not go beyond these seven teachings.' Yi Tang considers the three secrets and four gates as the substance itself, the two principles of truth as the supporting substance, and Shi Po considers the seven teachings as the substance for use. Although all have their basis, ultimately the seven teachings are the most complete. The textual evidence for secrets has two meanings. First, the meaning is contained in the scriptures and treatises. The Miao Xuan quotes the Nirvana Sutra, where Kashyapa Bodhisattva asks thirty-six questions, and the Tathagata praises him, saying: 'When I first became a Buddha, there were also Bodhisattvas who came to ask these questions. The meaning and merit of the questions were also the same.' (This is what the Buddha personally declared.) Also, in the Prajna Sutra, the gods sing: 'I see the second turning of the Dharma wheel in Jambudvipa, and now it turns like the first turning.' (This is what the gods narrated.) Second, the name comes from Nagarjuna. The Mahaprajnaparamita Shastra explains the Prajna Sutra, saying: 'The Dharma wheels of the Buddhas are of two kinds, one is manifest, and the other is secret. In the first turning of the Dharma wheel, the Shravakas see eighty billion people (this is the manifest and uncertain teaching), and the Bodhisattvas see countless Asamkhya people attain the non-origination forbearance (this is the secret and uncertain teaching).' Secrets are not transmitted. The Wen Ju says: 'Secrets are hidden and not transmitted.' The Ji says: 'Even the seven returns of the descending Buddha cannot be described.' Therefore, it is not something that Ananda could receive, let alone something that those who propagate the teachings can measure. It is not that Ananda does not transmit secrets, but that the secrets that respond to the occasion are not what can be transmitted. Therefore, secrets are not used, and everything is manifest. Therefore, transmitting secrets is actually transmitting the manifest. All the masters say that the secrets of the superior sages that respond to the occasion are unknown to each other, so they cannot be transmitted. If, in the Nirvana Sutra, the Tathagata personally declares the Prajna Sutra, then the gods sing it out, and it is all collected into texts, and it becomes manifest, so it can be transmitted. Secrets are horizontally applied. The Qian says: 'Secrets are horizontally applied and are universally present at all times.' (Etc.) Is there a secret in the Lotus Sutra? It should be known that the manifest is discussed vertically, although it is in four periods, there are distinctions between the Avatamsaka period, the Deer Park period, the Mahayana period, and the Hinayana period. If secrets are discussed horizontally, then the hidden and manifest depend on the capacity of the individual, and are universally present at all times. It pervades the previous four periods, but not the Lotus Sutra period. Also, the Qian says: 'The five flavors progress vertically in one path, and all have partial, complete, secret, and uncertain aspects.'

。此釋玄文破南師但用五味(但得方便)北師偏用半滿(但得其實)今家以五味成半滿半滿成五味。故云味味皆有半滿秘密不定。此相成釋義。一往如此。非謂法華中有前四味秘密不定也。故玄文云。權實俱游如鳥二翼。雖復俱游(五味半滿俱用)行藏得所(五味半滿相成。謂之行。謂相成法華醍醐滿字也。唯遍四味半滿。謂之藏。謂不至法華醍醐滿字也)。

法華非秘密是秘密。玄文。法華是顯露非秘密。又云。法華是秘密。般若非秘密。簽云。前是顯非密者。謂非覆隱之密。如前教有二乘發心。不令未發心者知。是故覆密。今望般若為密者。此是秘妙之密。般若中無。法華為勝。又玄雲。般若不明二乘作佛。故非秘密。又玄引大論。余經非秘密。法華為秘密。簽云。非八教中之秘密。但是前所未說為秘。開已無復為秘(即四十餘年不說也)。

秘密三義。簽云。須知密秘語同意別(云云)。今列諸文具出三義。一者真秘。玄雲。法華是秘密。簽云。是秘妙之密。二者隱秘。自有佛弟子二義。玄引經云。四十餘年秘而不說。此昔所未談。約如來為秘也。妙樂云。三週之中。自論秘者。法說周時。密聞大車。此謂上週根利。預了譬喻因緣之事。對中下未悟。名之為密。此密有所聞。約弟子為秘也。三者秘

【現代漢語翻譯】 現代漢語譯本： 此段解釋了天臺宗對『秘密』的理解。玄文破斥了北方和南方學派的觀點：南方的學派只用五味（比喻佛陀教法的不同階段，但得方便之門），北方的學派偏重半滿二教（但求證得真實）。天臺宗則將五味融合成半滿二教，又將半滿二教融合成五味。所以說，每一種教法（味）都包含著半滿二教的秘密，而且這種關係是不固定的。這是相互成就的解釋，一種初步的理解。並非說《法華經》中就包含著前四味的秘密不定。所以《玄文》中說：『權教和實教並駕齊驅，如同鳥的雙翼。』雖然並駕齊驅（五味和半滿二教並用），但行動和藏匿都有其適當的位置（五味和半滿二教相互成就，這叫做『行』，指的是相互成就，最終達到《法華經》的醍醐味滿字教。只普遍適用於前四味和半滿二教，這叫做『藏』，指的是不能達到《法華經》的醍醐味滿字教）。

《法華經》不是秘密，但又是秘密。《玄文》中說，《法華經》是顯露的，不是秘密。又說，《法華經》是秘密，《般若經》不是秘密。《簽》中解釋說：前面說《法華經》是顯露而非秘密，指的是它不是那種需要隱藏的秘密，就像之前的教法中有二乘人發心，不讓未發心的人知道，所以需要隱藏。現在相對於《般若經》來說，《法華經》是秘密，指的是它具有秘妙的性質，這是《般若經》中所沒有的，《法華經》更為殊勝。另外，《玄文》中說，《般若經》沒有明確說明二乘人可以成佛，所以不是秘密。此外，《玄文》引用《大智度論》說，其他的經典不是秘密，《法華經》是秘密。《簽》中解釋說，這裡說的不是八教中的秘密，而是指以前沒有說過的，所以是秘密，一旦開顯之後就不再是秘密（也就是佛陀在四十年間沒有宣說的）。

秘密有三種含義。《簽》中說，要知道『密』和『秘』這兩個字意思相近，但含義不同。現在列出各種文獻，詳細說明這三種含義：一是真秘。《玄文》中說，《法華經》是秘密。《簽》中解釋說，這是秘妙之密。二是隱秘。這又包含佛弟子兩個方面的含義。《玄文》引用經文說，佛陀在四十年間秘而不宣，這是過去沒有談論過的，從如來的角度來說是秘密。妙樂說，在三週說法中，自己談論秘密，指的是在法說周時，秘密地聽聞了大白牛車（Mahayana-yana）。這是說上根利智的人，預先了解了譬喻和因緣之事，相對於中下根器未開悟的人來說，這就是秘密。這種秘密是有人聽聞到的，從弟子的角度來說是秘密。三是秘（未完）

【English Translation】 English version: This passage explains the Tiantai school's understanding of 'secret'. The Xuān Wén refutes the views of the Northern and Southern schools: the Southern school only uses the five flavors (a metaphor for the different stages of the Buddha's teachings, but obtaining the expedient means), and the Northern school emphasizes the half and full teachings (seeking to attain the truth). The Tiantai school integrates the five flavors into the half and full teachings, and integrates the half and full teachings into the five flavors. Therefore, it is said that each teaching (flavor) contains the secret of the half and full teachings, and this relationship is not fixed. This is a mutually fulfilling explanation, a preliminary understanding. It does not mean that the Lotus Sutra contains the unfixed secrets of the previous four flavors. Therefore, the Xuān Wén says: 'The provisional and real teachings go hand in hand, like the two wings of a bird.' Although they go hand in hand (the five flavors and the half and full teachings are used together), action and concealment have their proper places (the five flavors and the half and full teachings fulfill each other, this is called 'action', referring to mutual fulfillment, ultimately reaching the full-character teaching of the Lotus Sutra's ghee flavor. Only universally applicable to the first four flavors and the half and full teachings, this is called 'concealment', referring to the inability to reach the full-character teaching of the Lotus Sutra's ghee flavor).

The Lotus Sutra is not a secret, but it is also a secret. The Xuān Wén says that the Lotus Sutra is revealed, not a secret. It also says that the Lotus Sutra is a secret, and the Prajna Sutra is not a secret. The Qiān explains: The previous statement that the Lotus Sutra is revealed and not secret refers to it not being the kind of secret that needs to be hidden, like in the previous teachings where those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) generate the aspiration for enlightenment, and it is not allowed for those who have not generated the aspiration to know, so it needs to be hidden. Now, relative to the Prajna Sutra, the Lotus Sutra is a secret, referring to it having a mysterious nature, which the Prajna Sutra does not have, and the Lotus Sutra is more superior. In addition, the Xuān Wén says that the Prajna Sutra does not clearly state that those of the Two Vehicles can become Buddhas, so it is not a secret. Furthermore, the Xuān Wén quotes the Mahāprajñāpāramitāśāstra saying that other sutras are not secrets, and the Lotus Sutra is a secret. The Qiān explains that this is not referring to the secret among the Eight Teachings, but to what has not been said before, so it is a secret, and once it is revealed, it is no longer a secret (that is, what the Buddha did not preach for forty years).

There are three meanings of secret. The Qiān says that one should know that the words 'mì' (密) and 'bì' (秘) have similar meanings, but different connotations. Now, I will list various documents to explain these three meanings in detail: First, the true secret. The Xuān Wén says that the Lotus Sutra is a secret. The Qiān explains that this is the secret of the mysterious. Second, the hidden secret. This includes two aspects of the Buddha's disciples. The Xuān Wén quotes the sutra saying that the Buddha kept it secret for forty years, which is what has not been discussed in the past, and from the perspective of the Tathagata (如來), it is a secret. Miaole (妙樂) says that in the three rounds of preaching, he himself talks about the secret, referring to secretly hearing about the Great White Ox Cart (Mahayana-yana) during the Dharma preaching round. This means that those with sharp faculties and intelligence beforehand understand the parables and causes and conditions, and relative to those with medium and lower faculties who are not enlightened, this is a secret. This secret is heard by some, and from the perspective of the disciples, it is a secret. Third, the secret (incomplete)

密。即妙玄所立秘密教。如來隱密赴機互不相知者。簽云。是隱密之密。

第四不定教者。由前四味機發不定。聞大證小聞小證大。于漸說中得頓益。于頓說中得漸益。此有部教二義分別。初約部豎論者。雖高山頓說。不動寂場。而游化鹿苑(此處不定。簽云。此不動不離。而升而游者。此指頓教漸初。不動于頓。而施漸化)雖說四諦生滅。而不妨不生不滅(此法不定。鹿苑雖施漸化而不起于頓。二味既然。諸味準此)雖為菩薩說佛境界。而有二乘智斷。雖五人證果。不妨八萬諸天獲無生忍(此人不定)當知即頓而漸(于頓得漸益)即漸而頓(于漸得頓益。簽云。雖為菩薩指方等般若。彼二時中俱有小果。新得舊得如常所明。雖五人證果。不妨八萬諸天獲無生忍。此重指漸初。對般若為說。前文約法。此中約人。得果不同。證法不定)次約教橫論者。乳中得別圓相對以辨不定。酪中教門雖無二別。乃與八萬一人對辨。生酥熟酥三四對辨(般若帶通別圓為三。方等四教。並談為四)故知不定。約部約教遍前四時(並妙玄釋簽)。

不定得名。玄文。南北地通用三種教相。一頓。二漸。三不定。又古師立偏方不定。謂非次第。別為一緣。如金光明勝鬘等是也(云云)。知不定之名出於古師。天臺更加秘密為四

【現代漢語翻譯】 現代漢語譯本： 『密』，指的是妙玄所建立的秘密教。如來隱秘地應機施教，彼此互不相知。簽疏中說：『這是隱秘中的隱秘。』

第四，不定教。由於前四味（乳、酪、生酥、熟酥）的根機發動的時機不定，聽聞大乘法可能證得小乘果位，聽聞小乘法可能證得大乘果位。在漸教的說法中得到頓教的利益，在頓教的說法中得到漸教的利益。有部對此教有二種意義的分別。首先，從部派的角度縱向來論述，即使在高山之上頓教的說法，佛陀也沒有離開寂滅道場，而是在鹿野苑游化（此處不定。簽疏中說：『這是不動不離，而上升而游化，指的是頓教的漸初階段。不離開頓教，而施行漸教的教化』）。即使宣說四諦生滅之法，也不妨礙不生不滅的真理（此法不定。鹿野苑雖然施行漸教的教化，但並不離開頓教。乳味和酪味既然如此，其他各味可以依此類推）。即使為菩薩宣說佛的境界，也有二乘的智慧和斷證。即使五人證得果位，也不妨礙八萬諸天獲得無生法忍（此人不確定）。應當知道，這就是即頓而漸（在頓教中得到漸教的利益），即漸而頓（在漸教中得到頓教的利益。簽疏中說：『即使為菩薩指說方等、般若，在那兩個時期中都有小乘的果報。新得或舊得，如常所說。即使五人證得果位，也不妨礙八萬諸天獲得無生法忍。』這裡再次指漸教的初始階段，針對般若而說。前文是從法的角度來說，這裡是從人的角度來說。得果不同，證法不定）。其次，從教法的角度橫向來論述，在乳味中得到別教和圓教，相對比來辨別不定教。在酪味中，教門雖然沒有二種區別，卻是與八萬一人相對比來辨別。生酥和熟酥，用三教和四教相對比來辨別（般若帶有通教、別教、圓教，合為三教。方等經具有四教，並談論為四教）。所以知道是不定的。從部派和教法的角度來說，遍及前四個時期（以上出自妙玄和釋簽）。

不定教的得名。《玄文》中說，南北各地通用三種教相：一、頓教，二、漸教，三、不定教。又有古師立偏方不定教，認為不是次第，另外作為一種因緣，如《金光明經》、《勝鬘經》等（云云）。可知不定教的名稱出自古師。天臺宗更加上秘密教，合為四教。

【English Translation】 English version: 『Secret』 refers to the secret teaching established by Miaoxuan (妙玄). The Tathagata (如來) secretly responds to the opportunities to teach, without mutual knowledge. The commentary says: 『This is the secret within the secret.』

Fourth, the Indeterminate Teaching. Because the opportunities for the arousal of the faculties of the previous four flavors (milk, curds, raw butter, and cooked butter) are uncertain, hearing the Mahayana (大乘) Dharma may lead to the attainment of the Hinayana (小乘) fruit, and hearing the Hinayana Dharma may lead to the attainment of the Mahayana fruit. In the gradual teaching, one obtains the benefit of the sudden teaching; in the sudden teaching, one obtains the benefit of the gradual teaching. The Sarvastivadins (有部) have two meanings to distinguish this teaching. First, from the perspective of the school, vertically speaking, even in the sudden teaching on the high mountain, the Buddha (佛陀) did not leave the place of enlightenment (寂滅道場), but wandered and transformed in the Deer Park (鹿野苑) (this is indeterminate. The commentary says: 『This is not moving and not leaving, but ascending and wandering, referring to the initial stage of the gradual teaching within the sudden teaching. Not leaving the sudden teaching, but implementing the gradual teaching』). Even if the Four Noble Truths (四諦) of arising and ceasing are proclaimed, it does not hinder the truth of non-arising and non-ceasing (this Dharma is indeterminate. Although the Deer Park implements the gradual teaching, it does not depart from the sudden teaching. Since milk and curds are like this, the other flavors can be inferred accordingly). Even if the Buddha's (佛) realm is proclaimed for Bodhisattvas (菩薩), there are still the wisdom and severance of the Two Vehicles (二乘). Even if five people attain the fruit, it does not hinder eighty thousand devas (諸天) from obtaining the patience of non-origination (無生法忍) (this person is uncertain). It should be known that this is both sudden and gradual (obtaining the benefit of the gradual teaching within the sudden teaching), and both gradual and sudden (obtaining the benefit of the sudden teaching within the gradual teaching. The commentary says: 『Even if the Vaipulya (方等) and Prajna (般若) are pointed out for Bodhisattvas, there are small vehicle fruits in those two periods. Newly obtained or old, as commonly said. Even if five people attain the fruit, it does not hinder eighty thousand devas from obtaining the patience of non-origination.』 Here, it refers again to the initial stage of the gradual teaching, speaking in relation to Prajna. The previous text was from the perspective of the Dharma, and this is from the perspective of people. The attainment of fruit is different, and the realization of Dharma is indeterminate). Second, from the perspective of the teaching, horizontally speaking, in the flavor of milk, the Distinct Teaching (別教) and the Perfect Teaching (圓教) are obtained, and compared to distinguish the Indeterminate Teaching. In the flavor of curds, although there is no distinction between the two teachings, it is compared with eighty thousand people to distinguish them. Raw butter and cooked butter are compared with the three teachings and four teachings (Prajna carries the Common Teaching (通教), Distinct Teaching, and Perfect Teaching, combining into three teachings. The Vaipulya Sutra has four teachings, and discusses them as four teachings). Therefore, it is known to be indeterminate. From the perspective of the school and the teaching, it covers the previous four periods (above from Miaoxuan and the commentary).

The naming of the Indeterminate Teaching. The 『Profound Text』 says that three teaching characteristics are commonly used in the north and south: 1. Sudden Teaching, 2. Gradual Teaching, 3. Indeterminate Teaching. Also, ancient teachers established the Partial and Unfixed Teaching, considering it not sequential, but as a separate condition, such as the 『Golden Light Sutra』 (金光明經), 『Queen Srimala Sutra』 (勝鬘經), etc. (etc.). It can be known that the name of the Indeterminate Teaching comes from ancient teachers. The Tiantai (天臺) school added the Secret Teaching, combining them into four teachings.

教。于義方足。

不定示體。止觀。妙玄。四教儀引凈名經。佛以一音演說法。眾生隨類各得解。此證不定。今諸師以一音為當體體。真中二理為所依體(一音之義。通大小乘。備在集解)不定文證。玄引大經。或時說深。或時說淺。應問即遮。應遮即問(簽。應問。謂開其問。端應。遮謂置其所問。開置同席。故成不定)。玄引大經。置毒乳中乃至醍醐。皆能殺人(云云)。止觀引凈名經。佛以一音眾生各解。或有恐怖(世界)或歡喜(為人)或生厭離(對治)或斷疑(第一義)斯如來神力不共法(云云)。簽引大論。初轉八萬得無生忍。陳如得初果。此皆證不定教也。

置毒不定。玄引涅槃五味譬四教位(前三教。教教皆成五味。備在玄文)故知前三教五味皆粗。圓教一味皆妙(有人云應云五味皆妙)經云。譬如有人置毒乳中則能殺人。乃至醍醐亦能殺人。此譬兩用。一通約漸頓。明不定教。處處皆得見佛性。二約行不定。行人心行譬之如乳。實相譬之以毒。此毒有殞命之能。此智有破無明之力。久遠劫來說實相毒。置於凡夫心乳。毒慧開發不可為定。或於初味發。或於後味發。不得次第往判。故言置毒乳中乃至醍醐。遍五味中悉有殺義(云云)。若圓教中發者。始聞經即破無明見佛性。是乳中殺人

【現代漢語翻譯】 現代漢語譯本： 教。在義理方面是完備的。

『不定示體』。依據《止觀》、《妙玄》、《四教儀》引用《維摩詰經》：『佛以一音演說法，眾生隨類各得解。』這證明了『不定』。現在一些法師認為『一音』是當體之體，真諦和俗諦二理是所依之體（『一音』的含義，通大小乘，詳備于集解）。關於『不定』的經文證據，《妙玄》引用《大般涅槃經》：『或時說深，或時說淺，應問即遮，應遮即問。』（湛然法師解釋：『應問』，指開啟他的提問端緒；『應遮』，指阻止他所問的內容。開啟和阻止在同一場合，所以構成『不定』）。《妙玄》引用《大般涅槃經》：『置毒于乳中，乃至醍醐，皆能殺人。』（等等）。《止觀》引用《維摩詰經》：『佛以一音，眾生各解，或有恐怖（世界），或歡喜（為人），或生厭離（對治），或斷疑（第一義）。』這是如來的神力不共法（等等）。湛然法師引用《大智度論》：『初次轉法輪，八萬天人得無生法忍，陳如（Ajnatakaundinya）得初果（Sotapanna）。』這些都證明了『不定教』。

『置毒不定』。《妙玄》引用《涅槃經》的五味來比喻四教的位次（前三教，每一教都成就五味，詳備于《妙玄》）。因此可知前三教的五味都粗糙，圓教的一味才精妙（有人認為應說『五味都精妙』）。經中說：『譬如有人置毒于乳中，則能殺人，乃至醍醐亦能殺人。』這譬喻有兩種用法：一是總括漸頓，說明『不定教』，處處都能見到佛性（Buddha-nature）；二是約行不定，修行人的心行譬如乳，實相（Reality）譬如毒。這毒有殞命的能力，這智慧有破除無明（ignorance）的力量。久遠劫來說實相之毒，置於凡夫的心乳中，毒慧開發不可預定。或者在初味時發作，或者在後味時發作，不能按次第來判斷。所以說『置毒乳中乃至醍醐』，遍於五味中都有殺的作用（等等）。如果在圓教中發作，剛聽到經文就破除無明見到佛性，這就是乳中殺人。

【English Translation】 English version: Teachings. Sufficient in terms of righteousness.

'Indeterminate Teaching'. According to 'Zhi Guan', 'Miao Xuan', and 'Si Jiao Yi', quoting the 'Vimalakirti Sutra': 'The Buddha proclaims the Dharma with one sound, and sentient beings understand it according to their own categories.' This proves 'indeterminacy'. Now, some teachers consider 'one sound' to be the substance of the entity, and the two principles of truth and conventional truth to be the entity on which it relies (the meaning of 'one sound' is comprehensive in both Mahayana and Hinayana, detailed in the collected explanations). Regarding textual evidence for 'indeterminacy', 'Miao Xuan' quotes the 'Mahaparinirvana Sutra': 'Sometimes he speaks profoundly, sometimes he speaks shallowly, he prevents when he should be asked, and he asks when he should prevent.' (Zhanran (Chan-jan) explains: 'Should be asked' refers to opening up the beginning of his question; 'should prevent' refers to stopping what he is asking. Opening and stopping occur in the same setting, thus forming 'indeterminacy'). 'Miao Xuan' quotes the 'Mahaparinirvana Sutra': 'Placing poison in milk, even in ghee (clarified butter), can kill people.' (etc.). 'Zhi Guan' quotes the 'Vimalakirti Sutra': 'The Buddha proclaims with one sound, and sentient beings each understand, some with terror (world), some with joy (for people), some with aversion (antidote), and some with cutting off doubt (ultimate truth).' This is the Buddha's divine power, the unique Dharma (etc.). Zhanran quotes the 'Mahaprajnaparamita Sastra': 'At the first turning of the Dharma wheel, eighty thousand attained the patience of non-birth, Ajnatakaundinya attained the first fruit (Sotapanna).' These all prove the 'indeterminate teaching'.

'Poisoning Indeterminacy'. 'Miao Xuan' quotes the five flavors of the 'Nirvana Sutra' to compare the positions of the four teachings (the first three teachings, each teaching achieves the five flavors, detailed in 'Miao Xuan'). Therefore, it is known that the five flavors of the first three teachings are all coarse, and the one flavor of the perfect teaching is subtle (some think it should be said 'all five flavors are subtle'). The sutra says: 'For example, if someone puts poison in milk, it can kill people, even ghee can kill people.' This metaphor has two uses: one is to encompass gradual and sudden, explaining the 'indeterminate teaching', where Buddha-nature can be seen everywhere; the other is about the indeterminacy of practice, the practitioner's mind is like milk, and Reality is like poison. This poison has the ability to kill, and this wisdom has the power to break ignorance. For countless eons, the poison of Reality has been placed in the milk of ordinary people's minds, and the development of poisonous wisdom cannot be predetermined. It may occur in the first flavor, or it may occur in the last flavor, and cannot be judged in sequence. Therefore, it is said 'placing poison in milk, even in ghee', throughout the five flavors there is the effect of killing (etc.). If it occurs in the perfect teaching, upon first hearing the sutra, ignorance is broken and Buddha-nature is seen, this is killing people in milk.

六根清凈去。是酪生酥熟酥等殺人。若初住去。是醍醐殺人(玄文。先列前三教。隨何位中。密見中道。即是乳中殺人。乃至醍醐殺人○昔師云。毒喻佛性。置喻體具。五味喻五道。以一毒置眾生心乳中。隨於五道受身之殊。毒性不失。毒發性顯之時。無局何身。若大道得發。即醍醐中發。義既不定。故於不定教明)一音不定。輔行引起信論云。圓音一演異類等解。又如如來八十好中一音能報眾聲。殊方異類莫不獲益。如來本非一切音辭。而能遍赴一切音辭。並與此不定義同。簽引華嚴云。佛以一妙音。周遍十方國。眾聲悉具足。法雨等充遍。又大論云。欲得一音遍十方。當學般若(此等皆大乘一音也)。毗曇論云。佛為四王作聖語說四諦。二解二不解(梵天音也)。又作毗陀羅語說四諦。一解一不解。又作梨車語說四諦。四王俱解。以此四王各念不同故。佛三說以赴彼念。總釋秘密不定。簽引大論。諸佛有二法輪。一者顯。二者密。初轉聲聞見八萬諸天得無生忍。陳如得初果(今家不定所據)。諸菩薩見無量阿僧祇人得無生忍。乃至十地一生補處。是名為密(今家秘密所據)。簽云。玄引大經。或時說深或時說淺等。名不定者。以由彼此互相知故。若秘密者。即互不相知。不定與秘密。並皆不出同聽異聞(同稟如來

【現代漢語翻譯】 現代漢語譯本 『六根清凈』是指去除『酪生酥』、『熟酥』等，這些都如同殺人一般。如果從『初住』位開始，那就是『醍醐』殺人。（玄文解釋說，先列出前三教，無論在哪一個位次中，秘密地見到中道，就如同在乳中殺人，乃至醍醐殺人。過去有位老師說，毒藥比喻佛性，器皿比喻體性具足，五味比喻五道。將一滴毒藥放入眾生心中的乳汁中，隨著在五道中受生的不同，毒性不會消失。當毒性發作，佛性顯現之時，不會侷限於哪一身。如果大道得以顯發，那就是在醍醐中顯發。意義既然不固定，所以在不定教中闡明。） 『一音不定』。《輔行》引用《信論》說：『圓音一演，異類等解。』又如如來的八十種好中，一音能夠迴應眾聲，不同的地方和種類沒有不得益處的。如來本來不是一切音辭，卻能夠普遍應赴一切音辭，這與『不定』的意義相同。《簽》引用《華嚴經》說：『佛以一妙音，周遍十方國，眾聲悉具足，法雨等充遍。』又《大智度論》說：『欲得一音遍十方，當學般若。』（這些都是大乘的一音。） 《毗曇論》說：佛為四大天王用聖語宣說四諦，兩種理解，兩種不理解（這是梵天音）。又用毗陀羅語宣說四諦，一種理解，一種不理解。又用梨車語宣說四諦，四大天王都理解。因為這四大天王各自的念頭不同，所以佛三次宣說以應赴他們的念頭。 總的解釋『秘密』和『不定』。《簽》引用《大智度論》說：諸佛有二種法輪，一是顯，二是密。最初轉法輪時，聲聞見到八萬諸天得到無生忍，陳如得到初果（今家的『不定』所依據的）。諸菩薩見到無量阿僧祇人得到無生忍，乃至十地一生補處，這稱為『密』（今家的『秘密』所依據的）。《簽》說，《玄》引用《大般涅槃經》，『或時說深或時說淺』等，稱為『不定』，是因為彼此互相知道的緣故。如果是『秘密』，就是互相不知道。『不定』與『秘密』，都沒有超出『同聽異聞』（一同領受如來的教誨）。

【English Translation】 English version 'Six roots purified' refers to removing 'curd-produced ghee', 'cooked ghee', etc., which are like killing people. If starting from the 'initial dwelling' (初住), it is like 'the finest ghee' (醍醐) killing people. (Xuan Wen explains that the first three teachings are listed first. In whatever position, secretly seeing the Middle Way is like killing people in milk, even killing people in the finest ghee. A former teacher said that poison is a metaphor for Buddha-nature, the vessel is a metaphor for the complete embodiment, and the five flavors are metaphors for the five paths. Putting a drop of poison into the milk in sentient beings' hearts, the toxicity will not disappear as they are reborn in the different paths of the five realms. When the toxicity erupts and Buddha-nature manifests, it is not limited to any one body. If the Great Way can be revealed, it will be revealed in the finest ghee. Since the meaning is not fixed, it is explained in the indefinite teaching.) 'One sound not fixed'. The 'Fu Xing' quotes the 'Treatise on Awakening of Faith' saying: 'The perfect sound is uttered once, and different kinds understand it equally.' Also, like the eighty auspicious signs of the Tathagata, one sound can respond to all sounds, and different places and kinds all benefit. The Tathagata is originally not all sounds and words, but can universally respond to all sounds and words, which is the same as the meaning of 'indefinite'. The 'Qian' quotes the 'Avatamsaka Sutra' saying: 'The Buddha uses one wonderful sound to pervade the ten directions, all sounds are fully present, and the Dharma rain equally fills everywhere.' Also, the 'Mahaprajnaparamita Sutra' says: 'If you want one sound to pervade the ten directions, you should learn Prajna.' (These are all the one sound of Mahayana.) The 'Abhidharma Treatise' says: The Buddha used the holy language to explain the Four Noble Truths to the Four Heavenly Kings, two understood and two did not understand (this is the Brahma sound). He also used the Pi Tuo Luo language to explain the Four Noble Truths, one understood and one did not understand. He also used the Li Che language to explain the Four Noble Truths, and all four Heavenly Kings understood. Because the thoughts of these four Heavenly Kings were different, the Buddha spoke three times to respond to their thoughts. The general explanation of 'secret' and 'indefinite'. The 'Qian' quotes the 'Mahaprajnaparamita Sutra' saying: The Buddhas have two kinds of Dharma wheels, one is manifest and the other is secret. When the Dharma wheel was first turned, the Shravakas saw eighty thousand devas attain the forbearance of non-arising, and Chen Ru attained the first fruit (which the 'indefinite' of this school is based on). The Bodhisattvas saw countless Asamkhya people attain the forbearance of non-arising, even the one-life-remaining Bodhisattvas of the tenth ground, this is called 'secret' (which the 'secret' of this school is based on). The 'Qian' says that the 'Xuan' quotes the 'Mahaparinirvana Sutra', 'Sometimes speaking deeply, sometimes speaking shallowly', etc., is called 'indefinite', because they know each other. If it is 'secret', then they do not know each other. 'Indefinite' and 'secret' do not go beyond 'hearing differently while listening together' (receiving the Tathagata's teachings together).

一音之教故曰同聽。互相知互不相知。故曰異聞)。又簽云。不定與秘密。但有互知(不定)互不相知(秘密)以辨兩異。

總釋顯密有定不定四句。

一顯露定教。人相見法共聞。互相知得益定。玄雲。如前分別。但約顯露明漸頓五味之相。簽云。通論顯露。俱攝漸頓。二顯露不定教。人相見法共聞。互相知得益不定。玄雲。一時一說一念之中。備有不定。此乃顯露不定。三秘密定教。自分二。自有人不相見。法不共聞。互不相知得益定(此座十方對論)自有人相見。法共聞。互不相知得益定(一人多人對論)四秘密不定教。自分二。自有人不相見。法不共聞。互不相知得益不定(此座十方對論)自有人相見。法共聞。互不相知得益不定(一人多人對論)今之秘密及不定二教。但是秘密不定(秘密教)顯露不定(不定教)玄雲。今法華是顯露非秘密是漸頓非漸漸是合非不合是醍醐非四味是定非不定。

第五法華涅槃時。

述曰。玄雲。今佛靈山八年說法。涅槃臨滅。則已同在八年。此時同也。玄雲。法華大王饌。涅槃醍醐。此味同也。又玄雲。二經教意。起儘是同。此開顯同也。四教儀引涅槃云。從摩訶般若出大涅槃。故合法華為第五時也。

言法華者。日光普照高下均平。若低頭

【現代漢語翻譯】 現代漢語譯本： 『一音之教』之所以被稱為『同聽』，是因為聽者互相瞭解或互不瞭解，所以才說是『異聞』)。又簽疏中說，（教法有）『不定』與『秘密』之分，但通過『互相知』（不定）和『互不相知』（秘密）來區分這兩種不同。

總的來說，顯教和密教可以分為四句來解釋：

一、顯露定教：人們互相見面，共同聽聞佛法，互相瞭解，獲得的利益是確定的。玄義中說：『如前分別』，只是根據顯露來闡明漸、頓、五味之間的關係。簽疏中說：『總的來說，顯露（教法）包括漸教和頓教。』 二、顯露不定教：人們互相見面，共同聽聞佛法，互相瞭解，但獲得的利益是不確定的。玄義中說：『一時、一說、一念之中，都具備不定（的因素）。』這就是顯露不定。 三、秘密定教：分為兩種情況：一是人們互不相見，不共同聽聞佛法，互不相知，但獲得的利益是確定的（例如，此座的說法與十方（其他地方）的說法相對論）；二是人們互相見面，共同聽聞佛法，但互不相知，獲得的利益是確定的（例如，一人對多人說法）。 四、秘密不定教：分為兩種情況：一是人們互不相見，不共同聽聞佛法，互不相知，獲得的利益是不確定的（例如，此座的說法與十方（其他地方）的說法相對論）；二是人們互相見面，共同聽聞佛法，但互不相知，獲得的利益是不確定的（例如，一人對多人說法）。現在的秘密教和不定教，只是秘密不定（秘密教）和顯露不定（不定教）。玄義中說：『現在的《法華經》是顯露的，不是秘密的；是漸頓的，不是漸漸的；是融合的，不是不融合的；是醍醐味的，不是四味的；是確定的，不是不確定的。』

第五個時期是《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）時期。

述記中說：玄義中說：『現在佛陀在靈鷲山（Grdhrakuta）說法八年，臨近涅槃，實際上已經在（一起）八年了。』此時是相同的。玄義中說：『《法華經》是大王的美食，《涅槃經》是醍醐。』這種味道是相同的。又玄義中說：『兩部經的教義，從開始到結束都是相同的。』這是開顯（佛性）是相同的。《四教儀》引用《涅槃經》說：『從摩訶般若（Mahaprajna）中產生大涅槃（Mahaparinirvana）。』所以將《法華經》歸為第五個時期。

說到《法華經》，就像陽光普照，高低都一樣平等。如果低頭...

【English Translation】 English version: The teaching of 'one sound' is called 'same hearing' because the listeners either know each other or do not know each other, hence it is said to be 'different hearing'. Also, the commentary says that there are 'indefinite' and 'secret' teachings, but these two differences are distinguished by 'knowing each other' (indefinite) and 'not knowing each other' (secret).

In general, the exoteric and esoteric teachings can be explained in four sentences:

  1. Exoteric definite teaching: People meet each other, hear the Dharma together, know each other, and the benefits gained are definite. The Profound Meaning says: 'As distinguished before,' it only explains the relationship between gradual, sudden, and five flavors according to the exoteric. The commentary says: 'Generally speaking, the exoteric (teachings) include both gradual and sudden teachings.'
  2. Exoteric indefinite teaching: People meet each other, hear the Dharma together, know each other, but the benefits gained are uncertain. The Profound Meaning says: 'In one time, one teaching, and one thought, there are indefinite (factors).' This is exoteric indefinite.
  3. Esoteric definite teaching: Divided into two situations: First, people do not meet each other, do not hear the Dharma together, do not know each other, but the benefits gained are definite (for example, the argument between the teachings of this seat and the teachings of the ten directions (other places)); second, people meet each other, hear the Dharma together, but do not know each other, and the benefits gained are definite (for example, one person teaching many people).
  4. Esoteric indefinite teaching: Divided into two situations: First, people do not meet each other, do not hear the Dharma together, do not know each other, and the benefits gained are uncertain (for example, the argument between the teachings of this seat and the teachings of the ten directions (other places)); second, people meet each other, hear the Dharma together, but do not know each other, and the benefits gained are uncertain (for example, one person teaching many people). The current esoteric and indefinite teachings are only esoteric indefinite (esoteric teaching) and exoteric indefinite (indefinite teaching). The Profound Meaning says: 'The current 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) is exoteric, not esoteric; it is gradual and sudden, not gradually gradual; it is integrated, not unintegrated; it is the flavor of ghee (ghṛta), not the four flavors; it is definite, not indefinite.'

The fifth period is the period of the 'Lotus Sutra' and the 'Nirvana Sutra' (Mahāparinirvāṇa Sūtra).

The Commentary says: The Profound Meaning says: 'Now the Buddha is teaching the Dharma on Vulture Peak (Grdhrakuta) for eight years, and is approaching Nirvana, actually (they) have been (together) for eight years.' This time is the same. The Profound Meaning says: 'The 'Lotus Sutra' is the king's delicacy, and the 'Nirvana Sutra' is ghee.' This taste is the same. Also, the Profound Meaning says: 'The teachings of the two sutras are the same from beginning to end.' This is the same in revealing (Buddha-nature). The 'Four Teachings' quotes the 'Nirvana Sutra' saying: 'From Mahaprajna (Mahāprajñā) comes Mahaparinirvana (Mahāparinirvāṇa).' Therefore, the 'Lotus Sutra' is classified as the fifth period.

Speaking of the 'Lotus Sutra', it is like the sun shining universally, high and low are equally equal. If you bow your head...

。若小音。若散亂。若微善。皆成佛道(簽云。總結散亂小善之類。無不開之以成佛因)不令有人獨得滅度。皆以如來滅度而滅度之。具如今經(玄一)良以。妙法難解假喻易彰。為蓮故華。喻為實施權(簽云雖復施權本為于實)文云雖示種種道。其實為佛乘(兩教因人。別教教道。五時八教。故云種種)華開蓮現。喻開權顯實。文云。開方便門示真實相(指實為權。權指于實。名方便門開今指權為實。于權見實。名方便門開。示謂指示。示其見道之處也)華落蓮成。喻廢權立實。文云。正直舍方便但說無上道(舍是廢之別名。開已俱實。無權可論。義當於廢。權轉為實。所廢體亡。若留逗後緣。復屬於施。非此中意○已上跡門三譬之文)又蓮譬于本。華譬于跡。從本垂跡。跡依于本(跡不孤立本擬顯本)文云。我實成佛久遠若斯(初先明本)但教化眾生作如是說。我少出家得三菩提(正明垂跡)又華敷譬開跡。蓮現譬顯本。文云一切世間。皆謂今始得道(初述迷跡)我實成佛那由他劫(正明開跡)又華落譬廢跡蓮成譬立本。文云。諸佛如來法皆如是(引同)為度眾生皆實不虛(正明廢跡。廢已無跡。故云皆實。實只是本。權只是跡。非蓮華無以譬于權實。本跡妙法。非此妙法。無以取喻于蓮華。一部之旨不出本跡○

【現代漢語翻譯】 若小音，若散亂，若微善，皆成佛道（簽云：總結散亂小善之類，無不開之以成佛因），不令有人獨得滅度，皆以如來滅度而滅度之，具如今經（玄一）。 良以，妙法難解假喻易彰，為蓮故華，喻為實施權（簽云：雖復施權本為于實），文云：『雖示種種道，其實為佛乘』（兩教因人，別教教道，五時八教，故云種種）。 華開蓮現，喻開權顯實，文云：『開方便門示真實相』（指實為權，權指于實，名方便門開；今指權為實，于權見實，名方便門開。示謂指示，示其見道之處也）。 華落蓮成，喻廢權立實，文云：『正直舍方便，但說無上道』（舍是廢之別名，開已俱實，無權可論，義當於廢。權轉為實，所廢體亡，若留逗後緣，復屬於施，非此中意。已上跡門三譬之文）。 又蓮譬于本，華譬于跡，從本垂跡，跡依于本（跡不孤立，本擬顯本），文云：『我實成佛久遠若斯』（初先明本），但教化眾生作如是說：『我少出家得三菩提』（正明垂跡）。 又華敷譬開跡，蓮現譬顯本，文云：『一切世間，皆謂今始得道』（初述迷跡），『我實成佛那由他劫』（正明開跡）。 又華落譬廢跡，蓮成譬立本，文云：『諸佛如來法皆如是』（引同），『為度眾生皆實不虛』（正明廢跡。廢已無跡，故云皆實。實只是本，權只是跡。非蓮華無以譬于權實，本跡妙法。非此妙法，無以取喻于蓮華。一部之旨不出本跡）。

【English Translation】 Even a small sound, a scattered thought, or a minor good deed, all can lead to the path of Buddhahood (the commentary says: summarizing scattered and minor good deeds, none are not opened to become causes for Buddhahood), ensuring that no one attains Nirvana alone; all attain Nirvana through the Nirvana of the Tathagata (如來) (Thus Come One), as detailed in the current Sutra (玄一). Indeed, the wonderful Dharma (法) is difficult to understand, so metaphors are used to make it clear. The flower exists for the sake of the lotus, symbolizing the expedient means (權) established for the sake of the ultimate reality (實) (the commentary says: although expedient means are employed, they are ultimately for the sake of the reality). The text says: 'Though various paths are shown, in truth, it is the Buddha Vehicle (佛乘)' (the two teachings are based on people, the separate teaching teaches the path, the five periods and eight teachings, hence 'various'). The blooming of the flower and the appearance of the lotus symbolize the opening of the expedient and the revealing of the real. The text says: 'Opening the gate of expedient means to reveal the true aspect' (pointing to the real as the expedient, the expedient pointing to the real, is called opening the gate of expedient means; now pointing to the expedient as the real, seeing the real in the expedient, is called opening the gate of expedient means. 'Showing' means indicating, showing the place where the path is seen). The falling of the flower and the formation of the lotus symbolize the abandoning of the expedient and the establishing of the real. The text says: 'Honestly abandoning expedient means, only speaking of the unsurpassed path' (abandoning is another name for discarding; once opened, both are real, there is no expedient to discuss, the meaning is equivalent to abandoning. The expedient is transformed into the real, the abandoned substance disappears; if it lingers, it belongs to giving again, which is not the intention here. The above are the three metaphors from the Trace Gate). Furthermore, the lotus is a metaphor for the origin (本), the flower is a metaphor for the traces (跡). From the origin, traces are manifested; the traces rely on the origin (the traces are not isolated, the origin intends to reveal the origin). The text says: 'I have actually become a Buddha for a very long time' (first clarifying the origin), but I teach sentient beings, saying: 'I left home at a young age and attained Samyak-sambodhi (三菩提) (Perfect Enlightenment)' (clearly showing the manifestation of traces). Moreover, the blooming of the flower is a metaphor for opening the traces, the appearance of the lotus is a metaphor for revealing the origin. The text says: 'All the world thinks that I have attained the Way only now' (first describing the delusion of the traces), 'I have actually become a Buddha for nayuta (那由他) of kalpas (劫)' (clearly showing the opening of the traces). Furthermore, the falling of the flower is a metaphor for abandoning the traces, the formation of the lotus is a metaphor for establishing the origin. The text says: 'The Dharma of all Buddhas and Tathagatas (如來) is like this' (citing the same), 'For the sake of liberating sentient beings, all is real and not false' (clearly showing the abandoning of the traces. Once abandoned, there are no traces, hence 'all is real'. The real is only the origin, the expedient is only the traces. Without the lotus flower, there is no way to compare the expedient and the real, the wonderful Dharma of origin and traces. Without this wonderful Dharma, there is no way to take the lotus flower as a metaphor. The essence of the entire scripture does not go beyond the origin and traces).

已上本門三譬之文)入為蓮故華。華實具足。可喻即實而權(為蓮故華。華掩于實。為實施權。實在權內。體復不異)華開蓮現。可喻即權而實(機熟須開。開彼能覆。情希近果。名之為覆。祛彼近果。名之為開。開何所開。即彼能覆)華落蓮成蓮成亦落。可喻非權非實(華落譬非權。蓮成譬非實。開已即廢時無異途。開教行人理。同一理故。故實立已。同冥三德故知三德不當權實)。如是等種種義便。故以蓮華喻于妙法(玄一)。

言開權顯實者開前頓漸會入非頓非漸(集解云。開華嚴之頓。三時之漸。四時三教咸為所開。不同華嚴聾啞。故非頓不同三時次第故非漸。今經開顯無不成佛。故云會入非頓非漸)言權實者。名通今昔義意不同(前三教權實不即大小相隔。法華權實不二。權即是實。實外無權。此義不同昔經權實隨順機宜悉檀逗會而已。今經為實施權意在於實開權顯實。意在於權。此意不同)謂法華已前。權實不同。大小相隔(華嚴大隔于小鹿苑小隔于大。方等同座大小各聞。般若融通約人成隔。義見玄文)如華嚴時一權一實(權別實圓各不相即。且以華嚴為論。三漸可知)所以者何。初頓部一粗一妙。一妙則與法華無二無別。若是一粗。須待法華開會廢了。方始稱妙(一妙無別者。約教顯實是同。

【現代漢語翻譯】 現代漢語譯本： 以上引用的本門三譬之文，闡述了『為蓮故華』的譬喻。『華實具足』，可以比喻『即實而權』（爲了蓮花而有花，花掩蓋了蓮實，爲了實施權宜之法，實存在於權宜之內，本體並沒有不同）。『華開蓮現』，可以比喻『即權而實』（機緣成熟需要開放，開放那些能夠覆蓋的東西。情希望接近結果，這被稱為覆蓋。去除那些接近結果的東西，這被稱為開放。開放什麼呢？就是那些能夠覆蓋的東西）。『華落蓮成，蓮成亦落』，可以比喻『非權非實』（花落譬如非權，蓮成譬如非實。開放之後立即廢止，時間上沒有不同的路徑。開放教導修行人，道理是同一個道理。所以，真實確立之後，共同冥合三德，因此知道三德不應當是權實）。像這樣等等種種義理方便，所以用蓮花來比喻妙法（玄一）。

說到『開權顯實』，就是開放之前的頓教和漸教，會歸於非頓非漸（集解說：開放《華嚴經》的頓教，三時的漸教，四時三教都被包含在內。不同於《華嚴經》的聾啞，所以不是頓教；不同於三時次第，所以不是漸教。現在的《法華經》開放顯現，沒有不能成佛的，所以說是會歸於非頓非漸）。說到『權實』，名稱貫通古今，義理意義不同（之前的三個教派的權實不即不離，大小互相隔絕。《法華經》的權實不二，權就是實，實外沒有權。這個意義不同於以往的經典，權實隨順機宜，悉檀逗會而已。《法華經》爲了實施權宜之法，意在於實；開權顯實，意在於權。這個意義不同）。《法華經》之前，權實不同，大小隔絕（《華嚴經》大隔絕於小，鹿苑小隔絕於大，方等同座大小各自聽聞，般若融通約人成隔，義理見於玄文）。比如《華嚴經》時，一權一實（權別實圓，各自不相即。暫且以《華嚴經》為例，三漸可以推知）。為什麼這樣說呢？最初的頓教部，一粗一妙。一妙則與《法華經》沒有兩樣。如果是一粗，需要等待《法華經》開放會歸廢止了，才開始稱之為妙（一妙沒有差別，從教義上顯現真實是相同的）。

【English Translation】 English version: The above-quoted three parables from this school explain the metaphor of 'the flower is for the sake of the lotus'. 'The flower and fruit are both complete', which can be compared to 'being provisionally real while actually expedient' (the flower exists for the sake of the lotus, the flower covers the lotus seed, the expedient is for the sake of the real, the real exists within the expedient, and the essence is not different). 'The flower opens and the lotus appears', which can be compared to 'being actually expedient while provisionally real' (when the opportunity is ripe, it needs to be opened, opening those things that can cover. Sentiments hope to approach the result, which is called covering. Removing those things that are close to the result is called opening. What is being opened? It is those things that can cover). 'The flower falls and the lotus is formed, and the lotus being formed also means the flower falls', which can be compared to 'neither provisional nor real' (the falling flower is like non-expedient, the lotus being formed is like non-real. After opening, it is immediately abolished, and there is no different path in time. Opening teaches practitioners, and the principle is the same. Therefore, after the truth is established, they jointly merge with the Three Virtues, so we know that the Three Virtues should not be provisional or real). Like these and other various expedient meanings, therefore, the lotus flower is used as a metaphor for the Wonderful Law (Xuan Yi).

Speaking of 'revealing the expedient and manifesting the real', it means opening the previous sudden and gradual teachings, converging into neither sudden nor gradual (Jijie says: opening the sudden teaching of the Avatamsaka Sutra (Hua Yan Jing), the gradual teachings of the three periods, and the teachings of the four periods and three teachings are all included. Different from the deaf and mute of the Avatamsaka Sutra, so it is not a sudden teaching; different from the order of the three periods, so it is not a gradual teaching. The current Lotus Sutra (Fa Hua Jing) opens and reveals, and there is no one who cannot become a Buddha, so it is said to converge into neither sudden nor gradual). Speaking of 'expedient and real', the name is consistent from ancient times to the present, but the meaning and significance are different (the expedient and real of the previous three teachings are neither identical nor separate, and the large and small are mutually isolated. The expedient and real of the Lotus Sutra are non-dual, the expedient is the real, and there is no expedient outside the real. This meaning is different from the previous scriptures, where the expedient and real follow the opportunity and are merely skillful means. The Lotus Sutra is for the sake of implementing the expedient, with the intention on the real; revealing the expedient and manifesting the real, with the intention on the expedient. This meaning is different). Before the Lotus Sutra, the expedient and real were different, and the large and small were isolated (the Avatamsaka Sutra is greatly isolated from the small, the Deer Park (Lu Yuan) is small isolated from the large, the Vimalakirti Sutra (Fang Deng) sits together and the large and small each hear, the Prajna (Ban Ruo) integrates and separates according to the person, and the meaning is seen in Xuan Wen). For example, in the Avatamsaka Sutra, there is one expedient and one real (the expedient is separate and the real is complete, and they do not imply each other. Let's take the Avatamsaka Sutra as an example, and the three graduals can be inferred). Why is this so? In the initial sudden teaching section, there is one coarse and one wonderful. The one wonderful is no different from the Lotus Sutra. If it is one coarse, it needs to wait for the Lotus Sutra to open, converge, and abolish it before it can be called wonderful (the one wonderful is no different, and revealing the truth from the doctrine is the same).

一粗方妙者。點前隔異見融即)次鹿苑但粗無妙(但一藏教)方等三粗一妙(藏通別粗圓教為妙)般若二粗一妙(通別二粗。圓妙此已上普昔時義意)來至法華會上總開會廢前四味粗(開前四味粗。會前四味粗。廢前四味粗。故冠以一總字。曰開會廢)令成一乘妙(前四時兩教二乘三教菩薩人理教行差別之粗。至今法華咸皆微妙。別行記云。為實施權開權顯實。會權歸實廢權立實。此之權實餘部永無。此今時義意也)。

諸味圓教更不須開。本自圓融不待開也(在昔圓頓不開自妙華嚴之中普賢普眼三無差別大集染凈一切融通。凈名不思議毛孔含納。思益網明無非法界。般若諸法混同無二。此等圓妙。與今法華佛之知見。無二無別。豈可更開令成妙邪)但是部內兼但對帶。故不及法華淳一無雜。獨得妙名良有以也(華嚴兼於行布差別。鹿苑但一生滅之粗方等大乘對三藏半。般若所帶通別方便。此等四味。不及法華純一佛乘。唯今稱妙。其義如此)故文云。十方佛土中。唯有一乘法。無二亦無三(唯有圓妙一乘。無通教半滿相對之二。無三藏中之三乘。無般若所帶之二。無方等所對之三。此義出文句。偈見總諸佛章。此證教一文)正直舍方便但說無上道(三教方便獨談佛慧。于諸世間為無有上。大直道也。此釋迦章

【現代漢語翻譯】 現代漢語譯本： 一、粗方妙（指教法由淺入深，最終歸於圓滿）。在《法華經》之前，各種不同的見解相互隔閡，未能融合；到了《法華經》則融會貫通。（點明《法華經》之前的教法，隔絕而有差異，到《法華經》則融會貫通） 其次，在鹿野苑所說的教法，只是粗淺而沒有精妙之處（僅僅是藏教）。方等經中，前三種教法是粗淺的，只有圓教是精妙的（藏教、通教、別教是粗淺的，圓教是精妙的）。般若經中，前兩種教法是粗淺的，只有一種是精妙的（通教、別教是粗淺的，圓教是精妙的。以上這些都是過去時代的意義）。 到了《法華經》的法會上，總括性地開顯、會歸、廢除之前的四種粗淺教法（開顯之前的四味粗教，會歸之前的四味粗教，廢除之前的四味粗教，所以用『一總』二字來概括，即開、會、廢），使之成為唯一的圓乘妙法（之前的四個時期的兩教、二乘、三教菩薩，在理、教、行上的差別都是粗淺的，到了《法華經》都變得微妙。別行記中說：爲了實施權法而開顯權法，顯現實法，會歸權法于實法，廢除權法而建立實法。這種權實之說，在其他經典中是沒有的，這是現在的意義）。 各種圓滿的教法，更不需要開顯，本來就是圓融的，不需要等待開顯（過去圓頓的教法，不開顯也是精妙的，如《華嚴經》中普賢、普眼三昧沒有差別，大集經中染凈一切融通，維摩詰經中不可思議的毛孔含納一切，思益經、網明經中沒有不是法界的，般若經中諸法混同沒有二致。這些圓滿精妙的教法，與現在《法華經》中佛的知見，沒有兩樣，難道還需要再次開顯使之成為精妙嗎？）。 但是，之前的教法，有的是兼帶，有的是相對，有的是對待，所以不如《法華經》純一而沒有雜染，唯獨得到『妙』的名稱，確實是有原因的（《華嚴經》兼有行布的差別，鹿野苑的教法只是一生滅的粗淺，方等經中大乘相對三藏教的半字教，般若經所帶的通教、別教方便。這些四味教法，不如《法華經》純一佛乘，只有現在才稱為『妙』，就是這個意思）。 所以經文中說：『在十方佛土中，唯有一乘法，沒有二，也沒有三』（只有圓滿精妙的一乘，沒有通教的半滿相對之二，沒有三藏教中的三乘，沒有般若經所帶的二，沒有方等經所對的三。這個意義出自文句，偈頌見總諸佛章，這是證明教法唯一的一段文字）。『正直舍方便，但說無上道』（捨棄三教的方便，只談論佛的智慧，在世間是無上的大道。這是釋迦章的內容）。

【English Translation】 English version: Firstly, 'rough, provisional, and wonderful' refers to the teachings progressing from shallow to profound, ultimately returning to completeness. Before the Lotus Sutra, various differing views were isolated and unable to merge; with the Lotus Sutra, they become interconnected and thoroughly understood. (It clarifies that the teachings before the Lotus Sutra were isolated and different, while the Lotus Sutra brings them together.) Secondly, the teachings spoken at Mrigadava (Deer Park) are merely rough and lack subtlety (only the Tripitaka teaching). In the Vaipulya Sutras, the first three teachings are rough, and only the Perfect Teaching is wonderful (the Tripitaka, Shared, Separate teachings are rough, while the Perfect Teaching is wonderful). In the Prajna Sutras, the first two teachings are rough, and only one is wonderful (the Shared and Separate teachings are rough, while the Perfect Teaching is wonderful. The above are the meanings of the past era). Arriving at the assembly of the Lotus Sutra, it comprehensively reveals, unifies, and abolishes the previous four rough teachings (revealing the previous four flavors of rough teachings, unifying the previous four flavors of rough teachings, abolishing the previous four flavors of rough teachings, hence the use of 'comprehensively' to summarize, i.e., reveal, unify, abolish), making them the sole Wonderful Vehicle (the differences in principle, teaching, and practice of the two teachings, two vehicles, and three vehicles of Bodhisattvas in the previous four periods are all rough; in the Lotus Sutra, they all become subtle. The Separate Practice Record states: 'To implement the provisional, reveal the provisional, manifest the real, unify the provisional with the real, abolish the provisional and establish the real.' This doctrine of provisional and real is not found in other sutras; this is the meaning of the present era). The various complete teachings do not need further revelation; they are inherently complete and do not need to wait for revelation (in the past, the complete and sudden teachings, without revelation, were also wonderful, such as in the Avatamsaka Sutra, where Samantabhadra and Universal Eye Samadhi have no difference; in the Great Collection Sutra, defilement and purity are all interconnected; in the Vimalakirti Sutra, inconceivable pores contain everything; in the Thinking of the Meaning Sutra and Net of Light Sutra, there is nothing that is not the Dharma Realm; in the Prajna Sutras, all dharmas are mixed and undifferentiated. These complete and wonderful teachings are no different from the Buddha's knowledge and vision in the present Lotus Sutra; why would they need to be revealed again to become wonderful?). However, the previous teachings were sometimes inclusive, sometimes relative, and sometimes oppositional, so they are not as pure and unmixed as the Lotus Sutra, and it alone obtains the name 'Wonderful,' which is indeed for a reason (the Avatamsaka Sutra includes the differences in practice and arrangement; the teachings of Mrigadava are only the roughness of one arising and ceasing; in the Vaipulya Sutras, the Mahayana is relative to the half-word teaching of the Tripitaka; the Prajna Sutras include the Shared and Separate expedient teachings. These four flavors of teachings are not as pure as the One Buddha Vehicle of the Lotus Sutra, and only now is it called 'Wonderful,' which is the meaning). Therefore, the sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no two, and there is no three' (there is only the complete and wonderful One Vehicle, there is no relative two of the Shared Teaching, no three vehicles in the Tripitaka Teaching, no two included in the Prajna Sutras, no three opposed in the Vaipulya Sutras. This meaning comes from the Commentary on the Words, and the verse is found in the chapter on All Buddhas; this is a passage proving the uniqueness of the teaching). 'Honestly abandoning expedients, only speaking of the unsurpassed path' (abandoning the expedients of the three teachings, only discussing the wisdom of the Buddha, which is the unsurpassed great path in the world. This is the content of the Shakyamuni chapter).

中教一文。今取道義故以證行一)但為菩薩不為小乘(昔日方便。謂化小乘。今時開顯。實是菩薩。如彼窮子自謂客作。長者觀之實為己子。開顯小乘作佛。故云不為小乘。菩薩上求下化。因必至果。故云但謂菩薩。此約義引文。以證人一。若據諸佛章偈。則云但教化菩薩)是法住法位。世間相常住(眾生正覺。一如無二。悉不出如。皆以如為位也。出世正覺以如為位。亦以如為相。世間眾生亦復如是。世間相既常住。豈非理一此見文句云云。韶云。相可表幟。位可久居。眾生正覺相位無二。顯迷即理理即常住。佛已契常眾生理是○未來佛章。以證理一)。

時人未得法華妙旨。但見部內有三車窮子化城等譬。乃謂不及余經。蓋不知重舉前四時權獨顯大車。但付家業唯至寶所。故致誹謗之咎(已上並四教儀○妙旨者。跡門三週開顯之妙。初法說周重舉四時之權。會三歸一。身子上根得記是也。次譬說周明三車一車。譬前法說。四大弟子設窮子喻獲得家業。中根信解作佛是也。三因緣周明十六王子下種中間調停今得授記。有化城寶所之喻。下根千二百聲聞等獲益是也。人不見之。故致誹謗。如清涼師李長者等。不知此旨。便為不及也)。

若約時則日輪當午。罄無側影(法華開顯。三乘九界咸皆悟入。譬如

日輪正午無處不明。是則先照高山寅時也。次照幽谷卯時也。次照平畝辰時也。禺中已時也。宋嚴觀二法師。與太史何承天。論中邊之國。依周禮。用一尺五寸上圭。立八尺之表。夏至午時以測日景。猶有餘陰。知此方非中國也。天竺此時無餘陰。知為中國也。地上寸影天上萬里。今言側影者余陰也。影古作景。晉葛洪字苑。始改作影)。

若約味則從熟酥出醍醐。此從摩訶般若出法華(玄一○涅槃經。但云般若出涅槃。今玄文言出法華者。以二經同味故。義立此說)信解品云。復經少時(去法華不遠)父知子意漸以通泰(機無隔異)成就大志(大心即發)自鄙先心(欲求大道)臨欲終時(化緣將訖)而命其子(二萬億佛所受化之徒)並會親族(十方法身菩薩影響者。多是釋迦昔日同業)即自宣言此是我子(從我受學是我所生)舍吾逃走(背此大乘遁入生死)五十餘年(備經六趣)昔在本城懷憂推覓(自昔法身地中。常以二智觀。覓可化之機)忽於此間遇會得之(始於今日感應道交)此實我子我實其父(我實曾於二萬億佛所。常教大法。此結會父子。以定天性)今我所有一切財物(大乘萬行萬德。行為因。德為果)皆是子有(先所出納是子所知指昔日大品領教。所委廣略般若共不共法。此正付家業)時窮子聞父

【現代漢語翻譯】 現代漢語譯本： 正午的太陽照耀四方，沒有哪個地方不被照亮。但要說太陽先照到哪裡，那就是寅時（凌晨三點到五點）照到高山，然後是卯時（凌晨五點到七點）照到幽深的山谷，接著是辰時（早上七點到九點）照到平坦的田地，巳時（上午九點到十一點）照到田地中央。宋朝的嚴觀和二位法師，與太史何承天，討論中原和邊遠國家的情況，依據《周禮》的記載，用一尺五寸的上圭，立起八尺的表，在夏至的午時測量日影，仍然有剩餘的陰影。由此可知這個地方不是中國的中心。而天竺（古印度）這個時候沒有剩餘的陰影，可知那裡才是中國的中心。地上的一寸影子，對應天上的一萬里。現在所說的側影，就是剩餘的陰影。影字古時候寫作景字，晉朝葛洪的《字苑》才開始改作影字。

如果從味道來比喻，就像從熟酥中提煉出醍醐一樣。這就像從《摩訶般若》中產生《法華經》（玄一法師在《涅槃經》中說，般若產生涅槃。現在玄文說產生《法華經》，是因為兩部經的味道相同，所以這樣立說）。《信解品》中說：『又經過一段時間（距離《法華經》不遠），父親知道兒子的心意，逐漸讓他通達順暢（父子之間沒有隔閡差異），成就遠大的志向（遠大的心願隨即生起），兒子也輕視自己之前的想法（想要尋求大道），臨近壽命終結的時候（教化的因緣將要結束），於是命令他的兒子（在過去二萬億佛那裡接受教化的徒弟）以及所有的親族（十方法身菩薩中，那些與釋迦牟尼佛過去有相同行業的人，大多是釋迦牟尼佛過去世的同伴）都聚集在一起，然後自己宣告說：『這是我的兒子（從我這裡接受學習，是我所生），他捨棄我逃走了（背離大乘，遁入生死輪迴）五十年之久（經歷了六道輪迴）。過去在本城中，我一直懷著憂慮尋找他（從過去法身之地中，我常常用二智來觀察，尋找可以教化的機會），忽然在這裡相遇得到了他（從今天開始，感應道交）。這確實是我的兒子，我確實是他的父親（我確實曾經在二萬億佛那裡，常常教導大法，這是結合父子關係，來確定天性）。現在我所有的一切財物（大乘的萬行萬德，行為因，德為果），都是兒子的（之前所出納的都是兒子所知道的，指過去在大品般若經中領受教誨，所委託的廣略般若共不共法，這正是交付家業）。』當時窮子聽到父親

【English Translation】 English version: The midday sun shines everywhere, leaving no place unilluminated. But if one were to say where the sun shines first, it would be on the high mountains at Yin time (3 AM to 5 AM), then on the deep valleys at Mao time (5 AM to 7 AM), then on the flat fields at Chen time (7 AM to 9 AM), and on the center of the fields at Si time (9 AM to 11 AM). During the Song Dynasty, the two Dharma masters Yan Guan, along with the Grand Historian He Chengtian, discussed the situation of the central and remote countries. According to the records in the Zhou Li (Rites of Zhou), they used a one-foot-five-inch shang gui (jade measuring instrument) to erect an eight-foot biao (gnomon) and measured the shadow of the sun at noon during the summer solstice. There was still a remaining shadow. From this, it was known that this place was not the center of China. However, in Tianzhu (ancient India) at this time, there was no remaining shadow, indicating that it was the center of China. One inch of shadow on the ground corresponds to ten thousand li (Chinese miles) in the sky. The 'side shadow' now referred to is the remaining shadow. The character 'shadow' was written as '景' (jing) in ancient times. It was only in Ge Hong's Zi Yuan (Dictionary of Characters) during the Jin Dynasty that it was changed to '影' (ying).

If we use taste as an analogy, it is like extracting daghima (the finest clarified butter) from ripened ghrita (clarified butter). This is like the Lotus Sutra arising from the Maha Prajna Paramita Sutra (Dharma Master Xuan Yi said in the Nirvana Sutra that prajna gives rise to nirvana. Now, Xuan Wen says that it gives rise to the Lotus Sutra because the two sutras have the same taste, so this statement is established). The Faith and Understanding chapter says: 'After a short time (not far from the Lotus Sutra), the father knew his son's intentions and gradually made him understand and be at ease (there was no separation or difference between them), accomplishing great aspirations (great aspiration immediately arose), and the son despised his previous thoughts (wanting to seek the Great Path). When approaching the end of his life (the karmic connection for teaching was about to end), he ordered his son (the disciples who had been taught by the past twenty thousand million Buddhas) and all his relatives (among the Dharmakaya Bodhisattvas of the ten directions, those who had the same karma as Shakyamuni Buddha in the past were mostly his companions from previous lives) to gather together. Then he himself declared: 'This is my son (who received learning from me and was born from me). He abandoned me and ran away (turned away from the Mahayana and entered the cycle of birth and death) for fifty years (experiencing the six realms of existence). In the past, in this city, I was always worried and searching for him (from the past Dharmakaya ground, I often used the two wisdoms to observe and seek opportunities for teaching). Suddenly, I met and found him here (from today onwards, the interaction of response and the Way). This is indeed my son, and I am indeed his father (I indeed taught the Great Dharma in the past in the presence of twenty thousand million Buddhas. This is the union of father and son to establish their inherent nature). Now, all my possessions (the ten thousand practices and ten thousand virtues of the Mahayana, practice being the cause and virtue being the result) belong to my son (what was previously given out was known by the son, referring to the past teachings received in the Great Perfection of Wisdom Sutra, the entrusted extensive and concise prajna, common and uncommon dharmas. This is precisely the handing over of the family business).' At that time, the poor son heard his father

此言。即大歡喜而作是言。我本無心有所希求(三藏本心不求。方等恥小望絕。故不求。般若雖領非己分。故不求)今此寶藏自然而至(如此不求而今自得)此領何義。即是般若之後。次說法華。先已領知庫藏諸物。后不須說但付家業而已。譬前轉教皆知法門。不須重演觀法。直破草菴。賜一大車。授記作佛(玄十○授者授與。記者記事。開與授記皆有通別。通開一切眾生。皆當作佛。別開當座悟入。通記阿耨菩提。別記劫國名號)。

四十六年(乙丑)佛成道后。四十二年說法華經(句記引法性論○說法華。凡二處二會。始在靈山次升虛空。后復還靈山。法華以無量義為序。普賢行法為結)。

法華教主。準四明立義。法華所明三十二相名尊特者。以即法身故。是則生身即法身者。便為尊特。此就開權即劣顯勝而明尊特龍女欲彰開權妙相。故云法身具三十二相。此一一相全理顯現。法身遍故三十二相相相周遍。法具萬德相亦須具。此之妙身不名尊特。更指何身為尊特邪。此則永異凈覺定是生身之義。至若即一論三者。只三十二相如來妙力。為三藏示有分齊。名曰生身。只三十二相如來妙力。為從通入別機示無分齊。名為尊特。只三十二相如來妙力。為圓教機示一一相。即是本性所具法門。名為法身。由

三種機感者如來。即於一身示三種相。四十七年(丙寅)四十八年(丁卯)四十九年(戊辰)

凈飯王病重。念見諸子。佛在王舍城。去此五十由旬(父王所治迦維羅國。王舍城在摩竭提國。並中印土。今言五十由旬。即相去二千里)告難陀阿難羅云。即以神足至王宮所。涌身虛空放大光明。光照王身患得安息。復以手著父王額上曰。王是凈戒之人心垢已離。今應歡喜諦思經法。時王于臥合掌心禮。忽就後世。諸釋棺斂置師子座。佛及難陀喪前肅立。阿難羅云。住在喪足。佛為當來世人不孝。躬欲擔棺。大千世界一切震動。欲界諸天諸龍鬼神。俱來赴喪。時四天王跪請擔棺。各自變身如人形像。世尊手執香爐前行。出詣墓所。千阿羅漢往大海渚。取旃檀香舉棺焚之。諸王收骨置於金函。起塔供養。佛告眾會。父王凈行生凈居天(凈飯王泥洹經○生五凈居者。第三果阿那含人)初波斯匿王(舍衛國主)娉于釋氏摩訶男。以家中婢生女。妻之生子。名流離。年八歲。令詣外家學射術。時新作講堂欲請佛僧。流離即升師子座。諸釋嗔罵之云。此婢生子敢入中坐。撲之著地。后紹王位往征釋種。目連三反白佛。佛言。宿緣已熟今當受報。流離王既入城。取諸釋埋腳地中。以象踏殺之。凡九千九百九萬人。流血成河。選五

【現代漢語翻譯】 現代漢語譯本 三種機感者如來（Tathagata，如來）：即於一身示現三種相。四十七年(丙寅)四十八年(丁卯)四十九年(戊辰)。

凈飯王（Suddhodana）病重，想見諸子。佛在王舍城（Rajagrha），距離這裡五十由旬（yojana，古印度長度單位，約合7英里）。（父王所治理的迦維羅國（Kapilavastu），王舍城在摩竭提國（Magadha），都在中印度。現在說五十由旬，就是相距二千里。）告訴難陀（Nanda）、阿難（Ananda）、羅云（Rahula），即以神通到達王宮。涌身虛空，放出大光明。光明照在王身上，使他的病痛得到安息。又用手放在父王的額頭上說：『大王是持凈戒之人，心垢已經遠離，現在應當歡喜，仔細思量經法。』當時國王在臥榻上合掌，心中禮敬，忽然就去世了。諸位釋迦族人用棺材收斂遺體，安置在師子座上。佛和難陀在靈柩前肅立，阿難和羅云站在靈柩的腳邊。佛爲了將來世人不孝順父母，親自想要抬棺。大千世界一切震動，欲界諸天、諸龍鬼神，都來參加喪禮。當時四大天王跪請抬棺，各自變化身形如人形像。世尊手執香爐在前引導，前往墓地。一千位阿羅漢（Arhat）前往大海邊，取旃檀香（sandalwood）來焚燒棺木。諸位國王收取骨灰，放置在金函中，建造佛塔供養。佛告訴大眾：父王凈行，將往生凈居天（Suddhavasa）。（凈飯王泥洹經中說，往生五凈居天的是第三果阿那含（Anagamin）之人）當初波斯匿王（Prasenajit）（舍衛國（Sravasti）之主）娶釋迦族的摩訶男（Mahanama）的家中婢女所生的女兒為妻，生下兒子，名叫流離（Virudhaka）。八歲時，讓他到外祖父家學習射箭。當時新建講堂，想要邀請佛和僧眾。流離就登上師子座。諸位釋迦族人嗔罵他說：『這個婢女所生的兒子，竟敢坐在中間的位置！』把他撲倒在地。後來繼承王位，前去征討釋迦族。目連（Maudgalyayana）三次勸阻佛。佛說：『宿世的因緣已經成熟，現在應當受報。』流離王進入城中，把諸位釋迦族人埋在土中，用象踩踏殺死他們，總共有九千九百九十萬人，流出的血形成河流。挑選五百位

【English Translation】 English version The Tathagata (如來) manifests three forms in one body for those with three types of receptive capacity. In the 47th year (Bingyin), 48th year (Dingmao), and 49th year (Wuchen).

King Suddhodana (凈飯王) was seriously ill and wished to see his sons. The Buddha was in Rajagrha (王舍城), fifty yojanas (由旬, an ancient Indian unit of distance, approximately 7 miles) away. (King Suddhodana ruled Kapilavastu (迦維羅國), while Rajagrha was in Magadha (摩竭提國), both in central India. Fifty yojanas is about two thousand li.) He told Nanda (難陀), Ananda (阿難), and Rahula (羅云) to go to the royal palace using his divine powers. He rose into the sky, emitting great light. The light shone on the king's body, bringing him peace from his illness. He then placed his hand on his father's forehead and said, 'O King, you are a person of pure precepts, your mental defilements are already gone. Now you should rejoice and carefully contemplate the scriptures.' At that time, the king, lying in bed, folded his palms in reverence and passed away. The Shakya clan placed the body in a coffin and placed it on a lion throne. The Buddha and Nanda stood solemnly before the coffin, while Ananda and Rahula stood at the foot of the coffin. The Buddha, concerned that future generations would be unfilial, personally wanted to carry the coffin. The entire great thousand world trembled, and the devas (諸天), dragons (諸龍), and spirits (鬼神) of the desire realm all came to attend the funeral. At that time, the Four Heavenly Kings knelt and requested to carry the coffin, each transforming into a human form. The World Honored One held an incense burner and led the way to the burial ground. A thousand Arhats (阿羅漢) went to the seashore to collect sandalwood (旃檀香) to burn the coffin. The kings collected the bones and placed them in a golden casket, building a pagoda for offerings. The Buddha told the assembly: His father, through pure conduct, will be reborn in the Pure Abode Heaven (凈居天). (The Nirvana Sutra of King Suddhodana states that those reborn in the Five Pure Abodes are Anagamins (阿那含), those who have attained the third fruit.) Initially, King Prasenajit (波斯匿王) (ruler of Sravasti (舍衛國)) married a daughter born to a maid in the household of Mahanama (摩訶男) of the Shakya clan. She gave birth to a son named Virudhaka (流離). At the age of eight, he was sent to his maternal grandparents' home to learn archery. At that time, a new lecture hall was being built, and they wanted to invite the Buddha and the Sangha. Virudhaka ascended the lion throne. The Shakyas scolded him, saying, 'This son of a maid dares to sit in the middle seat!' and threw him to the ground. Later, he inherited the throne and went to conquer the Shakya clan. Maudgalyayana (目連) tried to dissuade the Buddha three times. The Buddha said, 'The karmic conditions of past lives have matured, and now they must receive the retribution.' King Virudhaka entered the city, buried the Shakyas in the ground, and had elephants trample them to death, totaling nine million nine hundred and ninety thousand people, their blood forming a river. He selected five hundred

百端正釋女。欲與相接。一女罵云。我今何故與婢生種通。乃至五百女皆如此罵。王取五百女。刖手足擲坑中。還至舍衛。兄祇陀太子出見。流離王曰。吾與諸釋戰何不佐我。祇陀曰。我不堪殺害眾生。王即拔劍殺祇陀。命終即生忉利。五百釋女稱怨向佛。佛至其邊說法得法眼凈。命終生天。佛還給孤獨園告諸比丘。今流離王及此兵眾卻後七日盡當磨滅。至七日初。王將兵眾詣河娛樂。天大雷震暴風疾雨。王及兵眾為水所漂。身壞命終入阿鼻獄(此云無救鼻音毗)佛因為諸比丘。說釋種宿世捕魚殺害因緣。今還受報之事(長阿含經○案興起行經云。過去羅閱城。有池多魚。村人捕之。著岸而跳。一魚名䴸。一名多舌。相語曰。我等不犯。人橫見殺。我後世當報。時村人男女。今諸釋種是。䴸魚者。毗婁勒王是。多舌者。今王相師名惡舌者是。我是時為小兒。見魚跳而喜。以杖打魚頭。王伐釋種。時我得頭痛)。流離殺諸釋氏。阿難愁惱。來佛所言。我與如來同一釋種。云何如來光顏如常。佛言。我修空定。過三年已還來問我(涅槃經)目連。取知識四五千人盛著缽中。舉置虛空。流離軍退。佛令取缽視之。人皆死盡。佛為說無常法。無央數人得須佗洹果(法句喻經)。五十年(己巳)五十一年(庚午)五十二年(辛未

【現代漢語翻譯】 百端正釋女（釋迦族女子）。想要與她們交合。其中一個女子罵道：『我為何要與婢女所生的種族通婚？』乃至五百個女子都這樣罵他。流離王抓走了這五百個女子，砍斷她們的手腳，把她們扔進坑裡。之後，流離王回到舍衛城。他的哥哥祇陀太子出來見他。流離王說：『我與諸釋迦族人作戰，你為何不幫助我？』祇陀說：『我不忍心殺害眾生。』流離王隨即拔劍殺了祇陀。祇陀死後立即轉生到忉利天（三十三天）。五百個釋迦族女子向佛陀訴說冤屈。佛陀來到她們身邊說法，使她們獲得了法眼凈（證得初果）。她們死後都轉生到天界。佛陀回到給孤獨園，告訴眾比丘：『如今流離王和他的軍隊，七天之後都將滅亡。』到了第七天，流離王帶領軍隊到河邊享樂。突然天降雷霆，狂風暴雨。流離王和他的軍隊都被水沖走。身死命終后墮入阿鼻地獄（此云無救，鼻音毗）。佛陀因此為眾比丘講述了釋迦族在過去世捕魚殺生的因緣，如今遭受報應的事情（長阿含經。案：興起行經說，過去羅閱城有個池塘，裡面有很多魚。村民們捕撈這些魚，把它們放在岸上，魚在岸上跳動。其中一條魚名叫䴸，另一條魚名叫多舌。它們互相說道：『我們沒有犯任何罪，卻橫遭殺害。我們後世一定要報仇。』當時的村民男女，就是現在的釋迦族人。䴸魚就是毗琉璃王。多舌魚就是現在的國王相師，名叫惡舌。我當時是個小孩，看到魚跳動很高興，就用棍子打魚頭。毗琉璃王攻打釋迦族時，我得了頭痛）。流離王殺害諸釋迦族人，阿難（佛陀的十大弟子之一）感到愁惱，來到佛陀處說：『我與如來是同一釋迦族人，為何如來您的光顏卻如往常一樣？』佛陀說：『我修習空定，過三年後再來問我（涅槃經）。』目連（佛陀的十大弟子之一）用缽盛裝四五千個有道行的釋迦族人，舉到空中，希望流離王退兵。佛陀讓大家看缽中的人，發現他們都死了。佛陀為他們說了無常之法，無數人證得了須陀洹果（初果）（法句喻經）。五十年（己巳），五十一年（庚午），五十二年（辛未）。

【English Translation】 The women of the Shakya clan, all upright, were desired for intercourse. One woman cursed, saying, 'Why should I have relations with the offspring of a slave?' All five hundred women cursed him in this way. King Virudhaka seized these five hundred women, cut off their hands and feet, and threw them into a pit. Afterwards, King Virudhaka returned to Shravasti. His brother, Prince Jetri, came out to meet him. King Virudhaka said, 'I am at war with the Shakyas, why do you not assist me?' Jetri said, 'I cannot bear to kill living beings.' King Virudhaka then drew his sword and killed Jetri. Immediately after his death, Jetri was reborn in Trayastrimsa Heaven (Heaven of the Thirty-Three). The five hundred Shakya women complained to the Buddha. The Buddha came to their side and preached the Dharma, enabling them to attain the pure Dharma eye (attainment of the first fruit). After their death, they were all reborn in the heavens. The Buddha returned to Anathapindika's Park and told the monks, 'Now, King Virudhaka and his army will all perish in seven days.' On the seventh day, King Virudhaka led his army to the river for entertainment. Suddenly, there was a great thunder and a violent storm. King Virudhaka and his army were swept away by the water. After death, they fell into Avici Hell (this means 'without rescue'). The Buddha then told the monks about the past life karma of the Shakyas, who had killed fish, and now they were receiving retribution (Dirgha Agama Sutra. Note: The Sutra on the Cause of Rising says that in the past, in the city of Rajagriha, there was a pond with many fish. The villagers caught these fish and put them on the shore, where the fish were jumping. One fish was named Rohita, and another was named 'Many Tongues.' They said to each other, 'We have committed no crime, yet we are killed. We will take revenge in future lives.' The villagers, both men and women, were the Shakyas of today. The Rohita fish was King Virudhaka. The fish 'Many Tongues' was the king's minister, named 'Evil Tongue.' At that time, I was a child, and I was happy to see the fish jumping, so I hit the fish on the head with a stick. When King Virudhaka attacked the Shakyas, I had a headache). When King Virudhaka killed the Shakyas, Ananda (one of the ten great disciples of the Buddha) was worried and came to the Buddha, saying, 'I and the Tathagata are of the same Shakya clan, why is your countenance as radiant as usual?' The Buddha said, 'I am practicing the Samadhi of Emptiness. Come and ask me again after three years (Nirvana Sutra).' Maudgalyayana (one of the ten great disciples of the Buddha) took four or five thousand knowledgeable Shakyas and placed them in a bowl, lifting it into the air, hoping that King Virudhaka would retreat. The Buddha told everyone to look at the people in the bowl, and they found that they were all dead. The Buddha spoke to them about the Dharma of Impermanence, and countless people attained the Srotapanna fruit (the first fruit) (Dhammapada Sutra). Year 50 (Ji Si), Year 51 (Geng Wu), Year 52 (Xin Wei).

)

冬十一月既望。佛在毗舍離國大林精舍重閣講堂。告諸比丘。卻後三月我當般涅槃。即為說普賢菩薩行法經。

述曰。案神照經疏云。建子之月既望。告眾行法。既是結經。則知說法華止七年耳。今約已經開顯又二經同味。故通稱八年也。

佛祖統紀卷第三(下終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四

宋景定四明東湖沙門志磐撰

教主釋迦牟尼佛本紀第一之四

入涅槃

序曰。如來所說一代法門。其意在乎開顯大事因緣而已。及乎人機既得大益。則又為之說云。所應度者皆已度畢。於是唱入滅度。以示化儀之有始卒。將以起懈怠者之慕心以垂訓未來之人爾。至曰我不滅度常在靈山。斯則如來不生不滅大般涅槃之旨。

言涅槃者。此有二義。一者為法華未熟人追說四教。具談佛性令知真常入大涅槃。名捃拾殘機教(四教儀)謂如來調熟漸機眾生。以法華涅槃。皆為后教後味。譬如田家先種先熟先收。后種后熟后收。是以八千聲聞。無量損生菩薩。大德身子等。於法華中得受記莂。見如來性成大果實。如秋收冬藏更無所作。即是前番。從摩訶般若出法華。若鈍根人法華不入。更用般若淘汰。如五千自起人天被移。此等

【現代漢語翻譯】 現代漢語譯本：

冬十一月十五。佛陀在毗舍離國（Vaishali）大林精舍（Mahavana）重閣講堂，告訴各位比丘（bhikkhu）：『再過三個月，我將入般涅槃（Parinirvana）。』隨即為他們宣說了《普賢菩薩行法經》。 述曰：根據神照經疏的記載，建子之月（指農曆十一月）十五，佛陀告知大眾修行方法，這已經是結經了。由此可知，佛陀宣講《法華經》只有七年。現在考慮到已經開顯，又有兩部經與《法華經》同味，所以統稱為八年。 《佛祖統紀》卷第三（下終） 大正藏第 49 冊 No. 2035 《佛祖統紀》 《佛祖統紀》卷第四 宋景定年間四明東湖沙門志磐撰 教主釋迦牟尼佛本紀第一之四 入涅槃 序言：如來（Tathagata）所說的一代法門，其意義在於開顯大事因緣。等到眾生的根機已經得到大利益，佛陀又為他們宣說：『所應該度化的人都已經度化完畢。』於是宣告入滅度，以此來顯示教化儀式的有始有終，將以此來激發懈怠者的慕道之心，垂訓未來的修行人。至於說『我不滅度，常在靈山』，這則是如來不生不滅大般涅槃的宗旨。 說到涅槃（Nirvana），這裡有兩種含義。一種是爲了《法華經》中尚未成熟的人，追溯宣說四教，詳細談論佛性，使他們瞭解真常，進入大涅槃，這叫做捃拾殘機教（四教儀）。意思是如來調伏成熟漸悟根機的眾生，用《法華經》和《涅槃經》，都是爲了后教後味。譬如農家先種先熟先收，后種后熟后收。因此，八千聲聞（sravaka），無量損生菩薩（bodhisattva），大德身子等，在《法華經》中得到授記，見到如來性，成就大果實，如同秋收冬藏，再無所作，這就是前番。從《摩訶般若經》（Mahaprajnaparamita Sutra）出《法華經》。如果鈍根之人無法進入《法華經》，就再用《般若經》淘汰，如同五千自起人天被移。這些人

【English Translation】 English version:

In the eleventh month of winter, on the fifteenth day, the Buddha was at the Mahavana (Great Forest Monastery) in Vaishali (city), in the double-storied lecture hall, and told the bhikkhus (monks): 'In three months, I will enter Parinirvana (final Nirvana).' Then he spoke the Universal Worthy Bodhisattva Practice Dharma Sutra. Note: According to the commentary on the Shen Zhao Sutra, on the fifteenth day of the month of Jianzi (the eleventh month of the lunar calendar), the Buddha told the assembly about the practice methods, which is already the conclusion of the sutra. From this, it can be known that the Buddha preached the Lotus Sutra for only seven years. Now, considering that it has already been revealed, and there are two more sutras with the same flavor as the Lotus Sutra, it is generally called eight years. Chronicles of the Buddha Patriarchs, Volume 3 (End of Lower) Taisho Tripitaka Volume 49 No. 2035 Chronicles of the Buddha Patriarchs Chronicles of the Buddha Patriarchs, Volume 4 Compiled by Shramana Zhipan of Donghu, Siming, during the Jingding period of the Song Dynasty The Basic Annals of Shakyamuni Buddha, the Teaching Master, Part 1 of 4 Entering Nirvana Preface: The Dharma teachings of a lifetime spoken by the Tathagata (Thus Come One), their meaning lies in revealing the great event and condition. When the faculties of sentient beings have obtained great benefit, the Buddha then says to them: 'Those who should be liberated have all been liberated.' Thus, he announces entering extinction, to show that the teaching ceremony has a beginning and an end, and to inspire the aspiration of the lazy and instruct future practitioners. As for saying 'I do not enter extinction, I am always on Vulture Peak,' this is the principle of the Tathagata's non-birth, non-death, Great Parinirvana. Speaking of Nirvana, there are two meanings here. One is to retrospectively explain the Four Teachings for those who are not yet mature in the Lotus Sutra, discussing the Buddha-nature in detail, so that they understand true permanence and enter Great Nirvana. This is called the 'Gathering Remaining Faculties Teaching' (Four Teachings Ritual). It means that the Tathagata tames and matures sentient beings with gradual faculties, using the Lotus Sutra and the Nirvana Sutra, all for later teachings and later flavors. It is like a farmer who plants first, ripens first, and harvests first, and plants later, ripens later, and harvests later. Therefore, eight thousand sravakas (hearers), countless bodhisattvas (enlightenment beings) who have reduced their lives, the virtuous Shariputra, etc., received predictions in the Lotus Sutra, saw the Tathagata-nature, and achieved great fruits, like autumn harvest and winter storage, with nothing more to do, which is the first round. The Lotus Sutra comes from the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). If people with dull faculties cannot enter the Lotus Sutra, then the Prajna Sutra is used to eliminate them, like the five thousand who rose on their own and were moved from the heavens and humans. These people

未熟者。更論般若入于涅槃而見佛性。即是后番。從般若出大涅槃。故知法華前番。如秋成大獲。涅槃后番。如捃拾余殘(玄十)。

述曰。法華開顯已廢方便。其未熟者尚勞調停。故於臨滅度時。重施三教之權。用顯一乘之實。此追說之意也(義在聖行品)然五千先已結緣略聞開顯。今此會中復為追說。既于當座知常。故須即施即廢。此追泯之意也(義在德王品)追說者重施也。追泯者重會也。法華已施已廢。即是前番涅槃重施重廢。即是后番。簽之言曰涅槃重施方便。又云泯者會合。皆此義也。

二者。為末世比丘畜不凈物(失戒)樂誦外典不教佛經(失乘)于佛法中起斷滅見。夭傷慧命亡失法身。使乘戒俱失。故更扶三藏廣開常宗設三種權扶一圓實。故名扶律談常教(雜見大經玄簽及四教儀)若言不許諸惡比丘畜八不凈。是戒門事門(此即扶律義。案律云。八不凈者。一田園。二種植。三谷帛。四畜人仆。五養禽獸。六錢寶。七褥釜。八象金飾床及諸重物。此之八物顯過不應)若說如來實不畢竟入于涅槃。及遮外典。此是乘門理門(此即談常義。據經合云。如來實不畢竟涅槃。方是談常。今籤文云。如來畢竟入于涅槃。此脫實不兩字今用經補足)若末代諸惡比丘破戒。說如來無常。及讀外典。則並

【現代漢語翻譯】 現代漢語譯本：對於那些尚未成熟的人來說，如果討論通過般若智慧進入涅槃，從而證見佛性，那就是後半部分的內容了。因為大涅槃是從般若智慧中產生的。因此可知，《法華經》是前半部分，就像秋收時節獲得大豐收；而《涅槃經》是後半部分，就像在收割后撿拾剩餘的穀穗（玄十）。

解釋：在《法華經》中，已經開顯了真實之理，廢除了方便之法。但對於那些尚未成熟的人，還需要進行調和引導。因此，在佛陀臨近涅槃時，再次施設聲聞、緣覺、菩薩三教的方便之法，用以彰顯一乘實相的真實。這就是追說的含義（義理在《聖行品》中）。然而，過去的五千人已經結下法緣，略微聽聞了開顯之理。現在，在這個法會上，再次為他們追說。既然他們已經當場證知了常住不滅之理，因此必須立即施設，立即廢除。這就是追泯的含義（義理在《德王品》中）。追說，就是重新施設方便之法；追泯，就是重新會歸真實之理。《法華經》已經施設並廢除了方便之法，是為前半部分；《涅槃經》重新施設並重新廢除方便之法，是為後半部分。智者大師的《涅槃經玄義》中說，《涅槃經》重新施設方便之法，又說『泯』就是會合，都是這個意思。

其次，是爲了末世的比丘們，他們畜養不清凈之物（違犯戒律），喜歡誦讀外道典籍而不教導佛經（喪失正乘），在佛法中產生斷滅之見，夭折慧命，喪失法身，使得戒律和正乘都喪失。因此，再次扶持三藏教法，廣泛開顯常住之宗，設立三種方便之法來扶助一圓實相之理，所以稱為扶律談常教（雜見《大般涅槃經玄義》和《四教儀》）。如果說不允許那些作惡的比丘畜養八種不清凈之物，這是戒門和事門的內容（這就是扶律的含義。查閱戒律可知，八種不清凈之物是：一、田園；二、種植；三、穀物和布帛；四、畜養奴僕；五、飼養禽獸；六、錢財寶物；七、床褥和鍋釜；八、用金銀裝飾的床以及各種貴重物品。這八種物品明顯有過失，不應該擁有）。如果說如來實際上並沒有畢竟進入涅槃，以及遮止外道典籍，這是乘門和理門的內容（這就是談常的含義。根據經文應該說，如來實際上並沒有畢竟進入涅槃，才是談常。現在智者大師的籤文說，如來畢竟進入涅槃，這裡脫落了『實不』兩個字，現在用經文補足）。如果末代的那些作惡比丘破戒，說如來是無常的，以及讀誦外道典籍，那麼就一起...

【English Translation】 English version: For those who are not yet mature, to discuss entering Nirvana through Prajna (wisdom) and seeing Buddha-nature is the latter part. Because Great Nirvana comes from Prajna. Therefore, it is known that the Lotus Sutra is the first part, like a great harvest in autumn; while the Nirvana Sutra is the latter part, like gleaning the remaining ears of grain after the harvest (Xuan Shi).

Explanation: In the Lotus Sutra, the true principle has been revealed, and the expedient means have been abandoned. But for those who are not yet mature, there is still a need for reconciliation and guidance. Therefore, when the Buddha is near Nirvana, he again employs the expedient means of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to manifest the reality of the One Vehicle (Ekāyana). This is the meaning of 'following up' (the meaning is in the Sacred Conduct Chapter). However, the previous five thousand people have already formed a connection with the Dharma and have slightly heard the principle of revelation. Now, in this assembly, it is again 'followed up' for them. Since they have already realized the principle of permanence on the spot, it is necessary to immediately employ and immediately abandon. This is the meaning of 'following and eliminating' (the meaning is in the Virtue King Chapter). 'Following up' means re-employing expedient means; 'following and eliminating' means re-converging to the true principle. The Lotus Sutra has already employed and abandoned expedient means, which is the first part; the Nirvana Sutra re-employs and re-abandons expedient means, which is the latter part. Zhiyi's commentary on the Nirvana Sutra says that the Nirvana Sutra re-employs expedient means, and also says that 'eliminating' means converging, which is all this meaning.

Secondly, it is for the monks of the degenerate age who keep impure things (violating the precepts), like to recite external scriptures and do not teach Buddhist scriptures (losing the right vehicle), give rise to views of annihilation in the Buddha-dharma, prematurely destroy their wisdom-life, lose their Dharma-body, and cause both precepts and the right vehicle to be lost. Therefore, the Three Pitakas (Tripitaka) are supported again, the doctrine of permanence is widely revealed, and three kinds of expedient means are established to support the one perfect reality. Therefore, it is called the 'teaching of supporting the precepts and discussing permanence' (seen in the Profound Meaning of the Great Nirvana Sutra and the Four Teachings). If it is said that evil monks are not allowed to keep the eight impure things, this is the content of the precept gate and the practice gate (this is the meaning of supporting the precepts. According to the precepts, the eight impure things are: 1. fields and gardens; 2. planting; 3. grains and cloth; 4. keeping servants; 5. raising birds and animals; 6. money and treasures; 7. bedding and pots; 8. beds decorated with gold and silver and various valuable items. These eight items are obviously faulty and should not be possessed). If it is said that the Tathagata (如來) actually does not ultimately enter Nirvana, and that external scriptures are prohibited, this is the content of the vehicle gate and the principle gate (this is the meaning of discussing permanence. According to the sutra, it should be said that the Tathagata actually does not ultimately enter Nirvana, which is discussing permanence. Now, Zhiyi's commentary says that the Tathagata ultimately enters Nirvana, which omits the words 'actually not', which are now supplemented with the sutra). If the evil monks of the degenerate age break the precepts, say that the Tathagata is impermanent, and recite external scriptures, then together...

無乘戒。失常住命。賴由此經扶律談常。則乘戒具足。故知此經為贖常住命之重寶(簽引大經云。若人藏積七寶。為未來谷貴賤。侵值遇惡王。為用贖命。乃當出用。諸佛秘藏亦復如是。為未來世諸惡比丘。畜不凈物。為四眾說。如來畢竟入于涅槃。讀誦外典不教佛經如是等惡出現世時。為滅諸惡為說是經。是經若滅佛法則滅)。

述曰。法華開顯之後。涅槃廣開常宗。知一切眾生皆有佛性。於是末代無知。安於平等大慧之說。忽略戒律不復經懷。此戒緩之失也。至於不讀佛經唯好外典。此乘緩之失也(是知讀經要在解義。行行始可名乘。若只循行數墨。但是人天福業。菩提遠因。未足以為出世之近果也)乘戒俱緩。非三塗之歸而何歸。如來久鑒未來。唱商行寄金之典。重扶三藏圓會真常。顧命之言有在於是。然則扶律談常之教。正被今日。凡在為學可不自勉。是以止觀方便具五緣中。首明持戒以為助道。要令行人以圓三觀。觀察所持十種戒本相相清凈事理俱持。乘戒俱急。非同十二年中不知圓常。唯明事相之戒。故義例有云。雖依法華三昧妙行。末代鈍根。若無扶助。則正行傾覆。故須扶律談常以顯實相。若夫大經所云。于戒緩者不名為緩。于乘緩者乃名為緩。此即偏贊大乘。格量優劣之文。豈當恃此便忽事

【現代漢語翻譯】 現代漢語譯本 無乘戒：失去了常住之命（指解脫生死輪迴的機會）。幸賴有《涅槃經》扶助戒律，宣談常住之理，才能使乘戒具足。所以說，此經是贖回常住之命的珍寶。（簽註引用《大般涅槃經》說：『如果有人積藏七寶，是爲了未來穀物貴賤不定時，或者遭遇惡王，用來贖命，才應當拿出來使用。諸佛的秘密藏也是如此，是爲了未來世那些畜養不凈之物，為四眾說法，說如來畢竟會入于涅槃，讀誦外道典籍而不教導佛經的惡比丘出現於世時，爲了滅除這些罪惡而宣說此經。這部經如果滅亡，佛法也就滅亡了。』）

述曰：在《法華經》開顯之後，《涅槃經》廣泛地開示了常宗，使人知道一切眾生都具有佛性。於是末世無知之人，安於平等大慧之說，忽略了戒律，不再放在心上。這是戒律方面的懈怠。至於不讀佛經，只喜歡外道典籍，這是大乘方面的懈怠。（由此可知，讀經的關鍵在於理解經義，身體力行才能稱之為『乘』。如果只是循規蹈矩，數著墨跡，那只是人天福報的業因，是求得菩提的遙遠因緣，不足以成為出世的近期結果。）乘戒都懈怠，不墮入三惡道還能去哪裡呢？如來早就預見到未來，所以宣唱了商行寄金的典故，重新扶助三藏，圓融會通真常之理。顧命之言就在於此。那麼，扶助戒律，宣談常住之教，正是爲了今日。凡是學習的人，難道不應該自我勉勵嗎？因此，天臺止觀的方便具足五緣中，首先說明持戒是助道之法，要讓修行人以圓融的三觀，觀察所持的十種戒本，使其本相清凈，事理雙修，乘戒並重。這不同於十二年中不知圓常，只講事相之戒。所以義例中有說：『即使依照《法華經》的三昧妙行，末世鈍根之人，如果沒有扶助，那麼正行就會傾覆。所以必須扶助戒律，宣談常住之理，以顯明實相。』至於《涅槃經》所說的，『對於戒律懈怠的人，不能稱之為懈怠；對於大乘懈怠的人，才稱之為懈怠』，這只是偏袒讚揚大乘，衡量優劣的說法，怎麼能依仗這個就忽略事相之戒呢？

【English Translation】 English version Without the precepts of the Mahayana, one loses the life of permanence (referring to the opportunity to be liberated from the cycle of birth and death). Fortunately, this Sutra (Nirvana Sutra) supports the Vinaya (discipline) and discusses the principle of permanence, so that the precepts of the Mahayana are complete. Therefore, it is known that this Sutra is a precious treasure for redeeming the life of permanence. (The commentary quotes the Mahayana Nirvana Sutra, saying: 'If a person accumulates seven treasures, it is for the future when the price of grain is uncertain, or when encountering an evil king, to redeem life, then they should be used. The secret treasury of all Buddhas is also like this, it is for the future world when evil Bhikshus who keep impure things, preach to the four assemblies, say that the Tathagata will ultimately enter Nirvana, and recite external scriptures without teaching Buddhist scriptures appear in the world, to eliminate these evils, this Sutra is preached. If this Sutra is destroyed, the Dharma will also be destroyed.')

Commentary: After the opening and revealing of the Lotus Sutra, the Nirvana Sutra extensively reveals the doctrine of permanence, making people know that all sentient beings have Buddha-nature. Therefore, ignorant people in the degenerate age are content with the teaching of equal great wisdom, neglecting the precepts and no longer keeping them in mind. This is negligence in terms of discipline. As for not reading Buddhist scriptures and only liking external scriptures, this is negligence in terms of the Mahayana. (From this, it can be known that the key to reading scriptures lies in understanding the meaning, and practicing accordingly can be called 'Mahayana'. If one only follows the rules and counts the ink marks, that is only the cause of blessings for humans and devas, a distant cause for seeking Bodhi, and not enough to be a near result for transcending the world.) If both the Mahayana and the precepts are neglected, where else can one go but to the three evil realms? The Tathagata foresaw the future long ago, so he proclaimed the story of merchants depositing gold, and re-supported the three baskets (Tripitaka), harmonizing and uniting the principles of true permanence. The words of entrusting the mandate are in this. Then, the teaching of supporting the Vinaya and discussing permanence is precisely for today. All those who are learning, shouldn't they encourage themselves? Therefore, in the five conditions for the convenience of Zhi Guan (Cessation and Contemplation), the first is to explain that upholding the precepts is a method to assist the path, requiring practitioners to observe the ten kinds of precepts they hold with the perfect three contemplations, so that their original nature is pure, and both the phenomenal and the noumenal are cultivated, emphasizing both the Mahayana and the precepts. This is different from not knowing the perfect and permanent for twelve years, and only talking about the precepts of phenomena. Therefore, there is a saying in the meaning example: 'Even if one follows the Samadhi and wonderful practice of the Lotus Sutra, if the dull-rooted people in the degenerate age do not have support, then the correct practice will be overturned. Therefore, it is necessary to support the Vinaya and discuss permanence to manifest the true nature.' As for what the Nirvana Sutra says, 'Those who are negligent in the precepts cannot be called negligent; those who are negligent in the Mahayana are called negligent,' this is only a biased praise of the Mahayana, a statement of measuring the advantages and disadvantages, how can one rely on this to neglect the precepts of phenomena?

戒。止觀謂乘急戒緩者。以三塗身見佛聞經。如華嚴涅槃。鬼神龍畜皆預列眾。如是因果。差降升沈非一。云何難言理戒得道。何用事戒。幸於人天受道。何意苦入三塗(文句)不明此宗。未足與議涅槃最後之訓。若但弘四分不讀大乘。徒知專守鹿苑持犯之章。曾未獲聞鷲峰開顯之旨。此為弘道。良用悲心。如智者之滅。弟子問誰可宗仰。則答之曰。波羅提木叉(戒)四三昧在焉(乘)左溪之逝。則顧謂門人曰。吾六即道圓萬行無得(乘)戒為心本(戒)汝等師之。是又知列祖弘道。未嘗不取本于乘戒俱急扶律談常之意。

若論時味與法華同。談其部內純雜小異(四教儀○句記以十六意辨異二經云。判味同時。而部有異云云。又玄雲。涅槃猶帶三乘。此經純一無雜)○然二經教意起儘是同。如法華三週說法。斷奠聲聞咸歸一實(開跡也○斷丁亂反。奠如字。訓決定。依經文。則是決了聲聞法之義)后開近顯遠明菩薩事(顯本也)涅槃亦是先勝三修(簽斥奪三修。十仙小證○涅槃玄。邪三修者。世人隨邪師教。相續為常。適意為樂。動轉為是我。劣三修者。聲聞依半教。謂三界無常。諸有非樂。一切空無我無我所。勝三修者。依佛勝教破於劣修。以常樂我。斥諸比丘無常苦空無我虛偽不真。法身常恒無有變易。歡

【現代漢語翻譯】 現代漢語譯本 關於戒律，止觀認為重視禪定而輕視戒律的人，是因為即使身處三惡道，也能見到佛、聽聞佛經。例如《華嚴經》、《涅槃經》中，鬼神、龍、畜生都位列聽眾之中。這樣的因果關係，差別、降級、晉陞、沉淪並非只有一種。怎麼能輕易地說理解戒律的道理就能得道，而不需要實際遵守戒律呢？如果僅僅滿足於在人天道中接受教誨，又何必痛苦地墮入三惡道呢？（文句）如果不明白這個宗旨，就不配討論《涅槃經》最後的教誨。如果只弘揚《四分律》，而不閱讀大乘經典，就只是知道專門遵守鹿苑的持戒和犯戒的條文，卻從未聽聞過靈鷲山開顯的宗旨。這樣的弘揚佛法，真是令人感到悲哀。例如智者大師圓寂后，弟子問應該以誰為宗仰，智者大師回答說：『波羅提木叉（戒律），四種三昧就在其中（禪定）。』左溪大師圓寂時，回頭告訴弟子們說：『我六即位的道理已經圓滿，萬行修持也沒有什麼可以執著的（禪定），戒律是心之根本（戒律），你們應當以戒為師。』由此可知，歷代祖師弘揚佛法，沒有不重視禪定和戒律並重，扶持戒律，宣講常道之意的。

如果從時節因緣和滋味上來說，《涅槃經》與《法華經》相同，但從其所包含的內容來說，純粹和夾雜略有不同。（四教儀○句記用十六種方式辨別兩部經的差異，說：『判決滋味是相同的，但所包含的內容有差異。』又玄義中說：『《涅槃經》還帶有三乘的教義，而《法華經》純粹唯一，沒有夾雜。』）然而，這兩部經的教義的起始和終結是相同的。例如《法華經》的三週說法，斷除了聲聞乘的疑惑，使他們都歸於一實之理（開跡顯本）。後來開啟近處的權法，顯示遠處的實法，闡明菩薩的事蹟（顯本）。《涅槃經》也是先破斥世俗的、低劣的、錯誤的修行（簽註斥責奪取三種修行，十仙的小小證明○《涅槃玄》中說，邪的三種修行是指世人隨從邪師的教導，認為相續不斷是常，順應心意是樂，動轉變化是我。低劣的三種修行是指聲聞乘依據半字教，認為三界是無常的，諸有都是苦的，一切都是空無我無我所。殊勝的三種修行是指依據佛陀殊勝的教導，破斥低劣的修行，以常、樂、我來駁斥那些比丘所說的無常、苦、空、無我是虛偽不真實的，法身是常恒不變的，歡

【English Translation】 English version Regarding precepts, those who, according to Zhi Guan (止觀), emphasize meditation (乘) while neglecting precepts, do so because even in the three evil realms, one can see the Buddha and hear the scriptures. For example, in the Avatamsaka Sutra (華嚴經) and the Nirvana Sutra (涅槃經), ghosts, spirits, dragons, and animals are listed among the audience. Such causal relationships, with differences, demotions, promotions, and sinkings, are not singular. How can one easily say that understanding the principles of precepts is enough to attain enlightenment, without actually observing them? If one is content with receiving teachings in the realms of humans and gods, why suffer the pain of falling into the three evil realms? (Wen Ju 文句) If one does not understand this principle, one is not qualified to discuss the final teachings of the Nirvana Sutra. If one only promotes the Four-Part Vinaya (四分律) without reading the Mahayana scriptures, one only knows how to strictly adhere to the rules of observance and transgression in the Deer Park (鹿苑), but has never heard the teachings revealed on Vulture Peak (鷲峰). Such promotion of the Dharma is truly lamentable. For example, when Master Zhi Zhe (智者) passed away, his disciples asked who they should rely on, and he replied: 'The Pratimoksha (波羅提木叉) (precepts), the four Samadhis are within it (meditation).' When Master Zuo Xi (左溪) passed away, he turned to his disciples and said: 'My understanding of the Six Identities (六即) is complete, and there is nothing to cling to in the myriad practices (meditation), precepts are the root of the mind (precepts), you should take them as your teacher.' From this, it can be seen that the patriarchs of all generations promoted the Dharma, without failing to emphasize both meditation and precepts, supporting the precepts, and expounding the eternal Dharma.

If we consider the timing and flavor, the Nirvana Sutra is the same as the Lotus Sutra (法華經), but in terms of its contents, there are slight differences between pure and mixed. (Si Jiao Yi 四教儀○ Ju Ji 句記 uses sixteen ways to distinguish the differences between the two sutras, saying: 'Judging the flavor is the same, but the contents are different.' Also, Xuan Yi 玄義 says: 'The Nirvana Sutra still carries the teachings of the Three Vehicles (三乘), while this sutra is purely one, without any mixture.') However, the beginning and end of the teachings of these two sutras are the same. For example, the three rounds of preaching in the Lotus Sutra cut off the doubts of the Shravakas (聲聞乘), causing them all to return to the one reality (opening the trace and revealing the root). Later, it opened the provisional Dharma near at hand, revealed the true Dharma far away, and elucidated the deeds of the Bodhisattvas (revealing the root). The Nirvana Sutra also first refutes the worldly, inferior, and erroneous practices (the commentary criticizes and takes away the three practices, the small proof of the ten immortals ○ Nirvana Xuan says that the evil three practices refer to people following the teachings of evil teachers, thinking that continuity is permanence, conforming to one's wishes is happiness, and change is self. The inferior three practices refer to the Shravakas relying on the partial teachings, thinking that the three realms are impermanent, all existence is suffering, and everything is empty, without self or what belongs to self. The superior three practices refer to relying on the Buddha's superior teachings, refuting the inferior practices, using permanence, happiness, and self to refute the impermanence, suffering, emptiness, and non-self spoken of by those Bhikshus as false and untrue, the Dharmakaya is constant and unchanging, joyful

娛受樂具入自在。如是修者入秘密藏○涅槃經云。阇提首那等十外道)斷奠聲聞入秘密藏(開跡也)后三十六問明菩薩事(顯本也。籤文。廣辨菩薩五行十功。已上釋同)又涅槃臨滅更扶三藏。誡約將來。使末代鈍根不于佛法起斷滅見。廣開常宗破此顛倒。令佛法久住。如此等事。其意則別(玄文已上釋異。簽云。起謂正說初分。盡謂正說末分。法華以本跡二門為初后二分。初則開權顯實斷奠聲聞。后明本門增道損生。重更辨前開權作主久遠成佛。故涅槃正說。開為四段。初純陀品云。明涅槃施斷奠二修。二長壽品去四品。明涅槃義。三現病品去五品。明涅槃行。四師子吼品去三品。明涅槃用。故知初三斷奠聲聞。后但明於涅槃義用。是故二經起儘是同)。

經云。從摩訶般若出大涅槃。故合法華為第五時(四教儀)。

五十三年(壬申)佛先往忉利天。三月安居。遣文殊詣母所。暫屈禮敬三寶。摩耶夫人聞之。乳自流出。直至佛口。即與文殊俱至佛所。佛為說法得須陀洹果。三月將盡欲出涅槃。帝釋作三道寶階。佛與母別。大眾導從。下還祇洹(佛升忉利經)。

述曰。案行法經。卻後三月我當涅槃。則知說行法。在辛未十一月望。案升忉利經。三月安居。則知說行法畢。即日往忉利。案此經。

【現代漢語翻譯】 現代漢語譯本：享受各種娛樂和自在。像這樣修行的人進入秘密藏。（《涅槃經》中說，阇提首那等十位外道）斷除（對佛法的）奠定，（使）聲聞進入秘密藏（這是開跡）。後面三十六問闡明菩薩的事蹟（這是顯本）。（籤文說：廣泛辨析菩薩的五行十功。以上解釋相同。）《涅槃經》臨近滅度時，再次扶持三藏，告誡約束未來，使末代愚鈍之人不因佛法而產生斷滅見，廣泛開顯常宗，破除這種顛倒，使佛法長久住世。像這些事情，它們的意義是不同的。（玄文以上解釋不同。籤文說：『起』是指正說初分，『盡』是指正說末分。《法華經》以本跡二門作為初后二分，初則開權顯實，斷除（對佛法的）奠定，（使）聲聞（得度）；后明本門，增長道業，減少生死。重新辨明前開權作主，久遠成佛。所以《涅槃經》正說，開為四段。初純陀品說：闡明涅槃的施捨，斷除（對佛法的）奠定，（使）二乘修行。二長壽品之後的四品，闡明涅槃的意義。三現病品之後的五品，闡明涅槃的修行。四師子吼品之後的三品，闡明涅槃的作用。所以知道最初三品斷除（對佛法的）奠定，（使）聲聞（得度），後面只是闡明涅槃的意義和作用。因此兩部經的開始和結束是相同的）。

經中說：從摩訶般若（Maha Prajna，大智慧）中產生大涅槃（Maha Nirvana，大解脫），所以合法華經為第五時（四教儀）。

五十三年（壬申年），佛先前往忉利天（Trayastrimsa Heaven，三十三天），三個月安居。派遣文殊（Manjusri，文殊菩薩）到母親那裡，暫時屈尊禮敬三寶。摩耶夫人（Maya，佛母）聽聞后，乳汁自然流出，直至佛口。隨即與文殊一同來到佛所。佛為她說法語，（摩耶夫人）得到須陀洹果（Srotapanna，入流果）。三個月將盡，佛欲出涅槃。帝釋（Indra，帝釋天）製作三道寶階。佛與母親告別，大眾引導跟隨，下還祇洹（Jetavana，祇園精舍）。（佛升忉利經）

述曰：查閱行法經，（佛說）卻後三個月我當涅槃。就知道說行法，在辛未年十一月望。查閱升忉利經，（佛在忉利天）三個月安居。就知道說行法完畢，當日前往忉利天。查閱此經。

【English Translation】 English version: Enjoying various amusements and being at ease. Those who cultivate in this way enter the secret treasury. (The Nirvana Sutra says that the ten heretics, such as Jati Shouna, etc.) sever the foundation (of attachment to other paths), allowing the Sravakas (listeners) to enter the secret treasury (this is revealing the traces). The thirty-six questions that follow clarify the deeds of the Bodhisattvas (this is revealing the origin). (The commentary says: extensively analyze the five practices and ten merits of the Bodhisattvas. The above explanations are the same.) When the Nirvana Sutra was near its end, it again supported the Three Treasures, admonishing and restraining the future, so that dull-rooted people of later generations would not develop a view of annihilation from the Buddha-dharma, widely revealing the eternal doctrine, breaking this inversion, and allowing the Buddha-dharma to abide for a long time. Such matters as these have different meanings. (The above explanations from the profound text are different. The commentary says: 'Beginning' refers to the initial part of the correct teaching, 'end' refers to the final part of the correct teaching. The Lotus Sutra uses the two gates of origin and traces as the initial and final parts. The initial part opens the provisional and reveals the real, severing the foundation (of attachment to other paths), allowing the Sravakas (to attain liberation); the latter part clarifies the original gate, increasing the path and decreasing birth. It re-clarifies the previous opening of the provisional and making it the master, achieving Buddhahood from the distant past. Therefore, the correct teaching of the Nirvana Sutra is divided into four sections. The initial Cunda chapter says: clarifying the giving of Nirvana, severing the foundation (of attachment to other paths), and allowing the two vehicles to cultivate. The four chapters after the second Longevity chapter clarify the meaning of Nirvana. The five chapters after the third Presenting Illness chapter clarify the practice of Nirvana. The three chapters after the fourth Lion's Roar chapter clarify the function of Nirvana. Therefore, it is known that the initial three chapters sever the foundation (of attachment to other paths), allowing the Sravakas (to attain liberation), and the latter chapters only clarify the meaning and function of Nirvana. Therefore, the beginning and end of the two sutras are the same).

The sutra says: From Maha Prajna (Great Wisdom) comes Maha Nirvana (Great Liberation), therefore, the Lotus Sutra is legitimately the fifth period (of teaching) (according to the Four Teachings).

In the fifty-third year (of the Buddha's life, Ren Shen year), the Buddha first went to Trayastrimsa Heaven (Heaven of Thirty-Three), residing there for three months. He sent Manjusri (Bodhisattva of Wisdom) to his mother's place, temporarily condescending to pay respects to the Three Jewels. When Maya (Buddha's mother) heard of this, milk naturally flowed from her breasts, reaching the Buddha's mouth. Immediately, she and Manjusri went together to the Buddha's place. The Buddha spoke Dharma for her, and she attained the Srotapanna (Stream-enterer) fruit. As the three months were about to end, the Buddha wished to enter Nirvana. Indra (Lord of Gods) made three jeweled stairways. The Buddha bid farewell to his mother, and the assembly guided and followed him, descending back to Jetavana (Jetavana Monastery). (Sutra of the Buddha Ascending to Trayastrimsa Heaven)

Commentary says: Examining the Sutra of Practicing the Dharma, (the Buddha said) that after three months I will enter Nirvana. Then it is known that the speaking of the Sutra of Practicing the Dharma was in the eleventh month of Xin Wei year. Examining the Sutra of Ascending to Trayastrimsa Heaven, (the Buddha) resided in Trayastrimsa Heaven for three months. Then it is known that the speaking of the Sutra of Practicing the Dharma was completed, and on that day he went to Trayastrimsa Heaven. Examining this sutra.

三月將盡欲入涅槃。則知此年二月十四日下閻浮提。十五日入涅槃。

時優填王(拘睒彌國)戀慕世尊。鑄金為像。聞佛當下寶階。像載金像來迎世尊。金像上下猶如生佛。雨華放光為佛作禮。世尊合掌語像。我滅度后。我諸弟子以付囑汝(觀佛三昧經○案增一阿含經。帝釋請佛。升忉利天為母說法。優填王思睹如來。即以旃檀作如來像。高至五尺。波斯匿王。聞之以紫磨金作像。亦高五尺。時閻浮提始有二像。又西域記。優填王。請目連。以神力。接工人上天。親𥈆妙相。用旃檀雕像)佛姨母摩訶波阇波提(此云大愛道)不忍見如來滅度。與五百除饉女禮佛。退還精舍。各在空中。作十八變。同時泥洹。佛令阿難入城遍告理家(優婆塞受戒在家者)作五百梓材。阇維畢取捨利。造廟供養(佛母泥洹經)佛躬舉床一腳。阿難舉一腳。飛在虛空往至蒙間。四部大眾各舉五百比丘尼(增一阿含經○案智度論。四天王舉床。佛在前擎爐燒香供養。為報恩故)。

梁祐律師曰。姨母之德均為所生。是故持舉之。重爰酬鞠育。將以厲後世無恩之人也(釋迦譜)。

舍利弗目犍連。不忍見佛涅槃。遂先入滅。七萬阿羅漢亦同時入滅。時四輩弟子莫不荒亂。如來以神通力化作二弟子在佛左右。眾生歡喜憂惱即除(

【現代漢語翻譯】 現代漢語譯本：佛陀將在三月結束時進入涅槃（Nirvana，佛教術語，指脫離輪迴的境界）。由此可知，佛陀在這一年的二月十四日降臨閻浮提（Jambudvipa，指我們所居住的這個世界），十五日進入涅槃。

當時，優填王（Udayana，拘睒彌國（Kaushambi）的國王）因為戀慕世尊（Bhagavan，對佛的尊稱），用黃金鑄造佛像。聽說佛陀將要走下寶階，便用大象載著金像來迎接世尊。金像的上下舉動如同活著的佛陀一般，降下花雨，放出光明，向佛陀作禮。世尊合掌對金像說：『我滅度（Parinirvana，指佛陀的最終涅槃）之後，我的弟子們就託付給你了。』（觀佛三昧經○案增一阿含經記載，帝釋（Indra，佛教的護法神）邀請佛陀升忉利天（Trayastrimsa，欲界六天之一）為母親說法。優填王思念佛陀，就用旃檀木（Sandalwood）製作瞭如來像，高達五尺。波斯匿王（Prasenajit，古印度拘薩羅國國王）聽說后，用紫磨金製作佛像，也高五尺。當時閻浮提才開始有這兩尊佛像。又據西域記記載，優填王請目連（Maudgalyayana，佛陀十大弟子之一）用神通力接工人上天，親自觀察佛陀的微妙相好，用旃檀木雕刻佛像）佛的姨母摩訶波阇波提（Mahaprajapati，意為大愛道）不忍心見到如來滅度，與五百位除饉女（指斷除飢餓的女子，此處指比丘尼）禮佛后，退回精舍。她們各自在空中，示現十八種變化，同時進入泥洹（Nirvana，涅槃）。佛陀讓阿難（Ananda，佛陀十大弟子之一）入城遍告理家（Upasaka，指在家受戒的佛教徒），準備五百具梓木棺材。荼毗（Japana，火葬）完畢后，收取捨利（Sarira，佛教聖物，指佛陀或高僧火化后的遺骨），建造廟宇供養。（佛母泥洹經）佛陀親自舉起床的一隻腳，阿難舉起另一隻腳，飛到空中前往蒙間。四部大眾各自舉起五百位比丘尼（Bhikkhuni，佛教女性出家眾）。（增一阿含經○案智度論記載，四天王（Four Heavenly Kings，佛教的護法神）舉床，佛陀在前面擎著香爐燒香供養，爲了報答恩情）。

梁祐律師說，姨母的恩德等同於親生母親。因此，佛陀和阿難親自抬舉她的棺木，是爲了報答她的養育之恩，以此來告誡後世那些忘恩負義的人。（釋迦譜）

舍利弗（Sariputra，佛陀十大弟子之一）和目犍連（Maudgalyayana，佛陀十大弟子之一）不忍心見到佛陀涅槃，於是先進入滅盡定（Nirodha-Samapatti，一種甚深的禪定狀態）。七萬阿羅漢（Arhat，佛教修行 достигший высшей цели）也同時入滅。當時，四輩弟子（指比丘、比丘尼、優婆塞、優婆夷）無不驚慌失措。如來用神通力化作兩位弟子在佛陀左右，眾生的歡喜和憂愁立刻消除了。

【English Translation】 English version: As the third month draws to a close, the Buddha will enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of rebirth). It is known that on the fourteenth day of the second month of this year, the Buddha descended to Jambudvipa (Jambudvipa, referring to the world we live in), and on the fifteenth day, entered Nirvana.

At that time, King Udayana (Udayana, the king of Kaushambi) yearned for the Blessed One (Bhagavan, a respectful term for the Buddha) and cast a golden statue of the Buddha. Upon hearing that the Buddha was about to descend the jeweled steps, he had an elephant carry the golden statue to greet the Blessed One. The statue moved up and down like a living Buddha, showering flowers and emitting light as it paid homage to the Buddha. The Blessed One, with palms together, said to the statue, 'After my Parinirvana (Parinirvana, referring to the Buddha's final Nirvana), I entrust my disciples to you.' (The Sutra on Contemplation of the Buddha ○ According to the Ekottara Agama Sutra, Indra (Indra, a Buddhist protector deity) invited the Buddha to ascend to Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm) to preach the Dharma to his mother. King Udayana, longing to see the Buddha, made a statue of the Tathagata (Tathagata, another name for the Buddha) out of sandalwood (Sandalwood), five feet tall. King Prasenajit (Prasenajit, the king of the ancient Indian kingdom of Kosala) heard of this and made a statue of hammered gold, also five feet tall. At that time, Jambudvipa began to have these two statues. Also, according to the Records of the Western Regions, King Udayana asked Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) to use his supernatural powers to take craftsmen to heaven to personally observe the Buddha's subtle features and carve a statue out of sandalwood.) The Buddha's aunt, Mahaprajapati (Mahaprajapati, meaning Great Love Path), could not bear to see the Tathagata's Parinirvana. She and five hundred nuns (Bhikkhuni, Buddhist female renunciants) paid homage to the Buddha and returned to the monastery. Each of them, in the sky, manifested eighteen transformations and simultaneously entered Nirvana (Nirvana). The Buddha instructed Ananda (Ananda, one of the Buddha's ten great disciples) to enter the city and inform the lay practitioners (Upasaka, referring to Buddhist laypeople who have taken vows) to prepare five hundred coffins made of catalpa wood. After the cremation (Japana, cremation), the relics (Sarira, Buddhist sacred objects, referring to the remains of the Buddha or high monks after cremation) were collected, and temples were built to enshrine them. (The Sutra on the Nirvana of the Buddha's Mother) The Buddha personally lifted one foot of the bed, and Ananda lifted the other foot, flying into the sky towards Mongjian. The fourfold assembly (referring to monks, nuns, laymen, and laywomen) each lifted five hundred nuns (Bhikkhuni). (Ekottara Agama Sutra ○ According to the Mahaprajnaparamita Sastra, the Four Heavenly Kings (Four Heavenly Kings, Buddhist protector deities) lifted the bed, and the Buddha held a censer in front, burning incense as an offering, to repay their kindness).

Lawyer Liang You said that the aunt's kindness is equal to that of a biological mother. Therefore, the Buddha and Ananda personally lifted her coffin to repay her nurturing grace, in order to admonish future generations of ungrateful people. (Shijia Genealogy)

Sariputra (Sariputra, one of the Buddha's ten great disciples) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) could not bear to see the Buddha's Nirvana, so they entered Nirodha-Samapatti (Nirodha-Samapatti, a profound state of meditative absorption) first. Seventy thousand Arhats (Arhat, a Buddhist practitioner who has attained the highest goal) also entered Nirvana at the same time. At that time, the fourfold assembly (referring to monks, nuns, laymen, and laywomen) were all in a state of panic. The Tathagata used his supernatural powers to transform into two disciples at the Buddha's side, and the joy and sorrow of the sentient beings were immediately dispelled.

薩婆多論)。

述曰。身子不忍見佛涅槃。故先入滅。而涅槃疏引大經則云。身子見佛涅槃不憂。常住不喜。是知開顯之義。不同附小之文。

今日座中無央數眾。或見如來入般涅槃(像法決疑經)。

二月十五日。佛在拘尸那城(此云三角)力士生地娑羅雙樹間。臨涅槃時。出大音聲普告大眾。今日世尊將欲涅槃。一切眾生若有所疑。今悉可問為最後問。時世尊晨朝從面門放種種光。遍照十方。六趣眾生共相謂言。當疾往詣勸進如來。莫般涅槃(涅槃經)。

述曰。如來以聲光普告大眾。而六趣之中。有能相謂勸請者。蓋是大權示現主首之倫。故能次第轉告三塗實報之眾。故此經列眾。有稱諸天八部師象鳥獸。皆名為王者。此意可知。

時弟子四眾。諸大菩薩。閻浮諸王。大臣長者。四天王諸天子。八部諸王。山海諸王。師子象王。諸鳥獸王。唯除迦葉阿難二眾及阿阇世王(佛以聲光召五十二眾。時迦葉在耆山。阿難在娑羅林外。為諸魔所惱。阇王害父身生惡瘡。諸佛懺悔即還本宮。都不覺知如來涅槃○見涅槃後分經)各持供具詣佛供養。皆默不受。是時會中優婆塞純陀白言。我等欲從如來求將來食。惟愿哀閔受我微供。佛云。我今受汝最後供養。令汝具足檀波羅密。純陀白言。雖

【現代漢語翻譯】 現代漢語譯本： （薩婆多論）。 述曰：舍利弗不忍心見到佛陀涅槃，所以先入滅。而《涅槃疏》引用《大般涅槃經》則說：『舍利弗見佛涅槃不憂愁，常住不喜悅。』由此可知，開顯真實義的說法，不同於附和小乘的經文。 今日座中無數大眾，或者見到如來入般涅槃（《像法決疑經》）。 二月十五日，佛陀在拘尸那城（此地譯為三角）力士生地娑羅雙樹間，臨近涅槃時，發出巨大的聲音普遍告知大眾：『今日世尊將要涅槃，一切眾生如果有什麼疑問，現在都可以提問，作為最後的提問。』當時世尊早晨從面門放出種種光明，遍照十方，六道眾生互相告知說：『應當趕快前往勸請如來，不要般涅槃（《涅槃經》）。』 述曰：如來用聲音和光明普遍告知大眾，而六道之中，有能夠互相告知勸請的人，大概是大權示現的主導者。所以能夠依次轉告三塗實報的眾生。因此這部經列舉大眾，有稱諸天、八部、師子、象、鳥獸，都稱為王者，這個意思可以理解。 當時弟子四眾、諸大菩薩、閻浮提諸王、大臣長者、四天王諸天子、八部諸王、山海諸王、獅子象王、諸鳥獸王，唯獨迦葉（Mahākāśyapa，摩訶迦葉）和阿難（Ānanda，阿難陀）二眾以及阿阇世王（Ajātasattu，阿阇世王）除外（佛陀用聲音和光明召集五十二眾，當時迦葉在耆阇崛山，阿難在娑羅樹林外，被諸魔所惱，阿阇世王因為殺害父親而身上生惡瘡，諸佛為他懺悔，他立即回到本宮，完全沒有覺察到如來涅槃——見《涅槃經後分》）各自拿著供具前往佛陀處供養，佛陀都默默地不接受。這時法會中優婆塞純陀（Cunda，純陀）稟告說：『我等想要從如來處求取將來的食物，惟愿哀憐接受我的微薄供養。』佛陀說：『我今天接受你最後的供養，讓你具足檀波羅蜜（Dānapāramitā，佈施波羅蜜）。』純陀稟告說：『雖然

【English Translation】 English version: (Sarvāstivāda school's Abhidharma texts). Commentary: Śāriputra (Śāriputra) could not bear to see the Buddha (Buddha) enter Nirvāṇa (Nirvāṇa), so he entered Parinirvāṇa first. However, the commentary on the Nirvāṇa Sūtra quotes the Mahāparinirvāṇa Sūtra, saying: 'Śāriputra did not grieve upon seeing the Buddha's Nirvāṇa, nor was he delighted by the eternal abiding.' From this, it is known that the meaning of revealing the true teaching differs from the texts that adhere to the Lesser Vehicle. Today, in this assembly, there are countless beings who may witness the Tathāgata (Tathāgata) entering Parinirvāṇa (from the Sutra on Resolving Doubts in the Dharma-Ending Age). On the fifteenth day of the second month, the Buddha was in Kuśinagara (Kuśinagara) (translated as 'triangle'), the birthplace of the strongmen, between the twin Śāla trees. As he approached Nirvāṇa, he emitted a great sound, universally announcing to the assembly: 'Today, the World-Honored One is about to enter Nirvāṇa. If any of you have any doubts, you may ask them now, as the final questions.' At that time, the World-Honored One emitted various lights from his face in the morning, illuminating the ten directions. Beings in the six realms told each other, 'We should quickly go and urge the Tathāgata not to enter Parinirvāṇa (from the Nirvāṇa Sūtra).' Commentary: The Tathāgata universally announced to the assembly with sound and light, and among the beings in the six realms, those who were able to tell each other to urge the Buddha were likely the leaders who manifested with great power. Therefore, they were able to successively relay the message to the beings in the three evil realms and the realms of true reward. Thus, this sutra lists the assembly, including devas (devas), the eight classes of beings, lions, elephants, birds, and beasts, all referred to as kings. The meaning of this is understandable. At that time, the fourfold assembly of disciples, the great Bodhisattvas (Bodhisattvas), the kings of Jambudvīpa (Jambudvīpa), great ministers, elders, the Four Heavenly Kings (Caturmahārājakayikas), the sons of the devas, the kings of the eight classes of beings, the kings of mountains and seas, the lion-elephant kings, and the kings of birds and beasts, except for Kāśyapa (Mahākāśyapa) and Ānanda (Ānanda) and King Ajātasattu (Ajātasattu) (the Buddha summoned the fifty-two assemblies with sound and light. At that time, Kāśyapa was on Gṛdhrakūṭa Mountain, Ānanda was outside the Śāla forest, troubled by demons, and Ajātasattu had sores on his body due to killing his father. The Buddhas repented for him, and he immediately returned to his palace, completely unaware of the Buddha's Nirvāṇa - see the Later Section of the Nirvāṇa Sūtra), each brought offerings to offer to the Buddha, but the Buddha silently did not accept them. At this time, the Upāsaka (Upāsaka) Cunda (Cunda) in the assembly said, 'We wish to request future food from the Tathāgata. We hope you will have compassion and accept my humble offering.' The Buddha said, 'Today, I will accept your last offering, so that you may perfect the Dāna-pāramitā (Dānapāramitā, Perfection of Giving).' Cunda said, 'Although'

知如來方便示現涅槃。而我不能不懷苦惱。佛贊善哉。能知如來示同眾生方便涅槃。時天龍八部勸請如來。唯愿久住不入涅槃。世尊。為說伊字三點。如來之身解脫般若三法。如世伊字(梵書i 字三點不縱不橫)時諸比丘請說無常苦空無我。佛說出世常樂我凈世間四顛倒法。諸比丘言。如來永無四倒。了知常樂我凈。何故不住一劫半劫。教導我等舍離四倒。佛言。我今所有無上正法。悉已付囑摩訶迦葉。當爲汝等作大依止。猶如如來(云云)。佛告大眾。今以正法付囑國王大臣及四部眾。應當勸厲諸學人令得增上戒定慧。若有不學是三品法。懈怠破戒毀正法者。大臣四部眾應當苦治(涅槃經)。

述曰。佛告諸比丘。所有正法悉已付囑迦葉。此為正付法。以迦葉能繼世傳持也。又云今以正法付囑王臣四眾。此是旁付法。以在官能治人護法也。

佛告大眾。從今日始不聽聲聞弟子食肉(涅槃經)。

述曰。梵網制菩薩不應食肉。鹿苑之際小乘病開魚肉。楞伽則不應菩薩食肉。釋簽謂在四含后為漸制之始。既云菩薩不應食肉。故知小教仍開。今涅槃始。不聽聲聞弟子食肉。從今日始。則知大小俱制。正是扶律之意。末代出家可不知奉。

阿阇世王。既害父已身生惡瘡。邪見六臣惑言六師能治王

【現代漢語翻譯】 現代漢語譯本 得知如來爲了方便示現涅槃，但我不能不感到苦惱。佛讚歎說：『善哉！你能知道如來示現如同眾生一樣方便示現涅槃。』當時天龍八部勸請如來，只希望（如來）長久住世，不要進入涅槃。世尊為他們說了『伊』字三點（如世間的『伊』字，梵文書寫時是三個點，不縱也不橫），象徵如來之身解脫了般若、解脫、法身這三法。當時眾比丘請求佛陀宣說無常、苦、空、無我之理。佛說，（世人所執著的）常、樂、我、凈是出世間的，而（你們所執著的）是世間的四種顛倒之法。眾比丘說：『如來永遠沒有四種顛倒，完全了知常、樂、我、凈的真諦，為什麼不住世一劫或半劫，教導我們舍離四種顛倒？』佛說：『我現在所有的無上正法，都已經全部囑託給摩訶迦葉（Mahakasyapa），他將作為你們的大依止，猶如如來一樣。』佛告訴大眾：『現在將正法囑託給國王、大臣以及四部眾，應當勸勉鼓勵諸位學人，令他們得到增上的戒、定、慧。如果有人不學習這三種品法的，懈怠、破戒、毀壞正法的，大臣和四部眾應當嚴厲懲治。』（《涅槃經》）

述曰：佛告訴諸位比丘，所有的正法都已經囑託給迦葉，這是正面的付法，因為迦葉能夠繼承世世代代傳持下去。又說現在將正法囑託給國王、大臣和四眾，這是旁面的付法，因為他們在官位上能夠治理人民、護持佛法。

佛告訴大眾：『從今天開始，不允許聲聞弟子食用肉類。』（《涅槃經》）

述曰：《梵網經》規定菩薩不應該食用肉類。在鹿苑的時候，小乘（佛教）因為生病而開許食用魚肉。《楞伽經》則說不應允許菩薩食用肉類。釋簽認為（《涅槃經》的禁肉令）在《四含經》之後，是逐漸禁止的開始。既然說菩薩不應該食用肉類，因此可知小乘教仍然開許（食用肉類）。現在《涅槃經》開始，不允許聲聞弟子食用肉類，從今天開始，那麼可知大小乘都禁止（食用肉類）了，這正是扶持戒律的意思。末世的出家人可不能不知道奉行。

阿阇世王（Ajatasattu），在殺害父親之後，身上生了惡瘡，邪見的六臣迷惑他，說六師（Six heretical teachers）能夠醫治國王。

【English Translation】 English version Knowing that the Tathagata (Thus Come One) conveniently manifests Nirvana, I cannot but feel distressed. The Buddha praised, 'Excellent! You can know that the Tathagata manifests convenient Nirvana like sentient beings.' At that time, the eight classes of gods and dragons (Devas and Nagas) entreated the Tathagata, wishing only that (the Tathagata) would abide long in the world and not enter Nirvana. The World Honored One spoke to them of the three dots of the letter 'I' (as the letter 'I' in Sanskrit is written with three dots, neither vertical nor horizontal), symbolizing the Tathagata's body liberated from the three dharmas of Prajna (Wisdom), liberation, and Dharmakaya (Dharma body). At that time, the Bhikshus (monks) requested the Buddha to speak of impermanence, suffering, emptiness, and non-self. The Buddha said that permanence, bliss, self, and purity (which people cling to) are supramundane, while (what you cling to) are the four inverted views of the mundane world. The Bhikshus said, 'The Tathagata is forever free from the four inverted views, fully knowing the true meaning of permanence, bliss, self, and purity. Why not abide in the world for a kalpa (eon) or half a kalpa, teaching us to abandon the four inverted views?' The Buddha said, 'All the unsurpassed Dharma that I now possess has been fully entrusted to Mahakasyapa (Great Kasyapa), who will be your great reliance, just like the Tathagata.' The Buddha told the assembly, 'Now I entrust the Dharma to the kings, ministers, and the fourfold assembly. You should exhort and encourage all learners, enabling them to attain increasing discipline, concentration, and wisdom. If there are those who do not study these three categories of Dharma, are lazy, break the precepts, and destroy the Dharma, the ministers and the fourfold assembly should severely punish them.' (Nirvana Sutra)

Commentary: The Buddha told the Bhikshus that all the Dharma has been entrusted to Kasyapa. This is the direct entrustment of the Dharma, because Kasyapa can inherit and transmit it through generations. It is also said that the Dharma is now entrusted to the kings, ministers, and the fourfold assembly. This is the indirect entrustment of the Dharma, because they, in their official positions, can govern the people and protect the Dharma.

The Buddha told the assembly, 'From today onwards, Shravaka (Hearer) disciples are not allowed to eat meat.' (Nirvana Sutra)

Commentary: The Brahma Net Sutra stipulates that Bodhisattvas should not eat meat. In the Deer Park, the Hinayana (Small Vehicle) allowed the eating of fish and meat due to illness. The Lankavatara Sutra says that Bodhisattvas should not be allowed to eat meat. Shi Qian believes that (the Nirvana Sutra's prohibition of meat) is after the Agamas (Four Agamas), and is the beginning of gradual prohibition. Since it is said that Bodhisattvas should not eat meat, it is known that the Hinayana teachings still allow (eating meat). Now, beginning with the Nirvana Sutra, Shravaka disciples are not allowed to eat meat. From today onwards, it is known that both Mahayana (Great Vehicle) and Hinayana prohibit (eating meat). This is precisely the intention of supporting the precepts. Monastics in the degenerate age must not fail to uphold this.

King Ajatasattu (Unborn Enemy), after killing his father, developed malignant sores on his body. The six ministers with wrong views misled him, saying that the Six heretical teachers (Six heretical teachers) could cure the king.

病。耆婆白言。唯佛能治。王聞佛欲涅槃。悶絕躄地。世尊大悲。入月愛三昧放清涼光。往照王身身瘡即愈。王與夫人國民五十八萬。往拘尸城。佛為說法。所有重罪即時微薄。王及夫人婇女皆同發菩提心。繞佛三匝辭退還宮。

佛告憍陳如。阿難何在。陳如答言。在娑羅林外。去此大會十二由旬。為六萬四千億魔之所嬈亂。是諸魔眾悉自變身為如來像宣說一切諸法示現神通。阿難念言。如是神變將非佛所作邪。阿難入魔罥故。極受大苦。以是因緣不來至此。佛告文殊。阿難吾弟。給事我來二十餘年。所可聞法具足受持。喻如瀉水置之一器。是故我今顧問何在。欲令受持是涅槃經。今為諸魔所惱。汝持是大陀羅尼可往救護。文殊受已至阿難所。魔王聞咒。悉發菩提心舍于魔業。即放阿難歸至佛所(涅槃經)。

述曰。阿難初為摩登伽女所攝。佛敕文殊。將咒往救。所以為宣說首楞嚴大定之發起。後於娑羅林外為魔所嬈。佛敕文殊。將咒往救。所以為魔王發菩提心舍于魔業之緣起。未可以聲聞小果為之籌量。至言侍佛左右。唯證三果。滅后結集方證四果。此皆阿難用方便道特留殘結耳。內秘菩薩外現聲聞。佛為授記山海慧自在通王佛。當約此意以為之論。

佛告阿難。是娑羅林外有一梵志。名須跋陀

【現代漢語翻譯】 病了。耆婆（Jivaka，人名，著名醫生）說：『只有佛陀能治好。』國王聽說佛陀將要涅槃，昏厥倒地。世尊大發慈悲，進入月愛三昧，放出清涼的光芒，照在國王身上，他身上的瘡立刻痊癒。國王與夫人、國民五十八萬人，前往拘尸那迦城。佛陀為他們說法，所有深重的罪業立刻減輕。國王及夫人、婇女都一同發菩提心，繞佛三匝，辭別退回宮中。

佛陀告訴憍陳如（Ajnatakaundinya，五比丘之一）：『阿難（Ananda，佛陀的十大弟子之一）在哪裡？』陳如回答說：『在娑羅雙樹林外，距離這個大會十二由旬（Yojana，古印度長度單位），被六萬四千億魔眾所擾亂。這些魔眾都各自變身為如來（Tathagata，佛陀的稱號之一）的形象，宣說一切諸法，示現神通。』阿難心想：『這樣的神通變化，難道不是佛陀所為嗎？』阿難進入了魔的羅網，極受大苦，因此沒有來這裡。佛陀告訴文殊（Manjusri，文殊菩薩）：『阿難是我的弟弟，侍奉我二十多年，所聽聞的佛法都具足受持，如同把水倒進一個容器里。所以我現在問他在哪裡，是想讓他受持這部《涅槃經》。現在他被眾魔所惱，你拿著這大陀羅尼（Maha-dharani，總持一切法義的咒語）可以前去救護。』文殊接受后，前往阿難所在之處。魔王聽到咒語，都發菩提心，捨棄了魔業，立刻放阿難回到佛陀那裡（《涅槃經》）。

述曰：阿難最初被摩登伽女（Matanggi，古印度種姓）所迷惑，佛陀命令文殊，拿著咒語前去救護，所以才宣說了首楞嚴大定（Surangama Samadhi，一種深妙的禪定）的發起。後來在娑羅雙樹林外被魔所擾亂，佛陀命令文殊，拿著咒語前去救護，所以才有了魔王發菩提心捨棄魔業的因緣。不可以聲聞（Sravaka，聽聞佛陀教法而修行的弟子）的小果來衡量他。至於說侍奉佛陀左右，只證得三果（第三果阿羅漢），滅度后結集經典才證得四果（第四果阿羅漢），這都是阿難運用方便之道，特意留下殘餘的煩惱罷了。他內里是菩薩，外表是聲聞。佛陀為他授記為山海慧自在通王佛，應當根據這個意思來評論他。

佛陀告訴阿難：『這娑羅雙樹林外有一位梵志（Brahmin，古印度婆羅門），名叫須跋陀（Subhadra）。』

【English Translation】 He was ill. Jivaka (Jivaka, a person's name, a famous doctor) said, 'Only the Buddha can cure him.' The king heard that the Buddha was about to enter Nirvana and fainted to the ground. The World-Honored One, with great compassion, entered the Samadhi of Lunar Love and emitted a cool light, which shone on the king's body, and the sores on his body were immediately healed. The king, along with his queen and 580,000 citizens, went to Kushinagar. The Buddha preached the Dharma to them, and all their heavy sins were immediately lessened. The king, queen, and concubines all aroused the Bodhi mind together, circumambulated the Buddha three times, and bid farewell to return to the palace.

The Buddha said to Ajnatakaundinya (Ajnatakaundinya, one of the five Bhikkhus): 'Where is Ananda (Ananda, one of the Buddha's ten great disciples)?' Kaundinya replied, 'He is outside the Sala forest, twelve yojanas (Yojana, an ancient Indian unit of length) away from this assembly, being disturbed by 640 trillion demons. These demons have all transformed themselves into the image of the Tathagata (Tathagata, one of the Buddha's titles), proclaiming all Dharmas and displaying supernatural powers.' Ananda thought, 'Could such supernatural transformations not be the work of the Buddha?' Ananda entered the net of demons and suffered greatly, so he did not come here. The Buddha said to Manjusri (Manjusri, Manjusri Bodhisattva): 'Ananda is my brother, serving me for more than twenty years. He has fully received and upheld all the Dharma he has heard, like pouring water into a vessel. Therefore, I am now asking where he is, wanting him to receive and uphold this Nirvana Sutra. Now he is being troubled by the demons. You can take this Maha-dharani (Maha-dharani, a mantra that encompasses all Dharma meanings) to rescue him.' Manjusri accepted it and went to where Ananda was. The demon kings heard the mantra and all aroused the Bodhi mind, abandoning their demonic deeds, and immediately released Ananda to return to the Buddha (Nirvana Sutra).

Commentary: Ananda was initially captivated by the Matanggi woman (Matanggi, an ancient Indian caste). The Buddha ordered Manjusri to take the mantra to rescue him, which is why the initiation of the Surangama Samadhi (Surangama Samadhi, a profound state of meditation) was proclaimed. Later, he was disturbed by demons outside the Sala forest. The Buddha ordered Manjusri to take the mantra to rescue him, which is why the demon kings aroused the Bodhi mind and abandoned their demonic deeds. He cannot be measured by the small fruit of a Sravaka (Sravaka, a disciple who practices by listening to the Buddha's teachings). As for saying that he served the Buddha and only attained the third fruit (third Arhat fruit), and only attained the fourth fruit (fourth Arhat fruit) after his passing when the scriptures were compiled, these are all Ananda's expedient means, deliberately leaving behind residual afflictions. Inwardly, he is a Bodhisattva; outwardly, he is a Sravaka. The Buddha prophesied that he would become the Mountain-Sea Wisdom Sovereign King Buddha, and we should discuss him based on this meaning.

The Buddha said to Ananda, 'Outside this Sala forest, there is a Brahmin (Brahmin, an ancient Indian caste) named Subhadra (Subhadra).'

羅。年百二十。雖得五通未舍憍慢。汝可往彼語云。如來出世如優曇華。於今中夜當般涅槃。若用所作可及時作。阿難受敕往作是語。須跋陀羅言。善哉。即與阿難還至佛所。聞佛說法得阿羅漢(涅槃經)既證果已白言。世尊。惟愿少住教誡莫般涅槃。世尊默然不許。須跋陀羅不忍見如來涅槃。即先入滅。佛告大眾。自我得道度憍陳如。最後須跋陀羅。吾事究竟無復施為(涅槃後分)時阿難以阿泥樓豆語咨啟四問。佛告阿難。如汝所問。六群比丘。惡性車匿。行污他家。云何共住。我涅槃後車匿比丘。漸當調伏捨本惡性。佛去世后以何為師者。尸波羅戒是汝大師。佛涅槃后依何住者。依四念處嚴心而住。觀身性相同于虛空。名身念處。觀受不在內外中間。名受念處。觀心但有名字名字性離。名心念處。觀法不得善法不得不善法。名法念處。一切行者。應當依此四念處住。如來滅后結集法藏。一切經初安何等語者。當安如是我聞一時佛住某方某處與諸四眾而說是經(涅槃後分)時阿難請問。如來般涅槃后云何殯葬。佛言。當如轉輪聖王葬法。用白㲲纏身。涂以末香。金棺鐵槨。持盛王身。灌以酥油。香薪燒之。火盡收取骨末。起塔表剎。見者悲喜。思王正治。我今聖王亦復如是。我此國土未來眾生。水葬火葬塔冢之葬。

【現代漢語翻譯】 羅(Rāhula)。年百二十歲。雖然獲得了五神通，但仍然沒有捨棄驕慢之心。你可以去告訴他說：『如來(Tathāgata)出世如同優曇花(udumbara)，今天半夜將要般涅槃(Parinirvana)。如果有什麼想做的，就及時去做吧。』阿難(Ānanda)接受佛的旨意，前去說了這些話。須跋陀羅(Subhadra)說：『太好了。』隨即與阿難一同回到佛陀所在的地方。聽聞佛陀說法后，證得了阿羅漢(Arhat)果位。證果后，他稟告佛陀說：『世尊(Bhagavan)，希望您能稍微停留，給予教誡，不要般涅槃。』世尊默然不許。須跋陀羅不忍心見到如來涅槃，於是率先入滅。佛陀告訴大眾說：『我得道后，最初度化了憍陳如(Kauṇḍinya)，最後度化了須跋陀羅。我的事情已經圓滿，不再有任何作爲了。』(涅槃經) 當時，阿難以阿泥樓豆(Aniruddha)的口吻請教了四個問題。佛陀告訴阿難：『正如你所問的，對於六群比丘(Chabbaggiya)，以及惡性的車匿(Channa)，他們行為污穢，敗壞他人家庭，應該如何與他們相處呢？我涅槃后，車匿比丘會逐漸被調伏，捨棄原本的惡性。佛陀去世后，以什麼為老師呢？尸波羅戒(Śīla)就是你們的老師。佛陀涅槃后，依靠什麼安住呢？依靠四念處(Satipaṭṭhāna)來端正心念而安住。觀察身體的自性，如同虛空一般，這叫做身念處。觀察感受不在內外中間，這叫做受念處。觀察心只有名字，名字的自性是空性的，這叫做心念處。觀察法，既沒有善法，也沒有不善法，這叫做法念處。所有修行的人，都應當依靠這四念處安住。如來滅度后，結集法藏時，一切經的開頭應該安立什麼語句呢？應當安立『如是我聞，一時，佛在某方某處，與諸四眾弟子，宣說此經』。』(涅槃後分) 當時，阿難請問：『如來般涅槃后，應該如何殯葬呢？』佛陀說：『應當按照轉輪聖王(Cakravartin)的葬法。用白㲲(dupatta)纏繞身體，塗上末香(finely ground perfume)。放入金棺鐵槨(gold coffin and iron outer coffin)中，盛放國王的身體，灌入酥油(ghee)，用香木柴火焚燒。火熄滅后，收取骨灰，建造塔(stupa)來表彰。見到的人會感到悲傷和喜悅，思念國王的正義統治。我現在這位聖王也是如此。我這個國土未來眾生的葬禮，無論是水葬、火葬還是塔葬。』

【English Translation】 Rāhula, at the age of one hundred and twenty, although he had attained the five supernormal powers, had not abandoned his arrogance. You should go to him and say, 'The Tathāgata's appearance in the world is like the udumbara flower; tonight, in the middle of the night, he will enter Parinirvana. If there is anything you wish to do, do it in time.' Ānanda, receiving the Buddha's command, went and spoke these words. Subhadra said, 'Excellent.' Then, together with Ānanda, he returned to where the Buddha was. Having heard the Buddha's teachings, he attained the state of Arhat. Having attained this fruit, he said to the Bhagavan, 'World Honored One, I wish you would stay a little longer and give teachings, and not enter Parinirvana.' The World Honored One remained silent and did not grant his request. Subhadra could not bear to see the Tathāgata enter Nirvana, so he entered extinction first. The Buddha told the assembly, 'After I attained enlightenment, I first liberated Kauṇḍinya, and lastly, Subhadra. My work is complete, and there is nothing more for me to do.' (Nirvana Sutra) At that time, Ānanda, speaking with the voice of Aniruddha, inquired about four questions. The Buddha told Ānanda, 'As you have asked, regarding the group of six monks (Chabbaggiya), and the wicked Channa, whose behavior is defiled and corrupts other people's families, how should one live with them? After my Nirvana, the monk Channa will gradually be tamed and abandon his original wickedness. After the Buddha's passing, who should be the teacher? The Śīla (moral discipline) is your teacher. After the Buddha's Nirvana, what should one rely on to abide? Rely on the Four Foundations of Mindfulness (Satipaṭṭhāna) to purify the mind and abide. Observe the nature of the body as being like empty space; this is called the Mindfulness of the Body. Observe that feelings are not inside, outside, or in between; this is called the Mindfulness of Feelings. Observe that the mind is only a name, and the nature of the name is emptiness; this is called the Mindfulness of the Mind. Observe that dharmas are neither good nor not good; this is called the Mindfulness of Dharmas. All practitioners should rely on these Four Foundations of Mindfulness to abide. After the Tathāgata's extinction, when compiling the Dharma treasury, what words should be placed at the beginning of all sutras? One should place the words, 'Thus have I heard. At one time, the Buddha was in such and such a place, with the fourfold assembly, expounding this sutra.' (Post-Nirvana Sutra) At that time, Ānanda asked, 'After the Tathāgata enters Parinirvana, how should the funeral be conducted?' The Buddha said, 'It should be done according to the funeral rites of a Universal Monarch (Cakravartin). Wrap the body with white dupatta (white cloth), and apply finely ground perfume. Place it in a gold coffin and iron outer coffin, filling it with ghee, and burn it with fragrant firewood. After the fire is extinguished, collect the ashes and build a stupa to commemorate it. Those who see it will feel both sorrow and joy, remembering the king's righteous rule. I, this Holy King, am also like that. The future beings of my land may have water burials, fire burials, or burials with stupas.'

其事為多。閻浮界內有震旦國。我遣三聖在中化導。人民慈哀禮義具足(冢墓因緣經○止觀我遣三聖化彼振旦。輔行仁義先驅真道后啟。清凈法行經。光凈菩薩彼稱孔子。迦葉菩薩彼稱老子。月光菩薩彼稱顏回)。

佛說涅槃時。有萬五千億人。於是經中不生信心。是人于未來亦當得信。

述曰。此見妙句。未知據何文。此等極鈍根人。即是末代出家。具正信學佛法者。我輩何幸得預此流。

如來臨入涅槃。諸天大眾皆來供養。唯螺髻梵王不來覲省。時諸大眾惡其我慢。使百千咒仙往彼令取。乃見種種不凈而為城塹。犯咒而死。復策無量金剛持咒而去。乃至七日無人取得。大眾悲哀說偈。如來即以大遍知神力。隨左心化出不壞金剛。于大眾中顯大神通。三千世界六反震動。即騰身至梵王所。指彼穢物變為大地。報梵王言。汝大愚癡如來欲入涅槃。汝何不去。即以金剛不壞之力。微以指之。梵王發心至如來所(穢跡金剛靈要門○題稱穢跡者。如經云。金剛指梵王穢物變為大地。所謂以神通變其穢境。故得名之為穢跡金剛)。

世尊將入涅槃。是時中夜寂然無聲。為諸弟子略說法要。汝等比丘於我滅后當尊重珍敬波羅提木叉。當知此則是汝大師。若我住世無異此也(遺教經)。

佛告眾曰

【現代漢語翻譯】 現代漢語譯本：這件事影響深遠。在閻浮提（Jambudvipa，指我們所居住的這個世界）之內有個震旦國（China，指中國）。我派遣三位聖人在那裡教化引導，使人民慈悲友愛，具備禮儀道義。（根據《冢墓因緣經》和《止觀》記載，佛陀派遣三聖前往震旦教化，先以仁義輔佐，后開啟真正的佛道。《清凈法行經》中記載，光凈菩薩在那裡被稱為孔子，迦葉菩薩在那裡被稱為老子，月光菩薩在那裡被稱為顏回）。

佛陀宣說涅槃的時候，有萬五千億人不在這部經中生起信心。這些人未來也會獲得信仰。

述曰：這段精妙的語句，不知道出自哪部經典。這些極其遲鈍根性的人，就是末法時代出家的那些人。能夠具備正信學習佛法的人，我們何其有幸能夠參與其中。

如來將要進入涅槃的時候，諸天大眾都來供養，只有螺髻梵王（Brahma with a Hair-bun）沒有來拜見。當時大眾厭惡他的傲慢，派遣百千咒仙前往捉拿他。卻看到種種不凈之物作為城池屏障，咒仙觸犯咒語而死。又派遣無數金剛手持咒語前去，乃至七天都沒有人能夠捉到他。大眾悲哀地說了偈語。如來就用大遍知神力，從左心化出一個不壞金剛（Indestructible Vajra），在大眾中顯現大神力，三千世界六次震動。隨即騰身到達梵王所在之處，用手指點那些污穢之物變為大地，告誡梵王說：『你太愚癡了，如來將要進入涅槃，你為什麼不去？』隨即用金剛不壞之力，稍微用手指點了他一下，梵王才發心前往如來所在之處。（《穢跡金剛靈要門》中提到，題名為穢跡的原因是，如經中所說，金剛指梵王的穢物變為大地，就是用神通變化他的污穢境界，所以得名為穢跡金剛）。

世尊將要進入涅槃，當時中夜寂靜無聲，為諸位弟子簡略地說了一些法要：『你們這些比丘，在我滅度之後，應當尊重珍視波羅提木叉（Pratimoksha，戒律）。應當知道這（戒律）就是你們的老師，如同我住世沒有什麼不同。』（《遺教經》）

佛告訴大眾說：

【English Translation】 English version: This matter is of great consequence. Within Jambudvipa (the world we inhabit) there is a country called Zhendan (China). I have sent three saints to teach and guide there, so that the people are compassionate and kind, possessing proper etiquette and righteousness. (According to the 'Tomb Cause and Condition Sutra' and 'Zhi Guan', the Buddha sent three saints to Zhendan to teach, first assisting with benevolence and righteousness, and then initiating the true path of Buddhism. The 'Pure Dharma Practice Sutra' states that Guangjing Bodhisattva is known there as Confucius, Kashyapa Bodhisattva is known there as Laozi, and Moonlight Bodhisattva is known there as Yan Hui.)

When the Buddha was speaking about Nirvana, there were fifteen trillion people who did not generate faith in this sutra. These people will also gain faith in the future.

Commentary: This wonderful statement, it is not known from which scripture it comes. These people of extremely dull faculties are those who leave home in the Dharma-ending Age. How fortunate we are to be among those who possess true faith and study the Buddha's teachings.

When the Tathagata was about to enter Nirvana, all the gods and the great assembly came to make offerings, only Brahma with a Hair-bun (Brahma with a Hair-bun) did not come to pay respects. At that time, the assembly disliked his arrogance and sent hundreds of thousands of mantra-reciting immortals to capture him. However, they saw all kinds of impure things as city defenses, and the immortals died from violating the mantras. Then, countless Vajra-holders were sent with mantras, but even after seven days, no one could capture him. The assembly sadly spoke verses. The Tathagata then used his great omniscient power to transform an Indestructible Vajra (Indestructible Vajra) from his left heart, displaying great supernatural powers in the assembly, causing the three thousand worlds to shake six times. He then ascended to where Brahma was, pointed at the impure things and transformed them into earth, and warned Brahma, 'You are too foolish, the Tathagata is about to enter Nirvana, why don't you go?' Then, with the indestructible power of the Vajra, he slightly pointed at him, and Brahma then resolved to go to where the Tathagata was. (The 'Essential Gate of the Vajra of Impurity' mentions that the reason for the title 'Vajra of Impurity' is, as the sutra says, the Vajra pointed at Brahma's impure things and transformed them into earth, which means using supernatural powers to transform his impure realm, hence the name 'Vajra of Impurity').

The World Honored One was about to enter Nirvana, and at that time, in the middle of the night, it was silent and without sound. He briefly spoke some essential Dharma teachings to the disciples: 'You monks, after my extinction, you should respect and cherish the Pratimoksha (Pratimoksha, the precepts). You should know that this (the precepts) is your teacher, and it is no different than if I were still in the world.' ('Sutra of the Buddha's Last Teachings')

The Buddha said to the assembly:

。我雖在此閻浮提中。數數示現入于涅槃。實不畢竟涅槃。是故當知。是常住法不變易法(涅槃經)時世尊於七寶床右脅而臥。頭枕北方足指南方。面向西方後背東方。如來中夜寂然無聲。於是時頃便般涅槃。娑羅樹林四雙八隻。入涅槃已東西二雙合為一樹。南北二雙合為一樹。垂覆寶床蓋於如來。慘然變白猶如白鶴大眾哀聲普震一切世界(涅槃後分)時一切人民即入城中。作七寶金棺。栴檀沉水香花幡蓋。至如來前而申供養。大眾悲哽。共扶如來入金棺中。遣四力士請棺入城力不能勝。乃至遣十六力士亦不能勝。時阿泥樓豆語力士言。縱使盡城內人共舉佛棺。亦不可得。當須大眾諸天助汝舉棺。乃得入城。所言未既。帝釋即持寶蓋。垂在空中。乃至色界諸天。皆如帝釋供養聖棺世尊大悲。即自舉棺升空。高一多羅樹。從西門入從東門出。從南門入從北門出。如是左右繞城經於七匝。徐徐空行至荼毗所。下七寶床。時四天王各持天上栴檀沉水各五百根。乃至第六諸天世間大眾。各持栴檀沉水至荼毗所(涅槃後分)二月二十二日。如來涅槃已經七日。將欲出棺。大眾哀泣。共扶如來至七寶床香水灌洗。妙兜羅綿。纏頭至足。白㲲千張。次第纏身。共扶如來入寶棺中。以妙香木成大香樓。舉棺樓上。大眾各持香炬至香樓所

【現代漢語翻譯】 現代漢語譯本：我雖然在這閻浮提（Jambudvipa，指我們所居住的這個世界）中，多次示現進入涅槃（Nirvana，指脫離輪迴的境界），但實際上並沒有完全進入涅槃。所以應當知道，這是常住不變的法（Dharma，指佛法）。（涅槃經） 當時世尊在七寶床上向右側臥著，頭枕北方，腳指南方，面向西方，後背朝向東方。如來在半夜寂靜無聲的時候，便進入了涅槃。娑羅樹林中有四雙八棵娑羅樹。在如來進入涅槃后，東西兩雙樹合為一棵，南北兩雙樹合為一棵，垂下來覆蓋在寶床之上，遮蓋著如來。樹木慘然變白，猶如白鶴一般，大眾的哀號聲震動了一切世界。（涅槃後分） 當時所有人民都進入城中，製作七寶金棺，以及栴檀、沉水香、花幡、寶蓋等，來到如來面前進行供養。大眾悲傷哽咽，共同扶著如來進入金棺之中。派遣四位力士抬棺入城，卻無法勝任。乃至派遣十六位力士也無法勝任。當時阿泥樓豆（Aniruddha，佛陀的弟子，以天眼第一著稱）告訴力士們說：『縱使盡全城的人共同抬舉佛棺，也是不可能的。應當需要大眾諸天幫助你們抬棺，才能進入城中。』話音未落，帝釋（Indra，佛教的護法神）便拿著寶蓋，垂在空中。乃至諸天，都像帝釋一樣供養聖棺。世尊大悲，自己舉起棺材升到空中，高一多羅樹（Tala tree，一種高大的樹木）。從西門進入，從東門出去；從南門進入，從北門出去。這樣左右繞城七圈，緩緩地在空中行進到荼毗（Dharmapala，火葬）的地方，放在七寶床上。當時四大天王各自拿著天上的栴檀、沉香各五百根，乃至第六諸天世間大眾，各自拿著栴檀、沉香來到荼毗的地方。（涅槃後分） 二月二十二日，如來涅槃已經七天了，將要出棺。大眾哀傷哭泣，共同扶著如來到七寶床上，用香水灌洗，用妙兜羅綿（Tula cotton，一種柔軟的棉花）從頭到腳纏裹，用白色細布一千張，依次纏繞身體。共同扶著如來進入寶棺之中，用妙香木做成巨大的香樓，抬棺到香樓之上，大眾各自拿著香炬來到香樓之處。

【English Translation】 English version: Though I manifest entering Nirvana (Nirvana, the state of liberation from the cycle of rebirth) again and again in this Jambudvipa (Jambudvipa, the world we live in), I do not actually enter complete Nirvana. Therefore, you should know that this is the permanent and unchanging Dharma (Dharma, the teachings of the Buddha). (Nirvana Sutra) At that time, the World Honored One was lying on his right side on a seven-jeweled bed, his head pillowed to the north, his feet pointing south, his face facing west, and his back facing east. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) entered Nirvana in the middle of the night, silently and without a sound. There were four pairs, eight Sala trees (Sala tree, a type of tree) in the Sala grove. After the Tathagata entered Nirvana, the two pairs of trees to the east and west merged into one tree, and the two pairs of trees to the north and south merged into one tree, hanging down to cover the jeweled bed, covering the Tathagata. The trees turned pale white, like white cranes, and the cries of the assembly shook all the worlds. (Post Nirvana Section) At that time, all the people entered the city and made a seven-jeweled golden coffin, as well as sandalwood, aloeswood incense, flower banners, and canopies, and came before the Tathagata to make offerings. The assembly was sorrowful and choked with tears, and together they helped the Tathagata into the golden coffin. Four strong men were sent to carry the coffin into the city, but they could not manage it. Even sixteen strong men were sent, but they still could not manage it. At that time, Aniruddha (Aniruddha, a disciple of the Buddha, known for his foremost divine eye) said to the strong men, 'Even if all the people in the city were to lift the Buddha's coffin together, it would be impossible. You will need the help of the assembly of devas (Devas, gods) to carry the coffin in order to enter the city.' Before he had finished speaking, Indra (Indra, a protector deity in Buddhism) held a jeweled canopy, hanging in the air. Even the devas all made offerings to the sacred coffin like Indra. The World Honored One, out of great compassion, lifted the coffin himself and ascended into the air, as high as a Tala tree (Tala tree, a tall tree). He entered from the west gate and exited from the east gate; he entered from the south gate and exited from the north gate. In this way, he circled the city seven times, slowly proceeding in the air to the place of cremation (Dharmapala, cremation), and placed it on the seven-jeweled bed. At that time, the Four Heavenly Kings each held five hundred pieces of heavenly sandalwood and aloeswood incense, and even the sixth heaven and the great assembly of the world each held sandalwood and aloeswood incense and came to the place of cremation. (Post Nirvana Section) On the twenty-second day of the second month, seven days had passed since the Tathagata entered Nirvana, and the coffin was about to be taken out. The assembly was sorrowful and weeping, and together they helped the Tathagata to the seven-jeweled bed, washed him with fragrant water, wrapped him from head to foot with fine Tula cotton (Tula cotton, a soft cotton), and wrapped his body in one thousand sheets of white fine cloth in order. Together they helped the Tathagata into the jeweled coffin, made a great incense tower out of fine fragrant wood, and lifted the coffin onto the incense tower. The assembly each held incense torches and came to the place of the incense tower.

。皆悉滅沒(後分)阿那律升忉利天以告摩耶夫人。摩耶自天而下。棺自為開。世尊起合掌曰。遠屈下來。復語阿難曰。汝當知為後世不孝眾生故。從金棺出問訊于母(摩耶夫人經)。

時大迦葉與五百弟子在耆阇崛山。去拘尸城五十由旬(案赴佛涅槃經云。迦葉在伊茶梨山。去舍衛二萬六千里。教授一千弟子。此蓋部別不同。當以涅槃後分所出為正)迦葉于正受中心驚身顫。從定中出見地大動。即知如來已入涅槃。即將弟子往拘尸城至佛棺所。如來大悲。為迦葉故棺自然開。顯出真金紫磨堅固色身。迦葉哀哽。即以香水灌洗。千㲲纏身。棺開即閉。迦葉說偈。如來複現雙足千輻輪相出於棺外。迦葉禮讚金剛雙足。還自入棺。從心胸中火涌棺外。漸漸荼毗。經於七日。香樓乃盡(後分○案處胎經迦葉執火以然香薪。此部別不同。當以後分所出為正)佛滅度已。始經七日。大迦葉告五百阿羅漢。令詣十方世界盡集六通阿羅漢。得八億八千眾。于雙樹間聽受法言(處胎經)。

分舍利

序曰。智者有言。此舍利者。是戒定慧之所熏修。究其為義。則有生法全碎之辨。我不滅度常在靈山。此豈非法身全身乎。今論涅槃之後八萬四千。則唯示生碎二身爾。如來久遠劫來數數出現。蓋將開生身之跡。以顯法身

【現代漢語翻譯】 現代漢語譯本： 皆悉滅沒（後分）。阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）升忉利天（Trāyastriṃśa，佛教的欲界六天之一，位於須彌山頂）以告摩耶夫人（Māyādevī，釋迦牟尼佛的生母）。摩耶夫人自天而下。棺自為開。世尊起合掌曰：『遠屈下來。』復語阿難（Ānanda，釋迦牟尼佛的十大弟子之一，以多聞第一著稱）曰：『汝當知為後世不孝眾生故，從金棺出問訊于母。』（《摩耶夫人經》） 時大迦葉（Mahākāśyapa，釋迦牟尼佛的十大弟子之一，以頭陀第一著稱）與五百弟子在耆阇崛山（Gṛdhrakūṭa，又名靈鷲山，位於古印度摩揭陀國王舍城附近）。去拘尸城（Kuśinagara，釋迦牟尼佛涅槃之地）五十由旬（Yojana，古印度長度單位）。（案：赴佛涅槃經云，迦葉在伊茶梨山，去舍衛（Śrāvastī，古印度憍薩羅國的都城）二萬六千里，教授一千弟子。此蓋部別不同，當以涅槃後分所出為正。）迦葉于正受中心驚身顫，從定中出見地大動。即知如來已入涅槃。即將弟子往拘尸城至佛棺所。如來大悲，為迦葉故棺自然開，顯出真金紫磨堅固色身。迦葉哀哽，即以香水灌洗，千㲲纏身。棺開即閉。迦葉說偈。如來複現雙足千輻輪相出於棺外。迦葉禮讚金剛雙足，還自入棺。從心胸中火涌棺外，漸漸荼毗（ cremation，火葬）。經於七日，香樓乃盡。（後分。案：處胎經迦葉執火以然香薪，此部別不同，當以後分所出為正。）佛滅度已，始經七日。大迦葉告五百阿羅漢（Arhat，佛教修行證果的聖人），令詣十方世界盡集六通阿羅漢，得八億八千眾，于雙樹間聽受法言。（《處胎經》） 分舍利 序曰：智者有言，此舍利（Śarīra，佛教高僧火化後遺留的結晶體）者，是戒定慧之所熏修。究其為義，則有生法全碎之辨。我不滅度常在靈山（Gṛdhrakūṭa，又名靈鷲山，位於古印度摩揭陀國王舍城附近）。此豈非法身全身乎？今論涅槃之後八萬四千，則唯示生碎二身爾。如來久遠劫來數數出現，蓋將開生身之跡，以顯法身。

【English Translation】 English version: All were extinguished (Later Section). Aniruddha (one of the ten major disciples of the Buddha, known for his divine eye) ascended to the Trāyastriṃśa Heaven (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru) to inform Māyādevī (the birth mother of Shakyamuni Buddha). Māyādevī descended from the heaven. The coffin opened by itself. The World-Honored One arose, joined his palms, and said, 'You have condescended to come from afar.' He further said to Ānanda (one of the ten major disciples of Shakyamuni Buddha, known for his great learning), 'You should know that for the sake of unfilial beings in later generations, I have come out of the golden coffin to greet my mother.' (Māyādevī Sūtra) At that time, Mahākāśyapa (one of the ten major disciples of Shakyamuni Buddha, known for his ascetic practices) and five hundred disciples were on Gṛdhrakūṭa Mountain (also known as Vulture Peak, located near Rājagṛha, the capital of ancient Magadha). It was fifty yojanas (an ancient Indian unit of distance) away from Kuśinagara (the place where Shakyamuni Buddha entered Nirvana). (Note: The Sūtra on Going to the Buddha's Nirvana states that Kāśyapa was on Mount Ichāli, 26,000 miles away from Śrāvastī (the capital of the ancient Kingdom of Kosala), teaching one thousand disciples. This may differ according to different sections; the account from the Later Section on Nirvana should be considered correct.) Kāśyapa, in the midst of samadhi, felt a start and his body trembled. Emerging from his meditation, he saw the earth greatly shaken. He immediately knew that the Tathāgata had entered Nirvana. He then took his disciples to Kuśinagara to the place of the Buddha's coffin. The Tathāgata, out of great compassion, caused the coffin to open naturally for Kāśyapa's sake, revealing a true golden, purplish-gold, firm, and solid body. Kāśyapa sobbed and immediately washed the body with fragrant water, wrapping it with a thousand cloths. The coffin opened and then closed. Kāśyapa recited a verse. The Tathāgata then manifested the appearance of feet with a thousand-spoked wheels, emerging from outside the coffin. Kāśyapa paid homage to the adamantine feet and then they re-entered the coffin. Fire surged from the heart and chest, gradually cremating the body. After seven days, the fragrant pyre was exhausted. (Later Section. Note: The Sūtra on Conception states that Kāśyapa held the fire to ignite the fragrant firewood; this differs according to different sections, and the account from the Later Section should be considered correct.) Only seven days after the Buddha's passing, Mahākāśyapa instructed five hundred Arhats (Buddhist saints who have attained enlightenment) to go to the ten directions of the world and gather all Arhats with the six supernormal powers, obtaining a gathering of eight hundred and eighty million, to listen to the Dharma words between the twin trees. (Sūtra on Conception) Distribution of Śarīra Preface: The wise have said that these Śarīra (relics, crystalline remains left after the cremation of Buddhist monks) are the result of cultivation in morality, concentration, and wisdom. Examining their meaning, there is a distinction between the complete and fragmented bodies of the living Dharma. I do not pass away; I am always on Vulture Peak. Is this not the Dharmakāya in its entirety? Now, discussing the eighty-four thousand after Nirvana, there are only the manifested and fragmented bodies. The Tathāgata has appeared countless times over countless kalpas, intending to reveal the traces of the manifested body in order to reveal the Dharmakāya.

之本。即碎身之狹以見全身之遍。大權益物可勝思議者哉。

二月二十九日。如來荼毗已經七日。帝釋開棺取佛右牙。天上起塔。有二捷疾羅剎。盜取佛牙一雙。時城內大眾收取捨利滿八金壇。入拘尸城七日供養(後分○舍利此云骨身)。

三月六日。如來本生眷屬迦毗羅國王(父王凈飯二子。一孫。既俱出家。父王問佛云。國嗣永絕。則知既崩之後無復繼者。今此迦毗羅王。蓋是國人。立兄弟之子為其後。故今云本生眷屬也)諸釋種等。經三七日。知佛涅槃入拘尸城。請求舍利不果所請。阿阇世王詣佛懺悔。洗盪身瘡極重罪滅。即還本宮。于涅槃夜夢見月落。召問諸臣。答言。是佛涅槃之相。王即將臣從至拘尸城。請求舍利不果所請。時毗離外道名王。阿勒迦羅王。毗耨不畏王。遮羅迦羅王。波肩羅王。各將臣從入拘尸城。請求一分舍利還國供養不果所請(後分○已上七國。並拘尸那為八國)時八國王共爭舍利。有大臣優波吉諫八國王。時帝釋化作人語。我等諸天亦應有分。阿耨達龍王言。我等亦應有分。若不見與力足相敵。時優波吉告言。諸君且止。此舍利宜共分之。何須見諍。即分舍利而為三分。一分諸天。一分龍王。一分八王(處胎經)八國共分舍利。阇王得八萬四千數。又別得口髭還國。道逢

【現代漢語翻譯】 現代漢語譯本：這是根本。即使粉碎自身之狹隘，也能顯現全身之廣博。如此巨大的利益給予眾生，真是不可思議啊。

二月二十九日，如來荼毗（火葬）已經七日。帝釋（Indra，天神之王）打開棺木，取走佛陀的右牙。天界為此建造佛塔。有兩名捷疾羅剎（Yakshas，一種鬼神），盜取了一雙佛牙。當時城內大眾收集舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨）裝滿了八個金壇。運入拘尸城（Kuśinagara，佛陀涅槃之地）供養了七日（後文有舍利分配的記載，舍利在此指骨身）。

三月六日，如來本生眷屬，迦毗羅國王（Kapilavastu，佛陀的故鄉）（父王凈飯王（Śuddhodana），兩個兒子，一個孫子，都已經出家。父王曾問佛陀說，『國家後繼無人，那麼我死後就沒有繼承人了。』如今這位迦毗羅國王，大概是國人擁立兄弟的兒子作為繼承人，所以現在說是本生眷屬）以及各位釋迦種姓（Śākya）的人等，經過三個七日，得知佛陀涅槃的訊息，來到拘尸城，請求分得舍利，但沒有如願。阿阇世王（Ajātaśatru，古印度摩揭陀國國王）前往佛前懺悔，洗去身上的瘡痍，極重的罪業也得以消滅，隨即返回本宮。在佛陀涅槃之夜，他夢見月亮墜落，召集大臣詢問，大臣回答說，這是佛陀涅槃的象徵。國王於是帶領臣從前往拘尸城，請求分得舍利，但沒有如願。當時毗離外道名王，阿勒迦羅王，毗耨不畏王，遮羅迦羅王，波肩羅王，各自帶領臣從進入拘尸城，請求分得一份舍利回國供養，但沒有如願（後文有記載，以上七國，加上拘尸那，共為八國）。當時八個國王共同爭奪舍利。有大臣優波吉（Upagupta）勸諫八個國王。當時帝釋化作人聲說，『我們諸天也應該分得一份。』阿耨達龍王（Anavatapta，龍王名）說，『我們也應該分得一份。如果不同意，我們有足夠的力量與你們對抗。』當時優波吉勸告說，『各位請停止爭執。這舍利應該共同分配，何必爭鬥呢？』於是將舍利分為三份，一份給諸天，一份給龍王，一份給八個國王（出自《處胎經》）。八個國家共同分配舍利。阿阇世王得到八萬四千份舍利，又另外得到佛陀的口髭（hú zī，鬍鬚）帶回國，在路上

【English Translation】 English version: This is the root. Even the narrowness of shattering oneself reveals the vastness of the whole. The immense benefit bestowed upon beings is truly inconceivable.

On the twenty-ninth day of the second month, seven days had passed since the Tathāgata's cremation (荼毗, tú pí). Indra (帝釋, dì shì, the king of the gods) opened the coffin and took the Buddha's right tooth. A stupa was erected in the heavens for this. Two swift Yakshas (捷疾羅剎, jié jí luó chà) stole a pair of Buddha's teeth. At that time, the masses within the city collected relics (舍利, shè lì, Śarīra, Buddhist sacred objects, usually referring to the remains after the cremation of a high monk) filling eight golden urns. They were brought into Kuśinagara (拘尸城, jū shī chéng, the place of the Buddha's Parinirvana) and offered for seven days (the distribution of relics is recorded later, where relics refer to bone remains).

On the sixth day of the third month, the Tathāgata's relatives by birth, the King of Kapilavastu (迦毗羅國王, jiā pí luó guó wáng, the Buddha's hometown) (King Śuddhodana (凈飯王, jìng fàn wáng), the father, two sons, and one grandson had already left home. The father once asked the Buddha, 'If the country has no successor, then there will be no one to inherit after my death.' This King of Kapilavastu is probably a son of the king's brother installed as heir by the people, so it is now said to be relatives by birth) and the Śākyas (釋種, shì zhǒng) and others, after three weeks, learned of the Buddha's Parinirvana and came to Kuśinagara, requesting to share the relics, but their request was not granted. King Ajātaśatru (阿阇世王, ā shé shì wáng, the king of Magadha in ancient India) went before the Buddha to repent, washing away the sores on his body, and his extremely heavy sins were extinguished, and he immediately returned to his palace. On the night of the Buddha's Parinirvana, he dreamed of the moon falling, summoned his ministers to inquire, and the ministers replied that this was a symbol of the Buddha's Parinirvana. The king then led his ministers to Kuśinagara, requesting to share the relics, but his request was not granted. At that time, the heretical King of Vili, King Allekara, King Vinau Not Afraid, King Chala Karala, and King Bojian Luo, each led their ministers into Kuśinagara, requesting to share a portion of the relics to take back to their countries for offering, but their requests were not granted (it is recorded later that the above seven countries, plus Kuśinagara, make up eight countries). At that time, the eight kings were jointly contending for the relics. The minister Upagupta (優波吉, yōu bō jí) advised the eight kings. At that time, Indra transformed into a human voice and said, 'We gods should also receive a share.' The Dragon King Anavatapta (阿耨達龍王, ā nòu dá lóng wáng) said, 'We should also receive a share. If you do not agree, we have enough power to oppose you.' At that time, Upagupta advised, 'Gentlemen, please stop arguing. These relics should be distributed together, why fight?' Thus, the relics were divided into three parts, one for the gods, one for the dragon kings, and one for the eight kings (from the Treatise on the Womb). The eight countries jointly distributed the relics. King Ajātaśatru received eighty-four thousand relics, and also separately received the Buddha's mustache (口髭, kǒu zī) to take back to his country, on the way

難頭禾龍王。從求舍利。阇王不與。龍言。我力能壞汝國土。阇王怖畏。即以佛髭與之。龍王于須彌山下起水精塔。阇王還國。以紫金函盛舍利。作千歲燈。於五洹河水中作塔藏之(阿育王經)。

八國舉兵爭求舍利。姓煙婆羅門高聲唱言。當作八分。時拘尸城得第一分。乃至阇王得第八分。各還本國起塔。姓煙婆羅門得盛舍利瓶。還那羅聚落起塔。羅延婆羅門得炭。還國起塔。是時閻浮提始有十塔(十誦律)。

集三藏

序曰。荊溪論結集三藏。則有三處一千結集。正當最初(佛滅后四月十五日)七百結集為滅后百年。跋阇擅行十爭(周厲王三十四年。見通塞志)五百結集為四百年後。因伽昵吒王請僧論道不同(未檢所出)。然法苑珠林。李長者合論。並依處胎經以滅后七日為五百結集。今案本文。迦葉告五百。正是遣使集眾。未為正結集則當以荊溪之論為正。

四月十五日。大迦葉如是思惟。應當結集三藏令法久住。即住須彌山頂撾銅犍稚(音䖍地。聲論翻為鐘。五分律隨有瓦木銅鐵鳴者。皆名犍地。諸律多作犍槌)說偈曰。佛諸弟子。若念于佛。當報佛恩。莫入涅槃。諸弟子得神力者。皆來集會。迦葉選得千人。皆阿羅漢。唯除阿難。阇王日給千人飯食。中夏安居。三月初十五日說戒

【現代漢語翻譯】 現代漢語譯本：難頭禾龍王（Nanda, 龍王名）。向阿阇世王（Ajatasattu, 古印度摩揭陀國國王）請求佛舍利。阿阇世王不給。龍王說：『我的力量能摧毀你的國土。』阿阇世王感到害怕，就把佛的鬍鬚給了他。龍王在須彌山（Sumeru, 佛教宇宙觀中的聖山）下建造了水晶塔。阿阇世王回到國都，用紫金盒子盛放舍利，製作了千年的燈，在五條恒河（Ganges, 印度河流）水中建造塔來藏舍利。（出自《阿育王經》）

八個國家興兵爭奪佛舍利。姓煙的婆羅門（Brahmin, 古印度祭司階層）高聲宣佈說：『應當分成八份。』當時拘尸那迦城（Kushinagar, 古印度城市，佛陀涅槃之地）得到第一份，乃至阿阇世王得到第八份。各自回到本國建造佛塔。姓煙的婆羅門得到盛放舍利的瓶子，回到那羅聚落（Nar聚落，地名）建造佛塔。羅延婆羅門得到炭，回到本國建造佛塔。這時閻浮提（Jambudvipa, 佛教宇宙觀中的世界）才開始有十座佛塔。（出自《十誦律》）

集結三藏

序言說，荊溪大師（Jingxi, 唐代天臺宗僧人）論述結集三藏，共有三處，第一次是一千人結集，正是最初（佛滅后四月十五日）；七百人結集是在佛滅后一百年，跋阇（Vajjiputtakas, 佛教部派）擅自推行十事非法（周厲王三十四年，見《通塞志》）；五百人結集是在佛滅后四百年，因為迦膩色迦王（Kanishka, 貴霜王朝國王）請僧人辯論教義不同（未查到出處）。然而《法苑珠林》（Fayuan Zhulin, 唐代佛教百科全書）、李長者（Li Changzhe, 唐代居士）的合論，都依據《處胎經》（Chutai Jing, 佛經名）以佛滅后七日為五百人結集。現在考察本文，迦葉（Kasyapa, 佛陀弟子）告訴五百人，正是派遣使者召集大眾，還不是正式的結集，那麼應當以荊溪大師的論述為準。

四月十五日，大迦葉（Mahakasyapa, 佛陀弟子）這樣思惟：應當結集三藏，使佛法長久住世。隨即住在須彌山頂，敲擊銅犍稚（ghanta, 梵語，意為鐘，聲論翻譯為鐘。《五分律》（Mahisasaka Vinaya, 佛教律藏）中，凡是有瓦、木、銅、鐵發聲的，都叫做犍地。諸律中多寫作犍槌），說偈語說：『佛的諸位弟子，如果思念佛陀，應當報答佛恩，不要進入涅槃。』得到神力的諸位弟子，都來**。迦葉選得一千人，都是阿羅漢（Arhat, 佛教修行果位），唯獨沒有阿難（Ananda, 佛陀弟子）。阿阇世王每天供給一千人飯食，在夏季安居（Vassa, 雨季閉關修行），三月初十五日說戒。

【English Translation】 English version: Nanda, the Dragon King, requested Sarira (relics) from King Ajatasattu (King of Magadha in ancient India). King Ajatasattu refused. The Dragon King said, 'My power can destroy your kingdom.' King Ajatasattu was afraid and gave him the Buddha's beard. The Dragon King built a crystal stupa under Mount Sumeru (the sacred mountain in Buddhist cosmology). King Ajatasattu returned to the capital, placed the Sarira in a purple-gold box, made lamps for a thousand years, and built stupas in the waters of the five Ganges (rivers in India) to store the Sarira. (From the Ashoka Sutra)

Eight countries raised troops to fight for the Buddha's Sarira. A Brahmin (priest class in ancient India) named Yan loudly announced, 'It should be divided into eight parts.' At that time, Kushinagar (ancient Indian city, the place of Buddha's Parinirvana) received the first part, and King Ajatasattu received the eighth part. Each returned to their own country to build stupas. The Brahmin named Yan received the jar containing the Sarira and returned to Nar聚落 (Nar聚落, place name) to build a stupa. The Rayana Brahmin received the charcoal and returned to his country to build a stupa. At this time, Jambudvipa (the world in Buddhist cosmology) began to have ten stupas. (From the Dasabhumi Sutra)

Collection of the Tripitaka

The preface says that Master Jingxi (a Tiantai monk in the Tang Dynasty) discussed the collection of the Tripitaka, there were three places, the first was the collection of a thousand people, which was the very beginning (April 15th after the Buddha's Parinirvana); the collection of seven hundred people was a hundred years after the Buddha's Parinirvana, the Vajjiputtakas (a Buddhist sect) arbitrarily promoted ten illegal matters (the thirty-fourth year of King Li of Zhou, see Tongse Zhi); the collection of five hundred people was four hundred years after the Buddha's Parinirvana, because King Kanishka (King of the Kushan Dynasty) invited monks to debate different doctrines (source not found). However, Fayuan Zhulin (a Buddhist encyclopedia in the Tang Dynasty) and Li Changzhe's (a lay Buddhist in the Tang Dynasty) combined theory, both based on the Chutai Jing (a Buddhist scripture) to regard the collection of five hundred people as seven days after the Buddha's Parinirvana. Now examining the text, Kasyapa (Buddha's disciple) told five hundred people, it was precisely sending messengers to gather the masses, not yet a formal collection, then it should be based on Master Jingxi's theory.

On April 15th, Mahakasyapa (Buddha's disciple) thought like this: The Tripitaka should be collected to make the Dharma last long in the world. Then he lived on the top of Mount Sumeru and struck the bronze ghanta (Sanskrit, meaning bell, the sound theory translates it as bell. In the Mahisasaka Vinaya (Buddhist Vinaya), anything that makes a sound with tile, wood, copper, or iron is called ghanta. Many Vinayas write it as ghanda), and said in verse: 'All disciples of the Buddha, if you think of the Buddha, you should repay the Buddha's kindness, do not enter Nirvana.' All the disciples who have obtained supernatural powers, come to **. Kasyapa selected a thousand people, all of whom were Arhats (Buddhist attainment), except for Ananda (Buddha's disciple). King Ajatasattu provided food for a thousand people every day, during the summer Vassa (rainy season retreat), and gave precepts on March 15th.

時。迦葉入定以天眼觀。阿難一人煩惱未盡。手牽令出。阿難慚泣白言。佛法阿羅漢者不得供給左右使令。以是留殘結不斷耳。大迦葉復言。汝更有罪。汝勸佛度女人出家。使正法減五百年。阿難言。三世諸佛皆有四部。迦葉復言。佛欲涅槃背痛臥言須水。汝不供給。阿難言。是時五百乘車。截流而度水濁不取。迦葉復言。佛問汝。若有人四神足好修。可住壽一劫若減一劫汝應答云佛應住壽一劫若減一劫。佛三問不答。故令世尊早入涅槃。阿難言。魔蔽我心是故不答。迦葉復言。汝與佛𧜼僧伽梨衣(褺徒頰及重衣。即是重疊之義)以足踏上。阿難言。我捉衣時。大風吹墮腳下。非不恭敬。迦葉復言。佛陰藏相。般涅槃后。以示女人。是何可恥。阿難言。我思女人見佛陰藏相。心羞恥女形欲得男身。修行種種佛之德根。非為破戒。迦葉令作六種突吉羅罪僧中悔過(突吉羅。此云惡作。又云應當學)迦葉復言。斷汝漏盡然後來入。阿難思惟諸法求盡殘漏。定力少故不即得道。后夜欲過疲極偃息。仰臥就枕霍然得悟。入金剛定破一切煩惱得六通。后夜到僧堂敲門。迦葉語云。汝從門鑰孔中入來。阿難即以神力從孔中入。禮拜懺悔。迦葉乃云。汝莫嫌恨。還汝本座。阿難禮僧已升師子床(智度論)迦葉告言。佛所說法一言一字

勿使有闕。時阿難最初出經。第一胎化藏。第二中陰藏。第三摩訶衍方等藏。第四戒律藏。第五十住菩薩藏。第六雜藏。第七金剛藏。第八佛藏。是為經法具足時。阿難發聲。唱言。我聞如是一時佛住所居處。迦葉大眾。皆悉墮淚。咄嗟老死如幻如化。昨日見佛今日已稱我聞(處胎經)。

阿難身與佛相似。短佛三指。初登高座眾起三疑。或疑世尊重出。或疑他方佛來。或疑阿難成佛。及唱我聞三疑俱遣(妙句)阿難集法藏自云。佛初轉法輪。我是時不見。如是展轉聞(句引智論)舊云。阿難得佛覺三昧。力自能聞(記云。佛加覺力。故名佛覺○舍利弗問經。阿難修不忘禪。得佛覺三昧。力自能聞)又未聞經愿佛重說。故佛口密為說。阿難親承佛旨。如仰完器。傳以化人。以瀉異瓶。佛已涅槃。從金棺出金臂。重為現入胎之相。諸經皆聞(妙句)胎相尚聞。況后諸經(句記○此即追現入胎。乃至轉法輪等相。使阿難給侍。二十年已前諸經。皆得以聞之也)阿難面于佛前自聞授記。即時憶念過去諸佛法藏。通達無礙如今所聞。亦識本願(法華學無學記品)。

如來在此鐵圍山外。十方諸佛並皆雲集說法。亦名說經。后時文殊召諸菩薩及大阿羅漢。結集大乘法藏。各言某經我從佛聞。須菩提言。金剛般若我從

【現代漢語翻譯】 現代漢語譯本：不要讓（經文）有所缺失。當時阿難最初結集經藏，分為：第一是處胎藏（講述佛陀入胎過程的經典），第二是中陰藏（講述眾生死後到投胎之間的狀態的經典），第三是摩訶衍方等藏（大乘經典），第四是戒律藏（佛教戒律），第五是十住菩薩藏（講述菩薩修行十個階段的經典），第六是雜藏（各種雜類經典），第七是金剛藏（堅固不壞的經典），第八是佛藏（關於佛陀的經典）。這是經法完備的時候。阿難開始發聲，唱道：『我聽到這樣，一時佛住在某處。』迦葉等大眾，都紛紛落淚，感嘆老死如幻如化，昨天還見到佛陀，今天已經只能說『我聞』了。（出自《處胎經》） 阿難的身形與佛陀相似，比佛陀矮三指。最初登上高座時，大眾產生了三種疑惑：或者懷疑是世尊重新出現，或者懷疑是他方佛前來，或者懷疑是阿難成佛。等到阿難唱出『我聞』，這三種疑惑都消除了。（出自《妙句》）阿難結集法藏時自己說：『佛陀最初轉法輪（初次說法），我當時沒有見到，像這樣輾轉聽聞。』（出自《智度論》）舊說認為，阿難得到佛覺三昧（一種禪定狀態），憑藉這種力量自己能夠聽聞。（記載說：佛陀加持覺悟的力量，所以稱為佛覺。出自《舍利弗問經》，阿難修習不忘禪，得到佛覺三昧，憑藉這種力量自己能夠聽聞。）又因為沒有聽聞過的經典，希望佛陀重新宣說，所以佛陀秘密地為他說。阿難親自承受佛陀的旨意，就像用完整的器皿盛水，再傳給需要教化的人，像從一個瓶子倒入另一個瓶子。佛陀已經涅槃，從金棺中伸出金色的手臂，重新示現入胎的景象，各種經典都能聽聞。（出自《妙句》）入胎的景象尚且能夠聽聞，更何況後來的各種經典呢？（出自《句記》。這指的是追溯示現入胎，乃至轉法輪等等景象，讓阿難侍奉，二十年以前的各種經典，都能夠聽聞。）阿難在佛陀面前親自聽到授記（佛陀預言他未來成佛），即時憶念過去諸佛的法藏，通達無礙，如同現在所聽聞的一樣，也認識到自己的本願。（出自《法華經·學無學記品》）。 如來在此鐵圍山（圍繞世界的山）外，十方諸佛都雲集說法，也叫做說經。後來文殊（文殊菩薩）召集各位菩薩以及大阿羅漢（斷絕煩惱的聖人），結集大乘法藏，各自說某經我是從佛陀那裡聽聞的。須菩提（佛陀的弟子）說：『《金剛般若》（經名）我是從...

【English Translation】 English version: Do not allow any omissions. At that time, Ānanda (Buddha's attendant) initially compiled the scriptures, dividing them into: first, the Garbhāvatāra-藏 (Womb-entry Collection, scriptures describing the Buddha's entry into the womb); second, the Antarābhava-藏 (Intermediate State Collection, scriptures describing the state between death and rebirth); third, the Mahāyāna-vaipulya-藏 (Great Vehicle Extensive Collection, Mahayana scriptures); fourth, the Vinaya-藏 (Discipline Collection, Buddhist precepts); fifth, the Daśa-bhūmi-bodhisattva-藏 (Ten Stages Bodhisattva Collection, scriptures describing the ten stages of a Bodhisattva's practice); sixth, the Miscellaneous-藏 (Miscellaneous Collection, various miscellaneous scriptures); seventh, the Vajra-藏 (Diamond Collection, indestructible scriptures); eighth, the Buddha-藏 (Buddha Collection, scriptures about the Buddha). This was when the scriptures were complete. Ānanda then began to speak, chanting: 'Thus have I heard, at one time the Buddha dwelt in such and such a place.' Kāśyapa (one of the Buddha's chief disciples) and the assembly all shed tears, lamenting that old age and death are like illusions, like transformations. Yesterday they saw the Buddha, and today they can only say 'I have heard'. (From the Taitreya Upanishad). Ānanda's body was similar to the Buddha's, three fingers shorter than the Buddha. When he first ascended the high seat, the assembly had three doubts: either they suspected that the World-Honored One (Buddha) had reappeared, or they suspected that a Buddha from another realm had come, or they suspected that Ānanda had become a Buddha. When Ānanda chanted 'Thus have I heard,' these three doubts were dispelled. (From Wonderful Phrases) When Ānanda compiled the Dharma treasury, he himself said: 'When the Buddha first turned the wheel of Dharma (first teaching), I did not see it at that time, but heard it through transmission.' (From Mahāprajñāpāramitopadeśa) The old saying is that Ānanda attained the Buddha-awakening Samādhi (a state of meditative concentration), and by this power he was able to hear. (It is recorded that the Buddha added the power of awakening, so it is called Buddha-awakening. From the Śāriputraparipṛcchā, Ānanda practiced the unforgetting meditation and attained the Buddha-awakening Samādhi, and by this power he was able to hear.) Also, because he had not heard some scriptures, he wished the Buddha to repeat them, so the Buddha secretly spoke them for him. Ānanda personally received the Buddha's teachings, like filling a complete vessel with water, and then passing it on to those who need to be taught, like pouring from one bottle into another. The Buddha had already entered Nirvāṇa, and from the golden coffin, a golden arm extended, re-manifesting the appearance of entering the womb, and all kinds of scriptures could be heard. (From Wonderful Phrases) Even the appearance of entering the womb could be heard, how much more so the later scriptures? (From Phrases and Notes. This refers to tracing back the manifestation of entering the womb, and even turning the wheel of Dharma, etc., allowing Ānanda to attend, and all the scriptures from twenty years prior could be heard.) Ānanda personally heard the prediction (Buddha's prophecy of his future Buddhahood) in front of the Buddha, and immediately remembered the Dharma treasury of the past Buddhas, understanding it without obstruction, just like what he heard now, and also recognized his original vow. (From Lotus Sutra, Chapter on Learners and Non-Learners). The Tathāgata (Buddha) is outside this Iron Mountain (mountain surrounding the world), and all the Buddhas of the ten directions gather to preach the Dharma, also called expounding the scriptures. Later, Mañjuśrī (Manjusri Bodhisattva) summoned all the Bodhisattvas and great Arhats (saints who have cut off afflictions) to compile the Mahāyāna Dharma treasury, each saying that they heard a certain scripture from the Buddha. Subhūti (one of the Buddha's disciples) said: 'The Vajra Prajñā (Diamond Wisdom Sutra) I heard from...

佛聞。故知不局阿難。然阿難則遍聞諸經。余弟子則偏局當部(凈名疏引智論)。

如來滅后。於畢缽羅窟立三座部主結為三藏。阿難誦出經藏。迦葉誦出論藏。優波離誦出律藏。此即上座部。更有一千賢聖。命婆尸迦。于窟外結集名大眾部。此二部通稱為僧祇律。是為根本(僧祇律○此文分三藏。為三部主。是小乘所出)。

阿難從佛請願。二十年中所說盡為我說(報恩經)。

摩得勒伽論說十二部經。唯方廣部是菩薩藏。十一部是聲聞藏。又佛為菩薩聲聞說出苦道。為菩薩藏聲聞藏。智論云。大迦葉與阿難在香山。撰集三藏為聲聞藏。文殊與阿難。集摩訶衍經為菩薩藏。涅槃云。十一部經二乘所持。方等部為菩薩所持。是以經論略唯二種(妙玄)。

眾經論明教非一。若摩得勒伽有二藏。聲聞藏菩薩藏。又諸經有三藏。十一部是聲聞藏。方廣部是菩薩藏。合十一部。是雜藏。又有四藏者。更開佛藏。菩薩處胎經為八藏。胎化藏。中陰藏。未為阿難說時。即是秘密教。為阿難說后。即是不定教。摩訶衍方等藏即頓教。戒律藏即二藏教。十住藏即方等教。雜藏即通教。金剛藏即別教。佛藏即圓教(胎化即是如來托胎所說諸經。中陰即是如來住胎所說一切諸法)。

世尊滅后百年。毗舍

【現代漢語翻譯】 現代漢語譯本：佛陀的說法，可知並非只針對阿難（Ananda）。然而，阿難則普遍聽聞了所有經典，其他弟子則偏重於自己所負責的經典部分（《凈名疏》引用《智論》的觀點）。

如來（Tathagata）滅度后，在畢缽羅窟（Pippala Cave）設立三座部主，結集為三藏（Tripitaka）。阿難誦出經藏（Sutra Pitaka），迦葉（Kasyapa）誦出論藏（Abhidhamma Pitaka），優波離（Upali）誦出律藏（Vinaya Pitaka）。這就是上座部（Sthavira nikāya）。另外還有一千位賢聖，命婆尸迦（Vasika）在窟外結集，名為大眾部（Mahasanghika）。這兩部統稱為僧祇律（Mahasanghika Vinaya），是根本（律）。（《僧祇律》○此文將三藏分為三個部主負責，是小乘佛教的說法）。

阿難從佛陀處聽聞，二十年中所說的全部都為我所說（《報恩經》）。

《摩得勒伽論》（Matrka）說有十二部經（Dvadasanga-Buddhavacana）。只有方廣部（Vaipulya）是菩薩藏（Bodhisattva Pitaka），十一部是聲聞藏（Sravaka Pitaka）。又佛陀為菩薩和聲聞說出離苦之道，即為菩薩藏和聲聞藏。《智論》說，大迦葉與阿難在香山，撰集三藏為聲聞藏。文殊（Manjusri）與阿難，集摩訶衍經（Mahayana Sutra）為菩薩藏。《涅槃經》（Nirvana Sutra）說，十一部經為二乘（Sravaka and Pratyekabuddha）所持，方等部為菩薩所持。因此，經論大致只有兩種（《妙玄》）。

眾多經論闡明教義並非只有一種。如果按照《摩得勒伽論》，則有二藏：聲聞藏和菩薩藏。又有些經典有三藏：十一部是聲聞藏，方廣部是菩薩藏，合十一部是雜藏（Ksudraka Pitaka）。又有四藏的說法，另外開立佛藏（Buddha Pitaka）。《菩薩處胎經》分為八藏：胎化藏、中陰藏。未為阿難說時，即是秘密教（Esoteric teaching）；為阿難說后，即是不定教（Indeterminate teaching）。摩訶衍方等藏即頓教（Sudden teaching）。戒律藏即二藏教。十住藏即方等教。雜藏即通教（Common teaching）。金剛藏即別教（Distinct teaching）。佛藏即圓教（Perfect teaching）。（胎化即是如來托胎所說諸經，中陰即是如來住胎所說一切諸法）。

世尊（Bhagavan）滅度后一百年，毗舍離（Vaisali）...

【English Translation】 English version: The Buddha's teachings, it is known, were not exclusively for Ananda. However, Ananda heard all the sutras extensively, while other disciples focused on the parts of the scriptures they were responsible for (as quoted in the 'Commentary on Vimalakirti Sutra' citing the 'Mahaprajnaparamita Sastra').

After the Tathagata's passing, three masters of the three pitakas were established at Pippala Cave to compile the Tripitaka. Ananda recited the Sutra Pitaka, Kasyapa recited the Abhidhamma Pitaka, and Upali recited the Vinaya Pitaka. This is the Sthavira nikāya. Furthermore, there were a thousand sages who appointed Vasika to compile outside the cave, which was named the Mahasanghika. These two schools are collectively called the Mahasanghika Vinaya, which is fundamental (Vinaya). (Mahasanghika Vinaya ○ This text divides the three pitakas among three masters, which is a Theravada Buddhist view).

Ananda heard from the Buddha, and everything spoken in those twenty years was spoken by me (Gratitude Sutra).

The Matrka states that there are twelve divisions of scriptures (Dvadasanga-Buddhavacana). Only the Vaipulya is the Bodhisattva Pitaka, and the eleven are the Sravaka Pitaka. Furthermore, the Buddha spoke of the path to liberation from suffering for both Bodhisattvas and Sravakas, which are the Bodhisattva Pitaka and Sravaka Pitaka. The Mahaprajnaparamita Sastra states that Mahakasyapa and Ananda compiled the three pitakas at Fragrant Mountain as the Sravaka Pitaka. Manjusri and Ananda compiled the Mahayana Sutras as the Bodhisattva Pitaka. The Nirvana Sutra states that the eleven divisions of scriptures are held by the two vehicles (Sravaka and Pratyekabuddha), and the Vaipulya is held by the Bodhisattvas. Therefore, the scriptures and treatises are roughly of two kinds (Subtle Meaning).

The various scriptures and treatises explain the teachings in more than one way. According to the Matrka, there are two pitakas: the Sravaka Pitaka and the Bodhisattva Pitaka. Some scriptures have three pitakas: the eleven divisions are the Sravaka Pitaka, the Vaipulya is the Bodhisattva Pitaka, and the combined eleven are the Ksudraka Pitaka. There is also the theory of four pitakas, with the addition of the Buddha Pitaka. The Womb Sutra is divided into eight pitakas: the Womb and Transformation Pitaka, and the Intermediate State Pitaka. When it was not spoken to Ananda, it was the Esoteric teaching; after it was spoken to Ananda, it was the Indeterminate teaching. The Mahayana Vaipulya Pitaka is the Sudden teaching. The Vinaya Pitaka is the Two Pitaka teaching. The Ten Abodes Pitaka is the Vaipulya teaching. The Ksudraka Pitaka is the Common teaching. The Vajra Pitaka is the Distinct teaching. The Buddha Pitaka is the Perfect teaching. (The Womb and Transformation refers to the sutras spoken by the Tathagata while dwelling in the womb, and the Intermediate State refers to all the dharmas spoken by the Tathagata while dwelling in the womb).

One hundred years after the Bhagavan's passing, in Vaisali...

離城。跋阇子比丘。擅行十事聽兩指抄食。得聚落間。得寺內。后聽可。得常法。得受金銀。彼于布薩日。檀越有施金銀。而共分之。如是簡擇一一檢校。乃至十事非法。非毗尼非佛所教。七百阿羅漢。集論法毗尼。故名七百結集(四分律)。

贊曰。能仁寂默。成佛久遠。仁賢劫波。乘時利見。一代施化。歸宗開顯。天人群生。咸開宿願。所應度畢。示跡泥洹。不生不滅。常在靈山。未來修學。盈滿世間。共期佛慧。爰獨真丹。

佛祖統紀卷第四(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五

宋景定四明東湖沙門志磐撰

西土二十四祖紀第二始祖摩訶迦葉尊者二祖阿難陀尊者三祖商那和修尊者(阿難旁出)末田地尊者四祖優波鞠多尊者五祖提迦多尊者六祖彌遮迦尊者七祖佛馱難提尊八祖佛陀密多尊者九祖脅比丘尊者十祖富那夜奢尊者十一祖馬鳴尊者十二祖迦毗摩羅尊者十三祖龍樹尊者十四祖迦那提婆尊者十五祖羅睺羅多尊者十六祖僧佉難提尊者十七祖僧佉耶舍尊者十八祖鳩摩羅馱尊者十九祖阇夜多尊者二十祖婆修槃馱尊者二十一祖摩拏羅尊者二十二祖鶴勒那尊者二十三祖師子尊者

止觀論之辭曰。行人若聞付法藏。則識宗元。付法藏人。始

【現代漢語翻譯】 現代漢語譯本： 跋阇子比丘離開城市后，擅自實行十事，包括允許用兩指取食物食用，允許在聚落間和寺院內接受財物，後來又允許認可常法，允許接受金銀。他們在布薩日（Uposatha，佛教的齋戒日）時，接受檀越（Dāna-pati，施主）佈施的金銀，然後共同分配。像這樣篩選檢查，乃至十事都是不合法的，不符合毗尼（Vinaya，戒律），不是佛陀所教導的。七百位阿羅漢（Arhat，證悟者）因此聚集起來討論法和毗尼，所以稱為七百結集。

贊曰：能仁（釋迦牟尼佛的稱號）寂默，成佛已經很久遠。仁賢劫波（Kalpa，賢劫），乘著時機有利地顯現。一代的施教化導，歸於宗門而開顯真理。天人及眾生，都開啟了宿世的願望。所應該度化的人已經度完，示現涅槃（Nirvana，寂滅）。不生不滅，常在靈山。未來修學的人，充滿世間，共同期望佛的智慧。尤其是在真丹（指中國）。

《佛祖統紀》卷第四（終） 大正藏第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第五

宋景定四明東湖沙門志磐撰

西土二十四祖紀第二：始祖摩訶迦葉尊者（Mahākāśyapa），二祖阿難陀尊者（Ānanda），三祖商那和修尊者（Śāṇavāsa）（阿難陀旁出），末田地尊者（Madhyāntika），四祖優波鞠多尊者（Upagupta），五祖提迦多尊者（Dhṛtaka），六祖彌遮迦尊者（Miccaka），七祖佛馱難提尊（Buddhanandi），八祖佛陀密多尊者（Buddhamitra），九祖脅比丘尊者（Pārśva），十祖富那夜奢尊者（Puṇyayaśas），十一祖馬鳴尊者（Aśvaghoṣa），十二祖迦毗摩羅尊者（Kapimala），十三祖龍樹尊者（Nāgārjuna），十四祖迦那提婆尊者（Kāṇadeva），十五祖羅睺羅多尊者（Rāhulata），十六祖僧佉難提尊者（Saṃghanandi），十七祖僧佉耶舍尊者（Saṃghayaśas），十八祖鳩摩羅馱尊者（Kumārata），十九祖阇夜多尊者（Śayata），二十祖婆修槃馱尊者（Vasubandhu），二十一祖摩拏羅尊者（Manoratha），二十二祖鶴勒那尊者（Haklena），二十三祖師子尊者（Siṃha）。

《止觀論》的辭句說：修行人如果聽聞付法藏（傳承佛法的寶藏），就能認識宗門的根源。付法**，始

【English Translation】 English version: After leaving the city, the Vajjiputtaka bhikkhus (Vajjiputtaka monks) arbitrarily practiced the 'Ten Points', including allowing the consumption of food taken with two fingers, allowing the acceptance of wealth in villages and monasteries, later allowing the approval of customary practices, and allowing the acceptance of gold and silver. On Uposatha (Buddhist Sabbath) days, they accepted donations of gold and silver from Dāna-patis (donors) and then distributed them among themselves. They scrutinized and examined these matters, and ultimately, these 'Ten Points' were deemed unlawful, not in accordance with the Vinaya (discipline), and not taught by the Buddha. Seven hundred Arhats (enlightened beings) gathered to discuss the Dharma and Vinaya, hence the name 'Seven Hundred Sangiti'.

A verse of praise: The Able Sage (an epithet of Shakyamuni Buddha) is silent, having attained Buddhahood long ago. In the Kalpa (aeon) of Worthies, he appeared at an opportune time. His teachings and transformations throughout his life lead back to the source and reveal the truth. Gods, humans, and all sentient beings have their past vows awakened. Having completed the salvation of those who were to be saved, he manifested Nirvana (cessation). Neither born nor dying, he is always present on Vulture Peak. Future practitioners will fill the world, jointly aspiring to the wisdom of the Buddha, especially in Zhen Dan (China).

Chronicles of the Buddha Ancestors, Volume 4 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddha Ancestors

Chronicles of the Buddha Ancestors, Volume 5

Composed by Shramana Zhi Pan of Siming Donghu during the Song Jingding Era

The Second Record of the Twenty-Four Western Ancestors: First Ancestor Mahākāśyapa, Second Ancestor Ānanda, Third Ancestor Śāṇavāsa (a branch from Ānanda), Madhyāntika, Fourth Ancestor Upagupta, Fifth Ancestor Dhṛtaka, Sixth Ancestor Miccaka, Seventh Ancestor Buddhanandi, Eighth Ancestor Buddhamitra, Ninth Ancestor Pārśva, Tenth Ancestor Puṇyayaśas, Eleventh Ancestor Aśvaghoṣa, Twelfth Ancestor Kapimala, Thirteenth Ancestor Nāgārjuna, Fourteenth Ancestor Kāṇadeva, Fifteenth Ancestor Rāhulata, Sixteenth Ancestor Saṃghanandi, Seventeenth Ancestor Saṃghayaśas, Eighteenth Ancestor Kumārata, Nineteenth Ancestor Śayata, Twentieth Ancestor Vasubandhu, Twenty-first Ancestor Manoratha, Twenty-second Ancestor Haklena, Twenty-third Ancestor Siṃha.

The words of the 'Treatise on Cessation and Contemplation' say: If a practitioner hears of the Transmission of the Dharma Treasury, they will recognize the origin of the school. The Transmission of the Dharma**, begins

迦葉終師子。二十三人。末田地與商那同時。取之則二十四人。諸師皆金口所記(事出輔行)並是聖人能多利益(按法藏經。我滅度后。有二十四尊者。出現於世。流傳我法)輔行雲。像末四依弘宣佛化傳中既云並是聖人。故多是四依。亦可通於三二。以初依屬凡。不得名聖也(妙玄雲。五品六根為初依。十住為二依。十行十向為三依。十地等覺為四依。此約大乘論四依。若涅槃經云。有四種人能護正法為世所依。初依小乘內外凡。二依初果。三依二三果。四依四果。此約小乘論四依。今言付法。乃是大乘。故輔行所言。是大乘四依也。言傳中者。即付法藏傳。一根名付法藏因緣經)今論祖承傳大法。而鞠多諸祖。云證小果者。準荊溪意。謂四果是真福田。化道易行。宜作此像。即是四依為四果像。是知金口諸師皆破無明位在四依。內弘大法而外示小像。為明付法撰二十四祖紀。

始祖摩訶迦葉尊者(此云大飲光。古仙人身光隱蔽餘光。遂以為姓。此尊者是其後裔。身亦光明。飲蔽餘光。佛弟子中。有十力迦葉三迦葉等。於此同姓中最長故。標大字以簡之)名畢缽羅(此菩提樹名。父母禱樹神而生故。從樹立名)羅閱祇國人(此云王舍城。即摩伽陀國中城名)父迦毗羅(此雲頭面金色。蓋是古者金光仙人之後)

【現代漢語翻譯】 現代漢語譯本 迦葉最終傳給了師子尊者，加上之前的二十三人，末田地和商那和修同時接受傳法，這樣算起來就是二十四人。這些祖師都是佛陀金口所記（事出《輔行》），都是聖人，能夠多多利益眾生（按《法藏經》所說，我滅度后，有二十四位尊者出現於世，流傳我的佛法）。《輔行》中說，像法末法時期，四依弟子弘揚佛法，既然說他們都是聖人，所以大多是四依位的菩薩，也可以包括三依、二依位的菩薩。因為初依位屬於凡夫，不能稱為聖人（妙玄中說，五品位和六根清凈位是初依，十住位是二依，十行十向位是三依，十地位和等覺位是四依。這是從大乘的角度來論四依。如果按照《涅槃經》所說，有四種人能夠守護正法，為世人所依止：初依是小乘的內凡和外凡，二依是初果，三依是二果和三果，四依是四果。這是從小乘的角度來論四依。現在所說的付法，乃是大乘的付法，所以《輔行》所說的是大乘的四依。所說的『傳中』，就是《付法藏傳》或《一根名付法藏因緣經》）。現在討論祖師傳承大法，而鞠多等祖師，說是證得小果，按照荊溪的說法，認為證得四果的聖人是真正的福田，教化眾生容易施行，所以適合作為榜樣。這就是四依位的菩薩示現為四果阿羅漢的形象。由此可知，金口所記的各位祖師都破除了無明，位在四依，內在弘揚大法，而外在示現小乘的形象，爲了闡明付法，撰寫了二十四祖的紀傳。

始祖摩訶迦葉尊者（摩訶迦葉，意為大飲光。古代仙人身光隱蔽其他光芒，因此以此為姓。這位尊者是其後裔，身體也光明，能隱蔽其他光芒。佛陀弟子中，有十力迦葉、三迦葉等，在這同姓的人中最年長，所以標上『大』字來區分）名叫畢缽羅（畢缽羅，是菩提樹的名字，父母向樹神祈禱而生下他，所以用樹的名字來命名），是羅閱祇國人（羅閱祇國，意為王舍城，是摩伽陀國中的一座城），父親名叫迦毗羅（迦毗羅，意為頭面金色，大概是古代金光仙人的後代）。

【English Translation】 English version Kāśyapa finally transmitted the Dharma to Venerable Śīsa. Adding the previous twenty-three, and with Madhyāntika and Śāṇavāsa receiving the Dharma at the same time, the total becomes twenty-four. These patriarchs were all recorded by the Buddha's golden mouth (as stated in 'Fu Xing'), and they are all sages who can greatly benefit sentient beings (according to the 'Fa Zang Jing', after my Parinirvana, twenty-four venerable ones will appear in the world to propagate my Dharma). 'Fu Xing' says that during the Dharma-resemblance and Dharma-ending periods, the four supports (catuḥ-pratisaraṇa) disciples propagate the Buddha's teachings. Since it is said that they are all sages, most of them are Bodhisattvas at the four supports level, and can also include Bodhisattvas at the three supports or two supports levels. This is because the initial support level belongs to ordinary beings and cannot be called sages (in 'Miao Xuan', it is said that the five grades and the purification of the six senses are the initial support, the ten abodes are the second support, the ten practices and ten dedications are the third support, and the ten grounds and near-perfect enlightenment are the fourth support. This is from the perspective of Mahayana to discuss the four supports. If according to the 'Nirvana Sutra', there are four types of people who can protect the true Dharma and be relied upon by the world: the initial support is the inner and outer ordinary beings of Hinayana, the second support is the first fruit, the third support is the second and third fruits, and the fourth support is the fourth fruit. This is from the perspective of Hinayana to discuss the four supports. The Dharma transmission discussed now is the Mahayana Dharma transmission, so what 'Fu Xing' says is the Mahayana four supports. The 'transmission' mentioned refers to the 'Fu Fa Zang Zhuan' or 'Yigen Ming Fu Fa Zang Yinyuan Jing'). Now we are discussing the patriarchs transmitting the great Dharma, and the patriarchs such as Kukuta, who are said to have attained the small fruit, according to Jingxi's interpretation, believe that those who have attained the four fruits are true fields of merit, and it is easy to practice teaching and transformation, so it is suitable to be taken as an example. This is the appearance of Bodhisattvas at the four supports level manifesting as Arhats of the four fruits. From this, it can be known that the patriarchs recorded by the golden mouth have all broken through ignorance, are at the four supports level, internally propagate the great Dharma, and externally manifest the appearance of Hinayana, in order to clarify the Dharma transmission, and wrote the biographies of the twenty-four patriarchs.

The first patriarch, Venerable Mahākāśyapa (Mahākāśyapa means 'Great Drinker of Light'. Ancient immortals concealed other lights with their body light, so this was taken as a surname. This venerable one is a descendant of them, and his body is also bright, able to conceal other lights. Among the Buddha's disciples, there are Ten-Power Kāśyapa, Three Kāśyapa, etc. He is the eldest among those with the same surname, so the word 'Great' is added to distinguish him) was named Pippala (Pippala is the name of the Bodhi tree. His parents prayed to the tree god and he was born, so he was named after the tree), and he was from the country of Rājagṛha (Rājagṛha means 'City of the King's House', which is the name of a city in the country of Magadha). His father was named Kapila (Kapila means 'Golden Face', probably a descendant of the ancient Golden Light Immortal).

世稱大富長者。十六大國無以為鄰。千倍勝瓶沙王(即頻婆裟羅王。此云顏色端正)王有金犁千具。畏勝於王。減一耕犁。但用九百九十九雙牛金犁。有六十庫金粟。庫容三百四十斛。昔毗婆尸佛入滅之後(此云勝觀)塔像金色少處闕壞時有貧女。丐得金珠欲補像面。時迦葉為鍛金師。既為補治。因共立誓願。我二人常為夫婦。身真金色恒受勝樂。以是因緣。九十一劫生天人中最後得生第七梵天(初禪大梵。居六慾上。正當第七)時摩伽陀國(此云不害)有婆羅門。巨富無量而無子息。舍側有一樹神。常往乞子。歷年無應。瞋忿曰。今更七日奉祀。若復無驗必當燒樹。樹神愁怖即詣梵天。梵王天眼見一梵天臨當命終勸其往生。滿足十月生一男兒身真金色。光明赫奕照四十里。身具三十相(文句。應是闕白豪肉髻二相)相師占云。此兒宿福必當出家。年至十五欲為聘妻。兒語父母。能為我得紫金色女。我當納之。父母即召諸婆羅門。鑄一金女。輿行村落高聲唱言。若有女人見金神者。后出嫁時必得好婿。女聞悉出。唯一女軀體金色。獨不肯出。諸女強將共見金神。婆羅門見即為聘得。夫婦二人了無欲意。各住一房父母知已。毀除一房令其同室。迦葉語曰。我若眠時汝當經行。汝若眠息我當經行。夫婦節操。深厭世間啟求

出家。即舍家事深入山林。心念口言。諸佛如來出家修道。我今亦當隨佛出家。即著壞色納衣自剃鬚𩬊。空中天神而告之曰。釋迦如來今與千二百五十阿羅漢。在王舍城竹園中住。迦葉聞語即趣竹園。佛往逆之。至跋耆聚落。值佛奉上寶衣。佛即授以糞掃大衣。初聞增上戒定慧即得無漏。時已百二十歲。其婦相續亦得阿羅漢果。迦葉受乞食法行十二頭陀。至老不捨。常曰我受佛衣。師想塔想。未曾頭枕。況以覆臥。如此大衣大進我行。佛語之曰。汝年老根弊。可舍乞食及受長衣。迦葉答曰。我當盡壽行蘭若行(此云寂靜處。十二頭陀行之一)佛言善哉。若迦葉行頭陀行在世者。我法久住。迦葉頭陀既久。𩬊長衣弊。來詣佛所。諸比丘皆起慢心。佛分半座令坐。迦葉不肯。佛即廣贊迦葉功德。與我不異。何故不坐。諸比丘聞為之心驚。佛復為說本因。昔有文竭陀(輔行雲即頂生王也)高才絕倫。天帝欽其德。遣千馬車造闕迎之。天帝出候命王同坐。共相娛樂送王還宮。昔迦葉以生死座命吾同坐。吾今成佛以正法座報其往勛。迦葉共佛坐。時天人咸謂佛師。即起嗚佛足云。佛是我師。我是弟子(云云)毗耶離城有長者維摩詰。方便示疾饒益眾生。佛告大迦葉。汝行詣維摩詰問疾。迦葉白言。我不堪任詣彼問疾。所以者何。

【現代漢語翻譯】 現代漢語譯本 出家，即捨棄家庭事務，深入山林。心中思念，口中說道：『諸佛如來出家修道，我如今也應當跟隨佛陀出家。』於是穿上染壞色的納衣，自己剃除鬚髮。空中的天神告訴他說：『釋迦如來現在與一千二百五十位阿羅漢，在王舍城竹園中居住。』 迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）聽聞此語，立即前往竹園。佛陀前往迎接他，到達跋耆聚落。迦葉想要將寶貴的衣服獻給佛陀，佛陀卻將一件糞掃衣（pāṃśukūla，指丟棄的或無人認領的布料製成的衣服）授予他。迦葉最初聽聞增上戒定慧（adhisīla-sikkhā, adhicitta-sikkhā, adhipaññā-sikkhā，更高的戒律、禪定和智慧），立即證得無漏（anāsava，沒有煩惱）。當時他已經一百二十歲。他的妻子相續也證得了阿羅漢果。迦葉接受乞食的修行方式，奉行十二頭陀行（dhutaṅga，去除煩惱的苦行），直到年老也不捨棄。他常說：『我接受了佛陀的衣服，心中常念師長，常唸佛塔，未曾用頭枕著它，更何況用它來覆蓋身體睡覺。這樣的大衣大大促進了我的修行。』 佛陀對他說：『你年老體衰，可以捨棄乞食，接受長衣。』 迦葉回答說：『我應當盡我一生奉行蘭若行（arañña，此云寂靜處，十二頭陀行之一）。』 佛陀說：『善哉！如果迦葉奉行頭陀行在世，我的佛法就能長久住世。』 迦葉頭陀行很久之後，頭髮長了，衣服也破舊了，前來拜見佛陀。眾比丘都生起了傲慢之心。佛陀分出半個座位讓他坐。迦葉不肯。佛陀就廣泛讚歎迦葉的功德，說他的功德與我沒有差別，為什麼不坐呢？眾比丘聽了，心中感到震驚。佛陀又為他們說了本來的因緣。過去有文竭陀（Venkata，輔行雲即頂生王也），才華高超，舉世無雙。天帝欽佩他的德行，派遣一千輛馬車建造宮闕迎接他。天帝出來迎接，命文竭陀王與他同坐，共同娛樂，然後送文竭陀王返回宮殿。過去迦葉以生死之座命我同坐，我如今成佛，以正法之座報答他往昔的功勛。』 迦葉與佛陀同坐。當時天人都認為迦葉是佛陀的老師，於是起身頂禮佛足說：『佛陀是我的老師，我是弟子。』（云云） 毗耶離城（Vaiśālī，古印度城市）有長者維摩詰（Vimalakīrti，著名的在家菩薩），以方便示現生病來饒益眾生。佛陀告訴摩訶迦葉：『你前去維摩詰那裡問候他的病情。』 迦葉回答說：『我不堪勝任前去他那裡問候病情。』 這是什麼原因呢？

【English Translation】 English version Renunciation means abandoning household affairs and deeply entering the mountains and forests. With thoughts in mind and words spoken, 'The Buddhas and Tathagatas renounced the household life and cultivated the Way. I, too, should now follow the Buddha and renounce the household life.' Then, wearing patched robes of impure color and shaving his beard and hair, a heavenly being in the sky announced to him, 'The Śākyamuni Tathagata is now dwelling in the Bamboo Grove in Rājagṛha with twelve hundred and fifty Arhats.' Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) heard these words and immediately went to the Bamboo Grove. The Buddha went to meet him, arriving at the village of Bhadra. Kāśyapa wished to offer a precious robe to the Buddha, but the Buddha instead gave him a robe made of discarded rags (pāṃśukūla, robes made from discarded or unclaimed cloth). Upon first hearing the higher training in morality, concentration, and wisdom (adhisīla-sikkhā, adhicitta-sikkhā, adhipaññā-sikkhā), Kāśyapa immediately attained the state of no outflows (anāsava, without defilements). At that time, he was already one hundred and twenty years old. His wife also successively attained the fruit of Arhatship. Kāśyapa accepted the practice of begging for food, practicing the twelve dhutaṅgas (dhutaṅga, ascetic practices to remove defilements) until old age without abandoning them. He often said, 'I received the Buddha's robe, and I constantly remember the teacher and the stupa. I have never used it as a pillow, let alone to cover my body for sleep. This great robe greatly advances my practice.' The Buddha said to him, 'You are old and your faculties are weak. You may abandon begging for food and accept a long robe.' Kāśyapa replied, 'I shall, for the rest of my life, practice the arañña practice (arañña, meaning a quiet place, one of the twelve dhutaṅgas).' The Buddha said, 'Excellent! If Kāśyapa practices the dhutaṅgas in the world, my Dharma will abide long.' After Kāśyapa had practiced the dhutaṅgas for a long time, his hair grew long and his robe became tattered. He came to see the Buddha. All the monks arose with arrogance in their hearts. The Buddha offered him half of his seat. Kāśyapa refused. The Buddha then extensively praised Kāśyapa's merits, saying that his merits were no different from mine, so why not sit? The monks were astonished to hear this. The Buddha then told them the original cause. In the past, there was Venkata (Venkata, according to the commentary, was the king born from the top of the head), who was exceptionally talented and unmatched in the world. The heavenly emperor admired his virtue and sent a thousand chariots to build a palace to welcome him. The heavenly emperor came out to greet him and invited King Venkata to sit with him, enjoying entertainment together before sending King Venkata back to the palace. In the past, Kāśyapa invited me to sit with him on a seat of life and death. Now that I have become a Buddha, I repay his past merits with a seat of the true Dharma.' Kāśyapa sat with the Buddha. At that time, the heavenly beings all thought that Kāśyapa was the Buddha's teacher, so they arose and prostrated at the Buddha's feet, saying, 'The Buddha is my teacher, and I am the disciple.' (etc.) In the city of Vaiśālī (Vaiśālī, an ancient Indian city), there was an elder named Vimalakīrti (Vimalakīrti, a famous lay Bodhisattva), who expediently manifested illness to benefit sentient beings. The Buddha told Mahākāśyapa, 'Go to Vimalakīrti and inquire about his illness.' Kāśyapa replied, 'I am not capable of going there to inquire about his illness.' What is the reason?

憶念我昔貧里行乞。維摩詰來謂我言。以一食施一切。供養諸佛及眾賢聖。然後可食。如是食者。非有煩惱非離煩惱。非入定意非起定意。非住世間非住涅槃。其有施者。無大福無小福。不為益不為損。是為正入佛道。不依聲聞。迦葉。若如是食。為不空食人之施也。時我聞說是語。即於一切菩薩深起敬心。不復勸人以聲聞辟支佛行。是故不任詣彼問疾(維摩經)世尊。於法華會上告舍利弗。如是妙法諸佛如來時乃說之。時舍利弗於此法說領解。世尊授記。未來作佛號曰華光。復告舍利弗。今當復以譬喻更明此義。遂說長者大宅歘然火起。長者方便誘諭諸子。以羊鹿牛三車玩好之具。引之令出。然後等賜高廣大白牛車。如來亦復如是。初說三乘引導眾生。然後但以大乘而度脫之。時大迦葉等四大聲聞於此領解。遂說窮子之譬。謂如窮子舍父逃逝。五十餘年。后雖遇會志意下劣。二十年中常令除糞。過是已後心相體信。結會父子正領家業。自言我等昔來但樂小法。世尊以方便力說如來智慧。今我方知。世尊于佛智慧無所吝惜。是故我等說本無心有所希求。今法王大寶自然而至。如佛子所應得者皆已得之。於是世尊復告迦葉。說藥草喻述成其解。而語之曰。汝于未來當得成佛名曰光明(法華經○此通付法)佛告諸比丘。我

【現代漢語翻譯】 現代漢語譯本 憶念我過去貧困時沿街乞討。維摩詰（Vimalakirti，一位在家菩薩的名字）來對我說：『要以一份食物佈施給一切眾生，供養諸佛以及眾賢聖，然後才可以食用。』這樣食用的人，既沒有煩惱，也沒有脫離煩惱；既沒有進入禪定，也沒有離開禪定；既不執著於世間，也不執著于涅槃。這樣佈施的人，沒有大福報，也沒有小福報，不增加什麼，也不減少什麼。這才是真正進入佛道。不依賴聲聞。迦葉（Kasyapa，佛陀的十大弟子之一）。如果像這樣食用，才是不白白接受別人的佈施。』當時我聽了這些話，立刻對一切菩薩深深地生起敬意，不再勸人修習聲聞、辟支佛的法門。因此，我不適合去他那裡問候病情（《維摩經》）。 世尊，在《法華經》的法會上告訴舍利弗（Sariputra，佛陀的十大弟子之一）：『這樣的微妙之法，諸佛如來才會在適當的時候說出來。』當時舍利弗對這個法有所領悟，世尊為他授記，預言他未來成佛，佛號為華光。又告訴舍利弗：『現在我再用譬喻來更清楚地說明這個道理。』於是說了長者大宅突然起火的故事。長者用方便法門誘導他的孩子們，用羊車、鹿車、牛車這些玩具引誘他們出來，然後平等地賜予他們高大寬廣的白牛車。如來也是這樣，最初說三乘（聲聞乘、緣覺乘、菩薩乘）來引導眾生，然後只用大乘（菩薩乘）來度脫他們。當時大迦葉等四大聲聞對此有所領悟，於是說了窮子（prodigal son）的譬喻，說有一個窮困的孩子離家出走，五十年後，雖然遇到了父親，但志向和心意都很低下，二十年中一直讓他做清除糞便的工作。過了這段時間后，彼此的心意才相互信任，最終父子相認，正式掌管家業。他們自己說：『我們過去只喜歡小法（小乘佛法），世尊用方便的力量宣說如來的智慧，現在我們才知道，世尊對於佛的智慧沒有絲毫吝惜。』因此我們說，本來沒有心存希求，現在法王的大寶自然而然地到來，凡是佛的弟子應該得到的，都已經得到了。 於是世尊又告訴迦葉，說了藥草的譬喻來闡述和完成他們的理解，並對他們說：『你們在未來將會成佛，佛號叫做光明』（《法華經》）。（這部分內容是關於傳承佛法的）。佛告訴各位比丘（bhikkhus，佛教僧侶）

【English Translation】 English version I recall when I was begging for alms in poverty. Vimalakirti (Vimalakirti, name of a lay bodhisattva) came and said to me, 'With one meal, give to all, make offerings to all Buddhas and wise saints, then you may eat.' One who eats in this way is neither with afflictions nor without afflictions; neither in meditative absorption nor out of meditative absorption; neither dwelling in the world nor dwelling in Nirvana. One who gives in this way has neither great merit nor small merit; neither gains nor loses. This is to truly enter the Buddha's path, not relying on Sravakas (Sravakas, disciples who attain enlightenment by hearing the teachings). Kasyapa (Kasyapa, one of the ten great disciples of the Buddha). If you eat in this way, you do not eat the alms of others in vain.' At that time, upon hearing these words, I immediately developed deep respect for all Bodhisattvas, and no longer encouraged people to practice the path of Sravakas and Pratyekabuddhas. Therefore, I am not fit to visit him and inquire about his illness (Vimalakirti Sutra). The World Honored One, at the assembly of the Lotus Sutra, told Sariputra (Sariputra, one of the ten great disciples of the Buddha), 'Such wonderful Dharma, the Tathagatas (Tathagatas, Buddhas) only speak of it at the appropriate time.' At that time, Sariputra understood this Dharma, and the World Honored One prophesied that he would become a Buddha in the future, named Flower Light. He further told Sariputra, 'Now I will use a parable to further clarify this meaning.' Thereupon, he told the story of the great mansion of a wealthy man suddenly catching fire. The wealthy man skillfully enticed his children, using goat carts, deer carts, and ox carts as toys to lure them out, and then equally bestowed upon them tall and spacious white ox carts. The Tathagata is also like this, initially speaking of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to guide sentient beings, and then only using the Great Vehicle (Bodhisattva Vehicle) to liberate them. At that time, the four great Sravakas, including Mahakasyapa, understood this, and then told the parable of the prodigal son, saying that a poor child left home and wandered for over fifty years. Later, although he met his father, his aspirations and intentions were low, and for twenty years he was always made to do the work of removing excrement. After this period, their minds trusted each other, and eventually father and son recognized each other and formally took over the family business. They themselves said, 'In the past, we only enjoyed the small Dharma (Hinayana Buddhism). The World Honored One used skillful means to proclaim the wisdom of the Tathagata. Now we know that the World Honored One has no stinginess towards the wisdom of the Buddha.' Therefore, we say that originally we had no intention of seeking anything, but now the great treasure of the Dharma King has come naturally, and all that the Buddha's disciples should receive has already been received. Thereupon, the World Honored One again told Kasyapa, speaking the parable of the medicinal herbs to elaborate and complete their understanding, and said to them, 'You will become Buddhas in the future, named Light' (Lotus Sutra). (This section is about the transmission of the Dharma). The Buddha told the Bhikkhus (bhikkhus, Buddhist monks)

今所有無上正法。悉已付囑迦葉。當爲汝等作大依止(涅槃經○此別付法○阿難問經。我入涅槃大迦葉當與比丘比丘尼作大依止。如我無異)時大迦葉與五百弟子在耆阇崛山。去拘尸城五十由旬。迦葉于正受中心驚身顫。從定中出見地大動。即知如來已入涅槃。即將弟子往拘尸城。至佛棺所。如來大悲。為迦葉故棺自然開。顯出真金紫磨堅固色身。迦葉哀哽。即以香水灌洗。千氈纏身。棺門即閉。迦葉說偈。如來複現雙足千輻輪相出於棺外。迦葉禮讚金剛雙足還自入棺。從心胸中火涌棺外。漸漸荼毗。經於七日。香樓乃盡(涅槃後分○迦葉與弟子向拘尸城。路見梵志手執曼陀羅華。謂曰。世尊涅槃已經七日。一切人天大設供養。吾從彼間得斯華來。出赴涅槃經)。

佛荼毗已始經七日。迦葉告五百阿羅漢。令詣十方集諸羅漢。得八億八千。盡集雙樹間聽受法言(菩薩處胎經)至中夏安居初十五日。迦葉共千羅漢。在王舍城。結集三藏。阇王日給千人飯食。足滿一夏(智論)迦葉弘持正法至二十年(當週懿王八年壬辰)以法藏付囑阿難。先禮四塔(出家成道轉法輪入涅槃四處。各建七寶塔)次禮八塔(八國王所建舍利塔)次入龍宮禮佛髭塔。次昇天上禮佛牙塔。去辭阇王。適值王寢。即往雞足山(其山三峰如仰雞

【現代漢語翻譯】 現代漢語譯本 現在，我將所有無上正法全部囑託給迦葉（Mahakasyapa）。他應當成為你們的大依止。（《涅槃經》中特別囑咐佛法的部分，《阿難問經》中說：『我入涅槃后，大迦葉應當為比丘、比丘尼作大依止，如同我一樣。』）當時，大迦葉與五百弟子在耆阇崛山（Grdhrakuta），距離拘尸城（Kusinagara）五十由旬。迦葉在正定中感到心驚身顫，從定中出來后，見到大地震動，立刻知道如來已經入涅槃。於是帶領弟子前往拘尸城，到達佛陀的棺木處。如來大慈大悲，爲了迦葉的緣故，棺木自然打開，顯現出真金紫磨堅固的色身。迦葉悲哀哽咽，立即用香水灌洗，用千層毛氈纏繞佛身，棺門隨即關閉。迦葉說了偈語后，如來又顯現出雙足千輻輪相，從棺木外顯現出來。迦葉禮讚金剛雙足后，雙足又回到棺木中。從佛陀心胸中涌出火焰，蔓延到棺木外，漸漸地荼毗。經過七天，香樓才焚燒殆盡。（《涅槃後分》中記載：迦葉與弟子前往拘尸城的路上，見到一位梵志手持曼陀羅華，說：『世尊涅槃已經七日，一切人天大設供養，我從那裡得到這花。』出自《赴涅槃經》）。 佛陀荼毗完畢，剛過七日，迦葉告訴五百阿羅漢，讓他們前往十方召集諸位阿羅漢，共召集了八億八千位，全部聚集在雙樹之間，聽受佛法。（《菩薩處胎經》）到了中夏安居初十五日，迦葉與一千位阿羅漢在王舍城（Rajagrha）結集三藏，阿阇世王（Ajatasatru）每日供給千人飯食，足足滿了一個夏天。（《大智度論》）迦葉弘揚護持正法長達二十年（相當於周懿王八年壬辰），將法藏囑託給阿難（Ananda）。先禮拜四塔（指出家、成道、轉法輪、入涅槃四處所建的七寶塔），然後禮拜八塔（八位國王所建的舍利塔），接著進入龍宮禮拜佛陀的髭塔，然後升到天上禮拜佛陀的牙塔，辭別阿阇世王，正趕上國王在睡覺，於是前往雞足山（Kukkutapada）（這座山有三個山峰，像仰起的雞

【English Translation】 English version Now, I entrust all the unsurpassed and true Dharma to Mahakasyapa (Kasyapa). He should become a great refuge for you all. (From the section on special entrustment of the Dharma in the Nirvana Sutra, and from the Ananda Question Sutra: 'After I enter Nirvana, Mahakasyapa should become a great refuge for the Bhiksus and Bhiksunis, just like me.') At that time, Mahakasyapa and five hundred disciples were on Grdhrakuta (Vulture Peak), fifty yojanas away from Kusinagara (Kushinagar). Kasyapa, in the midst of samadhi, felt a start and his body trembled. Coming out of samadhi, he saw the earth quake and immediately knew that the Tathagata had entered Nirvana. He then led his disciples to Kusinagara, arriving at the Buddha's coffin. The Tathagata, out of great compassion, caused the coffin to open naturally for Kasyapa's sake, revealing his true golden, Jambu-colored, firm body. Kasyapa, in sorrow and choked with emotion, immediately washed the body with fragrant water and wrapped it with a thousand layers of felt. The coffin door then closed. After Kasyapa recited a verse, the Tathagata manifested the thousand-spoked wheel marks on his feet, appearing outside the coffin. Kasyapa paid homage to the Vajra feet, which then returned into the coffin. Fire arose from the Buddha's chest, spreading outside the coffin, gradually cremating the body. After seven days, the fragrant pyre was completely consumed. (From the Post-Nirvana Section: Kasyapa and his disciples were on their way to Kusinagara when they saw a Brahmin holding a Mandarava flower, saying, 'The World-Honored One has been in Nirvana for seven days. All the humans and devas have made great offerings. I obtained this flower from there.' From the Sutra on Going to Nirvana). After the Buddha's cremation, only seven days had passed when Kasyapa told the five hundred Arhats to go to the ten directions and gather all the Arhats. Eight hundred and eighty million were gathered, all assembled between the twin Sala trees to listen to the Dharma. (From the Sutra on the Embryo of the Bodhisattva) On the fifteenth day of the first half of the summer retreat, Kasyapa and a thousand Arhats were in Rajagrha (Rajgir), compiling the Tripitaka. King Ajatasatru (Ajatashatru) provided food for a thousand people daily, fully supporting them for the entire summer. (From the Mahaprajnaparamita Sastra) Kasyapa propagated and upheld the true Dharma for twenty years (equivalent to the eighth year of King Yi of the Zhou Dynasty), entrusting the Dharma treasury to Ananda (Ananda). First, he paid homage to the four stupas (referring to the seven-jeweled stupas built at the four places of renunciation, enlightenment, turning the wheel of Dharma, and entering Nirvana), then he paid homage to the eight stupas (the relics stupas built by the eight kings), then he entered the Dragon Palace to pay homage to the Buddha's mustache stupa, and then he ascended to heaven to pay homage to the Buddha's tooth stupa. He bid farewell to King Ajatasatru, but happened to find the king asleep, so he went to Kukkutapada Mountain (Kukkutagiri) (This mountain has three peaks, like an upturned chicken

足即靈鷲山)。取草敷座而發三愿。一愿此身及所持衣缽俱不壞。待至慈氏下生。二愿入滅盡定已。三峰合一。三愿阿難阇王若至。愿山暫開。時阇王夢屋樑折。王覺已悲嘆。即往雞足山見迦葉全身儼然在定。王發聲哀哭。積諸香木欲阇維之。阿難為言。迦葉以定住身以待彌勒。不可得燒。王供養已還歸本國。山合如故。至慈氏三會之後。有無量憍慢眾生將登此山。慈氏彈指山峰即開。迦葉以所持衣授與慈氏。致辭禮敬畢。涌身虛空示諸神變。化火焚身乃入寂滅(付法藏經○梅溪集。荊公謂佛慧泉禪師曰。世尊拈花出自何典。泉云藏經所不載。公曰頃在翰苑。偶見大梵王問佛決疑經三卷。有云。梵王在靈山會上。以金色波羅花。獻佛請佛說法。世尊登座。拈花示眾。人天百萬。悉皆罔措。獨迦葉破顏微笑。世尊曰。吾有正法眼藏涅槃妙心分付迦葉)。

述曰。妙經言。世尊開顯大法迦葉領解。此付法之通義也。涅槃經言。佛告諸比丘。我今所有無上正法。悉已付囑迦葉。後分云。迦葉至佛棺所說偈。佛現雙足。阿難問經。佛將涅槃告迦葉言。當與四眾作大依止。此等諸文皆在涅槃。即付法之別義也。通則大眾皆獲領解。別則迦葉獨任住持。今涅槃付囑正當別義。是以祖祖相傳住持不斷也。有欲以法華領解為付法

【現代漢語翻譯】 現代漢語譯本： （迦葉尊者）在雞足山（即靈鷲山）用草鋪設座位，併發下三個誓願：第一愿是此身以及所持的衣缽都不會損壞，等待到彌勒佛（慈氏）下生；第二愿是進入滅盡定；第三愿是如果阿難和阿阇世王到來，希望山能暫時打開。當時阿阇世王夢見屋樑折斷，醒來后悲嘆不已，於是前往雞足山，見到迦葉全身安然入定。阿阇世王發出哀哭之聲，堆積各種香木想要火化他。阿難勸阻說：『迦葉以禪定住世，是爲了等待彌勒佛，不可焚燒。』阿阇世王供養完畢后返回本國，山又合攏如初。等到彌勒佛三次說法集會之後，有無數驕慢的眾生將要登上此山，彌勒佛彈指，山峰立即打開。迦葉將所持的衣缽授予彌勒佛，致辭禮敬完畢，便涌身到虛空中，示現各種神通變化，化火焚身，然後進入寂滅。（出自《付法藏經》和《梅溪集》。王安石曾問佛慧泉禪師：『世尊拈花出自何典？』佛慧泉禪師回答說：『藏經中沒有記載。』王安石說：『我以前在翰林院時，偶爾見到《大梵天王問佛決疑經》三卷，其中記載：梵天王在靈山會上，以金色的波羅花獻給佛，請佛說法。世尊登上座位，拈花示眾，人天百萬，都茫然不知所措，只有迦葉破顏微笑。世尊說：我擁有正法眼藏、涅槃妙心，現在交付給迦葉。』）

述曰：《妙法蓮華經》說，世尊開顯大法，迦葉領悟理解，這是付法的普遍意義。《涅槃經》說，佛告訴各位比丘：『我現在所有無上的正法，都已經囑託給迦葉。』《涅槃經》後分又說，迦葉到佛的棺木前說偈，佛顯現雙足，阿難請問經典，佛將要涅槃時告訴迦葉說：『應當與四眾弟子做為最大的依靠。』這些經文都出自《涅槃經》，是付法的特殊意義。普遍意義是指大眾都能領悟理解，特殊意義是指迦葉獨自承擔住持佛法的責任。現在《涅槃經》的付囑正當屬於特殊意義，因此祖祖相傳，住持佛法不斷。有人想用法華經的領解作為付法，

【English Translation】 English version: （Kāśyapa）at Kukkutapāda Mountain (also known as Gṛdhrakūṭa Mountain). He spread grass to make a seat and made three vows: first, that his body and the robe and bowl he carries would not decay, waiting for Maitreya (慈氏) to descend; second, to enter into Nirodha-samāpatti (滅盡定); third, if Ānanda and King Ajātaśatru (阿阇王) arrive, he wishes the mountain to open temporarily. At that time, King Ajātaśatru dreamed that the roof beam was broken. After waking up, the king lamented and went to Kukkutapāda Mountain, where he saw Kāśyapa's whole body peacefully in Samadhi. King Ajātaśatru cried out in sorrow and piled up various fragrant woods to cremate him. Ānanda dissuaded him, saying, 'Kāśyapa is abiding in the world through Samadhi in order to wait for Maitreya, so he cannot be burned.' After King Ajātaśatru made offerings, he returned to his kingdom, and the mountain closed as before. After Maitreya's three assemblies, countless arrogant beings will ascend this mountain. Maitreya snaps his fingers, and the mountain peaks immediately open. Kāśyapa hands over the robe and bowl he carries to Maitreya, offers his respects, and then rises into the sky, manifesting various miraculous transformations, transforming into fire to burn his body, and then enters Parinirvana. (From the Fu Fa Zang Jing (付法藏經) and Meixi Ji. Wang Anshi once asked Chan Master Fohuiquan: 'Where does the World-Honored One's holding up a flower come from?' Chan Master Fohuiquan replied, 'It is not recorded in the Tripitaka.' Wang Anshi said, 'When I was in the Hanlin Academy, I occasionally saw three volumes of the Great Brahma King Questioning the Buddha on Resolving Doubts Sutra, which recorded: The Brahma King at the Vulture Peak Assembly offered a golden parala flower to the Buddha and asked the Buddha to preach the Dharma. The World-Honored One ascended the seat, held up a flower to the assembly, and millions of humans and gods were at a loss, only Kāśyapa smiled. The World-Honored One said, 'I have the treasury of the true Dharma eye, the wonderful mind of Nirvana, which I now entrust to Kāśyapa.')

Commentary: The Lotus Sutra says that the World-Honored One reveals the great Dharma, and Kāśyapa understands and comprehends it. This is the general meaning of the Dharma transmission. The Nirvana Sutra says that the Buddha told the Bhikshus: 'All the supreme Dharma that I now possess has been entrusted to Kāśyapa.' The latter part of the Nirvana Sutra also says that Kāśyapa recited a verse before the Buddha's coffin, the Buddha revealed his two feet, Ānanda asked about the scriptures, and the Buddha, when about to enter Nirvana, told Kāśyapa: 'You should be the greatest reliance for the fourfold assembly.' These scriptures are all from the Nirvana Sutra, which is the special meaning of the Dharma transmission. The general meaning is that the masses can all understand and comprehend, and the special meaning is that Kāśyapa alone bears the responsibility of upholding the Buddha's Dharma. Now the entrustment in the Nirvana Sutra rightly belongs to the special meaning, therefore it has been passed down from generation to generation, and the upholding of the Dharma continues uninterrupted. Some want to use the understanding and comprehension of the Lotus Sutra as the Dharma transmission,

者。但得通意。

二祖阿難陀尊者。佛叔父白飯王次子。以佛成道二月八日生(阿難陀。此云慶喜。謂王心歡喜舉國欣慶)即調達之弟也。面如凈滿月。眼若青蓮華。年八歲從佛出家。得白四羯磨具足戒。多聞第一。年三十一為佛侍者。聞持法藏。至法華會上。佛告阿難。汝于來世。當得作佛。號山海慧自在通王。復告諸菩薩曰。我與阿難。于空王佛所。同時發菩提心。阿難常樂多聞。我常勤精進。是故我已得成菩提。而阿難護持我法。亦護將來諸佛法藏。佛滅度后。大迦葉結集法藏選千阿羅漢。令阿難升師子座宣說諸經。迦葉垂入滅時。以最勝法付囑阿難。而作是言。往古定光佛為沙門時。畜一沙彌常令誦經。若經少闕即便訶責。時沙彌為師乞食。若少稽留經不充課。極為其師之所訶罵。沙彌愁惱且行且誦。時有長者問知其故。語沙彌言勿生憂惱。從今已后常相供給。時此沙彌不復行乞專心讀誦經常充足。時沙彌者即世尊是。施食長者即阿難是。以斯福緣智慧深妙總持多聞(述曰。沙彌課經。宜得總持之益。長者供食。亦擅多聞之功。信知世間造善造惡。隨所作事。資成之者。必當均獲其報。氣分所感。豈得免焉)阿難遊行宣化幾二十年。嘗至竹林中(即王舍城外竹林寺)聞比丘誦偈。若人生百歲。不見水老

【現代漢語翻譯】 現代漢語譯本： （譯者註：此句意為只要能夠理解其意即可。）

阿難陀尊者（Ānanda，佛陀的堂弟，意為『慶喜』，因其出生時舉國歡慶），是佛陀的叔父白飯王的第二個兒子，在佛陀成道后的二月八日出生，也是提婆達多（Devadatta）的弟弟。他的面容像清凈圓滿的月亮，眼睛像青色的蓮花。八歲時跟隨佛陀出家，得到了具足戒。他是佛陀的十大弟子中多聞第一。三十一歲時成為佛陀的侍者，聽聞並受持佛法。在《法華經》的法會上，佛陀告訴阿難：『你在未來世，將會成佛，佛號為山海慧自在通王（Sāgarameghasvarābhighoṣita-buddha）。』佛陀又告訴諸位菩薩說：『我和阿難在空王佛（Kōngwáng-buddha）那裡，同時發菩提心。阿難常常喜歡多聞，我常常勤奮精進。因此我已經成就菩提，而阿難護持我的佛法，也護持未來諸佛的法藏。』

佛陀滅度后，大迦葉（Mahākāśyapa）結集法藏，選了一千位阿羅漢，讓阿難登上獅子座宣說諸經。迦葉將要入滅時，將最殊勝的佛法囑託給阿難，並且這樣說：『過去定光佛（Dīpaṃkara）作為沙門時，蓄養一個沙彌，常常讓他誦經。如果經文稍微有缺失，就呵責他。當時沙彌為師父乞食，如果稍微耽擱，誦經的進度就不能完成，因此被他的師父嚴厲地呵罵。沙彌愁眉苦臉，邊走邊誦經。當時有位長者問他原因，告訴沙彌說不要憂愁煩惱，從今以後常常供給你的所需。當時這位沙彌不再乞食，專心讀誦，經常能夠充足地完成功課。』當時這位沙彌就是世尊，施食的長者就是阿難。因為這樣的福緣，智慧深妙，總持多聞。（述曰：沙彌誦經，應該得到總持的利益；長者供養食物，也擅長多聞的功德。相信世間造善造惡，隨著所做的事情，資助成就這件事的人，必定會均等地獲得其報應。氣運所感，怎麼能夠免除呢？）

阿難宣揚教化大約二十年，曾經到竹林中（即王舍城外的竹林寺），聽到比丘誦偈：『若人生百歲，不見水老』

【English Translation】 English version: (Translator's note: This sentence means that it is enough to understand the meaning.)

The Venerable Ānanda (Ānanda, meaning 'Joyful Celebration,' because the whole country rejoiced at his birth), was the second son of King Śuddhodana, the uncle of the Buddha. He was born on the eighth day of the second month after the Buddha's enlightenment and was also the brother of Devadatta. His face was like a pure and full moon, and his eyes were like blue lotus flowers. At the age of eight, he left home to become a monk under the Buddha and received the full monastic precepts. He was foremost in learning among the Buddha's ten great disciples. At the age of thirty-one, he became the Buddha's attendant, hearing and upholding the Dharma. At the assembly of the Lotus Sutra, the Buddha told Ānanda, 'In a future life, you will become a Buddha named Sāgarameghasvarābhighoṣita-buddha (Mountain Sea Wisdom自在通王).' The Buddha also told the Bodhisattvas, 'Ānanda and I made the vow for enlightenment at the same time in the presence of Kōngwáng-buddha (Empty King Buddha). Ānanda always delighted in learning, and I was always diligent and energetic. Therefore, I have already attained enlightenment, and Ānanda protects my Dharma and also protects the Dharma treasury of future Buddhas.'

After the Buddha's Parinirvana, Mahākāśyapa (Great Kāśyapa) gathered the Dharma treasury, selected a thousand Arhats, and had Ānanda ascend the lion throne to proclaim the sutras. When Kāśyapa was about to enter Nirvana, he entrusted the most supreme Dharma to Ānanda, saying, 'In the past, when Dīpaṃkara (Light Maker) Buddha was a śrāmaṇa (ascetic), he kept a novice monk and often had him recite the scriptures. If there was a slight deficiency in the scriptures, he would scold him. At that time, the novice monk begged for food for his teacher, and if he was delayed, the progress of reciting the scriptures could not be completed, so he was severely scolded by his teacher.' The novice monk was sad and recited the scriptures as he walked. At that time, an elder asked him the reason and told the novice monk not to worry, and from now on, he would always provide for his needs. At that time, this novice monk no longer begged for food, but concentrated on reading and reciting, and was often able to complete his homework sufficiently.' At that time, this novice monk was the World Honored One, and the elder who provided food was Ānanda. Because of this blessed affinity, his wisdom was profound and wonderful, and he had the power of total retention and great learning. (Commentary: The novice monk reciting the scriptures should receive the benefit of total retention; the elder offering food also excels in the merit of great learning. Believe that in this world, creating good and creating evil, according to what is done, those who assist in accomplishing the matter will surely receive their rewards equally. How can one escape the influence of one's destiny?)

Ānanda propagated the teachings for about twenty years. He once went to the bamboo grove (i.e., the Bamboo Grove Monastery outside Rājagṛha) and heard a bhikṣu (monk) reciting a verse: 'If a man lives a hundred years and does not see the water heron.'

鶴。不如生一日。時得睹見之。阿難慘然曰。此非佛偈。當云。若人生百歲。不解生滅法。不如生一日。而得解了之。比丘向其師說。師曰。阿難老朽言不可信。阿難后時聞彼比丘猶誦前偈。即自思惟。今此比丘不受吾教。於世無益宜入涅槃。即詣阇王適值其睡。王夢蓋莖折。即便驚覺。門人告言。阿難入滅故來相見。王發聲哭問何所在。答云。已向毗舍離國。即嚴四兵(象馬車步)追至恒河。阿難乘船在河中流。王稽首白言。三界明燈愿勿涅槃。時雪山有五百仙人。觀見阿難將欲涅槃。飛空而至求哀出家。即化恒河變成金地。為諸仙人說法。成阿羅漢。俱時入滅(即末田地五百仙人)阿難涌身虛空作十八變入風奮迅三昧。分身四分。一分與釋提桓因。一分與娑伽龍王。一分與毗舍離子。一分與阿阇世王。四處各起寶塔供養舍利(雜見法華。付法藏。大論。文句。妙樂)。

三祖商那和修尊者。王舍城長者也。過去世為商主。路見辟支佛身嬰重病。即為求藥治療。見其衣極弊惡奉妙氈衣。辟支佛言。此商那衣(或翻草衣。西域有九枝秀草。若羅漢生。則此草生於凈地之上也)以此出家成道。故當著此而入滅也。即飛空作十八變。便取涅槃。商主悲哀。積諸香木阇維舍利起塔供養。愿我來世功德威儀及以衣服如今

【現代漢語翻譯】 現代漢語譯本： 有人說：『如果有人活到一百歲，卻不瞭解生滅之法（生起和滅去的規律），還不如只活一天，卻能親眼見到它。』阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）聽了，驚恐地說：『這並非佛陀的偈語。』正確的偈語應當是：『如果有人活到一百歲，不瞭解生滅之法，不如只活一天，而能瞭解它。』一位比丘（bhiksu，出家修行的男性佛教徒）將這事告訴了他的老師，老師卻說：『阿難老朽了，他的話不可信。』 後來，阿難聽到那位比丘仍然在誦唸之前的偈語，便心想：『這位比丘不接受我的教導，對世間已無益處，不如入涅槃（nirvana，佛教術語，指解脫生死輪迴的狀態）。』於是，他前往拜見阿阇世王（Ajatasattu，古印度摩揭陀國國王），正趕上國王在睡覺。國王夢見宮殿的屋頂折斷，隨即驚醒。門人稟告說：『阿難將要入滅，特來相見。』國王放聲大哭，問阿難在哪裡。門人回答說：『已經前往毗舍離國（Vaishali，古印度城市）。』國王立即調集四種軍隊（象兵、馬兵、車兵、步兵）追趕到恒河（Ganges）。 阿難乘船在恒河的中心。國王稽首（qishou，古代一種跪拜禮）稟告說：『三界（欲界、色界、無色界）的明燈，愿您不要涅槃。』當時，雪山（Himalayas）有五百位仙人，看到阿難將要涅槃，便飛到空中，哀求出家。阿難隨即化恒河變成金地，為眾仙人說法，使他們都成了阿羅漢（arhat，佛教修行的一種果位，指斷盡煩惱，證得解脫的聖者），並一同入滅（即末田地（Madhyantika）的五百仙人）。阿難涌身到虛空中，示現十八種變化，進入風奮迅三昧（vikridita-samadhi，一種禪定狀態），將身體分成四份，一份給予釋提桓因（Sakra Devanam Indra，佛教的護法神，忉利天之主），一份給予娑伽龍王（Sagara-nagaraja，海中的龍王），一份給予毗舍離人，一份給予阿阇世王。四處各自建造寶塔，供養阿難的舍利（sarira，佛教用語，指高僧圓寂后留下的遺物，通常指骨灰或結晶體）。（這些事蹟雜見於《法華經》、《付法藏傳》、《大智度論》、《法華文句》、《妙樂疏》等經典）。 三祖商那和修尊者（Sanakavasa，佛教禪宗第三祖），是王舍城（Rajagrha）的一位長者（富有的居士）。過去世，他是一位商人，在路上看到一位辟支佛（pratyekabuddha，又稱獨覺佛，不依師教，自己悟道的修行者）身患重病，便為他求藥治療。看到辟支佛的衣服非常破舊，便供奉了上好的氈衣。辟支佛說：『這件商那衣（Sanaka，或譯為草衣，西域有一種九枝秀草，如果羅漢出生，這種草就會生長在乾淨的土地上）可以用來出家成道，所以應當穿著它而入滅。』隨即飛到空中，示現十八種變化，然後入涅槃。商人悲哀不已，堆積各種香木焚燒辟支佛的遺體，並建造佛塔供養舍利，發願來世的功德、威儀以及衣服都能像今天一樣。

【English Translation】 English version: It was said: 'If a person lives for a hundred years without understanding the law of arising and ceasing (the law of birth and death), it is better to live only one day and witness it.' Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) was shocked and said, 'This is not a verse of the Buddha.' The correct verse should be: 'If a person lives for a hundred years without understanding the law of arising and ceasing, it is better to live only one day and understand it.' A bhiksu (a male Buddhist monastic) told this to his teacher, who said, 'Ananda is old and senile; his words are not to be trusted.' Later, Ananda heard that bhiksu still reciting the previous verse, and he thought to himself, 'This bhiksu does not accept my teachings and is of no benefit to the world; it is better for me to enter nirvana (the state of liberation from the cycle of birth and death).' Therefore, he went to see King Ajatasattu (the king of Magadha in ancient India), just as the king was sleeping. The king dreamed that the roof of his palace was broken, and he immediately woke up. A servant reported, 'Ananda is about to enter nirvana and has come to see you.' The king cried out and asked where Ananda was. The servant replied, 'He has already gone to the country of Vaishali (an ancient city in India).' The king immediately mobilized four types of troops (elephantry, cavalry, chariots, and infantry) and pursued him to the Ganges River (Ganga). Ananda was on a boat in the middle of the Ganges. The king bowed his head and reported, 'The lamp of the three realms (the desire realm, the form realm, and the formless realm), please do not enter nirvana.' At that time, there were five hundred immortals in the Himalayas, who saw that Ananda was about to enter nirvana, and they flew into the sky, begging to become monks. Ananda then transformed the Ganges into golden land, preached the Dharma to the immortals, and made them all arhats (a perfected person who has attained liberation from suffering), and they all entered nirvana together (that is, the five hundred immortals of Madhyantika). Ananda rose into the sky, manifested eighteen transformations, entered the vikridita-samadhi (a state of meditative absorption), and divided his body into four parts, one part to Sakra Devanam Indra (the lord of the Trayastrimsa Heaven, a protector deity in Buddhism), one part to Sagara-nagaraja (the dragon king of the sea), one part to the people of Vaishali, and one part to King Ajatasattu. Each of the four places built pagodas to enshrine Ananda's sarira (relics, usually cremated remains or crystals). (These events are found in the Lotus Sutra, the Transmission of the Lamp, the Great Perfection of Wisdom Treatise, the Annotations on the Lotus Sutra, and the Profound Meaning of the Lotus Sutra). The Third Patriarch Sanakavasa (the third patriarch of the Chan school of Buddhism) was an elder (a wealthy layperson) of Rajagrha. In a past life, he was a merchant who saw a pratyekabuddha (a solitary buddha who attains enlightenment on their own without a teacher) suffering from a serious illness on the road, so he sought medicine to treat him. Seeing that the pratyekabuddha's clothes were very worn, he offered him fine felt clothes. The pratyekabuddha said, 'This Sanaka robe (or grass robe; in the Western Regions, there is a nine-branched auspicious grass, and if an arhat is born, this grass will grow on clean land) can be used to become a monk and attain enlightenment, so I should wear it to enter nirvana.' He then flew into the sky, manifested eighteen transformations, and then entered nirvana. The merchant was deeply saddened, piled up various fragrant woods to cremate the pratyekabuddha's body, and built a pagoda to enshrine the relics, vowing that the merit, dignity, and clothing of his future life would be like today.

無異。由斯願力於五百世身中陰。恒服此商那衣。最後身衣從胎俱出。隨身增長。出家變為法服。具戒變為九條。因名商那和修(按西域記。梵衍那國。度雪山東有伽藍。藏商那九條衣絳赤色。商那入滅。留此袈裟。謂弟子曰。法盡之後。方乃變壞。今已少損矣)如來昔游摩突羅國見樹林榮茂。告阿難曰。吾滅度后。當有比丘商那和修於此山中起僧伽藍說法教化。后商那入海大獲珍寶。往詣竹林設大施會。聞佛世尊迦葉目連皆已滅度。即便嚴辦為般遮于瑟(此云五年大會)及造門樓。阿難告曰。汝今已為財施。復當作於法施。出家學道利益眾生。商那答言。甚適我願。即度出家成阿羅漢。乃往曼陀山。以慈三昧化二毒龍子。營建禪室。復往罽賓國象白山中安座入定。時弟子優波鞠多有五百弟子。猶處生死憍慢貢高。鞠多即入三昧。觀此諸人與己無緣。唯有吾師乃能化度。便至心念商那和修。商那神力從空飛來。衣裳弊惡坐鞠多座。弟子咸瞋。是何弊人處我師座。以白鞠多。鞠多至房頭面作禮。弟子念言。師雖為禮盛德勝之。商那手指虛空。便下香乳。如高山泉注。鞠多不曉是何三昧商那為言。此是龍奮迅三昧。如是次第。五百三昧都不了知。一一為說。又語鞠多。如來三昧目連不識。目連三昧餘聲聞不識。吾師阿難三

【現代漢語翻譯】 沒有區別。由於這個願力，他在五百世的中陰身中，一直穿著這件商那衣（Kashaya，袈裟）。最後一生，這件衣服從他出生時就帶著，隨著他的身體一起長大。出家后，這件衣服變成了法衣。受具足戒后，變成了九條袈裟。因此得名商那和修（Śāṇavāsin）。（根據《西域記》記載，在梵衍那國（Bāmiyān）度過雪山後，有一個伽藍（monastery），那裡藏有商那的九條袈裟，顏色絳紅色。商那入滅后，留下這件袈裟，對弟子說：『當佛法衰敗之後，這件袈裟才會變壞。』現在已經有些許損壞了。） 如來（Tathāgata）過去遊歷摩突羅國（Mathura）時，看到樹林繁茂，告訴阿難（Ānanda）說：『我滅度后，將會有比丘（bhiksu）名為商那和修，在這座山中建立僧伽藍（saṃghārāma），說法教化。』後來，商那入海獲得了大量珍寶，前往竹林（Veṇuvana）設立大型佈施會。他聽說佛世尊（Buddha-lokanātha）、迦葉（Kāśyapa）、目連（Maudgalyāyana）都已經滅度，於是準備舉辦般遮于瑟（Pañcavārṣika，五年大會）並建造門樓。 阿難告訴他說：『你現在已經做了財施，還應該做法施，出家學道，利益眾生。』商那回答說：『這非常符合我的願望。』於是出家，證得阿羅漢（Arhat）果位。他前往曼陀山（Mandara），以慈三昧（mettā-samādhi）感化了兩條毒龍的兒子，營建禪室。他又前往罽賓國（Kashmir）的象白山中安座入定。當時，他的弟子優波鞠多（Upagupta）有五百個弟子，仍然處於生死輪迴中，驕慢貢高。優波鞠多進入三昧，觀察到這些人與自己沒有緣分，只有他的老師才能教化他們。於是他至心念誦商那和修的名字。商那以神通力從空中飛來，穿著破舊的衣服，坐在優波鞠多的座位上。弟子們都很生氣，說：『這是什麼卑賤的人，竟然坐在我們老師的座位上？』他們將此事告訴了優波鞠多。優波鞠多來到房間，向商那頂禮。弟子們心想：『老師雖然頂禮，但他的盛德還是勝過這個人。』商那手指虛空，立刻降下香乳，如同高山泉水傾瀉而下。優波鞠多不明白這是什麼三昧，商那告訴他說：『這是龍奮迅三昧（drago-vyūha-samādhi）。』就這樣，五百種三昧，優波鞠多都不瞭解，商那一一為他解說。他又告訴優波鞠多：『如來的三昧，目連不認識；目連的三昧，其他聲聞（Śrāvaka）不認識；我的老師阿難的三昧，

【English Translation】 No difference. Due to this vow, in the intermediate state (antarābhava) of five hundred lifetimes, he constantly wore this Kashaya (Śāṇavāsin's robe). In his final life, this robe came out of the womb with him, growing as he grew. After ordination, this robe became a Dharma robe. After receiving the full precepts (upasampadā), it became a nine-sectioned robe. Hence the name Śāṇavāsin (Śāṇavāsī). (According to the 'Records of the Western Regions,' in the country of Bāmiyān, beyond the Snowy Mountains, there is a monastery (saṃghārāma) that houses Śāṇavāsin's nine-sectioned robe, which is crimson red. After Śāṇavāsin entered parinirvana, he left this robe, saying to his disciples, 'Only after the Dharma has declined will this robe deteriorate.' It is already slightly damaged.) In the past, when the Tathāgata (Tathāgata) was traveling in the country of Mathura (Mathura), seeing the lush forests, he told Ānanda (Ānanda), 'After my parinirvana, there will be a bhiksu (bhiksu) named Śāṇavāsin who will establish a saṃghārāma (saṃghārāma) in this mountain, teaching and transforming beings.' Later, Śāṇavāsin went to sea and obtained a great amount of treasure, going to the Bamboo Grove (Veṇuvana) to establish a large almsgiving assembly. He heard that the Buddha-lokanātha (Buddha-lokanātha), Kāśyapa (Kāśyapa), and Maudgalyāyana (Maudgalyāyana) had already entered parinirvana, so he prepared to hold a Pañcavārṣika (Pañcavārṣika, five-year assembly) and build a gate tower. Ānanda told him, 'You have already given material alms; you should also give Dharma alms, ordain, study the Way, and benefit sentient beings.' Śāṇavāsin replied, 'This is very much in accordance with my wishes.' So he ordained and attained the state of Arhat (Arhat). He went to Mount Mandara (Mandara), transforming the sons of two poisonous dragons with the mettā-samādhi (mettā-samādhi), and built a meditation chamber. He also went to Mount Elephant White in the country of Kashmir (Kashmir) and sat in meditation. At that time, his disciple Upagupta (Upagupta) had five hundred disciples who were still in the cycle of birth and death, arrogant and haughty. Upagupta entered samādhi and observed that these people had no affinity with him, and only his teacher could transform them. So he sincerely recited the name of Śāṇavāsin. Śāṇavāsin, with his divine power, flew from the sky, wearing tattered clothes, and sat on Upagupta's seat. The disciples were all angry, saying, 'What lowly person is this, sitting on our teacher's seat?' They told Upagupta about this. Upagupta came to the room and prostrated before Śāṇavāsin. The disciples thought, 'Although the teacher prostrates, his great virtue still surpasses this person.' Śāṇavāsin pointed to the sky, and immediately fragrant milk descended, like a mountain spring pouring down. Upagupta did not understand what samādhi this was. Śāṇavāsin told him, 'This is the drago-vyūha-samādhi (drago-vyūha-samādhi).' In this way, Upagupta did not understand five hundred samādhis, and Śāṇavāsin explained them to him one by one. He also told Upagupta, 'Maudgalyāyana does not recognize the Tathāgata's samādhi; other Śrāvakas (Śrāvaka) do not recognize Maudgalyāyana's samādhi; my teacher Ānanda's samādhi,'

昧我亦不知。今我三昧汝亦不知。我涅槃后。七萬七千本生諸經。一萬阿毗曇藏。八萬清凈毗尼。皆隨我滅。時諸弟子方自責悔。商那復為說法。皆得阿羅漢果。商那即飛空作十八變。而入涅槃。鞠多積諸香木以火邪旬(邪旬梵語也即火化之意)收取捨利起塔供養(付法藏經)。

(阿難旁出)末田地尊者。雪山五百仙人之導首也。阿難欲入涅槃至恒河中。其地大動。諸仙知之。飛空而至。俱求出家。阿難即化河水悉成金地。五百仙人俱得出家成阿羅漢(末田地。此翻為中。以諸仙在河中得戒也)時末田地欲先涅槃。阿難囑云。佛記汝當於罽賓國建立佛法。阿難涅槃后。末田地乃往罽賓。降伏惡龍住持佛法。臨涅槃時涌身虛空作十八變。然後入滅(付法藏經)。

四祖優波鞠多尊者。摩突羅國人。容貌端正聰慧辨才。商那初教繫念。若起噁心當下黑石。生善念時當下白石。鞠多如教攝念。初黑偏多。次白黑等。至七日滿唯有白石。商那即為宣說四聖真諦。應時逮得須陀洹果。時城中有淫女名婆須密。聞鞠多端麗遣人延召。鞠多不許。有長者子共淫女宿值賈客遠來大赍珍寶求女交通。女貪其寶殺長者子埋置舍內。長者之家推求至舍。掘地得之。具陳國王。即取淫女斬截手足。劓其耳鼻棄于冢間。鞠多往化至

【現代漢語翻譯】 現代漢語譯本：我也不知曉。現在我的三昧境界你也不知曉。我涅槃之後，七萬七千本生經，一萬阿毗曇藏，八萬清凈毗尼，都將隨我滅度。那時，眾弟子才後悔自責。商那為他們說法，都證得了阿羅漢果。商那隨即飛昇空中，示現十八種變化，然後入涅槃。鞠多收集各種香木，用火邪旬（邪旬梵語也，即火化之意）火化，收取捨利，建造佛塔供養（出自《付法藏經》）。

（阿難旁出）末田地尊者，是雪山五百仙人的首領。阿難想要入涅槃，來到恒河中，大地震動。眾仙人得知此事，飛到空中。一起請求出家。阿難隨即變化河水，全部變成金地。五百仙人都得以出家，成就阿羅漢果（末田地，翻譯為『中』，因為眾仙人在河中得戒）。當時，末田地想要先入涅槃。阿難囑咐說：『佛曾預言你應當在罽賓國建立佛法。』阿難涅槃后，末田地前往罽賓，降伏惡龍，住持佛法。臨近涅槃時，涌身於虛空，示現十八種變化，然後入滅（出自《付法藏經》）。

四祖優波鞠多尊者，是摩突羅國人。容貌端正，聰慧有辯才。商那最初教他繫念，如果生起惡念，就放下一顆黑石，生起善念時，就放下一顆白石。鞠多按照教導攝持念頭。最初黑石偏多，後來白石和黑石數量相等，到第七天滿時，只有白石。商那隨即為他宣說四聖諦，應時證得須陀洹果。當時城中有一位名叫婆須密，聽說鞠多相貌俊美，派人邀請他。鞠多不答應。有一位長者的兒子和同宿，恰逢有遠方的商人帶著大量珍寶前來，求與交好。貪圖他的財寶，殺死了長者的兒子，埋在屋內。長者一家尋找兒子，找到的住所，挖地發現了屍體。將此事全部稟告國王。國王隨即抓來，斬斷她的手足，割掉她的耳鼻，丟棄在墳地裡。鞠多前去教化，到達

【English Translation】 English version: I also do not know. Now you also do not know my Samadhi. After my Nirvana, seventy-seven thousand Jataka Sutras, ten thousand Abhidhamma collections, and eighty thousand pure Vinayas will all perish with me. At that time, the disciples will regret and blame themselves. Shannake provided Dharma teachings for them, and they all attained the Arhat fruit. Shannake then flew into the sky, manifested eighteen transformations, and entered Nirvana. Kukkuta collected various fragrant woods, cremated them with fire (邪旬 'Xie Xun' is a Sanskrit term meaning cremation), collected the relics, and built a pagoda to make offerings (from the Fu Fa Zang Jing).

(Ananda aside) Venerable Madhyantika (末田地), is the leader of the five hundred hermits of the Snow Mountains. Ananda, wishing to enter Nirvana, went to the Ganges River, and the earth shook greatly. The hermits, knowing this, flew through the air. Together, they requested to become monks. Ananda then transformed the river water entirely into golden land. All five hundred hermits were able to become monks and attain the Arhat fruit (Madhyantika, translated as 'Middle,' because the hermits received the precepts in the river). At that time, Madhyantika wished to enter Nirvana first. Ananda instructed him, saying, 'The Buddha prophesied that you should establish the Buddha Dharma in the country of Kashmir (罽賓國).' After Ananda's Nirvana, Madhyantika went to Kashmir, subdued the evil dragon, and upheld the Buddha Dharma. Approaching Nirvana, he rose into the void, manifested eighteen transformations, and then entered extinction (from the Fu Fa Zang Jing).

The Fourth Patriarch, Venerable Upagupta (優波鞠多), was a native of Mathura (摩突羅國). He had a dignified appearance, intelligence, and eloquence. Shannake initially taught him to focus his mind. If he had an evil thought, he would place a black stone down; if he had a good thought, he would place a white stone down. Upagupta followed the teachings and controlled his thoughts. Initially, there were more black stones, then the number of white and black stones became equal, and by the seventh day, there were only white stones. Shannake then expounded the Four Noble Truths to him, and he attained the Srotapanna (須陀洹果) fruit at that moment. At that time, there was a prostitute (**) in the city named Vasumitra (婆須密). Hearing of Upagupta's handsome appearance, she sent someone to invite him. Upagupta refused. A son of a wealthy man slept with the prostitute, and a distant merchant arrived with a large amount of treasure, seeking to have relations with the prostitute. The prostitute, greedy for his wealth, killed the son of the wealthy man and buried him inside the house. The wealthy man's family searched for their son, found the prostitute's residence, dug up the ground, and discovered the body. They reported everything to the king. The king then seized the prostitute, cut off her hands and feet, cut off her ears and nose, and abandoned her in the graveyard. Upagupta went to transform her, arriving at

淫女所。婆須密雲。我以妙容相召不顧。今既殘毀何用來為。答言。我為觀汝實相故來。不為欲也。汝本以色誑惑眾生。譬如畫瓶盛滿臭穢。智者了之終不樂著。令應諦觀此色無常眾苦積聚如癰如瘡。宜勤方便而求解脫。淫女心開得法眼凈。命終生天。鞠多因觀諸法苦空無常。應時逮成阿那含果。初見商那便求出家。商那問汝年幾。答云十七。商那曰。汝身十七。性十七。鞠多曰。師發已白。發白耶。心白耶。商那知是法器。即度出家受具戒已即得阿羅漢道商那謂曰。佛記汝在百年後坐禪第一大化眾生。鞠多受教集眾說法。魔王波旬化作白象。七寶莊嚴。現為女人端正奇麗。舉會觀視無聽法心。鞠多知魔所為。以蛇狗人三尸化作華鬘以加其頸。還見死屍蟲蛆臭爛。盡其神力去之不能。涌身虛空問諸天眾。梵王問曰。十力弟子所作神力豈能解之。汝若歸依尊者。容可得解。波旬乃往尊者所。五體投地求解三尸。尊者謂言。汝于正法更莫嬈害。然後乃當爲汝解之。魔言受教。尊者乃為解去三尸。鞠多每以不見佛為恨。因問魔曰。汝曾見佛其相如何。汝能現否。曰能。于大林前現一佛形。相好奇特如紫金山。光照十方梵釋扈從。鞠多歡喜不覺致拜。魔即復形前接曰。我是凡夫何當聖禮。至第四日魔更下來。以大音聲普告一切

【現代漢語翻譯】 所。婆須密（Vashumitra，人名）云：『我以美妙的容貌引誘你，你都不顧。現在既然殘缺毀壞了，還來做什麼？』答道：『我爲了觀察你的真實相而來，不是爲了情慾。你原本就用美色迷惑眾生，好比畫上的瓶子，裡面裝滿了臭穢之物。有智慧的人明白了這個道理，終究不會貪戀執著。』應該仔細觀察這美色，是無常的，是眾苦的聚集，就像毒瘡一樣。應該勤加努力，尋求解脫。 心開悟解，得到清凈的法眼。命終之後，便往生天界。鞠多（Gupta，人名）因此觀察諸法是苦、空、無常的，當下就證得了阿那含果（Anagamin，佛教果位名）。初次見到商那（Shanakavasa，人名）時，便請求出家。商那問：『你今年幾歲？』答道：『十七歲。』商那說：『是你的身體十七歲，還是你的心性十七歲？』鞠多說：『師父的頭髮已經白了，是頭髮白了，還是心白了？』商那知道他是可以造就的法器，就為他剃度出家，授了具足戒后，立刻證得了阿羅漢道（Arhat，佛教果位名）。商那對他說：『佛曾經預言，你將在百年之後，成為坐禪第一，廣度眾生。』鞠多接受教誨，聚集眾人說法。魔王波旬（Mara，佛教中的魔王）化作一頭白象，用七寶裝飾，又化現為一個端正美麗的女人。集會的人都觀看她，沒有聽法的心。鞠多知道是魔王所為，就用蛇、狗、人三種屍體，化作花鬘，戴在那個女人的脖子上。眾人再看時，只見腐爛的死屍，爬滿了蛆蟲，散發著臭氣。魔王用盡神力，也無法去除。於是升到空中，向諸天大眾求助。梵天（Brahma，印度教和佛教中的神）問道：『十力（Tathagata's Ten Powers，如來的十種力量）弟子的神力所造成的，難道我能解除嗎？你如果歸依尊者，或許可以得到解脫。』波旬於是前往尊者處，五體投地，請求解除三尸。尊者說：『你以後不要再擾亂正法，然後我才能為你解除。』魔王表示接受教誨。尊者於是為他解除了三尸。鞠多常常因為沒有見到佛而感到遺憾，因此問魔王：『你曾經見過佛，他的相貌如何？你能顯現出來嗎？』魔王說：『能。』於是在大林前，顯現出一個佛的形象，相貌奇特美好，如同紫金山一般，光芒照耀十方，梵天、帝釋天（Indra，佛教護法神）等跟隨侍奉。鞠多歡喜，不知不覺地就禮拜了。魔王立刻恢復原形，上前說：『我是凡夫，怎麼能接受聖人的禮拜？』到了第四天，魔王再次下來，用巨大的聲音普告一切。

【English Translation】 Thereupon, Vashumitra (a name) said: 'I summoned you with my beautiful appearance, but you paid no attention. Now that I am ruined and destroyed, what is the purpose of your coming?' He replied: 'I came to observe your true form, not for desire. You originally used beauty to deceive sentient beings, like a painted vase filled with foulness. The wise understand this and will never be attached to it.' One should carefully observe this beauty, which is impermanent, a collection of suffering, like a boil or a sore. One should diligently seek liberation.' His mind opened and he attained the pure Dharma eye. After his life ended, he was reborn in the heavens. Gupta (a name), therefore, observed that all dharmas are suffering, empty, and impermanent, and immediately attained the Anagamin fruit (a Buddhist stage of attainment). When he first saw Shanakavasa (a name), he requested to leave home. Shanakavasa asked: 'How old are you?' He replied: 'Seventeen.' Shanakavasa said: 'Is it your body that is seventeen, or your nature that is seventeen?' Gupta said: 'The master's hair is already white, is it the hair that is white, or the mind that is white?' Shanakavasa knew that he was a vessel of Dharma and ordained him, and after receiving the full precepts, he immediately attained the Arhat path (a Buddhist stage of attainment). Shanakavasa said to him: 'The Buddha prophesied that after a hundred years, you will be the foremost in meditation and will greatly transform sentient beings.' Gupta accepted the teaching and gathered the assembly to preach the Dharma. Mara (the demon king in Buddhism) transformed into a white elephant, adorned with seven treasures, and manifested as a woman of upright and beautiful appearance. The assembly all watched her, with no mind to listen to the Dharma. Gupta knew that it was the work of Mara, so he transformed the corpses of snakes, dogs, and humans into flower garlands and placed them around the woman's neck. When the assembly looked again, they saw only rotten corpses, covered with maggots, emitting a foul odor. Mara exhausted his divine power but could not remove them. He rose into the air and asked the heavenly hosts for help. Brahma (a deity in Hinduism and Buddhism) asked: 'Can I undo what was created by the divine power of the disciple of the Ten Powers (Tathagata's Ten Powers)? If you take refuge in the Venerable One, perhaps you can be liberated.' Mara then went to the Venerable One, prostrated himself on the ground, and requested the removal of the three corpses. The Venerable One said: 'Do not disturb the true Dharma anymore, and then I will remove them for you.' Mara said he would accept the teaching. The Venerable One then removed the three corpses for him. Gupta often regretted not having seen the Buddha, so he asked Mara: 'You have seen the Buddha, what was his appearance like? Can you manifest it?' Mara said: 'I can.' So in front of the Great Forest, he manifested an image of the Buddha, with a unique and beautiful appearance, like a mountain of purple gold, with light shining in all directions, and Brahma, Indra (a Buddhist protector deity), and others attending him. Gupta was delighted and unconsciously bowed. Mara immediately returned to his original form and stepped forward, saying: 'I am a mortal, how can I receive the worship of a sage?' On the fourth day, Mara came down again and proclaimed to all in a loud voice.

。欲得富樂生人天中。欲求涅槃第一安隱。不見如來大悲說法。悉當往詣鞠多尊者。聽受妙法至心修行。是時城中男女皆共雲集。隨其所應說種種法百千眾生得須陀洹。萬八千人成阿羅漢。時阿恕迦王(即阿育王)聞尊者在憂陀山為眾說法。遣使白言。欲來問訊。尊者以處所隘陋。躬自往詣至華氏城。為王摩頂說偈。指示如來往昔遊方行住之處。悉令起塔。鞠多化度眾生。夫婦俱得阿羅漢者。乃下一籌。籌長四寸。滿一石室。室高丈六。縱廣亦爾。神通化用與佛無異。但無三十二相。舉世號為無相好佛。化緣已畢。作十八變而取滅度。以室中籌用為邪旬。人民號泣。共收舍利起塔供養(付法藏經)。

五祖提迦多尊者。摩突羅國人。初鞠多化緣將畢。往至其父長者家。問言。大聖何以獨行。鞠多答曰。我出家人無有給侍。若有人者當見垂惠。長者答言。若後生子必相奉給。後生男名提迦多。善學經論。往從索之。將至僧坊度令出家。年滿二十為受具戒。初日斷見諦結得須陀洹。第一羯磨。薄淫怒癡獲斯陀含。第二羯磨。欲界結盡得阿那含第三羯磨。頓斷三界煩惱。建立梵行成阿羅漢。三明遠照六通具足。游步隱顯自在無礙。鞠多告曰。我涅槃時至。以此法寶持用付汝。汝當流佈。后提迦多化度世間。于中印度而

【現代漢語翻譯】 現代漢語譯本：如果想要獲得在人道和天道的幸福和快樂，如果想要尋求涅槃的至高安穩，卻不聽聞如來以大悲心宣說的佛法，那就都應當前往鞠多尊者（Kukkuta，雞足）處，聽受微妙的佛法，至誠修行。當時城中的男女都聚集在一起，隨著他們各自的根器，尊者宣說種種佛法，成百上千的眾生證得須陀洹果（Srotaapanna，入流果）。一萬八千人修成阿羅漢果（Arhat，無生果）。當時阿恕迦王（Asoka，即阿育王）聽聞尊者在憂陀山（Udayagiri）為大眾說法，派遣使者稟告說想要前來問候。尊者因為所處的地方狹窄簡陋，親自前往華氏城（Pataliputra）。為國王摩頂，並講述如來往昔遊方行住的地方，全部令其建造佛塔。鞠多尊者教化眾生，有夫婦一同證得阿羅漢果的，就放下一根竹籌，竹籌長四寸，堆滿了一間石室，石室高一丈六尺，長寬也是如此。他的神通變化和佛陀沒有差別，只是沒有三十二相。世人稱他為無相好佛。教化因緣完畢后，他示現十八種變化而入滅。人們用石室中的竹籌作為柴薪火化，人民號啕大哭，共同收集舍利，建造佛塔供養（出自《付法藏經》）。

五祖提迦多尊者（Dhitika），是摩突羅國（Mathura）人。當初鞠多尊者教化的因緣將要結束時，前往提迦多尊者的父親，一位長者家中，問道：『大聖為何獨自一人行走？』鞠多尊者回答說：『我出家人沒有侍者，如果有人願意，希望能夠得到您的恩惠。』長者回答說：『如果以後生了兒子，必定讓他侍奉您。』後來生了個男孩，取名為提迦多。提迦多精通經論。鞠多尊者前往長者家索要提迦多。將他帶到僧院，度他出家。年滿二十歲時，為他授具足戒。第一天就斷除了見諦的煩惱，證得須陀洹果，這是第一次羯磨（Karma，業）。減少淫慾、嗔怒、愚癡，獲得斯陀含果（Sakrdagamin，一來果），這是第二次羯磨。欲界煩惱斷盡，證得阿那含果（Anagamin，不還果），這是第三次羯磨。立即斷除三界煩惱，建立清凈的修行，成就阿羅漢果。三明（Trividya）遠照，六神通（Sadabhijna）具足。遊行隱顯，自在無礙。鞠多尊者告訴提迦多尊者說：『我涅槃的時間到了，將這佛法寶藏交付給你，你應當廣為流佈。』後來提迦多尊者教化世間，在中印度地區。

【English Translation】 English version: If one desires to obtain happiness and joy in the realms of humans and devas, if one seeks the supreme peace of Nirvana, yet does not hear the Dharma preached with great compassion by the Tathagata (如來，Thus Come One), then all should go to Venerable Kukkuta (鞠多尊者，Chicken Foot), listen to the wonderful Dharma, and practice diligently. At that time, men and women in the city gathered together, and according to their respective capacities, the Venerable preached various Dharmas, and hundreds and thousands of beings attained the Srotaapanna (須陀洹果，Stream-Enterer) fruit. Eighteen thousand people attained the Arhat (阿羅漢果，Worthy One) fruit. At that time, King Asoka (阿恕迦王，King Ashoka) heard that the Venerable was preaching the Dharma to the masses on Mount Udayagiri (憂陀山), and sent a messenger to report that he wished to come and pay his respects. Because the place was narrow and humble, the Venerable personally went to Pataliputra (華氏城). He touched the king's head and recited verses, and pointed out the places where the Tathagata had traveled and stayed in the past, and ordered them all to build pagodas. Venerable Kukkuta transformed and liberated beings, and when a husband and wife both attained the Arhat fruit, he would put down a bamboo tally, four inches long, until it filled a stone chamber, sixteen feet high, and the length and width were the same. His supernatural powers were no different from the Buddha's, except that he did not have the thirty-two marks. The world called him the Buddha without marks. When the conditions for transformation were complete, he manifested eighteen transformations and entered Parinirvana. The people used the bamboo tallies in the chamber as firewood for cremation, and the people wailed and cried, and together collected the relics and built a pagoda to make offerings (from the Fu Fa Zang Jing 付法藏經, Transmission of the Lamp Sutra).

The Fifth Ancestor, Venerable Dhitika (提迦多尊者), was a native of Mathura (摩突羅國). Initially, when Venerable Kukkuta's conditions for transformation were about to end, he went to the home of Venerable Dhitika's father, a wealthy man, and asked: 'Why does the Great Sage walk alone?' Venerable Kukkuta replied: 'I am a renunciant without attendants. If there is someone willing, I hope to receive your kindness.' The wealthy man replied: 'If I have a son in the future, I will surely have him serve you.' Later, a boy was born and named Dhitika. Dhitika was well-versed in the scriptures and treatises. Venerable Kukkuta went to the wealthy man's home to ask for Dhitika. He took him to the monastery and ordained him as a monk. When he reached the age of twenty, he was given the full precepts. On the first day, he cut off the afflictions of seeing the truth and attained the Srotaapanna fruit, this was the first Karma (羯磨，action). He diminished lust, anger, and delusion, and obtained the Sakrdagamin (斯陀含果，Once-Returner) fruit, this was the second Karma. The afflictions of the desire realm were completely extinguished, and he attained the Anagamin (阿那含果，Non-Returner) fruit, this was the third Karma. He immediately cut off the afflictions of the three realms, established pure practice, and attained the Arhat fruit. The three kinds of knowledge (三明，Trividya) shone far, and the six supernatural powers (六神通，Sadabhijna) were complete. He traveled, appeared, and disappeared freely and without obstruction. Venerable Kukkuta told Venerable Dhitika: 'The time for my Parinirvana has arrived. I entrust this Dharma treasure to you, and you should spread it widely.' Later, Venerable Dhitika transformed and liberated the world, in Central India.

取涅槃。天人悲感。收取捨利起塔于班茶山中(付法藏經)。

六祖彌遮迦尊者。中印度人。八千仙人導首。多聞博達有大辯才。往見提迦多曰。我昔與師同生梵天。我遇阿私陀教授仙法。師遇大善知識修習佛道。自此殊途已經六劫。彼仙記曰。汝后六劫當遇同學獲證聖果。今日得遇非宿緣耶。提迦多。即為說法得證無漏。仙眾不信。提迦多為現神變。眾方信服俱得道果。提迦多。臨欲入滅以法付囑。而告之曰。佛以正法付大迦葉。如是展轉乃至於我。我今付汝宜當流佈。彌遮迦受教宣流正法。于諸眾生開涅槃道。化緣已畢遂入涅槃。眾取捨利起塔供養(付法藏經)。

七祖佛陀難提尊者。北天竺人。慧解善說勝服當世。初彌遮迦至其國。望雉堞上金色祥雲。嘆曰。此下必有大士可為法嗣。乃往尋之。果於阛阓中見佛陀難提。而謂之曰。我師提迦多說。世尊昔游北印度語阿難曰。我滅后三百年。有一聖人名佛陀難提。於此弘法。難提答曰。我思往劫嘗獻如來寶座。彼因記我。當於賢劫釋迦法中宜弘教法。今符師語。愿求出家。才聞說法即得四果。彌遮迦臨欲入滅。即以正法付囑流佈。后時難提化緣將畢。遂入涅槃。眾取捨利起塔供養(付法藏經)。

八祖佛陀密多尊者。提伽國人。德力深固善化群

【現代漢語翻譯】 現代漢語譯本：

證入涅槃。天人和阿修羅都感到悲傷。他們收集了舍利，在班茶山中建造了佛塔。（《付法藏經》） 第六祖彌遮迦尊者（Mizhejia Zunzhe）。是中印度人，是八千仙人的首領。他博學多聞，具有極大的辯才。他前去拜見提迦多（Tijia Duo）說：『過去我與您一同生於梵天。我遇到了阿私陀（Asituo）教授仙法，您遇到了大善知識修習佛道。從此我們走上不同的道路已經六劫了。』阿私陀仙人曾預言說：『你於六劫之後，將會遇到同學，獲得證悟聖果。』今天能夠遇到您，難道不是宿世的因緣嗎？提迦多隨即為他說法，使他證得了無漏果位。仙人們不相信，提迦多為他們示現神通變化，眾人才信服，一同獲得了道果。提迦多臨近涅槃時，將正法咐囑給他，並告訴他說：『佛陀將正法咐囑給大迦葉（Da Jiaye），就這樣輾轉相傳，直到我這裡。我現在將正法咐囑給你，你應該廣為流佈。』彌遮迦接受教誨，宣揚流佈正法，為眾生開啟涅槃之道。教化因緣完畢后，於是入于涅槃。眾人收取捨利，建造佛塔供養。（《付法藏經》） 第七祖佛陀難提尊者（Fotuonantizunzhe）。是北天竺人。他智慧敏捷，善於演說，勝過當世之人。當初，彌遮迦來到他的國家，遙望雉堞上方的金色祥雲，感嘆道：『這下面必定有大德之人，可以作為我的法嗣。』於是前去尋找，果然在街市中見到了佛陀難提，對他說：『我的老師提迦多說，世尊過去遊歷北印度時，曾對阿難（Anan）說：『我滅度后三百年，會有一位聖人名叫佛陀難提，在這裡弘揚佛法。』』難提回答說：『我回憶過去世曾經供養如來寶座，因此如來記住了我。我應當在賢劫釋迦牟尼佛的教法中弘揚佛法。』現在與您老師所說相符，我願意請求出家。』才聽聞佛法，就證得了四果。彌遮迦臨近涅槃時，就將正法咐囑給他，讓他廣為流佈。後來，難提教化的因緣將要完畢，於是入于涅槃。眾人收取捨利，建造佛塔供養。（《付法藏經》） 第八祖佛陀密多尊者（Fotuomiduozunzhe）。是提伽國人。他的德行深厚穩固，善於教化大眾。

【English Translation】 English version:

He attained Nirvana. The Devas (heavenly beings) and Asuras (demigods) felt sorrow. They collected the relics and built a stupa on Mount Bancha. (Fu Fa Zang Jing) The Sixth Patriarch, Venerable Mizhejia (Mizhejia Zunzhe), was from Central India, the leader of eight thousand immortals. He was learned and eloquent with great debating skills. He went to see Tijia Duo (Tijia Duo) and said, 'In the past, you and I were born together in the Brahma Heaven. I encountered Asituo (Asituo) who taught me immortal techniques, while you encountered a great wise teacher who practiced the Buddha's path. Since then, we have taken different paths for six kalpas.' The immortal Asituo had predicted, 'Six kalpas later, you will meet your fellow student and attain the holy fruit.' Is it not a karmic connection from past lives that we meet today?' Tijia Duo then expounded the Dharma for him, enabling him to attain the state of no outflows. The immortals did not believe, so Tijia Duo manifested supernatural powers. Only then did the assembly believe and together attain the fruit of the Path. When Tijia Duo was about to enter Nirvana, he entrusted the Dharma to him, saying, 'The Buddha entrusted the Dharma to Maha Kasyapa (Da Jiaye), and it has been passed down in this way until me. Now I entrust the Dharma to you, and you should propagate it widely.' Mizhejia received the teaching and propagated the Dharma, opening the path to Nirvana for all beings. When his work of transformation was complete, he entered Nirvana. The assembly collected the relics and built a stupa for offerings. (Fu Fa Zang Jing) The Seventh Patriarch, Venerable Buddhanandi (Fotuonantizunzhe), was from North India. He was intelligent, eloquent, and surpassed his contemporaries. Initially, Mizhejia arrived in his country and, gazing at the golden auspicious clouds above the city walls, exclaimed, 'Beneath this, there must be a great being who can be my Dharma successor.' He went to search for him and indeed found Buddhanandi in the marketplace. He said to him, 'My teacher Tijia Duo said that the World Honored One, when traveling in North India in the past, told Ananda (Anan), 'Three hundred years after my Nirvana, there will be a sage named Buddhanandi who will propagate the Dharma here.'' Nandi replied, 'I recall that in a past life, I offered a jeweled seat to the Tathagata, and therefore the Tathagata remembered me. I should propagate the Dharma in the Shakyamuni Buddha's Dharma during this fortunate kalpa.' Now it matches what your teacher said, and I wish to request ordination.' Upon hearing the Dharma, he attained the four fruits. When Mizhejia was about to enter Nirvana, he entrusted the Dharma to him, instructing him to propagate it widely. Later, when Nandi's work of transformation was about to be completed, he entered Nirvana. The assembly collected the relics and built a stupa for offerings. (Fu Fa Zang Jing) The Eighth Patriarch, Venerable Buddhamitra (Fotuomiduozunzhe), was from the country of Tigga. His virtue was profound and firm, and he was skilled at transforming the masses.

生。初難提行化至其國。見一家有白光。謂其徒曰。此有聖人。有口不言。有足不履。及至其舍。長者問其何來。難提即曰。來求弟子。長者曰。我有一子。年五十歲。不言不履。安能給侍。難提曰。真吾弟子。密多遽起禮拜。行七步已口說偈曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。難提曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外道有相佛。與汝不相似。欲識汝本心。非合亦非離。又謂之曰。此子昔曾值佛悲願廣大。慮父母愛情難捨故不履不言。長者遽捨出家即證道果流佈正法。時有國王宗事異學輕毀三寶。密多將欲調伏。躬持赤幡於十二年在王前行。王后問曰。斯是何人。答曰。我是智人善能談論。王即宣令于正勝殿集諸婆羅門長者居士。與一沙門共相議論。密多升座建無方論。淺智之人一言即屈。其聰辨者再便辭盡。王乃躬與密多以起言端。尋亦摧服。王即迴心為佛弟子。時國中有尼干譭謗正法。善知算數(尼幹此云自餓外道)密多往化。就受數述。尼干常出惡聲罵辱于佛。密多謂曰。汝今造罪必墮地獄。若不見信可算知之。尼干推算知墮地獄。白尊者言。我當云何得免斯咎。密多告曰。如因地倒還從地起。汝若歸佛此罪可滅。時尼干即以五百偈。讚歎如來改悔先罪。密多復告

【現代漢語翻譯】 生。初難提（Nanti，比丘名）行化至其國。見一家有白光。謂其徒曰：『此有聖人。有口不言。有足不履。』及至其舍。長者問其何來。難提即曰：『來求弟子。』長者曰：『我有一子。年五十歲。不言不履。安能給侍？』難提曰：『真吾弟子。』密多（Mito，人名）遽起禮拜。行七步已口說偈曰：『父母非我親，誰是最親者？諸佛非我道，誰是最道者？』難提曰：『汝言與心親，父母非可比。汝行與道合，諸佛心即是。外道有相佛，與汝不相似。欲識汝本心，非合亦非離。』又謂之曰：『此子昔曾值佛悲願廣大。慮父母愛情難捨故不履不言。』長者遽捨出家即證道果流佈正法。 時有國王宗事異學輕毀三寶。密多將欲調伏。躬持赤幡於十二年在王前行。王后問曰：『斯是何人？』答曰：『我是智人善能談論。』王即宣令于正勝殿集諸婆羅門長者居士。與一沙門共相議論。密多升座建無方論。淺智之人一言即屈。其聰辨者再便辭盡。王乃躬與密多以起言端。尋亦摧服。王即迴心為佛弟子。時國中有尼干（Nigantha，一種外道）譭謗正法。善知算數。密多往化。就受數述。尼干常出惡聲罵辱于佛。密多謂曰：『汝今造罪必墮地獄。若不見信可算知之。』尼干推算知墮地獄。白尊者言：『我當云何得免斯咎？』密多告曰：『如因地倒還從地起。汝若歸佛此罪可滅。』時尼干即以五百偈。讚歎如來改悔先罪。密多復告

【English Translation】 Birth. Initially, Nanti (name of a Bhikkhu) traveled to that country to propagate the Dharma. He saw a white light emanating from a house and said to his disciples, 'There is a sage here. He has a mouth but does not speak, and feet but does not walk.' Upon arriving at the house, the elder asked where he came from. Nanti replied, 'I have come seeking a disciple.' The elder said, 'I have a son, fifty years old, who neither speaks nor walks. How can he serve you?' Nanti said, 'He is truly my disciple.' Mito (name of a person) immediately arose, bowed, and after taking seven steps, spoke in verse, 'Parents are not my closest kin, who then is the closest? The Buddhas are not my path, who then is the true path?' Nanti replied, 'Your words are close to your heart, parents cannot compare. Your actions align with the path, the Buddhas' heart is it. The heretics' Buddha with form is not like you. If you wish to know your original mind, it is neither united nor separated.' He further said, 'This son once encountered a Buddha and made a great vow, fearing the affection of his parents would be difficult to relinquish, hence he neither walks nor speaks.' The elder immediately renounced his home, became a monk, attained the fruit of the path, and propagated the true Dharma. At that time, there was a king who revered heterodox teachings and disparaged the Three Jewels. Mito intended to subdue him. He personally held a red banner and walked before the king for twelve years. The queen asked, 'Who is this person?' He replied, 'I am a wise man, skilled in debate.' The king then proclaimed an order to gather all the Brahmins, elders, and laypeople in the Zheng Sheng Hall to debate with a Shramana. Mito ascended the seat and established boundless arguments. Those of shallow wisdom were defeated with a single word. Those who were clever and eloquent exhausted their arguments after two attempts. The king then personally engaged Mito in debate, but was quickly subdued. The king then repented and became a disciple of the Buddha. At that time, there was a Nigantha (name of a heretic) in the country who slandered the true Dharma and was skilled in mathematics. Mito went to convert him and engaged him in numerical discussions. The Nigantha often uttered evil words, cursing and insulting the Buddha. Mito said, 'You are now creating sin and will surely fall into hell. If you do not believe me, you can calculate it.' The Nigantha calculated and knew he would fall into hell. He said to the Venerable One, 'How can I avoid this calamity?' Mito replied, 'Just as one falls to the ground and rises from the ground, if you take refuge in the Buddha, this sin can be extinguished.' At that time, the Nigantha used five hundred verses to praise the Tathagata and repent of his past sins. Mito further told

之曰。汝此善業必生天上。若不見信可算知之。尼干下算。自見己身罪滅生天。便大歡喜。遂與五百人俱共出家。密多化緣將畢遂入涅槃。弟子為奉全身起塔供養(付法藏經)。

九祖脅比丘尊者。中印度人。由於昔業在母胎六十年。既生須𩬊俱白。厭惡五欲不樂居家。其父攜見密多曰。此子處胎六十年。因號難生。曾遇相者。言是法器。愿求出家。受戒之日祥光燭座。感舍利三七顆。便於座上得阿羅漢。精進苦行脅不至席。時號脅比丘。有外道見師手放光明暗中取經。即舍邪歸正獲證道跡。化緣將畢。現十八變便入涅槃。眾取捨利建塔供養(付法藏經)。

十祖富那夜奢尊者。華氏國人。智識深邃多聞博記。初脅比丘至其國。止一樹下指其地曰。此地若變金色。當有聖人至矣。言已地果成金。既而夜奢果至。遂納為弟子付以法藏。以善方便化度眾生。所作已辦便入涅槃。眾取捨利起塔供養(付法藏經)。

十一祖馬鳴尊者。東天竺桑岐多國婆羅門。以刀貫杖銘曰。天下智士。能勝我者。截首以謝。諸國之人莫有抗者。時富那夜奢于閑林中坐。馬鳴大慢貢高計實有我。聞夜奢說諸法空無我無人。往謂之曰。一切世間言論我能破壞。此言若虛斬首以謝。夜奢曰。佛法之中凡有二諦。若就世諦假名為我

【現代漢語翻譯】 現代漢語譯本：

尊者說：『你這善業必定讓你升到天上。如果不相信，可以算一算。』 尼干（Nigan，外道）開始計算，自己看到自己罪業消除，將要昇天，便非常歡喜，於是和五百人一起出家。密多（Mito）教化眾生的因緣將盡，於是入涅槃（Nirvana，寂滅）。弟子們為他供奉全身，建造佛塔供養。 九祖脅比丘尊者（Xie Biqiu，ninth patriarch）是中印度人。因為過去的業力，在母親的胎中待了六十年。出生時，鬍鬚頭髮都白了。厭惡五欲，不喜歡居家生活。他的父親帶他去見密多（Mito），說：『這個孩子在胎中待了六十年，因此名叫難生。曾經有相面的人說，他是法器。希望他能出家。』 受戒的那天，吉祥的光芒照亮了座位，感應到舍利（Sarira，遺骨）三十七顆，就在座位上證得阿羅漢（Arhat，斷盡煩惱的聖者）。他精進苦行，脅不挨席，當時號稱脅比丘（Xie Biqiu）。有外道看到尊者手裡放出光明，在黑暗中取經，就捨棄邪道歸正，獲得證道的果位。教化眾生的因緣將盡，顯現十八種變化，便入涅槃（Nirvana，寂滅）。眾人取他的舍利（Sarira，遺骨）建造佛塔供養。 十祖富那夜奢尊者（Funa Yeshe，tenth patriarch）是華氏國人。智慧深邃，見識廣博，記憶力強。當初脅比丘（Xie Biqiu）來到他的國家，在一棵樹下停住，指著那塊地，說：『這塊地如果變成金色，當有聖人來到。』 說完，那塊地果然變成了金色。不久，夜奢（Yeshe）果然來到。於是接納他為弟子，把法藏傳授給他。他以善巧方便教化度脫眾生，所作已辦，便入涅槃（Nirvana，寂滅）。眾人取他的舍利（Sarira，遺骨）建造佛塔供養。 十一祖馬鳴尊者（Ashavajra，eleventh patriarch）是東天竺桑岐多國（Sangqieduo，country name）的婆羅門（Brahman，印度教祭司）。他用刀貫穿手杖，上面寫著：『天下智士，能勝過我的人，砍下我的頭謝罪。』 各國的人沒有人能與他抗衡。當時富那夜奢（Funa Yeshe）在閑靜的樹林中打坐。馬鳴（Ashavajra）非常傲慢，自高自大，認為確實有『我』存在。聽到夜奢（Yeshe）說諸法空無我無人，前去對他說：『一切世間的言論我都能駁倒。』 如果這話是假的，就砍下我的頭謝罪。夜奢（Yeshe）說：『佛法之中凡有二諦（Two Truths）：若就世俗諦（Mundane Truth），假名為我』

【English Translation】 English version:

He said, 'Your good deeds will surely lead you to heaven. If you don't believe it, you can calculate it.' The Nigan (Nigan, a heretic) began to calculate and saw that his sins were extinguished and he would be born in heaven. He was overjoyed and then left home with five hundred people. Mito (Mito) completed his mission of converting people and then entered Nirvana (Nirvana, extinction). The disciples offered his whole body and built a pagoda to make offerings. The ninth patriarch, Venerable Xie Biqiu (Xie Biqiu, ninth patriarch), was from Central India. Due to past karma, he stayed in his mother's womb for sixty years. When he was born, his beard and hair were all white. He hated the five desires and did not enjoy living at home. His father took him to see Mito (Mito), saying, 'This child stayed in the womb for sixty years, so he is named Nansheng. A fortune teller once said that he is a vessel of the Dharma. I hope he can leave home.' On the day of his ordination, auspicious light illuminated the seat, and thirty-seven Sariras (Sarira, relics) were sensed. He attained Arhatship (Arhat, a saint who has extinguished all afflictions) on the seat. He practiced diligently and austerely, never lying down, and was known as Xie Biqiu (Xie Biqiu). A heretic saw light emanating from the master's hand, taking scriptures in the dark, and abandoned heresy to return to the truth, attaining the fruit of the path. When his mission of converting people was about to end, he manifested eighteen transformations and then entered Nirvana (Nirvana, extinction). The people took his Sariras (Sarira, relics) and built a pagoda to make offerings. The tenth patriarch, Venerable Funa Yeshe (Funa Yeshe, tenth patriarch), was from the country of Huashi. He had profound wisdom, broad knowledge, and a strong memory. Initially, Xie Biqiu (Xie Biqiu) came to his country, stopped under a tree, and pointed to the ground, saying, 'If this ground turns golden, a sage will come.' After he spoke, the ground indeed turned golden. Soon after, Yeshe (Yeshe) indeed arrived. Then he accepted him as a disciple and passed on the Dharma treasury to him. He skillfully converted and liberated sentient beings. Having completed his work, he entered Nirvana (Nirvana, extinction). The people took his Sariras (Sarira, relics) and built a pagoda to make offerings. The eleventh patriarch, Venerable Ashavajra (Ashavajra, eleventh patriarch), was a Brahman (Brahman, Hindu priest) from the country of Sangqieduo (Sangqieduo, country name) in East India. He pierced a staff with a knife and wrote on it, 'The wise men of the world, whoever can defeat me, cut off my head as an apology.' No one in the countries could compete with him. At that time, Funa Yeshe (Funa Yeshe) was sitting in meditation in a quiet forest. Ashavajra (Ashavajra) was very arrogant, conceited, and believed that there was indeed a 'self'. Hearing Yeshe (Yeshe) say that all dharmas are empty, without self or person, he went to him and said, 'I can refute all the arguments in the world.' If this is false, cut off my head as an apology. Yeshe (Yeshe) said, 'In the Buddha-dharma, there are two truths (Two Truths): if according to the mundane truth (Mundane Truth), the name 'I' is a provisional designation.'

。第一義諦皆悉空寂。如是推求我何可得。馬鳴知義不勝便欲斬首。夜奢曰。我法仁慈不斬汝首。如來記汝。后六百年當傳法藏。於是度令出家。內心猶有愧恨。時夜奢有經在闇室。令馬鳴往取。白言室暗。夜奢以五指放光。馬鳴心疑是幻。凡幻之法知之則滅。而此光轉更熾盛。即便心服。勤苦修行仰受付囑。于華氏城遊行教化。作妙技樂名賴吒和羅。其音清雅宣說苦空無我之法。時此城中五百王子。同時開悟出家為道。時華氏王恐國虛空。即便宣令勿令作樂。有月氏國王(氏音支)攻華氏城。城中凡九億人。即從索九億金錢。時華氏王。即以馬鳴一佛缽慈伈雞。各當三億。馬鳴智慧殊勝。佛缽如來功德。慈心雞不飲蟲水。悉能摧滅怨敵。月氏王大喜。回兵歸國。后安息國來伐月氏。交戰獲勝殺安息人。凡有九億。有一羅漢欲令王悔。即以神力示其地獄。王見惶怖。時馬鳴即語王曰。王能聽我說法。當令此罪不入地獄。王后欲征北海。群臣怨王貪虐無道。因王病瘧以被鎮之。人坐其上須臾氣絕。由聽馬鳴說法。生大海中作千頭魚。劍輪迴注斬截其首。續復生頭次第更斬。須臾之間頭滿大海。時有羅漢為僧維那。王即告言。今此劍輪聞犍稚音。即便停止苦痛小息。唯愿大德延令長久。羅漢悲閔為長打之。過七日已受苦便

【現代漢語翻譯】 現代漢語譯本：第一義諦（paramārtha-satya，最高的真理）都是空寂的。這樣推求，我（ātman，自我）怎麼可能存在呢？Aśvaghoṣa（馬鳴，一位佛教哲學家和詩人）知道這個道理后，感到羞愧，想要自殺。Pārśva（夜奢，一位佛教僧侶）說：『我的佛法是仁慈的，我不會斬你的頭。』如來（Tathāgata，佛陀）曾預言你，六百年後你將傳播佛法。於是度他出家。但他內心仍然感到慚愧和悔恨。當時，Pārśva（夜奢）有一部經書在黑暗的房間里，讓Aśvaghoṣa（馬鳴）去取。Aśvaghoṣa（馬鳴）說房間太暗了。Pārśva（夜奢）用五指放出光明。Aśvaghoṣa（馬鳴）心生懷疑，認為這是幻術。他想，一般的幻術，只要知道它的原理就會消失。但是這光芒反而更加熾盛。Aśvaghoṣa（馬鳴）於是心悅誠服，勤苦修行，接受了Pārśva（夜奢）的囑託，在Pāṭaliputra（華氏城，古印度城市）教化眾生。他創作了一種美妙的音樂，名叫Rāṣṭrapāla（賴吒和羅），其聲音清雅，宣說苦、空、無我之法。當時，城中有五百位王子，同時開悟，出家修行。這時，Pāṭaliputra（華氏城）國王擔心國家空虛，就下令禁止演奏這種音樂。後來，一個Yuezhi（月氏，古代中亞遊牧民族）國王攻打Pāṭaliputra（華氏城），城中共有九億人，於是向他們索要九億金錢。Pāṭaliputra（華氏城）國王就用Aśvaghoṣa（馬鳴）、一個佛缽（Buddha's alms bowl）、一隻慈心雞（compassionate chicken）來抵償，每樣價值三億。Aśvaghoṣa（馬鳴）智慧殊勝，佛缽具有如來的功德，慈心雞不飲用帶蟲的水，都能摧滅怨敵。Yuezhi（月氏）國王非常高興，撤兵回國。後來，安息國（Parthia，古代中亞國家）攻打Yuezhi（月氏），交戰獲勝，殺死了九億安息人。有一位阿羅漢（Arhat，已證悟的聖人）想讓國王懺悔，就用神通力向他展示地獄景象。國王見了非常恐懼。這時，Aśvaghoṣa（馬鳴）對國王說：『如果您能聽我說法，就能讓這些罪業不墮入地獄。』國王后來想要征服北海，群臣怨恨國王貪婪殘暴，國王得了瘧疾，被褥壓在身上，很快就斷氣了。由於聽了Aśvaghoṣa（馬鳴）說法，他轉生到大海中，變成一條有一千個頭的魚，劍輪不斷地斬截他的頭，頭被斬斷後又重新長出來，很快大海中就充滿了他的頭。當時，有一位阿羅漢擔任僧團的維那（monastic supervisor），國王就告訴他：『現在這劍輪聽到犍稚（ghanta，鐘）的聲音，就會停止，痛苦也會稍微減輕。希望大德能夠讓這聲音持續長久。』阿羅漢悲憫他，就長時間地敲鐘。過了七天，他所受的痛苦便結束了。

【English Translation】 English version: The ultimate truth (paramārtha-satya) is entirely empty and still. When sought in this way, how can an 'I' (ātman) be found? Aśvaghoṣa (a Buddhist philosopher and poet), understanding this, felt ashamed and wished to cut off his head. Pārśva (a Buddhist monk) said, 'My Dharma is benevolent and will not cut off your head.' The Tathāgata (Buddha) predicted you, that after six hundred years you would transmit the Dharma treasury. Thereupon, he ordained him, but inwardly he still felt shame and regret. At that time, Pārśva (a Buddhist monk) had a scripture in a dark room and told Aśvaghoṣa (a Buddhist philosopher and poet) to fetch it. Aśvaghoṣa (a Buddhist philosopher and poet) said the room was dark. Pārśva (a Buddhist monk) emitted light from his five fingers. Aśvaghoṣa (a Buddhist philosopher and poet) suspected it was an illusion, thinking that the nature of illusions is that they disappear when understood. However, this light grew even brighter. Aśvaghoṣa (a Buddhist philosopher and poet) was then sincerely convinced, diligently practiced, and received the entrustment. He taught in Pāṭaliputra (an ancient Indian city), creating a wonderful music called Rāṣṭrapāla, whose sound was clear and elegant, proclaiming the Dharma of suffering, emptiness, and no-self. At that time, five hundred princes in the city simultaneously awakened and renounced the world to practice the Way. Then the king of Pāṭaliputra (an ancient Indian city) feared the kingdom would become empty and proclaimed that the music should not be played. Later, a Yuezhi (an ancient Central Asian nomadic people) king attacked Pāṭaliputra (an ancient Indian city), which had nine hundred million people, and demanded nine hundred million gold coins. The king of Pāṭaliputra (an ancient Indian city) then offered Aśvaghoṣa (a Buddhist philosopher and poet), a Buddha's alms bowl, and a compassionate chicken, each worth three hundred million. Aśvaghoṣa (a Buddhist philosopher and poet) had outstanding wisdom, the Buddha's alms bowl had the merit of the Tathāgata (Buddha), and the compassionate chicken did not drink water with insects, and all were able to destroy enemies. The Yuezhi (an ancient Central Asian nomadic people) king was very pleased and withdrew his troops. Later, the Parthian kingdom (an ancient Central Asian country) attacked the Yuezhi (an ancient Central Asian nomadic people), won the battle, and killed nine hundred million Parthians. An Arhat (an enlightened saint) wished to make the king repent and used his supernatural power to show him the hell realms. The king was terrified upon seeing this. At that time, Aśvaghoṣa (a Buddhist philosopher and poet) said to the king, 'If you can listen to me expound the Dharma, I can ensure that these sins do not lead to hell.' Later, the king wished to conquer the Northern Sea. The ministers resented the king's greed and cruelty. The king contracted malaria and was covered with blankets, and soon after he died. Because he had listened to Aśvaghoṣa (a Buddhist philosopher and poet) expound the Dharma, he was reborn in the great ocean as a fish with a thousand heads. A wheel of swords continuously cut off his heads, and after a head was cut off, another would grow back, and soon the ocean was filled with his heads. At that time, an Arhat (an enlightened saint) was serving as the monastic supervisor (Vina), and the king told him, 'Now, when this wheel of swords hears the sound of the bell (ghanta), it stops, and the pain is slightly relieved. I hope that the Venerable One can prolong this sound.' The Arhat (an enlightened saint), feeling compassion, rang the bell for a long time. After seven days, his suffering ended.

畢。至今此寺相傳長打。馬鳴傳法已。即入龍奮迅三昧。挺身虛空如日輪相。復還本位以取涅槃。眾收舍利起塔供養(付法藏經○摩訶衍論過去輪陀王有千白鳥。若鳥出聲王則增德。如是諸鳥。若見白馬則鳴。王遍求白馬不得。乃作言曰。若佛弟子。能令此鳥鳴者。都破外道時菩薩神力現千白馬鳴千白鳥。紹隆正法令不斷絕。是故世尊名曰馬鳴)。

十二祖迦毗摩羅尊者。華氏國人。為外道師有眾三千。以神力求嬈馬鳴。鳴曰。汝之神力更能如何。摩羅曰。我化大海極為小事。鳴曰。汝能化性海否。問何謂性海。鳴曰。山河大地依之建立。三昧六通由茲發現。摩羅聞之即能信入。與三千眾同時悟道。受師付囑宣佈正法。于南天竺大興饒益。造無我論足一百偈。此論至處魔外摧折。時西印度有太子名云自在。仰師道德請入宮中供養。摩羅曰。佛戒沙門不得親近王臣權勢。太子曰。城北有一山窟可往居否。摩羅即往趣之。路見大蟒。為其說法授戒。其蟒即隱。及至石窟。有素服老人出迎謝曰。我昔為僧持戒好靜。新學請益應答之際。多起嗔心故報為蟒。今居此已千載。適聞說法已得脫苦。故此拜謝(佛滅至此。方六百年。此蟒應是迦葉末法時為僧。故云千載)摩羅化緣已畢現通入滅。眾取捨利起塔供養(付法藏經)

【現代漢語翻譯】 現代漢語譯本： 畢。至今此寺相傳長打。馬鳴（Aśvaghoṣa，人名，意為『馬的嘶鳴』）傳法已，即入龍奮迅三昧（Drāgavīra-samādhi，一種禪定狀態）。挺身虛空如日輪相，復還本位以取涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的狀態）。眾收舍利（Śarīra，指佛或高僧圓寂后火化形成的結晶體）起塔供養。（《付法藏經》）摩訶衍論（Mahāyāna，即大乘佛教）過去輪陀王有千白鳥。若鳥出聲王則增德。如是諸鳥，若見白馬則鳴。王遍求白馬不得，乃作言曰：『若佛弟子，能令此鳥鳴者，都破外道。』時菩薩神力現千白馬鳴千白鳥，紹隆正法令不斷絕。是故世尊名曰馬鳴。

十二祖迦毗摩羅尊者（Kapimala，人名）。華氏國人，為外道師有眾三千。以神力求嬈馬鳴。鳴曰：『汝之神力更能如何？』摩羅曰：『我化大海極為小事。』鳴曰：『汝能化性海否？』問何謂性海？鳴曰：『山河大地依之建立，三昧六通由茲發現。』摩羅聞之即能信入，與三千眾同時悟道。受師付囑宣佈正法，于南天竺（Dakṣiṇa-bhārata，南印度）大興饒益。造無我論足一百偈。此論至處魔外摧折。時西印度有太子名云自在。仰師道德請入宮中供養。摩羅曰：『佛戒沙門不得親近王臣權勢。』太子曰：『城北有一山窟可往居否？』摩羅即往趣之。路見大蟒，為其說法授戒。其蟒即隱。及至石窟，有素服老人出迎謝曰：『我昔為僧持戒好靜，新學請益應答之際，多起嗔心故報為蟒。今居此已千載，適聞說法已得脫苦，故此拜謝。』（佛滅至此，方六百年。此蟒應是迦葉（Kāśyapa，人名，佛教中的一位重要人物）末法時為僧，故云千載）摩羅化緣已畢現通入滅。眾取捨利起塔供養。（《付法藏經》）

【English Translation】 English version: After this, the temple has continued the tradition of long beatings. After Aśvaghoṣa (馬鳴, meaning 'the cry of a horse') transmitted the Dharma, he entered the Drāgavīra-samādhi (龍奮迅三昧, a state of meditative absorption). He raised his body into the void, appearing like the disc of the sun, and then returned to his original position to attain Nirvāṇa (涅槃, the state of liberation from the cycle of birth and death). The assembly collected his Śarīra (舍利, relics, crystalline remains after cremation) and erected a stupa for offerings. (From the Fu Fa Zang Jing 付法藏經) The Mahāyāna (摩訶衍論) states that in the past, King Runda had a thousand white birds. If the birds made a sound, the king would increase in virtue. These birds would cry out upon seeing a white horse. The king searched everywhere for a white horse but could not find one. He then said, 'If a disciple of the Buddha can make these birds cry out, they will completely defeat the heretics.' At that time, the bodhisattva's divine power manifested a thousand white horses, causing the thousand white birds to cry out, ensuring the flourishing of the Dharma without interruption. Therefore, the World-Honored One is named Aśvaghoṣa.

The twelfth patriarch, Venerable Kapimala (迦毗摩羅), was from the country of Huashi. He was a teacher of external paths with three thousand followers. He sought to disturb Aśvaghoṣa with his spiritual powers. Aśvaghoṣa said, 'What more can your spiritual powers do?' Kapimala said, 'Transforming the great ocean is a very small matter for me.' Aśvaghoṣa said, 'Can you transform the nature-sea?' He asked, 'What is the nature-sea?' Aśvaghoṣa said, 'The mountains, rivers, and great earth are established upon it; samādhi and the six supernatural powers arise from it.' Upon hearing this, Kapimala was able to believe and enter, and he and his three thousand followers simultaneously attained enlightenment. He received the teacher's entrustment to proclaim the true Dharma, greatly benefiting the people in Dakṣiṇa-bhārata (南天竺, South India). He composed the Treatise on No-Self, consisting of one hundred verses. Wherever this treatise arrived, demons and heretics were crushed. At that time, there was a prince in West India named Cloud-Free. Admiring the teacher's virtue, he invited him into the palace for offerings. Kapimala said, 'The Buddha's precepts forbid śramaṇas (沙門, monks) from associating closely with kings, ministers, and powerful figures.' The prince said, 'Is there a mountain cave north of the city where you could reside?' Kapimala then went there. On the way, he saw a large python and spoke the Dharma to it, bestowing precepts. The python then disappeared. Upon arriving at the stone cave, an old man in plain clothes came out to greet him and said, 'In the past, I was a monk who upheld the precepts and loved tranquility. When newly learning and seeking instruction, I often became angry in my responses, so I was reborn as a python. I have lived here for a thousand years. Just now, upon hearing the Dharma, I have been liberated from suffering, so I bow in gratitude.' (From the Buddha's passing until now, it has been six hundred years. This python must have been a monk during the degenerate age of Kāśyapa (迦葉, a prominent figure in Buddhism), hence the saying 'a thousand years.') Kapimala completed his work of transformation and manifested his passing through spiritual powers. The assembly collected his Śarīra and erected a stupa for offerings. (From the Fu Fa Zang Jing 付法藏經)

。

十三祖龍樹尊者。南天竺國梵志之裔。始生之日在於樹下。由入龍宮始得成道。故號龍樹(西域記。梵云那迦閼樹。此翻龍猛)佛去世后七百年出。天姿聰悟。在乳哺中聞諸梵志誦四韋陀典。有四萬偈。偈各三十二字。皆達句義。弱冠馳名獨步諸國。天文地理星緯圖讖。及余道術無不綜練。嘗與契友三人議曰。世間義理可以開神明發幽旨者。吾輩悉達之矣。更以何方而自娛樂。復云。人生唯有追求欲色為至樂耳。乃俱往術家學隱身法。師唸曰。此四梵志才智高遠。今以術故屈辱就我。若授其方則永見棄。乃各與青藥一丸水磨涂眼形自當隱。龍樹聞香。便識此藥有七十種。名字兩數皆如其方。師聞大驚。即以其法具授四人。既得其藥翳身遊行。相與入王后宮數月。美人懷妊者眾。王問智臣。臣曰。若非鬼魅則是方術。可以細土置諸門中。若是方術其跡當見。設是鬼魅入必無跡。人可兵除鬼當咒滅。王用其計。果四人足跡。乃令勇士揮劍空中。斬三人首。近王七尺刀所不至。龍樹斂身依王不能加害。始悟欲為苦本。即自誓曰。若免斯難當詣沙門受出家法。既得出宮便入山至一佛塔。摩羅來訪。龍樹迎之曰。深山孤寂。大德至尊何枉神足。摩羅曰。我非至尊來訪賢者耳。龍樹默唸。此師得決定性否。明道眼否。是

大聖繼真乘否。摩羅曰。汝雖心語我已意知。但辦出家何慮吾之不聖。龍樹悔謝即求出家。於九十日誦通三藏。閻浮所有皆悉通達。辯才無礙。自謂一切智人。欲從瞿曇門入。門神告曰。今汝智慧。何異螢火齊于日月。以須彌山等亭歷子。我觀仁者非一切智。云何欲從此門而入。龍樹情屈心自念言。世界佛經雖妙句義未盡。我當更敷演之開悟後學。復欲立師教戒。更造衣服令少不同。欲除眾情選擇良日。便欲成造。獨處靜室水精房中。大龍菩薩愍其心念。即以神力。接入大海宮殿。開七寶函與諸方等經典。九十日中通解甚多。龍曰。汝今閱經為遍未耶。師曰。汝經無量不可得盡。我今所讀。足過閻浮十倍。龍曰。忉利天上諸經。復過此中百千萬倍。師于宮中修行豁然通達。善解一相深入無生法忍。龍知悟道送師出宮(輔行雲。龍接入宮。一夏但誦七佛經目)南天竺國王深染邪見師欲化之。躬持赤幡在王前行經歷七載。王問何人。答曰。我是一切智人。王曰。諸天今者何所作為。答曰。天今正與阿修羅戰。須臾空中刀劍相繼而墜。修羅耳鼻從空而下。王始驚悟稽首作禮。是時殿上萬婆羅門。嘆其神德除發出家。諸外道眾來共議論。一言便屈降伏出家。有婆羅門善知咒術。白王求與捔力。婆羅門化大池蓮華自坐其上。龍樹

【現代漢語翻譯】 現代漢語譯本： 問：大聖（指有大智慧的人）能夠繼承真正的佛法嗎？ 摩羅（Māra，意為魔）說：『你雖然只是心中想想，但我已經用意念知道了。只要決心出家修行，何必擔心不能證得聖果呢？』 龍樹（Nāgārjuna，佛教大乘中觀學派創始人）聽後感到後悔和慚愧，於是請求出家。在九十天內，他誦讀通曉了三藏（佛教經典的總稱）。對於閻浮提（Jambudvīpa，指我們所居住的這個世界）的一切事物都通達明瞭，辯才無礙。他自認為是一切智人（指佛），想要從瞿曇（Gautama，指釋迦牟尼佛）的法門進入。 門神告訴他：『現在你的智慧，好比螢火蟲與日月爭輝。用須彌山（Sumeru，佛教宇宙觀中的山名）比作亭歷子（一種很小的草籽），我看你還不是一切智人，怎麼能從這個門進入呢？』 龍樹感到理屈，心中暗想：『世間的佛經雖然精妙，但語句和意義還沒有完全表達出來。我應當進一步闡釋，以開悟後來的學習者。』他又想創立師承，制定新的戒律，更改衣服樣式使稍有不同，想要消除眾人的疑惑，選擇良辰吉日，便要開始進行這些事情。他獨自待在安靜的房間里，也就是水精房中。 大龍菩薩（Mahānāga Bodhisattva）憐憫他的心念，就用神通力量，將他接入大海的宮殿中，打開七寶函，裡面有各方廣大的經典。九十天中，龍樹通解了很多經典。 龍問：『你現在閱讀經典，讀遍了嗎？』 龍樹回答：『你的經典無量無邊，不可能讀盡。我現在所讀的，已經超過閻浮提的十倍了。』 龍說：『忉利天（Trāyastriṃśa，佛教欲界六天之一）上的經典，又超過這裡的百千萬倍。』 龍樹在宮中修行，豁然開悟通達，善於理解諸法一相，深入無生法忍（Anutpattika-dharma-kṣānti，指安住于無生之法而能忍受）。龍知道他已經悟道，就送他出了龍宮（輔行中說：龍接入宮中，一個夏天只是誦讀七佛經的目錄）。 南天竺（South India）國王深深地染著邪見，龍樹想要教化他，親自拿著紅色的旗幟在國王面前行走，經歷了七年。國王問：『你是何人？』 龍樹回答說：『我是一切智人。』 國王問：『諸天現在在做什麼？』 龍樹回答說：『天人現在正在與阿修羅（Asura，一種神道生物）戰鬥。』 一會兒，空中刀劍相繼墜落，阿修羅的耳朵和鼻子從空中掉下來。國王這才驚醒，稽首作禮。當時殿上的萬名婆羅門（Brahmin，古印度僧侶階層）讚歎他的神德，剃髮出家。各外道（指佛教以外的宗教）前來共同議論，龍樹一句話就使他們屈服，降伏出家。有一位婆羅門擅長咒術，稟告國王請求與龍樹較量。 婆羅門用咒術化出一個大池塘，池塘里有蓮花，他自己坐在蓮花上。龍樹...

【English Translation】 English version: Question: Can a great sage (referring to someone with great wisdom) inherit the true Dharma? Māra (meaning 'demon') said: 'Although you only think about it in your heart, I already know it with my mind. As long as you are determined to renounce the world and practice, why worry about not attaining sainthood?' Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism) felt regret and shame after hearing this, so he requested to become a monk. Within ninety days, he recited and understood the Tripiṭaka (the complete collection of Buddhist scriptures). He became thoroughly knowledgeable about everything in Jambudvīpa (referring to the world we live in), and his eloquence was unimpeded. He considered himself an omniscient person (referring to the Buddha) and wanted to enter through the gate of Gautama (referring to Śākyamuni Buddha). The gatekeeper told him: 'Your wisdom now is like a firefly competing with the sun and moon for brightness. Comparing Mount Sumeru (a mountain in Buddhist cosmology) to a tiny grass seed, I see that you are not an omniscient person. How can you enter through this gate?' Nāgārjuna felt defeated and thought to himself: 'Although the Buddhist scriptures in the world are exquisite, the words and meanings have not been fully expressed. I should further elaborate on them to enlighten later learners.' He also wanted to establish a lineage, create new precepts, and change the style of clothing slightly to make it different, wanting to eliminate people's doubts, and choosing an auspicious day, he was about to begin these things. He stayed alone in a quiet room, which was a crystal room. Mahānāga Bodhisattva (Great Dragon Bodhisattva) took pity on his thoughts and used his supernatural power to bring him into the palace of the great ocean, opening the seven-jeweled box, which contained vast scriptures from all directions. Within ninety days, Nāgārjuna understood many scriptures. The dragon asked: 'Have you finished reading the scriptures now?' Nāgārjuna replied: 'Your scriptures are immeasurable and cannot be exhausted. What I have read now is more than ten times what is in Jambudvīpa.' The dragon said: 'The scriptures in the Trāyastriṃśa Heaven (one of the six heavens in the desire realm of Buddhism) are hundreds of thousands of times more than what is here.' Nāgārjuna practiced in the palace and suddenly attained enlightenment, becoming skilled at understanding the single aspect of all dharmas and deeply entering the Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas). The dragon knew that he had attained enlightenment and sent him out of the dragon palace (the Auxiliary Conduct says: The dragon brought him into the palace, and he only recited the catalog of the Seven Buddhas Sutra for a summer). The king of South India was deeply attached to heretical views, and Nāgārjuna wanted to teach him, personally holding a red flag and walking in front of the king for seven years. The king asked: 'Who are you?' Nāgārjuna replied: 'I am an omniscient person.' The king asked: 'What are the gods doing now?' Nāgārjuna replied: 'The gods are now fighting with the Asuras (a type of divine being).' After a while, swords fell from the sky one after another, and the ears and noses of the Asuras fell from the sky. The king was startled and bowed in reverence. At that time, ten thousand Brahmins (ancient Indian priestly class) in the palace praised his divine virtue and shaved their heads to become monks. Various heretics (referring to religions other than Buddhism) came to discuss together, and Nāgārjuna subdued them with one sentence, causing them to renounce the world. There was a Brahmin who was skilled in incantations and asked the king to compete with Nāgārjuna. The Brahmin used incantations to transform a large pond with lotuses in it, and he sat on the lotus. Nāgārjuna...

化白象入池。鼻絞蓮華高舉擲地。婆羅門傷背。白師悔過。因求出家。龍樹造大悲方便論五千偈。大莊嚴論五千偈。大無畏論十萬偈(輔行雲。大悲論明天文地理。作寶作藥。大莊嚴論。明修一切功德法門。大無畏論。明第一義。中觀論者。是其一品○即大智度論也)優波提舍論十萬偈。有小乘法師。見師高明常懷忿嫉。師所作已辦問小乘言。汝今樂我久住世否。答曰。仁者實不願也。忽一日入月輪三昧。唯聞法音不見形相。唯弟子提婆識之曰。師示佛性非聲色也。龍樹乃付法提婆。復入閑室經日不出。弟子破戶視之。見入三昧蟬蛻而去。天竺諸國併爲立廟敬事如佛(付法藏經。摩訶摩耶經○智者云。樹生生身。龍生法身。故名龍樹。孤山慈雲皆稱龍樹為十三代。凡即西土正統。不收末田地也)。

十四祖迦那提婆尊者。南天竺國婆羅門也。國中有一天神。鍛金為形立高六丈。號大自在天。有求愿者令現獲報。提婆入廟稽首為禮。天動眼努視。提婆語曰。夫為神者當以精靈偃服群類。而假金寶為飾。勞費民物。何其鄙哉。即登高梯鑿出其目。明旦祠天化一肉形。其高數丈左眼枯涸。就座告曰。善哉大士。供饌具足。汝之左眼宜當垂給。提婆即以左手出眼與之。索之不已出眼出於萬數。天神贊曰。善哉摩納。真上

【現代漢語翻譯】 現代漢語譯本 化白象入池。（白象：一種瑞獸）鼻絞蓮華高舉擲地。婆羅門傷背。白師悔過。因求出家。龍樹（Nāgārjuna，佛教中觀學派創始人）造大悲方便論五千偈。大莊嚴論五千偈。大無畏論十萬偈（輔行雲。大悲論明天文地理。作寶作藥。大莊嚴論。明修一切功德法門。大無畏論。明第一義。中觀論者。是其一品○即大智度論也）優波提舍論十萬偈。有小乘法師。見師高明常懷忿嫉。師所作已辦問小乘言。汝今樂我久住世否。答曰。仁者實不願也。忽一日入月輪三昧。唯聞法音不見形相。唯弟子提婆（Āryadeva，龍樹弟子）識之曰。師示佛性非聲色也。龍樹乃付法提婆。復入閑室經日不出。弟子破戶視之。見入三昧蟬蛻而去。天竺（India）諸國併爲立廟敬事如佛（付法藏經。摩訶摩耶經○智者云。樹生生身。龍生法身。故名龍樹。孤山慈雲皆稱龍樹為十三代。凡即西土正統。不收末田地也）。

十四祖迦那提婆尊者（Kāṇadeva，禪宗十四祖）。南天竺國（Southern India）婆羅門（Brahmin）也。國中有一天神。鍛金為形立高六丈。號大自在天（Maheśvara，印度教主神濕婆的別稱）。有求愿者令現獲報。提婆入廟稽首為禮。天動眼努視。提婆語曰。夫為神者當以精靈偃服群類。而假金寶為飾。勞費民物。何其鄙哉。即登高梯鑿出其目。明旦祠天化一肉形。其高數丈左眼枯涸。就座告曰。善哉大士。供饌具足。汝之左眼宜當垂給。提婆即以左手出眼與之。索之不已出眼出於萬數。天神贊曰。善哉摩納（Manava，意為『人』，這裡是對提婆的尊稱）。真上

【English Translation】 English version A white elephant was transformed into a pond. Its trunk twisted a lotus flower, raised it high, and threw it to the ground. A Brahmin (member of the highest Hindu caste) injured his back. The white teacher repented and sought to become a monk. Nāgārjuna (founder of the Madhyamaka school of Buddhism) composed five thousand verses of the Great Compassion Expedient Treatise, five thousand verses of the Great Adornment Treatise, and one hundred thousand verses of the Great Fearless Treatise (The commentary states: 'The Great Compassion Treatise explains astronomy and geography, and how to create treasures and medicines. The Great Adornment Treatise explains the Dharma (teachings) of cultivating all merits. The Great Fearless Treatise explains the ultimate meaning. The Madhyamaka school is one part of it, which is the Mahāprajñāpāramitāupadeśa'). He also wrote one hundred thousand verses of the Upadeśa Treatise. A Hinayana (Theravada Buddhism) Dharma master, seeing Nāgārjuna's brilliance, harbored resentment and jealousy. After Nāgārjuna had completed his work, he asked the Hinayana master, 'Do you wish for me to live in this world for a long time?' The master replied, 'Indeed, I do not wish it.' Suddenly, one day, Nāgārjuna entered the Samadhi (meditative state) of the Moon Wheel. Only the sound of the Dharma (teachings) was heard, but his form was not seen. Only his disciple, Āryadeva (Nāgārjuna's disciple), recognized it, saying, 'The master is demonstrating that the Buddha-nature is beyond sound and form.' Nāgārjuna then transmitted the Dharma to Āryadeva, and again entered a secluded room, not emerging for days. His disciples broke down the door and saw that he had entered Samadhi and shed his mortal coil. The various countries of India erected temples to him, revering him as a Buddha (as recorded in the Transmission of the Dharma Treasury Sutra and the Mahāmāyā Sutra. Zhi Zhe (founder of the Tiantai school) said, 'Nāgārjuna's body is born from birth, while the dragon is born from the Dharma body, hence the name Nāgārjuna.' Both Gu Shan and Ci Yun referred to Nāgārjuna as the thirteenth patriarch, representing the orthodox lineage of the Western Lands, not including Madyantika).

The Fourteenth Patriarch, Venerable Kāṇadeva (the fourteenth patriarch of Zen Buddhism), was a Brahmin (member of the highest Hindu caste) from Southern India. In that country, there was a heavenly deity who had a golden image forged, standing six zhang (approximately 60 feet) tall, named Maheśvara (another name for the Hindu god Shiva). Those who sought wishes would have them granted. Kāṇadeva entered the temple and bowed in reverence. The deity's eyes moved and glared. Kāṇadeva said, 'A deity should subdue all beings with spiritual power, not adorn itself with gold and jewels, wasting the people's resources. How base!' He then climbed a high ladder and gouged out the deity's eyes. The next morning, the deity transformed into a fleshy form, several zhang tall, with its left eye withered. It sat on its seat and announced, 'Excellent, great being! The offerings are complete. Your left eye should be given to me.' Kāṇadeva then took out his left eye with his left hand and gave it to the deity. The deity continued to demand eyes, and Kāṇadeva produced tens of thousands of eyes. The deity praised, 'Excellent, Manava (meaning 'man,' here a respectful term for Kāṇadeva)! Truly supreme!'

施也。提婆后詣龍樹。樹以滿缽水置座前。提婆即以一缽投之。欣然契會。即剃髮出家仰受付法。時南天竺王信用邪道。國法出錢顧人宿衛。提婆應募。為將荷戟前驅。整肅部曲。王嘉其功。即召問之。答言。我是智人善於言論。王即為建論座。提婆即立三義。一切聖中佛最殊勝。諸法之中佛法無比。世間福田僧為第一。八方論士能壞斯語。我當斬首以謝。時諸外道辭理俱匱悉求出家。有一外道。恥其師屈心結怨忿。提婆于閑林造百論經。外道執刀窮之曰。汝以空刀破我師義。我以鐵刀破汝之腹。五藏出外命猶未絕。謂外道曰。汝可取吾衣缽急去。我弟子未得道者。必當相執。時弟子來見發聲悲哭。奔追要路。提婆告曰。諸法本空無我我所。無有能害亦無受者。誰親誰怨。彼人所害害吾往報。非害吾也。於是放身蟬蛻而去。眾收舍利起塔供養(付法藏經)。

十五祖羅睺羅多尊者。迦毗羅國人。聰慧異常。迦那提婆尊者至迦毗羅國。有長者凈德。園樹生耳如菌。唯長者與子羅睺羅多。取而食之。取已隨生。自余親屬皆不能見。尊者知其宿因。遂至其家謂之曰。汝家昔曾供養一比丘。以道眼未明虛沾信施故。報為木菌。唯汝與子。精誠供養故得享之。又問長者年多少。曰七十九。尊者說偈曰。入道不通理。覆身還

【現代漢語翻譯】 現代漢語譯本：提婆隨後去拜訪龍樹（Nāgārjuna，佛教哲學家）。龍樹用盛滿一缽水放在座位前。提婆立刻也用一缽水投入其中，欣然領會，於是剃度出家，接受龍樹的傳法。當時南印度國王信奉邪道，國家法令規定出錢僱人擔任宿衛。提婆應徵，擔任持戟前驅的衛士，整頓隊伍，國王嘉獎他的功勞，就召見他詢問。提婆回答說：『我是智者，擅長辯論。』國王就為他建造論辯的場所。提婆隨即立下三條論點：一切聖者之中，佛陀最為殊勝；諸法之中，佛法無與倫比；世間福田中，僧人為第一。如果八方論士能夠駁倒這些話，我願意斬首謝罪。當時各外道辯論者理屈詞窮，都請求出家。有一位外道，因為他的老師被駁倒而心懷怨恨。提婆在空閑的樹林中撰寫《百論經》。外道持刀追趕他，說：『你用空洞的言論破斥我老師的義理，我就用鐵刀破開你的肚子。』五臟流出體外，性命將絕。提婆對外道說：『你可以拿走我的衣缽趕快離開，我的弟子中沒有得道的人，必定會與你爭執。』當時弟子們趕來，發出悲傷的哭聲，奔跑追趕。提婆告誡他們說：『諸法本性是空，沒有我，也沒有我所擁有的。沒有能加害的，也沒有受害的。誰是親人，誰是仇人？那人所加害的，是我的往昔業報，不是加害於我。』於是放開身體，像蟬脫殼一樣離去。眾人收拾他的舍利，建造佛塔供養（《付法藏經》）。 第十五祖羅睺羅多尊者（Rāhulata，印度佛教禪宗第十五祖）。是迦毗羅國（Kapilavastu，古印度釋迦族所居之國）人，聰慧異常。迦那提婆尊者（Kānadeva，印度佛教僧侶）到達迦毗羅國。有位長者名叫凈德，他家園中的樹木長出像蘑菇一樣的木耳，只有長者和他的兒子羅睺羅多能夠採摘食用，採摘后又會重新生長。其餘親屬都不能看見。尊者知道這是他們的宿世因緣，於是來到他家，對他說：『你家過去曾經供養一位比丘，因為他沒有開悟，虛受信徒的佈施，所以報應為木菌。只有你和你的兒子，因為精誠供養，所以能夠享用。』又問長者多少歲數，回答說七十九歲。尊者說偈語道：『入道不通理，覆身還

【English Translation】 English version: Thereupon, Deva (Aryadeva, a disciple of Nāgārjuna) went to see Nāgārjuna (Buddhist philosopher). Nāgārjuna placed a bowl full of water before his seat. Deva immediately threw a bowl into it, and was delighted to understand. Then he shaved his head and became a monk, receiving the Dharma from Nāgārjuna. At that time, the king of South India believed in heretical ways. The national law stipulated that money should be paid to hire people to serve as guards. Deva responded to the recruitment and served as a halberd-bearing vanguard, organizing the troops. The king praised his merits and summoned him to inquire. Deva replied, 'I am a wise man, good at debate.' The king then built a debate platform for him. Deva immediately established three arguments: Among all the saints, the Buddha is the most supreme; among all the Dharmas, the Buddha's Dharma is unparalleled; in the fields of merit in the world, the Sangha is the first. If debaters from all directions can refute these words, I am willing to cut off my head as an apology. At that time, all the heretical debaters were exhausted of reason and words, and they all requested to become monks. There was a heretic who resented the defeat of his teacher. Deva was writing the Śataśāstra in a quiet forest. The heretic chased him with a knife, saying, 'You used empty words to refute the meaning of my teacher, and I will use an iron knife to break open your belly.' His five internal organs flowed out, and his life was about to end. Deva said to the heretic, 'You can take my robe and bowl and leave quickly, because my disciples who have not attained enlightenment will definitely argue with you.' At that time, the disciples came and cried sadly, running to chase him. Deva told them, 'All Dharmas are empty in nature, there is no self, and nothing belongs to me. There is no one who can harm, and no one who is harmed. Who is a relative, and who is an enemy? What that person has harmed is my past karma, not harming me.' Then he released his body and left like a cicada shedding its skin. The people collected his relics and built a pagoda to make offerings (Fu Fa Zang Jing). The fifteenth patriarch was Venerable Rāhulata (Indian Buddhist Zen master). He was a native of Kapilavastu (ancient India, the country where the Shakya clan lived), and was exceptionally intelligent. Venerable Kānadeva (Indian Buddhist monk) arrived in Kapilavastu. There was an elder named Jingde, and the trees in his garden grew ears like mushrooms. Only the elder and his son Rāhulata could pick and eat them, and they would grow again after being picked. The rest of the family could not see them. The Venerable knew their past causes and conditions, so he came to his house and said to him, 'Your family once made offerings to a Bhikkhu, but because he was not enlightened and received the offerings of believers in vain, he is now repaying as wood fungus. Only you and your son, because of your sincere offerings, are able to enjoy them.' He also asked the elder how old he was, and he replied that he was seventy-nine years old. The Venerable said in a verse: 'Entering the Way without understanding the principle, covering the body still'

信施。汝年八十一。此樹不生耳。長者歎服。即令其子出家。尊者曰。昔如來記此子。當第二五百年為大教主。即與剃𩬊仰受付囑。大弘正法。有婆羅門造鬼名書十萬偈。甚為難解。龍樹一聞便曉。提婆再聞亦曉。羅睺聞提婆說亦得解了。婆羅門大驚曰。沙門似若舊習。遂即信服。羅睺化緣已畢遂取涅槃。眾收舍利起塔供養(付法藏經)。

十六祖僧佉難提尊者。室羅筏城寶莊嚴王太子。生而能言常讀佛法。七歲厭俗。父王每止之。九歲羅睺至金水河指之曰。此去五百里。有聖者名難提。佛記一千年后當紹聖位。即領眾往見之。正值入定。三七日方出。即求出家得道付法。羅睺一日手擎金缽舉至梵天。取飯以餉大眾。眾忽厭惡。羅睺曰。非我之咎乃汝自業。即命難提分座同食。眾復訝之。羅睺曰。此難提即過去娑羅王如來。愍物降跡。汝等亦莊嚴劫中已至三果。但未證無漏耳。眾曰。我師神力斯則可信。彼過去佛竊有疑焉。難提曰。如來在日地平水美。滅八百年人無至信。不信真如唯愛神力。言訖手持琉璃瓶。漸展入地至金剛輪際。取甘露水持至眾前。眾方悔謝。有阿羅漢具諸功德。難提以一偈試之云。轉輪王種生。非佛非羅漢。不受後世有。亦非辟支佛。羅漢不解。昇天以問彌勒。彌勒曰。世以泥團置輪成瓦

【現代漢語翻譯】 現代漢語譯本： 信施（供養的財物）。你說你八十一歲了，這棵樹卻不結果實啊。長者聽后歎服，立即讓他的兒子出家。尊者說：『過去如來曾預言這個孩子，當在第二個五百年成為偉大的教主。』於是為他剃度，接受佛的囑託，大力弘揚正法。有個婆羅門寫了十萬偈關於鬼神名字的書，非常難以理解。龍樹（Nagarjuna，佛教大師）一聽就明白了，提婆（Aryadeva，龍樹弟子）再聽一遍也明白了，羅睺（Rahula，佛陀十大弟子之一）聽提婆說也理解了。婆羅門非常驚訝地說：『這位沙門好像以前就學過一樣。』於是就信服了。羅睺化緣完畢，就入涅槃了。眾人收集他的舍利，建造佛塔來供養。（出自《付法藏經》）

第十六祖僧佉難提尊者（Sanghanandi，禪宗十六祖）。是室羅筏城寶莊嚴王（Ratnakara，國王名）的太子。出生就能說話，經常讀誦佛法。七歲時厭倦世俗生活，父王多次阻止他。九歲時，羅睺來到金水河，指著他說：『從這裡往西五百里，有一位聖者名叫難提。佛曾預言一千年后他將繼承聖位。』於是帶領眾人前去拜見他。正趕上難提入定，過了三七二十一天才出定。羅睺就請求難提出家得道，並傳授佛法給他。有一天，羅睺用手托著金缽，舉到梵天，取來食物供養大眾。大眾忽然感到厭惡。羅睺說：『這不是我的過錯，而是你們自己的業力所致。』於是命令難提分座與他一同進食。大眾又感到驚訝。羅睺說：『這位難提就是過去的娑羅王如來（Salaraja，過去佛名），爲了憐憫眾生而降臨。你們也在莊嚴劫中已經證到三果，只是還沒有證得無漏果位罷了。』眾人說：『我師父的神力，我們相信。只是對他是過去佛這件事，還有些懷疑。』難提說：『如來在世時，大地平坦，水質甘美。佛滅度八百年後，人們沒有至誠的信心，不相信真如，只喜歡神通。』說完，手持琉璃瓶，漸漸地進入地下，直到金剛輪際，取來甘露水拿到眾人面前。眾人才後悔道歉。有一位阿羅漢（Arhat，斷盡煩惱的聖者）具足各種功德，難提用一首偈語試探他，說：『轉輪王（Chakravarti，擁有統治世界的輪寶的國王）的後代，不是佛，也不是阿羅漢，不接受後世的果報，也不是辟支佛（Pratyekabuddha，無師自悟的聖者）。』阿羅漢不理解，升到天上請教彌勒（Maitreya，未來佛）。彌勒說：『世人用泥土做成泥團，放在輪子上做成瓦片……』

【English Translation】 English version: 'Offerings of faith.' You say you are eighty-one years old, yet this tree bears no fruit. The elder sighed in admiration and immediately had his son ordained. The Venerable one said, 'In the past, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) prophesied that this child would become a great religious leader in the second five hundred years.' Thereupon, he shaved his head, received the entrustment, and vigorously propagated the true Dharma. A Brahmin wrote a book of ten thousand verses about the names of ghosts and spirits, which was very difficult to understand. Nagarjuna (Nagarjuna, a Buddhist master) understood it upon hearing it once, Aryadeva (Aryadeva, Nagarjuna's disciple) understood it upon hearing it again, and Rahula (Rahula, one of the Buddha's ten great disciples) understood it upon hearing Aryadeva speak of it. The Brahmin was greatly astonished and said, 'This Shramana (Shramana, a wandering ascetic) seems to have learned it before.' Thereupon, he believed. Rahula, having completed his work of conversion, entered Nirvana. The assembly collected his relics and built a stupa to make offerings. (From the Fu Fa Zang Jing)

The Sixteenth Patriarch, Venerable Sanghanandi (Sanghanandi, the Sixteenth Patriarch of Zen). He was the prince of King Ratnakara (Ratnakara, name of the king) of Shravasti. He was able to speak from birth and often recited the Buddha's teachings. At the age of seven, he grew weary of worldly life, but his father, the king, repeatedly stopped him. At the age of nine, Rahula came to the Jinshui River and pointed to him, saying, 'Five hundred miles west from here, there is a sage named Nandi. The Buddha prophesied that he would inherit the holy position after one thousand years.' Thereupon, he led the assembly to see him. It happened that Nandi was in Samadhi (Samadhi, meditative absorption), and he emerged only after three weeks. Rahula requested Nandi to renounce the world, attain the Way, and transmit the Dharma to him. One day, Rahula held a golden bowl in his hand and lifted it to the Brahma heaven, bringing back food to offer to the assembly. The assembly suddenly felt disgusted. Rahula said, 'This is not my fault, but your own karma.' Thereupon, he ordered Nandi to share his seat and eat with him. The assembly was again surprised. Rahula said, 'This Nandi is the past Tathagata Salaraja (Salaraja, name of a past Buddha), who descended to earth out of compassion for beings. You have also attained the three fruits in the Adornment Kalpa, but you have not yet attained the state of no outflows.' The assembly said, 'We believe in our master's spiritual powers. However, we still have some doubts about him being a past Buddha.' Nandi said, 'When the Tathagata was in the world, the earth was flat and the water was sweet. Eight hundred years after the Buddha's Parinirvana, people have no sincere faith, do not believe in Suchness, and only love spiritual powers.' Having spoken, he held a crystal bottle in his hand and gradually entered the ground until he reached the edge of the Vajra wheel, bringing back nectar to present to the assembly. Only then did the assembly repent and apologize. There was an Arhat (Arhat, a saint who has extinguished all afflictions) who possessed all kinds of merits. Nandi tested him with a verse, saying, 'Born of the lineage of a Chakravarti (Chakravarti, a king who possesses the wheel treasure that rules the world), not a Buddha, nor an Arhat, does not accept the existence of a future life, nor is he a Pratyekabuddha (Pratyekabuddha, a saint who attains enlightenment without a teacher).' The Arhat did not understand and ascended to heaven to ask Maitreya (Maitreya, the future Buddha). Maitreya said, 'The world uses clay to make a mud ball, places it on a wheel, and makes tiles...'

。豈同諸聖至後世乎。羅漢還以語之。難提曰。此必彌勒為汝說耳。化緣將畢。以右手攀樹而入滅度。弟子欲移其尸堅不可動。大象負之亦不能移。乃積香木為樓。就樹阇維。火焚身盡樹更蓊鬱。眾取捨利建塔供養(付法藏經)。

十七祖僧佉耶舍尊者。摩提國人。母夢大神持鑒。因而有娠。七日而誕。難提行化至其國。見一峰紫雲如蓋。領眾趣之。一童子持圓鑒直造尊者前。尊者曰。汝手中當何所表。童曰。諸佛大圓鏡。內外無瑕翳。兩人同得見。心眼皆相似。父母聞子語。即捨出家。他時聞風吹殿鈴。師問。鈴鳴風鳴耶。舍曰。非風非鈴我心鳴耳。嘗游海邊見七寶宮殿。即往乞食說偈曰。饑為第一病。行為第一苦。如是知法實。可得涅槃道。舍主迎入就座。取缽施食。耶舍見其家內有二餓鬼。裸形饑虛鎖其身首。怪而問之。舍主答曰。此鬼前世一是吾息。一是息婦。我昔佈施夫妻懷嗔。我數教誨不肯信受。因立誓曰。如此罪業受惡報時。我當見汝。故致斯報。復至一處堂閣嚴飾。眾僧經行鳴鐘集食。食慾將訖變成膿血。便以缽器相打流血。而相謂曰。何為惜食今受此苦。難提前問。眾中答曰。我等迦葉佛時。同止一處。客比丘來咸相嗔恚。藏惜飲食而不共分。以故今此受斯苦報。如是周遊大海。遍觀五百地

【現代漢語翻譯】 現代漢語譯本：難道（他的智慧）能和諸位聖人相比，一直流傳到後世嗎？』羅漢把這話轉告了難提尊者。難提尊者說：『這一定是彌勒（Maitreya，未來佛）為你說的。』（難提尊者的）教化因緣將要結束，便用右手攀著樹而入滅（Nirvana，涅槃）。弟子們想要移動他的屍體，卻堅固不可動搖。用大象來搬運也不能移動。於是堆積香木建造樓閣，就在樹旁火化（阇維， cremation）。火焚燒完畢，樹木更加茂盛。眾人收取捨利（Śarīra，遺骨），建造佛塔供養。

第十七祖僧佉耶舍尊者（Saṃkhya Yaśas，尊者名）。是摩提國人。他的母親夢見大神手持寶鏡，因此懷孕。七天後就生下了他。難提尊者（Nandī，尊者名）行教化來到這個國家，看見一座山峰上有紫色的雲彩像傘蓋一樣。帶領眾人前往那裡，一個童子拿著圓鏡直接來到尊者面前。尊者說：『你手中的鏡子代表什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩人都能看見，心眼都相似。』童子的父母聽了兒子的話，就捨棄家庭出家了。有一次，僧佉耶舍尊者聽到風吹動殿堂的鈴鐺，問道：『是鈴在響，還是風在響？』僧佉耶舍尊者回答說：『不是風響，也不是鈴響，是我的心在響。』他曾經遊覽海邊，看見七寶宮殿，就前去乞食，並說了偈語：『飢餓是第一種疾病，奔波是第一種痛苦。如果能這樣了解法的真實，就可以得到涅槃之道。』宮殿的主人迎接他進去就座，取來缽盂供養食物。僧佉耶舍尊者看見他家中有兩個餓鬼，赤身裸體，飢餓虛弱，身首被鎖住。感到奇怪就問他。宮殿的主人回答說：『這兩個鬼前世一個是我的兒子，一個是兒媳。我以前佈施的時候，夫妻倆心懷嗔恨。我多次教誨他們，他們不肯相信接受。因此立下誓言說：如果因為這樣的罪業而受到惡報，我一定要看見你們。所以導致了這樣的報應。』僧佉耶舍尊者又來到一個地方，那裡堂閣裝飾華麗，眾僧正在經行，敲鐘集合吃飯。吃飯快要結束的時候，食物都變成了膿血。他們就用缽盂互相打鬥，流血不止，並且互相責備說：『為什麼吝惜食物，現在要受這樣的苦？』難提尊者上前詢問。僧眾回答說：『我們在迦葉佛（Kāśyapa，過去七佛之一）時期，同住在一個地方。有客比丘來的時候，我們都互相嗔恨，藏著食物不肯一起分享。因此現在要受這樣的苦報。』就這樣周遊大海，遍觀五百個地方。

【English Translation】 English version: 『Could (his wisdom) be compared to all the sages, and passed down to later generations?』 The Arhat (one who has attained Nirvana) relayed these words to Venerable Nandī (Nandī, name of the Venerable). Venerable Nandī said, 『This must have been said to you by Maitreya (Maitreya, the future Buddha).』 (Venerable Nandī』s) teaching karma was about to end, so he used his right hand to climb a tree and entered Nirvana (Nirvana, enlightenment). The disciples wanted to move his body, but it was firm and immovable. Even elephants could not move it. So they piled up fragrant wood to build a tower, and cremated (阇維, cremation) him next to the tree. After the fire burned out, the tree became even more lush. The people collected the Śarīra (Śarīra, relics), and built a pagoda to make offerings.

The Seventeenth Patriarch, Venerable Saṃkhya Yaśas (Saṃkhya Yaśas, name of the Venerable), was a native of the country of Mati. His mother dreamed of a great deity holding a mirror, and as a result, she became pregnant. She gave birth to him after seven days. Venerable Nandī (Nandī, name of the Venerable) traveled to this country to teach, and saw a purple cloud like a canopy on a mountain peak. He led the people there, and a boy holding a round mirror came directly to the Venerable. The Venerable said, 『What does the mirror in your hand represent?』 The boy said, 『The great round mirror of all Buddhas, without flaws inside and out, can be seen by both of us, and our minds and eyes are similar.』 The boy』s parents heard their son』s words and renounced their home to become monks. Once, Venerable Saṃkhya Yaśas heard the wind blowing the bells in the hall, and asked, 『Is it the bell ringing, or the wind ringing?』 Venerable Saṃkhya Yaśas replied, 『It is neither the wind nor the bell ringing, it is my mind ringing.』 He once traveled to the seaside and saw a palace of seven treasures, so he went to beg for food and said a verse: 『Hunger is the first disease, wandering is the first suffering. If one can understand the truth of the Dharma in this way, one can attain the path of Nirvana.』 The owner of the palace welcomed him in and took a seat, and brought a bowl to offer food. Venerable Saṃkhya Yaśas saw two hungry ghosts in his house, naked and weak from hunger, with their heads and bodies locked up. He was surprised and asked him. The owner of the palace replied, 『These two ghosts were my son and daughter-in-law in their previous lives. When I used to give alms, the couple harbored resentment. I taught them many times, but they refused to believe and accept. Therefore, they made a vow, saying, 「If I suffer evil retribution because of this sin, I must see you.」 That is why they have received this retribution.』 Venerable Saṃkhya Yaśas then came to a place where the halls were decorated magnificently, and the monks were walking around, ringing the bell to gather for meals. When the meal was about to end, the food turned into pus and blood. They fought each other with their bowls, bleeding profusely, and blamed each other, saying, 『Why were we stingy with food, and now we have to suffer this?』 Venerable Nandī stepped forward and asked. The monks replied, 『During the time of Kāśyapa Buddha (Kāśyapa, one of the past seven Buddhas), we lived in the same place. When guest monks came, we all resented each other, hiding food and refusing to share it. Therefore, we are now suffering this retribution.』 In this way, he traveled around the sea, observing five hundred places.

獄。即生怖畏方便求免。后時得阿羅漢。見五百仙人林中修道。即往其處為宣三偈贊佛法僧。五百仙人俱得道跡。化緣將畢便入涅槃。眾收舍利起塔供養(付法藏經)。

十八祖鳩摩羅馱尊者。月氏國婆羅門子。邪舍至其國往扣其門。鳩摩曰。此舍無人。邪舍曰答無者誰。鳩摩知是異人。遽開門延接。耶舍謂之曰。佛記滅后千年。有大士出月氏國紹隆正化。遂即出家仰承囑累。嘗至一國人不受教。即語之曰。汝今可集鐵馬萬騎在吾前過。鳩摩一見。人名馬色衣服相貌。一一分別更無錯繆。於是舉國咸皆信服。有長者子名阇夜多。來問師曰。我父母崇信而縈疾失意。鄰家屠殺而身健和合。彼何幸而我何辜。師曰。以造業有先後故論報有不定。或仁夭而暴壽。或逆吉而義兇。夫仁與義今身之現行善也。夭與兇前世之惡。今身之受報也。暴與逆今身之現行惡也。壽與吉前世之善。今身之受報也。善惡因果隨業受報。故先後不定也。阇夜多聞已頓釋所疑。鳩摩曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。當與諸佛同矣。夜多領旨即發宿慧。鳩摩乃以爪破[((牙-才+木)*ㄆ)/(廠@刀)]面門。如紅蓮初綻

【現代漢語翻譯】 現代漢語譯本：

地獄。立刻產生恐懼，想方設法求得解脫。後來成為阿羅漢（梵語：Arhat，指斷絕了一切煩惱，證得最高果位的修行者）。見到五百仙人在林中修行，便前往那裡宣講三句偈頌，讚美佛、法、僧（佛教三寶）。五百仙人全部證得道果。教化因緣完畢后，便入涅槃（梵語：Nirvana，指脫離輪迴，達到永恒寂靜的境界）。眾人收集他的舍利（梵語：Śarīra，指遺體火化后的結晶體），建造佛塔供養。（出自《付法藏經》） 第十八祖鳩摩羅馱尊者（Kumārata，十八祖的名字）。是月氏國（古代中亞地區的一個國家）婆羅門（Brahmin，古印度社會中的祭司階層）之子。邪舍（Yaśas，人名）來到他的國家，敲他的家門。鳩摩羅馱問：『這房子里沒有人。』邪舍回答說：『說沒有人的，是誰？』鳩摩羅馱知道來者是異人，趕緊打開門迎接。耶舍對他說：『佛陀（Buddha，指覺悟者）預言滅度后一千年，會有大士（Mahāsattva，指具有大智慧和大勇氣的菩薩）出現在月氏國，繼承和發揚正法。』於是就出家，仰仗和繼承他的囑託。曾經到一個國家，那裡的人不接受教化，他就對他們說：『你們現在可以聚集一萬鐵騎在我面前經過。』鳩摩羅馱看了一眼，就能把每個人的姓名、馬的顏色、衣服的顏色和相貌，一一分辨清楚，沒有絲毫差錯。於是全國的人都信服了他。有個長者（指富有的居士）的兒子名叫阇夜多（Jāyata，人名），來問尊者說：『我的父母崇信佛法卻身患疾病，心情不好；鄰居家殺生屠宰卻身體健康，生活和睦。他們有什麼幸運，而我有什麼罪過？』尊者說：『因為造業有先後，所以報應有不確定。有的人仁慈卻早夭，有的人暴虐卻長壽；有的人違背道義卻吉祥，有的人行義卻遭遇兇險。仁與義是今生所做的善行，早夭與兇險是前世的惡業，今生所受的報應。暴虐與違背道義是今生所做的惡行，長壽與吉祥是前世的善業，今生所受的報應。善惡因果隨著業力而受報，所以先後不確定。』阇夜多聽了之後，頓時消除了疑惑。鳩摩羅馱說：『你雖然已經相信了身、口、意三業（佛教中指身體、語言和思想的行為）的因果，但還不明白業是從迷惑產生的，迷惑是因為有識（指意識）而存在，識是依賴於不覺（指無明）而存在，不覺是依賴於心而存在，心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就和諸佛一樣了。』阇夜多領悟了其中的旨意，立刻啓發了宿世的智慧。鳩摩羅馱於是用指甲劃破阇夜多的面門，如同紅蓮初開。

【English Translation】 English version:

...hell. Immediately, he felt fear and sought ways to escape. Later, he became an Arhat (Sanskrit: Arhat, referring to a practitioner who has cut off all afflictions and attained the highest state). Seeing five hundred hermits practicing in a forest, he went there and proclaimed three verses praising the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism). All five hundred hermits attained the path. When his karmic connection to teach was complete, he entered Nirvana (Sanskrit: Nirvana, referring to the state of liberation from the cycle of rebirth, reaching eternal tranquility). The assembly collected his Śarīra (Sanskrit: Śarīra, referring to the crystalline remains after cremation) and built a stupa to make offerings. (From the Fu Fa Zang Jing). The eighteenth patriarch, Venerable Kumārata (Kumārata, the name of the eighteenth patriarch), was the son of a Brahmin (Brahmin, the priestly class in ancient Indian society) in the Yuezhi kingdom (an ancient country in Central Asia). Yaśas (Yaśas, a personal name) came to his country and knocked on his door. Kumārata said, 'There is no one in this house.' Yaśas replied, 'Who is it that says there is no one?' Kumārata knew that the visitor was an extraordinary person and quickly opened the door to welcome him. Yaśas said to him, 'The Buddha (Buddha, referring to the awakened one) prophesied that a thousand years after his passing, a great being (Mahāsattva, referring to a Bodhisattva with great wisdom and courage) would appear in the Yuezhi kingdom to inherit and promote the true Dharma.' Thereupon, he renounced his home life, relying on and inheriting his entrustment. Once, he went to a country where the people did not accept his teachings, so he said to them, 'You can now gather ten thousand iron cavalry and pass before me.' Kumārata glanced at them and could distinguish each person's name, the color of the horses, the color of their clothes, and their appearance, without the slightest mistake. Thereupon, the whole country believed in him. A wealthy man's son named Jāyata (Jāyata, a personal name) came to ask the master, 'My parents revere the Buddha Dharma but suffer from illness and are unhappy; the neighbors who slaughter animals are healthy and live harmoniously. What good fortune do they have, and what sin have I committed?' The master said, 'Because the creation of karma has a sequence, the retribution is uncertain. Some are benevolent but die young, some are violent but live long; some are unrighteous but fortunate, some are righteous but encounter misfortune. Benevolence and righteousness are good deeds done in this life, early death and misfortune are the evil karma of past lives, and the retribution is received in this life. Violence and unrighteousness are evil deeds done in this life, longevity and good fortune are the good karma of past lives, and the retribution is received in this life. Good and evil causes and effects are rewarded according to karma, so the sequence is uncertain.' After hearing this, Jāyata immediately dispelled his doubts. Kumārata said, 'Although you already believe in the karma of body, speech, and mind (in Buddhism, referring to the actions of body, language, and thought), you do not yet understand that karma arises from delusion, delusion exists because of consciousness (referring to awareness), consciousness relies on non-awakening (referring to ignorance), and non-awakening relies on the mind, which is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you will be the same as all Buddhas.' Jāyata understood the meaning and immediately awakened his past wisdom. Kumārata then used his fingernail to break open Jāyata's face, like a red lotus blooming for the first time.

。放大光明。而入滅度。眾取捨利起塔供養(付法藏經)。

十九祖阇夜多尊者。北天竺人。游化世間最稱善說。有比丘犯欲自悔。夜多語曰。能順我語罪可消滅。即化火坑令投其中。比丘念欲滅罪舉身投之。火成清流。夜多曰。汝至誠悔過罪今已滅。即為說法成阿羅漢。嘗將弟子入尸羅城。慘然顰蹙小復前行。路見一鳥欣然微笑。弟子白師。愿說此緣。師曰。我至城門見餓鬼子。言母生吾已入城求食。滿五百年至今未反。我常饑虛不能自濟。及吾入城果見彼母。前白我言。吾入城來經五百年。始於今日獲一人唾。欲持與子。門下大力鬼神慮其侵奪。愿尊者持我出城。我即持母出於城外。問彼生來為幾時耶。答云。我見此城七反成壞。深嘆生死受苦長遠。是以慘然。過去九十一劫。毗婆尸佛在世教化我為長者子。常念出家。父母不從。強為聘妻生一男子。年始六歲復欲出家。父母教兒。汝父若欲作沙門者。抱足啼泣。我以愛心不復出家。由彼兒故九十一劫流轉生死。於五道中未曾得見。今以道眼觀察。彼鳥乃我前世所生之子。愍其嬰愚久處生死。是以故笑。尊者化緣已畢即入涅槃。眾取捨利塔藏供養(付法藏經)。

二十祖婆修槃馱尊者。羅閱國人。姓毗舍佉。母夢吞明暗二珠。覺而有孕。經七日。有一

【現代漢語翻譯】 現代漢語譯本：放大光明，從而進入涅槃。眾人收取捨利，建造佛塔供養。（《付法藏經》）

第十九祖阇夜多尊者（Ajatasatru，北印度人），在世間游化，以善於說法著稱。有一位比丘（bhikkhu，佛教出家人）犯了淫慾，深感後悔。阇夜多（Ajatasatru）對他說：『如果能聽從我的話，罪業就可以消滅。』隨即化出一個火坑，讓他跳入其中。比丘（bhikkhu）心想以此來滅罪，便縱身跳入。火坑立刻變成清澈的流水。阇夜多（Ajatasatru）說：『你至誠懺悔，罪業現在已經消滅了。』隨即為他說法，使他成為阿羅漢（arhat，佛教修行證果者）。尊者曾經帶領弟子進入尸羅城（Śīla City）。他神色悽慘，皺著眉頭，稍稍向前走了一段路，看到一隻鳥，又欣然微笑。弟子問師父，希望師父能解釋其中的緣由。師父說：『我到達城門時，看見一個餓鬼（preta，六道眾生之一，因業力而受飢餓之苦）的孩子，說他的母親生下他后就進城覓食，已經五百年了還沒有回來。我常常飢餓，無法自救。等我進入城中，果然看見了他的母親。她上前對我說，她進入城中已經五百年了，今天才得到一口唾沫，想拿去給她的孩子。城門下的大力鬼神擔心別人搶奪，希望尊者能帶我出城。』我便帶著這位母親出了城外，問她生下來有多久了。她回答說：『我看見這座城池已經七次成住壞空。』我深深感嘆生死輪迴，受苦長遠，所以神色悽慘。過去九十一劫（kalpa，時間單位）前，毗婆尸佛（Vipaśyin，過去七佛之一）在世教化，我當時是一位長者的兒子，常常想出家，父母不同意，強行為我娶妻生子。兒子六歲時，我又想出家，父母教兒子說，如果你的父親想做沙門（śrāmaṇa，出家修道者），就抱著他的腳哭。我因為愛子之心，最終沒有出家。因為這個兒子，九十一劫都在生死中流轉，在五道（五道輪迴）中從未相見。現在用道眼觀察，那隻鳥就是我前世所生的兒子，可憐他愚昧無知，長久地處在生死輪迴之中，所以我才微笑。』尊者教化的因緣已經完畢，隨即進入涅槃（nirvana，佛教修行最終目標，解脫生死輪迴）。眾人收取捨利，建造佛塔埋藏供養。（《付法藏經》）

第二十祖婆修槃馱尊者（Vasubandhu，人名），是羅閱國（Rajagriha，古印度城市）人，姓毗舍佉（Visakha，姓氏）。他的母親夢見吞下明暗兩顆珠子，醒來后就懷孕了。過了七天，有一

【English Translation】 English version: Emitting great light, and entering into Nirvana. The assembly collected the relics and erected a stupa for offerings. (Fu Fa Zang Jing)

The nineteenth patriarch, Venerable Ajatasatru (Ajatasatru, personal name), was a native of North India. He traveled and transformed the world, and was most renowned for his skillful teachings. A bhikkhu (bhikkhu, Buddhist monk) who had committed a transgression of lust felt remorse. Ajatasatru (Ajatasatru) said to him, 'If you can follow my words, your sins can be extinguished.' He then manifested a pit of fire and told him to jump into it. The bhikkhu (bhikkhu), thinking to extinguish his sins, threw himself in. The fire immediately turned into a clear stream. Ajatasatru (Ajatasatru) said, 'Your sincere repentance has extinguished your sins.' He then taught him the Dharma, and he became an arhat (arhat, one who has attained enlightenment). Once, he led his disciples into Śīla City (Śīla City). He looked somber and frowned, then walked forward a little and smiled happily when he saw a bird. The disciple asked the master to explain the reason. The master said, 'When I arrived at the city gate, I saw a hungry ghost (preta, a being in the six realms suffering from hunger due to karma) child who said that his mother had entered the city to seek food after giving birth to him, and had not returned for five hundred years. I am constantly hungry and cannot help myself. When I entered the city, I indeed saw his mother. She came forward and said to me that she had been in the city for five hundred years and had only obtained a mouthful of saliva today, which she wanted to give to her child. The powerful ghosts at the city gate were worried that others would snatch it away, and she hoped that the Venerable One could take her out of the city.' I then took the mother out of the city and asked her how long she had been born. She replied, 'I have seen this city formed and destroyed seven times.' I deeply sighed at the long suffering of birth and death, which is why I looked somber. Ninety-one kalpas (kalpa, a unit of time) ago, when Vipaśyin Buddha (Vipaśyin, one of the past seven Buddhas) was in the world teaching, I was the son of an elder and often wanted to leave home, but my parents did not agree and forced me to marry and have a son. When my son was six years old, I wanted to leave home again, and my parents taught my son to hold my feet and cry if I wanted to become a śrāmaṇa (śrāmaṇa, a renunciate). Because of my love for my son, I did not leave home. Because of this son, I have been transmigrating in birth and death for ninety-one kalpas and have never seen him in the five paths (five realms of reincarnation). Now, observing with the eye of the Dharma, that bird is the son I gave birth to in a previous life. I pity his ignorance and long stay in birth and death, which is why I smiled.' The Venerable One's karmic connection for teaching was complete, and he then entered Nirvana (nirvana, the ultimate goal of Buddhist practice, liberation from the cycle of birth and death). The assembly collected the relics and buried them in a stupa for offerings. (Fu Fa Zang Jing)

The twentieth patriarch, Venerable Vasubandhu (Vasubandhu, personal name), was a native of Rajagriha (Rajagriha, an ancient Indian city), and his surname was Visakha (Visakha, a surname). His mother dreamed of swallowing two pearls, one bright and one dark. She awoke and was pregnant. After seven days, there was a

羅漢。名曰賢眾。至其家。父光蓋設禮。賢眾受之。母一出拜。賢眾避席曰。回禮法身大士。謂光蓋曰。汝婦懷聖子。故吾避之。非重女人也。又曰。汝婦當生二子。一名婆修槃馱。二名芻尼(此云野鵲子)昔如來雪山修道。芻尼巢于頂上。佛既成道。芻尼報為那提國王。佛記第二五百年生羅閱城毗舍佉家。與聖同胞今無爽矣。后一月果生二子。槃馱后遇阇夜多。出家之日感毗婆訶菩薩。為作羯磨。多聞善解普化群生。臨涅槃時升空半由旬。復還就座而取滅度。眾收舍利塔藏供養(付法藏經)。

二十一祖摩拏羅尊者。那提國王次子也。槃馱行化至其國。謂自在王曰。佛記一千有神力大士當紹聖位。即王次子也。王乃令其家仰受付囑。于南天竺興大饒益。有三藏夜奢功德齊等。夜奢語曰。恒河以南二天竺國。人多邪見。長老善解音聲之論。可於彼土自在教化。若恒河以北三天竺人。可以易化。我當於此利益眾生。尊者即如其語。至二天竺。廣宣毗羅無我之論(十二祖著無我論)摧伏一切異道邪見。后遊行至西印度。國王名得度。因行路見一小塔眾不能舉。王召梵行禪觀咒術三眾。以問所因。皆不能知。以問尊者。對曰。此塔阿育王造。今出現者由王福力。王曰。至聖難遇世樂非久。遂傳位太子依師出家。七日之

【現代漢語翻譯】 現代漢語譯本 一位羅漢，名叫賢眾，來到光蓋的家中。光蓋以禮相待，賢眾接受了他的禮遇。賢眾的妻子出來拜見時，賢眾避開座位說：『我這是在回禮給法身大士。』 他對光蓋說：『你的妻子懷有聖子，所以我才避開，並非輕視女人。』 又說：『你的妻子應當生下兩個兒子，一個名叫婆修槃馱（Vasubandhu），一個名叫芻尼（Chuni，意為野鵲子）。』 過去如來在雪山修行時，有野鵲在佛的頭頂上築巢。佛陀成道后，野鵲轉世為那提（Nati）國王。佛陀曾預言，在第二個五百年時，他會出生在羅閱城（Rajagriha）毗舍佉（Visakha）的家中，與聖人同胞，如今果然應驗了。』 一個月后，果然生下兩個兒子。婆修槃馱後來遇到了阇夜多（Jayata），出家之日，感得毗婆訶（Vibhaha）菩薩為他作羯磨（Karma，受戒儀式）。他博學多聞，善於理解，普度眾生。臨近涅槃時，升到空中半由旬（Yojana，古印度長度單位），又回到座位上入滅。眾人收集他的舍利，建塔供養（出自《付法藏經》）。

第二十一祖摩拏羅尊者（Manura），是那提國王的次子。婆修槃馱游化到他的國家，對自在王（King of Freedom）說：『佛陀曾預言，有一千位具有神力的大士應當繼承聖位，就是您的次子。』 國王於是讓他的家人恭敬地接受囑託。尊者在南天竺（South India）弘法，廣行饒益，與三藏夜奢（Yasha）功德齊等。夜奢說：『恒河以南的二天竺國，人們多有邪見。長老善於理解音聲之論，可以在那裡自在地教化。如果是在恒河以北的三天竺國，人們比較容易教化，我應當在那裡利益眾生。』 尊者聽從了他的話，前往二天竺，廣泛宣揚毗羅（Viro）的無我之論（第十二祖著有《無我論》），摧伏一切異道邪見。後來，尊者來到西印度（West India）。那裡的國王名叫得度（Getu）。得度王在路上看到一個小塔，眾人無法舉起。國王召集梵行、禪觀、咒術三眾，詢問原因，都不能知道。於是問尊者，尊者回答說：『此塔是阿育王（Ashoka）所造，現在顯現出來是因為國王的福力。』 國王說：『至聖之人難以遇到，世間的快樂並非長久。』 於是將王位傳給太子，跟隨尊者出家。七日之內，就證得了阿羅漢果。

【English Translation】 English version An Arhat, named Xianzhong (Virtuous Assembly), arrived at the home of Guangai (Light Cover). Guangai treated him with courtesy, which Xianzhong accepted. When Guangai's wife came out to pay respects, Xianzhong avoided the seat, saying, 'I am returning the courtesy to the Dharmakaya (Body of Dharma) Bodhisattva.' He said to Guangai, 'Your wife is pregnant with a holy child, so I avoid her, not because I despise women.' He also said, 'Your wife should give birth to two sons, one named Vasubandhu (Bound by Wealth), and the other named Chuni (meaning Wild Magpie).』 In the past, when the Tathagata (Thus Come One) was practicing in the Snow Mountains, a wild magpie nested on top of the Buddha's head. After the Buddha attained enlightenment, the wild magpie was reborn as King Nati (King of Nati). The Buddha had predicted that in the second five hundred years, he would be born in the home of Visakha (Visakha) in Rajagriha (City of Kings), as a sibling of the saint, and now it has indeed come to pass.' A month later, she indeed gave birth to two sons. Vasubandhu later encountered Jayata (Victorious), and on the day of his ordination, he was inspired by Vibhaha (Vibhaha) Bodhisattva to perform Karma (ritual). He was learned and wise, good at understanding, and universally saved sentient beings. When approaching Nirvana (Extinction), he ascended into the air half a Yojana (ancient Indian unit of distance), then returned to his seat and entered extinction. The people collected his relics and built a stupa (pagoda) to enshrine them (from the Fu Fa Zang Jing - Transmission of the Dharma Treasury Sutra).

The twenty-first patriarch, Manura (Manura), was the second son of King Nati. Vasubandhu traveled to his country and said to the King of Freedom, 'The Buddha predicted that a thousand great beings with divine power should inherit the holy position, and that is your second son.' The king then had his family respectfully accept the entrustment. The Venerable One propagated the Dharma in South India, greatly benefiting beings, with merits equal to the Tripitaka (Three Baskets) Yasha (Yasha). Yasha said, 'In the two countries of India south of the Ganges River, people have many heretical views. The Elder is good at understanding the theory of sound, and can freely teach there. If it is in the three countries of India north of the Ganges River, people are easier to teach, and I should benefit sentient beings there.' The Venerable One followed his words and went to the two countries of India, widely propagating Viro's theory of non-self (the twelfth patriarch wrote the Treatise on Non-Self), subduing all heretical views. Later, the Venerable One came to West India. The king there was named Getu (Getu). King Getu saw a small stupa on the road that no one could lift. The king summoned the three groups of Brahmacharis (celibate practitioners), Dhyana (meditation) practitioners, and Mantra (incantation) practitioners to ask the reason, but none could know. So he asked the Venerable One, who replied, 'This stupa was built by King Ashoka (Ashoka), and its appearance now is due to the king's merit.' The king said, 'It is difficult to meet a supremely holy person, and worldly pleasures are not lasting.' So he passed the throne to the crown prince and followed the teacher to become a monk. Within seven days, he attained the state of Arhat.

間得證四果。師謂得度曰。汝居此國度人。吾當游化異國。即焚香囑之。其香成穗至月氏國。其王以問大臣。是何祥異。有鶴勒那比丘曰。此是西印度祖師將至。先降信香也。王曰。神力何如。曰遠承佛記當闡大化。王與鶴勒那遙伸禮拜。師既至。鶴勒那問曰。我止林間九年。有弟子龍子。幼時聰慧。我於三世推窮莫知其本。師曰。此子于第五劫中生妙喜國婆羅門家。曾以旃檀施寺撞鐘。故受此報。師化緣已畢即加趺入滅。王與弟子造塔以奉全身(付法藏經)。

二十二祖鶴勒那尊者。月氏國人。年七歲。見居民入廟祀神遽斥之曰。汝妄興災福幻惑世人。歲費牲牢為害甚矣。其廟與像忽然摧倒。年三十八。始遇摩拏羅謂之曰。汝昔有弟子五百。以福德薄生於羽族。今惑汝惠。故為鶴眾相隨。勒那曰。以何方便令彼解脫。摩拏羅為說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。鶴眾聞偈飛鳴而去。勒那行化至中印度。有王無畏海。清鶴勒那說法。忽見緋衣素服二人。俱至禮拜。良久覆沒。王問何人。師曰。日月天子也。時師子比丘來聽法。師指東北問曰。汝見此氣如何。師子曰。我見氣如白虹貫天。復有黑氣橫亙其中。師曰。吾滅五十年。北天竺當有難起嬰在汝身。遂密示其事。現十八變而入滅度

【現代漢語翻譯】 現代漢語譯本 間得證四果（佛教修行果位）。菩提達摩對得度說：『你留在這個國家度化世人，我將要到其他國家去教化。』於是焚香囑託他。那香化成香穗飄到月氏國（古代中亞地區）。月氏國王問大臣，這是什麼祥瑞？有鶴勒那（尊者名）比丘說：『這是西印度祖師將要到來，先降下信香啊。』國王說：『他的神力怎麼樣？』鶴勒那說：『他將遠承佛的授記，弘揚大法。』國王與鶴勒那遙遠地行禮拜。菩提達摩到達后，鶴勒那問：『我住在林間九年，有個弟子叫龍子，小時候很聰明，我用三世的智慧推究也無法知道他的根本。』菩提達摩說：『這個孩子在第五劫中出生在妙喜國（佛教凈土）的婆羅門（古印度祭司階層）家，曾經用旃檀（一種香木）佈施給寺廟撞鐘，所以受到這樣的果報。』菩提達摩教化因緣完畢，就結跏趺坐入滅。國王與弟子建造佛塔來供奉他的全身（出自《付法藏經》）。

二十二祖鶴勒那尊者，是月氏國人。七歲時，看見居民進入廟宇祭祀神靈，就斥責他們說：『你們胡亂製造災禍和幸福，用虛幻迷惑世人，每年花費牲畜祭祀，為害太大了。』那廟宇和神像忽然倒塌。三十八歲時，才遇到摩拏羅（尊者名），摩拏羅對他說：『你過去有五百個弟子，因為福德淺薄，轉生為羽族（鳥類）。現在他們迷惑你的智慧，所以變成鶴群跟隨著你。』鶴勒那說：『用什麼方法能讓他們解脫？』摩拏羅為他說偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜復無憂。』鶴群聽了偈語，鳴叫著飛走了。鶴勒那前往中印度教化，有個國王叫無畏海，請鶴勒那說法。忽然看見兩個穿紅衣白服的人，一起來禮拜，很久后又消失了。國王問是什麼人，鶴勒那說：『是日月天子。』當時師子（尊者名）比丘來聽法，鶴勒那指著東北方問：『你看見這氣象如何？』師子說：『我看見氣象像一道白虹貫穿天空，又有黑氣橫在其中。』鶴勒那說：『我滅度五十年後，北天竺（古代印度北部）將有災難發生，禍患應在你身上。』於是秘密地告訴他這件事，然後顯現十八種變化而入滅。

【English Translation】 English version He attained the fourth fruit (a stage of enlightenment in Buddhism). Bodhidharma said to Dede: 'You stay in this country to enlighten people, and I shall travel to other countries to teach.' Then he burned incense and entrusted him with the task. The incense turned into ears of incense and floated to the Yuezhi Kingdom (ancient Central Asia). The king of Yuezhi asked his ministers, 'What is this auspicious sign?' A Bhikkhu (Buddhist monk) named Helena (name of a venerable one) said: 'This is the patriarch from West India about to arrive, first sending down incense as a sign of faith.' The king said: 'What is his divine power like?' Helena said: 'He will inherit the Buddha's prophecy from afar and propagate the great Dharma.' The king and Helena bowed in reverence from afar. After Bodhidharma arrived, Helena asked: 'I have lived in the forest for nine years, and I have a disciple named Longzi, who was very intelligent as a child. I have investigated his origins through the three lifetimes, but I cannot know his root.' Bodhidharma said: 'This child was born in the fifth kalpa (an aeon in Hindu and Buddhist cosmology) in the Brahmin (the priestly class in ancient India) family of the Land of Wonderful Joy (a Buddhist pure land). He once donated sandalwood (a type of fragrant wood) to a temple to strike the bell, so he received this karmic reward.' After Bodhidharma's teaching was completed, he sat in the lotus position and entered Nirvana (the ultimate goal of Buddhism). The king and his disciples built a pagoda to enshrine his entire body (from the Fu Fa Zang Jing).

The twenty-second patriarch, Venerable Helena, was a native of the Yuezhi Kingdom. At the age of seven, he saw the residents entering the temple to worship the gods and rebuked them, saying: 'You are recklessly creating disasters and blessings, using illusions to deceive the world, and spending livestock for sacrifices every year, which is extremely harmful.' The temple and the statues suddenly collapsed. At the age of thirty-eight, he met Manura (name of a venerable one), who said to him: 'You had five hundred disciples in the past, but because of their shallow merits, they were reborn as winged creatures (birds). Now they are deluding your wisdom, so they have become a flock of cranes following you.' Helena said: 'What method can be used to liberate them?' Manura spoke a verse for him: 'The mind follows the myriad realms, the turning place is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' The flock of cranes heard the verse, cried out, and flew away. Helena went to Central India to teach, and there was a king named Fearless Sea, who invited Helena to preach. Suddenly, he saw two people in red and white clothes, who came to pay homage together, and then disappeared after a long time. The king asked who they were, and Helena said: 'They are the Sun and Moon Devas (gods).' At that time, Bhikkhu Simha (name of a venerable one) came to listen to the Dharma, and Helena pointed to the northeast and asked: 'What do you see in this atmosphere?' Simha said: 'I see the atmosphere like a white rainbow piercing the sky, and there is a black aura across it.' Helena said: 'Fifty years after my Nirvana, there will be a disaster in North India (ancient northern India), and the calamity will befall you.' Then he secretly told him about this matter, and then manifested eighteen transformations and entered Nirvana.

眾取捨利起塔供養(付法藏經)。

二十三祖師子尊者。中印土人。得法游化至罽賓國。有波利迦者。本習禪觀。有禪定知見。執相舍相不語五眾。師子化之五眾皆服。聲聞邇遐。外道摩目多部落遮二人。素學幻術。乃盜為僧形。潛入王宮淫犯妃后且曰。不成則歸罪釋子。既而事敗。王大怒曰。吾素重三寶。沙門何多辱我。即毀寺害僧。自秉劍至尊者所。問曰。師得蘊空耶。曰然。王曰。蘊既空當與我頭。曰身非我有何吝于頭。王遂斬師首。白乳涌高數尺。王臂尋墮。七日而亡。太子光首嘆曰。我父何故自取其禍。有象白山仙人。深明因果。即為廣說宿因。以尊者報體而建塔焉(付法藏經)。

述曰。佛所得宿命記未來成道。雖累億劫。必能前知。豈今記祖止二十四。竊原佛意當用二義。一者以師子遭命難。為傳持佛法之一厄。二者此後諸祖。雖有其繼。恐非四依大聖之比。以故金口齊此而言。非謂無繼祖也。世或謂師子遭難不傳法者。癡人之言耳。吾宗謂祖承止師子。而禪林加四人。於是競相是非連代不息。試以大意決之。則無所為礙。謂師子雖遭命難。非無弟子可以傳法。特不在金口預記之數耳。然則加以四人至於達磨。而始為東土之來。謂之二十八人。斯亦何害禪人慾實其事。但言四人相承。傳之

【現代漢語翻譯】 現代漢語譯本： 『眾取捨利起塔供養』（《付法藏經》）。

第二十三祖師子尊者（Śīṃha Bhikṣu，意為獅子比丘）。中印度人。得法后游化至罽賓國（Kashmir）。有波利迦（Pārika）者，本習禪觀，有禪定知見，執著于表相，不與五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷）交談。師子尊者教化他，五眾皆信服。聲名遠播。外道摩目多（Māramutta）和部落遮（Bala-dhvaja）二人，素來學習幻術，於是盜用僧人的形象，偷偷進入王宮，姦淫妃嬪，並且說：『不成事就歸罪於釋迦牟尼的弟子。』後來事情敗露，國王大怒說：『我一向尊重三寶，沙門怎麼能這樣侮辱我！』於是毀壞寺廟，殺害僧人。親自拿著劍到尊者處，問道：『師父證得五蘊皆空了嗎？』答道：『是的。』國王說：『五蘊既然空了，就應該把頭給我。』答道：『身體都不是我所有的，何況一個頭呢？』國王於是斬下尊者的頭，白色的乳汁涌起數尺高。國王的手臂隨即掉落，七天後就死了。太子光首（Guangshou）嘆息道：『我的父親為什麼自己招來這樣的禍患？』有象白山仙人（Xiangbaishan Xianren），深明因果，就為他廣泛地講述宿世的因緣。用尊者的遺體建立了佛塔（stupa）。（《付法藏經》）

述曰：佛所得的宿命記（Sukumati，對過去世的記憶）和未來成道（bodhi，覺悟）的預言，即使經過累積億萬劫的時間，也必定能夠預先知道。難道現在記載的祖師只有二十四位嗎？我私下揣測佛的意思，應當有兩個含義：一是師子尊者遭遇命難，是傳持佛法的一個劫難；二是此後的各位祖師，即使有繼承者，恐怕也比不上四依大聖（指比丘、比丘尼、優婆塞、優婆夷）的程度。因此佛才只說到這裡為止，並不是說沒有繼承的祖師了。世人或者說師子尊者遭遇災難沒有傳法，這是愚癡人的話。我們宗門認為祖師的傳承止於師子尊者，而禪林又加上四個人，於是競相爭論是非，連綿不斷。試著用大意來判斷，就沒有什麼障礙了。說師子尊者雖然遭遇命難，並非沒有弟子可以傳法，只是不在佛預先記載的數目之內罷了。既然如此，那麼加上四個人直到達磨（Bodhidharma），才開始來到東土，稱之為二十八祖，這又有什麼妨礙呢？禪人想要證實這件事，只說四人相承，傳了下來。

【English Translation】 English version: 『All collect Śarīra (relics) to build pagodas for offerings』 (Fu Fa Zang Jing).

The twenty-third patriarch, Śīṃha Bhikṣu (Lion Monk). He was from Central India. After attaining the Dharma, he traveled and transformed beings until he reached the country of Kashmir. There was a man named Pārika, who originally practiced meditation and had knowledge and views based on his meditative concentration. He clung to appearances and did not speak to the five assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās). Śīṃha Bhikṣu transformed him, and all five assemblies were convinced. His reputation spread far and wide. Two heretics, Māramutta and Bala-dhvaja, who had long studied illusionary arts, stole the appearance of monks and secretly entered the royal palace, committing adultery with the concubines. They said, 『If we fail, we will blame the disciples of Śākyamuni.』 Later, the matter was exposed. The king was furious and said, 『I have always respected the Three Jewels. How can śrāmaṇas (monks) insult me so much!』 He then destroyed temples and killed monks. He personally took a sword to the Venerable Śīṃha Bhikṣu and asked, 『Have you attained the emptiness of the skandhas (aggregates of existence)?』 The Venerable replied, 『Yes.』 The king said, 『Since the skandhas are empty, you should give me your head.』 The Venerable replied, 『This body is not mine, so why should I begrudge my head?』 The king then beheaded the Venerable, and white milk gushed out several feet high. The king's arm immediately fell off, and he died seven days later. Crown Prince Guangshou sighed and said, 『Why did my father bring such disaster upon himself?』 There was an immortal from Elephant White Mountain (Xiangbaishan Xianren), who deeply understood cause and effect, and he extensively explained the past causes to him. A stupa (pagoda) was built using the Venerable's remains. (Fu Fa Zang Jing)

Commentary: The Buddha's predictions of past lives (Sukumati) and future enlightenment (bodhi), even after accumulating hundreds of millions of kalpas (eons), can certainly be known in advance. Is it that the recorded patriarchs are only twenty-four? I privately speculate that the Buddha's intention should have two meanings: First, Śīṃha Bhikṣu's encounter with a fatal disaster was a calamity in the transmission of the Buddha-dharma; second, the subsequent patriarchs, even if there were successors, were probably not comparable to the Fourfold Assembly of Great Sages (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās). Therefore, the Buddha only spoke up to this point, not meaning that there were no succeeding patriarchs. People may say that Śīṃha Bhikṣu encountered disaster and did not transmit the Dharma, but this is the talk of foolish people. Our school believes that the transmission of patriarchs stopped with Śīṃha Bhikṣu, while the Chan (Zen) school added four people, and thus they competed to argue right and wrong, continuously. If we try to judge with the general meaning, there is no obstacle. It is said that although Śīṃha Bhikṣu encountered a fatal disaster, it was not that there were no disciples who could transmit the Dharma, but they were not within the number that the Buddha had predicted in advance. If so, then adding four people up to Bodhidharma, who began to come to the Eastern Land, calling them the twenty-eighth patriarch, what harm is there in that? Chan practitioners want to verify this matter, but only say that the four people succeeded each other and transmitted it.

達磨則可矣。今乃妄引禪經之證。適足以自取其不實也。嵩明教作定祖圖。謂禪經具載二十八祖。今檢經但列九人。而名多不同。昉法師作止訛以斥之宜矣。

佛祖統紀卷第五(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第六

宋景定四明東湖沙門志磐撰

東土九祖第三之一

高祖無畏論主龍樹尊者一相大禪師

二祖建立中觀北齊尊者圓悟大禪師

三祖圓證法華南嶽尊者止觀大禪師

四祖天臺智者法空寶覺靈慧大禪師

五祖結集宗教章安尊者總持大禪師

六祖傳持教觀法華尊者圓達大禪師

七祖傳持教觀天宮尊者全真大禪師

八祖傳持教觀左溪尊者明覺大禪師

九祖天臺記主荊溪尊者圓通大禪師

佛祖之道以心傳心。尚何俟于言說。至於當機印可。則必資授受以為傳道之儀。是以金口祖承二十四聖。皆親承口訣。用顯心傳之妙。然則通古今簡邪正。明境智辨宗用。其可有遺于言說者也。自夫經論東度教滿真丹。此土諸師。閔世之不能領。乃專業講說。用通此宗。而得其小者亡其大。執其偏者遺其圓。以故心傳之妙終未有以敷暢。道之將行篤生聖哲。北齊尊者。宿稟自然不俟親承。冥悟龍樹即空

【現代漢語翻譯】 現代漢語譯本： 達磨（Bodhidharma）這樣做或許還可以。現在卻胡亂引用禪經來作證，恰恰足以暴露自己的不實之處。嵩明教（Song Mingjiao）製作了《定祖圖》，說禪經中詳細記載了二十八祖。現在查閱禪經，卻只列出了九人，而且名字大多不同。昉法師（Fang fashi）作《止訛》（Zhi E）來駁斥它是應該的。

《佛祖統紀》卷第五（終） 大正藏第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第六

宋景定四明東湖沙門志磐（Zhipan）撰

東土九祖第三之一

高祖 無畏論主 龍樹尊者（Nagarjuna） 一相大禪師

二祖 建立中觀 北齊尊者 圓悟大禪師

三祖 圓證法華 南嶽尊者 止觀大禪師

四祖 天臺智者 法空寶覺靈慧大禪師

五祖 結集宗教 章安尊者 總持大禪師

六祖 傳持教觀 法華尊者 圓達大禪師

七祖 傳持教觀 天宮尊者 全真大禪師

八祖 傳持教觀 左溪尊者 明覺大禪師

九祖 天臺記主 荊溪尊者 圓通大禪師

佛祖的道以心傳心，哪裡還需要依靠言語來說明？至於當機印可，就必須憑藉授受作為傳道的儀式。因此，金口祖承二十四聖，都親自承受口訣，用以彰顯心傳的妙處。既然如此，那麼貫通古今，簡別邪正，明瞭境智，辨析宗用，難道可以有所遺漏于言語嗎？自從經論東傳，教義遍滿真丹（Zhendan，中國的古稱），此土的諸位法師，憐憫世人不能領悟，於是專門從事講說，用來通達這個宗派。然而得到了小的卻失去了大的，執著于偏頗的卻遺忘了圓滿的。因此，心傳的妙處始終沒有能夠得到充分的闡揚。道將要盛行，必然會篤生聖哲。北齊尊者，宿世稟賦自然，不需要親自承受，就能暗合龍樹（Nagarjuna）的即空（emptiness）之理。

【English Translation】 English version: Dharma (Bodhidharma) might be acceptable in doing so. But now, recklessly citing the evidence from the Chan Sutras is only enough to expose one's own untruthfulness. Song Mingjiao made the 'Chart of Establishing Ancestors', saying that the Chan Sutras fully record the twenty-eight ancestors. Now, examining the sutras, only nine people are listed, and most of their names are different. Master Fang (Fang fashi) wrote 'Stopping Errors' (Zhi E) to refute it, which is appropriate.

Chronicles of Buddhas and Patriarchs, Volume 5 (End) Taisho Tripitaka Volume 49, No. 2035, Chronicles of Buddhas and Patriarchs

Chronicles of Buddhas and Patriarchs, Volume 6

Composed by Shramana Zhipan (Zhipan) of Donghu, Siming, during the Jingding era of the Song Dynasty

The Third of the Nine Ancestors of the Eastern Land

High Ancestor, Master of the Treatise on Fearlessness, Venerable Nagarjuna (Nagarjuna), Great Chan Master of the One Aspect

Second Ancestor, Establishing the Middle Way, Venerable of the Northern Qi, Great Chan Master of Perfect Enlightenment

Third Ancestor, Perfectly Realizing the Lotus Sutra, Venerable of Nanyue, Great Chan Master of Cessation and Contemplation

Fourth Ancestor, Zhiyi (智顗) of Tiantai, Great Chan Master of Dharma-Emptiness, Treasure of Awakening, Spiritual Wisdom

Fifth Ancestor, Compiling the Teachings, Venerable Zhang'an, Great Chan Master of Total Retention

Sixth Ancestor, Transmitting and Upholding the Teachings and Contemplation, Venerable of the Lotus Sutra, Great Chan Master of Perfect Understanding

Seventh Ancestor, Transmitting and Upholding the Teachings and Contemplation, Venerable of Tiangong, Great Chan Master of Complete Truth

Eighth Ancestor, Transmitting and Upholding the Teachings and Contemplation, Venerable of Zuoxi, Great Chan Master of Clear Awareness

Ninth Ancestor, Commentator of Tiantai, Venerable of Jingxi, Great Chan Master of Perfect Penetration

The Way of Buddhas and Patriarchs is transmitted from heart to heart; what need is there to rely on words to explain it? As for the immediate approval, it is necessary to rely on transmission and reception as the ritual for transmitting the Way. Therefore, the twenty-four sages of the Golden Mouth Ancestral Lineage all personally received the oral instructions to manifest the wonder of heart-to-heart transmission. Since this is the case, then connecting the past and present, distinguishing the heretical from the orthodox, clarifying the realm of wisdom, and discerning the purpose of the school, how can there be anything that can be omitted from words? Since the scriptures and treatises were transmitted eastward, and the teachings filled Zhendan (Zhendan, ancient name for China), the various masters of this land, pitying the world's inability to comprehend, then specialized in lecturing and explaining, in order to penetrate this school. However, they obtained the small but lost the large, clung to the partial but forgot the complete. Therefore, the wonder of heart-to-heart transmission was never fully expounded. When the Way is about to flourish, sages and wise men will surely be born. The Venerable of the Northern Qi, with natural endowments from past lives, without needing to personally receive instruction, could intuitively understand Nagarjuna's (Nagarjuna) principle of emptiness.

即假即中之旨。立為心觀以授南嶽。南嶽修之以凈六根。復以授諸智者。智者用之以悟法華。乃復開拓鴻業以名一家。嘗作而言曰。傳道在行亦在於說。於是約略五時。開張八教。總括群籍歸宗法華。貫五章以解首題。分四釋以消文句。教理之說既顯。觀行之旨須明。乃複述以止觀一論。說己心中所行。先之以六章開解。次之以依解立行。二十五法為方便。十乘觀法為正修。三千事理即具之談。抗折百家度越今古。遂為天下明教之本。時則有章安大禪師。夙擅多聞復由妙悟。因其講授執筆載言。集為論疏以淑惠於後學。而世之好為異論者。若五教三時。專門偏尚。雖發機之際各有所中。終未足以知一化之始終。詣法華之宗極。當知常住教卷滿閻浮提。方袍之徒多於竹𥯤。使天臺不生時教不行觀道不明。吾必謂之佛法已滅。章安即纘承大統。乃復傳之法華。法華之世講徒七百。而天宮實繼其業。天宮之門求道無數。而左溪獨嗣其後。左溪盛席學徒更繁。遠域鄰封填門擁室。自法華三世。皆繼體守文。專事講說而已。至荊溪之世。遭罹多艱。畔人竊發。則金錍義例。不得不為之致討。學者異言。則諸部記述。不得不為之指南。申明正宗以詒後世。弘贊之勛殆比隆于章安者矣。尊祖重道述德記功。撰東土九祖紀。

高

【現代漢語翻譯】 現代漢語譯本： 即假即中（既非絕對的空，也非絕對的實，而是空有統一的）的宗旨，被確立為心觀（內心的觀照方法），傳授給南嶽慧思（Nanyue）。南嶽慧思修習此法以清凈六根（眼、耳、鼻、舌、身、意）。又將此法傳授給智者大師（Zhizhe）。智者大師運用此法領悟《法華經》（Fahua）。於是開創宏偉的事業，創立天臺宗（Tiantai）。他曾經說過：『傳道在於實踐，也在於解說。』因此，他概括了五時（五時說法），闡明了八教（八種教法），總括所有經籍，歸宗于《法華經》。貫穿五章來解釋經題，分為四種解釋來消解文句。教理的闡述已經很明顯，觀行的宗旨必須闡明。於是又撰寫了《止觀》（Zhiguān）一論，講述自己心中所修行的。先用六章來開解，其次依據解說來建立修行。二十五法作為方便，十乘觀法作為正修。三千事理即具的談論，超越了百家之說，超越了古今。於是成為天下明教的根本。當時有章安灌頂大師（Zhang'an），他一向博聞強記，又通過妙悟。因為智者大師的講授，他執筆記錄，彙集成論疏，用來教導後來的學人。而世上那些喜歡發表不同論調的人，如果執著於五教三時（Wujiao Sanshi），專門偏袒某種學說，雖然在引發機緣的時候各有其道理，但終究不足以瞭解佛陀一化（佛陀教化眾生）的始終，到達《法華經》的宗極。應當知道常住的教法遍滿閻浮提（Yanfuti，指我們所居住的這個世界），出家修道的人多如竹林。假使天臺宗沒有出現，時教（適應不同時期眾生根性的教法）不能施行，觀道（觀修的道路）不能明瞭，我必定認為佛法已經滅亡。章安大師繼承了偉大的統緒，又傳授給法華玄朗（Fahua）。法華玄朗在世時，講學的弟子有七百人，而天宮慧威（Tiangong）實際上繼承了他的事業。天宮慧威門下求道的人無數，而左溪玄朗（Zuoxi）獨自繼承了他的後學。左溪玄朗的講席興盛，學徒更加眾多，遠方的區域和鄰近的地方，人們擁擠著來到他的門前。自從法華玄朗三世以來，都是繼承前人的事業，專門從事講說而已。到了荊溪湛然（Jingxi）的時代，遭遇了許多艱難。叛亂的人暗中發動，因此不得不撰寫《金錍義例》（Jinpi Yili）來加以討伐。學者們有不同的言論，因此不得不撰寫各部記述來作為指南。申明正宗，留給後世。弘揚贊助的功勛，幾乎可以和章安大師相比了。尊重祖師，重視道統，記述功德，撰寫了《東土九祖紀》（Dongtu Jiuzu Ji）。 高

【English Translation】 English version: The principle of 'neither emptiness nor existence, but the Middle Way' (implying neither absolute void nor absolute reality, but the unity of emptiness and existence) was established as a 'mind contemplation' (a method of inner contemplation) and transmitted to Nanyue Huisi (Nanyue). Nanyue Huisi practiced this method to purify the six senses (eye, ear, nose, tongue, body, and mind). He then transmitted this method to Zhiyi (Zhizhe). Zhiyi used this method to comprehend the Lotus Sutra (Fahua). Thus, he initiated a grand undertaking and founded the Tiantai school (Tiantai). He once said, 'Transmitting the Dharma lies in both practice and explanation.' Therefore, he summarized the Five Periods (Wushi) and elucidated the Eight Teachings (Bajiao), encompassing all scriptures and returning to the Lotus Sutra. He penetrated the five chapters to explain the sutra title and divided it into four interpretations to resolve the textual phrases. With the doctrine clearly explained, the essence of contemplation must be clarified. Thus, he further composed the 'Mohe Zhiguan' (Great Calming and Contemplation), expounding on his own practice. He began with six chapters of explanation, followed by establishing practice based on understanding. The Twenty-five Preparatory Practices served as expedient means, and the Ten Contemplations served as the correct practice. The discussion of the 'inherent Three Thousand Realms in a single moment of thought' surpassed hundreds of schools of thought and transcended the past and present. Thus, it became the foundation of clear teaching for the world. At that time, there was the Great Master Zhang'an Guanding (Zhang'an), who was known for his extensive learning and profound enlightenment. Because of Zhiyi's teachings, he took up his pen and recorded them, compiling them into commentaries to guide later students. However, those in the world who like to express different opinions, if they cling to the Five Periods and Three Times (Wujiao Sanshi), and exclusively favor a certain doctrine, although each has its own reason for initiating opportunities, they are ultimately insufficient to understand the beginning and end of the Buddha's one transformation (Buddha's teaching of sentient beings) and to reach the ultimate goal of the Lotus Sutra. It should be known that the permanent Dharma pervades Jambudvipa (Yanfuti, referring to the world we live in), and the number of ordained practitioners is as numerous as bamboo groves. If the Tiantai school had not appeared, the teachings of the times (teachings that adapt to the capacities of sentient beings in different periods) could not be implemented, and the path of contemplation could not be clarified, I would surely say that the Buddha-dharma had already perished. Master Zhang'an inherited the great lineage and then transmitted it to Fahua Xuanlang (Fahua). When Fahua Xuanlang was alive, he had seven hundred disciples who studied with him, and Tiangong Huiwei (Tiangong) actually inherited his work. Countless people sought the Way under Tiangong Huiwei, and Zuoxi Xuanlang (Zuoxi) alone inherited his legacy. Zuoxi Xuanlang's teaching seat flourished, and his students were even more numerous, with people crowding his door from distant regions and neighboring lands. Since the three generations of Fahua Xuanlang, they have all inherited the work of their predecessors, specializing only in lecturing. When it came to the time of Jingxi Zhanran (Jingxi), he encountered many difficulties. Rebellious people secretly launched attacks, so he had to write the 'Golden Scalpel' (Jinpi Yili) to refute them. Scholars had different opinions, so he had to write various records to serve as guides. He clarified the orthodox lineage and left it to future generations. His merit in promoting and supporting the Dharma is almost comparable to that of Master Zhang'an. He respected the patriarchs, valued the lineage, and recorded their merits, writing the 'Records of the Nine Patriarchs of the Eastern Land' (Dongtu Jiuzu Ji). Gao

祖龍樹尊者(本紀在西土第十三祖中)入楞伽經云。善逝涅槃后。未來世當有南天竺比丘。厥號為龍樹。能破有無宗。顯我大乘法。得初歡喜地。往生安養國。

贊曰。章安有言。智者觀心論云。歸命龍樹師。驗知龍樹是高祖師也。輔行釋之曰。智者應稱龍樹為曾祖師。若以尊上為高。則如漢齊諸君。並指始祖為高。所謂功德無上。謚為高耳。今家亦以龍樹為始祖。故智者指為高祖也。夫傳佛心宗紹隆道統。後人尊之通稱為祖。故金口祖承二十四聖。皆以祖為稱也。下至此土。九祖相繼亦此義焉。是知今言高者。誠如荊溪功德無上之義。非同俗間曾高之稱也。

二祖北齊尊者慧文。姓高氏。當北朝魏齊之際(東魏孝靜北齊文宣)行佛道者。第一明師。多用七方便(輔行雲。恐是小乘七方便。自智者已前未曾有人立於圓家七方便)第二最師。融心性相諸法無礙。第三嵩師。用三世本無來去。第四就師。多用寂心。五鑿師。多用了心能觀一如。第六慧師。多用踏心內外中間心不可得。第七文師。用覺心重觀三昧。滅盡三昧。無間三昧。於一切法心無分別。第八思師。多用隨自意安樂行。第九顗師。用三種止觀。雖云相承而於法門改轉。文師既依大論。則知爾前非所承也(此依輔行所載。按高僧傳。南嶽悟法華

【現代漢語翻譯】 現代漢語譯本：祖龍樹尊者（他的本紀記載在西土第十三祖中）在《入楞伽經》中說：『善逝（如來）涅槃后，未來世將有一位南天竺的比丘，他的名字叫龍樹（Nagarjuna），能夠破斥有宗和無宗的偏見，彰顯我的大乘佛法，證得初歡喜地（pramudita-bhumi），往生安養國土（Sukhavati）。』

讚頌說：章安大師曾說，《智者觀心論》中說『歸命龍樹師』，由此可以驗證龍樹菩薩是天臺宗的高祖師。輔行大師解釋說：智者大師應該稱龍樹為曾祖師。如果以尊上為高，就如同漢朝和齊朝的諸位君主，都指稱始祖為高祖一樣，這是因為他們的功德無上，所以被謚為高。現在天臺宗也以龍樹菩薩為始祖，所以智者大師稱他為高祖。傳播佛陀的心宗，繼承和發揚道統，後人尊稱他們為祖師，所以金口祖承的二十四位聖賢，都以『祖』來稱呼。下至此土的九祖相繼，也是這個意思。由此可知，現在所說的高，確實如荊溪大師所說的功德無上的意思，不同於世俗間曾祖父、高祖父的稱謂。

二祖北齊慧文尊者，姓高氏，生活在北朝魏齊之際（東魏孝靜帝、北齊文宣帝時期），是修行佛道的第一位明師。他主要使用七方便法門（輔行大師說：恐怕是小乘的七方便，在智者大師之前，沒有人建立圓教的七方便）。第二位是『最師』，他融通心性相諸法，認為一切法都是無礙的。第三位是『嵩師』，他運用三世本無來去的觀點。第四位是『就師』，他主要使用寂心。第五位是『鑿師』，他主要運用了心能觀一如的觀點。第六位是『慧師』，他主要運用踏心，認為內外中間心都不可得。第七位是『文師』，他運用覺心重觀三昧（samadhi），包括滅盡三昧（nirodha-samapatti）、無間三昧（anantara-samadhi），認為對於一切法，心無分別。第八位是『思師』，他主要運用隨自意安樂行。第九位是『顗師』，他運用三種止觀。雖然說是相承，但是對於法門有所改變和轉化。文師既然依據《大智度論》，那麼可知在此之前並非他所傳承的法門（這是依據輔行大師所記載。按照《高僧傳》的記載，南嶽慧思大師開悟于《法華經》）。

【English Translation】 English version: Venerable Nagarjuna (his biography is recorded as the thirteenth patriarch in the Western Lands) in the Lankavatara Sutra says: 'After the Tathagata (the Well-Gone One) enters Nirvana, in a future age, there will be a Bhiksu (monk) in Southern India whose name will be Nagarjuna, who will be able to refute the doctrines of existence and non-existence, reveal my Mahayana Dharma, attain the first Joyful Ground (pramudita-bhumi), and be reborn in the Land of Bliss (Sukhavati).'

The eulogy says: Master Zhang'an said, 'The Treatise on Contemplating the Mind by Zhiyi says, 'I take refuge in Master Nagarjuna.' This verifies that Nagarjuna Bodhisattva is the high ancestor of the Tiantai school.' Master Fuxing explains, 'Master Zhiyi should call Nagarjuna the great-great-grandfather. If 'high' is used to denote respect, it is like the rulers of the Han and Qi dynasties, who all referred to their founding ancestor as 'high ancestor.' This is because their merits were unsurpassed, so they were posthumously honored as 'high.' Now, the Tiantai school also regards Nagarjuna Bodhisattva as the founding ancestor, so Master Zhiyi refers to him as the 'high ancestor.' Those who transmit the Buddha's mind-seal and inherit and promote the lineage of the Way are respectfully called 'ancestors' by later generations. Therefore, the twenty-four sages of the Golden Mouth Lineage are all addressed as 'ancestors.' Down to the nine successive ancestors in this land, the meaning is the same. From this, we can know that the 'high' mentioned now truly means unsurpassed merit, as Master Jingxi said, and is different from the secular terms of great-grandfather or great-great-grandfather.'

The second ancestor, Venerable Huìwén of the Northern Qi dynasty, whose surname was Gao, lived during the Wei and Qi dynasties of the Northern Dynasties (Emperor Xiaojing of Eastern Wei, Emperor Wenxuan of Northern Qi). He was the foremost enlightened teacher in the practice of the Buddha's Way. He mainly used the Seven Expedient Means (Master Fuxing said: 'Perhaps these are the Seven Expedient Means of the Hinayana. Before Master Zhiyi, no one had established the Seven Expedient Means of the Perfect Teaching'). The second was 'Master Zui,' who integrated the nature of mind and the characteristics of all dharmas, believing that all dharmas are unobstructed. The third was 'Master Song,' who used the view that there is no coming or going in the three periods of time. The fourth was 'Master Jiu,' who mainly used the mind of stillness. The fifth was 'Master Zao,' who mainly used the view that the mind can contemplate oneness. The sixth was 'Master Hui,' who mainly used 'stepping on the mind,' believing that the mind cannot be found inside, outside, or in between. The seventh was 'Master Wen,' who used the awakened mind to repeatedly contemplate Samadhi, including the Cessation Samadhi (nirodha-samapatti), the Anantara Samadhi (anantara-samadhi), believing that the mind has no discrimination towards all dharmas. The eighth was 'Master Si,' who mainly used the practice of ease and joy according to one's own will. The ninth was 'Master Yi,' who used the three kinds of cessation and contemplation. Although it is said that they inherited from each other, they changed and transformed the Dharma gates. Since Master Wen relied on the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), it can be known that what came before was not what he inherited (this is according to what Master Fuxing recorded. According to the Biographies of Eminent Monks, Master Huìsī of Nanyue attained enlightenment from the Lotus Sutra).'

三昧。往鑒最師。述己所證。皆蒙隨喜。又云。智者受業思師。思師從道就師就師受法最師。今詳思師。本承文師。今又言從就師。是知諸師多同時互相咨稟。而法門改轉。后多勝前。非復可論相承也。至北齊已降。依論立觀。自此授受。始終不異。始可論師承耳)師夙稟圓乘。天真獨悟。因閱大智度論(第三十卷)引大品云。欲以道智具足道種智。當學般若。欲以道種智具足一切智。當學般若。欲以一切智具足一切種智。當學般若。欲以一切種智斷煩惱及習。當學般若。論自問曰。一心中得一切智道種智一切種智。斷一切煩惱及習。今云何言以一切智具足一切種智。以一切種智斷煩惱及習。答曰。實一切一時得。此中為令人信般若波羅密故。次第差別說。欲令眾生得清凈心。是故如是說。複次雖一心中得。亦有初中后次第。如一心有三相。生因緣住住因緣滅。又如心心數法不相應諸行及身業口業。以道智具足一切智。以一切智具足一切種智。以一切種智斷煩惱及習亦如是。師依此文以修心觀。論中三智實在一心中得。且果既一心而得。因豈前後而獲。故此觀成時證一心三智。雙亡雙照即入初住無生忍位。師又因讀中論(大智度論中觀一品)至四諦品偈云因緣所生法。我說即是空。亦名為假名。亦名中道義。恍然大悟

【現代漢語翻譯】 現代漢語譯本： 三昧（Samadhi，指專注或禪定）。往鑒最師（Wang Jian Zuishi，一位禪師）陳述自己所證悟的境界，都得到隨喜讚歎。又說：『智者接受學業，思念老師；思念老師，跟隨正道；跟隨正道，親近老師；親近老師，接受佛法。』現在詳細考察思師，原本繼承文師（Wen Shi，一位禪師），現在又說跟隨親近老師，由此可知各位老師大多同時互相請教，而法門改變轉變，後來的往往勝過先前的，不能再論及師承關係了。到了北齊之後，依據論典建立觀行，從此傳授接受，始終沒有差異，才可以談論師承。』 師父（指慧思禪師）一向稟承圓頓教法，天性自然地獨自領悟。因為閱讀《大智度論》（Mahaprajnaparamita-sastra，佛教論典，第三十卷），其中引用《大品般若經》（Mahaprajnaparamita Sutra）說：『想要用道智（Dharmadhatu-jnana）具足道種智（Sarvakarajnata），應當學習般若（Prajna，智慧）；想要用道種智具足一切智（Sarvajna），應當學習般若；想要用一切智具足一切種智（Sarvakarajnata），應當學習般若；想要用一切種智斷除煩惱和習氣，應當學習般若。』 《論》自己問道：『在一心中得到一切智、道種智、一切種智，斷除一切煩惱和習氣，現在為什麼說用一切智具足一切種智，用一切種智斷除煩惱和習氣？』回答說：『實際上一切都是一時得到的，這裡是爲了讓人相信般若波羅蜜（Prajnaparamita，圓滿的智慧），所以次第差別地說。想要讓眾生得到清凈心，所以這樣說。』 『再次，雖然在一心中得到，也有初、中、后次第，如一心有三相：生因緣、住因緣、滅。又如心心數法、不相應諸行以及身業、口業，用道智具足一切智，用一切智具足一切種智，用一切種智斷除煩惱和習氣也是這樣。』師父依據這段經文來修習心觀。論中說三種智慧實在一心中得到，而且果既然一心而得，因難道是前後而獲嗎？所以此觀成就時，證得一心三智，雙亡雙照，立即進入初住無生忍位（Avivartanabhumi，不退轉地）。 師父又因為讀《中論》（Madhyamaka-karika，佛教論典，大智度論中觀一品）至四諦品偈頌說：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』恍然大悟。

【English Translation】 English version: Samadhi (Samadhi, referring to concentration or meditation). Wang Jian Zuishi (Wang Jian Zuishi, a Zen master) described his own enlightened state, and all were delighted and praised. He also said: 'A wise person accepts learning and thinks of the teacher; thinking of the teacher, follows the right path; following the right path, approaches the teacher; approaching the teacher, receives the Dharma.' Now, examining Si Shi (Si Shi, a Zen master) in detail, he originally inherited from Wen Shi (Wen Shi, a Zen master), but now it is said to follow and approach the teacher. From this, it can be known that many teachers consult each other at the same time, and the Dharma methods change and transform, with the later often surpassing the former, and the relationship of lineage cannot be discussed anymore. After the Northern Qi Dynasty, based on the treatises, the practice of contemplation was established. From then on, the transmission and acceptance were consistent from beginning to end, and the lineage can be discussed.' The Master (referring to Zen Master Huisi) has always adhered to the perfect and sudden teachings, and naturally and uniquely realized them. Because of reading the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra, a Buddhist treatise, Volume 30), which quotes the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) saying: 'If you want to use Dharmadhatu-jnana (Dharmadhatu-jnana) to perfect Sarvakarajnata (Sarvakarajnata), you should study Prajna (Prajna, wisdom); if you want to use Sarvakarajnata to perfect Sarvajna (Sarvajna), you should study Prajna; if you want to use Sarvajna to perfect Sarvakarajnata (Sarvakarajnata), you should study Prajna; if you want to use Sarvakarajnata to cut off afflictions and habits, you should study Prajna.' The Treatise itself asks: 'In one mind, one obtains Sarvajna, Sarvakarajnata, and all kinds of wisdom, and cuts off all afflictions and habits. Why is it now said that Sarvajna is used to perfect Sarvakarajnata, and Sarvakarajnata is used to cut off afflictions and habits?' The answer is: 'In reality, everything is obtained at once. Here, it is to make people believe in Prajnaparamita (Prajnaparamita, perfect wisdom), so it is said in a sequential and differentiated way. To make sentient beings obtain a pure mind, that is why it is said in this way.' 'Again, although it is obtained in one mind, there is also a sequence of beginning, middle, and end, such as one mind having three aspects: arising cause, abiding cause, and ceasing. Also, like mental functions, non-corresponding formations, and physical and verbal actions, Dharmadhatu-jnana is used to perfect Sarvajna, Sarvajna is used to perfect Sarvakarajnata, and Sarvakarajnata is used to cut off afflictions and habits, and so on.' The Master relied on this passage to cultivate mental contemplation. The treatise says that the three wisdoms are actually obtained in one mind, and since the result is obtained in one mind, how can the cause be obtained sequentially? Therefore, when this contemplation is accomplished, one realizes the three wisdoms in one mind, simultaneously ceasing and illuminating, and immediately enters the first stage of Avivartanabhumi (Avivartanabhumi, the stage of non-retrogression). The Master also, because of reading the Madhyamaka-karika (Madhyamaka-karika, a Buddhist treatise, the chapter on contemplation in the Mahaprajnaparamita-sastra) to the verse in the chapter on the Four Noble Truths saying: 'The Dharma that arises from conditions, I say is emptiness, is also called provisional name, is also called the Middle Way meaning,' suddenly realized.

。頓了諸法無非因緣所生。而此因緣有不定有。空不定空。空有不二。名為中道。師既一依釋論。是知遠承龍樹也。師在高齊之世(輔行謂是齊高祖。今詳高歡相東魏。封齊王。至子洋。方受魏禪。是為文宣。追諡歡為高祖。據此時尚稱東魏。文師道化行於北齊受禪之後。故云高齊。此以姓冠國。如蕭梁元魏也)聚徒千百專業大乘。獨步河淮時無競化。所入法門非世可知。學者仰之以為履地戴天莫知高厚。師以心觀口授南嶽。岳盛弘南方。而師之門人在北者皆無聞焉(雜見止觀輔行宗元錄九祖略傳)。

贊曰。北齊以上哲之姿。獨悟中觀。而當時諸師無與競化。非明最嵩鑒所能知也。既以口訣授之南嶽。而北地門徒曾無傳者。蓋當高氏政亂國蹙之日。宜此道之不能顯也。南山傳僧逸而不載。亦豈無所考耶。慈雲云。得龍樹一心三智之文。依論立觀。于茲自悟。豈曰無師。

三祖南嶽尊者慧思。姓李氏。元魏南豫州武津人也(南嶽愿文。自敘云。歲在乙未十一月十一日。于魏國南豫州武津縣生。此當魏宣武延昌四年。梁武帝天監十四年乙未歲也)兒童時。夢梵僧勸令入道。或見朋類讀法華經。樂法情深。得借本于空濛獨觀。無人教授日夜悲泣。復以蒙非人居。乃移托古城。鑿穴棲身。晝則乞食夜不事寢。對

【現代漢語翻譯】 頓悟諸法無非因緣所生，而此因緣有不定，空不定空，空有不二，名為中道。大師既然完全依據《釋論》（可能是指《大智度論》），由此可知他遠遠地繼承了龍樹（Nāgārjuna）的學說。大師在高齊（北齊，550年—577年）時期（輔行記中說是齊高祖，現在詳細考證高歡輔佐東魏，被封為齊王，到他的兒子高洋，才接受魏的禪讓，是為文宣帝，追諡高歡為高祖。根據這時還稱東魏，文大師的道化盛行於北齊接受禪讓之後，所以說高齊。這是用姓氏冠以國名，如蕭梁、元魏一樣）聚集徒弟成百上千，專門研究大乘佛法，在河淮一帶獨樹一幟，當時沒有人能與他爭鋒。他所進入的法門不是世俗之人可以理解的。學人都仰視他，認為他像腳踏大地、頭頂青天一樣，莫測高深。大師用心觀的方式口頭傳授給南嶽慧思（Huisi of Nanyue），慧思在南方大力弘揚。而大師在北方（北齊）的門人卻都沒有聽說過這件事（雜見於《止觀輔行傳弘決》、《宗元錄九祖略傳》）。

贊曰：北齊有這樣一位具有卓越智慧的人，獨自領悟了中觀思想，而當時的各位法師沒有人能與他爭鋒，不是明最、嵩鑒所能瞭解的。既然用口訣傳授給了南嶽慧思，而北方（北齊）的門徒卻沒有傳下來的，大概是因為當時高氏政權混亂、國家衰敗的時候，這個佛法不應該顯現出來。南山律師在《行事鈔》中記載了僧逸（Sengyi）卻沒有記載文大師，也難道是沒有考證嗎？慈雲遵式（Ciyun Zunshi）說：『得到了龍樹一心三智的文義，依據《釋論》建立觀行，因此自己領悟。難道能說沒有老師嗎？』

三祖南嶽慧思尊者，姓李氏，是元魏南豫州武津縣人（南嶽慧思的《立誓願文》中，自己敘述說：『年齡在乙未年十一月十一日，在魏國南豫州武津縣出生。』這相當於魏宣武帝延昌四年，梁武帝天監十四年乙未年）。小時候，夢見梵僧勸他出家入道，或者看見朋友們讀《法華經》（Lotus Sutra），非常喜歡佛法，得到借閱的機會，在空曠寂靜的地方獨自觀看，沒有人教授，日夜悲傷哭泣。又因為居住的地方不像有人居住的地方，於是搬到古城，鑿洞居住，白天就乞討食物，晚上不睡覺，面對著

【English Translation】 He awakened to the principle that all dharmas are produced by causes and conditions. These causes and conditions are uncertain, emptiness is not fixed as emptiness, and emptiness and existence are not two. This is called the Middle Way. Since the master completely relied on the Shilun (釋論, possibly referring to the Mahāprajñāpāramitopadeśa), it is known that he inherited Nāgārjuna's (龍樹) teachings from afar. During the time of the Northern Qi (高齊, 550-577 CE) (the Fuxingji says it was Emperor Gaozu of Qi, but upon detailed examination, Gao Huan assisted the Eastern Wei and was enfeoffed as the King of Qi. It was only when his son Gao Yang received the abdication from the Wei that he became Emperor Wenxuan, and Gao Huan was posthumously honored as Emperor Gaozu. According to this, it was still called Eastern Wei at that time. Master Wen's teachings flourished after the Northern Qi accepted the abdication, hence the term 'Gao Qi'. This is like using the surname to prefix the country name, like Xiao Liang and Yuan Wei), he gathered hundreds and thousands of disciples, specializing in Mahayana Buddhism, standing alone in the He-Huai region, unmatched in his time. The Dharma gate he entered was not something that worldly people could understand. Scholars looked up to him, considering him like standing on the earth and having the sky above, unfathomable in his depth. The master orally transmitted the teachings to Huisi of Nanyue (南嶽慧思) through mind contemplation, and Huisi greatly propagated them in the South. However, his disciples in the North (Northern Qi) had never heard of this (seen in Zhiguang Fuxing Chuanhong Jue and Zongyuan Lu Jiuzu Lvezhuan).

Eulogy: In Northern Qi, there was such a person with outstanding wisdom who independently understood the Madhyamaka (中觀) thought, and none of the masters at that time could compete with him. This was beyond the understanding of Mingzui and Songjian. Since he transmitted the oral teachings to Huisi of Nanyue, but the disciples in the North (Northern Qi) did not pass them down, it was probably because during the chaotic reign of the Gao family and the decline of the country, this Dharma should not have been revealed. The Vinaya Master Nanshan recorded Sengyi (僧逸) in the Xingshichao but did not record Master Wen, could it be that there was no investigation? Ciyun Zunshi (慈雲遵式) said: 'He obtained the text of Nāgārjuna's One Mind and Three Wisdoms, and established contemplation based on the Shilun, thus realizing it himself. Can it be said that he had no teacher?'

The Third Patriarch, Venerable Huisi of Nanyue (南嶽慧思), whose surname was Li, was a native of Wujin County, Nanyuzhou, of the Yuan Wei Dynasty (In his Vow, Huisi of Nanyue himself narrated: 'In the year Yiwei, on the eleventh day of the eleventh month, I was born in Wujin County, Nanyuzhou, of the Wei Dynasty.' This corresponds to the fourth year of Emperor Xuanwu's Yanchang reign in the Wei Dynasty, and the year Yiwei, the fourteenth year of Emperor Wu's Tianjian reign in the Liang Dynasty). As a child, he dreamed of a Brahmin monk advising him to enter the path, or saw friends reading the Lotus Sutra (法華經), deeply loving the Dharma. He obtained the opportunity to borrow a copy and viewed it alone in a quiet place. Without anyone teaching him, he wept sadly day and night. Furthermore, because the place he lived did not seem like a place where people lived, he moved to an ancient city, dug a hole to live in, begged for food during the day, and did not sleep at night, facing

經流淚頂禮不休。久雨失蒸舉身浮腫。忍心向經忽爾消滅。又夢普賢乘白象王摩頂而去。昔未識文今自然解。所摩頂上隱起肉髻。年十五(魏莊帝永安二年)出家受具。謝絕人事專誦法華。日唯一食不受別請。所居庵宇為野人所焚。即嬰癘疾。來求悔過其疾即愈。乃再作草舍。誦經如初。又夢僧曰。汝先受戒作法非勝。安能開發正道。即見四十二僧。為加羯磨圓滿戒法(四十二僧。即四十二位。自初住訖妙覺也。此表南嶽當獲六根清凈入圓十信。以故四十二位大士及妙覺直僧。為其加法以證之也)既寤益厲常業。又嘗夢阿彌陀彌勒佛與之說法。又隨彌勒同諸勝友俱會龍華。感嘆非常倍加精進。年二十(東魏孝靜天平元年)因讀妙勝定經。見讚美禪定。乃遍親禪德學摩訶衍。常居林野經行修禪。后謁文師咨受口訣。授以觀心之法。晝則驅馳僧事。夜則坐禪達旦。始三七日初發少靜。觀見一生善惡業相。轉復勇猛禪障忽起。四肢緩弱身不隨心。即自觀察。我今病者皆從業生。業由心起本無外境。反見心源業非可得。遂動八觸發根本禪(重輕冷熱澀滑軟粗。是為八觸)因見三生行道之跡。夏竟受歲將欲上堂。乃感嘆曰。昔佛在世。九旬究滿證道者多。吾今虛受法歲內愧深矣。將放身倚壁。豁然大悟法華三昧。自是之後所未聞

經不疑自解。東魏武定六年(年三十四)在河南兗州。與眾議論。為惡比丘所毒垂死復活。齊天保元年(年三十六)常在河南。習學大乘。親覲諸大禪師遊行諸郡。是歲刺史欲送歸鄴(齊文宣所都)師意欲南向。即舍眾渡淮。時敕國內諸禪師入臺供養(南北朝常稱朝廷為內臺)師以方便辭避不就。四年至郢州。為刺史劉懷寶講摩訶衍義。諸惡論師以生金藥置毒食中。師命垂盡一心念般若波羅蜜毒即消散。五年至光州開岳寺。巴子立五百家。共刺史請講摩訶衍般若經。六年于光州大蘇山講摩訶衍(東坡集。光山縣南。四十里。大蘇山南小蘇山北。有寺名凈居。齊天保中。思禪師過此。見父老問其姓。曰蘇氏。又問二山名。嘆曰。吾師告我。遇三蘇則住。遂留結庵。而父老竟無有。蓋山神也。其後顗禪師。來謁師遂得法)七年于城西觀邑寺講摩訶衍。有眾惡論師競欲加害。師誓造金字般若經。現無量身於十方國講說是經。令一切諸惡論師鹹得信心住不退轉。八年至南定州。為刺史講摩訶衍。有眾惡論師競起噁心。斷諸檀越不令送食。經五十日。常遣弟子乞食濟命。於時復發愿決定。誓造金字般若。為眾講說九年于大蘇山。唱告諸方須造經者。忽有比丘。名曰僧合。自言。我能造經。既得經首。即教化境內。得財買金。于光

【現代漢語翻譯】 現代漢語譯本： 經文無需他人解釋便能自我理解。東魏武定六年（時年三十四歲）在河南兗州，與眾人議論佛法。被邪惡的比丘下毒，瀕臨死亡但又復活。齊天保元年（時年三十六歲）常在河南，學習大乘佛法，親自拜訪各地的禪師。當年，刺史想要送他回鄴（齊文宣帝所都），但他想往南方去，於是離開眾人渡過淮河。當時朝廷下令國內的禪師入宮供養（南北朝時期常稱朝廷為內臺），他用方便之法推辭避開。四年到達郢州，為刺史劉懷寶講解摩訶衍的含義。一些邪惡的論師將含有生金藥的毒藥放在食物中。他生命垂危時，一心念誦般若波羅蜜，毒藥便消散了。五年到達光州開岳寺，巴子立等五百戶人家，與刺史一起請求他講解摩訶衍般若經。六年于光州大蘇山講解摩訶衍（《東坡集》記載：光山縣南四十里處，大蘇山南，小蘇山北，有寺廟名為凈居。齊天保年間，思禪師路過此地，詢問當地父老的姓氏，回答說是蘇氏。又問及兩座山的名字，思禪師感嘆道：『我的老師告訴我，遇到三蘇就住下。』於是留下結庵。但當地父老中並沒有姓蘇的。這大概是山神吧。其後，顗禪師來拜訪思禪師，於是得到了佛法）。七年于城西觀邑寺講解摩訶衍，一些邪惡的論師競相想要加害於他。他發誓要建造金字般若經，顯現無量化身於十方國土講解此經，令一切邪惡的論師都能生起信心，安住于不退轉的境界。八年到達南定州，為刺史講解摩訶衍，一些邪惡的論師競相生起噁心，斷絕了信徒供養食物的來源。經過五十天，他常常派遣弟子乞食維持生命。當時再次發願，決定要建造金字般若，為大眾講解。九年于大蘇山，告知各方需要建造經書的人。忽然有一位比丘，名叫僧合，自稱能夠建造經書。得到經書的開頭后，便在境內教化，得到錢財購買黃金，在光

【English Translation】 English version: He understood the scriptures without needing explanation. In the sixth year of Wuding during the Eastern Wei Dynasty (at the age of thirty-four), he was in Yanzhou, Henan, discussing with the assembly. He was poisoned by an evil Bhikkhu, nearly died, but revived. In the first year of Tianbao during the Qi Dynasty (at the age of thirty-six), he was often in Henan, studying the Mahayana teachings and personally visiting various great Chan masters in various commanderies. That year, the governor wanted to send him back to Ye (the capital of Emperor Wenxuan of Qi), but he intended to go south. So he left the assembly and crossed the Huai River. At that time, the imperial court ordered all Chan masters in the country to enter the palace for offerings (during the Northern and Southern Dynasties, the imperial court was often called the inner palace). He politely declined using expedient means. In the fourth year, he arrived in Yingzhou and lectured on the meaning of Mahayana to the governor Liu Huaibao. Some evil debaters put poison containing 'sheng jin' medicine in his food. When his life was about to end, he single-mindedly recited the Prajna Paramita, and the poison dissipated. In the fifth year, he arrived at Kaiyue Temple in Guangzhou. Ba Zili and five hundred families, together with the governor, requested him to lecture on the Mahayana Prajna Sutra. In the sixth year, he lectured on Mahayana at Dasu Mountain in Guangzhou (According to the 'Dongpo Collection': Dasu Mountain is forty li south of Guangshan County, south of Dasu Mountain and north of Xiaosu Mountain. There is a temple named Jingju. During the Tianbao period of the Qi Dynasty, Chan Master Si passed by this place and asked the elders about their surnames. They replied that they were surnamed Su. He also asked about the names of the two mountains. Chan Master Si sighed and said, 'My teacher told me that I should stay when I encounter three Sus.' So he stayed and built a hermitage. But there were no Sus among the local elders. This was probably the mountain god. Later, Chan Master Yi came to visit Chan Master Si and thus obtained the Dharma). In the seventh year, he lectured on Mahayana at Guanyi Temple west of the city. Some evil debaters competed to harm him. He vowed to create a golden-letter Prajna Sutra and manifest countless bodies in the ten directions to lecture on this sutra, so that all evil debaters could develop faith and abide in non-retrogression. In the eighth year, he arrived in Nandingzhou and lectured on Mahayana to the governor. Some evil debaters competed to arouse evil intentions and cut off the alms of food from the donors. For fifty days, he often sent his disciples to beg for food to sustain their lives. At that time, he made a firm vow again to create a golden-letter Prajna Sutra and lecture on it for the assembly. In the ninth year, at Dasu Mountain, he announced to all directions those who needed to create sutras. Suddenly, there was a Bhikkhu named Senghe, who claimed that he could create sutras. After obtaining the beginning of the sutra, he taught within the territory and obtained money to buy gold in Guang.

城縣齊光寺。造成大品般若及法華經二部。盛以寶函。復自述愿文一篇。以記其事。愿彌勒佛時身及此經。一時出現廣化一切。又云。世間道俗慇勤請講。或強勸令講者。皆惡知識。初似好心后即忿怒。所有學士如怨詐親。亦不可信。諸王剎利亦復如是。擇擇擇擇(法智慈雲。皆云朱陵四擇是也。道俗勸講者。強勸令講者。學士詐親者。諸王剎利者。如是四類。皆須擇之也。已上文並見南嶽愿文)師名行遠聞學徒日盛。眾雜精粗是非數起。乃顧徒屬曰。大聖在世不免流言。況吾無德豈逃此債。債是宿作時來須受。此私事也。齊祚將傾佛法暫晦(齊后為周所滅。周武廢釋道二教)當往何方以避此難。忽聞空聲曰。若欲修定當往武當南嶽。師裴回光州。時往鄰郡。為眾講說凡十四年(天保五年至光州。陳光大二年入南嶽。始終十四年)光州當陳齊為邊境。烽火數興眾不遑處。乃以陳光大二年入居南嶽。謂其徒曰。吾寄此山正當十載。過此以後必事遠遊(師入南嶽。至大建九年。果十年而終)先是有梁朝高僧海禪師居之。一見如舊識。即以是山俾師行道。師一日登祝融峰。岳神會棋。神揖師曰。師何來此。師曰。求檀越一坐具地。神曰諾。師即飛錫以定其處(今福嚴寺是)神曰。師已佔福地。弟子當何所居。師即轉一石鼓。

【現代漢語翻譯】 現代漢語譯本： 在城縣齊光寺，我出資建造了《大品般若經》和《法華經》兩部，並將它們盛放在寶函之中。我還親自撰寫了一篇愿文，以記錄此事。我發願在彌勒佛（Maitreya Buddha，未來佛）降世之時，我的身體和這兩部經書能夠同時出現，廣度一切眾生。我還寫道：世間的僧人和俗人如果慇勤地請求我講經，或者強行勸說我講經的人，都是惡知識（bad influence）。他們起初看似好心，但之後就會變得憤怒。那些所謂的學士，就像帶著怨恨的虛假親友，也不可信任。那些諸王剎利（Kshatriya kings，統治者）也是如此。對於以上這四種人，都要謹慎選擇，謹慎選擇，再謹慎選擇（法智慈雲認為，朱陵的四種選擇就是指這些。道俗勸講者，強勸令講者，學士詐親者，諸王剎利者，這四類人都需要謹慎選擇。以上文字都出自《南嶽愿文》）。 我的老師名叫行遠，因為他聞名而來的學徒日益增多，人群混雜，是非爭端也隨之而來。於是他告誡他的弟子們說：『即使是偉大的聖人在世，也難免遭受流言蜚語，更何況我這樣沒有德行的人，怎麼能逃脫這種命運呢？這些都是宿世所造的業債，時機到了就必須承受。這只是我個人的事情。』他預見到齊朝的國運將要衰敗，佛法也將暫時隱晦（齊朝後來被周朝所滅，周武帝廢除了佛教和道教）。他思索著應該前往何處才能避開這場災難。忽然聽到空中有聲音說：『如果想要修習禪定，應當前往武當山或南嶽。』於是，老師在光州一帶徘徊，時常前往鄰近的郡縣，為大眾講經說法，總共十四年（從天保五年到達光州，到陳光大二年進入南嶽，始終是十四年）。光州當時正處於陳朝和齊朝的邊境，戰火頻繁，百姓無法安居。於是，他在陳光大二年進入南嶽居住。他告訴他的弟子們說：『我寄居在這座山中，正好是十年。過了這十年之後，我必定要遠遊。』（老師進入南嶽，到大建九年，果然十年後圓寂）。 在此之前，有梁朝的高僧海禪師居住在這裡。海禪師一見到行遠禪師，就如同老朋友相見一般。於是，他就把這座山讓給行遠禪師修行。有一天，行遠禪師登上祝融峰，遇到了南嶽的山神正在下棋。山神向行遠禪師作揖，問道：『禪師從哪裡來？』禪師回答說：『想向檀越（dān yuè，施主）求一塊可以坐禪的地方。』山神說：『好的。』禪師隨即飛起錫杖，以此來確定地方（就是現在的福嚴寺）。山神說：『禪師已經佔據了這塊福地，那我應該住在哪裡呢？』禪師隨即轉動了一塊石鼓。

【English Translation】 English version: At Qiguang Temple in Chengxian County, I funded the creation of two copies of the 'Large Perfection of Wisdom Sutra' (Mahāprajñāpāramitā Sūtra) and the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), and placed them in precious treasure chests. I also personally composed a vow, to record this event. I vow that when Maitreya Buddha (the future Buddha) descends, my body and these two sutras will appear together, to widely enlighten all beings. I also wrote: If monks and laypeople in the world diligently request me to lecture on the sutras, or forcibly urge me to lecture, they are all evil influences (bad influence). They may seem well-intentioned at first, but later they will become angry. Those so-called scholars are like false relatives with resentment, and cannot be trusted. The Kshatriya kings (Kshatriya kings, rulers) are also like this. For these four types of people, one must choose carefully, choose carefully, and choose again (Fazhi Ciyun believes that the four choices of Zhuling refer to these. Those who diligently request lectures, those who forcibly urge lectures, those scholars who are false relatives, and those Kshatriya kings, these four types of people must be carefully chosen. The above text is all from the 'Nanyue Vow'). My teacher's name was Xingyuan. Because of his fame, the number of students coming to learn from him increased daily. The crowd was mixed, and disputes arose frequently. So he warned his disciples, saying: 'Even the great saints in the world cannot avoid rumors and slanders, let alone someone like me who has no virtue, how can I escape this fate? These are all karmic debts created in past lives, and when the time comes, they must be endured. This is just my personal matter.' He foresaw that the fate of the Qi Dynasty was about to decline, and the Buddha-dharma would also be temporarily obscured (the Qi Dynasty was later destroyed by the Zhou Dynasty, and Emperor Wu of Zhou abolished Buddhism and Taoism). He pondered where he should go to avoid this disaster. Suddenly, he heard a voice in the air saying: 'If you want to practice meditation, you should go to Mount Wudang or Mount Nanyue.' So, the teacher wandered around Guang Prefecture, often going to neighboring counties to preach to the masses, for a total of fourteen years (from the fifth year of Tianbao to Guang Prefecture, to the second year of Guangda of Chen, it was always fourteen years). Guang Prefecture was then on the border between the Chen and Qi Dynasties, and the flames of war were frequent, and the people could not live in peace. So, in the second year of Guangda of Chen, he entered Nanyue to live. He told his disciples: 'I will live in this mountain for exactly ten years. After these ten years, I will definitely travel far away.' (The teacher entered Nanyue, and in the ninth year of Dajian, he passed away after ten years). Before this, the eminent monk Hai Chanshi of the Liang Dynasty lived here. When Hai Chanshi saw Xingyuan Chanshi, it was like meeting an old friend. So, he gave this mountain to Xingyuan Chanshi to practice. One day, Xingyuan Chanshi climbed Mount Zhurong and met the mountain god of Nanyue playing chess. The mountain god bowed to Xingyuan Chanshi and asked: 'Where did the Chan master come from?' The Chan master replied: 'I want to ask the dān yuè (dān yuè, benefactor) for a place to meditate.' The mountain god said: 'Okay.' The Chan master then flew up his tin staff to determine the place (which is now Fuyan Temple). The mountain god said: 'The Chan master has occupied this blessed land, where should I live?' The Chan master then turned a stone drum.

下逢平地而止(今岳君塑像猶坐石鼓上)岳神乞戒。師乃為說法要。一日師謂岳神曰。它日吾有難。檀越亦當有難。師指巖下曰。吾一生曾此坐禪。為賊斷首。尋獲枯骨一聚(今福嚴一生巖)至西南隅指大石曰。吾二生亦曾居此。即拾髑髏起塔以報宿修之恩(今二生塔)又至蒙密處曰。此古寺也。吾三生嘗托居此地。因指人掘之。果有僧用器皿及堂宇之基。即筑臺為眾說般若經(今三生藏)眾患無水。師以杖卓崖。虎因跑地泉乃涌出(今虎跑泉是也)大建元年九仙觀道士。歐陽正則睹山有勝氣。謀于眾曰。此氣主褐衣法王。彼盛則吾法衰矣。乃鑿斷岳心釘石為巫蠱事(注見誦塞志三卷注)埋兵器于山上。因詭奏曰。北僧受齊募而為之。宣帝遣使考驗。初度石橋。有兩虎號吼。使者驚退。次日復進。師曰。檀越前行。貧道當續至。越七日度。使者尚未至。始飛錫而往金陵。四門皆見師入。使者既至。遂同進謁。帝坐便殿。見師乘空而下梵相異常。驚悟其神一無所問。以道士誣告罔上令案治之。罪當棄市。師請曰。害人之命非貧道意。乞放還山。給侍僧眾亦足小懲。帝可之。敕有司冶鐵為十四券。識道士十四名。週迴其上。封以敕印。令隨師還山。將行餞以殊禮。稱為大禪師。思大之名蓋得於此。初敕寓棲玄寺。嘗往瓦官

【現代漢語翻譯】 現代漢語譯本： 之後，慧思禪師走到一處平地便停了下來（現在岳廟中嶽神的塑像仍然坐在石鼓上），岳神向慧思禪師請求受戒。禪師於是為岳神宣講佛法要義。一天，慧思禪師對岳神說：『將來我遇到災難時，你也同樣會遇到災難。』禪師指著山崖下說：『我一生曾在這裡坐禪，被盜賊砍下頭顱，後來找到了枯骨一堆。』（就是現在的福嚴寺一生巖）禪師又走到西南角，指著一塊大石頭說：『我二生也曾住在這裡。』於是撿起骷髏，建塔來報答前世修行的恩德（就是現在的二生塔）。禪師又走到茂密的地方說：『這裡是古寺遺址，我三生曾經寄居於此地。』於是指使人們挖掘，果然挖出了僧人使用的器皿和殿堂的地基。禪師便在此筑臺，為大眾宣講《般若經》（就是現在的三生藏）。大眾苦於沒有水，禪師用錫杖敲擊山崖，老虎因此刨地，泉水便涌了出來（就是現在的虎跑泉）。 大建元年，九仙觀的道士歐陽正則看到山上有祥瑞之氣，便與眾人商議說：『這祥瑞之氣是屬於穿僧衣的法王的，他興盛了，我們的道法就要衰落了。』於是鑿斷岳心的石脈，釘入石頭，用作巫蠱之術（註釋見《誦塞志》第三卷的註釋），並將兵器埋在山上，然後欺騙朝廷說：『北方的僧人接受了叛軍的招募，要為他們作亂。』宣帝派遣使者前去查驗。使者第一次經過石橋時，有兩隻老虎吼叫，使者驚恐地退了回去。第二天再次前往，慧思禪師說：『施主請先行，貧僧隨後就到。』過了七天，使者還沒有到達，慧思禪師才飛起錫杖前往金陵。金陵的四個城門都看見慧思禪師進入。使者到達后，便一同進宮謁見皇帝。皇帝坐在便殿里，看見慧思禪師從空中降落，梵相非常，驚異地意識到他是神，便什麼也沒問。因為道士誣告，欺騙皇上，下令查辦此事，道士的罪行應當處以死刑。慧思禪師請求說：『傷害人的性命不是貧僧的本意，請放他們回山，給他們侍奉僧眾也足以作為小小的懲罰。』皇帝同意了。下令有關部門冶煉鐵，製成十四道鐵券，刻上道士的十四個名字，在鐵券上蓋上皇帝的印章，讓他們跟隨慧思禪師回山。臨行時，用特殊的禮儀為慧思禪師餞行，稱他為大禪師。慧思禪師『思大』的名號大概就是由此而來的。最初，慧思禪師奉旨住在棲玄寺，曾前往瓦官寺。

【English Translation】 English version: Afterwards, Master Huisi stopped upon reaching a flat ground (the statue of the Mountain God in the Yue Temple still sits on a stone drum today). The Mountain God requested precepts from the Master. The Master then expounded the essentials of Dharma for the Mountain God. One day, the Master said to the Mountain God, 'In the future, when I encounter difficulties, you too will encounter difficulties.' The Master pointed to the cliff below and said, 'In one of my past lives, I sat in meditation here and had my head cut off by thieves. Later, a pile of dry bones was found.' (This is now the Yisheng Rock of Fuyan Temple). The Master then went to the southwest corner, pointed to a large stone, and said, 'In my second life, I also lived here.' He then picked up the skull and built a pagoda to repay the kindness of past cultivation (this is now the Ersheng Pagoda). The Master then went to a dense area and said, 'This is the site of an ancient temple. In my third life, I once resided in this place.' He then instructed people to dig, and they indeed unearthed utensils used by monks and the foundations of halls. The Master then built a platform here and expounded the Prajna Sutra for the assembly (this is now the Sansheng Zang). The assembly suffered from a lack of water. The Master struck the cliff with his staff, and a tiger dug the ground, causing a spring to gush forth (this is now the Hupao Spring). In the first year of the Dajian era, the Daoist Ouyang Zhengze of the Jiuxian Temple saw auspicious energy on the mountain and discussed with others, saying, 'This auspicious energy belongs to the Dharma King in monastic robes. If he prospers, our Daoist teachings will decline.' Therefore, they cut off the stone veins in the heart of the mountain, nailed stones into them, and used them for witchcraft (see the annotations in Volume 3 of the 'Song Sai Zhi'), and buried weapons on the mountain. Then they falsely reported to the court, saying, 'The northern monks have accepted the recruitment of the rebels and are going to cause trouble for them.' Emperor Xuan sent envoys to investigate. The first time the envoys passed the stone bridge, two tigers roared, and the envoys retreated in fear. The next day, they went again. Master Huisi said, 'Benefactors, please go ahead, and this humble monk will follow.' After seven days, the envoys had not yet arrived, and Master Huisi flew his staff to Jinling. All four gates of Jinling saw Master Huisi enter. After the envoys arrived, they went to the palace together to meet the emperor. The emperor sat in the side hall and saw Master Huisi descending from the sky, his appearance extraordinary. Astonished, he realized that he was a divine being and asked nothing. Because the Daoists had falsely accused and deceived the emperor, he ordered an investigation into the matter. The Daoists' crimes deserved the death penalty. Master Huisi requested, 'Taking human lives is not this humble monk's intention. Please release them back to the mountain, and having them serve the monastic community will be enough as a small punishment.' The emperor agreed. He ordered the relevant departments to smelt iron and make fourteen iron certificates, engrave the fourteen names of the Daoists on them, and stamp the emperor's seal on the iron certificates, and let them follow Master Huisi back to the mountain. Before leaving, he gave Master Huisi a farewell banquet with special etiquette, calling him the Great Chan Master. Master Huisi's name 'Sida' probably came from this. Initially, Master Huisi was ordered to reside in Qixuan Temple and once went to Waguan Temple.

精舍。遇雨不濕履泥不污。僧正慧皓遇諸涂嘆曰。此神異人何以至此。自是舉朝道俗傾心歸仰。大都督吳明徹。每親道論。欲奉以犀枕未敢言。師曰。欲與枕便可。明徹益大驚異。師既復歸山中說法如故。道眾以老病告。愿奉田數頃充香積。用贖老身。師曰。欲留田當從汝愿。因名留田莊(俗呼道士贖身莊)所賜鐵券悉收藏之。勒石記其事。名曰陳朝皇帝賜南嶽思大禪師降伏道士鐵券記。時道眾私誓曰。今世神通官勢皆所不如。后五百年當生汝法中壞滅汝教。師亦預記曰。此諸道士害我無因。異日著我袈裟。入我伽藍壞遺體矣(皇宋太宗時有大臣。出鎮湖南。經臨此山。歷覽遺蹤。謂主僧曰。異日道士得志必有報復。當埋碑石。易莊名。俾無軌跡可尋。因改名天竺莊。而以碑券。埋於三生藏院。大觀間。道士林靈素。熒惑天聽。果移文物色此事。以無跡可考遂止。乾道初。有杰止庵。來主此山。謂眾曰。二生塔墮荒榛。瞻禮非便。當遷合於三生塔。蓋杰擬私其地。為己塔也。即與執事者十四人。備斧钁開石龕。見靈骨如黃金色。有石屏刻歐陽正則等名。轉報為今主首。知事行仆。比今名不少差。眾大驚駭。是夕岳廟一[廿/執/衣]而盡。州縣聞之逮捕甚急。杰輩皆逃散。寺眾復掩藏其骨。杰后住它山。每升座必對眾

自悔責。求免后報○述曰。南嶽至此七百年矣。而杰師果應私誓。師與岳神果符先記。異哉。然杰師雖因惡誓。終能歸釋由毀為緣。適足以彰南嶽攝物之功也)師將順世。大集門學連日說法。苦切訶責聞者寒心。乃曰。若有十人不惜身命。常修法華唸佛三昧方等懺悔常坐苦行者。隨有所須吾自供給。如無此人吾當遠去。竟無答者。即屏眾斂念將入寂。弟子靈辯不覺號哭。師訶之曰。惡魔出去。眾聖相迎方論受生處。何驚吾耶。即端坐唱佛來迎合掌而逝。顏色如生異香滿室。時大建九年六月二十二日。壽六十三。夏四十九。初在大蘇以法付顗師。后常代講般若。至一心具萬行忽有所疑。師曰。如汝之疑。乃大品次第意耳。未是法華圓頓旨也。吾昔于夏中一念頓證諸法現前。吾既身證不必有疑。顗師問所證是十地耶。曰吾一生望入銅輪(圓十住)以領徒太早。損己益他。但居鐵輪耳(師獲六根清凈。即圓十信。別三十心。華嚴梵行。瓔珞鐵輪位也)師身相挺持。耳有重輪。頂有肉髻。牛行象步不倚不斜。平昔禦寒唯一艾納(法華經。納衣在空閑。律文。謂之五納衣。謂納受五種舊弊。以為衣也。俗作衲字失義)繒纊之屬一切不受。所居之處靈瑞重沓。供物嚴備瓶水自滿。有諸天童以為侍衛。或現形大小。或寂爾藏身。異香

【現代漢語翻譯】 現代漢語譯本 自責悔過，祈求免除來世的惡報。（編撰者）敘述說：『南嶽（指慧思）到這裡已經七百年了，而杰師（慧杰）果然應驗了當初的私下誓言。師父（慧思）與南嶽神之間的約定也與之前的記載相符，真是奇異啊！然而，杰師雖然因為惡誓，最終還是能夠迴歸佛法，由譭謗轉為因緣，恰好足以彰顯南嶽攝受萬物的功德。』 慧杰將要順應世俗規律圓寂，於是召集門下弟子，連續多日說法，言辭懇切地呵斥責備，聽者都感到心寒。於是他說：『如果能有十個人不惜身命，經常修習《法華經》、唸佛三昧、方等懺悔、常坐苦行，那麼他們有所需要，我自然會供給。如果沒有這樣的人，我就要遠去了。』最終沒有人迴應。慧杰於是屏退眾人，收攝心念，將要進入寂滅。弟子靈辯不覺號啕大哭。慧杰呵斥他說：『惡魔出去！眾聖前來迎接，正在商議我受生之處，你為何驚擾我？』隨即端坐，口唱佛號，佛來迎接，合掌而逝。顏色如生，異香滿室。時為大建九年六月二十二日，享年六十三歲，僧臘四十九年。當初在大蘇山，將佛法傳付給顗師（智顗）。後來經常代替智顗講授《般若經》，直到對於『一心具萬行』產生疑惑。慧思說：『像你這樣的疑惑，乃是《大品般若經》次第修行的意思，還不是《法華經》圓頓教義的宗旨。我過去在夏安居中，一念之間頓悟諸法現前，我已經親身證悟，不必再有疑惑。』智顗問所證悟的是十地菩薩的境界嗎？慧思說：『我一生希望進入銅輪位（圓教十住位），但因為帶領徒弟太早，損己益他，只能居住在鐵輪位罷了（慧思獲得六根清凈，即圓教十信位，以及別教三十心，華嚴梵行位，瓔珞鐵輪位）。』 慧思身形挺拔，耳朵有重輪，頭頂有肉髻，行走如牛穩重，如象莊嚴，不倚不斜。平時禦寒只有艾納（《法華經》中，納衣在空閑處；律文中，稱之為五納衣，意思是納受五種舊弊，作為衣服。世俗寫作『衲』字，失去了本義），繒帛棉絮之類一概不接受。所居住的地方，靈異祥瑞重重疊疊，供品嚴整齊備，瓶中的水自然滿溢。有諸天童作為侍衛，或者顯現形體大小，或者寂靜地隱藏身形，異香不斷。

【English Translation】 English version He repented and blamed himself, seeking to avoid future retribution. (The compiler) stated: 'It has been seven hundred years since Nanyue (referring to Huisi) came here, and Master Jie (Huijie) indeed fulfilled his private vow. The agreement between the Master (Huisi) and the Nanyue deity also matched the previous records, truly wondrous! However, although Master Jie was due to an evil vow, he was ultimately able to return to the Dharma, transforming slander into a cause, which is sufficient to demonstrate the merit of Nanyue in embracing all things.' Huijie was about to comply with the worldly laws and enter Parinirvana, so he gathered his disciples and lectured for several days, earnestly rebuking and reproaching, causing those who heard him to feel chilled. Then he said: 'If there are ten people who do not spare their lives, constantly practicing the Lotus Sutra, reciting the Buddha's name in Samadhi, performing the Fangdeng Repentance, and engaging in constant sitting asceticism, then I will naturally provide whatever they need. If there are no such people, I shall depart far away.' In the end, no one responded. Huijie then dismissed the crowd, collected his thoughts, and was about to enter stillness. The disciple Lingbian couldn't help but wail and cry. Huijie scolded him, saying: 'Evil demon, get out! The holy ones are coming to greet me, discussing where I will be reborn, why do you disturb me?' Immediately, he sat upright, chanting the Buddha's name, the Buddha came to greet him, he joined his palms and passed away. His complexion was as if alive, and the room was filled with strange fragrance. It was the twenty-second day of the sixth month of the ninth year of the Dajian era, he was sixty-three years old, and had been a monk for forty-nine years. Initially, at Mount Dasu, he transmitted the Dharma to Master Yi (Zhiyi). Later, he often lectured on the Prajna Sutra in place of Zhiyi, until he had doubts about 'one mind possessing ten thousand practices.' Huisi said: 'Your doubts are the meaning of the gradual practice of the Mahaprajnaparamita Sutra, not the essence of the perfect and sudden teaching of the Lotus Sutra. In the past, during the summer retreat, in a single thought, I suddenly realized that all dharmas were present before me, I have personally realized it, there is no need to doubt.' Zhiyi asked if what he had realized was the realm of the Ten Bhumis of a Bodhisattva? Huisi said: 'My lifelong hope was to enter the Copper Wheel position (perfect teaching of the Ten Abodes), but because I led disciples too early, harming myself to benefit others, I can only reside in the Iron Wheel position (Huisi obtained the purity of the six senses, which is the perfect teaching of the Ten Faiths, as well as the separate teaching of the thirty minds, the Avatamsaka Brahma Conduct position, the Garland Iron Wheel position).' Huisi's figure was upright, his ears had double rings, the top of his head had a fleshy protuberance, he walked steadily like an ox, dignified like an elephant, not leaning or slanting. Usually, to keep warm, he only had Aina (In the Lotus Sutra, the patched robe is in a quiet place; in the Vinaya texts, it is called the five patched robes, meaning to accept five kinds of old defects as clothing. The common writing '衲' loses the original meaning), he did not accept silk or cotton. The place where he lived was filled with layers of spiritual auspiciousness, the offerings were solemn and complete, and the water in the bottle was naturally full. There were celestial children as attendants, sometimes appearing in different sizes, or quietly hiding their bodies, and strange fragrances were constant.

奇蹟不可勝紀。常示眾曰。道源不遠性海非遙。但向己求莫從他覓。覓即不得得亦非真。又偈曰。頓悟心源開寶藏。隱顯靈通見真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當。又偈曰。天不能蓋。地不能載。無去無來無障礙。無長無短無青黃。不在中間及內外。超羣出衆太虛玄。指物傳心人不會。所著述多口授。門人筆成章句。出四十二字門。無諍行門。大乘止觀各二卷。釋論玄隨自意。安樂行。次第禪要。三智觀門各一卷(雜出南嶽愿文鐵券記。南山續高僧傳○傳燈云。志公令人謂思師曰。何不下山教化眾生。師報曰。三世諸佛被我一口吞卻。有何眾生可化。今考南嶽愿文。自序誕生之年。當梁武天監十四年。至陳光大二年。始至南嶽。時年五十四。志公已入滅。于梁武之世久矣。不當有此遣問。今恐別有一師。後人誤傳為志公耳)。

贊曰。南嶽以所承北齊一心三觀之道傳之天臺。其為功業盛大無以尚矣。故章安有曰。思禪師。名高嵩嶺。行深伊洛(喻名行之高深)十年常誦。七載方等。九旬常坐。一時圓證(見天臺別傳)師之自行。亦既勤矣。至於悟法華三昧開拓義門。則又北齊之所未知。故荊溪亦云

【現代漢語翻譯】 現代漢語譯本：奇蹟多得數不清（奇蹟不可勝紀）。他經常向大眾開示說：『道之源頭並不遙遠，自性之海也並非遙遠（道源不遠性海非遙）。只要向內尋求自己，不要向外去尋找（但向己求莫從他覓）。如果向外尋找，即使得到也不是真實的（覓即不得得亦非真）。』他又作偈說：『頓悟心源，開啟寶藏（頓悟心源開寶藏），隱顯靈通，見到真相（隱顯靈通見真相）。獨自行走，獨自端坐，常常巍然不動（獨行獨坐常巍巍），百億化身，無量無邊（百億化身無數量）。縱然擁擠充滿整個虛空（縱令逼塞滿虛空），觀看時卻不見一絲微塵的形相（看時不見微塵相）。多麼可笑的事物啊，沒有什麼可以比擬（可笑物兮無比況），口中吐出明珠，光芒閃耀（口吐明珠光晃晃）。常常聽人說不可思議（尋常見說不思議），一句標明，當下就明白了（一語標名言下當）。』他又作偈說：『天也無法覆蓋（天不能蓋），地也無法承載（地不能載）。沒有來去，沒有障礙（無去無來無障礙）。沒有長短，沒有青黃（無長無短無青黃）。不在中間，也不在內外（不在中間及內外）。超越群體，超出大眾，太虛玄妙（超羣出衆太虛玄），指物傳心，人們不會領會（指物傳心人不會）。』他所著述的大多是口頭傳授，由門人記錄成章句。有《四十二字門》、《無諍行門》、《大乘止觀》各二卷，《釋論玄隨自意》、《安樂行》、《次第禪要》、《三智觀門》各一卷（雜出於《南嶽愿文鐵券記》、《南山續高僧傳》。《傳燈錄》記載：志公（指寶誌禪師）派人對思禪師說：『為何不下山教化眾生？』思禪師回答說：『三世諸佛都被我一口吞掉了，還有什麼眾生可以教化？』現在考證《南嶽愿文》，自序中記載他出生的年份是梁武帝天監十四年，到陳光大二年才到南嶽，當時五十四歲。而志公在梁武帝時期已經入滅很久了，不應該有這樣的問話。現在恐怕是另有一位思禪師，後人誤傳為志公了）。 讚語說：南嶽慧思禪師將他所繼承的北齊的『一心三觀』之道傳給了天臺宗，他的功業非常盛大，沒有什麼可以超過的了（南嶽以所承北齊一心三觀之道傳之天臺。其為功業盛大無以尚矣）。所以章安灌頂大師說：『思禪師，名聲高揚于嵩山，修行深入于伊水和洛水流域（喻名行之高深）（思禪師。名高嵩嶺。行深伊洛(喻名行之高深)），十年常常誦經，七年修習方等懺法，九十天常常坐禪，一時之間圓滿證悟（十年常誦。七載方等。九旬常坐。一時圓證(見天臺別傳)）。』慧思禪師的自身修行，已經非常勤奮了（師之自行。亦既勤矣）。至於他悟得《法華經》三昧，開創義學之門，則是北齊時代的人所不知道的（至於悟法華三昧開拓義門。則又北齊之所未知）。所以荊溪湛然大師也說。

【English Translation】 English version: Miracles are too numerous to record (奇蹟不可勝紀). He often instructed the assembly, saying, 'The source of the Dao is not far, and the sea of self-nature is not distant (道源不遠性海非遙). Just seek within yourself, do not seek from others (但向己求莫從他覓). If you seek from others, even if you obtain something, it is not genuine (覓即不得得亦非真).' He also composed a verse, saying, 'Suddenly awaken to the source of the mind, opening the treasure trove (頓悟心源開寶藏), hidden and manifest, spiritually penetrating, seeing the true form (隱顯靈通見真相). Walking alone, sitting alone, always majestic and unwavering (獨行獨坐常巍巍), hundreds of billions of transformation bodies, immeasurable and boundless (百億化身無數量). Even if crowded and filling the entire void (縱令逼塞滿虛空), when looking, one does not see even a speck of dust (看時不見微塵相). How laughable is this thing, there is nothing to compare it to (可笑物兮無比況), the mouth emits a bright pearl, its light shining brightly (口吐明珠光晃晃). Often people say it is inconceivable (尋常見說不思議), one word clarifies it, and one understands immediately (一語標名言下當).' He also composed a verse, saying, 'Heaven cannot cover it (天不能蓋), earth cannot bear it (地不能載). There is no going or coming, no obstruction (無去無來無障礙). There is no long or short, no blue or yellow (無長無短無青黃). It is not in the middle, nor inside or outside (不在中間及內外). Surpassing the group, exceeding the masses, the great void is profound (超羣出衆太虛玄), pointing to things to transmit the mind, people will not understand (指物傳心人不會).' Most of his writings were oral transmissions, recorded by his disciples into chapters and sentences. There are two volumes each of 'The Forty-two Syllable Gate', 'The Gate of Non-Contention Practice', and 'Mahayana Cessation and Contemplation'; and one volume each of 'Explanation of the Treatise Following One's Own Intention', 'Peaceful and Joyful Practice', 'Gradual Essentials of Chan', and 'The Three Wisdom Contemplation Gate' (雜出南嶽愿文鐵券記.南山續高僧傳). (These are found scattered in 'The Iron Certificate Record of the Vows of Nanyue' and 'The Continued Biographies of Eminent Monks of Nanshan'). The 'Transmission of the Lamp' records that Zhi Gong (寶誌禪師 Baozhi Chanshi) sent someone to say to Master Si (慧思禪師 Huisi Chanshi), 'Why not descend the mountain to teach and transform sentient beings?' Master Si replied, 'The Buddhas of the three worlds have all been swallowed by me in one gulp, what sentient beings are there to transform?' Now, examining 'The Vows of Nanyue', the preface records that he was born in the fourteenth year of the Tianjian era of Emperor Wu of the Liang Dynasty, and only arrived at Nanyue in the second year of the Guangda era of the Chen Dynasty, at the age of fifty-four. Zhi Gong had already passed away long ago during the reign of Emperor Wu of the Liang Dynasty, so there should not have been such a question. Now it is feared that there was another Master Si, whom later generations mistakenly attributed to Zhi Gong). The eulogy says: Nanyue Huisi Chanshi transmitted the 'One Mind Three Contemplations' doctrine that he inherited from the Northern Qi Dynasty to the Tiantai school. His achievements were so great that nothing could surpass them (南嶽以所承北齊一心三觀之道傳之天臺。其為功業盛大無以尚矣). Therefore, Great Master Zhang'an Guanding said, 'Master Si, his name was highly praised on Mount Song, and his practice was deeply rooted in the Yi and Luo river valleys (喻名行之高深) (思禪師。名高嵩嶺。行深伊洛(喻名行之高深)), for ten years he often recited scriptures, for seven years he practiced the Fangdeng repentance method, for ninety days he often sat in meditation, and in one moment he attained complete enlightenment (十年常誦。七載方等。九旬常坐。一時圓證(見天臺別傳)).' Master Huisi's own practice was already very diligent (師之自行。亦既勤矣). As for his enlightenment to the Samadhi of the Lotus Sutra and the opening of the gate of doctrinal studies, this was unknown to the people of the Northern Qi Dynasty (至於悟法華三昧開拓義門。則又北齊之所未知). Therefore, Great Master Jingxi Zhanran also said.

。文禪師但列內觀視聽而已(見止觀大意)可不信哉。

四祖天臺智者智顗字德安。姓陳氏。世為穎川人。晉朝避亂止於荊州之華容(今江陵府公安縣)父起祖。梁元帝時。為散騎常侍封益陽侯。母徐氏。夢香菸五采縈迴入懷。又嘗夢吞白鼠。因覺體重。卜者曰。白鼠者龍所化也。誕靈之夕神光髮屋(梁武大同四年戊午)鄰人望之以為火。至則知其生子。眾咸驚異。內外胥說。欲陳鼎俎以為慶席。火滅湯冷為事不成。旦有二僧扣門曰。此兒道德所鐘必當出家。言訖而隱。師眉分八采(帝王世紀。堯十四月而生。眉有八采)目耀重童(漢書。項羽贊。舜重童子○童瞳同)有古帝者之相。父母每藏護之不令人見。在繦褓中臥即合掌。坐必面西。七歲喜往伽藍。蒙僧口授普門品。一遍成誦。年十七。值元帝江陵失守(元帝。初封湘東王武帝第七子。簡文帝為侯景所害。王遂即位。都江陵三年九月。為西魏所破。據歷推之。應年十七。別傳作十五者誤)親屬流徙。師于長沙佛像前。誓為沙門(晉孝武時。江陵城北。有五色光見。沙門曇翼。于其處得金佛一身光相。有梵書云。阿育王造。乃迎置長沙寺。即今言長沙佛像也。寺在江陵城北。舊以為潭州長沙者誤。天人感通傳云。長沙寺在荊州北岸。此言亦同)夜夢瑞像授金

【現代漢語翻譯】 現代漢語譯本：文禪師只是列出內觀視聽的方法（見《止觀大意》），難道還不值得相信嗎？

四祖天臺智者智顗（zhì yǐ，名德安，姓陳氏），世代是穎川人。晉朝時為躲避戰亂，居住在荊州的華容（今江陵府公安縣）。他的父親陳起祖，在梁元帝時，擔任散騎常侍，被封為益陽侯。他的母親徐氏，夢見五彩香菸縈繞入懷，又曾夢見吞下白鼠，因此覺得身體沉重。占卜的人說：『白鼠是龍所化。』他出生的夜晚，神光照亮了整個屋子（梁武帝大同四年戊午年），鄰居們看到后以為是著火了，趕來后才知道是生了孩子。大家都感到驚奇，內外都在議論，想要準備豐盛的酒席來慶祝，但火滅了，湯也冷了，事情沒有辦成。第二天早上，有兩個僧人來敲門說：『這個孩子是道德所鐘，將來必定會出家。』說完就消失了。智顗的眉毛分出八彩（《帝王世紀》記載，堯在十四個月時出生，眉毛有八彩），眼睛裡有重瞳（《漢書·項羽贊》記載，舜有重瞳。童、瞳同），有古代帝王的相貌。他的父母總是小心地保護他，不讓人看見。他在襁褓中睡覺時就合掌，坐著時一定面向西方。七歲時喜歡去伽藍（qié lán，寺廟）。僧人口頭傳授他《普門品》，他一遍就能背誦。十七歲時，正趕上元帝江陵失守（元帝，最初被封為湘東王，是武帝的第七個兒子。簡文帝被侯景殺害后，他便即位，定都江陵三年九月，被西魏攻破。根據曆法推算，當時智顗應該十七歲，《別傳》中記載十五歲是錯誤的），親屬們四處流亡。智顗在長沙的佛像前，發誓要出家為沙門（shā mén，出家人）（晉孝武帝時，江陵城北出現五色光芒。沙門曇翼在那裡得到一尊金佛，佛像的光相上有梵文，說是阿育王所造。於是迎到長沙寺供奉，就是現在所說的長沙佛像。寺廟在江陵城北，過去認為是潭州長沙是錯誤的。《天人感通傳》記載，長沙寺在荊州北岸，這種說法也是一樣的）。晚上夢見瑞像授予金

【English Translation】 English version: Zen Master Wen only listed the methods of internal observation and listening (see 'The Main Meaning of Calm Abiding and Insight'), is it not worthy of belief?

The Fourth Patriarch, Tiantai Zhi Zhe Zhiyi (智顗, named De'an, surname Chen), was a native of Yingchuan for generations. During the Jin Dynasty, to avoid the chaos of war, he resided in Huarong, Jingzhou (now Public Security County, Jiangling Prefecture). His father, Chen Qizu, served as a Cavalier Attendant in the Liang Yuan Emperor's court and was enfeoffed as the Marquis of Yiyang. His mother, Xu, dreamed of five-colored incense smoke swirling into her embrace, and also dreamed of swallowing a white mouse, which made her feel heavy. The diviner said, 'The white mouse is a transformation of a dragon.' On the night of his birth, divine light illuminated the entire house (the fourth year of the Datong era of Emperor Wu of Liang, the year of Wuwu), and the neighbors thought it was a fire. When they arrived, they realized it was the birth of a child. Everyone was amazed, and people inside and outside were discussing it, wanting to prepare a lavish feast to celebrate, but the fire went out and the soup cooled down, so the celebration did not happen. The next morning, two monks knocked on the door and said, 'This child is endowed with morality and will surely become a monk.' After saying this, they disappeared. Zhiyi's eyebrows were divided into eight colors (the 'Imperial Century' records that Yao was born at fourteen months and had eight-colored eyebrows), and his eyes had double pupils (the 'Book of Han, Biography of Xiang Yu' records that Shun had double pupils. 童 and 瞳 are the same), possessing the appearance of an ancient emperor. His parents always carefully protected him, not letting people see him. When he slept in his swaddling clothes, he would put his palms together, and when he sat, he would always face west. At the age of seven, he liked to go to the Sangharama (伽藍, temple). A monk orally transmitted the 'Universal Gate Chapter' to him, and he could recite it after hearing it once. At the age of seventeen, he encountered the loss of Jiangling by Emperor Yuan (Emperor Yuan, initially enfeoffed as the Prince of Xiangdong, was the seventh son of Emperor Wu. After Emperor Jianwen was killed by Hou Jing, he ascended the throne, establishing his capital in Jiangling for three years and nine months, before being captured by the Western Wei. According to the calendar, Zhiyi should have been seventeen years old at the time; the record of fifteen years old in the 'Separate Biography' is incorrect), and his relatives fled everywhere. Zhiyi vowed before the Buddha statue in Changsha to become a Shramana (沙門, renunciate) (During the reign of Emperor Xiaowu of Jin, five-colored light appeared north of Jiangling City. The Shramana Tanyi obtained a golden Buddha statue there, and the light of the Buddha statue had Sanskrit inscriptions, saying that it was made by King Ashoka. Therefore, it was welcomed and enshrined in Changsha Temple, which is now known as the Buddha statue of Changsha. The temple is north of Jiangling City; the past belief that it was Changsha in Tanzhou is incorrect. The 'Record of Heavenly and Human Communication' states that Changsha Temple is on the north bank of Jingzhou, which is the same statement). That night, he dreamed of an auspicious image bestowing gold

色手從窗而入三摩其頂。由是深厭家獄思求出家。二親愛之不獲見許。乃刻檀寫像披藏尋經。當拜佛時恍焉如夢。見高山臨海山頂有僧舉手招之。須臾伸臂。至於山麓接入伽藍。見所造像在焉。即悲泣自陳愿。學得三世佛法。對千部論師。說之無礙。用報四事恩惠。僧復指像謂曰。汝當居此。汝當終此。是年父母相繼傾喪(按荊州碑。師欲遊方。母曰。父母甘旨。當何供邪師運慈心。指其茅化為稻。水化為油。今茅穗村油河。尚存其名。據此兩文不同。當是前求出家。父母未許時事。今附見之)年十八。辭兄求去(梁敬帝紹泰元年也。兄即中兵參軍陳針)時王琳守湘(衡州)往從之。琳以陳侯故舊即資給法具。依本郡果愿寺舅氏法緒出家(輔行雲。投果愿寺舅氏出家)二十進受具戒(梁太平二年也。是年九月。禪位於陳武帝)初從慧曠學律兼通方等。復詣大賢山(衡州南境)誦法華無量義普賢觀。歷涉二句。誦通三部進修方等。勝相現前。見道場廣博莊嚴。而諸經像縱橫紛雜(此表諸部雜亂)身在高座足躡繩床。口誦法華手正經像(此表以法華旨意區別淳雜使一歸於正)既精通律藏常樂禪悅。怏怏湘東(衡州)無足可問。陳文帝天嘉元年(輔行。作乾明者誤。時年二十三)時思禪師止光州大蘇山。即往頂拜。思師曰。

【現代漢語翻譯】 色手（指某種顏色的手）從窗戶伸進來，摩著他的頭頂。因此，他深深厭惡家庭的束縛，一心想出家。他的父母因為疼愛他，不同意他出家。於是，他雕刻檀香木佛像，抄寫經文，並將其披在身上，尋找經書。當他禮拜佛像時，恍惚如夢，看見一座高山臨近大海，山頂上有僧人舉手招呼他。不久，僧人伸出手臂，一直伸到山腳下，接他進入伽藍（寺廟）。他看見自己雕刻的佛像在那裡，便悲傷地哭泣，陳述自己的願望，希望能學到過去、現在、未來三世的佛法，能夠無礙地向千部論師解說佛法，用以報答父母、師長、眾生、國家這四種恩惠。僧人再次指著佛像對他說：『你應當住在這裡，你應當終老在這裡。』那年他十八歲，父母相繼去世。（按《荊州碑》記載，慧思禪師想要四處遊歷，他的母親說：『父母的飲食，將由誰來供養呢？』慧思禪師運用慈悲心，指著茅草，茅草就變成了稻米，水變成了油。現在茅穗村和油河，還保留著這些名稱。根據這兩段文字的不同，應該是之前慧思禪師請求出家，父母沒有答應的事情。現在附在這裡。）梁敬帝紹泰元年，他十八歲，向哥哥告辭，請求離家。（他的哥哥是中兵參軍陳針）當時王琳鎮守湘州（衡州），慧思禪師前去依附他。王琳因為和陳針是老朋友，就資助他出家的法器。慧思禪師依附本郡果愿寺的舅舅法緒出家。（《輔行》中說，投靠果愿寺的舅舅出家。）二十歲時，他受了具足戒。（梁太平二年，那年九月，梁敬帝將皇位禪讓給陳武帝。）起初，他跟隨慧曠學習戒律，兼通方等經典。後來又到大賢山（衡州南境），誦讀《法華經》、《無量義經》、《普賢觀經》，經歷涉二句，誦通這三部經典，進而修習方等懺法，殊勝的景象顯現在眼前，看見道場廣博莊嚴，而各種經書佛像縱橫交錯。（這表示各種經典雜亂無章。）他身在高座上，腳踩著繩床，口中誦讀《法華經》，手中整理經書佛像。（這表示用《法華經》的旨意來區分純正和雜亂，使一切歸於正道。）他既精通律藏，又常常喜愛禪定的喜悅，感到湘東（衡州）沒有可以請教的人。陳文帝天嘉元年（《輔行》中寫作乾明是錯誤的，當時慧思禪師二十三歲），慧思禪師前往光州大蘇山拜見思禪師。思禪師說：

【English Translation】 A colored hand came in through the window and stroked his head. Because of this, he deeply loathed the confines of his home and yearned to leave the household life. His parents, out of love for him, would not permit it. Therefore, he carved a sandalwood image, transcribed scriptures, and wore them, seeking enlightenment. When he prostrated before the Buddha image, he had a dreamlike vision. He saw a high mountain near the sea, and on the summit, a monk raised his hand to beckon him. Soon after, the monk extended his arm all the way to the foot of the mountain and led him into a Sangharama (monastery). He saw the image he had carved there, and he wept with sorrow, expressing his wish to learn the Buddhadharma of the past, present, and future, to be able to explain the Dharma without hindrance to thousands of Dharma masters, in order to repay the four kinds of kindness: parents, teachers, sentient beings, and the nation. The monk pointed to the image again and said, 'You should dwell here, you should end your life here.' That year he was eighteen years old, and his parents passed away one after another. (According to the 'Jingzhou Stele,' Huisi Chan Master wanted to travel around, and his mother said, 'Who will provide for the food and drink of your parents?' Huisi Chan Master used his compassionate mind and pointed to the thatch, which turned into rice, and the water turned into oil. Now, the names of Maosui Village and Youhe River still remain. According to the differences between these two texts, it should be the matter of Huisi Chan Master requesting to leave the household life before, which his parents did not agree to. Now it is attached here.) In the first year of Shaotai of Emperor Jing of Liang, he was eighteen years old and bid farewell to his elder brother, requesting to leave home. (His elder brother was Chen Zhen, the military advisor.) At that time, Wang Lin was defending Xiangzhou (Hengzhou), and Huisi Chan Master went to rely on him. Wang Lin, because he was an old friend of Chen Zhen, provided him with the Dharma instruments for leaving the household life. Huisi Chan Master relied on his maternal uncle, Faxu, at Guoyuan Temple in the same prefecture to leave the household life. (The 'Auxiliary Conduct' says, 'Relying on his maternal uncle at Guoyuan Temple to leave the household life.') At the age of twenty, he received the full precepts. (In the second year of Taiping of Liang, in September of that year, Emperor Jing of Liang abdicated the throne to Emperor Wu of Chen.) Initially, he followed Hui Kuang to study the Vinaya and also mastered the Vaipulya Sutras. Later, he went to Daxian Mountain (south of Hengzhou) to recite the Lotus Sutra, the Immeasurable Meanings Sutra, and the Samantabhadra Contemplation Sutra, experiencing the two phrases, reciting and mastering these three sutras, and further cultivating the Vaipulya repentance method. Auspicious signs appeared before him, and he saw the Bodhimanda vast and solemn, while various scriptures and Buddha images were scattered in disorder. (This represents the various scriptures being in disarray.) He was on a high seat, his feet on a rope bed, his mouth reciting the Lotus Sutra, and his hands arranging the scriptures and Buddha images. (This represents using the meaning of the Lotus Sutra to distinguish between the pure and the impure, so that everything returns to the right path.) He was proficient in the Vinaya and often enjoyed the joy of Dhyana, feeling that there was no one in Xiangdong (Hengzhou) to consult. In the first year of Tianjia of Emperor Wen of Chen (the 'Auxiliary Conduct' mistakenly writes Qianming, at that time Huisi Chan Master was twenty-three years old), Huisi Chan Master went to Dasu Mountain in Guang Prefecture to pay respects to Chan Master Si. Chan Master Si said:

昔日靈山同聽法華。宿緣所追今復來矣。即示普賢道場為說四安樂行(南嶽著安樂行義。久亡其本。四明行皎遊方。至南嶽得之古藏。歸以示圓辯其後北峰與曉石芝。始獲開板。流佈於世)昏曉苦倒如教研心。切柏代香柏盡繼之以栗。捲簾進月。月沒燎之以松。經二七日誦經。至是真精進。是名真法供養如來。身心豁然寂而入定。持因靜發(妙樂云。圓門三昧陀羅尼。體同名異。三昧從定。陀羅尼從慧。靜者定也。即法華前方便也。持者空持。初旋陀羅尼也)照了法華。若高暉之臨幽谷(日正午也)達諸法相。如長風之遊太虛。將證白師。南嶽更為開演。凡自心所悟及從師咨受。四夜加進功逾百年。南嶽嘆曰。非汝弗證。非我莫識。所入定者。法華三昧前方便也。所發持者。初旋陀羅尼也(凡登住為真修。十信為方便。今言前者。正指五品也。初旋陀羅尼者。旋假入空也。百千萬億陀羅尼者。旋空入假也。法音方便陀羅尼者。二觀為方便得入中道也。陀羅尼。翻為總持。今言初旋。即空持也。大師初入定者。是前方便。即五品觀行位。所發持者。旋陀羅尼。即十信相似位。依因此定得發空持。是為由五品之功轉入十信也。昔人以五品不應獲初旋為言者。蓋未思持因靜發耳。玄簽有云。故獲陀羅尼由三昧之力。正是此義

【現代漢語翻譯】 昔日我們曾在靈山一同聽聞《法華經》。宿世的因緣牽引，今日再次相會於此。現在為你指示普賢菩薩的道場，併爲你宣說四安樂行（南嶽慧思禪師著有《安樂行義》，但其原本早已失傳。四明知禮法師的弟子行皎雲遊四方，在南嶽尋得此書的古本。帶回后，知禮法師與圓辯法師共同研究，之後北峰法師與曉石芝法師才得以將其刊印，流傳於世）。日夜勤苦地按照經文教導來研究內心，用松柏代替香來供佛，松柏用盡了就用栗木來代替。捲起簾子迎接月光，月亮落下後就用松木來照明。經過十四天（二七日）的誦經，達到了真正精進的狀態，這就是真正以佛法供養如來。身心豁然開朗，寂靜而入定。憑藉持經的因緣，在寂靜中啓發了智慧（妙樂大師解釋說：『圓門三昧和陀羅尼，體性相同而名稱不同。三昧從禪定而來，陀羅尼從智慧而來。寂靜就是禪定，也就是《法華經》的前方便。持就是空持，也就是初旋陀羅尼』）。照見了《法華經》的真諦，就像太陽的光輝照臨幽深的山谷（指正午的陽光），通達了諸法的實相，就像長風在廣闊的太空中自由遊蕩。將要印證於白師（白居易）所說。南嶽慧思禪師更為他開示演說。凡是自己內心所領悟的以及從老師那裡請教得到的，四個夜晚更加精進，其功德超過了一百年。南嶽慧思禪師讚歎說：『如果不是你，就不能證得；如果不是我，就不能認識。』所入的禪定，是《法華三昧》的前方便。所發起的持，是初旋陀羅尼（凡是登住位的才是真修，十信位是方便。現在說『前』，正是指五品位。初旋陀羅尼，是旋假入空。百千萬億陀羅尼，是旋空入假。《法音方便陀羅尼》，是以二觀為方便而得以進入中道。陀羅尼，翻譯為總持。現在說『初旋』，就是空持。大師（智者大師）最初入定，是前方便，即五品觀行位。所發起的持，是旋陀羅尼，即十信相似位。依靠這個因緣，從禪定中發起空持，這是由五品位的功夫轉入十信位。過去有人認為五品位不應該獲得初旋陀羅尼，大概是沒有考慮到『持因靜發』的道理。《玄簽》中說：『所以獲得陀羅尼，是由於三昧的力量。』正是這個意思）。

【English Translation】 In the past, we listened to the Lotus Sutra together at Vulture Peak (Ling Shan). Due to past karmic connections, we meet again today. Now, I will show you the bodhimanda (道場, place of enlightenment) of Samantabhadra (Pu Xian, universally worthy) and explain the Four Peaceful Practices for you (The An Le Xing Yi (安樂行義, Treatise on the Peaceful Practices) was written by Nanyue Huisi (南嶽慧思, Great Master Huisi of Nanyue), but its original version was lost long ago. Xing Jiao (行皎), a disciple of Siming Zhili (四明知禮, Zhili of Siming), traveled far and wide and found an ancient copy of this book in Nanyue (南嶽, Mount Heng in Hunan). After bringing it back, Zhili and Yuanbian (圓辯) studied it together, and later Beifeng (北峰) and Xiaoshi Zhi (曉石芝) were able to have it printed and circulated to the world). Day and night, diligently study your mind according to the teachings of the sutra, using cypress (bai, 柏) as incense to offer to the Buddha. When the cypress is used up, replace it with chestnut (li, 栗) wood. Roll up the curtain to welcome the moonlight, and when the moon sets, use pine (song, 松) wood to illuminate. After fourteen days (two seven-day periods) of reciting the sutra, you have reached a state of true diligence. This is truly offering the Tathagata (如來, Thus Come One) with the Dharma. Your body and mind are suddenly enlightened, and you enter samadhi (禪定, meditative absorption) in stillness. Through the cause of upholding the sutra, wisdom is awakened in stillness (The Miaole (妙樂, Wonderful Joy) commentary explains: 'The Yuanmen Samadhi (圓門三昧, Perfect Teaching Samadhi) and dharani (陀羅尼, mantra) have the same essence but different names. Samadhi comes from dhyana (禪, meditation), and dharani comes from prajna (慧, wisdom). Stillness is dhyana, which is the preliminary expedient of the Lotus Sutra. Upholding is empty upholding, which is the initial revolving dharani'). You illuminate the true meaning of the Lotus Sutra, like the radiance of the sun shining upon a deep valley (referring to the midday sun), and you understand the true nature of all dharmas (法, phenomena), like a long wind freely roaming in the vast sky. You are about to verify what Bai Shi (Bai Juyi, 白居易) said. Nanyue Huisi further expounded and explained it for him. Whatever you have realized in your own mind and learned from your teacher, you have advanced diligently for four nights, and your merit surpasses that of a hundred years. Nanyue Huisi exclaimed: 'If it were not for you, you could not attain it; if it were not for me, you could not recognize it.' The samadhi you have entered is the preliminary expedient of the Lotus Samadhi. The upholding that you have initiated is the initial revolving dharani (Those who have attained the stage of abiding are truly practicing, while the Ten Faiths are expedient. Now, when we say 'preliminary', we are referring to the Five Grades. The initial revolving dharani is revolving from the provisional into emptiness. The hundred-thousand-million dharanis are revolving from emptiness into the provisional. The Dharma Sound Expedient Dharani is using the two contemplations as an expedient to enter the Middle Way. Dharani is translated as 'total retention'. Now, when we say 'initial revolving', it is empty retention. The Great Master (Zhiyi, 智顗) initially entering samadhi is the preliminary expedient, which is the Five Grades of Contemplation and Practice. The upholding that is initiated is the revolving dharani, which is the Ten Faiths of Similar Position. Relying on this cause, empty retention is initiated from samadhi, which is the transformation from the merit of the Five Grades into the Ten Faiths. In the past, some people thought that the Five Grades should not attain the initial revolving dharani, probably because they did not consider the principle of 'awakening in stillness through upholding'. The Xuanqian (玄簽, Profound Commentary) says: 'Therefore, obtaining the dharani is due to the power of samadhi.' This is exactly what it means).

。至於臨終自說只是五品。蓋欲寄誡生徒以自行為急故。托謙辭示居觀行也。大師責弟子曰。汝等懶種善根問他功德。告實何益。蓋此意也。當知大師若本若跡。皆不可知。等覺與妙覺與。梁氏贊之若此。今復何論)縱令文字之師千群萬衆。尋汝之辯不可窮矣。當於說法人中最為第一。有慧邈禪師。謂門人曰。我所敷弘真師子吼。他人之說是野干鳴。師引經核問。邈為之屈。夜夢三層樓閣。己坐上邈立下。一人怒目謂曰。何忽邈耶。何疑法耶。宜當問我。師設難數關。怒人結舌。師因誡之曰。除諸法實相余皆魔事。南嶽造金字般若。命師代講。唯三三昧及三觀智。用以咨審。余悉自裁。南嶽手持如意。臨席贊之曰。可謂法付法臣法王無事。復謂師曰。吾久羨南嶽。恨法無所委。汝粗得其門。當傳燈化物。莫作最後斷種人也(最後謂末法也)師既奉訓。不獲從往南嶽。以陳光大元年。同法喜等二十七人初至金陵(此陳廢帝時。師年三十。楚曰金陵。晉曰建康。今為建康府)有法濟者。自矜禪學倚臥而問曰。有人入定。聞攝山地動。知僧銓煉無常此何禪也(攝山在建康七里。銓公止觀寺。練無常。文出禪秘要經。有三十六觀門。于地水火風入空觀察。次第當證四果)答曰。邊定不深邪乘闇入。若取若說定壞無礙。濟驚起謝

【現代漢語翻譯】 現代漢語譯本 至於臨終時自述只是五品菩薩的境界，大概是想告誡學生們要注重自身的修行。所以假託謙虛之辭，表示自己只是處於觀行位的修行人。慧思大師責備弟子說：『你們懶於自己種植善根，卻來問別人的功德，告訴你們實情又有什麼益處呢？』大概就是這個意思。應當知道慧思大師無論是從其根本還是從其示現的行跡來看，都是不可測度的。他是等覺菩薩還是妙覺菩薩呢？梁朝人對他的讚頌已經到了如此地步，現在還用得著我們再來評論嗎？ 縱然有成千上萬的文字之師，想要窮盡你的辯才也是不可能的。你應當在說法的人中成為第一。有位慧邈禪師，對他的門人說：『我所宣揚的才是真正的獅子吼，其他人的說法只是野獸的鳴叫。』慧思大師引用經典來覈實詢問，慧邈禪師因此感到理屈。晚上夢見一座三層樓閣，自己坐在上面，慧邈禪師站在下面。有一個人怒目而視，說道：『為什麼輕視慧邈？為什麼懷疑佛法？應該來問我。』慧思大師設定了許多難關來提問，那怒目之人無言以對。慧思大師因此告誡他們說：『除了諸法的實相之外，其餘的都是魔事。』 南嶽慧思大師建造金字《般若經》，命令慧約禪師代替他講解，只將三三昧（空、無相、無作）以及三觀智（空觀、假觀、中觀）用來諮詢審問，其餘的都由自己裁定。南嶽慧思大師手持如意，臨座讚歎他說：『可以稱得上是佛法交付給了佛法的臣子，法王從此無事了。』又對慧約禪師說：『我很久以來就羨慕南嶽，只恨佛法沒有可以託付的人。你大致得到了佛法的門徑，應當傳承佛燈，教化眾生，不要做最後斷絕佛種的人。』（最後指的是末法時代） 慧約禪師既然接受了教誨，就沒有前往南嶽。在陳光大元年，與法喜等二十七人初次來到金陵（這時是陳廢帝時期，慧約禪師三十歲。楚國稱為金陵，晉朝稱為建康，現在是建康府）。有位法濟禪師，自誇禪學，倚臥著問道：『有人入定，聽到攝山（She Shan）地動，知道僧銓（Seng Quan）在修習無常觀，這是什麼禪定？』（攝山在建康七里處，僧銓住在止觀寺。修習無常觀，出自《禪秘要經》，有三十六觀門，對於地、水、火、風進入空的觀察，次第應當證得四果） 慧約禪師回答說：『這是邊定，不深，邪乘暗中進入。如果執取或者說出，禪定就會破壞，毫無疑問。』法濟禪師驚恐地起身謝罪。

【English Translation】 English version As for his self-assessment at the time of his death, he only claimed to be at the fifth level of Bodhisattva. This was probably to admonish his students to focus on their own practice. Therefore, he humbly stated that he was only a practitioner at the stage of contemplation and practice. Great Master Huisi rebuked his disciples, saying, 'You are too lazy to cultivate your own roots of goodness, yet you ask about the merits of others. What good will it do to tell you the truth?' This is probably the meaning behind it. It should be known that Great Master Huisi, whether from his fundamental nature or his manifested traces, is immeasurable. Was he an Equal Enlightenment Bodhisattva or a Wonderful Enlightenment Bodhisattva? The Liang Dynasty people praised him to such an extent, so what need is there for us to comment further? Even if there were thousands upon thousands of masters of literature, it would be impossible to exhaust your eloquence. You should be the foremost among those who preach the Dharma. There was a Chan Master Huimao, who said to his disciples, 'What I proclaim is the true lion's roar, while the teachings of others are merely the cries of jackals.' Great Master Huisi used the scriptures to verify and question him, and Chan Master Huimao was thus rendered speechless. At night, he dreamed of a three-story pavilion, with himself sitting on top and Chan Master Huimao standing below. A person glared angrily and said, 'Why do you despise Huimao? Why do you doubt the Dharma? You should ask me.' Great Master Huisi set up many difficult questions, and the angry person was left speechless. Great Master Huisi therefore admonished them, saying, 'Apart from the true nature of all dharmas, everything else is the work of demons.' Nanyue Huisi built the Golden Script 'Prajna Sutra' and ordered Chan Master Huiyue to lecture on his behalf, only using the three samadhis (emptiness, signlessness, non-action) and the three wisdoms of contemplation (emptiness, provisional existence, the middle way) for consultation and inquiry, while he himself decided on the rest. Nanyue Huisi held a ruyi scepter and praised him from his seat, saying, 'It can be said that the Dharma has been entrusted to a Dharma minister, and the Dharma King has nothing more to do.' He also said to Chan Master Huiyue, 'I have long admired Nanyue, but I regret that there is no one to whom I can entrust the Dharma. You have roughly grasped the gateway to the Dharma, and you should transmit the lamp of Dharma, transform sentient beings, and not be the last to cut off the seed of Buddhahood.' (The last refers to the Dharma-ending Age) Since Chan Master Huiyue had received the teachings, he did not go to Nanyue. In the first year of Guangda of the Chen Dynasty, he came to Jinling (present-day Nanjing) for the first time with Faxi and twenty-seven others (this was during the reign of Emperor Fei of the Chen Dynasty, and Chan Master Huiyue was thirty years old. The state of Chu called it Jinling, the Jin Dynasty called it Jiankang, and now it is Jiankang Prefecture). There was a Chan Master Faji, who boasted of his Chan learning and asked while reclining, 'Someone in meditation heard the earth move on She Shan (Mount She), and knew that Seng Quan (Monk Quan) was practicing the contemplation of impermanence. What kind of meditation is this?' (She Shan is located seven li from Jiankang, and Seng Quan lived in Zhiguan Temple. Practicing the contemplation of impermanence comes from the 'Chan Mi Yao Jing', which has thirty-six gates of contemplation, observing the earth, water, fire, and wind entering emptiness, and one should gradually attain the four fruits) Chan Master Huiyue replied, 'This is a shallow, biased meditation, and the evil vehicle secretly enters. If you grasp or speak of it, the meditation will be destroyed, without a doubt.' Chan Master Faji was startled and got up to apologize.

曰。老僧嘗得此定。向靈曜則公說。因此永失。已而朝野聞風。咸來請益。大建元年(陳宣帝)儀同沈君理。請居瓦官(晉哀帝。以官瓦窯地。賜沙門慧力。建寺因名。在城西面江。號升元寺)開法華經題。帝敕停朝一日。令群臣往聽。時僕射徐陵。光祿王固。侍中孔煥。尚書毛喜。僕射周弘正等。俱稟戒法同聞妙旨。仍於一夏開釋大義。時白馬敬韶。定林法歲。禪眾智令。奉誠法安。皆金陵上匠。咸盡北面之敬。師自此常與眾講大智度論。說次第禪門(法慎私記三十卷。章安治定為十卷。即禪波羅蜜漸次止觀也)又為毛喜出六妙門(即不定止觀也)師止瓦官前後八載。七年謝遣門人曰。吾初年共坐者。四十人得法。次年百餘人。得法者不滿十人。其後徒眾轉多得法轉少。吾聞天臺幽勝昔人見稱。將息緣茲嶺以展平生之志。夏四月宣帝敕留訓物。徐陵泣勸勿往。師勉留度夏。秋九月遂入天臺(輔行謂此年三十八歲)嘗宿石橋。見一老僧曰。禪師若欲造寺。山下有皇太子寺基。用以仰給。三國成一(三國。謂南朝陳。北朝周齊也。成一者隋也)當有大勢力造此寺(指太子晉王也)寺若成國即清。時三方鼎峙。雖聞此言何由成寺。既出谷見佛隴南峰(百錄序。遊山者。多見佛像。故得此名)即裴回留意此山。先是神僧定光

【現代漢語翻譯】 說：『老僧曾經證得這種禪定，向靈曜則公（人名）說了，因此永遠失去了。』不久，朝廷內外都聽說了這件事，都來請教。大建元年（陳宣帝年號），儀同沈君理（人名）請他在瓦官寺（晉哀帝時，因為官府的瓦窯所在地，賜給沙門慧力，建造寺廟因此得名，在城西面朝長江，號升元寺）開講《法華經》的經題。皇帝下令停止朝政一天，讓群臣前去聽講。當時僕射徐陵（官名，人名），光祿王固（官名，人名），侍中孔煥（官名，人名），尚書毛喜（官名，人名），僕射周弘正（官名，人名）等，都接受了戒法，一同聽聞這微妙的旨意。並且在一個夏天的時間裡開釋了其中的大義。當時白馬敬韶（人名），定林法歲（人名），禪眾智令（人名），奉誠法安（人名），都是金陵（地名，今南京）的高僧，都盡到北面（面向北方，表示尊敬）的禮敬。此後，大師經常和大家講解《大智度論》，講述《次第禪門》（法慎私下記錄了三十卷，章安整理修訂為十卷，就是《禪波羅蜜漸次止觀》）。又為毛喜講解《六妙門》（就是不定止觀）。大師在瓦官寺住了大約八年。第七年，他告別門人說：『我最初一起打坐的人，四十人得法。第二年一百多人，得法的人不到十人。之後徒弟越來越多，得法的人越來越少。我聽說天臺山幽靜秀美，以前的人都稱讚它，我打算在那裡休養生息，在那裡實現我平生的志向。』夏天四月，宣帝下令讓他留下教導眾人，徐陵哭著勸他不要去。大師勉強留下度過夏天。秋天九月，於是進入天臺山（輔行中說這時他三十八歲）。曾經住在石橋，見到一位老僧說：『禪師如果想要建造寺廟，山下有皇太子寺的舊址，可以用它來供給。三國歸一（三國，指的是南朝的陳，北朝的周、齊。歸一指的是隋朝），當有大勢力的人來建造這座寺廟（指太子晉王）。寺廟如果建成，國家就安定。』當時三方鼎立，即使聽到了這些話，又怎麼能建成寺廟呢？出來山谷后，看見佛隴南峰（百錄序中說，遊山的人，大多看見佛像，因此得名），就在這座山徘徊留意。在這之前，神僧定光（人名） English version: He said, 'This old monk once attained this samadhi (state of meditative consciousness), and told it to Lingyao Zegong (name of a person), and therefore lost it forever.' Soon after, the court and the public heard about it and came to ask for instruction. In the first year of Dajian (era name of Emperor Xuan of Chen dynasty), Yitong Shen Junli (name of a person) invited him to open the topic of the Lotus Sutra at Waguan Temple (Emperor Ai of Jin dynasty, because the official tile kiln was located there, granted it to the monk Huili to build a temple, hence the name, located west of the city facing the Yangtze River, named Shengyuan Temple). The emperor ordered the court to be suspended for one day, and ordered the ministers to go and listen. At that time, the minister Xu Ling (official title, name of a person), Guanglu Wang Gu (official title, name of a person), attendant Kong Huan (official title, name of a person), Shangshu Mao Xi (official title, name of a person), minister Zhou Hongzheng (official title, name of a person), etc., all received the precepts and together heard this wonderful meaning. And in the time of one summer, they explained the great meaning in it. At that time, Baima Jingshao (name of a person), Dinglin Fasui (name of a person), Chan Zhong Zhiling (name of a person), Fengcheng Fa'an (name of a person), were all top monks in Jinling (place name, now Nanjing), and all paid their respects facing north (facing north, showing respect). Since then, the master often lectured with everyone on the Mahaprajnaparamita Shastra, and spoke about the Stages of Dhyana Practice (Fa Shen privately recorded thirty volumes, Zhang'an revised and finalized it into ten volumes, which is the Gradual Cessation and Contemplation of Dhyana Paramita). He also explained the Six Subtle Dharma Gates (which is the indefinite cessation and contemplation) for Mao Xi. The master stayed at Waguan Temple for about eight years. In the seventh year, he bid farewell to his disciples and said, 'Of those who sat with me in the beginning, forty people attained the Dharma. The second year, more than a hundred people, but less than ten people attained the Dharma. After that, the number of disciples increased, but the number of people who attained the Dharma decreased. I have heard that Tiantai Mountain is secluded and beautiful, and people in the past praised it. I plan to rest and recuperate there, and realize my lifelong aspirations there.' In the fourth month of summer, Emperor Xuan ordered him to stay and teach the people, and Xu Ling cried and persuaded him not to go. The master reluctantly stayed to spend the summer. In the ninth month of autumn, he then entered Tiantai Mountain (Fu Xing said that he was thirty-eight years old at this time). He once stayed at Shiqiao and saw an old monk who said, 'If the Chan master wants to build a temple, there is the old site of the Crown Prince Temple at the foot of the mountain, which can be used to supply it. The Three Kingdoms will become one (the Three Kingdoms refer to the Chen dynasty in the Southern Dynasties, and the Zhou and Qi dynasties in the Northern Dynasties. Becoming one refers to the Sui dynasty), and there will be a great power to build this temple (referring to Prince Jin). If the temple is built, the country will be stable.' At that time, the three parties stood in a tripod, even if he heard these words, how could he build a temple? After coming out of the valley, he saw the South Peak of Folong (the preface of Bailu said that those who travel in the mountains often see Buddha statues, hence the name), and lingered and paid attention to this mountain. Before this, the divine monk Dingguang (name of a person)

【English Translation】 Said: 'This old monk once attained this samadhi (state of meditative consciousness). I told Lingyao Zegong (name of a person) about it, and therefore lost it forever.' Soon after, the court and the public heard about it and came to ask for instruction. In the first year of Dajian (era name of Emperor Xuan of Chen dynasty), Yitong Shen Junli (name of a person) invited him to open the topic of the Lotus Sutra at Waguan Temple (Emperor Ai of Jin dynasty, because the official tile kiln was located there, granted it to the monk Huili to build a temple, hence the name, located west of the city facing the Yangtze River, named Shengyuan Temple). The emperor ordered the court to be suspended for one day, and ordered the ministers to go and listen. At that time, the minister Xu Ling (official title, name of a person), Guanglu Wang Gu (official title, name of a person), attendant Kong Huan (official title, name of a person), Shangshu Mao Xi (official title, name of a person), minister Zhou Hongzheng (official title, name of a person), etc., all received the precepts and together heard this wonderful meaning. And in the time of one summer, they explained the great meaning in it. At that time, Baima Jingshao (name of a person), Dinglin Fasui (name of a person), Chan Zhong Zhiling (name of a person), Fengcheng Fa'an (name of a person), were all top monks in Jinling (place name, now Nanjing), and all paid their respects facing north (facing north, showing respect). Since then, the master often lectured with everyone on the Mahaprajnaparamita Shastra, and spoke about the Stages of Dhyana Practice (Fa Shen privately recorded thirty volumes, Zhang'an revised and finalized it into ten volumes, which is the Gradual Cessation and Contemplation of Dhyana Paramita). He also explained the Six Subtle Dharma Gates (which is the indefinite cessation and contemplation) for Mao Xi. The master stayed at Waguan Temple for about eight years. In the seventh year, he bid farewell to his disciples and said, 'Of those who sat with me in the beginning, forty people attained the Dharma. The second year, more than a hundred people, but less than ten people attained the Dharma. After that, the number of disciples increased, but the number of people who attained the Dharma decreased. I have heard that Tiantai Mountain is secluded and beautiful, and people in the past praised it. I plan to rest and recuperate there, and realize my lifelong aspirations there.' In the fourth month of summer, Emperor Xuan ordered him to stay and teach the people, and Xu Ling cried and persuaded him not to go. The master reluctantly stayed to spend the summer. In the ninth month of autumn, he then entered Tiantai Mountain (Fu Xing said that he was thirty-eight years old at this time). He once stayed at Shiqiao and saw an old monk who said, 'If the Chan master wants to build a temple, there is the old site of the Crown Prince Temple at the foot of the mountain, which can be used to supply it. The Three Kingdoms will become one (the Three Kingdoms refer to the Chen dynasty in the Southern Dynasties, and the Zhou and Qi dynasties in the Northern Dynasties. Becoming one refers to the Sui dynasty), and there will be a great power to build this temple (referring to Prince Jin). If the temple is built, the country will be stable.' At that time, the three parties stood in a tripod, even if he heard these words, how could he build a temple? After coming out of the valley, he saw the South Peak of Folong (the preface of Bailu said that those who travel in the mountains often see Buddha statues, hence the name), and lingered and paid attention to this mountain. Before this, the divine monk Dingguang (name of a person)

庵居三十載。師至光謂之曰。頗憶招手相引時否。師即悟禮像之微。夜聞空中鐘磬之聲。光曰。此犍稚集僧得住之相(犍稚音䖍地。此云竹木銅鐵聲)此處金地吾已居之。北山銀地汝宜居焉。乃于北峰創立伽藍。植松引流宛若昔夢。寺北別峰名華頂。獨往頭陀。忽於後夜大風雷震。魑魅千群狀極可畏。安心空寂自然退散。復作父母師僧之形。乍枕乍抱悲哽流涕。深念實相體達本無。尋復消殞。強軟二緣所不能動(此皆天子魔所為之狀。此土諸師修行。少有能降天子魔者)明星出時見一神僧。謂之曰。制敵勝怨乃可為勇(此二句出凈名經)復為說法。師問曰。大聖所說是何法門。當云何學。云何弘宣。答曰。此名一實諦。學之以般若。宣之以大悲。從今以後自行兼人吾皆影響。八年師安居佛隴。歲偶失稔。眾皆隨意去住。師與慧綽種苣拾象(苣者巨勝胡麻也。像即橡斗子。檡樹子也)安貧無戚。九年二月帝下詔曰。禪師佛法雄杰。時匠所宗。訓兼道俗。國之望也。宜割始豐縣調(天臺在六朝時。名始禮。朝徒吊反。稅賦也)以充眾費。蠲兩戶民用給薪水。於是眾復來集。十年五月。左僕射徐陵。以禪師創寺啟于朝。賜號修禪(尚書毛喜題篆今名大慈)陳郡袁子雄。新野庾崇。二人登山。值講凈名。即專心齋戒連辰聽法。

雄見堂前有山琉璃映徹。山陰曲澗跨以虹橋。梵僧數十皆手擎香爐登橋入堂。雄以告崇。崇稱不見。雄因發心改造講堂。天臺瀕海民業漁捕。師以身衣勸人贖[竺-二+(一/(尸@邑))]一所為放生之池。時臨海內史計詡。請講光明經。漁者聞法皆好生去殺。舍江溪[竺-二+(一/(尸@邑))]梁。六十三所。三百餘里俱成法池。詡后還都坐事被系。臨當伏法。遙想禪師冀垂一救。夜夢群魚巨億吐沫相濡。明旦有詔特原詡罪(百錄放生碑。作計尚兒。恐是字)師講經竟。乘舟出海口。望芙蓉山。眾峰峭聳。橫石孤垂。師曰。昔夢遊海上正似於此。一日見瑞雲五采。狀如月暈。遙蓋寺上。群雀嘈囋飛集櫩宇。師曰。江魚化為黃雀來謝恩耳。至德元年(陳少主)敕國子祭酒徐孝克樹碑。為銘以贊功德(文載百錄)二年永陽王(伯智少主從弟)出鎮東陽(別傳作甌越者。一路之總稱耳)致書三請師遂往赴。躬行方等晝講夜禪。王與子諶家人咸稟凈戒。少主問群臣曰。今之釋門誰為名勝。徐陵對曰。瓦官禪師禪德高邁。永陽王親承北面。愿陛下詔還京都宣弘大法。三年正月。前後三遣敕使並辭以疾(三敕具在百錄)三月更敕州郡為之勸請(百錄有敕東陽文。時大師尚留東陽)王勸師曰。主上虛己思敬。愿師時往。若一

言有益。則四生永賴。師不得已遂行。既屆金陵暫安靈曜。四月詔赴太極殿。開大智度論題。及仁王般若經題還寺就講。時百座居左(諸高座法師也)五等在右(五爵公侯伯子男也)慧暅(音亙)慧曠。慧辯。皆奉敕難問。天子臨筵聽法。百僚莫不盡敬。時僧尼類多無業。朝議欲令策經不通者皆休道。師諫之曰。調達日誦萬言未免淪墜(智論調達誦得六萬法聚。與阇王共造五逆生入地獄。此大權設化。而大師援此者。蓋方便護法之意也)槃特唯憶一偈乃獲四果(法句喻經。槃特暗塞佛授一偈。守口攝意身莫犯。如是行者得度世。豁然心開得阿羅漢)篤論為道豈關多誦。少主大說即停搜簡。師以靈曜偏隘。欲更求間靜。忽夢一人翌從嚴整。自稱冠達請住三橋。師曰。冠達乃梁武法名。三橋即光宅所在。少主聞之。即迎師居之。復下詔曰。國家舊講仁王。一年兩集。仰屈于太極殿再演此經。是月帝幸光宅寺舍身大施。聽講仁王躬禮三拜。皇后沈氏請立法名。師答以海慧。四年正月。皇太子請授菩薩戒。自太子已下咸奉戒法(南史名深。百錄請戒文。名淵恐因受戒。遂改此名)禎明元年。于光宅講法華經。時章安預聽次(文句題注。二十七歲。聽受金陵。六十九于丹丘添削)二年正月。隋伐陳國破江南皆歸於隋。師以時方喪

【現代漢語翻譯】 現代漢語譯本 言語若有益處，則四生（指胎生、卵生、濕生、化生）永遠依賴。智顗大師不得已才出行，到達金陵（今南京）后，暫時安住在靈曜寺。四月，皇帝下詔請他到太極殿，開講《大智度論》的題目，以及《仁王般若經》的題目，講完后返回寺廟繼續講解。當時，一百位高座法師坐在左邊（指各位高座法師），五等爵位的官員坐在右邊（指公、侯、伯、子、男五種爵位）。慧暅（音亙）、慧曠、慧辯等法師都奉皇帝的命令，向智顗大師提問。皇帝親自臨席聽法，百官沒有不恭敬的。當時，僧尼中有很多沒有實際修行的人，朝廷商議要對僧尼進行策經考試，不通經義的人都要停止修道。智顗大師勸諫說：『提婆達多（Devadatta）每天誦讀萬句經文，最終還是墮落了（《大智度論》中說，提婆達多誦讀了六萬法聚，與阿阇世王（Ajatasattu）共同造作了五逆罪，死後墮入地獄。這是大權菩薩的示現教化，大師引用這個例子，是爲了方便護持佛法）。槃特（Cūḍapanthaka）只會背誦一句偈頌，卻證得了四果阿羅漢（《法句喻經》中說，槃特愚笨遲鈍，佛陀教他一句偈頌：守口攝意身莫犯，如是行者得度世，他豁然開悟，證得阿羅漢果）。真正論道，豈在於誦讀的多少？』皇帝聽了很高興，就停止了篩選僧尼的計劃。智顗大師認為靈曜寺過於狹窄，想要尋找更加清凈的地方。忽然夢見一個人，儀容莊嚴整肅，自稱是冠達（Guanda），請求大師住在三橋。智顗大師說：『冠達是梁武帝（Emperor Wu of Liang）的法名，三橋是光宅寺（Guangzhai Temple）所在的地方。』皇帝聽說了這件事，就迎接智顗大師住進光宅寺，又下詔說：『國家過去講解《仁王經》，一年兩次聚集。希望大師能在太極殿再次講解這部經。』當月，皇帝駕臨光宅寺，捨身佈施，聽講《仁王經》，親自向智顗大師行三拜禮。皇后沈氏（Empress Shen）請求大師賜予法名，大師回答說：『海慧（Haihui）。』四年正月，皇太子（Crown Prince）請求大師傳授菩薩戒。從太子以下，都奉行戒法（《南史》記載，名深（Mingshen）、百錄（Bailu）請求受戒文，名淵（Mingyuan）擔心因為受戒而改名）。禎明元年，在光宅寺講解《法華經》。當時，章安（Zhang'an）在場聽講（《文句題注》記載，章安二十七歲時，在金陵聽講，六十九歲時，在丹丘增刪）。禎明二年正月，隋朝攻打陳國，攻破江南，江南全部歸屬於隋朝。智顗大師因為時局動盪

【English Translation】 English version Words that are beneficial, then the four kinds of beings (referring to those born from wombs, eggs, moisture, and transformation) will forever rely on them. Master Zhiyi had no choice but to travel, and upon arriving in Jinling (present-day Nanjing), he temporarily resided at Lingyao Temple. In the fourth month, the emperor issued an edict inviting him to the Taiji Hall to lecture on the topics of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) and the Renwang Borejing (Benevolent Kings Sutra), and after lecturing, he returned to the temple to continue his explanations. At that time, a hundred high-seat Dharma masters sat on the left (referring to the various high-seat Dharma masters), and officials of the five ranks of nobility sat on the right (referring to the five ranks of duke, marquis, earl, viscount, and baron). Dharma masters Huiming, Huikuang, and Huibian all received the emperor's order to pose questions to Master Zhiyi. The emperor personally attended the Dharma assembly to listen to the teachings, and all the officials were respectful. At that time, many monks and nuns did not have actual practice, and the court discussed conducting a sutra examination for the monks and nuns, and those who did not pass would be required to cease their monastic practice. Master Zhiyi advised, 'Even though Devadatta recited ten thousand verses daily, he still fell into ruin (the Mahaprajnaparamita-sastra states that Devadatta recited sixty thousand Dharma teachings, and together with King Ajatasattu, committed the five rebellious acts and fell into hell. This was a manifestation of great power, and the master cited this example to conveniently protect the Dharma). Cūḍapanthaka only remembered one verse, yet he attained the four fruits of Arhatship (the Dharmapada Sutra states that Cūḍapanthaka was dull-witted, and the Buddha taught him one verse: Guard your mouth, restrain your mind, do not commit offenses with your body; those who practice in this way will be liberated from the world. He suddenly awakened and attained Arhatship). Truly discussing the Way, what does it have to do with the amount of recitation?' The emperor was very pleased and stopped the plan to screen the monks and nuns. Master Zhiyi felt that Lingyao Temple was too narrow and wanted to find a more quiet place. Suddenly, he dreamed of a person, dignified and solemn, who claimed to be Guanda, requesting the master to reside at Sanqiao. Master Zhiyi said, 'Guanda is the Dharma name of Emperor Wu of Liang, and Sanqiao is where Guangzhai Temple is located.' The emperor heard about this and welcomed Master Zhiyi to reside at Guangzhai Temple, and issued an edict saying, 'In the past, the nation lectured on the Renwang Sutra, gathering twice a year. We hope that the master can lecture on this sutra again at the Taiji Hall.' In that month, the emperor visited Guangzhai Temple, made offerings of his body, listened to the Renwang Sutra, and personally bowed three times to Master Zhiyi. Empress Shen requested the master to bestow a Dharma name, and the master replied, 'Haihui.' In the first month of the fourth year, the Crown Prince requested the master to transmit the Bodhisattva precepts. From the Crown Prince downwards, all upheld the precepts (the History of the Southern Dynasties records that Mingshen and Bailu requested the text of the precepts, and Mingyuan was worried that he would have to change his name because of receiving the precepts). In the first year of the Zhenming era, he lectured on the Lotus Sutra at Guangzhai Temple. At that time, Zhang'an was present to listen to the lectures (the Annotations to the Words and Phrases record that Zhang'an listened to the lectures in Jinling at the age of twenty-seven, and added and deleted at Danqiu at the age of sixty-nine). In the first month of the second year of the Zhenming era, the Sui Dynasty attacked the Chen Dynasty, conquered Jiangnan, and Jiangnan all submitted to the Sui Dynasty. Master Zhiyi, because of the turbulent times

亂。遂杖策荊湘(杖上聲扶也。去聲者所扶之杖。今扶義。策者竹杖也。漢鄧禹杖策追光武。荊州為湖北。湘州為湖南)路次盆城(今江州地名湓浦)。夢老僧謂曰。陶侃瑞像敬屈守護。及往憩廬山。見永遠二師影象。方悟其靈。俄而潯陽反叛(即江州也)寺宇焚燬。唯此山免於見侵。益知護像之驗(晉陶侃刺廣州。海上得金像文殊。送武昌寒溪寺。侃還荊州欲載像行。船沒送還本寺。遠法師造東林。執爐向方祈之。飄然飛空而至)。隋開皇十年正月(是年南北歸一方為正統)文帝下詔曰。皇帝敬問光宅禪師。朕于佛教敬信惟重。往者周武譭棄佛法。朕曾發心立愿必許獲持。及受命於天。遂即興復。師已離世網。修己化人。必希獎進僧倫。用光大道(言光宅者存舊稱也)時秦孝王出鎮楊州(秦王揚俊。文帝子。晉王弟。李巡曰。江南之氣。輕揚據此義。字當從手)致書延屈。師謂使者曰。雖欲相見終恐緣差。既而屢旬大風。祅賊競發。水陸俱阻竟不成行。十一年。晉王代為總管(晉王楊廣代秦王為揚州總管)遣使奉迎。師曰。我與晉王深有緣契。即束衣順流不日而至。王制文請授菩薩戒。師三辭不免。乃立四愿。一者雖好禪學行不稱法。愿勿以禪法見欺。二者身闇庠序口拙暄涼。愿不責其規矩。三者為法傳燈。愿勿嫌

【現代漢語翻譯】 混亂之中，我拄著竹杖前往荊湘（'杖'字讀上聲時是扶持的意思，讀去聲時指所扶持的竹杖，現在取扶持之義。'策'指竹杖。漢朝鄧禹曾拄著竹杖追隨光武帝。荊州是現在的湖北，湘州是現在的湖南），路過盆城（即今天的江州，地名湓浦）。夢中一位老僧告訴我：'陶侃（人名）的瑞像（吉祥的佛像）敬請您守護。' 到達廬山後，我見到了慧遠（東林寺創始人）和慧永二位大師的畫像，這才明白其中的靈驗。不久，潯陽（即江州）發生叛亂，寺廟被焚燬，唯獨廬山免受侵擾。更加確信守護佛像的靈驗（晉朝陶侃任廣州刺史時，從海上得到一尊文殊菩薩金像，送到武昌寒溪寺。陶侃調回荊州時想把佛像帶走，結果船沉了，佛像又回到寒溪寺。慧遠法師建造東林寺時，手持香爐向那個方向祈禱，佛像就飄然飛到東林寺）。隋朝開皇十年正月（這一年南北統一，隋朝成為正統），隋文帝下詔說：'皇帝恭敬地問候光宅禪師（人名）。朕對佛教的敬信非常重視。過去周武帝譭棄佛法，朕曾發心立愿，一定要有機會恢復佛法。等到朕受命於天，就立即興復佛教。禪師已經脫離世俗的束縛，修身教化他人，希望能夠勉勵僧眾，弘揚佛法。'（稱'光宅'是沿用舊稱）。當時秦孝王（楊俊，隋文帝之子，晉王的弟弟。李巡說：江南之氣，輕揚，據此義，字當從手）出鎮揚州，派人送信邀請光宅禪師。禪師對使者說：'雖然想和秦王相見，但恐怕緣分有所偏差。' 不久之後，連續颳起大風，叛賊紛紛起事，水路都被阻斷，最終未能成行。開皇十一年，晉王（楊廣，後來的隋煬帝）代替秦王擔任揚州總管，派使者前來迎接。光宅禪師說：'我與晉王有很深的緣分。' 於是整理好衣物，順著水路，沒幾天就到了。晉王制定禮儀，請求禪師傳授菩薩戒。禪師三次推辭，最終沒有推辭掉，於是立下四個願望：第一，雖然喜歡禪學，但行為不符合佛法，希望不要用禪法來欺騙我。第二，我不熟悉官場禮儀，不善於寒暄問候，希望不要責怪我的不合規矩。第三，爲了弘揚佛法，傳續佛燈，希望不要嫌棄 第四，

【English Translation】 In confusion, I leaned on my bamboo staff and headed towards Jing and Xiang (When '杖' is pronounced in the rising tone, it means to support; when pronounced in the departing tone, it refers to the bamboo staff being supported, now taking the meaning of support. '策' refers to a bamboo staff. Deng Yu of the Han Dynasty once leaned on a bamboo staff to follow Emperor Guangwu. Jingzhou is now Hubei, and Xiangzhou is now Hunan), passing by Pencheng (now Jiangzhou, place name Penpu). In a dream, an old monk told me: 'Please respectfully protect the auspicious image of Tao Kan (person's name).' Upon arriving at Mount Lu, I saw the portraits of Master Huiyuan (founder of Donglin Temple) and Master Huiyong, and then I understood the miraculousness of it. Soon after, a rebellion broke out in Xunyang (i.e., Jiangzhou), and the temples were burned down, but Mount Lu was spared from invasion. I became even more convinced of the miraculousness of protecting the Buddha image (During the Jin Dynasty, when Tao Kan was the governor of Guangzhou, he obtained a golden statue of Manjusri Bodhisattva from the sea and sent it to Hanxi Temple in Wuchang. When Tao Kan was transferred back to Jingzhou, he wanted to take the statue with him, but the ship sank, and the statue returned to Hanxi Temple. When Dharma Master Huiyuan built Donglin Temple, he held an incense burner and prayed in that direction, and the statue floated to Donglin Temple). In the first month of the tenth year of the Kaihuang era of the Sui Dynasty (this year, the north and south were unified, and the Sui Dynasty became the legitimate dynasty), Emperor Wen of Sui issued an edict saying: 'The Emperor respectfully greets Chan Master Guangzhai (person's name). I attach great importance to my respect and belief in Buddhism. In the past, Emperor Wu of the Northern Zhou Dynasty destroyed Buddhism, and I once made a vow that I must have the opportunity to restore Buddhism. When I received the mandate from heaven, I immediately revived Buddhism. The Chan Master has already broken away from the shackles of the world, cultivating himself and teaching others, hoping to encourage the Sangha and promote the Great Way.' (Calling him 'Guangzhai' is using the old title). At that time, Prince Xiao of Qin (Yang Jun, son of Emperor Wen of Sui, younger brother of the Prince of Jin. Li Xun said: The Qi of Jiangnan is light and unrestrained, according to this meaning, the character should be written with the hand radical) was stationed in Yangzhou and sent someone to invite Chan Master Guangzhai. The Chan Master said to the messenger: 'Although I want to meet the Prince of Qin, I am afraid that the affinity is somewhat lacking.' Soon after, strong winds blew continuously, and rebels rose up one after another, and the waterways were blocked, and in the end, it did not happen. In the eleventh year of the Kaihuang era, the Prince of Jin (Yang Guang, later Emperor Yang of Sui) replaced the Prince of Qin as the governor of Yangzhou and sent an envoy to welcome him. Chan Master Guangzhai said: 'I have a deep affinity with the Prince of Jin.' So he tidied up his clothes and went down the waterway, arriving in a few days. The Prince of Jin established etiquette and requested the Chan Master to transmit the Bodhisattva precepts. The Chan Master declined three times, but in the end, he could not decline, so he made four vows: First, although I like Chan Buddhism, my behavior does not conform to the Dharma, I hope you will not deceive me with Chan Dharma. Second, I am not familiar with official etiquette, and I am not good at greetings, I hope you will not blame me for not conforming to the rules. Third, in order to promote the Dharma and pass on the lamp, I hope you will not dislike Fourth,

其去就。四者若丘壑念起。愿放飲啄以終餘年。許此四心乃赴優旨。時王方希凈戒。遂允其愿。以是年十一月二十三日。于總管大聽事設千僧齋授菩薩戒法。師謂王曰。大王紆遵聖禁可名總持。王贊師曰。大師傳佛法燈宜稱智者(自受戒后。諸書往來。皆稱弟子總持)授戒既畢。出居城外禪眾寺。即欲西上。王固請留。師曰先有明約豈當相違。王乃遣柳顧言。致書請留。待來年二月。約至棲霞送別。十二年二月。師奉書于王。請為東林峰頂兩寺檀越。王復書許之。三月。師將啟行。王復致書。請就攝山安居度夏師不許。王命有司具裝發遣。師遂至止廬山。七月。王遣使往廬山參省。八月。師往衡山營建功德。酬師恩也。十一月。王遣書往潭州奉迎。十二月。師至荊州旋鄉答地。將建福庭。乃于當陽玉泉山(此地在隋通為荊州。朱梁時分。置荊門軍)創立精舍。及重修十住寺。道俗稟戒聽講者。至五千餘人。初至當陽望沮漳山色堆藍。欲卜清溪以為道場。意嫌迫隘遂上金龍。池北百餘步有一大木。婆娑偃蓋中虛如庵。乃于其處趺坐入定。一日天地晦冥風雨號怒。妖怪殊形倏忽千變。有巨蟒長十餘丈。張口內向。陰魔列陳炮矢如雨。經一七日了無懼色。師閔之曰。汝所為者生死眾業。貪著余福不自悲悔。言訖象妖俱滅。其

【現代漢語翻譯】 其去留。四者若丘壑之念生起，愿放任飲啄以終其餘年。允許這四種心願，才應允優厚的旨意。當時國王正希望受持清凈戒律，於是應允了他的願望。在這一年十一月二十三日，于總管大聽事設定千僧齋，傳授菩薩戒法。大師對國王說：『大王能夠遵循聖人的禁戒，可以稱為總持（Dharani）。』國王讚歎大師說：『大師傳揚佛法之燈，應該稱為智者（Jnani）。』（自從受戒后，諸書信往來，都自稱弟子總持）。授戒完畢后，大師出城居住在禪眾寺，就想要西行。國王堅決請求他留下。大師說：『先前有明確的約定，怎麼可以違背呢？』國王於是派遣柳顧言，送書信請求大師留下，等待來年二月，約定到棲霞寺送別。十二年二月，大師將書信呈給國王，請求為東林峰頂兩座寺廟的檀越（Dānapati，施主）。國王回信答應了他。三月，大師將要出發，國王再次送書信，請求到攝山安居度過夏天，大師沒有答應。國王命令有關部門準備行裝送大師出發。大師於是到達廬山。七月，國王派遣使者前往廬山拜見問候。八月，大師前往衡山營建功德，酬謝國王的恩情。十一月，國王派遣書信前往潭州奉迎大師。十二月，大師到達荊州，回鄉答謝土地，將要建立福庭。於是在當陽玉泉山（此地在隋朝時統屬於荊州，朱梁時分出，設定荊門軍）創立精舍，以及重新修繕十住寺。前來稟受戒律、聽聞講經的道俗，達到五千餘人。當初到達當陽，遙望沮漳山色堆疊如藍色，想要選擇清溪作為道場，但覺得地方狹窄，於是登上金龍池北面一百多步的地方，有一棵大樹，枝葉繁茂如傘蓋，中間空虛如庵室，於是就在那裡跏趺而坐入定。一日天地昏暗，風雨怒號，妖怪呈現各種奇異的形狀，倏忽之間變化萬千。有一條巨蟒長十餘丈，張開口向內吞噬，陰魔列隊佈陣，炮矢如雨點般射來。經過七日，大師沒有絲毫懼色。大師憐憫它們說：『你們所做的都是生死輪迴的眾業，貪戀剩餘的福報而不自悲傷悔恨。』話音剛落，像妖都消失了，其

【English Translation】 Where he would go or stay. If the four thoughts of hills and valleys arise, I wish to be allowed to drink and peck to finish my remaining years. If these four wishes are granted, then I will accept the gracious decree.' At that time, the king was hoping for pure precepts, so he granted his wish. On the twenty-third day of the eleventh month of that year, at the main hall of the chief administrator, he set up a thousand-monk vegetarian feast to transmit the Bodhisattva precepts. The master said to the king, 'Your Majesty, if you can follow the holy prohibitions, you can be called Dharani (Tổng Trì).' The king praised the master, saying, 'The master transmits the lamp of the Buddha-dharma and should be called Jnani (Trí Giả).' (Since receiving the precepts, in all correspondence, he referred to himself as disciple Dharani). After the precepts were transmitted, the master left the city to reside at the Chanzhong Temple, intending to go west. The king firmly requested him to stay. The master said, 'There was a clear agreement beforehand, how can I go against it?' The king then sent Liu Guyan to deliver a letter requesting the master to stay, waiting until the second month of the following year, agreeing to see him off at Qixia Temple. In the second month of the twelfth year, the master presented a letter to the king, requesting to be a Dānapati (Tán Việt, benefactor) for the two temples on the peak of Donglin. The king replied in a letter agreeing to it. In the third month, the master was about to depart, and the king sent another letter, requesting him to stay at Sheshan to spend the summer, but the master did not agree. The king ordered the relevant departments to prepare the luggage and send the master off. The master then arrived at Mount Lu. In the seventh month, the king sent an envoy to Mount Lu to pay respects and inquire. In the eighth month, the master went to Mount Heng to build merit and virtue, repaying the king's kindness. In the eleventh month, the king sent a letter to Tanzhou to welcome the master. In the twelfth month, the master arrived at Jingzhou, returning to his hometown to thank the land, intending to build a blessed courtyard. Thus, at Yuquan Mountain in Dangyang (this place belonged to Jingzhou during the Sui Dynasty, and was separated during the Zhu Liang Dynasty, establishing the Jingmen Army), he founded a hermitage and rebuilt the Shizhu Temple. Those who came to receive precepts and listen to lectures, both monks and laypeople, numbered more than five thousand. When he first arrived in Dangyang, looking at the blue-colored mountains of Ju and Zhang, he wanted to choose Qingxi as a place for practice, but felt it was too narrow, so he ascended to the north of Jinlong Pond, about a hundred steps away. There was a large tree, its branches and leaves luxuriant like an umbrella, with a hollow center like a hermitage, so he sat there in the lotus position and entered samadhi. One day, the sky and earth were dark, the wind and rain roared, and demons appeared in various strange forms, changing in an instant. There was a giant python more than ten zhang long, opening its mouth inward, and the yin demons lined up in battle formation, with cannon arrows raining down. After seven days, the master showed no fear. The master pitied them, saying, 'What you are doing is all the karma of birth and death, clinging to remaining blessings without sorrow or repentance.' As soon as he spoke, the elephant demons all disappeared, and the

夕云開月明。見二人威儀如王長者美髯而豐厚。少者冠帽而秀髮。前致敬曰。予即關羽。漢末紛亂九州瓜裂。曹操不仁。孫權自保。予義臣蜀漢。期復帝室。時事相違有志不遂。死有餘烈故王此山。大德聖師何枉神足。師曰。欲於此地建立道場。以報生身之德耳。神曰。愿哀閔我愚特垂攝受。此去一舍山如覆船。其土深厚。弟子當與子平(蜀先主拜羽前將軍。率眾攻曹仁不克。孫權已據江陵。羽因遁走吳馬忠獲羽及其子平。于章鄉斬之。唐書。羽生侍中興。其裔孫播相德宗)建寺化供護持佛法。愿師安禪。七日以須其成。師既出定。見湫潭千丈化為平址。棟宇煥麗巧奪人目。神運鬼工其速若是。師領眾入居。晝夜演法。一日神白師曰。弟子今日獲聞出世間法。愿洗心易念求受戒永為菩提之本。師即秉爐授以五戒。於是神之威德昭布千里。遠近瞻禱莫不肅敬(智者上玉泉圖。必應表聞神異。故晉王答書有云。當陽建寺。既事出神心。理生望表。即當具奏嘉號。章安撰別傳。略不及關王事。殊所未曉。若謂之無所聞知。則章安親在玉泉聽講矣。謂之不語神怪。則華頂安禪。強軟二魔。必言之矣。矧夫關氏事蹟逮今神應。豈于當時有所遺逸邪。今據玉泉碑以補其闕。用彰吾祖之聖德若此。至若別傳敘事之際。尚多浮辭。今並

【現代漢語翻譯】 現代漢語譯本：夕陽西下，雲彩散開，月亮變得明亮起來。我看見兩個人，威嚴氣度如同王者，年長者有著美麗的鬍鬚，面容豐厚。年輕的那位頭戴帽子，頭髮秀美。他們上前向我致敬說：『我就是關羽（三國時期蜀漢名將）。漢朝末年，天下紛亂，九州分裂。曹操不講仁義，孫權只顧自保。我作為蜀漢的忠義之臣，期望匡扶漢室，但時事與我的願望相違背，壯志未酬身先死，死後仍有餘烈，所以鎮守這座山。大德聖師為何屈尊降貴，來到這裡？』 智者大師回答說：『我想在這裡建立道場，以報答我此生的恩德。』關羽說：『希望您能哀憐我這愚昧之人，特別地攝受我。從這裡過去一舍之地，有一座山像倒扣的船，那裡的土地深厚。我關羽當與子平（關羽之子，蜀漢先主劉備拜關羽為前將軍，率領軍隊攻打曹仁沒有成功，孫權已經佔據江陵，關羽因此逃走，被吳國的馬忠在章鄉抓獲，父子二人被斬殺。唐書記載，關羽生了侍中關興，他的後代關播曾任德宗宰相）一起建造寺廟，化導供養，護持佛法。希望大師您能在此安心禪定七日，等待寺廟建成。』 智者大師從禪定中出來，看見千丈深的沼澤已經變成平地，殿宇房屋煥然一新，精巧的程度令人驚歎。神的力量和鬼斧神工的速度竟然如此之快。智者大師帶領眾人入住寺廟，日夜不停地演說佛法。一天，關羽對智者大師說：『弟子今日有幸聽聞出世間的佛法，願意洗心革面，求受戒律，永遠作為菩提的根本。』智者大師於是點燃香爐，為關羽授以五戒。從此，關羽的神威和恩德昭布千里，遠近的人們瞻仰祈禱，無不肅然起敬（智者大師上報玉泉寺的圖，必定會應驗神異的表聞，所以晉王答覆的信中說，在當陽建立寺廟，既然是出於神的心意，理應上表奏請嘉獎封號，就應當具奏嘉獎封號。章安撰寫的別傳，略微沒有提及關王的事情，實在令人不解。如果說他沒有聽說過這件事，那麼章安親自在玉泉寺聽講。如果說他不談論神怪之事，那麼在華頂安禪時，遇到的強魔和軟魔，一定會談論。更何況關羽的事蹟流傳至今，神蹟不斷顯現，難道在當時會有所遺漏嗎？現在根據玉泉寺的碑文來補充這個缺失，用來彰顯我祖師的聖德。至於別傳敘述事情的時候，還有很多浮誇的言辭，現在一併……）

【English Translation】 English version: The evening sun sets, the clouds disperse, and the moon becomes bright. I saw two people, their demeanor as majestic as kings, the elder with a beautiful beard and a full face. The younger one wore a hat and had elegant hair. They stepped forward and paid their respects, saying, 'I am Guan Yu (a famous general of the Shu Han during the Three Kingdoms period). At the end of the Han Dynasty, the world was in turmoil, and the nine provinces were divided. Cao Cao was unrighteous, and Sun Quan only cared about self-preservation. As a loyal minister of Shu Han, I hoped to restore the Han Dynasty, but the times went against my wishes. My ambitions were not fulfilled before my death, but my spirit remains, so I guard this mountain. Why does the great virtuous master condescend to come here?' The wise master replied, 'I wish to establish a monastery here to repay the kindness of this life.' Guan Yu said, 'I hope you can have compassion on me, a foolish person, and especially accept me. One 'she' (a unit of distance) from here, there is a mountain like an overturned boat, where the soil is deep. I, Guan Yu, will build a temple together with Ziping (Guan Yu's son, Liu Bei, the first ruler of Shu Han, appointed Guan Yu as the vanguard general, leading troops to attack Cao Ren without success. Sun Quan had already occupied Jiangling, so Guan Yu fled and was captured by Ma Zhong of Wu in Zhangxiang, and the father and son were beheaded. The Tang History records that Guan Yu had a son named Guan Xing, who served as a court attendant, and his descendant Guan Bo served as the chancellor of Emperor Dezong), transform and offer support, and protect the Dharma. I hope that you, Master, can meditate here in peace for seven days and wait for the temple to be completed.' The wise master emerged from meditation and saw that the thousand-zhang deep swamp had become a flat ground, and the halls and houses were brand new, so exquisite that they were breathtaking. The power of the gods and the speed of the ghostly craftsmanship were so fast. The wise master led the people to move into the temple and preached the Dharma day and night. One day, Guan Yu said to the wise master, 'Today, I, your disciple, am fortunate to hear the Dharma that transcends the world, and I am willing to wash my heart and change my mind, seek to receive the precepts, and forever take them as the root of Bodhi.' The wise master then lit the incense burner and gave Guan Yu the five precepts. From then on, Guan Yu's divine power and grace spread thousands of miles, and people from far and near looked up to him and prayed, all with reverence (The wise master reported the picture of Yuquan Temple, and the report of the divine anomaly would surely be fulfilled, so the letter from King Jin replied that the temple was built in Dangyang, since it was from the mind of the gods, it should be reported to request a commendation title, and it should be reported to commend the title. Zhang An's biography slightly did not mention the affairs of King Guan, which is really incomprehensible. If he had not heard of this matter, then Zhang An personally listened to the lectures at Yuquan Temple. If he did not talk about gods and monsters, then when he was meditating in Huading, the strong and soft demons he encountered would definitely talk about it. Moreover, Guan Yu's deeds have been passed down to this day, and miracles continue to appear. Could there have been any omissions at that time? Now, according to the inscription on the Yuquan Temple stele, this omission is supplemented to show the sacred virtue of my ancestor. As for the narrative in the biography, there are still many exaggerated words, and now they are all...)

刪略。務存簡實。至他所未錄者。今並收載。覽者宜知)十三年二月。晉王入朝行次陜州。遣書往荊州奉迎。夏四月。于玉泉說法華玄義(章安云。次在江陵。奉蒙玄義是也)五月。遣智邃奉書晉王。上玉泉伽藍圖。並求撰衡禪師碑。因獻萬春樹皮袈裟(梁武帝時外國所貢)王答曰。奉旨于當陽造寺。既事出神心。理生望表(詳此二句正言關王建寺之事)即當具奏嘉號。時自春徂夏。天旱不雨。百姓咸謂龍怒。師至水發之源。口咒手揮風雨交集。民眾大喜歌詠滿道。荊州總管王積入山致拜。戰汗不已。退謂人曰。吾屢經軍陳臨危更勇。未嘗如今日之怖懼(隋書王世積。后為涼州總管。謀反被誅)七月。王以創寺奏上。賜名玉泉。八月。荊州弟子陳子秀。致疏請講法華。十四年夏四月。于玉泉說摩訶止觀。一夏敷揚二時慈沾(此早晚兩講之明據)是年過岳州。刺史王宣武請授大乘戒法。學士曇捷請講金光明。其俗專業殺捕。及聞法感化。於是一郡五縣。一千餘所咸舍殺業。十五年春。晉王久留京師。將還鎮遣使奉迎。師乘流東下止揚州禪眾寺。六月。王奉書求學禪慧。其辭曰。戒為基址昔年虔受。而定品禪枝屏散歸靜。未知可開化否。師復書以本懷。夙在天臺。舊居禪定一門。懼乖深寄。更回神慮別俟勝賢。后三日王復

【現代漢語翻譯】 現代漢語譯本： （刪略。務求簡明扼要。對於其他未收錄的內容，現在一併收錄。讀者應該瞭解）十三年二月，晉王前往朝見，途中經過陜州，派遣使者送信到荊州迎接智者大師。夏季四月，在玉泉寺宣講《法華玄義》（章安大師說，智者大師上次在江陵，講授《法華玄義》）。五月，派遣智邃奉送信給晉王，呈上玉泉伽藍圖，並請求撰寫衡禪師的碑文，同時獻上萬春樹皮製成的袈裟（梁武帝時期外國進貢的）。晉王回覆說：『奉旨意在當陽建造寺廟，這件事出自神聖的心意，理應超出期望。』（詳細說明這兩句話正是指關羽建寺的事情）『我將上奏朝廷給予嘉獎。』當時從春天到夏天，天旱無雨，百姓都說是龍神發怒。智者大師到達水源之處，口中唸咒，手勢揮動，頓時風雨交加。民眾非常高興，歌頌之聲充滿道路。荊州總管王積入山拜見智者大師，嚇得戰戰兢兢，退下後對人說：『我多次經歷軍陣，面臨危險更加勇敢，從未像今天這樣恐懼。』（《隋書·王世積》記載，王世積後來擔任涼州總管，謀反被處決）。七月，晉王將建造寺廟的情況上奏朝廷，朝廷賜名玉泉寺。八月，荊州的弟子陳子秀呈上奏疏，請求講授《法華經》。十四年夏季四月，在玉泉寺宣講《摩訶止觀》，整個夏天都在弘揚佛法，早晚兩次慈悲教誨（明確說明這是早晚兩次講經）。這年經過岳州，刺史王宣武請求傳授大乘戒法，學士曇捷請求講授《金光明經》。當地的風俗是專門從事殺生捕獵，聽到佛法后深受感化，於是整個郡的五個縣，一千多戶人家都停止了殺生行業。十五年春，晉王長期留在京城，將要返回鎮守的地方，派遣使者迎接智者大師。智者大師順流東下，停留在揚州禪眾寺。六月，晉王奉送信件，請求學習禪定智慧，信中的話是：『戒律是基礎，過去已經虔誠接受。而禪定就像樹枝一樣分散，迴歸平靜。不知道是否可以開啟教化？』智者大師回信表明自己的心意，一直都在天臺山，長期居住在禪定一門，擔心違背了您的深切期望，請您重新考慮，等待其他賢能的人。三天後，晉王再次……

【English Translation】 English version: (Omissions. Strive for brevity and accuracy. Those not recorded elsewhere are now included. Readers should be aware.) In the second month of the thirteenth year, Prince Jin went to court and passed through Shanzhou, sending a letter to Jingzhou to welcome Zhiyi (智者大師). In the fourth month of summer, he lectured on the 'Profound Meaning of the Lotus Sutra' (法華玄義) at Yuquan Temple (玉泉寺) (Zhang'an (章安大師) said that Zhiyi was previously in Jiangling, lecturing on the 'Profound Meaning of the Lotus Sutra'). In the fifth month, he sent Zhisui (智邃) with a letter to Prince Jin, presenting a map of the Yuquan Monastery (玉泉伽藍圖) and requesting an inscription for the stele of Chan Master Heng (衡禪師), and also presented a kasaya (袈裟) made of the bark of the Wanchun tree (萬春樹), which was a tribute from a foreign country during the Liang Dynasty (梁武帝). Prince Jin replied: 'Following the imperial decree to build a temple in Dangyang, this matter arises from a divine intention and should exceed expectations.' (These two sentences clearly refer to Guan Yu (關羽) building the temple.) 'I will report to the court for commendation.' At that time, from spring to summer, there was a drought, and the people said it was the dragon's anger. Zhiyi arrived at the source of the water, chanting mantras and waving his hands, and wind and rain gathered. The people were very happy, and songs of praise filled the roads. Wang Ji (王積), the general manager of Jingzhou, went up the mountain to pay homage to Zhiyi, trembling with fear. He retreated and said to others: 'I have experienced many battles and become more courageous in the face of danger, but I have never been as afraid as I am today.' (The 'Book of Sui (隋書)' records that Wang Shiji (王世積) later served as the general manager of Liangzhou and was executed for rebellion.) In the seventh month, Prince Jin reported the construction of the temple to the court, and the court named it Yuquan Temple. In the eighth month, Chen Zixiu (陳子秀), a disciple from Jingzhou, submitted a memorial requesting a lecture on the Lotus Sutra (法華經). In the fourth month of the fourteenth year, he lectured on the 'Great Calming and Contemplation' (摩訶止觀) at Yuquan Temple, spreading the Dharma throughout the summer, with compassionate teachings twice a day (clearly indicating that these were morning and evening lectures). This year, passing through Yuezhou, Wang Xuanwu (王宣武), the prefect, requested the transmission of the Mahayana precepts (大乘戒法), and the scholar Tan Jie (曇捷) requested a lecture on the 'Golden Light Sutra' (金光明經). The local custom was to specialize in killing and hunting, but after hearing the Dharma, they were deeply moved, and thus more than a thousand households in the five counties of the entire prefecture stopped the killing industry. In the spring of the fifteenth year, Prince Jin stayed in the capital for a long time and was about to return to his garrison, sending an envoy to welcome Zhiyi. Zhiyi traveled east along the river and stopped at Chanzhong Temple (禪眾寺) in Yangzhou. In June, Prince Jin sent a letter requesting to learn Chan (禪) wisdom, saying in the letter: 'Precepts are the foundation, and I have received them sincerely in the past. But the branches of Chan meditation are scattered, returning to stillness. I do not know if it can be opened for teaching?' Zhiyi replied with his own intention, having always been at Mount Tiantai (天臺山), residing in the gate of Chan meditation for a long time, fearing that he would violate your deep expectations, please reconsider and wait for other virtuous people. Three days later, Prince Jin again...

書云。智者昔在陳朝瓦官大集。榮公先被折角。兩瓊才獲交綏(小莊嚴寺慧榮。答難墮負。如折其角。漢書五鹿嶽嶽。朱云折其角。兩瓊者。彭城寶瓊。建初寶瓊。並梁朝人。綏者馬頷下纓也。戰則兩馬相觸。今兩瓊與智者議論。才交綏便怯走也。左傳交綏而退)。

前往荊州。舊學名僧莫不歸服。非禪不智驗乎金口(止觀引經云。非禪不智。非智不禪)弟子即日而不依請。如彼彌勒今當問誰(法華經。彌勒作是念。今者世尊現神變相。以何因緣而有此瑞。今當問誰誰能答者。云云)七月。以所著凈名義疏初卷奉王。是月。師以荊州立玉泉及所修十住寺。請王為檀越。王即貽書達荊州總管。嘗令檢校復致書。勸留棲霞。庶獲咨決行道。本貴安心。寧勞過遠天臺之路。幸輟前懷。師復書曰。棲霞咫尺非關本誓。天臺既是寄終之地。故每屬弟子。一旦無常。愿歸骨于天臺。昔愿創伽藍。故欲遣修葺。方乞寺名。屈作檀越。王答皆許之。八月。蔣山棲霞寺沙門保恭。奉納本寺田園。請師來居不赴。九月。王迎師入城。既入謁懇辭東歸。王不敢留遂行。吳越之民掃巷以迎。沿道令牧幡華交侯。寺久荒蕪已十二載。人蹤斷絕竹木成林。將至半涂一僧雪頂。駐錫當路逡巡即沒。咸謂聖賢之見迎。師雅好林泉負杖吟詠。嘗遊行

而歡曰。靜夜深山。澄神自照。豈不樂乎。十七年四月。立御眾製法十條。付知堂上座慧諫(見百錄)是月。王遣使入山參問。期以今秋迎覲江都。八月。會稽嘉祥寺沙門吉藏。百餘人奉疏請講法華不赴。嘗於一夜皎月映床。獨坐說法如人問難。侍者智晞明旦啟曰。未審夜來見何因緣。師曰。吾初夢大風忽起吹壞寶塔。次見梵僧謂我曰。機緣如薪照用如火。傍助如風三事備矣。化道乃行。華頂之夜。許相影響。機用將盡。傍助亦息。故相告耳。又見南嶽共喜禪師令吾說法。即自念言。余法名義。皆曉自裁。唯三觀三智。最初面受。說竟謂我曰。他力華整(應是國名永詳所在)相望甚久。緣必應往吾等相送。吾拜稱諾。此死相現也。吾憶少時之夢。當終此地。所以每欣歸山。今奉冥告勢必不久。吾終后當藏屍于西南峰石周龕植松覆坎。立二白塔。使見者發菩提心。又經少時語弟子曰。商行寄金醫去留藥。吾雖不敏狂子可悲。乃口授觀心論。隨語疏成。十月。王遣使入山奉迎。師即日散施什物以與貧乏。標杙山下以擬殿堂(杙音弋橛也)畫作圖形以為模式。誡其徒曰。后若造寺一用此法。或疑山澗險峙何能成寺。師曰。此非小緣乃是王家所辨(辨俗)眾不測其旨。次日隨使出山行次石城。乃稱有疾謂智越曰。大王欲使吾來

。吾不負言。吾知命在此。故不須前進。石城是天臺西門。大佛是當來靈像。處所既好。宜最後用心。衣缽道具。一分奉彌勒。一分充羯磨。語已右脅西向而臥。專念彌陀觀音及般若名。晉王聞師在疾。遣醫往治或請進藥。師曰。能遣病留殘年乎。病不與身合。藥何能遣。年不與心合。藥何所留。智晞往日復何所聞。觀心論中復何所道。又請進齋。師曰。非但步影為齋(日影不過午)能無緣無觀。即真齋也(無所緣無能觀。是為境觀俱亡)十一月二十一日。造發願文言。吳縣維衛迦葉二像。鄮縣阿育王塔寺。剡縣十丈彌勒。三處尊儀用表三世。頹毀剝壞愿更莊嚴。付囑後人使經營修立。是日口授遣書。並手書四十六字(唯此四十六字親筆)其書略云。蓮華香爐。犀角如意。是王所施。今以仰別。愿德香遠聞。長保如意也。及以造寺圖式。並石像發願文。悉用仰囑書畢命凈掃室內。索三衣缽。令侍者唱二部經為最後聞思。聽法華竟。贊曰。法門父母。慧解由生。本跡曠大。微妙難測。四十餘年蘊之。知誰可與。唯獨自明瞭。餘人所不能見。輟片絕弦於今日矣(郢人輟斤。伯牙絕弦。並見莊子)聽無量壽竟。贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現能改悔者。尚得往生。況戒慧熏修。行道力故。實不唐

【現代漢語翻譯】 現代漢語譯本 我不會食言。我知道我的壽命就在這裡了，所以不必再往前走了。石城是天臺山的西門，大佛是未來佛彌勒的靈像。這裡環境很好，適合我最後用心修行。我的衣缽和法器，一份供奉給彌勒（未來佛），一份用於僧團羯磨（僧團事務）。說完，他向西側身躺下，專心念誦阿彌陀佛、觀世音菩薩以及般若（智慧）的名號。晉王聽說智顗（大師名）生病了，派醫生前去診治，或者請求進獻藥物。智顗說：『能讓疾病離開，留下殘餘的壽命嗎？疾病與身體結合在一起，藥物怎麼能驅趕？壽命與心識結合在一起，藥物又能留下什麼？你智晞（晉王）往日又聽到了什麼？《觀心論》中又說了什麼？』又請求進獻齋飯。智顗說：『不僅僅是步影為齋（日影不超過中午），能夠做到無緣無觀，才是真正的齋戒（沒有攀緣，沒有能觀，這是境和觀都消失的狀態）。』十一月二十一日，智顗寫下發愿文，說：『吳縣的維衛佛像和迦葉佛像，鄮縣的阿育王塔寺，剡縣的十丈彌勒佛像，這三處尊像代表過去、現在、未來三世。如果它們頹廢損壞，我希望能夠重新修繕莊嚴。』他囑咐後人要經營修繕這些地方。當天，他口述遺書，並親手書寫了四十六個字（只有這四十六個字是親筆所寫）。書信大致內容是：『蓮花香爐、犀角如意，是晉王您所施捨的，現在用它們來告別。愿您的德行和香氣遠播，長久保持如意。』以及造寺的圖紙，還有石像的發願文，全部用書信囑託。寫完遺書後，智顗命令清掃室內。索取三衣和缽，讓侍者唱誦二部經，作為他最後聽聞和思考的內容。聽完《法華經》后，他讚歎說：『法門是父母，智慧由此而生。本跡廣大，微妙難以測度。四十多年來蘊藏於心，知道可以傳給誰呢？只有自己明白，其他人無法看見。今天就像郢人停止揮斧，伯牙斷絕琴絃一樣（比喻技藝失傳，知音難覓）。』聽完《無量壽經》后，他讚歎說：『四十八大愿，莊嚴極樂凈土。華池寶樹，容易前往卻沒有人去。即使是面臨火車地獄景象的人，如果能夠改過懺悔，尚且可以往生，更何況是戒律和智慧熏修，憑藉修行道的力量，實在不會徒勞無功。』

【English Translation】 English version I will not break my word. I know my life ends here, so there is no need to go further. Stone City is the west gate of Tiantai Mountain, and the Great Buddha is the sacred image of Maitreya (the future Buddha). This place is good, suitable for me to focus on cultivation in my final days. My robes and alms bowl, one part is offered to Maitreya (future Buddha), and one part is used for the Sangha's Karma (Sangha affairs). After saying this, he lay down on his right side facing west, focusing on reciting the names of Amitabha Buddha, Avalokiteshvara Bodhisattva, and Prajna (wisdom). King Jin heard that Zhiyi (the master's name) was ill and sent a doctor to treat him, or requested to offer medicine. Zhiyi said, 'Can it make the disease leave and leave behind the remaining life? The disease is combined with the body, how can medicine drive it away? Life is combined with consciousness, what can medicine leave behind? What did you, Zhixi (King Jin), hear in the past? What did the 'Treatise on Contemplating the Mind' say?' He also requested to offer vegetarian food. Zhiyi said, 'It is not just walking in the shadow as a fast (the shadow of the sun does not exceed noon), being able to be without conditions and without observation is the true fast (no clinging, no observer, this is the state where both the object and the observer disappear).' On November 21st, Zhiyi wrote a vow, saying, 'The Vaisravana and Kashyapa Buddha statues in Wu County, the Ashoka King Pagoda Temple in Mao County, and the ten-zhang Maitreya Buddha statue in Shan County, these three venerable images represent the past, present, and future three worlds. If they are dilapidated and damaged, I hope to be able to renovate and adorn them.' He instructed future generations to manage and repair these places. On the same day, he dictated a will and personally wrote forty-six characters (only these forty-six characters were written in his own hand). The letter roughly said: 'The lotus incense burner and rhinoceros horn Ruyi (scepter), were given by you, King Jin, and now I use them to say goodbye. May your virtue and fragrance spread far and wide, and may you always keep Ruyi.' As well as the temple construction drawings, and the vow for the stone statue, all entrusted in the letter. After writing the will, Zhiyi ordered the room to be cleaned. He asked for his three robes and alms bowl, and asked the attendant to chant two sutras as the last content he would hear and contemplate. After listening to the 'Lotus Sutra', he praised: 'The Dharma gate is the parent, and wisdom arises from it. The origin and traces are vast, and the subtlety is difficult to fathom. It has been contained in the heart for more than forty years, who knows who it can be passed on to? Only I understand it myself, others cannot see it. Today is like the craftsman of Ying stopping his axe, and Boya breaking his zither strings (a metaphor for the loss of skill and the difficulty of finding a confidant).' After listening to the 'Infinite Life Sutra', he praised: 'The forty-eight great vows adorn the Pure Land of Ultimate Bliss. The lotus pond and jeweled trees are easy to reach, but no one goes there. Even those who face the scene of the hell of fire carts, if they can repent and reform, can still be reborn, let alone those who are cultivated with precepts and wisdom, relying on the power of the path of practice, it will not be in vain.'

捐。當唱經時。吳郡侍官張達等五人。見石佛倍大光明滿山。直入房內。唱經竟。索香湯漱口。說十如四不生十法界三觀四無量心四悉檀四諦十二因緣六波羅蜜。一一法門攝一切法。皆能通心到清涼池。若能于病患境達諸法門者。即二十五人。百金可寄(涅槃經商行寄金喻)今我最後策觀談玄(凡言策經策試策法。及今策觀。皆鞭策令進之義)最後善寂吾今當入(善入寂滅)智朗請曰。不審師入何位。沒此何生。誰可宗仰。師曰。汝等懶種善根問他功德。如盲問乳告實何益。吾今當爲破除汝疑。吾不領眾必凈六根。為他損己只五品耳。吾諸師友侍從觀音皆來迎我。波羅提木叉是汝之師。吾常說四種三昧是汝明導。我與汝等因法相遇以法為親。傳通佛燈是為眷屬。又誡維那曰。人命將終聞鐘磬聲。增其正念。惟長惟久氣盡為期。云何身冷方復聲磬。世間哭泣喪服皆不應為。言訖唱三寶名。如入三昧。實此月二十四日未時也春秋六十。僧夏四十。安坐在外經歷十日。道俗奔赴號泣繞拜。入龕之後流汗遍身。將舁歸佛隴連雨不休。弟子咒愿乞加神力。才舉禪龕應時開霽。乃于寺西南峰起墳奉藏。從先囑也。傳法弟子三十二人。得法自行者不可稱數(梁肅禪林寺碑。得門者千數。得深心者。三十二人)師造寺三十六所。嘗曰。

【現代漢語翻譯】 捐。當唱經時，吳郡侍官張達等五人，見石佛倍大光明滿山，直入房內。唱經竟，索香湯漱口。說十如（指如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）、四不生（指不生不滅、不常不斷、不一不異、不來不去）、十法界（指地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）、三觀（指空觀、假觀、中觀）、四無量心（指慈無量心、悲無量心、喜無量心、舍無量心）、四悉檀（指世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）、四諦（指苦諦、集諦、滅諦、道諦）、十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、六波羅蜜（指佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜）。一一法門攝一切法，皆能通心到清涼池。若能于病患境達諸法門者，即二十五人，百金可寄（涅槃經商行寄金喻）。今我最後策觀談玄（凡言策經策試策法，及今策觀，皆鞭策令進之義），最後善寂吾今當入（善入寂滅）。 智朗請曰：『不審師入何位，沒此何生，誰可宗仰？』師曰：『汝等懶種善根問他功德，如盲問乳告實何益？吾今當爲破除汝疑。吾不領眾必凈六根，為他損己只五品耳。吾諸師友侍從觀音（Avalokiteśvara）皆來迎我。波羅提木叉（Pratimoksha，戒律）是汝之師。吾常說四種三昧（Samadhi，禪定）是汝明導。我與汝等因法相遇以法為親，傳通佛燈是為眷屬。』又誡維那曰：『人命將終聞鐘磬聲，增其正念，惟長惟久氣盡為期。云何身冷方復聲磬？世間哭泣喪服皆不應為。』言訖唱三寶名，如入三昧。實此月二十四日未時也，春秋六十，僧夏四十。安坐在外經歷十日，道俗奔赴號泣繞拜。入龕之後流汗遍身，將舁歸佛隴連雨不休。弟子咒愿乞加神力，才舉禪龕應時開霽。乃于寺西南峰起墳奉藏，從先囑也。傳法弟子三十二人，得法自行者不可稱數（梁肅禪林寺碑。得門者千數。得深心者，三十二人）。師造寺三十六所，嘗曰：

【English Translation】 Donation. When chanting scriptures, Zhang Da and five other attendants from Wujun saw the stone Buddha emitting great light, filling the mountain, and directly entering the room. After chanting the scriptures, he asked for fragrant soup to rinse his mouth. He spoke of the Ten Suchnesses (such as appearance, such as nature, such as entity, such as power, such as action, such as cause, such as condition, such as effect, such as retribution, such as ultimate equality of beginning and end), the Four Non-Arisings (non-arising and non-ceasing, non-permanence and non-cessation, non-identity and non-difference, non-coming and non-going), the Ten Dharma Realms (hell realm, hungry ghost realm, animal realm, Asura realm, human realm, heaven realm, Śrāvaka realm, Pratyekabuddha realm, Bodhisattva realm, Buddha realm), the Three Contemplations (emptiness, provisional existence, the Middle Way), the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), the Four Kinds of Giving (giving according to the world, giving according to each individual, giving according to treatment, giving according to the first principle), the Four Noble Truths (suffering, accumulation, cessation, the path), the Twelve Links of Dependent Origination (ignorance, action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and the Six Perfections (charity, morality, patience, diligence, meditation, wisdom). Each and every Dharma gate encompasses all Dharmas, all of which can lead the mind to the Cool Pond. If one can understand these Dharma gates in the realm of sickness and suffering, then twenty-five people can entrust one hundred gold pieces (a metaphor from the Nirvana Sutra about merchants entrusting gold). Now, I will give my final encouragement to contemplate the profound (all references to 'encouraging scriptures,' 'encouraging tests,' 'encouraging Dharma,' and now 'encouraging contemplation' mean to spur progress), and finally, I shall enter into serene extinction (entering into serene extinction). Zhilang asked: 'I do not know what state the master is entering, where he will be reborn after death, and who we can rely on?' The master said: 'You are lazy in planting good roots and ask about the merits of others. What benefit is there in telling a blind person about milk? I will now dispel your doubts. I do not lead the masses, but I will purify the six senses. Benefiting others at the expense of oneself only achieves the fifth rank. All my teachers and friends, attending Avalokiteśvara, have come to welcome me. The Pratimoksha (precepts) is your teacher. I often say that the four kinds of Samadhi (meditation) are your clear guides. I and you all met through the Dharma and are related through the Dharma. Passing on the Buddha's lamp is our family.' He also warned the director of the monastery: 'When a person is about to die, hearing the sound of bells and chimes will increase their right mindfulness. Only when the breath is exhausted should it cease. Why sound the chimes only when the body is cold? Worldly weeping and mourning should not be done.' After speaking, he chanted the names of the Three Jewels, as if entering Samadhi. It was indeed at the hour of Wei (1-3 PM) on the twenty-fourth day of this month. He was sixty years old, with forty years as a monk. He sat outside for ten days, and monks and laypeople rushed to him, weeping and bowing. After entering the coffin, his body was covered in sweat. When they were about to carry him back to the Buddha Mound, the rain did not stop. The disciples chanted prayers, asking for divine power. As soon as they lifted the meditation coffin, the weather cleared up. Then, a tomb was built on the southwest peak of the temple for burial, as he had instructed beforehand. Thirty-two disciples transmitted the Dharma, and the number of those who attained the Dharma and practiced it themselves was countless (Liang Su's Stele of Chanlin Temple: thousands attained the gate, and thirty-two attained deep mind). The master built thirty-six temples and once said:

予所造寺。棲霞靈巖。天臺。玉泉。乃天下四絕也。又造大藏十五處。旃檀金銅畫像八十萬軀。親度僧一萬四千人。師於三十年唯著一納(衲非)冬夏未嘗釋體。有所受施。一果一縷悉以入眾。凡所弘通不畜章疏。安無礙辯契理符文。有大機感乃親著述。為晉王著凈名義疏二十八卷。為毛喜著六妙門。為兄陳針著小止觀。為學徒著覺意三昧。法華三昧行儀。各一卷。法界次第三卷(已上皆親制)常在高座云。若說次第禪門。一年一遍。若著章疏可五十卷(慎禪師私記為三十卷。章安治定為十五卷)若說法華玄義。圓頓止觀。半年各一遍。若著章疏各三十卷。此三法門常時講授。章安一聞述以為疏。十八年。智者弟子上首智越。遣僧使灌頂普明。奉遺書及凈名義疏三十一卷至楊州。王遣使答遺旨。以小獲親承義疏。為之悔恨。所囑造寺。今遣司馬王弘。一遵指畫。吳郡鄮境剡邑三處。像塔及智者臥疾處。亦當嚴飾。復遣使至佛隴。建千僧法會。王初覽遺書。對凈名疏而立愿曰。昔親奉師顏未能咨決。今承遺旨何由可悟。若尋文生解愿示神通。夜夢群僧集閣。王自說義。見智者飛空而至。寫七寶珊瑚于閣還復飛去。四月十六日。佛隴僧眾方就坐禪。上座道修。見智者常服按行堂內少時方出。上座驚起瞻拜眾共悲嘆。十一月

【現代漢語翻譯】 現代漢語譯本 我所建造的寺廟，包括棲霞寺、靈巖寺、天臺寺和玉泉寺，是天下聞名的四大名剎。我又建造了大藏經十五處，用旃檀木和金銅製作了八十萬尊佛像。我親自剃度出家的一萬四千人。智者大師在三十年間只穿一件衲衣，無論冬夏都不曾脫下。凡是接受的佈施，即使是一個果子或一根線，都全部交給大眾。凡是他所弘揚的佛法，都不著書立說，但他的辯才無礙，所講的道理都符合佛理，文辭也恰當。因為有很大的機緣感應，才親自撰寫著作。為晉王撰寫了《凈名義疏》二十八卷，為毛喜撰寫了《六妙門》，為兄長陳針撰寫了《小止觀》，為學徒撰寫了《覺意三昧》、《法華三昧行儀》，各一卷，《法界次第》三卷（以上都是智者大師親自撰寫）。他經常在高座上說，如果講解次第禪門，一年講一遍。如果著書立說，可以寫五十卷（慎禪師私下記錄爲三十卷，章安尊者整理確定為十五卷）。如果講解《法華玄義》和《圓頓止觀》，半年各講一遍。如果著書立說，各可以寫三十卷。這三種法門經常講授，章安尊者聽聞後記錄下來，寫成疏解，歷時十八年。智者大師的弟子中最傑出的智越，派遣僧人灌頂和普明，帶著遺書和《凈名義疏》三十一卷到達楊州。晉王派遣使者回復遺旨，因為稍微得到親自聽聞義疏的機會而感到悔恨。智者大師囑咐建造寺廟的事情，現在派遣司馬王弘，完全按照智者大師的指示進行。吳郡、鄮縣、剡縣三處，佛像、佛塔以及智者大師臥病的地方，也應當莊嚴修飾。又派遣使者到佛隴，舉辦千僧法會。晉王最初閱讀遺書，對著《凈名義疏》立下誓願說：『過去親自侍奉智者大師，未能請教決疑，現在承蒙遺旨，如何才能領悟？如果尋文生解，希望顯示神通。』當晚夢見眾多僧人聚集在樓閣中，晉王親自講解義理，看見智者大師從空中飛來，將七寶珊瑚寫在樓閣上，然後又飛走了。四月十六日，佛隴的僧眾正在坐禪，上座道修看見智者大師穿著平時的衣服，在禪堂內走動了一會兒才出去。上座驚起瞻拜，大眾共同悲嘆。十一月

【English Translation】 English version The temples I built, including Qixia Temple (Qixia Si, temple of dwelling clouds), Lingyan Temple (Lingyan Si, temple of efficacious rock), Tiantai Temple (Tiantai Si, temple of Tiantai mountain), and Yuquan Temple (Yuquan Si, temple of jade spring), are the four most famous temples in the world. I also built fifteen places for the Great Treasury of Scriptures (Da Zang Jing, the complete collection of Buddhist texts), and created eight hundred thousand statues of Buddha made of sandalwood, gold, and copper. I personally ordained fourteen thousand monks. Great Master Zhiyi (Zhiyi, the founder of the Tiantai school of Buddhism) wore only one patched robe for thirty years, never taking it off in winter or summer. Whatever he received as alms, even a single fruit or a single thread, he would give it all to the community. All the Dharma he propagated was not written down, but his eloquence was unimpeded, and the principles he spoke were in accordance with Buddhist teachings, and the words were appropriate. Because of great karmic connections, he personally wrote books. He wrote the 'Vimalakirti Sutra Commentary' (Jingming Yishu) in twenty-eight volumes for Prince Jin, the 'Six Subtle Dharma Gates' (Liu Miao Men) for Mao Xi, the 'Small Samatha-Vipassana' (Xiao Zhiguan) for his elder brother Chen Zhen, and the 'Awakening of Intention Samadhi' (Jueyi Sanmei), and 'Practices for the Lotus Samadhi' (Fahua Sanmei Xingyi), each in one volume, and the 'Stages of the Dharma Realm' (Fajie Cidi) in three volumes (all of the above were personally written by Great Master Zhiyi). He often said on the high seat that if he explained the sequential Chan (Chan, Zen) gates, he would explain them once a year. If he wrote them down, he could write fifty volumes (Master Shen privately recorded it as thirty volumes, and Venerable Zhang'an finalized it as fifteen volumes). If he explained the 'Profound Meaning of the Lotus Sutra' (Fahua Xuanyi) and the 'Perfect and Sudden Samatha-Vipassana' (Yuandun Zhiguan), he would explain each once every half year. If he wrote them down, he could write thirty volumes for each. These three Dharma gates were often taught, and Venerable Zhang'an listened and recorded them, writing commentaries for eighteen years. Zhiyue, the most outstanding disciple of Great Master Zhiyi, sent the monks Guanding and Puming, bringing the will and the 'Vimalakirti Sutra Commentary' in thirty-one volumes to Yangzhou. Prince Jin sent messengers to reply to the will, regretting that he had only slightly had the opportunity to personally hear the commentary. Regarding the matter of building temples that Great Master Zhiyi had instructed, he now sent Sima Wang Hong to carry it out completely according to Great Master Zhiyi's instructions. In the three places of Wujun, Mao County, and Shan County, the Buddha statues, pagodas, and the place where Great Master Zhiyi was ill should also be solemnly decorated. He also sent messengers to Folong to hold a thousand-monk Dharma assembly. Prince Jin initially read the will and made a vow in front of the 'Vimalakirti Sutra Commentary', saying: 'In the past, I personally served Great Master Zhiyi but was unable to ask for clarification of doubts. Now, receiving the will, how can I understand? If I seek understanding through the text, I hope to be shown supernatural powers.' That night, he dreamed of many monks gathering in the pavilion, and Prince Jin personally explained the meaning. He saw Great Master Zhiyi flying from the sky, writing seven treasures and coral on the pavilion, and then flying away again. On April 16th, the monks of Folong were sitting in meditation, and the senior monk Daoxiu saw Great Master Zhiyi walking in the meditation hall in his usual clothes for a short time before leaving. The senior monk was startled and prostrated in worship, and the assembly all lamented. November

。王遣典簽吳景賢入山。以諱日設五百眾齋。二十年。立晉王為皇太子。仁壽元年正月。永嘉僧法曉生。聞智者勝德。特至龕所旋繞千拜。一夕龕戶自開。光照林木。一寺奔馳眾共瞻禮。十月。智者弟子上首智越。遣僧使灌頂智璪。奉啟入京稱賀。並謝造寺新成。王既鼎創藍宇。即登春宮。此皇太子寺基是也。王既寺為檀越。王弘實任經理。此王家造寺是也。陳齊俱滅。隋方代周。此三國成一是也。寺成乞名。即從先記。此呼為國清是也。神僧之言至此俱驗。十二月。皇太子遣散騎侍郎張干威送灌頂還山。設千僧齋。及為文致敬。墳龕開視舍利。見靈體不動如在定中。四年七月。皇太子登位。十一月。寺遣僧使智璪。奉啟稱賀。煬帝大業元年九月。車駕巡幸至楊州。寺遣智璪詣行在所。十月。引對大牙殿賜坐。宣敕云。師等並是行道之眾。勿容北僧及私度出家冒死相替璪對曰。天臺一寺。即是天之所覆。寺有常制。不敢容外客及私度代死。又敕云。師還寺可更開靈龕。必當大異。弟子欲為先師造碑。當有行狀。璪對曰。先師靈異非一。灌頂錄成一卷。當即貢上。帝敕秘書監柳顧言曰。朕欲為智者制碑。非卿文不得朕心。碑成敕于寺刻石。其要云。約仁王瓔珞龍樹馬鳴。立三觀四教述其本宗(云云)帝敕楊州五十僧立天

臺寺名。一表為禪門。一表為五凈居。僧使智璪進曰。昔陳朝有定光禪師。遷神之後。智者夢其靈曰。今欲造寺未是其時。若三國為一。當有大力勢人為之造寺。寺若成國即清。必呼為國清寺。帝曰。此先師之靈瑞。即用為名。遂取大牙殿榜。以雌黃大篆書之。遣通事舍人盧正方。入山奉安寺額。以十一月二十四日忌辰。度四十九僧設千僧齋。有司案名滿足千數。臨齋受嚫則數溢一人。咸謂智者化身來受國供。是日午後使人同大眾開視靈龕。唯空床虛帳而已。使者反命。帝謂群臣曰。智者是朕戒師。先多靈異。朕于仁壽元年令張干威往視龕室儼然。今盧正方往則靈體不可復見。既從變化得道非虛。天鄉寺沙門慧延。昔游光宅。曾沾法潤。忽聞遷化感咽無已。欲知智者生處。因寫法華經以求冥示。潛思屢旬。忽夢智者從觀音西來。顧謂之曰。疑心遣否。邑人馬紹宗。刈稻百束以供寺眾。執役勞疾心念求護。夜夢智者趺坐床上。焚香如霧。尉紹宗曰。家貧能施何疑無福。時兄及妻母。同夕感夢。香氣屢日。又張造者。年邁足蹶。登龕拜祝曰。早蒙香火。愿來世得度脫。忽聞龕中應聲及以彈指。造再請曰。愿重賜神應。即聞如初。老婦俞氏。年九十。患一腳短凡十八年。專往龕所慇勤設齋。即覺短腳還申。步履平正。荊州玉

【現代漢語翻譯】 現代漢語譯本：臺寺的名字。一個表彰禪宗，一個表彰五凈居天。僧人智璪進言說：『過去陳朝有位定光禪師（Dingguang Chanshi），圓寂之後，智者大師（Zhiyi）夢見他的靈魂說：「現在想建造寺廟還不是時候。如果三國歸於一統，當有大有權勢的人來建造寺廟。寺廟如果建成，國家就會安定清明，必定會命名為國清寺（Guoqing Temple）。」』皇帝說：『這是先師的靈驗祥瑞。』就用這個名字。於是取來大牙殿的匾額，用雌黃大篆寫上『國清寺』三個字。派遣通事舍人盧正方，入山恭敬地安放寺額。在十一月二十四日忌辰，度化四十九位僧人，設定千僧齋。有關部門登記的名字正好滿足一千之數。臨齋接受供養時，人數卻多出一人。大家都說是智者大師化身來接受國家的供養。當天午後，派人同大眾打開靈龕檢視，只有空床和空帳而已。使者回報。皇帝對群臣說：『智者大師是朕的戒師，先前有很多靈異事蹟。朕在仁壽元年命令張干威前去檢視龕室，仍然完好如初。現在盧正方前去，卻再也見不到靈體。既然已經變化得道，就不是虛假的。』天鄉寺的沙門慧延，過去遊歷光宅寺，曾經得到智者大師的教誨，忽然聽到智者大師圓寂的訊息，感到悲傷不已。想要知道智者大師出生的地方，於是書寫《法華經》以求冥示。潛心思考了幾個月，忽然夢見智者大師從觀音菩薩（Guanyin）的西方而來，回頭對他說：『疑心消除了嗎？』邑人馬紹宗，割稻一百捆來供養寺廟大眾。因為執役勞累生病，心中祈求保佑。夜裡夢見智者大師跏趺坐在床上，焚香如霧。智者大師安慰馬紹宗說：『家貧也能佈施，為何懷疑沒有福報？』當時他的哥哥、妻子和母親，同一天晚上都做了同樣的夢，香氣持續了好幾天。又有張造者，年老腳跛，登上靈龕拜祝說：『早年蒙受香火供養，愿來世得到度脫。』忽然聽到龕中應聲並且彈指。張造再次請求說：『愿再次賜予神應。』立刻聽到和先前一樣。老婦俞氏，年九十歲，患有一隻腳短的病已經十八年。專門前往龕所慇勤地設定齋飯，立刻覺得短腳伸長，走路平穩端正。荊州的玉泉寺（Yuquan Temple）

【English Translation】 English version: This is the name of a temple. One represents the Chan school, and the other represents the Five Pure Abodes (Pañcaśuddhāvāsa). The monk Zhizhao submitted, saying, 'In the past, during the Chen dynasty, there was a Chan master named Dingguang Chanshi (定光禪師). After his passing, Zhiyi (智者大師) dreamed of his spirit, who said, "Now is not the time to build a temple. If the Three Kingdoms become one, there will be a powerful person to build the temple. If the temple is completed, the country will be peaceful and prosperous, and it must be named Guoqing Temple (國清寺)."' The emperor said, 'This is the auspicious sign of the late master.' So he used this name. Then he took the plaque of the Daya Hall and wrote the three characters 'Guoqing Temple' on it in large seal script with realgar. He sent the secretary Lu Zhengfang to the mountain to respectfully place the temple plaque. On the anniversary of his death on November 24th, he ordained forty-nine monks and held a thousand-monk feast. The names registered by the relevant departments exactly met the number of one thousand. When receiving offerings at the feast, the number exceeded one person. Everyone said that Zhiyi (智者大師) had transformed to receive the national offering. That afternoon, people were sent to open the spiritual shrine with the public, only to find an empty bed and empty curtains. The messenger reported back. The emperor said to his ministers, 'Zhiyi (智者大師) was my precept master, and there were many miraculous events before. In the first year of Renshou, I ordered Zhang Ganwei to go and see the shrine, and it was still intact. Now that Lu Zhengfang has gone, the spiritual body can no longer be seen. Since he has attained the Tao through transformation, it is not false.' The Shamen Huiyan of Tianxiang Temple, who used to travel to Guangzhai Temple, had received the teachings of Zhiyi (智者大師). Suddenly hearing the news of Zhiyi's (智者大師) passing, he felt very sad. Wanting to know the place where Zhiyi (智者大師) was born, he wrote the Lotus Sutra to seek guidance in the dark. After thinking deeply for several months, he suddenly dreamed that Zhiyi (智者大師) came from the west of Guanyin (觀音), turned his head and said to him, 'Has the doubt been dispelled?' The villager Ma Shaozong cut a hundred bundles of rice to offer to the temple congregation. Because of his hard work, he became ill and prayed for protection in his heart. At night, he dreamed that Zhiyi (智者大師) was sitting in meditation on the bed, burning incense like mist. Zhiyi (智者大師) comforted Ma Shaozong and said, 'Even if you are poor, you can still give alms, why doubt that you have no blessings?' At that time, his elder brother, wife, and mother all had the same dream on the same night, and the fragrance lasted for several days. Also, Zhang Zao, who was old and lame, climbed the shrine and prayed, 'I have received incense offerings early on, and I wish to be liberated in the next life.' Suddenly, he heard a response and a finger snap in the shrine. Zhang Zao asked again, 'I wish to be given a divine response again.' Immediately, he heard the same as before. An old woman, Yu Shi, was ninety years old and had been suffering from a short leg for eighteen years. She went to the shrine to diligently set up a fast, and immediately felt her short leg lengthen and her walking was smooth and upright. Yuquan Temple (玉泉寺) in Jingzhou

泉弟子法偃。于江都造智者像。還至江津像身流汗。拭已更出。識者謂師色身不異於此也。錢忠懿王。時申請于朝。追諡法空寶覺尊者(當時周世宗朝)本朝寧宗慶元三年。以荊門請。加謚靈慧大禪師(雜出百錄。別傳。高僧傳。三部疏記。南北史。玉泉碑。國清碑諸文。及關王祠堂記)。

義神智曰。吾佛出世雖說諸經。而本懷得暢唯在法華。自阿難結習之後。天親作論。雖曰通經。然但約文申義。舉其大略而已。至於斯經大事教化始終。則晦而未明。暨羅什翻譯東傳此土。造疏消釋者。異論非一。唯我智者。靈山親承大蘇證悟發揮妙旨幽贊上乘。以五義釋經題。四釋消文句。而又能以十章宣演明凈法門。於是解行俱陳義觀兼舉。可謂行人之心鏡巨夜之明燈。雖天竺大論尚非其類。豈震旦人師所能跂及(云云)。又設問曰。輔行引九師相承。謂北齊已前非今所承。且北齊既用覺心重觀三昧。今此何故斥于覺覓但是一轍耳。將非智者斥于北齊耶。答妙玄開演法華十妙。尚云莫以中論相比。又云。天竺大論尚非其類。蓋智者用如來之意明法華之妙。故龍樹北齊亦所不及。若無生宗旨三觀行門。其實祖龍樹。宗北齊。稟南嶽。師資相承宛如宿契(云云)。又曰。天臺所談三諦三觀。出乎仁王及瓔珞經。三智三德本乎

【現代漢語翻譯】 現代漢語譯本：法偃是玉泉寺的弟子。他在江都建造了智者大師的雕像。當他帶著雕像返回江津時，雕像的身體開始流汗。擦拭之後，汗水又再次出現。有見識的人說，法偃大師的色身與這尊雕像沒有區別。錢忠懿王當時向朝廷申請，追諡法空寶覺尊者（當時是周世宗時期）。本朝寧宗慶元三年，因為荊門的請求，加謚為靈慧大禪師（這些記載雜出於《百錄》、《別傳》、《高僧傳》、《三部疏記》、《南北史》、《玉泉碑》、《國清碑》等文獻，以及關王祠堂記）。

義神智說：『我們佛陀出世，雖然說了許多經典，但真正暢達本懷的唯有《法華經》。自從阿難結集之後，天親菩薩作論，雖然說是通解經典，但只是按照文字來闡述意義，只舉出了大概的意思而已。至於這部經的大事因緣和教化始終，則仍然晦澀不明。等到鳩摩羅什翻譯並傳入中國后，對這部經進行疏解的人，異議紛紜，沒有統一的說法。只有我們智者大師，在靈山會上親自承受佛陀的教誨，在大蘇山證悟，發揮精妙的旨意，讚歎最高的佛法。他用五種意義來解釋經題，用四種解釋來消解文句，而且還能用十章來宣講明凈的法門。於是，解和行都得到了闡述，義理和觀行都得到了兼顧。可以說是修行人的心鏡，長夜中的明燈。即使是印度的偉大論師，也比不上他，更何況是中國的其他法師所能達到的呢？』

他又設問說：『《輔行》引用了九位老師的傳承，說北齊以前的傳承不是現在所遵循的。而且北齊已經使用了覺心重觀三昧，現在為什麼又要排斥覺覓，認為只是一種方法呢？難道是智者大師在排斥北齊嗎？』回答說：『《妙玄》開演《法華經》的十妙時，尚且說不要用中觀論來相比，又說印度的偉大論師也比不上。智者大師是用如來的意旨來闡明《法華經》的妙義，所以龍樹菩薩和北齊的那些法師也比不上。至於無生宗旨和三觀行門，實際上是祖述龍樹菩薩，宗承北齊，稟承南嶽慧思禪師，師資相承，宛如前世的約定。』

他又說：『天臺宗所談的三諦三觀，出自《仁王經》和《瓔珞經》，三智三德本于……』

【English Translation】 English version: Dharma Yan was a disciple of Yuquan Temple. He built a statue of Zhiyi (智者, Zhi Zhe, wise one) in Jiangdu. When he returned to Jiangjin with the statue, the statue's body began to sweat. After wiping it, the sweat reappeared. Those with knowledge said that Dharma Yan's physical body was no different from this statue. King Qian Zhongyi then applied to the court and posthumously honored him as Venerable Fakong Baojue (法空寶覺, Fa Kong Bao Jue, Dharma-emptiness Precious Awakening) (during the Zhou Shizong dynasty). In the third year of the Qingyuan era of Emperor Ningzong of the Song Dynasty, at the request of Jingmen, he was posthumously honored as Great Dhyana Master Linghui (靈慧, Ling Hui, Numinous Wisdom) (these records are found in various texts such as Bailu, Biecuan, Gaosengzhuan, Sanbushuji, Nanbeishi, Yuquan Stele, Guoqing Stele, and the Records of the Guan Wang Shrine).

Yishen Zhi said: 'Although our Buddha spoke many sutras when he appeared in the world, the only one that truly expressed his original intention was the Lotus Sutra (法華經, Fa Hua Jing). Since Ananda's compilation, Vasubandhu (天親, Tian Qin) composed treatises, which, although said to be interpretations of the sutras, only explained the meaning according to the text, only mentioning the general ideas. As for the great event and the beginning and end of the teachings of this sutra, they were still obscure and unclear. When Kumarajiva (羅什, Luo Shi) translated and transmitted it to China, those who commented on this sutra had different opinions and there was no unified view. Only our Zhiyi (智者, Zhi Zhe), personally received the Buddha's teachings at the Vulture Peak Assembly (靈山, Ling Shan), attained enlightenment at Mount Dasu (大蘇, Da Su), expounded the subtle meaning, and praised the supreme Dharma. He used five meanings to explain the title of the sutra, four explanations to resolve the sentences, and was able to expound the pure Dharma gate with ten chapters. Thus, understanding and practice were both presented, and both doctrine and contemplation were taken into account. It can be said to be the heart mirror of practitioners, the bright lamp in the long night. Even the great Indian masters cannot compare to him, let alone the Chinese masters who can reach him?'

He also asked: 'The Fuxing (輔行) cites the transmission of nine teachers, saying that the transmission before the Northern Qi is not what is followed now. Moreover, the Northern Qi already used the Juexin Chongguan Samadhi (覺心重觀三昧, Jue Xin Chong Guan San Mei, Awareness-mind Repeated Contemplation Samadhi), so why reject Juemi (覺覓, Jue Mi, Awareness-seeking) now, thinking it is just one method? Is it that Zhiyi (智者, Zhi Zhe) is rejecting the Northern Qi?' He replied: 'When the Miaoxuan (妙玄) expounded the ten subtleties of the Lotus Sutra (法華經, Fa Hua Jing), it still said not to compare it with the Madhyamaka-karika (中觀論, Zhong Guan Lun), and also said that the great Indian masters could not compare to it. Zhiyi (智者, Zhi Zhe) used the Buddha's intention to clarify the subtle meaning of the Lotus Sutra (法華經, Fa Hua Jing), so Nagarjuna (龍樹, Long Shu) and those masters of the Northern Qi could not compare to him. As for the doctrine of non-origination and the practice of the three contemplations, they actually follow Nagarjuna (龍樹, Long Shu), inherit the Northern Qi, and receive from Nanyue Huisi (南嶽慧思, Nan Yue Hui Si), the master-disciple transmission is like a past life agreement.'

He also said: 'The three truths and three contemplations discussed by the Tiantai (天臺) school come from the Renwang Sutra (仁王經, Ren Wang Jing) and the Yingluo Sutra (瓔珞經, Ying Luo Jing), and the three wisdoms and three virtues are based on...'

涅槃大品。所用義旨以法華為宗骨。以智論為指南(云云)。

贊曰。舍天臺之學而欲識佛法意者。未足與議也。故自夫聖教東度。經論遍弘。唯任己心莫知正義。齊梁之際挺出諸賢。盛演法華立言判教。一音四相之說。四時六宗之談。眾制紛紜。相傾相奪。南三北七競化當時。猶夫粟散小王妄自尊大(補註。置粟盤中。各分位。以喻諸小王也)而不知金輪飛行統御四海威德之盛也。惟我智者大禪師。天縱之聖備諸功德。以為纘承祖父三觀之緒。未遂光大。於是約法華悟門。說止觀大道。立經陳紀為萬世法。至於盛破光宅則餘者望風。遍難四宗則他皆失據宣佈至化坐致太平。非夫間生聖人。其孰能為此大業者哉。然則欲識佛法意者。其唯天臺之學乎。

佛祖統紀卷第六(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第七

宋景定四明東湖沙門志磐撰

東土九祖紀第三之二(本紀失此目今補出)

五祖章安尊者灌頂(其師。以此子非凡。故以地住極位。為立名字。將以進之也)姓吳氏。臨海章安人。始生三月(陳文帝天嘉二年生)能隨母稱三寶名。有僧過門謂其母曰。此子非凡因以為名。七歲入攝靜寺。依慧拯日記萬言。年二十受具戒。天縱慧解一聞

【現代漢語翻譯】 現代漢語譯本： 《涅槃大品》，其所使用的義理主旨以《法華經》為根本，以《智度論》為指南。 讚歎說：拋棄天臺宗的學說卻想要了解佛法真意的人，是不值得與他討論的。自從佛教聖教傳入中國，各種經論廣泛弘揚，人們只是憑著自己的想法，不瞭解真正的含義。齊梁時期涌現出許多賢才，盛大地演說《法華經》，創立判教理論，有『一音四相』的說法，『四時六宗』的談論，各種學說紛繁複雜，互相傾軋爭奪。南方的三論宗和北方的七宗競相教化當時的人們，就像許多小國王妄自尊大（補註：把粟米放在盤子里，各自佔據位置，用來比喻諸小國王），卻不知道轉輪聖王飛行空中，統治四海的盛大威德。只有我智者大師（指智顗），是天賦的聖人，具備各種功德，想要繼承祖父輩的三觀學說，但未能發揚光大。於是依據《法華經》的悟解，宣說止觀大道，確立經書和綱紀，作為萬世的法則。至於盛大地破斥光宅寺的學說，其餘的人都望風披靡；全面辯難四宗的學說，其他人都失去了依據。宣佈最圓滿的教化，安坐而致使天下太平。如果不是應運而生的聖人，誰能夠成就這樣偉大的事業呢？那麼想要了解佛法真意的人，恐怕只有學習天臺宗的學說了吧。 《佛祖統紀》卷第六（終） 大正藏第49冊 No. 2035 《佛祖統紀》 《佛祖統紀》卷第七 宋朝景定年間四明東湖沙門志磐撰寫 東土九祖紀第三之二（本紀遺失此條目，現在補上） 五祖章安尊者灌頂（他的老師認為這個孩子不是凡人，所以用地名『章安』和『極位』來為他取名字，將要以此來成就他）姓吳，是臨海章安人。剛出生三個月（陳文帝天嘉二年生）就能跟隨母親唸誦三寶的名號。有僧人路過家門，對他的母親說：『這個孩子不是凡人』，因此就用這句話作為他的名字。七歲進入攝靜寺，依靠慧拯法師，一天能記住一萬字。二十歲受具足戒，天生聰慧，一聽就能理解。

【English Translation】 English version: The Nirvāṇa Sūtra, Great Chapter. The meaning and purpose used are based on the Lotus Sūtra as the foundation and the Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitopadeśa) as the guide. A eulogy says: Those who abandon the teachings of the Tiantai school and desire to understand the meaning of the Buddha-dharma are not worth discussing with. Since the sacred teachings of Buddhism were transmitted to the East and various scriptures and treatises were widely propagated, people only relied on their own minds and did not understand the true meaning. During the Qi and Liang dynasties, many virtuous individuals emerged, greatly expounding the Lotus Sūtra and establishing the theory of doctrinal classification (panjiao), including the 'one sound with four aspects' and the 'four periods and six schools.' Various theories were complex, conflicting, and vying with each other. The Three Treatises school in the South and the Seven schools in the North competed to teach the people at that time, just like many petty kings who arrogantly aggrandized themselves (annotation: placing millet in a tray, each occupying a position, used to illustrate the petty kings), but did not know the magnificent power and virtue of the Cakravartin (wheel-turning king) flying in the sky and ruling the four seas. Only our Great Teacher Zhiyi (智顗), a sage endowed by Heaven with all virtues, wanted to inherit the Threefold Contemplation (三觀) teachings of his ancestors, but was unable to bring it to full glory. Therefore, based on the enlightenment of the Lotus Sūtra, he expounded the great path of Śamatha-Vipassanā (止觀), establishing scriptures and principles as laws for all ages. As for greatly refuting the teachings of Guangzhai Temple, the rest all succumbed to the wind; comprehensively debating the teachings of the Four Schools, the others all lost their basis. Announcing the most perfect teaching, he brought about peace and tranquility while sitting. If not for a sage born in response to the times, who could accomplish such a great undertaking? Then, those who want to understand the meaning of the Buddha-dharma, perhaps only by studying the teachings of the Tiantai school. Chronicles of the Buddha Ancestors, Volume 6 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddha Ancestors Chronicles of the Buddha Ancestors, Volume 7 Compiled by Shramana Zhipan of Donghu Temple, Siming, during the Jingding period of the Song Dynasty Chronicle of the Nine Ancestors of the Eastern Land, Third of Two (This item was missing from the original chronicle and is now supplemented) The Fifth Ancestor, Venerable Guanding (灌頂) of Zhang'an (其師。以此子非凡。故以地住極位。為立名字。將以進之也) (His teacher believed that this child was extraordinary, so he used the place name 'Zhang'an' and 'supreme position' to name him, intending to help him advance.) His surname was Wu, and he was from Zhang'an, Linhai. When he was only three months old (born in the second year of the Tianjia reign of Emperor Wen of Chen), he could follow his mother in reciting the names of the Three Jewels. A monk passed by the door and said to his mother, 'This child is not ordinary,' so this phrase was used as his name. At the age of seven, he entered Shejing Temple and relied on the teachings of Huizheng, memorizing ten thousand words a day. At the age of twenty, he received the full precepts, and he was naturally intelligent, understanding everything he heard.

不忘。陳至德初(陳後主)謁智者于修禪寺。稟受觀法研繹既久。頓蒙印可因為侍者隨所住處。所說法門悉能領解。禎明元年。隨智者止金陵光宅聽講法華(文句注云。二十七。聽受金陵)隋開皇十三年(隋文帝)夏受法華玄義于江陵玉泉(時年三十三。次在江陵。奉蒙玄義是也)十四年夏。受圓頓止觀于玉泉(一夏敷揚二時慈霔是也)至於余處講說。聽受之次悉與結集。大小部帙百有餘卷。傳諸未聞皆師之功也。十八年正月。師與普明奉智者遺書。自天臺至揚州謁晉王。並奉凈名義疏。二月。王遣使王弘送還山。為智者設千僧齋。始用工造國清寺。仁壽元年。晉王為皇太子。師與智璪。奉表至長安稱賀。並謝造寺。右庶子張衡。宣令問智者亡后靈異。對以五事(備見百錄)皇太子悲喜交至。遣散騎常侍張干震。入山設千僧齋。二年四月。遣揚州參軍張諧。入山宣令慧日道場道莊法論二師(隋改寺曰道場。此寺在東都。二師見唐續僧傳)于東宮講凈名經。全用智者疏文判釋。可令寺眾諳委法華玄義者。赍疏入京。眾推師隨使應令。八月。遣使送師還山。煬帝大業十年(時年四十五)著涅槃玄義二卷疏二十卷。時隋末兵興寇盜群起。師自序云。推度聖文凡歷五載。何年不見兵火。何月不見干戈。菜食水齋冰床雪被。其勞

【現代漢語翻譯】 不忘（法號）。陳至德初年（陳後主時期），他前往修禪寺拜見智者大師。稟受觀法，研習揣摩了很久，最終得到智者大師的印可。因為擔任侍者，所以智者大師無論住在哪裡，所說的法門他都能領會理解。禎明元年，跟隨智者大師在金陵光宅寺聽講《法華經》（《文句注》記載，第二十七次聽受在金陵）。隋開皇十三年（隋文帝時期），夏天在江陵玉泉寺接受《法華玄義》（當時年齡三十三歲，之前在江陵，有幸蒙受《玄義》）。十四年夏天，在玉泉寺接受圓頓止觀（一個夏天宣揚，兩次慈悲甘霖）。至於其他地方的講說和聽受，都參與結集。大小部帙一百多卷，傳給那些未曾聽聞的人，都是智者大師的功勞。開皇十八年正月，不忘法師與普明法師帶著智者大師的遺書，從天臺山到揚州拜見晉王，並獻上《凈名義疏》。二月，晉王派遣使者王弘送他們回山，為智者大師設千僧齋。開始動工建造國清寺。仁壽元年，晉王成為皇太子，不忘法師與智璪法師奉表到長安祝賀，並感謝建造寺廟。右庶子張衡宣旨詢問智者大師去世后的靈異事蹟，不忘法師用五件事回答（詳細記載在《百錄》中）。皇太子悲喜交加，派遣散騎常侍張干震入山設千僧齋。仁壽二年四月，派遣揚州參軍張諧入山宣旨，慧日道場（隋朝改寺廟為道場，此寺廟在東都）的道莊法論二位法師（見《唐續僧傳》）在東宮講解《凈名經》，完全使用智者大師的疏文進行判釋。可以派遣寺中熟悉《法華玄義》的人，帶著疏文入京。眾人推舉不忘法師跟隨使者應旨。八月，派遣使者送不忘法師回山。煬帝大業十年（當時四十五歲），撰寫《涅槃玄義》二卷，《疏》二十卷。當時隋朝末年兵亂興起，盜賊蜂擁而至。不忘法師在自序中說，推敲聖文大概經歷了五年，哪一年沒有見到兵火，哪一個月沒有見到戰爭。吃蔬菜，喝清水，睡冰床，蓋雪被，非常勞苦。 問。

【English Translation】 Buwang (Dharma name). In the early years of the Zhide era of the Chen dynasty (under Emperor Chen Houzhu), he visited Zhiyi (智者, Zhiyi, the founder of the Tiantai school of Buddhism) at the Xiuchan Temple. He received and studied the Guan (觀, contemplation) methods for a long time, and was eventually approved by Zhiyi. Because he served as an attendant, he was able to understand all the Dharma teachings that Zhiyi spoke, wherever he lived. In the first year of the Zhenming era, he followed Zhiyi to the Guangzhai Temple in Jinling to listen to lectures on the Lotus Sutra (法華經, Fahua Jing). (The Wenju Zhu notes that the twenty-seventh time he listened was in Jinling.) In the thirteenth year of the Kaihuang era of the Sui dynasty (under Emperor Wen of Sui), in the summer, he received the Profound Meaning of the Lotus Sutra (法華玄義, Fahua Xuanyi) at the Yuquan Temple in Jiangling (at the age of thirty-three; he had previously been in Jiangling and had the honor of receiving the Xuanyi). In the summer of the fourteenth year, he received the Perfect and Sudden Cessation and Contemplation (圓頓止觀, Yuandun Zhiguan) at the Yuquan Temple (one summer of propagation, two times of compassionate rain). As for lectures and listening elsewhere, he participated in the compilation of all of them. There are more than one hundred volumes of large and small works, which were transmitted to those who had not heard of them, all thanks to the merit of Zhiyi. In the first month of the eighteenth year of the Kaihuang era, Buwang and Puming presented Zhiyi's posthumous letter from Mount Tiantai to Yangzhou to pay respects to the Prince of Jin, and also presented the Commentary on the Vimalakirti Sutra (凈名義疏, Jingming Yishu). In the second month, the Prince sent an envoy, Wang Hong, to send them back to the mountain, and held a thousand-monk vegetarian feast for Zhiyi. Construction of the Guoqing Temple (國清寺, Guoqing Si) began. In the first year of the Renshou era, when the Prince of Jin became the Crown Prince, Buwang and Zhiqiao presented a memorial to Chang'an to congratulate him and thank him for building the temple. Zhang Heng, the Right Vice-Director, announced an imperial decree asking about the miraculous events after Zhiyi's death, and Buwang answered with five matters (recorded in detail in the Bailu). The Crown Prince was filled with both sorrow and joy, and sent the Attendant Cavalier Zhang Ganzhen to the mountain to hold a thousand-monk vegetarian feast. In the fourth month of the second year of the Renshou era, he sent Zhang Xie, a military advisor from Yangzhou, to the mountain to announce an imperial decree. The two masters, Daozhuang and Falun, of the Huiri Daochang (慧日道場, Huiri Daochang) (the Sui dynasty changed temples to Daochang; this temple was in the Eastern Capital) (see the Continued Biographies of Eminent Monks of the Tang Dynasty) lectured on the Vimalakirti Sutra in the Eastern Palace, using Zhiyi's commentary for interpretation. Those in the temple who were familiar with the Profound Meaning of the Lotus Sutra could be sent to the capital with the commentary. The assembly recommended Buwang to follow the envoy to respond to the decree. In the eighth month, an envoy was sent to send Buwang back to the mountain. In the tenth year of the Daye era of Emperor Yang of Sui (at the age of forty-five), he wrote two volumes of the Profound Meaning of the Nirvana Sutra (涅槃玄義, Nirvana Xuanyi) and twenty volumes of commentary. At that time, at the end of the Sui dynasty, wars broke out and bandits rose up in swarms. Buwang said in his preface that he had pondered the sacred texts for about five years, and in which year had he not seen war, and in which month had he not seen fighting. Eating vegetables, drinking clear water, sleeping on ice beds, and covering himself with snow, he was very laborious. Question.

苦有若此云。疏成烈火焚之不爇。師晚年于會稽稱心精舍講說法華。時人讚之有跨朗籠基超云邁印之語(興皇朗師齊山陰慧基撰法華疏。梁光宅法雲制疏講經。並見唐續僧傳。印師未詳)。郡中有嘉祥吉藏。先曾疏解法華。聞章安之道。廢講散眾投足請業。深悔前作之妄。唐貞觀六年八月七日終於國清。壽七十二。臘五十二。初示疾。室有異香。臨終命弟子曰。彌勒經說。世尊入滅。多爇名香。其煙如雲。汝今可多焚香。吾將去矣。因委曲遺誡。辭理甚切。忽起合掌如有所敬。稱凈土佛菩薩名。奄然而化。先是貞觀元年。同學智晞臨終曰。吾生兜率見先師智者。寶座行列皆悉有人。唯一座空。彼天人曰。卻後六年頂法師來升此座。計歲論期審晞不謬。是月九日。窆于寺之南山。居國清日。有老父染疾。百藥不瘳。其子求救于師。即焚香轉法華經。病者聞香入鼻。其疾遂愈。仙居樂安嶺南曰安洲。溪流湍急。歲常溺人。師誓之曰。若此溪坦平當於此講經。旬浹之間白沙遍涌。平如玉鏡。乃講光明法華以答靈惠。嘗于攝靜寺講涅槃經。群盜突至。見寺門旌旗耀日神兵執仗皆長丈餘。賊眾大驚奔走潰散。俗因稱為山兵寺。每誦經宴坐。常有天華飄墜其側。所著八教大意。智者別傳。各一卷。觀心論疏二卷。國清百錄五卷。涅

槃玄義二卷。涅槃經疏二十卷。真觀法師傳。南嶽記各一卷。吳越王。請謚為總持尊者(出百錄。九祖傳。高僧傳。三部疏記)。

贊曰。昔在智者為佛所使。以靈山親聞法華之旨惠我震旦。乃開八教明三觀。縱辨宣說以被當機。可也。至於末代傳弘之寄。則章安侍右。以一遍記之才(昔河南有一遍照。蒲州有不聽泰)筆為論疏垂之將來。殆與慶喜結集同功而比德也。微章安吾恐智者之道將絕聞於今日矣。

六祖法華尊者智威。姓蔣氏。處州縉雲人。母朱氏。家世業儒。年十八。為本郡堂長(郡學之職)父母令歸納婦。路逢梵僧謂之曰。少年何意欲違昔日重誓耶。因示其五愿曰。一愿臨終正念。二愿不墮三途。三愿人中託生。四愿童真出家。五愿不為流俗之僧。蓋前身為徐陵。聽智者講經。深有詣入。對智者親立此愿。師聞愿已不復還家。即往國清投章安為師。受具之後咨受心要。定慧俱發即證法華三昧。唐上元元年(高宗)欲卜勝地說法度人。執錫而誓曰。錫止之處即吾住所。其錫自國清飛至蒼嶺普通山(臺婺分界)可五百里。以隘狹不容廣眾。陵空再擲。至軒轅煉丹山。師既戾止。翦棘刈茅班荊為座聚石為徒。晝講夜禪手寫藏典。於是名其地曰法華。既而學者子來。習禪者三百人。聽講者七百眾。常

【現代漢語翻譯】 現代漢語譯本： 槃玄義二卷。《涅槃經疏》二十卷。《真觀法師傳》、《南嶽記》各一卷。吳越王請謚其為總持尊者（出自《百錄》、《九祖傳》、《高僧傳》、《三部疏記》）。 贊曰：昔日智者大師為佛所派遣，在靈鷲山親自聽聞《法華經》的旨意，並將之傳惠于震旦（中國）。他開創八教，闡明三觀，縱橫辯才，宣講佛法，以應合當時的根機，真是可敬可佩。到了末法時代，傳弘佛法的重任，則由章安大師侍奉在智者大師的右側，憑藉他一遍記憶的才能（過去河南有一遍照，蒲州有不聽泰），筆錄成論疏，流傳於後世。這幾乎可以與阿難慶喜結集佛經的功德相媲美。如果沒有章安大師，我恐怕智者大師的佛法之道，將會在今日絕跡。 六祖法華尊者智威，姓蔣氏，是處州縉雲人。他的母親是朱氏。蔣家世代以儒學為業。智威十八歲時，擔任本郡的堂長（郡學的職務）。父母讓他回家娶妻。他在路上遇到一位梵僧，對他說：『少年，你為何想要違背昔日的重誓呢？』於是梵僧向他揭示了他的五個誓願：一愿臨終時保持正念；二愿不墮入三惡道；三愿在人間託生；四愿以童真之身出家；五愿不做流俗的僧人。』原來他的前身是徐陵，聽智者大師講經，深有領悟。他曾對智者大師親自立下這些誓願。智威大師聽聞這些誓願后，便不再回家，立即前往國清寺，拜章安大師為師。受具足戒后，請教並接受了心要。在禪定和智慧上同時得到啓發，隨即證得法華三昧。唐朝上元元年（高宗時期），他想選擇一個殊勝的地方說法度人。於是手執錫杖發誓說：『錫杖停止的地方，就是我居住的地方。』他的錫杖從國清寺飛到蒼嶺普通山（臺州和婺州的分界處），大約五百里。因為那裡狹窄，不能容納眾多的人，於是他再次將錫杖拋向空中，錫杖落到軒轅煉丹山。智威大師到達那裡后，砍除荊棘，割掉茅草，用樹枝和茅草編成座位，聚集石頭作為弟子。他白天講經，夜晚禪修，手寫佛經。於是將那個地方命名為法華。不久，前來學習的人絡繹不絕。學習禪定的人有三百人，聽講經的人有七百人。經常

【English Translation】 English version: Pan Xuan Yi in two volumes. Nirvana Sutra Commentary in twenty volumes. Biography of Dharma Master Zhen Guan. Records of Mount Nan Yue each in one volume. King of Wu Yue requested the posthumous title of Venerable Zong Chi (from Bai Lu, Biography of the Ninth Ancestor, Biographies of Eminent Monks, Commentaries and Records of the Three Parts). Eulogy: In the past, Zhi Zhe (智者, refers to Zhiyi, the founder of the Tiantai school) was sent by the Buddha. At Vulture Peak, he personally heard the essence of the Lotus Sutra and bestowed it upon China (Zhendan 震旦). He initiated the Eight Teachings and elucidated the Three Contemplations. With eloquent and skillful speech, he expounded the Dharma to suit the capacity of the audience. How admirable! As for the task of transmitting and propagating the Dharma in the degenerate age, it was Zhang An (章安, Zhiyi's disciple) who attended to Zhi Zhe's right side. Relying on his talent of remembering everything after hearing it once (in the past, there was Yi Bian Zhao 一遍照 in Henan, and Bu Ting Tai 不聽泰 in Puzhou), he wrote treatises and commentaries to be passed down to future generations. His merit is almost comparable to that of Ananda (慶喜, Ānanda) in the Buddhist council. Without Zhang An, I fear that the Dharma path of Zhi Zhe would have been lost to the world today. The Sixth Ancestor, Venerable Zhi Wei of the Lotus Sutra, whose surname was Jiang, was a native of Jinyun in Chuzhou. His mother was Zhu. The Jiang family had been engaged in Confucianism for generations. At the age of eighteen, Zhi Wei served as the head of the local prefecture school (郡學之職). His parents ordered him to return home to marry. On the way, he met a Brahman monk who said to him, 'Young man, why do you want to violate your past vows?' Then the monk revealed his five vows: 'First, I vow to maintain right mindfulness at the time of death; second, I vow not to fall into the three evil realms; third, I vow to be reborn in the human realm; fourth, I vow to leave home as a novice; fifth, I vow not to be a common monk.' It turned out that his previous life was Xu Ling, who listened to Zhi Zhe's lectures on the scriptures and had profound understanding. He had personally made these vows to Zhi Zhe. After hearing these vows, Master Zhi Wei did not return home but immediately went to Guoqing Temple (國清寺) to become a disciple of Zhang An. After receiving the full precepts, he inquired and received the essential teachings. Samadhi (定) and prajna (慧) arose simultaneously, and he immediately attained the Lotus Sutra Samadhi. In the first year of Shangyuan in the Tang Dynasty (during the reign of Gaozong), he wanted to choose an auspicious place to preach the Dharma and liberate people. So he held his staff and vowed, 'The place where the staff stops will be my residence.' His staff flew from Guoqing Temple to Cangling Putong Mountain (蒼嶺普通山, the boundary between Taizhou and Wuzhou), about five hundred li. Because it was narrow and could not accommodate a large crowd, he threw the staff into the air again, and it landed on Xuanyuan Alchemy Mountain (軒轅煉丹山). After Master Zhi Wei arrived there, he cut down thorns, mowed grass, made seats with branches and grass, and gathered stones as disciples. He lectured on the scriptures during the day, practiced meditation at night, and hand-copied Buddhist scriptures. So he named that place Fahua (法華, Lotus). Soon, scholars came one after another. There were three hundred people who practiced meditation, and seven hundred people who listened to the lectures. Often

分為九處安居。師身長七尺。骨法古秀。每登座有紫雲覆頂。狀如寶蓋。鳥雀旁止有同家畜。眾苦乏水。浚一石井才三尺深。日給千眾冬夏無竭。法華至仙居上阪(仙居臺州屬色阪坂同坡也音反)約八十里。師每日往反。齋粥禪講未嘗少違。咸謂有神足通。永隆元年十一月二十八日趺坐禪堂而化。異香七日不歇(自上元初建寺。至永隆初入滅。才七年耳)是日眾見坐逝于寺。而上阪之人見師赴檀越舍。至人起滅其不可測識若此。傳法雖眾。唯天宮威師為之正嗣。師在大宗朝。名德升聞。召補朝散大夫封四大師(耆老相傳云。唐有四大師。謂引駕大師。護國大師。餘二闕聞。今詳考隋唐僧傳。但有引駕之名。其員有四)吳越王。請謚玄達尊者。宋朝皇祐初元。仙居令伍祑。于傳道處重修殿庭奉安真像。是夜有虎繞殿三匝而去。元豐五年十三代孫忠法師。躬禮舍利增飾其塔。錄行實而記之曰。師與天宮同時行化。俱受封官繼祖之位。若橫論只成八世。豎分則有九代也。昔如來涅槃。阿難結集。出二弟子。一名商那。一名末田地。居國雖異行化則同。故付法藏。橫列二十三。堅分二十四。今智者示滅。章安結集。出二弟子。亦同其時。阿難結集之際。阇王送供一夏。章安結集之日。煬帝送供十年。挹流尋源。智者如東土一佛

。章安有似阿難。二威亦猶商那末田地。煬帝外護有同阇王。可不信哉。師平日坐禪舊址。至今不生春草。

贊曰。世謂徐陵對智者發五愿。轉身得出家學道。證法華三昧嗣承祖位。今詳觀愿辭。何期心未深。而所獲更勝。殊不知靈鷲同會。咸為得入。故能以自在力用。或現宰官身。或示比丘相。昔徐陵今法華。大權益物隨愿出興。豈當以世間仕宦因福受報者比量之耶。此意有權實二義。唯明教者知之。

七祖天宮尊者慧威。姓劉氏。婺州東陽人。總角之歲深厭勞生。遂入空門祝髮受具。聞法華大弘天臺之道。即往受業刻志禪法。晝夜惟勤三觀法門。頓獲開悟。時人見其深入威師之室。遂以小威師稱之。后歸止東陽。深居山谷罕交人事。自法華入滅之後。登門求道者不知其數。傳法之的唯左溪耳。師于高宗朝。與法華同封朝散大夫四大師。吳越王。請謚全真尊者。

贊曰。或見梁氏統例二威緘授其道不行之言。則便以為緘默無言坐證而已。然梁氏此言。將以張皇荊溪立言。弘道之盛。故權為之重輕耳。要之講經坐禪未嘗不併行也。不然法華聽習千眾。天宮求道無數。為何事耶。是知其道不行亦太過論。

八祖左溪尊者玄朗(與本朝聖祖諱上下字同)字慧明。婺州東陽人。姓傳氏。雙林大士六

【現代漢語翻譯】 現代漢語譯本：章安大師就像阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱），二威大師也像商那末田地（Śāṇavāsa，禪宗二祖）。隋煬帝護持佛法如同阿阇世王（Ajātasattu，古印度摩揭陀國國王，曾囚禁其父頻婆娑羅王）。這難道還不值得相信嗎？大師平日坐禪的地方，至今不生春草。

贊曰：世人說徐陵（南朝文學家）對智者大師發了五大愿，轉身就出家學道，證得法華三昧，繼承了祖師的地位。現在詳細觀察他的愿辭，沒想到他的發心並不深，而獲得的成就卻更加殊勝。殊不知靈鷲山法華會上的人，都能夠得入法華三昧。所以能夠以自在的力量，或者示現宰官之身，或者示現比丘之相。過去的徐陵就是現在的法華大師，爲了利益眾生，隨愿出興。怎麼能用世間做官享福報的人來相比呢？這個意思有權巧和真實兩種含義，只有明白教義的人才能理解。

七祖天宮尊者慧威，姓劉，婺州東陽人。從小就厭惡人生的勞苦，於是進入佛門剃度受戒。聽說法華大師在天臺山大力弘揚佛法，就前去學習，刻苦鉆研禪法。日夜勤奮地修習三觀法門，頓然開悟。當時的人見他深入慧威大師的門室，就用小威師來稱呼他。後來回到東陽，隱居山谷，很少與人交往。自從法華大師圓寂之後，登門求道的人數不清。傳法的弟子只有左溪玄朗一人。慧威大師在高宗時期，與法華大師一同被封為朝散大夫四大師。吳越王請謚號為全真尊者。

贊曰：有人看到梁肅的《統例》中記載了二威大師緘默授道，道法不行的說法，就以為他是緘默不語，坐禪證道而已。然而梁肅這樣說，是爲了張揚荊溪湛然大師立言弘道的盛況，所以權且這樣說。總之，講經和坐禪從來沒有不併行的。不然的話，法華大師聽法學習的有上千人，天宮慧威大師求道的人無數，是爲了什麼事呢？由此可知，說道法不行也太過分了。

【English Translation】 English version: Zhang'an (章安, a disciple of Zhiyi) was like Ananda (阿難, one of the Buddha's ten principal disciples, known for his excellent memory). The two Wei masters (二威) were also like Śāṇavāsa (商那末田地, the Second Patriarch of Zen). Emperor Yang of Sui (煬帝) protected the Dharma like Ajātasattu (阿阇世王, king of Magadha in ancient India, who imprisoned his father King Bimbisara). Isn't this believable? The old site where the master used to meditate still doesn't grow spring grass.

Eulogy: The world says that Xu Ling (徐陵, a writer of the Southern Dynasties) made five great vows to Zhiyi (智者, founder of the Tiantai school), and then became a monk, attained the Lotus Samadhi, and inherited the position of patriarch. Now, upon closer examination of his vows, it is unexpected that his aspiration was not deep, yet his achievements were even more outstanding. Little does one know that those at the assembly on Vulture Peak (靈鷲山) were all able to enter the Lotus Samadhi. Therefore, they can use their power of freedom to manifest as officials or as monks. The former Xu Ling is now the Dharma Flower Master (法華), who arises according to his vows to benefit beings greatly. How can he be compared to those worldly officials who receive rewards due to their blessings? This meaning has two aspects: expedient and real. Only those who understand the teachings can comprehend it.

The Seventh Patriarch, Venerable Huiwei of Tiangong (天宮尊者慧威), whose surname was Liu (劉), was from Dongyang (東陽) in Wuzhou (婺州). From a young age, he deeply disliked the toils of life, so he entered the Buddhist order, shaved his head, and received the full precepts. Hearing that Dharma Flower Master (法華) was vigorously promoting the Dharma of Tiantai (天臺) on Mount Tiantai, he went to study and diligently researched the Chan Dharma. Day and night, he diligently practiced the Threefold Contemplation (三觀) and suddenly attained enlightenment. People at the time saw that he had deeply entered Master Huiwei's chamber, so they called him Little Wei Master (小威師). Later, he returned to Dongyang, lived in seclusion in the mountains, and rarely interacted with people. After Dharma Flower Master (法華) passed away, countless people came to his door seeking the Way. The only one to whom he transmitted the Dharma was Zuoqi Xuanlang (左溪玄朗). During the reign of Emperor Gaozong (高宗), Master Huiwei, along with Dharma Flower Master (法華), was conferred the title of Grand Master of Court Service (朝散大夫). King Wuyue (吳越王) requested the posthumous title of Venerable Quanzhen (全真尊者).

Eulogy: Some people, seeing Liang Su's (梁肅) 'General Principles' record that the two Wei masters (二威) silently transmitted the Way and that the Dharma did not flourish, assume that he was silent and attained enlightenment through meditation alone. However, Liang Su said this to promote the flourishing of Jingxi Zhanran's (荊溪湛然) teachings and propagation of the Dharma, so he made this expedient statement. In short, lecturing on the sutras and practicing meditation have never been mutually exclusive. Otherwise, why would thousands of people listen to and study with Dharma Flower Master (法華), and countless people seek the Way from Tiangong Huiwei (天宮慧威)? From this, we know that saying the Dharma did not flourish is an overstatement.

世孫也。母葛氏。感異夢而有娠(唐太宗貞觀十八年生)既產未嘗作嬰兒啼。每見人則欣笑盈面。九歲(高宗永徽二年)肄業清泰寺。受經日過七紙。唐武后如意二年(時年五十)落髮得戒。聞天臺盛弘止觀。即往求學。未幾一家宗趣解悟無遺。常以十八種物行頭陀行。依憑巖穴建立招提。面列翠峰左縈碧澗。因自號曰左溪。每言。泉石可以洗昏蒙。云松可以遺身世。常宴居一室。自以為法界之寬。心不離定口不嘗藥。耄耆之歲同於壯齡。揉紙而衣掬溪而飲。洗缽則群猿爭捧。誦經則眾禽交翔。幽棲林谷深以為樂。一日有盲狗。至山長嗥伏地。師為行懺。不逾旬日雙目俱明。每翹跪祈請。愿生兜率內院。斂念之頃。忽感舍利從空而下(天寶中建塔奉藏。會昌發毀寺。僧緘而閟之。至皇朝開寶六年。復建塔藏之本山東南隅)開元十六年。州刺史王正容。屢屈入城冀親法喜。師不欲往教。辭之以疾。與永嘉真覺為同門友。嘗貽書招覺山居。覺復書千餘言。有諠不在廛。寂不在山之語(今永嘉集。有答友人書。近世有左溪住山。清穆刊二書于山中。而序之曰。左溪永嘉同道也。左溪之言非不知也。彼將有激云耳。永嘉之言非責也。彼將有說云耳。此常人所不能知也。反是而議者惑也)師所居蘭若坐非正陽。將移殿與像。用力

【現代漢語翻譯】 現代漢語譯本： 他是世孫，母親是葛氏。因夢到奇異的景象而懷孕（唐太宗貞觀十八年出生），出生后從未啼哭，每次見到人就滿臉笑容。九歲（高宗永徽二年）在清泰寺學習，每天能讀誦七張紙的經文。唐武后如意二年（時年五十歲）剃髮出家受戒。聽說天臺宗盛行弘揚止觀，就前去求學。沒多久就對天臺宗的宗旨和理解領悟得透徹無遺。經常用十八種物品進行頭陀苦行，依靠巖洞建立寺廟，面對著翠綠的山峰，左邊環繞著碧綠的溪澗，因此自號為左溪。常說，泉水和石頭可以洗去昏昧，雲彩和松樹可以忘卻身世。經常安靜地居住在一間屋子裡，自認為像法界一樣寬廣。心中不離禪定，口中不嘗藥物，年老時和壯年時一樣。揉搓紙張當衣服穿，用手捧起溪水來喝。洗缽時，一群猴子爭著捧缽；誦經時，各種鳥兒交相飛翔。在幽靜的山谷中隱居，深以為樂。有一天，有一隻瞎狗來到山裡，對著山長嚎並趴在地上。左溪法師為它進行懺悔，不到十天，雙眼都恢復了光明。他經常跪拜祈禱，希望往生到兜率內院。在收攝心念的時候，忽然感到舍利從空中降落（天寶年間建造佛塔供奉收藏，會昌年間拆毀寺廟時，僧人將舍利封藏起來。到了皇朝開寶六年，又在原來的山東南角重建佛塔收藏）。開元十六年，州刺史王正容多次委屈自己到山裡，希望親近佛法，得到法喜。左溪法師不想去城裡弘法，就以生病為理由推辭了。他和永嘉真覺是同門好友，曾經寫信邀請真覺到山裡居住。真覺回信一千多字，有『喧囂不在市井，寂靜不在山林』的話（現在《永嘉集》中有《答友人書》。近世有人在山中刊刻了《左溪住山》、《清穆》兩本書，並在序言中說：『左溪和永嘉是同道之人。左溪的話並非不知道，他將有所激勵罷了。永嘉的話並非責備，他將有所闡述罷了。』這是常人所不能理解的，反過來議論的人就迷惑了）。左溪法師所居住的蘭若寺，坐向不正對著正陽，想要移動殿堂和佛像，費力

【English Translation】 English version: He was a descendant of the world. His mother was from the Ge family. She conceived after experiencing a strange dream (born in the 18th year of the Zhenguan era of Emperor Taizong of Tang). After he was born, he never cried like an infant. Whenever he saw people, his face was filled with joy and smiles. At the age of nine (2nd year of the Yonghui era of Emperor Gaozong), he studied at Qingtai Temple. He recited more than seven sheets of scriptures daily. In the 2nd year of the Ruyi era of Empress Wu Zetian of Tang (at the age of fifty), he shaved his head and received the precepts. Hearing that the Tiantai school was flourishing and promoting the practice of '止觀' (zhiguan, cessation and contemplation), he went to study there. Before long, he thoroughly understood the tenets and insights of the Tiantai school. He often practiced '頭陀行' (tóutuó xíng, dhuta practices) with eighteen items, relying on caves to establish monasteries. Facing the verdant peaks and surrounded by the green streams on the left, he named himself Zuoxi (左溪, Left Stream). He often said, 'Springs and stones can wash away ignorance, clouds and pines can help one forget the world.' He often resided quietly in a room, considering it as vast as the '法界' (fǎjiè, dharma realm). His mind never left '禪定' (chándìng, samadhi), and his mouth never tasted medicine. In his old age, he was as strong as in his youth. He crumpled paper for clothing and scooped water from the stream to drink. When he washed his bowl, a group of monkeys would compete to hold it; when he recited scriptures, various birds would fly around. He found great joy in living in seclusion in the quiet valleys. One day, a blind dog came to the mountain, howling and prostrating on the ground. The master performed repentance for it, and in less than ten days, both of its eyes regained their sight. He often knelt and prayed, hoping to be reborn in the '兜率內院' (Dōushuài nèiyuàn, inner court of Tushita heaven). During a moment of focused concentration, he suddenly felt '舍利' (shèlì, relics) descending from the sky (a pagoda was built during the Tianbao era to enshrine and store them. During the Huichang era, when temples were destroyed, the monks sealed and hid the relics. In the 6th year of the Kaibao era of the imperial dynasty, the pagoda was rebuilt in the southeast corner of the original mountain to store them). In the 16th year of the Kaiyuan era, Wang Zheng Rong, the prefect of the state, repeatedly humbled himself to come to the mountain, hoping to be close to the Dharma and receive Dharma joy. Master Zuoxi did not want to go to the city to propagate the Dharma, so he declined on the grounds of illness. He and Yongjia Zhenjue were fellow disciples. He once wrote a letter inviting Zhenjue to live in the mountains. Zhenjue replied with a letter of more than a thousand words, including the saying, 'Noise is not in the marketplace, silence is not in the mountains' (now in the 'Yongjia Ji' (永嘉集, Yongjia Collection) there is a 'Letter to a Friend'. In recent times, someone carved the books 'Zuoxi Zhushan' (左溪住山, Zuoxi Living in the Mountains) and 'Qingmu' (清穆, Serenity) in the mountains, and in the preface said: 'Zuoxi and Yongjia are like-minded people. Zuoxi's words are not without knowledge, he will be inspiring. Yongjia's words are not a criticism, he will be explaining.' This is something that ordinary people cannot understand, and those who argue against it are confused). The '蘭若' (lánrě, aranya) where Master Zuoxi lived was not facing the due south direction, and he wanted to move the hall and the statues, expending effort

實艱杖策指揮。工人聽命為日未久。舊制儼然山水頻涸。眾以為患。舉杖刺之巖泉涌出。嘗累成二塔。繪事悉煎香汁不用牛膠(此用觀音諸陀羅尼經畫像之法)天寶十三載九月十九日。呼門人謂曰。吾六即道圓。萬行無得。戒為心本。汝等師之。即端坐長別。壽八十二。夏三十一。弟子有夢。其居寶閣第四重者。寤以告鄰。鄰夢亦協。時以為表第四天慈氏內院也。荼毗已。門人分舍利為二分。一塔左溪之西原。遵像法之遺制。一塔東陽之東原。尉邑人之後思。司封李華。為之銘云。稟法十二人。的嗣曰荊溪。新羅傳道者。法融。理應。純英。撰法華科文二卷。及修治法華文句。吳越王。請謚明覺尊者。

贊曰。刺史張成綺狀其行曰。師誨人無倦講不待眾。一郁多羅四十餘年。一尼師壇終身不易。食無重味居必偏廈。非因討尋經論不虛然一燈。非因瞻禮聖容不虛行一步。未嘗因利說一句法。未嘗因法受一豪財。遂得遠域龍象。鄰境耆耋。爭趨以前填門擁室。若冬陽夏陰弗召而自至也(耋徒結反年八十也)。

九祖荊溪尊者湛然。姓戚氏。世居晉陵荊溪。時人尊其道因以為號。家本習儒。故幼學夙成。在兒童中超然有邁俗志。年十七(睿宗景雲二年生。至玄宗開元十五年。當十七歲)訪道浙右。遇金華方巖。

【現代漢語翻譯】 現代漢語譯本：他拄著枴杖指揮，工匠們聽從他的命令，但時間不長。舊的規制依然存在，山水卻經常幹涸，大家對此感到憂慮。他舉起枴杖刺向巖石，泉水便涌了出來。他曾經多次建成兩座塔。繪畫全部使用煎過的香汁，不用牛膠（這是使用《觀音諸陀羅尼經》畫像的方法）。天寶十三年九月十九日，他呼喚弟子們說：『我的六即（六個階段的修行）之道已經圓滿，萬行（各種修行）都沒有所得。戒律是心的根本，你們要以它為師。』說完就端坐而逝，享年八十二歲，僧臘三十一年。弟子中有人夢見他住在寶閣的第四重，醒來后告訴鄰居，鄰居做的夢也與此相同。當時人們認為這是表明他住在第四天慈氏（Maitreya）內院。荼毗（火葬）后，門人將舍利分成兩份，一份塔葬在左溪的西邊，遵循像法的遺制；一份塔葬在東陽的東邊，爲了慰藉尉邑人的思念。司封郎中李華，為他撰寫銘文說：『稟承佛法的有十二人，真正繼承他事業的叫做荊溪（Jingxi）。新羅（Silla）來傳道的人有法融（Farong）、理應（Liying）、純英（Chunying）。撰寫法華科文二卷，以及修治法華文句。』吳越王（King of Wuyue）請求追諡他為明覺尊者。

讚頌說：刺史張成綺描述他的行為說：『老師教誨人從不厭倦，講經說法不等待人多。一件郁多羅（uttarāsanga，上衣）穿了四十多年，一塊尼師壇（nisīdāna，坐具）終身不換。吃飯沒有多種味道，居住必定是偏房。不是因為探討經論，不輕易點燃一盞燈；不是因為瞻仰聖容，不輕易走一步路。』未曾因為利益說一句佛法，未曾因為佛法接受一毫錢財。於是得到遠方異域的龍象（比喻傑出的人才），鄰近地方的年老之人，爭先恐後地前來，填滿了門庭，擁擠了房間，就像冬天盼望陽光，夏天盼望陰涼一樣，不召喚也會自己到來（耋（dié）徒結反，指八十歲）。

九祖荊溪尊者湛然（Zhanran），姓戚氏，世代居住在晉陵荊溪。當時的人們尊重他的道行，因此用荊溪作為他的稱號。他家本來學習儒學，所以從小就學有所成，在兒童中超然出衆，有超越世俗的志向。十七歲（睿宗景雲二年生，到玄宗開元十五年，正好十七歲）時，到浙右訪道，遇到了金華方巖。

【English Translation】 English version: He directed with a staff, and the workers obeyed his commands, but not for long. The old regulations remained, but the mountains and rivers often dried up, which worried everyone. He struck the rock with his staff, and a spring gushed forth. He had repeatedly built two pagodas. All the paintings used boiled fragrant juice instead of ox glue (this is the method of using the Guanyin Dharani Sutra for painting images). On the nineteenth day of the ninth month of the thirteenth year of the Tianbao era, he called his disciples and said, 'My Six Identities (six stages of practice) path is complete, and there is nothing to be gained from the myriad practices (various practices). The precepts are the root of the mind, and you should take them as your teacher.' After saying this, he sat upright and passed away, at the age of eighty-two, with thirty-one years of monastic life. One of the disciples dreamed that he lived in the fourth level of the treasure pavilion, and when he woke up, he told his neighbor, who had the same dream. At that time, people believed that this indicated that he lived in the inner court of Maitreya (慈氏) in the fourth heaven. After cremation (荼毗), the disciples divided the relics into two parts, one buried in a pagoda west of Zuo Creek, following the remaining system of image worship; the other buried in a pagoda east of Dongyang, to comfort the thoughts of the people of Wei County. Li Hua, the Secretary of the Seal, wrote an inscription for him, saying, 'There are twelve people who received the Dharma, and the one who truly inherited his career is called Jingxi (荊溪). The missionaries from Silla (新羅) are Farong (法融), Liying (理應), and Chunying (純英). He wrote two volumes of the Fa Hua Ke Wen (法華科文) and revised the Fa Hua Wen Ju (法華文句).' The King of Wuyue (吳越王) requested that he be posthumously honored as Venerable Mingjue.

The eulogy says: The Prefect Zhang Chengqi described his actions, saying, 'The teacher never tires of teaching people, and he does not wait for a crowd to preach the Dharma. He wore one Uttarāsanga (郁多羅, upper garment) for more than forty years, and he never changed one Nisīdāna (尼師壇, sitting cloth) throughout his life. He did not eat multiple flavors, and he always lived in a side room. He would not light a lamp casually unless he was discussing scriptures; he would not take a step casually unless he was venerating the holy image.' He never spoke a word of Dharma for profit, and he never accepted a penny for the Dharma. Therefore, he obtained the dragon elephants (比喻傑出的人才) from distant lands and the elders from neighboring areas, who rushed to fill the door and crowd the room, just like longing for the sun in winter and shade in summer, coming without being summoned (耋 (dié) means eighty years old).'

The ninth patriarch, Venerable Zhanran (湛然) of Jingxi (荊溪), whose surname was Qi, lived in Jingxi, Jinling for generations. People at that time respected his Taoism, so they used Jingxi as his title. His family originally studied Confucianism, so he achieved early learning and was outstanding among children, with ambitions beyond the mundane. At the age of seventeen (born in the second year of Ruizong Jingyun, and in the fifteenth year of Xuanzong Kaiyuan, he was seventeen years old), he visited Dao in Zheyue and met Fangyan of Jinhua.

授以止觀之法。開元十八年。始從學左溪(時年二十)溪與之語知為道器。嘗謂師曰。汝曾何夢。答曰。疇昔之夜。夢披僧服掖二輪游大河中。溪曰。嘻。豈當以止觀二法度群生於生死之淵乎。遂以處士服受教觀之道。天寶七載。始解縫掖著僧伽梨(時年三十八。受業于宜興君山鄉凈樂寺。縫掖儒士布衣。僧伽梨。翻為大衣。二十五條也)尋詣會稽一律師博究律部。久之演止觀于吳門。開元左溪既沒。師挈密藏獨運東南。謂門弟子曰。道之難行也。我知之矣。古之至人。靜以觀其復。動以應其物。二俱不住。乃蹈乎大方。今之人或蕩于空或膠于有。自病病他道用不振。將欲取正舍予誰歸。於是大啟妙法旁羅萬行。盡攝諸相入于無間。即文字以達觀。導語默以還源。乃祖述所傳著為記文。凡數十萬言。使一家圓頓之教悉歸於正。每以智者破斥南北之後。百餘年間。學佛之士。莫不自謂雙弘定慧。圓照一乘。初無單輪只翼之弊。而自唐以來。傳衣缽者起于庾嶺。談法界闡名相者盛于長安。是三者皆以道行卓犖(力角反卓犖超絕也)名播九重。為帝王師範。故得侈大其學。自名一家。然而宗經弘論判釋無歸。講華嚴者唯尊我佛。讀唯識者不許他經。至於教外別傳但任胸臆而已。師追援其說辯而論之。曰金錍。曰義例。皆孟子

【現代漢語翻譯】 現代漢語譯本：傳授給他止觀的修行方法。開元十八年，他開始跟隨左溪（當時年齡二十歲）學習，左溪與他交談后，知道他是可造就的弘道之才。左溪曾問他說：『你曾經做過什麼夢？』他回答說：『昨天晚上，我夢見自己披著僧服，用腋下夾著兩個輪子在大河中游動。』左溪說：『啊！這難道不是要用止觀這兩種方法，來救度眾生脫離生死的深淵嗎？』於是（湛然）穿著處士的服裝，接受了左溪傳授的止觀之道。天寶七年，他開始脫下儒士的服裝，穿上僧伽梨（當時年齡三十八歲，在宜興君山鄉凈樂寺受業。縫掖是儒士的布衣，僧伽梨，翻譯過來就是大衣，有二十五條）。不久之後，他前往會稽拜訪一位律師，廣泛深入地研究律宗的經典。之後在吳門宣講止觀。開元左溪去世后，他帶領著秘密的宗旨巡行東南各地。他對門下弟子說：『道的難以修行啊，我是知道的了。古代的至人，用靜來觀察萬物的復歸，用動來應付外物，靜和動都不執著，才能達到廣大的境界。現在的人，要麼沉溺於空，要麼執著于有，自己生病也讓別人也生病，道的作用不能振興。想要尋求正道，捨棄我又該歸向誰呢？』於是他大力開啟微妙的佛法，廣泛地包羅各種修行方法，將一切現象都攝入到無間之中，通過文字來達到觀照，引導言語和沉默迴歸本源。於是他繼承和闡述所傳授的教義，著書立說，總共有數十萬字，使天臺宗圓頓的教義全部迴歸正統。他常常以智者大師破斥南北各宗之後的情況為例，在一百多年間，學佛的人，沒有不自稱是同時弘揚定和慧，圓滿地照亮一乘佛法的，起初並沒有單輪獨翼的弊端。但是自從唐朝以來，傳衣缽的人興起于庾嶺，談論法界、闡述名相的人在長安盛行。這三類人都是以道行卓越而聞名于朝廷，成為帝王的師範，所以能夠誇大自己的學說，自成一家。然而宗經、弘論、判釋都找不到歸宿。講《華嚴經》的人只尊崇我佛，讀《唯識論》的人不認可其他經典，至於教外別傳，只是任憑自己的主觀臆斷而已。他追溯和援引這些說法，加以辨析和論述，寫成了《金錍》和《義例》等著作，都像孟子一樣…… 現代漢語譯本：授以止觀之法。開元十八年，始從學左溪(Zuoxi)（時年二十），溪與之語，知為道器。嘗謂師曰：『汝曾何夢？』答曰：『疇昔之夜，夢披僧服，掖二輪游大河中。』溪曰：『嘻！豈當以止觀二法，度群生於生死之淵乎？』遂以處士服，受教觀之道。天寶七載，始解縫掖，著僧伽梨(Sengqieli)（時年三十八，受業于宜興君山鄉凈樂寺。縫掖，儒士布衣。僧伽梨，翻為大衣，二十五條也）。尋詣會稽一律師，博究律部。久之，演止觀于吳門。開元左溪既沒，師挈密**運東南。謂門弟子曰：『道之難行也，我知之矣！古之至人，靜以觀其復，動以應其物，二俱不住，乃蹈乎大方。今之人，或蕩于空，或膠于有，自病病他，道用不振。將欲取正，舍予誰歸？』於是大啟妙法，旁羅萬行，盡攝諸相，入于無間。即文字以達觀，導語默以還源。乃祖述所傳，著為記文，凡數十萬言，使一家圓頓之教，悉歸於正。每以智者破斥南北之後，百餘年間，學佛之士，莫不自謂雙弘定慧，圓照一乘，初無單輪只翼之弊。而自唐以來，傳衣缽者起于庾嶺，談法界、闡名相者盛于長安。是三者，皆以道行卓犖（力角反，卓犖超絕也），名播九重，為帝王師範，故得侈大其學，自名一家。然而宗經、弘論、判釋無歸，講華嚴者唯尊我佛，讀唯識者不許他經，至於教外別傳，但任胸臆而已。師追援其說，辯而論之，曰《金錍》，曰《義例》，皆孟子…… English version: He was taught the methods of 'zhi' (止, cessation) and 'guan' (觀, contemplation). In the eighteenth year of the Kaiyuan era, he began to study with Zuoxi (左溪) (at the age of twenty). Zuoxi, after speaking with him, recognized him as a vessel for the Dharma. Zuoxi once asked him, 'What dreams have you had?' He replied, 'Last night, I dreamed that I was wearing a monk's robe, with two wheels tucked under my arms, swimming in a great river.' Zuoxi said, 'Ah! Isn't this a sign that you will use the two methods of 'zhi' and 'guan' to deliver sentient beings from the abyss of birth and death?' Thereupon, (Zhanran) wearing the attire of a recluse, received instruction in the path of contemplation. In the seventh year of the Tianbao era, he began to shed the attire of a Confucian scholar and donned the 'sengqieli' (僧伽梨) (at the age of thirty-eight, receiving ordination at Jingle Temple in Junshan Township, Yixing. 'Fengye' (縫掖) refers to the cloth garments of Confucian scholars. 'Sengqieli', translated, means 'great robe', consisting of twenty-five strips). Soon after, he went to Kuaiji to visit a Vinaya master, extensively studying the Vinaya texts. After a long time, he expounded 'zhi' and 'guan' in Wumen. After the death of Zuoxi of the Kaiyuan era, he led the secret teachings throughout the southeast. He said to his disciples, 'The difficulty of practicing the Way, I know it well! The sages of old, used stillness to observe the return of all things, and movement to respond to external objects, without dwelling on either, thus attaining the vast expanse. People today, either indulge in emptiness or cling to existence, harming themselves and others, causing the function of the Way to decline. If you seek the true path, who else can you turn to but me?' Thereupon, he greatly opened up the wondrous Dharma, widely encompassing all practices, completely gathering all phenomena into the non-dual. He used words to reach insight, and guided speech and silence back to the source. Thus, he inherited and elaborated on the transmitted teachings, writing them down in records, totaling hundreds of thousands of words, so that the complete and sudden teachings of the Tiantai school would all return to the correct path. He often cited the situation after Zhiyi (智者) refuted the northern and southern schools. For more than a hundred years, Buddhist scholars all claimed to be simultaneously promoting 'samatha' (定, concentration) and 'vipassana' (慧, insight), fully illuminating the One Vehicle, initially without the defect of a single wheel or wing. But since the Tang Dynasty, those who transmitted the robe and bowl arose in Yuling, and those who discussed the Dharma realm and expounded on names and forms flourished in Chang'an. These three types of people were all known throughout the court for their outstanding conduct, becoming models for emperors, and thus were able to exaggerate their learning and establish their own schools. However, the sutras, treatises, and interpretations had no clear direction. Those who lectured on the Avatamsaka Sutra only revered their own Buddha, those who read the Vijnaptimatrata-sastra did not allow other sutras, and as for separate transmissions outside the teachings, they only relied on their own subjective opinions. He traced and cited these statements, debated and discussed them, writing works such as 'Jin Pi' (金錍) and 'Yi Li' (義例), all like Mencius...

【English Translation】 English version: He was taught the methods of Zhi (cessation) and Guan (contemplation). In the eighteenth year of the Kaiyuan era, he began to study with Zuoxi (at the age of twenty). Zuoxi, after speaking with him, recognized him as a vessel for the Dharma. Zuoxi once asked him, 'What dreams have you had?' He replied, 'Last night, I dreamed that I was wearing a monk's robe, with two wheels tucked under my arms, swimming in a great river.' Zuoxi said, 'Ah! Isn't this a sign that you will use the two methods of Zhi and Guan to deliver sentient beings from the abyss of birth and death?' Thereupon, (Zhanran) wearing the attire of a recluse, received instruction in the path of contemplation. In the seventh year of the Tianbao era, he began to shed the attire of a Confucian scholar and donned the Sengqieli (at the age of thirty-eight, receiving ordination at Jingle Temple in Junshan Township, Yixing. Fengye refers to the cloth garments of Confucian scholars. Sengqieli, translated, means 'great robe', consisting of twenty-five strips). Soon after, he went to Kuaiji to visit a Vinaya master, extensively studying the Vinaya texts. After a long time, he expounded Zhi and Guan in Wumen. After the death of Zuoxi of the Kaiyuan era, he led the secret teachings throughout the southeast. He said to his disciples, 'The difficulty of practicing the Way, I know it well! The sages of old, used stillness to observe the return of all things, and movement to respond to external objects, without dwelling on either, thus attaining the vast expanse. People today, either indulge in emptiness or cling to existence, harming themselves and others, causing the function of the Way to decline. If you seek the true path, who else can you turn to but me?' Thereupon, he greatly opened up the wondrous Dharma, widely encompassing all practices, completely gathering all phenomena into the non-dual. He used words to reach insight, and guided speech and silence back to the source. Thus, he inherited and elaborated on the transmitted teachings, writing them down in records, totaling hundreds of thousands of words, so that the complete and sudden teachings of the Tiantai school would all return to the correct path. He often cited the situation after Zhiyi refuted the northern and southern schools. For more than a hundred years, Buddhist scholars all claimed to be simultaneously promoting Samatha (concentration) and Vipassana (insight), fully illuminating the One Vehicle, initially without the defect of a single wheel or wing. But since the Tang Dynasty, those who transmitted the robe and bowl arose in Yuling, and those who discussed the Dharma realm and expounded on names and forms flourished in Chang'an. These three types of people were all known throughout the court for their outstanding conduct, becoming models for emperors, and thus were able to exaggerate their learning and establish their own schools. However, the sutras, treatises, and interpretations had no clear direction. Those who lectured on the Avatamsaka Sutra only revered their own Buddha, those who read the Vijnaptimatrata-sastra did not allow other sutras, and as for separate transmissions outside the teachings, they only relied on their own subjective opinions. He traced and cited these statements, debated and discussed them, writing works such as 'Jin Pi' and 'Yi Li', all like Mencius...

尊孔道辟楊墨之辭。識者謂。荊溪不生則圓義將永沈矣。天寶大曆間(玄肅代三宗)朝延三詔。並辭疾不起。師始居蘭陵。嘗與江淮名僧四十人。同禮五臺。有不空三藏門人含光白師曰。頃從不空遊歷天竺。見梵僧云。聞大唐有天臺教跡。可以識偏圓簡邪正明止觀。可能譯之至此土耶。師聞之嘆曰。可謂中國失法求之四維(左傳。孔子曰。天子失官。學在四夷。後漢東夷傳序。中國失禮求之四夷)晚歸臺嶺。大布而衣。一床而居。以身誨人耆年不倦。大兵大饑之際。學徒愈蕃。瞻望堂室以為依怙。建中三年(德宗)二月五日。示疾于佛隴。語門人曰。道無方性無體。生歟死歟。其旨一貫。吾歸骨此山。報盡今夕。要與汝等談道而決。夫一念無相謂之空。無法不備謂之假。不一不異謂之中。在凡為三因。在聖為三德。爇炷則初后同相。涉海則淺深異流。自利利人在此而已。汝其志之。言訖隱幾而化。壽七十二。夏四十三。門人奉全身塔于智者塋域之西南隅。所著法華釋簽。文句記。止觀輔行。止觀搜玄記。各十卷。止觀文句一卷。為司封李華說。止觀大意一卷。釋簽別行十不二門。金剛錍。止觀義例。三觀義涅槃後分疏。觀心誦經記。授菩薩戒文。始終心要。各一卷。略凈名疏十卷。記三卷。凈名廣疏記六卷。治定涅槃

疏十五卷。文句科。止觀科。各六卷。華嚴骨目二卷。法華三昧補助儀。觀心補助儀。各一卷。方等懺補助儀二卷。門人梁肅撰師碑銘。而論之曰。聖人不興。其間必有名世者出。自智者以法付章安。安再世至於左溪。明道若昧待公而發。乘此寶乘煥然中興。蓋受業身通者三十九人。搢紳先生高位崇名。屈體承教者又數十人(史記。孔子世家云。弟子蓋三千人。身通六藝者七十二人。今言。受業身通。謂通教觀之道。有言見身發通者無義)吳越三請謚圓通尊者。本朝元祐初。永嘉忠法師遣門人掃塔。草棘荒蕪不能辨。即案梁氏碑。去大師塋兆百步尋識之。其龕已空。唯乳香一塊耳。夜夢玄弼山君謂曰。昨者天神遣多人。取全身去也。不須猶豫。於是即舊基建石塔以識之。

贊曰。疏以申經記以解疏。夫然故旨義始歸於至當。而後人得以守其正說。大哉釋簽妙樂輔行之文。其能發揮天臺之道。疇不曰厥功茂焉。不有荊溪。則慈恩南山之徒。橫議于其後者。得以並行而惑眾矣。師之言曰。將欲取正舍予誰歸。誠然哉。寶訓也。本記言搢紳受業者數十人。知當時儒宗君子學此道者。若是之盛。今所聞梁李三四人耳。惜哉。

佛祖統紀卷第七(終) 大正藏第 49 冊 No. 2035 佛祖統紀

【現代漢語翻譯】 現代漢語譯本： 《疏》十五卷，《文句科》、《止觀科》各六卷，《華嚴骨目》二卷，《法華三昧補助儀》、《觀心補助儀》各一卷，《方等懺補助儀》二卷。門人梁肅撰寫了老師的碑銘，評論說：『聖人不出世，其間必定有名揚於世的人出現。自從智者大師將佛法傳給章安大師，章安大師再傳至左溪大師，闡明佛法的道路如果暗淡，就等待著他來發揚。憑藉著這珍貴的佛法，煥然一新地中興。』大概接受教業並且自身通達佛法的人有三十九人，做官的先生們地位高崇名聲顯赫，謙卑地接受教誨的又有數十人（《史記·孔子世家》說：『弟子大概有三千人，自身通達六藝的有七十二人。』現在說接受教業並且自身通達，是指通達教觀之道，有說見到自身發神通是沒有意義的）。吳越地區三次請求朝廷追諡為『圓通尊者』。本朝元祐初年，永嘉忠法師派遣門人去掃塔，但雜草叢生荊棘遍地無法辨認。於是根據梁肅的碑文，在大師墓地百步之外尋找並辨認出來。墓龕已經空了，只有一塊乳香而已。夜裡夢見玄弼山神說：『昨天天神派遣很多人，取走了大師的全身。』不需要猶豫。於是就在舊址上建造石塔來紀念他。

讚頌說：用《疏》來闡述經典，用《記》來解釋《疏》。這樣旨意才最終歸於最恰當的地方，後人才能夠守護正確的說法。偉大啊，《釋簽》、《妙樂》、《輔行》的文字，它們能夠發揮天臺宗的道理。誰不說它們的功勞巨大呢？如果沒有荊溪大師，那麼慈恩宗、南山宗的那些人，在後面對天臺宗進行橫加議論的人，就可以並行於世而迷惑大眾了。大師曾說：『將要取得正法，捨棄我又能歸向誰呢？』真是這樣啊，這是寶貴的教誨啊。本傳記載做官的人接受教業的有數十人，可知當時儒家的君子學習這種佛法的人，是如此的興盛。現在所聽說的只有梁肅、李華三四人而已，可惜啊。

《佛祖統紀》卷第七（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

【English Translation】 English version: Fifteen volumes of 'Commentaries' (疏). Six volumes each of 'Annotations on Words and Phrases' (文句科) and 'Annotations on Contemplation' (止觀科). Two volumes of 'Outline of the Avatamsaka Sutra' (華嚴骨目). One volume each of 'Supplementary Ritual for the Samadhi of the Lotus Sutra' (法華三昧補助儀) and 'Supplementary Ritual for Contemplating the Mind' (觀心補助儀). Two volumes of 'Supplementary Ritual for the Fangdeng Repentance' (方等懺補助儀). Liang Su, a disciple, composed an epitaph for the teacher, remarking: 'When a sage does not arise, there must be someone of renown who emerges in their stead. Since Zhiyi (智者, founder of the Tiantai school) transmitted the Dharma to Zhang'an (章安, Zhiyi's disciple), and Zhang'an passed it down to Zuoqi (左溪, a later Tiantai master), if the path of illuminating the Dharma is dim, it awaits him to develop it. Relying on this precious vehicle of Dharma, it is brilliantly revived.' Approximately thirty-nine individuals received instruction and personally attained understanding of the Dharma. High-ranking officials and gentlemen of great renown humbly received teachings, numbering several dozen (The 'Records of the Grand Historian, Biography of Confucius' states: 'His disciples numbered approximately three thousand, with seventy-two who personally mastered the Six Arts.' Here, 'receiving instruction and personally attaining understanding' refers to understanding the path of teaching and contemplation; claims of personally manifesting supernatural powers are meaningless). The Wu and Yue regions thrice requested the court to posthumously confer the title 'Venerable Yuantong' (圓通尊者, meaning 'Perfectly Penetrating Venerable'). In the early years of the Yuanyou era of this dynasty, Yongjia Zhong, a Dharma master, dispatched disciples to sweep the stupa, but it was overgrown with weeds and thorns, making it impossible to identify. Therefore, based on Liang Su's inscription, they searched and identified it one hundred paces from the teacher's tomb. The reliquary was empty, with only a piece of frankincense remaining. At night, the mountain deity of Xuanbi (玄弼) appeared in a dream, saying: 'Yesterday, the heavenly gods sent many people to take away the teacher's entire body.' There is no need to hesitate. Thus, they built a stone stupa on the original site to commemorate him.

The eulogy states: 'Using 'Commentaries' to elaborate on the sutras, and using 'Records' to explain the 'Commentaries.' Only in this way does the meaning ultimately return to the most appropriate place, and later generations can uphold the correct teachings. How great are the texts of 'Annotations on the釋簽', 'Profound Joy' (妙樂), and 'Supplementary Conduct' (輔行), which can expound the principles of the Tiantai school. Who would not say that their contributions are immense? Without Jingxi (荊溪, another name for Zhanran, a Tiantai master), those of the Cien (慈恩, a Yogacara school) and Nanshan (南山, a Vinaya school) schools, who made unfounded criticisms of the Tiantai school later on, could have propagated their views concurrently and misled the masses. The teacher once said: 'If one seeks the correct Dharma, to whom else can one turn but me?' Truly so, these are precious teachings. The original record states that several dozen officials received instruction, indicating that at that time, Confucian gentlemen who studied this Dharma were so numerous. Now, we only hear of Liang Su, Li Hua, and three or four others. Alas!'

Chronicles of the Buddhist Patriarchs, Volume 7 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

佛祖統紀卷第八

宋景定四明東湖沙門志磐撰

興道下八祖紀第四

十祖天臺興道尊者大法師

十一祖天臺至行尊者大法師

十二祖國清正定尊者大法師

十三祖國清妙說尊者大法師

十四祖國清高論尊者大法師

十五祖螺溪凈光尊者大法師

十六祖四明寶云尊者大法師

十七祖四明法智尊者大法師

昔吳越王。請謚諸祖。而龍樹北齊南嶽三師未及謚。今並取邃法師下無師號者。即本紀之文。摭其行實以為尊稱。是蓋尊祖之大義也。他日有能考論懿德上之清朝賜以徽謚者。幸當用此定名。庶乎不失其實也。或疑今私謚者。漢朱穆門人與蔡邕謚文忠先生。晉陶潛門人謚靖節先生(見漢書宋史)唐蕭穎士門人謚文元先生(趙璘因話錄)元延祖謚太先生(元結之父)此皆門人私謚無咎。

傳聖人之道者。其要在乎明教觀而已。上尊龍樹下逮荊溪。九世而祖之宜矣。至於邃修二師。相繼講演不墜素業。會昌之厄教卷散亡。外琇竦三師唯傳止觀之道。螺溪之世。賴吳越王求遺書于海東。而諦觀自高麗。持教卷用還於我。於是祖道復大振。四明中興實有以資之也。是諸師者。或顯或晦。述而不作稱之曰祖蓋傳授有所繼。正統有所繫也。撰興道下八祖紀

【現代漢語翻譯】 現代漢語譯本： 《佛祖統紀》卷第八

宋景定年間四明東湖沙門志磐 撰

興道下八祖紀 第四

十祖 天臺興道尊者大法師

十一祖 天臺至行尊者大法師

十二祖 國清正定尊者大法師

十三祖 國清妙說尊者大法師

十四祖 國清高論尊者大法師

十五祖 螺溪凈光尊者大法師

十六祖 四明寶云尊者大法師

十七祖 四明法智尊者大法師

昔日吳越王，曾請人為諸位祖師追諡。但龍樹（Nāgārjuna，印度佛教哲學家）、北齊（Northern Qi，中國朝代）南嶽三師（Three Masters of Nanyue，指慧思等三位南嶽高僧）未及追諡。如今一併採納邃法師以下沒有師號者的稱謂，即根據本紀的文字，摘取他們的行事功績作為尊稱。這實在是尊崇祖師的大義啊。將來若有人能夠考證他們的美德，上報朝廷賜予謚號，希望能夠採用這些既定的名稱，或許就不會偏離事實了。或者有人會懷疑如今的私謚。漢朝朱穆的門人與蔡邕追諡為文忠先生，晉朝陶潛的門人追諡為靖節先生（見《漢書》、《宋史》），唐朝蕭穎士的門人追諡為文元先生（趙璘《因話錄》），元朝延祖追諡太先生（元結之父）。這些都是門人私謚，沒有過錯。

傳承聖人之道，最重要的是闡明教觀。上尊龍樹，下至荊溪（Jingxi，指湛然），九世而尊為祖師是適宜的。至於邃修二位法師，相繼講演，沒有荒廢原有的事業。會昌（Huichang，唐武宗年號）年間的災難導致教卷散失，外琇、竦三位法師只傳授止觀之道。螺溪（Luoxi，地名）的時代，依靠吳越王從海東（指朝鮮半島）求得遺失的經書，而諦觀（Di Guan，高麗僧人）從高麗（Goryeo，古代朝鮮王朝）帶著教卷返回。於是祖師之道再次大大振興，四明（Siming，地名）的中興實際上是依靠這些而實現的。這些法師，有的顯赫，有的隱晦，只是闡述而不創作，稱他們為祖師，是因為他們的傳授有所繼承，正統有所維繫。撰寫《興道下八祖紀》。

【English Translation】 English version: Fo Zu Tong Ji (佛祖統紀) Volume 8

Composed by Shramana Zhi Pan of Donghu, Siming during the Song Jingding period

Chronicle of the Eight Patriarchs under Xingdao, Chapter 4

Tenth Patriarch: Great Dharma Master, Venerable Xingdao of Tiantai (天臺興道尊者)

Eleventh Patriarch: Great Dharma Master, Venerable Zhixing of Tiantai (天臺至行尊者)

Twelfth Patriarch: Great Dharma Master, Venerable Zhengding of Guoqing (國清正定尊者)

Thirteenth Patriarch: Great Dharma Master, Venerable Miaoshuo of Guoqing (國清妙說尊者)

Fourteenth Patriarch: Great Dharma Master, Venerable Gaolun of Guoqing (國清高論尊者)

Fifteenth Patriarch: Great Dharma Master, Venerable Jingguang of Luoxi (螺溪淨光尊者)

Sixteenth Patriarch: Great Dharma Master, Venerable Baoyun of Siming (四明寶雲尊者)

Seventeenth Patriarch: Great Dharma Master, Venerable Fazhi of Siming (四明法智尊者)

In the past, the King of Wuyue (吳越王) requested posthumous titles for the patriarchs. However, Nāgārjuna (龍樹), the Three Masters of Nanyue (南嶽三師) of Northern Qi (北齊) were not yet conferred titles. Now, we adopt the titles of Dharma Master Sui (邃法師) and those below who do not have the title of 'Master,' that is, based on the text of this chronicle, we select their deeds and accomplishments as honorific titles. This is indeed the great meaning of honoring the patriarchs. In the future, if someone can examine their excellent virtues and report them to the court to be granted posthumous titles, it is hoped that these established names can be used, so that they may not deviate from the truth. Or some may doubt the current private posthumous titles. Zhu Mu's disciples in the Han dynasty and Cai Yong were posthumously titled 'Master Wenzhong'; Tao Qian's disciples in the Jin dynasty were posthumously titled 'Master Jingjie' (see 'Book of Han,' 'History of Song'); Xiao Yingshi's disciples in the Tang dynasty were posthumously titled 'Master Wenyuan' (Zhao Lin's 'Yinhua Lu'); Yuan Yanzu was posthumously titled 'Grand Master' (father of Yuan Jie). These are all private posthumous titles by disciples, and there is no fault.

To transmit the way of the sages, the most important thing is to clarify the teachings and contemplation. It is appropriate to honor Nāgārjuna above and Jingxi (荊溪, referring to Zhanran 湛然) below, for nine generations as patriarchs. As for Dharma Masters Sui and Xiu, they continued to lecture and did not abandon their original work. The disaster during the Huichang (會昌) era caused the scattering and loss of the teaching scrolls. Masters Waixiu, Song, and three others only transmitted the way of cessation and contemplation. In the era of Luoxi (螺溪), relying on the King of Wuyue seeking lost scriptures from Haidong (海東, referring to the Korean Peninsula), and Dì Guān (諦觀), a Korean monk, returned with the teaching scrolls from Goryeo (高麗). Thus, the way of the patriarchs was greatly revived again, and the revival of Siming (四明) was actually based on these. These masters, some prominent, some obscure, only narrated and did not create; they are called patriarchs because their transmission has been inherited, and the orthodoxy has been maintained. Composed 'Chronicle of the Eight Patriarchs under Xingdao.'

。

十祖興道尊者道邃。不知何許人。唐大曆中(代宗)來依荊溪于佛隴。洞悟幽玄無所凝滯。荊溪嘉之曰。吾子其能嗣興吾道矣。遂授以止觀輔行。師為眾開說發明深旨。聽者無不領寤。同門元皓一見師大敬服。貞元二十一年。日本國最澄遠來求法。聽講受誨晝夜不息。盡寫一宗論疏以歸。將行詣郡庭白太守。求一言為據。太守陸淳嘉其誠。即署之曰。最澄阇梨。身雖異域。性實同源。明敏之姿。道俗所敬。觀光于上國。復傳教於名賢。邃公法師。總萬法於一心。了殊涂於三觀。而最澄親承秘密。不外筌蹄。猶慮他方學者。未能信受其說。所請印記安可不從。澄既泛舸東還。指一山為天臺。創一剎為傳教。化風盛播。學者日蕃。遂遙尊邃師為始祖。日本傳教實起於此(晁說之。撰明智塔銘云。荊溪傳行滿。滿傳廣修。案大宋僧傳。邃法師傳廣修。修傳物外。今依宋傳。以邃師次荊溪為正。晁氏親見明智者。不知當時何緣得此異說)。

述曰。指要斥日本干淑所錄邃知上止觀中異義。以三界為無漏總中三者。竊詳邃師親受止觀于荊溪。無緣輒創此說。特干淑輩為此私義。托邃師以行之耳。則知日本別行十不二門題云國清止觀和上者。皆其國人之依放也。指要又云。他既曾附示珠指。往于彼國。必是依之勘

寫。據此又知國人依奉先所寄之本。故並托止觀和上之名以行其文也。四明之言。斥干淑奉先耳。世人不寤。便謂斥邃師。請以此議為解。

十一祖至行尊者廣修。姓留氏。東陽夏昆人。早入邃師之室。研精教觀。而向心至行。日誦法華凈名光明梵網四分戒本為常課。六時行懺晚年彌篤。每歲行隨自意三昧。七七日未嘗以事廢。天臺刺史韋珩(音衡佩玉)素重教門。請入郡堂講止觀。珩于即席深有省發。時會聽者莫不欣慶。會昌三年(唐武宗)二月十六日。終於禪林。葬全身於金地道場。登門弟子甚眾。居上首名物外。后二十三年。門人良湑敬文。發塔火育之得舍利千餘粒。大如菽。即舊地建塔藏之。

十二祖正定尊者物外。姓楊氏。閩之候官人。久從修師傳止觀。且說且行。大中末(宣宗)歲歉。加趺一室妙入正定。謂弟子曰。汝若不死至五穀登時。可擊磬引我出。越歲余。弟子如所教遂從定起。中和五年(僖宗)三月十五日。終於國清葬于智者塔院之側。上首弟子。元琇。敬休。慧凝。皆傳道於世以紹家學。

十三祖妙說尊者元琇(音秀玉石)天臺人。依國清外法師學止觀。盡其旨。妙于講說。不以學徒眾寡二其心。一日昇座眾集或少。有異僧十人自外而入。威儀可觀。致敬已坐行末。講散復

【現代漢語翻譯】 現代漢語譯本：由此可知，當時的人們是依據奉先所寄送的文字來修習。因此，他們也一併託付止觀和上的名義來推行這些文章。四明的言論，是斥責干淑和奉先。世人不明白，就誤以為是斥責邃師。請用這個觀點來解釋。

第十一祖至行尊者廣修，姓留，是東陽夏昆人。早年進入邃師門下，精研教觀。他一心向道，堅持每日誦讀《法華經》、《維摩詰經》、《光明經》、《梵網經》和《四分戒本》作為日常功課。他六時行懺，晚年更加精進。每年都進行隨自意三昧，連續七七四十九天，從未因任何事情中斷。天臺刺史韋珩（音衡佩玉）一向重視佛教，邀請他到郡堂講解止觀。韋珩在聽講時深受啓發。當時在場的聽眾無不歡欣鼓舞。會昌三年（唐武宗），二月十六日，廣修尊者在禪林圓寂。他的全身被安葬在金地道場。登門求學的弟子非常多，其中居於首位的是物外。二十三年後，他的弟子良湑和敬文，開啟塔墓火化，得到了千餘粒舍利，大小如豆。他們就在原址建造塔來安放舍利。

第十二祖正定尊者物外，姓楊，是閩地候官人。他長期跟隨修師學習止觀，既講解又實踐。大中末年（唐宣宗），遇到饑荒。他進入一間禪房，跏趺而坐，進入甚深的正定。他告訴弟子說：『如果我沒有死，等到五穀豐登的時候，你們可以敲擊磬聲來引導我出定。』過了一年多，弟子按照他所教導的去做，於是他從定中出來。中和五年（唐僖宗），三月十五日，物外尊者在國清寺圓寂，安葬在智者塔院旁邊。他的主要弟子有元琇、敬休、慧凝，他們都將佛法傳於世間，繼承了他的學問。

第十三祖妙說尊者元琇（音秀玉石），是天臺人。他依止國清寺的外法師學習止觀，窮盡其精髓，擅長於講說。他不因學生人數的多少而改變自己的心意。有一天，他升座講法，聚集的聽眾很少。有十位奇異的僧人從外面進來，他們的威儀令人敬佩。他們行禮后就坐在聽眾的末尾。講法結束后，他們又離開了。

【English Translation】 English version: From this, it is known that people at that time practiced according to the texts sent by Fengxian. Therefore, they also entrusted the name of Zhiguan Heshang to promote these articles. The words of Siming are to rebuke Gan Shu and Fengxian. People do not understand, and mistakenly think that they are rebuking Master Sui. Please use this view to explain.

The eleventh patriarch, Venerable Zhixing Guangxiu, whose surname was Liu, was a native of Xiakun in Dongyang. He entered the room of Master Sui early and studied the teachings and observations diligently. He was devoted to the path, and insisted on reciting the Lotus Sutra (Fahua Jing), Vimalakirti Sutra (Jingming Jing), Golden Light Sutra (Guangming Jing), Brahma Net Sutra (Fanwang Jing), and Four-Part Vinaya (Sifen Jieben) as his daily routine. He practiced repentance six times a day, and became even more diligent in his later years. Every year, he practiced the Samadhi of Following One's Own Intentions (Sui Ziyi Sanmei) for forty-nine days without interruption. Wei Heng (sound Heng Peiyu), the prefect of Tiantai, always valued Buddhism and invited him to the prefectural hall to lecture on Zhiguan. Wei Heng was deeply inspired during the lecture. The listeners at the time were all delighted. On February 16th of the third year of Huichang (Emperor Wuzong of Tang), Venerable Guangxiu passed away in the Chan Forest. His whole body was buried in the Jindi Dojo. There were many disciples who came to study with him, and the one at the top was Wuwai. Twenty-three years later, his disciples Liangxu and Jingwen opened the pagoda and cremated his body, obtaining more than a thousand relics, the size of beans. They built a pagoda on the original site to enshrine the relics.

The twelfth patriarch, Venerable Zhengding Wuwai, whose surname was Yang, was a native of Houguan in Min. He followed Master Xiu for a long time to learn Zhiguan, both explaining and practicing it. At the end of the Dazhong period (Emperor Xuanzong of Tang), there was a famine. He entered a meditation room, sat in the lotus position, and entered deep Samadhi. He said to his disciples: 'If I do not die, when the five grains are abundant, you can strike the chime to lead me out of Samadhi.' More than a year later, the disciples did as he taught, and he emerged from Samadhi. On March 15th of the fifth year of Zhonghe (Emperor Xizong of Tang), Venerable Wuwai passed away at Guoqing Temple and was buried next to the Pagoda of Zhiyi. His main disciples were Yuanxiu, Jingxiu, and Huining, who all transmitted the Dharma to the world to continue his teachings.

The thirteenth patriarch, Venerable Miaoshuo Yuanxiu (sound Xiu Yushi), was a native of Tiantai. He relied on the outer Dharma master of Guoqing Temple to learn Zhiguan, exhausting its essence, and was good at lecturing. He did not change his mind because of the number of students. One day, he ascended the seat to lecture, and there were few listeners gathered. Ten strange monks entered from outside, their demeanor was admirable. After paying their respects, they sat at the end of the audience. After the lecture, they left again.

問訊即出。師遣侍者邀之。皆凌空舉手笑謝而去。師當僖昭之際。天下方亂。學教之徒忽聚忽散。以故得定慧之業者艱其人。唯清竦常操。承事日久洞達無遺。操師傳義從。從傳德儔。儔傳慧赟。修雅。皆繼世有聞云。

十四祖高論尊者清竦。天臺人。依琇法師精思止觀。旦夜不懈。及繼主國清。說行兼至。時錢氏建國。吳越天臺一境有同內地。師領眾安處厲其志曰。王臣外護得免兵革之憂。終日居安。可不進道以答國恩。每長日臨座高論不已。眾莫敢有倦色。門人世業者。羲寂。志因。覺彌。

十五祖凈光尊者羲寂。字常照。永嘉胡氏。母初懷妊不喜葷血。及產有物蒙其首。若紫帽然(梁末帝貞明五年己卯生)幼白二親求出家。乃入開元。依師誦法華。期月而徹。年十九(晉高祖天福二年)祝髮具戒。詣會稽學律深達持犯。乃造天臺。學止觀于竦法師。其所領解。猶河南一遍照也(僧傳云。蒲州不聽泰。河南一遍照)嘗寓四明育王寺。夢登國清。上方有寶幢座。題曰文殊臺。欄楯外隔欲入不可。俄見觀音從堂而出。手卻行馬(即叉欄也亦名拒馬)低迴相接。忽覺自身與觀音體合為一。自是之後樂說無盡。初天臺教跡。遠自安史挺亂(天寶末年。安祿山。史思明。相繼反逆)近從會昌焚燬(武宗會昌五年

【現代漢語翻譯】 現代漢語譯本：問訊完畢后，他們隨即離去。尊者清竦派侍者邀請他們，他們都凌空舉手，笑著婉拒離開了。尊者清竦所處的時代正值僖宗、昭宗年間，天下動盪不安，學習教義的人時聚時散，因此能夠真正精通禪定和智慧的人非常稀少。只有清竦始終堅持操守，長久地侍奉尊者，最終完全領悟了教義。清竦尊者將教義傳給了義從，義從傳給了德儔，德儔傳給了慧赟和修雅，他們都是世代聞名的人物。

第十四祖高論尊者清竦，是天臺人。他依止琇法師，精勤地修習止觀，日夜不懈。後來他繼承主持國清寺，言行並重，堪爲表率。當時正值錢氏建立吳越國，天臺山一帶的境況與內地相同。清竦尊者帶領僧眾安居修行，勉勵他們說：『我們作為國王的臣民，受到外在的庇護，得以免除戰亂的憂患，終日安居樂業，難道不應該努力修行，以報答國家的恩德嗎？』他常常長時間地講經說法，聽眾沒有敢露出疲倦之色的。他的門人中，世代以佛法為業的有羲寂、志因、覺彌。

第十五祖凈光尊者羲寂，字常照，是永嘉胡氏之子。他的母親在懷孕時不喜歡葷腥之物。出生時，有東西覆蓋在他的頭上，像紫色的帽子一樣（生於梁末帝貞明五年己卯年）。他從小就告訴父母想要出家，於是進入開元寺，依止師父誦讀《法華經》，一個月就完全領悟了。十九歲時（晉高祖天福二年），他剃度受戒。前往會稽學習戒律，深入瞭解持戒和犯戒的規定。之後前往天臺山，向竦法師學習止觀。他對止觀的領悟和理解，就像河南的一遍照一樣（《僧傳》中說：『蒲州不聽泰，河南一遍照』）。他曾經住在四明育王寺。夢見自己登上國清寺，上方有一個寶幢座，上面寫著『文殊臺』。欄桿阻隔，無法進入。忽然看見觀音菩薩從殿堂中走出，用手推開行馬（即叉欄，也叫拒馬）低頭迎接他。忽然覺得自身與觀音菩薩融為一體。從此以後，他樂於說法，滔滔不絕。當初，天臺教的軌跡，遠從安史之亂開始（天寶末年，安祿山、史思明相繼反叛），近從會昌年間的焚燬開始（武宗會昌五年）。

【English Translation】 English version: After exchanging greetings, they promptly departed. The Venerable Qing Song dispatched an attendant to invite them, but they all raised their hands in the air, smilingly declined, and left. Venerable Qing Song lived during the reigns of Emperor Xi and Emperor Zhao, a time of great turmoil when those studying the teachings gathered and dispersed unpredictably. Consequently, individuals truly proficient in both Samadhi and Prajna were exceedingly rare. Only Qing Song consistently maintained his integrity, serving the Venerable for an extended period, ultimately achieving complete comprehension of the teachings. Venerable Qing Song transmitted the teachings to Yi Cong, who passed them on to De Chou, who then transmitted them to Hui Yun and Xiu Ya, all of whom were renowned figures throughout their generations.

The Fourteenth Patriarch, Venerable Gao Lun Qing Song, was a native of Tiantai. He diligently practiced Samatha-Vipassana under Dharma Master Xiu, tirelessly day and night. Later, he succeeded as the abbot of Guoqing Temple, exemplifying both speech and conduct. At that time, the Qian family had established the Kingdom of Wuyue, and the situation in the Tiantai Mountain region was similar to that of the inland. Venerable Qing Song led the Sangha in peaceful practice, encouraging them, saying: 'As subjects of the King, we are protected externally, spared from the calamities of war. Living in peace and prosperity all day long, should we not strive to cultivate the Way to repay the nation's kindness?' He often lectured for extended periods, and none among the audience dared to show any signs of fatigue. Among his disciples, those who made the Dharma their family tradition included Xi Ji, Zhi Yin, and Jue Mi.

The Fifteenth Patriarch, Venerable Jing Guang Xi Ji, styled Chang Zhao, was the son of the Hu family of Yongjia. His mother had an aversion to meat and blood during her pregnancy. At birth, something covered his head, resembling a purple hat (born in the year Ji Mao, the fifth year of Zhenming during the reign of Emperor Mo of the Liang Dynasty). From a young age, he expressed his desire to his parents to become a monk, so he entered Kaiyuan Temple, where he relied on his teacher to recite the Lotus Sutra, fully comprehending it within a month. At the age of nineteen (the second year of Tianfu during the reign of Emperor Gaozu of the Jin Dynasty), he was tonsured and received the full precepts. He went to Kuaiji to study the Vinaya, deeply understanding the rules of upholding and violating precepts. He then went to Tiantai Mountain to study Samatha-Vipassana under Dharma Master Song. His understanding and comprehension of Samatha-Vipassana were like that of Yi Bian Zhao of Henan (the 'Biographies of Eminent Monks' states: 'Pu Prefecture does not listen to Tai, Henan has Yi Bian Zhao'). He once resided at Yuhuang Temple in Siming. He dreamed of ascending to Guoqing Temple, where there was a jeweled canopy seat above, inscribed with 'Manjusri Platform'. The railings obstructed his entry. Suddenly, he saw Avalokitesvara Bodhisattva emerge from the hall, pushing aside the 'xing ma' (a type of barrier, also called 'ju ma') with his hand, and bowing to greet him. He suddenly felt his own body merge with Avalokitesvara Bodhisattva. From then on, he delighted in expounding the Dharma, speaking eloquently and endlessly. Initially, the traces of the Tiantai teachings began far back with the An Lushan Rebellion (during the late Tianbao era, An Lushan and Shi Siming successively rebelled), and more recently with the destruction during the Huichang era (the fifth year of Huichang during the reign of Emperor Wuzong).

。罷僧尼毀寺院)殘編斷簡傳者無憑。師每痛念力網羅之。先於金華古藏僅得凈名一疏。吳越忠懿王。因覽永嘉集。有同除四住此處為齊。若伏無明三藏即劣之語。以問韶國師(傳燈天臺德韶國師。姓陳。嗣清涼益禪師。至天臺睹智者遺蹤。有若舊居。又與智者同姓。時疑其後身云)韶云。此是教義。可問天臺寂師。王即召。師出金門。建講以問前義。師曰。此出智者妙玄。自唐末喪亂教籍散毀。故此諸文多在海外。於是吳越王遣使十人。往日本國求取教典。既回。王為建寺螺溪。扁曰定慧。賜號凈光法師。及清謚天臺諸祖(止謚天臺以十六祖)一家教學郁而復興師之力也(案二師口義云。吳越王遣使。以五十種寶。往高麗求教文。其國令諦觀來奉諸部。而智論疏。仁王疏。華嚴骨目。五百門等。不復至。據此則知。海外兩國。皆曾遣使。若論教文復還中國之寶。則必以高麗諦觀來奉教卷為正)有興教明師。年方弱冠。聽經于會下常自疑雲。飲光持釋迦丈六之衣。披彌勒百尺之身。正應其量。為衣解長耶。身解短耶。時韶國師居云居(屬天臺)聚眾五百。明往問之。國師曰。座主卻是汝會。明慍色拂袖而退。國師曰。我若答。汝不是。當有因果。明回螺溪。口即吐血。師聞驚曰。此新戒。觸忤菩薩人來。明舉前話。師

【現代漢語翻譯】 現代漢語譯本： （因罷黜僧尼、毀壞寺院）導致殘缺不全的經書難以考證。我（指天臺凈光法師）常常為此感到痛惜，努力蒐集整理。先前在金華古藏中僅找到《凈名經》的疏文一篇。吳越忠懿王因為閱讀《永嘉集》，其中有『同除四住，此處為齊。若伏無明，三藏即劣』的語句，便以此請教韶國師（傳燈天臺德韶國師，姓陳，師承清涼益禪師。到天臺山看到智者大師的遺蹟，如同舊居一般。又與智者大師同姓，當時人們懷疑他是智者大師的後身）。韶國師說：『這是教義，可以問天臺寂師。』吳越王於是召見寂師，寂師從金門來到，開設講座來解答之前的疑問。寂師說：『這出自智者大師的《妙玄》。自從唐末喪亂，佛教典籍散失毀壞，所以這些文章大多流傳到海外。』於是吳越王派遣十名使者前往日本國尋求佛經。使者回國后，吳越王為他們建造了螺溪寺，題名為定慧寺，賜予寂師『凈光法師』的稱號，並追諡天臺宗的各位祖師（只追謚天臺宗前十六位祖師），天臺宗的教學得以興盛，這都是凈光法師的功勞。（根據二位大師的說法，吳越王派遣使者，帶著五十種寶物，前往高麗尋求佛教典籍。高麗國讓諦觀法師將各部經典送來，但是《智論疏》、《仁王疏》、《華嚴骨目》、《五百門論》等卻沒有送來。由此可知，海外兩國都曾派遣使者前往。如果說佛教典籍重新回到中國，那麼一定是高麗諦觀法師送來的經卷最為正宗。）有一位興教寺的明師，年紀輕輕，在法會下聽經時常常疑惑：飲光（迦葉尊者）拿著釋迦牟尼佛一丈六尺的袈裟，披在彌勒佛百尺的身軀上，正合適嗎？是袈裟短了，還是身軀長了呢？當時韶國師住在云居山（屬於天臺山），聚集了五百人。第二天，明師前去請教。韶國師說：『座主（指明師）卻是你明白。』明師惱怒地拂袖而去。韶國師說：『我如果回答，你就不是你了，當有因果。』明師回到螺溪寺，口中便吐血。凈光法師聽聞后驚訝地說：『這位新戒，觸犯了菩薩境界的人啊。』明師便說了之前的話。

【English Translation】 English version: Due to the suppression of monks and nuns and the destruction of monasteries, the fragmented scriptures were difficult to verify. I (referring to Dharma Master Jingguang of Tiantai) often lamented this and worked hard to collect and organize them. Previously, I only found one commentary on the Vimalakirti Sutra in the ancient collection of Jinhua. King Zhongyi of Wuyue, after reading the Yongjia Collection, questioned the statement 'Removing the four abodes is the same here. If ignorance is subdued, the three treasures are inferior,' and asked National Teacher Shao (Transmission of the Lamp, National Teacher Deshao of Tiantai, surname Chen, succeeded Zen Master Yiyi of Qingliang. When he arrived at Tiantai Mountain and saw the relics of Master Zhiyi, it was like his old home. He also shared the same surname as Master Zhiyi, and people suspected he was the reincarnation of Master Zhiyi). National Teacher Shao said, 'This is doctrine; you can ask Teacher Ji of Tiantai.' The King of Wuyue then summoned Teacher Ji, who came from Jinmen and gave lectures to answer the previous question. Teacher Ji said, 'This comes from Master Zhiyi's Profound Meaning. Since the chaos at the end of the Tang Dynasty, Buddhist scriptures have been scattered and destroyed, so many of these texts have spread overseas.' Therefore, the King of Wuyue sent ten envoys to Japan to seek Buddhist scriptures. After the envoys returned, the King of Wuyue built the Luoxi Temple for them, named it Dinghui Temple, bestowed the title 'Dharma Master Jingguang' upon Teacher Ji, and posthumously honored the patriarchs of the Tiantai School (only the first sixteen patriarchs of the Tiantai School were honored). The teachings of the Tiantai School were able to flourish again, all thanks to Dharma Master Jingguang. (According to the two masters, the King of Wuyue sent envoys with fifty kinds of treasures to Goryeo to seek Buddhist scriptures. Goryeo ordered Dharma Master Diguan to send various scriptures, but the Commentary on the Great Perfection of Wisdom Sutra, the Commentary on the Humane Kings Sutra, the Outline of the Avatamsaka Sutra, and the Five Hundred Gates Treatise were not sent. From this, it can be seen that both overseas countries had sent envoys. If we talk about the Buddhist scriptures returning to China, then the scriptures sent by Dharma Master Diguan of Goryeo must be the most authentic.) There was a Dharma Master Ming of Xingjiao Temple, who, at a young age, often wondered while listening to the scriptures at the assembly: Is it appropriate for Yin Guang (Kasyapa) to hold Shakyamuni Buddha's sixteen-foot robe and drape it over Maitreya Buddha's hundred-foot body? Is the robe too short, or is the body too long? At that time, National Teacher Shao lived in Yunju Mountain (belonging to Tiantai Mountain) and gathered five hundred people. The next day, Dharma Master Ming went to ask. National Teacher Shao said, 'The lecturer (referring to Dharma Master Ming) is the one who understands.' Dharma Master Ming angrily flicked his sleeves and left. National Teacher Shao said, 'If I answer, you will not be you, and there will be consequences.' Dharma Master Ming returned to Luoxi Temple and vomited blood. Dharma Master Jingguang was surprised to hear this and said, 'This new monk has offended someone in the realm of a Bodhisattva.' Dharma Master Ming then told him what had happened.

云。汝不會國師意速去懺悔。明具威儀詣前悲泣作禮首過。國師為頌出前話云。佛佛道齊宛爾高低。釋迦彌勒如印印泥。明自此疾瘳。歸謝師曰。非師指教幾喪此生(二師口義云。玄弼山君言。國師是智者。起法堂都料螺溪。是放生會首。堂中僧眾。是所放之魚)太平興國五年(本朝太宗)自山中出居州治寺東樓。夢剎柱陷入于地。即徙居西偏。其夜春雨驟作。山頹樓傾。咸謂師有天眼。雍熙元年。永安縣請于光明寺為眾授戒。忽佛殿大像墮壞。腹中出發愿文。乃唐咸通六年沙門希皎為七鄉人施戒勸造此像。愿舍報為男子。童真出家傳法利生。時會觀者謂是師前身也。四年十一月四日寢疾。囑門人不許哭泣祭奠。言已即瞑目。門人累小塔。窆于方丈。壽六十九。夏五十。傳法弟子百餘人。外國十人。義通實為高第。而澄彧。寶翔。為之亞焉。天臺官民先曾傳戒者。共迎師真相於開元寺。縞素致祭哀動一城。天為慘色。后徒屬謀遷塔見貌。若生人髮長餘寸。遂遷葬於國清東南隅。澄彧述銘以為識。師講三大部各二十遍。維摩光明梵網金剛錍法界觀永嘉集各數遍。述義例不二門等科節數卷(雜見高僧傳等文)。

十六祖寶云尊者義通。字惟遠。高麗國。族姓尹氏(後唐明宗天成二年丁亥歲生)梵相異常頂有肉髻。眉

【現代漢語翻譯】 現代漢語譯本：國清寺的僧人說：『你不明白國師的意思，快去懺悔。』明立刻整理好威儀，到國師面前悲傷地哭泣，行禮並承認錯誤。國師為他吟誦了之前說過的話：『佛佛道齊，本來就沒有高低之分。釋迦牟尼和彌勒佛，就像用印章蓋在泥上一樣，毫無差別。』明從此病就好了。他回去感謝國師說：『如果不是老師的指點，我幾乎就喪命了。』（二位老師的口頭解釋說：玄弼山君說，國師是智者。他發起建造法堂，都料螺溪是放生會的首領，法堂中的僧眾，就是所放生的魚。）太平興國五年（本朝太宗），他從山中出來，住在州治寺的東樓。夢見剎柱陷入地下，於是搬到西邊居住。當晚春雨驟降，山崩樓塌。人們都說師父有天眼。雍熙元年，永安縣在光明寺為大眾授戒。忽然佛殿里的大佛像倒塌損壞，腹中發現一份發願文，是唐咸通六年沙門希皎為七鄉人施戒，勸募建造此像。愿捨棄此報身，轉生為男子，以童真之身出家，傳法利生。當時在場觀看的人都說這是師父的前身。雍熙四年十一月四日，師父因病去世，囑咐弟子們不許哭泣祭奠。說完就閉上了眼睛。弟子們累積小塔，安葬在方丈。享年六十九歲，僧臘五十年。傳法弟子一百多人，外國弟子十人。義通確實是高足弟子，而澄彧、寶翔，是他的次等弟子。天臺山的官民，先前曾受過戒的，一起到開元寺迎接師父的畫像，身穿喪服祭奠，哀傷感動了整個城市，天空也為之變色。後來徒弟們商議遷移塔，發現師父的容貌如生，頭髮長出幾寸。於是將他遷葬在國清寺東南角。澄彧撰寫銘文來記錄此事。師父講解《三大部》各二十遍，《維摩經》、《光明經》、《梵網經》、《金剛錍》、《法界觀》、《永嘉集》各數遍。撰寫義例、《不二門》等科節數卷（雜見《高僧傳》等文）。 第十六祖寶云尊者義通，字惟遠，是高麗國人，姓尹氏（後唐明宗天成二年丁亥歲生），他的梵相異於常人，頭頂有肉髻，眉...

【English Translation】 English version: The monks of Guoqing Temple said, 'You don't understand the National Teacher's meaning, quickly go and repent.' Ming immediately arranged his attire, went before the National Teacher, weeping sadly, bowing and admitting his mistake. The National Teacher recited the words he had said before: 'Buddha and Buddha's paths are equal, originally there is no high or low. Shakyamuni and Maitreya, are like stamping a seal on mud, without any difference.' From then on, Ming's illness was cured. He went back to thank the National Teacher, saying, 'If it weren't for the teacher's guidance, I would have almost lost my life.' (The oral explanation of the two teachers said: Xuanbi Mountain Lord said that the National Teacher is a wise man. He initiated the construction of the Dharma Hall, and Du Liao Luoxi was the leader of the life release association. The monks in the Dharma Hall are the fish that were released.) In the fifth year of the Taiping Xingguo era (Emperor Taizong of this dynasty), he came out of the mountains and lived in the east building of the state temple. He dreamed that the stupa pillar had sunk into the ground, so he moved to the west side. That night, there was a sudden heavy spring rain, and the mountain collapsed and the building collapsed. People all said that the master had heavenly eyes. In the first year of the Yongxi era, Yong'an County held a precept transmission ceremony for the public at Guangming Temple. Suddenly, the large Buddha statue in the Buddha hall collapsed and was damaged. A vow text was found in its abdomen, which was written by the monk Xijiao in the sixth year of the Xiantong era of the Tang Dynasty to give precepts to the people of seven villages and encourage them to build this statue. He vowed to give up this retribution body and be reborn as a man, to become a monk as a virgin, to transmit the Dharma and benefit sentient beings. The viewers at the time all said that this was the master's previous life. On the fourth day of the eleventh month of the fourth year of the Yongxi era, the master passed away due to illness, instructing his disciples not to cry or offer sacrifices. After speaking, he closed his eyes. The disciples accumulated small stupas and buried him in the abbot's room. He lived to be sixty-nine years old, with fifty years as a monk. He had more than one hundred disciples who transmitted the Dharma, and ten foreign disciples. Yitong was indeed a top disciple, while Chengyu and Baoxiang were his secondary disciples. The officials and people of Tiantai Mountain, who had previously received precepts, together welcomed the master's portrait to Kaiyuan Temple, wearing mourning clothes to offer sacrifices, and the sorrow moved the entire city, and the sky changed color. Later, the disciples discussed moving the stupa and saw that the master's appearance was lifelike, and his hair had grown several inches. So they moved him to be buried in the southeast corner of Guoqing Temple. Chengyu wrote an inscription to record this matter. The master lectured on the 'Three Great Books' twenty times each, and the 'Vimalakirti Sutra', 'Golden Light Sutra', 'Brahma Net Sutra', 'Vajra Samadhi', 'Contemplation of the Dharmadhatu', and 'Yongjia Collection' several times each. He wrote several volumes of commentaries, 'Non-Dual Gate', and other sections (miscellaneous see 'Biographies of Eminent Monks' and other texts). The Sixteenth Ancestor, Venerable Baoyun Yitong, whose courtesy name was Weiyuan, was from Goryeo (Korea), with the surname Yin (born in the Dinghai year of the second year of the Tiancheng era of Emperor Mingzong of the Later Tang Dynasty). His Brahman appearance was extraordinary, with a fleshy protuberance on the top of his head, and his eyebrows...

毫宛轉伸長五六寸。幼從龜山院釋宗為師。受具之後學華嚴起信。為國宗仰。晉天福時來遊中國(師于天福末。方十六七。正受具學華嚴之時來中國。應在二十后。以歷推之。當在漢周之際。今言天福恐誤)至天臺云居(韶國師所居)忽有契悟。及謁螺溪聞一心三觀之旨。乃嘆曰。圓頓之學畢茲轍矣。遂留受業。久之具體之聲浹聞四遠。一日別同學曰。吾欲以此道導諸未聞。必從父母之邦。始乃括囊東下。假道四明將登海舶。郡守太師錢惟治(忠懿王俶之子)聞師之來。加禮延屈咨問心要。復請為菩薩戒師。親行授受之禮。道俗趨敬同仰師模。錢公固留之曰。或尼之。或使之(孟子。行或使之。止或尼之。尼語乙反)非弟子之力也。如曰利生何必雞林乎(高麗別名)師曰。緣既汝合。辭不我卻。因止其行。開寶元年(本朝太祖)漕使顧承徽屢親師誨。始舍宅為傳教院。請師居之。太平興國四年。法智初從師學(師年五十三法智年二十)六年十二月。弟子延德。詣京師奏乞寺額。七年四月。賜額為寶云。雍熙元年。慈雲始從師學(師年五十八慈雲二十二)師敷揚教觀幾二十年。升堂受業者不可勝紀。常呼人為鄉人。有問其故。曰吾以凈土為故鄉。諸人皆當往生。皆吾鄉中之人也。端拱元年十月二十一日。右脅而化。阇維

【現代漢語翻譯】 現代漢語譯本 （毫宛轉伸長五六寸）他年輕時跟隨龜山院的釋宗為師，受具足戒后，學習《華嚴經》和《起信論》，受到國家的尊崇。晉朝天福年間，他來到中國（大師在天福末年，大概十六七歲，正是受具足戒學習《華嚴經》的時候來到中國，應該在二十歲以後。根據曆法推算，應該在漢朝和後周之間。現在說是天福年間，恐怕有誤）。到達天臺云居（韶國師所居住的地方）時，忽然有所領悟。後來拜訪螺溪，聽聞『一心三觀』的宗旨，於是感嘆說：『圓頓的學說都在這裡了！』於是留下學習。時間長了，他精通佛法的名聲傳遍四方。一天，他告別同學說：『我想用這種佛法引導那些沒有聽聞過的人，一定要從我的父母之邦開始。』於是收拾行裝向東返回，取道四明，準備乘船出海。郡守太師錢惟治（忠懿王錢俶的兒子）聽說大師來了，非常恭敬地接待，請教佛法要義，又請大師為他授菩薩戒，親自舉行授戒儀式。道俗之人紛紛前來敬仰，把大師作為榜樣。錢公堅決挽留他說：『或者阻止他，或者派遣他（孟子說：行動或者派遣他，停止或者阻止他）。這不是弟子的力量所能做到的。如果說是爲了利益眾生，何必一定要去雞林（高麗的別名）呢？』大師說：『既然因緣與你相合，我就不推辭了。』於是停止了行程。開寶元年（本朝太祖），漕使顧承徽多次親自向大師請教，開始捨棄自己的住宅作為傳教院，請大師居住。太平興國四年，法智開始跟隨大師學習（大師五十三歲，法智二十歲）。太平興國六年十二月，弟子延德前往京城，上奏請求寺廟的匾額。太平興國七年四月，朝廷賜予匾額，名為『寶云』。雍熙元年，慈雲開始跟隨大師學習（大師五十八歲，慈雲二十二歲）。大師宣揚天臺教觀將近二十年，到課堂上接受教導的人數不勝數。大師經常稱呼人們為『鄉人』，有人問他原因，他說：『我把凈土作為故鄉，諸位都應當往生到那裡，都是我的鄉中之人啊。』端拱元年十月二十一日，大師右脅臥著圓寂。火化。 （阇維）

【English Translation】 English version (毫宛轉伸長五六寸) In his youth, he followed the monk Shi Zong of Guishan Temple as his teacher. After receiving the full precepts, he studied the Avatamsaka Sutra (Flower Garland Sutra) and the Awakening of Faith. He was revered by the nation. During the Tianfu era of the Jin Dynasty, he came to China (The master was about sixteen or seventeen years old at the end of the Tianfu era, precisely when he received the full precepts and was studying the Avatamsaka Sutra. He should have come to China after the age of twenty. According to the calendar, it should have been between the Han and Later Zhou dynasties. It is feared that the current statement of the Tianfu era is incorrect). When he arrived at Tiantai Yunju (where National Teacher Shao resided), he suddenly had an enlightenment. Later, he visited Luoxi and heard the doctrine of 'One Mind Three Contemplations', and he exclaimed: 'The complete and sudden teaching is all here!' So he stayed to study. After a long time, his reputation for mastering the Dharma spread far and wide. One day, he bid farewell to his fellow students, saying: 'I want to use this Dharma to guide those who have not heard of it, and I must start from the land of my parents.' So he packed his bags and returned east, passing through Siming, preparing to board a ship to cross the sea. The prefectural governor and Grand Tutor Qian Weizhi (son of King Zhongyi Qian Chu) heard of the master's arrival and received him with great respect, asking him about the essentials of the Dharma. He also invited the master to be his Bodhisattva (enlightened being) precept teacher, personally holding the precept-receiving ceremony. Monks, nuns, and laypeople all came to admire him, taking the master as their model. Duke Qian firmly urged him to stay, saying: 'Either stop him, or send him (Mencius said: 'To act, either send him; to stop, either prevent him'). This is not something your disciple can do. If it is said to benefit sentient beings, why must it be Gyerim (another name for Goryeo)?' The master said: 'Since the conditions are in accordance with you, I will not refuse.' So he stopped his journey. In the first year of the Kaibao era (of the current dynasty's Taizu), the transport commissioner Gu Chenghui repeatedly sought the master's teachings, and began to donate his residence as a preaching temple, inviting the master to reside there. In the fourth year of the Taiping Xingguo era, Fazhi began to study with the master (the master was fifty-three years old, Fazhi was twenty years old). In the twelfth month of the sixth year of the Taiping Xingguo era, the disciple Yande went to the capital to request a temple plaque. In the fourth month of the seventh year of the Taiping Xingguo era, the court bestowed a plaque named 'Baoyun'. In the first year of the Yongxi era, Ciyun began to study with the master (the master was fifty-eight years old, Ciyun was twenty-two years old). The master propagated the Tiantai teachings for nearly twenty years, and the number of people who came to the classroom to receive instruction was countless. The master often called people 'fellow villagers'. When someone asked him why, he said: 'I regard the Pure Land as my hometown, and all of you should be reborn there, all of you are people from my hometown.' On the twenty-first day of the tenth month of the first year of the Duangong era, the master passed away lying on his right side. Cremation. (阇維)

之日舍利盈滿骨中。門人奉葬于阿育王寺之西北隅(育王未為禪時。其徒嘗請寶云諸師。屢建講席。寶云既終。因葬骨於此地)壽六十二。治平元年(英宗)主南湖法孫宗正。累為方墳石塔作記以識之(后七十七年)宣和七年(徽宗)主育王昌月堂。以地蕪塔壞。與寶云威師。徙骨于烏石山。其骨晶熒有光。考之瑯瑯其聲。舍利五色滋生骨上。有盈匊得之者。其後主者智謙。重刊石塔記于烏石庵中(見振祖集石塔記)。

曉石芝曰。石塔記。謂師著述。逸而不傳。然考諸四明章記。則嘗秉筆為觀經疏記。光明玄贊釋矣。蓋四明稟承其義。用之於記鈔諸文。非為無傳。贊釋一部尚存。但不廣行耳。

螺溪網羅教典。去珠復還。寶云二紀敷揚家業有付。而世方尊法智為中興者。以其有著書立言開明祖道抵排山外紹隆道統之功也(抵音牴觸也)故慈雲贊之曰。章安既往。荊溪亦亡。誕此人師。紹彼耿光。一家大教。鐘此三良。又為之辭曰。一家教部。毗陵師所未記者悉記之。四種三昧人所難行者悉行之。敬繹名言。誠為實錄(繹音亦抽絲也)。

十七祖法智尊者知禮。字約言。四明金氏(世傳所居在郡城白塔巷)父經以枝嗣未生。與妻李氏禱于佛。夢神僧攜童子遺之曰。此佛子羅睺羅也。因而有娠。暨生

【現代漢語翻譯】 現代漢語譯本：

到那天，舍利充滿骨骼之中。門人將他安葬在阿育王寺的西北角（阿育王寺的住持還未成為禪師時，他的弟子曾經邀請寶云等諸位法師，多次開設講座。寶云圓寂后，因此將他的骨灰安葬在此地）。享年六十二歲。治平元年（英宗年號），主持南湖寺的法孫宗正，多次為方形墳墓和石塔撰寫碑記來紀念他（七十七年後），宣和七年（徽宗年號），主持育王寺的昌月堂。因為土地荒蕪，塔也損壞了，於是與寶云威師一起，將骨灰遷移到烏石山。他的骨灰晶瑩透亮，敲擊時聲音清脆。舍利五彩繽紛地在骨頭上生長，有人得到了一捧。之後的主持智謙，在烏石庵中重新刊刻了石塔記（見振祖集石塔記）。

曉石芝說：石塔記說寶云法師的著作已經失傳，但考察四明章記，則發現他曾經執筆撰寫《觀經疏記》和《光明玄贊釋》。大概是四明宗派秉承了他的義理，用在記、鈔等文章中，並非沒有傳世。贊釋的一部分尚存，只是沒有廣泛流傳罷了。

螺溪法師網羅佛教經典，去偽存真。寶云法師二十年間弘揚家業，有所傳承。而世人推崇法智為中興者，是因為他有著書立言、開明祖道、抵禦外道、紹隆道統的功勞（抵，音同『牴觸』）。所以慈雲法師讚歎他說：章安法師去世后，荊溪法師也去世了，誕生了這位人師，繼承了他們的光芒。一家的大教，集中在這三位賢良身上。又為他作辭說：一家教部的經典，毗陵法師沒有記錄的，他都記錄了。四種三昧，別人難以修行的，他都修行了。恭敬地解讀這些名言，確實是真實的記錄（繹，音同『亦』，抽絲的意思）。

第十七祖法智尊者知禮，字約言，四明金氏（世傳他居住在郡城白塔巷）。他的父親金經因為沒有兒子，與妻子李氏向佛祈禱，夢見神僧帶著一個童子送給他，說：『這是佛子羅睺羅（Rahula）』。因此懷孕，後來生下了他。

【English Translation】 English version:

On that day, the relics filled the bones. His disciples buried him in the northwest corner of Ashoka Temple (when the abbot of Ashoka Temple had not yet become a Chan master, his disciples once invited Bao Yun and other masters to hold lectures many times. After Bao Yun passed away, his ashes were buried here). He lived to the age of sixty-two. In the first year of Zhiping (Emperor Yingzong's reign), the Dharma grandson Zongzheng, who presided over Nanhusi Temple, repeatedly wrote inscriptions for the square tomb and stone pagoda to commemorate him (seventy-seven years later). In the seventh year of Xuanhe (Emperor Huizong's reign), Changyue Hall, who presided over Yuwang Temple, moved the ashes to Wushi Mountain with Bao Yunwei because the land was barren and the pagoda was damaged. His ashes were crystal clear and bright, and the sound was crisp when struck. Colorful relics grew on the bones, and some people obtained a handful. Later, the abbot Zhiqian re-engraved the Stone Pagoda Inscription in Wushi Temple (see Zhenzu Collection, Stone Pagoda Inscription).

Xiaoshi Zhi said: The Stone Pagoda Inscription says that Master Bao Yun's writings have been lost, but after examining the Siming Zhangji, it is found that he once wrote the 'Commentary on the Visualization Sutra' (Guan Jing Shu Ji) and the 'Explanation of the Profound Meaning of the Light Sutra' (Guangming Xuan Zan Shi). It is probably that the Siming sect inherited his doctrines and used them in notes and commentaries, so it is not that they have not been passed down. Part of the explanation still exists, but it is not widely circulated.

Master Luoxi collected Buddhist scriptures, removing the false and preserving the true. Master Bao Yun promoted the family business for twenty years, and there was inheritance. The world respects Fazhi as the restorer because he has the merits of writing books, clarifying the ancestral path, resisting external paths, and continuing the lineage of the Dao (Di, pronounced 'dichu', means 'to resist'). Therefore, Master Ciyun praised him, saying: After Master Zhang'an passed away, Master Jingxi also passed away. This teacher was born to inherit their glory. The great teachings of one family are concentrated in these three virtuous people. He also wrote a poem for him, saying: He recorded all the classics of one family's teachings that Master Piling had not recorded. He practiced all four kinds of Samadhi (Si Zhong Sanmei) that others found difficult to practice. Respectfully interpreting these famous words is indeed a true record (Yi, pronounced 'yi', means 'drawing silk').

The seventeenth patriarch, Venerable Fazhi Zhili, styled Yueyan, was from the Jin family of Siming (tradition says he lived in Baita Lane in the city). His father, Jin Jing, prayed to the Buddha with his wife, Li, because he had no son. He dreamed that a divine monk brought him a child and said, 'This is the Buddha's son Rahula (羅睺羅)'. Therefore, she became pregnant and later gave birth to him.

遂以為名(太祖受周禪。建隆元年庚申也)神宇清粹不與眾倫。七歲喪母號哭不絕。白父求出家。遂往依太平興國寺洪選師。十五具戒專探律部。太平興國四年(太宗)從寶云教觀(時年二十)始三日。首座謂之曰。法界次第汝當奉持。師曰。何謂法界。座曰。大總相法門圓融無礙者是也。師曰。既圓融無礙何有次第。座無對。居一月。自講心經聽者服其速悟。五年其父夢師跪于寶云之前云以瓶水注于口。自是圓頓之旨一受即了。六年。常代寶云講。雍熙元年。慈雲來自天臺。始學于寶云之門。師待以益友。義同手足。端拱元年。寶云歸寂。師復夢貫寶云之首。擐於左臂而行(擐音患亦貫也)。即自解曰。將作初表受習流通。次表操持種智之首化行於世也(慈雲。撰指要鈔序。採用法智自解之說也)。淳化二年。始受請主乾符。綿歷四載諸子說隨。至道元年。以所居西偏小院。學徒戾止。盈十莫容。遂徙居城東南隅保恩院。二年。院主顯通舍為長講天臺教法十方住持之地。三年。以院宇頹弊。與同學異聞始謀經理。既而丹丘覺圓來任役事。咸平三年(真宗)郡大旱。與慈雲同修光明懺。祈雨約三日無應。當然一手供佛。懺未竟雨已大浹(慈雲行業記云。約三日不雨。自焚。如期果大雨。太守蘇。為刻石為記其事)。六

【現代漢語翻譯】 現代漢語譯本 於是就以此為名(太祖接受周禪讓。建隆元年庚申年)。他神采清秀純粹，與一般人不同。七歲時喪母，哭號不止。告訴父親請求出家。於是前往依止太平興國寺的洪選法師。十五歲受具足戒，專門研習律部。《太平興國四年》(太宗)，跟隨寶云法師學習教觀(當時二十歲)，剛開始三天，首座對他說：『《法界次第》你應該奉持。』法師說：『什麼是法界？』首座說：『大總相法門，圓融無礙就是。』法師說：『既然圓融無礙，為什麼還有次第？』首座無言以對。住了一個月，法師自己講解《心經》，聽的人佩服他領悟的快速。五年，他的父親夢見法師跪在寶云法師面前，寶云法師用水瓶往他口中注水。從此，圓頓的宗旨一聽就明白。六年，法師常常代替寶云法師講經。雍熙元年，慈雲法師從天臺山來，開始在寶云法師門下學習。法師待他像益友一樣，情義如同手足。端拱元年，寶云法師圓寂。法師又夢見用繩子貫穿寶云法師的頭，掛在左臂上行走(擐音患，也同貫)。就自己解釋說：『這將要作為最初的表率，接受學習流通。其次表示操持種智之首，教化流行於世(慈雲法師在《指要鈔序》中，採用了法智法師自己解釋的說法)。』淳化二年，法師開始接受邀請，主持乾符寺。經歷了四年，各種說法隨之而來。至道元年，因為所居住的西邊小院，學徒前來居住，滿了十個人就容納不下。於是搬遷到城東南角的保恩院。二年，保恩院的住持顯通法師捨棄此院，作為長久講授天臺教法，十方住持的地方。三年，因為寺院破敗，與同學異聞法師開始商議經營修繕。不久丹丘覺圓法師來負責役事。咸平三年(真宗)，郡中大旱。法師與慈雲法師一同修持光明懺，祈雨約定三天沒有應驗。法師燃一手供佛，懺悔還沒有結束，雨已經下的很大(慈雲法師的行業記中說：『約定三天不下雨，就自焚。如期果然下大雨。太守蘇，為此刻石記載這件事。』) 六年

【English Translation】 English version Thereupon, he was given this name (Emperor Taizu received the abdication from the Zhou dynasty in the Gengshen year of the first year of Jianlong). His divine appearance was pure and refined, unlike ordinary people. At the age of seven, he lost his mother and cried incessantly. He told his father that he wanted to become a monk. So he went to rely on the Venerable Hongxuan at Taiping Xingguo Temple. At the age of fifteen, he received the full precepts and specialized in studying the Vinaya. In the fourth year of Taiping Xingguo (Emperor Taizong), he began to study the teachings and contemplation with Master Baoyun (at the age of twenty). On the first three days, the chief seat said to him, 'You should uphold the Fajie Cidi (The Order of the Dharmadhatu).' The master said, 'What is the Dharmadhatu?' The chief seat said, 'The Great Totality of Dharma-gate, which is perfectly fused and unobstructed.' The master said, 'Since it is perfectly fused and unobstructed, why is there an order?' The chief seat was speechless. After living there for a month, the master himself lectured on the Heart Sutra, and the listeners admired his quick understanding. In the fifth year, his father dreamed that the master was kneeling before Master Baoyun, and Master Baoyun was pouring water from a bottle into his mouth. From then on, he understood the meaning of the perfect and sudden teaching as soon as he heard it. In the sixth year, the master often lectured in place of Master Baoyun. In the first year of Yongxi, Master Ciyun came from Tiantai Mountain and began to study under Master Baoyun. The master treated him as a beneficial friend, and their friendship was like that of brothers. In the first year of Duangong, Master Baoyun passed away. The master dreamed again that he pierced Master Baoyun's head with a string and hung it on his left arm (擐 is pronounced huan, and also means to pierce). He then explained to himself, 'This will serve as the initial model, receiving, learning, and circulating. Secondly, it represents holding the head of the seed wisdom and spreading the teachings in the world (Master Ciyun, in the preface to the Zhiyao Chao, adopted Master Fazhi's own explanation).' In the second year of Chunhua, the master began to accept invitations to preside over Qianfu Temple. After four years, various theories followed. In the first year of Zhidao, because the small courtyard on the west side where he lived was filled with students, and could not accommodate more than ten people, he moved to Bao'en Temple in the southeast corner of the city. In the second year, the abbot of Bao'en Temple, Xiantong, donated the temple as a place for the long-term teaching of the Tiantai teachings and for the residence of abbots from all directions. In the third year, because the temple was dilapidated, he and his fellow student, Master Yiwen, began to discuss managing and repairing it. Soon, Master Danqiu Jueyuan came to take charge of the labor. In the third year of Xianping (Emperor Zhenzong), there was a severe drought in the county. The master and Master Ciyun together practiced the Guangming Repentance Ceremony, praying for rain. After three days, there was no response. The master burned one of his hands as an offering to the Buddha. Before the repentance ceremony was finished, the rain had already fallen heavily (Master Ciyun's biography states: 'It was agreed that if it did not rain in three days, he would burn himself. As scheduled, it rained heavily. The prefect Su, had this event carved in stone to record it.') Sixth year

年。日本國遣寂照。持源信法師問目二十七條請答釋。景德元年。撰十不二門指要鈔。成立別理真如有隨緣義。永嘉繼齊立指濫以難之(梵天昭師門人)謂不變隨緣。是今家圓教之理。別理豈有隨緣。師乃垂二十問以祛其蔽。天臺元穎復立徴決以代齊師之答。而嘉禾子玄亦立隨緣撲以助齊穎。時仁岳居座下述法智義。立十門折難總破三師。人謂凈覺御務之功居多(御音語。務侮同。易外御其務)四年。遣門人本如會稽什師。持十義書觀心二百問詣錢唐昭師室。初是光明玄有廣略二本。並行於世。景德前錢唐恩師制發揮記專解略本。謂十種三法純談法性。不須更立觀心。廣本有之者後人擅加耳。慈光門人奉先清靈光敏。共造難辭二十條輔成其義。時寶山善信致書法智請評之(慈雲有寄石壁善信上人詩。有曾同結社之句。據此則知俱師寶云)師亟辭之曰。夫評是議非近於諍競。矧二公吾宗先達。其可率爾。信復請曰。法鼓競鳴何先何后。師於是始作扶宗記。大明廣本附法觀心之義。謂恩師之廢觀心。是為有教而無觀。有梵天昭孤山圓。皆奉先門學。述辨訛以助略本。謂觀有事理。今十法始終皆以一法性而貫之。豈非純明理觀。師作問疑徴之云。若謂十法是理觀者。應此玄文是上三三昧。略本既無揀境。且非約行理觀。則知

【現代漢語翻譯】 年間，日本國派遣寂照，攜帶源信法師的二十七條問題，請求解答。景德元年（1004年），撰寫《十不二門指要鈔》，闡明別理真如具有隨緣的意義。永嘉繼齊立提出指責，認為這是濫用（他是梵天昭師的門人），說不變隨緣，是當今圓教的道理，別理怎麼會有隨緣呢？智圓於是提出二十個問題來消除他的迷惑。天臺元穎又作《徴決》來代替繼齊的回答，而嘉禾子玄也作《隨緣撲》來幫助繼齊和元穎。當時仁岳在智圓座下，闡述法智的義理，提出十門折難，總共駁斥了三位法師。人們認為凈覺在調停事務方面功勞很大（御音同語，務同侮，易外御其務）。四年後，派遣門人本如和會稽什師，攜帶《十義書》和《觀心二百問》前往錢唐昭師處。最初，《光明玄》有廣本和略本兩種，在世上並行。景德年間之前，錢唐恩師製作《發揮記》，專門解釋略本，認為十種三法純粹談論法性，不需要再建立觀心。廣本中有觀心的內容，是後人擅自新增的。慈光門人奉先、清靈光敏，共同撰寫了二十條難辭，來輔助完成恩師的義理。當時寶山善信致信法智，請求評論此事（慈雲有寄給石壁善信上人的詩，有『曾同結社』的句子，據此可知他們都是師寶云的門人）。智圓多次推辭說：『評論是非，接近於爭論。何況二位都是我宗的前輩，怎麼可以隨便評論呢？』善信再次請求說：『法鼓競相鳴響，應該先評論哪個呢？』智圓於是開始寫作《扶宗記》，闡明廣本中附帶法觀心的意義，認為恩師廢除觀心，是有教而無觀。有梵天昭、孤山圓，都是奉先門下的學人，撰寫《辨訛》來輔助略本，認為觀有事觀和理觀。現在十法始終都用一法性來貫穿，難道不是純粹闡明理觀嗎？智圓作《問疑徴》反駁說：『如果說十法是理觀，那麼這篇玄文應該是上三三昧。略本既然沒有揀擇境界，而且不是約行理觀，那麼就知道……』

【English Translation】 In the years of [omitted year], Japan dispatched Jizhao (寂照), carrying the twenty-seven questions from Dharma Master Yuanxin (源信), requesting answers. In the first year of Jingde (景德) (1004), he wrote 'Ten Non-Dual Gates: Essential Notes' (十不二門指要鈔), elucidating that Separate Principle True Thusness (別理真如) possesses the meaning of according with conditions (隨緣). Jiqi (繼齊) of Yongjia (永嘉) established accusations, considering it an abuse (he was a disciple of Dharma Master Fantianzhao (梵天昭)), saying that unchanging according with conditions is the principle of the perfect teaching (圓教) of today; how can Separate Principle have according with conditions? Zhiyuan (智圓) then posed twenty questions to dispel his confusion. Yuan Ying (元穎) of Tiantai (天臺) then wrote 'Detailed Decisions' (徴決) to replace Jiqi's answers, and Zixuan (子玄) of Jiahe (嘉禾) also wrote 'Following Conditions Strike' (隨緣撲) to assist Jiqi and Yuan Ying. At that time, Renyue (仁岳), under Zhiyuan's seat, expounded the meaning of Dharma Wisdom (法智), proposing ten gates of refutation, altogether refuting the three Dharma Masters. People believed that Jingjue (凈覺) had great merit in mediating affairs (御音同語, 務同侮, 易外御其務). Four years later, he dispatched disciples Benru (本如) and Shishi (什師) of Kuaiji (會稽), carrying 'Ten Meanings Treatise' (十義書) and 'Two Hundred Questions on Contemplation of Mind' (觀心二百問) to Dharma Master Zhao (昭) of Qiantang (錢唐). Initially, the 'Profound Meaning of Light' (光明玄) had both extensive and concise versions, circulating in the world. Before the Jingde era, Teacher En (恩師) of Qiantang created 'Explanatory Notes' (發揮記), specifically explaining the concise version, believing that the ten kinds of three dharmas purely discuss Dharma-nature (法性), and there is no need to establish contemplation of mind. The extensive version contains contemplation of mind, which was added by later people. Fengxian (奉先) and Qingling Guangmin (清靈光敏), disciples of Ciguang (慈光), jointly wrote twenty difficult arguments to assist in completing Teacher En's meaning. At that time, Shanxin (善信) of Baoshan (寶山) sent a letter to Dharma Wisdom, requesting comments on this matter (Ciyun (慈雲) has a poem sent to Upasaka Shanxin of Stone Wall (石壁善信上人), with the line 'once formed a society together,' based on this, it is known that they were both disciples of Shi Baoyun (師寶云)). Zhiyuan repeatedly declined, saying, 'Commenting on right and wrong is close to contention. Moreover, the two are predecessors of our school, how can I comment casually?' Shanxin requested again, saying, 'The Dharma drums are sounding in competition, which should be commented on first?' Zhiyuan then began writing 'Supporting the School Notes' (扶宗記), elucidating the meaning of the Dharma contemplation of mind attached to the extensive version, believing that Teacher En's abolishment of contemplation of mind is having teaching without contemplation. Fantianzhao (梵天昭) and Guyuan Yuan (孤山圓), all disciples of Fengxian's school, wrote 'Distinguishing Errors' (辨訛) to assist the concise version, believing that contemplation has phenomenal and principle contemplation. Now the ten dharmas are consistently connected with one Dharma-nature from beginning to end, isn't it purely elucidating principle contemplation? Zhiyuan wrote 'Questions and Doubts Inquiry' (問疑徴) in rebuttal, saying, 'If it is said that the ten dharmas are principle contemplation, then this profound text should be the upper three samadhis. Since the concise version does not select realms, and is not about practice principle contemplation, then it is known that...'

昭師反成有觀而無教。昭師複述答疑書。從容改轉。以為玄文直顯心性義同理觀。師復作詰難責之云。心性之名釋簽定判在因。上人既以十法是果人所證。則全非直顯心性。又十法既不聞揀陰。將何義同理觀。昭師又述五義云。止觀約行觀心。乃立陰等為境。附法託事皆不立陰。意謂令所立理觀。是事法之例。不須立陰。又被詰之後知心性在因。卻潛改云直顯法性(昭師所立。謂之約行。則無揀境。謂之事決。則有執為理。進退兩失無所憑據。是為無觀復無教)師復作問疑責之曰。詰難本徴直顯心性。純明理觀。何得將事法之觀答之。豈非義窮計盡耶。此書既往逾年不答。師復作覆問以促之。昭師徐為釋問。以十乘妙理為所觀境。師復責之云。本立三障四魔為境界。今若以十乘妙理為所觀境。即以三障四魔為能觀智耶。自發揮至令釋問。四番轉計。五回墮負。往復各五。綿歷七載。乃總結前後。為書二卷斥昭師。一不解能觀法二不識所觀境。三不分內外二境。四不辨事理二造。凡十章。目為十義書。又設為二百問以質之。時孤山居昭師座端。觀如什論辯不可。當遽白郡守。以來無公據發遣。令還不復致答。大中祥符二年。重建保恩院成。自興役至今凡十載。通守石待問為之記。三年乞郡奏於朝。十月。賜額延慶。五年

【現代漢語翻譯】 現代漢語譯本： 昭法師的理論變成了只有觀行而沒有教義。昭法師重新敘述並解答疑問的書籍，從容地修改和轉換，認為玄妙的文字直接彰顯心性，其意義與理觀相同。 我再次提出詰難責問他說：『心性』這個名稱，在《釋簽》的判定中是在因位上。上人既然認為十法是果位之人所證悟的，那麼就完全不是直接彰顯心性。而且十法既然沒有提到簡擇五陰，又怎麼能說與理觀的意義相同呢？ 昭法師又陳述五種意義說：『止觀』是依據行持來觀心，因此設立五陰等作為所觀的境界。『附法』和『託事』都不設立五陰。意思是說，他所設立的理觀，是屬於事法的範疇，不需要設立五陰。 又在被詰問之後，知道心性是在因位上，卻偷偷地改為直接彰顯法性（昭法師所立的理論，如果說是依據行持，就沒有簡擇境界；如果說是決斷事理，就執著于理。進退兩難，沒有憑據，這就是沒有觀行也沒有教義）。 我再次提出疑問責問他說：詰難的根本在於彰顯心性，純粹闡明理觀，怎麼能用事法的觀行來回答呢？難道不是已經理屈詞窮了嗎？』 這本書送去已經一年多，昭法師沒有回答。我再次寫信追問以催促他。昭法師慢慢地解釋疑問，用十乘妙理作為所觀的境界。我再次責問他說：『本來是設立三障四魔作為境界，現在如果用十乘妙理作為所觀的境界，那麼就是用三障四魔作為能觀的智慧嗎？』 從開始闡發到讓他解釋疑問，四次轉換計策，五次落敗。一來一回各有五次，經歷了七年。於是總結前後，寫成兩卷書來斥責昭法師：一是不理解能觀之法，二是不認識所觀之境，三是不區分內外兩種境界，四是不分辨事理兩種造作。總共十章，題目為《十義書》，又設立二百個問題來質問他。 當時孤山住在昭法師的座位旁邊，看到像什（鳩摩羅什，Kuamārajīva）那樣的辯論不可行，就立刻稟告郡守，因為沒有官方的依據來遣送他，讓他回去不再回復。大中祥符二年，重建保恩院完成，從開始興建到現在已經有十年了，通守石待問為這件事寫了記。三年，向朝廷請求郡名。十月，賜額為延慶。五年……

【English Translation】 English version: Master Zhao's theory turned into having only contemplation without doctrine. Master Zhao restated and answered the book of questions, calmly modifying and transforming it, believing that the profound texts directly reveal the nature of mind, and its meaning is the same as the principle of contemplation. I raised a challenge again, questioning him: 'The name 'mind-nature,' as determined in the 'Commentary on the Vimalakīrti Sutra,' is in the causal stage. Since you, Venerable One, consider the Ten Dharmas to be what those in the fruition stage realize, then it is completely not directly revealing the mind-nature. Moreover, since the Ten Dharmas do not mention selecting the five skandhas (pañca-skandha), how can you say that it has the same meaning as the principle of contemplation?' Master Zhao then stated five meanings, saying: 'Śamatha-vipassanā (止觀, calming and insight meditation) relies on practice to contemplate the mind, therefore establishing the five skandhas etc. as the objects of contemplation. 'Attaching to the Dharma' and 'relying on events' do not establish the five skandhas.' The meaning is that the principle of contemplation he established belongs to the category of phenomenal dharmas, and there is no need to establish the five skandhas. Moreover, after being questioned, knowing that the mind-nature is in the causal stage, he secretly changed it to directly revealing the nature of Dharma (Master Zhao's theory, if said to be based on practice, does not have selecting the objects; if said to be deciding principles, then it is attached to the principle. Being in a dilemma, without any basis, this is having neither contemplation nor doctrine). I raised a question again, questioning him: 'The fundamental of the challenge lies in directly revealing the mind-nature, purely elucidating the principle of contemplation. How can you answer with the contemplation of phenomenal dharmas? Isn't it that you have exhausted your arguments?' More than a year has passed since this book was sent, and Master Zhao has not replied. I wrote again to urge him. Master Zhao slowly explained the question, using the Ten Mysterious Gates (十乘妙理) as the object of contemplation. I questioned him again, saying: 'Originally, the Three Obstacles (三障) and Four Māras (四魔) were established as the boundary, now if the Ten Mysterious Gates are used as the object of contemplation, then are the Three Obstacles and Four Māras used as the wisdom that can contemplate?' From the beginning of expounding to letting him explain the question, he changed his strategy four times and was defeated five times. Each back and forth happened five times, and it took seven years. Therefore, he summarized the past and wrote two volumes to criticize Master Zhao: first, he does not understand the Dharma of contemplation; second, he does not recognize the object of contemplation; third, he does not distinguish between the two boundaries of internal and external; fourth, he does not distinguish between the two creations of phenomena and principles. There are ten chapters in total, titled 'The Book of Ten Meanings,' and two hundred questions were set up to question him. At that time, Gushan (孤山) lived next to Master Zhao's seat, seeing that debates like those of Kumārajīva (鳩摩羅什) were not feasible, he immediately reported to the prefect, because there was no official basis to send him away, so he let him go back and no longer reply. In the second year of Dazhong Xiangfu (大中祥符), the reconstruction of Bao'en Monastery (保恩院) was completed, and it has been ten years since the construction began. The prefect Shi Daiwen (石待問) wrote a record for this matter. In the third year, he requested the name of the prefecture from the court. In October, it was given the name Yanqing (延慶). In the fifth year...

。與異聞作戒誓辭以授徒弟立誠。其略有曰。吾始以十方之心受茲住處。逮乎改創安施棟宇。元為聚學何敢自私。但吾宗有五德者。無擇邇遐。吾將授以居之。後後之謀莫不咸然。五德者。一曰舊學天臺勿事兼講。二曰研精覃思遠於浮偽。三曰戒德有聞正己待物。四曰克遠榮譽不屈吾道。五曰辭辯兼美敏於將導。何哉。兼講則畔吾所囑。浮偽則誤于有傳。戒德則光乎化道。遠譽則固其至業。然後辯以暢義。導以得人。五者寧使有加。設若不及去辯矣。六年二月十五日。始建唸佛施戒會。親為疏文以寓勸意。自此歲以為常。七年撰融心解。明一心三觀。顯四凈土之旨。天禧元年。謂其徒曰。半偈亡軀一句投火。聖人之心為法如是。吾將捐身以警懈怠。乃與異聞結十同志。修法華懺三載期滿。將焚身以供妙經(遺身苦行人之所難。十僧之名惜乎失錄)秘書監楊億(字大年官至翰林謚文公)遐仰道風。白丞相寇準奏賜紫服。復奉書為賀。及聞結懺遺身。乃致書勸請住世。謂方當臺教復興之時。正賴傳持為世良導。往復數四尚執前言。楊公乃貽書郡守李夷庚及天竺慈雲俾同勸止。太守親率僚屬。勸請住世說法利生。且密戒鄰社常保護之。會慈雲東下力為勸諫。而駙馬李遵勖。亦亟書交勸(尚太宗女魏國公主。謚文和公)師以公

私意勤竟沮前志。乃復結十僧修大悲懺法三載以酬素願。是年述消伏三用章。對孤山闡義鈔。不知性惡是理毒義。有咸潤者述簽疑。以三種消伏俱約圓論。凈覺引疏義。歷四教十法界以除三障。述止疑以扶師義。四年。駙馬李遵勖。奏師高行遺身。上嘉嘆不已。特賜法智大師之號。宣旨住世演教(郡守錢希白。題塔院云。內翰楊億。為樞使馬知節。撰其父神道碑。不受潤筆。求奏薦四明師號。知節因奏之。上召問。億因言遺身事。上曰。但傳朕言。請師住世傳教。於是賜號法智。據行業碑塔銘實錄及法智往復書。皆言李遵勖。論薦賜號。今詳希白之題。必當時問諸寺僧。繆言之復致繆題耳)是年。京師譯經院證義簡長行肇二十三人。各寄聲詩讚美道德(待制晁說之作序刻於石)五年。上聞師為道勤至。遣內侍俞源清至寺。命修法華懺三日。為國祈福。源清欲知懺法旨趣。為述修懺要旨。是歲撰觀音別行玄記觀經疏妙宗鈔皆成。時梵天門人咸潤述指瑕以非妙宗。且固執獨頭之色不具三千等義。蓋昭圓之餘波也。凈覺為述抉膜以示色心不二之旨。且評他師昧於究竟蝮䘍六即之義。一日。凈覺與廣智辨觀心觀佛求決于師。師示以約心觀佛之談。謂據乎心性。觀彼依正。凈覺不說而去。既而盡背所宗。述三身壽量解。並別立難

辭。請潛修前鈔不使外聞。師慮其為後世異說之患。乃加料簡十三科以斥之。凈覺時在天竺上十諫書。謂父有諍子。則身不陷於不義。師復作解謗。謂十諫乃成增減二謗。凈覺複述雪謗。謂錯用權實以判勝劣。師時在疾令門人讀之。為之太息。既逼歸寂遂不復辨。後有希最。即廣慈之子法智之孫。述評謗以辨之。凈覺。時尚無恙。見之曰。四明之說其遂行乎(自師時在疾。以下一節。並預敘後事)天聖元年(仁宗初元)撰光明玄續遺記成。試開幃四十二章答泰禪師十問。時天童凝禪師貽書論指要鈔揀示達磨門下三人得道淺深。往復不已。太守林請師融會其說。師不得已略易數語(往復書。備在教行錄。忠法師為後序。略述其事)三年。先是天禧初詔天下立放生池。師欲廣揚聖化。每於佛生日集眾作法。縱魚鳥為放生之業。是年郡以事聞。敕樞密劉筠撰文以示後人。太守曾會立碑于寺(見教行錄)嘗一夕夢伽藍神曰。翌日相公至。已而曾公領其子公亮入寺。師以夢告母夫人謝曰。后貴無敢相忘(下二句。預敘後事。今教行錄。有曾府舍莊田帖)及公亮入相。乃買田辟屋。歲度其徒(曾魯公。初生夢老僧披幃入慶。歷八年。以知制詰。䘖恤而歸里。僧元達。附舟至錢唐。聞天竺之勝。特往瞻禮。始至見素衣女自寺門出。謂

【現代漢語翻譯】 現代漢語譯本：

（關於四明知禮大師的）辭世。請秘密地研究以前的鈔本，不要讓外面知道。大師擔心這會成為後世產生不同見解的隱患，於是增加了十三科的內容來駁斥它。當時凈覺在天竺寫了十封諫書，說父親有敢於直言的兒子，自身就不會陷入不義的境地。大師又作了解謗的文章，認為十諫實際上構成了增和減兩種誹謗。凈覺又寫了雪謗的文章，認為（大師）錯誤地運用權宜之計和真實之理來判斷勝劣。大師當時正生病，讓門人讀這些文章，為此嘆息。臨近圓寂，最終沒有再作辯解。後來有希最，他是廣慈的兒子，法智的孫子，寫了評謗的文章來辯論此事。凈覺當時還健在，看到后說：『四明的學說難道要流行了嗎？』（從『自師時在疾』以下的一節，都是預先敘述後面的事情）天聖元年（仁宗初年），撰寫了《光明玄續遺記》完成。嘗試打開帷帳，用四十二章經回答泰禪師的十個問題。當時天童凝禪師寄來書信，討論《指要鈔》，並挑選出來給達磨門下的三個人看，以瞭解他們得道的深淺，往復不斷。太守林某請求大師融合他們的說法，大師不得已稍微改動了幾句話（往復的書信，都收錄在《教行錄》中，忠法師寫了後序，簡略地敘述了這件事）。天聖三年，此前在天禧初年，朝廷下詔在天下各地建立放生池。大師想要廣泛弘揚聖上的教化，每逢佛誕日就聚集眾人做法事，放生魚鳥作為放生的事業。這年郡里將此事上報，皇帝命令樞密使劉筠撰寫文章來昭示後人。太守曾會（Zeng Hui）在寺廟裡立了碑（見《教行錄》）。曾經有一天晚上夢見伽藍神說：『明天相公（指達官貴人）會來。』不久，曾公（Zeng Gong）帶著他的兒子公亮（Gongliang）來到寺廟。大師將夢告訴母親，夫人謝氏說：『以後顯貴了不要忘記我們。』（下面兩句，是預先敘述後面的事情，現在《教行錄》中有曾府舍的莊田帖）。等到公亮做了宰相，就購買田地，建造房屋，每年為大師的徒弟提供資助（曾魯公（Zeng Lugong），剛出生時夢見老和尚掀開帷帳進入慶祝。過了八年，以知制誥的身份，慰問安撫后回到家鄉。僧人元達（Yuanda），搭船到錢唐（Qiantang），聽說天竺寺的殊勝，特地前去瞻仰禮拜，剛到就看見一位穿著素衣的女子從寺門出來，說） （Zhilǐ） （Jìngjué） （Tiantai Zhizhe） （Táichán） （Níng） （Dámó） （Liú Yún） （Gālán） （Xiè） （Qiántáng）

【English Translation】 English version:

The passing away (of Great Master Zhili (Zhilǐ) of Siming). Please secretly study the previous commentaries and do not let them be known outside. The Master worried that this would become a hidden danger for different views in later generations, so he added thirteen categories to refute it. At that time, Jingjue (Jìngjué) wrote ten letters of remonstrance in Tianzhu, saying that if a father had a son who dared to speak frankly, he would not fall into injustice. The Master then wrote an article 'Explaining Away Slander', arguing that the ten remonstrances actually constituted two kinds of slander, increasing and decreasing. Jingjue then wrote an article 'Clearing Away Slander', arguing that (the Master) mistakenly used expedient means and true principles to judge superiority and inferiority. The Master was ill at the time and had his disciples read these articles, sighing for this. Approaching his passing, he ultimately did not refute them again. Later, there was Xizui, who was the son of Guangci and the grandson of Fazhi, who wrote an article 'Commenting on Slander' to argue the matter. Jingjue was still alive at the time, and upon seeing it, said: 'Will the teachings of Siming prevail?' (The section from 'Since the Master was ill' onwards is a pre-narration of later events.) In the first year of Tiansheng (early in the reign of Emperor Renzong), he completed writing the 'Luminous Profound Sequel to the Records'. He tried opening the curtain and used the forty-two chapter sutra to answer the ten questions of Zen Master Taichan (Táichán). At that time, Zen Master Ning (Níng) of Tiantong sent a letter discussing the 'Essentials of the Pointing' and selected three people under the Dharma (Dámó) gate to see it, to understand the depth of their attainment, back and forth without end. Prefect Lin requested the Master to integrate their teachings, and the Master reluctantly slightly changed a few words (the back-and-forth letters are all recorded in the 'Records of Teaching and Practice', with a postscript written by Dharma Master Zhong, briefly narrating the matter). In the third year of Tiansheng, previously in the early years of Tianxi, the imperial court issued an edict to establish release ponds throughout the country. The Master wanted to widely promote the sage's teachings, and every Buddha's birthday he gathered the masses to perform rituals, releasing fish and birds as an act of liberation. That year, the prefecture reported this matter, and the emperor ordered the Privy Councilor Liu Yun (Liú Yún) to write an article to show to later generations. Prefect Zeng Hui (Zeng Hui) erected a stele in the temple (see 'Records of Teaching and Practice'). Once, one night, he dreamed that the Sangharama deity (Gālán) said: 'Tomorrow, the Prime Minister (referring to a high-ranking official) will arrive.' Soon after, Duke Zeng (Zeng Gong) came to the temple with his son Gongliang (Gongliang). The Master told his mother, Lady Xie (Xiè), about the dream, and she said: 'Do not forget us when you become prominent in the future.' (The following two sentences are a pre-narration of later events; now there is a deed for the Zhuangtian land of the Zeng residence in the 'Records of Teaching and Practice'). When Gongliang became Prime Minister, he bought land and built houses, and provided annual support to the Master's disciples (Zeng Lugong (Zeng Lugong), when he was just born, dreamed of an old monk opening the curtain and entering to celebrate. Eight years later, as a drafter of imperial edicts, he comforted and cared for the people and returned to his hometown. The monk Yuanda (Yuanda) traveled by boat to Qiantang (Qiántáng), heard of the excellence of Tianzhu Temple, and went there to pay homage. As soon as he arrived, he saw a woman in plain clothes coming out of the temple gate, saying)

達曰。曾舍人。五十七。入中書。上座是年。亦受師號。已而不見。至是年。果拜相。歷事三朝。贈太師中書令。謚宣靖。陪享英廟。蔡襄守錢唐。以大士靈異。上于朝因賜號靈感云)五年制光明文句記。以迫歸寂不及終帙。其後門人廣智續贊佛一品以成之。六年正月元日。建光明懺七日為順寂之期。至五日結跏趺坐。召大眾說法畢。驟稱阿彌陀佛數百聲。奄然而逝。壽六十九。夏五十四。露龕二七日。顏貌如生爪發俱長。舌根不壞若蓮華然。明道二年七月。奉靈骨起塔于南城崇法院之左。稟法領徒者三十人。尚賢。本如。梵臻。則全。慧才。崇矩。覺琮等。入室四百八十人。升堂千人。手度立誠等七十人。師自咸平二年。后專務講懺。常坐不臥。足無外涉。修謁盡遣。講法華玄義七遍。文句八遍。止觀八遍。涅槃疏一遍。凈名疏二遍。光明玄義十遍。別行玄七遍。觀經疏七遍。金剛錍。止觀義例。大意。十不二門。始終心要等。不復計數。修法華懺三七期五遍。光明懺七日期二十遍。彌陀懺七日期五十遍。請觀音懺七七期八遍。大悲三七期十遍。結十僧修法華長期三年。十僧修大悲懺三年。然三指供佛。造彌陀觀音勢至普賢大悲天臺祖師像二十軀。印寫教乘滿一萬卷。所著續遺記三卷。光明文句記六卷。妙宗鈔三卷

【現代漢語翻譯】 達曰：『曾舍人（官名）。五十七歲時，進入中書省（官署名）。上座（指志因法師）也在這一年被授予師號。之後便不再出現，直到這一年，果然被任命為宰相，歷經三朝。被追贈為太師、中書令，謚號宣靖，陪同祭祀英廟。蔡襄（人名）任錢唐（地名，即杭州）太守時，因為大士（指觀音菩薩）的靈異事蹟，上奏朝廷，因此朝廷賜號為靈感。』 五年時，志因法師撰寫《光明文句記》，但因臨近圓寂未能完成。之後，他的弟子廣智續寫了《贊佛一品》以完成此書。六年正月元日，他設立光明懺法七日，作為順應寂滅的期限。到初五那天，他結跏趺坐，召集大眾說法完畢，隨即高聲唸誦『阿彌陀佛』數百聲，安詳逝世，享年六十九歲，僧臘五十四年。將遺體置於露天龕中四十九日，顏貌如生，指甲和頭髮都長長了，舌根沒有腐壞，像蓮花一樣。明道二年七月，將靈骨安葬在南城崇法院的左側，並建塔供奉。 秉承志因法師教法並帶領徒弟的有三十人，包括尚賢、本如、梵臻、則全、慧才、崇矩、覺琮等。入室弟子四百八十人，登堂入室者千人，親自剃度者有立誠等七十人。志因法師自咸平二年之後，專注于講經和懺悔，常坐不臥，足不出戶，謝絕一切拜訪。他講解《法華玄義》七遍，《文句》八遍，《止觀》八遍，《涅槃疏》一遍，《凈名疏》二遍，《光明玄義》十遍，《別行玄》七遍，《觀經疏》七遍，《金剛錍》、《止觀義例》、《大意》、《十不二門》、《始終心要》等，數不勝數。修持法華懺二十一遍，光明懺二十遍，彌陀懺五十遍，請觀音懺五十六遍，大悲懺三十遍。組織十位僧人修持法華長期三年，十位僧人修持大悲懺三年。燃指供佛，塑造彌陀佛、觀音菩薩、勢至菩薩、普賢菩薩、大悲觀音、天臺祖師像二十尊，印刷經書一萬卷。所著有《續遺記》三卷，《光明文句記》六卷，《妙宗鈔》三卷。

【English Translation】 Da said: 'Zeng Sheren (an official title), at the age of fifty-seven, entered the Zhongshu Sheng (Secretariat). The Upadhyaya (referring to Dharma Master Zhiyin) also received the title of Master in that year. Afterwards, he disappeared from view, and in that year, he was indeed appointed as Prime Minister, serving through three dynasties. He was posthumously granted the title of Grand Preceptor and Director of the Secretariat, with the posthumous name Xuanjing, and accompanied the ancestral tablet at the Ying Temple. When Cai Xiang (a personal name) was the prefect of Qiantang (a place name, i.e., Hangzhou), he reported the miraculous events of the Great Being (referring to Avalokiteshvara Bodhisattva) to the court, and thus the court bestowed the title Linggan (efficacious).' In the fifth year, Dharma Master Zhiyin wrote the 'Annotations on the Meaning of the Golden Light Sutra', but he did not finish it because he was approaching Parinirvana. Later, his disciple Guangzhi continued to write 'Praise of the Buddha, Chapter One' to complete the book. On the first day of the first month of the sixth year, he established a seven-day Golden Light Repentance Dharma service as the time for his peaceful passing. On the fifth day, he sat in the lotus position, summoned the assembly to finish speaking the Dharma, and then loudly recited 'Amitabha Buddha' hundreds of times. He passed away peacefully, at the age of sixty-nine, with fifty-four years as a monk. His body was placed in an open-air stupa for forty-nine days, his face looked as if he was alive, his nails and hair grew, and his tongue root did not decay, like a lotus flower. In the seventh month of the second year of Mingdao, his spiritual bones were buried to the left of the Chongfa Temple in the southern city, and a pagoda was built for worship. There were thirty people who inherited Dharma Master Zhiyin's teachings and led disciples, including Shangxian, Benru, Fanzhen, Zequan, Huicai, Chongju, Juecong, and others. There were four hundred and eighty initiated disciples, one thousand who entered the hall, and seventy who were personally ordained, including Licheng and others. After the second year of Xianping, Dharma Master Zhiyin focused on lecturing and repentance, often sitting without lying down, never leaving his residence, and refusing all visits. He lectured on the 'Profound Meaning of the Lotus Sutra' seven times, the 'Annotations' eight times, the 'Concentration and Insight' eight times, the 'Nirvana Commentary' once, the 'Vimalakirti Sutra Commentary' twice, the 'Profound Meaning of the Golden Light Sutra' ten times, the 'Separate Practice Profound' seven times, the 'Contemplation Sutra Commentary' seven times, the 'Diamond Scalpel', 'Examples of Concentration and Insight', 'General Meaning', 'Ten Non-Dual Gates', 'Essential Points from Beginning to End', etc., countless times. He practiced the Lotus Repentance twenty-one times, the Golden Light Repentance twenty times, the Amitabha Repentance fifty times, the Inviting Avalokiteshvara Repentance fifty-six times, and the Great Compassion Repentance thirty times. He organized ten monks to practice the Lotus Sutra for three years, and ten monks to practice the Great Compassion Repentance for three years. He burned his fingers to make offerings to the Buddha, and created twenty statues of Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Samantabhadra Bodhisattva, Great Compassion Avalokiteshvara, and the Tiantai Patriarchs. He printed 10,000 volumes of scriptures. He wrote 'Continued Records' in three volumes, 'Annotations on the Meaning of the Golden Light Sutra' in six volumes, and 'Notes on the Subtle Doctrine' in three volumes.

。別行玄記四卷。指要鈔二卷。扶宗記二卷。十義書三卷。觀心二百問一卷。解謗書三卷。金光明三昧儀。大悲懺儀。修懺要旨。各一卷。自余如融心解。義例境觀。起信融會章。別理隨緣二十問。消伏三用章光明玄當體章問。答釋日本源信問。釋楊文公三問。絳幃問答(並載教行錄中)師于起信論大有悟入。故平時著述多所援據。後人扁其堂曰起信。示不忘也。初受命服。神照以書賀。師答之曰。三術寡修致名達朝彥(止觀安忍中雲。名譽利養眷屬莫受莫著。推若不去當縮德露玼。若遁跡不脫。當一舉萬里。若名利眷屬從外來破。憶此三術。囓齒忍耐。確乎難拔。若煩惱業定見慢等。從內來破者。亦憶三術。即空即假即中。設使屠析肌肉心不動散。為辨大事彌須安忍。輔行雲。外障是軟賊。謂名譽等。內障是強賊。謂煩惱等。內外用術不同)尋蒙帝澤令被紫服。有恥無榮何勞致賀。指要初成。雪竇顯禪師出山來訪。觀其書大加欽贊。即為設齋致慶。親揭茶榜。具美其事云。

贊曰。唐之末造天下喪亂。臺宗典籍流散海東。當是時為其學者。至有兼講華嚴以資說飾。暨我宋龍興。此道尚晦。螺溪寶云之際。遺文復還。雖講演稍聞。而曲見之士氣習未移。故恩清兼業於前。昭圓異議於後。齊潤以他黨而外務(侮同

【現代漢語翻譯】 現代漢語譯本： 《別行玄記》四卷，《指要鈔》二卷，《扶宗記》二卷，《十義書》三卷，《觀心二百問》一卷，《解謗書》三卷，《金光明三昧儀》、《大悲懺儀》、《修懺要旨》各一卷。其餘如《融心解》、《義例境觀》、《起信融會章》、《別理隨緣二十問》、《消伏三用章》、《光明玄當體章問》、《答釋日本源信問》、《釋楊文公三問》、《絳幃問答》（均載於《教行錄》中）。 大師對《起信論》（《大乘起信論》）有很深的領悟，因此平時的著作大多以此為依據。後人稱他的堂為『起信』，以示不忘本。最初接受任命時，神照（人名，具體生平待考）寫信祝賀，大師回覆說：『三術寡修致名達朝彥（止觀安忍中雲：名譽利養眷屬莫受莫著，推若不去當縮德露玼。若遁跡不脫，當一舉萬里。若名利眷屬從外來破，憶此三術，囓齒忍耐，確乎難拔。若煩惱業定見慢等，從內來破者，亦憶此三術，即空即假即中。設使屠析肌肉心不動散，為辨大事彌須安忍。輔行雲：外障是軟賊，謂名譽等。內障是強賊，謂煩惱等。內外用術不同），尋蒙帝澤令被紫服，有恥無榮何勞致賀。』 《指要鈔》初成時，雪竇顯禪師（雪竇顯，宋代禪宗大師）出山來訪，看了他的書後大加讚賞，立即設齋慶賀，親自揭茶榜，極力讚美此事，說： 贊曰：唐朝末年，天下喪亂，臺宗（天臺宗）典籍流散到海東（指日本）。當時學習天臺宗的人，甚至有兼講華嚴宗（佛教宗派之一）來裝飾自己的說法。到了我宋朝興起，天臺宗的道義還很隱晦。螺溪（地名）寶云（人名，具體生平待考）之際，遺留下來的文獻才重新回來。雖然講演稍微能聽到了，但是見解片面的人的習氣還沒有改變。所以恩清（人名，具體生平待考）在前兼學其他宗派，昭圓（人名，具體生平待考）在後提出不同的議論。齊潤（人名，具體生平待考）以外宗的觀點來侮辱天臺宗。

【English Translation】 English version: 《Biexing Xuanji》 (Separate Practice Profound Records) in 4 volumes, 《Zhiyao Chao》 (Essentials Commentary) in 2 volumes, 《Fuzong Ji》 (Supporting the Tradition Records) in 2 volumes, 《Shiyi Shu》 (Ten Meanings Book) in 3 volumes, 《Guanxin Erbai Wen》 (Two Hundred Questions on Contemplating the Mind) in 1 volume, 《Jiebang Shu》 (Refuting Slander Book) in 3 volumes, 《Jin Guangming Sanmei Yi》 (Golden Light Samadhi Ritual), 《Dabei Chan Yi》 (Great Compassion Repentance Ritual), 《Xiu Chan Yaozhi》 (Essentials of Cultivating Repentance), each in 1 volume. Others include 《Rongxin Jie》 (Explanation of Merging the Mind), 《Yili Jingguan》 (Doctrinal Examples and Realms of Contemplation), 《Qixin Ronghui Zhang》 (Chapter on Harmonizing with the Awakening of Faith), 《Bieli Suiyuan Ershi Wen》 (Twenty Questions on Differentiating Principles and Following Conditions), 《Xiaofu Sanyong Zhang》 (Chapter on Subduing and Extinguishing with Three Applications), 《Guangming Xuan Dangti Zhang Wen》 (Question on the Profound Meaning of Luminosity as the Essence), 《Da Shi Riben Yuanshin Wen》 (Answering Questions from Yuanshin of Japan), 《Shi Yang Wengong San Wen》 (Explaining the Three Questions of Yang Wengong), 《Jiangwei Wenda》 (Questions and Answers from Jiangwei) (all recorded in the 《Jiaoxing Lu》 - Record of Teachings and Practices). The master had a deep understanding of the 《Qixin Lun》 (Awakening of Faith Treatise), so his usual writings mostly relied on it. Later generations called his hall 'Awakening of Faith' to show that they did not forget the origin. When he first received his appointment, Shenzhao (person's name, specific life to be verified) congratulated him with a letter. The master replied: 'I have cultivated the three arts sparsely, resulting in my name reaching the court officials (《Zhiguang Anren》 (Concentration and Insight, Patience and Endurance) says: Do not accept or be attached to fame, profit, or relatives. If you cannot push them away, you should reduce your virtue and expose your flaws. If you cannot escape into seclusion, you should move ten thousand miles at once. If fame, profit, and relatives come from outside to break you, remember these three arts, grit your teeth and endure, and you will be firmly unyielding. If afflictions, karma, fixed views, arrogance, etc., come from within to break you, also remember these three arts, namely emptiness, provisionality, and the middle way. Even if they butcher and dissect your flesh, your mind will not be disturbed or scattered. To discern great matters, you must have patience and endurance. 《Fuxing》 (Auxiliary Conduct) says: External obstacles are soft thieves, referring to fame, etc. Internal obstacles are strong thieves, referring to afflictions, etc. The arts used internally and externally are different). I was soon favored by the imperial grace to be given purple robes, but there is shame and no glory, so why bother congratulating me?' When 《Zhiyao Chao》 (Essentials Commentary) was first completed, Zen Master Xuedou Xian (Xuedou Xian, a Zen master of the Song Dynasty) came to visit from the mountain. After reading his book, he greatly praised it and immediately set up a vegetarian feast to celebrate, personally unveiling the tea plaque, and greatly praising the matter, saying: The eulogy says: At the end of the Tang Dynasty, the world was in chaos, and the classics of the Tiantai (Tiantai School) were scattered to the East Sea (referring to Japan). At that time, those who studied Tiantai even combined the study of Huayan (Avatamsaka School, one of the Buddhist schools) to embellish their explanations. When my Song Dynasty rose, the doctrines of Tiantai were still obscure. During the time of Luoxi (place name) and Baoyun (person's name, specific life to be verified), the remaining documents were returned. Although lectures could be heard slightly, the habits of those with one-sided views had not changed. Therefore, Enqing (person's name, specific life to be verified) studied other schools in the past, and Zhaoyuan (person's name, specific life to be verified) put forward different opinions later. Qirun (person's name, specific life to be verified) used the views of other schools to insult the Tiantai School.

)凈覺以吾子而內畔(叛同)皆足以溷亂法門壅塞祖道(溷胡困反濁也)四明法智。以上聖之才。當中興之運(中竹仲反當也)東征西伐再清教海。功業之盛可得而思。是以立陰觀妄。別理隨緣。究竟蛣蜣。理毒性惡。唯色唯心之旨。觀心觀佛之談。三雙之論佛身。即具之論經體。十不二門之指要。十種三法之觀心。判實判權。說修說性。凡章安荊溪未暇結顯。諸深法門悉表而出之。以為駕御群雄之策。付託諸子之計。自荊溪而來。九世二百年矣。弘法傳道何世無之。備眾體而集大成。辟異端而隆正統者。唯法智一師耳。是宜陪位列祖稱為中興。用見後學歸宗之意。今浙河東西(浙浙江也又音制見莊子)號為教黌者(音橫學舍)莫不一遵四明之道。回視山外諸師。固已無噍類矣(噍才笑反嚙也。漢書項羽攻城。所過無噍類。謂屠殺皆盡。無噍食之遺種也)然則法運無窮之系。其有在於是乎。

佛祖統紀卷第八(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第九

宋景定四明東湖沙門志磐撰

諸祖旁出世家第五之一

南嶽旁出世家(二世)南嶽僧照禪師南嶽大善禪師枝江慧成禪師藍谷慧超禪師巴丘慧耀禪師云峰慧涌禪師江陵慧威禪師鐘山智瓘禪師仙城慧命禪

【現代漢語翻譯】 凈覺認為，像你這樣的人在內部作亂，都足以擾亂佛法，阻塞祖師之道（溷，讀hùn，同『混』，是擾亂的意思）。四明法智（法智大師）憑藉著聖人的才能，正值佛教中興的時期（中，讀zhòng，是正當的意思），東征西討，再次澄清佛教的教義。他的功業之盛，值得我們深思。因此，他創立了立陰觀妄、別理隨緣的理論，徹底駁斥了蛣蜣（一種蟲子，比喻無知的人）的邪說，以及理毒性惡、唯色唯心等錯誤的觀點。他闡述了觀心觀佛的道理，提出了三雙的佛身論，即具的經體論，十不二門的指要，以及十種三法的觀心方法。他判別實教和權教，講述修行和本性。凡是章安、荊溪（都是天臺宗的祖師）未及闡明的深奧法門，他都全部揭示出來，作為駕馭群雄的策略，以及付託給後人的計劃。自從荊溪以來，已經過了九世，兩百年了。弘揚佛法，傳承佛道，哪個時代沒有呢？但是，能夠兼備各種體系而集大成，駁斥異端而弘揚正統的，只有法智大師一人。因此，應該讓他陪同歷代祖師，位列祖位，稱為中興之祖，以此來表達後學歸宗的意願。現在浙江東西兩地（浙，浙江），凡是被稱為教黌（讀hóng，是學校的意思）的，沒有不遵從四明法智之道的。回頭看看山外的其他法師，確實已經沒有可以與之相比的人了（噍，讀jiào，是咬的意思）。這樣看來，佛法傳承無窮的重任，恐怕就在於此了吧。

《佛祖統紀》卷第八（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第九

宋朝景定年間，四明東湖沙門志磐撰寫

諸祖旁出世家第五之一

南嶽旁出世家（二世）：南嶽僧照禪師、南嶽大善禪師、枝江慧成禪師、藍谷慧超禪師、巴丘慧耀禪師、云峰慧涌禪師、江陵慧威禪師、鐘山智瓘禪師、仙城慧命禪師

【English Translation】 Jingjue believed that people like you, causing internal rebellion, are sufficient to disrupt the Dharma and obstruct the path of the Patriarchs (溷, hùn, same as '混', meaning to disturb). Siming Fazhi (法智大師, Master Fazhi of Siming), with the talent of a sage, during the time of Buddhism's revival (中, zhòng, meaning proper), campaigned east and west, clarifying the teachings of Buddhism once again. His great achievements are worthy of our deep contemplation. Therefore, he established the theories of 'establishing the hidden to observe the false' (立陰觀妄) and 'differentiating principles and following conditions' (別理隨緣), thoroughly refuting the heresies of the dung beetle (蛣蜣, a beetle, used as a metaphor for the ignorant), as well as the erroneous views of 'principle as poison and nature as evil' (理毒性惡) and 'only form, only mind' (唯色唯心). He elucidated the principles of 'observing the mind, observing the Buddha' (觀心觀佛), proposed the theory of the 'three pairs' (三雙) regarding the Buddha's body, the theory of 'immediately possessing' (即具) regarding the essence of the scriptures, the essentials of the 'ten non-dual gates' (十不二門), and the methods of 'observing the mind with the ten kinds of three dharmas' (十種三法). He distinguished between the real and provisional teachings, and discussed practice and inherent nature. All the profound Dharma gates that Zhang'an and Jingxi (章安, 荊溪, both patriarchs of the Tiantai school) did not have time to fully reveal, he fully disclosed, as a strategy to control the masses and a plan entrusted to future generations. Since Jingxi, nine generations and two hundred years have passed. In what era has there been no propagation of the Dharma and transmission of the Way? However, only Master Fazhi is capable of encompassing various systems and achieving great synthesis, refuting heresies and promoting orthodoxy. Therefore, he should accompany the past patriarchs, be ranked among the ancestral positions, and be called the Patriarch of Revival, in order to express the intention of future generations to return to the source. Now, in the east and west of Zhejiang (浙, Zhejiang), all those called 'teaching schools' (教黌, hóng, meaning schools) follow the path of Siming Fazhi. Looking back at the other masters outside the mountains, there is indeed no one comparable to him (噍, jiào, meaning to bite). In this case, the responsibility for the endless transmission of the Dharma probably lies here.

Chronicles of the Buddhist Patriarchs, Volume 8 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 9

Compiled by Shramana Zhipan of Donghu, Siming, during the Jingding period of the Song Dynasty

Lineage of the Collateral Descendants of the Patriarchs, Fifth of the Series, Part 1

Lineage of the Collateral Descendants of Nanyue (Two Generations): Chan Master Sengzhao of Nanyue, Chan Master Dashan of Nanyue, Chan Master Huicheng of Zhijiang, Chan Master Huichao of Langu, Chan Master Huiyao of Baqiu, Chan Master Huiyong of Yunfeng, Chan Master Huiwei of Jiangling, Chan Master Zhiguan of Zhongshan, Chan Master Huiming of Xiancheng

師新羅玄光禪師枝江慧璀禪師(此下二人見南嶽紀)南嶽靈辯禪師南嶽凈人方合郢州刺史劉懷寶(此下三人南嶽紀)光州五百家巴子立南嶽府君影堂二十八人(見光師傳)業高四百(此下見善師傳)信重三千(三世)南澗慧旻禪師(此下四人嗣光師)升堂受莂一人火光三昧一人水光三昧一人衡陽令陳正業(見善師傳)

智者旁出世家(二世)天竺真觀禪師瓦官法喜禪師國清智越禪師瓦官法慎禪師國清普明禪師國清智璪禪師佛隴智晞禪師國清法彥禪師廬山智鍇禪師廬山大智禪師玉泉道悅禪師天臺等觀禪師華頂般若禪師會稽禮宗禪師棲霞法向禪師玉泉行簡禪師國清慧威禪師碧澗法俊禪師興皇慧獎禪師南嶽慧稠禪師當陽德抱禪師蔣山大忍禪師佛隴慧辯禪師玉泉道勢禪師天臺慧瑫禪師天臺惠普禪師玉泉法盛禪師玉泉法論禪師(下三人同紀)會稽智果禪師終南法琳禪師國清智寂禪師白馬敬韶禪師定林法歲禪師(此下十一人天臺紀)禪眾智令禪師奉誠法安禪師玉泉法偃禪師國清道修禪師岳陽曇捷禪師玉泉義邃禪師國清師諫禪師國清如朗禪師佛隴慧綽禪師天鄉法延禪師慧日僧珍禪師玉泉法才禪師(此下四人見百錄)玉泉法璨禪師玉泉道慧禪師十住道臻禪師陳少帝(天臺紀)陳皇太子陳永陽王隋煬帝(天臺紀)玉泉關王(天臺紀

【現代漢語翻譯】 現代漢語譯本 新羅玄光禪師、枝江慧璀禪師（以下二人見《南嶽紀》）、南嶽靈辯禪師、南嶽凈人方合、郢州刺史劉懷寶（以下三人見《南嶽紀》）、光州五百家巴子立南嶽府君影堂二十八人（見光師傳）、業高四百（以下見善師傳）、信重三千（三世）、南澗慧旻禪師（以下四人嗣光師）、升堂受莂一人、火光三昧一人、水光三昧一人、衡陽令陳正業（見善師傳）。

智者旁出世家（二世）：天竺真觀禪師、瓦官法喜禪師、國清智越禪師、瓦官法慎禪師、國清普明禪師、國清智璪禪師、佛隴智晞禪師、國清法彥禪師、廬山智鍇禪師、廬山大智禪師、玉泉道悅禪師、天臺等觀禪師、華頂般若禪師、會稽禮宗禪師、棲霞法向禪師、玉泉行簡禪師、國清慧威禪師、碧澗法俊禪師、興皇慧獎禪師、南嶽慧稠禪師、當陽德抱禪師、蔣山大忍禪師、佛隴慧辯禪師、玉泉道勢禪師、天臺慧瑫禪師、天臺惠普禪師、玉泉法盛禪師、玉泉法論禪師（下三人同紀）、會稽智果禪師、終南法琳禪師、國清智寂禪師、白馬敬韶禪師、定林法歲禪師（此下十一人《天臺紀》）、禪眾智令禪師、奉誠法安禪師、玉泉法偃禪師、國清道修禪師、岳陽曇捷禪師、玉泉義邃禪師、國清師諫禪師、國清如朗禪師、佛隴慧綽禪師、天鄉法延禪師、慧日僧珍禪師、玉泉法才禪師（此下四人見《百錄》）、玉泉法璨禪師、玉泉道慧禪師、十住道臻禪師、陳少帝（《天臺紀》）、陳皇太子、陳永陽王、隋煬帝（《天臺紀》）、玉泉關王（《天臺紀》）。

【English Translation】 English version Zen Master Xuanguang of Silla, Zen Master Huicui of Zhijiang (the following two are mentioned in 'Annals of Nanyue'), Zen Master Lingbian of Nanyue, Jingren Fanghe of Nanyue, Liu Huaibao, Prefect of Yingzhou (the following three are mentioned in 'Annals of Nanyue'), Five Hundred Families of Bazili in Guang Prefecture erected the Shadow Hall of Lord Nanyue, twenty-eight people (see 'Biography of Master Guang'), Yegao four hundred (the following is mentioned in 'Biography of Master Shan'), Xinzhong three thousand (three generations), Zen Master Huimin of Nanjian (the following four are successors of Master Guang), one person received ordination in the hall, one person attained the Samadhi of Fire Light, one person attained the Samadhi of Water Light, Chen Zhengye, Magistrate of Hengyang (see 'Biography of Master Shan').

Lineage branching out from Zhiyi (two generations): Zen Master Zhenguan of Tianzhu (India), Zen Master Faxi of Waguan Temple, Zen Master Zhiyue of Guoqing Temple, Zen Master Fashen of Waguan Temple, Zen Master Puming of Guoqing Temple, Zen Master Zhizao of Guoqing Temple, Zen Master Zhixi of Folong, Zen Master Fayan of Guoqing Temple, Zen Master Zhikai of Lushan, Zen Master Dazhi of Lushan, Zen Master Daoyue of Yuquan, Zen Master Dengguan of Tiantai, Zen Master Bore of Huading, Zen Master Lizong of Kuaiji, Zen Master Faxiang of Qixia, Zen Master Xingjian of Yuquan, Zen Master Huiwei of Guoqing, Zen Master Fajun of Bijian, Zen Master Huijiang of Xinghuang, Zen Master Huichou of Nanyue, Zen Master Debao of Dangyang, Zen Master Daren of Jiangshan, Zen Master Huibian of Folong, Zen Master Daoshi of Yuquan, Zen Master Hichao of Tiantai, Zen Master Huipu of Tiantai, Zen Master Fasheng of Yuquan, Zen Master Falun of Yuquan (the following three are in the same record), Zen Master Zhiguo of Kuaiji, Zen Master Falin of Zhongnan, Zen Master Zhiji of Guoqing, Zen Master Jingshao of Baima, Zen Master Fasui of Dinglin (the following eleven are in 'Annals of Tiantai'), Zen Master Zhiling of the Sangha, Zen Master Fa'an of Fengcheng, Zen Master Fayan of Yuquan, Zen Master Daoxiu of Guoqing, Zen Master Tanjie of Yueyang, Zen Master Yisui of Yuquan, Zen Master Shijian of Guoqing, Zen Master Rulang of Guoqing, Zen Master Huichuo of Folong, Zen Master Fayan of Tianxiang, Zen Master Sengzhen of Huiri, Zen Master Facai of Yuquan (the following four are mentioned in 'Bailu'), Zen Master Facan of Yuquan, Zen Master Daohui of Yuquan, Shizhu Daozhen, Emperor Shao of Chen ('Annals of Tiantai'), Crown Prince of Chen, Prince Yongyang of Chen, Emperor Yang of Sui ('Annals of Tiantai'), Lord Guan of Yuquan ('Annals of Tiantai').

)中兵參軍陳針太中大夫蔣添玫開府儀同沈君理尚書左僕射徐陵光祿大夫王固開府儀同柳顧言五兵尚書毛喜儒士梁方茂開府儀同吳明徹(此下二人天臺紀)岳州刺史王宣武侍中孔煥(此下二人沈博)僕射周弘正得門千數(梁氏禪林寺碑)

諸祖前列所以明正統也。至若旁出法嗣。自南嶽照禪師之下。皆足以光昭法運力扶宗門。誘掖來機捍禦外務(捍音汗抵也。御音語止也。務侮同)摭言行之要。考師弟之緣。撰歷代諸祖旁出世家。南嶽旁出世家(二世)

禪師僧照。聞南嶽妙善心觀特往參謁。凡所指授無不領解。后以南嶽命行法華三昧。用銷宿障妙行將圓。睹普賢大士乘白象王放光證明。又感觀音為其說法。於是頓悟玄旨辯才無礙。師于眾中苦行禪定皆為第一。嘗用眾一撮鹽作齋飲。以所用無幾不以為慮。後行方等忽見相起。計三年增長至數十斛。急賣衣買鹽償眾。其相方滅。南嶽入寂。師領眾行道不異於昔。

禪師大善。幼棲林野常誦法華。后參南嶽得開觀慧。躬行法華三昧所入最深。常于山中講釋論時眾推服。大都督吳明徹問南嶽曰。法華禪門真德幾何。岳曰。信重三千業高四百。僧照得定最深。智顗說法無礙。兼之者大善也。後於禪堂趺坐而逝。七日之內。天常雨華異香凝結。衡陽令陳正業

【現代漢語翻譯】 現代漢語譯本： 中兵參軍陳針（官名），太中大夫蔣添玫（官名），開府儀同沈君理（官名），尚書左僕射徐陵（官名），光祿大夫王固（官名），開府儀同柳顧言（官名），五兵尚書毛喜（官名），儒士梁方茂（人名），開府儀同吳明徹（官名）（以下二人見於《天臺紀》），岳州刺史王宣武（官名），侍中孔煥（官名）（以下二人見於沈博的記載），僕射周弘正（官名）門下有門生數千人（見《梁氏禪林寺碑》）。

以上列舉諸祖是爲了闡明正統傳承。至於旁出的法嗣，從南嶽照禪師以下，都足以光大佛法，扶持宗門，引導後學，抵禦外道（捍，音汗，抵擋；御，音語止，防禦；務，同侮）。摘錄他們的言行要點，考察師徒之間的因緣，撰寫歷代諸祖旁出世家。以下是南嶽旁出世家（二世）：

禪師僧照（人名），聽說南嶽懷讓禪師（人名）的妙善心觀非常殊勝，特地前去參謁。凡是南嶽懷讓禪師所指點傳授的，僧照禪師沒有不領會理解的。後來，僧照禪師按照南嶽懷讓禪師的囑咐修行《法華三昧》，用來消除宿世的業障，妙行將要圓滿時，親眼見到普賢大士（菩薩名）乘坐白象王，放出光明來證明。又感應到觀音菩薩（菩薩名）為他說法。於是，僧照禪師頓悟玄妙的旨意，辯才無礙。僧照禪師在眾人之中，苦行禪定都是第一。曾經用大眾的一小撮鹽作為齋飯，因為用量很少，所以不以為意。後來，僧照禪師修行方等懺法時，忽然發現鹽相堆積起來，估計三年增長到數十斛。他急忙賣掉衣服，買鹽償還大眾，鹽相才消失。南嶽懷讓禪師圓寂后，僧照禪師帶領大眾修行辦道，和以前一樣。

禪師大善（人名），從小居住在山林野外，經常誦讀《法華經》。後來參謁南嶽懷讓禪師，得以開啟觀慧。親自修行《法華三昧》，所入的境界最深。經常在山中講解經論，大眾都非常信服。大都督吳明徹（人名）問南嶽懷讓禪師說：『修習法華禪門的人，真正有德行的人有多少？』南嶽懷讓禪師回答說：『信力深厚有三千人，業行高超有四百人。僧照禪師得定最深，智顗（人名）說法無礙，兼具這兩者的是大善禪師。』後來，大善禪師在禪堂里跏趺而坐圓寂。七天之內，天上經常下花，異香凝聚不散。衡陽令陳正業（人名）上報了這件事。

【English Translation】 English version: Military Advisor Chen Zhen (official title), Grand Master of the Palace Chen Tianmei (official title), Grand Master of the Pillar State Shen Junli (official title), Left Minister of the Ministry of Works Xu Ling (official title), Grand Master of the Palace Wang Gu (official title), Grand Master of the Pillar State Liu Guyan (official title), Minister of the Ministry of War Mao Xi (official title), Scholar Liang Fangmao (person's name), Grand Master of the Pillar State Wu Mingche (official title) (the following two are from 'Annals of Tiantai'), Governor of Yuezhou Wang Xuanwu (official title), Attendant Gentleman of the Palace Kong Huan (official title) (the following two are from Shen Bo's records), Minister Zhou Hongzheng (official title) had thousands of disciples (from 'Stele of Liang's Chanlin Temple').

The above listing of the ancestral masters is to clarify the orthodox lineage. As for the collateral Dharma heirs, from Zen Master Sengzhao of Nanyue onwards, all were sufficient to glorify the Dharma, support the monastic order, guide learners, and defend against external paths (捍, pronounced hàn, to resist; 御, pronounced yù, to defend; 務, same as 侮). Extracting the essentials of their words and deeds, examining the karmic connections between teachers and disciples, compiling the collateral genealogies of the ancestral masters of past generations. The following is the collateral genealogy of Nanyue (two generations):

Zen Master Sengzhao (person's name) heard that Zen Master Huairang of Nanyue (person's name) had a wonderfully virtuous mind contemplation, and specially went to pay homage. Whatever Zen Master Huairang of Nanyue pointed out and taught, Zen Master Sengzhao understood and comprehended. Later, Zen Master Sengzhao practiced the 'Lotus Samadhi' according to the instructions of Zen Master Huairang of Nanyue, in order to eliminate past karmic obstacles. When the wonderful practice was about to be completed, he personally saw Samantabhadra Bodhisattva (Bodhisattva's name) riding a white elephant king, emitting light to certify it. He also sensed Avalokitesvara Bodhisattva (Bodhisattva's name) preaching the Dharma for him. Thereupon, Zen Master Sengzhao suddenly awakened to the profound meaning, and his eloquence was unimpeded. Among the assembly, Zen Master Sengzhao was the first in ascetic practice and meditation. He once used a pinch of salt from the community as a vegetarian meal, and because the amount used was very small, he did not take it to heart. Later, when Zen Master Sengzhao practiced the Fangdeng repentance, he suddenly saw the salt accumulating, estimating that it would increase to dozens of bushels in three years. He hurriedly sold his clothes and bought salt to repay the community, and the salt appearance disappeared. After Zen Master Huairang of Nanyue passed away, Zen Master Sengzhao led the community in practicing the Way, just as before.

Zen Master Dashan (person's name) lived in the mountains and fields from childhood, and often recited the 'Lotus Sutra'. Later, he visited Zen Master Huairang of Nanyue and was able to open his wisdom. He personally practiced the 'Lotus Samadhi', and the state he entered was the deepest. He often lectured on scriptures in the mountains, and the assembly was very convinced. Grand Commandant Wu Mingche (person's name) asked Zen Master Huairang of Nanyue, 'How many people who practice the Lotus Zen gate truly have virtue?' Zen Master Huairang of Nanyue replied, 'There are three thousand people with deep faith, and four hundred people with high karma. Zen Master Sengzhao has the deepest concentration, Zhiyi (person's name) preaches the Dharma without hindrance, and Zen Master Dashan combines both of these.' Later, Zen Master Dashan passed away sitting in full lotus posture in the meditation hall. Within seven days, flowers often rained from the sky, and strange fragrances condensed and did not disperse. Chen Zhengye (person's name), the magistrate of Hengyang, reported this matter.

。聞師道德之盛。每往禮敬。蒙示法要內心歡喜。后見內史鄭僧杲。數稱師德。嘗同獵圍鹿一群。謂正業曰。君常稱善禪師有慈悲三昧力。今日其如此鹿何。正業即率左右同聲念南無大善禪師。應時群鹿騰空而出。僧杲為之駭服(涅槃五百力士。舉石不能佛擲置虛空。令力士貢高心息。爾時實不舉石。當知慈善根力令見此事)。

禪師慧成。段氏。澧陽人。初受業於十住寺。誦法華凈名勝天王經二十餘卷。日為常課。既受具游建業學成實論。一聽十年文理略盡。將歸本邑。聞南嶽闡化之盛即往依之。岳以師依文生解激之曰。汝一生學問。與吾炙手猶不得熱。虛喪功夫豈不惜哉。師承法訓憤。取章疏盡焚之。開眼坐禪夜以達旦。如此五年。岳令入方等觀音法華般舟三昧。歷試諸行以銷宿障。行之三年得解眾生語言三昧。彼閉目坐禪者。觀道雖明開眼或失。岳嘆之曰。智顗先發三昧后證總持。慧成今又及之。二子行解亦且齊矣。續于荊州枝江(邑名)創造藍寺。殿缺巨梁。忽六月江漲。夢有木可中梁用。往江視之果然。信士段弘為精舍主。忽氣絕召師至舍。弘乃省曰。初被執至王所。見師上殿曰。我與此人共立功業未辦。愿宥之。王起禮足許之。陳後主聞師名召之。毅然不往。常又令江總往迎。且戒之曰。師若不允

【現代漢語翻譯】 現代漢語譯本：聽聞禪師您道德高尚，我經常前去禮拜敬仰，蒙您開示佛法要義，內心非常歡喜。後來我見到內史鄭僧杲，他多次稱讚您的德行。有一次我們一同打獵，圍住了一群鹿。鄭僧杲對正業說：『您經常稱讚善禪師有慈悲三昧的力量，今天對這些鹿怎麼樣呢？』正業就帶領左右的人一同念『南無大善禪師』。當時這群鹿就騰空飛走了，鄭僧杲為此感到非常震驚。（就像《涅槃經》中五百力士，舉不起石頭，佛卻能擲到虛空中，讓力士們貢高我慢的心平息。當時佛實際上並沒有舉石頭，應當知道這是慈善的根力使他們看到這件事）。

禪師慧成，是段氏，澧陽人。起初在十住寺學習，誦讀《法華經》、《維摩詰經》、《勝天王經》二十多卷，每天作為固定的功課。受戒后遊學到建業，學習《成實論》。聽講十年，對其中的文理大致都明白了。將要返回家鄉時，聽說南嶽慧思禪師弘揚佛法非常興盛，就前去依止他。慧思禪師認為慧成禪師只是依照文字來解釋佛法，就激勵他說：『你一生的學問，就像我用手去烤火，都不能感到熱。白白浪費功夫，難道不覺得可惜嗎？』慧成禪師接受了慧思禪師的教誨，憤然將經書章疏全部燒燬，睜著眼睛坐禪，從夜晚到天亮。這樣過了五年。慧思禪師讓他修習方等懺、觀音三昧、法華三昧、般舟三昧，通過各種修行來消除過去的業障。修行了三年，得到了理解眾生語言的三昧。那些閉著眼睛坐禪的人，觀想道理雖然明白，但睜開眼睛后或許就失去了。慧思禪師讚歎他說：『智顗（智者大師）先證得三昧，然後證得總持，慧成現在也趕上他了。你們兩人的修行和理解也差不多齊平了。』後來在荊州枝江（地名）建造藍寺。寺廟大殿缺少巨大的房梁。忽然六月江水上漲，慧成禪師夢見有木頭可以用來做房梁。到江邊一看，果然如此。信徒段弘作為精舍的主人，忽然斷氣了，召請慧成禪師到家中。段弘於是醒來說：『起初我被抓到閻王那裡，看見禪師您走上殿堂說：『我與這個人共同建立功德事業還沒有完成，希望寬恕他。』閻王起身行禮，答應了。』陳後主聽說了慧成禪師的名聲，召見他，慧成禪師堅決不去。陳後主又派江總前去迎接，並且告誡江總說：『禪師如果不同意

【English Translation】 English version: Hearing of your eminent virtue, Master, I have often come to pay my respects. I am delighted to have received your Dharma teachings. Later, I met the Interior Secretary Zheng Senggao, who repeatedly praised your virtue. Once, we were hunting together and surrounded a group of deer. Zheng Senggao said to Zhengye, 'You often praise the Venerable Chan Master for having the power of compassionate samadhi. What about these deer today?' Zhengye then led those around him to recite 'Namo Great Virtuous Chan Master' in unison. At that moment, the group of deer soared into the sky and flew away. Zheng Senggao was astonished by this. (Like the five hundred strong men in the Nirvana Sutra who could not lift a stone, but the Buddha threw it into the sky, causing the strong men's arrogance to subside. At that time, the Buddha did not actually lift the stone. It should be known that it was the power of benevolent roots that allowed them to see this event).

Chan Master Huicheng, of the Duan family, was a native of Liyang. He initially studied at the Ten Dwelling Monastery, reciting over twenty volumes of the Lotus Sutra, Vimalakirti Sutra, and Sutra of the King of Supreme Heaven every day as a regular practice. After receiving the precepts, he traveled to Jianye to study the Satyasiddhi Shastra. After listening for ten years, he understood the text and its principles thoroughly. As he was about to return to his hometown, he heard of the flourishing Dharma propagation of Nanyue Huisi Chan Master and went to rely on him. Huisi Chan Master, seeing that Huicheng Chan Master was merely interpreting the Dharma according to the text, rebuked him, saying, 'Your lifelong learning is like trying to warm your hands over a fire that doesn't get hot. Wasting your efforts, do you not feel regret?' Huicheng Chan Master accepted Huisi Chan Master's teachings and angrily burned all the commentaries and treatises, sitting in meditation with his eyes open from night until dawn. He did this for five years. Huisi Chan Master had him practice the Fangdeng Repentance, Avalokitesvara Samadhi, Lotus Samadhi, and Pratyutpanna Samadhi, using various practices to eliminate past karmic obstacles. After practicing for three years, he attained the samadhi of understanding the languages of all beings. Those who meditate with their eyes closed may understand the principles in contemplation, but may lose them when they open their eyes. Huisi Chan Master praised him, saying, 'Zhiyi (Great Master Zhiyi) first attained samadhi and then attained dharani. Huicheng has now caught up with him. Your practice and understanding are now almost equal.' Later, he built the Lan Monastery in Zhijiang (place name) in Jingzhou. The main hall of the monastery lacked a large beam. Suddenly, in the sixth month, the river rose, and Huicheng Chan Master dreamed that there was wood that could be used for the beam. He went to the river and saw that it was indeed so. The lay devotee Duan Hong, as the master of the hermitage, suddenly stopped breathing and summoned Huicheng Chan Master to his home. Duan Hong then awoke and said, 'Initially, I was taken to the king of the underworld, where I saw you, Master, walking into the hall and saying, 'I have not yet completed the meritorious deeds I am doing with this person. I hope you will forgive him.' The king rose and bowed, granting your request.' Emperor Chen Shubao heard of Huicheng Chan Master's reputation and summoned him, but Huicheng Chan Master resolutely refused to go. Emperor Chen Shubao then sent Jiang Zong to welcome him, and warned Jiang Zong, saying, 'If the Chan Master does not agree'

不勞返也。使人雨淚強邀上船。師奮身入水立江中。使更請曰。若不蒙往總等粉身無地矣。師閔其意。從至闕下。帝躬身請戒法。賜所居曰禪慧寺。有常律師過。師同寢夜。擲虱于地。明將告別。師曰。夜來一檀越被凍可閔。常大慚。永以為戒。一日語門人急甃殿階。吾當講涅槃。及事成建講。適智者自玉泉來。共談玄理。良久入定示滅。

禪師慧超。丹陽沈氏。幼入道誦法華。聞光州思禪師妙明三觀。與天臺仙城命禪師同往請業。思師對眾稱之曰。超之神府得忍人也。后入嵩高餌藥坐禪。隋太子勇。召集名德總會京師。以師行業不群。獨留供養。有凈業法師隱居藍谷。欽師高道躬事邀迎。共止八年倍隆三慧。大業初。屢詔入宮說法。師所居常有數虎以任役使。平時誦經。五十餘年。幾一萬部。京邑名匠慧因保恭等咸就棲止以事請益。后因臥疾。示門人曰。生不忻死不戚吾之常也。第一義空清凈正觀吾之憑杖也。乃面西正坐入定。遺旨露骸松下以施禽獸。弟子如教。停月餘顏色不變。夜有霞光自身而發。時秦王世民聞之(唐太宗)遣人就視深嘆希有。眾乃造塔奉藏全身。

禪師慧耀。姓岐。襄陽人。初從南嶽居數年。盡得心觀之妙。岳印之曰。子于實相理觀所造既深。宜隨方行化以酬本志。及南嶽入滅。

【現代漢語翻譯】 現代漢語譯本 不勞煩您返回了。派人含淚懇請禪師上船。禪師奮身跳入水中，站在江中。使者再次懇請說：『如果不能蒙您前去，我們都將粉身碎骨，無地自容了。』禪師憐憫他們的誠意，於是前往京城。皇帝親自請教戒法，賜予禪師居住的寺廟，名為禪慧寺。有位常律師來訪，禪師與他同寢一晚。禪師將身上的虱子扔在地上。第二天早上，常律師將要告別，禪師說：『昨夜有一位檀越（施主）受凍，很可憐。』常律師深感慚愧，終身引以為戒。一天，禪師告訴門人趕緊修砌殿階，說：『我將要講《涅槃經》。』等到修砌完畢，準備開講時，恰逢智者大師從玉泉寺來，共同探討玄妙的義理。良久之後，禪師入定示寂。

禪師慧超（慧超禪師），丹陽人，姓沈。年幼時入道，誦讀《法華經》。聽聞光州思禪師（智顗）精通三觀（空觀、假觀、中觀），與天臺仙城命禪師一同前往請教。思禪師當衆稱讚他說：『慧超的神府（精神境界）得到了忍（安忍）的境界。』後來進入嵩山，服食藥物，坐禪修行。隋朝太子楊勇召集各地名僧大德到京城聚會，因為慧超禪師的修行與衆不同，特意留下供養。有位凈業法師隱居在藍谷，欽佩慧超禪師的高尚品德，親自迎接邀請，共同居住八年，更加推崇三慧（聞慧、思慧、修慧）。大業初年，多次詔令慧超禪師入宮說法。禪師居住的地方常常有幾隻老虎聽從他的役使。平時誦經，五十多年來，幾乎誦了一萬部。京城有名的工匠慧因、保恭等都前來依止，請教佛法。後來因為臥病，告訴門人說：『生不歡喜，死不悲慼，這是我的常態。第一義空（勝義空），清凈正觀，這是我所依靠的。』於是面向西方，端正坐好，入定示寂。留下遺囑，將遺體暴露在松樹下，用來施捨給禽獸。弟子們按照遺囑執行。停放了一個多月，顏色沒有改變。夜裡有霞光從自身發出。當時秦王李世民（唐太宗）聽說了這件事，派人前去察看，深感稀有。於是眾人建造佛塔，供奉安藏禪師的全身舍利。

禪師慧耀（慧耀禪師），姓岐，襄陽人。最初跟隨南嶽慧思禪師居住數年，完全領悟了心觀的奧妙。慧思禪師印可他說：『你對於實相理觀的造詣已經很深了，應該隨順各方去教化眾生，以實現你原本的志向。』等到南嶽慧思禪師入滅后，

【English Translation】 English version I won't trouble you to return. He sent people to tearfully implore the master to board the ship. The master bravely jumped into the water and stood in the middle of the river. The envoy pleaded again, saying, 'If we cannot have the honor of your presence, we will all be crushed to pieces and have nowhere to turn.' The master, pitying their sincerity, went to the capital. The emperor personally requested the precepts and dharma, and bestowed the temple where the master resided, naming it Chan Hui Temple. A Vinaya master named Chang came to visit. The master shared a bed with him for the night and threw a louse on the ground. The next morning, as Chang was about to leave, the master said, 'Last night, a benefactor (檀越, danyue - donor) was freezing, which is pitiful.' Chang was deeply ashamed and took it as a lifelong lesson. One day, the master told his disciples to quickly build the steps of the hall, saying, 'I am going to lecture on the Nirvana Sutra.' When the work was completed and the lecture was about to begin, the wise master (智者, Zhizhe - Zhiyi) happened to come from Yuquan Temple, and they discussed profound principles together. After a long time, the master entered samadhi and demonstrated his passing away.

Chan Master Huichao (慧超禪師, Huichao Chanshi), from Danyang, his surname was Shen. He entered the path at a young age and recited the Lotus Sutra. Hearing that Chan Master Si (思禪師, Si Chanshi - Zhiyi) of Guang Prefecture was proficient in the Threefold Contemplation (三觀, sanguan - emptiness, provisional existence, and the middle way), he went with Chan Master Xianchengming (仙城命禪師, Xianchengming Chanshi) of Tiantai to seek instruction. Chan Master Si praised him in front of the assembly, saying, 'Huichao's spiritual abode (神府, shenfu - spiritual realm) has attained the state of forbearance (忍, ren - acceptance).' Later, he entered Mount Song, took medicine, and practiced seated meditation. Prince Yong (太子勇, Taizi Yong) of the Sui Dynasty summoned famous monks and virtuous individuals from various places to gather in the capital. Because Chan Master Huichao's practice was extraordinary, he was specially kept for offerings. A Dharma Master of Pure Karma (凈業法師, Jingye Fashi) named Jingye, who lived in seclusion in Langu Valley, admired Chan Master Huichao's high virtue and personally welcomed and invited him, and they lived together for eight years, further promoting the Three Wisdoms (三慧, sanhui - learning, thinking, and practice). At the beginning of the Daye era, he was repeatedly summoned to the palace to expound the Dharma. The place where the master lived often had several tigers at his service. He usually recited scriptures, and in more than fifty years, he recited nearly ten thousand copies. Famous craftsmen in the capital, such as Huiyin (慧因, Huiyin) and Baogong (保恭, Baogong), came to rely on him and seek his teachings. Later, due to illness, he told his disciples, 'I am not happy to be born, nor am I sad to die; this is my constant state. The First Principle of Emptiness (第一義空, diyi yikong - ultimate emptiness), pure and correct contemplation, is what I rely on.' Then he faced west, sat upright, and entered samadhi, demonstrating his passing away. He left a will to expose his body under a pine tree to be given to birds and beasts. The disciples followed his instructions. After being left for more than a month, his color did not change. At night, a rosy light emanated from his body. At that time, Prince Qin, Li Shimin (秦王世民, Qinwang Shimin - Emperor Taizong of Tang), heard about this and sent someone to investigate, deeply marveling at its rarity. So the people built a pagoda to enshrine and bury the master's whole-body relics.

Chan Master Huiyao (慧耀禪師, Huiyao Chanshi), his surname was Qi, was from Xiangyang. He initially followed Chan Master Huisi (慧思禪師, Huisi Chanshi) of Nanyue for several years and fully understood the mysteries of mind contemplation. Chan Master Yue (岳, Yue - Huisi) certified him, saying, 'Your attainment in the contemplation of the principle of reality is already very deep. You should go and transform beings in all directions to fulfill your original aspiration.' After Chan Master Nanyue (南嶽, Nanyue - Huisi) passed away,

師至巴丘嘆曰。此地禪法罕聞宜可開示。有道懿禪師。邀居道因寺。專尚禪寂不交人事。十有四年未嘗出門。一日謂人曰。吾不欲惱眾。欲往內華寺閑居。眾留不從。閱三年示疾。見南嶽與仙城來迎。謂言。可同遊凈土。即趺坐入寂。葬全身於內華。

禪師慧涌。受法華三昧行法于南嶽。行之既久遂獲證入。乃隱跡云峰不與世接。六十餘年一志禪定。當出定之頃心無他務。唯誦法華。既而又證火光三昧。不知所終。

禪師慧威。江陵人。依南嶽行法華三昧。得解一切眾生語言陀羅尼。聞人畜禽鳥聲必知其意。后又發證神通。飛空履水如步平地。

禪師智瓘。早親南嶽修法華三昧證入甚深。隱居鐘山未嘗越閫。煬帝屢詔勉為一赴。帝請問法要。禮為國師。

禪師慧命天臺仙城人。來參南嶽。聞說三觀深悟玄旨。得無礙辯說法如瀉。將終誡門人精進凈行。眾忽見阿彌陀佛與大士來迎。即隨佛向西升空而去。

禪師玄光。海東新羅人。遠越滄溟求法中夏。首造南嶽授法華安樂行門。稟受勤行。俄證法華三昧。南嶽謂之曰。汝還鄉國當以善權而行化度。若負螟蛉以成蜾蠃者也(詩。螟蛉有子。蜾蠃負之。教誨爾子。式谷似之。楊子。螟蛉之子。壹而逢蜾蠃祝之。曰類我類我。螟蛉桑上青蟲。蜾

【現代漢語翻譯】 現代漢語譯本： 禪師來到巴丘，感嘆道：『此地很少聽聞禪法，應該可以開示。』有道懿禪師，邀請他居住在道因寺，專心致志于禪定，不與世俗交往。十有四年未曾出門。一日對人說：『我不願打擾大家，想去內華寺安靜地居住。』眾人挽留沒有聽從。過了三年，示現疾病，看見南嶽（地名，也指慧思禪師）與仙城（人名，慧思禪師的弟子）前來迎接，告訴他說：『可以一同遊歷凈土。』隨即跏趺坐入寂。將全身葬于內華。 禪師慧涌，在南嶽（地名，也指慧思禪師）接受法華三昧的修行方法。修行了很久，最終獲得證悟。於是隱居在云峰，不與世俗接觸。六十多年一心禪定。當出定的時候，心中沒有其他事務，唯獨誦讀《法華經》。不久又證得火光三昧，不知最終的去向。 禪師慧威，江陵人。依止南嶽（地名，也指慧思禪師）修行法華三昧，得到能理解一切眾生語言的陀羅尼（總持，咒語）。聽到人、畜、禽、鳥的聲音，必定知道它們的含義。後來又發起證得神通，在空中飛行，在水上行走，如同走在平地上。 禪師智瓘，早年親近南嶽（地名，也指慧思禪師），修習法華三昧，證入非常深的境界。隱居在鐘山，不曾越出寺院。隋煬帝多次下詔，勉強前往一次。煬帝請問佛法要義，智瓘被禮為國師。 禪師慧命，天臺仙城人。前來參拜南嶽（地名，也指慧思禪師），聽聞三觀之說，深刻領悟玄妙的旨意。得到無礙辯才，說法如同傾瀉一般。臨終時告誡門人精進修行，清凈身心。眾人忽然看見阿彌陀佛與大士前來迎接，隨即跟隨佛向西方升空而去。 禪師玄光，海東新羅（古國名，今朝鮮半島）人。遠渡滄海來到中原求法。首先拜訪南嶽（地名，也指慧思禪師），接受法華安樂行門。接受教法後勤奮修行，不久證得法華三昧。南嶽（慧思禪師）對他說：『你回到家鄉，應當用善巧方便來行教化度眾生。就像蜾蠃（guǒ luǒ，一種寄生蜂）揹負螟蛉（míng líng，一種綠色小蟲）來使其成為自己的後代一樣。』（詩經上說，螟蛉有子，蜾蠃揹負它，教誨你的兒子，使他像你一樣。楊子說，螟蛉的兒子，一旦遇到蜾蠃就祝願它說，像我像我。螟蛉是桑樹上的青蟲，蜾蠃是一種土蜂。）

【English Translation】 English version: The master arrived at Baqiu and sighed, 'The Dharma of Chan is rarely heard in this place; it should be taught.' There was Chan Master Daoyi, who invited him to reside at Daoyin Temple, dedicating himself to Chan meditation and not interacting with worldly affairs. For fourteen years, he never left the temple. One day, he said to the people, 'I do not wish to disturb everyone; I want to go to Neihua Temple to live quietly.' The people tried to persuade him to stay, but he did not listen. After three years, he showed signs of illness. He saw Nanyue (a place name, also referring to Huisi Chan Master) and Xiancheng (a person's name, a disciple of Huisi Chan Master) coming to greet him, telling him, 'We can travel to the Pure Land together.' Immediately, he sat in the lotus position and entered Nirvana. His entire body was buried in Neihua. Chan Master Huiyong received the practice method of the Lotus Samadhi at Nanyue (a place name, also referring to Huisi Chan Master). After practicing for a long time, he finally attained enlightenment. Therefore, he lived in seclusion on Yunfeng, not associating with the world. For more than sixty years, he was single-mindedly devoted to Chan meditation. When he emerged from meditation, his mind had no other concerns, only reciting the Lotus Sutra. Soon after, he also attained the Fire Light Samadhi, and his final whereabouts are unknown. Chan Master Huiwei was a native of Jiangling. He relied on Nanyue (a place name, also referring to Huisi Chan Master) to practice the Lotus Samadhi and obtained the Dharani (total retention, mantra) to understand the languages of all beings. Upon hearing the sounds of humans, animals, birds, he would surely know their meanings. Later, he also developed supernatural powers, flying in the sky and walking on water as if walking on flat ground. Chan Master Zhiguan, in his early years, was close to Nanyue (a place name, also referring to Huisi Chan Master), cultivating the Lotus Samadhi and attaining a very deep state of enlightenment. He lived in seclusion on Zhongshan and never crossed the temple gate. Emperor Yang of Sui repeatedly issued edicts, urging him to go once. The Emperor asked about the essentials of the Dharma, and Zhiguan was honored as the National Teacher. Chan Master Huiming was a native of Xiancheng in Tiantai. He came to visit Nanyue (a place name, also referring to Huisi Chan Master), heard the teachings of the Three Contemplations, and deeply understood the profound meaning. He obtained unobstructed eloquence, and his Dharma talks were like a torrent. As he was dying, he admonished his disciples to diligently practice and purify their minds. The assembly suddenly saw Amitabha Buddha and great Bodhisattvas coming to greet him, and immediately followed the Buddha westward, ascending into the sky. Chan Master Xuanguang was a native of Silla (an ancient kingdom, present-day Korean Peninsula) in Haidong. He traveled across the vast ocean to the Central Plains to seek the Dharma. He first visited Nanyue (a place name, also referring to Huisi Chan Master) and received the Lotus Peaceful Conduct Dharma Gate. After receiving the teachings, he practiced diligently and soon attained the Lotus Samadhi. Nanyue (Huisi Chan Master) said to him, 'When you return to your homeland, you should use skillful means to teach and liberate sentient beings, just like the Sphex (guǒ luǒ, a kind of parasitic wasp) carrying the larva of a Mantis (míng líng, a kind of green worm) to make it its own offspring.' (The Book of Songs says, 'The Mantis has offspring, the Sphex carries it, teach your son, to be like you.' Yangzi said, 'The son of the Mantis, once it meets the Sphex, prays to it, saying, be like me, be like me.' The Mantis is a green worm on the mulberry tree, and the Sphex is a kind of mud wasp.)

蠃細腰蜂)師即禮辭南嶽返錫江南。值本國海舶遂獲附載。方及大洋。忽睹采云亂目雅樂盈空絳節霓旌傳呼而至。空中聲云。天帝召海東玄光禪師。師拱手遜避。即見青衣恭敬前。少選入大宮闕。見羽衛陳列。鱗介繁錯間以鬼神。咸仰敬曰。天帝降我龍宮請法師。說已證法門。吾曹受益不少矣。既升殿請陟高臺。天帝扣問。師為開演經七日而畢。帝躬送別。向所乘舟泛泛不進。師復登舟。舟人謂始半日耳(天親。上生兜率一繞彌勒座下。報無著已六月矣。此言天境時分常長。今光師龍宮七日說法。回至海船始半日耳。此蓋龍宮晝夜常短之驗。或欲以比地涌品六十小劫謂如食頃者。據疏記。六十非虛佛威所加。忘其為久。則知今龍宮既非佛國。又非佛加。應以龍宮自謂七日。船人自謂半日。各執情謂以之為實。如荊溪謂六十食頃。但是情謂非實短也)師既歸國。于熊州翁山結茅為居集眾說法。久之遂成寶坊。受道之眾咸蒙開悟。升堂受莂者一人(文句。受記亦云受莂。受是得義。莂是別了)入火光三昧者一人。入水光三昧者二人。南嶽影堂如圖二十八人。師居一焉。

凈人方合。常止南嶽般若臺。為眾僧執役。密修禪觀既獲證悟。復得神通。每伸臂長一丈餘。

新羅光禪師法嗣(三世)

禪師慧旻。

河東人。九歲出家。誦妙經期月便過。年十五。請法于光禪師。英偉秀髮宿士稱之。復十五年。還嘉禾海鹽主光興寺。講演法華。眾聞空中諸天彈指。異香滿堂。后止通玄寺。結徒行道。十七年間足不逾閫。隋末天下崩離。吳中饑饉四眾逃難。唯師守死禪誦。唐室之初。遷居南澗寺(在建康)有兩兔一彪。相親同止。一日眾聞異香天樂。競以問師。師曰。吾後日當往也。寄世若浮雲。須蚤求度。及期果順化而逝。

智者大禪師旁出世家(二世)

禪師真觀。字聖達。錢唐范氏。其母誦藥王觀音品以求嗣。遂生師。舌羅紫文手有異相。幼聰寤博通經史。遇善相者謂之曰。年少當成大器何滯塵網。師始欲出家。二親未見許。夢天神告曰。汝子法中英傑。何得籠檻。於此父母自是從其志。初讀成實十誦。始開一卷。神夢語曰。汝是大乘法器勿守小道。陳永陽王伯智夙事師。遣使送師謁智者。致書為贄。智者以齒相若。待之以兄弟。高談寂照金石相宣。時人為之語曰。錢唐有真觀。當天下一半。大忍禪師見而嘆曰。龍樹之道方興東矣。時朝廷征周失律(陳宣帝大建十年。命吳明徹。北伐周。兵敗為周人所執)議括僧無名者令休道。師致書左僕射徐陵。事遂寢。隋文帝朝。三敕勞問。秦孝王總管維楊。兩加延請。並

【現代漢語翻譯】 現代漢語譯本： 河東郡人。九歲出家，誦讀《妙法蓮華經》，不到一個月便能背誦。十五歲時，向光禪師請教佛法，因其英俊瀟灑，被宿學之士稱讚。又過了十五年，回到嘉禾海鹽的光興寺，講演《法華經》，聽眾聽到空中諸天彈指，奇異的香氣充滿殿堂。後來住在通玄寺，帶領弟子修行。十七年間，足不出戶。隋朝末年，天下大亂，吳中地區發生饑荒，僧眾四處逃難，只有他堅守寺廟，禪修誦經。唐朝初年，遷居到南澗寺（在建康），寺里有兩隻兔子和一隻老虎，彼此親近，一同生活。一天，眾人聞到奇異的香氣，聽到天上的音樂，紛紛向他請教。他說：『我後天就要走了。寄身於世間如同浮雲，必須及早尋求解脫。』到了那天，果然圓寂。

智者大師旁出世家（二世）：

禪師真觀，字聖達，是錢塘范氏人。他的母親誦讀《藥王菩薩本事品》和《觀世音菩薩普門品》以求子，於是生下了他。他舌頭上有紫色的紋路，手上也有奇異的紋相。從小就聰明，廣泛通曉經史。遇到一位善於相面的人，對他說：『年紀輕輕就能成就大器，為何還滯留在塵世的羅網中？』他開始想出家，但父母沒有答應。夢中天神告訴他的父母說：『你們的兒子是佛法中的英傑，為何要囚禁他？』從此父母便順從了他的志向。最初讀《成實論》和《十誦律》，剛打開第一卷，夢中有人告訴他說：『你是大乘法器，不要守著小道。』陳朝的永陽王陳伯智一向敬重他，派使者送他去拜見智者大師，並獻上書信作為禮物。智者大師因為他的年齡和自己相仿，像對待兄弟一樣對待他。兩人高談寂照之理，如同金石之聲相互應和。當時的人們稱讚說：『錢塘有真觀，能頂天下半邊天。』大忍禪師見到他後感嘆說：『龍樹菩薩的佛法將要在東方興盛了。』當時朝廷因為周朝違反盟約（陳宣帝大建十年，命令吳明徹北伐周朝，戰敗被周人俘虜），商議要清查沒有戶籍的僧人，讓他們還俗。他寫信給左僕射徐陵，這件事才得以平息。隋文帝時期，多次下詔慰問。秦孝王楊俊總管維揚時，兩次邀請他，並

【English Translation】 English version: He was from Hedong. He became a monk at the age of nine. He recited the Wonderful Dharma Lotus Flower Sutra and mastered it in less than a month. At the age of fifteen, he sought Dharma from Zen Master Guang. His handsome appearance was praised by experienced scholars. After another fifteen years, he returned to Guangxing Temple in Jiahe Haiyan, where he lectured on the Lotus Sutra. The audience heard the sound of fingers snapping from the heavens, and a strange fragrance filled the hall. Later, he resided at Tongxuan Temple, leading disciples in practice. For seventeen years, he did not step outside the temple gate. At the end of the Sui Dynasty, the world was in chaos, and there was famine in Wuzhong. Monks fled everywhere, but he remained steadfast in the temple, practicing Zen and reciting scriptures. At the beginning of the Tang Dynasty, he moved to Nanjian Temple (in Jiankang). There were two rabbits and a tiger living together in harmony. One day, the monks smelled a strange fragrance and heard heavenly music, and they all asked him about it. He said, 'I will be leaving in two days. Life in this world is like fleeting clouds, so you must seek liberation early.' On that day, he indeed passed away peacefully.

A collateral descendant of Zen Master Zhiyi (second generation):

Zen Master Zhenguan, styled Shengda, was from the Fan family of Qiantang. His mother recited the 'Chapter on the Past Deeds of King Medicine Bodhisattva' and the 'Universal Gate Chapter of Avalokitesvara Bodhisattva' to pray for a son, and he was born. He had purple lines on his tongue and unusual marks on his hands. From a young age, he was intelligent and widely versed in the classics and histories. He met a skilled physiognomist who told him, 'You will achieve great things at a young age, so why remain trapped in the net of the mundane world?' He initially wanted to become a monk, but his parents did not agree. In a dream, a heavenly being told his parents, 'Your son is an outstanding figure in the Dharma, so why imprison him?' From then on, his parents followed his wishes. He initially studied the Tattvasiddhi Shastra and the Daśabhāṇavāra Vinaya, and as soon as he opened the first volume, someone told him in a dream, 'You are a vessel for the Mahayana Dharma, do not cling to the small path.' Chen Boyi (永陽王), the Prince of Yongyang of the Chen Dynasty, had always respected him and sent a messenger to take him to see Zen Master Zhiyi, presenting a letter as a gift. Zen Master Zhiyi treated him like a brother because their ages were similar. They discussed the principles of stillness and illumination, and their words resonated like the sound of metal and stone. People at the time praised him, saying, 'Qiantang has Zhenguan, who can bear half the sky.' Zen Master Daren saw him and exclaimed, 'The way of Nagarjuna (龍樹) is about to flourish in the East!' At that time, the court, because the Zhou Dynasty had violated the alliance (In the tenth year of the Dajian era of Emperor Xuan of Chen, Wu Mingche was ordered to invade the Zhou Dynasty, but he was defeated and captured by the Zhou people), discussed investigating monks without household registration and forcing them to return to lay life. He wrote a letter to Xu Ling (徐陵), the Left Minister, and the matter was resolved. During the reign of Emperor Wen of the Sui Dynasty, he repeatedly issued edicts of inquiry and concern. Yang Jun (楊俊), the Prince of Qin and Chief Administrator of Weiyang, twice invited him, and

辭疾不赴。與道安禪師頭陀于靈隱山中。開皇十四年郡大旱。刺史劉景安請講海龍王經。序王義方竟驟雨霈然。十五年。始立精舍。號南天竺。常講法華用為要業。受持讀誦躬自書寫。五種法師于茲為備。每盥洗遺渧地為不濡。有一老人日至聽經。師延問之。對曰。弟子即此山龍王也。師曰。久旱何不降雨。老人曰。山民無知鑿斷山脈。諸龍不安使之若爾。師能為諸龍授戒。勸其向道則雨可即致。師許之。即作法召諸龍與授菩薩戒。即時降雨。是夜有峨冠朱服頂禮作謝。師因問曰。近年多旱何耶。龍曰。人無正信多行惡行。以故惡天。將地肥流入深土。雖結五穀食無肥膚旱涸不常固有由也。大業七年夏四月。郡司馬李子。深請出眾善寺講涅槃經。出山之日手標葬處。講至現病品。夢三人作禮告曰。凈居天遣迎禪師。六月六日。始臥病。夢與天臺同輦翼佛還山。覺已嘆曰。昔六十二當終。講法華力得延一紀。今七十四。復致斯應。生期必矣。乃集眾訓曰。欲出生死欲具佛法。宜須持戒修定慧學弘通正法勿令虛度。至七月一日。眾聞空中技樂之聲。即趺坐示滅。道俗獻供日致千輩。至二十六日。容色儼然眉毫增長。乃自眾善。遷窆于所標之地。四部大眾者。亙一由旬。香蓋成陰幢幡蔽野。道德之感有若此云(師即天竺靈山

【現代漢語翻譯】 辭謝了邀請沒有赴任。與道安禪師（Daoan，人名）一起在靈隱山中修行頭陀行（dhuta，佛教術語，指苦行）。開皇十四年，郡里發生大旱。刺史劉景安（Liu Jingan，人名）請求講《海龍王經》。王義方（Wang Yifang，人名）的序言剛結束，就突然下起了大雨。開皇十五年，開始建立精舍，名為南天竺（Nantianzhú，地名）。經常講《法華經》作為重要的功課。受持、讀誦、親自書寫，《法華經》的五種法師修行方式在這裡都具備了。每次洗手后，水滴落在地上都不會浸濕地面。有一位老人每天都來聽經。禪師問他，老人回答說：『弟子就是這座山的山龍王。』禪師問：『久旱不雨是為什麼？』老人說：『山民無知，鑿斷了山脈，眾龍不安，所以才這樣。禪師如果能為眾龍授戒，勸他們向善，那麼雨就可以立刻降下來。』禪師答應了他。於是作法召集眾龍，為他們授菩薩戒。立刻就下起了雨。當晚，有戴著高帽、穿著紅色官服的人頂禮膜拜，表示感謝。禪師於是問：『近年來為什麼經常幹旱呢？』龍說：『人們沒有正信，多行惡事，因此觸怒了上天，使得地裡的肥力流入深土。即使結出五穀，食物也沒有營養，乾旱是常有的事，這是有原因的。』大業七年夏四月，郡司馬李子深（Li Zishen，人名）請求到眾善寺（Zhongshan Temple，寺廟名）講《涅槃經》。出山的那天，禪師用手標出了自己將來的埋葬之處。講到《現病品》時，夢見三個人作禮告訴他說：『凈居天（Śuddhāvāsa，佛教術語，指色界天的最高層）派我們來迎接禪師。』六月初六，開始臥病。夢見與天臺（Tiantai，地名）的僧人同乘一輛車，在佛的護送下返回山中。醒來后嘆息說：『過去六十二歲時本應去世，因為講《法華經》的力量才得以延長十二年。現在七十四歲，又出現了這樣的徵兆，看來壽命必定要終結了。』於是召集眾人訓誡說：『想要脫離生死，想要具備佛法，就應該持戒、修定慧，學習和弘揚正法，不要虛度光陰。』到了七月初一，眾人聽到空中傳來演奏音樂的聲音。禪師就跏趺而坐，示現圓寂。道俗供奉的祭品每天都有上千份。到了二十六日，禪師的容貌依然栩栩如生，眉毛還長長了。於是從眾善寺將禪師遷葬到之前標出的地方。前來參加葬禮的四部大眾，綿延一由旬（yojana，古印度長度單位）。香蓋遮天蔽日，幢幡遮蔽原野。道德的感化力就是這樣啊。（禪師就是天竺靈山（Ling Shan of Tianzhu，地名）的人。）

【English Translation】 He declined appointments due to illness and lived as an ascetic (dhuta) with Chan Master Daoan (Daoan, name) in Lingyin Mountain. In the fourteenth year of the Kaihuang era, the prefecture experienced a severe drought. The prefect, Liu Jingan (Liu Jingan, name), requested a lecture on the 'Sea Dragon King Sutra'. As soon as Wang Yifang's (Wang Yifang, name) preface was finished, a heavy rain suddenly fell. In the fifteenth year, he began to establish a retreat called Nantianzhú (Nantianzhú, place name). He often lectured on the 'Lotus Sutra' as his essential practice, upholding, reciting, and personally writing it. The five types of Dharma masters who practice the 'Lotus Sutra' were all present here. Each time he washed his hands, the water droplets would not wet the ground. An old man came daily to listen to the sutra. The master asked him, and the old man replied, 'This disciple is the Dragon King of this mountain.' The master asked, 'Why has there been no rain during this long drought?' The old man said, 'The ignorant mountain people have cut off the mountain's veins, causing unrest among the dragons, which is why it is so. If the master could administer precepts to the dragons and encourage them to turn towards the Dharma, then rain could be brought immediately.' The master agreed. He then performed a ritual to summon the dragons and administered the Bodhisattva precepts to them. Immediately, rain fell. That night, someone wearing a tall hat and red official robes prostrated and expressed gratitude. The master then asked, 'Why have there been so many droughts in recent years?' The dragon said, 'People lack true faith and engage in many evil deeds, thus offending Heaven, causing the fertility of the land to flow into the deep earth. Even if grains are produced, the food lacks nourishment, and droughts are common; there is a reason for this.' In the fourth month of the seventh year of the Daye era, the prefectural registrar, Li Zishen (Li Zishen, name), requested that he lecture on the 'Nirvana Sutra' at Zhongshan Temple (Zhongshan Temple, temple name). On the day he left the mountain, he marked the place where he would be buried in the future. When lecturing on the 'Chapter on Manifesting Illness', he dreamed of three people bowing and telling him, 'The Pure Abode Heavens (Śuddhāvāsa, Buddhist term, the highest level of the Form Realm) have sent us to welcome the Chan master.' On the sixth day of the sixth month, he began to be bedridden. He dreamed of returning to the mountain with a monk from Tiantai (Tiantai, place name) in the same carriage, escorted by the Buddha. Upon awakening, he sighed and said, 'In the past, I should have died at sixty-two, but through the power of lecturing on the 'Lotus Sutra', I was able to extend my life by twelve years. Now, at seventy-four, such signs have appeared again; it seems my life must end.' He then gathered the assembly and instructed them, saying, 'If you wish to escape birth and death, if you wish to possess the Buddha Dharma, you should uphold the precepts, cultivate meditation and wisdom, study and propagate the true Dharma, and not waste your time.' On the first day of the seventh month, the assembly heard the sound of music playing in the air. The master then sat in the lotus position and manifested parinirvana. The offerings presented by monks and laypeople amounted to thousands each day. On the twenty-sixth day, the master's countenance was still lifelike, and his eyebrows had even grown longer. He was then moved from Zhongshan Temple and buried in the place he had marked earlier. The fourfold assembly that came to attend the funeral stretched for a yojana (yojana, ancient Indian unit of length). The incense canopies covered the sky, and the banners obscured the fields. Such was the influence of his virtue. (The master was from Ling Shan of Tianzhu (Ling Shan of Tianzhu, place name).)

始祖。章安嘗撰別傳。其本不存。慈雲之世重修其塔。作六詩以為識。其序略曰。今土門自開一無遺物。不知全身隨多寶以證經乎。像佛隴以化往乎)。

禪師法喜。力學無倦。參知識十七人得大開悟。年登六十。始於大蘇山值遇智者。一聞法音頓獲深證。於是盡舍舊徒專禪慧。陳光大元年。與同學二十七人從智者至金陵游化。尚書毛喜嘲之曰。尊師猶少。弟子何老(時智者年三十)師答曰。所事者德。豈論其年。又問何以為德。答曰。善巧說法即後代富樓那。破魔得道即今日優波鞠。喜善其對。常稱之朝列師行方等三昧。有雉來索命。神王訶之曰。禪師當往凈土即生得道。豈償汝命耶。後於瓦官趺坐入定。不起于座而終。

禪師智越。南陽鄭氏。父與求昏。師極辭以拒即出家。遊方至金陵遇智者。北面受業。五門六妙莫不深達。誦法華經至滿萬部。智者晚歸臺嶺付以四眾。二十年間循循善誘。德量寬曠學者歸心。所居之處瓶水自滿。自晉王造寺及登帝位。山中每遣僧使。奉啟致賀。必以師名居首。上虛己加敬。若智者在日無異。每獲嚫施用為功德。未嘗有所畜也。大業十二年十一月二十三日。告眾為別右脅而逝。風凄云慘地動山頹。天雨異花一境冥晦。

禪師法慎。初居金陵大莊嚴寺。從智者稟

【現代漢語翻譯】 現代漢語譯本： 始祖。（章安曾撰寫別傳，但原本已不存。慈雲時代重新修繕其塔，並作六首詩以作紀念。其序文大略是說：如今土門自從開啟后，沒有留下一件遺物，不知道全身是跟隨多寶如來去證明《法華經》了嗎？還是像佛隴那樣化為往生者了呢？）(多寶，指多寶如來，佛教中過去佛之一；法華經，指《妙法蓮華經》，大乘佛教經典；佛隴，具體含義不明確，此處指代一種往生的狀態或地點)

禪師法喜，勤奮好學從不懈怠，參訪了十七位善知識后得到大徹大悟。年滿六十歲時，在大蘇山遇到智者大師，一聽聞其說法，立刻獲得深刻的證悟。於是完全捨棄了以前的弟子，專心修習禪定和智慧。陳光大元年，與同學二十七人跟隨智者大師到金陵遊歷教化。尚書毛喜嘲笑他說：『您的老師還很年輕，弟子怎麼這麼老？』（當時智者大師年僅三十歲）法喜禪師回答說：『我們所侍奉的是德行，哪裡會論及年齡呢？』毛喜又問：『什麼可以稱之為德行？』法喜禪師回答說：『善於巧妙說法，就是後代的富樓那；降伏魔障，證得道果，就是今日的優波鞠。』（富樓那，佛陀十大弟子之一，以善於說法著稱；優波鞠，具體人物待考證，此處指代證得道果的人）毛喜讚賞他的回答，常常稱讚他為朝廷官員中的修行方等三昧之人。有野雞來索命，護法神呵斥它說：『禪師將要前往凈土，立刻就能證得道果，哪裡會償還你的性命呢？』後來在瓦官寺結跏趺坐入定，沒有從座位上起身而圓寂。

禪師智越，是南陽鄭氏之子。父親要為他求娶妻室，智越禪師極力推辭，隨即出家。遊歷四方到達金陵，拜智者大師為師，北面而事之。對於天臺宗的五門六妙法門，沒有不深入通達的。誦讀《法華經》達到滿一萬部。智者大師晚年回到天臺山，將四眾弟子託付給他。二十年間，循循善誘，以德服人，學者們都歸心於他。他所居住的地方，瓶中的水會自動充滿。自從晉王建造寺廟以及後來登上皇帝的寶座，每次從山中派遣僧人使者，奉上奏章表示祝賀，必定將智越禪師的名字放在首位。皇上謙虛地對他加以尊敬，如同智者大師在世時一樣沒有差別。每次獲得供養佈施，都用來作為功德，從來沒有自己私自佔有。 大業十二年十一月二十三日，告訴眾人告別，右脅而逝。當時狂風呼嘯，烏雲慘淡，大地震動，山峰崩塌，天空降下奇異的花朵，整個地區一片昏暗。

禪師法慎，最初居住在金陵大莊嚴寺，跟隨智者大師學習。

【English Translation】 English version: Patriarch. Zhang'an once wrote a separate biography, but the original no longer exists. During the time of Ciyun, the pagoda was rebuilt, and six poems were written to commemorate it. The preface roughly says: 'Now that the Tumen has been opened, nothing remains. I wonder if the whole body followed Many Treasures Buddha (Dabao, referring to Prabhutaratna Buddha, one of the past Buddhas in Buddhism) to prove the Sutra of the Lotus (Fahua Jing, referring to the 'Lotus Sutra', a Mahayana Buddhist scripture)? Or did it transform into a deceased one like Folong?' (Folong, the specific meaning is unclear, here refers to a state or place of rebirth).

Chan Master Faxi was diligent in learning and never tired. After visiting seventeen wise teachers, he attained great enlightenment. At the age of sixty, he encountered Master Zhiyi at Mount Dasu. Upon hearing his teachings, he immediately attained profound realization. Therefore, he completely abandoned his former disciples and devoted himself to the practice of Chan meditation and wisdom. In the first year of the Guangda era of the Chen dynasty, he traveled to Jinling with twenty-seven fellow students to propagate the teachings with Master Zhiyi. The Minister Mao Xi ridiculed him, saying, 'Your teacher is still young, how can your disciples be so old?' (At that time, Master Zhiyi was only thirty years old.) Chan Master Faxi replied, 'What we serve is virtue, why should we discuss age?' Mao Xi then asked, 'What can be called virtue?' Chan Master Faxi replied, 'Being skilled in eloquent teaching is like the later Purna; subduing demons and attaining enlightenment is like the present Upagupta.' (Purna, one of the ten great disciples of the Buddha, known for his eloquence in teaching; Upagupta, specific person to be verified, here refers to a person who has attained enlightenment) Mao Xi praised his answer and often called him a practitioner of the Fangdeng Samadhi among the court officials. When a pheasant came seeking retribution, the Dharma protector deity rebuked it, saying, 'The Chan Master is about to go to the Pure Land and will immediately attain enlightenment, why would he repay your life?' Later, he sat in full lotus posture in Waguan Temple and entered Samadhi, passing away without rising from his seat.

Chan Master Zhiyue was from the Zheng family of Nanyang. His father wanted to find him a wife, but Chan Master Zhiyue strongly refused and immediately became a monk. He traveled to Jinling and became a disciple of Master Zhiyi, serving him with respect. He deeply understood all the Five Gates and Six Subtle Dharma Gates of the Tiantai school. He recited the Lotus Sutra to a total of ten thousand times. In his later years, Master Zhiyi returned to Mount Tiantai and entrusted him with the fourfold assembly of disciples. For twenty years, he patiently guided them with virtue, and the scholars all devoted themselves to him. In the place where he lived, the water in the bottle would automatically fill up. Since the Prince of Jin built the temple and later ascended the throne as emperor, each time he sent monastic envoys from the mountain to present memorials of congratulations, he would always place the name of Chan Master Zhiyue at the top. The emperor humbly respected him, as if Master Zhiyi were still alive. Each time he received offerings and donations, he would use them for meritorious deeds and never kept anything for himself. On the twenty-third day of the eleventh month of the twelfth year of the Daye era, he told the assembly that he was saying farewell and passed away lying on his right side. At that time, the wind howled, the dark clouds were gloomy, the earth shook, the mountains collapsed, strange flowers fell from the sky, and the entire region was plunged into darkness.

Chan Master Fashen initially resided in the Dazhuangyan Temple in Jinling and studied with Master Zhiyi.

受三觀豁然深證。因定發持一聞能記。陳大建三年。智者于瓦官說次第禪門。師于聽次。私記為三十卷。尚未修治不幸入滅。其後章安治定為十卷即禪波羅蜜漸次止觀也。

禪師普明。會稽朱氏。少有異志。嘗聚沙為塔刈蒿為殿。有僧乞食見之曰。郎子有善根可向天臺出家。彼有初依菩薩現身說法。陳大建十四年。來天臺值智者講次。座眾初散禮足歸依。智者笑曰。宿世願力今復相遇。於是服勤左右專習禪法。行方等般若諸三昧誦通法華。后隨智者止廬山。于陶侃瑞像閣。行請觀音三昧。隆冬身不衣絮。正行道間。見一異僧。謂之曰。汝名法京未為嘉稱。可改為普明。此言明者。謂能照了三世也。智者聞之曰。既是冥示宜從新名。智者住玉泉。令造大鐘充佛隴。用勸江陵道俗競為經營。偶盲人來視。師知相不吉。模開果缺。乃倍工再冶。誡不具者莫至。其聲遠聞七十里。暨居國清以取水為艱。指其石曰。此石出水不亦快乎。泉即涌出日給千眾。嘗鑄丈六盧舍那像。感異人施金為助。國清講堂狹小師欲廣之。章安勸勿改。俄而栝州都督周孝節(溫州在陳隋為栝州)施杉柱泛海而至。章安在赤城。忽見師身十餘丈。高出林表。翼從數十人。語章安勿苦諫吾所作當有成。章安感其神異望林合掌致敬曰。當依仁者區畫。

【現代漢語翻譯】 現代漢語譯本 因聽聞佛法而對世界、人生、宇宙的根本道理有了深刻的領悟。因為禪定的力量，能夠牢記聽過的內容。陳朝大建三年（公元571年），智者大師在瓦官寺講解次第禪門。法師在聽講時，私下記錄了三十卷的內容，但尚未整理完成就不幸去世了。之後，章安大師整理確定為十卷，即《禪波羅蜜漸次止觀》。

禪師普明，會稽（今浙江紹興）人，俗姓朱。從小就與衆不同，曾經堆沙子做塔，割草做殿。有僧人乞討時看到他，說：『這孩子有善根，可以去天臺山出家。那裡有初依菩薩示現說法。』陳朝大建十四年（公元582年），他來到天臺山，正趕上智者大師講經。聽眾剛要散去時，他上前禮拜智者大師並表示皈依。智者大師笑著說：『這是宿世的願力，今生再次相遇。』於是普明法師就在智者大師身邊勤奮學習，專心修習禪法，修行方等、般若等各種三昧，誦讀通達《法華經》。後來跟隨智者大師住在廬山，在陶侃瑞像閣修行請觀音三昧。在寒冷的冬天，身上不穿棉衣。正在修行時，見到一位奇異的僧人，對他說：『你的名字法京不夠好，可以改為普明。這個『明』字，是指能夠照亮過去、現在、未來三世。』智者大師聽后說：『既然是冥冥中的啟示，就應該用新的名字。』智者大師住在玉泉寺時，讓人建造大鐘，用來充實佛寺，勸說江陵的道俗之人爭相捐助。偶然有盲人來看，法師知道這是不吉利的預兆，結果鑄造出來的鐘果然有缺口。於是加倍用工重新冶煉，告誡不潔凈的人不要靠近。鑄成后，鐘聲遠傳七十里。後來住在國清寺，因為取水困難，指著一塊石頭說：『這塊石頭出水不是很好嗎？』泉水立刻涌出，每天供給一千人的用水。曾經鑄造丈六高的盧舍那佛像，感應到有奇異的人施捨黃金作為幫助。國清寺的講堂狹小，法師想要擴建它。章安大師勸他不要改動。不久，栝州（溫州在陳隋時期稱為栝州）都督周孝節運來杉木柱子，從海上運到。章安大師在赤城時，忽然看到法師的身軀高達十餘丈，高出樹林之上，有幾十人跟隨著。告訴章安大師不要苦苦勸諫，我所做的事情會有成就的。章安大師感到他的神異，對著樹林合掌致敬說：『應當按照您的規劃去做。』

【English Translation】 English version Having a profound and thorough understanding of the three views (worldview, life view, values) due to hearing the Dharma. Because of the power of Samadhi, one can remember everything heard. In the third year of the Da Jian era of the Chen Dynasty (571 AD), Zhi Zhe (智者, a famous Buddhist master) lectured on the次第禪門 (Cìdì Chánmén, Gradual Stages of Dhyana Practice) at the Waguan Temple. The master privately recorded thirty volumes of content during the lectures, but unfortunately passed away before they could be completed. Later, Zhang An (章安, Zhi Zhe's disciple) organized and finalized them into ten volumes, which is the 《禪波羅蜜漸次止觀》 (Chán Bōluómì Jiàncì Zhǐguān, Gradual Cessation and Contemplation of Dhyana Paramita).

Chan Master Puming (普明, Universal Illumination), from Kuaiji (會稽, present-day Shaoxing, Zhejiang), with the surname Zhu. He had extraordinary aspirations from a young age, once piling sand to make pagodas and cutting artemisia to make halls. A monk begging for food saw him and said, 'This child has good roots and can go to Tiantai Mountain (天臺山, a famous Buddhist mountain) to become a monk. There, the 初依菩薩 (Chū yī Púsà, Initial Reliance Bodhisattva) manifests and teaches the Dharma.' In the fourteenth year of the Da Jian era of the Chen Dynasty (582 AD), he came to Tiantai Mountain and happened to arrive when Zhi Zhe was lecturing. As the audience was about to disperse, he stepped forward to prostrate before Zhi Zhe and expressed his refuge. Zhi Zhe smiled and said, 'This is the vow of past lives, meeting again in this life.' Thereupon, Puming diligently studied by Zhi Zhe's side, focusing on practicing Dhyana, cultivating various Samadhis such as Fangdeng (方等, Square and Equal) and Prajna (般若, Wisdom), and reciting and mastering the 《法華經》 (Fǎhuá Jīng, Lotus Sutra). Later, he followed Zhi Zhe to live on Mount Lu (廬山, a famous mountain in Jiangxi), and practiced the 請觀音三昧 (Qǐng Guānyīn Sānmèi, Inviting Avalokitesvara Samadhi) in the Ruixiang Pavilion of Tao Kan (陶侃, a Jin Dynasty general). In the cold winter, he did not wear cotton clothes. While practicing, he saw an extraordinary monk who said to him, 'Your name Fajing (法京, Dharma Capital) is not a good name, you can change it to Puming (普明, Universal Illumination). This 'Ming' (明, Illumination) refers to the ability to illuminate the three worlds (past, present, and future).' Zhi Zhe heard this and said, 'Since it is a revelation from the unseen, it is appropriate to use the new name.' When Zhi Zhe lived in Yuquan Temple (玉泉寺, Jade Spring Temple), he ordered the construction of a large bell to enrich the Buddhist temple, and encouraged the Daoists and laypeople of Jiangling (江陵, present-day Jingzhou, Hubei) to compete in donating. Occasionally, a blind person came to see it. The master knew that this was an ominous sign, and as a result, the cast bell had a defect. Therefore, he doubled the effort to re-smelt it, and warned unclean people not to approach. After it was cast, the sound of the bell traveled seventy miles. Later, living in Guoqing Temple (國清寺, State Clearing Temple), because it was difficult to get water, he pointed to a stone and said, 'Wouldn't it be good if water came out of this stone?' Immediately, a spring gushed out, providing water for a thousand people every day. He once cast a sixteen-foot-tall Vairocana Buddha statue (盧舍那像, Lúshěnà Xiàng), and felt that a strange person donated gold as help. The lecture hall of Guoqing Temple was small, and the master wanted to expand it. Zhang An advised him not to change it. Soon, Zhou Xiaojie (周孝節, Zhou Xiaojie), the governor of Guazhou (栝州, Wenzhou was called Guazhou during the Chen and Sui dynasties), transported cedar pillars from the sea. When Zhang An was in Chicheng (赤城, Red City), he suddenly saw the master's body more than ten feet tall, towering above the trees, with dozens of people following him. He told Zhang An not to bitterly persuade him, what I do will be accomplished. Zhang An felt his divinity, and with his palms together, he paid respect to the forest and said, 'I will follow your plan.'

創堂之日。感山神隱形而至。若雷震。摧樹傾枝。闊一步許。自佛隴下至於寺。日暮還返。聲如初至。比房聞師與之共語。多勸神為善。建堂既畢。忽蓋破衣與眾言別。奄然坐逝。信宿屈左三指。師不畜私財。以所得施。造金銅像十軀。閱大藏二過。每作利益事。一運其心金帛自至。

禪師智璪。臨海張氏。父懷仕陳為中兵參軍。年十七。二親俱亡。服滿染病久醫無效。乃力疾出庭向月而臥。至心念月光菩薩。繫念旬日。夜中夢人以口就身噓吸。如此三夕疾遂瘳。因投安靜寺出家。聞智者為世良導。即往請業行法華三昧。至二七日初夜懺畢。就床欲坐。見九頭龍從地而起上升虛空。智者釋曰。此表九道眾生聞法華經。將破無明地入法性空耳。嘗往寶林寺行懺。初夜有人來撼戶扇。師問何人。答曰。我看燈耳。有成禪師聞之曰。此堂有惡鬼。今此聲者鬼也。即啟永陽王。遣十人執仗為護。師謝遣之曰。命由業耳。是夜鬼入堂槌壁擊柱周遍東西。師行道禪誦坦然無懼。三七日內事常如此。行法將訖。見一青衣童。稱讚善哉言已不見。又因往會稽。路由剡縣乞食。主人誤進毒蕈。食訖前邁。主人啖者。皆吐利委頓。鄰人追師十里語之。師笑曰。貧道幸無他。大業元年。煬帝巡幸楊州。師自國清御使命至行在所。引見內

【現代漢語翻譯】 現代漢語譯本：

創堂之日，感應到山神隱形而來，聲如雷震，摧毀樹木，折斷枝條。山神闊步而行，大約一步的距離，從佛隴下到寺廟。日暮時分，又以初來時的聲音返回。比房聞師與山神對話，多次勸導山神行善。建堂完畢后，山神忽然拿著破舊的衣服與眾人告別，隨即安然坐化。過了幾天，屈起左手的三根手指。聞師不積攢私財，將所得財物全部施捨，建造了十尊金銅佛像，閱讀《大藏經》兩遍。每次做利益眾生的事情，只要心念一動，金銀財寶自然而然地到來。

禪師智璪，是臨海張氏人。他的父親懷仕在陳朝擔任中兵參軍。十七歲時，父母雙雙去世。服喪期滿后，他生病很久，求醫無效。於是勉強起身到庭院中，面向月亮而臥，至誠懇切地念誦月光菩薩的名號，持續唸誦了十天。夜裡夢見有人用口對著他的身體噓氣吸氣，這樣持續了三個晚上，他的病就痊癒了。因此，他到安靜寺出家。聽說智者大師是世間的良師益友，就前去向他學習，修行《法華三昧》。到第二個七天的初夜，懺悔完畢后，他準備上床坐下，看見九頭龍從地上升起，飛昇到空中。智者大師解釋說：『這表示九道眾生聽聞《法華經》，將要破除無明，進入法性空性。』智璪禪師曾經到寶林寺修行懺悔。初夜，有人來敲打房門。禪師問是誰，回答說：『我來看燈。』有成禪師聽到后說：『這個堂里有惡鬼，現在這個聲音就是鬼發出的。』於是稟告永陽王，派遣十名士兵拿著武器來保護他。禪師謝絕了他們，說：『性命由業力決定。』當晚，鬼進入禪堂，敲打墻壁，撞擊柱子，在東西兩邊來回遊蕩。禪師行道禪誦，坦然無懼。二十一天內，事情常常如此。修行法事將要結束時，看見一個穿著青色衣服的童子，稱讚『善哉』，說完就不見了。又有一次，他前往會稽，路過剡縣乞討食物。主人錯誤地給他吃了有毒的蘑菇。吃完後繼續趕路。主人家吃了同樣蘑菇的人，都上吐下瀉，非常虛弱。鄰居追趕了禪師十里路，告訴他這件事。禪師笑著說：『貧道幸好沒事。』大業元年，隋煬帝巡幸楊州，禪師從國清寺奉命來到煬帝所在的行宮，被引見。

【English Translation】 English version:

On the day of the hall's construction, a mountain spirit was sensed, arriving invisibly with a sound like thunder, destroying trees and breaking branches. The spirit strode, covering about a step's distance, from the foot of Fo Long Mountain to the temple. At dusk, it returned with the same sound as when it arrived. Bhikkhu Wen heard it conversing with the spirit, repeatedly advising it to do good. After the hall was completed, the spirit suddenly took tattered clothes and bid farewell to everyone, then peacefully passed away in a seated posture. After a few days, three fingers on its left hand were bent. Bhikkhu Wen did not accumulate personal wealth, but donated all that he received, building ten gold and bronze statues of the Buddha and reading the Great Treasury of Scriptures twice. Whenever he did beneficial deeds, as soon as he had the thought, gold and silver treasures would naturally arrive.

Chan Master Zhi Zao was from the Zhang family of Linhai. His father, Huai Shi, served as a military advisor in the Chen dynasty. At the age of seventeen, both his parents passed away. After the mourning period, he fell ill and medical treatment was ineffective. So he struggled to go out into the courtyard and lay facing the moon, sincerely reciting the name of Moonlight Bodhisattva, concentrating on it for ten days. In the middle of the night, he dreamed that someone was blowing and sucking on his body with their mouth. This happened for three nights, and his illness was cured. Therefore, he went to Anjing Temple to become a monk. Hearing that Master Zhi Zhe was a good guide for the world, he went to him to study and practice the Lotus Samadhi. On the first night of the second seven-day period, after completing the repentance, he was about to sit on the bed when he saw a nine-headed dragon rising from the ground and ascending into the sky. Master Zhi Zhe explained, 'This represents the beings of the nine realms hearing the Lotus Sutra, about to break through ignorance and enter the emptiness of Dharma-nature.' Chan Master Zhi Zao once went to Baolin Temple to practice repentance. On the first night, someone came knocking on the door. The master asked who it was, and the reply was, 'I am just looking at the lamp.' Chan Master Cheng heard this and said, 'There is an evil ghost in this hall, and this voice is the ghost.' So he reported it to King Yongyang, who sent ten soldiers with weapons to protect him. The master thanked them and sent them away, saying, 'Life is determined by karma.' That night, the ghost entered the hall, hitting the walls and striking the pillars, wandering back and forth. The master practiced the Way, meditated, and chanted, remaining calm and unafraid. This happened often within twenty-one days. When the practice was about to end, he saw a boy in green clothes, praising 'Excellent!' and then disappeared. Another time, he went to Kuaiji, passing through Shan County to beg for food. The host mistakenly gave him poisonous mushrooms. After eating them, he continued on his way. The people in the host's house who ate the same mushrooms all vomited and suffered from diarrhea, becoming very weak. The neighbors chased the master for ten miles and told him about it. The master smiled and said, 'Fortunately, this poor monk is fine.' In the first year of the Daye era, Emperor Yang of the Sui dynasty was touring Yangzhou. The master was ordered from Guoqing Temple to go to the imperial palace where Emperor Yang was staying, and was granted an audience.

殿賜坐慰勞。遣通事舍人盧正方送還山。為智者設千僧齋度一百人。師前後八入參覲。主上每加異禮。唐貞觀十二年。無疾正坐入滅。壽八十三。

禪師智晞。陳氏。穎川人。先世遊宦寓家於越。年二十。往投智者剃度。稟受禪訣旦夕研心不見倦色。智者入滅。受命居佛隴。時眾行三昧者頗盛。殿堂展辟制度嚴整。唯香臺未架。當香爐峰多檉柏木師欲伐用。眾疑神所據。夜夢神送疏舍木。遂遣伐之。寺眾法雲。欲往峰頂禪坐。師止之曰。汝道力微弱。山神剛猛不宜往。云不從。甫留一夕。神現形軀令還。初智者勸沿江居民舍[竺-二+(一/(尸@邑))]梁為放生池。歷年未久復行漁捕。師與章安。禮智者塔焚香咒愿。有漁人見僧立[竺-二+(一/(尸@邑))]上。意謂墮水者乘舟往救。忽不見。居人睹驗遂停采捕。時群獸悲鳴眾鳥翔集。屢日不止。東山銅鐘忽響震山谷。師曰。此召吾也。乃香湯沐浴趺坐執如意。說法良久寂然無聲。眾方號泣。復啟目戒之曰。有生必滅寧足為悲。或問生處。曰據吾夢驗當在兜率。宮殿青色居天西北(涅槃經。以兜率天常愛青色。用青色三昧以破此天之有)見吾先師侍左右者皆坐寶座。唯一座空吾詢所以。答云。卻後六年。頂法師當升此座說法。師常往阿育王寶塔。禮八

【現代漢語翻譯】 現代漢語譯本：皇帝賜予座位並慰勞他，派遣通事舍人盧正方送他返回山中。為智者（Zhi Zhe，指智顗大師）設立千僧齋，度化一百人。智晞禪師（Zhi Xi，禪師名）前後八次入宮覲見皇帝，皇帝每次都給予特別的禮遇。唐貞觀十二年，智晞禪師無疾而終，端坐入滅，享年八十三歲。

禪師智晞，陳氏，穎川人。他的先世因遊宦而居住在於越。二十歲時，他前往投奔智者大師剃度出家，接受禪法要訣，日夜研習，從不懈怠。智者大師圓寂后，智晞禪師受命居住在佛隴。當時，寺中修行三昧（Samadhi，佛教術語，指禪定）的人很多，殿堂也得到擴建，制度非常嚴整，唯獨缺少香臺。香爐峰（Xiang Lu Feng）上有很多檉柏木，智晞禪師想砍伐來使用，但眾人都懷疑有神靈居住。晚上，智晞禪師夢見神靈送來疏舍的木材，於是就派人去砍伐。寺里的僧人法雲（Fa Yun，僧人名）想要前往峰頂禪坐，智晞禪師阻止他說：『你的道力微弱，山神剛猛，不適合前往。』法雲不聽從，只在那裡住了一夜，山神就顯現形體讓他返回。當初，智者大師勸說沿江的居民舍棄[竺-二+(一/(尸@邑))]梁（一種捕魚工具）作為放生池，但時間不長，他們又開始捕魚。智晞禪師與章安（Zhang An，人名）一起，在智者大師的塔前焚香祝願。有漁民看見僧人站在[竺-二+(一/(尸@邑))]樑上，以為是落水的人，就乘船前去營救，忽然就不見了。當地居民親眼目睹了這一靈驗之事，於是就停止了捕魚。當時，成群的野獸悲鳴，眾多的鳥兒飛翔聚集，連續幾天不止。東山的銅鐘忽然鳴響，震動山谷。智晞禪師說：『這是在召喚我啊。』於是用香湯沐浴，跏趺而坐，手執如意，說法良久，寂然無聲。眾人才開始號啕大哭。智晞禪師又睜開眼睛告誡他們說：『有生必有滅，何足悲傷。』有人問他將往生何處，他說：『根據我的夢境，應當在兜率天（Tusita，佛教欲界六天之一，彌勒菩薩所在之處）。宮殿是青色的，位於天的西北方（《涅槃經》（Nirvana Sutra）認為兜率天常愛青色，用青色三昧來破除此天的有）。我看見我的先師侍立在左右，都坐在寶座上，唯獨一個座位空著，我詢問原因，回答說：『六年之後，頂法師（Ding Fa，法師名）應當升到這個座位說法。』智晞禪師經常前往阿育王寶塔（Ashoka Pagoda），禮拜八次。

【English Translation】 English version: The emperor granted him a seat and consoled him, sending the official Lu Zhengfang to escort him back to the mountain. He established a thousand-monk vegetarian feast for Zhi Zhe (智者, referring to Great Master Zhiyi) and ordained one hundred people. Chan Master Zhi Xi (智晞, the name of the Chan Master) entered the palace to have an audience with the emperor eight times, and each time the emperor bestowed upon him special courtesy. In the twelfth year of the Zhenguan era of the Tang Dynasty, Chan Master Zhi Xi passed away peacefully while sitting in meditation, at the age of eighty-three.

Chan Master Zhi Xi, of the Chen family, was a native of Yingchuan. His ancestors had settled in Yu Yue due to their official duties. At the age of twenty, he went to Zhi Zhe to be tonsured and ordained, receiving the essential teachings of Chan and diligently studying day and night without weariness. After Zhi Zhe's passing, Zhi Xi was ordered to reside at Fo Long. At that time, there were many practitioners in the temple practicing Samadhi (三昧, a Buddhist term referring to meditative concentration), and the halls were expanded with well-organized systems, except for the absence of an incense platform. There were many cypress trees on Xiang Lu Peak (香爐峰), and Zhi Xi wanted to cut them down for use, but the monks suspected that spirits resided there. At night, Zhi Xi dreamed that the spirits sent wood from a dilapidated house, so he sent people to cut it down. The monk Fa Yun (法雲) from the temple wanted to go to the peak to meditate, but Zhi Xi stopped him, saying, 'Your spiritual power is weak, and the mountain spirits are fierce, so it is not suitable for you to go.' Fa Yun did not listen and stayed there for only one night before the mountain spirit manifested and ordered him to return. Initially, Zhi Zhe had advised the residents along the river to discard [竺-二+(一/(尸@邑))] Liang (a fishing tool) to create a release pond, but after a short time, they resumed fishing. Zhi Xi, together with Zhang An (章安), burned incense and made vows at Zhi Zhe's pagoda. A fisherman saw a monk standing on the [竺-二+(一/(尸@邑))] Liang, thinking he was someone who had fallen into the water, and went to rescue him by boat, but suddenly he disappeared. The local residents witnessed this miraculous event and stopped fishing. At that time, groups of animals wailed, and many birds flew and gathered, continuously for several days. The bronze bell of Dongshan suddenly rang, shaking the valleys. Zhi Xi said, 'This is summoning me.' So he bathed in fragrant water, sat in the lotus position, holding a ruyi scepter, and spoke the Dharma for a long time, then became silent. Only then did the monks begin to wail loudly. Zhi Xi opened his eyes again and warned them, saying, 'Birth is inevitably followed by death, so there is no need to grieve.' Someone asked him where he would be reborn, and he said, 'According to my dream, it should be in Tusita Heaven (兜率天, one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva resides). The palace is blue and located in the northwest of the heavens (the Nirvana Sutra (涅槃經) states that Tusita Heaven often loves blue and uses blue Samadhi to break through the existence of this heaven). I saw my former teacher standing on the left and right, all sitting on treasure seats, but one seat was empty. I asked why, and the answer was, 'Six years later, Dharma Master Ding (頂法師) should ascend to this seat to preach the Dharma.' Zhi Xi often went to Ashoka Pagoda (阿育王寶塔) to pay respects eight times.

萬四千拜。感紫文印手方整明瑩。臨終告弟子曰。眾聖印我。吾今往生內院矣。忽聞絃管之聲。即趺坐而化。時貞觀元年十二月十八日也。

禪師法彥。清河張氏。陳大建七年。侍智者于天臺。授禪那之旨。寂坐林間不居房舍。常入定七日方起。智者證之曰。如汝所說是背舍觀中第二觀相。山神數嬈試之。恬不為動專修禪法。三十餘年常坐不臥。隋大業七年二月晦。於國清趺坐而化。

禪師智鍇(音楷)豫章夏候氏。博通三論著名當世。及見智者。稟受禪法深有開悟。晚入廬山造大林精舍。專志修禪莫測其證。二十餘年影不入俗。隋文帝召入京。辭疾不赴。豫章郡守請講法華。力拒之曰。吾當終於山舍。既而道俗懇請不已。勉為之行講經未竟。果終於州治之寺。人始悟其先知。時炎暑正盛端坐如生。異香滿城數日方歇。眾奉禪龕還葬廬阜。

禪師大志。會稽顧氏。依智者出家。以其志趣高放。為立此名。每誦法華音聲清轉聽者忘疲。既獲聞禪要。乃于廬山甘露峰行杜多行。投身猛虎虎輒避去。山粒或絕終日忘餐。或得餅果繼命而已。如是七載。禪誦不休。晚住福林。會大業中屏除佛教。師素服哭于佛像前者三日。誓捨身申明正道。遂往東都上表曰。愿陛下興隆三寶。貧道當然臂報國。上許之。遂集

【現代漢語翻譯】 現代漢語譯本：萬四千拜。感應到紫文印手，方正明亮。臨終時告訴弟子們說：『眾聖為我印證，我今將往生內院了。』忽然聽到絃樂管樂的聲音，隨即跏趺坐化。時為貞觀元年十二月十八日。

禪師法彥，清河張氏。陳朝大建七年，侍奉智者大師于天臺山，接受禪那的宗旨。寂靜地坐在林間，不居住在房舍里，常常入定七日方才起身。智者大師印證他說：『如你所說是背舍觀中的第二觀相。』山神多次嬈亂試探他，他恬然不動，專心修習禪法。三十餘年常常坐禪不臥。隋朝大業七年二月最後一天，於國清寺跏趺坐化。

禪師智鍇（音楷），豫章夏候氏。博通三論，名聲顯赫于當時。及至見到智者大師，稟受禪法，深有開悟。晚年進入廬山，建造大林精舍，專心致志地修習禪定，難以測度他的證悟境界。二十餘年不與世俗接觸。隋文帝召他入京，他以生病為由推辭不去。豫章郡守請他講《法華經》，他極力拒絕說：『我將終老於山舍。』不久，道俗之人懇切請求不已，他勉強為他們講經，還未講完，果然在州治的寺廟中圓寂。人們這才明白他事先已經預知。當時正值炎熱的盛夏，他端坐如生，奇異的香氣瀰漫全城，數日才消散。眾人用禪龕供奉他的遺體，送回廬山安葬。

禪師大志，會稽顧氏。依止智者大師出家，因為他志趣高遠豪放，所以為他取了這個名字。每當誦讀《法華經》，聲音清澈婉轉，聽者忘記疲倦。既然獲得了禪定的要領，便在廬山甘露峰修行頭陀行。投身於猛虎，猛虎竟然避開離去。山中的糧食有時斷絕，終日忘記吃飯，有時得到餅果來延續生命而已。像這樣過了七年，禪誦不休。晚年居住在福林。適逢大業年間，朝廷禁止佛教，禪師穿著素服在佛像前哭泣了三天，發誓捨身申明正道。於是前往東都上表說：『愿陛下興隆三寶，貧道願意斷臂來報效國家。』皇上答應了他，於是聚集僧眾。

【English Translation】 English version: He made fourteen thousand prostrations. He sensed the purple-lettered handprint, which was square, upright, bright, and clear. As he was dying, he told his disciples, 'All the sages are attesting to me. I am now going to be reborn in the inner court.' Suddenly, he heard the sound of string and wind instruments, and immediately sat in the lotus position and passed away. This was on the eighteenth day of the twelfth month of the first year of the Zhenguan era.

Chan Master Fayen, of the Zhang family of Qinghe. In the seventh year of the Dajian era of the Chen dynasty, he attended on Zhiyi (智者, Zhiyi, the founder of the Tiantai school) at Mount Tiantai, receiving the essence of dhyana. He quietly sat in the forest, not living in a dwelling, and would often enter samadhi for seven days before arising. Zhiyi attested to him, saying, 'What you have described is the second contemplation aspect in the back-abandonment contemplation.' Mountain spirits repeatedly harassed and tested him, but he remained unmoved, focusing on cultivating dhyana. For more than thirty years, he constantly sat in meditation and did not lie down. On the last day of the second month of the seventh year of the Daye era of the Sui dynasty, he sat in the lotus position at Guoqing Temple and passed away.

Chan Master Zhiqai (智鍇, Zhiqai), of the Xiahou family of Yuzhang. He was well-versed in the Three Treatises and renowned in his time. When he met Zhiyi, he received the teachings of dhyana and had a profound awakening. In his later years, he entered Mount Lu and built the Great Forest Hermitage, dedicating himself to cultivating dhyana, and his attainment was immeasurable. For more than twenty years, he did not enter the secular world. Emperor Wen of the Sui dynasty summoned him to the capital, but he declined, pleading illness. The governor of Yuzhang Prefecture requested him to lecture on the Lotus Sutra, but he strongly refused, saying, 'I will end my days in a mountain hermitage.' Soon after, the monks and laypeople earnestly pleaded with him, and he reluctantly agreed to give a lecture. Before the lecture was finished, he indeed passed away in a temple in the prefectural seat. People then realized that he had known beforehand. At that time, the heat of summer was at its peak, but he sat upright as if alive. A strange fragrance filled the city and did not dissipate for several days. The assembly placed his remains in a meditation coffin and returned them to Mount Lu for burial.

Chan Master Dazhi (大志, Dazhi), of the Gu family of Kuaiji. He left home under Zhiyi, who gave him this name because of his lofty and unrestrained aspirations. Whenever he recited the Lotus Sutra, his voice was clear and melodious, and listeners forgot their fatigue. Having obtained the essentials of dhyana, he practiced the dhuta practices on Mount Lu's Ganlu Peak. He threw himself before a fierce tiger, but the tiger avoided him and left. Sometimes the mountain's provisions were exhausted, and he would forget to eat all day, or he would obtain cakes and fruits to sustain his life. He lived like this for seven years, constantly chanting and meditating. In his later years, he lived at Fulin. During the Daye era, the court suppressed Buddhism. The master wore plain clothes and wept before the Buddha images for three days, vowing to sacrifice himself to uphold the true Dharma. He then went to the eastern capital and submitted a memorial, saying, 'May Your Majesty promote the Three Jewels. This poor monk is willing to cut off his arm to repay the country.' The emperor granted his request, and so he gathered the sangha.

七眾設大齋。絕糧三日。升大棚。布裹其臂。灌蠟作炬。度火然之。光耀巖坰。見者莫不心痛。師面色不變。贊佛誦經為眾說法。聲未嘗絕燒畢下棚。入定七日跏趺而終。撰愿文七十紙。廬山諸寺。除夜眾集。讀誦此文。為之酸結。

禪師道悅。昭丘張氏。十二投玉泉依智者出家。誦大品般若及妙經。日為常課。時造寺之初未有鐘磬。師于泉源得怪石縣之。每誦經卷通輒扣下。聲韻清徹聞者肅然。幽冥之徒屢獲祥感。偶患水脹腹急如鼓。唯念般若求勝應。一夕腹水迸流洪腫消退。隋末兇賊朱粲率徒入山。師端坐不動曰。吾沙門也。浮幻形骸任加白刃。賊異之不敢犯。師身衣麻。終日止一食。常分其半以資飛走。或翔集房上。或招來掌中。慈善所熏忘懷無畏。衣雖弊壞絕無蚤虱。常于鄰居乞虱養之。勸其莫殺。居山五十年。操行若一。臨終預與人別。即端坐合掌而逝。後有人見僧跪足擎缽于清溪之上。自稱為般若師。蓋師常誦是經。人以是為稱也。

禪師等觀。富陽孫氏。受心觀于智者。居天臺常誦法華。貞觀九年冬。餘杭法忍寺請師講演。明年正旦有王服者。至稱皋亭廟神。來謁師曰。禪師昨過廟廷。適弟子巡遊不及奉迎。今故遠來專求戒法。師即索爐然香為授菩薩大戒。禮謝而退。明日夜半沐浴更衣。

【現代漢語翻譯】 現代漢語譯本：七眾設立盛大的齋會，斷絕糧食三天。登上高大的棚子，用布包裹手臂，灌上蠟油做成火炬，點燃它。光芒照亮了山野，看見的人沒有不感到心痛的。禪師面色不變，讚美佛陀，誦讀經文，為大眾說法，聲音沒有停止過。燃燒完畢后，禪師從棚子上下來，入定七日，跏趺而終。撰寫愿文七十張，在廬山各寺廟，除夕之夜眾人聚集，誦讀這些愿文，無不為之感動落淚。

禪師道悅（Daoyue），是昭丘張氏之子。十二歲時到玉泉寺依止智者（Zhi Zhe）出家。誦讀《大品般若經》（Da Pin Ban Ruo Jing）及《妙經》（Miao Jing），每日作為固定的功課。當時寺廟剛開始建造，還沒有鐘磬。禪師在泉源找到一塊怪石懸掛起來，每誦完一卷經書就敲擊一下，聲音清脆響亮，聽到的人都肅然起敬。幽冥界的眾生屢次獲得吉祥的感應。有一次，禪師患了水腫病，肚子脹得像鼓一樣，只念誦《般若經》（Ban Ruo Jing）祈求殊勝的感應。一天晚上，腹水突然迸流而出，腫脹消退。隋朝末年，兇殘的賊寇朱粲（Zhu Can）率領部眾進入山中。禪師端坐不動，說：『我是沙門，這虛幻的形骸任憑你們用刀砍殺。』賊寇感到驚異，不敢侵犯他。禪師身穿麻衣，整天只吃一頓飯，常常分出一半來供給飛禽走獸。它們或者飛翔聚集在房頂上，或者被招引到禪師的手掌中。這是慈善所薰陶的結果，使他忘懷恐懼，毫無畏懼。禪師的衣服雖然破爛，卻絕對沒有跳蚤和虱子。他常常向鄰居乞討虱子來飼養，勸告他們不要殺害。在山中居住五十年，操守品行始終如一。臨終前預先與人告別，隨即端坐合掌而逝。後來有人看見一個僧人跪在清澈的溪水邊，用手捧著缽，自稱是般若師。這是因為禪師常常誦讀這部經，人們因此這樣稱呼他。

禪師等觀（Deng Guan），是富陽孫氏之子。從智者（Zhi Zhe）那裡接受了心觀。居住在天臺山，常常誦讀《法華經》（Fa Hua Jing）。貞觀九年冬天，餘杭法忍寺（Yu Hang Fa Ren Si）邀請禪師去講演。第二年正月初一，有一個穿著王服的人來到，自稱是皋亭廟神（Gao Ting Miao Shen），前來拜謁禪師說：『禪師昨天經過廟廷，恰逢弟子巡遊，沒能及時迎接，現在特地遠道而來，專門求受戒法。』禪師就找來香爐點燃香，為他授菩薩大戒。廟神禮拜感謝後退去。第二天半夜，禪師沐浴更衣。

【English Translation】 English version: The seven assemblies established a grand vegetarian feast, abstaining from food for three days. They ascended a high platform, wrapped their arms in cloth, poured wax to make torches, and lit them. The light illuminated the fields and mountains, and those who saw it could not help but feel heartache. The Chan Master's expression remained unchanged, praising the Buddha, reciting scriptures, and expounding the Dharma to the assembly, his voice never ceasing. After the torches had burned out, the Chan Master descended from the platform, entered into meditation for seven days, and passed away in the lotus position. He composed seventy sheets of vows, and in the monasteries of Mount Lu (Lu Shan), on New Year's Eve, the assembly gathered to recite these vows, all moved to tears.

Chan Master Daoyue (Daoyue), of the Zhang family of Zhaoqiu, became a monk at the age of twelve at Yuquan Temple (Yuquan Si), relying on Zhi Zhe (Zhi Zhe). He recited the Da Pin Ban Ruo Jing (Da Pin Ban Ruo Jing) and the Miao Jing (Miao Jing) daily as a regular practice. At that time, the temple was newly built and had no bells or chimes. The Master found a strange stone at the spring and hung it up. Each time he finished reciting a scripture, he would strike it, and the sound was clear and melodious, causing those who heard it to be respectful. Beings in the nether realms repeatedly received auspicious omens. Once, the Master suffered from dropsy, and his abdomen was as swollen as a drum. He only recited the Ban Ruo Jing (Ban Ruo Jing), seeking a victorious response. One night, the abdominal fluid burst forth, and the swelling subsided. At the end of the Sui Dynasty, the fierce bandit Zhu Can (Zhu Can) led his followers into the mountains. The Master sat still and said, 'I am a Shramana. You may use your blades on this illusory form.' The bandits were astonished and dared not offend him. The Master wore hemp clothing, ate only one meal a day, and often divided half of it to provide for birds and beasts. They would either fly and gather on the roof or be beckoned into the Master's palm. This was the result of the influence of compassion, which made him forget fear and be without dread. Although the Master's clothes were tattered, they were completely free of fleas and lice. He often begged for lice from his neighbors to raise, advising them not to kill them. He lived in the mountains for fifty years, and his conduct remained consistent. Before his death, he bid farewell to people in advance, then sat upright with his palms together and passed away. Later, someone saw a monk kneeling by a clear stream, holding a bowl in his hands, and calling himself a Banruo Master. This was because the Master often recited this scripture, and people therefore called him that.

Chan Master Deng Guan (Deng Guan), of the Sun family of Fuyang, received the Mind Contemplation from Zhi Zhe (Zhi Zhe). He lived on Mount Tiantai (Tiantai Shan) and often recited the Fa Hua Jing (Fa Hua Jing). In the winter of the ninth year of the Zhenguan era, Faren Temple (Fa Ren Si) of Yuhang invited the Master to give lectures. On the first day of the new year, a man in royal attire came, claiming to be the Gao Ting Miao Shen (Gao Ting Miao Shen), and came to pay homage to the Master, saying, 'Chan Master, yesterday you passed by the temple, and it happened that this disciple was on patrol and could not greet you in time. Now I have come from afar to specifically seek the precepts.' The Master then found a censer, lit incense, and conferred the Bodhisattva precepts upon him. The deity bowed in gratitude and withdrew. The next night, at midnight, the Chan Master bathed and changed his clothes.

面西趺坐。稱三聖尊號及智者號。各百餘聲。復為惠法師說三觀法門。且云。此吾親承大師口說。言畢而終。

禪師般若。高麗人。開皇十六年。來詣佛隴求禪法。未久有所證悟。智者謂之曰。汝於此有緣。須閑居靜處或辨妙行。華頂峰去此六七里。是吾昔日頭陀之所。住彼進道必有深益。師即遵奉明誨。宴坐十六年未嘗下山。忽一日。往佛隴上寺。有三人侍行。須臾不見。次至國清下寺。告別同志。居數日無疾而化。龕出寺門開眼示別。至山閉目如故。

禪師禮宗。宋氏。會稽人。初參長壽通達禪觀。壽曰。良玉徑尺。千仞之土。不能掩其光。后往見智者。學三觀法門大有契悟。嘗注涅槃經疏為時所重。景龍三年(唐中宗)御史憑忠忽暴亡。有二童子領師庭對。判官案覆罪籍。見亡舅張思義曰。汝不合後宮中。亂越致此冥追可發願造涅槃疏並鑄鐘。庶消往過。疏是禮宗禪師所述者。此師親見智者傳授。每有天神守護。忠依舅誡遂獲放回。尋疏未獲再被冥譴。忠乞三日尋寫復俾其返。誠意搜求果得其本。遂急為經理后以壽終。

禪師法響。楊州人。年十六。辭親入道從智者學。誦通法華。乃于棲霞寺側立法華堂。行三昧既獲證悟。默而不言。山中猛虎日害數人。眾設大齋以為禳禬。忽見一虎入眾中

【現代漢語翻譯】 面向西方結跏趺坐，唸誦三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）尊號以及智者大師的名號，各一百多聲。又為惠法師講解三觀（空觀、假觀、中觀）法門，並且說：『這是我親自從大師（智者大師）口中聽說的。』說完就去世了。

禪師般若（Prajna），是高麗人。開皇十六年，來到佛隴尋求禪法，不久就有所證悟。智者大師對他說：『你在這裡有緣分，必須閑居靜處，或者辨明微妙的修行。華頂峰距離這裡六七里路，是我過去頭陀（苦行僧）修行的地方，住在那裡精進修道必定有很深的益處。』般若禪師就遵從智者大師的教誨，在那裡宴坐了十六年沒有下山。忽然有一天，前往佛隴的上寺，有三個人侍奉跟隨，一會兒就不見了。接著到了國清下寺，向同修告別。過了幾天，沒有疾病就去世了。裝入龕中擡出寺門時，睜開眼睛向大家告別，到了山上又閉上眼睛恢復如初。

禪師禮宗，姓宋，是會稽人。起初跟隨長壽禪師通達禪觀。長壽禪師說：『美玉即使只有一尺，埋在千仞深的土中，也不能掩蓋它的光芒。』後來前往拜見智者大師，學習三觀法門，大有領悟。曾經註解《涅槃經疏》，被當時的人所重視。景龍三年（唐中宗年號），御史憑忠忽然暴亡，有兩個童子帶領禮宗禪師到陰間對質。判官查閱罪籍，憑忠見到了已故的舅舅張思義，張思義說：『你不應該在後宮中胡作非為，以致遭到陰間的追究，可以發願造《涅槃經疏》並且鑄鐘，或許可以消除過去的罪過。《涅槃經疏》是禮宗禪師所著，這位禪師親自得到智者大師的傳授，每當書寫時都有天神守護。』憑忠聽從舅舅的勸告，於是被釋放回陽間。後來因為沒有找到《涅槃經疏》再次被陰間譴責。憑忠請求三天時間尋找抄寫，又被允許返回陽間。他誠心誠意地搜尋，果然找到了原本，於是趕緊辦理此事，後來得以壽終正寢。

禪師法響，是楊州人。十六歲時，辭別父母出家，跟隨智者大師學習。誦讀通達《法華經》，於是在棲霞寺旁建立法華堂，修習三昧，最終獲得證悟，但他沉默不語。山中兇猛的老虎每天傷害數人，眾人設定盛大的齋會，用來祈求消除災禍。忽然看見一隻老虎進入人群中。

【English Translation】 Facing west, he sat in the lotus position, chanting the names of the Three Saints (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva) and the name of Master Zhiyi, each more than a hundred times. He also explained the Threefold Contemplation (emptiness, provisional existence, and the middle way) to Dharma Master Hui, saying, 'This is what I personally heard from the mouth of the Master (Master Zhiyi).' After speaking, he passed away.

Chan Master Prajna (般若), a native of Goryeo (高麗), came to Folong (佛隴) in the sixteenth year of the Kaihuang era (開皇) to seek Chan teachings. Before long, he attained some realization. Zhiyi (智者) said to him, 'You have an affinity here. You must live in seclusion and quiet, or discern the subtle practices. Huading Peak (華頂峰) is six or seven miles from here, where I used to practice asceticism. Living there and advancing in the Way will surely bring profound benefits.' The master then followed Zhiyi's instructions, sitting in meditation for sixteen years without descending the mountain. Suddenly one day, he went to the upper temple of Folong, accompanied by three attendants, who soon disappeared. Next, he went to the lower temple of Guoqing (國清), bidding farewell to his fellow practitioners. After a few days, he passed away without illness. When the casket was taken out of the temple gate, he opened his eyes to bid farewell. Upon reaching the mountain, he closed his eyes as before.

Chan Master Lizong (禮宗), of the Song (宋) family, was a native of Kuaiji (會稽). Initially, he followed Chan Master Changshou (長壽) and became proficient in Chan contemplation. Changshou said, 'A beautiful jade, even if it is only a foot long, cannot have its brilliance hidden by a thousand fathoms of earth.' Later, he went to see Zhiyi and learned the Threefold Contemplation, gaining great insight. He once annotated the Nirvana Sutra Commentary (涅槃經疏), which was highly regarded at the time. In the third year of the Jinglong era (景龍) (Tang Zhongzong 唐中宗), Imperial Censor Ping Zhong (憑忠) suddenly died violently. Two children led the master to the underworld for questioning. The judge reviewed the register of sins, and Ping Zhong saw his deceased uncle, Zhang Siyi (張思義), who said, 'You should not have behaved improperly in the inner palace, leading to this pursuit in the underworld. You can vow to create a Nirvana Sutra Commentary and cast a bell, perhaps to eliminate past transgressions. The commentary was written by Chan Master Lizong, who personally received the transmission from Zhiyi, and is protected by heavenly beings whenever it is written.' Ping Zhong followed his uncle's advice and was released back to the world. Later, because he could not find the Nirvana Sutra Commentary, he was condemned again in the underworld. Ping Zhong requested three days to find and copy it, and was allowed to return. He sincerely searched and found the original, so he quickly arranged for it to be done, and later died peacefully.

Chan Master Faxiang (法響), a native of Yangzhou (楊州), left his parents at the age of sixteen to enter the monastic life and study with Zhiyi. He recited and mastered the Lotus Sutra (法華經). He then established the Lotus Sutra Hall (法華堂) next to Qixia Temple (棲霞寺), practiced Samadhi, and eventually attained realization, but he remained silent. In the mountains, fierce tigers harmed several people every day. The community held a grand vegetarian feast to pray for the elimination of disasters. Suddenly, a tiger entered the crowd.

攫一人去。師高聲呼云。今日專為汝設齋可放此人。虎即置人而退。頃之群虎數十大集齋所舉眾驚避。師至虎前以杖扣群虎頸為其說法。自此之後遠遁無跡。

禪師行簡。親承智者剃度。稟受禪法常坐不臥。智者在玉泉。令往澧州教化。耕牛回至中路。忽逢群盜。斬師之首奪牛而去。師之尸形即從地起。以手捧頭安項上。健步如飛來追賊黨。賊皆驚異遂還其牛。誓終身為奴以求謝過。今莊中佃奴。有姓曏者。是其後。

禪師慧威。依智者學心觀頓獲開悟。后受遺托造國清寺。凡所建立效力為多。密行殊常人不能測。

禪師法俊。初于金陵見智者。行法華三昧即獲悟入。后弘法于碧澗。學者歸仰。入滅之日。仙樂盈空天香亙野。大眾望其隱隱西去。

禪師慧獎。初居興皇寺。謁智者。學深禪定每誦法華。人聞天香滿室。非世所有。

禪師慧稠。參智者學三觀。后居南嶽。背誦法華華嚴。日為常課。外人嘗見天神翼衛左右。

禪師德抱。當陽人。從智者學禪法久而獲悟。誦法華多瑞應。數十里咸聞異香。煬帝敬異。賜號大覺禪師。禪師大忍。擅得梁代。養道蔣山。時與智者義集山中。頓悟禪慧乃歎服曰。此非文字所出。乃是觀機縱辯般若。非鈍非利。利鈍由機。豐富適時是其利相。

池深華大鈍可意得(智論。見兩猛知龍粗。睹池深知花大)餘輝有幸可不自慶。

禪師慧辯。稟姿聰寤。聞智者開演觀道。默記無遺。如水傳瓶一滴不漏。後於佛隴會別大眾。架木成樓舉火焚軀用報佛德。煙籠林表舍利交凝。

禪師道勢。幼負材器。遍參知識。凡所入室莫投其機。及見智者于玉泉。開說止觀頓獲妙悟。

禪師慧瑫。聞智者說法即入深定。一坐旬日率以為常。所居之室神光夜照。

禪師慧普。早親智者。聞深禪法常行法華三昧。感普賢乘大白象放光照身。忽然悟入。

禪師法盛。初于玉泉見智者。稟受法要。旦夜不離禪定。后親受觀心論深悟玄旨。智者既往。乃于玉泉大敷教化。唐初入京師每說法。口出光明。四眾戴仰。同於真佛。朝廷尊其道。賜號悟真禪師。

禪師法論。依玉泉學。與會稽智果終南龍田法琳。皆同學智者。並與智者作傳。皆不復存。章安所撰別傳。用國清智寂禪師本。稍加增益遂行於世。此四師雖無事蹟可尋。亦皆當時得道英器(見百錄序及別傳注)。

禪師敬韶。會稽上虞顏氏。初于白馬寺。弘化十年。智者居瓦官。躬詣求學深入定慧。陳至德元年十月。卒于鐘山開善寺。

禪師僧珍。師事智者行解深著。初住京師勝光寺。唐

武德四年(唐高祖)簡取名勝。住同華兩州。朝廷舉師往住慧日。時唐論是之(佛道論衡)。

陳皇太子淵。後主子也。至德四年正月十五日。于崇正殿設千僧齋。請大師授菩薩戒(百錄請戒文名淵。南史名深。恐因請戒改此名)其請戒文云。重道尊師由來尚矣。請世世結緣遂其本願。授戒之日傳香在手。臉下垂淚。師為立名善萌。及后為隋所破。方悟垂淚者。讖自傷也。善萌者。不成材幹也。禎明三年正月。隋破陳。兵士扣合而入。時太子年方十五。安坐勞之曰。戎士在路不致勞乎。三月隨後主入隋不知其終。

陳永陽王伯智。字策之。文帝第八子。至德初出為東陽刺史。請大師出鎮開講。致書至三。師遂往王與子湛家人同稟菩薩戒執弟子禮。晝聆講說夜習坐禪。講事將解。立法名曰靜智。制疏文設大會。度人出家鑄大士像。其疏有云。愿生生世世。與天臺阇黎及講眾黑白。恒結善友俱向一乘。師謂門人智越曰。吾欲勸王修福禳禍。越曰。府僚非舊。或有炎涼。遂止。其後王出遊。墜馬將絕。師為率眾行觀音懺法。遂覺微醒憑幾而坐。見一梵僧手擎香罏繞王一匝香氣裴回痛惱頓釋。

陳針。智者之兄。為梁晉安王中兵參軍。年四十。仙人張果相之曰。死在期月。師令行方等懺。針見天堂門牌曰。

【現代漢語翻譯】 現代漢語譯本：唐高祖武德四年，朝廷簡選名僧，讓其居住在同州和華州。朝廷推舉僧人前往慧日寺居住，當時唐朝討論的是佛道論衡。 陳皇太子陳淵（後主之子），在至德四年正月十五日，于崇正殿設定千僧齋，迎請大師傳授菩薩戒（根據百錄中的請戒文，他的名字是陳淵，但在南史中記載為陳深，可能是因為請求受戒而改名）。他在請戒文中寫道：『尊重佛道，尊敬師長，自古以來就是如此。請允許我世世代代與佛結緣，完成我的本願。』在授戒那天，他手持香，臉上流著眼淚。大師為他取法名為善萌。後來陳朝被隋朝所滅，他才明白流淚是預示著自己的悲傷，而『善萌』則預示著他不能成材。禎明三年正月，隋軍攻破陳朝，士兵破門而入。當時太子年僅十五歲，安然地慰勞士兵說：『各位將士一路辛苦了。』三月，他跟隨陳後主進入隋朝，不知最終結局如何。 陳永陽王陳伯智（字策之，陳文帝第八子），在至德初年被任命為東陽刺史。他三次寫信邀請大師前往東陽弘法講經。大師於是前往，永陽王與陳子湛以及家人一同受菩薩戒，以弟子之禮對待大師。白天聽大師講經說法，夜晚習禪打坐。講經法會即將結束時，大師為他立法名靜智，並撰寫疏文，舉辦盛大法會，度人出家，鑄造大士像。他的疏文中寫道：『愿生生世世，與天臺阇黎以及聽講的僧俗信眾，永遠結為善友，共同趨向一乘佛法。』大師對弟子智越說：『我想勸永陽王修福消災。』智越說：『府中的官員並非都是舊人，可能會有趨炎附勢之輩。』於是大師便作罷了。後來，永陽王外出遊玩，墜馬昏迷。大師率領眾人修持觀音懺法。永陽王漸漸甦醒，靠著幾案坐了起來，看見一位梵僧手持香爐繞著他轉了一圈，香氣瀰漫，痛苦頓消。 陳針，是智者大師的兄長，擔任梁晉安王的中兵參軍。四十歲時，仙人張果為他相面說：『你的死期就在一個月之內。』大師讓他修持方等懺法。陳針看見天堂的門牌上寫著：

【English Translation】 English version: In the fourth year of Wude (Tang Gaozu's reign), the court selected eminent monks to reside in Tong and Hua prefectures. The court recommended a monk to reside at Hui Ri Temple. At that time, the Tang Dynasty was discussing the comparison between Buddhism and Taoism. Prince Chen Yuan (son of the Later Lord) of the Chen Dynasty, on the fifteenth day of the first month of the fourth year of Zhi De, held a thousand-monk vegetarian feast at Chongzheng Hall, inviting the Great Master to transmit the Bodhisattva precepts (according to the request for precepts in the Bailu, his name was Chen Yuan, but in the History of the Southern Dynasties, it was recorded as Chen Shen, possibly changed due to the request for precepts). In his request for precepts, he wrote: 'Respecting the Dharma and honoring teachers has been the tradition since ancient times. Please allow me to form karmic connections with the Buddha in every lifetime and fulfill my original vows.' On the day of the precept transmission, he held incense in his hand, with tears streaming down his face. The Master gave him the Dharma name Shan Meng. Later, when the Chen Dynasty was destroyed by the Sui Dynasty, he realized that the tears were a prediction of his own sorrow, and 'Shan Meng' foreshadowed that he would not become a capable person. In the first month of the third year of Zhenming, the Sui army broke through the Chen Dynasty, and soldiers broke down the doors and entered. At that time, the prince was only fifteen years old, and he calmly comforted the soldiers, saying: 'You soldiers must have been tired on the road.' In March, he followed the Later Lord of Chen into the Sui Dynasty, and his final fate is unknown. Chen Bozhi (courtesy name Ce Zhi), the Prince of Yongyang and the eighth son of Emperor Wen of Chen, was appointed as the governor of Dongyang at the beginning of Zhi De. He wrote three letters inviting the Great Master to go to Dongyang to propagate the Dharma and give lectures. The Master then went, and the Prince of Yongyang, along with Chen Zizhan and his family, received the Bodhisattva precepts and treated the Master with the respect due to a disciple. During the day, they listened to the Master's lectures, and at night, they practiced meditation. As the lecture series was about to end, the Master gave him the Dharma name Jing Zhi, and wrote a memorial, held a grand Dharma assembly, ordained people as monks, and cast statues of great Bodhisattvas. In his memorial, he wrote: 'May we, in every lifetime, be forever bound as good friends with the Acharya of Tiantai and the monastic and lay followers who listen to the lectures, and together strive towards the One Vehicle of the Dharma.' The Master said to his disciple Zhi Yue: 'I want to advise the Prince of Yongyang to cultivate blessings and avert disasters.' Zhi Yue said: 'The officials in the Prince's court are not all old acquaintances, and some may be opportunistic.' So the Master stopped. Later, the Prince of Yongyang went out for a trip and fell from his horse and became unconscious. The Master led the assembly to practice the Avalokitesvara repentance ritual. The Prince of Yongyang gradually woke up, leaned against the table and sat up, and saw a Brahman monk holding an incense burner circling him once, the fragrance permeated the air, and the pain disappeared. Chen Zhen, the elder brother of the Great Master Zhi Zhe, served as the Middle Army Adjutant of the Prince of Jin'an of Liang. At the age of forty, the immortal Zhang Guo divined his fate and said: 'Your death is within a month.' The Master had him practice the Fangdeng repentance ritual. Chen Zhen saw a plaque on the gate of heaven that read:

陳針之堂。后十五年。當生於此。果后見針驚問曰。君服何藥。答曰。但修懺耳。果曰。若非道力安能超死。竟延十五年而終。智者嘗為其撰小止觀。咨受修習夙夜不怠。

蔣添玫。官太中大夫。吳明徹位儀同公。皆陳朝貴重。同稟息法。久習不懈。神明凝寂。雖舊苦腳疾亦為之愈。

沈君理。字仲倫。吳興人。尚陳武帝女會稽長公主位儀同。受大師菩薩戒。制疏請住瓦官開法華經題。宣帝敕停朝一日。令群臣往聽。時光祿王固。侍中孔煥。尚書毛喜。僕射周弘正。俱服戒香同餐妙法。仍請一夏剖釋玄義。道俗俱會開悟為多(妙玄雲九旬談妙。即此時也)。

徐陵。字孝穆。東剡人。母臧氏。夢五色云化為鳳集左肩上已而誕。陵年數歲。家人攜以侯沙門。寶誌摩其頂曰。天上石麒麟也。光宅云法師見陵嘆曰。顏回之儔也。八歲善屬文。少仕于梁。陳大建中。官至尚書左僕射。嘗夢其先人曰。禪師是吾夙世宗范。汝宜一志事之。陵奉冥訓資敬盡節。參不失時拜不避濕。每蒙書疏則洗手焚香。冠帶三禮。屏氣啟封對文伏讀。儀同沈君理請開法華。陵預聽席。以為餘年得逢妙說。致書自慶。后對大師立疏發五愿云。弟子思出樊籠。無由羽化。既善根微弱。冀願力莊嚴。一愿臨終正念成就。二愿不更三塗。

【現代漢語翻譯】 現代漢語譯本： 陳針之堂，十五年後，他應當會在這裡出生。後來，果（人名）見到針（人名）后驚訝地問道：『您服用了什麼藥？』針回答說：『我只是修行懺悔罷了。』果說：『如果不是道的力量，怎麼能超越死亡，竟能延續十五年的壽命？』智者（人名）曾經為他撰寫《小止觀》，他諮詢並接受，日夜不懈地修習。 蔣添玫，官至太中大夫。吳明徹，官位儀同公。他們都是陳朝的顯貴，一同稟受息法，長期修習而不懈怠，精神凝定寂靜。即使是舊有的腳疾也因此痊癒。 沈君理，字仲倫，吳興人，娶陳武帝的女兒會稽長公主為妻，官位儀同。他從智者大師那裡接受菩薩戒，撰寫奏疏，請求智者大師住在瓦官寺開講《法華經題》。陳宣帝下令停止朝政一天，讓群臣前去聽講。當時的光祿王固、侍中孔煥、尚書毛喜、僕射周弘正，都受持戒香，一同享用妙法。沈君理還請求智者大師用一個夏天的時間剖析《法華玄義》，道俗人士都來參加，開悟的人很多（《妙玄》中說的九旬談妙，就是指這件事）。 徐陵，字孝穆，東剡人。他的母親臧氏，夢見五色云化為鳳凰，聚集在左肩上，不久就生下了徐陵。徐陵幾歲的時候，家人帶他去拜見侯沙門（寶誌禪師）。寶誌禪師摸著他的頭說：『這是天上的石麒麟啊！』光宅寺的云法師見到徐陵後感嘆道：『他是顏回一類的人啊！』徐陵八歲就擅長寫作。年輕時在梁朝做官。陳朝大建年間，官至尚書左僕射。他曾經夢見他的先人說：『智者禪師是我前世的宗范，你應該一心一意地侍奉他。』徐陵奉行夢中的教誨，恭敬盡節。參加活動從不失時，拜見時從不避開潮濕的地方。每次收到智者大師的書信，都要洗手焚香，戴好帽子，恭敬地行三次禮，屏住呼吸打開信封，對著書信恭敬地閱讀。儀同沈君理請求智者大師開講《法華經》，徐陵也參加了聽講，認為自己晚年能夠遇到如此妙法，寫信慶賀。後來，徐陵在智者大師面前立下奏疏，發了五個願望，說：『弟子想要脫離樊籠，卻無法生出翅膀飛昇。既然善根微弱，希望用願力來莊嚴。一愿臨終時正念成就；二愿不再墮入三惡道。』

【English Translation】 English version: Chen Zhen's Hall. After fifteen years, he should be born here. Later, Guo (person's name) saw Zhen (person's name) and asked in surprise, 'What medicine are you taking?' Zhen replied, 'I am just practicing repentance.' Guo said, 'If it were not for the power of the Dao, how could you transcend death and extend your life by fifteen years?' Zhi Zhe (person's name) once wrote 'Xiao Zhi Guan' (Small Treatise on Concentration and Insight) for him, which he consulted and practiced diligently day and night. Jiang Tianmei, held the official title of Tai Zhong Da Fu (Grand Master of Palace Attendance). Wu Mingche, held the official position of Yi Tong Gong (Duke of Equal Ceremony). They were both nobles of the Chen Dynasty, and both received the Dharma of Cessation (息法, Xifa), practicing diligently without懈怠 (xie dai, laxity). Their spirits were concentrated and tranquil. Even their old foot ailments were healed as a result. Shen Junli, styled Zhonglun, was from Wuxing. He married the Princess of Kuaiji, daughter of Emperor Wu of Chen, and held the position of Yi Tong (儀同, Equal Ceremony). He received the Bodhisattva precepts from Great Master Zhiyi (智者大師, Zhizhe Dashi) and submitted a memorial requesting Zhiyi to reside at Waguan Temple and expound on the title of the 'Lotus Sutra'. Emperor Xuan (宣帝, Xuan Di) ordered the court to be suspended for one day, so that the officials could go and listen. At that time, Wang Gu (王固), Guanglu (光祿, Grand Master of Palace Revenue); Kong Huan (孔煥), Shizhong (侍中, Attendant in the Palace); Mao Xi (毛喜), Shangshu (尚書, Minister); and Zhou Hongzheng (周弘正), Pu She (僕射, Vice Minister), all received the fragrance of precepts and partook of the wonderful Dharma. He also requested Zhiyi to analyze the profound meaning of the 'Lotus Sutra' for a summer. Both monastics and laypeople attended, and many were enlightened (the 'Wonderful Talk of Ninety Days' mentioned in 'Miao Xuan' refers to this event). Xu Ling, styled Xiaomu, was from Dongyan. His mother, Zang, dreamed of five-colored clouds transforming into a phoenix, gathering on her left shoulder, and soon after, she gave birth to Xu Ling. When Xu Ling was a few years old, his family took him to see the monk Hou (寶誌禪師, Baozhi Chanshi). Baozhi touched his head and said, 'This is a stone Qilin (麒麟, mythical creature) from heaven!' Dharma Master Yun of Guangzhai Temple sighed upon seeing Xu Ling, 'He is like Yan Hui (顏回, Confucius's disciple)!' At the age of eight, he was skilled in writing. He served as an official in the Liang Dynasty in his youth. During the Dajian era of the Chen Dynasty, he rose to the position of Shangshu Zuo Pu She (尚書左僕射, Vice Minister of the Left). He once dreamed that his ancestors said, 'Chan Master Zhiyi is our ancestral model from a previous life, you should serve him wholeheartedly.' Xu Ling followed the instructions in the dream, being respectful and devoted. He never missed an event and never avoided damp places when bowing. Every time he received a letter from Great Master Zhiyi, he would wash his hands, burn incense, put on his hat, respectfully perform three prostrations, hold his breath, open the letter, and read it respectfully. Yi Tong (儀同, Equal Ceremony) Shen Junli requested Zhiyi to expound on the 'Lotus Sutra', and Xu Ling also attended the lectures, believing that he was fortunate to encounter such wonderful Dharma in his later years, and wrote a letter to congratulate himself. Later, Xu Ling stood before Great Master Zhiyi and made five vows, saying, 'This disciple desires to escape the cage, but cannot grow wings to ascend. Since my roots of goodness are weak, I hope to adorn myself with the power of vows. First, I vow to achieve right mindfulness at the time of death; second, I vow not to fall into the three evil realms.'

三愿不高不下處託生。四愿童真出家如法奉戒。五愿不墮流俗之僧。憑此誓心以策西暮(二書見百錄)陵後身果為法華第六祖嗣章安之位。陳後主在東宮。召陵講大品。義學名僧自遠雲集。陳既破。嘗隨智者研精法要。晉王求凈名義疏。大師續為撰成二十八卷。陵與柳顧言並應奉文義。

王固。字子堅。陳光大初為侍中。進金紫光祿大夫。終身不茹葷。夜則坐禪晝誦佛典。嘗聘魏。因宴饗請停殺一羊。羊至固前。跪拜若謝。又宴昆明池。魏以南人嗜魚。大設網罟。固以佛法禁之。一鱗不獲。大師講法華于瓦官。固預法會。即坐開悟。宛同宿學。

柳顧言。法名正善。河東人。晉王初受菩薩戒。遣顧言送智者施物。及屢奉王教。往留智者。頻聞法要深有省發。智者回自江陵。晉王重乞稟受禪法。師爲著凈名義疏初卷。顧言與徐陵奉酬文義。后智者續成玄義十卷。顧言報曰。持往仁壽宮。服讀八遍。粗疑略盡。細闇難除。新治六卷。併入文八軸。為莊治未竟。少日鉆研。今遣使人蕭通國參承書意。自當仰簡。顧言頻被顧問。每答以大師必來。愿在夏竟。便事舟楫。冀此殘年盡心聽受。懺悔往日懈惰之咎。大業元年冬。煬帝敕顧言。為智者建碑于天臺國清。主文尚理。人服其工。官至儀同三司。

毛喜。

【現代漢語翻譯】 現代漢語譯本 一愿在不高不低之處託生。二愿童真出家，如法奉持戒律。三愿不墮落為流俗之僧。憑藉此誓願之心，以期來世能繼承智者大師的衣缽，成為法華宗第六祖，嗣承章安大師的地位。（以上兩件事記載在《百錄》中）陳後主在東宮時，召集僧人在陵地講解《大品般若經》。義學精湛的名僧從各地雲集而來。陳朝滅亡后，他曾跟隨智者大師研習精深的佛法要義。晉王請求智者大師撰寫《凈名經義疏》，大師續寫完成二十八卷。徐陵和柳顧言一同奉命酬答文義。

王固（字子堅），在陳光大初年擔任侍中，後晉升爲金紫光祿大夫。他終身不吃葷腥，夜晚則坐禪，白天誦讀佛經。曾出使北魏，因宴請請求停止宰殺一隻羊。羊被帶到王固面前時，跪拜彷彿在感謝。又一次在昆明池宴飲，北魏認為南方人喜歡吃魚，於是大設漁網。王固用佛法禁止這種行為，結果一條魚也沒捕到。智者大師在瓦官寺講解《法華經》，王固參加了法會，當場開悟，如同早已精通佛法一樣。

柳顧言（法名正善），是河東人。晉王最初受菩薩戒時，派遣顧言送給智者大師供養的物品，並且多次奉晉王的命令，前往拜訪並留在智者大師身邊。他多次聽聞佛法要義，深有領悟和啓發。智者大師從江陵返回后，晉王再次懇請大師傳授禪法。智者大師為他撰寫了《凈名經義疏》初卷。顧言與徐陵一同奉命酬答文義。後來智者大師續寫完成了《玄義》十卷。顧言回覆說：『我將此書帶到仁壽宮，服膺閱讀了八遍，粗略的疑惑大致消除，細微的迷惑難以去除。新整理了六卷，連同原文共八軸，因為莊嚴修飾尚未完成，還需要一些日子鉆研。現在派遣使者蕭通國前來稟告書信中的意思，自然會仰仗您的簡要指示。』顧言多次被晉王顧問，每次都回答說大師一定會來，希望在夏天結束時，便準備船隻，希望用這殘餘的歲月盡心聽受佛法，懺悔往日懈怠的過錯。大業元年冬天，隋煬帝敕令顧言，在天臺山國清寺為智者大師建立碑文，碑文主旨崇尚義理，人們佩服他的文采。官至儀同三司。

毛喜。

【English Translation】 English version First, I vow to be reborn in a place that is neither too high nor too low. Second, I vow to leave home as a novice with pure vows and uphold the precepts according to the Dharma. Third, I vow not to fall into the ways of worldly monks. Relying on this vow, I aspire to inherit the mantle of Master Zhiyi (智者大師, Master Zhiyi, founder of the Tiantai school) in the afterlife, becoming the sixth patriarch of the Lotus school, succeeding the position of Master Zhang'an (章安大師, Master Zhang'an, a prominent disciple of Zhiyi). When Emperor Chen (陳後主, Emperor of the Chen Dynasty) was in the Eastern Palace, he summoned monks to lecture on the Mahaprajnaparamita Sutra (大品般若經, The Great Perfection of Wisdom Sutra) in the imperial mausoleum. Renowned monks with profound understanding of Buddhist doctrines gathered from afar. After the fall of the Chen Dynasty, he followed Master Zhiyi to study the profound essentials of the Dharma. Prince Jin (晉王, Prince Jin, a royal title) requested Master Zhiyi to compose a commentary on the Vimalakirti Sutra (凈名經, Vimalakirti Sutra), and the master continued to write twenty-eight volumes. Xu Ling (徐陵, Xu Ling, a scholar) and Liu Guyan (柳顧言, Liu Guyan, a scholar) were ordered to respond to the literary content.

Wang Gu (王固, Wang Gu, a court official), whose courtesy name was Zijian (子堅, Zijian), served as a palace attendant during the early years of the Guangda (光大, Guangda) era of the Chen Dynasty, and was later promoted to Grand Master of Gold and Purple Light. He remained a vegetarian throughout his life, meditating at night and reciting Buddhist scriptures during the day. He was once sent as an envoy to the Northern Wei (魏, Northern Wei Dynasty), and during a banquet, he requested that the slaughter of a sheep be stopped. When the sheep was brought before Wang Gu, it knelt down as if in gratitude. On another occasion, during a banquet at Kunming Lake (昆明池, Kunming Lake), the Northern Wei prepared large fishing nets, believing that southerners enjoyed eating fish. Wang Gu forbade this practice using Buddhist principles, and not a single fish was caught. When Master Zhiyi lectured on the Lotus Sutra (法華經, Lotus Sutra) at Waguan Temple (瓦官寺, Waguan Temple), Wang Gu attended the Dharma assembly and attained enlightenment on the spot, as if he had been studying Buddhism for a long time.

Liu Guyan (柳顧言, Liu Guyan), whose Dharma name was Zhengshan (正善, Zhengshan), was from Hedong (河東, Hedong). When Prince Jin (晉王, Prince Jin) first received the Bodhisattva precepts, he sent Guyan to deliver offerings to Master Zhiyi, and repeatedly sent him to visit and stay with Master Zhiyi at the prince's behest. He heard the essentials of the Dharma many times and gained deep understanding and inspiration. After Master Zhiyi returned from Jiangling (江陵, Jiangling), Prince Jin again earnestly requested the master to transmit the Dharma of Chan. Master Zhiyi wrote the first volume of the Commentary on the Vimalakirti Sutra (凈名經義疏, Commentary on the Vimalakirti Sutra) for him. Guyan and Xu Ling (徐陵, Xu Ling) were ordered to respond to the literary content. Later, Master Zhiyi continued to write ten volumes of Profound Meaning (玄義, Profound Meaning). Guyan replied, 'I took this book to Renshou Palace (仁壽宮, Renshou Palace) and read it eight times with reverence. The rough doubts have been mostly eliminated, but the subtle confusions are difficult to remove. I have newly organized six volumes, together with the original text, into eight scrolls. Because the solemn decoration has not yet been completed, I need some days to study it. Now I am sending the envoy Xiao Tongguo (蕭通國, Xiao Tongguo) to report the meaning of the letter, and I will naturally rely on your brief instructions.' Guyan was frequently consulted by Prince Jin, and each time he replied that the master would definitely come, hoping to prepare ships at the end of summer, hoping to use these remaining years to listen to the Dharma with all his heart, and to repent for the laziness of the past. In the winter of the first year of the Daye (大業, Daye) era, Emperor Yang (煬帝, Emperor Yang of the Sui Dynasty) ordered Guyan to build a stele for Master Zhiyi at Guoqing Temple (國清寺, Guoqing Temple) on Mount Tiantai (天臺山, Mount Tiantai). The inscription emphasized the principles of righteousness, and people admired his literary talent. He was appointed to the position of Grand Master of the Three Divisions of Ceremony.

Mao Xi (毛喜, Mao Xi).

字伯父。陽武人。少好學善草隸。陳宣帝時。為五兵尚書。瓦官法會獲預聽眾。懇求禪要。躬執弟子禮。受六妙門及四十二字法門。旦夜研習不因事廢。大師在石像。欲往天臺營道場。喜致書勸回。謂鐘嶺攝山亦足棲心。而大師志願有素不復可挽。

佛祖統紀卷第九(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十

宋景定四明東湖沙門志磐撰

章安旁出世家(旁出之二)(二世)龍興弘景禪師南嶽大慧禪師嘉祥吉藏禪師天臺明曠禪師玉泉道素禪師(三世)耆阇智拔禪師(嗣藏師)

天宮旁出世家(二世)永嘉真覺禪師

左溪旁出世家(二世)焦山神邕禪師支硎道遵禪師佛隴大義禪師紫金元宗禪師四明道源禪師婺女清辯禪師婺女行宣禪師婺女圓凈禪師婺女法開禪師三衢道賓禪師三衢慧從禪師毗陵守真禪師錢唐法燈禪師錢唐法真禪師會稽法源禪師新羅法融禪師(下三人左溪紀)新羅理應禪師新羅純英禪師居士傅禮居士王元福(三世)焦山智昂禪師(下四人嗣邕師)焦山靈澈禪師焦山進明禪師焦山慧照禪師支硎靈輸禪師(下四人嗣遵師)支硎法盛禪師支硎道忻禪師支硎靈源禪師

荊溪旁出世家(二世)南嶽普門禪師龍興元皓禪師華頂行滿禪師天

【現代漢語翻譯】 現代漢語譯本： 字伯父，陽武人。年輕時好學，擅長草書和隸書。陳宣帝在位時，擔任五兵尚書。在瓦官寺的法會上，他有機會參與聽講，懇切地尋求禪宗的要義，並以弟子的禮節對待大師，接受了六妙門和四十二字法門。他日夜研習，從不因事務而荒廢。當時大師在石像寺，想要前往天臺山建立道場，他寫信勸大師回來，認為鐘嶺和攝山也足以安身。但是大師的志願已定，無法挽回。

《佛祖統紀》卷第九（終） 大正藏第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十

宋景定年間四明東湖沙門志磐撰

章安旁出世家（旁出之二）（二世）：龍興弘景禪師、南嶽大慧禪師、嘉祥吉藏禪師、天臺明曠禪師、玉泉道素禪師。（三世）：耆阇智拔禪師（繼承吉藏禪師）

天宮旁出世家（二世）：永嘉真覺禪師

左溪旁出世家（二世）：焦山神邕禪師、支硎道遵禪師、佛隴大義禪師、紫金元宗禪師、四明道源禪師、婺女清辯禪師、婺女行宣禪師、婺女圓凈禪師、婺女法開禪師、三衢道賓禪師、三衢慧從禪師、毗陵守真禪師、錢唐法燈禪師、錢唐法真禪師、會稽法源禪師、新羅法融禪師（以下三人屬於左溪一脈）、新羅理應禪師、新羅純英禪師、居士傅禮、居士王元福。（三世）：焦山智昂禪師（以下四人繼承神邕禪師）、焦山靈澈禪師、焦山進明禪師、焦山慧照禪師、支硎靈輸禪師（以下四人繼承道遵禪師）、支硎法盛禪師、支硎道忻禪師、支硎靈源禪師

荊溪旁出世家（二世）：南嶽普門禪師、龍興元皓禪師、華頂行滿禪師、天

【English Translation】 English version: Zi (字, courtesy name) was Bo Fu (伯父), a native of Yangwu. In his youth, he was fond of learning and skilled in cursive and clerical scripts. During the reign of Emperor Xuan of Chen, he served as the Minister of the Five Arms (五兵尚書). He had the opportunity to attend the Dharma assembly at Waguan Temple (瓦官寺) and earnestly sought the essentials of Chan (禪, Zen). He treated the master with the respect due to a disciple, receiving the Six Subtle Doors (六妙門) and the Forty-two Syllable Dharma Gate (四十二字法門). He studied them day and night, never neglecting them due to other affairs. At that time, the master was at Stone Image Temple (石像寺) and intended to go to Mount Tiantai (天臺山) to establish a practice center. He wrote a letter to persuade the master to return, believing that Zhongling (鐘嶺) and Sheshan (攝山) were also sufficient places to settle the mind. However, the master's will was firm and could not be changed.

Chronicles of the Buddhist Patriarchs, Volume 9 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 10

Composed by Shramana Zhipan (志磐) of Donghu (東湖) in Siming (四明) during the Jingding (景定) era of the Song Dynasty

Collateral Lineage of Zhang'an (章安) (Collateral Lineage 2) (2nd Generation): Chan Master Hongjing (弘景) of Longxing (龍興), Chan Master Dahui (大慧) of Nanyue (南嶽), Chan Master Jizang (吉藏) of Jixiang (嘉祥), Chan Master Mingkuang (明曠) of Tiantai (天臺), Chan Master Daosu (道素) of Yuquan (玉泉). (3rd Generation): Chan Master Qisha Zhiba (耆阇智拔) (Successor of Master Jizang)

Collateral Lineage of Tiangong (天宮) (2nd Generation): Chan Master Zhenjue (真覺) of Yongjia (永嘉)

Collateral Lineage of Zuoxi (左溪) (2nd Generation): Chan Master Shenyong (神邕) of Jiaoshan (焦山), Chan Master Daozun (道遵) of Zhixing (支硎), Chan Master Dayi (大義) of Folong (佛隴), Chan Master Yuanzong (元宗) of Zijin (紫金), Chan Master Daoyuan (道源) of Siming (四明), Chan Master Qingbian (清辯) of Wunu (婺女), Chan Master Xingxuan (行宣) of Wunu (婺女), Chan Master Yuanjing (圓凈) of Wunu (婺女), Chan Master Fakai (法開) of Wunu (婺女), Chan Master Daobin (道賓) of Sanqu (三衢), Chan Master Huicong (慧從) of Sanqu (三衢), Chan Master Shouzhen (守真) of Piling (毗陵), Chan Master Fadeng (法燈) of Qiantang (錢唐), Chan Master Fazhen (法真) of Qiantang (錢唐), Chan Master Fayuan (法源) of Kuaiji (會稽), Chan Master Farong (法融) of Silla (新羅) (The following three belong to the Zuoxi lineage), Chan Master Liying (理應) of Silla (新羅), Chan Master Chunying (純英) of Silla (新羅), Layman Fu Li (傅禮), Layman Wang Yuanfu (王元福). (3rd Generation): Chan Master Zhi'ang (智昂) of Jiaoshan (焦山) (The following four are successors of Master Shenyong), Chan Master Lingche (靈澈) of Jiaoshan (焦山), Chan Master Jinming (進明) of Jiaoshan (焦山), Chan Master Huizhao (慧照) of Jiaoshan (焦山), Chan Master Lingshu (靈輸) of Zhixing (支硎) (The following four are successors of Master Daozun), Chan Master Fasheng (法盛) of Zhixing (支硎), Chan Master Daoxin (道忻) of Zhixing (支硎), Chan Master Lingyuan (靈源) of Zhixing (支硎)

Collateral Lineage of Jingxi (荊溪) (2nd Generation): Chan Master Pumen (普門) of Nanyue (南嶽), Chan Master Yuanhao (元皓) of Longxing (龍興), Chan Master Xingman (行滿) of Huading (華頂), Chan

臺智度禪師建安法颙禪師云峰法證禪師無姓法劍法師翰林學士梁肅吏部郎中李華散騎常侍崔恭(下四人皓師傳)諫譏大夫田教身通三十九人(大師傳論)(三世)曇環禪師(嗣門師)智凈禪師(此下五人嗣皓師)仲義禪師子瑜禪師道如禪師仲良禪師龍興重巽法師(四世)中丞柳公綽刺史柳宗元中書鄭捆刺史孟簡

興道旁出世家興善守素禪師日本最澄禪師

至行旁出世家天臺良湑禪師(下二人至行紀)天臺敬文法師天臺光韶法師天臺維蠲法師天臺刺史韋珩(至行本紀)

正定旁出世家(二世)天臺敬休法師天臺慧凝法師(三世)天臺處源法師(嗣凝師)(四世)天臺玄廣法師

妙說旁出世家(二世)國寧常操法師(三世)國寧義從法師(四世)國寧德儔法師(嗣從師)(五世)定水慧赟法師(四明下二人嗣儔師)法性修雅法師(會稽)

高論旁出世家(二世)慈光志因法師演教覺彌法師(錢唐龍興)(三世)慈光悟恩法師(此下四人嗣因師)雍熙可榮法師(姑蘇)海南懷贄法師錢唐義清法師(四世)奉先源清法師靈光洪敏法師慈光可嚴法師慈光文備法師(五世)梵天慶昭法師(此下四人嗣清師)孤山智圓法師崇福慶巒法師(錢唐)開元德聰法師(會稽)廣慧蘊常法師(錢唐嗣嚴師)(六

【現代漢語翻譯】 現代漢語譯本： 臺智度禪師、建安法颙禪師、云峰法證禪師、無姓法劍法師、翰林學士梁肅、吏部郎中李華、散騎常侍崔恭（以下四人是皓師的傳人）、諫議大夫田教身，共有三十九人（見《大師傳論》）。

（三世）曇環禪師（是嗣門師的傳人）、智凈禪師（以下五人是皓師的傳人）、仲義禪師、子瑜禪師、道如禪師、仲良禪師、龍興重巽法師。

（四世）中丞柳公綽、刺史柳宗元、中書鄭捆、刺史孟簡。

興道旁出世家：興善守素禪師、日本最澄禪師。

至行旁出世家：天臺良湑禪師（以下二人見《至行紀》）、天臺敬文法師、天臺光韶法師、天臺維蠲法師、天臺刺史韋珩（見《至行本紀》）。

正定旁出世家：（二世）天臺敬休法師、天臺慧凝法師；（三世）天臺處源法師（是凝師的傳人）；（四世）天臺玄廣法師。

妙說旁出世家：（二世）國寧常操法師；（三世）國寧義從法師；（四世）國寧德儔法師（是義從師的傳人）；（五世）定水慧赟法師（四明，以下二人是德儔師的傳人）、法性修雅法師（會稽）。

高論旁出世家：（二世）慈光志因法師、演教覺彌法師（錢唐龍興）；（三世）慈光悟恩法師（以下四人是志因師的傳人）、雍熙可榮法師（姑蘇）、海南懷贄法師、錢唐義清法師；（四世）奉先源清法師、靈光洪敏法師、慈光可嚴法師、慈光文備法師；（五世）梵天慶昭法師（以下四人是源清師的傳人）、孤山智圓法師、崇福慶巒法師（錢唐）、開元德聰法師（會稽）、廣慧蘊常法師（錢唐，是可嚴師的傳人）。（六

【English Translation】 English version: Taizhi Duzhan Master, Jian'an Fayong Chan Master, Yunfeng Fazheng Chan Master, nameless Fajian Dharma Master, Hanlin Academician Liang Su, Libu Langzhong Li Hua, Sanqi Changshi Cui Gong (the following four are disciples of Hao Master), Jianyi Daifu Tian Jiaoshen, a total of thirty-nine people (see 'Master's Biography and Discussion').

(Third Generation) Tan Huan Chan Master (disciple of Simen Master), Zhijing Chan Master (the following five are disciples of Hao Master), Zhongyi Chan Master, Ziyu Chan Master, Daoru Chan Master, Zhongliang Chan Master, Longxing Chongxun Dharma Master.

(Fourth Generation) Zhongcheng Liu Gongchuo, Governor Liu Zongyuan, Zhongshu Zheng Kun, Governor Meng Jian.

Xingdao Branch Lineage: Xingshan Shousu Chan Master, Japanese Saicho Chan Master.

Zhixing Branch Lineage: Tiantai Liangxu Chan Master (the following two are from 'Zhixing Ji'), Tiantai Jingwen Dharma Master, Tiantai Guangshao Dharma Master, Tiantai Weijuan Dharma Master, Tiantai Governor Wei Heng (from 'Zhixing Benji').

Zhengding Branch Lineage: (Second Generation) Tiantai Jingxiu Dharma Master, Tiantai Huining Dharma Master; (Third Generation) Tiantai Chuyuan Dharma Master (disciple of Ning Master); (Fourth Generation) Tiantai Xuanguang Dharma Master.

Miaoshuo Branch Lineage: (Second Generation) Guoning Changcao Dharma Master; (Third Generation) Guoning Yicong Dharma Master; (Fourth Generation) Guoning Dechou Dharma Master (disciple of Yicong Master); (Fifth Generation) Dingshui Huiyun Dharma Master (Siming, the following two are disciples of Dechou Master), Faxing Xiuya Dharma Master (Kuaiji).

Gaolun Branch Lineage: (Second Generation) Ciguang Zhiyin Dharma Master, Yanjiao Juemi Dharma Master (Qiantang Longxing); (Third Generation) Ciguang Wu'en Dharma Master (the following four are disciples of Zhiyin Master), Yongxi Kerong Dharma Master (Gusu), Hainan Huaizhi Dharma Master, Qiantang Yiqing Dharma Master; (Fourth Generation) Fengxian Yuanqing Dharma Master, Lingguang Hongmin Dharma Master, Ciguang Keyan Dharma Master, Ciguang Wenbei Dharma Master; (Fifth Generation) Fantian Qingzhao Dharma Master (the following four are disciples of Yuanqing Master), Gushan Zhiyuan Dharma Master, Chongfu Qingluan Dharma Master (Qiantang), Kaiyuan Decong Dharma Master (Kuaiji), Guanghui Yunshang Dharma Master (Qiantang, disciple of Keyan Master). (Sixth

世)永福咸潤法師(此下三人嗣昭師)報恩智仁法師(會稽)永嘉繼齊法師孤山惟雅法師(嗣圓師)(七世)永福善朋法師(會稽嗣潤師)

凈光旁出世家(三世)慧光宗昱法師(國清)廣教澄彧法師(錢唐)廣教寶翔法師(錢唐)石壁行靖法師(錢唐)石壁行紹法師勝光瑞先法師(天臺)通鑑知廉法師崇法愿齊法師高麗諦觀法師吳越錢忠懿王常寧契能法師(溫此下十師嗣昱師)通照覺明法師(錢唐千頃)安國至臻法師(下並錢唐)寶山懷慶法師明教曉乘法師寶藏悟真法師頂山懷至法師(姑蘇)靈鷲志倫法師(下並錢唐)安國肅閑法師慈惠慶文法師(會稽)

寶云旁出世家(二世)天竺遵式法師延慶異聞法師興國有基法師(四明)廣慧體源法師(四明與矩師書)承天清曉法師(錢唐)錢唐善信法師(四明本紀)

章安旁出世家

禪師弘景。富陽文氏。貞觀二十二年。于玉泉奉敕得度。依章安稟受止觀。常誦法華。蒙普賢示身證明。天童奉侍左右。後於寺南十里別立精舍曰龍興。天后證聖元年。詔同實叉難陀等譯華嚴。自天后至中宗。凡三詔。入宮供養為受戒師。后乞還山。帝敕于林光宮。同天下名僧二十人修福置齋。帝親賦詩。令中書令李嶠等應和以為贈。師捧詩長揖振錫而行。天下榮之。

【現代漢語翻譯】 現代漢語譯本 永福咸潤法師（以下三人是昭師的嗣法弟子）報恩智仁法師（會稽），永嘉繼齊法師，孤山惟雅法師（嗣圓師）。（七世）永福善朋法師（會稽，嗣潤師）。

凈光旁出世家（三世）：慧光宗昱法師（國清），廣教澄彧法師（錢唐），廣教寶翔法師（錢唐），石壁行靖法師（錢唐），石壁行紹法師，勝光瑞先法師（天臺），通鑑知廉法師，崇法愿齊法師，高麗諦觀法師，吳越錢忠懿王常寧契能法師（溫，以下十位法師是昱師的嗣法弟子），通照覺明法師（錢唐千頃），安國至臻法師（以下都是錢唐），寶山懷慶法師，明教曉乘法師，寶藏悟真法師，頂山懷至法師（姑蘇），靈鷲志倫法師（以下都是錢唐），安國肅閑法師，慈惠慶文法師（會稽）。

寶云旁出世家（二世）：天竺遵式法師，延慶異聞法師，興國有基法師（四明），廣慧體源法師（四明，與矩師書），承天清曉法師（錢唐），錢唐善信法師（四明本紀）。

章安旁出世家

禪師弘景，富陽文氏。貞觀二十二年，在玉泉奉敕度為僧。依止章安稟受止觀。常誦《法華經》（Saddharma Puṇḍarīka Sūtra）。蒙普賢菩薩（Samantabhadra）示現身形證明。天童（一個地名）奉侍左右。后在寺南十里別立精舍，名為龍興。天后證聖元年，奉詔與實叉難陀（Śikṣānanda）等翻譯《華嚴經》（Avataṃsaka Sūtra）。自天后至中宗，共三次詔見，入宮供養，作為受戒師。后請求還山。皇帝敕令在林光宮，與天下名僧二十人修福置齋。皇帝親自賦詩，令中書令李嶠等人應和以為贈。禪師捧詩長揖，振錫而行，天下都以此為榮。

【English Translation】 English version Yongfu Xianrun Dharma Master (the following three are Dharma heirs of Master Zhao), Bao'en Zhiren Dharma Master (Kuaiji), Yongjia Jiqi Dharma Master, Gushan Weiya Dharma Master (Dharma heir of Master Yuan). (7th generation) Yongfu Shanpeng Dharma Master (Kuaiji, Dharma heir of Master Run).

Lineage branching out from Jingguang (3rd generation): Huiguang Zongyu Dharma Master (Guoqing), Guangjiao Chengyu Dharma Master (Qiantang), Guangjiao Baoxiang Dharma Master (Qiantang), Shibi Xingjing Dharma Master (Qiantang), Shibi Xingshao Dharma Master, Shengguang Ruixian Dharma Master (Tiantai), Tongjian Zhilian Dharma Master, Chongfa Yuanqi Dharma Master, Goryeo (Korea) Diguan Dharma Master, Wuyue Qian Zhongyi King Changning Qineng Dharma Master (Wen, the following ten Dharma Masters are Dharma heirs of Master Yu), Tongzhao Jueming Dharma Master (Qiantang Qianqing), Anguo Zhizhen Dharma Master (the following are all Qiantang), Baoshan Huaiqing Dharma Master, Mingjiao Xiaocheng Dharma Master, Baozang Wuzhen Dharma Master, Dingshan Huaizhi Dharma Master (Gusu), Lingjiu Zhilun Dharma Master (the following are all Qiantang), Anguo Suxian Dharma Master, Cihui Qingwen Dharma Master (Kuaiji).

Lineage branching out from Baoyun (2nd generation): Tianzhu Zunshi Dharma Master, Yanqing Yiwen Dharma Master, Xingguo Youji Dharma Master (Siming), Guanghui Tiyuan Dharma Master (Siming, wrote a letter to Master Ju), Chengtian Qingxiao Dharma Master (Qiantang), Qiantang Shanxin Dharma Master (Siming Benji).

Lineage branching out from Zhang'an

Chan Master Hongjing, from the Wen family of Fuyang. In the twenty-second year of Zhenguan, he was ordained as a monk at Yuquan Temple by imperial decree. He relied on Zhang'an to receive and practice the Zhi Guan (Śamatha-Vipassanā). He constantly recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). He was blessed by Samantabhadra Bodhisattva (普賢菩薩) appearing in person to certify his practice. A celestial child (天童, literally 'heavenly child', likely a place name) attended to him on his left and right. Later, ten li south of the temple, he separately established a retreat called Longxing. In the first year of Empress Wu Zetian's reign of Zheng Sheng, he was ordered to translate the Avataṃsaka Sūtra (Huayan Jing) with Śikṣānanda (實叉難陀) and others. From Empress Wu Zetian to Emperor Zhongzong, he was summoned three times to the palace for offerings and served as a preceptor. Later, he requested to return to the mountains. The emperor ordered that he, along with twenty famous monks from across the land, perform meritorious deeds and hold a vegetarian feast at Lingguang Palace. The emperor personally composed a poem and ordered the Grand Secretary Li Qiao and others to compose responses as gifts. The Master held the poem, bowed deeply, shook his staff, and departed. The world honored him for this.

禪師吉藏。金陵人。七歲依興皇朗法師出家。咨決大義。后游會稽止嘉祥寺。講演法華自著章疏。智者再歸天臺。師與禪眾百餘人奉疏請講法華不赴。暨章安弘法稱心。因求法華玄義。髮捲一覽。即便感悟。乃焚棄舊疏深悔前作。來投章安咨受觀法。煬帝時敕住京師日嚴寺。開演妙經四部云擁。唐高祖詔居延興寺。一日晨起沐浴焚香。稱佛名安坐而化。平時寫造妙經二千部。講法華三百遍。大品華嚴維摩大論。各數十遍。並著章疏行世。臨終之日製死不怖論。投筆而化。

禪師明曠。天臺人。依章安稟教觀。廣化四眾專誦法華。章安撰八教大意。師首於三童寺錄受。平時著述甚多。今所存心經疏耳。

禪師大慧。唐太宗賜號而忘其名。初聞章安說止觀即得妙悟。隱居南嶽專事修禪。鳥獸馴于坐隅。人服慈化。

禪師智拔。襄陽張氏。六歲依常濟寺出家。日誦法華五紙。經中理義略有規繩。常曰。斯經乃諸佛出世大事也。一人一道非弘不通。周聽既畢。入京師值吉藏禪師。命令覆述。師曰。一乘為云遂分為三亦可一乘為雨分為三否。眾無對。藏師曰。拔公此問深得經旨。遂囑以大法。后住耆阇山寺。常講法華一年五遍。貞觀十四年九月。于信士張英家開法華題竟。與眾言別。即于座上加趺而

【現代漢語翻譯】 現代漢語譯本：禪師吉藏（Jizang，人名），金陵（Jinling，地名，今南京）人。七歲時跟隨興皇朗法師（Xinghuang Lang fashi，人名）出家，請教佛法大義。後來遊歷會稽（Kuaiji，地名，今浙江紹興），住在嘉祥寺（Jiaxiang Temple，寺名），講解《法華經》，並親自撰寫章疏。智者大師（Zhiyi，人名，通常被稱為智者大師）再次回到天臺山（Tiantai Mountain，地名）時，吉藏禪師與一百多位禪眾呈上章疏，請求智者大師講解《法華經》，但智者大師沒有應允。等到章安大師（Zhang'an，人名）弘揚佛法，深得人心時，吉藏禪師便去求學《法華玄義》。打開書卷，看了一遍，立刻有所感悟，於是焚燒了以前的章疏，深深後悔之前的作品。他前往章安大師處，請教學習觀法。隋煬帝（Sui Yangdi，人名）時期，下令吉藏禪師住在京師（Jing Shi，地名，通常指首都）的日嚴寺（Riyan Temple，寺名），開講《妙法蓮華經》，聽眾如雲。唐高祖（Tang Gaozu，人名）下詔讓他住在延興寺（Yanxing Temple，寺名）。一天早晨，吉藏禪師沐浴焚香，稱念佛名，安然端坐而圓寂。他平時書寫抄造《妙法蓮華經》二千部，講解《法華經》三百遍，《大品般若經》、《華嚴經》、《維摩詰經》等大論，各數十遍，並撰寫章疏流傳於世。臨終之時，他寫了《死不怖論》，然後放下筆圓寂。 禪師明曠（Mingkuang，人名），天臺（Tiantai，地名）人。跟隨章安大師學習教觀，廣泛教化四眾弟子，專心誦讀《法華經》。章安大師撰寫了《八教大意》，明曠禪師首先在三童寺（Santong Temple，寺名）記錄並接受。他平時著述很多，現在僅存《心經疏》。 禪師大慧（Dahui，人名），唐太宗（Tang Taizong，人名）賜予他稱號，但名字已經遺忘。最初聽到章安大師講解止觀，就立刻獲得了妙悟。他隱居在南嶽（Nanyue，地名，衡山），專心修習禪定，鳥獸都馴服地待在他坐禪的地方，人們也受到他的慈悲感化。 禪師智拔（Zhiba，人名），襄陽（Xiangyang，地名）張氏（Zhang Shi，姓氏）。六歲時在常濟寺（Changji Temple，寺名）出家。每天誦讀《法華經》五紙，對經中的理義略有了解。他常說：『這部經是諸佛出世的大事因緣，一個人一條道路，不弘揚就不能通達。』周遊聽講完畢后，他進入京師，拜見了吉藏禪師，吉藏禪師命令他複述經義。智拔禪師問道：『一乘（Ekayana）之法，可以像云一樣，被分為三（指三乘，Triyana），那麼一乘之法，可以像雨一樣，被分為三嗎？』眾人無言以對。吉藏禪師說：『智拔公這個問題，深刻地領會了經文的旨意。』於是將大法囑託給他。後來他住在耆阇山寺（Gisha Mountain Temple，寺名），經常講解《法華經》，一年五遍。貞觀（Zhenguan，年號）十四年九月，在信士張英（Zhang Ying，人名）家開講《法華經》完畢，與眾人告別，就在座位上結跏趺坐而...

【English Translation】 English version: Zen Master Jizang (Jizang, name), was a native of Jinling (Jinling, place name, present-day Nanjing). At the age of seven, he became a monk under Dharma Master Xinghuang Lang (Xinghuang Lang fashi, name), seeking guidance on the profound meaning of Buddhism. Later, he traveled to Kuaiji (Kuaiji, place name, present-day Shaoxing, Zhejiang), residing at Jiaxiang Temple (Jiaxiang Temple, temple name), where he lectured on the Lotus Sutra and personally wrote commentaries. When Master Zhiyi (Zhiyi, name, commonly known as the Great Teacher Zhiyi) returned to Mount Tiantai (Tiantai Mountain, place name), Zen Master Jizang and over a hundred Zen practitioners presented commentaries, requesting Master Zhiyi to lecture on the Lotus Sutra, but he did not accept. When Dharma Master Zhang'an (Zhang'an, name) propagated the Dharma and deeply resonated with people, Zen Master Jizang sought to study the Profound Meaning of the Lotus Sutra. Upon opening the scroll and reading it once, he immediately had an epiphany, so he burned his previous commentaries, deeply regretting his earlier works. He went to Dharma Master Zhang'an to seek instruction and learn the practice of contemplation. During the reign of Emperor Yang of Sui (Sui Yangdi, name), he was ordered to reside at Riyan Temple (Riyan Temple, temple name) in the capital (Jing Shi, place name, usually referring to the capital), where he lectured on the Wonderful Dharma Lotus Sutra, attracting a vast audience. Emperor Gaozu of Tang (Tang Gaozu, name) issued an edict for him to reside at Yanxing Temple (Yanxing Temple, temple name). One morning, Zen Master Jizang bathed, burned incense, recited the Buddha's name, and passed away peacefully in a seated posture. He had written and copied two thousand copies of the Wonderful Dharma Lotus Sutra, lectured on the Lotus Sutra three hundred times, and the major treatises such as the Large Perfection of Wisdom Sutra, the Avatamsaka Sutra, and the Vimalakirti Sutra dozens of times each, and wrote commentaries that were circulated in the world. On the day of his death, he wrote the Treatise on Not Fearing Death and then passed away, putting down his pen. Zen Master Mingkuang (Mingkuang, name), was a native of Tiantai (Tiantai, place name). He followed Dharma Master Zhang'an to study the teachings of doctrine and contemplation, widely teaching the fourfold assembly and focusing on reciting the Lotus Sutra. Dharma Master Zhang'an wrote the General Meaning of the Eight Teachings, which Zen Master Mingkuang first recorded and received at Santong Temple (Santong Temple, temple name). He wrote many works, but only the Commentary on the Heart Sutra remains today. Zen Master Dahui (Dahui, name), was given a title by Emperor Taizong of Tang (Tang Taizong, name), but his name has been forgotten. Upon first hearing Dharma Master Zhang'an explain the practice of cessation and contemplation, he immediately attained profound enlightenment. He lived in seclusion on Mount Nanyue (Nanyue, place name, Hengshan), dedicating himself to the practice of Zen meditation. Birds and animals were tamed in the corner where he sat, and people were transformed by his compassionate influence. Zen Master Zhiba (Zhiba, name), was from the Zhang family (Zhang Shi, surname) of Xiangyang (Xiangyang, place name). At the age of six, he became a monk at Changji Temple (Changji Temple, temple name). He recited five pages of the Lotus Sutra daily, and had a general understanding of the principles in the sutra. He often said, 'This sutra is the great cause and condition of the Buddhas appearing in the world; one person, one path, cannot be understood without propagation.' After completing his travels and lectures, he entered the capital and met Zen Master Jizang, who ordered him to restate the meaning of the sutra. Zen Master Zhiba asked, 'The One Vehicle (Ekayana) can be divided into three like clouds (referring to the Three Vehicles, Triyana), but can the One Vehicle be divided into three like rain?' No one could answer. Zen Master Jizang said, 'Venerable Zhiba's question deeply understands the meaning of the sutra.' So he entrusted him with the Great Dharma. Later, he resided at Gisha Mountain Temple (Gisha Mountain Temple, temple name), often lecturing on the Lotus Sutra five times a year. In the ninth month of the fourteenth year of Zhenguan (Zhenguan, reign title), after finishing lecturing on the title of the Lotus Sutra at the home of lay devotee Zhang Ying (Zhang Ying, name), he bid farewell to the assembly and sat in the lotus position on the seat and...

化。

天宮旁出世家

禪師玄覺。永嘉戴氏。出家遍探三藏。精天臺止觀圓妙法門。四威儀中常冥禪觀。因左溪朗公謝厲。遂與東陽策禪師。同詣曹溪見六祖振錫攜瓶繞祖三匝。祖曰。夫沙門者。具三千威儀八萬細行。大德何方而至生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。師曰。體即無生了本無速。祖曰。如是如是。於時大眾無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意耶。祖曰。無意誰當分別。師曰。分別亦非意。祖曰。善哉善哉。少留一宿。時謂之一宿覺。翌日下山復回溫江。學者輻湊。號真覺大師。睿宗先天元年。安坐示滅塔于西山。賜謚無相大師。塔曰凈光。慶州刺史魏靖。緝所著文為十卷號永嘉集。

因草菴曰。魏靖收遺文總十篇為一集。答友人書。尚附其中。而不收證道歌者何耶。抑有說焉。以證道名歌。而如來設教修證之法。不出藏通別圓。今所謂道者。藏通修證乎。別圓修證乎。若舍此而別有修證者。得非永明所謂不依地位天魔外道者乎。義神智曰。討疏尋經分別名相自不達耳。非經論過。不知討誰疏耶。若慈恩等疏則可耳。若

【現代漢語翻譯】 現代漢語譯本： 禪師玄覺（Xuanjue）：俗姓戴，是永嘉（Yongjia）人。出家后遍覽三藏（Sanzang，佛教經典的總稱），精通天臺宗的止觀圓妙法門（zhiguan yuanmiao famen，天臺宗的禪修方法）。他在行住坐臥四威儀中，常常冥想禪觀。因為左溪朗公（Zuoxi Langgong）的推薦，於是與東陽策禪師（Dongyang Ce Chanshi）一同前往曹溪（Caoxi）拜見六祖（Liuzu，指六祖慧能）。他手持錫杖（xi zhang，僧人所用的手杖），拿著瓶子，繞著六祖走了三圈。六祖說：『出家人應當具備三千威儀和八萬細行，大德從哪裡來，竟然生出這麼大的我慢？』禪師說：『生死是大事，無常迅速。』六祖說：『為什麼不去體悟無生，了達本來就沒有迅速呢？』禪師說：『體悟就是無生，了達本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾無不驚訝。禪師這才具足威儀，參拜行禮，一會兒就告辭。六祖說：『返回得太快了吧？』禪師說：『本來就不是動，哪裡有快慢呢？』六祖說：『誰知道不是動？』禪師說：『是仁者您自己生出分別。』六祖說：『你很懂得無生的意思。』禪師說：『無生哪裡有意思呢？』六祖說：『沒有意思誰來分別？』禪師說：『分別也不是意思。』六祖說：『好啊，好啊。』於是留他住了一夜，當時稱他為『一宿覺』。第二天，他下山返回溫江（Wenjiang），學者們像車輻一樣聚集而來，號稱真覺大師（Zhenjue Dashi）。睿宗（Ruizong）先天元年，他安然端坐示寂，塔建在西山（Xishan），賜謚號為無相大師（Wuxiang Dashi），塔名為凈光（Jingguang）。慶州（Qingzhou）刺史魏靖（Wei Jing）收集他所著的文章，編為十卷，名為《永嘉集》（Yongjia Ji）。

因草菴（Yincao An）說：魏靖收集遺文總共十篇，編為一集，答友人書還附在其中，而不收錄《證道歌》（Zhengdao Ge）是什麼原因呢？或許有這樣的說法：以『證道』為名的歌，而如來（Rulai，佛的稱號）設立的教法和修證的方法，不出藏（zang）、通（tong）、別（bie）、圓（yuan）四教。現在所說的『道』，是藏通的修證呢？還是別圓的修證呢？如果捨棄這些而另外有修證，那豈不是永明（Yongming，指永明延壽禪師）所說的『不依地位的天魔外道』嗎？義神智（Yishen Zhi）說：『只是尋章摘句，分別名相，自己不能通達罷了，不是經論的過錯。』不知道要討伐誰的疏呢？如果是慈恩（Ci'en）等人的疏，那還可以。

【English Translation】 English version: Zen Master Xuanjue (Xuanjue): His secular surname was Dai, and he was a native of Yongjia. After leaving home, he thoroughly explored the Tripitaka (Sanzang, the general term for Buddhist scriptures) and was proficient in the perfect and wonderful Dharma gate of Zhi-guan (zhiguan) of the Tiantai school (Tiantai school's meditation method). In the four dignities of walking, standing, sitting, and lying down, he often meditated in Zen contemplation. Because of the recommendation of Zuoxi Langgong (Zuoxi Langgong), he went to Caoxi (Caoxi) with Zen Master Dongyang Ce (Dongyang Ce Chanshi) to see the Sixth Patriarch (Liuzu, referring to the Sixth Patriarch Huineng). He held a tin staff (xi zhang, a staff used by monks) and a bottle, and walked around the Sixth Patriarch three times. The Sixth Patriarch said, 'A monk should possess three thousand dignities and eighty thousand subtle practices. Where did the great virtue come from, that it gave rise to such great arrogance?' The Zen master said, 'Birth and death are major events, and impermanence is swift.' The Sixth Patriarch said, 'Why not embody non-birth and realize that there is no swiftness?' The Zen master said, 'Embodiment is non-birth, and realization is that there is no swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the masses were all astonished. Only then did the Zen master fully perform the rituals, pay homage, and bid farewell after a while. The Sixth Patriarch said, 'Returning too quickly, isn't it?' The Zen master said, 'Originally, it is not moving, so how can there be swiftness?' The Sixth Patriarch said, 'Who knows that it is not moving?' The Zen master said, 'It is you, benevolent one, who give rise to distinctions.' The Sixth Patriarch said, 'You have greatly understood the meaning of non-birth.' The Zen master said, 'How can non-birth have meaning?' The Sixth Patriarch said, 'Without meaning, who would make distinctions?' The Zen master said, 'Distinctions are also not meaning.' The Sixth Patriarch said, 'Good, good.' So he was kept for one night, and at that time he was called 'One Night Awakened'. The next day, he went down the mountain and returned to Wenjiang (Wenjiang), and scholars gathered like spokes, and he was called Great Master Zhenjue (Zhenjue Dashi). In the first year of Xiantian of Emperor Ruizong (Ruizong), he sat peacefully and passed away, and the pagoda was built in Xishan (Xishan), and he was posthumously named Great Master Wuxiang (Wuxiang Dashi), and the pagoda was named Jingguang (Jingguang). Wei Jing (Wei Jing), the prefect of Qingzhou (Qingzhou), collected his writings and compiled them into ten volumes, named Yongjia Ji (Yongjia Ji).

Yincao An (Yincao An) said: Wei Jing collected a total of ten articles of posthumous writings and compiled them into one collection, and the reply to a friend's letter is still attached to it, but what is the reason for not including the Song of Enlightenment (Zhengdao Ge)? Perhaps there is such a saying: A song named 'Enlightenment', and the teachings and methods of cultivation and realization established by the Tathagata (Rulai, title of the Buddha), do not go beyond the four teachings of Zang (zang), Tong (tong), Bie (bie), and Yuan (yuan). Is the 'Dao' now spoken of the cultivation and realization of Zang and Tong? Or is it the cultivation and realization of Bie and Yuan? If there is another cultivation and realization that abandons these, wouldn't it be what Yongming (Yongming, referring to Zen Master Yongming Yanshou) called 'demons and heretics who do not rely on position'? Yishen Zhi (Yishen Zhi) said: 'It is just searching for chapters and sentences, distinguishing names and appearances, and failing to understand oneself, not the fault of the scriptures and treatises.' I don't know whose commentary to attack? If it is the commentary of Ci'en (Ci'en) and others, then it is acceptable.

天臺疏皆有方軌。攝法入心觀與經合。非數他寶。豈可謂之分別名相而已哉。

洪覺范曰。梵僧覺稱。謂西竺目此歌。為東土大乘經。若以義天跋別傳議例之。此歌特未遭有識者。焚之耳。

論曰。左溪本紀。稱為真覺為同門友。真覺傳中。稱左溪激厲遂謁曹溪。而又言精於天臺止觀之道。是知同學于天宮無可疑者。況永嘉集中全用止觀遮照之旨。至此當益信。是宜系之天宮用見師授之意。但世傳證道歌。辭旨乖戾。昔人謂非真作。豈不然乎。

左溪旁出世家

禪師神邕。字道恭。晉太尉蔡謨之後。世居越之諸暨。在襁褓中聞唱經聲必凝神靜聽。年十三入道。依法華俊師。開元二十六年。奉敕得度。從儼師學四分律。儼曰。此子必為學者司南。既而去依左溪。學止觀法華玄義。五夏敷演。聽者悅服。天寶中游長安居安國寺。公卿問道結轍而至。適安史繼亂振錫東歸。道出襄漢。有著作郎韋子春。學瞻氣剛與之酬酢。子春墮負滿座驚服。中書舍人范咸嘆曰。師可謂塵外摩尼(取若珠之明瑩不染塵也)論中師子(取其論說若師子吼)既返故鄉。居法華寺。自至德訖大曆。頻受眾請登壇受戒。自丹陽以南。金華以北。稱為教授師。建伽藍于焦山賜額。大曆初。中嶽道士吳𥬣。造論毀佛。觀察使陳少

{ "translations": [ "現代漢語譯本：天臺宗的疏釋都遵循一定的規範。將佛法攝入心中，以止觀來修行，這與佛經的教義相符。這並非是數說他人的珍寶，怎麼能說是分別名相而已呢？", "", "洪覺范說：梵僧覺稱認為，在西竺（印度）人們認為這首歌（《證道歌》）是東土（中國）的大乘經典。如果按照義天（高麗僧人）的《跋別傳議》的例子來看，這首歌只是還沒有被有識之士焚燬罷了。", "", "論曰：左溪的本紀中，稱真覺（永嘉玄覺）為同門好友。真覺的傳記中，稱左溪（道恭）激勵他去拜謁曹溪（慧能）。並且又說真覺精通天臺宗的止觀之道。由此可知，他們曾在天宮寺一同學習是無可置疑的。更何況永嘉玄覺的《永嘉集》中完全使用了止觀的遮照之旨。到這裡，我們應當更加相信，應該將《證道歌》與天宮寺聯繫起來，理解為是受到老師傳授的。但是世間流傳的《證道歌》，文辭和旨意乖戾。過去的人認為不是真覺所作，難道不是這樣嗎？", "", "左溪道恭禪師的世家：", "", "禪師神邕（shén yōng），字道恭，是晉朝太尉蔡謨（cài mó）的後代。世代居住在越州諸暨（zhū jì）。還在襁褓中的時候，聽到唱經的聲音必定會凝神靜聽。十三歲入道，依從法華俊師。開元二十六年，奉皇帝的命令得以出家。跟隨儼師學習四分律。儼師說：『這個孩子必定會成為學者的指南。』之後離開儼師，依從左溪（道恭），學習止觀和《法華玄義》。五年時間裡敷演講解，聽眾悅服。天寶年間遊歷長安，居住在安國寺。公卿大臣前來問道，絡繹不絕。恰逢安史之亂，於是拄著錫杖向東返回。在襄漢一帶，有著作郎韋子春（wéi zǐ chūn），擅長占卜氣象，剛開始與道恭禪師酬答辯論，韋子春理屈詞窮，滿座的人都驚服。中書舍人范咸（fàn xián）感嘆道：『禪師真可謂是塵外的摩尼（mó ní，寶珠，取其像寶珠一樣明亮瑩潔，不被塵垢沾染），論中的師子（shī zi，獅子，取其論說像獅子吼一樣威猛）。』返回故鄉后，居住在法華寺。從至德年間到大曆年間，多次接受大眾的邀請登上戒壇傳授戒律。從丹陽以南，金華以北，都被稱為教授師。在焦山（jiāo shān）建立伽藍，皇帝賜予匾額。大曆初年，中嶽的道士吳𥬣（wú kuí），撰寫文章詆譭佛教，觀察使陳少", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", \ "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

游。請決之。師約吳𥬣面論邪正。旗鼓才臨𥬣已敗北。遂著翻邪論三卷以攻餘黨。弟子智昂靈澈進明慧照等。依學有年。咸明禪慧。為當時聞人焉。

禪師道遵。字宗達。吳興張氏。年二十。受具戒學毗尼。復參左溪習止觀及法華三昧。嘗從容謂門人曰。堯舜之民不必獨義。教之至也。教若不至民何咎焉。乃廣寫法華。置經院于姑蘇支硎山。舉高行沙門二七人。常持法華。以燭繼晝。用揚大雄之慈聲。大曆元年。郡刺史韋元甫。尚書劉晏等。尊慕大乘相與表奏。賜名法華道場。於是自江以東。置經院者十七所。皆法于師也。師于山中鑄像寫經。講演妙法臨壇度人。歲無虛景。天寶元年。于靈巖道場行法華三昧。忽睹大明上燭于天。身在光中以問荊溪。溪釋之曰。智惠光明從心流出。將以顯發第一義天者也。又嘗見此身在空中坐。先達謂是垢盡理明洞達無礙之相。興元元年七月晦。無疾告終。寺眾同夢大殿忽傾。咸知法匠將亡之兆。傳教門人靈輸法盛道忻靈源。皆善弘禪法雲。

禪師大義。蕭山徐氏。七歲授經傳。日誦數千言。年十二。入道于山陰靈隱寺。中宗登位覃恩度人。試誦法華中選第一。開元中。因喪親入佛隴閱大藏以益冥報。遂謁左溪稟受止觀大悟玄旨。常誦法華涅槃大小戒本。以為正業。臨終

【現代漢語翻譯】 現代漢語譯本： 遊歷。請您裁決此事。老師（指禪師）約定與吳𥬣（人名）當面辯論邪正。但旗鼓還未擺開，吳𥬣就已經潰敗。於是撰寫了《翻邪論》三卷來攻擊他的餘黨。弟子智昂、靈澈、進明、慧照等人，跟隨學習多年，都精通禪定和智慧，成為當時的名人。

禪師道遵（法號，字宗達），是吳興人張氏之子。二十歲時，受具足戒學習毗尼（戒律）。又跟隨左溪（地名，指左溪玄朗）學習止觀（禪修方法）及《法華三昧》（一種禪修方法）。他曾從容地對門人說：『堯舜時代的百姓不必個個都賢義，這是教化的極致。如果教化沒有達到，百姓有什麼罪過呢？』於是廣泛地書寫《法華經》（佛教經典），在姑蘇支硎山（地名）設定經院，選拔高尚的沙門（出家人）十四人，常年誦持《法華經》，用燈燭接續白天，用來宣揚大雄（佛的尊稱）的慈悲之聲。大曆元年，郡刺史韋元甫、尚書劉晏等人，尊崇仰慕大乘佛法，一起上表奏請，朝廷賜名『法華道場』。於是從江（長江）以東，設定經院的有十七所，都傚法道遵禪師。禪師在山中鑄造佛像、書寫經書、講演妙法、臨壇度化世人，每年都沒有空閑的時候。天寶元年，在靈巖道場（地名）修行《法華三昧》，忽然看見一道大光明照亮天空，自身處在光明之中，便以此請教荊溪（指荊溪湛然）。荊溪解釋說：『這是智慧光明從內心流出，將要顯發第一義諦（佛教真理）的象徵。』又曾經看見自己的身體在空中端坐，先達（前輩）說這是垢盡理明、洞達無礙的象徵。興元元年七月最後一天，無疾而終。寺廟的僧眾共同夢見大殿忽然傾倒，都知曉佛法大師將要離世的預兆。傳教的門人靈輸、法盛、道忻、靈源，都善於弘揚禪法。

禪師大義，是蕭山徐氏之子。七歲開始學習經書，每天誦讀數千字。十二歲時，在山陰靈隱寺（地名）入道。中宗皇帝登基，廣施恩德普度僧人，考試背誦《法華經》被選為第一名。開元（年號）年間，因為父母去世而進入佛隴（地名）閱覽大藏經（佛教經書總集），以增進冥福。於是拜謁左溪（指左溪玄朗），稟受止觀（禪修方法），大悟玄妙的旨意。常年誦讀《法華經》、《涅槃經》（佛教經典）以及大小戒本（戒律），作為自己的主要功課。臨終

【English Translation】 English version: Traveling around. Please decide on this matter. The master (referring to the Chan master) agreed to debate with Wu Wei (person's name) face-to-face about what is right and wrong. But before the flags and drums were even set up, Wu Wei had already been defeated. So he wrote 'On Reversing Heresy' in three volumes to attack his remaining followers. Disciples such as Zhi'ang, Lingche, Jinming, and Huizhao, who had studied with him for many years, were all proficient in Chan meditation and wisdom, becoming famous figures of the time.

Chan Master Daozun (Dharma name, styled Zongda), was Zhang of Wuxing. At the age of twenty, he received the full precepts and studied the Vinaya (discipline). He also followed Zuo Xi (place name, referring to Zuo Xi Zhanran) to study Zhi Guan (meditation method) and the 'Lotus Samadhi' (a meditation method). He once said leisurely to his disciples: 'The people of Yao and Shun do not all need to be virtuous; this is the ultimate in education. If education does not reach that point, what fault is it of the people?' So he widely wrote the 'Lotus Sutra' (Buddhist scripture), established a sutra academy on Mount Zhiqian in Gusu (place name), and selected fourteen noble Shramanas (monks) who constantly recited the 'Lotus Sutra', using lamps to continue through the day, to proclaim the compassionate voice of the Great Hero (an honorific for the Buddha). In the first year of the Dali era, the prefectural governor Wei Yuanfu, the minister Liu Yan, and others, revered and admired Mahayana Buddhism, and together submitted a memorial to the throne, which bestowed the name 'Lotus Dharma Assembly'. Thus, east of the Jiang (Yangtze River), there were seventeen sutra academies established, all following the example of Chan Master Daozun. The Chan master cast Buddha statues, wrote scriptures, lectured on the wonderful Dharma, and delivered people at the altar in the mountains, with no idle time throughout the year. In the first year of the Tianbao era, he practiced the 'Lotus Samadhi' at the Lingyan Dharma Assembly (place name), and suddenly saw a great light illuminating the sky, with himself in the light, and asked Jingxi (referring to Jingxi Zhanran) about it. Jingxi explained: 'This is the wisdom light flowing from the heart, a symbol that the ultimate truth (Buddhist truth) will be revealed.' He also once saw his body sitting in the air, and a senior said that this was a symbol of the exhaustion of defilements, the clarity of reason, and unobstructed understanding. On the last day of July in the first year of the Xingyuan era, he passed away without illness. The monks of the temple together dreamed that the main hall suddenly collapsed, and all knew that the Dharma master was about to depart. His teaching disciples Lingshu, Fasheng, Daoxin, and Lingyuan were all skilled in propagating Chan Dharma.

Chan Master Dayi was Xu of Xiaoshan. At the age of seven, he began to study the scriptures, reciting thousands of words every day. At the age of twelve, he entered the Dao at Lingyin Temple in Shanyin (place name). Emperor Zhongzong ascended the throne and widely bestowed grace to ordain monks, and he was selected as the first in the examination of reciting the 'Lotus Sutra'. During the Kaiyuan era, because of the death of his parents, he entered Folong (place name) to read the Tripitaka (collection of Buddhist scriptures) to increase his merit for the afterlife. So he visited Zuo Xi (referring to Zuo Xi Zhanran), received Zhi Guan (meditation method), and greatly realized the profound meaning. He constantly recited the 'Lotus Sutra', the 'Nirvana Sutra' (Buddhist scriptures), and the major and minor precepts (discipline), as his main practice. Approaching death

之日。眾聞絃管之聲。議者謂天帝迎請誦經之相。

禪師元宗。永嘉吳氏。遊學至江陵。謁左溪稟受禪要。後於紫金山專修禪觀。初是山中多虎自師卜居。絕不見跡。一日學徒盛集。忽一老人趨拜座前。自言弟子乃虎。在此噬人多矣。因師開化得脫業軀。今將生天上特來報謝。言訖不見。大曆二年。端坐示滅。

禪師道源。四明人。受業大寶寺(今慈溪永明)久依左溪咨受止觀之法。洞達奧旨。學眾心服(李華左溪碑云。明州道源。飽左溪之道味)。

禪師法源。受業越之法華。學左溪得其道(顏真卿。撫州寶應寺戒壇記。乃請止觀大師法源。法泉。同住熏修。時大曆六年也)。

荊溪旁出世家

禪師普門。岳陽何氏。父玠為常州儀興尉。因家焉。師幼勤學問。登進士第入仕于朝。一旦悟世虛偽。抽簪去發居南嶽寺。左右唯儒釋典籍。麻衣葛履而已。既而去謁荊溪。學止觀法華之旨深有造詣。善屬文。尚古意。荊溪敬之待以友道。為釋簽輔行兩序。自稱普門子。其辭簡健。歷指習禪者之弊。梁肅稱之曰。東南高僧普門元皓。予甚深之友也(送虛師序)貞元八年季冬六日。示寂于君山之偏室。春秋八十四。傳教門人曇環。集遺文二百篇行於世(儀興縣君山鄉。凈樂寺。荊溪之受業。相去

【現代漢語翻譯】 現代漢語譯本：在那一天，人們聽到絃樂管樂的聲音，議論的人們認為是天帝前來迎接誦經的景象。

元宗禪師，永嘉（地名）吳氏人。遊學到江陵，拜謁左溪禪師，接受禪宗的要旨。後來在紫金山專心修習禪觀。最初這座山中有很多老虎，自從禪師選擇在此居住后，就再也見不到老虎的軌跡。有一天，學徒們聚集在一起，忽然一位老人走到座前跪拜，自稱弟子是老虎，過去在這裡吃人很多。因為禪師的開導教化，得以脫離惡業之身。現在將要昇天，特來報答感謝。說完就不見了。大曆二年（公元767年），端坐示寂。

道源禪師，四明（地名）人。在大寶寺（今慈溪永明）受業，長期跟隨左溪禪師請教止觀之法，透徹領悟其中的奧妙。學眾們都心悅誠服（李華在《左溪碑》中說：『明州道源，飽嘗左溪的道味』）。

法源禪師，在越州（地名）的法華寺受業，跟隨左溪禪師學習，得到了他的道法（顏真卿在《撫州寶應寺戒壇記》中記載：『於是邀請止觀大師法源、法泉，一同居住修行。』當時是大曆六年（公元771年））。

荊溪（湛然，人名）門下旁出的世家

普門禪師，岳陽（地名）何氏人。他的父親何玠擔任常州儀興縣尉，因此安家在那裡。禪師從小勤奮好學，考中進士，在朝廷做官。一旦醒悟到世事的虛偽，就摘下官帽，剃去頭髮，居住在南嶽寺。身邊只有儒家和佛家的典籍，穿著麻布衣服和葛布鞋子。之後，他去拜謁荊溪禪師，學習止觀和法華的宗旨，有很深的造詣。擅長寫作文章，崇尚古意。荊溪禪師尊敬他，以朋友之禮相待，為《釋簽》和《輔行》兩部著作寫序，自稱為普門子。他的文辭簡潔有力，歷數了習禪者的弊病。梁肅稱讚他說：『東南高僧普門元皓，是我的至交好友。』（《送虛師序》）貞元八年（公元792年）季冬（農曆十二月）初六，在君山的偏室示寂，享年八十四歲。傳教門人曇環，收集他的遺文二百篇流傳於世（儀興縣君山鄉凈樂寺，是荊溪禪師的受業之處，相距很近）。

【English Translation】 English version: On that day, the crowd heard the sounds of string and wind instruments. Those discussing it said it was the heavenly emperor welcoming the scene of reciting scriptures.

Chan Master Yuanzong, from the Wu family of Yongjia (place name), traveled to Jiangling to study. He visited Zuo Xi (name of a Chan master) to receive the essentials of Chan. Later, he focused on cultivating Chan contemplation on Mount Zijin. Initially, there were many tigers in this mountain, but since the master chose to reside here, they were never seen again. One day, when the disciples gathered, suddenly an old man approached and bowed before the seat, claiming that he was a tiger who had devoured many people here in the past. Because of the master's enlightenment and teachings, he was able to escape his karmic body. Now he is about to ascend to heaven, so he came specifically to express his gratitude. After speaking, he disappeared. In the second year of the Dali era (767 AD), he passed away in seated meditation.

Chan Master Daoyuan, from Siming (place name). He studied at Dabao Temple (now Yongming Temple in Cixi), and for a long time followed Zuo Xi, seeking instruction on the methods of cessation and contemplation (止觀, zhiguan). He thoroughly understood the profound meaning. The students were all convinced (Li Hua said in the 'Zuo Xi Stele': 'Daoyuan of Mingzhou, fully savored the taste of Zuo Xi's teachings').

Chan Master Fayuan, studied at Fahua Temple in Yuezhou (place name). He learned from Zuo Xi and obtained his Dao (Yan Zhenqing recorded in the 'Precept Platform Inscription of Bao Ying Temple in Fuzhou': 'Therefore, we invited Chan masters of Zhiguan, Fayuan and Faquan, to reside and cultivate together.' This was in the sixth year of the Dali era (771 AD)).

A collateral lineage from Jingxi (Zhanran, name of a person)

Chan Master Pumen, from the He family of Yueyang (place name). His father, He Jie, served as the magistrate of Yixing County in Changzhou, so the family settled there. The master was diligent in his studies from a young age, passed the imperial examination, and served as an official in the court. Once he awakened to the falseness of the world, he removed his official hat, shaved his head, and resided in Nanyue Temple. He only kept Confucian and Buddhist texts by his side, and wore hemp clothing and coarse shoes. Afterwards, he visited Chan Master Jingxi, studied the principles of Zhiguan and the Lotus Sutra, and achieved profound attainments. He was skilled at writing and admired the ancient style. Chan Master Jingxi respected him and treated him as a friend, writing prefaces for both the 'Interpretation of the Sign' (釋簽, Shi Qian) and 'Supplement to Practice' (輔行, Fu Xing). He referred to himself as a disciple of Pumen. His writing was concise and powerful, enumerating the shortcomings of those who practiced Chan. Liang Su praised him, saying: 'The eminent monk Pumen Yuanhao of the Southeast is my close friend.' ('Preface to Sending Master Xu') On the sixth day of the last month of winter in the eighth year of the Zhenyuan era (792 AD), he passed away in a secluded room on Mount Jun, at the age of eighty-four. His teaching disciple, Tanhuan, collected his surviving writings, two hundred chapters, which were circulated in the world (Jingle Temple in Junshan Township, Yixing County, was where Chan Master Jingxi studied, and it was very close by).

數里。有南嶽寺)。

禪師元皓。字廣成。吳門秦氏。初于龍興寺從荊溪受法華止觀之道。宴處山林居心三昧。后住開元寺。梁田二君勸其著述。乃註解涅槃。于首序中自錄所證。著疏之時。感庭階產異華。人世莫識。五采靈禽飛翔往來。元和十二年仲冬示寂。塔于虎丘之南原。師之同學知名者百餘人。不列僧數者。翰林梁肅。諫議田敦。常侍崔恭三人也。門人稟教名世者。智凈。仲儀。子瑜。道如。仲良輩。

禪師行滿。萬州南浦人。首造石霜學禪法。后住天臺。聽荊溪說止觀頓悟妙旨。因棲止華頂峰下智者院充茶頭。夜臥土床。燒糞掃以暖其下。脫衣就床。蚤虱群唼。或捫其衣。寂無有也。所居檻外大松上有寄生小樹。遇師出坐必嫋嫋低俯。時謂此樹為茶頭作禮(裊而酌反長也)師於四十年間未嘗便溺。或謂大士現身。受食而實不食。故致此也。開寶中。預告人曰。我且行矣。即請眾誦文殊號。泊然而化。年八十八。嘗著涅槃疏。禪師法颙。于毗陵建安寺筑止觀堂。請荊溪講說其中。梁肅為作止觀堂記。

梁肅。字敬之。安定人。大曆貞元間。文士多尚古學。唯肅最稱淵奧。柳子厚記先友亦稱。其最善為文。嘗學天臺之道于荊溪。深得心要。執弟子禮甚恭。以止觀文義弘博覽者費日。乃刪定為

【現代漢語翻譯】 現代漢語譯本： （數里之外有南嶽寺）。

禪師元皓（禪師名號），字廣成，是吳門秦氏人。最初在龍興寺跟隨荊溪（法師名號）學習法華止觀之道。他喜歡安靜地住在山林里，內心專注於三昧（佛教禪定）。後來住在開元寺。梁田二位居士勸他著書立說，於是他註解《涅槃經》，在序言中記錄了自己的證悟。在撰寫疏文的時候，庭院裡長出奇異的花朵，世人都不認識，還有五彩的靈禽飛翔往來。元和十二年仲冬圓寂，塔在虎丘的南邊。元皓禪師的同學中有百餘人很有名氣，沒有列入僧人名錄的有翰林梁肅、諫議田敦、常侍崔恭三人。他的門人中以佛法聞名於世的有智凈、仲儀、子瑜、道如、仲良等人。

禪師行滿（禪師名號），是萬州南浦人。最初到石霜學習禪法，後來住在天臺。聽荊溪（法師名號）講說止觀，頓悟其中的妙旨。於是住在華頂峰下的智者院充當茶頭（負責燒水煮茶的僧人）。晚上睡在土床上，燒糞掃來取暖。脫下衣服上床睡覺，跳蚤虱子成群地叮咬他，他摸摸衣服，好像什麼都沒有一樣。他住的地方，窗外的大松樹上有一棵寄生的小樹，每當禪師出來坐著的時候，小樹必定會低頭彎腰，當時人們稱這棵樹為茶頭作禮。四十年間，禪師沒有大小便過。有人說他是大士（菩薩）顯現，接受食物但實際上不吃，所以才這樣。開寶年間，他預先告訴人們說：『我就要走了。』於是請大家誦唸文殊菩薩的名號，安然圓寂，享年八十八歲。曾經著有《涅槃疏》。禪師法颙（禪師名號）在毗陵建安寺建造止觀堂，請荊溪（法師名號）在其中講說。梁肅為之作《止觀堂記》。

梁肅（人名），字敬之，是安定人。大曆貞元年間，文人大多崇尚古學，只有梁肅最被稱讚為淵博深奧。柳宗元在記述先友時也稱讚他最擅長寫文章。他曾經向荊溪（法師名號）學習天臺之道，深刻領會了其中的精髓，以弟子之禮對待荊溪非常恭敬。因為《止觀》的文義弘大深博，閱讀的人耗費時間，於是刪減修訂為

【English Translation】 English version: (Several miles away is Nanyue Temple).

Chan Master Yuanhao (Chan Master's name), styled Guangcheng, was from the Qin family of Wumen. Initially, he studied the Dharma Flower Samatha-Vipassana path at Longxing Temple under Jingxi (Dharma Master's name). He enjoyed living quietly in the mountains and forests, focusing his mind on samadhi (Buddhist meditation). Later, he resided at Kaiyuan Temple. Laymen Liang and Tian encouraged him to write and compose, so he annotated the Nirvana Sutra, recording his own enlightenment in the preface. While writing the commentary, extraordinary flowers grew in the courtyard, which no one in the world recognized, and colorful spiritual birds flew back and forth. He passed away in the middle of winter in the twelfth year of Yuanhe. His stupa is located south of Tiger Hill. Among Chan Master Yuanhao's classmates, more than a hundred were well-known, including Hanlin Liang Su, Counselor Tian Dun, and Attendant Minister Cui Gong, who were not listed as monks. Among his disciples who became famous for their Dharma teachings were Zhijing, Zhongyi, Ziyu, Daoru, and Zhongliang.

Chan Master Xingman (Chan Master's name) was from Nanpu in Wanzhou. He first went to Shishuang to study Chan practice, and later resided in Tiantai. He listened to Jingxi (Dharma Master's name) explain Samatha-Vipassana and had a sudden realization of its profound meaning. Therefore, he stayed at the Zhizhe Institute under Huading Peak, serving as a tea server (a monk responsible for boiling water and making tea). He slept on a dirt bed at night, burning dung to warm it. When he took off his clothes and went to bed, fleas and lice swarmed him, but when he touched his clothes, it was as if there was nothing there. Outside the railing of his residence, there was a parasitic small tree on a large pine tree. Whenever the Chan Master came out to sit, the small tree would bow down. At that time, people called this tree 'paying homage to the tea server.' For forty years, the Chan Master did not urinate or defecate. Some said that he was a manifestation of a Bodhisattva, accepting food but not actually eating it, hence this phenomenon. During the Kaibao era, he foretold to people, 'I am about to depart.' Then he asked everyone to recite the name of Manjushri Bodhisattva, and he passed away peacefully at the age of eighty-eight. He once wrote a commentary on the Nirvana Sutra. Chan Master Fayong (Chan Master's name) built a Samatha-Vipassana hall at Jian'an Temple in Piling, inviting Jingxi (Dharma Master's name) to lecture there. Liang Su wrote the 'Record of the Samatha-Vipassana Hall' for it.

Liang Su (person's name), styled Jingzhi, was from Anding. During the Dali and Zhenyuan periods, scholars mostly admired ancient learning, but only Liang Su was praised as the most erudite and profound. Liu Zongyuan also praised him in his records of former friends, saying that he was the best at writing. He once studied the Tiantai path under Jingxi (Dharma Master's name), deeply understanding its essence, and treated Jingxi with great respect as a disciple. Because the meaning of Samatha-Vipassana was vast and profound, and reading it took a lot of time, he reduced and revised it into

六卷(慈雲有云。文雖簡要。而修相闕略)。又述統例以繫於后。謂止觀是救世明道之書。又為大師傳論。備敘傳教之大統。世謂論其文則雄深雅健。語其理則明白洞達。御史崔恭論之曰。知法要識權實。作天臺禪林寺碑。達教源用境智。作荊溪大師碑(見崔恭作梁氏集序)又曰。朝廷尚德。故以公為太子侍讀。國尚實錄。故以公為史館修撰。發號令敷王猷。故以公為翰林學士。三職齊著。則公之官于朝。不為不達矣。年過四十。士林歸宗比夫顏子黃叔度。不為不壽矣。彼碌碌者老於郎署。白首人世又何補哉。

李華。字遐叔。趙州贊皇人。累中進士宏辭科。天寶十一年。徙右補闕。安錄山亂屏居江南。李峴。表置幕府。擢吏部員外。即苦風痹。去官客山陽。勒子弟農。安於窮槁。晚事浮圖法。不甚著書。唯士大夫家傳墓版。州縣碑頌。時時赍金帛往請。乃強為應。嘗從荊溪受止觀。為述大意一篇。大曆初卒於家。

興道旁出世家

法師守素。初從邃師受觀心之法。既悟玄旨。入居京師大興善寺。足不越閫長誦法華。至三萬七千餘部。夜則虎狼侍座聽經。食則烏鵲就掌取粒。沙門幽玄贈之詩曰。三萬蓮經三十春。半生不踏院門塵。時以為實錄。

高論旁出世家

法師悟恩。字修已。路

【現代漢語翻譯】 六卷（慈雲說：『文辭雖然簡要，但修習的次第有所缺失』）。又闡述了總體的綱要附在後面，認為止觀是救世明道的書籍。又為大師作傳記，詳細敘述了傳教的大綱。世人評論他的文章雄渾深邃、典雅剛健，評論他的義理明白透徹。御史崔恭評論他說：『知曉佛法的要領，認識權巧和真實。』他撰寫了天臺禪林寺碑，通達教法的根源，運用境智。撰寫了荊溪大師碑（見崔恭所作的梁氏集序）。又說：『朝廷崇尚德行，所以任用他為太子侍讀。國家崇尚實錄，所以任用他為史館修撰。發佈號令，推行王道，所以任用他為翰林學士。』三種職務同時加於一身，那麼他在朝廷做官，不能說是不顯達了。年過四十，士人把他比作顏回（顏子）和黃憲（黃叔度），不能說是不長壽了。那些平庸之輩老死在郎署，白白地活在世上又有什麼用呢？

李華，字遐叔，趙州贊皇人。多次考中進士宏辭科。天寶十一年，調任右補闕。安祿山叛亂時隱居江南。李峴推薦他到幕府任職，升爲吏部員外。不久就得了風痹病，辭官客居山陽。告誡子弟務農，安於貧困。晚年信奉佛教，不怎麼著書。只有士大夫家傳的墓誌銘，州縣的碑文頌詞，時常帶著金帛來請他撰寫，才勉強應付。曾經跟隨荊溪學習止觀，為之撰寫了一篇大意。大曆初年去世於家中。

興道支派的隱士

法師守素，最初跟隨邃師學習觀心之法。領悟了玄妙的旨意后，居住在京師大興善寺。足不出戶，長年誦讀《法華經》，達到三萬七千多部。夜晚有虎狼侍立在座位旁聽經，吃飯時有烏鴉喜鵲飛到手掌上取食。沙門幽玄贈詩說：『三萬蓮經三十春，半生不踏院門塵。』當時的人認為這是真實的記錄。

高論支派的隱士

法師悟恩，字修已，路

【English Translation】 Six fascicles (Ciyun said: 'Although the text is concise, the order of practice is incomplete'). It also elaborates on the general outline attached at the end, considering 'Zhǐ Guān' (止觀, Cessation and Contemplation) as a book for saving the world and illuminating the path. It also serves as a biography for the Great Master, detailing the grand outline of teaching. People comment that his writing is majestic, profound, elegant, and vigorous, and his reasoning is clear and thorough. Imperial Censor Cui Gong commented: 'Knowing the essentials of the Dharma, recognizing expediency and truth.' He wrote the 'Tiāntái Chánlín Temple Stele' (天臺禪林寺碑), understanding the source of the teachings and applying realms and wisdom. He wrote the 'Jīngxī Great Master Stele' (荊溪大師碑) (see Cui Gong's preface to the Liang Family Collection). It is also said: 'The court values virtue, so he was appointed as the Crown Prince's attendant reader. The country values factual records, so he was appointed as a compiler in the History Bureau. Issuing orders and promoting the royal way, so he was appointed as a Hanlin Academician.' With three positions held simultaneously, it cannot be said that his official career was not prominent. Passing the age of forty, scholars compared him to Yánhuí (顏回, Yanzi) and Huáng Xiàn (黃憲, Huang Shudu), it cannot be said that he was not long-lived. What use are those mediocre people who grow old in the secretariat, living in the world in vain?

Lǐ Huá (李華), courtesy name Xiáshū (遐叔), was from Zàn Huáng (贊皇) in Zhàozhōu (趙州). He repeatedly passed the 'Jìnshì Hóngcí' (進士宏辭) examination. In the eleventh year of Tiānbǎo (天寶), he was transferred to Right Remonstrance Official. During the An Lushan Rebellion, he lived in seclusion in Jiangnan. Lǐ Xiǎn (李峴) recommended him to serve in his staff, and he was promoted to Assistant Minister of the Ministry of Personnel. Soon after, he suffered from wind-paralysis and resigned from his official position, residing as a guest in Shānyáng (山陽). He instructed his children to farm and be content with poverty. In his later years, he believed in Buddhism and did not write much. Only when families of scholar-officials needed epitaphs or when prefectures and counties needed inscriptions and eulogies, they would often bring gold and silk to request him to write, which he would reluctantly comply with. He once studied 'Zhǐ Guān' (止觀, Cessation and Contemplation) with Jīngxī (荊溪) and wrote a summary of its main ideas. He died at home in the early years of Dàlì (大曆).

Hermits from the Xīngdào (興道) lineage

Dharma Master Shǒusù (守素) initially studied the method of 'Guānxīn' (觀心, Contemplating the Mind) with Master Suì (邃師). After understanding the profound meaning, he resided in Dàxīngshàn Temple (大興善寺) in the capital. He never stepped outside the gate and recited the 'Lotus Sūtra' (法華經, Fǎ Huá Jīng) for more than 37,000 times. At night, tigers and wolves would attend his seat to listen to the sūtra, and during meals, crows and magpies would come to his palm to take grains. The śrāmaṇa Yōuxuán (幽玄) gifted him a poem saying: 'Thirty springs with thirty thousand Lotus Sūtras, half a lifetime without stepping on the dust of the temple gate.' People at the time considered this a true record.

Hermits from the Gāolùn (高論) lineage

Dharma Master Wù'ēn (悟恩), courtesy name Xiūyǐ (修已), Lù

氏常熟人。年十三。聞誦彌陀經心有所感。遂投破山興福寺求度。初學毗尼。聞天臺三觀六即之說深符其意。晉開運初。造錢唐慈光因師室。因講次覆述剖析幽微。時稱義虎。及繼踵開法。道名大播。初是一家教典。自會昌毀廢文義殘闕。師尋繹十妙研核五重。講演大部二十餘過。法華大意昭著於世。師之力也。與人言。不問賢愚悉示一乘圓意。或疑不善逗機。師曰。與作毒鼓之緣耳。平時一食。不離衣缽。不畜財貨臥必右脅。坐必加趺。晨粥親視明相。每布薩(此云凈住)大眾雲集。潛然淚下。蓋思大集有無戒滿閻浮之言也。每以凈業誨人。往生者多感瑞相。雍熙三年八月朔。中夜有白光自井而出。謂門人曰。吾報緣盡矣。乃絕粒禁言一心念佛。忽夢擁納沙門。執金罏焚香。三繞其室。自稱灌頂。吾已生凈土。嘉汝所修。故來相迎。夢覺語其徒。猶聞異香。二十五日。為眾說止觀指歸及觀心大義。即端坐面西而逝。寺眾文偃。聞空中絲竹鈴鐸之音。久而漸遠。荼毗得舍利無算。后三十一年。法孫智圓。獲遺骨于學眾。乃鑿石為塔。葬于馬腦坡。

法師文備。字昭本。福之侯官鄭氏誦法華維摩圓覺十六觀小般若等。精練不忘。晉天福間。至會稽傳百法論。聞天臺三觀為學者指南。遂來謁因師晝夜研心。凡法華凈

【現代漢語翻譯】 現代漢語譯本： 釋義虎，俗姓氏，常熟人。十三歲時，聽聞誦讀《彌陀經》心有所感，於是前往破山興福寺請求出家。最初學習毗尼（Vinaya，戒律），聽聞天臺宗的三觀（空觀、假觀、中觀）六即（理即、名字即、觀行即、相似即、分證即、究竟即）之說，深合其意。晉朝開運初年，前往錢唐慈光拜見因師。因師講經時，他能複述並剖析精微之處，當時被稱為『義虎』。及至繼承因師之法，道名廣為傳播。最初只是一家之教典，自從會昌年間毀壞后，文義殘缺。義虎法師尋繹十妙（境妙、智妙、行妙、位妙、三法妙、應妙、果妙、感應妙、神通妙、說法妙），研核五重（釋名顯體、辨相攝用、明宗定義、約教判位、開權顯實），講演大部經典二十餘遍，《法華大意》得以昭著於世，實乃義虎法師之力。與人交談，不問賢愚，都開示一乘圓滿之意。有人懷疑這樣做不善於隨機教化，義虎法師說：『這只是與他們結下毒鼓之緣罷了。』（毒鼓：比喻佛法能使聞者即使未解其義，也能種下得度的因緣） 平時每日只吃一餐，衣缽不離身。不積蓄財物，睡覺必定右脅而臥，坐時必定跏趺坐。早晨煮粥親自察看天色。每次布薩（Posadha，此云凈住，即每半月舉行一次的誦戒儀式）大眾雲集，義虎法師常常悄然流淚，大概是想到《大集經》中有『無戒滿閻浮』（Jambudvipa，指我們所居住的這個世界）之言。他常常用凈土法門教誨他人，往生凈土者多有感應瑞相。雍熙三年八月初一，半夜有白光從井中而出。義虎法師告訴門人說：『我的報緣將盡了。』於是絕食禁語，一心念佛。忽然夢見有沙門擁著他，手執金爐焚香，繞室三匝，自稱是灌頂菩薩，說：『我已經往生凈土，嘉獎你所修行的功德，所以前來迎接。』夢醒后告訴弟子，仍然聞到異香。二十五日，為大眾講說《止觀指歸》及《觀心大義》，隨即端坐面西而逝。寺中大眾文偃，聽到空中傳來絲竹鈴鐸之音，良久才漸漸遠去。荼毗（火化）后得到無數舍利。三十一年後，法孫智圓在學眾中找到義虎法師的遺骨，於是鑿石為塔，葬于馬腦坡。 法師文備，字昭本，福州侯官人，姓鄭。誦讀《法華經》、《維摩經》、《圓覺經》、《十六觀經》、《小般若經》等，精熟不忘。晉朝天福年間，到會稽傳講《百法論》。聽聞天臺宗的三觀是學者的指南，於是前來拜見因師，晝夜研習，凡是《法華經》、《凈

【English Translation】 English version: Shi Yi Hu, whose secular surname was Shi, was a native of Changshu. At the age of thirteen, he was moved upon hearing the recitation of the 'Amitabha Sutra,' and subsequently went to Poshan Xingfu Temple to seek ordination. He initially studied the Vinaya (precepts). Upon hearing the Tiantai teachings of the Threefold Contemplation (emptiness, provisional existence, and the middle way) and the Six Identities (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and ultimate identity), he found them deeply agreeable. In the early years of the Kaiyun era of the Jin Dynasty, he went to Qiantang Ciguang to visit Master Yin. During Master Yin's lectures, he was able to reiterate and analyze the subtle points, and was known at the time as 'Yi Hu' (Righteous Tiger). When he succeeded Master Yin in propagating the Dharma, his reputation spread widely. Initially, it was only the teachings of one school, but since the destruction during the Huichang era, the texts were incomplete. Master Yi Hu sought out the Ten Subtleties (subtlety of object, subtlety of wisdom, subtlety of practice, subtlety of position, subtlety of the three dharmas, subtlety of response, subtlety of result, subtlety of interaction, subtlety of supernatural power, and subtlety of preaching) and thoroughly examined the Five Levels of Profound Meaning (explaining the name to reveal the substance, distinguishing the characteristics to encompass the function, clarifying the doctrine to define the meaning, relating the teachings to classify the position, and opening the provisional to reveal the real). He lectured on the major scriptures more than twenty times, and the 'Great Meaning of the Lotus Sutra' was able to be clearly manifested in the world, truly due to the efforts of Master Yi Hu. When speaking with people, regardless of whether they were wise or foolish, he would reveal the complete meaning of the One Vehicle. Some doubted that this was not skillful in adapting to the capacity of the audience, but Master Yi Hu said, 'It is merely creating a connection with them through the poison drum.' (The poison drum is a metaphor for the Dharma's ability to plant the seeds of liberation in those who hear it, even if they do not understand its meaning.) Normally, he would only eat one meal a day, and his robes and bowl were always with him. He did not accumulate wealth, and when sleeping, he would always lie on his right side. When sitting, he would always sit in the lotus position. In the morning, he would personally observe the sky when preparing porridge. Each time there was a Posadha (purification and dwelling, a bi-monthly recitation of precepts), the masses would gather, and Master Yi Hu would often shed tears silently, probably thinking of the words in the 'Mahasamghata Sutra' about 'the absence of precepts filling Jambudvipa' (the world we live in). He often taught others using the Pure Land method, and many who were reborn in the Pure Land had auspicious signs. On the first day of the eighth month of the third year of the Yongxi era, in the middle of the night, a white light emerged from the well. Master Yi Hu told his disciples, 'My karmic conditions are coming to an end.' Thereupon, he stopped eating and speaking, and single-mindedly recited the Buddha's name. Suddenly, he dreamed that a Shramana (monk) was embracing him, holding a golden censer and burning incense, circling the room three times, and claiming to be the Guanding (Abhisheka) Bodhisattva, saying, 'I have already been reborn in the Pure Land, and I commend your merits, so I have come to welcome you.' After waking from the dream, he told his disciples that he still smelled the fragrance. On the twenty-fifth day, he lectured to the assembly on the 'Directives on Cessation and Contemplation' and the 'Great Meaning of Contemplating the Mind,' and then sat upright facing west and passed away. The assembly at the temple, led by Wen Yan, heard the sounds of silk and bamboo instruments and bells in the air, which gradually faded away after a long time. After cremation, countless Sharira (relics) were obtained. Thirty-one years later, his Dharma grandson, Zhiyuan, found Master Yi Hu's remains among the students, and then carved a stone pagoda and buried them on Manao Slope. Master Wen Bei, whose style name was Zhaoben, was a native of Houguan in Fuzhou, with the surname Zheng. He recited the 'Lotus Sutra,' 'Vimalakirti Sutra,' 'Perfect Enlightenment Sutra,' 'Sixteen Contemplations Sutra,' and 'Smaller Prajna Sutra,' etc., with proficiency and without forgetting. During the Tianfu era of the Jin Dynasty, he went to Kuaiji to transmit the 'Treatise on the Hundred Dharmas.' Hearing that the Tiantai Threefold Contemplation was a guide for scholars, he came to visit Master Yin and studied diligently day and night. All the 'Lotus Sutra,' 'Pure

名光明疏句止觀諸文。悉洞其旨。每與同門恩師。覆述觀法莫逆於心。恩謂人曰。備雖後進。已與吾並驅于義解之途矣。恩師既沒。復北面事恩以卒其業。師氣度深靖終日如愚。或勸其誨人。師曰。講授滿門祖風未墜。抗跡開居從吾所好。於是陶神妙觀。坐忘一室者。三十餘秋。雍熙二年八月。微疾憑幾三出圓相謂侍人曰。此吾所見凈土事也。言訖累足而逝。

法師慶昭。字子文。錢唐胡氏。幼依開化院出家。十三受具戒。學天臺之道。于奉先清師用力十七年。奉先謝世。眾請師嗣講。宛有父師之風。未幾徙居石壁。屬城南梵天。遇明舍所居為講院。師徇請來居。講風大振。天禧元年四月。無疾而化。平時講說法華止觀諸部。共百餘周。傳教弟子。自咸潤而下九十七人。先是光明玄義有廣略二本。恩師制發揮記解釋略本。弟子清敏二師。共結難辭輔成師義。於是法智大師撰扶宗釋難。力救廣本十種觀心。師與孤山亦撰辨訛。以救發揮之說。法智乃復備引前後之文詳而論之。號十義書。而四明之學者。始指恩清昭圓之學。稱為山外。蓋貶之之辭云。

法師智圓。字無外。自號中庸子。或名潛夫。錢唐徐氏。學語即知孝悌。稍長常析木濡水。就石書字。列花卉若綿蕝(租曰反。漢書叔孫通治朝儀。為綿蕝野外

【現代漢語翻譯】 現代漢語譯本： 他對《名光明疏》、《句止觀》等天臺宗典籍的精髓都徹底領悟。他經常與同門恩師一起探討觀法，彼此心領神會，毫無隔閡。恩師曾對人說：『智備雖然是後輩，但在義理的理解上已經與我並駕齊驅了。』恩師去世后，智備又以弟子之禮侍奉恩師的老師，以完成自己的學業。智備禪師氣度深沉平靜，整日看起來好像很愚鈍。有人勸他教導他人，他說：『講授經義的風氣在門內很盛，祖師的傳統沒有衰落。我隱居修行，只是順從自己的愛好。』於是，他沉浸在玄妙的觀法中，在禪房中坐忘，一晃就是三十多年。雍熙二年八月，他略感不適，靠著幾案，三次畫出圓相，對侍奉的人說：『這是我所見到的凈土景象。』說完，便雙腿交疊而逝。 法師慶昭，字子文，是錢塘人胡氏之子。他從小就在開化院出家，十三歲時受具足戒。他學習天臺宗的教義，在奉先清師門下用功十七年。奉先去世后，眾人請慶昭法師繼承講席，他講經說法宛如其師。不久，他遷居到石壁。恰逢城南梵天寺遇到一位賢明的施主，將住所改為講院，邀請慶昭法師前去居住。慶昭法師的講經之風因此大振。天禧元年四月，慶昭法師無疾而終。他平時講授《法華經》、《止觀》等經典，總共一百多遍。傳教的弟子，從咸潤以下共有九十七人。早先，《光明玄義》有廣本和略本兩種版本。恩師製作了《發揮記》來解釋略本，弟子清敏二位法師共同整理疑難詞句，輔助完善恩師的義理。於是，法智大師撰寫了《扶宗釋難》，極力維護廣本的十種觀心。慶昭法師與孤山也撰寫了《辨訛》，來反駁《發揮記》的說法。法智大師於是又廣泛引用前後的文獻，詳細地論述，寫成了《十義書》。而四明地區的學者，開始將恩師、清師、昭師、圓師的學說，稱為『山外』，這大概是貶低他們的說法。 法師智圓，字無外，自號中庸子，又名潛夫，是錢塘徐氏之子。他從小就懂得孝順父母、友愛兄弟。長大后，他經常在樹木上或水邊，用石頭寫字，排列花草，好像綿蕝（zú yuē fǎn，漢書叔孫通治朝儀，為綿蕝野外）一樣。

【English Translation】 English version: He thoroughly understood the essence of Tiantai doctrines such as 'Ming Guangming Shu' (Commentary on the Sutra of Golden Light) and 'Ju Zhiguan' (Sentences from the Great Concentration and Insight). He often discussed the methods of contemplation with his fellow disciple and respected teacher, understanding each other perfectly. The teacher once said to others, 'Zhibei, although a junior, has already kept pace with me in the path of understanding the meaning of the scriptures.' After the teacher passed away, Zhibei served the teacher's teacher as a disciple to complete his studies. Chan Master Zhibei had a deep and calm demeanor, appearing foolish all day long. Someone advised him to teach others, but he said, 'The tradition of lecturing on scriptures is flourishing within the school, and the tradition of the patriarchs has not declined. I live in seclusion and practice, simply following my own preferences.' Thus, he immersed himself in the profound methods of contemplation, sitting in meditation in his room for more than thirty years. In August of the second year of Yongxi, he felt slightly unwell, leaned on the table, and drew a circle three times, saying to those who served him, 'This is the Pure Land I have seen.' After saying this, he passed away with his legs crossed. Dharma Master Qingzhao, styled Ziwen, was a native of Qiantang, from the Hu family. He became a monk at Kaihua Monastery at a young age, and received the full precepts at the age of thirteen. He studied the doctrines of the Tiantai school, diligently practicing under Master Qing of Fengxian for seventeen years. After Fengxian passed away, the congregation invited Dharma Master Qingzhao to succeed him in lecturing, and his sermons were just like his teacher's. Soon after, he moved to Shibi. It happened that Fantian Temple in the south of the city encountered a wise benefactor who converted his residence into a lecture hall, inviting Dharma Master Qingzhao to reside there. The Dharma Master Qingzhao's style of lecturing flourished greatly as a result. In April of the first year of Tianxi, Dharma Master Qingzhao passed away without illness. He usually lectured on the 'Lotus Sutra', 'Zhiguan' (Concentration and Insight), and other scriptures, for a total of more than one hundred times. He had ninety-seven disciples who transmitted the teachings, starting from Xianrun. Earlier, there were two versions of the 'Guangming Xuanyi' (Profound Meaning of the Sutra of Golden Light), a broad version and a concise version. The teacher made the 'Fahui Ji' (Record of Development) to explain the concise version, and the two disciples Qingmin jointly organized difficult words and phrases to assist and improve the teacher's meaning. Thereupon, Great Master Fazhi wrote the 'Fuzong Shinan' (Supporting the School and Resolving Difficulties), vigorously defending the ten kinds of contemplation of the broad version. Dharma Master Qingzhao and Gushan also wrote the 'Bian'e' (Distinguishing Errors) to refute the 'Fahui Ji's' statement. Master Fazhi then widely cited the texts before and after, discussing them in detail, and wrote the 'Shiyi Shu' (Book of Ten Meanings). And the scholars of the Siming area began to call the teachings of Teacher En, Teacher Qing, Teacher Zhao, and Teacher Yuan as 'outside the mountain', which was probably a derogatory term. Dharma Master Zhiyuan, styled Wuwai, called himself Zhongyongzi, also known as Qianfu, was a native of Qiantang, from the Xu family. From a young age, he knew filial piety and brotherly love. As he grew older, he often wrote characters with stones on trees or by the water, arranging flowers and plants like mianjue (zú yuē fǎn, Han Shu Shusun Tong Zhi Chao Yi, wei mianjue yewai).

習之。注云綿蕝者。束茅表位也)戲為講訓之狀。父母異之令入空門。八歲即受具戒。二十一聞奉先清師傳天臺三觀之道。負笈造焉。摳衣問辨。凡二年而清亡。遂往居西湖孤山。學者如市。杜門樂道。與處士林通為鄰友。王欽若出撫錢唐。慈雲遣使邀師。同往迓之。師笑謂使人曰。錢唐境上。且駐卻一僧。師早癭瘵疾。故又號病夫。講道吟哦未嘗少倦。預戒門人曰。吾歿后毋厚葬以罪我。毋建塔以誣我。毋謁有位求銘以虛美我。宜以陶器二合而瘞立石志名字年月而已。及亡門人如所戒。斂以陶器𣃁所居巖以藏之。不屋而壇。時乾興元年二月也。得年四十有七。后十五年。積雨山頹。門人開視陶器。肉身不壞爪𩬊俱長。唇微開露齒若珂玉。乃更襲新衣。屑眾香散其上。而重瘞之(重音仲再也)崇寧三年。賜謚法慧大師。其所撰述文殊般若經疏。遺教經疏各二卷(凈覺撰助宣記)般若心經疏。瑞應經疏。四十二章經注。不思議法門經疏。無量義經疏(玉慧覺撰雜珠記)普賢行法經疏。彌陀經疏各一卷。首楞嚴經疏十卷。世號十本疏主。又撰闡義鈔三卷(釋請觀音經疏)。索隱記四卷(釋光明句)。刊正記二卷(釋觀經疏)。表微記一卷(釋光明玄)。垂裕記十卷(釋凈名略疏)。發源機要記二卷(釋涅槃玄)。百非鈔一

【現代漢語翻譯】 （習之，註疏中說『綿蕝』是指用茅草捆紮起來作為標誌位置的東西）他模仿講經說法的樣子，父母認為他與衆不同，就讓他進入佛門。八歲就受了具足戒。二十一歲時，聽說奉先清師傳授天臺宗的三觀之法，就揹著書箱去拜訪他，虛心請教，辯論問題。兩年後，清師去世，於是前往西湖孤山居住，向他求學的人很多。他閉門專心修道，與隱士林通為鄰居好友。王欽若出任錢塘的安撫使，慈雲派人邀請智圓法師一同去迎接他。智圓法師笑著對來人說：『錢塘境內，暫且留住一個和尚吧。』智圓法師早年就患有癭瘵病（頸淋巴結核），所以又號稱病夫。他講經說法、吟詩作賦，從不感到疲倦。預先告誡弟子們說：『我死後不要厚葬，那樣會增加我的罪過；不要建塔來欺騙我；不要去拜訪有權勢的人寫墓誌銘來虛假地讚美我。應該用兩個陶器合在一起埋葬，立一塊石頭刻上名字和年月就可以了。』去世后，弟子們按照他所說的，用陶器盛殮，埋葬在他居住的巖石旁，不蓋房屋，只筑一個土壇。當時是乾興元年二月，享年四十七歲。十五年後，因為連日下雨，山體崩塌，弟子們打開陶器檢視，發現他的肉身沒有腐壞，指甲和頭髮都長長了，嘴唇微微張開，牙齒像珂玉一樣潔白。於是給他換上新的衣服，撒上各種香料，然後重新埋葬。（重，是再次的意思）崇寧三年，朝廷賜予他『法慧大師』的謚號。他所撰寫的《文殊般若經疏》、《遺教經疏》各二卷（凈覺撰寫《助宣記》），《般若心經疏》、《瑞應經疏》、《四十二章經注》、《不思議法門經疏》、《無量義經疏》（玉慧覺撰寫《雜珠記》），《普賢行法經疏》、《彌陀經疏》各一卷，《首楞嚴經疏》十卷，世人稱他為『十本疏主』。又撰寫《闡義鈔》三卷（解釋《請觀音經疏》），《索隱記》四卷（解釋《光明句》），《刊正記》二卷（解釋《觀經疏》），《表微記》一卷（解釋《光明玄》），《垂裕記》十卷（解釋《凈名略疏》），《發源機要記》二卷（解釋《涅槃玄》），《百非鈔》一卷。

【English Translation】 (Xi zhi. The annotation says 'mian jue' (綿蕝) refers to binding thatch to mark a position.) He playfully imitated lecturing, and his parents, recognizing his uniqueness, sent him to the Buddhist order. He received the complete precepts (具戒) at the age of eight. At twenty-one, upon hearing that Qing (清) Teacher of Fengxian (奉先) was transmitting the Tiantai (天臺) Threefold Contemplation (三觀) doctrine, he carried his books to visit him, humbly seeking instruction and debating issues. After two years, Qing (清) passed away, so he went to live on Gushan (孤山) in West Lake (西湖), where scholars flocked to him. He secluded himself to cultivate the Way (道), becoming neighbors and friends with the recluse Lin Tong (林通). When Wang Qinruo (王欽若) was appointed Pacification Commissioner of Qiantang (錢唐), Ciyun (慈雲) sent a messenger to invite the master to greet him together. The master smiled and said to the messenger, 'Let a monk temporarily reside within the borders of Qiantang (錢唐).' Master Zhiyuan (智圓) suffered from scrofula (癭瘵) from an early age, hence he was also known as the 'Sick Man' (病夫). He never tired of lecturing, reciting poetry, and writing. He forewarned his disciples, 'After my death, do not give me a lavish burial, as that would increase my offenses; do not build a pagoda to deceive me; do not seek inscriptions from those in high positions to falsely praise me. It is appropriate to bury me in two combined earthenware vessels, with a stone marker inscribed with my name and the year and month.' After his death, the disciples followed his instructions, placing him in earthenware vessels and burying him beside the rock where he lived, without building a house, only erecting an earthen altar. This was in the second month of the first year of Qianxing (乾興), at the age of forty-seven. Fifteen years later, due to continuous rain, the mountain collapsed. The disciples opened the earthenware vessels and found that his physical body had not decayed, his nails and hair had grown, his lips were slightly open, and his teeth were as white as jade. So they changed him into new clothes, scattered various incenses on him, and reburied him. (Re- means again.) In the third year of Chongning (崇寧), he was posthumously granted the title 'Great Master Fahui' (法慧大師). He authored the commentaries on the Manjushri Prajna Sutra (文殊般若經疏) and the Sutra of the Deathbed Teachings (遺教經疏), each in two volumes (with Jingjue's (凈覺) Auxiliary Proclamation Record (助宣記)); the Heart Sutra Commentary (般若心經疏), the Auspicious Response Sutra Commentary (瑞應經疏), the Commentary on the Sutra in Forty-Two Sections (四十二章經注), the Commentary on the Inconceivable Dharma Door Sutra (不思議法門經疏), the Commentary on the Sutra of Immeasurable Meanings (無量義經疏) (with Yuhui Jue's (玉慧覺) Miscellaneous Pearl Record (雜珠記)); the Commentary on the Sutra on the Practice and Vows of Samantabhadra (普賢行法經疏), the Commentary on the Amitabha Sutra (彌陀經疏), each in one volume; and the Commentary on the Shurangama Sutra (首楞嚴經疏) in ten volumes. He was known as the 'Master of the Ten Commentaries' (十本疏主). He also wrote the Elucidation of Meaning Notes (闡義鈔) in three volumes (explaining the Sutra of Requesting Avalokiteshvara (請觀音經疏)), the Seeking Hidden Meanings Record (索隱記) in four volumes (explaining the Sentences of Light (光明句)), the Correcting and Rectifying Record (刊正記) in two volumes (explaining the Contemplation Sutra (觀經疏)), the Manifesting Subtleties Record (表微記) in one volume (explaining the Profound Meaning of Light (光明玄)), the Record of Transmitting Benefits (垂裕記) in ten volumes (explaining the Brief Commentary on the Vimalakirti Sutra (凈名略疏)), the Record of Essential Mechanisms of Originating Sources (發源機要記) in two volumes (explaining the Profound Meaning of the Nirvana Sutra (涅槃玄)), and the Hundred Non-Theses Notes (百非鈔) in one volume.

卷(釋涅槃疏金剛身品百非之義)。三德指歸二十卷(釋涅槃疏)。顯性錄四卷(釋金錍)。摭華鈔二卷(釋圭峰蘭盆疏)。西資鈔一卷(釋自造彌陀疏)。詒謀鈔一卷(釋自造心經疏)。谷響鈔五卷(釋自造楞嚴疏)。析重鈔一卷(釋自造文殊般若疏。大論云析重令輕)正義一卷(釋十不二門)閑居編五十一卷(雜著詩文)皆假道適情為法行化之。旁贊云。嘗謂楞嚴一經。劇談常住真心。的示一乘修證。為最後垂範之典。門人有以撰疏為請曰。此經解者。已二三家。學者未安其說。師胡不以三觀四教約文申義以啟後人。師從之。研核大義。以為智者三止之說。與經懸契。凈覺謂其得經之深非諸師所可及也(林間錄。天臺聞西天有首楞嚴。以世主秘嚴不肯傳佈。天臺常遙禮愿。早至此土。又清涼云。此經吾不得而見之矣。當有宰官菩薩以文章翻譯佛語。又數百年。當有肉身比丘。以吾教釋此經)其疏四十二章經云。佛教東傳。與仲尼伯陽之說為三。然孔老之訓。談性命未極于唯心。言報應未臻於三世。至於治天下安國家不可一日無也。至若釋氏之為教。指虛空界悉我自心。非止言太極生兩儀玄牝為天地根而已。考善惡報應悉我自業。非止言上帝無常天網恢恢而已。有以見仲尼伯陽。雖廣大悉備。其于齊神明研至理者。

略指其趣耳。大暢其妙者。則存乎釋氏之教歟。又曰。復性有淺深。言事有遠近。不得不異也。至於遷善遠惡勝殘去殺。不得不同也。

梵天昭法師法嗣

法師咸潤字巨源。越上虞鄭氏。七歲事等慈子明。進受具戒精究毗尼。因入天臺讀智者三觀文有所省。遂詣錢唐開化昭師學。博通法華凈名涅槃楞嚴之旨。昭師敬其夙成俾之分座。及昭師赴梵天。復令自代。景德四年。上虞宰裴煥。與里中緇素。迎還等慈宣演大教。天喜初。徙講郡之隆教。述簽疑以三種消伏。俱約圓論。為凈覺所破。昭師示寂。復授以罏拂。嗣居梵天。講演無虛日。天聖三年。徙居會稽永福。聚徒五百。日遣眾行化以供二時。嘗造普賢像率眾行道。大士放光證明。時人尊之。曰懺主。謂可亞慈雲也。門人述其德曰。師踞猊床揮麈柄。時漸三紀。五舍百講。業成名立無愧古人。乃請李淑。撰傳教弟子題名記。善朋為之首云。

孤山圓法師法嗣

法師惟雅。久依孤山悉得其旨。孤山制西資鈔以解彌陀疏。扶病隱幾口占其文。使雅師筆之。初日午後染毫。翌日初夜絕筆云。

鏡庵曰。孤山以高世之才彌天之筆。著十疏以通經。述諸鈔以解疏。其于翼贊教門厥功茂矣。但其相承所說法門。言境觀則以真心為境。論總別則以理

【現代漢語翻譯】 現代漢語譯本： 僅僅是略微提及其中的趣味罷了。要充分闡述其中的精妙之處，恐怕要歸於釋迦牟尼的教義了。又說，『復性』有深淺之分，談論事物有遠近之別，不得不有所不同。至於改過從善、遠離邪惡、戰勝殘暴、去除殺戮，這一點是絕對不能不同的。

梵天昭法師的法嗣

法師咸潤，字巨源，是越州上虞人鄭氏之子。七歲時侍奉等慈寺的子明法師，後來受具足戒，精研毗尼（Vinaya，戒律）。因為在天臺山閱讀智者大師的《三觀文》時有所領悟，於是前往錢塘拜開化寺的昭法師為師學習。廣泛通曉《法華經》、《維摩詰經》、《涅槃經》、《楞嚴經》的宗旨。昭法師敬佩他早年成就，讓他分座講法。等到昭法師前往梵天寺，又讓他代理主持。景德四年，上虞縣令裴煥，與當地的僧人和信徒，迎接咸潤法師回到等慈寺宣講佛法。天禧初年，遷到郡里的隆教寺講法。撰寫《簽疑》用三種消伏的方法，都依據圓融的理論，被凈覺法師所駁斥。昭法師圓寂后，咸潤法師被授予罏拂（拂塵，象徵住持之位），繼承住持梵天寺。每天講經說法，沒有空閑。天聖三年，遷居到會稽的永福寺，聚集了五百名弟子。每天派遣弟子們外出化緣，以供養早晚兩餐。曾經建造普賢菩薩像，帶領大眾繞佛行道，普賢菩薩放出光明作為證明，當時的人們尊敬他，稱他為『懺主』，認為他可以與慈雲法師相媲美。門人敘述他的德行說：『法師坐在獅子座上，揮動著拂塵，時間漸漸過去了三十年。經歷了五次寺院，講經百次。事業有成，名聲顯赫，無愧於古人。』於是請李淑撰寫《傳教弟子題名記》，善朋擔任首座。

孤山圓法師的法嗣

法師惟雅，長期依止孤山法師，完全領會了他的宗旨。孤山法師撰寫《西資鈔》來解釋《彌陀疏》，在生病時靠著幾案口述其文，讓惟雅法師筆錄。第一天從中午過後開始動筆，第二天初夜時分完成。

鏡庵說：孤山法師以高超的才華和彌天的文筆，撰寫了十部疏來通達經典，撰寫各種鈔來解釋疏。他對輔助弘揚佛法教義的功勞非常巨大。但是他所傳承的法門，在談論境觀時，以真心為境；在論述總別時，以理……

【English Translation】 English version: It only slightly touches upon the interest within. To fully elaborate on its subtleties, it probably belongs to the teachings of Shakyamuni. It is also said, 'The restoration of nature' has shallow and deep aspects, and discussions of matters have near and far perspectives, so there must be differences. As for correcting wrongdoings and pursuing goodness, staying away from evil, overcoming violence, and eliminating killing, there must be no difference.

Dharma Heir of Dharma Master Zhao of Fantian (Brahma Heaven Temple)

Dharma Master Xianrun, styled Juyuan, was Zheng of Shangyu (a district in Yuezhou), Zhejiang. At the age of seven, he served Dharma Master Ziming of Dengci Temple. Later, he received the complete precepts and diligently studied the Vinaya (discipline). Because he had some understanding while reading the 'Treatise on the Three Contemplations' by Zhiyi (智者, founder of the Tiantai school) on Mount Tiantai, he went to Qiantang (present-day Hangzhou) to study under Dharma Master Zhao of Kaihua Temple. He extensively understood the tenets of the 'Lotus Sutra', the 'Vimalakirti Sutra', the 'Nirvana Sutra', and the 'Surangama Sutra'. Dharma Master Zhao admired his early achievements and allowed him to share the seat for lecturing. When Dharma Master Zhao went to Fantian Temple, he again had him take his place. In the fourth year of Jingde (era name), Pei Huan, the magistrate of Shangyu, along with local monks and laypeople, welcomed Dharma Master Xianrun back to Dengci Temple to propagate the Dharma. In the early years of Tianxi (era name), he moved to Longjiao Temple in the prefecture to lecture. He wrote 'Qianyi' (Notes on Doubts), using three methods of subduing, all based on the perfect and harmonious theory, which was refuted by Dharma Master Jingjue. After Dharma Master Zhao passed away, Dharma Master Xianrun was given the brazier and whisk (symbols of the abbot's position) and succeeded as the abbot of Fantian Temple. He lectured on the scriptures every day without fail. In the third year of Tiansheng (era name), he moved to Yongfu Temple in Kuaiji (present-day Shaoxing), gathering five hundred disciples. Every day, he sent disciples out to solicit alms to provide for the morning and evening meals. He once built a statue of Samantabhadra Bodhisattva and led the assembly in circumambulating the Buddha, with the Bodhisattva emitting light as proof. People at the time respected him and called him 'Repentance Master', considering him comparable to Dharma Master Ciyun. His disciples narrated his virtues, saying: 'The Dharma Master sits on the lion throne, wielding the whisk, and time has gradually passed for thirty years. He has experienced five temples and lectured hundreds of times. His career is accomplished, and his reputation is prominent, without shame to the ancients.' Therefore, they invited Li Shu to write 'Records of the Names of Disciples Who Transmitted the Teachings', with Shan Peng serving as the head.

Dharma Heir of Dharma Master Yuan of Gushan (Solitary Hill)

Dharma Master Weiya had long relied on Dharma Master Yuan of Gushan and fully understood his tenets. Dharma Master Yuan of Gushan wrote 'Xizi Chao' (Commentary on Western Resources) to explain the 'Amitabha Commentary', dictating the text while leaning on a desk due to illness, and having Dharma Master Weiya write it down. The first day, he began writing after noon, and the next day, he finished writing at the beginning of the night.

Jingan said: Dharma Master Yuan of Gushan, with his extraordinary talent and vast writing skills, wrote ten commentaries to understand the scriptures and wrote various notes to explain the commentaries. His contribution to assisting in propagating the Buddhist teachings is immense. However, the Dharma gate he inherited, when discussing the realm of contemplation, takes the true mind as the realm; when discussing the general and the specific, takes principle as...

性為總。判事法二觀不許修證。廢光明廣本。不用觀心。唯論心具心造不許色具色造。如是等義布諸簡策。於是義學之士有習其說者。世必指為山外諸師之見。惜哉。夫稱宗師者須具三眼。一曰教眼。明識權實大小之法也。二曰道眼。親踐諸行修證之門也。三曰宗眼。深窮圓頓即具之旨也。往往山外諸師宗眼未明。以故所見未臻圓極耳。別教菩薩。神通智慧豈容思議。以由未證圓位被斥為權。又初地不知二地舉足下足。一切聖賢皆以無為法而有差別。然則議山外者。請以此意恕之。

凈光法師旁出世家

法師行靖與行紹。皆錢唐人。同依壽禪師出家。通練律部。同居石壁寺(去杭二十里在龍山之西)時韶國師法道大振。初往從之。國師觀其法器。即使往學三觀于螺溪之席。二師既偕往。講求大義旦夜不息。未幾所學已成乃復回石壁為眾講說。前後五十年。確守山林之操。未嘗出遊閭里。吳中宿學皆服其高潔。嵩明教論之曰。出家于壽公。學法于寂公。見知于韶公。三皆奇節異行不測人也。二師皆得以親事之豈不偉歟。

法師知廉。賜號通鑑。久學螺溪。以其師崇建殿宇。將永歲寒之績為請彭城公錢儼(忠懿王弟)作傳教院碑于螺溪。時太宗雍熙三年也。

法師愿齊。錢唐人。吳越國時。賜號

崇法。初傳凈光之道精研止觀。后參韶國師發明玄奧。周顯德初。螺溪居民張彥安詣凈光曰。家居東南里所。陰晦之夕。必有鬼神吟嘯考擊鐘鼓之聲。又嘗夢龍遊其地。非愚民所居。愿以奉師。師往視之。見山水秀異謂眾曰。此伽藍地也。夢龍遊者。豈龍樹之道將興此地耶。因納之。愿齊初為法華紹巖弟子。聞其事以白師。輟眾施三萬為建法堂廚屋。覆苫累塊悉尚樸素。蓋稟師之誡也。既成。凈光與學徒二十人俱往。既而云居韶禪師(寺在天臺)為疏於漢南王(忠懿王子。吳越亦嘗改元稱帝。有寶正寶泰之號。其諸子多封王。有漢南鄧許秦陳諸王之稱。見臨安志)即施財。架懺堂諸屋以廣之(見錢儼撰傳教院碑及傳燈)。

法師諦觀。高麗國人。初吳越王因覽永嘉集同除四住之語以問韶國師。韶曰。此是教義可問天臺羲寂。即召問之。對曰。此智者妙玄位妙中文(妙玄既散失不存。未審何緣知之。必寂師先曾見殘編耳)唐末教籍流散海外。今不復存。於是吳越王遣使致書。以五十種寶往高麗求之。其國令諦觀來奉教乘。而智論疏。仁王疏。華嚴骨目。五百門等。禁不令傳。且戒觀師。于中國求師問難。若不能答。則奪教文以回。觀師既至。聞螺溪善講授即往參謁。一見心服遂禮為師。嘗以所制四教儀藏於篋。人

【現代漢語翻譯】 現代漢語譯本： 崇法禪師最初研習凈光之道，精通止觀。後來參訪韶國師（寺在天臺），領悟了玄奧的佛理。周顯德初年，螺溪的居民張彥安來到凈光禪師處說：『我家住在東南方向的村子裡，每到陰暗的夜晚，必定有鬼神吟唱、呼嘯，敲擊鐘鼓的聲音。而且我曾經夢見有龍在那個地方遊動，不是我們這些普通百姓所能居住的地方。我願意將那塊地奉獻給您。』禪師前往察看，看到那裡的山水秀麗奇異，對眾人說：『這裡是建立伽藍（寺院）的好地方啊。夢見龍遊動，難道是龍樹菩薩的道法將要在這裡興盛嗎？』於是接受了這塊土地。愿齊初是法華紹巖的弟子，聽說了這件事後告訴了凈光禪師，拿出信眾捐贈的三萬錢用來建造法堂和廚房等房屋。屋頂用茅草覆蓋，墻壁用泥土壘砌，一切都崇尚樸素，這是遵從凈光禪師的告誡。建成之後，凈光禪師與二十名學徒一同前往。不久，云居韶禪師（寺在天臺）為凈光禪師向漢南王（忠懿王子，吳越也曾改年號稱帝，有寶正、寶泰等年號。他的兒子們大多被封為王，有漢南、鄧、許、秦、陳等王的稱號，見《臨安志》）疏通關係，漢南王就出資建造懺堂等房屋來擴建寺院（見錢儼撰寫的《傳教院碑》和《傳燈錄》）。

法師諦觀（高麗國人）來到吳越國。起初，吳越王因為閱讀《永嘉集》，看到其中『同除四住』的說法，就向韶國師請教。韶國師說：『這是教義方面的問題，可以去問天臺山的羲寂法師。』於是召來羲寂法師詢問，羲寂法師回答說：『這是智者大師《妙玄》中「位妙」的內容。（《妙玄》已經散失不存，不知道羲寂法師從何處得知，想必是曾經見過殘缺的篇章。）』唐朝末年，佛教經籍流散到海外，現在已經不存在了。於是吳越王派遣使者送信，帶著五十種寶物前往高麗國求取。高麗國命令諦觀法師帶著佛教經籍前來。但是《智論疏》、《仁王疏》、《華嚴骨目》、《五百門》等經書，禁止傳到中國，並且告誡諦觀法師，到中國后要尋找老師問難，如果不能解答他的問題，就要奪回這些經書。諦觀法師來到中國后，聽說螺溪的凈光禪師善於講授佛法，就前去參拜，一見之下心悅誠服，於是拜凈光禪師為師。諦觀法師曾經將自己所著的《四教儀》藏在箱子里，不給別人看。

【English Translation】 English version: Chan Master Chongfa initially studied the Pure Light Path, mastering the practice of cessation and contemplation (止觀, zhǐ guān). Later, he visited National Teacher Shao (韶國師, Sháo Guóshī) (whose temple was in Tiantai 天臺) and comprehended profound Buddhist principles. In the early years of the Zhou Xiande (周顯德) period, Zhang Yan'an (張彥安), a resident of Luoxi (螺溪), approached Chan Master Jingguang (凈光) and said, 'My home is located in the southeastern village. On dark nights, there are always sounds of ghosts and spirits chanting, howling, and striking bells and drums. Moreover, I once dreamed of a dragon swimming in that area, which is not a place where ordinary people like us can live. I am willing to offer that land to you.' The Chan Master went to inspect the area and, seeing the beautiful and unique mountains and rivers, said to the assembly, 'This is a good place to build a Sangharama (伽藍, qiélán) (monastery). The dream of a dragon swimming, could it be that the Dharma of Nagarjuna (龍樹, Lóngshù) Bodhisattva will flourish in this place?' Thus, he accepted the land. Yuan Qichu (愿齊初), a disciple of Fahua Shaoyan (法華紹巖), heard about this matter and informed Chan Master Jingguang, donating thirty thousand coins from the congregation to build a Dharma hall, kitchen, and other buildings. The roof was covered with thatch, and the walls were built with mud, all in a simple and unadorned style, following Chan Master Jingguang's admonition. After completion, Chan Master Jingguang and twenty disciples went there together. Soon after, Chan Master Shao of Yunju (云居韶禪師) (whose temple was in Tiantai) interceded with the King of Hannan (漢南王, Hànnán Wáng) (Prince Zhongyi, whose state of Wuyue (吳越) also changed era names and claimed to be an empire, with era names such as Baozheng (寶正) and Baotai (寶泰). Many of his sons were enfeoffed as kings, with titles such as King of Hannan, Deng, Xu, Qin, and Chen, as seen in the Records of Lin'an (臨安志)). The King of Hannan then provided funds to build repentance halls and other buildings to expand the monastery (as seen in the Stele of the Missionary Institute written by Qian Yan (錢儼) and the Transmission of the Lamp (傳燈錄)).

Dharma Master Diguan (諦觀, Dìguān) (a person from Goryeo (高麗國)) came to the state of Wuyue. Initially, the King of Wuyue, upon reading the Yongjia Collection (永嘉集) and seeing the statement 'simultaneously eliminating the four abodes (四住, sì zhù)', inquired about it to National Teacher Shao. National Teacher Shao said, 'This is a matter of doctrine; you can ask Dharma Master Xiji (羲寂, Xījì) of Tiantai Mountain.' Thus, he summoned Dharma Master Xiji and asked him. Dharma Master Xiji replied, 'This is the content of the 'Position Mystery' (位妙, wèi miào) in the Great Concentration and Insight (妙玄, Miàoxuán) by Great Master Zhiyi (智者大師).' (The Great Concentration and Insight has been lost and no longer exists; it is unknown how Dharma Master Xiji knew about it, presumably he had seen fragmented chapters before.) At the end of the Tang Dynasty, Buddhist scriptures were scattered overseas and no longer exist in China. Therefore, the King of Wuyue sent an envoy with a letter and fifty kinds of treasures to Goryeo to request them. Goryeo ordered Dharma Master Diguan to bring the Buddhist scriptures. However, the Commentary on the Great Perfection of Wisdom Treatise (智論疏, Zhìlùn Shū), the Commentary on the Humane Kings Sutra (仁王疏, Rénwáng Shū), the Outline of the Avatamsaka Sutra (華嚴骨目, Huáyán Gǔmù), the Five Hundred Gates (五百門, Wǔbǎi Mén), and other scriptures were forbidden from being transmitted to China. Furthermore, Dharma Master Diguan was warned that upon arriving in China, he should seek out teachers to debate with, and if they could not answer his questions, he should take back these scriptures. After Dharma Master Diguan arrived in China, he heard that Chan Master Jingguang of Luoxi was skilled in teaching the Dharma, so he went to pay his respects. Upon seeing him, he was sincerely convinced and thus took Chan Master Jingguang as his teacher. Dharma Master Diguan once hid his own work, the Four Teachings (四教儀, Sì Jiào Yí), in a box, not showing it to others.

無知者。師留螺溪十年。一日坐亡。後人見故篋放光。開視之唯此書而已。由是盛傳諸方。大為初學發矇之助云。

述曰。吳越王杭海取教。實基於同除四住之語。及觀師制四教儀。至明圓教中故特標永嘉云者。所以寓當時之意。俾後人無忘發起也。此書即荊溪八教大意。觀師略加修治。易以今名。沒前人之功。深所不可。

吳越忠懿王錢弘俶。字文明。世為杭之臨安人。祖武肅王镠(音流)唐僖宗時。率鄉兵破走黃巢。名聞江淮。復以八都兵討劉漢宏並越州。以奉董昌。而自居於杭。昭宗時。昌以越叛。镠遺書。切責不聽。乃悉兵誅之。自是盡有浙東西之地。乾寧四年。始封吳越王。梁開平初。加封尚父淮海節度使。傳子文穆王元瓘。瓘子忠獻王仁佐。忠獻破李景兵。取福州。既卒弟倧嗣位。明敏嚴毅。為大將胡進思所忌逐之(子孫私謚為遜王)。乃迎立俶。即文穆第九子。俶始於晉開運中為臺州刺史。

本朝太祖建隆元年。授天下兵馬大元帥。乾德元年冬。郊禮遣子惟浚入貢。開寶八年。隨王師克金陵(南唐李後主)九年二月入朝。詔賜劍履上殿。詔書不名封。其妻孫氏。為吳越國王妃。四月歸國。太宗太平興國三年三月入朝。乞以所管十三州版籍歸天府。詔許之。改封淮海國王。賜玉冊金印

【現代漢語翻譯】 現代漢語譯本 無知者。天臺智者大師的弟子智威禪師在螺溪住了十年。有一天坐著去世了。後來的人看到他以前的箱子發出光芒。打開一看，只有這本書而已。因此這本書在各地廣為流傳，對初學者入門有很大的幫助，人們這樣說。

述曰。吳越王錢镠（Liú）向天臺宗尋求教義，實際上是基於『同除四住』的說法。等到觀看智威禪師所作的《四教儀》，在闡明圓教時特意標出永嘉大師的名字，這是爲了寄託當時的心意，讓後人不要忘記發起修行的初心。這本書實際上是荊溪湛然大師《八教大意》的簡化版。智威禪師略加修改整理，改成了現在的名字。掩蓋前人的功勞，是非常不應該的。

吳越忠懿王錢弘俶（chù），字文明，世代是杭州臨安人。他的祖父是武肅王錢镠（Liú），在唐僖宗時期，率領鄉兵擊敗了黃巢的軍隊，名聲傳遍江淮。後來又用八都的軍隊討伐劉漢宏並攻取越州，以此來侍奉董昌，而自己則佔據杭州。唐昭宗時期，董昌以越地叛亂。錢镠寫信嚴厲責備董昌，董昌不聽。於是錢镠率領全部軍隊誅殺了董昌。從此完全擁有了浙東和浙西的土地。乾寧四年，開始被封為吳越王。梁開平初年，加封為尚父淮海節度使。傳位給兒子文穆王錢元瓘（guàn）。錢元瓘的兒子是忠獻王錢仁佐。錢仁佐擊敗了李景的軍隊，奪取了福州。錢仁佐去世后，他的弟弟錢倧（zōng）繼位，錢倧明敏嚴毅，被大將胡進思所忌憚並驅逐（子孫私下謚號為遜王）。於是迎立錢弘俶，也就是文穆王的第九個兒子。錢弘俶最初在後晉開運年間擔任臺州刺史。

本朝太祖趙匡胤建隆元年，授予錢弘俶天下兵馬大元帥的職位。乾德元年冬天，在舉行郊祭時派遣兒子錢惟浚（jùn）入朝進貢。開寶八年，跟隨王師攻克金陵（南唐李後主）。開寶九年二月入朝，皇帝下詔賜予他可以佩劍穿鞋上殿的特權，詔書不直呼其名，封他的妻子孫氏為吳越國王妃。四月返回吳越國。宋太宗太平興國三年三月入朝，請求將所管轄的十三州的戶籍圖冊獻給朝廷。皇帝下詔允許了他的請求，改封他為淮海國王，賜予玉冊金印。

【English Translation】 English version The Ignorant One. Master Zhiwei of Tiantai Zizhe stayed at Luoxi for ten years. One day, he passed away while sitting in meditation. Later, people saw light emanating from his old chest. Upon opening it, they found only this book. Consequently, this book was widely circulated in various regions, greatly aiding beginners in their understanding, so it is said.

A narration: King Qian Liu of Wuyue sought teachings from the Tiantai school, which was actually based on the saying of 'simultaneously eliminating the four abodes'. When observing Master Zhiwei's 'Four Teachings Ritual', he specifically marked Yongjia's name in the explanation of the Perfect Teaching, which was to entrust the intention of that time, so that later generations would not forget to initiate the original intention of practice. This book is actually a simplified version of Master Zhanran of Jingxi's 'Great Meaning of the Eight Teachings'. Master Zhiwei slightly modified and reorganized it, changing it to the current name. Covering up the merits of predecessors is deeply inappropriate.

King Qian Hongchu (chù) of Zhongyi of Wuyue, styled Wenming, was a native of Lin'an, Hangzhou for generations. His grandfather was King Qian Liu (Liú) of Wusu. During the reign of Emperor Xizong of the Tang Dynasty, he led local troops to defeat the army of Huang Chao, and his name spread throughout Jianghuai. Later, he used the troops of the eight capitals to attack Liu Hanhong and capture Yuezhou, in order to serve Dong Chang, while he himself occupied Hangzhou. During the reign of Emperor Zhaozong of the Tang Dynasty, Dong Chang rebelled with the land of Yue. Qian Liu wrote a letter severely reprimanding Dong Chang, but Dong Chang did not listen. Therefore, Qian Liu led all his troops to kill Dong Chang. From then on, he completely possessed the lands of eastern and western Zhejiang. In the fourth year of Qianning, he was first granted the title of King of Wuyue. At the beginning of Kaiping in the Liang Dynasty, he was additionally granted the title of Shangfu, Jiedushi of Huaihai. He passed the throne to his son, King Qian Yuanguan (guàn) of Wenmu. The son of Qian Yuanguan was King Qian Renzuo of Zhongxian. Qian Renzuo defeated the army of Li Jing and captured Fuzhou. After Qian Renzuo passed away, his younger brother Qian Zong (zōng) succeeded to the throne. Qian Zong was intelligent, perceptive, strict, and resolute, and was envied and expelled by the general Hu Jinshi (his descendants posthumously honored him with the title of King Xun). Therefore, they welcomed Qian Hongchu, who was the ninth son of King Wenmu. Qian Hongchu initially served as the prefect of Taizhou during the Kaiyun period of the Later Jin Dynasty.

In the first year of Jianlong during the reign of Emperor Taizu Zhao Kuangyin of this dynasty, Qian Hongchu was granted the position of Grand Marshal of the Armed Forces of the World. In the winter of the first year of Qiande, he sent his son Qian Weijun (jùn) to the court to offer tribute during the suburban sacrifice. In the eighth year of Kaibao, he followed the royal army to conquer Jinling (Li Houzhu of the Southern Tang Dynasty). In the second month of the ninth year of Kaibao, he entered the court, and the emperor issued an edict granting him the privilege of wearing a sword and shoes to the palace, and the edict did not directly call his name, and his wife, Sun, was named the King's Concubine of Wuyue. In April, he returned to the Kingdom of Wuyue. In the third month of the third year of Taiping Xingguo during the reign of Emperor Taizong of the Song Dynasty, he entered the court and requested to present the household registration maps of the thirteen prefectures under his jurisdiction to the imperial court. The emperor issued an edict granting his request, changed his title to King of Huaihai, and bestowed upon him a jade book and a golden seal.

。居京師禮賢宅。子惟𤀹。惟治。皆以節度領郡事。忠懿居京師。十二年而薨。富貴榮盛莫與為比。忠懿天性誠厚。夙知敬佛。慕阿育王造八萬四千塔。金銅精鋼冶鑄甚工。中藏寶篋印心咒經。亦及八萬四千數。佈散部內以為填寶鎮。鎮錢唐諸邑。西湖南北山諸剎相望。皆忠懿之創立也。尊事沙門。若天臺韶國師。永明壽禪師。皆待以師禮。又嘗召螺溪寂法師。至金門建講。問智者教義。以典籍不全。慨然遣使赍重寶。求遺書于高麗日本。於是一家教卷復見全盛。螺溪得以授之寶云。寶云得以傳之四明。而法智遂專中興之名。推原其自實忠懿護教之功為多也。王嘗造金字法華經二十部。散施名山(今國清所藏是其一)。

述曰。清猷趙公有言。錢氏五王三世。凡百年。當天下大亂。以數州之地盜名字者甚眾。獨吳越奉屢朝之正朔。不絕貢獻。不失臣節。暨皇宋受命。又能封府庫籍郡縣。請吏于上。仁足以保民。智足以全族。唯錢氏一門耳。歐陽公五代史。則曰錢氏崛起。非有功德。百年之際。虐用其民。嘻何二公立論之相戾耶。當五季時崛起而僭號者。曾何有乎功德。重斂以困民。窮兵以殺民。天下皆是也。豈能若錢氏全民土而歸聖朝耶。至哉清獻之辭。仁以保民。智以全族。歐陽亦太過論矣。

國清昱

【現代漢語翻譯】 現代漢語譯本： （吳越忠懿王錢俶）居住在京城禮賢宅。他的兒子錢惟濬和錢惟治，都以節度使的身份管理郡里的事務。錢俶居住在京城十二年後去世，他的富貴榮華沒有人能比得上。錢俶天性誠實厚道，很早就知道敬奉佛法。他仰慕阿育王建造八萬四千座塔，用金、銅、精鋼冶煉鑄造，工藝非常精湛。塔中藏有《寶篋印陀羅尼經》，數量也達到八萬四千部。他將這些塔和經書分佈在自己的管轄區域內，用來鎮壓邪祟、保佑地方。在錢塘（今杭州）等各個縣邑，西湖南北的山上，寺廟彼此遙遙相望，這些都是錢俶所建立的。他尊敬侍奉沙門，像天臺韶國師和永明延壽禪師，都以師長的禮節對待他們。他還曾召請螺溪寂法師到金門（皇宮）講經，詢問智者大師的教義。因為典籍不完整，他慨然派遣使者攜帶重寶，到高麗（古代朝鮮半島國家）和日本去尋求遺失的經書。因此，天臺宗的教義得以重新興盛。螺溪寂法師將教義傳授給寶云法師，寶云法師又傳授給四明知禮法師，法智一派因此專門以中興天臺宗而聞名。追溯其根源，實際上是錢俶護持佛教的功勞最大。錢俶曾經建造了二十部金字《法華經》，分散施捨給各地的名山（現在國清寺所收藏的就是其中一部）。

史官評論說：清猷趙公（趙清獻，即趙抃）曾說，錢氏五王三世，總共統治了一百年。當天下大亂的時候，憑藉幾個州的地盤就盜用帝王名號的人很多，只有吳越國一直奉行中原王朝的正朔，不間斷地進貢，沒有喪失臣子的節操。等到宋朝接受天命，吳越國又能完整地獻上府庫和郡縣，向上請求朝廷派遣官吏。錢氏的仁德足以保全百姓，智慧足以保全家族，只有錢氏一家能夠做到這樣。歐陽修在《五代史》中卻說錢氏的興起，並非因為有功德，在統治的一百年間，殘酷地役使百姓。唉！為什麼兩位先生的立論如此不同呢？當五代時期，那些崛起而僭越稱帝的人，哪裡有什麼功德可言？他們加重賦稅來困擾百姓，發動戰爭來殺害百姓，天下都是這樣。他們怎麼能像錢氏那樣，保全全部的土地和人民，歸順聖明的朝廷呢？趙清獻的話說得太好了，仁德足以保全百姓，智慧足以保全家族。歐陽修的評論也太過分了。

國清寺僧人釋昱（書寫）。

【English Translation】 English version: (King Zhongyi of Wuyue, Qian Chu) resided in the Lixian residence in the capital. His sons, Qian Weijun and Qian Weizhi, both governed the affairs of the prefectures as military commissioners (jiedushi). Qian Chu lived in the capital for twelve years before passing away. His wealth and glory were unmatched. Qian Chu was by nature sincere and kind, and he knew to respect Buddhism from an early age. He admired King Ashoka's construction of eighty-four thousand pagodas, which were cast with gold, copper, and refined steel with great craftsmanship. The 'Baoqieyin Dharani Sutra' was enshrined within, also numbering eighty-four thousand copies. He distributed these pagodas and sutras throughout his domain to suppress evil and protect the region. In Qiantang (modern Hangzhou) and other counties, temples stood facing each other on the north and south mountains of West Lake, all founded by Qian Chu. He respected and served the Sangha, treating National Teacher Shao of Tiantai and Chan Master Yongming Yanshou with the respect due to teachers. He also summoned Dharma Master Jiji of Luoxi to give lectures at Jinmen (the imperial palace), inquiring about the teachings of Zhiyi (founder of the Tiantai school). Because the scriptures were incomplete, he generously sent envoys with precious treasures to Goryeo (ancient Korean kingdom) and Japan to seek lost scriptures. As a result, the teachings of the Tiantai school were revived. Dharma Master Jiji of Luoxi transmitted the teachings to Dharma Master Baoyun, who in turn transmitted them to Zhi Li of Siming, thus the Fachi lineage became known for revitalizing the Tiantai school. Tracing its origins, it was truly Qian Chu's merit in protecting the Dharma that contributed the most.

The historian commented: Zhao Qingxian (Zhao Bian) of Qingyou once said that the Qian family ruled Wuyue for five kings and three generations, a total of one hundred years. During the great chaos of the late Tang dynasty, many people usurped the title of emperor with only a few prefectures under their control, but only Wuyue consistently followed the Zhengshuo (official calendar) of the central dynasty, continuously offered tribute, and did not lose its integrity as a subject. When the Song dynasty received the mandate of heaven, Wuyue was able to completely surrender its treasuries and prefectures, requesting the imperial court to send officials. Qian's benevolence was sufficient to protect the people, and his wisdom was sufficient to preserve the family. Only the Qian family was able to do this. Ouyang Xiu, in his 'History of the Five Dynasties,' said that the rise of the Qian family was not due to merit, and that during their hundred years of rule, they cruelly exploited the people. Alas! Why are the arguments of these two gentlemen so different? During the Five Dynasties period, those who rose up and usurped the throne, where did they have any merit to speak of? They increased taxes to oppress the people and launched wars to kill the people. The whole world was like this. How could they be like the Qian family, preserving all the land and people and submitting to the enlightened court? The words of Zhao Qingxian are excellent: benevolence was sufficient to protect the people, and wisdom was sufficient to preserve the family. Ouyang Xiu's comments are too extreme.

Written by Shi Yu of Guoqing Temple.

法師法嗣

法師契能。永嘉人。神悟謙公之師。得教旨于昱法師。主天臺常寧。講道不倦。自智者而來。以爐拂傳授為信。至師嫡承為十四代。晚年以授扶宗忠師。扶宗曰。吾得法廣智矣。敢辭。師乃藏之天臺道場。遂不復傳。

述曰。螺溪門弟子以百數。而本傳指寶云爲高弟。不載昱師名。疑昱師見螺溪在最先。故早傳爐拂。寶云后至。而其道大振。故傳中推為上首。以此言之。在道不在爐拂也。夫爐拂祖師之信。器傳之久。不能無弊。或以情得。或以力取。于道何預焉。能師欲傳之扶宗。而辭不受。固也。藏之祖師行道之場而去。宜也。向使扶宗妄受復妄傳。適足以起後人之紛諍。于道何在焉。

寶云旁出世家

法師遵式字知白。葉氏。天臺寧海人。母王氏。乞男于觀音。夢美女以明珠與而吞之。生七月能從母稱觀音名(太祖乾德元年癸亥歲生)稍長不樂隨兄為賈。潛往東山依義全師出家。全先夢有童子踞佛像之首。已而師至。年二十(太宗太平七年癸未)往禪林受具戒。明年習律學于守初師。繼入國清。普賢像前燼一指。誓傳天臺之道。雍熙元年。來學四明(年二十二)道中夢老僧謂曰。吾文殊和尚也。及見寶云。正所夢僧即北面受業。未幾智解秀出。智者諱日然頂終朝。誓力行四三

【現代漢語翻譯】 現代漢語譯本

法師法嗣

法師契能（法師名號），永嘉人。他是神悟謙公的老師，從昱法師那裡得到了天臺宗的教義。他主持天臺常寧寺，講經說法不知疲倦。自智者大師以來，以香爐和拂塵的傳授作為憑信。到契能法師這裡，是嫡系傳承的第十四代。晚年，他想把爐拂傳給扶宗忠師。扶宗說：『我已經從廣智法師那裡得到了佛法，不敢接受您的傳授。』契能法師於是把爐拂藏在天臺山的道場中，不再傳授。

評論說：螺溪法師的門下弟子有數百人，但在本傳中只說寶云法師是高足，沒有記載昱法師的名字。我猜想是因為昱法師最早見到螺溪法師，所以很早就得到了爐拂的傳授。寶云法師後來才到，但他的道業大為興盛，所以在傳記中被推為上首。由此說來，關鍵在於道行，而不在於爐拂。香爐和拂塵是祖師傳授的信物，器物的傳承時間長了，難免會出現弊端。有人靠關係得到，有人靠勢力奪取，這與道行有什麼關係呢？契能法師想把爐拂傳給扶宗法師，但扶宗法師辭謝不受，這是對的。把爐拂藏在祖師修行的地方，然後離去，也是合適的。如果扶宗法師胡亂接受又胡亂傳授，只會引起後人的紛爭，這與道行又有什麼關係呢？

寶云旁出世家

法師遵式（法師名號），字知白，俗姓葉，是天臺寧海人。他的母親王氏，向觀音菩薩祈求兒子，夢見一位美女把一顆明珠給她，她吞了下去。生下遵式法師七個月就能跟著母親念觀音菩薩的名號（太祖乾德元年癸亥年出生）。稍微長大一點，不喜歡跟著哥哥做生意，偷偷地去東山依止義全法師出家。義全法師之前夢見有個童子坐在佛像的頭上，不久遵式法師就來了。遵式法師二十歲（太宗太平七年癸未年）去禪林受具足戒。第二年，向守初法師學習戒律。之後進入國清寺，在普賢菩薩像前燒掉一根手指，發誓要弘揚天臺宗的教義。雍熙元年，來到四明學習（二十二歲），在路上夢見一位老和尚對他說：『我是文殊和尚。』等到見到寶云法師，正是夢中的老和尚，於是向寶云法師執弟子禮，接受教導。沒過多久，他的智慧和見解就非常突出。在智者大師的忌日，他燃頂供佛，整天如此，發誓要努力實踐四種三昧。

【English Translation】 English version

Successors of the Dharma Masters

Dharma Master Qi Neng (name of the Dharma Master), a native of Yongjia. He was the teacher of Shenwu Qian Gong and received the teachings of the Tiantai school from Dharma Master Yu. He presided over Changning Temple in Tiantai, tirelessly lecturing on the Dharma. Since the time of Zhiyi (智者大師), the transmission of the incense burner and whisk has been used as a symbol of faith. By Dharma Master Qi Neng's time, he was the fourteenth generation of the direct lineage. In his later years, he wanted to pass the incense burner and whisk to Dharma Master Fuzong Zhong. Fuzong said, 'I have already received the Dharma from Dharma Master Guangzhi, I dare not accept your transmission.' Dharma Master Qi Neng then hid the incense burner and whisk in the Daoguan (道場, place of practice) of Tiantai Mountain and did not transmit it again.

A commentary states: Dharma Master Luoxi had hundreds of disciples, but the main biography only mentions Baoyun as his top disciple and does not record the name of Dharma Master Yu. I suspect that it is because Dharma Master Yu met Dharma Master Luoxi first, so he received the transmission of the incense burner and whisk early on. Dharma Master Baoyun arrived later, but his Dharma practice greatly flourished, so he was regarded as the foremost in the biography. From this, it can be said that the key lies in the practice of the Dharma, not in the incense burner and whisk. The incense burner and whisk are symbols of the transmission from the ancestral masters. After a long period of transmission of objects, flaws are inevitable. Some people obtain them through relationships, and some people seize them through power. What does this have to do with the practice of the Dharma? Dharma Master Qi Neng wanted to pass the incense burner and whisk to Dharma Master Fuzong, but Dharma Master Fuzong declined to accept it, which was correct. Hiding the incense burner and whisk in the place where the ancestral masters practiced and then leaving was also appropriate. If Dharma Master Fuzong had recklessly accepted and recklessly transmitted it, it would only have caused disputes among later generations. What would that have to do with the practice of the Dharma?

Collateral Lineage of Baoyun

Dharma Master Zunshi (法師名號), styled Zhibai, with the surname Ye, was a native of Ninghai in Tiantai. His mother, Wang, prayed to Guanyin (觀音, Avalokiteśvara) for a son and dreamed of a beautiful woman giving her a bright pearl, which she swallowed. When Dharma Master Zunshi was born, he could recite the name of Guanyin Bodhisattva with his mother at seven months old (born in the year Guihai of the first year of the QianDe era of Emperor Taizu). When he grew a little older, he did not like following his elder brother in business and secretly went to Dongshan to become a monk under Dharma Master Yiquan. Dharma Master Yiquan had previously dreamed of a child sitting on the head of a Buddha statue, and soon Dharma Master Zunshi arrived. At the age of twenty (the year Guiwei of the seventh year of the Taiping era of Emperor Taizong), he went to Chanlin Temple to receive the full precepts. The following year, he studied the Vinaya (戒律, monastic rules) under Dharma Master Shouchu. Later, he entered Guoqing Temple and burned off a finger in front of the Samantabhadra (普賢, Universal Worthy) Bodhisattva statue, vowing to propagate the teachings of the Tiantai school. In the first year of the Yongxi era, he came to Siming to study (at the age of twenty-two). On the way, he dreamed of an old monk who said to him, 'I am the Manjushri (文殊, Mañjuśrī) monk.' When he saw Dharma Master Baoyun, it was the old monk in his dream, so he respectfully became a disciple and received teachings. Before long, his wisdom and understanding became outstanding. On the anniversary of Zhiyi's death, he burned the top of his head as an offering to the Buddha, doing so all day long, vowing to diligently practice the four Samadhis (四種三昧, four kinds of samadhi).

昧。端拱元年。寶云入寂。師乃反天臺。以苦學感疾至於嘔血。毅然入大慈佛室用消伏咒法。自詛曰。若四教興行在我。則其疾有瘳。不爾則畢命於此。至三七日聞室中呼曰。遵式不久將死。師益不懈。五七日見死屍盈室。師踐之而行。其尸即沒。滿七七日室中聲曰。十方諸佛增汝福壽。其名寐見一巨人。持金剛杵。以擬其口。又嘗親見觀音。垂手于師口引出數蟲。復舒指注甘露于口。身心清涼宿疾頓愈。既而頂高寸餘。手垂過膝。聲若鴻鐘。肌如白玉。淳化元年(年二十八)眾請居寶云。講法華維摩涅槃光明。未嘗間歇。有施氏懷胎驢。日伏座下。若聽法狀。如是四旬。產已不復至。嘗往見法智。聞門外謦欬呼侍者曰。適聞外聲。有若聖人然。侍者亟出視。反報言。慈雲至。法智大驚曰。吾兄轉報矣。至道二年。結緇素專修凈業。作誓生西方記。又自幸觀音幽贊。命匠刻旃檀像及自身頂戴之相。撰十四誓願納其腹。工有誤折所執楊枝者。師大懼即手接之(此像今在天竺懺殿)不膠漆而合。咸正三年(真宗)四明大旱。郡人請祈雨。師同法智異聞師。率眾行請觀音三昧。冥約三日不雨當焚其軀。如期雨大至。太守蘇為建碑以述靈異。四年。寓慈溪大雷山。治定請觀音消伏毒害懺儀。五年(師年四十。自淳化庚寅至咸平

【現代漢語翻譯】 現代漢語譯本：

昧（音mèi）。端拱元年，寶云（Baoyun）法師圓寂。遵式（Zunshi）於是返回天臺山。他刻苦學習，以至於因病嘔血。他毅然進入大慈佛室，使用消伏咒法。他發誓說：『如果四教（指天臺宗的四種教義）能夠興盛，那我的病就會好轉；如果不能，我就死在這裡。』到了第三個七天，他聽到房間里有人喊道：『遵式不久將要死了。』遵式更加不懈努力。到了第五個七天，他看見滿屋子的死屍。遵式踩著這些屍體行走，屍體隨即消失。滿了七個七天，房間里傳來聲音說：『十方諸佛增加你的福壽。』他的名字寐（音mèi）看見一個巨人，手持金剛杵，抵住他的嘴。他又曾經親眼看見觀音菩薩，垂下手到他的嘴邊，引出許多蟲子，又伸出手指，往他嘴裡注入甘露。他的身心清涼，舊病立刻痊癒。之後，他的頭頂高了一寸多，雙手下垂超過膝蓋，聲音像洪鐘一樣洪亮，肌膚像白玉一樣潔白。淳化元年（當時遵式二十八歲），眾人請他住在寶云寺，講解《法華經》、《維摩詰經》、《涅槃經》、《金光明經》，從未間斷。有一位姓施的婦人，懷了一頭驢，每天都趴在座位下面，好像在聽法一樣。這樣持續了四十天，生產後就不再來了。遵式曾經去拜訪法智（Fazhi）法師，聽到門外有人咳嗽，就叫侍者說：『剛才聽到外面的聲音，好像是聖人一樣。』侍者急忙出去看，回來報告說：『是慈雲（Ciyun）法師來了。』法智大驚說：『我的兄長轉世來報信了。』至道二年，遵式與僧俗大眾一起專修凈土法門，寫了《誓生西方記》。他又自認為得到觀音菩薩的暗中贊助，命工匠雕刻旃檀木的觀音像，以及他自己頂戴觀音像的樣子。他撰寫了十四條誓願，放入觀音像的腹中。工匠不小心折斷了觀音像手中所執的楊枝，遵式非常害怕，立刻用手去接，楊枝竟然沒有用膠水就合上了（這尊像現在還在天竺寺的懺殿里）。咸平三年（真宗年號），四明（地名）大旱。郡人請遵式祈雨。遵式與法智異聞師一起，率領眾人舉行請觀音三昧法會。他們暗中約定，三天不下雨就焚燒自己的身體。到了約定的時間，雨水大降。太守蘇為他建立了碑，來敘述這件事的靈異。咸平四年，遵式住在慈溪的大雷山。他制定了請觀音消伏毒害懺儀。咸平五年（當時遵式四十歲，從淳化庚寅年到咸平

【English Translation】 English version:

Mèi. In the first year of the Duangong era, Baoyun (Precious Cloud) passed away. Zunshi (Honoring the Model) then returned to Tiantai Mountain. He studied diligently, to the point of vomiting blood due to illness. He resolutely entered the Great Compassion Buddha Chamber and used the Subduing Mantra method. He vowed: 'If the Four Teachings (referring to the four doctrines of the Tiantai school) flourish through me, then my illness will be cured; if not, I will die here.' On the twenty-first day, he heard someone in the room call out: 'Zunshi will die soon.' Zunshi became even more diligent. On the thirty-fifth day, he saw the room filled with corpses. Zunshi walked on these corpses, and they immediately disappeared. On the forty-ninth day, a voice in the room said: 'The Buddhas of the ten directions increase your blessings and lifespan.' His name, Mèi, saw a giant holding a vajra, pressing it against his mouth. He also personally saw Guanyin (Avalokiteśvara) Bodhisattva, lowering her hand to his mouth, drawing out many worms, and then extending her finger, pouring nectar into his mouth. His body and mind were refreshed, and his old illness was immediately cured. Afterwards, the top of his head was more than an inch taller, his hands hung down past his knees, his voice was as loud as a great bell, and his skin was as white as jade. In the first year of Chunhua (when Zunshi was twenty-eight years old), the people invited him to reside at Baoyun Temple, where he lectured on the Lotus Sutra, the Vimalakirti Sutra, the Nirvana Sutra, and the Golden Light Sutra without interruption. There was a woman named Shi who was pregnant with a donkey, and it would lie under the seat every day, as if listening to the Dharma. This continued for forty days, and after giving birth, it never came again. Zunshi once went to visit Dharma Master Fazhi (Dharma Wisdom), and upon hearing someone cough outside the door, he told his attendant: 'I just heard a sound outside, like that of a sage.' The attendant hurried out to look and reported back: 'It is Ciyun (Compassionate Cloud) Dharma Master.' Fazhi was greatly surprised and said: 'My elder brother has been reborn to inform me.' In the second year of Zhidao, Zunshi and the monastic and lay community together dedicated themselves to cultivating the Pure Land practice, and he wrote the Record of Vowing to be Reborn in the West. He also believed that he had received the secret assistance of Guanyin Bodhisattva, and he commissioned craftsmen to carve a sandalwood statue of Guanyin, as well as an image of himself wearing the image of Guanyin on his head. He wrote fourteen vows and placed them inside the belly of the Guanyin statue. A craftsman accidentally broke the willow branch held by the Guanyin statue, and Zunshi was very afraid and immediately reached out to catch it, and the willow branch joined together without glue (this statue is now in the repentance hall of Tianzhu Temple). In the third year of Xianping (Emperor Zhenzong's reign), there was a great drought in Siming (place name). The people of the prefecture asked Zunshi to pray for rain. Zunshi, together with Dharma Master Fazhi Yiwen, led the community in holding a Guanyin Samadhi ceremony to request rain. They secretly agreed that if it did not rain in three days, they would burn their bodies. On the appointed day, the rain fell heavily. Prefect Su erected a stele for him to describe the miraculous events. In the fourth year of Xianping, Zunshi resided at Dalei Mountain in Cixi. He established the Guanyin Repentance Ritual for Subduing Poisons and Harm. In the fifth year of Xianping (when Zunshi was forty years old, from Chunhua Gengyin to Xianping

四年辛丑。凡十二年居四明)歸天臺主東掖。以徒屬之繁。即西隅益建精舍。率眾修唸佛三昧。有白鶴廟居民甚神之。師與神授戒改祭為齋。神與民居聽命。乃爲著野廟志以戒之。祥符四年。章邭公(得像)領那事。夏制之始延師入景德講止觀。垂畢有三沙門披納而至。請預盂蘭盆講席。揖其坐忽不見。道經黃巖。有豕奔伏於前。推其來。乃逸于屠肆者。償其直而豢于妙喜寺。名之曰遇善夫豕。赤山寺瀕海而高。師遽謂人曰。此宜建塔。先是山巔有異光。中有七層浮圖之形。光照海上週四十里。皆漁人之[竺-二+(一/(尸@邑))]梁。或以語師。師喜其有先兆。遂建塔焉。於是居人感化不復為漁。時東山結懺會。天大旱。師卓錫石縫。泉即激涌(今石眼泉)七年。杭昭慶齊一。率眾致請。初杭人屢請西度未之許。至是始見從。師嘗夢居母胎十二年。及出臺入杭。果應其數。師至昭慶。大揚講說。杭俗好以酒餚會葬。師為說佛事之勝。卒變葷為齋。因爲著戒酒肉慈慧法門。嘗夜施摶食於水濱。漁者聞眾鬼曰。今夜雪甚。師不至矣。一鬼曰。師慈悲人必不忌我。須臾師籠燈踏雪而至。八年蘇人。以郡符迓師于開元建講。緇素畢集。不葷飲者傾市邑。屠酤不售。官監有失課之言。師辭其徒曰。智者遣晉王書。有言六恨

【現代漢語翻譯】 現代漢語譯本： 辛丑年（四年辛丑，共在四明住了十二年），（智者）回到天臺山，主持東掖寺。因為門徒眾多，就在西邊擴建精舍，帶領大家修習唸佛三昧。有個白鶴廟的居民非常崇拜神。智者大師為神授戒，將祭祀改為齋戒。神與百姓都聽從他的命令。於是，智者大師寫了《野廟志》來告誡他們。祥符四年，章郇公（章得像）主管那件事。夏天開始，邀請智者大師到景德寺講解《止觀》。快結束時，有三個沙門穿著破舊的袈裟來到，請求參加盂蘭盆節的講座。智者大師向他們作揖請他們入座，忽然就不見了。智者大師經過黃巖時，有一隻豬奔跑著趴在地上。追問它的來歷，原來是從屠宰場逃出來的。智者大師賠償了豬的價錢，把它養在妙喜寺，給它取名叫『遇善夫豕』。赤山寺靠近海邊而且地勢很高。智者大師突然對人說：『這裡應該建塔。』此前，山頂上有奇異的光芒，光芒中顯現出七層佛塔的形狀。光芒照亮海面周圍四十里，都是漁民的航標。有人把這件事告訴智者大師。智者大師很高興有這樣的先兆，於是就建造了佛塔。從此，當地居民被感化，不再以打漁為生。當時東山結成了懺悔會，天大旱。智者大師用錫杖敲擊石縫，泉水立刻涌出（就是現在的石眼泉）。七年，杭州昭慶寺的僧人齊一，率領眾人懇請智者大師前去。起初杭州人多次請求智者大師西行，智者大師都沒有答應。到這時才答應了。智者大師曾經夢見自己住在母親的肚子里十二年。等到他離開天臺山來到杭州，果然應驗了這個數字。智者大師來到昭慶寺，大力宣揚講說佛法。杭州的風俗喜歡用酒肉來舉辦喪事。智者大師為他們講述佛事的殊勝，最終使他們改變了用葷食為齋食。智者大師因此寫了《戒酒肉慈慧法門》。智者大師曾經在夜晚向水邊施捨食物。打漁的人聽到眾鬼說：『今晚雪下得很大，智者大師不會來了。』一個鬼說：『智者大師慈悲，一定不會嫌棄我們。』一會兒，智者大師提著燈籠踏著雪就來了。八年，蘇州人用官府的文書迎接智者大師到開元寺講經。僧人和俗人都聚集在一起。不吃葷喝酒的人充滿了整個城市。賣肉賣酒的生意都做不下去了。主管的官員有丟失稅收的說法。智者大師告誡他的弟子說：『智者大師給晉王的信中，有說到六恨。』

【English Translation】 English version: In the Xin Chou year (the fourth year, having resided in Siming for a total of twelve years), Zhi Zhe returned to Tiantai Mountain and presided over the Dongye Temple. Due to the large number of disciples, he expanded the Jing She (精舍, a type of Buddhist retreat) to the west, leading everyone in cultivating the Samadhi of Buddha Recitation. A resident of the White Crane Temple greatly revered the deity there. Zhi Zhe Master administered precepts to the deity, changing the sacrifices to vegetarian offerings. The deity and the people obeyed his commands. Therefore, Zhi Zhe Master wrote 'The Chronicle of the Wild Temple' to admonish them. In the fourth year of the Xiangfu era, Zhang Xun Gong (Zhang Dexiang) was in charge of that matter. At the beginning of summer, he invited Zhi Zhe Master to Jingde Temple to lecture on 'Zhi Guan' (止觀, calming and insight meditation). Near the end, three Shamen (沙門, monks) wearing worn-out Kasaya (袈裟, monastic robes) arrived, requesting to participate in the Ullambana (盂蘭盆, Ghost Festival) lecture. Zhi Zhe Master bowed to them, inviting them to sit, but suddenly they disappeared. When Zhi Zhe Master passed through Huangyan, a pig ran and lay prostrate on the ground. Upon inquiring about its origin, it was found to have escaped from a slaughterhouse. Zhi Zhe Master compensated for the pig's value and raised it in Miaoxi Temple, naming it 'Yu Shan Fu Shi' (遇善夫豕, Pig that Met Goodness). Chishan Temple was near the sea and on high ground. Zhi Zhe Master suddenly said to the people, 'A pagoda should be built here.' Previously, there was a strange light on the mountaintop, in which appeared the shape of a seven-story pagoda. The light illuminated the sea for forty Li (里, a Chinese unit of distance) around, serving as a beacon for fishermen. Someone told Zhi Zhe Master about this. Zhi Zhe Master was pleased to have such a premonition, so he built the pagoda. From then on, the local residents were transformed and no longer made a living by fishing. At that time, the Dongshan repentance assembly was formed, and there was a great drought. Zhi Zhe Master struck the stone seam with his tin staff, and a spring immediately gushed forth (now the Stone Eye Spring). In the seventh year, the monks of Zhaoqing Temple in Hangzhou, led by Qi Yi, earnestly requested Zhi Zhe Master to come. Initially, the people of Hangzhou had repeatedly requested Zhi Zhe Master to go west, but Zhi Zhe Master had not agreed. Only now did he agree. Zhi Zhe Master once dreamed that he lived in his mother's womb for twelve years. When he left Tiantai Mountain and came to Hangzhou, it indeed corresponded to that number. Zhi Zhe Master arrived at Zhaoqing Temple and vigorously preached and lectured on the Dharma. The custom in Hangzhou was to hold funerals with wine and meat. Zhi Zhe Master explained to them the excellence of Buddhist rituals, eventually changing their practice from using meat to vegetarian offerings. Zhi Zhe Master therefore wrote 'The Dharma Gate of Abstaining from Wine and Meat, Compassion and Wisdom'. Zhi Zhe Master once distributed food by the water's edge at night. The fishermen heard the ghosts saying, 'Tonight the snow is very heavy, Zhi Zhe Master will not come.' One ghost said, 'Zhi Zhe Master is compassionate and will certainly not dislike us.' After a while, Zhi Zhe Master arrived with a lantern, walking through the snow. In the eighth year, the people of Suzhou used official documents to welcome Zhi Zhe Master to Kaiyuan Temple to give lectures. Monks and laypeople gathered together. Those who did not eat meat or drink wine filled the entire city. The business of selling meat and wine could not be done. The officials in charge had complaints about the loss of tax revenue. Zhi Zhe Master admonished his disciples, saying, 'In the letter from Zhi Zhe Master to the King of Jin, there is mention of six regrets.'

。其一謂以法集動眾妨官為人所忌。余今德薄安可久留。遂幡然復杭(智者遺書云。荊溪法集眾一千。學禪三百。州司惶慮。謂乖國式。豈可聚眾用惱官人。故朝同云合。暮如雨散。設有善萌不獲增長。此五恨也)刺史薛顏。始以靈山命師居之。即隋真觀師所營天竺寺也。寺西有陳時所植檜。巢寇燎毀僅存枯蘗。是年冬枝葉復生。因名重榮檜。賦詩刻石。以兆道場重建之瑞。治定往生凈土懺儀。九年。天臺僧正慧思詣京師因盛稱師之道。始賜紫服。三月。天臺郡人。以郡符請赴石樑壽昌講法華。八月過東掖。十月復歸天竺。天禧元年。侍郎馬亮守錢唐。雅尚凈業造師問道。師為撰凈土行愿法門。凈土略傳。職方郎中崔育才。問施食之道。師為觀想一篇(見金園集)三年。丞相王文穆公撫杭(名欽若相真宗)首率僚屬訪師山中。請講法華及心佛眾生三法如義。才辯清發。衣冠為之屬目。公對眾嗟賞曰。此道未始聞。此人未始見也(別集中有講題)師以天臺宗教本末具陳于公。四年。公為奏錫天竺舊名。復其寺為教。而親為書額。復與秦國夫人施財六百萬以建大殿。公致書問天臺立教及解經義旨。與今古孰為優劣。師先答立教大義。次出諸子索車之文。錄古義一二。及慈恩破天臺義。對智者正釋。並決是非。以為古今諸師

無一可取。公覽文識義益加信喜(文見別集)師以智者昔于天臺江上護生事白于公。因奏請西湖為放生池。為主上祝壽。後文穆尹應天府。因微疾夢與師會。疾即除愈。遂奉書道其事。及移鎮江寧(升用)迓師府會。朝夕問法。一留三月。因爲著十法界觀心聞住。南嶽心要偈。會乾元即公以其道聞于上。乃賜慈雲之號。乾興元年。章懿太后(仁宗母華氏。錢塘人。其父仁德)以師熏修精進。遣使赍白金百兩。命于山中為國行懺。師爲著金光明護國道為靜上之。因奏天臺教文。乞入大藏。事未行而公薨。天聖元年(仁宗)內臣楊懷古降香入山。敬師道德復為奏之。明年始得旨入藏。賜白金百兩。飯千僧以為慶。師乃撰教藏隨函目錄。略述諸部文義。謂玄義。統明五時廣辨八教。出世大意蘊乎其中。文句者。謂以統句分節經文。荊溪各有記釋。猶五經之有正義也(唐孔穎達為五經作正義)止觀者。定慧之異為即法華之行門也。前玄義文句。皆明佛世當機得益之事。經有託事附法觀心之文。非部正意。今止觀正是智者說己心中所行法門。自行因果化他能所無不具焉。又于普門品加別譯重頌。緇素皆遵誦之。天聖四年。諫議胡則守郡。屢入山問道。欣領法要。為施金造山門廊宇。五年中秋月望之夕(望作望非)桂子降於殿庭。

【現代漢語翻譯】 現代漢語譯本：沒有哪一點是不值得稱道的。您閱讀文章理解其意義，更加信服和喜悅（文章見於別集）。法師將智者大師昔日在天臺江上護生的事告訴了您。因此您上奏請求將西湖作為放生池，為皇上祝壽。後來文穆公擔任應天府尹，因為輕微的疾病，夢中與法師相會，疾病立刻痊癒。於是寫信陳述此事。等到調任鎮江寧（陞遷任用）時，迎接法師到府上相會，早晚請教佛法，停留了三個月。因此為您撰寫了《十法界觀心聞住》、《南嶽心要偈》。恰逢乾元節，您將法師的道行稟告皇上，於是皇上賜予『慈雲』的稱號。乾興元年，章懿太后（仁宗皇帝的母親華氏，錢塘人，她的父親是仁德）因為法師熏修精進，派遣使者送來白銀一百兩，命法師在山中為國家舉行懺法。法師為此撰寫了《金光明護國道為靜上之》，因此上奏天臺宗的教義文章，請求收入大藏經。事情還沒辦成，您就去世了。天聖元年（仁宗皇帝），內臣楊懷古降香入山，敬佩法師的道德，再次為您上奏此事。第二年才得到旨意收入大藏經，賜予白銀一百兩，齋飯供養一千僧人作為慶祝。法師於是撰寫了《教藏隨函目錄》，簡略地敘述了各部的文義，認為《玄義》統攝闡明五時教判，廣泛辨析八教，出世的大意蘊含在其中。《文句》則是用以統攝語句，分節經文，荊溪湛然大師各有註解解釋，就像五經有正義一樣（唐朝孔穎達為五經作正義）。《止觀》則是定慧的差異，作為即是法華的修行法門。前面的《玄義》、《文句》，都是闡明佛陀在世時，眾生應機得益的事情。經文中有依託事件、附會佛法、觀照內心的文字，並非全部是正意。現在《止觀》正是智者大師講述自己心中所修行的法門，自身修行因果，教化他人能所，沒有不完備的。又在《普門品》中增加了別譯重頌，僧俗都遵照誦讀。天聖四年，諫議大夫胡則擔任郡守，多次入山問道，欣然領受佛法要義，捐獻金錢建造山門廊宇。天聖五年中秋月圓之夜（原文『望』應為『望』），桂花從殿庭飄落。 English version: There is nothing not commendable. You read the text, understood its meaning, and became even more convinced and delighted (the text is found in the separate collection). The master told you about the Venerable Zhiyi's act of protecting life on the Tiantai River in the past. Therefore, you requested that West Lake be designated as a release pond to wish the emperor longevity. Later, Duke Wenmu served as the prefect of Yingtian Prefecture. Due to a minor illness, he met the master in a dream, and the illness was immediately cured. So he wrote a letter stating this matter. When he was transferred to Zhenjiang Ning (promoted and appointed), he welcomed the master to his residence, consulted him on the Dharma morning and evening, and stayed for three months. Therefore, he wrote 'Ten Dharma Realms Contemplating the Mind' and 'Nanyue Essential Verses' for you. Coinciding with the Qian Yuan Festival, you reported the master's virtuous conduct to the emperor, so the emperor bestowed the title 'Ciyun' (慈雲, Compassionate Cloud). In the first year of Qianxing, Empress Zhangyi (章懿太后, Empress Zhangyi, Emperor Renzong's mother, from Qiantang, her father was Rende) sent an envoy with one hundred taels of silver because the master's practice was diligent and advanced, ordering the master to perform repentance rituals in the mountains for the country. The master wrote 'Golden Light Sutra Protecting the Country for Tranquility' for this purpose. Therefore, he requested that the doctrinal texts of the Tiantai school be included in the Tripitaka (大藏, Great Treasury of Scriptures). Before the matter could be completed, you passed away. In the first year of Tiansheng (Emperor Renzong), the court eunuch Yang Huaigu offered incense in the mountains, admired the master's virtue, and reported this matter again for you. The following year, he received an imperial decree to include it in the Tripitaka, and bestowed one hundred taels of silver, and offered a vegetarian meal to one thousand monks as a celebration. The master then wrote 'Catalogue of the Tripitaka', briefly describing the meaning of the various sections, believing that the 'Profound Meaning' (玄義, Profound Meaning) comprehensively explains the Five Periods of Teaching and widely analyzes the Eight Teachings, and the great intention of transcending the world is contained within it. The 'Textual Commentary' (文句, Textual Commentary) is used to comprehensively manage sentences and divide sections of the scriptures. Jingxi Zhanran (荊溪湛然, Jingxi Zhanran) each has annotations and explanations, just as the Five Classics have the Correct Meaning (唐孔穎達為五經作正義, Tang Kong Yingda wrote the Correct Meaning for the Five Classics). 'Cessation and Contemplation' (止觀, Cessation and Contemplation) is the difference between Samatha and Vipassana, and it is the practice of the Lotus Sutra. The preceding 'Profound Meaning' and 'Textual Commentary' all explain the events of beings benefiting from the Buddha's teachings in the world. The scriptures contain texts that rely on events, associate with the Dharma, and contemplate the mind, but not all of them are the correct meaning. Now 'Cessation and Contemplation' is precisely the Dharma that the Venerable Zhiyi speaks of that he practices in his heart. His own practice, cause and effect, and his ability to transform others are all complete. In addition, he added a separate translation and repeated verses to the 'Universal Gate Chapter' (普門品, Universal Gate Chapter), which both monastics and laypeople follow and recite. In the fourth year of Tiansheng, the remonstrating official Hu Ze served as the prefect, repeatedly entered the mountains to ask about the Dharma, and joyfully received the essential meaning of the Dharma, donating money to build the mountain gate and corridors. On the night of the Mid-Autumn Festival in the fifth year of Tiansheng (the original text '望' should be '望', full moon), osmanthus flowers fell in the palace courtyard.

【English Translation】 English version: There is nothing not commendable. You read the text, understood its meaning, and became even more convinced and delighted (the text is found in the separate collection). The master told you about the Venerable Zhiyi's act of protecting life on the Tiantai River in the past. Therefore, you requested that West Lake be designated as a release pond to wish the emperor longevity. Later, Duke Wenmu served as the prefect of Yingtian Prefecture. Due to a minor illness, he met the master in a dream, and the illness was immediately cured. So he wrote a letter stating this matter. When he was transferred to Zhenjiang Ning (promoted and appointed), he welcomed the master to his residence, consulted him on the Dharma morning and evening, and stayed for three months. Therefore, he wrote 'Ten Dharma Realms Contemplating the Mind' and 'Nanyue Essential Verses' for you. Coinciding with the Qian Yuan Festival, you reported the master's virtuous conduct to the emperor, so the emperor bestowed the title 'Ciyun' (慈雲, Compassionate Cloud). In the first year of Qianxing, Empress Zhangyi (章懿太后, Empress Zhangyi, Emperor Renzong's mother, from Qiantang, her father was Rende) sent an envoy with one hundred taels of silver because the master's practice was diligent and advanced, ordering the master to perform repentance rituals in the mountains for the country. The master wrote 'Golden Light Sutra Protecting the Country for Tranquility' for this purpose. Therefore, he requested that the doctrinal texts of the Tiantai school be included in the Tripitaka (大藏, Great Treasury of Scriptures). Before the matter could be completed, you passed away. In the first year of Tiansheng (Emperor Renzong), the court eunuch Yang Huaigu offered incense in the mountains, admired the master's virtue, and reported this matter again for you. The following year, he received an imperial decree to include it in the Tripitaka, and bestowed one hundred taels of silver, and offered a vegetarian meal to one thousand monks as a celebration. The master then wrote 'Catalogue of the Tripitaka', briefly describing the meaning of the various sections, believing that the 'Profound Meaning' (玄義, Profound Meaning) comprehensively explains the Five Periods of Teaching and widely analyzes the Eight Teachings, and the great intention of transcending the world is contained within it. The 'Textual Commentary' (文句, Textual Commentary) is used to comprehensively manage sentences and divide sections of the scriptures. Jingxi Zhanran (荊溪湛然, Jingxi Zhanran) each has annotations and explanations, just as the Five Classics have the Correct Meaning (唐孔穎達為五經作正義, Tang Kong Yingda wrote the Correct Meaning for the Five Classics). 'Cessation and Contemplation' (止觀, Cessation and Contemplation) is the difference between Samatha and Vipassana, and it is the practice of the Lotus Sutra. The preceding 'Profound Meaning' and 'Textual Commentary' all explain the events of beings benefiting from the Buddha's teachings in the world. The scriptures contain texts that rely on events, associate with the Dharma, and contemplate the mind, but not all of them are the correct meaning. Now 'Cessation and Contemplation' is precisely the Dharma that the Venerable Zhiyi speaks of that he practices in his heart. His own practice, cause and effect, and his ability to transform others are all complete. In addition, he added a separate translation and repeated verses to the 'Universal Gate Chapter' (普門品, Universal Gate Chapter), which both monastics and laypeople follow and recite. In the fourth year of Tiansheng, the remonstrating official Hu Ze served as the prefect, repeatedly entered the mountains to ask about the Dharma, and joyfully received the essential meaning of the Dharma, donating money to build the mountain gate and corridors. On the night of the Mid-Autumn Festival in the fifth year of Tiansheng (the original text '望' should be '望', full moon), osmanthus flowers fell in the palace courtyard.

師取其實播種林下。乃作桂子之詩。六年正月。遣學徒往四明。致祭於法智。有祭文悼詩之作。始於寺東建日觀庵。送想西方為往生之業。九年。講凈名經。忽謂其徒曰。昔在東掖講此經。夢荊溪授我經卷。及出室。視日已沒。今吾殆終此講乎。因與眾訣曰。我住臺杭二寺。垂四十年。長用十方為意。今付講席。宜從吾志。命弟子祖韻曰。汝當紹我道場。持此爐拂。勿為最後斷佛種人。遂作謝三緣詩。謂謝徒屬絕賓友焚筆硯也。是年八月。徙居東領之草堂。明道元年十月八日示疾。不用醫藥。唯說法以勉徒眾。十日令請彌陀像以證其終。門人尚欲有禱。以觀音至。師炷香瞻像祝之曰。我觀觀世音。前際不來后際不去。十方諸佛同住實際。愿住此實際。受我一炷之香。或扣其所歸。對以寂光凈土。至夜奄然坐逝。師嘗制龕銘曰遐榻。既入斂越七日。形貌如生。壽六十九。夏五十。逝之夕。山中人見大星殞于靈鷲峰紅光赫然。稟法者。文昌等二十五人。登門學者以千數。度弟子若虛輩垂百人。明年仲春四日。奉遐榻葬于寺東月桂峰下。與隋觀法師為之鄰焉。師幼善詞翰。有詩人之風。其詩集。曰采遺。曰靈苑。其雜著。曰金園。曰天竺別集。皆行於世。有貴官注楞嚴求師印可。師烹烈焰謂之曰。合下留心佛法。誠為希有。

【現代漢語翻譯】 師父取了桂子的種子播種在樹林下，於是作了《桂子》的詩。六年正月，派遣學徒前往四明（地名，位於今浙江寧波），祭祀法智（人名，天臺宗高僧），有祭文和悼詩的創作。開始在寺廟東邊建造日觀庵，希望通過觀想西方極樂世界作為往生的修行。九年，講授《凈名經》（即《維摩詰所說經》）。忽然對他的弟子們說：『過去我在東掖（地名，具體位置待考）講這部經時，夢見荊溪（人名，唐代天臺宗僧人）授予我經卷。等到走出房間，看太陽已經落山。現在我大概要在此次講經中結束生命了吧。』於是與眾人告別說：『我住在臺州和杭州的寺廟，將近四十年，一直以利益十方眾生為心願。現在將講席交付出去，你們應該遵循我的志向。』命令弟子祖韻說：『你應當繼承我的道場，拿著這爐和拂塵，不要成為最後斷絕佛種的人。』於是作了《謝三緣詩》，意思是謝絕徒眾的送別，斷絕賓客的來訪，焚燒筆墨紙硯。這年八月，搬到東領的草堂居住。明道元年十月初八示現疾病，不使用醫藥，只是說法來勉勵徒眾。初十，讓人請來彌陀像（阿彌陀佛的畫像）來證明他的臨終。門人還想祈禱，當觀音像（觀世音菩薩的畫像）到來時，師父點燃香，瞻仰佛像祝願說：『我觀觀世音，前際不來后際不去，十方諸佛同住實際。愿住此實際，受我一炷之香。』有人問他將歸向何處，回答說是寂光凈土（佛的常寂光土）。到了晚上安詳地坐著去世了。師父曾經制作龕銘說『遐榻』。入殮後過了七天，形貌如生。享年六十九歲，僧臘五十年。去世的晚上，山中的人看見一顆大星隕落在靈鷲峰（山名，相傳為釋迦牟尼佛說法之地），紅光非常明亮。稟承師父教法的人，有文昌等二十五人，登門求學的人數以千計，剃度為弟子的有若虛等人近百人。第二年仲春四日，將靈柩安葬在寺廟東邊的月桂峰下，與隋朝的觀法師為鄰。師父從小擅長詩詞文章，有詩人的風格。他的詩集，叫做《采遺》，叫做《靈苑》。他的雜著，叫做《金園》，叫做《天竺別集》，都在世上流傳。有位貴官註釋《楞嚴經》（佛教經典），請求師父印可。師父用猛烈的火焰烹煮，對他說：『徹底地留心佛法，實在是稀有難得。』 現代漢語譯本

【English Translation】 The master took the seeds of the cassia tree and sowed them beneath the forest, composing the poem 'Cassia Seeds'. In the first month of the sixth year, he sent disciples to Siming (place name, located in present-day Ningbo, Zhejiang) to offer sacrifices to Fazhi (person's name, a prominent monk of the Tiantai school), creating sacrificial texts and elegies. He began constructing the Riguan Hermitage east of the temple, hoping to cultivate rebirth through visualizing the Western Pure Land. In the ninth year, he lectured on the 'Vimalakirti Sutra' (also known as the '維摩詰所說經'). Suddenly, he said to his disciples, 'In the past, when I lectured on this sutra in Dongye (place name, specific location to be determined), I dreamed that Jingxi (person's name, a Tang Dynasty Tiantai monk)授 handed me the sutra scroll. When I came out of the room, I saw that the sun had already set. Now, I am probably going to end my life in this lecture.' Then he bid farewell to the assembly, saying, 'I have lived in the temples of Taizhou and Hangzhou for nearly forty years, always intending to benefit all sentient beings. Now I hand over the teaching seat, you should follow my aspirations.' He ordered his disciple Zuyun, 'You should inherit my monastery, hold this censer and whisk, and do not become the last person to cut off the Buddha-seed.' Then he composed the 'Poem of Farewell to the Three Bonds', meaning to decline the disciples' farewell, cut off the visits of guests, and burn the writing instruments. In August of that year, he moved to the thatched cottage in Dongling. On the eighth day of the tenth month of the Mingdao first year, he manifested illness, not using medicine, but only speaking the Dharma to encourage the disciples. On the tenth, he asked people to bring the Amitabha image (image of Amitabha Buddha) to witness his passing. The disciples still wanted to pray, but when the Guanyin image (image of Avalokitesvara Bodhisattva) arrived, the master lit incense, gazed at the image, and prayed, 'I contemplate Avalokitesvara, not coming from the past, not going to the future, all Buddhas of the ten directions dwell in reality. May I dwell in this reality, and receive this stick of incense.' Someone asked him where he would return to, and he replied, 'The Pure Land of Stillness and Light (Buddha's Land of Eternal Tranquility).' In the evening, he passed away peacefully in a seated posture. The master once made an inscription for his niche, saying 'Distant Couch'. Seven days after the encoffining, his appearance was as if alive. He lived to be sixty-nine years old, with fifty years as a monk. On the night of his passing, people in the mountains saw a large star fall on Lingjiu Peak (mountain name, traditionally the place where Shakyamuni Buddha preached), with a bright red light. Those who received the master's teachings included Wenchang and twenty-five others, and the number of those who came to study was in the thousands, with nearly a hundred who were tonsured as disciples, such as Ruoxu. On the fourth day of the second month of the following year, the coffin was buried under the Osmanthus Peak east of the temple, next to the Sui Dynasty monk Guanfa. The master was skilled in poetry and prose from a young age, with the style of a poet. His poetry collections are called 'Caiyi' and 'Lingyuan'. His miscellaneous writings are called 'Jinyuan' and 'Tianzhubieji', all of which are circulated in the world. A noble official annotated the 'Surangama Sutra' (Buddhist scripture) and asked the master for approval. The master cooked it with fierce flames and said to him, 'To thoroughly pay attention to the Buddha-dharma is truly rare and precious.' English version

今先申三問。若答之契理。當爲流通。若其不合當付此火。官許之。師曰。真精妙元性凈明心。不知如何註釋。三四四三宛轉十二流變三疊一十百千。為是何義(昔師注者云。初變一為十。以三世四方互成十二。次變十為百。三世四方互成百二十。三變百為千。三世四方互成千二百。是為一根功德之數。總六根為七千二百。除眼鼻身三根。各虧四百。實得六千。為六根功德也。一為變生十百千為三疊。凡三番織成其數)二十五聖所證圓通。既雲實無優劣。文殊何得獨取觀音。其人罔措。師即舉付火中。於是楞嚴三關自茲而出。仁宗閱師所進光明護國儀。至聖帝仁王慈臨無際之文。撫幾嘆曰。朕得此人足以致治。亟令宣召則已入寂矣。師始出家。郡校諸生。慕師才俊勉回業儒。為詩答盧積。中有真空是選場大覺為官位之句。人多誦之。常行三昧。以九十日為期。於行道四隅置𨫼熾炭。遇睏倦則漬手于𨫼。十指唯存其三。其建光明懺殿。每架一椽甃一甓。輒誦大悲咒七遍以示聖法加被。不可沮壞之意。故建炎虜寇。積薪以焚。其屋儼然。暨方臘陳通之亂。三經寇火皆不能熱。至今異國相傳。目為燒不著寺。茲豈獨顯教門之神蹟。誠有以彰國家之有道也。崇寧三年。賜號法寶大師紹興三十年。特謚懺主禪慧法師。塔曰瑞光(

【現代漢語翻譯】 現代漢語譯本： 現在我先提出三個問題。如果回答符合佛理，我就將流通你的著作。如果回答不符合佛理，就將它付之一炬。』官員同意了。法師問道：『「真精妙元性凈明心（指眾生本具的清凈自性），不知如何註釋？三四四三宛轉十二流變三疊一十百千（指數字的演變），又是什麼意思？」（以前有註釋的人說：最初一變成為十，以三世四方互相構成十二。其次十變成為百，三世四方互相構成一百二十。再次百變成為千，三世四方互相構成一千二百。這是作為一根功德的數量。總共六根為七千二百。除去眼、鼻、身三根，各自虧損四百。實際得到六千，作為六根的功德。一變生十百千為三疊。總共三番織成這個數字）二十五聖（指二十五位菩薩）所證的圓通，既然說實在沒有優劣之分，文殊菩薩為什麼單獨選取觀音菩薩？』那個人不知所措。法師立即將他的著作投入火中。於是，楞嚴三關（指考驗佛法的三道關卡）從此而出。仁宗皇帝閱讀法師所進獻的《光明護國儀》時，讀到『聖帝仁王慈臨無際』的文字，撫摸著幾案感嘆道：『朕得到這樣的人，就足以達到天下大治。』急忙下令宣召，法師卻已經圓寂了。法師最初出家時，郡學的學生們，仰慕法師的才華俊逸，勸他放棄佛法迴歸儒學。法師作詩回答盧積，詩中有『真空是選場，大覺為官位』的句子，人們大多傳誦它。法師經常修持三昧，以九十天為一期。在行道的四個角落放置盛滿熾熱炭火的爐子，遇到睏倦時就將手浸入爐中。十個手指只剩下三個完好。他建造光明懺殿時，每架一根椽子，砌一塊磚，就誦持七遍大悲咒，以表示聖法加持，不可摧毀的意思。所以建炎年間金兵入侵時，堆積柴火焚燒懺殿，房屋卻依然完好無損。等到方臘、陳通作亂時，三次經歷戰火都不能使它變熱。至今在外國還流傳著，稱它為『燒不著寺』。這難道僅僅是顯教門中的神蹟嗎？實在是因為彰顯了國家有道啊。崇寧三年，朝廷賜予法師『法寶大師』的稱號，紹興三十年，特別謚號為『懺主禪慧法師』，塔名為『瑞光』。

【English Translation】 English version: Now, I will first ask three questions. If the answers are in accordance with the Dharma, I will circulate your writings. If the answers are not in accordance with the Dharma, I will consign them to the flames.' The official agreed. The Master said, '「True, subtle, wondrous, original nature, pure, bright mind (referring to the inherent pure nature of all beings), how should it be annotated? 'Three four four three, twisting and turning, twelve flows, changing three times, one ten hundred thousand (referring to the evolution of numbers),' what does it mean?」 (Former annotators said: Initially, one changes into ten, with the three worlds and four directions mutually forming twelve. Secondly, ten changes into one hundred, with the three worlds and four directions mutually forming one hundred and twenty. Thirdly, one hundred changes into one thousand, with the three worlds and four directions mutually forming one thousand two hundred. This is the number of merits for one root. In total, the six roots are seven thousand two hundred. Excluding the eye, nose, and body roots, each lacking four hundred. Actually obtaining six thousand, as the merits of the six roots. One changing into ten, hundred, thousand is three folds. Altogether, three times weaving to form the number.) The perfect penetration attained by the twenty-five sages (referring to the twenty-five Bodhisattvas), since it is said that there is truly no superiority or inferiority, why does Manjushri Bodhisattva exclusively choose Avalokiteshvara Bodhisattva?' That person was at a loss. The Master immediately threw his writings into the fire. Thus, the three barriers of the Shurangama (referring to the three tests of the Buddha Dharma) emerged from this. When Emperor Renzong read the 'Light Protecting the Nation Ritual' presented by the Master, upon reaching the words 'The Sage Emperor and Benevolent King compassionately descend without limit,' he stroked the table and sighed, 'If I obtain such a person, it would be sufficient to achieve great governance of the world.' He hurriedly ordered a summons, but the Master had already passed away. When the Master first became a monk, the students of the prefectural school, admiring the Master's talent and brilliance, urged him to abandon Buddhism and return to Confucianism. The Master wrote a poem in response to Lu Ji, containing the lines 'True emptiness is the selection field, great enlightenment is the official position,' which people mostly recited. The Master often practiced samadhi, with ninety days as a period. At the four corners of the walking path, he placed braziers filled with burning charcoal, and when he felt tired, he would immerse his hands in the braziers. Only three of his ten fingers remained intact. When he built the Light Repentance Hall, for every rafter he erected and every brick he laid, he would recite the Great Compassion Mantra seven times, to indicate that the sacred Dharma was blessed and could not be destroyed. Therefore, during the Jianyan period when the Jurchen troops invaded, they piled firewood to burn the repentance hall, but the building remained intact. When Fang La and Chen Tong rebelled, it could not be heated even after experiencing the fire of war three times. To this day, it is still rumored in foreign countries, calling it the 'Temple that cannot be burned.' Is this merely a miracle of the Exoteric School? It truly manifests that the nation is governed with the Way. In the third year of Chongning, the court bestowed upon the Master the title 'Great Master of the Dharma Treasure,' and in the thirtieth year of Shaoxing, he was posthumously honored as 'Repentance Master, Chan Wisdom Dharma Master,' and his pagoda was named 'Auspicious Light' (Ruiguang).

行業曲記。修三昧記。天生諸集。宗源記)。

鏡庵曰。道籍人弘人必依處。此三者不可不畢備也。吾道始行於陳隋盛于唐。而替於五代。逮我。

聖朝。此道復興。螺溪寶云振於前。四明慈雲大其後。是以法智之創南湖。慈雲之建靈山。皆忌軀為法。以固其愿而繼之以神照啟白運。辯才兆上竺。於是浙江東西並開講席。卒能藉此諸剎安廣眾以行大道。孰謂傳弘之任不在於處耶。然靈山之剎。三罹寇火而不能壞。此豈非至人誦咒加功願力堅固之驗也哉。

江州太守許端夫。序其詩曰。慈雲之詩。文貫于道。言切于理。酷似陶彭澤。蓋合於情動形言止乎禮義之意。昔貫休作禪月集。初不聞道。而才情俊逸。有失輔教之義。中庸子作閑居編。言雖鳴道而文句阘冗。有失詩人之體。慈雲則不然。文既清麗。理亦昭顯。雅正簡淡。有晉宋之風。蓋其道業宏大。故詩名不行也。

法師異聞。餘杭人。潛心天臺之學。每謂但解未足以展志。故汲汲以修諸三昧為要務。及來參寶云盡通其旨。至道三年。法智弘道于延慶。輔贊之功為多。以寺宇頹毀。乃同丹丘覺圓併力經理。不逾三載眾工畢就。法智立誠誓之石。示十方之規。必聯次師名。稱二師云。后同法智結十僧。行長懺三年。誓焚軀以報佛恩。時楊文公

【現代漢語翻譯】 現代漢語譯本：行業曲記、修三昧記、天生諸集、宗源記。

鏡庵說：『道賴人弘揚，人必有所依處。這三者不可不完備。』吾道始於陳隋，盛于唐，而衰於五代。到了我朝（聖朝），此道復興。螺溪寶云在前振起，四明慈雲在後光大。因此，法智在南湖創立，慈雲在靈山建立，都以捨身護法為己任，以鞏固其願力，並由神照啟白運，辯才兆上竺來繼承。於是浙江東西兩地都開設講席，最終能夠憑藉這些寺廟安頓廣大眾生，以推行大道。誰說傳道弘法的責任不在於場所呢？然而靈山的寺廟，三次遭遇寇火而不能毀壞，這難道不是至人誦咒加持，願力堅固的驗證嗎？

江州太守許端夫，在他的詩序中說：『慈雲的詩，文采貫穿于道義，言辭切合于理。酷似陶淵明。大概符合情感發動于內心，形諸言語，止於禮義的意旨。』從前貫休作《禪月集》，起初不聞道，而才情俊逸，有失去輔助教化的意義。中庸子作《閑居編》，言語雖然闡明道義，但文句冗長，有失去詩人風範的缺點。慈雲則不然，文既清麗，理亦昭顯，雅正簡淡，有晉宋之風。大概是因為他的道業宏大，所以詩名不顯揚。

法師異聞，餘杭人。潛心研究天臺宗的學說，常說僅僅理解還不足以施展抱負，所以急切地以修習各種三昧為首要任務。等到來參訪寶云，完全通曉了他的宗旨。至道三年，法智在延慶弘揚佛法，異聞輔佐的功勞很多。因為寺廟破敗毀壞，於是同丹丘覺圓一起盡力經營，不到三年，各項工程全部完成。法智立下誠誓之石，昭示十方的規矩，必定連帶異聞的名字，稱『二師』。後來同法智結成十僧，行長懺三年，發誓焚身以報佛恩。當時楊文公（楊億）...

【English Translation】 English version: Industry Anecdotes, Records of Cultivating Samadhi, Collections of Heavenly Births, Records of the Origin of the Sect.

Jing'an said, 'The Dharma relies on people to propagate it, and people must have a place to rely on. These three things must be fully prepared.' Our Dharma began in the Chen and Sui dynasties, flourished in the Tang dynasty, and declined in the Five Dynasties. When it came to our dynasty (the Holy Dynasty), this Dharma was revived. Baoyun of Luoxi rose up in the front, and Ciyun of Siming magnified it in the rear. Therefore, when Fazhi founded [a temple] in Nanhu and Ciyun built [a temple] on Lingshan (Grddhakuta Mountain), they both took sacrificing themselves for the Dharma as their responsibility, to consolidate their vows, and were succeeded by Shenzhao who enlightened Baiyun, and Biancai who foreshadowed Shangzhu. Thus, lecture halls were opened in both the east and west of Zhejiang, and they were finally able to rely on these temples to settle the masses and promote the Great Dharma. Who says that the responsibility of propagating the Dharma does not lie in the place? However, the temple on Lingshan has been destroyed by fire three times but could not be ruined. Is this not the verification of the great man chanting mantras and adding merit, and the firmness of his vows?

Xu Duanfu, the prefect of Jiangzhou, said in his preface to Ciyun's poems: 'Ciyun's poems are permeated with the meaning of the Dao, and his words are pertinent to reason. They are very similar to Tao Yuanming. They probably conform to the meaning of emotions arising from the heart, taking shape in words, and stopping at propriety and righteousness.' In the past, Guanxiu wrote the 'Chan Yue Collection'. At first, he did not hear the Dao, but his talent was outstanding, and he lost the meaning of assisting in teaching. Zhongyongzi wrote the 'Idle Living Compilation'. Although his words clarified the Dao, his sentences were verbose, and he lost the style of a poet. Ciyun is not like that. His writing is clear and beautiful, and his reasoning is also clear and obvious. His style is elegant, upright, simple, and light, with the style of the Jin and Song dynasties. It is probably because his Dharma practice is grand, so his poetic fame is not well-known.

Dharma Master Yiwen, a native of Yuhang, devoted himself to the study of the Tiantai school. He often said that understanding alone was not enough to fulfill his ambitions, so he eagerly took the cultivation of various Samadhis as his primary task. When he came to visit Baoyun, he fully understood his teachings. In the third year of Zhidou, Fazhi propagated the Dharma in Yanqing, and Yiwen's contribution in assisting him was great. Because the temple was dilapidated and destroyed, he worked together with Danqiu Jueyuan to manage it with all their strength. In less than three years, all the projects were completed. Fazhi erected a stone of sincere vows, showing the rules of the ten directions, and he must include Yiwen's name, calling them 'Two Masters'. Later, he and Fazhi formed a group of ten monks, practiced long repentance for three years, and vowed to burn their bodies to repay the Buddha's grace. At that time, Yang Wengong (Yang Yi)...

。屢貽書勸止。事竟不行。師居延慶四十年。凡法智所修三昧未嘗不預。

法師有基。字及賢。錢唐王氏。母夢梵僧授以舍利吞之。遂有娠。生五歲。從天臺壽昌法超為師。十歲受具。聞四明寶云傳智者教往事之。授以法華止觀。隨言解義曲盡其妙。端拱元年。郡人請演教於太平興國寺。學者常數百人。每白黑月必集眾自升高座誦菩薩戒法。勸道族唸佛四十年至萬人。兇年持缽以供聽眾。祥符八年六月示疾。弟子令祥請曰。和尚西歸寧無留訓。師乃廣談圓旨經時不已。眾忽見西方現光空中樂奏。師曰。西方三聖人來也。即右脅西向而化。荼毗舍利莫數。門人悟持。結塔于慈溪之靈龜山。有夢師威儀迎往西方者。有夢師坐青蓮花對佛說法者。有夢三身如來入靈塔者。有夢彌陀授記為超壯如來者。法智聞其逝嘆曰。臥病談玄臨終見佛。是可敬也。內翰楊億。致敬真相為之作贊(全三學撰行業碑。在福源○此卷一百一十八人。本紀止錄三十三人。餘者遺失)。

佛祖統紀卷第十(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十一

宋景定四明東湖沙門志磐撰

諸師列傳第六之一

天竺式法師法嗣(二世)妙果文昌法師明智祖韶法師法喜清鑒法師真凈思永

【現代漢語翻譯】 現代漢語譯本：屢次寫信勸阻。事情最終沒有停止。法師居住在延慶寺四十年，凡是法智所修的三昧（Samadhi，佛教中的一種禪定狀態）他沒有不參與的。

法師有基，字及賢，是錢塘王氏人。他的母親夢見一位梵僧授予她舍利（Śarīra，佛教中的聖物，通常指佛陀或高僧火化后的遺物），吞下後就懷孕了。出生后五歲，跟隨天臺壽昌的法超法師為師。十歲受具足戒。聽聞四明寶云傳授智者大師的教義，前往學習。寶云傳授給他《法華止觀》，他能隨著言語理解其意義，窮盡其妙處。端拱元年，郡人請他在太平興國寺演說教義，學習者常常有數百人。每逢白月和黑月，必定聚集眾人，親自登上高座誦讀菩薩戒法。勸導道俗念佛四十年，達到萬人。遇到兇年，拿著缽供養聽眾。祥符八年六月示現疾病。弟子令祥請示說：『和尚西歸難道沒有留下訓示嗎？』法師於是廣泛談論圓頓教義，經過很長時間沒有停止。眾人忽然看見西方出現光明，空中演奏音樂。法師說：『西方三聖人來了。』隨即右脅朝西圓寂。荼毗（ cremation，火葬）后得到的舍利數不清。門人悟持，在慈溪的靈龜山建造塔來供奉舍利。有人夢見法師威儀莊嚴地前往西方，有人夢見法師坐在青蓮花上對著佛說法，有人夢見三身如來進入靈塔，有人夢見彌陀佛（Amitābha，阿彌陀佛）授記他為超壯如來。法智聽到他逝世的訊息，嘆息說：『臥病時談論玄妙的教義，臨終時見到佛，真是令人敬佩啊。』內翰楊億，致敬法師的畫像，為他作贊（全三學撰寫行業碑，在福源。此卷一百一十八人，本紀只記錄了三十三人，其餘的遺失了）。

《佛祖統紀》卷第十（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十一

宋景定四明東湖沙門志磐撰

諸師列傳第六之一

天竺式法師法嗣（二世）：妙果文昌法師、明智祖韶法師、法喜清鑒法師、真凈思永

【English Translation】 English version: He repeatedly sent letters to dissuade him, but to no avail. The Master resided at Yanqing Monastery for forty years, and he never failed to participate in any Samadhi (三昧, a state of meditative consciousness) practiced by Dharma Master Fazhi.

Dharma Master Youji, styled Jixian, was from the Wang family of Qiantang. His mother dreamed of a Brahman monk giving her a Śarīra (舍利, Buddhist relics, usually cremated remains of the Buddha or high monks) to swallow, and she became pregnant. At the age of five, he took Dharma Master Fachao of Shouchang Monastery on Mount Tiantai as his teacher. At the age of ten, he received the full monastic precepts. Hearing that Baoyun of Siming was transmitting the teachings of Zhiyi, he went to study with him. Baoyun taught him the Lotus Sutra Contemplation, and he could understand its meaning as it was spoken, fully grasping its subtleties. In the first year of the Duangong era, the people of the prefecture invited him to expound the teachings at Taiping Xingguo Monastery, where there were often hundreds of students. Every white and black month, he would gather the assembly and personally ascend the high seat to recite the Bodhisattva precepts. He encouraged the laity and monastics to recite the Buddha's name for forty years, reaching ten thousand people. In years of famine, he held a bowl to provide for the listeners. In the sixth month of the eighth year of the Xiangfu era, he manifested illness. His disciple Lingxiang requested, 'Venerable Master, as you return to the West, do you have any final instructions?' The Master then extensively discussed the perfect and sudden teachings, continuing for a long time without stopping. Suddenly, the assembly saw light appear in the West, and music played in the sky. The Master said, 'The Three Sages of the West are coming.' He then passed away, lying on his right side facing West. The Śarīra obtained after cremation were countless. His disciple Wuchi built a pagoda on Mount Linggui in Cixi to enshrine the Śarīra. Some dreamed of the Master going to the West with dignified bearing, some dreamed of the Master sitting on a blue lotus flower speaking Dharma to the Buddha, some dreamed of the Trikaya (三身, Three Bodies of the Buddha) Tathagata entering the spiritual pagoda, and some dreamed of Amitābha (阿彌陀佛) bestowing a prophecy on him to become the Superb and Majestic Tathagata. When Fazhi heard of his passing, he sighed and said, 'Discussing profound teachings while ill in bed, seeing the Buddha at the moment of death, he is truly worthy of respect.' The Academician Yang Yi paid homage to the Master's portrait and composed a eulogy for him (Quan Sanxue wrote a stele about his virtuous conduct, located in Fuyuan. This volume contains one hundred and eighteen people, but the main record only records thirty-three, and the rest are lost).

Comprehensive Record of the Buddha's Successors, Volume Ten (End) Taisho Tripiṭaka, Volume 49, No. 2035, Comprehensive Record of the Buddha's Successors

Comprehensive Record of the Buddha's Successors, Volume Eleven

Composed by Shramana Zhipan of Donghu, Siming, during the Jingding era of the Song Dynasty

Biographies of Various Masters, Sixth Section, Part One

Dharma Heirs of Dharma Master Shi of Tianzhu (Second Generation): Dharma Master Miaoguo Wenchang, Dharma Master Mingzhi Zushao, Dharma Master Faxi Qingjian, Dharma Master Zhenjing Siyong

懺主保慶法潤法師天竺本融法師天竺思悟侍者丞相王欽若諫議大夫胡則職方郎中崔育才侍郎馬亮(三世)妙果天授法師(嗣昌師)海月慧辯法師(嗣明智五人)凈慧思義法師辯才元凈法師神智載升法師廣惠居白法師(四世)法寶從雅法師(嗣海月二人)慈行智深法師圓應德賢法師(嗣凈慧五人)神智仲元法師慈覺永堪法師寂照慧日法師圓悟思尚法師法鑒若愚法師(嗣辯才二人)靈山則章法師(五世)指源如杲法師(嗣法寶)慈明慧觀法師(嗣神智)慈受子琳法師(嗣慈覺)

興國基法師法嗣(二世)興國令祥法師福源悟持法師

錢唐曉法師法嗣(二世)法顯遇成法師(三世)兜率守仁法師

四明法智之作興也。天下學士靡然向風。嗣其業而大其家者。則廣智神照南屏三家為有傳明佛意示家法。用廣垂裕無窮之謀中興教觀。逮今為有賴。此諸師列傳之所由作也。若夫慈雲一家。昌韶諸師之後。五世而蔑聞。今備敘列傳。而先慈雲之派者。將以順其承襲。而不使紊雜乎四明三家之子孫也。

天竺式法師法嗣

法師文昌。永嘉人。久依慈雲克盡其道。時眾推為前列。復往南湖見法智。所詣益遠。既而旋鄉。為妙果第一世。妙宗新成。寄寫本囑其講授。且戒之曰。或有異處。可札取附來。慈雲

【現代漢語翻譯】 現代漢語譯本 懺主保慶法潤法師、天竺本融法師、天竺思悟侍者、丞相王欽若、諫議大夫胡則、職方郎中崔育才、侍郎馬亮（三世）、妙果天授法師（嗣昌師）、海月慧辯法師（嗣明智五人）、凈慧思義法師、辯才元凈法師、神智載升法師、廣惠居白法師（四世）、法寶從雅法師（嗣海月二人）、慈行智深法師、圓應德賢法師（嗣凈慧五人）、神智仲元法師、慈覺永堪法師、寂照慧日法師、圓悟思尚法師、法鑒若愚法師（嗣辯才二人）、靈山則章法師（五世）、指源如杲法師（嗣法寶）、慈明慧觀法師（嗣神智）、慈受子琳法師（嗣慈覺）。

興國基法師法嗣（二世）：興國令祥法師、福源悟持法師。

錢唐曉法師法嗣（二世）：法顯遇成法師（三世）：兜率守仁法師。

四明法智（Siming Fazhi）的興起，天下學士都紛紛效仿。繼承他的事業並且光大門楣的，以廣智（Guangzhi）、神照（Shenzhao）、南屏（Nanping）三家為代表，他們傳揚佛意，昭示家法，從而廣泛地為後世謀福利，中興天臺教觀，直到今天我們還依賴著他們。這些就是為諸位法師作列傳的原因。至於慈雲（Ciyun）一脈，在昌韶諸位法師之後，五代都默默無聞。現在詳細地敘述列傳，而先從慈雲一派開始，是爲了順應其傳承，而不使其與四明三家的子孫混淆。

天竺式法師法嗣：

法師文昌（Wenchang），永嘉（Yongjia）人。長期依止慈雲（Ciyun），竭盡其道。當時大眾推舉他為前列。又前往南湖（Nanhu）拜見法智（Fazhi），所達到的境界更加深遠。之後返回家鄉，成為妙果（Miaoguo）第一世。妙宗（Miaozong）新成，寄來寫好的本子囑咐他講授，並且告誡他說：『如果有什麼不同的地方，可以寫成札子附上來。』慈雲（Ciyun）

【English Translation】 English version Repentance Master Baoqing Farun Dharma Master, Tianzhu Benrong Dharma Master, Tianzhu Siwu Attendant, Prime Minister Wang Qinruo, Admonishing Official Hu Ze, Director Cui Yucai, Vice Minister Ma Liang (Three Generations), Miaoguo Tianshou Dharma Master (Successor of Master Chang), Haiyue Huibian Dharma Master (Successor of Mingzhi Five People), Jinghui Siyi Dharma Master, Biancai Yuanjing Dharma Master, Shenzhi Zaisheng Dharma Master, Guanghui Jubai Dharma Master (Fourth Generation), Fabao Congya Dharma Master (Successor of Haiyue Two People), Cihang Zhishen Dharma Master, Yuanying Dexian Dharma Master (Successor of Jinghui Five People), Shenzhi Zhongyuan Dharma Master, Cijue Yongkan Dharma Master, Jizhao Huiri Dharma Master, Yuanwu Sishang Dharma Master, Fajian Ruoyu Dharma Master (Successor of Biancai Two People), Lingshan Zezhang Dharma Master (Fifth Generation), Zhiyuan Rugao Dharma Master (Successor of Fabao), Ciming Huiguan Dharma Master (Successor of Shenzhi), Cisou Zilin Dharma Master (Successor of Cijue).

Lineage of Xingguo Ji Dharma Master (Second Generation): Xingguo Lingxiang Dharma Master, Fuyuan Wuchi Dharma Master.

Lineage of Qiantang Xiao Dharma Master (Second Generation): Faxian Yucheng Dharma Master (Third Generation): Doushuai Shouren Dharma Master.

The rise of Siming Fazhi (Fazhi of Siming) caused scholars all over the world to follow suit. Those who inherited his work and carried forward his family were represented by the Guangzhi (Guangzhi), Shenzhao (Shenzhao), and Nanping (Nanping) families. They propagated the Buddha's intent and demonstrated the family's teachings, thereby widely benefiting future generations and revitalizing the Tiantai teachings. We still rely on them today. These are the reasons for writing biographies for these Dharma Masters. As for the Ciyun (Ciyun) lineage, after the Dharma Masters Chang and Shao, there was no news for five generations. Now, a detailed account of the biographies is given, starting with the Ciyun (Ciyun) lineage first, in order to follow its inheritance and not confuse it with the descendants of the three families of Siming.

Lineage of Tianzhu Shi Dharma Master:

Dharma Master Wenchang (Wenchang) was a native of Yongjia (Yongjia). He relied on Ciyun (Ciyun) for a long time, exhausting his path. At that time, the public recommended him as the forefront. He went to Nanhu (Nanhu) to see Fazhi (Fazhi), and the realm he reached became even more profound. After that, he returned to his hometown and became the first generation of Miaoguo (Miaoguo). Miaozong (Miaozong) was newly completed, and he sent a written copy to instruct him to teach it, and warned him: 'If there are any differences, you can write a note and attach it.' Ciyun (Ciyun)

門弟授講者二十餘人。師為之首(見慈雲行業記。四明與矩師書)。

法師祖韶。天臺劉氏。賜號明智。十九通法華。得度入東掖參慈雲得其奧旨。既而侍師遷靈山居第一座。慈雲將居草堂。謂師曰。汝當往代本如居能仁。而俾之來繼此山。師即著草屨。欣然而行。至江濱呼其回曰。吾試汝耳。汝當竟住此山。師既奉命。一遵成規。講訓之外。行四三昧為常課。棟宇未具力為經理。一日告眾曰。吾受慈雲之寄。今老矣。亦將有東嶺之事。慧辯為吾上首。其善繼我乎。遂入草堂以自晏晦。未幾示疾趺坐而逝。年七十二。臘五十二。師昔于東掖行光明三昧百晝夜。至期方半。忽見旌幢滿前。導者呼曰。大辯尊天。師即作揖。天曰。師所住處。傳通大乘利益群品。言訖而隱。常往京師道出淮泗。夢僧摩頂曰。吾文殊和上也。示汝五無生義。既覺五藏豁然如咀冰雪。又夢入古寺。見僧踞坐謂曰。吾為汝說第一義諦。聞畢如甘露灌頂。即見依正皆如雲影。有人問曰。人見和上何因歡喜。曰視人常若佛想。

法師清鑒。云間人。賜號禪慧。為慈雲撰熾盛光念誦儀序。其略云。慈雲尊者。以行光教門。弟子清鑒。以所稟四種三昧行法遺編。獨熾底光未廣流佈。遂因其舊五章。補助始末。加示法釋疑之二。以為七科。

【現代漢語翻譯】 門下接受慈雲講授佛法的人有二十多人，法師是他們之中的首領（見《慈雲行業記》、《四明與矩師書》）。

法師祖韶（法師名號），是天臺劉氏的後人，被賜予『明智』的稱號。十九歲時精通《法華經》，後來出家進入東掖寺，參拜慈雲法師，得到了他的精髓。之後，他侍奉慈雲法師遷往靈山，居住在第一座。慈雲法師將要居住在草堂時，對祖韶法師說：『你應該前往能仁寺，代替本如法師居住，讓他來繼承這座山。』祖韶法師立刻穿著草鞋，高興地前往。走到江邊時，慈雲法師呼喚他回來，說：『我只是試探你罷了，你應該一直住在這座山。』祖韶法師接受命令后，完全遵循慈雲法師制定的規矩。除了講經說法之外，還經常修行四種三昧。在房屋尚未完備時，盡力經營。有一天，他告訴眾人說：『我接受了慈雲法師的囑託，現在老了，也將有前往東嶺的事情。慧辯法師是我的首座弟子，他能夠好好地繼承我吧。』於是進入草堂，在那裡安度晚年。不久之後，他生病，跏趺而坐去世，享年七十二歲，僧臘五十二年。法師過去在東掖寺修行光明三昧一百個晝夜，到一半的時候，忽然看見旌旗儀仗滿佈眼前，引導的人呼喊道：『大辯尊天到了！』法師立刻作揖，大辯尊天說：『法師所居住的地方，傳揚大乘佛法，利益眾生。』說完就隱去了。法師經常前往京城，路過淮泗時，夢見一位僧人摩他的頭頂，說：『我是文殊和尚，現在為你開示五無生義。』醒來后，感覺五臟通暢，如同咀嚼冰雪一般。又夢見進入一座古寺，看見一位僧人踞坐著，說：『我為你宣說第一義諦。』聽完后，感覺如同甘露灌頂，立刻看見依報和正報都如同雲影一般。有人問：『人們看見和尚為什麼會歡喜呢？』回答說：『看人常常像看佛一樣。』

法師清鑒（法師名號），是云間人，被賜予『禪慧』的稱號。他為慈雲法師撰寫了《熾盛光念誦儀序》。其中大概是說：慈雲尊者，以修行光教法門，弟子清鑒，以所稟受的四種三昧行法遺編，唯獨熾盛光法門沒有廣泛流佈，於是根據原有的五章，補充了開頭和結尾，增加了『示法』和『釋疑』兩部分，作為七個科目。

【English Translation】 More than twenty disciples received teachings from the master. The master was their leader (see 'The Record of Ciyun's Activities', 'Siming's Letter to Master Ju').

Dharma Master Zushao (the Dharma Master's name), a descendant of the Liu family of Tiantai, was bestowed the title 'Mingzhi' (Enlightened Wisdom). At the age of nineteen, he was proficient in the Lotus Sutra. Later, he renounced the world and entered Dongye Temple, where he visited Dharma Master Ciyun and obtained his essence. Afterward, he served Dharma Master Ciyun in moving to Lingshan, residing in the first seat. When Dharma Master Ciyun was about to reside in the thatched cottage, he said to Dharma Master Zushao, 'You should go to Nengren Temple and reside in place of Dharma Master Benru, so that he can come and inherit this mountain.' Dharma Master Zushao immediately put on straw sandals and happily set off. When he reached the riverbank, Dharma Master Ciyun called him back and said, 'I was just testing you; you should stay on this mountain.' Dharma Master Zushao, having received the order, completely followed the rules established by Dharma Master Ciyun. In addition to lecturing on the scriptures, he regularly practiced the four Samadhis. When the buildings were not yet complete, he worked hard to manage them. One day, he told the assembly, 'I have received the entrustment of Dharma Master Ciyun, and now I am old and will also have the affairs of Dongling. Dharma Master Huibian is my chief disciple; may he be able to inherit me well.' Then he entered the thatched cottage and spent his remaining years there. Not long after, he fell ill, sat in the lotus position, and passed away at the age of seventy-two, with fifty-two years of monastic life. In the past, the master practiced the Light Samadhi for a hundred days and nights in Dongye Temple. Halfway through the period, he suddenly saw banners and flags filling the space before him. The guide shouted, 'The Great Eloquence Deva has arrived!' The master immediately made a bow. The Great Eloquence Deva said, 'The place where the master resides transmits the Great Vehicle teachings, benefiting sentient beings.' After saying this, he disappeared. The master often went to the capital, and when passing through Huaisi, he dreamed of a monk touching the top of his head, saying, 'I am Manjusri (Wenshu) the monk, and I will now reveal to you the Five Non-Arising Meanings.' Upon awakening, he felt his five organs were clear, as if chewing ice and snow. He also dreamed of entering an ancient temple, where he saw a monk sitting and saying, 'I will explain to you the First Principle Truth.' After hearing it, he felt as if he had been showered with nectar, and immediately saw that both the environment and the self were like cloud shadows. Someone asked, 'Why are people happy when they see the monk?' He replied, 'I always see people as if they were Buddhas.'

Dharma Master Qingjian (the Dharma Master's name), a native of Yunjian, was bestowed the title 'Chanhui' (Dhyana Wisdom). He wrote the preface to the 'Ritual for Reciting the Auspicious Light Sutra' for Dharma Master Ciyun. It roughly says: Venerable Ciyun, through practicing the Light Teaching Dharma, his disciple Qingjian, with the bequeathed compilation of the four Samadhi practices he received, only the Auspicious Light Dharma had not been widely disseminated, so based on the original five chapters, he supplemented the beginning and the end, adding the two parts of 'Showing the Dharma' and 'Resolving Doubts', as seven subjects.

懺主思永號真凈。入道于秀之勝果。久親慈雲勤修凈行。時眾高之。謂足上擬其師。亦稱懺主(此下本紀遺失二人)。

侍者思悟。錢唐人。侍慈雲講最久。故能深達觀道。善持咒法。加水以愈人疾。求者如市。當課誦時。身及奉像俱出舍利。天聖三年。慈雲欲以智者教卷求入藏。文穆王公將聞之朝。悟曰。此非常事也。小子將助之矣。乃繪千手大悲像。課咒以誓曰。事果遂。當焚軀為報。會公薨。悟誦咒益精。明年得旨。師喜甚。積薪為樓。白慈雲求火種。云于罏中舉紅炭與之引手以承。了無難色。即入薪樓。火息之後。袈裟覆體儼如其生。慈雲乃加香木。行咒愿以焚之。隨焰而化。五色舍利無論其數。三歲之後求者尚獲。慈雲為贊以刻石曰。悟也吾徒。荷法捐軀。其焰赫赫。其樂愉愉。逮火將滅。儼如加趺。逮骨后碎。粲如圓珠。信古應有。今也則無芳年三十。真哉丈夫(此下本紀遺失宰官四人)。

明智韶法師法嗣

法師慧辯。字訥翁。華亭傅氏。號海月。受業普照。初遊學天竺。至合澗。有老人冠帶逾梁。迎揖入門而失。明智一見大奇之。即盡心學教觀。明智將老。命居第一座以代講。一夕夢章安以金篦擊其口曰。汝勤誨人當得辯慧。嘗苦脾疾。夢天神以金槃盛水。使之瞑目。引其腸

【現代漢語翻譯】 現代漢語譯本

懺主思永，號真凈。在秀州的勝果寺入道。長久親近慈雲法師，勤奮修行凈土法門。當時的人們都很推崇他，認為他可以比得上他的老師。也稱他為懺主（此下本紀遺失了兩個人的記載）。 侍者思悟，錢塘人。侍奉慈雲法師講經說法的時間最長，因此能夠深刻地領悟觀道的精髓。擅長持咒之法，用水加持以治癒人們的疾病，前來求助的人絡繹不絕，如同集市一般。當他課誦的時候，他的身體以及所供奉的佛像都會顯現舍利。天聖三年，慈雲法師想要將智者大師的教卷請求收入藏經，文穆王公將要上奏朝廷。思悟說：『這不是一件尋常的事情啊，我將要幫助他完成此事。』於是繪製了千手大悲像，課誦咒語併發誓說：『如果事情能夠成功，我將焚燒自身來報答。』恰逢文穆王公去世。思悟誦咒更加精進，第二年得到了皇帝的旨意。慈雲法師非常高興，堆積柴火建造樓閣，向慈雲法師請求火種。慈雲法師從爐中拿起紅色的炭火交給他，思悟伸出手來承接，沒有絲毫為難的神色。隨即進入柴樓。火熄滅之後，袈裟覆蓋身體，就像活著的時候一樣。慈雲法師於是加上香木，持咒發願焚燒他。思悟隨著火焰而化為灰燼，五色舍利多得數不清。三年之後，人們求取捨利還能得到。慈雲法師為他寫贊並刻在石頭上說：『思悟是我的弟子，爲了護持佛法而獻出生命。他的火焰多麼熾熱，他的內心多麼快樂。直到火焰將要熄滅，仍然像跏趺坐一樣。直到骨頭燒成灰燼，燦爛得像圓珠一樣。相信古代應該有這樣的人，現在也有了。芳年三十歲，真是大丈夫啊！』（此下本紀遺失了四個宰官的記載）。 明智韶法師的法嗣 法師慧辯，字訥翁，華亭傅氏，號海月。在普照寺受業。起初遊學于天竺（India）。到達合澗的時候，有一位老人頭戴帽子身著官服從橋樑上走來，迎接作揖進入門內就不見了。明智法師一見到慧辯法師就覺得非常驚奇，於是盡心盡力地向他學習教觀。明智法師年老的時候，命令慧辯法師居住在第一座，代替他講經說法。一天晚上，慧辯法師夢見章安大師用金篦（small golden scraper used in surgery）敲擊他的嘴巴說：『你勤奮教誨他人，應當得到辯才智慧。』曾經苦於脾臟疾病，夢見天神用金盤盛水，讓他閉上眼睛，牽引他的腸子。

【English Translation】 English version

The Repentance Master Si Yong, styled Zhen Jing, entered the monastic life at Shengguo Temple in Xiuzhou. He was a long-time disciple of Master Ciyun, diligently cultivating the Pure Land practice. The people of that time highly revered him, considering him to be on par with his teacher. He was also known as the Repentance Master (the biographies of two individuals are missing from this point onwards). The attendant Si Wu, a native of Qiantang, served Master Ciyun for the longest time, and thus was able to deeply understand the essence of the contemplation path. He was skilled in the practice of mantras, using water blessed with mantras to heal people's illnesses. Those seeking his help came in droves, like a bustling marketplace. During his daily recitations, his body and the Buddha images he venerated would emit sharira (relics). In the third year of the Tiansheng era, Master Ciyun intended to request that the teachings of Master Zhiyi be included in the Tripitaka. Prince Wenmu was about to report this matter to the court. Si Wu said, 'This is no ordinary matter; I will assist him in accomplishing this.' Thereupon, he painted an image of the Thousand-Armed Avalokitesvara, recited mantras, and vowed, 'If the matter is successful, I will burn my body as a repayment.' Coincidentally, Prince Wenmu passed away. Si Wu recited mantras with even greater diligence, and the following year, he received imperial approval. Master Ciyun was overjoyed, piled up firewood to build a pyre, and requested a fire seed from Master Ciyun. Master Ciyun took a red-hot coal from the furnace and handed it to him. Si Wu received it with his bare hands, showing no sign of difficulty. He then entered the pyre. After the fire went out, his kasaya (robe) covered his body, appearing as if he were still alive. Master Ciyun then added fragrant wood and chanted mantras to cremate him. Si Wu's body turned to ashes along with the flames, leaving behind countless five-colored sharira. Even three years later, people could still obtain them. Master Ciyun wrote a eulogy for him and had it engraved on a stone, saying, 'Si Wu is my disciple, sacrificing his life to uphold the Dharma. His flames are so intense, his heart so joyful. Until the flames were about to extinguish, he remained in the lotus position. Until his bones were reduced to ashes, they shone like round pearls. It is believed that there were such people in ancient times, and now we have one too. He was only thirty years old, truly a great man!' (The biographies of four officials are missing from this point onwards). A Dharma Heir of Dharma Master Mingzhi Shao Dharma Master Hui Bian, styled Ne Weng, of the Fu family of Huating, named Hai Yue, studied at Puzhao Temple. Initially, he traveled to Tianzhu (India) to study. When he arrived at Hejian, an old man wearing a hat and official attire came from the bridge, greeted him, and then disappeared after entering the gate. Master Mingzhi was greatly amazed upon seeing Dharma Master Hui Bian and wholeheartedly studied the teachings of doctrine and contemplation from him. When Master Mingzhi grew old, he ordered Dharma Master Hui Bian to reside in the first seat and lecture in his place. One night, Dharma Master Hui Bian dreamed that Master Zhang'an tapped his mouth with a golden scraper (small golden scraper used in surgery), saying, 'If you diligently teach others, you shall gain eloquence and wisdom.' He once suffered from spleen disease and dreamed that a celestial being held water in a golden tray, asked him to close his eyes, and pulled out his intestines.

浣之。后八年。明智俾繼主席。翰林沈遘。治杭任威。見者多惶懼失據。師從容如平生。遘異之。任以都僧正。蘇子瞻時為通守。為序以贈之曰。錢唐佛僧之盛。蓋甲天下。道德材智之士。與妄庸巧偽之人。雜處其間號為難齊。故僧正副之外。別補都僧正一員。簿書案牒。奔走將迎之勞。專責副正以下。而都師總領要略。實以行解表眾而已。師既蒞職。凡管內寺院虛席者。即捐日會諸剎及座下英俊。開問義科場。設棘圍糊名。考校十問。五中者為中選。不及三者為降等。然後隨院等差以次補名。由是諸山仰之咸以為則。講授二十五年。學者常及千人。夜有盜入其室脫衣與之。令從支徑去。晚年倦酬酢。以六事隨身。歸隱草堂(衣缽坐具紙被拂子手爐為六)吳越大旱禱天竺觀音像。久不應。師時以疾晝寢。夢老人白衣烏帽告曰。明日午中必雨。如期果驗。遠近感師誠致。熙寧六年七月十七日。旦起盥濯。告眾就別。合掌加趺而化。初師遺言。須東坡至方闔龕。四日坡至。見趺坐如生。其頂尚暖。坡盡敬而退。

東坡集云。師沒後二十一年。余謫惠州。師之弟思義。囑參寥求作贊。因序之曰。余在杭。夢至西湖。有大殿榜曰彌勒下生。故人海月辯才之流。皆行道于其間。乃作三絕。以吊之云。欲尋遺蹟強沽裳。本自

【現代漢語翻譯】 現代漢語譯本 浣之（法號）。八年後，明智被任命接替主席的位置。翰林沈遘，治理杭州時以嚴厲著稱，人們見到他大多惶恐不安。而浣之禪師卻從容不迫，一如往常。沈遘對此感到驚異，便任命他為都僧正。當時蘇軾（蘇子瞻）擔任通判，為他寫序贈別，序中說：『錢塘（杭州的舊稱）佛寺僧侶之盛，大概是天下第一。道德才智之士，與那些虛妄庸碌、巧言偽詐之人，混雜其間，號稱難以整齊劃一。所以，在僧正、副僧正之外，另設都僧正一職。文書案卷、奔走迎來等勞務，專門責成副僧正以下的人負責，而都僧正總領綱要，實際上是以修行和見解來表率大眾而已。』禪師就任后，凡是管轄內的寺院有空缺的，就拿出每日的供養，召集各寺院及門下的英俊之士，開設問義科場，設定考場，糊上名字，考校十個問題，答對五個以上的算中選，不及三個的降等。然後按照寺院的等級差別，依次補缺。因此，各寺院都仰仗他，把他作為準則。講經說法二十五年，求學者常常達到千人。夜裡有盜賊進入他的房間，他脫下衣服送給盜賊，讓盜賊從小路離開。晚年厭倦了應酬，以六事隨身，歸隱草堂（衣缽、坐具、紙被、拂子、手爐為六事）。吳越地區大旱，祈禱天竺觀音像，很久沒有應驗。禪師當時因病白天睡覺，夢見一位老人，身穿白衣，頭戴烏帽，告訴他說：『明日午時必定下雨。』果然如期應驗。遠近的人都感嘆禪師的誠心。熙寧六年七月十七日，早晨起來洗漱，告訴眾人告別，合掌結跏趺坐而圓寂。當初禪師遺言，必須等蘇東坡來了才能封龕。四天後，蘇軾趕到，見禪師結跏趺坐，如同活著一般，頭頂還溫暖。蘇軾恭敬地行禮後退下。 《東坡集》中記載，禪師圓寂后二十一年，我被貶謫到惠州。禪師的弟弟思義，囑託參寥為禪師作贊，因此寫序說：『我在杭州時，夢到西湖，有一座大殿，匾額上寫著『彌勒下生』。故人海月、辯才之流，都在其中修行。』於是作了三首絕句，來悼念禪師，其中一首說：『想要尋找禪師的遺蹟，勉強賣掉衣服來買酒。本來就』

【English Translation】 English version Huanzhi (Dharma name). Eight years later, Mingzhi was appointed to succeed the position of abbot. Hanlin (Imperial Academy Scholar) Shen Gou, known for his strict governance in Hangzhou, caused fear and unease among the people. However, Master Huanzhi remained calm and composed as always. Shen Gou was surprised by this and appointed him as the Chief of Monks (Du Sengzheng). At that time, Su Shi (Su Zizhan) was serving as the Vice Prefect and wrote a preface as a farewell gift, which stated: 'The prosperity of Buddhist temples and monks in Qiantang (old name for Hangzhou) is probably the best in the world. Men of morality, wisdom, and talent are mixed with those who are false, mediocre, and deceitful, making it difficult to maintain order. Therefore, in addition to the Sengzheng (Chief Monk) and Vice Sengzheng, a Du Sengzheng position is established. Clerical work, running errands, and welcoming duties are specifically assigned to those below the Vice Sengzheng, while the Du Sengzheng oversees the essentials and serves as a role model for the public through practice and understanding.' After the Master took office, whenever there were vacancies in the temples under his jurisdiction, he would use the daily offerings to gather the talented monks from various temples and his disciples to hold examinations on Buddhist doctrines. The examination hall was set up with thorny fences, and the names were covered. Ten questions were tested, and those who answered five or more correctly were considered selected, while those who answered less than three correctly were demoted. Then, according to the ranking of the temples, the vacancies were filled in order. As a result, all the temples relied on him and regarded him as the standard. He lectured on the scriptures for twenty-five years, and the number of students often reached a thousand. One night, a thief entered his room, and he took off his clothes and gave them to the thief, telling him to leave by a side path. In his later years, he became tired of social interactions and carried six things with him, retiring to a thatched cottage (the six things were: robe and bowl, sitting mat, paper blanket, whisk, and hand warmer). During a severe drought in the Wu-Yue region, prayers to the Avalokiteśvara (Guanyin) statue in Tianzhu Temple went unanswered for a long time. The Master was sleeping during the day due to illness when he dreamed of an old man in white clothes and a black hat who told him: 'It will definitely rain at noon tomorrow.' As expected, it rained as predicted. People far and near were moved by the Master's sincerity. On the seventeenth day of the seventh month of the Xining sixth year, he got up in the morning to wash, told the crowd to say goodbye, and passed away in the lotus position with his palms together. Initially, the Master left a will that the stupa should not be sealed until Su Dongpo arrived. Four days later, Su Shi arrived and saw the Master sitting in the lotus position as if he were alive, and his head was still warm. Su Shi respectfully paid his respects and withdrew. The 'Dongpo Collection' records that twenty-one years after the Master's passing, I was exiled to Huizhou. The Master's younger brother, Siyi, asked Canliao to write an eulogy for the Master, so I wrote a preface saying: 'When I was in Hangzhou, I dreamed of West Lake, where there was a large hall with a plaque that read 'Maitreya's Descent'. Old friends such as Haiyue and Biancai were all practicing in it.' So I wrote three quatrains to mourn the Master, one of which said: 'Wanting to find the Master's traces, I reluctantly sell my clothes to buy wine. Originally'

無生可得亡。今夜生公講堂月。滿庭依舊冷如霜(其一)其後參寥。往潁水謁子由曰。辯才既以子瞻故得銘于公。海月獨未有銘乎。子由亦為銘其塔。

法師思義。字和甫。湖之武康淩氏。試法華中第一得度。依明智學。隨聞隨悟。常開幃出十問。師答之悉契旨。明智退居草堂。眾送入室。既散師猶侍右。智曰。汝適何見。答曰。見大眾拜而退。智曰。吾示汝將來義。當住此山紹隆大教。後後亦來居此室也。師歷修四三昧行。忽頸上生一肉癭。夜夢功德天食之以桃其疾即消。熙寧四年。賜紫服號凈慧。丞相蘇頌帥杭。請居天竺。大振法道。住山二十三年。退閑草堂。皆如明智之記。元祐三年二月十八日。中夜趺坐別眾而逝。大眾誦唸久之。忽復語云。侍觀音大士。行見一沙門。金色長身垂臂謂我曰。報緣未盡。過七日當遣迎。至二十五日。復趺坐而化。瘞龕之日。有赤云垂布。如引導之狀。向西而隱。

法師元凈。字無象。徐氏。杭州於潛人。客有過其舍者曰。嘉氣上騰當生奇男。既生左肩肉起如袈裟絳。八十一日乃沒。伯祖異之曰。宿世沙門必使事佛。八十一者。殆其算歟。及師之終果符其數。十歲出家。每見講座輒曰。吾愿登此說法度人。十八就學于慈雲。不數年而齒高第。后聞明智講止觀方便五緣

【現代漢語翻譯】 現代漢語譯本 無生之法本不可得，又何來消亡？今夜，生公（指竺道生）講堂前的月亮，照耀著滿庭，依舊清冷如霜。（其一）後來，參寥（指道潛）前往潁水拜謁子由（指蘇轍）說：『辯才（指元凈）因為子瞻（指蘇軾）的緣故，得以讓您為他撰寫銘文。難道海月（指道潛自己）就沒有資格得到一篇銘文嗎？』子由也為他的塔撰寫了銘文。 法師思義，字和甫，是湖州武康淩氏人。在《法華經》考試中獲得第一名而出家。依止明智學習，隨聽隨悟。明智常常打開帷帳提出十個問題，思義法師的回答都完全符合他的旨意。明智退居草堂后，大眾送他進入室內。儀式結束后，思義法師仍然侍立在右側。明智問：『你剛才看到了什麼？』答道：『看到大眾禮拜後退下。』明智說：『我向你展示將來的景象。你應當住在這座山中，紹隆佛法大教。以後也會來住這個房間。』思義法師經歷了修習四種三昧的修行。忽然頸上生出一個肉癭。夜裡夢見功德天用桃子吃了它，他的疾病立刻消失。熙寧四年，皇帝賜予他紫色袈裟，賜號凈慧。丞相蘇頌鎮守杭州，請他居住在天竺寺，大力弘揚佛法。在山上住了二十三年，退隱草堂，都如明智所預言。元祐三年二月十八日，半夜跏趺坐著向大眾告別而逝世。大眾誦唸佛經很久。思義法師忽然又說話道：『我侍奉觀音大士，看見一位沙門，金色身軀，身材高大，雙臂下垂，對我說：報盡緣未了，過七日當遣人來迎接。』到二十五日，又跏趺坐著圓寂。埋葬靈龕的那天，有紅色雲彩垂布，如同引導的形狀，向西邊隱去。 法師元凈，字無象，是徐氏，杭州於潛人。有客人路過他家時說：『嘉祥之氣向上升騰，當生奇男。』出生后，左肩上長出一塊肉，形狀像袈裟的絳帶，八十一天後才消失。伯祖認為這是奇異的現象，說：『前世必定是沙門，必定會讓他侍奉佛。八十一天，大概是他的壽命吧。』等到元凈法師去世時，果然應驗了這個數字。十歲出家。每次見到講座，總是說：『我希望登上這個講座說法度人。』十八歲時向慈雲學習，沒過幾年就在學業上名列前茅。後來聽到明智講解止觀的方便五緣。

【English Translation】 English version The unarisen dharma is inherently unattainable, so how can it cease to exist? Tonight, the moon before the lecture hall of Sheng Gong (Zhu Daosheng) shines upon the courtyard, still cold as frost. (Part 1) Later, Canliao (Dao Qian) went to Ying River to visit Ziyou (Su Zhe) and said, 'Biancai (Yuanjing) was able to have you write an inscription for him because of Zizhan (Su Shi). Does Haiyue (Dao Qian himself) not deserve an inscription?' Ziyou also wrote an inscription for his pagoda. The Dharma Master Siyi, styled Hefu, was from the Ling family of Wukang, Huzhou. He obtained the first place in the Lotus Sutra examination and became a monk. He studied under Mingzhi, understanding as he listened. Mingzhi often opened the curtain and asked ten questions, and Dharma Master Siyi's answers were all in accordance with his intentions. After Mingzhi retired to the thatched cottage, the assembly sent him into the room. After the ceremony, Dharma Master Siyi still stood on the right side. Mingzhi asked, 'What did you see just now?' He replied, 'I saw the assembly bowing and retreating.' Mingzhi said, 'I am showing you the future scene. You should live in this mountain and promote the great teachings of Buddhism. Later, you will also come to live in this room.' Dharma Master Siyi experienced the practice of the four samadhis. Suddenly, a fleshy goiter grew on his neck. In a dream, he saw the Goddess of Merit eating it with a peach, and his illness immediately disappeared. In the fourth year of Xining, the emperor bestowed upon him a purple robe and the title Jinghui. Prime Minister Su Song, who was in charge of Hangzhou, invited him to reside in Tianzhu Temple and vigorously promote the Dharma. He lived on the mountain for twenty-three years and retired to the thatched cottage, just as Mingzhi had predicted. On the eighteenth day of the second month of Yuanyou's third year, in the middle of the night, he sat in the lotus position and bid farewell to the assembly and passed away. The assembly chanted scriptures for a long time. Dharma Master Siyi suddenly spoke again, saying, 'I am serving Avalokitesvara Bodhisattva and saw a Shramana, with a golden body, tall stature, and drooping arms, who said to me: The karmic connection is not yet exhausted, and in seven days, someone will be sent to welcome you.' On the twenty-fifth day, he sat in the lotus position again and passed away. On the day of burying the stupa, there were red clouds hanging down, like a guiding shape, disappearing to the west. The Dharma Master Yuanjing, styled Wuxiang, was from the Xu family, a native of Yuqian, Hangzhou. A guest passing by his house said, 'Auspicious energy is rising upwards, a remarkable boy will be born.' After he was born, a piece of flesh grew on his left shoulder, shaped like the tassel of a kasaya, and disappeared after eighty-one days. His grand-uncle considered this a strange phenomenon and said, 'In his previous life, he must have been a Shramana, and he will surely be made to serve the Buddha. Eighty-one days, perhaps that is his lifespan.' When Dharma Master Yuanjing passed away, this number was indeed fulfilled. He became a monk at the age of ten. Whenever he saw a lecture, he would always say, 'I hope to ascend this lecture seat to preach the Dharma and liberate people.' At the age of eighteen, he studied under Ciyun, and within a few years, he was at the top of his class. Later, he heard Mingzhi explain the five expedient conditions for cessation and contemplation.

曰。凈名所謂。以一食施一切。供養諸佛及諸賢聖。然後可食。此一方便也。師悟曰。今乃知色香味觸本具第一義諦。因泣下如雨。自是遇物無非法界。代講十五年。杭守呂臻請住大悲閣。嚴設戒律。其徒畏愛。臻為請錫紫衣辯才之號。七年。翰林沈遘撫杭(仁宗嘉祐)謂上竺本觀音道場。以音聲為佛事者。非禪那居。乃請師居之。鑿山增室廣聚學徒。教苑之盛冠於二浙。神宗熙寧三年。杭守祖無擇。坐獄于槜李(槜音醉地名今秀州)師以鑄鐘。例被追辨。幸而得釋。寓止真如蘭若。擬金錍設問答述圓事理說。發明祖意之妙。元豐元年。有利山門施資之厚者。倚權以奪之。眾亦隨散。逾年其人以敗聞朝廷復卑師。眾復大集清獻趙公與師為世外友。為之贊曰。師去天竺山空鬼哭。天竺師歸道場重輝(東坡寄詩云。道人出山去。山色如死灰。白雲不解笑。青松有餘哀。忽聞道人歸。鳥語山容開。云云)三年復謝去。居南山之龍井。士庶爭為築室。遂成藍宇。六年。太守鄧伯溫請居南屏。越明年。復歸龍井。時靈山虛席。師以慈雲師祖道場俯就眾請。及月餘于禪定中見金甲神。跪前曰。法師於此舊無緣不宜久住。既奉冥告遂還龍井。元祐四年。蘇軾治杭。嘗問師曰。北山如師道行者幾人。師曰。沙門多密行。非可盡識。坡子

【現代漢語翻譯】 （問：）凈名（Vimalakirti，維摩詰）所說的，『以一食施一切，供養諸佛及諸賢聖，然後可食』，這是一種方便法門嗎？ 師悟（Shi Wu，法師名號）回答說：我現在才知道色、香、味、觸本來就具備第一義諦（Paramārtha-satya，最高的真理）。因此感動得淚如雨下。自此以後，他所遇到的一切事物無不體現法界（Dharmadhatu，宇宙萬法）。他代替別人講經說法十五年。杭州太守呂臻（Lu Zhen，人名）請他住持大悲閣（Dabei Ge，地名），嚴格設立戒律，他的弟子們既敬畏又愛戴他。呂臻為他請求朝廷賜予紫衣辯才（Zi Yi Bian Cai，榮譽稱號）的稱號。 七年後，翰林沈遘（Shen Gou，人名）任杭州太守（仁宗嘉祐年間），認為上竺寺（Shangzhu Si，地名）本是觀音菩薩的道場，以音聲作為佛事，不適合禪修者居住，於是請師悟法師去那裡住持。他開鑿山石，增建房屋，廣招學徒，使得上竺寺的佛學盛況在江浙一帶首屈一指。神宗熙寧三年，杭州太守祖無擇（Zu Wuzhe，人名）因犯罪被關押在槜李（Zui Li，地名，今秀州），師悟法師因為鑄鐘的事情，也被牽連追究，幸好最終得以釋放。他於是居住在真如蘭若（Zhenru Lanruo，地名），撰寫《金錍設問答述圓事理說》（Jin Pi She Wen Da Shu Yuan Shi Li Shuo，著作名），闡明祖師禪的精妙之處。 元豐元年，有利山門（Li Shan Men，地名）的施主，仗著權勢想要奪取寺產，僧眾也隨之離散。過了一年，那人因罪被朝廷問罪，師悟法師又被重新請回，僧眾再次聚集起來。清獻趙公（Qingxian Zhao Gong，人名，指趙抃）與師悟法師是世外之交，為他作贊說：『師悟法師離開天竺山，山空鬼哭；天竺師悟法師歸來，道場重放光輝。』（東坡（Dongpo，人名，指蘇軾）寄詩說：『道人出山去，山色如死灰。白雲不解笑，青松有餘哀。忽聞道人歸，鳥語山容開。』） 三年後，師悟法師再次辭別上竺寺，居住在南山（Nanshan，地名）的龍井（Longjing，地名）。當地的士紳百姓爭相為他建造房屋，於是形成了一片寺院。六年，太守鄧伯溫（Deng Bowen，人名）請他去南屏山（Nanping Shan，地名）居住。第二年，他又回到龍井。當時靈隱寺（Lingyin Si，地名）的住持之位空缺，師悟法師因為慈雲（Ciyun，法師名號）是他的師祖，所以答應了眾人的請求，前去靈隱寺住持。過了一個多月，他在禪定中見到金甲神（Jin Jia Shen，神名），跪在他面前說：『法師與此地沒有緣分，不宜久住。』既然得到了神明的啟示，於是就回到了龍井。元祐四年，蘇軾（Su Shi，人名）治理杭州，曾經問師悟法師說：『北山（Beishan，地名）像您這樣有道行的人有多少？』師悟法師說：『沙門中有很多秘密修行的人，無法完全知曉。』蘇軾

【English Translation】 (Question:) What Jingming (Vimalakirti, meaning 'stainless fame') said, 'Giving one meal to all, offering to all Buddhas and sages, and then eating,' is this a skillful means? Shi Wu (Master Enlightenment) replied: 'Now I know that color, fragrance, taste, and touch inherently possess the Paramārtha-satya (the ultimate truth).』 He was so moved that tears streamed down his face like rain. From then on, everything he encountered manifested the Dharmadhatu (the realm of all phenomena). He lectured on the scriptures for fifteen years on behalf of others. The prefect of Hangzhou, Lu Zhen, invited him to reside at Dabei Ge (Great Compassion Pavilion), strictly establishing precepts, and his disciples both revered and loved him. Lu Zhen requested the court to grant him the title of Zi Yi Bian Cai (Purple Robe Eloquence). Seven years later, the Hanlin scholar Shen Gou, serving as the prefect of Hangzhou (during the Jiayou reign of Emperor Renzong), believed that Shangzhu Temple, originally a Bodhimanda (place of enlightenment) of Avalokiteśvara Bodhisattva, with its focus on sound as Buddhist practice, was not suitable for Chan practitioners. Therefore, he invited Master Shi Wu to reside there. He carved mountains, added rooms, and gathered many students, making the Buddhist learning at Shangzhu Temple the most flourishing in the Zhejiang region. In the third year of the Xining reign of Emperor Shenzong, the prefect of Hangzhou, Zu Wuzhe, was imprisoned in Zui Li (present-day Xiuzhou) for a crime. Master Shi Wu was implicated and investigated because of the casting of bells, but fortunately, he was eventually released. He then resided at Zhenru Lanruo, writing 'Jin Pi She Wen Da Shu Yuan Shi Li Shuo' (Treatise on Establishing Questions and Answers with a Golden Scalpel to Explain the Perfect and Comprehensive Principles), elucidating the subtleties of the ancestral Chan school. In the first year of the Yuanfeng reign, a benefactor of Li Shan Men, relying on his power, wanted to seize the temple property, and the monks dispersed. A year later, that person was questioned by the court for his crimes, and Master Shi Wu was invited back, and the monks gathered again. Qingxian Zhao Gong (Zhao Bian) was a secular friend of Master Shi Wu and wrote a eulogy for him, saying: 'When Master Shi Wu left Tianzhu Mountain, the mountain was empty and the ghosts cried; when Master Shi Wu returned to Tianzhu, the Bodhimanda shone brightly again.' (Dongpo (Su Shi) sent a poem saying: 'When the Daoist leaves the mountain, the mountain color is like dead ashes. The white clouds do not smile, and the green pines have lingering sorrow. Suddenly hearing that the Daoist has returned, the birds sing and the mountain's face opens.') Three years later, Master Shi Wu once again bid farewell to Shangzhu Temple and resided at Longjing in Nanshan. The local gentry and common people vied to build houses for him, and a monastery was formed. Six years later, Prefect Deng Bowen invited him to reside at Nanping Mountain. The following year, he returned to Longjing. At that time, the position of abbot at Lingyin Temple was vacant. Because Ciyun was his ancestral master, Master Shi Wu accepted the invitation of the congregation and went to Lingyin Temple to preside. After more than a month, he saw a golden-armored god in meditation, kneeling before him and saying: 'Master, you have no affinity with this place and should not stay here long.' Having received this divine revelation, he returned to Longjing. In the fourth year of the Yuanyou reign, Su Shi, governing Hangzhou, once asked Master Shi Wu: 'How many people in Beishan have conduct like yours?' Master Shi Wu said: 'There are many monks who practice in secret and cannot be fully known.' Su Shi

迨生四歲不能行。請師落髮摩頂。數日即善步(坡詩云。師來為摩頂。起走趁奔鹿)將示寂。乃入方圓庵(秦觀記米芾書)宴坐謝賓客。止言語飲食。招參寥告之曰(參寥道潛)吾凈業將成。若七日無障。吾愿遂矣。至七日出偈告眾。即右脅吉祥臥。奄然順寂。時元祐六年九月晦日也。塔成。弟子懷楚。詣汝陰請志於東坡。坡命子由為之銘。師講說不間晝夜。嘗曰。鬼神威德不具者。晝不得至。夜中人靜庶幾能聽。焚指供佛左三右二。有欲效之者。師止之曰。如我乃可修西方凈業。未嘗須臾廢。或禱大士求放光。光即隨現。沙門熙仲對食。視師眉間有光。遽起攬之得舍利數粒。後人常于臥處得之。嘉興令陶彖有子得魅疾。祝之即愈。諸暨陳氏。久患心疾漫不知人。警以微言醒然而悟。布衣李生。久習禪觀辯而無行。欲從師出家。東坡為之請。未言其名。力拒不許。若先知然。秀州狂僧號回頭。以左道惑眾。宣言欲建大塔為吳人植福。施者云委。以師不可欺憚于入杭。先遣使愿以錢十萬供僧。師答曰。承以建塔凈財欲飯僧。教有明文不許互用。狂人大慚而止(坡公遣祭文略云。我初適杭。尚見五公。講有辯臻。禪有璉嵩。后二十年。獨余此翁。今又去矣。後生誰宗)。

鏡庵曰。道大德尊。智高辯富。作大法主。

【現代漢語翻譯】 現代漢語譯本： 等到四歲時，他仍然不能行走。於是請來僧人為他剃度摩頂。幾天後就能好好地走路了（蘇軾的詩說：『僧人來為我摩頂，（我）起身行走趕得上奔跑的鹿』）。將要圓寂時，他進入方圓庵（秦觀記載米芾所書），安坐著謝絕賓客，停止說話和飲食。他召來參寥（參寥道潛），告訴他說：『我往生凈土的功業將要成就，如果七天內沒有障礙，我的願望就實現了。』到了第七天，他寫下偈子告訴眾人，然後右脅吉祥臥，安然順寂。時間是元祐六年九月三十日。塔建成后，弟子懷楚前往汝陰，請蘇軾撰寫墓誌銘。蘇軾讓他的兒子蘇轍為他撰寫銘文。 五公和尚講經說法不分晝夜。他曾經說：『鬼神威德不具足的，白天不能靠近。夜裡人靜的時候，或許能夠聽到（佛法）。』他焚燒手指供佛，左手三次，右手兩次。有人想要效仿他，五公和尚阻止他們說：『像我這樣才可以修西方凈業，（你們）不可以輕易效仿。』他有時祈禱大士（觀世音菩薩）求放光，光明隨即顯現。沙門熙仲吃飯時，看到五公和尚眉間有光，急忙起身去抓，得到幾粒舍利。後來人們常常在他臥處得到舍利。嘉興縣令陶彖的兒子得了中邪的疾病，五公和尚為他祝禱后就痊癒了。諸暨的陳氏，長期患有心病，精神恍惚，不認識人，五公和尚用精微的語言警醒她，她立刻醒悟過來。布衣李生，長期修習禪觀，善辯卻無德行，想要跟隨五公和尚出家，蘇軾為他請求，五公和尚還沒問他的名字，就堅決拒絕，好像事先知道一樣。秀州的狂僧，號稱回頭，用邪門歪道迷惑眾人，聲稱要建造大塔，為吳地的人植福，施捨的人像云一樣聚集。因為五公和尚不可欺騙，所以害怕進入杭州，先派人送來十萬錢供養僧人。五公和尚回答說：『承蒙用建造佛塔的清凈錢財來供養僧人，佛教有明確的條文不允許互相挪用。』狂人大慚愧而停止了（蘇軾的祭文大略說：『我剛到杭州的時候，還見到五公，講經說法有辯才的臻，修禪的有璉、嵩。二十年後，只剩下這位老和尚，現在又去世了，後生晚輩依靠誰呢？』）。 鏡庵說：道行廣大，德行尊崇，智慧高超，辯才豐富，堪為大法之主。

【English Translation】 English version: When he reached the age of four, he still could not walk. So, a monk was invited to shave his head and perform the '摩頂' (mō dǐng, touching the crown of the head) ritual. After a few days, he could walk well (Su Shi's poem says: 'The monk came to touch my head, (I) got up and walked, catching up with the running deer'). When he was about to pass away, he entered Fangyuan Hermitage (recorded by Qin Guan as written by Mi Fu), sat peacefully, and declined to see guests, ceasing to speak and eat. He summoned Canliao (參寥道潛, Canliao Daoqian), telling him: 'My karma for rebirth in the Pure Land is about to be accomplished. If there are no obstacles for seven days, my wish will be fulfilled.' On the seventh day, he wrote a verse to inform everyone, then lay down on his right side in the auspicious posture, peacefully passing away. The time was the thirtieth day of the ninth month of the sixth year of the Yuanyou era. After the pagoda was built, his disciple Huaichu went to Ruyin to ask Su Shi to write the epitaph. Su Shi had his son Su Zhe write the inscription. Venerable Wugong lectured on the scriptures day and night. He once said: 'Ghosts and spirits without sufficient power cannot approach during the day. At night, when people are quiet, they may be able to hear (the Dharma).' He burned his fingers as an offering to the Buddha, three times on the left hand and twice on the right. Someone wanted to imitate him, but Venerable Wugong stopped them, saying: 'Only someone like me can cultivate the Western Pure Land karma; (you) cannot easily imitate me.' He sometimes prayed to the Great Being (Guanshiyin Bodhisattva) to request the emission of light, and the light would immediately appear. The Shramana Xizhong, while eating, saw light between Venerable Wugong's eyebrows, hurriedly got up to grab it, and obtained several grains of '舍利' (shèlì, relics). Later, people often found relics where he had slept. Tao Tuan, the magistrate of Jiaxing County, had a son who suffered from a possessed illness. Venerable Wugong prayed for him, and he was cured. A Chen family member from Zhuji had suffered from heart disease for a long time, was mentally confused, and did not recognize people. Venerable Wugong awakened her with subtle words, and she immediately became enlightened. A commoner named Li had long practiced '禪觀' (chánguān, Zen meditation), was eloquent but lacked virtue, and wanted to follow Venerable Wugong to become a monk. Su Shi pleaded for him, but Venerable Wugong firmly refused without even asking his name, as if he knew beforehand. A mad monk from Xiuzhou, known as '回頭' (Huítóu, Turning Back), used heretical ways to deceive the masses, claiming to build a large pagoda to plant blessings for the people of Wu, and donors gathered like clouds. Because Venerable Wugong could not be deceived, he was afraid to enter Hangzhou and first sent someone to offer 100,000 coins to support the monks. Venerable Wugong replied: 'Thank you for using the pure money for building the pagoda to support the monks, but Buddhist scriptures clearly state that it is not allowed to be used interchangeably.' The madman was greatly ashamed and stopped (Su Shi's eulogy roughly said: 'When I first arrived in Hangzhou, I still saw Wugong, Zhen who was eloquent in lecturing on the scriptures, and Lian and Song who practiced Zen. Twenty years later, only this old monk remained, and now he has passed away. Who will the later generations rely on?'). Jing'an said: His path is vast, his virtue is revered, his wisdom is high, and his eloquence is rich, making him worthy of being a great Dharma master.

為世所宗。而於出處飲啄之緣。猶未得其自在。住上竺幾二十年。居靈山僅及一月。然則結緣之論。雖大賢有所未免。

法師載升。會稽人。號神智。久參明智。時輩推其善說。先是錢武肅王帥杭日。嘗患目眚。夜夢素衣仙人言。自永嘉來。明旦永嘉僧。投牒愿以觀音像獻。言得之海潮。諸山迎之不能舉。即而示夢欲歸越城。武肅即具威儀迎至。一見像已目即還明。乃創庵名興福。以奉之像。坐高六尺。梵相奇偉。燈夜迎望猶若生人。元祐問師來居興福時清獻公為帥。亢旱大疫久禱不應。遂罷遣群祀。請師迎像入府。懇禱一夕甘雨如注。疫亦以息。公為奏於朝。賜師神智。庵名圓通(此下本紀遺失一人)。

海月辯法師法嗣

法師從雅。錢唐人。賜號法寶。始從海月學通止觀。乃自謂曰。言清行濁賢聖所訶。遂入南山天王院誦法華至五藏(言藏者。且以五千四十八為數)。

金剛般若四藏。彌陀經十藏。禮舍利塔十遍(言遍者。以八萬四千拜為數)禮釋迦三十萬。拜彌陀百萬。拜佛號五千萬聲。禮法華一字三拜者三過。心期凈土。一生坐不背西。憲使無為楊杰為制安樂國贊三十章以美之。其一云。凈土周沙界。何勞獨指西。但能從一入。處處是菩提。師欲廣化世俗。遂于受業凈住寺。圖九品

【現代漢語翻譯】 現代漢語譯本：

為世人所尊崇，但在出處和飲食起居的緣分上，仍然未能完全自在。在上竺寺住了將近二十年，在靈山寺僅住了一個月。由此看來，結緣這件事，即使是賢能的人也難以避免。 法師載升（法師名），會稽（地名，今浙江紹興）人，號神智（法號）。他長期跟隨明智（法師名）學習，同輩都推崇他善於說法。此前，錢武肅王（吳越國王錢镠）在杭州任職時，曾患眼疾。夜裡夢見一位身穿白衣的仙人說：『我從永嘉（地名，今浙江溫州）而來。』第二天，永嘉有僧人遞上牒文，願意獻上一尊觀音像，說這尊像得自海潮，眾山迎請都無法抬動。仙人隨即在夢中顯靈，表示想回到越城（地名，今浙江紹興）。錢武肅王於是準備好威儀，將觀音像迎請到杭州。一見到觀音像，他的眼睛立刻恢復了光明。於是他建立了一座庵，名為興福庵，來供奉這尊觀音像。觀音像高六尺，相貌奇特雄偉，夜晚點燈觀看，就像活人一樣。元祐（年號）年間，載升法師來興福庵居住時，清獻公（北宋名臣蔡襄）擔任杭州的行政長官。當時發生嚴重的旱災和瘟疫，長期祈禱沒有應驗，於是罷免了各種祭祀。蔡襄便請載升法師迎請觀音像到府衙，懇切祈禱了一夜，結果天降甘霖，瘟疫也因此平息。蔡襄於是上奏朝廷，賜予載升法師『神智』的稱號，庵的名稱改為圓通（此處以下本紀遺失一人）。 海月辯法師的法嗣 法師從雅（法師名），錢塘（地名，今浙江杭州）人，被賜予『法寶』的稱號。他最初跟隨海月（法師名）學習，通達止觀法門。但他自己說：『言語清凈而行為污濁，是賢聖所呵斥的。』於是他進入南山天王院，誦讀《法華經》至五藏（所謂『藏』，是以五千零四十八卷為計數單位）。 《金剛般若經》四藏，《彌陀經》十藏。禮拜舍利塔十遍（所謂『遍』，是以八萬四千拜為計數單位），禮拜釋迦牟尼佛三十萬次，拜彌陀佛一百萬次，唸誦佛號五千萬聲。禮拜《法華經》，一字三拜，共拜了三次。他一心向往凈土，一生坐著都不背對西方。憲使無為楊杰為他創作了《安樂國贊》三十章來讚美他。其中一章說：『凈土遍佈沙界，何必單獨指向西方？只要能從一門深入，處處都是菩提。』法師想要廣泛教化世俗，於是在他受戒的凈住寺，繪製了九品往生圖。

【English Translation】 English version:

He was revered by the world, but still not entirely free in terms of his dwelling and sustenance. He resided at Shangzhu Temple for nearly twenty years and at Lingshan Temple for only a month. Thus, it seems that even the virtuous cannot avoid the matter of forming connections (karma). Dharma Master Zaisheng (name of the Dharma Master) was from Kuaiji (place name, present-day Shaoxing, Zhejiang), and his title was Shenzhi (Dharma name). He studied with Mingzhi (name of the Dharma Master) for a long time, and his peers praised him for his skill in preaching. Previously, when Qian Wusu Wang (King Qian Liu of Wuyue) was in charge of Hangzhou, he suffered from an eye ailment. At night, he dreamed of a white-clad immortal who said, 'I come from Yongjia (place name, present-day Wenzhou, Zhejiang).' The next day, a monk from Yongjia submitted a petition, willing to offer a Guanyin (Avalokiteśvara) statue, saying that the statue was obtained from the sea tide, and the mountains could not lift it when welcoming it. The immortal then appeared in a dream, indicating that he wanted to return to Yuecheng (place name, present-day Shaoxing, Zhejiang). Qian Wusu Wang then prepared the ceremonial arrangements and welcomed the Guanyin statue to Hangzhou. As soon as he saw the Guanyin statue, his eyes immediately regained their sight. So he created a hermitage called Xingfu Hermitage to enshrine this Guanyin statue. The Guanyin statue was six feet tall, with a unique and majestic appearance, and when viewed with lights at night, it was like a living person. During the Yuanyou (era name) period, when Dharma Master Zaisheng came to reside at Xingfu Hermitage, Qingxian Gong (Cai Xiang, a famous minister of the Northern Song Dynasty) was the administrative official of Hangzhou. At that time, there was a severe drought and plague, and long prayers were not answered, so various sacrifices were dismissed. Cai Xiang then invited Dharma Master Zaisheng to bring the Guanyin statue to the government office, and after earnestly praying for a night, sweet rain fell, and the plague also subsided. Cai Xiang then reported to the court, granting Dharma Master Zaisheng the title 'Shenzhi,' and the name of the hermitage was changed to Yuantong (one person is missing from the chronicles below). A Dharma heir of Dharma Master Haiyue Bian Dharma Master Congya (name of the Dharma Master) was from Qiantang (place name, present-day Hangzhou, Zhejiang), and was given the title 'Fabao.' He initially studied with Haiyue (name of the Dharma Master) and became proficient in the Samatha-vipassana (止觀) meditation. But he said to himself, 'Pure speech but impure conduct is condemned by the virtuous and sages.' So he entered Nanshan Tianwang Monastery and recited the Lotus Sutra to five zang (言藏者. 且以五千四十八為數) (the term 'zang' is used as a unit of measurement, with 5,048 scrolls as a unit). Four zang of the Vajra Prajna Sutra (金剛般若經), ten zang of the Amitabha Sutra (彌陀經). He prostrated to the Sarira (舍利) stupa ten times (言遍者. 以八萬四千拜為數) (the term '遍' is used as a unit of measurement, with 84,000 prostrations as a unit), prostrated to Sakyamuni Buddha (釋迦牟尼佛) 300,000 times, prostrated to Amitabha Buddha (彌陀佛) 1,000,000 times, recited the Buddha's name 50,000,000 times. He prostrated to the Lotus Sutra (法華經), three prostrations for each word, for a total of three times. He wholeheartedly yearned for the Pure Land (凈土), and never sat with his back to the west in his life. Yang Jie, the investigating censor of Wuwei, composed thirty chapters of the 'Praise of the Land of Bliss' (安樂國贊) to praise him. One of them said, 'The Pure Land pervades the realms of sand, why bother pointing only to the West? As long as one can enter from one gate, everywhere is Bodhi.' The Dharma Master wanted to widely teach the secular world, so at Jingzhu Monastery (凈住寺), where he received his precepts, he painted the Nine Grades of Rebirth (九品往生圖).

三輩。刻其贊于石。觀者皆知感化。一日無病趺坐而亡。有天樂鳴空異香入室之瑞。

法師智深。賜號慈行。嘉禾沈氏。初依海月學教觀。既成歸受業崇福西寺開長堂雲水供。建光明期懺會。二十年如一日。專念凈土勸人稱佛號。從化者不知數。政和乙未六月坐亡。留龕七日色不變。荼毗之日異香襲人。人收舍利與骨俱盡。

凈慧義法師法嗣

法師德賢。臨安人。賜號圓應。為兒時相者曰。他日當有官厄。唯出家可免。父信之。令往依叔父海月。月斥之曰。我翁孫相繼家業始成。汝欲來此作主人耶。師遂去。暨落𩬊復往天竺參凈慧。大明教觀之道。久之遂居第一座。有俗士謁凈慧言。室女為崇所嬈。乍啼乍哭。愿師慈救。慧曰。我首座可以治此。士往扣之。師乃令女所居閣上設一榻。既至即就榻睡。少時竟去。女白父曰。適蒙法師開悟於我。今永去矣。自是神識安定。凈慧閑居草堂。師繼其席。果符海月主人之記。居五年無疾而終。語門人曰。吾生前以道力免難。死後恐不能逃。門人造像入祖堂。乃用鐵護其項。建炎中。金虜真珠王子。領兵犯浙。入天竺升祖殿。眾像皆避席而揖。獨師像不為動。王怒令斬之。以頸有鐵不可傷。乃令積薪盈門縱火焚之。薪盡而屋如故。虜大驚讚禮而退。

法

【現代漢語翻譯】 現代漢語譯本 三輩（三代人）。將他的讚頌刻在石頭上，觀看的人都知道感恩教化。有一天，他無病跏趺而坐圓寂。有天樂在空中鳴響，奇異的香氣進入房間的祥瑞。

法師智深，被賜予『慈行』的稱號，是嘉禾（今浙江嘉興）沈氏人。起初跟隨海月學習天臺教觀，學成后回到崇福西寺接受供養，開設長堂雲水供。建立光明期懺會，二十年如一日。專心念誦凈土，勸人稱念佛號，被他感化的人數不清。政和年間乙未年六月坐化圓寂，遺體在龕中七天顏色不變。荼毗（火化）之日，奇異的香氣撲鼻而來。人們收集舍利，發現骨頭都化盡了。

凈慧義法師的法嗣（繼承人）：

法師德賢，臨安（今浙江杭州）人，被賜予『圓應』的稱號。他小時候，有相面的人說：『他日後會有官司的災難，只有出家才能免除。』他的父親相信了，讓他去依附叔父海月。海月斥責他說：『我的翁孫相繼家業才剛有起色，你想要來這裡當主人嗎？』德賢於是離開了。等到剃髮后，又前往天竺山參拜凈慧，精通天臺教觀之道。很久之後，就住在第一座。有俗人拜見凈慧說：『我的女兒被邪魔所困擾，時而啼哭。希望師父慈悲救助。』凈慧說：『我的首座（第一弟子）可以醫治此事。』那人去拜訪德賢。德賢就讓那女子所住的閣樓上設定一張床。女子來到后就上床睡覺。一會兒邪魔就離開了。女子告訴父親說：『剛才蒙法師開悟了我，現在永遠離開了。』從此神識安定。凈慧隱居草堂，德賢繼承了他的位置，果然應驗了海月『主人』的預言。住了五年後無疾而終。告訴門人說：『我生前用道力免除了災難，死後恐怕不能逃脫。』門人造了他的像放入祖堂，就用鐵來保護他的脖子。建炎年間，金國的真珠王子率領軍隊侵犯浙江，進入天竺山，登上祖殿，所有的佛像都避席而揖，只有德賢的像一動不動。王子大怒，命令斬殺他，因為脖子上有鐵無法傷害。於是命令堆積柴火堆滿門口，縱火焚燒。柴火燒盡了，房屋卻完好如初。金兵大驚，讚歎禮拜後退走了。

【English Translation】 English version Three generations. His eulogy was engraved on stone, and all who saw it knew to be grateful for the teachings. One day, he passed away peacefully while sitting in the lotus position without any illness. There were auspicious signs of heavenly music resounding in the sky and a strange fragrance entering the room.

Dharma Master Zhishen, bestowed the title 'Cixing' (慈行, Compassionate Conduct), was from the Shen family of Jiahe (嘉禾, present-day Jiaxing, Zhejiang). Initially, he studied the Tiantai teachings and contemplation under Haiyue (海月). After completing his studies, he returned to Chongfu West Temple (崇福西寺) to receive offerings and established the Changtang Yunshui (長堂雲水) offering. He established the Guangmingqi Repentance Assembly (光明期懺會), which he maintained for twenty years without fail. He focused on reciting the Pure Land teachings and encouraged people to chant the Buddha's name, and the number of those transformed by him was countless. In June of the Yiwei year during the Zhenghe era, he passed away while sitting in meditation. His body remained unchanged in the reliquary for seven days. On the day of cremation, an extraordinary fragrance filled the air. People collected the sharira (舍利, relics), and his bones were completely consumed.

Successor of Dharma Master Yiyi of Jinghui (凈慧義法師):

Dharma Master Dexian, a native of Lin'an (臨安, present-day Hangzhou, Zhejiang), was bestowed the title 'Yuanying' (圓應, Perfect Response). When he was a child, a physiognomist said, 'He will have official troubles in the future, only ordination can avoid it.' His father believed it and sent him to rely on his uncle Haiyue. Haiyue rebuked him, saying, 'My family's business has just begun to flourish with successive generations of grandsons. Do you want to come here to be the master?' Dexian then left. After shaving his head, he went to Tianzhu Mountain (天竺山) to visit Jinghui, mastering the Tiantai teachings and contemplation. After a long time, he resided in the first seat. A layman visited Jinghui and said, 'My daughter is troubled by demons, sometimes crying and sometimes weeping. I hope the master will compassionately save her.' Jinghui said, 'My first seat (chief disciple) can cure this.' The man went to visit Dexian. Dexian then had a bed set up in the pavilion where the woman lived. When she arrived, she went to bed. After a short time, the demon left. The woman told her father, 'I was enlightened by the Dharma Master just now, and now I am leaving forever.' From then on, her mind was stable. Jinghui lived in seclusion in a thatched cottage, and Dexian succeeded him, fulfilling Haiyue's prophecy of 'master'. After living there for five years, he passed away without illness. He told his disciples, 'I used my spiritual power to avoid disaster during my lifetime, but I am afraid I cannot escape after death.' The disciples made a statue of him and placed it in the ancestral hall, using iron to protect his neck. During the Jianyan era, Prince Zhenzhu of the Jin dynasty led troops to invade Zhejiang, entered Tianzhu Mountain, and ascended the ancestral hall. All the Buddha statues avoided their seats and bowed, but only Dexian's statue did not move. The prince was furious and ordered him to be beheaded, but because there was iron on his neck, he could not be harmed. So he ordered firewood to be piled up at the door and set on fire. The firewood was burned out, but the house remained as before. The Jin soldiers were greatly surprised, praised and saluted, and then retreated.

師仲元。號神智。妙年納戒。即學教於天竺凈慧。及繼主祖父道場。道風大振。六年將退間草堂。請首座永堪以自繼。且謂之曰。首座寮中什物並留後人。方丈所用亦自足。師止攜三衣一缽香合拂子尼師壇紙被浴具。世稱為七事隨身。過草堂及觀首座寮。止一紙衾了無余物。人莫不高二師之風。

法師永堪。賜號慈覺。高介特立。平時不履尼寺。從凈慧學克肖其道。後繼神智。居天竺二十一年。四海學者推為宗主。嘗訓于眾曰。明道而不克行。是猶見飯而不肯食。終為饑人也。別日又謂眾曰。汝輩一向忍饑何為。眾愧其言。一時學士皆相率進行。為世英偉云。

法師慧日。賜號寂照。學凈慧得其旨。淹貫三藏樂習禪定。虛懷待人不別愚智。有辱之者未嘗有色。人皆稱之。為得大忍佛。繼慈覺居天竺十餘年。講道精進有光父兄之業。

法師思尚。早從凈慧妙盡其道。政和元年詔居上竺。賜號圓悟。講說簡明學者所仰。嘗曰。吾宗義學也。不旁通儒典。而事講業者。吾恐未盡其義。茍義有未盡。其意何所在。得意亡言。自是學成之人。若初心向學。須先尋文義可也。

辯才凈法師法嗣

法師若愚。海鹽人。馬氏。賜號法鑒。學教於辯才。號稱夙成。郡以南屏興教延之不就。奉辯才杖屨。間

【現代漢語翻譯】 現代漢語譯本： 師仲元（Shi Zhongyuan），號神智（Shenzhi）。年輕時受戒，隨即在天竺凈慧（Jinghui of Tianzhu）處學習佛法。後來繼承了祖父的道場，道風大振。六年之後，打算退居草堂，於是請首座永堪（Yongkan）來繼承自己的位置，並且對他說：『首座寮房中的什物都留給後來的人，方丈所用的東西也足夠了。』師仲元只攜帶了三衣一缽、香合、拂子、尼師壇（nishidan，坐具）、紙被、浴具，世人稱之為『七事隨身』。他去草堂並檢視首座的寮房，只有一床紙被，沒有其他任何東西。人們無不敬佩這兩位大師的風範。 法師永堪（Yongkan），被賜號慈覺（Cijue）。他品行高潔，特立獨行，平時不進入尼姑庵。跟隨凈慧（Jinghui）學習，完全繼承了他的道統。後來繼承神智（Shenzhi）的衣缽，在天竺住了二十一年，四海的學者都推崇他為宗主。他曾經教導眾人說：『明白道理卻不能實行，就像看見飯卻不肯吃，最終還是個飢餓的人。』另一天，他又對眾人說：『你們一直忍飢挨餓是爲了什麼？』眾人為他的話感到慚愧。一時之間，學者們都爭相努力修行，成為世間的英才。 法師慧日（Huiru），被賜號寂照（Jizhao）。他向凈慧（Jinghui）學習，領會了他的宗旨，精通三藏經典，喜愛禪定。他虛懷若谷地待人，不區別愚笨和聰明的人。有人侮辱他，他也不會生氣。人們都稱他為得到大忍的佛。他繼承慈覺（Cijue）的衣缽，在天竺住了十餘年，講經說法非常精進，光大了父兄的事業。 法師思尚（Sishang），早年跟隨凈慧（Jinghui）學習，精妙地領會了他的道統。政和元年，皇帝下詔讓他住在上竺寺。被賜號圓悟（Yuanwu）。他講經說法簡明扼要，學者們都很仰慕他。他曾經說過：『我們宗派是義學，如果不廣泛通曉儒家經典，而只是從事講經說法，我恐怕不能完全領會其中的含義。如果義理沒有完全領會，那麼意在哪裡呢？領會了意就忘記了言語。』因此，學成的人，如果初學，必須先尋文解義才可以。 辯才凈法師（Biancai Jingfashi）的法嗣 法師若愚（Ruoyu），海鹽人，姓馬。被賜號法鑒（Fajian）。向辯才（Biancai）學習佛法，號稱從小就很有成就。郡里想請他到南屏興教寺弘法，但他沒有答應，而是侍奉辯才（Biancai）左右。

【English Translation】 English version: Master Zhongyuan, styled Shenzhi (Divine Wisdom), took the precepts at a young age and immediately began studying the teachings with Jinghui (Pure Wisdom) of Tianzhu (India). Later, he inherited his grandfather's monastery, and his influence greatly increased. After six years, intending to retire to a thatched cottage, he invited the head monk Yongkan to succeed him, saying, 'Leave the belongings in the head monk's quarters for those who come after. What is used in the abbot's room is also sufficient.' Master Zhongyuan only carried his three robes, one bowl, incense box, whisk, nishidan (sitting cloth), paper bedding, and bathing utensils, which the world called 'the seven things carried with him.' He went to the thatched cottage and inspected the head monk's quarters, finding only a paper quilt and nothing else. People universally admired the style of these two masters. Dharma Master Yongkan, bestowed the title Cijue (Compassionate Awareness), was of high moral character and stood out independently. He usually did not enter nunneries. He studied with Jinghui (Pure Wisdom) and perfectly inherited his teachings. Later, he succeeded Shenzhi (Divine Wisdom), residing in Tianzhu (India) for twenty-one years. Scholars from all over the world revered him as a leader. He once instructed the assembly, saying, 'Understanding the principle but not practicing it is like seeing food but refusing to eat it, ultimately remaining a hungry person.' Another day, he said to the assembly, 'Why do you endure hunger all the time?' The assembly was ashamed of his words. At that time, scholars all strived to practice diligently, becoming outstanding figures in the world. Dharma Master Huiri, bestowed the title Jizhao (Silent Illumination), studied with Jinghui (Pure Wisdom) and grasped his essence, being well-versed in the Tripitaka and enjoying the practice of meditation. He treated people with an open mind, without distinguishing between the foolish and the wise. Even when insulted, he never showed anger. People all praised him as having attained the Buddha's great forbearance. He succeeded Cijue (Compassionate Awareness), residing in Tianzhu (India) for more than ten years, preaching the Dharma with diligence and glorifying the work of his father and brothers. Dharma Master Sishang, followed Jinghui (Pure Wisdom) early on and subtly grasped his teachings. In the first year of the Zhenghe era, he was ordered by imperial decree to reside in Shangzhu Temple. He was bestowed the title Yuanwu (Complete Enlightenment). His lectures were concise and clear, admired by scholars. He once said, 'Our school is a school of meaning. If one does not widely understand Confucian classics but only engages in lecturing, I fear that one cannot fully grasp the meaning. If the meaning is not fully grasped, then where is the intention? When the intention is grasped, words are forgotten.' Therefore, those who have completed their studies, if they are beginners, must first seek to understand the meaning of the text. Lineage of Dharma Master Biancai (Eloquent Talent) Jing (Pure) Dharma Master Ruoyu, a native of Haiyan, surnamed Ma, was bestowed the title Fajian (Dharma Mirror). He studied the teachings with Biancai (Eloquent Talent) and was known as being accomplished from a young age. The county wanted to invite him to Xingjiao Temple in Nanping to propagate the Dharma, but he did not accept, instead serving Biancai (Eloquent Talent) closely.

居龍井者六年。後於湖之仙潭。營長堂接待。建大閣造西方像。結道族唸佛。嘗數百人。三十年中預會者多蒙佛接之瑞。靖康丙午九月。謂其徒曰。吾夢神人告曰。汝同學則章。得普賢行愿三昧。已生凈土。彼方待汝曷可淹留。即命眾諷觀經甫畢。乃云。聖相現前吾其往矣。即留偈曰。空里千華羅網。夢中七寶蓮池。踏得西歸路穩。更無一點狐疑。阇維得舍利數百粒。塔于東廡。初入道夢白衣女授七十二策。后壽果及其數(此下本紀。遺失一人。如杲在子琳后)。

慈覺堪法師法嗣

法師子琳。賜號慈受。幼學于慈覺深悟圓旨。復謁佛智裕禪師重研心要。時天竺以慈福太后請為功德。師被旨住山。二十八年。講演之際唯提大義。禪侶聞風而來者。咸服其辯。大慧杲禪師。過之相與劇談。不覺達旦。謂師曰。時人只知老師有教。徑山卻許老師有禪。為題其真云。悟得旋陀羅尼三昧。於一切法得大自在。舌端之上海波翻。第一義諦無違背。孝宗乾道元年春。召師問道。上曰。朕欲讀經。以何為要。師曰。金剛圓覺最為要道。曰參禪如何。師曰。禪須自悟。上曰。何以為功。師曰。澄寂身心久當自契。上說。后因召問當世有道之士。師以上竺慧光對。上欣納之。一日謂門人曰。吾為首座十八年。日課蓮經一部。

【現代漢語翻譯】 現代漢語譯本：

在龍井住了六年。後來在湖州的仙潭，建造長堂用以接待來客，建造大閣樓，塑造西方三聖像，組織道友唸佛，常常有數百人。三十年中，參加法會的人大多蒙受佛陀接引的祥瑞。靖康丙午年九月，他對他的弟子們說：『我夢見神人告訴我，你的同學則章，已經獲得普賢行愿三昧（指普賢菩薩的行願力所成就的禪定），已經往生凈土。他們正在等待你，你為何還要在此停留？』於是命令大家誦讀《觀無量壽經》，剛剛完畢，就說：『聖像現在眼前，我將要往生了。』隨即留下偈語說：『空中顯現千萬朵鮮花組成的羅網，夢中出現七寶構成的蓮花池。踏上穩穩當當的西歸之路，再沒有一點疑惑。』火化后得到舍利子數百粒，建塔于東邊的廂房。當初剛入道時，夢見一位白衣女子授予他七十二策。後來壽命果然應驗了這個數字（這以下是本紀，遺失一人，如如杲在子琳之後）。

慈覺堪法師的法嗣

法師子琳，被賜予『慈受』的稱號。年幼時向慈覺學習，深刻領悟圓融的宗旨。又拜訪佛智裕禪師，重新研究心要。當時天竺寺因為慈福太后的請求，請他主持功德事務。子琳法師奉旨住持該寺二十八年。講經說法時，只提綱挈領地闡述大義。禪宗同修聞風而來的人，都佩服他的辯才。大慧杲禪師（禪宗大師）路過這裡，與他進行深入的交談，不知不覺到了天亮。大慧杲禪師對子琳法師說：『世人只知道老師您擅長講經說法，而我徑山寺卻認為老師您也精通禪宗。』於是為子琳法師的畫像題詞說：『領悟了旋陀羅尼三昧（指能使一切事物旋轉變化的禪定），對於一切法都能得到大自在。舌頭之上，海浪翻滾，第一義諦，沒有違背。』孝宗乾道元年春天，皇帝召見子琳法師詢問佛法。皇帝說：『朕想要讀經，以什麼為要？』子琳法師說：『《金剛經》和《圓覺經》最為重要。』皇帝問：『參禪應該如何做？』子琳法師說：『禪需要自己去領悟。』皇帝問：『如何才能有所成就？』子琳法師說：『澄凈身心，時間久了自然會契合。』皇帝聽了很高興。後來皇帝召見詢問當世有道之士，子琳法師推薦了上竺寺的慧光。皇帝欣然採納。一天，子琳法師對門人說：『我擔任首座十八年，每天的功課是誦讀一部《蓮花經》。』

【English Translation】 English version:

He resided at Dragon Well for six years. Later, at Xiantan (Fairy Pool) in Huzhou, he built a long hall for receiving guests, constructed a large pavilion, and created images of the Western Three Saints (Amitabha Buddha and his two main bodhisattvas). He organized fellow practitioners to recite the Buddha's name, often with hundreds of people. Over thirty years, many participants in the Dharma assemblies received auspicious signs of being welcomed by the Buddha. In the ninth month of the Bingwu year of the Jingkang era, he said to his disciples, 'I dreamed that a divine being told me, 'Your fellow student Zezhang has attained the Samadhi (a state of meditative consciousness) of the Practices and Vows of Samantabhadra (a bodhisattva associated with practice and meditation) and has already been reborn in the Pure Land. They are waiting for you there; why do you linger here?'' Then he ordered everyone to recite the Sutra of Contemplation on the Buddha of Immeasurable Life, and as soon as they finished, he said, 'The holy images are appearing before me; I am going to be reborn.' Immediately, he left a verse saying, 'In the sky, a net of a thousand flowers is spread; in a dream, a lotus pond of seven jewels appears. Having stepped onto the steady path of returning to the West, there is no more doubt.' After cremation, hundreds of relics were obtained, and a pagoda was built for them in the eastern wing. When he first entered the path, he dreamed of a woman in white robes giving him seventy-two strategies. Later, his lifespan indeed matched that number (below this is the biography, one person is missing, such as Rugao after Zilin).

Successor of Dharma Master Cijue Kan

Dharma Master Zilin, bestowed with the title 'Cishou' (Compassionate Receiver). As a child, he studied with Cijue and deeply understood the complete teachings. He also visited Zen Master Fozhi Yu and re-studied the essentials of the mind. At that time, Tianzhu Temple, at the request of Empress Dowager Cifu, invited him to manage meritorious affairs. Master Zilin was ordered to reside at the mountain temple for twenty-eight years. When lecturing on the scriptures, he only mentioned the main points. Those who came to him for Zen practice admired his eloquence. Zen Master Dahui Gao (a famous Zen master) passed by and had an intense conversation with him, which lasted until dawn. Zen Master Dahui Gao said to Dharma Master Zilin, 'People only know that you are good at lecturing on the scriptures, but I, Jingshan Temple, believe that you are also proficient in Zen.' So he inscribed on Dharma Master Zilin's portrait, saying, 'Having realized the Samadhi of the Revolving Dharani (a meditative state that can transform all things), one attains great freedom in all dharmas. On the tip of the tongue, the waves of the sea churn; the ultimate truth is not violated.' In the spring of the first year of the Qiandao era of Emperor Xiaozong, the emperor summoned Master Zilin to inquire about the Dharma. The emperor said, 'I want to read the scriptures; what is most important?' Master Zilin said, 'The Diamond Sutra and the Sutra of Complete Enlightenment are the most important.' The emperor asked, 'How should one practice Zen?' Master Zilin said, 'Zen must be realized by oneself.' The emperor asked, 'How can one achieve something?' Master Zilin said, 'Purify the body and mind, and in time, you will naturally be in harmony with it.' The emperor was very pleased. Later, the emperor summoned and inquired about virtuous people of the time, and Master Zilin recommended Huiguang of Shangzhu Temple. The emperor gladly accepted. One day, Master Zilin said to his disciples, 'I have been the head monk for eighteen years, and my daily practice is to recite one copy of the Lotus Sutra.'

每於禪定。夢寐得見普賢。住持以來無復夢見。信知領徒損己。其言有實。遂屏跡草堂經半載。忽書偈趺坐而化。停龕逾旬時當連雪。而身常溫暖(此下遺失令祥一人)。

法寶雅法師法嗣

法師如杲。錢唐人。學於法寶。唐復禮法師問學者偈云。真法性本凈。妄念何由起。從真有妄生。此妄何所止。無初則無末。有終應有始。無始而無終。長懷懵茲理。愿為開玄妙。析之出生死。師謂。此問有二意。初四句問。真法本凈妄何由生。既生妄已云何止妄。而能即真。此該從真起妄反妄歸真之義。次四句問。始終有無。既云無始。云何有終。若無於終何有於始。后二句為請答。自古涉法師。清涼圭峰各有偈答。而洪覺范所錄(林間錄)謂皆未副問意。彼問真法本凈妄何由起。而今但云迷真不覺。此答人誰不能。師乃別為之答云。真不守自性。照分能所起。隨緣染凈熏。復性方可止。真妄一體即。故說無終始。迷悟自情分。始終宛然理。達此真妄源。誰復受生死。識者謂。此答始可以盡問意。師所述教義。名指源集(自序云紹興十二年述)。

興國基法師法嗣

法師悟持。慈溪人。受業于興國。誦法華試中得度。傳受基法師之道悉達深旨。每俾代講綽有父風。邑西永安林泉尤勝。眾請為起廢。歷十

【現代漢語翻譯】 每當禪定之時，（我）夢中總能見到普賢菩薩（Samantabhadra，象徵菩薩的行愿）。自從住持寺院以來，再也沒有夢見過。（我）相信帶領徒弟會損耗自己的修行，這話確實不假。於是（我）隱居在草堂中半年。忽然寫下偈頌，結跏趺坐而圓寂。停放靈龕超過十天，正值將要連續下雪的時候，而（他的）身體卻始終溫暖。（以下遺失了令祥一個人的事蹟）。

法寶雅法師的法嗣

法師如杲，錢塘人。向法寶法師學習。唐復禮法師問學者的偈頌說：『真法性本來清凈，妄念從何而起？從真而有妄念產生，這妄念又在哪裡止息？沒有開始就沒有終結，有終結就應該有開始。無始無終，長久以來迷惑于這個道理。希望（您）能開示玄妙之處，分析（使我）脫離生死。』法師（如杲）說：『這個問題有兩層意思。前四句問，真如法性本來清凈，妄念從何而生？既然產生了妄念，又如何止息妄念，從而回歸真如？這概括了從真起妄、反妄歸真的意義。后四句問，始終、有無。既然說是無始，為何又有終結？如果沒有終結，又何來開始？最後兩句是請求解答。』自古以來，涉法師、清涼澄觀（Qingliang ChengGuan）、圭峰宗密（Guifeng Zongmi）各有偈頌回答。而洪覺范所記錄的（《林間錄》）認為都沒有符合提問的本意。他們問『真法本凈妄何由起』，而現在只是說『迷真不覺』，這種回答誰不會呢？法師（如杲）於是另外作答說：『真如不守住自己的體性，照用分出能照和所照而生起（妄念）。隨著因緣被染污或清凈所熏習，回覆本性才能止息（妄念）。真妄一體不二，所以說沒有終始。迷惑或覺悟在於自己的情識分別，始終的道理宛然存在。通達這真妄的根源，誰還會遭受生死輪迴？』有見識的人認為，這個回答才算能夠完全表達提問的本意。法師所著述的教義，名為《指源集》（他在自序中說這是紹興十二年所著）。

興國基法師的法嗣

法師悟持，慈溪人。在興國寺接受教育。誦讀《法華經》考試及格而獲得度牒。傳承接受了基法師的道統，完全通達了其中的深刻旨意。常常讓他代替講經，很有乃父之風。縣城西邊的永安寺林泉尤其優美，大眾請求他來修復廢棄的寺廟。經歷了十

【English Translation】 Whenever I was in meditation, I would see Samantabhadra (普賢, the Bodhisattva embodying practice and vows) in my dreams. Since becoming the abbot, I have not dreamed of him again. I truly believe that leading disciples diminishes one's own practice; these words are indeed true. Therefore, I secluded myself in a thatched hut for half a year. Suddenly, I wrote a verse, sat in the lotus position, and passed away. The reliquary was kept for more than ten days, just as continuous snow was about to fall, yet his body remained warm. (The following is missing the deeds of Lingxiang alone).

Successor of Dharma Master Fabao Ya

Dharma Master Rugao was from Qiantang. He studied under Dharma Master Fabao. Dharma Master Tang Fuli asked a scholar in a verse: 'True Dharma-nature is originally pure, from where do deluded thoughts arise? From the true comes the arising of delusion, where does this delusion cease? Without a beginning, there is no end; with an end, there should be a beginning. Without beginning and without end, I have long been confused by this principle. I wish you would reveal the profound mystery and analyze it to free me from birth and death.' The Dharma Master (Rugao) said, 'This question has two meanings. The first four lines ask, the true Dharma-nature is originally pure, from where do deluded thoughts arise? Since deluded thoughts have arisen, how can they be stopped, thereby returning to the true? This encompasses the meaning of arising delusion from the true and returning to the true by reversing delusion. The next four lines ask about beginning and end, existence and non-existence. Since it is said to be without beginning, why is there an end? If there is no end, how can there be a beginning?' The last two lines are a request for an answer. Since ancient times, Dharma Master She, Qingliang ChengGuan (清涼澄觀), and Guifeng Zongmi (圭峰宗密) have each had verses in response. However, Hong Juefan's record (in 'Linjian Lu') believes that none of them fully addressed the intent of the question. They asked, 'True Dharma is originally pure, from where do deluded thoughts arise?' But now they only say 'deluded and unaware of the true,' who wouldn't know how to answer like this? The Dharma Master (Rugao) then gave a separate answer, saying: 'The true does not abide by its own nature; illumination differentiates the able and the object, giving rise (to delusion). Influenced by conditions, whether defiled or pure, only by restoring the original nature can (delusion) be stopped. True and delusion are one and the same, therefore it is said there is no beginning or end. Delusion or enlightenment lies in one's own emotional distinctions; the principle of beginning and end is clearly present. Understanding the source of true and delusion, who will still be subject to the cycle of birth and death?' Those with insight believe that this answer can fully express the intent of the question. The teachings written by the Dharma Master are called 'Zhi Yuan Ji' (in his preface, he said it was written in the twelfth year of Shaoxing).

Successor of Dharma Master Xingguo Ji

Dharma Master Wuchi was from Cixi. He received education at Xingguo Temple. He passed the examination by reciting the 'Lotus Sutra' and obtained a degree. He inherited and received the lineage of Dharma Master Ji, fully understanding its profound meaning. He was often asked to lecture in his place, possessing the style of his father. The forests and springs of Yongan Temple in the west of the county were particularly beautiful, and the community requested him to restore the abandoned temple. He experienced ten

八年。殿宇像設無不畢備。寶元初。仁宗聞于朝賜名福源。安眾講道。郁為法席。為人寬和。接賓客有加禮。雅尚清談。終日不倦。所居多植嘉果。筑塘治田。兇歲無歉。法食俱運。人皆樂依(四明教行錄有三書。與持侄永安山主者。是也○事見福源開山記○此中本紀遺失二人○此卷共三十三人。本紀止錄二十三人。遺失十人)。

佛祖統紀卷第十一(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十二

宋景定四明東湖沙門志磐撰

諸師列傳第六之二

四明法智法師法嗣(第一世)廣智尚賢法師神照本如法師南屏梵臻法師三學則全法師浮石崇矩法師廣慈慧才法師廣嚴含瑩法師慧因擇交法師圓智覺琮法師崇法嗣端法師四明文粲法師丹丘嗣謙法師四明愿彬法師廣印智環法師祥符文智法師三衢文炳法師四明用卿法師四明居永法師四明自仁法師崇慶本圓法師天臺慧舟法師三衢懷襲法師圓智志豪法師日本源信法師內侍俞源清嗣法二十七人(塔銘)入室四百七十八人(實錄)升堂一千人(塔銘)

法智法師法嗣

法師尚賢。四明人。賜號廣智。依法智學教觀。聞講凈名頓悟性相之旨。歷事既久遂居高第。天聖六年(仁宗)繼法智主延慶。道化盛行。雪竇

【現代漢語翻譯】 現代漢語譯本： 八年時間，殿宇和佛像陳設都已完備。寶元初年，仁宗皇帝得知此事，賜名為福源寺。尚賢法師在此安頓僧眾，講經說法，使福源寺成為一方重要的弘法場所。他為人寬厚平和，待賓客彬彬有禮，尤其喜歡清談，終日不倦。他居住的地方種植了許多優良果樹，還修筑水塘，治理田地，即使在災荒年份也能保證糧食充足，佛法和食物都能得到供給，人們都樂於依附他。（《四明教行錄》中有三封書信，是與持侄永安山主之間的往來。事蹟記載在《福源開山記》中。本紀中遺漏了兩人，此卷共三十三人，本紀只記錄了二十三人，遺漏了十人）。

《佛祖統紀》卷第十一（終） 大正藏第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十二 宋朝景定年間四明東湖沙門志磐撰寫

諸師列傳第六之二

四明法智法師的法嗣（第一世）：廣智尚賢法師，神照本如法師，南屏梵臻法師，三學則全法師，浮石崇矩法師，廣慈慧才法師，廣嚴含瑩法師，慧因擇交法師，圓智覺琮法師，崇法嗣端法師，四明文粲法師，丹丘嗣謙法師，四明愿彬法師，廣印智環法師，祥符文智法師，三衢文炳法師，四明用卿法師，四明居永法師，四明自仁法師，崇慶本圓法師，天臺慧舟法師，三衢懷襲法師，圓智志豪法師，日本源信法師，內侍俞源清，嗣法者共二十七人（塔銘記載）。入室弟子四百七十八人（實錄記載）。升堂說法一千人（塔銘記載）。

法智法師的法嗣

尚賢法師，四明人，被賜予稱號廣智（Guangzhi）。他跟隨法智（Fazhi）學習天臺教觀，聽聞講解《維摩詰經》后，頓悟性相不二的旨要。經歷多年修行，最終位居高位。天聖六年（仁宗年號），他繼承法智（Fazhi）住持延慶寺，弘法事業非常興盛。雪竇（Xuedou）...

【English Translation】 English version: For eight years, the halls and Buddha statues were fully equipped. In the early years of Baoyuan (era name), Emperor Renzong heard about it and bestowed the name Fuyuan Temple. Master Shangxian settled the Sangha, lectured on the Dharma, and made Fuyuan Temple an important place for propagating the Dharma. He was kind and peaceful, treated guests with courtesy, and especially enjoyed pure conversation, never tiring all day long. He planted many fine fruit trees where he lived, and also built ponds and managed fields, so that even in famine years, food was guaranteed, and both Dharma and food were supplied. People were happy to rely on him. (There are three letters in the 'Siming Jiaoxing Lu' (Record of Teachings and Practices in Siming), which are exchanges with the holder of Yong'an Mountain, his nephew. His deeds are recorded in the 'Fuyuan Kaishan Ji' (Record of the Founding of Fuyuan Temple). Two people are missing from this chronicle. This volume has a total of thirty-three people, but the chronicle only records twenty-three, missing ten).

'Fo Zu Tong Ji' (Comprehensive Records of the Buddhas and Patriarchs), Volume 11 (End) Tripitaka No. 2035, Volume 49 of the Taisho Tripitaka

'Fo Zu Tong Ji' (Comprehensive Records of the Buddhas and Patriarchs), Volume 12 Written by Shramana Zhipan of Donghu, Siming during the Jingding period of the Song Dynasty

Biographies of Various Masters, Part 2 of the Sixth Chapter

Successors of Dharma Master Fazhi of Siming (First Generation): Dharma Master Guangzhi Shangxian, Dharma Master Shenzhao Benru, Dharma Master Nanping Fanzhen, Dharma Master Sanxue Zequan, Dharma Master Fushi Chongju, Dharma Master Guangci Huicai, Dharma Master Guangyan Hanying, Dharma Master Huiyin Zejiao, Dharma Master Yuanzhi Juecong, Dharma Master Chongfa Siduan, Dharma Master Siming Wencan, Dharma Master Danqiu Siqian, Dharma Master Siming Yuanbin, Dharma Master Guangyin Zhihuan, Dharma Master Xiangfu Wenzhi, Dharma Master Sanqu Wenbing, Dharma Master Siming Yongqing, Dharma Master Siming Juyong, Dharma Master Siming Ziren, Dharma Master Chongqing Benyuan, Dharma Master Tiantai Huizhou, Dharma Master Sanqu Huaixi, Dharma Master Yuanzhi Zhihao, Japanese Monk Genshin, Eunuch Yu Yuanqing. There were twenty-seven Dharma successors in total (as recorded in the pagoda inscription). There were 478 initiated disciples (as recorded in the actual records). One thousand people ascended the Dharma hall to preach (as recorded in the pagoda inscription).

Successors of Dharma Master Fazhi

Dharma Master Shangxian, a native of Siming, was granted the title Guangzhi (Vast Wisdom). He studied the Tiantai teachings and contemplation under Fazhi (Dharma Wisdom), and upon hearing the explanation of the 'Vimalakirti Sutra', he had a sudden enlightenment of the essence of the non-duality of nature and appearance. After many years of practice, he eventually attained a high position. In the sixth year of Tiansheng (era name of Emperor Renzong), he succeeded Fazhi (Dharma Wisdom) as the abbot of Yanqing Temple, and his Dharma propagation flourished greatly. Xuedou (Snowy Peak)...

顯禪師聞其名。出山來訪。標榜煎茶以申賀禮。人傳以為盛事。嘗晨入懺堂。見一虎伏幾前。師直進展尼師壇于背。寂無所睹。日本國師遣紹良等。赍金字法華為贄。請學輪下三年學成。辭還日本大弘斯道。明道中(仁宗)凈覺居靈芝。致書于師。論指要解三千之義。只是心性所具俗諦之法。未是中道之本。請師同反師承。師援荊溪三千即空假中之文。謂何必專在於假。以輔四明三千俱體俱用之義學者賴之(往復二書並見廣智遺編)所著遺編。及釋金錍(亡本)。釋十類(即扶宗忠師。所錄廣智傳。法智二師口義)翼贊大教至為有功。經體一章尤善發明。續遺妙宗之旨。又嘗著闡幽志。以七種二諦消光明諸經之王(四教之正三接之旁)法智是其說。及後作光明記。遂採用之(見口義經體章)。

草菴錄言。曾魯公為廣智撰塔銘。而後世無傳。當是與寺俱毀於建炎之寇。惜哉。

法師本如。四明句章人。受業本郡國寧。初依法智。于千眾中有少俊聲。史典詞翰有法則。為世所愛。嘗請益經正義。法智曰。為我作知事三年卻向汝道。暨事畢復以為請。法智厲聲一喝。復呼云本如。師豁然有悟。為之頌曰。處處逢歸路。頭頭復故鄉。本來成現事。何必待思量。法智肯之曰。向來若為汝說。豈有今日。祥符四年。

【現代漢語翻譯】 現代漢語譯本： 顯禪師聽聞了他的名聲，出山來拜訪。他以烹煮茶水作為賀禮，人們都認為這是一件盛事。曾經早晨進入懺堂，看見一隻老虎趴在幾案前。禪師徑直走到尼師的座位後面，卻什麼也沒看到。日本國師派遣紹良等人，帶著用金字書寫的《法華經》作為禮物，請求向他學習三年。學成之後，紹良等人返回日本，大力弘揚天臺宗。明道年間（仁宗時期），凈覺住在靈芝寺，寫信給禪師，討論『指要解三千』的意義，認為這只是心性所具有的俗諦之法，還不是中道之根本，希望禪師能夠一同反思師承。禪師引用荊溪湛然『三千即空假中』的說法，認為不必只專注于假諦，以此來輔助四明知禮『三千俱體俱用』的意義，學者們都依賴他（往復的兩封書信都收錄在《廣智遺編》中）。他所著作的《遺編》以及《釋金錍》（已亡佚），《釋十類》（即扶宗忠師所記錄的廣智法智二師的口義），對於翼贊天臺大教非常有功勞。《經體一章》尤其善於闡明，繼承了遺妙宗的宗旨。又曾經撰寫《闡幽志》，用七種二諦來消解《光明經》等諸經之王（四教的正義和三接的旁義），這是法智的說法，之後撰寫《光明記》，於是採用了這種說法（見《口義經體章》）。

《草菴錄》記載，曾魯公為廣智撰寫塔銘，但後世沒有流傳下來，應該是和寺廟一同毀於建炎年間的戰亂。可惜啊。

法師本如，是四明句章人。在本地國寧寺接受教育，最初依止法智（智顗）。在眾多弟子中，他以才華出衆而聞名。他精通史書典籍，擅長辭賦文章，為世人所喜愛。曾經向法智請教《經正義》。法智說：『為我做知事三年，之後再告訴你。』等到三年期滿，他又再次請求。法智厲聲呵斥，又呼喚道：『本如！』本如禪師豁然開悟，為此作頌說：『處處逢歸路，頭頭復故鄉，本來成現事，何必待思量。』法智認可了他的領悟，說：『如果我之前就為你解說，哪裡會有今天？』祥符四年。

【English Translation】 English version: Zen Master Xian heard of his reputation and came out of the mountain to visit him, presenting tea as a congratulatory gift, which people regarded as a grand event. Once, he entered the repentance hall in the morning and saw a tiger lying in front of the desk. The master went straight to the back of the nun's seat, but saw nothing. The National Teacher of Japan sent Shaoliang and others with a copy of the Lotus Sutra written in gold as a gift, requesting to study under him for three years. After completing their studies, Shaoliang and others returned to Japan and greatly promoted the Tiantai school. During the Mingdao period (Emperor Renzong's reign), Jingjue, residing in Lingzhi Temple, wrote to the master, discussing the meaning of 'Zhiyao Jie Sanqian (Essential Explanation of Three Thousand)', believing that it was only the mundane truth inherent in the nature of the mind, not the root of the Middle Way, and hoping that the master could reflect on the lineage together. The master cited Jingxi Zhanran's saying 'Sanqian Ji Kong Jia Zhong (Three Thousand are Emptiness, Provisionality, and the Middle)', arguing that there was no need to focus solely on the provisional truth, in order to assist Siming Zhili's meaning of 'Sanqian Ju Ti Ju Yong (Three Thousand are Complete in Substance and Function)', which scholars relied on (the two letters back and forth are included in the 'Guangzhi Yibian (Extant Works of Guangzhi)'). His written works 'Yibian (Extant Works)' and 'Shi Jinpi (Explanation of the Golden Scalpel)' (now lost), 'Shi Shilei (Explanation of Ten Categories)' (recorded by Master Fuzong Zhong, the oral teachings of Masters Guangzhi and Fazhi), were very meritorious in supporting the Tiantai teachings. The 'Jingti Yizhang (Chapter on Sutra Essence)' is particularly good at elucidating, inheriting the principles of Yimiaozong. He also wrote 'Chanyou Zhi (Record of Elucidating the Obscure)', using the seven kinds of two truths to dissolve the kings of sutras such as the Guangming Jing (Sutra of Golden Light) (the correct meaning of the Four Teachings and the auxiliary meaning of the Three Connections), which was Fazhi's saying, and later wrote 'Guangming Ji (Record of the Sutra of Golden Light)', and then adopted this saying (see 'Kouyi Jingti Zhang (Chapter on Oral Teachings of Sutra Essence)').

The 'Cao'an Lu (Cao'an Record)' states that Zeng Lugong wrote a pagoda inscription for Guangzhi, but it was not passed down to later generations, probably destroyed along with the temple during the Jianyan rebellion. What a pity.

Dharma Master Benru was a native of Gouzhang in Siming. He received his education at Guoning Temple in his hometown, initially following Fazhi (Zhiyi). Among the many disciples, he was known for his talent. He was proficient in historical books and skilled in writing, and was loved by the world. He once asked Fazhi for guidance on the 'Jing Zhengyi (Correct Meaning of the Sutra)'. Fazhi said, 'Work as a steward for me for three years, and then I will tell you.' When the three years were up, he asked again. Fazhi shouted sternly and then called out, 'Benru!' Zen Master Benru suddenly realized enlightenment and composed a verse for this: 'Everywhere I meet the road home, in every thought I return to my origin. The original state is already manifest, why wait for contemplation?' Fazhi acknowledged his enlightenment, saying, 'If I had explained it to you before, where would you be today?' In the fourth year of Xiangfu.

慈雲遷靈山。親往法智會下。求可為繼。法智曰。當於眾中自擇之。慈雲閱視至師即云。斯人可也。師至承天(東山能仁舊名)大振法道。歷三十年。眾常五六百。法華涅槃光明觀無量壽觀音別行玄止觀金錍觀心論等。皆講說六七過。嘗集百僧修法華長懺一年。瑞驗屢見。寶曆二年七月。駙馬李遵勖為請于朝。賜神照法師紫方袍。及賜智者教文四千五百卷。以資講說。嘗于寺西南隅。見一虎睡以杖擊之曰。此非汝睡處。虎俯首而去(今白蓮寺虎溪亭)後於虎臥處結屋為庵歸間其中。先是有五通神居於此。師每禪坐必連床舁行空中。師未嘗問。一日五神請曰。師既踞吾居。乞於此向山岡。建祠塑像。已備泥在山矣。師往視岡上。有新泥一垛。以之塑像無所餘。師慕廬山之風。與丞相章郇公諸賢結白蓮社。六七年來遂成巨剎。乃以能仁山林三之一。指嶺為界。以供樵薪。仁宗欽其道。遂賜名為白蓮。皇祐三年五月十八日微疾。即升座說法與眾訣別。其夕法堂藏閣方丈棟樑皆折。鐘鼓擊之無聲。江上漁人。見雲端有僧西向而去。詰旦右脅安庠而逝。時天氣盛熱異香非常。明年三月。塔全身於寺北。門人啟鑰視尊容如生爪發俱長。有大蓮華產于塔前。壽七十。臘五十三。嗣法處咸等甚眾。師嘗于天臺邑中為眾施戒。方秉羯磨忽

有光明。自智者塔國清寺赤城山。交射於法座之上。又因供千佛。飯一千貧人。置華于席下。佛座華應不萎而反萎。貧人座華應萎而反不萎。舉眾為之嘆異。嘗著仁王懺儀。撰行法經疏至十種境界而止。后咸法師續而全之。

問宣子記曰。嘉定四年春。住山鑑堂謂。師塔當方丈后。狃於風水非宜之說。將遷之。破土數寸香氣襲人。棺上產蓮華一莖光明奕奕。暨發函慈顏儼然鬚髮長垂。衣被不壞舍利滿龕。一眾驚歎。於是亟掩藏之。鏡庵論之曰。法師血肉之身。衣被之飾。在土二百年而不壞。非夫戒定慧三昧之力所持。疇能若是。人或以輕發祖塔。咎鑑堂者。非夫假此日之啟視之。曷足以知法師正報親依堅固不壞之瑞。為此舉者。其祖冥使之乎(觀經疏。以華座觀為親依。今以衣被例之)。

法師梵臻(初名有臻真宗特改)錢唐人。具戒之後。即問道四明。見法智最為晚暮。聞講妙玄文句大有啓發。及還鄉邑。以不親授止觀為之恨。乃焚香禮像。閱讀二十過。以表師承。皇祐三年初居上竺。明年有旨遷金山。熙寧五年。杭守吳侍讀聞師名以南屏興教延之。每當講次。綜括名理貫穿始終。舉一義則眾義洽然。窮一文則諸文允會。當時強記者。因集以成類。初集類之作。由法智講授散引諸文。有仁首座者。錄為

五類。既而凈覺增其二。括蒼聰師加其三。佛慧才師重檢諸文節為十類。四明吉師隨諸部帙各為詮次。廣智見之曰。類集之行得失相半。得在知其綱要。失在昧其起盡。暨師興教之席。群峰泰初。詮為高座緒餘。超果會賢。別立懸敘消文。一一文下開示來意正釋觀心。號為南屏一家(天竺韶師曰。碎割法身訛誤後學去也。樝庵書與無相昕。力勉勿傳。有醍醐化糟粕法藏變鬼火之語)吳公當休沐必往聽法垂紳正笏立於閫外。師未登座終不入。師夜赴請。見婦人在前。問之則曰。妾有哀懇請師到家。師從之至其門。見數人拽此婦置床上。舉大刀斫之如泥沙。少時復活。泣曰。妾生前善切膾。今受此報。欲求濟度故敢仰屈。師為授戒遂不復見。每與凈覺辨論教門。陳辭有司。乞筑高臺豎赤幡。放西竺聖師與外道捔勝義墮者斷首截舌懸之幡上。郡侯睹師法戰之銳。就辭解之曰。行文製作臻不及岳。強記博聞岳不及臻。師雖自此弭兵。聞者莫不凜凜。東坡初來杭與師最厚。后為郡而師已逝。見其行狀曰。此文雖工。未道此老大過人處。吾嘗與語。凡經史群籍有遺忘。即應聲誦之。崇寧中。謚實相法師。

法師則全。字叔平。四明施氏。依報國出家。即造法智學教觀。時南湖競推十大弟子。師為之冠焉。旁通書史尤善著述。

【現代漢語翻譯】 現代漢語譯本 五類。後來凈覺（僧人名）增加到七類。括蒼聰師（僧人名）又增加了三類，達到十類。佛慧才師（僧人名）重新檢查各種文獻，將其分為十類。四明吉師（僧人名）根據各部經典的內容進行詮釋和排序。廣智（僧人名）看到后說：『這種分類整理的方法，得失各半。得在於能夠掌握其綱要，失在於不瞭解其起始和終結。』等到韶師（僧人名）開始講經說法時，群峰泰初（地名）。他將詮釋作為高座講經的補充，超越了果位的賢者集會。他另外設立了懸敘消文的方法，在每一段文字下都開示其來意，並正確地解釋觀心的含義，被稱為南屏一家（天竺韶師（僧人名）說：『將法身碎割，是訛誤後學。』樝庵（僧人名）寫信給無相昕（僧人名），極力勸勉他不要傳播這種方法，說有將醍醐變成糟粕，法藏變成鬼火的說法）。吳公（人名）休假時必定前往聽法，整理好衣冠，手持笏板，站在門外。韶師（僧人名）沒有登上講座，他始終不進入。韶師（僧人名）晚上應邀赴約，看到一個婦人在前面。問她，婦人說：『妾有哀求，請師父到家。』韶師（僧人名）跟隨她到家門口，看到幾個人將這個婦人拖到床上，用大刀將她砍成肉泥。過了一會兒，婦人又復活了，哭著說：『妾生前喜歡切魚膾，現在遭受這樣的報應。想要尋求救濟，所以斗膽仰仗師父。』韶師（僧人名）為她授戒，之後就不再見到她。他經常與凈覺（僧人名）辯論教義，向有關部門陳述，請求建造高臺，豎立紅旗，讓西竺（古印度）的聖師與外道辯論，勝者為義，敗者斷首截舌，懸掛在旗幟上。郡侯看到韶師（僧人名）法戰的銳氣，就勸解他說：『行文製作，臻（人名）比不上岳（人名）；強記博聞，岳（人名）比不上臻（人名）。』韶師（僧人名）雖然從此停止了爭辯，但聽到的人沒有不感到凜然的。東坡（人名，蘇軾）剛來杭州時，與韶師（僧人名）關係最好。後來他擔任郡守時，韶師（僧人名）已經去世。他看到韶師（僧人名）的行狀說：『這篇文章雖然寫得很好，但沒有寫出這位老和尚超越常人的地方。我曾經與他交談，凡是經史群籍中有遺忘的地方，他都能立刻背誦出來。』崇寧年間，朝廷賜予他『實相法師』的謚號。 法師則全（僧人名），字叔平，四明（地名）施氏。依報國寺出家，隨即學習法智的教觀。當時南湖（地名）競相推舉十大弟子，則全（僧人名）法師是其中的佼佼者。他廣泛通曉書史，尤其擅長著述。

【English Translation】 English version There were five categories. Later, Jingjue (monk's name) increased them by two. Kuocang Congshi (monk's name) added three more, making it ten. Fohui Caishi (monk's name) re-examined the texts and divided them into ten categories. Siming Jishi (monk's name) interpreted and arranged them according to the content of each section of the scriptures. Guangzhi (monk's name), upon seeing this, said: 'This method of classification and arrangement has both advantages and disadvantages. The advantage lies in being able to grasp the essentials, while the disadvantage lies in not understanding the beginning and the end.' When Shaoshi (monk's name) began to preach, Qunfeng Taichu (place name) was the location. He used interpretation as a supplement to lecturing from the high seat, surpassing the assembly of sages who had attained fruition. He separately established the method of 'suspending narration and eliminating texts,' explaining the intention behind each passage and correctly interpreting the meaning of 'contemplating the mind,' which was known as the Nanping school (Tianzhushao Shi (monk's name) said: 'Fragmenting the Dharmakaya is misleading later learners.' Zha'an (monk's name) wrote to Wuxiang Xin (monk's name), urging him not to spread this method, saying that it would turn the ghee into dregs and the Dharma treasury into ghost fire). When Wu Gong (person's name) was on vacation, he would always go to listen to the Dharma, arranging his clothes and holding a tablet, standing outside the door. If Shaoshi (monk's name) had not ascended the seat, he would not enter. One night, Shaoshi (monk's name) was invited to a gathering and saw a woman in front. When he asked her, the woman said: 'I have a plea, please come to my house.' Shaoshi (monk's name) followed her to the door and saw several people dragging the woman onto the bed, cutting her into pieces with a large knife. After a while, the woman came back to life and cried, 'In my previous life, I liked to cut fish, and now I am suffering this retribution. I want to seek salvation, so I dare to rely on you.' Shaoshi (monk's name) gave her precepts, and then he never saw her again. He often debated doctrine with Jingjue (monk's name), stating to the authorities, requesting to build a high platform, erect a red flag, and let the holy teachers of Xizhu (ancient India) debate with heretics, the winner being righteous, and the loser having their head cut off and tongue cut off, hanging on the flag. When the prefect saw the sharpness of Shaoshi's (monk's name) Dharma battle, he persuaded him, saying: 'In writing and production, Zhen (person's name) is not as good as Yue (person's name); in strong memory and erudition, Yue (person's name) is not as good as Zhen (person's name).' Although Shaoshi (monk's name) stopped arguing from then on, everyone who heard it was in awe. When Dongpo (person's name, Su Shi) first came to Hangzhou, he had the best relationship with Shaoshi (monk's name). Later, when he served as the prefect, Shaoshi (monk's name) had already passed away. He saw Shaoshi's (monk's name) biography and said: 'Although this article is well written, it does not describe the extraordinary aspects of this old monk. I once talked to him, and whenever there was something forgotten in the classics, he could recite it immediately.' During the Chongning period, the court bestowed upon him the posthumous title of 'Real Appearance Dharma Master'. Dharma Master Zequan (monk's name), styled Shuping, was from the Shi family of Siming (place name). He became a monk at Baoguo Temple and immediately studied the teachings and contemplations of Fazhi. At that time, Nanhu (place name) competed to recommend the ten great disciples, and Dharma Master Zequan (monk's name) was the best among them. He was widely versed in books and history, and especially good at writing.

性直氣剛敢言人失。人以是畏之。住三學三十年。郡守郎簡尤加敬。嘗謂人曰。叔平才氣凜然。若以儒冠職諫諍。豈下漢汲黯唐魏徴我朝王元之耶。慶曆五年夏。別眾坐亡。弟子若水。立碣于延慶。師所述四明實錄。人謂。蔡邕作郭有道碑也(後漢郭林宗。舉有道。不應既卒。蔡邕為碑文謂盧植曰。吾為碑多矣。皆有慚德。唯郭有道。無愧色耳)。

述曰。廣智趙清獻為撰碑。三學亡。弟子水師為立碣。此二文。必大有可記者。今二石既無存。於是二師行業不可知。後人立傳祇彷彿耳。吁可惜也。

法師崇矩。三衢人。來學法智。妙達教觀之道居第一座。法智坐聽其講曰。吾道有寄矣。初赴黃巖東禪講。法智寄書勉之曰。立身行道世之大務。謙為德柄汝當堅執。此外更宜博究五經雅言。俾于筆削之間不墮凡鄙。當效圓阇梨之作也。未幾還三衢。受本業景德講浮石。主者元勛問從真起妄義。一言有契。愿回禪居永為傳教之地。郡為敷奏。有旨俞其請。乃大開齋堂以安學眾。日談止觀夜講光明。復於一時率眾唸佛。嘗以法智融心解于義未盡。廣致難問。法智乃收及三輩。以免相違。真廟時。遊方至京師。上聞其名。召至內殿。講四十二章經盛談名理。上心大悅。賜紫方袍金幣香藥。既而回天竺。眾留貳講。久

【現代漢語翻譯】 現代漢語譯本： 他性格耿直，氣質剛毅，敢於指出別人的過失，因此人們都敬畏他。他在三學寺住了三十年，郡守郎簡對他尤其尊敬。曾經對人說：『叔平的才氣凜然，如果讓他戴上儒生的帽子，擔任諫官，難道會比漢朝的汲黯、唐朝的魏徵、我朝的王元之差嗎？』慶曆五年夏天，他向眾人告別後坐化圓寂。弟子若水在延慶寺為他立碑。人們說他所著的《四明實錄》，就像蔡邕為郭有道立碑一樣（後漢的郭林宗，被推舉為有道之人，沒有應召，去世后，蔡邕為他寫碑文，對盧植說：『我寫的碑文很多了，都感到慚愧，只有為郭有道寫的，沒有感到慚愧的。』）。

敘述者說：廣智趙清獻為他撰寫碑文，三學寺僧人去世后，弟子若水為他立碣。這兩篇文章，一定有很多值得記載的內容。現在這兩塊碑石都已經不存在了，因此這兩位大師的生平行事就無從得知了。後人所寫的傳記，也只是大概的描述而已。唉，真是可惜啊。

法師崇矩，是三衢人，來向法智學習，精妙地通達了教觀之道，擔任第一座講席。法智坐著聽他講經，說：『我的道統有寄託了。』當初他前往黃巖東禪寺講經，法智寄信勉勵他說：『立身行道是世間的大事，謙虛是德行的根本，你應當堅守。此外，更應該廣泛研究五經和雅言，使你在寫作的時候不落入凡俗。應當傚法圓阇梨的著作。』不久后他回到三衢，在景德寺接受本業，講解《浮石經》。主持元勛問他從真起妄的含義，他一言就契合了。元勛希望他回到禪居，永遠作為傳教的地方。郡里為他上奏，皇帝批準了他的請求。於是他大開齋堂來安置學習的僧眾，白天談論止觀，晚上講解光明，又在同一時間率領僧眾唸佛。他曾經認為法智的融心解在義理上還沒有完全闡述清楚，廣泛地提出疑問。法智於是收集了三輩的疑問，以免互相違背。真宗時期，他遊方到達京師，皇上聽說了他的名聲，召他到內殿，講解《四十二章經》，盛大地談論名理。皇上非常高興，賜給他紫色的方袍、金幣和香藥。不久后他回到天竺寺，僧眾挽留他擔任第二講席，很久。

【English Translation】 English version: He was straightforward and upright in character, and dared to point out the faults of others, which made people respect and fear him. He lived in the Sanxue Temple for thirty years, and the prefect Lang Jian especially respected him. He once said to others: 'Shuping's talent is awe-inspiring. If he were to wear the hat of a Confucian scholar and serve as a remonstrating official, would he be inferior to Ji An (汲黯) of the Han Dynasty, Wei Zheng (魏徵) of the Tang Dynasty, or Wang Yuanzhi (王元之) of our dynasty?' In the summer of the fifth year of the Qingli era, he bid farewell to the assembly and passed away in a seated posture. His disciple Ruoshui erected a stele for him at Yanqing Temple. People said that his book 'Siming Shilu' (四明實錄) was like Cai Yong's (蔡邕) stele for Guo Youdao (郭有道) (Guo Linzong (郭林宗) of the Later Han Dynasty was recommended as a virtuous man but did not accept the position. After his death, Cai Yong wrote a stele inscription for him, saying to Lu Zhi (盧植): 'I have written many stele inscriptions, and I have always felt ashamed of my lack of virtue. Only the one I wrote for Guo Youdao is free from shame.')

The narrator said: Guangzhi Zhao Qingxian (廣智趙清獻) wrote a stele inscription for him, and after the monk of Sanxue Temple passed away, his disciple Shuishi (水師) erected a tablet. These two articles must have contained many noteworthy things. Now that these two steles no longer exist, the lives and deeds of these two masters are unknown. The biographies written by later generations are only rough descriptions. Alas, what a pity.

Dharma Master Chongju (崇矩) was a native of Sanqu (三衢). He came to study with Dharma Master Fazhi (法智) and profoundly understood the doctrine of 'teachings and contemplation' (教觀之道), holding the first seat. Dharma Master Fazhi sat and listened to his lectures, saying, 'My lineage has been entrusted.' Initially, he went to Dongchan Temple (東禪寺) in Huangyan (黃巖) to give lectures. Dharma Master Fazhi sent him a letter encouraging him, saying, 'Establishing oneself and practicing the Way is a great task in the world. Humility is the foundation of virtue, and you should firmly adhere to it. In addition, you should extensively study the Five Classics and elegant language, so that you do not fall into vulgarity in your writing. You should emulate the works of Yuan Achari (圓阇梨).' Not long after, he returned to Sanqu and received his original profession at Jingde Temple (景德寺), lecturing on the 'Fushi Sutra' (浮石經). The host, Yuan Xun (元勛), asked him about the meaning of 'arising from truth to delusion' (從真起妄), and he answered in a way that was perfectly in accord. Yuan Xun wished him to return to the Chan residence and permanently serve as a place for teaching the Dharma. The prefecture submitted a memorial for him, and the emperor approved his request. Thus, he opened a large refectory to accommodate the studying monks, discussing 'cessation and contemplation' (止觀) during the day and lecturing on 'brightness' (光明) at night. He also led the monks in reciting the Buddha's name at the same time. He once felt that Dharma Master Fazhi's 'integration of mind' (融心解) had not fully explained the meaning, and he raised many questions. Dharma Master Fazhi then collected the questions of the three grades to avoid mutual contradictions. During the reign of Emperor Zhenzong (真宗), he traveled to the capital, and the emperor heard of his reputation and summoned him to the inner palace to lecture on the 'Sutra of Forty-Two Chapters' (四十二章經), extensively discussing famous principles. The emperor was very pleased and bestowed upon him a purple robe, gold coins, incense, and medicine. Soon after, he returned to Tianzhu Temple (天竺寺), and the monks retained him as the second lecturer for a long time.

之復歸故里。慈雲授以香罏如意手書誡辭。獎之曰。汝將轉說于親里也。勉之哉。被忍為衣。入慈為室。處空為座。身遠眾惱。口寡言論。意防輕慢。慈心授人。是曰三軌。是為四行。名安隱說。

述曰。浮石先學於法智。及赴東禪乃遺以書。當是時已定師資之分矣。后自京迴天竺。慈雲以猶子待之。故其歸里亦授以辭。此見一尊者法門之情無所間然。而古今圖譜置之慈雲之下。其不審也。若是。今依鑒師錄系之四明。覽圖者毋以為惑。

法師慧才。永嘉樂清王氏。師白鶴山怡芳。祥符覃恩得度(真宗封泰山。詔寺觀各度一人)年十三。進受具戒。往學於四明。性識昏鈍。常持大悲咒。愿學通祖道。忽于夢中。見梵僧長數丈。脫袈裟與披之呼曰。慧才盡生記吾。翌日臨講豁然開悟。前後所聞一時洞曉。未幾首眾四座推服。復謁慈雲。北面服勤旦夜不替。治平初。杭守沈遘。講住法慧寶閣。二十年始終一節。太尉盧公奏賜廣慈之號。浮石來請勉狥眾意。未久退居雷峰塔下。每翹足誦大悲百八為課。又翹足一晝夜誦彌陀號。一夕夢至寶樓宮闕。有告之者曰。凈土中品汝所生也。元豐元年春。緇素萬指求授大戒。至羯磨時。觀音像頂放光輝映講堂。凈慈守一禪師為作戒光記。六年五月二十一日。更衣就座。書偈

【現代漢語翻譯】 現代漢語譯本： 之後（浮石）返回故鄉。慈雲（指慈雲遵式，北宋天臺宗僧人）授予他香爐、如意，並親筆寫下告誡之辭，勉勵他說：『你將要向親友鄉鄰宣講佛法，務必努力啊！』要以忍辱為衣，以慈悲為室，以空性為座，使身遠離各種煩惱，口少說無益之言，意念防止輕慢之心，以慈悲之心教導他人。這叫做『三軌』，是為『四行』，名為『安隱說』。

述曰：浮石（指浮石懷玉，宋代僧人）最初向法智學習，等到前往東禪寺時，法智贈送給他書信，那時師徒的名分就已經確定了。後來（浮石）從京城返回天竺寺，慈雲像對待侄子一樣對待他，所以他返回故鄉時，慈雲也贈送給他告誡之辭。由此可見，一尊者（指慈雲）的法門情誼沒有絲毫隔閡。然而古今圖譜卻將浮石置於慈雲之下，這是不審慎的。如果是這樣，現在依照鑒師的記錄，將他歸屬於四明。希望閱覽圖譜的人不要感到疑惑。

法師慧才（指慧才法師，宋代僧人），是永嘉樂清（今浙江樂清）王氏之子。他依止白鶴山怡芳為師，在祥符年間因皇帝的恩典而得以出家（真宗皇帝封禪泰山，詔令寺廟道觀各度一人），當時年僅十三歲。之後，他進受具足戒，前往四明學習。因為天性遲鈍，經常持誦大悲咒，發願通達祖師的教義。忽然在夢中，見到一位高大的梵僧，脫下袈裟給他披上，並呼喚他說：『慧才，你要牢記我一生。』第二天，當他聽講時，忽然開悟，先前所聽聞的一切一時都明白了。不久，他成為大眾的首領，四座僧人都推崇信服。他又去拜見慈雲，像侍奉長輩一樣勤勞服侍，日夜不懈。治平初年，杭州太守沈遘請他到法慧寶閣講法，二十年始終如一。太尉盧公上奏朝廷，賜予他『廣慈』的稱號。浮石前來邀請他，希望他順從大眾的意願。不久，他退居到雷峰塔下，每天翹足誦唸大悲咒一百零八遍作為功課，又曾翹足一晝夜誦唸彌陀佛號。一天晚上，他夢見自己來到寶樓宮闕，有人告訴他說：『你將往生凈土中品。』元豐元年春天，無數僧俗請求他傳授大戒。在羯磨儀式時，觀音像的頭頂放出光輝，照亮了講堂。凈慈寺的守一禪師為他作了《戒光記》。元豐六年五月二十一日，他更換衣服，端坐而逝，並留下偈語。

【English Translation】 English version: Afterward, (Fushi) returned to his hometown. Ciyun (referring to Ciyun Zunshi, a monk of the Tiantai school in the Northern Song Dynasty) presented him with a censer, a ruyi scepter, and a handwritten admonition, encouraging him, 'You are going to preach the Dharma to your relatives and neighbors, so you must strive hard!' Take patience as your garment, compassion as your dwelling, and emptiness as your seat. Keep your body away from all troubles, your mouth from idle talk, and your mind from arrogance. Teach others with a compassionate heart. This is called the 'Three Tracks' and the 'Four Practices,' known as 'Peaceful and Secure Teaching.'

Commentary: Fushi (referring to Fushi Huaiyu, a Song Dynasty monk) initially studied with Fazhi. When he went to Dongchan Temple, Fazhi sent him a letter, at which time the relationship between teacher and disciple was already established. Later, when (Fushi) returned to Tianzhu Temple from the capital, Ciyun treated him like a nephew. Therefore, when he returned to his hometown, Ciyun also gave him an admonition. From this, it can be seen that the Dharma friendship of Venerable Yizun (referring to Ciyun) was without any separation. However, the ancient and modern diagrams placed Fushi below Ciyun, which is imprudent. If so, now, according to the record of Master Jian, he is assigned to Siming. May those who read the diagrams not be confused.

Dharma Master Huicai (referring to Dharma Master Huicai, a Song Dynasty monk) was the son of the Wang family of Yueqing, Yongjia (present-day Yueqing, Zhejiang). He took Yifang of Baihe Mountain as his teacher and was ordained during the Xiangfu era due to the emperor's grace (Emperor Zhenzong performed the Fengshan ceremony at Mount Tai and ordered each temple and Taoist monastery to ordain one person), at the age of thirteen. Afterward, he received the full precepts and went to Siming to study. Because he was naturally dull, he often recited the Great Compassion Mantra, vowing to master the teachings of the patriarchs. Suddenly, in a dream, he saw a tall Brahman monk, who took off his kasaya and put it on him, calling out, 'Huicai, you must remember my life.' The next day, when he listened to the lecture, he suddenly became enlightened, and everything he had heard before became clear at once. Soon, he became the leader of the assembly, and all the monks in the four seats admired and trusted him. He also went to visit Ciyun, serving him diligently day and night like serving an elder. In the early years of Zhiping, the prefect of Hangzhou, Shen Gou, invited him to lecture at the Fahui Treasure Pavilion, where he remained consistent for twenty years. Grand Commandant Lu petitioned the court to grant him the title 'Guangci.' Fushi came to invite him, hoping that he would comply with the wishes of the assembly. Soon after, he retired to the Leifeng Pagoda, reciting the Great Compassion Mantra one hundred and eight times each day as his practice, and he also recited the name of Amitabha Buddha for a whole day and night while standing on tiptoe. One night, he dreamed that he came to a treasure palace, and someone told him, 'You will be reborn in the middle grade of the Pure Land.' In the spring of the first year of Yuanfeng, countless monks and laypeople requested him to transmit the great precepts. During the karma ceremony, a ray of light shone from the top of the Avalokitesvara image, illuminating the lecture hall. Chan Master Shouyi of Jingci Temple wrote the 'Record of the Light of Precepts' for him. On the twenty-first day of the fifth month of the sixth year of Yuanfeng, he changed his clothes, sat upright, and passed away, leaving behind a verse.

贊佛曰。吾生凈土決矣。泊然而化。塔于庵之右。壽八十六。臘七十三。繼其業者。法宗戒珠十人。師貌古而性恬。少言寡慾。時教門異論諠動江浙。師獨循循講訓未嘗有所臧否。清獻趙公道交最密。及鎮越寄以詩曰。乞得鄉邦樂矣哉。雷峰庵靜此徘徊。浙江莫謂音書隔。一日潮聲兩度來。

法師含瑩。受業四明之廣嚴。稟法智教觀。深有造詣。時人推為教主。嘗以銀書法華經。遇佛菩薩名。則用金字。世稱為法門至寶。建炎金寇院宇焚蕩。于瓦礫中尋獲此經不損一字。淳熙間。住山蓮止庵。夜聞萬人諠嘩。驚起視之。則別室遺火。其經藏柱閣上。師冒火取之得無損。人言兩遭烈焰皆不滅壞者。遠由大乘功德之力。近見教主行愿之所持云。

法師擇交。臺之黃巖人。學法智得其道。天聖二年。章安慧因。始易為講院。請師主其席。法智作授辭與之。其略云。今授汝香爐如意用為傳法之具。欲汝三學芳馨藹乎自己。四悉巧意適彼物。宜汝其懋之。勿妄揮秉。

法師覺琮。受業會稽之圓智。依南湖。學成言歸。法智寄帖勉之曰。既學山家。必當異於常流。理事合修自他兼濟。如此是為智者之子孫也。

法師嗣端。四明人。受業崇法。久親法智。世稱教主。王荊公宰鄞。與師為方外友(荊公有崇法

【現代漢語翻譯】 現代漢語譯本：贊佛說：『我往生凈土是決定了的。』於是安詳地圓寂。塔建在庵的右邊。享年八十六歲，僧臘七十三年。繼承他事業的有法宗、戒珠等十人。這位法師相貌古樸，性格恬淡，少言寡慾。當時佛教各派的異論在江浙一帶喧囂擾動，法師唯獨遵循舊規講經訓誡，從未對任何一方有所褒貶。清獻趙公（趙抃）與他交往最為密切，等到鎮守越州時，寄詩給他，說：『能夠回到家鄉安樂真是太好了，雷峰庵清靜適合我在這裡徘徊。浙江一帶不要說音信隔絕，每天潮聲都會來兩次。』 法師含瑩，在四明的廣嚴寺接受佛法，秉承天臺智者大師的教觀，有很深的造詣。當時的人推舉他為教主。曾經用銀字書寫《法華經》，遇到佛菩薩的名號，就用金字書寫。世人稱這部經為法門的至寶。建炎年間，金兵入侵，寺院被焚燬，在瓦礫中尋獲這部經，沒有損壞一個字。淳熙年間，他住在山中的蓮止庵，夜裡聽到萬人喧譁的聲音，驚醒起來檢視，原來是別的房間失火了，這部經藏在柱子的頂閣上，法師冒著火取出了經，沒有受到任何損傷。人們說這部經兩次遭遇烈火都沒有被焚燬，從長遠來看，是由於大乘佛法的功德之力，從近處來看，是由於教主含瑩法師的修行和願力所護持的緣故啊。 法師擇交，是臺州黃巖人。學習天臺智者的佛法，得到了其中的精髓。天聖二年，章安慧因寺開始改為講院，請法師擇交主持講席。法智大師作了授辭給他，其中的大意是：『現在授予你香爐和如意，用作傳法的工具。希望你戒、定、慧三學，芳香四溢，充滿自身；用四悉檀（四種說法方式）的巧妙方法，適應眾生的根器。希望你努力發揚光大，不要隨意使用。』 法師覺琮，在會稽的圓智寺接受佛法，依止南湖學習，學成后回到家鄉。法智大師寄信勉勵他說：『既然學習了天臺宗的佛法，必定要異於常人，理事雙修，自利利他，這樣才是智者大師的子孫啊。』 法師嗣端，是四明人，在崇法寺接受佛法，長期親近法智大師，世人稱他為教主。王安石（王荊公）擔任鄞縣縣令時，與法師嗣端結為方外之友（王安石有《崇法寺》的詩）。

【English Translation】 English version: Zanfo said, 'My rebirth in the Pure Land is assured.' Then he passed away peacefully. His stupa was built to the right of the hermitage. He lived to be eighty-six years old, with seventy-three years as a monk. Those who continued his work included Fazong, Jiezhu, and ten others. The master had an ancient appearance and a peaceful nature, speaking little and having few desires. At that time, different opinions within Buddhism were causing a stir in the Jiangzhe area. The master alone followed the old ways, lecturing and instructing without praising or criticizing any side. Qingxian Zhao Gong (Zhao Bian) had the closest relationship with him. When he was stationed in Yuezhou, he sent a poem to him, saying, 'Being able to return to my hometown for happiness is wonderful. Leifeng Hermitage is quiet, suitable for me to wander here. Don't say that news is cut off in Zhejiang; the tide's sound comes twice a day.' The Dharma Master Hanying received the Dharma at Guangyan Temple in Siming, inheriting the teachings and contemplations of the Tiantai Zhiyi (智者) Master, and had deep attainments. People at the time regarded him as the leader of the teachings. He once wrote the 'Lotus Sutra' in silver script, using gold characters for the names of Buddhas and Bodhisattvas. The world called this sutra the supreme treasure of the Dharma. During the Jianyan era, the Jin invaders burned down the temple. This sutra was found among the rubble, without a single character damaged. During the Chunxi era, he lived in Lianzhi Hermitage in the mountains. One night, he heard the sound of ten thousand people clamoring. Startled, he got up to check and found that a fire had broken out in another room. The sutra was stored on a pillar in the attic. The master braved the fire to retrieve it, and it was undamaged. People said that the reason why this sutra was not destroyed after encountering fierce flames twice was due to the power of the merits of Mahayana Buddhism from afar, and the support of the practice and vows of the Dharma Master Hanying, the leader of the teachings, from nearby. The Dharma Master Zejiao was from Huangyan in Taizhou. He studied the Dharma of the Tiantai Zhiyi Master and obtained its essence. In the second year of Tiansheng, Zhang'an Huiyin Temple began to be converted into a lecture hall, and Dharma Master Zejiao was invited to preside over the lectures. Dharma Master Zhizhe (法智) composed a letter of appointment for him, the gist of which was: 'Now I bestow upon you the incense burner and the ruyi (如意, scepter), to be used as tools for transmitting the Dharma. I hope that your three studies of precepts, concentration, and wisdom will be fragrant and pervade yourself; use the skillful methods of the four siddhantas (四悉檀, four ways of teaching) to adapt to the capacities of sentient beings. I hope you will strive to promote and develop them, and do not use them carelessly.' The Dharma Master Juecong received the Dharma at Yuanzhi Temple in Kuaiji, and studied with Nanhai. After completing his studies, he returned to his hometown. Dharma Master Zhizhe sent him a letter of encouragement, saying: 'Since you have studied the Dharma of the Tiantai School, you must be different from ordinary people. Cultivate both theory and practice, benefit both yourself and others. This is what it means to be a descendant of the Zhiyi Master.' The Dharma Master Siduan was from Siming. He received the Dharma at Chongfa Temple and was close to Dharma Master Zhizhe for a long time. People called him the leader of the teachings. When Wang Anshi (王荊公) was the magistrate of Yin County, he became a friend of Dharma Master Siduan beyond the secular world (Wang Anshi has a poem about Chongfa Temple).

留題云。小亭臨水間修篁。鬱鬱余華席地香。惟愿時人觀此境。盡將煩惱作清涼。集中失收)。

法師文粲。四明薛氏。初依興國令祥師。久之遣入法智室。孜孜教觀綿歷多載。天聖四年。祥師以經理塔寺有妨示徒。乃付講于師。法智作授辭以勉之曰。吾觀汝為傳法之器。故授汝手罏暨郁多羅僧。欲汝一秉一披使德香芳郁寂忍成就。

法師嗣謙。蚤居法智輪下。因有人謂三千是假法以之為難。時廣智謂。三千不離實相。實相即是三諦則三諦皆三千也。師服其說。后著修性辨訛。首明三千不專俗諦。及廣智答凈覺書。乃引師以為證。

法師愿彬。四明人。依法智得旨。唱道有美譽。法智垂終。遺書囑其隆法。

法師智環。學於法智。楊文公勸法智止其焚軀。作書與慈雲。令師往勸住世。法智建放生會。請樞密劉筠撰碑記述。師疊書催之。遂得成文(此下本紀遺失四人)。

法師自仁。聽法智講。錄所引諸部名言以為五類。類集之興自師始。祥符七年夏。法智出教門雜問七章。及四教四諦義。師所答最勝。學者盛傳之。后舉以首眾講演不倦。謙沖不務名世以此敬之(此下本紀遺失一人)。

法師慧舟。丹丘人。二親既沒。即棄家入道。投四明為學數載。而業成乃曰。法智有訓。佛道

【現代漢語翻譯】 現代漢語譯本： 留題云：小亭臨水邊，修長的竹子茂盛。濃郁的香氣瀰漫，坐在地上也感到芬芳。只願世人觀賞此情此景，都能將煩惱化作清涼。（此詩在詩集中已遺失）。

法師文粲，是四明（地名，今浙江寧波）薛氏之子。最初依止興國寺的令祥法師。很久之後，令祥法師派遣他進入法智法師的門下。他勤勤懇懇地學習教觀，經歷了多年。天聖四年，令祥法師因為管理塔寺事務，妨礙了教導弟子，於是將講席傳給文粲法師。法智法師寫了授法辭來勉勵他，說：『我看你是有資格傳承佛法的人，所以授予你手爐以及郁多羅僧（梵語：uttarāsaṅga，指上衣）。希望你能夠堅持佛法，使你的德行像香氣一樣芬芳濃郁，寂靜忍辱得以成就。』

法師嗣謙，早年就居住在法智法師的門下。當時有人認為『三千』是假法，以此來為難。當時廣智法師說：『三千不離實相，實相就是三諦，那麼三諦都是三千。』嗣謙法師信服他的說法。後來他撰寫了《修性辨訛》，首先闡明三千不僅僅是俗諦。以及廣智法師回覆凈覺法師的書信，都引用嗣謙法師的觀點作為證明。

法師愿彬，是四明人。依法智法師而領悟佛法宗旨，宣講佛法有美好的名聲。法智法師臨終時，留下書信囑託他弘揚佛法。

法師智環，在法智法師處學習。楊文公勸說法智法師不要焚身，寫信給慈雲法師，讓智環法師前去勸說法智法師住世。法智法師建立了放生會，請樞密使劉筠撰寫碑記來記述此事。智環法師多次寫信催促他，最終得以完成碑文。（此下本紀遺失了四位法師的傳記）。

法師自仁，聽法智法師講經，記錄所引用的各部經典中的名言，分為五類。分類彙集的做法從自仁法師開始。祥符七年夏天，法智法師提出了《教門雜問》七章，以及四教四諦的含義。自仁法師的回答最為出色，學者們廣為傳頌。後來他被推舉為首座，講經說法不知疲倦。他謙虛謹慎，不追求名聲，因此受到人們的尊敬。（此下本紀遺失了一位法師的傳記）。

法師慧舟，是丹丘人。父母去世后，就捨棄家庭出家修行。到四明學習數年，學業有成后說：『法智法師有教誨，佛道

【English Translation】 English version: The poem inscribed reads: A small pavilion by the water's edge, surrounded by slender bamboos in lush abundance. A rich fragrance permeates the air, making even sitting on the ground feel fragrant. I only wish that people who view this scene could transform all their worries into coolness. (This poem is lost from the collection).

The Dharma Master Wencan, was from the Xue family of Siming (place name, present-day Ningbo, Zhejiang). He initially relied on Dharma Master Lingxiang of Xingguo Temple. After a long time, Dharma Master Lingxiang sent him to the school of Dharma Master Fazhi. He diligently studied the teachings and contemplation, experiencing many years. In the fourth year of Tiansheng, Dharma Master Lingxiang, because managing the pagoda and temple affairs hindered teaching disciples, passed the teaching seat to Dharma Master Wencan. Dharma Master Fazhi wrote a letter of conferral to encourage him, saying: 'I see you as someone qualified to inherit the Dharma, so I bestow upon you the hand censer and the uttarāsaṅga (Sanskrit: uttarāsaṅga, referring to the upper garment). I hope that you can uphold the Dharma, so that your virtue is as fragrant and rich as a scent, and that serene endurance can be achieved.'

The Dharma Master Siqian, resided under Dharma Master Fazhi from an early age. At that time, someone considered 'three thousand' to be a false Dharma, using this as a challenge. At that time, Dharma Master Guangzhi said: 'The three thousand are inseparable from the true aspect, the true aspect is the three truths, then the three truths are all three thousand.' Dharma Master Siqian was convinced by his statement. Later, he wrote 'Cultivating Nature and Distinguishing Errors', first clarifying that the three thousand are not solely the mundane truth. And the letter from Dharma Master Guangzhi replying to Dharma Master Jingjue, both cited Dharma Master Siqian's views as proof.

The Dharma Master Yuanbin, was a native of Siming. He attained the essence of the Dharma by relying on Dharma Master Fazhi, and had a good reputation for preaching the Dharma. When Dharma Master Fazhi was dying, he left a letter entrusting him to promote the Dharma.

The Dharma Master Zhihuan, studied under Dharma Master Fazhi. Yang Wengong advised Dharma Master Fazhi not to self-immolate, and wrote a letter to Dharma Master Ciyun, asking Dharma Master Zhihuan to go and persuade Dharma Master Fazhi to remain in the world. Dharma Master Fazhi established a life release society, and invited Privy Councilor Liu Yun to write an inscription to describe this matter. Dharma Master Zhihuan repeatedly wrote letters urging him, and finally the inscription was completed. (Below this, the biographies of four Dharma Masters are lost from the original record).

The Dharma Master Ziren, listened to Dharma Master Fazhi's lectures, and recorded the famous sayings from the various scriptures he cited, dividing them into five categories. The practice of classifying and compiling began with Dharma Master Ziren. In the summer of the seventh year of Xiangfu, Dharma Master Fazhi presented seven chapters of 'Miscellaneous Questions on the Teachings', as well as the meaning of the Four Teachings and Four Noble Truths. Dharma Master Ziren's answers were the most outstanding, and scholars widely circulated them. Later, he was elected as the chief seat, tirelessly lecturing on the scriptures. He was humble and cautious, not seeking fame, and was therefore respected by people. (Below this, the biography of one Dharma Master is lost from the original record).

The Dharma Master Huizhou, was a native of Danqiu. After his parents passed away, he abandoned his family and became a monk. He went to Siming to study for several years, and after completing his studies, he said: 'Dharma Master Fazhi has teachings, the Buddha's path

甚夷。行之惟艱。謂四三昧也。天聖初。結同學十人行大悲行法者三年。結十四人行普賢行法者又三年。初入期。誓于像曰。倘此三昧有成當焚軀以效供養。行法既周。回故里求證神照。照欲全其重愿。喻道俗輸香木成大𧂐仲夏晦日。神照囑之曰。法華尊施爾克修之。梵網明晦爾克遵之。惟繫心法界。身如火如。則一聚之燼。乃三昧之蘊。喜見精進。以奉凈明真供。惟子行焉。師奉教。致謝四眾。端坐薪塔。火光屬天。了無傾側。舍利晶耀。求者咸如其愿。乃瘞余骨于山西。衢之祥符懷襲。與師為同學。又同修三昧云(此下本紀遺失二人)。

法師源信。日本國十大禪師也。咸平六年。遣其徒寂照。持教義二十七問。詣南湖求決。法智為其一一答釋。照欣領歸國。信大服其說。西向禮謝(此下本紀遺失源清一人)。

佛祖統紀卷第十二(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十三

宋景定四明東湖沙門志磐撰

諸師列傳第六之三

廣智法師法嗣(第二世)神智鑒文法師扶宗繼忠法師超果惟湛法師四明如吉法師凈社全教法師括蒼義詢法師四明蘊恭法師金文衝霄法師法昌本誠法師日本紹良法師

神照法師法嗣(第二世)法真處咸法師神悟

【現代漢語翻譯】 現代漢語譯本： 非常平坦。（三昧）的修行非常艱難，指的是四種三昧。天聖初年，（僧人）組織了十個同學修行大悲行法三年，又組織了十四個人修行普賢行法三年。剛開始進入修行時，在佛像前發誓說：『如果這三昧能夠修成，就焚燒身體來表達供養。』修行圓滿后，回到故鄉尋求神照（Shenzhao）的印證。神照想要成全他鄭重的誓願，勸說僧俗捐獻香木，堆成一個大柴堆。仲夏的最後一天，神照囑咐他說：『《法華經》（Fahua Jing）的尊貴，你要努力修習。《梵網經》（Fanwang Jing）的開示，你要努力遵循。只要心繫法界，身體如同火焰一般，那麼一堆灰燼，就是三昧的蘊含。歡喜地精進，以此來奉獻清凈光明的真實供養，希望你這樣做。』（僧人）接受教誨，向四眾致謝，端坐在柴堆上，火焰直衝天空，始終沒有傾斜。舍利晶瑩閃耀，祈求的人都如願以償。於是將剩餘的骨灰埋葬在山西。衢州的祥符懷襲，與（僧人）是同學，又一同修行三昧。（此下本紀遺失了兩個人的記載）。

法師源信（Yuanshin），是日本國的十大禪師之一。咸平六年，派遣他的弟子寂照（Jizhao），帶著教義的二十七個問題，前往南湖尋求解答。法智（Fazhi）為他一一解答，寂照高興地領悟后回國。源信非常信服他的說法，向西禮拜感謝。（此下本紀遺失了源清（Yuanqing）一個人的記載）。

《佛祖統紀》卷第十二（終） 大正藏第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十三

宋景定四明東湖沙門志磐（Zhipan）撰

諸師列傳第六之三

廣智法師（Guangzhi Fashi）法嗣（第二世）：神智鑒文法師（Shenzhi Jianwen Fashi）、扶宗繼忠法師（Fuzong Jizhong Fashi）、超果惟湛法師（Chaoguo Weizhan Fashi）、四明如吉法師（Siming Ruji Fashi）、凈社全教法師（Jingshe Quanjiao Fashi）、括蒼義詢法師（Kuocang Yixun Fashi）、四明蘊恭法師（Siming Yungong Fashi）、金文衝霄法師（Jinwen Chongxiao Fashi）、法昌本誠法師（Fachang Bencheng Fashi）、日本紹良法師（Riben Shaoliang Fashi）。

神照法師（Shenzhao Fashi）法嗣（第二世）：法真處咸法師（Fazhen Chuxian Fashi）、神悟（Shenwu）

【English Translation】 English version: It is very level. The practice of (Samadhi) is extremely difficult, referring to the four Samadhis. In the early years of Tiansheng, (a monk) organized ten fellow students to practice the Great Compassion Practice Dharma for three years, and then organized fourteen people to practice the Universal Worthy Practice Dharma for another three years. At the beginning of the practice, he vowed before the Buddha statue, 'If this Samadhi can be achieved, I will burn my body to express my offering.' After the practice was completed, he returned to his hometown to seek the confirmation of Shenzhao (Enlightenment of the Divine). Shenzhao wanted to fulfill his solemn vow, and persuaded monks and laypeople to donate fragrant wood to build a large pyre. On the last day of midsummer, Shenzhao instructed him, 'The nobility of the 'Lotus Sutra' (Fahua Jing), you must strive to cultivate. The teachings of the 'Brahma Net Sutra' (Fanwang Jing), you must strive to follow. As long as your mind is connected to the Dharma Realm, and your body is like a flame, then a pile of ashes is the essence of Samadhi. Rejoice in diligence, and offer this as a pure and bright true offering, I hope you will do this.' (The monk) accepted the teaching, thanked the four assemblies, and sat upright on the pyre. The flames soared into the sky, without tilting at all. The relics were crystal clear and shining, and those who sought them had their wishes fulfilled. So the remaining ashes were buried in Shanxi. Xiangfu Huaixi of Quzhou was a classmate of (the monk), and they also practiced Samadhi together. (Hereafter, the chronicle is missing records of two people).

Dharma Master Yuanshin was one of the ten great Zen masters of Japan. In the sixth year of Xianping, he sent his disciple Jizhao with twenty-seven questions about the teachings to Nanhu to seek answers. Fazhi answered them one by one, and Jizhao happily understood and returned to his country. Yuanshin was very convinced of his explanation and bowed westward in gratitude. (Hereafter, the chronicle is missing the record of one person, Yuanqing).

'Comprehensive Record of Buddhas and Patriarchs', Volume 12 (End) Taisho Tripitaka Volume 49, No. 2035 'Comprehensive Record of Buddhas and Patriarchs'

'Comprehensive Record of Buddhas and Patriarchs', Volume 13

Composed by Shramana Zhipan of Siming Donghu in Song Jingding

Biographies of Various Masters, Sixth of Three

Dharma Heirs of Dharma Master Guangzhi (Second Generation): Dharma Master Shenzhi Jianwen, Dharma Master Fuzong Jizhong, Dharma Master Chaoguo Weizhan, Dharma Master Siming Ruji, Dharma Master Jingshe Quanjiao, Dharma Master Kuocang Yixun, Dharma Master Siming Yungong, Dharma Master Jinwen Chongxiao, Dharma Master Fachang Bencheng, Dharma Master Shaoliang of Japan.

Dharma Heirs of Dharma Master Shenzhao (Second Generation): Dharma Master Fazhen Chuxian, Shenwu (Divine Enlightenment)

處謙法師樝庵有嚴法師能仁法寶法師天臺寶纖法師承天懷雅法師承天元操法師錢塘義全法師天臺左伸居士

南屏法師法嗣(第二世)慈辯從諫法師群峰泰初法師法照用文法師超果會賢法師法慧宗正法師東安景初法師南屏靈玩法師東吳文詡法師錢唐如詢法師

三學法師法嗣三學若水法師

浮石法師法嗣景雲溫其法師天柱守孜法師浮石懷月法師婺女日東法師

廣慈法師法嗣妙悟希最法師懺主法宗法師妙果子良法師餘慶思辯法師浮石惟清法師龍泉覃異法師雷峰戒珠法師

廣智法師法嗣(第二世)

法師鑒文。四明人。賜號神智。為廣智得法上首。繼席南湖。大揚祖父之化。嘗曰。我由釋迦佛。得出家聞道。由智者大師。得依師學教。乃日課佛祖號千聲。夜禮千拜。用為報恩。未嘗以事廢。

法師繼忠字法臣。永嘉丘氏。父母求嗣佛祠。同夢一僧授以好子云。螺溪尊者寄汝養之。母娠即厭葷血。幼見佛像必致敬。八歲入開元。蒙恩得度。即詣南湖依廣智學。勞苦得疾。乃行請觀音三昧。蒙大士放光以水灌頂其疾即愈。既而洞悟教觀無所凝滯。廣智深器之。時令代講。雪竇顯禪師。見而嘆曰。四明之道為有傳矣。永嘉士庶。請居開元東閣。遷妙果慧安。退隱江心研精禪觀。出主西湖

【現代漢語翻譯】 現代漢語譯本 處謙法師（Chuqian Dharma Master），樝庵有嚴法師（Zha'an Youyan Dharma Master），能仁法寶法師（Nengren Fabao Dharma Master），天臺寶纖法師（Tiantai Baoxian Dharma Master），承天懷雅法師（Chengtian Huaiya Dharma Master），承天元操法師（Chengtian Yuancao Dharma Master），錢塘義全法師（Qiantang Yiquan Dharma Master），天臺左伸居士（Tiantai Zuoshen Layman）。

南屏法師（Nanping Dharma Master）法嗣（第二世）：慈辯從諫法師（Cibian Congjian Dharma Master），群峰泰初法師（Qunfeng Taichu Dharma Master），法照用文法師（Fazhao Yongwen Dharma Master），超果會賢法師（Chaoguo Huixian Dharma Master），法慧宗正法師（Fahui Zongzheng Dharma Master），東安景初法師（Dongan Jingchu Dharma Master），南屏靈玩法師（Nanping Lingwan Dharma Master），東吳文詡法師（Dongwu Wenxu Dharma Master），錢唐如詢法師（Qiantang Ruxun Dharma Master）。

三學法師（Sanxue Dharma Master）法嗣：三學若水法師（Sanxue Ruoshui Dharma Master）。

浮石法師（Fushi Dharma Master）法嗣：景雲溫其法師（Jingyun Wenqi Dharma Master），天柱守孜法師（Tianzhu Shouzi Dharma Master），浮石懷月法師（Fushi Huaiyue Dharma Master），婺女日東法師（Wunv Ridong Dharma Master）。

廣慈法師（Guangci Dharma Master）法嗣：妙悟希最法師（Miaowu Xizui Dharma Master），懺主法宗法師（Chanzhu Fazong Dharma Master），妙果子良法師（Miaoguo Ziliang Dharma Master），餘慶思辯法師（Yuqing Sbian Dharma Master），浮石惟清法師（Fushi Weiqing Dharma Master），龍泉覃異法師（Longquan Qanyi Dharma Master），雷峰戒珠法師（Leifeng Jiezhu Dharma Master）。

廣智法師（Guangzhi Dharma Master）法嗣（第二世）：

法師鑒文（Jianwen Dharma Master），四明（Siming）人，賜號神智（Shenzhi）。為廣智（Guangzhi）得法上首，繼席南湖（Nanhu），大揚祖父之化。嘗曰：『我由釋迦佛（Shijia Fo），得出家聞道；由智者大師（Zhizhe Dashi），得依師學教。』乃日課佛祖號千聲，夜禮千拜，用為報恩，未嘗以事廢。

法師繼忠（Jizhong Dharma Master），字法臣（Fachen），永嘉（Yongjia）丘氏。父母求嗣佛祠，同夢一僧授以好子云：『螺溪尊者（Luoxi Zunzhe）寄汝養之。』母娠即厭葷血，幼見佛像必致敬。八歲入開元（Kaiyuan），蒙恩得度，即詣南湖（Nanhu）依廣智（Guangzhi）學。勞苦得疾，乃行請觀音三昧（Guanyin Sanmei）。蒙大士放光以水灌頂其疾即愈。既而洞悟教觀無所凝滯。廣智（Guangzhi）深器之。時令代講，雪竇顯禪師（Xuedou Xian Chanshi）見而嘆曰：『四明（Siming）之道為有傳矣。』永嘉（Yongjia）士庶，請居開元（Kaiyuan）東閣，遷妙果慧安（Miaoguo Huian），退隱江心研精禪觀，出主西湖（Xihu）。

【English Translation】 English version Chuqian Dharma Master, Zha'an Youyan Dharma Master, Nengren Fabao Dharma Master, Tiantai Baoxian Dharma Master, Chengtian Huaiya Dharma Master, Chengtian Yuancao Dharma Master, Qiantang Yiquan Dharma Master, Tiantai Zuoshen Layman.

Successors of Nanping Dharma Master (second generation): Cibian Congjian Dharma Master, Qunfeng Taichu Dharma Master, Fazhao Yongwen Dharma Master, Chaoguo Huixian Dharma Master, Fahui Zongzheng Dharma Master, Dongan Jingchu Dharma Master, Nanping Lingwan Dharma Master, Dongwu Wenxu Dharma Master, Qiantang Ruxun Dharma Master.

Successor of Sanxue Dharma Master: Sanxue Ruoshui Dharma Master.

Successors of Fushi Dharma Master: Jingyun Wenqi Dharma Master, Tianzhu Shouzi Dharma Master, Fushi Huaiyue Dharma Master, Wunv Ridong Dharma Master.

Successors of Guangci Dharma Master: Miaowu Xizui Dharma Master, Chanzhu Fazong Dharma Master, Miaoguo Ziliang Dharma Master, Yuqing Sbian Dharma Master, Fushi Weiqing Dharma Master, Longquan Qanyi Dharma Master, Leifeng Jiezhu Dharma Master.

Successors of Guangzhi Dharma Master (second generation):

Jianwen Dharma Master, from Siming, was granted the title Shenzhi. He was the foremost disciple of Guangzhi, succeeding him at Nanhu, greatly promoting the teachings of his predecessors. He once said, 'I became a monk and heard the Dharma through Shakyamuni Buddha; I was able to study the teachings under a teacher through Zhiyi (Zhizhe Dashi).' Therefore, he recited the names of the Buddhas and Patriarchs a thousand times daily and performed a thousand prostrations nightly to repay their kindness, never neglecting this practice due to other matters.

Jizhong Dharma Master, styled Fachen, was from the Qiu family of Yongjia. His parents prayed at a Buddhist temple for a son and together dreamt of a monk giving them a fine son, saying, 'The Venerable Luoxi entrusts him to you to raise.' His mother became averse to meat and blood as soon as she conceived, and he always paid respects to Buddha images from a young age. At eight years old, he entered Kaiyuan Temple and was ordained through imperial grace. He then went to Nanhu to study under Guangzhi. He fell ill due to his hard work, so he practiced the Samadhi of invoking Guanyin. The Bodhisattva emitted light and poured water on his head, and his illness was immediately cured. Subsequently, he thoroughly understood the teachings and practices without any hindrance. Guangzhi deeply valued him. When he was asked to lecture in place of his teacher, Chan Master Xuedou Xian saw him and exclaimed, 'The Way of Siming has indeed been transmitted!' The scholars and commoners of Yongjia requested him to reside in the East Pavilion of Kaiyuan Temple, later moving to Miaoguo Huian, retiring to Jiangxin to diligently study Chan and contemplation, and finally presiding over Xihu.

法明。學者驟集。有欲革大其居者。師曰。施者方受其福。吾忍毀之乎。每歲正月上八。于郡中授菩薩戒行放生事。士庶嘗至數萬人。每誓于眾曰。入吾道場而歸命三寶者。縱未得道。愿生生世世不失人身。正見出家求無上道。行法華光明彌陀觀音三昧。日不虛過。誦咒救疾神應莫測。每入市。坐者避席。行者避路。舉首加敬。稱為戒師。元豐五年十月八日。沐浴更衣。集眾說法。結印坐亡。人見赤光徹照空表。凈社全教。夢金甲士告曰。今夜得道人入滅。慶恩希妙夢。神人告曰。忠法師已生兜率。師久行施食。后雖有繼。鳥雀悲鳴。三日不下。葬于瑞鹿山。傳法者及百人。著扶宗集五十卷。集十諫。指迷。抉膜。十門析難。及十義書等。用昭四明獨得祖道之正。至於所錄二師口義。後人頗怪其冗雜。

法師惟湛。義烏宋氏。父母遇異僧謂之曰。汝當生子六人。第五者宜令出家。后入道雙林覃恩得度。首謁神照。未久復往依廣智。嘗白智曰。大師所授我所不疑。若圓頓絕待之旨。當須自得。后忽于廣智言下。豁然有悟。與上流交論莫不推服。初敷講于云間超果。大揚化道。天臺一宗盛於三吳自師始。熙寧六年三月八日。建光明會。遽謂眾曰。吾今報緣止此。即舉涅槃遺教。慇勤囑累。趺坐而逝。火浴之頃舍利粲

【現代漢語翻譯】 現代漢語譯本： 法明（Faming）。學者們聚集而來，有人想擴建他的住所。法明說：『佈施的人正在接受他們的福報，我怎能忍心毀壞它呢？』每年正月十八，他在郡中傳授菩薩戒，舉行放生儀式，士人和百姓常常多達數萬人。他每次都向大眾發誓說：『進入我的道場而歸命三寶的人，即使未能得道，愿生生世世不失人身，以正見出家，尋求無上道。』他修持《法華經》、《光明經》、《彌陀經》、《觀音經》三昧，每天都不虛度。他誦咒救治疾病，靈驗得不可思議。每次進入市場，坐著的人都避讓座位，行走的人都避讓道路，舉起頭來恭敬地行禮，稱他為戒師。元豐五年十月初八，他沐浴更衣，聚集眾人說法，結印坐化。人們看見紅光徹照天空。凈土社的全體教眾，夢見金甲神人告知說：『今夜得道之人入滅。』慶恩希妙夢見神人告知說：『忠法師已經往生兜率天。』法明法師長久以來施行施食，後來雖然有人繼承，鳥雀仍然悲鳴，三天不肯下來。他被安葬在瑞鹿山。傳法的弟子及有百餘人。著有《扶宗集》五十卷，《集十諫》、《指迷》、《抉膜》、《十門析難》及《十義書》等，用以彰顯四明地區獨自領悟祖師之道的正統。至於所記錄的二位老師的口頭教義，後人頗為奇怪其冗雜。

法師惟湛（Weizhan），是義烏宋氏人。他的父母遇到一位奇異的僧人，僧人對他們說：『你們應當生六個兒子，第五個兒子應該讓他出家。』後來惟湛進入道場雙林寺，覃恩（Tanen）下得到度化。他首先拜謁神照（Shenzhao），不久又前往依止廣智（Guangzhi）。他曾對廣智說：『大師所傳授的，我沒有絲毫懷疑。但圓頓絕待的旨意，應當自己去領悟。』後來忽然在廣智的言語下，豁然開悟。與上流人士交往辯論，無不推崇信服。最初在云間超果寺敷講佛法，大力弘揚教化。天臺宗在三吳地區興盛，從惟湛法師開始。熙寧六年三月初八，他建立光明會，忽然對眾人說：『我今生的報緣到此為止。』隨即舉出涅槃遺教，慇勤地囑託告誡。他跏趺而坐，安然逝世。火化的時候，舍利子燦爛奪目。

【English Translation】 English version: Faming. Scholars gathered. Some wanted to expand his residence. The master said, 'Those who give are receiving their blessings. How can I bear to destroy it?' Every year on the eighth day of the first month, he would transmit the Bodhisattva precepts and conduct life-release ceremonies in the county, often with tens of thousands of gentry and commoners attending. He would vow to the assembly, 'Those who enter my Dharma assembly and take refuge in the Three Jewels, even if they have not attained enlightenment, may they not lose their human form in life after life, and may they leave home with right view to seek the unsurpassed path.' He practiced the Samadhis of the Lotus Sutra, the Golden Light Sutra, the Amitabha Sutra, and the Avalokiteshvara Sutra, never wasting a day. He recited mantras to cure illnesses, and his divine responses were unfathomable. Whenever he entered the market, those sitting would yield their seats, and those walking would yield the road, raising their heads in reverence and calling him the Precept Master. On the eighth day of the tenth month of the fifth year of Yuanfeng, he bathed and changed his clothes, gathered the assembly to preach the Dharma, formed a mudra, and passed away in meditation. People saw red light illuminating the sky. The entire community of the Pure Land Society dreamed that a golden-armored deity announced, 'Tonight, an enlightened person has entered Nirvana.' Qing'en Ximiao dreamed that a divine being announced, 'Master Zhong has been reborn in Tushita Heaven.' Master Faming had long practiced giving food, and although others continued after him, the birds chirped mournfully and did not descend for three days. He was buried on Mount Ruilu. His Dharma successors numbered over a hundred. He authored fifty volumes of 'Fuzong Ji' (Collection for Supporting the Tradition), as well as 'Ji Shi Jian' (Collected Ten Admonitions), 'Zhi Mi' (Pointing Out Delusion), 'Jue Mo' (Removing the Membrane), 'Shi Men Xi Nan' (Analysis of Difficulties in Ten Gates), and 'Shi Yi Shu' (Ten Righteous Writings), etc., to demonstrate the orthodoxy of Siming's unique attainment of the ancestral path. As for the recorded oral teachings of the two masters, later generations found them rather strangely verbose.

The Dharma Master Weizhan was a member of the Song family of Yiwu. His parents encountered an extraordinary monk who told them, 'You should have six sons, and the fifth should be ordained.' Later, Weizhan entered the Shuanglin Temple and was ordained under the grace of Tanen. He first visited Shenzhao, and soon after went to rely on Guangzhi. He once said to Guangzhi, 'I have no doubt about what the master has taught me. But the meaning of perfect and immediate non-duality must be realized by oneself.' Later, he suddenly had a profound awakening under Guangzhi's words. He debated with upper-class people, and all admired and submitted to him. He first lectured on the Dharma at Chao Guo Temple in Yunjian, greatly promoting the teachings. The Tiantai school flourished in the Sanwu region, starting with Master Weizhan. On the eighth day of the third month of the sixth year of Xining, he established the Guangming Assembly and suddenly said to the assembly, 'My karmic affinity in this life ends here.' Then he cited the Nirvana Sutra's last teachings, earnestly entrusting and admonishing them. He sat in the lotus position and passed away peacefully. During the cremation, the relics were brilliant and dazzling.

然塔于西余山。海慧若圓。為門弟上首。

法師如吉。四明人(二師口義序六)學廣智得其旨。見前輩編類集。初無詮次。於是參以三部之文。節略成類以行於世。嘗注金錍。言簡而義正。學者宗之。住錢唐因果。

○法師衝霄。久學廣智。號稱具體。初開寶中(太祖)。

法師全曉。舍于大梅之山。吳越忠懿王仰其德。錫帑金改建為院。及賜經卷一藏。院成乃名金文。曉亡。高弟正和嗣之。霄又和之嗣也。師以其居稍隘。始與其徒。遷筑于柏巖峰下。大開廣智之道。始平四年上于朝。賜額慧照(郭暨作記廣智立石)。

法師本誠。四明奉化人。依南湖學廣智。志尚靜退。乃閑居於法昌。禪誦並進人欽隱德。院主更建眾宇久不克就。師慨然自誓曰。昔智者。造三十六寺。像八十萬軀。今吾徒豈於一剎而不能成耶。即率同志。化邑人得錢二百萬。併力以營。殿與像俱畢事。著作郎俞充。為之記謂。師有得於畢竟空中。熾然建立之義云。

神照法師法嗣(神照下第二世)

法師處咸。天臺王氏。母夢白雲自天西來入室內化為白馬。因而有娠。七歲入國清依師。十四受具戒。即自嘆曰。佛法廣大。若不力學何能見道。乃入天封閱藏經三年而畢。及往謁神照。深悟教旨。恭默自遜人莫能

【現代漢語翻譯】 現代漢語譯本 然塔（Ranta），在西余山（Xiyu Mountain）。海慧（Haihui）的智慧如同圓滿的月亮，是門下弟子中的首座。

法師如吉（Ruji），是四明（Siming）人（二師口義序六）。他廣泛學習廣智（Guangzhi）的學說，並領會了其中的精髓。他看到前輩編纂的類集中，最初沒有詮釋和次序，於是參考了三部的文獻，節選並整理成類，使其得以在世間流傳。他曾經註釋《金錍（Jinpi）》，言簡意賅，義理純正，學者們都尊崇他。他住在錢唐（Qiantang）因果（Yinguo）寺。

法師衝霄（Chongxiao），長期學習廣智的學說，號稱掌握了其全部內容。最初在開寶年間（Kaibao，太祖年號）。

法師全曉（Quanxiao），捨身于大梅山（Damei Mountain）。吳越忠懿王（Zhongyi King of Wuyue）仰慕他的德行，賜予帑金改建為寺院，並賜予經卷一藏。寺院建成后，命名為金文（Jinwen）寺。全曉去世后，他的高足弟子正和（Zhenghe）繼承了他的衣缽。衝霄又是正和的繼承人。法師認為寺院的住所稍顯狹窄，於是開始和他的弟子們一起，遷徙到柏巖峰（Baiyan Peak）下重建寺院，大力弘揚廣智的學說。始平四年（Shiping 4th year）上奏朝廷，朝廷賜額「慧照（Huizhao）」（郭暨（Guo Ji）作記《廣智立石（Guangzhi Libei）》）。

法師本誠（Bencheng），是四明奉化（Fenghua of Siming）人。他依止南湖（Nanhu）學習廣智的學說，志向是清靜隱退，於是隱居在法昌（Fachang）寺，禪修和誦經並進，人們都欽佩他的隱德。寺院住持想要重建寺院的眾多建築，但長期未能完成。法師慨然自誓說：『過去智者（Zhizhe）大師，建造了三十六座寺院，塑造了八十萬尊佛像，如今我們難道連一座寺院都不能建成嗎？』於是他率領志同道合的人，向邑人募化得到錢二百萬，齊心協力進行營建，殿宇和佛像都順利完成。著作郎俞充（Yu Chong），為這件事作記，說：法師領悟了在畢竟空中，熾然建立的義理啊。

神照法師（Shenzhao）的法嗣（神照下第二世）

法師處咸（Chuxian），是天臺（Tiantai）王氏（Wang family）之子。他的母親夢見白雲從天的西邊飄來，進入室內化為白馬，因此而懷孕。七歲時進入國清（Guoqing）寺依止師父。十四歲受具足戒。隨即感嘆道：『佛法廣大，如果不努力學習，怎麼能見道呢？』於是進入天封（Tianfeng）寺閱讀藏經，三年而畢。及至前往拜謁神照，深刻領悟了教義的宗旨。他恭敬沉默，謙遜退讓，人們無法

【English Translation】 English version Ranta, was at Xiyu Mountain (Xiyu Mountain). Haihui's (Haihui) wisdom was like a full moon, and he was the foremost among the disciples.

The Dharma Master Ruji (Ruji) was from Siming (Siming) (Preface Six of 'Oral Meanings of the Two Masters'). He extensively studied the teachings of Guangzhi (Guangzhi) and grasped their essence. Seeing that the categorized collections compiled by his predecessors initially lacked interpretation and order, he referenced texts from the three divisions, excerpted and organized them into categories, allowing them to circulate in the world. He once annotated the 'Golden Needle' (Jinpi), his words were concise and his meanings were correct, and scholars revered him. He resided at the Yinguo (Yinguo) Temple in Qiantang (Qiantang).

The Dharma Master Chongxiao (Chongxiao) studied the teachings of Guangzhi for a long time and was said to have mastered all of its content. He initially appeared during the Kaibao era (Kaibao, reign of Emperor Taizu).

The Dharma Master Quanxiao (Quanxiao) dedicated himself at Damei Mountain (Damei Mountain). The Zhongyi King of Wuyue (Zhongyi King of Wuyue) admired his virtue and bestowed imperial funds to rebuild it into a monastery, and also bestowed a complete collection of scriptures. After the monastery was completed, it was named Jinwen (Jinwen) Monastery. After Quanxiao passed away, his senior disciple Zhenghe (Zhenghe) succeeded him. Chongxiao was also Zhenghe's successor. The Master considered the monastery's residence to be somewhat narrow, so he began with his disciples to relocate and rebuild the monastery at the foot of Baiyan Peak (Baiyan Peak), greatly promoting the teachings of Guangzhi. In the fourth year of Shiping (Shiping 4th year), he reported to the court, and the court bestowed the plaque 'Huizhao' (Huizhao) (Guo Ji (Guo Ji) wrote the record 'Guangzhi Libei (Guangzhi Libei)').

The Dharma Master Bencheng (Bencheng) was from Fenghua of Siming (Fenghua of Siming). He relied on Nanhu (Nanhu) to study the teachings of Guangzhi, and his aspiration was to be quiet and reclusive, so he lived in seclusion at Fachang (Fachang) Temple, advancing in both Chan practice and scripture recitation, and people admired his hidden virtue. The abbot of the monastery wanted to rebuild the monastery's many buildings, but was unable to complete it for a long time. The Master vowed with emotion, saying: 'In the past, the Master Zhizhe (Zhizhe) built thirty-six monasteries and sculpted eight hundred thousand Buddha statues, now can we not even complete one monastery?' So he led like-minded people to solicit donations from the people of the town and obtained two million coins, and worked together to build, and the halls and Buddha statues were all successfully completed. The Editorial Compiler Yu Chong (Yu Chong) wrote a record for this matter, saying: The Master understood the principle of establishing brilliantly in the ultimate emptiness.

Lineage of Dharma Master Shenzhao (Shenzhao) (Second Generation after Shenzhao)

The Dharma Master Chuxian (Chuxian) was from the Wang family (Wang family) of Tiantai (Tiantai). His mother dreamed that white clouds came from the west of the sky and entered the room, transforming into a white horse, and thus she became pregnant. At the age of seven, he entered Guoqing (Guoqing) Temple and relied on a teacher. At the age of fourteen, he received the full precepts. Immediately, he sighed and said: 'The Buddha-dharma is vast, if I do not study diligently, how can I see the Way?' So he entered Tianfeng (Tianfeng) Temple and read the Tripitaka, completing it in three years. When he went to visit Shenzhao, he deeply understood the purpose of the teachings. He was respectful and silent, humble and modest, and people could not

測。神照嘗託疾命師代講。眾才一聞心容俱服。初住赤城崇善。姑蘇李庭芝將守臺。夢神人曰。公典天臺。五祖臺下有龍頭九九。和上宜就見之。到郡諮詢莫知其說。閩士陳白悟曰。天臺五祖昔居赤城。今咸師住此。生於丙辰九月九日。其龍頭九九之謂乎。庭芝大愕即往謁見。師為談出世道深有契會。以寺宇隘陋謀遷之。庭芝首捐金帛。乃卜就東南地。開基之日。獲銅磬于土中。少師李公尤尊敬。請主白蓮。奏賜法真之號。居山五十年。登門受道者萬數。元祐元年正月。法鼓擊之不鳴者七日。至七月告眾曰。二十三日吾將行矣。遜唱衣盂飯眾為別。戒侍者。晨鐘鳴當告我。至時徐起。趺坐寂然而化。著三慧論。光明十愿王。續神照行法經疏。行於世。

法師處謙。永嘉潘氏。母感夢見瑞雲入懷娠。三年而生。九歲依常寧契能出家。章聖在御覃恩得度(真宗祥符元年。封泰山。詔天下寺觀。各度一人)即往學于天竺。慈雲異之曰。是能棟樑吾道者。復謁神照。大明圓頓之旨。然三指供佛祖祈妙悟。未幾擢居第一座。神照以止觀一帙授之曰。汝當建大法幢。恨吾不之見耳。既而言歸鄉邑。繼能師之席。遷慈雲妙果赤城。講道益振。少師李端愨。請主白蓮。北海郡王為請神悟之號。丞相王安石。與一時朝賢競為歌詩。

【現代漢語翻譯】 現代漢語譯本： 神照禪師曾因病，讓弟子代替他講經。眾僧才一聽聞，內心都感到信服。他最初住在赤城的崇善寺。姑蘇的李庭芝將要鎮守臺州時，夢見神人說：『您主管天臺，五祖臺下有龍頭九九，和尚應該去拜見他。』李庭芝到郡后詢問，沒有人知道其中的含義。閩地的士人陳白悟說：『天臺五祖過去住在赤城，現在咸師住在這裡，生於丙辰年九月九日，這大概就是龍頭九九的意思吧。』李庭芝非常驚訝，立即前去拜見咸師。咸師為他講述出世之道，兩人非常契合。因為寺廟狹小簡陋，咸師計劃遷址。李庭芝首先捐獻金錢布帛。於是選擇東南方的土地作為新址。開工奠基的那天，從土中挖出一個銅磬。少師李公尤其尊敬咸師，請他主持白蓮社，並上奏朝廷賜予『法真』的稱號。咸師在山中住了五十年，登門求道的人數以萬計。元祐元年正月，寺廟的法鼓敲擊了七天都沒有聲音。到了七月，咸師告訴眾人說：『二十三日我就要走了。』於是分發衣物飯食，與眾人告別。他告誡侍者，早晨鐘聲敲響時要告訴他。到了那時，咸師緩緩起身，跏趺而坐，寂然圓寂。他著有《三慧論》、《光明十愿王》、《續神照行法經疏》，流傳於世。

法師處謙，是永嘉潘氏之子。他的母親夢見祥瑞的雲彩進入懷中，於是懷孕。三年後生下了處謙。九歲時，他依從常寧契能出家。章聖皇帝在位時，普施恩澤，允許僧人得度（宋真宗祥符元年，封禪泰山，詔令天下寺廟道觀，各度一人）。處謙隨即前往天竺寺學習。慈雲法師對他感到驚異，說：『這個人能夠成為弘揚佛法的棟樑之才。』處謙又去拜見神照禪師，領悟了大明圓頓的宗旨。他燃三指供奉佛祖，祈求獲得妙悟。不久，就被提拔為第一座。神照禪師將《止觀》一書授予他說：『你應該建立大法幢，只可惜我不能親眼看到了。』之後，處謙返回家鄉，繼承了契能法師的席位。又遷居慈雲妙果寺和赤城寺，講經說法更加興盛。少師李端愨，請他主持白蓮社。北海郡王為他請求賜予『神悟』的稱號。丞相王安石，與當時朝中的賢士們，都爭相為他賦詩。

【English Translation】 English version: Zen Master Shenzhao once asked his disciple to lecture on his behalf due to illness. All the monks who heard it were convinced in their hearts. He initially resided at Chongshan Temple in Chicheng. When Li Tingzhi of Gusu was about to defend Taizhou, he dreamed of a divine being saying, 'You are in charge of Tiantai, and there are nine dragon heads under the Fifth Ancestor's platform. The venerable should go and see him.' Li Tingzhi inquired after arriving in the prefecture, but no one knew the meaning. Chen Baiwu, a scholar from Min, said, 'The Fifth Ancestor of Tiantai used to live in Chicheng, and now Master Xian lives here, born on the ninth day of the ninth month of the Bingchen year. Could this be what is meant by the nine dragon heads?' Li Tingzhi was very surprised and immediately went to visit Master Xian. Master Xian spoke to him about the path of transcending the world, and they were very much in accord. Because the temple was small and humble, Master Xian planned to relocate. Li Tingzhi first donated money and silk. So they chose a site in the southeast. On the day of groundbreaking, a bronze chime was unearthed from the soil. Junior Preceptor Li Gong especially respected Master Xian, invited him to preside over the White Lotus Society (Bailian she), and petitioned the court to grant him the title 'Fazhen'. Master Xian lived in the mountains for fifty years, and tens of thousands of people came to his door seeking the Way. In the first month of the Yuanyou era, the temple's Dharma drum was struck for seven days without making a sound. In July, Master Xian told the assembly, 'I will be leaving on the twenty-third.' Then he distributed clothing and food and bid farewell to everyone. He warned the attendant to tell him when the morning bell rang. When the time came, Master Xian slowly got up, sat in the lotus position, and passed away peacefully. He wrote the 'Treatise on the Three Wisdoms (San Hui Lun)', 'King of the Ten Vows of Light (Guangming Shi Yuan Wang)', and 'Continuation of the Commentary on the Sutra of the Practice of the Dharma of Shenzhao (Xu Shenzhao Xing Fa Jing Shu)', which are circulated in the world.

Dharma Master Chuqian was the son of the Pan family of Yongjia. His mother dreamed of auspicious clouds entering her womb, and she became pregnant. Three years later, Chuqian was born. At the age of nine, he became a monk under Changning Qinen. During the reign of Emperor Zhangsheng, universal grace was bestowed, allowing monks to be ordained (in the first year of the Xiangfu era of Emperor Zhenzong of the Song Dynasty, he performed the Feng and Shan sacrifices at Mount Tai and ordered that each temple and monastery in the world ordain one person). Chuqian then went to study at Tianzhu Temple. Dharma Master Ciyun was amazed by him, saying, 'This person can become a pillar for propagating the Dharma.' Chuqian also went to visit Zen Master Shenzhao and understood the essence of the Greatly Illuminating Perfect and Sudden Teaching (Da Ming Yuandun). He burned three fingers to offer to the Buddha, praying for wondrous enlightenment. Soon after, he was promoted to the first seat. Zen Master Shenzhao gave him the book 'Stopping and Seeing (Zhi Guan)' and said, 'You should establish a great Dharma banner, but it is a pity that I cannot see it with my own eyes.' Afterwards, Chuqian returned to his hometown and succeeded Master Qinen's position. He also moved to Ciyun Miaoguo Temple and Chicheng Temple, and his preaching became even more prosperous. Junior Preceptor Li Duanque invited him to preside over the White Lotus Society (Bailian she). The Prince of Beihai requested that he be granted the title 'Shenwu'. Prime Minister Wang Anshi and the virtuous officials of the court at that time all competed to write poems for him.

以贊其德。郡大旱。要師祈雨。師至龍湫語曰。汝受智者大師付囑。遇旱當施甘澤。何不憶耶。忽大風黑雲從湫起。驟雨如注。閱十七年。將歸永嘉。郡侯士庶固留演教。乃于巾子山慧林精舍講小般若。后時杭師祖無擇。以寶閣請。趙獻以凈住請。內翰楊繪以南屏請。紫微陳舍人以天竺請。十坐道場。閱四十年。講唱不倦。登門三千人。稟法者三十人。熙寧乙卯四月丙寅。晨興沐浴更衣。集眾諷普賢行法阿彌陀經。乃曰。吾得無生日用久矣。今以無生而生凈土。即入定寂然。塔全身於南屏之右。弟子良弼請無為揚杰銘其塔云。師嘗解十不二門。題曰顯妙。於色心不二云。分色心者。不二而二。妄之境也。其體一者。二即不二。妙之門也。故以總別斷盡十門二不二相。使粗妙昭然門旨不壅。是知境妙不二之門。在乎一念色心。得此之門。寶乘即乘。道場可到。

法師有嚴。臺之臨海胡氏。母將孕。號痛頓仆。其兄沙門宗本曰。是必有異。若生男當出家。母聞之合掌以許。既而痛止。果生男。六歲依靈鷲從師。十四受具戒。閱壽禪師心賦若有所悟。即往東山學于神照一心三觀之道。法華三昧之行。莫不神解。而躬行之。時法真同居會中。謂之曰。子雖晚出當大成器。嘗讀止觀至不思議境曰。萬法唯一心。心外無一法

【現代漢語翻譯】 現代漢語譯本： 以贊其德（人名）。郡里發生大旱，（人們）請法師祈雨。法師來到龍湫（地名）說：『你（指龍）接受了智者大師（佛教人物）的囑託，遇到乾旱應當降下甘霖，為何忘記了呢？』忽然狂風大作，烏雲從龍湫升起，傾盆大雨隨即而至。過了十七年，法師將要返回永嘉（地名），郡侯和百姓極力挽留他講經說法。於是法師在巾子山（地名）慧林精舍（寺廟名）講解《小般若經》。後來，杭師祖無擇（人名）用寶閣（地名）邀請他，趙獻（人名）用凈住（地名）邀請他，內翰楊繪（人名）用南屏（地名）邀請他，紫微陳舍人（人名）用天竺（地名）邀請他，（法師）先後在十個道場講法。過了四十年，講經說法不知疲倦，登門求教的有三千人，接受佛法的有三十人。熙寧（年號）乙卯年四月丙寅日，早晨起來沐浴更衣，召集眾人諷誦《普賢行法阿彌陀經》。於是說：『我獲得無生之理已經很久了，現在用無生之理往生凈土。』說完就入定寂然圓寂。弟子良弼（人名）在南屏（地名）的右邊為他建塔安葬全身。無為揚杰（人名）為他的塔撰寫銘文說：法師曾經解釋《十不二門》，題名為《顯妙》。在解釋色心不二時說：『區分色和心，是不二而二，是虛妄的境界。它們的本體是一，二就是不二，這是玄妙的門徑。』所以用總別斷盡十門二不二相，使粗妙昭然，門旨暢通無阻。由此可知，境妙不二之門，在於一念色心。得到這個門徑，寶乘（佛教用語，指 transport)就可以乘坐，道場就可以到達。

法師名叫有嚴，是臺州臨海胡氏人。他的母親將要生產時，疼痛難忍昏倒在地。他的哥哥沙門宗本（人名）說：『這必定有奇異之處，如果生的是男孩，應當讓他出家。』母親聽到后合掌答應。不久疼痛停止，果然生了個男孩。六歲時在靈鷲（地名）跟隨老師學習。十四歲受具足戒。閱讀壽禪師（人名）的《心賦》后若有所悟，於是前往東山（地名）向神照（人名）學習一心三觀之道，法華三昧的修行，沒有不領會貫通的，並且身體力行。當時法真（人名）與他同住在一起，對他說：『你雖然出道晚，但將來必定大有成就。』（法師）曾經讀《止觀》到不可思議境界時說：『萬法唯一心，心外無一法。』

【English Translation】 English version: Zan Qide (person's name). A severe drought occurred in the county, and (people) requested the master to pray for rain. The master arrived at Longqiu (place name) and said: 'You (referring to the dragon) received the entrustment of Master Zhiyi (Buddhist figure), and you should bestow sweet rain when there is a drought. Why have you forgotten?' Suddenly, a strong wind arose, and dark clouds rose from Longqiu, followed by a torrential downpour. After seventeen years, the master was about to return to Yongjia (place name), and the county magistrate and the people earnestly requested him to preach the Dharma. Therefore, the master lectured on the 'Smaller Prajna Sutra' at the Huilin Vihara (temple name) on Jinzi Mountain (place name). Later, Master Zu Wuzhe of Hangzhou (person's name) invited him with Baoge (place name), Zhao Xian (person's name) invited him with Jingzhu (place name), Neihan Yang Hui (person's name) invited him with Nanping (place name), and Ziwei Chen Sheren (person's name) invited him with Tianzhu (place name). (The master) lectured at ten monasteries successively. After forty years, he tirelessly preached the Dharma. Three thousand people came to seek instruction, and thirty people received the Dharma. In the year of Yimao in the Xining era (year), on the Bingyin day of the fourth month, he arose in the morning, bathed, changed his clothes, and gathered the people to chant the 'Universal Worthy Practice Vows Sutra' and the 'Amitabha Sutra'. Then he said: 'I have attained the principle of non-birth for a long time, and now I use the principle of non-birth to be reborn in the Pure Land.' After saying this, he entered samadhi and passed away peacefully. His disciple Liang Bi (person's name) built a pagoda on the right side of Nanping (place name) to bury his whole body. Wuwei Yang Jie (person's name) wrote an inscription for his pagoda, saying: The master once explained the 'Ten Non-Dual Gates', titled 'Manifesting the Subtle'. In explaining the non-duality of form and mind, he said: 'Distinguishing form and mind is duality within non-duality, which is a false state. Their essence is one, and duality is non-duality, which is the subtle path.' Therefore, using the ten gates of totality, difference, and complete cessation, and the aspects of duality and non-duality, the coarse and subtle are clearly revealed, and the meaning of the gates is unobstructed. From this, it can be known that the gate of the non-duality of realm and subtlety lies in a single thought of form and mind. By obtaining this gate, the precious vehicle (Buddhist term, refers to transport) can be ridden, and the monastery can be reached.

The master's name was Youyan, and he was from the Hu family of Linhai, Taizhou. When his mother was about to give birth, she fainted from the pain. His elder brother, the monk Zongben (person's name), said: 'This must be extraordinary. If a boy is born, he should become a monk.' The mother heard this and agreed with her palms together. Soon the pain stopped, and a boy was indeed born. At the age of six, he followed a teacher at Lingjiu (place name) to study. At the age of fourteen, he received the full precepts. After reading Zen Master Shou's (person's name) 'Mind Rhapsody', he seemed to have realized something, so he went to Dongshan (place name) to study the path of the Threefold Contemplation of One Mind from Shenzhao (person's name), and the practice of the Lotus Samadhi, which he understood thoroughly and practiced diligently. At that time, Fazhen (person's name) lived with him and said to him: 'Although you started late, you will surely achieve great things in the future.' (The master) once read the 'Stopping and Observing' to the inconceivable realm and said: 'All dharmas are only one mind, and there is no dharma outside the mind.'

。心法不可得。故名妙三千。法真益嘉嘆之。初主無相慧因法真。自赤城遷東掖。舉師以代。常謂去佛久遠人迷自性。凡宣演之際。必近指一心使之易領。聞者皆能有入。紹聖中。郡請主東掖。師曰。智者年未五十。已散徒眾。吾老矣可堪此耶。卒不赴。隱居故山東峰。廬于樝木之旁。因自號曰樝庵(文集中。有樝庵記。辭理極奇勝)畜一缽無長物。躬拾薪汲水。食唯三白。毗尼條章輕重等護二十年。專事凈業以安養為故鄉。作懷凈土詩八章。辭情悽切人多樂誦。常時所修三昧多獲瑞應。施鬼神食除病卻崇。驅蛇去蟻水旱禳禬。一為課誦如谷答響。母病目。師對觀音想日精摩尼手。母即夢師擎日目前。覺而目明。建中靖國元年孟夏。定中見天神告白。師凈業成矣。又夢池中生大蓮華。天樂四列。乃作餞歸凈土之詩。越七日趺坐而化。以陶器塔于庵北。有光在塔如月。三夕乃沒。師淹貫藏經該通書史。注安樂行空品。及法印經疏。玄簽備檢。文句箋難。止觀助覽。阿彌陀禮文。又撰或對一編。辯論古今。于茲為要。

左伸。臨海人。從東掖神照授菩薩戒。及為說大乘法要。豁然開悟有如夙習。神照對眾摩頂與記。自是嚴奉戒律。遇事不易其節。刻西方三聖像。旦夜虔事。誦法華三千四百部。金剛般若二萬過。紹聖

【現代漢語翻譯】 現代漢語譯本：心法是不可執著的，所以名為妙三千。法真對此非常讚歎。最初，無相慧因法真從赤城遷到東掖，推舉老師來代替自己。他經常說，離開佛陀已經很久遠了，人們迷惑于自己的本性。所以每次宣講佛法時，必定用最貼近的方式直指一心，使人們容易領悟。聽聞的人都能有所領悟。紹聖年間，郡里請他主持東掖寺。法真說：『智者不到五十歲，就已經解散了僧眾。我老了，怎麼能勝任呢？』最終沒有赴任，隱居在原來的山東峰，在樝木旁邊搭了個茅廬，因此自號樝庵（文集中有《樝庵記》，文辭和義理都非常奇妙）。他只有一個缽，沒有多餘的物品，親自撿柴、打水，食物只有三種白色的東西。嚴格守護毗尼（Vinaya，戒律）的條章，無論輕重，都守護了二十年。專心修持凈土法門，以安養（Sukhāvatī，極樂世界）為故鄉。作了八首《懷凈土詩》，文辭和情感都很悽切，很多人喜歡誦讀。經常修習的三昧（Samādhi，禪定）多次獲得瑞應。佈施食物給鬼神，消除疾病和災禍，驅趕蛇和螞蟻，祈求解除水旱災害。每次課誦都像山谷迴應聲音一樣。母親眼睛生病，法真對著觀音（Avalokiteśvara，觀世音菩薩）觀想日精摩尼手，母親就夢見法真捧著太陽在眼前。醒來后眼睛就明亮了。建中靖國元年孟夏，在禪定中見到天神告訴他，法真的凈業已經成就了。又夢見池中生出大蓮華，天樂排列四周。於是作了《餞歸凈土詩》。過了七天，跏趺坐化。用陶器建塔在茅庵北面，塔中有光像月亮一樣，三夜后才消失。法真精通藏經，通曉書史。註釋了《安樂行空品》和《法印經疏》、《玄簽備檢》、《文句箋難》、《止觀助覽》、《阿彌陀禮文》，又撰寫了《或對》一編，辯論古今，以此為要。 左伸，臨海人。跟隨東掖神照受菩薩戒，神照為他說大乘法要，他豁然開悟，好像以前就學過一樣。神照當著眾人給他摩頂並授記。從此以後，他嚴格奉行戒律，遇到事情也不改變自己的節操。他雕刻了西方三聖像，早晚虔誠供奉。誦《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）三千四百部，《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra，金剛般若波羅蜜經）二萬遍。紹聖

【English Translation】 English version: The Dharma of the mind is unattainable, hence the name 'Wonderful Three Thousand'. Fa Zhen greatly admired this. Initially, Wu Xiang Hui Yin Fa Zhen moved from Chicheng to Dongye, recommending his teacher to replace him. He often said that since it had been a long time since the Buddha's departure, people were confused about their own nature. Therefore, whenever he expounded the Dharma, he would always point directly to the One Mind in the most accessible way, making it easy for people to understand. Those who heard him were all able to gain insight. During the Shaosheng era, the prefecture invited him to preside over Dongye Temple. Fa Zhen said, 'Zhi Zhe is not yet fifty years old and has already disbanded his sangha. I am old, how can I be capable of this?' In the end, he did not accept the position and lived in seclusion on the original Shandong Peak, building a hut next to a Zha tree, hence the name Zha'an (There is a 'Record of Zha'an' in his collected works, the writing and reasoning are extremely wonderful). He possessed only one bowl and no other belongings, personally gathering firewood and drawing water. His food consisted only of three white things. He strictly guarded the Vinaya (Vinaya, monastic rules), both major and minor, for twenty years. He devoted himself to the Pure Land practice, taking Sukhāvatī (Sukhāvatī, the Pure Land of Amitābha) as his hometown. He composed eight poems 'Remembering the Pure Land', the words and emotions were very poignant, and many people enjoyed reciting them. The Samādhi (Samādhi, meditative absorption) he often practiced frequently brought auspicious responses. He offered food to ghosts and spirits, eliminating diseases and disasters, driving away snakes and ants, and praying for the cessation of droughts and floods. Each recitation was like a valley echoing a sound. When his mother's eyes became ill, Fa Zhen visualized the Sun Essence Mani Hand of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), and his mother dreamed that Fa Zhen was holding the sun in front of her. Upon waking, her eyes were clear. In the first month of summer in the first year of Jianzhong Jingguo, he saw a celestial being in meditation telling him that Fa Zhen's Pure Land practice had been accomplished. He also dreamed of a large lotus flower growing in a pond, with celestial music arranged all around. Thereupon, he composed the poem 'Farewell to Returning to the Pure Land'. After seven days, he sat in full lotus posture and passed away. A pagoda made of pottery was built north of the hermitage, and there was light in the pagoda like the moon, which disappeared after three nights. Fa Zhen was well-versed in the Tripitaka and knowledgeable in history and literature. He annotated the 'Peaceful Conduct Chapter' and the 'Commentary on the Dharma Seal Sutra', 'Probing the Subtleties', 'Annotated Difficulties in the Text', 'Assisting the Overview of Cessation and Contemplation', and 'Amitābha Liturgy'. He also compiled a volume of 'Alternatives', debating ancient and modern times, taking this as essential. Zuo Shen, a native of Linhai, received the Bodhisattva precepts from Shen Zhao of Dongye, and Shen Zhao explained the essential principles of the Mahayana Dharma to him. He suddenly awakened as if he had learned it before. Shen Zhao touched his head in front of the assembly and gave him a prediction. From then on, he strictly observed the precepts and did not change his integrity in the face of events. He carved images of the Three Saints of the West and devoutly served them day and night. He recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, the Sutra of the Lotus Blossom of the Fine Dharma) three thousand four hundred times, and the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra, the Diamond Sutra of Perfect Wisdom) twenty thousand times. Shaosheng

二年秋臥疾。命僧凈圓唱法華首題增受菩薩戒。尋夢三偉人立於江皋召伸登舟。瞥然西邁。伸知往生有期。乃請僧諷阿彌陀經。未徹即云。我已見佛光矣。遂沐浴更衣。戒左右勿哭。勿逼吾前。稱佛結印而化。

南屏法師法嗣(南屏下第二世)

法師從諫。處之松陽毛氏。幼見佛經輒能自誦。父曰。再來人也。年十九。試法華經得度。即謁上竺辯才。夙夜聽習。復往依南屏于金山。問辯如流。南屏嘆曰。吾道由子而行也。熙寧中。講于明慶徒眾日蕃。乃遷凈住。元豐初。處人建壽聖迎居之。越三年辨才主南屏。自以年老屈師首眾。嗣歲舉以自代。元祐五年。上竺虛席。辯才囑郡守蒲宗孟曰。靈感勝蹟。非從諫不足當。郡用其說。復為奏賜慈辯之號。義天僧統自高麗來求法。郡以師應命。義天慕法留滯中國。朝廷以其國母思憶促其歸。師諭之曰。高僧道紀負經遊學。以母不可舍。遂荷與俱。謂經母皆不可背。以肩橫荷。今僧統賢于紀遠甚。豈為經背母使憂憶乎。義天於是有歸志。乃求爐拂傳衣。及詣智者塔誓之曰。已傳慈辯法師教觀。還國流通乞賜冥護。既歸乃建剎立像尊為始祖。大觀二年。辭歸壽聖之門學。車溪普明等十人詣師省候。師曰。諸子遠至。後會無期。老僧不如乘興便行。遂沐浴更衣。升座說

【現代漢語翻譯】 現代漢語譯本： 二年秋天，他臥病在床。命僧人凈圓唱誦《法華經》首題，並增加授予菩薩戒。不久夢見三位偉人站在江邊，召喚他登船。轉眼間向西而去。他知道往生的時候到了，於是請僧人誦讀《阿彌陀經》。還沒誦完，他就說：『我已經看見佛光了。』於是沐浴更衣，告誡左右不要哭泣，不要靠近他的身前。稱念佛號，結手印而逝。

南屏法師的法嗣（南屏下第二世）

法師從諫，住在松陽毛氏家中。小時候見到佛經就能自己誦讀。他的父親說：『這是再來人啊。』十九歲時，通過《法華經》的考試而得度。隨即拜見上竺辯才法師，日夜聽習佛法。又前往金山依止南屏法師。問答辯論如流水般流暢。南屏法師感嘆道：『我的道將由你而發揚光大啊。』熙寧年間，他在明慶寺講經，徒眾日益增多。於是遷往凈住寺。元豐初年，處州人建造壽聖寺，迎請他去居住。過了三年，辯才法師主持南屏寺，因為自己年老，謙讓從諫法師擔任首座。第二年，舉薦從諫法師代替自己。元祐五年，上竺寺住持的位置空缺，辯才法師囑咐郡守蒲宗孟說：『靈感寺的勝蹟，非從諫法師不能勝任。』郡守採納了他的建議，又上奏朝廷賜予『慈辯』的稱號。義天僧統從高麗來中國求法，郡守讓從諫法師接待。義天仰慕佛法，滯留在中國。朝廷因為他的母親思念他，催促他回國。從諫法師開導他說：『高僧道紀揹負經書遊學，因為母親不可捨棄，於是揹著母親一起去。認為經書和母親都不可背棄，用肩膀橫著挑。現在僧統你比道紀賢能得多，難道要因為經書而背棄母親，使她憂愁思念嗎？』義天於是有了回國的想法。於是請求爐拂、傳衣，以及前往智者塔發誓說：『已經傳授了慈辯法師的教觀，回國流通，乞求冥冥中的護佑。』回國后，建造寺廟，塑造佛像，尊奉慈辯法師為始祖。大觀二年，辭別回到壽聖寺。車溪普明等十人前去拜訪問候。從諫法師說：『各位遠道而來，後會無期。老僧不如趁興而去。』於是沐浴更衣，升座說法。

【English Translation】 English version: In the autumn of the second year, he was bedridden. He ordered the monk Jingyuan to chant the title of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and additionally receive the Bodhisattva precepts. Soon, he dreamed of three great men standing on the riverbank, summoning him to board a boat. In an instant, he headed west. He knew that his time to be reborn in the Pure Land had come, so he asked the monks to chant the Amitabha Sutra (Amitābha Sūtra). Before they finished, he said, 'I have already seen the Buddha's light.' Then he bathed and changed his clothes, and told those around him not to cry or approach his front. He recited the Buddha's name, formed a mudra, and passed away.

A Dharma heir of Dharma Master Nanping (second generation after Nanping)

Dharma Master Congjian lived in the Mao family's house in Songyang. As a child, he could recite Buddhist scriptures on his own whenever he saw them. His father said, 'This is a reborn person.' At the age of nineteen, he passed the examination on the Lotus Sutra and was ordained. He then visited Dharma Master Biancai of Shangzhu Temple, listening and studying day and night. He also went to Jinshan to rely on Dharma Master Nanping. His questions and debates flowed like a river. Dharma Master Nanping sighed and said, 'My path will be carried forward by you.' During the Xining era, he lectured at Mingqing Temple, and his followers increased daily. So he moved to Jingzhu Temple. In the early Yuanfeng era, the people of Chuzhou built Shousheng Temple and invited him to reside there. After three years, Biancai became the abbot of Nanping Temple, and because he was old, he humbly asked Dharma Master Congjian to be the head of the assembly. The following year, he recommended Dharma Master Congjian to replace him. In the fifth year of Yuanyou, the position of abbot of Shangzhu Temple was vacant, and Dharma Master Biancai instructed the prefect Pu Zongmeng, saying, 'The scenic spot of Linggan Temple cannot be adequately managed except by Dharma Master Congjian.' The prefect adopted his suggestion and also reported to the court to grant him the title 'Cibian'. The Sangha Chief Uicheon came from Goryeo to China to seek the Dharma, and the prefect ordered the Dharma Master to receive him. Uicheon admired the Dharma and stayed in China. The court urged him to return to his country because his mother missed him. Dharma Master Congjian enlightened him, saying, 'The eminent monk Daoji carried scriptures to study, and because his mother could not be abandoned, he carried his mother with him. He believed that neither scriptures nor mother could be abandoned, and carried them horizontally on his shoulders. Now, Sangha Chief, you are far more virtuous than Daoji. How can you abandon your mother for the sake of scriptures, causing her worry and longing?' Uicheon then had the idea of returning to his country. So he requested the furnace whisk and robe transmission, and went to the Zhizhe Pagoda to vow, saying, 'I have already transmitted the teachings and views of Dharma Master Cibian, and I will circulate them in my country, begging for protection in the unseen.' After returning to his country, he built temples and statues, and honored Dharma Master Cibian as the first ancestor. In the second year of Daguan, he bid farewell and returned to Shousheng Temple. Chexi Puming and ten others went to visit and inquire after him. Dharma Master Congjian said, 'You have come from afar, and there is no hope of meeting again. This old monk might as well take advantage of the occasion to depart.' So he bathed and changed his clothes, ascended the seat, and spoke the Dharma.

法。書偈。安坐而亡。葬全身於受業。

法師會賢。早為南屏高弟。初弘教於華亭超果。學者如市。將行化外邑。必得老成貳講者。乃擊鼓集眾。其人對眾答曰。必欲代講于老師。凡所說義許悉破之。師忻然曰。幸蒙破立祖道之光也。

述曰。南屏晚見法智。其所立義有時而違。今賢師所說。不為貳講之見取。疑此師一稟南屏之言。故貳講得以破之。然世無聞其名。可謂烈士。乃師忻然許其破不以為忌。真賢乎哉。

三學法師法嗣

法師若水。三衢人。久依三學。號為有成。欲事廣詢乃易名若水。外現未學處處遊歷。初住天柱崇福。講演不倦。課密語有神功。祖忌將臨。戒庖人備芽筍。庖以非時。日暮噀盂水於後圃。夜聞爆烈聲。明旦視之。筍戢戢布地矣。民人以疾告。咒水飲之。愈者莫紀其數。

浮石法師法嗣

法師溫其。金華人。依浮石學教為成才。治平初。于城北葺景雲舊宇以開講席。夏大旱。日演光明經虔扣諸天。已而甘澤遍洽。郡守。盧革為奏其地永為天臺演教之所。賜師法雲之號。嘗造九祖像。極為精麗。東陽教學之行師之力也。弟子七十二人。普月大師善嵩。主慈覺。化成一境。居式主。景德有虎子之稱。

廣慈法師法嗣

法師希最。霅川施氏。賜

【現代漢語翻譯】 現代漢語譯本 法師書寫偈語后，安詳坐化圓寂，將全身安葬在接受佛法的地方。

法師會賢，早年是南屏（地名）的高足弟子。最初在華亭超果寺弘揚佛法，前來學習的人絡繹不絕，如同趕集一般。當他準備前往其他地方弘法時，必須找一位德高望重、經驗豐富的副講。於是他擊鼓召集眾人，其中一人當衆回答說：『如果一定要我代替老師講法，那麼我所說的義理，都會全部推翻老師的說法。』會賢法師高興地說：『幸好能蒙受您來破除舊義、樹立新義，光大祖師的道統啊！』

述曰：南屏法師晚年時，見解與法智法師有所不同，他所樹立的義理有時會與法智法師的觀點相違背。現在會賢法師所說的，不被副講的見解所採納。我懷疑這位會賢法師完全秉承南屏法師的言論，所以副講才能推翻他的說法。然而世上沒有人聽說過這位副講的名字，真可謂是一位烈士。而會賢法師高興地允許他推翻自己的觀點，並不因此而感到忌恨，真是賢德啊！

三學法師的法嗣

法師若水，是三衢人。長期跟隨三學法師學習，被認為是有成就的人。他爲了廣泛求教，於是改名為若水，外表裝作沒有學問的樣子，到處遊歷。最初住在天柱崇福寺，講經說法不知疲倦。他修習密語，具有神奇的功效。祖師忌日將要來臨，他告誡廚師準備竹筍。廚師認為不是時候，無法準備。若水法師在傍晚將盂中的水灑在後園，夜裡聽到爆裂的聲音。第二天早晨去看，竹筍已經密密麻麻地佈滿了地面。百姓有人生病，告訴若水法師，法師用咒過的水給他們喝，病好的人數不勝數。

浮石法師的法嗣

法師溫其，是金華人。跟隨浮石法師學習佛法，成為有才能的人。治平初年，他在城北修繕景雲寺的舊址，開設講堂。夏天大旱，他每天演說《光明經》，虔誠地祈求諸天降雨。不久之後，甘甜的雨水普遍降下。郡守盧革為此上奏朝廷，請求將這塊土地永遠作為天臺宗演教的場所。朝廷賜予溫其法師『法雲』的稱號。他曾經建造九祖的畫像，非常精美華麗。東陽的教學事業能夠興盛，都是溫其法師的功勞。他的弟子有七十二人，其中普月大師善嵩，主持慈覺寺，教化一方。居式法師主持景德寺，有『虎子』的美稱。

廣慈法師的法嗣

法師希最，是霅川施氏。

【English Translation】 English version The Dharma master wrote a verse, then passed away peacefully in a seated posture, and his whole body was buried at the place where he received the Dharma.

Dharma Master Huixian was an outstanding disciple of Nanping (place name) in his early years. He first propagated the Dharma at Chaoguo Temple in Huating, where scholars flocked to him like a market. When he was about to go to other places to propagate the Dharma, he had to find a respected and experienced deputy lecturer. So he beat the drum to gather the crowd, and one person answered in public: 'If I must replace the teacher to lecture, then all the meanings I say will completely overturn the teacher's teachings.' Dharma Master Huixian said happily: 'Fortunately, I can be blessed by you to break the old and establish the new, and promote the ancestral tradition!'

Commentary: Nanping saw Dharma Master Fazhi in his later years, and his views sometimes differed. The righteousness he established sometimes contradicted Dharma Master Fazhi's views. Now, what Dharma Master Huixian said is not adopted by the deputy lecturer's views. I suspect that this Dharma Master Huixian completely followed Nanping's words, so the deputy lecturer was able to overturn his statement. However, no one in the world has heard of the name of this deputy lecturer, which can be called a martyr. And Dharma Master Huixian happily allowed him to overturn his views and did not feel jealous because of it. He is truly virtuous!

Lineage of Dharma Master Sanxue

Dharma Master Ruoshui was a native of Sanqu. He followed Dharma Master Sanxue for a long time and was considered an accomplished person. In order to seek advice widely, he changed his name to Ruoshui, pretending to be unlearned and traveling everywhere. He first lived in Chongfu Temple in Tianzhu, lecturing tirelessly. He practiced secret mantras and had magical effects. When the anniversary of the death of the patriarch was approaching, he warned the cook to prepare bamboo shoots. The cook thought it was not the season and could not prepare them. Dharma Master Ruoshui sprinkled the water from the bowl in the back garden in the evening, and heard a cracking sound at night. When he went to see it the next morning, the bamboo shoots were densely covering the ground. People who were sick told Dharma Master Ruoshui, and the Dharma master gave them water that had been chanted over to drink, and the number of people who recovered was countless.

Lineage of Dharma Master Fushi

Dharma Master Wenqi was a native of Jinhua. He followed Dharma Master Fushi to study Buddhism and became a talented person. In the early years of the Zhiping reign, he renovated the old site of Jingyun Temple in the north of the city and opened a lecture hall. There was a severe drought in the summer, and he recited the 'Golden Light Sutra' every day, sincerely praying for the heavens to send rain. Soon after, sweet rain fell everywhere. The prefect Lu Ge reported this to the court, requesting that this land be permanently used as a place for the Tiantai sect to teach. The court bestowed the title 'Fayun' on Dharma Master Wenqi. He once built the portraits of the Nine Ancestors, which were very exquisite and gorgeous. The prosperity of the teaching career in Dongyang is due to the efforts of Dharma Master Wenqi. He had seventy-two disciples, including Great Master Puyue Shansong, who presided over Cijue Temple and taught in one area. Dharma Master Jushi presided over Jingde Temple and was known as 'Tiger Cub'.

Lineage of Dharma Master Guangci

Dharma Master Xizui was a member of the Shi family in Zhuochuan.

號妙悟。四歲出家。以天禧覃恩得度。年十五。傳教觀于廣慈。同門畏愛號為義虎。治平中。始敷講于嘉禾。隆平繼徙居於勝果。有空室崇所棲。師咒土擲之。得片紙書。今被法來遣。若法力沒當復來此。數日擊物飏火變怪百出。師訶之曰。不聞惱法師者。頭破作七分。乃為廣說輪轉因緣。眾僧聲咒為其破障。忽空中轟然擲朱書云。漢朝烈士沈光。大略悔過。且云蒙師說法之力。當往生他化天。自此遂絕。師因凈覺背宗。上十諫書。法智作解謗。凈覺復作雪謗。時法智在疾不復答。凈覺在靈芝。對眾詫曰。只因難殺四明師。誰向靈芝敢開口。師不甘之。乃作評謗以極辨之。其略有云。近睹雪謗盛制。所謂救生法二身。雪增減二謗者也。然此書。一往可觀。再言有失。解謗雖已煥然。雪謗猶自冰執。今據吾祖之格言。以評阇梨之謬解。凈覺見之曰。四明之說其遂行乎。元祐庚午秋。集眾書偈安坐而化。阇維之日得舍利數百。

述曰。凈覺既屢起破師論。及雪謗之出。而法智已在疾不復辨。於是凈覺自謂已勝。無忌憚矣。不有妙悟。誰能評之。起四明之宗以信後世者。于妙悟功最高。

法師法宗。錢唐顏氏。十歲依廣慈為師。十二受具戒。專研教觀。十九往從廣慧。初師服勤十年。廣慈閑居。師歸侍左右。日

【現代漢語翻譯】 現代漢語譯本： 號妙悟（法號）。四歲出家。因天禧年間的覃恩政策而獲得度牒。十五歲時，在廣慈寺傳教觀。同門師兄弟既畏懼又敬愛他，稱他為義虎。治平年間，開始在嘉禾一帶講經說法。後來又遷居到隆平的勝果寺。寺里有一間空屋，有妖怪佔據。妙悟法師用咒語驅趕，並向地上投擲東西，結果得到一片寫有文字的紙片，上面寫著：『現在被佛法降伏，如果佛法力量消失，我還會再來這裡。』此後數日，妖怪擊打物品、噴火、變化出各種怪異現象，百出不窮。妙悟法師呵斥它說：『沒聽說過惱亂法師的人，頭會破裂成七份嗎？』於是為它廣泛地講述輪轉因緣的道理。眾僧一起唸誦咒語，為它破除障礙。忽然空中轟然一聲，掉下一張用硃砂寫的字，上面寫著：『漢朝烈士沈光，大致已經悔過。並且說蒙受法師說法之力，當往生到他化自在天。』從此以後，妖怪就消失了。因為凈覺法師背離宗義，妙悟法師上書十條諫言。法智法師作《解謗》來辯解。凈覺法師又作《雪謗》來反駁。當時法智法師正生病，沒有再作答覆。凈覺法師在靈芝寺，當著眾人的面誇耀說：『只因爲難以駁倒四明法師，誰敢在靈芝寺開口？』妙悟法師不甘心，於是作《評謗》來極力辯論。其中大略有這樣的話：『最近看到《雪謗》的盛大製作，所說的救生法二身，辯解增減二謗。然而這本書，看一遍還可以，再說一遍就有失誤。解謗雖然已經很清楚，雪謗仍然固執己見。現在根據吾祖的格言，來評論阇梨的錯誤理解。』凈覺法師看到后說：『四明法師的說法難道要盛行了嗎？』元祐庚午年秋天，妙悟法師召集眾人書寫偈語，然後安然坐化。火化之日，得到舍利數百顆。

述曰：凈覺法師既然屢次發起破斥妙悟法師的言論，等到《雪謗》出來之後，法智法師已經生病不能再辯論。於是凈覺法師自認為已經勝利，沒有顧忌了。如果沒有妙悟法師，誰能評論他呢？發起四明宗派，使後世信奉的人，妙悟法師的功勞最高。

法師法宗，是錢塘顏氏人。十歲時依廣慈寺為師。十二歲受具足戒。專心研究教觀。十九歲前往跟隨廣慧法師。起初，法宗法師服侍廣慧法師十年。廣慈法師閑居時，法宗法師回到他身邊侍奉，每天如此。

【English Translation】 English version: His title was Miaowu (妙悟, Dharma name). He became a monk at the age of four. He was ordained due to the amnesty during the Tianxi (天禧) era. At the age of fifteen, he taught the doctrines of Tiantai (天臺) at Guangci Temple (廣慈寺). His fellow disciples both feared and respected him, calling him 'Righteous Tiger'. During the Zhiping (治平) era, he began lecturing in Jiahe (嘉禾). Later, he moved to Shengguo Temple (勝果寺) in Longping (隆平). There was an empty room occupied by a spirit. The master drove it away with mantras and threw things on the ground, obtaining a piece of paper with writing on it, which said: 'Now I am subdued by the Dharma. If the power of the Dharma disappears, I will come back here.' For several days, the spirit struck objects, spewed fire, and manifested various strange phenomena. The master rebuked it, saying: 'Have you not heard that those who disturb Dharma masters will have their heads split into seven pieces?' Then he extensively explained the causes and conditions of reincarnation to it. The monks chanted mantras together to remove its obstacles. Suddenly, a vermilion-written note fell from the sky, which said: 'Shen Guang (沈光), a martyr of the Han Dynasty, has largely repented. And he says that by the power of the master's teachings, he will be reborn in the Paranirmitavasavarti Heaven (他化自在天).' From then on, the spirit disappeared. Because Dharma Master Jingjue (凈覺) deviated from the sect's doctrines, Dharma Master Miaowu submitted ten remonstrances. Dharma Master Fazhi (法智) wrote 'Debunking Slander' (解謗) to defend Jingjue. Dharma Master Jingjue then wrote 'Clearing Slander' (雪謗) to refute. At that time, Dharma Master Fazhi was ill and did not reply. Dharma Master Jingjue boasted in front of the crowd at Lingzhi Temple (靈芝寺), saying: 'Only because it is difficult to refute Dharma Master Siming (四明), who dares to speak at Lingzhi Temple?' Dharma Master Miaowu was unwilling to accept this, so he wrote 'Critiquing Slander' (評謗) to argue vehemently. It roughly said: 'Recently, I saw the grand production of 'Clearing Slander', which speaks of saving the two bodies of life and Dharma, and refuting the two slanders of increase and decrease. However, this book is acceptable to read once, but it is a mistake to say it again. Although debunking slander is already clear, clearing slander is still stubbornly clinging to its views. Now, according to the maxims of our patriarch, I will critique the erroneous understanding of the Acharya.' Dharma Master Jingjue, upon seeing it, said: 'Will the teachings of Dharma Master Siming prevail?' In the autumn of the Gengwu year of the Yuanyou (元祐) era, Dharma Master Miaowu gathered the assembly, wrote verses, and passed away peacefully in a seated posture. On the day of cremation, hundreds of sharira (舍利, relics) were obtained.

It is said: Since Dharma Master Jingjue repeatedly initiated arguments to refute Dharma Master Miaowu, and after 'Clearing Slander' came out, Dharma Master Fazhi was already ill and could not argue further. Therefore, Dharma Master Jingjue considered himself victorious and had no scruples. If it were not for Miaowu, who could critique him? He initiated the Siming (四明) school, and those who believe in it in later generations owe the highest merit to Miaowu.

Dharma Master Fazong (法宗) was from the Yan (顏) family of Qiantang (錢塘). At the age of ten, he took Guangci Temple (廣慈寺) as his teacher. At the age of twelve, he received the full precepts. He devoted himself to studying the teachings of Tiantai (天臺). At the age of nineteen, he went to follow Dharma Master Guanghui (廣慧). Initially, Dharma Master Fazong served Dharma Master Guanghui for ten years. When Dharma Master Guangci was in retirement, Dharma Master Fazong returned to his side to serve him, day after day.

親法誨。依止觀修大悲三昧。綿歷九載。人目之為懺主。凡禱事祈疾悉獲聖應。建凈土道場。刻西方三像。燼五指供佛。每月集四十八人。同修凈業。名卿賢士多預其會。政和丁酉春微疾。夢彌陀聖眾授手接引。后三日浴身易衣盥口趺坐。倏然而逝。師素聞天竺光明懺期之勝因。預同修。至五日于禪觀中見慈雲法師侍僧數十。師作禮問曰。自昔同修者。皆得往生否。慈雲曰。后之元照。已得往生。擇瑛尚欲三塗弘經(后時瑛師果有此愿)汝宜勤修以成本願。言訖而隱。

法師覃異。餘姚杜氏。師龍泉清序。遇皇祐普度恩得剃髮。習教觀于天竺明智。后入雷峰廣慈之室。孜孜扣擊。二十年無倦志。學成歸里敷講故山專勤凈業。誦法華至五千部。普賢彌陀。誦各萬卷。崇寧元年秋示疾。集眾告曰。吾生凈土時至。當乘金臺隨佛西邁。即澡身端坐。結印而逝。火余舌根。舍利如綴(此卷四十人。本紀止錄十人。餘二十七人不錄)。

佛祖統紀卷第十三(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十四

宋景定四明東湖沙門志磐撰

諸師列傳第六之四

神智文法師法嗣(廣智下第三世)明智中立法師文慧宗正法師空相思恭法師

扶宗忠法師法嗣草

【現代漢語翻譯】 現代漢語譯本 親法誨（親近佛法教誨）。依止止觀修習大悲三昧（通過止息妄念和觀察實相來修習慈悲的禪定），歷時九年。人們稱他為懺主（主持懺悔儀式的人）。凡是祈禱的事情，都能迅速得到靈驗。他建立了凈土道場（修習往生西方極樂世界的場所），雕刻了西方三聖像（阿彌陀佛、觀世音菩薩、大勢至菩薩），燃盡五指供佛。每月聚集四十八人，一同修習凈業（往生凈土的善行）。許多達官顯貴都參與其中。政和丁酉年春天，他略感不適，夢見阿彌陀佛和眾多聖眾伸出手來接引他。三天後，他沐浴更衣，漱口后跏趺而坐，安詳地去世了。法師平時聽說天竺（古印度）光明懺期（一種懺悔儀式）的殊勝功德，預先參與其中。到了第五天，他在禪觀中見到慈雲法師和數十位僧人。法師行禮問道：『從前一同修習的人，都能夠往生嗎？』慈雲法師說：『後來的元照（人名），已經往生了。擇瑛（人名）還想在三塗（地獄、餓鬼、畜生）弘揚佛法（後來瑛師果然有這個願望）。你應該勤奮修習，以成就本願。』說完就消失了。

法師覃異（法號覃異），餘姚杜氏（餘姚杜家的人）。他的老師是龍泉清序（人名）。在皇祐年間的普度恩典中得以剃度出家。在天竺明智（人名）處學習教觀（天臺宗的教義和禪觀）。後來進入雷峰廣慈（人名）的門下，孜孜不倦地請教，二十年沒有懈怠。學成后回到家鄉，在故山敷講佛法，專心修習凈業。誦讀《法華經》五千部，《普賢行愿品》和《彌陀經》各一萬卷。崇寧元年秋天示現疾病，召集眾人告別說：『我往生凈土的時間到了，將乘坐金臺（往生時乘坐的蓮花臺）跟隨佛陀前往西方。』說完就沐浴端坐，結手印而逝。火化后舌根不壞，舍利子如同綴飾（此卷記載了四十人，本紀只記錄了十人，其餘二十七人沒有記錄）。

《佛祖統紀》卷第十三（終） 大正藏第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十四

宋景定四明東湖沙門志磐（人名）撰

諸師列傳第六之四

神智文法師法嗣（廣智下第三世）：明智中立法師、文慧宗正法師、空相思恭法師

扶宗忠法師法嗣：草

【English Translation】 English version The Venerable Qin (close to) learned the Dharma. He relied on Zhi Guan (cessation and contemplation) to cultivate the Great Compassion Samadhi (a meditative state of great compassion), spending nine years. People called him the 'Repentance Master'. All prayers were quickly answered with divine responses. He built a Pure Land retreat (a place for cultivating rebirth in the Western Pure Land), sculpted the Three Saints of the West (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva), and burned five fingers as an offering to the Buddha. Every month, he gathered forty-eight people to cultivate Pure Land practices together. Many high-ranking officials and virtuous scholars participated in these gatherings. In the spring of the DingYou year of the Zhenghe era, he felt slightly unwell. He dreamed of Amitabha Buddha and a multitude of saints extending their hands to welcome him. Three days later, he bathed, changed his clothes, rinsed his mouth, and sat in the lotus position. He passed away peacefully. The master had heard of the extraordinary merits of the Light Repentance Ceremony (a type of repentance ritual) in Tianzhu (ancient India), and participated in it beforehand. On the fifth day, in his meditative state, he saw Master Ciyun (person's name) and dozens of monks. The master bowed and asked: 'Have all those who cultivated together in the past been reborn in the Pure Land?' Master Ciyun said: 'Yuanzhao (person's name), who came later, has already been reborn. Zexing (person's name) still wishes to propagate the Dharma in the Three Lower Realms (hell, hungry ghosts, and animals) (later, Master Ying indeed had this aspiration). You should diligently cultivate to fulfill your original vow.' After speaking, he disappeared.

Dharma Master Tan Yi (Dharma name Tan Yi), of the Du family of Yuyao (person from the Du family of Yuyao). His teacher was Qingxu of Longquan (person's name). He was ordained during the general amnesty of the Huangyou era. He studied the teachings and contemplation (teachings and meditation of the Tiantai school) with Mingzhi of Tianzhu (person's name). Later, he entered the school of Guangci of Leifeng (person's name), diligently seeking instruction without weariness for twenty years. After completing his studies, he returned to his hometown, expounding the Dharma at his old mountain and diligently cultivating Pure Land practices. He recited the 'Lotus Sutra' five thousand times, and the 'Universal Worthy Bodhisattva's Vows' and the 'Amitabha Sutra' ten thousand times each. In the autumn of the first year of the Chongning era, he manifested illness. He gathered the assembly and said: 'The time for my rebirth in the Pure Land has arrived. I will ride the golden dais (lotus platform for rebirth) and follow the Buddha to the West.' After speaking, he bathed, sat upright, and formed a mudra (hand gesture) before passing away. After cremation, his tongue remained intact, and his relics were like ornaments (this volume records forty people, but the main record only includes ten, and the remaining twenty-seven are not recorded).

Chronicles of the Buddhist Patriarchs, Volume 13 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 14

Compiled by Shramana Zhipan (person's name) of Donghu, Siming, during the Jingding era of the Song Dynasty

Biographies of Various Masters, Section 6, Part 4

Dharma Heirs of Dharma Master Shenzhi Wen (third generation after Guangzhi): Dharma Master Mingzhi Zhongli, Dharma Master Wenhui Zongzheng, Dharma Master Kongxiang Sigong

Dharma Heirs of Dharma Master Fuzong Zhong: Grass

堂處元法師永嘉法詮法師

超果湛法師法嗣海慧若圓法師

法真咸法師法嗣(神照下第三世)白蓮道卿法師安國元惠法師四明凈杲法師

神悟謙法師法嗣北禪凈梵法師白蓮善圭法師德藏擇瑛法師金華子方法師壽安良弼法師凈住思照法師一相宗利行人

樝庵嚴法師法嗣天臺法麟法師天臺應通法師

慈辯諫法師法嗣(南屏下第三世)車溪擇卿法師慧覺齊玉法師圓覺蘊慈法師普明如靖法師天竺應如法師法雲宗敏法師佛智慈雲法師佛照智堅法師慧覺清月法師圓明普賢法師上竺明義法師高麗義天僧統

群峰初法師法嗣梵慈智普法師

南屏文法師法嗣憲章仲閔法師

超果賢法師法嗣精微彥倫法師清辯蘊齊法師寶積彥端法師

景雲其法師法嗣覺慈善嵩法師景德居式法師

神智文法師法嗣(廣智下第三世)

法師中立。鄞之陳氏。賜號明智。母夢日輪入懷遂有娠。夜不三浴。則啼號不止。九歲出家于甬東之棲心。受經一誦永憶不忘。治平中試經開封府。中選得度。初依廣智學教觀。及神智斷主南湖復依之。熙寧中神智開幃。設問答者二百人。無出師右。乃舉居座元。久之去謁扶宗于永嘉。將歸。宗曰。子行必紹法智之席。及神智謝事。乃俾師為繼。元祐初。高麗

僧統義天遠來問道。甫濟岸遇師升堂。嘆曰。果有人焉。遂以師禮見。傾所學折其鋒竟不可得。師令門徒介然。始作十六觀室。以延凈業之士。已而辭去曰。吾年六十。當再來。即退處東湖之隱學。數年郡太守王公。勉主寶云。一新棟宇。于伽藍神腹得愿文云。后百年當有肉身菩薩重興此地。聞者異之。後退隱白雲庵。日宣止觀至不思議境。嘆曰。吾道至此極矣。有不思議境則有不思議心。乃作不思議辯正。又指五章裂大綱目。寄果明因以成解行。舉佛攝生全生是佛。作止觀裂網指歸釋疑。文慧正師亡。郡請再主延慶。果符六十再來之言。嘗升座說法。慈霔無盡。下座問侍者曰。吾適道何語。侍者答以所聞。師曰。吾覺身心同太虛空。殊不知語之所出也。歲懺行江浙延慶為最盛。擇其徒修法華懺者。七年。行法將圓。禪觀中見一大舟。眾欲乘不可。唯師坐其中以行。自是辯慧泉涌超勝於昔。政和五年四月辛亥。謂門人法維曰。吾聞異香心甚適悅。謂觀堂行人曰。吾當與汝輩長別。即面西坐逝。塔于崇法祖塔之東。講三大部凈名光明數十過。誦法華逾萬部。與人除病卻鬼救災旱。不能畢記其驗。孔老之書無不遍讀。其對儒士講說。則反質之曰。此道在孔聖如何。在詩書如何。儒士不知對。則援引委辯之曰。無乃若是乎。

聞者心服而退。師在永嘉。扶宗謂曰。吾常見摩利支。韋馱于夢中求護法。他日幸於南湖懺室置其位。及師主席乃立像自師始。陳瑩中嘗贊師曰。嚴奉木叉。堅持靜慮。以身為舌。說百億事(言戒定慧皆備具也)。

法師宗正。賜號文慧。依神智學教觀。深造閫域。治平初。繼主南湖。大弘宗教。先是寶云祖。藏骨于育王山西北隅。后七十七載。師自南湖往禮敬。顧甃甓有毀。將遂蕪沒。乃飾工累石。起方墳以顯其處。且復為石塔記以識其事。時謂微師此文。寶云之藏幾不可考。法師思恭。湖之烏程人。賜號體真。年十九剃髮。詣神智學教觀。及歸里時。空相廢于積潦。師克志興復。為屋三百楹。從容無求。而施者自趨。功成修長懺三載以答志願。及老歸吳山解空。建炎元年九月。別眾坐逝。荼毗煙所至皆凝舍利。塔于院東南隅。弟子戒澄等四十三人。皆傳道有成。分化浙水。

扶宗忠法師法嗣

法師處元。永嘉人。久參扶宗。遂繼法明之席。郡侯仰其道化。任以僧正。澄清品流莫不厭服。所著輔贊記三卷。其論經體則推本法智廣智源流之說。論無住本三種觀法。答扶宗通相三觀。其說明正學者宗之。崇寧二年。閑居東溪草堂。述義例隨釋六卷。初荊溪以止觀文廣。例為七科。名為義例。俾學者知

【現代漢語翻譯】 現代漢語譯本：聽聞者心悅誠服地退下。當時，法師在永嘉。扶宗對他說：『我經常在夢中見到摩利支（Marici，光明之神）和韋馱（Skanda，佛教護法神）請求護持佛法。』後來，扶宗在南湖懺室設定了他們的神位。等到法師您來主持，才開始立像供奉，這是從您開始的。陳瑩中曾經讚揚法師說：『嚴謹地奉行木叉（Moksha，戒律），堅持靜慮（Dhyana，禪定），以自身為舌，宣說百億之事（意思是戒、定、慧都具備）。』 法師宗正，被賜予『文慧』的稱號。他依止神智學習天臺教觀，深入研究其精髓。治平初年，他繼承主持南湖寺，大力弘揚天臺宗教義。此前，寶云祖師將骨灰藏在育王山西北角。七十七年後，法師從南湖寺前往禮敬，看到墓地的磚石有所毀壞，將要荒廢，於是修飾加固，堆石成墳，以彰顯其處所，並且重新撰寫石塔記來記載此事。當時的人認為，如果沒有法師的這篇文章，寶云祖師的墓地幾乎無法考證了。法師思恭，是湖州烏程縣人，被賜予『體真』的稱號。十九歲時剃度出家，前往神智學習天臺教觀。等到他返回家鄉時，空相寺因為長期被水淹而荒廢。法師立志興復寺廟，建造了三百間房屋。他從容淡泊，不求回報，但佈施的人自然而然地前來。寺廟建成后，他修行長懺三年，以報答自己的志願。晚年回到吳山解空寺，建炎元年九月，與大眾告別後坐化圓寂。荼毗（火化）時，煙所飄到的地方都凝結成舍利。在寺院東南角建塔安葬舍利。弟子戒澄等四十三人，都傳道有成，在浙江各地弘揚佛法。 扶宗忠法師的法嗣 法師處元，是永嘉人。長期跟隨扶宗學習，於是繼承了法明寺的住持之位。郡守仰慕他的道德教化，任命他為僧正。他澄清僧人的品行，使大家都心悅誠服。他所著的《輔贊記》三卷，其中關於經體的論述，推崇法智（智顗，天臺宗創始人）和廣智（湛然，天臺宗中興者）的源流之說。關於無住本三種觀法的論述，回答了扶宗關於通相三觀的疑問。他的說明被學習天臺正宗的人所宗奉。崇寧二年，他閑居在東溪草堂，撰寫了《義例隨釋》六卷。當初荊溪（湛然）因為《止觀》文辭廣博，所以將其分為七科，名為義例，使學者能夠了解。

【English Translation】 English version: Those who heard him were convinced and withdrew. The master was in Yongjia. Fuzong said to him, 'I often see Marici (Marici, the deity of light) and Skanda (Skanda, a Buddhist protector deity) in my dreams, requesting protection of the Dharma.' Later, Fuzong set up their positions in the Nanhu Repentance Chamber. When you, Master, came to preside, statues were erected for worship, starting with you. Chen Yingzhong once praised the master, saying, 'He strictly observes Moksha (Moksha, precepts), maintains Dhyana (Dhyana, meditation), and uses his body as a tongue to speak of hundreds of billions of things (meaning he is fully equipped with precepts, meditation, and wisdom).' Dharma Master Zongzheng was granted the title 'Wenhui'. He studied the Tiantai teachings and contemplation under Shenzhi, deeply exploring its essence. In the early years of Zhiping, he succeeded as the abbot of Nanhu Temple, vigorously promoting the Tiantai doctrines. Previously, Patriarch Baoyun had buried his ashes in the northwest corner of Mount Yuwang. Seventy-seven years later, the master went from Nanhu Temple to pay respects and saw that the bricks of the tomb were damaged and about to be abandoned. So he repaired and reinforced it, piling stones to form a tomb to highlight its location, and rewrote the Stone Pagoda Inscription to record the event. At that time, people believed that without the master's article, the tomb of Patriarch Baoyun would have been almost impossible to verify. Dharma Master Sigong was a native of Wucheng County in Huzhou and was granted the title 'Tizhen'. He was ordained at the age of nineteen and went to Shenzhi to study the Tiantai teachings and contemplation. When he returned to his hometown, Kongxiang Temple was abandoned due to long-term flooding. The master was determined to restore the temple, building three hundred rooms. He was calm and detached, seeking no reward, but donors came naturally. After the temple was completed, he practiced the Long Repentance for three years to repay his vow. In his later years, he returned to Jiekong Temple on Mount Wu. In September of the first year of Jianyan, he bid farewell to the assembly and passed away in meditation. During the cremation (cremation), the smoke condensed into Sharira (relics) wherever it reached. A pagoda was built in the southeast corner of the temple to enshrine the Sharira. His disciples, including Jieceng and forty-three others, all successfully transmitted the Dharma and promoted it in various parts of Zhejiang. Successor of Dharma Master Fuzongzhong Dharma Master Chuyuan was a native of Yongjia. He studied with Fuzong for a long time and then succeeded as the abbot of Faming Temple. The prefect admired his moral teachings and appointed him as the Sangha Chief. He clarified the conduct of the monks, and everyone was convinced. He wrote the three-volume 'Auxiliary Commentary', in which his discussion of the essence of the scriptures promoted the origins of Fazhi (Zhiyi, founder of the Tiantai school) and Guangzhi (Zhanran, restorer of the Tiantai school). His discussion of the three types of contemplation based on non-abiding answered Fuzong's questions about the three contemplations of universal characteristics. His explanations were revered by those who studied the orthodox Tiantai school. In the second year of Chongning, he lived in seclusion in the Dongxi Thatched Cottage and wrote the six-volume 'Explanations Following the Examples'. Initially, Jingxi (Zhanran) divided the 'Mohe Zhiguan' into seven categories because of its extensive text, calling them examples, so that scholars could understand.

解行之大旨。雖法智制述之多不暇為記。師因義神智為纂要。以初乘觀法性德之境為真如理觀。修德之境為唯識事觀。師謂狂妄徒疑後學。乃決志註釋以斥纂要之非。

法真咸法師法嗣(神照下第三世)

法師凈杲。四明人。學法真為高弟。撰金剛經疏。欲講即講。不俟眾集。有臣律師者入冥府。司名者曰。誤追也。臣潛窺其籍。有云明州凈杲阇黎。講金剛般若經一百遍。既反詣師以問。師曰。但十遍耳。恐以義勝褒為百遍。

神悟謙法師法嗣

法主凈梵。嘉禾人姓䉡。母龔氏。夢佛光滿室遂有娠。及生因名佛護。十歲從勝果師永懺主出家。常念阿彌陀佛。或問年少何爲念佛。答曰。我欲往他方丈求掛搭去。年十八受具戒。即依超果湛師學。未久復往謁神悟。屢親講說大契夙心。元祐初主姑蘇大慈。講三大部十餘過。余文稱是。受業門生殆遍吳地。信人稟戒幾滿城邑。嘗率二十七人修法華三昧。以二十八日為期。如此三會。感普賢大士授戒羯磨。至稱凈梵比丘。則洪音震響如撞巨鐘。三昧將圓。有二僧作禮曰。今春到石橋禮聖蹟。忽見空中散華異香非常。一僧遽曰。姑蘇梵法主。期懺散華至此。語畢不見。因來瞻禮。長洲令黃公彥。刻記于石云。異哉師之道力。其與北京進法師。夢釋迦授戒

【現代漢語翻譯】 現代漢語譯本： 關於解和行的大旨，雖然法智大師的著述很多，無法一一記錄。義神智法師將之纂要。以初乘觀法性德之境為真如理觀，修德之境為唯識事觀。法師認為狂妄之徒會疑惑後學，於是決心註釋以駁斥纂要的錯誤。

法真咸法師的法嗣（神照下第三世）

法師凈杲（Jinggao）。是四明（Siming）人。跟隨法真（Fazhen）學習，是他的高足弟子。撰寫了《金剛經疏》。想要開講就開講，不等待眾人聚集。有位臣律師（Chen Lushi）進入冥府，負責登記的人說：『抓錯了。』臣律師偷偷檢視他的名籍，上面寫著『明州（Mingzhou）凈杲阇黎（Jinggao Aheli），講《金剛般若經》一百遍。』他返回後去拜訪凈杲法師並詢問此事。法師說：『只有十遍而已。恐怕是因為講得義理精妙，被誇張為一百遍。』

神悟謙法師的法嗣

法主凈梵（Jingfan）。是嘉禾（Jiahe）人，姓䉡（音：zhuó）。母親龔氏（Gongshi），夢見佛光充滿房間，於是懷孕。出生后因此取名為佛護（Fuhu）。十歲時跟隨勝果師（Shengguo Shi）永懺主（Yongchan Zhu）出家。常常唸誦阿彌陀佛（Amitabha）。有人問他年紀輕輕為何唸佛，他回答說：『我想要去其他地方求掛搭。』十八歲時受具足戒。隨即依止超果湛師（Chaoguo Zhan Shi）學習。不久后又去拜謁神悟（Shenwu），多次親近聽講，非常契合他原本的心意。元祐（Yuanyou）初年主持姑蘇（Gusu）大慈寺（Daci Si），講解三大部十餘遍。其餘文章也稱讚此事。受業的門生幾乎遍佈吳地（Wudi）。前來稟受戒律的信徒幾乎遍佈整個城邑。曾經率領二十七人修法華三昧（Fahua Sanmei），以二十八天為期限。如此進行了三次。感得普賢大士（Samantabhadra）授予戒律羯磨。當稱呼『凈梵比丘（Jingfan Biqiu）』時，聲音洪亮震響，如同撞擊巨鐘。三昧即將圓滿時，有兩位僧人作禮說：『今年春天到石橋（Shiqiao）禮拜聖蹟。忽然看見空中散花，異香非常。一位僧人立刻說：『是姑蘇（Gusu）的梵法主（Fan Fanzhu），期限懺悔散花到此。』說完就不見了。因此前來瞻仰禮拜。長洲（Changzhou）縣令黃公彥（Huang Gongyan），將此事刻記在石頭上說：『奇異啊，法師的道力！』這和北京（Beijing）的進法師（Jin Fashi），夢見釋迦（Sakyamuni）授戒的事情一樣。

【English Translation】 English version: The main points of understanding and practice, although Master Fazhi's writings are numerous, cannot be recorded one by one. Yishenzhi compiled an essential summary. He regarded the realm of observing the Dharma-nature virtue in the initial vehicle as the True Thusness Principle Contemplation, and the realm of cultivating virtue as the Consciousness-Only Phenomenal Contemplation. The Master believed that arrogant people would doubt later learners, so he resolved to annotate it to refute the errors of the essential summary.

Successor of Dharma Master Fazhen Xian (third generation after Shenzhao)

Dharma Master Jinggao was from Siming. He studied with Fazhen and was his outstanding disciple. He wrote a commentary on the Diamond Sutra. He would lecture whenever he wanted, without waiting for the assembly to gather. There was a Lawyer Chen who entered the underworld. The registrar said, 'A mistake, a wrongful arrest.' Chen secretly peeked at his register, which read, 'Dharma Master Jinggao of Mingzhou has lectured on the Diamond Prajna Sutra one hundred times.' After returning, he visited the Master and asked about this. The Master said, 'Only ten times. Perhaps because the meaning was profound, it was exaggerated to one hundred times.'

Successor of Dharma Master Shenwu Qian

Dharma Lord Jingfan was from Jiahe, with the surname 䉡 (Zhuo). His mother, Gongshi, dreamed of Buddha's light filling the room, and then she became pregnant. After he was born, he was named Fuhu. At the age of ten, he left home with Master Shengguo, the Eternal Repentance Master. He often recited Amitabha Buddha. Someone asked him why he recited the Buddha at such a young age. He replied, 'I want to go to other places to seek lodging.' At the age of eighteen, he received the full precepts. He then studied with Master Chaoguo Zhan. Soon after, he visited Shenwu, and after listening to his lectures many times, he deeply resonated with his original intentions. In the early years of Yuanyou, he presided over Daci Temple in Gusu, lecturing on the three major scriptures more than ten times. Other writings also praised this. His disciples were almost all over Wudi. The believers who came to receive the precepts were almost all over the city. He once led twenty-seven people to practice the Lotus Samadhi, with a period of twenty-eight days. This was done three times. He was moved by Bodhisattva Samantabhadra bestowing the precepts of Karma. When calling 'Bhikkhu Jingfan', the loud sound resonated like striking a giant bell. As the Samadhi was about to be completed, two monks bowed and said, 'This spring, we went to Shiqiao to worship the sacred sites. Suddenly, we saw flowers scattering in the air, and the fragrance was extraordinary. One monk immediately said, 'It is Dharma Lord Fan of Gusu, the scattering of flowers for the repentance period has reached here.' After speaking, he disappeared. Therefore, we came to pay homage.' Huang Gongyan, the magistrate of Changzhou, inscribed this on a stone, saying, 'How extraordinary is the Master's power of the Way!' This is similar to the story of Dharma Master Jin of Beijing, who dreamed of Sakyamuni bestowing the precepts.

。南嶽夢四十二人加羯磨法。異世同效。師制期懺規式。二浙至今行之。嘗依讖譯光明。別制懺儀。與眾同修。感格屢見。禪觀之處眾見金甲神王跪于座前。後於一處期懺。見韋天按行懺室。行人有遭其點察者。輒障起而退。夜居西院。時暑酷熱眾不安臥。師方披三衣坐水閣上。忽風雪飛集涼氣逼人。旦謂眾曰。夏行冬令眾皆嘆仰。知為神龍翊衛變熱為涼也。元符中夢黃衣請至冥府。王者迎就座。令吏檢祥靄簿云。凈梵比丘。屢經多劫長講法華。王即起頂禮遣使送還。政和中太守應公婢。為崇所嬈歌笑不休。請師施戒即刻神定。葛氏請師為亡夫施戒。即見夫恭敬于師繞座三匝稱已得解脫。宣和初。郡守賈公。敬師高行。補為管內法主。建炎元年十月坐亡。阇維得舍利甚多。藏塔于橫塘般若。

法師擇瑛嚴之。桐江俞氏。母夢二日貫懷。后二歲散二男。俱出家。皆試經得度。長名子欽。受業錢唐凈住。次即師也。入道于杭之壽寧。熙寧中參神悟于施水寶閣。深悟止觀之道。閱不二門金錍。不寢者數月。以所得白師。神悟曰。法華妙旨歸乎自心。宜善護持勿自輕也。當湖魯氏。于德藏創一院。以迎師大開法施。久之遨遊杭秀蘇湖間。元符二年春。于杭祥符示疾。俄舊身憑幾。西向諷彌陀經。卷終而逝。嘗述凈土修證

【現代漢語翻譯】 現代漢語譯本：南嶽夢四十二人加羯磨法（羯磨法：佛教出家儀式）。異世之人也能得到同樣的效果。法師制定了定期懺悔的規章制度，二浙（浙江東西兩部分）地區至今還在沿用。法師曾經依據讖語翻譯《光明經》，另外製定了懺悔儀軌，與大眾一同修行，屢次得到感應。在禪觀的地方，眾人看見金甲神王跪在法座前。後來在一處定期懺悔時，看見韋陀天神巡視懺悔室，修行人有被他點到的人，立刻就會產生障礙而退出去。晚上住在西院時，當時天氣暑熱，眾人都難以安睡。法師就披上三衣，坐在水閣上，忽然風雪飛舞，涼氣逼人。早晨告訴眾人說：『夏天行使冬天的節令。』眾人都驚歎仰慕，知道這是神龍在護衛，把熱氣變成了涼氣。元符年間，法師夢見有穿黃衣的人請他到冥府，冥王迎接他並讓他入座，命令官吏檢查祥靄簿，上面寫著：『凈梵比丘，多次經歷劫數，長期講說《法華經》。』冥王立刻起身頂禮，派使者送法師返回。政和年間，太守應公的婢女，被邪祟所迷惑，唱歌嬉笑不停，請法師施戒，立刻就安定下來。葛氏請法師為已故的丈夫施戒，立刻就看見她的丈夫恭敬地繞著法師的座位三圈，說自己已經得到解脫。宣和初年，郡守賈公敬佩法師的高尚品行，推薦法師擔任管內的法主。建炎元年十月，法師坐化圓寂。火化后得到很多舍利，安放在橫塘般若寺的塔中。

法師名叫擇瑛，是桐江俞氏人。俞氏的母親夢見兩個太陽進入懷中，後來兩年內失去了兩個兒子，都出家了，都通過了考試得到了度牒。年齡大的叫子欽，在錢塘凈住寺受業。年齡小的就是法師。在杭州的壽寧寺入道，熙寧年間在施水寶閣參禪開悟，深刻領悟了止觀之道。閱讀《不二門金錍》數月不睡覺。把自己的領悟告訴神悟禪師，神悟禪師說：『《法華經》的精妙旨意歸於自心，應該好好守護，不要輕視自己。』當湖魯氏，在德藏建立了一座寺院，用來迎接法師大開法施。很久以後，法師遊歷于杭州、秀州、蘇州、湖州之間。元符二年春天，在杭州祥符寺示現疾病，不久后舊病復發，靠著幾案，面向西方諷誦《彌陀經》，一卷經書唸完就去世了。法師曾經著述《凈土修證》。

【English Translation】 English version: Nanyue dreamed of adding Karma rituals for forty-two people (Karma rituals: Buddhist ordination ceremony). People from different worlds can also achieve the same effect. The master formulated a regular repentance system, which is still used in the two Zhe (eastern and western Zhejiang) regions. The master once translated the 'Golden Light Sutra' based on prophecies and separately formulated repentance rituals, practicing together with the masses, repeatedly receiving responses. In the place of Chan contemplation, the crowd saw the golden-armored divine king kneeling in front of the Dharma seat. Later, during a periodic repentance in one place, they saw the deity Weituo patrolling the repentance room, and those who were spotted by him would immediately encounter obstacles and retreat. Staying in the West Courtyard at night, the weather was hot and the crowd could not sleep peacefully. The master put on his three robes and sat on the water pavilion, and suddenly wind and snow flew, and the cold air was pressing. In the morning, he told the crowd: 'Summer is exercising the winter season.' The crowd was amazed and admired, knowing that it was the dragon god guarding and turning the heat into coolness. During the Yuanfu period, the master dreamed that someone in yellow clothes invited him to the underworld, and the King of Hell greeted him and asked him to take a seat, ordering officials to check the auspicious aura book, which read: 'Pure Brahma Bhikkhu, has repeatedly experienced kalpas and has long lectured on the 'Lotus Sutra'.' The King of Hell immediately got up and bowed, sending an envoy to send the master back. During the Zhenghe period, the maid of Prefect Ying Gong was bewitched by evil spirits, singing and laughing non-stop. She asked the master to administer precepts, and she immediately calmed down. The Ge family asked the master to administer precepts for her deceased husband, and immediately saw her husband respectfully circling the master's seat three times, saying that he had been liberated. At the beginning of the Xuanhe period, Prefect Jia Gong admired the master's noble conduct and recommended the master to serve as the Dharma master in charge of the region. In October of the first year of Jianyan, the master passed away in meditation. After cremation, many relics were obtained and enshrined in the pagoda of Hengtang Prajna Temple.

The Dharma master's name was Ze Ying, and he was from the Yu family of Tongjiang. Yu's mother dreamed of two suns entering her womb, and later lost two sons within two years, both of whom became monks and passed the exams to obtain ordination certificates. The older one was named Ziqin, and he received his studies at Jingshu Temple in Qiantang. The younger one was the master. He entered the path at Shouning Temple in Hangzhou, and during the Xining period, he became enlightened in Chan meditation at Shishui Baoge, deeply understanding the path of Samatha-vipassana. He read 'The Golden Key to the Non-Dual Gate' for several months without sleeping. He told Zen Master Shenwu about his enlightenment, and Zen Master Shenwu said: 'The subtle meaning of the 'Lotus Sutra' belongs to one's own mind, and should be well guarded, and do not underestimate yourself.' The Lu family of Danghu built a temple in Dezang to welcome the master to open the Dharma teaching widely. After a long time, the master traveled between Hangzhou, Xiuzhou, Suzhou, and Huzhou. In the spring of the second year of Yuanfu, he manifested illness at Xiangfu Temple in Hangzhou, and soon his old illness relapsed. He leaned on the desk, facing west and chanting the 'Amitabha Sutra', and passed away after finishing one scroll of the sutra. The master once wrote 'Pure Land Practice and Realization'.

儀。其贊有阿彌陀佛真金色之偈。至今人皆誦之。又辯西方此土二種觀門之相。以勸專修凈業者(文見凈土本傳)。

行人宗利。會稽高氏。七歲受業于天華。既具戒。往姑蘇依神悟。即入普賢懺室。要期三載。忽夢亡母謝曰。蒙汝懺功已獲生處。又見普賢從空過前。懺畢復往靈芝謁大智律師。增受戒法。夢大智在座呼宗利名。口吐白珠令吞之。又于靜定中神遊凈土見寶池蓮華寶林境界。尋詣新城碧沼。

專修唸佛三昧。經歷十年。復游天臺雁蕩天封。皆建凈土道場晚歸受業天華。建無量壽佛閣接待雲水。政和元年天旱。詣日鑄山帝舜祠祈雨。感龍王現金色身。甘雨沾足。建炎末入道味山。題所居曰一相庵。會稽道俗請師主繫念。至第三夜。繪像頂珠忽放光明大如箕。預會者益堅固。紹興十四年正月晦。告弟子曰。佛來也。吾將歸安養矣。書頌為別曰。吾年九十頭已白。世上應無百年客。一相道人歸去來。金臺坐斷乾坤窄。端坐即逝。是日近山人見異僧滿山谷。莫知所從來。瘞全身於庵居之後。

法師思照。錢唐陽氏。十四歲從凈住從雅。聽法華方等於南屏。復往東掖參神悟。大有契入。既而刺血書法華七軸。專修唸佛三昧。筑小庵曰德云。后連小門。為觀落日之所。刻三聖像。每夜過午即起唸佛

【現代漢語翻譯】 儀，他的讚歌中有讚頌阿彌陀佛真金色的偈語，至今人們還在誦讀。他還辨析了西方凈土和此土世界的兩種觀門之相，以此勸勉人們專心修習凈土法門（事蹟記載在《凈土本傳》中）。

行人宗利（Zongli，人名），會稽（Kuaiji，地名，今浙江紹興）人，姓高。七歲時在天華（Tianhua，地名或寺廟名）出家。受具足戒后，前往姑蘇（Gusu，地名，今江蘇蘇州）依止神悟（Shenwu，人名）。隨即進入普賢（Puxian，菩薩名，意為『普皆賢善』）懺室，立誓三年。忽然夢見已故的母親感謝他說：『蒙受你的懺悔功德，我已經獲得了往生之處。』又看見普賢菩薩從空中經過。懺悔完畢后，又前往靈芝（Lingzhi，地名或寺廟名）拜見大智律師（Dazhi，人名），增受戒法。夢見大智律師在座位上呼喚宗利的名字，口中吐出白色的珠子讓他吞下。又在靜定中神遊凈土，看見寶池蓮花、寶林等境界。之後前往新城（Xincheng，地名）的碧沼（Binzhao，地名）

專心修習唸佛三昧，經歷了十年。又遊歷了天臺（Tiantai，山名，位於浙江）、雁蕩（Yandang，山名，位於浙江）、天封（Tianfeng，地名或寺廟名）等地，都建立了凈土道場。晚年回到受業的天華，建造了無量壽佛閣（Wuliangshou Fo Ge，建築名），接待雲遊僧人。政和元年（1111年）天旱，前往日鑄山（Rizhu Mountain，山名）的帝舜祠（Di Shun Ci，祠廟名）祈雨，感應到龍王顯現金色身，降下充足的甘霖。建炎末年進入道味山（Daowei Mountain，山名），題寫所居住的地方為『一相庵』（Yixiang An，庵名）。會稽的道士和百姓請法師主持繫念法事。到第三夜，所繪的佛像頂上的珠子忽然放出光明，大如簸箕，參加法事的人更加堅定了信心。紹興十四年（1144年）正月最後一天，告訴弟子說：『佛來了，我將要回歸安養（Anyang，極樂凈土的別稱）了。』寫下頌詞作為告別說：『我年九十頭已白，世上應無百年客。一相道人歸去來，金臺坐斷乾坤窄。』說完端坐而逝。當天附近山裡的人看見奇異的僧人遍滿山谷，不知道從哪裡來。將全身埋葬在庵居的後面。

法師思照（Sizhao，人名），錢塘（Qiantang，地名，今浙江杭州）人，姓陽。十四歲時跟隨凈住（Jingzhu，人名）和從雅（Congya，人名），在南屏（Nanping，地名）聽聞《法華經》。又前往東掖（Dongye，地名或寺廟名）參訪神悟（Shenwu，人名），大有領悟。之後刺血書寫《法華經》七軸，專心修習唸佛三昧，建造小庵名為德云（Deyun，庵名）。後來連線小門，作為觀看落日的地方。雕刻三聖像（通常指阿彌陀佛、觀世音菩薩和大勢至菩薩），每夜過午就起來念佛。

【English Translation】 Yi, his hymns include verses praising Amitabha Buddha's (Amitabha, 'Infinite Light') true golden color, which people still recite today. He also distinguished between the two types of contemplation gates of the Western Pure Land and this world, in order to encourage people to focus on cultivating the Pure Land Dharma (the events are recorded in 'The Original Biography of the Pure Land').

Practitioner Zongli (Zongli, a personal name), from Kuaiji (Kuaiji, a place name, present-day Shaoxing, Zhejiang), surname Gao. At the age of seven, he became a monk at Tianhua (Tianhua, a place name or temple name). After receiving the full precepts, he went to Gusu (Gusu, a place name, present-day Suzhou, Jiangsu) to rely on Shenwu (Shenwu, a personal name). He immediately entered the Samantabhadra (Samantabhadra, a Bodhisattva, meaning 'Universal Worthy') repentance chamber, vowing for three years. Suddenly, he dreamed that his deceased mother thanked him, saying, 'Thanks to your repentance merits, I have already obtained a place to be reborn.' He also saw Samantabhadra Bodhisattva passing by in the sky. After the repentance was completed, he went to Lingzhi (Lingzhi, a place name or temple name) to visit Lawyer Dazhi (Dazhi, a personal name) and received additional precepts. He dreamed that Lawyer Dazhi called Zongli's name while sitting on the seat, and spat out a white pearl for him to swallow. He also spiritually traveled to the Pure Land in meditation, seeing the realm of the jeweled lotus pond and jeweled forest. Then he went to Binzhao (Binzhao, a place name) in Xincheng (Xincheng, a place name).

He focused on cultivating the Samadhi of Buddha Recitation for ten years. He also traveled to Tiantai (Tiantai, a mountain name, located in Zhejiang), Yandang (Yandang, a mountain name, located in Zhejiang), Tianfeng (Tianfeng, a place name or temple name), and other places, where he established Pure Land practice centers. In his later years, he returned to Tianhua, where he had received his initial training, and built the Infinite Life Buddha Pavilion (Wuliangshou Fo Ge, building name) to receive traveling monks. In the first year of Zhenghe (1111), there was a drought, and he went to the Emperor Shun Shrine (Di Shun Ci, shrine name) on Rizhu Mountain (Rizhu Mountain, mountain name) to pray for rain, and he sensed the Dragon King manifesting a golden body, and abundant rain fell. At the end of Jianyan, he entered Daowei Mountain (Daowei Mountain, mountain name) and inscribed the place where he lived as 'Yixiang Hermitage' (Yixiang An, hermitage name). The Daoists and people of Kuaiji invited the master to preside over the mindfulness practice. On the third night, the pearl on top of the painted Buddha image suddenly emitted light as large as a dustpan, and those who participated in the practice became more firm in their faith. On the last day of the first month of the fourteenth year of Shaoxing (1144), he told his disciples, 'The Buddha is coming, I am going to return to Anyang (Anyang, another name for the Pure Land of Ultimate Bliss).' He wrote a verse as a farewell, saying, 'I am ninety years old and my head is white, there should be no one in the world who lives to be a hundred years old. The Yixiang Daoist is returning, the golden platform sits and cuts off the narrowness of the universe.' After saying this, he passed away while sitting upright. On that day, people near the mountain saw strange monks filling the valleys, not knowing where they came from. His whole body was buried behind the hermitage.

Dharma Master Sizhao (Sizhao, a personal name), from Qiantang (Qiantang, a place name, present-day Hangzhou, Zhejiang), surname Yang. At the age of fourteen, he followed Jingzhu (Jingzhu, a personal name) and Congya (Congya, a personal name), and listened to the Lotus Sutra at Nanping (Nanping, a place name). He also went to Dongye (Dongye, a place name or temple name) to visit Shenwu (Shenwu, a personal name), and had great insights. Afterwards, he wrote the Lotus Sutra in seven scrolls with his own blood, and focused on cultivating the Samadhi of Buddha Recitation, building a small hermitage called Deyun (Deyun, hermitage name). Later, he connected a small door as a place to watch the sunset. He carved the images of the Three Saints (usually referring to Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva), and every night after noon he would get up to recite the Buddha's name.

。月二十三日。率道俗繫念終其身。三十年。一旦語其徒曰。夜夢佛金身丈六。此往生之兆也。請僧七日以助唸佛。屈指作印奄從坐化。時宣和元年春也。阇維之際。頂骨牙齒。皆瑩明如玉石。師于凈土七經一字一禮。華嚴。首楞嚴。金光明。無量壽。普賢行法。遺教。梵網。無量義。略教誠。四分戒本。皆然。唯法華十過。總得二百七十卷。誦法華千部。無量壽佛經五藏。阿彌陀經十藏云。

慈辯諫法師法嗣

法師擇卿。天臺人。天資聰敏博學強記。受教於上竺慈辯。嘗曰。四明旨意吾已得之。唯起教觀信之未及。然不敢不信也。初主車溪壽聖(車溪屬三州四縣。東為秀州崇德縣。唐時名青鎮。古塔。元祐二年。初建壽聖院。請師開山。高宗朝改廣福)未嘗屈節豪貴。聚徒三百施者自至。年三十后。即廢卷禪坐。晚居車溪。每遇講演。但令侍者日供講帙。辯說如流聽者說服。慧解曇應領徒三十人至車溪值說無量義經。聞舉難云。妙樂有云。能生一實法華異名。所生無量為法華序。不知能生一實是隔偏之圓即偏之圓。所生無量是同體之權異體之權。應語同行曰。此師言有典刑。足堪問道。即求依止。有不循規者。悅眾以聞。詢其名則指言朋觀二師。師曰。此二人教門大才也弗之問。嘗夜坐方丈。聞廊廡有

【現代漢語翻譯】 現代漢語譯本：在（某年）二月二十三日，（他）帶領僧人和信徒一心念佛直到去世，持續了三十年。有一天，他告訴他的弟子們說：『我夜裡夢見佛的金身，高一丈六尺，這是往生的預兆啊。』於是請僧人連續七天來幫助唸佛，然後屈指結印，安詳地坐化了。當時是宣和元年（公元1119年）的春天。火化的時候，頂骨和牙齒都晶瑩剔透，像玉石一樣。這位法師對凈土七經一字一拜，對《華嚴經》、《首楞嚴經》、《金光明經》、《無量壽經》、《普賢行法經》、《遺教經》、《梵網經》、《無量義經》、《略教誠》、《四分戒本》都是如此。唯獨《法華經》讀了十遍以上，總共得到了二百七十卷。誦讀《法華經》一千部，《無量壽佛經》五藏，《阿彌陀經》十藏，（他）這樣說。

慈辯諫法師的法嗣

法師擇卿，是天臺人。他天資聰穎，博學強記。向上竺慈辯法師學習。曾經說過：『四明（指四明知禮，天臺宗高僧）的旨意我已經領會了，只是起教觀（天臺宗的修行方法）還沒有完全掌握，但我不敢不相信。』他最初主持車溪壽聖寺（車溪屬於三州四縣，東邊是秀州崇德縣，唐朝時名叫青鎮。古塔，元祐二年，初次建立壽聖院，請法師來開山。高宗時期改名為廣福寺），從未向豪門貴族屈服。聚集了三百多名弟子，佈施的人自然就來了。三十歲以後，就開始停止閱讀經卷，專心禪坐。晚年居住在車溪。每次講經說法，只是讓侍者每天提供講經的經卷，他辯才無礙，聽眾都心悅誠服。慧解曇應帶領三十名弟子來到車溪，正趕上（擇卿法師）講解《無量義經》。聽到（擇卿法師）引用《妙樂》（指《法華玄義釋簽》，湛然所著）中的話：『妙樂有云，能生一實法華異名，所生無量為法華序。不知能生一實是隔偏之圓即偏之圓，所生無量是同體之權異體之權。』曇應告訴同行的弟子說：『這位法師的言論有典有據，值得請教。』於是請求依止（擇卿法師）。有兩個不遵守規矩的人，悅眾（寺院中負責維持秩序的人）向（擇卿法師）報告了這件事，詢問他們的名字，（悅眾）指著說是朋觀和二師。法師說：『這兩個人是教門中的大才，不要過問。』曾經夜裡坐在方丈室裡，聽到走廊上有

【English Translation】 English version: On the twenty-third day of the second month, he led the Sangha and laypeople in mindfulness of the Buddha until his death, which lasted for thirty years. One day, he told his disciples, 'I dreamed of the Buddha's golden body, sixteen feet tall, which is a sign of rebirth in the Pure Land.' He then invited monks to help recite the Buddha's name for seven consecutive days, and then he crossed his fingers to form a mudra and passed away peacefully in a seated position. This was in the spring of the first year of Xuanhe (1119 AD). During cremation, his skull and teeth were all crystal clear, like jade. The master paid homage to the Pure Land Seven Sutras with one bow for each word, and he did the same for the Avatamsaka Sutra (Flower Garland Sutra), Surangama Sutra, Golden Light Sutra, Infinite Life Sutra, Universal Worthy's Practices and Vows Sutra, Sutra of the Buddha's Last Teachings, Brahma Net Sutra, Sutra of Immeasurable Meanings, Brief Teachings of Honesty, and the Four-Part Vinaya. Only the Lotus Sutra was read more than ten times, totaling two hundred and seventy volumes. He recited the Lotus Sutra one thousand times, the Infinite Life Sutra five times, and the Amitabha Sutra ten times, so he said.

Successor of Dharma Master Cibiàn Jiàn

Dharma Master Zé Qīng, a native of Tiantai. He was intelligent, erudite, and had a strong memory. He studied under Dharma Master Cibiàn at Shangzhu Temple. He once said, 'I have already understood the meaning of Siming (referring to Siming Zhili, a prominent monk of the Tiantai school), but I have not yet fully grasped the practice of Qǐ Jiào Guān (the practice method of the Tiantai school), but I dare not disbelieve it.' He initially presided over Shòushèng Temple in Chēxī (Chēxī belongs to three prefectures and four counties, east of which is Chóngdé County in Xiù Prefecture, which was called Qīngzhèn in the Tang Dynasty. The ancient pagoda, in the second year of Yuanyou, Shòushèng Temple was first built, and the master was invited to open the mountain. During the reign of Gaozong, it was renamed Guangfu Temple), and never yielded to powerful nobles. More than three hundred disciples gathered, and donors came naturally. After the age of thirty, he stopped reading scriptures and devoted himself to meditation. In his later years, he lived in Chēxī. Whenever he lectured, he only asked the attendant to provide the lecture scriptures every day, and he spoke eloquently, and the listeners were convinced. Huìjiě Tányīng led thirty disciples to Chēxī, just in time for (Dharma Master Zé Qīng) to explain the Sutra of Immeasurable Meanings. Hearing (Dharma Master Zé Qīng) quoting the words in Miaolè (referring to 'Annotations on the Profound Meaning of the Lotus Sutra' written by Zhanran): 'Miaolè says, that which can produce the one real Dharma is another name for the Lotus Sutra, and that which is produced is immeasurable, which is the preface to the Lotus Sutra. I do not know whether that which can produce the one real is the perfect circle separated from the partial, or the perfect circle that is the partial, and whether that which is produced immeasurable is the provisional that is of the same essence or the provisional that is of a different essence.' Tányīng told his fellow disciples, 'This master's words are well-founded and worthy of seeking guidance.' So he requested to rely on (Dharma Master Zé Qīng). There were two people who did not follow the rules, and Yuèzhòng (the person in charge of maintaining order in the temple) reported this matter to (Dharma Master Zé Qīng), asking their names, (Yuèzhòng) pointed out that they were Péng Guān and Èr Shī. The master said, 'These two people are great talents in the teachings, do not ask about them.' Once, sitting in the abbot's room at night, he heard in the corridor

天樂聲遣人跡之。聲出朋師房。師附壁隙窺之。見朋觀數輩于燈前戲。舉手作無聲樂。師益異之。平時喜茶。臨終之頃謂門人曰。晨鐘鳴即來報。至時啜茶一甌。書偈而化。時大觀二年仲冬也。塔于院南芙蓉蒲。

法師齊玉(以避時諱暫改齊璧)霅川人。尚書莫公支子也。法號慧覺。早親釋學。日記數千言。始參祥符神智。后依慧辯。一日赴僧次遜辭之。或問其故。答曰誠不欲五千之利而喪一日之功。慈辯得通相三觀之旨。秘不肯說。而屢扣不已。乃於密室跪爐以授。初出居苕溪寶藏。每於歲終大興凈業之社。遷橫山立丈六像。率道俗修行。中夜告眾曰。我輩未唸佛時。心隨塵境作諸不善。犯一吉羅尚受九百千歲地獄之苦。況犯篇聚重罪乎(五篇七聚)今若唸佛則可一念能滅八十億劫生死之罪。況又父母生我令我出家。理當度脫以報重恩。今若破戒墜陷。則父母豈不失望。大眾聞之無不傾誠懺悔舉身自撲至損額失聲者(此雖勸修尊行。正用扶律談常為被末代之意)宣和六年。遷居上竺。先是慈辯之去。繼之者或不振。學徒謀曰。得玉公乃興。郡守翁彥國聞之乃具禮以迎。講道敷化不異慈辯。嘗中夜頂像行道。一僧失規責之曰。汝無知乃畜生耳。已而悔曰。彼雖不肖。罵為畜生有瑫三寶。自是三年對佛悔過。歲大

【現代漢語翻譯】 現代漢語譯本： 天樂的聲音引開了人們的軌跡。聲音是從朋師的房間里傳出來的。朋師貼著墻縫偷看，看見朋觀等幾個人在燈前嬉戲，舉手做出無聲的音樂。朋師更加覺得奇怪。朋師平時喜歡喝茶，臨終的時候告訴門人說：『早晨鐘聲一響就來告訴我。』到時喝了一甌茶，寫下偈語就圓寂了。時間是大觀二年仲冬。塔建在院南的芙蓉蒲。 法師齊玉（爲了避諱當時的皇帝的名字，暫時改名為齊璧），是霅川人，尚書莫公的支子。法號慧覺。早年就親近佛學，每天能記住幾千字。起初參學于祥符神智，後來依止慧辯。一天，他去僧人處告辭。有人問他原因，他回答說：『實在不願意爲了五千的利益而喪失一天的功德。』慈辯得到了通相三觀的宗旨，秘密地不肯說，但是齊玉屢次懇求不已，於是就在密室裡跪在爐前傳授給他。起初，齊玉住在苕溪寶藏，每年年終都大興凈業之社。後來遷到橫山，立了丈六高的佛像，帶領道俗修行。半夜裡告訴大家說：『我們沒有唸佛的時候，心隨著塵世的境界，做出各種不善的事情。犯了一個吉羅的罪，尚且要遭受九百千歲地獄的苦，更何況是犯了五篇七聚的重罪呢？』（五篇七聚）現在如果唸佛，那麼一念就能滅掉八十億劫生死之罪。更何況父母生我，讓我出家，理應度脫他們來報答重恩。現在如果破戒墮落，那麼父母豈不是要失望？』大眾聽了，沒有不傾心懺悔的，甚至有舉身自撲到損傷額頭、失聲痛哭的人（這雖然是勸修尊行，正是用扶律談常來作為針對末代眾生的用意）。宣和六年，遷居到上竺。先前慈辯離開后，繼任的人或者沒有起色。學徒們商議說：『得到玉公才能興盛。』郡守翁彥國聽說了，就備好禮儀來迎接他。講道說法，弘揚教化，不亞於慈辯。曾經半夜裡頭頂著佛像行走。一個僧人違反了規矩，齊玉責備他說：『你沒有知識，簡直是畜生。』事後又後悔說：『他雖然不成器，罵他是畜生，有損三寶。』從此三年面對佛像悔過。年歲大。

【English Translation】 English version: The sound of heavenly music diverted people's attention. The sound came from the room of Dharma Master Peng. Dharma Master Peng peeked through a crack in the wall and saw Peng Guan and several others playing in front of a lamp, making silent music with their hands. Dharma Master Peng found it even more strange. Dharma Master Peng usually liked to drink tea. Near the end of his life, he told his disciples, 'Come and tell me as soon as the morning bell rings.' When the time came, he drank a bowl of tea, wrote a verse, and passed away peacefully. The time was the mid-winter of the second year of Daguan. The stupa was built in the Hibiscus Marsh south of the monastery. Dharma Master Qi Yu (temporarily changed to Qi Bi to avoid the emperor's name at the time) was from Zhachuan, the son of Minister Mo. His Dharma name was Huijue. He was close to Buddhist studies from an early age, memorizing thousands of words a day. He initially studied with Shenzhi of Xiangfu, and later relied on Huibian. One day, he went to the monks to say goodbye. Someone asked him why, and he replied, 'I really don't want to lose a day's merit for the sake of five thousand benefits.' Cibiān obtained the essence of the Three Contemplations of Universal Characteristics, and secretly refused to tell him, but Qi Yu repeatedly begged him, so he knelt in front of the stove in a secret room and taught him. Initially, Qi Yu lived in Baozang in Tiaoxi, and every year at the end of the year, he greatly promoted the community of Pure Land practice. Later, he moved to Hengshan and erected a sixteen-foot-tall Buddha statue, leading the laity and monastics in practice. In the middle of the night, he told everyone, 'When we are not mindful of the Buddha, our minds follow the defiled realms and do all kinds of unwholesome deeds. Committing a sin of Jila still requires suffering in hell for nine hundred thousand years, let alone committing the serious crimes of the Five Aggregates and Seven Groupings?' (Five Aggregates and Seven Groupings) Now, if we are mindful of the Buddha, then one thought can extinguish the sins of birth and death for eighty billion kalpas. Moreover, our parents gave birth to us and allowed us to leave home, so we should liberate them to repay their great kindness. Now, if we break the precepts and fall, wouldn't our parents be disappointed?' When the assembly heard this, they all sincerely repented, and some even threw themselves to the ground, injuring their foreheads and crying out in pain (Although this is encouraging the practice of reverence, it is precisely using the constant discussion of upholding the precepts as a means to address the intentions of the people of the degenerate age). In the sixth year of Xuanhe, he moved to Shangzhu. Previously, after Cibiān left, those who succeeded him either did not thrive. The disciples discussed, 'Only by obtaining Dharma Master Yu can we prosper.' When Prefect Weng Yanguo heard about this, he prepared gifts and welcomed him. His preaching and teaching were no different from Cibiān's. Once, in the middle of the night, he walked with a Buddha image on his head. A monk violated the rules, and Qi Yu rebuked him, saying, 'You are ignorant, you are simply a beast.' Afterwards, he regretted it, saying, 'Although he is unworthy, calling him a beast harms the Three Jewels.' From then on, he repented before the Buddha for three years. As he grew older.

旱井竭。師運心密禱。夢水出西坡。旦掘之清流涌出。因名夢泉。建炎元年秋。謂首座修慧曰。吾床前多寶塔現。慧曰。和上流通法華之瑞證也。師曰。所愿見阿彌陀佛耳。即集眾唸佛。頃之舉首加敬曰。佛已來接也。端坐合掌而化。葬于山西草堂之側。謚妙辯。塔曰慧寂。門弟傳教者。密印大師。修慧等二十人。所著普賢行法經疏。及自釋疏。祖源記。無量義經疏。雜珠記(釋孤山所造疏)安般守意法門。尊勝懺法。

法師蘊慈。四明慈溪人。賜號圓覺。初依壽安弼師。既而復謁慈辯。其學大成。時門下十高弟。師為說法第一。初居西湖菩提。遷會稽圓通。崇寧初。能仁虛席。以師為請。有文首座能行人。各然二指禱佛冥被。師既至。一眾說服。智因暑熱。講散偃息臥榻。適首座至白曰。此山師席。講退之頃不入懺室則居禪堂。未有高枕自安者。師愧謝曰。敢不承教。自此祈寒盛暑不敢少懈。每當如廁則沐浴更衣。雖行道遇雪必手掬以為凈。著十類說權實指迷。世行其文。

法師如靖。賜號普明。早入慈辯室。杭人有以私憾害其兄者。后深知悔以聞一律師答之曰。殺人償命何足為問。其人即投西湖而死。欲償兄命免為后怨。既不見鬼反悔投水。因眾人入雷峰受戒。鬼隨以入。聞戒師說人造罪許懺悔。其

【現代漢語翻譯】 現代漢語譯本：

旱井枯竭。禪師運用心法秘密祈禱。夢見水從西邊的山坡流出。天亮后挖掘，清澈的泉水涌出。因此命名為夢泉。建炎元年秋天，他對首座修慧說：『我的床前出現了多寶塔。』修慧說：『這是和尚您流通《法華經》的瑞相啊。』禪師說：『我所希望的是見到阿彌陀佛啊。』於是召集眾人唸佛。不久，他抬起頭，恭敬地說：『佛已經來接我了。』然後端坐合掌圓寂。葬于山西草堂旁邊。謚號為妙辯，塔名為慧寂。門下弟子傳授教義的有密印大師、修慧等二十人。所著有《普賢行法經疏》及自釋疏、《祖源記》、《無量義經疏》、《雜珠記》（解釋孤山所造的疏）、《安般守意法門》、《尊勝懺法》。

法師蘊慈（Yun Ci），四明慈溪人。被賜予稱號圓覺。最初依止壽安弼師，後來又拜訪慈辯（Ci Bian），他的學問大成。當時門下有十位高足弟子，法師是說法第一。最初居住在西湖菩提，後來遷往會稽圓通。崇寧初年，能仁寺住持的位置空缺，大家推舉法師擔任。有文首座能行人，各自燃二指祈禱佛，暗中得到感應。法師到任后，眾人心悅誠服。智因天氣炎熱，講經后休息躺在床上。恰好首座來到，稟告說：『這座山是師父的席位，講經結束后不進入懺室就應該在禪堂，沒有高枕自安的。』法師慚愧地道歉說：『怎敢不聽從教誨。』從此以後，無論是寒冷還是炎熱，都不敢稍微懈怠。每次上廁所都要沐浴更衣。即使在路上遇到雪，也必定用手捧起來清潔。著有《十類說權實指迷》，世間流傳他的文章。 法師如靖（Ru Jing），被賜予稱號普明。早年進入慈辯（Ci Bian）的門下。杭州有人因為私仇殺害了他的哥哥。後來深深知道悔恨，告訴了一位律師，律師回答說：『殺人償命是理所當然的。』那個人就投西湖自殺了。想要償還哥哥的命，免除後來的怨恨。既然沒有見到鬼，反而後悔投水。於是眾人一起到雷峰受戒。鬼也跟隨著進入。聽到戒師說人造了罪允許懺悔，他們就...

【English Translation】 English version:

The well dried up. The master used his mind to secretly pray. He dreamed that water flowed out of the western slope. In the morning, he dug and clear spring water gushed out. Therefore, it was named Dream Spring. In the autumn of the first year of Jianyan, he said to the chief seat Xiuhui (Xiu Hui): 'A Many Treasures Pagoda appeared in front of my bed.' Xiuhui (Xiu Hui) said, 'This is an auspicious sign of the Abbot circulating the Lotus Sutra.' The master said, 'What I wish is to see Amitabha Buddha.' Then he gathered the crowd to recite the Buddha's name. After a while, he raised his head and respectfully said, 'The Buddha has come to receive me.' Then he sat upright with his palms together and passed away. He was buried next to the thatched cottage in Shanxi. His posthumous title was Miaobian, and the pagoda was named Huiji. Among the disciples who transmitted the teachings were Master Miyin, Xiuhui (Xiu Hui), and twenty others. He authored 'Commentary on the Universal Worthy Practice Sutra' and his own explanation of the commentary, 'Record of the Origin of the Ancestors', 'Commentary on the Immeasurable Meaning Sutra', 'Miscellaneous Pearl Record' (explaining the commentary made by Gushan), 'Method of Anban Shouyi', and 'Venerable Victory Repentance Method'. Dharma Master Yun Ci (Yun Ci), a native of Cixi, Siming. He was given the title Yuangjue. He first relied on Master Shou'an Bi, and then visited Ci Bian (Ci Bian), and his learning was greatly accomplished. At that time, there were ten outstanding disciples under his tutelage, and the Dharma Master was the first in expounding the Dharma. He first lived in the Bodhi Temple in West Lake, and later moved to Yuangtong in Kuaiji. In the early years of Chongning, the position of abbot of Nengren Temple was vacant, and the people recommended the Dharma Master to take the position. The chief seat Wen and the practitioner Neng each burned two fingers to pray to the Buddha, and secretly received a response. After the Dharma Master arrived, the crowd was convinced. Zhi rested on the bed after lecturing due to the hot weather. Just then, the chief seat came and reported, 'This mountain is the seat of the master. After the lecture, if you do not enter the repentance room, you should stay in the meditation hall. There is no one who rests comfortably.' The Dharma Master apologized with shame and said, 'How dare I disobey the teachings.' From then on, whether it was cold or hot, he did not dare to slack off in the slightest. Every time he went to the toilet, he had to bathe and change clothes. Even if he encountered snow on the road, he would definitely scoop it up with his hands to clean himself. He wrote 'Ten Categories of Explanations on Expedient and Real Guidance', and his articles are circulated in the world. Dharma Master Ru Jing (Ru Jing) was given the title Puming. He entered Ci Bian's (Ci Bian) room early. A person from Hangzhou killed his brother because of a private feud. Later, he deeply regretted it and told a lawyer, who replied, 'It is only right to pay for a life with a life.' That person committed suicide by jumping into West Lake. He wanted to repay his brother's life and avoid future resentment. Since he did not see a ghost, he regretted jumping into the water. Then everyone went to Leifeng to receive the precepts. The ghost followed them in. Hearing the precept master say that people who have committed sins are allowed to repent, they...

鬼乃怒律師。蚤知可悔必不投水。日夜隨律師索命。語以修薦。百方皆辭。久而言曰。為我請靖佛子。施大乘戒則可脫。及為授戒法。乃見形致謝而去。後主覺悟學徒云擁。唯一室空閉。云有惡鬼居之。師中夜入室坐禪忽聞哮吼。見一人頭飛走地上俄化為人。師謂之曰。汝何得擾人。鬼曰。凡出見人本欲求度。人見自畏非擾之也。師乃為說法授戒語之曰。汝可入吾袖。鬼即如教。覺重甚。攜至林中放之。化成天人。慇勤謝師。飛空而沒。建炎二年遷上竺。初是有為鳴童卦者。或以上竺住持為問。童云。待問土地。良久曰。今早。天符已下請靖法師矣。閱月而師至。三年十一月。金虜破杭。師預感夢。知此山厄運不可免。語其徒令避去。及虜至。或謂可以禮迓。即聲鐘集眾。虜疑其將抗已。放兵大掠。火其屋而去。

述曰。靖師之德。可以脫索命之鬼。可以度空室之崇。可以感上竺之符。而不能卻兀朮之寇止上竺之焚。蓋當群生同分業感兵厄火災。所不得而倖免也。

法師應如。婺之浦江胡氏。默記多聞。尤善持論。來學上竺。慈辯深器之。嘗往靈山訪同志。出六能義反覆辨詰。彼義墮負。師即揭竿系帛。謂之曰。西竺破敵則豎勝幡。道場降魔亦表勝相。今法戰既勝當揭一竿。人畏其烈目之虎子。初慈辯得

【現代漢語翻譯】 現代漢語譯本：那個鬼魂非常怨恨律師。早知道會後悔當初一定不會投水自盡。日夜跟隨律師索命。人們勸說鬼魂通過修行來超度，但他用各種方式拒絕。時間久了，鬼魂說：『請為我請來靖佛子（指靖法師），施以大乘戒律，我就可以解脫。』等到為他授戒后，鬼魂顯現身形，向律師致謝后離去。後來，後主覺悟，學徒們像云一樣聚集。只有一間屋子空著，人們說有惡鬼住在裡面。靖法師半夜進入那間屋子坐禪，忽然聽到咆哮聲，看見一個頭顱飛來飛去，落在地上后變成一個人。靖法師對他說：『你為什麼擾亂他人？』鬼魂說：『凡是我顯現給人看，本意是想求得超度，人們看見我卻感到害怕，我並非有意擾亂他們。』靖法師於是為鬼魂說法授戒，並對他說：『你可以進入我的袖子里。』鬼魂立刻照做。靖法師覺得袖子非常沉重。他將鬼魂帶到樹林中放了出來，鬼魂化成天人，慇勤地感謝靖法師，然後飛向天空消失了。建炎二年，靖法師遷往上竺寺。起初，有個會占卜的鳴童，有人以上竺寺住持的事情去問他。鳴童說：『等我問問土地神。』過了很久，鳴童說：『今天早上，天符已經下達，要請靖法師了。』過了一個月，靖法師就到了。建炎三年十一月，金兵攻破杭州。靖法師預感到夢境，知道這座山上的厄運不可避免，告訴他的徒弟們讓他們避開。等到金兵到來，有人說可以用禮物去迎接金兵。靖法師立刻敲鐘召集眾人，金兵懷疑他們要抵抗自己，於是放兵大肆搶掠，放火燒燬了寺廟后離去。

總結：靖法師的德行，可以使索命的鬼魂得到解脫，可以超度空屋中的鬼怪，可以感動上竺寺的天符，卻不能阻止完顏兀朮（金朝將領）的侵略，阻止不了上竺寺被焚燬。這是因為眾生共同的業力感召了兵禍和火災，是無法僥倖避免的。

法師應如，是婺州浦江胡氏人。他默默地記誦，知識淵博，尤其擅長辯論。他來到上竺寺學習，慈辯法師非常器重他。應如法師曾經前往靈山拜訪志同道合的人，提出『六能義』反覆辯論詰難，對方的義理落敗。應如法師於是豎起竿子，繫上白色的絲帛，對他們說：『西竺（古印度）戰勝敵人就豎起勝利的旗幟，道場降伏邪魔也用豎立旗幟來表示勝利的景象。現在法戰已經獲勝，應當豎立一根竿子。』人們畏懼他像兇猛的老虎一樣。當初，慈辯法師得到了他。

【English Translation】 English version: The ghost was furious with the lawyer. Had he known he would regret it, he would never have drowned himself. He followed the lawyer day and night, seeking his life. People advised the ghost to seek transcendence through cultivation, but he refused in every way. After a long time, the ghost said, 'Please invite the Buddhist Master Jing (referring to Dharma Master Jing) for me, and if he bestows the Mahayana precepts, I can be liberated.' After the precepts were bestowed upon him, the ghost manifested his form, thanked the lawyer, and departed. Later, the Later Lord (referring to a patron) awakened, and disciples gathered like clouds. Only one room remained empty, and people said that an evil ghost resided within. Dharma Master Jing entered the room in the middle of the night to meditate, and suddenly heard a roar. He saw a head flying around, which then transformed into a person on the ground. Dharma Master Jing said to him, 'Why do you disturb others?' The ghost said, 'Whenever I appear to people, my intention is to seek deliverance, but people are frightened when they see me. I do not intentionally disturb them.' Dharma Master Jing then expounded the Dharma and bestowed the precepts upon the ghost, saying, 'You may enter my sleeve.' The ghost immediately obeyed. Dharma Master Jing felt his sleeve become very heavy. He took the ghost to the forest and released him, and the ghost transformed into a Deva (heavenly being). He thanked Dharma Master Jing earnestly, and then flew into the sky and disappeared. In the second year of Jianyan (1128 CE), Dharma Master Jing moved to Upper Zhu Temple. Initially, there was a 'crying child' diviner. Someone asked him about the abbotship of Upper Zhu Temple. The child said, 'Wait for me to ask the local earth deity.' After a long time, the child said, 'This morning, the heavenly decree has already been issued to invite Dharma Master Jing.' A month later, Dharma Master Jing arrived. In the eleventh month of the third year of Jianyan (1129 CE), the Jin troops broke through Hangzhou. Dharma Master Jing had a premonition in a dream, knowing that the misfortune of this mountain was unavoidable, and told his disciples to evacuate. When the Jin troops arrived, someone suggested welcoming them with gifts. Dharma Master Jing immediately rang the bell to gather the assembly. The Jin troops suspected that they were going to resist, so they sent troops to plunder and set fire to the temple before leaving.

Summary: Dharma Master Jing's virtue could liberate a life-seeking ghost, could deliver the ghosts in an empty room, and could move the heavenly decree of Upper Zhu Temple, but he could not stop Wanyan Wushu's (Jin Dynasty general) invasion, nor could he prevent the burning of Upper Zhu Temple. This is because the collective karma of all beings brought about the calamities of war and fire, which could not be avoided by chance.

Dharma Master Yingru was a member of the Hu family from Pujiang, Wuzhou. He silently memorized and was knowledgeable, especially skilled in debate. He came to Upper Zhu Temple to study, and Dharma Master Cibian greatly valued him. Dharma Master Yingru once visited like-minded people in Lingshan, and repeatedly debated and questioned the 'Six Abilities Doctrine'. The other party's doctrine was defeated. Dharma Master Yingru then erected a pole and tied a white silk cloth to it, saying to them, 'In West India (ancient India), when they defeat an enemy, they erect a victory banner. In a Dharma assembly, subduing demons is also represented by erecting a banner. Now that the Dharma battle has been won, a pole should be erected.' People feared him like a fierce tiger. Initially, Dharma Master Cibian obtained him.

南屏通相三觀之旨秘不授人。玉慧覺祈請尤力許。中夜為密說師知之。陟梯揭瓦伏身竊聽。飛雪翻空背若被鎧。旦白慈辯曰。我于通相三觀若有冥授。即錄其言以示一眾。慈辯怒曰。應如盜法。紹聖初。主越之圓通。嘗因講散謂侍者曰。今日東風吹。教法過浙西去。使眼中有耳者得以有聞。師三十歲便亡卷。每臨座侍者供講帙以俟。紹興三年遷上竺。兀朮焚蕩之餘。唯存藏室。有勸化人營建者。師曰。我但流通大法耳。他日自有修造者至。及師亡。普覺惟日。果以繼席興土木事。五年九月。車駕幸大士殿。師奏對如流。上喜賜萬歲香山以供大士。師不尚著述。嘗以偈示人曰。吾傳智者一性之宗。三千實相妙空假中。一念法界生佛體同。凡聖一如善惡理融。毗盧身土湛若虛空。達斯旨者法法圓通。左之右之受用無窮。山家稱如虎者三人。神照本如四明道如及師也。一夕別大眾歸寢而終。塔于寺西北隅。嗣法崇先懷志。白蓮慧仙。皆足世其業。師有教義。名指難集。

法師宗敏。秀當湖魯氏名族也。賜號法雲。年十五具戒。遍參講席。如超果照廣化明南屏玩無不歷事。后入慈辯室頓有發明。辯謀首座非其才。乃請與之抗論。座為之屈。紹聖初主杭之菩提。元符中遷孤山。樞密蔣之奇。時來謁問楞嚴大旨。為談心要之

【現代漢語翻譯】 現代漢語譯本：南屏通相（Nanping Tongxiang，地名）的三觀之旨，秘密而不傳授他人。玉慧覺（Yuhui Jue，人名）懇切祈求，才得到允許。半夜裡為他秘密講說，被陟梯（Zhiti，人名）揭瓦（Jiewa，地名）伏身竊聽。當時飛雪漫天，背上好像披著鎧甲。第二天早上，慈辯（Cibian，人名）說：『我如果對通相三觀有所秘密傳授，就記錄下他的話給大眾看。』慈辯憤怒地說：『這應該算是盜法。』紹聖（Shaosheng，年號）初年，慈辯主持越州（Yuezhou，地名）的圓通寺（Yuantong Temple，寺名），曾經因為講經完畢對侍者說：『今天東風吹，教法要過浙西（Zhexi，地名）去了，讓眼中有耳的人能夠聽到。』慈辯三十歲就遺失了經卷，每次講經時，侍者準備好經書等待。紹興（Shaoxing，年號）三年，慈辯遷往上竺寺（Shangzhu Temple，寺名）。兀朮（Wushu，人名）焚燒破壞之後，只剩下藏經室。有人勸他化緣營建，慈辯說：『我只流通大法罷了，將來自然有修造的人來。』等到慈辯去世，普覺惟日（Pujue Weiri，人名）果然繼承了他的位置，興建土木。紹興五年九月，皇帝駕臨大士殿（Dashi Hall，殿名），慈辯奏對如流，皇帝很高興，賜萬歲香山（Wansui Xiangshan，地名）給大士殿供奉。慈辯不喜好著作，曾經用偈語開示他人說：『我傳智者（Zhiyi，人名）一性之宗，三千實相妙空假中。一念法界生佛體同，凡聖一如善惡理融。毗盧（Vairocana，佛名）身土湛若虛空，達斯旨者法法圓通。左之右之受用無窮。』山家（Shanjia，佛教宗派名）稱如虎者三人，神照本如（Shenzhao Benru，人名）、四明道如（Siming Daoru，人名）及慈辯。一天晚上，慈辯告別大眾回房休息而去世，塔建在寺的西北角。繼承他佛法的有崇先（Chongxian，人名）、懷志（Huaizhi，人名）、白蓮慧仙（Bailian Huixian，人名），都足以繼承他的事業。慈辯有教義，名叫《指難集》（Zhinan Ji，書名）。 法師宗敏（Zongmin，人名），是秀州當湖（Xiuzhou Danghu，地名）魯氏（Lu Shi，姓氏）名門望族的人。被賜予法號法雲（Fayun，法號）。十五歲受具足戒，遍參各個講席，如超果（Chao Guo，人名）、照（Zhao，人名）、廣化（Guanghua，地名）、明（Ming，人名）、南屏玩（Nanping Wan，人名），沒有不經歷的。後來進入慈辯的房間，頓時有所發明。慈辯認為首座（Shouzuo，職位名）的謀略不能展現他的才能，於是請他與之辯論。首座辯論不過他。紹聖初年，宗敏主持杭州（Hangzhou，地名）的菩提寺（Puti Temple，寺名）。元符（Yuanfu，年號）年間，遷往孤山（Gu Shan，地名）。樞密蔣之奇（Jiang Zhiqi，人名）當時來拜訪，詢問《楞嚴經》（Lèngyán jīng，經名）的大旨，宗敏為他談論了心要。

【English Translation】 English version: The essence of the Threefold Contemplation of Nanping Tongxiang (place name) was secretly passed down and not taught to others. Yuhui Jue (person's name) earnestly requested it and was finally permitted. In the middle of the night, it was secretly explained to him, but Zhiti (person's name) climbed the ladder, lifted the tiles of Jiewa (place name), and eavesdropped. At that time, flying snow filled the sky, and his back felt as if it were covered in armor. The next morning, Cibian (person's name) said, 'If I have secretly transmitted anything about the Threefold Contemplation of Tongxiang, I will record his words and show them to everyone.' Cibian angrily said, 'This should be considered stealing the Dharma.' At the beginning of the Shaosheng (era name) period, Cibian presided over Yuantong Temple (temple name) in Yuezhou (place name). Once, after finishing a lecture, he said to his attendant, 'Today the east wind is blowing, and the Dharma will pass over to Zhexi (place name), so that those who have ears in their eyes may hear it.' Cibian lost his scriptures at the age of thirty. Each time he lectured, the attendant would prepare the scriptures and wait. In the third year of Shaoxing (era name), Cibian moved to Shangzhu Temple (temple name). After Wushu (person's name) burned and destroyed it, only the scripture storage room remained. Someone advised him to solicit donations to rebuild it, but Cibian said, 'I will only circulate the Great Dharma; in the future, there will naturally be someone to build it.' After Cibian passed away, Pujue Weiri (person's name) indeed succeeded him and began construction. In the ninth month of the fifth year of Shaoxing, the emperor visited Dashi Hall (hall name). Cibian's responses flowed smoothly, and the emperor was very pleased, granting Wansui Xiangshan (place name) to Dashi Hall for offerings. Cibian did not favor writing, and once used a verse to instruct others, saying, 'I transmit the One Nature doctrine of Zhiyi (person's name), the Three Thousand Real Aspects, wonderfully empty, provisional, and middle. In a single thought, the Dharma Realm, sentient beings and Buddhas are of the same essence, the mundane and the sacred are one, and good and evil are rationally integrated. Vairocana's (Buddha's name) body and land are clear and vast like empty space. Those who understand this essence will have perfect understanding of all Dharmas. To the left or to the right, its benefits are endless.' The Shanjia (Buddhist sect name) called three people tigers: Shenzhao Benru (person's name), Siming Daoru (person's name), and Cibian. One night, Cibian bid farewell to the assembly, returned to his room to rest, and passed away. His pagoda was built in the northwest corner of the temple. Those who inherited his Dharma, Chongxian (person's name), Huaizhi (person's name), and Bailian Huixian (person's name), were all capable of continuing his work. Cibian had a doctrinal work called 'Zhinan Ji' (book name). The Dharma Master Zongmin (person's name) was from the distinguished Lu family (family name) of Xiuzhou Danghu (place name). He was given the Dharma name Fayun (Dharma name). At the age of fifteen, he received the full precepts and widely attended various lectures, such as those of Chao Guo (person's name), Zhao (person's name), Guanghua (place name), Ming (person's name), and Nanping Wan (person's name), experiencing them all. Later, he entered Cibian's room and suddenly had an awakening. Cibian thought that the strategies of the Chief Seat (position name) could not display his talent, so he asked him to debate with him. The Chief Seat could not defeat him in debate. At the beginning of the Shaosheng period, Zongmin presided over Puti Temple (temple name) in Hangzhou (place name). During the Yuanfu (era name) period, he moved to Gu Shan (place name). The Privy Councilor Jiang Zhiqi (person's name) came to visit at that time, inquiring about the main points of the 'Lèngyán jīng' (sutra name), and Zongmin discussed the essentials of the mind with him.

妙。之奇言下有契。敬以師禮。久之退處報恩六一泉之上(報恩勤師。與歐陽公為詩友。東坡名其泉為六一)宴坐三十年。世高其風。兀朮陷杭寺為煨燼。乃還止當湖庵居。紹聖七年冬示寂。命以衣盂修報恩塔。即山椒而葬焉。后十八年。有司以其地為延祥觀。遷其塔于山北鳥窠之側。弟子慧靜。取全身阇維之。視容貌如其生。薪盡火滅。收舍利百粒如菽。

僧統義天。王氏高麗國文宗仁孝王第四子。辭榮出家。封祐世僧統。元祐初入中國問道。至四明郡以明智慧照館接之。義天上表。乞傳賢首教。敕兩街。舉可授法者。以東京覺嚴誠禪師對。誠舉錢唐慧因凈源以自代。乃敕主客楊杰送至慧因受法。諸剎迎餞如行人禮。初至京師。朝畢敕禮部蘇軾館伴。謁圓照宗本禪師示以宗旨。至金山佛印坐納其禮。楊杰驚問印。曰義天異域僧耳。若屈狥俗。諸方先失一隻眼。何以示華夏師法乎。朝廷聞之以為知體。至慧因持華嚴疏鈔咨決所疑。閱歲而畢。於是華嚴一宗。文義逸而復傳。及見天竺慈辯。請問天臺教觀之道。后游佛隴禮智者塔。為之誓曰。已傳慈辯教觀歸國敷揚。愿賜冥護。見靈芝大智為說戒法。請傳所著文既還國乃建剎號天臺。奉慈辯所傳教文。立其像為初祖。歲遣使通音問。及施金書華嚴三譯于慧因。建閣

【現代漢語翻譯】 現代漢語譯本： 他領悟了妙的精妙之語，以師禮相待。之後，他隱居在報恩寺的六一泉之上（報恩寺是勤師的寺廟，他與歐陽公是詩友，蘇東坡將此泉命名為六一泉），在那裡靜坐了三十年。世人敬重他的風範。兀朮攻陷杭州，寺廟被燒成灰燼。於是他回到當湖庵居住。紹聖七年冬天，他圓寂，遺命用衣物和缽盂修建報恩塔，就在山腳下安葬。十八年後，官府將這塊地改為延祥觀，將他的塔遷到山北鳥窠的旁邊。弟子慧靜將他的全身火化，他的容貌如同生前一樣。柴火燒盡后，收集到一百粒如豆子般的舍利子。 僧統義天（僧統的稱號，義天是名字），是高麗國文宗仁孝王的第四個兒子。他辭別榮華富貴出家，被封為祐世僧統。元祐初年，他來到中國問道。到達四明郡時，明智慧照館接待了他。義天上書朝廷，請求傳授賢首教（華嚴宗）。朝廷下令兩街推舉可以傳授佛法的人。東京覺嚴誠禪師被推薦，誠禪師推薦了錢塘慧因凈源禪師代替自己。於是朝廷命令主客楊杰將義天送到慧因寺接受佛法。各寺廟以對待重要人物的禮儀迎接和送別他。剛到京城，朝廷完成朝見儀式后，命令禮部蘇軾負責招待。義天拜見了圓照宗本禪師，向他請教佛法宗旨。到達金山寺時，佛印禪師接受了他的禮拜。楊杰驚訝地問佛印禪師，佛印禪師說：『義天是異域的僧人，如果屈從世俗禮節，各地的禪師們就先失去了一隻眼睛。如何向華夏展示佛法的師範呢？』朝廷聽聞后，認為佛印禪師深明大義。義天到慧因寺，拿著《華嚴疏鈔》請教疑問，用了一年的時間才完成。於是華嚴宗的文義得以失而復傳。之後，他拜見了天竺慈辯法師，請問天臺教觀的道理。後來，他遊歷佛隴，禮拜智者塔，併發誓說：『我已經將慈辯法師的天臺教觀傳回國內弘揚，希望得到您的暗中庇護。』他拜見了靈芝大智律師，為他說戒法，並請求傳授他所著的文書。回國后，他建造寺廟，命名為天臺寺，供奉慈辯法師所傳的教文，並立他的像為初祖。每年派遣使者互通音訊，並將用金書寫的《華嚴經》的三種譯本贈送給慧因寺，並建造閣樓收藏。

【English Translation】 English version: He understood the profound words of Miao, and treated him with the respect due to a teacher. Later, he retired to the Six-One Spring of Bao'en Temple (Bao'en Temple was the temple of Master Qin, who was a poetry friend with Ouyang Gong, and Su Dongpo named this spring Six-One Spring), where he sat in meditation for thirty years. People respected his demeanor. Wushu captured Hangzhou, and the temple was burned to ashes. So he returned to Danghu Hermitage to live. In the winter of the seventh year of Shaosheng, he passed away, leaving instructions to build the Bao'en Pagoda with his clothes and alms bowl, and to bury him at the foot of the mountain. Eighteen years later, the government changed this land into Yanxiang Taoist Temple, and moved his pagoda to the side of Bird's Nest on the north side of the mountain. His disciple Huijing cremated his whole body, and his appearance was as if he were alive. After the firewood was burned out, a hundred relics like beans were collected. The Sangha Chief Yitian (Sangha Chief is a title, Yitian is the name), was the fourth son of King Wenzong Renxiao of the Goryeo Kingdom. He renounced his wealth and status to become a monk, and was given the title of You Shi Sangha Chief. In the early years of Yuanyou, he came to China to seek the Dharma. When he arrived at Siming Prefecture, the Ming Wisdom Zhaoguan Hall received him. Yitian submitted a memorial to the court, requesting to be taught the Xianshou teachings (Huayan School). The court ordered the two streets to recommend someone who could teach the Dharma. Zen Master Cheng of Jueyan Temple in Tokyo was recommended, and Zen Master Cheng recommended Zen Master Jingyuan of Huayin Temple in Qiantang to replace him. So the court ordered the host Yang Jie to send Yitian to Huayin Temple to receive the Dharma. The temples welcomed and sent him off with the etiquette due to important people. When he first arrived in the capital, after the court ceremony, the court ordered Su Shi of the Ministry of Rites to be responsible for the reception. Yitian visited Zen Master Zongben of Yuanzhao Temple and asked him about the principles of the Dharma. When he arrived at Jinshan Temple, Zen Master Foyin accepted his worship. Yang Jie asked Zen Master Foyin in surprise, and Zen Master Foyin said: 'Yitian is a monk from a foreign land. If he succumbs to worldly etiquette, the Zen masters in various places will lose an eye first. How can we show the model of the Dharma to China?' The court heard this and thought that Zen Master Foyin understood the righteousness. Yitian went to Huayin Temple, took the Huayan Commentary and consulted on his doubts, and it took a year to complete. Thus, the meaning of the Huayan School was recovered after being lost. Later, he visited the Indian Master Ciba and asked about the principles of Tiantai teachings. Later, he traveled to Folong and worshiped the Zhi Zhe Pagoda, and vowed: 'I have already transmitted Master Ciba's Tiantai teachings back to my country to promote them, and I hope to receive your secret protection.' He visited the Vinaya Master Dazhi of Lingzhi, spoke the precepts to him, and requested to transmit the documents he had written. After returning to his country, he built a temple and named it Tiantai Temple, enshrined the teachings transmitted by Master Ciba, and erected his statue as the first ancestor. Every year, he sent envoys to communicate with each other, and presented three translations of the Huayan Sutra written in gold to Huayin Temple, and built a pavilion to collect them.

藏之(今俗稱高麗寺)見飛山別傳議為跋曰。甚矣。古禪之與今禪名實相遼也。古之所謂禪者。藉教入禪者也。今之所以禪者。離教說禪者也。離教者。執其名而遺其實。藉教者。因其詮而得其旨。救今人矯詐之敞。復古聖精純之道。珠公論辯斯其至焉。近者遼國詔有司。令義學沙門詮曉再定經錄。世所謂六祖壇經寶林傳等皆與焚棄。而比世中國禪宗章句多涉異端。此所以海東人師疑華夏為無人。今見飛山高議。乃知有護法開士。百世之下住持末法者。豈不賴珠公力乎(戒珠。作別傳議。于禪教之際深有發明。壽九十三。葬骨飛山)。

述曰。昉師辨祖謂。智炬撰寶林傳詭說百端。如達磨只履西歸立雪斷臂等。事與南山續高僧傳多不同(云云)。世又謂壇經談性不異吾宗。而於唸佛求往西方。有以貶斥。義天言遼國焚棄二書者。蓋以此也。

南屏文法師法嗣

法師仲閔。三衢人。受業祥符。來依南屏文師。以雄辯見稱義虎。政和初。還鄉主浮石。學者驟至。嘗放言曰。吾座下不五百眾不講大部故一生唯講光明觀音。順寂之日。集眾升堂。登師子座趺足而坐。忽見銀臺自西至。師曰。吾平生解第一義。誓取金臺。今乃若此。瞑目而化。所著憲章集五卷。其自序曰。釋氏子有所述。必求公卿。為之序其

【現代漢語翻譯】 現代漢語譯本： 藏之（現在俗稱高麗寺）看到飛山別傳的議論后寫跋說：『太厲害了！古代的禪與現在的禪，名義和實質相差太遠了。古代所說的禪，是憑藉教義進入禪定；現在所說的禪，是離開教義談論禪定。離開教義的人，執著于禪的名義而遺忘了它的實質；憑藉教義的人，通過教義的詮釋而領悟它的宗旨。糾正現在人虛假欺詐的弊端，恢復古代聖人精純的道。珠公的論辯真是達到了極致。』最近，遼國下令有關部門，讓義學沙門詮曉重新審定經錄，世俗所說的《六祖壇經》、《寶林傳》等都被焚燬拋棄。而當今中國禪宗的章句大多涉及異端邪說。這就是海東的僧人懷疑中華無人（能辨別正偽）的原因。現在看到飛山的高論，才知道有護法的開士，在百世之後住持末法。這難道不是依靠珠公的力量嗎？（戒珠，作《別傳議》，對於禪教的界限有深刻的闡明，享年九十三歲，埋葬在飛山）。

述曰：昉師辨祖說，智炬撰寫的《寶林傳》有很多荒誕的說法，如達磨只履西歸、立雪斷臂等，這些事情與南山《續高僧傳》有很多不同（云云）。世俗又說《壇經》談論心性與我們的宗旨沒有不同，但是對於唸佛求往西方，卻有所貶斥。義天說遼國焚燬拋棄這兩本書，大概就是因為這個原因。

南屏文法師的法嗣：

法師仲閔，三衢人，在祥符寺受業，後來依止南屏文師，以雄辯著稱，被稱為義虎。政和初年，回到家鄉主持浮石寺，前來學習的人驟然增多。曾經放言說：『我的座下如果沒有五百人，就不講大部頭的經典，所以一生只講《光明觀音》。』臨終之日，召集眾人升堂，登上獅子座，跏趺而坐。忽然看見銀臺從西方而來，法師說：『我平生理解第一義，發誓要往生金臺，現在竟然是這樣。』說完就閉上眼睛圓寂了。所著的《**集》五卷，他在自序中說：『釋氏弟子有所著述，必定要求公卿為之作序，

【English Translation】 English version: Zangzhi (now commonly known as Goryeo Temple), upon seeing Feishan Biezhuan's (Feishan's Separate Biography) discussion, wrote a postscript saying: 'How profound! The ancient Chan and the present Chan are vastly different in name and reality. What was called Chan in ancient times was entering Chan through teachings; what is called Chan now is discussing Chan apart from teachings. Those who depart from teachings cling to the name and abandon the reality; those who rely on teachings understand the essence through the interpretation of the teachings. To correct the fraudulent practices of people today and restore the pure way of the ancient sages, Master Zhu's arguments are the ultimate.' Recently, the Liao Dynasty ordered the relevant departments to have the Yixue (righteous learning) monk Quanxiao re-examine the sutra records. The so-called 'Sixth Patriarch Altar Sutra' (Liuzu Tanjing) and 'Baolin Zhuan' (Baolin Biography), etc., were all burned and discarded. Moreover, the chapters and sentences of the Chan sect in China today mostly involve heresy. This is why the monks of Haidong (Korea) doubted that there was no one in China (who could distinguish right from wrong). Now, seeing Feishan's high-minded arguments, I know that there are Dharma-protecting enlightened ones who will uphold the Dharma in the future generations. Isn't this relying on Master Zhu's strength? (Jiezhu, wrote 'Biezhuan Yi' (Separate Biography Discussion), which profoundly clarified the boundaries between Chan and teachings, lived to be ninety-three years old, and was buried in Feishan).

Shu Yue (Narration): Master Fang Bianzu said that Zhi Ju's 'Baolin Zhuan' (Baolin Biography) contains many absurd claims, such as Bodhidharma's returning to the West with only one sandal and Huike's cutting off his arm in the snow, which are very different from Nanshan's 'Continued Biographies of Eminent Monks' (Xu Gaoseng Zhuan) (etc.). The world also says that the 'Altar Sutra' (Tanjing) discusses nature and is no different from our sect, but it demeans the practice of reciting the Buddha's name to seek rebirth in the Western Pure Land. Yitian said that the Liao Dynasty burned and discarded these two books, probably because of this.

The Dharma heir of Dharma Master Wen of Nanping:

Dharma Master Zhongmin, a native of Sanqu, studied at Xiangfu Temple and later followed Master Wen of Nanping. He was known for his eloquence and was called Yihu (righteous tiger). In the early years of Zhenghe, he returned to his hometown to preside over Fushe Temple, and the number of students suddenly increased. He once said frankly: 'If there are not five hundred people under my seat, I will not lecture on the major scriptures, so I will only lecture on the 'Light and Sound of Avalokitesvara' (Guangming Guanyin) in my lifetime.' On the day of his passing, he gathered the assembly and ascended the lion throne, sitting in the lotus position. Suddenly, he saw a silver platform coming from the West. The master said: 'I have understood the first principle in my life, and I vowed to be reborn on the golden platform, but now it is like this.' After saying this, he closed his eyes and passed away. He wrote the '** Collection' (name missing) in five volumes. In his preface, he said: 'When a disciple of the Shakya clan writes something, he must ask a high official to write a preface for it,'

首。跋其尾駕其說俾行於世。且衣冠之士。豈知吾之是。識吾之非。儻是而無序。天能喪乎哉。或非而有序。人能駕乎哉。

超果賢法師法嗣

法師彥倫。學超果賢師為有成。大觀元年主仙潭。撰教義名精微集四卷。賜號妙慧。又撰金剛經疏二卷。法師蘊齊。錢唐周氏。號清辯。幼歲試經得度。傳教觀於法明會賢師。嘗患疫疾百藥不治。遂力課觀音尊號。夢一婦人以鑿開其胸易其心手捫摩之。患即愈疇昔所覽靡不通記。走筆成章率歸典雅。咸謂辯才之證。主錢唐道林。常熟上方。姑蘇東靈。錢唐南屏。姑蘇廣化。三衢浮石。政和復歸上方。閑居於方丈。述頂山記。釋天臺戒疏凡三卷。建炎四年正月。集眾誦彌陀經。稱佛號畢即刻而化。塔舍利于上方。門人法清及景德法雲克傳其道。云編翻譯名義七卷。大為梵學檢討之助。類亦附以教義云。

景雲其法師法嗣(浮石下第三世)

法師居式。金華人。嗣景雲住景德撰圓覺疏四卷(此卷三十七人本紀遺失十七人)。

佛祖統紀卷第十四(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十五

宋景定四明東湖沙門志磐撰

諸師列傳第六之五

明智立法師法嗣(廣智下第四世)澄照覺先法

【現代漢語翻譯】 首。跋其尾駕其說俾行於世。且衣冠之士。豈知吾之是。識吾之非。儻是而無序。天能喪乎哉。或非而有序。人能駕乎哉。 現代漢語譯本：在文章的開頭寫序，在文章的結尾寫跋，宣揚其中的道理使之流傳於世。況且那些當官的人，哪裡能知道我的正確之處，認識我的錯誤之處呢？如果正確卻沒有條理，天道會因此衰敗嗎？如果錯誤卻有條理，人又能駕馭它嗎？ 超果賢法師法嗣 現代漢語譯本：超果賢法師的法嗣。 法師彥倫。學超果賢師為有成。大觀元年主仙潭。撰教義名精微集四卷。賜號妙慧。又撰金剛經疏二卷。法師蘊齊。錢唐周氏。號清辯。幼歲試經得度。傳教觀於法明會賢師。嘗患疫疾百藥不治。遂力課觀音尊號。夢一婦人以鑿開其胸易其心手捫摩之。患即愈疇昔所覽靡不通記。走筆成章率歸典雅。咸謂辯才之證。主錢唐道林。常熟上方。姑蘇東靈。錢唐南屏。姑蘇廣化。三衢浮石。政和復歸上方。閑居於方丈。述頂山記。釋天臺戒疏凡三卷。建炎四年正月。集眾誦彌陀經。稱佛號畢即刻而化。塔舍利于上方。門人法清及景德法雲克傳其道。云編翻譯名義七卷。大為梵學檢討之助。類亦附以教義云。 現代漢語譯本：法師彥倫，學習超果賢法師頗有成就。大觀元年，住持仙潭寺。撰寫教義，名為《精微集》，共四卷，被賜號為妙慧。又撰寫《金剛經疏》二卷。法師蘊齊，是錢塘周氏人，號清辯。年幼時通過考試經典而得度。跟隨法明會賢法師學習教觀。曾經患上瘟疫，各種藥物都無法醫治。於是努力唸誦觀音菩薩的尊號。夢見一位婦人，用鑿子打開他的胸膛，更換他的心臟，用手撫摸他。病就痊癒了，以前所讀過的東西沒有不通曉記得的。寫起文章來，大多歸於典雅。人們都說是辯才的證明。住持過錢塘道林寺、常熟上方寺、姑蘇東靈寺、錢塘南屏寺、姑蘇廣化寺、三衢浮石寺。政和年間又回到上方寺。閑居在方丈室內，撰寫了《頂山記》，解釋《天臺戒疏》，共三卷。建炎四年正月，召集眾人誦讀《彌陀經》，稱念佛號完畢，立刻圓寂。在上方寺建塔供奉舍利。門人法清及景德法雲能夠傳揚他的道法。法雲編纂《翻譯名義》七卷，對於梵文學習的檢查幫助很大。類似的內容也附帶了教義。 景雲其法師法嗣(浮石下第三世) 現代漢語譯本：景雲其法師的法嗣（浮石寺下第三代）。 法師居式。金華人。嗣景雲住景德撰圓覺疏四卷(此卷三十七人本紀遺失十七人)。 現代漢語譯本：法師居式，金華人。繼承景雲法師的法脈，住持景德寺，撰寫《圓覺疏》四卷（此卷三十七人的本紀遺失了十七人）。 佛祖統紀卷第十四(終) 大正藏第 49 冊 No. 2035 佛祖統紀 現代漢語譯本：《佛祖統紀》卷第十四（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》 佛祖統紀卷第十五 現代漢語譯本：《佛祖統紀》卷第十五 宋景定四明東湖沙門志磐撰 現代漢語譯本：宋景定年間四明東湖沙門志磐撰寫 諸師列傳第六之五 現代漢語譯本：諸位法師的列傳第六之五 明智立法師法嗣(廣智下第四世)澄照覺先法 現代漢語譯本：明智立法師的法嗣（廣智一脈的第四代）澄照覺先法師

【English Translation】 首。跋其尾駕其說俾行於世。且衣冠之士。豈知吾之是。識吾之非。儻是而無序。天能喪乎哉。或非而有序。人能駕乎哉。 English version: Write a preface at the beginning of the article, and a postscript at the end, to promote the principles within so that they may spread throughout the world. Moreover, how can those officials know my correctness and recognize my errors? If correctness lacks order, will Heaven decline because of it? If error has order, can man control it? 超果賢法師法嗣 English version: Dharma heir of Dharma Master Chaoguoxian (超果賢). 法師彥倫。學超果賢師為有成。大觀元年主仙潭。撰教義名精微集四卷。賜號妙慧。又撰金剛經疏二卷。法師蘊齊。錢唐周氏。號清辯。幼歲試經得度。傳教觀於法明會賢師。嘗患疫疾百藥不治。遂力課觀音尊號。夢一婦人以鑿開其胸易其心手捫摩之。患即愈疇昔所覽靡不通記。走筆成章率歸典雅。咸謂辯才之證。主錢唐道林。常熟上方。姑蘇東靈。錢唐南屏。姑蘇廣化。三衢浮石。政和復歸上方。閑居於方丈。述頂山記。釋天臺戒疏凡三卷。建炎四年正月。集眾誦彌陀經。稱佛號畢即刻而化。塔舍利于上方。門人法清及景德法雲克傳其道。云編翻譯名義七卷。大為梵學檢討之助。類亦附以教義云。 English version: Dharma Master Yanlun (彥倫) achieved success in studying under Dharma Master Chaoguoxian (超果賢). In the first year of Daguan (大觀), he presided over Xiantan Temple (仙潭寺). He wrote a collection of teachings called 'Jingwei Ji' (精微集), in four volumes, and was given the title Miaohui (妙慧). He also wrote a commentary on the 'Diamond Sutra' (金剛經), in two volumes. Dharma Master Yunqi (蘊齊), of the Zhou family of Qiantang (錢唐), was named Qingbian (清辯). He was ordained at a young age after passing the sutra examination. He studied the teachings of the Tiantai school under Dharma Master Faming Huixian (法明會賢). He once suffered from a plague that could not be cured by any medicine. He then diligently recited the honorable name of Avalokiteśvara (觀音). He dreamed of a woman who opened his chest with a chisel, replaced his heart, and touched him with her hands. He was immediately cured, and he could remember everything he had ever read. His writings were mostly elegant. People said it was proof of his eloquence. He presided over Daolin Temple (道林寺) in Qiantang, Shangfang Temple (上方寺) in Changshu (常熟), Dongling Temple (東靈寺) in Gusu (姑蘇), Nanping Temple (南屏寺) in Qiantang, Guanghua Temple (廣化寺) in Gusu, and Fushi Temple (浮石寺) in Sanqu (三衢). During the Zhenghe (政和) period, he returned to Shangfang Temple. He lived in seclusion in the abbot's room and wrote 'Ding Shan Ji' (頂山記), and explained the 'Tiantai Jie Shu' (天臺戒疏) in three volumes. In the first month of the fourth year of Jianyan (建炎), he gathered the assembly to recite the 'Amitabha Sutra' (彌陀經). After chanting the Buddha's name, he immediately passed away. A stupa was built at Shangfang Temple to enshrine his relics. His disciples Faqing (法清) and Jingde Fayun (景德法雲) were able to transmit his teachings. Fayun compiled 'Fanyi Mingyi' (翻譯名義) in seven volumes, which greatly helped in the examination of Sanskrit studies. Similar content was also attached with teachings. 景雲其法師法嗣(浮石下第三世) English version: Dharma heir of Dharma Master Jingyunqi (景雲其) (third generation from Fushi Temple (浮石寺)). 法師居式。金華人。嗣景雲住景德撰圓覺疏四卷(此卷三十七人本紀遺失十七人)。 English version: Dharma Master Jushi (居式), from Jinhua (金華), succeeded Jingyun (景雲), resided at Jingde Temple (景德寺), and wrote a commentary on the 'Perfect Enlightenment Sutra' (圓覺經), in four volumes (the biographies of seventeen of the thirty-seven people in this volume are missing). 佛祖統紀卷第十四(終) 大正藏第 49 冊 No. 2035 佛祖統紀 English version: 'Comprehensive Record of the Buddhas and Patriarchs', Volume 14 (End) T49, No. 2035 'Comprehensive Record of the Buddhas and Patriarchs' 佛祖統紀卷第十五 English version: 'Comprehensive Record of the Buddhas and Patriarchs', Volume 15 宋景定四明東湖沙門志磐撰 English version: Compiled by Shramana Zhipan (志磐) of Donghu (東湖) Temple in Siming (四明) during the Jingding (景定) period of the Song Dynasty. 諸師列傳第六之五 English version: Biographies of Various Masters, Section 6.5 明智立法師法嗣(廣智下第四世)澄照覺先法 English version: Dharma heir of Dharma Master Mingzhi Li (明智立) (fourth generation from Guangzhi (廣智)) Cheng Zhao Jue Xian Fa (澄照覺先法).

師慧照法鄰法師圓澄智謙法師四明法維法師(明智惠)定慧介然法師待制晁說之諫議忠肅公陳瓘

草堂元法師法嗣息庵道淵法師

安國惠法師法嗣(神照下第四世)智涌瞭然法師真教智仙法師白蓮梵章首座

白蓮卿法師法嗣天臺凈侁法師

北禪梵法主法嗣北禪惠深法師飛英智忱法師頂山子文法師通照慧明法師超果惠道法師

德藏瑛法師法嗣北關思凈法師

壽安弼法師法嗣教藏有全法師

車溪卿法師法嗣(南屏下第四世)竹庵可觀法師牧庵有朋法師祥符道忻法師

慧覺玉法師法嗣清修法久法師澄覺神煥法師假名如湛法師密印修慧法師(慧覺傳)慧解曇應法師(車溪傳)慧照道倫法師北禪法榮法師北禪文俊法師圓覺凈圭法師

圓覺慈法師法嗣法照中皎法師神慧敏齊法師能仁文首座能仁能行人

普明靖法師法嗣圓通思梵法師普圓善期法師

天竺如法師法嗣崇先懷志法師宣秘慧仙法師音圓普證法師法燈道遵法師餘姚行澄法師

法雲敏法師法嗣樞密蔣之奇

佛智云法師法嗣法照凈通法師

佛照堅法師法嗣神辯覺寧法師等慈慧序法師

梵慈普法師法嗣圓照梵光法師東靈智欽法主

憲章閔法師法嗣餘慶道存法師

清辯齋

【現代漢語翻譯】 現代漢語譯本： 師慧照法鄰法師、圓澄智謙法師、四明法維法師（明智惠）、定慧介然法師、待制晁說之、諫議忠肅公陳瓘。

草堂元法師的法嗣：息庵道淵法師。

安國惠法師的法嗣（神照下第四世）：智涌瞭然法師、真教智仙法師、白蓮梵章首座。

白蓮卿法師的法嗣：天臺凈侁法師。

北禪梵法主的法嗣：北禪惠深法師、飛英智忱法師、頂山子文法師、通照慧明法師、超果惠道法師。

德藏瑛法師的法嗣：北關思凈法師。

壽安弼法師的法嗣：教藏有全法師。

車溪卿法師的法嗣（南屏下第四世）：竹庵可觀法師、牧庵有朋法師、祥符道忻法師。

慧覺玉法師的法嗣：清修法久法師、澄覺神煥法師、假名如湛法師、密印修慧法師（慧覺傳）、慧解曇應法師（車溪傳）、慧照道倫法師、北禪法榮法師、北禪文俊法師、圓覺凈圭法師。

圓覺慈法師的法嗣：法照中皎法師、神慧敏齊法師、能仁文首座、能仁能行人。

普明靖法師的法嗣：圓通思梵法師、普圓善期法師。

天竺如法師的法嗣：崇先懷志法師、宣秘慧仙法師、音圓普證法師、法燈道遵法師、餘姚行澄法師。

法雲敏法師的法嗣：樞密蔣之奇。

佛智云法師的法嗣：法照凈通法師。

佛照堅法師的法嗣：神辯覺寧法師、等慈慧序法師。

梵慈普法師的法嗣：圓照梵光法師、東靈智欽法主。

**閔法師的法嗣：餘慶道存法師。

清辯齋

【English Translation】 English version: Master Huizhao Falin, Master Yuancheng Zhiqian, Master Siming Fawei (Mingzhi Hui), Master Dinghui Jieran, Daizhi Chao Shuozi, Jianyi Zhongsu Gong Chen Guan.

Dharma heir of Master Caotang Yuan: Master Xi'an Daoyuan.

Dharma heir of Master Anguo Hui (4th generation under Shenzhao): Master Zhiyong Liaoran, Master Zhenjiao Zhixian, Abbot Bailian Fanzhang.

Dharma heir of Master Bailian Qing: Master Tiantai Jingshen.

Dharma heir of Dharma Lord Beichan Fan: Master Beichan Huishen, Master Feiying Zhichen, Master Dingshan Ziwen, Master Tongzhao Huiming, Master Chaoguo Huidao.

Dharma heir of Master Dezang Ying: Master Beiguan Sijing.

Dharma heir of Master Shou'an Bi: Master Jiaozang Youquan.

Dharma heir of Master Chexi Qing (4th generation under Nanping): Master Zhuan Ke Guan, Master Mu'an Youpeng, Master Xiangfu Daoxin.

Dharma heir of Master Huijue Yu: Master Qingxiu Fajiu, Master Chengjue Shenhuan, Master Jiaming Ruzhan, Master Miyin Xiuhui (Biography of Huijue), Master Huijie Tanying (Biography of Chexi), Master Huizhao Daolun, Master Beichan Farong, Master Beichan Wenjun, Master Yuanjue Jinggui.

Dharma heir of Master Yuanjue Ci: Master Fazhao Zhongjiao, Master Shenhui Minqi, Abbot Nengren Wen, Nengren Nengxing Ren.

Dharma heir of Master Puming Jing: Master Yuantong Sifan, Master Puyuan Shanqi.

Dharma heir of Master Tianzhu Ru: Master Chongxian Huaizhi, Master Xuanmi Huixian, Master Yinyuan Puzheng, Master Fadeng Daozun, Master Yuyao Xingcheng.

Dharma heir of Master Fayun Min: Privy Councilor Jiang Zhizhi.

Dharma heir of Master Fozhi Yun: Master Fazhao Jingtong.

Dharma heir of Master Fozhao Jian: Master Shenbian Juening, Master Dengci Huixu.

Dharma heir of Master Fanci Pu: Master Yuanzhao Fanguang, Dharma Lord Dongling Zhiqin.

Dharma heir of Master **Min: Master Yuqing Daocun.

Qingbian Zhai

法師法嗣景德法雲法師上方法清法師(清辯傳)

明智立法師法嗣

法師覺先。四明之慈溪陳氏。號澄照。七歲受經一讀成誦。初稟教於明智。既得其傳。復請益於慈辯清辯。所詣益深。靖康初主奉化之寶林。會奉旱邑請講金光明。終卷而雨三日。因勉邑人建光明幢。誦經萬部為邑境之護。遷主延慶大弘宗教。久之復歸寶林。築室曰妙蓮。複誦滿萬部。持凈土佛號。四十八藏。摘經疏名言以資觀行。目曰心要。紹興十六年正月十四日。說法安坐而逝。塔于寢室之側。他日有夜聞誦經聲。跡所自出塔中。后月堂居南湖。謂師于延慶有傳持之功。而塔在草莽。乃令遷之祖壟。及開土見栓索不朽。骨若青銅(栓山圓反木丁)。

法師法鄰。賜號慧照。早為明智高第。屢居座端。道業詞章眾所推服。高麗義天至。首入南湖。師明智而友慧照。請跋所受教乘歸國。師援筆立成。有古史風。義天嘉嘆不已(文見名文光教志)郡命主三學。講演之盛亞於南湖。嘗謂門人曰。余嘗勸人以二戒。三十已前未可念阿彌陀。七十已后不得持消災咒。謂少不知進。老不知止也。時人然之。

法師智謙。賜號圓澄。學于明智。紹興庚辰主寶云。每念寶云爲四明傳道師。自遷骨烏石。其跡寖晦。乃力搜訪。得正法師所撰石

【現代漢語翻譯】 現代漢語譯本 法師法嗣景德法雲法師的弟子是方法清法師（見《清辯傳》）。

明智立法師的弟子

法師覺先（Juexian）。是四明（Siming，地名，今寧波一帶）慈溪（Cixi，地名，今寧波慈溪市）人陳氏之子，號澄照（Chengzhao）。七歲時學習經書，讀一遍就能背誦。最初嚮明智（Mingzhi，人名）法師學習，得到他的真傳后，又向慈辯（Cibian，人名）和清辯（Qingbian，人名）請教，所學更加精深。靖康（Jingkang，年號）初年，主持奉化（Fenghua，地名，今寧波奉化區）的寶林寺（Baolin Temple）。適逢奉化大旱，當地百姓請求他講解《金光明經》（Suvarnaprabhasa Sutra）。講經完畢，下了三天的雨。於是他勉勵當地百姓建造光明幢（Guangming Dhvaja），誦經萬部，以此作為邑境的護佑。後來遷居延慶寺（Yanqing Temple）主持寺務，大力弘揚宗教。時間久了，又回到寶林寺，建造房屋名為妙蓮（Miaolian）。再次誦經滿萬部，持誦凈土佛號（Pure Land Buddha's name），收集四十八藏（forty-eight collections of scriptures）的經疏名言，用來輔助觀行，命名為《心要》（Essentials of Mind）。紹興（Shaoxing，年號）十六年正月十四日，說法完畢，安詳坐化而逝。塔葬在寢室旁邊。後來有人夜裡聽到誦經的聲音，追尋聲音的來源，發現來自塔中。之後月堂（Yuetang，人名）居住在南湖（Nanhu，地名），認為覺先法師在延慶寺有傳持佛法的功勞，而塔卻在荒草之中，於是命人將塔遷到祖墳所在地。挖開土后，發現栓索沒有腐爛，骨頭像青銅一樣。

法師法鄰（Falin），被賜號慧照（Huizhao）。早年是明智法師的高足弟子，多次位居座首。他的道業和文章，眾人都很推崇佩服。高麗（Goryeo，古代朝鮮王朝）的義天（Uicheon，人名）來到南湖，首先拜訪了明智法師，然後結交了慧照法師。義天請求慧照法師為他所受的教乘作序，帶回國。慧照法師提筆立刻完成，頗有古史的風範，義天讚歎不已（文章見《名文光教志》）。郡里任命他主持三學（Three Studies），講經說法之盛況僅次於南湖。他曾經對門人說：『我曾經勸人遵守兩條戒律，三十歲以前不要念阿彌陀佛（Amitabha Buddha），七十歲以後不要持誦消災咒（Disaster Relief Mantra）。』意思是說，年輕時不知道上進，年老時不知道停止。當時的人都認為他說得對。

法師智謙（Zhiqian），被賜號圓澄（Yuancheng）。嚮明智法師學習。紹興庚辰年，主持寶云寺（Baoyun Temple）。他常常想到寶云寺是四明傳道的場所，自從將正法師（Zhengfa，人名）的骨灰遷到烏石（Wushi，地名）后，其事蹟逐漸隱沒。於是努力搜尋訪求，得到了正法師所撰寫的石碑。

【English Translation】 English version The disciple of Dharma Master Fayun of Jingde was Dharma Master Faqing (see 'Biography of Qingbian').

Disciple of Dharma Master Mingzhi Li

Dharma Master Juexian, of the Chen family from Cixi, Siming (present-day Ningbo area). His courtesy name was Chengzhao. At the age of seven, he could recite scriptures after reading them once. He initially received teachings from Mingzhi. Having obtained his transmission, he further sought instruction from Cibian and Qingbian, deepening his understanding. In the early years of the Jingkang era, he presided over Baolin Temple in Fenghua. Coinciding with a drought in Fenghua, the local people requested him to lecture on the Suvarnaprabhasa Sutra. Upon completion of the lecture, it rained for three days. Consequently, he encouraged the people to build a Guangming Dhvaja and recite the scriptures a million times as protection for the region. Later, he moved to Yanqing Temple to preside over its affairs, vigorously propagating the teachings. After a long time, he returned to Baolin Temple, building a room called Miaolian. He again recited the scriptures a million times, upholding the Pure Land Buddha's name, and collected famous sayings from the sutras and commentaries of the forty-eight collections of scriptures to aid in contemplation, naming it 'Essentials of Mind'. On the fourteenth day of the first month of the sixteenth year of the Shaoxing era, he passed away peacefully while seated after delivering a sermon. His stupa was built next to his living quarters. Later, someone heard the sound of reciting scriptures at night, tracing the sound to the stupa. Afterwards, Yuetang resided in Nanhu, believing that Dharma Master Juexian had contributed to the transmission of the Dharma at Yanqing Temple, but the stupa was in the wilderness. Therefore, he ordered it to be moved to the ancestral burial ground. Upon excavation, the ropes were found to be intact, and the bones were like bronze.

Dharma Master Falin, bestowed the title Huizhao, was an early and outstanding disciple of Mingzhi, repeatedly occupying the foremost seat. His achievements in the Dharma and his literary works were highly praised by all. Uicheon of Goryeo visited Nanhu, first visiting Dharma Master Mingzhi and then befriending Dharma Master Huizhao. Uicheon requested Dharma Master Huizhao to write a preface for the teachings he had received, to take back to his country. Dharma Master Huizhao completed it immediately, displaying the style of an ancient historian, which Uicheon greatly admired (the text can be found in 'Eminent Writings on the Propagation of Teachings'). The prefecture appointed him to preside over the Three Studies, and the scale of his lectures was second only to Nanhu. He once said to his disciples, 'I once advised people with two precepts: before the age of thirty, one should not recite Amitabha Buddha; after the age of seventy, one should not chant the Disaster Relief Mantra.' This meant that the young should know to advance, and the old should know to stop. People at the time agreed with him.

Dharma Master Zhiqian, bestowed the title Yuancheng, studied under Dharma Master Mingzhi. In the Gengchen year of the Shaoxing era, he presided over Baoyun Temple. He often thought that Baoyun Temple was a place for propagating the Dharma in Siming, but since the ashes of Dharma Master Zhengfa were moved to Wushi, his deeds had gradually faded. Therefore, he diligently searched and inquired, obtaining the stone inscription written by Dharma Master Zhengfa.

塔記。重刻於烏石庵。又于寺辟堂。設像表示後世。

法師介然。四明鄞人。受業福泉山之延壽。明智居南湖。從其學遂悟境觀之旨。元豐初。專修凈業三載。期滿謂同修慧觀仲章宗悅曰。唸佛三昧往生要法也。乃然三指。誓建十六觀堂。中設西方三聖殿。環以池蓮。功成復然三指以報佛恩。於是修觀之士。有所依託焉。

建炎四年正月七日。金虜犯明州。寺眾奔散師獨不去。虜奄至訶之曰。不畏死耶。師曰。貧道一生願力建此觀堂。今老矣。不忍捨去以求生也虜酋義之謂曰。為我歸北地。作觀堂似此規制。遂逼師以行。後人悲思。乃以去日為之忌(相傳。正月五日。若依本朝通鑑。則云七日)而尊之曰定慧尊者。立像陪位於觀室之隅(志磐受業福泉。定慧是草堂一派。極有高行。去志磐為五世)。

晁說之。字以道。自號景迂。官至待制。文元公迥四世孫也。監明州船場。常往南湖訪明智。聞三千境觀之說。欣然愿學通其旨。晚年日誦法華。自號天臺教僧。或曰洧上老法華。明智沒為撰碑而論之。時稱高作(碑見名文光教志)。

陳瓘。字瑩中。南劍人。自號了翁。幼登甲科官至正言。親亡之日。廬墓三年。天降甘露。有芝草生於冢上。嘗留意禪宗頗有省發。觀華嚴了法界之旨。因上疏論

【現代漢語翻譯】 現代漢語譯本： 塔記。重刻於烏石庵。又在寺廟開闢佛堂，設立佛像以啟迪後世。

法師介然（Jie Ran），四明鄞縣人。在福泉山的延壽（Yan Shou）處學習，明智（Ming Zhi）居住在南湖，介然跟隨他學習，於是領悟了境觀的宗旨。元豐初年，專心修習凈土法門三年。期滿后對一同修行的慧觀（Hui Guan）、仲章（Zhong Zhang）、宗悅（Zong Yue）說：『唸佛三昧是往生的重要方法。』於是燃指三根，發誓要建造十六觀堂，中間設立西方三聖殿，周圍環繞蓮池。功成后再次燃指三根以報答佛恩。因此，修習觀想的人，有了可以依託的地方。

建炎四年正月七日，金兵侵犯明州。寺廟僧眾四處逃散，法師獨自沒有離開。金兵突然來到呵斥他說：『不怕死嗎？』法師說：『貧道一生的願力是建造這座觀堂，現在老了，不忍心捨棄它以求生。』金兵首領認為他有義氣，對他說：『為我到北方去，建造像這樣規模的觀堂。』於是強迫法師前往。後人悲傷思念他，於是把法師離去的那天作為忌日（相傳是正月五日，如果按照本朝《通鑑》記載，則是七日），並尊稱他為定慧尊者（Ding Hui Zunzhe），立像陪伴在觀室的角落（志磐（Zhi Pan）在福泉山接受教育，定慧是草堂一派的，品行非常高尚。距離志磐是五世）。

晁說之（Chao Shuo Zhi），字以道（Yi Dao），自號景迂（Jing Yu），官至待制。是文元公晁迥（Chao Jiong）的四世孫。擔任明州船場監官，經常前往南湖拜訪明智，聽聞三千境觀的說法，欣然願意學習並通曉其中的宗旨。晚年每天誦讀《法華經》，自號天臺教僧，有人稱他為洧上老法華。明智去世后，晁說之為他撰寫碑文並加以評論，當時被稱為高作（碑文見《名文光教志》）。

陳瓘（Chen Guan），字瑩中（Ying Zhong），南劍人，自號了翁（Liao Weng）。年幼時考中甲科，官至正言。父母去世后，在墓旁守孝三年，天降甘露，有靈芝生長在墳墓上。曾經留意禪宗，頗有領悟，觀察《華嚴經》，瞭解了法界的宗旨，因此上疏議事。

【English Translation】 English version: Record of the Pagoda. Re-engraved at Wushi Hermitage. Furthermore, a hall was opened in the temple, and statues were erected to enlighten future generations.

The Dharma Master Jie Ran, a native of Yin County in Siming, studied under Yanshou at Fuquan Mountain. Mingzhi resided in South Lake, and Jie Ran followed him in his studies, thus comprehending the essence of Jingguan. In the early years of Yuanfeng, he devoted himself to the Pure Land practice for three years. Upon completion, he said to his fellow practitioners Huiguan, Zhongzhang, and Zongyue: 'The Samadhi of Buddha Recitation is the essential method for rebirth in the Pure Land.' Thereupon, he burned three fingers as a vow to build sixteen contemplation halls, with the Western Three Saints Hall in the center, surrounded by a lotus pond. After the completion of the project, he burned three more fingers to repay the Buddha's grace. As a result, those who practiced contemplation had a place to rely on.

On the seventh day of the first month of the fourth year of Jianyan, the Jin troops invaded Mingzhou. The monks of the temple scattered in all directions, but the Master alone did not leave. The Jin soldiers suddenly arrived and rebuked him, saying: 'Are you not afraid of death?' The Master replied: 'This poor monk's lifelong vow was to build this contemplation hall. Now that I am old, I cannot bear to abandon it to seek survival.' The Jin chieftain, considering him righteous, said to him: 'Go to the north for me and build a contemplation hall of similar scale.' Thereupon, he forced the Master to go. Later generations, grieving and missing him, commemorated the day of his departure as a memorial day (traditionally the fifth day of the first month, but according to the Tongjian of this dynasty, it was the seventh day) and honored him as Venerable Dinghui (Samadhi and Wisdom). A statue was erected to accompany him in the corner of the contemplation room (Zhipan was educated at Fuquan Mountain, and Dinghui belonged to the Caotang lineage, possessing extremely high conduct. He was five generations removed from Zhipan).

Chao Shuo Zhi, styled Yidao, and self-styled Jingyu, held the official position of Daizhi. He was the fourth-generation descendant of Duke Wenyuan Chao Jiong. As the supervisor of the Mingzhou shipyard, he often visited Mingzhi at South Lake, and upon hearing the doctrine of the Three Thousand Realms of Contemplation, he gladly wished to learn and understand its essence. In his later years, he recited the Lotus Sutra daily, calling himself a Tiantai Buddhist monk, and some called him the Old Lotus Sutra Monk of Wei River. After Mingzhi passed away, Chao Shuo Zhi wrote an epitaph for him and commented on it, which was highly regarded at the time (the epitaph can be found in 'Famous Writings on the Light of Teaching').

Chen Guan, styled Yingzhong, a native of Nan Jian, and self-styled Liaoweng, passed the imperial examination at a young age and held the official position of Zhengyan. Upon the death of his parents, he observed mourning by their graves for three years, during which sweet dew descended from the heavens, and auspicious fungus grew on the tomb. He once paid attention to Zen Buddhism and had some insights, observing the Avatamsaka Sutra and understanding the essence of the Dharmadhatu, and therefore submitted a memorial to the throne.

宰相章惇。謫四明。日與明智會。因問天臺宗旨。明智舉止觀不思議境。示以性奪修成無作行之義。公曰。乃知此宗性本現成。又問。現前色身如何觀察。明智曰。法本不生今則無滅。公曰。世人言。其死如歸。不知如歸。乃失家者。自是深達境智之妙。作三千有門頌以示明智。智可之(文見名文光教志)晚年刻意西歸。為明智作觀堂凈土院記。發揮寂光凈土之旨。宗門韙其說(石刻南湖觀堂)公既貶。諸子皆白衣未嘗懷不滿意。宣和六年冬。無疾別家人而逝。紹興中。贈諫議大夫。謚忠肅。

述曰。智者之為道也。廣大悉備。為其徒者。自尊信之。未足以信於人。惟名儒士夫信而學焉。則其道斯為可信也。智者之世。有徐陵柳顧言。荊溪之世。有梁肅李華。慈雲之時。有王文穆馬亮。明智之時。有晁以道陳瑩中。是數君子。不特知道。又能立言以贊之。智者之道。於是愈有光焉。

草堂元法師法嗣

法師道淵。永嘉人。自號息庵。久依扶宗深達觀道。居西湖永明講授有法。嘗謂修性離合之旨。指要雖示其妙。後人或戒異說師收束諸文立為二義。一者約修三性三。與修性對論三以明離合。二者約修九性九。與修性對論三以明離合。初修三性三者。如不二門。性指三障。是故具三。修從性成。成三法

【現代漢語翻譯】 現代漢語譯本： 宰相章惇（Zhang Dun），被貶謫到四明（Siming，地名）。他每天都與明智（Mingzhi，人名）會面，並向他請教天臺宗（Tiantai school）的宗旨。明智舉出止觀（zhiguan，佛教禪修方法）的不思議境（unfathomable state），向他闡釋了性奪修成（xing duo xiu cheng）和無作行（wu zuo xing）的含義。章惇說：『我這才知道這個宗派的自性（self-nature）本來就是現成的。』他又問：『眼前的色身（physical body）應該如何觀察？』明智說：『法（dharma，佛教教義）本來不生，現在也就無滅。』章惇說：『世人說，其死如歸，不知道如歸，乃是失去家園的人。』從此，他深刻地領悟了境（境，境界）和智（智，智慧）的奧妙，寫了《三千有門頌》來展示給明智，明智認可了他的說法（文章見於《名文光教志》）。晚年，他刻意求生西方極樂世界（Western Pure Land），為明智寫了《觀堂凈土院記》，闡發了寂光凈土（Silent Light Pure Land）的宗旨，宗門（Buddhist school）贊同他的說法（石刻在南湖觀堂）。章惇被貶后，他的兒子們都穿著平民的衣服，但他從未表現出不滿。宣和六年（Xuanhe sixth year）冬天，他無疾而終，與家人告別後去世。紹興年間（Shaoxing period），被追贈為諫議大夫（Jianyi dafu），謚號忠肅（Zhongsu）。

評論說：智者（Zhiyi，佛教大師）的道（dao，道路，方法）啊，廣大而完備。作為他的弟子，自己尊崇並相信它，還不足以使別人相信。只有那些著名的儒士和士大夫相信並學習它，那麼他的道才會被人相信。智者的時代，有徐陵（Xu Ling）、柳顧言（Liu Guyan）。荊溪（Jingxi，地名）的時代，有梁肅（Liang Su）、李華（Li Hua）。慈雲（Ciyun，人名）的時代，有王文穆（Wang Wenmu）、馬亮（Ma Liang）。明智的時代，有晁以道（Chao Yidao）、陳瑩中（Chen Yingzhong）。這幾位君子，不僅知道這個道，還能著書立說來讚美它。智者的道，因此更加光輝。

草堂元法師（Caotang Yuan fashi）的法嗣（fasi，佛法繼承人）：

法師道淵（Daoyuan），永嘉（Yongjia，地名）人，自號息庵（Xi'an）。長期依止扶宗（Fuzong），深刻地領悟了觀道（guan dao）。居住在西湖永明（Yongming，地名）講授佛法，很有方法。曾經說過修性離合（xiu xing li he）的宗旨，指要（zhi yao）雖然已經揭示了它的奧妙，但後人或者禁止異說，或者師父收束各種文章，將其立為兩種含義：一種是約修三性三（yue xiu san xing san），與修性（xiu xing）對論，用三（san）來闡明離合（li he）；另一種是約修九性九（yue xiu jiu xing jiu），與修性（xiu xing）對論，用三（san）來闡明離合（li he）。最初的修三性三（xiu san xing san），如不二門（bu er men），性（xing）指的是三障（san zhang，三種障礙），因此具備三（san）。修（xiu）從性（xing）而成，成就三法（san fa）。

【English Translation】 English version: Chancellor Zhang Dun (Zhang Dun), was demoted to Siming (Siming, a place name). He met with Mingzhi (Mingzhi, a person's name) every day and asked him about the tenets of the Tiantai school (Tiantai school). Mingzhi cited the inconceivable state (unfathomable state) of Zhiguan (zhiguan, a Buddhist meditation method), explaining the meaning of Xing duo xiu cheng (xing duo xiu cheng) and Wu zuo xing (wu zuo xing). Zhang Dun said, 'Only now do I know that the self-nature (self-nature) of this school is inherently present.' He then asked, 'How should one observe the present physical body (physical body)?' Mingzhi said, 'The Dharma (dharma, Buddhist teachings) is originally unborn, and therefore there is no extinction now.' Zhang Dun said, 'People say that death is like returning home, but they do not know that returning home is for those who have lost their home.' From then on, he deeply understood the mysteries of Jing (Jing, state) and Zhi (Zhi, wisdom), and wrote the 'Ode to the Three Thousand Gates' to show to Mingzhi, who approved of his statement (the article can be found in 'Famous Articles on Guangjiao Zhi'). In his later years, he deliberately sought rebirth in the Western Pure Land (Western Pure Land), and wrote 'A Record of Guantang Pure Land Courtyard' for Mingzhi, expounding the tenets of the Silent Light Pure Land (Silent Light Pure Land), which was approved by the Buddhist school (Buddhist school) (stone carvings are in Nantang Guantang). After Zhang Dun was demoted, his sons all wore common clothes, but he never showed any dissatisfaction. In the winter of the sixth year of Xuanhe (Xuanhe sixth year), he died without illness, bidding farewell to his family. During the Shaoxing period (Shaoxing period), he was posthumously awarded the title of Jianyi dafu (Jianyi dafu) and given the posthumous title of Zhongsu (Zhongsu).

It is commented: The Dao (dao, path, method) of Zhiyi (Zhiyi, a Buddhist master) is vast and complete. As his disciples, they respect and believe in it themselves, but it is not enough to make others believe. Only when those famous Confucian scholars and scholar-officials believe in and learn it, then his Dao will be believed by others. In the era of Zhiyi, there were Xu Ling (Xu Ling) and Liu Guyan (Liu Guyan). In the era of Jingxi (Jingxi, a place name), there were Liang Su (Liang Su) and Li Hua (Li Hua). In the era of Ciyun (Ciyun, a person's name), there were Wang Wenmu (Wang Wenmu) and Ma Liang (Ma Liang). In the era of Mingzhi, there were Chao Yidao (Chao Yidao) and Chen Yingzhong (Chen Yingzhong). These gentlemen not only knew this Dao, but also wrote books to praise it. Therefore, the Dao of Zhiyi became even more glorious.

The Dharma heir (fasi, Dharma successor) of Caotang Yuan fashi (Caotang Yuan fashi):

Dharma Master Daoyuan (Daoyuan), a native of Yongjia (Yongjia, a place name), styled himself Xi'an (Xi'an). He relied on Fuzong (Fuzong) for a long time and deeply understood the Guan Dao (guan dao). He resided in Yongming (Yongming, a place name) in West Lake and taught the Dharma with great skill. He once said that the tenet of Xiu Xing Li He (xiu xing li he), although the Zhi Yao (zhi yao) has revealed its mysteries, later generations either prohibited different theories, or the master collected various articles and established them as two meanings: one is Yue Xiu San Xing San (yue xiu san xing san), which is discussed in contrast with Xiu Xing (xiu xing), using San (san) to explain Li He (li he); the other is Yue Xiu Jiu Xing Jiu (yue xiu jiu xing jiu), which is discussed in contrast with Xiu Xing (xiu xing), using San (san) to explain Li He (li he). The initial Xiu San Xing San (xiu san xing san), such as the Bu Er Men (bu er men), Xing (xing) refers to the San Zhang (san zhang, three obstacles), therefore it possesses San (san). Xiu (xiu) is formed from Xing (xing), achieving the San Fa (san fa).

爾。又云。一念心因既具三軌。此因成果名三涅槃。又金錍云。本有三種。三理元遍。達性成修。修三亦遍。此皆性三修三六法明離合也。言修性對論三者。以修為能對。性為所對。如不二門云。為對性明修。故合為二。則修二性一。三法明合也。次義言修九者。如不二門云。是則修雖具九則法身般若解脫各各具三。此乃修中自論九法以明離也。然法身中三。雖本屬性。指要判云。雖兼性三咸為所發。故皆屬修。言性九者。如光明句釋金鼓。具有圓空鳴三法。即是一境三諦。又于圓空鳴中各各自具姝大等三。遂有九法既得鼓體。性德中論未涉起修。此則就性中自論九法。以明離也。修性對論九者。如涅槃疏明。體宗用各有三義。體有禮底達。宗有本要助。用有本當自在。此約修六性三以明離也(云云)。師示寂當盛暑。停龕旬日體色不變。白乳流涌香若蓮華。人取乳可涂面。將葬路經一庵。紼斷不進。異香徹庵中。易紼重不能舉。庵主舊有微憾。乃悔謝曰。曾有小犯故蒙見誡。乃隨眾舁之遂行。葬及三年。忽大風折木壞其塔。滿龕舍利。若天彰其德云。

安國惠法師法嗣(神照下第四世)

法師瞭然。臨海薛氏。母禱山兵寺石像前。夢至佛殿見僧持蓮華令食之。且曰。汝生子當出家。后十三月而孕。四歲

【現代漢語翻譯】 現代漢語譯本： 爾。又說，一念心因既然具備三軌（指法身、般若、解脫），這個因所成就的果就稱為三涅槃（指性凈涅槃、圓凈涅槃、方便凈涅槃）。又《金錍論》說，本具三種（指法身、般若、解脫），這三種理體原本週遍。通達自性成就修德，修德的三種（指法身、般若、解脫）也周遍。這些都是從自性三法和修德三法這六法來闡明離合的關係。說到修與性相對而論三法，是以修作為能對，自性作為所對。如《不二門論》所說，爲了針對自性而闡明修德，所以合起來成為二。那麼修是二，自性是一，這是三法闡明合的關係。其次從意義上說修德具備九法，如《不二門論》所說，這樣修德雖然具備九法，但法身、般若、解脫各自具備三種。這乃是在修德中自身闡述九法來闡明離的關係。然而法身中的三種，雖然本來屬於自性，但《指要判》說，雖然兼具自性三法，但都作為所引發的，所以都屬於修德。說到自性具備九法，如《光明句釋金鼓》所說，具有圓、空、鳴三種法，即是一境三諦（指空諦、假諦、中諦）。又在圓、空、鳴中各自具備姝、大等三種，於是有九法已經得到鼓的本體。自性之德中論述尚未涉及起修。這則是就自性中自身論述九法，來闡明離的關係。修與性相對而論九法，如《涅槃經疏》所闡明，體、宗、用各有三種意義。體有禮底達，宗有本要助，用有本當自在。這是用修德六法和自性三法來闡明離的關係（以上略）。 法師圓寂時正值盛夏，停放靈龕十日，遺體顏色不變，白色乳汁涌出，香氣如同蓮花。人們取乳汁可以塗抹面部。出殯時路過一座庵，牽引棺材的繩索斷裂無法前進，異香充滿庵中。庵主過去曾有小小的怨恨，於是懺悔謝罪說，『過去曾有小小的過錯，所以蒙受告誡。』於是跟隨眾人抬棺才得以繼續前行。安葬三年後，忽然大風吹斷樹木損壞了塔，塔中滿是舍利，好像上天彰顯他的德行一樣。

安國惠法師法嗣（神照下第四世）

法師瞭然，臨海薛氏。母親在山兵寺石像前祈禱，夢見到了佛殿，看見僧人拿著蓮花讓她吃，並且說，『你生的兒子應當出家。』後來十三個月就懷孕了，四歲

【English Translation】 English version: Furthermore, it is said, 'A single thought-moment of mind, as cause, inherently possesses the Three Aspects (Dharmakāya, Prajñā, and Liberation). The fruition of this cause is named the Three Nirvāṇas (Self-Nature Purity Nirvāṇa, Complete Purity Nirvāṇa, and Expedient Purity Nirvāṇa).' Also, the 'Golden Needle' states, 'Originally possessing three (Dharmakāya, Prajñā, and Liberation), these three principles are fundamentally pervasive. Attaining the nature accomplishes cultivation, and the three of cultivation (Dharmakāya, Prajñā, and Liberation) are also pervasive.' These all use the six dharmas of inherent nature and cultivated practice to clarify the relationship of separation and union. When discussing the three dharmas in relation to cultivation and nature, cultivation is taken as the 'able to relate to,' and nature as the 'related to.' As the 'Non-Dual Gate' states, 'To clarify cultivation in relation to nature, they are combined into two.' Thus, cultivation is two, and nature is one, clarifying the union of the three dharmas. Secondly, in terms of meaning, cultivation possesses nine, as the 'Non-Dual Gate' states, 'Thus, although cultivation possesses nine, the Dharmakāya, Prajñā, and Liberation each possess three.' This is discussing the nine dharmas within cultivation itself to clarify separation. However, the three within Dharmakāya, although originally belonging to nature, the 'Essential Judgment' states, 'Although also possessing the three of nature, they are all considered to be manifested, thus all belonging to cultivation.' When speaking of nature possessing nine, as the 'Explanation of the Golden Drum' states, it possesses the three dharmas of roundness, emptiness, and sound, which are the Three Truths in a single realm (the Truth of Emptiness, the Truth of Provisional Existence, and the Truth of the Middle Way). Furthermore, within roundness, emptiness, and sound, each possesses three such as beauty and greatness, thus there are nine dharmas that have already obtained the essence of the drum. The discussion of inherent virtues has not yet involved the arising of cultivation. This is discussing the nine dharmas within nature itself to clarify separation. When discussing the nine dharmas in relation to cultivation and nature, as the 'Nirvāṇa Sūtra Commentary' clarifies, essence, principle, and function each have three meanings. Essence has 'ritual, foundation, attainment,' principle has 'root, essential, assistance,' and function has 'original, appropriate, freedom.' This uses the six dharmas of cultivation and the three of nature to clarify separation (etc.). When the Master passed away, it was mid-summer. The body was placed in the reliquary for ten days, and the color of the body did not change. White milk flowed out, and the fragrance was like lotus flowers. People took the milk and could apply it to their faces. During the funeral procession, when passing a hermitage, the ropes pulling the coffin broke and could not be moved forward. A strange fragrance permeated the hermitage. The hermit, who had previously held a slight resentment, then repented and apologized, saying, 'I had a small transgression in the past, so I received this admonishment.' Then he followed the crowd to carry the coffin, and they were able to proceed. After three years of burial, suddenly a great wind broke the trees and damaged the pagoda. The pagoda was filled with śarīra (relics), as if heaven was manifesting his virtue.

Successor of Dharma Master Hui of Anguo (4th Generation after Shenzhao)

Dharma Master Liaoran, of the Xue family of Linhai. His mother prayed before the stone statue at the Shanbing Temple, and dreamed that she arrived at the Buddha hall and saw a monk holding a lotus flower and telling her to eat it, and saying, 'The son you bear should leave home.' Later, she became pregnant after thirteen months, and at the age of four

母念出家。則誰當爲嗣。夢神人叱之曰。何爽前囑。遂諾之。十六具戒。從安國學教觀。慧解驟發。嘗夢坐盤石泛大海。望大士坐山上竹林間。師曰。平生持尊號今得見之。遂正立說百偈以贊。覺憶其半。自是頓發辨才。侍安國遷白蓮。未幾去謁明智。智問華嚴十法界。大論三世間。法華十如是。三處文義。共成三千。荊溪何云指的妙境出自法華。師曰。華嚴大論。是死法門。法華十如是。是活法門。智首肯之。時晁說之。嘗謁明智。因與師論此道。待之如同學。四明講者道如。辭氣毅然時號如虎。與師難問必為之屈。明智舉主廣嚴。師曰。吾不當負所得。卒為安國嗣。六年遷白蓮。居山二十四年。學者常五六百人。紹興戊午。寧海建大會請師說法。有使者持牒來曰。兜率天請師說法。師曰。此間法會未散。使曰。符不可緩當先。其次者即毀師名而去。紹興辛酉五月。夢兩龍戲空中。一化為神人。袖出書曰。師七日當行。師唯唯。既寤集眾說法。復大書曰。因唸佛力得歸極樂。凡在吾徒宜當力學。即沐浴更衣。與眾同誦阿彌陀經。至西方世界而逝。能仁行人。聞天樂音。祥光屬天。眾謂師報居凈土。而先赴兜率之請也。八月葬東岡。錫號智涌。郡祈雨于玉溪。眾苦路險。師咒龍使移之。是夜風雨大作。旦見潭在所指夷

坦處。述宗圓記五卷。釋南嶽止觀樞要二卷。釋十不二門。虎溪集八卷。

法師智仙。仙居李氏。號真教。幼不樂世俗。常曰。世間榮富何能免我一生清志耶。遂服方袍。遊學至天竺。得觀道于明義首座。還鄉依白蓮惠師聽止觀大有發明。久之章嗣其席。常時繫念唯在凈土。或曰。法華三昧。一土一切土。一身一切身。一佛一切佛。何不依止觀修法華三昧而為往生之因。師曰。荊溪云。分別功德品中。直觀此土四土具足。故此佛身即三佛身。此大眾即一切眾。以惑未斷故。安樂行是同居凈土行之氣分故不離同居穢見同居凈。問者曰。同居類多何必極樂。師曰。教說多故。宿緣厚故。令專注故。是攝生故。師當結制稍覺微恙。乃詣辭郡縣。還寺杜門絕客。眾請用醫。令厚贐謝去之。即易床西向。設彌陀像。請行人諷經。終卷而化。時能仁聞唸佛聲沸天仙樂盈耳。塔于院東北隅。

首座梵章。學惠法師悉通其旨。屢居白蓮座端。講唱有法學者宗尚。謙抑不肯出世人高其風。著圓覺經疏一卷。時稱簡正。

北禪梵法主法嗣

法師惠深。幼遍歷講席。及見北禪洞悟觀道。后法王歸寂。師繼踵行化。當建炎兵毀之餘。極力土木卒還舊制。領徒說法未嘗一日以事廢。將建大殿。眾勉見巨室。師曰。若使出

【現代漢語翻譯】 現代漢語譯本： 坦處。述宗圓記五卷。 釋南嶽止觀樞要二卷。 釋十不二門。 虎溪集八卷。

法師智仙（Zhixian，人名）。仙居李氏。號真教。幼時不喜世俗之事，常說：『世間的榮華富貴怎麼能免除我一生的清凈志向呢？』於是剃度出家，遊學至天竺（Tianzhú，古代印度），從明義首座（Mingyi Shouzhu）處得到觀道的法門。返回家鄉后，依止白蓮惠師（Bailian Huishi）聽聞止觀，大有領悟。之後繼承了他的位置。常常心心念念都在凈土。有人問：『法華三昧（Fahua Sanmei）說，一土即一切土，一身即一切身，一佛即一切佛，為什麼不依止觀修習法華三昧，作為往生的因呢？』智仙法師說：『荊溪（Jingxi，地名）說，在《分別功德品》中，直接觀照此土就具備四土。所以此佛身即是三佛身，此大眾即是一切眾。因為惑業未斷的緣故，安樂行是同居凈土之行的氣分，所以不離同居穢土而見同居凈土。』問者說：『同居的種類很多，為什麼一定要去極樂世界呢？』智仙法師說：『因為教義中對此說得很多，因為宿世的因緣深厚，爲了讓人專注，這是爲了攝受眾生。』智仙法師在結夏安居時，稍微感到身體不適，於是向郡縣告辭，回到寺廟閉門謝客。眾人請求請醫生，智仙法師讓人送上厚禮謝絕了他們。隨即更換床鋪面朝西方，設定彌陀佛像，請修行人誦經。誦經完畢后圓寂。當時，人們聽到唸佛的聲音響徹天空，仙樂盈耳。在寺院的東北角建塔安葬。

首座梵章（Fanzhang，人名），向惠法師（Huifa，人名）學習，完全通達了他的旨意。多次坐在白蓮座的頂端，講經說法有法度，學者們都很推崇。他謙虛退讓，不肯出世做官，人們都很敬佩他的風範。著有《圓覺經疏》一卷，當時被稱為簡正。

北禪梵法主（Beichan Fanfazhu）的法嗣：

法師惠深（Huishen，人名），年幼時遍訪各處講席，後來見到北禪（Beichan）而徹底領悟觀道。之後法王（Fawang）圓寂，惠深法師繼承他的事業，弘揚佛法。在建炎年間兵火摧毀之後，極力進行土木工程，最終恢復了原來的規模。帶領徒弟說法，沒有一天因為事務而耽誤。將要建造大殿時，眾人勸他去拜見有權勢的人，惠深法師說：『如果使

【English Translation】 English version: Tan Chu. Shuzong Yuanji, 5 volumes. Explanation of Nanyue Zhiguan Shunyao, 2 volumes. Explanation of the Ten Non-Dual Gates. Tiger Creek Collection, 8 volumes.

Dharma Master Zhixian (Zhixian, personal name). A member of the Li family from Xianju. He was known as Zhenjiao. From a young age, he disliked worldly affairs and often said, 'How can worldly glory and wealth exempt me from my lifelong aspiration for purity?' Thereupon, he donned the monastic robes and traveled to Tianzhu (Tianzhu, ancient India) to study. He obtained the method of contemplation from Chief Monk Mingyi (Mingyi Shouzhu). After returning to his hometown, he relied on Master Hui of Bailian (Bailian Huishi) to listen to Zhiguan, gaining great insight. Later, he succeeded to his position. His constant thought was solely on the Pure Land. Someone asked, 'The Lotus Samadhi (Fahua Sanmei) says, one land is all lands, one body is all bodies, one Buddha is all Buddhas. Why not rely on Zhiguan to cultivate the Lotus Samadhi as a cause for rebirth?' Dharma Master Zhixian said, 'Jingxi (Jingxi, place name) said that in the 'Distinguishing Merits' chapter, directly contemplating this land is to possess the four lands. Therefore, this Buddha body is the three Buddha bodies, and this assembly is all assemblies. Because delusion has not been severed, the practice of peaceful abiding is the atmosphere of the practice of the Pure Land of Coexistence, so one does not leave the defiled Coexistence Land to see the pure Coexistence Land.' The questioner said, 'There are many types of Coexistence Lands, why must it be the Land of Ultimate Bliss?' Dharma Master Zhixian said, 'Because the teachings speak of it often, because of deep karmic connections from past lives, to make one focused, and because it is to gather sentient beings.' When Dharma Master Zhixian was observing the summer retreat, he felt slightly unwell, so he bid farewell to the prefecture and county officials and returned to the temple, closing the doors and refusing guests. The assembly requested to call a doctor, but Dharma Master Zhixian had them send generous gifts to decline. Immediately, he changed the bed to face west, set up an image of Amitabha Buddha, and requested practitioners to recite the scriptures. He passed away after the recitation was completed. At that time, people heard the sound of reciting the Buddha's name resounding through the sky, and celestial music filled their ears. A pagoda was built in the northeast corner of the temple for his remains.

Chief Monk Fanzhang (Fanzhang, personal name) studied with Dharma Master Hui (Huifa, personal name) and fully understood his teachings. He repeatedly sat at the head of the Bailian seat, and his lectures and recitations were methodical, which scholars admired. He was humble and modest, unwilling to enter worldly affairs, and people admired his character. He wrote a commentary on the 'Perfect Enlightenment Sutra', 1 volume, which was known as simple and correct at the time.

Successor of the Dharma of Beichan Fanfazhu (Beichan Fanfazhu):

Dharma Master Huishen (Huishen, personal name) traveled to various lecture halls in his youth. Later, upon seeing Beichan (Beichan), he thoroughly understood the path of contemplation. After Dharma King (Fawang) passed away, Dharma Master Huishen continued his work of propagating the Dharma. After the destruction caused by the Jianyan war, he made great efforts in construction and finally restored the original scale. He led his disciples in teaching the Dharma, never neglecting it for even a day due to affairs. When he was about to build the main hall, the assembly urged him to meet with powerful figures. Dharma Master Huishen said, 'If'

門干施主。不如閉戶禱諸天。精意所感施者自至。師正席二十九年。有僧善居。為知事亦如之。清儉勤力輔贊有理。人或與錢。即腰纏手捥。自攜以歸。慮費腳金損施福也。

德藏瑛法師法嗣

法師思凈。錢唐喻氏。受法華于瑛師。既悟厥旨。復深研凈土之觀。專志唸佛日課觀經大觀初。于郡城北關創精舍。扁曰妙行。領徒乞食。期飯僧百萬。不二十年竟逾八倍。建十蓮華藏。規制巧妙。為天下輪藏之冠。尤精畫佛。每運筆先於靜室唸佛觀想。一日畫丈六像。見佛光良久。眾皆瞻禮。師於是時頓悟筆法之妙。於是人間咸稱為喻彌陀。嘗于西湖北山鑿石作彌勒像露半軀于嚴。識者以為深谷為陵之日。必有繼成全身如三生石像者。宣和初。盜起清溪犯錢唐。師告渠魁。愿以身代一城人命。賊義之。妖鋒為戢。紹興庚申冬。端坐想佛七日不廢。忽起然香供佛歸座趺坐而化。旬日頂上溫暖面體紅潤。見者謂其猶生葬於法堂之右。

車溪卿法師法嗣(南屏下第四世)

法師可觀。字宜翁。華亭戚氏。年十六具戒。依南屏精微。師聞車溪聲振江浙。負笈從之。一日聞舉唱曰。般若寂寥。忽有悟入。如服一杯降氣湯。玉慧覺有橫山命。師偕行讀指要。至若不謂實鐵床非苦變易非遷。嘆曰。語言文字皆糠秕耳

【現代漢語翻譯】 現代漢語譯本： 門干施主啊，不如關上門去向諸天祈禱，只要心意虔誠，自然會有人來佈施。師正禪師主持寺院二十九年，有一位名叫善居的僧人，擔任知事也像他一樣清廉節儉、勤奮努力，盡心輔佐。有人給他錢，他就用腰帶纏起來或者用手握著，自己帶回家，是擔心花費路費會損耗佈施的福報。

德藏瑛法師的法嗣

法師思凈，是錢塘（今杭州）人喻氏之子。他從瑛法師那裡學習《法華經》，領悟了其中的精髓，又深入研究凈土的觀想方法，專心致志地念佛，每日的功課從觀想《觀無量壽經》開始。大觀初年，他在郡城北關建立了一座精舍，命名為『妙行』，帶領弟子們乞食，發願供養一百萬僧人。不到二十年，實際供養的僧人數量超過了八倍。他建造了十座蓮華藏，設計巧妙，是天下輪藏中的佼佼者。他還擅長繪畫佛像，每次動筆之前，都會先在靜室裡唸佛觀想。有一天，他畫一丈六高的佛像時，看見佛光顯現了很久，眾人都瞻仰禮拜。思凈法師就在這時頓悟了繪畫的奧妙。於是，人們都稱他為『喻彌陀』。他曾經在西湖北山開鑿石頭，雕刻彌勒佛像，只露出半個身軀在山崖上。有見識的人認為，等到深谷變成山陵的那一天，一定有人會繼續完成整個佛像，就像三生石的傳說一樣。宣和初年，清溪的盜賊作亂，侵犯錢塘。思凈法師告訴賊首，願意用自己的性命代替全城百姓的性命。盜賊被他的義舉感動，就收斂了鋒芒。紹興庚申年冬天，思凈法師端坐在座位上，觀想佛像七天沒有間斷。忽然起身點燃香供佛，回到座位上結跏趺坐而圓寂。十天後，頭頂依然溫暖，面色紅潤，看見的人都說他好像還活著一樣，於是將他安葬在法堂的右邊。

車溪卿法師的法嗣（南屏下第四世）

法師可觀，字宜翁，是華亭（今上海松江）人戚氏之子。十六歲時受具足戒，依止南屏精微禪師。後來聽說車溪卿法師在江浙一帶聲名遠揚，就揹著書箱去跟隨他學習。有一天，聽到車溪卿法師舉唱『般若寂寥』，忽然有所領悟，就像喝了一杯降氣湯一樣。玉慧禪師覺得可觀禪師有橫山的命，可觀禪師就和他一起閱讀《指要》。讀到『若不謂實鐵床非苦變易非遷』時，感嘆道：『語言文字都是糠秕啊！』

【English Translation】 English version: Benefactor Mengan, it is better to close your door and pray to the heavens. If your sincerity is profound, givers will naturally come. Master Shizheng presided over the temple for twenty-nine years. There was a monk named Shanju, who, as the administrator, was also honest and frugal, diligent and hardworking, and assisted with reason. If someone gave him money, he would wrap it around his waist or hold it in his hand, carrying it home himself, fearing that the cost of travel would diminish the merit of the offering.

Successor of Dharma Master Dezang Ying

Dharma Master Sijing, of the Yu family of Qiantang (present-day Hangzhou), received the Lotus Sutra from Master Ying. Having understood its essence, he further studied the contemplation methods of Pure Land, dedicating himself to reciting the Buddha's name, beginning his daily practice with contemplation of the Contemplation Sutra. In the early years of the Daguan era, he founded a hermitage in the northern pass of the county seat, named 'Myoho' (Wonderful Practice), leading his disciples to beg for food, vowing to feed one million monks. In less than twenty years, the actual number of monks fed exceeded eight times that. He built ten Lotus Garb Repositories, ingeniously designed, the best of all rotating sutra repositories in the land. He was also skilled in painting Buddhas. Before each brushstroke, he would first recite the Buddha's name and contemplate in a quiet room. One day, while painting a sixteen-foot-tall image, he saw the Buddha's light for a long time, and everyone gazed and paid homage. At that moment, Master Sijing suddenly realized the mystery of brushwork. Therefore, people called him 'Yu Amitabha'. He once carved a Maitreya image out of stone on the North Mountain of West Lake, exposing only half of his body on the cliff. Those with knowledge believed that on the day when the deep valley becomes a hill, someone will surely continue to complete the entire image, like the legend of the Three Lives Stone. In the early years of the Xuanhe era, bandits rose up in Qingxi and invaded Qiantang. Master Sijing told the bandit leader that he was willing to sacrifice his life in exchange for the lives of the people of the entire city. The bandit was moved by his righteousness and restrained his attack. In the winter of the Gengshen year of the Shaoxing era, Master Sijing sat upright, contemplating the Buddha for seven days without interruption. Suddenly, he got up, burned incense to offer to the Buddha, returned to his seat, sat in the lotus position, and passed away. Ten days later, the top of his head was still warm, and his face was rosy. Those who saw him said he seemed to be still alive, so they buried him to the right of the Dharma hall.

Successor of Dharma Master Chexi Qing (Fourth Generation Below Nanping)

Dharma Master Kewan, styled Yi Weng, of the Qi family of Huating (present-day Songjiang, Shanghai), took the full precepts at the age of sixteen, relying on Master Nanping Jingwei. Later, hearing that Dharma Master Chexi Qing's reputation was resounding throughout Jiangzhe, he carried his books and followed him to study. One day, hearing Master Chexi Qing chant 'Prajna is desolate', he suddenly had an awakening, like drinking a cup of Qi-reducing soup. Zen Master Yuhui felt that Zen Master Kewan had the destiny of Hengshan, so Zen Master Kewan read the Essentials with him. When he read 'If one does not consider the iron bed to be truly painful, change and transformation are not impermanent', he sighed, 'Words and language are all chaff!'

。建炎初主嘉禾壽聖。遷當湖德藏。居閱世堂。為楞嚴補註。以祥符延閃兩載。以疾反當湖南林。一室蕭然人不堪之。則曰。松風山月。此我無盡衣缽也。乾道七年。丞相魏杞出鎮姑蘇。請主北禪。入門適當九日。指座云胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。魏公擊節不已。及得所遺法語謝曰。當日卷卷斯道。不敢孤負竹庵。淳熙七年。皇子魏王牧四明(諱愷謚惠憲王孝宗次子)用月堂遺書之薦。請主延慶。時已八十九歲。抵行在所而聞王薨師在天竺受請曰。王旨如生。豈當有辭。遂行至南湖眾見行李寂寂莫不歎服。不二載復歸當湖竹庵。九年二月十九無疾而逝。壽九十一。荼毗舌根不壞舍利莫知其算。塔德藏之觀堂。師五住當湖。皆退隱於竹庵。因以為目。杲大慧自徑山行化。來訪當湖對語終日。敬之曰教海老龍也。師見齋房安像即誡之曰。汝起居無禮說無益語。少時焚香之敬。不補終日媟嫚之罪也。著楞嚴說題集解。補註共四卷。蘭盆補註二卷。金剛通論事說各一卷。圓覺手鑒。竹庵錄各一卷。山家義苑二卷。

法師有朋。金華人。自號牧庵。一家教文背誦幾半。初學于慈圓覺。復往謁車溪。晝夜扣請盡得其道。主仙譚講止觀。天衣持師分衛至境(梵語分衛此云乞食)入寺

【現代漢語翻譯】 現代漢語譯本：建炎初年，他主持嘉禾壽聖寺。后遷往當湖德藏寺，居住在閱世堂，為《楞嚴經》補寫註釋。祥符、延閃年間，因病返回當湖南林。他的住所簡陋，一般人難以忍受，但他卻說：『松風山月，這是我用之不竭的衣缽啊。』乾道七年，丞相魏杞出任姑蘇鎮守，邀請他主持北禪寺。入門那天恰逢九月初九，他指著座位說：『胸中一寸灰已經冷卻，頭上千莖雪還未消融。老朽的腳步只適合在平地上行走，不知為何事又要登高呢？』魏公聽后讚歎不已。後來得到竹庵遺留的法語，魏公寫信感謝說：『當日我定當努力學習佛法，不敢辜負竹庵的教誨。』淳熙七年，皇子魏王牧四明（名諱愷，謚號惠憲王，孝宗次子），因月堂遺書的推薦，邀請他主持延慶寺。當時他已經八十九歲高齡。抵達臨安府後，聽說魏王去世，師父在天竺寺接受邀請說：『魏王的旨意如同還在世一樣，怎能推辭呢？』於是前往南湖，眾人見他行李簡樸，無不歎服。不到兩年，又回到當湖竹庵。淳熙九年二月十九日，無疾而逝，享年九十一歲。火化后，舌根沒有損壞，舍利數量無法計算。塔建在德藏寺的觀堂。師父五次住在當湖，都退隱在竹庵，因此用『竹庵』作為他的名號。杲（Gao）大慧（Dahui）從徑山（Jingshan）遊方弘法，來拜訪當湖，與師父對談終日，敬佩地說他是『教海老龍』。師父見齋房裡安放著佛像，就告誡他說：『你起居無禮，說些無益的話，少時焚香的敬意，也彌補不了終日輕慢的罪過。』他著有《楞嚴說題集解》、《補註》共四卷，《蘭盆補註》二卷，《金剛通論事說》各一卷，《圓覺手鑒》、《竹庵錄》各一卷，《山家義苑》二卷。 法師有朋（Youpeng），金華人，自號牧庵（Mu'an）。一家對儒家經典幾乎都能背誦。起初向慈圓覺（Ciyuanjue）學習，後來又去拜訪車溪（Chexi），日夜請教，盡得其道。主持仙譚寺，講解止觀。天衣持（Tianyi Chi）師分衛至境（梵語分衛，此云乞食），進入寺廟。

【English Translation】 English version: In the early years of Jianyan (建炎), he presided over Jiahe Shousheng Temple (嘉禾壽聖寺). Later, he moved to Dezang Temple (德藏寺) in Danghu (當湖), residing in Yueshi Hall (閱世堂), and supplemented annotations for the Shurangama Sutra (楞嚴經). During the Xiangfu (祥符) and Yanshan (延閃) years, he returned to Nanlin (南林) in southern Danghu due to illness. His residence was simple, which ordinary people could hardly bear, but he said: 'The pine breeze and mountain moon are my inexhaustible alms bowl.' In the seventh year of Qiandao (乾道), Prime Minister Wei Qi (魏杞) was appointed to guard Gusu (姑蘇) and invited him to preside over Beichan Temple (北禪寺). On the day of entering the temple, which happened to be the ninth day of the ninth month, he pointed to the seat and said: 'An inch of ash in my chest has cooled, and a thousand strands of snow on my head have not yet melted. My old steps are only suitable for walking on flat ground, I don't know why I have to climb high again?' Duke Wei (魏公) was full of praise after hearing this. Later, after obtaining the Dharma words left by Zhuan (竹庵), Duke Wei wrote a letter of thanks, saying: 'On that day, I will definitely study the Dharma diligently and dare not fail Zhuan's (竹庵) teachings.' In the seventh year of Chunxi (淳熙), Prince Wei (魏王) of the emperor, Mu Siming (牧四明) (named Kai (愷), posthumously named Huixian Wang (惠憲王), the second son of Emperor Xiaozong (孝宗)), was recommended by the posthumous writings of Yuetang (月堂) and invited him to preside over Yanqing Temple (延慶寺). At that time, he was already eighty-nine years old. After arriving in Lin'an Prefecture (臨安府), he heard of the death of Prince Wei (魏王). The master accepted the invitation at Tianzhu Temple (天竺寺) and said: 'Prince Wei's (魏王) will is as if he were still alive, how can I refuse?' So he went to Nanhu (南湖), and everyone was amazed to see his simple luggage. In less than two years, he returned to Zhuan (竹庵) in Danghu (當湖). On the nineteenth day of the second month of the ninth year of Chunxi (淳熙), he passed away without illness at the age of ninety-one. After cremation, the root of his tongue was not damaged, and the number of relics was incalculable. The pagoda was built in Guantang (觀堂) of Dezang Temple (德藏寺). The master lived in Danghu (當湖) five times, and all retired to Zhuan (竹庵), so 'Zhuan (竹庵)' was used as his name. Gao (杲) Dahui (大慧) traveled from Jingshan (徑山) to propagate the Dharma and visited Danghu (當湖). He talked with the master all day long and admired him as 'Old Dragon of the Sea of Teachings'. The master saw that a Buddha statue was placed in the Zhai room and warned him: 'You are rude in your daily life and say useless words. The respect of burning incense for a short time cannot make up for the sin of contempt all day long.' He wrote 'Explanation and Commentary on the Shurangama Sutra (楞嚴經)', a total of four volumes, 'Supplement to the Ullambana Sutra (蘭盆補註)' two volumes, 'General Discussion on the Diamond Sutra (金剛通論事說)' one volume each, 'Handbook of Perfect Enlightenment (圓覺手鑒)', 'Records of Zhuan (竹庵)' one volume each, and 'Garden of Mountain Home (山家義苑)' two volumes. The Dharma master Youpeng (有朋), a native of Jinhua (金華), styled himself Mu'an (牧庵). His family could recite almost all Confucian classics. At first, he studied with Ciyuanjue (慈圓覺), and later he visited Chexi (車溪), asking for advice day and night, and obtained his way completely. He presided over Xiantan Temple (仙譚寺) and lectured on Zhi Guan (止觀). Master Tianyi Chi (天衣持) went to the realm of Fenwei (分衛) (Sanskrit Fenwei, meaning begging for food) and entered the temple.

就聽。至破法遍。橫破九種禪那。皆非圓頓行人入道之門。持竦然曰。我所未聞之說也設禮而去。湖人薛氏婦早喪不得脫。其家齋千僧誦金剛般若請師演說經旨。婦憑語曰。謝翁婆一卷經今得解脫。翁問千僧同誦。何言一卷。答曰。朋法師所誦者。蓋師誦時不接世語。兼解義為勝也。徙能仁。講道日盛。晚主延慶。初升座敘謝云。有朋自遠方來。聞者莫不心悅。于方丈扁一室。曰六經堂。中設一幾。而初無文字。士夫怪其誕。眾至寺欲屈之。師令侍者先語之曰。諸賢欲何相見。若賓禮則對坐商略。若請益則侍立發問。若索難則容先伸三問。咸曰。乞從賓禮。及對語援引不已。乃知六經在胸中也。每臨講不預觀文。嘗曰。我七番講止觀。于正修中未嘗道著一字。又曰。大部中欲作一難。如片紙大亦不成。所謂文字性離皆解脫也。故今教苑略無義目。唯十不二門口義。才露一班耳。或問十境十乘方成觀法。荊溪何云不待觀境方名修觀。師曰。向伊道。攝事成理了也。又問。圓頓教中為立陰否。師高聲一喝云。陰入重擔常自現前。何更問立不立。一日講調御丈夫。數士人至。師曰。若在儒教論丈夫事。如忠臣事君不顧身。勇士赴難不畏死。立天下之大事。成百世之顯名。不為聲色名利之所惑溺。皆名丈夫。若在吾教。則一心

【現代漢語翻譯】 現代漢語譯本：於是聽從了他的建議。直到他破斥了各種錯誤的佛法觀點。橫向破斥了九種禪那（dhyāna，禪定），認為這些都不是圓頓行人（yuándùn xíngrén，頓悟法門的修行者）入道的正門。聽者悚然動容，說：『我從未聽過這樣的說法。』於是行禮告辭。湖州的薛氏婦人早逝，未能超脫。她的家人在寺廟齋請一千名僧人誦讀《金剛般若經》（Jīngāng Bōrě Jīng，Vajracchedikā Prajñāpāramitā Sūtra），並請法師講解經文的要旨。婦人附在別人身上說：『感謝翁婆誦讀一卷經文，我現在得以解脫。』翁問：『一千名僧人一同誦讀，為何只說一卷？』答道：『是朋法師所誦讀的那一卷。因為朋法師誦經時，不夾雜世俗的言語，而且理解經文的含義，所以功德殊勝。』後來，他遷居到能仁寺（Néngrén Sì）。講經說法日益興盛。晚年主持延慶寺（Yánqìng Sì）。初次升座講法時，敘述並感謝說：『有朋自遠方來，聽聞者沒有不心生喜悅的。』於是在方丈室闢出一間房，題名為『六經堂』。堂中設定一張矮幾，但起初上面沒有任何文字。士大夫們覺得他很荒誕，許多人來到寺廟想要責難他。法師讓侍者先對他們說：『諸位賢士想要如何相見？如果是以賓客之禮相待，那就對坐商議；如果是請教問題，那就侍立一旁發問；如果是想要詰難，那就容許我先提出三個問題。』眾人都說：『我們希望以賓客之禮相待。』等到對談時，法師引經據典，滔滔不絕，眾人才知道六經的內容都在他的胸中。每次講經說法，他都不事先看講稿。他曾說：『我七次講解《止觀》（Zhǐguān，止觀），在正修止觀的過程中，從未說過一個字。』又說：『在大部頭的經書中，想要找出一個難題，即使像一片紙那麼大也找不到。』這就是所謂的文字的本性是遠離一切束縛，都是解脫。所以，如今教苑中幾乎沒有義理的綱目，只有《十不二門》（Shí Bù'è Mén）的口義，才稍微顯露了一點端倪。有人問：『必須具備十境（shí jìng，十種境界）和十乘（shí shèng，十種修行方法）才能成就觀法，荊溪（Jīngxī，指湛然）為何說不等待觀境才能名為修觀？』法師說：『這是因為他所說的是，攝事成理，已經領悟了事相即是理體的道理。』又有人問：『圓頓教中是否設立五陰（wǔyīn，五蘊）？』法師高聲一喝說：『五陰的重擔常常自己顯現於眼前，為何還要問設立不設立？』有一天，法師講解《調御丈夫》（Tiáo Yù Zhàngfū），有幾位士人來到。法師說：『如果在儒教中談論丈夫的事，就像忠臣侍奉君主不顧自身，勇士奔赴危難不怕犧牲，建立天下的大事業，成就百世的顯赫名聲，不被聲色名利所迷惑，這樣的人都可稱為丈夫。如果在我們佛教中，則一心……』 現代漢語譯本：一心

【English Translation】 English version: Thereupon, he listened to his advice. Until he refuted all erroneous views of the Dharma. Horizontally refuting the nine dhyānas (禪那, meditative states), considering them not to be the proper gateway to enlightenment for practitioners of the sudden enlightenment school (圓頓行人, yuándùn xíngrén). The listener, startled, said, 'I have never heard such a teaching.' Then, he bowed and took his leave. A woman of the Xue family in Huzhou, having died young and unable to be liberated, her family held a vegetarian feast for a thousand monks to recite the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經, Jīngāng Bōrě Jīng) and invited the master to explain the essence of the scripture. The woman possessed someone and said, 'Thank you, elders, for reciting a volume of scripture; I am now liberated.' The elder asked, 'A thousand monks recited together, why do you say one volume?' The reply was, 'It is the volume recited by Dharma Master Peng. Because Dharma Master Peng did not mix worldly speech when reciting the scripture and also understood the meaning of the scripture, his merit is superior.' Later, he moved to Nengren Temple (能仁寺, Néngrén Sì). His preaching of the Dharma flourished daily. In his later years, he presided over Yanqing Temple (延慶寺, Yánqìng Sì). When he first ascended the seat to preach, he narrated and expressed his gratitude, saying, 'A friend has come from afar, and there is no one who hears of it who is not delighted.' Therefore, he set aside a room in the abbot's quarters and named it 'Hall of the Six Classics' (六經堂). In the hall, there was a low table, but initially, there were no writings on it. The scholars found him absurd, and many came to the temple wanting to challenge him. The master had his attendant first say to them, 'How do you gentlemen wish to meet? If it is as guests, then we will sit and discuss; if it is to ask for instruction, then stand and ask questions; if it is to challenge, then allow me to first ask three questions.' They all said, 'We wish to meet as guests.' When they engaged in conversation, the master quoted scriptures and classics incessantly, and they then knew that the content of the Six Classics was in his mind. Every time he preached, he did not preview the text. He once said, 'I have lectured on the Zhǐguān (止觀, Concentration and Insight) seven times, and in the process of correctly practicing Zhǐguān, I have never uttered a single word.' He also said, 'In the great scriptures, if one wants to find a difficult question, even as small as a piece of paper, it cannot be found.' This is what is meant by the nature of words being free from all bonds, all being liberation. Therefore, in the teaching garden today, there are almost no outlines of meaning, only the oral teachings of the 'Ten Non-Dual Gates' (十不二門, Shí Bù'è Mén) that have slightly revealed a glimpse. Someone asked, 'One must possess the ten realms (十境, shí jìng) and the ten vehicles (十乘, shí shèng) to achieve the practice of contemplation. Why does Jingxi (荊溪, Jīngxī, referring to Zhanran) say that one does not wait for the realm of contemplation to be called the practice of contemplation?' The master said, 'This is because what he is saying is that grasping phenomena becomes principle, having already understood the principle that phenomena are the same as the substance of principle.' Someone also asked, 'In the sudden enlightenment teaching, are the five skandhas (五陰, wǔyīn) established?' The master shouted loudly, 'The heavy burden of the five skandhas constantly appears before your eyes, why do you still ask whether they are established or not?' One day, the master was lecturing on 'Taming the Heroic Man' (調御丈夫, Tiáo Yù Zhàngfū), and several scholars came. The master said, 'If we discuss the affairs of a heroic man in Confucianism, it is like a loyal minister serving his ruler without regard for himself, a brave warrior rushing into danger without fear of death, establishing great undertakings in the world, achieving illustrious fame for generations, and not being deluded by sensual pleasures, fame, and profit; such a person can be called a heroic man. In our Buddhist teachings, it is with one mind...' English version: ...with one mind...

三觀為舟杭。六時五悔為櫓棹。降伏諸魔制外道。不為分段變易生死之所籠檻者。方名丈夫耳。士人為之畏服。師御眾厲而簡。左右或欲師白堂整眾者。師曰。我所以不數數告眾者是有意也。不見道頻雷天失威。乾道四年十二月三日。坐青玉軒。請行人諷觀經。至真法身觀集大眾唸佛。留偈坐亡。葬于崇法之祖塔。稟法者。顯庵法昌月溪法輝等甚眾。師自恃強記不畜科策。嘗謂同學竹庵曰。天下只一個半座主。老兄只半個。問何為半個。師曰。不合多幾個紙策也。在仙潭日。竹庵來訪。為上講師讀大科竟即收帙曰。宗師在座不敢文文。其對尊宿之禮。尚謙若此。

慧覺玉法師法嗣

法師法久。餘姚邵氏。受業龍泉。十五試蓮經中選得度。初依智涌于廣嚴。後去從慧覺。赴天竺。師隨往。旦夜為學卒成其業。大慧居徑山。往咨心要。嘗令師舉境觀之旨。必擊節歎賞。有王侍御女早喪。每附語令請高僧誦法華。大慧令師往方升座演經。侍御忽有感悟。夜中亡女夢于父曰。承法師講經力已得生處。侍御因作一乘感應記。大慧一日謂師曰。教苑人稀宜勉力弘傳以光祖道。師遂歸。既而慈溪羅氏。以圓湛庵延之。學者四集共仰師法。紹興十三年。郡命居清修。泉清石潔人境俱勝。常患後生單寮多弊。乃辟眾堂作連床

【現代漢語翻譯】 現代漢語譯本：以正知正見（三觀）為船，以每天六個時辰的反省和懺悔（五悔）為槳和舵。能夠降伏各種邪魔，制服外道，不被分段生死和變易生死所束縛的人，才可稱為大丈夫。士人敬畏順服他，他帶領大眾嚴厲而又簡明。左右的人有時想請老師在白堂整頓隊伍，老師說：『我之所以不經常告誡大家，是有意圖的。』沒聽過嗎，頻繁打雷，上天就失去了威嚴。乾道四年十二月三日，（老師）坐在青玉軒，請人誦讀《觀經》，直到『真法身觀』時，聚集大眾唸佛。留下偈語後坐化圓寂，安葬在崇法的祖塔。接受他教法的人，有顯庵法昌、月溪法輝等很多人。老師自信記憶力強，不使用科舉策略。曾經對同學竹庵說：『天下只有一個半座主，老兄只有半個。』問為什麼是半個，老師說：『不應該多用幾個紙做的科舉策略啊。』在仙潭的時候，竹庵來拜訪。（老師）為上講師讀完大科后，立即收起書本說：『宗師在座，不敢用文字來賣弄。』他對尊長的禮敬，尚且如此謙虛。

慧覺玉法師的法嗣

法師法久，是餘姚邵氏人。在龍泉接受教育，十五歲時參加《蓮經》考試被選中而得度。最初跟隨智涌在廣嚴，後來離開去跟隨慧覺。前往天竺時，老師也跟隨前往，日夜學習最終完成學業。大慧居住在徑山，（法師法久）前去諮詢佛法要義，（大慧）曾經讓老師闡述『境觀』的宗旨，必定拍手稱讚。有位王侍御的女兒早逝，每次託人帶話請高僧誦讀《法華經》，大慧讓老師前往，方才升座演說佛經。王侍御忽然有所感悟，夜裡夢見死去的女兒對父親說：『承蒙法師講經的力量，我已經得到了轉生之處。』王侍御因此寫了《一乘感應記》。大慧有一天對老師說：『教苑人才稀少，應該努力弘揚佛法，以光大祖師的道統。』老師於是返回。不久，慈溪羅氏用圓湛庵來延請他，學者四面八方聚集，共同仰慕老師的佛法。紹興十三年，郡里命令他居住在清修寺，泉水清澈，石頭潔凈，人與環境都非常優美。老師常常憂慮後來的學僧獨居簡陋，弊端很多，於是開闢眾堂，設定連床。

【English Translation】 English version: Taking Right View (Three Contemplations) as the boat, and the six periods of daily reflection and repentance (Five Repentances) as the oars and rudder. Only those who can subdue all demons, conquer external paths, and are not confined by the bondage of sectional birth and death (分段生死, Fenduan Shengsi) and variable birth and death (變易生死, Bianyi Shengsi), can be called a great man. Scholars revere and obey him, and he leads the masses with strictness and simplicity. Those around him sometimes want to ask the teacher to rectify the assembly in the White Hall, but the teacher says, 'The reason I don't often admonish everyone is intentional.' Haven't you heard that frequent thunder loses the majesty of heaven? On the third day of the twelfth month of the fourth year of Qiandao (乾道, Qiandao), (the teacher) sat in the Qingyu Pavilion (青玉軒, Qingyu Xuan) and asked someone to recite the Visualization Sutra (觀經, Guan Jing), until the 'True Dharma Body Visualization (真法身觀, Zhen Fashen Guan)' when he gathered the masses to recite the Buddha's name. After leaving a verse, he passed away in meditation, and was buried in the ancestral pagoda of Chongfa (崇法, Chongfa). Those who received his teachings included Xian'an Fachang (顯庵法昌, Xian'an Fachang), Yuexi Fahui (月溪法輝, Yuexi Fahui), and many others. The teacher was confident in his strong memory and did not use examination strategies. He once said to his classmate Zhu'an (竹庵, Zhu'an), 'There is only one and a half seat masters in the world, and you, brother, are only half.' When asked why half, the teacher said, 'You shouldn't use too many paper examination strategies.' When he was in Xiantan (仙潭, Xiantan), Zhu'an came to visit. (The teacher) finished reading the Great Subject (大科, Da Ke) for the senior lecturer, and immediately put away the books, saying, 'With the master present, I dare not show off with words.' His respect for elders was still so humble.

Successor of Dharma Master Huijue Yu (慧覺玉, Huijue Yu)

Dharma Master Fajiu (法久, Fajiu) was from the Shao family of Yuyao (餘姚, Yuyao). He received education in Longquan (龍泉, Longquan), and at the age of fifteen, he was selected in the Lotus Sutra (蓮經, Lian Jing) examination and ordained. He initially followed Zhiyong (智涌, Zhiyong) in Guangyan (廣嚴, Guangyan), and later left to follow Huijue. When going to Tianzhu (天竺, Tianzhu), the teacher also followed, studying day and night and eventually completing his studies. Dahui (大慧, Dahui) lived in Jingshan (徑山, Jingshan), and (Dharma Master Fajiu) went to consult the essentials of Buddhism. (Dahui) once asked the teacher to explain the purpose of 'Contemplation of Realm (境觀, Jing Guan),' and would definitely clap his hands in praise. The daughter of Wang Shiyu (王侍御, Wang Shiyu) died early, and each time asked someone to bring a message asking a high monk to recite the Lotus Sutra, Dahui asked the teacher to go, and only then did he ascend the seat to expound the Buddhist scriptures. Wang Shiyu suddenly had some insight, and in a dream at night, the deceased daughter said to her father, 'Thanks to the power of the Dharma Master's lecture on the scriptures, I have obtained a place to be reborn.' Wang Shiyu therefore wrote 'Records of Response to the One Vehicle (一乘感應記, Yicheng Ganying Ji)'. One day, Dahui said to the teacher, 'There are few talents in the teaching garden, you should strive to promote Buddhism to glorify the tradition of the patriarchs.' The teacher then returned. Soon, the Luo family of Cixi (慈溪, Cixi) used Yuanzhan Hermitage (圓湛庵, Yuanzhan An) to invite him, and scholars gathered from all directions, admiring the teacher's Dharma together. In the thirteenth year of Shaoxing (紹興, Shaoxing), the county ordered him to live in Qingsiu Temple (清修寺, Qingsiu Si), where the spring water was clear, the stones were clean, and both people and the environment were very beautiful. The teacher often worried that later monks lived alone and simply, with many drawbacks, so he opened up the public hall and set up connected beds.

蒲褥如禪林之規。以身率先眾莫敢怠。說法機辯有大慧之風。有不能領者。謂師談禪于教苑。寺左曰師子巖。創一堂名無畏。日住其中誦法華楞嚴七經。十九年不輟。一日忽告眾。無疾而化。塔于寺西。雪溪晞顏為撰銘。門人妙云繼主其席。

法師神煥。湖之安吉人。早學慧覺時稱出類。紹興中主思溪覺悟。自昔教門諸師立義未盡者。悉辨論之得百篇。世號煥百章。嘗論諸天位次不正。乃考尋藏典。撰為天傳。其序云。案百錄。安功德天座在佛左。道場若寬。更安大辯及四天王在右。則知世人。或十二。或十六。或十八。皆準鬼神品。增減無拘也。今欲定尊卑亦良為難。如鬼子母羅剎也。豈當與大梵同列。有女名功德。男名散脂。今以功德居上。梵釋次之。后列散脂鬼母。豈非失序。因檢討大藏作諸天傳。隨位釋之。蓋天有主客。有男女。有本跡。有顯晦。大梵為三界主。帝釋為忉利主。四王為八部主。若功德大辯。但客寄耳。功德寄北天。大辯寄山澤。初無主領。茲所謂主客也。功德大辯樹神地神鬼母並女質。余則男身。所謂男女也。金剛密跡五百徒黨。皆大菩薩本也。現居神像跡也。所謂本跡也。大辯對佛宣揚正法。雖位處密寄身示女質。而言行則顯。或但作影響不事敷揚。縱權有統王現丈夫形。而言行則

【現代漢語翻譯】 現代漢語譯本： 蒲團坐具如同禪林的規矩。以身作則，眾人不敢懈怠。說法時機敏善辯，頗有大智慧的風範。有人不能領會，就說禪師在經教的園地裡談禪。寺廟的西邊叫做獅子巖，禪師在那裡建立了一座殿堂，命名為無畏堂，每天住在裡面誦讀《法華經》、《楞嚴經》等七部經典，十九年沒有間斷。有一天忽然告訴眾人，沒有疾病就圓寂了。塔建在寺廟的西邊，雪溪晞顏為他撰寫了墓誌銘。弟子妙云繼承了他的位置。 法師神煥，是湖州安吉縣人。早年學習慧覺，當時就被稱讚為出類拔萃。紹興年間主持思溪覺悟寺。過去經教各派的法師們所立的義理沒有完全闡述清楚的，他都加以辨析論證，寫成了一百多篇文章，世人稱他為『煥百章』。曾經評論諸天神位的排列次序不正確，於是考查尋訪佛教經典，撰寫了《天傳》。他的序言說：『查閱各種目錄，功德天應該坐在佛的左邊。如果道場寬敞，可以再安排大辯才天和四大天王在右邊。由此可知世人所說的十二天、十六天、十八天，都是根據《鬼神品》增減，沒有拘泥。現在想要確定尊卑次序也很難。比如鬼子母是羅剎，怎麼能和大梵天同列？鬼子母有個女兒名叫功德天，兒子名叫散脂大將，現在把功德天放在上面，大梵天和帝釋天其次，後面排列散脂大將和鬼子母，這難道不是顛倒了次序嗎？』因此檢查考討大藏經，撰寫了《諸天傳》，按照神位解釋他們的身份。大概天神有主客之分，有男女之別，有本跡之別，有顯隱之別。大梵天是三界之主，帝釋天是忉利天之主，四大天王是八部之主。如果說功德天和大辯才天，只不過是客居而已。功德天寄居在北方，大辯才天寄居在山澤，最初沒有主領。這就是所謂的主客之分。功德天、大辯才天、樹神、地神、鬼子母都是女身，其餘的則是男身，這就是所謂的男女之別。金剛密跡及其五百徒眾，都是大菩薩的化身，現在居住在神像中，這是他們的示現之跡，這就是所謂的本跡之別。大辯才天面對佛宣揚正法，雖然地位隱秘，身形示現為女身，但是言行卻很顯揚，或者只是作為影響而不事張揚，即使暫時擁有統治權，顯現為丈夫之形，但是言行卻很

【English Translation】 English version: The Pu-tuan (cushion for meditation) was in accordance with the rules of the Chan (Zen) monastery. Leading by example, none dared to be lazy. His Dharma talks were quick-witted and eloquent, displaying the style of great wisdom. Some who could not understand said that the master was discussing Chan in the garden of teachings. To the west of the temple was called Lion Rock (Shizi Yan). He founded a hall there named Fearless (Wuwei), where he resided daily, reciting the Lotus Sutra (Fahua Jing), the Surangama Sutra (Lengyan Jing), and seven other scriptures for nineteen years without ceasing. One day, he suddenly told the assembly that he would pass away without illness. His stupa was built to the west of the temple. Xuexi Xiyan wrote his epitaph. His disciple Miaoyun succeeded him as the abbot. Dharma Master Shenhuan was a native of Anji in Huzhou. He studied under Huijue early on and was praised as outstanding. During the Shaoxing era, he presided over Jue Wu Temple in Sixi. He clarified and debated the doctrines that previous teachers of the teachings had not fully explained, writing over a hundred articles, and was known as 'Huan of a Hundred Chapters' by the world. He once commented that the order of the positions of the Devas (gods) was incorrect, so he examined the Buddhist scriptures and wrote 'The Biography of the Devas' (Tian Zhuan). His preface said: 'According to various catalogs, the Goddess of Merit (Gongde Tian) should be seated on the left of the Buddha. If the Bodhimanda (place of enlightenment) is spacious, the Great Eloquent Goddess (Dabian Cai Tian) and the Four Heavenly Kings can be arranged on the right. From this, it is known that the twelve, sixteen, or eighteen Devas mentioned by people are all based on the 'Chapter of Ghosts and Gods,' with additions and subtractions without restriction. Now, it is difficult to determine the order of seniority. For example, Hariti (Guizimu) is a Rakshasa (demoness), how can she be ranked in the same row as Mahabrahma (Dafantian)? Hariti has a daughter named the Goddess of Merit and a son named General Sanzhi (Sanzhi Dajiang). Now, placing the Goddess of Merit above, followed by Brahma and Indra (Dishi Tian), and then listing General Sanzhi and Hariti behind, is this not a reversal of order?' Therefore, he examined the Tripitaka (Dazang Jing) and wrote 'The Biographies of the Devas,' explaining their identities according to their positions. Generally, Devas have hosts and guests, males and females, origins and traces, and are manifest or hidden. Mahabrahma is the lord of the Three Realms, Indra is the lord of Trayastrimsa Heaven (Daolitian), and the Four Heavenly Kings are the lords of the Eight Divisions. As for the Goddess of Merit and the Great Eloquent Goddess, they are merely guests. The Goddess of Merit resides in the north, and the Great Eloquent Goddess resides in the mountains and marshes, initially without a lord. This is what is meant by hosts and guests. The Goddess of Merit, the Great Eloquent Goddess, tree spirits, earth spirits, and Hariti are all female, while the rest are male. This is what is meant by male and female. Vajrapani (Jingang Miji) and his five hundred followers are all manifestations of great Bodhisattvas, now residing in the form of deities, which are their manifested traces. This is what is meant by origins and traces. The Great Eloquent Goddess proclaims the Dharma to the Buddha, although her position is hidden and her form is female, her words and deeds are very manifest, or she merely acts as an influence without spreading it widely. Even if she temporarily possesses ruling power, appearing in the form of a man, her words and deeds are very

晦。所謂顯晦也。知此四端可與言天矣。竹庵見之曰。大略數百字。囊括殆盡(天傳未見其本。志磐嘗撰諸天禮讚文。正用煥師立說。詳見法門光顯志)嘗著圓覺疏二卷。安樂記一卷。

法師如湛。永嘉焦氏。母夢寶塔而生。幼年試經得度。首謁東靈欽師及普慈暉師。所學未就。乃與楊尖淵空相融之車溪依卿師。時眾已多無所容。唯小室如斗不以為隘。劇暑埋大甕實以塞泉。與四友背甕環坐。以挹其爽。如此數載。眾戲目為五瘟堂。后參慧覺于橫山。晝夜潛心盡得教觀之妙。初主車溪壽聖。講余課法華一部。佛號二萬聲。有求為知事者。以非器不見用。憾之夜懷刃入室。則見官客滿座。次夜復入。則昏暗失路。又一夕往得入室。見十數人皆同師形。其人愧恐而遁。平時少睡。夏月坐草莽中口誦法華。袒身施蚊。門人謂。師年高宜息苦行。師曰。[(罩-卓+(一/水))*羽]。飛之類。安得妙乘。所冀啖我血聞我經。以此為緣耳。後人因表其處為喂蚊臺。晚歲謝事。閑居小庵日薰凈業。紹興庚申七月。端坐唸佛結印而逝。阇維得五色舍利。著凈業記釋觀經疏。護國記釋光明疏。又述金剛會解假名集。建炎初。述聲聞會異。其末題云匈奴去杭入秀。兵火沿塘。劫掠蜂起。命在不測。聊書此為記時事。人以為與章

【現代漢語翻譯】 現代漢語譯本： 晦，指的是顯與晦。瞭解這四種端倪，就可以與人談論天道了。竹庵見到后說，大略幾百字，幾乎囊括殆盡（《天傳》未見其原本。《志磐》曾經撰寫諸天禮讚文，正是採用煥師的立論，詳細情況參見《法門光顯志》）。（如湛法師）曾經撰寫《圓覺疏》二卷，《安樂記》一卷。

法師如湛，是永嘉焦氏人。他的母親夢見寶塔而生下他。幼年時參加試經而得度。最初拜訪東靈欽師和普慈暉師，但所學沒有完成。於是與楊尖淵、空相、融之、車溪依卿師在一起。當時僧眾已經很多，沒有容身之處。只有一間像斗室一樣的小屋，（法師）也不認為狹窄。盛夏時節，（他們）埋下大甕，用泉水填滿，與四位朋友背靠著甕環坐，來享受涼爽。這樣過了幾年，僧眾戲稱他們為『五瘟堂』。後來在橫山參拜慧覺，日夜潛心，完全領悟了教觀的精妙。最初主持車溪壽聖寺，講經之餘，每天誦讀《法華經》一部，唸誦佛號二萬聲。有人請求擔任知事，（法師）認為他不是合適的人選，沒有任用他。那人因此怨恨，夜晚懷著刀進入（法師）的房間，卻看見官客滿座。第二天晚上再次進入，卻昏暗迷路。又一個晚上前往，得以進入房間，看見十幾個人都和法師的形貌相同。那人感到慚愧恐懼而逃走了。（法師）平時很少睡覺，夏天坐在草莽中口誦《法華經》，袒露身體施捨給蚊子。門人說，『師父您年事已高，應該休息，停止苦行。』法師說，『[(罩-卓+(一/水))*羽]，是飛翔之類。怎麼能得到妙乘呢？我希望它們吸我的血，聽我誦經，以此作為結緣罷了。』後來人們因此將那個地方命名為喂蚊臺。晚年辭去寺院事務，閑居在小庵中，每天熏修凈業。紹興庚申年七月，端坐唸佛，結手印而逝。火化后得到五色舍利。著有《凈業記》、《釋觀經疏》、《護國記》、《釋光明疏》，又撰述《金剛會解》、《假名集》。建炎初年，撰述《聲聞會異》。其末尾題寫道：『匈奴離開杭州進入秀州，兵火沿著堤塘蔓延，劫掠蜂擁而起，性命危在旦夕。姑且寫下這些來記錄時事。』人們認為這與章

【English Translation】 English version: 'Hui' refers to manifestation and obscurity. Understanding these four aspects allows one to discuss the Dao of Heaven. Zhuan saw it and said, 'Roughly several hundred words, almost completely encompassing it.' (The original of 'Tian Zhuan' has not been seen. Zhi Pan once wrote 'Eulogies to the Various Heavens,' which precisely used Master Huan's theory; detailed information can be found in 'The Glorious Manifestation of the Dharma Door.') (Master Ru Zhan) once wrote two volumes of 'Commentary on the Perfect Enlightenment Sutra' and one volume of 'Record of Peaceful Bliss.'

Master Ru Zhan was from the Jiao family of Yongjia. His mother dreamed of a pagoda and gave birth to him. In his youth, he passed the scripture examination and was ordained. He first visited Master Dongling Qin and Master Puci Hui, but his studies were not completed. Therefore, he was with Yang Jianyuan, Kongxiang, Rongzhi, and Master Chexi Yiqing. At that time, there were already many monks, and there was no room for them. Only a small room like a cubicle, (the master) did not consider it narrow. In the heat of summer, (they) buried a large urn, filled it with spring water, and sat around the urn with four friends, enjoying the coolness. After several years of this, the monks jokingly called them the 'Five Plague Hall.' Later, he visited Huijue at Hengshan, immersed himself day and night, and fully understood the essence of teaching and contemplation. Initially, he presided over Chesi Shousheng Temple. In addition to lecturing on the scriptures, he recited the 'Lotus Sutra' once a day and recited the Buddha's name 20,000 times. Someone requested to be appointed as a supervisor, but (the master) considered him not suitable and did not appoint him. That person therefore resented him, and entered (the master's) room at night with a knife, but saw that it was full of officials and guests. The next night, he entered again, but was lost in the darkness. Another night, he managed to enter the room and saw more than a dozen people who all looked like the master. That person felt ashamed and frightened and fled. (The master) usually slept very little, and in the summer he sat in the grass, reciting the 'Lotus Sutra' and baring his body to give to the mosquitoes. The disciples said, 'Master, you are old, you should rest and stop ascetic practices.' The master said, '[(罩-卓+(一/水))*羽], are things that fly. How can one obtain the wonderful vehicle? I hope they suck my blood and hear me recite the scriptures, and use this as a connection.' Later, people therefore named that place Mosquito Feeding Terrace. In his later years, he resigned from the temple affairs and lived in a small hermitage, cultivating pure karma every day. In the seventh month of the Gengshen year of Shaoxing, he sat upright, reciting the Buddha's name, and passed away with his hands in a mudra. After cremation, he obtained five-colored sariras. He wrote 'Record of Pure Karma,' 'Commentary on the Visualization Sutra,' 'Record of Protecting the Country,' 'Commentary on the Sutra of Golden Light,' and also wrote 'Explanation of the Diamond Assembly' and 'Collection of Provisional Names.' At the beginning of Jianyan, he wrote 'Differences in the Assembly of Hearers.' At the end, it was written: 'The Xiongnu left Hangzhou and entered Xiuzhou, the flames of war spread along the dikes, and looting broke out, life was in danger. I will write these down to record the events of the time.' People think this is related to Zhang

安當寇盜縱橫而著涅槃玄義。其事相類。

述曰。法智之記觀經光明也。當時同宗之輩親炙之徒。如孤山凈覺飾辭抗辨。卒莫能勝。謂之陽擠陰助。猶可為說。至於假名以天資之高德業之美為四明四世孫。當教觀中興后。不思光贊乃祖之功。而反事筆削忍為凈業護國之記。白晝操戈。背宗破祖。自墮山外之侶。可悲也夫。

圓覺慈法師法嗣

法師中皎。四明之慈溪張氏。賜號法照。母夢月墮懷而生。受業永明。初依南湖明智。未幾去謁圓覺于天竺。久之盡得法奧。靖康初。能仁虛席。郡太守劉光。囑智涌舉所知。以師應命。圓音一演學徒四集。以粥飯不給。辟海田為二十頃。香積乃裕。紹興乙卯夏旱。郡守以龍湫昔受智者戒。遣僚屬屈師臨湫施以戒法。即日雨洽。以年老退處藏密庵。紹興乙丑。沐浴易新衣。書偈別眾。正坐西向而化。

行人能師。嘉禾人。少學能仁。入懺室四十載。六時行道雖病不廢。唯不食數日其病自愈。行人之名遂聞江浙。年既老讀文如初學。草菴戲之曰。未忘筌耶。師曰筌何所忘。庵大慚。嘗暑中曬衣。嘆曰。慷慨丈夫反同臧獲。於是散去余長。唯留一弊絮袍。夏則束梁相間。夏日入林施蚊。一日逢二虎以身就之。虎俯首而去。山神興供一方。常與交接。香積有乏。

【現代漢語翻譯】 現代漢語譯本： 安立（安當）寇賊橫行卻闡述《涅槃經》的玄妙義理，這兩種情況在本質上是相似的。

述曰：法智的著述是關於《觀經》的光明之處。當時同宗派的人以及親近他的門徒，例如孤山的凈覺，用華麗的辭藻和強硬的辯論來對抗，最終都不能勝過他。有人說這是陽奉陰違，還可以解釋得通。至於假借名義，憑藉天生的才華和高尚的德行，自稱為四明第四代孫。在天臺教觀中興之後，不想著發揚光大祖師的功績，反而從事於刪改，甘心為凈業和護國的著述辯護，這如同白晝持刀，背叛宗門，破壞祖業，自己墮落為山門之外的同伴，真是可悲啊！

圓覺慈法師的法嗣

法師中皎（法師的名字），是四明慈溪（地名）的張氏子弟，被賜予法號法照（法號）。他的母親夢見月亮落入懷中而生下他。他在永明寺接受教育。起初依止南湖的明智，不久之後前往天竺拜見圓覺。過了很久，他完全領悟了圓覺的佛法精髓。靖康初年，能仁寺的住持之位空缺，郡太守劉光囑咐智涌推薦合適的人選，智涌便推薦了中皎法師。中皎法師應命前往，一講解佛法，學徒們便從四面八方聚集而來。因為粥飯供應不足，他便開闢了二十頃的海田，香積寺的糧食才得以充足。紹興乙卯年夏天發生旱災，郡守因為龍湫（地名）過去曾接受智者大師的戒律，便派遣官員請求中皎法師到龍湫舉行戒法儀式。當天就下起了大雨。因為年老，他便退居到藏密庵。紹興乙丑年，他沐浴更衣，寫下偈語與眾人告別，然後端正地向西坐著圓寂。

行人能師（法師的名字），是嘉禾（地名）人。年輕時在能仁寺學習，進入懺室四十年。每天六時都進行修行，即使生病也不停止。只要幾天不吃飯，他的病就會自己痊癒。行人之名因此傳遍江浙一帶。年紀大了之後，讀書就像剛開始學習一樣。草菴（法師的法號）戲弄他說：『還沒有忘記捕魚的工具嗎？』能師回答說：『為什麼要忘記捕魚的工具呢？』草菴非常慚愧。曾經在夏天曬衣服，感嘆道：『慷慨的丈夫竟然和奴僕一樣。』於是把多餘的衣物都散去，只留下一件破舊的棉袍。夏天的時候，就把袍子掛在屋樑上。夏天的時候，他會進入樹林施捨蚊子。有一天，他遇到兩隻老虎，便用身體去接近它們。老虎低下頭就離開了。山神為他提供食物，經常與他交往。香積寺的食物有所缺乏。

【English Translation】 English version: Establishing (An Dang) that bandits run rampant while expounding the profound meaning of the Nirvana Sutra, these two situations are similar in essence.

Commentary: Fa Zhi's writing is about the brightness of the Visualization Sutra. At that time, people of the same sect and his close disciples, such as Jing Jue of Gushan, used flowery rhetoric and strong arguments to resist, but ultimately could not defeat him. Some say this is outwardly compliant but inwardly opposed, which can still be explained. As for falsely claiming, relying on innate talent and noble virtues, to be the fourth-generation descendant of Siming. After the revival of the Tiantai teachings, instead of thinking about promoting the merits of the ancestral master, he engaged in editing and willingly defended the writings of Pure Land and National Protection, which is like wielding a knife in broad daylight, betraying the sect, destroying the ancestral heritage, and falling into the company of those outside the mountain gate, which is truly sad!

The Dharma successor of Dharma Master Yuanjue Ci

Dharma Master Zhong Jiao (the Dharma Master's name) was a Zhang from Cixi (place name) in Siming, and was given the Dharma name Fazhao (Dharma name). His mother dreamed of the moon falling into her arms and gave birth to him. He received education at Yongming Temple. Initially, he followed Mingzhi of Nanhu, and soon after went to Tianzhu to visit Yuanjue. After a long time, he fully understood the essence of Yuanjue's Dharma. In the early years of Jingkang, the position of abbot of Nengren Temple was vacant, and Prefect Liu Guang of the prefecture instructed Zhiyong to recommend a suitable candidate, and Zhiyong recommended Dharma Master Zhong Jiao. Dharma Master Zhong Jiao accepted the appointment, and as soon as he explained the Dharma, disciples gathered from all directions. Because the supply of porridge and rice was insufficient, he reclaimed twenty acres of sea fields, and the food in Xiangji Temple became sufficient. In the summer of the year Yimao in the Shaoxing era, there was a drought, and the prefect, because Longqiu (place name) had previously received the precepts of Master Zhiyi, sent officials to request Dharma Master Zhong Jiao to hold a precept ceremony at Longqiu. It rained heavily that day. Because of his old age, he retired to Cangmi Hermitage. In the year Yichou in the Shaoxing era, he bathed and changed into new clothes, wrote a verse to bid farewell to everyone, and then sat upright facing west and passed away.

Practitioner Neng Shi (the Dharma Master's name) was a native of Jiahe (place name). He studied at Nengren Temple when he was young and entered the repentance room for forty years. He practiced six times a day, and even if he was sick, he would not stop. As long as he did not eat for a few days, his illness would heal itself. The name of Practitioner Neng Shi thus spread throughout the Jiangzhe area. After he got old, reading was like learning for the first time. Cao'an (the Dharma Master's Dharma name) teased him and said, 'Have you not forgotten the fishing tool?' Neng Shi replied, 'Why should I forget the fishing tool?' Cao'an was very ashamed. Once, he was drying clothes in the summer and sighed, 'A generous man is actually the same as a servant.' So he distributed the extra clothes and only kept a tattered cotton robe. In the summer, he would hang the robe on the roof beam. In the summer, he would enter the forest to give alms to mosquitoes. One day, he encountered two tigers and approached them with his body. The tigers lowered their heads and left. The mountain god provided him with food and often interacted with him. The food in Xiangji Temple was lacking.

知事來告。則力拒之。明旦施自至。皆曰。昨夜行人巡門相報。始知山神荷師以往圓覺有能仁之命。師與文首座。然指以請。及其至晝夜請益大有開悟。

普明靖法師法嗣

法師思梵。杭之臨平湛氏。賜號圓通。依凈社普明學教觀盡通其旨。久之擢居座首。普明遷覺悟。師與偕行。及再遷上竺。謂師曰。覺悟之席無以易子。行道十年大振法道。後退處西山歸云庵。杜門著書。嘗以經疏語錄。商確禪教之旨。名曰會宗。侍郎晁公武。一見契心。為之序曰。予聞世父景迂先生之言曰(晁說之號景迂)浙江東西有天臺之學。通其說者無禪教之病。可以為人天眼目。小子識之。自予聞此三終星矣。今見會宗之所述。其有合於世父景迂之言乎。師平生以戒法力。夢寐嘗與聖賢接。凡禬禳災兇。驅逐妖厲。一為說戒無不通感。乾道四年五月。有星者謂師曰。六月之望師其亡乎。師笑曰。造物焉能制我耶。汝謂六月亡。我且八月往。至期沐浴更衣趺坐龕中。召眾誦佛瞑目而化。塔于方丈之室。

梵慈普法師法嗣

法師梵光。四明鄞之陽氏。賜號圓照。母夢異僧入其室。十二月乃生。異香盈室。十六具戒。始學律于湖心通照。複習教於南湖神智。慨然遊方裴回西浙。乃之白牛見海慧普師。聞講法華壽量品。廣

【現代漢語翻譯】 現代漢語譯本： 知事來報告情況，就堅決拒絕他。第二天，施某親自來到，大家都說：『昨夜有巡邏的人互相通報，才知道山神奉了師父前往圓覺（指圓覺道場）有能仁（指釋迦牟尼佛）的旨意。』師父和文首座，燃指以懇請。等到施某來到后，日夜請教，大有開悟。

普明靖法師的法嗣

法師思梵，是杭州臨平湛氏人。被賜予『圓通』的稱號。他依止凈社普明學習教觀，完全通達其中的要旨。很久之後，被提拔到座首的位置。普明遷往覺悟寺，思梵法師與他一同前往。等到普明再次遷往上竺寺時，對思梵法師說：『覺悟寺的席位沒有誰比你更合適了。』思梵法師在那裡行道十年，大大振興了佛法。後來退居西山歸云庵，閉門著書。他曾經用經疏語錄，商討禪教的要旨，名為《會宗》。侍郎晁公武一見傾心，為之作序說：『我聽先父景迂先生（晁說之號景迂）說過，浙江東西有天臺宗的學說，通達這種學說的人沒有禪教的弊病，可以成為人天的眼目。我小子記住了。自從我聽到這句話已經很久了。現在看到《會宗》的所述內容，大概符合先父景迂先生的話吧。』思梵法師平生以戒法為力量，夢中常常與聖賢交往。凡是祈福消災，驅逐妖邪，只要為他們說戒，沒有不產生感應的。乾道四年五月，有星相家對思梵法師說：『六月十五師父大概要去世了吧？』思梵法師笑著說：『造物主怎麼能控制我呢？你說我六月去世，我偏偏八月走。』到了那一天，思梵法師沐浴更衣，跏趺坐在龕中，召集眾人誦佛，瞑目而逝。塔建在方丈的房間里。

梵慈普法師的法嗣

法師梵光，是四明鄞縣陽氏人。被賜予『圓照』的稱號。他的母親夢見有奇異的僧人進入她的房間，十二月就生下了梵光。當時異香充滿房間。梵光十六歲受具足戒。開始在湖心通照寺學習律宗，又在南湖神智寺學習教義。他慨然遊歷四方，徘徊在浙西一帶，於是前往白牛寺拜見海慧普師。聽聞海慧普師講解《法華經·壽量品》，廣泛...

【English Translation】 English version: The local official came to report, but he was firmly rejected. The next day, Shi himself came, and everyone said, 'Last night, the patrolmen informed each other, and only then did we know that the mountain god had been ordered to take the master to Yuanjue (referring to Yuanjue Monastery) with the mandate of Nengren (referring to Shakyamuni Buddha).' The master and the head monk Wen burned their fingers to plead. After Shi arrived, he sought instruction day and night and had great enlightenment.

Successor of Dharma Master Puming Jing

Dharma Master Sifan was a Zhan from Linping, Hangzhou. He was given the title 'Yuantong'. He followed Puming of Jingshe to study doctrine and contemplation, fully understanding its essence. After a long time, he was promoted to the position of head monk. When Puming moved to Juewu Monastery, Dharma Master Sifan went with him. When Puming moved again to Shangzhu Monastery, he said to Dharma Master Sifan, 'No one is more suitable for the seat of Juewu Monastery than you.' Dharma Master Sifan practiced the Dharma there for ten years, greatly revitalizing the Dharma path. Later, he retired to Guiyun Hermitage in the Western Mountains, closed his doors and wrote books. He once discussed the essence of Chan and doctrine using sutra commentaries and recorded sayings, calling it 'Huizong'. The vice minister Chao Gongwu was immediately drawn to it and wrote a preface, saying, 'I heard my late father, Mr. Jingyu (Chao Shuo's alias was Jingyu), say that in eastern and western Zhejiang there is the teaching of the Tiantai school. Those who understand this teaching do not have the problems of Chan and doctrine and can become the eyes of humans and devas. I, a young man, remember this. It has been a long time since I heard this. Now, seeing what is described in 'Huizong', it probably agrees with the words of my late father, Mr. Jingyu.' Dharma Master Sifan used the precepts as his strength throughout his life, and he often interacted with sages in his dreams. Whenever there were prayers for blessings and disaster relief, or the expulsion of demons, there was always a response when he spoke the precepts. In the fifth month of the fourth year of the Qiandao era, a fortune teller said to Dharma Master Sifan, 'Master, you will probably pass away on the fifteenth of June?' Dharma Master Sifan smiled and said, 'How can the creator control me? You say I will die in June, but I will go in August.' On that day, Dharma Master Sifan bathed and changed his clothes, sat in the lotus position in the niche, summoned the crowd to recite the Buddha's name, closed his eyes, and passed away. The stupa was built in the abbot's room.

Successor of Dharma Master Fanci Pu

Dharma Master Fanguang was a Yang from Yin County, Siming. He was given the title 'Yuanzhao'. His mother dreamed of a strange monk entering her room, and in December, Fanguang was born. At that time, the room was filled with a strange fragrance. Fanguang received the full precepts at the age of sixteen. He first studied the Vinaya school at Tongzhao Monastery in Huxin, and then studied doctrine at Shenzhi Monastery in Nanhu. He traveled around with great enthusiasm, wandering in western Zhejiang, and then went to Bainiu Monastery to see Master Haihui Pu. He heard Master Haihui Pu explain the 'Lifespan of the Tathagata' chapter of the Lotus Sutra, extensively...

談三身。言下大悟。將還鄉。海慧撫其背曰。汝必大振法智之席。及歸郡守王資深命主廣壽。政和四年春。太守呂淙以南湖請。時廣壽之眾。愿從者百二十人。自是南湖眾及五百。法智之世未若是之盛也。宣和四年大旱。郡請講雲雨經。依法結壇緇素畢集。披軸則云興。下席而雨注。靖康初。高麗貢使。及境來謁云。國王問訊法師。翹仰道德無從瞻禮。謹遣使獻法衣一襲。及本國曉法師。所著華嚴疏論二百卷。建炎三年以老謝去。寓奉化之福聖。南湖自罹兵毀積年未復。郡守仇愈。謂非師不能振。遂迎師再還。群僚畢集。佇聞講演。仇公臨筵贊之曰。微言發覆吾生何幸。紹興十二年。舉門人道琛自代。遂退處於擇陽。與漕使陸置鄰居。往來結方外友。明年春與陸君辭曰。老病既久將以後事托延慶。乃舟行至南湖。沐浴更衣。集眾諷觀經。書遺訓。付悟真義誠。諷安樂行。至深入禪定見十方佛寂然而逝。時十三年二月八日也。壽八十。葬崇法之祖塔。師天資樸素。待貴賤以均禮。或問其故則曰。吾法以平等為心。不輕為行。昌國戴氏。為鬼物所擾。請師誦咒。及門而崇滅。其在福聖。道俗請增戒法。有鄔氏子附語曰。吾汝之先也。久處幽冥。聞人間光法師為眾施戒。此日冥中異類多得解脫。故吾得以暫歸法主智欽。姑蘇

【現代漢語翻譯】 現代漢語譯本： 談論三身（佛的三種化身，即法身、報身、應身）的道理，（海慧）當即大徹大悟。將要返回家鄉時，海慧拍著他的背說：『你必定能大大振興法智的席位。』等到他回到郡里，郡守王資深命他主持廣壽寺。政和四年春天，太守呂淙用南湖寺來邀請他。當時廣壽寺的僧眾，願意跟隨他的有一百二十人。從此以後，南湖寺的僧眾達到五百人。法智的時代，沒有像這樣興盛的。宣和四年發生大旱，郡里請他講解《雲雨經》。他依法設立壇場，僧俗全部聚集。當他展開經卷時，云就興起；當他走下講席時，雨就傾盆而下。靖康初年，高麗的貢使，來到境內拜謁他說：『國王問候法師，仰慕您的道德，卻無法親自瞻仰禮拜，謹派遣使者獻上法衣一件，以及本國曉法師所著的《華嚴疏論》二百卷。』建炎三年，他因年老而告退，居住在奉化的福聖寺。南湖寺自從遭受兵火摧毀后，多年沒有恢復。郡守仇愈認為，不是法師不能振興它，於是迎接法師再次回到南湖寺。眾位官員全部聚集，等待聽聞他的講演。仇公在筵席上讚歎他說：『精微的言論開啓蒙昧，我這一生何其有幸！』紹興十二年，他推舉門人道琛代替自己，於是退居到擇陽。與漕運使陸置做鄰居，往來結交方外之友。第二年春天，他與陸君告別說：『我年老多病，將要將後事託付給延慶寺。』於是乘船前往南湖寺，沐浴更衣，召集僧眾諷誦《觀經》，書寫遺訓，交付給悟真和義誠，諷誦《安樂行品》，直至深入禪定，看見十方諸佛，寂然而逝。時間是紹興十三年二月初八，享年八十歲，安葬在崇法寺的祖塔。法師天性樸素，對待貴賤都以平等的禮節。有人問他原因，他就說：『我的佛法以平等為心，不輕慢為行。』昌國的戴氏，被鬼物所困擾，請法師誦咒。法師剛到門口，鬼物就消失了。他在福聖寺時，道俗請他增設戒法。有一個鄔氏的兒子附身說話說：『我是你們的先人，長久處於幽冥之中，聽聞人間光法師為大眾施戒，這天冥中的異類大多得以解脫，所以我才得以暫時迴歸法主智欽。』姑蘇

【English Translation】 English version: He discussed the Three Bodies (Trikaya - the three forms of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), and (Hai Hui) had a great enlightenment upon hearing this. When he was about to return to his hometown, Hai Hui patted his back and said, 'You will surely greatly revitalize the seat of Dharma Wisdom.' After he returned to the prefecture, Prefect Wang Zishen ordered him to preside over Guangshou Temple. In the spring of the fourth year of Zhenghe (1114 AD), Prefect Lü Cong invited him with South Lake Temple. At that time, among the monks of Guangshou Temple, one hundred and twenty were willing to follow him. From then on, the monks of South Lake Temple reached five hundred. The era of Dharma Wisdom had never been so prosperous. In the fourth year of Xuanhe (1122 AD), there was a great drought, and the prefecture invited him to lecture on the 'Cloud and Rain Sutra'. He established an altar according to the Dharma, and all the monks and laypeople gathered. When he unfolded the scripture, clouds arose; when he stepped down from the lecture seat, rain poured down. At the beginning of Jingkang (1126 AD), the tributary envoy of Goryeo came to the territory to pay homage and said, 'The King sends his regards to the Dharma Master, admiring your virtue but unable to personally pay respects. He respectfully sends an envoy to offer a Dharma robe and two hundred volumes of the 'Huayan Commentary' written by Dharma Master Xiao of our country.' In the third year of Jianyan (1129 AD), he retired due to old age and resided in Fushou Temple in Fenghua. South Lake Temple had not been restored for many years since it was destroyed by war. Prefect Chou Yu believed that no one but the Dharma Master could revitalize it, so he welcomed the Dharma Master back to South Lake Temple again. All the officials gathered, waiting to hear his lectures. Duke Chou praised him at the banquet, saying, 'Subtle words reveal the obscured, how fortunate I am in this life!' In the twelfth year of Shaoxing (1142 AD), he recommended his disciple Dao Chen to replace him, and then retired to Zheyang. He lived next to the transport commissioner Lu Zhi, and they became friends beyond the mundane world. In the spring of the following year, he bid farewell to Lu Jun and said, 'I am old and sick, and I will entrust my affairs to Yanqing Temple.' Then he traveled by boat to South Lake Temple, bathed and changed clothes, gathered the monks to chant the 'Contemplation Sutra', wrote his last instructions, and entrusted them to Wu Zhen and Yi Cheng, chanted the 'Chapter on Peaceful Practices', and entered deep meditation, seeing the Buddhas of the ten directions, and passed away peacefully. The time was the eighth day of the second month of the thirteenth year of Shaoxing (1143 AD), at the age of eighty. He was buried in the ancestral pagoda of Chongfa Temple. The Dharma Master was naturally simple and treated the noble and the lowly with equal courtesy. When someone asked him the reason, he said, 'My Dharma takes equality as its heart and non-contempt as its practice.' The Dai family of Changguo was disturbed by ghosts and asked the Dharma Master to chant mantras. As soon as the Dharma Master arrived at the door, the ghosts disappeared. When he was at Fushou Temple, monks and laypeople asked him to add precepts. A son of the Wu family possessed someone and said, 'I am your ancestor, dwelling in the dark realms for a long time. Hearing that Dharma Master Guang in the human world is bestowing precepts on the masses, many beings in the dark realms were liberated on this day, so I was able to temporarily return to Dharma Lord Zhiqin.' Gusu

常熟人。才辯超卓舉世知敬。主東靈聚徒至五百。行梵慈之道不少異。恪勤講懺日未嘗怠。時人尊稱法主。以比北禪梵云。

清辯齊法師法嗣

法師法雲。受業姑蘇景德。賜號普潤。學教觀于清辯為得旨。紹興十三年。撰翻譯名義七卷。以釋藏典之梵語。援引疏記有所論辯甚為學者之益咸澤山嘉其作。為贊化刻梓云。

佛祖統紀卷第十五(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十六

宋景定四明東湖沙門志磐撰

諸師列傳第六之六

息庵淵法師法嗣(廣智下第五世)凈社處廉法師圓辯道琛法師

智涌然法師法嗣(神照下第五世)覺云智連法師澤山與咸法師赤城中益法師白蓮智圓法師山堂元性法師白蓮妙璘法師白蓮清悟法師白蓮子侔法師虛堂本空法師

真教仙法師法嗣證悟圓智法師

超果道法師法嗣德藏從進法師

通照明法師法嗣報慈蘊堯法師

竹庵觀法師法嗣(南屏下第五世)北峰宗印法師智行守旻法師神辯清一法師

牧庵朋法師法嗣顯庵法昌法師月溪法輝法師隱學太然法師浮石子慧法師永福智享法師天王道用法師能仁懷寶法師

祥符忻法師法嗣悟空善榮法師

清修久法師法嗣慈

【現代漢語翻譯】 現代漢語譯本： 常熟人，才華辯論超群，舉世皆知並敬重。主持東靈寺，聚集門徒多達五百人。奉行梵慈之道，沒有絲毫懈怠。勤懇地講經懺悔，日日不曾鬆懈。當時的人們尊稱他為法主，將他與北禪梵云相提並論。

清辯齊法師的法嗣

法師法雲，在姑蘇景德寺接受佛法教育，被賜予『普潤』的稱號。向清辯學習教觀，深得其精髓。紹興十三年，撰寫了《翻譯名義》七卷，用來解釋藏典中的梵語。引用疏記，有所論辯，對學者很有幫助。咸澤山讚賞他的著作，為之讚揚並刻印。

《佛祖統紀》卷第十五（終） 《大正藏》第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十六

宋景定年間，四明東湖沙門志磐撰寫

諸師列傳第六之六

息庵淵法師的法嗣（廣智下第五世）：凈社處廉法師、圓辯道琛法師

智涌然法師的法嗣（神照下第五世）：覺云智連法師、澤山與咸法師、赤城中益法師、白蓮智圓法師、山堂元性法師、白蓮妙璘法師、白蓮清悟法師、白蓮子侔法師、虛堂本空法師

真教仙法師的法嗣：證悟圓智法師

超果道法師的法嗣：德藏從進法師

通照明法師的法嗣：報慈蘊堯法師

竹庵觀法師的法嗣（南屏下第五世）：北峰宗印法師、智行守旻法師、神辯清一法師

牧庵朋法師的法嗣：顯庵法昌法師、月溪法輝法師、隱學太然法師、浮石子慧法師、永福智享法師、天王道用法師、能仁懷寶法師

祥符忻法師的法嗣：悟空善榮法師

清修久法師的法嗣：慈

【English Translation】 English version: A native of Changshu, he possessed extraordinary talent in debate, known and respected throughout the world. He presided over Dongling Monastery, gathering as many as five hundred disciples. He practiced the path of Brahma-compassion (梵慈之道, Fàn Cí zhī Dào) without the slightest deviation. He diligently lectured on the scriptures and performed repentance rituals, never slacking off. People at the time respectfully called him Dharma Lord (法主, Fǎ Zhǔ), comparing him to Fan Yun (梵云, Fàn Yún) of Northern Chan.

A Dharma heir of Dharma Master Qingbian Qi (清辯齊, Qīngbiàn Qí)

Dharma Master Fayun (法雲, Fǎyún) received his Buddhist education at Jingde Monastery (景德寺, Jǐngdé Sì) in Gusu, and was bestowed the title 'Purun' (普潤, Pǔrùn). He studied the teachings and contemplation (教觀, Jiàoguān) under Qingbian (清辯, Qīngbiàn), deeply grasping their essence. In the thirteenth year of Shaoxing, he compiled seven volumes of 'Translation of Meanings' (翻譯名義, Fānyì Míngyì) to explain the Sanskrit terms in the Tripitaka (藏典, Zàngdiǎn). He cited commentaries and made arguments, which greatly benefited scholars. Xian Zeshan (咸澤山, Xián Zéshān) praised his work, composing a eulogy and having it printed.

Chronicles of the Buddhist Patriarchs, Volume 15 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 16

Compiled by Shramana Zhipan (志磐, Zhìpán) of Donghu (東湖, Dōnghú) in Siming (四明, Sì Míng) during the Jingding (景定, Jǐngdìng) period of the Song Dynasty

Biographies of Various Masters, Sixth of the Sixth

Dharma heirs of Dharma Master Xi'an Yuan (息庵淵, Xī'ān Yuān) (5th generation under Guangzhi (廣智, Guǎngzhì)): Dharma Master Jingshe Chulian (凈社處廉, Jìngshè Chǔlián), Dharma Master Yuanbian Daochen (圓辯道琛, Yuánbiàn Dàochēn)

Dharma heirs of Dharma Master Zhiyong Ran (智涌然, Zhìyǒng Rán) (5th generation under Shenzhao (神照, Shénzhào)): Dharma Master Jueyun Zhilian (覺云智連, Juéyún Zhìlián), Dharma Master Zeshan Yu Xian (澤山與咸, Zéshān Yǔ Xián), Dharma Master Chicheng Zhongyi (赤城中益, Chìchéng Zhōngyì), Dharma Master Bailian Zhiyuan (白蓮智圓, Báilián Zhìyuán), Dharma Master Shantang Yuanxing (山堂元性, Shāntáng Yuánxìng), Dharma Master Bailian Miaolin (白蓮妙璘, Báilián Miàolín), Dharma Master Bailian Qingwu (白蓮清悟, Báilián Qīngwù), Dharma Master Bailian Zimou (白蓮子侔, Báilián Zǐmóu), Dharma Master Xutang Benkong (虛堂本空, Xūtáng Běnkōng)

Dharma heir of Dharma Master Zhenjiao Xian (真教仙, Zhēnjiào Xiān): Dharma Master Zhengwu Yuanzhi (證悟圓智, Zhèngwù Yuánzhì)

Dharma heir of Dharma Master Chaoguo Dao (超果道, Chāoguǒ Dào): Dharma Master Dezang Congjin (德藏從進, Dézàng Cóngjìn)

Dharma heir of Dharma Master Tongzhao Ming (通照明, Tōngzhào Míng): Dharma Master Bao Ci Yunyao (報慈蘊堯, Bàocí Yùnyáo)

Dharma heir of Dharma Master Zhuan Guan (竹庵觀, Zhúān Guān) (5th generation under Nanping (南屏, Nánpíng)): Dharma Master Beifeng Zongyin (北峰宗印, Běifēng Zōngyìn), Dharma Master Zhixing Shoumin (智行守旻, Zhìxíng Shǒumín), Dharma Master Shenbian Qingyi (神辯清一, Shénbiàn Qīngyī)

Dharma heir of Dharma Master Mu'an Peng (牧庵朋, Mù'ān Péng): Dharma Master Xian'an Fachang (顯庵法昌, Xiǎn'ān Fǎchāng), Dharma Master Yuexi Fahui (月溪法輝, Yuèxī Fǎhuī), Dharma Master Yinxue Tairan (隱學太然, Yǐnxué Tàirán), Dharma Master Fushi Zihui (浮石子慧, Fúshí Zǐhuì), Dharma Master Yongfu Zhixiang (永福智享, Yǒngfú Zhìxiǎng), Dharma Master Tianwang Daoyong (天王道用, Tiānwáng Dàoyòng), Dharma Master Nengren Huaibao (能仁懷寶, Néngrén Huáibǎo)

Dharma heir of Dharma Master Xiangfu Xin (祥符忻, Xiángfú Xīn): Dharma Master Wukong Shanrong (悟空善榮, Wùkōng Shànróng)

Dharma heir of Dharma Master Qingxiu Jiu (清修久, Qīngxiū Jiǔ): Ci

室妙云法師雪溪睎顏首座

澄覺煥法師法嗣覺庵簡言法師

假名湛法師法嗣車溪智欽法師

法照皎法師法嗣則庵明哲法師能仁道山法師醴泉行環法師布金覺先法師

圓照光法師法嗣超果宗肇法師

東靈欽法主法嗣楊尖利淵法師

息庵淵法師法嗣(廣智下第五世)

法師道琛。溫之樂清彭氏。賜號圓辯。母夢紫氣縈身而生。年十八具戒。初學律儀。未幾去從息庵於法明。微言妙旨一聞便領。后至南湖依圓照。既歸鄉出主廣濟。十二年遷廣慈。建炎三年。車駕幸永嘉。有旨以林靈素故居為資福院。丞相呂頤浩以師應詔。嘗以僧伽梨質米於市。夜見流光煜煜。旦即捧還山。苦無水指工鑿井。得古磚有天康字(南朝陳文帝年號)泉涌其下。樂清江岸。每以頹倒為患。咸謂鬼物所釁。吏民請為授戒。神附語致謝。門人清順。夢延慶諸祖來謁。侍者持點陣圖于旁。而闕其第八。順指問之。對曰。汝師將補其處。及后居南湖。果第八世。嘗專修唸佛三昧。忽感悟曰。唯心凈土一而已矣。良由彌陀悟我心之寶剎。我心具彌陀之樂邦。雖遠而近不逾一念。雖近而遠過十萬億。譬如青天皓月影臨萬水水不上升月不下降。水月一際自然照映。一日于禪定中見一老宿坐禪榻上。顧謂師曰。吾四明也。

【現代漢語翻譯】 現代漢語譯本 室妙云法師，雪溪睎顏首座。

澄覺煥法師的法嗣，覺庵簡言法師。

假名湛法師的法嗣，車溪智欽法師。

法照皎法師的法嗣，則庵明哲法師、能仁道山法師、醴泉行環法師、布金覺先法師。

圓照光法師的法嗣，超果宗肇法師。

東靈欽法主的法嗣，楊尖利淵法師。

息庵淵法師的法嗣（廣智下第五世）。

法師道琛，是溫州樂清彭氏人。被賜予『圓辯』的稱號。他的母親夢見紫色祥雲環繞自身而生下他。十八歲時受具足戒。最初學習律儀，不久后前往法明寺跟隨息庵法師。對於精微的言語和奧妙的旨意，一聽就能領悟。後來到南湖依止圓照法師。回到家鄉后，主持廣濟寺。十二年後，遷往廣慈寺。建炎三年，皇帝的車駕來到永嘉，有旨意將林靈素的故居改為資福院，丞相呂頤浩推薦道琛法師應詔。他曾經用僧伽梨（袈裟）換米在市場上出售，晚上看見流光閃耀，第二天就將米捧回山中。苦於沒有水，於是指示工人鑿井，得到古磚，上面有『天康』二字（南朝陳文帝的年號），泉水從下面涌出。樂清江岸，經常因為崩塌而成為禍患，人們都認為是鬼怪作祟。官吏和百姓請求道琛法師為他們授戒，神靈附在人身上表示感謝。門人清順，夢見延慶寺的各位祖師前來拜謁，侍者拿著點陣圖在旁邊，但是第八位空缺。清順指著詢問，回答說：『你的老師將要補上那個位置。』等到後來道琛法師居住在南湖時，果然是第八世。他曾經專心修習唸佛三昧，忽然感悟說：『唯心凈土，一而已矣。』正是因為彌陀（阿彌陀佛）讓我領悟我心的寶剎，我的心具足彌陀的極樂邦。雖然遙遠，但近在一念之間；雖然近，但遠過十萬億佛土。譬如青天皓月，影子映照在萬水中，水不會上升，月亮也不會下降。水和月亮，在同一境界中自然照映。一日，在禪定中，道琛法師看見一位老宿坐在禪榻上，回頭對他說：『我是四明（地名）。』

【English Translation】 English version Venerable Shi Miaoyun, Head Seat of Xuexi Xiyan.

Dengjue Huan's Dharma successor, Venerable Jue'an Jianyan.

Jiaming Zhan's Dharma successor, Venerable Chexi Zhiqin.

Fazhao Jiao's Dharma successor, Venerable Ze'an Mingzhe, Venerable Nengren Daoshan, Venerable Liquan Xinghuan, Venerable Bujin Juexian.

Yuanzhao Guang's Dharma successor, Venerable Chaoguo Zongzhao.

Dongling Qin's Dharma Lord successor, Venerable Yangjian Liyuan.

Xi'an Yuan's Dharma successor (5th generation after Guangzhi).

Dharma Master Daochen, from the Peng family of Yueqing, Wenzhou. He was bestowed the title 'Yuanbian'. His mother dreamed of purple auspicious clouds encircling her body, and then he was born. At the age of eighteen, he received the full precepts. Initially, he studied the Vinaya (disciplinary rules), but soon after, he went to Faming Temple to follow Master Xi'an. He grasped the subtle words and profound meanings upon hearing them once. Later, he went to Nanhu to rely on Yuanzhao. After returning to his hometown, he presided over Guangji Temple. Twelve years later, he moved to Guangci Temple. In the third year of Jianyan, the Emperor's carriage arrived in Yongjia, and there was an imperial decree to convert Lin Lingsu's former residence into Zifu Monastery. Prime Minister Lü Yihai recommended Master Daochen to respond to the decree. He once exchanged his Sanghati (robe) for rice in the market, and at night, he saw radiant light shining. The next morning, he respectfully returned the rice to the mountain. Suffering from a lack of water, he instructed workers to dig a well, and they found ancient bricks with the characters 'Tiankang' (the reign title of Emperor Wen of the Chen Dynasty in the Southern Dynasties). Spring water gushed forth from below. The riverbank of Yueqing was often troubled by collapses, and people believed it was caused by ghosts. Officials and people requested Master Daochen to administer precepts to them, and the spirits possessed a person to express their gratitude. His disciple, Qingshun, dreamed of the ancestral masters of Yanqing Temple coming to pay homage, with an attendant holding a chart of positions beside them, but the eighth position was vacant. Qingshun pointed and asked about it, and the reply was: 'Your teacher will fill that position.' Later, when Master Daochen resided in Nanhu, he was indeed the eighth generation. He once diligently practiced the Samadhi of mindfulness of the Buddha, and suddenly realized: 'The Pure Land is none other than the mind itself.' It is because Amitabha (Amituofo) allows me to realize the precious temple of my mind, and my mind fully possesses Amitabha's Land of Bliss. Although distant, it is as close as a single thought; although close, it is farther than hundreds of thousands of billions of Buddha lands. It is like the bright moon in the clear sky, its reflection appearing in ten thousand waters; the water does not rise, and the moon does not descend. The water and the moon naturally illuminate each other in the same realm. One day, in meditation, Master Daochen saw an old monk sitting on a meditation platform, who turned to him and said: 'I am Siming (place name).'

師驚喜作禮問曰。道琛於一家習氣法相未能通達。乞垂指教。尊者首肯之。及覺心地豁然。自是山家言教觀者。皆稟師為正。紹興十二年。圓照告老舉師以代。寺經虜寇焚蕩之餘。師誠心所感施者自歸。歲月之間棟宇悉備。因行法華三昧。感普賢放光。慧辯愈加。郡大旱。請禱雨。師以郡政苛猛言守感寤。出囚徒數百人。是夕大雨。有久病者。為說法施食多愈。育王諶禪師疾。往視之。歸語眾曰。大言無當終不得力。乃于月二十三日。建凈土繫念會。道族至萬人。與雪竇大圓禪師為道交。嘗請說六即義。聞而嘆曰。師如此說應曾悟耶。答曰。若不因悟何敢對老師說。一日講至六羅漢義。學者請說。斥之曰。小乘法相說之何益。當爲說經王義。聯翩三日。一語無重。紹興二十三年十二月十六日。集眾諷觀經晝夜不絕。眾聞異香盈室。師曰。佛來接我。即沐浴更衣。書偈曰。唯心凈土本無迷悟。一念不生即入初住。令諷安樂行。未終塔然坐亡。留龕彌月。顏體如生。葬全身於崇法祖塔之側。

智涌然法師法嗣(神照下第五世)

法師智連。字文秀。錫號覺云。四明鄞邑杜氏受業棲心崇壽。年十八受具戒。古貌修干有長松野鶴之態。明智見之曰。僧中鳳雛也。初從圓照學于南湖。晚依白蓮智涌頓悟圓旨。及歸鄉

【現代漢語翻譯】 現代漢語譯本： 道琛（僧人法號）驚喜地行禮問道：『道琛對於一家（指圓照禪師一脈）的習氣和法相未能通達，懇請您指點教誨。』尊者（智連）點頭認可。道琛隨即覺悟，心地豁然開朗。從此，山家（指寺院）的言教和觀法，都以智連的說法為正宗。紹興十二年，圓照（禪師）告老，推舉智連禪師接替。寺廟經歷金兵侵擾焚燒之後，智連禪師的誠心感動了信眾，施捨者紛紛歸附。幾年時間，殿宇樓閣全部完備。智連禪師因此舉行《法華經》三昧法會，感應到普賢菩薩放光，智慧辯才更加精進。郡中大旱，請求智連禪師祈雨。智連禪師認為郡守的政令苛刻猛烈，使他有所感悟，釋放了數百名囚犯。當晚就下起了大雨。有長期患病的人，智連禪師為他們說法並施食，很多人都痊癒了。育王寺的諶禪師生病，智連禪師前去探望。回來后對眾人說：『大話空談沒有用處，最終不能得力。』於是在十二月二十三日，舉辦凈土繫念法會，來參加的僧人和俗人達到上萬人。智連禪師與雪竇寺的大圓禪師是道義上的朋友，曾經請教大圓禪師講解六即義。大圓禪師聽后讚歎說：『智連禪師如此講解，應該已經開悟了吧？』智連禪師回答說：『如果不是因為開悟，怎麼敢對老師您這樣說呢？』一天，智連禪師講解到六羅漢義，有學人請他講解。智連禪師斥責他說：『小乘的法相，講解它有什麼益處？應當為大家講解經王（指《法華經》）的義理。』連續講解了三天，沒有一句重複的話。紹興二十三年十二月十六日，智連禪師召集眾人諷誦《觀經》，晝夜不停。眾人聞到奇異的香氣充滿房間。智連禪師說：『佛來接我了。』隨即沐浴更衣，寫下偈語說：『唯心凈土，本來沒有迷惑和覺悟；一念不生，當下就進入初住（菩薩的第一個階位）。』命令眾人諷誦《安樂行品》，還未結束，就安然坐化圓寂。遺體留在龕中一個月，容顏體態如同活著一樣。將全身安葬在崇法祖塔的旁邊。 智涌然法師的法嗣（神照禪師下第五世） 法師智連（僧人法號），字文秀，錫號覺云。四明鄞縣杜氏，在棲心崇壽寺出家。十八歲受具足戒。容貌古樸，身材修長，有如長松野鶴的風姿。明智禪師見到他后說：『這是僧人中的鳳凰啊！』最初跟隨圓照禪師在南湖學習，晚年依止白蓮智涌禪師，頓悟圓滿的宗旨。之後回到家鄉。

【English Translation】 English version: Master Daochen (Dharma name of the monk) asked with surprised reverence: 'Daochen has not been able to fully understand the habits and Dharmalakṣaṇa (characteristics of Dharma) of this lineage (referring to the lineage of Chan Master Yuanzhao). I earnestly request your guidance and instruction.' The Venerable (Zhilian) nodded in agreement. Daochen then realized and his mind became enlightened. From then on, the teachings and practices of the mountain monastery (referring to the temple) all regarded Zhilian's explanations as the orthodox teachings. In the twelfth year of Shaoxing, Yuanzhao (Chan Master) retired and recommended Chan Master Zhilian to succeed him. After the temple was burned down by the Jin soldiers, Chan Master Zhilian's sincerity moved the believers, and donors came to support him. Within a few years, all the halls and pavilions were fully restored. Chan Master Zhilian then held a Samadhi Dharma assembly of the Lotus Sutra, and he sensed Samantabhadra (Puxian) Bodhisattva emitting light, and his wisdom and eloquence became even more refined. There was a severe drought in the prefecture, and they requested Chan Master Zhilian to pray for rain. Chan Master Zhilian believed that the prefect's decrees were harsh and severe, which made him realize something, and he released hundreds of prisoners. That night, it rained heavily. There were people who had been sick for a long time, and Chan Master Zhilian preached the Dharma to them and gave them food, and many of them recovered. Chan Master Chen of Yüwang Temple was ill, and Chan Master Zhilian went to visit him. After returning, he said to the crowd: 'Empty talk is useless and ultimately cannot be helpful.' So on the twenty-third day of December, he held a Pure Land mindfulness assembly, and tens of thousands of monks and laypeople came to participate. Chan Master Zhilian and Chan Master Dayuan of Xuědòu Temple were friends in the Dharma, and he once asked Chan Master Dayuan to explain the meaning of the Six Identities. After listening, Chan Master Dayuan praised: 'Chan Master Zhilian's explanation is so profound, he must have attained enlightenment, right?' Chan Master Zhilian replied: 'If it were not for enlightenment, how would I dare to say this to you, my teacher?' One day, Chan Master Zhilian was explaining the meaning of the Six Arhats, and a student asked him to explain it. Chan Master Zhilian scolded him and said: 'What is the benefit of explaining the Dharmalakṣaṇa of the Hinayana? We should explain the meaning of the King of Sutras (referring to the Lotus Sutra) for everyone.' He lectured continuously for three days, without repeating a single word. On the sixteenth day of December in the twenty-third year of Shaoxing, Chan Master Zhilian gathered everyone to chant the Visualization Sutra day and night. Everyone smelled a strange fragrance filling the room. Chan Master Zhilian said: 'The Buddha is coming to receive me.' He then bathed and changed his clothes, and wrote a verse saying: 'The Pure Land of the Mind is originally without delusion or enlightenment; when a single thought does not arise, one immediately enters the first stage of dwelling (the first stage of a Bodhisattva).' He ordered everyone to chant the Chapter on Peaceful Practices, and before it was finished, he passed away peacefully in meditation. His body remained in the niche for a month, and his face and body were as if he were still alive. His entire body was buried next to the Ancestral Pagoda of Chongfa Temple. The Dharma successor of Dharma Master Zhiyongran (the fifth generation after Chan Master Shenzhao) Dharma Master Zhilian (Dharma name of the monk), styled Wenxiu, was bestowed the title Jueyun. He was from the Du family of Yin County, Siming, and became a monk at Qixinchongshou Temple. He received the complete precepts at the age of eighteen. His appearance was simple and his figure was tall and slender, like a tall pine tree and a wild crane. Chan Master Mingzhi saw him and said: 'This is a phoenix among monks!' He first followed Chan Master Yuanzhao to study at Nanhu, and later relied on Chan Master Zhiyong of Bailian Temple, and suddenly realized the complete teachings. After that, he returned to his hometown.

代講延慶。建炎后。歷住五剎。皆兵毀之餘。化瓦礫為金碧。出於指顧。時圓辯重興延慶。未就而逝。師適訪宏智。同登千佛閣。智曰。聞四明談空中有相是否。師曰然。智以手指云。太虛本無一物。師指山川樓閣曰。此諸物象復是何物。智大服其言。嘆曰南湖之任非師而誰。即薦于郡領事。十年講無虛日。而眾宇畢成。太師史真隱。佚老於鄉。每過從問法要。真隱曰。師于禪律亦貫通耶。師曰。冰泮雪消固一水耳。又問。華嚴般若似太支離。師曰。支離所以為簡易也(揚子何經之支離。離曰已簡已易焉支離)真隱肅然服。郡師丞相沈公屈居僧職。以老病辭。公手札勸之曰。師行業清修力荷宗教。自宜表正一方紀綱諸剎。幸勿固辭。自潔其志師即領命。諸方服其清整。一日感疾。謂侍人曰。一切無礙人。一道出生死(華嚴經偈)復撫掌大笑曰。我自幸至此。鐘鳴吾逝矣。時隆興元年十二月十八日。火浴得舍利。葬骨于崇法祖塔之旁。得法上首。月波則約。

太師真隱居士贊曰。瞻彼連師色粹而溫。禮義是習詩書是敦。雖精止觀實祖儒門。鶴飛寥廓蟬蛻塵氛。遂令聽者去縛解紛。五住大剎藉藉有聞。晚居延慶其道彌尊。伊惟臺教垂裕後昆。前有法智後有覺云。意此幻影與法常存(石刻在月波山)。

論曰。

【現代漢語翻譯】 現代漢語譯本： 代講延慶寺的僧人（姓名不詳）。建炎年間之後，他先後住在五座寺廟，這些寺廟都是戰火摧毀后的殘餘。他能將瓦礫變成金碧輝煌的建築，這都出於他的指揮。當時，圓辯想要重興延慶寺，但未完成就去世了。這位僧人恰好去拜訪宏智禪師，兩人一同登上千佛閣。宏智禪師說：『聽說四明有人談論空性中存在現象，是這樣嗎？』僧人回答：『是的。』宏智禪師用手指著天空說：『太虛本來就空無一物。』僧人指著山川樓閣說：『這些物象又是什麼呢？』宏智禪師非常佩服他的言論，感嘆道：『南湖寺的住持之任，非你莫屬。』於是向郡領事推薦了他。他十年講經說法，沒有一天間斷，所有的殿宇都建造完成。太師史真隱，是一位隱居在鄉間的退休官員，每次都來拜訪他，請教佛法要義。真隱問：『您對禪宗和戒律也很精通嗎？』僧人回答：『冰雪消融，本來就是同一條水。』又問：『《華嚴經》和《般若經》似乎過於繁瑣。』僧人回答：『繁瑣正是爲了達到簡易。（如同揚雄所說，為何要經過支離，才能達到簡易呢？）』真隱肅然起敬。郡師丞相沈公，辭去官職，隱居在僧人職位上，因為年老多病而辭職。沈公親筆寫信勸他說：『您的行業清凈修行，肩負著弘揚佛教的重任，自然應該成為一方的表率，規範各座寺廟。希望您不要固執推辭，保持自己的志向。』這位僧人於是接受了任命。各方都佩服他的清廉正直。一天，他感到生病，對侍從說：『一切無礙的人，從一道出生死。（《華嚴經》偈語）』又拍手大笑說：『我自認為很幸運能到這裡。』鐘聲響起，他就去世了。時間是隆興元年十二月十八日。火化后得到舍利，將骨灰安葬在崇法祖塔旁邊。得法的首座弟子是月波則約。

太師真隱居士的讚語說：瞻仰這位連師，他的容色純粹而溫和，禮儀是他所學習的，詩書是他所敦厚的。雖然精通止觀，實際上是儒家的後代。像鶴一樣飛向遼闊的天空，像蟬一樣脫去塵世的束縛。於是讓聽者解除束縛和紛爭。五座大寺廟都廣為流傳他的名聲。晚年居住在延慶寺，他的道行更加尊貴。他就是臺教的傳承者，為後代留下福祉。前面有法智，後面有覺云。我認為這種幻影與佛法是常存的（石刻在月波山）。

論曰：

【English Translation】 English version: Acting as a lecturer at Yanqing Monastery (name unknown). After the Jianyan era, he resided in five monasteries, all of which were remnants after being destroyed by war. He could transform rubble into magnificent buildings, all from his direction. At that time, Yuanbian wanted to rebuild Yanqing Monastery, but passed away before completing it. This monk happened to visit Zen Master Hongzhi, and they ascended the Thousand Buddha Pavilion together. Zen Master Hongzhi said, 'I heard that someone in Siming is discussing the existence of phenomena in emptiness, is that so?' The monk replied, 'Yes.' Zen Master Hongzhi pointed to the sky and said, 'The great void is originally empty of anything.' The monk pointed to the mountains, rivers, pavilions, and buildings and said, 'What are these phenomena then?' Zen Master Hongzhi greatly admired his words and exclaimed, 'The abbotship of Nanhu Monastery is none other than you.' So he recommended him to the prefectural commissioner. He lectured on the Dharma for ten years without a single day of interruption, and all the halls were completed. Grand Tutor Shi Zhenyin, a retired official who lived in seclusion in the countryside, would visit him every time to ask for the essentials of the Buddha Dharma. Zhenyin asked, 'Are you also proficient in Zen and the precepts?' The monk replied, 'When ice and snow melt, it is originally the same water.' He also asked, 'The Avatamsaka Sutra (Huayan Jing) and the Prajna Sutra (Bore Jing) seem too complicated.' The monk replied, 'Complication is precisely for achieving simplicity. (Just as Yang Xiong said, why must one go through complexity to achieve simplicity?)' Zhenyin was deeply impressed.

Prefectural Teacher Chancellor Shen Gong, resigned from his official position and lived in seclusion in the position of a monk, resigning due to old age and illness. Shen Gong wrote a personal letter to persuade him, saying, 'Your practice is pure and you bear the heavy responsibility of propagating Buddhism. You should naturally become a model for one region and regulate the monasteries. I hope you will not stubbornly decline and maintain your aspirations.' This monk then accepted the appointment. All sides admired his integrity and uprightness. One day, he felt ill and said to his attendant, 'A person without any obstacles is born and dies from one path (Avatamsaka Sutra verse).' He also clapped his hands and laughed, saying, 'I consider myself fortunate to have come here.' The bell rang, and he passed away. The time was the eighteenth day of the twelfth month of the first year of Longxing. After cremation, relics were obtained, and the ashes were buried next to the Chongfa Ancestral Pagoda. The leading disciple who obtained the Dharma was Yuebo Zeyue.

Grand Tutor Layman Zhenyin's eulogy says: Looking up to this Lian Master, his countenance is pure and gentle, etiquette is what he learned, poetry and books are what he cultivated. Although proficient in shamatha-vipassana (zhiguan), he is actually a descendant of Confucianism. Like a crane flying into the vast sky, like a cicada shedding the bonds of the world. Thus, he allows listeners to be freed from bondage and disputes. His reputation is widely spread in the five great monasteries. In his later years, he resided in Yanqing Monastery, and his path became even more revered. He is the successor of the Tiantai teachings, leaving blessings for future generations. Before him was Fazhi, and after him was Jueyun. I believe this illusion and the Dharma are ever-present (stone inscription on Yuebo Mountain).

Commentary:

聖賢應世之跡。非世情所能測識也。夫覺云一代明教之師。其于亡日如知所歸出生入死。固非常人所可擬倫。然則托形儒相之家。居相位二十七。考中外靖安。其勛業盛大矣。而又能大護佛法尊敬僧寶。是蓋大權施化示現宰官者之所為也。釋迦本時。或為儒林之宗。或居輪王之位。聖寺沙彌為齊文宣。迴向寺僧為唐明皇。近則五祖戒師為蘇文忠。瑯邪山藏僧為張文定庸。詎知回機轉位不為佛不為祖耶。良渚謂撫掌自笑。宜得所歸而復來此土。位極人臣以茲為疑者。其未善論事若此。

法師與咸。字虛中。黃巖章氏。賜號明祖。母夢故白蓮惠師遺黃柑令食之。及寤齒頰猶香。生七歲依香積出家。首謁智涌。涌奇之曰。祖位再來也。學成以妙年居第一座。涌沒證悟為繼。已而悟遷上竺。乃舉師以代。聚徒既多歲復大歉。及分衛吳中。施者唯恐自後。倍委王孟公問十六觀義。師曰。佛國在十萬億剎外。而提封不越方寸。若克循觀道。則往彼非遙也。資政鄭公問楞嚴八還。師曰。迷心為境。八法瞀亂。達大觀者。一念自反。二公皆感悟。歲歲為遣供(瞀音茂目不明)郡太守入山。見池中紅蓮。問曰。既是白蓮。因甚卻開紅華。師曰。山中並喜君侯至任是無情亦改容。又指看經羅漢曰。既是無學。如何看經。師撫羅漢背云

【現代漢語翻譯】 現代漢語譯本：聖賢應世的行跡，不是世俗的情感所能揣測認識的。覺云（覺云，人名）是一代闡明教義的宗師，他對於臨終時知道自己歸宿、出生入死之事，本來就不是一般人可以比擬的。那麼，他寄託形體在儒臣之家，身居宰相之位二十七年，考察國內國外，使之安定，他的功業是多麼盛大啊！而且又能大力護持佛法，尊敬僧眾，這大概是菩薩大權示現，化身宰官所做的事情。釋迦牟尼佛在過去世，有時是儒林的宗師，有時身居轉輪王的地位。聖寺的沙彌是齊文宣帝，迴向寺的僧人是唐明皇。近代則有五祖戒師轉世為蘇文忠（蘇軾），瑯邪山藏僧轉世為張文定庸（張知白）。哪裡知道迴轉機鋒，轉換位置，不是佛，不是祖師呢？良渚（地名）說撫掌自笑，應該知道自己歸宿而又來到這片土地。以位極人臣而對此產生懷疑的人，他們是不善於議論事情的啊。 法師與咸（與咸，人名），字虛中，是黃巖章氏人。皇帝賜號明祖。他的母親夢見已故的白蓮惠師（白蓮惠師，人名）送給她黃柑讓她吃，醒來后口齒間還留有香味。他七歲時依香積寺出家，首先拜訪智涌（智涌，人名），智涌驚奇地說：『你是祖位的再來啊！』學成后以妙齡擔任第一座。智涌圓寂后，他證悟並繼承了智涌的衣缽。不久，與咸法師遷往上竺寺，於是推舉他的老師來代替他。聚集的徒弟很多，又趕上連年歉收。等到他到吳中（吳中，地名）去乞食化緣，施捨的人唯恐落在別人後面。資政鄭公（鄭公，人名）向他請教十六觀的義理，法師說：『佛國在十萬億佛土之外，但提封（疆界）卻不超過方寸之地。如果能夠遵循觀想的方法，那麼前往佛國就不遙遠了。』資政鄭公向他請教《楞嚴經》中的八還義理，法師說：『迷失本心，就會被外境所迷惑，八種法性就會昏亂。通達大觀的人，只要一念反觀自照，就能明白。』兩位公卿都深受感動，每年都為他派遣供養。郡太守入山，看見池中的紅蓮，問道：『既然是白蓮池，為什麼卻開出紅色的蓮花？』法師說：『山中並喜君侯至，任是無情亦改容。』又指著看經的羅漢說：『既然是無學羅漢，如何還要看經？』法師撫摸著羅漢的背說：

【English Translation】 English version: The traces of sages appearing in the world cannot be fathomed by worldly sentiments. The Venerable Jueyun (Jueyun, a name) was a master who illuminated the teachings of a generation. His knowledge of where he would go at the time of his death, his birth and death, was beyond the comparison of ordinary people. He entrusted his form to the family of a Confucian official, held the position of prime minister for twenty-seven years, examined both domestic and foreign affairs, and brought peace. His achievements were magnificent! Moreover, he was able to greatly protect the Buddha Dharma and respect the Sangha. This was probably the work of a Bodhisattva manifesting great power, incarnating as a high official. Shakyamuni Buddha in past lives was sometimes the master of Confucian scholars, sometimes held the position of a Chakravartin King. The Shami of Sheng Temple was Emperor Wenxuan of Qi, and the monk of Huixiang Temple was Emperor Ming of Tang. In recent times, Master Wuzu Jie was reborn as Su Wenzhong (Su Shi), and the monk Zang of Langye Mountain was reborn as Zhang Wendingyong (Zhang Zhibai). How can we know that turning the mechanism and changing positions is not the work of a Buddha or a Patriarch? Liangzhu (a place name) said, 'Clapping his hands and laughing, he should know where he belongs and come to this land again.' Those who doubt this because he reached the highest position as a minister are not good at discussing matters. The Dharma Master Yuxian (Yuxian, a name), styled Xuzhong, was from the Zhang family of Huangyan. The emperor bestowed upon him the title Mingzu. His mother dreamed that the deceased White Lotus Master Hui (White Lotus Master Hui, a name) gave her a yellow tangerine to eat, and when she woke up, her mouth and teeth still smelled fragrant. At the age of seven, he became a monk at Xiangji Temple, first visiting Zhiyong (Zhiyong, a name), who exclaimed in surprise, 'You are the reincarnation of the Patriarch's seat!' After completing his studies, he took the first seat at a young age. After Zhiyong's passing, he attained enlightenment and inherited Zhiyong's mantle. Soon after, Dharma Master Yuxian moved to Shangzhu Temple, and thus recommended his teacher to replace him. The gathered disciples were numerous, and they were met with years of poor harvests. When he went to Wuzhong (Wuzhong, a place name) to beg for alms, the donors were afraid of being left behind. The Counselor Zheng Gong (Zheng Gong, a name) asked him about the meaning of the Sixteen Contemplations. The Dharma Master said, 'The Buddha Land is beyond hundreds of thousands of millions of Buddha lands, but the territory does not exceed a square inch. If one can follow the path of contemplation, then going to that place is not far away.' The Counselor Zheng Gong asked him about the Eight Returns in the Surangama Sutra. The Dharma Master said, 'Deluded mind becomes attached to external objects, and the eight dharmas become confused. One who understands the Great Contemplation, with a single thought of introspection, will understand.' Both dukes were deeply moved and sent offerings for him every year. The prefect of the county entered the mountain and saw red lotuses in the pond, and asked, 'Since it is a White Lotus Pond, why are red lotuses blooming?' The Dharma Master said, 'The mountain rejoices at the arrival of the lord, even inanimate objects change their appearance.' Then, pointing to the Arhat reading the sutra, he said, 'Since he is an Arhat without further learning, why is he still reading the sutra?' The Dharma Master stroked the Arhat's back and said:

。何不祇對。師倦于酬應。歸間受業。會赤城益師亡。郡以為請。萬年一禪師來訪。見床上小冊記。回買常住物。一錢不遺。嘆曰。我于道無愧行不及師。嘗於法輪寺施戒。當請聖師。眾睹寶光下燭有梵僧立空表。禪宴之餘常諷空品。至本性空寂則入定數日。至生死無際則大慟不已。其體法真切若此。隆興元年五月。別眾端坐唸佛而亡。瘞龕于寺之東岡。乾道三年夏復從荼毗。五色舍利無算。所著菩薩戒疏注三卷。金剛辨惑一卷。覆宗二卷。法華撮要一卷。素精於易折衷諸解。以自名本取諸咸因號澤山叟。

法師中益。早親智涌。深境觀富辯說。人以是敬服焉。主上虞等慈遷赤城。講貫之餘即入禪懺。旦夜以繼未嘗少閑。錄智涌教義。號虎溪集。

法師元性。自號山堂。從智涌得教觀之旨。居白蓮日。講次至天主義有學者新至作論破之。有取其論白師曰。此新學逆路之見也。請擯之。師笑曰。汝但學得他作論。我盡容得著山堂集五卷。法華文句科十卷。

法師子侔。寧海盧氏。號圓凈。久從智涌學有聲當世。晚主白蓮學徒如市。以供給屢乏。將堤海為田。歸以告其母。母以白金一笥與之曰。為眾辦事佛必鑒之。母患其不成也。卒就役。得田千畝眾賴以濟。

法師本空。四明奉化人。自號虛堂

【現代漢語翻譯】 現代漢語譯本：他為什麼不直接回答呢？因為導師疲於應付各種問題。他回到住所繼續接受學業。恰逢赤城益師去世，郡里的人都來請他主持事務。萬年一禪師前來拜訪，看到床上有一本小冊子，記錄著購買常住物品的情況，即使是一文錢也不遺漏。他感嘆道：『我在道上的修為不如你，在行為上也不及你。』他曾經在法輪寺施戒，當時迎請聖師，眾人都看到寶光從天而降，照亮著一位站在空中的梵僧。禪修宴會之餘，他經常諷誦空品。當誦到本性空寂時，他會入定數日；當誦到生死無邊際時，他會大哭不止。他體會佛法的真切就是這樣。隆興元年五月，他向眾人告別，端坐唸佛而逝。他的骨灰龕被安葬在寺廟的東岡。乾道三年夏天，再次進行荼毗（火化），得到了無數五色舍利。他所著的《菩薩戒疏注》有三卷，《金剛辨惑》有一卷，《覆宗》有二卷，《法華撮要》有一卷。他平時精通易經，折衷各種解釋，以自己的名字命名為『本』，取自《咸卦》的含義，因此號為澤山叟。

法師中益，早年親近智涌，對深奧的境界觀察深刻，辯才豐富，人們因此敬佩他。他主持上虞等慈寺，后遷往赤城寺。講經說法之餘，就進入禪修懺悔，從早到晚，沒有片刻的空閑。他記錄了智涌的教義，名為《虎溪集》。

法師元性，自號山堂，從智涌那裡得到了教觀的精髓。住在白蓮寺時，講經時講到天主義，有一位新來的學者寫了一篇論文來反駁他。有人拿著那篇論文告訴法師說：『這位新學者的見解是錯誤的。請您驅逐他。』法師笑著說：『你只是學會了他寫論文，我卻能容納他。』著有《山堂集》五卷，《法華文句科》十卷。

法師子侔，是寧海盧氏人，號圓凈。長期跟隨智涌學習，在當時很有名聲。晚年主持白蓮寺，學徒多如集市。因為供給經常不足，他打算填海造田。他把這件事告訴了他的母親。母親給了他一箱白銀，對他說：『為大眾辦事，佛一定會保佑你的。』母親擔心他不能成功。最終完成了這項工程，得到了田地一千畝，大眾都依賴這些田地得以生存。

法師本空，是四明奉化人，自號虛堂。

【English Translation】 English version: Why didn't he just answer directly? It was because the master was tired of dealing with various questions. He returned to his residence to continue his studies. It happened that Master Yi of Chicheng passed away, and the people of the county all came to invite him to preside over affairs. Chan Master Wannian came to visit and saw a small booklet on the bed, recording the purchase of permanent property, not even a single coin was missed. He sighed and said, 'My cultivation on the path is not as good as yours, and my conduct is not as good as yours.' He once administered precepts at Falun Temple. At that time, he invited the Holy Master, and everyone saw the precious light descending from the sky, illuminating a Brahma monk standing in the air. After the Chan banquet, he often chanted the 'Emptiness Chapter'. When chanting about the emptiness of inherent nature, he would enter samadhi for several days; when chanting about the boundlessness of birth and death, he would weep incessantly. His understanding of the truth of the Dharma was like this. In the fifth month of the first year of Longxing (1163), he bid farewell to the crowd, sat upright, and passed away while reciting the Buddha's name. His cremation niche was buried on the eastern hill of the temple. In the summer of the third year of Qiandao (1167), cremation was performed again, and countless five-colored sariras (舍利, relics) were obtained. He authored three volumes of 'Commentary on the Bodhisattva Precepts', one volume of 'Diamond Sutra Discernment of Doubts' (金剛辨惑), two volumes of 'Restoring the Sect' (覆宗), and one volume of 'Essentials of the Lotus Sutra' (法華撮要). He was usually proficient in the Book of Changes, reconciling various interpretations, using his own name 'Ben' (本, root), taken from the meaning of the 'Xian' hexagram (咸卦, Influence), hence the name Old Man of Zeshan (澤山叟, Marsh Mountain Old Man).

Dharma Master Zhongyi, was close to Zhiyong (智涌) early on, had deep insight into profound realms, and was eloquent, so people respected him. He presided over Shangyu Dengci Temple, and later moved to Chicheng Temple. In addition to lecturing on the scriptures, he would enter Chan meditation and repentance, from morning to night, without a moment of leisure. He recorded Zhiyong's teachings, called 'Tiger Creek Collection' (虎溪集).

Dharma Master Yuanxing, styled himself Shantang (山堂, Mountain Hall), obtained the essence of teachings and contemplation from Zhiyong. While living in Bailian Temple (白蓮寺, White Lotus Temple), when lecturing on the scriptures, he spoke of the meaning of the Heavenly Lord, and a newly arrived scholar wrote a paper to refute him. Someone took that paper and told the Dharma Master, 'This new scholar's view is wrong. Please expel him.' The Dharma Master smiled and said, 'You have only learned how to write papers, but I can accommodate him.' He authored five volumes of 'Shantang Collection' (山堂集), and ten volumes of 'Annotations on the Words and Sentences of the Lotus Sutra' (法華文句科).

Dharma Master Zimou, was from the Lu family of Ninghai, styled himself Yuanjing (圓凈, Perfect Purity). He studied with Zhiyong for a long time and was famous in his time. In his later years, he presided over Bailian Temple, and his students were as numerous as a market. Because the supplies were often insufficient, he planned to reclaim land from the sea. He told his mother about this. His mother gave him a box of silver and said to him, 'If you do things for the public, the Buddha will surely bless you.' His mother was worried that he would not succeed. Eventually, he completed the project and obtained a thousand acres of land, on which the public relied for survival.

Dharma Master Benkong, was from Fenghua of Siming, styled himself Xutang (虛堂, Empty Hall).

。父姓徐為農。每高僧過門。必款接加禮。母夜見神光繞室因而有娠。為兒異倫等。蔬食誦經志在出家。年十四。依尊勝法存剃髮。初從智涌受教觀。自白蓮首眾。出主明之永明遷治平。淳熙初。皇子魏王牧四明。尊其道制疏請主資教。夏中首座將開妙玄。師止之曰。自有講席以來。諸老立法。謂首座之職未出世者止講小部。若已出世。已講小部者。方可開發大部事存謙遜此舊章也。若維那則點讀四教儀類集耳。以次而進無自逞也。后遷白蓮大揚宗教。久之歸間受業。日以往生為正念。紹興三年三月三日別眾就座書偈而化。東掖學徒來迎全身。奉化緇素投牒止之。乃剪鬚髮分塔東山。而葬全身於尊勝。師行不回顧。坐不倚物。盛暑不持箑。祈寒不附火。高座講唱辨析精微。使利鈍皆有所入。人以是尊慕之。

真教仙法師法嗣

法師圓智。黃巖林氏。母夢老儒寄宿而生。幼聰敏不好弄。書史經目悉能開說。醫方卜筮無不精究。嘗往鄰寺聞講觀經。嘆曰。落日之處故鄉在焉。今日得聞如獲家信。暨出家受戒。即依真教於白蓮。學通教觀。嘗問具變之義。真教指籠鐙曰。如此鐙者。離性絕非本自空寂。理則具矣。六凡四聖所見不同。變則在焉(鎧庵曰。具如珠具寶。即理具三千。變如珠雨寶。即事造三千。此旨

【現代漢語翻譯】 現代漢語譯本：徐某，以農為業，是他的姓氏和職業。每當有高僧路過家門，必定以禮相待，熱情款待。他的妻子在夜晚夢見神光環繞房間，因此懷孕。這個孩子與衆不同，從小就吃素、誦經，立志出家。十四歲時，依從尊勝法存剃度出家。最初跟隨智涌學習教觀。從白蓮社的首座，到主持明州的永明寺，後來又遷到治平寺。淳熙初年，皇子魏王在四明任職，敬重他的道行，上疏請求他主持資教寺。夏天，首座準備開講妙玄，法師阻止他說：『自從設立講席以來，各位老前輩都立下規矩，認為首座的職責是未出世者只能講小部經典，如果已經出世，已經講過小部經典的人，才可以開發大部經典。這是爲了保持謙遜的舊章。至於維那，則只能點讀四教儀之類的書籍，依次進步，不要自以為是。』後來遷到白蓮寺，大力弘揚宗教。很久以後，回到清閑的地方接受學業，每天以求往生為正念。紹興三年三月初三，與眾人告別，坐在座位上寫下偈語而圓寂。東掖的學徒前來迎接他的全身，奉化的僧人和信徒遞交文書阻止。於是剪下他的鬚髮，分建塔于東山，而將他的全身安葬在尊勝寺。法師的言行舉止從不回頭看，坐著從不倚靠東西，盛夏不拿扇子，嚴寒不靠近火爐。在高座上講經說法，辨析精微，使聰明和愚笨的人都能有所領悟。人們因此尊敬和仰慕他。 真教仙法師的法嗣：法師圓智，是黃巖林氏人。他的母親夢見一位老儒寄宿在她家，因此生下了他。從小就聰明敏捷，不喜歡玩耍。書史經過他的眼睛，都能理解並講解。醫方、卜筮，沒有不精通的。曾經去鄰寺聽講《觀經》，感嘆道：『落日之處，故鄉就在那裡啊！今天能夠聽到，就像收到了家書一樣。』等到出家受戒后，就依從真教在白蓮寺學習，通曉教觀。曾經問過具變的含義，真教指著燈籠說：『像這個燈籠一樣，離開自性，斷絕是非，本來就是空寂的。理體就具備了。六凡四聖所見不同，變化就在其中。』（鎧庵說：『具如珠具寶，即理具三千。變如珠雨寶，即事造三千。』這個宗旨……）

【English Translation】 English version: Xu, a farmer, was his surname and occupation. Whenever a high-ranking monk passed by his door, he would always treat them with courtesy and hospitality. His wife dreamed of divine light surrounding the room at night, and as a result, she became pregnant. This child was different from others, eating vegetarian food and reciting scriptures from a young age, determined to become a monk. At the age of fourteen, he was tonsured and ordained under the Venerable Dharma Master Zunsheng. Initially, he studied the teachings and contemplation with Zhiyong. From the chief seat of the White Lotus Society, he went on to preside over Yongming Temple in Mingzhou, and later moved to Zhiping Temple. In the early years of Chunxi, Prince Wei, the imperial son, served in Siming, respected his Daoist practice, and submitted a memorial requesting him to preside over Zizhao Temple. In the summer, the chief seat was preparing to lecture on the profound mysteries, but the Dharma Master stopped him, saying: 'Since the establishment of the lecture seat, the elders have established rules, believing that the duty of the chief seat is that those who have not yet emerged into the world can only lecture on the minor scriptures. If they have already emerged into the world and have lectured on the minor scriptures, then they can develop the major scriptures. This is to maintain the old chapter of humility. As for the director, they can only punctuate and read books such as the Four Teachings Ritual, progressing in order, without being self-assertive.' Later, he moved to White Lotus Temple and greatly promoted religion. After a long time, he returned to a quiet place to receive studies, focusing on seeking rebirth in the Pure Land as the right thought every day. On the third day of the third month of Shaoxing's third year, he bid farewell to the crowd, sat on the seat, wrote a verse, and passed away. The disciples from Dongye came to welcome his whole body, and the monks and believers of Fenghua submitted documents to stop them. So they cut off his beard and hair, built a pagoda separately on Dongshan, and buried his whole body in Zunsheng Temple. The Dharma Master's words and deeds never looked back, and he never leaned on anything while sitting. He did not hold a fan in the hot summer, nor did he approach the fire in the cold winter. He lectured and preached on the high seat, analyzing with precision, so that both the intelligent and the foolish could gain something. People therefore respected and admired him. The Dharma Heir of Dharma Master Zhenjiao Xian: Dharma Master Yuanzhi was from the Lin family of Huangyan. His mother dreamed of an old Confucian scholar lodging in her house, and thus gave birth to him. From a young age, he was intelligent and quick-witted, and did not like to play. He could understand and explain the books and history that passed through his eyes. He was proficient in medicine, divination, and astrology. He once went to a neighboring temple to listen to the lecture on the 'Contemplation Sutra', and sighed: 'Where the setting sun is, that is where my hometown is! To be able to hear it today is like receiving a letter from home.' After becoming a monk and receiving the precepts, he followed Zhenjiao to study at White Lotus Temple, and became proficient in the teachings and contemplation. He once asked about the meaning of 'having transformation', and Zhenjiao pointed to the lantern and said: 'Like this lantern, it is separated from self-nature, cut off from right and wrong, and is originally empty and silent. The principle is complete. The six ordinary beings and the four saints see differently, and the transformation lies within it.' (Kai'an said: 'Having is like having pearls and treasures, that is, the principle has three thousand. Transformation is like the rain of pearls and treasures, that is, the event creates three thousand.' This purpose...)

與真教稍異)師不契。后因掃地誦法華。至知法常無性佛種從緣起。豁然有悟。以白真教。教曰。法華止觀此為喉襟汝今有悟大事斯畢。自是游心道妙。五日輒一睡。或邀縱步則曰。吾之遊異於是。明窗凈兒舒捲函帙。參五佛曆三週。若閱止觀。則十境十乘。見祖師于塵劫之表。居東山十有四年。兩剎千眾推為前列。每患學者困於名相。勉同人曰。是真精進。便是向上機關。每半月必行布薩。或曰。圓頓之宗何必如是。師曰。圓家事理一念具足。所謂圓頓者。豈撥事求理耶。吾于常時未嘗不以波羅提木叉為之師。扶律談常正在茲日。郡請主祥符。殿撰劉公問。教中一句如何舉揚。師曰。即事而真。公領其旨。自撰疏請主鴻祐。士夫欲其近城。請居日山。歷遷白蓮赤城慶善。化道日起。紹興二十三年。奉詔主上竺。災燼之餘僅存大士殿。有衰金為造門廊者。歷家言。主星不利。師曰。佛與天星同一造化。茍寶坊輪奐吾亡何憾。未幾果微恙。夢仙人飲以天液。所患頓愈。神采加異於前。二十七年夏旱。詔于明慶講經。席散而雨洽。嘗抵寺莊聞用牲祭曰何可違佛禁耶。即為神說戒易以素饌。二十八年督土木甚速。至冬眾宇咸備。十二月十二日示疾。預為書別道俗。書偈坐亡。塔于寺東。初是普覺日。住山之末年。夢羅漢來自

天臺。踞坐主位。已而師至。住無相日。夢賓頭盧來謁。授山茶一器。人知師為五百人中焉。桐江瑛。自恃知解。遇荊溪留意辨明處。斥為穿鑿。至云妙樂可毀。設十難問。學者莫敢與抗。師作攻瑛集追破之。讀者一快。恨二師不併世也。

超果道法師法嗣

法師從進。妙年聰辯為學早成。久依超果具得其道。出主德藏。講訓有法學者歸之。多述教義發明所得。作楞嚴解尤稱高妙。示寂之日。留龕月餘。容色不變。及從火洛。舌根不壞。若紅蓮華。

竹庵觀法師法嗣(南屏下第五世)

法師宗印。字元實。鹽官陳氏。號北峰。師慧力德鄰。年十五具戒。首謁當湖竹庵。得教觀之旨。凡諸祖格言必誦滿千遍。入南湖修長懺。周氏延以庵居。以租量非法勸革之。歲減五百斛。往謁象田圓悟演。反質西來意。師答曰。有屈無叫處。演肯之。智者忌辰。夜炷香殿爐悲泣失聲。演感其意以厚禮送歸南湖嘗思寂光有相之義。聞空聲云。寂光土體如水中月。資教空虛堂。延居座首。堂著宗極論。扶智涌事理各立一性之旨。師設九難。宗極為之義負。通守蘇玭觀不二門以文雖簡而昧其說。師撮示機要。玭即領會。白師座請居正覺。颶風飄蕩(颶音具。沿海諸郡多狂風。謂具四方之風也。東坡有颶風賦)僅存藏

【現代漢語翻譯】 現代漢語譯本 天臺宗的某位大師，坐在主持的位置上。不久之後，另一位大師（指超果道法師）到來。在無相寺居住期間，夢見賓頭盧尊者（賓頭盧，即賓頭盧頗羅墮尊者，佛陀的十六大阿羅漢弟子之一）前來拜訪，並授予他一器山茶花。人們因此知道這位大師是五百羅漢中的一位。桐江瑛，仗著自己對佛法的理解，對於荊溪湛然大師（荊溪，指唐代天臺宗高僧湛然）留意辨明之處，斥責為穿鑿附會。甚至說妙樂大師（妙樂，指湛然）的著作可以譭棄。他設立了十個難題來發問，學者們沒有敢於與他對抗的。這位大師（指超果道法師的弟子）寫了《攻瑛集》來駁斥他，讀者們讀後感到非常痛快，遺憾的是這兩位大師沒有生活在同一個時代。

超果道法師的法嗣（弟子）：

法師（指超果道法師的弟子）從小跟隨超果道法師學習，年少時就聰明有辯才，學業早成。長期跟隨超果道法師，完全得到了他的道法。後來主持德藏寺，講經說法很有章法，學者們都歸附於他。他寫了很多闡述教義、發明自己所得的著作，其中《楞嚴經》的註解尤其被認為是高妙。圓寂之日，遺體留在龕中一個多月，容貌顏色沒有改變。火化之後，舌根沒有燒壞，像紅蓮花一樣。

竹庵觀法師的法嗣（南屏寺下第五世）：

法師，法名宗印，字元實，是鹽官陳氏人，號北峰。這位法師智慧超群，德行高尚，十五歲時受具足戒。最初拜訪當湖的竹庵法師，得到了天臺宗教觀的精髓。凡是各位祖師的格言，必定誦讀滿一千遍。後來到南湖修行長懺。周氏邀請他住在庵中。他認為所收的租稅不合法，勸說周氏革除。每年減少了五百斛的租糧。之後前往拜訪象田圓悟演禪師，反過來問他西來意（西來意，指禪宗祖師從西方帶來的禪法真意）。法師回答說：『有冤屈也沒地方叫。』圓悟演禪師認可了他的回答。在智者大師（智者，指智顗大師，天臺宗的實際創始人）的忌日，夜晚在香殿的爐前悲泣失聲。圓悟演禪師被他的誠意感動，用厚禮送他回到南湖。他曾經思考寂光凈土有相的意義。聽到空中的聲音說：『寂光凈土的本體就像水中的月亮。』資教空虛堂邀請他擔任座首。空虛堂寫了《宗極論》，扶持智顗大師所說的『事』和『理』各自具有獨立自性的觀點。法師設立了九個難題來辯駁，空虛堂在義理上處於下風。通守蘇玭觀察『不二門』（不二門，指超越對立的真理之門），認為文章雖然簡潔，但沒有闡明其中的道理。法師提綱挈領地指出了其中的機要，蘇玭立刻領會。蘇玭在自己的座位上請法師居住在正覺寺。颶風飄蕩（颶，音jù。沿海一帶的郡縣多有狂風，稱為『具四方之風』。蘇軾有《颶風賦》），寺中僅存藏經閣。

【English Translation】 English version A certain master of Tiantai (Tiantai, a school of Chinese Buddhism) was seated in the presiding position. Soon after, another master (referring to Chao Guo Daofashi) arrived. During his stay at Wuxiang Temple, he dreamed that Bintoulu (Bintoulu, referring to Bintoulu Bharadvaja, one of the sixteen Arhat disciples of the Buddha) came to visit and presented him with a pot of camellias. People therefore knew that this master was one of the five hundred Arhats. Tongjiang Ying, relying on his own understanding of Buddhism, criticized Jingxi Zhanran (Jingxi, referring to the eminent Tang Dynasty Tiantai monk Zhanran) for his meticulous clarifications, denouncing them as far-fetched. He even said that the works of Miaole (Miaole, referring to Zhanran) could be discarded. He posed ten difficult questions, and scholars dared not confront him. This master (referring to the disciple of Chao Guo Daofashi) wrote the 'Collection Attacking Ying' to refute him, which readers found very satisfying, regretting that the two masters did not live in the same era.

The Dharma heir (disciple) of Chao Guo Daofashi:

The Dharma master (referring to the disciple of Chao Guo Daofashi) followed Chao Guo Daofashi from a young age, and was intelligent and eloquent in his youth, achieving early success in his studies. He followed Chao Guo Daofashi for a long time, fully obtaining his Dharma. Later, he presided over Dezang Temple, and his lectures and teachings were well-organized, attracting scholars to him. He wrote many works expounding the teachings and explaining his own insights, among which his commentary on the 'Surangama Sutra' was particularly praised as profound. On the day of his passing, his body remained in the niche for more than a month, and his appearance did not change. After cremation, his tongue root was not burned, like a red lotus flower.

The Dharma heir of Zhuan Guan Fashi (the fifth generation under Nanping Temple):

The Dharma master, named Zongyin, styled Yuanshi, was a member of the Chen family of Yanguan, and was known as Beifeng. This master was exceptionally wise and virtuous. He received the full precepts at the age of fifteen. He first visited Zhuan Fashi of Danghu, and obtained the essence of the Tiantai teachings of doctrine and contemplation. He recited all the sayings of the patriarchs at least a thousand times. Later, he went to Nanhua to practice long repentance. The Zhou family invited him to live in the hermitage. He considered the collected rent illegal and persuaded the Zhou family to abolish it, reducing the rent by five hundred hu (斛, a unit of dry volume) per year. Later, he visited Xiangtian Yuanwu Yan Chanshi, and in turn asked him about the meaning of the 'intention of the coming from the West' (西來意, referring to the true meaning of Chan Buddhism brought by the patriarchs from the West). The master replied: 'There is injustice but no place to cry out.' Yuanwu Yan Chanshi acknowledged his answer. On the anniversary of the death of Zhiyi (智顗, referring to Zhiyi, the de facto founder of the Tiantai school), he wept loudly in front of the incense burner in the hall at night. Yuanwu Yan Chanshi was moved by his sincerity and sent him back to Nanhua with generous gifts. He once pondered the meaning of the form in the Land of Tranquil Light. He heard a voice in the air saying: 'The substance of the Land of Tranquil Light is like the moon in the water.' Zixiao Kongxutang invited him to serve as the head of the seat. Kongxutang wrote the 'Treatise on the Ultimate Principle', supporting Zhiyi's view that 'phenomena' and 'principle' each have independent self-nature. The master set up nine difficult questions to refute him, and Kongxutang was at a disadvantage in terms of reasoning. The prefect Su Bin observed the 'Non-Dual Gate' (不二門, referring to the gate of truth that transcends duality), believing that the article was concise but did not explain the principle. The master pointed out the key points, and Su Bin immediately understood. Su Bin invited the master to reside in Zhengjue Temple in his own seat. A hurricane swept through (颶, pronounced jù. Many coastal counties have strong winds, called 'winds from all directions'. Su Shi wrote 'Ode to the Hurricane'), and only the Sutra Repository remained in the temple.

殿。師守死不去。風為之止。有請為廟神授戒去血食者。先感夢往赴他廟尸祝。神語求易祭者十數祠。遷主隱學。未久玭亦召還。要師偕行曰。盍西還相與弘贊。居東二十七年。至是復反浙右。貳上竺講止觀。深砭學者支離名相之病。圍座挾策。主者以得士為忌。去隱雷峰毛氏庵。問道者沓至。杜氏建普光一區。具禮迎之。禪講並行法道益盛。適德藏來。請師曰。肄業之地。思報久矣。歷遷超果圓通北禪。道德之譽既行。土木之績亦就。海空英辭靈山。舉以自代。詔可之。學徒五百咸服其道。宿弊舊習為之一革。寧宗素聞師名。召對便殿問佛法大旨。語簡理明。上大敬說錫賚甚渥。賜號慧行法師。嘉定六年。以營觀室。行化吳中。至松江弟子行一庵。謂其徒曰。吾化緣畢此。即右脅安庠而化。時十二月八日也。藏龕于慈雲塔旁。師三衣準律。五辛剛制。道力純至幽明俱感。格邪拯滯除瘵息癘。一有祈叩無不得愈。常謂講者須備三法。肅威儀以臨大眾。提大綱以盡文義。具宗眼以示境觀。備此三者依俙駕說。所著金剛新解。釋彌勒偈。簡示天親羅什同異之意。考正此經諸本。即則之文最為有據。述教義百餘章。尤為學者傳錄。嗣法有聞者。古云元粹十餘人。日本傳教者。俊芿一人。仕官儒生受道者三數人。獨佛光法照繼

世盛大。有光祖父之道。

牧庵朋法師法嗣

法師法輝。字明叟。號月溪。臺之臨海徐氏。依多福西茶院真悟諶師落髮。從牧庵于能仁學通教觀。暨遷南湖即俾為內知客。平心贊助內外以和。與印元寶登聖道月光遠為同志友。日以此道相問辨。及歸能仁遂座首。淳熙初出主浮江香積尋徙赤城。紹熙二年遷聖水。嘉定間。赤城有去思。師為勉徇。久之聖水復來迎。師亦不拒。嘉定己卯秋。無疾而亡。塔于西隩。師講唱法華深符祖意。發明正義酷似牧庵。謝克家錢象祖二鄉相。素所尊敬。而師執心謙靖。未嘗許其進。人以是高之。

祥符忻法師法嗣

法師善榮。烏程潘氏。賜號悟空。母初妊娠。即屏葷血。臨產之夕。有光二道自天下徹其廬。已而產二男。歲余皆病亡其一。相者謂其母曰。若不出家恐亦未保。乃舍入法忍寺。七歲受戒。學教於清辯忻師。紹興末自祥符座元出主太湖之寶林。歷慧通車溪。講道大播。淳熙癸卯。越帥李參政。請主圓通。親為疏云。佛菩薩本自無心。有緣即應。士大夫何嫌異教。惟道是從。人皆喜誦其語。一日微恙。屏人事坐榻上。問病進藥皆不答。越七日。澡身易衣。趺坐方丈寂然而化。阇維之時求舍利者。如其愿必得之。著大部決疑集四卷。行於世。在車溪日入蔬

【現代漢語翻譯】 現代漢語譯本 世盛大。有光祖父之道。

牧庵朋法師法嗣

法師法輝（Dharma Master Fahui），字明叟（Ming Sou），號月溪（Yue Xi），臺州臨海人，姓徐。他依止多福西茶院的真悟諶師（Zhenwu Chen Shi）剃度出家，跟隨能仁寺的牧庵（Mu'an）學習天臺宗的教觀，通達其理。等到牧庵（Mu'an）遷往南湖時，就讓他擔任內知客，他以平和之心贊助寺內寺外事務，與印元寶（Yin Yuanbao）、登聖道（Deng Shengdao）、月光遠（Yue Guangyuan）結為志同道合的朋友，每天互相探討佛法。後來回到能仁寺擔任座首。淳熙初年，他出任浮江香積寺住持，不久又遷往赤城寺。紹熙二年，遷往聖水寺。嘉定年間，赤城寺的人希望他回去，法師勉強答應。不久，聖水寺又來迎請，法師也沒有拒絕。嘉定己卯年秋天，法師無疾而終，安葬在西隩。法師講解《法華經》非常符合祖師的意旨，闡明正義酷似牧庵（Mu'an）的風格。謝克家、錢象祖兩位鄉紳一向尊敬他，但法師秉持謙虛平靜的心態，從未允許他們進一步交往，人們因此更加敬重他。

祥符忻法師法嗣

法師善榮（Dharma Master Shanrong），烏程人，姓潘，被賜予法號悟空（Wukong）。他的母親懷孕時就開始不吃葷腥。臨產的晚上，有兩道光從天而降，照亮了她的住所。不久之後，生下了兩個男孩，一年多后都生病去世了一個。相面的人對他的母親說：『如果不讓這個孩子出家，恐怕也難以保全。』於是，他的母親就將他舍入法忍寺。七歲時受戒，跟隨清辯忻師（Qingbian Xin Shi）學習教義。紹興末年，他從祥符寺的座元出任太湖寶林寺的住持，歷任慧通寺、車溪寺住持，講經說法廣為傳播。淳熙癸卯年，越州長官李參政（Li Canzheng）請他擔任圓通寺住持，親自撰寫疏文說：『佛菩薩本來就沒有分別心，只要有緣就會應現。士大夫們何必嫌棄不同的教派，只要符合真理就應該遵循。』人們都喜歡誦讀他的話。有一天，法師略感不適，屏退左右，坐在禪榻上，對於問病和進藥都不作回答。過了七天，他沐浴更衣，在方丈室內跏趺而坐，安詳圓寂。火化時，求舍利的人都能如願得到。他著有《大部決疑集》四卷，流傳於世。在車溪寺時，他每天只吃蔬菜。

【English Translation】 English version The world is vast and prosperous, inheriting the ways of illustrious ancestors.

Successor of Dharma Master Mu'an Peng

Dharma Master Fahui (Dharma Master Fahui), styled Mingsou (Ming Sou), named Yuexi (Yue Xi), was a Xu from Linhai, Taizhou. He was tonsured under Zhenwu Chen Shi of Duofu West Tea Temple, and studied the Tiantai teachings under Mu'an (Mu'an) at Nengren Temple, mastering its principles. When Mu'an (Mu'an) moved to Nanhu, he was appointed as the inner receptionist, assisting both internally and externally with a peaceful mind. He formed friendships with Yin Yuanbao, Deng Shengdao, and Yue Guangyuan, discussing the Dharma daily. Later, he returned to Nengren Temple as the head seat. In the early years of Chunxi, he became the abbot of Fujiang Xiangji Temple, and soon after moved to Chicheng Temple. In the second year of Shaoxi, he moved to Shengshui Temple. During the Jiading period, the people of Chicheng Temple wished for his return, and the Dharma Master reluctantly agreed. Soon after, Shengshui Temple came to invite him again, and the Dharma Master did not refuse. In the autumn of the Jiading year of Ji Mao, the Dharma Master passed away without illness and was buried in Xi'ao. The Dharma Master's lectures on the Lotus Sutra deeply aligned with the intentions of the patriarchs, and his elucidation of the correct meaning closely resembled Mu'an (Mu'an)'s style. Xie Kejia and Qian Xiangzu, two local gentry, always respected him, but the Dharma Master maintained a humble and tranquil mind, never allowing them to advance further, which people admired him for.

Successor of Dharma Master Xiangfu Xin

Dharma Master Shanrong (Dharma Master Shanrong), from Wucheng, surnamed Pan, was bestowed the Dharma name Wukong (Wukong). His mother abstained from meat and blood from the beginning of her pregnancy. On the night of his birth, two rays of light descended from the sky and illuminated her dwelling. Soon after, she gave birth to two boys, one of whom died from illness after a little over a year. A physiognomist told his mother, 'If this child does not become a monk, I fear he will not be preserved.' Therefore, his mother sent him to Faren Temple. He received the precepts at the age of seven and studied the teachings under Qingbian Xin Shi. At the end of Shaoxing, he left his position as the head seat of Xiangfu Temple to become the abbot of Baolin Temple on Taihu Lake. He successively served as the abbot of Huitong Temple and Chexi Temple, widely spreading the Dharma. In the Gui Mao year of Chunxi, Li Canzheng, the governor of Yuezhou, invited him to become the abbot of Yuantong Temple, personally writing a memorial stating, 'Buddhas and Bodhisattvas originally have no discriminating mind; they respond when conditions arise. Why should scholar-officials dislike different teachings? One should only follow the truth.' People all delighted in reciting his words. One day, the Dharma Master felt slightly unwell, dismissed his attendants, and sat on his meditation couch, not responding to questions about his illness or offers of medicine. After seven days, he bathed, changed his clothes, and sat in the lotus position in his abbot's room, passing away peacefully. During the cremation, those who sought relics were granted their wishes. He authored the four-volume 'Great Collection of Doubts Resolved,' which circulated in the world. During his time at Chexi Temple, he only ate vegetables every day.

圃。見菜葉小蟲無數。嘆曰。哀哉一餐何多殺命。於是一夏。唯白湯下飯。嗣法紫金法通。

清修久法師法嗣

法師妙云。四明楊氏。自號慈室。遍詢教席𤀹發妙解從久無畏。詣玉幾參大慧。益有省悟。無畏主清修。師與逸堂諸賢旦暮請益。及同受通相三觀之旨。紹興十九年。無畏沒眾請師為繼。淳熙初。遷慈溪永明。以所得悟意。述圓覺直解。其序有云。巨儒老衲讀此必曰。既云直解何用是曲科為。聞者為一笑。嘗閑居東湖二靈。以詩遣丐村市云。山環湖水水環山。短艇白鷗窗幾間。野外更將供給至。飽參著得十僧閑。時人誦為實錄。郡請居南湖。日事講貫學者如市。居二年以疾辭。居溪口吳氏庵。一日往別吳君。歸越三日。澡身易衣。趺坐室中。謂侍人曰。吾有瓣香藏之三十年。將臨終供佛仰報大恩。今其時。吾將有行。及香菸正熾起白佛陳請求歸安養。就座合掌而化。師為學得旨尤善駕說。詩頌翰墨妙絕一時。南湖祖堂以師居位日淺不立像。耆老評之曰。昔竹庵牧庵居此皆二年。議者以道大名重不得不立。今慈室何慊於二老哉於是亦立位。嗣其法者。廣壽正皎(九月八日忌)首座睎顏。字聖徒。自號雪溪。四明奉化人。幼試經得度。教黌禪府無不諮詢。三教百家無不綜練。嘗從久無畏親受觀法。自

謂造師藩籬。及無畏亡撰銘文以寄得法之意。師志氣剛正廣眾畏服。文藻高妙後進愛慕。於是聖徒之名播天下。不惑之前所寓必居記室。知命之後所至必踞座端。諸方屢舉出世。皆固辭不就。嘗步菜畦。見糞蛆毬聚。以殺物之多不復茹蔬。唯買海苔三百六十斤。日取其一以供粥飯。晚歲自省。謂文字余習無補於道。乃住桃源厲氏庵。專志唸佛。一坐十年。精進不懈。謂反人張漢卿曰。凈土之道豈有一法可得。珍臺寶網迦陵頻伽。此吾佛方便誘掖之法耳。但于修中不見一法。則寂光上品無證而證。漢卿曰。予固已信解。愧未能勇進耳。扁所居小軒曰憶佛。作詩以見志。有云。隨波逐浪去翩翩。彈指聲中七十年。豈不向來知憶佛。欲從老去更加鞭。臨終預別親友。沐浴更衣西向觀想。忽稱佛來合掌而化。師隱居之日。有司以免丁追慈室誚之曰。天下豈有讀萬卷書為高士行。猶欲以丁錢責之耶。主司嘉其言得不問。

澄覺煥法師法嗣

法師簡言。自號覺庵。依澄覺學通其旨。博覽強記獨擅一時。嘗講妙玄升座高拱。暗索本文不失科節。圓詮妙法旁敷教相。事理權實莫不粲然。嘗謂新學曰。人苦於寡學。若深歷歲月熟覽典誥。自然左右逢源了達祖意。不為一文一義之所滯惑。始可從事於講說之際。聞者心化。

【現代漢語翻譯】 現代漢語譯本： （造師）建造了藩籬。及無畏（Wúwèi，人名）去世后，撰寫銘文來寄託他得法的心意。造師志向剛正，廣受大眾畏懼和敬服。他的文采高妙，後輩學人愛慕。於是聖徒的名聲傳遍天下。在不惑之年（四十歲）之前，他所居住的地方必定設有記室。知天命之年（五十歲）之後，他所到的地方必定佔據座位的上端。各方多次推舉他出世弘法，他都堅決推辭不接受。他曾經在菜地裡行走，看到糞蛆聚整合團，因為殺生太多，不再吃蔬菜。只購買海苔三百六十斤，每天取出一斤來供給粥飯。晚年反省自己，認為文字是多餘的習氣，對修道沒有幫助。於是住在桃源厲氏庵，專心念佛。一坐十年，精進不懈。他對反人張漢卿（Zhāng Hànqīng，人名）說：『凈土的道理難道有一法可以得到嗎？珍臺寶網、迦陵頻伽（Jiālíngpínqié，妙音鳥），這些都是我佛方便誘導的方法罷了。只要在修行中不見一法，那麼寂光凈土的上品往生就是無證而證。』張漢卿說：『我本來就已經信解，慚愧的是未能勇猛精進罷了。』他把所居住的小軒命名為『憶佛』，作詩來表達心志。詩中有：『隨波逐浪去翩翩，彈指聲中七十年。豈不向來知憶佛，欲從老去更加鞭。』臨終前預先告別親友，沐浴更衣，面向西方觀想。忽然說佛來了，合掌而化。造師隱居的日子裡，有司因為他免除了丁稅而受到慈室的譏諷，說：『天下難道有讀萬卷書成為高士的人，還想要用丁錢來責備他嗎？』主事官員認為他的話有道理，就沒有再追問。

澄覺煥法師（Chéngjué Huàn Fǎshī）的法嗣

法師言語簡練，自號覺庵（Jué'ān）。依止澄覺（Chéngjué）學習，通達了他的宗旨。博覽群書，記憶力強，獨擅一時。曾經講解《妙玄》，升座時高舉雙手，暗中摸索本文，沒有遺漏科節。圓滿地詮釋妙法，廣泛地闡述教相，事理、權實沒有不清楚明白的。曾經對新學的人說：『人們苦於學識淺薄。如果深入經歷歲月，熟讀典籍，自然左右逢源，了達祖師的意旨，不被一文一義所滯惑，才可以從事於講說。』聽的人都心悅誠服。

【English Translation】 English version: (Zao Shi) built fences. And after Wuwei (Wúwèi, a person's name) passed away, he wrote an inscription to express his understanding of the Dharma. Zao Shi had a firm and upright character, widely respected and admired by the public. His literary talent was excellent, and he was admired by younger scholars. Thus, the name of the saint spread throughout the world. Before the age of not being confused (forty years old), the place where he lived must have a secretary's office. After the age of knowing destiny (fifty years old), he would occupy the upper end of the seat wherever he went. Various parties repeatedly recommended him to come out and promote the Dharma, but he firmly declined. He once walked in the vegetable garden and saw dung maggots gathered in groups. Because of killing too many living beings, he no longer ate vegetables. He only bought three hundred and sixty catties of seaweed, taking one catty each day to provide for porridge and rice. In his later years, he reflected on himself, believing that writing was a superfluous habit and did not help in cultivating the Tao. So he lived in the Li's Nunnery in Taoyuan, focusing on reciting the Buddha's name. He sat for ten years, diligently and tirelessly. He said to Zhang Hanqing (Zhāng Hànqīng, a person's name), a rebellious person: 'Is there a single Dharma that can be obtained in the Pure Land path? Precious terraces, jeweled nets, and Kalavinka birds (Jiālíngpínqié, birds with beautiful voices) are all expedient methods of my Buddha to guide and encourage. As long as you do not see a single Dharma in practice, then the highest grade of rebirth in the Land of Eternal Tranquility is realized without realization.' Zhang Hanqing said, 'I have already believed and understood, but I am ashamed that I have not been able to advance bravely.' He named the small pavilion where he lived 'Remembering the Buddha' and wrote a poem to express his aspirations. The poem says: 'Following the waves, going with the flow, fluttering, seventy years in the snap of a finger. How could I not have known to remember the Buddha all along? I want to spur myself on even more as I grow old.' Before his death, he bid farewell to his relatives and friends in advance, bathed and changed his clothes, and meditated facing west. Suddenly, he said that the Buddha had come, put his palms together, and passed away. During the days when Zao Shi lived in seclusion, the authorities were ridiculed by Ci Shi for exempting him from the corvée tax, saying: 'Is there anyone in the world who has read ten thousand books and become a noble scholar, and you still want to blame him for the corvée tax?' The official in charge thought his words made sense and did not ask any further.

Dharma successor of Dharma Master Chengjue Huan (Chéngjué Huàn Fǎshī)

The Dharma Master spoke concisely and called himself Jue'an (Jué'ān). He studied with Chengjue (Chéngjué) and understood his teachings. He read widely, had a strong memory, and was unique for a time. He once lectured on the 'Profound Meaning of the Wonderful Dharma,' raising his hands high when ascending the seat, secretly groping for the text without missing any sections. He fully explained the wonderful Dharma and widely expounded the teachings, so that matters, principles, expediency, and reality were all clear and understandable. He once said to new learners: 'People suffer from a lack of learning. If you deeply experience the years and read the classics thoroughly, you will naturally be resourceful and understand the meaning of the patriarchs, and not be confused by a single word or meaning. Only then can you engage in lecturing.' Those who heard him were sincerely convinced.

法照皎法師法嗣

法師明哲。四明之鄞邑周氏。自號則庵。得夢吞寶珠而生。十八具戒。即遊學諸方。依能仁法照受教觀。一時會中同名者有十哲之稱。而師最顯著。復遍參禪林。見天童宏智育王大慧國清愚谷。無不期以大器。嘗曰。叢林所謂直指人心見性成佛。即吾宗介爾有心三千具足也。宏智聞之曰。觀子妙解宜歸弘教。初主昌國超果。遷覺海隱學永明。篤志講訓無虛日。學者不敢以假告。郡帥范成大。請主南湖。一時聽徒。皆四方英秀。來者唯恐其後。咸相謂曰。登龍門者正在今日。師日誦小般若經。稍涉人語便即重誦。謂不當以凡言雜聖典也(六月十六忌)。

圓照光法師法嗣

法師宗肇。四明人。初之南湖見明智。晚入圓照室。俾之貳講。出主興教。遷壽聖。自罹建炎之厄。僅存大殿。茅茨數百椽。殘僧十餘輩。處之裕如。常曰。諸佛大士。遍法界建佛事。而云溪咫尺之地。不能有為。亦緣力不足耳。縱我能為之何足為道。祇陀絡孤所施無慮億數。而云溪咫尺之地不能有成。亦緣力不足耳。縱我能成之何足為多。但知服勤講導篤志修進。以報佛恩可爾。既而來學日臻檀施日至。棟宇為之鼎新。

東靈欽法師法嗣

法師利淵。博通三藏。旁貫五經。學富道高。世稱為淵教

【現代漢語翻譯】 現代漢語譯本

法照皎法師的法嗣

法師明哲，是四明（地名，今浙江寧波）鄞邑（古縣名）周氏之子，自號則庵。出生時有夢吞寶珠的祥瑞。十八歲受具足戒后，便遊學四方，依止能仁法照學習教觀。當時會中有十位同名者，被稱為『十哲』，而法師最為傑出。之後又廣泛參訪禪林，拜見天童宏智、育王、大慧、國清、愚谷等禪師，無不期望他成為棟樑之材。法師曾說：『叢林中所說的直指人心，見性成佛，就是我宗所說的介爾有心，三千具足。』宏智禪師聽后說：『觀你的精妙理解，適宜歸於弘揚教法。』法師最初主持昌國超果寺，后遷至覺海寺，隱居於學永明寺，專心講經說法，沒有一天懈怠。學人不敢用虛假的態度來對待。郡守范成大，請法師主持南湖寺。一時前來聽法的弟子，都是四方英才，唯恐落後。都互相說道：『登上龍門的機會就在今天。』法師每日誦讀《小般若經》，稍微夾雜人間的言語，便立即重新誦讀，認為不應該用凡俗的言語混雜神聖的經典。（六月十六是忌日）

圓照光法師的法嗣

法師宗肇，是四明人。最初到南湖拜見明智禪師，晚年進入圓照禪師的禪室，被安排擔任副講。之後出任興教寺住持，后遷至壽聖寺。自從遭遇建炎年間的戰亂，寺中僅存大殿，茅草屋數百間，殘餘僧人十餘人，法師處之泰然。常說：『諸佛大士，遍佈法界建立佛事，而云溪（地名）這咫尺之地，不能有所作為，也是因為力量不足罷了。縱然我能有所作為，又有什麼值得稱道的呢？祇陀（Jetavana）園林和阿那特伽（Anathapindika）長者所施捨的財物，數額不可估量，而云溪這咫尺之地不能有所成就，也是因為力量不足罷了。縱然我能有所成就，又有什麼值得誇耀的呢？只要知道勤奮地講經說法，專心修持進取，以此來報答佛恩就可以了。』此後，前來求學的人日益增多，檀越的佈施也日漸豐厚，寺廟的殿宇因此煥然一新。

東靈欽法師的法嗣

法師利淵，博通三藏（Tipitaka），廣泛精通五經。學識淵博，道德高尚，世人稱他為淵教。

【English Translation】 English version

Successor of Dharma Master Fazhao Jiao

Dharma Master Mingzhe, of the Zhou family of Yin County (ancient county name) in Siming (place name, present-day Ningbo, Zhejiang), styled himself Ze'an. He was born with the auspicious sign of dreaming of swallowing a precious pearl. After receiving the full precepts at the age of eighteen, he traveled and studied in various directions, relying on Nengren Fazhao to learn the teachings and contemplation. At that time, there were ten people with the same name in the assembly, known as the 'Ten Sages,' and the Dharma Master was the most outstanding. Afterwards, he widely visited Chan monasteries, meeting Chan masters such as Tiantong Hongzhi, Yuwang, Dahui, Guoqing, and Yugu, all of whom expected him to become a pillar of talent. The Dharma Master once said: 'What the Chan monasteries call directly pointing to the human mind, seeing one's nature and becoming a Buddha, is what our school calls a single thought possessing three thousand realms.' Chan Master Hongzhi, upon hearing this, said: 'Observing your profound understanding, it is suitable to return to propagating the Dharma.' The Dharma Master initially presided over Changguo Chaoguo Temple, later moved to Juehai Temple, and lived in seclusion at Xue Yongming Temple, dedicating himself to lecturing on the scriptures without a day of懈怠. The students did not dare to treat him with a false attitude. Prefect Fan Chengda invited the Dharma Master to preside over Nanhu Temple. At that time, the disciples who came to listen to the Dharma were all talents from all directions, fearing to fall behind. They all said to each other: 'The opportunity to ascend the Dragon Gate is today.' The Dharma Master recited the 'Small Prajna Sutra' daily, and if he slightly mixed in human speech, he would immediately recite it again, believing that one should not mix mundane words with sacred scriptures. (The sixteenth day of the sixth month is the anniversary of his death).

Successor of Dharma Master Yuanzhao Guang

Dharma Master Zongzhao, was a native of Siming. He first went to Nanhu to see Chan Master Mingzhi, and in his later years entered the meditation room of Chan Master Yuanzhao, where he was arranged to serve as a deputy lecturer. Afterwards, he took over as abbot of Xingjiao Temple, and later moved to Shousheng Temple. Since encountering the turmoil of the Jianyan era, only the main hall remained in the temple, along with hundreds of thatched huts and a dozen remaining monks. The Dharma Master remained calm in this situation. He often said: 'The Buddhas and Great Bodhisattvas establish Buddhist affairs throughout the Dharma realm, but Yunxi (place name), this small piece of land, cannot achieve anything, also because of insufficient strength. Even if I could achieve something, what would be worth praising? The wealth donated by Jetavana Garden and Anathapindika was immeasurable, but Yunxi, this small piece of land, cannot achieve anything, also because of insufficient strength. Even if I could achieve something, what would be worth boasting about? Just knowing to diligently lecture on the scriptures, wholeheartedly cultivate and advance, in order to repay the Buddha's grace, is enough.' Thereafter, the number of people coming to study increased day by day, and the donations from patrons also became more and more abundant, and the temple halls were thus completely renewed.

Successor of Dharma Master Dongling Qin

Dharma Master Liyuan, was well-versed in the Tipitaka (Three Baskets), and widely proficient in the Five Classics. He was erudite and virtuous, and the world called him Master Yuanjiao.

藏。蚤傳東靈之道。弘法楊尖。聚眾三百日事講演。出入經論莫測涯涘。由是後學多尚泛辨(此卷三十五人本紀遺失十七人)。

佛祖統紀卷第十六(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十七

宋景定四明東湖沙門志磐撰

諸師列傳第六之七(廣智神照下四十四人)

凈社廉法師法嗣(廣智下第六世)休庵法舟法師法明文節法師寶積法雲法師妙果師楷法師水陸文炳法師常明道深法師福昌文佾法師

圓辯琛法師法嗣月堂慧詢法師一庵處躬法師雪堂戒應法師止庵法蓮法師指南仲韶法師慈雲文統法師餘姚清湛法師

覺云連法師法嗣(神照下第六世)月波則約法師林庵清哲首座

證悟智法師法嗣慧光若訥法師

北峰印法師法嗣古云元粹法師佛光法照法師梅峰梵奎法師石溪思壽法師石鏡清杲法師慈感文圭法師蒙泉了源法師毒海道源法師剡源覺先法師桐洲懷坦法師南峰思誠法師日本俊芿法師云巢如寶法師南澗行果法師嚴陵趙彥肅鎧庵吳克己

能仁寶法師法嗣草堂如寶法師

車溪榮法師法嗣紫金法通法師

慈室云法師法嗣悟真正皎法師南湖了宣行人

覺安言法師法嗣鑑堂思義法師總庵妙心法師常齋法幵法師

【現代漢語翻譯】 現代漢語譯本： 藏。早年就傳揚東靈的佛法，在楊尖弘揚佛法。聚集三百人，每日講經說法，出入于經書理論之中，深奧莫測。因此，後來的學人大多崇尚廣泛的辯論（此卷三十五人本紀遺失十七人）。

《佛祖統紀》卷第十六（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十七

宋景定年間四明東湖沙門志磐撰

諸師列傳第六之七（廣智神照下四十四人）

凈社廉法師的法嗣（廣智下第六世）：休庵法舟法師、法明文節法師、寶積法雲法師、妙果師楷法師、水陸文炳法師、常明道深法師、福昌文佾法師。

圓辯琛法師的法嗣：月堂慧詢法師、一庵處躬法師、雪堂戒應法師、止庵法蓮法師、指南仲韶法師、慈雲文統法師、餘姚清湛法師。

覺云連法師的法嗣（神照下第六世）：月波則約法師、林庵清哲首座。

證悟智法師的法嗣：慧光若訥法師。

北峰印法師的法嗣：古云元粹法師、佛光法照法師、梅峰梵奎法師、石溪思壽法師、石鏡清杲法師、慈感文圭法師、蒙泉了源法師、毒海道源法師、剡源覺先法師、桐洲懷坦法師、南峰思誠法師、日本俊芿（Risshun）法師、云巢如寶法師、南澗行果法師、嚴陵趙彥肅、鎧庵吳克己。

能仁寶法師的法嗣：草堂如寶法師。

車溪榮法師的法嗣：紫金法通法師。

慈室云法師的法嗣：悟真正皎法師、南湖了宣行人。

覺安言法師的法嗣：鑑堂思義法師、總庵妙心法師、常齋法幵法師。

【English Translation】 English version: Zang. Early on, he propagated the Dharma of Dongling, promoting it in Yangjian. He gathered three hundred people, lecturing on the scriptures daily, delving into the depths of sutras and theories, which were unfathomable. Consequently, later scholars mostly favored extensive debates (Seventeen biographies are missing from this chapter on thirty-five individuals).

Chronicles of the Buddha Ancestors, Volume 16 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddha Ancestors

Chronicles of the Buddha Ancestors, Volume 17

Composed by Shramana Zhipan of Siming Donghu during the Jingding era of the Song Dynasty

Biographies of Various Masters, Sixth of Seven (Forty-four individuals under Guangzhi and Shenzhao)

Lineage of Dharma Master Jingshe Lian (Sixth generation under Guangzhi): Dharma Master Xiuan Fazhou, Dharma Master Faming Wenjie, Dharma Master Baoji Fayun, Dharma Master Miaoguo Shikai, Dharma Master Shuilu Wenbing, Dharma Master Changming Daoshen, Dharma Master Fuchang Wenyi.

Lineage of Dharma Master Yuanbian Chen: Dharma Master Yuetang Huixun, Dharma Master Yian Chugong, Dharma Master Xuetang Jieying, Dharma Master Zhian Falian, Dharma Master Zhinan Zhongshao, Dharma Master Ciyun Wentong, Dharma Master Yuyao Qingzhan.

Lineage of Dharma Master Jueyun Lian (Sixth generation under Shenzhao): Dharma Master Yuebo Zeyue, Chief Seat Linan Qingzhe.

Lineage of Dharma Master Zhengwu Zhi: Dharma Master Huiguang Ruone.

Lineage of Dharma Master Beifeng Yin: Dharma Master Guyun Yuanzui, Dharma Master Foguang Fazhao, Dharma Master Meifeng FanKui, Dharma Master Shixi Sishou, Dharma Master Shijing Qinggao, Dharma Master Cigan Wengui, Dharma Master Mengquan Liaoyuan, Dharma Master Duhai Daoyuan, Dharma Master Shanyuan Juexian, Dharma Master Tongzhou Huaitan, Dharma Master Nanfeng Sicheng, Dharma Master Risshun (Japanese: 俊芿) of Japan, Dharma Master Yunchao Rubao, Dharma Master Nanjian Xingguo, Yanling Zhao Yansu, Kaian Wu Keji.

Lineage of Dharma Master Nengren Bao: Dharma Master Caotang Rubao.

Lineage of Dharma Master Chexi Rong: Dharma Master Zijin Fatong.

Lineage of Dharma Master Cishi Yun: Dharma Master Wuzhen Zhengjiao, Practitioner Nanhu Liaoxuan.

Lineage of Dharma Master Juean Yan: Dharma Master Jiantang Siyi, Dharma Master Zongan Miaoxin, Dharma Master Changzhai Fa Kai.

能仁山法師法嗣畢庵法希法師南巖法雄法師

楊尖淵法師法嗣崇先了生法師楊尖法欽法師

圓辯琛法師法嗣(前廉法師法嗣七人原本無紀)

法師慧詢。字謀道。號月堂。其先永嘉陳氏。寓居四明昌國之朐山。母夢異僧至門求化既而妊娠。八歲出家祖印院。初授法華數遍。即能成誦。嘗歸省祖母諭之曰。汝已去家。當學吾州忠佛子。初謁南湖澄照。以卓立稱。至東掖見皎法照奇之。有忌之者群噪之。師曰。佛法大義有疑即問何必見嫉。乃西遊浙左。遍參名匠。東回南湖。依圓辯正所學。聞性惡即具之旨。名體不轉之妙。一家圓頓深有悟入。紹興末年。出主法昌。遷凈名普和。常持缽。海岸遇盜。師正色曰。汝輩所欲者財耳。盡與之。因諭以善惡業報。盜為感動。歸物悔過而去。凈名無徒。每對海山。為鬼神講維摩經。屢感神應。乾道五年。遷主南湖。負笈之士自遠而至。幾莫能容。丞相魏杞與師為道契。嘗問世間相常住之旨。師曰。得非以四時代謝為疑乎。曰然。師曰。窮過去極未來。雖有代謝而此理常住。魏公曰。屢以問人。未若今日之可曉。淳熙六年冬十月二十七日。忽告眾示疾。慰問者群至。見門學則勉其進德。士官則囑其護法。聞其言者。悚然有感。既而別眾。書偈唸佛。結印趺

【現代漢語翻譯】 現代漢語譯本 能仁山法師的法嗣有畢庵法希法師和南巖法雄法師。 楊尖淵法師的法嗣有崇先了生法師和楊尖法欽法師。 圓辯琛法師的法嗣（前廉法師的法嗣七人，原本沒有記載）。 法師慧詢，字謀道，號月堂。他的先祖是永嘉（地名）的陳氏，後來居住在四明（地名）昌國（地名）的朐山（地名）。他的母親夢見一位奇異的僧人來到門前乞化，之後就懷孕了。八歲時在祖印院出家。最初學習《法華經》數遍，就能背誦。曾經回家探望祖母，祖母告誡他說：『你已經離開了家，應當學習我們州的忠誠佛子。』最初拜見南湖澄照（人名），以卓然而立著稱。到東掖（地名）拜見皎法照（人名），法照對他感到驚奇。有人嫉妒他，眾人喧譁指責他。法師說：『佛法的大義，有疑問就應當提問，何必嫉妒呢？』於是西遊浙左（浙江一帶），遍訪名師。東回南湖，依止圓辯（人名）學習所學，聽聞『性惡即具』的宗旨，『名體不轉』的奧妙，對一家圓頓之說有了深刻的領悟。紹興（年號）末年，出任法昌（地名）的主持，后遷往凈名普和（地名）。經常托缽乞食，在海岸邊遇到盜賊。法師神色莊重地說：『你們想要的不過是錢財罷了，全部給你們。』於是勸諭他們善惡業報的道理，盜賊被感動，歸還財物，懺悔過錯離去。凈名寺沒有僧眾，法師經常面對海山，為鬼神講解《維摩經》，多次感應到神蹟。乾道（年號）五年，遷任南湖的主持，遠方求學的士人紛紛前來，幾乎容納不下。丞相魏杞（人名）與法師在佛法上非常契合，曾經問世間相常住的宗旨。法師說：『您是不是因為四季更替而感到疑惑呢？』魏杞說：『是的。』法師說：『窮盡過去，極盡未來，雖然有更替，但這個道理是常住不變的。』魏公說：『多次向人請教，沒有像今天這樣明白的。』淳熙（年號）六年冬十月二十七日，忽然告訴眾人自己生病了。慰問的人紛紛前來，見到門下的學徒就勉勵他們精進德行，見到士大夫就囑咐他們護持佛法。聽到他話的人，都感到敬畏和感動。之後與眾人告別，書寫偈語，唸誦佛號，結跏趺坐（佛教修行姿勢）。

【English Translation】 English version Dharma heirs of Dharma Master Nengren Mountain: Dharma Master Bian Faqi and Dharma Master Nanyan Faxiong. Dharma heirs of Dharma Master Yangjian Yuan: Dharma Master Chongxian Liaosheng and Dharma Master Yangjian Faqin. Dharma heirs of Dharma Master Yuanbian Chen (The original record does not mention the seven Dharma heirs of Former Dharma Master Lian). Dharma Master Huixun, styled Moudao, named Yuetang. His ancestors were the Chen family of Yongjia (place name), later residing in Qushan (place name) of Changguo (place name) in Siming (place name). His mother dreamed of an unusual monk coming to the door seeking alms, and then she became pregnant. At the age of eight, he became a monk at Zuyin Monastery. Initially, he studied the Lotus Sutra several times and was able to recite it. He once returned home to visit his grandmother, who admonished him, saying, 'You have already left home; you should learn from the loyal Buddhist disciples of our state.' He first visited Nanhai Chengzhao (person's name), known for his uprightness. When he went to Dongye (place name) to see Jiao Fazhao (person's name), Fazhao was amazed by him. Some were jealous of him, and the crowd clamored against him. The Dharma Master said, 'If there is doubt about the great meaning of the Buddha's Dharma, one should ask; why be jealous?' Thereupon, he traveled west to Zhezuo (area in Zhejiang), visiting famous masters everywhere. Returning east to Nanhai, he relied on Yuanbian (person's name) to study what he had learned, hearing the doctrine of 'inherent evil,' and the subtlety of 'name and substance not transforming,' gaining a deep understanding of the complete and sudden teachings of the school. At the end of the Shaoxing (era name) period, he took charge of Fachang (place name), and later moved to Jingming Puhe (place name). He often carried a begging bowl, and encountered thieves on the coast. The Dharma Master said sternly, 'What you want is only wealth; take it all.' Then he exhorted them with the principles of good and evil karma. The thieves were moved, returned the goods, repented of their mistakes, and left. Jingming Monastery had no monks, so the Dharma Master often faced the sea and mountains, lecturing on the Vimalakirti Sutra for ghosts and spirits, repeatedly sensing divine responses. In the fifth year of the Qiandao (era name) period, he moved to take charge of Nanhai, and scholars from afar came one after another, almost unable to accommodate them. Prime Minister Wei Qi (person's name) was very compatible with the Dharma Master in the Dharma, and once asked about the principle of the permanence of worldly phenomena. The Dharma Master said, 'Are you perhaps doubting because of the changing of the four seasons?' Wei Qi said, 'Yes.' The Dharma Master said, 'Exhausting the past and reaching the future, although there are changes, this principle is permanent.' Duke Wei said, 'I have asked people many times, but it has never been as clear as it is today.' On the twenty-seventh day of the tenth month in the sixth year of the Chunxi (era name) period, he suddenly told the assembly that he was ill. Those who came to inquire and comfort him came in droves. Seeing the disciples, he encouraged them to advance in virtue; seeing the officials, he exhorted them to protect the Dharma. Those who heard his words felt awe and emotion. Then he bid farewell to the assembly, wrote a verse, recited the Buddha's name, and sat in the lotus position (a Buddhist meditation posture).

坐而化。停龕彌月。唇臉鮮紅。其容若笑。遺言分骨為二。一祔親壟。一塔祖原。眾以歷代窆全身。唯剃髮以酬師志。逾月視其發。舍利可掬。師坐必端直。行不旁示。密室靜處必披袈裟。高座宣揚不事著述。學者多於聽次筆以記之。誦經坐禪日有常課。未嘗以事廢。制學者。未二十夏不許出世。躁進之風為之一戢。

法師處躬。永嘉人。號一庵。久從圓辯得其旨。晚主南湖。有辯才善說之譽。脫略窠臼不滯節目。有求指示者。執筆便書。申明祖意獨出衆說。遠近學者推為宗師。正旦結光明期。湖心律居亦行此懺。主者正竹溪素重師德。每初夜必領徒過南湖。聽說法要。竹溪臨筵。歎服曰。吾徒何幸得聞大乘。四分所明檢身為要。若明心見性其在茲乎。一眾為之歡躍。

法師戒應。四明人。自號雪堂。才識英敏襟度豁然。久學南湖為時偉望。郡以南湖請圓辯。師奉命之東掖。以禮奉迎。及圓辯至大開法施。妙旨雄談唯師可企。一日叩函丈。問指要中未了義。圓辯曰。汝能背誦。吾將為說。數日誦通。暨上請。辯曰。此中為汝說得徹也。師忽有省。自是機辯奮發莫有敵者。出主白蓮。學徒云會。寧海歲有大會。請師一月講經。道俗萬衆仰聽肅肅。鴻音一震莫不警寤。一日無疾。別眾歸寢。右脅而亡。塔全身

于寺山之靈源。

法師法蓮字實中。自號止庵。四明象山人。幼年勤學。一時講席。知名者無不遍歷。晚造南湖侍圓辯。朝問夕咨。越六載如一日。疇昔疑昧為之豁然。初主辯利。遷廣嚴永明悟真。接物以慈撫事以寬。或問日用則酬酢忘倦。叩以佛法則默而不答。人有測識其意者。為炷香拱立。謙辭發問方隨問委釋曲盡其理。其為重法。不失師體若此。

鏡庵曰。先賢有云。四明中興天臺之道。圓辯中興四明之宗。蓋謂四明之後。有派為知解之學。近似山外者。而圓辯者出。獨能發揮祖意以起四明。盛矣哉。或謂月堂得觀行。止庵得宗旨。一庵雪堂得辯說。皆有師家之一體云。

法師仲韻。四明人。久參圓辯學解卓異。紹興中主布金。以霅川神智假名諸師盛破四明。乃作三千正說以追攻之。名指南集。凡三卷(此中失文統清湛二人紀)。

覺云連法師法嗣(神照下第六世)

法師則約。號元庵。鄞之姚氏。親受度于覺云。旦夜為學深明教旨。覺云來南湖。師為侍右。撫事和謹內外以說。云逝。去依上竺慧光。分座講經眾服其辯乾道九年春。太師越王親制疏辭請為月波第一師。寺佔東湖之勝。而師以講才見稱於世。故一時名德。咸樂來依。越王屢親講說。手書贊曰。師教門義龍也。既為

【現代漢語翻譯】 現代漢語譯本： 在寺山（寺廟名）的靈源（地名）。

法師法蓮（人名），字實中（字），自號止庵（號），是四明象山（地名）人。他幼年勤奮學習，當時講席（講座）上知名的人沒有不遍訪的。晚年師從南湖侍圓辯（人名，法號圓辯）法師，早晚請教，六年如一日。過去疑惑不解的地方都豁然開朗。起初主持辯利（寺廟名），后遷往廣嚴（寺廟名）、永明（寺廟名）、悟真（寺廟名）。他以慈悲待人，以寬容處事。有人問他日常修行的問題，他就耐心解答，不知疲倦；如果問他佛法深奧的道理，他就沉默不語。有人能領會他的意思，就焚香，恭敬地站立，謙虛地請教，他才根據問題詳細解釋，窮盡其理。他尊重佛法，不失師道風範，就是這樣。

鏡庵（人名，法號鏡庵）說：『先賢曾說，四明（地名）中興天臺宗（佛教宗派名）的道統，圓辯（人名，法號圓辯）中興四明宗（佛教宗派名）。』大概是說，四明之後，有一種學派專門研究文字理論，近似於山外學說。而圓辯出現，獨自能夠發揮祖師的意旨，從而振興四明宗。真是盛大啊！有人說，月堂（人名，法號月堂）法師得到了觀行（佛教修行方法），止庵（人名，法號止庵）法師得到了宗旨（佛教核心思想），一庵雪堂（人名，法號一庵雪堂）法師得到了辯說（辯論說法的能力），他們都繼承了師門的一部分特點。

法師仲韻（人名），四明（地名）人，長期師從圓辯（人名，法號圓辯）法師，學識見解非常卓越。紹興年間，主持布金（寺廟名），當時霅川神智（地名，人名神智）等假借名義的法師大肆詆譭四明宗（佛教宗派名），於是他撰寫了《三千正說》來反駁他們，名為《指南集》，共有三卷（其中遺失了文統、清湛二人的事蹟記錄）。

覺云連（人名，法號覺云連）法師的法嗣（神照（人名，法號神照）門下第六代弟子）。

法師則約（人名），號元庵（號），是鄞縣（地名）姚氏（姓氏）。親自在覺云（人名，法號覺云）法師處受戒出家。日夜勤奮學習，深入明白佛教的教義宗旨。覺云法師來到南湖（地名），法師侍奉在他左右。處理事務和順謹慎，內外都感到喜悅。覺云法師圓寂后，他前往上竺慧光（寺廟名）依止。分座講經，大眾都佩服他的辯才。乾道九年春天，太師越王（官名，人名越王）親自撰寫奏疏，請求法師擔任月波（寺廟名）的第一座主講。月波寺佔據東湖（地名）的優美景色，而法師以講經的才能聞名於世，所以當時有名望的僧人都樂於前來依止。越王多次親自聽他講經說法，並親手題寫讚語說：『法師是教門中的義龍啊！』既然已經成爲了

English version: At the Lingyuan (Spiritual Source, place name) of Temple Mountain (temple name).

Dharma Master Falian (person's name), styled Shizhong (style name), self-named Zhian (self-chosen name), was a native of Xiangshan (place name) in Siming (place name). In his youth, he studied diligently, visiting all the renowned lecturers of the time. In his later years, he followed Dharma Master Yuanbian (person's name, Dharma name Yuanbian) of Nanhu (place name), seeking instruction morning and evening, for six years as if it were a single day. Doubts and obscurities of the past were thus clarified. Initially, he presided over Bianli (temple name), later moving to Guangyan (temple name), Yongming (temple name), and Wuzhen (temple name). He treated people with compassion and handled affairs with leniency. When asked about daily practice, he would answer tirelessly; but when questioned about profound Buddhist principles, he would remain silent. If someone understood his intention, they would burn incense, stand respectfully, and humbly inquire, and he would then explain in detail according to the question, exhaustively elucidating the principles. Such was his respect for the Dharma, never losing the demeanor of a teacher.

Jingan (person's name, Dharma name Jingan) said: 'The wise predecessors said, Siming (place name) revived the Tiantai (Buddhist school name) tradition, and Yuanbian (person's name, Dharma name Yuanbian) revived the Siming school.' This probably means that after Siming, there was a school that specialized in textual theory, similar to external doctrines. But Yuanbian appeared, uniquely able to expound the ancestral teachings, thereby revitalizing the Siming school. How magnificent! Some say that Dharma Master Yuetang (person's name, Dharma name Yuetang) attained contemplation and practice, Dharma Master Zhian (person's name, Dharma name Zhian) attained the essential principles, and Dharma Master Yian Xuetang (person's name, Dharma name Yian Xuetang) attained eloquence in debate. They all inherited a part of their teacher's characteristics.

Dharma Master Zhongyun (person's name), a native of Siming (place name), followed Dharma Master Yuanbian (person's name, Dharma name Yuanbian) for a long time, and his learning and understanding were outstanding. During the Shaoxing era, he presided over Bujin (temple name). At that time, sham masters such as Shenzhi (person's name) of Zhachuan (place name) were vigorously denouncing the Siming school (Buddhist school name), so he wrote 'Three Thousand Correct Discourses' to refute them, titled 'Collection of Guidance', in three volumes (records of Wentong and Qingzhan are missing herein).

Dharma Master Jueyunlian (person's name, Dharma name Jueyunlian)'s Dharma heir (sixth-generation disciple under Shenzhao (person's name, Dharma name Shenzhao)).

Dharma Master Zeyue (person's name), styled Yuan'an (style name), was a Yao (family name) from Yin (place name). He personally received ordination from Dharma Master Jueyun (person's name, Dharma name Jueyun). He studied diligently day and night, deeply understanding the doctrines and principles of Buddhism. When Dharma Master Jueyun came to Nanhu (place name), the master served at his side. He handled affairs harmoniously and cautiously, bringing joy both internally and externally. After Dharma Master Jueyun passed away, he went to Shangzhu Huiguang (temple name) to rely on. He lectured on the scriptures from his seat, and the assembly admired his eloquence. In the spring of the ninth year of the Qiandao era, Grand Tutor Prince Yue (official title, person's name Prince Yue) personally wrote a memorial, requesting the master to be the first lecturer of Yuebo (temple name). The temple occupies the beautiful scenery of East Lake (place name), and the master is known to the world for his talent in lecturing, so renowned monks of the time were happy to come and rely on him. Prince Yue personally listened to his lectures many times and personally wrote a eulogy, saying: 'The master is a righteous dragon in the teachings!'

【English Translation】 At the Lingyuan (Spiritual Source, place name) of Temple Mountain (temple name).

Dharma Master Falian (person's name), styled Shizhong (style name), self-named Zhian (self-chosen name), was a native of Xiangshan (place name) in Siming (place name). In his youth, he studied diligently, visiting all the renowned lecturers of the time. In his later years, he followed Dharma Master Yuanbian (person's name, Dharma name Yuanbian) of Nanhu (place name), seeking instruction morning and evening, for six years as if it were a single day. Doubts and obscurities of the past were thus clarified. Initially, he presided over Bianli (temple name), later moving to Guangyan (temple name), Yongming (temple name), and Wuzhen (temple name). He treated people with compassion and handled affairs with leniency. When asked about daily practice, he would answer tirelessly; but when questioned about profound Buddhist principles, he would remain silent. If someone understood his intention, they would burn incense, stand respectfully, and humbly inquire, and he would then explain in detail according to the question, exhaustively elucidating the principles. Such was his respect for the Dharma, never losing the demeanor of a teacher.

Jingan (person's name, Dharma name Jingan) said: 'The wise predecessors said, Siming (place name) revived the Tiantai (Buddhist school name) tradition, and Yuanbian (person's name, Dharma name Yuanbian) revived the Siming school.' This probably means that after Siming, there was a school that specialized in textual theory, similar to external doctrines. But Yuanbian appeared, uniquely able to expound the ancestral teachings, thereby revitalizing the Siming school. How magnificent! Some say that Dharma Master Yuetang (person's name, Dharma name Yuetang) attained contemplation and practice, Dharma Master Zhian (person's name, Dharma name Zhian) attained the essential principles, and Dharma Master Yian Xuetang (person's name, Dharma name Yian Xuetang) attained eloquence in debate. They all inherited a part of their teacher's characteristics.

Dharma Master Zhongyun (person's name), a native of Siming (place name), followed Dharma Master Yuanbian (person's name, Dharma name Yuanbian) for a long time, and his learning and understanding were outstanding. During the Shaoxing era, he presided over Bujin (temple name). At that time, sham masters such as Shenzhi (person's name) of Zhachuan (place name) were vigorously denouncing the Siming school (Buddhist school name), so he wrote 'Three Thousand Correct Discourses' to refute them, titled 'Collection of Guidance', in three volumes (records of Wentong and Qingzhan are missing herein).

Dharma Master Jueyunlian (person's name, Dharma name Jueyunlian)'s Dharma heir (sixth-generation disciple under Shenzhao (person's name, Dharma name Shenzhao)).

Dharma Master Zeyue (person's name), styled Yuan'an (style name), was a Yao (family name) from Yin (place name). He personally received ordination from Dharma Master Jueyun (person's name, Dharma name Jueyun). He studied diligently day and night, deeply understanding the doctrines and principles of Buddhism. When Dharma Master Jueyun came to Nanhu (place name), the master served at his side. He handled affairs harmoniously and cautiously, bringing joy both internally and externally. After Dharma Master Jueyun passed away, he went to Shangzhu Huiguang (temple name) to rely on. He lectured on the scriptures from his seat, and the assembly admired his eloquence. In the spring of the ninth year of the Qiandao era, Grand Tutor Prince Yue (official title, person's name Prince Yue) personally wrote a memorial, requesting the master to be the first lecturer of Yuebo (temple name). The temple occupies the beautiful scenery of East Lake (place name), and the master is known to the world for his talent in lecturing, so renowned monks of the time were happy to come and rely on him. Prince Yue personally listened to his lectures many times and personally wrote a eulogy, saying: 'The master is a righteous dragon in the teachings!'

吾家師。又作此山主。愿奉此地。長講天臺宗教。長修水陸普度。上報君親勿事改革。既而奏於朝。賜智海之號。自師作祖此山。繼之者梓庵隱堂。而柏庭徑升南湖。自是地望為之益重(此中失清哲首座記)。

證悟智法師法嗣

法師若訥。字希言。嘉興孫氏。初依竹庵于德藏。克志苦學。久而嬰病。心叩大士口誦秘咒。夢大士灌以靈液。寤而失其疾。乃往赤城謁證悟。遷上竺命師首眾。既沒。詔師嗣居之乾道三年春二月。駕幸上竺。展敬大士。問光明懺法之旨。師答曰。梵釋天帝四大天王。下臨土宇護國護人。故佛為說金光明三昧之道。後世祖師立為懺法。以資諸天之威德。故帝王士庶皆可修持。上說授右街僧錄。既而詔于山中建十六觀堂。仍放其製作堂于大內。四年夏召師內宿觀堂論道。四月八日。召師領徒五十人。入內觀堂脩金光護國法。上問曰。佛法固妙安得如許經卷。師曰。有本者如是。上然之。進左街僧錄慧光法師。九年。召對選德殿。問大士歷代靈蹟及法華經旨。上曰。最初得師發明此事。遂以圓覺悟得法門。譬如著棋勝負既分不但並去棋子棋槃亦須一時並去。師曰。並去者亦不可得。上曰。宗說俱通其師之謂。有詔令講圓覺。至此虛妄心若無。六塵則不能有。師曰。心本無形因塵有相。

塵滅心滅真心湛然。上手書其語以賜。又嘗問金剛之旨。師曰。此乃六百卷般若中一分。興問斷疑特喻金剛。故無著論云。此金剛波羅蜜以如是名顯示勢力。絓是般若皆有是力。此既諸般若之釋疑。是故金剛二字。文雖出此。義實通諸般若作譬。故持說者。福重功深(文句。絓法華座席。記絓預也。宋斐骃史記序云。采先儒之說。豫是有益。悉皆抄納。當知荊溪訓預。與斐骃合)上曰。朕日讀此經。今更命眾。合誦三萬卷。乃降劄云。平昔以來。所食禽魚之類傷害為多。今仗般若為除此過。庶使群生俱承解脫。時沂王尚幼。上召師入禁中。為王說法摩頂。嘗以疾丐間。上曰。且賜地築室。更數年彼此作閑人。水邊石上共說無生。十一年。退處興福。特授兩街都僧錄。時光宗在東宮。書歸隱之扁以賜之。仍制贊以褒稱其德。孝宗退養重華宮。召注金剛經。肩輿登殿止宿殿廬。注成以進。上披覽益有省發。紹熙二年十月旦。謂侍人曰。吾宗通法華宜以此終。乃集眾修法華懺。取道具進兩宮。端坐而化。壽八十二。塔于正寢。紹熙二年。謚宗教廣慈法師普照之塔。

法師俊芿。日本國人。先傳瑜伽密教(唐元和間。國人空海入中國。受密教於不空弟子慧果)。久之杭海來中國。登靈山謁北峰。學天臺一宗。執經受教盡

【現代漢語翻譯】 現代漢語譯本：塵世的煩惱和內心的迷惑都消滅了，那麼真正的本心就會清澈明亮。皇上親自書寫這些話賜予他。皇上又曾經問關於《金剛經》的宗旨。法師說：『這只是六百卷《般若經》中的一部分。提出問題，斷除疑惑，特別用金剛來比喻。所以無著菩薩的《金剛般若論》說，這《金剛般若波羅蜜經》以這樣的名稱顯示它的力量。凡是《般若經》都有這樣的力量。這部經既然是解釋《般若經》的疑惑，所以金剛二字，文字雖然出自這裡，但意義實際上可以通用於所有的《般若經》作比喻。因此，受持和宣說這部經的人，福報深厚，功德廣大。』（文句中說，絓是法華座席，記中說絓是預也。宋朝的斐骃在《史記序》中說，採納先儒的說法，預是有益的，全部都抄錄進來。應當知道荊溪對預的解釋，與斐骃的說法一致。）皇上說：『我每天都讀這部經，現在更命令眾人，一起誦讀三萬卷。』於是下詔說：『我平素以來，所吃的禽類魚類傷害的生命太多了，現在憑藉《般若經》來消除這些罪過，希望使所有的眾生都能得到解脫。』當時沂王還年幼，皇上召法師進入皇宮中，為沂王說法摩頂。法師曾經因為生病請求休息，皇上說：『先賜予土地建造房屋，過幾年我們彼此都成為閑人，在水邊石頭上一起談論無生之理。』十一年，法師退居興福寺。皇上特別授予他兩街都僧錄的職位。當時光宗在東宮，書寫『歸隱』的匾額賜予他，並且製作贊文來褒揚他的德行。孝宗退居重華宮，召法師註釋《金剛經》，用肩輿抬著他登上殿堂，住在殿廬里。註釋完成後進獻給皇上，皇上閱讀後更加有所領悟。紹熙二年十月初一，法師對侍從說：『我宗通法華，應該用這部經來結束一生。』於是召集眾人修法華懺，取來法器進獻給兩宮，端坐而圓寂。享年八十二歲。塔建在正寢。紹熙二年，追諡為宗教廣慈法師普照之塔。 法師俊芿（Jun Chi），是日本國人。他先學習了瑜伽密教（唐朝元和年間，日本國人空海（Kukai）來到中國，從不空（Amoghavajra）的弟子慧果（Huiguo）那裡學習了密教）。後來他乘船來到中國，登上靈山拜見北峰（Beifeng），學習天臺宗，研習經文，接受教誨，完全領會了其中的精髓。

【English Translation】 English version: When the dust of affliction and the delusion of the mind are extinguished, the true mind will be clear and bright. The Emperor personally wrote these words and bestowed them upon him. The Emperor also once asked about the essence of the Vajra Sutra (Diamond Sutra). The Dharma Master said, 'This is only a portion of the six hundred fascicles of the Prajna Sutras (Perfection of Wisdom Sutras). Raising questions and dispelling doubts are specifically likened to a vajra (diamond, thunderbolt). Therefore, Asanga's (Wu Zhu) Treatise on the Diamond Prajna says that this Vajra Prajna Paramita (Diamond Perfection of Wisdom) displays its power with such a name. All Prajna Sutras have this power. Since this sutra clarifies the doubts of the Prajna Sutras, the two words vajra, although the text originates here, the meaning can actually be applied to all Prajna Sutras as a metaphor. Therefore, those who uphold and expound this sutra have profound blessings and great merit.' (The Wen Ju says that gua is the Lotus Sutra seat, and the Ji says that gua is yu. Fei Yin (Fei Yin) of the Song Dynasty said in the preface to the Records of the Grand Historian that he adopted the sayings of previous scholars, and yu is beneficial, and all were copied and included. It should be known that Jingxi's (Jingxi) explanation of yu is consistent with Fei Yin's statement.) The Emperor said, 'I read this sutra every day, and now I order everyone to recite 30,000 fascicles together.' Then he issued an edict saying, 'Since I have eaten too many birds and fish in the past, harming many lives, now I rely on the Prajna Sutra to eliminate these sins, hoping that all sentient beings can be liberated.' At that time, Prince Yi (Yi Wang) was still young, and the Emperor summoned the Dharma Master into the palace to preach to Prince Yi and touch his head in blessing. The Dharma Master once asked for a rest due to illness, and the Emperor said, 'First grant land to build a house, and in a few years we will both become idle people, discussing the principle of non-birth together by the water and on the rocks.' In the eleventh year, the Dharma Master retired to Xingfu Temple (Xingfu Si). The Emperor specially granted him the position of Chief Monk Registrar of the Two Streets. At that time, Emperor Guangzong (Guangzong) was in the Eastern Palace, and wrote the plaque 'Return to Seclusion' to bestow upon him, and also composed a eulogy to praise his virtue. Emperor Xiaozong (Xiaozong) retired to Chonghua Palace (Chonghua Gong), summoned the Dharma Master to annotate the Vajra Sutra, and carried him on a shoulder carriage to ascend the palace hall and live in the palace residence. After the annotation was completed, it was presented to the Emperor, and the Emperor gained more insight after reading it. On the first day of the tenth month of the second year of Shaoxi (Shaoxi), the Dharma Master said to the attendants, 'I am proficient in the Lotus Sutra, and I should end my life with this sutra.' So he gathered everyone to practice the Lotus Sutra repentance, took the Dharma instruments and presented them to the two palaces, and passed away peacefully while sitting upright. He lived to the age of eighty-two. The pagoda was built in the main chamber. In the second year of Shaoxi, he was posthumously named Dharma Master Zongjiao Guangci (Zongjiao Guangci) and the Pagoda of Universal Illumination. Dharma Master Jun Chi (Jun Chi) was a native of Japan. He first studied Yoga Esoteric Buddhism (during the Yuanhe period of the Tang Dynasty, Kukai (Kukai), a Japanese national, came to China and received Esoteric Buddhism from Huiguo (Huiguo), a disciple of Amoghavajra (Bu Kong)). Later, he sailed to China, ascended Mount Ling (Ling Shan) to visit Beifeng (Bei Feng), studied the Tiantai (Tiantai) school, studied the scriptures, received teachings, and fully understood the essence of them.

通其旨。開禧初。北虜犯邊。芿啟北峰欲結壇誦咒。如不空解安西圍。時論委靡竟不克行。北峰乃令遣徒歸國取中華先所傳五部之法。而其徒淪於海(此是北峰印法師法嗣。有十六人。前失十一人。后失三人。唯存此法師與趙彥肅二人而已)。

趙彥肅字。子敬。嚴陵人。登慶元龍飛第。洛學之翹楚也。來謁北峰論佛法大意。嘗問師曰。如來出世先說何法。師曰。示生同居先苦諦也。又問諸大乘經多奇詭駭人。來至法華何其平易。師曰。群機未熟必先動盪。機熟會入炫駭何為。自是深識時教大旨。每稱師為南山肉身大士。從受刪定止觀。嘆曰。迴天下外見。復于實際者此書也。初彥肅。好詆佛道。嘗與僧抗議。理左語屈。及僧沒為行衰服。門人怪問之。答曰。法恩逾于父母。非小子所知也。

吳克己。字復之。自號鎧庵。建安節使之後。曾大父遊學四方。因居婺之浦江。幼穎悟。為學無所不通。嘗讀周官。慨然以封建井田為可復。淳熙中。四魁待補。嘆曰。射目中眉事與時違。乃去隱於左溪。忽苦目疾。或勉禱圓通。輒云。臨危不變真大丈夫。有告以朱太醫答杜祈公。未讀佛書。何以知其不及孔孟。試持大士號。目疾良已。於是遂深信。讀楞嚴至空生心內猶云點大清。豁如發矇。觀山谷詩。讚美宗鏡。有

【現代漢語翻譯】 現代漢語譯本：通曉其宗旨。開禧初年（1205年），北方遊牧民族侵犯邊境。芿（音réng，人名）稟告北峰禪師，希望結壇誦咒，就像不空（Amoghavajra，718-774，唐代密宗翻譯家）解救安西之圍一樣。當時議論消極，最終未能實行。北峰禪師於是命令派遣弟子回國，取回中華先前所傳的五部之法。但他的弟子在海上遇難（這位是北峰印法師的法嗣，共有十六人，之前失去十一人，之後又失去三人，只剩下這位法師與趙彥肅二人而已）。 趙彥肅，字子敬，嚴陵（今浙江桐廬）人，考中慶元龍飛科進士，是洛學的傑出人物。他來拜訪北峰禪師，討論佛法大意。曾問禪師說：『如來（Tathagata，佛的稱號）出世，首先宣說何種法？』禪師說：『示現生於人世，與凡夫同住，首先是苦諦（Dukkha-satya，四聖諦之一）』。又問：『諸大乘經典多奇特怪異，令人震驚，為何到了《法華經》（Lotus Sutra）卻如此平易？』禪師說：『眾生的根機尚未成熟，必定先要動盪不安；根機成熟，自然會契入，哪裡還需要炫耀怪異？』從此他深刻理解了時教的大旨，常常稱禪師為南山肉身大士。跟隨禪師學習刪定《止觀》（Śamatha-vipaśyanā，天臺宗重要著作），感嘆說：『能扭轉天下人向外追求的錯誤見解，迴歸實際的，就是這本書啊！』起初，趙彥肅喜歡詆譭佛道，曾與僧人辯論，理屈詞窮。等到那位僧人去世，他為僧人穿喪服。門人不解，問他原因。他回答說：『法恩超過父母，不是我等所能理解的。』 吳克己，字復之，自號鎧庵，是建安節度使的後代。他的曾祖父遊學四方，因此居住在婺州（今浙江金華）的浦江。他從小就聰明穎悟，學習無所不通。曾讀《周官》（《周禮》），感慨地認為封建井田制可以恢復。淳熙年間，他四次考中進士，等待補官，嘆息說：『射箭能射中眉心，但事與時違。』於是離去隱居在左溪。忽然得了眼疾，有人勸他祈禱圓通（指觀音菩薩）。他總是說：『臨危不變才是真正的大丈夫。』有人告訴他朱太醫回答杜祈公的話，說：『沒有讀過佛書，怎麼知道不如孔孟？』他嘗試持念大士（Mahāsattva，菩薩的通稱）的名號，眼疾很快就好了。於是他深信佛法，讀《楞嚴經》（Śūraṅgama Sūtra）至『空生心內猶云點大清』，豁然開朗，如同撥開迷霧。他看到黃庭堅讚美《宗鏡錄》（Zongjing Lu）的詩，有

【English Translation】 English version: He understood its essence thoroughly. In the early years of the Kai Xi era (1205), the northern barbarians invaded the border. Reng (a name) reported to Chan Master Beifeng, hoping to set up an altar to recite mantras, just like Amoghavajra (718-774, a Tang Dynasty Esoteric Buddhist translator) relieved the siege of Anxi. At that time, the discussion was pessimistic, and it was not implemented in the end. Chan Master Beifeng then ordered his disciples to return to the country to retrieve the Fivefold Dharma previously transmitted in China. However, his disciples were lost at sea (this was the Dharma successor of Dharma Master Beifeng Yin, with a total of sixteen people, eleven of whom were lost before, and three more were lost later, leaving only this Dharma Master and Zhao Yansu). Zhao Yansu, styled Zijing, was a native of Yanling (present-day Tonglu, Zhejiang), and passed the imperial examination in the Qingyuan Longfei year. He was a prominent figure in the Lu School. He came to visit Chan Master Beifeng to discuss the main points of the Buddha-dharma. He once asked the master: 'When the Tathagata (Buddha's title) appears in the world, what Dharma does he first proclaim?' The master said: 'Showing birth in the human world, living with ordinary people, the first is the Dukkha-satya (Truth of Suffering, one of the Four Noble Truths)'. He also asked: 'The Great Vehicle scriptures are mostly strange and bizarre, shocking people. Why is the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) so simple and easy?' The master said: 'When the faculties of beings are not yet mature, they must first be turbulent; when the faculties are mature, they will naturally enter, so why show off strangeness?' From then on, he deeply understood the great purpose of the teachings of the time, and often called the master the living bodhisattva of Nanshan. Following the master to study the revised Śamatha-vipaśyanā (Cessation and Contemplation, an important work of the Tiantai School), he exclaimed: 'This book can reverse the wrong views of people all over the world who seek outwards, and return to reality!' Initially, Zhao Yansu liked to slander the Buddha-dharma, and once debated with a monk, and was defeated in argument. When the monk died, he wore mourning clothes for the monk. His disciples were puzzled and asked him the reason. He replied: 'The grace of the Dharma exceeds that of parents, and is not something that we can understand.' Wu Keji, styled Fuzhi, self-styled Kai'an, was a descendant of the Jiedushi of Jian'an. His great-grandfather traveled and studied in all directions, and therefore lived in Pujiang, Wuzhou (present-day Jinhua, Zhejiang). He was intelligent and enlightened from a young age, and was proficient in all studies. He once read the Zhou Guan (Rites of Zhou), and lamented that the feudal well-field system could be restored. During the Chunxi period, he passed the imperial examination four times, waiting to be appointed to an official position, and sighed: 'Shooting arrows can hit the eyebrow, but things go against the times.' So he left and lived in seclusion in Zuoxi. Suddenly he suffered from eye disease, and someone advised him to pray to Yuantong (referring to Avalokiteśvara Bodhisattva). He always said: 'A true great man does not change in the face of danger.' Someone told him the words of Physician Zhu in response to Du Qigong, saying: 'If you have not read Buddhist books, how do you know that you are inferior to Confucius and Mencius?' He tried reciting the name of the Mahāsattva (a general term for Bodhisattvas), and his eye disease quickly improved. So he deeply believed in the Buddha-dharma, and when he read the Śūraṅgama Sūtra to 'emptiness arises in the mind, yet it is still like a speck of dust in the vastness', he suddenly became enlightened, as if the fog had been cleared. He saw Huang Tingjian's poem praising the Zongjing Lu (Record of the Source Mirror), which had

從此永明書百卷。自公退食一爐香。因閱及兩函。寶積實云。此書無規矩不若看止觀令悟境觀二字以為幾杖。服味。既而果有悟入。因曰。至哉規矩之說。所謂至方以方天下之不方。至圓以圓天下之不圓。識者取二書以究之。則規矩有無自有可見。曾為妙經作注。自言恥與棗柏埒。謂彼弘兼粗之典。我釋獨妙之經。嘉定七年冬。終於寶山。遺言以僧禮荼毗。壽七十五。所著法華樞鍵。楞嚴集解科。四教儀止觀大科。晚編釋門正統。未就而亡。良渚宗鑒為續成之。始家人夢湛假名求寄宿。洎學教議論多暗合。又喜其故人。以謂後身云(此中遺失如寶法通二法師之紀)。

慈室云法師法嗣

法師正皎字元晝。鄞嵩江朱氏。受業多寶。初從辯利止庵學。因同人商略光明定題。便能臧否諸師得失。慈室居清修造焉。久之盡得慈室之道。慈室遷南湖。令居座端。講才宏闊眾所景慕。出主慈溪觀音。六遷法席。終於檡陽悟真。攻愧樓公鑰。每從師問佛法大意。師號月窗。居廣壽之日。于窗間作半月。攻愧為作記。賦以詩云。不要作圓月。才圓便有虧。不如作一半。卻有向圓時。此詩盛播人口。而師之名德於是益重。行人了宣四明奉化潘氏。初受經寶林。慈室居清修往依焉。每謂解必有行。乃入南湖光嚴室閱藏經。修法

【現代漢語翻譯】 現代漢語譯本： 此後，永明延壽禪師書寫了百卷著作。每次公務退下來，他都會點燃一爐香。一次，他閱讀到兩函《寶積經》，書中實際上說，這部書沒有規矩，不如去看《止觀》，領悟『境』和『觀』二字，把它們作為枴杖和食物。之後，他果然有所領悟，於是說：『規矩的說法真是太重要了，所謂至方可以匡正天下不方正的事物，至圓可以圓融天下不圓滿的事物。』有見識的人如果拿這兩本書來研究，那麼規矩的有無自然可以明白。他曾經為《妙法蓮華經》作注，自言不屑與棗柏相提並論，認為棗柏所弘揚的是兼收幷蓄但粗疏的典籍，而他所解釋的是獨特精妙的經典。嘉定七年冬天，他圓寂于寶山，遺言用僧人的禮儀火化。享年七十五歲。他所著有《法華樞鍵》、《楞嚴集解科》、《四教儀止觀大科》，晚年編纂《釋門正統》，但未完成就去世了，由良渚宗鑒續成。當初，有人夢見湛法師假託姓名請求借宿，等到學習教義時，發現他的議論大多暗合湛法師的觀點。又因為他喜歡湛法師的故人，所以認為他是湛法師的後身。（此處遺失瞭如寶法通二位法師的傳記）。

慈室云法師的法嗣：

法師正皎，字元晝，是鄞縣嵩江朱氏人。他在多寶寺接受佛法教育，最初跟隨辯利止庵學習。一次，他和同伴們商量光明定的主題，便能評論各位法師的得失。慈室法師住在清修寺，正皎法師前去那裡。時間長了，他完全得到了慈室法師的教導。慈室法師遷居南湖寺，讓正皎法師住在座位的末端。正皎法師的講經才能宏大開闊，受到大眾的景仰。後來他出任慈溪觀音寺的主持，六次更換寺院的住持之位，最終圓寂于檡陽悟真寺。攻愧樓公鑰經常向他請教佛法的大意。正皎法師的別號是月窗，住在廣壽寺的時候，他在窗戶間畫了半個月亮，攻愧樓公鑰為他作記，並賦詩說：『不要畫成圓月，因為月亮圓了就會虧缺。不如畫成一半，卻有向圓滿發展的希望。』這首詩廣為流傳，而正皎法師的名聲和德行也因此更加顯赫。行人了宣，是四明奉化潘氏人。他最初在寶林寺接受佛法教育，後來慈室法師住在清修寺，他就前去依止。他經常說理解佛法必須有實際行動，於是進入南湖光嚴室閱讀藏經，修行佛法。

【English Translation】 English version: Thereafter, Yongming Yanshou Chan master wrote a hundred volumes of works. Every time he retired from official duties, he would light an incense burner. Once, he read two cases of the 'Ratnakuta Sutra' (Baоji Jing 寶積經), which actually said that this book has no rules, it is better to read the 'Mohezhiguan' (止觀), and understand the two words 'realm' (境) and 'contemplation' (觀), and take them as crutches and food. After that, he really had some understanding, so he said: 'The saying of rules is really too important, the so-called supreme square can correct the unrighteous things in the world, and the supreme circle can reconcile the imperfect things in the world.' If knowledgeable people take these two books to study, then the existence or absence of rules can naturally be understood. He once wrote annotations for the 'Lotus Sutra' (妙法蓮華經), saying that he did not bother to be compared with Zaobai, thinking that what Zaobai promoted was an eclectic but rough classic, while what he explained was a unique and exquisite classic. In the winter of the seventh year of Jiading, he passed away in Baoshan, leaving a will to be cremated with the rituals of a monk. He lived to be seventy-five years old. He wrote 'Key to the Lotus Sutra' (法華樞鍵), 'Collected Explanations of the Surangama Sutra' (楞嚴集解科), 'Great Outline of the Four Teachings and Mohezhiguan' (四教儀止觀大科), and in his later years compiled 'Orthodoxy of the Buddhist School' (釋門正統), but died before it was completed, and it was continued by Liangzhu Zongjian. At first, someone dreamed that Dharma Master Zhan (湛) was using a fake name to ask for lodging, and when he studied the teachings, he found that his arguments mostly coincided with Dharma Master Zhan's views. Also, because he liked Dharma Master Zhan's old friend, he thought he was Dharma Master Zhan's reincarnation. (Here are missing the biographies of the two Dharma Masters, Ru Bao and Fatong).

The Dharma Heir of Dharma Master Cishi Yun:

Dharma Master Zhengjiao (正皎), styled Yuanzhou (元晝), was from the Zhu family of Songjiang, Yin County. He received Buddhist education at Duobao Temple, and initially studied with Bianli Zhian. Once, he and his companions discussed the theme of the Samadhi of Light (光明定), and he was able to comment on the gains and losses of various Dharma Masters. Dharma Master Cishi lived in Qingsiu Temple, and Dharma Master Zhengjiao went there. After a long time, he completely received the teachings of Dharma Master Cishi. Dharma Master Cishi moved to Nanhu Temple, and let Dharma Master Zhengjiao live at the end of the seat. Dharma Master Zhengjiao's ability to lecture on the scriptures was grand and broad, and he was admired by the public. Later, he took over as the abbot of Cixi Guanyin Temple, and changed the position of abbot of the temple six times, and finally passed away at Zheyang Wuzhen Temple. Gongkui Lou Gongyue often asked him for the main ideas of the Buddha-dharma. Dharma Master Zhengjiao's alias was Moon Window (月窗), and when he lived in Guangshou Temple, he drew a half moon between the windows, and Gongkui Lou Gongyue wrote a record for him, and wrote a poem saying: 'Do not draw a full moon, because when the moon is full, it will be deficient. It is better to draw half of it, but there is hope for development towards fullness.' This poem was widely circulated, and Dharma Master Zhengjiao's reputation and virtue became even more prominent. Layman Liaoxuan, was from the Pan family of Siming Fenghua. He initially received Buddhist education at Baolin Temple, and later Dharma Master Cishi lived in Qingsiu Temple, so he went to rely on him. He often said that understanding the Buddha-dharma must have practical actions, so he entered the Nanhuguangyan Room to read the Tripitaka and practice the Dharma.

華三昧。前後二十七期。過午不食。未嘗違日晷。與同修善榮為心友。每閱經有疑必造榮室決之。一日默坐甚久。榮曰。今日何為。師曰。歸期已近。道義難忘不覺如此。請君專心進道。當於凈土重會。榮笑曰。正欲見君作略。師自此示疾。將終請眾諷彌陀經。稱唱佛號。遽起端坐。索筆書偈云。性相情忘。一三無寄。息風不行。摩訶悉利。即合掌瞑目。暑中留龕七日。顏色紅潤。口角微涎。有以帛挹之者。異香襲人。阇維舍利盈掬。心與數珠不壞。嘉泰元年五月十日也。后三年榮示疾。臨終前一日與眾訣別。沐浴更衣。請眾唸佛。趺坐而化人謂赴宣師之約云(此中失覺庵言法師法嗣三人)。

能仁山法師法嗣

法師法希號畢庵。法雄號南巖。皆天臺人。同入山法師室。服勤受道齊名當世。及相繼居白蓮。道望若一。具正眼以定宗發辯才以駕說。豁襟量以容眾。擒文藻以應機。白蓮宗風之盛。實二師振起之也(此中失法雄法師一人)。

揚尖淵法師法嗣

法師了生越之諸暨人。年十二出家。慧解如成人。初謁東靈欽師。時效禪林。群居僧堂。當元夕眾往觀燈。欽師行香。見其危坐床上。問曰。汝何不隨眾去。答曰。蒙師見誡。專心為學勿事嬉遊。欽師大喜撫其背曰。三十年後。振吾宗者非汝

【現代漢語翻譯】 現代漢語譯本 華三昧（人名）。前後共二十七期堅持過午不食，從未違反日晷的規律。與同修善榮（人名）為知心朋友。每次閱讀佛經有疑問，必定去善榮的房間請教。一天，華三昧靜坐了很久。善榮問：『今天你為何如此？』華三昧說：『歸期將近，佛法道義難以忘懷，不知不覺就如此了。請你專心修道，我們當在凈土重逢。』善榮笑著說：『正想看看你的作為。』華三昧從此示現疾病。臨終前，請眾人誦唸《彌陀經》，稱念佛號。忽然起身端坐，拿起筆寫下偈語：『性相情忘，一三無寄。息風不行，摩訶悉利。』隨即合掌瞑目而逝。盛夏時節，遺體留在龕中七日，顏色紅潤，嘴角略有口水。有人用布擦拭，異香撲鼻。荼毗后，舍利子滿滿一把，心和念珠沒有損壞。時間是嘉泰元年五月十日。三年後，善榮示現疾病，臨終前一天與眾人告別，沐浴更衣，請眾人唸佛，跏趺坐化，人們說這是去赴與宣師的約定。（此處遺漏了覺庵法師的三個法嗣）。

能仁山法師法嗣

法師法希，號畢庵（法號）。法雄，號南巖（法號）。都是天臺人。一同進入能仁山法師門下。服侍勤勉，接受教導，齊名於世。後來相繼居住在白蓮寺，道望一致。具備正眼來確定宗旨，發揮辯才來駕馭言說，敞開胸懷來容納大眾，運用文采來應付機緣。白蓮宗風的興盛，實在是這兩位法師振興起來的。（此處遺漏了法雄法師一人）。

揚尖淵法師法嗣

法師了生，是越州諸暨人。十二歲出家，智慧理解如同成年人。起初拜見東靈欽師。當時效仿禪林，僧眾群居僧堂。當元宵節時，眾人前往觀燈。欽師行香，看見了生端正地坐在床上，問道：『你為何不隨眾人去？』了生回答說：『蒙受師父教誨，專心為學，不要嬉戲遊玩。』欽師非常高興，撫摸他的背說：『三十年後，振興我宗門的，不是你還會是誰？』

【English Translation】 English version Hua Sanmei (name of a person) observed the precept of not eating after noon for twenty-seven periods, never violating the sundial's rule. He was a close friend with fellow practitioner Shan Rong (name of a person). Whenever he had doubts while reading scriptures, he would definitely go to Shan Rong's room to ask for clarification. One day, Hua Sanmei sat in meditation for a very long time. Shan Rong asked, 'What are you doing today?' Hua Sanmei said, 'The time of return is near, and the Dharma is unforgettable, so I am like this unconsciously. Please concentrate on cultivating the Way, and we shall meet again in the Pure Land.' Shan Rong smiled and said, 'I was just about to see your actions.' From then on, Hua Sanmei manifested illness. Before his death, he asked everyone to recite the 'Amitabha Sutra' and chant the Buddha's name. Suddenly, he got up and sat upright, picked up a pen and wrote a verse: 'Nature and appearance, feelings forgotten, one and three, nowhere to rely on. The wind of breath ceases, Maha Siri.' Then he put his palms together and closed his eyes and passed away. In the hot summer, his body remained in the龕 (kan - reliquary) for seven days, his complexion was rosy, and there was a slight drool at the corners of his mouth. Someone wiped it with a cloth, and a strange fragrance filled the air. After cremation, there was a handful of sarira (relics), and his heart and rosary were not damaged. The date was the tenth day of the fifth month of the first year of the Jiatai era. Three years later, Shan Rong manifested illness. The day before his death, he bid farewell to everyone, bathed and changed his clothes, and asked everyone to recite the Buddha's name. He sat in the lotus position and passed away. People said that he went to fulfill his appointment with Master Xuan. (Three Dharma heirs of Dharma Master Jue'an are missing here).

Dharma Heirs of Dharma Master Nengren Mountain

Dharma Master Faxi, styled Bian (Dharma name). Faxiong, styled Nanyan (Dharma name). Both were from Tiantai. They entered the room of Dharma Master Nengren Mountain together. They served diligently, received teachings, and were equally famous in the world. Later, they successively resided in Bailian Temple, and their reputation was consistent. They possessed the right eye to determine the doctrine, developed eloquence to control speech, opened their hearts to accommodate the masses, and used literary talent to respond to opportunities. The prosperity of the Bailian sect was truly revived by these two masters. (One Dharma Master Faxiong is missing here).

Dharma Heirs of Dharma Master Yangjian Yuan

Dharma Master Liaosheng was from Zhuji, Yuezhou. He left home at the age of twelve, and his wisdom and understanding were like that of an adult. He first visited Master Dongling Qin. At that time, he imitated the Chan forest, and the monks lived together in the monks' hall. During the Lantern Festival, everyone went to watch the lanterns. Master Qin was offering incense and saw Liaosheng sitting upright on the bed. He asked, 'Why don't you go with everyone?' Liaosheng replied, 'I have received the master's instruction to concentrate on learning and not to play around.' Master Qin was very happy and stroked his back, saying, 'Thirty years later, who else but you will revive my sect?'

而誰。既壯深研教觀。時輩厭服。出主頂山。講唱無廢日。臥榻庋上。安蓮經韋天像。身披五條。吉祥而睡。謹身敬法。不以闇室易其節(此中失法欽法師一人○此卷共四十四人原本遺失三十一人。止錄十三人)。

佛祖統紀卷第十七(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十八

宋景定四明東湖沙門志磐撰

諸師列傳第六之八(廣智神照南屏下共六十二人)

休庵舟法師法嗣(廣智下第七世)豁庵凈悟法師

法明節法師法嗣閑林子真法師

月堂詢法師法嗣逸堂法登法師柏庭善月法師悅庵凈惠法師隱堂正榮法師石芝宗曉法師南湖善榮行人

一庵躬法師法嗣正庵端信法師叔寶良琰法師癡庵垂拱法師

止庵蓮法師法嗣鏡庵景遷法師契庵如晦法師環庵戒樞法師

慧光訥法師法嗣(神照下第七世)等庵士衡法師虛庵有宏法師復庵妙圭法師中庵師安法師上竺師覺法師石澗從戒法師晦庵慧明法師桂堂如坦法師

佛光照法師法嗣(南屏下第七世)子庭師訓法師東陵智迥法師碧溪德聞法師菊庭信硁法師海翁時學法師梅澗太度法師少愚育才法師行古忘新法師鼎山時舉法師若州景荃法師古巖正因法師毒鼓妙聲法師應庵法言法師梓

【現代漢語翻譯】 現代漢語譯本：

至於某人，成年後深入研究教義和觀行，同輩人都很佩服。後來主持頂山，講經說法沒有一天停止。他的臥榻上供奉著《蓮經》（《妙法蓮華經》）和韋天像（佛教護法神）。他身披五條袈裟，吉祥地入睡。他謹慎自身，尊敬佛法，即使在黑暗的房間里也不改變自己的節操（這裡遺漏了法欽法師一人，此卷共四十四人，原本遺失三十一人，只記錄了十三人）。 《佛祖統紀》卷第十七（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》 《佛祖統紀》卷第十八 宋朝景定年間四明東湖沙門志磐撰 諸師列傳第六之八（廣智、神照、南屏下共六十二人） 休庵舟法師的法嗣（廣智下第七世）：豁庵凈悟法師 法明節法師的法嗣：閑林子真法師 月堂詢法師的法嗣：逸堂法登法師、柏庭善月法師、悅庵凈惠法師、隱堂正榮法師、石芝宗曉法師、南湖善榮行人 一庵躬法師的法嗣：正庵端信法師、叔寶良琰法師、癡庵垂拱法師 止庵蓮法師的法嗣：鏡庵景遷法師、契庵如晦法師、環庵戒樞法師 慧光訥法師的法嗣（神照下第七世）：等庵士衡法師、虛庵有宏法師、復庵妙圭法師、中庵師安法師、上竺師覺法師、石澗從戒法師、晦庵慧明法師、桂堂如坦法師 佛光照法師的法嗣（南屏下第七世）：子庭師訓法師、東陵智迥法師、碧溪德聞法師、菊庭信硁法師、海翁時學法師、梅澗太度法師、少愚育才法師、行古忘新法師、鼎山時舉法師、若州景荃法師、古巖正因法師、毒鼓妙聲法師、應庵法言法師、梓

【English Translation】 English version:

As for someone, after reaching adulthood, he deeply studied the teachings and contemplation, and his peers admired him greatly. Later, he presided over Mount Ding, and there was not a day when he did not lecture on the scriptures and expound the Dharma. On his bed were enshrined the 'Lotus Sutra' ('Saddharma Puṇḍarīka Sūtra') and the image of Weitian (Skanda, a Buddhist Dharma protector). He wore a five-striped kasaya (monk's robe) and slept auspiciously. He was careful in his conduct and respected the Dharma, and he did not change his integrity even in a dark room (Here, Dharma Master Faqin is missing. This volume has a total of forty-four people, and the original lost thirty-one, only thirteen are recorded). 'Comprehensive Records of Buddhas and Patriarchs', Volume 17 (End) 'Taishō Tripiṭaka', Volume 49, No. 2035, 'Comprehensive Records of Buddhas and Patriarchs' 'Comprehensive Records of Buddhas and Patriarchs', Volume 18 Compiled by Shramana Zhipan of Donghu, Siming during the Jingding period of the Song Dynasty Biographies of Various Masters, Sixth of Eight (Sixty-two people under Guangzhi, Shenzhao, and Nanping) Dharma heir of Dharma Master Xiu'an Zhou (7th generation under Guangzhi): Dharma Master Huo'an Jingwu Dharma heir of Dharma Master Faming Jie: Dharma Master Xianlin Zizhen Dharma heirs of Dharma Master Yuetang Xun: Dharma Master Yitang Faden, Dharma Master Boting Shanyue, Dharma Master Yue'an Jinghui, Dharma Master Yintang Zhengrong, Dharma Master Shizhi Zongxiao, Layman Nanhu Shanrong Dharma heirs of Dharma Master Yi'an Gong: Dharma Master Zheng'an Duanxin, Dharma Master Shubao Liangyan, Dharma Master Chi'an Chuigong Dharma heirs of Dharma Master Zhi'an Lian: Dharma Master Jing'an Jingqian, Dharma Master Qi'an Ruhui, Dharma Master Huan'an Jieshu Dharma heirs of Dharma Master Huiguang Ne (7th generation under Shenzhao): Dharma Master Deng'an Shiheng, Dharma Master Xu'an Youhong, Dharma Master Fu'an Miaogui, Dharma Master Zhong'an Shi'an, Dharma Master Shangzhu Shijue, Dharma Master Shijian Congjie, Dharma Master Hui'an Huiming, Dharma Master Guitang Rutan Dharma heirs of Dharma Master Foguang Zhao (7th generation under Nanping): Dharma Master Ziting Shixun, Dharma Master Dongling Zhijiong, Dharma Master Bixi Dewen, Dharma Master Juting Xinken, Dharma Master Haiweng Shixue, Dharma Master Meijian Taidu, Dharma Master Shaoyu Yucai, Dharma Master Xinggu Wangxin, Dharma Master Dingshan Shiju, Dharma Master Ruozhou Jingquan, Dharma Master Guyan Zhengyin, Dharma Master Dugu Miaosheng, Dharma Master Ying'an Fayan, Zi

山思恭法師西山文拱法師雪岑行海法師無極可度法師東屏正吾法師石林文人法師東山慧日法師自聞如願法師北山志在書記方溪文珍知客

桐洲坦法師法嗣古源永清法師潛山文珦法師

剡元先法師法嗣(南屏下第七世)雲夢允澤法師

蒙泉源法師法嗣靈源允憲法師桐溪若濟法師螺溪元悟法師

梅峰奎法師法嗣具城妙铦法師孤巖如月法師

鑑堂義法師法嗣百川如海法師石庭道生法師石帆宗曄法師性庵凈岳法師柏巖文杲法師聖水從覺法師

總庵心法師法嗣古鏡文杲法師

畢庵希法師法嗣海空法英法師

南巖雄法師法嗣虛靜祖意法師

休庵舟法師法嗣(廣智下第七世)

法師凈悟字機先。溫之樂清李氏。幼知厭俗。往依雁山飛泉圓覺。十九具戒。初謁定庵統學教觀。時休庵居壽昌。篤于講說。往求受業。庵問定庵何以示人。師曰。演索車義。庵曰。寂光土索車否。師不領。畜疑在膺幾廢寢食。庵感其用心撫其背曰。疑端發露寶所非遙。居無何忽有契會。自是宗門疑難迎刃而解。吳越講席。無不縱觀。志氣高卓。少有許與。每自誨曰。折鐺煮飯。偃息中林。借虛空口。對萬象說。余亦何愧。至若所學不充。因人成事。執數行紙上語。聚百十雛道人。大廈廣居食前

【現代漢語翻譯】 現代漢語譯本 山思恭法師，西山文拱法師，雪岑行海法師，無極可度法師，東屏正吾法師，石林文人法師，東山慧日法師，自聞如願法師，北山志在書記方溪文珍知客。

桐洲坦法師的法嗣有古源永清法師，潛山文珦法師。

剡元先法師的法嗣（南屏下第七世）有云夢允澤法師。

蒙泉源法師的法嗣有靈源允憲法師，桐溪若濟法師，螺溪元悟法師。

梅峰奎法師的法嗣有具城妙铦法師，孤巖如月法師。

鑑堂義法師的法嗣有百川如海法師，石庭道生法師，石帆宗曄法師，性庵凈岳法師，柏巖文杲法師，聖水從覺法師。

總庵心法師的法嗣有古鏡文杲法師。

畢庵希法師的法嗣有海空法英法師。

南巖雄法師的法嗣有虛靜祖意法師。

休庵舟法師的法嗣（廣智下第七世）。

法師凈悟，字機先，是溫州樂清李氏之子。年幼時便厭惡世俗，前往雁山飛泉依止圓覺。十九歲時受具足戒。最初拜謁定庵統學，學習教觀。當時休庵住在壽昌，專心講說，（凈悟）前往請求受業。休庵問：『定庵如何教導他人？』法師回答：『演說索車之義。』休庵問：『寂光土需要索車嗎？』法師不明白，心中疑惑，幾乎廢寢忘食。休庵感動他的用心，撫著他的背說：『疑端發露，寶所非遙。』居住沒多久，忽然有所契會。從此宗門疑難迎刃而解。吳越一帶的講席，無不縱觀。志氣高卓，很少認可別人。常常自我告誡說：『折斷飯鍋煮飯，在中林休息，借用虛空的口，對著萬象說法，我又有什麼可慚愧的。』至於所學不充實，依靠別人成事，拿著幾行紙上的話，聚集百十個初學的道人，大廈廣居，食前……

【English Translation】 English version Shansi Gong (山思恭) Dharma Master, Xishan Wengong (西山文拱) Dharma Master, Xuecen Xinghai (雪岑行海) Dharma Master, Wuji Kedu (無極可度) Dharma Master, Dongping Zhengwu (東屏正吾) Dharma Master, Shilin Wenren (石林文人) Dharma Master, Dongshan Huiri (東山慧日) Dharma Master, Ziwen Ruyuan (自聞如願) Dharma Master, Beishan Zhizai (北山志在) Secretary, Fangxi Wenzhen (方溪文珍) Reception Master.

The Dharma heirs of Tongzhou Tan (桐洲坦) Dharma Master are Guyuan Yongqing (古源永清) Dharma Master and Qianshan Wenxiao (潛山文珦) Dharma Master.

The Dharma heir of Yan Yuanxian (剡元先) Dharma Master (7th generation under Nanping (南屏)) is Yunmeng Yunze (雲夢允澤) Dharma Master.

The Dharma heirs of Mengquan Yuan (蒙泉源) Dharma Master are Lingyuan Yunxian (靈源允憲) Dharma Master, Tongxi Ruoji (桐溪若濟) Dharma Master, and Luoxi Yuanwu (螺溪元悟) Dharma Master.

The Dharma heirs of Meifeng Kui (梅峰奎) Dharma Master are Jucheng Miaoxian (具城妙铦) Dharma Master and Guyan Ruyue (孤巖如月) Dharma Master.

The Dharma heirs of Jiantang Yi (鑑堂義) Dharma Master are Baichuan Ruhai (百川如海) Dharma Master, Shiting Daosheng (石庭道生) Dharma Master, Shifan Zongye (石帆宗曄) Dharma Master, Xing'an Jingyue (性庵凈岳) Dharma Master, Baiyan Wengao (柏巖文杲) Dharma Master, and Shengshui Congjue (聖水從覺) Dharma Master.

The Dharma heir of Zong'an Xin (總庵心) Dharma Master is Gujing Wengao (古鏡文杲) Dharma Master.

The Dharma heir of Bi'an Xi (畢庵希) Dharma Master is Haikong Faying (海空法英) Dharma Master.

The Dharma heir of Nanyan Xiong (南巖雄) Dharma Master is Xujing Zuyi (虛靜祖意) Dharma Master.

The Dharma heir of Xiu'an Zhou (休庵舟) Dharma Master (7th generation under Guangzhi (廣智)).

Dharma Master Jingwu (凈悟), styled Jixian (機先), was a member of the Li (李) family of Yueqing (樂清) in Wenzhou (溫州). From a young age, he detested the mundane world and went to Yandang Mountain (雁山) Feiquan (飛泉) to rely on Yuanjue (圓覺). At the age of nineteen, he received the complete precepts. Initially, he visited Ding'an Tongxue (定庵統學) to study the teachings and contemplation. At that time, Xiu'an (休庵) resided in Shouchang (壽昌), dedicated to lecturing. (Jingwu) went to request instruction. Xiu'an asked: 'How does Ding'an instruct others?' The Dharma Master replied: 'He expounds the meaning of the cart in the parable.' Xiu'an asked: 'Does the Land of Eternal Tranquility need a cart?' The Dharma Master did not understand, and doubt filled his heart, causing him to almost forget to eat and sleep. Xiu'an, moved by his dedication, patted his back and said: 'When the source of doubt is revealed, the treasure is not far away.' Not long after, he suddenly had an insight. From then on, the difficulties of the Zen school were easily resolved. He extensively studied the lectures in the Wu (吳) and Yue (越) regions. His ambition was lofty, and he rarely approved of others. He often admonished himself, saying: 'Breaking the pot to cook rice, resting in the middle of the forest, borrowing the mouth of emptiness, speaking to the myriad phenomena, what shame do I have?' As for those whose learning is insufficient, relying on others to accomplish things, holding a few lines of words on paper, gathering a hundred or so novice monks, large buildings and wide residences, before meals...

方丈吾弗為也。師始於飛泉作興棟宇。既而勉徇眾請。出主天臺凈土。日勤講說百廢具舉。晚歸飛泉故居。課佛為業。及屬疾大書以示眾曰。求醫問藥撓吾化也。吾將默觀其變。明旦危坐而蛻。時開禧丁卯九月二十六日也。阇維之日。耳與齒儼然。門人文虎。塔于寺之西麓。北澗居簡為之銘曰。是為豁庵。聽說總持。兩種不壞之藏。道德所重。雖隱而彰。吾知夫異代而同心者。墮淚于雁山之陽。

法明節法師法嗣

法師子真。永嘉人。號閑林。幼從節公學。用心勤至悉通其道。遇教義未安處。與諸友終日議論。既得意已。乃坐帳中。縱辭演說。或自問自答。以自研核。後繼主法明。大弘乃父之業。辯才異等老學畏服。

月堂詢法師法嗣

法師法登字聖道。號逸堂。四明澥浦林氏。受業寧波。初為優婆塞學于梓庵。天性慧悟。凡諸部要文。無所不記。諸文要義無所不解。既具戒。入南湖依月堂。堂以其宿學蚤成。宜待以異禮。逾年命以懺首。嘗與論修性善惡之旨。師資道合益用親敬。守志齋居。二十二年無異。念教門義旨悉有撰述。世競傳錄。稱為逸堂科云。出主在城天封。遷資教。晚居清修。一時學者。以不預聞講席者為之愧恥。

法師善月字光遠。四明定海方氏。父偉為邑中名儒。

【現代漢語翻譯】 現代漢語譯本： 方丈的職位我不會擔任。法明節法師最初在飛泉寺開始建造房屋。之後勉強順應大眾的請求，前去主持天臺凈土寺。每天勤奮地講經說法，各項事務都重新興辦起來。晚上回到飛泉寺原來的住所，以研究佛法為事業。等到生病時，用法筆寫下字句來告訴大家說：『求醫問藥會擾亂我的化身。我將默默地觀察它的變化。』第二天早上端正地坐著圓寂了。時間是開禧丁卯年九月二十六日。火化那天，耳朵和牙齒依然完好。弟子文虎，將他的骨灰塔葬在寺廟的西邊山腳下。北澗居簡為他撰寫銘文說：『這就是豁庵。聽聞總持之法。兩種不壞的珍藏，是道德所重視的。即使隱居也顯揚。我知道那些不同時代卻與他心意相同的人，會在雁山的南面流下眼淚。』

法明節法師的法嗣

法師子真，是永嘉人，號閑林。年幼時跟隨節公學習，用心勤奮至極，完全通曉了他的道法。遇到教義沒有理解的地方，就與各位朋友整天議論。等到領悟了其中的意義，就坐在帳中，縱情地演說。或者自己提問自己回答，用來自己研究覈實。後來繼承主持法明寺，大力弘揚他父親的事業。辯才非常出衆，年老的學士都敬畏佩服。

月堂詢法師的法嗣

法師法登，字聖道，號逸堂。是四明澥浦林氏人。在寧波接受教育。起初作為優婆塞在梓庵學習。天性聰慧，凡是各部的重要的文章，沒有不記住的。對於各種文章的重要意義沒有不理解的。等到受了具足戒，進入南湖依止月堂。月堂因為他從小就學有所成，應該用特別的禮節來對待他。過了一年，就任命他為懺首。曾經與他討論修行性善性惡的宗旨，師徒之間道義相合，更加親近尊敬。堅守志向，齋戒獨居，二十二年沒有改變。考慮到教門的義理都有著作，世人都爭相傳抄，稱為逸堂科。後來主持在城天封寺，遷移到資教寺。晚年居住在清修的地方。一時的學者，以沒有參與聽聞他的講席為感到羞愧。

法師善月，字光遠，是四明定海方氏人。他的父親方偉是當地有名的儒士。

【English Translation】 English version: I will not assume the position of abbot. Dharma Master Jie of Faiquan Temple initially started building houses at Faiquan Temple. Later, he reluctantly complied with the requests of the masses and went to preside over the Pure Land Temple of Tiantai. He diligently lectured on the scriptures every day, and all affairs were revived. In the evening, he returned to his original residence at Faiquan Temple, making the study of Buddhism his career. When he fell ill, he wrote down words with a writing brush to tell everyone: 'Seeking medical treatment and medicine will disturb my incarnation. I will silently observe its changes.' The next morning, he sat upright and passed away peacefully. The time was the twenty-sixth day of the ninth month of the Kai Xi Dingmao year. On the day of cremation, his ears and teeth were still intact. His disciple Wenhu, buried his ashes in a pagoda at the western foot of the temple. Beijian Jujian wrote an inscription for him, saying: 'This is Huo'an. He heard the Dharma of Dharani. The two indestructible treasures are valued by morality. Even in seclusion, he is manifest. I know that those who have the same mind as him in different eras will shed tears on the south side of Yan Mountain.'

Dharma successor of Dharma Master Jie of Faming Temple

Dharma Master Zizhen, was a native of Yongjia, with the alias Xianlin. He studied with Master Jie from a young age, diligently and thoroughly mastering his Dharma. When encountering unclear points in the teachings, he would discuss them with his friends all day long. Once he understood the meaning, he would sit in his tent and passionately expound on it. Or he would ask himself questions and answer them himself, using this method to study and verify. Later, he succeeded in presiding over Faming Temple, vigorously promoting his father's work. His eloquence was outstanding, and even the elderly scholars admired and respected him.

Dharma successor of Dharma Master Xun of Yuetang

Dharma Master Faden, with the style name Shengdao and the alias Yitang, was a native of the Lin family of Xiepu, Siming. He received his education in Ningbo. Initially, he studied at Zi'an as a Upasaka. He was naturally intelligent, and he remembered all the important texts of the various sections. He understood all the important meanings of the various texts. After receiving the full precepts, he entered Nanhu and relied on Yuetang. Yuetang believed that he had achieved early success in his studies and should be treated with special courtesy. After a year, he appointed him as the head of repentance. He once discussed with him the principles of cultivating the goodness and evil of nature. The teacher and disciple were in harmony with each other, and they became more intimate and respectful. He adhered to his aspirations, fasted and lived in seclusion, and did not change for twenty-two years. Considering that the doctrines of the teachings all had writings, the world competed to copy them, calling them the Yitang Section. Later, he presided over Tianfeng Temple in the city and moved to Zijiao Temple. In his later years, he lived in a place of pure cultivation. Scholars of the time were ashamed if they did not participate in hearing his lectures.

Dharma Master Shanyue, with the style name Guangyuan, was a native of the Fang family of Dinghai, Siming. His father, Fang Wei, was a famous Confucian scholar in the town.

母夢月輪墮懷已而有娠。生之夕白光滿室。初學語。常合掌道法界字。甫成童。父編六經授之。以次誦習。如溫故業。十二通春秋大義。母攜往正覺寺設供。循殿楹數匝。寺主道並謂其母曰。吾夜夢白龍繞此柱。其徴此兒乎。於是父母始令出家。命名善月。符先夢也(善月光遠皆古佛名)十五具戒。越三月而並師亡。乃往南湖依草菴。常以科目繁冗為勞。草菴誨之曰。白日看家書有何難解。師為一省。來庵來繼。趨隅日勤。庵曰。異時鼓吹吾宗者其在子乎。梓庵講道月波往謁焉。聞世相常住之旨益有省發。乃復歸南湖見月堂。問如來不斷性惡之說。身心豁然。如卻關鑰見府庫。以所悟白。堂更為演其義。師拜領而退堂示寂。師為專使往當湖請竹庵。越明年。命師分講。風儀清溫談辨雅正。竹庵贊之曰。吾于首座可謂得人。但恨無繼之者。所居古柏獨秀。因自號柏庭。淳熙庚子初主東湖辯利。遷慈溪寶嚴。居無何太師史真隱。請居月波學士來奔廩食不足。真隱聞之喜使使白師曰。師為道延眾。欲食來取予不嗇也。紹興二年。郡率何公澹。以南湖虛席。親裁疏勸請。講道有方。御眾有法。十三年不易節。緇素以是信之。嘉泰四年。退隱衍慶精舍。一息十載夢老叟耳語曰。六十五。七十一。嘉定六年。郡將陳卿。以南湖有去

思為更屈。致辭弗克。雨華更新舊徒再擁。未逾月。上竺以敕書召。師謂亟往有似於徇名。堅不為動。眾謂上命不可不恭。始幡然而往。是年正六十五之驗也。八年夏旱。詔迎大士于明慶。車駕親倖致拜。命師恭禱。朝注暮洽。上大說。特補左街僧錄。十二年秋拂衣東歸。偃息于城南祖關。是年七十一。又知所以驗前夢也明年秋。郡以西山資教。卑師佚老。紹定五年春。有旨再領上竺。人皆以坡仙師去忽復來鳥語山容開之句。為之賀。端平三年得目眚。請老東庵。一旦示疾。坐床上若相酬酢者。法孫秀林問何為。曰吾與荊溪尊者對談祖道耳。將入寂顧左右曰。人患無實德為後世稱。若但崇虛譽我則不暇。千載之下。謂吾為柏庭叟。則吾枯骨為無愧。幸勿為請謚以污我素業。言已累足而化。實淳祐元年正月十九日也。留龕七日。貌色鮮白心頂俱暖。奉全身塔于寺東。為壽九十三。得夏七十八。先是首座智覺。論請于朝言。師道光前哲。四眾依仰。年登九秩。將逼歸真。請建塔山中以擬歸藏。上旨允之。故今用此成命。所遺衣發及四經解。合藏於南湖祖塔之側。師所著述。楞嚴玄覽。金剛會解。圓覺略說。楞伽通義。因革論。簡境十策。三部格言。金錍義解。宗教玄述。仁王疏記。附鈔箋要。皆行於世。自余雜制。名緒餘

【現代漢語翻譯】 思慮更加困頓，以至於無法充分表達。如同天雨散花一般，新舊弟子再次聚集擁護。不到一個月，皇帝以上竺寺的名義下達敕書召見。法師認為立即前往似乎有追逐名利的嫌疑，堅決不為所動。眾人認為皇上的命令不可不恭敬，法師這才轉變態度前往。這一年正好是六十五歲的應驗。八年夏天發生旱災，皇帝下詔在明慶寺迎請大士（菩薩的尊稱）。皇帝親自前往致敬拜，命令法師虔誠祈禱。早晨祈禱，晚上就下雨了，旱情得到緩解。皇帝非常高興，特別授予法師左街僧錄的職位。十二年秋天，法師拂袖離開，回到東方，在城南祖關休息。這一年七十一歲。又一次應驗了之前的夢境。明年秋天，郡里將西山資教寺贈予法師，以供他安享晚年。紹定五年春天，有旨意再次讓法師主持上竺寺。人們都用蘇軾的詩句『坡仙師去忽復來，鳥語山容笑口開』來祝賀他。端平三年，法師得了眼疾。請求回到東庵養老。有一天，法師示現疾病，坐在床上，好像在與人對答。弟子秀林問他在做什麼，法師說：『我正在與荊溪尊者對談祖師的道法。』將要圓寂時，法師看著左右的人說：『人最怕沒有實際的德行而被後世稱讚。如果只是崇尚虛名，我就來不及了。千年之後，如果人們稱我為柏庭叟，那麼我的枯骨也就沒有遺憾了。千萬不要為我請求謚號來玷污我清凈的修行。』說完，雙腿交疊而逝。實際上是淳祐元年正月十九日。遺體在龕中停放了七天，容貌鮮艷潔白，心和頭頂都溫暖。將全身塔安奉在寺廟東邊，享年九十三歲，僧臘七十八年。此前，首座智覺向朝廷上奏說，法師的道行光耀前人，四眾弟子都依靠仰慕他。年事已高，將要圓寂，請在山中建造佛塔，以備歸葬。皇帝批準了他的請求。所以現在按照這個成命執行。所遺留的衣物、頭髮以及四經的註解，都安放在南湖祖塔旁邊。法師所著述的《楞嚴玄覽》、《金剛會解》、《圓覺略說》、《楞伽通義》、《因革論》、《簡境十策》、《三部格言》、《金錍義解》、《宗教玄述》、《仁王疏記》、《附鈔箋要》等都流傳於世。其餘的雜文，名為《緒餘》。 English version: His thoughts became even more constrained, to the point where he couldn't fully express himself. Like a rain of flowers, new and old disciples gathered to support him once more. In less than a month, the Emperor issued an edict in the name of Shangzhu Temple, summoning him. The master felt that going immediately would seem like chasing fame, and he firmly refused to move. The crowd believed that the Emperor's command could not be disobeyed, so the master changed his mind and went. This year was exactly the verification of his sixty-fifth year. In the eighth year, there was a summer drought. The Emperor ordered the welcoming of the Great Being (a respectful term for Bodhisattva) at Mingqing Temple. The Emperor personally went to pay respects and ordered the master to pray sincerely. It rained from morning to evening, and the drought was relieved. The Emperor was very pleased and specially granted the master the position of Left Street Monk Registrar. In the twelfth year of autumn, the master brushed his sleeves and returned east, resting at Zuguan south of the city. This year he was seventy-one years old. Once again, the previous dream was verified. The following autumn, the county gifted Xishan Zijiao Temple to the master for his retirement. In the spring of the fifth year of Shaoding, there was an imperial decree to have the master preside over Shangzhu Temple again. People used Su Shi's poem 'Po Immortal Master leaves and suddenly returns, the birds sing and the mountain smiles' to congratulate him. In the third year of Duanping, the master developed an eye disease. He requested to return to Dong'an to retire. One day, the master showed signs of illness, sitting on the bed as if conversing with someone. His disciple Xiulin asked what he was doing. The master said, 'I am discussing the ancestral Dharma with Venerable Jingxi.' As he was about to pass away, the master looked at the people around him and said, 'People fear being praised by later generations without actual virtue. If it's just pursuing empty fame, I won't have time for it. A thousand years from now, if people call me Old Man Boting, then my withered bones will have no regrets. Please do not request a posthumous title for me to defile my pure practice.' After saying this, he passed away with his legs crossed. It was actually the nineteenth day of the first month of the first year of Chunyou. His body was placed in a niche for seven days, his complexion was bright and white, and his heart and crown were warm. His whole-body stupa was enshrined east of the temple, at the age of ninety-three, with seventy-eight years as a monk. Previously, the head monk Zhijue had petitioned the court, saying that the master's virtue illuminated the predecessors, and the fourfold assembly relied on and admired him. He was old and about to pass away, so please build a pagoda in the mountains to prepare for his burial. The Emperor approved his request. Therefore, this decree is now being carried out. The clothes, hair, and annotations of the Four Sutras that he left behind are all placed next to the Zuguan Pagoda in Nanhuzhou. The master's writings, including the 'Shurangama Profound View' (楞嚴玄覽), 'Diamond Sutra Commentary' (金剛會解), 'Perfect Enlightenment Concise Explanation' (圓覺略說), 'Lankavatara Sutra General Meaning' (楞伽通義), 'On Transformation' (因革論), 'Ten Strategies for Simplifying the Environment' (簡境十策), 'Three-Part Aphorisms' (三部格言), 'Golden Scalpel Meaning Explanation' (金錍義解), 'Religious Profound Description' (宗教玄述), 'Benevolent King Sutra Commentary' (仁王疏記), 'Attached Notes and Commentary Essentials' (附鈔箋要), are all circulating in the world. The rest of his miscellaneous writings are called 'Leftovers' (緒餘).

【English Translation】 His thoughts became even more constrained, to the point where he couldn't fully express himself. Like a rain of flowers, new and old disciples gathered to support him once more. In less than a month, the Emperor issued an edict in the name of Shangzhu Temple (上竺寺), summoning him. The master felt that going immediately would seem like chasing fame, and he firmly refused to move. The crowd believed that the Emperor's command could not be disobeyed, so the master changed his mind and went. This year was exactly the verification of his sixty-fifth year. In the eighth year, there was a summer drought. The Emperor ordered the welcoming of the Great Being (大士 - a respectful term for Bodhisattva) at Mingqing Temple (明慶寺). The Emperor personally went to pay respects and ordered the master to pray sincerely. It rained from morning to evening, and the drought was relieved. The Emperor was very pleased and specially granted the master the position of Left Street Monk Registrar. In the twelfth year of autumn, the master brushed his sleeves and returned east, resting at Zuguan (祖關) south of the city. This year he was seventy-one years old. Once again, the previous dream was verified. The following autumn, the county gifted Xishan Zijiao Temple (西山資教寺) to the master for his retirement. In the spring of the fifth year of Shaoding (紹定), there was an imperial decree to have the master preside over Shangzhu Temple (上竺寺) again. People used Su Shi's poem 'Po Immortal Master leaves and suddenly returns, the birds sing and the mountain smiles' to congratulate him. In the third year of Duanping (端平), the master developed an eye disease. He requested to return to Dong'an (東庵) to retire. One day, the master showed signs of illness, sitting on the bed as if conversing with someone. His disciple Xiulin (秀林) asked what he was doing. The master said, 'I am discussing the ancestral Dharma with Venerable Jingxi (荊溪尊者).' As he was about to pass away, the master looked at the people around him and said, 'People fear being praised by later generations without actual virtue. If it's just pursuing empty fame, I won't have time for it. A thousand years from now, if people call me Old Man Boting (柏庭叟), then my withered bones will have no regrets. Please do not request a posthumous title for me to defile my pure practice.' After saying this, he passed away with his legs crossed. It was actually the nineteenth day of the first month of the first year of Chunyou (淳祐). His body was placed in a niche for seven days, his complexion was bright and white, and his heart and crown were warm. His whole-body stupa was enshrined east of the temple, at the age of ninety-three, with seventy-eight years as a monk. Previously, the head monk Zhijue (智覺) had petitioned the court, saying that the master's virtue illuminated the predecessors, and the fourfold assembly relied on and admired him. He was old and about to pass away, so please build a pagoda in the mountains to prepare for his burial. The Emperor approved his request. Therefore, this decree is now being carried out. The clothes, hair, and annotations of the Four Sutras that he left behind are all placed next to the Zuguan Pagoda in Nanhuzhou. The master's writings, including the 'Shurangama Profound View' (楞嚴玄覽), 'Diamond Sutra Commentary' (金剛會解), 'Perfect Enlightenment Concise Explanation' (圓覺略說), 'Lankavatara Sutra General Meaning' (楞伽通義), 'On Transformation' (因革論), 'Ten Strategies for Simplifying the Environment' (簡境十策), 'Three-Part Aphorisms' (三部格言), 'Golden Scalpel Meaning Explanation' (金錍義解), 'Religious Profound Description' (宗教玄述), 'Benevolent King Sutra Commentary' (仁王疏記), 'Attached Notes and Commentary Essentials' (附鈔箋要), are all circulating in the world. The rest of his miscellaneous writings are called 'Leftovers' (緒餘).

。講余對客木嘗及世間事。唯論前人往行及典誥之辭。或問何以安心。曰心本不動。問法華經藏。曰當處全彰。其警策類此。嗣其道者。香林清賜為上首。

法師凈惠字敏中。號悅庵。鄞陸氏。父母禱佛而生。幼年夢登寶閣見異人為摩頂。及覺異香滿室。以語隱學俊師。勉其學釋。遂依定海正覺出家。既具戒。往見月堂。因春期入懺。聞策導頓悟圓旨。堂由是器之。有度律師用大智新疏。講觀經于湖心。月堂遣師與之辯。至談觀心觀佛之旨。發難數四。度竟屈服。哲則庵主南湖。始開講席。師掩卷危坐。退而指其瑕玼。哲益敬畏。榮隱堂居隱學。俾師分坐講風大揚。初主郡城法華。或以為小。師曰。此法智師講經之地其可鄙乎。遷治平。每臨講見疏記援引儒典。則止而不讀。謂其徒曰。此外書也宜自觀之。夏將闌。對眾自詫曰。今夏講席諸方所無。縱或及之。亦只雜以外書。誘掖之餘兼事匝石。積年弊陋易而為新。每預公舉。或非其人輒面斥諸山曰。所謂講院者。以欲傳講爾。今此人能任此責乎。卒不許。閑居泉口拱秀庵。學士里糧來從。及遷寶嚴化道日起。閱八年。忽天風吹華桂香滿院。識者知為嘉瑞。未幾果頒南湖之命。時嘉定六年也。自柏庭樂育人材之繁。後生尚文辭好異議。生者稍不厭眾心。必郡起而

【現代漢語翻譯】 現代漢語譯本：他（指某位高僧）與客人談話，從不涉及世俗之事，只談論前人的德行和典籍中的訓誡。有人問他如何安心，他回答說：『心本來就是不動的。』有人問《法華經》（Saddharma Puṇḍarīka Sūtra）的精髓在哪裡，他回答說：『當下之處完全彰顯。』他的警示勉勵大概就是這樣。繼承他道統的人中，香林清賜（Xianglin Qingci）是首座弟子。

凈惠（Jinghui）法師，字敏中（Minzhong），號悅庵（Yue'an），是鄞縣陸氏（Lu shi）人。他的父母向佛祈禱而生下他。幼年時夢見登上寶閣，有奇異之人為他摩頂。醒來后，異香充滿房間。他把這件事告訴了隱學俊（Yinxue Jun）法師，俊法師勸勉他學習佛法。於是他依從定海正覺（Dinghai Zhengjue）出家。受具足戒后，前往拜見月堂（Yuetang）禪師。因為春天參加懺法，聽聞策勵開導而頓悟圓滿的旨意。月堂禪師因此器重他。有度律師（Youdu lushi）使用大智新疏（Dazhi xinshu），在湖心講解《觀經》（Amitayurdhyana Sutra）。月堂禪師派遣凈惠法師與他辯論。談到觀心觀佛的宗旨時，凈惠法師多次提出質疑，有度律師最終屈服。哲則庵主南湖（Zhezhe Anzhu Nanhu）開始開講經席，凈惠法師合上經卷端正危坐，退下後指出其中的瑕疵，哲則庵主更加敬畏他。榮隱堂（Rongyin tang）住在隱學，讓凈惠法師分座講經，佛法大為弘揚。最初主持郡城法華寺（Juncheng Fahua si），有人認為太小了。凈惠法師說：『這裡是法智師（Fazhi shi）講經的地方，怎麼可以輕視呢？』後來遷往治平寺（Zhiping si）。每次講經，見到疏記引用儒家典籍，就停止不讀，對他的弟子說：『這是外道的書籍，應該自己去看。』夏天將要結束時，他對大眾自誇說：『今年夏天的講經，各處都沒有。即使有，也只是夾雜著外道的書籍。』在勸導之餘，還從事匝石（zashi）的工作，多年破舊的地方被修繕一新。每次預先進行公開推舉，如果不是合適的人選，就當面斥責各位僧人說：『所謂的講院，是爲了傳講佛法。現在這個人能夠勝任這個責任嗎？』最終不予允許。閑居在泉口拱秀庵（Quankou Gongxiu an），學士和鄉里百姓都來跟隨他，等到遷往寶嚴寺（Baoyan si），弘揚佛法的事業日益興盛。過了八年，忽然天風吹來，桂花香氣充滿庭院，有見識的人知道這是吉祥的徵兆。不久果然頒佈了南湖寺（Nanhu si）的住持任命，當時是嘉定六年。自從柏庭寺（Baiting si）樂於培育人才以來，後生晚輩崇尚文辭，喜歡提出不同的意見，如果稍微不合眾人的心意，必定會全郡反對。

【English Translation】 English version: When he (referring to a certain eminent monk) spoke with guests, he never touched upon worldly matters, only discussing the virtuous conduct of predecessors and the admonitions in the classics. Someone asked him how to find peace of mind, and he replied, 'The mind is originally unmoved.' Someone asked where the essence of the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) lies, and he replied, 'It is fully manifest right where you are.' His admonitions and encouragements were generally like this. Among those who inherited his lineage, Xianglin Qingci (Xianglin Qingci) was the foremost disciple.

Dharma Master Jinghui (Jinghui), styled Minzhong (Minzhong), and known as Yue'an (Yue'an), was from the Lu (Lu) family of Yin County. His parents prayed to the Buddha and he was born. In his youth, he dreamed of ascending a precious pavilion and seeing an extraordinary person touching the crown of his head. Upon waking, the room was filled with an unusual fragrance. He told this to Dharma Master Yinxue Jun (Yinxue Jun), who encouraged him to study Buddhism. Thereupon, he left home and followed Zhengjue (Zhengjue) of Dinghai (Dinghai). After receiving the full precepts, he went to see Chan Master Yuetang (Yuetang). Because he participated in the repentance ceremony in the spring, he heard the encouragement and guidance and suddenly awakened to the complete meaning. Chan Master Yuetang therefore valued him. Vinaya Master Youdu (Youdu) used the new commentary of Dazhi (Dazhi xinshu), and lectured on the Amitayurdhyana Sutra (Contemplation Sutra) at the center of the lake. Chan Master Yuetang sent Dharma Master Jinghui to debate with him. When they discussed the principles of contemplating the mind and contemplating the Buddha, Dharma Master Jinghui raised several difficult questions, and Vinaya Master Youdu eventually yielded. Abbot Nanhu (Nanhu) of Zhezhe Hermitage (Zhezhe An) began to open a lecture seat, Dharma Master Jinghui closed the scripture and sat upright, and after retreating, pointed out the flaws in it, and Abbot Zhezhe became even more respectful and fearful of him. Rongyin Hall (Rongyin tang) resided in Yinxue, and allowed Dharma Master Jinghui to share the seat and lecture, and the Dharma was greatly propagated. Initially, he presided over Fahua Temple (Fahua si) in the county seat, and some thought it was too small. Dharma Master Jinghui said, 'This is the place where Dharma Master Fazhi (Fazhi) lectured on the scriptures, how can it be despised?' Later, he moved to Zhiping Temple (Zhiping si). Whenever he lectured and saw that the commentaries cited Confucian classics, he would stop reading and say to his disciples, 'These are books of external paths, you should read them yourselves.' As summer was coming to an end, he boasted to the assembly, 'This summer's lectures are unmatched in all directions. Even if there are any that come close, they are only mixed with books of external paths.' In addition to encouragement, he also engaged in the work of zashi (zashi), and the dilapidated places of many years were renovated. Whenever there was a public election in advance, if it was not a suitable candidate, he would rebuke the monks to their faces, saying, 'The so-called lecture hall is for lecturing on the Dharma. Now, is this person capable of fulfilling this responsibility?' In the end, he would not allow it. He lived in seclusion at Gongxiu Hermitage (Gongxiu an) in Quankou (Quankou), and scholars and villagers came to follow him. When he moved to Baoyan Temple (Baoyan si), the cause of propagating the Dharma flourished day by day. After eight years, suddenly the heavenly wind blew and the fragrance of osmanthus flowers filled the courtyard, and those with knowledge knew that this was an auspicious omen. Before long, the appointment of abbot of Nanhu Temple (Nanhu si) was indeed issued, which was the sixth year of Jiading. Since Baiting Temple (Baiting si) was happy to cultivate talents, the later generations admired literature and liked to raise different opinions, and if they slightly displeased the public, the whole county would surely oppose them.

嘩逐之。師至以沉毅御物。特成規嚴。人望風不敢犯。向之好嘩者俗為革。居丈室未嘗扃。請益者雖入夜不拒。行兩廡聞讀誦聲。必忻然就之。因所業為點示。法華懺期。日一開說。初終參貫。人皆樂聽心感。嘉定九年九月二十九日。集大眾諷觀經。趺坐榻上奄忽如蛻。塔全身於祖關門人乞銘于司令。樓枎凈無住見而嘆曰。悅庵不喜外書。而梅麓作銘。全用妙經句。豈非有以冥使之乎。稟法者禪悅。了彬。大蓬。了因。六七人云。

行人善榮字行甫。四明小溪周氏。初從月堂學教觀。既通其旨。即入觀堂修長懺閱藏經。金書法華楞嚴凈名圓覺光明五經。以施諸方。雕造彌陀佛像。拈施眾會。素善水墨。畫大士像以與人。前後莫計。以音聲佛事轉授諸人。今城社經咒。皆用師節度也。臨終往生之相。見宣行人傳。弟子默容海印。以高行為鄉城所歸(此卷六十二人。本紀止錄六人遺失五十六人)。

佛祖統紀卷第十八(終)

法師宗曉。字達先。石芝其自號。四明王氏子。十八受具戒。先從具庵強公。游次謁云庵洪公。理觀密契遂分半座。未幾主昌國翠蘿。學者奔赴。越二年退隱西山日課妙經。適齊尚書扁所居曰閑靜。攻愧樓大參以詩美之。復游淅西諸剎大參說偈以相其行。歷三歲而還。大府丞汪公與

其季檢詳命主參秀。久之謝去居延慶第一座。講演之餘編法華顯應錄樂邦文類教行錄三教出興頌諸祖贊振祖集光明照解施食通覽。又集儒釋孝紀明良崇釋志明教編。箋註要旨血書法華墨書華嚴寶積般若涅槃諸經。又為中林居士張宗義書真宗皇帝御注四十二章經。鑿義井于城南櫟社曰法華泉。以飲行者。作亭其上施以湯茗無問道俗。結屋數楹創為接待。得魏文節公常樂舊額。中林張公為繢聖像建藏輪鑄鐘架樓增闢田土輪奐一新。且為誓辭以誡諸徒。使不志建立之意。弘傳教觀四十餘年。晚益韜晦。嘉定甲戌八月二十日示疾。索紙書偈曰。清凈本來不動。六根四大紛飛。掃卻雲霞霧露。一輪秋月光輝。阇維于寺之南。齒牙不壞舍利甚伙。巽齊戶曹見之述文讚歎。塔于上方六殊勝地。僧臘四十七。世壽六十四。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第十九

宋景定四明東湖沙門志磐撰

諸師列傳第六之九

豁庵悟法師法嗣嘯巖文虎法師(廣智下第八世)

閑林真法師法嗣法明師昶法師

逸堂癸法師法嗣同庵允憲法師石坡元啟法師竹坡如約法師石屋正己法師可堂若參法師化翁師贊法師巨宗師岳法師不孤有鄰法師

柏庭月法師法嗣香林清賜法師伊堂了

【現代漢語翻譯】 現代漢語譯本： 季檢詳請他主持參秀寺。不久后，他辭去職務，居住在延慶寺的第一座禪房。在講經說法之餘，他編纂了《法華顯應錄》、《樂邦文類》、《教行錄》、《三教出興頌》、《諸祖贊》、《振祖集》、《光明照解施食通覽》。又彙集了儒家和佛教的孝道事蹟，編成《孝紀明良崇釋志明教編》。他還箋註了《要旨》，用墨書寫了《法華經》、《華嚴經》、《寶積經》、《般若經》、《涅槃經》等經典。他還為中林居士張宗義書寫了真宗皇帝御注的《四十二章經》。他在城南櫟社開鑿了一口義井，命名為法華泉，供修行者飲用。並在井上建造亭子，免費提供茶水，不分僧俗。他還建造了幾間房屋作為接待場所。他得到了魏文節公常樂的舊匾額。中林張公為他繪製聖像，建造藏經輪，鑄造鐘架樓，增闢田地，使寺廟煥然一新。並且為此立下誓辭，告誡弟子們不要違背建立寺廟的初衷。他弘揚教觀四十餘年，晚年更加韜光養晦。嘉定甲戌年八月二十日示現疾病，索要紙筆寫下偈語：『清凈本來不動，六根四大紛飛。掃卻雲霞霧露，一輪秋月光輝。』圓寂后在寺廟南面火化，牙齒沒有燒壞，舍利非常多。巽齊戶曹見到后，寫文章讚歎。塔建在上方六殊勝地。僧臘四十七年，世壽六十四歲。 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第十九

宋景定四明東湖沙門志磐撰

諸師列傳第六之九

豁庵悟法師法嗣嘯巖文虎法師(廣智下第八世)

閑林真法師法嗣法明師昶法師

逸堂癸法師法嗣同庵允憲法師、石坡元啟法師、竹坡如約法師、石屋正己法師、可堂若參法師、化翁師贊法師、巨宗師岳法師、不孤有鄰法師

柏庭月法師法嗣香林清賜法師、伊堂了

【English Translation】 English version: Ji Jianxiang invited him to preside over the Canxiu Temple. Not long after, he resigned and resided in the first meditation room of Yanqing Temple. In addition to lecturing on the scriptures, he compiled the 'Records of Miraculous Manifestations of the Lotus Sutra' (Fahua Xianying Lu), 'Categories of Texts on the Land of Bliss' (Lebang Wenlei), 'Records of Teachings and Practices' (Jiaoxing Lu), 'Ode to the Rise of the Three Teachings' (Sanjiao Chuxing Song), 'Eulogies to the Patriarchs' (Zhuzu Zan), 'Collection for Revitalizing the Patriarchs' (Zhenzu Ji), and 'Comprehensive Overview of the Practice of Giving Food with Light Illumination' (Guangming Zhao Jie Shishi Tonglan). He also compiled stories of filial piety from Confucianism and Buddhism, forming the 'Compilation of Filial Piety Records, Illustrious Officials, Veneration of釋, and Clarification of Teachings' (Xiaoji Mingliang Chong Shi Zhiming Jiao Bian). He also wrote commentaries on the 'Essentials' (Yaozhi) and transcribed the 'Lotus Sutra' (Fahua Jing), 'Avatamsaka Sutra' (Huayan Jing), 'Ratnakuta Sutra' (Baoji Jing), 'Prajna Sutra' (Bore Jing), and 'Nirvana Sutra' (Nirvana Jing) in ink. He also wrote the 'Sutra in Forty-Two Chapters' (Sishier Zhang Jing) with Emperor Zhenzong's commentary for Zhang Zongyi, a lay Buddhist of Zhonglin. He dug a well for the public south of the city in Lishe, naming it 'Lotus Spring' (Fahua Quan) for practitioners to drink. He built a pavilion above the well, providing tea and refreshments free of charge, regardless of whether they were monks or laypeople. He also built several houses as reception areas. He received the old plaque of 'Eternal Joy' (Changle) from Duke Wei Wenjie. Zhang Gong of Zhonglin had sacred images painted for him, built a revolving scripture repository, cast a bell tower, and expanded the fields, giving the temple a new look. He also made vows to admonish his disciples not to betray the original intention of building the temple. He promoted the teachings and practices for more than forty years, and in his later years, he became even more reclusive. On the twentieth day of the eighth month of the Jiaxu year of the Jiading era, he showed signs of illness and asked for paper and pen to write a verse: 'Purity is inherently unmoving, the six senses and four elements flutter about. Sweep away the clouds and mist, and a round autumn moon shines brightly.' After his death, he was cremated south of the temple, and his teeth did not decay, and there were many relics. Xun Qi, the head of the household department, saw this and wrote an article praising it. The pagoda was built in the six most auspicious places above. His monastic age was forty-seven years, and his worldly age was sixty-four years. 'Taisho Tripitaka' Volume 49 No. 2035 'Comprehensive Records of the Buddhas and Patriarchs'

'Comprehensive Records of the Buddhas and Patriarchs' Volume 19

Compiled by Shamen Zhipan of Donghu, Siming, Song Jingding

Biographies of Various Teachers, Sixth of Nine

Successor of Dharma Master Huo'an Wu, Dharma Master Xiaoyan Wenhu (8th Generation under Guangzhi)

Successor of Dharma Master Xianlin Zhen, Dharma Master Faming Shichang

Successor of Dharma Master Yitang Gui, Dharma Master Tongan Yunxian, Dharma Master Shipo Yuanqi, Dharma Master Zhupo Ruyue, Dharma Master Shiwu Zhengji, Dharma Master Ketang Ruocan, Dharma Master Hua Weng Shizan, Dharma Master Juzong Shiyue, Dharma Master Bugu Youlin

Successor of Dharma Master Boting Yue, Dharma Master Xianglin Qingci, Yitang Liao

圓法師石田妙慧法師半云行儒法師此室大方法師虛中元真法師遁山士堯法師孤巖如啟法師寂庵文慧法師操庵文節法師巽中道謙法師無謀善庭法師北林與俱法師石門士云法師

悅庵惠法師法嗣禪悅了彬法師寶化道英法師云屋可止法師化翁正己法師大蓬了因法師茅屋了己法師竹溪志昌法師

石澗戒法師法嗣古泉正宗法師(此卷三十二人本紀原文遺失)

佛祖統紀卷第十九(終)

柏庭月法師法嗣

法師文節。字通叟。自號操庵。四明慈溪夏氏子。世為大族百餘家。行路者常聞讀書聲。父諱歷年賢厚人□□□二時有住土山定講師者祖免。親異其貌勸出家於邑之永明寺。明年落髮。十七游□□□□□遷悅庵皆山家之□峻者師與填自聰應無□□□□□未有所得。遇西山次教柏庭月法師。以大爐鞴煅煉學者。師於是豎精進幢留十三載。隨赴上竺。有謙慧應三師皆有大名。師合而為四傑焉。柏庭謂師曰。汝國汝國得吾之大全矣。畢竟至當一句作么生。師厲聲曰。瞎卻頂門竅壸中別有春。至此天上地下無一可見之形一無可玩之色矣。柏庭九旬謝事眾散。師獨留三夏。至唱滅乃退。年五十一。始出世定海觀音寺。十四年住象山玉泉。六年昇天竺集慶寺。乃理廟所創在九里松度廟。繼志式念先訓適住持本法

【現代漢語翻譯】 現代漢語譯本 圓法師（Yuán Fǎshī），石田妙慧法師（Shítián Miàohuì Fǎshī），半云行儒法師（Bànyún Xíngrú Fǎshī），此室大方法師（Cǐshì Dàfāng Fǎshī），虛中元真法師（Xūzhōng Yuánzhēn Fǎshī），遁山士堯法師（Dùnshān Shìyáo Fǎshī），孤巖如啟法師（Gūyán Rúqǐ Fǎshī），寂庵文慧法師（Jì'ān Wénhuì Fǎshī），操庵文節法師（Cāo'ān Wénjié Fǎshī），巽中道謙法師（Xùnzhōng Dàoqiān Fǎshī），無謀善庭法師（Wúmóu Shàntíng Fǎshī），北林與俱法師（Běilín Yǔjù Fǎshī），石門士云法師（Shímén Shìyún Fǎshī）。

悅庵惠法師（Yuè'ān Huì Fǎshī）法嗣：禪悅了彬法師（Chányuè Liǎobīn Fǎshī），寶化道英法師（Bǎohuà Dàoyīng Fǎshī），云屋可止法師（Yúnwū Kězhǐ Fǎshī），化翁正己法師（Huàwēng Zhèngjǐ Fǎshī），大蓬了因法師（Dàpéng Liǎoyīn Fǎshī），茅屋了己法師（Máowū Liǎojǐ Fǎshī），竹溪志昌法師（Zhúxī Zhìchāng Fǎshī）。

石澗戒法師（Shíjiàn Jiè Fǎshī）法嗣：古泉正宗法師（Gǔquán Zhèngzōng Fǎshī）。（此卷三十二人本紀原文遺失）

《佛祖統紀》卷第十九（終）

柏庭月法師（Bǎitíng Yuè Fǎshī）法嗣：

法師文節（Fǎshī Wénjié），字通叟（zì Tōngsǒu），自號操庵（zì hào Cāo'ān），四明慈溪（Sìmíng Cíxī）夏氏子。世為大族百餘家，行路者常聞讀書聲。父諱歷年，賢厚人。二時有住土山定講師者祖免。親異其貌，勸出家於邑之永明寺（Yǒngmíng Sì）。明年落髮。十七游遷悅庵（Yuè'ān），皆山家之峻者，師與填。自聰應無，未有所得。遇西山次教柏庭月法師（Bǎitíng Yuè Fǎshī），以大爐鞴煅煉學者。師於是豎精進幢，留十三載。隨赴上竺（Shàngzhú）。有謙慧應三師皆有大名。師合而為四傑焉。柏庭（Bǎitíng）謂師曰：『汝國汝國得吾之大全矣。畢竟至當一句作么生？』師厲聲曰：『瞎卻頂門竅，壸中別有春。』至此天上地下無一可見之形，一無可玩之色矣。柏庭（Bǎitíng）九旬謝事眾散，師獨留三夏。至唱滅乃退。年五十一，始出世定海觀音寺（Dìnghǎi Guānyīn Sì）。十四年住象山玉泉（Xiàngshān Yùquán），六年昇天竺集慶寺（Tiānzhú Jíqìng Sì）。乃理廟所創在九里松度廟。繼志式念先訓適住持本法。

【English Translation】 English version Yuán Fǎshī, Shítián Miàohuì Fǎshī, Bànyún Xíngrú Fǎshī, Cǐshì Dàfāng Fǎshī, Xūzhōng Yuánzhēn Fǎshī, Dùnshān Shìyáo Fǎshī, Gūyán Rúqǐ Fǎshī, Jì'ān Wénhuì Fǎshī, Cāo'ān Wénjié Fǎshī, Xùnzhōng Dàoqiān Fǎshī, Wúmóu Shàntíng Fǎshī, Běilín Yǔjù Fǎshī, Shímén Shìyún Fǎshī.

Successors of Yuè'ān Huì Fǎshī: Chányuè Liǎobīn Fǎshī, Bǎohuà Dàoyīng Fǎshī, Yúnwū Kězhǐ Fǎshī, Huàwēng Zhèngjǐ Fǎshī, Dàpéng Liǎoyīn Fǎshī, Máowū Liǎojǐ Fǎshī, Zhúxī Zhìchāng Fǎshī.

Successor of Shíjiàn Jiè Fǎshī: Gǔquán Zhèngzōng Fǎshī. (The original biographies of the thirty-two individuals in this volume are lost.)

Record of the Lineage of the Buddha and Patriarchs, Volume 19 (End)

Successor of Bǎitíng Yuè Fǎshī:

The Dharma Master Wénjié, styled Tōngsǒu, self-styled Cāo'ān, was a son of the Xià family of Cíxī in Sìmíng. His family had been a large clan of over a hundred households for generations, and passersby often heard the sound of reading. His father's name was Lìnián, a virtuous and kind man. At that time, there was a lecturer named Dìng who resided at Tǔshān, and his grandfather was exempt. His parents were impressed by his appearance and encouraged him to become a monk at Yǒngmíng Temple in the town. He shaved his head the following year. At seventeen, he traveled to Yuè'ān, all of which were steep mountain temples, which the master helped to fill. He was intelligent but unresponsive, and had not yet gained anything. He encountered Bǎitíng Yuè Fǎshī at Xīshān, who used a great furnace to forge and refine scholars. The master then erected a banner of diligent progress and stayed for thirteen years. He then went to Shàngzhú. There were three masters, Qiān, Huì, and Yīng, all of whom had great reputations. The master joined them and became one of the four outstanding figures. Bǎitíng said to the master, 'Your country, your country, has obtained all of me. After all, what about the most appropriate sentence?' The master sternly said, 'Blinding the top door aperture, there is another spring in the pot.' At this point, there is no visible form above or below heaven, and no color to be enjoyed. Bǎitíng retired after ninety years, and the assembly dispersed. The master stayed alone for three summers. He retired when the chanting ceased. At the age of fifty-one, he first appeared in the world at Dìnghǎi Guānyīn Temple. After fourteen years, he resided at Xiàngshān Yùquán, and after six years, he ascended to Tiānzhú Jíqìng Temple. He then managed the temple, which was founded at Dù Temple in Jiǔlǐ Pine. Continuing his ambition, he commemorated the previous teachings and appropriately upheld the original Dharma as abbot.

。師求去九重獨斷以操庵補其處。萬衆駭伏。十年間講鐘法鼓震動湖山。四方學者如水就下。樹規立範有典有則。四明南湖之歸有世忠寺。在萬山中曰東吳好處。眾強起師主之。至正壬午二月二十六日鳴鼓告眾拂龕書偈擲筆而逝。壽八十六臘七十三。著述有指要會宗集英等。書于度弟子覺初羿歸家山善慶庵全身窆焉。得法者如吳之似蘭子華思治惟簡明之大東慧海法東等說金錍有半月偷閑解夢書。又觀心觀佛偈曰。春到上林渾似錦不須尋訪賣華翁之句。徑山愚禪師歎賞不已。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十

宋景定四明東湖沙門志磐撰

諸師列傳第六之十

嘯巖虎法師法嗣(廣智下第七世)訥堂慧辯法師頑空智覺法師松澗善助法師寒谷妙暉法師東山夔公首座東山皎公法師東山義問書記

法明昶法師法嗣法明行依法師寶壇智尚法師

同庵憲法師法嗣圓庵行果法師東林覺先法師香山唯一法師浩翁惠川法師石翁法介法師柯山本悟法師虎巖行圭法師石林文藻法師安道清寧法師無聞若訥法師聖水善濟法師默庵普聞行人退若可升法師

石坡啟法師法嗣無住宗凈法師(此卷二十三人本紀原文遺失)

佛祖統紀卷第二十(終) 大正藏第

49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十一

宋景定四明東湖沙門志磐撰

諸師雜傳第七凈覺仁岳法師(二世)吳興子昉法師錢唐可久法師錢唐惠勤法師霅川慈梵法師霅川瑩珂法師永嘉乃仁法師超果靈照法師樞密使胡宿神智從義法師(二世)慧月了睿法師草菴道因法師(二世)梓庵有倫法師廣壽法因法師四明道時法師儒士述庵薛澄

雜傳之作。將以錄諸師之未醇正者。故凈覺以背宗錄。神智以破祖錄。草菴以失緒錄。或曰。法智之世。先後為異說者有之矣。豈當盡以雜傳處之乎。然昭圓之於四明。無師資世系之相攝。後人概以山外指之。亦足懲之矣。至若法智子孫時為逆路之說者。未若凈覺神智之為甚也。彼祝之而不類。我且指二人為首云(祝職救反事見楊子)。

法師仁岳。霅川姜氏。自號潛夫。聞法智南湖之化。往依為學。至水月橋。擲笠水中曰。吾所學不成。不復過此橋。法智器之。居以東廈白晝焚膏專事紬繹。鄉書至。悉投帳閣未嘗啟視。因出境分衛乘舟水行。偃臥舒足豁然自得。若拓虛空。檣為之折。每請益函文。擷大屧關大鑰。眾望風畏之。時昭師略光明玄。不用觀心。師輔四明撰問疑書以徴之。四明制妙宗並消伏三用潤師作指瑕以為難。師述止疑

【現代漢語翻譯】 現代漢語譯本

佛祖統紀卷第二十一 宋景定年間四明東湖沙門志磐 撰

諸師雜傳第七 凈覺仁岳法師(二世) 吳興子昉法師 錢唐可久法師 錢唐惠勤法師 霅川慈梵法師 霅川瑩珂法師 永嘉乃仁法師 超果靈照法師 樞密使胡宿 神智從義法師(二世) 慧月了睿法師 草菴道因法師(二世) 梓庵有倫法師 廣壽法因法師 四明道時法師 儒士述庵薛澄

作《雜傳》的目的，是爲了記錄那些不夠純正的諸位法師。因此，凈覺法師因為背離宗門而被記錄，神智法師因為破斥祖師而被記錄，草菴法師因為失去傳承而被記錄。有人說：在法智大師的時代，先後出現持有不同見解的人，難道都應該用《雜傳》來對待他們嗎？然而，昭圓法師對於四明來說，沒有師承世系的關聯，後人普遍將他視為山外之人，這也足以作為一種警戒。至於法智大師的後代有時出現違背正道的說法，還不如凈覺法師和神智法師那樣嚴重。那些祝願卻不合乎規範的人，我且指認這二人為首要人物（祝職救反之事見於《楊子》）。

法師仁岳，是霅川姜氏人，自號潛夫。聽聞法智大師在南湖的教化，前往依止學習。到達水月橋時，將斗笠擲入水中說：『我所學的如果不能成功，就不再過這座橋。』法智大師很器重他，讓他住在東廈，白天焚膏繼晷，專心致志地研究佛法。家鄉的書信寄到，全部投入帳篷閣樓，從未打開看過。因此出境乞食，乘坐船隻在水上行走，仰臥舒展雙足，豁然開悟，如同拓開虛空一般，船桅因此折斷。每次請教書信中的問題，都摘取大木屐和門閂大鎖。眾人望風而畏懼他。當時昭師略光明玄，不用觀心。仁岳法師輔助四明，撰寫《問疑書》來徵詢昭師。四明大師著《妙宗》並用『消伏三』來潤飾老師，並作《指瑕》來作為辯難。仁岳法師著《止疑》。

【English Translation】 English version

Fo Zu Tong Ji (佛祖統紀) [Chronicle of the Buddhist Patriarchs], Volume 21 Compiled by Shramana Zhi Pan (志磐) of Donghu (東湖) in Siming (四明) during the Jingding (景定) era of the Song Dynasty.

Miscellaneous Biographies of Various Masters, Part 7: Dharma Master Jingjue Renyue (淨覺仁岳) (2nd generation), Dharma Master Zifang (子昉) of Wuxing (吳興), Dharma Master Kejiu (可久) of Qiantang (錢唐), Dharma Master Huiqin (惠勤) of Qiantang, Dharma Master Cifan (慈梵) of Zhachuan (霅川), Dharma Master Yingke (瑩珂) of Zhachuan, Dharma Master Nairen (乃仁) of Yongjia (永嘉), Dharma Master Lingzhao (靈照) of Chaoguo (超果), Privy Councilor Hu Su (胡宿), Dharma Master Shenzhi Congyi (神智從義) (2nd generation), Dharma Master Huiyue Liaorui (慧月了睿), Dharma Master Cao'an Daoyin (草菴道因) (2nd generation), Dharma Master Zi'an Youlun (梓庵有倫), Dharma Master Guangshou Daoyin (廣壽法因), Dharma Master Siming Daoshi (四明道時), Scholar Shu'an Xue Cheng (述庵薛澄).

The purpose of compiling the 'Miscellaneous Biographies' is to record those masters who are not entirely orthodox. Therefore, Dharma Master Jingjue (淨覺) is recorded for betraying the sect, Dharma Master Shenzhi (神智) for criticizing the patriarchs, and Dharma Master Cao'an (草菴) for losing the lineage. Some may say: 'In the era of Dharma Master Fazhi (法智), there were those who held different views one after another. Should they all be treated with the 'Miscellaneous Biographies'?' However, for Zhaoyuan (昭圓) in Siming, there is no connection of teacher-student lineage. Later generations generally regard him as an outsider, which is enough to serve as a warning. As for the descendants of Dharma Master Fazhi sometimes having heterodox views, it is not as severe as those of Jingjue and Shenzhi. Those who offer blessings but are not in accordance with the norms, I will point out these two as the foremost (the matter of 'Zhu Zhi Jiu Fan (祝職救反)' is seen in 'Yangzi (楊子)').

Dharma Master Renyue (仁岳) was a Jiang (姜) from Zhachuan (霅川), who styled himself Qianfu (潛夫). Hearing of Dharma Master Fazhi's (法智) teachings at Nanhu (南湖), he went to rely on him for learning. Arriving at Shuiyue Bridge (水月橋), he threw his bamboo hat into the water and said: 'If what I learn does not succeed, I will not cross this bridge again.' Dharma Master Fazhi valued him greatly, and had him reside in the East Chamber, burning the midnight oil to diligently study the Dharma. When letters from his hometown arrived, he threw them all into the tent loft, never opening them to read. Therefore, he went out of the territory to beg for food, traveling by boat on the water, lying down and stretching out his feet, suddenly realizing enlightenment, as if opening up the void, causing the mast to break. Each time he asked about questions in letters, he would pick up large wooden clogs and door bolt locks. The crowd feared him from afar. At that time, Master Zhao (昭) slightly illuminated the profound, without using contemplation. Dharma Master Renyue assisted Siming in writing the 'Questions and Doubts Book (問疑書)' to consult Master Zhao. Master Siming wrote 'Wonderful Sect (妙宗)' and used 'Subduing the Three (消伏三)' to embellish the teacher, and wrote 'Pointing out Flaws (指瑕)' as a refutation. Dharma Master Renyue wrote 'Stopping Doubts (止疑)'.

抉膜以正之。四明談別理隨緣。齊師作指濫以為非。師作十難以扶之。所以贊四明為有力。后復與十同志修請觀音三昧。因疾有間。宴坐靜室恍如夢覺。自謂向之所學皆非。乃述三身壽量解以難妙宗。道既不合。遂還浙陽靈山。蒙慈雲攝以法裔。四明乃加十三料簡以斥之。師覆上十諫雪謗。往復不已(詳見四明本紀)會昭慶有請慈雲。為詩以送之。學徒從往者半。云弗之止。既遷石壁。復徙靈芝。時法智已歸寂。師臨眾自詫曰。只因難殺四明師。誰向靈芝敢開口。有仁行人。自永嘉請居凈社。一住十年。大弘法化。以年老還鄉。霅守請主祥符。觀察使劉從廣為奏。命服樞密使胡宿。為請凈覺之號。晚年專修凈業然三指以供佛。持律至嚴不以事易節。創隱淪堂休室以為燕居。治平元年春。謂門人曰。我翌日午刻當行。果留偈安坐而亡。時三月二十五日也。塔全身於何山之西隅。嗣法者梵慈乃仁輩。皆能表表模範一世。師于楞嚴用意尤至。會諸說為會解十卷。熏聞記五卷(釋自造會解)。楞嚴文句三卷。張五重玄義。則有楞嚴說題。明修證深旨。則有楞嚴懺儀。復于咒章調節聲曲以為諷演之法。所著金剛般若疏二卷。發軫鈔五卷(釋自造金剛疏)彌陀經疏二卷。指歸記二卷(釋自造彌陀經疏)文心解二卷(釋不二門)雜錄

名義十二卷。義學雜編六卷。如意輪課法。涅槃禮讚文。羅漢禮讚文。南山禮讚文。施食須知。毗曇七賢七聖圖。起信梨邪生法圖。各一卷。禪門樞要。凈名精英。大論樞節大論文。苕溪講外集。窗案記。諸子雜言史髓。

記曰。何山更為禪居。而塔地轉為菜圃。厥後寺眾有夢。師謂塔處灌溉非便。求遷之。及開龕。色身不壞舍利盈滿。遂具禮易葬焉。此與東山神照遷塔事極相類。皆于當時藏全身。而特示靈瑞於二百年之後也。異哉。

論曰。天臺家。謂學華嚴唯識者為他宗。蓋指其不受時教規矩之說耳。凈覺初為山家之學甚厲。為止疑抉膜十門折難。以排四師甚力。一日師資小不合。而遽為壽量之異說。甚至於十諫雪謗。抗辦不已。前輔之而後畔之。其為過也。與學他宗者何異焉。父作之。子述之。既曰背宗。何必嗣法。置之雜傳亦足為懲。然此亦是護宗綱辨法裔為之說耳。若鑒之以佛眼。則聖賢弘道。互有抑揚。豈當定其優劣。如調達波旬皆以大權示現邪見。詎可以俗情裁量之邪。是知議凈覺者。當以此意亮之。

法師子仿。吳興人。賜號普照。早依凈覺。嵩明教據禪經作定祖圖。以付法藏斥為可焚。師作祖說以救之。又三年。嵩知禪經有不通。輒云傳寫有誤。師復作止訛以折之。其略有曰。

【現代漢語翻譯】 現代漢語譯本：名義十二卷（關於名稱和定義的十二卷著作）。義學雜編六卷（關於義理研究的雜編六卷）。如意輪課法（如意輪觀音的修持方法）。涅槃禮讚文（讚頌涅槃的禮讚文）。羅漢禮讚文（讚頌阿羅漢的禮讚文）。南山禮讚文（讚頌南山律宗的禮讚文）。施食須知（關於佈施食物的須知）。毗曇七賢七聖圖（圖示毗曇宗的七賢七聖）。起信梨邪生法圖（圖示《起信論》中關於梨邪生法的教義）。各一卷。 禪門樞要（禪宗的關鍵要點）。凈名精英（《維摩詰經》的精華）。大論樞節大論文（關於《大智度論》關鍵部分的論文）。苕溪講外集（苕溪講座之外的文集）。窗案記（書房的記錄）。諸子雜言史髓（諸子百家的雜言和史書的精髓）。 記載說，何山將禪房改為居住之所，而塔的地基轉為菜園。後來寺廟的僧眾做了個夢，夢中何山說塔的地點不適合灌溉，請求遷移。等到打開塔龕時，發現他的色身沒有腐壞，舍利充滿其中。於是按照禮儀重新安葬了他。這件事與東山神照遷移塔的事情非常相似，都是在當時藏起全身，而在二百年後特別顯示靈瑞。真是奇異啊。 評論說，天臺宗認為學習華嚴宗和唯識宗的人是『他宗』，大概是指他們不接受天臺宗的時教規矩之說。凈覺最初學習天臺宗的學說非常嚴格，他寫了《止疑抉膜十門折難》，用以駁斥四位法師，非常有力。有一天，他和他的老師之間出現了一些小小的分歧，他就立刻提出了關於壽量的不同說法，甚至寫了十篇諫書來辯解，爭辯不休。先是輔佐，然後是背叛，他的過錯與學習其他宗派的人有什麼區別呢？父親做了，兒子繼承了。既然說是背叛宗派，又何必繼承法統呢？把他放在雜傳中也足以作為懲戒。然而，這些也只是爲了維護宗派綱領、辨別法脈後裔的說法罷了。如果用佛眼來看，那麼聖賢弘揚佛法，互相之間有所抑揚，怎麼能斷定他們的優劣呢？就像提婆達多和波旬都以大權示現邪見一樣，怎麼可以用世俗的情感來衡量呢？因此，評論凈覺的人，應當明白這個道理。 法師子仿，吳興人，被賜予『普照』的稱號。早年跟隨凈覺學習。嵩明教根據禪經創作了定祖圖，付法藏斥責其應該焚燬。子仿法師創作了《祖說》來挽救它。又過了三年，嵩明教知道《禪經》有些地方不通順，就說是傳抄有誤。子仿法師又創作了《止訛》來駁斥他。其中大概有這樣的話：

【English Translation】 English version: Twelve volumes on Nomenclature and Definitions. Six volumes of Miscellaneous Writings on Doctrinal Studies. The Ritual Method of Cintamanicakra (Avalokitesvara). Eulogy on Nirvana. Eulogy on Arhats. Eulogy on Nanshan (Vinaya School). Essential Knowledge for Offering Food. Illustration of the Seven Worthies and Seven Sages of Abhidharma. Illustration of the Doctrine of 'Layasamgraha' in the Awakening of Faith. Each in one volume. Key Essentials of the Chan School. Essence of the Vimalakirti Sutra. Key Sections of the Great Treatise (Mahaprajnaparamita-sastra). Collected Extracurricular Lectures of Tiaoxi. Records from the Window Desk. Miscellaneous Sayings of Various Philosophers and the Marrow of History. It is recorded that Heshan transformed the meditation hall into a residence, and the site of the pagoda was turned into a vegetable garden. Later, the monks of the temple had a dream in which Heshan said that the location of the pagoda was not suitable for irrigation and requested it to be moved. When the reliquary was opened, his physical body was not decayed, and it was filled with sariras (relics). Therefore, he was reburied with proper rites. This event is very similar to the relocation of the pagoda of Shenzhao of Dongshan, both of which involved concealing the entire body at the time and specially displaying auspicious signs two hundred years later. How extraordinary! It is commented that the Tiantai school considers those who study the Huayan and Yogacara schools as 'other schools,' probably referring to their non-acceptance of the Tiantai school's teachings on the timing and rules of instruction. Jingjue initially studied the doctrines of the Tiantai school very rigorously. He wrote 'Zhiyi Juemo Shi Men Zhe Nan' (Ten Refutations to Resolve Doubts and Remove Obstacles), which he used to refute the four masters with great force. One day, there was a minor disagreement between him and his teacher, and he immediately proposed different views on the length of life (of the Buddha), even writing ten remonstrances to defend himself, arguing incessantly. First assisting, then betraying, what difference is there between his fault and those who study other schools? The father did it, and the son inherited it. Since it is said to be betraying the school, why inherit the Dharma lineage? Placing him in miscellaneous biographies is sufficient as a warning. However, these are just statements made to maintain the school's principles and distinguish the descendants of the Dharma lineage. If viewed with the Buddha's eye, then the sages and worthies propagate the Dharma, with mutual emphasis and suppression. How can one determine their superiority or inferiority? Just like Devadatta and Mara both manifested evil views with great power, how can they be measured by worldly emotions? Therefore, those who comment on Jingjue should understand this principle. Dharma Master Zifang, a native of Wuxing, was bestowed the title 'Puzhao.' He studied under Jingjue early on. Song Mingjiao created a chart of the lineage of Chan ancestors based on the Chan Sutra, and Fufazang denounced it as something that should be burned. Dharma Master Zifang created 'Zu Shuo' (Discourse on Ancestors) to save it. Three years later, Song Mingjiao realized that some parts of the Chan Sutra were not coherent and claimed that there were errors in the transmission. Dharma Master Zifang then created 'Zhi E' (Stopping Errors) to refute him. Among them, there were roughly these words:

契嵩。立二十八祖。妄據禪經。熒惑天下。斥付法藏為謬書。此由唐智炬作寶林傳。因禪經有九人。其第八名達摩多羅。第九名般若密多羅。故智炬見達摩兩字語音相近。遂改為達磨。而增菩提二字移居於般若多羅之後。又取他處二名婆舍斯多不如密多以繼二十四人。總之為二十八。炬妄陳於前。嵩繆附於后。瀆亂正教瑕玷禪宗。余嘗面折之。而嵩莫知愧。又據僧祐三藏記傳律祖承五十三人。最後名達摩多羅。而智炬取為梁朝達磨。殊不知僧祐所記。乃載小乘弘律之人。炬嵩既尊禪為大乘。何得反用小乘律人為之祖耶。況禪經且無二十八祖之名。與三藏記並明聲聞小乘禪耳。炬嵩既無教眼。才見禪字認為己宗。是則反販梁朝達磨。但傳小乘禪法厚誣先聖其過非小。

法師可久。錢唐錢氏。天聖初。覃恩得度學教觀于凈覺。無出世志。喜為古律詩。蘇軾監郡日。嘗與師及惠勤清順為詩友。所居西湖祥符。蕭然一室。清介守貧。未嘗有憂色。軾來守錢唐。當元夕九曲觀燈。去從者獨行入師室。了無燈火。但聞瞻訇餘香。嘆仰留詩。有不把流離閑照佛世知無盡本非燈之句。蒲宗孟集錢唐古今詩。求藁于師。師曰。隨得隨去。未始留也。聞者高之。晚年杜門。送客不逾閾。辟榖安坐觀練熏修。如此十餘年。窗外唯紅蕉數

【現代漢語翻譯】 現代漢語譯本： 契嵩（Qisong，人名）立二十八祖，妄自根據《禪經》（Chan Jing，佛教經典名），迷惑天下。他斥責《付法藏》（Fu Fazang，佛教典籍名）為謬書。這是由於唐朝的智炬（Zhi Ju，人名）作《寶林傳》（Baolin Zhuan，佛教史書名），因為《禪經》中有九人，其中第八名叫達摩多羅（Dharmatrata，人名），第九名叫般若密多羅（Prajñāmitra，人名）。所以智炬見『達摩』兩字語音相近，就改為『達磨』（Bodhidharma，人名），而增加『菩提』二字移居於般若多羅（Prajñātāra，人名）之後。又取他處二名婆舍斯多（Vasistha，人名）不如密多（Mitra，人名）以繼二十四人，總共為二十八人。智炬在前妄加陳述，契嵩在後繆誤附和，瀆亂正教，玷污禪宗。我曾經當面駁斥他，而契嵩不知羞愧。 他又根據僧祐（Seng You，人名）《三藏記傳》（Sanzang Jizhuan，佛教目錄書名）記載的律祖承五十三人，最後名叫達摩多羅。而智炬取為梁朝達磨。殊不知僧祐所記，乃是記載小乘弘律之人。智炬、契嵩既然尊禪為大乘，怎麼可以反而用小乘律人為之祖呢？況且《禪經》且沒有二十八祖之名，與《三藏記》並明聲聞小乘禪罷了。智炬、契嵩既然沒有教眼，才見『禪』字就認為己宗。這樣就反過來販賣梁朝達磨，但傳小乘禪法，大大地誣衊先聖，其過錯非小。 法師可久（Ke Jiu，人名），錢唐（Qiantang，地名）錢氏（Qian Shi，姓氏）。天聖（Tiansheng，年號）初年，覃恩得度，在凈覺（Jing Jue，寺廟名或人名）學習教觀。沒有出世的志向，喜歡作古律詩。蘇軾（Su Shi，人名）監郡時，曾經與法師及惠勤（Hui Qin，人名）、清順（Qing Shun，人名）為詩友。所居住的西湖（Xi Hu，地名）祥符（Xiang Fu，寺廟名或地名），蕭然一室，清介守貧，未嘗有憂色。蘇軾來守錢唐，在元宵節九曲觀燈時，撇開隨從獨自進入法師的房間，了無燈火，但聞瞻訇餘香，嘆仰留詩，有『不把流離閑照佛，世知無盡本非燈』之句。蒲宗孟（Pu Zongmeng，人名）收集錢唐古今詩，向法師求稿。法師說：『隨得隨去，未始留也。』聽者都認為他很高尚。晚年閉門不出，送客不超過門檻。辟榖安坐，觀練熏修，如此十餘年。窗外只有紅蕉數株。

【English Translation】 English version: Qisong established the twenty-eight patriarchs, falsely relying on the Chan Jing (Zen Sutra, a Buddhist scripture) to mislead the world. He denounced the Fu Fazang (Record of the Transmission of the Dharma, a Buddhist text) as a fallacious book. This was because Zhi Ju of the Tang Dynasty wrote the Baolin Zhuan (Chronicle of the Baolin Monastery, a Buddhist historical record), and because the Chan Jing contained nine people, the eighth of whom was named Dharmatrata, and the ninth Prajñāmitra. Therefore, Zhi Ju, seeing that the two characters 'Dharma' were similar in pronunciation, changed it to 'Bodhidharma', and added the two characters 'Bodhi' after Prajñātāra. He also took two names from elsewhere, Vasistha and Mitra, to succeed the twenty-four people, totaling twenty-eight. Zhi Ju made false statements in the beginning, and Qisong followed with erroneous agreement, defiling the true teachings and tarnishing the Zen school. I once refuted him to his face, but Qisong felt no shame. He also relied on Seng You's Sanzang Jizhuan (Records of the Tripitaka, a Buddhist catalog) which recorded fifty-three patriarchs of the Vinaya school, the last of whom was named Dharmatrata. Zhi Ju took this Dharmatrata to be Bodhidharma of the Liang Dynasty. Little did he know that what Seng You recorded were people who propagated the Vinaya of the Hinayana. Since Zhi Ju and Qisong revered Zen as Mahayana, how could they use the Vinaya masters of the Hinayana as their ancestors? Moreover, the Chan Jing does not have the name of the twenty-eight patriarchs, and together with the Sanzang Jizhuan, it only clarifies the Sravaka Hinayana Zen. Since Zhi Ju and Qisong had no discerning eyes, they considered it their own school as soon as they saw the word 'Zen'. Thus, they were in fact peddling Bodhidharma of the Liang Dynasty, but only transmitting the Hinayana Zen teachings, greatly slandering the former sages, and their fault was not small. Dharma Master Ke Jiu, of the Qian family of Qiantang. In the early years of Tiansheng, he was ordained through imperial grace and studied the teachings and contemplation at Jing Jue. He had no aspiration to transcend the world and enjoyed writing ancient regulated verse. When Su Shi was the prefect, he was a poetry friend with the master, as well as Hui Qin and Qing Shun. He lived in a simple room at Xiangfu in West Lake, maintaining poverty with integrity and never showing any sign of worry. When Su Shi came to guard Qiantang, during the Lantern Festival, he left his followers and entered the master's room alone. There were no lights, but he smelled the lingering fragrance of incense. He sighed in admiration and left a poem, which included the line 'Not using colored glass to idly illuminate the Buddha, the world knows that the inexhaustible is not originally a lamp.' Pu Zongmeng collected ancient and modern poems of Qiantang and asked the master for drafts. The master said, 'I give them away as soon as I get them, never keeping them.' Those who heard this praised him highly. In his later years, he closed his doors and did not allow guests to cross the threshold. He practiced fasting and sat in meditation, observing, refining, and cultivating for more than ten years. Outside the window were only a few red banana plants.

本。翠竹百個。淡如也。一日謂人曰。吾死蕉竹亦死。擇瑛公亦死未幾皆驗。人嗟異之。

法師靈照。蘭溪盧氏。幼失怙恃。白兄求出家。兄取三藤示之曰。使此藤系汝俱碎。可從汝意。師欣然入林。取藤成束置前曰。果容入道用此係我。俱碎無恨。兄不能奪。遂入寶慧寺。誓去枕蓆香燈禮誦。未期月誦通法華光明。弱冠投試有司嘉之。獎以別榜。既具戒即往錢唐。依香嚴湛師學教觀。數歲復往吳興。依凈覺。一家戶牖無不通達。初主吳山解空。繼遷景德。熙寧中徙云間超果。自元豐以來於每歲春首結凈業社七日期時。預者二萬人。唸佛獲驗不可紀錄。嘗夢三聖儀相。前跪作禮曰。靈照一生誦大乘經。期生安養為果愿否。觀音指曰。凈土不遠有愿即生。又誦經。深夜忽夢普賢示身。遂發心造其像。誦經萬部以嚴凈報。元豐五年冬臥疾。謂侍者曰。吾安養之期已至。遂北首面西累足而化。阇維異香襲人。舍利流迸。結塔院東南隅。

胡宿字武平。常州晉陵人。學問文章。當世推重。治平三年。由樞密副使出鎮杭州。每來謁岳師。諮詢妙道。躬執弟子禮。師安坐不少遜。

法師從義。溫之平陽人。姓葉氏。十七通誦法華得度學扶宗。主大云五峰寶積。嘗患他宗但任胸臆。于所著補註集解處處辨明。如論

【現代漢語翻譯】 現代漢語譯本： 翠竹和尚，俗名淡如，種植了上百棵翠竹。有一天，他對人說：『我死後，我種的這些竹子也會死。』他又預言瑛公也會死。不久，這些預言都應驗了，人們都驚歎他的神奇。 靈照法師，是蘭溪盧氏之女。幼年喪失父母，告訴哥哥想出家。哥哥拿出三根藤條給她看，說：『如果這些藤條能把你捆住並一起碎裂，我就同意你出家。』靈照法師高興地走進樹林，把藤條捆成一束放在身前說：『如果我適合入道，就用這些藤條捆住我，一起碎裂我也毫無怨恨。』她的哥哥無法阻止她，於是她進入寶慧寺。她發誓不再睡臥床鋪，專心於香燈、禮拜和誦經。不到一個月，她就能流暢地背誦《法華經》和《光明經》。在她二十歲左右參加考試時，考官們讚賞她，並特別獎勵了她。受戒后，她前往錢塘，跟隨香嚴湛師學習教觀。幾年后，她又前往吳興，跟隨凈覺學習，對各家各派的理論都通達無礙。最初，她在吳山主持解空，後來遷到景德寺。自元豐年間以來，每年春天她都會組織凈業社，為期七天，參加的人數多達兩萬人。唸佛獲得的感應事蹟數不勝數，無法一一記錄。她曾夢見西方三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）的莊嚴儀容，她跪在三聖面前作禮，並問道：『靈照一生誦讀大乘經典，希望往生安養凈土，這個願望能夠實現嗎？』觀音菩薩指著說：『凈土不遠，只要有願望就能往生。』她又誦經，深夜忽然夢見普賢菩薩顯現真身，於是發心塑造普賢菩薩像，並誦經萬部來莊嚴報答佛恩。元豐五年冬天，她臥病在床，對侍者說：『我往生安養凈土的日期已經到了。』於是她頭朝北，面朝西，雙腿交疊而逝。火化時，異香撲鼻，舍利如雨般灑落。人們在寺院的東南角為她建造了塔。 胡宿（人名），字武平，是常州晉陵人。他的學問和文章受到當時人們的推崇和重視。治平三年，他由樞密副使的職位被調到杭州鎮守。每次他來拜見岳師（對高僧的尊稱），都會諮詢佛法的精妙之處，並以弟子的禮節對待岳師。岳師安然端坐，沒有絲毫謙讓。 從義法師，是溫州平陽人，姓葉。十七歲時就能流暢地背誦《法華經》，因此得以出家，學習天臺宗的教義。他先後主持過大云寺、五峰寺和寶積寺。他常常憂慮其他宗派只是憑著自己的想法來解釋佛法，因此在他所著的補註和集解中，處處加以辨明，比如在論述...

【English Translation】 English version: Monk Cuizhu (Green Bamboo), whose secular name was Danru, planted hundreds of green bamboos. One day, he said to people, 'After I die, these bamboos I planted will also die.' He also predicted that Yinggong would die. Soon, these predictions all came true, and people marveled at his magic. Dharma Master Lingzhao, a woman from the Lu family of Lanxi, lost her parents at a young age. She told her brother that she wanted to become a nun. Her brother took three rattan vines and showed them to her, saying, 'If these vines can bind you and break together, I will agree to your becoming a nun.' Dharma Master Lingzhao happily went into the forest, bundled the vines together, and placed them in front of her, saying, 'If I am suitable for entering the path, use these vines to bind me, and I will have no regrets even if they break together.' Her brother could not stop her, so she entered Baohui Temple. She vowed not to sleep on a bed and devoted herself to incense, lamps, prostrations, and chanting scriptures. In less than a month, she could fluently recite the 'Lotus Sutra' and the 'Golden Light Sutra'. When she took the exam around the age of twenty, the examiners praised her and gave her a special award. After receiving the precepts, she went to Qiantang and followed Master Xiangyan Zhan to study the teachings and contemplations. After a few years, she went to Wuxing and followed Jingjue, becoming proficient in the theories of various schools. Initially, she presided over the interpretation of emptiness at Wushan, and later moved to Jingde Temple. Since the Yuanfeng era, she organized the Pure Land Society every spring for seven days, with as many as 20,000 participants. The miraculous events of reciting the Buddha's name were countless and could not be recorded one by one. She once dreamed of the solemn appearance of the Three Saints of the West (referring to Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). She knelt before the Three Saints and made obeisance, asking, 'Lingzhao has recited the Mahayana scriptures all her life, hoping to be reborn in the Pure Land of Bliss. Can this wish be fulfilled?' Avalokitesvara Bodhisattva pointed and said, 'The Pure Land is not far away; as long as you have the wish, you can be reborn there.' She recited the scriptures again, and in the middle of the night, she suddenly dreamed of Samantabhadra Bodhisattva manifesting his true form, so she vowed to create an image of Samantabhadra Bodhisattva and recite 10,000 copies of the scriptures to adorn and repay the Buddha's grace. In the winter of the fifth year of Yuanfeng, she was bedridden and said to her attendant, 'The date of my rebirth in the Pure Land of Bliss has arrived.' So she passed away with her head facing north, her face facing west, and her legs crossed. During cremation, a strange fragrance filled the air, and relics fell like rain. People built a pagoda for her in the southeast corner of the temple. Hu Su (personal name), whose courtesy name was Wuping, was from Jinling in Changzhou. His learning and writing were admired and valued by the people of that time. In the third year of Zhiping, he was transferred from the position of Deputy Privy Councilor to garrison Hangzhou. Every time he came to visit Master Yue (a respectful title for a high-ranking monk), he would consult the subtleties of the Buddha-dharma and treat Master Yue with the etiquette of a disciple. Master Yue sat calmly and did not show any humility. Dharma Master Congyi was from Pingyang in Wenzhou, with the surname Ye. At the age of seventeen, he was able to fluently recite the 'Lotus Sutra', so he was able to become a monk and study the teachings of the Tiantai school. He successively presided over Dayun Temple, Wufeng Temple, and Baoji Temple. He often worried that other schools were only interpreting the Buddha-dharma based on their own ideas, so in his commentaries and collected explanations, he clarified them everywhere, such as in the discussion of...

賢首妄判華嚴。議慈恩專用唯識。辨祖承無二十八祖。判道家當攝入儒宗。辭理切直為世所信(並詳見諸宗立教志)晚居秀之壽聖大振宗教。元祐六年春。示疾就榻。吉祥右脅而逝。瘞舍利于錢唐寶藏。謚曰神智。憲使劉燾記行業云。端介清白。不妄游從。寤寐三觀。耽味著述。過午不食。非法不言。非右脅不臥。非濾水不飲。行步有常。坐立如植。未嘗求公卿之知。可謂賢也已矣。所著大部補註十四卷。順正記三卷(釋光明玄)新記七卷(釋光明文句)往生記四卷(釋觀經疏)圓通記三卷(釋不二門)纂要六卷(釋義例)集解三卷(釋四教儀)寓言四卷(釋金錍)凈名略記十卷。搜玄三卷(雜出教儀)。

論曰神智之從扶宗。視四明為曾祖。而於有所立義極力詆排之。去乃翁已五十年。其說已定。而特為之異破壞祖業不肖為甚。非同當時孤山凈覺一抑一揚之比也。舊系扶宗。今故黜之。置之雜傳。以示家法之在。

法師了睿。嘉興人。號慧月。學教有聲。久依神智于壽聖。秀有士族請神智禱疾。師與俱往。及歸神智責之曰。汝為純厚。吾故攜汝往。何為俗舍左顧右盻。師深謝過而已。智曰。汝豈有所見耶。師密白曰。有一女崇。在病床上。見師入即下走。人既擁門。乃從壁隙而出。不覺顧視如此。智曰

【現代漢語翻譯】 現代漢語譯本：賢首（賢首宗，華嚴宗的創始人）錯誤地評判《華嚴經》。慈恩（慈恩宗，又稱唯識宗）專門研究唯識學。辨祖（辨正祖師傳承）認為沒有二十八祖。評判道家應當被納入儒家。言辭懇切正直，為世人所信服（詳細情況參見《諸宗立教志》）。晚年居住在秀州的壽聖寺，大力弘揚宗教。元祐六年春天，示現疾病，臥床不起，吉祥臥（右脅而臥）而逝。舍利被埋葬在錢塘的寶藏。謚號為神智。憲使劉燾撰寫行業記說，他端莊正直，清廉潔白，不隨便交往。日夜思索三觀，沉迷於著書立說。過了中午不吃飯，不符合佛法的話不說，不是右脅不臥，不是過濾過的水不喝。行走有規律，坐立如樹木般端正。不曾尋求公卿的賞識。可以說是賢德之人了。所著大部補註十四卷，《順正記》三卷（解釋《光明玄》），《新記》七卷（解釋《光明文句》），《往生記》四卷（解釋《觀經疏》），《圓通記》三卷（解釋《不二門》），《纂要》六卷（解釋《義例》），《集解》三卷（解釋《四教儀》），《寓言》四卷（解釋《金錍》），《凈名略記》十卷，《搜玄》三卷（雜錄教儀）。

評論說：神智的宗派出自扶宗，視四明為曾祖。但是對於四明所立的義理，極力詆譭排斥。距離乃翁（指四明）已經五十年了，他的學說已經確定。而神智卻特意加以否定，破壞祖業，實在是不肖之極。這和當時孤山凈覺一抑一揚的情況不同。過去把他歸於扶宗，現在特意把他從扶宗中去除，把他放在雜傳中，以此來表明家法所在。

法師了睿，嘉興人，號慧月。學教很有名聲。長期跟隨神智在壽聖寺。秀州有士族請神智去祈禱治病。了睿法師也一同前往。回來后，神智責備他說：『你為人純樸厚道，所以我才帶你一起去。為什麼在俗人家裡左顧右盼？』了睿法師深深地謝罪。神智說：『你難道看到了什麼嗎？』了睿法師悄悄地稟告說：『有一個女鬼，在病人的床上，見到我進去就立刻跑開。人們已經把門堵住了，她就從墻壁的縫隙中逃走了。我不自覺地顧視就是因為這個。』神智說：

【English Translation】 English version: Xian Shou (founder of the Xian Shou School, also known as the Huayan School) wrongly judged the Avatamsaka Sutra. Ci En (Ci En School, also known as the Yogacara School) specialized in the study of Yogacara. Bian Zu (Correcting the Lineage of Patriarchs) argued that there were not twenty-eight patriarchs. He judged that Taoism should be incorporated into Confucianism. His words were earnest and upright, and he was trusted by the world (see 'Records of the Establishment of Teachings by Various Schools' for details). In his later years, he resided at Shou Sheng Temple in Xiuzhou, greatly promoting religion. In the spring of the sixth year of the Yuan You era, he manifested illness and lay in bed, passing away in the auspicious posture (lying on his right side). His relics were buried in the Baozang of Qiantang. His posthumous title was Shen Zhi. The commissioner Liu Tao wrote in his biography that he was dignified and upright, honest and pure, and did not associate casually. He contemplated the Three Views day and night, and was absorbed in writing. He did not eat after noon, did not speak words that did not conform to the Dharma, did not lie down except on his right side, and did not drink water that had not been filtered. His walking was regular, and his sitting and standing were like a tree. He never sought the recognition of high officials. He can be said to have been a virtuous person. He authored a major commentary in fourteen volumes, the 'Shun Zheng Ji' in three volumes (explaining the 'Guangming Xuan'), the 'Xin Ji' in seven volumes (explaining the 'Guangming Wenju'), the 'Wang Sheng Ji' in four volumes (explaining the 'Guan Jing Shu'), the 'Yuan Tong Ji' in three volumes (explaining the 'Bu Er Men'), the 'Zuan Yao' in six volumes (explaining the 'Yi Li'), the 'Ji Jie' in three volumes (explaining the 'Si Jiao Yi'), the 'Yu Yan' in four volumes (explaining the 'Jin Pi'), the 'Jing Ming Lue Ji' in ten volumes, and the 'Sou Xuan' in three volumes (miscellaneous excerpts from teachings).

The commentary says: Shen Zhi's lineage came from the Fu School, regarding Si Ming as his great-grandfather. However, he vehemently criticized and rejected the doctrines established by Si Ming. Fifty years had passed since Si Ming (referring to Si Ming), and his teachings had been established. Yet Shen Zhi deliberately negated them, destroying the ancestral legacy, which was extremely unfilial. This is different from the situation of Gu Shan Jing Jue, who both suppressed and promoted. In the past, he was classified as belonging to the Fu School, but now he is specifically removed from the Fu School and placed in the miscellaneous biographies, in order to demonstrate where the family tradition lies.

Dharma Master Liao Rui, a native of Jiaxing, was known as Hui Yue. He was renowned for his learning and had long followed Shen Zhi at Shou Sheng Temple. A gentry family in Xiuzhou invited Shen Zhi to pray for healing. Dharma Master Liao Rui went with him. Upon returning, Shen Zhi rebuked him, saying, 'You are pure and honest, so I brought you along. Why did you look around in the secular house?' Dharma Master Liao Rui deeply apologized. Shen Zhi said, 'Did you see something?' Dharma Master Liao Rui secretly reported, 'There was a female ghost on the patient's bed. When she saw me enter, she immediately ran away. The people had already blocked the door, so she escaped through a crack in the wall. I looked around unconsciously because of this.' Shen Zhi said:

。吾亦見之。已而病者愈。智既沒。師乃繼其席。思溪王氏有女卒。請施食河冰船不可渡。乃遣人報。令設座于斛前。即船上遙為咒愿。中夜一女至船上曰。謝師戒法已得超度。留鞋一雙忽不見。次日王君至船。驚曰。此亡女入斂時鞋也。

法師道因。自號草菴。四明薛氏。視法智座下。粲法師為叔祖。其孕也。母夢粲披幃而入寤而生。明發而赴至。咸知其為後身云。掌有圓相掬之如環。足下奇文雙魚宛示。十七具戒。坐夏南湖。有問以教義者。徐為釋之。正與文合。識者知其宿習。明智居寶云。往學焉。已而遍歷教庠屢參禪室。因讀指要鈔深有悟入。初主禪悅。直嗣四明(草菴錄嗣法文云。三入禪室五登講堂。始終親近八善知識。皆光明碩大。有德有言。緣不在彼。如水投石。此一辦香。奉為延　第一代法智尊者。用酬法恩。然存則人。亡則書。旁不肯者。無吝擊節)次遷永明寶云廣壽治平。晚主延慶。學徒滿堂。乾道三年四月十七日。別徒眾曰。華嚴世界洞徹湛明。甚適我懷今將行矣。乃令舉所述彌陀贊曰。無邊剎海海涵空。海空全是蓮華宮。蓮宮周遍遍空海。空海獨露彌陀容。阿彌陀佛不生滅。難覓難拈水中月。絕非離句如是身。如是感通如是說。我與彌陀本不二。妄覺潛生忽成異。從今掃盡空有塵。父

【現代漢語翻譯】 現代漢語譯本：我也看到了這件事，之後病人就痊癒了。智法師圓寂后，草菴法師繼承了他的位置。思溪王家有個女兒去世了，請求法師施食，但河面結冰，船無法渡過。於是派人稟告法師，請他在裝米的斛前設定法座，就在船上遙遙地為亡女誦經祈福。半夜時分，一個女子來到船上說：『感謝法師傳授戒法，我已經得到超度。』留下了一雙鞋子，忽然就不見了。第二天，王君來到船上，驚訝地說：『這正是我死去的女兒入殮時穿的鞋子啊。』 草菴法師，道因，自號草菴，是四明薛氏人。他認為法智座下的粲法師是他的叔祖。他的母親懷孕時，夢見粲法師掀開帷帳走進來，醒來后就生下了他。天亮後去拜見粲法師，大家都知道他是粲法師的後身。他的手掌上有圓形的紋路，合攏時就像一個圓環。腳下有奇特的紋路，雙魚的形狀清晰可見。十七歲時受具足戒，在南湖安居。有人向他請教教義，他慢慢地解釋，正好與經文相合。認識他的人知道他有宿世的修習。明智法師住在寶云寺，前往向他學習。之後，他遊歷各處學府，多次參訪禪房。因為讀了《指要鈔》而有了深刻的領悟。最初主持禪悅寺，直接繼承了四明寺（草菴錄嗣法文說：『三次進入禪室，五次登上講堂，始終親近八位善知識，他們都光明磊落，有德有言。但因緣不在此，如同水投向石頭。這一炷香，奉為延請第一代法智尊者，用來報答法恩。然而，存在的是人，消失的是書。旁邊不肯的人，不要吝嗇地敲擊節拍。』）。之後遷往永明寺、寶云寺、廣壽寺、治平寺。晚年主持延慶寺，學徒眾多。乾道三年四月十七日，他告別眾弟子說：『華嚴世界洞徹光明，非常適合我的心意，我現在就要走了。』於是讓大家唱他所作的《彌陀贊》：『無邊剎土如大海，大海包容虛空界。海空全是蓮花宮，蓮宮周遍虛空海。虛空海中獨顯現，阿彌陀佛的真容。阿彌陀佛不生也不滅，難以尋覓難以捉摸如同水中月。超越一切言語分別，這才是如是的法身。如是感應如是說法，我與彌陀本來沒有二致。妄想覺悟潛滋暗長，忽然之間就變得差異。從今以後掃盡空有的塵埃，父』

【English Translation】 English version: I also witnessed this. Afterwards, the patient recovered. After Dharma Master Zhi passed away, Master Cao'an succeeded his position. A daughter of the Wang family in Sixi passed away, and they requested Dharma Master to perform a food offering, but the river was frozen, and the boat could not cross. So, they sent someone to report, requesting him to set up a seat in front of the rice container, and he remotely chanted blessings on the boat for the deceased daughter. In the middle of the night, a woman came to the boat and said, 'Thank you, Dharma Master, for transmitting the precepts; I have been liberated.' She left a pair of shoes and suddenly disappeared. The next day, Wang Jun came to the boat and exclaimed in surprise, 'These are the shoes my deceased daughter wore when she was placed in the coffin!' Dharma Master Dao Yin, self-styled Cao'an, was from the Xue family of Siming. He considered Dharma Master Can, under Dharma Master Zhi's seat, as his grand-uncle. When his mother was pregnant, she dreamed that Can lifted the curtain and entered, and she gave birth to him upon waking. In the morning, she went to visit Can, and everyone knew he was Can's reincarnation. He had a circular pattern on his palm, which looked like a ring when he cupped it. There were peculiar patterns on his feet, with the shape of a double fish clearly visible. He received the full precepts at the age of seventeen and resided in Nanhu during the summer retreat. When someone asked him about the teachings, he slowly explained them, which perfectly matched the scriptures. Those who knew him knew he had past-life practice. Dharma Master Mingzhi lived in Baoyun Temple and went to learn from him. Afterwards, he traveled to various academies and visited many meditation rooms. He had a profound understanding after reading the 'Zhi Yao Chao'. Initially, he presided over Chanyue Temple and directly succeeded Siming Temple (Cao'an's record of Dharma succession says: 'Entered the meditation room three times, ascended the lecture hall five times, and always closely associated with eight virtuous teachers, all of whom were bright and upright, with virtue and words. But the affinity was not there, like throwing water on a stone. This incense stick is offered to invite the first generation of Dharma Master Zhi, to repay the Dharma's grace. However, what exists is the person, and what disappears is the book. Those who are unwilling beside, do not hesitate to beat the rhythm.'). Later, he moved to Yongming Temple, Baoyun Temple, Guangshou Temple, and Zhiping Temple. In his later years, he presided over Yanqing Temple, with many students. On April 17th of the third year of the Qiandao era, he bid farewell to his disciples, saying, 'The Avatamsaka world is thoroughly bright and clear, very suitable for my heart; I am about to leave now.' Then he asked everyone to sing the 'Amitabha Praise' he composed: 'Boundless Buddha lands are like the sea, the sea encompasses the void. The sea and the void are all lotus palaces, the lotus palaces pervade the void and the sea. In the void and the sea, Amitabha's true form is uniquely revealed. Amitabha Buddha is neither born nor dies, difficult to find and difficult to grasp like the moon in the water. Transcending all words and distinctions, this is the suchness Dharma body. Such is the response, such is the teaching, I and Amitabha are originally not different. Delusional thoughts arise and grow secretly, suddenly becoming different. From now on, sweep away the dust of emptiness and existence, father.'

子天然兩相值。誓修三福勤六念。身口意業無瑕玷。我今以此念彌陀。不見彌陀終不厭。贊畢。隨眾唱佛數百。諷觀經至上品上生。即斂念坐亡。越三日頂足皆暖。葬全身於祖塔。師道貌嚴毅。辭辯如瀉。有嬰其鋒者。謂登龍門。嘗著關政論。以正禪人之弊。詣行在投宰相秦檜。三上書。俱不報。遂渡江而歸。後秦相閱其書大驚。將見之。而師已行。居南湖日。述輔正解以斥律人妄解觀經之失。其強志為法若此。嘗居城南草菴。因以自號。

論曰。草菴初學于明智。一旦讀指要有省發。而又自謂文粲後身。故以瓣香奉四明。然四明者羅睺羅也。未聞稟佛為嗣。若草菴之所承。則將兄廣智而孫明智矣。豈北面師事之。而反孫之可乎。西土二十四祖。金口所宣悉有先後。若謂北齊遠稟龍樹。此則立觀之始。非草菴所當上效故鏡庵論之曰。一家教觀必資傳授。豈可紊亂使失其緒。況當時已有高攀九祖遠嗣四明之誚。舊圖繫於明智。終非草菴之本心。新圖系之四明。未免有違于公論。今故置之雜傳。亦足以為失緒者之戒云。

法師有倫。四明王氏。受業于小溪壽聖。自號梓庵。久依草菴學。分座南湖講道有旨。晚主月波。學徒說服。柏庭輩行皆北面受業。所居一室。未嘗見其便溺。人皆異之。或問其故。拒而不答

【現代漢語翻譯】 現代漢語譯本： 子天然（法號）兩相值遇。發誓修持三福，勤勉於六念。身、口、意三業沒有瑕疵污點。我如今用此心念誦彌陀（Amitabha，阿彌陀佛）。不見彌陀，終不厭倦。讚頌完畢。跟隨大眾唱唸佛號數百聲。諷誦《觀無量壽經》直至上品上生。隨即收攝心念坐化而逝。過三日，頂門和腳底都溫暖。將全身安葬于祖師塔中。草菴（法師自號）道貌莊嚴剛毅，辯才如瀑布傾瀉。有敢於觸犯他鋒芒的人，都說像是登龍門一樣困難。他曾經著有關政論，以匡正禪宗人士的弊端。前往皇帝行宮投書宰相秦檜。三次上書，都沒有得到回覆。於是渡江而歸。後來秦檜閱覽了他的書稿，大為震驚，想要召見他，但是草菴已經離開了。居住在南湖期間，他著述《輔正解》，用來駁斥律宗人士妄自解釋《觀無量壽經》的錯誤。他為佛法的堅定意志就是這樣。曾經居住在城南的草菴，因此用草菴作為自己的號。

評論說：草菴最初嚮明智（法師）學習。一旦讀到《指要》就有所領悟和啓發。而且又自認為自己是文粲的後身。所以用一瓣心香來供奉四明（法號，指法師）。然而四明是羅睺羅（Rahula，佛陀的兒子）。沒有聽說過稟承佛陀作為繼承人。如果按照草菴所繼承的，那麼就將（四明的）師兄廣智（法師）當成了祖父，而明智（法師）當成了曾祖父了。難道可以北面稱臣，師事他，反而將他當成自己的曾祖父嗎？西土二十四祖，金口（指佛陀）所宣說的都有先後順序。如果說北齊（時代）遙遠地稟承龍樹（Nagarjuna，佛教聖人），這只是立觀的開始，不是草菴應當傚法的。所以鏡庵評論說：一家的教觀必定要依靠傳承，怎麼可以紊亂而失去頭緒。況且當時已經有人譏誚他高攀九祖，遙遠地繼承四明。舊的圖譜將他繫於明智門下，終究不是草菴的本心。新的圖譜將他繫於四明門下，未免有違背公論。現在姑且將他放在雜傳中，也足以作為那些失去傳承頭緒的人的警戒。

法師有倫，是四明王氏。在小溪壽聖（寺）接受學業。自號梓庵。長期依止草菴學習。在南湖分座講道，有皇帝的旨意。晚年主持月波（寺）。學徒們都心悅誠服。柏庭等人都是北面稱臣，接受他的教業。他所居住的房間，從來沒有看見他大小便。人們都感到驚異。有人問他原因，他拒絕回答。

【English Translation】 English version: Zi Tianran (Dharma name) encountered each other. He vowed to cultivate the Three Blessings and diligently practice the Six Recollections. His body, speech, and mind were without blemish. I now use this mind to recite Amitabha (Amitabha, the Buddha of Infinite Light). Until I see Amitabha, I will never tire of it. After the praise, he followed the assembly in chanting the Buddha's name hundreds of times. He recited the Contemplation Sutra until the highest level of the highest rebirth. Then he collected his thoughts and passed away in meditation. After three days, the crown of his head and the soles of his feet were still warm. His whole body was buried in the ancestral pagoda. Cao'an (the Dharma master's self-chosen name) had a solemn and stern appearance, and his eloquence was like a waterfall. Those who dared to challenge his sharp wit said it was as difficult as ascending the Dragon Gate. He once wrote a treatise on government affairs to correct the abuses of Chan practitioners. He went to the emperor's palace to submit a letter to the prime minister, Qin Hui. He submitted three letters, but none were answered. So he crossed the river and returned. Later, Qin Hui read his writings and was greatly shocked. He wanted to see him, but Cao'an had already left. While living in Nanhu, he wrote 'Aiding the Correct Understanding' to refute the errors of Vinaya practitioners in their interpretations of the Contemplation Sutra. His strong will for the Dharma was like this. He once lived in a thatched hut south of the city, hence he used Cao'an as his name.

It is said: Cao'an first studied with Mingzhi (Dharma master). Once he read the 'Essentials' and had some understanding and inspiration. Moreover, he considered himself to be the reincarnation of Wencan. Therefore, he offered a petal of incense to Siming (Dharma name, referring to a Dharma master). However, Siming was Rahula (Rahula, the Buddha's son). It has not been heard that he inherited the Buddha as his successor. If according to what Cao'an inherited, then he would have considered Guangzhi (Dharma master), Siming's elder brother, as his grandfather, and Mingzhi (Dharma master) as his great-grandfather. How can one be a subject and study with him, and then consider him as one's great-grandfather? The twenty-four ancestors of the Western Lands, the golden mouth (referring to the Buddha) proclaimed that there was an order. If it is said that the Northern Qi (era) remotely inherited Nagarjuna (Nagarjuna, a Buddhist saint), this is only the beginning of establishing contemplation, not what Cao'an should emulate. Therefore, Jing'an commented: A family's teachings and views must rely on transmission, how can it be disordered and lose its thread. Moreover, at that time, some people ridiculed him for climbing up to the Ninth Ancestor and remotely inheriting Siming. The old chart placed him under Mingzhi, which was not Cao'an's original intention. The new chart placed him under Siming, which inevitably violated public opinion. Now, let us put him in the miscellaneous biographies, which is enough to serve as a warning to those who have lost the thread of transmission.

Dharma Master Youlun was from the Wang family of Siming. He received his studies at Xiaoxi Shousheng (Temple). He called himself Zi'an. He studied with Cao'an for a long time. He was ordered by the emperor to give lectures in Nanhu. In his later years, he presided over Yuebo (Temple). The students were all convinced. Bai Ting and others all bowed to him and received his teachings. In the room where he lived, he was never seen urinating or defecating. People were amazed. Someone asked him the reason, but he refused to answer.

。

法師法因。自號刳心。四明慈溪顧氏。學草菴盡其旨。以與師同名。時稱為小因。主廣壽三十年。晝夜講演。未嘗一日走檀門。每施者至。輒竦愧自嘆曰。比丘之法丐食活命。我何人哉。坐奪勤苦之利卻而還之。不得已受其少分。所居弊陋將新之。曰此軀尚無常。何事外物為一日集講。侍者報。眾赴檀門未回。師曰。虛空諸天正欲聞法。何必眾集。即擊鼓升座。紹熙四年八月示疾。于定中見凈土二菩薩。謂左右曰。吾睹法華道場。與平時所見異甚。吾將行矣。即集眾諷觀經。稱佛號。留偈端坐結印而化。瘞全身於寺東。

薛澄。字清卿。自號述庵。視草菴為叔。嘗從其學大明境智之道。草菴沒為文祭之。其略云。嗚呼吾佛明心。禪必用教。教必用禪。如江如湖。流雖不同所鐘一源。如日如月。時或云殊。所麗一天。譬以二藥治眾人病。所期者痊。奈何末途兩宗被魔。學者泥偏私立位號互為矛盾。其門必專教而視禪了不相安如針著氈。禪而視教欲割不能如癭附咽。不求其端。教曰。我是孰明漸圓。惟怪欲聞。禪曰。我是但稱別傳。兩宗既孤。又于其宗派別星懸。或本四明。或夸霅川。或出白蓮。天臺徽旨浮談浪語如漂流船。或參溈仰。或歸雲門。或嗣曹洞。如來心印上推下墮如顛倒猿。持此勝心敵彼勝

{ "translations": [ "現代漢語譯本：\n\n法師法因（法號法因），自號刳心（自取的別號為刳心）。是四明慈溪（今浙江慈溪）顧氏人。學習草菴（法師名號）的學說，完全領會了他的宗旨。因為與草菴法師同名，當時被稱為小因。主持廣壽寺三十年，日夜講經演法，從未有一天去施主家募捐。每當有施主來，總是感到惶恐慚愧，自嘆道：『比丘的規矩是靠乞食來維持生命，我算什麼人呢？』坐享勤勞辛苦的供養，卻又推辭還給人家，不得已才接受其中的少部分。所居住的地方破舊簡陋，將要修繕它，（法因法師）說：『這身體尚且無常，何必爲了外物而費心呢？』\n\n有一天集合大眾講經，侍者報告說，大眾去施主家還沒有回來。法因法師說：『虛空中的諸天正想要聽法，何必一定要大眾集合呢？』於是敲鼓升座。紹熙四年（1193年）八月，（法因法師）示現疾病，在禪定中見到凈土的兩位菩薩。告訴身邊的人說：『我所看到的法華道場，與平時所見到的非常不同，我將要走了。』於是召集大眾諷誦《觀經》，稱念佛號。留下偈語，端坐結印而圓寂。將全身安葬在寺廟的東邊。\n\n薛澄（人名），字清卿，自號述庵。把草菴（法師名號）看作是叔叔。曾經跟隨他學習大明境智的道理。草菴去世后，薛澄寫文章祭奠他，文章大略是這樣說的：『唉！我佛明心見性，禪宗必定要用教理，教理必定要用禪宗。如同長江和湖泊，水流雖然不同，但所匯聚的是同一個源頭。如同太陽和月亮，時間或有不同，但所照耀的是同一片天空。譬如用兩種藥物來醫治眾人的疾病，所期望的是痊癒。奈何到了末世，禪宗和教宗都被邪魔所迷惑，學習的人固執偏見，私自樹立門戶，互相矛盾。那些宗門必定是專攻教理而視禪宗為格格不入，如同針紮在氈子上。禪宗看待教理，想割捨又不能，如同脖子上的腫瘤。不尋求根本原因。教宗說：我是逐漸圓滿，只是奇怪你不想聽聞。禪宗說：我是特別的傳承。兩個宗派既然孤立，又在各自的宗派里分支，像星星一樣分散。有的以四明為根本，有的誇耀霅川，有的出自白蓮教。天臺宗的精髓變成了浮誇的言論，像漂流的船隻。有的參學溈仰宗，有的歸依雲門宗，有的繼承曹洞宗。如來的心印被上下推諉，像顛倒的猿猴。』」 ], "english_translations": [ "English version:\n\nMaster Fayin (Dharma name Fayin), styled himself Kuxin (self-chosen alias Kuxin). He was a native of the Gu family of Cixi, Siming (present-day Cixi, Zhejiang). He studied the teachings of Cao'an (Dharma master's name), fully grasping his principles. Because he shared the same name as Master Cao'an, he was known as Little Yin at the time. He presided over Guangshou Temple for thirty years, lecturing and expounding the scriptures day and night, never once going to patrons' homes to solicit donations. Whenever patrons arrived, he would feel apprehensive and ashamed, lamenting to himself, 'The rule for a Bhiksu is to sustain life by begging for food, what kind of person am I?' Enjoying the offerings earned through diligent labor, yet declining and returning them, only accepting a small portion out of necessity. The place where he lived was dilapidated and simple, about to be renovated, (Master Fayin) said, 'Even this body is impermanent, why bother with external things?'\n\nOne day, he gathered the assembly to lecture on the scriptures, and the attendant reported that the assembly had not yet returned from the patrons' homes. Master Fayin said, 'The devas in the sky are eager to hear the Dharma, why must the assembly gather?' Thereupon, he struck the drum and ascended the seat. In the eighth month of the fourth year of Shaoxi (1193), (Master Fayin) manifested illness, and in meditation, he saw two Bodhisattvas of the Pure Land. He told those around him, 'The Dharma assembly of the Lotus Sutra that I see is very different from what I usually see, I am about to depart.' Thereupon, he summoned the assembly to chant the Visualization Sutra and recite the Buddha's name. Leaving behind a verse, he sat upright in meditation, forming a mudra, and passed away. His entire body was buried to the east of the temple.\n\nXue Cheng (personal name), styled Qingqing, styled himself Shu'an. He regarded Cao'an (Dharma master's name) as an uncle. He once followed him to study the principles of Great Illumination and Wisdom. After Cao'an passed away, Xue Cheng wrote an article to commemorate him, the article roughly said: 'Alas! My Buddha illuminates the mind and sees the nature, Chan (Zen) must use doctrine, and doctrine must use Chan. Like the Yangtze River and lakes, although the currents are different, what they converge into is the same source. Like the sun and the moon, the times may be different, but what they illuminate is the same sky. It is like using two medicines to treat the illnesses of the masses, what is hoped for is a cure. How can it be that in the degenerate age, both the Chan and Doctrine schools are deluded by demons, those who study are stubborn and biased, privately establishing portals, contradicting each other. Those schools must specialize in doctrine and regard Chan as incompatible, like a needle stuck in felt. Chan views doctrine, wanting to sever it but unable to, like a goiter attached to the throat. Not seeking the root cause. The Doctrine school says: I am gradually perfected, it is just strange that you do not want to hear. The Chan school says: I am a special transmission. Since the two schools are isolated, they branch out within their respective schools, scattered like stars. Some take Siming as their root, some boast of Zhachuan, some come from the White Lotus sect. The essence of the Tiantai school has become boastful talk, like drifting boats. Some study the Weiyang school, some rely on the Yunmen school, some inherit the Caodong school. The mind-seal of the Tathagata is pushed up and down, like an upside-down ape.'" ] }

心。以燕伐燕堂堂我翁。能于兩宗洞達妙玄(云云)。又作草菴忌疏云。諸法本空即空成實。至人不死雖死如生。安住尊者(師自號安住子)間氣所鐘前因不昧。探戒珠于驪頷。飛慧劍于龍門。早遊刃于儒林。無書不讀。晚乘桴于教海。有感皆通(云云)。于道最高。裂衣冠而罔恤。有疑不決。械囹圉以須爭(云云)。見八知識。無半語之相。投將一瓣香。為四明而拈出(此卷十六人本紀遺失五人止錄十一人)。

佛祖統紀卷第二十一(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十二

宋景定四明東湖沙門志磐撰

未詳承嗣傳第八東陽善慧大士(齋梁之間)景明道房禪師(稠師傳)北齊僧稠禪師北齊李獎侍郎(稠師傳)天臺智琰法師(唐)金華方巖法師西京楚金法師千福飛錫法師終南法善法師玉泉真公法師(下三人見凈土志)南嶽承遠法師南嶽法照國師無姓法劍法師(下二人見光教志)長沙懷遠法師五臺志遠法師五臺元堪法師(遠師傳)天臺道暹法師國清清觀法師國清文舉法師建業敬云法師泰山妙行法師四明子麟法師(五代唐)十祖玄燭法師嘉禾皓端法師會稽什法師(宋下三人見法智紀)嘉禾子玄法師天臺元穎法師括蒼聰法師(南屏傳)無相善勤法師寶藏

【現代漢語翻譯】 現代漢語譯本： 心。用燕國攻打燕國，多麼光榮啊，我的老翁。能夠在兩宗（指禪宗和教宗）中通達微妙玄理（此處省略）。又作《草菴忌疏》說：『諸法本空，即空而成實。至人不死，雖死如生。』安住尊者（大師自號安住子）是時代英才，前世因緣不昧。從驪龍的下巴探取戒珠，揮動慧劍于龍門。早年遊刃于儒林，無書不讀。晚年乘木筏于教海，有感皆通（此處省略）。于道義方面最為高尚，即使裂開衣冠也不顧惜。遇到有疑問不能決斷的事情，不惜被囚禁也要爭辯（此處省略）。見到八知識，沒有半句迎合之語。投獻上一瓣香，爲了四明（指四明延慶寺）而拈出（此卷十六人本紀遺失五人，只記錄了十一人）。

《佛祖統紀》卷第二十一（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第二十二

宋景定年間四明東湖沙門志磐撰

未詳承嗣傳第八：東陽善慧大士（生活在齋梁之間），景明道房禪師（稠師傳），北齊僧稠禪師，北齊李獎侍郎（稠師傳），天臺智琰法師（唐），金華方巖法師，西京楚金法師，千福飛錫法師，終南法善法師，玉泉真公法師（以下三人見《凈土志》），南嶽承遠法師，南嶽法照國師，無姓法劍法師（以下二人見《光教志》），長沙懷遠法師，五臺志遠法師，五臺元堪法師（遠師傳），天臺道暹法師，國清清觀法師，國清文舉法師，建業敬云法師，泰山妙行法師，四明子麟法師（五代唐），十祖玄燭法師，嘉禾皓端法師，會稽什法師（宋，以下三人見《法智紀》），嘉禾子玄法師，天臺元穎法師，括蒼聰法師（南屏傳），無相善勤法師，寶藏

【English Translation】 English version: 'Heart. Using Yan to attack Yan, how glorious, my old man. Able to penetrate the subtle mysteries in both schools (referring to Chan and Doctrine). Also wrote 'Cao'an Memorial' saying: 'All dharmas are fundamentally empty, and from emptiness, reality is formed. The perfect person does not die, though dead, is as if alive.' Venerable Anzhu (the master called himself Anzhuzi) is a talent of the times, and the causes of previous lives are not obscured. Retrieving the precept pearl from the jaw of the black dragon, wielding the sword of wisdom at Longmen. Early on, he excelled in Confucianism, reading all books. In his later years, he sailed the sea of teachings, and all feelings were understood (omitted here). He was most noble in righteousness, not even caring about tearing his clothes and hat. When encountering doubts that could not be resolved, he did not hesitate to be imprisoned to argue (omitted here). Seeing the eight knowledges, there was not half a word of flattery. Offering a petal of incense, it was picked out for Siming (referring to Siming Yanqing Temple) (This volume of biographies of sixteen people is missing five, only eleven are recorded).'

'Comprehensive Records of Buddhas and Patriarchs', Volume 21 (End) 'Taisho Tripitaka', Volume 49, No. 2035, 'Comprehensive Records of Buddhas and Patriarchs'

'Comprehensive Records of Buddhas and Patriarchs', Volume 22

Compiled by Shramana Zhipan of Donghu, Siming, during the Jingding period of the Song Dynasty

Unclear Lineage Transmission 8: Dongyang Shanhui Great Master (lived between the Qi and Liang dynasties), Zen Master Daofang of Jingming (Biography of Master Chou), Zen Master Sengchou of the Northern Qi, Attendant Minister Li Jiang of the Northern Qi (Biography of Master Chou), Dharma Master Zhiyan of Tiantai (Tang Dynasty), Dharma Master Fangyan of Jinhua, Dharma Master Chujin of Xijing, Dharma Master Feixi of Qianfu, Dharma Master Fashan of Zhongnan, Dharma Master Zhengong of Yuquan (the following three are found in 'Records of Pure Land'), Dharma Master Chengyuan of Nanyue, National Teacher Fazhao of Nanyue, Dharma Master Fajian without a surname (the following two are found in 'Records of Light Teaching'), Dharma Master Huaiyuan of Changsha, Dharma Master Zhiyuan of Wutai, Dharma Master Yuankan of Wutai (Biography of Master Yuan), Dharma Master Daoxian of Tiantai, Dharma Master Qingguan of Guoqing, Dharma Master Wenju of Guoqing, Dharma Master Jingyun of Jianye, Dharma Master Miaoxing of Taishan, Dharma Master Zilin of Siming (Five Dynasties Tang), Dharma Master Xuanzhu, the Tenth Patriarch, Dharma Master Haoduan of Jiahe, Dharma Master Shi of Kuaiji (Song Dynasty, the following three are found in 'Records of Fazhi'), Dharma Master Zixuan of Jiahe, Dharma Master Yuanying of Tiantai, Dharma Master Cong of Kuocang (Biography of Nanping), Dharma Master Shanqin of Wuxiang, Baozang

利赟法師(勒師傳)普慈揮法師(下二人湛假名傳)空相融法師超果照法師(下二人敏法雲傳)廣化明法師宗元錄穎法師寶云威法師(正文慧傳)方廣曇照法師普照因法師佛智道如法師(如上竺傳)寶積實法師(吳克己傳)凈慧威法師(草菴錄)左溪志昭法師無功居士王闐

有為天臺之道。而無聞於後世者。固亦多矣。非以其跡晦而位卑身亡而嗣絕乎。至若舊雖有傳而無所師。附見他傳而無所考。凡於法門有旁贊之一益者。豈不樂書。作未詳承嗣傳。

東陽大士傅翕字玄風。義烏人。齊建武四年五月八日生。幼與里人漁以籠盛魚。沉水中祝曰。欲去者去止者止。人以為愚。年十六。娶劉氏生二子普建。普成。二十四漁于稽停塘。梵僧嵩頭陀謂曰。我昔與汝于毗婆尸佛所發願度眾生。今兜率宮衣缽見在。何當還耶。令視水見圓光寶蓋環覆其身。乃悟曰。爐鞴之所多鈍鐵。良醫之門足病人。方急度生何暇思兜率。乃結庵于松山雙搗樹間。自稱當來解脫善慧大士。種植蔬果任人採取。為人傭工晝作夜歸。與妻妙光敷演佛法。苦行七年。宴坐之間。見釋迦金粟定光三佛東來放光如日。空聲唱言。成道之日。當代釋迦坐道場。已而四眾沓至作禮。郡守王烋。謂是妖妄囚之。兼旬不食。愧而釋之。還山愈精進曰。我從

【現代漢語翻譯】 現代漢語譯本 利赟法師（《勒師傳》），普慈揮法師（以下二人見《湛假名傳》），空相融法師，超果照法師（以下二人見《敏法雲傳》），廣化明法師，宗元錄穎法師，寶云威法師（見《正文慧傳》），方廣曇照法師，普照因法師，佛智道如法師（以上見《竺傳》），寶積實法師（《吳克己傳》），凈慧威法師（《草菴錄》），左溪志昭法師，無功居士王闐。

有爲了弘揚天臺宗的道統，卻不為後世所知的人，確實很多。這難道不是因為他們的事蹟隱晦、地位卑微，或者身亡而沒有後嗣嗎？至於那些舊時雖有傳記但無所師承，或者附見於其他傳記而無從考證的人，凡是對佛法有所裨益的，難道不應該樂於記載嗎？因此作《未詳承嗣傳》。

東陽大士傅翕（Fu Xi）（字玄風），是義烏人。生於齊建武四年五月八日。年幼時與鄉里人一起捕魚，用籠子盛魚，沉入水中祝願說：『想走的走，想留的留。』人們認為他很愚蠢。十六歲時，娶劉氏為妻，生了兩個兒子，名叫普建和普成。二十四歲時，在稽停塘捕魚，梵僧嵩頭陀（Song Toutuo）對他說：『我過去與你曾在毗婆尸佛（Vipasyin Buddha）處發願度化眾生，現在兜率宮（Tusita Heaven）的衣缽還在，何時歸還呢？』令他看水，只見圓光寶蓋環繞其身。於是醒悟說：『爐火鍛造之處多是鈍鐵，良醫之門常有病人。正急於度化眾生，哪裡有空思念兜率宮？』於是就在松山雙搗樹間結庵，自稱當來解脫善慧大士。種植蔬菜水果任人採摘，為人傭工，白天勞作，夜晚歸來，與妻子妙光一起敷演佛法。苦行七年，宴坐期間，看見釋迦牟尼佛（Sakyamuni Buddha）、金粟佛（Kinnara Buddha）、定光佛（Dipankara Buddha）從東方而來，放出光明如太陽。空中傳來聲音唱道：『成道之日，當代釋迦牟尼佛坐道場。』不久，四眾弟子紛紛前來作禮。郡守王烋（Wang Xiu）認為他是妖妄，囚禁了他。十多天不吃東西，王烋感到慚愧而釋放了他。傅翕回到山中更加精進，說：『我從』

【English Translation】 English version Dharma Master Li Yun (from 'Biography of Master Le'), Dharma Master Puci Hui (the following two from 'Biography of Zhan, a False Name'), Dharma Master Kongxiang Rong, Dharma Master Chaoguo Zhao (the following two from 'Biography of Min Fayun'), Dharma Master Guanghua Ming, Dharma Master Zongyuan Luying, Dharma Master Baoyun Wei (from 'Biography of Zheng Wenhui'), Dharma Master Fangguang Tanzhao, Dharma Master Puzhao Yin, Dharma Master Fozhi Daoru (the above from 'Biography of Zhu'), Dharma Master Baoji Shi (from 'Biography of Wu Keji'), Dharma Master Jinghui Wei (from 'Cao'an Records'), Dharma Master Zuoxi Zhizhao, Layman Wugong Wang Tian.

There were indeed many who strived for the Way of Tiantai (Tiantai School), yet remained unknown to later generations. Was it not because their deeds were obscure, their positions humble, or they died without successors? As for those who had biographies in the past but lacked teachers, or were mentioned in other biographies without verification, should we not be happy to record them if they offered even a small benefit to the Dharma? Therefore, I have written the 'Biographies of Those Whose Lineage is Unknown'.

Great Scholar Fu Xi (Fu Xi) of Dongyang (style name Xuanfeng) was a native of Yiwu. He was born on the eighth day of the fifth month of the fourth year of the Jianwu era of the Qi dynasty. As a child, he fished with villagers, using a basket to hold the fish, and he would submerge it in the water, praying: 'Those who wish to leave, leave; those who wish to stay, stay.' People thought he was foolish. At the age of sixteen, he married Liu and had two sons, named Pujian and Pucheng. At the age of twenty-four, while fishing at Jiting Pond, the Brahmin monk Song Toutuo (Song Toutuo) said to him: 'In the past, you and I made a vow at the place of Vipasyin Buddha (Vipasyin Buddha) to liberate sentient beings. Now, the robes and bowl in Tusita Heaven (Tusita Heaven) are still there. When will you return?' He was told to look at the water, and he saw a round halo and jeweled canopy surrounding his body. Then he realized: 'The forge is full of blunt iron, and the doctor's door is full of patients. I am urgently trying to liberate beings, how can I have time to think of Tusita Heaven?' So he built a hermitage between the two pounding trees on Song Mountain, calling himself the Coming Liberation Good Wisdom Great Scholar. He planted vegetables and fruits for people to pick, and he worked as a laborer, working during the day and returning at night, expounding the Buddha's teachings with his wife Miaoguang. After seven years of ascetic practice, while sitting in meditation, he saw Sakyamuni Buddha (Sakyamuni Buddha), Kinnara Buddha (Kinnara Buddha), and Dipankara Buddha (Dipankara Buddha) coming from the east, emitting light like the sun. A voice in the air chanted: 'On the day of enlightenment, he will take Sakyamuni Buddha's place in the Bodhimanda.' Soon, the fourfold assembly came to pay their respects. The prefect Wang Xiu (Wang Xiu) thought he was a demon and imprisoned him. After not eating for more than ten days, Wang Xiu felt ashamed and released him. Fu Xi returned to the mountain and became even more diligent, saying: 'I am from'

兜率宮來為說無上菩提。昔隱此事今不覆藏。大通六年。遣弟子傅暀奉書詣闕稱。帝為國主救世菩薩。詔報曰。善慧欲度眾生欲來隨意。帝預敕鎖門以觀其異。大士袖出木錘一扣。諸門盡開。見帝于善言殿。謁者三贊。不拜。直上御榻對語異常。設食竟。出鐘山坐定林松下。縣官資給。大同元年。請講三慧般若於重云殿。公卿畢集。天子至眾皆迎。大士不動。御史問故。答曰。法地若動。一切法不安。帝善之。翌日獨延于壽光殿。夜漏上乃出。梁末饑亂。日與其徒拾橡栗。楺草作糜以活閭里。盜不忍犯。嘗曰。我賢劫千佛中一佛。弟子慧榮欲建龍華會。大士曰。龍華是我事。汝可建請佛停光會。若從吾言定見龍華。又曰。吾悟道四十劫。釋迦方始發心。由釋迦能捨身。所以先我成佛。陳天嘉二年。山中行道。常見七佛在前維摩從后。謂弟子曰。七佛中唯釋迦數與我語。光大二年冬。大士曰。嵩公已還兜率天。我不得久住。作還元詩十二章。大建元年四月二十四日示寂。七日縣令陳鐘耆來禮敬。傳香之次。猶反手受香。眾益驚歎。葬松山之隅。敕僕射徐陵撰碑。

荊溪止觀義例曰。東陽大士位居等覺。尚以三觀四運而為心要。故獨自詩曰。獨自精(草堂元法師隨釋云。謂三千絕妙。法界獨立。其體精妙)其實離聲

【現代漢語翻譯】 現代漢語譯本： 到兜率宮來宣說無上菩提。過去隱瞞此事，現在不再隱瞞。大通六年，派遣弟子傅暀（人名）奉書前往朝廷，稱皇帝為救世菩薩。皇帝下詔回覆說：『善慧（指傅大士）想要度化眾生，想來就來。』皇帝預先命令鎖上宮門，以觀察他的奇異之處。大士從袖中拿出一個木錘，一敲，所有宮門都打開了。在善言殿見到皇帝。謁者三次唱贊，大士卻不拜，直接登上御榻，與皇帝的對話不同尋常。用膳完畢后，前往鐘山，在定林寺松樹下坐禪。縣官供給所需。大同元年，應邀在重云殿講解三慧般若，公卿全部聚集。皇帝駕到，眾人都去迎接，大士卻不動。御史詢問原因，大士回答說：『法地如果動搖，一切法都不安穩。』皇帝認為他說得對。第二天，皇帝單獨在壽光殿接見他，直到深夜才出來。梁朝末年發生饑荒戰亂，大士每天和他的弟子們撿拾橡子和栗子，搗碎草根做成粥，用來救活鄉里百姓。盜賊都不忍心侵犯他。大士曾經說過：『我是賢劫千佛中的一佛。』弟子慧榮（人名）想要建立龍華會，大士說：『龍華是我的事情，你可以建立請佛停光會。如果聽我的話，一定能見到龍華。』又說：『我悟道四十劫，釋迦牟尼佛才剛剛發心。因為釋迦牟尼佛能夠捨身，所以比我先成佛。』陳天嘉二年，在山中行走時，經常看見七佛在前，維摩詰（Vimalakirti，佛教居士，以智慧和辯才著稱）在後。對弟子們說：『七佛中只有釋迦牟尼佛經常和我說話。』光大二年冬天，大士說：『嵩公（指一位僧人）已經返回兜率天，我不能久留。』作《還元詩》十二章。大建元年四月二十四日圓寂。七天後，縣令陳鐘耆（人名）前來禮敬，傳遞香的時候，大士仍然反手接過香，眾人更加驚歎。安葬在松山的山腳下。皇帝命令僕射徐陵（人名）撰寫碑文。

荊溪止觀義例中說：東陽大士（傅大士的尊稱）位居等覺菩薩，尚且以三觀四運作為修行的心要。所以他自己作詩說：『獨自精（草堂元法師解釋說，是指三千絕妙，法界獨立，其體精妙）其實離聲。』

【English Translation】 English version: He came to the Tusita Heaven to preach the unsurpassed Bodhi. He concealed this matter in the past, but now he no longer conceals it. In the sixth year of Datong, he sent his disciple Fu Wang (a personal name) with a letter to the court, calling the emperor a savior Bodhisattva. The emperor issued an edict in reply, saying, 'If Shanhui (referring to Fu Dashi) wants to save sentient beings, he may come as he pleases.' The emperor had the palace gates locked in advance to observe his extraordinary abilities. The Great Master took out a wooden hammer from his sleeve and knocked once, and all the gates opened. He met the emperor in the Shanyan Hall. The usher chanted praises three times, but the Great Master did not bow. He went straight to the imperial couch, and his conversation with the emperor was extraordinary. After the meal, he went to Zhongshan Mountain and sat in meditation under the pine trees of Dinglin Temple. The county officials provided for his needs. In the first year of Datong, he was invited to lecture on the Three Wisdoms of Prajna in the Chongyun Hall. All the ministers gathered. When the emperor arrived, everyone went to greet him, but the Great Master did not move. The imperial censor asked why, and the Great Master replied, 'If the Dharma ground shakes, all Dharmas will be unstable.' The emperor agreed with him. The next day, the emperor received him alone in the Shuguang Hall, and he did not leave until late at night. During the famine and chaos at the end of the Liang Dynasty, the Great Master and his disciples gathered acorns and chestnuts every day, and crushed grass roots to make porridge to save the people in the villages. Even the thieves could not bear to offend him. The Great Master once said, 'I am one of the thousand Buddhas of the Bhadrakalpa.' The disciple Hui Rong (a personal name) wanted to establish the Longhua Assembly. The Great Master said, 'Longhua is my affair. You can establish the Please Buddha to Stop the Light Assembly. If you follow my words, you will surely see Longhua.' He also said, 'I have attained enlightenment for forty kalpas, and Shakyamuni Buddha has only just begun to aspire. Because Shakyamuni Buddha was able to sacrifice himself, he became a Buddha before me.' In the second year of Tianjia in the Chen Dynasty, while walking in the mountains, he often saw the Seven Buddhas in front and Vimalakirti (a Buddhist layman known for his wisdom and eloquence) behind. He said to his disciples, 'Among the Seven Buddhas, only Shakyamuni Buddha often speaks to me.' In the winter of the second year of Guangda, the Great Master said, 'Master Song (referring to a monk) has already returned to Tusita Heaven, and I cannot stay long.' He composed twelve chapters of the 'Returning to the Origin Poem'. On the twenty-fourth day of the fourth month of the first year of Dajian, he passed away. Seven days later, the county magistrate Chen Zhongqi (a personal name) came to pay his respects. When passing the incense, the Great Master still took the incense with his backhand, and the crowd was even more amazed. He was buried at the foot of Songshan Mountain. The emperor ordered the servant Xu Ling (a personal name) to write the epitaph.

The Jingxi Zhiguan Yili says: The Great Master of Dongyang (an honorific title for Fu Dashi), who is at the level of an Equal Enlightenment Bodhisattva, still regards the Three Contemplations and Four Movements as the essence of his practice. Therefore, he wrote a poem himself, saying: 'Alone and refined (Master Caotang Yuan explained that it refers to the three thousand wonderful, the Dharma realm is independent, and its essence is refined) in reality, it is apart from sound.'

名(三千妙體本離聲教名字)三觀一心融萬品(三觀三千也。三千即空假中。只一念是若了三千自萬品。一即一切。一切即一。非一非一切。而一而一切。融相可知)荊棘叢林何處生(九界惑染生死因果荊棘也。佛界因果萬德莊嚴叢林也。善惡崢嶸同歸一相。一相無相故云何處生。此證真如理觀也)獨自作(起十界四運。四句推撿。故云作也)問我心中何所著(問起之辭)推檢四運並無生(正用觀也)千端萬累何能縛(此觀成也。十界善惡因果何能為縛。此證唯識事觀也)況復三觀本宗瓔珞。補處大士。金口親承。故知一家教門。遠稟佛經。復與大士宛如符契(小瓔珞經二卷。上卷明次第三觀。謂從假入空觀。從空入假觀。二觀為方便得入中道第一義觀。下卷明圓三觀。謂佛為敬首菩薩說三觀法界諸佛自性清凈云云。三觀既自佛說。大士金口親承。今家建立遠宗佛說。復與大士所說三觀符契也)。

述曰。過去諸佛由三觀道安住秘藏。現在釋迦由三觀道果后示權。是知自行化他權實因果之法。無非三觀之道。瓔珞宣之於前。智論申之於后。北齊心悟而立為法。東陽旁贊而示以詩。皆所以明此道也。東陽顯于梁而終於陳。當北齊南嶽智者以此道相傳之際尚無恙也。昔承佛口之親宣。今值諸師之授受。於是作而言曰

【現代漢語翻譯】 現代漢語譯本： 『名』（三千妙體原本就脫離了言語教誨和名字的束縛）『三觀一心融萬品』（三觀即是三千，三千即是空、假、中。只在一念之間，如果了悟了三千，自然就明白了萬品。一即一切，一切即一，非一非一切，而一而一切，融合的景像是可以理解的）。『荊棘叢林何處生』（九界的迷惑、染污、生死因果就是荊棘。佛界的因果、萬德莊嚴就是叢林。善惡交錯，最終都歸於一相，一相即是無相，所以說從何處產生？這證明了真如理觀）。『獨自作』（發起十界四運，用四句來推敲檢驗，所以說是『作』）。『問我心中何所著』（這是提問的開端）。『推檢四運並無生』（這是正在運用觀）。『千端萬累何能縛』（這是觀成就了。十界的善惡因果怎麼能成為束縛？這證明了唯識事觀）。更何況三觀是本宗的瓔珞，是補處大士（指彌勒菩薩）親自從佛的金口傳承下來的。由此可知，一家教門的傳承，是遙遠地稟承于佛經，又與補處大士的教義完全相符（《小瓔珞經》二卷，上卷闡明次第三觀，即從假入空觀，從空入假觀，這兩種觀作為方便，得以進入中道第一義觀。下卷闡明圓三觀，即佛為敬首菩薩宣說三觀、法界諸佛自性清凈等等。三觀既然是佛所說，補處大士親自從佛的金口傳承，那麼現在的教門建立，是遙遠地宗于佛說，又與補處大士所說的三觀相符）。

述曰：過去諸佛憑藉三觀之道安住于秘藏，現在的釋迦牟尼佛憑藉三觀之道在證得果位后示現權巧方便。由此可知，自行化他、權實因果之法，沒有不是三觀之道的。《瓔珞經》在前宣揚，《智度論》在後申明，北齊的心悟禪師領悟后創立為法門，東陽太守從旁讚揚並用詩歌來闡釋，都是爲了闡明這個道理。東陽太守顯名于梁朝，最終卒于陳朝。當北齊南嶽智者大師以此道相傳的時候，這個法門還沒有什麼問題。過去承蒙佛的親自宣說，現在又遇到諸位師父的傳授，於是作詩說道：

【English Translation】 English version: 'Name' (The wonderful essence of the Three Thousand Realms is originally free from the constraints of language and names). 'The Three Contemplations and One Mind merge into the myriad phenomena' (The Three Contemplations are the Three Thousand Realms, which are emptiness, provisional existence, and the Middle Way. In a single thought, if one understands the Three Thousand Realms, one naturally understands the myriad phenomena. One is all, all is one, neither one nor all, yet both one and all. The merging of these aspects is understandable). 'Where do the thorny thickets arise?' (The delusions, defilements, and the cycle of birth and death of the Nine Realms are the thorns. The causes and effects of the Buddha Realm, the adornment of myriad virtues, are the thickets. Good and evil intertwine, ultimately returning to one aspect, which is no-aspect. Therefore, where does it arise? This proves the contemplation of the true suchness principle). 'Acting alone' (Initiating the Ten Realms and the Four Movements, examining them with the Four Phrases, hence it is called 'acting'). 'Ask what is attached in my mind' (This is the beginning of the question). 'Examining the Four Movements, there is no arising' (This is the actual application of contemplation). 'How can thousands of burdens bind?' (This is the accomplishment of contemplation. How can the good and evil causes and effects of the Ten Realms become a binding force? This proves the contemplation of phenomena in the Consciousness-Only doctrine). Moreover, the Three Contemplations are the necklace of the fundamental doctrine, personally received from the golden mouth of the Bodhisattva destined for Buddhahood (referring to Maitreya Bodhisattva). From this, it can be known that the transmission of this school is remotely based on the Buddhist scriptures and is completely consistent with the teachings of the Bodhisattva destined for Buddhahood (The two volumes of the 'Smaller Necklace Sutra', the upper volume clarifies the sequential Three Contemplations, namely, the contemplation of entering emptiness from provisional existence, and the contemplation of entering provisional existence from emptiness. These two contemplations serve as a means to enter the contemplation of the Middle Way, the First Principle. The lower volume clarifies the perfect Three Contemplations, namely, the Buddha's explanation to Bodhisattva Jing Shou about the Three Contemplations, the self-nature purity of all Buddhas in the Dharma Realm, and so on. Since the Three Contemplations were spoken by the Buddha and personally received from the Buddha's golden mouth by the Bodhisattva destined for Buddhahood, the establishment of the current school is remotely based on the Buddha's teachings and is consistent with the Three Contemplations spoken by the Bodhisattva destined for Buddhahood).

Commentary: The Buddhas of the past relied on the path of the Three Contemplations to abide in the secret treasury. The present Shakyamuni Buddha, after attaining the fruit, manifested skillful means through the path of the Three Contemplations. From this, it can be known that the practices of self-cultivation and benefiting others, the teachings of provisional and real, and the causes and effects are all inseparable from the path of the Three Contemplations. The 'Necklace Sutra' proclaims it in the beginning, and the 'Great Perfection of Wisdom Treatise' explains it later. Chan Master Xinwu of Northern Qi understood it and established it as a Dharma gate. Prefect Dongyang praised it from the side and used poetry to elucidate it, all to clarify this principle. Prefect Dongyang became famous in the Liang Dynasty and eventually passed away in the Chen Dynasty. When the Great Master Zhiyi of Nanyue in Northern Qi transmitted this path, there were no problems with this Dharma gate. Having received the personal proclamation of the Buddha in the past, and now encountering the transmission of various masters, I then composed a poem, saying:

。大哉。三觀之道。行於震旦其在斯時乎。乃述為二詩。從旁而贊之宜也。世人不考為同時。遂指東陽為前人。而謂其能預談三觀。故晁景迂為明智碑。亦謂前乎智者。以導其教者。曰梁傅大士。斯言未的也。今當易之云。與文禪師同時。旁贊其道者。曰傅大士。以大士無授受之跡。今但附見於傳首云。

禪師僧稠。鉅鹿孫氏。從景明寺道房禪師受行止觀攝心旬日即得入定。復修涅槃聖行四念處法。安居五夏。日唯一食。嘗九日修死想觀。以所詣白跋陀三藏。藏曰。蔥嶺以東習禪定者汝為最矣。復詣王屋山修習前法。遇兩虎鬥。師以錫杖中解。虎即散去。黃門侍郎李獎。求學禪要為說止觀兩卷。北齊文宣。詔師出山說法。師為說三界本空萬法如幻。榮華世相不可常保。帝為之毛豎汗流。于鄴城結雲門寺以禮奉之。宴坐一室未嘗送迎。弟子或以為諫。師曰。賓頭盧迎王七步致令失國。吾雖德不逮古。而儀相是同。不敢自欺。冀致福于帝耳。帝惑左右之言。謂師不敬。欲躬往加害。師已冥知。旦乘牛車往谷口二十里。拱立道旁。帝怪問之。師曰。身血不凈恐污伽藍。帝愧悔。謂侍臣楊遵彥曰。若此真人何可譭謗。欲負師還寺。師磬折不受。帝曰。弟子負師遍天下未足謝愆。遂同輦還宮。問弟子前身何人。師曰。曾作

【現代漢語翻譯】 現代漢語譯本：偉大啊，天臺宗的三觀之道（空觀、假觀、中觀），在震旦（中國的古稱）盛行，大概就是這個時候吧。於是寫了兩首詩，從側面讚美它，是很合適的。世人不考察是否為同一時代的人，就指認東陽（南朝梁文學家沈約，字休文，曾封東陽縣侯）為前人，並且說他能夠預先談論三觀。所以晁景迂（晁說之，北宋文學家）為智者大師（隋代天臺宗的實際創始人智顗）立的明智碑，也說在智者大師之前，引導天臺宗教義的人是梁代的傅大士（南朝梁思想家傅翕，號善慧大士）。這種說法是不確切的。現在應當改正為：與文禪師（指僧稠禪師）同時，從側面讚美天臺宗之道的人，是傅大士。因為傅大士沒有師徒傳授的痕跡，現在只是附在僧稠禪師的傳記開頭。

禪師僧稠（人名），是鉅鹿（古地名，今河北晉州市）孫氏人。跟隨景明寺的道房禪師學習行止觀（天臺宗的禪修方法），十天之內就能夠入定。又修習《涅槃經》中的聖行四念處法（觀身不凈、觀受是苦、觀心無常、觀法無我）。安居修行五個夏天，每天只吃一頓飯。曾經用九天時間修習死想觀（佛教禪觀方法）。把所領悟的告訴跋陀三藏（北魏時期的僧人）。跋陀三藏說：『蔥嶺（今帕米爾高原）以東修習禪定的人，你算是最優秀的了。』又到王屋山修習以前的禪修方法。遇到兩隻老虎相鬥，禪師用錫杖（僧人所持的法器）從中調解，老虎就散開了。黃門侍郎李獎（人名），請求學習禪的要義，僧稠禪師為他講解了止觀兩卷。北齊文宣帝（北齊皇帝高洋）下詔讓禪師出山說法。禪師為他講解三界（欲界、色界、無色界）本空，萬法如幻，榮華富貴世間的表象不可長久保持。皇帝聽了毛髮豎立，汗流浹背。在鄴城（古地名，今河北臨漳縣）建造雲門寺，用禮節來供奉禪師。禪師在一個房間里宴坐，從不迎接或送別客人。弟子們有人因此勸諫。禪師說：『賓頭盧尊者（佛陀的十六羅漢之一）迎接國王七步，導致國家喪失。我雖然德行不如古人，但是儀態相像。不敢自欺欺人，希望給皇帝帶來福報。』皇帝被左右的人迷惑，認為禪師不尊敬自己，想要親自去加害禪師。禪師已經預先知道，早上乘坐牛車前往谷口二十里，拱手站在路旁。皇帝感到奇怪，問他原因。禪師說：『身體的血不乾淨，恐怕會玷污伽藍（寺廟）。』皇帝感到慚愧後悔，對侍臣楊遵彥（人名）說：『像這樣的真人，怎麼可以譭謗呢？』想要揹著禪師回寺廟，禪師彎腰推辭不接受。皇帝說：『弟子揹著禪師走遍天下，也不足以謝罪。』於是同乘一輛車回到宮中。皇帝問禪師前身是什麼人。禪師說：『曾經做過 '

【English Translation】 English version: How great! The Threefold Contemplation (Threefold Truth) of Tiantai Buddhism (emptiness, provisional existence, and the mean) flourished in Zhen Dan (ancient name for China), probably around this time. Therefore, writing two poems to praise it from the side is very appropriate. People do not investigate whether they are from the same era, and they identify Dongyang (Shen Yue, a writer of the Southern Liang Dynasty, styled Xiuwen, who was enfeoffed as the Marquis of Dongyang) as a predecessor, and say that he was able to talk about the Threefold Contemplation in advance. Therefore, Chao Jingyu (Chao Shuo-zhi, a writer of the Northern Song Dynasty) erected the Mingzhi Stele for Master Zhiyi (Zhi Kai, the actual founder of the Tiantai School in the Sui Dynasty), and also said that before Master Zhiyi, the person who guided the teachings of Tiantai Buddhism was Fu Dashi of the Liang Dynasty (Fu Xi, a thinker of the Southern Liang Dynasty, styled himself as Great Master Shanhui). This statement is not accurate. Now it should be corrected to: At the same time as Zen Master Wen (referring to Zen Master Sengchou), the person who praised the Dao of Tiantai Buddhism from the side was Fu Dashi. Because Fu Dashi has no traces of teacher-student transmission, he is now only attached to the beginning of Zen Master Sengchou's biography.

Zen Master Sengchou (personal name) was from the Sun family of Julu (ancient place name, now Jinzhou City, Hebei). He followed Zen Master Daofang of Jingming Temple to study the practice of Samatha-vipassanā (the meditation method of Tiantai Buddhism), and was able to enter Samadhi within ten days. He also practiced the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena) of the Nirvana Sutra. He lived in seclusion for five summers, eating only one meal a day. He once spent nine days practicing the contemplation of death (a Buddhist meditation method). He told Ba Tuo Tripitaka (a monk during the Northern Wei Dynasty) what he had realized. Ba Tuo Tripitaka said: 'Among those who practice meditation east of the Congling Mountains (now the Pamir Plateau), you are the most outstanding.' He also went to Wangwu Mountain to practice the previous meditation methods. He encountered two tigers fighting, and the Zen master used his staff (a religious instrument held by monks) to mediate between them, and the tigers dispersed. Li Jiang (personal name), the Yellow Gate Attendant, requested to learn the essentials of Zen, and Zen Master Sengchou explained the two volumes of Samatha-vipassanā to him. Emperor Wenxuan of the Northern Qi Dynasty (Emperor Gao Yang of the Northern Qi Dynasty) issued an edict to let the Zen master come out of the mountain to preach. The Zen master explained to him that the Three Realms (the desire realm, the form realm, and the formless realm) are fundamentally empty, and all phenomena are like illusions, and the glory and wealth of the world cannot be maintained for long. The emperor's hair stood on end and he was sweating profusely. He built Yunmen Temple in Ye City (ancient place name, now Linzhang County, Hebei) to worship the Zen master with etiquette. The Zen master sat in a room and never greeted or saw off guests. Some disciples therefore advised him. The Zen master said: 'Venerable Pindola (one of the sixteen Arhats of the Buddha) greeted the king seven steps, causing the country to be lost. Although my virtue is not as good as the ancients, my demeanor is similar. I dare not deceive myself, hoping to bring blessings to the emperor.' The emperor was confused by the people around him, thinking that the Zen master did not respect him, and wanted to personally harm the Zen master. The Zen master already knew in advance, and in the morning, he took an ox cart to the valley entrance twenty miles away, and stood on the side of the road with his hands clasped. The emperor was surprised and asked him the reason. The Zen master said: 'The blood in my body is not clean, I am afraid it will contaminate the Sangharama (temple).' The emperor felt ashamed and regretted, and said to the attendant Yang Zunyan (personal name): 'How can such a real person be slandered?' He wanted to carry the Zen master back to the temple, but the Zen master bowed and declined. The emperor said: 'It is not enough for the disciple to carry the Zen master all over the world to apologize.' So he returned to the palace in the same carriage. The emperor asked what the Zen master's previous life was. The Zen master said: 'I once was a '

羅剎王今猶好殺。祝盆水使視之即見羅剎形。又欲見佛法靈異。師投袈裟于地。帝遣人舉之。增至數十人不能動。師令沙彌取之。如舉一羽。帝益敬信。請受菩薩戒。留禁中四旬而出。乾明元年四月示寂。敕建塔以藏舍利。

述曰。案稠禪師行道。于北齊天保中。與思禪師為同時。逆而推之。則知受止觀于房禪師。當天保之初。復更推之。則天保已前。當東魏孝靜之世。時文禪師。始以己悟一心三智之道以授思禪師。則知房師所受止觀。亦應稟自文師。蓋文師悟由中論。獨步河淮時無競化。非小乘禪師之所能知。然則房師。上受文師。下傳稠師。上下推之為可信矣。

法師智琰。母夢升通玄塔相輪坐而誕。十二誦通法華。時稱神童。祝髮之後即參講席(師以正觀年終。則知參講之時。即章安諸師也)。嘗隱虎丘山講懺餘日。誦法華至三千部。霄爐未爇自起煙芬。夕罐才空潛加溢水。蓋天童給侍之驗焉。行三凈業修十六觀。率五百人月建齋講。十年不替。講法華凈名皆三十遍。觀音玄三十遍。貞觀八年冬示疾。見梵僧手執寶瓶曰。吾無邊光也。卻後凈土稱功德寶王。即我是也。師謂門人曰。無邊光大勢至也。功德寶王其成佛之號也。由因言果。以此勉余。余其西歸乎。即入定不反。

金華方巖和尚。

【現代漢語翻譯】 現代漢語譯本 羅剎王（Rakshasa King，惡魔之王）現在仍然喜歡殺戮。用盛滿水的盆子讓他看，就能看見羅剎（Rakshasa，惡魔）的形狀。他又想見識佛法的靈異。法師將袈裟投在地上，皇帝派人去舉，增加到幾十個人都不能移動。法師讓沙彌（śrāmaṇera，小沙彌）去取，像舉起一根羽毛一樣輕鬆。皇帝更加敬重信服，請求受菩薩戒（Bodhisattva vows）。留在宮中四十天後出來。乾明元年四月圓寂，皇帝下令建造佛塔來安放舍利（śarīra，遺骨）。 述曰：考察稠禪師（Chou Chan Shi）修行，在北齊天保年間，與思禪師（Si Chan Shi）是同時代的人。反過來推斷，就知道他從房禪師（Fang Chan Shi）那裡接受止觀（śamatha-vipaśyanā，止和觀）的教法。在天保初年，再進一步推斷，那麼天保之前，應當是東魏孝靜帝的時代。當時文禪師（Wen Chan Shi）開始將自己領悟的一心三智（Eka-citta-tri-jñāna，一個心中具有三種智慧）的道理傳授給思禪師。由此可知房禪師所接受的止觀，也應該是稟承自文禪師。大概文禪師的領悟源於《中論》（Mūlamadhyamakakārikā），在河淮一帶獨樹一幟，當時沒有人能與他相比。這不是小乘禪師所能理解的。如此說來，房禪師向上師承文禪師，向下傳授給稠禪師，上下推斷是可信的。 法師智琰（Zhiyan），他的母親夢見自己登上通玄塔（Tongxuan Pagoda）的相輪（cakra，塔頂的輪狀結構）而生下他。十二歲時就能背誦《法華經》（Lotus Sūtra），當時被稱為神童。剃度之後就參與講經的席位（法師在正觀年間去世，由此可知他參與講經之時，就是章安（Zhang'an）諸位法師的時代）。曾經隱居在虎丘山（Tiger Hill）講經懺悔的空餘時間，誦讀《法華經》達到三千部。香爐還沒點燃就自己冒出煙霧，晚上的水罐剛空就悄悄地增加溢出水來。這是天童（Deva，天神）侍奉的驗證啊。他修行三凈業（Tri-vidha-śuddhi，身、口、意三方面的清凈行為），修習十六觀（Ṣoḍaśa-darśana，十六種觀想方法），帶領五百人每月舉行齋講，十年沒有間斷。講解《法華經》、《維摩詰經》（Vimalakīrti Sūtra）都三十遍，《觀音玄》（Guanyin Xuan）三十遍。貞觀八年冬天生病，看見梵僧（Brahmin monk）手持寶瓶說：『我是無邊光（Amitābha）啊，往生到凈土后，稱號是功德寶王（King of Merits and Treasures），那就是我。』法師對門人說：『無邊光就是大勢至菩薩（Mahāsthāmaprāpta），功德寶王是他的成佛之號。由因說果，以此勉勵你們，我將要往生西方極樂世界了。』說完就入定不再醒來。 金華方巖和尚（Jinhua Fangyan Heshang）

【English Translation】 English version The Rakshasa King (Rakshasa King, King of Demons) still delights in killing. If he is made to look into a basin of water, he will see the form of a Rakshasa (Rakshasa, demon). He also wished to witness the spiritual wonders of the Buddha-dharma. The master cast his kāṣāya (kāṣāya, monastic robe) upon the ground. The emperor ordered men to lift it, but even with dozens of men, they could not move it. The master then instructed a śrāmaṇera (śrāmaṇera, novice monk) to lift it, and he did so as easily as lifting a feather. The emperor's respect and faith increased, and he requested to receive the Bodhisattva vows (Bodhisattva vows). He remained in the palace for forty days before departing. In the fourth month of the first year of Qianming, he passed away. The emperor ordered the construction of a pagoda to enshrine his śarīra (śarīra, relics). Commentary: According to records, Chan Master Chou (Chou Chan Shi) practiced the Way during the Tianbao era of the Northern Qi dynasty, and he was a contemporary of Chan Master Si (Si Chan Shi). Reasoning backward, it is known that he received the teachings of śamatha-vipaśyanā (śamatha-vipaśyanā, calming and insight meditation) from Chan Master Fang (Fang Chan Shi). At the beginning of the Tianbao era, further reasoning suggests that before Tianbao, it would have been the era of Emperor Xiaojing of the Eastern Wei dynasty. At that time, Chan Master Wen (Wen Chan Shi) began to transmit his own enlightened understanding of the doctrine of Eka-citta-tri-jñāna (Eka-citta-tri-jñāna, one mind with three wisdoms) to Chan Master Si. Thus, it is known that the śamatha-vipaśyanā received by Chan Master Fang should also have originated from Chan Master Wen. It is likely that Chan Master Wen's enlightenment stemmed from the Mūlamadhyamakakārikā (Mūlamadhyamakakārikā, Treatise on the Middle Way), and he was unparalleled in the He-Huai region, with no one able to compete with his transformative influence. This was beyond the understanding of Śrāvakayāna (Śrāvakayāna, Hearer Vehicle) Chan masters. Therefore, Chan Master Fang received teachings from Chan Master Wen above and transmitted them to Chan Master Chou below. This upward and downward lineage is credible. Dharma Master Zhiyan (Zhiyan), his mother dreamed that she ascended the cakra (cakra, spire) of Tongxuan Pagoda (Tongxuan Pagoda) and sat upon it before giving birth to him. At the age of twelve, he could recite the Lotus Sūtra (Lotus Sūtra) fluently and was known as a child prodigy. After being tonsured, he immediately participated in Dharma lectures (the master passed away in the Zhenguan era, so it is known that when he participated in the lectures, it was during the time of the masters of Zhang'an (Zhang'an)). He once lived in seclusion on Tiger Hill (Tiger Hill), and in his spare time from lecturing and repentance, he recited the Lotus Sūtra three thousand times. Before the incense burner was lit, smoke would rise on its own, and when the water pitcher was empty, water would secretly be added and overflow. This was proof of the attendance of a Deva (Deva, celestial being). He practiced the three pure karmas (Tri-vidha-śuddhi, pure actions of body, speech, and mind) and cultivated the sixteen contemplations (Ṣoḍaśa-darśana, sixteen aspects of meditation), leading five hundred people in monthly vegetarian feasts and lectures, without interruption for ten years. He lectured on the Lotus Sūtra and the Vimalakīrti Sūtra (Vimalakīrti Sūtra) thirty times each, and the Guanyin Xuan (Guanyin Xuan) thirty times. In the winter of the eighth year of Zhenguan, he fell ill and saw a Brahmin monk (Brahmin monk) holding a precious vase, who said, 'I am Amitābha (Amitābha), and after being reborn in the Pure Land, my title will be King of Merits and Treasures (King of Merits and Treasures), that is who I am.' The master said to his disciples, 'Amitābha is Mahāsthāmaprāpta (Mahāsthāmaprāpta), and King of Merits and Treasures is his title upon becoming a Buddha. Speaking of the result from the cause, I encourage you with this, I am about to be reborn in the Western Pure Land.' Then he entered samādhi (samādhi, meditative state) and did not return. Monk Fangyan of Jinhua Fangyan (Jinhua Fangyan Heshang)

荊溪未入僧時。曾從之受止觀(應是左溪門人)。

法師楚金。廣平程氏。七歲出家。禮藏探經法華在手。九歲依西京龍興寺具戒。習智者教。嘗誦經至寶塔品。身心泊然寶塔忽現。釋迦分身滿虛空界。禪坐六年。誓建斯塔。誠懷一啟檀信自來。于筑基夜誦經行道。眾聞天樂異香。玄宗夢空中楚金二字。詰朝訪問。咸以師對。乃親制多寶塔額賜縑緡為助。功畢之日五色瑞雲凝于塔上。謂同學曰。鑿井見泥去水不遠。鉆木已熱得火可諳。凡我七人聿成一志。晝夜誦經香菸不斷。乃于春秋二時。集七七僧行法華三昧。奉旨許為常式。前後感獲舍利七百粒。血書法華菩薩戒經。以祝九重。寫法華千部。金字三十六部。用鎮寶塔。複寫千部散施信人。化緣既畢右脅而逝。薪盡火滅雪顏如生。天子遣塔于城西。貞元十三年。左街功德使竇文場奏先師楚金。于天寶初為國建塔。置法華道場。今僧眾禮念。六十餘年經聲不絕。乞加旌表。詔謚大圓法師。

法師飛錫與楚金。精嚴三觀。天寶初。游京師止終南紫閣草堂。俄有詔住千福法華道場。不空翻譯新經。頻當筆受潤文之任。永泰初。詔于大明宮同良賁等參譯仁王護國及密嚴經。與三藏不空學士柳伉重加詳定。充證義正員。嘗撰唸佛三昧寶王論三卷明凈土三世通修之義

【現代漢語翻譯】 現代漢語譯本 荊溪（指湛然，唐代天臺宗僧人）未出家為僧時，曾經跟隨（楚金法師）學習止觀（應是左溪玄朗門人）。

楚金法師，廣平程氏人。七歲出家，禮拜經藏，手不離《法華經》。九歲時在西京龍興寺受具足戒，學習智者大師的教義。曾經誦經至《寶塔品》時，身心安定，忽然看見寶塔顯現，釋迦牟尼佛分身遍滿虛空。禪坐六年，發誓要建造這座寶塔。真誠的願望感動了檀越信徒，他們主動前來捐助。在打地基的夜晚，（楚金法師）誦經修行，眾人聽見天樂，聞到奇異的香氣。唐玄宗夢見空中出現『楚金』二字，第二天早晨詢問，大家都說是楚金法師。於是玄宗親自題寫多寶塔的匾額，並賜予縑帛錢幣作為資助。工程完畢之日，五色祥雲凝聚在塔上。（楚金法師）對同學說：『鑿井見到泥土，離水就不遠了；鉆木已經發熱，得到火就可以預料了。』我們七個人同心同德，日夜誦經，香火不斷。於是在春秋兩季，聚集四十九位僧人舉行法華三昧法會。奉旨允許作為常例。前後感應獲得舍利七百粒。書寫《法華菩薩戒經》，用來祝願皇帝。書寫《法華經》一千部，金字書寫的有三十六部，用來鎮護寶塔。又書寫一千部散發給信徒。化緣完畢后，右脅臥逝世。肉身如薪盡火滅，但面容如雪一樣潔白。天子下令將塔遷到城西。貞元十三年，左街功德使竇文場上奏說，先師楚金法師在天寶初年為國家建造寶塔，設定法華道場。如今僧眾禮拜誦唸，六十多年來經聲不絕。請求加以表彰。皇帝下詔追諡為大圓法師。

飛錫法師與楚金法師，精通嚴謹地修習空、假、中三觀。天寶初年，遊歷京師，住在終南山紫閣草堂。不久，奉詔住持千福寺法華道場。在不空三藏翻譯新經時，多次擔任筆受潤色的任務。永泰初年，奉詔在大明宮與良賁等一起參與翻譯《仁王護國經》和《密嚴經》。與三藏不空、學士柳伉一起重新詳細審定，擔任證義正員。曾經撰寫《唸佛三昧寶王論》三卷，闡明凈土三世通修的意義。

【English Translation】 English version Before Jingxi (referring to Zhanran, a Tiantai Buddhist monk in the Tang Dynasty) became a monk, he studied Zhi Guan (止觀, meditation and contemplation) with (Dharma Master Chujin), who was likely a disciple of Zuo Xi Xuanlang (左溪玄朗).

Dharma Master Chujin, from the Cheng family of Guangping. He became a monk at the age of seven, revering the Sutra Pitaka and always having the Lotus Sutra in hand. At the age of nine, he received the complete precepts at Longxing Temple (龍興寺) in Xijing, studying the teachings of Master Zhiyi (智者大師). Once, while reciting the sutra to the chapter of The Emergence of the Treasure Tower, his body and mind were settled, and suddenly the Treasure Tower appeared, with Shakyamuni Buddha's emanations filling the entire space. After six years of meditation, he vowed to build this stupa. His sincere vow moved the dānapati (檀越, donors), who voluntarily came to donate. On the night of laying the foundation, (Dharma Master Chujin) recited sutras and practiced, and the crowd heard heavenly music and smelled strange fragrances. Emperor Xuanzong (玄宗) of Tang dreamed of the words 'Chujin' appearing in the sky, and when he inquired the next morning, everyone said it was Dharma Master Chujin. Therefore, Xuanzong personally inscribed the plaque for the Treasure Tower and bestowed silk and coins as assistance. On the day the project was completed, five-colored auspicious clouds gathered above the tower. (Dharma Master Chujin) said to his classmates: 'Digging a well and seeing mud means that water is not far away; drilling wood and it is already hot means that fire can be anticipated.' The seven of us are of one mind and one heart, reciting sutras day and night, with incense smoke constantly burning. Therefore, in the spring and autumn seasons, forty-nine monks are gathered to hold the Lotus Samadhi (法華三昧) Dharma assembly. By imperial decree, it was allowed as a regular practice. Before and after, he sensed and obtained seven hundred śarīra (舍利, relics). He wrote the Lotus Bodhisattva Precept Sutra (法華菩薩戒經) to wish the emperor well. He wrote one thousand copies of the Lotus Sutra, thirty-six copies in gold letters, to protect the Treasure Tower. He also wrote one thousand copies and distributed them to believers. After the alms-seeking was completed, he passed away lying on his right side. His physical body was like firewood burned to ashes, but his face was as white as snow. The emperor ordered the tower to be moved to the west of the city. In the thirteenth year of Zhenyuan, Dou Wenchang (竇文場), the Left Street Merit Envoy, reported that the late Master Chujin built the tower for the country in the early years of Tianbao and set up the Lotus Dharma practice place. Now the monks are worshiping and reciting, and the sound of sutras has never stopped for more than sixty years. He requested that it be commended. The emperor issued an edict posthumously naming him Great Perfect Dharma Master (大圓法師).

Dharma Master Feixi and Dharma Master Chujin were proficient and rigorous in practicing the Threefold Contemplation (三觀, emptiness, provisional existence, and the mean). In the early years of Tianbao, he traveled to the capital and lived in the Zige Thatched Cottage (紫閣草堂) on Mount Zhongnan. Soon, he was ordered to preside over the Qianfu Temple Lotus Dharma practice place. When the Tripiṭaka Bukong (不空) was translating new sutras, he repeatedly served as a scribe and editor. In the early years of Yongtai, he was ordered to participate in the translation of the Humane Kings Sutra (仁王護國經) and the Ghanavyūha Sūtra (密嚴經) with Liang Ben (良賁) and others in the Daming Palace. Together with Tripiṭaka Bukong and Scholar Liu Kang (柳伉), he re-examined and finalized the details, serving as a certifying member. He once wrote three volumes of the Treasure King Treatise on the Samadhi of Buddha Recitation (唸佛三昧寶王論), elucidating the meaning of the Pure Land's universal cultivation in the three periods of time.

。

禪師法善。習天臺教學。唐天寶間游京師。常誦法華。所居之處瓶水自滿。臨終見金蓮從空下迎。天樂競鳴隱隱向西去。

法師志遠。汝南宋氏。初依荷澤聞天臺一宗。該通妙理力學積歲。居五臺華嚴。食非別請。臥不解衣。四種三昧用為常課。會昌四年。忽絕食數朝誡門人曰。天臺之道。妙在法華文句本跡二門開近顯遠。玄文五義判釋止觀境觀雙修行解圓明遮照平等。將踐聖階降茲罕及。禮懺方等必假精誠。永懷于茲宜副吾意。時學者如林。唯元堪達其旨。武宗沙汰佛法堪稟遺言。以諸文藏之屋壁。宣宗即位重輝佛日。堪再葺舊居。取其藏本置之影堂。傳唱當時絕而復續。

法師道暹。天臺人。大曆中入京傳教。盛有著述。能于虛空遊行往來。時謂有神足之證。

法師清觀。臨海屈氏。久居國清。妙洞三觀禪定神異。清介自守不畜衣缽。嘗曰。恨未能捨己頭目。溪南有請供者。夜雨水漲人不能渡。師頃刻即赴身衣無濕。人知其有神足通焉。

法師文舉。東陽張氏。入國清習天臺之道。悉通要妙。其形如山其貌如玉。動若浮雲靜若止水。目不旁視口無戲言。四威儀中無非律范。丹丘二眾仰以為法。先是國清為煬帝建光明道場。歲以為期。人繁食少。師竭力營建。成莊田十二頃。眾

賴以濟。

法師敬云。建業人。夙學天臺之道。光化二年。于永嘉寺講經。依俱舍論述小乘入道五位。作柝玄記二卷。法師妙行。初學天臺教。既入居泰山。結草為衣拾果為食。行法華三昧感普賢現身證明。后專持彌陀經。於一夕見流離地佛與二菩薩涌立空中。僖宗聞其名。詔賜號常精進菩薩。后一日再見寶地。謂左右曰。吾無觀想而寶地復見。安養之期至矣。即日右脅安臥而化。

法師子麟。四明人。五代唐清泰二年。往高麗百濟日本諸國援智者教。高麗遣使李仁日送師西還。吳越王镠。于郡城建院以安其眾(今東壽昌)。

法師玄燭。戒德定品慧業法門。講唱宗乘當世特立。大順初。傳法帝京。學徒數百左右悅隨。時謂其可繼荊溪。尊稱為十祖云。

法師皓端。嘉禾張氏。聞玄燭時稱十祖。遂往參學。即悟一心三觀之旨。誓心山居二十餘年。身無長衣口無異味。坐唯一榻門不設關。本朝建隆初。無疾坐亡。火浴舍利不知其算。得法者八十人。

法師善勤。天臺人。無相以主席請于郡。時以師高行為之舉。及遷凈名。舉樝庵繼其席。樝庵遷赤城。眾舉利赟繼。赟赴寶藏。部使者。復以無相卑。師以眾不足容。乃別遷勝地增建棟宇。時謂安清凈眾講妙教觀。宜天人之交助也。

【現代漢語翻譯】 現代漢語譯本： 賴以濟（Lai Yiji）： 法師恭敬地說，他是建業人（Jianye，今南京）。早年學習天臺宗的教義。光化二年（Guanghua，唐朝年號），在永嘉寺（Yongjia Temple）講解佛經，依據《俱舍論》（Abhidharma-kosa）闡述小乘入道的五個階段，著有《柝玄記》（Tuoxuan Ji）二卷。法師的修行非常精妙，最初學習天臺宗的教義，後來隱居在泰山（Mount Tai），用草結成衣服，拾取野果充飢。修習法華三昧（Lotus Samadhi）時，感應到普賢菩薩（Samantabhadra）現身證明。之後專心持誦《彌陀經》（Amitabha Sutra），在一個夜晚，看見琉璃寶地，阿彌陀佛（Amitabha）與兩位菩薩從地中涌出，立於空中。僖宗皇帝（Emperor Xizong of Tang）聽聞他的名聲，下詔賜號『常精進菩薩』。後來有一天再次見到寶地，對身邊的人說：『我沒有觀想，而寶地再次顯現，往生安養凈土（Sukhavati）的日期到了。』當天就右脅吉祥臥安詳圓寂。 法師子麟（Zilin）： 四明（Siming，今寧波）人。五代唐朝清泰二年（Qingtai，後唐年號），前往高麗（Goryeo）、百濟（Baekje）、日本等國弘揚智者大師（Zhiyi）的教義。高麗派遣使者李仁日（Li Renri）護送法師西歸。吳越王錢镠（Qian Liu）在郡城建造寺院來安置他的僧眾（就是現在的東壽昌寺（Dongshouchang Temple））。 法師玄燭（Xuanzhu）： 在戒律、德行、禪定、智慧、法門等方面都有很高的造詣，講解和傳唱宗門教義，是當時非常傑出的人物。大順初年（Dashun，唐朝年號），在帝都傳法，有數百名學徒跟隨。當時的人認為他可以繼承荊溪湛然（Zhanran of Jingxi），尊稱他為天臺宗第十祖。 法師皓端（Haoduan）： 嘉禾（Jiahe，今嘉興）人張氏。聽聞玄燭法師當時被稱為天臺宗第十祖，於是前去參學，立刻領悟了一心三觀（One Mind Three Contemplations）的宗旨。發誓在山中隱居二十多年，身上沒有多餘的衣服，口中沒有其他的味道。坐的只有一張床，門上不設門閂。本朝建隆初年（Jianlong，北宋年號），無疾而終。火化后得到的舍利數量無法計算。得到他傳法的有八十人。 法師善勤（Shanqin）： 天臺（Tiantai）人。無相寺（Wuxiang Temple）的主持邀請他到寺院講法，當時因為法師高尚的品行而推舉他。等到他遷往凈名寺（Jingming Temple）時，推舉樝庵（Zha'an）繼任他的位置。樝庵遷往赤城（Chicheng），僧眾推舉利赟（Li Yun）繼任。利赟前往寶藏寺（Baozang Temple）。地方長官又認為無相寺狹小，法師認為寺院不足以容納僧眾，於是另外遷往勝地，增建房屋。當時的人認為，安置清凈的僧眾，講解精妙的教觀，是應該得到天人的幫助的。

【English Translation】 English version: Lai Yiji: The Dharma Master respectfully said that he was a native of Jianye (present-day Nanjing). He studied the Tiantai teachings early in life. In the second year of Guanghua (a Tang Dynasty era), he lectured on scriptures at Yongjia Temple, expounding on the five stages of entry into the path of the Hinayana based on the Abhidharma-kosa, and authored two volumes of Tuoxuan Ji. The Dharma Master's practice was very exquisite. He initially studied the Tiantai teachings and later secluded himself on Mount Tai, making clothes from grass and eating wild fruits. When practicing the Lotus Samadhi, he sensed the manifestation of Samantabhadra Bodhisattva as proof. Afterwards, he focused on reciting the Amitabha Sutra, and one night, he saw a land of lapis lazuli, with Amitabha Buddha and two Bodhisattvas emerging from the ground and standing in the air. Emperor Xizong of Tang heard of his reputation and issued an edict bestowing upon him the title 'Bodhisattva of Constant Diligence'. Later, one day, he saw the precious land again and said to those around him, 'I did not visualize, yet the precious land appears again. The date of rebirth in Sukhavati is near.' That day, he passed away peacefully, lying on his right side in the auspicious posture. Zilin: A native of Siming (present-day Ningbo). In the second year of Qingtai (a Later Tang Dynasty era), he went to Goryeo, Baekje, and Japan to propagate the teachings of Master Zhiyi. Goryeo sent an envoy, Li Renri, to escort the Dharma Master back west. Qian Liu, the King of Wuyue, built a monastery in the city to accommodate his sangha (now Dongshouchang Temple). Xuanzhu: He was highly accomplished in precepts, virtue, samadhi, wisdom, and Dharma gates, lecturing and chanting the teachings of the sect, and was an outstanding figure of his time. In the early years of Dashun (a Tang Dynasty era), he transmitted the Dharma in the capital, with hundreds of disciples following him. People at the time believed that he could succeed Zhanran of Jingxi and revered him as the tenth patriarch of the Tiantai school. Haoduan: A Zhang from Jiahe (present-day Jiaxing). Hearing that Dharma Master Xuanzhu was known as the tenth patriarch of the Tiantai school, he went to study with him and immediately understood the essence of the One Mind Three Contemplations. He vowed to live in seclusion in the mountains for more than twenty years, without extra clothes on his body or different flavors in his mouth. He sat only on one bed, and the door was not bolted. In the early years of Jianlong (a Northern Song Dynasty era), he passed away peacefully without illness. The number of sariras obtained after cremation was incalculable. Eighty people received his Dharma transmission. Shanqin: A native of Tiantai. The abbot of Wuxiang Temple invited him to lecture at the temple, and he was recommended because of his noble conduct. When he moved to Jingming Temple, Zha'an was recommended to succeed him. When Zha'an moved to Chicheng, the sangha recommended Li Yun to succeed him. Li Yun went to Baozang Temple. The local official considered Wuxiang Temple to be small, and the Dharma Master believed that the temple was not large enough to accommodate the sangha, so he moved to a scenic spot and built more buildings. People at the time believed that accommodating a pure sangha and lecturing on the profound teachings should receive the help of gods and humans.

法師元穎。吳興人。政和二年。于郡城開元建智者院。日居慈霔閣。秉筆著書。自正像統紀終教藏目錄凡百卷。名天臺宗元錄。序次古今諸師行事。為山家之盛典云。又述法華靈瑞集為十科。始於普賢證明終至香光表相。郡補為都師。有招權者。誣以事民。其衣聞者流涕。而師不為慍。幅巾布褐。遨遊人間。隨時升沈。晚在鹽橋菴廬誦經課佛。一夕面西危坐。欣然神化。焚龕之日舍利布地。

法師曇照。四明人。受業方廣。宣和初。述天臺別傳注。最為詳委。學者韙之。

法師志因。賜號普照。少學天臺之道修凈土行。五十年法服未嘗去體。嘗因寇擾入山避亂。唯攜觸服。方欲登圊。寇已逼近。師易衣石上從容洗漱。寇不敢犯。識者嘆仰。謂之遊行無畏。其斯人乎。

法師志昭。居左溪述釋迦譜。稱躬稟叔父鎧庵微旨。及編次歷代宗承圖。後學於是有考。

王闐。四明慈溪人。自號無功叟。家世名儒。再舉進士不得志。布衣蔬食遍詢講席。晚年唯專唸佛。以所得旨意述凈土自信錄。其序略云。眾生本心具四凈土。如同居者在具縛凡夫即可依之。其餘三土。至斷惑聖人始獲證入焉。且往生一門有二凈業。曰正觀。默照本心也。曰助行。備修萬善也。正觀與助行並進。則了達四凈土矣。止有愿等

【現代漢語翻譯】 現代漢語譯本： 法師元穎（Yuanying），吳興（Wuxing）人。政和二年，在郡城開元（Kaiyuan）建立智者院（Zhizhe Yuan），日常居住在慈霔閣（Cishu Ge），秉筆著書，從《正像統紀》（Zhengxiang Tongji）到《教藏目錄》（Jiaozang Mulu），共計百卷，名為《天臺宗元錄》（Tiantai Zong Yuanlu）。書中按順序記載了古今各位大師的行事，被認為是山家（Shanjia，指天臺宗）的盛典。他又撰寫了《法華靈瑞集》（Fahua Lingrui Ji），分為十科，從普賢（Puxian）證明開始，到香光（Xiangguang）表相結束。郡里任命他為都師（Dushi）。有人受人指使，誣陷他擾民。聽到這件事的人都流下了眼淚，而法師並不生氣，只是戴著頭巾，穿著粗布衣服，在人間遊歷，隨遇而安。晚年在鹽橋庵（Yanqiao An）誦經課佛，一天晚上，面向西方端坐，安詳地圓寂了。焚化遺體時，舍利（Sheli）遍佈地面。 法師曇照（Tanzhao），四明（Siming）人，在方廣（Fangguang）學習。宣和（Xuanhe）初年，撰寫了《天臺別傳注》（Tiantai Biezhuanchu），內容非常詳細，學者們都認為很好。 法師志因（Zhiyin），被賜號普照（Puzhao）。年輕時學習天臺宗的道理，修習凈土法門。五十年間，法衣從未離身。曾經因為寇亂進入山中避難，只帶著觸服（chufu，僧人用的拂塵）。正要上廁所時，寇賊已經逼近。法師在石頭上更換衣服，從容地洗漱，寇賊不敢侵犯。有見識的人感嘆敬佩，稱他為『無畏』，大概就是這種人吧。 法師志昭（Zhizhao），居住在左溪（Zuoxi），撰寫了《釋迦譜》（Shijia Pu），聲稱親自稟承叔父鎧庵（Kai'an）的精微旨意。他還編纂了《歷代宗承圖》（Lidai Zongcheng Tu），後來的學者因此有了依據。 王闐（Wang Tian），四明慈溪（Cixi）人，自號無功叟（Wugong Sou）。家世是著名的儒生，多次參加進士考試都沒有考中。他穿著布衣，吃著素食，廣泛地詢問各個講席。晚年只專注于唸佛，用自己領悟的旨意撰寫了《凈土自信錄》（Jingtu Zixin Lu）。他的序言大概是說，眾生的本心具備四種凈土（Jingtu），如同居住者在具縛凡夫（Jufu Fanfu）即可依靠它。其餘三種凈土，要到斷惑的聖人才能證入。而且往生一門有兩種凈業（Jingye），一是正觀（Zhengguan），默默地照見本心；二是助行（Zhuxing），修習各種善行。正觀與助行並進，就能了達四種凈土了。只有愿等。

【English Translation】 English version: Master Yuanying, a native of Wuxing. In the second year of Zhenghe, he established the Zhizhe Monastery in the prefectural city of Kaiyuan, residing daily in the Cishu Pavilion. He devoted himself to writing, compiling a hundred volumes from the 'Zhengxiang Tongji' to the 'Catalogue of the Teachings,' titled 'The Comprehensive Record of the Tiantai School' (Tiantai Zong Yuanlu). The book chronologically records the deeds of masters from ancient to modern times and is considered a grand canon of the Shanjia (referring to the Tiantai School). He also compiled the 'Collection of Miraculous Events of the Lotus Sutra' (Fahua Lingrui Ji) in ten sections, beginning with the attestation of Samantabhadra (Puxian) and ending with the manifestation of fragrant light (Xiangguang). The prefecture appointed him as Dushi (chief monk). Someone, instigated by others, falsely accused him of disturbing the people. Those who heard of this shed tears, but the master was not angered. Wearing a headscarf and coarse cloth, he traveled among people, adapting to circumstances. In his later years, he recited scriptures and practiced Buddhism at the Yanqiao Hermitage, and one evening, he sat facing west and passed away peacefully. When his body was cremated, relics (Sheli) were scattered across the ground. Master Tanzhao, a native of Siming, studied at Fangguang. In the early years of Xuanhe, he wrote 'Annotations on the Separate Transmission of the Tiantai School' (Tiantai Biezhuanchu), which was very detailed and highly regarded by scholars. Master Zhiyin, bestowed the title Puzhao. In his youth, he studied the doctrines of the Tiantai School and practiced the Pure Land path. For fifty years, his monastic robes never left his body. Once, during a bandit disturbance, he entered the mountains to avoid the chaos, carrying only his chufu (a fly-whisk used by monks). As he was about to go to the toilet, the bandits were already approaching. The master changed his clothes on a stone and calmly washed himself, and the bandits dared not offend him. Those who knew of this sighed in admiration, calling him 'Fearless.' Was he not such a person? Master Zhizhao, residing in Zuoxi, wrote the 'Genealogy of Shakyamuni' (Shijia Pu), claiming to have personally received the subtle teachings of his uncle, K'ai-an. He also compiled the 'Chart of Successive Lineages Through the Ages' (Lidai Zongcheng Tu), providing a basis for later scholars. Wang Tian, a native of Cixi in Siming, styled himself Wugong Sou. His family were renowned Confucian scholars. He repeatedly failed the imperial examinations. Dressed in plain clothes and eating vegetarian food, he widely consulted various lecturers. In his later years, he focused solely on reciting the Buddha's name and wrote the 'Record of Self-Confidence in the Pure Land' (Jingtu Zixin Lu) based on his understanding. His preface roughly states that the fundamental mind of sentient beings possesses four Pure Lands (Jingtu), just as a resident in the realm of ordinary beings bound by karma (Jufu Fanfu) can rely on it. The other three Pure Lands can only be attained by sages who have severed delusions. Furthermore, there are two types of pure karma (Jingye) for rebirth in the Pure Land: first, right contemplation (Zhengguan), silently illuminating the fundamental mind; second, auxiliary practices (Zhuxing), cultivating various good deeds. When right contemplation and auxiliary practices advance together, one can fully understand the four Pure Lands. Only vows, etc.

事善者。近生凡聖同居。而遠作上三土之因也。以此論之。則凈土者。正是究理菩薩所登境界。而相容悠悠眾生迴向漸修耳。又云圓機體道是最上凈業。茍加愿以導之。即預優品。愚樸之輩。但稱佛發願者亦莫不生。觀凈土一門。則知聖人無棄物也。彼但守癡空之人。以無礙無修。起自障心。絕他學路。乃高其言曰。凈土末事何足道哉。發是言者可哀也矣。紹興十六年四月丁卯之夕。忽聞異香滿室。謂弟沙門思齊曰。此吾所修凈業有感也。乃沐浴更衣。面西趺坐而化。焚其軀得舍利如菽者百八粒(此卷四十三人。本紀惟錄二十二人。餘二十一人。皆見別傳。故以小字釋之)。

佛祖統紀卷第二十二(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十三

宋景定四明東湖沙門志盤撰

歷代傳教表第九

北齊悟一心三智之旨。以授南嶽。南嶽修之以授智者。智者始以五時八教開張一化。而歸宗於法華本跡之妙。既發其解必立之行。於是說己心中所行。以示一心三智之證。載之文字。用以印心。以教後世。自北齊上法龍猛。下逮法智。為十七世。作歷代傳教表。

梁

武帝(蕭衍受齊禪都建康稱南朝)天監元年(壬辰盡十八年)普通元年(庚子盡

【現代漢語翻譯】 現代漢語譯本：行善之人，近期可生於凡聖同居土（指凡夫和聖人共同居住的凈土），長遠來看，是成就上三土（指方便有餘土、實報莊嚴土、常寂光土）之因。以此來看，凈土正是究竟真理的菩薩所登臨的境界，同時也相容那些悠悠眾生迴向漸修。又說，圓頓根機體悟佛道是最上等的凈業，如果加上願力引導，就能預先進入上品往生之列。那些愚笨樸實的人，只要稱念佛名併發愿，沒有不往生的。觀察凈土法門，可知聖人沒有捨棄任何眾生。那些只守著空洞理論的人，以無礙無修的邪見，障礙自己的心，斷絕他人學習的道路，還高談闊論說：『凈土是小事，不值得一提。』說這種話的人真是可悲啊！紹興十六年四月丁卯之夜，忽然聞到異香充滿房間，（僧人）告訴他的弟弟沙門思齊說：『這是我所修的凈業有了感應啊。』於是沐浴更衣，面向西方跏趺而坐，圓寂了。火化他的遺體，得到像豆子一樣大小的舍利一百零八粒（此卷記載了四十三人，本紀只記錄了二十二人，其餘二十一人都見於其他傳記，所以用小字註釋）。 《佛祖統紀》卷第二十二（終） 大正藏第49冊 No. 2035 《佛祖統紀》 《佛祖統紀》卷第二十三 宋景定年間四明東湖沙門志盤撰 《歷代傳教表》第九 北齊時有人領悟了一心三智（指一心具足空、假、中三種智慧）的宗旨，傳授給南嶽（指慧思禪師）。南嶽禪師修習後傳授給智者（指智顗大師）。智者大師開始用五時八教（指佛陀教化的五個時期和八種教法）來弘揚佛法，最終歸宗于《法華經》本跡二門的奧妙。既然闡發了義理，必定建立修行。於是講述自己心中所修行的，來展示一心三智的證悟，記載在文字中，用來印證心性，以教導後世。從北齊的上法龍猛（菩薩），下至法智（智顗大師），共十七世。作《歷代傳教表》。 梁 武帝（蕭衍，取代齊朝在建康稱帝，建立南朝）天監元年（壬辰年，共十八年）普通元年（庚子年，盡……）

【English Translation】 English version: Those who perform good deeds will, in the near future, be born in the Land of Coexistence of Ordinary Beings and Sages (referring to the Pure Land where ordinary people and sages reside together), and in the long run, they will create the causes for the Upper Three Lands (referring to the Land of Expedient Abode with Remainder, the Land of True Reward and Adornment, and the Land of Eternal Tranquility and Light). From this perspective, the Pure Land is precisely the realm attained by Bodhisattvas who have thoroughly understood the truth, while also accommodating those sentient beings who gradually cultivate through dedication. It is also said that the perfect and sudden realization of the Buddha-way is the supreme Pure Land karma. If one adds the guidance of vows, one can enter the ranks of superior rebirth in advance. Those who are foolish and simple, as long as they recite the Buddha's name and make vows, will without exception be reborn. Observing the Pure Land Dharma gate, one can know that sages do not abandon any sentient beings. Those who only adhere to empty theories, with the perverse view of non-obstruction and non-cultivation, obstruct their own minds and cut off the path of learning for others, and even boastfully say: 'The Pure Land is a trivial matter, not worth mentioning.' Those who say such things are truly pitiful! On the night of Dingmao in the fourth month of the sixteenth year of Shaoxing, suddenly a strange fragrance filled the room. (The monk) told his younger brother, the Shramana Siqi, 'This is a response to my Pure Land karma.' Then he bathed and changed his clothes, sat in the lotus position facing west, and passed away peacefully. Cremating his body, he obtained one hundred and eight relics the size of beans (This volume records forty-three people, but the main record only records twenty-two people, and the remaining twenty-one people are found in other biographies, so they are annotated in small characters). Chronicles of the Buddhist Patriarchs, Volume 22 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs Chronicles of the Buddhist Patriarchs, Volume 23 Compiled by Shramana Zhipan of Donghu, Siming, during the Jingding period of the Song Dynasty Table of Successive Transmissions of Teachings, Ninth During the Northern Qi Dynasty, someone understood the essence of the One Mind and Three Wisdoms (referring to the One Mind possessing the three wisdoms of emptiness, provisional existence, and the Middle Way) and transmitted it to Nanyue (referring to Chan Master Huisi). Chan Master Nanyue practiced it and transmitted it to Zhiyi (referring to Great Master Zhiyi). Great Master Zhiyi began to propagate the Dharma using the Five Periods and Eight Teachings (referring to the five periods and eight types of teachings of the Buddha), ultimately returning to the profoundness of the Original and Manifested Traces of the Lotus Sutra. Since he expounded the meaning, he must establish practice. Therefore, he spoke of what he practiced in his heart to demonstrate the realization of the One Mind and Three Wisdoms, recorded in writing, to verify the nature of the mind, in order to teach future generations. From the Upper Dharma Longmeng (Bodhisattva) of the Northern Qi Dynasty to the Lower Dharma Zhi (Great Master Zhiyi), there were seventeen generations in total. He compiled the 'Table of Successive Transmissions of Teachings'. Liang Emperor Wu (Xiao Yan, who replaced the Qi Dynasty and proclaimed himself emperor in Jiankang, establishing the Southern Dynasty) Tianjian first year (Renchen year, a total of eighteen years) Putong first year (Gengzi year, until...)

七年)大通元年(丁未盡八年)大同元年(丁卯盡十二年)大同中。二祖文禪師。于北朝河南。為思禪師說三觀。當東魏孝靜帝天平間。太清元年(丁卯盡三年)

簡文帝(綱武帝第三子)天寶元年(庚午盡二年)

元帝(繹武帝第七子)承聖元年(壬申盡三年)

敬帝(方智元帝第九子)紹泰元年(乙亥)太平元年(丙子)

陳

武帝(陳霸先受梁禪都建康)永定元年(丁丑盡三年)

文帝(茜武帝兄始興王子)天嘉元年(庚辰盡六年)

三祖思禪師于北朝光州大蘇山。為顗禪師。說四安樂行。示普賢道場。當北齊廢帝乾明元年。天康元年(丙戌)

廢帝(伯宗文帝二子)光大元年(丁亥盡二年)

二年。思禪師。為南嶽帝君授戒法。

宣帝(頊始興王第二子)大建元年(己丑盡十四年)

四祖顗禪師。于金陵瓦官寺為儀同沈君理僕射徐陵等開法華經題。一夏開釋大義。白馬敬韶等咸北面受業。自此後常講大智度論。說次第禪門。及為尚書毛喜說六妙門。

大建中南嶽思禪師。為海東玄光法師說法華安樂行。歸國演教。為高麗東國傳教之始。

大建九年六月二十二日。南嶽禪師示寂。

少帝(叔寶宣帝長子)

至德

【現代漢語翻譯】 現代漢語譯本 （七年）大通元年（丁未年，持續到第八年）大同元年（丁卯年，持續到第十二年）大同年間。二祖慧文禪師在北朝河南，為慧思禪師講解三觀。當時是東魏孝靜帝天平年間，太清元年（丁卯年，持續三年）。

簡文帝（蕭綱，武帝第三子）天寶元年（庚午年，持續到第二年）。

元帝（蕭繹，武帝第七子）承聖元年（壬申年，持續三年）。

敬帝（蕭方智，元帝第九子）紹泰元年（乙亥年），太平元年（丙子年）。

陳

武帝（陳霸先，接受梁朝禪讓，定都建康）永定元年（丁丑年，持續三年）。

文帝（陳蒨，武帝兄長始興王之子）天嘉元年（庚辰年，持續六年）。

三祖慧思禪師在北朝光州大蘇山，為智顗禪師講解四安樂行，展示普賢道場。當時是北齊廢帝乾明元年，天康元年（丙戌年）。

廢帝（陳伯宗，文帝二子）光大元年（丁亥年，持續二年）。

二年，慧思禪師為南嶽帝君授戒法。

宣帝（陳頊，始興王第二子）大建元年（己丑年，持續十四年）。

四祖智顗禪師在金陵瓦官寺為儀同沈君理、僕射徐陵等講解《法華經》經題，一個夏天闡釋了經文的大義。白馬敬韶等人全都北面拜師學習。自此以後，智顗禪師經常講《大智度論》，講解《次第禪門》，以及為尚書毛喜講解《六妙門》。

大建年間，南嶽慧思禪師為海東玄光法師講解《法華安樂行》，玄光法師回國弘揚佛法，是高麗東國傳教的開始。

大建九年六月二十二日，南嶽慧思禪師圓寂。

少帝（陳叔寶，宣帝長子）

至德

【English Translation】 English version 7th year) Datong 1st year (Dingwei year, lasting until the 8th year) Datong 1st year (Dingmao year, lasting until the 12th year) During the Datong period. The Second Patriarch Huìwén Chan Master expounded the Threefold Contemplation (sān guān) to Huìsī Chan Master in Henan, Northern Dynasty. It was during the Tianping era of Emperor Xiaojing of Eastern Wei, Taìqīng 1st year (Dingmao year, lasting for three years).

Emperor Jianwen (Xiāo Gāng, the third son of Emperor Wu) Tianbao 1st year (Gengwu year, lasting until the 2nd year).

Emperor Yuan (Xiāo Yì, the seventh son of Emperor Wu) Chengsheng 1st year (Renshen year, lasting for three years).

Emperor Jing (Xiāo Fāngzhì, the ninth son of Emperor Yuan) Shaotai 1st year (Yihai year), Taiping 1st year (Bingzi year).

Chen Dynasty

Emperor Wu (Chén Bàxiān, received the abdication from the Liang Dynasty, establishing the capital in Jiankang) Yongding 1st year (Dingchou year, lasting for three years).

Emperor Wen (Chén Qiàn, the son of Prince Shixing, the elder brother of Emperor Wu) Tianjia 1st year (Gengchen year, lasting for six years).

The Third Patriarch Huìsī Chan Master expounded the Four Peaceful Practices (sì ānlè xíng) to Zhìyǐ Chan Master at Mount Dasu in Guang Prefecture, Northern Dynasty, and demonstrated the Samantabhadra Mandala (Pǔxián dàochǎng). It was during the Qianming 1st year of the deposed Emperor of Northern Qi, Tiankang 1st year (Bingxu year).

Deposed Emperor (Chén Bózōng, the second son of Emperor Wen) Guangda 1st year (Dinghai year, lasting for two years).

In the 2nd year, Huìsī Chan Master conferred the precepts (jiè fǎ) to the Lord of Mount Nan.

Emperor Xuan (Chén Xū, the second son of the Prince of Shixing) Dajian 1st year (Jichou year, lasting for fourteen years).

The Fourth Patriarch Zhìyǐ Chan Master lectured on the title of the Lotus Sutra (Fǎ Huá Jīng) at Waguan Temple in Jinling for Yitong Shen Junli, Minister Xu Ling, and others, explaining the profound meaning of the sutra in one summer. Bai Ma Jìngsháo and others all faced north to receive teachings. From then on, Zhìyǐ Chan Master often lectured on the Mahaprajnaparamita Sastra (Dà Zhì Dù Lùn), explained the Gradual Gate to Dhyana (Cìdì Chánmén), and explained the Six Subtle Dharma Gates (Liù Miào Mén) for Minister Mao Xi.

During the Dajian period, Huìsī Chan Master of Mount Nan lectured on the Peaceful Practices of the Lotus Sutra (Fǎ Huá Ānlè Xíng) for Dharma Master Xuánguāng from Haidong, who returned to his country to propagate the teachings, marking the beginning of the transmission of Buddhism to Goryeo (Gaoli) in the Eastern Country.

On the 22nd day of the sixth month of the 9th year of Dajian, Chan Master Huìsī of Mount Nan passed away.

Young Emperor (Chén Shūbǎo, the eldest son of Emperor Xuan)

Zhìdé

元年(癸卯盡四年)

至德三年。詔瓦官顗禪師。赴太極殿開大智度論題。仁王般若經題。還靈曜寺就講。時百座居左。五等居右。慧曠慧辯。皆奉敕難問。天子臨筵聽法。百僚盡敬。

至德四年。詔迎顗禪師。居光宅寺。帝幸寺聽講仁王。躬禮三拜。

禎明元年(丁未盡三年)顗禪師。于光宅講法華經。章安預聽。

隋

文帝(楊堅相周靜帝受禪都長安)

開皇十年(庚戌是年陳亡始稱正統盡二十一年)

開皇十一年。晉王總管揚州。迎顗禪師于大聽事。設千僧齋授菩薩戒。師名晉王為總持王。上師號稱智者。

開皇十二年。智者禪師于荊州當陽玉泉山為關王父子授戒。

開皇十三年。智者禪師。于玉泉說法華玄義。章安預聽。

開皇十四年。智者禪師。于玉泉說摩訶止觀。章安預聽。是年過岳陽為刺史王宣武授大乘戒法。為學士曇捷等講金光明經。

開皇十五年七月。智者禪師。至揚州禪眾寺。以所著凈名義疏。奉上晉王。九月辭歸天臺。

開皇十七年九月。智者禪師。于天臺佛隴為諸弟子口授觀心論。十一月。于石城寺為弟子說十如。四不生。十法界。三觀。四無量心。四悉檀。四諦。十二因緣。六波羅密。一一法門。是月二十四

【現代漢語翻譯】 現代漢語譯本 （癸卯年結束后的第四年） 至德三年，皇帝下詔讓瓦官顗禪師前往太極殿講解《大智度論》和《仁王般若經》的要義。之後返回靈曜寺繼續講經。當時，一百位高僧坐在左邊，五等爵位的官員坐在右邊。慧曠和慧辯兩位法師奉旨提出疑問。皇帝親自臨席聽法，百官都非常恭敬。 至德四年，皇帝下詔迎接顗禪師，讓他住在光宅寺。皇帝親自前往寺廟聽講《仁王經》，並恭敬地行了三次禮拜。 禎明元年（丁未年結束后的第三年），顗禪師在光宅寺講解《法華經》，章安法師參與聽講。 隋 文帝（楊堅取代北周靜帝即位，定都長安） 開皇十年（庚戌年，陳朝滅亡，隋朝開始成為正統王朝，此後共二十一年） 開皇十一年，晉王楊廣總管揚州，在揚州大聽事迎接顗禪師，設千僧齋並授予菩薩戒。顗禪師稱晉王為『總持王』，人們尊稱顗禪師為『智者』。 開皇十二年，智者禪師在荊州當陽玉泉山為關羽（關王）及其子授戒。 開皇十三年，智者禪師在玉泉山講解《法華玄義》，章安法師參與聽講。 開皇十四年，智者禪師在玉泉山講解《摩訶止觀》，章安法師參與聽講。這年，智者禪師路過岳陽，為刺史王宣武授予大乘戒法，併爲學士曇捷等人講解《金光明經》。 開皇十五年七月，智者禪師到達揚州禪眾寺，將自己所著的《凈名義疏》獻給晉王。九月，智者禪師辭別晉王返回天臺山。 開皇十七年九月，智者禪師在天臺山佛隴為眾弟子口述《觀心論》。十一月，在石城寺為弟子講解十如、四不生、十法界、三觀、四無量心、四悉檀、四諦、十二因緣、六波羅密等各種法門。是年十一月二十四日。

【English Translation】 English version (The fourth year after the end of the year Gui Mao) In the third year of the Zhi De era, the emperor issued an edict summoning Chan Master Yi of Waguan Temple to the Taiji Hall to lecture on the essentials of the Mahaprajnaparamita-sastra (Dazhidu Lun) (Great Treatise on the Perfection of Wisdom) and the Renwang Banruo Jing (Renwang Banruo Jing) (The Humane King Prajna Sutra). Afterwards, he returned to Lingyao Temple to continue his lectures. At that time, one hundred eminent monks were seated on the left, and officials of the fifth rank were seated on the right. Dharma Masters Huikuang and Huibian were ordered to raise questions. The emperor personally attended the lectures, and all the officials showed great respect. In the fourth year of the Zhi De era, the emperor issued an edict to welcome Chan Master Yi to reside at Guangzhai Temple. The emperor personally went to the temple to listen to the lectures on the Renwang Jing (Renwang Jing) (Humane King Sutra) and respectfully performed three prostrations. In the first year of the Zhenming era (the third year after the end of the year Ding Wei), Chan Master Yi lectured on the Lotus Sutra (Fahua Jing) at Guangzhai Temple, and Dharma Master Zhang'an participated in the lectures. Sui Dynasty Emperor Wen (Yang Jian usurped the throne from Emperor Jing of the Northern Zhou Dynasty and established his capital in Chang'an) The tenth year of the Kaihuang era (the year Gengxu, the Chen Dynasty was overthrown, and the Sui Dynasty began to be recognized as the legitimate dynasty, lasting for twenty-one years thereafter) In the eleventh year of the Kaihuang era, Prince Jin, Yang Guang, governed Yangzhou and welcomed Chan Master Yi to the Great Hearing Hall in Yangzhou, where he held a thousand-monk vegetarian feast and received the Bodhisattva precepts. Chan Master Yi named Prince Jin 'King of Total Retention' (Zongchi Wang), and people respectfully referred to Chan Master Yi as 'Wise One' (Zhizhe). In the twelfth year of the Kaihuang era, Wise One Chan Master transmitted the precepts to Guan Yu (Lord Guan) and his son at Yuquan Mountain in Dangyang, Jingzhou. In the thirteenth year of the Kaihuang era, Wise One Chan Master lectured on the Profound Meaning of the Lotus Sutra (Fahua Xuanyi) at Yuquan Mountain, and Dharma Master Zhang'an participated in the lectures. In the fourteenth year of the Kaihuang era, Wise One Chan Master lectured on the Great Calming and Contemplation (Mohe Zhiguan) at Yuquan Mountain, and Dharma Master Zhang'an participated in the lectures. In this year, Wise One Chan Master passed by Yueyang and transmitted the Mahayana precepts to the governor Wang Xuanwu, and lectured on the Golden Light Sutra (Jin Guangming Jing) for scholars Tan Jie and others. In the seventh month of the fifteenth year of the Kaihuang era, Wise One Chan Master arrived at Chanzhong Temple in Yangzhou and presented his own commentary, the Commentary on the Vimalakirti Sutra (Jingming Yishu), to Prince Jin. In the ninth month, Wise One Chan Master bid farewell to Prince Jin and returned to Mount Tiantai. In the ninth month of the seventeenth year of the Kaihuang era, Wise One Chan Master orally transmitted the Treatise on Contemplating the Mind (Guanxin Lun) to his disciples at Folong on Mount Tiantai. In the eleventh month, at Shicheng Temple, he lectured to his disciples on the Ten Suchnesses (Shi Ru), the Four Non-Arisings (Si Bu Sheng), the Ten Dharma Realms (Shi Fajie), the Three Contemplations (San Guan), the Four Immeasurable Minds (Si Wuliang Xin), the Four Kinds of Approach (Si Xitan), the Four Noble Truths (Si Di), the Twelve Links of Dependent Origination (Shi Er Yinyuan), and the Six Paramitas (Liu Balami), among other Dharma teachings. This was on the twenty-fourth day of the eleventh month.

日。示寂于石城彌勒石佛像前。

仁壽元年(辛酉盡四年)

煬帝(廣文帝第二子)大業元年(乙丑盡十二年)

恭帝(隋煬帝子)義寧元年(丁丑盡一年)

五祖章安禪師。于天臺國清寺為法華威禪師。說止觀心要。

唐

高祖(李淵受隋禪都長安)武德元年(戊寅盡九年)

太宗(世民高祖次子)

貞觀元年(丁亥盡二十三年)

貞觀六年八月七日章安禪師。於國清寺。示寂

貞觀二十年。召法華威禪師。授朝散大夫引駕四大師。

高宗(治太宗第九子)

永徽元年(庚戌盡六年)

永徽六年。召天宮威禪師。授朝散大夫引駕四大師。與法華同職位。顯慶元年(丙辰盡五年)龍朔元年(辛酉盡三年)麟德元年(甲子盡二年)干封元年(丙寅盡二年)總章元年(戊辰盡二年)咸享元年(庚午盡四年)上元元年(甲戌盡二年)儀鳳元年(丙子盡三年)調露元年(己卯)永隆元年(庚辰)

十一月二十八日。法華禪師。示寂。開耀元年(辛巳)永淳元年(壬午)弘道元年(癸未)

則天高后(武氏高宗之後廢太子為廬陵王臨朝稱制)光宅元年(甲申)垂拱元年(乙酉盡四年)永昌元年(己丑)載初元年(庚寅二年)

【現代漢語翻譯】 現代漢語譯本 （某年）日，在石城彌勒石佛像前圓寂。

仁壽元年（辛酉年，共四年）

煬帝（楊廣，文帝第二子）大業元年（乙丑年，共十二年）

恭帝（隋煬帝之子）義寧元年（丁丑年，共一年）

五祖章安禪師，在天臺國清寺為法華威禪師講述《止觀心要》。

唐

高祖（李淵，接受隋朝禪讓，定都長安）武德元年（戊寅年，共九年）

太宗（李世民，高祖次子）

貞觀元年（丁亥年，共二十三年）

貞觀六年八月七日，章安禪師在國清寺圓寂。

貞觀二十年，召見法華威禪師，授予朝散大夫引駕四大師的官職。

高宗（李治，太宗第九子）

永徽元年（庚戌年，共六年）

永徽六年，召見天宮威禪師，授予朝散大夫引駕四大師的官職，與法華禪師同等職位。顯慶元年（丙辰年，共五年），龍朔元年（辛酉年，共三年），麟德元年（甲子年，共二年），干封元年（丙寅年，共二年），總章元年（戊辰年，共二年），咸亨元年（庚午年，共四年），上元元年（甲戌年，共二年），儀鳳元年（丙子年，共三年），調露元年（己卯年），永隆元年（庚辰年）。

十一月二十八日，法華禪師圓寂。開耀元年（辛巳年），永淳元年（壬午年），弘道元年（癸未年）。

則天高后（武氏，高宗之後，廢太子為廬陵王，臨朝稱制）光宅元年（甲申年），垂拱元年（乙酉年，共四年），永昌元年（己丑年），載初元年（庚寅年，二年）。

【English Translation】 English version （Date unspecified）Passed away in front of the Maitreya Stone Buddha statue in Shicheng.

Ren Shou 1st year (XinYou year, total of 4 years)

Emperor Yang (Yang Guang, the second son of Emperor Wen) Da Ye 1st year (YiChou year, total of 12 years)

Emperor Gong (son of Emperor Yang of Sui) Yi Ning 1st year (DingChou year, total of 1 year)

Chan Master Zhang'an, the Fifth Patriarch, lectured on 'The Essentials of Samatha-Vipassana' for Chan Master Fahua Wei at Guoqing Temple in Tiantai.

Tang Dynasty

Gaozu (Li Yuan, received the abdication from the Sui Dynasty, established the capital in Chang'an) Wu De 1st year (WuYin year, total of 9 years)

Taizong (Li Shimin, the second son of Gaozu)

Zhen Guan 1st year (DingHai year, total of 23 years)

On the 7th day of the 8th month of the 6th year of Zhen Guan, Chan Master Zhang'an passed away at Guoqing Temple.

In the 20th year of Zhen Guan, Chan Master Fahua Wei was summoned and granted the official title of 'Chaosan Daifu Yinjia Si Dashi'.

Gaozong (Li Zhi, the ninth son of Taizong)

Yong Hui 1st year (GengXu year, total of 6 years)

In the 6th year of Yong Hui, Chan Master Tiangong Wei was summoned and granted the official title of 'Chaosan Daifu Yinjia Si Dashi', with the same position as Fahua. Xian Qing 1st year (BingChen year, total of 5 years), Long Shuo 1st year (XinYou year, total of 3 years), Lin De 1st year (JiaZi year, total of 2 years), Gan Feng 1st year (BingYin year, total of 2 years), Zong Zhang 1st year (WuChen year, total of 2 years), Xian Heng 1st year (GengWu year, total of 4 years), Shang Yuan 1st year (JiaXu year, total of 2 years), Yi Feng 1st year (BingZi year, total of 3 years), Tiao Lu 1st year (JiMao year), Yong Long 1st year (GengChen year).

On the 28th day of the 11th month, Chan Master Fahua passed away. Kai Yao 1st year (XinSi year), Yong Chun 1st year (RenWu year), Hong Dao 1st year (GuiWei year).

Empress Zetian (Wu Shi, empress of Gaozong, deposed the crown prince as Prince of Luling, ruled as regent) Guang Zhai 1st year (JiaShen year), Chui Gong 1st year (YiYou year, total of 4 years), Yong Chang 1st year (JiChou year), Zai Chu 1st year (GengYin year, 2 years).

如意元年(壬辰盡二年)

如意二年。七祖天宮禪師。于東陽天宮為左溪朗禪師說止觀。延載元年(甲午)證聖元年(乙未)萬歲通天元年(丙申)神功元年(丁酉)聖曆元年(戊戌盡二年)久視元年(庚子)長安元年(辛丑盡四年)

中宗(顯高宗第七子母武后嘗廢為廬陵王)神龍元年(乙巳盡二年)景龍元年(丁未盡三年)

睿宗(旦高宗第八子)景雲元年(庚戌盡二年)先天元年(壬子)

玄宗(隆基睿宗第三子)

開元元年(癸丑盡二十九年)

開元十八年。八祖左溪禪師。于東陽左溪為荊溪然禪師說止觀。是年新羅法融等。傳教歸國。

天寶元年(壬午盡十四年)

天寶十三年九月十九日。左溪禪師示寂。

肅宗(亨玄宗第三子)至德元年(丙申盡二年)乾元元年(戊戌盡二年)上元元年(庚子盡二年)寶應元年(壬寅)

代宗(豫肅宗長子)廣德元年(癸卯盡二年)永泰元年(乙巳)

大曆元年(丙午盡十四年)

大曆中。九祖荊溪禪師。于天臺佛隴為邃法師說止觀。

德宗(適代宗長子)

建中元年(庚申盡四年)

建中三年二月五日。荊溪禪師于佛隴示寂。興元元年(甲子)貞元元年(乙丑盡廿

【現代漢語翻譯】 現代漢語譯本 如意元年（壬辰年，結束于第二年） 如意二年。七祖天宮禪師，在東陽天宮為左溪朗禪師講說止觀。延載元年（甲午年），證聖元年（乙未年），萬歲通天元年（丙申年），神功元年（丁酉年），聖曆元年（戊戌年，結束于第二年），久視元年（庚子年），長安元年（辛丑年，結束于第四年）。 中宗（顯，高宗第七子，母親武后曾廢黜他為廬陵王）神龍元年（乙巳年，結束于第二年），景龍元年（丁未年，結束于第三年）。 睿宗（旦，高宗第八子）景雲元年（庚戌年，結束于第二年），先天元年（壬子年）。 玄宗（隆基，睿宗第三子） 開元元年（癸丑年，結束于第二十九年） 開元十八年。八祖左溪禪師，在東陽左溪為荊溪然禪師講說止觀。這年新羅的法融等人，傳播佛教后回國。 天寶元年（壬午年，結束于第十四年） 天寶十三年九月十九日。左溪禪師圓寂。 肅宗（亨，玄宗第三子）至德元年（丙申年，結束于第二年），乾元元年（戊戌年，結束于第二年），上元元年（庚子年，結束于第二年），寶應元年（壬寅年）。 代宗（豫，肅宗長子）廣德元年（癸卯年，結束于第二年），永泰元年（乙巳年）。 大曆元年（丙午年，結束于第十四年） 大曆年間。九祖荊溪禪師，在天臺佛隴為邃法師講說止觀。 德宗（適，代宗長子） 建中元年（庚申年，結束于第四年） 建中三年二月五日。荊溪禪師在佛隴圓寂。興元元年（甲子年），貞元元年（乙丑年，結束于第二十年）

【English Translation】 English version Ru Yi Year 1 (Ren Chen year, ending in the second year) Ru Yi Year 2. The Seventh Ancestor, Chan Master Tiangong (Tiangong: Heavenly Palace), lectured on 'Śamatha-Vipassanā' for Chan Master Zuoxi Lang (Zuoxi Lang: Left Stream Lang) at Tiangong in Dongyang. Yanzai Year 1 (Jia Wu year), Zheng Sheng Year 1 (Yi Wei year), Wansui Tongtian Year 1 (Bing Shen year), Shengong Year 1 (Ding You year), Shengli Year 1 (Wu Xu year, ending in the second year), Jiushi Year 1 (Geng Zi year), Changan Year 1 (Xin Chou year, ending in the fourth year). Emperor Zhongzong (Xian, the seventh son of Emperor Gaozong, his mother Empress Wu once deposed him as the Prince of Luling) Shenlong Year 1 (Yi Si year, ending in the second year), Jinglong Year 1 (Ding Wei year, ending in the third year). Emperor Ruizong (Dan, the eighth son of Emperor Gaozong) Jingyun Year 1 (Geng Xu year, ending in the second year), Xiantian Year 1 (Ren Zi year). Emperor Xuanzong (Longji, the third son of Emperor Ruizong) Kaiyuan Year 1 (Gui Chou year, ending in the twenty-ninth year) Kaiyuan Year 18. The Eighth Ancestor, Chan Master Zuoxi (Zuoxi: Left Stream), lectured on 'Śamatha-Vipassanā' for Chan Master Jingxi Ran (Jingxi Ran: Jingxi Naturally) at Zuoxi in Dongyang. In this year, Dharma Master Farong (Farong: Dharma Glory) and others from Silla returned to their country after propagating Buddhism. Tianbao Year 1 (Ren Wu year, ending in the fourteenth year) On the 19th day of the 9th month of Tianbao Year 13, Chan Master Zuoxi passed away. Emperor Suzong (Heng, the third son of Emperor Xuanzong) Zhide Year 1 (Bing Shen year, ending in the second year), Qianyuan Year 1 (Wu Xu year, ending in the second year), Shangyuan Year 1 (Geng Zi year, ending in the second year), Baoying Year 1 (Ren Yin year). Emperor Daizong (Yu, the eldest son of Emperor Suzong) Guangde Year 1 (Gui Mao year, ending in the second year), Yongtai Year 1 (Yi Si year). Dali Year 1 (Bing Wu year, ending in the fourteenth year) During the Dali period. The Ninth Ancestor, Chan Master Jingxi (Jingxi: Jing Stream), lectured on 'Śamatha-Vipassanā' for Dharma Master Sui (Sui: Profound) at Folong (Folong: Buddha Ridge) in Tiantai. Emperor Dezong (Shi, the eldest son of Emperor Daizong) Jianzhong Year 1 (Geng Shen year, ending in the fourth year) On the 5th day of the 2nd month of Jianzhong Year 3, Chan Master Jingxi passed away at Folong. Xingyuan Year 1 (Jia Zi year), Zhenyuan Year 1 (Yi Chou year, ending in the twentieth year)

一年)貞元中。十祖邃法師。於國清。為修法師說止觀。

順宗(誦德宗長子)

永貞元年

邃法師於國清為日本最澄說止觀。盡寫一宗論疏以歸。為日本傳教之始。

憲宗(純順宗長子)元和元年(丙戌盡十五年)

穆宗(恒憲宗第三子)長慶元年(辛丑盡四年)

敬宗(湛穆宗長子)寶曆元年(乙巳盡二年)

文宗(昂穆宗次子)

大和元年(丁未盡九年)

大和中。十一祖修法師。于禪林。為外法師說止觀。開成元年(丙辰盡五年)

武宗(炎穆宗第五子)

會昌元年(辛酉盡六年)

會昌六年詔毀天下佛寺沙汰僧尼。

宣宗(忱憲宗十三子。武宗欲加害。遂逃難為沙門依齊安師。武宗崩群臣迎入京。即帝位)大中元年(丁卯盡十三年)

詔復會昌所廢寺院。

懿宗(催宣宗長子)咸通元年(庚辰盡十四年)

僖宗(溪懿宗第五子)

乾符元年(甲午盡六年)

乾符中十二祖外法師於國清為琇法師說止觀。廣明元年(庚子)中和元年(辛丑盡四年)光啟元年(乙巳盡三年)文德元年(戊申)

昭宗(曄懿宗第七子)龍紀元年(己酉)

十二祖琇法師於國清為竦法師說止觀法門。

【現代漢語翻譯】 現代漢語譯本： 貞元年間（一年），第十祖邃法師在國清寺為修法師講解《止觀》。 順宗（誦德宗長子） 永貞元年 邃法師在國清寺為日本的最澄（Saicho）（日本佛教天臺宗創始人）講解《止觀》，並完整抄寫了一宗的論疏帶回日本，這是日本傳教的開端。 憲宗（純順宗長子）元和元年（丙戌，共十五年） 穆宗（恒憲宗第三子）長慶元年（辛丑，共四年） 敬宗（湛穆宗長子）寶曆元年（乙巳，共二年） 文宗（昂穆宗次子） 大和元年（丁未，共九年） 大和年間，第十一祖修法師在禪林寺為外法師講解《止觀》。開成元年（丙辰，共五年） 武宗（炎穆宗第五子） 會昌元年（辛酉，共六年） 會昌六年，下詔摧毀天下佛寺，整頓僧尼。 宣宗（忱憲宗十三子，武宗想要加害他，於是逃難做了沙門，依附齊安師。武宗駕崩后，群臣迎接他入京，即位為帝）大中元年（丁卯，共十三年） 下詔恢復會昌年間被廢除的寺院。 懿宗（催宣宗長子）咸通元年（庚辰，共十四年） 僖宗（溪懿宗第五子） 乾符元年（甲午，共六年） 乾符年間，第十二祖外法師在國清寺為琇法師講解《止觀》。廣明元年（庚子），中和元年（辛丑，共四年），光啟元年（乙巳，共三年），文德元年（戊申）。 昭宗（曄懿宗第七子）龍紀元年（己酉） 第十二祖琇法師在國清寺為竦法師講解《止觀》法門。

【English Translation】 English version: During the Zhenyuan period (year one), the tenth patriarch, Dharma Master Sui, lectured on the 'Śamatha-Vipassanā' (止觀, Zhi Guan) at Guoqing Temple for Dharma Master Xiu. Emperor Shunzong (誦德宗長子, Song, the eldest son of Emperor Dezong) Yongzhen, year one Dharma Master Sui lectured on the 'Śamatha-Vipassanā' at Guoqing Temple for Saicho (最澄) (founder of the Tendai school of Japanese Buddhism) of Japan, and completely transcribed the commentaries and treatises of one school to take back to Japan. This was the beginning of the propagation of Buddhism in Japan. Emperor Xianzong (純順宗長子, Chun, the eldest son of Emperor Shunzong), Yuanhe, year one (Bingxu, lasting fifteen years) Emperor Muzong (恒憲宗第三子, Heng, the third son of Emperor Xianzong), Changqing, year one (Xinchou, lasting four years) Emperor Jingzong (湛穆宗長子, Zhan, the eldest son of Emperor Muzong), Baoli, year one (Yisi, lasting two years) Emperor Wenzong (昂穆宗次子, Ang, the second son of Emperor Muzong) Dahe, year one (Dingwei, lasting nine years) During the Dahe period, the eleventh patriarch, Dharma Master Xiu, lectured on the 'Śamatha-Vipassanā' at Chanlin Temple for Dharma Master Wai. Kaicheng, year one (Bingchen, lasting five years) Emperor Wuzong (炎穆宗第五子, Yan, the fifth son of Emperor Muzong) Huichang, year one (Xinyou, lasting six years) In the sixth year of Huichang, an edict was issued to destroy Buddhist temples throughout the land and to regulate monks and nuns. Emperor Xuanzong (忱憲宗十三子, Chen, the thirteenth son of Emperor Xianzong; Emperor Wuzong wanted to harm him, so he fled and became a Shramana, relying on Teacher Qi'an. After Emperor Wuzong died, the ministers welcomed him to the capital and he ascended the throne), Dazhong, year one (Dingmao, lasting thirteen years) An edict was issued to restore the temples that had been abolished during the Huichang period. Emperor Yizong (催宣宗長子, Cui, the eldest son of Emperor Xuanzong), Xiantong, year one (Gengchen, lasting fourteen years) Emperor Xizong (溪懿宗第五子, Xi, the fifth son of Emperor Yizong) Qianfu, year one (Jiawu, lasting six years) During the Qianfu period, the twelfth patriarch, Dharma Master Wai, lectured on the 'Śamatha-Vipassanā' at Guoqing Temple for Dharma Master Xiu. Guangming, year one (Gengzi); Zhonghe, year one (Xinchou, lasting four years); Guangqi, year one (Yisi, lasting three years); Wende, year one (Wushen). Emperor Zhaozong (曄懿宗第七子, Ye, the seventh son of Emperor Yizong), Longji, year one (Jiyou) The twelfth patriarch, Dharma Master Xiu, lectured on the 'Śamatha-Vipassanā' Dharma gate at Guoqing Temple for Dharma Master Song.

大順元年(庚戌盡二年)景福元年(壬子盡三年)乾寧元年(甲寅盡四年)光化元年(戊午盡三年)天覆元年(辛酉盡四年)

景宗(祝昭宗第九子)天祐元年(甲子盡三年)

梁(五代)

太祖(朱溫受唐禪都洛陽)開平元年(丁卯盡四年)乾化元年(辛未盡二年)

末帝(瑱太祖第四子)乾化三年(癸酉盡二年)貞明元年(乙亥盡六年)龍德元年(辛巳盡二年)

唐

莊宗(李存勖破梁即位都洛陽)同光元年(癸未盡三年)

明宗(亶本屈突部人賜姓李氏為莊宗昆弟)天成元年(丙戌盡四年)長興元年(庚寅盡四年)

末帝(從珣本姓王明宗養子)清泰元年(甲午盡二年)

晉

高祖(石敬塘滅唐即位都汴)

天福元年(丙申盡六年)

天福中十四祖竦法師於國清為寂法師說止觀。

少帝(厘貴高祖從子)天福七年(壬寅盡二年)開運元年(甲辰盡三年)

漢

高祖(劉知遠。晉少帝為契丹所虜。中原無主遂即位於晉陽。仍用晉年號。都汴)天福十二年(丁未)

隱帝(承祐高祖猶子)乾祐元年(戊申盡三年)

周

太祖(郭令威受漢禪都汴)廣順元年(辛亥盡三年)

世宗(榮太祖后

【現代漢語翻譯】 現代漢語譯本 大順元年（庚戌年，共二年）景福元年（壬子年，共三年）乾寧元年（甲寅年，共四年）光化元年（戊午年，共三年）天覆元年（辛酉年，共四年）。

景宗（祝昭宗第九子）天祐元年（甲子年，共三年）。

梁（五代）

太祖（朱溫受唐禪位，都城洛陽）開平元年（丁卯年，共四年）乾化元年（辛未年，共二年）。

末帝（瑱，太祖第四子）乾化三年（癸酉年，共二年）貞明元年（乙亥年，共六年）龍德元年（辛巳年，共二年）。

唐

莊宗（李存勖攻破梁朝即位，都城洛陽）同光元年（癸未年，共三年）。

明宗（亶，本為屈突部人，被賜姓李氏，作為莊宗的昆弟）天成元年（丙戌年，共四年）長興元年（庚寅年，共四年）。

末帝（從珣，本姓王，是明宗的養子）清泰元年（甲午年，共二年）。

晉

高祖（石敬塘滅亡唐朝即位，都城汴州）

天福元年（丙申年，共六年）。

天福年間，十四祖竦法師在國清寺為寂法師講解止觀。

少帝（厘，是高祖的從子）天福七年（壬寅年，共二年）開運元年（甲辰年，共三年）。

漢

高祖（劉知遠。晉少帝被契丹俘虜。中原沒有君主，於是即位於晉陽，仍然沿用晉朝的年號，都城汴州）天福十二年（丁未年）。

隱帝（承祐，是高祖的猶子）乾祐元年（戊申年，共三年）。

周

太祖（郭令威接受漢朝的禪讓，都城汴州）廣順元年（辛亥年，共三年）。

世宗（榮，太祖的後代）

【English Translation】 English version Da Shun first year (Gengxu year, total of two years), Jingfu first year (Renzi year, total of three years), Qianning first year (Jiayin year, total of four years), Guanghua first year (Wuwu year, total of three years), Tianfu first year (Xinyou year, total of four years).

Jingzong (Zhu Zhaozong's ninth son), Tianyou first year (Jiazi year, total of three years).

Liang (Five Dynasties)

Taizu (Zhu Wen received the abdication from Tang, capital Luoyang), Kaiping first year (Dingmao year, total of four years), Qianhua first year (Xinwei year, total of two years).

Last Emperor (Zhen, Taizu's fourth son), Qianhua third year (Guiyou year, total of two years), Zhenming first year (Yihai year, total of six years), Longde first year (Xinsi year, total of two years).

Tang

Zhuangzong (Li Cunxu conquered Liang and ascended the throne, capital Luoyang), Tongguang first year (Guiwei year, total of three years).

Mingzong (Dan, originally from the Qutut tribe, was granted the surname Li and treated as Zhuangzong's brother), Tiancheng first year (Bingxu year, total of four years), Changxing first year (Gengyin year, total of four years).

Last Emperor (Congxun, originally surnamed Wang, was Mingzong's adopted son), Qingtai first year (Jiawu year, total of two years).

Jin

Gaozu (Shi Jingtang destroyed Tang and ascended the throne, capital Bian)

Tianfu first year (Bingshen year, total of six years).

During the Tianfu period, the fourteenth ancestor, Dharma Master Song, explained Zhi Guan (止觀, 'cessation and contemplation') to Dharma Master Ji at Guoqing Temple (國清寺).

Shao Di (Li, Gaozu's cousin), Tianfu seventh year (Renyin year, total of two years), Kaiyun first year (Jiachen year, total of three years).

Han

Gaozu (Liu Zhiyuan. The Jin Shao Di was captured by the Khitans. With no ruler in the Central Plains, he ascended the throne in Jinyang, still using the Jin reign title, capital Bian), Tianfu twelfth year (Dingwei year).

Yindi (Chengyou, Gaozu's nephew), Qianyou first year (Wushen year, total of three years).

Zhou

Taizu (Guo Lingwei received the abdication from Han, capital Bian), Guangshun first year (Xinhai year, total of three years).

Shizong (Rong, Taizu's descendant)

柴氏之侄受遺制即帝位)顯德元年(甲寅盡五年)

恭帝(崇訓世宗子)顯德六年(己未)

宋

太祖(受周禪都汴京)

建隆元年(庚申盡三年)

吳越王錢俶。遣使往高麗日本。求遺逸教乘論疏。

建隆二年。高麗國。遣沙門諦觀。持天臺論疏至螺溪

乾德元年(癸亥盡五年)。

十五祖螺溪寂法師。為通法師說止觀法門。開寶元年(戊辰盡八年)

太宗

太平興國元年(丙子盡八年)

太平興國四年。十六祖寶云通法師。為四明禮法師。說止觀諸大乘法。

雍熙元年(甲申盡四年)

雍熙四年十一月四日螺溪法師示寂。

端拱元年(戊子盡二年)十月二十一日寶云法師示寂。淳化元年(庚寅盡五年)至道元年(乙未盡三年)

真宗

咸平元年(戊戌盡六年)

咸平六年。十七祖法智法師。于南湖保恩答日本源信。信問目二十七條。

景德元年(甲辰盡四年)撰指要鈔。成出別理隨緣二十問。以攻繼齊指濫之失。

景德四年。遣本如持十義書二百問。上錢唐昭師。以救光明玄不立觀心之失。

大中祥符元年(戊申盡九年)

大中祥符三年。賜保恩改額延慶。同異聞師。作誡

【現代漢語翻譯】 現代漢語譯本 柴榮的侄子按照遺詔即位，是為恭帝。（顯德元年，甲寅年，共五年） 恭帝（柴宗訓，世宗的兒子），顯德六年（己未年） 宋 太祖（趙匡胤，接受後周禪讓，定都汴京） 建隆元年（庚申年，共三年） 吳越王錢俶派遣使者前往高麗和日本，尋求遺失的佛教典籍和論疏。 建隆二年，高麗國派遣沙門諦觀，攜帶天臺宗的論疏到達螺溪。 乾德元年（癸亥年，共五年）。 第十五祖螺溪寂法師為通法師講解止觀法門。開寶元年（戊辰年，共八年） 太宗 太平興國元年（丙子年，共八年） 太平興國四年，第十六祖寶云通法師為四明禮法師講解止觀等大乘佛法。 雍熙元年（甲申年，共四年） 雍熙四年十一月四日，螺溪法師圓寂。 端拱元年（戊子年，共二年）十月二十一日，寶云法師圓寂。淳化元年（庚寅年，共五年）至道元年（乙未年，共三年） 真宗 咸平元年（戊戌年，共六年） 咸平六年，第十七祖法智法師在南湖保恩寺回答日本源信的提問，共二十七條。 景德元年（甲辰年，共四年），撰寫《指要鈔》，完成《別理隨緣二十問》，以糾正繼齊《指濫》的錯誤。 景德四年，派遣本如攜帶《十義書》二百問，呈給錢唐昭師，以補救光明玄不立觀心的缺失。 大中祥符元年（戊申年，共九年） 大中祥符三年，賜保恩寺改名為延慶寺。同異聞師撰寫《誡》。

【English Translation】 English version Chai Rong's nephew ascended the throne according to the will, known as Emperor Gong. (Xian De Year 1, Jia Yin year, total of 5 years) Emperor Gong (Chai Zongxun, son of Emperor Shizong), Xian De Year 6 (Ji Wei year) Song Emperor Taizu (Zhao Kuangyin, accepted the abdication from Later Zhou, established the capital in Bianjing) Jianlong Year 1 (Geng Shen year, total of 3 years) King Qian Chu of Wuyue sent envoys to Goryeo and Japan to seek lost Buddhist scriptures and commentaries. Jianlong Year 2, the Goryeo Kingdom sent the monk Diguan, carrying Tiantai commentaries to Luoxi. Qiande Year 1 (Gui Hai year, total of 5 years). The 15th Patriarch, Dharma Master Jiji of Luoxi, explained the 'Śamatha-Vipassanā' (止觀) Dharma gate to Dharma Master Tong. Kaibao Year 1 (Wu Chen year, total of 8 years) Emperor Taizong Taiping Xingguo Year 1 (Bing Zi year, total of 8 years) Taiping Xingguo Year 4, the 16th Patriarch, Dharma Master Tong of Baoyun, explained the 'Śamatha-Vipassanā' and other Mahayana Buddhist teachings to Dharma Master Li of Siming. Yongxi Year 1 (Jia Shen year, total of 4 years) On the fourth day of the eleventh month of Yongxi Year 4, Dharma Master Luoxi passed away. On the twenty-first day of the tenth month of Duangong Year 1 (Wu Zi year, total of 2 years), Dharma Master Baoyun passed away. Chunhua Year 1 (Geng Yin year, total of 5 years) Zhidao Year 1 (Yi Wei year, total of 3 years) Emperor Zhenzong Xianping Year 1 (Wu Xu year, total of 6 years) Xianping Year 6, the 17th Patriarch, Dharma Master Fazhi, at Bao'en Temple in Nanhu, answered 27 questions from the Japanese monk Genshin. Jingde Year 1 (Jia Chen year, total of 4 years), he wrote 'Zhi Yao Chao' (指要鈔) and completed 'Bieli Suiyuan Ershi Wen' (別理隨緣二十問), to correct the errors of Jiqi's 'Zhi Lan' (指濫). Jingde Year 4, he sent Benru carrying 'Shi Yi Shu' (十義書) with two hundred questions to Dharma Master Zhao of Qiantang, to remedy the deficiency of Guangming Xuan's failure to establish 'Guanxin' (觀心). Dazhong Xiangfu Year 1 (Wu Shen year, total of 9 years) Dazhong Xiangfu Year 3, Bao'en Temple was renamed Yanqing Temple. Dharma Master Tongyiwen wrote 'Jie' (誡).

誓辭二篇。俾為長講天臺宗教之所。

大中祥符七年。撰觀經融心解。

天禧元年(丁巳盡五年)與十僧。修法華懺。期滿三年。焚身供法。以公私勸止不獲如願。述消伏三用。以破孤山闡義鈔之非。

天禧四年。駙馬李遵勖。奏賜法智大師。宣旨令住世演教。不許遺身。

天禧五年。主上遣內侍俞源清。宣旨就寺。修法華懺三日。為述修懺要旨以答聖意。是歲撰觀音別行玄記。觀經妙宗鈔皆成。乾興元年(壬戌)

仁宗

天聖元年(癸亥盡九年)撰光明續遺記成。

天聖三年。先是天禧初。詔天下立放生池。師始於佛生日。縱魚鳥為放生事。自述放生文。是年郡守曾會。以事聞。敕樞密劉均。撰文刻石。仰宣聖化。

天聖五年。撰光明文句記。其後廣智續贊佛一品。

天聖六年正月元日。建光明懺七日為順寂之期。至五日趺坐說法唱佛而化。阇維異香芬鬱。舍利無數。舌根不壞。若紅蓮華。

明道元年(壬申盡二年)

明道二年七月。奉靈骨起塔于南城崇法。

佛祖統紀卷第二十三(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十四

宋景定四明東湖沙門志磐撰

佛祖世系表第十

{ "translations": [ "現代漢語譯本", "誓辭二篇，以便作為長期講授天臺宗教的場所。", "", "大中祥符七年，撰寫《觀經融心解》。", "", "天禧元年（丁巳年，共五年），與十位僧人修持《法華懺》，約定三年期滿后焚身供養佛法。因官方和私人的勸阻未能如願。著述《消伏三用》，以駁斥孤山闡義鈔的錯誤。", "", "天禧四年，駙馬李遵勖上奏，皇帝賜予法智大師稱號，並下旨令其住世演教，不許捨身。", "", "天禧五年，皇帝派遣內侍俞源清，傳旨到寺廟，修持《法華懺》三日，大師撰述修懺要旨以回答皇帝的旨意。同年撰寫《觀音別行玄記》，《觀經妙宗鈔》也完成於乾興元年（壬戌年）。", "", "仁宗", "", "天聖元年（癸亥年，共九年），撰寫《光明續遺記》完成。", "", "天聖三年，此前在天禧初年，皇帝下詔天下設立放生池。大師開始在佛誕日放生魚鳥。親自撰寫放生文。同年郡守曾會上報此事，皇帝敕令樞密劉均撰寫文章刻在石碑上，以宣揚聖上的教化。", "", "天聖五年，撰寫《光明文句記》。其後廣智續贊佛一品。", "", "天聖六年正月元日，建立光明懺七日，作為圓寂的期限。至初五日，跏趺而坐，說法唱佛后圓寂。荼毗時異香芬芳濃郁，舍利無數，舌根不壞，如同紅蓮花。", "", "明道元年（壬申年，共二年）", "", "明道二年七月，將靈骨安葬于南城崇法寺，並起塔。", "", "《佛祖統紀》卷第二十三（終）", "大正藏第49冊 No. 2035 《佛祖統紀》", "", "", "《佛祖統紀》卷第二十四", "", "宋景定年間四明東湖沙門志磐撰", "", "《佛祖世系表》第十" ], "english_translations": [ "English version", "Two vows were made, so that it could be a place for long-term teaching of the Tiantai (Tendai) religion.", "", "In the seventh year of Dazhong Xiangfu (Daizhong Shofu), he wrote 'Guan Jing Rong Xin Jie' (Commentary on the Contemplation Sutra, Fusing the Mind).", "", "In the first year of Tianxi (Tengui) (Ding Si year, for a total of five years), he and ten monks practiced the 'Lotus Sutra Repentance' (Hokke Zanmai), promising to burn their bodies as an offering to the Dharma after three years. Due to public and private dissuasion, he was unable to fulfill his wish. He wrote 'Xiao Fu San Yong' (Three Uses for Eliminating and Subduing) to refute the errors in Gu Shan's 'Chan Yi Chao' (Elucidation of Meaning Commentary).", "", "In the fourth year of Tianxi (Tengui), the Imperial Son-in-Law Li Zunxu (Ri Junshuku)奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏編輯

概述

本文件描述瞭如何使用Python的json模組來處理JSON數據。JSON（JavaScript Object Notation）是一種輕量級的數據交換格式，易於閱讀和編寫，也易於機器解析和產生。Python的json模組提供了一組API，用於在Python對像和JSON字串之間進行轉換。

編碼（序列化）：Python對像到JSON字串

json.dumps()函式用於將Python對像編碼成JSON字串。

傳道以心不以跡固也。至論祖祖授受之際。必使循跡而後可知心。茍能知心何必去跡。然則何為其跡邪。豈不曰有教以為之說。有觀以為之行。行必顧說。說必顧行。說與行如其跡始妙。故曰說己心中所行。此傳道之跡也。知跡必知心。知心必知道。由知道故然後可以論祖祖授受之際。作佛祖世系表。

西土佛祖教主釋迦牟尼佛初祖摩訶迦葉尊者二祖阿難陀尊者三祖商那和修尊者四祖優波鞠多尊者五祖迦提多尊者六祖彌遮迦尊者七祖佛陀難提尊者八祖佛陀密多尊者九祖脅比丘尊者十祖富那奢尊者十一祖馬鳴尊者十二祖迦毗摩羅尊者十三祖龍樹尊者

末田地與商那。同稟阿難。非正所承。今故不列。此土既尊龍樹為高祖。則視十四祖已下。反同旁出。西土十四祖。亦視吾北齊已下為旁出。各論所承。非互為是非也。若北齊悟智論一心三觀。以授南嶽。遠繼龍樹。位列二祖云。

今家欲尊四明為正祖。則當自龍樹已下。通為十七代。以並尊其位。或謂興道至高。論功德稍微者。夫時有通塞。則道有污隆。然于道何傷焉。不有其父。焉得其子。茲但取傳教之跡耳。欲審其由。當求諸宗門尊祖議(見名文光教志)。

東土十七祖

高祖龍樹無畏論主

二祖北齊大禪師

三祖南嶽

大禪師天臺智者禪師○南嶽大善禪師縣令陳正業南嶽僧照禪師枝江慧成禪師藍谷慧超禪師巴丘慧曜禪師云峰慧涌禪師江陵慧威禪師鐘山智瓘禪師仙城慧命禪師枝江慧璀禪師南嶽靈辯禪師新羅玄光禪師南澗慧旻禪師升堂受莂一人火光三昧一人水光三昧一人凈人方合南嶽府君刺史劉懷寶光州巴子立影堂二十八人業高四百信重三千

四祖天臺智者大禪師章安灌頂禪師○天竺真觀禪師瓦官法喜禪師國清智越禪師瓦官法慎禪師國清普明禪師國清智璪禪師佛隴智晞禪師國清法彥禪師廬山智鍇禪師廬山大志禪師玉泉道悅禪師天臺等觀禪師華頂般若禪師會稽禮宗禪師棲霞法向禪師玉泉行簡禪師國清慧威禪師碧澗法俊禪師興皇慧獎禪師當陽德抱禪師南嶽慧稠禪師蔣山大忍禪師佛隴慧辯禪師玉泉道勢禪師天臺慧瑫禪師天臺慧普禪師玉泉法盛禪師玉泉法論禪師會稽智果禪師終南法琳禪師國清智寂禪師白馬敬韶禪師定林法歲禪師禪眾智令禪師奉誠法安禪師玉泉法偃禪師國清道修禪師岳陽曇捷禪師玉泉義邃禪師國清師諫禪師國清如郎禪師佛隴慧綽禪師天鄉法延禪師玉泉法才禪師玉泉法璨禪師玉泉道慧禪師十住道臻禪師慧日僧珍禪師陳少帝陳皇太子陳永陽王隋煬帝玉泉關王參軍陳針儒士梁方茂太中蔣添玟儀同吳明徹刺史王宣武儀同沈君理僕射徐陵

【現代漢語翻譯】 現代漢語譯本

大禪師天臺智者禪師（Tiantai Zhiyi）：南嶽大善禪師、縣令陳正業、南嶽僧照禪師、枝江慧成禪師、藍谷慧超禪師、巴丘慧曜禪師、云峰慧涌禪師、江陵慧威禪師、鐘山智瓘禪師、仙城慧命禪師、枝江慧璀禪師、南嶽靈辯禪師、新羅玄光禪師、南澗慧旻禪師。升堂受記，一人得火光三昧（huǒ guāng sānmèi，火光定），一人得水光三昧（shuǐ guāng sānmèi，水光定），一人凈人方合。南嶽府君刺史劉懷寶，光州巴子立影堂二十八人，業高四百，信重三千。 四祖天臺智者大禪師章安灌頂禪師（Zhang'an Guanding）：天竺真觀禪師、瓦官法喜禪師、國清智越禪師、瓦官法慎禪師、國清普明禪師、國清智璪禪師、佛隴智晞禪師、國清法彥禪師、廬山智鍇禪師、廬山大志禪師、玉泉道悅禪師、天臺等觀禪師、華頂般若禪師、會稽禮宗禪師、棲霞法向禪師、玉泉行簡禪師、國清慧威禪師、碧澗法俊禪師、興皇慧獎禪師、當陽德抱禪師、南嶽慧稠禪師、蔣山大忍禪師、佛隴慧辯禪師、玉泉道勢禪師、天臺慧瑫禪師、天臺慧普禪師、玉泉法盛禪師、玉泉法論禪師、會稽智果禪師、終南法琳禪師、國清智寂禪師、白馬敬韶禪師、定林法歲禪師、禪眾智令禪師、奉誠法安禪師、玉泉法偃禪師、國清道修禪師、岳陽曇捷禪師、玉泉義邃禪師、國清師諫禪師、國清如郎禪師、佛隴慧綽禪師、天鄉法延禪師、玉泉法才禪師、玉泉法璨禪師、玉泉道慧禪師、十住道臻禪師、慧日僧珍禪師、陳少帝、陳皇太子、陳永陽王、隋煬帝、玉泉關王參軍、陳針儒士、梁方茂、太中蔣添玟、儀同吳明徹、刺史王宣武、儀同沈君理、僕射徐陵。

【English Translation】 English version

The Great Meditation Master Tiantai Zhiyi (Tiantai Zhiyi, name of a Buddhist master): Great Meditation Master Dashan of Nanyue, County Magistrate Chen Zhengye, Meditation Master Sengzhao of Nanyue, Meditation Master Huicheng of Zhijiang, Meditation Master Huichao of Langu, Meditation Master Huiyao of Baqiu, Meditation Master Huiyong of Yunfeng, Meditation Master Huiwei of Jiangling, Meditation Master Zhiguan of Zhongshan, Meditation Master Huiming of Xiancheng, Meditation Master Huicui of Zhijiang, Meditation Master Lingbian of Nanyue, Meditation Master Xuanguang of Silla, Meditation Master Huimin of Nanjian. Ascending the hall to receive confirmation, one person attained the Samadhi of Fire Light (huǒ guāng sānmèi, fire light concentration), one person attained the Samadhi of Water Light (shuǐ guāng sānmèi, water light concentration), and one pure person was just right. Liu Huaibao, the Prefect of Nanyue, and Ba Zi of Guang Prefecture established a shadow hall for twenty-eight people, whose karma was high at four hundred, and whose faith was valued by three thousand. The Fourth Ancestor, Great Meditation Master Tiantai Zhiyi, Meditation Master Zhang'an Guanding (Zhang'an Guanding, name of a Buddhist master): Meditation Master Zhinguan of Tianzhu, Meditation Master Faxi of Waguan, Meditation Master Zhiyue of Guoqing, Meditation Master Fashen of Waguan, Meditation Master Puming of Guoqing, Meditation Master Zhizao of Guoqing, Meditation Master Zhixi of Folong, Meditation Master Fayan of Guoqing, Meditation Master Zhikai of Lushan, Meditation Master Dazhi of Lushan, Meditation Master Daoyue of Yuquan, Meditation Master Dengguan of Tiantai, Meditation Master Bore of Huading, Meditation Master Lizong of Kuaiji, Meditation Master Faxiang of Qixia, Meditation Master Xingjian of Yuquan, Meditation Master Huiwei of Guoqing, Meditation Master Fajun of Bijian, Meditation Master Huijiang of Xinghuang, Meditation Master Debao of Dangyang, Meditation Master Huichou of Nanyue, Meditation Master Daren of Jiangshan, Meditation Master Huibian of Folong, Meditation Master Daoshi of Yuquan, Meditation Master Huitiao of Tiantai, Meditation Master Huipu of Tiantai, Meditation Master Fasheng of Yuquan, Meditation Master Falun of Yuquan, Meditation Master Zhiguo of Kuaiji, Meditation Master Falin of Zhongnan, Meditation Master Zhiji of Guoqing, Meditation Master Jingshao of Baima, Meditation Master Fasui of Dinglin, Meditation Master Zhiling of the Sangha, Meditation Master Fa'an of Fengcheng, Meditation Master Fayan of Yuquan, Meditation Master Daoxiu of Guoqing, Meditation Master Tanjie of Yueyang, Meditation Master Yisui of Yuquan, Meditation Master Shijian of Guoqing, Meditation Master Rulang of Guoqing, Meditation Master Huichuo of Folong, Meditation Master Fayan of Tianxiang, Meditation Master Facai of Yuquan, Meditation Master Facan of Yuquan, Meditation Master Daohui of Yuquan, Meditation Master Daozhen of Shizhu, Meditation Master Sengzhen of Huiri, Chen Shaodi, Crown Prince Chen, Chen Yongyang Wang, Emperor Yang of Sui, Military Advisor Guan Wang of Yuquan, Confucian Scholar Chen Zhen, Liang Fangmao, Taizhong Jiang Tianmin, Yitong Wu Mingche, Governor Wang Xuanwu, Yitong Shen Junli, and Minister Xu Ling.

光祿王固侍中孔渙儀同周弘正開府柳顧言尚書毛喜得門千數

五祖章安大禪師法華智威禪師○龍興弘景禪師南嶽大慧禪師天臺明曠禪師嘉祥吉藏禪師耆山智拔禪師玉泉道素禪師

六祖法華大禪師天宮慧威禪師○

七祖天宮大禪師左溪玄朗禪師○永嘉真覺禪師

八祖左溪大禪師荊溪湛然禪師○焦山神邕禪師焦山智昂禪師焦山靈徹禪師焦山進明禪師焦山慧照禪師支硎道遵禪師支硎靈輸禪師支硎法盛禪師支硎道忻禪師支硎靈源禪師佛隴大義禪師紫金元宗禪師四明道源禪師婺女清辯禪師婺女行宣禪師婺女圓凈禪師婺女法開禪師三衢道賓禪師三衢慧從禪師毗陵守真禪師錢唐法燈禪師錢唐法真禪師會稽法源禪師新羅法融禪師新羅理應禪師新羅純英禪師居士傅禮居士王元福

九祖荊溪大禪師興道道邃法師○南嶽普門法師南嶽曇環法師龍興元皓法師龍興智凈法師龍興仲儀法師龍興子瑜法師龍興道如法師龍興仲良法師華頂行滿法師天臺智度法師云峰法證法師龍興重巽法師中丞柳公綽刺史柳宗元中書鄭絪刺史孟簡無姓法劍法師翰林學士梁肅散騎常侍田敦吏部員外李華散騎常侍崔恭身通三十九人

十祖興道法師至行廣修法師○興善守恭法師○日本最澄法師

十一祖至行法師止定物外法師天臺良湑法師天臺光韶法師天臺敬文法師

【現代漢語翻譯】 現代漢語譯本：

光祿王固侍中孔渙、儀同周弘正、開府柳顧言、尚書毛喜，門下弟子數以千計。 五祖：章安大禪師法華智威禪師、龍興弘景禪師、南嶽大慧禪師、天臺明曠禪師、嘉祥吉藏禪師、耆山智拔禪師、玉泉道素禪師。 六祖：法華大禪師天宮慧威禪師。 七祖：天宮大禪師左溪玄朗禪師、永嘉真覺禪師。 八祖：左溪大禪師荊溪湛然禪師、焦山神邕禪師、焦山智昂禪師、焦山靈徹禪師、焦山進明禪師、焦山慧照禪師、支硎道遵禪師、支硎靈輸禪師、支硎法盛禪師、支硎道忻禪師、支硎靈源禪師、佛隴大義禪師、紫金元宗禪師、四明道源禪師、婺女清辯禪師、婺女行宣禪師、婺女圓凈禪師、婺女法開禪師、三衢道賓禪師、三衢慧從禪師、毗陵守真禪師、錢唐法燈禪師、錢唐法真禪師、會稽法源禪師、新羅法融禪師、新羅理應禪師、新羅純英禪師、居士傅禮、居士王元福。 九祖：荊溪大禪師興道道邃法師、南嶽普門法師、南嶽曇環法師、龍興元皓法師、龍興智凈法師、龍興仲儀法師、龍興子瑜法師、龍興道如法師、龍興仲良法師、華頂行滿法師、天臺智度法師、云峰法證法師、龍興重巽法師、中丞柳公綽、刺史柳宗元、中書鄭絪、刺史孟簡、無姓法劍法師、翰林學士梁肅、散騎常侍田敦、吏部員外李華、散騎常侍崔恭，身通共三十九人。 十祖：興道法師至行廣修法師、興善守恭法師、日本最澄法師（Japanese monk）。 十一祖：至行法師止定物外法師、天臺良湑法師、天臺光韶法師、天臺敬文法師。

【English Translation】 English version:

Kong Huan, the Guanglu Wang Gu Shi Zhong (光祿王固侍中), Zhou Hongzheng, the Yi Tong (儀同), Liu Guyan, the Kai Fu (開府), and Mao Xi, the Shang Shu (尚書), had thousands of disciples. Fifth Ancestors: Great Chan Master Zhang'an Fahua Zhiwei, Chan Master Longxing Hongjing, Chan Master Nanyue Dahui, Chan Master Tiantai Mingkuang, Chan Master Jixiang Jizang, Chan Master Qishan Zhiba, Chan Master Yuquan Daosu. Sixth Ancestors: Great Chan Master Fahua, Chan Master Tiangong Huiwei. Seventh Ancestors: Great Chan Master Tiangong, Chan Master Zuoxi Xuanlang, Yongjia Zhenjue Chan Master. Eighth Ancestors: Great Chan Master Zuoxi, Chan Master Jingxi Zhanran, Chan Master Jiaoshan Shenyong, Chan Master Jiaoshan Zhiang, Chan Master Jiaoshan Lingche, Chan Master Jiaoshan Jinming, Chan Master Jiaoshan Huizhao, Chan Master Zixing Daozun, Chan Master Zixing Lingshu, Chan Master Zixing Fasheng, Chan Master Zixing Daoxin, Chan Master Zixing Lingyuan, Chan Master Folong Dayi, Chan Master Zijin Yuanzong, Chan Master Siming Daoyuan, Chan Master Wunu Qingbian, Chan Master Wunu Xingxuan, Chan Master Wunu Yuanjing, Chan Master Wunu Fakai, Chan Master Sanqu Daobin, Chan Master Sanqu Huicong, Chan Master Piling Shouzhen, Chan Master Qiantang Fadeng, Chan Master Qiantang Fazhen, Chan Master Kuaiji Fayuan, Chan Master Xinluo Farong, Chan Master Xinluo Liying, Chan Master Xinluo Chunying, Layman Fu Li, Layman Wang Yuanfu. Ninth Ancestors: Great Chan Master Jingxi, Dharma Master Xingdao Daosui, Dharma Master Nanyue Pumen, Dharma Master Nanyue Tanhuan, Dharma Master Longxing Yuanhao, Dharma Master Longxing Zhijing, Dharma Master Longxing Zhongyi, Dharma Master Longxing Ziyu, Dharma Master Longxing Daoru, Dharma Master Longxing Zhongliang, Dharma Master Huading Xingman, Dharma Master Tiantai Zhidu, Dharma Master Yunfeng Fazheng, Dharma Master Longxing Chongxun, Grand Secretary Liu Gongchuo, Governor Liu Zongyuan, Zhongshu Zheng Yin, Governor Meng Jian, Dharma Master Faxian of unknown surname, Hanlin Academician Liang Su, Sanqi Changshi Tian Dun, Libu Yuanwai Li Hua, Sanqi Changshi Cui Gong, a total of thirty-nine people with profound understanding. Tenth Ancestors: Dharma Master Xingdao Zhixing Guangxiu, Dharma Master Xingshan Shou Gong, Japanese Monk Saicho (日本最澄法師). Eleventh Ancestors: Dharma Master Zhixing Zhiding Wuwai, Dharma Master Tiantai Liangxu, Dharma Master Tiantai Guangshao, Dharma Master Tiantai Jingwen.

天臺維蠲法師刺史韋珩

十二祖止定法師妙說元琇法師○天臺敬休法師天臺慧凝法師天臺處原法師天臺玄廣法師

十三祖妙說法師高論清竦法師○國寧常操法師國寧義從法師國寧德儔法師定水慧赟法師法性修雅法師

十四祖高論法師凈光羲寂法師慈光志因法師慈光唔恩法師奉先源清法師梵天慶昭法師永福咸潤法師永福善朋法師報恩智仁法師永嘉繼齊法師孤山智圓法師崇福慶巒法師開元德聰法師靈光洪敏法師慈光可嚴法師廣慧蘊常法師慈光文備法師姑蘇可榮法師海南懷贄法師錢唐義清法師演教覺彌法師

十五祖凈光法師寶云義通法師○國清宗昱法師常寧契能法師通照覺明法師安國智臻法師寶山懷慶法師明教曉乘法師寶藏悟真法師頂山懷玉法師靈鷲志倫法師廣教澄彧法師廣教寶翔法師石壁行靖法師石壁行紹法師勝光瑞先法師通鑑知廉法師崇法愿齊法師

十六祖寶云法師法智知禮法師○慈雲遵式法師妙果文昌法師妙果天授法師明智祖韶法師海月慧辯法師法寶從雅法師指源如杲法師慧凈思義法師圓應德賢法師神智仲元法師慈明慧觀法師慈覺永堪法師慈受子琳法師寂照慧日法師圓悟思尚法師慈行智深法師三衢懷襲法師圓智志豪法師承天義昭法師承天義榮法師承天文詡法師日本源信法師內侍俞源清嗣法二十七人入室四百

【現代漢語翻譯】 現代漢語譯本 天臺維蠲法師（Weijuan）刺史韋珩（Wei Heng）。

十二祖：止定法師（Zhiding）、妙說元琇法師（Miaoshuo Yuanxiu）。○天臺敬休法師（Jingxiu）、天臺慧凝法師（Huining）、天臺處原法師（Chuyuan）、天臺玄廣法師（Xuanguang）。

十三祖：妙說法師（Miaoshuo）、高論清竦法師（Gaolun Qingsong）。○國寧常操法師（Guoning Changcao）、國寧義從法師（Guoning Yicong）、國寧德儔法師（Guoning Dechou）、定水慧赟法師（Dingshui Huiyun）、法性修雅法師（Faxing Xiuya）。

十四祖：高論法師（Gaolun）、凈光羲寂法師（Jingguang Xiji）、慈光志因法師（Ciguang Zhiyin）、慈光唔恩法師（Ciguang Wu'en）、奉先源清法師（Fengxian Yuanqing）、梵天慶昭法師（Fantian Qingzhao）、永福咸潤法師（Yongfu Xianrun）、永福善朋法師（Yongfu Shanpeng）、報恩智仁法師（Bao'en Zhiren）、永嘉繼齊法師（Yongjia Jiqi）、孤山智圓法師（Gushan Zhiyuan）、崇福慶巒法師（Chongfu Qingluan）、開元德聰法師（Kaiyuan Decong）、靈光洪敏法師（Lingguang Hongmin）、慈光可嚴法師（Ciguang Keyan）、廣慧蘊常法師（Guanghui Yunshang）、慈光文備法師（Ciguang Wenbei）、姑蘇可榮法師（Gusu Kerong）、海南懷贄法師（Hainan Huaizhi）、錢唐義清法師（Qiantang Yiqing）、演教覺彌法師（Yanjiao Juemi）。

十五祖：凈光法師（Jingguang）、寶云義通法師（Baoyun Yitong）。○國清宗昱法師（Guoqing Zongyu）、常寧契能法師（Changning Qineng）、通照覺明法師（Tongzhao Jueming）、安國智臻法師（Anguo Zhizhen）、寶山懷慶法師（Baoshan Huaiqing）、明教曉乘法師（Mingjiao Xiaocheng）、寶藏悟真法師（Baozang Wuzhen）、頂山懷玉法師（Dingshan Huaiyu）、靈鷲志倫法師（Lingjiu Zhilun）、廣教澄彧法師（Guangjiao Chengyu）、廣教寶翔法師（Guangjiao Baoxiang）、石壁行靖法師（Shibi Xingjing）、石壁行紹法師（Shibi Xingshao）、勝光瑞先法師（Shengguang Ruixian）、通鑑知廉法師（Tongjian Zhilian）、崇法愿齊法師（Chongfa Yuanqi）。

十六祖：寶云法師（Baoyun）、法智知禮法師（Fazhi Zhili）。○慈雲遵式法師（Ciyun Zunshi）、妙果文昌法師（Miaoguo Wenchang）、妙果天授法師（Miaoguo Tianshou）、明智祖韶法師（Mingzhi Zushao）、海月慧辯法師（Haiyue Huibian）、法寶從雅法師（Fabao Congya）、指源如杲法師（Zhiyuan Rugao）、慧凈思義法師（Huijing Siyi）、圓應德賢法師（Yuanying Dexian）、神智仲元法師（Shenzhi Zhongyuan）、慈明慧觀法師（Ciming Huiguan）、慈覺永堪法師（Cijue Yongkan）、慈受子琳法師（Cishou Zilin）、寂照慧日法師（Jizhao Huiri）、圓悟思尚法師（Yuanwu Sishang）、慈行智深法師（Cixing Zhishen）、三衢懷襲法師（Sanqu Huaixi）、圓智志豪法師（Yuanzhi Zhihao）、承天義昭法師（Chengtian Yizhao）、承天義榮法師（Chengtian Yirong）、承天文詡法師（Chengtian Wenxu）、日本源信法師（Riben Yuangxin）、內侍俞源清嗣法（Neishi Yu Yuanqing Sifa）二十七人，入室四百。

English version Prefectural Governor Wei Heng (韋珩) and Tiantai Master Weijuan (維蠲).

Twelfth Ancestors: Master Zhiding (止定), Master Miaoshuo Yuanxiu (妙說元琇). ○ Tiantai Master Jingxiu (敬休), Tiantai Master Huining (慧凝), Tiantai Master Chuyuan (處原), Tiantai Master Xuanguang (玄廣).

Thirteenth Ancestors: Master Miaoshuo (妙說), Master Gaolun Qingsong (高論清竦). ○ Guoning Master Changcao (常操), Guoning Master Yicong (義從), Guoning Master Dechou (德儔), Dingshui Master Huiyun (慧赟), Faxing Master Xiuya (修雅).

Fourteenth Ancestors: Master Gaolun (高論), Master Jingguang Xiji (凈光羲寂), Master Ciguang Zhiyin (慈光志因), Master Ciguang Wu'en (慈光唔恩), Master Fengxian Yuanqing (奉先源清), Master Fantian Qingzhao (梵天慶昭), Master Yongfu Xianrun (永福咸潤), Master Yongfu Shanpeng (永福善朋), Master Bao'en Zhiren (報恩智仁), Master Yongjia Jiqi (永嘉繼齊), Master Gushan Zhiyuan (孤山智圓), Master Chongfu Qingluan (崇福慶巒), Master Kaiyuan Decong (開元德聰), Master Lingguang Hongmin (靈光洪敏), Master Ciguang Keyan (慈光可嚴), Master Guanghui Yunshang (廣慧蘊常), Master Ciguang Wenbei (慈光文備), Master Gusu Kerong (姑蘇可榮), Master Hainan Huaizhi (海南懷贄), Master Qiantang Yiqing (錢唐義清), Master Yanjiao Juemi (演教覺彌).

Fifteenth Ancestors: Master Jingguang (凈光), Master Baoyun Yitong (寶云義通). ○ Guoqing Master Zongyu (宗昱), Changning Master Qineng (契能), Tongzhao Master Jueming (覺明), Anguo Master Zhizhen (智臻), Baoshan Master Huaiqing (懷慶), Mingjiao Master Xiaocheng (曉乘), Baozang Master Wuzhen (悟真), Dingshan Master Huaiyu (懷玉), Lingjiu Master Zhilun (志倫), Guangjiao Master Chengyu (澄彧), Guangjiao Master Baoxiang (寶翔), Shibi Master Xingjing (行靖), Shibi Master Xingshao (行紹), Shengguang Master Ruixian (瑞先), Tongjian Master Zhilian (知廉), Chongfa Master Yuanqi (愿齊).

Sixteenth Ancestors: Master Baoyun (寶云), Master Fazhi Zhili (法智知禮). ○ Ciyun Master Zunshi (遵式), Miaoguo Master Wenchang (文昌), Miaoguo Master Tianshou (天授), Mingzhi Master Zushao (祖韶), Haiyue Master Huibian (慧辯), Fabao Master Congya (從雅), Zhiyuan Master Rugao (如杲), Huijing Master Siyi (思義), Yuanying Master Dexian (德賢), Shenzhi Master Zhongyuan (仲元), Ciming Master Huiguan (慧觀), Cijue Master Yongkan (永堪), Cishou Master Zilin (子琳), Jizhao Master Huiri (慧日), Yuanwu Master Sishang (思尚), Cixing Master Zhishen (智深), Sanqu Master Huaixi (懷襲), Yuanzhi Master Zhihao (志豪), Chengtian Master Yizhao (義昭), Chengtian Master Yirong (義榮), Chengtian Master Wenxu (文詡), Japanese Master Yuangxin (源信), Eunuch Yu Yuanqing (俞源清) inherited the Dharma, 27 people, 400 entered the room.

【English Translation】 English version Prefectural Governor Wei Heng (韋珩) and Tiantai Master Weijuan (維蠲).

Twelfth Ancestors: Master Zhiding (止定), Master Miaoshuo Yuanxiu (妙說元琇). ○ Tiantai Master Jingxiu (敬休), Tiantai Master Huining (慧凝), Tiantai Master Chuyuan (處原), Tiantai Master Xuanguang (玄廣).

Thirteenth Ancestors: Master Miaoshuo (妙說), Master Gaolun Qingsong (高論清竦). ○ Guoning Master Changcao (常操), Guoning Master Yicong (義從), Guoning Master Dechou (德儔), Dingshui Master Huiyun (慧赟), Faxing Master Xiuya (修雅).

Fourteenth Ancestors: Master Gaolun (高論), Master Jingguang Xiji (凈光羲寂), Master Ciguang Zhiyin (慈光志因), Master Ciguang Wu'en (慈光唔恩), Master Fengxian Yuanqing (奉先源清), Master Fantian Qingzhao (梵天慶昭), Master Yongfu Xianrun (永福咸潤), Master Yongfu Shanpeng (永福善朋), Master Bao'en Zhiren (報恩智仁), Master Yongjia Jiqi (永嘉繼齊), Master Gushan Zhiyuan (孤山智圓), Master Chongfu Qingluan (崇福慶巒), Master Kaiyuan Decong (開元德聰), Master Lingguang Hongmin (靈光洪敏), Master Ciguang Keyan (慈光可嚴), Master Guanghui Yunshang (廣慧蘊常), Master Ciguang Wenbei (慈光文備), Master Gusu Kerong (姑蘇可榮), Master Hainan Huaizhi (海南懷贄), Master Qiantang Yiqing (錢唐義清), Master Yanjiao Juemi (演教覺彌).

Fifteenth Ancestors: Master Jingguang (凈光), Master Baoyun Yitong (寶云義通). ○ Guoqing Master Zongyu (宗昱), Changning Master Qineng (契能), Tongzhao Master Jueming (覺明), Anguo Master Zhizhen (智臻), Baoshan Master Huaiqing (懷慶), Mingjiao Master Xiaocheng (曉乘), Baozang Master Wuzhen (悟真), Dingshan Master Huaiyu (懷玉), Lingjiu Master Zhilun (志倫), Guangjiao Master Chengyu (澄彧), Guangjiao Master Baoxiang (寶翔), Shibi Master Xingjing (行靖), Shibi Master Xingshao (行紹), Shengguang Master Ruixian (瑞先), Tongjian Master Zhilian (知廉), Chongfa Master Yuanqi (愿齊).

Sixteenth Ancestors: Master Baoyun (寶云), Master Fazhi Zhili (法智知禮). ○ Ciyun Master Zunshi (遵式), Miaoguo Master Wenchang (文昌), Miaoguo Master Tianshou (天授), Mingzhi Master Zushao (祖韶), Haiyue Master Huibian (慧辯), Fabao Master Congya (從雅), Zhiyuan Master Rugao (如杲), Huijing Master Siyi (思義), Yuanying Master Dexian (德賢), Shenzhi Master Zhongyuan (仲元), Ciming Master Huiguan (慧觀), Cijue Master Yongkan (永堪), Cishou Master Zilin (子琳), Jizhao Master Huiri (慧日), Yuanwu Master Sishang (思尚), Cixing Master Zhishen (智深), Sanqu Master Huaixi (懷襲), Yuanzhi Master Zhihao (志豪), Chengtian Master Yizhao (義昭), Chengtian Master Yirong (義榮), Chengtian Master Wenxu (文詡), Japanese Master Yuangxin (源信), Eunuch Yu Yuanqing (俞源清) inherited the Dharma, 27 people, 400 entered the room.

七十八人升堂一千人辯才元凈法師法鑒若愚法師靈山則章法師神智載升法師廣慧居白法師法喜清鑒法師真凈思永法師保慶法潤法師天竺本融法師天竺思悟侍者丞相王欽若侍郎馬亮諫議胡則職方崔育才南湖異聞法師興國有基法師興國令祥法師福源悟持法師廣慧體源法師錢唐清曉法師法顯遇成法師兜率守仁法師寶云延德法師寶山善信法師太師錢惟治運使顧承徽

十七祖四明法智法師廣智尚賢法師○神照本如法師○南屏梵臻法師○三學則全法師三學若水法師浮石崇矩法師天柱守孜法師景雲溫其法師覺慈善嵩法師景德居式法師浮石懷月法師婺女日東法師廣慈慧才法師妙悟希最法師懺主法宗法師妙果子良法師餘慶思辯法師浮石惟清法師龍泉覃異法師雷峰戒珠法師廣嚴含瑩法師慧因擇交法師圓智覺琮法師崇法祖端法師四明文粲法師丹丘嗣謙法師四明愿彬法師廣印智環法師祥符文智法師三衢文炳法師四明用卿法師四明居永法師崇法自仁法師崇慶本圓法師天臺慧舟法師

南湖廣智法師(廣智傳扶宗是為以明傳溫)(扶宗三世為圓辯凈社社傳溫辯傳明溫與明互為師授不有圓辯則廣智之道幾於息矣南湖四智之後雖一傳而無聞然陳晁二公光贊此道誠足以擬唐代梁李之盛其于教門豈不益為昌大哉)神智鑒文法師明智中立法師澄照覺先法師慧

【現代漢語翻譯】 七十八人升座：一千人蔘與辯論。元凈法師、法鑒若愚法師、靈山則章法師、神智載升法師、廣慧居白法師、法喜清鑒法師、真凈思永法師、保慶法潤法師、天竺本融法師、天竺思悟侍者、丞相王欽若（人名）、侍郎馬亮（人名）、諫議胡則（人名）、職方崔育才（人名）、南湖異聞法師、興國有基法師、興國令祥法師、福源悟持法師、廣慧體源法師、錢唐清曉法師、法顯遇成法師、兜率守仁法師、寶云延德法師、寶山善信法師、太師錢惟治（人名）、運使顧承徽（人名）。

十七祖：四明法智法師、廣智尚賢法師、神照本如法師、南屏梵臻法師、三學則全法師、三學若水法師、浮石崇矩法師、天柱守孜法師、景雲溫其法師、覺慈善嵩法師、景德居式法師、浮石懷月法師、婺女日東法師、廣慈慧才法師、妙悟希最法師、懺主法宗法師、妙果子良法師、餘慶思辯法師、浮石惟清法師、龍泉覃異法師、雷峰戒珠法師、廣嚴含瑩法師、慧因擇交法師、圓智覺琮法師、崇法祖端法師、四明文粲法師、丹丘嗣謙法師、四明愿彬法師、廣印智環法師、祥符文智法師、三衢文炳法師、四明用卿法師、四明居永法師、崇法自仁法師、崇慶本圓法師、天臺慧舟法師。

南湖廣智法師（廣智傳給扶宗，這是以明傳給溫）（扶宗三世傳給圓辯凈社，社傳給溫辯，傳給明溫，溫與明互為師授，如果沒有圓辯，那麼廣智的道幾乎就斷絕了。南湖四智之後，雖然只有一傳而默默無聞，然而陳晁二公讚揚此道，確實可以比擬唐代梁李的盛況，對於教門難道不是更加昌盛嗎？）神智鑒文法師、明智中立法師、澄照覺先法師、慧。

【English Translation】 Seventy-eight people ascended the platform: a thousand people participated in the debate. Dharma Master Yuanjing, Dharma Master Fajian Ruoruo, Dharma Master Lingshan Zezhang, Dharma Master Shenzhi Zaisheng, Dharma Master Guanghui Jubai, Dharma Master Faxi Qingjian, Dharma Master Zhenjing Siyong, Dharma Master Baoqing Farun, Dharma Master Tianzhu Benrong, Attendant Tianzhu Siwu, Prime Minister Wang Qinruo (person's name), Vice Minister Ma Liang (person's name), Counselor Hu Ze (person's name), Official Cu Yucai (person's name), Dharma Master Nanhu Yiwen, Dharma Master Xingguo Youji, Dharma Master Xingguo Lingxiang, Dharma Master Fuyuan Wuchi, Dharma Master Guanghui Tiyuan, Dharma Master Qiantang Qingxiao, Dharma Master Faxian Yucheng, Dharma Master Doushuai Shouren, Dharma Master Baoyun Yande, Dharma Master Baoshan Shanxin, Grand Tutor Qian Weizhi (person's name), Transport Commissioner Gu Chenghui (person's name).

Seventeen Ancestors: Dharma Master Siming Fazhi, Dharma Master Guangzhi Shangxian, Dharma Master Shenzhao Benru, Dharma Master Nanping Fanzhen, Dharma Master Sanxue Zequan, Dharma Master Sanxue Ruoshui, Dharma Master Fushi Chongju, Dharma Master Tianzhu Shouzi, Dharma Master Jingyun Wenqi, Dharma Master Jueci Shansong, Dharma Master Jingde Jushi, Dharma Master Fushi Huaiyue, Dharma Master Wunv Ridong, Dharma Master Guangci Huicai, Dharma Master Miaowu Xizui, Repentance Master Fazong, Dharma Master Miaoguo Ziliang, Dharma Master Yuqing Sibian, Dharma Master Fushi Weiqing, Dharma Master Longquan Qanyi, Dharma Master Leifeng Jiezhu, Dharma Master Guangyan Hanying, Dharma Master Huiyin Zejiao, Dharma Master Yuanzhi Juecong, Dharma Master Chongfa Zuduan, Dharma Master Siming Wencan, Dharma Master Danqiu Siqian, Dharma Master Siming Yuanbin, Dharma Master Guangyin Zhihuan, Dharma Master Xiangfu Wenzhi, Dharma Master Sanqu Wenbing, Dharma Master Siming Yongqing, Dharma Master Siming Juyong, Dharma Master Chongfa Ziren, Dharma Master Chongqing Benyuan, Dharma Master Tiantai Huizhou.

Dharma Master Guangzhi of Nanhu (Guangzhi transmitted to Fuzong, this is Ming transmitting to Wen) (Fuzong transmitted for three generations to Yuandian Jingshe, the society transmitted to Wendian, transmitted to Mingwen, Wen and Ming mutually taught each other, if there were no Yuandian, then the way of Guangzhi would almost be cut off. After the Four Wisdoms of Nanhu, although there was only one transmission and it was unknown, however, the two Dukes Chen and Chao praised this way, which can indeed be compared to the prosperity of Liang and Li in the Tang Dynasty, wouldn't it be even more prosperous for the teachings?) Dharma Master Shenzhi Jianwen, Dharma Master Mingzhi Zhongli, Dharma Master Chengzhao Juexian, Hui.

照法鄰法師圓澄智謙法師定慧介然法師四明法維法師諫議陳瓘待制晁說之文慧宗正法師空相思恭法師扶宗繼忠法師草堂處元法師息庵道淵法師凈社處廉法師休庵法舟法師豁庵凈悟法師嘯巖文虎法師訥堂慧辯法師頑空智覺法師松澗善助法師寒谷妙輝法師東山夔公首座東山皎公首座東山義問書記法明文節法師閑林子真法師照堂師昶法師寶壇智尚法師法明行依法師法明可圭法師寶積法雲法師妙果師楷法師水陸文炳法師常明道深法師福昌文佾法師圓辯道琛法師永嘉法詮法師超果維湛法師海慧若圓法師因果如吉法師凈社全教法師括蒼義詢法師金文衝霄法師四明蘊恭法師法昌本誠法師

圓辯法師月堂慧詢法師逸堂法登法師同庵允憲法師圓庵行果法師東林覺先法師香山唯一法師浩翁惠川法師石翁法介法師柯山本悟法師虎巖行圭法師石林文藻法師安道清寧法師無聞若訥法師自牧子謙法師聖水善濟法師南湖普聞行人石坡元啟法師無住宗凈法師大石志磐法師竹坡如約法師石古慧刊法師竹屋善交法師石屋正己法師友山智恭法師懷古可尚法師可堂若參法師化翁師贊法師巨宗師岳法師不孤有鄰法師柏庭善月法師香林清賜法師伊堂了圓法師耕云崇敬法師石田妙慧法師半云行儒法師此室大方法師虛中元其法師遁山士堯法師孤巖如啟法師寂庵文慧法師

【現代漢語翻譯】 現代漢語譯本： 照法鄰法師（Zhaofalin Fashi）、圓澄智謙法師（Yuancheng Zhiqian Fashi）、定慧介然法師（Dinghui Jieran Fashi）、四明法維法師（Siming Fawei Fashi）、諫議陳瓘（Jianyi Chen Guan）、待制晁說之（Daizhi Chao Shuo Zhi）、文慧宗正法師（Wenhui Zongzheng Fashi）、空相思恭法師（Kongxiang Sigong Fashi）、扶宗繼忠法師（Fuzong Jizhong Fashi）、草堂處元法師（Caotang Chuyuan Fashi）、息庵道淵法師（Xi'an Daoyuan Fashi）、凈社處廉法師（Jingshe Chulian Fashi）、休庵法舟法師（Xiuan Fazhou Fashi）、豁庵凈悟法師（Huo'an Jingwu Fashi）、嘯巖文虎法師（Xiaoyan Wenhu Fashi）、訥堂慧辯法師（Neitang Huibian Fashi）、頑空智覺法師（Wankong Zhijue Fashi）、松澗善助法師（Songjian Shanzhu Fashi）、寒谷妙輝法師（Hangu Miaohui Fashi）、東山夔公首座（Dongshan Kui Gong Shouzuo）、東山皎公首座（Dongshan Jiao Gong Shouzuo）、東山義問書記（Dongshan Yiwen Shuji）、法明文節法師（Faming Wenjie Fashi）、閑林子真法師（Xianlin Zizhen Fashi）、照堂師昶法師（Zhaotang Shichang Fashi）、寶壇智尚法師（Baotan Zhishang Fashi）、法明行依法師（Faming Xingyi Fashi）、法明可圭法師（Faming Ke Gui Fashi）、寶積法雲法師（Baoji Fayun Fashi）、妙果師楷法師（Miaoguo Shikai Fashi）、水陸文炳法師（Shuilu Wenbing Fashi）、常明道深法師（Changming Daoshen Fashi）、福昌文佾法師（Fuchang Wenyi Fashi）、圓辯道琛法師（Yuanbian Daochen Fashi）、永嘉法詮法師（Yongjia Faquan Fashi）、超果維湛法師（Chaoguo Weizhan Fashi）、海慧若圓法師（Haihui Ruoyuan Fashi）、因果如吉法師（Yinguo Ruji Fashi）、凈社全教法師（Jingshe Quanjiao Fashi）、括蒼義詢法師（Kuocang Yixun Fashi）、金文衝霄法師（Jinwen Chongxiao Fashi）、四明蘊恭法師（Siming Yungong Fashi）、法昌本誠法師（Fachang Bencheng Fashi）。 圓辯法師（Yuanbian Fashi）、月堂慧詢法師（Yuetang Huixun Fashi）、逸堂法登法師（Yitang Fadeng Fashi）、同庵允憲法師（Tong'an Yunxian Fashi）、圓庵行果法師（Yuan'an Xingguo Fashi）、東林覺先法師（Donglin Juexian Fashi）、香山唯一法師（Xiangshan Weiyi Fashi）、浩翁惠川法師（Haoweng Huichuan Fashi）、石翁法介法師（Shiweng Fajie Fashi）、柯山本悟法師（Keshan Benwu Fashi）、虎巖行圭法師（Huyan Xinggui Fashi）、石林文藻法師（Shilin Wenzao Fashi）、安道清寧法師（Andao Qingning Fashi）、無聞若訥法師（Wuwen Ruone Fashi）、自牧子謙法師（Zimu Ziqian Fashi）、聖水善濟法師（Shengshui Shanji Fashi）、南湖普聞行人（Nanhu Puwen Xingren）、石坡元啟法師（Shipo Yuanqi Fashi）、無住宗凈法師（Wuzhu Zongjing Fashi）、大石志磐法師（Dashi Zhipan Fashi）、竹坡如約法師（Zhupo Ruyue Fashi）、石古慧刊法師（Shigu Huikan Fashi）、竹屋善交法師（Zhuwu Shanjiao Fashi）、石屋正己法師（Shiwu Zhengji Fashi）、友山智恭法師（Youshan Zhigong Fashi）、懷古可尚法師（Huaigu Keshang Fashi）、可堂若參法師（Ketang Ruocan Fashi）、化翁師贊法師（Hua Weng Shizan Fashi）、巨宗師岳法師（Juzong Shiyue Fashi）、不孤有鄰法師（Bugu Youlin Fashi）、柏庭善月法師（Baiting Shanyue Fashi）、香林清賜法師（Xianglin Qingci Fashi）、伊堂了圓法師（Yitang Liaoyuan Fashi）、耕云崇敬法師（Gengyun Chongjing Fashi）、石田妙慧法師（Shitian Miaohui Fashi）、半云行儒法師（Banyun Xingru Fashi）、此室大方法師（Cishi Dafang Fashi）、虛中元其法師（Xuzhong Yuanqi Fashi）、遁山士堯法師（Dunshan Shiyao Fashi）、孤巖如啟法師（Guyan Ruqi Fashi）、寂庵文慧法師（Ji'an Wenhui Fashi）。

【English Translation】 English version: Zhaofalin Fashi (照法鄰法師, Dharma Master Zhaofalin), Yuancheng Zhiqian Fashi (圓澄智謙法師, Dharma Master Yuancheng Zhiqian), Dinghui Jieran Fashi (定慧介然法師, Dharma Master Dinghui Jieran), Siming Fawei Fashi (四明法維法師, Dharma Master Siming Fawei), Jianyi Chen Guan (諫議陳瓘, Advisor Chen Guan), Daizhi Chao Shuo Zhi (待制晁說之, Academician Chao Shuo Zhi), Wenhui Zongzheng Fashi (文慧宗正法師, Dharma Master Wenhui Zongzheng), Kongxiang Sigong Fashi (空相思恭法師, Dharma Master Kongxiang Sigong), Fuzong Jizhong Fashi (扶宗繼忠法師, Dharma Master Fuzong Jizhong), Caotang Chuyuan Fashi (草堂處元法師, Dharma Master Caotang Chuyuan), Xi'an Daoyuan Fashi (息庵道淵法師, Dharma Master Xi'an Daoyuan), Jingshe Chulian Fashi (凈社處廉法師, Dharma Master Jingshe Chulian), Xiuan Fazhou Fashi (休庵法舟法師, Dharma Master Xiuan Fazhou), Huo'an Jingwu Fashi (豁庵凈悟法師, Dharma Master Huo'an Jingwu), Xiaoyan Wenhu Fashi (嘯巖文虎法師, Dharma Master Xiaoyan Wenhu), Neitang Huibian Fashi (訥堂慧辯法師, Dharma Master Neitang Huibian), Wankong Zhijue Fashi (頑空智覺法師, Dharma Master Wankong Zhijue), Songjian Shanzhu Fashi (松澗善助法師, Dharma Master Songjian Shanzhu), Hangu Miaohui Fashi (寒谷妙輝法師, Dharma Master Hangu Miaohui), Dongshan Kui Gong Shouzuo (東山夔公首座, Chief Monk Kui Gong of Dongshan), Dongshan Jiao Gong Shouzuo (東山皎公首座, Chief Monk Jiao Gong of Dongshan), Dongshan Yiwen Shuji (東山義問書記, Secretary Yiwen of Dongshan), Faming Wenjie Fashi (法明文節法師, Dharma Master Faming Wenjie), Xianlin Zizhen Fashi (閑林子真法師, Dharma Master Xianlin Zizhen), Zhaotang Shichang Fashi (照堂師昶法師, Dharma Master Zhaotang Shichang), Baotan Zhishang Fashi (寶壇智尚法師, Dharma Master Baotan Zhishang), Faming Xingyi Fashi (法明行依法師, Dharma Master Faming Xingyi), Faming Ke Gui Fashi (法明可圭法師, Dharma Master Faming Ke Gui), Baoji Fayun Fashi (寶積法雲法師, Dharma Master Baoji Fayun), Miaoguo Shikai Fashi (妙果師楷法師, Dharma Master Miaoguo Shikai), Shuilu Wenbing Fashi (水陸文炳法師, Dharma Master Shuilu Wenbing), Changming Daoshen Fashi (常明道深法師, Dharma Master Changming Daoshen), Fuchang Wenyi Fashi (福昌文佾法師, Dharma Master Fuchang Wenyi), Yuanbian Daochen Fashi (圓辯道琛法師, Dharma Master Yuanbian Daochen), Yongjia Faquan Fashi (永嘉法詮法師, Dharma Master Yongjia Faquan), Chaoguo Weizhan Fashi (超果維湛法師, Dharma Master Chaoguo Weizhan), Haihui Ruoyuan Fashi (海慧若圓法師, Dharma Master Haihui Ruoyuan), Yinguo Ruji Fashi (因果如吉法師, Dharma Master Yinguo Ruji), Jingshe Quanjiao Fashi (凈社全教法師, Dharma Master Jingshe Quanjiao), Kuocang Yixun Fashi (括蒼義詢法師, Dharma Master Kuocang Yixun), Jinwen Chongxiao Fashi (金文衝霄法師, Dharma Master Jinwen Chongxiao), Siming Yungong Fashi (四明蘊恭法師, Dharma Master Siming Yungong), Fachang Bencheng Fashi (法昌本誠法師, Dharma Master Fachang Bencheng). Yuanbian Fashi (圓辯法師, Dharma Master Yuanbian), Yuetang Huixun Fashi (月堂慧詢法師, Dharma Master Yuetang Huixun), Yitang Fadeng Fashi (逸堂法登法師, Dharma Master Yitang Fadeng), Tong'an Yunxian Fashi (同庵允憲法師, Dharma Master Tong'an Yunxian), Yuan'an Xingguo Fashi (圓庵行果法師, Dharma Master Yuan'an Xingguo), Donglin Juexian Fashi (東林覺先法師, Dharma Master Donglin Juexian), Xiangshan Weiyi Fashi (香山唯一法師, Dharma Master Xiangshan Weiyi), Haoweng Huichuan Fashi (浩翁惠川法師, Dharma Master Haoweng Huichuan), Shiweng Fajie Fashi (石翁法介法師, Dharma Master Shiweng Fajie), Keshan Benwu Fashi (柯山本悟法師, Dharma Master Keshan Benwu), Huyan Xinggui Fashi (虎巖行圭法師, Dharma Master Huyan Xinggui), Shilin Wenzao Fashi (石林文藻法師, Dharma Master Shilin Wenzao), Andao Qingning Fashi (安道清寧法師, Dharma Master Andao Qingning), Wuwen Ruone Fashi (無聞若訥法師, Dharma Master Wuwen Ruone), Zimu Ziqian Fashi (自牧子謙法師, Dharma Master Zimu Ziqian), Shengshui Shanji Fashi (聖水善濟法師, Dharma Master Shengshui Shanji), Nanhu Puwen Xingren (南湖普聞行人, Practitioner Puwen of Nanhu), Shipo Yuanqi Fashi (石坡元啟法師, Dharma Master Shipo Yuanqi), Wuzhu Zongjing Fashi (無住宗凈法師, Dharma Master Wuzhu Zongjing), Dashi Zhipan Fashi (大石志磐法師, Dharma Master Dashi Zhipan), Zhupo Ruyue Fashi (竹坡如約法師, Dharma Master Zhupo Ruyue), Shigu Huikan Fashi (石古慧刊法師, Dharma Master Shigu Huikan), Zhuwu Shanjiao Fashi (竹屋善交法師, Dharma Master Zhuwu Shanjiao), Shiwu Zhengji Fashi (石屋正己法師, Dharma Master Shiwu Zhengji), Youshan Zhigong Fashi (友山智恭法師, Dharma Master Youshan Zhigong), Huaigu Keshang Fashi (懷古可尚法師, Dharma Master Huaigu Keshang), Ketang Ruocan Fashi (可堂若參法師, Dharma Master Ketang Ruocan), Hua Weng Shizan Fashi (化翁師贊法師, Dharma Master Hua Weng Shizan), Juzong Shiyue Fashi (巨宗師岳法師, Dharma Master Juzong Shiyue), Bugu Youlin Fashi (不孤有鄰法師, Dharma Master Bugu Youlin), Baiting Shanyue Fashi (柏庭善月法師, Dharma Master Baiting Shanyue), Xianglin Qingci Fashi (香林清賜法師, Dharma Master Xianglin Qingci), Yitang Liaoyuan Fashi (伊堂了圓法師, Dharma Master Yitang Liaoyuan), Gengyun Chongjing Fashi (耕云崇敬法師, Dharma Master Gengyun Chongjing), Shitian Miaohui Fashi (石田妙慧法師, Dharma Master Shitian Miaohui), Banyun Xingru Fashi (半云行儒法師, Dharma Master Banyun Xingru), Cishi Dafang Fashi (此室大方法師, Dharma Master Cishi Dafang), Xuzhong Yuanqi Fashi (虛中元其法師, Dharma Master Xuzhong Yuanqi), Dunshan Shiyao Fashi (遁山士堯法師, Dharma Master Dunshan Shiyao), Guyan Ruqi Fashi (孤巖如啟法師, Dharma Master Guyan Ruqi), Ji'an Wenhui Fashi (寂庵文慧法師, Dharma Master Ji'an Wenhui).

半巖道全法師子高必升法師操庵文節法師巽中道謙法師無謀善應法師悅庵凈慧法師禪悅可彬法師寶化道英法師云屋可上法師化翁正己法師大蓬了因法師茅屋了己法師竹溪志昌法師隱堂正榮法師石芝宗曉法師南湖善榮行人一庵處躬法師正庵端信法師叔寶良琰法師癡庵垂拱法師贅庵惟定法師誰庵宗岳法師雪堂戒應法師止庵法蓮法師餘姚清湛法師指南仲韶法師慈雲文統法師鏡庵景遷法師契庵如晦法師環庵戒樞法師

東山神照法師法真處咸法師安國元惠法師智涌瞭然法師覺云智連法師元庵則約法師樸庵清哲首座澤山與咸法師山堂元性法師虛堂本空法師集長妙璘法師赤城中益法師白蓮智圓法師白蓮清悟法師白蓮子侔法師真教智仙法師證悟圓智法師慧光若訥法師等庵士衡法師虛庵有宏法師復庵妙圭法師上竺師覺法師晦庵慧明法師中庵師安法師石澗從戒法師古泉正宗法師月潭道鑒法師雪溪得益法師白蓮梵章首座白蓮道卿法師天臺凈侁法師四明凈杲法師郡守李庭芝神悟處謙法師北禪凈梵法師北禪惠深法師頂山子文法師飛英智忱法師超果惠道法師德藏從進法師通照慧明法師報慈蘊堯法師白蓮善圭法師德藏擇瑛法師北關思凈法師金華子方法師壽安良弼法師教藏有全法師凈住思照法師一行宗利法師樝庵有嚴法師天臺法麟法師天臺應通法師承

【現代漢語翻譯】 現代漢語譯本： 半巖道全法師（Banyan Daquan）：子高必升法師（Zigao Bisheng）、操庵文節法師（Cao'an Wenjie）、巽中道謙法師（Xunzhong Daoqian）、無謀善應法師（Wumou Shanying）、悅庵凈慧法師（Yue'an Jinghui）、禪悅可彬法師（Chanyue Kebin）、寶化道英法師（Baohua Daoying）、云屋可上法師（Yunwu Keshang）、化翁正己法師（Hua Weng Zhengji）、大蓬了因法師（Da Peng Liaoyin）、茅屋了己法師（Maowu Liaoji）、竹溪志昌法師（Zhuxi Zhichang）、隱堂正榮法師（Yintang Zhengrong）、石芝宗曉法師（Shizhi Zongxiao）、南湖善榮行人（Nanhu Shanrong）、一庵處躬法師（Yi'an Chugong）、正庵端信法師（Zheng'an Duanxin）、叔寶良琰法師（Shubao Liangyan）、癡庵垂拱法師（Chi'an Chuigong）、贅庵惟定法師（Zhui'an Weiding）、誰庵宗岳法師（Shei'an Zongyue）、雪堂戒應法師（Xuetang Jieying）、止庵法蓮法師（Zhi'an Falian）、餘姚清湛法師（Yuyao Qingzhan）、指南仲韶法師（Zhinan Zhongshao）、慈雲文統法師（Ciyun Wentong）、鏡庵景遷法師（Jing'an Jingqian）、契庵如晦法師（Qi'an Ruhui）、環庵戒樞法師（Huan'an Jieshu）。 東山神照法師（Dongshan Shenzhao）、法真處咸法師（Fazhen Chuxian）、安國元惠法師（Anguo Yuanhui）、智涌瞭然法師（Zhiyong Liaoran）、覺云智連法師（Jueyun Zhilian）、元庵則約法師（Yuan'an Zeyue）、樸庵清哲首座（Pu'an Qingzhe）、澤山與咸法師（Zeshan Yuxian）、山堂元性法師（Shantang Yuanxing）、虛堂本空法師（Xutang Benkong）、集長妙璘法師（Jichang Miaolin）、赤城中益法師（Chicheng Zhongyi）、白蓮智圓法師（Bailian Zhiyuan）、白蓮清悟法師（Bailian Qingwu）、白蓮子侔法師（Bailian Zimou）、真教智仙法師（Zhenjiao Zhixian）、證悟圓智法師（Zhengwu Yuanzhi）、慧光若訥法師（Huiguang Ruone）、等庵士衡法師（Deng'an Shiheng）、虛庵有宏法師（Xu'an Youhong）、復庵妙圭法師（Fu'an Miaogui）、上竺師覺法師（Shangzhu Shijue）、晦庵慧明法師（Hui'an Huiming）、中庵師安法師（Zhong'an Shi'an）、石澗從戒法師（Shijian Congjie）、古泉正宗法師（Guquan Zhengzong）、月潭道鑒法師（Yuetan Daojian）、雪溪得益法師（Xuexi Deyi）、白蓮梵章首座（Bailian Fanzhang）、白蓮道卿法師（Bailian Daoqing）、天臺凈侁法師（Tiantai Jingshen）、四明凈杲法師（Siming Jinggao）、郡守李庭芝（Prefect Li Tingzhi）、神悟處謙法師（Shenwu Chuqian）、北禪凈梵法師（Beichan Jingfan）、北禪惠深法師（Beichan Huishen）、頂山子文法師（Dingshan Ziwen）、飛英智忱法師（Feiying Zhichen）、超果惠道法師（Chaoguo Huidao）、德藏從進法師（Dezang Congjin）、通照慧明法師（Tongzhao Huiming）、報慈蘊堯法師（Baoci Yunyao）、白蓮善圭法師（Bailian Shangui）、德藏擇瑛法師（Dezang Zexing）、北關思凈法師（Beiguan Sijing）、金華子方法師（Jinhua Zifang）、壽安良弼法師（Shou'an Liangbi）、教藏有全法師（Jiaozang Youquan）、凈住思照法師（Jingzhu Sizhao）、一行宗利法師（Yixing Zongli）、樝庵有嚴法師（Zha'an Youyan）、天臺法麟法師（Tiantai Falin）、天臺應通法師（Tiantai Yingtong）、承（Cheng）。

【English Translation】 English version: Banyan Daquan Dharma Master, Zigao Bisheng Dharma Master, Cao'an Wenjie Dharma Master, Xunzhong Daoqian Dharma Master, Wumou Shanying Dharma Master, Yue'an Jinghui Dharma Master, Chanyue Kebin Dharma Master, Baohua Daoying Dharma Master, Yunwu Keshang Dharma Master, Hua Weng Zhengji Dharma Master, Da Peng Liaoyin Dharma Master, Maowu Liaoji Dharma Master, Zhuxi Zhichang Dharma Master, Yintang Zhengrong Dharma Master, Shizhi Zongxiao Dharma Master, Nanhu Shanrong Lay Practitioner, Yi'an Chugong Dharma Master, Zheng'an Duanxin Dharma Master, Shubao Liangyan Dharma Master, Chi'an Chuigong Dharma Master, Zhui'an Weiding Dharma Master, Shei'an Zongyue Dharma Master, Xuetang Jieying Dharma Master, Zhi'an Falian Dharma Master, Yuyao Qingzhan Dharma Master, Zhinan Zhongshao Dharma Master, Ciyun Wentong Dharma Master, Jing'an Jingqian Dharma Master, Qi'an Ruhui Dharma Master, Huan'an Jieshu Dharma Master. Dongshan Shenzhao Dharma Master, Fazhen Chuxian Dharma Master, Anguo Yuanhui Dharma Master, Zhiyong Liaoran Dharma Master, Jueyun Zhilian Dharma Master, Yuan'an Zeyue Dharma Master, Pu'an Qingzhe Chief Seat, Zeshan Yuxian Dharma Master, Shantang Yuanxing Dharma Master, Xutang Benkong Dharma Master, Jichang Miaolin Dharma Master, Chicheng Zhongyi Dharma Master, Bailian Zhiyuan Dharma Master, Bailian Qingwu Dharma Master, Bailian Zimou Dharma Master, Zhenjiao Zhixian Dharma Master, Zhengwu Yuanzhi Dharma Master, Huiguang Ruone Dharma Master, Deng'an Shiheng Dharma Master, Xu'an Youhong Dharma Master, Fu'an Miaogui Dharma Master, Shangzhu Shijue Dharma Master, Hui'an Huiming Dharma Master, Zhong'an Shi'an Dharma Master, Shijian Congjie Dharma Master, Guquan Zhengzong Dharma Master, Yuetan Daojian Dharma Master, Xuexi Deyi Dharma Master, Bailian Fanzhang Chief Seat, Bailian Daoqing Dharma Master, Tiantai Jingshen Dharma Master, Siming Jinggao Dharma Master, Prefect Li Tingzhi, Shenwu Chuqian Dharma Master, Beichan Jingfan Dharma Master, Beichan Huishen Dharma Master, Dingshan Ziwen Dharma Master, Feiying Zhichen Dharma Master, Chaoguo Huidao Dharma Master, Dezang Congjin Dharma Master, Tongzhao Huiming Dharma Master, Baoci Yunyao Dharma Master, Bailian Shangui Dharma Master, Dezang Zexing Dharma Master, Beiguan Sijing Dharma Master, Jinhua Zifang Dharma Master, Shou'an Liangbi Dharma Master, Jiaozang Youquan Dharma Master, Jingzhu Sizhao Dharma Master, Yixing Zongli Dharma Master, Zha'an Youyan Dharma Master, Tiantai Falin Dharma Master, Tiantai Yingtong Dharma Master, Cheng.

天法寶法師承天懷雅法師天臺賓纖法師永嘉元摻法師錢唐義全法師承天擇仁行人天臺左伸居士

(東山之裔至月潭雪溪而益微。由繼之者道與位俱不振耳。其可以有所感傷也夫)南屏興教法師慈辯從諫法師車溪擇卿法師○慧覺齊玉法師○圓覺蘊慈法師法照中皎法師則庵明哲法師正堂如理法師能仁道山法師畢庵法布法師坦庵法英法師南巖法雄法師東山祖意法師醴泉行環法師布金覺先法師神慧敏齊法師能仁文公首座能仁能公行人普明如靖法師圓通思梵法師思溪景咨法師普圓善期法師天竺應如法師崇先懷志法師精英從智法師宣秘慧仙法師普圓普證法師法燈道遵法師餘姚行澄法師法雲宗敏法師樞密蔣之奇慧覺清月法師佛智慈雲法師法照凈通法師佛照智堅法師神辯覺寧法師等慈慧序法師圓明智賢法師高麗義天僧統明義首座群峰太初法師梵慈智普法師龍華道方法師超果宗肇法師圓照梵光法師東靈智欽法師楊尖利淵法師楊尖法欽法師崇先了生法師南屏用文法師憲章仲閔法師餘慶道存法師超果會賢法師精微彥倫法師寶積彥端法師清辯蘊齊法師景德法雲法師上方法清法師法慧正宗法師東安景初法師南屏靈玩法師東吳文詡法師錢唐如詢法師車溪卿法師竹庵可觀法師北峰宗印法師古云元粹法師佛光法照法師子庭師訓法師愚谷從慧法師東

【現代漢語翻譯】 現代漢語譯本： 天法寶法師，師承天懷雅法師、天臺賓纖法師、永嘉元摻法師、錢唐義全法師，以及承天擇仁行人、天臺左伸居士。

（東山法脈的後裔，到了月潭雪溪之後更加衰微，這是因為繼承者在道行和地位上都未能振興。這真是令人感到惋惜啊！） 南屏興教法師、慈辯從諫法師、車溪擇卿法師、慧覺齊玉法師、圓覺蘊慈法師、法照中皎法師、則庵明哲法師、正堂如理法師、能仁道山法師、畢庵法布法師、坦庵法英法師、南巖法雄法師、東山祖意法師、醴泉行環法師、布金覺先法師、神慧敏齊法師、能仁文公首座、能仁能公行人、普明如靖法師、圓通思梵法師、思溪景咨法師、普圓善期法師、天竺應如法師、崇先懷志法師、精英從智法師、宣秘慧仙法師、普圓普證法師、法燈道遵法師、餘姚行澄法師、法雲宗敏法師、樞密蔣之奇、慧覺清月法師、佛智慈雲法師、法照凈通法師、佛照智堅法師、神辯覺寧法師、等慈慧序法師、圓明智賢法師、高麗義天僧統、明義首座、群峰太初法師、梵慈智普法師、龍華道方法師、超果宗肇法師、圓照梵光法師、東靈智欽法師、楊尖利淵法師、楊尖法欽法師、崇先了生法師、南屏用文法師、**仲閔法師、餘慶道存法師、超果會賢法師、精微彥倫法師、寶積彥端法師、清辯蘊齊法師、景德法雲法師、上方法清法師、法慧正宗法師、東安景初法師、南屏靈玩法師、東吳文詡法師、錢唐如詢法師、車溪卿法師、竹庵可觀法師、北峰宗印法師、古云元粹法師、佛光法照法師、子庭師訓法師、愚谷從慧法師、東

【English Translation】 English version: Dharma Master Fabao of Tian (天, referring to 天臺山, Mount Tiantai), inherited from Dharma Master Tianhuai Ya, Dharma Master Tiantai Binqian, Dharma Master Yongjia Yuancha, Dharma Master Qiantang Yiquan, as well as Practitioner Cheng Tianzeren and Layman Tiantai Zuoshen.

(The descendants of the Dongshan (東山, East Mountain School of Chan Buddhism) lineage became increasingly weak after Yue Tan (月潭, Moon Pond) and Xue Xi (雪溪, Snow Creek). This is because those who succeeded them failed to revitalize both the Dharma and their positions. It is truly something to lament!) Dharma Master Nanping Xingjiao, Dharma Master Cibian Congjian, Dharma Master Chexi Zeqing, Dharma Master Huijue Qiyu, Dharma Master Yuanjue Yunci, Dharma Master Fazhao Zhongjiao, Dharma Master Ze'an Mingzhe, Dharma Master Zhengtang Ruli, Dharma Master Nengren Daoshan, Dharma Master Bi'an Fabu, Dharma Master Tan'an Faying, Dharma Master Nanyan Faxiong, Dharma Master Dongshan Zuyi, Dharma Master Liquan Xinghuan, Dharma Master Bujin Juexian, Dharma Master Shenhui Minqi, Chief Seat Wengong of Nengren, Practitioner Nenggong of Nengren, Dharma Master Puming Rujing, Dharma Master Yuantong Sifan, Dharma Master Sixi Jingzi, Dharma Master Puyuan Shanqi, Dharma Master Tianzhu Yingru, Dharma Master Chongxian Huaizhi, Dharma Master Jingying Congzhi, Dharma Master Xuanmi Huixian, Dharma Master Puyuan Puzheng, Dharma Master Fadeng Daozun, Dharma Master Yuyao Xingcheng, Dharma Master Fayun Zongmin, Grand Councilor Jiang Zhiqi, Dharma Master Huijue Qingyue, Dharma Master Fozhi Ciyun, Dharma Master Fazhao Jingtong, Dharma Master Fozhao Zhijian, Dharma Master Shenbian Juening, Dharma Master Denci Huixu, Dharma Master Yuanming Zhixian, Supreme Monk Uicheon of Goryeo, Chief Seat Mingyi, Dharma Master Qunfeng Taichu, Dharma Master Fanci Zhipu, Dharma Master Longhua Daofang, Dharma Master Chaoguo Zongzhao, Dharma Master Yuanzhao Fanguang, Dharma Master Dongling Zhiqin, Dharma Master Yangjian Liyuan, Dharma Master Yangjian Faqin, Dharma Master Chongxian Liaosheng, Dharma Master Nanping Yongwen, Dharma Master **Zhong Min, Dharma Master Yuqing Daocun, Dharma Master Chaoguo Huixian, Dharma Master Jingwei Yanlun, Dharma Master Baoji Yanduan, Dharma Master Qingbian Yunqi, Dharma Master Jingde Fayun, Dharma Master Shangfang Faqing, Dharma Master Fahui Zhengzong, Dharma Master Dongan Jingchu, Dharma Master Nanping Lingwan, Dharma Master Dongwu Wenxu, Dharma Master Qiantang Ruxun, Dharma Master Chexi Qing, Dharma Master Zhuan Ke Guan, Dharma Master Beifeng Zongyin, Dharma Master Guyun Yuan Cui, Dharma Master Foguang Fazhao, Dharma Master Ziting Shixun, Dharma Master Yugu Conghui, East

溟慧日法師千江一印法師東陵智迥法師靜山處仁法師魯山季文法師北溪德聞法師虛堂可明法師松林宗溥法師四窗子思法師起周尹輔法師宗周子文法師菊庭信硁法師海翁時學法師柳塘可權法師松庭可月法師雲海普度法師雲海至寶法師沃洲光燁法師梅澗太度法師少愚育才法師行古忘新法師鼎山時舉法師渭濱惟清法師大山道[怡-臺+(乏-之+友)]法師此堂道悟法師晝堂文煥法師芝田德瑞法師高峰凈彌法師大明圓照法師石泉普洽法師不模師楷法師子元義深法師西泉一唯法師性翁文習法師右洲景荃法師古巖正因法師毒鼓妙聲法師應庵法言法師梓山思恭法師太虛普容行人西山文珙法師雪岑行海法師無極可度法師雙溪道弘法師東屏正吾法師南叟元凱法師石林文分法師東山慧日法師自聞如願法師此山志在書記方溪文珍知客梅峰梵奎法師具城妙铦法師○孤巖如月法師石溪思壽法師石鏡清杲法師慈感文圭法師蒙泉了源法師毒海道源法師桐洲懷坦法師○剡源覺先法師○南峰思誠法師日本俊芿法師嚴陵趙彥肅鎧庵吳克己智行守旻法師神辯清一法師自得慧欽法師牧庵有朋法師顯庵法昌法師月溪法輝法師隱學本然法師浮石子慧法師永福志亨法師天王道用法師能仁懷寶法師草堂如寶法師祥符道忻法師車溪善榮法師紫金法通法師慧覺玉法師清修法

【現代漢語翻譯】 現代漢語譯本： 溟慧日法師（Minghui Rifa）： 千江一印法師（Qianjiang Yiyin）： 東陵智迥法師（Dongling Zhijiong）： 靜山處仁法師（Jingshan Churen）： 魯山季文法師（Lushan Jiwen）： 北溪德聞法師（Beixi Dewen）： 虛堂可明法師（Xutang Keming）： 松林宗溥法師（Songlin Zongpu）： 四窗子思法師（Sichuang Zisi）： 起周尹輔法師（Qizhou Yinfu）： 宗周子文法師（Zongzhou Ziwen）： 菊庭信硁法師（Juting Xinkeng）： 海翁時學法師（Haiweng Shixue）： 柳塘可權法師（Liutang Kequan）： 松庭可月法師（Songting Keyue）： 雲海普度法師（Yunhai Pudu）： 雲海至寶法師（Yunhai Zhibao）： 沃洲光燁法師（Wozhou Guangye）： 梅澗太度法師（Meijian Taidu）： 少愚育才法師（Shaoyu Yucai）： 行古忘新法師（Xinggu Wangxin）： 鼎山時舉法師（Dingshan Shiju）： 渭濱惟清法師（Weibin Weiqing）： 大山道[怡-臺+(乏-之+友)]法師（Dashan Dao[怡-臺+(乏-之+友)]）： 此堂道悟法師（Citang Daowu）： 晝堂文煥法師（Zhou Tang Wenhuan）： 芝田德瑞法師（Zhitian Derui）： 高峰凈彌法師（Gaofeng Jingmi）： 大明圓照法師（Daming Yuanzhao）： 石泉普洽法師（Shiquan Puqia）： 不模師楷法師（Bumo Shikai）： 子元義深法師（Ziyuan Yishen）： 西泉一唯法師（Xiquan Yiwei）： 性翁文習法師（Xingweng Wenxi）： 右洲景荃法師（Youzhou Jingquan）： 古巖正因法師（Guyan Zhengyin）： 毒鼓妙聲法師（Dugu Miaosheng）： 應庵法言法師（Ying'an Fayan）： 梓山思恭法師（Zishan Sigong）： 太虛普容行人（Taixu Purong）： 西山文珙法師（Xishan Wengong）： 雪岑行海法師（Xuecen Xinghai）： 無極可度法師（Wuji Kedu）： 雙溪道弘法師（Shuangxi Daohong）： 東屏正吾法師（Dongping Zhengwu）： 南叟元凱法師（Nansou Yuankai）： 石林文分法師（Shilin Wenfen）： 東山慧日法師（Dongshan Rifa）： 自聞如願法師（Ziwen Ruyuan）： 此山志在書記（Cishan Zhizai）： 方溪文珍知客（Fangxi Wenzhen）： 梅峰梵奎法師（Meifeng FanKui）： 具城妙铦法師（Jucheng Miaoxian）： ○孤巖如月法師（Guyan Ruyue）： 石溪思壽法師（Shixi Sishou）： 石鏡清杲法師（Shijing Qinggao）： 慈感文圭法師（Cigan Wengui）： 蒙泉了源法師（Mengquan Liaoyuan）： 毒海道源法師（Duhai Daoyuan）： 桐洲懷坦法師（Tongzhou Huaitan）： ○剡源覺先法師（Shanyuan Juexian）： ○南峰思誠法師（Nanfeng Sicheng）： 日本俊芿法師（Riben Junreng）： 嚴陵趙彥肅（Yanling Zhao Yansu）： 鎧庵吳克己（Kai'an Wu Keji）： 智行守旻法師（Zhixing Shoumin）： 神辯清一法師（Shenbian Qingyi）： 自得慧欽法師（Zide Huiqin）： 牧庵有朋法師（Mu'an Youpeng）： 顯庵法昌法師（Xian'an Fachang）： 月溪法輝法師（Yuexi Fahui）： 隱學本然法師（Yinxue Benran）： 浮石子慧法師（Fushi Zihui）： 永福志亨法師（Yongfu Zhiheng）： 天王道用法師（Tianwang Daoyong）： 能仁懷寶法師（Nengren Huaibao）： 草堂如寶法師（Caotang Rubao）： 祥符道忻法師（Xiangfu Daoxin）： 車溪善榮法師（Chexi Shanrong）： 紫金法通法師（Zijin Fatong）： 慧覺玉法師（Huijue Yu）： 清修法（Qingxiu）

English version: Minghui Rifa (溟慧日法師): Qianjiang Yiyin (千江一印法師): Dongling Zhijiong (東陵智迥法師): Jingshan Churen (靜山處仁法師): Lushan Jiwen (魯山季文法師): Beixi Dewen (北溪德聞法師): Xutang Keming (虛堂可明法師): Songlin Zongpu (松林宗溥法師): Sichuang Zisi (四窗子思法師): Qizhou Yinfu (起周尹輔法師): Zongzhou Ziwen (宗周子文法師): Juting Xinkeng (菊庭信硁法師): Haiweng Shixue (海翁時學法師): Liutang Kequan (柳塘可權法師): Songting Keyue (松庭可月法師): Yunhai Pudu (雲海普度法師): Yunhai Zhibao (雲海至寶法師): Wozhou Guangye (沃洲光燁法師): Meijian Taidu (梅澗太度法師): Shaoyu Yucai (少愚育才法師): Xinggu Wangxin (行古忘新法師): Dingshan Shiju (鼎山時舉法師): Weibin Weiqing (渭濱惟清法師): Dashan Dao[怡-臺+(乏-之+友)] (大山道[怡-臺+(乏-之+友)]法師): Citang Daowu (此堂道悟法師): Zhou Tang Wenhuan (晝堂文煥法師): Zhitian Derui (芝田德瑞法師): Gaofeng Jingmi (高峰凈彌法師): Daming Yuanzhao (大明圓照法師): Shiquan Puqia (石泉普洽法師): Bumo Shikai (不模師楷法師): Ziyuan Yishen (子元義深法師): Xiquan Yiwei (西泉一唯法師): Xingweng Wenxi (性翁文習法師): Youzhou Jingquan (右洲景荃法師): Guyan Zhengyin (古巖正因法師): Dugu Miaosheng (毒鼓妙聲法師): Ying'an Fayan (應庵法言法師): Zishan Sigong (梓山思恭法師): Taixu Purong (太虛普容行人): Xishan Wengong (西山文珙法師): Xuecen Xinghai (雪岑行海法師): Wuji Kedu (無極可度法師): Shuangxi Daohong (雙溪道弘法師): Dongping Zhengwu (東屏正吾法師): Nansou Yuankai (南叟元凱法師): Shilin Wenfen (石林文分法師): Dongshan Rifa (東山慧日法師): Ziwen Ruyuan (自聞如願法師): Cishan Zhizai (此山志在): Fangxi Wenzhen (方溪文珍): Meifeng FanKui (梅峰梵奎法師): Jucheng Miaoxian (具城妙铦法師): Guyan Ruyue (孤巖如月法師): Shixi Sishou (石溪思壽法師): Shijing Qinggao (石鏡清杲法師): Cigan Wengui (慈感文圭法師): Mengquan Liaoyuan (蒙泉了源法師): Duhai Daoyuan (毒海道源法師): Tongzhou Huaitan (桐洲懷坦法師): Shanyuan Juexian (剡源覺先法師): Nanfeng Sicheng (南峰思誠法師): Riben Junreng (日本俊芿法師): Yanling Zhao Yansu (嚴陵趙彥肅): Kai'an Wu Keji (鎧庵吳克己): Zhixing Shoumin (智行守旻法師): Shenbian Qingyi (神辯清一法師): Zide Huiqin (自得慧欽法師): Mu'an Youpeng (牧庵有朋法師): Xian'an Fachang (顯庵法昌法師): Yuexi Fahui (月溪法輝法師): Yinxue Benran (隱學本然法師): Fushi Zihui (浮石子慧法師): Yongfu Zhiheng (永福志亨法師): Tianwang Daoyong (天王道用法師): Nengren Huaibao (能仁懷寶法師): Caotang Rubao (草堂如寶法師): Xiangfu Daoxin (祥符道忻法師): Chexi Shanrong (車溪善榮法師): Zijin Fatong (紫金法通法師): Huijue Yu (慧覺玉法師): Qingxiu (清修)

【English Translation】 English version: Minghui Rifa (溟慧日法師): Qianjiang Yiyin (千江一印法師): Dongling Zhijiong (東陵智迥法師): Jingshan Churen (靜山處仁法師): Lushan Jiwen (魯山季文法師): Beixi Dewen (北溪德聞法師): Xutang Keming (虛堂可明法師): Songlin Zongpu (松林宗溥法師): Sichuang Zisi (四窗子思法師): Qizhou Yinfu (起周尹輔法師): Zongzhou Ziwen (宗周子文法師): Juting Xinkeng (菊庭信硁法師): Haiweng Shixue (海翁時學法師): Liutang Kequan (柳塘可權法師): Songting Keyue (松庭可月法師): Yunhai Pudu (雲海普度法師): Yunhai Zhibao (雲海至寶法師): Wozhou Guangye (沃洲光燁法師): Meijian Taidu (梅澗太度法師): Shaoyu Yucai (少愚育才法師): Xinggu Wangxin (行古忘新法師): Dingshan Shiju (鼎山時舉法師): Weibin Weiqing (渭濱惟清法師): Dashan Dao[怡-臺+(乏-之+友)] (大山道[怡-臺+(乏-之+友)]法師): Citang Daowu (此堂道悟法師): Zhou Tang Wenhuan (晝堂文煥法師): Zhitian Derui (芝田德瑞法師): Gaofeng Jingmi (高峰凈彌法師): Daming Yuanzhao (大明圓照法師): Shiquan Puqia (石泉普洽法師): Bumo Shikai (不模師楷法師): Ziyuan Yishen (子元義深法師): Xiquan Yiwei (西泉一唯法師): Xingweng Wenxi (性翁文習法師): Youzhou Jingquan (右洲景荃法師): Guyan Zhengyin (古巖正因法師): Dugu Miaosheng (毒鼓妙聲法師): Ying'an Fayan (應庵法言法師): Zishan Sigong (梓山思恭法師): Taixu Purong (太虛普容行人): Xishan Wengong (西山文珙法師): Xuecen Xinghai (雪岑行海法師): Wuji Kedu (無極可度法師): Shuangxi Daohong (雙溪道弘法師): Dongping Zhengwu (東屏正吾法師): Nansou Yuankai (南叟元凱法師): Shilin Wenfen (石林文分法師): Dongshan Rifa (東山慧日法師): Ziwen Ruyuan (自聞如願法師): Cishan Zhizai (此山志在): Fangxi Wenzhen (方溪文珍): Meifeng FanKui (梅峰梵奎法師): Jucheng Miaoxian (具城妙铦法師): Guyan Ruyue (孤巖如月法師): Shixi Sishou (石溪思壽法師): Shijing Qinggao (石鏡清杲法師): Cigan Wengui (慈感文圭法師): Mengquan Liaoyuan (蒙泉了源法師): Duhai Daoyuan (毒海道源法師): Tongzhou Huaitan (桐洲懷坦法師): Shanyuan Juexian (剡源覺先法師): Nanfeng Sicheng (南峰思誠法師): Riben Junreng (日本俊芿法師): Yanling Zhao Yansu (嚴陵趙彥肅): Kai'an Wu Keji (鎧庵吳克己): Zhixing Shoumin (智行守旻法師): Shenbian Qingyi (神辯清一法師): Zide Huiqin (自得慧欽法師): Mu'an Youpeng (牧庵有朋法師): Xian'an Fachang (顯庵法昌法師): Yuexi Fahui (月溪法輝法師): Yinxue Benran (隱學本然法師): Fushi Zihui (浮石子慧法師): Yongfu Zhiheng (永福志亨法師): Tianwang Daoyong (天王道用法師): Nengren Huaibao (能仁懷寶法師): Caotang Rubao (草堂如寶法師): Xiangfu Daoxin (祥符道忻法師): Chexi Shanrong (車溪善榮法師): Zijin Fatong (紫金法通法師): Huijue Yu (慧覺玉法師): Qingxiu (清修)

久法師慈室妙云法師雪溪晞顏法師悟真正皎法師南湖了宣行人澄覺神煥法師覺庵簡言法師鑑堂思義法師○總庵妙心法師古鏡文杲法師常齋法幵法師假名如湛法師車溪智欽法師密印修慧法師慧解曇應法師慧照道倫法師北禪法榮法師北禪文俊法師圓覺凈圭法師剡源先法師雲夢允澤法師湛堂性澄法師我庵本無法師竺隱弘道法師元璞如璋法師箕山大隱法師照庵允中法師天岸弘濟法師信元永孚法師絕宗善繼法師大璞如玘法師○大車是乘法師大徹凈昱法師獨庵自朋法師耶溪允若法師行之大安法師息庵允茲法師如庵凈真法師秋崖宗矩法師方巖懷則法師子蒙省初法師桐洲坦法師古源永清法師玉岡蒙潤法師松壑正壽法師天巖普曜法師春洲紹澤法師大用必才法師靜庵原鎮法師夢觀守仁法師一原紹宗法師操古啟方法師荊山良玉法師春谷智熙法師雪林廷瑞法師印海子實法師西崖德修法師潛山文珦法師鑑堂義法師百川如海法師性庵凈岳法師靜翁祖明法師竹屋元凈法師日章祖稱法師九皋妙聲法師竹堂師正法師北山文勝法師一山懷德法師柏巖文杲法師石庭道生法師石庭宗曄法師聖水從覺法師頑空覺法師愚山從古法師同源省初法師月溪善良法師遁巖子賢法師行已允恭法師竹溪元良法師新溪了融法師空叟妙解法師具城铦法師圓通如聞法師盤谷祖訓法師竹野

【現代漢語翻譯】 現代漢語譯本 久法師慈室妙云法師雪溪晞顏法師悟真正皎法師南湖了宣行人澄覺神煥法師覺庵簡言法師鑑堂思義法師總庵妙心法師古鏡文杲法師常齋法幵法師假名如湛法師車溪智欽法師密印修慧法師慧解曇應法師慧照道倫法師北禪法榮法師北禪文俊法師圓覺凈圭法師剡源先法師雲夢允澤法師湛堂性澄法師我庵本無法師竺隱弘道法師元璞如璋法師箕山大隱法師照庵允中法師天岸弘濟法師信元永孚法師絕宗善繼法師大璞如玘法師大車是乘法師大徹凈昱法師獨庵自朋法師耶溪允若法師行之大安法師息庵允茲法師如庵凈真法師秋崖宗矩法師方巖懷則法師子蒙省初法師桐洲坦法師古源永清法師玉岡蒙潤法師松壑正壽法師天巖普曜法師春洲紹澤法師大用必才法師靜庵原鎮法師夢觀守仁法師一原紹宗法師操古啟方法師荊山良玉法師春谷智熙法師雪林廷瑞法師印海子實法師西崖德修法師潛山文珦法師鑑堂義法師百川如海法師性庵凈岳法師靜翁祖明法師竹屋元凈法師日章祖稱法師九皋妙聲法師竹堂師正法師北山文勝法師一山懷德法師柏巖文杲法師石庭道生法師石庭宗曄法師聖水從覺法師頑空覺法師愚山從古法師同源省初法師月溪善良法師遁巖子賢法師行已允恭法師竹溪元良法師新溪了融法師空叟妙解法師具城铦法師圓通如聞法師盤谷祖訓法師竹野

【English Translation】 English version Jiufa Shi Cishi Miaoyun (Jiufa, Cishi, and Miaoyun are names of monks) Fashi, Xuexi Xiyan (Xuexi and Xiyan are names of monks) Fashi, Wuzhen Zhengjiao (Wuzhen and Zhengjiao are names of monks) Fashi, Nanhu Liaoxuan (Nanhu and Liaoxuan are names of monks) Xingren, Chengjue Shenhuan (Chengjue and Shenhuan are names of monks) Fashi, Jue'an Jianyan (Jue'an and Jianyan are names of monks) Fashi, Jiantang Siyi (Jiantang and Siyi are names of monks) Fashi, Zong'an Miaoxin (Zong'an and Miaoxin are names of monks) Fashi, Gujing Wengao (Gujing and Wengao are names of monks) Fashi, Changzhai Faqian (Changzhai and Faqian are names of monks) Fashi, Jiaming Ruzhan (Jiaming and Ruzhan are names of monks) Fashi, Chexi Zhiqin (Chexi and Zhiqin are names of monks) Fashi, Miyin Xiuhui (Miyin and Xiuhui are names of monks) Fashi, Huijie Tanying (Huijie and Tanying are names of monks) Fashi, Huizhao Daolun (Huizhao and Daolun are names of monks) Fashi, Beichan Farong (Beichan and Farong are names of monks) Fashi, Beichan Wenjun (Beichan and Wenjun are names of monks) Fashi, Yuanjue Jinggui (Yuanjue and Jinggui are names of monks) Fashi, Shanyuan Xian (Shanyuan and Xian are names of monks) Fashi, Yunmeng Yunze (Yunmeng and Yunze are names of monks) Fashi, Zhatang Xingcheng (Zhatang and Xingcheng are names of monks) Fashi, Wo'an Benwu (Wo'an and Benwu are names of monks) Fashi, Zhuyin Hongdao (Zhuyin and Hongdao are names of monks) Fashi, Yuanpu Ruzhang (Yuanpu and Ruzhang are names of monks) Fashi, Jishan Dayin (Jishan and Dayin are names of monks) Fashi, Zhao'an Yunzhong (Zhao'an and Yunzhong are names of monks) Fashi, Tian'an Hongji (Tian'an and Hongji are names of monks) Fashi, Xinyuan Yongfu (Xinyuan and Yongfu are names of monks) Fashi, Juezong Shanji (Juezong and Shanji are names of monks) Fashi, Dapu Ruqi (Dapu and Ruqi are names of monks) Fashi, Dache Shicheng (Dache and Shicheng are names of monks) Fashi, Dache Jingyu (Dache and Jingyu are names of monks) Fashi, Du'an Zipeng (Du'an and Zipeng are names of monks) Fashi, Yexi Yunruo (Yexi and Yunruo are names of monks) Fashi, Xingzhi Da'an (Xingzhi and Da'an are names of monks) Fashi, Xi'an Yunzi (Xi'an and Yunzi are names of monks) Fashi, Ru'an Jingzhen (Ru'an and Jingzhen are names of monks) Fashi, Qiuyai Zongju (Qiuyai and Zongju are names of monks) Fashi, Fangyan Huaize (Fangyan and Huaize are names of monks) Fashi, Zimeng Shengchu (Zimeng and Shengchu are names of monks) Fashi, Tongzhou Tan (Tongzhou and Tan are names of monks) Fashi, Guyuan Yongqing (Guyuan and Yongqing are names of monks) Fashi, Yugang Mengrun (Yugang and Mengrun are names of monks) Fashi, Songhe Zhengshou (Songhe and Zhengshou are names of monks) Fashi, Tianyan Puyao (Tianyan and Puyao are names of monks) Fashi, Chunzhou Shaoze (Chunzhou and Shaoze are names of monks) Fashi, Dayong Bicai (Dayong and Bicai are names of monks) Fashi, Jing'an Yuanzhen (Jing'an and Yuanzhen are names of monks) Fashi, Mengguan Shouren (Mengguan and Shouren are names of monks) Fashi, Yiyuan Shaozong (Yiyuan and Shaozong are names of monks) Fashi, Caogu Qifang (Caogu and Qifang are names of monks) Fashi, Jingshan Liangyu (Jingshan and Liangyu are names of monks) Fashi, Chungu Zhixi (Chungu and Zhixi are names of monks) Fashi, Xuelin Tingrui (Xuelin and Tingrui are names of monks) Fashi, Yinhai Zishi (Yinhai and Zishi are names of monks) Fashi, Xiya Dexiu (Xiya and Dexiu are names of monks) Fashi, Qianshan Wenxuan (Qianshan and Wenxuan are names of monks) Fashi, Jiantang Yi (Jiantang and Yi are names of monks) Fashi, Baichuan Ruhai (Baichuan and Ruhai are names of monks) Fashi, Xing'an Jingyue (Xing'an and Jingyue are names of monks) Fashi, Jingweng Zuming (Jingweng and Zuming are names of monks) Fashi, Zhuwu Yuanjing (Zhuwu and Yuanjing are names of monks) Fashi, Rizhang Zucheng (Rizhang and Zucheng are names of monks) Fashi, Jiugao Miaosheng (Jiugao and Miaosheng are names of monks) Fashi, Zhutang Shizheng (Zhutang and Shizheng are names of monks) Fashi, Beishan Wensheng (Beishan and Wensheng are names of monks) Fashi, Yishan Huaide (Yishan and Huaide are names of monks) Fashi, Baiyan Wengao (Baiyan and Wengao are names of monks) Fashi, Shiting Daosheng (Shiting and Daosheng are names of monks) Fashi, Shiting Zongye (Shiting and Zongye are names of monks) Fashi, Shengshui Congjue (Shengshui and Congjue are names of monks) Fashi, Wankong Jue (Wankong and Jue are names of monks) Fashi, Yushan Conggu (Yushan and Conggu are names of monks) Fashi, Tongyuan Shengchu (Tongyuan and Shengchu are names of monks) Fashi, Yuexi Shanliang (Yuexi and Shanliang are names of monks) Fashi, Dunyan Zixian (Dunyan and Zixian are names of monks) Fashi, Xingyi Yun'gong (Xingyi and Yun'gong are names of monks) Fashi, Zhuxi Yuanliang (Zhuxi and Yuanliang are names of monks) Fashi, Xinxi Liaorong (Xinxi and Liaorong are names of monks) Fashi, Kongsou Miaojie (Kongsou and Miaojie are names of monks) Fashi, Jucheng Xian (Jucheng and Xian are names of monks) Fashi, Yuantong Ruwen (Yuantong and Ruwen are names of monks) Fashi, Pangu Zuxun (Pangu and Zuxun are names of monks) Fashi, Zhuye (Zhuye is a name)

文奎法師冶堂守模法師鳳山子儀法師仁叟義靜法師香山應方法師古崖德新法師道夫必弘法師一之如寧法師北溪德謙法師大章德圭法師北田如圭法師

雜傳世系十六人○凈覺仁岳法師吳興子昉法師錢唐可久法師錢唐惠勤法師霅川梵慈法師永嘉乃仁法師超果靈照法師樞密胡宿(胡則之子)○草菴道因法師梓庵有倫法師廣壽法因法師四明道時法師述庵居士薛澄○神智從義法師慧月了睿法師

(雜傳之作其有意乎浮覺背宗神智破祖草菴失緒故寄此三人以警示後來之好為異論者)未詳承嗣四十一人東陽善慧大士(梁)景明道房禪師北齊僧稠禪師北齊李獎侍郎天臺智琰禪師(唐)金華方巖禪師千福飛錫禪師終南法善法師西金楚金禪師玉泉真公法師南嶽承遠法師南嶽法照法師五臺志遠法師五臺元堪法師天臺道暹法師國清清觀法師國清文舉法師泰山妙行法師建業敬云法師四明子麟法師十祖玄燭法師嘉禾皓端法師會稽什公法師嘉禾子玄法師天臺元穎法師無相善勤法師寶藏利赟法師普慈暉公法師空相融公法師超果照公法師廣化明公法師宗元元穎法師寶云威公法師慈川熙公法師四明曇照法師普照因公法師佛智道如法師寶積實公法師凈慧威公法師左溪志昭法師無功居士王闐

佛祖統紀卷第二十四(終) 大正藏第 49 冊

【現代漢語翻譯】 現代漢語譯本 文奎法師、冶堂守模法師、鳳山子儀法師、仁叟義靜法師、香山應方法師、古崖德新法師、道夫必弘法師、一之如寧法師、北溪德謙法師、大章德圭法師、北田如圭法師。

雜傳世系十六人：凈覺仁岳法師、吳興子昉法師、錢唐可久法師、錢唐惠勤法師、霅川梵慈法師、永嘉乃仁法師、超果靈照法師、樞密胡宿（胡則之子）。草菴道因法師、梓庵有倫法師、廣壽法因法師、四明道時法師、述庵居士薛澄。神智從義法師、慧月了睿法師。

（雜傳的寫作，或許是針對凈覺背離宗門、神智破斥祖規、草菴失去傳承，所以將這三人附於此，用來警示後來那些喜歡發表怪異言論的人。）未詳承嗣四十一人：東陽善慧大士（梁）、景明道房禪師、北齊僧稠禪師、北齊李獎侍郎、天臺智琰禪師（唐）、金華方巖禪師、千福飛錫禪師、終南法善法師、西金楚金禪師、玉泉真公法師、南嶽承遠法師、南嶽法照法師、五臺志遠法師、五臺元堪法師、天臺道暹法師、國清清觀法師、國清文舉法師、泰山妙行法師、建業敬云法師、四明子麟法師、十祖玄燭法師、嘉禾皓端法師、會稽什公法師、嘉禾子玄法師、天臺元穎法師、無相善勤法師、寶藏利赟法師、普慈暉公法師、空相融公法師、超果照公法師、廣化明公法師、宗元元穎法師、寶云威公法師、慈川熙公法師、四明曇照法師、普照因公法師、佛智道如法師、寶積實公法師、凈慧威公法師、左溪志昭法師、無功居士王闐。

《佛祖統紀》卷第二十四（終） 《大正藏》第49冊

【English Translation】 English version Venerable Wen Kui, Venerable Yetang Shoumo, Venerable Fengshan Ziyi, Venerable Rensou Yijing, Venerable Xiangshan Yingfang, Venerable Guya Dexin, Venerable Daofu Bihong, Venerable Yizhi Runing, Venerable Beixi Deqian, Venerable Dazhang Degui, Venerable Beitain Rugui.

Miscellaneous Biographies of Sixteen Lineages: Venerable Jingjue Renyue, Venerable Wuxing Zifang, Venerable Qiantang Kejiu, Venerable Qiantang Huiqin, Venerable Zhouchuan Fanci, Venerable Yongjia Nairen, Venerable Chaoguo Lingzhao, Privy Councilor Hu Su (son of Hu Ze). Venerable Cao'an Daoyin, Venerable Zian Youlun, Venerable Guangshou Daoyin, Venerable Siming Daoshi, Layman Shu'an Xue Cheng. Venerable Shenzhi Congyi, Venerable Huiyue Liaorui.

(The writing of these miscellaneous biographies is perhaps aimed at Jingjue's departure from the sect, Shenzhi's rejection of ancestral rules, and Cao'an's loss of lineage. Therefore, these three are included here to warn those who later like to make strange arguments.) Forty-one Unspecified Successors: Great Scholar Shanhui of Dongyang (Liang Dynasty), Chan Master Jingming Daofang, Chan Master Sengchou of the Northern Qi, Vice Minister Li Jiang of the Northern Qi, Chan Master Zhijian of Tiantai (Tang Dynasty), Chan Master Fangyan of Jinhua, Venerable Feixi of Qianfu, Venerable Fashan of Zhongnan, Chan Master Xijin Chujin, Venerable Zhengong of Yuquan, Venerable Chengyuan of Nanyue, Venerable Fazhao of Nanyue, Venerable Zhiyuan of Wutai, Venerable Yuankan of Wutai, Venerable Daoxian of Tiantai, Venerable Qingguan of Guoqing, Venerable Wenju of Guoqing, Venerable Miaoxing of Taishan, Venerable Jingyun of Jianye, Venerable Zilin of Siming, Tenth Ancestor Xuanzhu, Venerable Haoduan of Jiahe, Venerable Shi Gong of Kuaiji, Venerable Zixuan of Jiahe, Venerable Yuanying of Tiantai, Venerable Shanqin of Wuxiang, Venerable Liyun of Baozang, Venerable Huigong of Puci, Venerable Ronggong of Kongxiang, Venerable Zhaogong of Chaoguo, Venerable Minggong of Guanghua, Venerable Yuanying of Zongyuan, Venerable Weigong of Baoyun, Venerable Xigong of Cichuan, Venerable Tanzhao of Siming, Venerable Yinggong of Puzhao, Venerable Daoru of Fozhi, Venerable Shigong of Baoji, Venerable Weigong of Jinghui, Venerable Zhizhao of Zuoxi, Layman Wang Tian of Wugong.

Chronicles of the Buddhist Patriarchs, Volume 24 (End) Taisho Tripitaka, Volume 49

No. 2035 佛祖統紀

佛祖統紀卷第二十五

宋景定四明東湖沙門志磐撰

山家教典志第十一

智者高座以縱辯。章安直筆以載書。所謂以文字廣第一義諦。是猶托之空言。不如載之行事之深切著明也。荊溪有云。文即門也。即文以通其理。豈非門乎。至若後世發揮祖道粲然有述。雖各出義章互形廢立。所以歸宗之誠。則無乎不同也。今故並陳篇目。以貽好古者之求。述山家教典志。

南嶽

大乘止觀(二卷)

唐末教典流散海外。本朝咸平三年。日本國寂照持此本至四明。慈雲得之為作序云。初捲開止觀之解。次卷示止觀之行。

四十二字門(二卷)　大品四十二字。初阿后荼。南嶽用對四十二位。

安樂行義(一卷)　四明行皎。遊方至南嶽福嚴。于藏中得此本。歸以示圓辯。其後北峰石芝始獲開板。

南嶽愿文(一卷)　無諍行門(二卷)　三智觀門次第禪要。

釋論玄(已上各一卷)　右止觀。安樂行義。愿文。有見本。余不復見。惜哉。

天臺

法華玄義(十卷)　法華文句(十卷)　摩訶止觀(十卷名圓頓止觀)　禪波羅蜜(十卷名漸次止觀)

修禪六妙門(一卷名不定止觀。智者為陳尚書令毛喜

【現代漢語翻譯】 現代漢語譯本

佛祖統紀卷第二十五

宋景定四明東湖沙門志磐撰

山家教典志第十一

智者大師以善辯著稱，章安尊者以直筆記錄。所謂用文字弘揚第一義諦，如果只是空談，不如將之深刻而明確地記載於行事之中。荊溪尊者說：『文字即是門。』通過文字來通達其理，豈不就是門嗎？至於後世闡發祖師之道，燦爛而有條理的著述，雖然各自的義理章節有所不同，互相影響，有所揚棄，但歸宗的誠意，卻是沒有不同的。現在姑且並列這些篇目，以供愛好古籍的人們探求。以下記述山家教典志。 南嶽

大乘止觀（二卷）

唐末教典流散海外。本朝咸平三年，日本國寂照持此本至四明。慈雲得到它，為之作序說：『初卷解釋止觀，次卷展示止觀的修行。』 四十二字門（二卷） 大品般若經的四十二個字母，從『阿』到『荼』。南嶽用它來對應四十二個階位。 安樂行義（一卷） 四明行皎，遊方至南嶽福嚴，在藏經中得到此本。帶回去給圓辯看，其後北峰石芝才開始開版印刷。 南嶽愿文（一卷） 無諍行門（二卷） 三智觀門次第禪要。 釋論玄（以上各一卷） 右止觀、安樂行義、愿文，有見本，其餘不再見到，可惜啊。 天臺

法華玄義（十卷） 法華文句（十卷） 摩訶止觀（十卷，又名圓頓止觀） 禪波羅蜜（十卷，又名漸次止觀） 修禪六妙門（一卷，又名不定止觀。智者大師為陳尚書令毛喜

【English Translation】 English version

No. 2035 Buddhist Records Compiled

Buddhist Records Compiled, Volume 25

Composed by Shramana Zhipan of Siming East Lake during the Jingding era of the Song Dynasty

Section 11: Records on the Teachings of the Mountain School

Master Zhiyi (智者大師) of Gaosuo (高座) was known for his eloquent debates, and Venerable Zhang'an (章安尊者) for his straightforward writing. To propagate the First Principle (第一義諦) through words, if it remains mere empty talk, is not as profound and clear as recording it in actions. Jingxi (荊溪尊者) said, 'Words are the gate.' To understand the principle through words, is it not the gate? As for later generations elaborating on the ancestral teachings with brilliant and organized writings, although their respective doctrines and chapters may differ, influencing each other with acceptance and rejection, their sincerity in returning to the source is the same. Now, I will list these titles together for those who love ancient books to explore. The following records the teachings of the Mountain School. Nanyue (南嶽)

The Great Samatha-Vipassana (大乘止觀) (2 volumes)

At the end of the Tang Dynasty, Buddhist scriptures were scattered overseas. In the third year of the Xianping era of this dynasty, Jizhao (寂照) from Japan brought this copy to Siming (四明). Ci Yun (慈雲) obtained it and wrote a preface, saying, 'The first volume explains Samatha-Vipassana, and the second volume demonstrates the practice of Samatha-Vipassana.' The Forty-Two Syllable Gate (四十二字門) (2 volumes) The forty-two letters of the Prajna Paramita Sutra (大品般若經), from 'A' to '荼'. Nanyue (南嶽) uses it to correspond to the forty-two stages. The Meaning of Peaceful Conduct (安樂行義) (1 volume) Xingjiao (行皎) of Siming (四明), while traveling to Fuyan (福嚴) in Nanyue (南嶽), obtained this copy from the Tripitaka. He took it back to show Yuanbian (圓辯), and later Shizhi (石芝) of Beifeng (北峰) began to print it. Nanyue Vow Text (南嶽愿文) (1 volume) The Gate of Non-Contention Practice (無諍行門) (2 volumes) The Essential Sequence of the Three Wisdom Contemplation Gate (三智觀門次第禪要). Explanation and Discussion Profound (釋論玄) (1 volume each of the above) The above Samatha-Vipassana, The Meaning of Peaceful Conduct, and Vow Text have extant copies, the rest are no longer seen, alas. Tiantai (天臺)

The Profound Meaning of the Lotus Sutra (法華玄義) (10 volumes) The Words and Phrases of the Lotus Sutra (法華文句) (10 volumes) The Great Samatha-Vipassana (摩訶止觀) (10 volumes, also known as the Perfect and Sudden Samatha-Vipassana (圓頓止觀)) Dhyana Paramita (禪波羅蜜) (10 volumes, also known as the Gradual Samatha-Vipassana (漸次止觀)) The Six Wonderful Gates of Cultivating Dhyana (修禪六妙門) (1 volume, also known as the Undetermined Samatha-Vipassana (不定止觀). Master Zhiyi (智者大師) for Chen Shangshuling Mao Xi (陳尚書令毛喜)

撰)　光明玄義(一卷。解曇無讖譯四卷別行之本)

光明文句(三卷)　菩薩戒疏(二卷)　觀音別行玄義(二卷。釋法華普門一品。別行部外。昔曇無讖勸河西王誦持愈疾。故智者特釋)　觀音別行義疏(五卷)　請觀音經疏(一卷)

觀無量壽佛經疏(一卷)　觀心論(一卷)　金剛般若經疏(一卷。建炎二年。武林修悟將此疏入經為注咸渟元年。南湖行靖等。將天臺法輪院科金剛經並疏。刊板于寺)　四念處(四卷)

彌陀經義疏(一卷。金剛彌陀二疏。雖曾入藏。而孤山凈覺。謂是附托之文。唯神照法師。嘗於法輪用此疏。講有宣賜本在東山藏中)

禪門口訣(一卷)　覺意三昧(一卷智者親撰)　方等三昧儀(一卷)　法華三昧儀(一卷)

法界次第(三卷已上皆親撰)　維摩玄疏(六卷)　四教義(四卷維摩玄疏離出之文)

右七十六卷。天聖二年。慈雲奏入大藏。

維摩文疏(二十八卷為煬帝撰。荊溪略為十卷。但稱略疏。與前玄疏各行)　凈土十疑論

觀心食法　觀心誦經法　觀心十二部經義　小止觀(智者為兄陳針參軍親撰)

右共三十三卷。未入藏。

智度論疏(二十卷)　彌勒成佛經疏(五卷)　觀心釋一切經義(一卷)　

【現代漢語翻譯】 現代漢語譯本 《光明玄義》（一卷，解釋曇無讖（Dharmaksema）翻譯的四卷別行本）

《光明文句》（三卷）《菩薩戒疏》（二卷）《觀音別行玄義》（二卷，解釋《法華經·普門品》，別行部外。過去曇無讖勸河西王誦持此經得以痊癒，所以智者大師特別解釋此經）《觀音別行義疏》（五卷）《請觀音經疏》（一卷）

《觀無量壽佛經疏》（一卷）《觀心論》（一卷）《金剛般若經疏》（一卷，建炎二年，武林修悟將此疏編入經文作為註解。咸淳元年，南湖行靖等將天臺法輪院科金剛經及疏，刊印于寺院）《四念處》（四卷）

《彌陀經義疏》（一卷，金剛經和彌陀經的這兩部疏，雖然曾經收入藏經，但孤山凈覺認為這是依附之作。只有神照法師曾經在法輪寺用此疏講解，有皇帝賞賜的版本在東山藏中）

《禪門口訣》（一卷）《覺意三昧》（一卷，智者大師親自撰寫）《方等三昧儀》（一卷）《法華三昧儀》（一卷）

《法界次第》（三卷，以上都是親自撰寫）《維摩玄疏》（六卷）《四教義》（四卷，《維摩玄疏》中分離出來的文章）

以上共七十六卷，天聖二年，慈雲奏請收入大藏經。

《維摩文疏》（二十八卷，為煬帝撰寫，荊溪略為十卷，只稱為略疏，與之前的玄疏分別流通）《凈土十疑論》

《觀心食法》《觀心誦經法》《觀心十二部經義》《小止觀》（智者大師為他的哥哥陳針參軍親自撰寫）

以上共三十三卷，未收入藏經。

《智度論疏》（二十卷）《彌勒成佛經疏》（五卷）《觀心釋一切經義》（一卷）

【English Translation】 English version 'Guangming Xuanyi' (1 scroll, explaining the separate edition of 4 scrolls translated by Dharmaksema (曇無讖))

'Guangming Wenju' (3 scrolls), 'Bodhisattva Precepts Commentary' (2 scrolls), 'Guanyin Separate Practice Xuanyi' (2 scrolls, explaining the 'Universal Gate Chapter' of the 'Lotus Sutra', outside the separate practice section. In the past, Dharmaksema encouraged the King of Hexi to recite and uphold this sutra to recover from illness, so Zhiyi (智者大師) especially explained this sutra), 'Guanyin Separate Practice Yishu' (5 scrolls), 'Qing Guanyin Jing Shu' (1 scroll)

'Guan Wuliangshou Fo Jing Shu' (1 scroll), 'Guanxin Lun' (1 scroll), 'Diamond Prajna Sutra Commentary' (1 scroll, in the second year of Jianyan, Wu Linxiu Wu incorporated this commentary into the sutra as annotations. In the first year of Xianchun, Nanhu Xingjing and others printed the Tiantai Falun Temple's Diamond Sutra and commentary at the temple), 'Four Foundations of Mindfulness' (4 scrolls)

'Amitabha Sutra Yishu' (1 scroll, although the Diamond Sutra and Amitabha Sutra commentaries were once included in the Tripitaka, Gushan Jingjue believed they were attached writings. Only Dharma Master Shenzhao once used this commentary to lecture at Falun Temple, and there was an imperial edition in the Dongshan Tripitaka)

'Chanmen Koujue' (1 scroll), 'Jueyi Samadhi' (1 scroll, personally written by Zhiyi), 'Fangdeng Samadhi Ritual' (1 scroll), 'Lotus Samadhi Ritual' (1 scroll)

'Fajie Cidi' (3 scrolls, all personally written above), 'Vimalakirti Xuanshu' (6 scrolls), 'Four Teachings' (4 scrolls, articles separated from 'Vimalakirti Xuanshu')

The above 76 scrolls were presented to the Great Tripitaka by Ciyun in the second year of Tiansheng.

'Vimalakirti Wenshu' (28 scrolls, written for Emperor Yang, Jingxi abbreviated it to 10 scrolls, only called the abbreviated commentary, circulating separately from the previous Xuanshu), 'Pure Land Ten Doubts'

'Guanxin Food Method', 'Guanxin Sutra Recitation Method', 'Guanxin Twelve Divisions of Sutra Meaning', 'Lesser Samatha-Vipassana' (personally written by Zhiyi for his elder brother, Chen Zhen, the military advisor)

The above 33 scrolls are not included in the Tripitaka.

'Mahaprajnaparamita Sastra Commentary' (20 scrolls), 'Maitreya's Buddhahood Sutra Commentary' (5 scrolls), 'Guanxin Explains All Sutra Meanings' (1 scroll)

彌勒上生經疏(一卷)

釋一經玄義(一卷)　坐禪止觀(一卷)　仁王般若經疏(二卷○天竺別集云元禮初得之海賈)　禪門章　般舟行法　雜觀行

入道大旨　五方便門　七方便義　七學人義

一二三四身義　法門儀　禪門要略(已上各一卷)

右四十一卷闕本。

慈雲隨函錄云。法華玄義者。唯解首題。統明五時廣辯八教。出世大意蕰在其中。文句者。以疏句分節經文。荊溪云。以由釋題大義委悉。故至經文。粗分章段。隨部各有荊溪之記猶五經之有正義也。止觀者。定慧之異名。法華之行門也。前玄義文句。皆明佛世當機得益之事。縱有託事附法觀心之文非部正意。今止觀正是智者說己心中所行法道。自行因果化他能所無不具焉。荊溪以輔行釋之○目錄云。今家有三種止觀。一曰漸次。謂解頓行漸。即禪波羅蜜是也。二曰不定。謂解頓。行或頓或漸。即六妙門是也。三曰圓頓。謂解行俱頓。即摩訶止觀是也。此三止觀對根不同。行相雖殊俱依圓理而為宗本。唐梁肅刪止觀為六卷。文雖簡要而修相多闕。覽者宜知。除智者親筆。余皆章安於法輪之下。述為疏論也○唐書藝文志云。灌頂私記智者詞旨一卷。義記一卷。今未詳何文○釋簽云。止觀禪門凈名疏等。各有餘分說未終者。

【現代漢語翻譯】 現代漢語譯本 《彌勒上生經疏》（一卷）

《釋一經玄義》（一卷） 《坐禪止觀》（一卷） 《仁王般若經疏》（二卷）（天竺別集記載元禮最初從海商處得到此經） 《禪門章》 《般舟行法》 《雜觀行》

《入道大旨》 《五方便門》 《七方便義》 《七學人義》

《一二三四身義》 《法門儀》 《禪門要略》（以上各一卷）

以上四十一卷已缺失。

慈雲隨函錄記載：《法華玄義》只解釋了首題，統攝闡明了五時教和廣博地辨析了八教，佛陀出世的宏大意義都蘊含在其中。《文句》則用疏文的句子來分節經文。荊溪（指湛然）說，因為解釋題目和大義已經非常詳盡，所以到了經文部分，只是粗略地劃分了章節段落。每個部分都有荊溪的註解，就像五經有正義一樣。《止觀》是定和慧的別名，是《法華經》的修行法門。前面的《玄義》和《文句》，都是闡明佛陀在世時，針對當時根機而使人得益的事情。即使有依託事相、附會法理、觀照心性的文字，也不是該部的正意。現在的《止觀》正是智者（指智顗）講述自己心中所修行的法道，自身修行的因果、教化他人的能力和所教化的對象，沒有不完備的。荊溪用《輔行記》來解釋它。

目錄記載：今家（天臺宗）有三種止觀，一是漸次止觀，即理解是頓悟，修行是漸修，也就是禪波羅蜜；二是不定止觀，即理解是頓悟，修行或者頓悟或者漸修，也就是六妙門；三是圓頓止觀，即理解和修行都是頓悟，也就是《摩訶止觀》。這三種止觀針對的根器不同，修行的形式雖然不同，但都依據圓融的道理作為根本宗旨。唐朝的梁肅刪減《止觀》為六卷，文字雖然簡要，但修行的內容多有缺失，閱讀的人應該知曉。除了智者大師親筆所寫，其餘都是章安大師在法輪寺之下，講述並著述為疏論。

《唐書·藝文志》記載：灌頂記錄智者大師的詞旨一卷，義記一卷，現在還不清楚是什麼文章。《釋簽》記載：《止觀》、《禪門》、《凈名疏》等，各有剩餘部分沒有說完。

【English Translation】 English version 《Maitreya's Upper Birth Sutra Commentary》 (1 scroll)

《Explanation of the Profound Meaning of One Sutra》 (1 scroll) 《Sitting Meditation and Cessation-Contemplation》 (1 scroll) 《Benevolent Kings Prajna Sutra Commentary》 (2 scrolls) (The Tianzhu Separate Collection records that Yuanli initially obtained it from a sea merchant) 《Chan Gate Chapter》 《Banzhou Practice Method》 《Miscellaneous Contemplation Practices》

《Great Purpose of Entering the Path》 《Five Expedient Gates》 《Seven Expedient Meanings》 《Seven Learners' Meanings》

《Meaning of One, Two, Three, and Four Bodies》 《Dharma Gate Ritual》 《Essentials of the Chan Gate》 (Above are each 1 scroll)

The above forty-one scrolls are missing.

Ciyun's Accompanying Letter Records: 《Profound Meaning of the Lotus Sutra》 only explains the title, comprehensively elucidates the Five Periods of Teaching and extensively analyzes the Eight Teachings, the great meaning of the Buddha's appearance in the world is contained within it. 《Sentences and Phrases》 uses the sentences of the commentary to divide the sutra text into sections. Jingxi (referring to Zhanran) said that because the explanation of the title and the great meaning is very detailed, when it comes to the sutra text, it only roughly divides the chapters and paragraphs. Each part has Jingxi's annotations, just like the Five Classics have righteous meanings. 《Cessation-Contemplation》 is another name for 'samatha' (cessation) and 'vipassana' (contemplation), it is the practice method of the 《Lotus Sutra》. The preceding 《Profound Meaning》 and 《Sentences and Phrases》 both explain the events of the Buddha's time, which benefited people according to their capacity. Even if there are texts that rely on events, associate with Dharma principles, and contemplate the mind, they are not the main intention of the section. The current 《Cessation-Contemplation》 is precisely what Zhi Zhe (referring to Zhiyi) speaks of the Dharma path practiced in his own mind, the cause and effect of his own practice, the ability to transform others, and the objects to be transformed, nothing is incomplete. Jingxi uses 《Auxiliary Conduct Record》 to explain it.

The catalog records: The current school (Tiantai) has three types of cessation-contemplation, one is gradual cessation-contemplation, which means understanding is sudden enlightenment, and practice is gradual cultivation, which is 'dhyana paramita'; the second is indefinite cessation-contemplation, which means understanding is sudden enlightenment, and practice is either sudden enlightenment or gradual cultivation, which is the 'Six Subtle Gates'; the third is perfect and sudden cessation-contemplation, which means understanding and practice are both sudden enlightenment, which is 《Mahayana Cessation-Contemplation》. These three types of cessation-contemplation are aimed at different capacities, and although the forms of practice are different, they all rely on the principle of perfect integration as the fundamental tenet. Liang Su of the Tang Dynasty reduced 《Cessation-Contemplation》 to six scrolls, although the text is concise, the content of practice is mostly missing, and readers should be aware of this. Except for the writings of Zhi Zhe himself, the rest were spoken and written as commentaries by Master Zhang'an under the Falun Temple.

《Tang Book · Art and Literature Records》 records: Guanding recorded Zhi Zhe's words and meanings in one scroll, and the meaning records in one scroll, it is not yet clear what the articles are. 《Explanation of the Commentary》 records: 《Cessation-Contemplation》, 《Chan Gate》, 《Vimalakirti Sutra Commentary》, etc., each has remaining parts that have not been finished.

文。案止觀云。智者于玉泉寺一夏敷揚。二時慈霔。雖樂說不窮才至見境。法輪停轉後分弗宣。輔行雲。大章第七。開為十境。至第七境余不復宣。后三大章及餘三境。時逼夏終於茲罷唱(此釋止觀)次第禪門。即禪波羅密。亦列十大章。于第六方便文中。注云。若論初禪已后。發諸禪定深妙境界。並在第七修證中說。此文皆悉不流通也(此釋禪門)凈名經十四品。大師疏解。止佛道品。第八后諸品疏。乃是章安述而續之(此釋凈名見補註)。

章安

涅槃玄義(二卷)　涅槃經疏(一十卷荊溪治定十五卷今十八卷)　觀心論疏(二卷慈雲目錄云考其所說知入品位然江浙名流或云疑偽)　智者別傳(一卷)　國清百錄(五卷別傳百錄是大師始終化跡)　八教大意(一卷)　南嶽記(一卷亡)　真觀法師傳(一卷亡○除亡本外有二十卷入藏)

荊溪

玄義釋簽(十卷)　文句記(十卷)　止觀輔行(十卷今開二十卷)　止觀義例(一卷慈雲云爲初學難解及破異論)　止觀大意(一卷為司封李華出)　維摩略疏(十卷略智者維摩文疏)　維摩廣疏記(六卷。慈雲云。對廣文雖少殊亦釋義宛合)　金剛錍論(一卷。明涅槃佛性義。已上四十九卷。同入大藏)　始終心要　十不二門(釋簽部外別行)

【現代漢語翻譯】 現代漢語譯本： 《止觀》中說，智者大師在玉泉寺一個夏天裡弘揚佛法，兩次降下慈悲的甘露。雖然他善於說法，但由於才智只能達到所見的境界，所以在法輪停止轉動后，就沒有繼續宣講。《輔行》中說，第七大章分為十境，到了第七境之後，其餘的就不再宣講了。後面的三大章和其餘的三境，因為時間緊迫，夏天結束了，所以就停止了講授（這是解釋《止觀》）。次第禪門，也就是禪波羅蜜（Dhyana Paramita），也列出了十大章，在第六方便文中，註釋說，如果討論初禪之後，所產生的各種禪定深妙境界，都在第七修證中說明。這些內容都沒有流通（這是解釋《禪門》）。《凈名經》共有十四品，智者大師疏解了其中的止佛道品，第八品之後的疏解，是章安（Zhang'an）補充續寫的（這是解釋《凈名經》，見補註）。

章安（Zhang'an）

《涅槃玄義》（Nirvana Xuanyi，兩卷）《涅槃經疏》（Nirvana Sutra Commentary，一十卷，荊溪治定為十五卷，現在為十八卷）《觀心論疏》（Treatise on Contemplation of Mind Commentary，兩卷，慈雲目錄中說，考察其所說，可知已入品位，但江浙名流有人懷疑是偽作）《智者別傳》（Separate Biography of Zhiyi，一卷）《國清百錄》（Guoqing Bailu，五卷，別傳和百錄是智者大師一生的化跡）《八教大意》（General Meaning of the Eight Teachings，一卷）《南嶽記》（Nanyue Ji，一卷，已亡佚）《真觀法師傳》（Biography of Dharma Master Zhenguan，一卷，已亡佚。除亡佚版本外，有二十卷收入藏經）。

荊溪（Jingxi）

《玄義釋簽》（Xuanyi Shiqian，十卷）《文句記》（Wenju Ji，十卷）《止觀輔行》（Zhiguang Fuxing，十卷，現在分為二十卷）《止觀義例》（Zhiguang Yili，一卷，慈雲說，是爲了初學者難以理解以及破斥異論而作）《止觀大意》（Zhiguang Dayi，一卷，為司封李華所作）《維摩略疏》（Vimalakirti Sutra Concise Commentary，十卷，簡略了智者大師的《維摩經文疏》）《維摩廣疏記》（Vimalakirti Sutra Extensive Commentary Notes，六卷，慈雲說，雖然對廣文有所減少，但解釋的意義完全符合）《金剛錍論》（Vajra Needle Treatise，一卷，闡明了涅槃佛性的意義。以上四十九卷，一同收入大藏經）《始終心要》（Essentials of the Beginning and the End）《十不二門》（Ten Non-Dual Gates，在釋簽部外單獨流通）

【English Translation】 English version: The Zhi Guan states that Zhiyi (智者, Wisdom Master) expounded the Dharma at Yuquan Temple for a summer, showering down the nectar of compassion twice. Although he was skilled in speaking, his wisdom only reached the realm he had seen, so he did not continue to preach after the Dharma wheel stopped turning. The Fu Xing states that the seventh chapter is divided into ten realms, and after the seventh realm, the rest are no longer expounded. The last three chapters and the remaining three realms were stopped due to time constraints at the end of summer (this explains the Zhi Guan). The Gradual Chan Gate, which is Dhyana Paramita (禪波羅蜜), also lists ten chapters. In the sixth chapter on expedient means, it is noted that if discussing the various profound states of Samadhi (禪定) that arise after the first Dhyana (初禪), they are all explained in the seventh chapter on cultivation and realization. These contents are not circulated (this explains the Chan Gate). The Vimalakirti Sutra has fourteen chapters, and Zhiyi commented on the Zhi Fo Dao chapter. The commentaries after the eighth chapter were supplemented and continued by Zhang'an (章安) (this explains the Vimalakirti Sutra, see supplementary notes).

Zhang'an (章安)

Nirvana Xuanyi (涅槃玄義, Profound Meaning of Nirvana, two volumes), Nirvana Sutra Commentary (涅槃經疏, one ten-volume set, revised by Jingxi into fifteen volumes, now eighteen volumes), Treatise on Contemplation of Mind Commentary (觀心論疏, two volumes, the Ci Yun catalog says that examining what it says, it can be known that it has entered the ranks, but some famous people in Jiangzhe suspect it is a forgery), Separate Biography of Zhiyi (智者別傳, one volume), Guoqing Bailu (國清百錄, Record of Guoqing, five volumes, the separate biography and record are the traces of Zhiyi's life), General Meaning of the Eight Teachings (八教大意, one volume), Nanyue Ji (南嶽記, Record of Nanyue, one volume, lost), Biography of Dharma Master Zhenguan (真觀法師傳, one volume, lost. Excluding the lost version, twenty volumes are included in the Tripitaka).

Jingxi (荊溪)

Xuanyi Shiqian (玄義釋簽, Explanation of the Profound Meaning, ten volumes), Wenju Ji (文句記, Notes on the Words and Sentences, ten volumes), Zhiguang Fuxing (止觀輔行, Supporting Practices for Cessation and Contemplation, ten volumes, now divided into twenty volumes), Zhiguang Yili (止觀義例, Examples of Cessation and Contemplation, one volume, Ci Yun says it was written for beginners who find it difficult to understand and to refute dissenting views), Zhiguang Dayi (止觀大意, General Meaning of Cessation and Contemplation, one volume, written for Si Feng Li Hua), Vimalakirti Sutra Concise Commentary (維摩略疏, ten volumes, a concise version of Zhiyi's Vimalakirti Sutra Commentary), Vimalakirti Sutra Extensive Commentary Notes (維摩廣疏記, six volumes, Ci Yun says that although it is less than the extensive text, the meaning of the explanation is completely consistent), Vajra Needle Treatise (金剛錍論, one volume, clarifies the meaning of Nirvana Buddha-nature. The above forty-nine volumes are included in the Tripitaka together), Essentials of the Beginning and the End (始終心要), Ten Non-Dual Gates (十不二門, circulated separately outside the Shiqian section).

止觀搜要記(十卷)　涅槃後分疏(一卷亡)　觀心誦經記(一卷亡)　三觀義　授菩薩戒文(亡)　止觀文句(一卷亡)　華嚴骨目(亡。今東山有板。二卷是海東復還者)　法華補助儀方等補闕儀

龍興(皓師)　涅槃經注

天臺(曠師)　心經疏

華頂(滿師)　涅槃記(十二卷)

靈光(敏師)　光明玄義記

廣教(彧師)　光明玄金鼓記　十疑論注

石壁(靖師)　觀經疏記

奉先(清師)　發揮記(釋光明玄略本)　示珠指(釋十不二門)

孤山(圓師)　首楞嚴經疏(十卷)　文殊般若經疏(二卷)　不思議法門經疏　阿彌陀經疏(小本)

四十二章經疏　瑞應經疏　普賢行法經疏　無量義經疏　般若心經疏(上各一卷)　遺教經疏(二卷)　闡義鈔(二卷釋請觀音經疏)　索隱記(四卷釋光明文句)　刊正記(二卷釋觀經疏)　表微記(一卷釋光明玄)　垂裕記(十卷釋凈名略疏)　發源機要記(一卷釋涅槃玄義)　百非鈔(一卷釋涅槃疏金剛身百非義)　三德指歸(十卷釋涅槃疏)　顯性錄(四卷釋金錍)　正義(一卷釋十不二門)　摭華鈔(二卷釋圭峰蘭盆疏)　西資鈔(二卷釋自撰彌陀疏)　谷響鈔(五卷釋自撰楞嚴疏)　詒謀

【現代漢語翻譯】 現代漢語譯本 《止觀搜要記》（十卷），《涅槃後分疏》（一卷，已佚），《觀心誦經記》（一卷，已佚），《三觀義》，《授菩薩戒文》（已佚），《止觀文句》（一卷，已佚），《華嚴骨目》（已佚，今東山有刻板，二卷是海東復還者），《法華補助儀方等補闕儀》。

龍興（皓師）：《涅槃經注》。

天臺（曠師）：《心經疏》。

華頂（滿師）：《涅槃記》（十二卷）。

靈光（敏師）：《光明玄義記》。

廣教（彧師）：《光明玄金鼓記》，《十疑論注》。

石壁（靖師）：《觀經疏記》。

奉先（清師）：《發揮記》（解釋《光明玄略本》），《示珠指》（解釋《十不二門》）。

孤山（圓師）：《首楞嚴經疏》（十卷），《文殊般若經疏》（二卷），《不思議法門經疏》，《阿彌陀經疏》（小本），

《四十二章經疏》，《瑞應經疏》，《普賢行法經疏》，《無量義經疏》，《般若心經疏》（以上各一卷），《遺教經疏》（二卷），《闡義鈔》（二卷，解釋《請觀音經疏》），《索隱記》（四卷，解釋《光明文句》），《刊正記》（二卷，解釋《觀經疏》），《表微記》（一卷，解釋《光明玄》），《垂裕記》（十卷，解釋《凈名略疏》），《發源機要記》（一卷，解釋《涅槃玄義》），《百非鈔》（一卷，解釋《涅槃疏》金剛身百非義），《三德指歸》（十卷，解釋《涅槃疏》），《顯性錄》（四卷，解釋《金錍》），《正義》（一卷，解釋《十不二門》），《摭華鈔》（二卷，解釋圭峰《蘭盆疏》），《西資鈔》（二卷，解釋自撰《彌陀疏》），《谷響鈔》（五卷，解釋自撰《楞嚴疏》），《詒謀》。

【English Translation】 English version 'Zhi Guan Sou Yao Ji' (Records of Searching Essentials in Samatha-vipassana, 10 volumes), 'Nirvana Hou Fen Shu' (Commentary on the Latter Section of the Nirvana Sutra, 1 volume, lost), 'Guan Xin Song Jing Ji' (Records of Contemplating the Mind and Reciting Sutras, 1 volume, lost), 'San Guan Yi' (Meaning of the Three Contemplations), 'Shou Pusa Jie Wen' (Text for Receiving Bodhisattva Precepts, lost), 'Zhi Guan Wen Ju' (Words and Sentences of Samatha-vipassana, 1 volume, lost), 'Hua Yan Gu Mu' (Outline of the Avatamsaka Sutra, lost, now there are printing blocks in Dongshan, the two volumes are those returned from Haedong), 'Fa Hua Bu Zhu Yi Fang Deng Bu Que Yi' (Supplementary Rituals for the Lotus Sutra and Rituals for Filling Omissions in the Vaipulya).

Longxing (Master Hao): 'Nirvana Jing Zhu' (Commentary on the Nirvana Sutra).

Tiantai (Master Kuang): 'Xin Jing Shu' (Commentary on the Heart Sutra).

Huading (Master Man): 'Nirvana Ji' (Records of the Nirvana Sutra, 12 volumes).

Lingguang (Master Min): 'Guang Ming Xuan Yi Ji' (Records of the Profound Meaning of the Golden Light Sutra).

Guangjiao (Master Yu): 'Guang Ming Xuan Jin Gu Ji' (Records of the Golden Drum of the Profound Meaning of the Golden Light Sutra), 'Shi Yi Lun Zhu' (Commentary on the Ten Doubts).

Shibi (Master Jing): 'Guan Jing Shu Ji' (Records of the Commentary on the Contemplation Sutra).

Fengxian (Master Qing): 'Fa Hui Ji' (Records of Elucidation, explaining the 'Guang Ming Xuan Lue Ben' - Abridged Version of the Profound Meaning of the Golden Light Sutra), 'Shi Zhu Zhi' (Pointing the Pearl Finger, explaining the 'Shi Bu Er Men' - Ten Non-Dual Gates).

Gushan (Master Yuan): 'Shou Leng Yan Jing Shu' (Commentary on the Surangama Sutra, 10 volumes), 'Wen Shu Ban Ruo Jing Shu' (Commentary on the Manjusri Prajna Sutra, 2 volumes), 'Bu Si Yi Fa Men Jing Shu' (Commentary on the Inconceivable Dharma-Door Sutra), 'A Mi Tuo Jing Shu' (Commentary on the Amitabha Sutra, shorter version),

'Si Shi Er Zhang Jing Shu' (Commentary on the Sutra of Forty-Two Chapters), 'Rui Ying Jing Shu' (Commentary on the Sutra of Auspicious Omens), 'Pu Xian Xing Fa Jing Shu' (Commentary on the Sutra of the Practices and Vows of Samantabhadra), 'Wu Liang Yi Jing Shu' (Commentary on the Sutra of Immeasurable Meanings), 'Ban Ruo Xin Jing Shu' (Commentary on the Heart Sutra, each above 1 volume), 'Yi Jiao Jing Shu' (Commentary on the Sutra of the Buddha's Last Teaching, 2 volumes), 'Chan Yi Chao' (Notes on Elucidation of Meaning, 2 volumes, explaining the 'Qing Guan Yin Jing Shu' - Commentary on the Sutra of Requesting Avalokitesvara), 'Suo Yin Ji' (Records of Seeking Hidden Meanings, 4 volumes, explaining the 'Guang Ming Wen Ju' - Words and Sentences of the Golden Light Sutra), 'Kan Zheng Ji' (Records of Editing and Correcting, 2 volumes, explaining the 'Guan Jing Shu' - Commentary on the Contemplation Sutra), 'Biao Wei Ji' (Records of Manifesting Subtleties, 1 volume, explaining the 'Guang Ming Xuan' - Profound Meaning of the Golden Light Sutra), 'Chui Yu Ji' (Records of Conferring Benefits, 10 volumes, explaining the 'Jing Ming Lue Shu' - Abridged Commentary on the Vimalakirti Sutra), 'Fa Yuan Ji Yao Ji' (Records of the Essential Points of the Source of Origin, 1 volume, explaining the 'Nirvana Xuan Yi' - Profound Meaning of the Nirvana Sutra), 'Bai Fei Chao' (Notes on the Hundred Non-Affirmations, 1 volume, explaining the hundred non-affirmation meanings of the Vajra-body in the 'Nirvana Shu' - Commentary on the Nirvana Sutra), 'San De Zhi Gui' (Returning to the Three Virtues, 10 volumes, explaining the 'Nirvana Shu' - Commentary on the Nirvana Sutra), 'Xian Xing Lu' (Record of Manifesting the Nature, 4 volumes, explaining the 'Jin Pi' - Golden Scalpel), 'Zheng Yi' (Correct Meaning, 1 volume, explaining the 'Shi Bu Er Men' - Ten Non-Dual Gates), 'Zhi Hua Chao' (Notes on Gathering Flowers, 2 volumes, explaining Guifeng's 'Lan Pen Shu' - Ullambana Commentary), 'Xi Zi Chao' (Notes on Western Resources, 2 volumes, explaining the self-authored 'Mi Tuo Shu' - Amitabha Commentary), 'Gu Xiang Chao' (Notes on Echoing Valleys, 5 volumes, explaining the self-authored 'Leng Yan Shu' - Surangama Commentary), 'Yi Mou' (Planning).

鈔(一卷釋自撰卷經疏)　析重鈔(一卷釋自撰文殊般若經疏大論析重令經取此義)　間居編(五十一卷)　孤山。年二十一。始學于奉先清師。及二年奉先亡。遂往孤山杜門養病。年四十七而化。於二十四年。著書百二十卷。勤矣。

寶云

觀經疏記(石芝云。四明承用其義于妙宗鈔中。故無可傳之文)　光明玄贊釋　光明句備急鈔(指南云請尋寶云備急鈔)

四明

觀音別行玄記(二卷)　觀音別行疏記(二卷)　光明玄續遺記(三卷)　光明文句記(六卷廣智續記贊佛品)　觀經疏妙宗鈔(三卷)　十不二門指要鈔(二卷)　扶宗記(二卷)　十義書(三卷)　觀心二百問(一卷)　解謗書(三卷)　修懺要旨(一卷)　光明懺儀(一卷)　大悲懺儀(一卷)　石芝。撰四明教行錄。備載別理隨緣。融心解。消伏三用。起信論融會章。義例境觀及問答等文。

慈雲(式師)　金光明護國儀(依百錄本)　請觀音懺儀　往生凈土懺儀　熾盛光懺儀　小彌陀懺儀　法華三昧懺儀　天竺別集　金園集(靈苑集采遺集附)

辯才(凈師)　圓事理說

天竺(杲師)　指源集

凈覺(岳師)　金剛般若疏(二卷)　發軫鈔(三卷釋自撰金剛般若疏)　彌陀經新疏(二卷

【現代漢語翻譯】 現代漢語譯本 鈔（一卷，解釋自撰寫的《經疏》）析重鈔（一卷，解釋自撰寫的《文殊般若經疏大論》，析重令經取此義）間居編（五十一卷）孤山（法號）。二十一歲時，開始向奉先清師學習。兩年後奉先去世，於是前往孤山閉門養病。四十七歲時圓寂。在二十四年間，著書一百二十卷，非常勤奮。

寶云（法號）

《觀經疏記》（石芝說：四明在《妙宗鈔》中承用了他的義理，所以沒有可流傳的文字）《光明玄贊釋》《光明句備急鈔》（《指南》說請尋找寶云的《備急鈔》）

四明（法號）

《觀音別行玄記》（二卷）《觀音別行疏記》（二卷）《光明玄續遺記》（三卷）《光明文句記》（六卷，廣智續記贊佛品）《觀經疏妙宗鈔》（三卷）《十不二門指要鈔》（二卷）《扶宗記》（二卷）《十義書》（三卷）《觀心二百問》（一卷）《解謗書》（三卷）《修懺要旨》（一卷）《光明懺儀》（一卷）《大悲懺儀》（一卷）石芝，撰寫了《四明教行錄》，詳細記載了別理隨緣、融心解、消伏三用、起信論融會章、義例境觀及問答等文。

慈雲（式師）《金光明護國儀》（依據百錄本）《請觀音懺儀》《往生凈土懺儀》《熾盛光懺儀》《小彌陀懺儀》《法華三昧懺儀》《天竺別集》《金園集》（靈苑集采遺集附）

辯才（凈師）圓事理說

天竺（杲師）《指源集》

凈覺（岳師）《金剛般若疏》（二卷）《發軫鈔》（三卷，解釋自撰寫的《金剛般若疏》）《彌陀經新疏》（二卷）

【English Translation】 English version Chao (one volume, explaining the 'Commentary on the Sutra' he wrote himself). Xi Chong Chao (one volume, explaining the 'Great Treatise on the Commentary on the Manjushri Prajna Sutra' he wrote himself, analyzing and emphasizing that the sutra takes this meaning). Jian Ju Bian (fifty-one volumes). Gu Shan (Dharma name). At the age of twenty-one, he began studying with Master Qing of Fengxian. Two years later, Fengxian passed away, so he went to Gu Shan to close himself off and recuperate. He passed away at the age of forty-seven. In twenty-four years, he wrote one hundred and twenty volumes, which is very diligent.

Baoyun (Dharma name)

'Commentary on the Visualization Sutra, Notes' (Shizhi said: Siming used his meaning in 'Notes on the Wondrous Sect', so there are no transmittable texts). 'Explanation of the Profound Praises of the Golden Light Sutra'. 'Emergency Notes on the Phrases of the Golden Light Sutra' ('Guide' says please look for Baoyun's 'Emergency Notes')

Siming (Dharma name)

'Profound Notes on the Special Practice of Avalokitesvara' (two volumes). 'Commentary on the Special Practice of Avalokitesvara, Notes' (two volumes). 'Continued Remaining Notes on the Profound Meaning of the Golden Light Sutra' (three volumes). 'Notes on the Sentences of the Golden Light Sutra' (six volumes, Guangzhi continued notes on the chapter praising the Buddha). 'Notes on the Wondrous Sect of the Commentary on the Visualization Sutra' (three volumes). 'Essential Notes on the Ten Non-Dual Gates' (two volumes). 'Notes Supporting the Sect' (two volumes). 'Book of Ten Meanings' (three volumes). 'Two Hundred Questions on Contemplating the Mind' (one volume). 'Book of Explaining Slander' (three volumes). 'Essential Points for Cultivating Repentance' (one volume). 'Golden Light Repentance Ritual' (one volume). 'Great Compassion Repentance Ritual' (one volume). Shizhi compiled 'Records of the Teachings and Practices of Siming', which detailed the texts on differentiating principle and according with conditions, dissolving the mind and understanding, subduing the three uses, the chapter on the fusion of the Awakening of Faith Treatise, the meaning of the example of the realm of contemplation, and questions and answers.

Ciyun (Master Shi) 'Golden Light Sutra Protecting the Country Ritual' (according to the Bailu version). 'Repentance Ritual for Inviting Avalokitesvara'. 'Repentance Ritual for Rebirth in the Pure Land'. 'Repentance Ritual for the Blazing Light'. 'Small Amitabha Repentance Ritual'. 'Lotus Sutra Samadhi Repentance Ritual'. 'Separate Collection from India'. 'Golden Garden Collection' (with Lingyuan Collection and Collected Remains attached)

Biancai (Master Jing) Explanation of Perfecting Principle and Reality

Tianzhu (Master Gao) 'Collection Pointing to the Source'

Jingjue (Master Yue) 'Diamond Prajna Sutra Commentary' (two volumes). 'Notes on Setting Out' (three volumes, explaining the 'Diamond Prajna Sutra Commentary' he wrote himself). 'New Commentary on the Amitabha Sutra' (two volumes)

)　指歸記(二卷釋自撰彌陀疏)　楞嚴文句(三卷)　熏聞記(五卷釋自撰楞嚴文句)　楞嚴集解(十卷)　楞嚴說題　還源記(二卷釋孤山四十二章經疏)　助宣記(二卷釋孤山遺教經疏)　文心解(二卷釋十不二門)　智論樞(節大論之文)　凈名精英　禪門樞要　雜錄名義(二卷)　義學雜編(六卷)　毗曇賢聖圖　起信梨邪生法圖　抉膜書　止疑書　十諫書　雪謗書　施食須知　諸經義題　如意輪課法　涅槃禮讚文　楞嚴禮懺儀　羅漢禮讚文　南山禮讚文　苕溪講外集(二卷)

廣智(賢師)　遺編(一卷)　闡幽志(釋光明玄)

神照(如師)　普賢行法經疏(二卷)　仁王懺儀

扶宗(忠師)　扶宗集(五十卷)　二師口義(十五卷)

法真(咸師)　光明十愿王　三慧論

樝庵(嚴師)　龍王法印經疏(一卷)　安樂行注　空品注　心經注　玄簽備檢(四卷)　文句箋難(四卷)　止觀助覽(四卷)　或對

慈辯(諫師)　議方便品題

神智(義師)

順正記(三卷釋光明玄義)　新記(七卷釋光明文句)　往生記(四卷釋觀經疏)　圓通記(三卷釋十不二門)　寓言記(四卷釋金錍)　集解(三卷釋四教儀)　纂要(六卷釋義例)　三部補註(

【現代漢語翻譯】 現代漢語譯本 《指歸記》（二卷，解釋自撰的《彌陀疏》）《楞嚴文句》（三卷）《熏聞記》（五卷，解釋自撰的《楞嚴文句》）《楞嚴集解》（十卷）《楞嚴說題》《還源記》（二卷，解釋孤山的《四十二章經疏》）《助宣記》（二卷，解釋孤山的《遺教經疏》）《文心解》（二卷，解釋《十不二門》）《智論樞》（節選《大智度論》的文句）《凈名精英》《禪門樞要》《雜錄名義》（二卷）《義學雜編》（六卷）《毗曇賢聖圖》《起信梨邪生法圖》《抉膜書》《止疑書》《十諫書》《雪謗書》《施食須知》《諸經義題》《如意輪課法》《涅槃禮讚文》《楞嚴禮懺儀》《羅漢禮讚文》《南山禮讚文》《苕溪講外集》（二卷） 廣智（賢師）《遺編》（一卷）《闡幽志》（解釋《光明玄》） 神照（如師）《普賢行法經疏》（二卷）《仁王懺儀》 扶宗（忠師）《扶宗集》（五十卷）《二師口義》（十五卷） 法真（咸師）《光明十愿王》《三慧論》 樝庵（嚴師）《龍王法印經疏》（一卷）《安樂行注》《空品注》《心經注》《玄簽備檢》（四卷）《文句箋難》（四卷）《止觀助覽》（四卷）《或對》 慈辯（諫師）《議方便品題》 神智（義師） 《順正記》（三卷，解釋《光明玄義》）《新記》（七卷，解釋《光明文句》）《往生記》（四卷，解釋《觀經疏》）《圓通記》（三卷，解釋《十不二門》）《寓言記》（四卷，解釋《金錍》）《集解》（三卷，解釋《四教儀》）《纂要》（六卷，解釋《義例》）《三部補註》

【English Translation】 English version 'Zhi Gui Ji' (2 volumes, Commentary on the author's own 'Amitabha Commentary'), 'Leng Yan Wen Ju' (3 volumes), 'Xun Wen Ji' (5 volumes, Commentary on the author's own 'Leng Yan Wen Ju'), 'Leng Yan Ji Jie' (10 volumes), 'Leng Yan Shuo Ti', 'Huan Yuan Ji' (2 volumes, Commentary on Gu Shan's 'Forty-Two Chapter Sutra Commentary'), 'Zhu Xuan Ji' (2 volumes, Commentary on Gu Shan's 'Sutra of the Deathbed Teachings Commentary'), 'Wen Xin Jie' (2 volumes, Commentary on 'The Ten Non-Dual Gates'), 'Zhi Lun Shu' (Excerpts from the 'Mahaprajnaparamita Sastra'), 'Jing Ming Jing Ying', 'Chan Men Shu Yao', 'Za Lu Ming Yi' (2 volumes), 'Yi Xue Za Bian' (6 volumes), 'Pi Tan Xian Sheng Tu', 'Qi Xin Li Xie Sheng Fa Tu', 'Jue Mo Shu', 'Zhi Yi Shu', 'Shi Jian Shu', 'Xue Bang Shu', 'Shi Shi Xu Zhi', 'Zhu Jing Yi Ti', 'Ru Yi Lun Ke Fa', 'Nie Pan Li Zan Wen', 'Leng Yan Li Chan Yi', 'Luo Han Li Zan Wen', 'Nan Shan Li Zan Wen', 'Tiao Xi Jiang Wai Ji' (2 volumes) Guang Zhi (Xian Shi) 'Yi Bian' (1 volume), 'Chan You Zhi' (Commentary on 'Guang Ming Xuan') Shen Zhao (Ru Shi) 'Pu Xian Xing Fa Jing Shu' (2 volumes), 'Ren Wang Chan Yi' Fu Zong (Zhong Shi) 'Fu Zong Ji' (50 volumes), 'Er Shi Kou Yi' (15 volumes) Fa Zhen (Xian Shi) 'Guang Ming Shi Yuan Wang', 'San Hui Lun' Zha An (Yan Shi) 'Long Wang Fa Yin Jing Shu' (1 volume), 'An Le Xing Zhu', 'Kong Pin Zhu', 'Xin Jing Zhu', 'Xuan Qian Bei Jian' (4 volumes), 'Wen Ju Jian Nan' (4 volumes), 'Zhi Guan Zhu Lan' (4 volumes), 'Huo Dui' Ci Bian (Jian Shi) 'Yi Fang Bian Pin Ti' Shen Zhi (Yi Shi) 'Shun Zheng Ji' (3 volumes, Commentary on 'Guang Ming Xuan Yi'), 'Xin Ji' (7 volumes, Commentary on 'Guang Ming Wen Ju'), 'Wang Sheng Ji' (4 volumes, Commentary on 'Guan Jing Shu'), 'Yuan Tong Ji' (3 volumes, Commentary on 'The Ten Non-Dual Gates'), 'Yu Yan Ji' (4 volumes, Commentary on 'Jin Pi'), 'Ji Jie' (3 volumes, Commentary on 'Si Jiao Yi'), 'Zuan Yao' (6 volumes, Commentary on 'Yi Li'), 'San Bu Bu Zhu'

十四卷)　搜玄(三卷雜出教義)

車溪(卿師)　秘密五章

慧覺(玉師)　行法經疏(二卷)　祖源記(三卷釋自撰行法經疏)　雜珠記(二卷釋孤山無量義經疏)　尊勝懺法

智涌(然師)　宗圓記(四卷釋南嶽止觀)　樞要記(二卷釋十不二門)　虎溪集(八卷)　功德天懺儀

假名(湛師)　凈業記(四卷釋觀經疏)　護國記(四卷釋光明玄義)　金剛集解(二卷)　假名集(十卷)

思溪(煥師)　圓覺疏(二釋)　安樂記(一卷)　百章(教義)　諸天傳(一卷)

竹庵(觀師)　楞嚴集解　楞嚴補註　蘭盆補註　圓覺手鑒　金剛通論　金剛事苑　山家義苑　竹庵草錄

清辯(齊師)　頂山記(釋戒疏)

澤山(咸師)　菩薩戒疏注(三卷破頂山記)　金剛辯惑(一卷)　法華撮要(一卷經音訓)　覆宗集(二卷)

山堂(性師)　山堂集(五卷)

高麗(觀師)　四教儀(一卷依章安八教大意刪補)

四明(吉師)　金錍注

神悟(謙師)　顯妙解(釋十不二門)

妙悟(最師)　評謗(評凈覺雪謗之謬)

桐江(瑛師)　注心經　三珠論　凈土修證儀(世人念阿彌陀佛真金色之偈即此儀文)

圓通

【現代漢語翻譯】 現代漢語譯本 十四卷) 搜玄(三卷雜出教義) 車溪(卿師) 秘密五章 慧覺(玉師) 行法經疏(二卷) 祖源記(三卷釋自撰行法經疏) 雜珠記(二卷釋孤山無量義經疏) 尊勝懺法 智涌(然師) 宗圓記(四卷釋南嶽止觀) 樞要記(二卷釋十不二門) 虎溪集(八卷) 功德天懺儀 假名(湛師) 凈業記(四卷釋觀經疏) 護國記(四卷釋光明玄義) 金剛集解(二卷) 假名集(十卷) 思溪(煥師) 圓覺疏(二釋) 安樂記(一卷) 百章(教義) 諸天傳(一卷) 竹庵(觀師) 楞嚴集解 楞嚴補註 蘭盆補註 圓覺手鑒 金剛通論 金剛事苑 山家義苑 竹庵草錄 清辯(齊師) 頂山記(釋戒疏) 澤山(咸師) 菩薩戒疏注(三卷破頂山記) 金剛辯惑(一卷) 法華撮要(一卷經音訓) 覆宗集(二卷) 山堂(性師) 山堂集(五卷) 高麗(觀師) 四教儀(一卷依章安八教大意刪補) 四明(吉師) 金錍注 神悟(謙師) 顯妙解(釋十不二門) 妙悟(最師) 評謗(評凈覺雪謗之謬) 桐江(瑛師) 注心經 三珠論 凈土修證儀(世人念阿彌陀佛真金色之偈即此儀文) 圓通

【English Translation】 English version Fourteen scrolls) Sou Xuan (Three scrolls of miscellaneous teachings) Che Xi (Qing Shi) Five Chapters of Secrets Hui Jue (Yu Shi) Commentary on the Practice Dharma Sutra (Two scrolls) Records of Ancestral Origins (Three scrolls explaining his own Commentary on the Practice Dharma Sutra) Miscellaneous Pearl Records (Two scrolls explaining Gushan's Commentary on the Immeasurable Meaning Sutra) Repentance Dharma of the Victorious Banner Zhi Yong (Ran Shi) Records on the Perfection of the Doctrine (Four scrolls explaining Nanyue's Cessation and Contemplation) Records of Key Essentials (Two scrolls explaining the Ten Non-Dual Gates) Tiger Creek Collection (Eight scrolls) Ritual of Repentance for the Goddess of Merit Jia Ming (Zhan Shi) Records on Pure Karma (Four scrolls explaining the Commentary on the Contemplation Sutra) Records on Protecting the Nation (Four scrolls explaining the Profound Meaning of the Golden Light Sutra) Collected Explanations of the Vajra (Two scrolls) Jia Ming Collection (Ten scrolls) Si Xi (Huan Shi) Commentary on the Perfect Enlightenment Sutra (Two explanations) Records of Peaceful Bliss (One scroll) Hundred Chapters (Teachings) Biography of Various Devas (One scroll) Zhu An (Guan Shi) Collected Explanations on the Shurangama Sutra Supplementary Notes on the Shurangama Sutra Supplementary Notes on the Ullambana Festival Handbook on Perfect Enlightenment General Treatise on the Vajra Garden of Affairs on the Vajra Garden of Meanings of the Mountain School Zhu An's Draft Records Qing Bian (Qi Shi) Records on the Summit Mountain (Explaining the Vinaya Commentary) Ze Shan (Xian Shi) Notes on the Bodhisattva Precepts Commentary (Three scrolls refuting the Records on the Summit Mountain) Discriminating Doubts on the Vajra (One scroll) Essentials of the Lotus Sutra (One scroll, sutra sounds and explanations) Collection on Returning to the Source (Two scrolls) Shan Tang (Xing Shi) Shan Tang Collection (Five scrolls) Gao Li (Guan Shi) Four Teachings Ritual (One scroll, based on Zhang An's Eight Teachings, abridged and supplemented) Si Ming (Ji Shi) Notes on the Golden Needle Shen Wu (Qian Shi) Manifesting the Wonderful Explanation (Explaining the Ten Non-Dual Gates) Miao Wu (Zui Shi) Criticism and Slander (Criticizing the errors of Jingjue Xuebang) Tong Jiang (Ying Shi) Notes on the Heart Sutra Three Pearl Treatise Pure Land Practice and Proof Ritual (The verse of true golden color when people recite Amitabha Buddha is from this ritual text) Yuan Tong

(梵師)　會宗集

景德(雲師)　翻譯名義(七卷)

證悟(智師)　攻瑛集(追破桐江之說)　十種境界義

車溪(榮師)　大部決疑(四卷)

仙潭(倫師)　精微集(四卷)　金剛經疏(四卷)

浮石(閔師)　憲章集(五卷)

佛照(堅師)　大云請雨經疏(一卷)

草堂(元師)　義例隨釋(六卷破神智纂要之說)　輔贊記(一卷教義)

吳興(穎師)　宗元錄

月堂(詢師)　圓宗解(一卷破虎溪集並一書與赤城益師議其事)

四明(照師)　注天臺別傳

梓庵(倫師)　教義

虛堂(空師)　宗極論

南湖(因師)　草菴緣

止庵(蓮師)　教義

寶嚴(韶師)　指南集

鏡庵(遷師)　隨錄(教義)　宗源錄

環庵(樞師)　教義

慈室(雲師)　圓覺直解(三卷)

北峰(印師)　金剛新解　釋金剛彌勒偈　教義

逸堂(登師)　圓頓宗眼　金錍十義　教義

柏庭(月師)　仁王疏記　楞嚴玄覽　金剛會解　圓覺略釋　楞伽通義　簡境十策　四部格言　金錍義解　宗教玄述　十類因革論　緒餘　附鈔箋要(節指要情義)

佛祖統紀卷第二十五(終)

【現代漢語翻譯】 現代漢語譯本 (梵師) 會宗集 景德(雲師) 翻譯名義(七卷) 證悟(智師) 攻瑛集(追破桐江之說) 十種境界義 車溪(榮師) 大部決疑(四卷) 仙潭(倫師) 精微集(四卷) 金剛經疏(四卷) 浮石(閔師) **集(五卷) 佛照(堅師) 大云請雨經疏(一卷) 草堂(元師) 義例隨釋(六卷破神智纂要之說) 輔贊記(一卷教義) 吳興(穎師) 宗元錄 月堂(詢師) 圓宗解(一卷破虎溪集並一書與赤城益師議其事) 四明(照師) 注天臺別傳 梓庵(倫師) 教義 虛堂(空師) 宗極論 南湖(因師) 草菴緣 止庵(蓮師) 教義 寶嚴(韶師) 指南集 鏡庵(遷師) 隨錄(教義) 宗源錄 環庵(樞師) 教義 慈室(雲師) 圓覺直解(三卷) 北峰(印師) 金剛新解 釋金剛彌勒偈 教義 逸堂(登師) 圓頓宗眼 金錍十義 教義 柏庭(月師) 仁王疏記 楞嚴玄覽 金剛會解 圓覺略釋 楞伽通義 簡境十策 四部格言 金錍義解 宗教玄述 十類因革論 緒餘 附鈔箋要(節指要情義) 佛祖統紀卷第二十五(終)

【English Translation】 English version (Fan Shi) Hui Zong Ji (Collection of Convergent Principles) Jingde (Yun Shi) Fan Yi Ming Yi (Seven Volumes) (Translation of Terminology) Zhengwu (Zhi Shi) Gong Ying Ji (Collection Attacking Ying) (Refuting the Tongjiang Theory) Shi Zhong Jingjie Yi (Meaning of Ten Realms) Chexi (Rong Shi) Da Bu Jue Yi (Four Volumes) (Resolving Doubts on Major Texts) Xiantan (Lun Shi) Jing Wei Ji (Four Volumes) (Collection of Subtleties) Jin Gang Jing Shu (Four Volumes) (Commentary on the Diamond Sutra) Fushi (Min Shi) ** Ji (Five Volumes) Fozhao (Jian Shi) Da Yun Qing Yu Jing Shu (One Volume) (Commentary on the Great Cloud Sutra for Rain Requesting) Caotang (Yuan Shi) Yi Li Sui Shi (Six Volumes) (Explanation Following the Examples) (Refuting the Shenzhi Zuan Yao Theory) Fu Zan Ji (One Volume) (Supporting Commentary on Teachings) Wuxing (Ying Shi) Zong Yuan Lu (Record of the Source of the Sect) Yuetang (Xun Shi) Yuan Zong Jie (One Volume) (Explanation of the Perfect Sect) (Refuting the Tiger Creek Collection and a letter discussing the matter with Yi Shi of Chicheng) Siming (Zhao Shi) Zhu Tiantai Bie Zhuan (Commentary on the Separate Biography of Tiantai) Zian (Lun Shi) Jiao Yi (Doctrinal Meaning) Xutang (Kong Shi) Zong Ji Lun (Treatise on the Ultimate of the Sect) Nanhu (Yin Shi) Cao An Yuan (Origin of the Thatched Hut) Zhian (Lian Shi) Jiao Yi (Doctrinal Meaning) Baoyan (Shao Shi) Zhi Nan Ji (Collection of Guidance) Jingan (Qian Shi) Sui Lu (Jiao Yi) (Recorded Notes (Doctrinal Meaning)) Zong Yuan Lu (Record of the Source of the Sect) Huanan (Shu Shi) Jiao Yi (Doctrinal Meaning) Cishi (Yun Shi) Yuan Jue Zhi Jie (Three Volumes) (Direct Explanation of the Perfect Enlightenment) Beifeng (Yin Shi) Jin Gang Xin Jie (New Explanation of the Diamond Sutra) Shi Jin Gang Mile Jie (Explanation of the Diamond Maitreya Gatha) Jiao Yi (Doctrinal Meaning) Yitang (Deng Shi) Yuan Dun Zong Yan (Eye of the Perfect and Sudden Sect) Jin Pi Shi Yi (Ten Meanings of the Golden Needle) Jiao Yi (Doctrinal Meaning) Boting (Yue Shi) Ren Wang Shu Ji (Commentary and Notes on the Benevolent King Sutra) Leng Yan Xuan Lan (Profound Overview of the Shurangama Sutra) Jin Gang Hui Jie (Collected Explanations of the Diamond Sutra) Yuan Jue Lue Shi (Brief Explanation of Perfect Enlightenment) Leng Qie Tong Yi (General Meaning of the Lankavatara Sutra) Jian Jing Shi Ce (Ten Strategies for Simplifying Realms) Si Bu Ge Yan (Aphorisms of the Four Parts) Jin Pi Yi Jie (Explanation of the Meaning of the Golden Needle) Zong Jiao Xuan Shu (Profound Elaboration on Sect and Teachings) Shi Lei Yin Ge Lun (Treatise on Ten Kinds of Causes and Changes) Xu Yu (Remaining Words) Fu Chao Jian Yao (Jie Zhi Yao Qing Yi) (Attached Notes and Essential Selections (Summarizing Essential Meanings)) Fo Zu Tong Ji Juan Di Er Shi Wu (Zhong) (Record of the Lineage of Buddhas and Patriarchs, Volume 25 (End))

大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十六

宋咸淳四明東湖沙門志磐撰

凈土立教志第十二之一

蓮社七祖

始祖廬山辯覺正覺圓悟法師(慧遠。師道安法師)　二祖長安光明法師(善導云是彌陀化身)　三祖南嶽般舟法師(承遠)　四祖長安五會法師(法照善導後身。師承遠師)　五祖新定臺巖法師(少康)　六祖永明智覺法師(永壽)　七祖昭慶圓凈法師(省常)

(四明石芝曉法師。取異代同修凈業功德高盛者立為七祖。今故遵之。以為凈土教門之師法焉)。

在凡具惑。而能用三觀智顯本性佛。如四明師之言。曰心境叵得故染可觀凈。不礙緣生故想成相起。唯色唯心故當處顯現。斯觀佛三昧之正訣。唯明宗得意者能行之。至若稱唱嘉號瞻禮尊容讀誦大乘持奉凈戒。皆凈業之正因正觀之助行。而但修十善行也仁慈者亦可以成迴向莊嚴之績。然則若定若散若智若愚。無一機之或遺。雖登臺之有金銀。入品之有上下。至於趣無生而階不退。則一概云耳。悠悠末代。憑願行而升安養。自廬山而來。傳往生者才三百人。意遐方外域不及知者。奚若河沙之多。是知此方學佛道者。機疏障重未聞有成。而獨于唸佛之法。無問僧俗。皆足以取

【現代漢語翻譯】 現代漢語譯本

佛祖統紀 卷第二十六

宋咸淳 四明東湖沙門 志磐 撰

凈土立教志 第十二之一

蓮社七祖

始祖 廬山辯覺正覺圓悟法師（慧遠，師從道安法師） 二祖 長安光明法師（善導，傳說為彌陀化身） 三祖 南嶽般舟法師（承遠） 四祖 長安五會法師（法照，善導後身，師從承遠師） 五祖 新定臺巖法師（少康） 六祖 永明智覺法師（永壽） 七祖 昭慶圓凈法師（省常）

（四明石芝曉法師，選取不同時代共同修習凈業且功德高盛者，立為七祖。今特此遵從，作為凈土教門的師法。）

凡夫身具迷惑，卻能運用三觀智慧顯現本性佛，正如四明法師所說：『心境不可得，所以染污可以觀為清凈；不妨礙因緣生起，所以意想可以成就諸相。唯有色、唯有心，所以當下顯現。』這是觀佛三昧的正要訣，只有明瞭宗義且有所得的人才能實行。至於稱念佛號、瞻仰佛的尊容、讀誦大乘經典、持守清凈戒律，都是凈業的正因，正觀的助行。即使只是修習十善，行仁慈之人，也可以成就回向莊嚴的功德。如此說來，無論是禪定還是散亂，無論是智慧還是愚鈍，沒有一個根機是被遺漏的。即使登上蓮臺有金銀之分，進入品位有上下之別，至於證入無生而達到不退轉的境界，則都是一樣的。悠悠末法時代，憑藉願力和修行而升往安養凈土，自從廬山慧遠以來，記載往生的人才三百人。想必是遙遠的地方和國外沒有被記錄的，又怎麼能像恒河沙數那麼多呢？由此可知，此方世界學習佛道的人，根機遲鈍，業障深重，很少聽說有成就的，唯獨唸佛之法，無論僧俗，都足以成就往生。

【English Translation】 English version

Record of the Lineage of Buddhas and Patriarchs, Volume 26

Composed by Shramana Zhipan of Donghu, Siming, during the Xianchun era of the Song Dynasty

Chapter 12.1: Establishing the Doctrine of Pure Land

The Seven Patriarchs of the Lotus Society

First Patriarch: Dharma Master Bianjue, Zhengjue, Yuangu of Mount Lu (Huiyuan, student of Dharma Master Dao'an). Second Patriarch: Dharma Master Guangming of Chang'an (Shandao, said to be an incarnation of Amitabha). Third Patriarch: Dharma Master Banzhou of Mount Nanyue (Chengyuan). Fourth Patriarch: Dharma Master Wuhui of Chang'an (Fazhao, later incarnation of Shandao, student of Dharma Master Chengyuan). Fifth Patriarch: Dharma Master Taiyan of Xinding (Shaokang). Sixth Patriarch: Dharma Master Zhijue of Yongming (Yongshou). Seventh Patriarch: Dharma Master Yuanjing of Zhaoqing (Shengchang).

(Dharma Master Shizhi Xiao of Siming selected those from different eras who jointly cultivated Pure Land practices and whose merits were high and abundant, establishing them as the Seven Patriarchs. We now follow this, taking them as the teachers and models of the Pure Land teachings.)

Ordinary beings are endowed with delusions, yet they can use the wisdom of the Three Contemplations to reveal their inherent Buddha-nature, as the Master of Siming said: 'The mind and its objects are unattainable, therefore defilement can be contemplated as purity; it does not hinder the arising of conditions, therefore thoughts can form appearances. Only form, only mind, therefore it manifests right here.' This is the correct key to the Samadhi of contemplating the Buddha, which only those who understand and attain the essence of the teachings can practice. As for reciting the Buddha's name, reverently beholding the Buddha's noble form, reading and reciting the Mahayana sutras, and upholding pure precepts, all are the proper causes of Pure Land practice and the auxiliary practices of correct contemplation. Even those who only cultivate the Ten Good Deeds and practice benevolence can accomplish the merit of dedication and adornment. Thus, whether in samadhi or scattered thoughts, whether wise or foolish, no capacity is left out. Even if there are distinctions of gold and silver in ascending the lotus platform, and differences of high and low in entering the ranks, as for attaining non-birth and reaching the state of non-retrogression, all are the same. In these long-lasting latter days, relying on vows and practice to ascend to the Land of Bliss, since Huiyuan of Mount Lu, only three hundred people are recorded to have been reborn there. Presumably, distant places and foreign lands are not recorded, how can it be as numerous as the sands of the Ganges? From this, it can be known that those in this world who study the Buddha's path have dull faculties and heavy karmic obstacles, and it is rarely heard that they achieve success, but only the method of reciting the Buddha's name, regardless of monks or laity, is sufficient to achieve rebirth.

一生之證。信矣哉。撰凈土立教志。

法師慧遠。姓賈氏雁門樓煩人。幼而好學。年十三隨舅令狐氏遊學許洛。博綜六經尤善莊老。宿儒先進莫不服其深致。二十一欲渡江從學范寧。適石虎暴死南路梗塞。有志不遂。時沙門釋道安。建剎于太行常山。一面盡敬以為真吾師也。初聞安師講般若經。豁然開悟。嘆曰九流異議皆糠秕耳(秕音比谷不成)遂與母弟慧持投簪受業。精思諷誦以夜繼晝。因求直道場。沙門曇翼(此自是北人。非廬山入社者)每給燈燭之費。安師聞之曰。道士誠知人。師神明英越志與理冥。至二十四大善講貫。有客聞說實相義。往復問難彌增疑昧。師為引莊子之說以相比類。惑者釋然。安師因許令不廢外典。常臨眾嘆曰。使道流東國者其在遠乎。后隨安師南遊襄陽。值秦將苻丕為寇。乃分張徒屬各隨所往。耆德臨岐皆蒙誨益。唯師不聞一言。即跪請曰。獨無訓敕懼非人類。安師曰。如汝者復何所慮。師乃與弟子數十人。南適荊州居上明寺。念舊與同門慧永約結屋于羅浮。太元六年(晉孝武帝)至尋陽。見廬山間曠可以息心。乃立精舍。以去水猶遠舉杖扣地曰。若此可居當作朽壤抽泉。言畢清流涌出。尋陽亢旱。師詣池側讀海龍王經。忽有神蛇從池而出。須臾大雨。歲竟有秋。因名龍泉精舍。永

師先居廬山西林。欲邀同止。而師學侶浸眾。永乃謂刺史桓伊曰。遠公方當弘道。而貧道所棲隘不可處。時師夢山神告曰。此山足可棲神。愿毋他往。其夕大雨雷震。詰旦林麓廣辟素沙布地。楩楠文梓充布地上。不知所自至。伊大敬感乃為建剎。名其殿曰神運。以在永師舍東故號東林。時太元十一年也。此山儀形九疊峻聳天絕。而所居盡林壑之美。揹負爐峰旁帶瀑布。清流環階白雲生棟(廬山記。匡裕先生。殷周之際受道于仙人。即巖成館。人稱神仙之廬。因名廬山。尋陽記。山高三千三百六十丈。週二百五十里。其山九疊川亦九派。郡國志。疊障九層包藏仙蹟)別營禪室最居靜深。凡在瞻履神清氣肅。師聞天竺佛影是佛昔化毒龍瑞跡。欣感於懷。后因耶舍律士敘述光相。乃背山臨流營筑龕室。淡采圖寫望如煙霧。複製五銘刻於石。江州太守孟懷玉。別駕王喬之。常侍張野。晉安太守殷隱。黃門毛修之。主簿殷蔚。參軍王穆夜。孝廉范悅之。隱士宗炳等。咸賦銘贊(見廬山集)先是尋陽陶侃刺廣州。漁人見海中有神光。網之得金像文殊。志云阿育王所造。后商人于海東獲一圓光。持以就像若彌縫然。侃以送武昌寒溪主僧僧珍。常往夏口夜夢。寺火而此像室獨有神護。馳還寺果焚像室果存。及侃移督江州。迎像將還至舟

【現代漢語翻譯】 現代漢語譯本：慧遠法師先前住在廬山西林寺。他想邀請僧稠法師一同居住，但當時僧稠法師的弟子越來越多。於是僧稠法師對刺史桓伊說：『慧遠法師正當弘揚佛法，而貧僧我所居住的地方狹窄，無法容納更多人。』當時，慧遠法師夢見山神告訴他：『這座山足夠你居住修行，希望你不要到別處去。』當晚，下起了大雨，雷聲震天。第二天早晨，樹林被開闢出一大片空地，白色的沙子鋪滿了地面，楩樹、楠木、文梓等樹木遍佈地上，不知道是從哪裡來的。桓伊非常敬佩和感動，於是為慧遠法師建造了寺廟，並將大殿命名為『神運殿』。因為寺廟在僧稠法師的住所東邊，所以被稱為『東林寺』。當時是太元十一年（公元386年）。這座山的地勢像九層屏障一樣高聳入雲，景色優美，慧遠法師所居住的地方佔據了山林幽深美好的地方，背後靠著爐峰，旁邊有瀑布，清澈的流水環繞著臺階，白色的雲霧在屋檐上飄動（《廬山記》記載：匡裕先生在殷周之際從仙人那裡得到道法，就在巖石上建成了住所，人們稱之為神仙的住所，因此得名廬山。《尋陽記》記載：廬山高三千三百六十丈，周長二百五十里。這座山有九層山峰，河流也有九條支流。《郡國志》記載：重疊的九層山峰，包藏著仙人的遺蹟）。慧遠法師另外建造了禪房，位置非常幽靜。凡是來瞻仰的人，都會感到精神清爽，氣息肅穆。慧遠法師聽說天竺有佛影，是佛陀過去降伏毒龍時留下的瑞相，心中非常欣喜。後來因為耶舍律士敘述了佛影的光相，於是慧遠法師就在山後臨近溪流的地方建造了龕室，用淡彩描繪佛影，看起來像煙霧一樣。他又製作了五篇銘文刻在石頭上。江州太守孟懷玉、別駕王喬之、常侍張野、晉安太守殷隱、黃門毛修之、主簿殷蔚、參軍王穆夜、孝廉范悅之、隱士宗炳等人，都寫了銘文讚頌（見《廬山集》）。在此之前，尋陽陶侃擔任廣州刺史時，漁民在海中看到有神光，用網捕撈，得到了一尊金色的文殊菩薩像，記載說這是阿育王所造。後來，有商人從海東得到一個圓光，拿來與佛像相配，就像是縫合起來一樣。陶侃將佛像送到武昌寒溪寺，寺里的僧人僧珍經常前往夏口，晚上夢見寺廟失火，只有這尊佛像的房間有神靈守護。他趕回寺廟，寺廟果然失火，只有佛像的房間完好無損。等到陶侃調任江州都督，迎請佛像準備返回船上

【English Translation】 English version: Master Huiyuan initially resided at the West Forest Temple of Mount Lu. He intended to invite Master Sengchou to live with him, but Master Sengchou's disciples were increasing in number. Therefore, Master Sengchou said to the Inspector Huan Yi, 'Master Huiyuan is about to propagate the Dharma extensively, but the place where this poor monk resides is too narrow and cannot accommodate more people.' At that time, Master Huiyuan dreamed that a mountain deity told him, 'This mountain is sufficient for you to reside and cultivate; I hope you will not go elsewhere.' That night, there was heavy rain and thunder. The next morning, a large area of forest was cleared, white sand covered the ground, and trees such as Phoebe zhennan, Machilus nanmu, and Catalpa ovata were all over the ground, no one knew where they came from. Huan Yi was very respectful and moved, so he built a temple for Master Huiyuan and named the main hall 'Hall of Divine Transport'. Because the temple was east of Master Sengchou's residence, it was called 'East Forest Temple'. That was the eleventh year of the Taiyuan era (386 AD). The terrain of this mountain is like nine layers of screens towering into the sky, and the scenery is beautiful. The place where Master Huiyuan lived occupied the secluded and beautiful parts of the mountains and forests, with Mount Lu behind it and waterfalls beside it. Clear streams surrounded the steps, and white clouds floated on the eaves (The 'Records of Mount Lu' states: Mr. Kuang Yu received the Dao from immortals during the Yin and Zhou dynasties and built a residence on the rocks, which people called the residence of immortals, hence the name Mount Lu. The 'Records of Xunyang' states: Mount Lu is three thousand three hundred and sixty feet high and two hundred and fifty miles in circumference. This mountain has nine layers of peaks, and the rivers also have nine tributaries. The 'Records of Prefectures and Kingdoms' states: The overlapping nine layers of peaks contain traces of immortals). Master Huiyuan also built a meditation room, which was located in a very quiet place. Anyone who came to pay homage would feel refreshed and solemn. Master Huiyuan heard that there was a Buddha shadow in Tianzhu (India), which was an auspicious sign left by the Buddha when he subdued the poisonous dragon in the past, and he was very happy in his heart. Later, because the Vinaya Master Yeshe narrated the light and appearance of the Buddha shadow, Master Huiyuan built a niche behind the mountain near the stream, and painted the Buddha shadow with light colors, which looked like smoke. He also made five inscriptions and engraved them on the stone. Meng Huaiyu, the Governor of Jiangzhou, Wang Qiao, the Biejia, Zhang Ye, the Attendant, Yin Yin, the Governor of Jin'an, Mao Xiuzhi, the Yellow Gate Attendant, Yin Wei, the Chief Clerk, Wang Mu Ye, the Army Advisor, Fan Yuezhi, the Filial and Incorrupt, and Zong Bing, the recluse, all wrote inscriptions of praise (see 'Collection of Mount Lu'). Before this, when Tao Kan of Xunyang was the Governor of Guangzhou, fishermen saw a divine light in the sea and caught a golden statue of Manjushri with a net. It was recorded that it was made by King Ashoka. Later, a merchant obtained a halo from the East Sea and brought it to match the Buddha statue, as if it were sewn together. Tao Kan sent the Buddha statue to the Hanjing Temple in Wuchang, and the monk Sengzhen often went to Xiakou and dreamed at night that the temple was on fire, but only the room with this Buddha statue was protected by gods. He rushed back to the temple, and the temple was indeed on fire, but only the room with the Buddha statue was intact. When Tao Kan was transferred to be the Governor of Jiangzhou, he welcomed the Buddha statue and prepared to return to the boat.

而溺。荊楚為之謠曰。陶惟劍雄像以神標。云翔泥宿邈何遙遙。可以誠至難以力招。及寺成師至江上虔禱之。像忽浮出。遂迎至神運殿。造重閣以奉之。因制文殊瑞像贊。嘗謂諸教三昧其名甚眾。功高易進唸佛為先。既而謹律息心之士。絕塵清信之賓。不期而至者。慧永(同師安公先居西林)慧持(遠師同母弟)道生曇順(並羅什門弟)僧睿曇恒道昺曇詵道敬(並遠師門人)佛馱耶舍(此云覺明罽賓國人)佛馱跋陀羅(此云覺賢迦維衛國人)名儒劉程之(號遺民)張野周續之張詮宗炳雷次宗等。結社唸佛。世號十八賢。復率眾至百二十三人。同修凈土之業。造西方三聖像建齋立誓。令劉遺民著發願文。而王喬之等。復爲念佛三昧詩以見志。師神貌嚴肅。瞻仰者則心戰。沙門有持如意致獻者。不敢陳白。竊留座隅而去。法師慧義。強正少可。謂師弟子慧寶曰。諸君膚淺。故於遠公望風推服。嘗至山值師講法華。欲致難輒內悸流汗出。謂慧寶曰。此公言貌誠可敬服。殷仲堪任荊州。入山展敬。與師俱臨北澗松下。共談易道終日忘倦。仲堪嘆白。師智識深明實難庶幾。師亦曰。君之才辯如此流泉(後人名其處曰聰明泉)司徒王謐。護軍王默。並欽慕風德遙致敬禮(王謐有書往反)盧循據江州。入山詣師。師少與循父遐同爲書

【現代漢語翻譯】 現代漢語譯本：

沉溺其中。因此，荊楚一帶流傳著這樣的歌謠：『陶公的劍氣雄壯，佛像以神光為標誌。像雲中的龍一樣飛翔，像泥中的蟲一樣潛藏，相隔遙遠啊！可以用真誠的心意來感應，難以用蠻力來招來。』等到寺廟建成，慧遠法師來到江邊虔誠祈禱。佛像忽然浮出水面。於是迎接到神運殿，建造重閣來供奉它。因此創作了《文殊瑞像贊》。慧遠法師曾經說過，各種教派的三昧法門，名稱非常眾多，但功效高且容易進步的，要數唸佛法門為先。因此，嚴守戒律、清心寡慾的修行人，以及遠離塵世、虔誠信仰的居士，都不約而同地來到這裡，包括：慧永（和慧遠法師、安法師先前都住在西林寺）、慧持（慧遠法師同母的弟弟）、道生、曇順（都是鳩摩羅什的弟子）、僧睿、曇恒、道昺、曇詵、道敬（都是慧遠法師的門人）、佛馱耶舍（翻譯為『覺明』，是罽賓國人）、佛馱跋陀羅（翻譯為『覺賢』，是迦維衛國人），以及名士劉程之（號遺民）、張野、周續之、張詮、宗炳、雷次宗等人，結社唸佛。世人稱他們為『十八賢』。慧遠法師又率領大眾達到一百二十三人，一同修習凈土法門，塑造西方三聖像，建立齋戒併發誓，讓劉遺民撰寫發願文。而王喬之等人，又創作了唸佛三昧詩來表達心志。慧遠法師神態莊嚴，瞻仰他的人都會心生敬畏。有沙門拿著如意想要獻給他，卻不敢當面呈上，偷偷地留在座位角落就離開了。法師慧義，剛強正直，很少認可別人。他曾對慧遠法師的弟子慧寶說：『你們這些人見識膚淺，所以對慧遠法師望風推崇。』他曾經到山上，正趕上慧遠法師講《法華經》，想要提出詰難，卻總是內心驚悸，流汗不止。於是對慧寶說：『這位法師的言談舉止確實令人尊敬佩服。』殷仲堪擔任荊州刺史時，入山拜訪慧遠法師，與慧遠法師一同在北澗松樹下，共同談論《易經》，整天都忘記了疲倦。殷仲堪感嘆道：『法師的智慧見識深邃明徹，實在難以企及。』慧遠法師也說：『您的才華辯論就像這股流泉一樣。（後人將那個地方命名為聰明泉）』司徒王謐、護軍王默，都欽佩慧遠法師的德行風範，遙遠地表達敬意（王謐有書信往來）。盧循佔據江州時，入山拜訪慧遠法師。慧遠法師年輕時曾與盧循的父親盧遐一同讀書。

【English Translation】 English version:

and drowned. Thus, a folk song circulated in the Jing and Chu regions: 'Tao's sword is mighty, the Buddha image is marked by divine light. Flying like a dragon in the clouds, hiding like a worm in the mud, how distant! It can be moved by sincere intention, but cannot be summoned by force.' When the temple was completed, Master Huiyuan came to the riverbank to pray devoutly. The image suddenly floated to the surface. Thereupon, it was welcomed to the Shenyun Hall and a double-layered pavilion was built to enshrine it. Therefore, the 'Eulogy on the Auspicious Image of Manjusri' was composed. Master Huiyuan once said that the samadhi (concentration) methods of various teachings are numerous, but the one that is highly effective and easy to advance is the practice of Buddha-name recitation. Consequently, those who strictly observe the precepts and purify their minds, as well as lay devotees who are detached from the world and have pure faith, arrived here spontaneously, including: Huiyong (who, like Master Huiyuan and Master An, had previously resided in the West Forest Temple), Huichi (Master Huiyuan's younger brother from the same mother), Daosheng, Tanshun (both disciples of Kumarajiva), Sengrui, Tanheng, Daobing, Tansen, Daojing (all disciples of Master Huiyuan), Buddhayasas (translated as 'Awakened Light,' a person from Kipin), Buddhabhadra (translated as 'Awakened Virtue,' a person from Kapilavastu), and renowned scholars Liu Chengzhi (styled as Yimin), Zhang Ye, Zhou Xuzhi, Zhang Quan, Zong Bing, Lei Cizong, and others, who formed a society to practice Buddha-name recitation. They were known to the world as the 'Eighteen Sages.' Master Huiyuan also led a congregation of one hundred and twenty-three people to cultivate the Pure Land practice together, creating images of the Three Sages of the West, establishing a fast and making vows, and having Liu Yimin compose a vow. Wang Qiaozhi and others also composed poems on the Samadhi of Buddha-name Recitation to express their aspirations. Master Huiyuan's appearance was solemn, and those who gazed upon him felt awe. A monk who had a ruyi (scepter) wanted to offer it to him, but did not dare to present it in person, secretly leaving it in the corner of the seat and departing. Dharma Master Huiyi was strong and upright, rarely approving of others. He once said to Huibao, a disciple of Master Huiyuan, 'You people are shallow, so you admire Master Huiyuan from afar.' He once went to the mountain and happened to arrive when Master Huiyuan was lecturing on the Lotus Sutra. He wanted to raise objections, but always felt palpitations and sweated profusely. So he said to Huibao, 'This master's words and appearance are indeed worthy of respect and admiration.' When Yin Zhongkan was appointed Governor of Jingzhou, he entered the mountain to pay respects to Master Huiyuan, and together with Master Huiyuan, they sat under the pine trees by the North Stream, discussing the Book of Changes all day long, forgetting their fatigue. Yin Zhongkan exclaimed, 'The master's wisdom and knowledge are profound and clear, truly difficult to attain.' Master Huiyuan also said, 'Your talent for debate is like this flowing spring. (Later generations named that place 'Spring of Intelligence.')' Sima Wang Mi and General Wang Mo both admired Master Huiyuan's virtuous conduct and expressed their respect from afar (Wang Mi had correspondence with him). When Lu Xun occupied Jiangzhou, he entered the mountain to visit Master Huiyuan. Master Huiyuan had studied with Lu Xun's father, Lu Xia, when he was young.

生。及見循歡然道舊。其徒諫曰。循為國寇。得不為人疑。師曰。我佛法中情無取捨。識者自能察之。此何足懼。及宋武進討。循設帳桑尾。左右曰。遠公素王廬山。與循交厚。宋武曰。遠公世表之人何可疑也。乃遣使馳書遺以錢帛。有行者來侍師善驅蛇。蛇為盡去。因號辟蛇行者。有一虎往來。時見行跡未嘗傷人。人號遊山虎。師與社眾每遊憩上方峰頂。患去水遠。他日有虎跪其石。水為之出。因號虎跑泉。又於一峰制涅槃疏。因名擲筆峰。初是大教流行江東。經卷未備。禪法無聞。律藏多闕。師乃令弟子法凈法領等遠越蔥嶺。曠歲來還皆獲梵本。昔安公在關中請曇摩難提出阿毗曇心。其人未善晉言頗多疑滯。后僧伽提婆至。即請重譯及三法度論。於是二論乃興。師即制序以貽學者。聞鳩摩羅什入關。遣書通好。什答書曰。傳繹來貺粗聞風德。經言。末代東方有護法菩薩。欽哉。仁者善弘其道。曇摩流支入秦。師遣弟子曇邕請于關中出十誦律流傳晉國。西土諸僧咸稱漢地有大乘開士。每東向致禮獻心廬岳。及佛馱跋陀羅至。師即請出禪數諸經。於是禪戒經典出自廬山幾至百卷。先是此土未有泥洹常住之說。但言壽命長遠。師曰。佛是至極。至極則無變。無變之理豈有窮耶。乃著法性論十四篇。羅什見而嘆曰。邊方未

【現代漢語翻譯】 現代漢語譯本：生。等到慧遠見到劉遺民，非常高興地像老朋友一樣敘舊。他的弟子勸諫說：『劉遺民是國家的叛逆，這樣做難道不怕別人懷疑嗎？』慧遠大師說：『我佛法中講究慈悲平等，沒有取捨之心。明智的人自然能夠明察，這有什麼好擔心的。』等到宋武帝劉裕率軍進討劉遺民時，劉遺民在桑尾設帳。左右的人對劉裕說：『慧遠大師一向以德高望重著稱，隱居廬山，與劉遺民交情深厚。』宋武帝說：『慧遠大師是超脫世俗的人，怎麼會參與叛亂呢？』於是派遣使者快馬送信，贈送錢財絲帛。有一位名叫行者的僧人來侍奉慧遠大師，擅長驅趕蛇，能使蛇全部離去，因此被稱為『辟蛇行者』。有一隻老虎經常出沒，但從未傷人，人們稱它為『遊山虎』。慧遠大師與蓮社的眾人經常在上方峰頂遊玩休息，苦於取水路途遙遠。有一天，有老虎跪在石頭上，泉水因此涌出，因此被稱為『虎跑泉』。慧遠大師又在一座山峰上撰寫《涅槃疏》，因此命名為『擲筆峰』。起初，大乘佛法在江東地區流行，但經書不完備，禪法也鮮為人知，律藏更是多有缺失。慧遠大師於是派遣弟子法凈、法領等人遠赴蔥嶺，歷經多年返回，都獲得了梵文佛經。過去，安世高在關中邀請曇摩難提翻譯《阿毗曇心論》，但曇摩難提不擅長漢語，翻譯有很多疑難之處。後來僧伽提婆來到，就請他重新翻譯《阿毗曇心論》和《三法度論》，於是這兩部論典得以興盛。慧遠大師親自作序，贈送給學習者。聽說鳩摩羅什進入關中，慧遠大師寫信與他通好。鳩摩羅什回信說：『拜讀來信，略微聽聞您的風範德行。《涅槃經》說，末法時代東方有護法菩薩。敬佩啊！仁者能夠很好地弘揚佛法。』曇摩流支進入秦地，慧遠大師派遣弟子曇邕前往關中，請他翻譯《十誦律》，使之流傳到晉國。西域的僧人都稱讚漢地有大乘開士，經常面向東方，向廬山表達敬意。等到佛馱跋陀羅來到，慧遠大師就請他翻譯禪數等經典。於是禪法和戒律方面的經典從廬山傳出，幾乎有上百卷。此前，中土沒有關於涅槃常住的說法，只說壽命長遠。慧遠大師說：『佛是至高無上的，至高無上就沒有變化。沒有變化的道理，難道會有窮盡嗎？』於是撰寫了《法性論》十四篇。鳩摩羅什看到后讚歎說：『邊遠地區的人未曾'

【English Translation】 English version: Master Huiyuan met Liu Yimin and happily greeted him like an old friend. His disciples advised, 'Liu Yimin is a rebel against the state. Aren't you afraid of being suspected by associating with him?' Master Huiyuan said, 'In my Buddhist teachings, compassion and equality are emphasized, without discrimination. Wise people will naturally understand this. What is there to fear?' When Emperor Wu of Song, Liu Yu, led troops to suppress Liu Yimin, Liu Yimin set up camp at Sangwei. Those around Emperor Wu said, 'Master Huiyuan has always been known for his high virtue and resides in Mount Lu. He has a deep friendship with Liu Yimin.' Emperor Wu said, 'Master Huiyuan is a person beyond worldly affairs. How could he be involved in rebellion?' So he sent messengers with letters and gifts of money and silk. A monk named Xingzhe came to serve Master Huiyuan and was skilled at driving away snakes, causing them all to leave. Therefore, he was called 'Snake-Repelling Xingzhe.' A tiger often roamed around but never harmed anyone, and people called it 'Mountain-Roaming Tiger.' Master Huiyuan and the members of the White Lotus Society often visited and rested at the summit of Shangfang Peak, but they were troubled by the distance to fetch water. One day, a tiger knelt on a rock, and water sprang forth, so it was called 'Tiger Spring.' Master Huiyuan also wrote the 'Nirvana Commentary' on a peak, which was named 'Pen-Throwing Peak.' Initially, Mahayana Buddhism was popular in the Jiangdong region, but the scriptures were incomplete, the methods of Chan (Zen) were little known, and the Vinaya (monastic discipline) was mostly lacking. Master Huiyuan then sent his disciples Fa Jing and Fa Ling to the Congling Mountains, and after many years, they returned, bringing back Sanskrit scriptures. In the past, An Shigao invited Dharmānandin in Guanzhong to translate the Abhidharma-hrdaya, but Dharmānandin was not proficient in Chinese, and there were many doubts in the translation. Later, Sangadeva arrived and was asked to retranslate the Abhidharma-hrdaya and the Sanfa-du-lun, and these two treatises flourished. Master Huiyuan personally wrote prefaces and gave them to students. Hearing that Kumārajīva had entered Guanzhong, Master Huiyuan wrote to him to establish friendly relations. Kumārajīva replied, 'Having read your letter, I have heard a little about your virtue and conduct. The Nirvana Sutra says that in the degenerate age, there will be Dharma-protecting Bodhisattvas in the East. Admirable! May you, the benevolent one, skillfully propagate the Dharma.' When Dharmaruci entered Qin, Master Huiyuan sent his disciple Tan Yong to Guanzhong to request him to translate the Ten Recitation Vinaya, so that it could be spread to the Jin kingdom. The monks of the Western Regions all praised that there were Mahayana pioneers in the Han lands, and they often faced east, expressing their respect to Mount Lu. When Buddhabhadra arrived, Master Huiyuan asked him to translate the scriptures on meditation and numbers. Thus, scriptures on Chan and Vinaya came from Mount Lu, amounting to nearly a hundred volumes. Before this, there was no teaching of permanent Nirvana in this land, only talk of long life. Master Huiyuan said, 'The Buddha is the ultimate, and the ultimate has no change. How can the principle of no change have an end?' So he wrote fourteen chapters of the Treatise on the Nature of Dharma. Kumārajīva saw it and exclaimed, 'People in remote areas have never'

見經。便闇與理合。秦主欽風以大智度論新譯。致書求序。師以其文繁廣。乃抄其要為二十卷。而為之序(羅什譯智論凡百卷)桓玄征殷仲堪。要師出虎溪。稱疾不往。玄將入山。左右曰。昔殷仲堪禮敬于遠。請公勿屈。玄曰。仲堪死人耳。及玄見師不覺屈膝。所懷問難不復敢發。及語至征討師即不答。玄后以震主之威勸令登仕。師正辭以答。玄不能強。既而欲沙汰眾僧。下教僚屬曰。沙門之徒有能申述經誥禁行修整者。始可以宣寄大化。其有違於此者。悉當罷黜。唯廬山道德所居。不在搜簡之列。師因致書廣立條制。玄悉從之。初庾冰輔政以沙門應敬王者。何充奏不應禮。及玄在姑熟。復申冰議。師答書曰。袈裟非朝宗之服。缽盂非廊廟之器。塵外之容不應致敬王者。乃著沙門不敬王者論五篇。一明在家者有天屬之愛奉主之禮。二明出家以求志變俗以達道。豈得與世典同其禮敬。三明求宗不順化。宗謂泥洹不變。以化盡為宅(泥洹即涅槃翻不生不滅)不順化者。其生可滅。其神可冥。冥神絕境謂之泥洹。而不隨順於生生化化流動無窮之境。斯所以不事王侯高尚其事。豈復有所禮敬者哉。四明體極不兼應。謂歷代君王體極之主。但務方內而不可並御于方外。故曰不兼應。天地之道功盡于運化。帝王之德理極于順通。與

【現代漢語翻譯】 現代漢語譯本 見到佛經，便在暗中與佛理相合。秦王姚興仰慕鳩摩羅什（Kumārajīva，一位偉大的佛經翻譯家）翻譯的《大智度論》，新譯本完成後，致信請鳩摩羅什作序。鳩摩羅什認為原文過於繁廣，於是摘抄其要點，整理成二十卷，併爲之作序（鳩摩羅什翻譯的《大智度論》共有百卷）。桓玄征討殷仲堪，要求鳩摩羅什離開虎溪。鳩摩羅什稱病不去。桓玄將要入山，左右勸說道：『過去殷仲堪對您非常尊敬，請您不要委屈自己。』桓玄說：『殷仲堪不過是個死人罷了。』等到桓玄見到鳩摩羅什，不由自主地屈膝行禮，心中所想的疑問也不敢再問出口。當談話涉及征討之事時，鳩摩羅什便不再回答。桓玄後來憑藉震懾君主的威勢，勸說鳩摩羅什出仕為官，鳩摩羅什嚴詞拒絕。桓玄無法強迫他。不久之後，桓玄想要整頓僧侶，下令給下屬官員說：『僧侶之中，如有能闡述經書教義，遵守戒律，行為端正者，才可以宣揚教化。如有違反者，一律罷黜。只有廬山慧遠（Huiyuan，東晉時代著名高僧）所居住的地方，不在搜查整頓之列。』鳩摩羅什因此致信桓玄，廣泛制定條規制度，桓玄全部採納。當初，庾冰輔佐朝政時，認為僧侶應該尊敬君王。何充上奏認為不應該行禮。等到桓玄在姑孰，再次提出庾冰的建議。鳩摩羅什回信說：『袈裟不是朝拜的服裝，缽盂不是朝廷的器物。身處世俗之外的人，不應該對君王行禮。』於是撰寫了《沙門不敬王者論》五篇。第一篇闡明在家之人有天生的親情之愛和侍奉君主的禮節。第二篇闡明出家之人是爲了追求志向，改變世俗，以達到悟道的目的，怎麼能與世俗的禮節相同呢？第三篇闡明追求根本真理是不順應世俗變化的。根本真理指的是涅槃（Nirvana，佛教術語，指不生不滅的境界），以斷絕變化為歸宿（涅槃即是梵語Nirvana的音譯，意為不生不滅）。不順應世俗變化，是指其生命可以消滅，其精神可以歸於寂滅。精神歸於寂滅的境界稱為涅槃，而不隨順於生生化化、流動無窮的境界。因此不侍奉王侯，使自身的事業高尚，又怎麼會有什麼禮敬可言呢？第四篇闡明達到極致的境界不能兼顧。指的是歷代君王作為達到極致的統治者，只致力於治理國內，而不能同時治理世俗之外。所以說不能兼顧。天地執行的規律，其功用在於變化化育；帝王的德行，其道理在於順應和疏通。

【English Translation】 English version Upon seeing the scriptures, he would secretly align himself with the principles of Buddhism. Yao Xing, the ruler of Qin, admired Kumārajīva's (a great translator of Buddhist scriptures) newly translated Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) and sent a letter requesting a preface. Kumārajīva, considering the original text too extensive, extracted the essentials into twenty volumes and wrote a preface for them (Kumārajīva's translation of the Treatise on the Great Perfection of Wisdom comprised one hundred volumes). When Huan Xuan was campaigning against Yin Zhongkan, he demanded that Kumārajīva leave Tiger Creek. Kumārajīva declined due to illness. Huan Xuan was about to enter the mountain when his attendants advised, 'In the past, Yin Zhongkan showed great respect to you. Please do not demean yourself.' Huan Xuan replied, 'Yin Zhongkan is merely a dead man.' However, upon meeting Kumārajīva, Huan Xuan involuntarily knelt and dared not voice the questions he had in mind. When the conversation touched upon military campaigns, Kumārajīva would no longer respond. Later, Huan Xuan, wielding the authority to intimidate the emperor, urged Kumārajīva to take office, but Kumārajīva firmly declined. Huan Xuan could not force him. Soon after, Huan Xuan intended to rectify the monastic community, issuing an order to his subordinates: 'Among the monks, those who can expound the scriptures, uphold the precepts, and conduct themselves properly may propagate the teachings. Those who violate these standards shall be dismissed. Only the residence of Huiyuan (a famous monk of the Eastern Jin Dynasty) on Mount Lu is exempt from this scrutiny.' Consequently, Kumārajīva wrote to Huan Xuan, establishing comprehensive regulations, which Huan Xuan adopted in their entirety. Initially, when Yu Bing was assisting in the government, he believed that monks should pay respect to the ruler. He Chong memorialized that they should not. When Huan Xuan was in Gushu, he reiterated Yu Bing's proposal. Kumārajīva replied in a letter, 'The kasaya (monk's robe) is not attire for court audiences, and the patra (alms bowl) is not an implement for ancestral temples. Those who dwell beyond the mundane should not pay respect to the ruler.' Thereupon, he composed five essays on A Śramana's Non-Reverence for Kings. The first essay elucidates that those who are householders have natural affection for their kin and the duty to serve their lord. The second essay elucidates that those who renounce the world do so to pursue their aspirations, transform customs, and attain enlightenment. How can they be bound by the same etiquette as the secular world? The third essay elucidates that the pursuit of ultimate truth is not in accordance with worldly transformations. Ultimate truth refers to Nirvana (a Buddhist term referring to the state of non-birth and non-death), taking the cessation of change as its abode (Nirvana is the transliteration of the Sanskrit word Nirvana, meaning non-birth and non-death). Not conforming to worldly transformations means that their life can be extinguished, and their spirit can return to quiescence. The state of the spirit returning to quiescence is called Nirvana, not following the endless cycle of birth and transformation. Therefore, they do not serve kings and nobles, elevating their own pursuits. How can there be any reverence to speak of? The fourth essay elucidates that reaching the ultimate state cannot be combined with other duties. This refers to the rulers of past dynasties who, as supreme leaders, only devoted themselves to governing the country and could not simultaneously govern beyond the mundane. Therefore, it is said that they cannot be combined. The way of Heaven and Earth lies in transformation and nurturing; the virtue of emperors lies in accordance and facilitation.

夫獨絕之教不變之宗。優劣明矣。若夫如來之道則無所不應矣。五明形盡神不滅。謂火之傳於薪。猶神之傳於形。火之傳異薪。猶神之傳異形。方生方死往來無窮。但悟徹者反本。惑理者逐物耳。有頃玄篡位。即下書曰。佛法宏誕所未能了。初推奉主之情。故令興敬。今事既在己宜盡謙光。諸道人勿復致禮也。桓玄西奔。安帝自江陵還京師。輔國何無忌勸師候迎。師稱疾不行。帝遣使勞問。師上書謝病。帝復下詔慰答。師嘗講喪服經(當是禮記小記大記四制等篇)雷次宗宗炳等。並執卷承旨。次宗后著義疏。首稱雷氏。宗炳寄書責之曰。昔與足下面受于釋和上。今便稱雷氏耶(陸德明毛詩音義云。周續之與雷次宗。同受詩義于遠法師。亦此類也)釋惠要患山中無刻漏。乃於水上立十二葉芙蓉。因波隨轉分定晝夜。以為行道之節。謂之蓮華漏。僧澈善篇牘。嘗至山南攀松而嘯。和風遠集眾鳥悲鳴。超然有自得之趣。退咨于師曰。律禁管絃歌舞。若一吟一笑可得為乎。師曰。茍以亂意皆為非法。澈唯而止。師居山三十年。跡不入俗。唯以凈土克勤于念。初十一年澄心繫想。三睹聖相沉厚不言。后十九年七月晦夕。于般若臺之東龕方從定起。見阿彌陀佛身滿虛空。圓光之中有諸化佛觀音勢至左右侍立。又見水流光明。分十四

【現代漢語翻譯】 現代漢語譯本： 那執著于絕對和不變的教義，其優劣之處顯而易見。至於如來的道理，則是無所不應的。五明（聲明、工巧明、醫方明、因明、內明）窮盡，精神也不會消滅，這就像火從木柴上傳遞一樣，精神從形體上傳遞也是如此。火從不同的木柴上傳遞，就像精神從不同的形體上傳遞。生命和死亡不斷循環，往來沒有窮盡。只是覺悟透徹的人迴歸本源，迷惑於事理的人追逐外物罷了。 不久，桓玄篡位，就下令說：『佛法宏大深奧，我還沒有完全理解。起初是推崇奉養君主的心情，所以才讓人尊敬佛法。現在事情既然由我做主，應該儘量謙虛。各位道人不必再對我行禮了。』桓玄向西逃竄，安帝從江陵返回京師。輔國將軍何無忌勸慧遠法師去迎接，慧遠法師稱病不去。安帝派使者慰問，慧遠法師上書謝病。安帝再次下詔慰問答覆。慧遠法師曾經講解《喪服經》（應該是《禮記》中的《小記》、《大記》、《四制》等篇），雷次宗、宗炳等人都拿著書卷聽從教誨。雷次宗後來寫了義疏，開頭署名雷氏。宗炳寫信責備他說：『過去我和您一起在釋慧遠和尚那裡接受教誨，現在就署名雷氏了嗎？』（陸德明的《毛詩音義》記載，周續之和雷次宗，一同在遠法師那裡學習《詩經》的義理，也是這種情況）釋惠要苦於山中沒有計時工具，於是在水面上設定了十二片荷花，隨著水波轉動來區分晝夜，作為行道的節律，稱之為蓮華漏。 僧澈擅長寫作，曾經到山南攀著松樹長嘯，和風吹來，遠處的鳥兒悲鳴，超然自得。他退回來請教慧遠法師說：『戒律禁止管絃歌舞，如果只是吟誦或微笑，可以嗎？』慧遠法師說：『如果擾亂心意，都屬於非法。』僧澈聽后便停止了。 慧遠法師在山中住了三十年，足跡不進入世俗，只是以凈土法門精勤唸佛。最初十一年澄心靜慮，三次見到聖像，但他沉穩厚重，沒有說話。後來十九年七月最後一天晚上，在般若臺的東龕，剛剛從禪定中起來，見到阿彌陀佛身滿虛空，圓光之中有諸多化佛、觀音菩薩、勢至菩薩在左右侍立。又見到流水放出光明，分為十四支，

【English Translation】 English version: Those who adhere to doctrines of absolute exclusivity and immutability, their merits and demerits are clear. As for the path of the Tathagata (如來, one of the titles of a Buddha), it is responsive to everything. The five sciences (五明, Pañcavidyāsthānāni: Śabdavidyā, Cikitsāvidyā, Hetuvidyā, Adhyātmavidyā, and Śilpakarmasthānavidyā) are exhausted, but the spirit will not perish. This is like the transmission of fire from firewood, so too is the transmission of spirit from form. The transmission of fire to different firewood is like the transmission of spirit to different forms. Life and death cycle endlessly, coming and going without end. Only those who are thoroughly enlightened return to the source, while those who are deluded by reason pursue external things. Soon after, Huan Xuan (桓玄, a warlord who briefly usurped the throne) usurped the throne and issued an edict saying: 'The Buddha-dharma (佛法, Buddhist teachings) is vast and profound, and I have not yet fully understood it. Initially, it was out of respect for the ruler that we showed reverence to the Dharma. Now that I am in charge, I should be as humble as possible. All Daoists (道人, Buddhist monks) need not bow to me anymore.' Huan Xuan fled west, and Emperor An (安帝, Emperor of the Jin Dynasty) returned to the capital from Jiangling. The General Who Assists the State, He Wuji (何無忌), advised the master (慧遠法師, Huiyuan) to greet him, but the master claimed illness and did not go. The Emperor sent an envoy to inquire after him, and the master submitted a memorial to thank him for his concern. The Emperor then issued another edict to comfort and reply. The master once lectured on the 'Treatise on Mourning Garments' (喪服經, likely referring to chapters such as 'Xiaoji,' 'Daji,' and 'Sizhi' in the 'Book of Rites'), and Lei Cizong (雷次宗), Zong Bing (宗炳), and others held the scrolls and listened to his instructions. Lei Cizong later wrote a commentary and signed it with the Lei family name. Zong Bing wrote a letter to rebuke him, saying: 'In the past, you and I received teachings from the Śramaṇa (釋, Buddhist monk) Huiyuan. Now you sign it with the Lei family name?' (Lu Deming's 'Annotations on the Sounds and Meanings of the Book of Odes' records that Zhou Xuzhi and Lei Cizong studied the meanings of the 'Book of Odes' with Dharma Master Yuan, which is similar to this situation.) Śramaṇa Huiyao (釋惠要) was troubled by the lack of a timekeeping device in the mountains, so he set up twelve lotus leaves on the water, which rotated with the waves to distinguish day and night, serving as a rhythm for practice, and called it the Lotus Clock (蓮華漏). The monk Che (僧澈) was skilled in writing. He once went to the south of the mountain, climbed a pine tree, and howled. A gentle breeze gathered, and distant birds cried, expressing a transcendent and self-satisfied feeling. He retreated and consulted the master, saying: 'The precepts forbid instrumental music, singing, and dancing. Is it permissible to simply chant or smile?' The master said: 'If it disturbs the mind, it is all unlawful.' Che stopped. The master lived in the mountains for thirty years, never setting foot in the secular world, but diligently practiced mindfulness of the Pure Land (淨土, Pure Land Buddhism). For the first eleven years, he calmed his mind and contemplated, seeing the holy images three times, but he remained silent and reserved. Later, on the last night of the seventh month of the nineteenth year, in the eastern niche of the Prajna Terrace (般若臺), he had just risen from Samadhi (禪定, meditative state) when he saw Amitabha Buddha (阿彌陀佛, the Buddha of Infinite Light) filling the entire sky, with numerous manifested Buddhas, Avalokiteśvara (觀音菩薩, the Bodhisattva of Compassion), and Mahasthamaprapta (勢至菩薩, the Bodhisattva of Great Strength) standing on the left and right within the halo. He also saw flowing water emitting light, divided into fourteen streams,

支流注上下演說苦空無常無我之音。佛告之曰。我以本願力。故來安慰汝。汝后七日當生我國。又見佛馱耶舍慧持(義熙八年先逝)慧永(義熙十年先逝)劉遺氏(義熙六年先逝)在佛之側前揖師曰。師志在先何來之晚。師語法凈惠寶曰。吾始居此十一年中三見佛相。今復見之吾生凈土必矣。又曰。七日之期斯為漸矣。即寢疾制遺誡曰。吾昔以知命之年托業此山。自審有必盡之期。便欲絕跡外緣以求其志。良由性弱於斷。遂令同趣相引時賢過眷。情以類感。不覺形與運頹。今年已八十三矣。仰尋違離之誨。俯慨自負之心。徒令此生虛謝。以悼往疾之深。今于至時。露骸松林之下。即嶺為墳。與土木同狀。此乃古人之禮。汝等勿違。茍神理不昧庶達其誠。大哀世尊亦當祐之以道。門徒號慟若喪父母。師以世情難割乃制七日展哀。至期始順寂。即義熙十二年八月六日也。弟子不忍露屍。與尋陽太守阮侃。奉全軀舉葬于西嶺。累石為塔。謝靈運立碑以銘遺德。張野作序自稱門人。宗炳復立碑于寺門以表德業。師將終耆德請以豉酒治病。師曰。律無通文請飲米汁。師曰。日過中矣。又請飲蜜和水。乃令披律尋文。卷未半而終。所著經論諸序銘贊詩記凡十卷。號廬山集(刻梓在越府)自佛圖澄道安師遠法師曇順僧睿。五世為國師

云。唐宣宗大中二年。追諡辯覺大師。升元三年追諡正覺(南唐李先主年號。即晉高祖天福四年也)大宋太宗太平興國三年追諡圓悟大師凝寂之塔。

法師善導。不知何處人。唐太宗正觀中。見西河綽禪師九品道場講誦觀經。大喜曰。此真入佛之津要。修余行業迂僻難成。唯此觀門速超生死。於是勤篤精苦盡夜禮誦。續至京師擊發四部。每入室互跪唸佛。非力竭不休。雖時寒冰亦須流汗出。則為人演說凈土法門。三十餘年不暫睡臥。般舟行道方等禮佛。護持戒品纖毫不犯。好食送廚粗惡自奉。乳酪醍醐皆不經口。凡有嚫施用寫彌陀經十萬卷。畫凈土變相三百壁。壞寺廢塔所至修營。然燈續明常年不絕。三衣瓶缽不使人持。行不共眾恐談世事。長安道族傳授凈土法門者不可勝數。從其化者至有誦彌陀經十萬至五十萬卷者。唸佛日課萬聲至十萬聲者。或得入唸佛三昧。往生凈土者莫能紀述。或問唸佛生凈土耶。師曰。如汝所念遂汝所愿。乃自唸一聲有一光明從其口出。十至於百光亦如之。其勸偈曰。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。豈免衰殘老病。任是千般快樂。無常終是到來。唯有徑路修行。但念阿彌陀佛。后忽謂人曰。此身可厭吾將西歸。乃登柳樹向西愿曰。愿佛接我菩薩助我。令我不失正念得生

【現代漢語翻譯】 現代漢語譯本： 云。唐宣宗大中二年，追諡為辯覺大師。南唐李後主升元三年（即後晉高祖天福四年）追諡為正覺大師。宋太宗太平興國三年追諡為圓悟大師，並建凝寂之塔。

法師善導，不知是哪裡人。唐太宗貞觀年間，見到西河綽禪師在九品道場講解誦讀《觀經》，非常高興地說：『這才是進入佛道的要津，修習其他法門迂迴艱難難以成就，只有這個觀門才能快速超越生死。』於是勤奮刻苦，整夜禮拜誦讀。後來到京師弘揚四部經典。每次進入房間都互相跪著唸佛，不到精疲力竭絕不停止。即使在寒冷的冬天也必須流汗。於是為人演說凈土法門，三十多年沒有片刻睡眠。經常進行般舟行道，方等懺禮佛，護持戒律，細微之處也不觸犯。好的食物送給廚房，粗劣的食物自己享用。乳酪醍醐都不入口。凡是接受的佈施，都用來書寫《彌陀經》十萬卷，繪製凈土變相圖三百壁。破損的寺廟和廢棄的佛塔，所到之處都加以修繕。點燃的燈火，延續光明，常年不絕。三衣缽具不讓人拿。行走不與眾人同行，恐怕談論世俗之事。在長安傳授凈土法門的人數不勝數。跟隨他教化的人，有誦《彌陀經》十萬到五十萬卷的，唸佛每日一萬聲到十萬聲的。或者有人進入唸佛三昧，往生凈土的人數無法記載。有人問：『唸佛能往生凈土嗎？』善導大師說：『如你所念，成就你的願望。』於是自己唸一聲佛，就有一道光明從他口中發出，十聲乃至百聲，光明也是這樣。他勸勉世人的偈語說：『漸漸雞皮鶴髮，看看行步龍鍾。假饒金玉滿堂，豈免衰殘老病。任是千般快樂，無常終是到來。唯有徑路修行，但念阿彌陀佛。』後來忽然對人說：『這個身體令人厭惡，我將要往生西方。』於是登上柳樹，面向西方發願說：『愿佛接引我，菩薩幫助我，令我不失去正念，得以往生凈土。』

【English Translation】 English version: Yun. In the second year of Dazhong during the reign of Emperor Xuanzong of Tang Dynasty, he was posthumously named Master Bianjue. In the third year of Shengyuan during the reign of Li Xian of Southern Tang Dynasty (corresponding to the fourth year of Tianfu during the reign of Emperor Gaozu of Later Jin Dynasty), he was posthumously named Master Zhengjue. In the third year of Taiping Xingguo during the reign of Emperor Taizong of Song Dynasty, he was posthumously named Master Yuanwu, and the Ningji Pagoda was built.

The Dharma Master Shandao, it is not known where he was from. During the Zhenguan period of Emperor Taizong of Tang Dynasty, he saw Zen Master Chuo of Xihe lecturing and reciting the 'Contemplation Sutra' (Guan Jing) in the Nine Grades Dojo (Jiu Pin Daochang), and he was very happy and said: 'This is truly the essential gateway to entering the Buddha's path. Cultivating other practices is circuitous and difficult to achieve. Only this contemplation gate can quickly transcend birth and death.' Therefore, he was diligent and assiduous, and he prostrated and recited all night long. Later, he went to the capital to propagate the Four Parts (Si Bu). Every time he entered the room, he knelt and recited the Buddha's name, and he would not stop until he was exhausted. Even in the cold winter, he would sweat. Therefore, he explained the Pure Land Dharma (Jingtu Famen) to people, and he did not sleep for more than thirty years. He often practiced the Pratyutpanna Samadhi (Banzhou Xingdao), performed the Fangdeng Repentance (Fangdeng Lifo), and upheld the precepts (Jiepin) without violating even the slightest detail. He sent the good food to the kitchen, and he enjoyed the coarse food himself. He did not eat dairy products such as milk, cheese, or ghee. All the offerings he received were used to write 100,000 copies of the 'Amitabha Sutra' (Mituo Jing) and to paint 300 murals of Pure Land transformations (Jingtu Bianxiang). He repaired damaged temples and abandoned pagodas wherever he went. The lamps were lit and the light was continued, and it never stopped all year round. He did not allow others to hold his three robes (San Yi) and alms bowl (Bachi). He did not walk with the crowd, fearing that they would talk about worldly affairs. The number of people who transmitted the Pure Land Dharma in Chang'an was countless. Among those who were transformed by him, some recited the 'Amitabha Sutra' from 100,000 to 500,000 times, and some recited the Buddha's name from 10,000 to 100,000 times a day. Some entered the Samadhi of Buddha Recitation (Nianfo Sanmei), and the number of people who were reborn in the Pure Land (Jingtu) could not be recorded. Someone asked: 'Can reciting the Buddha's name lead to rebirth in the Pure Land?' Master Shandao said: 'As you recite, your wish will be fulfilled.' Then, when he recited the Buddha's name once, a light came out of his mouth. Ten times, even a hundred times, the light was the same. His verse of exhortation said: 'Gradually, the skin becomes like chicken skin and the hair becomes white like a crane's. Look, the steps are faltering. Even if there is a house full of gold and jade, how can one avoid decline, old age, sickness, and death? No matter how much happiness there is, impermanence will eventually come. Only the direct path of cultivation remains, just recite Amitabha Buddha (Amita Fo).' Later, he suddenly said to people: 'This body is disgusting, I am going to be reborn in the West.' Then, he climbed a willow tree, faced west, and made a vow: 'May the Buddha receive me, may the Bodhisattvas help me, so that I will not lose right mindfulness and be able to be reborn in the Pure Land.'

安養。言已投身自絕。高宗知其唸佛口出光明捨身精至。賜號其寺曰光明。

慈雲凈土略傳。阿彌陀佛化身。至長安聞浐水聲曰。可教唸佛三年滿。長安城皆唸佛。後有法照法師。即善導和上也。

法師承遠。始學于成都唐公。至荊州進學于玉泉真公。真公授師以衡山。俾為教魁。人從而化者萬計。有弟子法照。初居廬山。由正定聚趣安樂國。見蒙惡衣侍佛者。佛曰。衡山承遠也。出而求之肖焉。乃從而學傳教天下。法照在代宗時為國師乃言其師有異德。天子南向而禮焉。度其道不可徴。乃名其居曰般舟道場。用尊其位。師始居山西南巖石下。人遺之食則食。不遺則食土泥茹草木。其取衣類是。南極海裔北自幽都。來求厥道。或值之崖谷。羸形垢面躬負薪𣜃以為僕從。而媟之乃師也。凡化人立中道而教之。權俾得以疾至。故示專念。書涂巷刻溪谷。丕勒誘掖以援于下。不求而道備。不言而物成。人皆負布帛斬木石。委之巖戶不拒不營。祠宇既具。至德宗朝申詔褒立。是為彌陀寺。正元十八年七月十九日終於寺。壽九十一。柳宗元為述碑刻於寺門。

國師法照。唐大曆二年止衡州云峰寺。慈忍戒定為時所宗。嘗于僧堂食缽中睹五色云。中有梵剎。當東北有山澗石門。復有一寺金書其題曰大聖竹林寺他

【現代漢語翻譯】 現代漢語譯本： 安養（指往生西方極樂世界）。說已經投身自盡。高宗知道他一心念佛，口中發出光明，捨身精神至誠。賜號他的寺廟為光明寺。

《慈雲凈土略傳》記載，阿彌陀佛化身。到達長安，聽到浐河水的聲音說：『可以教人唸佛，三年期滿，長安城都會念佛。』後來有法照法師，就是善導和尚。

法師承遠，最初在成都跟隨唐公學習，到荊州在玉泉真公處深造。真公授予他衡山，讓他成為教化領袖。跟隨他而受到教化的人數以萬計。他的弟子法照，最初住在廬山，通過修習正定，神識遊歷到安樂國（即西方極樂世界）。看見一個穿著破舊衣服的人在侍奉佛陀。佛陀說：『那是衡山的承遠。』法照出來尋找，發現果然相像，於是跟隨他學習，將佛法傳遍天下。法照在代宗時期被尊為國師，於是講述了他的老師承遠的奇異德行。皇帝向南遙拜。考察他的修行之處，道路難以辨認，於是命名他居住的地方為般舟道場，用以尊崇他的地位。承遠法師最初住在山西南巖石下，人們給他食物就吃，不給就吃泥土和草木。他所穿的衣服也是如此。從南方的海邊到北方的幽州，都來求取他的教誨。有人在山崖山谷中遇到他，他形容枯槁，滿臉污垢，親自揹著柴草，像個僕人一樣。人們輕慢他，才知道那是承遠法師。凡是教化他人，都以中道來教導，權巧方便地使他們能夠迅速到達。所以示現專心念佛，將經文書寫在墻壁上，刻在溪谷中，大力引導，援救下層民眾。不求名利而道業完備，不事言語而萬物自成。人們都帶著布帛木材石頭，堆放在巖洞門口，承遠法師不拒絕也不經營。祠宇建成后，到德宗朝廷，皇帝下詔褒獎並建立寺廟，這就是彌陀寺。正元十八年七月十九日，承遠法師在寺中圓寂，享年九十一歲。柳宗元為他撰寫碑文，刻在寺廟門口。

國師法照，唐朝大曆二年住在衡州云峰寺。慈悲、忍辱、持戒、禪定，被當時的人們所推崇。曾經在僧堂吃飯時，在缽中看到五色祥雲，雲中有梵剎（指寺廟）。在東北方有山澗石門，還有一座寺廟，上面用金字書寫著『大聖竹林寺』。

【English Translation】 English version: An yang (referring to rebirth in the Western Pure Land of Ultimate Bliss). It is said that he had already thrown himself to his death. Emperor Gaozong knew that he was wholeheartedly reciting the Buddha's name, emitting light from his mouth, and his spirit of self-sacrifice was sincere. He bestowed the name 'Guangming' (Light) to his temple.

The 'Brief Biography of Ciyun Pure Land' records that Amitabha Buddha manifested. Upon arriving in Chang'an, he heard the sound of the Chan River and said, 'It is possible to teach people to recite the Buddha's name. After three years, the entire city of Chang'an will be reciting the Buddha's name.' Later, there was Dharma Master Fazhao, who was also the Venerable Shandao.

Dharma Master Chengyuan initially studied with Tang Gong in Chengdu, and later advanced his studies with Zhen Gong at Yuquan in Jingzhou. Zhen Gong entrusted him with Mount Heng, making him a leader of teaching. Tens of thousands of people followed him and were transformed. His disciple Fazhao initially resided on Mount Lu. Through the practice of samadhi, his consciousness traveled to the Land of Bliss (i.e., the Western Pure Land of Ultimate Bliss). He saw a person wearing ragged clothes attending to the Buddha. The Buddha said, 'That is Chengyuan of Mount Heng.' Fazhao went out to search for him and found that he was indeed similar, so he followed him to learn and spread the Dharma throughout the world. Fazhao was honored as the National Teacher during the reign of Emperor Daizong, so he spoke of the extraordinary virtues of his teacher, Chengyuan. The emperor bowed respectfully towards the south. Examining his place of practice, the path was difficult to discern, so he named his residence 'Banzhou Practice Place' to honor his position. Dharma Master Chengyuan initially lived under a rock on the southwest side of Mount Heng. People gave him food, and he ate it; if not, he ate soil and grass. His clothing was the same. From the southern coast to the northern Youzhou, people came to seek his teachings. Some encountered him in the cliffs and valleys, where he appeared emaciated and covered in dirt, personally carrying firewood like a servant. People treated him with disrespect, only to realize that he was Dharma Master Chengyuan. Whenever he taught others, he taught them the Middle Way, skillfully enabling them to reach it quickly. Therefore, he demonstrated single-minded recitation of the Buddha's name, writing scriptures on the walls and carving them in the valleys, greatly guiding and rescuing the lower classes of people. Without seeking fame or profit, his practice was complete; without speaking, all things were accomplished. People brought cloth, wood, and stones, piling them at the entrance of the cave, which Chengyuan did not refuse or manage. After the temple was built, during the reign of Emperor Dezong, the emperor issued an edict praising and establishing the temple, which became known as the Amitabha Temple. On the 19th day of the seventh month of the eighteenth year of Zhengyuan, Dharma Master Chengyuan passed away in the temple at the age of ninety-one. Liu Zongyuan wrote an inscription for him, which was carved at the entrance of the temple.

National Teacher Fazhao resided at Yunfeng Temple in Hengzhou during the second year of the Dali era of the Tang Dynasty. Compassion, forbearance, adherence to precepts, and meditation were revered by the people of that time. Once, while eating in the monks' hall, he saw five-colored auspicious clouds in his bowl, and in the clouds was a Brahma temple (referring to a temple). To the northeast, there was a mountain stream stone gate, and there was also a temple with the inscription 'Great Sage Bamboo Forest Temple' written in gold.

日復于缽中見雲中數寺池臺樓觀萬菩薩眾雜處其中。師以所見訪問知識。有嘉延曇暉二僧曰。聖神變化不可情測。若論山川面勢乃五臺耳。四年師于郡之湖東寺。開五會念佛(當是五日為一會耳)感祥雲彌覆雲中樓閣。睹阿彌陀佛及二菩薩身滿虛空。有數梵僧執錫行道。復見老人謂曰。汝先發愿。于金色界禮覲大僧。今何輒止。師遂與同志遠詣五臺。見寺南有光及隨至佛光寺。一如缽中所見。東北五里果有大山。山有澗。澗北石門旁二青衣。一稱善財。一稱難陀。引師入門。北行見金門樓觀。金榜題曰大聖竹林寺。寺方二十里一百院。皆有金地寶塔華臺玉樹。入講堂見文殊在西普賢在東踞師子座為眾說法。菩薩萬數共相圍繞。師於二菩薩前作禮問曰。末代凡夫未審修何法門。文殊告曰。諸修行門無如唸佛。阿彌陀佛願力難思。汝當繫念決取往生。時二大士同舒金臂以摩其頂。與之記曰。汝以唸佛力故畢竟證無上覺。文殊復曰。汝可往詣諸菩薩院巡禮承教。師歷請教授至七寶園。復回至大聖前作禮辭退。向二青衣送至門外。師復作禮舉頭俱失。后與五十僧往金剛窟。即無著見大聖處。忽睹眾寶宮殿文殊普賢及萬菩薩佛陀波利。師方作禮舉首即失。夜于華嚴院見寺東巖壑有五枝燈。師曰。欲分百燈。既而如願。復曰。愿分

【現代漢語翻譯】 現代漢語譯本 他多次在缽中看到雲中的許多寺廟、池塘、樓閣，以及成千上萬的菩薩聚集在其中。他用自己所見到的景象去請教有學識的人。有嘉延和曇暉兩位僧人說：『聖神的顯化變化莫測，如果從山川地勢來看，那應該是五臺山。』四年後，法照在郡城的湖東寺，開始舉行五會念佛（大概是每五天舉行一次法會），感應到祥雲瀰漫，雲中出現樓閣，看到阿彌陀佛和兩位菩薩充滿虛空。有幾位梵僧拿著錫杖行走。又見到一位老人對他說：『你先前發願，要在金**禮拜大僧，現在為什麼停止了？』法照於是和同伴一起遠赴五臺山，看到寺廟南面有光芒，便跟隨光芒到達佛光寺，一切都和他在缽中看到的一樣。東北五里果然有一座大山，山中有澗，澗北石門旁邊站著兩位青衣童子，一個叫善財（Sudhana），一個叫難陀（Nanda），引領法照入門。向北走，看到金門樓閣，金色的匾額上題寫著『大聖竹林寺』。寺廟方圓二十里，有一百個院落，都有金色的地面、寶塔、華麗的臺榭和玉樹。進入講堂，看到文殊菩薩（Manjusri）在西邊，普賢菩薩（Samantabhadra）在東邊，坐在獅子座上為大眾說法。成千上萬的菩薩共同圍繞著他們。法照在兩位菩薩前作禮，問道：『末法時代的凡夫，不知道應該修習什麼法門？』文殊菩薩告訴他說：『各種修行法門，沒有比得上唸佛的。阿彌陀佛（Amitabha）的願力不可思議，你應該一心繫念，決定求得往生。』當時，兩位大士一同伸出金色的手臂來摩他的頭頂，併爲他授記說：『你因爲念佛的緣故，必定證得無上正覺。』文殊菩薩又說：『你可以前往各個菩薩的院落巡禮，接受教誨。』法照歷經請求教授，到達七寶園，又回到大聖面前作禮告退。向兩位青衣童子告別，他們送他到門外。法照再次作禮，抬頭時，兩位童子都消失了。後來，法照和五十位僧人前往金剛窟，就是無著（Asanga）見到大聖的地方。忽然看到眾寶宮殿，文殊菩薩、普賢菩薩以及成千上萬的菩薩和佛陀波利（Buddhapali）。法照正要作禮，抬頭時就消失了。晚上在華嚴院，看到寺廟東面的巖壑有五枝燈。法照說：『想要分出一百盞燈。』不久就如願了。又說：『希望分出

【English Translation】 English version He repeatedly saw in his bowl numerous temples, ponds, pavilions, and countless Bodhisattvas gathered together in the clouds. He consulted knowledgeable monks about what he had seen. Two monks, Jiayan and Tanhui, said, 'The transformations of saints and spirits are unfathomable. Judging from the mountains and terrain, it should be Mount Wutai.' Four years later, at the Hudong Temple in the prefecture, Fazhao initiated the Five-Assembly Buddha Recitation (likely a gathering held every five days). He sensed auspicious clouds covering the pavilions in the clouds and saw Amitabha Buddha (Amitabha) and two Bodhisattvas filling the sky. Several Brahma monks were walking with staffs. He also saw an old man who said to him, 'You previously vowed to pay homage to the great monks at the Golden **. Why have you stopped now?' Fazhao then traveled with his companions to Mount Wutai, where he saw light south of a temple and followed it to Foguang Temple. Everything was as he had seen in the bowl. Five miles northeast, there was indeed a large mountain with a stream. Beside the stone gate north of the stream stood two green-clad youths, one named Sudhana (Sudhana) and the other Nanda (Nanda), who led Fazhao through the gate. Walking north, he saw the Golden Gate Pavilion, with a golden plaque inscribed 'Great Sage Bamboo Forest Temple.' The temple was twenty li in circumference, with one hundred courtyards, all with golden ground, precious pagodas, ornate terraces, and jade trees. Entering the lecture hall, he saw Manjusri Bodhisattva (Manjusri) on the west and Samantabhadra Bodhisattva (Samantabhadra) on the east, seated on lion thrones, expounding the Dharma to the assembly. Tens of thousands of Bodhisattvas surrounded them. Fazhao bowed before the two Bodhisattvas and asked, 'In this degenerate age, what Dharma should ordinary people cultivate?' Manjusri Bodhisattva told him, 'Of all the practices, none is better than Buddha Recitation. The power of Amitabha Buddha's (Amitabha) vows is inconceivable. You should focus your mind and resolve to be reborn in the Pure Land.' At that time, the two great beings extended their golden arms to touch his head and prophesied, 'Because of the power of your Buddha Recitation, you will surely attain unsurpassed enlightenment.' Manjusri Bodhisattva further said, 'You may visit the courtyards of the various Bodhisattvas to pay homage and receive teachings.' Fazhao requested teachings and reached the Seven Treasure Garden, then returned to the Great Sage to bid farewell. He said goodbye to the two green-clad youths, who escorted him to the gate. Fazhao bowed again, and when he looked up, both youths had disappeared. Later, Fazhao and fifty monks went to the Vajra Cave, the place where Asanga (Asanga) had seen the Great Sage. Suddenly, he saw jeweled palaces, Manjusri Bodhisattva, Samantabhadra Bodhisattva, and tens of thousands of Bodhisattvas and Buddhapali (Buddhapali). Fazhao was about to bow when they disappeared as he looked up. At night, at Huayan Courtyard, he saw five lamps on the cliffs east of the temple. Fazhao said, 'I wish to divide them into one hundred lamps.' Soon, his wish was fulfilled. He also said, 'I wish to divide'

千燈數亦如之。光遍山谷。又前詣金剛窟。夜半見佛陀波利引之入寺。后復于華嚴院念二大士記我往生。乃一心念佛。忽見波利謂之曰。汝華臺已生。后三年華開矣。汝見竹林諸寺。何不使群生共知之。師因命匠刻石為圖。于見處建竹林寺。既畢謂眾曰。吾事畢矣。數日別眾坐逝。推波利之言。果三年也(當大曆七年也)師于并州行五會教化人唸佛。代宗于長安宮中常聞東北方有唸佛聲。遣使尋之至於太原。果見師勸化之盛。遂迎入禁中。教宮人唸佛。亦及五會(柳子厚集南嶽碑云。代宗時法照為國師)。

法師少康。縉雲周氏。母羅氏。夢遊鼎湖峰有玉女以青蓮華授之曰。此華吉祥當生貴子。及生青光滿室作芙蕖香。七歲未語。相者奇之。母攜至靈山寺。指殿佛謂之曰。汝敬佛不遽。答曰。我佛釋迦誰不為敬。父母愈敬異。遂舍令出家。年十五誦通法華楞嚴等五部。尋往會稽嘉祥學究律部。后詣上元龍興。聽華嚴瑜伽諸論。唐貞元年初。洛下白馬寺。見殿中文籍放光。探之乃善導和上西方化導文。師曰。若於凈土有緣當更放光。言已光復閃爍。師曰。劫石可磨我願無易。遂至長安光明寺善導和上影堂。大陳薦獻。倏見遺像升空。而謂之曰。汝依吾教廣化有情。他日功成必生安養。師聞佛音如有所證。乃南適江

【現代漢語翻譯】 千燈的數量也像這樣。光明遍佈山谷。他又前往金剛窟（Kingkong Cave）。半夜，他看見佛陀波利（Buddhapali）引導他進入寺廟。後來，他又在華嚴院（Huayan Temple）唸誦二大士（Two Great Bodhisattvas）的記述，預言他將往生。於是他一心念佛。忽然看見波利（Bhuddapali）對他說：『你的蓮花臺已經產生，三年後就會開放。你看見竹林（Zhulin）的各個寺廟，為什麼不讓眾生都知道呢？』於是法照（Fazhao）法師命令工匠刻石為圖，在看見的地方建造竹林寺（Zhulin Temple）。建成后，他對眾人說：『我的事情已經完成了。』幾天後，他告別眾人坐化逝世。推算波利（Bhuddapali）所說的話，果然是三年（即大曆七年）。法照（Fazhao）法師在并州（Bing Prefecture）推行五會念佛（Five Assemblies of Buddha Recitation），教化人們唸佛。代宗（Daizong）皇帝在長安（Chang'an）的宮中，經常聽到東北方傳來念佛的聲音，於是派遣使者尋找，到達太原（Taiyuan），果然看見法照（Fazhao）法師勸化的盛況，於是迎接他進入皇宮，教宮人唸佛，也進行五會念佛（Five Assemblies of Buddha Recitation）（柳宗元（Liu Zongyuan）的《南嶽碑（Nanyue Stele）》中說，代宗（Daizong）時期，法照（Fazhao）是國師）。 法師少康（Shaokang），是縉雲（Jinyun）周氏（Zhou Family）的後代。他的母親羅氏（Luo）夢見遊覽鼎湖峰（Dinghu Peak），有一位玉女將一朵青蓮花授予她說：『這朵花吉祥，應當生個貴子。』等到少康（Shaokang）出生時，青光充滿房間，散發著芙蕖的香味。七歲還不會說話，相面的人認為他很奇特。他的母親帶他到靈山寺（Lingshan Temple），指著殿里的佛像對他說：『你尊敬佛嗎？』少康（Shaokang）立刻回答說：『我佛釋迦（Sakyamuni），誰不尊敬呢？』他的父母更加敬重他，認為他很奇異，於是捨棄他出家。十五歲時，他誦讀通了《法華經（Lotus Sutra）》、《楞嚴經（Surangama Sutra）》等五部經典。後來前往會稽（Kuaiji）嘉祥寺（Jiaxiang Temple）學習，精通律部。之後前往上元（Shangyuan）龍興寺（Longxing Temple），聽講《華嚴經（Avatamsaka Sutra）》、《瑜伽師地論（Yogacarabhumi-sastra）》等論著。唐朝貞元（Zhenyuan）初年，在洛陽（Luoyang）白馬寺（White Horse Temple），看見殿中的文籍放光，探尋后發現是善導（Shandao）和尚的《西方化導文（Western Transformation Guidance Text）》。少康（Shaokang）法師說：『如果我與凈土有緣，應當再次放光。』說完，光再次閃爍。少康（Shaokang）法師說：『即使劫石可以磨滅，我的願望也不會改變。』於是前往長安（Chang'an）光明寺（Guangming Temple）善導（Shandao）和尚的影堂，陳設豐厚的供品。忽然看見善導（Shandao）和尚的遺像升空，並且對他說：『你依照我的教導，廣泛教化有情眾生，將來功德圓滿必定往生安養（Sukhavati）。』少康（Shaokang）法師聽到佛的聲音，好像有所證悟，於是南下前往江

【English Translation】 The number of lamps was also like this. The light spread throughout the mountains and valleys. He then went to Kingkong Cave (金剛窟). In the middle of the night, he saw Buddhapali (佛陀波利) guiding him into the temple. Later, he recited the records of the Two Great Bodhisattvas (二大士) at Huayan Temple (華嚴院), foretelling his rebirth. So he single-mindedly recited the Buddha's name. Suddenly, he saw Buddhapali (波利) saying to him, 'Your lotus platform has already been formed, and it will open in three years. You see the various temples in Zhulin (竹林), why not let all beings know about them?' Thereupon, Dharma Master Fazhao (法照) ordered craftsmen to carve stone images and built Zhulin Temple (竹林寺) at the place he saw them. After it was completed, he said to the assembly, 'My work is finished.' A few days later, he bid farewell to the assembly and passed away in a seated posture. Calculating Buddhapali's (波利) words, it was indeed three years (i.e., the seventh year of the Dali era). Dharma Master Fazhao (法照) promoted the Five Assemblies of Buddha Recitation (五會念佛) in Bing Prefecture (并州), teaching people to recite the Buddha's name. Emperor Daizong (代宗) in the palace of Chang'an (長安) often heard the sound of Buddha recitation coming from the northeast, so he sent envoys to search for it, and they arrived in Taiyuan (太原). Indeed, they saw the flourishing state of Fazhao's (法照) exhortation, so they welcomed him into the palace to teach the palace women to recite the Buddha's name, and also to conduct the Five Assemblies of Buddha Recitation (五會念佛) (Liu Zongyuan's (柳宗元) Nanyue Stele (南嶽碑) says that during the Daizong (代宗) era, Fazhao (法照) was the national teacher). Dharma Master Shaokang (少康) was a descendant of the Zhou Family (周氏) of Jinyun (縉雲). His mother, Luo (羅), dreamed of visiting Dinghu Peak (鼎湖峰), where a jade maiden handed her a blue lotus flower, saying, 'This flower is auspicious and should give birth to a noble son.' When Shaokang (少康) was born, blue light filled the room, and the fragrance of lotus flowers emanated. He could not speak at the age of seven, and a physiognomist considered him extraordinary. His mother took him to Lingshan Temple (靈山寺), pointed to the Buddha statue in the hall, and said to him, 'Do you respect the Buddha?' Shaokang (少康) immediately replied, 'Who does not respect my Buddha Sakyamuni (釋迦)?' His parents respected him even more and considered him extraordinary, so they gave him up to become a monk. At the age of fifteen, he had mastered five scriptures, including the Lotus Sutra (法華經) and the Surangama Sutra (楞嚴經). Later, he went to Jiaxiang Temple (嘉祥寺) in Kuaiji (會稽) to study and became proficient in the Vinaya (律部). After that, he went to Longxing Temple (龍興寺) in Shangyuan (上元) to listen to lectures on the Avatamsaka Sutra (華嚴經), Yogacarabhumi-sastra (瑜伽師地論), and other treatises. At the beginning of the Zhenyuan (貞元) era of the Tang Dynasty, at White Horse Temple (白馬寺) in Luoyang (洛陽), he saw the texts in the hall emitting light. Upon investigation, he found that it was the Western Transformation Guidance Text (西方化導文) by Venerable Shandao (善導). Dharma Master Shaokang (少康) said, 'If I have an affinity with the Pure Land, it should emit light again.' After he finished speaking, the light flickered again. Dharma Master Shaokang (少康) said, 'Even if the kalpa stone can be worn away, my vow will not change.' So he went to the image hall of Venerable Shandao (善導) at Guangming Temple (光明寺) in Chang'an (長安) and presented lavish offerings. Suddenly, he saw the image of Venerable Shandao (善導) ascending into the sky and saying to him, 'You should follow my teachings and widely transform sentient beings. In the future, when your merits are complete, you will surely be reborn in Sukhavati (安養).' Dharma Master Shaokang (少康) heard the Buddha's voice and seemed to have attained some realization, so he went south to Jiang

陵。路逢僧曰。汝欲化人當往新定(今嚴州是)言訖而隱。師既入郡。人無識者。乃乞錢誘小兒曰。阿彌陀佛是汝導師。唸佛一聲與汝一錢。兒務錢者隨聲念之。月餘孩孺唸佛覓錢者眾。師乃曰。能唸佛十聲者與一錢。如此一年。無少長貴賤。見師者皆稱阿彌陀佛。唸佛之聲盈滿道路。十年乃于烏龍山建凈土道場。筑臺三級集眾行道。師每升座高聲唱佛。眾見一佛從口而出。連唱十聲則見十佛。師曰。汝見佛者決得往生。時眾數千有不見者。嗚呼自責愈加精進。二十一年十月三日囑累道族。當於凈土起忻樂心。于閻浮提起厭離心。汝曹此時能見光明。真我弟子。遂放異光數道而逝。郡人為建塔于臺巖。漢乾祐三年。天臺韶國師勸人重修其塔。後人多指師為后善導云。

法師延壽。字沖玄。總角誦法華經。五行俱下六旬而畢。吳越錢氏時為稅務專知。用官錢買魚鰕放生。事發當棄市。吳越王使人視之曰。色變則斬不變則舍之。已而色不變。遂貸命。因投四明翠巖禪師出家。衣不繒纊食無重味。復往參韶國師發明心要。嘗謂曰汝與元師有緣。他日當大作佛事。惜吾不及見耳。初往天臺智者巖。九旬習定有鳥巢于衣裓(古得切衣角也)後於國清行法華懺。夜見神人持戟而入。師訶之曰。何得擅入。對曰。久積凈業方到

【現代漢語翻譯】 現代漢語譯本： 陵（不詳）。路上遇到一位僧人說：『你想要教化世人，應當前往新定（就是現在的嚴州）。』說完就隱去了。法師到了郡里，沒有人認識他。於是用法錢引誘小孩子說：『阿彌陀佛是你們的導師。』唸一聲佛號就給一個錢。小孩子們爲了錢，都跟著唸佛。一個月后，小孩子唸佛要錢的人很多。法師就說：『能唸佛十聲的，給一個錢。』這樣過了一年，無論老少貴賤，見到法師的人都稱念『阿彌陀佛』。唸佛的聲音充滿了道路。十年後，在烏龍山建立凈土道場，築起三層高的檯子，聚集眾人修行。法師每次登上座位，都高聲唱佛。眾人看見一尊佛從法師口中出來。連續唱十聲，就看見十尊佛。法師說：『你們見到佛的人，必定能夠往生。』當時有幾千人，但有些人沒有看見，就悲傷自責，更加精進。二十一年十月初三，法師囑咐道友們，應當在凈土生起欣樂之心，在閻浮提（Jambudvipa，指我們所居住的這個世界）生起厭離之心。你們此時能見到光明，才是我的真弟子。』於是放出幾道奇異的光芒而逝世。郡里的人在臺巖為他建造了塔。漢乾祐三年，天臺韶國師勸人重新修繕這座塔。後人大多認為法師是后善導（指善導大師）。 法師延壽（Yanshou），字沖玄。小時候就誦讀《法華經》，五行同時進行，六十天就完成了。吳越錢氏時期，擔任稅務專知，用官錢買魚蝦放生。事情敗露，應當被處死。吳越王派人去察看，說：『如果臉色變了就斬首，不變就放了他。』後來臉色沒有改變，於是免了他的死罪。因此投奔四明翠巖禪師出家。衣服不穿絲綿，食物沒有多餘的味道。又去參拜韶國師，開悟了心要。韶國師曾經說：『你與元師有緣，將來必定大作佛事，可惜我不能親眼看見了。』法師最初前往天臺智者巖，九十天習禪定，有鳥在衣服的角落（衣裓(gē)，指衣角）築巢。後來在國清寺修行法華懺，夜晚看見神人拿著戟進來。法師呵斥他說：『為何擅自闖入？』神人回答說：『我積攢了很久的清凈業力，才能來到這裡。』

【English Translation】 English version: Ling (unknown). On the road, he met a monk who said, 'If you want to transform people, you should go to Xinding (now Yanzhou).' After saying that, he disappeared. When the master arrived in the county, no one recognized him. So he used money to lure the children, saying, 'Amitabha (Amitābha, the Buddha of Infinite Light) is your guide.' Recite the Buddha's name once and I will give you one coin.' The children, for the sake of money, followed and recited the Buddha's name. After a month, there were many children reciting the Buddha's name for money. The master then said, 'Those who can recite the Buddha's name ten times will be given one coin.' After a year, regardless of age or status, everyone who saw the master would chant 'Amitabha.' The sound of reciting the Buddha's name filled the roads. Ten years later, he established a Pure Land (Sukhāvatī, the Pure Land of Amitābha Buddha) monastery on Wulong Mountain, built a three-tiered platform, and gathered people to practice. Every time the master ascended the seat, he would loudly chant the Buddha's name. The crowd saw a Buddha emerge from the master's mouth. After chanting ten times in a row, they saw ten Buddhas. The master said, 'Those of you who see the Buddha will surely be reborn in the Pure Land.' At that time, there were thousands of people, but some did not see it, so they were sad and blamed themselves, and became more diligent. On the third day of the tenth month of the twenty-first year, the master exhorted his fellow practitioners to cultivate a joyful mind towards the Pure Land and a sense of detachment from Jambudvipa (Jambudvīpa, the continent where we live). 'If you can see the light at this time, you are truly my disciples.' Then he emitted several rays of extraordinary light and passed away. The people of the county built a pagoda for him on Taiyan. In the third year of the Qianyou era of the Han Dynasty, National Teacher Shao of Tiantai (Tiantai, a Buddhist school) persuaded people to rebuild the pagoda. Later generations mostly regarded the master as a later Shando (Shandao, a prominent Pure Land Buddhist monk). Dharma Master Yanshou (Yanshou), styled Chongxuan. As a child, he recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), proceeding with five lines simultaneously, completing it in sixty days. During the time of Qian of Wuyue, he served as a tax official and used public funds to buy fish and shrimp for release. When the matter was exposed, he was to be executed. The King of Wuyue sent someone to observe him, saying, 'If his face changes color, execute him; if it doesn't change, release him.' Later, his face did not change color, so he was spared. Therefore, he went to Zen Master Cuiyan of Siming to become a monk. His clothes were not made of silk or cotton, and his food had no rich flavors. He also went to pay homage to National Teacher Shao, who enlightened him to the essentials of the mind. National Teacher Shao once said, 'You have an affinity with Master Yuan, and in the future you will surely perform great Buddhist deeds, but it is a pity that I will not be able to see it.' The master first went to Zhizhe Rock in Tiantai, where he practiced meditation for ninety days, and a bird built a nest in the corner of his robe (衣裓(gē), refers to the corner of the robe). Later, at Guoqing Temple, he practiced the Lotus Sutra repentance ritual, and at night he saw a divine being entering with a halberd. The master rebuked him, saying, 'Why do you dare to enter without permission?' The divine being replied, 'I have accumulated pure karma for a long time to be able to come here.'

此中。夜半繞像見普賢前蓮花在手。遂上智者巖作二䰗(音鳩斗手取也)一曰一生禪定。二曰誦經萬善莊嚴凈土。乃冥心精禱得誦經萬善䰗。乃至七度。於是一意專修凈業。振錫金華天柱峰。誦經三載。禪觀中見觀音以甘露灌其口遂獲辯才。初演法于雪竇。建隆元年(本朝大祖受禪之年)忠懿王請住靈隱。二年遷永明(今凈慈)日課一百八事。未嘗暫廢。學者參問。指心為宗。以悟為則。日暮往別峰行道唸佛。旁人聞螺貝天樂之聲。忠懿王嘆曰。自古求西方者未有如此之專切也。乃為立西方香嚴殿以成其志。居永明十五年。弟子一千七百人。常與眾授菩薩戒。教施鬼神食晝放生命。皆悉迴向莊嚴凈土。時人號為慈氏下生。開寶八年二月二十六日。晨起焚香。告眾加趺而化。賜號智覺禪師。師道播海外。高麗國王。致書獻物敘弟子禮。師以天臺賢首慈恩三宗互有同異。乃館其徒之知法者。博閱義海更相質難。師以心宗之衡以準平之。又集大乘經論六十部兩土聖賢三百家之言。證成唯心之旨。為書百卷名曰宗鏡。又述萬善同歸集指歸凈土最得其要。師既亡起塔山中。有僧來自臨川曰。我病中入冥。得放還見殿室有僧像。閻羅王自來頂拜。我問此像何人。主吏曰。杭州壽禪師也。聞已於西方上品受生。王敬其人故於此禮耳。

【現代漢語翻譯】 現代漢語譯本： 在此期間，夜半時分繞佛像時，見到普賢菩薩面前有蓮花在手中。於是前往智者巖，立下兩個誓願（音鳩鬥，用手取物之意）：一是畢生修習禪定，二是誦經萬遍，以善行莊嚴凈土。於是專心致志地祈禱，得到了誦經萬善的誓願。乃至七次。從此一心專修凈土法門，拄著錫杖前往金華天柱峰，誦經三年。在禪觀中見到觀音菩薩用甘露灌入口中，於是獲得了辯才。最初在雪竇寺演說佛法。建隆元年（本朝太祖接受禪讓之年），忠懿王請他住持靈隱寺。二年後遷往永明寺（今凈慈寺），每日功課一百零八件事，從未有片刻廢棄。學者前來參問，他以明心見性為宗旨，以開悟為法則。每日傍晚前往別峰行道唸佛，旁邊的人聽到螺號、法器和天樂的聲音。忠懿王感嘆道：『自古以來求生西方凈土的人，沒有像他這樣專心懇切的。』於是為他建立西方香嚴殿，以成就他的志向。在永明寺住了十五年，弟子有一千七百人。他經常與大眾一起授菩薩戒，教導人們佈施食物給鬼神，白天放生，都回向莊嚴凈土。當時的人們稱他為慈氏菩薩（Maitreya Bodhisattva）下生。開寶八年二月二十六日，早晨起來焚香，告訴眾人，然後結跏趺坐而圓寂。朝廷賜號智覺禪師（Zhijue Chanshi）。禪師的道行傳播到海外，高麗國王（King of Goryeo）致書獻上禮物，行弟子之禮。禪師認為天臺宗（Tiantai），賢首宗（Xianshou），慈恩宗（Cien）三宗之間互有相同和不同之處，於是安排其門徒中精通佛法的人，廣泛閱讀經義，互相辯論質疑。禪師用明心見性的標準來衡量評判。又收集大乘經論六十部，以及兩土（印度和中國）聖賢三百家的言論，來證明唯心（Mind-Only）的宗旨，寫完成的書籍一百卷，名為《宗鏡錄》（Zongjing Lu）。又撰寫《萬善同歸集》（Wanshan Tonggui Ji），指明歸向凈土最為重要。禪師圓寂后，在山中建造佛塔。有僧人來自臨川說：『我生病時進入陰間，得以放還，見到殿室裡有僧人的畫像，閻羅王（Yama）親自前來頂禮膜拜。我問這畫像是何人，主事官說：『是杭州壽禪師（Shou Chanshi）也。聽說他已經在西方極樂世界上品往生，閻羅王敬重他，所以在此禮拜。』

【English Translation】 English version: Here, in the middle of the night, while circumambulating the Buddha image, he saw a lotus flower in the hands of Samantabhadra Bodhisattva (Puxian Pusa). Thereupon, he went to Zhizhe Rock and made two vows (pronounced 'jiudou', meaning to take something with the hand): first, to practice Chan meditation for the rest of his life; second, to recite scriptures ten thousand times, using good deeds to adorn the Pure Land. Thus, he concentrated his mind and prayed earnestly, obtaining the vow to recite scriptures ten thousand times with good deeds, even up to seven times. From then on, he single-mindedly cultivated the Pure Land practice, carrying his tin staff to Tianzhu Peak in Jinhua, reciting scriptures for three years. In meditation, he saw Avalokiteshvara Bodhisattva (Guanyin Pusa) pouring nectar into his mouth, and he thus obtained eloquence. He first preached the Dharma at Xuedou Temple. In the first year of Jianlong (the year when the Great Ancestor of this dynasty received the abdication), King Zhongyi invited him to reside at Lingyin Temple. In the second year, he moved to Yongming Temple (now Jingci Temple), where he performed one hundred and eight daily practices without ever neglecting them. Scholars came to inquire, and he pointed to the mind as the principle, and enlightenment as the rule. Every evening, he went to Biefeng to practice walking meditation and recite the Buddha's name, and those nearby heard the sounds of conches, instruments, and heavenly music. King Zhongyi sighed and said, 'Since ancient times, there has never been anyone who sought the Western Pure Land with such dedication and earnestness.' Therefore, he built the Western Fragrant and Solemn Hall to fulfill his aspiration. He resided at Yongming Temple for fifteen years, and had one thousand seven hundred disciples. He often conferred the Bodhisattva precepts with the assembly, taught people to give food to ghosts and spirits, and released living beings during the day, all of which he dedicated to adorning the Pure Land. People at that time called him the reincarnation of Maitreya Bodhisattva (Cishi Pusa). On the twenty-sixth day of the second month of the eighth year of Kaibao, he rose in the morning, burned incense, and told the assembly, then sat in the lotus position and passed away. He was posthumously granted the title of Chan Master Zhijue. The Master's teachings spread overseas, and the King of Goryeo sent a letter and gifts, paying respects as a disciple. The Master believed that the Tiantai (Tiantai), Xianshou (Xianshou), and Cien (Cien) schools had both similarities and differences, so he arranged for those of his disciples who were knowledgeable in the Dharma to extensively read the meanings of the scriptures and debate with each other. The Master used the standard of seeing the mind to measure and judge. He also collected sixty Mahayana sutras and treatises, as well as the words of three hundred sages from both lands (India and China), to prove the principle of Mind-Only, and wrote a book of one hundred volumes called 'Zongjing Lu'. He also wrote 'Wanshan Tonggui Ji', pointing out that returning to the Pure Land is the most important thing. After the Master passed away, a pagoda was built in the mountains. A monk from Linchuan said, 'When I was sick, I entered the underworld and was allowed to return. I saw an image of a monk in the hall, and Yama (Yanluo Wang) himself came to prostrate and pay homage. I asked who this image was, and the official in charge said, 'It is Chan Master Shou of Hangzhou. I heard that he has already been reborn in the upper grades of the Western Pure Land, and Yama respects him, so he pays homage here.'

崇寧中追諡宗照禪師(見本傳龍舒文臨安志)。

法師省常字造微。姓顏氏。錢塘人。七歲厭俗。十七具戒。宋淳化中住南昭。慶慕廬山之風。謀結蓮社。以西湖天下之勝遊。乃樂嘉遁。無量壽佛往生之仰止。乃刻其像。華嚴凈行品成聖之宗要。乃刺血而書之。於是易蓮社為凈行之名。士夫預會者皆稱凈行社弟子。而王文正公且為之社首。一時公卿伯牧。三十餘年預此社者。至一百二十三人。其化成也若此。比丘同志。復千大眾。有以見西湖之擬於廬山者無慚德矣(孤山作白蓮社主碑以紀盛績。翰林承旨宋白撰蓮社銘。漕使孫何為之記)天禧四年正月十二日端坐唸佛。有頃厲聲唱云佛來也。泊然而化。眾見地色皆金。移時方沒。壽六十二。弟子奉全身塔于鳥窠禪師之墳側。

蓮社十八賢

東林慧遠法師(安法師門人)　西林慧永法師(安法師門人)　慧持法師(遠師弟安法師門人)　道生法師(羅什門人)　曇順法師(羅什門人)　僧睿法師(以下五人並遠師門人)　曇恒法師　道昺法師　曇詵法師　道敬法師　覺明法師(梵僧佛馱耶舍)　覺賢法師(梵僧佛馱跋陀)　劉程之(以下六人並遠師門人)　張野　周續之　張詮　宗炳　雷次宗

蓮社百二十三人(錄其可見者三十七人)

【現代漢語翻譯】 現代漢語譯本： 崇寧年間，追諡宗照禪師（事蹟見於《本傳》、《龍舒文》、《臨安志》）。

法師省常，字造微，姓顏，是錢塘人。七歲時厭惡世俗，十七歲受具足戒。宋淳化年間，住在南昭。他傾慕廬山的風氣，謀劃結成蓮社。認為西湖是天下勝景，適合隱居；無量壽佛（Amitabha Buddha）是往生凈土的歸宿，於是刻畫他的像；《華嚴經·凈行品》是成就聖果的宗要，於是刺血書寫。因此，他將蓮社更名為凈行社。參與集會的士大夫都自稱為凈行社弟子，王文正公還擔任了社長。當時，公卿伯牧等官員，三十多年來參與這個社團的，達到一百二十三人。他的教化成就如此。比丘（bhiksu）同志，又有千餘大眾。由此可見，西湖可以媲美廬山，沒有愧對前賢了（孤山寫了《白蓮社主碑》來記載盛況，翰林承旨宋白撰寫了《蓮社銘》，漕使孫何為之作記）。天禧四年正月十二日，省常端坐唸佛，不久厲聲唱道：『佛來了！』說完就安詳地圓寂了。眾人看見地面都變成金色，過了一會兒才消失。享年六十二歲。弟子們將他的全身塔安放在鳥窠禪師的墳墓旁邊。

蓮社十八賢：

東林慧遠法師（Huiyuan，安法師的弟子） 西林慧永法師（Huiyong，安法師的弟子） 慧持法師（Huichi，慧遠的弟弟，安法師的弟子） 道生法師（Daosheng，鳩摩羅什的弟子） 曇順法師（Tanshun，鳩摩羅什的弟子） 僧睿法師（Sengrui，以下五人都是慧遠法師的弟子） 曇恒法師（Tanheng） 道昺法師（Daobing） 曇詵法師（Tanshen） 道敬法師（Daojing） 覺明法師（Jueming，梵僧佛馱耶舍Buddhayasa） 覺賢法師（Juexian，梵僧佛馱跋陀Buddhabhadra） 劉程之（Liuchengzhi，以下六人都是慧遠法師的弟子） 張野（Zhangye） 周續之（Zhouxuzhi） 張詮（Zhangquan） 宗炳（Zongbing） 雷次宗（Leicizong）

蓮社一百二十三人（記錄了其中可見的三十七人）：

【English Translation】 English version: During the Chongning era, Zen Master Zongzhao was posthumously honored (his deeds are recorded in 'Ben Zhuan', 'Long Shu Wen', and 'Lin'an Zhi').

The Dharma Master Shengchang, styled Zaowei, whose surname was Yan, was a native of Qiantang. At the age of seven, he grew weary of worldly life, and at seventeen, he received the full precepts. During the Chunhua era of the Song Dynasty, he resided in Nanzhao. Admiring the atmosphere of Mount Lu, he planned to form a Lotus Society. Considering West Lake to be the most beautiful scenery under heaven, suitable for seclusion; and Amitabha Buddha (Wuliangshou Fo) to be the refuge for rebirth in the Pure Land, he carved an image of him; and considering the 'Pure Conduct Chapter' (Jingxing Pin) of the Avatamsaka Sutra (Huayan Jing) to be the essential principle for attaining sainthood, he wrote it in his own blood. Therefore, he renamed the Lotus Society as the Pure Conduct Society (Jingxing She). The scholar-officials who participated in the assembly all called themselves disciples of the Pure Conduct Society, and Duke Wang Wenzheng even served as the president of the society. At that time, officials such as dukes, ministers, earls, and governors, who had participated in this society for more than thirty years, numbered one hundred and twenty-three. His transformative influence was such. Fellow bhiksus (buddhist monks) numbered over a thousand. From this, it can be seen that West Lake can be compared to Mount Lu without shame (Gu Shan wrote the 'Stele of the Master of the White Lotus Society' to record the grand achievements, Hanlin Academician Song Bai wrote the 'Inscription of the Lotus Society', and Transport Commissioner Sun He wrote a record for it). On the twelfth day of the first month of the fourth year of Tianxi, Shengchang sat upright reciting the Buddha's name, and soon loudly exclaimed: 'The Buddha is coming!' After saying that, he passed away peacefully. The crowd saw the ground turn golden, and after a while, it disappeared. He lived to be sixty-two years old. His disciples placed his complete body pagoda next to the tomb of Zen Master Niaoke.

The Eighteen Sages of the Lotus Society:

Dharma Master Huiyuan (Huiyuan, a disciple of Dharma Master An) of Donglin, Dharma Master Huiyong (Huiyong, a disciple of Dharma Master An) of Xilin, Dharma Master Huichi (Huichi, Huiyuan's younger brother, a disciple of Dharma Master An), Dharma Master Daosheng (Daosheng, a disciple of Kumarajiva), Dharma Master Tanshun (Tanshun, a disciple of Kumarajiva), Dharma Master Sengrui (Sengrui, the following five are all disciples of Dharma Master Huiyuan), Dharma Master Tanheng, Dharma Master Daobing, Dharma Master Tanshen, Dharma Master Daojing, Dharma Master Jueming (a Sanskrit monk Buddhayasa), Dharma Master Juexian (a Sanskrit monk Buddhabhadra), Liu Cheng-zhi (Liu Cheng-zhi, the following six are all disciples of Dharma Master Huiyuan), Zhang Ye, Zhou Xu-zhi, Zhang Quan, Zong Bing, Lei Ci-zong.

One Hundred and Twenty-Three Members of the Lotus Society (recording thirty-seven of those who are known):

曇翼法師(以下五人有傳)　曇邕法師　僧濟法師　惠恭法師　法安法師　法凈法師(以下五人見東林傳)　法領法師　慧寶法師　慧要法師　僧澈法師　慧然法師(以上二人見廬山集)　曇威法師　道泓法師(以下二人見持師傳)　曇蘭法師　法業法師(以下四人見跋陀羅傳)　慧義法師　惠嚴法師　慧觀法師　曇果法師(見邕師傳)　元弼法師(見濟師傳)　僧光法師(以下三人見恭師傳)　慧堪法師　慧蘭法師　𨷂公則(有傳)　畢穎之(見劉傳)　孟懷玉(江州刺史此下十一人見廬山集)　王喬之(臨賀太守)　殷隱(晉安太守)　毛修之(黃門侍郎)　殷蔚(主簿)　王穆夜(參軍)　何孝之(參軍)　范悅之(孝廉)　張文逸(處士)　孟常侍(二人失名)　孟司馬　陸修靜(簡寂先生有傳)

不入社諸賢

陶潛(彭澤令)　謝靈運(康樂公)　范寧(豫章太守)

十八賢傳

東林法師(見前蓮社七祖傳)

西林法師慧永。河內潘氏。年十二出家事沙門竺曇現。初習禪于恒山。與遠師同依安法師。期結宇羅浮。及遠師為安公所留。師乃欲先度五嶺。太元初至尋陽。刺史陶范素挹道風。乃留憩廬山。舍宅為西林以奉師。布衣蔬食精心克己。容嘗含笑語不傷物。峰頂別立茅室

【現代漢語翻譯】 現代漢語譯本 曇翼法師（以下五人有傳） 曇邕法師 僧濟法師 惠恭法師 法安法師 法凈法師（以下五人見東林傳） 法領法師 慧寶法師 慧要法師 僧澈法師 慧然法師（以上二人見廬山集） 曇威法師 道泓法師（以下二人見持師傳） 曇蘭法師 法業法師（以下四人見跋陀羅傳） 慧義法師 惠嚴法師 慧觀法師 曇果法師（見邕師傳） 元弼法師（見濟師傳） 僧光法師（以下三人見恭師傳） 慧堪法師 慧蘭法師 𨷂公則（有傳） 畢穎之（見劉傳） 孟懷玉（江州刺史此下十一人見廬山集） 王喬之（臨賀太守） 殷隱（晉安太守） 毛修之（黃門侍郎） 殷蔚（主簿） 王穆夜（參軍） 何孝之（參軍） 范悅之（孝廉） 張文逸（處士） 孟常侍（二人失名） 孟司馬 陸修靜（簡寂先生有傳）

不入社諸賢

陶潛（彭澤令） 謝靈運（康樂公） 范寧（豫章太守）

十八賢傳

東林法師（見前蓮社七祖傳）

西林法師慧永。河內潘氏。年十二出家事沙門竺曇現。初習禪于恒山。與遠師同依安法師。期結宇羅浮。及遠師為安公所留。師乃欲先度五嶺。太元初至尋陽。刺史陶范素挹道風。乃留憩廬山。舍宅為西林以奉師。布衣蔬食，心克己。容嘗含笑語不傷物。峰頂別立茅室

【English Translation】 English version Dhyana Master Tan Yi (biographies exist for the following five) , Dhyana Master Tan Yong, Dhyana Master Seng Ji, Dhyana Master Hui Gong, Dhyana Master Fa An, Dhyana Master Fa Jing (biographies for the following five can be found in the Donglin Biography), Dhyana Master Fa Ling, Dhyana Master Hui Bao, Dhyana Master Hui Yao, Dhyana Master Seng Che, Dhyana Master Hui Ran (biographies for the above two can be found in the Lushan Collection), Dhyana Master Tan Wei, Dhyana Master Dao Hong (biographies for the following two can be found in the Biography of the Preacher), Dhyana Master Tan Lan, Dhyana Master Fa Ye (biographies for the following four can be found in the Biography of Buddhabhadra), Dhyana Master Hui Yi, Dhyana Master Hui Yan, Dhyana Master Hui Guan, Dhyana Master Tan Guo (see the Biography of Yong), Dhyana Master Yuan Bi (see the Biography of Ji), Dhyana Master Seng Guang (biographies for the following three can be found in the Biography of Gong), Dhyana Master Hui Kan, Dhyana Master Hui Lan, Huan Gong Ze (biography exists), Bi Yingzhi (see the Biography of Liu), Meng Huaiyu (Prefect of Jiangzhou; the following eleven can be found in the Lushan Collection), Wang Qiaozhi (Grand Administrator of Linhe), Yin Yin (Grand Administrator of Jinan), Mao Xiuzhi (Gentleman Attendant at the Yellow Gate), Yin Wei (Clerk), Wang Mu Ye (Army Advisor), He Xiaozhi (Army Advisor), Fan Yuezhi (Filial and Incorrupt), Zhang Wenyi (Recluse), Attendant Meng (two people, names lost), Sima Meng, Lu Xiujing (Master of Jianji, biography exists).

Eminent Figures Who Did Not Join the Society

Tao Qian (Magistrate of Pengze), Xie Lingyun (Duke of Kangle), Fan Ning (Grand Administrator of Yuzhang).

Biographies of the Eighteen Worthies

Dhyana Master of Donglin (see the Biography of the Seven Ancestors of the Lotus Society above).

Dhyana Master Huiyong of Xilin, from the Pan family of Henei. He left home at the age of twelve to serve the Shramana Zhu Tanxian. He initially practiced Chan meditation at Hengshan. He and Master Yuan (Huiyuan) both relied on Dharma Master An. They planned to build a hermitage at Luofu Mountain. When Master Yuan was retained by Duke An, Master Huiyong intended to cross the Five Ridges first. In the early years of the Taiyuan era, he arrived in Xunyang. The Prefect Tao Fan, who had always admired his virtuous conduct, invited him to stay at Mount Lu. He donated his residence to serve as the West Forest (Xilin) for the Master. He wore simple clothes and ate vegetarian food, disciplining himself strictly. His countenance always held a smile, and his words never harmed others. He built a separate thatched hut on the peak.

。時往禪思。至其室者常聞異香。因號香谷。一虎同居人至輒驅去。遠師來之龍泉。桓伊為立東林。三十年影不出山。師居西林亦如之。嘗因法事至近邑。還山薄暮。烏橋營主醉騎馬當道遮師不聽去。師以杖指馬。馬驚走。榮主僕地。師捧慰之遂還。營主病往寺悔罪。師曰。非貧道意。為禱之尋愈。鎮南將軍何無忌鎮尋陽。至虎溪請遠公及師。遠公持名望。從徒百餘。高言華論。舉止可觀。師衲衣半脛(形定切膝骨)荷錫捉缽。松下飄然而至。無忌謂眾曰。永公清散之風乃多於遠師也。師標誠植愿動在安養。義熙十年在疾忽斂衣求屣欲起。眾驚問。師曰。佛來也。言終而化。異香七日方歇。葬于寺之西南。春秋八十三。唐玄宗朝詔。重建塔亭。追諡覺寂大師實智之塔。

法師慧持。遠公同母弟也。幼讀書。一日所記常敵十日。年十八與兄同事安公。遍學眾經遊刃三藏。及安公在襄陽。遣遠公與師。東下遂止廬山。師形長八尺衲衣垂膝徒屬三百師為上首。豫章太守范寧請師講法華經阿毗曇論。四方云聚。瑯邪王珣與范寧書問遠持二公孰愈。寧曰。誠謂賢兄賢弟。珣復書曰。但令如弟誠未之有。況復賢邪。羅什在關中遙相欽敬。每致書通好。隆安三年辭兄入蜀。遠公留之曰。人生愛聚汝獨樂離。師曰。滯情愛聚者本

【現代漢語翻譯】 現代漢語譯本：當時他經常禪思冥想，到他房間的人經常聞到奇異的香味，因此被稱為『香谷』。一隻老虎與他同住，有人來就驅趕他們離開。慧遠法師來到龍泉，桓伊為他建立了東林寺。慧遠法師三十年身影不離開山。慧持法師住在西林寺也一樣。曾經因為佛事到附近的城邑，返回山裡時天色已晚。烏橋營的營主喝醉了騎馬在路中間阻攔慧持法師不讓他過去。慧持法師用手杖指著馬，馬受驚跑開了，營主摔倒在地。慧持法師扶起他安慰他，然後就離開了。營主生病後到寺廟懺悔罪過。慧持法師說：『這不是貧僧的本意。』為他祈禱后，營主很快痊癒。鎮南將軍何無忌鎮守尋陽時，到虎溪邀請慧遠法師和慧持法師。慧遠法師憑藉名望，跟隨的弟子有一百多人，高談闊論，舉止得體。慧持法師穿著粗布僧衣，半截小腿露在外面（僧衣短到膝蓋），拿著錫杖和缽，輕飄飄地來到。何無忌對眾人說：『永公（慧遠法師的俗姓是賈）清高散淡的風度不如慧持法師啊。』慧持法師以真誠的願望祈求往生安養凈土。義熙十年，在生病的時候忽然整理衣服，穿上鞋子想要起身。眾人驚奇地問他。慧持法師說：『佛來了。』說完就圓寂了。奇異的香味七天才消散。安葬在寺廟的西南方。享年八十三歲。唐玄宗時期下詔，重建塔亭，追諡為覺寂大師實智之塔。 法師慧持（Huichi），是慧遠（Huiyuan）法師同母的弟弟。小時候讀書，一天所記住的內容常常抵得上別人十天。十八歲時與哥哥一起侍奉安公（道安 Da'oan），廣泛學習各種經書，精通三藏。等到安公在襄陽，派遣慧遠法師與慧持法師，向東來到廬山。慧持法師身材高大，有八尺，穿著粗布僧衣，僧衣垂到膝蓋，門徒有三百人，慧持法師是他們的首領。豫章太守范寧（Fanning）邀請慧持法師講解《法華經》（Lotus Sutra）和《阿毗曇論》（Abhidharma），四方的人像云一樣聚集而來。瑯邪王珣（Wang Xun）與范寧通訊詢問慧遠和慧持兩位法師誰更優秀。范寧說：『我確實認為是賢兄賢弟。』王珣回信說：『只要能像弟弟這樣就很少有了，更何況是賢能呢。』鳩摩羅什（Kumarajiva）在關中遙遠地欽佩敬仰慧持法師，經常寫信互相問候。隆安三年，慧持法師向哥哥辭別要入蜀。慧遠法師挽留他說：『人生都喜歡團聚，你唯獨喜歡離別。』慧持法師說：『執著于情感愛戀團聚的人，原本就

【English Translation】 English version: At that time, he often meditated in Chan (Zen) practice. Those who came to his room often smelled a strange fragrance, hence he was called 'Fragrant Valley'. A tiger lived with him, and he would drive away anyone who came. The Dharma Master Huiyuan (Huiyuan) came to Longquan, and Huan Yi (Huan Yi) built Donglin Temple for him. For thirty years, Huiyuan's shadow did not leave the mountain. Dharma Master Huichi (Huichi) lived in Xilin Temple and did the same. Once, due to Dharma affairs, he went to a nearby town, and it was late when he returned to the mountain. The camp commander of Wuqiao, drunk and riding a horse, blocked Dharma Master Huichi on the road, not allowing him to pass. Dharma Master Huichi pointed his staff at the horse, and the horse, startled, ran away, and the camp commander fell to the ground. Dharma Master Huichi helped him up and comforted him, and then left. The camp commander fell ill and went to the temple to repent his sins. Dharma Master Huichi said, 'This was not this poor monk's intention.' After praying for him, the camp commander quickly recovered. General He Wuji (He Wuji), who was stationed in Xunyang, went to Tiger Creek to invite Dharma Master Huiyuan and Dharma Master Huichi. Dharma Master Huiyuan, relying on his reputation, had more than a hundred disciples following him, engaging in lofty discussions and exhibiting admirable conduct. Dharma Master Huichi, wearing a coarse cloth robe, with his shins half-exposed (the robe was short to the knees), carrying a staff and a bowl, arrived lightly under the pine trees. He Wuji said to the crowd, 'The pure and unrestrained demeanor of Yong Gong (Huiyuan's secular surname was Jia) is less than that of Dharma Master Huichi.' Dharma Master Huichi sincerely wished to be reborn in the Pure Land of Amitabha. In the tenth year of Yixi, while ill, he suddenly straightened his clothes, put on his shoes, and wanted to get up. The crowd asked him in surprise. Dharma Master Huichi said, 'The Buddha is coming.' As soon as he finished speaking, he passed away. The strange fragrance did not dissipate for seven days. He was buried southwest of the temple. He lived to be eighty-three years old. During the reign of Emperor Xuanzong of the Tang Dynasty, an edict was issued to rebuild the pagoda pavilion, posthumously honoring him as the Tower of Awakened Stillness Great Master of True Wisdom. Dharma Master Huichi (Huichi) was the younger brother of Dharma Master Huiyuan (Huiyuan) by the same mother. When he was young, he studied and what he remembered in one day often equaled what others remembered in ten days. At the age of eighteen, he served Master An (Dao'an) together with his brother, widely studying various scriptures and mastering the Tripitaka. When Master An was in Xiangyang, he sent Dharma Master Huiyuan and Dharma Master Huichi eastward to Mount Lu. Dharma Master Huichi was tall, eight feet in height, wearing a coarse cloth robe that reached his knees, and had three hundred disciples, with Dharma Master Huichi as their leader. Prefect Fan Ning (Fanning) of Yuzhang invited Dharma Master Huichi to lecture on the Lotus Sutra (Lotus Sutra) and the Abhidharma (Abhidharma), and people gathered from all directions like clouds. Wang Xun (Wang Xun) of Langya wrote to Fan Ning asking which of the two Dharma Masters, Huiyuan and Huichi, was superior. Fan Ning said, 'I truly believe they are virtuous brothers.' Wang Xun replied, 'It is rare to find someone like the younger brother, let alone someone virtuous.' Kumarajiva (Kumarajiva) in Guanzhong remotely admired and respected Dharma Master Huichi, and often wrote letters to exchange greetings. In the third year of Long'an, Dharma Master Huichi bid farewell to his brother to enter Shu. Dharma Master Huiyuan tried to persuade him to stay, saying, 'People love to gather, but you alone enjoy parting.' Dharma Master Huichi said, 'Those who cling to emotions and love to gather are originally

不應出家。今既割欲求道。正以西方為期耳。即悵然而別。至成都郫縣。居龍淵寺大弘佛法。升其堂者號登龍門。義熙八年順寂。春秋七十六。臨終遺命務嚴律儀專心凈業。以東間經籍付道泓。西間法典付曇蘭。以泓行業清敏。蘭神悟天發。並能系軌師蹤焉。

法師道生。魏氏。鉅鹿人。幼從竺法汰出家。披對經誥一覽能誦。年在志學便登講座。吐納明辯雖宿望莫敢酬抗。初依廬山常以入道之要慧解為本。乃與僧睿慧嚴慧觀等遊學長安。從羅什受業。關中僧徒咸仰神悟。嘗喟然嘆曰。自經典東流。譯人重阻多滯權文。鮮通圓義。若亡筌得魚始可以言道矣。於是校閱真俗精練空有研思因果。乃立善不受報及頓悟成佛義。又著二諦論佛性常有論佛無凈土論應有緣論。並籠罩舊說妙有淵旨。守文之徒嫌嫉競起。師又以法顯三藏所翻泥洹經本先至(六卷成文)經云除一闡提皆有佛性。師云。夫稟質二儀皆有涅槃正因。闡提含生之類何得獨無佛性。蓋是經來未盡耳。乃唱闡提之人皆得成佛。時大本未傳。孤明先發。舊學僧黨以為背經。遂顯大眾擯而遣之。師正容誓曰。若我所說背經當見身癘疾。若與實相不背。愿舍壽之日。踞師子座遂拂衣而行。及后大經至。聖行品云。一闡提人雖復斷善猶有佛性。於是諸師皆為愧服。師

【現代漢語翻譯】 現代漢語譯本： 不應該出家。現在既然已經割捨慾望尋求佛道，正是以西方極樂世界為目標。於是悵然地告別，到達成都郫縣，居住在龍淵寺，大力弘揚佛法。登上他講堂的人，被稱為『登龍門』。義熙八年安詳圓寂，享年七十六歲。臨終遺囑務必嚴守戒律，專心修習凈土法門。將東邊的經書典籍交給道泓，西邊的佛學典籍交給曇蘭。因為道泓的操行清廉敏捷，曇蘭的神識領悟是天生的，都能夠繼承老師的足跡。

法師道生，是魏郡人，鉅鹿人。年幼時跟隨竺法汰出家。翻閱經書典籍，看過一遍就能背誦。年紀剛到求學的年齡，就登上講座。言辭吐納明白有辯才，即使是年長的有聲望的人也不敢與他爭辯對抗。起初依止廬山，常常認為進入佛道的要領在於以智慧理解為根本。於是與僧睿、慧嚴、慧觀等人遊學長安，跟隨鳩摩羅什學習。關中的僧人都仰慕他的神悟。曾經感慨嘆息說：『自從佛經傳入中國，翻譯的人重重阻礙，大多拘泥於權宜之文，很少通達圓滿的意義。如果像忘記捕魚的工具而得到魚一樣，才可以談論佛道。』於是校對真經和俗典，精研空和有，研究思考因果。於是提出『善不受報』以及『頓悟成佛』的義理。又著有《二諦論》、《佛性常有論》、《佛無凈土論》、《應有緣論》，都籠罩了舊有的說法，精妙深奧。拘泥於文字的人嫌棄嫉妒，紛紛起來反對。道生法師又認為法顯三藏所翻譯的《泥洹經》原本先到（六卷成文），經中說除了『一闡提』都具有佛性。道生法師說：『凡是稟受天地之氣的，都具有涅槃的正因。一闡提作為有生命的種類，怎麼會唯獨沒有佛性呢？這大概是經書傳來的還不完全罷了。』於是倡導『一闡提之人皆得成佛』。當時大本的《涅槃經》還沒有傳來，他獨自闡明了這個道理。舊學僧黨認為他違背經義，於是當著大眾的面擯棄並遣送他。道生法師神色莊重地發誓說：『如果我所說的違背經義，就讓我身上長出惡疾。如果與實相不違背，愿我在捨棄壽命的那天，坐在師子座上。』於是拂袖而去。等到後來大本的《涅槃經》傳到，聖行品中說：『一闡提人即使斷絕了善根，仍然具有佛性。』於是各位法師都感到慚愧佩服。道生法師

【English Translation】 English version: He should not renounce the world. Now that he has relinquished desires to seek the path, he is aiming for the Western Paradise. So he departed with disappointment and arrived at Pixian County in Chengdu, residing in Longyuan Temple, vigorously promoting Buddhism. Those who ascended his lecture hall were called 'Ascending the Dragon Gate.' In the eighth year of Yixi, he passed away peacefully at the age of seventy-six. His dying words instructed to strictly adhere to the precepts and wholeheartedly cultivate the Pure Land practice. He entrusted the scriptures and texts in the eastern room to Daohong, and the Buddhist texts in the western room to Tanlan. Because Daohong's conduct was pure and quick-witted, and Tanlan's spiritual understanding was innate, both were able to follow in the footsteps of their teacher.

The Dharma Master Daosheng, of the Wei clan, was a native of Julu. He renounced the world at a young age, following Zhu Fatai. He could recite the scriptures and texts after reading them once. At the age of learning, he ascended the lecture seat. His speech was clear and eloquent, and even the elders dared not argue with him. Initially, he relied on Mount Lu, often believing that the key to entering the path of Buddhism lay in understanding with wisdom as the foundation. Therefore, he traveled to Chang'an with Sengrui, Huiyan, Huiguan, and others, studying under Kumarajiva (a famous translator of Buddhist scriptures). The monks of Guanzhong admired his spiritual understanding. He once sighed and said, 'Since the Buddhist scriptures flowed eastward, the translators have faced many obstacles, mostly adhering to expedient texts, rarely understanding the complete meaning. If one can forget the fishing trap after catching the fish, then one can speak of the Buddhist path.' Therefore, he collated the true and secular texts, meticulously studied emptiness and existence, and researched the cause and effect. Thus, he proposed the doctrines of 'good deeds not receiving retribution' and 'sudden enlightenment to Buddhahood.' He also wrote the 'Treatise on the Two Truths,' 'Treatise on the Eternal Buddha-nature,' 'Treatise on the Buddha's Lack of Pure Land,' and 'Treatise on the Existence of Conditions,' all encompassing the old theories, with profound and subtle meanings. Those who adhered to the literal meaning were jealous and rose up in opposition. Dharma Master Daosheng also believed that the original Nirvana Sutra translated by the Tripitaka Master Faxian arrived first (six volumes in length), stating that except for the 'icchantika' (those who have severed their roots of goodness), all have Buddha-nature. Dharma Master Daosheng said, 'All those who receive the Qi of heaven and earth have the direct cause of Nirvana. How can the icchantika, as a living being, alone lack Buddha-nature? This is probably because the scriptures transmitted are not yet complete.' Therefore, he advocated that 'icchantikas can all attain Buddhahood.' At that time, the complete Nirvana Sutra had not yet been transmitted, and he alone elucidated this principle. The old school of monks believed that he was violating the scriptures, so they publicly ostracized and sent him away. Dharma Master Daosheng solemnly vowed, 'If what I say violates the scriptures, may I be afflicted with leprosy. If it does not violate the true nature, may I sit on the lion throne on the day I relinquish my life.' Then he brushed his sleeves and left. Later, when the complete Nirvana Sutra arrived, the chapter on Holy Conduct stated, 'Even if the icchantika has severed their roots of goodness, they still have Buddha-nature.' Thereupon, all the masters were ashamed and admired him. Dharma Master Daosheng

被擯南還入虎丘山。聚石為徒講涅槃經。至闡提處則說有佛性。且曰。如我所說契佛心否。群石皆為點頭。旬日學眾雲集。忽雷震青園佛殿。有龍昇天。因改寺曰龍光。師于寺請罽賓律師譯彌沙塞律傳於世。既而辭眾復投廬山預蓮社。久之還都止青霞寺。宋文帝大會沙門親御地筵。食至良久眾疑過中。帝曰。始可中耳。生乃曰。白日麗天。天言始中。何得非中。遂舉箸而食。一眾從之。莫不嘆其機辯。時王弘范泰顏延之。並挹敬風猷。相從問道。元嘉十一年十一月庚子于廬山升座說法。將畢眾見麈尾紛然墜地。隱幾而化。宛若入定。諸師聞益信前誓有證。翌日葬于廬山之西阜。初關中僧肇始注維摩詰經。世咸玩味。師乃更發深旨。人服其妙。所述維摩詰法華泥洹小品諸經皆有義疏。時以師能推闡提得佛之義。於是顯其頓悟不受報等論。

法師曇順。黃龍人。幼出承訓羅什。講釋群經妙盡色空無著之旨。什嘆曰。此子奇器也。後來廬山同修凈業。寧蠻校尉劉遵孝。于江陵立寺要師經始。盛弘唸佛三昧之道。宋元嘉二年別眾坐逝。異香滿室。春秋七十九。

法師僧睿。冀州人。遊學諸方嘗行經蜀西界。為人所掠使牧羊。有商客異之。疑是沙門。及問以經義無不綜達。即出金贖之。后遊歷天竺諸國。還至關中從

【現代漢語翻譯】 現代漢語譯本： 道生法師被擯斥后南歸，來到虎丘山。他聚集石頭作為弟子，講解《涅槃經》。當講到闡提（斷善根的人）時，則說他們也有佛性。並且說道：『像我所說的，契合佛的心意嗎？』群石都點頭。十幾天后，學眾雲集。忽然雷震青園佛殿，有龍昇天。因此改寺名為龍光寺。道生法師在寺中請來罽賓（今克什米爾）的律師翻譯《彌沙塞律》，流傳於世。之後，他告別眾人，再次前往廬山，加入蓮社。很久以後，他回到都城，住在青霞寺。宋文帝大擺齋筵，親自主持。齋飯吃了很久，眾人都懷疑過了午時。文帝說：『現在才可以吃午飯。』道生法師便說：『白日照耀天空，天空說現在是中午，怎麼能說不是中午呢？』於是拿起筷子吃飯，大家都跟著他吃。沒有不讚嘆他的機智善辯的。當時王弘、范泰、顏延之，都敬仰他的風範，跟隨他問道。元嘉十一年十一月庚子日，道生法師在廬山升座說法，將要結束時，眾人看見他的麈尾（拂塵）紛紛墜地，他靠著幾案圓寂，就像入定一樣。眾位法師聽聞此事，更加相信他之前的誓言得到了驗證。第二天，將他安葬在廬山西面的山丘上。當初，關中的僧肇開始註解《維摩詰經》，世人都玩味其中的意思。道生法師於是更加闡發深奧的旨意，人們佩服他的精妙。他所著述的《維摩詰經》、《法華經》、《泥洹經》、《小品經》等，都有義疏。當時因為道生法師能夠推闡闡提也能成佛的義理，於是彰顯了他頓悟、不受果報等的理論。

曇順法師，黃龍人。年幼時跟隨承訓、鳩摩羅什學習，講解各種經典，精妙地闡述了色空無著的旨意。鳩摩羅什讚歎說：『這個孩子是奇才啊。』後來在廬山一同修習凈業。寧蠻校尉劉遵孝在江陵建立寺廟，邀請曇順法師主持，大力弘揚唸佛三昧的法門。宋元嘉二年，曇順法師告別眾人坐化圓寂，異香充滿房間，享年七十九歲。

僧睿法師，冀州人。遊學各地，曾經經過蜀地西邊的邊界，被人掠走，讓他放羊。有商人覺得他很特別，懷疑他是沙門。等到詢問他經義，沒有不通達的，就拿出金錢贖回了他。後來遊歷天竺各國，回到關中，跟隨……

【English Translation】 English version: Master Daosheng, after being rejected, returned south and arrived at Mount Huqiu. He gathered stones as his disciples and lectured on the Nirvana Sutra. When he spoke of icchantikas (those who have severed their roots of goodness), he said that they also possessed Buddha-nature. And he said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Within ten days, a multitude of students gathered. Suddenly, thunder shook the Buddha Hall of Qingyuan, and a dragon ascended to the heavens. Therefore, the temple was renamed Longguang Temple (Dragon Light Temple). The Master invited a Vinaya master from Kipin (Kashmir) to translate the Mishasaka Vinaya, which was then transmitted to the world. Afterwards, he bid farewell to the assembly and returned to Mount Lu, joining the Lotus Society. After a long time, he returned to the capital and stayed at Qingxia Temple. Emperor Wen of the Song Dynasty held a grand vegetarian feast and personally presided over it. The meal lasted a long time, and the assembly suspected that it was past noon. The Emperor said, 'Now it is permissible to eat the midday meal.' Master Sheng then said, 'The white sun shines in the sky, and the sky says it is noon. How can it not be noon?' Thereupon, he picked up his chopsticks and ate, and the assembly followed him. All praised his wit and eloquence. At that time, Wang Hong, Fan Tai, and Yan Yanzhi all admired his virtue and followed him to inquire about the Dharma. On the day of Gengzi in the eleventh month of the eleventh year of Yuanjia, Master Sheng ascended the Dharma seat on Mount Lu to preach the Dharma. As he was about to finish, the assembly saw his zhǔwěi (duster) fall to the ground in disarray. He leaned on his armrest and passed away, as if entering samadhi. Upon hearing this, the masters further believed that his previous vows had been verified. The next day, he was buried on the western hill of Mount Lu. Initially, Monk Zhao of Guanzhong began to annotate the Vimalakirti Sutra, and the world savored its meaning. Master Sheng then further elucidated its profound meaning, and people admired its subtlety. The commentaries he wrote on the Vimalakirti Sutra, Lotus Sutra, Nirvana Sutra, and Smaller Prajnaparamita Sutra all contained profound explanations. At that time, because Master Sheng was able to promote the doctrine that even icchantikas could attain Buddhahood, he revealed his theories of sudden enlightenment and non-retribution.

Dharma Master Tanshun, a native of Huanglong, studied under Chengxun and Kumarajiva in his youth, lecturing on various sutras and exquisitely expounding the meaning of emptiness and non-attachment. Kumarajiva praised him, saying, 'This child is a prodigy.' Later, he practiced Pure Land together on Mount Lu. Liu Zunxiao, the Commandant of Ningman, established a temple in Jiangling and invited Master Tanshun to preside over it, vigorously promoting the practice of the Samadhi of Buddha Recitation. In the second year of Yuanjia of the Song Dynasty, Master Tanshun bid farewell to the assembly and passed away in meditation, with a strange fragrance filling the room. He was seventy-nine years old.

Dharma Master Sengrui, a native of Jizhou, traveled and studied in various places. He once passed through the western border of Shu and was abducted and made to herd sheep. A merchant found him unusual and suspected that he was a shramana. When he was questioned about the meaning of the sutras, he was able to understand everything, so the merchant redeemed him with gold. Later, he traveled to various countries in India and returned to Guanzhong, following...

羅什咨稟經義。羅什翻法華經。以竺法護本雲天見人人見天。什曰。此言過質耳。睿曰。將非人天交接兩得相見。什喜遂用其文。久之來入廬山。依遠公修凈業。既而適京師止烏衣寺。講說眾經聽者推服。宋彭城王義康要入第受戒。師曰。禮聞來學。王乃入寺祗奉戒法。王以貂裘奉師。常用敷坐。王密令以錢三萬買之。師曰。此雖非所宜服。然王之所施不可棄也。王聞益加敬。謝靈運篤好佛理。殊方俗音多所通解。嘗以經中字音求證於師。因爲著十四音訓。梵漢昭然。元嘉十六年無疾告眾曰。吾將行矣。即面西合掌而亡。眾見臥內一金蓮華倏爾而隱。春秋八十五。

法師曇恒。河東人。童孺依遠公出家。年甫(始也)十三。便能講說。內外典籍無不通貫。德行清孤物情推服。常有群鹿馴繞座隅。自入廬山專志凈業。義熙十四年端坐合掌厲聲唸佛而化。春秋七十二。

法師道昞。穎川人。陳氏。幼出家為遠公弟子。該通經律兼明莊老。志節孤峻言與行合。唸佛三昧究心無間。義熙十四年豫章太守王虔入山謁敬。請為山中主。用紹遠公之席。眾以道源法嗣咸知宗仰。元嘉十二年集眾唸佛就座而化。春秋七十一。

法師曇詵。廣陵人。幼從遠公出家。勤修凈業兼善講說。注維摩經行於世。常著窮通論以明

【現代漢語翻譯】 現代漢語譯本 鳩摩羅什（Kumārajīva）（人名）請教佛經的意義。鳩摩羅什翻譯《法華經》。根據竺法護（Dharmarakṣa）（人名）的譯本，有『天見人人見天』的說法。鳩摩羅什說：『這種說法過於直白了。』慧睿（Huìruì）（人名）說：『難道不是人天互相交接，雙方都能看見對方嗎？』鳩摩羅什很高興，就採用了他的說法。後來他來到廬山，跟隨慧遠（Huìyuǎn）（人名）大師修習凈土法門。之後前往京師，住在烏衣寺。講說各種佛經，聽眾都很信服。宋朝的彭城王劉義康（Liú Yìkāng）（人名）想請他到府邸受戒。鳩摩羅什說：『禮儀上說應該來學習。』於是劉義康就到寺廟裡恭敬地接受戒法。劉義康送給鳩摩羅什一件貂皮大衣，鳩摩羅什常常用來鋪在座位上。劉義康暗中派人用三萬錢買下這件大衣。鳩摩羅什說：『這件衣服雖然不適合我穿，但既然是彭城王所贈，就不能丟棄。』劉義康聽了更加敬重他。謝靈運（Xiè Língyùn）（人名）非常喜歡佛理，對各地的方言習俗大多能理解。曾經用經書中的字音向鳩摩羅什請教，鳩摩羅什因此寫了《十四音訓》，梵文和漢文的音韻就清楚明白了。元嘉十六年，鳩摩羅什沒有疾病，告訴大家說：『我就要走了。』隨即面向西方合掌而去世。享年八十五歲。

曇恒（Tánhéng）（人名）法師，河東人。小時候跟隨慧遠大師出家。剛滿十三歲，就能講經說法，內外典籍沒有不通曉的。德行清高孤潔，人們都很信服。常常有成群的鹿馴服地圍繞在他的座位旁邊。自從進入廬山，就專心致志地修習凈土法門。義熙十四年，端坐合掌，大聲唸佛而去世。享年七十二歲。

道昞（Dàobǐng）（人名）法師，穎川人，俗姓陳。從小出家，做慧遠大師的弟子。精通經律，兼明莊子和老子的學說。志向高潔，言行一致。唸佛三昧，專心致志，沒有間斷。義熙十四年，豫章太守王虔（Wáng Qián）（人名）入山拜訪，請他做山中的主持，繼承慧遠大師的位置。大家都認為他是慧遠大師的法嗣，都敬重他。元嘉十二年，召集大家一起唸佛，然後就坐在座位上去世了。享年七十一歲。

曇詵（Tánshēn）（人名）法師，廣陵人。從小跟隨慧遠大師出家。勤奮修習凈土法門，也擅長講經說法。他註釋的《維摩經》在世上傳行。常常寫《窮通論》來闡明

【English Translation】 English version Kumārajīva (name) consulted on the meaning of the scriptures. Kumārajīva translated the Lotus Sutra. According to Dharmarakṣa's (name) version, there was a saying: 'The heavens see people, and people see the heavens.' Kumārajīva said, 'This statement is too straightforward.' Huìruì (name) said, 'Could it be that humans and heavens interact and both can see each other?' Kumārajīva was pleased and adopted his wording. Later, he came to Mount Lu and followed Master Huìyuǎn (name) to practice the Pure Land Dharma. Afterwards, he went to the capital and stayed at Wuyi Temple. He lectured on various scriptures, and the listeners were convinced. During the Song Dynasty, Prince Yìkāng of Pengcheng (name) wanted to invite him to his residence to receive precepts. Kumārajīva said, 'The rites say one should come to learn.' So, Yìkāng went to the temple to respectfully receive the precepts. Yìkāng presented Kumārajīva with a sable coat, which Kumārajīva often used as a cushion. Yìkāng secretly sent someone to buy the coat for 30,000 coins. Kumārajīva said, 'Although this garment is not suitable for me to wear, since it was given by the Prince of Pengcheng, I cannot discard it.' Yìkāng was even more respectful after hearing this. Xiè Língyùn (name) was very fond of Buddhist principles and understood many local dialects and customs. He once consulted Kumārajīva on the pronunciation of words in the scriptures, and Kumārajīva wrote the Fourteen Sound Explanations because of this, making the phonetics of Sanskrit and Chinese clear. In the sixteenth year of the Yuánjiā era, Kumārajīva, without illness, told everyone, 'I am about to depart.' Then he faced west, joined his palms, and passed away. He was eighty-five years old.

Dharmamaster Tánhéng (name), a native of Hedong, became a monk under Master Huìyuǎn's guidance in his childhood. At the young age of thirteen, he was already able to lecture on the scriptures, and he was versed in both internal and external texts. His virtue was pure and solitary, and people admired him. Often, herds of deer would tamely gather around his seat. Since entering Mount Lu, he had devoted himself to the practice of Pure Land Dharma. In the fourteenth year of the Yìxī era, he sat upright, joined his palms, and loudly recited the Buddha's name before passing away. He was seventy-two years old.

Dharmamaster Dàobǐng (name), a native of Yingchuan, whose lay surname was Chen, became a monk as a child and was a disciple of Master Huìyuǎn. He was well-versed in the sutras and vinaya, and also understood the teachings of Zhuangzi and Laozi. His aspirations were lofty, and his words matched his actions. He was wholeheartedly devoted to the Samadhi of Buddha Recitation without interruption. In the fourteenth year of the Yìxī era, Wang Qián (name), the governor of Yuzhang, visited the mountain and requested him to be the abbot of the mountain, succeeding Master Huìyuǎn's position. Everyone regarded him as the Dharma heir of Master Huìyuǎn and respected him. In the twelfth year of the Yuánjiā era, he gathered everyone to recite the Buddha's name, and then he passed away while seated. He was seventy-one years old.

Dharmamaster Tánshēn (name), a native of Guangling, became a monk under Master Huìyuǎn's guidance in his childhood. He diligently practiced the Pure Land Dharma and was also skilled in lecturing on the scriptures. His commentary on the Vimalakirti Sutra circulated in the world. He often wrote the Treatise on Success and Failure to clarify

宿修。述蓮社錄以記往生。又能別識鳥獸毛色俊鈍之性。洞曉草木枝幹甘苦之味。妙盡其理。人知其有密證云。元嘉十七年集眾謂曰。自建寺以來至此五十年。吾之西行最在其後。即加趺唸佛百聲。閉息遂絕。春秋八十。

法師道敬。瑯邪王氏。祖凝之刺江州。遂從遠公出家。年十七博通經論日記萬言。每嘆戒律終身難全。愿凈六根但稟一戒。以為得度之要。遠公知其堅正許之。篤志唸佛蚤夜勿替。遠公歸寂。乃入若邪山。宋永初元年謂眾曰。先師見命吾其行矣。即端坐唱佛而化。眾見光明滿室。彌時方滅。春秋五十二。

法師佛馱耶舍(晉言覺明)罽賓國婆羅門種。有沙門至其家乞食。父本外道怒毆之。遂手足攣躄(音聯壁手拘足跛也)巫師謂曰。坐犯賢聖。即請此沙門悔過。旬日乃瘳。因令耶捨出家。時年十三隨師行曠野與虎遇。耶舍曰。虎已飽必不傷人。前行中道果見余骸。至十五誦經日至萬言以分衛廢業為憂(梵語分衛晉言乞食)一羅漢來代乞食。年十九誦經滿數百萬言。性度蕳傲不為諸人重。至三十猶為沙彌。復從舅氏學五明論世間法術(內眾外道皆有五明。內五明者。一聲明。二醫方明。三咒術明。四工巧明。五因明。外五明者。前四並同。后一是符印明)至沙勒國待遇隆厚。既而羅什至。

【現代漢語翻譯】 現代漢語譯本：宿修，他撰寫《蓮社錄》來記錄往生者。他還能辨別鳥獸毛色的優劣和遲鈍的性情，通曉草木枝幹的甘苦味道，對其中的道理理解得非常透徹。人們知道他有秘密的證悟。元嘉十七年，他召集眾人說：『自從建立寺廟以來，到如今已經五十年了，我往生西方極樂世界就在最近了。』說完就結跏趺坐，唸佛百聲，閉氣而逝，享年八十歲。 道敬法師，是瑯邪王氏的後人。他的祖父王凝之曾任江州刺史，因此他跟隨慧遠大師出家。十七歲時，他就博通經論，每天能記住上萬字。他常常嘆息說，戒律終身難以完全遵守，希望清凈六根，只稟受一戒，作為得度的關鍵。慧遠大師知道他意志堅定純正，就答應了他。他專心念佛，早晚不停歇。慧遠大師圓寂后，他就進入若邪山。宋永初元年，他對眾人說：『先師告訴我，我該走了。』說完就端坐唱佛而逝。眾人看見光明充滿房間，很久才消失，享年五十二歲。 佛馱耶舍法師（晉語意為覺明），是罽賓國婆羅門種姓的人。有沙門到他家乞食，他的父親原本信奉外道，憤怒地毆打沙門，於是他的手腳就攣縮跛瘓。巫師說：『這是冒犯了賢聖。』於是請那位沙門來懺悔，十天後才痊癒。因此讓他耶捨出家。當時他十三歲，跟隨師父行走在曠野中，遇到了老虎。耶舍說：『老虎已經吃飽了，一定不會傷害人。』繼續向前走，在路中間果然看見了剩下的骸骨。十五歲時，誦經每天達到上萬字，他擔心因為乞食而耽誤學業（梵語分衛，晉語意為乞食），一位羅漢就來代替他乞食。十九歲時，誦經達到數百萬字。他天性高傲，不被眾人看重。到了三十歲還是沙彌。他又向舅舅學習五明論和世間法術（內道和外道都有五明。內五明是：一、聲明；二、醫方明；三、咒術明；四、工巧明；五、因明。外五明是：前四種相同，第五種是符印明）。到了沙勒國，受到隆重的待遇。不久鳩摩羅什也到了。

【English Translation】 English version: Su Xiu, he compiled the 'Lotus Society Records' to record those reborn in the Pure Land. He could also distinguish the quality and dullness of birds' and animals' fur colors, and understood the sweet and bitter tastes of plants' branches and trunks, comprehending the principles thoroughly. People knew he had secret realizations. In the seventeenth year of Yuanjia, he gathered the people and said, 'Since the establishment of the temple, it has been fifty years. My rebirth in the Western Pure Land is imminent.' After saying this, he sat in the lotus position, recited the Buddha's name a hundred times, and passed away after ceasing his breath, at the age of eighty. Dào Jìng, the Dharma Master, was from the Wang family of Langye. His grandfather, Wang Ningzhi, served as the governor of Jiangzhou, so he followed Master Huiyuan to become a monk. At the age of seventeen, he was well-versed in scriptures and treatises, and could memorize ten thousand words a day. He often lamented that it was difficult to fully observe the precepts throughout his life, and hoped to purify the six senses by receiving only one precept as the key to liberation. Master Huiyuan knew that he was firm and upright in his will, so he agreed. He devoted himself to reciting the Buddha's name, morning and night without ceasing. After Master Huiyuan passed away, he entered Mount Ruoxie. In the first year of Yongchu in the Song Dynasty, he said to the people, 'My teacher has told me that I should go.' After saying this, he sat upright and chanted the Buddha's name and passed away. The people saw light filling the room, which disappeared after a long time, at the age of fifty-two. The Dharma Master Buddhayasha (覺明, meaning 'Awakened Brightness' in Chinese), was from the Brahmin caste of the country of Kipin (罽賓國). A Shramana (沙門) came to his house to beg for food, and his father, who originally believed in external paths, angrily beat the Shramana, so his hands and feet became contracted and crippled (攣躄). The witch doctor said, 'This is an offense against the virtuous and holy.' So he asked the Shramana to repent, and he recovered after ten days. Therefore, he let Yashas (耶舍) become a monk. At that time, he was thirteen years old, and he followed his teacher in the wilderness and encountered a tiger. Yashas said, 'The tiger is already full and will not hurt people.' Continuing forward, he saw the remaining bones in the middle of the road. At the age of fifteen, he recited scriptures up to ten thousand words a day, and he was worried that begging for food would delay his studies (梵語分衛, 'Pinda' in Sanskrit, meaning 'begging for food' in Chinese). An Arhat (羅漢) came to beg for food in his place. At the age of nineteen, he recited millions of words of scriptures. He was naturally arrogant and not valued by the people. At the age of thirty, he was still a Shramanera (沙彌). He also learned the Five Vidyas (五明論) and worldly magic from his uncle (both internal and external paths have the Five Vidyas. The internal Five Vidyas are: 1. Shabda-vidya (聲明), 2. Chikitsa-vidya (醫方明), 3. Mantra-vidya (咒術明), 4. Shilpa-karma-sthana-vidya (工巧明), 5. Hetu-vidya (因明). The external Five Vidyas are: the first four are the same, and the fifth is the science of talismans and seals (符印明)). When he arrived in Shache country (沙勒國), he received generous treatment. Soon Kumarajiva (鳩摩羅什) also arrived.

乃從學阿毗曇論十誦律。什隨母反龜茲。師遂留止行化。符堅遣呂光伐龜茲執羅什。師聞嘆曰。我與羅什未盡懷抱。今忽羈虜相見何期。后十年師東至龜茲盛弘法化。羅什在姑臧遣信要之。師恐國人止其行。取清水以藥投之。咒數十言。與弟子洗足即夜便發。比旦行數百里。追之不及。問弟子何所覺耶。答曰。惟聞疾風流響。兩目有淚。師又咒水洗足乃止。既達姑臧。什已入長安。聞姚主逼以妾媵(音孕送女從嫁)嘆曰。羅什如好綿纊。何可使入棘林。羅什勸姚主遣使迎師。既至別立省寺于逍遙園。四事供養一無所受。時至分衛一食而已。時羅什譯出十住經。師更相徴決辭理方定。師髭赤善解毗婆沙論。時人號赤髭論主。秦弘始中譯出四分律(四十四卷)長阿含經(二十二卷)義熙八年來廬山入社。后辭還本國。自罽賓以虛空藏經一卷寄商客至涼州。法師佛馱跋陀羅(晉言覺賢)姓釋迦。迦維羅衛國人。甘露飯王苗末也。幼亡父母。出家為沙彌。年十六博學群經深達禪律。常與僧伽達多共遊罽賓。達多閉戶禪坐。忽見師來云。暫往兜率致敬彌勒。言訖便隱。后益見其神變。敬心祈問方知得不還果。時姚秦沙門智嚴至罽賓。睹法眾清凈。慨然東顧曰。吾諸同輩未遇真匠。將何發悟。即諮詢于眾。孰能遂我祈請流化東土。

【現代漢語翻譯】 現代漢語譯本 於是他跟隨學習《阿毗曇論》和《十誦律》。鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）跟隨母親返回龜茲（Kucha，古代西域的一個王國）。這位法師便留在當地弘揚佛法。苻堅（Fu Jian，前秦的皇帝）派遣呂光（Lü Guang，前秦的將軍）攻打龜茲並抓獲了鳩摩羅什。法師聽到后嘆息道：『我與鳩摩羅什未能盡情傾訴心懷，如今忽然被囚禁，相見之日遙遙無期。』 十年後，這位法師向東到達龜茲，大力弘揚佛法。鳩摩羅什在姑臧（Guzang，古代的一個地名，在今甘肅武威一帶）派人送信邀請他。法師擔心國人阻止他前往，便取來清水，用藥物投入其中，唸誦了幾十句咒語，讓弟子們洗腳，當晚就出發了。到天亮時已經走了數百里。追趕的人沒能追上。法師問弟子們有什麼感覺。弟子們回答說：『只聽到疾風呼嘯的聲音，兩眼流淚。』法師又用咒過的水洗腳，這才停止。到達姑臧后，鳩摩羅什已經進入長安（Chang'an，古代的都城，今西安）。 聽說姚興（Yao Xing，後秦的皇帝）用女色逼迫鳩摩羅什，法師嘆息道：『鳩摩羅什就像美好的棉絮，怎麼能讓他進入荊棘叢林呢？』鳩摩羅什勸說姚興派使者迎接這位法師。到達長安后，專門在逍遙園（Xiaoyao Garden，長安的一座園林）設立省寺（Sheng Temple，寺廟的名稱）。對他的各種供養，他一概不接受，只是到吃飯的時候才出去乞食。當時鳩摩羅什正在翻譯《十住經》（Dasabhūmika Sūtra，佛教經典），法師和他互相商榷，反覆討論，辭義才最終確定。 這位法師鬍鬚是紅色的，擅長講解《毗婆沙論》（Vibhasa，佛教論書）。當時的人稱他為『赤髭論主』。在後秦弘始年間，他翻譯出了《四分律》（Dharmaguptaka-vinaya，佛教戒律，共四十四卷）和《長阿含經》（Dīrgha Āgama，佛教經典，共二十二卷）。義熙八年（公元412年）來到廬山（Mount Lu，位於江西省），加入了社團。後來辭別返回本國。從罽賓（Kashmir，古代的克什米爾地區）用一卷《虛空藏經》（Ākāśagarbha Sūtra，佛教經典）寄給商人，帶到涼州（Liangzhou，古代的一個地名，在今甘肅武威一帶）。 法師佛馱跋陀羅（Buddhabhadra，意為覺賢）姓釋迦（Sakya，釋迦族），是迦維羅衛國（Kapilavastu，釋迦牟尼的故鄉）人，甘露飯王（Amritodana，釋迦牟尼的叔父）的後代。幼年時父母雙亡，出家做了沙彌（Śrāmaṇera，小乘佛教出家男子）。十六歲時博學各種經典，深入瞭解禪定和戒律。他經常與僧伽達多（Samghadatta，一位僧人）一同遊歷罽賓。僧伽達多閉門禪坐時，忽然看見這位法師前來，說：『我暫時去兜率天（Tushita Heaven，彌勒菩薩居住的凈土）拜見彌勒菩薩（Maitreya，未來佛）。』說完就消失了。後來更加看到他的神通變化，心懷敬意地祈求詢問，才知道他已經證得了不還果（Anāgāmin，佛教修行的一個果位）。 當時，後秦的沙門智嚴（Zhiyan，一位僧人）來到罽賓，看到僧團清凈，感慨地向東望去，說：『我的同伴們還沒有遇到真正的導師，將如何啓發覺悟呢？』於是向大眾諮詢，誰能夠完成他的祈願，將佛法流傳到東土。

【English Translation】 English version Then he followed and studied the Abhidhamma and the Daśa-bhāṇavāra-vinaya. Kumārajīva (a famous translator of Buddhist scriptures) returned to Kucha (an ancient kingdom in the Western Regions) with his mother. The Dharma master then stayed there to propagate the Dharma. Fu Jian (the emperor of the Former Qin) sent Lü Guang (a general of the Former Qin) to attack Kucha and capture Kumārajīva. Upon hearing this, the Dharma master sighed, 'I have not fully expressed my feelings to Kumārajīva, and now he is suddenly imprisoned. When will we meet again?' Ten years later, this Dharma master traveled east to Kucha and vigorously promoted the Dharma. Kumārajīva, in Guzang (an ancient place name, in the vicinity of present-day Wuwei, Gansu), sent a messenger to invite him. Fearing that the people of the country would prevent him from going, the Dharma master took clear water, put medicine into it, and chanted dozens of mantras. He had his disciples wash their feet, and they set off that night. By dawn, they had traveled hundreds of miles. Those who chased after them could not catch up. The Dharma master asked his disciples what they felt. The disciples replied, 'We only heard the sound of the swift wind and tears flowed from our eyes.' The Dharma master then washed his feet again with the enchanted water, and only then did it stop. After arriving in Guzang, Kumārajīva had already entered Chang'an (the ancient capital, present-day Xi'an). Hearing that Yao Xing (the emperor of the Later Qin) was forcing Kumārajīva with women, the Dharma master sighed, 'Kumārajīva is like fine cotton; how can he be made to enter a thorny forest?' Kumārajīva persuaded Yao Xing to send an envoy to welcome this Dharma master. After arriving in Chang'an, a Sheng Temple (name of the temple) was specially established in Xiaoyao Garden (a garden in Chang'an). He refused all kinds of offerings made to him, only going out to beg for food when it was time to eat. At that time, Kumārajīva was translating the Dasabhūmika Sūtra (a Buddhist scripture), and the Dharma master consulted with him, repeatedly discussing it until the wording was finally settled. This Dharma master had a red beard and was skilled at explaining the Vibhasa (a Buddhist treatise). People at the time called him 'Red-Bearded Master of the Vibhasa'. During the Hongshi era of the Later Qin, he translated the Dharmaguptaka-vinaya (Buddhist precepts, 44 volumes) and the Dīrgha Āgama (Buddhist scripture, 22 volumes). In the eighth year of Yixi (412 AD), he came to Mount Lu (located in Jiangxi Province) and joined the community. Later, he bid farewell and returned to his country. From Kashmir (ancient Kashmir region), he sent a volume of the Ākāśagarbha Sūtra (Buddhist scripture) to a merchant, who brought it to Liangzhou (an ancient place name, in the vicinity of present-day Wuwei, Gansu). The Dharma master Buddhabhadra (meaning 'Wise and Virtuous') was of the Sakya (Shakya clan) lineage, a native of Kapilavastu (the hometown of Shakyamuni), and a descendant of King Amritodana (Shakyamuni's uncle). He lost his parents at a young age and became a Śrāmaṇera (novice monk). At the age of sixteen, he was learned in various scriptures and deeply understood meditation and precepts. He often traveled with Samghadatta (a monk) in Kashmir. When Samghadatta was meditating behind closed doors, he suddenly saw this Dharma master coming and saying, 'I am temporarily going to Tushita Heaven (the pure land where Maitreya Bodhisattva resides) to pay respects to Maitreya (the future Buddha).' After saying this, he disappeared. Later, he saw his supernatural transformations even more, and with reverence, he inquired and learned that he had attained the state of Anāgāmin (a stage of Buddhist practice). At that time, the śrāmaṇa Zhiyan (a monk) of the Later Qin came to Kashmir, and seeing the purity of the sangha, he sighed and looked eastward, saying, 'My companions have not yet encountered a true teacher; how will they be enlightened?' Therefore, he consulted the assembly, asking who could fulfill his prayer and spread the Dharma to the Eastern Land.

僉應之曰。跋陀羅其人也。嚴乃要師裹糧而行。經歷諸國。至交趾附舶循海。達于青州東萊。聞鳩摩羅什在長安。即往從之。秦太子泓請師于東宮。集眾說法。與羅什論色空義。師曰。汝只說得果中色空不說得因中色空。什問何謂。師曰。一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。往復數番。羅什罔測。秦主興供僧三千。盛修人事。而師禪靜自守。忽謂弟子曰。吾見本國五舶俱發。眾謂妄言。因共擯棄。乃與弟子慧嚴慧觀四十餘人俱發至廬山香谷。𦭞舍而居(𦭞蒲昌切。詩召伯所𦭞。注草舍)時會蓮社。遠公謂師被擯。過由門人。懸記五舶于律無犯。即遣弟子曇邕致書秦主。為其解擯。乃請師東林譯出禪數諸經。自是江東始耽禪悅。師志在游化。西適江陵持缽分衛。果見天竺五舶至此。后還都立道場寺。先是支法領于于闐。得華嚴梵本三萬六千偈。未經宣譯。義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。請師為主譯。與沙門法業慧義惠嚴慧觀等為筆授。譯成六十卷。有二青衣旦從池出灑掃研墨。師先後譯出觀佛三昧經般泥洹經修行方便論及法顯所得大僧祇律凡十五部。宋元嘉六年唸佛而化。塔于廬山北嶺。

劉程之。字仲思。彭城人漢楚元王之後。妙善老莊旁通百氏。少孤事母以

【現代漢語翻譯】 現代漢語譯本 眾人迴應說：『跋陀羅（尊稱，意為賢者）就是那個人。』於是慧嚴準備好乾糧，邀請跋陀羅一起出發。他們途經許多國家，到達交趾（今越南北部），然後搭船沿海北上，到達青州東萊（今山東省萊州市）。慧嚴聽說鳩摩羅什（著名佛教學者和翻譯家）在長安（今陜西省西安市），就前去拜訪他。 秦太子（指後秦的太子）泓（音hóng）邀請慧嚴到東宮，聚集僧眾講法。慧嚴與鳩摩羅什辯論色空（佛教哲學概念，指物質現象和空性的關係）的意義。慧嚴說：『你只說得出果中的色空，說不出因中的色空。』鳩摩羅什問：『什麼叫做因中的色空？』慧嚴說：『一微（極小的物質單位）空，所以眾微（所有微小物質單位）空；眾微空，所以一微空。一微空中沒有眾微，眾微空中沒有一微。』這樣往復辯論多次，鳩摩羅什也無法測知其深意。 秦主（指後秦的君主）興（指姚興）供養僧人三千，隆重地進行各種供養活動。而慧嚴禪修靜坐，堅持自己的修行方式。他忽然對弟子們說：『我看見本國（指印度）的五艘商船都出發了。』眾人認為這是妄語，於是共同排斥他。於是慧嚴與弟子慧嚴、慧觀等四十餘人一起出發，到達廬山香谷，居住在簡陋的草舍里（𦭞舍，指草舍）。當時正值蓮社（佛教社團）聚會，慧遠（東晉時期高僧）認為慧嚴被排斥，過錯在於他的門人，並預先記錄了五艘商船，認為在戒律上沒有違犯，於是派遣弟子曇邕（音yōng）致書秦主，為慧嚴解除排斥。於是邀請慧嚴到東林寺（廬山東林寺）翻譯禪數（禪修方法）等經典。從此，江東（長江以東地區）開始盛行禪悅（禪修帶來的喜悅）。 慧嚴志在遊歷教化，向西前往江陵（今湖北省荊州市），持缽乞食。果然看見天竺（古印度）的五艘商船到達這裡。後來回到都城（指建康，今江蘇省南京市）建立道場寺。此前，支法領（人名）在於闐（今新疆和田地區）得到《華嚴經》的梵文原本三萬六千偈（佛教詩歌），尚未翻譯。義熙（東晉年號）十四年，吳郡內史（官名）孟顗（音yǐ），右衛將軍（官名）褚叔度（人名），邀請慧嚴主持翻譯。與沙門（出家僧人）法業、慧義、慧嚴、慧觀等擔任筆受（記錄和整理）。譯成六十卷。有二個青衣（穿青色衣服的侍者）每天早上從池中出來，灑掃地面，研磨墨汁。 慧嚴先後翻譯出《觀佛三昧經》、《般泥洹經》、《修行方便論》以及法顯（東晉時期高僧）所得的《大僧祇律》等共十五部。宋元嘉（南朝宋年號）六年，慧嚴唸佛而逝。塔葬于廬山北嶺。 劉程之（人名），字仲思，彭城（今江蘇省徐州市）人，是漢楚元王（劉交）的後代。精通老莊學說，廣泛涉獵諸子百家。年少時失去父親，侍奉母親以盡孝道。

【English Translation】 English version Everyone responded in unison, saying, 'Bhadra (a title of respect, meaning 'virtuous one') is the person.' Thereupon, Huiyan prepared provisions and invited Bhadra to travel together. They passed through various countries, reaching Jiaozhi (present-day northern Vietnam), and then sailed along the sea to Qingzhou Donglai (present-day Laizhou, Shandong Province). Hearing that Kumarajiva (a renowned Buddhist scholar and translator) was in Chang'an (present-day Xi'an, Shaanxi Province), Huiyan went to visit him. Prince Hong (referring to the crown prince of the Later Qin dynasty) invited Huiyan to the Eastern Palace, gathered monks to preach the Dharma. Huiyan debated with Kumarajiva on the meaning of 'form and emptiness' (a Buddhist philosophical concept referring to the relationship between material phenomena and emptiness). Huiyan said, 'You can only explain the 'form and emptiness' in the result, but not the 'form and emptiness' in the cause.' Kumarajiva asked, 'What is the 'form and emptiness' in the cause?' Huiyan said, 'One subtle particle is empty, therefore all subtle particles are empty; all subtle particles are empty, therefore one subtle particle is empty. In one subtle particle, there are no many subtle particles; in many subtle particles, there is no one subtle particle.' They debated back and forth several times, but Kumarajiva could not fathom its profound meaning. The Qin ruler (referring to Yao Xing, the ruler of the Later Qin dynasty) provided offerings to three thousand monks and lavishly conducted various acts of offering. However, Huiyan practiced meditation and maintained his own way of cultivation. He suddenly said to his disciples, 'I see five merchant ships from my country (referring to India) all setting sail.' The people thought this was nonsense and jointly rejected him. Thereupon, Huiyan, along with his disciples Huiyan, Huiguan, and more than forty others, set out together and arrived at Xiang Valley in Mount Lu, residing in simple thatched huts (𦭞舍, referring to thatched huts). At that time, the Lotus Society (a Buddhist community) was gathering, and Huiyuan (a prominent monk of the Eastern Jin dynasty) believed that Huiyan's rejection was due to the fault of his disciples, and he recorded the five merchant ships in advance, believing that there was no violation of the precepts. Therefore, he sent his disciple Tanyong to write a letter to the Qin ruler to lift the rejection of Huiyan. Then, he invited Huiyan to Donglin Temple (Donglin Temple in Mount Lu) to translate the scriptures on meditation methods. From then on, the Jiangdong region (the area east of the Yangtze River) began to flourish with the joy of meditation. Huiyan was determined to travel and teach, heading west to Jiangling (present-day Jingzhou, Hubei Province), carrying his alms bowl to beg for food. Sure enough, he saw five merchant ships from Tianzhu (ancient India) arriving there. Later, he returned to the capital (referring to Jiankang, present-day Nanjing, Jiangsu Province) and established the Daochang Temple. Prior to this, Zhi Faling (a person's name) obtained a Sanskrit original of the Avatamsaka Sutra with 36,000 verses in Yutian (present-day Hotan, Xinjiang), which had not yet been translated. In the fourteenth year of Yixi (an era name of the Eastern Jin dynasty), Meng Yi (an official's name), the Prefect of Wu Commandery, and Chu Shudu (a person's name), the General of the Right Guard, invited Huiyan to preside over the translation. The monks Fanye, Huiyi, Huiyan, and Huiguan served as scribes (recording and organizing). It was translated into sixty volumes. Two attendants in blue robes would come out of the pond every morning, sweeping the ground and grinding ink. Huiyan successively translated fifteen works, including the Sutra on the Samadhi of Visualizing the Buddha, the Parinirvana Sutra, the Treatise on the Expedient Means of Practice, and the Mahasanghika Vinaya obtained by Faxian (a prominent monk of the Eastern Jin dynasty). In the sixth year of Yuanjia (an era name of the Southern Song dynasty), Huiyan passed away while reciting the Buddha's name. His stupa was built on the northern ridge of Mount Lu. Liu Chengzhi (a person's name), courtesy name Zhongsi, was from Pengcheng (present-day Xuzhou, Jiangsu Province), a descendant of Liu Jiao, the Prince of Chu of the Han dynasty. He was proficient in the teachings of Laozi and Zhuangzi and had a broad understanding of various schools of thought. He lost his father at a young age and served his mother with filial piety.

孝聞。自負其才不預時俗。初解褐為府參軍。謝安劉裕嘉其賢相推薦。皆力辭。性好佛理。乃之廬山傾心自托。遠公曰。官祿巍巍欲何不為。答曰。君臣相疑吾何為之。劉裕以其不屈。乃旌其號曰遺民。及雷次宗周續之宗炳張詮畢穎之等。同來廬山。遠公謂曰。諸君之來豈宜忌凈土之遊乎。程之乃镵石為誓文以志其事(文見廬山集)遂于西林澗北別立禪坊。養志安貧。精研玄理。兼持禁戒。宗張等咸難仰之。嘗貽書關中與什肇。揚搉經義。著唸佛三昧詩。以見專念坐禪之意。始涉半載。即于定中見佛光照地皆作金色。居十五年于正念佛中。見阿彌陀佛玉豪光照垂手慰接。程之曰。安得如來為我摩頂覆我以衣。俄而佛為摩頂引袈裟以披之。他日唸佛。又見入七寶池蓮青白其水湛湛。有人項有圓光胸出卍子(卍音萬是佛具萬德之相)指池水曰。八功德水汝可飲之。程之飲水甘美。及寤猶覺異香發於毛孔。乃自慰曰。吾凈土之緣至矣。復請僧轉法華經近數百遍。后時廬阜諸僧畢集。程之對像焚香再拜。而祝曰。我以釋迦遺教。故知有阿彌陀佛。此香先當供養釋迦牟尼如來。次供阿彌陀佛。複次供妙法華經。所以得生凈土由此經功德。愿令一切有情俱生凈土。即與眾別。臥床上面西合手氣絕。敕子雍積土為墳勿用棺槨。時義熙

【現代漢語翻譯】 現代漢語譯本： 孝聞，他自恃才華，不願與世俗同流合污。起初被授予府參軍的官職，謝安、劉裕都讚賞他的賢能，並推薦他，但他都堅決推辭。他生性喜愛佛理，於是前往廬山，全心身地寄託於此。慧遠大師（遠公）問他說：『官位俸祿如此顯赫，你有什麼不願意做的呢？』孝聞回答說：『君臣之間互相猜疑，我為什麼要去做官呢？』劉裕因為他堅貞不屈，就表彰他為『遺民』。後來，雷次宗、周續之、宗炳、張詮、畢穎之等人，一同來到廬山。慧遠大師對他們說：『各位前來，難道不應該一同遊歷凈土嗎？』程之於是鑿石為文，立下誓言來記載這件事（誓文收錄在《廬山集》中）。於是在西林澗北邊另外建立禪房，修身養性，安於貧困，精研玄妙的佛理，同時嚴持戒律。宗炳等人對他都非常敬佩。他曾經寫信給關中的鳩摩羅什（什）和僧肇（肇），闡揚經義，並著有《唸佛三昧詩》，來表明他專心念佛坐禪的心意。開始唸佛不到半年，就在禪定中見到佛光照耀大地，全都變成金色。居住十五年後，在正念佛時，見到阿彌陀佛的玉毫光照耀，垂下手來安慰接引他。程之說：『我怎麼才能讓如來為我摩頂，用衣服覆蓋我呢？』不久，佛就為他摩頂，並用袈裟披在他身上。其他日子唸佛時，又見到自己進入七寶池，蓮花呈現青白色，池水清澈湛藍。有一個人頭頂有圓光，胸前顯現卍字（卍音萬，是佛具萬德之相），指著池水說：『這是八功德水，你可以飲用它。』程之飲用池水，感到甘甜美好，醒來后仍然覺得奇異的香氣從毛孔中散發出來。於是他說：『我往生凈土的因緣到了！』他又請僧人誦讀《妙法蓮華經》近數百遍。後來，廬山的眾僧都聚集在一起，程之對著佛像焚香，再次拜謝，並祝願說：『我因為釋迦牟尼佛的遺教，所以知道有阿彌陀佛。這香先應當供養釋迦牟尼如來，其次供養阿彌陀佛，再次供養《妙法蓮華經》。我之所以能夠往生凈土，是因為這部經的功德。愿一切有情眾生都能一同往生凈土。』隨即與眾人告別，臥在床上，面向西方，合掌而逝。他囑咐兒子程雍用土堆積成墳墓，不要使用棺槨。當時是義熙年間。

【English Translation】 English version: Xiao Wen, confident in his talent, refused to conform to worldly customs. Initially appointed as a military advisor, Xie An and Liu Yu both praised his virtue and recommended him, but he firmly declined. He had a natural inclination towards Buddhist principles, so he went to Mount Lu, entrusting himself wholeheartedly to it. Master Huiyuan (Yuangong) asked him, 'Official positions and salaries are so prominent, what is it that you are unwilling to do?' Xiao Wen replied, 'If there is mutual suspicion between ruler and subject, why should I serve?' Liu Yu, because of his unyielding integrity, honored him as a 'Remnant of the Previous Dynasty'. Later, Lei Cizong, Zhou Xuzhi, Zong Bing, Zhang Quan, Bi Yingzhi, and others came to Mount Lu together. Master Huiyuan said to them, 'Now that you have come, shouldn't you also journey to the Pure Land?' Cheng Zhi then carved a text on stone, making a vow to record this matter (the vow is included in the 'Lushan Collection'). Thus, he established a separate meditation chamber north of the West Forest Stream, cultivating his character, content with poverty, diligently studying profound Buddhist principles, and strictly observing precepts. Zong Bing and others all admired him greatly. He once wrote letters to Kumarajiva (Shi) and Sengzhao (Zhao) in Guanzhong, expounding on the meaning of the scriptures, and composed the 'Samadhi Poems on Mindfulness of Buddha' to express his intention of focusing on mindfulness of Buddha and meditation. Less than half a year after beginning to practice, he saw in meditation the Buddha's light illuminating the earth, all turning golden. After living there for fifteen years, while mindfully reciting the Buddha's name, he saw Amitabha Buddha's radiant light shining, extending a hand to comfort and receive him. Cheng Zhi said, 'How can I have the Tathagata rub my head and cover me with his robe?' Soon, the Buddha rubbed his head and draped a kasaya over him. On other days, while reciting the Buddha's name, he saw himself entering the Seven Treasure Pond, the lotuses appearing blue and white, the water clear and serene. A person with a halo around his head and a swastika (卍, pronounced wan, a symbol of the Buddha's myriad virtues) on his chest pointed to the water and said, 'This is the water of the Eight Meritorious Qualities, you may drink it.' Cheng Zhi drank the water, feeling it sweet and delicious, and upon awakening, still felt a strange fragrance emanating from his pores. Thus, he said, 'My karmic connection to the Pure Land has arrived!' He also requested monks to recite the 'Wonderful Dharma Lotus Sutra' nearly hundreds of times. Later, all the monks of Mount Lu gathered together, Cheng Zhi burned incense before the Buddha image, bowed again, and prayed, 'Because of Shakyamuni Buddha's teachings, I know there is Amitabha Buddha. This incense should first be offered to Shakyamuni Tathagata, then to Amitabha Buddha, and then to the 'Wonderful Dharma Lotus Sutra'. The reason I can be reborn in the Pure Land is due to the merit of this sutra. May all sentient beings be reborn in the Pure Land together.' Then he bid farewell to everyone, lay on his bed, faced west, joined his palms, and passed away. He instructed his son Cheng Yong to pile earth to make a grave, without using a coffin. This was during the Yixi era.

六年也。春秋五十九(廬山集載感應事蹟甚詳)。

張野。字萊民。居尋陽柴桑。與淵明有婚姻契。野學兼華梵。尤善屬文。性孝友田宅悉推與弟。一味之甘與九族共。州舉秀才。南中郎府功曹州治中徴拜散騎常侍。俱不就。入廬山依遠公。與劉雷同尚凈業。及遠公卒。謝靈運為銘。野為序首稱門人。世服其義。義熙十四年與家人別。入室端坐而逝。春秋六十九。

周續之。字道祖。雁門人。父後過江因居豫章。八歲喪母哀慼過於成人。十二詣范寧受業。通五經五緯。時號十經童子。養志閑居窮研老易。公卿交辟無所就。入廬山事遠公預蓮社。以為身不可遺。余累宜絕。遂終身不娶。布衣蔬食。劉毅鎮姑熟命為撫軍。復辟太學博士。俱不就。以嵇康高士傳得出處之正。為之註釋。宋武帝北伐。太子居守。迎館安樂寺入講禮。月餘復還山。江州太守劉柳薦于武帝辟太尉掾不就。武帝踐祚召至都間館東郭外。乘輿行幸問禮經。傲不可長。與我九齡。射于矍圃三義。辨析精異。上甚說。或問身為處士。時踐王廷何也。答曰。心馳魏𨷂者。以江湖為桎梏。情致兩忘者。市朝亦巖穴耳。時號通隱先生。續之素患風痹不復堪講。乃移病鐘山。景平元年卒。春秋六十七。

張詮。字秀碩。野之族子也。尚情高逸酷

【現代漢語翻譯】 現代漢語譯本： 六年過去了。春秋五十九（廬山集記載的感應事蹟非常詳細）。

張野，字萊民，居住在尋陽柴桑。與陶淵明有姻親關係。張野的學識兼通華夏和佛家的經典，尤其擅長寫作。他天性孝順友愛，將田地住宅全部讓給弟弟，即使是一點美味也與家族中的人分享。州里推舉他為秀才，南中郎府聘請他為功曹，州里任命他為治中，朝廷徵召他為散騎常侍，他都沒有就任。後來他進入廬山，依止慧遠大師，與劉雷一同修習凈土法門。慧遠大師去世后，謝靈運為他撰寫銘文，張野為銘文作序，自稱是慧遠大師的門人，世人都敬佩他的道義。義熙十四年，他與家人告別，在房間里端坐而逝，享年六十九歲。

周續之，字道祖，雁門人。他的父親後來過江，因此居住在豫章。八歲時喪母，哀傷悲痛超過了成年人。十二歲時拜范寧為師，學習五經五緯，當時被稱為『十經童子』。他潛心隱居，深入研究老子和易經。公卿大臣多次徵召他，他都沒有就任。後來他進入廬山，侍奉慧遠大師，參與蓮社的活動。他認為身體不可遺棄，其餘的拖累應該斷絕，於是終身不娶，身穿布衣，吃粗茶淡飯。劉毅鎮守姑孰時，任命他為撫軍，又徵召他為太學博士，他都沒有就任。他認為嵇康的《高士傳》闡明了出仕和隱退的正道，於是為之註釋。宋武帝北伐時，太子留守，迎接他到安樂寺講授禮儀，一個月后又返回山中。江州太守劉柳向宋武帝推薦他，徵召他為太尉掾，他沒有就任。宋武帝即位后，召他到都城，住在東郭外。皇帝親自駕臨，向他詢問禮經。皇帝認為他傲慢不可助長，說：『他與我年齡相差九歲。』在矍圃射箭，他能精闢地辨析三義。皇帝非常高興。有人問他：『身為隱士，卻時常出入朝廷，這是為什麼呢？』他回答說：『心懷魏闕的人，認為江湖是束縛；情致兩忘的人，認為市朝也是山洞。』當時人們稱他為『通隱先生』。周續之原本患有風痹，不能再講學，於是移居到鐘山養病。景平元年去世，享年六十七歲。

張詮，字秀碩，是張野的族侄，崇尚情操高尚，酷愛隱逸。

【English Translation】 English version: Six years passed. He was fifty-nine years old. (The Lushan Collection contains very detailed accounts of his responsive deeds).

Zhang Ye, styled Laimin, lived in Chaisang, Xunyang. He had a marital connection with Yuanming (Tao Yuanming). Ye's learning encompassed both Chinese and Buddhist classics, and he was particularly skilled in writing. By nature, he was filial and fraternal, giving all his fields and residences to his younger brother, sharing even a single delicacy with his entire clan. The state recommended him as a 'Promising Talent' (Xiucai), the Southern Central Army Command appointed him as a 'Meritorious Officer' (Gongcao), the state appointed him as a 'Chief Administrator' (Zhizhong), and the court summoned him as a 'Consultant Attendant' (Sanqi Changshi), but he did not accept any of these positions. Later, he entered Mount Lu, relying on Master Huiyuan, and practiced the Pure Land Dharma with Liu Lei. After Master Huiyuan passed away, Xie Lingyun wrote an inscription for him, and Zhang Ye wrote a preface to the inscription, referring to himself as a disciple of Master Huiyuan, which was admired by the world for its righteousness. In the fourteenth year of Yixi, he bid farewell to his family, sat upright in his room, and passed away at the age of sixty-nine.

Zhou Xuzhi, styled Daozu, was from Yanmen. His father later crossed the river and settled in Yuzhang. He lost his mother at the age of eight, and his grief exceeded that of an adult. At the age of twelve, he studied under Fan Ning, mastering the Five Classics and the Five Weft Books, and was known as the 'Ten Classics Child'. He cultivated his aspirations in seclusion, deeply studying Laozi and the Book of Changes. Dukes and ministers repeatedly summoned him, but he did not accept any position. Later, he entered Mount Lu, serving Master Huiyuan and participating in the Lotus Society. He believed that the body should not be abandoned, and the remaining burdens should be severed, so he remained unmarried for life, wearing cloth clothes and eating simple vegetarian meals. When Liu Yi was stationed in Gushu, he appointed him as a 'Pacifying Army' (Fujun), and again summoned him as a 'Doctor of the Imperial Academy' (Taixue Boshi), but he did not accept either position. He believed that Ji Kang's 'Biographies of Lofty Men' (Gaoshi Zhuan) clarified the correct path of serving and retiring, so he annotated it. When Emperor Wu of Song launched a northern expedition, the crown prince stayed behind to guard the capital, and welcomed him to Anle Temple to lecture on rituals. After more than a month, he returned to the mountains. The Governor of Jiangzhou, Liu Liu, recommended him to Emperor Wu, who summoned him as a 'Clerk of the Grand Commandant' (Taiwei Yuan), but he did not accept. After Emperor Wu ascended the throne, he summoned him to the capital, residing outside the Eastern Suburbs. The emperor personally visited him, asking him about the classics of ritual. The emperor thought that his arrogance could not be encouraged, saying, 'He is nine years younger than me.' At Qu Pu, he could accurately analyze the three meanings of archery. The emperor was very pleased. Someone asked him, 'As a recluse, why do you frequently enter and exit the court?' He replied, 'Those who yearn for the imperial court consider the rivers and lakes as shackles; those who have forgotten both emotions consider the market and the court as caves.' At that time, people called him 'Mr. Thoroughly Hidden'. Zhou Xuzhi originally suffered from wind paralysis and could no longer lecture, so he moved to Zhongshan to recuperate. He passed away in the first year of Jingping at the age of sixty-seven.

Zhang Quan, styled Xiushuo, was a cousin of Zhang Ye, who admired lofty sentiments and loved seclusion.

耆墳典。雖耕鋤猶帶經不釋。朝廷徴為散騎常侍不起。庾悅以其貧起為尋陽令。笑曰。古人以容膝為安。若屈志就祿何足為榮。乃入廬山依遠公。研窮釋典深有悟入。宋景平元年無疾西向唸佛。安臥而卒。春(音春)秋六十五。

宗炳。字少文。南陽人。其母聰辯富於學識。教授諸子皆有成。炳妙善琴書尤精玄理。殷仲堪桓玄並以主簿辟。皆不就。劉裕領荊州。復辟為主簿。答曰。棲丘飲谷三十年矣。乃入廬山築室依遠公蓮社。久之兄臧為南平守。逼與俱還江陵。閑居絕俗。劉裕辟太尉掾不就。二兄卒累甚眾。頗營稼穡。武帝敕南郡長。時致餼賚。衡陽王義季。在荊州親至其室。炳角巾布衣引見不拜。王曰。處先生以重祿可乎。對曰。祿如秋草時過即腐。宋受禪徴為太子舍人。元嘉初徴為通直郎。太子建徴為中庶子。並不應。妻羅氏亦有高志。羅氏歿。炳哀之過甚。既而悲情頓釋。謂沙門慧堅曰。死生之分未易可達。三複至教方能遣哀。雅好山水往必忘歸。西陟荊巫南登衡岳。因結宇山中。懷尚平之志。以疾還江陵。嘆曰。老病俱至。名山不可再登。唯澄懷觀道臥以游之。凡所游履悉圖之於室。謂人曰。撫琴動操。欲令眾山皆響。宋元嘉二十四年卒。春秋六十九。

雷次宗。字仲倫。豫章南昌人。博學明

【現代漢語翻譯】 現代漢語譯本 耆墳典（人名）。雖然耕田鋤地，仍然帶著經書不肯放下。朝廷徵召他為散騎常侍，他不應徵。庾悅因為他貧困，推薦他做尋陽令。他笑著說：『古人以能容下膝蓋的地方為安身之所，如果降低志向去求取俸祿，有什麼值得榮耀的？』於是進入廬山，依附於遠公（慧遠大師），研究佛經，深入領悟。宋景平元年，無病而終，面向西方唸佛，安詳地躺著去世。享年六十五歲。

宗炳（人名），字少文，南陽人。他的母親聰明善辯，富有學識，教授兒子們都很有成就。宗炳擅長琴書，尤其精通玄理。殷仲堪、桓玄都徵召他做主簿，他都沒有就任。劉裕擔任荊州刺史時，再次徵召他做主簿。他回答說：『我已經隱居山林，喝泉水三十年了。』於是進入廬山，建造房屋，依附於遠公的蓮社。過了很久，他的哥哥宗臧擔任南平太守，強迫他一起回到江陵。他閑居在家，與世隔絕。劉裕徵召他做太尉掾，他沒有就任。兩個哥哥去世，留下的喪事很多，他稍微經營一些農業。宋武帝下令南郡長，按時送去糧食。衡陽王劉義季在荊州時，親自到他家拜訪。宗炳戴著頭巾，穿著布衣接見，沒有行拜禮。劉義季說：『給予先生豐厚的俸祿可以嗎？』他回答說：『俸祿就像秋天的草，時間過了就會腐爛。』宋朝接受禪讓后，徵召他做太子舍人。元嘉初年，徵召他做通直郎。太子劉建徵召他做中庶子，他都沒有應徵。他的妻子羅氏也有高尚的志向。羅氏去世后，宗炳非常悲傷。不久之後，悲傷的情緒就消散了。他對沙門慧堅說：『生死之間的道理不容易理解，反覆學習佛教的教義才能消除悲傷。』他喜歡山水，常常忘記回家。向西登上荊山、巫山，向南登上衡山。因此在山中建造房屋。懷有像嵇康、阮籍一樣隱居的志向。因病回到江陵。感嘆說：『年老多病一起來到，名山不能再次登臨了。只有清凈心懷，觀察大道，躺著來遊覽。』凡是他遊歷過的地方，都畫在房間里。對人說：『彈琴奏樂，想要讓眾山都發出迴響。』宋元嘉二十四年去世，享年六十九歲。

雷次宗（人名），字仲倫，豫章南昌人，博學多聞。

【English Translation】 English version Qi Fendian (personal name). Although he tilled the fields, he still carried scriptures with him and wouldn't put them down. The court summoned him to be a Consultant Attendant, but he did not accept. Yu Yue recommended him to be the Magistrate of Xunyang because of his poverty. He laughed and said, 'The ancients considered having enough space to accommodate their knees as peace. If I were to lower my aspirations to seek an official position, what would be glorious about that?' So he entered Mount Lu and relied on Master Yuan (Huiyuan) to study Buddhist scriptures and deeply comprehended them. In the first year of Jingping of the Song dynasty, he passed away without illness, facing west and reciting the Buddha's name, peacefully lying down. He lived to be sixty-five years old.

Zong Bing (personal name), courtesy name Shaowen, was from Nanyang. His mother was intelligent, eloquent, and knowledgeable, and she successfully taught all her sons. Zong Bing was skilled in playing the zither and calligraphy, and especially proficient in metaphysics. Yin Zhongkan and Huan Xuan both summoned him to be a secretary, but he did not accept either position. When Liu Yu was the governor of Jingzhou, he summoned him again to be a secretary. He replied, 'I have been living in seclusion in the mountains and drinking from springs for thirty years.' So he entered Mount Lu, built a house, and relied on Master Yuan's Lotus Society. After a long time, his elder brother Zang became the Governor of Nanping and forced him to return to Jiangling together. He lived in seclusion at home, isolated from the world. Liu Yu summoned him to be an assistant to the Grand Commandant, but he did not accept. After his two elder brothers passed away, there were many funeral affairs left behind, so he slightly engaged in agriculture. Emperor Wu of the Song dynasty ordered the Prefect of Nan Commandery to send food regularly. When Liu Yiji, the Prince of Hengyang, was in Jingzhou, he personally visited his house. Zong Bing greeted him wearing a turban and cloth clothes, without bowing. Liu Yiji said, 'Would it be acceptable to give you a generous salary?' He replied, 'Salary is like autumn grass, it rots when the time passes.' After the Song dynasty accepted the abdication, he was summoned to be a Gentleman of the Crown Prince. In the early years of Yuanjia, he was summoned to be a Gentleman of Thoroughfare, and Prince Jian summoned him to be a Middle Secretariat, but he did not accept any of them. His wife, Luo, also had noble aspirations. After Luo passed away, Zong Bing was very sad. Soon after, his sadness dissipated. He said to the monk Huijian, 'The principle between life and death is not easy to understand, only by repeatedly studying the Buddhist teachings can one eliminate sorrow.' He loved mountains and rivers and often forgot to return home. He climbed Mount Jing and Mount Wu to the west, and Mount Heng to the south. Therefore, he built a house in the mountains, cherishing the aspirations of people like Ji Kang and Ruan Ji to live in seclusion. He returned to Jiangling due to illness. He sighed and said, 'Old age and illness have come together, and I cannot climb famous mountains again. Only by purifying my mind and observing the Great Dao can I travel while lying down.' He painted all the places he had traveled to in his room. He said to people, 'Playing the zither and performing music, I want to make all the mountains echo.' He passed away in the twenty-fourth year of Yuanjia in the Song dynasty, living to be sixty-nine years old.

Lei Cizong (personal name), courtesy name Zhonglun, was from Nanchang in Yuzhang, and was learned and knowledgeable.

詩禮。入廬山預蓮社。立館東林之東。元嘉十五年召至京師。立學館雞籠山置生徒百員。除給事中不拜。久之還南昌。公卿祖道以送。與子侄書曰。吾童稚之年已懷遠略。弱冠托廬山事釋和上。游道餐風二十餘載。淵匠既傾。復與汝曹歸耕先壟。山居谷飲忽復十年。及今未老。尚可厲志成西歸之津樑。自今以往。家務大小。一勿見關。二十五年召拜散騎常侍不就。復徴詣京師。築室鐘山。謂之招隱館。每自華林園入延賢堂。為太子諸王講禮經。是年無疾而卒。春秋六十三。子肅之頗傳素業。官至豫章郡丞。

十八賢傳。始不著作者名。疑自昔出於廬山耳。熙寧間。嘉禾賢良陳令舉(舜俞)粗加刊正。大觀初。沙門懷悟以事蹟疏略復為詳補。今歷考廬山集高僧傳及晉宋史。依悟本再為補治。一事不遺。自茲可為定本矣。

百二十三人傳

曇翼。餘杭人。初入廬山依遠公。后往關中見羅什。東還會稽入秦望山。誦法華經。十二年。感普賢大士化女子身披采服。攜筠籠一白豕大蒜兩根。至師前曰。妾入山采薇(上采服。五采也。彩俗。下采薇採取也。作采俗)日已斜豺狼縱橫。歸無生理敢托一宿。師卻之力。女復哀鳴不已。遂令居草床上。夜半號呼腹疼。告師按摩。師辭以持戒不應手觸。女號呼愈甚。師

【現代漢語翻譯】 現代漢語譯本：詩禮（Shi Li），早年進入廬山（Mount Lu）預蓮社（Yu Lian Society）。在東林寺（Donglin Temple）東邊建立學館。元嘉（Yuanjia）十五年，被召到京師（capital）。在雞籠山（Mount Ji Long）建立學館，設定學生一百名。朝廷授予給事中（a title of official）的官職，但他沒有接受。不久之後回到南昌（Nanchang）。公卿們在道路上為他送行。他給兒子和侄子寫信說：『我童年時就懷有遠大的志向。二十歲左右寄身於廬山，跟隨釋和上（Shiheshang，和上是對僧人的尊稱）修行。遊歷求道，餐風露宿二十多年。一旦大師（淵匠，指釋和上）去世，我就和你們一起回到家鄉耕田。在山中居住，喝山泉，不知不覺又過了十年。現在我還沒有老，還可以立志成為通往西方極樂世界的橋樑。從今以後，家裡的事務，無論大小，都不要讓我過問。』元嘉二十五年，朝廷再次徵召他擔任散騎常侍（a title of official），他沒有就任。又一次被徵召到京師，在鐘山（Mount Zhong）建造房屋，稱之為招隱館（Zhaoyin Pavilion）。他經常從華林園（Hualin Garden）進入延賢堂（Yanxian Hall），為太子和諸王講解禮經。這年他無疾而終，享年六十三歲。他的兒子肅之（Su Zhi）頗能繼承他的學業，官至豫章郡丞（a title of official）。 《十八賢傳》（Biographies of the Eighteen Worthies），最初沒有署作者的名字。人們懷疑它從前出自廬山。熙寧（Xining）年間，嘉禾（Jiahe）的賢良陳令舉（Chen Lingju，字舜俞 Shunyu）粗略地加以刊正。大觀（Daguan）初年，沙門（Shamen，佛教出家人的通稱）懷悟（Huai Wu）因為事蹟過於簡略而再次進行詳細的補充。現在經過考證《廬山集》（Lushan Collection）、《高僧傳》（Biographies of Eminent Monks）以及《晉宋史》（History of Jin and Song Dynasties），依據懷悟的版本再次進行補充修訂，做到一事不遺漏。從此可以作為定本了。 《百二十三人傳》（Biographies of One Hundred and Twenty-Three People） 曇翼（Tan Yi），餘杭（Yuhang）人。最初進入廬山，依止遠公（Yuan Gong）。後來前往關中（Guanzhong）拜見鳩摩羅什（Kumarajiva）。東返回到會稽（Kuaiji），進入秦望山（Mount Qinwang）。誦讀《法華經》（Lotus Sutra）。十二年後，感應到普賢大士（Samantabhadra）化作女子之身，身披彩色的衣服，手提竹籠，籠子里裝著一頭白豬和兩根大蒜，來到曇翼面前說：『妾身入山采薇（采薇，指採集薇菜），太陽已經西斜，豺狼縱橫，回家的路已經沒有生路，斗膽請求借宿一晚。』曇翼拒絕了她。女子再次哀鳴不已。於是讓女子住在草床上。半夜，女子號叫腹痛，告訴曇翼要生產。曇翼推辭說自己持戒，不應該用手觸碰。女子號叫得更加厲害。

【English Translation】 English version: Shi Li entered Yu Lian Society (Yu Lian Society, Lotus Society) at Mount Lu (Mount Lu). He established a school east of Donglin Temple (Donglin Temple). In the fifteenth year of Yuanjia (Yuanjia, era name), he was summoned to the capital. He established a school at Mount Ji Long (Mount Ji Long), enrolling one hundred students. He declined the official position of Geshishizhong (Geshishizhong, a title of official) offered by the court. After a while, he returned to Nanchang (Nanchang). The dukes and ministers saw him off on the road. He wrote to his sons and nephews, saying, 'I had great ambitions in my childhood. Around the age of twenty, I entrusted myself to Mount Lu and followed Shiheshang (Shiheshang, a respectful term for monks) to practice. I traveled and sought the Way, enduring wind and dew for more than twenty years. Once the master (Yuan Jiang, referring to Shiheshang) passed away, I returned to my hometown with you to farm the land. Living in the mountains and drinking spring water, another ten years passed unknowingly. Now that I am not yet old, I can still aspire to become a bridge to the Western Paradise. From now on, do not involve me in any family affairs, big or small.' In the twenty-fifth year of Yuanjia, the court summoned him again to serve as Sanqichangshi (Sanqichangshi, a title of official), but he did not take office. He was summoned to the capital again and built a house on Mount Zhong (Mount Zhong), calling it Zhaoyin Pavilion (Zhaoyin Pavilion). He often entered Yanxian Hall (Yanxian Hall) from Hualin Garden (Hualin Garden) to lecture on the Book of Rites to the crown prince and princes. He died of illness that year at the age of sixty-three. His son, Su Zhi (Su Zhi), was quite capable of inheriting his studies and became the prefect of Yuzhang (Yuzhang, a title of official). Biographies of the Eighteen Worthies (Biographies of the Eighteen Worthies) originally did not have the author's name. People suspect that it originated from Mount Lu in the past. During the Xining (Xining, era name) period, Chen Lingju (Chen Lingju, courtesy name Shunyu) of Jiahe (Jiahe) roughly revised it. In the early years of Daguan (Daguan, era name), the Shamen (Shamen, a general term for Buddhist monks) Huai Wu (Huai Wu) supplemented it in detail because the deeds were too brief. Now, after examining the Lushan Collection (Lushan Collection), Biographies of Eminent Monks (Biographies of Eminent Monks), and History of Jin and Song Dynasties (History of Jin and Song Dynasties), it has been supplemented and revised again based on Huai Wu's version, so that nothing is omitted. From now on, it can be regarded as the definitive edition. Biographies of One Hundred and Twenty-Three People (Biographies of One Hundred and Twenty-Three People) Tan Yi (Tan Yi) was a native of Yuhang (Yuhang). He first entered Mount Lu and relied on Yuan Gong (Yuan Gong). Later, he went to Guanzhong (Guanzhong) to visit Kumarajiva (Kumarajiva). He returned east to Kuaiji (Kuaiji) and entered Mount Qinwang (Mount Qinwang). He recited the Lotus Sutra (Lotus Sutra). Twelve years later, he sensed that Samantabhadra (Samantabhadra) had transformed into a woman, wearing colorful clothes, carrying a bamboo basket containing a white pig and two cloves of garlic, and came to Tan Yi and said, 'I entered the mountain to gather ferns (gathering ferns, referring to collecting ferns), the sun is already setting, and jackals and wolves are rampant. There is no way to return home alive. I dare to ask for a night's lodging.' Tan Yi refused her. The woman cried even more. So he let the woman live on a straw bed. In the middle of the night, the woman cried out in abdominal pain and told Tan Yi that she was about to give birth. Tan Yi declined, saying that he was observing the precepts and should not touch her with his hands. The woman cried out even more loudly.

乃以布裹錫杖。遙為按之。翌日女以采服化祥雲。豕變白象。蒜化雙蓮。凌空而上。謂師曰。我普賢菩薩。特來相試。郡太守孟顗聞于朝。敕建法華寺(今天衣寺)初餘杭山沙門法志。常誦法華有雉巢于庵側。翔集座隅。若聽受狀。如是七年。一日忽憔悴。志曰。汝能聽經必生人道。明旦雉殞即為瘞之。夜夢童子拜曰。因聽經得脫羽類。今生山前王氏。后其家設齋。志方踵門。兒曰。我和上來也。志撫之曰。汝我雉兒也。解衣視掖下有雉毳三莖。七歲令入山出家。十六落髮。以掖有毳。因名以翼。

曇邕楊氏。關中人。形長八尺雄武過人。南來廬山依師遠公。內外典籍無不綜習。立茅屋于山西以自居止。有弟子曇果。澄思禪門。一夕夢山神求受戒法。果曰。家師在此可往求之。邕忽見一人著裌衣(音裌衣無絮)。

風神端雅。從者三十人。乞授戒。師以果先夢。知是山神。乃為說法授五戒畢。神以外國二鋤為嚫。禮謝而去。師后往荊州行化。卒于竹林寺。

僧濟。入廬山問道精悟深要。遠公嘆曰。紹隆大法其在汝乎。及在疾遠公以燭遺之曰。汝可憑此建心安養。師執燭停想。延僧諷凈土經。至五更以燭授弟子元弼。隨僧行道。頃之覺自秉一燭浮空而行。見阿彌陀佛接至於掌遍事諸佛。須臾而覺。喜

【現代漢語翻譯】 現代漢語譯本：於是（她）用布包裹錫杖，遙遙地按著它。第二天，那女子用彩色的服裝化作祥雲，豬變成白象，蒜變成雙蓮，凌空而上，對師父說：『我是普賢菩薩（Samantabhadra），特地來試探您。』郡太守孟顗（Meng Yi）將此事上報朝廷，朝廷下令建造法華寺（Fa Hua Temple，即今天的天衣寺）。當初，餘杭山（Yu Hang Mountain）的沙門（Shramana，出家修道者）法志（Fa Zhi），經常誦讀《法華經》（Lotus Sutra），有一隻野雞在庵堂旁邊築巢，飛翔聚集在他的座位旁邊，好像在聽經的樣子，這樣持續了七年。有一天，（野雞）忽然變得憔悴，法志說：『你能夠聽經，必定會轉生為人道。』第二天早上，野雞死了，法志就埋葬了它。晚上，法志夢見一個童子拜謝他說：『因為聽經的緣故，得以脫離禽類的身軀，現在轉生到山前的王家。』後來，王家設齋供僧，法志前往應門，那孩子說：『我和尚來了。』法志撫摸著他說：『你是我以前的雉兒啊。』解開他的衣服，看他的腋下有三根野雞的細毛。七歲時，（王家）讓他入山出家，十六歲剃度，因為腋下有細毛，因此給他取名為翼（Yi）。 曇邕（Tan Yong）是楊氏（Yang），關中（Guanzhong）人。身材高大，有八尺，雄壯威武超過常人。南下來到廬山（Mount Lu），依止遠公（Yuan Gong）大師。內外典籍沒有不通曉研習的。在山西（West of the mountain）搭建茅屋居住。有一個弟子叫曇果（Tan Guo），澄心靜思禪門。一天晚上，夢見山神請求傳授戒法。曇果說：『我的師父在這裡，您可以去向他求戒。』曇邕忽然看見一個人穿著裌衣（Jia Yi，沒有棉絮的衣服），風度神采端正文雅，跟隨的人有三十個，請求授戒。大師因為曇果先做了夢，知道是山神，於是為他說法，授了五戒完畢。山神以外國的兩把鋤頭作為禮物，行禮感謝后離去。大師後來前往荊州（Jingzhou）弘揚佛法，在竹林寺（Bamboo Forest Temple）圓寂。 僧濟（Seng Ji）進入廬山問道，精通領悟佛法的深奧要義。遠公讚歎說：『紹隆大法，大概就在你身上了吧！』等到（僧濟）生病的時候，遠公把蠟燭送給他，說：『你可以憑藉這（蠟燭）建立信心，安養身心。』僧濟拿著蠟燭，停止思慮，延請僧人諷誦《凈土經》（Pure Land Sutra）。到五更天的時候，把蠟燭交給弟子元弼（Yuan Bi），跟隨僧人繞佛經行。一會兒，（元弼）感覺自己拿著一支蠟燭，浮在空中行走，看見阿彌陀佛（Amitabha）用手掌接引他，遍事諸佛，一會兒就醒了，非常高興。

【English Translation】 English version: Thereupon, (she) wrapped a tin staff with cloth and pressed it remotely. The next day, the woman transformed her colorful garments into auspicious clouds, the pig turned into a white elephant, and the garlic transformed into twin lotuses, ascending into the sky. She said to the master, 'I am Samantabhadra Bodhisattva, specially come to test you.' The prefect of the county, Meng Yi, reported this matter to the court, and the court ordered the construction of Fa Hua Temple (Lotus Flower Temple, now Tianyi Temple). Initially, the Shramana (Buddhist monk) Fa Zhi of Yu Hang Mountain often recited the Lotus Sutra. A pheasant nested beside his hermitage, flying and gathering near his seat, as if listening to the sutra. This continued for seven years. One day, (the pheasant) suddenly became haggard. Fa Zhi said, 'You are able to listen to the sutra, you will surely be reborn into the human realm.' The next morning, the pheasant died, and Fa Zhi buried it. That night, Fa Zhi dreamed of a child bowing and thanking him, saying, 'Because of listening to the sutra, I was able to escape the body of a bird and am now reborn into the Wang family in front of the mountain.' Later, the Wang family held a vegetarian feast for monks, and Fa Zhi went to the door. The child said, 'The monk has come with me.' Fa Zhi stroked him and said, 'You are my former pheasant child.' He undressed the child and saw three fine pheasant feathers under his armpits. At the age of seven, (the Wang family) allowed him to enter the mountain to become a monk, and he was tonsured at sixteen. Because of the feathers under his armpits, he was named Yi (Wing). Tan Yong, whose surname was Yang, was from Guanzhong. He was tall, eight chi (a unit of length), and his martial prowess surpassed ordinary people. He came south to Mount Lu and relied on Master Yuan Gong. He was well-versed in both internal and external scriptures. He built a thatched hut on the west side of the mountain to live in. He had a disciple named Tan Guo, who meditated deeply in the Chan (Zen) tradition. One night, he dreamed that the mountain god requested to receive the precepts. Tan Guo said, 'My master is here, you can go and ask him for the precepts.' Suddenly, Tan Yong saw a person wearing a Jia Yi (a garment without wadding), with an elegant demeanor and thirty followers, requesting to receive the precepts. The master, because Tan Guo had dreamed first, knew that it was the mountain god, so he preached the Dharma for him and conferred the five precepts. The god offered two foreign hoes as a gift, bowed in thanks, and departed. Later, the master went to Jingzhou to propagate the Dharma and passed away at Bamboo Forest Temple. Seng Ji entered Mount Lu to inquire about the Dharma and deeply understood the profound essence of Buddhism. Yuan Gong sighed and said, 'The propagation of the great Dharma will probably rest on you!' When (Seng Ji) became ill, Yuan Gong gave him a candle and said, 'You can rely on this (candle) to establish faith and nurture your mind and body.' Seng Ji held the candle, stopped thinking, and invited monks to chant the Pure Land Sutra. At the fifth watch (early morning), he handed the candle to his disciple Yuan Bi, who followed the monks in circumambulating the sutras. After a while, (Yuan Bi) felt that he was holding a candle, floating in the air, and saw Amitabha Buddha receiving him with his palm, serving all the Buddhas. He woke up after a while and was very happy.

曰。吾以一夕觀念便蒙接引。明日復于空中見佛菩薩。謂弼曰。佛來也。即舉首西顧一息而終。時方炎歊。體三日不變。異香郁然。

慧恭。豫章豐城人。與僧光慧堪慧蘭同志為學。光等學力不逮恭。而於凈土系想則過之。蘭謂恭曰。君雖力學博聞。豈不知。經云。如聾奏音樂悅彼不自聞。恭曰。學不可已。孰能未死。昧昧如癡哉。后七年蘭等先逝去。時並有奇應。又五年恭病且篤。曰。大道沿洄何時可止。死生去來吾何歸哉。於是叩頭雨泣。誓心安養念不少間。忽見無量壽佛以金臺前迎。恭乘其上。見蘭等於臺上光明中。而告之曰。長老受生已居上品。吾等不勝尉喜。但恨五濁淹延相依之晚耳。恭於是日告眾欣然舊迅而滅。時義熙十一年也(廬山集有恭道人臨終感應事)。

法安。初依遠公為弟子。妙善講說兼習禪業律身持戒為行尤精。義熙中新陽邑社有暴虎。居神廟樹下。前後害民以百數。安游其村。居民皆早閉門。乃之樹下禪坐。須臾虎負人至。見安驚喜跳伏。安乃為說法授戒。有頃而去。明旦居民見安。謂是神人。相率禮敬。因改神廟立寺宇。請安居之。左右田園並舍為寺業。嘗欲畫像須銅青慮不可致。忽夢一人跪床前云。此下有銅鐘。寤即堀之果得二鐘。取青成像。而以銅助遠公鑄佛。后不知

【現代漢語翻譯】 現代漢語譯本：他說：『我因為一個晚上觀想（觀念：指觀想阿彌陀佛的修行方法）便蒙受接引。』第二天又在空中看見佛和菩薩，（菩薩：指具有高度智慧和慈悲心的修行者）告訴他說：『佛來了。』隨即抬頭向西看了一眼便去世了。當時正值炎熱的夏天，屍體三天沒有變化，散發著奇異的香味。

慧恭，豫章豐城人。與僧人光慧、堪慧、蘭慧志同道合一起學習。光慧等人學習能力不如慧恭，但在凈土（凈土：指阿彌陀佛的西方極樂世界）的繫念方面則超過他。蘭慧對慧恭說：『您雖然努力學習，博聞強記，難道不知道經書上說：如同聾子演奏音樂，取悅了別人卻不能自己聽到。』慧恭說：『學習是不可以停止的，誰能未死就糊里糊塗像個傻子呢？』七年後，蘭慧等人先去世了，當時都有奇異的瑞相。又過了五年，慧恭病重，說：『大道迂迴曲折，什麼時候才能停止？生死去來，我該歸向何處呢？』於是叩頭如雨，一心發誓往生安養（安養：指西方極樂世界），唸佛沒有絲毫間斷。忽然看見無量壽佛（無量壽佛：阿彌陀佛的別稱）用金臺前來迎接，慧恭乘坐在上面，看見蘭慧等人在臺上光明之中，並告訴他說：『長老受生已經居於上品，我們非常高興，只是遺憾在五濁惡世（五濁惡世：指充滿各種污濁和痛苦的世界）中相依相伴太晚了。』慧恭于當天告訴眾人，欣然迅速去世。時為義熙十一年（廬山集有慧恭道人臨終感應事）。

法安，起初依止遠公（遠公：慧遠大師的尊稱）為弟子，擅長講說，兼修禪定和戒律，以嚴守戒律為修行重點。義熙年間，新陽邑社有一隻兇猛的老虎，住在神廟的樹下，前後傷害百姓數百人。法安遊歷到那個村子，居民都早早地關上門。法安便到樹下禪坐。一會兒，老虎揹著一個人來到，看見法安，驚喜地跳躍匍匐。法安便為老虎說法授戒，過了一會兒老虎便離開了。第二天，居民看見法安，認為他是神人，爭相禮敬。於是改建神廟，建立寺宇，請法安居住。周圍的田園都捐獻出來作為寺廟的產業。曾經想要畫像，需要銅青，但考慮到無法得到。忽然夢見一個人跪在床前說：『這下面有銅鐘。』醒來后挖掘，果然得到兩口銅鐘，取銅青來畫像，並用銅幫助遠公鑄造佛像。後來不知道他的結局。

【English Translation】 English version: He said, 'I was received and guided because of one night of contemplation (觀念: refers to the practice of contemplating Amitabha Buddha).』 The next day, he saw Buddha and Bodhisattvas (菩薩: refers to practitioners with high wisdom and compassion) in the air, who told Bi, 'The Buddha is coming.' Then he looked westward and passed away with one breath. It was the height of summer, but his body remained unchanged for three days, emitting a strange fragrance.

Hui Gong, a native of Fengcheng in Yuzhang, studied together with monks Guang Hui, Kan Hui, and Lan Hui, who shared the same aspirations. Guang Hui and others were not as capable in their studies as Hui Gong, but they surpassed him in their mindfulness of the Pure Land (凈土: refers to the Western Pure Land of Amitabha Buddha). Lan Hui said to Hui Gong, 'Although you study diligently and are well-versed, do you not know that the sutra says: Like a deaf person playing music, pleasing others but not hearing it himself.' Hui Gong said, 'Learning cannot be stopped. Who can be muddle-headed like a fool before death?' Seven years later, Lan Hui and others passed away first, and there were miraculous signs at that time. Five years later, Hui Gong became seriously ill and said, 'The Great Path meanders, when will it stop? Where should I return in the cycle of birth and death?' Then he kowtowed and wept like rain, vowing to be reborn in the Land of Bliss (安養: refers to the Western Pure Land), and his mindfulness of the Buddha was uninterrupted. Suddenly, he saw Amitabha Buddha (無量壽佛: another name for Amitabha Buddha) coming to greet him with a golden platform. Hui Gong rode on it and saw Lan Hui and others in the light on the platform, who told him, 'Elder, your rebirth is already in the upper ranks. We are very happy, but we regret that we met and relied on each other too late in this world of five turbidities (五濁惡世: refers to a world full of various impurities and sufferings).' Hui Gong told the assembly that day, and then passed away quickly and joyfully. It was the eleventh year of Yixi (the Lushan Collection contains the story of Daoist Hui Gong's response at the time of his death).

Fa An initially followed Yuan Gong (遠公: respectful name for Master Huiyuan) as a disciple. He was skilled in lecturing and also practiced meditation and discipline, with a particular emphasis on upholding the precepts. During the Yixi era, there was a fierce tiger in Xinyangyi Village, living under a tree in a shrine, which had harmed hundreds of people. Fa An traveled to that village, and the residents all closed their doors early. Fa An then went to the tree and sat in meditation. After a while, the tiger carried a person to him, and upon seeing Fa An, it jumped and prostrated in joy. Fa An then preached and gave precepts to the tiger, and after a while, the tiger left. The next day, the residents saw Fa An and thought he was a divine being, and they all paid their respects. They then rebuilt the shrine, established a monastery, and invited Fa An to live there. The surrounding fields and gardens were donated as property for the monastery. He once wanted to have a portrait made and needed copper blue, but he was concerned that he could not obtain it. Suddenly, he dreamed of a person kneeling in front of his bed, saying, 'There is a copper bell below this.' When he woke up, he dug and indeed found two copper bells. He took the copper blue to make the portrait and used the copper to help Yuan Gong cast Buddha statues. Later, his fate is unknown.

所終。

𨷂公則。入廬山白蓮社。既逝。有同社人至洛陽白馬寺。夜中為公則修忌祭。忽一時林木殿宇皆作金色。空中有聲曰。我是𨷂公則。祈生極樂國。今已得生矣。言訖無所見。

陸修靜。吳興人。蚤為道士置館廬山。時遠法師居東林。其處流泉匝寺下入于溪。每送客過此。輒有虎號鳴。因名虎溪。後送客未嘗過。獨陶淵明與修靜至。語道契合不覺過溪。因相與大笑。世傳為三笑圖。宋泰始三年羽化于京師。賜謚蕳寂。以故居為觀(雲笈七籤本傳云。元徽五年化)。

不入社諸賢傳

陶潛。字淵明(亦字元亮)晉大司馬侃之曾孫。少懷高尚。著五柳先生傳以自況。時人以為實錄。初為建威參軍。謂親朋曰。聊欲絃歌為三徑之資。執事者聞之。以為彭澤令。郡遣督郵至。縣吏白。應束帶見之。潛嘆曰。吾不能為五斗米折腰拳拳事鄉里小人邪。解印去縣。乃賦歸去來。及宋受禪。自以晉世宰輔之後。恥復屈身異代。居尋陽柴桑。與周續之劉遺民並不應辟命。世號尋陽三隱。嘗言。夏月虛間高臥北窗之下清風颯至。自謂羲皇上人。性不解音。畜素琴一張。弦徽不具。每朋酒之會。則撫而和之曰。但識琴中趣。何勞弦上聲。嘗往來廬山。使一門生二兒舁籃輿以行。時遠法師與諸賢結蓮社以書招淵

【現代漢語翻譯】 現代漢語譯本 所終。

釋𨷂公則。入廬山白蓮社。去世后，有同社的人到洛陽白馬寺，夜裡為𨷂公則做忌日祭祀。忽然一時之間，林木殿宇都變成金色，空中有聲音說：『我是𨷂公則，祈求往生極樂世界，現在已經得生了。』說完就消失不見。

陸修靜，吳興人。早年做道士，在廬山設定館舍。當時慧遠法師住在東林寺，那裡有流動的泉水環繞寺廟，向下流入溪中。每次送客人到這裡，總有老虎吼叫。因此命名為虎溪。後來送客未曾超過這裡。只有陶淵明與陸修靜交往，談論道理非常契合，不知不覺過了溪。因此互相大笑。世人傳為『三笑圖』。宋泰始三年在京師去世。朝廷賜予謚號『蕳寂』。把原來的住所改為道觀（《雲笈七籤》本傳記載，元徽五年去世）。

不入蓮社諸賢傳

陶潛，字淵明（也字元亮），是晉朝大司馬陶侃的曾孫。年輕時就懷有高尚的志向。寫了《五柳先生傳》來比喻自己。當時的人認為這是他的真實寫照。起初擔任建威參軍。對親朋好友說：『姑且想彈琴唱歌來維持生活。』當權者聽說了這件事，讓他擔任彭澤縣令。郡里派遣督郵到縣裡。縣吏稟告說，應該束帶去拜見他。陶潛嘆息說：『我不能爲了五斗米的俸祿，就彎腰去侍奉那些鄉里小人啊。』於是辭官離去。就寫了《歸去來兮辭》。等到劉宋取代東晉，他因為自己是晉朝宰輔的後代，恥于再次屈身於異朝。居住在尋陽柴桑，與周續之、劉遺民都不應朝廷的徵召。世人稱他們為『尋陽三隱』。曾經說：『夏天空閑的時候，在高高的北窗下睡覺，清風吹來，自認為像上古時代的羲皇一樣。』天性不通音律。養了一張沒有裝飾的琴，琴絃音位也不齊全。每當朋友聚會喝酒的時候，就撫摸著琴說：『只要懂得琴中的樂趣，何必在意琴絃上的聲音呢。』曾經往來於廬山，讓一個門生和兩個兒子抬著竹轎子出行。當時慧遠法師與各位賢士結成蓮社，寫信邀請陶淵明。

【English Translation】 English version his final destination.

The monk Shi Gongze (釋𨷂公則) entered the White Lotus Society (白蓮社) of Mount Lu (廬山). After his death, a member of the society went to the White Horse Temple (白馬寺) in Luoyang (洛陽) and performed a memorial service for Gongze at night. Suddenly, all the trees and temple buildings turned golden, and a voice in the sky said, 'I am Gongze. I prayed to be reborn in the Land of Ultimate Bliss (極樂國), and now I have been reborn.' After speaking, the voice disappeared.

Lu Xiujing (陸修靜), a native of Wuxing (吳興), became a Taoist priest early in life and established a residence on Mount Lu. At that time, Dharma Master Huiyuan (慧遠法師) lived in Donglin Temple (東林寺), where flowing springs surrounded the temple and flowed into the stream below. Whenever he saw guests off, tigers would roar. Therefore, it was named Tiger Creek (虎溪). Later, he never saw guests off beyond this point. Only Tao Yuanming (陶淵明) and Lu Xiujing associated with each other, and their discussions of the Dao were very harmonious, and they unknowingly crossed the creek. Therefore, they laughed together. The world passed this down as the 'Picture of Three Laughs' (三笑圖). In the third year of the Tai Shi era of the Song dynasty, he passed away in the capital. The court bestowed the posthumous title 'Jianji' (蕳寂). His former residence was converted into a Taoist temple (according to the biography in Yunji Qiqian (雲笈七籤), he passed away in the fifth year of the Yuanhui era).

Biographies of Worthies Who Did Not Join the Society

Tao Qian (陶潛), also known as Yuanming (淵明) or Yuanliang (元亮), was the great-grandson of Tao Kan (陶侃), the Grand Marshal of Jin (晉大司馬). He cherished lofty aspirations from a young age. He wrote the 'Biography of Mr. Five Willows' (五柳先生傳) to describe himself. People at the time considered it a true record of his life. Initially, he served as a military advisor in Jianwei (建威參軍). He said to his friends, 'I would like to play the zither and sing to support my livelihood.' The authorities heard of this and appointed him magistrate of Pengze (彭澤令). The commandery sent a督郵 (督郵, an inspector) to the county. The county official reported that he should be formally dressed to meet him. Tao Qian sighed and said, 'I cannot bend my waist for five dou of rice (五斗米) and serve those petty people in the village.' So he resigned and left the county. Then he wrote the 'Returning Home' (歸去來兮辭). When the Liu Song (宋) dynasty replaced the Eastern Jin (東晉), he, as a descendant of a Jin dynasty minister, was ashamed to submit to a different dynasty. He lived in Chaisang (柴桑) in Xunyang (尋陽), and together with Zhou Xuzhi (周續之) and Liu Yimin (劉遺民), he refused to accept appointments from the court. The world called them the 'Three Hermits of Xunyang' (尋陽三隱). He once said, 'In the summer, when I am free, I sleep under the high north window, and the cool breeze blows. I consider myself like the ancient Emperor Xi (羲皇).' He was naturally not skilled in music. He kept a plain zither (素琴) without decorations, and the strings and frets were incomplete. Whenever there was a gathering of friends with wine, he would stroke the zither and say, 'As long as I understand the interest in the zither, why bother with the sound of the strings?' He often traveled to Mount Lu, having a disciple and two sons carry him in a bamboo sedan chair (籃輿). At that time, Dharma Master Huiyuan and the other worthies formed the White Lotus Society (蓮社) and wrote a letter inviting Tao Qian.

明。淵明曰。若許飲則往。許之遂造焉。忽攢眉而去。宋元嘉四年卒。世號靖節先生。

謝靈運。祖玄有功晉室。靈運為康樂公主孫。龔封康樂公。文章為江左第一(應為江右指金陵也)嘗著木屐上山則去前齒。下山則去後齒。尋山陟嶺必造幽峻。至廬山一見遠公。肅然心伏。乃即寺筑臺翻涅槃經。鑿池植白蓮。時遠公諸賢同修凈土之業。因號白蓮社(或云爲東西二池)靈運嘗求入社。遠公以其心雜而止之。

范寧。字武子。篤學多所通覽。時浮虛相扇。儒雅日替。寧以其源始於王弼何晏二人之罪深於桀紂。乃著論非之。累遷中書侍郎。朝廷疑議輒咨訪之。出補豫章太守。大設庠序起學臺。功用彌廣。刺史王凝之上言抵罪。免官歸家。遠公招之入社。而寧竟不能往。

廬山法師碑

法師諱慧遠。本姓賈。雁門樓煩人。弱而好學。年十二隨舅令狐氏遊學許洛。故少為書生。二十一欲度江就範宣子。於時王路尚鯁。有志不遂。于關右遇釋道安。一面定敬以為真吾師也。遂抽簪落髮求直道場。沙門曇翼每資以燈燭之費。安公曰。道士誠知人。法師藉曠劫之神明。表今生之靈智。道情深邃識鑒淵微。般若無生之津。道行息心之觀。妙理與高悟俱徹。冥宗與深心等至。安公嘆曰。使道流東國者其在遠乎

【現代漢語翻譯】 現代漢語譯本： 陶淵明說：『如果允許我喝酒，我就去。』 答應了他，於是前往。忽然皺著眉頭離開了。宋元嘉四年去世，世人稱他為靖節先生。

謝靈運，祖父謝玄對晉朝有功。謝靈運是康樂公主的孫子，被封為康樂公。他的文章是江南第一（應為江右，指金陵）。他曾經穿著木屐上山，上山時去掉前齒，下山時去掉后齒。尋山攀嶺必定要到幽深險峻的地方。到廬山後，一見到慧遠（Huiyuan）法師，就肅然起敬，內心折服。於是就在寺廟旁筑臺翻譯《涅槃經》，開鑿池塘種植白蓮。當時慧遠（Huiyuan）法師和各位賢士一同修習凈土法門，因此號為白蓮社（或者說是東西二池）。謝靈運曾經請求加入白蓮社，慧遠（Huiyuan）法師因為他心不純正而拒絕了他。

范寧，字武子，勤奮好學，博覽群書。當時社會風氣浮誇虛偽，儒雅之風日漸衰落。范寧認為這種風氣的源頭在於王弼和何晏二人，他們的罪過比夏桀和商紂還要深重。於是著書立論批判他們。多次陞遷至中書侍郎，朝廷有疑難議題常常向他諮詢。后外調補任豫章太守，大力興辦學校，建造學臺，教育事業日益興盛。刺史王凝之上書彈劾他，被判罪免官，回到家中。慧遠（Huiyuan）法師邀請他加入白蓮社，但范寧最終未能前往。

《廬山法師碑》

法師，名慧遠（Huiyuan），本姓賈，是雁門樓煩人。從小就喜歡學習，十二歲時跟隨舅舅令狐氏到許洛遊學。所以年輕時是個讀書人。二十一歲時想渡江去拜訪范宣子，當時道路不通暢，未能如願。在關右遇到了釋道安（Daoan）法師，一見面就認定他是自己的真老師。於是剃髮出家，尋求正道。沙門曇翼經常資助他燈燭費用。道安（Daoan）法師說：『曇翼法師確實很瞭解人。慧遠（Huiyuan）法師憑藉曠劫以來的神明，展現今生的靈智。他的道情深邃，識鑒淵微。通達般若無生的法門，修習道行息心的觀法。妙理與高悟一同徹悟，冥宗與深心等同到達。』 道安（Daoan）法師感嘆道：『使佛法流傳到東土的人，恐怕就是慧遠（Huiyuan）法師了吧！』

【English Translation】 English version: Tao Yuanming said, 'If I am allowed to drink, I will go.' He was permitted, so he went. Suddenly, he frowned and left. He died in the fourth year of the Song Yuanjia era. He was known as Mr. Jingjie by the world.

Xie Lingyun, whose grandfather Xie Xuan had rendered meritorious service to the Jin Dynasty. Xie Lingyun was the grandson of Princess Kangle and was enfeoffed as Duke of Kangle. His writings were the best in Jiangnan (should be Jiangyou, referring to Jinling). He used to wear wooden clogs when climbing mountains, removing the front teeth when going uphill and the back teeth when going downhill. He would always seek out secluded and steep places when exploring mountains and ridges. Upon meeting Master Huiyuan (Huiyuan, meaning Wisdom Far) at Mount Lu, he was filled with awe and admiration. He then built a platform next to the temple to translate the Nirvana Sutra, dug a pond, and planted white lotuses. At that time, Master Huiyuan (Huiyuan) and other virtuous individuals were practicing the Pure Land Dharma together, hence the name White Lotus Society (or it is said to be the east and west two ponds). Xie Lingyun once requested to join the society, but Master Huiyuan (Huiyuan) refused him because his mind was impure.

Fan Ning, styled Wuzi, was diligent in his studies and well-versed in many subjects. At that time, the social atmosphere was frivolous and hypocritical, and the elegance of Confucianism was declining. Fan Ning believed that the source of this trend lay in Wang Bi and He Yan, whose sins were deeper than those of Jie of Xia and Zhou of Shang. Therefore, he wrote treatises to criticize them. He was promoted several times to the position of Middle Secretariat Attendant, and the court often consulted him on difficult matters. Later, he was appointed as the Governor of Yuzhang, where he vigorously established schools and built learning platforms, and the cause of education flourished. The Inspector Wang Ning impeached him in a memorial, and he was convicted and dismissed from office, returning home. Master Huiyuan (Huiyuan) invited him to join the White Lotus Society, but Fan Ning ultimately could not go.

'Stele of the Master of Mount Lu'

The Master, named Huiyuan (Huiyuan), originally surnamed Jia, was a native of Loufan in Yanmen. He loved learning from a young age, and at the age of twelve, he followed his uncle Linghu to study in Xu and Luo. Therefore, he was a scholar in his youth. At the age of twenty-one, he wanted to cross the river to visit Fan Xuanzi, but the roads were blocked at that time, and he could not fulfill his wish. In Guan You, he met the Venerable Daoan (Daoan, meaning Path Peace), and upon meeting him, he recognized him as his true teacher. He then shaved his head and became a monk, seeking the right path. The Shramana Tanyi often provided him with lamp and candle expenses. Venerable Daoan (Daoan) said, 'The Dharma Master Tanyi truly understands people. Master Huiyuan (Huiyuan) relies on the divine light from countless kalpas to manifest the spiritual wisdom of this life. His devotion to the Path is profound, and his discernment is subtle. He understands the Dharma of Prajna without birth, and he practices the contemplation of calming the mind. The subtle principles and high enlightenment are both thoroughly understood, and the mysterious source and deep mind are equally attained.' Venerable Daoan (Daoan) sighed and said, 'The one who will cause the Dharma to flow to the Eastern Land is probably Master Huiyuan (Huiyuan)!'"

。太元初。襄陽既沒。振錫南遊。考室廬阜結宇傾巖。同契不命而景響。聞道誓期于霜雪。自以年至耳順足不越山。桓氏以震主之威力為屈致。法師確然貞固辭以老疾。俄而制使沙門盡敬王者。法師懼大法之將淪。抗言萬乘。玄知不可強。俯而順焉。既道漸中土。名流遐域。外國諸僧咸東向禮。非夫道深德廣。焉能使顯默同歸異域致敬。且新經未表晉邦律藏曆年莫正。禪法甘露國所未聞。實相宗本人有異說。法師深存廣圖大援群生。乃命弟子迎請禪師。究尋經本。逾歷蔥嶺跨越沙漠。彌曠年稔並皆歸還。既得傳譯備盡法教。是故心禪諸經出自廬山幾乎百卷又以心本無二即色三家之談不窮妙實。乃著法性論。理深辭婉獨拔懷抱。羅什見論而嘆曰。漢人未見新經。便闇與理會若夫溫心善誘。發必遠。言棲寄林嶺遊興能。徹雖復風雲屢由。而無昭昧之情。俯仰塵化之域。游神無生之門。所謂言斯可發行斯可樂矣。自枕石漱流始終一概。恬智交養三十餘載。春秋八十三。命盡絕嶺。遺言露骸松林。同之草木。達生神期既於此矣。古人云。道存人亡法師之謂。凡我門徒。感風徽之緬邈。傷語晤之永滅。敢以淺見揚德金石。其辭曰。九流乖真三乘歸佛。道往絕跡慈還接物。孰是發矇昭我慧日。攝亂以定閑邪以律。妙法常存悠悠莫往

。若人乘生皎皎遠賞。鑒我鑒物知狹知廣。息心空谷訓徒幽壤。秦皇雄惑蔽理通情。王孫偏解滯死達生。夫子之悟屢劫獨明。仰高契峻俯深懷清。惟清惟峻若隔近絕。惟高惟深志崇智潔。昔在香積今也明哲。嗣之有人實隆廢缺。揵度練數甘露流津。律藏拂故法性增新。凡厥希道日知好仁。景薄𠇮盡宗傾理湮。寒暑遞易悲欣皋壤。秋蓬四轉春鴻五響。孤松獨秀德音長往。節有推遷情無遺想。元熙二年春二月朔。康樂公謝靈運撰。

廬山法師影堂碑

天之高哉。日星垂其曜。地之厚哉。山嶽鎮其維。稟兩間之氣。分五行之秀。而得預稱於三才者。其為人道之最靈者乎。至若邁德宏域融神慧境。焯迦維之絕照。挹甘露之玄津。併名岳而永崇。晞扶桑而不息。則慧遠法師其人也。法師雁門樓煩人。賈氏。釋道安之門人。英姿雅韻清行素節。詳諸舊碑及張氏傳。固以杳映前秀。鋪鑠令聞者矣。灰心土骸。而神機天發。金口木舌。而法音雷震無取無舍。而律儀冰澈。不生不滅。而禪性暉如。抱德陽和。而浩類洗心。潛靈淵照。而遠方翹首。修不共法。而恒軫大悲。熏般若智。而富諸梵行。故能誘納眾善冷汰群疑。萬流仰海而同歸。一雨施物而咸潤。誠所謂阿摩勒果實從中生。分陀利華性非外染之為義也。自晉氏太元九

【現代漢語翻譯】 現代漢語譯本：如果有人乘坐著輕快的車子去遠方欣賞美景，觀察事物時既能看到狹隘之處也能看到廣闊之處。在空曠的山谷中靜下心來，在幽靜的土地上教導學生。秦始皇的雄心壯志迷惑了他，使他不能通達事理人情。王孫公子片面地理解，執著于死亡而不能通達生命。夫子的覺悟經歷了無數劫難依然獨自光明。仰望高山，心懷敬畏；俯視深淵，心懷清明。清明和敬畏，彷彿遙遠又近在咫尺；高尚和深邃，志向崇高，智慧純潔。過去在香積寺，如今也以明智著稱。繼承他的人能夠使他的事業興隆，彌補他的缺失。精通測量和計算，甘露般的教誨像流水一樣滋潤萬物。律藏拂去塵埃，法性日益更新。凡是希望得道的人，每天都能增長智慧，愛好仁德。太陽西斜，光芒消逝，宗派衰落，真理被埋沒。寒暑交替，悲傷和喜悅在山野間輪轉。秋天的蓬草四處飄轉，春天的鴻雁鳴叫五次。只有孤松獨自挺拔，美好的德行永遠流傳。季節有推移變化，情誼卻沒有絲毫遺忘。元熙二年春二月一日，康樂公謝靈運撰寫。

廬山法師影堂碑

上天是多麼高遠啊，日月星辰懸掛著它們的光芒。大地是多麼厚重啊，山嶽鎮守著它的四方。稟賦天地之間的氣息，分得五行的精華，從而能夠被列入天、地、人三才之中的，大概就是人類中最有靈性的人吧。至於那些道德高尚、胸懷寬廣，精神融于智慧境界的人，他們像釋迦牟尼佛一樣照亮世界，汲取甘露般的玄妙教義，與名山大川一同永世受人尊崇，像太陽一樣永不停息。那麼，慧遠法師就是這樣的人。法師是雁門樓煩人，姓賈，是釋道安的弟子。他英俊瀟灑，風度高雅，品行清高，節操高尚。這些都詳細記載在舊碑和張氏的傳記中，他的光芒早已照耀前人，美好的名聲廣為流傳。他內心平靜如灰，身體如同泥土，但他的神機卻自然而發；他的言語如同金口，他的教誨如同雷鳴般震耳欲聾。他無所取，無所舍，律儀清澈如冰；他不生不滅，禪性光輝燦爛。他懷抱陽和之德，使眾多的人洗滌心靈；他潛藏著深遠的智慧，使遠方的人都翹首仰望。他修習不共之法，心中常懷大悲；他熏習般若智慧，具備各種梵行。所以他能夠引導和接納各種善行，消除各種疑惑。萬千河流都仰慕大海而匯聚，一場雨水施予萬物而都得到滋潤。這真可謂是阿摩勒果實是從內部生長出來的，分陀利花（蓮花）的本性不是從外部沾染而來的含義啊。自從晉朝太元九年

【English Translation】 English version: If a person rides a bright and swift carriage to appreciate distant scenery, observing things, they can see both the narrow and the broad. Calming the mind in an empty valley, teaching students in a secluded land. The ambition of Emperor Qin deluded him, preventing him from understanding reason and human sentiment. The princes and nobles understand one-sidedly, clinging to death and failing to understand life. The Buddha's enlightenment has been uniquely bright through countless kalpas. Looking up to high mountains, one holds reverence; looking down at deep abysses, one holds clarity. Clarity and reverence, seemingly distant yet close at hand; nobility and profundity, with lofty aspirations and pure wisdom. In the past, at Xiangji Temple, now also known for wisdom. Those who inherit him can make his career flourish and make up for his shortcomings. Proficient in measurement and calculation, the nectar-like teachings nourish all things like flowing water. The Vinaya Pitaka sweeps away dust, and the Dharma nature is renewed daily. All those who hope to attain the Dao, can increase wisdom and love benevolence every day. The sun sets in the west, the light fades away, the sect declines, and the truth is buried. Cold and heat alternate, sadness and joy rotate in the wilderness. Autumn tumbleweeds drift everywhere, and spring geese cry five times. Only the lone pine stands tall, and the beautiful virtue lasts forever. Seasons change, but affection has no trace of forgetting. On the first day of the second month of spring in the second year of Yuanxi, Xie Lingyun, Duke of Kangle, wrote this.

Stele of the Shadow Hall of Dharma Master Lushan

How high is the sky! The sun, moon, and stars hang their radiance. How thick is the earth! Mountains and peaks guard its four directions. Receiving the Qi between heaven and earth, dividing the essence of the five elements, and thus being able to be listed among the three talents of heaven, earth, and man, is probably the most spiritual of human beings. As for those who have high morals, broad minds, and spirits that blend into the realm of wisdom, they illuminate the world like Shakyamuni Buddha, draw nectar-like profound teachings, are revered forever along with famous mountains and rivers, and never cease like the sun. Then, Dharma Master Huiyuan is such a person. The Dharma Master was from Loufan, Yanmen, surnamed Jia, and was a disciple of Shi Dao'an. He was handsome and elegant, with a refined demeanor, pure conduct, and noble integrity. These are recorded in detail in the old stele and Zhang's biography. His light has long shone on his predecessors, and his beautiful reputation has spread widely. His heart is as calm as ashes, and his body is like earth, but his divine mechanism is naturally revealed; his words are like a golden mouth, and his teachings are like thunder. He takes nothing and gives up nothing, and the precepts are as clear as ice; he is neither born nor dies, and his Zen nature is radiant. He embraces the virtue of Yanghe, causing many people to wash their hearts; he hides profound wisdom, causing people from afar to look up. He practices uncommon Dharma, and his heart is always filled with great compassion; he cultivates Prajna wisdom, and possesses various Brahma practices. Therefore, he can guide and accept all kinds of good deeds, and eliminate all kinds of doubts. All rivers admire the sea and converge, and a rain gives to all things and all are nourished. This can truly be said to be the meaning of the Amalaka fruit growing from within, and the nature of the Pundarika flower (lotus) not being contaminated from the outside. Since the ninth year of Taiyuan in the Jin Dynasty

年法師始飛錫南嶺宅勝東林。世更七代年垂四百。流風遺澤逮於今。而人知懷仰。故虎溪為釋氏龍門。廬阜即搢紳闕里也。皇唐貞元十有一年。江州刺史憑翊嚴公士良。秉明德以分符。宣中和而述職。上贊緝熙之化。下臨擊壤之人。以無為為政。政克用乂。巡穡外野指途中林。敷衽禪關式瞻遺像。喟然嘆曰。斯名也。寒暑不能易其芳。斯德也。江海無以臻其極。彼瑣行纖節尚崇植楹廡。正位居室。豈尊美若茲。而寓形在壁。乃與寺之上首熙怡律師。圖建勝宇用昭真相。旌美樹善。二謀同心。說徒勒工。成之匪石。繡甍云聳睟容景彰。觀至道者。存妙像于境中。味微言者。得玄珠于意表。豈止惠義懾英姿而雨汗。仲堪仰素風而心醉哉。故非夫遠公之至德。不能譯聖文服秀民。非夫嚴公之澈識。不能立清祀揚妙范。篆芳金石。敬贊二美。乃為之銘曰。椊靈純綸。寔惟至人。含德擒曜。昇陽發春。道光海域。幽遁岳濱。六髦棄黻。八士辭巾。緣徂物謝。跡留事往。百憶神遊。恒沙化廣。昭昭遐一。冷冷末響。慧日凝暉。白雲翹想。曠哉明牧。仰味芳風。思覿遺像。求之列墉。爰建棟宇。式是道宗。旌休垂美。地廣山崇。唐大中八年七月望日。隴西李演撰。三綱徒眾立。

東林影堂六事

法師事蹟誠多矣。學者鮮

【現代漢語翻譯】 現代漢語譯本 當年，慧遠法師開始飛錫南嶺，擇定東林寺作為居所。（慧遠：東晉時期著名高僧；東林寺：位於江西廬山）歷經七代，時間過去了四百年，他的高尚風範和遺留的恩澤至今仍然影響著人們。人們敬仰他，所以虎溪被認為是佛教的龍門，廬山也被視為士大夫的聖地。（虎溪：東林寺附近的一條溪流，相傳慧遠送客不過此溪） 唐朝貞元十一年，江州刺史憑翊嚴士良，以清明的德行來治理地方，宣揚中正平和的政治，向上讚美太平盛世的景象，向下關懷百姓的生活，以無為而治的理念來管理政事，政事因此得以治理得井井有條。他巡視田野，在路途中看到東林寺，整理衣襟進入禪房，瞻仰慧遠的遺像，感慨地說：『這個名聲啊，寒暑都不能改變它的芬芳；這種德行啊，江海都無法窮盡它的極致。那些瑣碎的行為和細小的節操尚且要加以崇尚，樹立在房屋的棟樑上，擺放在居室的中央，何況像慧遠這樣尊貴美好的德行，卻只是將他的形象畫在墻壁上呢？』於是與寺廟的住持熙怡律師商議，計劃建造宏偉的殿宇，用來彰顯慧遠的真實形象，表彰他的美德，樹立善行。兩人同心同德，招募工匠，建造的殿宇堅固無比。繡繪的屋脊高聳入雲，慧遠的容貌清晰地顯現出來。觀察至高佛道的人，可以在殿宇中感受到慧遠的妙像；品味精微佛理的人，可以在意念中獲得玄妙的寶珠。難道僅僅是慧義被慧遠的英姿所震懾而流汗，仲堪仰慕慧遠的清高風尚而心醉嗎？（慧義、仲堪：皆為慧遠的弟子） 所以，如果不是慧遠法師的崇高德行，就不能翻譯佛經，使百姓信服；如果不是嚴士良的深刻見識，就不能建立清凈的祭祀，弘揚微妙的典範。將這些美好的事蹟刻在金石上，恭敬地讚美這兩位的功德。於是為他們作銘文說：『樹立純正的綱常，實在是因為有至德之人。他蘊含著美好的德行，如同太陽升起，春天到來。他的佛道照亮了四海，他的隱居之處在山嶽之濱。他放棄了高官厚祿，辭去了官職。世事變遷，他的事蹟已經成為過去，但他的精神卻在百億年中游歷，在恒河沙數的世界中廣為傳播。他的光明照耀著遙遠的地方，他的清冷之聲在末世迴響。他的智慧如同太陽般凝結光輝，他的德行如同白雲般令人嚮往。多麼偉大的地方長官啊，他仰慕慧遠的芬芳風尚，想要瞻仰他的遺像，所以在寺廟的墻壁上尋找。於是建造殿宇，以此來尊崇慧遠的道統。表彰他的美德，流傳後世，他的功德如同大地般廣闊，如同山嶽般崇高。』唐大中八年七月望日，隴西李演撰寫，三綱徒眾立。（三綱：佛教用語）

東林影堂六事

法師的事蹟確實很多，但學者很少了解。

【English Translation】 English version In those years, Dharma Master Huiyuan began his journey, choosing Donglin Temple in the southern mountains as his residence. (Huiyuan: A famous eminent monk of the Eastern Jin Dynasty; Donglin Temple: Located on Mount Lu in Jiangxi) Through seven generations and four hundred years, his noble demeanor and legacy of grace still influence people today. People admire him, so Tiger Creek is considered the Dragon Gate of Buddhism, and Mount Lu is regarded as the sacred place of scholars and officials. (Tiger Creek: A stream near Donglin Temple, legend says Huiyuan never crossed this stream when seeing guests off) In the eleventh year of the Zhenyuan era of the Tang Dynasty, Yan Shiliang, the prefect of Jiangzhou, governed the region with clear virtue, promoted the politics of moderation and harmony, praised the prosperous and peaceful scene of the dynasty, and cared for the lives of the people. He managed government affairs with the concept of non-action, and thus the government was well-managed. He inspected the fields, saw Donglin Temple on the way, tidied his clothes and entered the meditation room, admired Huiyuan's portrait, and said with emotion: 'This reputation, the cold and heat cannot change its fragrance; this virtue, the rivers and seas cannot exhaust its ultimate. Those trivial behaviors and small virtues should be respected, erected on the beams of the house, and placed in the center of the room, let alone such a noble and beautiful virtue as Huiyuan, but only his image is painted on the wall?' So he discussed with the abbot of the temple, Lawyer Xiyi, and planned to build a magnificent palace to show Huiyuan's true image, commend his virtues, and establish good deeds. The two were of one mind, recruited craftsmen, and the built palace was extremely strong. The embroidered roof ridges soared into the clouds, and Huiyuan's appearance was clearly revealed. Those who observe the supreme Buddha-dharma can feel Huiyuan's wonderful image in the palace; those who taste the subtle Buddha-principles can obtain the mysterious pearl in their minds. Is it just that Huiyi was shocked by Huiyuan's heroic appearance and sweated, and Zhongkan admired Huiyuan's noble style and was intoxicated? (Huiyi, Zhongkan: Both were disciples of Huiyuan) Therefore, if it were not for the noble virtue of Dharma Master Huiyuan, he would not be able to translate Buddhist scriptures and convince the people; if it were not for Yan Shiliang's profound knowledge, he would not be able to establish pure sacrifices and promote subtle models. Engrave these beautiful deeds on gold and stone, and respectfully praise the merits of these two. So he wrote an inscription for them, saying: 'Establishing pure principles is really because there are people of supreme virtue. He contains beautiful virtues, like the sun rising and spring arriving. His Buddha-dharma illuminates the four seas, and his hermitage is on the shore of the mountains. He gave up high-ranking officials and generous salaries, and resigned from his official position. The world has changed, and his deeds have become the past, but his spirit travels in hundreds of millions of years and spreads widely in the worlds of countless Ganges sands. His light shines on distant places, and his cold voice echoes in the last days. His wisdom is like the sun condensing its brilliance, and his virtue is like white clouds, which makes people yearn for. What a great local official, he admired Huiyuan's fragrant style, wanted to admire his portrait, so he searched on the walls of the temple. So he built a palace to honor Huiyuan's orthodoxy. Commend his virtues and pass them on to future generations, his merits are as vast as the earth and as lofty as the mountains.' Written by Li Yan of Longxi on the fifteenth day of the seventh month of the eighth year of the Dazhong era of the Tang Dynasty, established by the Sangang disciples. (Sangang: Buddhist term)

Six Matters of Donglin Yingtang

The deeds of the Dharma Master are indeed many, but scholars know very little.

能發其義。使世不昭昭知先賢之德。予竊閔之。予讀高僧傳蓮社記及九江新舊錄。最愛法師六事。謂可以勸也。乃引而釋之。列之影堂以示來者。陸修靜異教者。而與語必過溪。是不以人而棄其言也。陶淵明湎于酒。而招之令入社。蓋簡小節而取其達也。跋陀高僧異說被擯。而反延譽之。蓋重有道而矯嫉賢也。謝靈運以心雜不取。而果歿于刑。蓋識其器而知其終也。盧循欲叛而執手求舊。蓋自信于義也。桓玄振威而抗對不屈。蓋自固於節也。凡人之情。莫不畏威而茍合。忘義而避嫌。好名而昧實。黨勢而欺孤。飾行而惡累。自是而非人。孰有道為世師。肯進異學之人乎。孰有德為人尊。肯交醉鄉之徒乎。孰有自屈己學禮斥逐之客而推其為大賢乎。孰有蚤明風鑒拒盛名之士。而識其不令終乎。孰有不避禍患睦故舊而信其義乎(信伸同上自信同)孰有不懼威武抗僭逆而全其節乎。此故法師德量宏大。獨出於古今之人者矣。若其扶荷至教張皇聖道。垂裕于天人之際者。非蒙所能盡之。其聖與。其賢與。偉乎哉大塊噫氣。六合生風。公之大名也。游龍翔鳳。下揖巢許公之高道也。四海秋色神山中聳。公之風儀也。白雲丹壑玉樹璚草。公之棲處也。蒙后公而生。雖慕且恨。敬瞻遺像。超然遐思。愿以弊文書于屋壁。大宋慶曆元年

【現代漢語翻譯】 現代漢語譯本： 能夠闡發其中的意義，使世人不再糊里糊塗地瞭解先賢的品德，我私下裡對此感到惋惜。我閱讀《高僧傳》、《蓮社記》以及《九江新舊錄》，最喜愛慧遠法師的六件事，認為可以用它們來勸勉世人。於是我引用並解釋它們，將它們列在影堂中以展示給來者。陸修靜是不同教派的人，但慧遠法師與他交談必定到溪邊，這是不因為對方的身份而拋棄他的言論。陶淵明沉湎於酒，但慧遠法師邀請他加入蓮社，這是看重他的才華而不拘泥於小節。跋陀是高僧，但因為不同的見解而被排斥，慧遠法師反而讚揚他，這是重視有道之人而糾正嫉妒賢能的風氣。謝靈運因為心懷雜念而不被重用，最終死於刑罰，這是慧遠法師瞭解他的才能，並預知了他的結局。盧循想要叛亂，慧遠法師卻與他握手，希望他能保持舊誼，這是對自己的道義有自信。桓玄耀武揚威，慧遠法師卻抗拒不屈，這是堅守自己的節操。一般人的常情，沒有誰不是畏懼權勢而茍且迎合，忘記道義而逃避嫌疑，喜好虛名而不明真相，依附權勢而欺負孤立，掩飾惡行而害怕牽連，自以為是而排斥別人。有誰會以道義為世人的師表，肯接納持有不同學說的人呢？有誰會以德行受人尊敬，肯與沉迷於酒的人交往呢？有誰會不降低自己的身份，向被排斥的客人學習禮儀，並推崇他為大賢呢？有誰會早早地明察世事，拒絕盛名之士，並預知他不會有好下場呢？有誰會不躲避禍患，與老朋友和睦相處，並相信他的道義呢（這裡的『信』和上面的『自信』意思相同）？有誰會不懼怕威武，對抗僭越叛逆的行為，並保全自己的節操呢？這正是慧遠法師的德行和氣量宏大，超越古今之人的地方啊。至於他扶持佛教的至高教義，宣揚聖人的道統，給天地人三界帶來福祉，這不是我所能完全描述的。他是聖人嗎？他是賢人嗎？偉大啊！就像大地的氣息，六合之間生起風雷，這是法師的偉大名聲啊。像游龍飛鳳一樣，向隱士巢父和許由致敬，這是法師的高尚品德啊。四海一片秋色，神山巍峨聳立，這是法師的風度和儀容啊。白雲、紅色的山谷、潔白的樹木、珍貴的草，這是法師的居所啊。我出生在法師之後，雖然仰慕卻也遺憾未能親見。恭敬地瞻仰法師的遺像，思緒超脫而悠遠。願意用我這拙劣的文章書寫在屋壁之上。時為大宋慶曆元年。

【English Translation】 English version: To be able to elucidate its meaning, so that the world would no longer vaguely understand the virtues of the former sages, I privately lament this. I have read the 'Biographies of Eminent Monks', the 'Records of the White Lotus Society', and the 'Old and New Records of Jiujiang', and I most admire the six deeds of Dharma Master Huiyuan (慧遠, a famous Buddhist monk), believing that they can be used to exhort the world. Therefore, I cite and explain them, listing them in the ancestral hall to show to those who come. Lu Xiujing (陸修靜, a Taoist master) was of a different religion, but when Dharma Master Huiyuan spoke with him, he would always do so by the creek, which shows that he did not discard his words because of his person. Tao Yuanming (陶淵明, a famous poet) was addicted to wine, but Dharma Master Huiyuan invited him to join the White Lotus Society, which shows that he valued his talent and did not adhere to minor details. Batuo (跋陀, an eminent monk) was an eminent monk, but he was rejected because of different views, but Dharma Master Huiyuan praised him instead, which shows that he valued those who possessed the Way and corrected the trend of jealousy towards the virtuous. Xie Lingyun (謝靈運, a famous poet and general) was not valued because his heart was impure, and he eventually died by execution, which shows that Dharma Master Huiyuan understood his talent and foresaw his end. Lu Xun (盧循, a rebel leader) wanted to rebel, but Dharma Master Huiyuan shook hands with him, hoping that he would maintain their old friendship, which shows that he had confidence in his own righteousness. Huan Xuan (桓玄, a usurper) displayed his power, but Dharma Master Huiyuan resisted him without yielding, which shows that he firmly maintained his integrity. The common sentiment of people is that no one does not fear power and comply with it, forget righteousness and avoid suspicion, like fame and ignore reality, cling to power and bully the isolated, conceal evil deeds and fear involvement, and be self-righteous and reject others. Who would take righteousness as a teacher for the world, and be willing to accept those who hold different doctrines? Who would be respected for their virtue, and be willing to associate with those who are addicted to wine? Who would not lower their status, learn etiquette from a rejected guest, and promote him as a great sage? Who would discern the affairs of the world early on, reject those with great reputations, and foresee that they would not have a good end? Who would not avoid disaster, live in harmony with old friends, and believe in their righteousness (the 'belief' here has the same meaning as the 'self-confidence' above)? Who would not fear power, resist the behavior of usurpation and rebellion, and preserve their integrity? This is precisely where Dharma Master Huiyuan's virtue and magnanimity were great, surpassing the people of ancient and modern times. As for his supporting the supreme teachings of Buddhism, propagating the traditions of the saints, and bringing blessings to the realms of heaven, earth, and humanity, this is not something that I can fully describe. Is he a saint? Is he a sage? Great indeed! Like the breath of the earth, wind and thunder arise between the six directions, this is the great reputation of the Dharma Master. Like swimming dragons and flying phoenixes, paying respects to the hermits Chao Fu (巢父, a legendary hermit) and Xu You (許由, a legendary hermit), this is the Dharma Master's noble character. The four seas are in autumn colors, and the sacred mountains stand tall, this is the Dharma Master's demeanor and appearance. White clouds, red valleys, white trees, and precious grass, this is the Dharma Master's residence. I was born after the Dharma Master, and although I admire him, I also regret not having seen him in person. Respectfully gazing at the Dharma Master's portrait, my thoughts are detached and distant. I am willing to write my humble article on the walls of the house. The year is the first year of the Qingli era of the Great Song Dynasty.

仲春。鐔津沙門契嵩書。

佛祖統紀卷第二十六(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十七

宋景定四明東湖沙門志磐撰

凈土立教志第十二之二

往生高僧傳

晉嘉祥慧虔法師　宋江陵曇鑒法師　宋江陵道海法師　宋淮南曇泓法師　宋東轅道廣法師　宋弘農道光法師　宋交趾曇和法師　齊高座慧進法師　梁廬山道珍法師　(北魏)壁谷曇鸞法師　(北齊)洛陽慧光法師　(北齊)晉原法琳法師　(北齊)鄴都僧柔法師　(北周)長沙慧命法師(法音法師附)　(北周)多寶僧崖法師　隋廬山智舜法師　隋河東智通法師　隋麻谷真慧法師　隋南嶽慧思禪師　隋天臺智顗禪師　隋枝江慧成禪師　隋仙城慧命禪師　隋章安灌頂禪師　隋瓦官法喜禪師　隋天臺等觀禪師　隋碧澗法俊禪師　隋開覺道喻法師　隋汾陽壽洪法師　隋國清法智法師　唐博野善胄法師　唐揚都法祥法師　唐興善明瞻法師　唐壁穀道綽法師(道撫法師附)　唐魏州道昂法師　唐虎丘智琰法師　唐蒲州神素法師　唐浚儀功迥法師　唐并州惟岸法師(僧童附)　唐江陵法持禪師　唐慈愍慧日三藏　唐成都雄俊法師　唐并州僧炫法師　唐悟真啟芳法師　唐悟真圓果法師　唐襄陽

【現代漢語翻譯】 現代漢語譯本 仲春。鐔津（地名）沙門（出家修道者）契嵩（人名）書。

《佛祖統紀》卷第二十六(終) 《大正藏》第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第二十七

宋 景定 四明（地名）東湖（地名）沙門（出家修道者）志磐（人名）撰

凈土立教志第十二之二

往生高僧傳

晉 嘉祥（地名）慧虔（人名）法師 宋 江陵（地名）曇鑒（人名）法師 宋 江陵（地名）道海（人名）法師 宋 淮南（地名）曇泓（人名）法師 宋 東轅（地名）道廣（人名）法師 宋 弘農（地名）道光（人名）法師 宋 交趾（地名）曇和（人名）法師 齊 高座（地名）慧進（人名）法師 梁 廬山（地名）道珍（人名）法師 (北魏) 壁谷（地名）曇鸞（人名）法師 (北齊) 洛陽（地名）慧光（人名）法師 (北齊) 晉原（地名）法琳（人名）法師 (北齊) 鄴都（地名）僧柔（人名）法師 (北周) 長沙（地名）慧命（人名）法師(法音（人名）法師附) (北周) 多寶（地名）僧崖（人名）法師 隋 廬山（地名）智舜（人名）法師 隋 河東（地名）智通（人名）法師 隋 麻谷（地名）真慧（人名）法師 隋 南嶽（地名）慧思（人名）禪師 隋 天臺（地名）智顗（人名）禪師 隋 枝江（地名）慧成（人名）禪師 隋 仙城（地名）慧命（人名）禪師 隋 章安（地名）灌頂（人名）禪師 隋 瓦官（地名）法喜（人名）禪師 隋 天臺（地名）等觀（人名）禪師 隋 碧澗（地名）法俊（人名）禪師 隋 開覺（地名）道喻（人名）法師 隋 汾陽（地名）壽洪（人名）法師 隋 國清（地名）法智（人名）法師 唐 博野（地名）善胄（人名）法師 唐 揚都（地名）法祥（人名）法師 唐 興善（地名）明瞻（人名）法師 唐 壁谷（地名）道綽（人名）法師(道撫（人名）法師附) 唐 魏州（地名）道昂（人名）法師 唐 虎丘（地名）智琰（人名）法師 唐 蒲州（地名）神素（人名）法師 唐 浚儀（地名）功迥（人名）法師 唐 并州（地名）惟岸（人名）法師(僧童（人名）附) 唐 江陵（地名）法持（人名）禪師 唐 慈愍（人名）慧日（人名）三藏 唐 成都（地名）雄俊（人名）法師 唐 并州（地名）僧炫（人名）法師 唐 悟真（地名）啟芳（人名）法師 唐 悟真（地名）圓果（人名）法師 唐 襄陽（地名）

【English Translation】 English version Mid-spring. Written by the Shramana (Buddhist monk) Qisong (personal name) of Tan Jin (place name).

Chronicles of the Buddhist Patriarchs, Volume 26 (End) Taisho Tripitaka Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 27

Composed by Zhipan (personal name), a Shramana (Buddhist monk) of Donghu (place name), Siming (place name) during the Song Jingding era.

Treatise on Establishing the Pure Land Teachings, Section 12.2

Biographies of Eminent Monks Reborn in the Pure Land

Dharma Master Huiqian (personal name) of Jiaxiang (place name) in Jin Dynasty; Dharma Master Tanjian (personal name) of Jiangling (place name) in Song Dynasty; Dharma Master Daohai (personal name) of Jiangling (place name) in Song Dynasty; Dharma Master Tanhong (personal name) of Huainan (place name) in Song Dynasty; Dharma Master Daoguang (personal name) of Dongyuan (place name) in Song Dynasty; Dharma Master Daoguang (personal name) of Hongnong (place name) in Song Dynasty; Dharma Master Tanhe (personal name) of Jiaozhi (place name) in Song Dynasty; Dharma Master Huijin (personal name) of Gaozuo (place name) in Qi Dynasty; Dharma Master Daozhen (personal name) of Lushan (place name) in Liang Dynasty; Dharma Master Tanluan (personal name) of Bigu (place name) in Northern Wei Dynasty; Dharma Master Huiguang (personal name) of Luoyang (place name) in Northern Qi Dynasty; Dharma Master Falin (personal name) of Jinyuan (place name) in Northern Qi Dynasty; Dharma Master Sengrou (personal name) of Yedu (place name) in Northern Qi Dynasty; Dharma Master Huiming (personal name) of Changsha (place name) in Northern Zhou Dynasty (with Dharma Master Fayin (personal name) attached); Dharma Master Sengyai (personal name) of Duobao (place name) in Northern Zhou Dynasty; Dharma Master Zhishun (personal name) of Lushan (place name) in Sui Dynasty; Dharma Master Zhitong (personal name) of Hedong (place name) in Sui Dynasty; Dharma Master Zhenhui (personal name) of Magu (place name) in Sui Dynasty; Chan Master Huisi (personal name) of Nanyue (place name) in Sui Dynasty; Chan Master Zhiyi (personal name) of Tiantai (place name) in Sui Dynasty; Chan Master Huicheng (personal name) of Zhijiang (place name) in Sui Dynasty; Chan Master Huiming (personal name) of Xiancheng (place name) in Sui Dynasty; Chan Master Guanding (personal name) of Zhang'an (place name) in Sui Dynasty; Chan Master Faxi (personal name) of Waguan (place name) in Sui Dynasty; Chan Master Dengguan (personal name) of Tiantai (place name) in Sui Dynasty; Chan Master Fajun (personal name) of Bijian (place name) in Sui Dynasty; Dharma Master Daoyu (personal name) of Kaijue (place name) in Sui Dynasty; Dharma Master Shouhong (personal name) of Fenyang (place name) in Sui Dynasty; Dharma Master Fazhi (personal name) of Guoqing (place name) in Sui Dynasty; Dharma Master Shanzhou (personal name) of Boye (place name) in Tang Dynasty; Dharma Master Faxiang (personal name) of Yangdu (place name) in Tang Dynasty; Dharma Master Mingzhan (personal name) of Xingshan (place name) in Tang Dynasty; Dharma Master Daochuo (personal name) of Bigu (place name) in Tang Dynasty (with Dharma Master Daofu (personal name) attached); Dharma Master Daoang (personal name) of Weizhou (place name) in Tang Dynasty; Dharma Master Zhiyan (personal name) of Huqiu (place name) in Tang Dynasty; Dharma Master Shensu (personal name) of Puzhou (place name) in Tang Dynasty; Dharma Master Gongjiong (personal name) of Junyi (place name) in Tang Dynasty; Dharma Master Weian (personal name) of Bingzhou (place name) in Tang Dynasty (with Sangtong (personal name) attached); Chan Master Fachi (personal name) of Jiangling (place name) in Tang Dynasty; Tripitaka Master Cimin (personal name) Huiri (personal name); Dharma Master Xiongjun (personal name) of Chengdu (place name) in Tang Dynasty; Dharma Master Sengxuan (personal name) of Bingzhou (place name) in Tang Dynasty; Dharma Master Qifang (personal name) of Wuzhen (place name) in Tang Dynasty; Dharma Master Yuanguo (personal name) of Wuzhen (place name) in Tang Dynasty; Xiangyang (place name)

辯才法師　唐重林自覺法師　唐丹丘懷玉法師　唐虎丘齊翰法師　唐吳都神皓法師　唐西河僧藏法師　唐泰山大行法師　唐荊州惟恭法師　唐臨淄善道法師　唐長安寶相法師　唐鄭州智欽禪師　唐終南法順法師　唐千福懷感法師　唐會昌德美法師　(石晉)扶風志通法師　宋錢唐紹巖法師　宋永興守真法師　宋慈光晤恩法師　宋寶云義通法師　宋法智知禮法師　宋慈雲遵式法師　宋興國有基法師　宋神照本如法師　宋廣慈慧才法師　宋凈慧思義法師　宋辯才元凈法師　宋凈住從雅法師　宋仙潭若愚法師(則章法師附)　宋慈行智深法師　宋神悟處謙法師　宋樝庵有嚴法師　宋明智中立法師　宋桐江擇瑛法師　宋凈住思照法師　宋一行宗利法師　宋慧覺齊玉法師　宋憲章仲閔法師　宋霅川瑩珂法師　宋超果靈照法師　宋四明可久法師(開元久法華)　宋凈慈宗本禪師　宋大通善本禪師　宋靈芝元照律師　宋會稽道言律師　宋長蘆宗賾禪師　宋化城惟月律師　宋靈芝思敏律師　宋明慶行詵律師　宋化度法持律師　宋延壽慧亨律師　宋七寶用欽律師　宋會稽妙生律師　宋錢唐惟渥法師　宋報恩仲明法師　宋凈光沖益法師　宋雷峰法宗法師　宋阮社睎湛法師　宋凈住曇懿法師　宋法安太微法師　宋法安思聰法師　宋木訥了義首

座　宋資聖慧誠法師　宋南嶽祖南法師　宋廣壽法因法師　宋智涌瞭然法師　宋真教智仙法師　宋北關思凈法師(喻彌陀)　宋假石如湛法師　宋西山思梵法師　宋寂光凈觀法師　宋法慧利先法師　宋普靜師安法師(弘華嚴)　宋覺華如寶法師　宋永壽顯超法師　宋千步有開法師　宋興福道生法師　宋嘉會若觀法師　宋龍泉覃異法師　宋祇園智印法師　宋湖心元肇律師　宋極樂戒度律師　宋圓辯道琛法師　宋牧庵有明法師　宋慈室妙云法師　宋雪溪晞顏首座　宋南湖了宣行人　宋南湖善榮行人　宋明心祖輝法師　宋塔山如鑒法師　宋福源祖新法師。

往生高尼傳　宋道場法盛法師　宋丹陽道爰法師　宋金陵法藏法師　唐積善凈真法師(長安)　唐廬山悟性法師　宋錢唐能奉法師　宋四明慧安法師

往生雜眾傳　隋汶水二沙彌　宋雍州童行師贊　宋錢唐童行曇遠　宋會稽大善童行　宋仁和倪道者

往生公卿傳

唐太傅白居易　唐觀察使韋文晉(石晉)　翰林學士張抗(翁兒附)　宋少師鐘離瑾(母任夫人附)　宋朝請鐘離景融(瑾之子)　宋崇道鐘離松(附景傳)　宋主客楊杰　宋侍郎馬亮　宋朝奉馬玗(亮之子妻王氏附)　宋宣義馬永逸(玗之子)　宋宣義胡闉　宋朝散葛繁　宋侍郎王古　

【現代漢語翻譯】 現代漢語譯本 座：宋資聖慧誠法師，宋南嶽祖南法師，宋廣壽法因法師，宋智涌瞭然法師，宋真教智仙法師，宋北關思凈法師（喻彌陀），宋假石如湛法師，宋西山思梵法師，宋寂光凈觀法師，宋法慧利先法師，宋普靜師安法師（弘華嚴），宋覺華如寶法師，宋永壽顯超法師，宋千步有開法師，宋興福道生法師，宋嘉會若觀法師，宋龍泉覃異法師，宋祇園智印法師，宋湖心元肇律師，宋極樂戒度律師，宋圓辯道琛法師，宋牧庵有明法師，宋慈室妙云法師，宋雪溪晞顏首座，宋南湖了宣行人，宋南湖善榮行人，宋明心祖輝法師，宋塔山如鑒法師，宋福源祖新法師。

往生高尼傳：宋道場法盛法師，宋丹陽道爰法師，宋金陵法藏法師，唐積善凈真法師（長安），唐廬山悟性法師，宋錢唐能奉法師，宋四明慧安法師。

往生雜眾傳：隋汶水二沙彌，宋雍州童行師贊，宋錢唐童行曇遠，宋會稽大善童行，宋仁和倪道者。

往生公卿傳：

唐太傅白居易，唐觀察使韋文晉（石晉），翰林學士張抗（翁兒附），宋少師鐘離瑾（母任夫人附），宋朝請鐘離景融（瑾之子），宋崇道鐘離松（附景傳），宋主客楊杰，宋侍郎馬亮，宋朝奉馬玗（亮之子妻王氏附），宋宣義馬永逸（玗之子），宋宣義胡闉，宋朝散葛繁，宋侍郎王古。

【English Translation】 English version Seat holders: Dharma Master Huicheng of Zisheng Temple in the Song Dynasty, Dharma Master Zunan of Nanyue in the Song Dynasty, Dharma Master Fayin of Guangshou Temple in the Song Dynasty, Dharma Master Zhiyong Liaoran of the Song Dynasty, Dharma Master Zhixian of Zhenjiao Temple in the Song Dynasty, Dharma Master Sijing of Beiguan Temple (representing Amitābha) in the Song Dynasty, Dharma Master Ruzhan of Jiashi Temple in the Song Dynasty, Dharma Master Sifan of Xishan Temple in the Song Dynasty, Dharma Master Jingguan of Jiguang Temple in the Song Dynasty, Dharma Master Lixian of Fahui Temple in the Song Dynasty, Dharma Master Shi'an of Pujing Temple (propagating the Avataṃsaka Sūtra) in the Song Dynasty, Dharma Master Rubao of Juehua Temple in the Song Dynasty, Dharma Master Xianchao of Yongshou Temple in the Song Dynasty, Dharma Master Youkai of Qianbu Temple in the Song Dynasty, Dharma Master Daosheng of Xingfu Temple in the Song Dynasty, Dharma Master Ruoguan of Jiahui Temple in the Song Dynasty, Dharma Master Qanyi of Longquan Temple in the Song Dynasty, Dharma Master Zhiyin of Qiyuan Temple in the Song Dynasty, Vinaya Master Yuanzhao of Huxin Temple in the Song Dynasty, Vinaya Master Jiedu of Jile Temple in the Song Dynasty, Dharma Master Daochen of Yuanbian Temple in the Song Dynasty, Dharma Master Youming of Mu'an Temple in the Song Dynasty, Dharma Master Miaoyun of Cishi Temple in the Song Dynasty, Head Monk Xiyan of Xuexi Temple, Practitioner Liaoxuan of Nanhu Temple in the Song Dynasty, Practitioner Shanrong of Nanhu Temple in the Song Dynasty, Dharma Master Zuhui of Mingxin Temple in the Song Dynasty, Dharma Master Rujian of Tasha Temple in the Song Dynasty, Dharma Master Zuxin of Fuyuan Temple.

Biographies of Eminent Nuns Reborn in the Pure Land: Dharma Master Fasheng of Daochang Temple in the Song Dynasty, Dharma Master Dao'ai of Danyang in the Song Dynasty, Dharma Master Fazang of Jinling in the Song Dynasty, Dharma Master Jingzhen of Jishan Temple (Chang'an) in the Tang Dynasty, Dharma Master Wuxing of Lushan in the Tang Dynasty, Dharma Master Nengfeng of Qiantang in the Song Dynasty, Dharma Master Huian of Siming in the Song Dynasty.

Biographies of Various People Reborn in the Pure Land: Two Śrāmaṇeras of Wenshui in the Sui Dynasty, Child Practitioner Shizan of Yongzhou in the Song Dynasty, Child Practitioner Tanyuan of Qiantang in the Song Dynasty, Child Practitioner Dashan of Kuaiji in the Song Dynasty, Taoist Ni of Renhe in the Song Dynasty.

Biographies of High Officials and Nobles Reborn in the Pure Land:

Bai Juyi, Grand Tutor of the Tang Dynasty, Wei Wenjin (Shi Jin), Commissioner of Observation in the Tang Dynasty, Zhang Kang (with Weng'er attached), Academician of the Hanlin Academy, Zhongli Jin (with his mother, Madam Ren, attached), Junior Preceptor of the Song Dynasty, Zhongli Jingrong (son of Jin), Court Gentleman of the Song Dynasty, Zhongli Song (attached to Jing's biography), Chongdao of the Song Dynasty, Yang Jie, Principal Guest Official of the Song Dynasty, Ma Liang, Vice Minister of the Song Dynasty, Ma Yu (with his son's wife, Madam Wang, attached), Court Attendant of the Song Dynasty, Ma Yongyi, Gentleman for Court Service of the Song Dynasty, Hu Yin, Gentleman for Court Service of the Song Dynasty, Ge Fan, Gentleman for Merit Service of the Song Dynasty, Wang Gu, Vice Minister of the Song Dynasty.

宋司諫江公望　宋朝散王衷　宋助教張迪　宋通判賈純仁　宋縣令梅汝能　宋給事中馮楫　宋侍郎吳秉信　宋丞相錢象祖　宋司士王仲回　宋處士庾詵　宋龍舒王日休　宋居士房翥　宋儒士孫抃　宋居士王闐　宋居士孫忠　宋學論昝定國　宋晝錦樓汾

往生士庶傳

隋恒州宋滿　梁東平高浩象　唐法忍山老人　唐榮陽鄭牧卿　唐長安張元祥　唐長安李知遙　唐京口元子平　宋天臺左伸　宋武林范儼　宋錢唐沈銓(妻施氏附)　宋錢唐孫良　宋仙潭姚約(景懿法師附)　宋松江梅福　宋霅川胡皓　宋會稽唐世良　宋錢唐陸偉　宋會稽李彥通　宋錢唐陸浚　宋上虞馮珉　宋潭州黃打鐵　宋四明計打鐵　宋嘉興徐六公　宋臨安沈三郎

往生女倫傳

隋文帝皇后　宋荊王夫人王氏(侍妾附)　宋馬朝奉妻王氏(見馬玗傳)　宋呂都官妻吳氏　宋武林縣君蔡氏　宋陳承宣夫人馮氏　宋王朝請妻陸氏　宋欽成后侄朱氏　宋周寺簿妻樓氏　畫錦樓君妻周氏　宋松江秦氏　宋錢唐鄭氏　宋錢唐于佛子　宋四明黃氏　宋錢唐袁氏　宋錢唐陳媼　宋武林王氏　宋四明孫氏　宋上虞胡長婆　宋安吉王氏　宋錢唐盛氏　宋錢唐沈氏　宋長安姚婆　宋汾陽約山婆　宋汾陽裴氏　宋汾陽溫氏妻　宋醴泉孟氏　宋汾陽梁氏　

宋唸佛道者陳氏(賾禪師母)　宋吳興陳氏　宋會稽胡氏　宋錢唐孫氏　宋仁和郭氏　宋太平周行婆　宋錢唐龔氏(侍妾于氏附)　宋嘉禾鐘婆　宋潮山黃婆　宋霅川朱氏　宋四明凈心女　宋嘉禾周氏　宋常熟陶氏　宋四明項氏　宋慈溪沈氏

往生惡輩傳　唐長安京姓(屠業)　唐長安張鍾馗(殺雞)　唐長安張善和(殺牛)　宋會稽金奭(漁捕)　宋仁和吳瓊(屠酤)

往生禽魚傳　唐裴氏鸚鵡　宋長沙鸜鵒　宋觀師鸜鵒　宋劉成魚

本朝飛山戒珠。始集往生傳。厥後侍郎王古。加以續傳。南渡以來錢唐陸師壽。又增續之。四明默容海印復為續於後。凡二儒二釋。繼成此書。今並刪削系文。獨著平時念佛臨終往生之驗。俾修凈業者有所慕焉。

往生續遺

隋江都慧海法師

往生高僧傳

慧虔。晉末居廬山。見遠公德業之盛。嘆曰。吾人也彼人也。乃之山陰嘉祥寺。聚徒講經。謂眾曰。愿乘講導用奉彌陀。后五年知時已至。乃曰。華開見佛即其時矣。其夕有尼凈嚴。假寐之頃。見觀音勢至與百千眾從空而下。嚴問大士何所之。曰嘉祥迎虔公耳。虔亦預感勝相。以告弟子。奄然長往。異香經旬不歇。

曇鑒。宋時居江陵。定中感佛以水灑面。曰滌汝塵垢清汝心念。一

【現代漢語翻譯】 現代漢語譯本 宋唸佛道者陳氏(賾禪師母)：宋朝的唸佛修行者陳氏，是賾禪師的母親。 宋吳興陳氏：宋朝吳興的陳氏。 宋會稽胡氏：宋朝會稽的胡氏。 宋錢唐孫氏：宋朝錢唐的孫氏。 宋仁和郭氏：宋朝仁和的郭氏。 宋太平周行婆：宋朝太平的周行婆。 宋錢唐龔氏(侍妾于氏附)：宋朝錢唐的龔氏，附帶記載了他的侍妾于氏。 宋嘉禾鐘婆：宋朝嘉禾的鐘婆。 宋潮山黃婆：宋朝潮山的黃婆。 宋霅川朱氏：宋朝霅川的朱氏。 宋四明凈心女：宋朝四明的凈心女。 宋嘉禾周氏：宋朝嘉禾的周氏。 宋常熟陶氏：宋朝常熟的陶氏。 宋四明項氏：宋朝四明的項氏。 宋慈溪沈氏：宋朝慈溪的沈氏。

往生惡輩傳 唐長安京姓(屠業)：唐朝長安的京姓，從事屠宰業。 唐長安張鍾馗(殺雞)：唐朝長安的張鍾馗，以殺雞為業。 唐長安張善和(殺牛)：唐朝長安的張善和，以殺牛為業。 宋會稽金奭(漁捕)：宋朝會稽的金奭，從事漁業捕撈。 宋仁和吳瓊(屠酤)：宋朝仁和的吳瓊，從事屠宰和賣酒的行業。

往生禽魚傳 唐裴氏鸚鵡：唐朝裴氏所養的鸚鵡。 宋長沙鸜鵒：宋朝長沙的鸜鵒。 宋觀師鸜鵒：宋朝觀師所養的鸜鵒。 宋劉成魚：宋朝劉成所養的魚。

本朝飛山戒珠。始集往生傳。厥後侍郎王古。加以續傳。南渡以來錢唐陸師壽。又增續之。四明默容海印復為續於後。凡二儒二釋。繼成此書。今並刪削系文。獨著平時念佛臨終往生之驗。俾修凈業者有所慕焉。 飛山戒珠最初編輯了往生傳，後來侍郎王古又加以續寫。南宋以來，錢唐的陸師壽又增加了續寫。四明的默容海印又在後面進行了續寫。總共有兩位儒士和兩位僧人，相繼完成了這本書。現在將系文刪削，只記錄平時念佛、臨終往生的靈驗事蹟，使修習凈土法門的人有所向往。

往生續遺

隋江都慧海法師：隋朝江都的慧海法師。

往生高僧傳

慧虔。晉末居廬山。見遠公德業之盛。嘆曰。吾人也彼人也。乃之山陰嘉祥寺。聚徒講經。謂眾曰。愿乘講導用奉彌陀。后五年知時已至。乃曰。華開見佛即其時矣。其夕有尼凈嚴。假寐之頃。見觀音勢至與百千眾從空而下。嚴問大士何所之。曰嘉祥迎虔公耳。虔亦預感勝相。以告弟子。奄然長往。異香經旬不歇。 慧虔，晉朝末年居住在廬山。看到遠公的德行事業非常興盛，感嘆道：『我們也是人，他也是人。』於是前往山陰的嘉祥寺，聚集僧眾講解佛經，對大家說：『愿憑藉講經說法來供奉彌陀佛。』五年後，知道時機已到，就說：『蓮花開放，見到佛陀，就是這個時候了。』當天晚上，有位尼姑名叫凈嚴，在似睡非睡的時候，看到觀音菩薩、大勢至菩薩與成千上萬的聖眾從空中降下。凈嚴問大士要去哪裡，大士回答說：『前往嘉祥寺迎接虔公。』慧虔也預先感應到殊勝的景象，告訴了他的弟子，安詳地去世了。奇異的香味持續了數旬不散。

曇鑒。宋時居江陵。定中感佛以水灑面。曰滌汝塵垢清汝心念。一 曇鑒，宋朝時居住在江陵。在禪定中，感覺佛用清水灑在他的臉上，說：『洗滌你的塵垢，清凈你的心念。』

【English Translation】 English version Song Dynasty Buddhist Practitioner Chen (Mother of Zen Master Ze): Chen, a Buddhist practitioner of the Song Dynasty from Wu Xing, was the mother of Zen Master Ze. Chen of Wu Xing, Song Dynasty: Chen of Wu Xing during the Song Dynasty. Hu of Kuaiji, Song Dynasty: Hu of Kuaiji during the Song Dynasty. Sun of Qiantang, Song Dynasty: Sun of Qiantang during the Song Dynasty. Guo of Renhe, Song Dynasty: Guo of Renhe during the Song Dynasty. Zhou Xingpo of Taiping, Song Dynasty: Zhou Xingpo of Taiping during the Song Dynasty. Gong of Qiantang, Song Dynasty (with Concubine Yu): Gong of Qiantang during the Song Dynasty, including his concubine Yu. Zhong Po of Jiahe, Song Dynasty: Zhong Po of Jiahe during the Song Dynasty. Huang Po of Chaoshan, Song Dynasty: Huang Po of Chaoshan during the Song Dynasty. Zhu of Zhouchuan, Song Dynasty: Zhu of Zhouchuan during the Song Dynasty. Jingxin Nu of Siming, Song Dynasty: Jingxin Nu of Siming during the Song Dynasty. Zhou of Jiahe, Song Dynasty: Zhou of Jiahe during the Song Dynasty. Tao of Changshu, Song Dynasty: Tao of Changshu during the Song Dynasty. Xiang of Siming, Song Dynasty: Xiang of Siming during the Song Dynasty. Shen of Cixi, Song Dynasty: Shen of Cixi during the Song Dynasty.

Biographies of Those Reborn from Evil Destinies Jing of Chang'an, Tang Dynasty (Butcher): Jing of Chang'an during the Tang Dynasty, who worked as a butcher. Zhang Zhongkui of Chang'an, Tang Dynasty (Chicken Slaughterer): Zhang Zhongkui of Chang'an during the Tang Dynasty, who made a living by slaughtering chickens. Zhang Shanhe of Chang'an, Tang Dynasty (Cattle Slaughterer): Zhang Shanhe of Chang'an during the Tang Dynasty, who made a living by slaughtering cattle. Jin Shi of Kuaiji, Song Dynasty (Fisherman): Jin Shi of Kuaiji during the Song Dynasty, who engaged in fishing. Wu Qiong of Renhe, Song Dynasty (Butcher and Wine Seller): Wu Qiong of Renhe during the Song Dynasty, who engaged in butchering and selling wine.

Biographies of Reborn Birds and Fish Parrot of the Pei Family, Tang Dynasty: A parrot owned by the Pei family during the Tang Dynasty. Myna of Changsha, Song Dynasty: A myna bird from Changsha during the Song Dynasty. Myna of Master Guan, Song Dynasty: A myna bird owned by Master Guan during the Song Dynasty. Fish of Liu Cheng, Song Dynasty: A fish owned by Liu Cheng during the Song Dynasty.

In this dynasty, Feishan Jiezhu first compiled the biographies of rebirth. Later, Vice Minister Wang Gu added to and continued the compilation. Since the Southern Crossing, Lu Shishou of Qiantang has further supplemented it. Haiyin of Morong in Siming continued it again later. In total, two Confucians and two monks successively completed this book. Now, the related texts have been deleted, and only the verifiable events of reciting the Buddha's name in ordinary times and being reborn at the time of death are recorded, so that those who cultivate the Pure Land practice may have something to aspire to. Feishan Jiezhu initially compiled the 'Biographies of Rebirth'. Later, Vice Minister Wang Gu added to and continued the compilation. Since the Southern Song Dynasty, Lu Shishou of Qiantang further supplemented it. Haiyin of Morong in Siming continued it again later. In total, two Confucians and two monks successively completed this book. Now, the related texts have been deleted, and only the verifiable events of reciting the Buddha's name in ordinary times and being reborn at the time of death are recorded, so that those who cultivate the Pure Land practice may have something to aspire to.

Supplement to the Biographies of Rebirth

Dharma Master Huihai of Jiangdu, Sui Dynasty: Dharma Master Huihai of Jiangdu during the Sui Dynasty.

Biographies of Eminent Monks Reborn

Huigian lived on Mount Lu at the end of the Jin Dynasty. Seeing the flourishing virtues and deeds of Venerable Yuan, he sighed, 'We are also people, and he is also a person.' He then went to Jiaxiang Temple in Shanyin, gathered disciples to lecture on the scriptures, and said to the assembly, 'I wish to rely on lecturing and guiding to serve Amitabha.' Five years later, knowing that the time had come, he said, 'When the lotus blossoms and the Buddha is seen, that will be the time.' That night, a nun named Jingyan, while half-asleep, saw Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, and hundreds of thousands of beings descending from the sky. Jingyan asked the great bodhisattvas where they were going. They replied, 'We are going to Jiaxiang Temple to welcome Venerable Qian.' Huigian also foresaw the auspicious signs and told his disciples. He passed away peacefully. The extraordinary fragrance lingered for weeks. Huigian lived on Mount Lu at the end of the Jin Dynasty. Seeing the flourishing virtues and deeds of Venerable Yuan, he sighed, 'We are also people, and he is also a person.' He then went to Jiaxiang Temple in Shanyin, gathered disciples to lecture on the scriptures, and said to the assembly, 'I wish to rely on lecturing and guiding to serve Amitabha.' Five years later, knowing that the time had come, he said, 'When the lotus blossoms and the Buddha is seen, that will be the time.' That night, a nun named Jingyan, while half-asleep, saw Avalokiteshvara (Guanyin) Bodhisattva, Mahasthamaprapta Bodhisattva, and hundreds of thousands of beings descending from the sky. Jingyan asked the great bodhisattvas where they were going. They replied, 'We are going to Jiaxiang Temple to welcome Venerable Qian.' Huigian also foresaw the auspicious signs and told his disciples. He passed away peacefully. The extraordinary fragrance lingered for weeks.

Tan Jian lived in Jiangling during the Song Dynasty. In meditation, he felt the Buddha sprinkle water on his face, saying, 'Wash away your dust and purify your mind.'

夕唸佛步廊。及旦趺坐而化。同時江陵道海。淮南曇泓。東轅道廣。弘農道光。臨終皆見金臺來迎之相。

曇弘。南適交趾誦觀經不記數。于山崦聚薪焚身。得舍利數百。人見弘身金色乘金鹿向西去。

慧進。齊永明初。于揚州高座寺。發願誦法華。用嚴凈土執卷病生。乃復造經百部以悔宿障。部帙既滿病亦隨愈。聞空中聲曰。汝事已辦汝愿已遂。欲生凈土非汝而誰。一日無病唸佛而化。

道珍。梁天監中寓廬山。慕遠法師。標心凈土。異時夢中見十人舟艫浮海。問何往。曰適安養國。珍曰。愿得隨往。答曰。一日之修功超永劫。子未誦彌陀經。未曾浴僧。何可求往。珍乃大設沐浴專誦彌陀經。后二年有捧銀臺至者。曰以法師之功當得金臺。柰何始心猶豫。故止此耳。珍曰。茍見佛之基有漸奚必金臺。后亡之夕。所居山崖烈火千炬。鄉民大驚。旦則知珍遷化。

曇鸞。初為術學就陶隱居得仙經。還洛下遇菩提流支。問曰。佛道有長生乎。支笑曰。長生不死吾佛道也。即授以觀經曰。能解此則三界無復生。六道無復轉。師承其語遂焚燬仙經。晝夜專誦觀經修三福業。觀想九品。北魏主嘉之號神鸞。敕住汾州玄中寺。一夕正持誦。見梵僧入室。謂曰。吾龍樹也。以汝有凈土之念。故來見汝。鸞曰

【現代漢語翻譯】 現代漢語譯本 夕唸佛步廊。及旦趺坐而化。（傍晚在步廊唸佛，第二天早上結跏趺坐圓寂。）同時，江陵的道海（僧人名），淮南的曇泓（僧人名），東轅的道廣（僧人名），弘農的道光（僧人名），臨終時都見到金臺來迎接他們的景象。

曇弘（僧人名）。南下到交趾，誦讀《觀無量壽經》但不計數。在山中小屋堆積柴火焚燒自己，得到舍利數百顆。人們看見曇弘身體呈金色，乘坐金色的鹿向西方而去。

慧進（僧人名）。齊永明初年，在揚州高座寺，發願誦讀《法華經》。爲了莊嚴凈土，手不釋卷，結果生病。於是又造經一百部，用來懺悔過去的業障。經書全部完成後，疾病也隨之痊癒。聽到空中有聲音說：『你的事情已經辦完，你的願望已經實現。如果不生凈土，還能是誰呢？』一天，無病無災，唸佛圓寂。

道珍（僧人名）。梁天監年間，居住在廬山。仰慕慧遠法師，立志往生凈土。有一次夢中看見十個人乘著船在海上漂浮。問道：『要到哪裡去？』回答說：『前往安養國（極樂世界）。』道珍說：『希望能夠跟隨前往。』回答說：『一天的修行功德超過永劫。你沒有誦讀《彌陀經》，沒有齋僧沐浴，怎麼可以求往生呢？』道珍於是大設齋僧沐浴，專心誦讀《彌陀經》。兩年後，有人捧著銀臺來，說：『憑法師的功德應當得到金臺，奈何開始時心有猶豫，所以只能得到銀臺。』道珍說：『如果能見到佛的基業，有進步就行了，何必一定要金臺呢？』後來圓寂的晚上，所居住的山崖燃起千百支火炬，鄉民非常驚恐。早晨才知道道珍已經遷化。

曇鸞（僧人名）。最初學習方術，跟隨陶弘景得到仙經。返回洛陽后，遇到菩提流支（僧人名），問道：『佛道有長生不死的方法嗎？』菩提流支笑著說：『長生不死是佛道啊。』於是將《觀無量壽經》授予他，說：『能夠理解這部經，那麼三界不再輪迴，六道不再流轉。』曇鸞聽從了他的話，於是焚燬了仙經，日夜專心誦讀《觀無量壽經》，修習三福業，觀想九品往生。北魏皇帝嘉獎他，稱他為『神鸞』，下令他住在汾州玄中寺。一天晚上正在持誦，看見一位梵僧進入房間，說：『我是龍樹（菩薩名）。因為你有往生凈土的念頭，所以來見你。』曇鸞說：

【English Translation】 English version In the evening, he recited the Buddha's name in the corridor. The next morning, he passed away in the lotus position. At the same time, Daohai (name of a monk) of Jiangling, Tanhong (name of a monk) of Huainan, Daoguang (name of a monk) of Dongyuan, and Daoguang (name of a monk) of Hongnong all saw the appearance of a golden platform coming to greet them at the time of their death.

Tanhong (name of a monk) went south to Jiaozhi, reciting the Visualization Sutra without keeping count. He piled up firewood in a mountain hut and burned himself, obtaining hundreds of sharira (relics). People saw Tanhong's body in golden color, riding a golden deer towards the west.

Huijin (name of a monk), in the early years of Yongming in the Qi dynasty, made a vow at Gaozuo Temple in Yangzhou to recite the Lotus Sutra. In order to adorn the Pure Land, he held the scroll without putting it down, which caused him to fall ill. So he made another hundred copies of the sutra to repent for his past karmic obstacles. Once the copies were completed, his illness also healed. He heard a voice in the air saying, 'Your affairs have been completed, your wishes have been fulfilled. If you do not seek rebirth in the Pure Land, who else will?' One day, without illness or calamity, he passed away while reciting the Buddha's name.

Daozhen (name of a monk) lived in Mount Lu during the Tianjian period of the Liang dynasty. He admired Dharma Master Huiyuan and aspired to be reborn in the Pure Land. Once in a dream, he saw ten people floating on the sea in a boat. He asked, 'Where are you going?' They replied, 'We are going to the Land of Bliss (Pure Land).' Daozhen said, 'I wish to follow you.' They replied, 'One day of cultivation surpasses endless kalpas. You have not recited the Amitabha Sutra, nor have you bathed monks. How can you seek rebirth?' Daozhen then held a large bathing ceremony for monks and devoted himself to reciting the Amitabha Sutra. Two years later, someone came holding a silver platform, saying, 'Based on the Dharma Master's merits, you should have received a golden platform, but because you hesitated at the beginning, you only received this silver platform.' Daozhen said, 'If I can see the foundation of the Buddha and make progress, why must it be a golden platform?' On the night of his death, a thousand torches of fire blazed on the cliff where he lived, greatly alarming the villagers. In the morning, they learned that Daozhen had passed away.

Tanluan (name of a monk) initially studied magic and obtained immortal scriptures from Tao Hongjing. After returning to Luoyang, he met Bodhiruci (name of a monk), who asked, 'Is there a method of immortality in the Buddha's path?' Bodhiruci smiled and said, 'Immortality is the Buddha's path.' He then gave him the Visualization Sutra, saying, 'If you can understand this sutra, then you will no longer be reborn in the Three Realms, and you will no longer transmigrate in the Six Paths.' Tanluan listened to his words and burned the immortal scriptures. Day and night, he devoted himself to reciting the Visualization Sutra, cultivating the Three Blessings, and visualizing the Nine Grades of Rebirth. The emperor of the Northern Wei praised him, calling him 'Divine Luan,' and ordered him to live in Xuanzhong Temple in Fenzhou. One night, while he was reciting, he saw a Brahman monk enter the room, saying, 'I am Nagarjuna (name of a Bodhisattva). Because you have the thought of being reborn in the Pure Land, I have come to see you.' Tanluan said:

。何以教我。僧曰。已去不可及。未來未可追。見在今何在。白駒難與回。言訖不見。鸞即令弟子同音唱佛。西向瞑目而化。

慧光。北齊時居洛陽著華嚴涅槃十地等疏。妙盡權實之旨。一日有疾見天眾來迎。光曰。我所愿歸安養耳。已而凈土化佛充滿虛空。光曰。唯愿我佛攝受遂我本願。即彈指謦欬。言氣俱盡。

法琳。晉原人。常誦觀經輒見一僧大身在前。北齊建武二年感疾。見寶樹下一佛二大士像坐蓮華上。琳大慰喜。夜半聞鐘聲。眾就視之。即席而化。

僧柔。學方等諸經。齊文宣詔至鄴下。柔唯以凈業為懷。亡之日見化佛千數。室內外聞異香。西望敬禮即時遷神。

慧命。北周長沙人。十五誦法華。才七日終一部。與法音為凈土友。一夕攜手月下相顧笑曰。時至不行為貪生。西方有期吾其去矣。音曰。寧不俟我十日。命豎兩指曰過此不可也。越二日果終。眾見天人下降奇香異樂或唱善哉。后十日音亦亡。祥瑞悉與命同。

僧崖。北周益州多寶寺發心燒五指。萬人擁觀。謂弟子曰。我去後好共養病患醜陋人。此皆佛菩薩權化也。坐亡之時眾見寶華紛紛。師披納執錫口唱佛號與數十僧乘空而去。

智舜。入廬山踵遠公凈業。講觀經才終。即示病。見鸚鵡孔雀唸佛念法皆微

【現代漢語翻譯】 現代漢語譯本：用什麼來教導我呢？僧人說：『已經過去的無法追趕，未來還未到來無法追逐，現在的又在哪裡呢？時光如白駒過隙難以挽回。』說完就不見了。於是鸞就讓弟子們用同樣的音調唱誦佛號，面向西方閉目圓寂。

慧光（Huiguang）：北齊時居住在洛陽，著有《華嚴經》、《涅槃經》、《十地經》等疏，精妙地闡述了權實之旨。一天生病，看見天眾前來迎接。慧光說：『我所希望的是往生安養凈土。』隨即凈土的化佛充滿虛空。慧光說：『唯愿我佛攝受，成就我的本願。』隨即彈指清嗓，說完氣絕而終。

法琳（Falin）：晉原人。經常誦讀《觀經》，總是看見一個高大的僧人在前面。北齊建武二年，感到生病，看見寶樹下一佛二菩薩像坐在蓮花上。法琳非常欣慰歡喜。半夜聽到鐘聲，眾人前去觀看，就在座位上圓寂了。

僧柔（Sengrou）：學習方等諸經。齊文宣帝下詔讓他到鄴下。僧柔只以修習凈土為懷。臨終之日，看見數千化佛。室內外聞到奇異的香氣。向西方敬禮，隨即遷神往生。

慧命（Huiming）：北周長沙人。十五歲誦讀《法華經》，僅僅七天就讀完一部。與法音（Fayin）為凈土之友。一天晚上，兩人攜手在月下互相看著笑著說：『時間到了不走就是貪生。西方有約，我們該去了。』法音說：『能不能等我十天？』慧命豎起兩根手指說：『過了這兩天就不行了。』過了兩天果然去世。眾人看見天人下降，奇異的香氣和音樂，或者唱著善哉。十天後法音也去世了，祥瑞和慧命一樣。

僧崖（Sengyai）：北周益州多寶寺的人，發心焚燒五個手指。萬人圍觀。對弟子們說：『我走後好好共同供養病患醜陋之人。這些都是佛菩薩的權宜示現。』坐化之時，眾人看見寶華紛紛。僧人披著袈裟拿著錫杖，口中唱著佛號，與數十僧人乘空而去。

智舜（Zhishun）：進入廬山，繼承遠公（Yuangong）的凈土事業。講解《觀經》才結束，就示現生病。看見鸚鵡、孔雀唸佛念法，聲音都很微弱。

【English Translation】 English version: How can you teach me? The monk said, 'The past cannot be reached, the future cannot be pursued, where is the present now? Time is like a white colt passing through a crack, difficult to bring back.' After speaking, he disappeared. Thereupon, Luan instructed his disciples to chant the Buddha's name in unison, facing west and closing his eyes in peaceful passing.

Huiguang: During the Northern Qi Dynasty, he resided in Luoyang and authored commentaries on the Avatamsaka Sutra (Huayan Jing), Nirvana Sutra (Nirvana Jing), Ten Stages Sutra (Shi Di Jing), etc., profoundly elucidating the principles of provisional and ultimate truth. One day, he fell ill and saw celestial beings coming to greet him. Huiguang said, 'What I desire is to be reborn in the Land of Bliss.' Immediately, transformation Buddhas of the Pure Land filled the void. Huiguang said, 'I only wish that the Buddha would receive me and fulfill my original vow.' Then he snapped his fingers and cleared his throat, and with the last word, his breath ceased.

Falin: A native of Jinyuan. He often recited the Contemplation Sutra (Guan Jing) and always saw a tall monk in front of him. In the second year of Jianwu during the Northern Qi Dynasty, he felt ill and saw an image of one Buddha and two Bodhisattvas sitting on lotus flowers under a jeweled tree. Falin was greatly comforted and rejoiced. In the middle of the night, he heard the sound of a bell. The people went to look and he passed away in his seat.

Sengrou: Studied the Vaipulya Sutras. Emperor Wenxuan of Qi issued an edict for him to come to Ye. Sengrou only cherished the practice of Pure Land. On the day of his death, he saw thousands of transformation Buddhas. Strange fragrances were smelled inside and outside the room. He paid homage facing west and immediately his spirit departed.

Huiming: A native of Changsha during the Northern Zhou Dynasty. At the age of fifteen, he recited the Lotus Sutra (Fahua Jing), completing one copy in just seven days. He and Fayin were Pure Land friends. One evening, they held hands under the moon, looked at each other, and laughed, saying, 'When the time comes and we don't go, it's because we are greedy for life. We have an appointment in the West, we should go.' Fayin said, 'Can you wait for me for ten days?' Huiming raised two fingers and said, 'After these two days, it won't work.' After two days, he indeed passed away. The people saw celestial beings descending, strange fragrances and music, or chanting 'Excellent!' Ten days later, Fayin also passed away, and the auspicious signs were the same as Huiming's.

Sengyai: From Duobao Temple in Yizhou during the Northern Zhou Dynasty, he vowed to burn five fingers. Ten thousand people watched. He said to his disciples, 'After I leave, take good care of the sick and ugly people together. These are all expedient manifestations of Buddhas and Bodhisattvas.' At the time of his passing, the people saw jeweled flowers falling. The monk, wearing his kasaya and holding his staff, chanted the Buddha's name and departed into the sky with dozens of monks.

Zhishun: Entered Mount Lu and continued the Pure Land practice of Yuangong. He had just finished lecturing on the Contemplation Sutra (Guan Jing) when he showed signs of illness. He saw parrots and peacocks reciting the Buddha's name and the Dharma, all with faint voices.

妙聲。告弟子曰。我今日往生矣。既而果遷化。時隋大業初。

智通。隋河東人。常誦先賢贊佛偈三十首。每六時對像引聲高唱。季曲悽切聞者悲之。大業七年。與門人頂蓋同聲唸佛忽見光明勝異寶幢華幔。謂蓋曰。吾生凈土克在今夕。即坐亡于懺堂。眾見樓閣千重排空而去。猶雲霧然。

真慧。隋大業初居蒲坂麻谷。餌黃精絕立。筑凈地設四柱寶幢以奉三聖。每依像作觀。挺身整念必肅肅然。一夕謂弟子曰。今見蓮華載開載合將承吾足。頃之聞鐘。天香西來異光驟發。已而慧亡。

慧思。陳時來居南嶽。專誦法華。嘗夢阿彌陀佛彌勒佛與之說法。夏竟受歲豁然大悟法華三昧所未聞經。不疑自解。后將順世。即集門學連日說法。端坐唱佛來也。即合掌而逝。

智顗。居天臺。初往大蘇山禮思禪師。思曰。昔日靈山同聽法華。宿緣所追今復來矣。乃授法華三昧三七日法。誦經至是真精進是名真法供養如來。豁然見靈山一席儼然未散。後於石城石像前將示寂。令唱無量壽佛及觀經首題合掌贊曰。四十八愿莊嚴凈土。華池寶樹易往無人。火車相現一念改悔。尚得往生。況戒定熏修。行道力故。實不唐捐。又曰。吾諸師友。侍從觀音皆來迎我。言訖加趺。唱三寶名。如入三昧。

慧成。居枝江

【現代漢語翻譯】 現代漢語譯本 妙聲：告訴弟子們說：『我今天就要往生了。』不久之後果然遷化（去世）。那時是隋朝大業初年。 智通：隋朝河東人。經常誦讀先賢贊佛的偈頌三十首。每天六個時辰對著佛像引吭高歌。歌聲悽切，聽的人都感到悲傷。大業七年，與門人頂蓋一同唸佛，忽然看見光明殊勝，還有寶幢華幔。告訴頂蓋說：『我往生凈土，就在今晚。』隨即在懺堂坐化。眾人看見千重樓閣排列在空中而去，像雲霧一樣。 真慧：隋朝大業初年居住在蒲坂麻谷。服用黃精，斷絕穀物。修築清凈之地，設定四根柱子的寶幢來供奉三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）。每次依照佛像作觀想，挺直身體，端正意念，必定恭敬嚴肅。一天晚上告訴弟子們說：『現在看見蓮花時開時合，將要承載我的雙足。』不久之後聽到鐘聲，天上的香氣從西方而來，奇異的光芒驟然發出。隨後真慧去世。 慧思：陳朝時來到南嶽居住。專心誦讀《法華經》。曾經夢見阿彌陀佛、彌勒佛為他說法。夏季結束時，豁然大悟《法華三昧》中從未聽聞的經義。沒有疑惑，自然理解。後來將要順應世俗（去世），就召集門徒學人，連續幾天說法。端坐著唱唸『佛來也』，隨即合掌而逝。 智顗：居住在天臺。當初前往大蘇山拜見思禪師。思禪師說：『昔日在靈山一同聽聞《法華經》，宿世的因緣牽引，今天又來了。』於是傳授《法華三昧》二十一天（三七日）的修行方法。誦經至『是真精進，是名真法供養如來』時，豁然看見靈山法會的一席座位，儼然沒有散去。後來在石城的石像前將要示寂（去世），令人唱唸『無量壽佛』以及《觀經》的首題，合掌讚歎說：『四十八愿莊嚴凈土，華池寶樹易往無人。火車相現，一念改悔，尚得往生，何況戒定熏修，行道力故，實不唐捐。』又說：『我的各位師友，侍從觀音菩薩都來迎接我了。』說完就跏趺而坐，唱唸三寶的名號，如同進入三昧（禪定）。 慧成：居住在枝江。

【English Translation】 English version Miaosheng: Told his disciples, 'I will be reborn in the Pure Land today.' Soon after, he indeed passed away. This was during the early years of the Daye era of the Sui Dynasty. Zhitong: A native of Hedong during the Sui Dynasty. He often recited the thirty verses of praise to the Buddha composed by previous sages. Every six periods of the day, he would raise his voice and sing before the Buddha's image. His songs were mournful, causing those who heard them to grieve. In the seventh year of the Daye era, while reciting the Buddha's name with his disciple Dinggai, he suddenly saw extraordinary light, as well as jeweled banners and canopies. He said to Dinggai, 'My rebirth in the Pure Land will be tonight.' He then sat in meditation and passed away in the repentance hall. The crowd saw thousands of layers of pavilions rising into the sky and disappearing like clouds and mist. Zhenhui: Lived in Magu, Puban, during the early years of the Daye era of the Sui Dynasty. He consumed Huangjing (Solomon's Seal rhizome) and abstained from grains. He built a pure land and erected jeweled banners with four pillars to honor the Three Saints (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). He always meditated according to the image, straightening his body and focusing his mind with utmost reverence. One evening, he said to his disciples, 'Now I see lotus flowers opening and closing, about to support my feet.' Soon after, they heard the sound of bells, and heavenly fragrance came from the west, with extraordinary light suddenly appearing. Then Zhenhui passed away. Huisi: Came to live in Nanyue during the Chen Dynasty. He devoted himself to reciting the Lotus Sutra. He once dreamed that Amitabha Buddha and Maitreya Buddha were preaching the Dharma to him. At the end of summer, he suddenly awakened to the meaning of the Lotus Samadhi, scriptures he had never heard before. Without doubt, he understood them naturally. Later, when he was about to pass away, he gathered his disciples and students and preached the Dharma for several days. He sat upright and chanted 'The Buddha is coming,' then passed away with his palms together. Zhiyi: Lived in Tiantai. He initially went to Dasu Mountain to pay respects to Chan Master Si. Chan Master Si said, 'In the past, we listened to the Lotus Sutra together on Vulture Peak. Drawn by past affinities, you have come again today.' He then taught him the practice of the Lotus Samadhi for twenty-one days (three seven-day periods). When reciting the sutra to the line 'This is true diligence, this is called truly offering to the Tathagata,' he suddenly saw the seat of the Vulture Peak assembly, as if it had not dispersed. Later, in front of a stone statue in Shicheng, when he was about to enter Nirvana (pass away), he instructed others to chant 'Amitabha Buddha' and the title of the Contemplation Sutra, and with his palms together, he praised, 'The forty-eight vows adorn the Pure Land, the jeweled trees in the lotus ponds are easy to reach, yet no one goes. Even if the fire-chariot appears, a single thought of repentance can lead to rebirth, how much more so through the cultivation of precepts and meditation, and the power of practicing the Way, it is truly not in vain.' He also said, 'All my teachers and friends, attending Avalokitesvara Bodhisattva, have come to welcome me.' After speaking, he sat in the lotus position and chanted the names of the Three Jewels, as if entering Samadhi (meditative absorption). Huicheng: Lived in Zhijiang.

誦阿彌陀經修西方觀。三十年常坐不臥。每入定見凈土蓮臺寶樹。臨終之夕。人有夢成乘蓮華上隱隱西沒。

慧命。天臺仙城人。臨終誡門人。精進凈行。眾忽見阿彌陀佛領眾來迎師隨佛後向西而去。

灌頂。章安人。臨終示疾。室有異香。因誡誨弟子畢。忽起合掌。稱阿彌陀佛二大士名。奄然而化。

法喜。常行方等禮懺。有一雉來責命。神人斥之曰。法師當往生凈土。豈償汝命。後於病中發願。以一生所修行業迴向凈土。至心念佛。即見佛菩薩眾來迎。端坐而化。

等觀。居天臺常誦法華。一夕澡浴而西趺坐。唸佛菩薩及智者名。復說三觀法門。言畢而終。

法俊。住碧澗寺。行法華三昧。即獲悟入。示滅之日。仙樂盈空天香亙野。眾見凌空西向而去。

道喻。居開覺寺念阿彌陀佛。日夜不廢。造其像僅三寸。後於定中見佛。謂曰。汝造我像何小。喻曰。心大即大。心小即小。言訖見像身遍滿虛空。告曰。汝且回本國香湯沐浴。明星出時我來迎汝。至時感化佛來迎。光明滿室。

壽洪。汾陽人。常念往西方。將亡見兜率天童子來迎。師曰。我心期西往不生天上。即令眾唸佛。遽云佛從西來矣。言訖而化。

法智。居國清寺一心念佛。常感觀音勢至來下光映其身

【現代漢語翻譯】 現代漢語譯本 誦《阿彌陀經》（Amitabha Sutra）修西方觀想。三十年如一日，常坐不臥。每次入定時，都能見到凈土的蓮花寶座和珍貴的樹木。臨終的夜晚，有人夢見成某乘坐蓮花，隱隱地向西方而去。

慧命（Huiming），天臺仙城人。臨終時告誡弟子們要精進修行，保持清凈的行為。眾人忽然看見阿彌陀佛（Amitabha Buddha）帶領大眾前來迎接，慧命跟隨佛陀向西方而去。

灌頂（Guanding），章安人。臨終時示現疾病，房間里充滿奇異的香味。在告誡弟子完畢后，忽然起身合掌，稱念阿彌陀佛（Amitabha Buddha）和兩位大士的名號，安詳地圓寂。

法喜（Faxi），經常進行方等懺法的禮拜。有一隻雉雞前來索命，神人斥責它說：『法師將要往生凈土，哪裡會償還你的命？』後來在生病期間發願，將一生所修的行業迴向凈土，至誠唸佛，就看見佛菩薩眾前來迎接，端坐而化。

等觀（Dengguan），居住在天臺山，經常誦讀《法華經》（Lotus Sutra）。一天晚上，沐浴後向西方跏趺而坐，唸誦佛菩薩以及智者（Zhiyi）的名號，又宣說了三觀法門，說完就圓寂了。

法俊（Fajun），住在碧澗寺，修習《法華三昧》（Lotus Samadhi），隨即獲得開悟。示寂之日，仙樂充滿天空，天香瀰漫原野，眾人看見他凌空向西方而去。

道喻（Daoyu），居住在開覺寺，唸誦阿彌陀佛（Amitabha Buddha），日夜不停。塑造的佛像只有三寸高。後來在禪定中見到佛，佛說：『你造我的像為什麼這麼小？』道喻回答說：『心大就大，心小就小。』說完，看見佛像的身軀遍滿虛空。佛告訴他：『你且回到本國，用香湯沐浴，等到啟明星出現時，我來迎接你。』到時，感應到化佛前來迎接，光明充滿房間。

壽洪（Shouhong），汾陽人。經常念想著往生西方。臨終時看見兜率天的童子前來迎接，壽洪說：『我一心期望往生西方，不願生到天上。』隨即令眾人唸佛，急切地說『佛從西方來了！』說完就圓寂了。

法智（Fazhi），居住在國清寺，一心念佛。經常感應到觀音（Guanyin）、勢至（Shizhi）二位菩薩降臨，光芒照耀他的身體。

【English Translation】 English version He recited the Amitabha Sutra (Amitabha Sutra) and cultivated Western Contemplation. For thirty years, he sat constantly without lying down. Every time he entered samadhi, he saw the lotus dais and precious trees of the Pure Land. On the night of his death, someone dreamed that Cheng rode on a lotus flower and disappeared faintly to the west.

Huiming (Huiming), a native of Xiantai City in Tiantai. On his deathbed, he admonished his disciples to be diligent in practice and maintain pure conduct. Suddenly, everyone saw Amitabha Buddha (Amitabha Buddha) leading the assembly to welcome him, and Huiming followed the Buddha to the west.

Guanding (Guanding), a native of Zhang'an. He showed signs of illness at his death, and the room was filled with a strange fragrance. After admonishing his disciples, he suddenly rose, put his palms together, and recited the names of Amitabha Buddha (Amitabha Buddha) and the two great Bodhisattvas, and passed away peacefully.

Faxi (Faxi) often performed the rites of the Fangdeng repentance. A pheasant came to demand his life, but a deity rebuked it, saying, 'The Dharma Master is about to be reborn in the Pure Land, how can he repay your life?' Later, during his illness, he vowed to dedicate all the merits of his life's practice to the Pure Land, and sincerely recited the Buddha's name. He then saw the Buddhas and Bodhisattvas coming to welcome him, and he passed away in a seated posture.

Dengguan (Dengguan) lived in Tiantai and often recited the Lotus Sutra (Lotus Sutra). One evening, after bathing, he sat in the lotus position facing west, reciting the names of the Buddhas and Bodhisattvas, as well as Zhiyi (Zhiyi). He then expounded the Three Contemplations Dharma Gate and passed away after speaking.

Fajun (Fajun) lived in Bijian Temple and practiced the Lotus Samadhi (Lotus Samadhi), and immediately attained enlightenment. On the day of his passing, celestial music filled the sky and heavenly fragrance permeated the fields. Everyone saw him ascending into the sky and heading west.

Daoyu (Daoyu) lived in Kaijue Temple and recited Amitabha Buddha's (Amitabha Buddha) name day and night without ceasing. He made an image of the Buddha that was only three inches tall. Later, in meditation, he saw the Buddha, who said, 'Why did you make my image so small?' Daoyu replied, 'If the mind is large, it is large; if the mind is small, it is small.' After speaking, he saw the Buddha's body filling the entire void. The Buddha told him, 'You should return to your country and bathe in fragrant water. When the morning star appears, I will come to welcome you.' When the time came, he sensed the transformation Buddha coming to welcome him, and the room was filled with light.

Shouhong (Shouhong), a native of Fenyang, often thought of being reborn in the West. As he was dying, he saw a boy from Tushita Heaven coming to welcome him. Shouhong said, 'My heart is set on being reborn in the West, not in heaven.' He then ordered everyone to recite the Buddha's name, and exclaimed, 'The Buddha is coming from the West!' He then passed away.

Fazhi (Fazhi) lived in Guoqing Temple and single-mindedly recited the Buddha's name. He often felt Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) Bodhisattvas descending, and their light illuminated his body.

。謂所親曰。吾生凈土有日矣。誰能具食餞我。眾為具之。食訖無他異。眾疑其侮。宿房以候之。夜未央忽安坐床上。唸佛而化。有金光自西來。江上漁人誤謂天曉(已上並隋時)。

善胄。博野人。勤篤凈業。常見佛大士像放光照身。一夕疾中倏起合掌。祝曰。佛以四十八愿攝我有情。必冀此時如佛本願。已而告眾曰。佛光照我所愿無失。言訖而亡。

法祥。住楊都大興國寺。三十年修安養之業。凡有饒益必用迴向。因在疾弟子聞師稱佛聲甚厲。又見房西壁有光若鏡。現凈土境相。頻伽鼓翼。祥倏然而化。

明瞻。晚歲克志安養。或譏其遲暮。瞻曰。十念功成猶得見佛。吾何慮焉。后因疾于興善寺具齋別道俗。時僕射房元齡杜如晦。皆會焉。日過午整威儀。遽曰。佛來矣。二大士亦至。竦身合掌而化。

道綽。入壁谷玄中寺曇鸞之舊居也。專志唸佛。日以七萬遍為度。勸並汾人唸佛。或以豆記所度者及萬斛。四月八日集道俗為如來生朝慶會。俄見鸞空中乘七寶船。謂綽曰。汝凈土堂宇以成。眾復見化佛菩薩飄飄在空。皆忻仰嘆異。同志道撫者每相見必指凈土為會。綽亡三日。撫聞之曰。吾常期先行。今乃在後。吾加一息之功。見佛可追矣。即于像前叩頭陳露。退就其座而化。

道昂

【現代漢語翻譯】 現代漢語譯本：他對親近的人說：『我往生凈土的日子快到了。誰能準備齋飯為我餞行？』眾人為他準備了齋飯。吃完齋飯後，他沒有其他異常舉動，眾人懷疑他在欺騙他們，便在他房間里守候。夜裡還沒到一半，他忽然安穩地坐在床上，唸佛而逝。有金色的光芒從西方而來，江上的漁人誤以為是天亮了（以上都是隋朝時的事蹟）。

善胄（人名），博野人，勤奮篤實地修習凈土法門。他經常看見佛和大菩薩的像放出光芒照耀他的身體。一天晚上，他在生病中忽然起身合掌，祝願說：『佛以四十八愿攝受我這樣的有情眾生，必定希望此時能如佛的本願。』說完后，他告訴眾人說：『佛光照耀我，我的願望不會落空。』說完就去世了。

法祥（人名），住在楊都大興國寺，三十年修習往生安養凈土的功業。凡是有任何利益，必定用來回向凈土。一次生病時，弟子們聽到法祥法師稱念佛號的聲音非常洪亮，又看見房間西邊的墻壁上有光芒，像鏡子一樣，顯現出凈土的景象，頻伽鳥（妙音鳥）在鼓動翅膀。法祥法師忽然就去世了。

明瞻（人名），晚年立志往生安養凈土。有人譏笑他年紀大了才這樣做。明瞻說：『十唸的功德成就，尚且能夠見到佛，我有什麼可憂慮的呢？』後來因為生病，在興善寺準備齋飯，與道友和俗人告別。當時僕射房元齡（人名）、杜如晦（人名），都參加了。太陽過了中午，他整理好衣冠，忽然說：『佛來了，兩位大士也到了。』他挺直身體，合掌而逝。

道綽（人名），進入壁谷玄中寺曇鸞（人名）的舊居。專心致志地念佛，每天以念七萬遍為定額。勸說并州和汾州的人唸佛，有人用豆子來記錄所勸化的人，多達萬斛。四月八日，聚集道友和俗人為如來佛舉行誕辰慶典。忽然看見曇鸞在空中乘坐七寶船，對道綽說：『你往生凈土的堂宇已經建成。』眾人又看見化佛菩薩在空中飄動，都歡喜讚歎，感到驚異。道友道撫（人名）每次相見，必定以指向凈土為約會。道綽去世三天後，道撫聽說了，說：『我常常期望先走一步，現在卻落在了後面。我再加一把勁，見到佛是可以追得上的。』於是就在佛像前叩頭陳述自己的心願，退回到自己的座位上，去世了。

道昂（人名）

【English Translation】 English version: He said to his close associates, 'The day of my rebirth in the Pure Land is near. Who can prepare a vegetarian meal to bid me farewell?' The assembly prepared it for him. After the meal, there was nothing unusual about him. The assembly suspected he was deceiving them, so they waited in his room. Before midnight, he suddenly sat upright on his bed, chanted the Buddha's name, and passed away. Golden light came from the West, and the fishermen on the river mistakenly thought it was dawn (all the above happened during the Sui Dynasty).

Shan Zhou (personal name), a person from Boye, diligently and sincerely cultivated the Pure Land practice. He often saw the images of the Buddha and great Bodhisattvas emitting light and illuminating his body. One evening, during an illness, he suddenly rose, put his palms together, and prayed, 'The Buddha, with his forty-eight vows, embraces sentient beings like me. I certainly hope that at this time, it will be according to the Buddha's original vows.' After saying this, he told the assembly, 'The Buddha's light shines on me, and my wishes will not be in vain.' He then passed away.

Fa Xiang (personal name), resided at Daxingguo Temple in Yangdu, cultivating the practice of rebirth in the Pure Land of Bliss for thirty years. Whenever there was any benefit, he would always dedicate it to the Pure Land. Once, while ill, his disciples heard Master Fa Xiang chanting the Buddha's name very loudly, and they also saw a light on the west wall of the room, like a mirror, revealing the scenery of the Pure Land, with Kalavinka birds (birds with melodious voices) flapping their wings. Fa Xiang suddenly passed away.

Ming Zhan (personal name), in his later years, resolved to be reborn in the Pure Land of Bliss. Some ridiculed him for doing so late in life. Ming Zhan said, 'Even the merit of ten recitations is enough to see the Buddha, so what do I have to worry about?' Later, due to illness, he prepared a vegetarian meal at Xing Shan Temple to bid farewell to his fellow practitioners and laypeople. At that time, the ministers Fang Xuanling (personal name) and Du Ruhui (personal name) were both present. After noon, he arranged his robes and said abruptly, 'The Buddha is coming, and the two great Bodhisattvas have also arrived.' He straightened his body, put his palms together, and passed away.

Dao Chuo (personal name) entered the old residence of Tan Luan (personal name) in Xuanzhong Temple in Bigu. He devoted himself to reciting the Buddha's name, setting a quota of 70,000 recitations per day. He encouraged the people of Bing and Fen provinces to recite the Buddha's name, and some used beans to record those who were converted, amounting to tens of thousands of hu (a unit of measurement). On the eighth day of the fourth month, he gathered fellow practitioners and laypeople to celebrate the Buddha's birthday. Suddenly, he saw Tan Luan riding a seven-jeweled boat in the air, saying to Dao Chuo, 'Your mansion in the Pure Land has been completed.' The assembly also saw transformed Buddhas and Bodhisattvas floating in the air, and they all rejoiced, praised, and marveled. His fellow practitioner Dao Fu (personal name) always made an appointment to meet in the Pure Land whenever they met. Three days after Dao Chuo passed away, Dao Fu heard about it and said, 'I always expected to go first, but now I am behind. I will add one more effort, and seeing the Buddha is within reach.' Then he prostrated before the Buddha image, expressed his wishes, returned to his seat, and passed away.

Dao Ang (personal name)

。平時修凈土業。一日昇高座誡飭徒眾。遽揖曰。彼天眾何雜沓而來。天道由來非吾愿。若凈土相迎即聞命矣。因瞑目久之曰。阿彌陀佛光明照我。諸化菩薩又來會此。於是捧爐叩首陳慶。忽爐墜而化。

智琰。居武丘。集僧俗修凈業觀想。每月一集五百餘人。後於病中見梵僧手執寶瓶。前謂之曰。吾無邊光也。卻後凈土所稱功德寶王乃我爾。琰與寺眾論曰。無邊光勢至大士。功德寶王其成佛之號也。我其西歸乎。其夕竟亡。

神素。居蒲州講阿毗曇成實論。愿早登安養。后病中令弟子讀觀經。靜坐而聽。既畢唱佛大士號。始終數番。至中夜安坐而化。

功迥浚儀人。行普賢懺。身不倚者三十年。一日普賢來乘六牙象。地皆銀色。晚年專講法華。每至藥草喻品天輒降雨。又撰佛地論疏。愿回所詮之益得生凈土。疏成五色異光照其室。迥曰。得於此時乘光見佛愿足矣。乃繫念西想。不食而化。

惟岸。并州人。常修十六觀門。曾因出觀見觀音勢至現於空中。岸頂禮雨淚曰。幸由肉眼得睹聖容。所恨世無傳焉。倏有二人稱善畫。聖相既就人亦俱失。乃謂弟子曰。吾西行其時也。有從我者乎。一小童曰惟師之命。即往白父母。歸寺沐浴。至像前趺坐而化。岸撫其背曰。汝何先吾而行。即令弟子助聲

【現代漢語翻譯】 現代漢語譯本：平時修習凈土法門的人，有一天登上高座告誡眾人，忽然作揖說：『那些天眾為何如此雜亂地前來？天道從來不是我的願望。如果是凈土聖眾前來迎接，我就聽從了。』於是閉目良久，說：『阿彌陀佛的光明照耀著我，諸位化身菩薩又來此聚會。』於是捧著香爐叩頭陳述慶幸之情，忽然香爐墜落而化為灰燼。 智琰（Zhiyan），居住在武丘（Wuqiu）。聚集僧人和俗人修習凈土觀想，每月一次聚集五百多人。後來在病中看見一位梵僧手持寶瓶，走到他面前說：『我是無邊光（Wubian Guang）啊。你往生凈土后所稱的功德寶王（Gongde Baowang）就是我。』智琰與寺廟的僧眾議論說：『無邊光是勢至大士（Shizhi Dashi），功德寶王是其成佛的名號啊。我大概要往生西方凈土了吧。』當天晚上就去世了。 神素（Shensu），居住在蒲州（Puzhou），講授《阿毗曇（Abhidam）》和《成實論（Chengshilun）》，希望早日往生安養凈土。後來在病中讓弟子讀誦《觀經（Guanjing）》，自己用心聽。讀完后，唱唸佛和菩薩的名號，始終反覆多次，到半夜安然端坐而去世。 功迥（Gong Jiong），浚儀（Junyi）人。修持普賢懺（Puxian Chan），三十年身體不依靠任何東西。有一天，普賢菩薩（Puxian Pusa）乘坐六牙白象而來，地上都是銀色。晚年專門講授《法華經（Fahua Jing）》，每次講到《藥草喻品（Yaocaoyu Pin）》時，天上就下雨。又撰寫《佛地論疏（Fodilun Shu）》，希望將所詮釋的利益迴向往生凈土。疏寫成后，五色奇異的光芒照亮他的房間。功迥說：『在這個時候乘著光明見到佛，我的願望就滿足了。』於是繫念西方，不吃東西而去世。 惟岸（Weian），并州（Bingzhou）人。經常修習十六觀門（Shiliu Guanmen）。曾經在出觀時看見觀音菩薩（Guanyin Pusa）和勢至菩薩（Shizhi Pusa）顯現在空中。惟岸頂禮膜拜，流著眼淚說：『有幸用肉眼得見聖容，只遺憾世間沒有流傳下來。』忽然有兩個人自稱擅長繪畫，聖像畫成后，那兩個人也都不見了。於是對弟子們說：『我往生西方的時候到了。有跟隨我的人嗎？』一個小童說：『聽從師父的命令。』隨即去告訴父母，回到寺廟沐浴，在佛像前跏趺而坐去世。惟岸撫摸著他的背說：『你為何先我而行？』隨即讓弟子們助唸佛號。

【English Translation】 English version: A person who usually cultivated the Pure Land practice, one day ascended the high seat to admonish the assembly, suddenly bowed and said, 'Why are those heavenly beings coming in such a disorderly manner? The path of heaven has never been my wish. If the Pure Land assembly comes to welcome me, then I will obey.' Then he closed his eyes for a long time and said, 'The light of Amitabha Buddha (Amitabha Buddha) shines upon me, and the transformation bodies of Bodhisattvas (Pusa) have come to gather here.' Then he held the incense burner, kowtowed, and expressed his joy. Suddenly, the incense burner fell and turned to ashes. Zhiyan (Zhiyan), lived in Wuqiu (Wuqiu). He gathered monks and laypeople to cultivate Pure Land contemplation, gathering more than five hundred people once a month. Later, in his illness, he saw a Brahma monk holding a treasure vase, who came before him and said, 'I am Boundless Light (Wubian Guang). The King of Merit and Treasure (Gongde Baowang) that you will call upon in the Pure Land is me.' Zhiyan discussed with the monks of the temple, saying, 'Boundless Light is the Great Strength Bodhisattva (Shizhi Dashi), and the King of Merit and Treasure is his name upon becoming a Buddha. I am probably going to be reborn in the Western Pure Land.' That evening, he passed away. Shensu (Shensu), lived in Puzhou (Puzhou), lecturing on the Abhidhamma (Abhidam) and the Tattvasiddhi Shastra (Chengshilun), hoping to be reborn in the Land of Bliss soon. Later, during his illness, he had his disciples read the Contemplation Sutra (Guanjing), and he listened attentively. After finishing, he chanted the names of the Buddha and Bodhisattvas, repeatedly, until he passed away peacefully in the middle of the night. Gong Jiong (Gong Jiong), a native of Junyi (Junyi). He practiced the Samantabhadra Repentance (Puxian Chan), and his body did not lean on anything for thirty years. One day, Samantabhadra Bodhisattva (Puxian Pusa) came riding on a six-tusked white elephant, and the ground was all silver. In his later years, he specialized in lecturing on the Lotus Sutra (Fahua Jing). Every time he reached the 'Medicinal Herbs' chapter (Yaocaoyu Pin), it would rain from the sky. He also wrote a commentary on the Treatise on the Buddha- ভূমি (Fodilun Shu), hoping to dedicate the benefits of what he explained to be reborn in the Pure Land. After the commentary was completed, five-colored strange lights illuminated his room. Gong Jiong said, 'To see the Buddha riding on the light at this time, my wish is fulfilled.' Then he focused his mind on the West, stopped eating, and passed away. Weian (Weian), a native of Bingzhou (Bingzhou). He often cultivated the Sixteen Contemplations (Shiliu Guanmen). Once, when coming out of contemplation, he saw Avalokiteshvara Bodhisattva (Guanyin Pusa) and Mahasthamaprapta Bodhisattva (Shizhi Pusa) appearing in the air. Weian prostrated and wept, saying, 'Fortunately, I was able to see the holy countenance with my own eyes, but I regret that it was not passed down in the world.' Suddenly, two people claimed to be good at painting. After the holy image was painted, those two people also disappeared. Then he said to his disciples, 'The time for me to go to the West has come. Is there anyone who will follow me?' A young boy said, 'I will follow the master's command.' He immediately told his parents, returned to the temple, bathed, and sat in the lotus position in front of the Buddha image and passed away. Weian stroked his back and said, 'Why did you go before me?' Then he had his disciples assist in chanting the Buddha's name.

唸佛。仰目西顧寂然無聲。

法持江寧人。見黃梅忍禪師悟心要。繼牛頭祖位。常繫念凈土俯仰不違。將終戒弟子露骸松下。令禽獸食我血肉起凈土因。弟子如其旨。見神幡數十西來繞山。幡出異光以燭其室。

慧日。泛舶南海至天竺諸國。訪善知識。問何國何方有樂無苦。何法何行速得見佛。天竺三藏皆贊凈土。日聞喜躍。至健陀羅國山有觀音像。祈請者或現身。日絕食七日畢命為請。七日之夜觀音于空中現紫金相長丈餘。手摩日頂曰。汝欲傳法利人。又愿生極樂國。當如汝志。開元七年東歸達長安。進佛真容梵夾。帝旌其德賜號慈愍三藏著凈土文行於世。天寶七年將終。見蓮華在前狀如日輪。

雄俊。成都人善講說。得財幣必非法而用。又罷僧入軍。尋因逃難復入僧中。眾多畏避之。俊聞經云十唸佛滅八十億劫重罪。喜曰。賴有此耳。自後當造罪口輒唸佛。然若存而亡。猶伶倫之為戲。一夕暴亡。冥王曰。誤追汝也。然汝積惡多矣。宜略經塗炭。即令牛頭驅入地獄。俊大呼曰。十念阿彌陀佛。能滅八十億劫重罪。況我未臻五逆十惡。又多唸佛豈當至此。獄卒不敢凌逼。即以其語報王。王召至。謂曰。汝唸佛本無深信。可且回世上更厲初心。俊屢以語人。時謂之地獄漏網。俊乃入西山專意念佛。

【現代漢語翻譯】 現代漢語譯本 唸佛。仰望西方，寂靜無聲。

法持，江寧人。見黃梅忍禪師，領悟心之要旨。繼承牛頭山的祖師之位。常繫念凈土，一舉一動都不違背凈土法門。臨終時告誡弟子將遺體暴露在松樹下，讓禽獸吞食我的血肉，以此結下往生凈土的因緣。弟子們遵照他的遺囑。看見數十條神幡從西方飄來，環繞山頭。幡上發出奇異的光芒，照亮了他的房間。

慧日，乘船遠渡南海，到達天竺（India）各國。拜訪善知識（spiritual teachers）。詢問哪個國家哪個地方只有快樂沒有痛苦，用什麼法門什麼修行能夠快速見到佛。天竺的三藏（Tripitaka masters）都讚歎凈土法門。慧日聽后歡喜踴躍。到達健陀羅國（Gandhara）的山中，那裡有一尊觀音像。向觀音祈禱的人，觀音或者會顯現真身。慧日絕食七日，以性命為代價祈請觀音。第七天晚上，觀音在空中顯現紫金色的法相，身高一丈多。用手摩慧日的頭頂，說：『你想要傳法利益眾生，又希望往生極樂世界，應當如你所愿。』開元七年，慧日從東方返回，到達長安。進獻佛的真容和梵文經卷。皇帝表彰他的德行，賜號慈愍三藏，他所著的凈土文流傳於世。天寶七年，慧日將要去世，看見蓮花在眼前，形狀如同日輪。

雄俊，成都人，擅長講經說法。得到錢財必定用在不正當的地方。又從僧人還俗去當兵。不久因為逃避戰亂又重新當了僧人。很多人都害怕躲避他。雄俊聽到經中說，十唸佛號能夠滅除八十億劫的深重罪業。高興地說：『幸虧有這個法門啊。』自那以後，每當要造罪的時候，口中就念佛。然而就像活著卻如同死去，如同伶倫（Ling Lun）的把戲一樣。一天晚上突然暴斃。冥王說：『抓錯人了。』然而你積累的罪惡太多了，應該稍微經歷一下塗炭之苦。』就命令牛頭（ox-headed demon）將他驅趕到地獄。雄俊大聲呼喊說：『十念阿彌陀佛，能夠滅除八十億劫的深重罪業。何況我還沒有達到五逆十惡（five rebellious acts and ten evil deeds）的地步，又經常唸佛，怎麼會到這裡來呢？』獄卒不敢凌辱逼迫他。就將他的話報告給冥王。冥王召見雄俊，對他說：『你念佛本來就沒有深深的信心，可以暫且回到世上，更加努力地發起最初的真心。』雄俊多次把這件事告訴別人，當時的人稱他為地獄漏網之魚。雄俊於是進入西山，專心致志地念佛。

【English Translation】 English version Reciting the Buddha's name. Looking westward with raised eyes, silent and without sound.

Fachí, a native of Jiangning. He saw Zen Master Ren of Huangmei and comprehended the essence of the mind. He succeeded to the ancestral seat of Niútóu Mountain (Ox Head Mountain). He constantly kept the Pure Land in mind, never deviating in his actions. As he was dying, he instructed his disciples to expose his corpse under a pine tree, allowing birds and beasts to consume his flesh and blood, thus creating a cause for rebirth in the Pure Land. The disciples followed his instructions. They saw dozens of divine banners coming from the west, encircling the mountain. The banners emitted extraordinary light, illuminating his room.

Huìrì, sailed the Southern Sea to various countries in India. He visited virtuous teachers (spiritual teachers). He asked which country or place had only happiness and no suffering, and which Dharma or practice could quickly lead to seeing the Buddha. The Tripitaka masters of India all praised the Pure Land. Huìrì was overjoyed. He arrived at a mountain in Gandhara, where there was an image of Guānyīn (Avalokiteśvara). Those who prayed to Guānyīn might see his manifestation. Huìrì fasted for seven days, offering his life in prayer. On the seventh night, Guānyīn appeared in the sky in a purple-gold form, over ten feet tall. He touched Huìrì's head with his hand and said, 'You wish to transmit the Dharma to benefit beings, and you also wish to be reborn in the Land of Ultimate Bliss. May it be as you wish.' In the seventh year of the Kaiyuan era, Huìrì returned east and arrived in Chang'an. He presented a true likeness of the Buddha and Sanskrit scriptures. The emperor praised his virtue and bestowed upon him the title Címǐn Sanzang (Compassionate and Sympathetic Tripitaka Master). His writings on the Pure Land circulated throughout the world. In the seventh year of the Tianbao era, as Huìrì was about to pass away, he saw a lotus flower in front of him, shaped like the sun.

Xióngjùn, a native of Chengdu, was skilled in lecturing and preaching. He would always use the money he obtained in improper ways. He also left the monastic life to become a soldier. Soon after, due to fleeing from war, he became a monk again. Many people feared and avoided him. Xióngjùn heard in the scriptures that ten recitations of the Buddha's name could eradicate the heavy sins of eighty billion kalpas (aeons). He rejoiced and said, 'Fortunately, there is this Dharma.' From then on, whenever he was about to commit a sin, he would recite the Buddha's name. However, it was as if he were alive but dead, like a play by Línglún (a legendary musician). One night, he suddenly died. The King of the Underworld said, 'We have mistakenly summoned you.' However, you have accumulated too many evils and should briefly experience suffering.' He then ordered the ox-headed demon (ox-headed demon) to drive him into hell. Xióngjùn shouted loudly, 'Ten recitations of Amitābha Buddha can eradicate the heavy sins of eighty billion kalpas. Moreover, I have not reached the point of committing the five rebellious acts and ten evil deeds (five rebellious acts and ten evil deeds), and I often recite the Buddha's name. How could I have come here?' The prison guards did not dare to insult or oppress him. They reported his words to the King. The King summoned Xióngjùn and said to him, 'Your recitation of the Buddha's name was originally without deep faith. You may temporarily return to the world and more diligently arouse your initial sincere intention.' Xióngjùn repeatedly told this story to others, and people at the time called him a 'fish that slipped through the net of hell.' Xióngjùn then entered West Mountain and single-mindedly recited the Buddha's name.

后四年同輩訪之。俊喜曰。汝親見知當言雄俊以唸佛力得生凈土。毋以為地獄漏網人也。語頃即坐脫。

僧炫。并州人。初念慈氏期生內院。年九十遇綽禪師聞凈土之法。始迴心焉。早暮禮佛千拜唸佛萬聲。三年有疾。謂弟子曰。阿彌陀佛授我香衣。觀音勢至示我寶手。吾其去矣。既終七日異香不散。時啟芳圓果二師目擊斯事。乃于悟真寺觀音像前。折楊枝置像手。誓曰。芳等若於凈土有緣。當使七日不萎。至期枝益茂。芳果慶抃。晝夜觀念不捨。數月忽覺臨七寶池入大寶帳。見佛及二大士坐寶華臺光明輝映。芳果前作禮。佛告之曰。汝念我名皆生我國。又見寶幡珠網。有梵僧御寶車中。謂曰。吾法藏也。故來迎汝。芳果忽覺乘車前邁。又聞釋迦佛文殊菩薩以梵音聲稱讚凈土。寶殿之中有寶階三道。第一道純是白衣。第二道僧俗相半。第三道唯是僧輩。佛指謂芳曰。此皆閻浮提唸佛之人得生此土也。后五日二人無病忽聞鐘聲。芳果曰。鐘聲我輩事也。當時俱即化去。

辯才。襄陽人。潛修凈土之業。二十年未嘗說。獨與護戎任公善。謂之曰。才必生凈土。期在十年後。令弟子報任公曰。向所期已及矣。任公及門。才曰。吾其去矣。趺坐而化。眾聞仙樂西來異香散滿。

自覺。居平山重林院。為鬼神

【現代漢語翻譯】 現代漢語譯本： 后四年，他的同輩去看望他。王雄俊高興地說：『你們親眼見證了，應當說王雄俊憑藉唸佛的力量得以往生凈土，不要認為我是地獄裡僥倖逃脫的人。』說完不久，就坐著去世了。 僧人炫，并州人。起初發愿往生兜率內院。九十歲時遇到綽禪師，聽聞凈土法門，才回心轉意。早晚禮佛千拜，唸佛萬聲。三年後生病，告訴弟子說：『阿彌陀佛授予我香衣，觀音菩薩、大勢至菩薩向我展示寶手，我將要去了。』去世后七天，異香不散。當時啟芳、圓果兩位法師親眼目睹此事，於是在悟真寺觀音像前，折下楊柳枝放在觀音像手中，發誓說：『如果啟芳等與凈土有緣，應當使這楊柳枝七天不枯萎。』到期后，楊柳枝更加茂盛。啟芳、圓果歡欣鼓舞，晝夜不停地念佛。幾個月后，忽然感覺來到七寶池，進入大寶帳，見到佛和兩位大士坐在寶華臺上，光明輝映。啟芳、圓果上前作禮。佛告訴他們說：『你們念我的名號，都能往生我的國土。』又見到寶幡珠網，有梵僧乘坐寶車，說：『我是法藏菩薩，特來迎接你們。』啟芳、圓果忽然感覺乘車前進，又聽到釋迦牟尼佛、文殊菩薩用梵語稱讚凈土。寶殿之中有寶階三道，第一道全是白衣，第二道僧俗各半，第三道只有僧人。佛指著告訴啟芳說：『這些都是閻浮提唸佛之人，得以往生此土的。』五天後，兩人無病，忽然聽到鐘聲。啟芳、圓果說：『鐘聲是為我們而鳴啊。』當時就一起去世了。 辯才，襄陽人。暗中修行凈土法門，二十年未曾對外人說起。只與護戎任公共關係很好，（辯才）對他說：『我必定往生凈土，期限在十年後。』讓弟子告訴任公說：『之前所約定的期限已經到了。』任公來到（辯才）家，辯才說：『我將要去了。』然後跏趺而坐，去世了。眾人聽到仙樂從西方傳來，異香散滿。 自覺，住在平山重林院，為鬼神...

【English Translation】 English version: Four years later, his peers visited him. Wang Xiongjuan happily said, 'You have personally witnessed that you should say that Wang Xiongjuan was able to be reborn in the Pure Land by the power of reciting the Buddha's name. Do not think that I am a person who escaped from hell by chance.' Soon after speaking, he passed away while sitting. The monk Xuan, a native of Bingzhou. Initially, he vowed to be reborn in the inner court of Tushita Heaven (Tushita Heaven: one of the six heavens of the desire realm). At the age of ninety, he met Chan Master Zhuo and heard the Pure Land Dharma, and then he changed his mind. He prostrated to the Buddha a thousand times in the morning and evening, and recited the Buddha's name ten thousand times. Three years later, he became ill and told his disciples, 'Amitabha Buddha (Amitabha Buddha: the Buddha of Infinite Light and Life) has given me fragrant clothes, and Avalokiteshvara (Avalokiteshvara: the Bodhisattva of Compassion) and Mahasthamaprapta (Mahasthamaprapta: the Bodhisattva of Great Strength) have shown me their precious hands. I am about to leave.' Seven days after his death, the strange fragrance did not dissipate. At that time, Dharma Masters Qifang and Yuanguo witnessed this incident. So, in front of the Avalokiteshvara image in Wuzhen Temple, they broke off a willow branch and placed it in the image's hand, vowing, 'If Qifang and others have a connection with the Pure Land, this willow branch should not wither for seven days.' By the deadline, the branch was even more luxuriant. Qifang and Yuanguo rejoiced and recited the Buddha's name day and night without ceasing. After a few months, they suddenly felt that they had come to the Seven Treasure Pond and entered the Great Treasure Tent, and saw the Buddha and the two great Bodhisattvas sitting on the Treasure Lotus Platform, their light shining brightly. Qifang and Yuanguo stepped forward and bowed. The Buddha told them, 'Those who recite my name will all be reborn in my country.' They also saw treasure banners and pearl nets, and a Brahmin monk riding in a treasure car, saying, 'I am Dharmakara Bodhisattva (Dharmakara Bodhisattva: the Bodhisattva who made the vows to establish the Pure Land), and I have come to welcome you.' Qifang and Yuanguo suddenly felt that they were moving forward in the car, and they also heard Shakyamuni Buddha (Shakyamuni Buddha: the historical Buddha) and Manjushri Bodhisattva (Manjushri Bodhisattva: the Bodhisattva of Wisdom) praising the Pure Land in Sanskrit. In the Treasure Palace, there were three paths of treasure steps. The first path was purely white-clad laypeople, the second path was half monks and half laypeople, and the third path was only monks. The Buddha pointed and told Qifang, 'These are all people from Jambudvipa (Jambudvipa: the continent where we live) who recite the Buddha's name and are able to be reborn in this land.' Five days later, the two were without illness and suddenly heard the sound of a bell. Qifang and Yuanguo said, 'The bell is ringing for us.' At that time, they both passed away together. Biancai, a native of Xiangyang. He secretly cultivated the Pure Land Dharma, and never told anyone about it for twenty years. He only had a good relationship with Hujun Rengong, and (Biancai) said to him, 'I will surely be reborn in the Pure Land, and the deadline is ten years later.' He asked his disciple to tell Rengong, 'The previously agreed deadline has arrived.' Rengong came to (Biancai)'s house, and Biancai said, 'I am about to leave.' Then he sat in the lotus position and passed away. The crowd heard celestial music coming from the west, and a strange fragrance filled the air. Zijue, lived in Chonglin Temple on Pingshan Mountain, for ghosts and gods...

講說者三年。屢有祥感。嘗發四十八愿。因觀音大悲接見阿彌陀佛。乃率眾建剎鑄大悲像四十九尺。俯伏像前陳其愿曰。聖相已就梵宇已成。愿承聖力早登安養。夜中忽見金色祥光二道。佛及菩薩左右隨之。佛垂手按覺首曰。守愿勿易利物為先。寶池生處終當如願。后十一年見大神雲中出半身。謂之曰。安養之期已至。即于像前加趺而化。

懷玉。丹丘人。觀想凈土將四十年。日課佛名五萬。誦凈土諸經通三百萬。一日見西方聖眾有擎銀臺而至。師曰。如我本望必得金臺。言發而臺隱。師彌加精苦。三七日後。向人復來曰。法師已得上品生。忽異光照室。越三日書偈曰。清凈皎潔無塵垢。蓮華化生為父母。我經十劫修道來。出示閻浮厭眾苦。一生苦行超十劫。永離娑婆歸凈土。弟子見佛菩薩共禦金臺西下迎玉而去。

齊翰。居武丘。入流水唸佛道場。一念之頃即見凈土境相。忽作歌曰。流水動兮波漣漪芙蕖輝映兮寶光隨。乘光西邁兮偕者誰。初師十年在疾。弟子問曰。和上舍生何乃抱病。師曰。必謝之軀雖聖未免。即回瞻聖像而亡。

神皓。于吳郡結道俗為西方社。有不能遺塵累者。引退之。時以為旃檀林中常才自枯。后示疾。謂弟子曰。凈土聖相已現。吾今夕必往生。乃澡身易衣端坐而化。香氣

【現代漢語翻譯】 現代漢語譯本：講說者持續了三年，期間屢次出現吉祥的感應。他曾發下四十八個大愿，因為觀音菩薩的大悲心而得以見到阿彌陀佛。於是他帶領眾人建造寺廟，鑄造四十九尺高的大悲觀音像。他俯伏在佛像前陳述自己的願望說：『聖像已經完成，寺廟也已建成，愿承蒙聖力加持，早日往生安養凈土。』夜裡忽然看見兩道金色的祥光，阿彌陀佛和菩薩分別在左右跟隨。阿彌陀佛垂下手按著覺首的頭說：『堅守你的誓願不要改變，利益眾生放在首位。你將在寶池中化生，最終如你所愿。』十一年後，他看見一位大神在雲中顯現半身，告訴他說：『往生安養凈土的日期已經到了。』他就在佛像前跏趺坐化了。 懷玉（僧人名）是丹丘人。他觀想凈土將近四十年，每天唸誦佛號五萬遍，誦讀凈土諸經總共三百萬遍。有一天，他看見西方聖眾拿著銀臺前來迎接。懷玉說：『如果符合我原本的期望，必定是金臺。』話音剛落，銀臺就消失了。懷玉更加精進刻苦。二十一天後，聖眾再次前來，說：『法師已經得上品往生。』忽然有奇異的光芒照亮房間。三天後，他寫下偈語說：『清凈皎潔沒有塵垢，在蓮花中化生，父母都在凈土。我經歷十劫修行而來，出現在閻浮提（Jambudvipa，指我們所居住的這個世界）厭倦了種種苦難。一生苦行超越十劫，永遠離開娑婆世界（Saha World，指充滿痛苦和煩惱的世間）迴歸凈土。』弟子們看見佛和菩薩共同乘坐金臺從西方降臨，迎接懷玉而去。 齊翰（人名），居住在武丘。他進入流水唸佛道場。在一念之間就看見了凈土的景象。忽然作歌說：『流水流動啊，波浪蕩漾，芙蕖（蓮花）輝映啊，寶光跟隨。乘著光明向西而去啊，與我同行的是誰？』起初，齊翰生病十年。弟子問道：『和尚您捨棄生命，為何還抱著病痛？』齊翰說：『必將謝世的身體，即使是聖人也無法避免。』說完，他回頭瞻仰聖像而去世。 神皓（人名），在吳郡結集道俗成立西方社。對於不能捨棄塵世牽累的人，就勸其退出。當時人們認為這是旃檀林中常有的樹木自己枯萎。後來神皓生病，告訴弟子說：『凈土的聖相已經顯現，我今晚必定往生。』於是他沐浴更衣，端坐而化。房間里充滿了香氣。

【English Translation】 English version: The speaker lectured for three years, during which auspicious signs frequently appeared. He once made forty-eight great vows, and due to the great compassion of Avalokiteśvara (觀音, Guanyin, Bodhisattva of Compassion), he was able to see Amitābha (阿彌陀佛, Āmítuó Fó, Buddha of Infinite Light). Therefore, he led the assembly in building a monastery and casting a forty-nine-foot-tall statue of the Great Compassionate Avalokiteśvara. He prostrated before the statue and stated his vows, saying, 'The holy statue is completed, and the monastery is built. May I receive the blessings of the holy power and be reborn in the Land of Bliss (安養凈土, Ānyǎng Jìngtǔ, Pure Land of Peace and Nourishment) soon.' In the night, he suddenly saw two golden auspicious lights, with Amitābha and the Bodhisattvas following on the left and right. Amitābha lowered his hand and touched the head of Jueshou (覺首, Juéshǒu, Awakened Leader), saying, 'Hold fast to your vows and do not change, prioritize benefiting sentient beings. You will be born in the Treasure Pond (寶池, Bǎochí, Jeweled Pond), and ultimately your wish will be fulfilled.' Eleven years later, he saw a great deity appearing half-bodied in the clouds, telling him, 'The time for rebirth in the Land of Bliss has arrived.' He then sat in full lotus posture before the statue and passed away. Huaiyu (懷玉, Huáiyù, a monk's name) was a native of Danqiu (丹丘, Dānqiū, place name). He contemplated the Pure Land (凈土, Jìngtǔ, Pure Land) for nearly forty years, recited the Buddha's name fifty thousand times daily, and chanted the Pure Land sutras a total of three million times. One day, he saw the Western Saints (西方聖眾, Xīfāng Shèngzhòng, Holy assembly of the West) arriving with a silver platform. Huaiyu said, 'If it matches my original hope, it must be a golden platform.' As soon as he spoke, the silver platform disappeared. Huaiyu became even more diligent and assiduous. Twenty-one days later, the Saints came again, saying, 'Dharma Master has already attained rebirth in the highest grade.' Suddenly, an extraordinary light illuminated the room. Three days later, he wrote a verse saying, 'Pure and bright, without dust or defilement, born in a lotus flower, with parents in the Pure Land. I have cultivated for ten kalpas (劫, jié, eon) to come, appearing in Jambudvipa (閻浮提, Yánfú tí, the world we live in) weary of all suffering. A lifetime of ascetic practices surpasses ten kalpas, forever leaving the Saha World (娑婆世界, Suōpó Shìjiè, world of suffering) and returning to the Pure Land.' The disciples saw the Buddha and Bodhisattvas descending from the West together on a golden platform to welcome Huaiyu. Qi Han (齊翰, Qí Hàn, a person's name) lived in Wuqiu (武丘, Wǔqiū, place name). He entered the Flowing Water Mindfulness of Buddha practice place (流水唸佛道場, Liúshuǐ niàn fó dàocháng, Mindfulness of Buddha practice place by flowing water). In a moment of mindfulness, he saw the scenery of the Pure Land. Suddenly, he composed a song saying, 'The flowing water moves, the waves ripple, the lotus shines, the precious light follows. Riding the light westward, who is my companion?' Initially, Qi Han was ill for ten years. A disciple asked, 'Venerable Master, you are abandoning life, why are you still holding onto illness?' Qi Han said, 'The body that must perish, even a saint cannot avoid.' After speaking, he turned to look at the holy statue and passed away. Shen Hao (神皓, Shén Hào, a person's name) gathered monks and laypeople in Wujun (吳郡, Wújùn, place name) to establish the Western Society (西方社, Xīfāng shè, Western Society). Those who could not relinquish worldly attachments were asked to withdraw. At the time, people thought this was like common trees withering in a sandalwood forest (旃檀林, Zhāntán lín, Sandalwood forest). Later, Shen Hao became ill and told his disciples, 'The holy appearance of the Pure Land has already manifested, and I will surely be reborn tonight.' Therefore, he bathed, changed his clothes, sat upright, and passed away. The room was filled with fragrance.

滿室。

僧藏。西河人。夏月在草間喂蚊。念阿彌陀佛二十年許。飲食行坐志在安養。忽于病中見化佛光照其身。次日謂侍者曰。吾適瞑目正在凈土。諸上善人散華召我。乃整衣西向而化。

大行。入泰山行普賢懺三年。感大士現身。晚歲入藏室陳意隨手取捲得彌陀經。乃日夜誦詠。至三七日睹流離地上佛及二大士現身其前。僖宗聞其事。詔入內賜號常精進菩薩。封開國公。后一年流離地復現。即日右脅而終。異香旬日不散。肉體不壞。

惟恭。荊州人。常事酒博。暫暇則誦經祈生安養。同寺靈巋。跡頗類之。荊人嘲之曰。靈巋作盡業。惟恭繼其跡。地獄千萬重。莫厭排頭入。恭聞之曰。我佛閔我造惡。拔我塗炭。豈有地獄之入。一日恭病。巋出寺有所往。逢少年七人。手執樂器。如寺之樂器狀。曰我來自西方。惟恭上人寺何在。巋指之即於懷出金瓶。取蓮華如拳漸開。葉葉出異光。望寺而馳。巋大驚不敢回顧。次日回寺則恭已夕亡。巋因感悟。卒守名節為高德云。

善道。臨淄人。入大藏信手探卷。得觀無量壽佛經。乃專修十六妙觀。及往廬山觀遠公遺蹟。豁然增思。后遁跡終南。修般舟三昧數載。睹寶閣瑤池宛然在目。復往晉陽。從綽禪師授無量壽經。入定七日。綽請觀所生處。道報曰

【現代漢語翻譯】 現代漢語譯本 滿室。 僧（一位僧人）。河人（來自黃河地區的人）。夏天在草叢中喂蚊子。唸誦阿彌陀佛的名號大約二十年。飲食起居都一心向往西方極樂世界。忽然在生病期間，看見化佛（佛的化身）放光照耀他的身體。第二天，他對侍者說：『我剛才閉上眼睛，正身處凈土（阿彌陀佛的清凈國土）。許多上善之人散花召喚我。』於是整理好衣服，面向西方圓寂。 大行。進入泰山修行普賢懺法三年。感應到普賢菩薩顯現真身。晚年進入藏經室，隨意取出一卷經書，是《彌陀經》。於是日夜誦讀。到二十一天時，看見琉璃地面上，佛和兩位大士（菩薩）顯現在他面前。僖宗皇帝聽說了這件事，下詔讓他入宮，賜號『常精進菩薩』，封為開國公。過了一年，琉璃地面再次顯現，當天他右脅臥著去世。奇異的香味十幾天不散去，肉身沒有腐壞。 惟恭。荊州人。經常沉迷於飲酒和賭博。稍微空閑時，就誦經祈求往生西方極樂世界。同寺的靈巋（kuī），行為習慣與他頗為相似。荊州人嘲笑他們說：『靈巋做盡了惡業，惟恭繼續他的行為。地獄有千萬層，不要厭煩排隊進入。』惟恭聽了之後說：『我佛憐憫我造作惡業，要把我從水深火熱中拔救出來，哪裡會有地獄可入呢？』有一天，惟恭生病了。靈巋離開寺廟有事外出，遇到七個少年，手裡拿著樂器，和寺廟裡的樂器一樣。少年們說：『我們來自西方，惟恭上人的寺廟在哪裡？』靈巋指給他們看，少年們就從懷裡取出一個金瓶，取出蓮花，像拳頭那麼大，逐漸開放，每一片花瓣都發出奇異的光芒，朝著寺廟飛馳而去。靈巋非常驚訝，不敢回頭看。第二天回到寺廟，惟恭已經在傍晚去世了。靈巋因此感到醒悟，最終堅守名節，成為一位高僧。 善道。臨淄人。進入大藏經閣，隨意抽取一卷經書，是《觀無量壽佛經》。於是專心修習十六妙觀。後來前往廬山，瞻仰慧遠大師的遺蹟，豁然開朗，增加了智慧。之後隱居在終南山，修行般舟三昧（一種禪定方式）數年，看見寶閣瑤池清晰地出現在眼前。又前往晉陽，跟隨綽禪師學習《無量壽經》，入定七天。綽禪師請他觀察自己往生的地方，善道回答說：

【English Translation】 English version Manshi. A monk (Seng). A person from the He River region (He Ren). In the summer, he fed mosquitoes in the grass. He recited the name of Amitabha Buddha for about twenty years. His diet and daily life were focused on the Land of Ultimate Bliss (An Yang). Suddenly, during an illness, he saw a transformation Buddha (Hua Fo) emitting light and illuminating his body. The next day, he said to his attendant: 'I just closed my eyes and was in the Pure Land (Jing Tu, Amitabha Buddha's pure land). Many virtuous people were scattering flowers and summoning me.' Then he arranged his robes, faced west, and passed away. Dahang. He entered Mount Tai and practiced the Universal Worthy Repentance (Pu Xian Chan) for three years. He sensed the manifestation of Samantabhadra Bodhisattva (Da Shi). In his later years, he entered the scripture library (Zang Shi) and randomly took a scroll, which was the 'Amitabha Sutra' (Mi Tuo Jing). So he recited it day and night. After twenty-one days, he saw the Buddha and two great Bodhisattvas (Da Shi) appear before him on a crystal ground (Liu Li Di). Emperor Xizong heard about this and issued an edict to bring him into the palace, bestowing upon him the title 'Constantly Diligent Bodhisattva' (Chang Jing Jin Pu Sa) and granting him the title of Duke of the Founding State (Kai Guo Gong). A year later, the crystal ground reappeared, and on that day he passed away lying on his right side. A strange fragrance lingered for more than ten days, and his physical body did not decay. Weigong. A person from Jingzhou. He often indulged in drinking and gambling. When he had a little free time, he would recite scriptures and pray to be reborn in the Land of Ultimate Bliss. Lingkui (Lingkui) of the same temple had similar habits. The people of Jingzhou mocked them, saying: 'Lingkui has committed all kinds of evil deeds, and Weigong continues his behavior. There are thousands of levels of hell, don't be tired of lining up to enter.' After hearing this, Weigong said: 'My Buddha pities me for creating evil karma and wants to rescue me from suffering. How could there be a hell to enter?' One day, Weigong fell ill. Lingkui left the temple on business and encountered seven young men holding musical instruments, which were the same as those in the temple. The young men said: 'We come from the West. Where is the temple of Venerable Weigong?' Lingkui pointed it out to them, and the young men took out a golden vase from their bosoms, took out a lotus flower, which was as big as a fist, and gradually opened, with each petal emitting a strange light, and rushed towards the temple. Lingkui was very surprised and dared not look back. The next day when he returned to the temple, Weigong had already passed away in the evening. Lingkui was thus awakened and eventually upheld his integrity and became a virtuous monk. Shandao. A person from Linzi. He entered the Great Treasury of Scriptures (Da Zang Jing Ge) and randomly drew a scroll, which was the 'Contemplation Sutra' (Guan Wu Liang Shou Fo Jing). So he focused on practicing the Sixteen Contemplations (Shi Liu Miao Guan). Later, he went to Mount Lu to admire the relics of Master Huiyuan, and he suddenly became enlightened and increased his wisdom. After that, he lived in seclusion in Zhongnan Mountain and practiced the Pratyutpanna Samadhi (Ban Zhou San Mei, a type of meditation) for several years, and he saw the jeweled pavilion and jade pond clearly appear before his eyes. He also went to Jinyang to study the 'Infinite Life Sutra' (Wu Liang Shou Jing) with Chan Master Chuo, and entered samadhi for seven days. Chan Master Chuo asked him to observe the place where he would be reborn, and Shandao replied:

。師當懺悔三罪。方可往生。師嘗安佛像在檐牖下。自處深房。此一罪也。當於佛前懺。又嘗役使出家人。此二罪也。當於四方僧前懺。又因造屋多損蟲命。此三罪也。當於一切眾生前懺。綽靜思往咎洗心悔謝久之。道因定出。謂綽曰。師罪滅矣。後有白光來照之時。是往生相也。道行化京師。歸者如市。忽微疾。即掩室怡然而逝。異香天樂向西而隱。

寶相。居長安六時禮懺者三十年。夜誦彌陀經七過。佛號六萬聲。后忽見佛大士眾自西來迎。囑諸徒曰。唸佛為業西方相待。

智欽。專習禪業。又禮一萬五千佛名一百遍。後於鄭州阿育王塔所燒一臂。愿生凈土。弟子僧護夜半見庭前光照異常。因問。何人秉炬。凡三問。空中聲云。來迎欽禪師耳。護急推窗觀之。即見佛身光明幡華寶蓋騰空飛下。欽應時化去。

法順。杜氏。每遊歷郡國勸念阿彌陀佛。著五悔文讚詠凈土。弟子至五臺見老人。謂曰。文殊今住終南山。杜順和上是也。歸則順亡。

懷感。居長安千福寺唸佛三年。見佛金色玉豪。得入三昧。乃制決疑論七卷。臨終見佛來迎。合掌而化。

德美。于會昌寺西院造懺悔堂。年別般舟一夏不坐。或止口過三年不言。或行不輕通禮七眾。或節衣食四分除二。或去世想專念西方。口

【現代漢語翻譯】 現代漢語譯本： 道綽（Daochuo）應當懺悔三種罪過，才可以往生。道綽曾經把佛像安放在屋檐下，自己住在深深的房間里，這是一罪，應當在佛前懺悔。又曾經役使出家人，這是二罪，應當在四方僧人面前懺悔。又因為建造房屋，多有損害蟲蟻性命，這是三罪，應當在一切眾生面前懺悔。道綽靜心反思過去的罪過，洗心革面地懺悔很久。道因禪定而顯現，告訴道綽說：『您的罪過已經消滅了。以後有白色光芒來照耀的時候，就是往生的徵兆。』道綽在京師弘揚佛法，歸依的人像趕集一樣。忽然得了小病，就安詳地在房間里去世了。奇異的香氣和天上的音樂向西方隱去。 寶相（Baoxiang），居住在長安，三十年如一日地在六個時辰禮拜懺悔。晚上誦讀《彌陀經》（Amitabha Sutra）七遍，唸誦佛號六萬聲。後來忽然看見佛和大菩薩們從西方來迎接他，囑咐他的弟子們說：『唸佛是正業，西方在等待著你們。』 智欽（Zhiqin），專心修習禪定，又禮拜一萬五千佛的名號一百遍。後來在鄭州的阿育王塔（Ashoka Pagoda）處燒掉一隻手臂，發願往生凈土。弟子僧護（SengHu）半夜看見庭院前光芒照耀，非常奇異，就問：『是什麼人在拿著火把？』問了三次，空中傳來聲音說：『是來迎接智欽禪師的。』僧護急忙推開窗戶觀看，就看見佛身光明，幡華寶蓋騰空飛下。智欽應時圓寂。 法順（Fashun），姓杜（Du），經常遊歷各個郡國，勸人唸誦阿彌陀佛（Amitabha）。著有《五悔文》，讚美歌頌凈土。弟子到五臺山，見到一位老人，告訴他說：『文殊菩薩（Manjushri）現在住在終南山，杜順和尚就是。』弟子回來的時候，法順已經去世。 懷感（Huaigan），居住在長安千福寺（Qianfu Temple），唸佛三年，看見佛的金色毫光，得以進入三昧。於是撰寫《決疑論》七卷。臨終時看見佛來迎接，合掌而化。 德美（DeMei），在會昌寺（Huichang Temple）西院建造懺悔堂，每年進行一次般舟三昧（Pratyutpanna Samadhi）的修行，一整個夏天都不坐下。或者停止口頭上的過失，三年不說話。或者實行不輕慢的修行，普遍地禮敬七眾。或者節約衣食，把四份中的兩份省下來。或者去除世俗的想法，專心念誦西方凈土。口中…

【English Translation】 English version: Daochuo should repent of three sins in order to be reborn in the Pure Land. Daochuo once placed the Buddha image under the eaves and lived in a deep room himself. This is one sin, and he should repent before the Buddha. He also once employed monks, which is the second sin, and he should repent before monks from all directions. Furthermore, because he damaged the lives of insects when building houses, this is the third sin, and he should repent before all sentient beings. Daochuo quietly reflected on his past sins, washed his heart, and repented for a long time. The Dao appeared due to meditation and told Daochuo, 'Your sins have been extinguished. When a white light comes to shine upon you later, it will be a sign of rebirth in the Pure Land.' Daochuo propagated Buddhism in the capital, and those who returned to the faith were like a market crowd. Suddenly, he contracted a minor illness and passed away peacefully in his room. Strange fragrance and heavenly music faded away towards the West. Baoxiang, residing in Chang'an, performed repentance rituals six times a day for thirty years. He recited the Amitabha Sutra seven times every night and chanted the Buddha's name 60,000 times. Later, he suddenly saw the Buddha and great Bodhisattvas coming from the West to welcome him, and he instructed his disciples, 'Reciting the Buddha's name is the primary practice; the Western Pure Land awaits you.' Zhiqin, dedicated himself to the practice of Chan meditation and also prostrated to the names of 15,000 Buddhas one hundred times. Later, at the Ashoka Pagoda in Zhengzhou, he burned one of his arms, vowing to be reborn in the Pure Land. His disciple, SengHu, saw an extraordinary light shining in the courtyard in the middle of the night and asked, 'Who is holding the torch?' After asking three times, a voice from the sky said, 'We are here to welcome Chan Master Zhiqin.' SengHu hurriedly pushed open the window and saw the Buddha's body shining with light, banners, canopies, and precious covers flying down in the sky. Zhiqin passed away at that moment. Fashun, whose surname was Du, often traveled to various prefectures and kingdoms, encouraging people to recite Amitabha Buddha. He wrote the 'Five Repentances' to praise and extol the Pure Land. A disciple went to Mount Wutai and saw an old man who told him, 'Manjushri Bodhisattva now resides in Zhongnan Mountain; the Venerable Du Shun is he.' When the disciple returned, Fashun had already passed away. Huaigan, residing in Qianfu Temple in Chang'an, recited the Buddha's name for three years and saw the golden light of the Buddha's urna, thus attaining Samadhi. He then wrote the 'Treatise on Resolving Doubts' in seven volumes. At the time of his death, he saw the Buddha coming to welcome him, joined his palms, and passed away. DeMei built a repentance hall in the west courtyard of Huichang Temple. Every year, he practiced the Pratyutpanna Samadhi for one summer without sitting down. Or he stopped verbal transgressions and did not speak for three years. Or he practiced the 'not slighting' practice, universally revering the seven assemblies. Or he economized on food and clothing, saving two out of four portions. Or he eliminated worldly thoughts and focused on reciting the name of the Buddha of the Western Pure Land. His mouth...

誦彌陀終於命盡。後於一時入室稱佛。倏然而化(已上並唐時)。

志通游天臺見智者凈土儀。欣然會心。嘗至招手巖因陳大愿。念阿彌陀佛四十八愿。誦已投身巖下。若有神人捧之於樹。乃復整心登巖曰餘生可厭大愿已發惟海眾菩薩同相接引。再投而下。適在蒙茸草上。久之復甦。寺眾舁歸。身心無損。后游越之法華山。一夕見白鶴孔雀行列西下蓮華開合光相現前。乃起禮佛趺坐而化(石晉)。

紹巖。居錢唐湖心寺專誦法華。期滿萬部得生凈土。一旦有蓮華生於陸地。巖誓焚身供養西方三聖。吳越王俶力勸止之。又往投身曹娥江中。如有物扶其足。漁者救之得不溺吳越王于寶塔寺建凈土院以居之。一旦見蓮華光照其身。越三日欣然坐化。

守真。永興人。講起信論法界觀。常于中夜輪結無量壽佛往生秘密印。至天將曉自覺身登凈土。舉目見佛。自俯伏像前。唸曰。四十八愿能度我者。乃持香華入殿供養。就座而化。

晤恩。姑蘇人。住慈光講法華諸經。後於井中見白光出。乃絕食唸佛。越三日見梵僧捧爐三繞之曰。吾灌頂也。以汝所修同我之志。故從凈土來迎。次日恩升座說止觀指歸。即座面西而化。眾聞空中絲竹之音。依俙西去。

義通高麗人。居四明寶云。敷揚教觀幾二十年

【現代漢語翻譯】 現代漢語譯本 誦彌陀（Amitabha，阿彌陀佛）終於命盡。後來有一天在房間里稱念佛號，忽然就去世了（以上是唐朝時的事）。 志通遊歷天臺山，見到智者大師的《凈土儀》。欣然領會於心。曾經到招手巖，陳述自己的大愿。唸誦阿彌陀佛四十八愿。唸完后投身跳下巖石。好像有神人把他捧到樹上。於是重新調整心緒登上巖石說：『我厭惡此生，已經發下大愿，只希望海眾菩薩一同前來接引。』再次投身而下。正好落在茂盛的草地上。過了很久才甦醒。寺廟的僧眾把他擡回去。身心沒有損傷。後來遊歷越地的法華山。一天晚上，看見白鶴、孔雀成行列地向西飛去，蓮花開合，光明景象顯現在眼前。於是起身禮佛，結跏趺坐而去世（石晉時期）。 紹巖，居住在錢塘湖心寺，專心誦讀《法華經》。期望誦滿一萬部后得生凈土。有一天，有蓮花在陸地上生長出來。紹巖發誓焚燒自身供養西方三聖。吳越王錢俶極力勸阻他。他又前往投身曹娥江中。好像有什麼東西扶住他的腳，漁夫救了他，才沒有被淹死。吳越王在寶塔寺建造凈土院讓他居住。有一天，看見蓮花光照耀他的身體。過了三天，欣然坐化。 守真，永興人。講解《起信論》、《法界觀》。常常在半夜輪轉結無量壽佛（Amitayus，阿彌陀佛的別稱）往生秘密印。到天快亮的時候，自覺身登凈土。舉目看見佛。自己俯伏在佛像前。念道：『四十八愿能度我者。』於是拿著香和花進入殿中供養。就在座位上坐化。 晤恩，姑蘇人。住在慈光寺，講《法華經》等經典。後來在井中看見白光出現。於是絕食唸佛。過了三天，看見梵僧捧著香爐繞他三圈說：『我為你灌頂。因為你所修的和我志向相同。所以從凈土來迎接你。』第二天，晤恩升座宣講《止觀指歸》。就在座位上面向西方而去世。眾人聽到空中傳來絲竹之音，隱約地向西方而去。 義通，高麗人。居住在四明寶云寺，弘揚天臺宗的教義和觀法將近二十年。

【English Translation】 English version One who recited Amitabha (Amitabha, Buddha of Infinite Light) to the end of their life. Later, one day, while in their room, they chanted the Buddha's name and suddenly passed away (the above occurred during the Tang Dynasty). Zhitong traveled to Mount Tiantai and saw the 'Pure Land Ritual' of Zhiyi (智者大師). He joyfully understood it in his heart. He once went to Zhaoshou Rock and expressed his great vows. He recited the forty-eight vows of Amitabha Buddha. After reciting, he threw himself off the rock. It was as if a divine being held him up onto a tree. Thereupon, he readjusted his mind and climbed back onto the rock, saying, 'I detest this life, and I have already made great vows; I only hope that the bodhisattvas of the sea assembly will come to receive me together.' He threw himself down again. He landed right on a patch of thick grass. After a long time, he revived. The monks of the temple carried him back. His body and mind were unharmed. Later, he traveled to Mount Fahua in Yue. One night, he saw white cranes and peacocks flying westward in rows, lotuses opening and closing, and a radiant appearance manifesting before him. Thereupon, he arose, prostrated to the Buddha, sat in the lotus position, and passed away (during the Later Jin Dynasty). Shaoyan resided at the Lakeside Temple in Qiantang, dedicated to reciting the 'Lotus Sutra'. He hoped to be reborn in the Pure Land after completing ten thousand recitations. One day, a lotus flower grew on the land. Shaoyan vowed to burn his body as an offering to the Three Sages of the West. King Qian Chu of Wuyue strongly dissuaded him. He then went to throw himself into the Cao'e River. It was as if something supported his feet, and a fisherman rescued him, preventing him from drowning. King Qian of Wuyue built a Pure Land courtyard at Baota Temple for him to reside in. One day, he saw lotus light shining on his body. Three days later, he passed away peacefully in a seated position. Shouzhen, a native of Yongxing, lectured on the 'Awakening of Faith' and the 'Contemplation of the Dharmadhatu'. He often rotated and formed the secret mudra of rebirth of Amitayus (Amitayus, another name for Amitabha Buddha) in the middle of the night. As dawn approached, he felt himself ascending to the Pure Land. He raised his eyes and saw the Buddha. He prostrated himself before the Buddha image. He recited, 'The forty-eight vows can deliver me.' Thereupon, he took incense and flowers into the hall to make offerings. He passed away while seated. Wu'en, a native of Gusu, resided at Ciguang Temple, lecturing on the 'Lotus Sutra' and other scriptures. Later, he saw white light emerging from a well. Thereupon, he stopped eating and recited the Buddha's name. After three days, he saw a Brahmin monk holding a censer and circling him three times, saying, 'I am bestowing the crown on you. Because what you cultivate is the same as my aspiration. Therefore, I have come from the Pure Land to welcome you.' The next day, Wu'en ascended the seat and lectured on the 'Essentials of Samatha-Vipassana'. He passed away facing west while seated. The assembly heard the sound of silk and bamboo instruments in the air, faintly going westward. Yitong, a Korean, resided at Baoyun Temple in Siming, propagating the teachings and contemplations of the Tiantai school for nearly twenty years.

。常呼人為鄉人。有問其故。曰吾以凈土為故鄉。諸人皆當往生。皆吾鄉中人也。后右脅唸佛而化。

知禮。號法智。居南湖述妙宗鈔。釋天臺觀經疏。大彰觀心觀佛之旨。曾於每歲二月望日。建唸佛施戒會。動逾萬人。又撰融心解。明一心三觀。顯四凈土之義。後於歲旦建光明懺。至五日召大眾說法。驟稱佛號數百聲。奄然坐逝。

遵式。初居天臺東山。遍行四種三昧。后住四明寶云。結緇素專修凈業。作誓生西方記。及居天竺靈山。于寺東建日觀庵。為送想西方之法。依無量壽經述往生凈土懺儀。為杭守馬亮述凈土行愿法門往生略傳。后居草堂示疾。弟子問所歸。對以寂光凈土。至夜奄然坐逝。

有基。學于寶云。住太平興國寺。一日示疾。為弟子廣談圓旨。眾忽見西方現光空中奏樂。師曰。阿彌陀佛與二大士親至於此。即右脅西向而化。門人夢阿彌陀佛授記為超壯如來。或夢師坐青蓮華執如意對佛說法者。法智嘆曰。臥病談玄臨終見佛。是可敬也。

本如號神照。住東山承天三十年。講經之餘。集百人修法華懺。一年。與郡守章郇公結白蓮社。一日昇座說法。與眾訣別。江上漁人見雲端有僧西去。明年啟塔尊容如生。有蓮華產于塔前。

慧才號廣慈。晚居雷峰塔。課佛不輟。忽

【現代漢語翻譯】 常稱呼別人為『鄉人』（xiāng rén，同鄉）。有人問他緣故，他說：『我以凈土（jìng tǔ，阿彌陀佛的清凈國土）為故鄉，諸位都應當往生，都是我的鄉中人啊。』後來右脅臥著唸佛而往生。

知禮（Zhīlǐ），號法智（Fǎzhì），住在南湖（Nánhú），著述《妙宗鈔》（Miàozōng Chāo），解釋天臺宗（Tiāntāi zōng）的《觀經疏》（Guān jīng shū），大大地闡揚觀心觀佛的宗旨。曾經在每年的二月十五日，建立唸佛施戒會，參與的人超過萬人。又撰寫《融心解》（Róng xīn jiě），闡明一心三觀（yī xīn sān guān），彰顯四凈土（sì jìng tǔ）的意義。後來在新年元旦建立光明懺（Guāngmíng chàn），到初五召集大眾說法，急促地稱念佛號數百聲，安詳地坐著往生。

遵式（Zūnxì），最初住在天臺東山（Tiāntāi Dōngshān），普遍地修習四種三昧（sì zhǒng sānmèi）。後來住在四明寶云（Sìmíng Bǎoyún），與僧俗一起專修凈土法門。寫作《誓生西方記》（Shì shēng xīfāng jì），以及住在天竺靈山（Tiānzhú Língshān）時，在寺廟東邊建立日觀庵（Rì guān ān），用來修習觀想西方的方法。依據《無量壽經》（Wúliàngshòu jīng）著述《往生凈土懺儀》（Wǎngshēng jìngtǔ chàn yí）。為杭州太守馬亮（Mǎ Liàng）講述《凈土行愿法門往生略傳》（Jìngtǔ xíng yuàn fǎmén wǎngshēng lüè zhuàn）。後來住在草堂（Cǎotáng）時示現疾病，弟子問他將往生何處，回答說是寂光凈土（Jìguāng jìngtǔ）。到了晚上安詳地坐著往生。

有基（Yǒujī），在寶云（Bǎoyún）學習，住在太平興國寺（Tàipíng Xīngguó sì）。有一天示現疾病，為弟子廣泛地講述圓滿的宗旨。大眾忽然看見西方出現光明，空中演奏音樂。有基說：『阿彌陀佛（Āmítuó fó）與兩位大士（dà shì）親自來到這裡。』隨即右脅朝西而往生。弟子夢見阿彌陀佛授記他為超壯如來（Chāo zhuàng rúlái）。有人夢見有基坐在青蓮華（qīng lián huā）上，拿著如意（rúyì）對著佛說法。法智（Fǎzhì）讚歎說：『臥病談玄，臨終見佛，真是令人敬佩啊。』

本如（Běnrú），號神照（Shénzhào），住在東山承天（Dōngshān Chéngtiān）三十年。講經之餘，集合百人修法華懺（Fǎhuá chàn）。一年，與郡守章郇公（Zhāng Xūn gōng）結成白蓮社（Báilán shè）。有一天升座說法，與大眾訣別。江上的漁人看見雲端有僧人向西而去。第二年開啟塔，容貌如生，有蓮華（lián huā）生長在塔前。

慧才（Huìcái），號廣慈（Guǎngcí），晚年住在雷峰塔（Léifēng tǎ），每天誦經唸佛不間斷。忽然

【English Translation】 He often called people 'fellow villagers'. Someone asked him the reason. He said, 'I regard the Pure Land (jìng tǔ, the pure land of Amitabha Buddha) as my hometown. All of you should be reborn there, and you are all my fellow villagers.' Later, he passed away reciting the Buddha's name while lying on his right side.

Zhili (Zhīlǐ), also known as Fazhi (Fǎzhì), resided in Nanhu (Nánhú) and wrote the 'Miaozong Chao' (Miàozōng Chāo), explaining the 'Commentary on the Visualization Sutra' (Guān jīng shū) of the Tiantai school (Tiāntāi zōng), greatly elucidating the principle of contemplating the mind and contemplating the Buddha. He once established a Buddha-name recitation and precept-giving assembly on the fifteenth day of every February, with over ten thousand participants. He also wrote 'Rongxin Jie' (Róng xīn jiě), clarifying the One Mind Three Contemplations (yī xīn sān guān) and revealing the meaning of the Four Pure Lands (sì jìng tǔ). Later, he established the Bright Light Repentance (Guāngmíng chàn) on New Year's Day. On the fifth day, he summoned the assembly to expound the Dharma, rapidly recited the Buddha's name hundreds of times, and passed away peacefully while seated.

Zunshi (Zūnxì) initially resided in Dongshan (Dōngshān) of Tiantai (Tiāntāi), universally practicing the Four Samadhis (sì zhǒng sānmèi). Later, he resided in Baoyun (Bǎoyún) of Siming (Sìmíng), forming a community of monastics and laypeople dedicated to cultivating the Pure Land path. He wrote 'Record of Vowing to be Born in the West' (Shì shēng xīfāng jì), and while residing in Lingshan (Língshān) of Tianzhu (Tiānzhú), he built the Sun Contemplation Hermitage (Rì guān ān) east of the temple, as a method for visualizing the West. Based on the 'Infinite Life Sutra' (Wúliàngshòu jīng), he wrote 'Repentance Ritual for Rebirth in the Pure Land' (Wǎngshēng jìngtǔ chàn yí). He explained 'Essential Teachings on Practice and Vows for the Pure Land Path and Brief Biographies of Rebirth' (Jìngtǔ xíng yuàn fǎmén wǎngshēng lüè zhuàn) for Ma Liang (Mǎ Liàng), the governor of Hangzhou. Later, while residing in Caotang (Cǎotáng), he manifested illness. When disciples asked where he would go, he replied that it was the Tranquil Light Pure Land (Jìguāng jìngtǔ). That night, he passed away peacefully while seated.

Youji (Yǒujī) studied at Baoyun (Bǎoyún) and resided in Taiping Xingguo Temple (Tàipíng Xīngguó sì). One day, he manifested illness and extensively discussed the perfect teachings for his disciples. The assembly suddenly saw light appearing in the West, with music playing in the air. Youji said, 'Amitabha Buddha (Āmítuó fó) and the two great Bodhisattvas (dà shì) have personally come here.' Immediately, he passed away facing west on his right side. Disciples dreamed that Amitabha Buddha predicted he would become Chaozhuang Tathagata (Chāo zhuàng rúlái). Some dreamed that he was sitting on a blue lotus flower (qīng lián huā), holding a ruyi (rúyì) and speaking the Dharma to the Buddha. Fazhi (Fǎzhì) exclaimed, 'Discussing profound teachings while ill and seeing the Buddha at the moment of death is truly admirable.'

Benru (Běnrú), also known as Shenzhao (Shénzhào), resided in Chengtian (Chéngtiān) of Dongshan (Dōngshān) for thirty years. In addition to lecturing on the scriptures, he gathered a hundred people to practice the Lotus Repentance (Fǎhuá chàn). One year, he formed the White Lotus Society (Báilán shè) with Prefect Zhang Xun Gong (Zhāng Xūn gōng). One day, he ascended the seat to expound the Dharma and bid farewell to the assembly. Fishermen on the river saw a monk ascending westward on a cloud. The following year, when the pagoda was opened, his countenance was as if alive, and a lotus flower (lián huā) grew in front of the pagoda.

Huicai (Huìcái), also known as Guangci (Guǎngcí), resided in Leifeng Pagoda (Léifēng tǎ) in his later years, diligently reciting the Buddha's name without ceasing. Suddenly

夢入一處若宮室者。人告之曰。凈土中品是汝所生。復見一殿勝麗殊絕。人曰。上品之生。以待凈慈本禪師也。才臨終果書偈。面西趺坐而化。

思義號凈慧住靈山二十三年。退居草堂。一日別眾而逝。眾唸誦。久之忽復省曰。適隨觀音大士行見金色沙門長身垂臂。謂我曰。汝報緣未盡。過七日當遣迎。至期趺坐而化。瘞龕之日有赤云垂布。向西而沒。

元凈號辯才。住上竺謝去居南山龍井。焚指供佛。左三右二。專修凈土觀。臨終告其友道潛曰。吾西方業成。后七日去矣。至期右脅吉祥而逝。

從雅。學于天竺海月。誦法華經五藏。彌陀經十藏。金剛經四藏。每字三拜禮法華三過。自余誦經禮拜無虛日。誓生安養。主客楊杰述安樂國贊三十首。以贈之(此文並用天臺十疑論中之義)後於四月八日面西趺坐而化。空中奏樂室內聞香。

若愚。居霅川仙潭學于辯才。歸覺海建無量壽閣。勸道俗四季開會念佛。凡三十年。將順世。夢神人告曰。汝同學則章得普賢行愿三昧已生凈土。彼正待汝。師乃沐浴更衣命眾諷十六觀經。端坐默聽畢。忽云凈土現前吾當行矣。遽書偈而化。本是無家可得歸。云邊有路許誰知。溪光搖落西山月。正是仙潭夢斷時。又於半月前書一頌云。空里千華羅網。夢中七寶蓮

【現代漢語翻譯】 現代漢語譯本 一人夢中來到一處類似宮殿的地方，有人告訴他：『你是往生凈土中品。』他又見到一座殿宇，勝麗無比，有人說：『這是上品往生者居住的地方，是為凈慈本禪師準備的。』後來，凈慈本禪師臨終時果然書寫偈語，面向西方，結跏趺坐而圓寂。

思義，法號凈慧，在靈山住了二十三年，退隱到草堂。一天，他向眾人告別後去世。眾人唸誦佛經，過了很久，他忽然醒來說：『我剛才跟隨觀音大士前行，見到一位金色沙門，身材高大，雙臂下垂，對我說：你的報緣未盡，過七日會派人來迎接你。』到了約定的日子，他結跏趺坐而圓寂。埋葬他的龕時，有紅色雲彩垂落，向西方消失。

元凈，法號辯才，住在上竺寺，後來離開，居住在南山龍井。他焚燒手指供佛，左手三根，右手兩根，專心修習凈土觀。臨終時，他告訴朋友道潛說：『我往生西方的功業已經成就，七日後就要去了。』到了約定的日子，他右脅吉祥臥而逝。"

從雅，在天竺海月處學習。誦讀《法華經》五部，《彌陀經》十部，《金剛經》四部。每誦一個字，就三拜。禮拜《法華經》三遍。其餘時間誦經禮拜，沒有一天懈怠，發誓往生安養（An'yang，極樂世界）。主客楊杰撰寫了《安樂國贊》三十首贈送給他（此文並採用了天臺十疑論中的義理）。後來在四月八日，他面向西方，結跏趺坐而圓寂。空中奏樂，室內聞到異香。

若愚，住在霅川仙潭，師從辯才。回到覺海后，建造了無量壽閣。勸導僧俗四季舉行法會念佛，總共三十年。將要去世時，夢見神人告訴他說：『你的同學則章，已經證得普賢行愿三昧，往生凈土。他正在等你。』若愚於是沐浴更衣，命眾人諷誦《十六觀經》，端坐默聽完畢。忽然說：『凈土現在眼前，我應當去了。』隨即書寫偈語而圓寂。『本來無家，哪裡可以回去？云邊有路，允許誰知道？溪光搖落，西山月正圓，正是仙潭夢斷時。』又在半個月前寫了一首偈語說：『空里千華羅網，夢中七寶蓮。』

【English Translation】 English version A person dreamed of being in a place resembling a palace. Someone told him, 'You are born in the middle grade of the Pure Land.' He then saw a palace that was exceptionally beautiful. Someone said, 'This is the place for those born in the upper grade, prepared for Chan Master Jingci Ben (凈慈本禪師).' Later, Chan Master Jingci Ben indeed wrote a verse before his death, faced west, and passed away in the lotus position.

Siyi (思義), Dharma name Jinghui (凈慧), lived in Lingshan (靈山) for twenty-three years and retired to a thatched cottage. One day, he bid farewell to the assembly and passed away. The assembly recited scriptures, and after a long time, he suddenly awoke and said, 'I just followed the Bodhisattva Guanyin (觀音大士) and saw a golden Shramana (沙門), tall with long arms, who said to me, Your karmic connections are not yet exhausted; after seven days, someone will be sent to welcome you.' On the appointed day, he passed away in the lotus position. On the day of burying his niche, red clouds hung down and disappeared to the west.

Yuanjing (元凈), Dharma name Biancai (辯才), lived in Shangzhu Temple (上竺寺) and later left to reside in Longjing (龍井) in Nanshan (南山). He burned his fingers as an offering to the Buddha, three on the left hand and two on the right, and focused on cultivating Pure Land contemplation. At the time of his death, he told his friend Daoqian (道潛), 'My karma for rebirth in the West has been accomplished; I will leave in seven days.' On the appointed day, he passed away lying on his right side in the auspicious posture.

Congya (從雅) studied at Haiyue (海月) in Tianzhu (天竺). He recited the Lotus Sutra five times, the Amitabha Sutra ten times, and the Diamond Sutra four times. He prostrated three times for each character recited. He bowed to the Lotus Sutra three times. He spent all his time reciting scriptures and bowing, without a single day of laziness, vowing to be reborn in An'yang (安養, Sukhavati, the Pure Land). Layman Yang Jie (楊杰) wrote thirty verses of Praise of the Land of Bliss and presented them to him (this text also uses the meaning from the Ten Doubts about Pure Land of Tiantai). Later, on April 8th, he faced west and passed away in the lotus position. Music played in the air, and fragrance filled the room.

Ruoyu (若愚) lived in Xiantan (仙潭) in Zhouchuan (霅川) and studied under Biancai (辯才). After returning to Juehai (覺海), he built the Wuliangshou Pavilion (無量壽閣). He encouraged monks, nuns, and laypeople to hold Dharma assemblies to recite the Buddha's name every season, for a total of thirty years. When he was about to pass away, he dreamed that a divine being told him, 'Your fellow student Zezhang (則章) has attained the Samadhi of the Vows and Practices of Samantabhadra and has been reborn in the Pure Land. He is waiting for you.' Ruoyu then bathed and changed his clothes, ordered the assembly to chant the Sixteen Contemplations Sutra, and sat upright, listening silently until the end. Suddenly, he said, 'The Pure Land is now before me; I should go.' He then wrote a verse and passed away. 'Originally there is no home, where can one return? A path by the clouds, who is allowed to know? The light of the stream flickers, the moon over the Western Mountain is round, it is precisely the time when the dream breaks in Xiantan.' Half a month before, he wrote a verse saying, 'A net of a thousand flowers in the sky, a lotus of seven jewels in a dream.'

池。踏得西歸路穩。更無一點狐疑。

智深號慈行。學于海月。歸嘉禾開長堂供。二十年專志唸佛。常以凈業化人。得往生顯驗者甚眾。一日示疾。客至問安。談論如常。時客方出門。師即遷化。人見紫雲向西而沒。

處謙繼神照住白蓮。一夕會弟子設香華諷普賢觀經阿彌陀經。端坐稱讚凈土功德。復告眾曰。吾得無生。日用有年矣。今以無生而生凈土。如入禪定奄然而化。

有嚴。受業天臺靈鷲。依神照傳教。晚居樝庵專事凈業。作懷安養故鄉詩四篇。為時所傳。居山十年。夢池中大蓮華天樂四列。乃作餞歸凈土詩。后七日加趺而化。塔上有光如月。三夕乃隱。

中立號明智。居南湖常以凈業誘人。其徒介然創十六觀堂。為東州之冠。實師勉之也。一夕謂侍者曰。今聞異香。吾意甚適。即召觀堂行人俱集。含笑言曰。吾往生期至。即面西坐逝。

擇瑛。桐江人。依經論辨專雜二修。以示往生之易。又述凈土修證義二卷行於世。今人稱阿彌陀佛真金色一偈。即師所撰也。一夕有疾。面西憑幾唸佛而化。

思照。受業錢唐凈住。刺血書法華經一字一禮。如是十過。誦十六觀經五藏。彌陀經十藏。法華一千部。禮華嚴梵網凈土七經等。凡二百七十卷。每夜四更即起唸佛。懈怠之人聞

【現代漢語翻譯】 現代漢語譯本： 池。踏上西歸的路，穩穩當當，再沒有一點疑惑。

智深，法號慈行（意為慈悲的行為）。向海月（人名）學習。回到嘉禾（地名）開設長堂供養。二十年專心致志唸佛，常常用修習凈土法門來教化他人，得到往生極樂世界顯著驗證的人很多。一天，他示現生病，有客人來問候，談論如平常一樣。當時客人剛出門，智深法師就圓寂了。人們看見紫色的雲彩向西方消失。

處謙繼承神照（法號）住在白蓮寺。一天晚上，他召集弟子，設定香花，諷誦《普賢觀經》、《阿彌陀經》。端正地坐著，稱讚凈土的功德。又告訴眾人說：『我證得無生法忍，已經有很多年了。現在用這無生法忍往生凈土。』就像進入禪定一樣安詳地圓寂了。

有嚴法師，在天臺靈鷲寺受戒，依止神照法師傳授教義。晚年居住在樝庵，專門修習凈土法門。創作了《懷安養故鄉詩》四篇，在當時廣為流傳。在山中居住十年，夢見池塘中出現巨大的蓮花，天樂排列四周。於是創作了《餞歸凈土詩》。七天後，結跏趺坐而圓寂。塔上有光芒如月亮，三夜后才消失。

中立，法號明智。居住在南湖，常常用修習凈土法門來引導他人。他的弟子介然建立了十六觀堂，是東州最好的。實際上是中立法師勉勵他這樣做的。一天晚上，中立法師對侍者說：『現在聞到奇異的香味，我心裡非常舒適。』隨即召集觀堂的修行人全部聚集。含笑說道：『我往生極樂世界的日期到了。』就面向西方坐著圓寂了。

擇瑛，桐江人。依據經論辨析專修和雜修，來顯示往生極樂世界的容易。又撰述《凈土修證義》二卷，在世間流傳。現在人們稱念的『阿彌陀佛真金色』的偈頌，就是擇瑛法師所撰寫的。一天晚上生病，面向西方，靠著幾案唸佛而圓寂。

思照法師，在錢塘凈住寺受戒。刺血書寫法華經，一字一禮，像這樣做了十遍。誦讀《十六觀經》五遍，《彌陀經》十遍，《法華經》一千部。禮拜《華嚴經》、《梵網經》、《凈土七經》等，總共二百七十卷。每天晚上四更就起床唸佛。懈怠的人聽到

【English Translation】 English version: Chi. He trod the road to the West with steady steps, without a trace of doubt.

Zhishen, with the Dharma name Cihang (meaning compassionate conduct), studied under Haiyue (a person's name). He returned to Jiahe (a place name) to open Changtang for offerings. For twenty years, he devoted himself to reciting the Buddha's name, often transforming others through the practice of Pure Land Buddhism. Many people obtained remarkable proof of rebirth in the Pure Land. One day, he showed signs of illness. A guest came to inquire about his well-being, and they conversed as usual. Just as the guest was leaving, the master passed away. People saw purple clouds disappearing towards the West.

Chuqian succeeded Shenzhao (Dharma name) as the abbot of Bailian Monastery. One evening, he gathered his disciples, arranged incense and flowers, and chanted the Universal Worthy Contemplation Sutra (Puxian Guan Jing) and the Amitabha Sutra (Amituo Jing). He sat upright, praising the merits of the Pure Land. He then told the assembly, 'I have attained the non-origination (wusheng) for many years. Now, I use this non-origination to be reborn in the Pure Land.' He passed away peacefully, as if entering dhyana (禪定).

Youyan, received ordination at Lingjiu Monastery in Tiantai, relying on Shenzhao to transmit the teachings. In his later years, he resided at Zha'an, dedicating himself to the practice of Pure Land Buddhism. He composed four poems entitled Remembering the Peaceful Nourishment of the Homeland, which were widely circulated at the time. After residing in the mountains for ten years, he dreamed of a large lotus flower in a pond, surrounded by heavenly music. He then composed the poem Farewell to Returning to the Pure Land. Seven days later, he passed away in the lotus position. There was a light on the pagoda like the moon, which disappeared after three nights.

Zhongli, with the Dharma name Mingzhi, resided in Nanhu, often guiding others through the practice of Pure Land Buddhism. His disciple Jieran founded the Sixteen Contemplations Hall, which was the best in Dongzhou. This was actually encouraged by Master Zhongli. One evening, Master Zhongli said to his attendant, 'Now I smell a strange fragrance, and I feel very comfortable.' He then summoned all the practitioners of the Contemplation Hall to gather. Smiling, he said, 'The date of my rebirth in the Pure Land has arrived.' He then passed away sitting facing West.

Zexing, a native of Tongjiang, analyzed the exclusive and mixed practices based on the sutras and treatises to show the ease of rebirth in the Pure Land. He also wrote two volumes of Meaning of Pure Land Cultivation and Realization, which circulated in the world. The verse 'Amitabha Buddha, true golden color' that people recite now was written by Master Zexing. One evening, he fell ill, faced West, leaned on a table, and passed away while reciting the Buddha's name.

Sizhao, received ordination at Jingzhu Monastery in Qiantang. He pricked his skin to write the Lotus Sutra (Fahua Jing), making one prostration for each character, doing so ten times. He recited the Sixteen Contemplations Sutra five times, the Amitabha Sutra ten times, and the Lotus Sutra one thousand times. He prostrated to the Avatamsaka Sutra (Huayan Jing), the Brahma Net Sutra (Fanwang Jing), and the Seven Pure Land Sutras, totaling two hundred and seventy volumes. Every night, he would get up at the fourth watch to recite the Buddha's name. Those who were lazy heard

聲悚愧。又于月二十三日。率道俗繫念三聖。常及千眾。終師之世凡三十年。一夕語其徒曰。夜夢佛金身丈六。豈非往生有兆乎。乃日請七僧以助唸佛。至七日晚涌身合掌厲聲唸佛趺坐結印而化。

宗利受業會稽天華。修法華懺三載。夢亡母謝曰。荷汝懺功已生善道。期滿見普賢從空而過。復謁大智律師增受戒法。忽夢律師吐白珠令吞之。嘗神遊凈土。見寶池蓮華行樹之相。尋詣新城碧沼。修唸佛三昧者十年。后入道味山筑庵名一相。越十五年。謂弟子曰。吾見白蓮華遍滿空中。三日復曰。佛來矣。即書偈曰。吾年九十頭雪白。世上應無百年客。一相道人歸去來。金臺坐斷乾坤窄。奄然而化。

齊玉號慧覺。初于霅川寶藏建凈土會。唸佛者如蟻之眾。后住上竺夜半頂彌陀像。行道唸佛。一日謂首座曰。床前多寶塔現。非吾愿也。所欲見則阿彌陀佛也。可為我集僧唸佛。座鳴鐘繫念。將百餘人。頃之曰。今已見佛。即瞑目端坐而逝。

仲閔。所著教義憲章集。三衢人。受業于祥符。升師子座見銀臺西方而至。師曰。吾一生解第一義。誓取金臺。今乃若此。即座而化。

瑩珂。受業霅川瑤山。遍參教席禪門。以疾歸受業。酒炙無所擇。竊念戒業有闕。恐從流轉令同住取戒珠師所編凈土往生傳。對

【現代漢語翻譯】 現代漢語譯本：聲悚愧。又在某月二十三日，帶領道士和信徒們繫念阿彌陀佛、觀世音菩薩、大勢至菩薩（三聖），常常有上千人。直到法師去世，總共三十年。一天晚上，他告訴他的弟子們說：『晚上夢見佛的金身，高一丈六尺，這難道不是往生的預兆嗎？』於是每天請七位僧人來幫助唸佛。到第七天晚上，他挺直身體，合掌，大聲唸佛，跏趺而坐，結手印而圓寂。 宗利在會稽天華寺出家。修行《法華經》懺法三年。夢見已故的母親感謝他說：『承蒙你的懺悔功德，我已經轉生到善道。』期滿后，他看見普賢菩薩從空中經過。他又去拜見大智律師，增加受持戒律。忽然夢見律師吐出一顆白色的珠子讓他吞下。他曾經神遊凈土，看見寶池和蓮花樹的景象。之後前往新城碧沼，修習唸佛三昧十年。後來進入道味山，建造庵棚，命名為一相庵。過了十五年，他告訴弟子們說：『我看見白色的蓮花遍滿空中。』三天後又說：『佛來了。』於是寫下偈語說：『我今年九十歲，頭髮雪白，世上應該沒有百年的客人。一相道人要回去了，金臺坐斷，乾坤狹窄。』說完就安然而圓寂。 齊玉，法號慧覺。最初在霅川寶藏寺建立凈土法會，唸佛的人像螞蟻一樣眾多。後來住在上竺寺，半夜頂戴阿彌陀佛像，繞佛唸佛。一天，他告訴首座說：『床前出現多寶塔，不是我的願望。我想要見的是阿彌陀佛。』可以為我召集僧人唸佛。首座敲鐘，帶領大家系念。將近一百多人。過了一會兒，他說：『現在已經見到佛了。』隨即閉上眼睛，端坐而逝。 仲閔，所著的教義著作**集。是三衢人。在祥符寺出家。登上師子座時，看見銀臺從西方而來。法師說：『我一生講解第一義諦，發誓要取得金臺，現在竟然是這樣。』隨即在座位上圓寂。 瑩珂，在霅川瑤山出家。遍參各個教派的講席和禪門。因為生病回到出家的地方。喝酒吃肉沒有選擇。私下想到自己的戒律有缺失，恐怕會隨波逐流，於是讓同住的人取來戒珠法師所編的《凈土往生傳》，對著

【English Translation】 English version: Sheng Songkui. Furthermore, on the 23rd day of a certain month, he led Daoists and believers in mindfulness of Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva (the Three Saints), often with thousands of people. Until the master's death, it was a total of thirty years. One night, he told his disciples, 'I dreamed of the Buddha's golden body, sixteen feet tall. Isn't this a sign of rebirth in the Pure Land?' So he invited seven monks every day to help recite the Buddha's name. On the evening of the seventh day, he straightened his body, put his palms together, loudly recited the Buddha's name, sat in the lotus position, formed a mudra, and passed away. Zongli became a monk at Tianhua Temple in Kuaiji. He practiced the Repentance Ritual of the Lotus Sutra for three years. He dreamed that his deceased mother thanked him, saying, 'Thanks to your repentance merits, I have already been reborn in a good realm.' After the period was over, he saw Samantabhadra Bodhisattva passing through the air. He also went to visit the Great Wisdom Vinaya Master to receive more precepts. Suddenly, he dreamed that the Vinaya Master spat out a white pearl and asked him to swallow it. He once traveled to the Pure Land in spirit and saw the scenery of jeweled ponds and rows of lotus trees. Later, he went to Binuo in Xincheng and practiced the Samadhi of Buddha Recitation for ten years. Later, he entered Daowei Mountain and built a hermitage, naming it Yixiang Hermitage. After fifteen years, he told his disciples, 'I see white lotus flowers filling the sky.' Three days later, he said again, 'The Buddha is coming.' So he wrote a verse saying, 'I am ninety years old this year, my hair is snow-white, there should be no hundred-year guests in the world. Yixiang Daoren is going back, the golden platform sits and breaks, the universe is narrow.' After speaking, he passed away peacefully. Qiyu, with the Dharma name Huijue. Initially, he established a Pure Land assembly at Baozang Temple in Zhachuan, and the number of people reciting the Buddha's name was like ants. Later, he lived in Shangzhu Temple, wearing an Amitabha Buddha statue on his head at midnight, circumambulating the Buddha and reciting the Buddha's name. One day, he told the head monk, 'The appearance of the Many Treasures Pagoda in front of the bed is not my wish. What I want to see is Amitabha Buddha.' You can gather monks to recite the Buddha's name for me. The head monk rang the bell and led everyone in mindfulness. There were nearly a hundred people. After a while, he said, 'Now I have seen the Buddha.' Then he closed his eyes, sat upright, and passed away. Zhong Min, whose written teachings are in the Collection. He was from Sanqu. He became a monk at Xiangfu Temple. When he ascended the lion throne, he saw a silver platform coming from the West. The master said, 'I have explained the first principle throughout my life, and I vowed to obtain the golden platform, but now it is like this.' Then he passed away in his seat. Ying Ke, became a monk at Yaoshan in Zhachuan. He widely visited the lectures and Chan schools of various sects. Because of illness, he returned to the place where he became a monk. He did not choose between drinking alcohol and eating meat. Secretly thinking that his precepts were deficient, and fearing that he would drift with the current, he asked the people living with him to fetch the Biographies of Rebirth in the Pure Land compiled by Precept Pearl Dharma Master, and facing

床讀之。凡讀一傳為一首肯。既而擇一室面西設禪椅。不食唸佛三日。夢佛大士謂之曰。汝尚有壽十年。且當自勉。珂白佛曰。設有百年閻浮濁惡易失正念。所愿早升安養承事眾聖。佛曰。汝志若此。后三日當來迎。至期令眾誦彌陀經。師曰。佛大眾皆至矣。遂寂然而化。

靈照。住華亭超果。每歲開凈土會七日。道俗常二萬人。夢中見三聖。跪問之曰。靈照一生期生安養可果愿不。觀音指之曰。凈土不遠有愿即生。一日臥疾。謂侍者曰。吾往生有期矣。即面西趺坐而化。

可久。居四明開化。常誦法華。因坐化。三日復甦。語凈土事與十六觀境不異。見蓮華臺皆標合生者姓名。一紫金臺標云。大宋成都廣教院熏法華當生此中。次一金臺云。明州久法華生此。又一金臺云。明州孫十二居士合生此中。又銀臺標云。明州徐道姑當生此中。語訖復逝。五年徐道姑亡。異香滿室。二十年孫居士化。天樂盈空。感一郡人皆來送葬。

宗本。初參天衣懷禪師有契悟。后住凈慈。奉詔入住東京慧林。召對延和殿。密修凈土之業。臨終安坐而逝。雷峰才法師。神遊凈土見一殿殊麗。人曰。以待凈慈本禪師。又資福羲師。至慧林禮足施金而去。人詰之。答曰。吾定中見金蓮華。人言以俟慧林本禪師。又小蓮華無數。

【現代漢語翻譯】 現代漢語譯本 床讀之。凡讀一傳為一首肯。之後選擇一間朝西的房間，設定禪椅。不吃飯，唸佛三日。夢見佛和大士告訴他說：『你還有十年壽命，應當自己勉勵。』珂對佛說：『即使有百年壽命，閻浮（Jambudvipa，指我們所居住的這個世界）濁惡，容易失去正念。我希望早日昇入安養（Sukhavati，極樂凈土），承事眾聖。』佛說：『你的志向如此，后三天應當來迎接你。』到期時，讓眾人誦唸《彌陀經》。師父說：『佛和大眾都來了。』於是寂然而逝。

靈照，住在華亭超果寺。每年開設凈土法會七日，道士和俗人常常有兩萬人。夢中見到三聖。跪著問他們說：『靈照一生期望往生安養（Sukhavati，極樂凈土），可以實現願望嗎？』觀音（Avalokiteśvara，觀世音菩薩）指著說：『凈土不遠，有願望就能往生。』一天臥病，告訴侍者說：『我往生的時候快到了。』於是面向西方，跏趺而坐，逝世。

可久，住在四明開化寺。常常誦讀《法華經》。因為坐著圓寂，三日後又甦醒。講述凈土的事情，與《十六觀經》所描述的境界沒有差異。看見蓮花臺上都標有將要往生者的姓名。一個紫金臺上標著：『大宋成都廣教院熏法華當生此中。』其次一個金臺上寫著：『明州久法華生此。』又一個金臺上寫著：『明州孫十二居士合生此中。』又一個銀臺上寫著：『明州徐道姑當生此中。』說完后再次逝世。五年後徐道姑去世，異香充滿房間。二十年後孫居士去世，天樂充滿天空。感動一郡的人都來送葬。

宗本，最初參拜天衣懷禪師，有所領悟。後來住在凈慈寺。奉詔入住東京慧林寺。在延和殿接受召見。秘密地修習凈土的功業。臨終時安然坐著逝世。雷峰才法師，神遊凈土，看見一座殿宇非常華麗。有人說：『這是為凈慈寺的本禪師準備的。』又有資福羲師，到慧林寺禮拜后施捨金子離去。有人責問他。回答說：『我在禪定中看見金蓮花，有人說這是為慧林寺的本禪師準備的。』又有無數的小蓮花。

【English Translation】 English version He read it on the bed. Every time he read a biography, he nodded in agreement. Afterwards, he chose a room facing west and set up a meditation chair. He abstained from food and recited the Buddha's name for three days. He dreamed that the Buddha and a Bodhisattva told him, 'You still have ten years of life left, and you should encourage yourself.' Ke said to the Buddha, 'Even if I have a hundred years of life, Jambudvipa (the world we live in) is turbid and evil, and it is easy to lose right mindfulness. I wish to ascend to Sukhavati (the Pure Land of Ultimate Bliss) early and serve all the saints.' The Buddha said, 'If that is your aspiration, I will come to welcome you in three days.' When the time came, he asked everyone to recite the Amitabha Sutra. The master said, 'The Buddha and the assembly have all arrived.' Then he passed away peacefully.

Lingzhao lived in Chao Guo Temple in Huating. Every year, he held a Pure Land Dharma assembly for seven days, and there were often 20,000 Taoists and laypeople. He saw the Three Sages in a dream. He knelt down and asked them, 'Lingzhao hopes to be reborn in Sukhavati (the Pure Land of Ultimate Bliss) in this life. Can my wish be fulfilled?' Avalokiteśvara (the Bodhisattva of Compassion) pointed and said, 'The Pure Land is not far away. If you have the aspiration, you will be reborn.' One day, he fell ill and told his attendant, 'The time for my rebirth is near.' Then he faced west, sat in the lotus position, and passed away.

Kejiu lived in Kaihua Temple in Siming. He often recited the Lotus Sutra. Because he passed away while sitting, he revived three days later. He spoke of the Pure Land, and the realm was no different from that described in the Sixteen Contemplations Sutra. He saw lotus platforms with the names of those who would be reborn on them. One purple-gold platform was labeled: 'Xun Fahua of Guangjiao Temple in Chengdu, Great Song Dynasty, will be reborn here.' Next, a gold platform was labeled: 'Jiu Fahua of Mingzhou will be reborn here.' Another gold platform was labeled: 'Layman Sun Twelve of Mingzhou will be reborn here.' Another silver platform was labeled: 'Taoist Xu of Mingzhou will be reborn here.' After speaking, he passed away again. Five years later, Taoist Xu passed away, and the room was filled with a strange fragrance. Twenty years later, Layman Sun passed away, and heavenly music filled the sky. The people of the entire prefecture were moved and came to attend the funeral.

Zongben initially visited Chan Master Tianyi Huai and had an enlightenment. Later, he lived in Jingci Temple. He was ordered to enter Huilin Temple in Tokyo. He was summoned to the Yanhua Hall. He secretly cultivated the karma of the Pure Land. He passed away peacefully while sitting at the end of his life. Dharma Master Cai of Leifeng Temple traveled to the Pure Land in spirit and saw a very magnificent palace. Someone said, 'This is prepared for Chan Master Ben of Jingci Temple.' Also, Master Xi of Zifu Temple went to Huilin Temple, paid his respects, and left after donating gold. Someone questioned him. He replied, 'I saw a golden lotus in meditation, and someone said that it was prepared for Chan Master Ben of Huilin Temple.' There were also countless small lotus flowers.

稱是以待受度人。或有萎者。云是退墮之人也。

善本。試華嚴經得度。自凈慈詔住法雲。賜號大通。后歸杭州象塢專修凈業。有僧定中見方丈彌陀佛示金色身。一日告門人曰。止有三日在。至期趺坐面西而化。

元照。住靈芝弘律學。尤屬意凈業。一日會弟子諷觀經及普賢行愿品。加趺而化。西湖漁人皆聞空中樂聲。

道言。會稽人。靈芝之高弟。專修凈業。臨終數日前見二神人長丈餘。報言。何不繫念。於是大集道俗念佛三晝夜。將畢自升座說法為眾懺悔。至曉即座而化。

宗賾。住長蘆作蓮華勝會錄。勸人預名唸佛。忽夢白衣士謂曰。欲入公彌陀會。師秉筆問其名。曰普慧。書已復云。家兄亦告上名。問何名。曰普賢。言訖遂隱。師以聖賢幽贊。乃更以二大士居其首。師述勸修凈土頌。有云。三界炎炎如火聚。道人未是安身處。蓮池勝友待多時收拾身心好歸去。目想心存望聖儀。直須唸唸勿生疑。它年凈土花開處。記取娑婆唸佛時。此頌最在人口(蓮花勝會錄文。及凈土頌。十六觀頌。並見所著葦江集)住普會時。迎母居方丈東室勸唸佛。臨終前一日。師夢母謂曰。我見尼師十餘人來召。師曰。此往生之祥也。

惟月。居諸塈化城。明律學修凈業。一日有異僧來迎。后二日微疾

【現代漢語翻譯】 現代漢語譯本：稱名是爲了等待接受阿彌陀佛的救度。有些人（唸佛）懈怠，那是因為他們是退轉墮落的人啊。

善本（法師）。曾經通過《華嚴經》而得度。從凈慈寺被詔請到法雲寺居住。被賜予『大通』的稱號。後來回到杭州象塢，專心修習凈土法門。有僧人在禪定中看見方丈室內阿彌陀佛示現金色身。一天，他告訴弟子們說：『我只有三天的時間了。』到期時，他跏趺而坐，面向西方圓寂。

元照（律師）。住在靈芝寺，弘揚律學，尤其專注于凈土法門。一天，他召集弟子諷誦《觀經》以及《普賢行愿品》，然後跏趺而坐圓寂。西湖的漁民都聽見空中有音樂的聲音。

道言（法師）。會稽人，是靈芝律師的高足弟子，專心修習凈土法門。臨終前幾天，看見兩個神人，身高一丈多，告訴他說：『為什麼不繫念阿彌陀佛？』於是他大規模地召集僧人和信眾唸佛三天三夜。將要結束時，他親自升座說法，為大眾懺悔。到天亮時，就在座位上圓寂。

宗賾（禪師）。住在長蘆寺，撰寫《蓮華勝會錄》，勸人預先報名參加唸佛會。忽然夢見一位白衣士對他說：『我想加入您的彌陀會。』禪師拿起筆問他的名字，他說：『普慧。』寫完后又說：『我的哥哥也請求報名。』問他叫什麼名字，他說：『普賢。』說完就消失了。禪師認為這是聖賢在暗中贊助，於是將普慧、普賢二位大士列在念佛會的最前面。禪師寫了勸修凈土的頌詞，其中有：『三界炎炎如火聚，道人未是安身處。蓮池勝友待多時，收拾身心好歸去。目想心存望聖儀，直須唸唸勿生疑。它年凈土花開處，記取娑婆唸佛時。』這首頌詞最為人所傳誦（《蓮花勝會錄》的文字，以及凈土頌、十六觀頌，都可以在他所著的《葦江集》中看到）。住在普會寺時，迎接母親住在方丈東邊的房間，勸她念佛。臨終前一天，禪師夢見母親對他說：『我看見十幾個尼姑來召喚我。』禪師說：『這是往生的祥兆啊。』

惟月（律師）。住在諸暨化城寺，精通律學，修習凈土法門。一天，有奇異的僧人來迎接他，后兩天略微生病。

【English Translation】 English version: Reciting the name is to await receiving deliverance from Amitabha Buddha. Some people (in their recitation) are lax, that is because they are those who regress and fall.

Shanben (Dharma Master). He was once delivered through the Avatamsaka Sutra. He was summoned from Jingci Temple to reside at Fayun Temple. He was bestowed the title 'Datong'. Later, he returned to Xiangwu in Hangzhou to focus on cultivating the Pure Land practice. A monk saw Amitabha Buddha manifesting a golden body in the abbot's room during meditation. One day, he told his disciples, 'I only have three days left.' When the time came, he sat in the lotus position, facing west, and passed away.

Yuanzhao (Vinaya Master). He resided at Lingzhi Temple, propagating the Vinaya school, and was particularly focused on the Pure Land practice. One day, he gathered his disciples to chant the Contemplation Sutra and the Universal Worthy's Conduct and Vows Sutra, then sat in the lotus position and passed away. Fishermen on West Lake all heard music in the sky.

Daoyan (Dharma Master). A native of Kuaiji, he was a prominent disciple of Vinaya Master Lingzhi, focusing on cultivating the Pure Land practice. A few days before his death, he saw two divine beings, over ten feet tall, who told him, 'Why don't you focus your mind on Amitabha Buddha?' So he gathered monks and laypeople on a large scale to recite the Buddha's name for three days and three nights. As it was about to end, he personally ascended the seat to expound the Dharma and repent for the assembly. At dawn, he passed away in his seat.

Zongze (Chan Master). He resided at Changlu Temple and compiled the Lotus Society Record, encouraging people to pre-register for the Buddha-name recitation assembly. Suddenly, he dreamed of a white-clad man who said to him, 'I wish to join your Amitabha assembly.' The Master picked up a pen and asked his name. He said, 'Puhui (Universal Wisdom).' After writing it down, he added, 'My elder brother also requests to register.' Asked what his name was, he said, 'Puxian (Universal Worthy).' After speaking, he disappeared. The Master considered this to be a hidden endorsement from sages and worthies, so he placed the two great bodhisattvas, Puhui and Puxian, at the forefront of the recitation assembly. The Master composed a verse encouraging the cultivation of the Pure Land, which included: 'The three realms are blazing like a fire pit, a practitioner has not yet found a place of peace. The virtuous friends in the lotus pond have been waiting for a long time, gather your body and mind and return well. Visualize with your eyes and contemplate with your heart, gazing at the sacred form, you must have no doubt in every thought. When the lotus flowers bloom in the Pure Land in the future, remember the time of reciting the Buddha's name in the Saha world.' This verse is the most widely recited (the text of the Lotus Society Record, as well as the Pure Land verse and the Sixteen Contemplations verse, can all be found in his collected works, Weijiang Collection). When residing at Puhui Temple, he welcomed his mother to live in the eastern room of the abbot's quarters and encouraged her to recite the Buddha's name. The day before her death, the Master dreamed that his mother said to him, 'I see more than ten nuns coming to summon me.' The Master said, 'This is an auspicious sign of rebirth.'

Weiyue (Vinaya Master). He resided at Huacheng Temple in Zhuji, mastering the Vinaya and cultivating the Pure Land practice. One day, a strange monk came to welcome him, and two days later, he became slightly ill.

。急呼同住道寧曰。今見阿彌陀佛。可高八尺駐立空中。言訖而化。

思敏。依靈芝增受戒法。專心凈業。二十年。一日偶疾。請眾諷觀經者半月三日見化佛滿室。臨終唸佛聲出衆外。酷暑留龕七日不變。異香郁然。

行詵。誦四分戒本三日通徹。學律于大智。住明慶二十年。偶寢疾。即設像命徒繫念數日。忽起索三衣。自唱彌陀經。厲聲唸佛。加趺而化。

法持。居化度寺修彌陀懺三年。燼二指增受戒法。造西方三聖像。誦觀經彌陀經如意輪咒。愿促閻浮之壽蚤生安樂之邦。一日小疾。哭慟懇告愿垂接引。唸佛之聲聞于百步。忽見佛身丈六立於池上。即自言曰。我已得中品生。端坐面西而化。

慧亨。居武林延壽號清照。依靈芝習律。專修凈業殆六十年。每接對賓朋必以唸佛為勸。建寶閣立三聖像最稱殊特。貴官江自任每敬師。忽夢寶座從空而下云。是清照律師當升此座。社友孫居士報。師乍違即在家作印而化。師往炷香。回謂其徒曰。孫君已往吾亦當行。即請眾唸佛。復云。彌陀口口稱。白豪唸唸想。持此不退心。決定生安養。即端坐脫去。

用欽。居錢唐七寶院。依大智學律。聞其示眾曰。生弘毗尼死歸安養。出家為道能事斯畢。即標心凈土一志不退。日課佛至三萬。嘗神遊凈

【現代漢語翻譯】 現代漢語譯本：急忙呼喚同住的道寧說：『現在我看見阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），身高大約八尺，駐立在空中。』說完就去世了。 思敏，跟隨靈芝律師增受戒法，專心修習凈土法門二十年。一天，偶然生病，請眾僧諷誦《觀無量壽經》半個月零三天，看見化佛充滿房間。臨終時念佛的聲音超出眾人之外。即使在酷暑，遺體停放在龕中七天也沒有變化，異香濃郁。 行詵，誦讀《四分戒本》三天就通徹理解。在大智律師處學習戒律，住在明慶寺二十年。一次偶然生病，就設定佛像，命弟子們繫念佛號數日。忽然起身索要三衣（僧侶的袈裟），親自唱誦《彌陀經》，大聲唸佛，結跏趺坐而去世。 法持，居住在化度寺，修習彌陀懺法三年，燒掉兩個手指以增受戒法。建造西方三聖像（阿彌陀佛、觀世音菩薩、大勢至菩薩），誦讀《觀無量壽經》、《彌陀經》、《如意輪咒》。發願縮短閻浮提（Jambudvipa，我們所居住的娑婆世界）的壽命，早日往生安樂之邦（西方極樂世界）。一天，得了小病，哭泣著懇切祈告，愿佛垂慈接引。唸佛的聲音傳到百步之外。忽然看見佛身丈六（約合一丈六尺）立於池上。就自言自語說：『我已經得到中品往生。』端坐面向西方而去世。 慧亨，居住在武林延壽寺，號清照。跟隨靈芝律師學習戒律，專心修習凈土法門將近六十年。每次接待賓客朋友，必定以唸佛勸導。建造的寶閣和豎立的三聖像最為殊勝特別。貴官江自任非常尊敬他。忽然夢見寶座從空中降下，說：『這是清照律師應當升上的座位。』社友孫居士報告說：『清照律師忽然離去，就在家中結手印而去世。』慧亨律師前去燒香，回來對他的弟子們說：『孫居士已經往生，我也應當走了。』就請大家唸佛，又說：『彌陀（Amitabha，阿彌陀佛）口口稱，白毫（urna，佛眉間白毫相）唸唸想。持此不退心，決定生安養（Sukhāvatī，西方極樂世界）。』說完就端坐著去世了。 用欽，居住在錢唐七寶院。跟隨大智律師學習戒律。聽他說教時說：『活著弘揚毗尼（Vinaya，戒律），死後歸往安養（Sukhāvatī，西方極樂世界）。出家修道能做的事就全部做完了。』於是立定決心修習凈土法門，一心一意永不退轉。每天唸佛達到三萬聲。曾經神遊凈土。

【English Translation】 English version: He urgently called out to Daoning, who lived with him, saying, 'Now I see Amitabha Buddha (Amitabha Buddha, the principal Buddha in Pure Land Buddhism), about eight feet tall, standing in the air.' After saying this, he passed away. Simin followed Vinaya Master Lingzhi to receive additional precepts and devoted himself to Pure Land practice for twenty years. One day, he fell ill and requested the monks to chant the Visualization Sutra (Amitayurdhyana Sutra) for half a month and three days. He saw transformation Buddhas filling the room. At the moment of his death, his voice of reciting the Buddha's name surpassed everyone else's. Even in the sweltering heat, his body remained unchanged in the龕 (niche) for seven days, with a rich and fragrant aroma. Xingshen thoroughly understood the Four-Part Vinaya Text (Dharmaguptaka Vinaya) after reciting it for three days. He studied the Vinaya under Vinaya Master Dazhi and resided at Mingqing Temple for twenty years. Once, he fell ill and immediately set up a Buddha image, instructing his disciples to focus their minds on reciting the Buddha's name for several days. Suddenly, he got up and asked for his three robes (the robes of a monk), personally chanted the Amitabha Sutra, and recited the Buddha's name loudly, passing away in the lotus position. Fachi resided at Huadu Temple, practicing the Amitabha Repentance for three years, burning two fingers to receive additional precepts. He created images of the Three Sages of the West (Amitabha Buddha, Avalokiteśvara, and Mahasthamaprapta), and recited the Visualization Sutra, the Amitabha Sutra, and the Cundi Dharani. He vowed to shorten his life in Jambudvipa (Jambudvipa, the continent where we live) and be reborn in the Land of Bliss (Sukhāvatī, the Western Pure Land) as soon as possible. One day, he fell slightly ill and cried out earnestly, pleading for the Buddha to receive and guide him. The sound of his reciting the Buddha's name could be heard a hundred steps away. Suddenly, he saw the Buddha's body, sixteen feet tall, standing on the pond. He said to himself, 'I have already attained rebirth in the Middle Grade.' He sat upright, facing west, and passed away. Huiheng resided at Yanshou Temple in Wulin, with the title Qingzhao. He studied the Vinaya under Vinaya Master Lingzhi and devoted himself to Pure Land practice for nearly sixty years. Whenever he received guests and friends, he would always encourage them to recite the Buddha's name. The Treasure Pavilion he built and the Three Sages images he erected were especially remarkable. The noble official Jiang Ziren greatly respected him. Suddenly, he dreamed of a precious seat descending from the sky, saying, 'This is the seat that Vinaya Master Qingzhao should ascend.' Layman Sun, a member of the society, reported, 'Vinaya Master Qingzhao suddenly departed, passing away at home while forming a mudra.' Vinaya Master Huiheng went to burn incense and, upon returning, said to his disciples, 'Layman Sun has already been reborn, and I should also be leaving.' He then asked everyone to recite the Buddha's name and further said, 'Amitabha (Amitabha) is recited with every mouth, the urna (urna, the white curl of hair between the eyebrows of the Buddha) is thought of with every thought. Holding this unwavering mind, one will surely be reborn in Sukhāvatī (Sukhāvatī, the Western Pure Land).' After saying this, he passed away in the lotus position. Yongqin resided at Qibao Temple in Qiantang. He studied the Vinaya under Vinaya Master Dazhi. He heard him teach, saying, 'In life, propagate the Vinaya (Vinaya, the monastic rules); in death, return to Sukhāvatī (Sukhāvatī, the Western Pure Land). A monk's work is complete when he has done all that he can.' Thereupon, he resolved to practice the Pure Land method, with unwavering determination. He recited the Buddha's name up to 30,000 times a day. He once spiritually traveled to the Pure Land.

土。見佛大士種種異相。謂侍者曰。吾明日西行矣。即集眾唸佛。黎明合掌西望。加趺而化。

妙生。會稽人。習律學日踐凈土之業。與大通本禪師居潮山象塢。共明此道。一夕會門人諷彌陀經。就榻端坐。取臨終香焚之合掌迎顧嗒然而化。

惟渥。錢唐人。杜門謝事閱大藏三過。華嚴法華諸經計之總二萬卷。晚年誦彌陀經二十藏。一夕偶疾。西向端坐。作印而化。

仲明。居山陰報恩。素無戒檢。偶因感疾。謂同學道寧曰。我今心識散亂何藥可治。寧云。但隨息唸佛為上藥。明即依法念之。至七日力已困。寧又令想目前佛像。久之忽見二菩薩。次又見佛迎接。瞑目而化。

沖益。居錢唐凈光。刺血書凈土七經。復金書法華。刻西方三聖像。依止觀坐禪法念阿彌陀佛。一日感疾不服藥。拈香對佛懺悔。請大眾助唸佛。諷彌陀經。至西方世界。奄然而化。

法宗。依雷峰廣慈學教。用止觀行法修大悲懺至九載。然五指供佛。每月率四十八僧。同修凈土懺。久之夢佛菩薩來迎。后三日合掌西望而逝。

晞湛。山陰人。少為儒生。忍厭世出家。與瑩行人于阮社同建無量壽佛殿。專修凈業。坐不背西。久之常見三聖相。一夕面西誦經。正坐作印而化。

曇懿。居錢唐凈住。以醫為

【現代漢語翻譯】 現代漢語譯本 土。他見到了佛和大菩薩的種種殊勝景象，對侍者說：『我明日就要往生西方了。』於是召集眾人一起唸佛。黎明時分，他合掌面向西方，結跏趺坐而逝。 妙生。是會稽人。學習律宗，日常實踐凈土法門。與大通本禪師一同住在潮山象塢，共同闡明佛理。一天晚上，他召集門人諷誦《彌陀經》，便在床榻上端坐，取出臨終香焚燒，合掌迎接，安然而逝。 惟渥。是錢塘人。閉門謝絕世事，閱讀《大藏經》三遍。《華嚴經》、《法華經》等各種經典，總計閱讀了兩萬卷。晚年誦讀《彌陀經》二十遍。一天晚上，他偶然生病，面向西方端坐，結手印而逝。 仲明。住在山陰報恩寺。平時沒有戒律約束。偶然因為生病，對同學道寧說：『我現在心識散亂，用什麼藥可以治療？』道寧說：『只要隨呼吸唸佛，就是最好的藥。』仲明就依法念佛。到第七天，他已經非常虛弱。道寧又讓他觀想眼前的佛像。過了很久，他忽然看見兩位菩薩，接著又看見佛來迎接，閉上眼睛而逝。 沖益。住在錢塘凈光寺。刺血書寫《凈土七經》，又用金泥書寫《法華經》，雕刻西方三聖（Amitabha，Avalokiteśvara，Mahāsthāmaprāpta）像。依照止觀坐禪的方法念阿彌陀佛（Amitābha）。一天，他生病了，不吃藥，點香面對佛像懺悔，請大眾幫助唸佛，諷誦《彌陀經》。唸到『西方世界』時，安然而逝。 法宗。跟隨雷峰廣慈學習教義，用止觀行法修習大悲懺，長達九年。燃五指供佛，每月帶領四十八位僧人，一同修習凈土懺。過了很久，夢見佛菩薩前來迎接。三天後，合掌面向西方而逝。 晞湛。是山陰人。年輕時是儒生，厭倦世俗而出家。與瑩行人在阮社共同建造無量壽佛（Amitāyus）殿，專心修習凈土法門。坐著從不背對西方。過了很久，常常看見西方三聖的形象。一天晚上，他面向西方誦經，端坐結手印而逝。 曇懿。住在錢塘凈住寺。以醫術為業

【English Translation】 English version Tu. He saw various auspicious signs of the Buddha and great Bodhisattvas and said to his attendant: 'I will be reborn in the West tomorrow.' Then he gathered the assembly to recite the Buddha's name. At dawn, he joined his palms, faced west, sat in the lotus position, and passed away. Miaosheng. He was from Kuaiji. He studied the Vinaya and practiced the Pure Land path daily. He lived with Chan Master Datong Ben at Xiangwu in Chaoshan, where they jointly elucidated the Dharma. One evening, he gathered his disciples to chant the Amitabha Sutra. He sat upright on his bed, took out the incense for the dying, burned it, joined his palms in welcome, and passed away peacefully. Weiwo. He was from Qiantang. He secluded himself and declined worldly affairs, reading the Great Treasury of Scriptures three times. He read the Avatamsaka Sutra, the Lotus Sutra, and other scriptures, totaling 20,000 volumes. In his later years, he recited the Amitabha Sutra twenty times. One evening, he fell ill, sat upright facing west, formed a mudra, and passed away. Zhongming. He lived in Bao'en Temple in Shanyin. He usually had no precepts or discipline. He happened to fall ill and said to his fellow practitioner Daoning: 'My mind is now scattered and confused, what medicine can cure it?' Daoning said: 'Just follow your breath and recite the Buddha's name, that is the best medicine.' Zhongming then recited the Buddha's name according to the method. On the seventh day, he was already very weak. Daoning then told him to visualize the Buddha image in front of him. After a long time, he suddenly saw two Bodhisattvas, and then he saw the Buddha coming to welcome him, closed his eyes, and passed away. Chongyi. He lived in Jingguang Temple in Qiantang. He wrote the Pure Land Seven Sutras in blood, and also wrote the Lotus Sutra in gold ink. He carved images of the Three Saints of the West (Amitabha, Avalokiteśvara, Mahāsthāmaprāpta). He practiced mindfulness of Amitabha Buddha (Amitābha) according to the method of Samatha-Vipassana meditation. One day, he fell ill and did not take medicine. He lit incense and repented before the Buddha, and asked the assembly to help him recite the Buddha's name and chant the Amitabha Sutra. When they reached 'Western World', he passed away peacefully. Fazong. He studied the teachings with Guangci at Leifeng Temple, and practiced the Great Compassion Repentance using the method of Samatha-Vipassana for nine years. He burned five fingers as an offering to the Buddha, and led forty-eight monks every month to practice the Pure Land Repentance together. After a long time, he dreamed of the Buddha and Bodhisattvas coming to welcome him. Three days later, he joined his palms, faced west, and passed away. Xizhan. He was from Shanyin. He was a Confucian scholar in his youth, but renounced the world out of weariness. Together with Xingying, he built the Amitāyus Buddha Hall in Ruanshe, and devoted himself to the Pure Land practice. He never sat with his back to the west. After a long time, he often saw the images of the Three Saints. One evening, he faced west and recited the scriptures, sat upright, formed a mudra, and passed away. Tanyi. He lived in Jingzhu Temple in Qiantang. He worked as a doctor

業。晚年禮法華經修唸佛三昧。以平時所積供佛齋僧造像設浴。如是二十年。后微疾不服藥。請利行人七僧唸佛以助往生。次日見蓮華其大如屋。又一日梵僧到床問訊。夜半眾聞唸佛聲低。泊然長往。

太微。兒時投錢唐法安法師。初授彌陀經便能背誦。及受具愿局門唸佛。為不退僧。常縱步後山。忽聞劃舡笛。豁然開悟。因蓄一笛以自嬉。有凌監簿者。亦修凈業。稱微為凈土鄉長。一日叩門曰。凈土鄉長弟相見微曰。明旦可相見於凈土。今日誦佛正冗耳。翌朝人怪其不赴粥往視之。見笛缽禪椅先已焚卻。加趺地上而化。

思聰。居錢唐法安日。誦蓮經二部。余刻唸佛未嘗談及世事。忽謂弟子曰。夜來見佛菩薩同來接引。弟子曰。恐是魔境不可便隨。聰曰。終時胸間有蓮華可驗。越二夕命聲磬唸佛喜曰。佛來矣。即奄然而化視胸前一掌許有文。紅潤若開敷蓮華之狀。

了義號木訥。鐘離少師之曾孫。十五舉進士。過金陵見保寧璣公聞法開悟。即從剃落隨所至處扁曰昨夢。唸唸西方未嘗間斷。祥公赴黃檗挽其偕行。一夕祥夢。師來別云。西歸矣復見佛菩薩授以金臺。越三日炷香宴坐含笑而化。嘗詣五臺忽覺。隨眾菩薩後行道。有紫綬金章二人從其後。師詰其名。一僧引至殿旁觀玉牌金書王古葛繁二名

【現代漢語翻譯】 現代漢語譯本 業（Karma）。晚年禮拜《法華經》（Lotus Sutra）修習唸佛三昧（nianfo samadhi，Buddha-Recollection Samadhi）。憑藉平時所積累的供佛、齋僧、造像、設定浴池等功德，如此持續了二十年。後來略微生病，沒有服用藥物，而是請來七位利行人（li xing ren，beneficial practitioners）僧人唸佛以幫助往生。第二天，他看見蓮花，其大如屋。又過了一天，一位梵僧（fan seng，Indian monk）到床邊問候。半夜，眾人聽到唸佛的聲音低了下來，然後安然長逝。

太微（Tai Wei）。小時候投靠錢唐（Qiantang）的法安法師（Fa'an Fashi）。剛開始教授《彌陀經》（Amitabha Sutra）就能背誦。等到受具足戒（ordination）后，發願在局門（Ju Men）唸佛，成為不退轉的僧人。常常獨自在後山散步。忽然聽到劃船的笛聲，豁然開悟。因此收藏了一支笛子來自己娛樂。有一位凌監簿（Ling Jianbu）也修習凈土法門，稱太微為凈土鄉長。一天，凌監簿敲門說：『凈土鄉長，小弟想見您。』太微說：『明天可以在凈土相見。今天誦佛正忙著呢。』第二天早上，人們奇怪他沒有去吃粥，前去檢視，發現笛子、缽、禪椅都已經焚燒掉了，他則跏趺坐在地上圓寂了。

思聰（Si Cong）。住在錢唐法安寺時，誦讀《蓮經》（Lotus Sutra）兩部。其餘時間都在念佛，從未談論世俗之事。忽然對弟子說：『昨夜看見佛菩薩一同前來接引。』弟子說：『恐怕是魔境，不可輕易跟隨。』思聰說：『我臨終時胸間會有蓮花，可以驗證。』過了兩天，他敲擊磬，唸佛，歡喜地說：『佛來了！』隨即安然而逝。檢視他的胸前，有一掌大小的文字，紅潤如同盛開的蓮花。

了義（Liao Yi），號木訥（Mu Ne）。是鐘離少師（Zhongli Shaoshi）的曾孫。十五歲考中進士。路過金陵（Jinling）時，見到保寧璣公（Baoning Ji Gong），聽聞佛法后開悟。隨即剃度出家，無論到哪裡，都將住處題名為『昨夢』。念念不忘西方凈土，從未間斷。祥公（Xiang Gong）前往黃檗山（Huangbo Mountain）時，邀請他一同前往。一天晚上，祥公夢見了義來告別，說：『我要往生西方了。』又看見佛菩薩授予他金臺（golden lotus pedestal）。過了三天，他點燃香，宴坐，含笑而逝。曾經前往五臺山（Mount Wutai），忽然覺得自己跟隨在眾多菩薩後面行走。有兩位身穿紫綬金章的人跟在他的後面。了義詢問他們的名字，一位僧人引他到殿旁觀看玉牌，上面用金字寫著王古（Wang Gu）、葛繁（Ge Fan）二人的名字。

【English Translation】 English version Ye (Karma). In his later years, he revered the Lotus Sutra and practiced the Nianfo Samadhi (Buddha-Recollection Samadhi). He relied on the merits he had accumulated through offering to the Buddha, providing alms to monks, creating images, and setting up bathing facilities, doing so for twenty years. Later, he fell slightly ill but did not take medicine. Instead, he invited seven beneficial practitioners (li xing ren) to chant the Buddha's name to help him be reborn in the Pure Land. The next day, he saw a lotus flower as large as a house. A day later, an Indian monk (fan seng) came to his bedside to inquire about his well-being. In the middle of the night, the sound of chanting Buddha's name was heard softly, and then he passed away peacefully.

Tai Wei. As a child, he sought refuge with Dharma Master Fa'an of Qiantang. He was able to recite the Amitabha Sutra from memory as soon as he was taught it. After receiving full ordination, he vowed to chant the Buddha's name at Ju Men, becoming a non-retreating monk. He often walked alone in the mountains behind the temple. Suddenly, he heard the sound of a flute from a rowing boat and had a sudden enlightenment. Therefore, he kept a flute to amuse himself. A Ling Jianbu, who also practiced Pure Land Buddhism, called Tai Wei the 'Village Head of the Pure Land.' One day, Ling Jianbu knocked on the door and said, 'Village Head of the Pure Land, your younger brother wishes to see you.' Tai Wei said, 'We can meet in the Pure Land tomorrow. Today, I am busy chanting the Buddha's name.' The next morning, people were surprised that he did not go for the congee meal. They went to check on him and found that his flute, alms bowl, and meditation chair had already been burned. He was sitting in the lotus position on the ground and had passed away.

Si Cong. While residing at Fa'an Temple in Qiantang, he recited the Lotus Sutra twice. He spent the rest of his time chanting the Buddha's name and never talked about worldly affairs. Suddenly, he said to his disciples, 'Last night, I saw the Buddha and Bodhisattvas coming together to receive me.' The disciples said, 'Perhaps it is a demonic illusion; you should not follow them easily.' Si Cong said, 'There will be a lotus flower on my chest at the time of my death, which can be verified.' Two days later, he struck the chime, chanted the Buddha's name, and joyfully said, 'The Buddha is coming!' Then he passed away peacefully. Upon inspection, there was a mark about the size of a palm on his chest, red and moist like a blooming lotus flower.

Liao Yi, also known as Mu Ne. He was the great-grandson of Zhongli Shaoshi. At the age of fifteen, he passed the imperial examination. When passing through Jinling, he met Baoning Ji Gong and attained enlightenment after hearing the Dharma. He then shaved his head and became a monk. Wherever he went, he named his residence 'Yesterday's Dream.' He constantly remembered the Western Pure Land and never ceased his practice. When Xiang Gong went to Huangbo Mountain, he invited him to go along. One night, Xiang Gong dreamed that Liao Yi came to say goodbye, saying, 'I am going to be reborn in the West.' He also saw the Buddha and Bodhisattvas presenting him with a golden lotus pedestal. Three days later, he lit incense, sat in meditation, and passed away with a smile. He once went to Mount Wutai and suddenly felt that he was walking behind many Bodhisattvas. Two people wearing purple ribbons and golden seals were following behind him. Liao Yi asked their names, and a monk led him to the side of the hall to see a jade tablet with the names Wang Gu and Ge Fan written in gold.

字。

慧誠居錢唐資聖。誦金剛經禮西方佛。嘗神遊凈土親睹佛容。潛于山岫積薪為龕入中唸佛。縱火自焚。祖南居南嶽刺血書阿彌陀經五百卷。金剛經一百卷。法華經十部。終二十七年。皆用血書。常時念佛期生安養。末年血干骨立。唸佛之聲不絕。一日至方丈相對無別語。即坐而化眉間迸出舍利。隨取隨生。

法因。住四明廣壽。三十年冥心凈業。偶在疾。集眾諷觀經稱佛號者三夕。謂門人曰。吾將行矣。或請留偈。為之書曰。我與彌陀本無二。二與不二並皆離。我今如此見彌陀。感應道交難思議。挺身端坐結印而逝。

瞭然號智涌。住白蓮二十四年。夢兩龍戲空中一化為神人。袖出書曰。師七日當行。既寤集眾說法。大書曰。因唸佛力得生樂國。凡汝諸人可不自勉。即沐浴更衣。集眾誦阿彌陀經。至西方世界。倏然而化。能仁行人。皆聞天樂之音。祥光上屬天表。

智仙號真教。住白蓮講道十三年。西向十念歷十二時未嘗廢。一夕微疾。請觀堂行人誦彌陀經。卷未終而坐脫。能仁行人。皆聞眾樂和鳴。黎明始知師亡。

思凈。居錢唐北關。姓喻。常誦觀經唸佛不輟。善畫佛必先靜室觀想。一日畫丈六彌陀佛。先見佛光。遂悟筆法之妙。人因號喻彌陀。建藍院名妙行。飯雲水終其

【現代漢語翻譯】 現代漢語譯本： 字。

慧誠，居住在錢唐資聖，誦讀《金剛經》，禮拜西方佛。他曾神遊凈土，親眼見到佛的容貌。他隱居在山間的洞穴里，堆積柴火做成龕室，進入其中唸佛。最後縱火自焚。

祖南，居住在南嶽，刺血書寫《阿彌陀經》五百卷，《金剛經》一百卷，《法華經》十部。歷時二十七年，全部用血書寫。他經常唸佛，期望往生安養凈土。晚年時，他血脈枯竭，瘦骨嶙峋，但唸佛的聲音從不間斷。有一天，他到方丈室，相對而坐，沒有其他話語，隨即坐化，眉間迸出舍利子，人們隨取隨生。

法因，住在四明廣壽寺，三十年潛心修習凈土法門。偶然生病，召集眾人諷誦《觀無量壽經》，稱念佛號三個晚上。他對門人說：『我將要走了。』有人請求他留下偈語，他便寫道：『我與彌陀（Amitabha，阿彌陀佛）本無二，二與不二並皆離。我今如此見彌陀（Amitabha，阿彌陀佛），感應道交難思議。』說完，他挺直身體端坐，結跏趺坐，雙手結印而逝。

瞭然，號智涌，住在白蓮寺二十四年。他夢見兩條龍在空中嬉戲，其中一條化為神人，從袖中拿出一本書說：『師父七日後當往生。』醒來后，他召集眾人說法，大書寫道：『因唸佛力得生樂國，凡汝諸人可不自勉。』隨即沐浴更衣，召集眾人誦讀《阿彌陀經》，誦到『西方世界』時，忽然坐化。能仁寺的修行人，都聽到了天樂之音，祥光直衝天際。

智仙，號真教，住在白蓮寺講經說法十三年。他面向西方，以十念法唸佛，歷經十二個時辰從未間斷。一天晚上，他稍微感到不適，請觀堂的修行人誦讀《彌陀經》。經卷還未誦完，他就坐化了。能仁寺的修行人，都聽到了各種樂器和諧鳴奏的聲音。黎明時分，人們才知道智仙法師已經圓寂。

思凈，居住在錢唐北關，姓喻。他經常誦讀《觀無量壽經》，唸佛從不間斷。他擅長畫佛像，每次作畫前必定先在靜室中觀想。有一天，他畫丈六高的彌陀佛（Amitabha，阿彌陀佛）像，事先看到了佛光，於是領悟了筆法的精妙。人們因此稱他為『喻彌陀（Amitabha，阿彌陀佛）』。他建造了一座寺院，名為妙行庵，供養四方雲遊僧人，直到去世。

【English Translation】 English version: Word.

Huicheng lived in Zisheng Temple in Qiantang. He recited the Diamond Sutra and worshipped the Western Buddha. He once spiritually traveled to the Pure Land and personally saw the Buddha's face. He secluded himself in a mountain cave, piled firewood to make a niche, and entered it to recite the Buddha's name. Finally, he set himself on fire.

Zunan lived in Nanyue and wrote the Amitabha Sutra (Amitabha, 阿彌陀佛) in blood, totaling 500 volumes, the Diamond Sutra 100 volumes, and the Lotus Sutra 10 volumes. It took him 27 years, all written in blood. He often recited the Buddha's name, hoping to be reborn in the Land of Bliss. In his later years, his blood vessels were exhausted, and he was emaciated, but the sound of his Buddha recitation never ceased. One day, he went to the abbot's room, sat facing each other without saying anything else, and then passed away in a seated position, with relics bursting out from between his eyebrows. People took them as they appeared.

Fayin lived in Guanshou Temple in Siming, and for 30 years, he devoted himself to the Pure Land practice. He happened to fall ill and gathered the monks to chant the Contemplation Sutra and recite the Buddha's name for three nights. He said to his disciples, 'I am about to leave.' Someone asked him to leave a verse, so he wrote: 'I and Amitabha (Amitabha, 阿彌陀佛) are originally not two, two and not two are both apart. I now see Amitabha (Amitabha, 阿彌陀佛) in this way, the interaction of response and the Way is inconceivable.' After speaking, he straightened his body and sat upright, forming a mudra with his hands, and passed away.

Liao Ran, named Zhiyong, lived in Bailian Temple for 24 years. He dreamed of two dragons playing in the sky, one of which transformed into a divine being, who took out a book from his sleeve and said, 'Master will be reborn in seven days.' After waking up, he gathered the monks to preach the Dharma and wrote in large characters: 'Because of the power of reciting the Buddha's name, I am reborn in the Land of Bliss. All of you should encourage yourselves.' Then he bathed and changed his clothes, gathered the monks to recite the Amitabha Sutra, and when reciting 'Western World,' he suddenly passed away in a seated position. The practitioners of Nengren Temple all heard the sound of heavenly music, and auspicious light soared into the sky.

Zhixian, named Zhenjiao, lived in Bailian Temple and lectured on the Dharma for 13 years. He faced the West and recited the Buddha's name with the ten-recitation method, never ceasing for twelve hours. One night, he felt slightly unwell and asked the practitioners in the Guantang to recite the Amitabha Sutra. Before the sutra was finished, he passed away in a seated position. The practitioners of Nengren Temple all heard the harmonious sounds of various musical instruments. At dawn, people learned that Dharma Master Zhixian had passed away.

Sijing lived in Beiguan, Qiantang, with the surname Yu. He often recited the Contemplation Sutra and recited the Buddha's name without interruption. He was good at painting Buddhas and always contemplated in a quiet room before painting. One day, he painted a sixteen-foot-tall Amitabha Buddha (Amitabha, 阿彌陀佛) image and saw the Buddha's light beforehand, thus realizing the subtlety of the brushwork. People therefore called him 'Yu Amitabha (Amitabha, 阿彌陀佛)'. He built a temple called Miaoxing Hermitage, providing for wandering monks from all directions until his death.

身三百萬人。忽靜默端坐。心想西方。越七日臨終索香供佛。加趺而化。異香經旬。

如湛。試法華得度。遍歷教席。住烏鎮塔院。日誦蓮經二部。佛號二萬聲。一夕唸佛端坐而化。所著教義號假名集。

思梵。居西山。星者謂之曰。六月望師其終乎。師曰。造物焉能制修道之人。汝言六月亡。我且八月往。至期沐浴。坐龕中。集眾端坐而化。

凈觀居嘉禾寂光庵。修凈土懺法十餘年。謂弟子曰。我后月二十七日當去。至兩日前見紅華。次日黃華滿室。皆有化生孩兒。仙帶結束。及期入龕坐。命眾誦經唸佛。頃之即脫去。

利先。居新城法慧。日誦法華課咒唸佛。至中夜其聲哀切。仰訴娑婆極苦。愿佛早垂接引得遂往生。如是十年。晚歲屢感祥夢。忽示疾。命眾唸佛。西向凝望端坐而逝。

師安。受業烏鎮普靜。通華嚴宗旨。修彌陀懺觀想凈土二十年。昕夕不廢。一生多病。臨終忽精爽。謂弟子曰。佛菩薩已降。吾將行矣。即端坐而化。

如寶。受業霅川覺華。因聞自昔珍禪師夢設浴往生事。遂發心。開長堂浴二十年。及建立佛像愿求往生。年八十一。請眾啜茶言別。遽聞鐘鳴一聲。眾皆驚異。即向西加趺合掌凝望而化。

顯超博州人。親授金總持三藏穢跡持咒之法濟病

【現代漢語翻譯】 現代漢語譯本 身三百萬人。忽然靜默端坐，心中想著西方極樂世界。過了七日，臨終時索要香來供佛，然後跏趺坐而圓寂。奇異的香味持續了十天。

如湛。通過考試《法華經》而得度。遍訪各處講席。住在烏鎮塔院。每日誦讀《蓮經》兩部，唸佛號兩萬聲。一天晚上唸佛時端坐而圓寂。所著的教義被稱為《假名集》。

思梵。住在西山。占星的人對他說：『六月十五您大概要去世了。』思梵說：『命運怎麼能控制修行的人？你說我六月死，我偏要八月走。』到了那一天，沐浴后，坐在龕中，召集眾人端坐而圓寂。

凈觀住在嘉禾寂光庵。修行凈土懺法十餘年。告訴弟子們說：『我下個月二十七日應當往生。』到了往生前兩天，看見紅色蓮花，第二天黃色蓮花充滿房間，都有化生的孩兒，穿著仙人的飄帶。到了約定的日子，進入龕中坐好，命令眾人誦經唸佛，一會兒就去世了。

利先。住在新城法慧。每日誦讀《法華經》，持咒唸佛。到了半夜，他的聲音哀切，仰天訴說娑婆世界的極度痛苦，希望佛早日垂憐接引，使他能夠往生。這樣持續了十年。晚年多次感應到吉祥的夢境。忽然生病，命令眾人唸佛，面向西方，凝神觀望，端坐而逝。

師安。在烏鎮普靜接受佛法。通曉《華嚴經》的宗旨。修行彌陀懺，觀想凈土二十年，早晚都不間斷。一生多病。臨終時忽然精神煥發，告訴弟子們說：『佛菩薩已經降臨，我將要走了。』說完就端坐而圓寂。

如寶。在霅川覺華接受佛法。因為聽說從前珍禪師夢見沐浴后往生的事蹟，於是發心，開設長堂沐浴二十年。並且建立佛像，發願求往生。八十一歲時，請眾人喝茶告別，忽然聽到鐘鳴一聲，眾人都感到驚異，他便面向西方，跏趺合掌，凝神觀望而圓寂。

顯超是博州人。親自接受金總持三藏（Jin Zongchi Sanzang）傳授的穢跡金剛（Ucchusma）持咒之法，用來救濟疾病。

【English Translation】 English version Three hundred million people suddenly became silent and sat upright, their minds focused on the Western Pure Land. After seven days, as he approached death, he requested incense to offer to the Buddha, then sat in the lotus position and passed away. A strange fragrance lingered for ten days.

Ru Zhan passed the examination on the Lotus Sutra and was ordained. He traveled to various teaching positions and resided at the Pagoda Courtyard in Wuzhen. He recited two copies of the Lotus Sutra and chanted the Buddha's name 20,000 times daily. One evening, while chanting the Buddha's name, he sat upright and passed away. His written teachings are known as the Collection of Provisional Names.

Si Fan lived in West Mountain. An astrologer told him, 'Around the fifteenth of June, you will probably die.' Si Fan said, 'How can fate control a person who cultivates the Way? You say I will die in June, but I will leave in August.' When the time came, he bathed, sat in a niche, gathered the people, sat upright, and passed away.

Jing Guan lived in the Jiguang Hermitage in Jiahe. He practiced the Pure Land repentance method for over ten years. He told his disciples, 'I should be reborn on the twenty-seventh of next month.' Two days before his rebirth, he saw red lotuses. The next day, yellow lotuses filled the room, all with manifested children, adorned with celestial sashes. On the appointed day, he entered the niche and sat down, instructing the people to recite sutras and chant the Buddha's name. Shortly after, he passed away.

Li Xian lived in the Fa Hui monastery in Xincheng. He recited the Lotus Sutra, chanted mantras, and recited the Buddha's name daily. At midnight, his voice was mournful, lamenting the extreme suffering of the Saha world (the world of suffering), hoping that the Buddha would quickly extend his compassion and guide him to rebirth. He continued this for ten years. In his later years, he frequently experienced auspicious dreams. Suddenly, he fell ill, instructing the people to chant the Buddha's name, facing west, gazing intently, and passed away sitting upright.

Shi An received the Dharma in Pujing, Wuzhen. He was well-versed in the tenets of the Avatamsaka Sutra. He practiced the Amitabha repentance and visualized the Pure Land for twenty years, without fail, morning and evening. He was often ill throughout his life. As he approached death, he suddenly became energetic, telling his disciples, 'The Buddhas and Bodhisattvas have already descended; I am about to depart.' Then he sat upright and passed away.

Ru Bao received the Dharma in Juehua, Zhuochuan. Having heard of the story of Chan Master Zi Xi (Zi Xi Chanshi) dreaming of bathing and being reborn, he resolved to open a long hall for bathing for twenty years. He also built Buddha statues, vowing to be reborn in the Pure Land. At the age of eighty-one, he invited everyone to drink tea and bid farewell. Suddenly, a bell rang once, and everyone was amazed. He then faced west, sat in the lotus position, joined his palms, gazed intently, and passed away.

Xian Chao was from Bozhou. He personally received the method of holding the Ucchusma (Hui Ji) mantra from the Tripitaka Master Jin Zongchi (Jin Zongchi Sanzang) to relieve illnesses.

解冤。計所得施利五萬緡。入永壽常住。后病中見佛菩薩前迎蓮花遍滿技樂雜奏。弟子皆告留法師住世救苦。凈土變相漸漸隱沒。乃覆住十五年行咒救人。一日天樂異香佛及眾聖如前迎接。即面西加趺而化。

有開。居霅川千步寺。專修凈業旦暮不忘。于歲旦請眾唸佛諷經。至西方世界。即瞑目長逝。

道生。居常熟興福。造丈六彌陀像。得縣令梅汝能。施財籹采。即集眾諷經唸佛。陳白慟哭。辭佛歸臥房。書偈坐亡。

若觀。居烏鎮嘉會。結十萬人唸佛。人各十萬聲期。先得生者次第汲引。師誦法華光明二經日滿百部。二十年中誦滿六十萬部。誓與群生莊嚴凈業。一日空相來訪相陪齋食。忽索筆書偈。趺坐而化。

覃異。居餘姚龍泉。誦法華五千部。普賢行法彌陀經各萬卷。靜室禮佛不捨晝夜。忽微疾。集眾告曰。吾安養有期。即面西累足而逝。

智印居霅川祇園。常想念凈土旦夜無間。病中集眾諷彌陀經。甫畢加趺合掌而化。

元肇。四明陸氏。文章陸佃之族。蚤歲習律閱大藏。誦蓮經萬部。又刺血書蓮經一部律宗諸疏三部。建炎四年金虜破四明。師時住湖心。虜逼之北行至南徐謂左右曰。吾將西歸矣。即聞笙歌之聲一時軍民咸見師西望唸佛而化。

戒度。習律受業

【現代漢語翻譯】 現代漢語譯本： 解冤（法號）。他計算出所施捨的利益有五萬緡（古代錢幣單位），全部捐入永壽常住（寺院名）。後來生病時，他看見佛菩薩前來迎接，蓮花遍滿，技樂雜奏。弟子們都勸告法師住世救苦。凈土（西方極樂世界）的變相漸漸隱沒。於是他又住了十五年，行咒救人。一天，天樂異香，佛及眾聖像上次一樣前來迎接。他便面向西方，跏趺坐化。

有開（法號）。居住在霅川（地名）千步寺。專心修習凈土法門，早晚都不忘記。在新年元旦，他請眾人唸佛諷經，祈願往生西方世界。隨即瞑目長逝。

道生（法號）。居住在常熟興福（寺院名）。建造了一尊丈六高的彌陀像（阿彌陀佛像）。得到縣令梅汝能（人名）的資助，施捨財物和彩繪。於是召集眾人諷經唸佛。陳白（人名）慟哭，辭別佛像回到臥房，書寫偈語後坐化。

若觀（法號）。居住在烏鎮嘉會（地名）。組織了十萬人唸佛，每人發願念十萬聲佛號，約定先往生的人次第接引其他人。法師誦《法華經》（妙法蓮華經）、《光明經》（金光明經）每日圓滿一百部。二十年中誦滿六十萬部。發誓與眾生共同莊嚴凈土。一天，一位空相（人名）來訪，一起齋食。忽然索要筆墨書寫偈語，跏趺坐化。

覃異（法號）。居住在餘姚龍泉（地名）。誦《法華經》（妙法蓮華經）五千部，《普賢行法》（普賢菩薩行愿品）、《彌陀經》（阿彌陀經）各一萬卷。在靜室禮佛，不分晝夜。忽然得了輕微的疾病。召集眾人告別說：『我往生安養（西方極樂世界）的日期到了。』便面向西方，雙腿交疊而逝。

智印（法號）。居住在霅川（地名）祇園（寺院名）。常常想念凈土，早晚沒有間斷。生病時召集眾人諷誦《彌陀經》（阿彌陀經）。剛剛完畢，便跏趺合掌而化。

元肇（法號）。四明（地名）陸氏（姓氏），是文章家陸佃（人名）的族人。早年學習律宗，閱讀大藏經。誦《蓮經》（妙法蓮華經）一萬部。又刺血書寫《蓮經》（妙法蓮華經）一部，律宗諸疏三部。建炎四年，金虜攻破四明（地名）。法師當時住在湖心。金兵逼迫他北行，到達南徐（地名）時，他對身邊的人說：『我將要往生西方了。』隨即聽到笙歌的聲音，當時軍民都看見法師面向西方唸佛而化。

戒度（法號）。學習律宗，接受教業。

【English Translation】 English version: Jie Yuan (Dharma name). He calculated that the benefits of his donations amounted to 50,000 strings of cash (ancient currency), all of which were donated to Yongshou Changzhu (name of a monastery). Later, during his illness, he saw Buddhas and Bodhisattvas coming to greet him, with lotuses everywhere and various musical performances. His disciples all urged the Dharma master to stay in the world to save people from suffering. The transformed appearance of the Pure Land (Western Paradise) gradually disappeared. So he stayed for another fifteen years, performing mantras to save people. One day, heavenly music and fragrance appeared, and the Buddhas and saints came to greet him as before. He then faced west, sat in the lotus position, and passed away.

You Kai (Dharma name). He lived in Qianbu Temple in Zhachuan (place name). He devoted himself to cultivating the Pure Land practice, never forgetting it morning and night. On New Year's Day, he invited everyone to recite the Buddha's name and chant scriptures, praying to be reborn in the Western Paradise. Then he closed his eyes and passed away peacefully.

Dao Sheng (Dharma name). He lived in Xingfu Temple in Changshu. He built a sixteen-foot-tall Amitabha statue (statue of Amitabha Buddha). He received financial support and donations of colored decorations from Magistrate Mei Runeng (person's name). So he gathered everyone to chant scriptures and recite the Buddha's name. Chen Bai (person's name) wept bitterly, bid farewell to the Buddha statue, returned to his bedroom, wrote a verse, and passed away sitting down.

Ruo Guan (Dharma name). He lived in Jiahui in Wuzhen (place name). He organized 100,000 people to recite the Buddha's name, each vowing to recite 100,000 times, agreeing that those who were reborn first would guide the others in turn. The Dharma master recited the 'Lotus Sutra' (妙法蓮華經, Myōhō Renge Kyō) and the 'Golden Light Sutra' (金光明經, Suvarṇaprabhāsa Sūtra) one hundred times each day. In twenty years, he recited a total of 600,000 times. He vowed to adorn the Pure Land together with all beings. One day, a Kong Xiang (person's name) came to visit and shared a vegetarian meal. Suddenly, he asked for pen and ink to write a verse, and passed away sitting in the lotus position.

Tan Yi (Dharma name). He lived in Longquan in Yuyao (place name). He recited the 'Lotus Sutra' (妙法蓮華經, Myōhō Renge Kyō) 5,000 times, the 'Universal Worthy's Practice' (普賢菩薩行愿品, Samantabhadra's Conduct and Vows) and the 'Amitabha Sutra' (阿彌陀經, Amitābha Sūtra) 10,000 times each. He worshiped the Buddha in a quiet room, day and night without rest. Suddenly, he fell slightly ill. He gathered everyone to say goodbye, saying, 'My time to be reborn in the Land of Bliss (Western Paradise) has come.' Then he faced west, crossed his legs, and passed away.

Zhi Yin (Dharma name). He lived in Qiyuan in Zhachuan (place name). He constantly thought of the Pure Land, morning and night without interruption. During his illness, he gathered everyone to chant the 'Amitabha Sutra' (阿彌陀經, Amitābha Sūtra). As soon as it was finished, he sat in the lotus position, put his palms together, and passed away.

Yuan Zhao (Dharma name). He was a member of the Lu family of Siming (place name), a relative of the writer Lu Dian (person's name). In his early years, he studied the Vinaya school and read the Tripitaka. He recited the 'Lotus Sutra' (妙法蓮華經, Myōhō Renge Kyō) 10,000 times. He also wrote the 'Lotus Sutra' (妙法蓮華經, Myōhō Renge Kyō) in blood, and three commentaries on the Vinaya school. In the fourth year of Jianyan, the Jin invaders broke through Siming (place name). The Dharma master was living in the heart of the lake at that time. The Jin soldiers forced him to go north. When he arrived in Nanxu (place name), he said to those around him, 'I am going to be reborn in the West.' Immediately, he heard the sound of sheng music, and at that time, the soldiers and civilians all saw the Dharma master facing west, reciting the Buddha's name, and passing away.

Jie Du (Dharma name). He studied the Vinaya school and received teachings.

棲心。晚住餘姚極樂。病中作遺書別士夫道舊。命眾誦觀經。至法身觀。厲聲唸佛加趺而化。

道琛號圓辯。為南湖八世祖。于彌陀懺宴坐中見法智尊者。於法華懺中見普賢放光。每月二十三日建凈業會以為常課。道俗俱至。一日示疾。愿平日一豪之善迴向凈土。集眾諷觀經不絕七日。謂首座曰。吾已見佛身聞異香。乃沐浴更衣書偈曰。唯心凈土本無迷悟。一念不生即入初住。復令諷安樂行。至深入禪定見十方佛。嗒然而化。

有朋號牧庵。住南湖。一日坐青玉軒。請行人諷觀經。至真法身觀。復令大眾唱佛。留偈坐亡。

妙云。四明楊氏。號慈室。自南湖退處溪口吳氏庵。一旦沐浴趺坐。謂侍人曰。吾有瓣香藏之三十年矣。擬臨終焚之用報佛恩。今正其時。及香光正熾起。白佛陳意。就座而化。

晞顏字聖徒。四明人。一生不肯住山。晚年居桃源厲氏庵。專心念佛十餘年。嘗扁小軒曰憶佛。作偈有云。隨波逐浪去翩翩。彈指聲中七十年。豈不向來知憶佛。欲從老去更加鞭。自憐憶佛暮年深。除佛無能寫我心。誰道萬金。為客好。終非一飯在家林。臨終沐浴更衣。端坐唸佛而化。

了宣。四明寶林肄業。入南湖光嚴堂閱大藏。預法華期懺二十七年。與榮行人最相善。一日詣榮室默坐。

【現代漢語翻譯】 棲心（僧人法號），晚年住在餘姚極樂寺。病中寫下遺書，與同道之人敘舊。命眾人誦讀《觀無量壽經》，至『法身觀』時，大聲唸佛，結跏趺坐而逝。

道琛（僧人法號），號圓辯，是南湖寺的第八代祖師。在彌陀懺法會中，他見到了法智尊者（佛教人物）。在法華懺法會中，他見到了普賢菩薩（佛教菩薩）放光。他每月二十三日都會舉辦凈業法會，作為日常功課，道俗之人都會前來參加。有一天，他示現生病，發願將平日裡哪怕一絲一毫的善行，都回向到凈土。召集眾人諷誦《觀無量壽經》，連續七日不間斷。他對首座說：『我已經見到了佛身，聞到了奇異的香氣。』於是沐浴更衣，寫下偈語說：『唯心凈土，本來就沒有迷惑和覺悟。一念不生，當下就進入初住的境界。』又讓人諷誦《安樂行品》，至『深入禪定，見十方佛』時，安然逝去。

有朋（僧人法號），號牧庵，住在南湖寺。有一天，他坐在青玉軒，請人諷誦《觀無量壽經》，至『真法身觀』時，又讓大眾唱唸佛號，留下偈語，坐化而逝。

妙云（僧人法號），四明（地名，今寧波）楊氏之女，號慈室。從南湖寺退隱后，住在溪口吳氏庵。有一天，她沐浴后結跏趺坐，對侍奉的人說：『我有一瓣心香，珍藏了三十年了，打算臨終時焚燒，用來報答佛恩。現在正是時候。』等到香燃燒得正旺盛時，她起身，向佛陳述心意，然後回到座位上逝去。

晞顏（僧人法號），字聖徒，四明人。一生不肯住在山裡。晚年住在桃源厲氏庵，專心念佛十餘年。曾經給自己的小軒命名為『憶佛』，作偈語說：『隨波逐浪，輕快地度過七十年。難道我以前不知道憶佛嗎？現在老了，更要加緊努力。』自憐自己暮年憶佛之心深切，除了佛，沒有人能寫出我的心意。誰說萬金在外，做客很好？終究不如在家林中一飯。』臨終時沐浴更衣，端坐唸佛而逝。

了宣（僧人法號），在四明寶林寺學習。進入南湖光嚴堂閱讀大藏經。參加法華懺法會，持續了二十七年。與榮行人關係最好。有一天，他來到榮行人的房間，默默地坐著。

【English Translation】 棲心 (Qi Xin, a monk's Dharma name) resided at Jile Temple in Yuyao in his later years. While ill, he wrote a farewell letter to fellow practitioners, reminiscing about the past. He instructed the assembly to recite the Contemplation Sutra (Guan Wuliangshou Jing), and upon reaching the 'Contemplation of the Dharmakaya,' he loudly chanted the Buddha's name, sat in the lotus position, and passed away.

道琛 (Dao Chen, a monk's Dharma name), known as 圓辯 (Yuan Bian), was the eighth patriarch of Nanhu Temple. During the Amitabha repentance ceremony, he saw Venerable 法智 (Fa Zhi, a Buddhist figure). During the Lotus Sutra repentance ceremony, he saw 普賢 (Pu Xian, Samantabhadra Bodhisattva) emitting light. He held a Pure Land assembly on the 23rd of each month as a regular practice, which both monastics and laypeople attended. One day, he showed signs of illness, vowing to dedicate even the slightest good deed from his daily life to the Pure Land. He gathered the assembly to chant the Contemplation Sutra continuously for seven days. He said to the head monk, 'I have already seen the Buddha's body and smelled an extraordinary fragrance.' Then he bathed, changed his clothes, and wrote a verse saying, 'The Pure Land of Mind is inherently free from delusion and enlightenment. When a single thought does not arise, one immediately enters the state of the first stage.' He then instructed them to chant the Chapter on Peaceful Practices. When they reached 'deeply entering samadhi and seeing the Buddhas of the ten directions,' he passed away peacefully.

有朋 (You Peng, a monk's Dharma name), known as 牧庵 (Mu An), resided at Nanhu Temple. One day, he sat in the Qingyu Pavilion and asked a practitioner to chant the Contemplation Sutra. When they reached the 'Contemplation of the True Dharmakaya,' he instructed the assembly to chant the Buddha's name again, left a verse, and passed away while seated.

妙云 (Miao Yun, a nun's Dharma name), from the Yang family of Siming (place name, present-day Ningbo), known as 慈室 (Ci Shi). After retiring from Nanhu Temple, she resided at the Wu family hermitage in Xikou. One day, she bathed and sat in the lotus position, saying to her attendant, 'I have cherished a stick of incense for thirty years, intending to burn it at the time of my death to repay the Buddha's kindness. Now is the right time.' When the incense was burning brightly, she rose, expressed her intentions to the Buddha, and then returned to her seat and passed away.

晞顏 (Xi Yan, a monk's Dharma name), styled 聖徒 (Sheng Tu), was from Siming. He refused to live in the mountains his entire life. In his later years, he resided at the Li family hermitage in Taoyuan, focusing on Buddha-recitation for over ten years. He named his small pavilion 'Remembering the Buddha,' and wrote a verse saying, 'Following the waves, swiftly passing seventy years. Did I not know to remember the Buddha before? Now that I am old, I must redouble my efforts.' He pitied himself for his deep devotion to remembering the Buddha in his old age, saying that no one but the Buddha could write his heart. 'Who says that being a guest with ten thousand gold coins is good? It is ultimately not as good as a single meal in the home forest.' At the time of his death, he bathed, changed his clothes, sat upright, recited the Buddha's name, and passed away.

了宣 (Liao Xuan, a monk's Dharma name) studied at Baolin Temple in Siming. He entered Guangyan Hall at Nanhu Temple to read the Tripitaka. He participated in the Lotus Sutra repentance ceremony for twenty-seven years. He was very close to the practitioner Rong. One day, he went to Rong's room and sat silently.

榮問之。師曰。西歸有期難忘道義。冀公凈土重會耳。榮喜曰。正所幸愿。忽示疾。請眾諷彌陀經。唸佛之際端坐書偈曰。性相忘情一三無寄。息風不行摩訶息利。合掌而化。炎暑停龕七日。顏色紅潤口角有微涎。觀者以帊裛之。異香噴人。士庶聞之傾城來裛。香涎愈滋阇維之處。舍利無算。

善榮。四明小溪周氏。入南湖觀室十六年。閱藏經修期懺。金書法華楞嚴凈名圓覺光明諸經。造彌陀像。遇法會則拈施。自畫水墨觀音。求者便與。宣公亡后。三年忽取經像分施親故。請眾諷普賢行法經彌陀經。唸佛聲中加趺而化。時以為赴宣公凈土之約。弟子海印高行似之。

祖輝。居四明郡城佛閣。逢人但云。阿彌陀佛說也。說不得。人竟以說不得和上目之。鄞尉王用亨夫婦。事之甚至。一日到其家告別云。我明日行矣。及諸檀俱會。即入龕端坐。求甘瓜啖盡一枚。唸佛而化。

如鑒。四明塔山兩閱大藏。長誦蓮經。專志唸佛。晝夜不懈。晚年庵居。忽示疾。請鄰庵諸僧。繫念面西。加趺含笑而化。

祖新。受業四明福源布衣糲食為行清苦。去寺不遠有大姓方氏。以庵延之。乃于福源創凈土院造像栽蓮。月三八集道俗繫念。一日往別方丈曰。二月十五日將西歸。特來拜辭。枯腸欲得索麵一碗。主人

【現代漢語翻譯】 現代漢語譯本： 善榮問道。老師說：『西歸的日子不遠了，不要忘記道義。希望在極樂凈土再次相會。』善榮高興地說：『這正是我所希望的。』不久后示現疾病，請眾人誦讀《彌陀經》。唸佛的時候，端坐著寫下偈語：『性相忘情一三無寄，息風不行摩訶息利。』合掌而逝。炎熱的夏天停放靈龕七天，臉色紅潤，嘴角有輕微的口水。觀看的人用布巾擦拭。奇異的香味散發出來，士人和百姓聽說了，傾城前來擦拭。香涎越來越多。荼毗（火化）的地方，舍利無數。

善榮，是四明小溪周氏人。進入南湖觀室十六年。閱讀藏經，修習懺法。用金字書寫《法華經》、《楞嚴經》、《凈名經》、《圓覺經》、《光明經》等經典。塑造彌陀佛像。遇到法會就慷慨施捨。自己畫水墨觀音像，有人求取就贈送。宣公去世后，三年後忽然取出經像分發給親戚朋友。請眾人誦讀《普賢行法經》、《彌陀經》。在念佛的聲音中結跏趺坐而逝。當時人們認為他是去赴與宣公在凈土相會的約定。弟子海印的高尚行為與他相似。

祖輝，居住在四明郡城的佛閣。遇到人就說：『阿彌陀佛說也，說不得。』人們竟然用『說不得和尚』來稱呼他。鄞縣縣尉王用亨夫婦，侍奉他非常周到。一天到他家告別說：『我明天就要走了。』等到各位施主都到齊了，他就進入龕中端坐。要了一碗甜瓜，吃完了一整碗，唸佛而逝。

如鑒，在四明塔山閱讀了兩遍大藏經。長期誦讀《蓮華經》。專心致志地念佛，白天黑夜都不懈怠。晚年居住在庵中，忽然示現疾病。請鄰近庵的各位僧人，為他繫念，面向西方，結跏趺坐，含笑而逝。

祖新，在四明福源寺受業，身穿布衣，吃粗糧，以清苦為修行。離寺不遠的地方有一大戶姓方的人家，用庵堂來供養他。於是他在福源寺建立凈土院，塑造佛像，栽種蓮花。每月初三、初八聚集道俗之人繫念。一天前往告別方丈說：『二月十五日將要西歸，特來拜辭。』說自己肚子空空，想要一碗麵條。

【English Translation】 English version: Shanrong asked the master. The master said, 'The time to return to the West is not far off, do not forget the Dao and righteousness. I hope to meet again in the Pure Land of Sukhavati.' Shanrong happily said, 'This is exactly what I hope for.' Soon after, he manifested illness and asked everyone to recite the 'Amitabha Sutra'. While chanting the Buddha's name, he sat upright and wrote a verse: 'The nature and appearance forget emotions, one, three, and nothing to rely on, the wind of cessation does not move, Maha Sukhavati.' He passed away with his palms together. The scorching summer heat stopped the coffin for seven days. His complexion was rosy, and there was slight saliva at the corners of his mouth. Those who watched wiped it with a cloth. A strange fragrance emanated, and when the scholars and common people heard about it, they came from all over the city to wipe it. The fragrant saliva increased more and more. At the place of cremation (cremation), there were countless relics.

Shanrong was a native of the Zhou family in Xiaoxi, Siming. He entered the Guanshiyin Hall of Nanhu for sixteen years. He read the Tripitaka and practiced repentance. He wrote the 'Lotus Sutra', 'Shurangama Sutra', 'Vimalakirti Sutra', 'Perfect Enlightenment Sutra', and 'Golden Light Sutra' in golden letters. He created Amitabha Buddha statues. He generously donated whenever he encountered Dharma assemblies. He painted ink wash Guanyin images himself, and gave them to those who asked for them. Three years after the death of Xuan Gong, he suddenly took out the scriptures and images and distributed them to relatives and friends. He asked everyone to recite the 'Samantabhadra's Conduct and Vows Sutra' and the 'Amitabha Sutra'. He passed away in the sound of chanting Buddha's name in full lotus position. At that time, people thought that he was going to fulfill his appointment with Xuan Gong in the Pure Land. His disciple Haiyin's noble conduct was similar to his.

Zuhui lived in the Buddha Pavilion in the city of Siming Prefecture. Whenever he met people, he would say, 'Amitabha Buddha said it, can't be said.' People actually called him 'Can't-be-said Monk'. Yin County Magistrate Wang Yongheng and his wife served him very thoughtfully. One day, he went to their house to say goodbye and said, 'I am leaving tomorrow.' When all the patrons had gathered, he entered the niche and sat upright. He asked for a bowl of sweet melon, ate the whole bowl, and passed away while chanting the Buddha's name.

Rujian read the Tripitaka twice at Tashan, Siming. He chanted the 'Lotus Sutra' for a long time. He devoted himself to chanting the Buddha's name, tirelessly day and night. In his later years, he lived in a hermitage and suddenly manifested illness. He asked the monks from the neighboring hermitage to focus their minds on him, facing west, sitting in full lotus position, and passed away with a smile.

Zuxin received his education at Fuyuan Temple in Siming, wearing cloth clothes and eating coarse food, practicing austerity. Not far from the temple was a large Fang family, who supported him with a hermitage. So he founded the Pure Land Courtyard in Fuyuan Temple, created Buddha statues, and planted lotus flowers. On the third and eighth days of each month, he gathered Daoists and laypeople to focus their minds. One day, he went to bid farewell to the abbot and said, 'I will return to the West on the fifteenth day of the second month, and I have come to say goodbye.' He said that his stomach was empty and he wanted a bowl of noodles.

如其欲。食訖竟往凈土院像前禮云。祖新將行。奉別尊像。即歸庵集眾唸佛。遽出衆問訊曰。祖新已拜辭如來尊像。已拜別福源方丈。今別眾道友。十五日畢定歸去。愿諸仁者。勤心念佛蚤得相會。即趺坐唸佛。遽云佛已至此合掌而化。

佛祖統紀卷第二十七(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十八

宋景定四明東湖沙門志磐撰

凈土立教志第十二之三

往生高尼傳

法盛。居金陵道場寺習十六觀想。一夕禮像。遇病假寐。見大士乘雜華云出寶色光前來相迎。時諸尼款門問疾。咸見光明迸溢。盛曰。佛及菩薩放光度我。言竟而絕。

道爰。丹陽人。先於諸寺造大像七軀。務極精麗。又冶金銅造無量壽佛像。忽于眉間放大光明。地皆金色。像與爰記曰。汝舍此身必生我國。即于像前端坐而化。

法藏。居金陵勤志唸佛。夜間見佛菩薩求慰問光明照寺奄然遷化。

凈真。居長安積善寺納衣乞食。誦金剛經十萬遍。專志唸佛。語弟子曰。五月內十度見佛。兩度見凈土寶蓮花上童子游戲。吾已得上品生言訖加趺而化祥光滿寺。

悟性。居廬山唸佛愿求往生忽聞空中音樂。謂左右曰。我已得中品生。見同志唸佛精進者

【現代漢語翻譯】 現代漢語譯本： 如他所愿。用齋完畢后前往凈土院佛像前禮拜說：『祖新即將遠行，特來向佛像告別。』隨即返回庵中召集眾人唸佛。忽然從人群中走出，向大家問訊說：『祖新已經拜別如來佛像，已經拜別福源方丈，現在向各位道友告別。十五日必定往生凈土。愿各位仁者，勤心念佛，早日得以往生相會。』說完便跏趺坐唸佛，忽然說：『佛已來到這裡。』合掌而逝。

《佛祖統紀》卷第二十七（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第二十八

宋景定四明東湖沙門志磐 撰

凈土立教志第十二之三

往生高尼傳

法盛（Fasheng）。居住在金陵道場寺，修習十六觀想。一天晚上禮拜佛像時，因病小憩，夢見大勢至菩薩（Mahasthamaprapta）乘坐雜色蓮花云，放出寶色光芒前來迎接。當時眾尼姑敲門問候病情，都看見光明迸發。法盛（Fasheng）說：『佛和菩薩（Bodhisattva）放光度我。』說完便去世了。

道爰（Dao'yuan）。丹陽人。先前在各寺廟建造了七尊大型佛像，務求極其精美華麗。又熔鍊金銅，鑄造無量壽佛（Amitayus）像。忽然佛像眉間放出大光明，地面都變成金色。佛像對道爰（Dao'yuan）說：『你捨棄此身，必定往生我的國土。』道爰（Dao'yuan）便在佛像前，端坐而化。

法藏（Fazang）。居住在金陵，勤奮專心念佛。夜間看見佛和菩薩（Bodhisattva）前來慰問，光明照耀寺廟，安詳地遷化。

凈真（Jingzhen）。居住在長安積善寺，身穿粗布衣，靠乞討為生。誦讀《金剛經》（Diamond Sutra）十萬遍，專心致志唸佛。告訴弟子說：『五月內十次見到佛，兩次見到凈土寶蓮花上有童子嬉戲。我已得上品往生。』說完便跏趺坐化，祥光充滿寺廟。

悟性（Wuxing）。居住在廬山，唸佛發願求往生，忽然聽到空中傳來音樂。告訴身邊的人說：『我已得中品往生。』看見一同唸佛精進的人

【English Translation】 English version: As he wished. After finishing his meal, he went to the Pure Land courtyard, prostrated before the Buddha image, and said, 'Zu Xin is about to depart. I come to bid farewell to the venerable image.' Then he returned to his hermitage, gathered the assembly to recite the Buddha's name. Suddenly, he stepped out from the assembly, greeted everyone, and said, 'Zu Xin has already bid farewell to the Tathagata (Tathagata) Buddha image, and has bid farewell to Abbot Fuyuan. Now I bid farewell to all fellow practitioners. On the fifteenth day, I will certainly return to the Pure Land. May all of you, with diligent hearts, recite the Buddha's name and attain rebirth to meet each other soon.' After speaking, he sat in the lotus position and recited the Buddha's name. Suddenly, he said, 'The Buddha has arrived here.' He joined his palms and passed away.

Chronicles of the Buddhist Patriarchs, Volume 27 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 28

Compiled by Shramana Zhipan of Siming East Lake, Song Jingding Era

Annals of Establishing the Pure Land Teachings, Part 3 of the Twelfth

Biographies of Eminent Nuns Reborn in the Pure Land

Fasheng (Fasheng). Resided at Daochang Temple in Jinling, practicing the Sixteen Contemplations. One evening, while prostrating before the Buddha image, she fell into a drowsy sleep due to illness. She saw Mahasthamaprapta (Mahasthamaprapta) Bodhisattva riding on a cloud of variegated lotuses, emitting precious colored light, coming to greet her. At that time, the nuns knocked on the door to inquire about her illness, and all saw light bursting forth. Fasheng (Fasheng) said, 'The Buddha and Bodhisattvas (Bodhisattva) are emitting light to deliver me.' After speaking, she passed away.

Dao'yuan (Dao'yuan). A native of Danyang. Previously, she had built seven large Buddha images in various temples, striving for utmost refinement and splendor. She also smelted gold and copper to create an Amitayus (Amitayus) Buddha image. Suddenly, the image emitted great light from between its eyebrows, and the ground all turned golden. The image spoke to Dao'yuan (Dao'yuan), saying, 'If you relinquish this body, you will surely be reborn in my land.' Dao'yuan (Dao'yuan) then sat in meditation posture in front of the image and passed away.

Fazang (Fazang). Resided in Jinling, diligently and attentively reciting the Buddha's name. At night, she saw the Buddha and Bodhisattvas (Bodhisattva) coming to inquire and comfort her, and the light illuminated the temple. She peacefully passed away.

Jingzhen (Jingzhen). Resided at Jishen Temple in Chang'an, wearing coarse clothing and begging for food. She recited the Diamond Sutra (Diamond Sutra) one hundred thousand times, and wholeheartedly recited the Buddha's name. She told her disciples, 'Within this fifth month, I have seen the Buddha ten times, and twice I have seen children playing on precious lotus flowers in the Pure Land. I have already attained rebirth in the highest grade.' After speaking, she sat in the lotus position and passed away, with auspicious light filling the temple.

Wuxing (Wuxing). Resided on Mount Lu, reciting the Buddha's name and vowing to be reborn in the Pure Land. Suddenly, she heard music in the air. She told those around her, 'I have already attained rebirth in the middle grade.' Seeing fellow practitioners reciting the Buddha's name diligently

。皆有蓮華生寶池中以待其生。言畢而逝。

能奉。錢唐人。專修凈業。常夢佛光照身。或聞諸尼善言開發。一日無疾告其徒曰吾往生時至。少頃聞奉誦佛聲厲。奔往視之。則合掌面西坐逝矣。異香滿室樂音西邁。

慧安。居四明。下水大魁姚穎之屬也。住小溪楊氏庵專業西方。誦金剛般若寒暑不易節。常于室中佛光下燭。一日示疾。端坐以手搖曳。戒眾人勿諠。移時曰佛至矣。令眾唸佛倏然脫去。壽九十六。

往生雜眾傳

隋汶水二沙彌。同志唸佛。經五年大者先亡。得生凈土。見佛欣慶即白佛言。有小沙彌與我同修。不識可得生不。佛言。汝本無心念佛。由彼勸汝。汝今宜還益勤凈業。三年後可同來此。至期佛與眾聖自西來迎。大地震動天華飄舞。是二沙彌一時俱化。

魏師贊。雍州人。為僧童年十四。唸佛不絕。遇疾而亡。忽再蘇白父母曰。阿彌陀佛來此兒當隨行。鄰人見空中寶臺五色異光向西而沒。

何曇遠。錢唐人。持菩薩戒修凈土業。夜中唸佛忽謂師曰。見佛身金色幡華滿空異香盈室。俄忽化去。

越大善寺童行。常隨師善輝唸佛禮拜。一夕夢婦人持數珠賣。童曰。欲得一串恨無錢買。婦曰。我當與汝。汝可開口。即以數珠投口中。童以告師。輝曰。此是大

【現代漢語翻譯】 現代漢語譯本：他們都將在蓮花化生的寶池中等待往生。說完就去世了。

能奉，錢塘人，專心修習凈土法門。常常夢見佛光照耀自身，或者聽到眾位尼姑善意的開導。一天，沒有疾病卻告訴他的弟子說：『我往生的時間到了。』不久聽到能奉誦佛的聲音高亢，眾人奔去看他，只見他合掌面向西方坐著去世了。奇異的香氣充滿房間，美妙的音樂向西方而去。

慧安，居住在四明，是下水大魁姚穎的親屬。住在小溪楊氏庵，專心修習西方凈土法門，誦讀《金剛般若經》，寒暑季節都不改變。常常在房間里有佛光照耀。一天，示現疾病，端坐著用手搖動，告誡眾人不要喧譁。過了一會兒說：『佛來了。』讓眾人唸佛，忽然就去世了。享年九十六歲。

往生雜眾傳

隋朝汶水的兩位沙彌（小和尚），志同道合一起唸佛。經過五年，年長的先去世，得以往生凈土。見到佛陀非常歡喜慶幸，就對佛說：『有個小沙彌與我一同修行，不知道可以往生嗎？』佛說：『你本來沒有真心念佛，因為他勸你。你現在應該回去更加勤奮地修習凈土法門，三年後可以一同來這裡。』到了約定的時間，佛陀與眾多聖眾從西方來迎接，大地震動，天花飄舞。這兩位沙彌一時都化生往生了。

魏師贊，雍州人，做僧人時童年十四歲，唸佛不斷。遇到疾病而去世。忽然又甦醒過來，告訴父母說：『阿彌陀佛（Amitabha）來這裡，我應當跟隨他去。』鄰居看見空中寶臺五色異光向西方消失。

何曇遠，錢塘人，持守菩薩戒，修習凈土法門。夜裡唸佛，忽然對他的老師說：『看見佛身金色，幡旗鮮花滿空，奇異的香氣充滿房間。』隨即忽然化去。

越大善寺的童行（小沙彌），常常跟隨他的老師善輝唸佛禮拜。一天晚上夢見一位婦人拿著念珠賣。童子說：『想要得到一串，可惜沒有錢買。』婦人說：『我應當給你，你可以張開嘴。』就用念珠投到他的口中。童子把這件事告訴他的老師。善輝說：『這是大

【English Translation】 English version: They will all be born in the jeweled ponds with lotus flowers awaiting their rebirth. He finished speaking and passed away.

Neng Feng, a native of Qiantang, devoted himself to cultivating the Pure Land practice. He often dreamed of the Buddha's light shining upon him, or heard kind advice from various nuns. One day, without any illness, he told his disciples, 'The time for my rebirth has arrived.' Soon after, they heard Neng Feng's voice chanting the Buddha's name loudly. They rushed to see him and found him sitting in the lotus position, facing west with his palms together, having passed away. A strange fragrance filled the room, and beautiful music traveled westward.

Hui An, residing in Siming, was a relative of Yao Ying, a successful candidate in the imperial examination. He lived in Yang's Nunnery in Xiaoxi, dedicated to the Western Pure Land practice, reciting the Diamond Sutra (Vajra Prajna Sutra) without fail, regardless of the season. Often, the Buddha's light shone down in his room. One day, he showed signs of illness, sat upright, and waved his hand, warning everyone not to make noise. After a while, he said, 'The Buddha has arrived.' He instructed everyone to recite the Buddha's name, and suddenly he passed away. He lived to be ninety-six years old.

Miscellaneous Biographies of Rebirth

During the Sui Dynasty, two shramanas (novice monks) from Wenshui shared the same aspiration to recite the Buddha's name. After five years, the elder one passed away first and was reborn in the Pure Land. Seeing the Buddha, he was overjoyed and said to the Buddha, 'There is a younger shramana who cultivated with me. I don't know if he can be reborn.' The Buddha said, 'You originally did not sincerely recite the Buddha's name, but he encouraged you. You should now return and cultivate the Pure Land practice more diligently. After three years, you can come here together.' When the appointed time arrived, the Buddha and many aryas (saints) came from the West to welcome them. The earth shook, and heavenly flowers fluttered. The two shramanas were both transformed and reborn at the same time.

Wei Shizan, a native of Yongzhou, became a monk at the young age of fourteen, constantly reciting the Buddha's name. He fell ill and died. Suddenly, he revived and told his parents, 'Amitabha Buddha (Amitabha) is coming here, and I should follow him.' Neighbors saw a jeweled platform in the sky with five-colored light disappearing westward.

He Tanyuan, a native of Qiantang, upheld the bodhisattva (enlightenment being) precepts and cultivated the Pure Land practice. In the middle of the night, while reciting the Buddha's name, he suddenly said to his teacher, 'I see the Buddha's golden body, banners and flowers filling the sky, and a strange fragrance filling the room.' Then he suddenly passed away.

A young attendant at the Great Shan Temple often followed his teacher, Shanhui, in reciting the Buddha's name and prostrating. One night, he dreamed of a woman selling prayer beads. The boy said, 'I want to get a string, but I don't have money to buy it.' The woman said, 'I should give it to you. You can open your mouth.' Then she threw the prayer beads into his mouth. The boy told his teacher about this. Shanhui said, 'This is great

勢至菩薩授汝唸佛三昧也。過數日童見二大士持華座與之。曰七日當乘此來生凈土。童逢人即說。我七日當往生也。至期忽自唱曰。菩薩來矣。即座而化。

倪道者。仁和人。棄家作道者。建小庵專意念佛。欲焚身代一切受苦眾生供養諸佛。久之有朱藤三窠生臥榻前。謂眾曰。此藤若焦我當西去。臨終半月。集眾唸佛。至於萬人。焚身前一夕。其地忽有光明金色。高半尺許。以手掬之隨浮掌上。又謂眾曰。我焚身時。必有紫雲青雲從東北過西南。是我往生之相。乃四面發炬。端坐其中。果有二色云瑞。

往生公卿傳(居士附)

白居易號香山居士。官太子太傅。初勸一百四十八人結上生會。行念慈氏名。坐想慈氏容。愿當來世必生兜率。晚歲風痹。遂專志西方祈生安養。畫西方變相一軸。為之愿曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身病苦者。同生無量壽佛所。一夕唸佛坐榻上。倏然而逝(唐)。

韋文晉。位觀察使。建西方道場唸佛發願。一日正念佛中。忽面西加趺而化。異香滿室(唐)。

張抗。仕石晉為翰林學士。課大悲咒十萬遍。愿生西方。一日寢疾唯唸佛號忽謂家人曰。西方凈土只在堂屋西邊。阿彌陀佛坐蓮華上。見翁兒在蓮華池金沙地上禮拜嬉戲。良久唸佛而化

【現代漢語翻譯】 現代漢語譯本 勢至菩薩（Mahāsthāmaprāpta Bodhisattva，以智慧之光普照一切，使眾生脫離三途之苦）授予你念佛三昧（Samadhi，通過唸佛而達到的一種禪定狀態）。過了幾天，童子看見兩位大士（菩薩的尊稱）拿著蓮花座給他，說：『七天後你應當乘此蓮座往生凈土。』童子遇到人就說：『我七天後將要往生了。』到了期限，忽然自己唱道：『菩薩來了！』隨即坐化。

倪道者，仁和人。拋棄家庭做了道士，建造小庵專心念佛，想要焚燒自身代替一切受苦眾生供養諸佛。時間長了，有三棵朱藤生長在臥榻前，他對眾人說：『這藤如果燒焦，我就要往生西方了。』臨終前半個月，召集眾人唸佛，達到萬人。焚身前一天晚上，那地方忽然有光明金色，高半尺左右，用手去捧它，隨著手掌浮起。又對眾人說：『我焚身時，必定有紫雲青雲從東北方向經過西南方向，這是我往生的徵兆。』於是四面點燃火炬，端坐在其中。果然有二色祥雲。

往生公卿傳（居士附）

白居易，號香山居士，官至太子太傅。起初勸一百四十八人結上生會，修行唸誦慈氏（Maitreya，彌勒菩薩）的名號，靜坐觀想慈氏的容貌，願望將來必定往生兜率天（Tuṣita Heaven，彌勒菩薩的凈土）。晚年患風痹，於是專心致志于西方，祈求往生安養（極樂凈土）。畫了一幅西方變相圖，併發愿說：『極樂世界清凈土，沒有各種惡道以及眾多的苦難。愿像我這樣身患病苦的人，一同往生無量壽佛（Amitābha，阿彌陀佛）的處所。』一天晚上在念佛的坐榻上，忽然逝去（唐朝）。

韋文晉，官至觀察使。建造西方道場唸佛發願。一天正在念佛中，忽然面向西方結跏趺坐而逝去，奇異的香味充滿房間（唐朝）。

張抗，在石晉朝廷做翰林學士。持誦大悲咒十萬遍，願望往生西方。一天生病，只念佛號，忽然對家人說：『西方凈土只在堂屋西邊。阿彌陀佛坐在蓮花上，看見翁兒在蓮花池金沙地上禮拜嬉戲。』過了很久，唸佛而逝。

【English Translation】 English version Mahāsthāmaprāpta Bodhisattva bestows upon you the Samadhi of Buddha Recitation. After several days, the boy saw two great beings holding a lotus seat and giving it to him, saying, 'In seven days, you should ride this to be reborn in the Pure Land.' The boy told everyone he met, 'I will be reborn in seven days.' When the time came, he suddenly chanted, 'The Bodhisattva is coming!' and immediately passed away while seated.

Ni Daoshi, a native of Renhe, abandoned his family to become a Daoist. He built a small hermitage and devoted himself to Buddha Recitation, desiring to burn his body to replace all suffering beings in making offerings to all Buddhas. After a long time, three Zhu vines grew in front of his bed. He said to the crowd, 'If these vines are charred, I will go to the West.' Half a month before his death, he gathered the crowd to recite the Buddha's name, reaching ten thousand people. The night before burning his body, the ground suddenly had golden light, about half a foot high. He scooped it up with his hand, and it floated on his palm. He also said to the crowd, 'When I burn my body, there will surely be purple and blue clouds passing from the northeast to the southwest. This is a sign of my rebirth.' Then he lit torches on all sides and sat upright in the middle. Indeed, there were auspicious clouds of two colors.

Biographies of Reborn Officials and Nobles (with Lay Followers)

Bai Juyi, styled Xiangshan Layman, held the official position of Grand Tutor to the Crown Prince. Initially, he encouraged one hundred and forty-eight people to form an Upper Rebirth Society, practicing reciting the name of Maitreya, and meditating on Maitreya's appearance, vowing to be reborn in Tuṣita Heaven in the future. In his later years, he suffered from wind-paralysis, so he devoted himself to the West, praying for rebirth in the Land of Bliss (Pure Land). He painted a Western Transformation picture and made a vow, saying, 'The Pure Land of the Land of Ultimate Bliss has no evil paths or suffering. May those who suffer from illness like me be reborn in the place of Amitābha Buddha.' One night, while reciting the Buddha's name on his seat, he suddenly passed away (Tang Dynasty).

Wei Wenjin held the position of Observation Commissioner. He built a Western Pure Land practice center to recite the Buddha's name and make vows. One day, while reciting the Buddha's name, he suddenly faced west, sat in full lotus posture, and passed away. A strange fragrance filled the room (Tang Dynasty).

Zhang Kang served as a Hanlin Academician in the Shi Jin Dynasty. He recited the Great Compassion Mantra one hundred thousand times, vowing to be reborn in the West. One day, he fell ill and only recited the Buddha's name. He suddenly said to his family, 'The Western Pure Land is just west of the hall. Amitābha Buddha is sitting on a lotus flower, and I see an old man worshiping and playing on the golden sandy ground of the lotus pond.' After a long time, he passed away while reciting the Buddha's name.

翁兒抗之孫也。

鐘離瑾。會稽人。位至少師。幼事母任夫人。夫人精修凈業。年九十八起居如常。忽戒瑾曰。人人有個彌陀。奈何拋去。唸唸無非極樂。不解歸來。翌日予將行矣。及晨起焚香誦佛過於常課。合掌而化。瑾日課利益二十事。后宰吉水置一妾。從其女嫁審之。則舊令之女。報所親緩納采。擬先遣前令女。所親復書曰。公安得獨為高誼。予有猶子。請平分奩具俾同親迎。公從之。忽夢舊令來謝曰。賤息荷收錄。已告之上帝。當十世有土。然公更一紀應生凈土。尋為浙西憲。與慈雲懺主論往生指要。清修彌篤。自夫人有栴檀佛像。常頂戴行道。公繼其志。像眉間忽迸出舍利數粒。未幾知開封府。忽夜半起謂家人曰。夫人報我往生之期至矣。即加趺而逝。前一日舉家夢公乘青蓮華座。仙樂異香。海眾迎之西去。計其年正一紀(宋)。

鐘離景融。少師第七子。官朝請大夫。常誦觀經唸佛不輟。掛冠棄仕結茅儀真東園側。嘗曰。識得彌陀。彌陀彌陀。不識彌陀。奈何奈何。不識彌陀。彌陀更在西方外。識得彌陀彌陀只在自己家。一夕命僧妙應誦普賢行愿品。炷香敬聽畢。兩手作印而化。自任氏少師大夫。三世得生凈土。曾孫松居於婺。乾道中奉祠吳郡。與寶積實師東平呂洎等。結社唸佛。無所疾忽

【現代漢語翻譯】 現代漢語譯本： 翁兒抗是翁孫的孫子（翁孫之孫）。 鐘離瑾（人名），會稽（地名）人，官位至少師（官名）。年幼時侍奉母親任夫人（人名）。任夫人精進修習凈土法門。九十八歲時，起居如常。忽然告誡鐘離瑾說：『人人都有一個彌陀（阿彌陀佛的簡稱），為何要拋棄？唸唸都應該是極樂（極樂世界），為何不解脫歸來？』第二天，她說：『我將要走了。』到了早晨，焚香誦佛比平時更多。合掌而化。鐘離瑾每日做二十件利益他人的事。後來擔任吉水（地名）縣令，安置了一個小妾。從小妾的女兒嫁給審之（人名）這件事得知，小妾原來是前任縣令的女兒。他告知親家，延緩納采（結婚的禮儀），打算先送前任縣令的女兒出嫁。親家回信說：『您怎麼能獨自做出如此高尚的行為？我有一個侄子，請平分嫁妝，讓他一同迎娶。』鐘離瑾聽從了。忽然夢見前任縣令來感謝他說：『我的女兒承蒙您收留，我已經稟告了上帝（天帝），應當十世都有土地。然而您再過十二年應當往生凈土。』不久，鐘離瑾擔任浙西（地名）憲官，與慈雲懺主（僧人）討論往生凈土的要旨，更加精進修行。自從任夫人有一尊栴檀（一種香木）佛像，常常頂戴佛像行走。鐘離瑾繼承了她的志向。佛像眉間忽然迸出數粒舍利（佛教聖物）。不久，鐘離瑾被任命為開封府（地名）尹。忽然半夜起身告訴家人說：『任夫人告訴我往生的日期到了。』隨即跏趺坐而逝。前一天，全家夢見鐘離瑾乘坐青蓮花座，仙樂飄飄，異香撲鼻，眾多海眾迎接他向西方而去。計算他的年齡，正好六十年（宋朝）。 鐘離景融（人名），少師的第七個兒子，官至朝請大夫（官名）。常常誦讀《觀經》（《觀無量壽經》的簡稱）唸佛不斷。辭官不做，在儀真（地名）東園旁邊結茅居住。曾經說：『認識了彌陀，彌陀，彌陀。不認識彌陀，奈何，奈何。不認識彌陀，彌陀更在西方之外。認識了彌陀，彌陀只在自己家。』一天晚上，命令僧人妙應（人名）誦讀《普賢行愿品》（經名），點燃香敬聽完畢，兩手結印而化。從任氏、少師到大夫，三世都得以往生凈土。曾孫鐘離松（人名）居住在婺州（地名），乾道（年號）年間，在吳郡（地名）奉祠，與寶積實師（僧人）、東平呂洎（人名）等人，結社唸佛。沒有疾病忽然離世。

【English Translation】 English version: Weng Er Kang was the grandson of Weng Sun. Zhongli Jin (person's name) was from Kuaiji (place name), holding the position of Junior Tutor (official title). In his youth, he served his mother, Madam Ren (person's name). Madam Ren diligently cultivated the Pure Land practice. At the age of ninety-eight, she was as active as usual. Suddenly, she admonished Zhongli Jin, saying, 'Everyone has a Amitabha (short for Amitabha Buddha), why abandon him? Every thought should be of Sukhavati (the Pure Land), why not understand and return?' The next day, she said, 'I am about to depart.' In the morning, she burned incense and chanted Buddha's name more than usual. She passed away with her palms together. Zhongli Jin performed twenty acts of benefiting others daily. Later, he served as the magistrate of Jishui (place name) County and settled a concubine. From the concubine's daughter marrying Shen Zhi (person's name), it was learned that the concubine was the daughter of the former magistrate. He informed the in-laws, delaying the betrothal ceremony, intending to first marry off the former magistrate's daughter. The in-laws replied, 'How can you alone perform such a noble act? I have a nephew; please divide the dowry equally and let him welcome her together.' Zhongli Jin agreed. Suddenly, he dreamed that the former magistrate came to thank him, saying, 'My daughter is grateful for your acceptance; I have already reported this to the Emperor of Heaven (God), and you shall have land for ten generations. However, you should be reborn in the Pure Land in another twelve years.' Soon after, Zhongli Jin served as the investigating censor of Zhejiang (place name), discussing the essentials of rebirth in the Pure Land with Master Ciyun (monk), cultivating even more diligently. Since Madam Ren had a sandalwood (a type of fragrant wood) Buddha statue, she often carried it on her head while walking. Zhongli Jin continued her aspiration. Suddenly, several grains of sarira (Buddhist relics) burst forth from between the statue's eyebrows. Soon after, Zhongli Jin was appointed as the governor of Kaifeng (place name) Prefecture. Suddenly, he got up in the middle of the night and told his family, 'Madam Ren has informed me that the time of my rebirth has arrived.' He immediately sat in the lotus position and passed away. The day before, the whole family dreamed that Zhongli Jin was riding on a blue lotus seat, with celestial music and fragrance, and many beings welcomed him to the West. Calculating his age, it was exactly sixty years (Song Dynasty). Zhongli Jingrong (person's name), the seventh son of the Junior Tutor, held the official position of Grand Master of Court Service. He constantly recited the Contemplation Sutra (short for the Contemplation Sutra on Amitayus) and chanted the Buddha's name without ceasing. He resigned from his official position and built a thatched hut next to the East Garden in Yizhen (place name). He once said, 'Recognize Amitabha, Amitabha, Amitabha. Do not recognize Amitabha, what to do, what to do. If you do not recognize Amitabha, Amitabha is even beyond the West. If you recognize Amitabha, Amitabha is only in your own home.' One night, he ordered the monk Miaoying (person's name) to recite the Samantabhadra's Vows Sutra (sutra name), lit incense, and listened respectfully. After finishing, he formed a mudra with both hands and passed away. From Madam Ren, the Junior Tutor, to the Grand Master, three generations were able to be reborn in the Pure Land. Zhongli Song (person's name), the great-grandson, lived in Wuzhou (place name). During the Qiandao (era name) period, he served in the ancestral temple in Wujun (place name), and together with Master Baoji Shi (monk), Lu Ji (person's name) from Dongping, and others, formed a society to chant the Buddha's name. He passed away suddenly without any illness.

端坐西向合掌而化。

楊杰字次公。無為人。官尚書主客。遍歷禪林參尋知識。晚年畫西方佛像隨行觀念。舍壽之日感佛來迎。端坐而化。

馬亮。官侍郎守杭。詣靈山學凈土業。慈雲為撰凈土行愿法門凈土往生略傳。臨終唸佛而逝。

子玕朝奉。又依十疑論用心。在官閱教藏。誦經唸佛皆有常課。忽一日易衣唸佛端坐而化。有氣如青蓋。出戶騰空西去。幾筵時現瑞光。

玗之子永逸。官宣義。每習十六觀歷三十年。忽見三聖來迎。結印而化。頂熱有異香。

玗之妻王氏。修十念法持破地獄真言。嘗夢地獄主者。謝以持偈咒之賜。后因寢疾唸佛而亡。親戚侍妾咸夢。王氏言得生凈土。

胡闉。官宣義侍郎。胡則之子。晚年致仕笑傲西湖。與清照律師相善。一日有疾問律師曰。一稱佛名能滅八十億劫生死重罪何也。師曰。佛大威德眾生一稱其名罪垢自消如赫日正中。霜露何有。闉大感悟一心。唸佛請僧為之助一日律師至。闉曰。荷二大士降臨甚久。師為懺悔發願。忽厲聲唸佛安坐而化。

葛繁。澄江人。少登科第官至朝散。凡官居私舍。必飾凈室安設佛像。每入室禮誦。舍利從空而下。普勸道俗同修凈業。皆服其化。有僧定中游凈土。見繁與王古侍郎同遊寶池行樹之間。俄

【現代漢語翻譯】 現代漢語譯本 端坐西向，合掌而化。

楊杰（Yang Jie），字次公（Ci Gong），無為人（Wuwei native）。官至尚書主客（Shangshu Zhuke）。遍訪禪林，參尋知識。晚年繪製西方佛像，隨身攜帶觀想。臨終之日，感應到佛陀前來迎接，端坐而化。

馬亮（Ma Liang），官至侍郎（Shilang），鎮守杭（Hang）。前往靈山（Lingshan）學習凈土法門。慈雲（Ciyun）為他撰寫了《凈土行愿法門》（Jingtu Xingyuan Famen）和《凈土往生略傳》（Jingtu Wangsheng Lvezhuan）。臨終唸佛而逝。

子玕朝奉（Zi Gan Chaofeng），又依據《十疑論》（Shiyi Lun）用心修行。在官任上閱讀佛教經典，誦經唸佛都有固定的功課。忽然有一天，更換衣服，唸佛端坐而化。有一股氣像青色的傘蓋，從屋裡升起，騰空向西而去。幾案上時常顯現祥瑞的光芒。

玗（Yu）的兒子永逸（Yongyi），官至宣義（Xuanyi）。經常修習十六觀（Sixuan Guan），歷時三十年。忽然看見西方三聖（Three Saints of the West）前來迎接，結印而化。頭頂發熱，有奇異的香味。

玗（Yu）的妻子王氏（Wang Shi），修習十念法（Shinian Fa），持誦破地獄真言（Po Diyu Zhenyan）。曾經夢見地獄的主管，感謝她持誦偈咒的恩賜。後來因為生病，唸佛而亡。親戚侍女都夢見王氏說自己已經往生凈土。

胡闉（Hu Yin），官至宣義侍郎（Xuanyi Shilang），是胡則（Hu Ze）的兒子。晚年辭官，在西湖邊悠閑度日，與清照律師（Qingzhao Lvshi）交好。有一天生病，問律師說：『稱念一聲佛名，能滅除八十億劫生死重罪，這是為什麼呢？』律師說：『佛陀具有大威德，眾生稱念他的名號，罪惡自然消除，就像太陽當空照耀，霜露又怎麼會存在呢？』胡闉（Hu Yin）深受感動，一心念佛，請僧人為他助念。有一天，律師來到，胡闉（Hu Yin）說：『承蒙二位大士降臨很久了。』律師為他懺悔發願。忽然大聲唸佛，安然端坐而化。

葛繁（Ge Fan），澄江人（Chengjiang native）。年輕時考中進士，官至朝散（Chao San）。凡是做官居住的私宅，必定裝飾乾淨的房間，安放佛像。每次進入房間禮拜誦經，舍利（Sarira）從空中降落。普遍勸導道俗之人一同修習凈土法門，都信服他的教化。有僧人在禪定中游歷凈土，看見葛繁（Ge Fan）與王古侍郎（Wang Gu Shilang）一同在寶池行樹之間遊玩。不久

【English Translation】 English version He sat upright facing west, with his palms together, and passed away.

Yang Jie (Yang Jie), styled Ci Gong (Ci Gong), was a native of Wuwei. He served as Shangshu Zhuke (Director of the Department of Guests in the Ministry of Rites). He traveled extensively to Chan monasteries, seeking knowledge. In his later years, he painted Western Buddha images and carried them with him for contemplation. On the day of his passing, he sensed the Buddha coming to greet him, sat upright, and passed away.

Ma Liang (Ma Liang) served as Shilang (Vice Minister) and guarded Hang. He went to Lingshan (Vulture Peak) to study the Pure Land practice. Ciyun (Ciyun) wrote the 'Pure Land Practice and Vow Dharma Gate' (Jingtu Xingyuan Famen) and 'Brief Biography of Rebirth in the Pure Land' (Jingtu Wangsheng Lvezhuan) for him. He passed away reciting the Buddha's name at the time of his death.

Zi Gan Chaofeng (Zi Gan Chaofeng) also diligently practiced according to the 'Treatise on Ten Doubts' (Shiyi Lun). While in office, he read the Buddhist canon. He had regular routines of reciting scriptures and chanting the Buddha's name. Suddenly one day, he changed his clothes, chanted the Buddha's name, and passed away while sitting upright. A vapor like a blue canopy rose from the house and ascended westward into the sky. Auspicious light often appeared on his desk.

Yu's (Yu) son, Yongyi (Yongyi), served as Xuanyi (Official Title). He practiced the Sixteen Contemplations (Sixuan Guan) for thirty years. Suddenly, he saw the Three Saints of the West (Three Saints of the West) coming to greet him, formed a mudra, and passed away. His crown was warm, and there was a strange fragrance.

Yu's (Yu) wife, Wang Shi (Wang Shi), practiced the Ten Recitations method (Shinian Fa) and recited the 'Mantra for Breaking Open the Hells' (Po Diyu Zhenyan). She once dreamed of the lord of the hells, who thanked her for the gift of reciting verses and mantras. Later, due to illness, she passed away reciting the Buddha's name. Relatives and maids all dreamed that Wang Shi said she had been reborn in the Pure Land.

Hu Yin (Hu Yin) served as Xuanyi Shilang (Official Title), and was the son of Hu Ze (Hu Ze). In his later years, he retired and lived leisurely by West Lake, befriending Lawyer Qingzhao (Qingzhao Lvshi). One day, he fell ill and asked the lawyer, 'Why is it that reciting the Buddha's name once can eradicate the heavy sins of eighty billion kalpas of birth and death?' The lawyer said, 'The Buddha has great power and virtue. When sentient beings recite his name, their sins naturally disappear, just as when the sun shines brightly in the sky, how can frost and dew exist?' Hu Yin (Hu Yin) was deeply moved and wholeheartedly recited the Buddha's name, asking monks to assist him in his recitation. One day, the lawyer arrived, and Hu Yin (Hu Yin) said, 'I have been honored by the presence of the two great Bodhisattvas for a long time.' The lawyer repented and made vows for him. Suddenly, he loudly recited the Buddha's name, sat peacefully, and passed away.

Ge Fan (Ge Fan), a native of Chengjiang, passed the imperial examination at a young age and served as Chao San (Official Title). Whenever he resided in an official residence or private home, he would always decorate a clean room and place Buddha images. Each time he entered the room to prostrate and recite scriptures, sarira (Sarira) would descend from the sky. He universally encouraged both monks, nuns and laypeople to cultivate the Pure Land practice together, and all were convinced by his teachings. A monk traveled to the Pure Land in meditation and saw Ge Fan (Ge Fan) and Vice Minister Wang Gu (Wang Gu Shilang) together strolling among the jeweled ponds and rows of trees. Soon

聞繁無疾而化。

王古。儀真人。官禮部侍部。與晦堂楊岐為禪侶。嘗作直指凈土決疑集。楊杰為序。又增補往生凈土傳。皆行於世。平時志在往生西方。臨終無所苦。忽滿室光明端坐而化。有夢古乘蓮華西去者。

江公望。釣臺人。官司諫。少年登科蔬食清修。述菩提文唸佛方便文。以勸道俗。有子蚤亡。託夢舅氏曰。欲稟大人。乞就天寧寺看寶積經。庶得生善處。大人修行功業已成。冥府有金字牌云。嚴州江公望。身居言貴志慕苦空。躬事熏修心無愛染。動靜不忘于佛法。言談罔失於宗風。名預脫于幽關。身必歸於凈土。宣和末知廣德軍。一旦無疾。面西端坐而化。

王衷。居錢唐孤山。即林和靖之故跡。隱居自適。政和間舉隱逸。朝廷旌以處士。后官至朝散大夫。潛心凈業有大感悟。日誦彌陀經七過。佛號萬聲。十九年未嘗間絕。一日無疾。沐浴面西加趺而化。

張迪。居錢唐。官助教。從圓凈律師授菩薩戒。咨問凈業法門。然臂香以為誓。每唸佛揚聲勇猛。至失音猶不已。一日謂圓凈曰。弟子近於靜室見白色頻伽飛舞於前。又觀想中見嬰孩綠髮合掌問訊。后三年唸佛西望而化。

賈純仁。霅川人。官至郢倅。潛心凈業長齋唸佛。因微疾西向宴坐而逝。頂上白光圓相。異香滿室

【現代漢語翻譯】 聞繁，無疾而化。（聞繁：人名，無疾病而去世）

王古，儀真人。（王古：人名，儀真人：稱號）官至禮部侍郎，與晦堂楊岐為禪友。曾作《直指凈土決疑集》，楊杰為之作序。又增補《往生凈土傳》，皆流傳於世。平時立志往生西方極樂世界，臨終時沒有痛苦，忽然滿室光明，端坐而化。有人夢見王古乘蓮花往西方而去。

江公望，釣臺人。（江公望：人名，釣臺：地名）官至司諫。少年登科，蔬食清修。著述《菩提文》、《唸佛方便文》，以勸導道俗。有個兒子早逝，託夢給舅舅說：『想稟告大人，請求到天寧寺看《寶積經》，或許能得生善處。大人修行功業已經成就，冥府有金字牌寫道：「嚴州江公望，身居高位而志向清苦，躬身修行，心中沒有愛染，動靜不忘佛法，言談不離宗風，名字已從幽冥中脫離，身必歸於凈土。」』宣和末年，擔任廣德軍知軍。有一天無疾而終，面向西方端坐而化。

王衷，居住在錢塘孤山，即林和靖的故居。（王衷：人名，錢塘孤山：地名，林和靖：人名）隱居自得其樂。政和年間被舉薦為隱逸之士，朝廷賜予處士的稱號。后官至朝散大夫。潛心凈業，有很大的感悟，每日誦《彌陀經》七遍，唸佛號萬聲，十九年未曾間斷。有一天無疾而終，沐浴後面向西方，跏趺而坐而化。

張迪，居住在錢塘，官至助教。（張迪：人名，錢塘：地名，助教：官名）跟隨圓凈律師受菩薩戒，請教凈業法門，燃臂香以為誓。每次唸佛都揚聲勇猛，直至失音也不停止。有一天對圓凈說：『弟子近日在靜室中看見白色頻伽鳥在前面飛舞，又在觀想中看見嬰孩綠髮合掌問訊。』后三年唸佛面向西方而化。

賈純仁，霅川人。（賈純仁：人名，霅川：地名）官至郢州通判。潛心凈業，長期齋戒唸佛。因輕微疾病，面向西方安然而逝。頭頂上出現白色光圈，異香充滿房間。

【English Translation】 Wen Fan passed away without illness. (Wen Fan: personal name)

Wang Gu, the Yizhen person, served as a vice minister in the Ministry of Rites. (Wang Gu: personal name, Yizhen: title) He was a Chan companion of Huitang Yangqi. He once wrote 'Direct Pointing to the Pure Land: Resolving Doubts,' which Yang Jie prefaced. He also supplemented 'Biographies of Rebirth in the Pure Land,' both of which circulated widely. He usually aspired to be reborn in the Western Pure Land. At the time of his death, he had no suffering. Suddenly, the room was filled with light, and he passed away while sitting upright. Someone dreamed of Wang Gu riding a lotus flower to the West.

Jiang Gongwang, a person from Diao Tai, served as a remonstrating official. (Jiang Gongwang: personal name, Diao Tai: place name) He passed the imperial examination at a young age and practiced vegetarianism and pure cultivation. He wrote 'Bodhi Essay' and 'Convenient Essay on Buddha Recitation' to encourage both Daoists and laypeople. He had a son who died early and appeared in a dream to his uncle, saying, 'I want to report to the adults and ask to go to Tianning Temple to read the 'Ratnakuta Sutra' so that I may be born in a good place. The adults' cultivation has already been accomplished. There is a golden plaque in the underworld that says, 'Jiang Gongwang of Yanzhou, who lives in a high position but aspires to a life of hardship and emptiness, personally engages in cultivation, has no attachments in his heart, does not forget the Buddha Dharma in movement or stillness, does not lose the essence of the sect in his speech, his name has been removed from the dark realms, and his body will surely return to the Pure Land.' At the end of the Xuanhe era, he served as the military commissioner of Guangde. One day, he passed away without illness, sitting upright facing west.

Wang Zhong lived in Gushan, Qiantang, which was the former residence of Lin Hejing. (Wang Zhong: personal name, Gushan, Qiantang: place name, Lin Hejing: personal name) He lived in seclusion and enjoyed himself. During the Zhenghe period, he was recommended as a recluse, and the court bestowed upon him the title of 'hermit.' Later, he became a Chao San Da Fu (official title). He devoted himself to Pure Land practice and had great insights. He recited the 'Amitabha Sutra' seven times a day and chanted the Buddha's name ten thousand times, without interruption for nineteen years. One day, he passed away without illness, bathed, faced west, and sat in the lotus position.

Zhang Di lived in Qiantang and served as an assistant instructor. (Zhang Di: personal name, Qiantang: place name, assistant instructor: official title) He received the Bodhisattva precepts from Lawyer Yuanjing and consulted him on the Pure Land Dharma gate, burning incense on his arm as a vow. Every time he recited the Buddha's name, he raised his voice bravely, even to the point of losing his voice. One day, he said to Yuanjing, 'Recently, I saw a white Kalavinka bird flying in front of me in the quiet room, and I also saw an infant with green hair clasping his hands in greeting in my visualization.' Three years later, he recited the Buddha's name facing west and passed away.

Jia Chunren was from Chuanchuan and served as the vice prefect of Yingzhou. (Jia Chunren: personal name, Chuanchuan: place name) He devoted himself to Pure Land practice, maintained a long-term vegetarian diet, and recited the Buddha's name. Due to a minor illness, he passed away peacefully sitting facing west. A white halo appeared on the top of his head, and the room was filled with a strange fragrance.

。

梅汝能。常熟人。仕至縣令。嘗有志凈業。忽夢僧授紙百幅鑿破為二八字。以問東靈照師。師曰。二八十六也。豈十六觀經之謂乎。適一僧以經與之。忽不見。自是誦經唸佛。取名為往生。以見志。因邑中破山道生師造丈六彌陀像。汝能施財百萬。為之敉飾。設齋慶懺。殿前池中生雙頭白蓮一朵。其花百葉。當年冬汝能無疾而終。未幾道生亦亡。

憑楫遂寧人。號不動居士。由太學登第。初訪道禪林。晚年專崇凈業。作西方禮文彌陀懺儀。歸鄉郡作凈土會。感香爐中白光亙天舍利應現。靖康兵厄名山藏經多毀。楫積俸資造大藏經四十八藏。小藏四大部者亦四十八藏。造栴檀像彌陀九品化生。隨身奉供。后以給事中出帥瀘南。率道俗作繫念會。及鎮長沙。于廳事設高座。著僧衣登座。謝官吏橫柱杖于膝上而化。

吳秉信。四明人。筑庵城南坐禪。制一棺夜臥其中。至五更令童子擊棺而歌曰。吳信叟歸去來。三界無家不可住。西方凈土有蓮胎。歸去來。聞唱即起禪誦。檜相亡。召為禮部侍郎。后被召至蕭山驛令。家人靜聽空中聞天樂之聲。即曰。清凈界中失念來此。金臺既至吾當有行。言訖而逝。

錢象祖天臺居號止庵。守金陵日。問道于保寧全無用。尤以凈土真修爲念。嘗于鄉州建接待十

【現代漢語翻譯】 現代漢語譯本：

梅汝能，常熟人，官至縣令。他曾立志修習凈土法門。忽然夢見一位僧人授予他一百張紙，鑿破后成為『二八』二字。他以此請教東靈照師。照師說：『二八是十六，莫非是指《十六觀經》嗎？』恰好一位僧人將此經贈與他，隨即不見。從此梅汝能誦經唸佛，取名為往生，以明其志。當時邑中的破山道生師建造丈六高的彌陀像，梅汝能捐資百萬，為之修飾，並設齋慶懺。殿前池中生出一朵雙頭白蓮，其花百葉。當年冬天，梅汝能無疾而終。不久，道生也去世了。

憑楫，遂寧人，號不動居士。由太學考中進士。起初在禪林訪道，晚年專心修習凈土法門。他創作了《西方禮文》、《彌陀懺儀》。回到家鄉郡，設立凈土會。感應到香爐中發出白色光芒直衝天空，舍利應時顯現。靖康年間發生戰亂，名山藏經大多被毀。憑楫積攢俸祿，建造大藏經四十八藏，小藏四大部者也有四十八藏。他還建造栴檀木的彌陀九品化生像，隨身供奉。後來他以給事中的身份出任瀘南的統帥，帶領道俗人士舉辦繫念法會。等到鎮守長沙時，他在廳事設定高座，穿著僧衣登上座位，向官吏告別，將柱杖橫放在膝上而化去。

吳秉信，四明人，在城南筑庵坐禪。他製作了一口棺材，夜晚睡在其中。到了五更天，讓童子敲擊棺材而歌唱：『吳信叟，歸去來！三界無家不可住，西方凈土有蓮胎，歸去來！』聽到歌聲，他就起身禪誦。秦檜去世后，朝廷召他為禮部侍郎。後來他被召到蕭山驛令，家人靜聽空中聽到天樂之聲。他隨即說：『清凈界中失念來到這裡，金臺既然已到，我當有所行動。』說完就去世了。

錢象祖，天臺人，居住的地方號止庵。在金陵做官時，向保寧全無用問道，尤其以凈土的真實修行爲念。他曾在鄉州建立接待十方僧眾的場所。

【English Translation】 English version:

Mei Runeng, a native of Changshu, served as a county magistrate. He once aspired to cultivate the Pure Land practice. Suddenly, he dreamed of a monk giving him a hundred sheets of paper, which, when broken, formed the characters 'two eight'. He asked Dongling Zhao about this. The master said, 'Two eights are sixteen. Could it refer to the Sixteen Contemplations Sutra?' Coincidentally, a monk gave him the sutra and then disappeared. From then on, Mei Runeng recited the sutra and chanted the Buddha's name, taking the name 'Wang Sheng' (Rebirth) to express his aspiration. At that time, the monk Daosheng of Poshan in the town was building a sixteen-foot Amitabha statue. Mei Runeng donated a million coins to decorate it and held a vegetarian feast for repentance. A double-headed white lotus flower with a hundred petals grew in the pond in front of the hall. That winter, Mei Runeng died without illness. Soon after, Daosheng also passed away.

Ping Ji, a native of Suining, was known as Layman Budong (Immovable). He passed the imperial examination from the Imperial Academy. Initially, he sought the Dao in Chan monasteries, and in his later years, he devoted himself to the Pure Land practice. He composed the 'Western Liturgy' and the 'Amitabha Repentance Ritual'. Returning to his hometown, he established a Pure Land society. He sensed white light emanating from the incense burner, reaching the sky, and relics appeared in response. During the Jingkang era, many sutras in famous mountains were destroyed due to war. Ping Ji accumulated his salary to create forty-eight sets of the Great Treasury Sutra (Da Zang Jing), and forty-eight sets of the smaller Four-Part Sutra. He also created sandalwood images of Amitabha in the Nine Grades of Rebirth, which he carried with him for offering. Later, as a consultant, he was appointed commander of Lunan. He led the Daoist and lay people in holding a mindfulness practice. When he was stationed in Changsha, he set up a high seat in the hall, put on monastic robes, ascended the seat, bid farewell to the officials, and passed away with a staff across his lap.

Wu Bingxin, a native of Siming, built a hermitage south of the city for meditation. He made a coffin and slept in it at night. At the fifth watch (around 3-5 am), he would have a boy strike the coffin and sing, 'Wu Xin Sou, return! The Three Realms have no home to dwell in; the Western Pure Land has a lotus womb. Return!' Upon hearing the song, he would rise and chant. After the death of Qin Hui, he was summoned to be the Vice Minister of the Ministry of Rites. Later, he was summoned to be the magistrate of Xiaoshan Station. His family quietly heard celestial music in the air. He then said, 'Having lost mindfulness in the Pure Realm, I came here. Now that the golden platform has arrived, I should depart.' He passed away after saying this.

Qian Xiangzu, a native of Tiantai, resided in a place called Zhi'an. While serving as an official in Jinling, he sought guidance from Quan Wuyong of Baoning, especially focusing on the true practice of Pure Land. He once established a place in his hometown to receive monks from all directions.

處。皆以凈土極樂等名之。創止庵高僧寮。為延僧談道之所。自左相辭歸。益進凈業。嘉定四年二月微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清凈超于彼。今日遙知一朵開。后三日僧有問疾者。公曰。我不貪生不怖死。不生天不為人。唯求生凈土耳。言訖加趺而逝。時天鼓震響異香芬鬱。未終之前。子侄郡人同夢。空中有云錢丞相當生西方蓮宮為慈濟菩薩王仲回。無為人。官司士參軍。因楊杰為說凈土之法。唸佛益進。未亡前七日。預別故舊。端坐而化。時杰守丹陽。夢仲回來謝云。向蒙指示今得往生。再拜而去。已而訃至。

庾詵。新野人。蔬食布衣不事產業。少與梁武帝善。詔為黃門侍郎不赴。宅內立道場。六時禮懺誦法華經。忽后夜見一道人自稱願公。容止甚異。呼詵為上行先生。授香而去。后寢病驚覺曰。愿公復來不可久住。舉室咸聞空中唱上行先生。已生彌陀凈土。詔謚貞節處士。

王日休。龍舒人。為國學進士。著六經訓傳數十萬言。一旦捐之曰。是皆業習非究竟法。吾其為西方之歸。即布衣蔬食惟佛是念。日課千拜夜分乃寢。嘗為凈土文十卷。簡易明白覽者無不信服。一夕厲聲唸佛。久之忽曰。佛來接我也。屹然立化。邦人夢二青童引之西去。

房翥。暴亡入冥府。

【現代漢語翻譯】 現代漢語譯本： 處。都用凈土、極樂等名稱來稱呼它。他建立了止庵高僧寮，作為邀請僧人談論佛法的地方。自從辭去左丞相的職務回家后，他更加精進于凈土法門。嘉定四年二月，他稍微有些疾病，寫下偈語說：『菡萏的香氣從佛國傳來，琉璃地上沒有一絲塵埃。我的心清凈超過了那裡，今天遙知有一朵蓮花開放。』三天後，有僧人來探望他的病情，他說：『我不貪戀生存，也不恐懼死亡，不求生天，也不求做人，只求往生凈土罷了。』說完就結跏趺坐而逝。當時天空鼓聲震響，異香芬芳濃郁。在他去世之前，他的子侄和郡里的人都做了同樣的夢，夢見空中有云，錢丞相將往生西方蓮花宮，成為慈濟菩薩。王仲回（人名），無為人，擔任官司士參軍。因為楊杰（人名）為他講述凈土法門，唸佛更加精進。去世前七天，預先與故友告別，端坐而化。當時楊杰鎮守丹陽，夢見王仲回來感謝他說：『先前蒙您指示，現在得以往生。』再拜而去。不久，訃告就到了。

庾詵（人名）。新野人。吃素，穿布衣，不經營產業。年輕時與梁武帝交好。梁武帝下詔讓他擔任黃門侍郎，他沒有赴任。他在宅內設立道場，每天六時禮拜懺悔，誦讀《法華經》。忽然在後半夜，他看見一位道人自稱是愿公（人名），容貌舉止非常奇異。稱呼庾詵為上行先生，授予香后離去。後來他臥病在床，驚醒后說：『愿公又來了，我不能久留。』全家人都聽到空中唱道『上行先生，已經往生彌陀凈土』。朝廷下詔追諡他為貞節處士。

王日休（人名）。龍舒人。考中進士。撰寫《六經訓傳》數十萬字。有一天，他把這些書都丟棄了，說：『這些都是業習，不是究竟的佛法。我應該成為西方極樂世界的歸宿。』於是他穿布衣，吃素食，一心念佛。每天拜佛一千次，直到深夜才睡覺。他曾經寫了《凈土文》十卷，簡明易懂，讀者沒有不信服的。一天晚上，他大聲唸佛。過了很久，忽然說：『佛來接我了。』屹然站立而化。當地人夢見兩個青衣童子引導他向西方而去。

房翥（人名）。突然死亡，進入冥府。

【English Translation】 English version: He referred to these places as Pure Land, Sukhavati (Pure Land). He established the Zhi'an High Monk Residence as a place to invite monks to discuss the Dharma. Since resigning from the position of Left Prime Minister and returning home, he became even more diligent in the Pure Land practice. In February of the fourth year of Jiading, he fell slightly ill and wrote a verse saying: 'The fragrance of the lotus comes from the Buddha-land, on the crystal ground there is no speck of dust. My heart is purer than that place, today I know from afar that a lotus flower has bloomed.' Three days later, when a monk came to inquire about his illness, he said: 'I am not greedy for life, nor am I afraid of death, I do not seek to be born in heaven, nor do I seek to be a human, I only seek to be born in the Pure Land.' After saying this, he sat in the lotus position and passed away. At that time, the sound of drums shook the sky, and the fragrance was rich and fragrant. Before his death, his sons, nephews, and people of the county had the same dream, dreaming that there were clouds in the sky, and Prime Minister Qian would be reborn in the Western Lotus Palace as the Compassionate Relief Bodhisattva. Wang Zhonghui (person's name), a native of Wuwei, served as a military counselor. Because Yang Jie (person's name) explained the Pure Land Dharma to him, he became more diligent in reciting the Buddha's name. Seven days before his death, he bid farewell to his old friends in advance, and passed away while sitting upright. At that time, Yang Jie was guarding Danyang, and dreamed that Wang Zhonghui came back to thank him, saying: 'I was instructed by you before, and now I can be reborn.' He bowed twice and left. Soon after, the obituary arrived.

Yu Shen (person's name), a native of Xinye. He ate vegetarian food, wore cloth clothes, and did not engage in industry. He was on good terms with Emperor Wu of Liang when he was young. Emperor Wu issued an edict for him to serve as a Yellow Gate Attendant, but he did not go. He established a temple in his house, repented and recited the Lotus Sutra six times a day. Suddenly in the middle of the night, he saw a Taoist who claimed to be Yuan Gong (person's name), whose appearance and demeanor were very strange. He called Yu Shen 'Superior Practice Gentleman' and gave him incense before leaving. Later, he was bedridden and woke up in shock, saying: 'Yuan Gong is here again, I cannot stay long.' The whole family heard the sound in the air chanting 'Superior Practice Gentleman, has already been reborn in Amitabha's Pure Land.' The imperial court issued an edict posthumously naming him the Chaste and Honorable Hermit.

Wang Rixiu (person's name), a native of Longshu. He passed the imperial examination. He wrote hundreds of thousands of words of 'Commentaries on the Six Classics'. One day, he discarded these books, saying: 'These are all karmic habits, not the ultimate Dharma. I should become the destination of the Western Paradise.' So he wore cloth clothes, ate vegetarian food, and single-mindedly recited the Buddha's name. He prostrated to the Buddha a thousand times a day, and did not sleep until late at night. He once wrote ten volumes of 'Pure Land Essays', which were simple and easy to understand, and readers could not help but believe in them. One night, he recited the Buddha's name loudly. After a long time, he suddenly said: 'The Buddha is coming to receive me.' He stood upright and passed away. The locals dreamed that two green-clothed boys were leading him to the west.

Fang Zhu (person's name). Died suddenly and entered the underworld.

王曰。據善簿。君曾勸一老人唸佛。彼已得生凈土。君乘此福亦合得生。翥曰。尚欲誦金剛經萬卷。既而放還。后卒償其愿。臨終異相。不違先報。

孫抃。武林人。號無諍居士(母龔氏別有傳)幼學易。因曰。易所以窮理盡性。何必區區為進取計。掩關晦跡居絕俗務。沙門守寧與之交。謂曰。白樂天以儒修身。以釋治性。君聞之乎。抃深契僧語。日閱華嚴金剛彌陀經。嘗夢至蓮池與清照亨律師同立其側。又夢一人持書金字梵體。讀之不解。人曰。請十三日齋耳。十二月十三日忽得疾。請妙光律師欲為祈禱。抃曰。生死已定何必禱之。乃與開導往生凈土之旨。即加趺作印西向坐化。翌日清照至為入龕歸庵。三日亦坐亡。應同立蓮池之讖。

王闐。四明慈溪人。號無功叟。凡禪林宗旨天臺教門無不洞達。著凈土自信錄。以明三身四土之旨。晚年專心念佛。西向加趺而化。異香滿室。焚龕獲舍利。如菽者百八粒。

孫忠。四明人。蔬食持戒蚤慕西方。于郡城東筑庵。鑿二池種白蓮。臨池建閣。月集道俗念佛。期以三日。後於病中請道俗百人鑿念。忽仰視虛空合掌問訊。手結雙印怡然而化。闔城皆聞天樂異香漸向西沒。二子相繼唸佛坐化。嘗因唸佛見佛身現空中。即白佛言。惟愿我佛少駐。使我二子同獲

【現代漢語翻譯】 現代漢語譯本 王某說：『根據善簿的記載，你曾經勸一位老人唸佛，他已經往生凈土。你憑藉這份功德也應當能夠往生。』翥回答說：『我還想誦《金剛經》一萬卷。』之後就被放回了。後來他實現了自己的願望，臨終時出現了奇異的景象，沒有違背先前的果報。

孫抃，武林人，號無諍居士（他的母親龔氏另有傳記）。他從小學習《易經》，因此說：『《易經》是用來探究事理、窮盡人性的，何必只爲了追求功名利祿呢？』於是他閉門謝客，隱居起來，斷絕世俗事務。沙門守寧與他交往，對他說：『白樂天用儒學修身，用佛學來治理心性，您聽說過嗎？』孫抃深契僧人的話，每天閱讀《華嚴經》、《金剛經》、《彌陀經》。他曾經夢到自己到了蓮池，與清照亨律師一同站在旁邊。又夢見一個人拿著書，書上的字是金色的梵文，他讀不懂。那人說：『請您參加十三日的齋會吧。』十二月十三日，他忽然得了疾病，請妙光律師來為他祈禱。孫抃說：『生死已經註定，何必祈禱呢？』於是為他開導往生凈土的宗旨。隨即他跏趺坐，結手印，面向西方坐化。第二天，清照律師趕到，為他入龕，送回庵中。三天後，清照律師也坐化了。應驗了兩人一同站在蓮池旁邊的預兆。

王闐，四明慈溪人，號無功叟。凡是禪宗的宗旨、天臺宗的教義，沒有不通達的。他著有《凈土自信錄》，用以闡明三身四土的宗旨。晚年專心念佛，面向西方跏趺坐化。異香充滿房間，焚化后得到舍利，像豆子一樣大小的有108粒。

孫忠，四明人，吃素持戒，早就仰慕西方凈土。他在郡城東邊建造庵，開鑿兩個池塘種植白蓮。在池塘邊建造樓閣，每月聚集道俗念佛，約定以三日為期。後來在生病期間，請道俗百人一起唸佛。忽然仰視虛空，合掌問訊，手結雙印，安詳地坐化。全城的人都聽到天樂，奇異的香味漸漸向西邊消失。他的兩個兒子相繼唸佛坐化。他曾經因爲念佛而見到佛身顯現在空中，就對佛說：『惟愿我佛稍作停留，使我的兩個兒子一同獲得（利益）。』

【English Translation】 English version King said: 'According to the Good Deeds Register, you once persuaded an old man to recite the Buddha's name, and he has already been reborn in the Pure Land. By virtue of this merit, you should also be able to be reborn.' Zhu replied: 'I still wish to recite the Diamond Sutra ten thousand times.' Afterwards, he was released. Later, he fulfilled his wish, and at the time of his death, extraordinary signs appeared, not violating his previous karmic retribution.

Sun Bian, a native of Wulin, was known as Layman Wuzheng (his mother, Gong, has a separate biography). He studied the Book of Changes from a young age, and therefore said: 'The Book of Changes is for investigating principles and exhausting human nature, why must we strive for fame and fortune?' So he closed his doors to guests, lived in seclusion, and cut off worldly affairs. The monk Shou Ning associated with him and said: 'Bai Letian cultivated himself with Confucianism and governed his nature with Buddhism. Have you heard of this?' Sun Bian deeply understood the monk's words and read the Avatamsaka Sutra, the Diamond Sutra, and the Amitabha Sutra every day. He once dreamed that he had arrived at the Lotus Pond and was standing beside Lawyer Qingzhao Heng. He also dreamed of a person holding a book with golden Sanskrit characters, which he could not understand. The person said: 'Please attend the thirteen-day fast.' On the thirteenth day of December, he suddenly fell ill and asked Lawyer Miaoguang to pray for him. Sun Bian said: 'Life and death are already determined, why pray?' So he enlightened him on the principles of rebirth in the Pure Land. Immediately, he sat in the lotus position, formed a mudra with his hands, and passed away facing west. The next day, Lawyer Qingzhao arrived, placed him in a coffin, and sent him back to the hermitage. Three days later, Lawyer Qingzhao also passed away while sitting. This fulfilled the omen of the two standing together by the Lotus Pond.

Wang Tian, a native of Cixi in Siming, was known as Old Man Wugong. He was thoroughly versed in the tenets of the Chan school and the doctrines of the Tiantai school. He wrote the 'Pure Land Self-Confidence Record' to clarify the principles of the Three Bodies and Four Lands. In his later years, he devoted himself to reciting the Buddha's name and passed away sitting in the lotus position facing west. A strange fragrance filled the room, and after cremation, he obtained relics, 108 of them, the size of beans.

Sun Zhong, a native of Siming, ate vegetarian food, observed the precepts, and had long admired the Western Pure Land. He built a hermitage east of the city, dug two ponds, and planted white lotuses. He built a pavilion by the pond and gathered monks and laypeople every month to recite the Buddha's name, agreeing to a period of three days. Later, during an illness, he asked a hundred monks and laypeople to recite the Buddha's name together. Suddenly, he looked up at the void, put his palms together in salutation, formed a double mudra with his hands, and passed away peacefully. The whole city heard heavenly music, and the strange fragrance gradually disappeared to the west. His two sons successively recited the Buddha's name and passed away while sitting. He once saw the Buddha's body appear in the air while reciting the Buddha's name, and said to the Buddha: 'I wish that my Buddha would stay a little longer, so that my two sons may also obtain (benefits).'

瞻禮。即走外尋二子歸。佛為駐立良久。後人因名其地曰駐佛巷(又有事蹟見久法華傳)。

咎定國號省齋。為州學諭。常唸佛讀凈土諸經。結西歸社以勸人。嘉泰初于小江慧光建凈土院。結石塔于池心。為鄉民火焚藏骨之所。印施唸佛圖。月二八集僧俗。就凈土院。諷觀經唸佛以為常。嘉定四年夢青童告曰。佛令召君。三日當生彼國。至日沐浴更衣。端坐唸佛而化。

樓汾。四明晝錦名門也。因兄寶洲究明佛理。每與沙門談道。汾必從旁樂聽。年二十二。忽得疾。乃一志西歸。謂父母曰。但得生凈土見佛。此道最高。仍令請僧說法開導諷觀經設像㡧對臥床。喜曰。真我師也。復請僧唸佛千聲。即曰。吾已身在西方。乃瞑目面西唸佛而化。

往生庶士傳

宋滿。隋時恒州人。唸佛以小豆記數。滿三十石。設齋慶贊。佛二大士化作三僧。至會乞食。滿曰。弟子愿生西方師來赴食。深副本心。事畢即見天花異香乘空而行。未久滿遂面西坐化。

高浩象。東平人。杜門靜坐專誦無量壽經。觀中泛紅蕖于玉沼。初未見佛。乃即華上傾心致敬。遙睇佛之金容光輝遠映。一夕見眾菩薩來迎。奄忽而化。

并州汾陽老人。於法忍山借房止宿。唸佛忽大光遍照。人見其登蓮臺而去。

鄭牧

【現代漢語翻譯】 現代漢語譯本 瞻禮，即四處尋找（像）丟失的兩個兒子（一樣尋求自性）。佛陀為此駐足良久。後人因此將該地命名為駐佛巷（又有相關事蹟記載於《久法華傳》中）。

咎定國，號省齋，擔任州學諭。他經常唸佛、讀誦凈土諸經，結成西歸社以勸導他人。嘉泰初年，在小江慧光寺建立凈土院，在池塘中心建造石塔，作為鄉民焚燒遺骨的地方。他印製並施捨唸佛圖，每月初二和十八聚集僧人和俗人，在凈土院諷誦《觀無量壽經》、唸佛，作為日常功課。嘉定四年，夢見青衣童子告知他說：『佛陀命令召見您，三天後您將往生彼國。』到了那天，他沐浴更衣，端坐唸佛而逝。

樓汾，是四明晝錦的望族子弟。因為他的哥哥寶洲深入研究佛理，經常與僧人談論佛法，樓汾必定在旁樂於傾聽。二十二歲時，忽然得了疾病，於是專心致志地想往生西方凈土。他告訴父母說：『只要能夠往生凈土見到佛陀，這就是最高的道。』於是請僧人說法開導，諷誦《觀無量壽經》，設定佛像，當僧人面對他的床鋪時，他高興地說：『這真是我的老師啊！』又請僧人唸佛千聲，隨即說：『我已經身在西方了。』於是閉上眼睛，面向西方唸佛而逝。

往生庶士傳

宋滿（Song Man），隋朝時恒州人。唸佛時用小豆來計數，積累了三十石小豆。於是設齋供養，慶賀讚歎。佛陀和兩位大士化作三位僧人，來到法會乞食。宋滿說：『弟子愿生西方，祈請師父前來赴食，深深符合弟子的本心。』事情完畢后，就看見天花飄落，異香瀰漫，乘空而去。不久，宋滿就面向西方坐化。

高浩象（Gao Haoxiang），東平人。閉門謝客，專心誦讀《無量壽經》。觀想中，紅色的荷花漂浮在玉石砌成的水池中。起初沒有見到佛陀，於是就在荷花上傾心致敬，遙望佛陀的金身，光輝遠遠照耀。一天晚上，看見眾多菩薩前來迎接，忽然就去世了。

并州汾陽的一位老人，在法忍山借了一間房子住宿。唸佛時忽然大放光明，人們看見他登上蓮花臺而去。

鄭牧

【English Translation】 English version Paying homage, means searching everywhere for the two lost sons (seeking one's own nature). Buddha paused there for a long time. Later generations named that place 'Zhu Fo Xiang' (Standing Buddha Lane) (more accounts can be found in 'Jiu Fahua Zhuan').

Jiu Dingguo (Jiu Dingguo), styled Shengzhai, served as an instructor at the prefectural school. He often recited the Buddha's name and read the Pure Land scriptures, forming the Western Rebirth Society to encourage others. In the early years of the Jiatai era, he established the Pure Land Monastery at Xiaojiang Huiguang Temple, building a stone pagoda in the center of the pond as a place for the villagers to cremate and store bones. He printed and distributed Amitabha images and gathered monks and laypeople on the second and eighteenth of each month at the Pure Land Monastery to chant the Contemplation Sutra and recite the Buddha's name as a daily practice. In the fourth year of the Jiading era, he dreamed of a green-robed boy who told him, 'The Buddha orders you to be summoned; in three days, you will be reborn in that land.' On that day, he bathed, changed his clothes, sat upright, recited the Buddha's name, and passed away.

Lou Fen (Lou Fen) was from a prominent family in Siming Zhoujin. Because his elder brother, Baozhou, deeply studied Buddhist principles and often discussed the Dharma with monks, Lou Fen would always listen attentively from the side. At the age of twenty-two, he suddenly fell ill and wholeheartedly desired to be reborn in the Western Pure Land. He told his parents, 'If I can be reborn in the Pure Land and see the Buddha, that is the highest path.' He then asked monks to preach the Dharma, chant the Contemplation Sutra, and set up Buddha images. When the monks faced his bed, he happily said, 'These are truly my teachers!' He then asked the monks to recite the Buddha's name a thousand times, and immediately said, 'I am already in the West.' Then he closed his eyes, faced west, recited the Buddha's name, and passed away.

Biographies of Commoners Reborn in the Pure Land

Song Man (Song Man) was from Hengzhou during the Sui Dynasty. He used small beans to count his recitations of the Buddha's name, accumulating thirty shi (a unit of dry measure) of beans. He then held a vegetarian feast to celebrate and praise. The Buddha and two great Bodhisattvas transformed into three monks and came to the gathering to beg for food. Song Man said, 'This disciple wishes to be reborn in the West; I pray that the teachers come to partake in the meal, deeply fulfilling my original intention.' After the event, he saw heavenly flowers falling and fragrant scents filling the air, ascending into the sky. Not long after, Song Man sat facing west and passed away.

Gao Haoxiang (Gao Haoxiang) was from Dongping. He closed his doors to guests and devoted himself to reciting the Infinite Life Sutra. In his contemplation, red lotuses floated on a jade pond. At first, he did not see the Buddha, so he wholeheartedly paid homage on the lotus, gazing afar at the Buddha's golden form, whose radiance shone from afar. One night, he saw many Bodhisattvas coming to greet him, and he suddenly passed away.

An old man from Fenyang in Bingzhou, borrowed a room at Mount Faren to stay. While reciting the Buddha's name, a great light suddenly shone everywhere, and people saw him ascend a lotus platform and depart.

Zheng Mu (Zheng Mu)

卿。滎陽人。舉家唸佛。唐開元中病篤。有勸進魚肉者。確乎不許。手執香爐求愿往生。忽異香蔚充。奄然長逝。舅尚書蘇颋夢寶池蓮開。牧卿坐其上。

張元祥。長安人。常唸佛不輟。一日催家人云。西方聖人待我齋畢同往凈土。及事訖。果索香火。加趺面西而化。

李知遙。長安人。率眾為五會念佛(唐大曆中。法照師于衡州開五會念佛。今李知遙為五會。應是師法于照。五會者。當是五日為一會也)忽出堂向空頂禮。空中有聲云。報汝李知遙功成果自招。引君往凈土同汝上金橋。即就床端坐而化。天香郁然。

元子平依京口觀音寺唸佛誦經。忽聞空中音樂。即西向坐化。異香數日不絕。

左伸。天臺人。從神照授菩薩戒。刻三聖像。誦法華三千四百部。金剛二萬過。后臥疾。命男沙門凈圓。唱法華首題。增受菩薩戒。夢三偉人立江皋召伸登舟。復請僧誦彌陀經。遽曰。我已見佛光。即端坐作印而逝。

范儼。家武林。讀法華經念彌陀佛常日不廢。忽見普賢菩薩來報當生凈土。越一夕佛菩薩來迎。家人聞其謙謝云。儼是何人實為難當。就座合掌而化。

孫良。家錢唐。隱居閱大藏。尤得華嚴之旨。嘗依大智律師受菩薩戒。日課佛萬聲。二十年不輟。忽語家人令請僧唸佛以助

【現代漢語翻譯】 現代漢語譯本 卿，滎陽人（今河南滎陽）。全家唸佛。唐開元年間，病重將死。有人勸他吃魚肉補身體，他堅決不答應。手持香爐，祈求往生西方極樂世界。忽然異香充滿房間，安詳去世。他的舅舅，時任尚書的蘇颋，夢見寶池中蓮花盛開，牧卿坐在蓮花之上。 張元祥，長安人（今陜西西安）。經常唸佛，從不間斷。一天，他催促家人說：『西方聖人等待我齋飯完畢，一同前往凈土。』等到齋飯完畢，果然索要香和火。然後結跏趺坐，面向西方而去世。 李知遙，長安人。帶領眾人進行五會念佛（唐大曆年間，法照禪師在衡州開創五會念佛。現在李知遙組織五會念佛，應該是傚法了法照禪師。五會，大概是五天舉行一次集會）。忽然走出佛堂，向空中頂禮膜拜。空中有聲音說：『告訴你李知遙，你的功德圓滿，這是你自己修來的福報。接引你前往凈土，一同登上金橋。』隨即在床上端坐而去世。天空中香氣濃郁。 元子平，在京口觀音寺（今江蘇鎮江）唸佛誦經。忽然聽到空中有音樂聲。隨即面向西方坐化。奇異的香氣持續了數日不散。 左伸，天臺人（今浙江天臺）。從神照處接受菩薩戒。雕刻三聖像（阿彌陀佛、觀世音菩薩、大勢至菩薩）。誦讀《法華經》三千四百部，《金剛經》二萬遍。後來臥病在床。命令他的兒子，沙門凈圓，唱誦《法華經》的題目。再次接受菩薩戒。夢見三位偉人站在江邊，召喚左伸登上船隻。他又請求僧人誦讀《彌陀經》。隨即說：『我已經看見佛光了。』然後端坐，結手印而去世。 范儼，家住武林（今浙江杭州）。讀誦《法華經》，唸誦阿彌陀佛，每天都不間斷。忽然看見普賢菩薩前來告知他將往生凈土。過了一夜，佛和菩薩前來迎接。家人聽到他謙虛推辭說：『范儼是什麼人，實在是不敢當。』隨即就座，合掌而去世。 孫良，家住錢唐（今浙江杭州）。隱居在家，閱讀大藏經。尤其精通《華嚴經》的旨意。曾經依止大智律師受菩薩戒。每天唸佛一萬聲，二十年從不間斷。忽然告訴家人，讓他們請僧人唸佛來幫助他。

【English Translation】 English version Qing, a native of Xingyang (present-day Xingyang, Henan), his whole family recited the Buddha's name. During the Kaiyuan period of the Tang Dynasty, he became critically ill. Someone advised him to eat fish and meat to recuperate, but he firmly refused. Holding an incense burner in his hands, he prayed to be reborn in the Western Pure Land. Suddenly, a strange fragrance filled the room, and he passed away peacefully. His uncle, Su Ting, who was then a minister, dreamed of lotuses blooming in a precious pond, with Mu Qing sitting on one of them. Zhang Yuanxiang, a native of Chang'an (present-day Xi'an, Shaanxi), constantly recited the Buddha's name without ceasing. One day, he urged his family members, saying, 'The Western sages are waiting for me to finish my vegetarian meal so that we can go to the Pure Land together.' After the meal was finished, he indeed asked for incense and fire. Then he sat in the lotus position, facing west, and passed away. Li Zhiyao, a native of Chang'an, led the people in the Five Assemblies of Buddha Recitation (During the Dali period of the Tang Dynasty, Master Fazhao initiated the Five Assemblies of Buddha Recitation in Hengzhou. Now Li Zhiyao is organizing the Five Assemblies, which should be modeled after Master Fazhao. The Five Assemblies probably means holding a gathering every five days). Suddenly, he walked out of the hall and prostrated in the air. A voice in the air said, 'Tell you, Li Zhiyao, your merits are complete, and this is the blessing you have cultivated yourself. We will guide you to the Pure Land and ascend the golden bridge together.' Then he sat upright on the bed and passed away. The fragrance in the sky was rich. Yuan Ziping recited the Buddha's name and chanted scriptures in Guanyin Temple in Jingkou (present-day Zhenjiang, Jiangsu). Suddenly, he heard music in the air. Then he sat facing west and passed away. The strange fragrance lasted for several days without dissipating. Zuo Shen, a native of Tiantai (present-day Tiantai, Zhejiang), received the Bodhisattva precepts from Shenzhao. He carved the images of the Three Saints (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). He recited the 'Lotus Sutra' three thousand four hundred times and the 'Diamond Sutra' twenty thousand times. Later, he fell ill and was bedridden. He ordered his son, the Shramana Jingyuan, to chant the title of the 'Lotus Sutra'. He received the Bodhisattva precepts again. He dreamed of three great men standing on the riverbank, summoning Zuo Shen to board a boat. He also asked the monks to recite the 'Amitabha Sutra'. Then he said, 'I have already seen the Buddha's light.' Then he sat upright, formed a mudra, and passed away. Fan Yan, lived in Wulin (present-day Hangzhou, Zhejiang). He read the 'Lotus Sutra' and recited Amitabha Buddha every day without interruption. Suddenly, he saw Samantabhadra Bodhisattva come to inform him that he would be reborn in the Pure Land. After one night, the Buddha and Bodhisattvas came to welcome him. His family heard him humbly decline, saying, 'Who is Fan Yan? I really don't deserve it.' Then he sat down, put his palms together, and passed away. Sun Liang, lived in Qiantang (present-day Hangzhou, Zhejiang). He lived in seclusion at home, reading the Tripitaka. He was especially proficient in the meaning of the 'Avatamsaka Sutra'. He once received the Bodhisattva precepts from Lawyer Dazhi. He recited the Buddha's name ten thousand times a day, without interruption for twenty years. Suddenly, he told his family to invite monks to recite the Buddha's name to help him.

往生。方半日望空合掌云。世尊菩薩已荷降臨。即退坐而化。

姚約。家霅川仙潭。潛心內典。有僧來謁。必遜居東道。謂不當以俗先僧也。覺海友師勸里人結凈業社。約實主其事。忽告友曰。久厭浮生不日西去。師可助我係念。友遂日與持誦。一日就座而化。既而夢于友曰。約已往生師之力也。友曰。欲從公游可乎。約曰。師世壽未盡。寺中景懿行當先至。閱月果終。懿蓋同社友也。

梅福。松江人。誦經持戒繫念凈土。臨終預知。即絕食飲水念勢至菩薩。至七日澡浴更衣。端坐告眾曰。勢至菩薩今來迎我。即座化去。

胡皓。家霅川。平時多作佛事。忽夢佛呼曰。汝可造屋迎我。皓乃往明因。建彌陀閣。以協此夢。臨終之夕忽云。佛放光照我。言訖而化。

唐世良。會稽人。持戒茹素唸佛禮拜。年老疾病猶不就枕。誦彌陀經十萬過。謂家人云。佛來接我。言訖作禮即便坐逝。欲別利行人。時在道味山。夜夢西方異光幡華天樂。空中聲云。唐世良已歸凈土。

陸偉。錢唐人。為州都掾。中年厭世唸佛。率眾結法華華嚴二社。各百許人。其法各人在家誦經一卷。日終就寺讀誦。終日而散。如是二十年。遂成大會。嘗手書法華華嚴楞嚴圓覺金剛金光明等經。晚年子孫彫落更無餘累。忽一

【現代漢語翻譯】 現代漢語譯本： 往生。某人於半日之間，望向天空合掌說道：『世尊（Śākyamuni，釋迦牟尼佛）菩薩（Bodhisattva）已經降臨。』說完便退回座位，坐化而去。 姚約。家住霅川（今浙江湖州一帶）仙潭。潛心研究佛經。有僧人來拜訪，必定謙讓地讓僧人走東邊的位置，認為不應該用世俗的禮節來對待僧人。覺海友師（法號）勸說鄉里人結成凈業社（唸佛求生凈土的團體），姚約實際主持此事。忽然告訴友師說：『長久厭倦這漂浮的人生，不久就要往生西方極樂世界了。』請友師幫助我係念（專心憶佛）。友師於是每天與他一起持誦佛號。一天，姚約坐著就圓寂了。之後，友師夢見姚約說：『我能夠往生，是仰仗您的力量啊。』友師說：『我想跟隨您一同前往可以嗎？』姚約說：『您的世壽還沒有盡，寺中的景懿（法號）應該會先到。』過了一個月，景懿果然去世了。景懿也是凈業社的社友。 梅福。松江（今上海松江）人。誦經持戒，一心念佛求生凈土。臨終前預知時至。於是斷絕飲食，專念勢至菩薩（Mahāsthāmaprāpta）。到第七天，沐浴更衣，端坐告訴眾人說：『勢至菩薩現在來迎接我了。』說完就坐化而去。 胡皓。家住霅川。平時經常做佛事。忽然夢見佛告訴他說：『你可以建造房屋來迎接我。』胡皓於是前往明因寺，建造彌陀閣（供奉阿彌陀佛的閣樓），以應和這個夢。臨終的晚上忽然說：『佛放光照耀我。』說完就去世了。 唐世良。會稽（今浙江紹興）人。持戒吃素，唸佛禮拜。年老生病也不躺在床上。誦唸《彌陀經》（Amitābha Sūtra）十萬遍。告訴家人說：『佛來接我了。』說完作禮，隨即坐著去世。爲了告別有緣人，當時在道味山。夜晚夢見西方出現奇異的光芒，幡旗鮮花，天樂鳴響。空中傳來聲音說：『唐世良已經迴歸凈土了。』 陸偉。錢唐（今浙江杭州）人。擔任州都掾（官職）。中年厭倦世事，開始唸佛。帶領眾人結成《法華經》（Lotus Sūtra）、《華嚴經》（Avataṃsaka Sūtra）兩個社團，每個社團大約一百多人。社團規定每個人在家誦經一卷，每天結束時到寺廟一起讀誦，整天如此然後解散。這樣持續了二十年，最終形成盛大的集會。曾經手抄《法華經》、《華嚴經》、《楞嚴經》（Śūraṅgama Sūtra）、《圓覺經》（Perfect Enlightenment Sūtra）、《金剛經》（Diamond Sūtra）、《金光明經》（Suvarṇaprabhāsa Sūtra）等經典。晚年子孫凋零，再也沒有其他牽掛。忽然有一天……

【English Translation】 English version: Wang Sheng. In half a day, he looked towards the sky, folded his palms, and said, 'The World-Honored One (Śākyamuni, the Buddha) and Bodhisattvas (Bodhisattva) have already descended.' After saying this, he retreated to his seat and passed away in meditation. Yao Yue. His home was in Xiacuan (area around Huzhou, Zhejiang today), Xiantan. He devoted himself to studying Buddhist scriptures. Whenever a monk came to visit, he would humbly offer the eastern seat, believing that one should not treat monks with secular etiquette. Juehai Youshi (Dharma name) encouraged the villagers to form a Pure Land Society (a group reciting Buddha's name seeking rebirth in the Pure Land), and Yao Yue effectively took charge of it. Suddenly, he told Youshi, 'I have long been weary of this floating life and will soon be going to the West.' Please help me with mindfulness of the Buddha (focusing the mind on the Buddha). Youshi then recited the Buddha's name with him daily. One day, Yao Yue passed away while seated. Later, Youshi dreamed that Yao Yue said, 'My rebirth was thanks to your help.' Youshi said, 'Is it possible for me to follow you?' Yao Yue said, 'Your lifespan is not yet exhausted; Jingyi (Dharma name) in the temple should arrive first.' A month later, Jingyi indeed passed away. Jingyi was also a member of the Pure Land Society. Mei Fu. A native of Songjiang (present-day Songjiang, Shanghai). He recited scriptures, observed precepts, and focused his mind on the Pure Land. He knew in advance when he would die. Therefore, he stopped eating and drinking, and single-mindedly recited the name of Mahāsthāmaprāpta Bodhisattva. On the seventh day, he bathed, changed his clothes, sat upright, and told everyone, 'Mahāsthāmaprāpta Bodhisattva is now here to welcome me.' After saying this, he passed away while seated. Hu Hao. His home was in Xiacuan. He often performed Buddhist rituals. Suddenly, he dreamed that the Buddha told him, 'You can build a house to welcome me.' Hu Hao then went to Mingyin Temple and built the Amitābha Pavilion (a pavilion dedicated to Amitābha Buddha) to fulfill this dream. On the night of his death, he suddenly said, 'The Buddha is emitting light to illuminate me.' After saying this, he passed away. Tang Shiliang. A native of Kuaiji (present-day Shaoxing, Zhejiang). He observed precepts, ate vegetarian food, recited the Buddha's name, and prostrated in worship. Even when old and sick, he would not lie in bed. He recited the Amitābha Sūtra (Amitābha Sūtra) one hundred thousand times. He told his family, 'The Buddha is coming to receive me.' After saying this, he made a bow and immediately passed away while seated. To bid farewell to those with karmic connections, he was at Daowei Mountain at the time. At night, he dreamed of strange lights, banners, flowers, and heavenly music appearing in the West. A voice in the air said, 'Tang Shiliang has returned to the Pure Land.' Lu Wei. A native of Qiantang (present-day Hangzhou, Zhejiang). He served as a state clerk. In middle age, he became weary of the world and began to recite the Buddha's name. He led the people to form two societies, the Lotus Sūtra (Lotus Sūtra) and Avataṃsaka Sūtra (Avataṃsaka Sūtra) societies, each with about a hundred people. The society stipulated that each person should recite one chapter of scripture at home, and at the end of the day, they would go to the temple to recite together, doing so all day and then dispersing. This continued for twenty years, eventually forming a grand gathering. He once hand-copied scriptures such as the Lotus Sūtra, Avataṃsaka Sūtra, Śūraṅgama Sūtra (Śūraṅgama Sūtra), Perfect Enlightenment Sūtra (Perfect Enlightenment Sūtra), Diamond Sūtra (Diamond Sūtra), and Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra). In his later years, his descendants dwindled, and he had no other attachments. Suddenly, one day...

日易衣端坐。唸佛而化。

李彥通。家會稽為鍛師。因開元繫念往預其會。忽悟世無常。歸心凈業。一朝得疾。遽云。我遊行凈土見二門扃鐍甚固。逡巡之際。見利行人開門引入。見蓮池樓閣佛菩薩眾。遂請睎經道果二行人。至臥榻前說法策道。舉家唸佛西向坐逝。

陸浚。家錢唐。少事公門。久之棄去。以凈土為業。預西湖繫念會。每對佛懺悔必至垂淚道友相見說凈業因緣。才十餘句。便悲咽感嘆。惟恐此生之不度。三昧之不成。往生之未諧。我佛之未見也。臨終得病。請圓凈律師說凈土法門諷觀經至上品。凈謂之曰。此時好去。浚曰。眾聖未齊且待少時。即起就竹床面西端坐。頃刻化去。

馮珉。上虞人。少事遊獵。有巨蛇為鄉民害。珉持槊往從之。見蛇在巖下與黃特相持。珉推巨石壓之。蛇竟死。后每思之慮蛇為怨對。乃求佛解釋。投志西方修懺唸佛。如是十載。一夕請同修社人。相助諷彌陀經唸佛號。次誦普賢懺罪偈愿往生偈。即端坐合掌而終。

潭州黃打鐵每用工時。常唸佛不絕。一日無病。托鄰人書偈云。日夜丁丁當當久煉成鋼。太平將近。我往西方。即座而化。

計公。四明桃源鐵工也。年將七十兩目喪明。里中昝學諭。以擘窠圖印施勸人唸佛。計公初受一圖念滿三十

【現代漢語翻譯】 現代漢語譯本： 日易衣（人名）整理好衣服端正坐好，唸佛后往生。

李彥通（人名），家住會稽，以打鐵為業。因為開元寺舉辦繫念法會而參與。忽然醒悟到世事無常，歸心於凈土法門。一天得了疾病，突然說：『我在凈土看見兩扇門緊緊關閉。徘徊之際，看見利行人（引導眾生修行的人）打開門引導我進入。看見蓮池樓閣和佛菩薩大眾。』於是請睎經（人名）和道果（人名）兩位修行人，到臥榻前說法開導。全家唸佛，他面向西方坐著往生。

陸浚（人名），家住錢唐。年輕時在官府做事，很久之後辭去。以修習凈土為事業。參與西湖繫念法會。每次面對佛像懺悔必定流淚，與道友相見談論修習凈業的因緣，才說了十幾句，便悲傷哽咽感嘆，只怕此生不能得度，三昧不能成就，往生不能如願，不能見到阿彌陀佛。臨終時得了疾病，請圓凈律師（人名）講解凈土法門，誦讀《觀無量壽經》到上品往生。圓凈律師對他說：『現在是往生的好時機。』陸浚說：『諸位聖眾還沒有到齊，請稍等片刻。』隨即起身到竹床上，面向西方端正坐好，頃刻間往生。

馮珉（人名），上虞人。年輕時喜歡遊獵。有一條大蛇被鄉民傷害，馮珉拿著長矛前去幫助鄉民。看見蛇在巖石下與黃特（人名）搏鬥。馮珉推動巨石壓住蛇，蛇最終死了。後來每每想到這件事，擔心蛇會報復。於是求佛解釋，立志西方，修習懺悔，唸佛。這樣過了十年。一天晚上，請同修社的人，幫助誦讀《彌陀經》，唸誦佛號，接著誦讀《普賢菩薩懺悔偈》和《愿往生偈》，隨即端正坐好，合掌而終。

潭州（地名）的黃打鐵（人名）每次工作時，常常唸佛不斷。一天沒有疾病，托鄰居寫下偈子說：『日夜丁丁當當，長久錘鍊成鋼。太平將要來臨，我往生西方。』隨即坐在座位上往生。

計公（人名），四明（地名）桃源（地名）的鐵匠。年紀將近七十歲，兩眼失明。里中的昝學諭（人名），用大字圖印施捨勸人唸佛。計公最初接受一張圖，念滿了三十

【English Translation】 English version: Ri Yi Yi (name of a person) tidied his clothes, sat upright, and passed away after reciting the Buddha's name.

Li Yantong (name of a person), lived in Kuaiji and worked as a blacksmith. He participated in the Nianfo (recitation of Buddha's name) Dharma assembly held at Kaiyuan Temple. He suddenly realized the impermanence of the world and devoted himself to the Pure Land practice. One day, he fell ill and suddenly said, 'I saw two doors tightly closed in the Pure Land. While hesitating, I saw a 'benefiting-being' person (someone who guides sentient beings to practice) open the door and lead me in. I saw lotus ponds, pavilions, and the assembly of Buddhas and Bodhisattvas.' Thereupon, he invited Xi Jing (name of a person) and Daoguo (name of a person), two practitioners, to come to his bedside to explain the Dharma and encourage him. His whole family recited the Buddha's name, and he passed away facing west.

Lu Jun (name of a person), lived in Qiantang. He worked in the government in his youth, but resigned after a long time. He devoted himself to the Pure Land practice. He participated in the Nianfo Dharma assembly at West Lake. Every time he repented before the Buddha image, he would shed tears. When he met with fellow practitioners, he would talk about the causes and conditions for cultivating Pure Land karma. After only a dozen sentences, he would sob and sigh, fearing that he would not be liberated in this life, that Samadhi (state of meditative consciousness) would not be achieved, that rebirth in the Pure Land would not be fulfilled, and that he would not see Amitabha Buddha. When he was dying, he fell ill and invited Lawyer Yuanjing (name of a person) to explain the Pure Land Dharma and recite the Contemplation Sutra to the highest level of rebirth. Lawyer Yuanjing said to him, 'Now is a good time to go.' Lu Jun said, 'The holy assembly has not yet arrived, please wait a moment.' Then he got up and went to the bamboo bed, sat upright facing west, and passed away in an instant.

Feng Min (name of a person), was from Shangyu. He enjoyed hunting in his youth. A large snake was harmed by the villagers, and Feng Min went to help the villagers with a spear. He saw the snake fighting with Huang Te (name of a person) under a rock. Feng Min pushed a large rock to crush the snake, and the snake eventually died. Later, he often thought about this and worried that the snake would seek revenge. So he sought the Buddha's explanation, resolved to go to the West, practiced repentance, and recited the Buddha's name. He did this for ten years. One night, he invited fellow practitioners to help recite the Amitabha Sutra and recite the Buddha's name, then recited the Samantabhadra Bodhisattva's Repentance Verse and the Vow of Rebirth Verse, and then sat upright, put his palms together, and passed away.

Huang Datie (name of a person) of Tanzhou (place name), a blacksmith, often recited the Buddha's name continuously while working. One day, without any illness, he asked a neighbor to write a verse saying, 'Day and night, ding ding dang dang, forging steel for a long time. Peace is coming, I am going to the West.' Then he passed away in his seat.

Ji Gong (name of a person), a blacksmith from Taoyuan (place name) in Siming (place name). He was nearly seventy years old and had lost his sight in both eyes. Zan Xueyu (name of a person) in the village, used large-character picture prints to encourage people to recite the Buddha's name. Ji Gong initially received a picture and recited it for thirty

六萬聲。念至四圖兩目瞭然。如是三載。念滿十七圖。一日唸佛忽氣絕。半日復甦曰。我見佛菩薩令分六圖與昝學諭。是勸導之首分。一圖與李二公。此是俵圖之人。囑其子往謝學諭。言訖沐浴西向坐逝。

徐六公。嘉興農夫也。翁婆蔬食設像繫念。如是四十年。屢夢遊凈土。預作一龕。臨行之日易布衣草屩。入龕端坐。頃之即曰。佛來迎我。泊然而化。

沈三郎。家臨安。商賈為業。晚年迴心唸佛。一日病請僧講彌陀經設尊像。日夕西顧。忽易衣而終。須臾縮膝欲起坐。二子以易龕為難。曳脛令直。經半日欲斂。忽舉手出帛被矍然而坐。舉家驚避。二子急前扶衛。恐其子曳脛以肘節捶之。子曰。助父坐脫耳。荼毗有白鶴二十九隻飛翔雲表。久之西去。

往生女倫傳

隋文帝皇后。心敬大乘常持佛號。臨終之夕異香滿宮。時尼大明與后最愛。每唸佛時。先著凈衣口含沉香。忽眾聞沉香氣滿室異常。頃之有光明如雲來迎。向西而去。

荊王夫人王氏。元祐中事西方甚精。恪獨一妾懈慢。夫人將逐之。其妾悲悔極加精進。一夕異香遍室。無疾而終。夫人忽夢。妾起居敘謝。因夫人訓責今獲往生。夫人曰。西方可往不。妾曰。但隨妾行。夫人隨之。見二池皆白蓮華。或榮或悴。妾曰。此皆世

【現代漢語翻譯】 現代漢語譯本 六萬聲。念至四圖兩目瞭然。如此三年。念滿十七圖。一日唸佛時忽然氣絕。過了半天才甦醒，說：『我見到佛菩薩，他們讓我把六圖分給昝學諭（勸導唸佛的帶頭人）。一圖分給李二公。這些人是負責分發佛像的人。』說完，囑咐他的兒子去感謝昝學諭。說完這些話，他沐浴后朝西坐著去世了。

徐六公。是嘉興的農民。老夫婦吃素，供奉佛像並一心念佛。這樣過了四十年。多次夢見遊歷凈土。預先做了一個龕。臨終那天，他換上粗布衣服和草鞋，進入龕中端坐。過了一會兒，他說：『佛來迎接我了。』說完就安詳地去世了。

沈三郎。家住在臨安，以經商為業。晚年開始誠心念佛。一天生病，請僧人講解《彌陀經》，並供奉佛像。日夜面向西方。忽然換好衣服就去世了。過了一會兒，他屈膝想要坐起來。他的兩個兒子覺得換龕很麻煩，就拉直了他的腿。過了半天，準備入殮時，他忽然舉起手，從被子里伸出來，驚醒般地坐了起來。全家都驚慌躲避。兩個兒子急忙上前攙扶。因為之前兒子拉過他的腿，他就用肘關節捶打兒子。兒子說：『我只是想幫助父親坐著往生罷了。』火化時，有二十九隻白鶴在雲中飛翔。很久之後才向西飛去。

往生女倫傳

隋文帝的皇后。內心敬重大乘佛法，經常持唸佛號。臨終的夜晚，整個宮殿都充滿了奇異的香味。當時有個尼姑叫大明，是皇后最喜愛的人。每次唸佛時，總是先穿上乾淨的衣服，口中含著沉香。忽然大家聞到沉香的氣味充滿整個房間，非常異常。一會兒，有光明像雲彩一樣來迎接，向西而去。

荊王夫人王氏。在元祐年間非常精進地修習西方凈土法門。她有個侍妾很懈怠。夫人想要趕走她。那個侍妾非常悲傷後悔，更加精進。一天晚上，奇異的香味充滿整個房間。她沒有生病就去世了。夫人忽然夢見，那個侍妾向她起居行禮並表示感謝。因為夫人的訓誡，她現在得以往生。夫人問：『西方凈土可以去嗎？』侍妾說：『只要跟隨我走。』夫人跟隨她，看見兩個池塘，裡面都是白色的蓮花，有的盛開，有的凋謝。侍妾說：『這些都是世

【English Translation】 English version Liu Wansheng. He recited until the four diagrams were clear to his eyes. He did this for three years, completing seventeen diagrams. One day, while reciting the Buddha's name, he suddenly stopped breathing. After half a day, he revived and said, 'I saw the Buddhas and Bodhisattvas, and they instructed me to distribute six diagrams to Zan Xueyu (the leader in encouraging recitation). Give one diagram to Li Ergong. These are the people responsible for distributing the images.' After speaking, he instructed his son to thank Zan Xueyu. After saying these words, he bathed, sat facing west, and passed away.

Xu Liugong was a farmer from Jiaxing. The elderly couple ate vegetarian food, enshrined an image, and focused their minds on reciting. They did this for forty years. They repeatedly dreamed of traveling to the Pure Land. They prepared a niche in advance. On the day of his passing, he changed into coarse cloth clothes and straw sandals, entered the niche, and sat upright. After a while, he said, 'The Buddha is coming to greet me.' He then passed away peacefully.

Shen Sanlang lived in Lin'an and worked as a merchant. In his later years, he turned his heart to reciting the Buddha's name. One day, he fell ill and invited a monk to lecture on the Amitabha Sutra and enshrined an image. He faced west day and night. Suddenly, he changed his clothes and passed away. After a while, he bent his knees, wanting to sit up. His two sons found it troublesome to change the niche, so they straightened his legs. After half a day, when preparing for the encoffining, he suddenly raised his hand, extended it from the blanket, and sat up as if startled. The whole family was frightened and avoided him. The two sons hurriedly stepped forward to support him. Because the son had pulled his leg earlier, he struck the son with his elbow. The son said, 'I just wanted to help my father pass away sitting up.' During the cremation, twenty-nine white cranes flew in the clouds. After a long time, they flew west.

Biographies of Women Reborn in the Pure Land

The Empress of Emperor Wen of the Sui Dynasty. She revered the Mahayana teachings and constantly chanted the Buddha's name. On the night of her passing, the entire palace was filled with an extraordinary fragrance. At that time, there was a nun named Daming, who was the Empress's favorite. Whenever she recited the Buddha's name, she would first put on clean clothes and hold agarwood in her mouth. Suddenly, everyone smelled the scent of agarwood filling the entire room, which was very unusual. After a while, there was a light like a cloud coming to greet her, and it went west.

Lady Wang, the wife of the Prince of Jing. During the Yuanyou era, she diligently practiced the Western Pure Land Dharma. She had a concubine who was lazy and negligent. The Lady wanted to expel her. The concubine was very sad and remorseful, and she became more diligent. One night, an extraordinary fragrance filled the entire room. She passed away without illness. The Lady suddenly dreamed that the concubine greeted her and expressed her gratitude. Because of the Lady's instructions, she was now able to be reborn in the Pure Land. The Lady asked, 'Is the Western Pure Land accessible?' The concubine said, 'Just follow me.' The Lady followed her and saw two ponds, both filled with white lotus flowers, some blooming and some withered. The concubine said, 'These are all the

間發心修西方人也。人間才發一念池中即生一花隨其勤墮榮悴各異。中有一花朝服而坐。其衣飄揚隨風消散。即見寶冠瓔珞莊嚴其身。妾曰。此楊杰也。又有一花朝服坐上。其花稍悴。曰此馬玗也。復前導數里。遙望金壇光明交徹。妾曰。此夫人化生處上品上生也。徐訪楊杰則已亡。馬玗則無恙。後夫人于生日秉爐焚香。觀音閣佇立而化(荊王楫徽宗之子)。

吳氏縣君。都官呂宏妻。宏因異僧勸發妙悟佛理。吳氏閱金剛經頌亦契空寂。夫婦齋戒四十年。吳氏忽見巨跡三雙。皆金蓮花。數日又見其膝。又數日見其身。數日見其面目。即佛菩薩三聖人也。及見殿閣境界清凈。男子人問彼。佛如何說法。曰我得眼通未得天耳。如是三年。一夕微恙。自言。吾將西歸。言訖而逝。嘗事觀音列瓶缶數十以水滿中。手持楊枝誦咒必見觀音放光。灌諸器中。病者飲之必愈。世因號觀音縣君。

蔡氏縣君。居武林。早年孀居。持經唸佛。每旦禮像。逾二十年。忽見金蓮花現空中。遽索平時修行課目。卷而懷之。安坐而逝。

馮氏。少師珣之女。承宣使陳思恭之妻。少多病。從慈受深禪師受教持齋。誦佛逾十年益精進。謂族黨曰。清凈界中失念至此。支那緣盡行即西歸。一夕語侍者曰。吾神遊凈土獲禮三聖。夫聞其

【現代漢語翻譯】 現代漢語譯本：有人在人世間發願修行往生西方凈土。此人在人間才生起一個念頭，七寶池中便會生出一朵蓮花，蓮花隨著此人精進或懈怠，而呈現出繁榮或凋謝的不同狀態。其中有一朵蓮花上，有一個人穿著朝服端坐。他的衣帶飄揚，隨著風漸漸消散，隨即顯現出寶冠瓔珞，莊嚴其身。侍妾說：『這是楊杰。』又有一朵蓮花上，也有人穿著朝服端坐，但那朵蓮花稍顯凋謝。侍妾說：『這是馬玗。』（眾人）再次向前走了幾里路，遠遠望見金壇光明交相輝映。侍妾說：『這是夫人化生的地方，屬於上品上生。』後來打聽楊杰，他已經去世了。而馬玗卻安然無恙。之後，夫人于生日那天，手持香爐焚香，在觀音閣前佇立，最終化去（荊王楫，宋徽宗的兒子）。 吳氏縣君（吳氏縣君，古代女性的封號）。是都官呂宏（呂宏，官名）的妻子。呂宏因為一位奇異僧人的勸導而領悟了精妙的佛理。吳氏閱讀《金剛經》並背誦，也契合了空寂的道理。夫婦二人齋戒了四十年。吳氏忽然看見三雙巨大的腳印，都是金蓮花。幾天後又看見了膝蓋，又過了幾天看見了身體，又過了幾天看見了面目。這就是佛、菩薩三聖人。以及看見了殿閣境界清凈。有男子問她：『佛是如何說法的？』她說：『我得到了眼通，但沒有得到天耳通。』這樣過了三年。一天晚上，她稍微有些不適，自言自語道：『我將要往生西方了。』說完就去世了。她曾經侍奉觀音菩薩，排列了幾十個瓶子，裝滿水。手持楊枝誦唸咒語，必定看見觀音菩薩放出光明，灌注到各個器皿中。病人喝了這些水，必定痊癒。世人因此稱她為觀音縣君。 蔡氏縣君（蔡氏縣君，古代女性的封號）。居住在武林（武林，地名）。早年守寡。持誦經文，唸佛。每天早晨禮拜佛像，超過了二十年。忽然看見金蓮花顯現在空中。她急忙索取平時修行的功課目錄，捲起來抱在懷裡，安然端坐而去世。 馮氏（馮氏，姓氏）。是少師珣（珣，人名）的女兒，承宣使陳思恭（陳思恭，官名）的妻子。從小多病。跟隨慈受深禪師（慈受深禪師，僧人法號）受教，持齋。誦經唸佛超過十年，更加精進。她對族人說：『在清凈的境界中失去了正念，才會來到這裡。我在支那（支那，古代對中國的稱呼）的緣分已盡，將要往生西方了。』一天晚上，她告訴侍者說：『我的神識遊歷凈土，有幸禮拜了三聖。』她的丈夫聽到了這些話。

【English Translation】 English version: There are people who aspire to cultivate and be reborn in the Western Pure Land. The moment a thought arises in the human realm, a lotus flower will bloom in the Seven Treasure Pond, its flourishing or withering varying according to the person's diligence or laziness. Among them, there is a lotus flower with a person sitting in court attire. His robes flutter and gradually dissipate in the wind, revealing a body adorned with jeweled crown and necklaces. The concubine said, 'This is Yang Jie (Yang Jie, a personal name).' Another lotus flower also has a person sitting in court attire, but that lotus flower appears slightly withered. The concubine said, 'This is Ma Yu (Ma Yu, a personal name).' (The group) continued for several miles, and from afar, they saw the golden altar shining brightly. The concubine said, 'This is where the lady is reborn, belonging to the highest level of the highest grade.' Later, they inquired about Yang Jie, and he had already passed away. But Ma Yu was safe and sound. Afterwards, on her birthday, the lady held an incense burner and burned incense, standing in front of the Guanyin Pavilion, and ultimately transformed (King Ji of Jing, son of Emperor Huizong of Song). Lady Wu (Lady Wu, an ancient title for women), the wife of Lu Hong (Lu Hong, an official title), who was a Du Guan. Lu Hong, due to the encouragement of an extraordinary monk, realized the profound Buddhist principles. Lady Wu read and recited the Diamond Sutra, also aligning with the principle of emptiness and tranquility. The couple observed a vegetarian diet for forty years. Lady Wu suddenly saw three pairs of giant footprints, all of golden lotus flowers. After a few days, she saw the knees, and after a few more days, she saw the body, and after a few more days, she saw the face. These were the three holy beings of Buddha and Bodhisattvas. And saw the pure realm of palaces and pavilions. A man asked her, 'How does the Buddha preach the Dharma?' She said, 'I have attained the divine eye, but not the divine ear.' This went on for three years. One night, she felt slightly unwell and said to herself, 'I am going to return to the West.' After saying this, she passed away. She used to serve Guanyin Bodhisattva, arranging dozens of bottles filled with water. Holding a willow branch and chanting mantras, she would surely see Guanyin Bodhisattva emit light, pouring into each vessel. Patients who drank this water would surely recover. Therefore, the world called her Lady Guanyin. Lady Cai (Lady Cai, an ancient title for women) lived in Wulin (Wulin, a place name). She became a widow early in life. She upheld the scriptures and recited the Buddha's name. Every morning, she prostrated before the Buddha image for more than twenty years. Suddenly, she saw a golden lotus flower appear in the sky. She hurriedly asked for the list of her usual cultivation practices, rolled it up, and held it in her arms, sitting peacefully and passing away. Lady Feng (Lady Feng, a surname) was the daughter of Shao Shi Xun (Xun, a personal name) and the wife of Chen Sigong (Chen Sigong, an official title), who was a Chengxuan Shi. She was often ill from a young age. She followed Chan Master Cisou Shen (Chan Master Cisou Shen, a monk's Dharma name) to receive teachings and observe a vegetarian diet. She recited scriptures and chanted the Buddha's name for more than ten years, becoming even more diligent. She said to her clan, 'Losing mindfulness in the pure realm is why I am here. My affinity with China (China, an ancient name for China) is exhausted, and I will return to the West.' One night, she told her attendant, 'My spirit has traveled to the Pure Land and had the honor of paying respects to the Three Saints.' Her husband heard these words.

語即相陪唸佛。右脅安臥而逝。三日之間妙香芬馥。

陸氏宜人家錢唐。朝請王玙妻。常誦法華晚年尤篤。凈土禮懺一會念佛萬聲。凡三十載因微疾忽聞天鼓自鳴。人方驚異。即面西端坐而化。兩手結印。續凈土傳陸師壽者即其侄也。

朱氏如一。欽成朱后之侄。歸於四明薛君。繡法華經一部十年而成。至化城喻針鋒綴舍利如粟連獲數十粒。一字一拜。禮法華者三。于經首題別緻八萬四千拜。誦法華經三月而通。刻擘窠圖勸人唸佛。滿十萬聲。所化二十萬人。獨朱氏。旦夜誦之不可以數。紹熙四年為寶幢藏繡經。迎歸南湖。飯千僧為慶贊。是年微疾。請僧唸佛。忽起加趺。薛君曰。吾家無是法。於是右脅吉祥而化家人夢乘彩雲向西而去。

樓氏慧靖。四明揚帥樓璹之孫。適寺簿周元卿。嘗披味傳燈發明見地。尤以凈業為真修。晚年被疾忽見蓮臺紫色化佛無數。異香滿室。以語家人亟令唸佛頃刻而化。

周氏妙聰。周元卿之女。每感母氏華臺往生之瑞。嘗誦經唸佛愿生安養。病中請僧行懺。自見其身著新凈衣在樓閣上作禮唸佛。謂家人曰。汝輩當勤修凈業。吾當于凈土待汝。即右脅吉祥向西而亡。

秦氏凈堅。家松江。厭惡女身與夫各處精持齋戒。閱華嚴經法華光明般若無虛日。晨昏修

【現代漢語翻譯】 現代漢語譯本：說完就一起唸佛，然後右側臥安詳去世。三天之內，美妙的香氣芬芳濃郁。

陸氏，是宜都人士，住在錢塘，是朝請王玙的妻子。她經常誦讀《法華經》，晚年尤其虔誠。以凈土法門禮拜懺悔，一次唸佛一萬聲，總共三十年。因為一點小病，忽然聽到天鼓自己鳴響。人們正在驚異的時候，她就面向西方端坐而逝，兩手結印。續《凈土傳》的陸師壽就是她的侄子。

朱氏如一，是欽成朱皇后的侄女，嫁給四明薛君。她繡制《法華經》一部，用了十年時間完成。在『化城喻』這一品，針尖綴上舍利，像小米一樣，連續獲得數十粒。她一字一拜，禮拜《法華經》三次，在經書開頭特別題寫了八萬四千拜。誦讀《法華經》三個月就通達了。她刻印擘窠大字圖，勸人唸佛，滿了十萬聲，所教化的人有二十萬。只有朱氏，從早到晚誦讀，數不清次數。紹熙四年，為寶幢藏繡經，迎回南湖，設齋飯供養一千僧人作為慶賀讚歎。這年得了小病，請僧人唸佛，忽然起身跏趺而坐。薛君說：『我們家沒有這種規矩。』於是她右脅吉祥臥而逝，家人夢見她乘著彩雲向西方而去。

樓氏慧靖，是四明揚帥樓璹的孫女，嫁給寺簿周元卿。她曾經閱讀《傳燈錄》，發明見地，尤其以修習凈土為真正的修行。晚年得了病，忽然看見蓮花寶座，紫色的化佛無數，奇異的香氣充滿房間。她把這件事告訴家人，趕緊讓人唸佛，頃刻間就去世了。

周氏妙聰，是周元卿的女兒。她常常感念母親乘坐蓮花寶座往生的祥瑞，經常誦經唸佛，願望往生安養凈土。生病期間，請僧人舉行懺悔儀式。她自己看見自己的身體穿著嶄新的乾淨衣服，在樓閣上作禮唸佛。她對家人說：『你們應當勤奮修習凈土法門，我將在凈土等待你們。』說完就右脅吉祥臥，面向西方去世了。

秦氏凈堅，家住松江。她厭惡女身，與丈夫分居，各自精進地持齋守戒。閱讀《華嚴經》、《法華經》、《光明經》、《般若經》，沒有一天虛度。早晚修習

【English Translation】 English version: Immediately after speaking, they recited the Buddha's name together, and then passed away peacefully lying on their right side. For three days, a wonderful fragrance filled the air.

Lady Lu, from Yi, resided in Qiantang and was the wife of Wang Yu, who held the title of Chaoqing. She frequently recited the 'Lotus Sutra,' especially devoutly in her later years. She practiced repentance in the Pure Land tradition, reciting the Buddha's name ten thousand times in each session, for a total of thirty years. Due to a minor illness, she suddenly heard heavenly drums sounding on their own. While people were marveling at this, she faced west, sat upright, and passed away, with her hands forming a mudra. Lu Shishou, the author of the sequel to 'Biographies of Pure Land Practitioners,' was her nephew.

Zhu Ruyi was the niece of Empress Zhu Qincheng, and married Xue Jun of Siming. She embroidered a copy of the 'Lotus Sutra,' which took her ten years to complete. In the 'Parable of the Magic City' chapter, she attached relics to the needle tips, resembling millet grains, and obtained dozens of them consecutively. She prostrated once for each character, paying homage to the 'Lotus Sutra' three times, and specially inscribed eighty-four thousand prostrations at the beginning of the sutra. She mastered the 'Lotus Sutra' after reciting it for three months. She carved large-character diagrams to encourage people to recite the Buddha's name, reaching a total of one hundred thousand recitations, and influenced two hundred thousand people. Zhu alone recited it day and night, countless times. In the fourth year of Shaoxi, she embroidered the sutra for the Baochuang Repository and welcomed it back to Nanhu, offering a vegetarian feast to a thousand monks as a celebration and praise. That year, she contracted a minor illness and requested monks to recite the Buddha's name. Suddenly, she rose and sat in the lotus position. Xue Jun said, 'Our family does not have this custom.' Thereupon, she passed away lying on her right side in the auspicious posture, and her family dreamed of her riding on colorful clouds towards the West.

Lou Huijing was the granddaughter of Lou Shu, the commander of Siming, and married Zhou Yuanqing, a temple registrar. She once studied the 'Transmission of the Lamp' and developed her understanding of the Dharma, especially regarding Pure Land practice as true cultivation. In her later years, she fell ill and suddenly saw lotus platforms, countless purple transformation Buddhas, and a strange fragrance filled the room. She told her family about this and urged them to recite the Buddha's name, and she passed away in an instant.

Zhou Miaocong was the daughter of Zhou Yuanqing. She often felt inspired by her mother's auspicious rebirth on a lotus platform. She frequently recited sutras and the Buddha's name, wishing to be reborn in the Land of Bliss. During her illness, she requested monks to perform repentance rituals. She saw herself wearing new, clean clothes, bowing and reciting the Buddha's name in a pavilion. She said to her family, 'You should diligently cultivate Pure Land practice, and I will wait for you in the Pure Land.' Immediately after speaking, she passed away lying on her right side in the auspicious posture, facing west.

Qin Jingjian lived in Songjiang. Disgusted with the female body, she separated from her husband and each diligently maintained a vegetarian diet and precepts. She read the 'Avatamsaka Sutra,' 'Lotus Sutra,' 'Golden Light Sutra,' and 'Prajna Sutra' without a day passing in vain. She practiced in the mornings and evenings

彌陀懺。日禮佛千拜。久之有光明入室中。面西唸佛安坐而化。

鄭氏凈安。家錢唐。唸佛誦經日無虛度。后得疾禱之於佛。聞空中聲云。汝行有期無得自怠。又見佛身金色。即奮身起面西端坐。令男僧義修諷阿彌陀經。倏然而化。其女夢母報曰吾已得生凈土。可說修師令知。

于佛子秦氏凈樂。家錢唐。其夫姓于。賣魚為業。有男販私商。常遭官事。秦氏愁苦。幾欲沉身於江。遇凈住寺照師。勸之曰。有此煩惱宿世怨家。枉自沉江不如唸佛。秦氏醒然迴心。即燼一指誓長齋三白。唸佛十年不怠。見一切人皆稱佛子。一日請戒行人諷觀經。每一觀誦佛千聲。至像觀忽焉而化。

四明黃氏。早喪夫歸父舍修凈業。臨終稱佛結印履地徐行。儼然立化。家人篩灰于地以驗生處。見蓮花一朵生於灰中。

錢唐袁氏。因往靈芝受菩薩戒。即斷暈酒進修凈業。一家皆服其化。二十年不渝初志。一日病中請圓凈律師說法。忽見佛菩薩眾現前。端坐而化。

錢唐陳氏媼。從靈芝受菩薩戒。專心念佛日課千拜。常有舍利散經案上。臨終見化佛來迎。顧旁人語未及半。已凝然不動矣。

武林王氏。常誦法華唸佛求度。一旦見菩薩大身住立空中。遂連聲稱菩薩高大菩薩高大。又云。恐女人足穢難升花臺

【現代漢語翻譯】 現代漢語譯本 彌陀懺（Mítuó Chàn，阿彌陀佛的懺悔法門）。每日禮佛千拜。時間長了，有光明進入房間中。面向西方唸佛，安詳坐化。

鄭氏凈安，家住錢唐（Qiántáng，今杭州）。唸佛誦經，每日不空過。後來得了疾病，向佛祈禱。聽到空中有聲音說：『你的修行有期限，不要懈怠。』又見到佛身金色。隨即奮身而起，面向西方端坐。讓兒子僧人義修諷誦《阿彌陀經》。忽然之間就去世了。她的女兒夢見母親告知說：『我已經得生凈土。可以告訴義修師讓他知道。』

于佛子秦氏凈樂，家住錢唐。她的丈夫姓于，以賣魚為業。有個兒子做販賣私鹽的生意，常常遇到官司。秦氏愁苦，幾次想要投江自盡。遇到凈住寺的照師，勸她說：『有這些煩惱，都是宿世的冤家。枉自投江，不如唸佛。』秦氏醒悟迴心，隨即燒掉一根手指，發誓長期吃齋，每日唸誦『三白』（指唸佛號、誦經、持咒），唸佛十年不懈怠。見到所有人都稱他們為佛子。一日，請戒行人諷誦《觀經》（《觀無量壽經》）。每觀誦一遍，唸佛千聲。到『像觀』時，忽然之間就去世了。

四明（Sìmíng，今寧波）黃氏，早年喪夫，回到父親家修行凈業。臨終時稱念佛號，結手印，在地上慢慢行走，安詳地站著去世了。家人在地上篩灰，用來驗證她往生的地方。見到一朵蓮花從灰中生出。

錢唐袁氏，因為前往靈芝（Língzhī，地名）受菩薩戒，隨即斷絕葷腥和酒，精進修行凈業。一家人都被她感化。二十年不改變最初的志向。一日，病中請圓凈律師說法。忽然見到佛菩薩眾出現在眼前，端坐而去世。

錢唐陳氏老婦，從靈芝受菩薩戒。專心念佛，每日功課是禮拜千次。常常有舍利散落在經書的案上。臨終時見到化佛前來迎接。回頭告訴旁邊的人，話還沒說完一半，就已經凝然不動了。

武林（Wǔlín，今杭州）王氏，常常誦《法華經》（《妙法蓮華經》），唸佛求往生。一旦見到菩薩巨大的身軀站立在空中，於是連聲稱念『菩薩高大，菩薩高大』。又說：『恐怕女人的腳不乾淨，難以登上蓮花臺。』

【English Translation】 English version Amitābha Repentance. Bowing to the Buddha a thousand times daily. After a long time, light entered the room. Facing west, reciting the Buddha's name, she passed away peacefully in a seated posture.

Zheng Shi Jing'an, lived in Qiantang (present-day Hangzhou). She recited the Buddha's name and scriptures, never wasting a day. Later, she fell ill and prayed to the Buddha. She heard a voice in the air saying, 'Your practice has a limited time, do not be lazy.' She also saw the Buddha's golden body. Immediately, she stood up and sat upright facing west. She had her son, the monk Yixiu, chant the Amitābha Sutra. Suddenly, she passed away. Her daughter dreamed that her mother told her, 'I have already been reborn in the Pure Land. You can tell Master Yixiu to let him know.'

Yu Fuzi Qin Shi Jingle, lived in Qiantang. Her husband's surname was Yu, and he made a living by selling fish. She had a son who traded in smuggled salt and often encountered official troubles. Qin Shi was worried and wanted to drown herself in the river several times. She met Master Zhao of Jingzhu Temple, who advised her, 'These troubles are karmic creditors from past lives. It is better to recite the Buddha's name than to drown yourself in vain.' Qin Shi woke up and turned back to her heart. She then burned off a finger, vowed to observe a long-term fast for three periods of white (referring to reciting the Buddha's name, chanting scriptures, and holding mantras), and recited the Buddha's name diligently for ten years. She addressed everyone as a 'Buddha-child'. One day, she asked a monk to chant the Visualization Sutra (the Sutra on Visualization of Amitāyus). For each visualization recited, she recited the Buddha's name a thousand times. When she reached the 'Image Contemplation', she suddenly passed away.

Huang of Siming (present-day Ningbo), lost her husband early and returned to her father's house to cultivate Pure Land practice. At the time of her death, she recited the Buddha's name, formed hand mudras, walked slowly on the ground, and passed away peacefully while standing. Her family sifted ashes on the ground to verify the place of her rebirth. They saw a lotus flower growing from the ashes.

Yuan of Qiantang, because she went to Lingzhi (place name) to receive the Bodhisattva precepts, she immediately cut off meat and alcohol and diligently cultivated Pure Land practice. Her whole family was influenced by her. She did not change her original aspiration for twenty years. One day, while ill, she asked Lawyer Yuanjing to preach the Dharma. Suddenly, she saw the Buddhas and Bodhisattvas appear before her, and she passed away in a seated posture.

Old woman Chen of Qiantang, received the Bodhisattva precepts from Lingzhi. She single-mindedly recited the Buddha's name, and her daily practice was to bow a thousand times. She often had sharira (relics) scattered on the table where she kept her scriptures. At the time of her death, she saw a transformation Buddha coming to greet her. She turned to tell the people beside her, but before she could finish half a sentence, she was already still and unmoving.

Wang of Wulin (present-day Hangzhou), often recited the Lotus Sutra (the Wonderful Dharma Lotus Flower Sutra) and recited the Buddha's name seeking deliverance. Once, she saw a large body of a Bodhisattva standing in the air, and then she repeatedly chanted 'Bodhisattva is tall, Bodhisattva is tall.' She also said, 'I am afraid that a woman's feet are unclean and difficult to ascend the lotus platform.'

。語畢而化。

四明孫氏。寡居齋戒。禮誦唸佛三十年不懈。手製衣衾鞋襪施僧不記其數。一日微恙。見異人立床前曰。宜勤精進。又夢八僧繞行懺室。身掛縵衣隨僧行道。遂沐浴凈衣。請僧行懺。于大眾前端坐誦經。至一心不亂。左手結印奄然而化。遠近皆聞空中奏樂。

上虞胡長婆李氏。夫喪后。日夜高聲誦彌陀經。凡十餘年。一旦有僧覆以緋蓋。告之曰。汝今月十五日夜子時去。問師何人。答曰。我是汝念者。婆遂會別諸親。至時果有異香光明。即端坐而逝。七日火化。齒如雪玉。舌如紅蓮。睛如蒲萄。皆精堅不壞。舍利不可以數。次日焚處生一花。如白罌粟然。

安吉王氏女。日誦彌陀觀音金剛諸經唸佛求度。母病亡。既斂惡血流滴。女發誓曰。若我孝心真實。愿臭氣不生。言訖流血即止。以舌舐漏處。絕無穢氣。父娶后室與同修凈業。女得疾請僧說凈土觀法。忽索衣吉祥而臥。手攬觀音手中幡。寂然不動。繼母篩灰于室以驗受生。見灰中印出蓮花數朵。

錢唐盛氏。日課觀經誦佛不輟。一日病中浴畢面西。問家人云。聞磬聲乎。凈土眾聖且至。已而合掌喜躍曰。佛菩薩已至。觀音手執金臺。如來接我登座。即奄然而化。

錢唐沈氏。唸佛十餘年。日加精進。命工畫八尺彌陀

【現代漢語翻譯】 現代漢語譯本：說完就圓寂了。

四明孫氏，寡居后齋戒，禮拜誦經唸佛三十年不懈怠，親手製作衣被鞋襪佈施給僧人，數量多得記不清。一天，稍微有些不舒服，看見一個奇異的人站在床前說：『應該勤奮精進。』又夢見八個僧人繞著懺悔室行走，自己身披縵衣跟隨僧人修行。於是沐浴更衣，請僧人舉行懺悔儀式，在大眾前端坐誦經，達到一心不亂的境界，左手結印安然而逝。遠近的人都聽到空中奏樂的聲音。

上虞胡長婆李氏，丈夫去世后，日夜高聲誦唸《彌陀經》，持續十餘年。有一天，有個僧人為她蓋上緋紅色的蓋布，告訴她說：『你將在本月十五日夜子時往生。』她問僧人是誰，僧人回答說：『我是你所念的（阿彌陀佛）。』李婆於是與各位親人告別，到時果然有異香和光明，就端坐而逝。七日後火化，牙齒像雪玉一樣，舌頭像紅蓮一樣，眼睛像葡萄一樣，都精堅不壞。舍利多得數不清。第二天，焚燒的地方生出一朵花，像白色的罌粟花一樣。

安吉王氏女，每日誦唸《彌陀經》、《觀音經》、《金剛經》等經典，唸佛求往生。母親病逝后，入殮時有惡血流出滴落。女兒發誓說：『如果我的孝心是真實的，愿臭氣不產生。』說完，流血立刻停止，用舌頭舔舐滲漏的地方，完全沒有穢氣。父親娶了後妻，與她一同修行凈業。女兒得了疾病，請僧人講解凈土觀法。忽然索要衣服，吉祥臥而睡，手裡拿著觀音菩薩手中的幡，寂然不動。繼母在房間里篩灰來驗證她是否往生，看見灰中印出蓮花數朵。

錢唐盛氏，每日按功課誦唸《觀經》，唸佛不間斷。一天生病，沐浴完畢後面向西方，問家人說：『聽到磬聲了嗎？凈土的眾多聖眾將要到來。』不久合掌，歡喜跳躍地說：『佛菩薩已經到了，觀音菩薩手持金臺，如來佛接我登上蓮座。』說完就安然而逝。

錢唐沈氏，唸佛十餘年，每天更加精進，請工匠畫八尺高的阿彌陀佛像。

【English Translation】 English version: After saying this, he passed away peacefully.

Sun of Siming, after becoming a widow, observed vegetarianism and precepts, diligently reciting scriptures and chanting Buddha's name for thirty years without懈怠(xie dai:slacking). She personally made clothes, quilts, shoes, and socks to donate to monks, the number of which she couldn't remember. One day, feeling slightly unwell, she saw an extraordinary person standing in front of her bed, saying, 'You should diligently strive forward.' She also dreamed of eight monks walking around the repentance chamber, and she, wearing a 'man yi' (縵衣: a type of monastic robe), followed the monks in their practice. Thereupon, she bathed and changed into clean clothes, invited monks to perform a repentance ceremony, and sat upright at the front of the assembly, reciting scriptures. Reaching the state of 'yi xin bu luan' (一心不亂: single-mindedness), she formed a mudra with her left hand and passed away peacefully. People near and far heard music playing in the sky.

Li of Shangyu, known as Hu Chang Po, after her husband's death, recited the 'Amitabha Sutra' loudly day and night for more than ten years. One day, a monk covered her with a scarlet canopy and told her, 'You will depart on the fifteenth night of this month at midnight.' She asked the monk who he was, and he replied, 'I am the one you recite (Amitabha Buddha).' Li Po then bid farewell to her relatives. At the appointed time, there was indeed an extraordinary fragrance and light, and she passed away peacefully while sitting upright. Seven days later, she was cremated. Her teeth were like snow-white jade, her tongue like a red lotus, and her eyes like grapes, all of which were solid and indestructible. The 'sarira' (舍利: relics) were too numerous to count. The next day, a flower grew at the cremation site, resembling a white poppy.

The daughter of Wang of Anji, daily recited the 'Amitabha Sutra', 'Guanyin Sutra', 'Diamond Sutra', and other scriptures, chanting Buddha's name seeking rebirth in the Pure Land. After her mother passed away from illness, foul blood flowed and dripped during the encoffining. The daughter vowed, 'If my filial piety is genuine, may no foul odor arise.' As soon as she finished speaking, the bleeding stopped immediately. She licked the leaking area with her tongue, and there was no foul odor at all. Her father married a second wife, and she cultivated the Pure Land practice together with her. The daughter fell ill and requested a monk to explain the Pure Land contemplation method. Suddenly, she asked for clothes, lay down in the 'ji xiang wo' (吉祥臥: auspicious sleeping posture), and held the banner in the hand of 'Guanyin' (觀音: Avalokitesvara) in her hand, remaining still and silent. The stepmother sifted ashes in the room to verify her rebirth, and saw several lotus flowers imprinted in the ashes.

Sheng of Qiantang, daily performed her prescribed recitation of the 'Contemplation Sutra' and chanted Buddha's name without ceasing. One day, while ill, she bathed and faced west, asking her family, 'Do you hear the sound of the 'qing' (磬: a type of chime)? The many saints of the Pure Land are about to arrive.' Soon after, she joined her palms together, joyfully exclaiming, 'The Buddhas and Bodhisattvas have arrived. 'Guanyin' (觀音: Avalokitesvara) is holding a golden platform, and the 'Tathagata' (如來: Thus Come One) is receiving me to ascend the seat.' Then she passed away peacefully.

Shen of Qiantang, chanted Buddha's name for more than ten years, increasing her diligence daily. She commissioned a craftsman to paint an eight-foot-tall image of 'Amitabha' (彌陀: Amitabha).

像。病中安設床前。欣然曰。我何多幸。即請僧唸佛相助。忽曰。見一僧長大授我金座。遂座前方執錦褥角。其座即行。恐有障緣。望眾更爲念佛。眾皆勇猛厲聲。良久復云。唸佛功德已登金臺。此去不回矣。即瞑目而逝。

長安姚婆。因範行婆勸唸佛。臨終見佛菩薩來迎。婆言。未與范婆相別。請暫駐少時。須臾范至。佛尚住空中。具言所見勝異。執手而化。

汾陽約山翁婆。每日嗟嘆。世間無常無一可樂。月晦必請僧二員永夜唸佛。翌旦設齋婆手自營辦。臨終之夕。咸見佛光入室。寶蓋覆于庭上。婆忽遷化。

汾陽裴氏女。專心念佛。以小豆為數。積滿十三石。報盡之日。索火燒香。口云。佛以花臺與我。今當往生。

汾陽溫靜文妻。病在床上。夫勸令唸佛。二年不絕聲。謂夫曰。我已見凈土佛菩薩。后月當去。至期見金蓮花如日輪。

醴泉孟氏女。久纏重病。沙門勸令唸佛三年。謂夫曰。可急報諸親令來相送。暨畢集女焚香與眾唸佛。見空中執錫沙門曰。汝當往生。已而佛菩薩至幡華排空。忽然遷化。

汾陽梁氏女。兩目俱盲。遇沙門勸令唸佛。越三年雙目開明。后忽見佛菩薩幡蓋來迎。即日命終。

唸佛道者陳氏。賾禪師之母。師住廣平普會。迎侍方丈東室。翦

【現代漢語翻譯】 現代漢語譯本： 像某人。病中在床前安設床位。高興地說：『我多麼幸運啊！』隨即請僧人唸佛相助。忽然說：『看見一位高大的僧人授予我金座。』於是坐在前方，手執錦褥的角。那金座隨即移動。恐怕有障礙，希望各位更加努力唸佛。』眾人皆勇猛高聲唸佛。過了很久，又說：『唸佛的功德已經登上金臺，此去不再回來了。』隨即閉上眼睛去世。

長安的姚婆（Yao Po），因為範行婆（Fan Xing Po）勸她念佛，臨終時看見佛和菩薩前來迎接。姚婆說：『還沒和范婆告別，請暫且停留一會兒。』不久范婆趕到，佛還停留在空中。姚婆詳細說了所見到的殊勝景象，握著范婆的手去世了。

汾陽的約山翁（Yue Shan Weng）和他的妻子，每天嗟嘆，世間無常，沒有一件值得快樂的事情。每月月末必定請兩位僧人徹夜唸佛。第二天早上準備齋飯，妻子親手操辦。臨終的晚上，都看見佛光進入房間，寶蓋覆蓋在庭院上。妻子忽然去世。

汾陽的裴氏女（Pei Shi Nu），專心念佛，用小豆計數，積滿了十三石（dan，計量單位）。壽命將盡的那天，索要火來燒香，口中說：『佛用花臺給我，現在應當往生。』

汾陽的溫靜文（Wen Jing Wen）的妻子，生病在床上，丈夫勸她念佛，兩年不間斷。她對丈夫說：『我已經看見凈土的佛和菩薩，下個月應當離去。』到了約定的日子，看見金蓮花像太陽一樣。

醴泉的孟氏女（Meng Shi Nu），長期被重病纏身，沙門勸她念佛三年。她對丈夫說：『可以趕緊通知各位親戚來送我。』等到大家到齊后，孟氏女焚香和大家一起唸佛，看見空中拿著錫杖的沙門說：『你應當往生。』不久，佛和菩薩到來，幡華佈滿天空，忽然去世。

汾陽的梁氏女（Liang Shi Nu），兩隻眼睛都瞎了，遇到沙門勸她念佛，過了三年，雙眼恢復光明。後來忽然看見佛、菩薩和幡蓋前來迎接，當天就去世了。

唸佛道者陳氏（Chen Shi），是賾禪師（Ze Chan Shi）的母親。賾禪師住在廣平普會（Guangping Puhui），迎接母親住在方丈東室，剪...

【English Translation】 English version: Someone like this. While ill, a bed was set up in front of the bed. He happily said, 'How fortunate I am!' Then he asked monks to chant Buddha's name to assist him. Suddenly, he said, 'I saw a tall monk grant me a golden seat.' So he sat in front, holding the corner of the brocade cushion. The seat then moved. Fearing obstacles, he hoped everyone would chant Buddha's name more diligently. The crowd chanted Buddha's name vigorously and loudly. After a long time, he said again, 'The merit of chanting Buddha's name has already ascended to the golden platform; I will not return from here.' Then he closed his eyes and passed away.

Yao Po (Yao Po) of Chang'an, because Fan Xing Po (Fan Xing Po) advised her to chant Buddha's name, saw the Buddha and Bodhisattvas coming to greet her at the time of her death. Yao Po said, 'I haven't said goodbye to Fan Po yet, please stay for a while.' Soon Fan Po arrived, and the Buddha was still in the air. Yao Po described in detail the auspicious sights she had seen, held Fan Po's hand, and passed away.

Yue Shan Weng (Yue Shan Weng) and his wife of Fenyang sighed every day, lamenting that the world is impermanent and there is nothing to be happy about. At the end of each month, they would invite two monks to chant Buddha's name all night. The next morning, the wife would personally prepare the vegetarian meal. On the night of her death, they both saw the Buddha's light entering the room and a jeweled canopy covering the courtyard. The wife suddenly passed away.

The daughter of the Pei family (Pei Shi Nu) of Fenyang, single-mindedly chanted Buddha's name, using small beans to count, accumulating thirteen dan (unit of measurement). On the day her life was about to end, she asked for fire to burn incense, saying, 'The Buddha is giving me a flower platform; now I should be reborn in the Pure Land.'

The wife of Wen Jing Wen (Wen Jing Wen) of Fenyang, was sick in bed. Her husband advised her to chant Buddha's name, which she did continuously for two years. She said to her husband, 'I have already seen the Buddhas and Bodhisattvas of the Pure Land; I should be leaving next month.' On the appointed day, she saw a golden lotus flower like the sun.

The daughter of the Meng family (Meng Shi Nu) of Liquan, had been suffering from a serious illness for a long time. A Shramana advised her to chant Buddha's name for three years. She said to her husband, 'Quickly inform all the relatives to come and see me off.' When everyone had arrived, the daughter of the Meng family burned incense and chanted Buddha's name with everyone, and saw a Shramana holding a tin staff in the air, saying, 'You should be reborn in the Pure Land.' Soon after, the Buddhas and Bodhisattvas arrived, with banners and flowers filling the sky, and she suddenly passed away.

The daughter of the Liang family (Liang Shi Nu) of Fenyang, was blind in both eyes. She met a Shramana who advised her to chant Buddha's name. After three years, her eyes regained their sight. Later, she suddenly saw the Buddhas, Bodhisattvas, banners, and canopies coming to greet her, and she passed away that day.

The Buddhist practitioner Chen Shi (Chen Shi), was the mother of Zen Master Ze (Ze Chan Shi). Zen Master Ze lived in Guangping Puhui (Guangping Puhui), and welcomed his mother to live in the east room of the abbot's quarters, cutting...

發為出家相。朝夕唸佛。四眾稱為道者。后病中集緇素鳴磬唸佛。兩日忽合掌瞻像。泊然而化。明日頂溫面色鮮白。師前一日夢母謂曰。我見尼師十餘來相召。師應之曰。此往生之祥。言已坐滅。面色變白。至是果然。

吳興陳氏。受持齋戒。誦法華五千部。金剛彌陀諸經各一藏。唸佛滿三十年。一日不食。家人問欲何所須。答云。欲求見佛。言訖右脅而化。

會稽胡氏凈安。禮阿彌陀佛八萬四千相好者四會。偶微疾。見佛來迎。安庠坐逝。路人聞空中樂聲隱隱西去。

錢唐孫氏女。常唸佛持咒。因病請清照律師至。謂曰。久病厭世愿求往生。師為談凈土因緣大喜。至夜夢師持藥一盞。服之流汗。身心輕安。三日後語侍人曰。迦葉尊者來此。好金蓮華座。即瞑目結印而化。

仁和郭氏妙圓。長齋唸佛。誦法華彌陀經及二懺。常諦觀落日對想西方。忽空中告云。郭妙圓決生凈土。清照亨律師。即其兄。嘗往寺中建繫念會。作百僧齋莊嚴凈土。臨終之際請亨師說法。求佛接引。即時端坐凝然不動。

周行婆。家太平州。蚤年唸佛專注。一夕互跪唸佛。泊然而化。鄰人見數僧自婆家出引婆騰空而去。

錢唐龔氏。晝夜唸佛誦彌陀經。偶得疾。請亨律師指示西歸。講說未終端坐而化。老

【現代漢語翻譯】 現代漢語譯本： 剃髮出家，現出僧人形象。早晚唸誦佛號，被四眾弟子尊稱為『道者』。後來生病期間，召集僧俗兩眾敲擊磬，一同唸佛。過了兩天，忽然合掌瞻仰佛像，安詳地去世了。第二天，頭頂溫暖，面色鮮潤潔白。『師』的前一天夢見母親告訴她說：『我看見尼師十多人前來召喚。』『師』迴應說：『這是往生的祥瑞之兆。』說完就坐化了，面色變得蒼白。到這時果然應驗了。

吳興的陳氏，受持齋戒，誦讀《法華經》五千部，《金剛經》、《彌陀經》等各種經典各一部。唸佛滿了三十年。有一天不吃飯，家人問她想要什麼。回答說：『想要見佛。』說完就右脅臥著去世了。

會稽的胡氏，法名凈安，禮拜阿彌陀佛八萬四千種相好，共四次。偶然得了小病，看見佛來迎接。安詳地坐著去世了。路人聽見空中音樂聲隱隱約約向西而去。

錢塘孫氏女，經常唸佛持咒。因病請清照律師來。她說：『久病厭世，希望求得往生。』律師為她講述凈土的因緣，她非常高興。到了晚上，夢見律師拿著一盞藥。服下後流汗，身心輕快安寧。三天後告訴侍奉的人說：『迦葉尊者來到這裡，有好漂亮的金色蓮花座。』隨即閉上眼睛，結跏趺坐而去世。

仁和郭氏，法名妙圓，長期吃素唸佛，誦讀《法華經》、《彌陀經》以及兩種懺法。經常仔細觀看落日，對著落日想像西方極樂世界。忽然空中傳來聲音說：『郭妙圓決定往生凈土。』清照亨律師，是她的哥哥。曾經前往寺廟中建立繫念法會，做百僧齋，莊嚴凈土。臨終之際，請亨律師說法，祈求佛來接引。當時就端正地坐著，凝神不動。

周行婆，家住太平州。早年唸佛專注。一天晚上互相跪著唸佛，安詳地去世了。鄰居看見幾位僧人從周行婆家出來，引領著周行婆騰空而去。

錢塘龔氏，日夜唸佛誦讀《彌陀經》。偶然得了疾病，請亨律師指示往生西方的方法。講說還沒有結束，就端坐而化。老

【English Translation】 English version: She shaved her head and took on the appearance of a renunciate. Morning and evening, she recited the Buddha's name and was called 『Dao Zhe』 (one who pursues the path) by the fourfold assembly. Later, during an illness, she gathered monks and laypeople to strike the chime and recite the Buddha's name together. After two days, she suddenly joined her palms and gazed at the Buddha image, passing away peacefully. The next day, the crown of her head was warm, and her complexion was fresh and white. The day before, the 『teacher』 dreamed that her mother told her, 『I saw more than ten nuns coming to summon me.』 The 『teacher』 responded, 『This is an auspicious sign of rebirth in the Pure Land.』 After saying this, she passed away in a seated posture, and her complexion turned pale. This indeed came to pass.

The Chen family of Wuxing observed precepts and practiced abstinence, reciting the 『Lotus Sutra』 five thousand times, and the 『Diamond Sutra,』 『Amitabha Sutra,』 and other scriptures each once in their entirety. She recited the Buddha's name for thirty years. One day, she did not eat. Her family asked her what she needed. She replied, 『I wish to see the Buddha.』 After saying this, she passed away lying on her right side.

Hu Jing'an of Kuaiji, whose Dharma name was Jing'an, prostrated to the eighty-four thousand marks and characteristics of Amitabha Buddha four times. She contracted a minor illness and saw the Buddha coming to welcome her. She passed away peacefully in a seated posture. Passersby heard the sound of music in the air faintly going westward.

The daughter of the Sun family of Qiantang often recited the Buddha's name and held mantras. Due to illness, she invited the Vinaya Master Qingzhao to come. She said, 『I am tired of the world due to my long illness and wish to seek rebirth in the Pure Land.』 The master explained the causes and conditions of the Pure Land to her, and she was very happy. That night, she dreamed that the master was holding a cup of medicine. After taking it, she sweated, and her body and mind felt light and peaceful. Three days later, she told the attendants, 『Venerable Kashyapa has come here, with a beautiful golden lotus seat.』 Then she closed her eyes, formed a mudra, and passed away.

Guo Miaoyuan of Renhe, whose Dharma name was Miaoyuan, practiced vegetarianism and recited the Buddha's name for a long time, reciting the 『Lotus Sutra,』 『Amitabha Sutra,』 and the two repentance ceremonies. She often carefully observed the setting sun and contemplated the Western Pure Land. Suddenly, a voice in the air announced, 『Guo Miaoyuan is destined to be reborn in the Pure Land.』 The Vinaya Master Qingzhao Heng was her elder brother. He once went to the temple to establish a mindfulness practice assembly, made offerings to a hundred monks, and adorned the Pure Land. At the time of her death, she asked Master Heng to expound the Dharma and requested the Buddha to receive her. At that moment, she sat upright, still and unmoving.

Zhou Xingpo lived in Taiping Prefecture. In her early years, she focused on reciting the Buddha's name. One night, she knelt and recited the Buddha's name, passing away peacefully. Neighbors saw several monks coming out of Zhou Xingpo's house, leading Zhou Xingpo into the sky and departing.

Gong of Qiantang recited the Buddha's name and recited the 『Amitabha Sutra』 day and night. She contracted an illness and invited Master Heng to instruct her on how to return to the West. Before the explanation was finished, she passed away in a seated posture. Old

妾干氏亦唸佛不輟。一夕夢龔氏告曰。我已得生矣。汝后七日亦當往生。至期果逝。

嘉禾鐘婆。日誦彌陀經十卷。余時念佛。二十年為常課。一日語其子曰。見大白蓮華無數。一婦人端正好衣立我前。又眾僧在此何以供養。子云不見。遂無語端坐聳身而化。

潮山黃婆。持金剛法華專心念佛。暑中忽得痢疾。但飲水不食。鄰庵沙門善修常建唸佛會。婆病中欲請修。修夢婆來。謂曰。將往西方。修未以為異。越二日婆西向唸佛十聲。端坐而化。遠近皆見紅霞覆婆之屋。

霅川朱氏。唸佛三十年。每讀金剛經以為聖賢在此不敢踞坐。后忽不食四十日。唯飲水唸佛。先夢三僧入室各執蓮華謂曰。我先為汝種此蓮華。汝卻歸來。既覺喜悅。乃請僧眾唸佛為助即就座而化。

四明凈心女。不知姓。刺血自畫佛菩薩三聖像于羅木板凡一千片。普散與人。上有正信女凈心題云。愿所修凈業速獲成就。不入母胎化生蓮沼。后不知所終。

嘉禾周氏。適庶民孫氏。同翁婆常時念佛。感室中佛像有光如螢。或現鮮華。或現佛菩薩像。三時必聞天樂或空中誦經聲。

常熟陶氏。寡居常持普門品。夢白衣人授以蓮華令食之。又夢梵僧授以彌陀經。覺即能誦不假師授。一夕帳幌光明有彌陀像立經函上。每

【現代漢語翻譯】 現代漢語譯本：妾干氏也念佛不止。一天晚上夢見龔氏告訴她說：『我已經往生了。你七天後也應當往生。』到了日期果然去世。 嘉禾的鐘婆，每天誦讀《彌陀經》十卷，其餘時間唸佛，二十年如一日。一天告訴她的兒子說：『看見無數的大白蓮花，一個端莊的婦人穿著整齊的衣服站在我面前。又有眾僧在這裡，要如何供養？』兒子說沒看見。於是她不再說話，端坐著，聳身而化。 潮山的黃婆，持誦《金剛經》、《法華經》，專心念佛。夏天得了痢疾，只喝水不吃東西。鄰近庵的沙門善修經常舉辦唸佛會。黃婆生病時想請善修來。善修夢見黃婆來了，對他說：『我將要往生西方了。』善修沒有覺得奇怪。過了兩天，黃婆面向西方唸佛十聲，端坐而化。遠近的人都看見紅霞覆蓋著黃婆的房屋。 霅川的朱氏，唸佛三十年。每次讀《金剛經》，都認為聖賢在此，不敢坐著。後來忽然不吃東西四十天，只喝水唸佛。先前夢見三個僧人進入房間，各自拿著蓮花，說：『我們先為你種下這些蓮花，你之後會回來的。』醒來後感到喜悅。於是請僧眾唸佛幫助她，她就坐在座位上化去。 四明的凈心女，不知道姓氏。刺血親自畫佛菩薩三聖像在羅木板上，共一千片，普遍分發給人們。上面有正信女凈心題寫道：『愿所修的凈業迅速獲得成就，不入母胎，化生在蓮花池中。』後來不知道她最終的去向。 嘉禾的周氏，是庶民孫氏的妻子，和公婆一起經常唸佛。感應到房間中的佛像有像螢火蟲一樣的光芒，或者顯現鮮花，或者顯現佛菩薩像。每天三次必定聽到天樂，或者空中誦經的聲音。 常熟的陶氏，寡居，經常持誦《普門品》。夢見白衣人給她蓮花讓她吃下去。又夢見梵僧給她《彌陀經》。醒來后就能背誦，不需要老師教。一天晚上，帳篷里光明一片，有彌陀像站在經書箱子上。每次

【English Translation】 English version: Concubine Qian also recited the Buddha's name incessantly. One night, she dreamed that Gong told her, 'I have already been reborn in the Pure Land. You should also be reborn seven days later.' She indeed passed away on the appointed day. Granny Zhong of Jiahe recited the Amitabha Sutra ten times a day and recited the Buddha's name at other times, which she did as a daily practice for twenty years. One day, she told her son, 'I see countless large white lotuses, and a dignified woman in neat clothes is standing in front of me. There are also many monks here, how should I make offerings?' Her son said he didn't see anything. So she stopped talking, sat upright, and passed away while raising her body. Granny Huang of Chaoshan recited the Diamond Sutra and the Lotus Sutra, and single-mindedly recited the Buddha's name. In the summer, she contracted dysentery, only drinking water and not eating. The Shramana Shanxiu of the neighboring hermitage often held Buddha recitation gatherings. Granny Huang wanted to invite Shanxiu while she was ill. Shanxiu dreamed that Granny Huang came and said to him, 'I am going to be reborn in the Western Pure Land.' Shanxiu did not find it strange. Two days later, Granny Huang faced west and recited the Buddha's name ten times, then sat upright and passed away. People far and near saw red clouds covering Granny Huang's house. Zhu of Zhouchuan recited the Buddha's name for thirty years. Every time she read the Diamond Sutra, she considered that the sages were present, so she dared not sit down. Later, she suddenly stopped eating for forty days, only drinking water and reciting the Buddha's name. Previously, she dreamed that three monks entered the room, each holding a lotus flower, and said, 'We will plant these lotus flowers for you first, and you will return later.' She felt joyful upon waking up. So she invited monks to recite the Buddha's name to help her, and she sat down and passed away. Pure Heart Woman of Siming, whose surname is unknown, pricked her blood and personally painted images of the Three Saints of Buddhas and Bodhisattvas on Luo wood boards, a total of one thousand pieces, which she distributed to people. On them was inscribed by the faithful woman Pure Heart: 'May the pure karma I cultivate quickly achieve success, and may I be born in a lotus pond without entering a mother's womb.' Later, her final whereabouts were unknown. Zhou of Jiahe, the wife of commoner Sun, often recited the Buddha's name with her parents-in-law. They sensed that the Buddha images in the room had light like fireflies, or manifested fresh flowers, or manifested images of Buddhas and Bodhisattvas. Three times a day, they would hear heavenly music or the sound of sutras being recited in the air. Tao of Changshu, a widow, often recited the Universal Gate Chapter (普門品, Pǔmén pǐn). She dreamed that a person in white gave her a lotus flower and told her to eat it. She also dreamed that a Brahmin monk gave her the Amitabha Sutra (彌陀經, Mítóujīng). Upon waking up, she was able to recite it without a teacher. One night, the tent was filled with light, and an image of Amitabha (彌陀, Mítóu) stood on the sutra box. Every time

誦經時必于捲上迸出舍利。積以成合(已上三人。生前勝相若此。臨終必得往生。殆不能委知耳)。

項氏妙智。四明鄞人。寡居二女悉令為尼。同居楊氏庵。見人唯勸唸佛。晚歲偶疾。謂女尼曰。多有尼僧相待西歸。乃請人唸佛。忽曰。我欲坐化錯與作棺也。女曰。佛用金棺無嫌也。母喜諷上品觀。轉身面西。兩手作印微笑而逝(紹定六年)。

沈氏妙智。四明慈溪居。自幼蔬食唸佛。長歸章氏。未嘗中廢。施米貸被以濟飢寒。常誦彌陀經為日課。一夕微病唸佛尤力。忽見佛菩薩居士長者擁立目前。燈光千點纍纍然狀如虹橋。即日右脅吉祥凝然不動(端平二年)。

沈銓家錢唐。同妻施氏專心凈土。請照律師依觀經繪九品往生圖。印施般若經。供佛飯僧。徑山天寧五剎皆建大殿像。平時諸善悉用迴向銓及施氏前後命終。皆感化佛持錫接引西去。

往生惡輩傳

長安京姓本為屠。因善導和上勸人唸佛。滿城斷肉京嫉之持刀入寺。興殺害意。導指示西方現凈土相即迴心發願上高樹唸佛。墮樹而終。眾見化佛引天童子從其頂門而出(天童即其識神)。

長安張鍾馗殺雞為業。命終見緋衣人驅群雞至唱言啄啄即四向上啄兩目。血流痛不堪忍。有沙門弘道。見之為設像勸令唸佛。忽覺香

【現代漢語翻譯】 現代漢語譯本：誦經時，經卷上必定會迸發出舍利（舍利：佛教中的聖物，通常是高僧火化后的遺物）。積累起來可以裝滿一個容器（以上三個人，生前的殊勝景像是這樣的，臨終時必定能夠往生西方極樂世界，大概是無法詳細瞭解的）。

項氏妙智，是四明鄞縣人。守寡后，讓兩個女兒都出家做了尼姑，一同住在楊氏庵。見到人就勸人唸佛。晚年時偶然生病，對女兒尼姑們說：『有很多尼姑僧人等待著一同往生西方。』於是請人唸佛。忽然說：『我想要坐化，（你們）卻錯誤地給我準備了棺材。』女兒說：『佛用金棺，沒有妨礙。』母親高興地誦讀《上品觀》，轉身面向西方，兩手結印，微笑著去世（紹定六年）。

沈氏妙智，是四明慈溪人。從小就吃素唸佛。長大後嫁給章氏，從未中斷過（唸佛）。施捨米糧，借出被子，用來救濟飢寒的人。經常誦讀《彌陀經》作為每日的功課。一天晚上稍微有些生病，唸佛更加努力。忽然看見佛、菩薩、居士、長者擁立在眼前。燈光千點，重重疊疊，形狀像彩虹橋。當天就右脅吉祥臥，安詳不動地去世了（端平二年）。

沈銓家住錢塘。和妻子施氏一同專心修習凈土法門。請照律師依據《觀經》繪製九品往生圖。印刷施捨《般若經》。供養佛，齋僧。徑山天寧等五座寺廟都建造了大殿佛像。平時所做的各種善事都用來回向沈銓和施氏前後命終。都感應到化佛手持錫杖接引他們往生西方。

往生惡輩傳

長安有個姓京的人，原本是屠夫。因為善導和上（善導和上：唐代凈土宗高僧）勸人唸佛，滿城的人都斷絕了吃肉，京因此嫉恨，拿著刀進入寺廟，想要殺人。善導指示西方顯現凈土的景象，京立刻回心轉意，發願爬到高樹上唸佛。從樹上掉下來而死。眾人看見化佛引導著天童子（天童子：指他的識神）從他的頭頂出來。

長安有個叫張鍾馗的人，以殺雞為業。臨終時看見穿紅衣服的人驅趕著一群雞來，（雞）唱著『啄啄』，就從四面八方啄他的兩隻眼睛，血流不止，痛苦不堪忍受。有個沙門弘道，看見這種情況，為他設定佛像，勸他念佛，（張鍾馗）忽然聞到香味。

【English Translation】 English version: When reciting scriptures, relics would inevitably burst forth from the scrolls (舍利: Śarīra, Buddhist relics, usually cremated remains of eminent monks). Accumulating them would fill a container (The above three individuals, with such auspicious signs in life, would certainly be reborn in the Pure Land at the time of death, which is probably impossible to know in detail).

Xiang Shi Miaozhi, was a native of Yin County, Siming. After becoming a widow, she had both of her daughters become nuns, and they lived together in Yang's Nunnery. She would only encourage people to recite the Buddha's name. In her later years, she fell ill by chance and said to her nun daughters, 'There are many nuns and monks waiting to go to the West together.' So she asked people to recite the Buddha's name. Suddenly she said, 'I want to sit in meditation and pass away, but (you) mistakenly prepared a coffin for me.' Her daughter said, 'The Buddha uses a golden coffin, there is no objection.' The mother happily chanted the 'Superior Contemplation' section, turned to face the West, made hand seals, and passed away with a smile (Shao Ding, year six).

Shen Shi Miaozhi, resided in Cixi, Siming. From a young age, she ate vegetarian food and recited the Buddha's name. After marrying into the Zhang family, she never stopped (reciting the Buddha's name). She gave rice and lent blankets to help the hungry and cold. She often recited the Amitabha Sutra as her daily practice. One night, she was slightly ill and recited the Buddha's name even more diligently. Suddenly, she saw Buddhas, Bodhisattvas, lay practitioners, and elders standing before her. Thousands of points of light, layer upon layer, resembled a rainbow bridge. On that day, she lay on her right side in the auspicious posture, peacefully and unmoving (Duan Ping, year two).

Shen Quan's family lived in Qiantang. He and his wife, Shi, wholeheartedly practiced the Pure Land path. They invited Lawyer Zhao to paint the Nine Grades of Rebirth based on the Contemplation Sutra (觀經: Guan Jing, Contemplation Sutra). They printed and distributed the Prajna Sutra (般若經: Banruo Jing, Prajna Sutra). They made offerings to the Buddha and fed monks. They built grand halls and statues in the five monasteries of Jingshan Tianning. All the good deeds they usually did were dedicated to Shen Quan and Shi, who both sensed the transformation Buddha holding a staff to guide them to the West when they died.

Record of Rebirth of Evil People

In Chang'an, there was a man named Jing, who was originally a butcher. Because Venerable Shandao (善導和上: Shandao Heshang, Venerable Shandao) encouraged people to recite the Buddha's name, the whole city stopped eating meat. Jing was jealous of this and entered the temple with a knife, intending to kill. Shandao pointed to the Western Pure Land appearing, and Jing immediately repented, vowing to climb a tall tree and recite the Buddha's name. He fell from the tree and died. The crowd saw a transformation Buddha guiding a celestial child (天童子: Tiantongzi, celestial child, referring to his consciousness) emerging from the top of his head.

In Chang'an, there was a man named Zhang Zhongkui, who made a living by killing chickens. At the time of his death, he saw a person in red driving a flock of chickens, (the chickens) chirping 'peck, peck,' and pecking at his eyes from all directions, causing blood to flow and unbearable pain. A Shramana Hongdao, seeing this situation, set up a Buddha statue for him and encouraged him to recite the Buddha's name, (Zhang Zhongkui) suddenly smelled fragrance.

氣滿室群雞散去。即端坐化云。

長安張善和。殺牛為業。臨終見牛數十來云。汝殺我。善和告妻。急請僧即為說觀經。若有眾生作不善業應墮惡道善友告令至心具足十念。稱南無阿彌陀佛。除八十億劫生死之罪。即得往生極樂世界。善和大叫云。便入地獄也。即以左手擎火右手捻香。轉身向西厲聲唸佛。未足十念即云佛來也。已與我寶座。言訖而終。

金奭。家會稽業網魚。因天華寺利行人結生蓮社。蒙勸唸佛。頓棄前業。日持佛萬聲。久之告家人云。我已見佛菩薩至門。已見金蓮華來迎我矣。即坐竹床結印而化。遠近皆聞異香。

吳瓊家仁和。先為僧。因家務還俗。兩娶生二子。屠酤庖膾無所不為。遇造食殺雞鴨以手提起。唱云。阿彌陀佛子好脫此身去。每切肉時。口常唸佛。及教村人唸經修懺。忽眼上生瘤如雞子大。常切憂怖。乃造草菴獨居。旦夜繫念。依普賢行法發露懺悔。一日無病往諸家言別。來日去也。次日請道友唸佛相助。將布衫換酒。飲訖大叫云佛來也。即便命終。

往生禽魚傳

裴氏鸚鵡。唐成都尹韋皋記曰。人有獻鸚鵡者　河東裴氏謂。此鳥名載梵經。智殊常類常狎而敬之。始告以六齋之禁及午後非時。終夕不食。或教以持佛名號。仰首奮翼若善承聽。每清晨永

【現代漢語翻譯】 現代漢語譯本：氣充滿房間，群雞散去。隨即端坐而逝。（譯者註：指修行者去世前的一種狀態）

長安的張善和，以殺牛為業。臨終時看見幾十頭牛前來，說：『你殺了我們。』張善和告訴妻子，趕緊請僧人為他說《觀經》。如果有眾生做了不善的業，應當墮入惡道，善友告知他要至誠具足十念，稱念『南無阿彌陀佛』（Namo Amitabha，皈依阿彌陀佛），可以消除八十億劫生死之罪，就能往生極樂世界。張善和大叫道：『好，我願意去！』隨即用左手拿著火把，右手捻著香，轉身面向西方，大聲唸佛。還沒念足十聲，就說『佛來了，已經給了我寶座。』說完就去世了。

金奭（Jin Shi），家住會稽，以捕魚為業。因為天華寺的利行人結成了往生蓮社，受到勸導唸佛，立刻放棄了以前的職業，每天持唸佛號萬聲。過了很久，他告訴家人說：『我已經看見佛菩薩來到門前，已經看見金蓮花來迎接我了。』隨即坐在竹床上結跏趺坐，安詳去世。遠近的人都聞到了奇異的香味。

吳瓊（Wu Qiong），家住仁和。先前是僧人，因為家務還俗，娶了兩個妻子，生了兩個兒子。屠宰烹飪，無所不為。遇到做飯殺雞鴨時，用手提起它們，唱道：『阿彌陀佛，孩子們好脫離此身而去。』每次切肉時，口中常常唸佛，並且教村裡人唸經修懺。忽然眼睛上生了一個瘤，像雞蛋那麼大，常常非常憂慮害怕。於是建造草菴獨自居住，日夜繫念佛號，依照普賢行法發露懺悔。有一天，他沒有生病，到各家告別，說：『我明天就要走了。』第二天，請道友唸佛相助，將布衫換了酒，喝完后大叫道：『佛來了！』隨即就去世了。

往生禽魚傳

裴氏鸚鵡（Pei's Parrot）。唐朝成都尹韋皋（Wei Gao）記載說，有人獻鸚鵡給河東裴氏，裴氏說：『這種鳥的名字記載在梵經中，智慧超乎尋常，應該親近而尊敬它。』開始告訴它六齋之禁（Six Fasting Days，佛教的齋戒日）以及午後非時不得進食，鸚鵡整晚都不吃東西。或者教它持唸佛的名號，鸚鵡仰著頭，展開翅膀，好像很樂意聽從。每天清晨永遠

【English Translation】 English version: The room filled with air, and the chickens scattered. Then he sat upright and passed away. (Note: Referring to a state before a practitioner's death)

Zhang Shanhe (張善和) of Chang'an, made a living by slaughtering cattle. At the time of his death, he saw dozens of cattle coming and saying, 'You killed us.' Zhang Shanhe told his wife to quickly invite a monk to recite the Contemplation Sutra for him. If sentient beings commit unwholesome deeds and should fall into evil realms, a virtuous friend should advise them to wholeheartedly and completely recite the ten recitations, chanting 'Namo Amitabha' (南無阿彌陀佛, Homage to Amitabha Buddha), which can eliminate the sins of eighty billion kalpas of birth and death, and they will be reborn in the Pure Land of Ultimate Bliss. Zhang Shanhe shouted, 'Good, I am willing to go!' Then he held a torch in his left hand and incense in his right hand, turned to the west, and loudly recited the Buddha's name. Before he had finished ten recitations, he said, 'The Buddha is coming, and has already given me a precious seat.' After saying this, he passed away.

Jin Shi (金奭), whose family lived in Kuaiji, made a living by fishing. Because the benefactors of Tianhua Temple formed a Rebirth Lotus Society, he was encouraged to recite the Buddha's name, and immediately gave up his previous occupation, reciting the Buddha's name ten thousand times a day. After a long time, he told his family, 'I have already seen the Buddhas and Bodhisattvas coming to the door, and I have already seen the golden lotus flowers coming to welcome me.' Then he sat on a bamboo bed in a lotus position and passed away peacefully. People far and near smelled a strange fragrance.

Wu Qiong (吳瓊), whose family lived in Renhe. He was previously a monk, but returned to lay life due to family affairs, married two wives, and had two sons. He engaged in butchering and cooking, doing everything. When cooking and killing chickens and ducks, he would pick them up with his hands and chant, 'Amitabha Buddha, children, may you be freed from this body.' Every time he cut meat, he would often recite the Buddha's name, and also taught the villagers to recite scriptures and practice repentance. Suddenly, a tumor grew on his eye, as big as a chicken egg, and he was often very worried and afraid. So he built a thatched hut and lived alone, focusing on the Buddha's name day and night, and repented according to the practices of Samantabhadra. One day, he was not sick, and said goodbye to everyone, saying, 'I will be leaving tomorrow.' The next day, he asked his fellow practitioners to help him recite the Buddha's name, exchanged his cloth shirt for wine, and after drinking it, shouted, 'The Buddha is coming!' Then he passed away.

Biographies of Reborn Birds and Fish

Pei's Parrot (裴氏鸚鵡). Wei Gao (韋皋), the governor of Chengdu in the Tang Dynasty, recorded that someone presented a parrot to the Pei family of Hedong. The Pei family said, 'The name of this bird is recorded in the Brahma Sutras, and its wisdom is extraordinary. We should be close to it and respect it.' They began to tell it about the Six Fasting Days (六齋之禁, Buddhist fasting days) and that it should not eat after noon. The parrot did not eat all night. Or they taught it to recite the Buddha's name, and the parrot looked up, spread its wings, as if it was happy to listen. Every morning, forever

夜發和雅音。阿彌陀佛聲聲相續。一日有憔悴容。訓養者鳴磬而告之曰。將去此而西歸乎。每一擊磬一稱佛。十擊磬而十念成。斂翼委足掩然而絕。案釋典十念成往生西方。又云。得佛惠者沒有舍利。遂命火焚之。得舍利十餘粒。貞元十九年九月記。

長沙鸜鵒。元祐間長沙郡人養一鸜鵒。俗呼八八兒者。偶見僧念阿彌陀佛。即隨口稱念。旦暮不絕。因以與僧。久之鳥亡。僧具棺以葬之。俄口中生蓮華一枝。人為頌曰。有一靈禽八八兒。解隨僧口唸阿彌。死埋平地蓮華髮。我輩為人豈不知。

天臺鸜鵒。黃巖正等寺觀師畜一鸜鵒。常隨人唸佛。后則常念阿彌陀佛不待教導。一日立死籠中。乃穴土以葬之。舌端生紫色蓮華。大智律師為頌之。有立亡籠閉渾閒事化紫蓮華也大奇之句。

劉成魚。唐天寶中當塗漁人劉成李暉。載魚往丹陽泊舟浦中。李他往。劉遽見舡上大魚振鬣搖首稱阿彌陀佛。劉驚奔于岸。俄聞萬魚俱跳躍唸佛。聲動天地。劉大恐盡投魚于江。李至不信。劉即用己財償之。明日于荻中得錢萬五千(十五貫也)題云還汝魚直。

往生續遺

慧海。隋大業時居江都安樂寺。專心凈業。得齊州道詮所遺無量壽佛像。慇勤禮懺。像忽放光。自是懇求往生愈切。一日面西趺坐。唸佛而

【現代漢語翻譯】 現代漢語譯本 夜發和雅音。阿彌陀佛（Amitabha）聲聲相續。一日，（它）呈現憔悴的容貌。訓養它的人敲擊磬，並告訴它說：『將要離開這裡而往生西方了嗎？』每敲擊一下磬就稱念一聲佛號，敲擊十下磬就完成了十念。然後（它）收攏翅膀，放下腳，悄然無聲地死去。查閱佛教經典，（得知）十念可以成就往生西方。又有記載說：『得到佛的恩惠者沒有舍利。』於是下令火化它，得到了十餘粒舍利。貞元十九年九月記錄。

長沙鸜鵒（Myna）。元祐年間，長沙郡有人養了一隻鸜鵒，俗稱『八八兒』。偶然看到僧人唸誦阿彌陀佛（Amitabha），就隨口稱念，早晚不停。於是（主人）將它送給了僧人。過了很久，鳥死了，僧人用棺材安葬了它。不久，（從鳥的）口中生出一枝蓮花。人們為此作頌說：『有一隻靈禽叫八八兒，懂得跟隨僧人的口唸誦阿彌陀佛。死後埋在平地上，卻長出了蓮花，我們這些人難道還不如它嗎？』

天臺鸜鵒（Myna）。黃巖正等寺的觀師養了一隻鸜鵒，常常跟隨人唸佛。後來就常常唸誦阿彌陀佛（Amitabha），不用教導。有一天，（它）站立著死在籠子里。於是挖土安葬了它，（在鳥的）舌頭上生出紫色的蓮花。大智律師為此作頌說：『有（鳥）站立著死在籠子里，完全是閑事，卻化生出紫色的蓮花，真是太奇異了！』等語句。

劉成魚。唐天寶年間，當塗的漁人劉成、李暉，載著魚前往丹陽，停船在浦中。李暉去了別的地方，劉成忽然看見船上的一條大魚，振動魚鰭，搖著頭，稱念阿彌陀佛（Amitabha）。劉成驚恐地跑到岸上。不久，聽到成千上萬條魚一起跳躍唸佛，聲音震動天地。劉成非常害怕，把所有的魚都投到江里。李暉回來后不相信，劉成就用自己的錢賠償了他。第二天，在蘆葦叢中得到錢一萬五千（就是十五貫），上面寫著『還你的魚錢』。

往生續遺

慧海。隋大業年間，居住在江都安樂寺。專心修習凈土法門，得到了齊州道詮所遺留的無量壽佛（Amitayus Buddha）像。虔誠地禮拜懺悔，佛像忽然放出光芒。從此，（他）懇切地祈求往生更加迫切。有一天，（他）面向西方，跏趺而坐，唸佛而逝。

【English Translation】 English version It emitted harmonious and refined sounds at night. The name of Amitabha (Amitabha) was chanted continuously. One day, it appeared haggard. The one who trained it struck a chime and told it, 'Are you about to leave here and go to the West?' Each strike of the chime was accompanied by a recitation of the Buddha's name, and ten strikes completed ten recitations. Then, it folded its wings, lowered its feet, and quietly passed away. According to Buddhist scriptures, ten recitations can ensure rebirth in the Western Paradise. It is also recorded that 'Those who receive the Buddha's grace do not have relics.' Therefore, it was ordered to be cremated, and more than ten relics were obtained. Recorded in the ninth month of the nineteenth year of Zhenyuan.

The Changsha Myna (Myna). During the Yuanyou period, a resident of Changsha Prefecture kept a myna, commonly called 'Baba'er.' It happened to see a monk reciting Amitabha (Amitabha), and it immediately followed suit, chanting day and night. So, (the owner) gave it to the monk. After a long time, the bird died, and the monk buried it in a coffin. Soon, a lotus flower grew from (the bird's) mouth. People composed a verse about it, saying, 'There is a spiritual bird called Baba'er, who knows how to follow the monk's mouth to recite Amitabha. After being buried in the ground, a lotus flower grows. How can we humans not know better?'

The Tiantai Myna (Myna). Master Guan of Zhengdeng Temple in Huangyan kept a myna. It often followed people in reciting the Buddha's name. Later, it often recited Amitabha (Amitabha) without being taught. One day, it died standing in its cage. So, they dug a hole and buried it, and a purple lotus flower grew from (the bird's) tongue. Lawyer Dazhi composed a verse about it, saying, 'There is (a bird) that died standing in a cage, which is completely trivial, but it transformed into a purple lotus flower, which is truly amazing!' and other lines.

Liu Cheng's Fish. During the Tianbao period of the Tang Dynasty, Liu Cheng and Li Hui, fishermen from Dangtu, were carrying fish to Danyang and docked their boat in Pu. Li Hui went elsewhere, and Liu Cheng suddenly saw a large fish on the boat flapping its fins, shaking its head, and reciting Amitabha (Amitabha). Liu Cheng ran ashore in fear. Soon, he heard tens of thousands of fish jumping and reciting the Buddha's name together, and the sound shook the heavens and the earth. Liu Cheng was very frightened and threw all the fish into the river. Li Hui did not believe him when he returned, so Liu Cheng compensated him with his own money. The next day, he found 15,000 coins (equivalent to fifteen strings of cash) in the reeds, with a note saying, 'Returning your money for the fish.'

Supplement to Biographies of Those Reborn in the Pure Land

Huihai. During the Daye period of the Sui Dynasty, he lived in Anle Temple in Jiangdu. He devoted himself to the Pure Land practice and obtained an image of Amitayus Buddha (Amitayus Buddha) left by Daoquan of Qizhou. He sincerely prostrated and repented, and the image suddenly emitted light. From then on, (his) earnest desire for rebirth became even more urgent. One day, (he) faced the West, sat in the lotus position, and passed away while reciting the Buddha's name.

化。

馬子云。唐時舉孝廉為涇縣尉押租綱。赴京遇風船溺被系。乃專心念佛五年。后遇赦因入南陵山寺持一食齋。忽謂人曰。吾一生坎軻。遂精持內教。今西方業成。行當往生安養。明日沐浴新衣。端坐合掌。異香滿戶。喜曰。佛來迎我。言畢而沒。

于昶。唐天后朝任并州錄事。晝決曹務夜判冥司。每知災咎陰為之備。都不形言。凡六年。丁母艱。持金剛經。更不復為冥吏。至八十四將終。忽聞奇香。遽謂左右曰。有聖人迎我往西方。即唸佛而沒(報應記)。

魏世子。宋時梁郡人。奉佛精進。唯婦不信。女病死七日再省。即升高座誦無量壽經。下啟父言。兒去便往無量壽國。兒及父兄池中已有芙蓉大花當生其中。唯母獨無。不勝此悲。故歸啟報語竟復絕。母自是亦信法教(冥祥記)。

葛濟之。句容人。稚川之孫。故世事神仙。妻紀氏存誠佛法。旦夜不替。方織之次見云日開明。投梭仰望。見西方如來真形幡蓋映天。心獨喜曰。經說無量壽佛今得瞻見。便頭面作禮。及引濟之同瞻。尚見半身。俄而隱沒。厥後夫婦唸佛相繼而化(冥祥記)。

釋文慧。居嘉禾青龍。詩律高古與北峰印公為友。北峰亦好吟。慧奪筆責之曰。吾兄大法柱石。何必為此。北峰感之遂折節為學。卒為聞人

【現代漢語翻譯】 現代漢語譯本 馬子云。唐朝時被推舉為孝廉，擔任涇縣縣尉，負責押運租稅。赴京途中遭遇風暴，船隻沉沒而被拘禁。於是專心念佛五年。後來遇到大赦，因此進入南陵山寺，堅持每日一食的齋戒。忽然對人說：『我一生坎坷，於是精進修持內教（佛教）。現在西方凈土的功業已經成就，即將往生安養（西方極樂世界）。』第二天沐浴更衣，端坐合掌。奇異的香氣充滿房間。高興地說：『佛來迎接我了。』說完就去世了。 于昶（chǎng）。唐朝天后（武則天）時期，擔任并州錄事。白天處理官府事務，夜晚判決陰間事務。每當預知災禍，就暗中做好準備，從不公開言說。總共六年。遭逢母親去世，持誦《金剛經》，不再擔任冥府官吏。到八十四歲將要去世時，忽然聞到奇異的香氣，立刻對身邊的人說：『有聖人迎接我前往西方。』隨即唸佛而去世（出自《報應記》）。 魏世子。宋朝時梁郡人。信奉佛教，精進修行。只有他的妻子不信佛。女兒病死七天後，他再次探視，隨即登上高座誦讀《無量壽經》。誦畢，向父親稟告說：『孩兒離去後便前往無量壽國（西方極樂世界）。孩兒和父親、兄長在池中已經有芙蓉大花，將會在其中化生。只有母親沒有。我為此感到悲傷，所以回來稟告。』說完就去世了。他的母親從此也信奉佛法（出自《冥祥記》）。 葛濟之。句容人。葛洪（字稚川）的孫子。原本世代信奉神仙。他的妻子紀氏虔誠信仰佛法，早晚不懈怠。一次織布的時候，看見云開日明。放下梭子仰頭觀看，看見西方如來真形，幡蓋映照天空。心中歡喜地說：『經書上說無量壽佛，今天得以瞻仰。』便頭面著地禮拜。等到拉著葛濟之一起觀看，還只看到半身，隨即隱沒。此後夫婦唸佛，相繼去世（出自《冥祥記》）。 釋文慧。居住在嘉禾青龍。詩歌格律高古，與北峰印公是朋友。北峰也喜歡吟詩。文慧奪過他的筆責備他說：『兄長是佛法的大柱石，何必做這些事。』北峰被他感動，於是改變志向，專心學習佛法，最終成為有名望的人。

【English Translation】 English version Ma Ziyun. During the Tang Dynasty, he was recommended as a Xiaolian (a civil service candidate selected for their filial piety and integrity) and served as the magistrate's assistant in Jing County, responsible for transporting tax grain. On his way to the capital, he encountered a storm, and his boat sank, leading to his imprisonment. He then devoted himself to reciting the Buddha's name for five years. Later, he was pardoned and entered Nianling Mountain Temple, adhering to a one-meal-a-day fast. Suddenly, he said to people, 'My life has been full of hardships, so I diligently cultivate the inner teachings (Buddhism). Now, my work towards the Western Pure Land is complete, and I am about to be reborn in Ananda (the Western Paradise).' The next day, he bathed and changed into new clothes, sat upright with his palms together. A strange fragrance filled the room. He happily said, 'The Buddha is coming to welcome me.' After saying this, he passed away. Yu Chang. During the reign of Empress Wu Zetian of the Tang Dynasty, he served as a recorder in Bingzhou. He handled official affairs during the day and judged matters of the underworld at night. Whenever he foresaw disasters, he secretly prepared for them without ever speaking of them publicly. This lasted for six years. Upon the death of his mother, he recited the 'Diamond Sutra' and no longer served as an official of the underworld. When he was about to die at the age of eighty-four, he suddenly smelled a strange fragrance and immediately said to those around him, 'A sage is welcoming me to the West.' He then recited the Buddha's name and passed away (from 'Records of Retribution'). Wei Shizi. A person from Liang Commandery during the Song Dynasty. He was devout in his Buddhist practice. Only his wife did not believe. Seven days after his daughter died, he visited her again and then ascended to a high seat to recite the 'Infinite Life Sutra'. After reciting, he reported to his father, 'After I leave, I will go to the Land of Infinite Life (Western Paradise). My father, brothers, and I already have large lotus flowers in the pond, and we will be born within them. Only my mother does not have one. I cannot bear this sorrow, so I have returned to report.' After speaking, he passed away. His mother also came to believe in the Dharma (from 'Records of Mysterious Omens'). Ge Jizhi. A person from Jurong. The grandson of Ge Hong (also known as Zhichuan). His family originally worshipped deities. His wife, Lady Ji, sincerely believed in Buddhism, never ceasing day and night. Once, while weaving, she saw the clouds part and the sun shine brightly. She put down her shuttle and looked up, seeing the true form of the Tathagata (Buddha) of the West, with banners and canopies illuminating the sky. She joyfully said to herself, 'The scriptures speak of Amitabha Buddha, and today I am able to behold him.' She prostrated herself in worship. When she pulled Ge Jizhi to look with her, he only saw half of the figure before it disappeared. Thereafter, the couple recited the Buddha's name and passed away one after another (from 'Records of Mysterious Omens'). 釋文慧 (Shi Wenhui). Resided in Qinglong, Jiahe. His poetry was of high and ancient style, and he was friends with Yin Gong of Beifeng. Beifeng also liked to compose poetry. Wenhui snatched his pen and rebuked him, saying, 'Brother, you are a great pillar of the Dharma, why must you do this?' Beifeng was moved by this and changed his aspirations, focusing on studying the Dharma, and eventually became a renowned person.

。慧專志凈業。至老益厲。臨終聞空聲。雲中品中生。

釋慧明。號晦庵。學于慧光僧錄。晚依菁山常照寺。與至葉修凈業。日課法華楞嚴圓覺。持彌陀聖號以萬數。慶元己未春示疾。謂弟子曰。吾學大乘求生凈土。今遂願矣。乃累足坐逝。眾聞天樂西來徘徊頂上。荼毗之餘。五色舍利。不可以計。

釋智廉。居上虞化度寺。初遍參宗門。晚節一意西方。慶元改元秋八月。書偈別眾曰我夢中見阿彌陀佛大眾圍繞而說法雲。諸上善人當須專修凈業。來生我國。說已即隱。我既見相往生必矣。即回身西向作印坐逝。

李秉。紹興中官也。領御藥院。初學禪于凈慈輝自得有省發。晚閱龍舒凈土文。日課佛號。與其子閣長元美殿長林師文等數十人。結凈業會於傳法寺。久之感疾。忽見彌陀佛以金圓光戴其首。越七日又見金華滿房。乃囑付親眷。書偈端坐。結印而終。

閻邦榮。池州人。因僧勸修西方。持決定往生咒。每旦向西一誦千遍。或率眾同持。如是二十年。紹熙元年春。偶聞異香連日不消。家人夜夢二青衣侍立邦榮之側。其子又夢。彌陀放光遍照堂宇悉作金色。數日面西趺坐課佛。忽起曰。我去矣。行數步。舒手結印。微笑立化。

佛祖統紀卷第二十八(終)

往生高尼傳

【現代漢語翻譯】 現代漢語譯本：慧專法師立志修習凈土法門，到了晚年更加精進。臨終時聽到空中傳來聲音，說他已在中品往生凈土。

釋慧明法師，號晦庵，曾向慧光僧錄學習。晚年依止菁山常照寺，與至葉一同修習凈土法門，每日誦習《法華經》、《楞嚴經》、《圓覺經》，持念阿彌陀佛（Amitabha）聖號數以萬計。慶元己未年春天示現疾病，告訴弟子們說：『我學習大乘佛法，求生凈土，如今終於要實現願望了。』於是雙腿交疊坐化。眾人聽到天樂從西方傳來，在頭頂上徘徊。荼毗（火化）后，得到五色舍利（śarīra），數量無法計算。

釋智廉法師，居住在上虞化度寺。起初遍參各宗門，晚年一心向往西方凈土。慶元改元秋八月，寫下偈語與眾人告別說：『我夢中見到阿彌陀佛（Amitabha）與大眾圍繞著說法，說：諸位上善之人應當專心修習凈土法門，來生往生我國。』說完就隱去了。我既然已經見到瑞相，往生必定無疑。』說完就轉身面向西方，結手印坐化。

李秉，紹興年間為官，擔任御藥院的官職。起初向凈慈寺的慧輝禪師學習禪法，有所領悟。晚年閱讀《龍舒凈土文》，每日唸誦佛號。與他的兒子閣長元美、殿長林師文等數十人，在傳法寺結成凈業會。時間久了，感到疾病。忽然看見阿彌陀佛（Amitabha）以金色的圓光照在他的頭上。過了七天，又看見金色的光華充滿房間。於是囑咐親屬，寫下偈語，端坐，結手印而終。

閻邦榮，池州人。因為僧人的勸導而修習西方凈土法門，持誦決定往生咒。每天早晨面向西方唸誦一千遍。或者帶領眾人一同持誦。這樣堅持了二十年。紹熙元年春天，偶然聞到奇異的香味，連續幾天不消散。家人夜裡夢見兩個青衣童子侍立在閻邦榮的身邊。他的兒子又夢見阿彌陀佛（Amitabha）放光，遍照堂宇，全部變成金色。過了幾天，他面向西方，跏趺而坐，唸誦佛號。忽然站起來說：『我要走了。』走了幾步，伸出手結手印，微笑站立而逝。

《佛祖統紀》卷第二十八（終）

《往生高尼傳》

【English Translation】 English version: Dharma Master Huizhuan aspired to cultivate the Pure Land Dharma, and became even more diligent in his later years. At the time of his death, he heard a voice from the sky saying that he had been reborn in the middle grade of the Pure Land.

Dharma Master Shi Huiming, also known as Huian, studied with the Sangha Registrar Huiguang. In his later years, he relied on Changzhao Temple on Jing Mountain, and together with Zhiye, cultivated the Pure Land Dharma. He recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Śūraṅgama Sūtra, and the Perfect Enlightenment Sutra (Yuanjue Jing), and chanted the holy name of Amitabha (Amitābha) tens of thousands of times daily. In the spring of the Jiwei year of the Qingyuan era, he manifested illness and told his disciples, 'I study the Mahayana Dharma and seek rebirth in the Pure Land. Now my wish is about to be fulfilled.' Then he sat in full lotus posture and passed away. The assembly heard heavenly music coming from the West, lingering above his head. After cremation (荼毗, 荼毗), countless five-colored relics (śarīra) were found.

Dharma Master Zhilian resided in Huadu Temple in Shangyu. Initially, he visited various schools of Chan. In his later years, he wholeheartedly aspired to the Western Pure Land. In the autumn of the first year of the Qingyuan era, he wrote a verse to bid farewell to the assembly, saying, 'In my dream, I saw Amitabha (Amitābha) Buddha surrounded by a great assembly, expounding the Dharma, saying: All virtuous people should diligently cultivate the Pure Land Dharma and be reborn in my country.' After speaking, he disappeared. Since I have already seen the auspicious signs, my rebirth is certain.' After speaking, he turned to face the West, formed a mudra, and passed away while seated.

Li Bing was an official during the Shaoxing era, serving in the Imperial Pharmacy. Initially, he studied Chan with Chan Master Huihui of Jingci Temple and had some insights. In his later years, he read Longshu's Pure Land Writings and chanted the Buddha's name daily. Together with his son, Yuanmei, the Pavilion Head, Lin Shiwen, the Palace Head, and dozens of others, he formed a Pure Land Society at Chuanfa Temple. After a long time, he felt ill. Suddenly, he saw Amitabha (Amitābha) Buddha wearing a golden halo on his head. Seven days later, he saw golden light filling the room. Then he instructed his relatives, wrote a verse, sat upright, formed a mudra, and passed away.

Yan Bangrong was from Chizhou. Because of a monk's encouragement, he cultivated the Western Pure Land Dharma, reciting the Definite Rebirth Dharani. Every morning, he faced the West and recited it a thousand times. Or he led the assembly to recite it together. He persisted in this way for twenty years. In the spring of the first year of the Shaoxi era, he occasionally smelled a strange fragrance that did not dissipate for several days. His family dreamed at night that two green-robed attendants were standing beside Yan Bangrong. His son also dreamed that Amitabha (Amitābha) Buddha emitted light, illuminating the halls and rooms, all turning golden. After a few days, he faced the West, sat in full lotus posture, and chanted the Buddha's name. Suddenly, he stood up and said, 'I am leaving.' He took a few steps, stretched out his hands to form a mudra, smiled, and passed away while standing.

Comprehensive Record of the Buddha's Successions, Volume 28 (End)

Biographies of Eminent Nuns Reborn in the Pure Land

宋道場法盛法師　宋丹陽道爰法師　宋金陵法藏法師　唐積善凈真法師(長安)　唐廬山悟性法師　宋錢唐能奉法師　宋四明慧安法師

往生雜眾傳

隋汶水二沙彌　宋雍州童行師贊　宋錢唐童行曇遠　宋會稽大善童行　宋仁和倪道者

往生公卿傳

唐太傅白居易　唐觀察使韋文晉(石晉)　翰林學士張抗(翁兒附)　宋少師鐘離瑾(母任夫人附)　宋朝請鐘離景融(瑾之子)　宋崇道鐘離松(附景傳)　宋主客楊杰　宋侍郎馬亮　宋朝奉馬玗(亮之子妻王氏附)　宋宣義馬永逸(玗之子)　宋宣義胡𨵮　宋朝散葛繁　宋侍郎王古　宋司諫江公望　宋朝散王衷　宋助教張迪　宋通判賈純仁　宋縣令梅汝能　宋給事中馮[木*戰]　宋侍郎吳秉信　宋丞相錢象祖　宋司士王仲回　宋處士庾詵　宋龍舒王日休　宋居士房翥　宋儒士孫抃　宋居士王闐　宋居士孫忠　宋學諭晷定國　宋晝錦樓汾

往生士庶傳

隋恒州宋滿　梁東平高浩象　唐法忍山老人　唐榮陽鄭牧卿　唐長安張元祥　唐長安李知遙　唐京口元子平　宋天臺左伸　宋武林范儼　宋錢唐沈銓(妻施氏附)　宋錢唐孫良　宋仙潭姚約(景懿法師附)　宋松江梅福　宋霅川胡皓　宋會稽唐世良　宋錢唐陸偉　宋會稽李彥通　

【現代漢語翻譯】 現代漢語譯本 宋 道場法盛法師、宋 丹陽道爰法師、宋 金陵法藏法師、唐 積善凈真法師(長安)、唐 廬山悟性法師、宋 錢唐能奉法師、宋 四明慧安法師

往生雜眾傳

隋 汶水二沙彌、宋 雍州童行師贊、宋 錢唐童行曇遠、宋 會稽大善童行、宋 仁和倪道者

往生公卿傳

唐 太傅白居易、唐 觀察使韋文晉(石晉)、翰林學士張抗(翁兒附)、宋 少師鐘離瑾(母任夫人附)、宋 朝請鐘離景融(瑾之子)、宋 崇道鐘離松(附景傳)、宋 主客楊杰、宋 侍郎馬亮、宋 朝奉馬玗(亮之子妻王氏附)、宋 宣義馬永逸(玗之子)、宋 宣義胡𨵮、宋 朝散葛繁、宋 侍郎王古、宋 司諫江公望、宋 朝散王衷、宋 助教張迪、宋 通判賈純仁、宋 縣令梅汝能、宋 給事中馮[木*戰]、宋 侍郎吳秉信、宋 丞相錢象祖、宋 司士王仲回、宋 處士庾詵、宋 龍舒王日休、宋 居士房翥、宋 儒士孫抃、宋 居士王闐、宋 居士孫忠、宋 學諭晷定國、宋 晝錦樓汾

往生士庶傳

隋 恒州宋滿、梁 東平高浩象、唐 法忍山老人、唐 榮陽鄭牧卿、唐 長安張元祥、唐 長安李知遙、唐 京口元子平、宋 天臺左伸、宋 武林范儼、宋 錢唐沈銓(妻施氏附)、宋 錢唐孫良、宋 仙潭姚約(景懿法師附)、宋 松江梅福、宋 霅川胡皓、宋 會稽唐世良、宋 錢唐陸偉、宋 會稽李彥通

【English Translation】 English version Song Dynasty: Dharma Master Fasheng of Daocheng, Song Dynasty: Dharma Master Dao Yuan of Danyang, Song Dynasty: Dharma Master Fazang of Jinling, Tang Dynasty: Dharma Master Jingzhen of Jishan (Chang'an), Tang Dynasty: Dharma Master Wuxing of Lushan, Song Dynasty: Dharma Master Nengfeng of Qiantang, Song Dynasty: Dharma Master Huian of Siming

Biographies of Various People Reborn in the Pure Land

Sui Dynasty: Two Shramanas of Wenshui, Song Dynasty: Novice Shizan of Yongzhou, Song Dynasty: Novice Tanyuan of Qiantang, Song Dynasty: Novice Dashan of Kuaiji, Song Dynasty: Layman Ni of Renhe

Biographies of Nobles and Officials Reborn in the Pure Land

Tang Dynasty: Grand Tutor Bai Juyi, Tang Dynasty: Inspector Wei Wenjin (Shi Jin), Hanlin Academician Zhang Kang (with Weng'er attached), Song Dynasty: Junior Tutor Zhongli Jin (with his mother, Madam Ren, attached), Song Dynasty: Court Gentleman Zhongli Jingrong (Zhongli Jin's son), Song Dynasty: Zhongli Song of Chongdao (attached to Jing's biography), Song Dynasty: Master of Guests Yang Jie, Song Dynasty: Vice Minister Ma Liang, Song Dynasty: Courtier Ma Yu (Ma Liang's son, with his wife, Madam Wang, attached), Song Dynasty: Xuanyi Ma Yongyi (Ma Yu's son), Song Dynasty: Xuanyi Hu Kun, Song Dynasty: Chaosan Ge Fan, Song Dynasty: Vice Minister Wang Gu, Song Dynasty: Censor Jiang Gongwang, Song Dynasty: Chaosan Wang Zhong, Song Dynasty: Assistant Instructor Zhang Di, Song Dynasty: Vice Prefect Jia Chunren, Song Dynasty: County Magistrate Mei Runeng, Song Dynasty: Attendant Feng [木*戰], Song Dynasty: Vice Minister Wu Bingxin, Song Dynasty: Prime Minister Qian Xiangzu, Song Dynasty: Sishi Wang Zhonghui, Song Dynasty: Recluse Yu Shen, Song Dynasty: Wang Rixiu of Longshu, Song Dynasty: Layman Fang Zhu, Song Dynasty: Confucian Scholar Sun Bian, Song Dynasty: Layman Wang Tian, Song Dynasty: Layman Sun Zhong, Song Dynasty: Academic Instructor Gui Dingguo, Song Dynasty: Fen of the Brocade-Clad Tower

Biographies of Scholars and Commoners Reborn in the Pure Land

Sui Dynasty: Song Man of Hengzhou, Liang Dynasty: Gao Haoxiang of Dongping, Tang Dynasty: Old Man of Faren Mountain, Tang Dynasty: Zheng Muqing of Rongyang, Tang Dynasty: Zhang Yuanxiang of Chang'an, Tang Dynasty: Li Zhiyao of Chang'an, Tang Dynasty: Yuan Ziping of Jingkou, Song Dynasty: Zuo Shen of Tiantai, Song Dynasty: Fan Yan of Wulin, Song Dynasty: Shen Quan of Qiantang (with his wife, Madam Shi, attached), Song Dynasty: Sun Liang of Qiantang, Song Dynasty: Yao Yue of Xiantan (with Dharma Master Jingyi attached), Song Dynasty: Mei Fu of Songjiang, Song Dynasty: Hu Hao of Zhachuan, Song Dynasty: Tang Shiliang of Kuaiji, Song Dynasty: Lu Wei of Qiantang, Song Dynasty: Li Yantong of Kuaiji

宋錢唐陸沒　宋上虞憑珉　宋潭州黃打鐵　宋四明計打鐵　宋嘉興徐六公　宋臨安沈三郎

往生女倫傳

隋文帝皇后　宋荊王夫人王氏(侍妾附)　宋馬朝奉妻王氏(見馬玗傳)　宋呂都官妻吳氏　宋武林縣君蔡氏　宋陳承宣夫人馮氏　宋王朝請妻陸氏　宋欽成后侄朱氏　宋周寺簿妻樓氏　晝錦樓君妻周氏　宋松江秦氏　宋錢唐鄭氏　宋錢唐于佛子　宋四明黃氏　宋錢唐袁氏　宋錢唐陳媼　宋武林王氏　宋四明孫氏　宋上虞胡長婆　宋安吉王氏　宋錢唐盛氏　宋錢唐沈氏　宋長安姚婆　宋汾陽約山婆　宋汾陽裴氏　宋汾陽溫氏妻　宋醴泉孟氏　宋汾陽梁氏　宋唸佛道者陳氏(跡禪師母)　宋吳興陳氏　宋會稽胡氏　宋錢唐孫氏　宋仁和郭氏　宋太平周行婆　宋錢唐龔氏(侍妾于氏附)　宋嘉禾鐘婆　宋湖山黃婆　宋霅川朱氏　宋四明凈心女　宋嘉禾周氏　宋常熟陶氏　宋四明項氏　宋慈溪沈氏

往生惡輩傳

唐長安京姓(屠業)　唐長安張鐘旭(殺雞)　唐長安張善和(殺牛)　宋會稽金奭(漁捕)　宋仁和吳瓊(屠酤)

往生禽魚傳

唐裴氏鸚鵡　宋長沙鸜鵒　宋觀師鸜鵒　宋劉成魚

本朝飛山戒珠始集往生傳。厥後侍郎王古加以續傳。南渡以來錢唐陸師壽又增續之。

【現代漢語翻譯】 現代漢語譯本 宋 錢唐陸沒，宋 上虞憑珉，宋 潭州黃打鐵，宋 四明計打鐵，宋 嘉興徐六公，宋 臨安沈三郎。

往生女倫傳

隋 文帝皇后，宋 荊王夫人王氏 (侍妾附)，宋 馬朝奉妻王氏 (見馬玗傳)，宋 呂都官妻吳氏，宋 武林縣君蔡氏，宋 陳承宣夫人馮氏，宋 王朝請妻陸氏，宋 欽成后侄朱氏，宋 周寺簿妻樓氏，晝錦樓君妻周氏，宋 松江秦氏，宋 錢唐鄭氏，宋 錢唐于佛子，宋 四明黃氏，宋 錢唐袁氏，宋 錢唐陳媼，宋 武林王氏，宋 四明孫氏，宋 上虞胡長婆，宋 安吉王氏，宋 錢唐盛氏，宋 錢唐沈氏，宋 長安姚婆，宋 汾陽約山婆，宋 汾陽裴氏，宋 汾陽溫氏妻，宋 醴泉孟氏，宋 汾陽梁氏，宋 唸佛道者陳氏 (跡禪師母)，宋 吳興陳氏，宋 會稽胡氏，宋 錢唐孫氏，宋 仁和郭氏，宋 太平周行婆，宋 錢唐龔氏 (侍妾于氏附)，宋 嘉禾鐘婆，宋 湖山黃婆，宋 霅川朱氏，宋 四明凈心女，宋 嘉禾周氏，宋 常熟陶氏，宋 四明項氏，宋 慈溪沈氏。

往生惡輩傳

唐 長安京姓 (屠業)，唐 長安張鐘旭 (殺雞)，唐 長安張善和 (殺牛)，宋 會稽金奭 (漁捕)，宋 仁和吳瓊 (屠酤)。

往生禽魚傳

唐 裴氏鸚鵡，宋 長沙鸜鵒，宋 觀師鸜鵒，宋 劉成魚。

本朝飛山戒珠始集往生傳。厥後侍郎王古加以續傳。南渡以來錢唐陸師壽又增續之。

【English Translation】 English version Song, Lu Mo of Qiantang, Song, Ping Min of Shangyu, Song, Huang Datie of Tanzhou, Song, Ji Datie of Siming, Song, Xu Liugong of Jiaxing, Song, Shen Sanlang of Lin'an.

Biographies of Women Reborn in the Pure Land

Empress of Emperor Wen of the Sui Dynasty, Lady Wang of the Prince of Jing of the Song Dynasty (with concubine), Lady Wang, wife of Ma Chaofeng of the Song Dynasty (see Biography of Ma Yu), Lady Wu, wife of Lu Duguan of the Song Dynasty, Lady Cai, County Magistrate of Wulin of the Song Dynasty, Lady Feng, wife of Chen Chengxuan of the Song Dynasty, Lady Lu, wife of Wang Chaoqing of the Song Dynasty, Niece Zhu of Empress Qincheng of the Song Dynasty, Lady Lou, wife of Zhou Sibu of the Song Dynasty, Lady Zhou, wife of the Lord of the Brocade Tower, Lady Qin of Songjiang, Lady Zheng of Qiantang, Yu Fuzi of Qiantang of the Song Dynasty, Lady Huang of Siming of the Song Dynasty, Lady Yuan of Qiantang of the Song Dynasty, Old Woman Chen of Qiantang of the Song Dynasty, Lady Wang of Wulin of the Song Dynasty, Lady Sun of Siming of the Song Dynasty, Old Woman Hu Changpo of Shangyu of the Song Dynasty, Lady Wang of Anji of the Song Dynasty, Lady Sheng of Qiantang of the Song Dynasty, Lady Shen of Qiantang of the Song Dynasty, Old Woman Yao of Chang'an of the Song Dynasty, Old Woman Yue Shanpo of Fenyang of the Song Dynasty, Lady Pei of Fenyang of the Song Dynasty, Wife of Wen of Fenyang of the Song Dynasty, Lady Meng of Liquan of the Song Dynasty, Lady Liang of Fenyang of the Song Dynasty, Lay Buddhist Chen (mother of Zen Master Ji), Lady Chen of Wuxing of the Song Dynasty, Lady Hu of Kuaiji of the Song Dynasty, Lady Sun of Qiantang of the Song Dynasty, Lady Guo of Renhe of the Song Dynasty, Old Woman Zhou Xingpo of Taiping of the Song Dynasty, Lady Gong of Qiantang of the Song Dynasty (with concubine Yu), Old Woman Zhongpo of Jiahe of the Song Dynasty, Old Woman Huangpo of Hushan of the Song Dynasty, Lady Zhu of Zhachuan of the Song Dynasty, Pure Heart Girl of Siming of the Song Dynasty, Lady Zhou of Jiahe of the Song Dynasty, Lady Tao of Changshu of the Song Dynasty, Lady Xiang of Siming of the Song Dynasty, Lady Shen of Cixi of the Song Dynasty.

Biographies of Evil People Reborn in the Pure Land

Jing of Chang'an of the Tang Dynasty (butcher), Zhang Zhongxu of Chang'an of the Tang Dynasty (chicken slaughterer), Zhang Shanhe of Chang'an of the Tang Dynasty (cattle slaughterer), Jin Shi of Kuaiji of the Song Dynasty (fisherman), Wu Qiong of Renhe of the Song Dynasty (butcher and wine seller).

Biographies of Birds and Fish Reborn in the Pure Land

Parrot of the Pei family of the Tang Dynasty, Crested Myna of Changsha of the Song Dynasty, Crested Myna of Master Guan of the Song Dynasty, Fish of Liu Cheng of the Song Dynasty.

The Biographies of Rebirth initially collected by Feishan Jie Zhu in this dynasty. Later, Vice Minister Wang Gu added to the continuation of the biographies. Since the Southern Crossing, Lu Shishou of Qiantang has further supplemented them.

四明默容海印復為續於後。凡二儒二釋繼成此書。今並刪削繁文。獨著平時念佛臨終往生之驗。俾修凈業者有所慕焉。

往生續遺隋江都慧海法師 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第二十九

宋景定四明東湖沙門志磐撰

諸宗立教志第十三

達磨禪宗

初祖達磨圓覺禪師　二祖慧可大祖禪師　三祖僧璨鏡智禪師　四祖道信大醫禪師　五祖弘忍大滿禪師　六祖慧能大鑒禪師

直指人心見性成佛。至矣哉。斯吾宗觀心之妙旨也。謂之教外別傳者。豈果外此為教哉。誠由此道以心為宗離言說相故。強為此方便之談耳。不然何以出示楞伽令覽教照心耶。何以言大乘入道藉教悟宗耶。為同此宗撰達磨禪宗志(覽教照心見本志。藉教悟宗見達磨入道四行)。

初祖菩提達磨。南天竺香至王子。出家之後遇二十七祖般若多羅。付以大法。謂曰。吾滅后六十年當往震旦行化。多羅既亡。師演道國中。久之思震旦緣熟。即至海濱寄載商舟。以梁大通元年達南海(舊云。普通八年者誤。南海廣州)刺史蕭昂表聞。詔入見。上問曰。朕造寺寫經度僧有何功德。師曰。人天小果耳。上曰。何謂大乘功德。師曰。凈智妙明體自空寂。如是功德不於世求。上曰

【現代漢語翻譯】 現代漢語譯本 四明默容海印禪師又為此書做了續寫。總共有兩位儒士和兩位僧人相繼完成了此書。現在我將其中繁瑣的文字刪減，只留下平時念佛和臨終往生的靈驗事蹟，希望修習凈土法門的人能夠有所效仿。

往生續遺 隋朝江都慧海法師 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第二十九

宋朝景定年間四明東湖沙門志磐 撰

諸宗立教志第十三

達磨禪宗

初祖達磨圓覺禪師，二祖慧可大祖禪師，三祖僧璨鏡智禪師，四祖道信大醫禪師，五祖弘忍大滿禪師，六祖慧能大鑒禪師。

直指人心，見性成佛。真是至高無上的道理啊！這是我們宗門觀心的精妙宗旨。說它是『教外別傳』，難道真的是在佛教之外另立教義嗎？實際上，是因為這個法門以心為根本，不依賴言語文字的表述，所以才勉強用這種方便的說法。不然，為什麼要出示《楞伽經》，讓人通過研讀經教來觀照自心呢？為什麼要說修習大乘佛法，要憑藉經教來領悟宗門的道理呢？因此，我撰寫了《達磨禪宗志》（通過研讀經教來觀照自心，見本書；憑藉經教來領悟宗門，見《達磨入道四行》）。

初祖菩提達磨（Bodhidharma，禪宗初祖）。是南天竺香至國的王子。出家之後，遇到了第二十七祖般若多羅（Prajnatara）。般若多羅將大法傳授給他，並說：『我滅度后六十年，你應該前往震旦（古代對中國的稱呼）弘揚佛法。』般若多羅圓寂后，菩提達磨在印度國內弘揚佛法。過了很久，他認為前往震旦的因緣已經成熟，於是來到海邊，寄身於商船。在梁朝大通元年抵達南海（舊時記載說是普通八年，是錯誤的。南海即廣州），刺史蕭昂將此事上報朝廷，皇帝下詔召見他。皇帝問道：『我建造寺廟，抄寫經書，度化僧人，有什麼功德？』菩提達磨回答說：『這只是人天小果而已。』皇帝問道：『什麼才是大乘功德？』菩提達磨回答說：『清凈智慧，玄妙光明，其本體本來就是空寂的。這樣的功德，不能在世間追求。』皇帝問道：

【English Translation】 English version The Chan master Haiyin Morong of Siming further continued this book. In total, two Confucian scholars and two monks successively completed this book. Now, I have deleted the verbose texts and only retained the verified events of reciting Buddha's name in ordinary times and being reborn in the Pure Land at the time of death, so that those who practice the Pure Land Dharma can have something to emulate.

Continuation of Records of Rebirth, by Dharma Master Huihai of Jiangdu in the Sui Dynasty Taisho Tripitaka, Volume 49, No. 2035, Records of the Lineage of Buddhas and Patriarchs

Records of the Lineage of Buddhas and Patriarchs, Volume 29

Composed by Shramana Zhipan of Donghu, Siming, during the Jingding period of the Song Dynasty

Chapter 13: Records of the Establishment of Teachings by Various Schools

The Chan School of Bodhidharma

First Ancestor: Damo Yuanjue Chan Master (Bodhidharma, the Zen's first ancestor); Second Ancestor: Huike Dazu Chan Master; Third Ancestor: Sengcan Jingzhi Chan Master; Fourth Ancestor: Daoxin Dayi Chan Master; Fifth Ancestor: Hongren Daman Chan Master; Sixth Ancestor: Huineng Dajian Chan Master.

'Directly pointing to the human mind, seeing one's nature and becoming a Buddha.' How supreme! This is the wonderful essence of our school's contemplation of the mind. To call it a 'special transmission outside the teachings,' does it truly establish a doctrine outside of Buddhism? In reality, it is because this path takes the mind as its foundation and is apart from the characteristics of words and speech, hence this expedient expression is reluctantly used. Otherwise, why would the Lankavatara Sutra be presented to encourage the study of the teachings to illuminate the mind? Why would it be said that entering the path of Mahayana relies on the teachings to awaken to the principles of the school? Therefore, I have compiled the 'Records of the Chan School of Bodhidharma' (studying the teachings to illuminate the mind is found in this book; relying on the teachings to awaken to the principles is found in 'Bodhidharma's Four Practices for Entering the Path').

The First Ancestor, Bodhidharma (Bodhidharma, the Zen's first ancestor), was a prince of Xiangzhi in Southern India. After leaving home, he encountered the Twenty-seventh Ancestor, Prajnatara (Prajnatara). Prajnatara transmitted the Great Dharma to him, saying, 'Sixty years after my extinction, you should go to Zhendan (ancient name for China) to propagate the Dharma.' After Prajnatara passed away, Bodhidharma propagated the Dharma in India. After a long time, he felt that the conditions for going to Zhendan were ripe, so he went to the seaside and boarded a merchant ship. He arrived at the South Sea (the old records say it was the eighth year of Putong, which is a mistake; the South Sea is Guangzhou) in the first year of Datong in the Liang Dynasty. The governor Xiao Ang reported this matter to the court, and the emperor issued an edict to summon him. The emperor asked, 'What merit is there in my building temples, copying scriptures, and ordaining monks?' Bodhidharma replied, 'These are only small fruits of humans and devas.' The emperor asked, 'What is Mahayana merit?' Bodhidharma replied, 'Pure wisdom, wonderful brightness, its essence is originally empty and still. Such merit cannot be sought in the world.' The emperor asked:

。如何是聖諦第一義。師曰。廓然無聖。上曰。對朕者誰。師曰。不識。上不契。師遂渡江。上后以問志公。公曰。陛下還識此人不。上曰。不識。公曰。此是觀音大士。傳佛心印。上欲遣使召之。公曰。闔國人去他亦不回(圓悟云。志公已化去。十餘年達磨方至。何云同時。今只要知大綱而矣)師既入魏。止嵩山少林寺終日壁觀(魏孝明武泰元年也)帝聞師異跡。三詔不至。就賜摩納袈裟金缽銀水瓶。師面壁九年將示滅。命其徒曰。時將至矣。盍各言所得乎。道副曰。不執文字不離文字而為道用。師曰。汝得吾皮。尼總持曰。我今所解如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾肉。道育曰。四大本空五陰非有。無一法可得。師曰。汝得吾骨。慧可禮三拜依位立。師曰。汝得吾髓。復顧謂可曰。世尊以正法眼藏付囑大迦葉。展轉傳授以至於吾。吾今付汝。汝當護持。並授袈裟以為法信。曰后二百年衣止不傳。法周沙界。聽吾偈云。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。又曰。吾有楞伽經。是如來心地要門。可以照心。乃往禹門千聖寺端坐示寂。即大統元年十月五日也。門人奉全身葬熊耳山定林寺。明年使者宋云西域回。遇師手攜只履翩翩獨邁。云歸為言。門人開壙視之。唯空棺只履。師每以大乘

【現代漢語翻譯】 現代漢語譯本：『如何是聖諦第一義？』（什麼是最高層次的真理？）師（菩提達摩）說：『廓然無聖。』（空曠寂寥，沒有聖者的存在。）皇上（梁武帝）說：『那面對朕的是誰？』師說：『不識。』（我不認識。）皇上不領會。師於是渡江而去。皇上後來問志公禪師。志公說：『陛下還認識這個人嗎？』皇上說：『不認識。』志公說：『此是觀音大士，傳佛心印。』（這位是觀音菩薩，來傳佛的心印。）皇上想派使者召回達摩。志公說：『闔國人去他也亦不回。』（全國的人去請他，他也不會回來了。）（圓悟禪師說：志公已經圓寂十多年了，達摩才來，怎麼說是同時呢？現在只要知道大概的情況就可以了。） 師（菩提達摩）到了魏國，住在嵩山少林寺，終日面壁。（魏孝明帝武泰元年。）皇帝聽說達摩的奇異事蹟，多次下詔，達摩都不去。皇帝就賜給達摩摩納袈裟、金缽、銀水瓶。達摩面壁九年，將要示寂，告訴他的弟子們說：『時機將要到了。何不各自說說自己的心得呢？』道副說：『不執著文字，也不離開文字，而用文字來修行。』師說：『你得到了我的皮。』尼總持說：『我現在的理解，就像慶喜見到阿閦佛國，一見之後，不再見到。』師說：『你得到了我的肉。』道育說：『四大本空，五陰非有，沒有一法可以得到。』師說：『你得到了我的骨。』慧可禮拜三次，依位站立。師說：『你得到了我的髓。』 又回頭對慧可說：『世尊將正法眼藏付囑給大迦葉，輾轉傳授以至於我。我現在傳給你。你應當護持。』並授予袈裟作為憑信，說：『后二百年，袈裟停止傳授，佛法遍及沙界。聽我的偈語：我本來到這片土地，傳法救度迷惑的眾生。一花開五葉，結果自然成。』又說：『我有《楞伽經》，是如來心地的要門，可以用來照見自心。』於是前往禹門千聖寺端坐示寂，即大統元年十月五日。門人將達摩的全身葬在熊耳山定林寺。第二年，使者宋云從西域回來，遇到達摩手提一隻鞋，獨自走著。宋云回來說了這件事。門人打開墳墓檢視，只有空棺和一隻鞋。達摩常常以大乘佛法…

【English Translation】 English version: 『What is the highest meaning of the supreme truth?』 The Master (Bodhidharma) said, 『Vast and empty, there are no sages.』 The Emperor (Emperor Wu of Liang) said, 『Then who is standing before me?』 The Master said, 『I do not know.』 The Emperor did not understand. Thereupon, the Master crossed the river and left. Later, the Emperor asked Zen Master Zhigong. Zhigong said, 『Does Your Majesty recognize this person?』 The Emperor said, 『I do not know.』 Zhigong said, 『This is the Bodhisattva Avalokiteśvara (Guanyin), transmitting the Buddha's mind-seal.』 The Emperor wanted to send an envoy to summon Bodhidharma back. Zhigong said, 『Even if the whole country goes, he will not return.』 (Zen Master Yuanwu said: Zhigong had already passed away for more than ten years when Bodhidharma arrived, how can they be said to be contemporaries? Now, we only need to know the general outline.) The Master (Bodhidharma) arrived in the Wei kingdom and stayed at Shaolin Temple on Mount Song, facing the wall all day long. (The first year of the Wutai era of Emperor Xiaoming of Wei.) The Emperor heard of Bodhidharma's extraordinary deeds and issued edicts many times, but Bodhidharma did not go. The Emperor then bestowed upon Bodhidharma a monastic robe, a golden bowl, and a silver water bottle. Bodhidharma faced the wall for nine years and, about to enter parinirvana, told his disciples, 『The time is approaching. Why not each of you speak of your understanding?』 Daofu said, 『Not attached to words, nor separated from words, but using words for the practice of the Way.』 The Master said, 『You have obtained my skin.』 Nun Zongchi said, 『My current understanding is like Qingxi seeing the Akshobhya Buddha's land, seeing it once and never seeing it again.』 The Master said, 『You have obtained my flesh.』 Daoyu said, 『The four elements are fundamentally empty, the five skandhas are non-existent, and there is not a single dharma to be obtained.』 The Master said, 『You have obtained my bones.』 Huike bowed three times and stood in his place. The Master said, 『You have obtained my marrow.』 He then turned to Huike and said, 『The World-Honored One entrusted the treasury of the true Dharma eye to Mahākāśyapa (Da Jiaye), which has been transmitted down to me. I now transmit it to you. You should protect and uphold it.』 And he bestowed the robe as a token of faith, saying, 『After two hundred years, the robe will cease to be transmitted, and the Dharma will pervade the realms of the sands. Listen to my verse: I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the fruit naturally ripens.』 He also said, 『I have the Laṅkāvatāra Sūtra, which is the essential gateway to the Tathāgata's mind-ground and can be used to illuminate the mind.』 Thereupon, he went to Qiansheng Temple in Yumen and sat in meditation, entering parinirvana on the fifth day of the tenth month of the first year of the Datong era. The disciples buried Bodhidharma's entire body at Dinglin Temple on Mount Xiong'er. The following year, the envoy Song Yun returned from the Western Regions and encountered the Master carrying a single shoe, walking alone. Song Yun returned and spoke of this matter. The disciples opened the tomb to examine it and found only an empty coffin and a single shoe. The Master often used Mahayana Buddhism…

入道理行二門。以誨學者(二門見傳燈錄)。

唐代宗朝謚圓覺禪師。塔曰空觀(昉師辨祖書云。智炬撰寶林傳。謂只履西歸立雪斷臂傳法。偈讖候語。皆與僧傳不同。或者謂後人附托之辭)。

二祖慧可(舊名神光)武牢姬氏。事達磨六年。一日問曰。諸佛法印可得聞否。磨曰。諸佛法印匪從人得。師曰。我心未安。乞師安心。磨曰。將心來與汝安。師曰。覓心了不可得。磨曰。與汝安心竟。初達磨以楞伽四卷授之曰。仁者依行自可得度。師告弟子曰。此經四世後轉成名相。一何可悲。師既傳法僧璨。謂曰。吾有宿累今當償之。遂往鄴都行化。隋開皇十二年。于管城正救寺談無上道。有和法師先講涅槃經。學徒稍稍引去聽法。和不勝憤。讒於邑令加以非法。師怡然委順而終。年一百七。塔磁州汾陽縣。唐德宗朝追諡太祖禪師。

三祖僧璨。初以白衣見二祖。問曰。弟子身纏風疾。請師懺罪。祖曰。將罪來與汝懺。師曰。覓罪了不可得。祖曰。與汝懺罪竟。宜依佛法僧。師曰。今見和上已知是僧。未審何以名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。師曰。今日始知罪性不在內外中間。其心亦然。佛法無二。祖大器之。即為剃髮具戒已畢。復告之曰。達磨大師以正法眼藏密授于吾。

【現代漢語翻譯】 現代漢語譯本： 入道理行二門，用以教誨學習者（二門見《傳燈錄》）。

唐代宗時期，追諡圓覺為禪師，塔名為空觀。（昉師在《辨祖書》中說：智炬撰寫的《寶林傳》中，關於只履西歸、立雪斷臂傳法、偈語讖語等，都與僧傳不同，或許是後人附托之辭）。

二祖慧可（原名神光），武牢姬氏人。侍奉達磨六年。一日問道：『諸佛法印可以聽聞嗎？』達磨說：『諸佛法印不是從人那裡可以得到的。』慧可說：『我心未安，請老師為我安心。』達磨說：『把你的心拿來，我為你安。』慧可說：『尋找心，最終不可得。』達磨說：『我已經為你安心完畢。』當初，達磨將《楞伽經》四卷授予慧可，說：『你依此修行，自然可以得度。』慧可告訴弟子說：『此經四世之後，將轉變成名相之學，多麼可悲啊！』慧可將法傳給僧璨后，說：『我有宿世的罪業，現在應當償還。』於是前往鄴都弘揚佛法。隋開皇十二年，在管城正救寺宣講無上道。有位和法師，先前講授《涅槃經》，學徒漸漸離去聽慧可講法。和法師非常憤恨，向邑令誣陷慧可，說他宣揚非法之說。慧可安然順從，最終遇害。享年一百零七歲。塔在磁州汾陽縣。唐德宗時期，追諡為太祖禪師。

三祖僧璨，最初以白衣的身份拜見二祖慧可，問道：『弟子身患風疾，請老師為我懺悔罪業。』慧可說：『把你的罪拿來，我為你懺悔。』僧璨說：『尋找罪，最終不可得。』慧可說：『我已經為你懺悔罪業完畢。你應該皈依佛、法、僧。』僧璨說：『現在見到和尚您，已經知道是僧，不知什麼叫做佛法？』慧可說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是如此。』僧璨說：『今天我才知道罪性不在內外中間，心也是這樣，佛法沒有分別。』慧可非常器重他，立即為他剃度授戒完畢，又告訴他說：『達磨大師將正法眼藏秘密地傳授給我。

【English Translation】 English version: The two gates of entering the path through reason and practice are used to instruct learners (the two gates are found in the Transmission of the Lamp).

During the reign of Emperor Daizong of the Tang Dynasty, Yuanjue was posthumously honored as a Zen Master, and his stupa was named Kongguan (Emptiness Contemplation). (Fangshi said in Bian Zu Shu: In Baolin Zhuan, compiled by Zhiju, the stories of returning west with one sandal, transmitting the Dharma by standing in the snow and cutting off an arm, and the verses and prophecies are all different from the biographies of monks. Some say they are later additions).

The Second Patriarch Huike (formerly named Shenguang) was from the Ji clan of Wulao. He served Bodhidharma for six years. One day, he asked: 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said: 'The Dharma seal of all Buddhas cannot be obtained from others.' Huike said: 'My mind is not at peace. I beg the master to pacify my mind.' Bodhidharma said: 'Bring your mind here, and I will pacify it for you.' Huike said: 'Searching for the mind, I ultimately cannot find it.' Bodhidharma said: 'I have already finished pacifying your mind.' Initially, Bodhidharma gave Huike four volumes of the Laṅkāvatāra Sūtra, saying: 'If you practice according to this, you can naturally be liberated.' Huike told his disciples: 'After four generations, this sutra will be transformed into a study of names and forms. How lamentable!' After Huike transmitted the Dharma to Sengcan, he said: 'I have karmic debts from past lives that I must now repay.' Thereupon, he went to Ye capital to propagate the Dharma. In the twelfth year of the Kaihuang era of the Sui Dynasty, he lectured on the unsurpassed Way at Zhengjiu Temple in Guancheng. A Dharma Master He, who had previously lectured on the Nirvana Sutra, saw his students gradually leaving to listen to Huike's lectures. Dharma Master He was very resentful and slandered Huike to the magistrate, accusing him of propagating illegal teachings. Huike peacefully submitted and ultimately died. He was 107 years old. His stupa is in Fenyang County, Cizhou. During the reign of Emperor Dezong of the Tang Dynasty, he was posthumously honored as Zen Master Taizu.

The Third Patriarch Sengcan initially met the Second Patriarch Huike as a layman and asked: 'This disciple is afflicted with wind disease. Please, Master, help me repent of my sins.' Huike said: 'Bring your sin here, and I will help you repent.' Sengcan said: 'Searching for sin, I ultimately cannot find it.' Huike said: 'I have already finished helping you repent of your sins. You should take refuge in the Buddha, Dharma, and Sangha.' Sengcan said: 'Now that I have seen you, Venerable, I already know what the Sangha is, but what is called the Buddha and the Dharma?' Huike said: 'This mind is the Buddha, this mind is the Dharma, the Dharma and the Buddha are not different, and the Sangha Jewel is also like this.' Sengcan said: 'Today I know for the first time that the nature of sin is not inside, outside, or in between, and the mind is also like this. The Buddha and the Dharma are not different.' Huike greatly valued him and immediately tonsured and ordained him, and then told him: 'The Great Master Bodhidharma secretly transmitted the Correct Dharma Eye Treasury to me.'

吾今付汝。及以信衣。汝當護持。屬周武廢教。往來司空山積十餘年。隋開皇初居皖公山。傳法道信。優遊江國。大業二年復還舊山。為眾說法。合掌儼立而逝。葬于山谷寺。唐玄宗朝。追諡鏡智禪師。

四祖道信。蘄州司馬氏。初為沙彌遇三祖。問曰。愿和上與解脫法門。祖曰。是誰縛汝。曰無縛。祖曰。何為更求解脫。師言下大悟。既具戒。三祖授以衣法。武德中居破頭山。正觀中太宗三詔令赴京師。並以疾辭。帝命使者曰。若果不起即取其首。使諭旨師引頸受刃。使回以聞。帝彌加敬重。就賜珍繒以遂其志。師已傳法弘忍永徽二年九月安坐而化。塔于東山黃梅寺。唐代宗朝追諡大醫禪師。

五祖弘忍。蘄州黃梅人。母周氏(栽松道者。托胎周氏女事。已備載通塞志)師為童子。于道上遇四祖。問之曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓答曰。是佛姓。祖曰。汝無姓耶。答曰。性空故無。祖默然識之。即詣其母語令出家。既傳法嗣居東山。咸亨中傳衣法與慧能。后四年示寂。塔于東山。代宗朝追諡大滿禪師。

六祖慧能。新州盧氏。採薪養母。常入市聞客誦金剛經。問曰。從誰受。曰黃梅忍大師。云讀此可以見性成佛。能遂辭母至韶州。與劉志略為友。志略姑為尼。常讀涅槃。

【現代漢語翻譯】 現代漢語譯本：我現在將這些交付給你，以及信衣（象徵傳承的衣缽）。你應當護持它們。在周武帝廢除佛教期間，你往來於司空山十餘年。隋朝開皇初年，居住在皖公山，將佛法傳給道信（四祖）。他在江國悠然自得。大業二年，又回到舊山，為大眾說法，合掌站立而逝世，葬于山谷寺。唐玄宗時期，追諡為鏡智禪師。

四祖道信（禪宗第四代祖師），蘄州司馬氏。最初為沙彌（出家男子），遇到三祖僧璨（禪宗第三代祖師）。問道：『愿和上（對僧人的尊稱）為我解脫法門。』三祖說：『是誰束縛了你？』道信說：『沒有人束縛我。』三祖說：『既然沒有人束縛你，為何還要尋求解脫？』道信當下大悟。受具足戒后，三祖將衣法傳授給他。武德年間，居住在破頭山。貞觀年間，唐太宗三次下詔令他前往京師，道信都以生病為由推辭。皇帝命令使者說：『如果他真的不起來，就取下他的首級。』使者傳達旨意，道信引頸受刃。使者回去稟報，皇帝更加敬重他，就賜予珍貴的絲綢，以成全他的志向。道信已經將佛法傳給弘忍（五祖），永徽二年九月安然坐化。塔葬于東山黃梅寺。唐代宗時期，追諡為大醫禪師。

五祖弘忍（禪宗第五代祖師），蘄州黃梅人。母親是周氏（栽松道者托胎周氏女的事情，已經詳細記載在《通塞志》中）。弘忍還是孩童時，在路上遇到四祖道信。道信問他：『你姓什麼？』弘忍回答說：『姓是有，但不是常姓。』道信說：『是什麼姓？』弘忍回答說：『是佛姓。』道信說：『你沒有姓嗎？』弘忍回答說：『性空，所以沒有姓。』道信默默地記住了他，就去告訴他的母親，讓她允許他出家。後來，弘忍繼承了道信的衣缽，居住在東山。咸亨年間，將衣法傳給慧能（六祖）。四年後圓寂，塔葬于東山。唐代宗時期，追諡為大滿禪師。

六祖慧能（禪宗第六代祖師），新州盧氏，靠砍柴來奉養母親。經常到市場，聽到有客人誦讀《金剛經》。問道：『從誰那裡學來的？』客人說：『從黃梅弘忍大師那裡學來的，說誦讀此經可以見性成佛。』慧能於是辭別母親，前往韶州，與劉志略結為朋友。劉志略的姑姑是尼姑，經常誦讀《涅槃經》。

【English Translation】 English version: I now entrust these to you, along with the robe of faith (symbolizing the transmission of Dharma). You must protect and uphold them. During the time when Emperor Wu of the Zhou Dynasty abolished Buddhism, you traveled back and forth to Mount Sikong for more than ten years. In the early years of the Kaihuang era of the Sui Dynasty, you resided on Mount Wangong, transmitting the Dharma to Daoxin (the Fourth Patriarch). He lived leisurely in the Jiang region. In the second year of the Daye era, he returned to the old mountain, preached the Dharma to the masses, and passed away standing with his palms together, and was buried in the Shangu Temple. During the reign of Emperor Xuanzong of the Tang Dynasty, he was posthumously honored as Zen Master Jingzhi.

The Fourth Patriarch Daoxin (the Fourth Patriarch of Zen Buddhism), was from the Sima family of Qizhou. He was initially a Shami (novice monk) and encountered the Third Patriarch Sengcan (the Third Patriarch of Zen Buddhism). He asked: 'May the venerable one (a respectful term for monks) liberate me from the Dharma gate.' The Third Patriarch said: 'Who has bound you?' Daoxin said: 'No one has bound me.' The Third Patriarch said: 'Since no one has bound you, why do you seek liberation?' Daoxin had a great enlightenment at that moment. After receiving the full precepts, the Third Patriarch transmitted the robe and Dharma to him. During the Wude era, he resided on Mount Potou. During the Zhenguan era, Emperor Taizong of the Tang Dynasty issued three edicts ordering him to go to the capital, but Daoxin declined on the grounds of illness. The emperor ordered an envoy to say: 'If he truly does not rise, then take his head.' The envoy conveyed the imperial decree, and Daoxin stretched out his neck to receive the blade. The envoy returned to report, and the emperor respected him even more, and bestowed precious silks to fulfill his aspirations. Daoxin had already transmitted the Dharma to Hongren (the Fifth Patriarch), and in the ninth month of the second year of Yonghui, he passed away peacefully in meditation. His stupa was built at Dongshan Huangmei Temple. During the reign of Emperor Daizong of the Tang Dynasty, he was posthumously honored as Zen Master Dayi.

The Fifth Patriarch Hongren (the Fifth Patriarch of Zen Buddhism), was from Huangmei in Qizhou. His mother was Zhou (the story of the Taoist who planted pines being conceived in the womb of a Zhou woman has been recorded in detail in the 'Comprehensive Records of Obstruction and Penetration'). When Hongren was a child, he met the Fourth Patriarch Daoxin on the road. Daoxin asked him: 'What is your surname?' Hongren replied: 'I have a surname, but it is not a common surname.' Daoxin said: 'What is your surname?' Hongren replied: 'It is the Buddha's surname.' Daoxin said: 'Do you have no surname?' Hongren replied: 'Because the nature is empty, I have no surname.' Daoxin silently remembered him, and went to tell his mother to allow him to become a monk. Later, Hongren inherited Daoxin's robe and resided on Dongshan. During the Xianheng era, he transmitted the robe and Dharma to Huineng (the Sixth Patriarch). He passed away four years later, and his stupa was built at Dongshan. During the reign of Emperor Daizong of the Tang Dynasty, he was posthumously honored as Zen Master Daman.

The Sixth Patriarch Huineng (the Sixth Patriarch of Zen Buddhism), was from the Lu family of Xinzhou, and supported his mother by gathering firewood. He often went to the market and heard a guest reciting the 'Diamond Sutra'. He asked: 'From whom did you learn it?' The guest said: 'From the Great Master Hongren of Huangmei, who said that reciting this sutra can lead to seeing one's nature and becoming a Buddha.' Huineng then bid farewell to his mother and went to Shaozhou, where he became friends with Liu Zhilue. Liu Zhilue's aunt was a nun who often recited the 'Nirvana Sutra'.

師暫聽即說。尼因問字。師曰。字即不識。義則任問。尼曰。字尚不識。何能達義。師曰。諸佛解脫非關文字。尼異之。號為行者。居人瞻禮請住寶林。咸亨中至黃梅。祖問何來。答曰。嶺南。祖曰。欲須何事。曰唯求作佛。祖曰。嶺南人無佛性。曰人有南北。佛性豈然。祖異之。謂曰。著槽廠去。乃入碓坊抱石而舂。經八月五祖俾眾各述一偈。若語意冥符則傳衣授法。時眾七百。上座神秀。乃于廊壁書偈云。身是菩提樹。心如明鏡臺。時時勤拂拭。莫遣有塵埃。師聞之曰。美則美矣。了則未了。至夜命童子寫偈壁間曰。菩提本無樹。明鏡亦非臺。本來無一物。何假拂塵埃。五祖知之。夜令人召師。告之曰。佛以正法眼藏展轉傳授。吾今授汝並以信衣。昔達磨初至。故傳衣以明得法。今信心已熟。衣乃諍端。止於汝身勿復傳之。師禮足持衣而出。通夕南邁。時道明上座聞之。即率人追至大庾嶺。明先至。師擲衣石上曰。此衣表信。豈當力爭。明舉之不動。乃曰。我來求法非為衣也。師曰。不思善不思惡。正恁么時阿那。個是明上座本來面目。明當下大悟。禮拜問曰。上來密語密意外。還更有意旨否。師曰。我今所說即非密。若反照自己密在汝邊。明禮謝而回。儀鳳元年至南海。遇印宗法師於法性寺。暮夜風飏剎幡。二

【現代漢語翻譯】 現代漢語譯本 師父暫且聽我說。比丘尼因為不識字而請教。師父說：『字我不認識，但佛法的道理你可以隨便問。』比丘尼說：『字都不認識，怎麼能明白佛法的道理呢？』師父說：『諸佛的解脫與文字無關。』比丘尼對此感到驚異，稱他為『行者』。當地居民敬仰他，請他住在寶林寺。咸亨年間，他到了黃梅。五祖（弘忍大師）問他從哪裡來，他回答說：『嶺南。』五祖問：『你想要做什麼？』他說：『只想求作佛。』五祖說：『嶺南人沒有佛性。』他說：『人有南北之分，佛性難道也有嗎？』五祖對他感到驚奇，說：『到槽廠去吧。』於是他進入碓坊，抱著石頭舂米。經過八個月，五祖讓大家各自寫一首偈（jì，佛教詩歌），如果偈語的意思與佛法暗合，就傳授衣缽和佛法。當時有七百人，上座（寺院中職位較高者）神秀（禪宗人物）於是在走廊的墻壁上寫了一首偈：『身是菩提樹（pú tí shù，覺悟之樹），心如明鏡臺（míng jìng tái，明亮的鏡子）。時時勤拂拭（fú shì，擦拭），莫遣有塵埃（chén āi，灰塵）。』 六祖（慧能大師）聽了說：『好是好，但還沒有完全領悟。』到了晚上，他命童子將一首偈寫在墻壁上：『菩提本無樹，明鏡亦非臺。本來無一物，何假拂塵埃。』五祖知道后，晚上派人召見六祖，告訴他說：『佛以正法眼藏（zhèng fǎ yǎn zàng，佛法的精髓）輾轉傳授。我現在傳授給你，並把信衣（xìn yī，象徵傳承的袈裟）也給你。』以前達磨（Dámó，菩提達摩）初來時，所以要傳衣，是爲了表明得到佛法。現在大家的信心已經成熟，衣缽反而是爭端的根源，就到你為止，不要再傳下去了。六祖行禮后拿著衣缽出來，連夜向南走。當時道明上座聽到這件事，立刻帶領人追到大庾嶺（dà yǔ lǐng）。道明先趕到，六祖將衣缽放在石頭上說：『這衣缽只是表個信物，哪裡值得用力爭搶？』道明去拿，卻拿不動。於是他說：『我來是爲了求法，不是爲了衣缽。』六祖說：『不想善，不想惡，正在這個時候，哪個是道明上座你本來的面目？』道明當下大悟，禮拜后問道：『除了剛才的密語密意之外，還有更深的意思嗎？』六祖說：『我現在所說的都不是秘密，如果能反觀自己，秘密就在你那裡。』道明行禮感謝后離開了。儀鳳元年，六祖到了南海（nán hǎi），在法性寺（fǎ xìng sì）遇到了印宗法師（yìn zōng fǎ shī）。一天傍晚，風吹動寺廟的幡（fān，旗幟），兩位

【English Translation】 English version The Master listened patiently and then spoke. A nun asked about characters. The Master said, 'I may not recognize the characters, but you can ask me about the meaning.' The nun said, 'If you don't even recognize the characters, how can you understand the meaning?' The Master said, 'The liberation of all Buddhas has nothing to do with characters.' The nun was amazed by this and called him 'Practitioner'. The local residents admired him and invited him to stay at Baolin Temple (Bǎo lín sì). During the Xianheng period, he arrived at Huangmei (Huáng méi). The Fifth Patriarch (Hongren) asked him where he came from. He replied, 'Lingnan (Lǐng nán).' The Fifth Patriarch asked, 'What do you seek?' He said, 'I only seek to become a Buddha.' The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature.' He said, 'People have north and south, but does Buddha-nature also have such distinctions?' The Fifth Patriarch was surprised by him and said, 'Go to the mill.' So he entered the mortar room, embraced a stone, and began to pound rice. After eight months, the Fifth Patriarch asked everyone to compose a verse (gè, Buddhist poem). If the meaning of the verse aligned with the Dharma, he would transmit the robe and the Dharma. At that time, there were seven hundred people. The head monk, Shenxiu (Shén xiù, a figure in Zen Buddhism), wrote a verse on the wall of the corridor: 'The body is the Bodhi tree (pú tí shù, tree of enlightenment), the mind is like a bright mirror stand (míng jìng tái, bright mirror). Constantly and diligently wipe it (fú shì, wipe), do not let it be covered with dust (chén āi, dust).' The Sixth Patriarch (Huineng) heard it and said, 'It's good, but not yet fully understood.' That night, he ordered a young boy to write a verse on the wall: 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, why bother to wipe away the dust?' The Fifth Patriarch knew this, and at night sent someone to summon the Sixth Patriarch, telling him, 'The Buddha transmits the treasury of the true Dharma eye (zhèng fǎ yǎn zàng, the essence of the Buddha's teachings) from one to another. I now transmit it to you, and also give you the robe of faith (xìn yī, a robe symbolizing the transmission).' In the past, when Bodhidharma (Dámó, Bodhidharma) first arrived, he transmitted the robe to show that he had obtained the Dharma. Now that everyone's faith is mature, the robe has become a source of contention, so it will end with you, and do not transmit it any further.' The Sixth Patriarch bowed and left with the robe, heading south throughout the night. At that time, the head monk Daoming heard of this and immediately led people to chase after him to Dayu Ridge (dà yǔ lǐng). Daoming arrived first. The Sixth Patriarch placed the robe on a stone and said, 'This robe is only a symbol of faith, why should you fight for it?' Daoming tried to pick it up, but could not move it. So he said, 'I have come to seek the Dharma, not for the robe.' The Sixth Patriarch said, 'Without thinking of good, without thinking of evil, at this very moment, what is the original face of you, head monk Daoming?' Daoming immediately had a great awakening, bowed, and asked, 'Besides the secret words and secret meanings just now, is there any deeper meaning?' The Sixth Patriarch said, 'What I am saying now is not secret. If you can reflect on yourself, the secret is within you.' Daoming bowed in gratitude and left. In the first year of the Yifeng era, the Sixth Patriarch arrived at the South Sea (nán hǎi) and met Dharma Master Yinzong (yìn zōng fǎ shī) at Faxing Temple (fǎ xìng sì). One evening, the wind blew the temple banner (fān, flag), and the two

僧對論。一云幡動。一云風動。師云非風幡動。心自動耳。印宗異之。請受禪要。因出信衣令眾瞻禮。印宗即為剃髮。請智光律師于本寺。臨壇授滿分戒。此壇是宋求那跋摩所造。嘗記云。后當有肉身菩薩來此受戒。梁真諦于壇側手植二菩提樹。記云。百二十年後。有大士於此樹下說無上道。師乃坐樹下。大開東山法道。宛如宿契。明年歸韶州寶林(即曹溪也)神龍元年詔師入見。師上表辭疾。先天二年復歸新州國恩寺。既而示寂。弟子奉靈體反葬于曹溪。師化韶陽秀化洛下。南能北秀自此而分。上元元年肅宗遣使請衣缽入內供養。永泰元年。代宗夢師請衣缽還山。乃遣劉崇景頂戴而送。憲宗朝謚大鑒禪師。

述曰。六祖之後為二派。一曰青原思。思傳石頭遷。其下為曹洞雲門法眼。一曰南嶽讓。讓傳馬祖。其下為臨濟溈仰。是為五家宗派。道一而已。而言五其宗者。由人世心病益多故治法屢為之變。一棒一喝一唱一和機用縱橫。殆不可以一律齊。猶應病與藥之義。汾陽作廣智歌明十五家宗風。是蓋示後人以遍參之意。可不知乎。

賢首宗教(附李長者)

初祖終南法順法師　二祖雲華智儼法師　三祖賢首法藏法師　四祖清涼澄觀法師　五祖圭峰宗密法師　長水子𤀹法師　慧因凈源法師　能仁義和

【現代漢語翻譯】 現代漢語譯本 僧人之間發生爭論。一個僧人說是幡在動，另一個僧人說是風在動。六祖慧能大師說：『不是風動，也不是幡動，是你們的心在動。』印宗法師對此感到驚異，於是請求慧能大師傳授禪宗的要旨。慧能大師於是拿出信衣，讓眾人瞻仰禮拜。印宗法師隨即為慧能大師剃髮，並請智光律師在本寺，依照戒壇儀軌，為慧能大師授具足戒。這個戒壇是宋朝的求那跋摩（Gunabhadra，一位譯經僧人）所建造的。求那跋摩曾經預言說：『將來會有肉身菩薩來此受戒。』梁朝的真諦（Paramārtha，一位譯經僧人）在戒壇旁邊親手種植了兩棵菩提樹，並預言說：『一百二十年後，會有大士在這兩棵樹下宣說無上佛道。』慧能大師於是坐在樹下，大開東山禪宗的法門，宛如前世的約定。第二年，慧能大師返回韶州寶林寺（也就是曹溪）。神龍元年，皇帝下詔讓慧能大師入京覲見，慧能大師上表稱病推辭。先天二年，慧能大師又回到新州國恩寺，不久之後圓寂。弟子們將慧能大師的靈體奉回，安葬在曹溪。慧能大師的教化在韶陽發揚光大，他的弟子秀禪師在洛陽弘揚佛法。從此，禪宗分為南能北秀兩派。上元元年，肅宗皇帝派遣使者迎請慧能大師的衣缽入宮供養。永泰元年，代宗皇帝夢見慧能大師請求將衣缽送回山中，於是派遣劉崇景頂戴著衣缽送回曹溪。憲宗皇帝追諡慧能大師為大鑒禪師。

敘述：六祖慧能之後，禪宗分為兩派。一派是青原行思（Qingyuan Xingsi），行思傳石頭希遷（Shitou Xiqian），希遷的門下發展出曹洞宗、雲門宗和法眼宗。另一派是南嶽懷讓（Nanyue Huairang），懷讓傳馬祖道一（Mazu Daoyi），道一的門下發展出臨濟宗和溈仰宗。這就是禪宗的五家宗派。實際上，佛理只有一個，之所以分為五宗，是因為世人的心病越來越多，所以治療的方法也屢次發生變化。一棒一喝，一唱一和，機鋒運用縱橫，幾乎不能用一種固定的模式來概括，就像是根據不同的病情來使用不同的藥物一樣。汾陽善昭（Fenyang Shanzhao）創作了《廣智歌》，闡明了十五家宗風，這大概是想告訴後人要廣泛參學。難道可以不知道這個道理嗎？

賢首宗（附李長者）

初祖終南山法順法師（Fashun，the first patriarch of the Xianshou school, lived in Zhongnan Mountain），二祖雲華山智儼法師（Zhiyan，the second patriarch of the Xianshou school, lived in Yunhua Mountain），三祖賢首山法藏法師（Fazang，the third patriarch of the Xianshou school, lived in Xianshou Mountain），四祖清涼山澄觀法師（Chengguan，the fourth patriarch of the Xianshou school, lived in Qingliang Mountain），五祖圭峰山宗密法師（Zongmi，the fifth patriarch of the Xianshou school, lived in Guifeng Mountain），長水子璿法師（Zixuan，lived in Changshui），慧因凈源法師（Jingyuan，lived in Huiyin），能仁義和（Yihe，lived in Nengren）

【English Translation】 English version Monks were debating. One said the banner was moving, and the other said the wind was moving. The Master (Huineng, the Sixth Patriarch) said, 'It is not the wind that moves, nor the banner that moves; it is your mind that moves.' Dharma Master Yinzong was amazed by this, and requested the essence of Chan (Zen). Thereupon, the Master brought out the robe of faith for the assembly to behold and pay respects. Yinzong then shaved the Master's head and invited Vinaya Master Zhiguang to administer the full precepts at the temple's ordination platform. This platform was built by Gunabhadra (a translator monk) of the Song dynasty, who once prophesied, 'Later, a living bodhisattva will come here to receive the precepts.' Paramārtha (a translator monk) of the Liang dynasty personally planted two Bodhi trees beside the platform and prophesied, 'One hundred and twenty years later, a great being will expound the supreme path under these trees.' The Master then sat under the trees and greatly opened the Dharma gate of the East Mountain school, as if fulfilling a past agreement. The following year, the Master returned to Baolin Temple (also known as Caoxi) in Shaozhou. In the first year of Shenlong (era), the emperor issued an edict summoning the Master to the capital, but the Master declined due to illness. In the second year of Xiantian (era), the Master returned to Guoen Temple in Xinzhou and soon after passed away. The disciples respectfully returned the Master's remains and buried them at Caoxi. The Master's teachings flourished in Shaoyang, and his disciple, Zen Master Xiu, propagated the Dharma in Luoyang. From then on, Chan split into the Southern School of Huineng and the Northern School of Shenxiu. In the first year of Shangyuan (era), Emperor Suzong sent an envoy to request the Master's robe and bowl for offering within the palace. In the first year of Yongtai (era), Emperor Daizong dreamed that the Master requested the return of the robe and bowl to the mountain, so he sent Liu Chongjing to respectfully carry and deliver them back. In the reign of Emperor Xianzong, the Master was posthumously honored as Zen Master Dajian (Great Mirror).

Narration: After the Sixth Patriarch Huineng, Chan split into two schools. One school is Qingyuan Xingsi, who transmitted to Shitou Xiqian, and from him arose the Caodong, Yunmen, and Fayan schools. The other school is Nanyue Huairang, who transmitted to Mazu Daoyi, and from him arose the Linji and Weiyang schools. These are the five houses of Chan. In reality, the principle is one, but the reason for dividing into five schools is that the mental illnesses of people in the world have increased, so the methods of treatment have also changed repeatedly. A shout, a blow, a song, a harmony, the use of skillful means is varied and cannot be summarized by a single fixed pattern, just like using different medicines according to different illnesses. Fenyang Shanzhao composed the 'Guangzhi Song' to clarify the styles of the fifteen houses, which is probably to tell later generations to study widely. Can one not know this principle?

The Xianshou School (with Li the Elder)

First Patriarch: Dharma Master Fashun of Zhongnan Mountain (Fashun, the first patriarch of the Xianshou school, lived in Zhongnan Mountain). Second Patriarch: Dharma Master Zhiyan of Yunhua Mountain (Zhiyan, the second patriarch of the Xianshou school, lived in Yunhua Mountain). Third Patriarch: Dharma Master Fazang of Xianshou Mountain (Fazang, the third patriarch of the Xianshou school, lived in Xianshou Mountain). Fourth Patriarch: Dharma Master Chengguan of Qingliang Mountain (Chengguan, the fourth patriarch of the Xianshou school, lived in Qingliang Mountain). Fifth Patriarch: Dharma Master Zongmi of Guifeng Mountain (Zongmi, the fifth patriarch of the Xianshou school, lived in Guifeng Mountain). Dharma Master Zixuan of Changshui (Zixuan, lived in Changshui). Dharma Master Jingyuan of Huiyin (Jingyuan, lived in Huiyin). Yihe of Nengren (Yihe, lived in Nengren).

法師

鎧庵之評謂。法界觀別為一緣。謂五教無斷伏分齊。然則若教若觀。徒張虛文。應無修證之道。至若清涼之立頓頓。浪言超勝法華(觀師判華嚴為頓頓。以天臺判兼別。失如來意。又謂。華嚴是菩薩請超勝於法華也)。

圭峰之釋修門。未免妄談止觀(密師注法界觀修字云。止觀熏習造詣。鎧庵質之云。不知是何止觀。若次第者。到何位斷何惑顯何理。若一心者。何位圓融而修。何位圓融而證)自余著述。矛盾尤多(賢首既自立五教。至起信論明觀法。則云。修之次第。如天臺摩訶止觀。清涼既宗賢首。及疏華嚴。則引用天臺性善性惡三觀三德一念三千之文。然則教之與觀。進退兩失)欲別其源。撰賢首宗教志(賢首華嚴疏。起信鈔。圭峰圓覺疏。長水楞伽疏。所立義門。亦覺不同)。

法師法順。萬年杜氏。十八出家。師因聖僧道珍受學定法。凡世間聾啞。遇之者必能聞能語。至於驅園圃蟲誡惡性馬。德及異類所不可測。唐太宗詔問。朕苦勞熱。師之神力何以蠲除。師曰。聖德御宇微恙奚憂。但頒大赦聖躬自安。上從之疾遂瘳。因錫號曰帝心。師每遊歷郡國勸念阿彌陀佛。著五悔文讚詠諍土。路逢神樹鬼廟即焚燬之。正觀十四年十一月十五日。坐亡于南郊義善寺。雙烏入房異香留室。塔肉

【現代漢語翻譯】 現代漢語譯本 法師：

鎧庵的評論說，《法界觀》是另外設立的一個緣起，認為五教沒有斷惑和伏惑的層次差別。如果這樣，那麼無論是教還是觀，都只是空洞的文字，應該沒有修證的道路。至於清涼所立的頓頓教，那是妄言超越《法華經》（鎧庵認為觀師將《華嚴經》判為頓頓教，用天臺宗的觀點來判斷兼教和別教，失去了如來的本意。又說，《華嚴經》是菩薩請求超越《法華經》的）。

圭峰解釋修門，也難免妄談止觀（密師在註解《法界觀》的『修』字時說，是止觀熏習造詣。鎧庵質問他說，不知道是什麼止觀。如果是次第止觀，那麼到什麼位次斷什麼惑，顯什麼理？如果是一心止觀，那麼在什麼位次圓融而修，在什麼位次圓融而證）。至於其他的著作，矛盾就更多了（賢首既已自立五教，到了《起信論》中說明觀法，就說修習的次第，如同天臺宗的《摩訶止觀》。清涼既然宗奉賢首，在疏解《華嚴經》時，就引用天臺宗的性善性惡、三觀三德、一念三千的文字。這樣看來，教和觀，進退兩難）。想要辨別其中的源流，撰寫《賢首宗教志》（賢首的《華嚴疏》、《起信鈔》，圭峰的《圓覺疏》，長水的《楞伽疏》，所立的義理門徑，也覺得不同）。

法師法順（Fa-shun），俗姓杜，萬年縣人，十八歲出家。法順法師因為聖僧道珍（Dao-zhen）學習禪定之法。凡是世間的聾啞人，遇到他必定能聽能說。至於驅趕園圃中的蟲子，馴服惡性的馬，他的德行影響到不同的物類，令人不可測度。唐太宗（Tang Taizong）詔令詢問：『朕苦於勞累和暑熱，法師的神力用什麼方法可以消除？』法師說：『聖德治理天下，小小的疾病不必憂慮。只要頒佈大赦，聖躬自然安康。』皇上聽從了他的建議，疾病就痊癒了。因此賜號為帝心（Di-xin）。法師每次遊歷郡縣，都勸人唸誦阿彌陀佛（Amitabha）。著有《五悔文》，讚詠凈土。路上遇到神樹鬼廟，就焚燬它們。正觀十四年十一月十五日，在南郊義善寺坐化圓寂。雙烏飛入房間，異香留在室內。塔中生出肉身。

【English Translation】 English version Master of Dharma:

Kai'an's commentary states that the 'Contemplation of the Dharmadhatu' (Fa-jie Guan) is established as a separate condition, asserting that the Five Teachings lack distinct levels of severance and subjugation of afflictions. If this is the case, then whether it be doctrine or contemplation, they are merely empty words, and there should be no path of cultivation and realization. As for the 'sudden-sudden' teaching established by Qingliang (Qing-liang), it is a reckless claim of surpassing the 'Lotus Sutra' (Fa-hua Jing) (Kai'an believes that the Contemplation Master judged the 'Avatamsaka Sutra' (Hua-yan Jing) as 'sudden-sudden,' using the Tiantai (Tiantai) perspective to judge the concurrent and distinct teachings, losing the Tathagata's (Tathagata) intention. Furthermore, it is said that the 'Avatamsaka Sutra' is a request by Bodhisattvas to surpass the 'Lotus Sutra').

Guifeng's (Gui-feng) explanation of the 'Gate of Cultivation' inevitably involves reckless talk of cessation and contemplation (zhi-guan) (The Secret Master, in annotating the word 'cultivation' in the 'Contemplation of the Dharmadhatu,' says it refers to the accomplishment through the熏習 of cessation and contemplation. Kai'an questions this, saying, 'I don't know what cessation and contemplation this is. If it is gradual, then at what stage does one sever what afflictions and reveal what principles? If it is one-mind, then at what stage does one cultivate and realize in perfect fusion?'). As for his other writings, there are even more contradictions (Xianshou (Xian-shou) having established the Five Teachings himself, when explaining the methods of contemplation in the 'Awakening of Faith' (Qi-xin Lun), says that the order of cultivation is like the Tiantai's 'Great Cessation and Contemplation' (Mo-he Zhi-guan). Qingliang, having followed Xianshou and commenting on the 'Avatamsaka Sutra,' then quotes the Tiantai's texts on inherent goodness and inherent evil, the Three Contemplations and Three Virtues, and the one thought of three thousand realms. Thus, doctrine and contemplation are both at a loss, whether advancing or retreating). Desiring to distinguish their origins, he compiled the 'Record of the Xianshou Religious School' (The Xianshou's 'Avatamsaka Sutra Commentary' (Hua-yan Shu), 'Awakening of Faith Commentary' (Qi-xin Chao), Guifeng's 'Perfect Enlightenment Sutra Commentary' (Yuan-jue Shu), and Changshui's (Chang-shui) 'Lankavatara Sutra Commentary' (Leng-jia Shu) all establish different doctrinal approaches).

Dharma Master Fashun (Fa-shun), of the Du family from Wannian (Wan-nian), left home at the age of eighteen. The Master received and studied the Dharma of Samadhi from the holy monk Daozhen (Dao-zhen). All deaf-mutes in the world who encountered him were invariably able to hear and speak. As for driving away insects from gardens and taming vicious horses, his virtue extended to different species, which was unfathomable. Emperor Taizong of Tang (Tang Taizong) issued an edict asking, 'I am suffering from fatigue and heat. What method can the Master's divine power use to eliminate it?' The Master said, 'With Your Sacred Majesty governing the world, there is no need to worry about minor illnesses. Simply issue a general amnesty, and Your Sacred Person will naturally be at peace.' The Emperor followed his advice, and the illness was cured. Therefore, he bestowed the title 'Heart of the Emperor' (Di-xin). Whenever the Master traveled through prefectures and counties, he would encourage people to recite Amitabha Buddha (Amitabha). He wrote the 'Five Repentances,' praising the Pure Land. Whenever he encountered sacred trees or ghost temples on the road, he would burn them down. On the fifteenth day of the eleventh month of the fourteenth year of Zhenguan (Zhenguan), he passed away in seated meditation at Yishan Temple (Yi-shan Si) in the southern suburbs. Two crows entered the room, and a strange fragrance remained in the chamber. A fleshy body grew in the stupa.

身於樊川北原。有弟子謁五臺。抵山麓見老人。語曰。文殊今往終南山。杜順和上是也。弟子趨歸。師已長往。至今關中以是日作文殊忌齋。師著法界觀門一卷。妄盡還源觀一卷。專弘華嚴。以授雲華智儼。儼授賢首法藏。其教遂行(此中當有智儼法師傳。本紀原文遺失)。

法師法藏。其祖康居國(在蔥嶺鐵門北境居音渠)人來居長安。藏年十六。詣四明阿育王舍利塔。煉一指誓學華嚴。則天朝為沙彌。策名宮禁。通天元年詔于太原寺開華嚴宗旨。感白光昱然自口而出須臾成蓋。萬衆歡呼。都講奏其事。則天有旨命京城十大德為授滿分戒。賜號賢首戒師。詔入大遍空寺。佐實叉難陀譯華嚴經。聖歷二年十月詔講于佛授記寺講堂。京師地皆震動。即日召對長生殿。師乃指殿隅金師子謂大經理深事廣文博義幽。非入理聖人。無以達其奧。是以立見邊之喻。曉無涯之法。以況法界體。師子喻法界用。其中立為五教。一愚法聲聞教。二大乘始教。三大乘終教。四大乘頓教。五一乘圓教。則天豁然領解。乃著其說為金師子章。睿宗受內禪。請師授菩薩大戒。師糞衣糲食。講華嚴三十餘遍。楞伽密嚴梵網經起信論等十部。皆為義疏。先天元年十一月終於大薦福寺。贈鴻臚卿。葬神和原。師既亡。弟子慧苑。悉叛其說。滅后

【現代漢語翻譯】 現代漢語譯本：他（杜順）居住在樊川北原。有個弟子前往五臺山，在山腳下遇到一位老人，老人告訴他：『文殊菩薩現在前往終南山，他就是杜順和尚。』弟子急忙趕回，但杜順已經去世了。直到今天，關中地區仍然在這一天舉行文殊菩薩的忌齋。杜順著有《法界觀門》一卷、《妄盡還源觀》一卷，專門弘揚《華嚴經》，並將之傳授給雲華智儼（智儼大師）。智儼又傳授給賢首法藏（法藏法師），他的教義因此得以流傳。（此處應當有智儼法師的傳記，但本紀原文已遺失）。

法藏法師，他的祖先是康居國（位於蔥嶺鐵門以北的地區，康居讀音為渠）人，後來遷居長安。法藏十六歲時，前往四明阿育王舍利塔，焚燒一根手指，發誓學習《華嚴經》。在則天皇帝時期，他成為沙彌，在宮中登記。通天元年，皇帝下詔在太原寺宣講《華嚴經》的宗旨，感應到一道白光從他口中發出，瞬間變成傘蓋，眾人歡呼。都講將此事稟告則天皇帝，皇帝下旨命京城十大德高僧為他授具足戒，賜號賢首戒師。皇帝下詔進入大遍空寺，協助實叉難陀翻譯《華嚴經》。聖歷二年十月，皇帝下詔在佛授記寺講堂講經，京城地面都震動了。當天召見他在長生殿，法藏於是指著殿角的金獅子說：『大經的道理深奧，事理廣大，文辭博大，義理幽深，不是深入理性的聖人，無法通達其中的奧妙。』因此，他用『立見邊』的比喻，闡明『無涯之法』，來比況法界的本體。獅子比喻法界的作用。其中建立了五教：一、愚法聲聞教；二、大乘始教；三、大乘終教；四、大乘頓教；五、一乘圓教。則天皇帝豁然領悟，於是將他的說法著述為《金師子章》。睿宗接受內禪后，請法藏法師傳授菩薩大戒。法藏法師身穿粗布衣，吃粗糧，講解《華嚴經》三十多遍，還為《楞伽經》、《密嚴經》、《梵網經》、《起信論》等十部經典撰寫了義疏。先天元年十一月，法藏法師在大薦福寺去世，被追贈為鴻臚卿，安葬在神和原。法藏法師去世后，弟子慧苑完全背叛了他的學說，死後才停止。

【English Translation】 English version: He (Du Shun) resided in the northern plains of Fanchuan. One of his disciples went to Mount Wutai and encountered an old man at the foot of the mountain, who told him, 'Manjushri Bodhisattva is now going to Mount Zhongnan; he is the monk Du Shun.' The disciple hurried back, but Du Shun had already passed away. To this day, the Guanzhong region still holds a Manjushri Bodhisattva memorial service on this day. Du Shun authored one volume of 'Dharmadhatu Contemplation Gate' and one volume of 'Returning to the Source through Exhausting Delusions Contemplation,' specializing in propagating the Avatamsaka Sutra and transmitting it to Zhiyan (Master Zhiyan) of Yunhua. Zhiyan then transmitted it to Xianshou Fazang (Master Fazang), and his teachings were thus spread. (There should be a biography of Master Zhiyan here, but the original record in the annals has been lost).

Master Fazang, his ancestors were from the country of Kangju (located north of the Iron Gate in the Congling Mountains, Kangju is pronounced Qu), who later moved to Chang'an. At the age of sixteen, Fazang went to the Ashoka Stupa in Siming, burned one of his fingers, and vowed to study the Avatamsaka Sutra. During the reign of Empress Wu Zetian, he became a Shami (novice monk) and registered in the palace. In the first year of Tongtian, the emperor issued an edict to expound the tenets of the Avatamsaka Sutra at Taiyuan Temple, and a white light was felt emanating from his mouth, instantly transforming into a canopy, and the crowd cheered. The Dujiang (chief lecturer) reported this matter to Empress Wu Zetian, who issued an edict ordering the ten most virtuous monks in the capital to ordain him with the full precepts, bestowing upon him the title of Xianshou Preceptor. The emperor issued an edict for him to enter Dabiankong Temple to assist Shikshananda in translating the Avatamsaka Sutra. In the tenth month of the second year of Shengli, the emperor issued an edict to lecture at the lecture hall of the Buddha Prediction Temple, and the ground in the capital shook. On the same day, he was summoned to the Changsheng Hall, where Fazang pointed to the golden lion at the corner of the hall and said, 'The principles of the great sutra are profound, the matters are vast, the writing is extensive, and the meanings are profound. Without a sage who has deeply entered into reason, one cannot understand its mysteries.' Therefore, he used the analogy of 'immediately seeing the edge' to explain the 'boundless Dharma' to illustrate the essence of the Dharmadhatu. The lion is a metaphor for the function of the Dharmadhatu. Within it, five teachings are established: 1. The Teaching of the Ignorant Shravakas; 2. The Initial Teaching of the Mahayana; 3. The Final Teaching of the Mahayana; 4. The Sudden Teaching of the Mahayana; 5. The Perfect Teaching of the One Vehicle. Empress Wu Zetian suddenly understood, and thus wrote down his teachings as 'The Chapter of the Golden Lion.' After Emperor Ruizong received the abdication, he invited Master Fazang to transmit the Bodhisattva precepts. Master Fazang wore coarse clothing and ate coarse food, lectured on the Avatamsaka Sutra more than thirty times, and wrote commentaries on ten scriptures, including the Lankavatara Sutra, the Ghanavyuha Sutra, the Brahma Net Sutra, and the Awakening of Faith. In the eleventh month of the first year of Xiantian, Master Fazang passed away at Dajianfu Temple and was posthumously awarded the title of Minister of the Court of State Ceremonies and buried in Shenhe Plain. After Master Fazang passed away, his disciple Huiyuan completely betrayed his teachings and stopped only after his death.

百年而得澄觀。

鎧庵曰。愚法小乘不說轉小成衍。又無別圓被接及法華開顯。則將畢世愚矣。始終圓頓四教。皆無斷伏修證分齊。至說起信論觀法。則云。修之次第如天臺摩訶止觀。豈非有教而無觀耶。

法師澄觀會稽人。夏侯氏。出家于應天寺誦法華經。十四得度。乾元中學律于棲霞澧師。受南山行事于曇一。受菩薩戒于常照。傳關河三論于玄璧。江表三論之盛始於此。大曆初于瓦官傳涅槃起信論終南法界觀法藏還源記。復造東京受雜華于大詵。十年從荊溪習止觀法華維摩等疏。謁牛頭忠徑山欽洛陽無名。咨決南宗禪法。謁慧云明瞭北宗玄理。此土儒墨。竺干梵書。諸部異計。四韋五明。顯密儀軌。莫不旁通博綜。十一年巡禮五臺峨眉。俱瞻瑞相。還居京師大華嚴寺。專行方等懺法。仍講華嚴大經。造新疏二十軸。德宗誕節。召講經內殿。以妙法清涼帝心。遂賜號清涼法師。紫納方袍。禮為教授和上。敕禮部尚書李詵。備禮奉迎。與罽賓般若三藏。譯烏荼國所進華嚴經。帝親預譯場。一日不至。即差僧如比丘法。說欲云。皇帝國事因緣如法眾事與欲清凈。元和五年憲宗問華嚴法界宗旨。豁然有得。敕有司鑄金印。加號大統清涼國師。開成三年三月六日示寂。壽一百二歲。臘八十三。葬終南石室。塔曰

妙覺。師身長九尺四寸。手垂過膝。夜目發光晝仍不瞬。才供二筆日記萬言。盡形一食宿不離衣。歷九朝為七帝門師。荊溪與江淮四十僧。禮覲五臺。師領徒萬指。出郊遠迎。美其尊師之有禮。師去賢首百餘年。遙稟其旨。所著疏記四百餘卷。講華嚴至五十遍。建無遮大齋十五會。弘法弟子三十八人。宰相裴休奉敕撰碑。

法師宗密。何氏。果州人。初得法于荷澤五世孫道圓。傳圓覺于涪上。得華嚴句義于病僧。即為他講。清涼語之曰。毗盧華藏能隨我游者。其汝乎。又嘗答其書云。子之所解猶吾之心。轉輪真子誠所謂也(師所著圓覺序云。講雖濫泰學。且師安叨沐猶吾之納。謬當真子之印)著圓覺華嚴涅槃金剛起信唯識蘭盆法界觀行愿品等疏鈔及修證科儀凡九十餘卷。太和九年。文宗詔問佛法大意。賜紫方服號大德。會昌元年正月六日。坐亡于興福塔院。謚定慧。塔曰青蓮。

義神智曰。華嚴諸師不知眾生因理本具諸法。但說果上諸法相即而已。若不談具。何能相即。故知果上依正融通並由眾生理本者矣。然則一家所談法門。一曰性體。此當正因。二曰性量。此當了因。三曰性具。此當緣因。具即是假假即空中只一法性有茲三義。會之彌分。派之常合。雖一一遍亦無所在。當知他宗談乎法性。亦同今家

【現代漢語翻譯】 現代漢語譯本 妙覺（Miaojue，人名）。師父身高九尺四寸。雙手下垂超過膝蓋。夜晚眼睛發光，白天也不眨眼。才提供兩筆，就能日記萬言。一生只吃一餐，睡覺不脫衣服。歷經九朝，做過七位皇帝的老師。荊溪（Jingxi，地名）與江淮（Jianghuai，地名）的四十位僧人，前往五臺山（Wutai Mountain，山名）禮拜。師父帶領上萬名弟子，在郊外遠迎，讚美他尊敬師長的禮儀。師父離開賢首（Xianshou，人名）一百多年，遙遠地秉承他的旨意。所著的疏記有四百多卷。講解《華嚴經》五十遍。建立無遮大齋十五次。弘揚佛法的弟子有三十八人。宰相裴休（Pei Xiu，人名）奉皇帝的命令撰寫碑文。

法師宗密（Zongmi，人名）。何氏（He Shi，姓氏），果州（Guozhou，地名）人。最初從荷澤（Heze，地名）五世孫道圓（Daoyuan，人名）處得法。在涪上（Fu Shang，地名）傳授《圓覺經》。從生病的僧人那裡得到《華嚴經》的句義，就為他講解。清涼（Qingliang，人名）對他說：『毗盧（毗盧遮那佛，Vairocana）華藏（Huazang，華藏世界）能夠跟隨我遊歷的人，大概就是你吧。』又曾經回覆他的書信說：『你所理解的就像我的心。轉輪真子（Zhuanlun Zhenzi）說的就是你啊』（宗密所著的《圓覺序》中說：『講解雖然濫用泰學，而且老師安於享受，就像我接受，錯誤地擔當真子的印記』）。著有《圓覺經》、《華嚴經》、《涅槃經》、《金剛經》、《起信論》、《唯識論》、《蘭盆經》、《法界觀》、《行愿品》等疏鈔以及修證科儀，總共九十多卷。太和（Taihe，年號）九年，文宗（Wenzong，皇帝謚號）下詔詢問佛法大意，賜予紫色方服，號為大德（Dade，稱號）。會昌（Huichang，年號）元年正月六日，在興福塔院（Xingfu Pagoda Temple，寺廟名）坐化圓寂。謚號為定慧（Dinghui，謚號）。塔名為青蓮（Qinglian，塔名）。

義神智（Yishenzhi，人名）說：『華嚴宗的各位法師不知道眾生因理本來就具備諸法，只是說果位上的諸法相互即是而已。如果不談具備，怎麼能相互即是呢？』所以知道果位上的依報正報融通，都是由於眾生理本的緣故啊。那麼一家所談的法門，一是性體（xingti，自性本體），這相當於正因（zheng yin，直接原因）。二是性量（xingliang，自性度量），這相當於了因（liao yin，輔助原因）。三是性具（xingju，自性具備），這相當於緣因（yuan yin，外部條件）。具備就是假，假就是空，空中只有一法性，有這三種意義。會合起來更加分明，分開來常常會合。即使一一週遍也沒有所在。應當知道其他宗派談論法性，也和我們宗派相同。

【English Translation】 English version Miaojue (Miaojue, a name). The master was nine feet four inches tall. His hands hung down past his knees. His eyes shone at night, and he did not blink during the day. He could record ten thousand words in a diary with just two strokes of his pen. He ate only one meal a day for his entire life and never took off his clothes to sleep. He served as a teacher to seven emperors through nine dynasties. Forty monks from Jingxi (Jingxi, a place name) and Jianghuai (Jianghuai, a place name) went to Mount Wutai (Wutai Mountain, a mountain name) to pay their respects. The master led ten thousand disciples to welcome them far outside the city, praising their respectful etiquette towards their teacher. More than a hundred years after Xianshou (Xianshou, a name) passed away, the master remotely followed his teachings. He wrote more than four hundred volumes of commentaries and records. He lectured on the Avatamsaka Sutra fifty times. He established fifteen Great Universal Assemblies. He had thirty-eight disciples who propagated the Dharma. Prime Minister Pei Xiu (Pei Xiu, a name) was ordered by the emperor to write his epitaph.

Dharma Master Zongmi (Zongmi, a name), of the He (He, a surname) family, was a native of Guozhou (Guozhou, a place name). He initially received the Dharma from Daoyuan (Daoyuan, a name), a fifth-generation descendant of Heze (Heze, a place name). He transmitted the Perfect Enlightenment Sutra on Fu Shang (Fu Shang, a place name). He obtained the meaning of the Avatamsaka Sutra from a sick monk and then lectured on it for him. Qingliang (Qingliang, a name) said to him, 'You are probably the one who can travel with me through the Vairocana (Vairocana) Huazang (Huazang, the Lotus Treasury World).' He also once replied to his letter, saying, 'What you understand is like my own mind. You are truly what is meant by a True Son of the Wheel-Turning King (Zhuanlun Zhenzi)' (In his preface to the Perfect Enlightenment Sutra, Zongmi wrote: 'Although my lectures are an abuse of Taixue, and the teacher is content to enjoy it, it is like I am receiving it, mistakenly bearing the seal of the True Son'). He wrote commentaries and notes on the Perfect Enlightenment Sutra, the Avatamsaka Sutra, the Nirvana Sutra, the Diamond Sutra, the Awakening of Faith, the Consciousness-Only Treatise, the Ullambana Sutra, the Dharma Realm Contemplation, and the Practices and Vows Chapter, totaling more than ninety volumes. In the ninth year of Taihe (Taihe, an era name), Emperor Wenzong (Wenzong, an emperor's posthumous title) issued an edict asking about the main points of the Buddha Dharma, and bestowed upon him a purple robe and the title of Dade (Dade, a title). On the sixth day of the first month of the first year of Huichang (Huichang, an era name), he passed away peacefully in the Xingfu Pagoda Temple (Xingfu Pagoda Temple, a temple name). His posthumous title was Dinghui (Dinghui, a posthumous title). His pagoda was named Qinglian (Qinglian, a pagoda name).

Yishenzhi (Yishenzhi, a name) said, 'The Dharma masters of the Avatamsaka school do not know that sentient beings inherently possess all dharmas in their causal nature; they only talk about the mutual identity of all dharmas on the level of the fruition. If they do not talk about inherent possession, how can there be mutual identity?' Therefore, we know that the interdependence and proper reward of the fruition are all due to the inherent nature of sentient beings. So, the Dharma gate discussed by our school has three aspects: first, the nature-essence (xingti, the essence of self-nature), which corresponds to the direct cause (zheng yin, the direct cause); second, the nature-measure (xingliang, the measure of self-nature), which corresponds to the assisting cause (liao yin, the assisting cause); and third, the nature-possession (xingju, the possession of self-nature), which corresponds to the conditional cause (yuan yin, the external condition). Possession is falsity, and falsity is emptiness. In emptiness, there is only one Dharma-nature, which has these three meanings. When combined, they become clearer; when separated, they always converge. Even if it pervades everything, it is nowhere to be found. It should be known that other schools discuss Dharma-nature in the same way as our school.'

性體性量。以彼皆云法性真如與虛空等。但闕第三性具之義。

法師子𤀹。嘉禾人。初依洪敏師學楞嚴。至動靜二相瞭然不生有省。聞瑯邪慧覺道重當世。趨至其門。值其上堂。即致問曰。清凈本然云何忽生山河大地。覺喝云。清凈本然云何忽生山河大地。師俯伏流汗。豁然大悟。覺謂之曰。汝宗不振久矣。宜厲志扶持以報佛恩。師如教辭去。后住長水。眾幾一千。以賢首宗旨述楞嚴經疏十卷。行於世。

法師凈源。晉江楊氏。受華嚴於五臺承遷(遷師注金師子章)學合論于橫海明覃。還南聽長水楞嚴圓覺起信。時四方宿學推為義龍。因省親于泉。請主清涼。復游吳住報恩觀音。杭守沈文通。置賢首院于祥符以延之。復主青鎮密印寶閣華亭普照善住。高麗僧統義天。航海問道。申弟子禮。初華嚴一宗疏鈔久矣散墜。因義天持至咨決。逸而復得。左丞蒲宗孟撫杭。愍其苦志。奏以慧因易禪為教。義天還國以金書華嚴三譯本一百八十卷(晉嚴觀二法師。同譯六十卷。唐實叉難陀譯八十卷。唐烏荼進本。澄觀法師譯四十卷)以遺師。為主上祝壽。師乃建大閣以奉安之。時稱師為中興教主(以此寺奉金書經故。俗稱高麗寺)元祐三年十一月示寂。塔舍利于寺西北。

法師義和。錫號圓澄。乾道中住慧因。遷

【現代漢語翻譯】 現代漢語譯本： 『性體性量』（自性的本體和作用範圍）。因為他們都說法性真如（諸法實相，不生不滅的真理）與虛空相等同。只是缺少了第三個性具的意義。

法師子𤀹（法師的名字）。嘉禾（地名，今浙江嘉興）人。最初跟隨洪敏法師學習《楞嚴經》。當他對動靜兩種現象的本質有了清晰的認識，不再產生執著時，有所領悟。聽說瑯邪慧覺（人名）的學問道德在當時備受推崇，便前往拜訪。正趕上慧覺上堂講法，子𤀹立即提問：『清凈本然（清凈的本性）為何忽然產生山河大地？』慧覺呵斥道：『清凈本然為何忽然產生山河大地？』子𤀹俯身流汗，豁然大悟。慧覺對他說：『你的宗派衰落很久了，應該立志扶持，以報答佛恩。』子𤀹聽從教誨告辭離去。後來住在長水（地名），門下弟子近一千人。他用賢首宗的宗旨來闡述《楞嚴經》，著有疏十卷，流傳於世。

法師凈源（法師的名字）。晉江（地名，今福建泉州）楊氏。在五臺山從承遷（人名，曾註釋金師子章）學習華嚴宗，又在橫海（地名）從明覃（人名）學習《合論》。之後回到南方，聽長水（地名）講解《楞嚴經》、《圓覺經》和《起信論》。當時四方有學問的人都推舉他為義龍。因為回泉州探親，被邀請主持清涼寺。後來又遊歷到吳地，住在報恩觀音寺。杭州太守沈文通在祥符寺設定賢首院來延請他。又先後主持了青鎮密印寺、寶閣寺、華亭普照寺和善住寺。高麗（古代朝鮮）僧統義天（人名）漂洋過海來問道，行弟子之禮。當初華嚴宗的疏鈔已經散失很久了，義天帶到凈源處請教，得以重新獲得。左丞蒲宗孟（人名）安撫杭州，憐憫凈源的苦心，上奏朝廷將慧因寺從禪宗改為教宗。義天回國時，將用金字書寫的華嚴經三種譯本一百八十卷（晉朝嚴觀二位法師共同翻譯六十卷，唐朝實叉難陀翻譯八十卷，唐朝烏荼進獻的原本，澄觀法師翻譯四十卷）贈送給凈源，用來為主上祝壽。凈源於是建造大閣來供奉這些經書。當時稱凈源為中興教主（因為這座寺廟供奉金字書寫的經書，所以俗稱高麗寺）。元祐三年十一月圓寂，舍利塔建在寺廟西北方。

法師義和（法師的名字）。錫號圓澄。乾道年間住在慧因寺，后遷往...

【English Translation】 English version: 'Nature of Essence and Nature of Extent.' Because they all say that the Dharma-nature True Thusness (the true aspect of all dharmas, the truth of non-birth and non-death) is equal to emptiness. But they lack the meaning of the third, inherent nature.

Dharma Master Zi𤀹 (name of the Dharma Master). He was from Jiahe (place name, present-day Jiaxing, Zhejiang). He initially studied the Shurangama Sutra under Dharma Master Hongmin. When he had a clear understanding of the nature of movement and stillness and no longer produced attachments, he had an enlightenment. Hearing that the learning and virtue of Langye Huijue (person's name) were highly respected at the time, he went to visit him. He happened to arrive when Huijue was giving a Dharma talk, and Zi𤀹 immediately asked: 'Why does the pure and original nature (pure original nature) suddenly produce mountains, rivers, and the great earth?' Huijue scolded: 'Why does the pure and original nature suddenly produce mountains, rivers, and the great earth?' Zi𤀹 bowed down, sweating profusely, and suddenly had a great enlightenment. Huijue said to him: 'Your sect has been in decline for a long time, you should be determined to support it and repay the Buddha's kindness.' Zi𤀹 followed the teaching and took his leave. Later, he lived in Changshui (place name), and had nearly a thousand disciples. He used the tenets of the Huayan School to explain the Shurangama Sutra, and wrote a commentary in ten volumes, which was circulated in the world.

Dharma Master Jingyuan (name of the Dharma Master). He was a Yang from Jinjiang (place name, present-day Quanzhou, Fujian). He studied the Huayan School at Mount Wutai under Chengqian (person's name, who annotated the Golden Lion Chapter), and studied the Treatise on Harmony at Henghai (place name) under Mingtan (person's name). Later, he returned to the south and listened to Changshui (place name) explain the Shurangama Sutra, the Perfect Enlightenment Sutra, and the Awakening of Faith. At that time, scholars from all directions recommended him as Yilong. Because he returned to Quanzhou to visit his family, he was invited to preside over Qingliang Temple. Later, he traveled to Wu and lived in Baoen Guanyin Temple. Shen Wentong, the governor of Hangzhou, established the Xianshou Academy at Xiangfu Temple to invite him. He also successively presided over Qingzhen Miyin Temple, Baoge Temple, Huating Puzhao Temple, and Shanzhu Temple. The Korean (ancient Korea) Sangha Chief Uicheon (person's name) sailed across the sea to ask about the Dharma, and performed the rites of a disciple. Initially, the commentaries and notes of the Huayan School had been lost for a long time. Uicheon brought them to Jingyuan for consultation, and they were recovered. Zuo Cheng Pu Zongmeng (person's name) comforted Hangzhou, and pitying Jingyuan's hard work, he奏上奏朝廷將慧因寺從禪宗改為教宗。When Uicheon returned to his country, he presented Jingyuan with one hundred and eighty volumes of three translations of the Huayan Sutra written in gold (sixty volumes jointly translated by Dharma Masters Yan Guan of the Jin Dynasty, eighty volumes translated by Siksananda of the Tang Dynasty, the original presented by Utu of the Tang Dynasty, and forty volumes translated by Dharma Master Chengguan), to wish the emperor a long life. Jingyuan then built a large pavilion to enshrine these scriptures. At that time, Jingyuan was called the Patriarch of the Revival (because this temple enshrines scriptures written in gold, it is commonly known as the Goryeo Temple). He passed away in November of the third year of Yuanyou, and his stupa of relics was built in the northwest of the temple.

Dharma Master Yihe (name of the Dharma Master). He was given the title Yuancheng. During the Qiandao period, he lived in Huiyin Temple, and later moved to...

平江能仁。閱凈土傳錄。以華嚴部中未有顯揚唸佛法門者。乃著無盡燈。以此經宗旨偏贊西方爲念佛往生之法(文見樂邦文類)。

長者李通玄。唐開元七年。用新譯華嚴經造釋論四十卷。其立論以十處十會盛談法界。與藏師疏旨不同。又以教主請主等十別對勝法華。而不知法華是開權顯實之談。不識華嚴是兼別說圓之典。故多為吾宗所斥(長者事蹟大略見通塞志六卷)。

慈恩宗教

初祖西天戒賢法師　二祖三藏玄奘法師　三祖慈恩窺基法師

賢師三時之教。立義疏闊。豈足以收一代之經。慈恩玄贊之作。觀心虧闕。豈足以通一實之典。恕之者則曰。此別為一機也。當天臺之興。南三北七為之掃跡矣。豈容慈恩崛起於四海永清之後。是不得不議也。撰慈恩宗教志。

法師玄奘。洛陽陳氏。年十一誦通維摩法華。時道基法師化行長安。師負笈西遊。從受阿毗曇婆沙雜心論等。基贊之曰予游講肆多矣。未見少年神悟若此。武德中在京師講雜心論。以不泥文相為世所服。僕射蕭瑀。奏住大莊嚴寺。正觀二年上表游西竺。上允之。杖策西征。遠逾蔥嶺。毒風切肌。飛沙塞路。遇溪澗懸絕。則以繩為梁。梯空而進。及登雪山。壁立千仞。人持四棧。手足更互著崖孔中。猿臂而過。張騫甘延壽所

【現代漢語翻譯】 現代漢語譯本：平江能仁，閱讀《凈土傳錄》，因為《華嚴經》中沒有明顯宣揚唸佛法門的內容，於是撰寫了《無盡燈》，用《華嚴經》的宗旨偏重讚揚西方凈土爲念佛往生之法（內容見《樂邦文類》）。

長者李通玄，唐開元七年，用新翻譯的《華嚴經》撰寫了釋論四十卷。他的立論以十處十會盛大地談論法界，與藏師的疏解旨意不同。又用教主、請主等十種區別來對比勝過《法華經》，卻不知道《法華經》是開權顯實的談論，不認識《華嚴經》是兼顧別教和圓教的經典。因此，他的觀點多被我們宗派所駁斥（長者的事蹟大概見於《通塞志》六卷）。

慈恩宗教

初祖西天戒賢法師（Śīlabhadra），二祖三藏玄奘法師（Xuánzàng），三祖慈恩窺基法師（Kuījī）。

戒賢法師的三時教判，立義疏闊，怎麼能夠概括一代的經典？慈恩窺基的《玄贊》之作，觀心有所虧缺，怎麼能夠通達一實之理？為他辯解的人則說，這是特別為一類根機的人而設的。當天臺宗興起的時候，南三北七宗派都被它掃蕩殆盡了。怎麼能容許慈恩宗在天下太平之後再次崛起呢？這是不得不議論的。因此撰寫了《慈恩宗教志》。

法師玄奘（Xuánzàng），洛陽陳氏人。十一歲時就能背誦《維摩經》、《法華經》。當時道基法師在長安弘揚佛法，玄奘負笈西遊，跟隨他學習《阿毗曇》、《婆沙》、《雜心論》等。窺基讚歎他說：『我遊歷講堂很多了，沒有見過少年人像他這樣神悟。』武德年間，玄奘在京師講解《雜心論》，因為不拘泥於文字表面而被世人所敬佩。僕射蕭瑀，上奏朝廷讓玄奘住在莊嚴寺。貞觀二年，玄奘上表請求去西竺取經，皇帝批準了他的請求。於是他拄著枴杖向西出發，遠遠地越過蔥嶺。路途中毒風侵蝕肌膚，飛沙堵塞道路。遇到溪澗懸崖，就用繩子做橋樑，像梯子一樣在空中前進。等到登上雪山，山壁像刀削一樣陡峭，人們拿著四根木樁，手腳交替地踩著崖壁上的孔洞，像猿猴一樣攀援而過。張騫、甘延壽所

【English Translation】 English version: Nengren of Pingjiang, after reading 'Biographies from the Pure Land Tradition,' and noting the absence of explicit promotion of the practice of reciting the Buddha's name (nianfo) within the Avatamsaka Sutra (Huayan Jing), authored 'Endless Lamp.' He used the tenets of this sutra to particularly praise the Western Pure Land as the method for rebirth through nianfo (as seen in 'Essays from the Land of Bliss').

The Elder Li Tongxuan, in the seventh year of the Kaiyuan era of the Tang Dynasty, used the newly translated Avatamsaka Sutra to create a commentary in forty volumes. His arguments extensively discussed the Dharmadhatu (法界) based on the 'Ten Places and Ten Assemblies,' differing from the interpretations of Tibetan teachers. He also used ten distinctions, such as the 'Teaching Lord' and 'Requesting Lord,' to contrast and surpass the Lotus Sutra (法華經), failing to recognize that the Lotus Sutra reveals the real from the provisional, and not understanding that the Avatamsaka Sutra encompasses both distinct and perfect teachings. Therefore, his views were largely refuted by our school (the Elder's deeds are roughly found in six volumes of 'Comprehensive Records').

The Ci'en (法相宗) School

First Ancestor: Śīlabhadra (戒賢法師) of Western India; Second Ancestor: Tripitaka Master Xuánzàng (玄奘法師); Third Ancestor: Master Kuījī (窺基法師) of Ci'en.

Master Śīlabhadra's doctrine of the Three Periods of Teaching (三時教) was broad and general, how could it encompass all the sutras of an era? Kuījī's 'Profound Commentary' (玄贊) lacked contemplation of the mind, how could it penetrate the principle of the One Reality (一實)? Those who excuse him say that it was specifically intended for a certain type of person. When the Tiantai school arose, it swept away the 'Three in the South and Seven in the North' schools. How could the Ci'en school be allowed to rise again after the realm was at peace? This is something that must be discussed. Therefore, I have compiled 'Records of the Ci'en School'.

The Dharma Master Xuánzàng (玄奘), of the Chen family of Luoyang, could recite the Vimalakirti Sutra (維摩經) and the Lotus Sutra (法華經) by the age of eleven. At that time, Dharma Master Daoji was propagating the Dharma in Chang'an. Xuánzàng traveled west to study with him, learning the Abhidharma (阿毗曇), Vibhasa (婆沙), and Samyuktabhidharmahṛdaya (雜心論), among others. Kuījī praised him, saying, 'I have visited many lecture halls, but I have never seen a young man with such divine understanding.' During the Wude era, Xuánzàng lectured on the Samyuktabhidharmahṛdaya in the capital, and was admired by the world for not being attached to the literal meaning of the texts. The Minister Xiao Yu petitioned the court to allow Xuánzàng to reside at the Zhuangyan Temple. In the second year of the Zhenguan era, Xuánzàng submitted a memorial requesting to travel to West India to obtain scriptures, and the emperor approved his request. Thus, he set out westward with his staff, traveling far beyond the Pamir Mountains (蔥嶺). Poisonous winds cut his skin, and flying sand blocked his path. When he encountered streams and precipices, he used ropes as bridges, advancing in the air like a ladder. When he reached the Snowy Mountains, the cliffs were as steep as if cut by a knife, and people held four stakes, alternately placing their hands and feet in the holes in the cliffs, climbing like apes. Zhang Qian and Gan Yanshou

未至也。過沙河逢惡鬼異類出沒前後。師一心念觀音及般若心經。倏然退散。棱山冰雪春夏不解。徒侶凍死者十之四。入鐵門峰壁皆鐵。即突厥關塞也。所歷百三十國。凡如來所化之地。泥洹堅固之林。降魔菩提之樹。迦路崇高之塔。那揭留影之山。皆申禮敬。獲寶像舍利貝葉七十五部。耆山方等之教。鹿苑半字之文。馬鳴龍樹諸所著述。十八異執之宗。五部殊途之致。收羅研究悉得其文。雖七例八轉之音。三聲六釋之句。無不盡其微妙。既而祗羅國王。賜青象白馬。以助馱載。十九年正月歸長安。留守房元齡。備幢幡鼓吹釋部威儀。道俗數萬眾。以寶輦迎師。二月至洛陽。見上于儀鸞殿(時帝行幸洛京)尉勞勤至。問西域事蹟。詔撰西域記。山川風俗前史未聞。詔就弘福寺與沙門道宣靈綱等同翻譯。二十年上新譯菩薩藏經顯揚聖教論。請上制聖教序。二十二年進瑜伽師地論。上親覽。嘆曰。佛教廣大。猶瞻天瞰海。莫極高深。九流典籍若汀瀅方溟渤耳。世言三教齊致。此妄談也。詔寫新譯經論。宣賜九道總管(時天下分為九道)展轉流佈。詔于京師紫微殿西。別創弘法院。延師居之。選名德七人以自從。對上論道之餘。則與眾隨時翻譯。上令翻老子為梵文以遺西竺。師曰。佛老二教其致大殊。安用佛言以通老義。且

【現代漢語翻譯】 現代漢語譯本 還未到達目的地。途中經過沙河，遇到各種各樣的惡鬼出沒於前后。法師一心念誦觀音菩薩名號以及《般若心經》，那些鬼怪忽然退散。棱山的冰雪春夏都不消融，同行的僧侶凍死了十分之四。進入鐵門，山峰的巖壁都是鐵，這裡就是突厥的關隘。一路上經過一百三十個國家。凡是如來佛所教化的地方，如佛陀涅槃的堅固樹林，降伏魔眾的菩提樹，迦路建造的崇高佛塔，那揭顯現身影的山，都虔誠地禮敬。獲得了寶像、舍利以及貝葉經書七十五部，耆山所傳的方等教義，鹿苑所傳的半字之文，馬鳴、龍樹等人的各種著作，十八個不同派別的宗義，五部經典不同的旨趣，都收集研究，得到了它們的文字。即使是七例八轉的音韻，三聲六釋的語句，沒有不窮盡其中的微妙之處的。之後，祗羅國王賜予青象白馬，用來幫助馱運經書。貞觀十九年正月回到長安，留守房元齡準備了幢幡、鼓吹以及佛教的威儀，僧俗數萬人，用寶輦迎接法師。二月到達洛陽，在儀鸞殿覲見皇上（當時皇上巡幸洛陽），皇上慰問辛勞，詢問西域的事蹟，下詔撰寫《西域記》，記錄山川風俗，這些都是前代史書沒有記載的。皇上下詔在弘福寺與沙門道宣、靈綱等人一同翻譯佛經。貞觀二十年，法師呈上新翻譯的《菩薩藏經》、《顯揚聖教論》，請求皇上撰寫《聖教序》。貞觀二十二年，進獻《瑜伽師地論》，皇上親自閱讀，讚歎說：『佛教廣大，就像瞻仰天空、俯瞰大海一樣，沒有極高極深之處。九流典籍就像小水洼與大海相比。世人說儒、釋、道三教並重，這是妄談。』皇上下詔抄寫新翻譯的經論，頒佈給九道總管（當時天下分為九道），輾轉流傳。皇上下詔在京師紫微殿西，另外建立弘法院，讓法師居住在那裡，挑選有名的德行之人七人來跟隨他。在上前論道的閑暇之餘，就與眾人隨時翻譯佛經。皇上命令將《老子》翻譯成梵文，用來送給西竺（印度）。法師說：『佛、老二教的宗旨大不相同，怎麼能用佛的語言來溝通老的義理呢？況且』

【English Translation】 English version He had not yet arrived. He encountered evil ghosts and strange creatures emerging before and behind him while crossing the Sand River. The Master single-mindedly recited the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) and the Prajñāpāramitā Hridaya Sutra (Heart Sutra). Suddenly, they scattered. The ice and snow on Leng Mountain did not melt even in spring and summer, and four out of ten of his companions froze to death. Entering the Iron Gate, the cliffs of the mountain were all iron. This was the pass of the Tujue (Turks). He traveled through one hundred and thirty countries. Wherever the Tathagata (Buddha) had taught, such as the steadfast forests of Nirvana, the Bodhi tree where Mara (demon) was subdued, the lofty stupas built by Kalu, and the mountains where Nagara (Buddha's Shadow Cave) appeared, he paid his respects. He obtained seventy-five sections of precious images, śarīra (relics), and palm-leaf manuscripts, the teachings of Vaipulya (extensive) from Mount Gṛdhrakūṭa (Vulture Peak), the half-word teachings from Mrigadava (Deer Park), and the various writings of Aśvaghoṣa (Horse-neigh) and Nāgārjuna (Dragon Tree), the doctrines of the eighteen different schools, and the diverse approaches of the five Vinaya (Discipline) sections. He collected and studied them all, obtaining their texts. Even the sounds of the seven examples and eight transformations, and the phrases of the three sounds and six explanations, he exhausted their subtleties. Afterwards, the King of Jiva (Kucha) bestowed a blue elephant and a white horse to help with the transportation. In the first month of the nineteenth year of Zhenguan (645 CE), he returned to Chang'an. Fang Xuanling (Duke of Liang), who was in charge of the capital, prepared banners, drums, and Buddhist ceremonial instruments, and tens of thousands of monks and laypeople welcomed the Master with a jeweled palanquin. In the second month, he arrived in Luoyang and met the Emperor in the Yiluan Hall (at that time, the Emperor was visiting Luoyang). The Emperor expressed his condolences and inquired about the events in the Western Regions. He ordered the compilation of the 'Records of the Western Regions,' documenting the mountains, rivers, customs, and practices that had not been recorded in previous histories. He ordered that the sutras be translated together with the śramaṇas (monks) Daoxuan (Way Declaration) and Linggang (Spirit Net) at Hongfu Temple. In the twentieth year of Zhenguan, the Master presented the newly translated 'Bodhisattva-piṭaka Sutra' and 'Treatise on the Exaltation of the Holy Teaching,' requesting the Emperor to write the 'Preface to the Holy Teaching.' In the twenty-second year of Zhenguan, he presented the 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice). The Emperor personally read it and exclaimed, 'The greatness of Buddhism is like gazing at the sky and overlooking the sea, with no limit to its height and depth. The classics of the Nine Schools are like puddles compared to the vast ocean. The world says that Confucianism, Buddhism, and Taoism are equally important, but this is nonsense.' The Emperor ordered that the newly translated scriptures and treatises be copied and distributed to the chief administrators of the Nine Circuits (at that time, the empire was divided into nine circuits) for widespread dissemination. The Emperor ordered the establishment of the Hongfa Court west of the Zīwēi Hall in the capital, to house the Master. He selected seven virtuous individuals to follow him. In addition to discussing the Dharma with the Emperor, he translated scriptures with the assembly at any time. The Emperor ordered that the 'Laozi' (Tao Te Ching) be translated into Sanskrit to be sent to the Western Regions (India). The Master said, 'The principles of Buddhism and Taoism are vastly different. How can one use the words of the Buddha to convey the meaning of Laozi? Moreover,'

老子立義膚淺。五竺聞之適足見薄。遂止。永徽三年。表請創塔于慈恩寺。以奉藏梵本及兩朝御製聖教序。上許之。仍裒七宮亡人衣財以助其費。顯慶元年皇子生(中宗)神光滿室。上賜號佛光王。越月表請佛光王出家。詔落髮授歸戒。進金字心經法衣缽具。二年帝幸洛陽。詔師陪駕。便道陳留。改葬二親。敕供給葬具。四年以玉華宮為寺。追崇先帝。詔師居之。譯大般若經。及四年成六百卷。麟德元年二月四日。告眾曰。幻泡之質何得久停。令眾稱彌勒。愿與含識速奉慈顏。遂右脅累足。以手支頤。凝然不動。帝哭之慟。廢朝五日。五詔褒恤。用佛故事。以金棺銀槨葬于浐東。初臥病。明藏禪師問疾。見二長人捧白蓮至前。曰師從無始損惱有情。因今小疾並得消殄。師顧大眾合掌而聽。得非譯般若力轉重罪為輕受乎。初游天竺。手摩門逕松曰。吾西求法可枝向西。吾若言歸枝可東指。既往枝果西。一日忽東指。弟子曰。教主歸矣。因號摩頂松。師至天竺。遇龍樹宗。欲從其學。其徒令服藥求長生。方可窮研宗旨。師自念。本欲求經。恐仙術不就。有負宿願。遂學法相於戒賢傳唯識宗。賢時年一百三歲。蒙文殊付託。忍死以遲奘。賢用三時教。一有。二空。三不空不有。起信論雖出馬鳴。久而無傳。師譯唐為梵。俾流

【現代漢語翻譯】 現代漢語譯本： 老子的理論過於膚淺，在印度（五竺）聽來只會顯得更加淺薄。因此作罷。永徽三年（公元652年），玄奘上表請求在慈恩寺建造佛塔，用來供奉從印度帶回的梵文佛經以及唐太宗和唐高宗御製的《聖教序》。皇帝批準了他的請求，並拿出七宮已故之人的衣物和財物來資助建造佛塔的費用。顯慶元年（公元656年），皇子出生（即後來的中宗），室內充滿神光。皇帝賜號為『佛光王』。一個月后，玄奘上表請求佛光王出家。皇帝下詔允許他剃度受戒，並賜予金字心經、法衣和缽具。顯慶二年（公元657年），皇帝前往洛陽，詔令玄奘陪同。在路過陳留時，玄奘改葬了他的父母，皇帝下令供給葬具。顯慶四年（公元659年），將玉華宮改為寺廟，追念先帝，詔令玄奘居住在那裡，翻譯《大般若經》。歷時四年，完成了六百卷的翻譯。麟德元年（公元664年）二月四日，玄奘告訴眾人說：『如幻如泡的身體怎麼能長久停留？』讓眾人稱念彌勒菩薩的名號，希望與一切眾生迅速面見彌勒菩薩慈祥的面容。於是他右脅而臥，雙腿交疊，用手托著下巴，靜止不動。皇帝為此痛哭不已，停止朝政五日，五次下詔褒揚撫卹，按照佛教的儀式，用金棺銀槨將玄奘安葬在浐水東邊。當初玄奘生病臥床時，明藏禪師前去探望，看到兩個高大的人捧著白蓮花來到玄奘面前，說：『法師從無始以來損惱眾生，因此現在的小病都可以消除。』玄奘面向大眾合掌聆聽。這難道不是翻譯《般若經》的力量，將重罪轉化為輕受嗎？當初玄奘遊歷印度時，用手撫摸寺廟門前的松樹說：『我西去求法，如果樹枝向西，我如果返回，樹枝就向東。』他走後，樹枝果然向西。有一天，樹枝忽然向東指。弟子們說：『教主回來了。』因此稱之為『摩頂松』。玄奘到達印度后，遇到了龍樹宗，想要跟隨他們學習。龍樹宗的弟子讓他服用藥物以求長生，這樣才能深入研究宗旨。玄奘心想，我本來是來求經的，恐怕仙術不能成功，辜負了宿願。於是他向戒賢學習法相唯識宗。當時戒賢已經一百零三歲了，蒙受文殊菩薩的囑託，忍耐著等待玄奘。戒賢使用三時教：一是有，二是空，三是不空不有。《起信論》雖然出自馬鳴菩薩，但很久沒有流傳。玄奘將它從唐朝的文字翻譯成梵文，使其流傳開來。

【English Translation】 English version: Laozi's (老子) doctrines are superficial. Hearing of them in India (五竺 - Wuzhu, ancient name for India) would only reveal their shallowness. Therefore, he stopped pursuing them. In the third year of Yonghui (永徽 - Emperor Gaozong's reign title, 652 AD), he submitted a memorial requesting the construction of a pagoda at Ci'en Temple (慈恩寺), to enshrine the Sanskrit scriptures brought back from India and the prefaces to the Sacred Teachings (聖教序) composed by the two emperors (Tang Taizong and Tang Gaozong). The emperor granted his request and also provided clothing and wealth from the deceased concubines of the seven palaces to help with the expenses. In the first year of Xianqing (顯慶 - Emperor Gaozong's reign title, 656 AD), a prince was born (Emperor Zhongzong 中宗), and the room was filled with divine light. The emperor bestowed upon him the title 'Buddha Light King' (佛光王). A month later, Xuanzang submitted a memorial requesting that the Buddha Light King become a monk. The emperor issued an edict allowing him to have his head shaved and receive the precepts. He was presented with a golden-lettered Heart Sutra (心經), monastic robes, and alms bowl. In the second year of Xianqing (657 AD), the emperor went to Luoyang, and Xuanzang was ordered to accompany him. On the way through Chenliu, Xuanzang reburied his parents, and the emperor ordered that burial supplies be provided. In the fourth year of Xianqing (659 AD), Yuhua Palace (玉華宮) was converted into a temple to commemorate the late emperor, and Xuanzang was ordered to reside there to translate the Great Perfection of Wisdom Sutra (大般若經). After four years, he completed the translation of six hundred volumes. On the fourth day of the second month of the first year of Linde (麟德 - Emperor Gaozong's reign title, 664 AD), Xuanzang told the assembly: 'How can this illusory, bubble-like body remain for long?' He instructed everyone to recite the name of Maitreya (彌勒 - future Buddha), hoping to quickly behold Maitreya Buddha's compassionate face together with all sentient beings. Then, he lay on his right side, with his legs crossed and his hand supporting his cheek, remaining motionless. The emperor wept bitterly and suspended court for five days, issuing five edicts of praise and condolence. Following Buddhist customs, Xuanzang was buried in a golden coffin and silver outer coffin to the east of the Chan River (浐東). Initially, when Xuanzang was ill in bed, Zen Master Mingzang (明藏禪師) visited him and saw two tall men holding white lotuses approaching him, saying: 'Master, from beginningless time, you have harmed sentient beings, and now this minor illness will extinguish all of that.' Xuanzang faced the assembly, put his palms together, and listened. Could it be that the power of translating the Prajna Sutra (般若經) turned heavy sins into light suffering? When Xuanzang first traveled to India, he touched a pine tree at the temple gate and said: 'I am going west to seek the Dharma; may the branches face west. If I return, may the branches point east.' After he left, the branches indeed faced west. One day, the branches suddenly pointed east. The disciples said: 'The teacher is returning.' Therefore, it was called 'Head-Touching Pine' (摩頂松). When Xuanzang arrived in India, he encountered the Nagarjuna School (龍樹宗 - Longshu Zong, Madhyamaka). He wanted to study with them, but the disciples of the Nagarjuna School told him to take medicine to seek longevity so that he could thoroughly study the doctrines. Xuanzang thought to himself, 'I originally came to seek scriptures; I fear that the pursuit of immortality will not succeed and will betray my long-cherished wish.' Therefore, he studied the Yogacara (法相 - Faxiang) Vijnanavada (唯識宗 - Weishi Zong) with Silabhadra (戒賢 - Jie Xian). At that time, Silabhadra was one hundred and three years old and had received the entrustment of Manjusri (文殊 - Manjushri Bodhisattva), enduring suffering to wait for Xuanzang. Silabhadra used the Three Periods Teaching (三時教): first, existence; second, emptiness; and third, neither existence nor non-existence. Although the Awakening of Faith (起信論 - Qixin Lun) originated from Asvaghosa (馬鳴 - Ma Ming), it had not been transmitted for a long time. Xuanzang translated it from Tang Chinese into Sanskrit, allowing it to circulate.

布五天。復聞要道。師之功也。

法師窺基。代郡人。金吾衛將軍尉遲敬宗之子。母裴氏。夢吞月而孕。六歲聰慧過人。項有玉枕指文如印。未成童便能著書。初奘三藏得童子于西域。聰悟絕倫。嘗攜詣敬宗。宗呼基出拜奘。使誦所著兵書數千言。奘數目童子。基誦畢奘曰。此古書也。令童子覆之。不差一字。宗大怒以基罔已將殺之。奘就丐出家。因念曩在天竺。起歸與之與。卜者謂曰。師可東歸。弟子生矣。讖既冥符。舉以告宗。宗曰。此子悍暴豈堪受訓。奘曰。郎君器度。非將軍不生。非貧道不識。宗竟諾之。基怫然曰。得不斷欲茹葷血過中食聽此三事。乃可爾。奘念先以欲鉤牽。遂矯許之。正觀二十一年。奉敕落髮。時年十七住廣福寺。稟受奘師瑜伽師地唯識宗旨。撰述疏鈔及於百部。時號百部論師。東行博陵。或請講法華。造玄贊大疏十卷。永淳元年十一月。示滅于慈恩翻經院。御製像贊。敕諸寺圖形以祀。祔葬于奘師之瑩。

義神智曰。慈恩玄贊之釋法華也。都無立行攝法入心成觀等義。專用唯識論定性滅種以通此經。茲乃徒援權文用證實教。然其談八識緣境廣狹。及轉識成智束智成身。與夫造業受報等說。厥功為多。

瑜伽密教

初祖金剛智灌頂國師　二祖不空灌頂國師　三

【現代漢語翻譯】 佈施五天。再次聽聞重要的佛法。這是窺基法師的功勞。

法師窺基（Kuiji）（譯者註：唐代高僧，法相宗創始人之一），代郡人（Dai Commandery）。他是金吾衛將軍尉遲敬宗（Yuchi Jingzong）的兒子，母親裴氏（Pei）夢見吞下月亮而懷孕。六歲時就非常聰明，脖子上有玉枕，指紋像印章。還未成年就能寫書。當初，玄奘三藏（Xuanzang Sanzang）從西域得到一個童子，非常聰明。曾經帶著他去拜見尉遲敬宗。尉遲敬宗叫窺基出來拜見玄奘。讓他背誦所寫的幾千字的兵書。玄奘數著童子的字數。窺基背誦完畢，玄奘說：『這是古書啊。』讓童子倒背，沒有差一個字。尉遲敬宗大怒，認為窺基欺騙了他，將要殺了他。玄奘就請求讓他出家。因此想起以前在天竺（Tianzhú）（譯者註：古代印度）時，一位歸與之（Guizhi）的卜者說：『您可以東歸，弟子已經出生了。』預言非常靈驗。玄奘把這件事告訴尉遲敬宗。尉遲敬宗說：『這個孩子兇悍暴躁，怎麼能接受教訓？』玄奘說：『郎君的器宇風度，不是將軍生不出來，不是貧道也認不出來。』尉遲敬宗最終答應了。窺基生氣地說：『如果不斷絕慾望，允許吃葷腥，允許過午食用，才可以。』玄奘心想先用慾望來引誘他，就假裝答應了。貞觀二十一年（Zhenguan），奉旨剃度出家，當時十七歲，住在廣福寺（Guangfu Temple）。接受玄奘法師的瑜伽師地論（Yogacarabhumi-sastra）和唯識宗（Vijnanavada）的宗旨。撰寫疏鈔等著作達到一百部，當時號稱『百部論師』。他向東前往博陵（Boling），有人請他講解《法華經》（Lotus Sutra），撰寫了《法華經玄贊》（Fa Hua Jing Xuan Zan）大疏十卷。永淳元年（Yongchun）十一月，在慈恩寺（Ci'en Temple）翻譯經書的院子里圓寂。皇帝御製像贊，命令各寺廟畫他的畫像來祭祀，附葬在玄奘法師的墓旁。

義神智（Yishenzhi）說：慈恩宗（Ci'en School）的《法華經玄贊》的解釋，完全沒有建立行、攝法、入心成觀等義理，專門用唯識論（Vijnanavada）的定性滅種來貫通這部經。這乃是徒勞地援引權巧之文，來證實教之理。然而，他談論八識（Eight Consciousnesses）緣境的廣狹，以及轉識成智（Transforming Consciousness into Wisdom），束智成身（Binding Wisdom into the Body），以及造業受報等說法，功勞很多。

瑜伽密教（Yoga Esoteric Buddhism）

初祖金剛智（Vajrabodhi）灌頂國師，二祖不空（Amoghavajra）灌頂國師，三祖...

【English Translation】 Giving alms for five days. Again hearing the essential Dharma. This is due to the merit of Dharma Master Kuiji (Kuiji) (Note: A prominent monk of the Tang Dynasty, one of the founders of the Faxiang School).

Dharma Master Kuiji (Kuiji) (Note: A prominent monk of the Tang Dynasty, one of the founders of the Faxiang School) was a native of Dai Commandery (Dai Commandery). He was the son of Yuchi Jingzong (Yuchi Jingzong), a general of the Jinwu Guard, and his mother, Pei (Pei), dreamed of swallowing the moon and became pregnant. At the age of six, he was exceptionally intelligent, with a jade pillow on his neck and fingerprints like seals. Before reaching adulthood, he was able to write books. Initially, Xuanzang Sanzang (Xuanzang Sanzang) obtained a boy from the Western Regions who was extremely intelligent. He once took him to see Yuchi Jingzong. Yuchi Jingzong called Kuiji out to greet Xuanzang. He had him recite several thousand words of military books that he had written. Xuanzang counted the number of words the boy recited. After Kuiji finished reciting, Xuanzang said, 'This is an ancient book.' He had the boy recite it backwards, and there was not a single mistake. Yuchi Jingzong was furious, thinking that Kuiji had deceived him, and was about to kill him. Xuanzang then requested that he be allowed to become a monk. Therefore, he remembered that when he was in Tianzhu (Tianzhú) (Note: Ancient India), a diviner of Guizhi (Guizhi) said, 'You can return east, your disciple has already been born.' The prophecy was very accurate. Xuanzang told Yuchi Jingzong about this. Yuchi Jingzong said, 'This child is fierce and violent, how can he be taught?' Xuanzang said, 'The Langjun's demeanor and bearing, could not be born without the General, and could not be recognized without the poor monk.' Yuchi Jingzong finally agreed. Kuiji said angrily, 'If I do not cut off desires, allow me to eat meat, and allow me to eat after noon, then I can do it.' Xuanzang thought to first lure him with desires, so he pretended to agree. In the twenty-first year of Zhenguan (Zhenguan), he was ordained as a monk by imperial decree, at the age of seventeen, and lived in Guangfu Temple (Guangfu Temple). He received the teachings of Master Xuanzang's Yogacarabhumi-sastra (Yogacarabhumi-sastra) and the Vijnanavada (Vijnanavada) school. He wrote commentaries and other works, reaching one hundred volumes, and was known as the 'Master of a Hundred Treatises'. He went east to Boling (Boling), and someone asked him to explain the Lotus Sutra (Lotus Sutra), and he wrote the great commentary Fa Hua Jing Xuan Zan (Fa Hua Jing Xuan Zan) in ten volumes. In November of the first year of Yongchun (Yongchun), he passed away in the courtyard of Ci'en Temple (Ci'en Temple) where scriptures were translated. The emperor composed an eulogy for his image, and ordered the temples to paint his portrait for worship, and he was buried next to Master Xuanzang's tomb.

Yishenzhi (Yishenzhi) said: The Ci'en School's (Ci'en School) explanation of the Fa Hua Jing Xuan Zan completely lacks the establishment of practice, the gathering of Dharma, entering the mind to form contemplation, and other meanings, and exclusively uses the Vijnanavada (Vijnanavada) school's fixed nature and extinction of seeds to connect this sutra. This is merely a futile attempt to cite expedient texts to prove the principles of the true teaching. However, his discussion of the breadth and narrowness of the Eight Consciousnesses (Eight Consciousnesses) perceiving objects, as well as transforming consciousness into wisdom (Transforming Consciousness into Wisdom), binding wisdom into the body (Binding Wisdom into the Body), and the doctrines of creating karma and receiving retribution, are of great merit.

Yoga Esoteric Buddhism (Yoga Esoteric Buddhism)

First Ancestor Vajrabodhi (Vajrabodhi), National Teacher of Abhisheka, Second Ancestor Amoghavajra (Amoghavajra), National Teacher of Abhisheka, Third Ancestor...

祖慧朗灌頂法師　龍門無畏法師　大慧一行法師

持密語以希顯驗者。非與夫解第一義者妙心一悟當座而決。是以潔齊三業精明軌儀。誦專數言課充億萬。積月累歲而用成無間。重精疊思而始獲一感。維茲瑜伽五部之教。一切行果。廣大悉備。而於護國救世尤為至要。斯蓋佛道顯仁藏用。所以御外務而回不信也撰瑜伽密教志(梵語瑜伽此云相應謂一切乘境行果所有諸法皆相應也)。

國師金剛智。西土人。親傳龍智阿阇梨法。唐開元七年抵南海廣州以聞。詔入見。館大慈恩寺。夏旱詔禱雨。結壇圖七俱胝像。約像開目即雨。閱三日像目果開。有物自壇布云彌空。須臾霈雨。詔褒之。明年辭游雁門。不允。遷居薦福。所至結壇作灌頂道場。二十年八月告其徒曰。白月圓時吾其逝矣。至期右繞毗盧遮那佛像。頂安貝葉趺坐而化。謚灌頂國師。塔于伊川。

國師不空。西域人。幼隨叔父觀光上國。值金剛智從之傳瑜伽義。智授梵本聲明論。旬日成誦。奇之引入金剛道場。驗以擲華。謂為勝己。師初求法。夢京師像皆東行。窹以問智。智曰。汝有受道之資。吾何靳哉。即授五部及蘇悉地儀軌。智沒奉遺教。西遊天竺。至師子國。遇龍智受十八會金剛灌頂及大悲胎藏建壇之法。傳經論至五百餘部。二十九年自

【現代漢語翻譯】 現代漢語譯本 祖慧朗灌頂法師、龍門無畏法師、大慧一行法師：

那些持誦密語以期獲得靈驗的人，如果不能與那些理解第一義諦的人一樣，在當下頓悟妙心，那是不行的。因此，必須潔凈身、口、意三業，精通軌範儀則，專心誦持咒語，數量達到億萬之多。經過長時間的積累，才能達到無間斷的狀態。反覆精研思考，才能獲得一絲感應。瑜伽五部的教義，涵蓋了一切修行和果報，內容廣大而完備。尤其對於護國救世，更是至關重要。這正是佛道顯揚仁義，內藏功用的體現，所以能夠抵禦外敵，使不信之人回心轉意。《瑜伽密教志》（梵語瑜伽，意為相應，指一切乘的境界、修行、果報，所有諸法皆相應）

國師金剛智（Vajrabodhi），西土人，親自傳承了龍智阿阇梨（Nāgabodhi Ācārya）的法脈。唐開元七年抵達南海廣州，上奏朝廷。奉詔入朝覲見，居住在大慈恩寺。夏天發生旱災，奉詔祈雨。結壇繪製七俱胝佛像，約定在佛像開眼時降雨。過了三天，佛像的眼睛果然睜開。有東西從壇場散佈開來，雲霧瀰漫天空，不久便下起了大雨。皇帝下詔褒獎他。第二年，金剛智請求前往雁門遊歷，沒有得到允許。於是遷居到薦福寺。所到之處都結壇，舉行灌頂道場。開元二十年八月，金剛智告訴他的弟子們說：『白月圓滿之時，我將離世。』到了那天，他右繞毗盧遮那佛（Vairocana）像，頭頂安放貝葉，結跏趺坐而圓寂。謚號灌頂國師，塔葬在伊川。

國師不空（Amoghavajra），西域人，年幼時跟隨叔父來到上國觀光。遇到金剛智，便跟隨他學習瑜伽的義理。金剛智傳授他梵文原本的聲明論，不空在十天之內就能背誦。金剛智感到驚奇，便引導他進入金剛道場，用擲花的方式來驗證，認為不空勝過自己。不空最初求法時，夢見京城的佛像都向東行走。醒來后詢問金剛智，金剛智說：『你具有接受佛法的資質，我怎麼會吝嗇呢？』於是傳授他五部和蘇悉地（Susiddhi）的儀軌。金剛智圓寂后，不空奉行他的遺教，西行前往天竺。到達師子國（Śrī Lanka），遇到龍智，接受了十八會金剛灌頂以及大悲胎藏界（Garbhadhātu）建壇之法。傳譯的經論達到五百餘部。開元二十九年，不空自

【English Translation】 English version Grand Master Zu Huilang, Grand Master Longmen Wuwei, Grand Master Dahui Yixing:

Those who hold secret mantras hoping for miraculous results, if they cannot, like those who understand the first principle, have a sudden enlightenment of the wonderful mind in the present moment, it is not possible. Therefore, one must purify the three karmas of body, speech, and mind, be proficient in the rules and rituals, and recite mantras with focused attention, reaching hundreds of millions of times. Through long-term accumulation, one can reach a state of uninterrupted practice. Through repeated and careful contemplation, one can obtain a single response. The teachings of the five sections of Yoga encompass all practices and results, vast and complete. Especially for protecting the country and saving the world, it is of utmost importance. This is precisely the manifestation of benevolence and the hidden function of the Buddha's path, so it can resist foreign enemies and turn the unbelieving to faith. Record of Yoga Esoteric Teachings (Sanskrit: Yoga, meaning correspondence, referring to the correspondence of all dharmas in the realms, practices, and results of all vehicles).

National Teacher Vajrabodhi, a person from the Western Lands, personally inherited the Dharma lineage of Ācārya Nāgabodhi. In the seventh year of the Kaiyuan era of the Tang Dynasty, he arrived in Guangzhou in the South China Sea and reported to the court. He was summoned to the capital to meet the emperor and resided in the Great Ci'en Temple. In the summer, there was a drought, and he was ordered to pray for rain. He built an altar and drew seven kotis of Buddha images, promising that rain would fall when the images opened their eyes. After three days, the eyes of the images indeed opened. Something spread out from the altar, clouds filled the sky, and soon a heavy rain fell. The emperor issued an edict praising him. The following year, Vajrabodhi requested to travel to Yanmen, but it was not allowed. So he moved to Jianfu Temple. Wherever he went, he built altars and held initiation ceremonies. In the eighth month of the twentieth year of Kaiyuan, Vajrabodhi told his disciples: 'When the white moon is full, I will pass away.' On that day, he circumambulated the image of Vairocana Buddha to the right, placed a palm-leaf on his head, sat in the lotus position, and passed away. He was posthumously named National Teacher Guanding, and his stupa was built in Yichuan.

National Teacher Amoghavajra, a person from the Western Regions, followed his uncle to the upper country for sightseeing when he was young. He met Vajrabodhi and followed him to study the meaning of Yoga. Vajrabodhi taught him the Sanskrit original of the Śabdavidyā, and Amoghavajra was able to recite it within ten days. Vajrabodhi was amazed and led him into the Vajra Mandala, using the method of throwing flowers to verify, and considered Amoghavajra to be superior to himself. When Amoghavajra first sought the Dharma, he dreamed that the Buddha images in the capital were all walking eastward. After waking up, he asked Vajrabodhi, who said: 'You have the qualifications to receive the Dharma, how could I be stingy?' So he taught him the rituals of the five sections and the Susiddhi. After Vajrabodhi passed away, Amoghavajra followed his last instructions and traveled west to India. He arrived in Śrī Lanka and met Nāgabodhi, receiving the eighteen-assembly Vajra initiation and the method of building the altar of the Garbhadhātu. He translated more than five hundred volumes of scriptures and treatises. In the twenty-ninth year of Kaiyuan, Amoghavajra from

師子國歸至廣州。採訪使劉巨濟。請建灌頂壇法。感文殊見身。度人千萬。天寶元年西城大石康居五國。入寇安西。召師入內。上親秉香爐。師誦仁王護國密語。方二七遍。上忽見神兵可五百人。帶甲荷戈立於殿庭。師曰。此毗沙門天王第二子獨健。副陛下意往救安西。請設食以遣之。至四月安西奏。二月十一日。城東北黑雲中見金甲人丈餘。空中鼓角大鳴聲震天地。寇人帳幕間有金鼠嚙斷弓弦。五國即時奔潰。須臾城樓上見天王形。謹圖其像以進驗之。即誦咒日也。乃敕諸道。于城西北隅置天王像(今城樓軍塋立天王堂者即其故事)師每禱必張繡座手持木神。誦咒擲之。神自立於座。四眾環視。兩目瞬動。感格踵至。肅代兩朝。尊為灌頂國師。每以至理開發君上。加贈鴻臚卿晚年示疾就加開府儀同三司肅國公。食邑三千戶。辭不受。賜號大廣智三藏。大曆九年六月。示寂于大興善寺上廢朝三日。賜祭贈司空。謚大辯正廣智。塔舍利于舊居。師譯經七十七部。諸弟子得誦咒之法者。慧朗為最。故東夏以金剛智為始祖。不空為二祖。慧朗為三祖云。不空弟子有慧果者。元和中日本空海入中國從果學。歸國盛行其道(慧朗法師傳本紀失)。

鎧庵曰。華嚴頓施別圓。則無俟乎密。鹿苑專說小乘。則未易用密。唯方等

【現代漢語翻譯】 現代漢語譯本： 金剛智（Vajrabodhi）從師子國（今斯里蘭卡）回到廣州。採訪使劉巨濟（Liu Juji）請他建立灌頂壇傳法，感得文殊菩薩現身，度化了數千人。天寶元年，西城的大石（Tashkent）、康居（Kangju）等五個國家入侵安西（Anxi），朝廷召金剛智入宮。皇上親自手持香爐，金剛智誦唸《仁王護國經》的密語，唸了十四遍。皇上忽然看見神兵大約五百人，身穿盔甲，手持長戈，站在殿庭上。金剛智說：『這是毗沙門天王（Vaiśravaṇa）的第二個兒子獨健（Najikūvara），奉陛下之意前去救援安西，請準備食物送他出發。』到了四月，安西傳來捷報，說二月十一日，在城東北的黑雲中看見金甲神人身高一丈多，在空中敲鑼打鼓，聲音震天動地。敵人的帳篷里有金色的老鼠咬斷弓弦，五國隨即潰敗。不久，在城樓上看見天王顯形，謹將天王的畫像呈上驗證。』這正是金剛智誦咒之日。於是皇帝下令各道，在城西北角設定天王像（現在城樓的軍人墓地裡建有天王堂，就是這個故事）。金剛智每次祈禱，必定張設繡花寶座，手持木製的神像，誦唸咒語后將神像擲出，神像自己站立在寶座上，四眾弟子環繞觀看，神像兩眼眨動，感應靈驗的事蹟接連不斷。金剛智歷經肅宗、代宗兩朝，被尊為灌頂國師，經常用精深的佛理開導君王。朝廷加贈他鴻臚卿的官職，晚年因病，又加封為開府儀同三司、肅國公，食邑三千戶，金剛智都辭謝不受。朝廷賜號『大廣智三藏』。大曆九年六月，金剛智在大興善寺圓寂，皇上為此廢朝三日，賜予祭奠，追贈司空，謚號『大辯正廣智』，將舍利安放在他原來的住所。金剛智翻譯佛經七十七部。他的弟子中，得到誦咒之法成就最高的，是慧朗。所以東夏（中國）以金剛智為始祖，不空（Amoghavajra）為二祖，慧朗為三祖。不空的弟子中有個叫慧果的，元和年間，日本的空海（Kūkai）來到中國，跟隨慧果學習，回國后大力弘揚密法（慧朗法師的傳記已經遺失）。 鎧庵說：華嚴宗頓教的施設，圓融無礙，就不需要密法。鹿苑只說小乘佛法，就不容易用密法。只有方等經典

【English Translation】 English version: Vajrabodhi (金剛智) returned to Guangzhou from Simhala (師子國, present-day Sri Lanka). Liu Juji (劉巨濟), the investigating commissioner, requested him to establish an Abhiṣeka (灌頂) altar to transmit the Dharma, which moved Mañjuśrī (文殊) Bodhisattva to appear in person, converting thousands of people. In the first year of the Tianbao era, the five kingdoms of Dashi (大石, Tashkent), Kangju (康居, Kangju), etc., from the Western Regions invaded Anxi (安西). The court summoned Vajrabodhi into the palace. The emperor personally held the incense burner, and Vajrabodhi recited the esoteric words of the Benevolent Kings Sutra (仁王護國經) fourteen times. Suddenly, the emperor saw about five hundred divine soldiers, wearing armor and holding long spears, standing in the palace courtyard. Vajrabodhi said, 'This is Najikūvara (獨健), the second son of Vaiśravaṇa (毗沙門天王), who is going to rescue Anxi at Your Majesty's command. Please prepare food to send him off.' In the fourth month, a report of victory came from Anxi, saying that on the eleventh day of the second month, a golden-armored divine man more than ten feet tall was seen in the black clouds northeast of the city, beating drums and horns in the air, with sounds shaking the heavens and the earth. Golden rats gnawed through the bowstrings in the enemy's tents, and the five kingdoms immediately collapsed. Soon, the form of the Heavenly King was seen on the city tower, and a portrait of the Heavenly King was respectfully presented for verification.' This was exactly the day Vajrabodhi recited the mantra. Therefore, the emperor ordered all circuits to set up statues of the Heavenly King in the northwest corner of the city (the Heavenly King Hall built in the military cemetery on the city tower today is based on this story). Every time Vajrabodhi prayed, he would set up an embroidered throne, hold a wooden statue of the deity, and after reciting the mantra, throw the statue out. The statue would stand on the throne by itself, and the fourfold assembly would surround and watch, with the statue's eyes blinking, and miraculous responses occurring one after another. Vajrabodhi served during the reigns of Emperors Suzong and Daizong, and was revered as the National Preceptor of Abhiṣeka, often enlightening the monarchs with profound Buddhist principles. The court bestowed upon him the title of Minister of the Court of State Ceremonies (鴻臚卿), and in his later years, due to illness, he was further granted the title of Grand Master of the Palace (開府儀同三司) and Duke of Su (肅國公), with an estate of three thousand households, all of which Vajrabodhi declined. The court bestowed upon him the title 'Great Wise Tripiṭaka Master' (大廣智三藏). In June of the ninth year of the Dali era, Vajrabodhi passed away at the Daxingshan Temple (大興善寺). The emperor suspended court for three days in mourning, bestowed offerings, posthumously granted him the title of Minister of Public Works (司空), and the posthumous title 'Great Eloquent, Correct, and Wise' (大辯正廣智), and enshrined his relics at his former residence. Vajrabodhi translated seventy-seven Buddhist scriptures. Among his disciples, the one who attained the highest achievement in the practice of mantra recitation was Huilang (慧朗). Therefore, in Dongxia (東夏, China), Vajrabodhi is regarded as the first patriarch, Amoghavajra (不空) as the second patriarch, and Huilang as the third patriarch. Among Amoghavajra's disciples was Huiguo (慧果). During the Yuanhe era, Kūkai (空海) of Japan came to China and studied with Huiguo, and after returning to his country, he vigorously promoted the esoteric teachings (the biography of Dharma Master Huilang has been lost). Kai'an said: The sudden teachings of the Avataṃsaka School, being perfect and unobstructed, do not require esoteric practices. The Deer Park, speaking exclusively of the Hinayana, is not easily suited for esoteric practices. Only the Vaipulya Sutras

般若二時。欲轉小成衍及被接入別圓。則如來始於此時有顯密二輪之用。若夫法華開顯。無小無大俱入一乘。殆猶日輪當午罄無昃影。所謂密者尚何施耶。自金剛智諸師。為末代機緣有宜密教者。故東傳此道以名一家。然嗣其後者。功效寖微。唐末亂離。經疏銷燬。今其法盛行於日本。而吾邦所謂瑜伽者。但存法事耳。

法師無畏者。甘露飯王之後也。遜國遺榮。出家學道。所至說法必有異相。至烏茶國演遮那經。眾見毗盧遮那四金字于空中。其徑尋丈(應是順西土梵書成形也)及過龍河。駝負經竟入水。無畏隨之。龍王請入宮。講法三日。開元四年至長安。帝先夢。梵僧來謁。及寤命工肖形於壁。洎師入對。即夢所見者。館之西明寺。稱為教主。秋旱詔禱雨。師以數定為難曰。必欲致雨恐龍暴物。使諭曰。民苦旱久矣。暴風疾雨適足快意。即持缽握小刃攪之。誦密言百過。俄有物若蚪。矯首出缽。白氣盈空。語使人速歸。使回視見密雲如練。自講堂盤空而上。已而震雷風雨飄蕩廬舍。彌日方息。又以積雨不止。即捏泥為五媼。作梵語向之。若叱詈者。即刻而霽。譯毗盧遮那蘇悉地揭羅等經十餘部。弟子寶月一行。皆足受道。數求還西。上安慰不許。二十三年示滅。真體不壞。塔于龍門之西山(本朝太祖。乾德

【現代漢語翻譯】 現代漢語譯本：在般若（Prajna）的兩個階段，如果想要將小乘佛法轉變為大乘佛法，或者被接引進入別教和圓教，那麼如來佛祖從這個時候開始，才會有顯教和密教兩種教法並行運用。至於《法華經》開顯，無論小乘還是大乘，都歸入唯一的佛乘，就像太陽當空照耀，沒有一絲陰影。所謂的密教，又在哪裡施行呢？自從金剛智（Vajrabodhi）等諸位法師，爲了適應末法時代眾生的根器，認為有適合修習密教的人，所以將這種教法傳到東方，並以此自成一家。然而，繼承他們的人，功效逐漸衰微。唐朝末年戰亂頻仍，經書疏解被焚燬。現在這種教法在日本盛行，而我們國家所謂的瑜伽，僅僅只剩下一些法事儀式而已。

法師無畏（Śubhakarasiṃha），是甘露飯王（Amritodana）的後代。他放棄了國家的榮耀，出家學道。所到之處說法，必定有奇異的景象。到烏茶國（Oddiyana）演說《大日經》（Mahavairocana Sutra）時，眾人看見毗盧遮那佛（Vairocana）四個金字在空中顯現，直徑有一尋（古代長度單位，約八尺）見方（應該是按照西土梵文的書寫形式顯現的）。以及渡過龍河（Naga River）時，駱駝揹負著經書進入水中，無畏法師也跟著進入水中。龍王（Nagaraja）請他進入龍宮，講法三天。開元四年到達長安，皇帝事先夢見一位梵僧前來拜謁。醒來后，命令工匠將梵僧的形象畫在墻壁上。等到無畏法師入宮覲見時，就是皇帝夢中所見的那個人。皇帝將他安置在西明寺，尊稱為教主。秋天發生旱災，皇帝下詔讓他祈雨。無畏法師根據術數推算，認為難以成功，說：『如果一定要下雨，恐怕會發生龍捲風等災害。』皇帝派人轉告他說：『百姓苦於旱災已經很久了，即使是暴風疾雨，也足以使他們感到快意。』於是，無畏法師手持缽盂，握著小刀在其中攪動，口誦密咒一百多遍。一會兒，有東西像蝌蚪一樣，昂起頭從缽盂中出來，白色的霧氣充滿天空。他告訴使者趕快回去。使者回頭一看，看見濃密的雲彩像一條白色的綢帶，從講堂盤旋而上，隨即雷聲大作，狂風暴雨吹得房屋搖搖欲墜，持續了一整天才停止。又有一次，因為連日下雨不停，他就用泥土捏成五個老婦人的形象，用梵語對著她們說話，好像在斥責她們一樣，雨立刻就停止了。他翻譯了《大日經》、《蘇悉地經》（Susiddhikara Sutra）、《揭羅經》等十餘部經典。弟子寶月（Ratnacandra）、一行（I-Hsing）都足以繼承他的道法。多次請求返回西方，皇帝安慰他不允許。開元二十三年圓寂，真身不腐壞，安葬在龍門（Longmen）的西山（本朝太祖，乾德）

【English Translation】 English version: In the two stages of Prajna (wisdom), if one desires to transform from Hinayana (Small Vehicle) to Mahayana (Great Vehicle), or to be initiated into the Separate and Perfect teachings, then the Tathagata (Thus Come One) begins to employ both the exoteric and esoteric wheels of Dharma at this time. As for the revelation of the Lotus Sutra, whether Hinayana or Mahayana, all are incorporated into the One Vehicle, much like the sun at midday, casting no shadows. Where, then, would the so-called esoteric teachings be applied? Since Vajrabodhi (Vajrabodhi) and other teachers believed that there were those suited for esoteric teachings in the degenerate age, they transmitted this path to the East, establishing it as a distinct school. However, the efficacy of their successors gradually diminished. During the turmoil at the end of the Tang Dynasty, scriptures and commentaries were destroyed. Now, this teaching flourishes in Japan, while what is known as Yoga in our country is merely the performance of rituals.

The Dharma Master Śubhakarasiṃha (Fearless Lion), was a descendant of King Amritodana (Rice of Ambrosia). He renounced the glory of his kingdom and became a monk to study the Way. Wherever he went to preach, there were always extraordinary signs. When he expounded the Mahavairocana Sutra (Great Sun Sutra) in Oddiyana (Ucha country), the assembly saw four golden characters of Vairocana (The Great Illuminator) appear in the sky, measuring a xun (ancient unit of length, about eight chi) in diameter (presumably appearing in the form of Western Sanskrit script). And when crossing the Naga River (Dragon River), a camel carrying the scriptures entered the water, and Śubhakarasiṃha followed. The Nagaraja (Dragon King) invited him into the dragon palace, where he lectured on the Dharma for three days. In the fourth year of the Kaiyuan era, he arrived in Chang'an. The emperor had previously dreamt of a Brahmin monk coming to pay homage. Upon awakening, he ordered artisans to paint the monk's likeness on the wall. When the master entered the palace for an audience, he was the very person the emperor had seen in his dream. The emperor housed him in Ximing Temple, honoring him as the leader of the teachings. In the autumn, there was a drought, and the emperor ordered him to pray for rain. Śubhakarasiṃha, based on his calculations, found it difficult, saying, 'If rain is to be brought, I fear there will be calamities such as tornadoes.' The emperor sent a message saying, 'The people have suffered from the drought for too long; even violent storms and heavy rain would be welcome.' Thereupon, Śubhakarasiṃha held a bowl, stirred it with a small knife, and recited secret mantras over a hundred times. Soon, something like a tadpole emerged from the bowl, raising its head, and white mist filled the sky. He told the messenger to return quickly. The messenger turned back and saw dense clouds like a white ribbon, spiraling upwards from the lecture hall. Soon after, thunder roared, and wind and rain battered the houses, lasting for an entire day before ceasing. Another time, because of continuous rain, he molded five figures of old women out of mud, speaking to them in Sanskrit, as if scolding them, and the rain stopped immediately. He translated more than ten scriptures, including the Mahavairocana Sutra, the Susiddhikara Sutra (Sutra on the Accomplishment of All Aims), and the Gara Sutra. His disciples Ratnacandra (Treasure Moon) and I-Hsing (One Action) were both capable of inheriting his teachings. He repeatedly requested to return to the West, but the emperor comforted him and refused. He passed away in the twenty-third year of the Kaiyuan era, his physical body remaining incorruptible, and was buried in the western mountains of Longmen (Dragon Gate) (The founding emperor of this dynasty, Qiande)

九年上幸洛陽龍門山廣化寺。問無畏三藏塔。瞻敬真體)。

法師一行。張公謹之孫也。初從普寂落髮。盧鴻一見奇之。謂寂曰。此子非君所能模範。當從其東請南詢可也。師所至倒屣迎之。凡西竺貝葉陰陽緯讖。靡不窮究。傳密教於金剛無畏。結集毗盧遮那經疏登壇灌頂受瑜伽五部法。至國清學歷于老僧。初至僧布算謂侍者曰。當有弟子求吾演算法。除一算曰。門前溪水西流乃至。師突入稽首受訣畢。水復東注。自是演算法卓詭。開元三年詔入見。咨出世法及安國撫民之道。時號天師。帝以國祚為問。答曰。鑾輿有萬里行。社稷終吉。以金合進曰。至萬里即開視。乃當歸少許耳。祿山之亂上幸成都。至萬里橋悟當歸之讖洗然忘憂。終吉者。至昭宗而絕。昭曾封吉王也。里媼王氏子坐罪當死。求救于師。令捕七稚㹠。日藏其一于甕。封以六一泥。咒之七日北斗盡沒。太史奏有大變。師勸帝大赦。媼子遂得免。乃日出一㹠。七日而魁杓盡復。師未解奕。于燕公座。觀王積薪一局遂為敵手。謂燕公曰。此爭先法耳。若誦貧道四句乘除語。則人人為國手。邢和璞謂尹愔曰。洛下閎。造歷時云。八百年差一日。當有聖人定之。大衍曆出。閎言皆驗。十五年陪駕幸新豐。道病。詔京師十大德結壇祈福。十月八日示寂于華嚴寺。

停龕三七日顏貌如生。塔銅人原。謚大慧禪師。所著易論大衍曆。其目在唐書藝文志。

南山律學

始祖曇無德尊者(法正。鞠多尊者弟子。四分律主。南山所宗)　二祖曇摩迦羅尊者(法時。西竺沙門。始依四分十人受戒。遠承法正)　三祖北臺法聰律師(元魏孝文時。本學僧祇。因考受體首傳四分。遠承法時)　四祖雲中道覆律師(聰之弟子。最初撰疏疏科六卷。以釋四分)　五祖大覺慧光律師(初從佛陀禪師出家。陀曰。此子宜先聽律。律是慧基非智不奉。若初從經論。必輕戒網。由是依覆通四分律。撰疏十卷)　六祖高齊道云律師(從光受學。撰疏鈔九卷。判釋廣文)　七祖河北道洪律師(從云受學。亦著疏文)　八祖弘福智首律師(稟戒之前。于古佛塔前。預祈顯驗。蒙佛摩頂。身心泰然。方知感戒。及尋律部。多會其文。從洪受學。撰疏二十卷)　九祖南山道宣律師(輕重儀云。先所宗承首律師者)

鹿園初會多士未純。以故漸制諸戒用清三業。既屢被彈訶。復盛聞開顯。則世之為學。將有乘急戒緩之過。故於泥洹之夜。扶律談常。嚴飭來機毋忽學戒。是為以知常之心扶奉律儀。非同十二年中偏弘三藏之學也。維南山師。遠受佛寄。專典毗尼。盛述條章。深明持犯。所以正為末代之機

【現代漢語翻譯】 現代漢語譯本： 停龕三七日，顏貌如生。塔葬于銅人原。謚號為大慧禪師。所著的《易論》、《大衍曆》，其條目記載於《唐書·藝文志》中。 南山律學 始祖曇無德尊者（法正，鞠多尊者的弟子，四分律的宗主，南山律宗所尊奉）。二祖曇摩迦羅尊者（法時，西竺沙門，最初依據四分律以十人受戒，遠承法正的傳承）。三祖北臺法聰律師（元魏孝文帝時期，原本學習僧祇律，因為考究受戒之體而首傳四分律，遠承法時的傳承）。四祖雲中道覆律師（法聰的弟子，最初撰寫疏疏科六卷，用來解釋四分律）。五祖大覺慧光律師（最初跟隨佛陀禪師出家。佛陀禪師說：『這個孩子應該先聽律，律是智慧的基礎，沒有智慧就不能奉行。如果一開始就學習經論，必定會輕視戒律。』因此依從道覆律師通習四分律，撰寫疏十卷）。六祖高齊道云律師（跟隨慧光律師學習，撰寫疏鈔九卷，判釋廣文）。七祖河北道洪律師（跟隨道云律師學習，也著有疏文）。八祖弘福智首律師（在稟受戒律之前，于古佛塔前，預先祈求顯靈驗證，蒙佛摩頂，身心泰然，才知道是感應戒律。及至尋閱律部，大多會通其中的文義。跟隨道洪律師學習，撰寫疏二十卷）。九祖南山道宣律師（《輕重儀》中說：『先前所宗承的是智首律師』）。 鹿園初次集會，多士尚未純正，因此逐漸制定各種戒律，用來清凈身口意三業。既然屢次被彈劾，又盛行聞法開顯，那麼世間為學之人，將會有乘急戒緩的過失。所以在泥洹（涅槃）之夜，扶持戒律，談論常道，嚴格整飭後來的學人不要忽略學戒。這是用知常之心來扶持奉行律儀，不同於十二年中偏重弘揚三藏之學。南山律師，遠承佛的寄託，專門掌管毗尼（戒律），盛大地闡述條章，深刻地闡明持戒與犯戒。所以正是爲了末法時代的眾生。

【English Translation】 English version: For three weeks after his passing, his countenance remained as if alive. He was entombed at Tongrenyuan. He was posthumously named Dahui Chanshi (Great Wisdom Zen Master). His works, 'Yi Lun' (Discourse on the Book of Changes) and 'Dayan Calendar', are listed in the 'Arts and Literature' section of the 'Tang Shu' (Book of Tang). Nanshan Vinaya School First Ancestor: Venerable Tanwude (Dharmagupta) (Fazheng, disciple of Venerable Juta, master of the Dharmaguptaka Vinaya, revered by the Nanshan School). Second Ancestor: Venerable Tanamo Jialuo (Dharmakara) (Fashi, a Shramana from West India, who initially received ordination according to the Dharmaguptaka Vinaya with ten monks, inheriting the lineage from Fazheng). Third Ancestor: Vinaya Master Facong of Beitai (During the reign of Emperor Xiaowen of the Northern Wei Dynasty, originally studied the Mahasanghika Vinaya, and due to his examination of the essence of ordination, he first transmitted the Dharmaguptaka Vinaya, inheriting the lineage from Fashi). Fourth Ancestor: Vinaya Master Daofu of Yunzhong (Disciple of Facong, who initially wrote a commentary on the commentary in six volumes to explain the Dharmaguptaka Vinaya). Fifth Ancestor: Vinaya Master Huiguang of Dajue (Initially left home with Zen Master Fotuo. Zen Master Fotuo said, 'This child should first listen to the Vinaya. The Vinaya is the foundation of wisdom; without wisdom, one cannot uphold it. If he starts with the Sutras and Shastras, he will surely neglect the precepts.' Therefore, he studied the Dharmaguptaka Vinaya thoroughly under Vinaya Master Daofu and wrote a commentary in ten volumes). Sixth Ancestor: Vinaya Master Daoyun of Gaoqi (Studied under Huiguang and wrote a commentary in nine volumes, interpreting the extensive texts). Seventh Ancestor: Vinaya Master Daohong of Hebei (Studied under Daoyun and also wrote a commentary). Eighth Ancestor: Vinaya Master Zhishou of Hongfu (Before receiving the precepts, he prayed for a miraculous sign in front of an ancient Buddha pagoda and received a touch on his head from the Buddha, making his body and mind peaceful. Only then did he realize the response to the precepts. Upon examining the Vinaya texts, he understood most of their meaning. He studied under Daohong and wrote a commentary in twenty volumes). Ninth Ancestor: Vinaya Master Daoxuan of Nanshan (The 'Qingzhong Yi' (Treatise on Light and Heavy Offenses) states, 'The one previously revered and inherited was Vinaya Master Zhishou'). At the initial gathering in Mrigadava (Deer Park), the assembly was not yet pure. Therefore, various precepts were gradually established to purify the three karmas of body, speech, and mind. Since there were repeated criticisms and the flourishing of hearing and exposition, those who study in the world will have the fault of emphasizing speed and neglecting the precepts. Therefore, on the night of Nirvana (Parinirvana), he supported the Vinaya and discussed the eternal Dharma, strictly instructing future learners not to neglect the study of the precepts. This is to support and uphold the Vinaya with a mind that knows the eternal, unlike the twelve years of emphasizing the propagation of the Tripitaka (Three Baskets of Buddhist scriptures). Vinaya Master Daoxuan of Nanshan, inheriting the Buddha's entrustment from afar, specialized in the Vinaya (discipline), extensively elaborated on the rules and regulations, and deeply clarified the upholding and violation of precepts. Therefore, it is precisely for the beings of the Dharma Ending Age.

宜也。入道之士。何莫由斯。三學相仍。茲為初步。撰南山律學志。

法師道宣。京兆錢氏。母夢梵僧語之曰。仁者所懷梁僧祐律師也。處胎彌十二月而生。九歲遍覽群書。十二善習文墨。十五師日嚴頵公(于倫反)十六誦法華。兩旬而徹。十七落髮。二十依首師進具戒。三衣唯布。常坐一食。武德四年再依首師學律。性好禪那期修正定。頵曰。戒凈定明慧方有據。始聽未閑。持犯焉識。七年徙居終南纻麻蘭若。始制行事鈔。正觀四年行般若三昧於清宮精舍。經九十日。龍化人形禮覲聽法。沙彌染心顧盻其女。龍怒欲害之。念師教誡頓息噁心。攝毒吐井。白師勿飲此水。及往視之其井涌沸。又于雲際寺行此三昧。前後二十會。常感天童為之給侍。十九年偕奘公翻經弘福。筆受潤文推為上首。永徽元年復居纻麻。心勞疾發。忽毗沙門天王授以補心之方(今和劑局方。有天王補心丹)復告師曰。時當像末。不修禪誦。但起伽藍恐非比丘之正業。后在西明寺深夜行道。足跌前階聖者扶足。師問何人。答曰。北天王子那吒。奉命來衛。師曰。太子威力自在。天竺有可作佛事者。愿為致之。太子即以所寶佛牙授之。師夜捧行道晝藏地穴。唯弟子文綱知之。師與天神往來。言此土靈縱西天聖蹟。計三千八百事。隨問隨錄。為

【現代漢語翻譯】 現代漢語譯本： 是啊，進入佛道的人，有誰不是通過這些途徑呢？戒、定、慧三學互相承接，這是最初的步驟。撰寫《南山律學志》。

道宣律師，京兆（今西安）錢氏人。他的母親夢見一位梵僧告訴她說：『你所懷的是梁朝的僧祐律師啊。』在母胎中待了十二個月才出生。九歲時就廣泛閱讀各種書籍。十二歲時擅長寫作。十五歲時拜日嚴頵公（音yún）為師。十六歲時誦讀《法華經》，不到二十天就完全領悟。十七歲時剃度出家。二十歲時依止首師受具足戒。三衣只用布製成。常常坐禪，每日只吃一頓飯。武德四年，再次依止首師學習戒律。他天性喜好禪定，期望修正禪定。頵公說：『戒律清凈，禪定才能明朗，智慧才能有所依據。開始聽聞還不熟悉，怎麼能辨別持戒和犯戒呢？』武德七年，遷居到終南山的纻麻蘭若（寺廟）。開始撰寫《行事鈔》。貞觀四年，在清宮精舍修行般若三昧，經過九十天。龍變化成人形，禮拜並聽聞佛法。一位沙彌心生邪念，顧盼著龍女。龍憤怒想要加害他，想到道宣律師的教誡，立刻停止了惡念，收回毒氣吐到井裡，並告訴律師不要飲用這井裡的水。律師前去檢視，那井水正在沸騰。又在雲際寺修行這種三昧，前後共二十次。常常感得天童為他提供侍奉。貞觀十九年，與玄奘法師一起在弘福寺翻譯佛經，擔任筆受潤文的上首。永徽元年，再次居住在纻麻蘭若。因為心力交瘁而生病。忽然毗沙門天王授予他補心之方（現在和劑局方中，有天王補心丹）。又告訴律師說：『現在是末法時期，不修行禪定誦經，只建造寺廟，恐怕不是比丘的正業。』後來在西明寺深夜行走，腳被前階絆倒，一位聖者扶住了他的腳。律師問他是誰。回答說：『我是北方天王之子那吒（Nata），奉命前來護衛。』律師說：『太子威力自在，天竺（India）有可以用來做佛事的東西，希望您能為我取來。』太子立刻將所珍藏的佛牙授予他。律師夜晚捧著佛牙行走，白天藏在地穴中，只有弟子文綱知道這件事。律師與天神往來，講述此土的靈異和西天的聖蹟，總共有三千八百件事，隨問隨記錄，作為...

【English Translation】 English version: Indeed. For those who enter the path, who does not follow these ways? The three studies of precepts, concentration, and wisdom follow one another, and this is the initial step. Compiled the 'Nanshan Vinaya Records'.

The Dharma Master Daoxuan, from the Qian family of Jingzhao (present-day Xi'an). His mother dreamed of a Brahmin monk who told her, 'The one you are carrying is the Vinaya Master Sengyou of the Liang Dynasty.' He remained in the womb for twelve months before being born. At the age of nine, he had read widely through various books. At twelve, he was skilled in writing. At fifteen, he took Riyan Yun Gong (頵公) as his teacher. At sixteen, he recited the 'Lotus Sutra', and within twenty days, he completely understood it. At seventeen, he shaved his head and left home. At twenty, he relied on his first teacher to receive the full precepts. His three robes were made only of cloth. He often sat in meditation and ate only one meal a day. In the fourth year of the Wude era, he again relied on his first teacher to study the Vinaya. He was naturally fond of meditation and hoped to cultivate correct concentration. Yun Gong said, 'Only with pure precepts can concentration be clear, and only then can wisdom have a foundation. If you are not yet familiar with listening, how can you distinguish between upholding and violating the precepts?' In the seventh year of the Wude era, he moved to the Zhuma Aranya (monastery) in Zhongnan Mountain. He began to write the 'Acts and Matters Excerpt'. In the fourth year of the Zhenguan era, he practiced the Prajna Samadhi in the Qinggong Hermitage for ninety days. A dragon transformed into human form, paid homage, and listened to the Dharma. A novice monk developed impure thoughts, gazing at the dragon's daughter. The dragon was angry and wanted to harm him, but remembering Dharma Master Daoxuan's teachings, he immediately stopped his evil intentions, withdrew his poison, and spat it into the well, telling the Dharma Master not to drink the water from this well. The Dharma Master went to check, and the well water was boiling. He also practiced this Samadhi at Yunji Temple, a total of twenty times. He often felt that a heavenly child was providing him with service. In the nineteenth year of the Zhenguan era, he translated scriptures with Dharma Master Xuanzang at Hongfu Temple, serving as the head of writing and polishing. In the first year of the Yonghui era, he again resided in the Zhuma Aranya. He became ill due to mental exhaustion. Suddenly, the Heavenly King Vaisravana gave him a formula for nourishing the heart (now in the Heji Bureau's prescriptions, there is a Heavenly King Heart-Nourishing Pill). He also told the Dharma Master, 'Now is the end of the Dharma age. If you do not cultivate meditation and recitation, but only build monasteries, I am afraid it is not the proper business of a Bhikkhu.' Later, while walking in the night at Ximing Temple, his foot tripped on the front step, and a sage supported his foot. The Dharma Master asked who it was. He replied, 'I am Nata (Nata), the son of the Northern Heavenly King, and I have been ordered to come and protect you.' The Dharma Master said, 'Prince, your power is free and unhindered. There are things in India (India) that can be used to do Buddhist deeds. I hope you can bring them to me.' The prince immediately gave him the Buddha's tooth that he treasured. The Dharma Master held the Buddha's tooth at night and hid it in a hole in the ground during the day. Only his disciple Wengang knew about this. The Dharma Master communicated with the gods, speaking of the spiritual wonders of this land and the sacred traces of the Western Heaven, a total of three thousand eight hundred matters, recording them as he was asked, as...

感通傳。坐夏有功庭生芝草。隱居之地水涌白泉。操觚續傳則鴻儒服膺。封土築壇則梵僧稱讚。捷疾送奇華異果。非人獻甘露名香。若此之事不能畢記。干封二年春。天人告師曰。師報緣將盡。當生彌勒內宮。十月三日。眾見空中幡華交列。異香天樂。天人同聲請師歸覲彌勒。上聞之。詔天下寺院。圖形奉祀。穆宗制贊曰。代有覺人為如來使。龍鬼歸降天神奉事。聲飛五天辭驚萬里。金烏西沈佛日東舉。稽首歸依肇律宗主。懿宗朝謚澄照。師所撰刪定僧戒本(一卷今所盛行)刪定比丘尼戒本(一卷)注僧戒本(三卷)戒疏(四卷)注羯磨經(二卷)羯磨疏(四卷)行事鈔(三卷)尼戒本(一卷)比丘尼鈔(三卷)拾毗尼義鈔(三卷)亡物輕重儀。章服儀。歸敬儀。正行懺悔儀。新學教誡儀(各一卷)法華義苑(三十卷亡本)釋迦方誌(二卷)佛道論衡(四卷)續高僧傳(三十卷)後續僧傳(十卷)廣弘明集(三十卷)三寶感通記(二卷)天人感通傳(一卷)大唐內典錄(十卷)。

鎧庵曰。澄照婁感天神。揚搉律相。參諸異部。以四分為宗。撰述疏鈔破斥諸家。但據成實論師之說。以五義分通大乘。立為圓宗戒體(日本師為問以難)又立三種懺法。不依方等普賢。乃取唯識別教。以為末世初心懺重觀法。判位太

【現代漢語翻譯】 現代漢語譯本：感通傳。律師坐禪一夏，寺院中便生長出芝草。隱居的地方涌出白色的泉水。他撰寫《續高僧傳》，鴻儒都心悅誠服。封土築壇，連梵僧都稱讚不已。神速地送來奇異的鮮花和果實，非人獻上甘露和名貴的香。這樣的事情無法全部記載。干封二年春天，天人告訴律師說：『您報盡塵緣將要終了，應當往生到彌勒菩薩的內宮。』十月三日，眾人看見空中幡旗鮮花交相羅列，傳來奇異的香氣和天樂，天人們同聲邀請律師歸覲彌勒菩薩。皇上聽說了這件事，詔令天下寺院，繪製律師的畫像供奉祭祀。穆宗皇帝御製贊文說：『每個時代都有覺悟之人，作為如來的使者。龍和鬼都歸順降伏，天神也奉事他。聲名遠播五天，辭藻驚動萬里。金烏西沉，佛日東昇。稽首歸依，律宗的宗主。』懿宗皇帝追諡為澄照。律師所撰寫的著作有：《刪定僧戒本》（一卷，現在所盛行）、《刪定比丘尼戒本》（一卷）、《注僧戒本》（三卷）、《戒疏》（四卷）、《注羯磨經》（二卷）、《羯磨疏》（四卷）、《行事鈔》（三卷）、《尼戒本》（一卷）、《比丘尼鈔》（三卷）、《拾毗尼義鈔》（三卷）、《亡物輕重儀》、《章服儀》、《歸敬儀》、《正行懺悔儀》、《新學教誡儀》（各一卷）、《法華義苑》（三十卷，已亡佚）、《釋迦方誌》（二卷）、《佛道論衡》（四卷）、《續高僧傳》（三十卷）、《後續僧傳》（十卷）、《廣弘明集》（三十卷）、《三寶感通記》（二卷）、《天人感通傳》（一卷）、《大唐內典錄》（十卷）。 鎧庵說：澄照律師屢次感得天神，弘揚律相，參考各部律典，以《四分律》為宗。撰寫疏鈔，破斥各家學說，但依據成實論師的說法，以五種意義融通大乘，創立圓宗戒體（日本僧人為問難）。又創立三種懺法，不依據方等、普賢懺法，而是取用唯識別教，作為末世初心之人懺悔重罪的觀法。判定位太低。

【English Translation】 English version: Record of Spiritual Responses. During the summer retreat, auspicious sesame grass grew in the courtyard. At his hermitage, a white spring gushed forth. When he took up his pen to continue the biographies, even great scholars submitted willingly. When he sealed the earth and built an altar, even梵僧 (Brahmin monks) praised him. Swiftly, miraculous flowers and extraordinary fruits were delivered. Non-human beings offered 甘露 (nectar) and precious incense. Such events cannot be fully recorded. In the spring of the second year of the Ganfeng era, a 天人 (deva) told the master, 'Your karmic connections are about to end. You should be reborn in the inner palace of Maitreya.' On the third day of the tenth month, the assembly saw banners and flowers intertwined in the sky, accompanied by wondrous fragrance and heavenly music. The 天人 (devas) together invited the master to return and pay homage to Maitreya. The emperor heard of this and ordered the temples throughout the land to create images of the master for veneration and worship. Emperor Muzong composed a eulogy, saying, 'In every age, there are enlightened beings who serve as messengers of the Tathagata. Dragons and ghosts submit and surrender, and 天神 (devas) attend to him. His fame flies across the five heavens, and his words amaze ten thousand miles. The golden crow sets in the west, and the sun of Buddhism rises in the east. I bow my head and take refuge in the founder of the Vinaya school.' Emperor Yizong posthumously honored him with the title '澄照 (Chéngzhào, Clear Illumination)'. The works compiled and revised by the master include: 'Revised Monastic Precepts' (one volume, currently prevalent), 'Revised Bhikshuni Precepts' (one volume), 'Commentary on Monastic Precepts' (three volumes), 'Vinaya Commentary' (four volumes), 'Commentary on the Karma Sutra' (two volumes), 'Karma Commentary' (four volumes), 'Notes on Activities' (three volumes), 'Bhikshuni Precepts' (one volume), 'Notes on Bhikshunis' (three volumes), 'Notes on the Meaning of Vinaya' (three volumes), 'Ceremony for Lost Objects and Their Value', 'Ceremony for Robes and Attire', 'Ceremony for Taking Refuge', 'Ceremony for Proper Practice and Repentance', 'Ceremony for Instructions for New Learners' (each one volume), 'Garden of Meanings of the Lotus Sutra' (thirty volumes, lost), 'Gazetteer of Shakya' (two volumes), 'Treatise on the Balance of Buddhist Paths' (four volumes), 'Continued Biographies of Eminent Monks' (thirty volumes), 'Further Continued Biographies of Monks' (ten volumes), 'Collection for the Propagation of Light' (thirty volumes), 'Record of Spiritual Responses of the Three Jewels' (two volumes), 'Record of Spiritual Responses of 天人 (Devas)' (one volume), 'Great Tang Inner Canon Record' (ten volumes). 鎧庵 (Kai'an) said: The 澄照 (Chéngzhào) lawyer repeatedly received responses from 天神 (devas), promoted the characteristics of the Vinaya, and consulted various Vinaya texts, taking the 四分律 (Four-Part Vinaya) as his foundation. He wrote commentaries and subcommentaries, refuting various schools of thought, but based on the 成實論師 (Satyasiddhi School) teachings, he integrated the Mahayana with five meanings, establishing the 圓宗戒體 (Perfect School of Precepts) (Japanese monks raised questions and difficulties). He also established three types of repentance methods, not based on the 方等 (Vaipulya) or 普賢 (Samantabhadra) repentance methods, but rather taking the 唯識別教 (Yogacara-only Teaching) as the method for beginners in the degenerate age to repent of serious offenses. The assigned position is too low.

高。不無可議。

律師允堪。錫號智圓。慶曆間主錢唐西湖菩提寺。撰會正記。以釋南山之鈔。厥後照律師出。因爭論繞佛左右衣制短長。遂別撰資持記。於是會正資持。遂分二家。

律師元照。餘杭唐氏。初依祥符鑒律師。十八通誦妙經。試中得度。專學毗尼。后與擇映從神悟謙師。悟曰。近世律學中微。汝當明法華以弘四方。復從廣慈才法師受菩薩戒。戒光發見(詳見才法師傳)乃博究南山一宗頓漸律儀。常布衣持缽。乞食於市。主靈芝三十年。眾至三百。義天遠來求法。為提大要授菩薩戒。會幾滿萬。增戒度僧。及六十會。施食禳災。應若谷響。所至伽藍必為結界。每曰。生弘律范死歸安養。平生所得唯二法門。政和六年秋九月一日。集眾諷普賢行愿品。趺坐而化。湖上漁人皆聞天樂。葬于寺之西北。謚大智。塔曰戒光。常謂其徒曰。化當世無如講說。垂將來莫若著書。乃述資持記(釋事鈔)濟緣記(釋羯磨疏)行宗記(釋戒疏)住法記(釋遺教疏)報恩記(釋蘭盆疏)觀無量壽佛經。小本彌陀。皆有義疏。刪定尼戒本。凡百餘卷。雜著芝園集二十卷。

鎧庵曰。律師以英才偉器。受[怡-臺+(由/卜)]悟弘四分之記。斯可矣。而乃別為觀經述新疏。抗分事理。專接鈍機。廢棄格言唯任

【現代漢語翻譯】 高（姓名）。這件事情並非沒有可以討論的地方。

律師允堪（姓名），法號智圓（法號）。慶曆年間主持錢唐（地名，即杭州）西湖（地名）菩提寺（寺廟名）。撰寫了《會正記》，用來解釋南山（律宗）的鈔（著作）。後來照律師（姓名）出現，因為爭論繞佛時衣服的左右樣式和長短，於是另外撰寫了《資持記》。從此，《會正記》和《資持記》就分成了兩家。

律師元照（姓名），餘杭（地名）唐氏。起初依止祥符鑒律師（姓名）。十八歲時就能背誦《妙法蓮華經》。通過考試獲得出家資格。專門學習毗尼（戒律）。後來與擇映（姓名）一起跟隨神悟謙師（姓名）。神悟謙師說：『近世律學衰微，你應該闡明《法華經》來弘揚四方。』又跟隨廣慈才法師（姓名）受菩薩戒。戒光顯現（詳細情況見才法師傳）。於是廣泛研究南山一宗的頓漸律儀。常常穿著粗布衣服，拿著缽，在市場上乞食。主持靈芝寺（寺廟名）三十年，僧眾達到三百人。義天（姓名）遠道而來求法，為他提綱挈領地講解要義，並授予菩薩戒，參加法會的人幾乎達到一萬。增加授戒度僧的次數，總共有六十次法會。通過施食來消除災禍，應驗得就像山谷的回聲一樣。所到的寺廟必定為之結界。他常說：『活著的時候弘揚律法，死後歸於安養（指西方極樂世界）。』平生所得只有兩個法門。政和六年秋九月初一，召集僧眾諷誦《普賢行愿品》，然後跏趺坐化。西湖上的漁人都聽到了天樂。安葬在寺廟的西北方。謚號大智。塔名叫戒光。他常常對他的弟子們說：『教化當世，沒有比講經說法更好的了；流傳給後世，沒有比著書立說更好的了。』於是撰寫了《資持記》（解釋《事鈔》）、《濟緣記》（解釋《羯磨疏》）、《行宗記》（解釋《戒疏》）、《住法記》（解釋《遺教疏》）、《報恩記》（解釋《蘭盆疏》）、《觀無量壽佛經》。《小本彌陀經》都有義疏。刪定了《尼戒本》，總共一百多卷。雜著有《芝園集》二十卷。

鎧庵（姓名）說：律師以他的英才和偉大的器量，接受[怡-臺+(由/卜)]悟（不確定，原文有誤）弘揚四分律的記述，這就可以了。但是卻另外撰寫《觀經述新疏》，抗拒分判事相和理體，專門接引遲鈍的根機，廢棄格言，只憑自己的意願。

【English Translation】 Gao (name). There is room for discussion on this matter.

Vinaya Master Yunkan (name), with the Dharma name Zhiyuan (Dharma name), presided over the Bodhi Temple (temple name) in West Lake (place name) of Qiantang (place name, i.e., Hangzhou) during the Qingli period. He wrote 'Huizheng Ji', which was used to explain the 'Chao' (writings) of Nanshan (Vinaya School). Later, Vinaya Master Zhao (name) appeared, and because of disputes over the left-right style and length of clothing when circumambulating the Buddha, he separately wrote 'Zichi Ji'. From then on, 'Huizheng Ji' and 'Zichi Ji' were divided into two schools.

Vinaya Master Yuanzhao (name), from the Tang family of Yuhang (place name), initially relied on Vinaya Master Xiangfu Jian (name). At the age of eighteen, he could recite the 'Wonderful Dharma Lotus Flower Sutra'. He passed the examination to become a monk. He specialized in studying the Vinaya (precepts). Later, he followed Master Shenwu Qian (name) with Zexing (name). Master Shenwu Qian said: 'In recent times, the study of Vinaya has declined. You should elucidate the 'Lotus Sutra' to propagate it in all directions.' He also received the Bodhisattva precepts from Dharma Master Guangci Cai (name). The light of the precepts manifested (see the biography of Dharma Master Cai for details). Therefore, he extensively studied the gradual and sudden precepts of the Nanshan School. He often wore coarse cloth and carried a bowl, begging for food in the market. He presided over Lingzhi Temple (temple name) for thirty years, and the Sangha reached three hundred. Yitian (name) came from afar to seek the Dharma, and he gave him a concise explanation of the essentials and conferred the Bodhisattva precepts. Almost ten thousand people attended the Dharma assembly. He increased the number of ordinations and the number of monks, holding a total of sixty Dharma assemblies. He eliminated disasters through food offerings, which were as responsive as echoes in a valley. He would definitely establish boundaries for the monasteries he visited. He often said: 'While alive, propagate the Vinaya; after death, return to the Land of Bliss (referring to the Western Pure Land).' He only attained two Dharma gates in his life. On the first day of the ninth month of autumn in the sixth year of Zhenghe, he gathered the Sangha to recite the 'Universal Worthy's Conduct and Vow Sutra', and then sat in the lotus position and passed away. The fishermen on West Lake all heard heavenly music. He was buried in the northwest of the temple. His posthumous title was Great Wisdom. The pagoda was named Precept Light. He often said to his disciples: 'To teach the current generation, there is nothing better than preaching the Dharma; to pass it on to future generations, there is nothing better than writing books.' Therefore, he wrote 'Zichi Ji' (explaining 'Shi Chao'), 'Jiyuan Ji' (explaining 'Karma Commentary'), 'Xingzong Ji' (explaining 'Precept Commentary'), 'Zhufa Ji' (explaining 'Yijiao Commentary'), 'Baoen Ji' (explaining 'Lanpen Commentary'), and 'Guan Wuliangshou Fo Jing'. The 'Smaller Sukhavativyuha Sutra' all have commentaries. He revised the 'Bhikkhuni Pratimoksha', totaling more than one hundred volumes. Miscellaneous writings include 'Zhiyuan Ji' in twenty volumes.

Kai'an (name) said: The Vinaya Master, with his talent and great capacity, accepted [怡-臺+(由/卜)] Wu (uncertain, original text is incorrect) to promote the records of the Four-Part Vinaya, which is acceptable. However, he separately wrote 'Guanjing Shu Xinshu', resisting the division of phenomena and noumenon, specializing in receiving dull faculties, abandoning maxims, and only relying on his own will.

臆說。此草菴輔正。不得已而條攻之也。至於律家扶新之出。適足以扶不義以抗義戒之哉。

佛祖統紀卷第二十九(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十

宋景定四明東湖沙門志磐撰

三世出興志第十四

久遠劫來諸佛出世。已粗陳于釋迦本紀之前矣。今約三千如來。用明七佛繼興及今佛像末法滅之相。承之以彌勒下生。終之以樓至成佛。乃至星宿未來莫不略錄。茲蓋克論此方一須彌山南洲之化事。而十方剎土。正可以會通云耳。荊溪師云。必有一人最初先覺。遂以斯道轉覺後覺。相續不已覺者滋多。乃有十方三世諸佛。為明此義撰三世出興志。

梵語劫波。此云分別時節(智論)以人壽八萬四千歲。百年命減一年。減至十歲。百年增一年(或雲子倍父壽)復增至八萬四千歲。如是一減一增為一小劫。二十增減為一中劫。總成住壞空四中為一大劫(新婆沙論)今論過去現在未來三世各一大劫。

過去莊嚴劫(此劫有成住壞空各二十小劫)

成二十小劫(每一小劫各一減一增後放此)

住二十小劫。有千佛次第出世。始自華光佛終至毗舍浮佛(過去七佛。有三佛在莊嚴劫。四佛在見在賢劫)。

九百九十八尊

【現代漢語翻譯】 臆測之說。此乃草菴妄加匡正，不得已而逐條駁斥。至於律宗扶持新說之舉，恰恰足以扶持不義，對抗正義之戒律啊。

《佛祖統紀》卷第二十九（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第三十

宋景定年間四明東湖沙門志磐 撰

三世出興志第十四

久遠劫以來諸佛出世之事，已大致陳述于《釋迦本紀》之前了。現在約略講述三千如來之事，用以闡明七佛相繼出興以及當今佛像末法滅亡之相。接著講述彌勒下生之事，最終講述樓至成佛之事。乃至星宿未來之事，無不略加記載。這大概是詳細論述此方一個須彌山南洲的教化之事，而十方剎土，正可以融會貫通。荊溪大師說：『必定有一人最初先覺，於是用此道轉而覺悟後覺之人，相續不斷，覺悟者越來越多，乃有十方三世諸佛。』爲了闡明此義，撰寫《三世出興志》。

梵語『劫波』(kalpa)，這裡譯為『分別時節』(智論)。以人壽八萬四千歲為基數，每過一百年減少一年，減至十歲；然後每過一百年增加一年（或者說兒子壽命是父親的兩倍），又增至八萬四千歲。這樣一減一增為一個『小劫』。二十個增減為一個『中劫』。總共經歷成、住、壞、空四個中劫為一個『大劫』(新婆沙論)。現在討論過去、現在、未來三世，每一世為一個大劫。

過去莊嚴劫（此劫有成、住、壞、空各二十個小劫）

成，經歷二十個小劫（每一小劫各經歷一減一增，後文同此）。

住，經歷二十個小劫。有千佛次第出世。開始於華光佛，最終到毗舍浮佛（過去七佛，有三佛在莊嚴劫，四佛在現在賢劫）。

第九百九十八尊

【English Translation】 Conjectural talk. This is Cao'an's unauthorized correction, and I have no choice but to refute it item by item. As for the actions of the Vinaya school in supporting new theories, it is precisely enough to support injustice and resist the precepts of righteousness.

Chronicles of the Buddha Ancestors, Volume 29 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddha Ancestors

Chronicles of the Buddha Ancestors, Volume 30

Composed by Shramana Zhipan of Donghu, Siming, during the Jingding era of the Song Dynasty

Record of the Emergence of the Three Worlds, Chapter 14

The emergence of Buddhas in the distant past has already been roughly described before the 'Basic Annals of Shakyamuni'. Now, I will briefly discuss the three thousand Tathagatas to clarify the successive emergence of the Seven Buddhas and the characteristics of the decline and extinction of the Dharma in the present age of Buddha images. This will be followed by a discussion of Maitreya's descent and will conclude with the attainment of Buddhahood by Ruchika Buddha. Even the future of the constellations will be briefly recorded. This is probably a detailed discussion of the teaching affairs of Jambudvipa (Southern Continent) in one Mount Sumeru in this direction, and the lands of the ten directions can be integrated. Master Jingxi said: 'There must be one person who is the first to awaken, and then uses this path to awaken those who awaken later, continuously, and the awakened ones increase, and then there are Buddhas of the ten directions and three times.' To clarify this meaning, I wrote the 'Record of the Emergence of the Three Worlds'.

The Sanskrit word 'Kalpa' (劫波) is translated here as 'distinguishing time periods' (智論, Zhi Lun - Treatise on the Great Perfection of Wisdom). Starting with a human lifespan of 84,000 years, one year is reduced every hundred years, down to ten years; then one year is added every hundred years (or it is said that the son's lifespan is twice that of the father), and it increases again to 84,000 years. Such a decrease and increase is called a 'small kalpa'. Twenty increases and decreases are called a 'middle kalpa'. A total of four middle kalpas, namely formation, dwelling, decay, and emptiness, constitute a 'great kalpa' (新婆沙論, Xin Po Sha Lun - New Vibhasa Treatise). Now we discuss the past, present, and future three worlds, each world being a great kalpa.

The past Adorned Kalpa (this kalpa has twenty small kalpas each of formation, dwelling, decay, and emptiness)

Formation, experiencing twenty small kalpas (each small kalpa experiences a decrease and an increase, and so on hereafter).

Dwelling, experiencing twenty small kalpas. There are a thousand Buddhas appearing in succession. Starting with Dipankara Buddha (華光佛, Huaguang Fo) and ending with Vipashyin Buddha (毗舍浮佛, Pishefu Fo) (The past Seven Buddhas, three Buddhas are in the Adorned Kalpa, and four Buddhas are in the present Worthy Kalpa).

The 998th Venerable

毗婆尸佛。姓拘利若。父槃頭。母婆提。子方膺。侍者無憂。人壽八萬歲出世。居般頭婆提城。坐波波羅樹下說法。三會度三十四萬八千人。

九百九十九尊尸棄佛。姓拘利若。父明相。母光曜。子無量。侍者忍行。人壽七萬歲出世。居光相城。坐分陀利樹下說法。三會度二十五萬人。

毗舍浮佛第一千尊。姓拘利若。父善燈。母稱戒。子妙覺。侍者寂滅。人壽六萬歲出世。居無喻城。坐娑羅樹下說法。度十三萬人(長阿含經○按菩薩本行經。自毗婆尸等三佛相去。劫數遼遠。似不同在莊嚴劫中。今言七佛者。多準藥王經阿含經三世三千佛之義)。

壞二十小劫

空二十小劫(成住壞四者之相併於後賢劫中見)

見在賢劫。以多賢人故名賢劫(智論)

成二十小劫。自過去莊嚴劫壞空之後。至今。

賢劫初成時。光音天。空中布金色云。遍覆梵天。注大洪雨猶如車軸。積風輪上結為水輪。增長至天住界。雨斷水退有大風起。吹水生沫擲置空中。作梵天宮殿七寶間成。水復退下如前風起。吹擲水沫成魔羅波旬宮殿。次造他化自在天。展轉至夜摩天宮殿。水復退下。大風吹沫造須彌山四寶所成。復吹水沫造三十三天七寶宮殿。復于山腹造四天王宮。及日月宮天七寶宮殿。及造

【現代漢語翻譯】 現代漢語譯本 毗婆尸佛（Vipasyin Buddha），姓拘利若（Kondanna），父親是槃頭（Bandhumat），母親是婆提（Bandhumati），兒子是方膺（Samavattakkhandha），侍者是無憂（Asoka）。在人壽八萬歲時出世，居住在般頭婆提城（Bandhumati），在波波羅樹（Patali tree）下說法，三次集會度化了三十四萬八千人。

九百九十九尊尸棄佛（Sikhin Buddha），姓拘利若（Kondanna），父親是明相（Arunavat），母親是光曜（Prabhavati），兒子是無量（Atula），侍者是忍行（Khemankara）。在人壽七萬歲時出世，居住在光相城（Arunavati），在分陀利樹（Pundarika tree）下說法，三次集會度化了二十五萬人。

毗舍浮佛（Vessabhu Buddha）是第一千尊佛，姓拘利若（Kondanna），父親是善燈（Suppatita），母親是稱戒（Yasovati），兒子是妙覺（Supatittha），侍者是寂滅（Niraya）。在人壽六萬歲時出世，居住在無喻城（Anupama），在娑羅樹（Sala tree）下說法，度化了十三萬人（根據《長阿含經》記載，參照《菩薩本行經》，從毗婆尸佛等三佛相距的劫數非常遙遠，似乎不在同一個莊嚴劫中。現在所說的七佛，多是根據《藥王經》、《阿含經》和三世三千佛的說法）。

壞二十小劫

空二十小劫（成、住、壞、空四種狀態的詳細情況將在後面的賢劫中說明）

現在是賢劫，因為有很多賢人而得名（出自《智論》）。

成二十小劫。從過去的莊嚴劫壞滅和空無之後，直到現在。

賢劫剛開始形成時，光音天（Abhassara）的天人，在空中佈滿金色的云，覆蓋整個梵天（Brahma），降下像車軸一樣粗大的洪水。水積聚在風輪上，凝結成水輪，增長到天人居住的界限。雨停后，水退去，有大風颳起，吹起水沫拋向空中，形成梵天的宮殿，用七寶裝飾而成。水再次退下，像之前一樣，風颳起吹起水沫，形成魔羅波旬（Mara Papiyas）的宮殿。然後建造了他化自在天（Paranimmita-vasavatti），逐漸到夜摩天（Yama）的宮殿。水再次退下，大風吹起水沫，建造了須彌山（Mount Sumeru），由四寶構成。又吹起水沫，建造了三十三天（Trāyastriṃśa）的七寶宮殿。又在山腹中建造了四天王（Cāturmahārājika）的宮殿，以及日月宮和天人的七寶宮殿，並建造了...

【English Translation】 English version Vipasyin Buddha, of the Kondanna (Kondanna) clan, his father was Bandhumat (Bandhumat), his mother was Bandhumati (Bandhumati), his son was Samavattakkhandha (Samavattakkhandha), and his attendant was Asoka (Asoka). He appeared in the world when humans lived for 80,000 years, residing in Bandhumati (Bandhumati), and preached under the Patali tree (Patali tree), converting 348,000 people in three assemblies.

The 999th Buddha, Sikhin Buddha, of the Kondanna (Kondanna) clan, his father was Arunavat (Arunavat), his mother was Prabhavati (Prabhavati), his son was Atula (Atula), and his attendant was Khemankara (Khemankara). He appeared in the world when humans lived for 70,000 years, residing in Arunavati (Arunavati), and preached under the Pundarika tree (Pundarika tree), converting 250,000 people in three assemblies.

Vessabhu Buddha, the 1000th Buddha, of the Kondanna (Kondanna) clan, his father was Suppatita (Suppatita), his mother was Yasovati (Yasovati), his son was Supatittha (Supatittha), and his attendant was Niraya (Niraya). He appeared in the world when humans lived for 60,000 years, residing in Anupama (Anupama), and preached under the Sala tree (Sala tree), converting 130,000 people (According to the 'Dirgha Agama Sutra', referring to the 'Boddhisattva-bhumi Sutra', the kalpas separating Vipasyin Buddha and the other two Buddhas are extremely long, seemingly not within the same Adorned Kalpa. The seven Buddhas mentioned now are mostly based on the 'Bhaisajyaraja Sutra', the 'Agama Sutra', and the meaning of the Three Periods and Three Thousand Buddhas).

Twenty small kalpas of destruction.

Twenty small kalpas of emptiness (The details of the four states of formation, duration, destruction, and emptiness will be explained in the subsequent Fortunate Kalpa).

The present kalpa is the Fortunate Kalpa, named so because of the many virtuous people (from 'Mahaprajnaparamita Sastra').

Twenty small kalpas of formation. From the destruction and emptiness of the past Adorned Kalpa until now.

When the Fortunate Kalpa was first formed, the Abhassara (Abhassara) heavens spread golden clouds in the sky, covering the entire Brahma (Brahma), and poured down heavy rain as thick as chariot axles. The water accumulated on the wind wheel, congealing into a water wheel, growing to the boundary where the heavens reside. When the rain stopped and the water receded, a great wind arose, blowing water foam and throwing it into the air, creating the Brahma's palaces, adorned with seven treasures. The water receded again, and as before, the wind arose, blowing water foam and forming the palaces of Mara Papiyas (Mara Papiyas). Then Paranimmita-vasavatti (Paranimmita-vasavatti) was built, gradually reaching the palaces of Yama (Yama). The water receded again, and a great wind blew water foam, building Mount Sumeru (Mount Sumeru), made of four treasures. It also blew water foam, building the seven-treasure palaces of the Trāyastriṃśa (Trāyastriṃśa) heavens. Furthermore, in the mountainside, it built the palaces of the Cāturmahārājika (Cāturmahārājika), as well as the palaces of the sun and moon, the seven-treasure palaces of the heavens, and built...

空居夜叉頗梨宮殿。又于須彌四面作修羅城。七寶莊嚴。又吹水沫作七金山四大洲八萬小洲。周匝安置小輪圍山。金剛所成。如是大風吹掘大地漸漸深入。置大水聚成七香水海及大堿水海。又于地下造閻摩羅宮殿地獄住處。如是三千世界一時同成。此外更造大輪圍山。包裹此大千界。其中六慾須彌日月四洲。乃至小鐵圍山。各有萬億。此約經歷二十增減次第而成(起世經)。

第一小劫(減增)過去劫壞。一切有情久集光音天中。天眾既多居處迫窄。諸福減者應下居。

世間最初有一天子。從光音沒來生大梵空殿之中。是為梵王。經一減一增。念言。無有梵子來生我處(梵王先生后沒。經成住壞空六十小劫。以此為壽)。

第二小劫(減增)時光音諸天。來生梵世者。為梵輔天(壽四十小劫。即是自成劫第二增減劫。至第一增減劫時沒)。

第三小劫(減增)光音諸天。復有來生梵世者。為梵眾天(壽二十小劫。即是自成劫第三增減。至住劫第一增減時沒。或繼此來生者。前後不定則沒時亦前後不定也)漸漸下生六慾諸天人趣。以惡業力漸漸下生餓鬼旁生地獄。后成先壞。法爾如斯。時光音諸天福盡來下化生為人。或樂觀新地者。光明遠照飛行自在。無有男女之相。眾共生故。故名眾生。地

【現代漢語翻譯】 現代漢語譯本 空居夜叉（Yaksa，一種鬼神）在頗梨宮殿（Pari Palace）中。又在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）四面建造修羅城（Asura City，阿修羅居住的城市），用七寶莊嚴。又吹起水沫，形成七金山（Seven Golden Mountains）和四大洲（Four Great Continents），以及八萬小洲。周圍安置小輪圍山（Small Iron Ring Mountains），由金剛（Vajra，一種堅硬的物質）構成。如此大風吹掘大地，漸漸深入，形成大水聚集，成為七香水海（Seven Fragrant Water Seas）和大堿水海（Great Alkaline Water Sea）。又在地下建造閻摩羅（Yama，掌管死亡的神）的宮殿和地獄住處。這樣，三千世界（Three Thousand Worlds）一時同時形成。此外，更建造大輪圍山（Great Iron Ring Mountains），包裹這個大千世界。其中六慾天（Six Desire Realms）、須彌山、日月、四大洲，乃至小鐵圍山，各有萬億。這些大約經歷了二十個增減劫（increasing and decreasing kalpas）次第形成（出自《起世經》）。

第一個小劫（Small Kalpa，時間單位，經歷減劫和增劫）過去，劫壞時，一切有情（sentient beings）長久聚集在光音天（Abhasvara Heaven，色界天之一）中。天眾數量眾多，居住的地方變得狹窄。福報減少的天人應當下生。

世間最初有一天子（Deva，天神），從光音天沒（die）后，來生在大梵空殿（Great Brahma Empty Palace）之中，這就是梵王（Brahma King）。經歷一個減劫和一個增劫。他心想：沒有梵子（Brahma's sons）來生到我這裡（梵王先生后沒。經歷成、住、壞、空六十小劫，以此為壽命）。

第二個小劫（經歷減劫和增劫）時，光音天的諸天（Devas）來生到梵世（Brahma World）的，成為梵輔天（Brahma-purohita Heaven，梵王的輔臣）。（壽命四十小劫。即是自成劫的第二個增減劫。到住劫的第一個增減劫時死）。

第三個小劫（經歷減劫和增劫）時，光音天的諸天，又有來生到梵世的，成為梵眾天（Maha-brahma-parisadya Heaven，梵眾）。（壽命二十小劫。即是自成劫的第三個增減劫。到住劫的第一個增減劫時死。或者繼續來生到這裡的，前後不定，所以死的時候也前後不定）。漸漸下生到六慾天（Six Desire Heavens）和人趣（Human Realm）。因為惡業的力量，漸漸下生到餓鬼（Preta，餓鬼道）、旁生（Tiryagyoni，畜生道）、地獄（Naraka，地獄道）。后成先壞，法爾如斯。當時光音天的諸天福報耗盡，下生化生為人。或者喜歡觀看新的土地的，光明遠照，飛行自在，沒有男女之相。因為共同出生，所以叫做眾生（sentient beings）。

【English Translation】 English version The Yakshas (Yaksa, a type of spirit) dwelling in the Pari Palace. Also, the Asura Cities (Asura City, the city where Asuras live) are built on the four sides of Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology), adorned with the seven treasures. Furthermore, blowing water foam creates the Seven Golden Mountains and the Four Great Continents, along with eighty thousand small continents. The Small Iron Ring Mountains are placed around them, made of Vajra (Vajra, an indestructible substance). In this way, the great wind digs into the earth, gradually deepening, forming a gathering of great waters, becoming the Seven Fragrant Water Seas and the Great Alkaline Water Sea. Also, underground, the palace of Yama (Yama, the god of death) and the dwelling places of hell are built. Thus, the Three Thousand Worlds are formed simultaneously. In addition, the Great Iron Ring Mountains are built to encompass this great chiliocosm. Within it, the Six Desire Realms, Mount Sumeru, the sun and moon, the Four Great Continents, and even the Small Iron Ring Mountains, each exist in trillions. These are formed approximately through twenty increasing and decreasing kalpas in sequence (from the 'Aggañña Sutta').

The first small kalpa (Small Kalpa, a unit of time, experiencing decreasing and increasing kalpas) has passed, and when the kalpa is destroyed, all sentient beings have long gathered in the Abhasvara Heaven (Abhasvara Heaven, one of the heavens in the Realm of Form). As the number of devas (gods) increases, the places to live become cramped. Those devas whose blessings have diminished should descend.

In the beginning of the world, there was a deva (Deva, a god) who, after dying in the Abhasvara Heaven, was born in the Great Brahma Empty Palace, and he became the Brahma King (Brahma King). After experiencing one decreasing kalpa and one increasing kalpa, he thought: 'No Brahma's sons have been born here with me' (The Brahma King was born first and died later. He experiences sixty small kalpas of formation, existence, destruction, and emptiness, and this is his lifespan).

In the second small kalpa (experiencing decreasing and increasing kalpas), the devas from the Abhasvara Heaven who are born into the Brahma World become the Brahma-purohita Heaven (Brahma-purohita Heaven, the ministers of the Brahma King). (Their lifespan is forty small kalpas. That is, the second increasing and decreasing kalpa of the self-forming kalpa. They die at the first increasing and decreasing kalpa of the dwelling kalpa).

In the third small kalpa (experiencing decreasing and increasing kalpas), the devas from the Abhasvara Heaven who are born into the Brahma World become the Maha-brahma-parisadya Heaven (Maha-brahma-parisadya Heaven, the retinue of Brahma). (Their lifespan is twenty small kalpas. That is, the third increasing and decreasing kalpa of the self-forming kalpa. They die at the first increasing and decreasing kalpa of the dwelling kalpa. Or those who continue to be born here, the order is uncertain, so the time of death is also uncertain). Gradually, they descend to the Six Desire Heavens and the Human Realm. Because of the power of evil karma, they gradually descend to the Pretas (Preta, the realm of hungry ghosts), Tiryagyoni (Tiryagyoni, the realm of animals), and Naraka (Naraka, the hell realm). What is formed later is destroyed first, such is the nature of things. At that time, the devas of the Abhasvara Heaven exhaust their blessings and are born as humans by transformation. Or those who enjoy observing new lands, their light shines far, they fly freely, and they have no male or female form. Because they are born together, they are called sentient beings.

涌甘泉味如穌密。以指試嘗遂生味著。失其神足及以身光。世間大闇黑風吹海。漂出日月置須彌山腹照四天下。時諸人輩見出則喜見入則懼。自茲之後乃有晝夜晦朔春秋歲數。終而復始。由耽地味顏色粗悴。地味既隱乃生林藤(樓炭經云兩枝蒲萄)復共耽食林藤復隱。便生自然粳稻無有糠𥢶。備眾美味。此食稍粗殘穢在身。為欲蠲除。便在二道。成男女根。情慾多者便為女人。宿習力故便生淫慾。夫妻共住。光音諸天后來生者入母胎中。遂有胎生。是時先造瞻婆大城。乃至一切城郭。自然粳稻朝刈暮熟。刈后隨生米長四寸。時眾生並取二日糧。乃至取五日糧。漸生糠𥢶。刈已不生。眾懷憂惱。各封田宅造作田種。其後多有盜他田稻。便相拳斗無能決者。議立一平等王賞善罰惡。便有刀杖殺戮。眾共供給號剎帝利(此云田主)自後諸王以此為首。時閻浮提天下富樂安隱。八萬郡國人民聚落雞鳴相聞。無有病患大寒大熱。正行十善正法治國。人民愛敬壽極大久(諸經多言。壽極八萬四千以為增減之數。不言極久)后王不行正法。其壽漸減。至八萬四千歲時。身長八丈。百年命減一年身減一寸。如是減至十歲身長一尺。名為減劫之極。自此之後百年增一年(有經言。子倍父壽者。縱有此事。增減不齊)增至八萬四千歲。名為

【現代漢語翻譯】 現代漢語譯本 涌出的甘泉味道像酥蜜一樣。用手指嘗試品嚐，便產生了味道的執著。失去了神通和自身的光芒。世間陷入巨大的黑暗，狂風吹動大海，將日月吹出，放置在須彌山（Sumeru）的腹部，照耀著四大天下。這時，人們看見日月出現就歡喜，看見日月隱沒就恐懼。從此之後，才有了晝夜、晦朔、春秋、歲數，終而復始。 由於貪戀地味，眾生的顏色變得粗糙憔悴。地味消失後，便生長出林藤（《樓炭經》中說是兩枝葡萄），眾生又共同食用林藤，林藤也消失了。於是便生長出自然的粳稻，沒有糠秕，具備各種美味。食用這種粳稻后，身體里產生了殘穢。爲了去除殘穢，便產生了二道（指大小便道），形成了男女的性器官。情慾多的人便成為女人。由於宿世的習氣，便產生了淫慾。夫妻共同居住。光音天的眾生後來轉生到母親的胎中，於是便有了胎生。 這時，人們先建造了瞻婆大城（Champa），乃至一切的城郭。自然的粳稻早上收割，晚上就成熟。收割后隨即又生長出來，米長四寸。當時，眾生都只取用兩天的糧食，乃至取用五天的糧食。逐漸地，粳稻生出了糠秕，收割后不再生長。眾生都懷著憂愁煩惱，各自劃分田宅，建造田地進行耕種。其後，很多人偷盜他人的稻米，便互相拳打腳踢，沒有能夠決斷是非的人。於是商議立一個平等公正的國王，賞善罰惡。便有了刀杖殺戮。大家共同供養他，稱他為剎帝利（Kshatriya，意為田主）。自此之後，各地的國王都以他為首領。 當時，閻浮提（Jambudvipa）天下富足快樂安穩。八萬個郡國，人民聚落之間雞鳴之聲可以互相聽到。沒有疾病，沒有大寒大熱。奉行十善的正法來治理國家。人民愛戴敬重國王，壽命極長（很多經典都說，壽命最長為八萬四千歲，作為增減的基數，沒有說極長）。後來的國王不行正法，壽命逐漸減少。減少到八萬四千歲時，身高八丈。每過一百年，壽命減少一年，身高減少一寸。就這樣減少到十歲時，身高一尺，稱為減劫的極點。自此之後，每過一百年增加一年（有經典說，兒子比父親的壽命長一倍，即使有這樣的事，增減也不整齊），增加到八萬四千歲，稱為……

【English Translation】 English version The gushing sweet spring tasted like ghee and honey. When tasted with a finger, attachment to the taste arose. They lost their supernatural powers and the light from their bodies. The world fell into great darkness, and the wind blew the sea, carrying the sun and moon to the belly of Mount Sumeru (Sumeru, meaning 'wonderful mountain'), illuminating the four great continents. At that time, people rejoiced when they saw the sun and moon appear, and feared when they saw them disappear. From then on, there were day and night, waxing and waning, spring and autumn, and the counting of years, beginning and ending again and again. Because of their attachment to the taste of the earth, the beings' complexions became rough and haggard. When the taste of the earth disappeared, forest vines (the Lou Tan Jing says two grape vines) grew, and the beings ate them together. When the forest vines disappeared, natural unhusked rice grew, without chaff, possessing all kinds of delicious flavors. After eating this rice, impurities remained in their bodies. In order to eliminate these impurities, two passages (referring to the urinary and excretory passages) developed, forming male and female organs. Those with strong desires became women. Due to the force of past habits, lust arose. Husbands and wives lived together. Beings from the Abhasvara heavens (heaven of radiant sound) were later born into their mothers' wombs, and thus there was womb-birth. At that time, people first built the great city of Champa (Champa), and then all the cities and towns. The natural unhusked rice ripened in the evening after being harvested in the morning. After being harvested, it grew again immediately, the rice being four inches long. At that time, beings took only two days' worth of food, or even five days' worth. Gradually, the rice grew chaff, and after being harvested, it no longer grew. The beings were all worried and distressed, and each divided up land and built fields for cultivation. Later, many people stole rice from others' fields, and they fought each other, with no one able to judge the right and wrong. They discussed establishing an equal and just king to reward the good and punish the evil. Then there were swords, staffs, killings. Everyone supported him and called him Kshatriya (Kshatriya, meaning 'lord of the land'). From then on, the kings of various places took him as their leader. At that time, Jambudvipa (Jambudvipa, the continent where we live) was rich, happy, and peaceful. In the eighty thousand kingdoms, the crowing of chickens could be heard between the people's settlements. There was no disease, no great cold or great heat. They governed the country by practicing the ten wholesome deeds. The people loved and respected the king, and their lifespans were extremely long (many sutras say that the maximum lifespan is eighty-four thousand years, as a base number for increase and decrease, without saying 'extremely long'). Later kings did not practice the right Dharma, and their lifespans gradually decreased. When it decreased to eighty-four thousand years, their height was eight zhang (approximately 24 meters). Every hundred years, their lifespan decreased by one year, and their height decreased by one cun (approximately 3.3 centimeters). In this way, when it decreased to ten years, their height was one chi (approximately 33 centimeters), which is called the extreme of the decreasing kalpa. From then on, every hundred years, one year was added (some sutras say that the son's lifespan is twice that of the father's, even if there is such a thing, the increase and decrease are not uniform), increasing to eighty-four thousand years, which is called...

增劫之極。一減一增終而復始。增至八萬四千歲時。有金輪王出。七寶千子。治四天下國土豐樂。女年五百歲方嫁。此後凡遇增劫之初。皆有金輪王出世(長阿含經)。

第四小劫(減增)乃至第二十小劫(減增)住二十小劫

第一小劫(減增)(○光音諸天來生梵世。最初為梵眾天者至此壽滿二十小劫於此劫歿)

第二小劫(減增)　第三小劫(減增)　第四小劫(減增)　第五小劫(減增)　第六小劫(減增)　第七小劫(減增)　第八小劫(減增)

第九小劫(減增)人壽減至五萬歲時。第一拘留孫佛出世。姓迦葉。父禮德。母善枝。侍者善覺子上勝。居安和城。坐尸利沙樹下說法。一會度四萬人。

減至四萬歲時。第二俱那含牟尼佛出世。姓迦葉。父大德。母善勝。侍者安和。子導師。居清凈城。坐烏暫婆羅門樹下說法。一會度三萬人。

減至二萬歲時。第三迦葉佛出世。姓迦葉。父梵德。母財主。侍者善友。子集軍。居波羅柰城。坐尼俱律樹下說法。一會度二萬人。

減至一百歲時。第四釋迦牟尼佛出世。本在一萬歲時。為觀眾生無機可度。至百歲劫末苦逼。故出乎世(長阿含經大智度論)。

減至八十六歲時。盡正法。一千四百年。

按法住記

【現代漢語翻譯】 現代漢語譯本： 在增劫達到頂峰時，經歷一次減少和一次增加，最終循環往復。當壽命增加到八萬四千歲時，會有金輪王（Cakravarti-raja，擁有金輪的統治者）出現，擁有七寶（sapta-ratna）和一千個兒子，治理四大部洲（Caturdvipa）的國土，使之豐饒快樂。女子要到五百歲才出嫁。此後，凡是遇到增劫的初期，都會有金輪王出世（《長阿含經》）。

第四小劫（Antarakalpa，減增）乃至第二十小劫（減增）持續二十個小劫。

第一小劫（減增）（○光音天（Ābhāsvara）的諸天來生到梵世（Brahma-loka）。最初作為梵眾天（Brahma-pārisadya）者，到此壽命滿二十小劫，在此劫終結時去世）

第二小劫（減增） 第三小劫（減增） 第四小劫（減增） 第五小劫（減增） 第六小劫（減增） 第七小劫（減增） 第八小劫（減增）

第九小劫（減增），當人的壽命減少到五萬歲時，第一尊拘留孫佛（Krakucchanda Buddha）出世，姓迦葉（Kāśyapa），父親是禮德（Agnidatta），母親是善枝（Viśākhā），侍者是善覺（Buddhija），兒子是上勝（Uttara），居住在安和城（Khemavatī），在尸利沙樹（Sirisa tree）下說法，一次集會度化四萬人。

當壽命減少到四萬歲時，第二尊俱那含牟尼佛（Kanakamuni Buddha）出世，姓迦葉（Kāśyapa），父親是大德（Yajñadatta），母親是善勝（Uttara），侍者是安和（Sotthija），兒子是導師（Vatara），居住在清凈城（Sobhavatī），在烏暫婆羅門樹（Udumbara tree）下說法，一次集會度化三萬人。

當壽命減少到二萬歲時，第三尊迦葉佛（Kāśyapa Buddha）出世，姓迦葉（Kāśyapa），父親是梵德（Brahmadatta），母親是財主（Dhanavatī），侍者是善友（Mitra），兒子是集軍（Jitasena），居住在波羅柰城（Varanasi），在尼俱律樹（Nigrodha tree）下說法，一次集會度化二萬人。

當壽命減少到一百歲時，第四尊釋迦牟尼佛（Sakyamuni Buddha）出世，本來應該在一萬歲時出世，因為觀察到眾生沒有可以被度化的根基，所以在百歲劫末，苦難逼迫時才出世（《長阿含經》《大智度論》）。

當壽命減少到八十六歲時，正法（saddharma）結束，持續一千四百年。

根據《法住記》（Dharma-sthiti-sūtra）記載。

【English Translation】 English version: At the peak of an increasing kalpa (aeon), after an increase and a decrease, the cycle begins again. When the lifespan increases to eighty-four thousand years, a Cakravarti-raja (wheel-turning king) will appear, possessing the seven treasures (sapta-ratna) and a thousand sons, ruling the lands of the four continents (Caturdvipa), making them prosperous and joyful. Women will marry at the age of five hundred. Thereafter, whenever the beginning of an increasing kalpa is encountered, a Cakravarti-raja will appear (Dirgha Agama Sutra).

The fourth Antarakalpa (decreasing and increasing) up to the twentieth Antarakalpa (decreasing and increasing) lasts for twenty Antarakalpas.

The first Antarakalpa (decreasing and increasing) (○ Beings from the Ābhāsvara heavens are born into the Brahma-loka. Those who were initially Brahma-pārisadya beings live for twenty Antarakalpas and pass away at the end of this kalpa.)

The second Antarakalpa (decreasing and increasing) The third Antarakalpa (decreasing and increasing) The fourth Antarakalpa (decreasing and increasing) The fifth Antarakalpa (decreasing and increasing) The sixth Antarakalpa (decreasing and increasing) The seventh Antarakalpa (decreasing and increasing) The eighth Antarakalpa (decreasing and increasing)

The ninth Antarakalpa (decreasing and increasing), when the human lifespan decreases to fifty thousand years, the first Krakucchanda Buddha appears, of the Kāśyapa gotra (clan), his father is Agnidatta, his mother is Viśākhā, his attendant is Buddhija, his son is Uttara, he resides in Khemavatī, and teaches under the Sirisa tree, converting forty thousand people in one assembly.

When the lifespan decreases to forty thousand years, the second Kanakamuni Buddha appears, of the Kāśyapa gotra (clan), his father is Yajñadatta, his mother is Uttara, his attendant is Sotthija, his son is Vatara, he resides in Sobhavatī, and teaches under the Udumbara tree, converting thirty thousand people in one assembly.

When the lifespan decreases to twenty thousand years, the third Kāśyapa Buddha appears, of the Kāśyapa gotra (clan), his father is Brahmadatta, his mother is Dhanavatī, his attendant is Mitra, his son is Jitasena, he resides in Varanasi, and teaches under the Nigrodha tree, converting twenty thousand people in one assembly.

When the lifespan decreases to one hundred years, the fourth Sakyamuni Buddha appears, originally intended to appear when the lifespan was ten thousand years, but observing that beings had no capacity to be liberated, he appeared at the end of the kalpa when the lifespan was one hundred years, due to the pressure of suffering (Dirgha Agama Sutra, Mahaprajnaparamita Sastra).

When the lifespan decreases to eighty-six years, the saddharma (true Dharma) ends, lasting for one thousand four hundred years.

According to the Dharma-sthiti-sūtra (Record of the Duration of the Dharma).

。佛告阿難。我滅度后正法一千年。由女人出家減五百年。像法一千年。末法一萬年。善見論云。佛初不度女人。后為說八敬法。還得一千年。法苑云。天人答南山曰。佛錫杖在龍窟中。四十年住。為如來去後。有飛行羅剎。能說十二部經。詐為善比丘。食諸持戒者日別四百。為斷此惡故鎮龍窟中。復令正法增住四百年。像法增千五百年。末法增二萬年。

減至七十八歲。入像法八百年。是為今時正得壽(以佛滅二千二百年為約合減二十二歲。至理宗淳祐十一年。準之)。

減至六十一歲盡像法。二千五百年(解見前文)。

減至三十歲。入末法三千一百年。人長三尺。時饑饉災起。由人民皆行十惡。草菜米穀五種上味。悉皆隱沒。唯煎朽骨共為燕會。若遇一粒粟稗藏護如寶。六七年來天不降雨。尚不得水。何況飲食。人多餓死。郡益空荒。七年七月七日其災方息。時有一人合集男女有福德者。凡得萬人。留為人種。人能行善。所須飲食。天即雨下(雜出阿毗曇論瑜伽對法論中阿含經莊椿錄等文)。

減至二十歲。入末法四千一百年。人長二尺。時疾疫災起。由人行惡復盛。俱遭病死。無人送埋。郡邑空荒。唯少家在。經七月七日其災方息。唯留萬人為種。人持善行。飲食衣服。天即雨下。

【現代漢語翻譯】 現代漢語譯本：佛陀告訴阿難（Ananda）。我涅槃（Nirvana）后，正法時期有一千年，因為女人出家而減少五百年。像法時期有一千年，末法時期有一萬年。《善見論》中說，佛陀最初不度女人出家，後來為她們說了八敬法，因此正法時期又得以延續一千年。《法苑》中說，天人回答南山律師說，佛陀的錫杖在龍窟中，停留了四十年，這是因為如來（Tathagata）滅度后，有飛行羅剎（Rakshasa），能說十二部經，假裝成善良的比丘（Bhikkhu），每天吃掉四百個持戒者。爲了斷除這種惡行，佛陀的錫杖鎮守在龍窟中，又使正法時期增加了四百年，像法時期增加了一千五百年，末法時期增加了兩萬年。 壽命減少到七十八歲，進入像法時期八百年。這就是現在的壽命（以佛陀滅度后兩千二百年為準，大約減少了二十二年。到理宗淳祐十一年時推算）。 壽命減少到六十一歲，像法時期結束，共計二千五百年（解釋見前文）。 壽命減少到三十歲，進入末法時期三千一百年。人的身高只有三尺。這時饑饉災難興起，因為人民都行十惡。草、菜、米、谷五種上等美味，全部都消失了。只能煮爛的骨頭一起當做宴會食物。如果遇到一粒粟米或稗子，就藏起來像寶貝一樣保護。六七年來天不下雨，尚且得不到水，更何況是飲食。很多人餓死，郡縣更加空曠荒涼。七年七月七日，這場災難才停止。這時有一個人聚集男女中有福德的人，總共得到一萬人，留下作為人種。人能夠行善，所需要的飲食，天就會降下來（雜出於《阿毗曇論》、《瑜伽師地論》、《對法論》、《阿含經》、《莊椿錄》等文獻）。 壽命減少到二十歲，進入末法時期四千一百年。人的身高只有二尺。這時疾疫災難興起，因為人們作惡更加嚴重，都遭受疾病而死，沒有人埋葬，郡邑空曠荒涼，只有少數人家還在。經過七個月七天，這場災難才停止。只留下了一萬人作為人種。人堅持行善，飲食衣服，天就會降下來。

【English Translation】 English version: The Buddha told Ananda (Ananda). After my Nirvana (Nirvana), the Proper Dharma age will be one thousand years, reduced by five hundred years due to women leaving home. The Semblance Dharma age will be one thousand years, and the Dharma Decline age will be ten thousand years. The Samantapasadika says that the Buddha initially did not allow women to leave home, but later spoke the Eight Garudhammas for them, thus extending the Proper Dharma age by one thousand years. The Dharma Garden says that a Deva (celestial being) answered Lawyer Nanshan, saying that the Buddha's staff is in the Dragon Cave, staying for forty years. This is because after the Tathagata (Tathagata) passed away, there was a flying Rakshasa (Rakshasa) who could speak the twelve divisions of scriptures, pretending to be a virtuous Bhikkhu (Bhikkhu), eating four hundred precept-holders daily. To cut off this evil, the Buddha's staff guards the Dragon Cave, further increasing the Proper Dharma age by four hundred years, the Semblance Dharma age by one thousand five hundred years, and the Dharma Decline age by twenty thousand years. Lifespan decreases to seventy-eight years, entering the Semblance Dharma age for eight hundred years. This is the current lifespan (based on two thousand two hundred years after the Buddha's passing, approximately a decrease of twenty-two years. Calculated to be in the eleventh year of Chunyou during the reign of Emperor Lizong). Lifespan decreases to sixty-one years, the Semblance Dharma age ends, totaling two thousand five hundred years (explanation as seen in the previous text). Lifespan decreases to thirty years, entering the Dharma Decline age for three thousand one hundred years. People's height is only three chi (a Chinese unit of measurement, approximately one foot). At this time, famine disasters arise because people all practice the ten evils. Grass, vegetables, rice, and the five superior flavors all disappear. They can only cook rotten bones together as banquet food. If they encounter a grain of millet or barnyard millet, they hide it and protect it like a treasure. For six or seven years, the sky does not rain, and they cannot even obtain water, let alone food and drink. Many people starve to death, and the counties become even more desolate. On the seventh day of the seventh month of the seventh year, this disaster will cease. At this time, one person gathers men and women with merit, totaling ten thousand people, leaving them as the seed of humanity. If people can practice good deeds, the food and drink they need will be rained down from the sky (extracted from texts such as the Abhidharma, Yogacarabhumi-sastra, Abhidharmasamuccaya, Agamas, and Zhuang Chunlu). Lifespan decreases to twenty years, entering the Dharma Decline age for four thousand one hundred years. People's height is only two chi. At this time, epidemic disasters arise because people's evil deeds are even more rampant, and they all suffer from disease and die. No one buries them, and the counties are desolate, with only a few families remaining. After seven months and seven days, this disaster will cease. Only ten thousand people are left as the seed of humanity. If people persist in practicing good deeds, food, drink, and clothing will be rained down from the sky.

減至十歲。入末法五千一百年。人長一尺。女人五月便嫁。時刀兵災起。由人行惡轉盛。各起殺害之心。能行惡者。為人所敬。隨執草木瓦石皆成刀劍。更相殘害橫死無數。亦有厭惡入山隱藏。七日七夜其災方息。唯留萬人為種。人從隱處而出。更互相見。起慈愍心共行善法。衣食所須天即雨下。由能行善壽復增長。復從百年命增一年(已上謂之小三災。但壞正報。若值大三災。則依正俱壞也)。南洲人壽至十歲時。刀兵劫起互相誅戮。佛法是時當暫滅沒(法住記)。

增至四十九歲時。入末法一萬年。月光菩薩出真丹國(即東土震旦也)說法滿五十二年。廣度眾生入涅槃后。首楞嚴經般舟三昧經先滅不現。余經次第而滅。無量壽經后住百年。大度眾生然後滅去(本起經○案無量壽經云。當來之世經通滅盡。我以慈悲哀閔。時留此經止住百歲。其有眾生值斯經者。隨意所愿皆可得度。南嶽愿文云。我今誓願。持令此經不滅。至彌勒佛出世)。

增至一百歲時。入末法一萬五千一百年。南洲人復修善。時十六阿羅漢與諸弟子。復來人中顯說無上正法度無量眾令其出家(法滅盡經法住記)。

增至二百四十四歲入末法二萬九千五百年。法將滅時尚五百歲。一心修此法華三昧。即得六根清凈。故

【現代漢語翻譯】 現代漢語譯本 減至十歲。進入末法時期五千一百年。人們身高一尺。女子五個月大就出嫁。那時刀兵災禍興起。由於人們作惡越來越嚴重。各自產生殺害之心。能作惡的人，反而被人尊敬。隨便拿起草木瓦石都變成刀劍。互相殘殺橫死的人無數。也有厭惡世事的人進入山中隱藏。七天七夜后災禍才平息。只留下萬人作為人種。人們從隱藏的地方出來。再次互相看見。生起慈悲憐憫之心，共同行善法。衣食所需，上天就會降下。由於能夠行善，壽命又增長。又從一百歲開始，每過一年壽命增加一年（以上所說的是小三災，只是破壞正報。如果遇到大三災，那麼依報和正報都會被破壞）。南贍部洲(Jambudvipa)的人壽命到十歲時。刀兵劫難興起，互相誅殺。佛法在這個時候應當暫時滅沒（《法住記》）。 增長到四十九歲時。進入末法時期一萬年。月光菩薩(Candraprabha Bodhisattva)出現在真丹國（就是東土震旦）。說法滿五十二年。廣度眾生進入涅槃后。《首楞嚴經》(Śūraṅgama Sūtra)和《般舟三昧經》(Pratyutpanna Samadhi Sutra)先滅不現。其餘經典依次滅去。《無量壽經》(Amitabha Sutra)最後住世百年。廣度眾生然後滅去（《本起經》。按《無量壽經》說：當未來的時代，經典全部滅盡。我以慈悲哀憐，暫時留下此經住世百年。其中有眾生遇到這部經的，隨意所愿都可以得到度化。《南嶽愿文》說：我今發誓，持令此經不滅。直到彌勒佛(Maitreya Buddha)出世）。 增長到一百歲時。進入末法時期一萬五千一百年。南贍部洲(Jambudvipa)的人又修善。這時十六阿羅漢(Sixteen Arhats)與諸位弟子。再次來到人世間顯說無上正法，度化無量眾生令他們出家（《法滅盡經》《法住記》）。 增長到二百四十四歲，進入末法時期二萬九千五百年。佛法將要滅盡的時候還有五百年。一心修持這《法華三昧》(Lotus Samadhi)。就能得到六根清凈。所以。

【English Translation】 English version Decreasing to ten years of age. Entering the 5,100th year of the Dharma-ending Age. People are one foot tall. Women marry at five months old. At that time, the calamity of war arises. Due to the increasing evil deeds of people, each generates a mind of killing. Those who can do evil are respected by others. Randomly picking up grass, wood, tiles, and stones, all become swords. They kill each other, and countless people die violently. There are also those who厭惡世事 and hide in the mountains. The calamity subsides after seven days and seven nights. Only ten thousand people are left as seeds. People come out from their hiding places. Seeing each other again, they give rise to compassion and practice good deeds together. The necessities of clothing and food will rain down from the sky. Because they can do good deeds, their lifespan increases again. From the age of one hundred, their lifespan increases by one year for each year that passes (the above refers to the minor three calamities, which only destroy the direct reward. If they encounter the major three calamities, then both the direct and circumstantial rewards will be destroyed). When the lifespan of people in Jambudvipa (南洲) reaches ten years, the calamity of war arises, and they kill each other. The Buddha-dharma will temporarily disappear at this time (from the Dharma Abiding Record 法住記). Increasing to forty-nine years of age. Entering the 10,000th year of the Dharma-ending Age. Candraprabha Bodhisattva (月光菩薩) appears in the country of Zhendan (真丹國) (which is the Eastern Land of China 震旦). After teaching the Dharma for fifty-two years and widely liberating sentient beings into Nirvana, the Śūraṅgama Sūtra (首楞嚴經) and the Pratyutpanna Samadhi Sutra (般舟三昧經) will be the first to disappear. The remaining sutras will gradually disappear. The Amitabha Sutra (無量壽經) will remain for one hundred years, widely liberating sentient beings before disappearing (from the 本起經. Note: The Amitabha Sutra says: 'In the future age, all the sutras will be extinguished. I, with compassion and pity, will temporarily leave this sutra to remain for one hundred years. Among those sentient beings who encounter this sutra, whatever they wish can be attained.' The Nanyue Vow 南嶽愿文 says: 'I now vow to uphold this sutra so that it will not be extinguished until Maitreya Buddha (彌勒佛) appears in the world'). Increasing to one hundred years of age. Entering the 15,100th year of the Dharma-ending Age. The people of Jambudvipa (南洲) again cultivate goodness. At this time, the Sixteen Arhats (十六阿羅漢) and their disciples come again to the human world to reveal and speak the unsurpassed Right Dharma, liberating countless beings and causing them to leave home (from the 法滅盡經 and 法住記). Increasing to two hundred and forty-four years of age, entering the 29,500th year of the Dharma-ending Age. When the Dharma is about to be extinguished, there are still five hundred years left. If one wholeheartedly cultivates this Lotus Samadhi (法華三昧), one will attain purity of the six senses. Therefore.

知末代亦有入大乘之機(凈名疏引普賢觀經)。

增至二百四十九歲。時盡末法三萬年。

增至七百歲時。十六羅漢弘法已畢(自下人世至今。應五千年說化)以一切經典舍利。收聚起塔。結加趺坐。圍繞此塔。俱沒于地。是為佛法滅盡之相。自此有千億辟支佛。出世說法利益眾生(法滅盡經○法住記。人壽七萬歲時。十六羅漢用七寶造窣堵波。釋迦遺身馱都。皆集其內。香花供養作如是言。我先受敕護持正法。及與天人作諸饒益。法藏已沒有緣已周。今辭滅度。先定願力火起焚身。時窣堵波便陷入地住金剛際。爾時釋迦正法永滅。從此世間有七百俱胝獨覺。一時出現。人壽八萬歲時。獨覺聖眾復皆滅度。次後彌勒如來出現世間○記言七萬永滅。去末法太遠。今以經云七百歲為正)。

增至二萬歲時。鐵輪王出獨治南洲(俱舍論。金銀銅鐵輪一二三四洲。鐵輪王一洲。金輪王四洲)　增至四萬歲時。銅輪王出治東南二洲　增至六萬歲時。銀輪王出治東西南三洲。

增至八萬四千歲時。金輪王出治四天下。輪王成就七寶。一金輪寶者。若聖王出。天金輪寶忽現在前。輪有千輻天匠所造。輪徑丈四。聖王見之手摩輪曰。可向東方如法而轉。輪即東轉。王將四兵隨其後行。東方諸小王來詣拜云。善

【現代漢語翻譯】 現代漢語譯本： 據《凈名疏》引《普賢觀經》所說，即使在末法時代，也有進入大乘佛法的機會。 壽命增長到二百四十九歲時，末法時代的三萬年就結束了。 壽命增長到七百歲時，十六羅漢（Arhats）（自那時起至今，應有五千年說法教化）弘揚佛法的事業已經完成。他們將一切經典和舍利（Śarīra），收集起來建造佛塔（Stūpa），然後結跏趺坐（Vajrasana），圍繞著佛塔，一同沉沒于地底。這就是佛法滅盡的景象。自此之後，會有千億辟支佛（Pratyekabuddha）出世說法，利益眾生（見《法滅盡經》和《法住記》。《法住記》中說，人壽七萬歲時，十六羅漢用七寶建造窣堵波（Stūpa），釋迦牟尼佛（Śākyamuni）的遺身馱都（Dhātu）都聚集在其中，他們用香花供養，並說：『我先前接受佛的敕令，護持正法，併爲天人和世人帶來利益。如今法藏已經沒有，因緣已經完結，現在辭別滅度。』他們預先發愿，以火焚身。當時窣堵波便陷入地底，停留在金剛際。那時釋迦牟尼佛的正法永遠滅盡。從此世間會有七百俱胝（Koti）獨覺（Pratyekabuddha）一時出現。人壽八萬歲時，獨覺聖眾也全部滅度。之後彌勒如來（Maitreya）將會出現於世間。《法住記》中說七萬歲時永滅，距離末法時代太遠。現在以經中所說的七百歲為準）。 壽命增長到二萬歲時，鐵輪王（Cakravartin）（《俱舍論》中說，金、銀、銅、鐵輪王分別統治一、二、三、四洲，鐵輪王統治一洲，金輪王統治四洲）出現，獨自統治南贍部洲（Jambudvīpa）。 壽命增長到四萬歲時，銅輪王出現，統治東南二洲。 壽命增長到六萬歲時，銀輪王出現，統治東西南三洲。 壽命增長到八萬四千歲時，金輪王出現，統治四天下。輪王成就七寶（Saptaratna）。一是金輪寶（Cakra-ratna），如果聖王出現，天上的金輪寶就會忽然出現在他面前。輪有千輻，由天匠所造，輪的直徑有一丈四尺。聖王見到后，用手摩挲輪寶說：『可以面向東方如法轉動。』輪寶便向東方轉動，聖王率領四兵跟隨其後。東方諸小王前來拜見，說：『善哉！』

【English Translation】 English version: According to the 'Commentary on Vimalakirti Sutra' quoting the 'Universal Worthy Contemplation Sutra', even in the Dharma-Ending Age, there is an opportunity to enter the Great Vehicle (Mahāyāna) Buddhism. When the lifespan increases to 249 years, the 30,000 years of the Dharma-Ending Age will come to an end. When the lifespan increases to 700 years, the sixteen Arhats (from that time until now, there should be 5,000 years of teaching and transformation) will have completed their mission of propagating the Dharma. They will collect all the scriptures and relics (Śarīra), build a Stūpa, then sit in the lotus position (Vajrasana), and surround the Stūpa, sinking into the ground together. This is the sign of the Dharma's extinction. From then on, there will be billions of Pratyekabuddhas appearing in the world to teach the Dharma and benefit sentient beings (see 'The Sutra of the Dharma's Extinction' and 'The Record of the Dharma's Abiding'. 'The Record of the Dharma's Abiding' says that when people's lifespan is 70,000 years, the sixteen Arhats will use seven treasures to build a Stūpa, and Śākyamuni Buddha's relics (Dhātu) will all be gathered inside. They will make offerings of incense and flowers, and say: 'I previously received the Buddha's decree to uphold the Proper Dharma and bring benefits to gods and humans. Now the Dharma treasury is exhausted, and the karmic conditions are complete. Now I bid farewell to extinction.' They will make a vow in advance to burn their bodies with fire. At that time, the Stūpa will sink into the ground and remain at the Vajra boundary. Then Śākyamuni Buddha's Proper Dharma will be extinguished forever. From then on, there will be seven hundred Koti (billions) of Pratyekabuddhas appearing in the world at the same time. When people's lifespan is 80,000 years, all the Pratyekabuddhas will also pass away. After that, Maitreya Buddha will appear in the world. 'The Record' says that it will be extinguished forever at 70,000 years, which is too far from the Dharma-Ending Age. Now we take the 700 years mentioned in the Sutra as the standard). When the lifespan increases to 20,000 years, the Iron-Wheel King (Cakravartin) (the 'Abhidharma-kośa' says that the Gold, Silver, Copper, and Iron-Wheel Kings rule one, two, three, and four continents respectively, with the Iron-Wheel King ruling one continent and the Gold-Wheel King ruling four continents) will appear and rule Jambudvīpa (the southern continent) alone. When the lifespan increases to 40,000 years, the Copper-Wheel King will appear and rule the two southeastern continents. When the lifespan increases to 60,000 years, the Silver-Wheel King will appear and rule the three western, eastern, and southern continents. When the lifespan increases to 84,000 years, the Gold-Wheel King will appear and rule the four continents. The Wheel-Turning King will achieve the Seven Treasures (Saptaratna). The first is the Gold Wheel Treasure (Cakra-ratna). If a Holy King appears, the heavenly Gold Wheel Treasure will suddenly appear before him. The wheel has a thousand spokes, made by heavenly artisans, and the diameter of the wheel is fourteen feet. When the Holy King sees it, he will stroke the wheel and say: 'May it turn eastward according to the Dharma.' The wheel will then turn eastward, and the King will lead his four armies to follow behind it. The small kings of the east will come to pay homage and say: 'Well done!'

哉大王。愿於此治。時聖王言。汝等當以正法治化。勿使偏枉。諸王聞之。即從聖王巡行諸國至東海表。南西北方隨輪所至亦復如是。二白象寶者。王坐殿上忽現在前。即試習乘其上。清旦出城周行四海食時已還。三紺馬寶者。忽然現前。清旦乘行食時即返。四神珠寶者。忽現在前。置高幢上光照一由旬。城中人民皆起作務。謂是晝日。五玉女寶者。忽然出現。顏色端正冬溫夏涼。六居士寶者(諸經名典財寶)忽然出現。地中寶藏皆悉知見。七主兵寶者。忽然出現。智謀雄猛專任討伐。是為輪王七寶成就(長阿含經)。

第十小劫(減增)減至八萬歲時。第五彌勒佛出世。時閻浮提其地平正如琉璃境。叢林茂盛高三十里。八萬四千眾寶小城周遍天下。其中大城名翅頭末。七寶樓閣七重行樹。園林浴池八功德水。街巷道陌廣十二里。其土安隱無有怨賊劫竊水火刃兵饑饉之難。有明珠柱高十二里。光明逾日晝夜常照。香風時來吹珠柱上雨寶瓔珞。眾人取之以為服用。眾寶羅網彌覆城上。風吹寶鈴演說歸依佛法僧。人身長十六丈。壽命滿八萬歲。無有中夭。女人五百歲方嫁。日受妙樂深游禪定。如三禪天。人常慈心恭敬和順。皆由彌勒慈心訓導。持不殺故。唯有三病。一者飲食。二者便利。三者衰老。有香美稻一種七

【現代漢語翻譯】 現代漢語譯本： 大王啊，希望您能在這裡治理國家。當時聖王說：『你們應當用正法來治理教化，不要有任何偏頗枉法。』各位國王聽了之後，就跟隨著聖王巡行各個國家，一直到東海邊。南方、西方、北方也像這樣，隨著輪寶所到之處都進行巡視。 第二種寶物是兩頭白象寶，國王坐在殿上時，它們忽然出現在面前。國王就嘗試著騎乘它們，早上出城，環繞四海，到吃飯的時候就回來了。 第三種寶物是紺馬寶，忽然出現，早上騎乘，吃飯的時候就返回。 第四種寶物是神珠寶，忽然出現，放置在高高的旗桿上，光芒照亮一由旬（Yojana，古印度長度單位）。城中的人民都起來工作，以為是白天。 第五種寶物是玉女寶，忽然出現，容貌端正，冬天溫暖夏天涼爽。 第六種寶物是居士寶（指各種經典、名著和財寶），忽然出現，對於地下的寶藏都能夠知曉。 第七種寶物是主兵寶，忽然出現，智謀雄猛，專門負責征討。 這就是輪王七寶成就。

第十小劫（減劫和增劫）減到八萬歲的時候，第五尊彌勒佛（Maitreya Buddha）出世。那時閻浮提（Jambudvipa，我們所居住的這個世界）的地面平坦如琉璃鏡。叢林茂盛，高達三十里。八萬四千座用各種珍寶建造的小城遍佈天下。其中最大的城市名叫翅頭末（Ketumati）。有七寶樓閣，七重行樹，園林浴池中有八功德水。街巷道路寬廣十二里。那裡的土地安穩，沒有怨仇、盜賊、劫掠、水災、火災、兵器、饑荒等災難。有明珠柱高達十二里，光明超過太陽，晝夜常照。香風時常吹來，吹動珠柱，降下寶貴的瓔珞。人們取來使用。各種珍寶羅網覆蓋在城市之上。風吹動寶鈴，演奏著歸依佛、法、僧的聲音。人的身高一丈六尺。壽命圓滿八萬歲，沒有中途夭折的。女子五百歲才出嫁。每天享受美妙的快樂，深入禪定，如同三禪天。人們常常懷著慈悲心，恭敬和順，都是由於彌勒佛慈悲的訓導，堅持不殺生的緣故。只有三種疾病：一是飲食，二是大小便，三是衰老。有一種香美稻，一種能收穫七次。

【English Translation】 English version: Great King, may you govern here. At that time, the Holy King said, 'You should govern and teach with the Righteous Dharma, without any bias or injustice.' When the kings heard this, they followed the Holy King to tour the countries, all the way to the edge of the Eastern Sea. The Southern, Western, and Northern directions were also toured in the same way, wherever the Wheel Treasure reached. The second treasure is the two White Elephant Treasures, which suddenly appeared before the King while he was sitting in the palace. The King then tried to ride them, leaving the city in the morning, circling the four seas, and returning by mealtime. The third treasure is the Dark Horse Treasure, which suddenly appeared, and when ridden in the morning, would return by mealtime. The fourth treasure is the Divine Pearl Treasure, which suddenly appeared and was placed on a high flagpole, its light illuminating a Yojana (ancient Indian unit of distance). The people in the city all rose to work, thinking it was daytime. The fifth treasure is the Jade Maiden Treasure, who suddenly appeared, with a dignified appearance, warm in winter and cool in summer. The sixth treasure is the Householder Treasure (referring to various scriptures, famous works, and treasures), which suddenly appeared, and all the treasures in the ground could be known. The seventh treasure is the Military Commander Treasure, who suddenly appeared, with great wisdom and courage, specializing in conquest. These are the accomplishments of the Wheel-Turning King's Seven Treasures.

When the Tenth Minor Kalpa (period of decrease and increase) decreases to eighty thousand years, the fifth Maitreya Buddha (Maitreya Buddha) will appear in the world. At that time, the ground of Jambudvipa (Jambudvipa, the world we live in) will be as flat as a crystal mirror. The forests will be lush, reaching a height of thirty li. Eighty-four thousand small cities built with various treasures will be all over the world. Among them, the largest city will be called Ketumati (Ketumati). There will be seven-jeweled pavilions, seven rows of trees, and garden ponds with water possessing eight merits. The streets and lanes will be twelve li wide. The land there will be peaceful, without any calamities of resentment, thieves, robbery, water, fire, weapons, or famine. There will be a pearl pillar twelve li high, its light surpassing the sun, constantly illuminating day and night. Fragrant winds will often come, blowing on the pearl pillar, raining down precious necklaces. People will take them for use. Various treasure nets will cover the city. The wind will blow the treasure bells, playing the sounds of taking refuge in the Buddha, the Dharma, and the Sangha. People will be sixteen feet tall. Their lifespan will be a full eighty thousand years, without premature death. Women will only marry at five hundred years old. They will enjoy wonderful happiness every day, deeply immersed in meditation, like the third Dhyana heaven. People will always have compassionate hearts, respectful and harmonious, all due to the compassionate teachings of Maitreya Buddha, adhering to non-killing. There will only be three diseases: first, food; second, excretion; and third, old age. There will be a fragrant and delicious rice that can be harvested seven times.

獲。百味具足入口消化。便利之時地裂生赤蓮華以蔽穢氣。人民既老自然行詣樹下。唸佛待盡。生大梵天及諸佛前。有轉輪聖王名曰儴佉。七寶千子。四大寶藏滿中珍寶。眾人見之心不不貪著。各各謂言。釋迦佛時往昔眾生為此寶故更相偷劫造生死罪。時彌勒菩薩于兜率天宮當下作佛。生大婆羅門家。父名修梵摩。母名梵摩跋提。下生托胎。身紫金色三十二相。坐寶蓮華光明無量。身長三十二丈。如黃金山。正念觀察苦空無常不樂在家。時儴佉王持七寶臺奉上。彌勒受已施諸婆羅門。即便毀壞各共分之。彌勒見此寶臺須臾無常。知有為法皆悉磨滅。修無常想。讚過去佛無常之偈。諸行無常是生滅法生滅滅已寂滅為樂。說此偈已出家學道。詣翅頭末城外金剛莊嚴道場龍華菩提樹下(枝如寶龍吐百寶華。故名龍華)即於是日初夜降魔成道。釋梵四天請轉法輪。時儴佉王與八萬大臣俱求出家。須𩬊自落即成沙門。時彌勒佛與儴佉王等諸比丘僧天龍八部。入翅頭末城中央。其地過去諸佛所坐金剛寶座。自然涌出。佛於此座轉正法輪。時諸婆羅門長者須達那。今須達長者是。轉輪王寶女(即玉女寶)舍彌婆帝。今毗舍佉母是。彌勒親族須摩提。今善賢比丘尼是。各與八萬四千人出家學道。時儴佉王千子俱求出家。唯留一子用嗣王

【現代漢語翻譯】 現代漢語譯本 獲得食物。各種美味具備，入口后容易消化。排泄時，地面裂開，生出紅色的蓮花來遮蔽污穢之氣。人們年老后，自然走到樹下，唸佛等待生命的終結，往生到大梵天以及諸佛的面前。那時有一位轉輪聖王名叫儴佉（擁有輪寶的聖王），擁有七寶和一千個兒子，四大寶藏中充滿了珍寶。眾人見到這些珍寶，心中卻不貪戀，各自說道：『釋迦牟尼佛在世時，往昔的眾生爲了這些財寶互相偷盜搶劫，造下生死之罪。』那時，彌勒菩薩在兜率天宮將要下生作佛，出生在大婆羅門家，父親名叫修梵摩（吉祥），母親名叫梵摩跋提（梵天的光輝）。下生時托胎，身體呈紫金色，具有三十二種殊勝的相，坐在寶蓮花上，光明無量，身長三十二丈，如同黃金山。他以正念觀察世間的苦、空、無常，不樂於在家生活。當時，儴佉王拿著七寶臺奉獻給彌勒，彌勒接受后施捨給眾婆羅門，隨即將其毀壞，大家共同分割。彌勒見到這寶臺須臾之間就變得無常，知道一切有為法都會磨滅，於是修習無常之想，讚歎過去諸佛所說的無常之偈：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』說完這偈頌后，便出家學道，前往翅頭末城外的金剛莊嚴道場，在龍華菩提樹下（樹枝如寶龍吐出百寶蓮花，所以名叫龍華）于當日初夜降伏魔軍，成就佛道。釋提桓因、梵天王和四大天王請求他轉法輪。當時，儴佉王與八萬大臣一同請求出家，頭髮和鬍鬚自然脫落，立即成為沙門。那時，彌勒佛與儴佉王等眾多比丘僧以及天龍八部，進入翅頭末城的中央。那裡是過去諸佛所坐的金剛寶座，自然涌現出來。佛就在這寶座上轉正法輪。當時的婆羅門長者須達那，就是現在的須達長者；轉輪王的寶女（即玉女寶）舍彌婆帝，就是現在的毗舍佉母；彌勒的親族須摩提，就是現在的善賢比丘尼。他們各自帶領八萬四千人出家學道。當時，儴佉王的千子都請求出家，只留下一個兒子繼承王位。

【English Translation】 English version He obtains food. All kinds of delicacies are complete, and they are easily digested upon entering the mouth. When it is time for excretion, the ground cracks open, and red lotus flowers grow to cover the foul odor. When the people grow old, they naturally go to the trees, recite the Buddha's name, and await the end of their lives, being reborn in the Great Brahma Heaven and before all the Buddhas. At that time, there will be a Chakravarti King named Ramaka (Wheel-Turning King), possessing the seven treasures and a thousand sons, with the four great treasuries filled with jewels. When the people see these jewels, their hearts do not become greedy, and they each say, 'In the time of Shakyamuni Buddha, sentient beings of the past stole and robbed each other for these treasures, creating the sins of birth and death.' At that time, Bodhisattva Maitreya will descend from the Tushita Heaven Palace to become a Buddha, born into a great Brahmin family. His father will be named Subrahma (Auspicious), and his mother will be named Brahmavati (Splendor of Brahma). At the time of conception, his body will be purple-golden, possessing the thirty-two auspicious marks, sitting on a jeweled lotus flower, emitting immeasurable light, and his body will be thirty-two measures tall, like a golden mountain. He will observe with right mindfulness the suffering, emptiness, and impermanence of the world, and will not be happy in household life. At that time, King Ramaka will hold a seven-jeweled platform and offer it to Maitreya. Maitreya will accept it and give it to the Brahmins, who will immediately destroy it and divide it among themselves. When Maitreya sees that this jeweled platform is impermanent in an instant, he knows that all conditioned dharmas are subject to decay, so he cultivates the thought of impermanence and praises the verse of impermanence spoken by the Buddhas of the past: 'All conditioned things are impermanent, they are subject to arising and ceasing; having arisen and ceased, their cessation is bliss.' After reciting this verse, he will leave home to study the Way, going to the Vajra Adorned Bodhimanda outside Ketumati City, under the Dragon Flower Bodhi Tree (whose branches are like jeweled dragons spitting out hundreds of jeweled flowers, hence the name Dragon Flower), and on that very day, in the first watch of the night, he will subdue the demons and attain enlightenment. Indra, Brahma, and the Four Heavenly Kings will request him to turn the Wheel of Dharma. At that time, King Ramaka and eighty thousand ministers will all seek to leave home. Their hair and beards will fall off naturally, and they will immediately become Shramanas. At that time, Buddha Maitreya, together with King Ramaka and many Bhikshus, as well as the eight classes of gods and dragons, will enter the center of Ketumati City. There, the Vajra Throne where the Buddhas of the past sat will naturally emerge. The Buddha will turn the Wheel of Dharma on this throne. The Brahmin elder Sudhana at that time is the current Elder Sudatta; the precious daughter of the Chakravarti King (i.e., the Jewel Maiden) Shemavati is the current Mother Visakha; Maitreya's relative Sumati is the current Bhikshuni Bhadra. Each of them will leave home to study the Way with eighty-four thousand people. At that time, all one thousand sons of King Ramaka will seek to leave home, leaving only one son to succeed to the throne.

位。彌勒世尊初會於金剛座上說法。九十六億人得阿羅漢。二會於城外華林園說法。九十四億人得阿羅漢。三會覆在華林園說法。九十二億人得阿羅漢(西域記。波羅柰國彌勒受記成佛處。佛告彌勒。三會說法。其得度者。皆我遺法植福眾生。在家出家。持戒犯戒。皆蒙化導。證果解脫。三會之度。乃化同緣善友)是時彌勒與無量人。登耆阇崛山頂。手擘山峰。摩訶迦葉即從定起。持佛僧伽梨衣授與彌勒。涌身虛空作十八變入般涅槃。收身舍利山頂起塔。彌勒佛住世六萬歲。入滅之後。諸天世人收取捨利。於四天下各起八萬四千寶塔。正法住世六萬歲。像法亦六萬歲(雜出彌勒下生經彌勒來時經。彌勒成佛經。賢愚經○菩薩處胎經去彌勒世有五十六億七千萬歲。處處經五十億七千六十萬歲。彌勒下生經。上生經。並云五十六億萬歲。莊椿錄。自佛滅取彌勒生。有八百八十萬九千二百年。諸說不同。未曾校算)。

十一小劫(減增)　十二小劫(減增)　十三小劫(減增)　十四小劫(減增)　十五小劫(減增)此減劫中。自第六師子佛下至欲樂佛凡九百九十四佛。相繼出興。說法度人(藥王經俱舍論)。

佛告頻婆娑羅曰。過去然燈佛滅后。有一獼猴。見羅漢入定。即取坐具披作袈裟。繞比丘行。比丘定

【現代漢語翻譯】 現代漢語譯本： 彌勒世尊第一次在金剛座（Vajrasana，菩提伽耶的佛陀成道處）上說法，有九十六億人證得阿羅漢果（Arhat，佛教修行者達到的最高境界）。第二次在城外的華林園說法，有九十四億人證得阿羅漢果。第三次又在華林園說法，有九十二億人證得阿羅漢果（《西域記》記載，波羅奈國是彌勒受記成佛的地方。佛告訴彌勒：『你三次說法，那些得到度化的人，都是我遺留的教法中種下福報的眾生，無論是在家還是出家，持戒還是犯戒，都蒙受教化引導，證得果位解脫。這三次法會所度化的人，都是有相同因緣的善友』）。當時，彌勒與無數人一同登上耆阇崛山（Grdhrakuta，靈鷲山）頂，用手劈開山峰。摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）隨即從禪定中起身，拿著佛陀的僧伽梨衣（Samghati，袈裟）授予彌勒，然後騰身虛空，示現十八種變化，入般涅槃（Parinirvana，完全的涅槃）。人們收集他的舍利，在山頂建造佛塔。彌勒佛住世六萬歲，入滅之後，諸天世人收取捨利，在四大部洲各自建造八萬四千座寶塔。正法住世六萬歲，像法也住世六萬歲（《雜出彌勒下生經》、《彌勒來時經》、《彌勒成佛經》、《賢愚經》記載。《菩薩處胎經》說距離彌勒出世有五十六億七千萬歲，《處處經》說有五十億七千六十萬歲，《彌勒下生經》、《上生經》都說有五十六億萬歲。《莊椿錄》記載，從佛陀滅度到彌勒出生，有八百八十萬九千二百年。各種說法不同，未曾校對計算）。

十一小劫（減劫和增劫） 十二小劫（減劫和增劫） 十三小劫（減劫和增劫） 十四小劫（減劫和增劫） 十五小劫（減劫和增劫）。在這減劫中，從第六位師子佛（Simha Buddha）到欲樂佛（Kama Buddha），共有九百九十四位佛相繼出現，說法度人（出自《藥王經》、《俱舍論》）。

佛告訴頻婆娑羅王（Bimbisara，古印度摩揭陀國王）說：過去燃燈佛（Dipankara Buddha）滅度后，有一隻獼猴，看見羅漢（Arhat）入定，就拿來坐具披在身上當作袈裟，繞著比丘行走。比丘從禪定中

【English Translation】 English version: The World-Honored Maitreya (Maitreya, the future Buddha) first preached at the Vajrasana (Vajrasana, the place where the Buddha attained enlightenment in Bodh Gaya), and ninety-six billion people attained Arhatship (Arhat, the highest state attained by Buddhist practitioners). The second time, he preached in the Hualin Garden outside the city, and ninety-four billion people attained Arhatship. The third time, he preached again in the Hualin Garden, and ninety-two billion people attained Arhatship (The 'Records of the Western Regions' states that the country of Varanasi is where Maitreya was prophesied to become a Buddha. The Buddha told Maitreya: 'In your three preachings, those who are saved are all beings who have planted blessings in my remaining Dharma, whether they are laypeople or monks, whether they uphold the precepts or break them, they are all guided by the teachings and attain liberation. Those saved in these three assemblies are all virtuous friends with the same karmic connections'). At that time, Maitreya and countless people ascended to the summit of Mount Grdhrakuta (Grdhrakuta, Vulture Peak Mountain), and with his hand, he split open the mountain peak. Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples) then arose from his samadhi (Samadhi, meditative state), took the Buddha's Samghati (Samghati, monastic robe) and presented it to Maitreya, then rose into the sky, manifested eighteen transformations, and entered Parinirvana (Parinirvana, complete Nirvana). People collected his relics and built a pagoda on the mountain peak. Maitreya Buddha lived for sixty thousand years, and after his passing, the gods and people collected his relics and built eighty-four thousand precious pagodas in each of the four continents. The Proper Dharma will last for sixty thousand years, and the Semblance Dharma will also last for sixty thousand years (Recorded in the 'Miscellaneous Sutra of Maitreya's Descent', 'Sutra of Maitreya's Arrival', 'Sutra of Maitreya's Buddhahood', and 'Sutra of the Wise and Foolish'. The 'Sutra of the Womb of the Bodhisattva' says that there are fifty-six billion seven hundred million years until Maitreya's appearance, the 'Everywhere Sutra' says there are fifty billion seven hundred sixty million years, and the 'Sutra of Maitreya's Descent' and 'Sutra of Maitreya's Ascent' both say there are fifty-six billion years. The 'Zhuang Chun Records' states that from the Buddha's passing to Maitreya's birth, there are eight million eight hundred nine thousand two hundred years. The various accounts differ and have not been verified).

Eleven small kalpas (decreasing and increasing) Twelve small kalpas (decreasing and increasing) Thirteen small kalpas (decreasing and increasing) Fourteen small kalpas (decreasing and increasing) Fifteen small kalpas (decreasing and increasing). In this decreasing kalpa, from the sixth Simha Buddha (Simha Buddha) to the Kama Buddha (Kama Buddha), there are nine hundred and ninety-four Buddhas who successively appear, preach the Dharma, and save people (From the 'Medicine King Sutra' and 'Abhidharma-kosa').

The Buddha told King Bimbisara (Bimbisara, King of Magadha in ancient India): In the past, after the Dipankara Buddha (Dipankara Buddha) passed away, there was a monkey who saw an Arhat (Arhat) entering samadhi, so he took the sitting cloth and draped it on himself as a monastic robe, and walked around the bhikshu (Bhikshu, Buddhist monk). The bhikshu from samadhi

起為說三歸五戒求菩提法。獼猴依教受已踴躍歡喜。緣樹墜死生兜率天。值一生補處菩薩為說無上道。從是以後值佛無數。于最後身。次彌勒后當成菩提。號師子月佛。今婆須密多是也(師子月佛經)。

十六小劫(減增)　十七小劫(減增)　十八小劫(減增)　十九小劫(減增)

二十小劫(減增)最後增劫中。第一千樓至佛。以本願力故出增劫。早出暮滅。是時人多厭世修諸禪定。住劫已極易可化度。但使性是沙門污沙門行。形似沙門被著袈裟。于彌勒佛所。得入涅槃無有遺錯(俱舍論大悲經)。

述曰。釋迦遺教不了之徒寄諸彌勒。彌勒遺教寄諸九百九十四佛。此諸遺教次第相寄。最後以寄樓至。樓至之世易可化度。茍或不了可謂極鈍。極鈍之機不免有待星宿之劫。悲夫。佛佛世世得逢遺教。縱未得出猶以為幸。倘因中間造極重惡。長劫無間則與佛相背。此為可痛。如目連入地獄問訊調達。獄卒報云。此有迦葉佛時調達。釋迦佛時調達。欲問何者。此雖大權難以情測。權必引實。寧無實報之輩。惟茲末代此土修行有教無證。欲祈易了。莫若專修凈土往生之行。則一登無生永居不退。后佛化化正可乘愿來參影響之眾。寄言有志當思務進。

拘留孫佛人壽四萬歲時出。拘那含牟尼佛。三

【現代漢語翻譯】 現代漢語譯本 開始宣說三歸依和五戒，以求證菩提之法。獼猴依照教導接受后，踴躍歡喜，因緣樹墜落而死，轉生到兜率天。在那裡，遇到一生補處菩薩（指下一產生佛的菩薩）為他說無上道。從此以後，值遇無數佛。在最後一生，將繼彌勒之後成佛，號為師子月佛（Śīlavīrya-candra-buddha）。現在的婆須密多（Vasumitra）就是他（出自《師子月佛經》）。

十六小劫（減劫和增劫） 十七小劫（減劫和增劫） 十八小劫（減劫和增劫） 十九小劫（減劫和增劫）

二十小劫（減劫和增劫）在最後的增劫中，第一千尊佛樓至佛（Rucika-buddha），因為本願力的緣故，出現在增劫中，早出世而迅速涅槃。那時的人大多厭世，修習各種禪定。因為安住于劫的時間已經到了極限，所以很容易教化度脫。但凡那些本性是沙門，卻行污穢沙門之行，外形像沙門，身披袈裟的人，都能在彌勒佛那裡，得以進入涅槃，沒有遺漏差錯（出自《俱舍論》《大悲經》）。

評述：釋迦牟尼佛（Śākyamuni-buddha）遺教中那些沒有領悟的弟子，將希望寄託于彌勒佛（Maitreya-buddha）。彌勒佛的遺教，又寄託給九百九十四尊佛。這些遺教次第相寄，最後寄託給樓至佛。樓至佛的時代，人們很容易被教化度脫。如果有人仍然不能領悟，那可真是極其愚鈍了。極其愚鈍的根機，免不了要等待星宿劫。可悲啊！佛佛世世都能遇到遺教，即使沒有因此解脫，也還算幸運。倘若因為中間造作了極重的惡業，長劫無間地獄受苦，那就與佛背道而馳了。這真是可悲可嘆。如同目連（Maudgalyāyana）進入地獄問候調達（Devadatta），獄卒回答說：『這裡有迦葉佛（Kāśyapa-buddha）時的調達，釋迦佛時的調達，您想問候哪一個？』這雖然是大權示現，難以用常情揣測，但權巧方便必定會引向真實，難道沒有真實果報的例子嗎？唯有這末法時代，此土修行的人有教法而無證悟，想要容易了脫生死，不如專修凈土往生之行。這樣一旦登上無生之境，就永遠安住于不退轉之地。將來後來的佛出世教化時，正好可以乘愿再來參與影響眾。奉勸有志之士，應當努力精進。

拘留孫佛（Krakucchanda-buddha）在人壽四萬歲時出世。拘那含牟尼佛（Kanakamuni-buddha），三

【English Translation】 English version He began to expound the Dharma of the Three Refuges and the Five Precepts for seeking Bodhi. The monkey, following the teachings, accepted them with joy and elation. Due to falling from a tree, he died and was reborn in the Tuṣita Heaven. There, he encountered a Bodhisattva destined to become a Buddha in his next life (Eka-jāti-pratibaddha-bodhisattva), who expounded the unsurpassed path to him. From then on, he encountered countless Buddhas. In his final life, he will become a Buddha after Maitreya, named Śīlavīrya-candra-buddha (Lion Moon Buddha). The current Vasumitra is he (from the Śīlavīrya-candra-buddha Sutra).

Sixteen small kalpas (decreasing and increasing) Seventeen small kalpas (decreasing and increasing) Eighteen small kalpas (decreasing and increasing) Nineteen small kalpas (decreasing and increasing)

Twenty small kalpas (decreasing and increasing). In the final increasing kalpa, the one thousandth Buddha, Rucika-buddha (Tower-like Buddha), appears in the increasing kalpa due to his original vows, appearing early and quickly passing into Nirvana. At that time, many people are weary of the world and cultivate various forms of meditation. Because the time of dwelling in the kalpa has reached its limit, they are easily converted and liberated. However, those whose nature is that of a Śrāmaṇa (monk), but engage in defiled Śrāmaṇa practices, resembling Śrāmaṇas, wearing robes, can attain Nirvana in the presence of Maitreya Buddha without any omissions or errors (from the Abhidharmakośa and the Mahākaruṇā-puṇḍarīka Sūtra).

Commentary: Those disciples who did not understand Śākyamuni Buddha's (釋迦牟尼佛) final teachings place their hopes on Maitreya Buddha (彌勒佛). Maitreya Buddha's final teachings are then entrusted to the nine hundred and ninety-four Buddhas. These final teachings are entrusted in succession, ultimately entrusted to Rucika Buddha. In the era of Rucika Buddha, people are easily converted and liberated. If someone still cannot understand, they are truly extremely dull. Those of extremely dull faculties cannot avoid waiting for the kalpa of constellations. Alas! Lifetimes after lifetimes, one can encounter the final teachings of the Buddhas, and even if one does not attain liberation, it is still fortunate. If, in the meantime, one creates extremely heavy evil karma, suffering in the uninterrupted hells for long kalpas, then one goes against the Buddhas. This is truly lamentable. It is like Maudgalyāyana (目連) entering hell to inquire about Devadatta (調達), and the hell-warden replying, 'Here there is Devadatta from the time of Kāśyapa Buddha (迦葉佛), and Devadatta from the time of Śākyamuni Buddha; which one do you wish to inquire about?' Although this is a manifestation of great skillful means, difficult to fathom with ordinary understanding, skillful means must lead to reality. Are there not examples of real retribution? Only in this Dharma-ending age, people in this land cultivate with teachings but without realization. If one wishes to easily escape birth and death, it is better to focus on cultivating Pure Land practice and seeking rebirth there. Thus, once one ascends to the realm of non-birth, one will dwell eternally in non-retrogression. In the future, when subsequent Buddhas appear and teach, one can return by the power of one's vows to participate as part of the responsive assembly. I advise those with aspirations to strive diligently.

Krakucchanda Buddha (拘留孫佛) appeared when people's lifespan was forty thousand years. Kanakamuni Buddha (拘那含牟尼佛), three

萬歲時出。迦葉佛。二萬歲時出。釋迦佛百歲時。彌勒佛八萬四千歲時。師子佛七萬歲時。光炎佛九萬歲時。柔仁佛六萬歲時。華氏佛五十萬歲時。次復有華氏九億歲時。善月佛七萬歲時。現義佛百歲時出(云云)。第一千慧業佛(即樓至之華言)人壽八萬歲時出。賢劫千佛過已。六十五劫無佛(此皆一減一增小劫之論)然後有劫名曰大稱。往昔擇明輪王千子。於此皆同斯劫成最正覺。過是劫已竟。八十劫都無佛興。然後有劫名喻星宿。往昔擇明輪王八萬大臣。於斯劫中成最正覺。過是劫已竟。三百劫亦無佛興。然後有劫名重清凈。擇明輪王聖后采女成最正覺(賢劫經)。

述曰。俱舍論約三世增減。論三千佛出興之漸。賢劫經明諸佛出興。有久有近不定劫數。此有三意。一者佛赴機所說不同。二者結集部別不同。三者傳譯前後不同。難以和會(此例甚多)然粗論次第取證增減。則必以俱舍為本。慈恩劫章正取此論。

壞二十小劫(減增)火災壞至初禪(壞劫有火水風大三災。今賢劫中止論一番火災。若水風二災不在賢劫中。后當別釋三相)始從地獄終至梵天。有情世間經十九增減。次第壞盡。唯器世間空曠而住。乃至三千世界一切有情都盡。最後一增減劫方壞器世間(世間如器故名)有七日從海底出。

【現代漢語翻譯】 現代漢語譯本：萬歲時出世的是迦葉佛（Kasyapa Buddha）。二萬歲時出世的是釋迦佛（Sakyamuni Buddha），人壽百歲時。彌勒佛（Maitreya Buddha）在人壽八萬四千歲時出世。師子佛（Simha Buddha）在人壽七萬歲時出世。光炎佛（Prabha-ketu Buddha）在人壽九萬歲時出世。柔仁佛（Mrdu-rucita Buddha）在人壽六萬歲時出世。華氏佛（Puspa Buddha）在人壽五十萬歲時出世。之後又有華氏佛在人壽九億歲時出世。善月佛（Bhadra-candra Buddha）在人壽七萬歲時出世。現義佛（Darsanartha Buddha）在人壽百歲時出世（以上等等）。第一千位慧業佛（即樓至佛的華言）在人壽八萬歲時出世。賢劫千佛過後，有六十五劫沒有佛出世（這些都是一減一增的小劫的說法）。然後有一個劫名為大稱劫。往昔的擇明輪王（Vimala-cakra Raja）的千子，都在這個劫中成最正覺。這個劫過後，有八十劫都沒有佛出世。然後有一個劫名為喻星宿劫。往昔的擇明輪王的八萬大臣，在這個劫中成最正覺。這個劫過後，有三百劫也沒有佛出世。然後有一個劫名為重清凈劫。擇明輪王的聖后采女成最正覺（出自《賢劫經》）。

述曰：《俱舍論》根據三世的增減，論述了三千佛出世的次第。《賢劫經》說明諸佛出世，有時間長短不定的劫數。這有三種原因：一是佛根據眾生的根機所說的不同；二是結集的部派不同；三是傳譯的前後不同。難以統一（這種情況很多）。然而，粗略地論述次第，並取證增減，則必須以《俱舍論》為根本。慈恩的劫章正是取用此論。

壞劫的二十小劫（減增）中，火災會破壞到初禪天（壞劫有火、水、風三大災。現在賢劫中只論述一番火災。如果水、風二災不在賢劫中，之後會分別解釋三相）。從地獄開始，到梵天為止，有情世間經過十九次增減，次第壞盡。只有器世間空曠地存在。乃至三千世界一切有情都滅盡，最後一個增減劫才破壞器世間（世間如器皿，所以稱為器世間）。有七個太陽從海底出現。

【English Translation】 English version: Kasyapa Buddha appears when people's lifespan is ten thousand years. Sakyamuni Buddha appears when people's lifespan is twenty thousand years, when people's lifespan is one hundred years. Maitreya Buddha appears when people's lifespan is eighty-four thousand years. Simha Buddha appears when people's lifespan is seventy thousand years. Prabha-ketu Buddha appears when people's lifespan is ninety thousand years. Mrdu-rucita Buddha appears when people's lifespan is sixty thousand years. Puspa Buddha appears when people's lifespan is five hundred thousand years. After that, Puspa Buddha appears again when people's lifespan is nine hundred million years. Bhadra-candra Buddha appears when people's lifespan is seventy thousand years. Darsanartha Buddha appears when people's lifespan is one hundred years (and so on). The one thousandth Buddha of Wisdom Karma (which is the Chinese translation of Rocana Buddha) appears when people's lifespan is eighty thousand years. After the one thousand Buddhas of the Bhadrakalpa (Auspicious Aeon) have passed, there will be sixty-five kalpas without a Buddha appearing (these are all discussions of minor kalpas of increasing and decreasing). Then there will be a kalpa called Maha-nama (Great Name). The one thousand sons of King Vimala-cakra (Pure Wheel King) of the past will all attain perfect enlightenment in this kalpa. After this kalpa has passed, there will be eighty kalpas without any Buddha appearing. Then there will be a kalpa called Upama-tara (Star Simile). The eighty thousand ministers of King Vimala-cakra of the past will all attain perfect enlightenment in this kalpa. After this kalpa has passed, there will be three hundred kalpas without any Buddha appearing. Then there will be a kalpa called Punah-parisuddha (Repeated Purity). The holy queen and consorts of King Vimala-cakra will attain perfect enlightenment (from the Bhadrakalpika-sutra).

Statement: The Abhidharmakosa-bhasya discusses the gradual appearance of the three thousand Buddhas based on the increase and decrease of the three periods of time. The Bhadrakalpika-sutra explains that the appearance of the Buddhas occurs in kalpas of varying lengths of time. There are three reasons for this: first, the Buddha's teachings differ according to the capacities of beings; second, the compiled schools are different; and third, the translations differ in sequence. It is difficult to reconcile them (this happens often). However, to roughly discuss the sequence and take evidence of increase and decrease, one must base it on the Abhidharmakosa-bhasya. The chapter on kalpas by Ci'en (Kuei-chi) precisely takes this treatise as its basis.

In the twenty minor kalpas of destruction (increasing and decreasing), the fire disaster will destroy up to the first dhyana heaven (the kalpa of destruction has three major disasters: fire, water, and wind. Now, in the Bhadrakalpa, only one fire disaster is discussed. If the water and wind disasters are not in the Bhadrakalpa, the three characteristics will be explained separately later). Starting from hell and ending in the Brahma heaven, the sentient world will be destroyed in sequence after nineteen increases and decreases. Only the physical world remains empty. Until all sentient beings in the three thousand worlds are exhausted, the physical world will be destroyed in the last increasing and decreasing kalpa (the world is like a vessel, hence the name 'physical world'). Seven suns will emerge from the bottom of the ocean.

大海盡竭須彌崩壞。風吹猛焰燒上梵天。悉成灰燼。乃至三千世界一時燒盡。此為依正俱壞。名為壞劫(順正理論)。

空二十小劫(減增)。自初禪梵世已下世界空虛。猶如墨穴。無晝夜日月。唯有大冥。如是二十增減之久。名為空劫(俱舍)。

未來星宿劫(千佛出興如天星宿)。成二十小劫(減增)。

住二十小劫(減增)。此劫中有千佛次第出。始自日光佛終至須彌相佛(藥王經)。佛言。我滅度后。若有勤修功德行眾三昧稱彌勒名行六事法(事六度也)必定得生兜率天上。亦隨彌勒下生。閻浮第一聞法。于未來世值遇賢劫一切諸佛。于星宿劫亦值諸佛受菩提記(彌勒上生經)。

壞二十小劫(減增)　空二十小劫(減增)○(成住壞空之相併如前釋)

有能一日夜持不殺戒。決定不逢刀兵災起。能以一訶梨勒果。起殷凈心奉施僧眾。決定不逢疾疫災起。能以一摶食施諸有情。決定不逢饑饉災起。東西二洲無根本三災。而有相似三災。謂嗔增盛似刀兵。身羸劣似疾疫。數加飢渴似饑饉。北洲根本相似俱無(新婆沙論)三災起時復有三種最極衰損。一壽量。謂極至十歲。二依止。謂身量極至一搩手。三資具。謂以粟稗為食中第一。以發為衣中第一。以鐵為莊嚴第一(瑜伽論○搩

【現代漢語翻譯】 現代漢語譯本：大海乾涸，須彌山崩塌，狂風吹動猛烈的火焰燒到梵天，一切都化為灰燼，乃至整個三千大千世界一時之間燒盡。這被稱為依報和正報一同毀壞，名為壞劫（出自《順正理論》）。

空劫持續二十個小劫（經歷減劫和增劫）。從初禪梵天以下的世界空虛，猶如黑暗的洞穴，沒有晝夜日月，只有一片黑暗。這樣經歷二十個增減劫的時間，稱為空劫（出自《俱舍論》）。

未來是星宿劫（如天上的星宿般有千佛出現）。成劫持續二十個小劫（經歷減劫和增劫）。

住劫持續二十個小劫（經歷減劫和增劫）。此劫中有千佛依次出現，開始於日光佛，最終到須彌相佛（出自《藥王經》）。佛說：『我滅度后，若有人勤奮修行功德，行持眾多的三昧，稱念彌勒（Maitreya，未來佛）的名號，行持六事法（即六度），必定能夠往生到兜率天（Tushita Heaven，彌勒菩薩的凈土）上，也跟隨彌勒菩薩下生，在閻浮提（Jambudvipa，我們所居住的娑婆世界）第一個聽聞佛法，在未來世值遇賢劫（Bhadrakalpa，現在這個賢劫）的一切諸佛，在星宿劫也值遇諸佛，接受菩提的授記（Vyakarana，對未來成佛的預言）。』（出自《彌勒上生經》）。

壞劫持續二十個小劫（經歷減劫和增劫）。空劫持續二十個小劫（經歷減劫和增劫）。（成劫、住劫、壞劫、空劫的相狀都如前面所解釋）。

如果有人能夠一日一夜持守不殺生戒，必定不會遭遇刀兵災難的發生。如果能夠用一個訶梨勒果（Haritaki，一種藥用植物的果實），以虔誠清凈的心供養僧眾，必定不會遭遇疾病瘟疫的發生。如果能夠用一團食物佈施給各種有情眾生，必定不會遭遇饑饉災難的發生。東勝身洲（Purvavideha）和西牛貨洲（Aparagodaniya）沒有根本的三災，但是有相似的三災，即嗔恨增盛類似於刀兵災，身體羸弱類似於疾疫災，經常感到飢餓口渴類似於饑饉災。北俱盧洲（Uttarakuru）根本的三災和相似的三災都沒有（出自《新婆沙論》）。三災發生的時候，還有三種最極的衰損：一是壽命，指壽命最短到十歲；二是依止，指身量最短到一搩手（Spana，張開拇指和中指或食指之間的距離）；三是資具，指以粗米為食物中最上等的，以頭髮為衣服中最上等的，以鐵為裝飾品中最上等的（出自《瑜伽師地論》）。

【English Translation】 English version: The great ocean dries up, Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) collapses, and fierce flames blown by the wind burn up to the Brahma heavens, all turning to ashes. Even the entire three-thousand great thousand world system is burned up at once. This is called the destruction of both the environment and the beings within it, known as the destruction kalpa (from the Abhidharmakośabhāṣya).

The empty kalpa lasts for twenty small kalpas (experiencing decrease and increase). The world below the first dhyana Brahma heavens is empty, like a dark hole, without day, night, sun, or moon, only great darkness. Such a period of twenty increasing and decreasing kalpas is called the empty kalpa (from the Abhidharmakośa).

The future is the Constellation Kalpa (Constellation Kalpa, where a thousand Buddhas appear like stars in the sky). The formation kalpa lasts for twenty small kalpas (experiencing decrease and increase).

The abiding kalpa lasts for twenty small kalpas (experiencing decrease and increase). In this kalpa, a thousand Buddhas appear in succession, beginning with Dipankara Buddha (Dipankara Buddha, the first Buddha) and ending with Sumeru-like Appearance Buddha (Sumeru-like Appearance Buddha, the last Buddha) (from the Bhaisajyaraja-bhaisajyasamudgata Sutra). The Buddha said: 'After my parinirvana, if there are those who diligently cultivate meritorious deeds, practice various samadhis, recite the name of Maitreya (Maitreya, the future Buddha), and practice the six dharmas (the six perfections), they will certainly be reborn in the Tushita Heaven (Tushita Heaven, the pure land of Maitreya Bodhisattva), and also follow Maitreya down to Jambudvipa (Jambudvipa, the continent where we live), being the first to hear the Dharma. In the future, they will encounter all the Buddhas of the Bhadrakalpa (Bhadrakalpa, the current fortunate kalpa), and also encounter the Buddhas in the Constellation Kalpa, receiving predictions of their future Buddhahood (Vyakarana, prediction of future Buddhahood).' (from the Maitreya Bodhisattva's Ascent to Tushita Heaven Sutra).

The destruction kalpa lasts for twenty small kalpas (experiencing decrease and increase). The empty kalpa lasts for twenty small kalpas (experiencing decrease and increase). (The characteristics of the formation, abiding, destruction, and empty kalpas are as explained previously).

If someone can uphold the precept of not killing for one day and one night, they will certainly not encounter the calamity of war. If they can offer a single haritaki fruit (Haritaki, a medicinal fruit) to the Sangha with a sincere and pure mind, they will certainly not encounter the calamity of disease and pestilence. If they can give a handful of food to all sentient beings, they will certainly not encounter the calamity of famine. Purvavideha (Purvavideha, East Videha) and Aparagodaniya (Aparagodaniya, West Godaniya) do not have the fundamental three calamities, but they have similar three calamities, namely, increased anger resembling the calamity of war, a weak body resembling the calamity of disease, and frequent hunger and thirst resembling the calamity of famine. Uttarakuru (Uttarakuru, North Kuru) has neither the fundamental three calamities nor the similar three calamities (from the New Vibhasa Treatise). When the three calamities arise, there are also three most extreme deteriorations: first, lifespan, meaning the lifespan is extremely short, up to ten years; second, support, meaning the body size is extremely small, up to one span (Spana, the distance between the thumb and middle or index finger when stretched); third, resources, meaning that coarse rice is the best food, hair is the best clothing, and iron is the best ornament (from the Yogacarabhumi-sastra).

磔同陟各反周尺。人一尺。佛二尺)。

大三災者。一大劫終必一火災起(如前賢劫成住壞空八十小劫。為一大劫)如是經七大劫七火災。凡七壞初禪。復經一大劫。有一水災起。壞至二禪。如是七七火災。相間七水災。復經七火災。凡五十六番火壞初禪。七番水壞二禪。復經一大劫。有一風災起。總之為六十四大劫。為大三災始終之相(依俱舍論出義)。

初火災壞初禪者。災欲起時地獄罪畢來生人中。有定業者轉生他方地獄。乃至無有一情。名為地獄已壞。畜生餓鬼阿修羅亦次第盡。是時世間皆行十善。人身之內無有諸蟲。與佛身同。以由是時旁生壞故。時此南洲一人無師自然得初靜慮(初禪也)從靜慮起唱言離生喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並得生梵世中。東西二洲例此應說。北洲根鈍無離慾念。命終生欲界天。靜慮現前方能離欲。乃至人趣無有一情。名為人趣已壞。時欲界六天。一天自然得初靜慮。乃至並得生梵世中。名為欲界已壞。時梵世中一天自然得二靜慮(二禪也)唱言定生喜樂甚樂甚靜。余天聞之皆入靜慮。命終並得生光音天。乃至梵世(大梵天也)已壞。始從地獄終至梵天。經十九增減。有情世間次第壞盡。唯器世間空曠而住。乃至三千三界一切有情同業壞盡。最後一增減

【現代漢語翻譯】 現代漢語譯本 磔同陟各反周尺。人一尺，佛二尺）。

大三災是指：每一大劫結束時必定發生一次火災（如之前的賢劫經歷成、住、壞、空八十小劫，為一個大劫）。這樣經過七個大劫，發生七次火災，總共七次毀滅了初禪。再經過一個大劫，發生一次水災，毀滅到二禪。這樣七次火災與七次水災相間，再經過七次火災，總共五十六次火災毀滅初禪，七次水災毀滅二禪。再經過一個大劫，發生一次風災。總共六十四個大劫，是大三災始終的景象（依據《俱舍論》的解釋）。

初次火災毀滅初禪的情況是：災難將要發生時，地獄中的罪業受完的人會轉生到人間。有確定業報的人會轉生到其他地獄。乃至沒有一個眾生，這稱為地獄已經毀滅。畜生、餓鬼、阿修羅也依次滅盡。這時世間都奉行十善，人的身體內沒有蟲子，與佛的身相同。因為這時旁生已經毀滅。這時南贍部洲一人沒有老師，自然獲得初靜慮（即初禪），從靜慮中起身，唱言『離生喜樂，甚樂甚靜』。其他人聽到后都進入靜慮，命終后都得以往生到梵世中。東勝神洲和西牛賀洲的情況也應如此說。北俱盧洲根器遲鈍，沒有離欲的念頭，命終後生到欲界天。只有靜慮顯現時才能離欲。乃至人間沒有一個眾生，這稱為人間已經毀滅。這時欲界六天中，有一天人自然獲得初靜慮，乃至都得以往生到梵世中，這稱為欲界已經毀滅。這時梵世中有一天人自然獲得二靜慮（即二禪），唱言『定生喜樂，甚樂甚靜』。其餘天人聽到后都進入靜慮，命終后都得以往生到光音天。乃至梵世（大梵天）已經毀滅。開始從地獄到梵天，經過十九次增減，有情世間依次毀滅殆盡。只有器世間空曠地存在。乃至三千三界一切有情共同的業報毀滅殆盡。最後一次增減。

【English Translation】 English version '磔同陟各反周尺. 人一尺. 佛二尺)' (This is a phonetic notation and a statement about the relative size of a person and a Buddha according to a certain standard of measurement).

The three great calamities are as follows: At the end of each great kalpa (mahākalpa), a fire calamity (agni-pralaya) inevitably arises (as in the previous Bhadrakalpa, which goes through eighty small kalpas of formation, abiding, destruction, and emptiness, constituting one great kalpa). After seven great kalpas and seven fire calamities, the first dhyana (first meditative absorption) is destroyed a total of seven times. After another great kalpa, a water calamity (ap-pralaya) arises, destroying up to the second dhyana. Thus, seven fire calamities alternate with seven water calamities, followed by seven more fire calamities. In total, the first dhyana is destroyed by fire fifty-six times, and the second dhyana is destroyed by water seven times. After another great kalpa, a wind calamity (vāyu-pralaya) arises. In total, there are sixty-four great kalpas, representing the beginning and end of the three great calamities (based on the explanation in the Abhidharmakośa).

The initial fire calamity destroys the first dhyana in the following way: When the calamity is about to arise, those who have completed their karmic retribution in hell are reborn among humans. Those with fixed karma are reborn in other hells. Eventually, not a single sentient being remains, and this is called the destruction of hell. Animals, hungry ghosts (pretas), and asuras also gradually disappear. At this time, the world practices the ten virtues, and there are no insects within human bodies, making them like the body of a Buddha. This is because animals have already been destroyed. At this time, one person in Jambudvipa (the southern continent) naturally attains the first dhyana (first meditative absorption) without a teacher. Arising from this dhyana, they proclaim, 'The joy and happiness born of detachment are exceedingly joyful and exceedingly peaceful.' Hearing this, others also enter into dhyana, and upon death, they are all reborn in the Brahma world. The same should be said for Purvavideha (the eastern continent) and Aparagodaniya (the western continent). Uttarakuru (the northern continent) has dull faculties and no thought of detachment, so upon death, they are born in the desire realm heavens. Only when dhyana manifests can they detach from desire. Eventually, not a single sentient being remains in the human realm, and this is called the destruction of the human realm. At this time, one deva (god) in the six heavens of the desire realm naturally attains the first dhyana, and eventually, they are all reborn in the Brahma world. This is called the destruction of the desire realm. At this time, one deva in the Brahma world naturally attains the second dhyana (second meditative absorption), proclaiming, 'The joy and happiness born of samadhi (concentration) are exceedingly joyful and exceedingly peaceful.' Hearing this, the other devas also enter into dhyana, and upon death, they are all reborn in the Abhasvara (light-sound) heaven. Eventually, the Brahma world (Mahabrahma heaven) is destroyed. Starting from hell and ending with the Brahma heaven, after nineteen increases and decreases, the sentient world is gradually destroyed. Only the physical world remains empty. Eventually, the collective karma of all sentient beings in the three thousand great thousand worlds is exhausted. This is the final increase and decrease.

劫方壞器世間。於此漸有七日輪出。有大黑風吹海水為兩披。初取一日置須彌腹日道中行。草木雕落。次取二日。河渠皆竭。海水漸涸七百由旬。三日出時。恒河俱竭。四日出時。阿耨池竭。五日出時。四大海水七千由旬一時竭盡。六日出時。大地火起靡不燒壞。七日出時須彌山壞眾山洞然。風吹猛焰燒上天宮。乃至梵天無遺灰燼。自地火焰燒自宮殿。非他地災能壞他地。由相引起故說燒上。始從地獄至於梵天。於一增減劫次第壞盡。乃至三千世界一時俱壞。是為火災壞。初禪火災過後。世界空虛猶如黑穴。經二十增減之久。大云降雨水長至天。吹風水沫作梵天宮。如是下至地獄如前建立(在前成劫說。雜出長阿含經。因本經。雜心論。顯宗論。順正理論。瑜伽對法論)。

次水災壞二禪者。當災起時。地獄餓鬼旁生四洲人趣六慾諸天。次第得生二禪。於二禪中時有一天。自然得三禪定。余天聞之。皆入此定得生三禪。是時二禪中有俱生水界起壞器世間。猶水消鹽。一時俱沒(有說從三禪邊空中。歘然雨熱灰水。有說從下水輪涌水上騰)是為水災壞二禪。水災過後。如前空二十小劫。如前大云降雨。風吹水沫成光音天宮。下至地獄后成。

三風災壞三禪者。當災起時。下地諸趣有情及六慾二禪。次第得生

【現代漢語翻譯】 現代漢語譯本 當劫壞時，器世間開始毀滅。此時逐漸出現七個太陽。有巨大的黑風將海水吹成兩半。首先取出一個太陽，置於須彌山（Sumeru，佛教宇宙觀中的中心山）的腹部，沿著日道執行，草木因此枯萎凋落。接著取出第二個太陽，所有河流溝渠都乾涸，海水逐漸乾涸七百由旬（Yojana，古印度長度單位）。第三個太陽出現時，恒河全部乾涸。第四個太陽出現時，阿耨達池（Anavatapta，傳說中位於須彌山頂的聖湖）乾涸。第五個太陽出現時，四大海水七千由旬在同一時刻全部乾涸。第六個太陽出現時，大地上燃起火焰，沒有不被燒燬的。第七個太陽出現時，須彌山崩壞，所有山脈都燃燒起來。狂風吹動猛烈的火焰，向上焚燒天宮，乃至梵天（Brahma，色界天的最高層）也化為灰燼。火焰從自身所處之地燃燒自身的宮殿，並非其他地方的災難能夠摧毀其他地方。由於相互引發的緣故，所以說向上焚燒。從地獄開始，直到梵天，在一個增減劫（Kalpa，佛教時間單位）中次第壞滅殆盡。乃至三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）在同一時刻全部毀滅。這就是火災毀滅。初禪（First Dhyana，色界天的第一層）的火災過後，世界空虛，猶如黑暗的洞穴。經過二十個增減劫之久，大云降下雨水，水漲到天上。風吹動水沫，形成梵天宮殿。像這樣向下直到地獄，如先前一樣建立（在先前的成劫中已經說過。雜出於《長阿含經》、《因本經》、《雜心論》、《顯宗論》、《順正理論》、《瑜伽對法論》）。

其次是水災毀滅二禪（Second Dhyana，色界天的第二層）。當災難發生時，地獄、餓鬼、旁生、四大洲的人、六慾天（Six Desire Heavens，欲界天的六層）的眾生，次第得以往生到二禪天。在二禪天中，有時有一天人，自然獲得三禪定（Third Dhyana，色界天的第三層）。其餘天人聽聞后，都進入這種禪定，得以往生到三禪天。這時，在二禪天中，有俱生的水界生起，毀滅器世間，就像水溶解鹽一樣，在同一時刻全部淹沒（有說法是從三禪天的邊緣空中，忽然降下熱灰水。有說法是從下方的水輪涌出水向上騰）。這就是水災毀滅二禪天。水災過後，如先前一樣空虛二十小劫（Antarakalpa，佛教時間單位）。如先前一樣，大云降下雨水，風吹動水沫，形成光音天（Abhasvara，色界天的第二層）的宮殿，向下直到地獄，之後形成。

第三是風災毀滅三禪（Third Dhyana，色界天的第三層）。當災難發生時，下方的諸趣有情以及六慾天、二禪天的眾生，次第得以往生...

【English Translation】 English version When a kalpa (Kalpa, a unit of time in Buddhism) is destroyed, the world of vessels begins to disintegrate. Gradually, seven suns appear. A great black wind blows the seawater into two halves. First, one sun is taken and placed in the belly of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), moving along the sun's path, causing plants and trees to wither and fall. Next, a second sun is taken, and all rivers and canals dry up, with the seawater gradually drying up to seven hundred yojanas (Yojana, an ancient Indian unit of length). When the third sun appears, the Ganges River completely dries up. When the fourth sun appears, Anavatapta Lake (Anavatapta, a legendary sacred lake on the summit of Mount Sumeru) dries up. When the fifth sun appears, the four great seas, seven thousand yojanas in extent, completely dry up at the same time. When the sixth sun appears, fire rises from the earth, burning and destroying everything. When the seventh sun appears, Mount Sumeru collapses, and all the mountains ignite. Fierce flames are blown by the wind, burning upwards to the heavenly palaces, even the Brahma heaven (Brahma, the highest level of the Form Realm) is reduced to ashes. The flames burn the palaces from their own location; it is not that disasters from other places can destroy other places. Because they arise from mutual causes, it is said that they burn upwards. Starting from hell and reaching up to the Brahma heaven, they are destroyed in order during one increasing and decreasing kalpa (Kalpa, a unit of time in Buddhism). Even the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a Buddhist cosmological unit) are all destroyed at the same time. This is the destruction by fire. After the fire disaster of the First Dhyana (First Dhyana, the first level of the Form Realm), the world is empty, like a dark cave. After twenty increasing and decreasing kalpas, great clouds bring rain, and the water rises to the heavens. The wind blows the water foam, forming the Brahma heaven palaces. In this way, it extends down to hell, established as before (as described in the previous formation kalpa. Miscellaneous excerpts from the Dirgha Agama Sutra, Hetu-prakarana, Abhidharma-samuccaya, Tattvasiddhi-sastra, Abhidharmakosa-bhasya, Yoga-vibhaga-sastra).

Next is the destruction by water of the Second Dhyana (Second Dhyana, the second level of the Form Realm). When the disaster arises, beings from hell, hungry ghosts, animals, humans from the four continents, and the six desire heavens (Six Desire Heavens, the six levels of the Desire Realm) gradually attain rebirth in the Second Dhyana heaven. In the Second Dhyana heaven, sometimes a deva (deva, a deity) naturally attains the Third Dhyana (Third Dhyana, the third level of the Form Realm). When the other devas hear of this, they all enter this samadhi (samadhi, a state of meditative consciousness) and attain rebirth in the Third Dhyana heaven. At this time, in the Second Dhyana heaven, a co-arisen water element arises, destroying the world of vessels, just as water dissolves salt, completely submerging everything at the same time (some say that hot ash water suddenly rains down from the edge of the Third Dhyana heaven. Some say that water surges upwards from the water wheel below). This is the destruction by water of the Second Dhyana heaven. After the water disaster, it is empty for twenty small kalpas (Antarakalpa, a unit of time in Buddhism) as before. As before, great clouds bring rain, and the wind blows the water foam, forming the Abhasvara heaven (Abhasvara, the second level of the Form Realm) palaces, extending down to hell, and then forming.

Third is the destruction by wind of the Third Dhyana (Third Dhyana, the third level of the Form Realm). When the disaster arises, beings from the lower realms, as well as the six desire heavens and the Second Dhyana heaven, gradually attain rebirth...

三禪。時有一天。自然得四禪定。余天聞之。皆入此定得生四禪。是時三禪中有俱生風界起。壞器世間。吹諸天宮相拍粉碎。諸大山王亦皆拍碎。如風乾肢節悉皆消盡。是為風災壞三禪(有說。從四禪邊歘然風起飄擊。有說。從下風輪擊風上騰○出順正理論。瑜伽對法論)如是東方無量世界。或有將壞。或有將成。或有正壞。或壞已空。或有正成。或成已住。乃至十方亦爾。若有情世間。若器世間。業煩惱力所生故。業煩惱增上力所起故(瑜伽對法論)初禪內有覺觀火擾亂故。外為火災所燒。二禪內有喜水擾亂故。外為水災所漂。三禪內有出入息風擾亂故。外為風災所壞。四禪不定相續隨彼天生宮殿俱起。若天命終宮殿亦沒(雜心論)。四禪內外過患一切皆無(涅槃經)劫劫皆壞初禪者。為順初禪一劫壽故。次經八劫方壞二禪。為順二禪八劫壽故。次經六十四劫方壞三禪。為順三禪六十四劫壽故(輔行)。

佛祖統紀卷第三十(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十一

宋景定四明東湖沙門志磐撰

世界名體志第十五之一

上窮寶焰下徹風輪。此華嚴所明一世界種。豎高則且約二十重。周圍則略得十一數。復由此數隨方各十。則總之為百十一

【現代漢語翻譯】 現代漢語譯本 三禪天。當時有一天人，自然證得了四禪定（Dhyana）。其餘天人聽聞此事，都進入此定，得以轉生到四禪天。這時，在三禪天中，有俱生風界（Sahaja Vata-dhatu）生起，毀壞器世間（Bhajana-loka），吹動諸天宮互相撞擊粉碎。諸大山王也被撞擊粉碎，如同風乾的肢節一樣完全消盡。這就是風災毀壞三禪天（有人說，從四禪天邊忽然颳起大風飄擊；也有人說，從下方的風輪擊打風而向上升騰——出自《順正理論》、《瑜伽對法論》）。像這樣，東方無量世界，有的將要壞滅，有的將要形成，有的正在壞滅，有的已經壞滅空無，有的正在形成，有的已經形成安住，乃至十方世界也是如此。無論是眾生世間（Sattva-loka），還是器世間，都是由業和煩惱的力量所生，由業和煩惱的增上力所起（《瑜伽對法論》）。初禪天內有覺和觀的火擾亂，所以外在被火災所燒。二禪天內有喜悅的水擾亂，所以外在被水災所漂。三禪天內有出入息的風擾亂，所以外在被風災所壞。四禪天是不定相續的，隨著天人的出生，宮殿一同生起；如果天人命終，宮殿也隨之消失（《雜心論》）。四禪天內外的一切過患都沒有（《涅槃經》）。劫劫都壞滅初禪天，是爲了順應初禪天一劫的壽命。然後經過八劫才壞滅二禪天，爲了順應二禪天八劫的壽命。然後經過六十四劫才壞滅三禪天，爲了順應三禪天六十四劫的壽命（《輔行》）。

《佛祖統紀》卷第三十（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第三十一

宋朝景定年間四明東湖沙門志磐撰

世界名體志第十五之一

上至寶焰天，下至風輪。這是《華嚴經》所闡明的一個世界種。豎向上大約有二十重天，周圍則略微得到十一這個數字。再由此數向四方各延伸十倍，那麼總數就為一百一十。

【English Translation】 English version The Third Dhyana (Third Meditation Heaven). At that time, one Deva (god) naturally attained the Fourth Dhyana Samadhi (state of meditative absorption). When the other Devas heard of this, they all entered this Samadhi and were reborn in the Fourth Dhyana Heaven. At this time, in the Third Dhyana Heaven, a Co-arisen Wind Element (Sahaja Vata-dhatu) arose, destroying the Vessel World (Bhajana-loka), blowing the palaces of the Devas against each other, smashing them to pieces. The Great Mountain Kings were also smashed to pieces, completely vanishing like dried-up limbs. This is the wind disaster that destroys the Third Dhyana Heaven (some say that a great wind suddenly arose from the edge of the Fourth Dhyana Heaven and struck; others say that the wind struck upwards from the wind wheel below - from 'Shun Zheng Li Lun', 'Yoga-acarabhumi-sastra'). Like this, countless worlds in the East, some are about to be destroyed, some are about to be formed, some are being destroyed, some have already been destroyed and are empty, some are being formed, some have already been formed and are abiding, and so on in the ten directions. Whether it is the sentient being world (Sattva-loka) or the vessel world, it is born from the power of karma and afflictions, and arises from the increasing power of karma and afflictions ('Yoga-acarabhumi-sastra'). The First Dhyana Heaven has the fire of perception and observation disturbing it internally, so it is burned by external fire disasters. The Second Dhyana Heaven has the water of joy disturbing it internally, so it is floated by external water disasters. The Third Dhyana Heaven has the wind of inhalation and exhalation disturbing it internally, so it is destroyed by external wind disasters. The Fourth Dhyana Heaven is of uncertain continuity; with the birth of the Devas, the palaces arise together; if the Devas die, the palaces also disappear ('Za Xin Lun'). The Fourth Dhyana Heaven has no internal or external faults at all ('Nirvana Sutra'). The First Dhyana Heaven is destroyed every kalpa (eon) to accord with the one-kalpa lifespan of the First Dhyana Heaven. Then, after eight kalpas, the Second Dhyana Heaven is destroyed, to accord with the eight-kalpa lifespan of the Second Dhyana Heaven. Then, after sixty-four kalpas, the Third Dhyana Heaven is destroyed, to accord with the sixty-four-kalpa lifespan of the Third Dhyana Heaven ('Fu Xing').

Chronicles of the Buddhist Patriarchs, Volume 30 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 31

Composed by Shramana Zhi Pan of Donghu, Siming, during the Jingding period of the Song Dynasty

Treatise on the Names and Entities of Worlds, Part 15, Section 1

From the Treasure Flame Heaven above to the Wind Wheel below. This is one world-seed as explained in the Avatamsaka Sutra. Vertically, it is approximately twenty layers high, and in circumference, it is roughly eleven in number. Furthermore, from this number, extending ten times in each direction, the total number is one hundred and ten.

。如天帝珠網分佈而住。斯但舉其一分云耳。若推而廣之。則十不可說微塵世界。遞相連線周遍建立。各各佛出現。各各滿眾生。是為華藏莊嚴世界海也。若夫娑婆大千須彌四天下南洲五竺。東華震旦。若名若體。有說有圖。雖自廣以至狹。實舉別而會總。既明三世須辨方界。此學者所宜知也。撰世界名體志。

華藏世界海圖　大千萬億須彌圖　四洲九山八海圖　三千大千世界圖　須彌忉利天宮圖　諸天通論

身量　壽量　衣量　身光　業因　報果　廣狹　凡聖　論無色身處　論天主　論四禪四地

東華震旦地理圖　漢隋西域諸國圖　西土五印諸國圖　八熱地獄圖　十六游僧地獄圖　八寒地獄圖

華藏世界品云(經七)此華藏莊嚴世界有須彌山微塵數風輪所持。最在上者名殊勝威光藏。能持普光摩尼香水海。此海有大蓮華。名種種光明蕊香幢。華藏莊嚴世界住在其中。金剛輪山周匝圍繞○此中復有不可說

<T49p0303_01.gif

微塵數香水海。一切世界所有莊嚴。悉于中現。芬陀利華十寶階陛欄盾。十寶尸羅幢。寶衣鈴網幢寶華樓閣寶蓮華城。眾寶樹林悉共圍繞○一一香水海各有微塵數香水河。右旋圍繞。常現寶色光云。十方化佛及諸菩

【現代漢語翻譯】 現代漢語譯本： 就像天帝的珠網那樣分佈而住。這只不過是舉出一個部分來說而已。如果推廣開來說，那麼十不可說微塵數的世界，互相連線，周遍建立，每個世界都有佛出現，每個世界都充滿眾生，這就是華藏莊嚴世界海。至於娑婆大千世界、須彌山、四大部洲、南贍部洲的五印度，以及東方的中華震旦，無論是名稱還是形體，有描述有圖畫，雖然從廣闊到狹小，實際上是從個別來會歸總體。既然明白了三世，就應當辨別方界，這是學習者應該知道的。撰寫《世界名體志》。

華藏世界海圖、大千萬億須彌山圖、四洲九山八海圖、三千大千世界圖、須彌山忉利天宮圖、諸天通論。

身量、壽量、衣量、身光、業因、報果、廣狹、凡聖、論無色身處、論天主、論四禪四地。

東華震旦地理圖、漢隋西域諸國圖、西土五印諸國圖、八熱地獄圖、十六游僧地獄圖、八寒地獄圖。

《華藏世界品》說（經七）：這華藏莊嚴世界有須彌山（Sumeru，佛教宇宙觀中的中心山）微塵數目的風輪所支撐。最上面的風輪名為殊勝威光藏，能夠托持普光摩尼香水海。這香水海中有大蓮華，名為種種光明蕊香幢。華藏莊嚴世界就住在這蓮華之中。金剛輪山（Vajra circle mountain）周匝圍繞。這裡面又有不可說

微塵數目的香水海。一切世界所有的莊嚴，都在其中顯現。芬陀利華（Pundarika，白色蓮花）、十寶階陛欄盾、十寶尸羅幢、寶衣鈴網幢、寶華樓閣、寶蓮華城，眾寶樹林全部共同圍繞。每一個香水海各有微塵數目的香水河，右旋圍繞，常常顯現寶色光云，十方化佛以及諸菩薩

【English Translation】 English version: It is like the distribution and dwelling of the net of jewels of Indra. This is merely citing one part of it. If we extend it further, then ten unspeakable dust-mote worlds connect with each other, are established all around, and in each world, Buddhas appear and each world is filled with sentient beings. This is the Ocean of Worlds of the Adornments of Vairocana. As for the Saha world, the great chiliocosm, Mount Sumeru, the four continents, Jambudvipa's five regions of India, and the eastern China's Zhen Dan (another name for China), whether in name or form, whether described or depicted, although ranging from vast to narrow, it truly gathers the particular to converge into the whole. Now that the three periods of time are understood, the boundaries of directions should be distinguished. This is what scholars should know. Compiled 'Record of Names and Forms of Worlds'.

Diagram of the Ocean of Worlds of the Adornments of Vairocana, Diagram of Billions of Mount Sumerus, Diagram of the Four Continents, Nine Mountains, and Eight Seas, Diagram of the Three Thousand Great Chiliocosms, Diagram of Mount Sumeru's Trayastrimsa Heaven Palace, General Discussion of the Heavens.

Body Size, Lifespan, Clothing Size, Body Radiance, Karmic Cause, Retributional Effect, Vastness and Narrowness, Ordinary and Sage, Discussion of the Formless Realms, Discussion of the Lord of the Heavens, Discussion of the Four Dhyanas and Four Dhyana Grounds.

Geographical Map of Eastern China's Zhen Dan, Map of Various Countries in the Western Regions during the Han and Sui Dynasties, Map of Various Countries in the Five Indias of the Western Lands, Diagram of the Eight Hot Hells, Diagram of the Sixteen Wandering Monks Hells, Diagram of the Eight Cold Hells.

The 'Vairocana World Chapter' says (Sutra 7): This Ocean of Worlds of the Adornments of Vairocana is supported by wind wheels as numerous as the dust motes of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology). The uppermost wind wheel is named 'Treasury of Supreme Majestic Light', and it can support the Fragrant Water Sea of Universal Light Mani. In this fragrant water sea, there is a great lotus flower named 'Banner of Various Light Stamen Fragrance'. The Ocean of Worlds of the Adornments of Vairocana dwells within this lotus flower. The Vajra circle mountain (Vajra circle mountain) surrounds it on all sides. Within this, there are also unspeakable

fragrant water seas as numerous as dust motes. All the adornments of all worlds appear within it. Pundarika (Pundarika, white lotus) flowers, ten jeweled staircases and railings, ten jeweled Shila banners, banners of jeweled clothing and bell nets, jeweled flower pavilions, jeweled lotus cities, and forests of jeweled trees all surround it together. Each fragrant water sea has fragrant water rivers as numerous as dust motes, circling to the right, constantly manifesting clouds of jeweled light, and Buddhas transformed in the ten directions, as well as all Bodhisattvas.

薩。于中涌出。其中央香水海名無邊妙華光。出大蓮華名一切香摩尼王莊嚴。有世界種而住其上。名普照十方熾然寶光明。有不可說佛剎于中佈列○最下第一重名最勝光遍照。狀如摩尼寶。一佛剎塵世界圍繞。佛號凈眼離垢燈。第二重名種種香蓮華妙莊嚴世界。狀如師子座。二佛剎塵世界圍繞。佛號師子光勝照。第三重名寶莊嚴普照光世界。其形八隅。三佛剎塵世界圍繞。佛號凈光智勝幢。第四重名種種光明華莊嚴世界。狀如摩尼蓮華。四佛剎塵世界圍繞。佛號金剛光明無量精進力善出現。第五重名普放妙華光世界。其形普方而多隅角。五佛剎塵世界圍繞。佛號香光喜力海。第六重名凈妙光明世界。其形四方。六佛剎塵世界圍繞。佛號普光自在幢。第七重名眾華焰莊嚴世界。狀如樓閣。七佛剎塵世界圍繞。佛號歡喜海功德名稱自在光。第八重名出生威力地世界。狀如因陀羅網。八佛剎塵世界圍繞。佛號廣大名稱智海幢。第九重名出妙音聲世界。狀如梵天身。九佛剎塵世界圍繞。佛號清凈光明相無能摧伏。第十重名金剛幢世界。其狀周圓。十佛剎塵世界圍繞。佛號一切法海最勝王。第十一重名恒出現帝青寶光明世界。狀如半月。十一佛剎塵世界圍繞。佛號無量功德法。第十二重名光明照耀世界。狀如華旋。十二佛剎塵世

【現代漢語翻譯】 現代漢語譯本： 薩（Sa）。于其中涌出。其中央的香水海名為無邊妙華光。從中生出大蓮華，名為一切香摩尼王莊嚴。有一個世界種安住在其上，名為普照十方熾然寶光明。有不可說的佛剎在其中排列。 最下面第一重名為最勝光遍照。形狀如同摩尼寶。由一佛剎塵世界圍繞。佛號為凈眼離垢燈。 第二重名為種種香蓮華妙莊嚴世界。形狀如同獅子座。由二佛剎塵世界圍繞。佛號為師子光勝照。 第三重名為寶莊嚴普照光世界。其形狀為八角。由三佛剎塵世界圍繞。佛號為凈光智勝幢。 第四重名為種種光明華莊嚴世界。形狀如同摩尼蓮華。由四佛剎塵世界圍繞。佛號為金剛光明無量精進力善出現。 第五重名為普放妙華光世界。其形狀為普方且多隅角。由五佛剎塵世界圍繞。佛號為香光喜力海。 第六重名為凈妙光明世界。其形狀為四方。由六佛剎塵世界圍繞。佛號為普光自在幢。 第七重名為眾華焰莊嚴世界。形狀如同樓閣。由七佛剎塵世界圍繞。佛號為歡喜海功德名稱自在光。 第八重名為出生威力地世界。形狀如同因陀羅網。由八佛剎塵世界圍繞。佛號為廣大名稱智海幢。 第九重名為出妙音聲世界。形狀如同梵天身。由九佛剎塵世界圍繞。佛號為清凈光明相無能摧伏。 第十重名為金剛幢世界。其形狀為圓形。由十佛剎塵世界圍繞。佛號為一切法海最勝王。 第十一重名為恒出現帝青寶光明世界。形狀如同半月。由十一佛剎塵世界圍繞。佛號為無量功德法。 第十二重名為光明照耀世界。形狀如同華旋。由十二佛剎塵世界圍繞。

【English Translation】 English version: Sa. From within it gushes forth. Its central fragrant water sea is named Boundless Wonderful Flower Light. From it emerges a great lotus flower named All Fragrant Mani King Adornment. A world-seed dwells upon it, named Universally Illuminating Ten Directions Blazing Jewel Light. Innumerable Buddha-lands are arrayed within it. The lowest first layer is named Most Excellent Light Universally Illuminating. Its shape is like a mani jewel. It is surrounded by one Buddha-land dust-mote world. The Buddha is named Pure Eye Free from Defilement Lamp. The second layer is named Various Fragrant Lotus Flower Wonderful Adornment World. Its shape is like a lion throne. It is surrounded by two Buddha-land dust-mote worlds. The Buddha is named Lion Light Supreme Illumination. The third layer is named Jewel Adornment Universally Illuminating Light World. Its shape is octagonal. It is surrounded by three Buddha-land dust-mote worlds. The Buddha is named Pure Light Wisdom Supreme Banner. The fourth layer is named Various Light Flower Adornment World. Its shape is like a mani lotus flower. It is surrounded by four Buddha-land dust-mote worlds. The Buddha is named Vajra Light Immeasurable Diligence Power Well Appearing. The fifth layer is named Universally Emitting Wonderful Flower Light World. Its shape is universally square with many corners. It is surrounded by five Buddha-land dust-mote worlds. The Buddha is named Fragrant Light Joy Power Sea. The sixth layer is named Pure Wonderful Light World. Its shape is square. It is surrounded by six Buddha-land dust-mote worlds. The Buddha is named Universal Light Sovereign Banner. The seventh layer is named Multitude of Flame Adornment World. Its shape is like a pavilion. It is surrounded by seven Buddha-land dust-mote worlds. The Buddha is named Joyful Sea Merit Name Sovereign Light. The eighth layer is named Birth Power Ground World. Its shape is like Indra's net. It is surrounded by eight Buddha-land dust-mote worlds. The Buddha is named Vast Name Wisdom Sea Banner. The ninth layer is named Emitting Wonderful Sound World. Its shape is like Brahma's body. It is surrounded by nine Buddha-land dust-mote worlds. The Buddha is named Pure Light Appearance Unconquerable. The tenth layer is named Vajra Banner World. Its shape is circular. It is surrounded by ten Buddha-land dust-mote worlds. The Buddha is named All Dharma Sea Most Supreme King. The eleventh layer is named Constantly Appearing Indigo Jewel Light World. Its shape is like a half-moon. It is surrounded by eleven Buddha-land dust-mote worlds. The Buddha is named Immeasurable Merit Dharma. The twelfth layer is named Light Illuminating World. Its shape is like a flower swirl. It is surrounded by twelve Buddha-land dust-mote worlds.

界圍繞。佛號超釋梵。第十三重名娑婆世界。狀如虛空。以普圓滿天宮而覆其上。十三佛剎塵世界圍繞。佛號毗盧遮那(比即十蓮華藏微塵數相千葉盧舍那。一華百億國中當第十三世界也)第十四重名寂靜離塵光世界。狀如執金剛形。十四佛剎塵世界圍繞。佛號遍法界勝音。第十五重名眾妙光明燈世界。狀如卍字。十五佛剎塵世界圍繞。佛號清凈日功德眼。第十六重名清凈光遍照世界。狀如龜甲。十六佛剎塵世界圍繞。佛號不可摧伏力普照幢。第十七重名寶莊嚴藏世界。其形八隅。十七佛剎塵世界圍繞。佛號無礙智光明遍照十方。第十八重名離塵世界。狀如珠瓔。十八佛剎塵世界圍繞。佛號無量方便最勝幢。第十九重名清凈光普照世界。十九佛剎塵世界圍繞。佛號普照法界虛空光。第二十重名妙寶焰世界。狀如寶莊嚴具。二十佛剎塵世界圍繞佛號福德相光明。此二十重上闊下狹。如倒安浮圖○若廣說世界種所依形狀。數有剎塵。或名迴轉形(清涼疏躡褻往來之形)乃至江河形。旋流形。輪網形。壇墠形。樹木形。樓觀形。尸羅形。幢形。普方形。胎藏形。蓮華形。佉勒迦形(此云竹篅)眾生形。佛相形。圓光形。網形。門闥形。須彌山形。諸莊嚴具如上世界。皆在無邊妙華光香水海中。遞相連線成世界網。周遍建立○

【現代漢語翻譯】 現代漢語譯本 界圍繞。佛號超釋梵（佛號超越了釋提桓因和梵天）。 第十三重名娑婆世界（我們所居住的世界）。狀如虛空。以普圓滿天宮而覆其上。十三佛剎塵世界圍繞。佛號毗盧遮那（比即十蓮華藏微塵數相千葉盧舍那。一華百億國中當第十三世界也）（毗盧遮那佛是蓮華藏世界中千葉蓮花上的第十三個世界中的佛）。 第十四重名寂靜離塵光世界。狀如執金剛形。十四佛剎塵世界圍繞。佛號遍法界勝音。 第十五重名眾妙光明燈世界。狀如卍字。十五佛剎塵世界圍繞。佛號清凈日功德眼。 第十六重名清凈光遍照世界。狀如龜甲。十六佛剎塵世界圍繞。佛號不可摧伏力普照幢。 第十七重名寶莊嚴藏世界。其形八隅。十七佛剎塵世界圍繞。佛號無礙智光明遍照十方。 第十八重名離塵世界。狀如珠瓔。十八佛剎塵世界圍繞。佛號無量方便最勝幢。 第十九重名清凈光普照世界。十九佛剎塵世界圍繞。佛號普照法界虛空光。 第二十重名妙寶焰世界。狀如寶莊嚴具。二十佛剎塵世界圍繞佛號福德相光明。此二十重上闊下狹。如倒安浮圖。 若廣說世界種所依形狀。數有剎塵。或名迴轉形（清涼疏躡褻往來之形）（像往來之人的腳印），乃至江河形。旋流形。輪網形。壇墠形。樹木形。樓觀形。尸羅形。幢形。普方形。胎藏形。蓮華形。佉勒迦形（此云竹篅）（用竹子編的盛東西的器具）。眾生形。佛相形。圓光形。網形。門闥形。須彌山形。諸莊嚴具如上世界。皆在無邊妙華光香水海中。遞相連線成世界網。周遍建立。

【English Translation】 English version Surrounded by realms. The Buddha's name surpasses Shishi and Brahma (The Buddha's name transcends Shakra and Brahma). The thirteenth layer is named Sahā World (the world we live in). Its form is like empty space, covered by the universally complete heavenly palace. It is surrounded by thirteen Buddha-lands of dust-like worlds. The Buddha's name is Vairocana (Vairocana is the thousand-petaled lotus in the lotus treasury world, and the thirteenth world in one hundred billion countries). The fourteenth layer is named Tranquil Dust-Free Light World. Its form is like Vajrapani. It is surrounded by fourteen Buddha-lands of dust-like worlds. The Buddha's name is Sound of Victory Pervading the Dharma Realm. The fifteenth layer is named World of Lights of Wonderful Subtleties. Its form is like the swastika symbol. It is surrounded by fifteen Buddha-lands of dust-like worlds. The Buddha's name is Pure Sun of Merit and Virtue Eye. The sixteenth layer is named Pure Light Universally Illuminating World. Its form is like a tortoise shell. It is surrounded by sixteen Buddha-lands of dust-like worlds. The Buddha's name is Banner of Invincible Power Universally Illuminating. The seventeenth layer is named Treasury of Precious Adornments World. Its shape has eight corners. It is surrounded by seventeen Buddha-lands of dust-like worlds. The Buddha's name is Unobstructed Wisdom Light Universally Illuminating the Ten Directions. The eighteenth layer is named Dust-Free World. Its form is like a pearl necklace. It is surrounded by eighteen Buddha-lands of dust-like worlds. The Buddha's name is Banner of Limitless Expedient Supreme Victory. The nineteenth layer is named Pure Light Universally Illuminating World. It is surrounded by nineteen Buddha-lands of dust-like worlds. The Buddha's name is Light Universally Illuminating the Dharma Realm and Empty Space. The twentieth layer is named World of Wonderful Treasure Flames. Its form is like precious adornments. It is surrounded by twenty Buddha-lands of dust-like worlds. The Buddha's name is Light of Blessed Virtue Appearance. These twenty layers are wide at the top and narrow at the bottom, like an inverted stupa. If we broadly describe the shapes on which the world-seeds depend, their number is like dust particles. They are named revolving shapes (like the footprints of people coming and going), and even river shapes, swirling shapes, wheel-net shapes, altar shapes, tree shapes, pavilion shapes, Śīla shapes, banner shapes, universally square shapes, womb shapes, lotus shapes, and kharleka shapes (bamboo basket). There are also sentient being shapes, Buddha image shapes, halo shapes, net shapes, gate shapes, Mount Sumeru shapes, and various adornments. All these worlds are in the boundless Wonderful Flower Light Fragrant Water Sea, connected to each other to form a world-net, established everywhere.

都有十個二十重世界種。繞此中心世界種。總十一個二十重世界種(經第九卷)○此十一個世界種。周圍至輪圍山。復有一百個世界種。隨方各十。于中佈列。近山周匝十個世界種。各各上下四重。餘九十個世界種不言重數。共有一百十一個世界種。如天帝網分佈而住(經第十卷)○如是十不可說佛剎微塵數香水海中。有十不可說佛剎微塵數世界種。皆依現一切菩薩形摩尼王幢莊嚴蓮華住。各各莊嚴際無有間斷。各各放寶色光明。各各光明雲而覆其上。各各莊嚴具。各各劫差別。各各佛出現。各各演法海。各各眾生遍充滿。各各十方普趣入。各各佛神力所加持。此一一世界種中一切世界。依種種莊嚴住。遞相接連成世界網。于華藏莊嚴世界海。種種差別周遍建立。

大千世界萬億須彌之圖

<T49p0304_01.gif

吳鎧庵曰。此圖即華嚴蓮華藏世界海。乃實報無障礙土也。昔海禪師雖出其相。而說義未周。止禪師說義頗悉。而未顯其相。今雙收二家。且考之經目。曰法華常在靈山。蓋依智者所指故也。

長阿含經。一日月行四天下為一世界。如是千日月。千須彌。千閻羅王。千忉利。千梵天。千鐵圍。名為小千。即數小千至滿一千。名為中千(即是百萬

【現代漢語翻譯】 現代漢語譯本：都有十個二十重世界種（指具有二十層結構的世界）。圍繞這個中心世界種，總共有十一個二十重世界種。（《華嚴經》第九卷） 這十一個世界種，周圍直到輪圍山（世界的邊緣）。又有一百個世界種，隨著方向各有十個，在其中分佈排列。靠近輪圍山周圍有十個世界種，各自上下有四重。其餘九十個世界種沒有說明重數。總共有一百十一個世界種，像天帝的網一樣分佈居住。（《華嚴經》第十卷） 像這樣，在十不可說佛剎微塵數（數量極多的佛土）的香水海中，有十不可說佛剎微塵數的世界種。都依靠顯現一切菩薩形象的摩尼王幢（一種寶幢）莊嚴的蓮花居住。各自的莊嚴邊界沒有間斷，各自放出寶色光明，各自有光明雲覆蓋在上面，各自的莊嚴器具不同，各自的劫（時間單位）有差別，各自有佛出現，各自演說佛法之海，各自有眾生遍滿，各自十方普遍趣入，各自被佛的神力所加持。這每一個世界種中的一切世界，依靠種種莊嚴居住，互相連線成為世界網。在華藏莊嚴世界海（華藏世界），種種差別周遍建立。 大千世界萬億須彌之圖 吳鎧庵說：『這張圖就是《華嚴經》中的華藏蓮華藏世界海，是實報無障礙土（證得真實果報，沒有障礙的凈土）。』以前海禪師雖然畫出了它的形象，但是解說義理不夠周全。止禪師解說義理比較詳細，但是沒有顯現它的形象。現在同時採納兩家的說法，並且考證經文目錄。說《法華經》常在靈山（佛陀說法之地），大概是依據智者大師所指出的緣故。 《長阿含經》說，一日月執行四天下（四大部洲）為一個世界。像這樣的一千個日月，一千個須彌山（世界的中心），一千個閻羅王（地獄之主），一千個忉利天（欲界第二天），一千個梵天（色界天），一千個鐵圍山（圍繞世界的山），稱為小千世界。即數小千世界至滿一千，稱為中千世界（即是一百萬個世界）。

【English Translation】 English version: There are ten, twenty-fold world-systems (referring to worlds with twenty layers). Surrounding this central world-system, there are a total of eleven twenty-fold world-systems. (Avatamsaka Sutra, Volume 9) These eleven world-systems, around their circumference up to the Iron Ring Mountains (the edge of the world), also have one hundred world-systems, with ten in each direction, arranged and distributed within them. Near the Iron Ring Mountains, there are ten world-systems, each with four layers above and below. The remaining ninety world-systems do not specify the number of layers. In total, there are one hundred and eleven world-systems, distributed and residing like Indra's net. (Avatamsaka Sutra, Volume 10) Like this, within the fragrant ocean of ten unspeakable Buddha-lands dust-mote numbers (an extremely large number of Buddha-lands), there are ten unspeakable Buddha-lands dust-mote numbers of world-systems. All rely on the lotus flowers adorned with Mani King Banners (a type of precious banner) that manifest all Bodhisattva forms to reside. The boundaries of their adornments are without interruption, each emitting light of precious colors, each with clouds of light covering them, each with different adornment implements, each with different kalpas (units of time), each with Buddhas appearing, each expounding the ocean of Dharma, each with sentient beings pervading and filling them, each with the ten directions universally entering, each blessed by the Buddha's divine power. All the worlds within each of these world-systems reside relying on various adornments, connecting with each other to form a net of worlds. In the Flower Treasury Adorned World Sea (Hua-tsang World), various differences are universally established. Diagram of a Great Thousand World System with Myriad Sumerus Wu Kaian said: 'This diagram is the Flower Treasury Lotus Treasury World Sea in the Avatamsaka Sutra, which is the Land of Actual Reward without Obstacles (a pure land where one attains true reward without obstacles).' Previously, Zen Master Hai, although he presented its image, did not explain the meaning comprehensively. Zen Master Zhi explained the meaning in more detail, but did not reveal its image. Now, both schools of thought are adopted, and the sutra catalog is examined. It says that the Lotus Sutra is always on Vulture Peak (the place where the Buddha preached), probably based on what the wise master pointed out. The Dirgha Agama Sutra says that one sun and moon traveling over the four continents (four major continents) is one world. Like this, one thousand suns and moons, one thousand Mount Sumerus (the center of the world), one thousand Yama Kings (lords of hell), one thousand Trayastrimsa Heavens (second heaven of the desire realm), one thousand Brahma Heavens (form realm heavens), one thousand Iron Ring Mountains (mountains surrounding the world), are called a Small Thousand World. That is, counting Small Thousand Worlds to fill one thousand, is called a Middle Thousand World (which is one million worlds).

亦稱十億)即數中千復滿一千。名為大千(即是千萬萬亦稱萬億)其中須彌山王。四洲日月。乃至梵天。各有萬億(光明雲百億須彌者億有四等。一十萬為億大千則當萬億。二百萬為億大千則當千億。三千萬為億大千則有百億。四萬萬為億大千則有十億。今言百億是第三之數。然此方以十萬為億為正數)成則同成。壞則同壞。皆是一佛化境。號為娑婆世界(梵語娑婆此云堪忍)。

長阿含云。三千大千世界。復有大金剛山繞大海水。金剛山外復有第二大金剛山。二山中間𥥆𥥆冥冥。有八大地獄。日月神天所不能照○瑞應經云。迦維羅衛國者。三千日月(孤山疏大千也)萬二千天地之中(疏大千有萬億天地二千即中千小千也)○顯揚論。一日月之照臨名一世界。如是千日月。千六慾。千初禪。名小千界。復以千小千名中千。其中有一三禪一千二禪。百萬初禪。復以千中千為大千。其中有一四禪。一千三禪。百萬二禪。億萬初禪(準此當稱億萬須彌)○阿毗曇論云。從此須彌頂邊至彼須彌頂邊。十二億三千四百五十由旬。從此須彌中心至彼須彌中心。十二億八萬三千四百五十由旬從此山根至彼山根。十二億三千十五由旬。此佛所說。

四洲九山八海圖

<T49p0305_01.gif<

【現代漢語翻譯】 現代漢語譯本： 一億（亦稱十億）即是計數中千次重複滿一千。名為大千（即是千萬萬，亦稱萬億），其中須彌山王（Sumeru，宇宙中心的山）。四洲（Four Continents），日月（Sun and Moon），乃至梵天（Brahma，色界天的最高天），各有萬億（光明雲百億須彌者億有四等。一，十萬為億，大千則當萬億。二，百萬為億，大千則當千億。三，千萬為億，大千則有百億。四，萬萬為億，大千則有十億。今言百億是第三之數。然此方以十萬為億為正數）。成則一同產生，壞則一同毀滅，都是一佛的化境，號為娑婆世界（Saha World，梵語娑婆，此云堪忍）。

《長阿含經》說，三千大千世界（Three Thousand Great Thousand Worlds），復有大金剛山（Great Vajra Mountains）圍繞大海水。金剛山外復有第二大金剛山。二山中間幽暗冥昧，有八大地獄（Eight Great Hells），日月神天所不能照耀。○《瑞應經》說，迦維羅衛國（Kapilavastu，釋迦牟尼佛的故鄉）者，三千日月（孤山疏解為大千世界）萬二千天地之中（疏解為大千世界有萬億天地，二千即中千世界，小千世界）。○《顯揚論》說，一日月之照臨名一世界。如是千日月，千六慾天（Six Desire Heavens），千初禪天（First Dhyana Heavens），名小千世界（Small Thousand Worlds）。復以千小千世界名中千世界（Middle Thousand Worlds），其中有一三禪天（Third Dhyana Heaven），一千二禪天（Second Dhyana Heavens），百萬初禪天。復以千中千世界為大千世界（Great Thousand Worlds），其中有一四禪天（Fourth Dhyana Heaven），一千三禪天，百萬二禪天，億萬初禪天（準此當稱億萬須彌山）。○《阿毗曇論》說，從此須彌山頂邊至彼須彌山頂邊，十二億三千四百五十由旬（Yojana，古印度長度單位）。從此須彌山中心至彼須彌山中心，十二億八萬三千四百五十由旬。從此山根至彼山根，十二億三千十五由旬。此為佛所說。

四洲九山八海圖

【English Translation】 English version: One 'yi' (also called ten 'yi') is when one thousand is repeated one thousand times in counting. This is called a 'da qian' (which is ten million 'wan', also called ten thousand 'yi'). Within it are Mount Sumeru (Sumeru, the mountain at the center of the universe), the Four Continents (Four Continents), the sun and moon (Sun and Moon), and even Brahma (Brahma, the highest heaven in the Form Realm), each having ten thousand 'yi' (the light cloud of one hundred 'yi' Sumerus has four levels. First, one hundred thousand is 'yi', so 'da qian' is ten thousand 'yi'. Second, one million is 'yi', so 'da qian' is one thousand 'yi'. Third, ten million is 'yi', so 'da qian' is one hundred 'yi'. Fourth, one hundred million is 'yi', so 'da qian' is ten 'yi'. Now, saying one hundred 'yi' is the third number. However, in this land, one hundred thousand is considered the correct number for 'yi'). When they are formed, they are formed together; when they are destroyed, they are destroyed together. All are the transformed realms of one Buddha, called the Saha World (Saha World, 'Saha' in Sanskrit, meaning 'able to be endured' here).

The 'Dirgha Agama Sutra' says that the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds) are surrounded by Great Vajra Mountains (Great Vajra Mountains) around the great ocean. Outside the Vajra Mountains are the second Great Vajra Mountains. Between the two mountains is dark and obscure, with Eight Great Hells (Eight Great Hells) that the sun, moon, gods, and heavens cannot illuminate. ○ The 'Rui Ying Sutra' says that the country of Kapilavastu (Kapilavastu, the hometown of Shakyamuni Buddha) is among the three thousand suns and moons (Gu Shan explains as the Great Thousand World) and twelve thousand heavens and earths (explains that the Great Thousand World has ten thousand 'yi' heavens and earths; two thousand is the Middle Thousand World, and the Small Thousand World). ○ The 'Xian Yang Lun' says that the illumination of one sun and moon is called one world. Thus, one thousand suns and moons, one thousand Six Desire Heavens (Six Desire Heavens), and one thousand First Dhyana Heavens (First Dhyana Heavens) are called the Small Thousand Worlds (Small Thousand Worlds). Furthermore, one thousand Small Thousand Worlds are called the Middle Thousand Worlds (Middle Thousand Worlds), which contain one Third Dhyana Heaven (Third Dhyana Heaven), one thousand Second Dhyana Heavens (Second Dhyana Heavens), and one million First Dhyana Heavens. Furthermore, one thousand Middle Thousand Worlds are called the Great Thousand Worlds (Great Thousand Worlds), which contain one Fourth Dhyana Heaven (Fourth Dhyana Heaven), one thousand Third Dhyana Heavens, one million Second Dhyana Heavens, and countless First Dhyana Heavens (according to this, it should be called countless Mount Sumerus). ○ The 'Abhidhamma Lun' says that from the top of this Mount Sumeru to the top of that Mount Sumeru is twelve 'yi' three thousand four hundred and fifty 'yojanas' (Yojana, an ancient Indian unit of length). From the center of this Mount Sumeru to the center of that Mount Sumeru is twelve 'yi' eight thousand three hundred and forty-fifty 'yojanas'. From the base of this mountain to the base of that mountain is twelve 'yi' three thousand and fifteen 'yojanas'. This is what the Buddha said.

Diagram of the Four Continents, Nine Mountains, and Eight Seas

/PIC>

俱舍論云。第一須彌山高廣各八萬由旬(長阿含。起世經。高八萬四千由旬。餘七山及鐵圍。次第減半)第一香水海。橫廣八萬由旬(起世廣八萬四千)第二持雙山。高廣各四萬由旬(諸山次第減半)第二香水海。橫廣四萬由旬(七海橫廣各隨七山高量。次第減半)第三持軸山。高廣各二萬由旬。第四擔木山。高廣各一萬由旬。第五善見山。高廣各五千由旬。第六馬耳山。高廣各二千五百由旬。第七障礎山。高廣各一千二百五十由旬。第七香水海。一千二百五十由旬。第八持地山。高廣各六百二十五由旬。第八大堿水海。橫闊三十二萬二千由旬。中有四州(阿毗曇論。水際周圍三十六億八千四百七十五由旬)第九小鐵圍山。高廣各三百十二由旬(阿毗曇周圍三十六億一萬三百五十由旬)諸山入水皆八萬由旬。住金輪上。諸海皆深八萬由旬(今詳。自須彌山心南向至本山際。八萬由旬。度七香水海十六萬由旬。度七金山八萬由旬。至七山南際臨海。凡二十八萬由旬。南北通徑凡五十六億萬由旬)○長阿含云。須彌山南有天下名閻浮提(此云勝金洲。新婆沙論名贍部)其土南狹北廣。縱廣七千由旬。人面像此地形。有大樹名閻浮。圍七由旬。高百由旬。枝葉四布五十由旬。人壽百歲。中夭者多○阿毗曇

【現代漢語翻譯】 現代漢語譯本 《俱舍論》中說，第一座須彌山（Sumeru）（長阿含經和起世經中記載高八萬四千由旬）高和廣各有八萬由旬（Yojana）（其餘七座山和鐵圍山的尺寸依次減半）。第一香水海的橫向寬度為八萬由旬（起世經中記載為八萬四千由旬）。 第二座持雙山（持雙山）高和廣各有四萬由旬（諸山的高度和寬度依次減半）。第二香水海的橫向寬度為四萬由旬（七海的橫向寬度各自隨著七山的高度而變化，依次減半）。 第三座持軸山（持軸山）高和廣各有二萬由旬。第四座擔木山（擔木山）高和廣各有一萬由旬。第五座善見山（善見山）高和廣各有五千由旬。第六座馬耳山（馬耳山）高和廣各有二千五百由旬。第七座障礎山（障礎山）高和廣各有一千二百五十由旬。第七香水海的寬度為一千二百五十由旬。 第八座持地山（持地山）高和廣各有六百二十五由旬。第八大堿水海的橫向寬度為三十二萬二千由旬，海中有四大洲（阿毗曇論中記載，水際周圍有三十六億八千四百七十五由旬）。第九小鐵圍山（小鐵圍山）高和廣各有三百十二由旬（阿毗曇論中記載，周圍有三十六億一萬三百五十由旬）。 諸山沒入水中的部分都有八萬由旬，立於金輪之上。諸海的深度都有八萬由旬（現在詳細考察，從須彌山中心向南到本山的山腳，有八萬由旬，經過七個香水海，共十六萬由旬，經過七個金山，共八萬由旬，到達七座山南邊的海邊，總共有二十八萬由旬。南北的直徑總共有五十六億萬由旬）。 《長阿含經》中說，須彌山南面有天下，名為閻浮提（Jambudvipa）（這裡也稱為勝金洲，新婆沙論中稱為贍部），那裡的土地南窄北寬，縱橫七千由旬，人的面貌像這塊土地的形狀。有一棵大樹名為閻浮（Jambu），樹幹的周長為七由旬，高一百由旬，樹枝和樹葉向四周伸展五十由旬，人的壽命為一百歲，但中途夭折的人很多。（阿毗曇）

【English Translation】 English version The Abhidharma-kosa states: The first Sumeru (Mount Sumeru) (The Dirgha Agama Sutra and the Qishi Jing state that it is 84,000 yojanas high) is 80,000 yojanas in height and width (the remaining seven mountains and the Iron Ring Mountains decrease in size by half successively). The first Fragrant Water Sea is 80,000 yojanas in width (the Qishi Jing states that it is 84,000 yojanas). The second, the Mountain of Double Holding (Mountain of Double Holding), is 40,000 yojanas in height and width (the mountains decrease in size by half successively). The second Fragrant Water Sea is 40,000 yojanas in width (the widths of the seven seas vary according to the heights of the seven mountains, decreasing by half successively). The third, the Mountain of Holding the Axis (Mountain of Holding the Axis), is 20,000 yojanas in height and width. The fourth, the Mountain of Supporting Wood (Mountain of Supporting Wood), is 10,000 yojanas in height and width. The fifth, the Mountain of Good View (Mountain of Good View), is 5,000 yojanas in height and width. The sixth, the Horse Ear Mountain (Horse Ear Mountain), is 2,500 yojanas in height and width. The seventh, the Mountain of Obstructing Foundations (Mountain of Obstructing Foundations), is 1,250 yojanas in height and width. The seventh Fragrant Water Sea is 1,250 yojanas in width. The eighth, the Mountain of Holding the Earth (Mountain of Holding the Earth), is 625 yojanas in height and width. The eighth, the Great Salt Water Sea, is 322,000 yojanas in width, and contains four continents (the Abhidharma states that the circumference of the water's edge is 3,684,750 yojanas). The ninth, the Small Iron Ring Mountain (Small Iron Ring Mountain), is 312 yojanas in height and width (the Abhidharma states that the circumference is 3,600,1350 yojanas). The portions of the mountains submerged in water are all 80,000 yojanas, resting on the Golden Wheel. The depths of the seas are all 80,000 yojanas (upon detailed examination, from the center of Mount Sumeru southward to the base of the mountain is 80,000 yojanas, passing through seven Fragrant Water Seas, totaling 160,000 yojanas, passing through seven Golden Mountains, totaling 80,000 yojanas, reaching the southern edge of the seven mountains bordering the sea, totaling 280,000 yojanas. The north-south diameter totals 5.6 billion yojanas). The Dirgha Agama Sutra states: South of Mount Sumeru is a world called Jambudvipa (Jambudvipa) (also called the Golden Continent of Victory, and in the New Vibhasa, it is called Jambudvipa), where the land is narrow in the south and wide in the north, measuring 7,000 yojanas in length and width. The faces of people resemble the shape of this land. There is a large tree called Jambu (Jambu), with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. People live to be one hundred years old, but many die prematurely. (Abhidharma)

云。南洲衣服莊飾種種不同。一生欲事無數。亦有修行至死無慾○起世云。大海北有閻浮樹。此樹下有閻浮那檀金聚高二十由旬(以此勝金出樹下故。因以名樹名洲)○順正理論。有二十中洲。一遮末羅(新婆沙云羅剎住處)二筏羅遮羅。皆有人住○長阿含云。須彌山東有天下名弗于逮(此云勝身立世云弗提婆)其土東狹西廣。形如半月。縱廣九千由旬。人面像之。有大樹王名伽藍浮。圍七由旬。高百由旬。枝葉四布五十由旬。人壽二百歲(樓炭經云三百歲)飯食魚肉。以谷帛珠璣共相市易。有嫁娶禮○立世阿毗曇論云。東弗提婆人多欲者。一生數至六七。亦有修行至死無慾。食自死魚肉自不殺生。頭髮剪前披后。著下衣竟上衣繞○順正理論云。有二中洲。一提訶。二毗提訶。皆有人住○長阿含云。須彌山西有天下名俱耶尼(此云牛貨。新婆沙云瞿陀尼)其土形如滿月。人面像之。縱廣八千由旬。有樹王名斤提。圍七由旬。高百由旬。枝葉佈散五千由旬。人壽三百歲。以牛馬珠玉共相市易○阿毗曇云。彼土食肉殺生。人死燒尸。或置水埋土。嫁娶同南洲人。多欲者至十或十二。亦有至死無慾者。莊飾皆被髮上下著衣○順正理云。有二中洲。一舍搋(古獲反)二怛里拏。皆有人住○起世論云。斤提樹下有一石牛。高一由

【現代漢語翻譯】 現代漢語譯本 云。南贍部洲（Jambudvipa，四大部洲之一，我們所居住的洲）的衣服裝飾各有不同，一生中想要做的事情數不勝數，也有修行到死都沒有慾望的。 《起世經》中說，大海的北面有閻浮樹（Jambudvipa，樹名，也指我們所居住的洲），這棵樹下有閻浮那檀金（Jambunada，一種金子的名稱）聚集，高二十由旬（Yojana，長度單位，約合11-15公里），因為這種上好的金子出自樹下，所以用樹的名字來命名洲。 《順正理論》中說，有二十個中洲，一是遮末羅洲（Camara，羅剎居住的地方），二是筏羅遮羅洲（Varacara），都有人居住。 《長阿含經》中說，須彌山（Sumeru，佛教宇宙觀中的山名）的東面有天下，名叫弗于逮（Purvavideha，四大部洲之一，意為勝身或立世），那裡的土地東邊窄西邊寬，形狀像半月，縱橫九千由旬，人的面容像半月。有一棵大樹王名叫伽藍浮（Karanja），樹幹周長七由旬，高一百由旬，樹枝向四面展開五十由旬，那裡的人壽命二百歲（《樓炭經》中說是三百歲），吃魚肉飯食，用穀物、布匹、珠璣互相交易，有嫁娶的禮儀。 《立世阿毗曇論》中說，東弗提婆（Purvavideha）的人慾望很多，一生中娶妻的數量達到六七個，也有修行到死都沒有慾望的。他們吃自己死去的魚肉，自己不殺生。頭髮剪短前面，披在後面，穿著下衣，然後用上衣纏繞。 《順正理論》中說，有二箇中洲，一是提訶洲（Deha），二是毗提訶洲（Videha），都有人居住。 《長阿含經》中說，須彌山的西面有天下，名叫俱耶尼（Aparagodaniya，四大部洲之一，意為牛貨），那裡的土地形狀像滿月，人的面容也像滿月，縱橫八千由旬。有一棵樹王名叫斤提（Kinti），樹幹周長七由旬，高一百由旬，樹枝向四面散開五千由旬，那裡的人壽命三百歲，用牛、馬、珠玉互相交易。 《阿毗曇論》中說，那個地方的人吃肉殺生，人死後燒尸，或者放在水裡、埋在土裡。嫁娶的習俗和南贍部洲（Jambudvipa）的人一樣。慾望多的人娶妻的數量達到十個或十二個，也有到死都沒有慾望的人。裝飾都是披散著頭髮，上下穿著衣服。 《順正理論》中說，有二箇中洲，一是舍搋洲（Satha），二是怛里拏洲（Tarinna），都有人居住。 《起世經》中說，斤提樹（Kinti）下有一頭石牛，高一由旬（Yojana）。

【English Translation】 English version It is said that the clothes and ornaments of Jambudvipa (one of the four great continents, the continent we live on) vary. The desires in one's life are countless, but there are also those who cultivate until death without desire. The Qishi Jing (Agama Sutra) says that north of the great sea is the Jambudvipa tree (tree name, also refers to the continent we live on). Under this tree is a collection of Jambunada gold (a type of gold), twenty yojanas (unit of length, approximately 11-15 kilometers) high. Because this superior gold comes from under the tree, the continent is named after the tree. The Shunzhengli Lun (Nyayanusara) says that there are twenty intermediate continents. One is Camara (where Rakshasas live), and the other is Varacara. Both are inhabited. The Chang Ahan Jing (Dirgha Agama) says that east of Mount Sumeru (the name of a mountain in the Buddhist cosmology) is a world called Purvavideha (one of the four great continents, meaning superior body or established world). The land there is narrow in the east and wide in the west, shaped like a half-moon, with a width and breadth of nine thousand yojanas. People's faces resemble the shape of the half-moon. There is a great tree king named Karanja, with a circumference of seven yojanas, a height of one hundred yojanas, and branches spreading out fifty yojanas. The people there live for two hundred years (the Lou Tan Jing says three hundred years). They eat fish and meat, and trade with grains, cloth, pearls, and gems. They have marriage ceremonies. The Lishi Abhidharma Lun says that the people of Purvavideha have many desires. The number of wives in one's life reaches six or seven. There are also those who cultivate until death without desire. They eat the fish and meat that die on their own, and do not kill living beings themselves. Their hair is cut short in the front and draped in the back. They wear lower garments and then wrap upper garments around themselves. The Shunzhengli Lun says that there are two intermediate continents: Deha and Videha. Both are inhabited. The Chang Ahan Jing says that west of Mount Sumeru is a world called Aparagodaniya (one of the four great continents, meaning cow goods). The land there is shaped like a full moon, and people's faces also resemble the full moon, with a width and breadth of eight thousand yojanas. There is a tree king named Kinti, with a circumference of seven yojanas, a height of one hundred yojanas, and branches spreading out five thousand yojanas. The people there live for three hundred years, and trade with cows, horses, pearls, and jade. The Abhidharma Lun says that the people in that place eat meat and kill living beings. When people die, their bodies are cremated, or placed in water, or buried in the earth. The customs of marriage are the same as those of the people of Jambudvipa. Those with many desires marry up to ten or twelve wives, and there are also those who have no desires until death. Their adornments are all with their hair disheveled, wearing clothes on the upper and lower body. The Shunzhengli Lun says that there are two intermediate continents: Satha and Tarinna. Both are inhabited. The Qishi Jing says that under the Kinti tree is a stone cow, one yojana high.

旬。因名瞿陀尼(因以名洲)○長阿含云。須彌山北有天下名郁單越(此云最勝。新婆沙論名俱盧洲)其土正方人面像。縱廣一萬由旬。有大樹王名庵婆羅。圍七由旬。高百由旬。枝葉佈散五十由旬。諸山浴池華果豐茂。眾鳥和鳴。四面有阿耨達池出四大河。無有溝坑荊棘蚊虻毒蟲。自然糠米眾味具足。有摩尼珠名曰焰光。置自然釜鍑下(自然糠米者自生也。自然釜鍑者自燒然也。鍑方宥反。似釜而大)。飯熟光滅。有樹名曲躬。葉葉相次天雨不漏。彼諸男女止宿其下。有諸香樹。果熟之時。自然裂出種種身衣或器或食。河中寶船乘載娛樂。入中浴時脫衣岸上。乘船度水。遇衣便著。不求本衣。次至香樹手取樂器。並以妙聲和絃而行。其人無有眾病。顏貌同等發紺青色齊眉而止。人起欲時熟視女人。彼女隨詣園林。若是父親母親不應行欲者。樹不曲蔭。各自散去。若非親者樹則曲蔭。隨意娛樂。一日至七日。爾乃捨去。彼人懷妊七八日便產。隨生男女置於四衢。有諸行人出指含𠻳。指出甘乳充遍兒身。過七日已其兒長成。與彼人等。男向男眾女向女眾。彼人命終不相哭泣(以人壽定千歲故不弔死)莊嚴死屍置四衢道。有鳥名憂尉禪伽。接置他方(阿毗曇云。其鳥啄尸。至山外啖食之)其地柔軟隨足隱起。大小便時地為

【現代漢語翻譯】 現代漢語譯本 旬。因此得名瞿陀尼（因為這個原因而命名這個洲）。 《長阿含經》中說，須彌山以北有一個天下，名叫郁單越（意思是『最勝』。《新婆沙論》中叫做俱盧洲），那裡的土地是正方形的，人的面貌也像正方形。縱橫有一萬由旬。有一棵巨大的樹王，名叫庵婆羅，樹幹的周長有七由旬，高一百由旬，枝葉覆蓋五十由旬。那裡有各種山、浴池，花果豐茂，各種鳥兒鳴叫。四面有阿耨達池，流出四大河。沒有溝壑、荊棘、蚊子、毒蟲。自然生長的稻米，各種美味的食物都具備。有一種摩尼寶珠，名叫焰光，放在自然形成的釜鍑下面（自然生長的稻米是指自己生長的。自然形成的釜鍑是指自己燃燒的。鍑讀fù，形狀像釜但更大）。飯煮熟后，光就熄滅了。有一種樹名叫曲躬，樹葉一片接著一片，即使下雨也不會漏水。那裡的男女就在樹下休息。有各種香樹，果實成熟的時候，自然裂開，出現各種各樣的衣服、器皿或食物。河中有寶船，人們乘坐遊玩。進入河中洗澡時，把衣服脫在岸上。乘船渡水，遇到衣服就穿上，不尋找原來的衣服。然後到香樹那裡，用手拿取樂器，用美妙的聲音歌唱行走。那裡的人沒有疾病，容貌相同，頭髮紺青色，長到眉毛處停止生長。當男人產生慾望時，注視著女人。那女人就隨他到園林中。如果是父親或母親，不應該行淫，樹就不會彎曲遮蔭，他們就各自散去。如果不是親屬，樹就會彎曲遮蔭，他們就隨意娛樂，從一天到七天，然後才離開。那裡的人懷孕七八天就生產。生下的孩子，無論是男孩還是女孩，都放在四通八達的道路上。有行人伸出手指，口中含著食物，用手指點觸嬰兒的身體，甘甜的乳汁就充滿嬰兒的全身。過了七天，孩子就長大了，和那裡的人一樣。男孩走向男人的人群，女孩走向女人的人群。那裡的人死後，人們不互相哭泣（因為人的壽命固定為一千歲，所以不哀悼死亡），而是莊嚴地裝飾屍體，放在四通八達的道路上。有一種鳥名叫憂尉禪伽，把屍體銜到其他地方（《阿毗曇論》中說，這種鳥啄食屍體，銜到山外吃掉）。那裡的土地柔軟，腳踩下去會陷下去，抬起腳又會恢復原狀。大小便時，土地會變成……

【English Translation】 English version Kalpa. Hence the name瞿陀尼 (Kutadani) (named the continent for this reason). The 《長阿含經》 (Dirgha Agama Sutra) says: North of Mount Sumeru is a world called 郁單越 (Uttarakuru) (meaning 'most victorious'. The 《新婆沙論》 (New Vibhasa) calls it 俱盧洲 (Kuru Continent)). The land there is square and the people's faces are square-like. It is 10,000 yojanas in length and width. There is a great tree king named 庵婆羅 (Amra), with a circumference of seven yojanas and a height of one hundred yojanas. Its branches and leaves spread out for fifty yojanas. There are various mountains, bathing ponds, abundant flowers and fruits, and various birds singing harmoniously. On all four sides are the 阿耨達池 (Anavatapta Lake), from which the four great rivers flow. There are no ditches, thorns, mosquitoes, poisonous insects. Naturally growing rice and all kinds of delicious foods are available. There is a Mani pearl called 焰光 (Flame Light), placed under a naturally formed cauldron (naturally growing rice means it grows by itself. A naturally formed cauldron means it burns by itself. 鍑 is pronounced fù, similar to a cauldron but larger). When the rice is cooked, the light goes out. There is a tree called 曲躬 (Curved Bow), its leaves overlapping each other so that rain does not leak through. The men and women there rest under it. There are various fragrant trees, and when the fruits ripen, they naturally split open, revealing all kinds of clothing, utensils, or food. There are treasure boats in the river for people to ride and enjoy themselves. When entering the river to bathe, they take off their clothes on the shore. They cross the water by boat, and put on whatever clothes they encounter, without looking for their original clothes. Then they go to the fragrant trees, take musical instruments by hand, and sing and walk with beautiful voices. The people there have no diseases, their appearances are the same, their hair is dark blue, and it stops growing at the eyebrows. When a man has desire, he stares at a woman. The woman then follows him to the garden. If it is a father or mother, who should not engage in sexual acts, the tree will not bend to provide shade, and they will each go their own way. If they are not relatives, the tree will bend to provide shade, and they will enjoy themselves as they please, from one day to seven days, and then leave. The people there become pregnant and give birth in seven or eight days. The children, whether boys or girls, are placed on the crossroads. There are passers-by who extend their fingers, holding food in their mouths, and touch the baby's body with their fingers, and sweet milk fills the baby's entire body. After seven days, the child grows up and becomes like the people there. The boys go to the crowd of men, and the girls go to the crowd of women. When the people there die, they do not cry for each other (because people's lifespans are fixed at one thousand years, so they do not mourn death), but solemnly decorate the corpse and place it on the crossroads. There is a bird called 憂尉禪伽 (Yuwei Changa), which carries the corpse to other places (the 《阿毗曇論》 (Abhidhamma) says that this bird pecks at the corpse and carries it outside the mountain to eat). The land there is soft, and when you step on it, it sinks in, and when you lift your foot, it returns to its original state. When urinating or defecating, the land becomes...

開拆。利已還合。其人前世修十善行來生此洲。壽命千歲不增不減。命終之後生天善處○阿毗曇云。北洲人多欲者。一生數至四五。亦有修行至死無慾○順正理論。有二中洲。一矩拉婆。二憍拉婆皆有人住○阿毗曇云。南洲人長三肘半。或四肘。東洲八肘。西洲十六肘。北洲三十二肘(起世云。南洲三半。東西洲同量。北洲七肘○一肘即當姬周尺八)○長阿含雲南州有三事勝。一者勇猛強記能造業行。二者勤修梵行。三者佛出其土○新婆沙論。四大洲八中洲。人形短小。有說遮末羅洲唯羅剎住。復有五百小洲。或有人住。或非人住。或有空者○菩薩藏經。佛言。我觀世間眾生。常為十苦逼迫。一生。二老。三病。四死。五愁。六怨。七苦受。八憂。九痛惱。十生死流轉。眾生為得菩提出離如是逼迫○四教儀。在因之時行五常五戒中品十善。感人道身。

述曰。北洲人定千歲。故死不哭吊。佛不出生。故不聞佛法。此所以為八難之一也。昔人謂。列子載黃帝夢遊華胥氏之國者。即北洲也。未知其可。南洲有佛法可學故。大乘根器多生其中。以壽命短促眾苦逼迫故。怖畏發心勤修道行。此其所以為四洲之最勝也。

華嚴經云。三千大千世界以無量因緣乃成大地。依於水輪風輪空輪。空無所依。眾生業感世界安

【現代漢語翻譯】 現代漢語譯本 開拆。如果有人已經準備好死亡，那麼這個人前世修行了十善行，所以今生會出生在這個洲（指四大部洲之一，具體指哪個洲需要根據上下文判斷）。壽命一千年，不多也不少。死後會升到天界善處。○《阿毗曇論》說，北俱盧洲（Uttarakuru）的人慾望很重，一生中性行為次數多達四五次。也有修行人到死都沒有性慾。○《順正理論》說，有兩個中洲，一是矩拉婆（Kuralava），二是憍拉婆（Kaulava），都有人居住。○《阿毗曇論》說，南贍部洲（Jambudvipa）的人身高三肘半或四肘。東勝身洲（Purvavideha）的人身高八肘。西牛貨洲（Aparagodaniya）的人身高十六肘。北俱盧洲的人身高三十二肘。（《起世經》說，南贍部洲的人身高三肘半，東西勝身洲的人身高相同，北俱盧洲的人身高七肘。○一肘相當於姬周時期的八尺。）○《長阿含經》說，南贍部洲有三件事勝過其他洲：一是勇猛強記，能夠造作各種行為；二是勤奮修行梵行；三是佛陀出現在這個地方。○《新婆沙論》說，有四大洲和八中洲。那裡的人形體短小。有人說遮末羅洲（Camara）只有羅剎（Rakshasa）居住。還有五百個小洲，有的有人居住，有的沒有人類居住，有的空無一人。○《菩薩藏經》中，佛陀說：『我觀察世間的眾生，常常被十種痛苦逼迫：一是生，二是老，三是病，四是死，五是愁，六是怨，七是苦受，八是憂，九是痛惱，十是生死流轉。眾生爲了得到菩提，脫離這些逼迫。』○《四教儀》說，在因地修行時，奉行五常、五戒、中品十善，感得人道之身。

述曰。北俱盧洲的人壽命固定為一千年，所以死後沒有人哭泣哀悼。佛陀不會在那裡出生，所以那裡的人聽不到佛法。這就是北俱盧洲是八難之一的原因。過去有人說，《列子》記載的黃帝夢遊華胥氏之國，就是北俱盧洲。不知道是否可信。南贍部洲有佛法可以學習，所以大乘根器的人大多出生在那裡。因為壽命短促，眾苦逼迫，所以會產生怖畏之心，發心勤奮修行。這就是南贍部洲是四大洲中最殊勝的原因。

《華嚴經》說，三千大千世界由無量因緣而成大地，依靠水輪、風輪、空輪。空輪無所依靠。眾生的業力感得世界安立。

【English Translation】 English version Opening. If someone is ready to die, that person cultivated the ten wholesome deeds in their previous life, so they will be born in this continent (referring to one of the four major continents; the specific continent needs to be determined based on the context). Their lifespan will be one thousand years, no more and no less. After death, they will be reborn in a good place in the heavens. ○ The Abhidharma says that the people of Uttarakuru (North Kurukshetra) have strong desires, with sexual activity occurring four or five times in their lifetime. There are also practitioners who remain without desire until death. ○ The Nyayanusarani says that there are two intermediate continents: Kuralava and Kaulava, both of which are inhabited. ○ The Abhidharma says that the people of Jambudvipa (South Jambudvipa) are three and a half or four cubits tall. The people of Purvavideha (East Videha) are eight cubits tall. The people of Aparagodaniya (West Godaniya) are sixteen cubits tall. The people of Uttarakuru are thirty-two cubits tall. (The Lokaprajnapti says that the people of Jambudvipa are three and a half cubits tall, the people of East and West Videha are the same height, and the people of Uttarakuru are seven cubits tall. ○ One cubit is equivalent to eight Zhou Dynasty feet.) ○ The Dirghagama says that Jambudvipa has three superior qualities: first, courage, strong memory, and the ability to create various actions; second, diligent practice of Brahmacharya; and third, the Buddha appears in this land. ○ The New Vibhasa says that there are four major continents and eight intermediate continents. The people there are short in stature. Some say that only Rakshasas (demons) live in Camara. There are also five hundred small continents, some inhabited by humans, some by non-humans, and some are empty. ○ In the Bodhisattva Pitaka Sutra, the Buddha said, 'I observe that sentient beings in the world are constantly oppressed by ten sufferings: birth, old age, sickness, death, sorrow, resentment, suffering, worry, pain, and the cycle of birth and death. Sentient beings seek to attain Bodhi and escape from these oppressions.' ○ The Four Teachings says that by practicing the five constant virtues, the five precepts, and the middle-grade ten wholesome deeds during the causal stage, one will be reborn in the human realm.

Commentary: The people of Uttarakuru have a fixed lifespan of one thousand years, so there is no crying or mourning after death. The Buddha does not appear there, so the people there do not hear the Dharma. This is why Uttarakuru is one of the eight difficulties. In the past, some people said that the land of Huaxu, which the Yellow Emperor dreamed of visiting in the Liezi, is Uttarakuru. It is not known whether this is credible. Jambudvipa has the Dharma to learn, so those with Mahayana potential are mostly born there. Because of the short lifespan and the oppression of suffering, they develop fear and diligently cultivate the path. This is why Jambudvipa is the most superior of the four continents.

The Avatamsaka Sutra says that the three thousand great thousand worlds are formed by countless causes and conditions, relying on the water wheel, the wind wheel, and the space wheel. The space wheel has nothing to rely on. The karma of sentient beings causes the world to be established.

住。

新菩薩藏經。諸佛成就不思議智故。能行知諸風雨相。知世有火風。名烏盧博迦。眾生諸有覺受。皆由此風之所動搖。此風輪量高三拘盧舍(拘盧舍。此云一鼓聲問。準雜寶藏經。五里為一拘盧舍。毗曇論。八拘盧舍為一由旬。即智論中品由旬。當四十里也)於此風上虛空之中。復有風起。名贍薄迦。此風輪量高十由旬(云云)。如是次第輪上六萬八千拘胝風輪之相。悉能了知。最上風輪名周遍上界。為水輪之所依止。其水量高六十八百千由旬。為大地之所依止。其地量高六十八千由旬。是地量表。有一三千大千世界。

土水風輪會異

○土輪金輪　○水輪　○風輪

(○俱舍。共三十二萬由旬○起世。共四十八萬由旬○新菩薩藏。六十八千由旬○樓炭。上二十億萬里金粟金剛各二十億萬里○立世共三十二萬由旬○光明經。土深十八萬由旬。下有金沙。今據起世。四十八萬。此恐脫四字○起世因本經。水上有風吹轉此水。于上成金。如熟乳生膏。是名金輪○增一阿含。地深六十八千由旬○曇無讖光明經。地深十六萬八千由旬)。

(○俱舍。八十萬由旬○起世。六十萬由旬○菩薩藏。六十八百千由旬○樓炭。八十億萬里○立世因本經。以眾王業力水不流散。如食未銷不墮熟藏)

【現代漢語翻譯】 現代漢語譯本： 《新菩薩藏經》中說，諸佛成就不可思議的智慧，因此能夠了解各種風雨的形態，知道世間有一種火風，名為烏盧博迦（Ulūbokā），眾生所有的感覺和感受，都由此風的動搖所產生。這個風輪的高度是三拘盧舍（kūlośā，此云一鼓聲問。準雜寶藏經，五里為一拘盧舍。毗曇論，八拘盧舍為一由旬，即智論中品由旬，當四十里也）。在這個風之上的虛空中，又有風升起，名為贍薄迦（Śamboka）。這個風輪的高度是十由旬（yójana）。像這樣依次輪上，六萬八千拘胝（koṭi）風輪的形態，都能夠完全瞭解。最上面的風輪名為周遍上界，是水輪所依靠的地方。水輪的高度是六十八百千由旬，是大地所依靠的地方。大地的高度是六十八千由旬。這個大地的高度，代表著一個三千大千世界。

土水風輪會異

○土輪金輪 ○水輪 ○風輪

（○俱舍（kośa），共三十二萬由旬 ○起世（），共四十八萬由旬 ○新菩薩藏，六十八千由旬 ○樓炭（），上二十億萬里金粟金剛各二十億萬里 ○立世（），共三十二萬由旬 ○光明經，土深十八萬由旬，下有金沙，今據起世，四十八萬，此恐脫四字 ○起世因本經，水上有風吹轉此水，于上成金，如熟乳生膏，是名金輪 ○增一阿含（Ekottarāgama），地深六十八千由旬 ○曇無讖（Dharmarakṣa）光明經，地深十六萬八千由旬）。

（○俱舍，八十萬由旬 ○起世，六十萬由旬 ○菩薩藏，六十八百千由旬 ○樓炭，八十億萬里 ○立世因本經，以眾王業力水不流散，如食未銷不墮熟藏）

【English Translation】 English version: The New Bodhisattva Pitaka Sutra states that Buddhas, having attained inconceivable wisdom, are able to understand the various forms of wind and rain. They know that there is a fire wind in the world called Ulūbokā (Ulūbokā), and all the feelings and sensations of sentient beings arise from the movement of this wind. The height of this wind wheel is three kulośā (kūlośā, which means 'the sound of a drum's question'. According to the Miscellaneous Treasure Sutra, five li constitute one kulośā. According to the Abhidharma, eight kulośā constitute one yójana, which is the middle-sized yójana in the Great Treatise, equivalent to forty li). Above this wind, in the empty space, another wind arises, called Śamboka (Śamboka). The height of this wind wheel is ten yójana (yójana). In this way, one can fully understand the forms of sixty-eight thousand koṭi (koṭi) wind wheels in succession. The uppermost wind wheel is called the all-pervading upper realm, and it is the place where the water wheel relies. The height of the water wheel is sixty-eight hundred thousand yójana, and it is the place where the earth relies. The height of the earth is sixty-eight thousand yójana. This height of the earth represents one three-thousand-great-thousand world.

Different Assemblies of Earth, Water, and Wind Wheels

○ Earth Wheel/Gold Wheel ○ Water Wheel ○ Wind Wheel

(○ Kośa (kośa), a total of 320,000 yójana ○ Rising World (), a total of 480,000 yójana ○ New Bodhisattva Pitaka, 68,000 yójana ○ Loutan (), the upper 2 billion myriad li of golden millet vajra, each 2 billion myriad li ○ Establishing World (), a total of 320,000 yójana ○ Golden Light Sutra, the earth is 180,000 yójana deep, with golden sand below. According to Rising World, it is 480,000, possibly missing the character 'four' ○ Rising World Cause and Origin Sutra, there is wind blowing and turning this water above, forming gold on top, like cream forming from ripened milk, this is called the gold wheel ○ Ekottarāgama (Ekottarāgama), the earth is 68,000 yójana deep ○ Dharmarakṣa's (Dharmarakṣa) Golden Light Sutra, the earth is 168,000 yójana deep).

(○ Kośa, 800,000 yójana ○ Rising World, 600,000 yójana ○ Bodhisattva Pitaka, 680,000 yójana ○ Loutan, 8 billion myriad li ○ Establishing World Cause and Origin Sutra, the water does not scatter due to the karmic power of the many kings, like undigested food not falling into the cooked storage)

。

(○俱舍。百六十萬由旬○起世。三十六萬由旬○菩薩藏。六萬八千俱胝風輪○樓炭。五百二十億萬里○智論。大千世界。皆依風輪為基)。

(述曰。經論所出皆不能一唯俱舍立世略同。佛所說義不應有異。要是部主聽受機見有別。而譯師今古措辭之不同也)。

須彌山根上升一萬由旬。繞山縱廣一萬由旬。是堅首天住。覆上一倍(因本二萬)繞山八千由旬。是華鬘天住。覆上一倍(因本三萬)繞山四千由旬。是常放逸天住。覆上一倍(三天皆云一倍者。皆以一萬增倍。至四天王為四萬由旬○因本云。山半四萬二千由旬。四王所住)繞山四千由旬。是日月星宿天四天王天住(婆沙論)○須彌山下別有三級。諸神住處。皆有七重墻院。皆夜叉住(起世因本經)此三天皆藥叉住。四天王之所部(俱舍論)○日天宮殿。天金頗梨所成。縱廣五十一由旬。正方如宅遙看似圓(智論日月方圓五百里)有五種風吹轉而行。閻浮檀金以為妙輦。高十六由旬。方八由旬。日天子及眷屬居中受天五欲。日天子壽五百歲。子孫相承。皆于彼治。宮殿住持滿足一劫(歷成住壞空。八十小劫。為一大劫也)日天身光。妙輦宮殿光明相照。有一千光。五百旁照五百下照。日天宮殿常行不息。六月北行六月南行。月天宮殿

【現代漢語翻譯】 現代漢語譯本： （《俱舍論》：一百六十萬由旬。《起世經》：三十六萬由旬。《菩薩藏經》：六萬八千俱胝風輪。《樓炭經》：五百二十億萬里。《智度論》：大千世界，皆依風輪為基。）（由旬是古印度長度單位，俱胝是古印度計數單位）

（述曰：各經論所說不能統一，只有《俱舍論》所立世界略同。佛所說義不應有差異，要是各部主聽受理解有別，以及譯師古今措辭不同罷了。）

須彌山根上升一萬由旬，繞山縱廣一萬由旬，是堅首天所住。再上一倍（原本二萬），繞山八千由旬，是華鬘天所住。再上一倍（原本三萬），繞山四千由旬，是常放逸天所住。再上一倍（這三天都說一倍，都是以一萬遞增，到四天王天為四萬由旬。《起世因本經》說，山半四萬二千由旬，是四天王所住）。繞山四千由旬，是日月星宿天和四天王天所住（《婆沙論》）。須彌山下另有三級，是諸神住處，都有七重墻院，都是夜叉所住（《起世因本經》）。這三天都是藥叉所住，是四天王所管轄的（《俱舍論》）。

日天宮殿，由天金和頗梨所成，縱廣五十一由旬，正方如住宅，遙看像圓形（《智度論》說日月方圓五百里）。有五種風吹動旋轉而行。用閻浮檀金做成精妙的車輦，高十六由旬，方八由旬。日天子和眷屬居住其中，享受天上的五欲。日天子的壽命是五百歲，子孫相承，都在那裡治理。宮殿住持滿足一劫（經歷成、住、壞、空，八十小劫，為一個大劫）。日天的身光、妙輦和宮殿光明相互照耀，有一千道光，五百道旁照，五百道下照。日天宮殿常行不息，六個月北行，六個月南行。月天宮殿

【English Translation】 English version: ((Abhidharmakośa): 1.6 million yojanas. (Lokavyūha Sūtra): 360,000 yojanas. (Bodhisattvapiṭaka Sūtra): 68,000 koṭi wind wheels. (Loutan Jing): 5.2 billion li. (Mahāprajñāpāramitopadeśa): The great chiliocosm is based on wind wheels.) (Yojana is an ancient Indian unit of length, and koṭi is an ancient Indian unit of counting.)

(Commentary: The statements in various sutras and treatises cannot be unified, only the world established in the (Abhidharmakośa) is roughly the same. The meaning spoken by the Buddha should not be different, it is just that the heads of the various schools have different understandings, and the wording of the translators is different in ancient and modern times.)

Ascending 10,000 yojanas from the root of Mount Sumeru (Sumeru: the central world-mountain), the circumference of the mountain is 10,000 yojanas, which is where the Dṛḍhādhipati Devas (Firm Leaders) dwell. Doubling again (originally 20,000), the circumference of the mountain is 8,000 yojanas, which is where the Mālādhara Devas (Garland Holders) dwell. Doubling again (originally 30,000), the circumference of the mountain is 4,000 yojanas, which is where the Sada Pramadita Devas (Always Negligent) dwell. Doubling again (these three heavens are all said to be doubled, all increasing by 10,000, up to the Heaven of the Four Great Kings, which is 40,000 yojanas. The (Lokavyūha Sūtra) says that half way up the mountain is 42,000 yojanas, where the Four Great Kings dwell). The circumference of the mountain is 4,000 yojanas, which is where the Heaven of the Sun, Moon, and Stars and the Heaven of the Four Great Kings dwell ((Vibhasa)). Below Mount Sumeru, there are three other levels, which are the dwelling places of the various gods, all with sevenfold walls and courtyards, all inhabited by yakshas ((Lokavyūha Sūtra)). These three heavens are all inhabited by yakshas, and are under the jurisdiction of the Four Great Kings ((Abhidharmakośa)).

The palace of the Sun Deva (Sun God) is made of heavenly gold and sphatika (crystal), with a length and width of 51 yojanas, square like a house, and looks round from a distance ((Mahāprajñāpāramitopadeśa) says that the sun and moon are 500 li in circumference). There are five kinds of winds that blow and rotate it. A wonderful chariot made of Jāmbūnada gold (rose-apple gold), 16 yojanas high and 8 yojanas square. The Sun Deva and his retinue dwell in it, enjoying the five desires of the heavens. The Sun Deva's lifespan is 500 years, and his descendants inherit and govern there. The palace dwells for a kalpa (a cosmic cycle) (experiencing formation, dwelling, decay, and emptiness, eighty small kalpas make one great kalpa). The light of the Sun Deva's body, the wonderful chariot, and the light of the palace shine on each other, with a thousand rays of light, five hundred shining sideways and five hundred shining downwards. The palace of the Sun Deva is constantly moving, traveling north for six months and south for six months. The palace of the Moon Deva

。天銀青琉璃成。高十六由旬。廣八由旬。月天子與諸天女在此輦中受天五欲。月天壽五百歲。子孫相承宮殿住於一劫。月天身光宮殿成千光明。五百旁照。五百下照。何因緣故。月天宮殿漸漸現耶。由日天有六十光障彼月輪。去日漸遠。故漸漸現。復何因緣圓凈滿足當十五日。月宮去日最遠光不能障。復何因緣黑月十五一切不現。此時月宮最近於日。日光隱覆一切不現。復何因緣月宮影現。此大洲有閻浮樹。高故影現月輪(起世因本)過去有兔行菩薩行。天帝試之索肉慾食。捨身火中。天帝愍之。取其焦兔置於月內。令眾生瞻之。知是菩薩行慈之身(西域記)南洲日正中。東洲日始沒。西洲日初出。北洲當半夜(起世因本經餘三方例知)日天宮墻地薄如華葩。為五風所持(長阿含)日月方圓五百由旬。而今所見不過如扇(智論)大星宮宅周七百二十里。中星四百八十里。小星百二十里(樓炭經)過去婆伽婆仙。分佈諸宿曜(宿音秀)護國養人各有所主。東方七宿。角亢(晉岡)氏房心尾箕。北方七宿。鬥牛女虛危室壁。西方七宿。奎婁胃昴畢觜參(音茲森)南方七宿。井鬼柳星張翼軫(大集經。諸星形相姓氏祭物法度所主人物國主。並具在本經)佛在凈居天宮。告諸宿曜。游空天眾九執大天二十八宿十二宮辰。說過

【現代漢語翻譯】 現代漢語譯本 天銀青琉璃構成月宮，高十六由旬（yóu xún，長度單位），寬八由旬。月天子與眾天女在此車輦中享受天上的五種欲樂。月天的壽命是五百歲，子孫世代相承，宮殿可住一個劫（jié，極長的時間單位）。月天身光和宮殿能發出成千上萬的光芒，五百道光芒向旁邊照射，五百道光芒向下照射。什麼因緣導致月天宮殿漸漸顯現呢？因為日天有六十道光芒遮蔽月輪，距離日天越遠，所以漸漸顯現。又是什麼因緣導致月亮在十五日圓滿清凈呢？因為此時月宮距離太陽最遠，太陽的光芒無法遮蔽。又是什麼因緣導致黑月十五一切都看不見呢？因為此時月宮距離太陽最近，太陽的光芒遮蔽了一切，所以看不見。又是什麼因緣導致月宮中出現兔子的影子呢？因為這個大洲有閻浮樹（yán fú shù，樹名），樹很高，所以影子顯現在月輪中（出自《起世因本》）。過去有兔行菩薩行，天帝爲了試探他，向他乞討食物，兔子便捨身投入火中。天帝憐憫他，取其燒焦的兔子放在月亮裡面，讓眾生瞻仰，知道這是菩薩行慈悲之身（出自《西域記》）。南贍部洲（nán shàn bù zhōu）是正午時分，東勝身洲（dōng shèng shēn zhōu）是日落時分，西牛貨洲（xī niú huò zhōu）是日出時分，北俱盧洲（běi jù lú zhōu）是半夜時分（出自《起世因本經》，其餘三方可以依此類推）。日天宮的墻壁和地面薄如花瓣，被五種風所支撐（出自《長阿含》）。太陽和月亮都是方圓五百由旬，而現在我們所看到的不過像一把扇子（出自《智論》）。大星的宮宅周長七百二十里，中星四百八十里，小星一百二十里（出自《樓炭經》）。過去婆伽婆（pó qié pó，世尊的尊號）仙人，分佈諸星宿（zhū xīng xiù，星官），護國養人，各有其主管。東方七宿：角、亢（jìn gāng）、氏、房、心、尾、箕。北方七宿：斗、牛、女、虛、危、室、壁。西方七宿：奎、婁、胃、昴、畢、觜、參（zī sēn）。南方七宿：井、鬼、柳、星、張、翼、軫（出自《大集經》，諸星的形狀、姓氏、祭祀物品、法度以及所主管的人物、國主，都詳細記載在本經中）。佛在凈居天宮，告訴諸星宿、游空天眾、九執大天、二十八宿、十二宮辰，說過去的事情。

【English Translation】 English version The lunar palace is made of celestial silver, azure, and lapis lazuli. It is sixteen yojana (yójana, a unit of distance) in height and eight yojana in width. The lunar deity and the celestial maidens enjoy the five celestial desires in this chariot. The lunar deity's lifespan is five hundred years, with descendants succeeding each other, and the palace can be inhabited for one kalpa (kalpa, an extremely long period of time). The lunar deity's body radiance and palace emit thousands of rays of light, five hundred rays shining sideways and five hundred rays shining downwards. What is the cause and condition for the gradual appearance of the lunar palace? It is because the solar deity has sixty rays of light that obscure the lunar disc, and the further away it is from the solar deity, the more gradually it appears. What is the cause and condition for the moon to be perfectly round and clear on the fifteenth day? It is because at this time the lunar palace is farthest from the sun, and the sun's light cannot obscure it. What is the cause and condition for the complete invisibility of the dark moon on the fifteenth day? It is because at this time the lunar palace is closest to the sun, and the sun's light obscures everything, making it invisible. What is the cause and condition for the appearance of the rabbit's shadow in the lunar palace? It is because this continent has the Jambudvipa tree (Jambudvipa, name of a tree), which is very tall, so its shadow appears in the lunar disc (from 'The Book of the Origin of the World'). In the past, there was a rabbit-bodied Bodhisattva who practiced the Bodhisattva path. The celestial emperor, to test him, begged for food, and the rabbit sacrificed himself by jumping into the fire. The celestial emperor, taking pity on him, took the charred rabbit and placed it inside the moon, so that all beings could gaze upon it and know that this was the compassionate body of a Bodhisattva (from 'Records of the Western Regions'). When it is noon in Jambudvipa (nán shàn bù zhōu), it is sunset in Purvavideha (dōng shèng shēn zhōu), sunrise in Aparagodaniya (xī niú huò zhōu), and midnight in Uttarakuru (běi jù lú zhōu) (from 'The Sutra of the Origin of the World'; the other three directions can be inferred accordingly). The walls and ground of the solar deity's palace are as thin as flower petals, supported by the five winds (from 'The Long Agama'). The sun and moon are both five hundred yojana in circumference, but what we see now is no more than a fan (from 'The Great Treatise'). The residences of the large stars are 720 li in circumference, the medium stars 480 li, and the small stars 120 li (from 'The Sutra of the Luminous Coal'). In the past, the Bhagavan (Bhagavan, an epithet of the World-Honored One) sage distributed the constellations (zhū xīng xiù, stellar mansions), each with its own responsibility for protecting the country and nourishing the people. The seven constellations of the East: Horn, Neck (jìn gāng), Root, Room, Heart, Tail, Winnow. The seven constellations of the North: Dipper, Ox, Woman, Void, Danger, Enclosure, Wall. The seven constellations of the West: Legs, Mound, Stomach, Pleiades, Net, Turtle Beak, Orion (zī sēn). The seven constellations of the South: Well, Ghost, Willow, Star, Extended Net, Wings, Chariot (from 'The Great Collection Sutra'; the shapes, surnames, sacrificial offerings, laws, and the people and rulers under the jurisdiction of the stars are all recorded in detail in this sutra). The Buddha, residing in the Pure Abode Heaven, told the constellations, the heavenly hosts traveling in space, the Nine Luminaries, the Twenty-eight Mansions, and the Twelve Zodiacal Signs about the past.

去娑羅王如來所說熾盛光大威德陀羅尼除災難法。若有國王及諸大臣。所居之處及諸國界。或被五星陵逼羅睺彗孛妖星照臨所屬本命宮宿及諸星位或臨帝座。於國於家及分野處。陵逼之時或退或入。作諸障難者。但于清凈處置立道場。念此陀羅尼一百八遍。或一千遍(消災經)有九種執曜。能令晝夜時分增減世間豐儉。其名曰日月熒惑(火)辰(水)歲(木)太白(金)鎮(土)羅睺(火之餘氣)彗孛(土之餘氣孔雀經)娑婆世界有八萬四千災變惡星(楞嚴經)毗沙門為星宿之主(法華文句○論語曰。北辰。天文志曰。北極)須彌山半四萬二千由旬。四天王居(智論因本經同。若阿毗曇論。俱舍論。皆云四萬由旬)東方城名上賢。南方城名善見。西方名周羅。北方名天敬(智論同)東方治國天王(諸經多雲持國)領乾闥婆(此云尋香行帝釋俗樂神)毗舍阇(此云啖人精氣鬼又顛狂鬼智論作富單那)護東洲人。南方增長天王領鳩槃荼(此云厭魅鬼厭魘同睡中為鬼所著)薜荔多(此云最初餓鬼)護南洲人。西方雜語天王(孔雀經翻廣目又翻非報能與罪逆眾生不能現報)領龍及富單那(此云臭餓鬼智論毗舍阇)護西洲人。北方多聞天王領夜叉(此云捷疾今法會傳送符書使者是此類)羅剎(此云暴惡食人之鬼)護北洲人(出長

【現代漢語翻譯】 熾盛光大威德陀羅尼除災難法，是娑羅王如來所說。若有國王及諸大臣，所居住的地方以及各個國家，或者被五星侵擾，羅睺星、彗星、妖星照臨所管轄的本命宮宿以及各個星位，或者逼近帝座，對於國家、家庭以及所管轄的區域，在侵擾的時候，或者退或者進，製造各種障礙，只需在清凈的地方設定道場，唸誦此陀羅尼一百零八遍，或者一千遍。（消災經中說）有九種執曜（行星），能夠使晝夜時間增減，世間豐收或歉收。它們的名字是：日、月、熒惑（火星），辰星（水星），歲星（木星），太白星（金星），鎮星（土星），羅睺（火星的餘氣），彗孛（土星的餘氣，出自《孔雀經》）。娑婆世界有八萬四千種災變惡星（出自《楞嚴經》）。毗沙門天是星宿之主（出自《法華文句》，類似於《論語》所說的北辰，以及天文志所說的北極星）。須彌山一半高四萬二千由旬，四天王居住於此（出自《智論》和《因本經》，若按照《阿毗曇論》和《俱舍論》，則說是四萬由旬）。東方的城名叫上賢，南方的城名叫善見，西方的城名叫周羅，北方的城名叫天敬（同出自《智論》）。東方持國天王（各經中多稱為持國天王）統領乾闥婆（意為尋香，是帝釋天的俗樂神）和毗舍阇（意為啖人精氣鬼，又稱顛狂鬼，《智論》中寫作富單那），護佑東勝神洲的人。南方增長天王統領鳩槃荼（意為厭魅鬼，與厭魘同，指睡夢中被鬼所纏）和薜荔多（意為最初的餓鬼），護佑南贍部洲的人。西方雜語天王（《孔雀經》中翻譯為廣目天王，又翻譯為非報，能夠使罪逆眾生不能立即受到報應）統領龍和富單那（意為臭餓鬼，《智論》中為毗舍阇），護佑西牛賀洲的人。北方多聞天王統領夜叉（意為捷疾，現在法會中傳送符書的使者就是此類）和羅剎（意為暴惡，是食人之鬼），護佑北俱盧洲的人（出自《長阿含經》）。

【English Translation】 The Dhāraṇī of Great Majesty and Virtue of the Blazing Light Spoken by the Tathāgata Śālarāja for Averting Disasters. If there are kings and great ministers, whose residences and countries are, or whose countries are oppressed by the five planets, or whose natal palaces and stars under their jurisdiction are illuminated by Rāhu, comets, and evil stars, or who are approaching the imperial throne, causing various obstacles to the country, the family, and the areas under their jurisdiction, whether advancing or retreating during the time of oppression, one should establish a maṇḍala in a clean place and recite this dhāraṇī one hundred and eight times, or one thousand times. (According to the Sutra on Averting Disasters) there are nine planets that can increase or decrease the length of day and night, and cause abundance or scarcity in the world. Their names are: Sun, Moon, Mars (Fire), Mercury (Water), Jupiter (Wood), Venus (Gold), Saturn (Earth), Rāhu (the remaining energy of Fire), and Comets (the remaining energy of Earth, from the Peacock Sutra). The Sahā world has eighty-four thousand kinds of disastrous and evil stars (from the Surangama Sutra). Vaiśravaṇa is the lord of the stars (from the Annotations on the Lotus Sutra, similar to the North Star mentioned in the Analects and the North Pole mentioned in astronomical records). Mount Sumeru is forty-two thousand yojanas in height, and the Four Heavenly Kings reside there (from the Treatise on the Great Perfection of Wisdom and the Sutra of the Origin of Karma; according to the Abhidharma and the Kośa, it is forty thousand yojanas). The eastern city is called Superior Virtue, the southern city is called Good Vision, the western city is called Zhouluo, and the northern city is called Heavenly Reverence (also from the Treatise on the Great Perfection of Wisdom). The Eastern Dhṛtarāṣṭra (most sutras call him Dhṛtarāṣṭra) leads the Gandharvas (meaning 'scent-seekers', the celestial musicians of Indra) and the Piśācas (meaning 'flesh-eating demons' or 'mad demons', written as Putana in the Treatise on the Great Perfection of Wisdom), protecting the people of the Eastern Continent. The Southern Virūḍhaka leads the Kumbhāṇḍas (meaning 'ghoul demons', similar to nightmares, being haunted by ghosts in sleep) and the Pretas (meaning 'the first hungry ghosts'), protecting the people of the Southern Continent. The Western Virūpākṣa (translated as 'Wide-Eyed' in the Peacock Sutra, also translated as 'Non-Retribution', able to prevent sinful beings from receiving immediate retribution) leads the Dragons and the Pūtanas (meaning 'foul hungry ghosts', Piśāca in the Treatise on the Great Perfection of Wisdom), protecting the people of the Western Continent. The Northern Vaiśravaṇa leads the Yakṣas (meaning 'swift', the messengers who transmit talismans in present-day Dharma assemblies are of this kind) and the Rākṣasas (meaning 'fierce and evil', flesh-eating demons), protecting the people of the Northern Continent (from the Long Agama Sutra).

阿含)。爾時毗沙門天王(此云多聞光明句記福德之名聞四方故)提頭賴吒天王(此云持國護持國土)毗留勒叉天王(此云增長令自他善根增長故)毗留博叉天王(此云雜語能種種雜語又廣目又惡眼專主罰惡令遇苦發心)俱從座起而白佛言。是金光明眾經之王(云云)。我等四王二十八部百千鬼神以凈天眼常觀擁護此閻浮提。是故我等名護世王(金光明經○光明句記經家先摽北方者西土以北方為上○涅槃經譬如北方之於東方為無上上四明正據此)○初地菩薩多作四天王(華嚴經)四天皆有昏嫁行欲如人。化生小兒在膝上如二歲小兒。未久自然寶器盛百味食天甘露漿。福多者色白。中者色青。下者色赤。食訖便與諸天等量。初生憶昔往業。戲已忘念(長阿含經)四天男女生時。若於女處膝上眼處生者。天女作意此是我兒天男亦言此是我兒。若於父膝眠處生者。唯有一父。諸妻皆得為母。四天欲事無數。亦有修行至死無慾。一切欲界諸天亦爾(立世論)護世四王各有九十一子有大威力。皆名曰帝。能護十方。一切山河樹木土地城郭一切鬼神皆屬四天王(智論)○一王下有八將軍。四王三十二將週四天下護助出家人。韋將軍於三十二將中最存弘護。比丘道力微者為魔所惑。將軍恓惶奔赴應機除剪(天人感通傳)。

忉

【現代漢語翻譯】 阿含)。當時，毗沙門天王（意為多聞，光明句記，福德之名聞於四方），提頭賴吒天王（意為持國，護持國土），毗留勒叉天王（意為增長，令自他善根增長），毗留博叉天王（意為雜語，能說種種雜語，又廣目，又惡眼，專主懲罰惡人，令其遭遇痛苦而發善心），都從座位上站起來，對佛說：『這部《金光明眾經》是諸經之王。』 『我們四天王和二十八部百千鬼神，以清凈的天眼，常觀察和擁護這閻浮提。因此，我們被稱為護世王。』（《金光明經》○光明句記經家先標北方，是因為西土以北方為上。○《涅槃經》譬如北方之於東方為無上，四明正據此）○初地菩薩多作四天王（《華嚴經》）四天皆有婚嫁行欲如人。化生小兒在膝上如二歲小兒。未久自然寶器盛百味食天甘露漿。福多者色白。中者色青。下者色赤。食訖便與諸天等量。初生憶昔往業。戲已忘念（《長阿含經》）四天男女生時。若於女處膝上眼處生者，天女作意此是我兒天男亦言此是我兒。若於父膝眠處生者，唯有一父。諸妻皆得為母。四天欲事無數。亦有修行至死無慾。一切欲界諸天亦爾（《立世論》）護世四王各有九十一子有大威力。皆名曰帝。能護十方。一切山河樹木土地城郭一切鬼神皆屬四天王（《智論》）○一王下有八將軍。四王三十二將週四天下護助出家人。韋將軍於三十二將中最存弘護。比丘道力微者為魔所惑。將軍恓惶奔赴應機除剪（《天人感通傳》）。 忉

【English Translation】 Agama). At that time, Vaishravana (meaning 'well-heard,' 'brightly marked,' and 'whose virtuous fame is heard in all directions'), Dhritarashtra (meaning 'upholder of the nation,' protecting the country), Virudhaka (meaning 'growth,' causing the growth of good roots in oneself and others), and Virupaksha (meaning 'varied speech,' capable of speaking in various ways, also 'broad-eyed' and 'evil-eyed,' specializing in punishing the wicked, causing them to encounter suffering and generate good intentions) all rose from their seats and said to the Buddha: 'This Golden Light Sutra, the king of all sutras...' 'We, the Four Heavenly Kings and the twenty-eight divisions of hundreds of thousands of ghosts and spirits, constantly observe and protect this Jambudvipa with our pure heavenly eyes. Therefore, we are called the Guardian Kings of the World.' (Golden Light Sutra ○ The commentator of 'Brightly Marked' Sutra first marks the north because the western lands regard the north as superior. ○ Nirvana Sutra: Just as the north is unsurpassed compared to the east, these four points are based on this.) ○ Bodhisattvas of the first ground often become the Four Heavenly Kings (Avatamsaka Sutra). The Four Heavens all have marriage and sexual activity like humans. Transformed children are born on the knees, like two-year-old children. Before long, natural precious vessels are filled with hundreds of flavors of food and heavenly nectar. Those with more merit are white, those with medium merit are blue, and those with less merit are red. After eating, they are equal in measure to the other devas. At birth, they remember past deeds, play, and then forget (Long Agama Sutra). When males and females are born in the Four Heavens, if they are born on the knees or eyes of a female, the deva woman thinks, 'This is my child,' and the deva man also says, 'This is my child.' If they are born where the father sleeps on his knees, there is only one father. All wives can be mothers. The Four Heavens have countless sexual activities. There are also those who cultivate until death without desire. All the devas of the desire realm are the same (Treatise on the Establishment of the World). Each of the Guardian Kings of the World has ninety-one sons with great power. All are called Emperors. They can protect the ten directions. All mountains, rivers, trees, lands, cities, and all ghosts and spirits belong to the Four Heavenly Kings (Treatise on Wisdom). ○ Each king has eight generals. The thirty-two generals of the Four Kings travel throughout the four continents, protecting and assisting renunciants. General Wei is the most devoted to protecting and supporting among the thirty-two generals. If a bhikshu's spiritual power is weak, he will be deluded by demons. The general rushes to the rescue and eliminates them according to the situation (Record of Heavenly Beings' Communication). Trayastrimsa

利天宮之圖

<T49p0307_01.gif

昔婆羅門姓憍尸迦與知友三十二人共修福德。命終皆生須彌山頂。憍尸迦為天主。三十二人為輔臣(智論)○昔迦葉佛滅後有一女人。發心修塔報為天主。有三十二人助修。報為輔臣。君臣合之為三十三(凈名疏○梵語忉利此翻三十三天)○帝釋住首楞嚴定。未來成佛號曰無著(法華文句)。

須彌山四角各有一峰(婆沙論高廣五百由旬)金剛手藥叉于中住。守護諸天。山頂善見大城周萬由旬(婆沙論。山頂縱廣八萬四千由旬。其中平可居者止四萬由旬)重門高一由旬半。城有千門。各有五百青衣藥叉。嚴仗防守。城中殊勝殿周千由旬。其地真金雜寶嚴飾。柔軟如妒羅綿。隨足高下(順正理論)帝釋住處中央金城周千由旬(即殊勝殿)有五百門。中有樓閣。名皮禪延。四邊寶樓一百一所。一萬七千房。一一房有七天女。一一女有七采女。其諸天女皆是帝釋正妃。帝釋與阿修羅女舍脂共住。化身與諸妃共住(阿毗曇論)目犍連尊者遊歷小千界。無有端嚴如毗阇延堂者(雜阿含經○即毗禪延也)。城內衢巷。天人隨其福德屋舍多少。城路五百。中有七市穀米．衣服．眾香．飲食．華鬘．工巧．淫女。並有市官。天子天女往來貿

【現代漢語翻譯】 現代漢語譯本 利天宮之圖

昔日，婆羅門名叫憍尸迦（Kauśika），與三十二位知心朋友一同修行積攢功德。他們命終之後，都轉生到須彌山（Sumeru）頂。憍尸迦成為天主（Deva），三十二人成為輔佐大臣（出自《大智度論》）。 過去迦葉佛（Kāśyapa Buddha）滅度后，有一位女子發心修建佛塔，以此功德回報而成為天主。有三十二人幫助她一同修建，回報成為輔佐大臣。君臣加起來共三十三人（出自《凈名疏》，梵語忉利（Trāyastriṃśa）翻譯成漢語就是三十三天）。 帝釋天（Indra）安住于首楞嚴定（Śūraṅgama Samādhi），未來將會成佛，佛號為無著（出自《法華文句》）。

須彌山的四個角各有一座山峰（出自《婆沙論》，高廣五百由旬（Yojana））。金剛手藥叉（Vajrapāṇi Yaksha）住在其中，守護諸天。 山頂有善見大城（Sudarsana），周長一萬由旬（出自《婆沙論》，山頂縱橫八萬四千由旬，其中平坦可居住的只有四萬由旬）。城門重重，高一由旬半。城有千門，每門各有五百位身穿青衣的藥叉，手持兵器嚴加防守。 城中有一座殊勝殿（Vaijayanta），周長一千由旬，地面用真金和各種寶物裝飾，柔軟如同妒羅綿（Tula棉），能隨著腳的踩踏而自動調整高度（出自《順正理論》）。 帝釋天居住的地方在中央的金城，周長一千由旬（即殊勝殿），有五百個門。其中有樓閣，名為皮禪延（Vipassanā）。四邊有寶樓一百一所，共有一萬七千個房間，每個房間有七位天女。每一位天女又有七位采女服侍。這些天女都是帝釋天的正妃。帝釋天與阿修羅（Asura）之女舍脂（Śacī）共同居住，同時又化身與眾妃共同居住（出自《阿毗曇論》）。 目犍連尊者（Mahāmaudgalyāyana）遊歷小千世界，沒有發現比毗阇延堂（Vaijayanta）更加端莊華麗的建築（出自《雜阿含經》，即毗禪延）。 城內街道縱橫交錯，天人根據各自的福德擁有數量不等的房屋。城內有五百條道路，其中有七個市場，分別交易穀米、衣服、各種香料、飲食、花鬘、工藝品、**。並且設有市場管理人員，天子天女往來交易。

【English Translation】 English version Diagram of the Palace of the Trāyastriṃśa Heaven

In the past, a Brahmin named Kauśika, along with thirty-two close friends, cultivated meritorious deeds together. Upon their death, they were all reborn on the summit of Mount Sumeru. Kauśika became the lord of the devas (Deva), and the thirty-two became his ministers (from the Mahāprajñāpāramitāśāstra). In the past, after the extinction of Kāśyapa Buddha, there was a woman who resolved to build a stupa, and as a result, she was reborn as the lord of the devas. Thirty-two people helped her build it, and as a result, they were reborn as ministers. The lord and his ministers together make up the thirty-three (from the Vimalakīrti-nirdeśa-sūtra Commentary; the Sanskrit term Trāyastriṃśa translates to 'Thirty-three Heavens'). Indra (帝釋天) abides in the Śūraṅgama Samādhi (首楞嚴定). In the future, he will become a Buddha named Avyūha (無著) (from the Lotus Sutra Commentary).

Each of the four corners of Mount Sumeru has a peak (from the Abhidharma-mahāvibhāṣā-śāstra, height and width of five hundred yojanas (由旬)). Vajrapāṇi Yakshas (金剛手藥叉) reside within them, guarding the devas. On the summit of the mountain is the great city of Sudarsana (善見大城), with a circumference of ten thousand yojanas (from the Abhidharma-mahāvibhāṣā-śāstra; the summit of the mountain is eighty-four thousand yojanas in length and width, of which only forty thousand yojanas are flat and habitable). The city gates are layered, with a height of one and a half yojanas. The city has a thousand gates, each guarded by five hundred Yakshas dressed in blue, armed and vigilant. Within the city is the magnificent Vaijayanta Palace (殊勝殿), with a circumference of one thousand yojanas. Its ground is adorned with genuine gold and various treasures, as soft as Tula cotton, adjusting its height according to the pressure of the feet (from the Abhidharmakośa-bhāṣya). Indra's residence is in the central golden city, with a circumference of one thousand yojanas (i.e., the Vaijayanta Palace), which has five hundred gates. Within it are pavilions, named Vipassanā (皮禪延). On the four sides are one hundred and one jeweled pavilions, with seventeen thousand rooms. Each room has seven celestial women. Each celestial woman has seven serving maids. All these celestial women are Indra's principal consorts. Indra lives with Śacī (舍脂), the daughter of an Asura (阿修羅), but also manifests bodies to live with all his consorts (from the Abhidharma). The Venerable Mahāmaudgalyāyana (目犍連尊者) traveled through the small chiliocosm and found no structure as elegant as the Vaijayanta Hall (from the Saṃyukta-āgama, i.e., Vipassanā). Within the city, the streets are crisscrossed, and the devas possess varying numbers of houses according to their merit. There are five hundred roads in the city, with seven markets trading in grains, clothing, various fragrances, food and drink, flower garlands, crafts, and **. There are also market officials, and devas and celestial women come and go to trade.

易。商量貴賤。具市廛法。雖作是事無取無與。脫欲所需便可提去。是善見城復有天州天縣天村周匝遍佈(起世因本經)城外四面有四苑。一眾車苑(起世因本云雜色車苑。雜阿含云東門外)隨天福德種種車現。二粗惡苑(起世云。粗澀苑。雜阿含雲南門外)天欲戰時甲仗自現。三雜林苑(起世。雜亂苑。月八十四十五日三十三天放宮內采女入此園中與天眾合雜嬉戲受天五欲雜阿含云在西門外)諸天入中極妙

<T49p0308_01.gif欲塵雜類俱至。四喜林苑(起世云入中歡喜雜阿含在北門外)諸天所玩皆生歡喜。四苑各千由旬。各有一如意池週五十由旬。八功德水。城外西南有善法堂。三十三天時集辨論制伏阿素洛如法不如法事。東北有圓生樹。華開之日順風香聞百由旬。逆風猶及五十里(順正理論)善法堂最中有師子座(毗耶仙人經善法堂。有八萬四千柱。入此堂者無惡觸睡眠頻呻等過)。

帝釋升座。左右各十六天王隨坐。有二太子。是二大將軍。坐諸天王左右。持國天王與大臣軍旅恭敬諸天依東門坐。增長天王依南門坐。廣目天王依西門坐。多聞天王依北門坐。是四天王以世間善惡。奏聞帝釋諸天王。月八日四王大臣遍行世間。十四日四王太子行。十五日四王

【現代漢語翻譯】 現代漢語譯本：容易。商量貴賤（價格）。具備市場的規則。即使做這些事情，也不索取也不給予。如果需要什麼，就可以拿走。這座善見城（Sudarsana-pura）還有天州、天縣、天村，周匝遍佈（出自《起世因本經》）。城外四面有四個苑（花園）。第一是眾車苑（《起世因本經》中稱為雜色車苑，《雜阿含經》中說在東門外），隨著天人的福德，各種各樣的車子顯現。第二是粗惡苑（《起世因本經》中稱為粗澀苑，《雜阿含經》中說在南門外），天人想要戰鬥的時候，盔甲兵器自然顯現。第三是雜林苑（《起世因本經》中稱為雜亂苑，每月初八、十四、十五，三十三天上的天女們進入這個園中，與天眾混合嬉戲，享受天上的五種慾望。《雜阿含經》中說在西門外），諸天進入其中，極其美妙，各種各樣的慾望塵埃都聚集到這裡。第四是喜林苑（《起世因本經》中說進入其中會生歡喜，《雜阿含經》中說在北門外），諸天所玩樂的都會生出歡喜。四個苑每個都有一千由旬（Yojana），各自有一個如意池，周圍五十由旬，池中有八功德水。城外西南方有善法堂（Sudharma），三十三天時常聚集在這裡，辨論、制伏阿素洛（Asura），討論如法不如法的事情。東北方有圓生樹，花開的時候，順風可以聞到一百由旬的香味，逆風也能傳到五十里（出自《順正理論》）。善法堂最中間有師子座（Simhasana）（《毗耶仙人經》中說善法堂有八萬四千根柱子，進入這個堂的人，不會有惡觸、睡眠、頻呻等過失）。 帝釋（Indra）升座。左右各有十六位天王隨之就坐。有兩位太子，是兩位大將軍，坐在諸天王的左右。持國天王（Dhritarashtra）與大臣軍旅恭敬地依東門而坐。增長天王（Virudhaka）依南門而坐。廣目天王（Virupaksha）依西門而坐。多聞天王（Vaishravana）依北門而坐。這四位天王將世間的善惡之事，奏報給帝釋和諸天王。每月初八，四天王的大臣遍行世間。十四日，四天王的太子出行。十五日，四天王親自出行。

【English Translation】 English version: Easy. They negotiate prices, both high and low. They have market rules. Even doing these things, they neither take nor give. If they need something, they can simply take it. This Sudarsana-pura (City of Good Vision) also has heavenly states, heavenly counties, and heavenly villages, spread all around (from the 'Origin of the World' Sutra). Outside the city, on all four sides, there are four gardens. First is the Garden of Various Vehicles (the 'Origin of the World' Sutra calls it the Garden of Mixed-Color Vehicles, the 'Samyukta Agama' says it's outside the east gate), where various vehicles appear according to the merit of the devas (gods). Second is the Garden of Roughness (the 'Origin of the World' Sutra calls it the Garden of Coarseness, the 'Samyukta Agama' says it's outside the south gate), where armor and weapons naturally appear when the devas want to fight. Third is the Garden of Mixed Forests (the 'Origin of the World' Sutra calls it the Garden of Confusion; on the 8th, 14th, and 15th of each month, the goddesses from the Thirty-Three Heavens enter this garden, mingling and playing with the devas, enjoying the five heavenly desires; the 'Samyukta Agama' says it's outside the west gate), where the devas enter and find it extremely wonderful, and all kinds of desires gather. Fourth is the Garden of Joy (the 'Origin of the World' Sutra says entering it brings joy, the 'Samyukta Agama' says it's outside the north gate), where everything the devas play with generates joy. Each of the four gardens is a thousand Yojana (an ancient Indian unit of distance) in size. Each has a wish-fulfilling pond, fifty Yojana in circumference, with water possessing the eight qualities. Southwest of the city is the Sudharma (Hall of Good Dharma), where the devas of the Thirty-Three Heavens often gather to discuss and subdue the Asura (demons), and debate matters of righteousness and unrighteousness. Northeast is the Parijata Tree, whose fragrance, when the flowers bloom, can be smelled for a hundred Yojana downwind, and fifty li (Chinese mile) upwind (from the 'Treatise on Following the Correct Principle'). In the center of the Sudharma is the Simhasana (lion throne) (the 'Vimalakirti Sutra' says the Sudharma has 84,000 pillars; those who enter this hall will not experience evil touches, sleepiness, frequent groaning, or other faults). Indra (Shakra), the Lord of the Devas, ascends the throne. Sixteen Deva Kings sit on either side of him. There are two crown princes, who are the two great generals, sitting to the left and right of the Deva Kings. Dhritarashtra (Holder of the Realm), the Heavenly King, sits respectfully with his ministers and troops near the east gate. Virudhaka (Increaser), the Heavenly King, sits near the south gate. Virupaksha (Wide-Eyed), the Heavenly King, sits near the west gate. Vaishravana (All-Hearing), the Heavenly King, sits near the north gate. These four Heavenly Kings report the good and evil deeds of the world to Indra and the Deva Kings. On the eighth of each month, the ministers of the four Heavenly Kings travel throughout the world. On the fourteenth, the crown princes of the four Heavenly Kings travel. On the fifteenth, the four Heavenly Kings themselves travel.

自行觀察善惡。若無多人受戒佈施。帝釋聞奏憂惱說言。天眾減損。修羅日增(阿毗曇論)第一善法堂天(即帝釋)。第二住峰天。三山頂天。四善見城天。五缽私地天。六住俱吒天。七雜殿天。八歡喜園天。九光明天。十波利樹園天(即圓生樹)十一險岸天。十二雜險岸天。十三摩尼藏天。十四旋行地天。十五密殿天。十六鬘影天。十七柔軟地天。十八雜莊嚴天。十九如意地天。二十微細行天。二十一歌音樂天。二十二威德輪天。二十三月行天。二十四娑利天二十五速行天。二十六影照天。二十七智慧天。二十八眾分天。二十九住輪天。三十上行天。三十一威德顏天。三十二威德輪天。三十三清凈天(正法念經)○本為人時施飲食燈明錢財。故名釋提桓因(此云能天主)本為人時姓故名憍尸迦。舍脂為第一后故名舍脂缽低。於一座間思千種義故名千眼。於三十三天為主故名因提利(中阿含經○本有千名。翻譯不足)帝釋有金剛杵力(孔雀經)○三十三天生時。天女手中華生。自知有兒。即以授夫。七日天生。善知天法。行宮殿中見無主天女。來言聖子善來此汝宮殿。我無夫主今相供養(毗邪仙人經)天初生時如十二歲兒。于父母生處或兩膝兩股。忽然而生。即有寶器盛天須陀味及以天酒。隨福上中下有白赤黑色。飲

【現代漢語翻譯】 現代漢語譯本 自行觀察善惡。如果沒有很多人受戒佈施，帝釋（Devanam Indra，天神之王）聽到稟告會憂愁煩惱，說天眾減少，修羅（Asura，非天）日益增多。（《阿毗曇論》） 第一是善法堂天，第二是住峰天，第三是山頂天，第四是善見城天，第五是缽私地天，第六是住俱吒天，第七是雜殿天，第八是歡喜園天，第九是光明天，第十是波利樹園天（Parichattaka tree，即圓生樹），第十一是險岸天，第十二是雜險岸天，第十三是摩尼藏天，第十四是旋行地天，第十五是密殿天，第十六是鬘影天，第十七是柔軟地天，第十八是雜莊嚴天，第十九是如意地天，第二十是微細行天，第二十一是歌音樂天，第二十二是威德輪天，第二十三是月行天，第二十四是娑利天，第二十五是速行天，第二十六是影照天，第二十七是智慧天，第二十八是眾分天，第二十九是住輪天，第三十是上行天，第三十一是威德顏天，第三十二是威德輪天，第三十三是清凈天。（《正法念經》） 帝釋天（Sakka，能天主）前世為人時，佈施飲食、燈明、錢財，所以名為釋提桓因（Sakka devanam indra，能天主）。前世為人時姓憍尸迦（Kausika），舍脂（Sachi）是他的第一位妻子，所以名為舍脂缽低（Sachipati）。於一座之間能思千種義理，所以名為千眼。在三十三天中為主，所以名為因提利（Indra，中阿含經，原本有一千個名字，翻譯有所不足）。帝釋天有金剛杵力。（《孔雀經》） 三十三天的人出生時，天女手中會生出蓮花，自己知道有了孩子，就將孩子交給丈夫。七天後天人出生，自然懂得天上的法則。在宮殿中見到沒有主人的天女，天女會前來迎接說：『聖子，歡迎來到這裡，這是您的宮殿。我沒有丈夫，現在來供養您。』（《毗邪仙人經》） 天人初生時像十二歲的孩子，在父母的出生之處，或者從兩膝、兩股之間忽然出生。立刻就有寶器盛著天上的須陀味（Sudha，天上的美味）以及天酒。根據福報的大小，須陀味和天酒有白、紅、黑三種顏色，供天人飲用。

【English Translation】 English version Observe good and evil for yourself. If there are not many people receiving precepts and giving alms, Sakka (Devanam Indra, King of the Gods) hears the report and becomes worried and distressed, saying that the number of gods is decreasing and the number of Asuras (non-gods) is increasing. (Abhidhamma) First is Sudharmā Deva, second is Dwelling Peak Deva, third is Mountain Top Deva, fourth is Sudarśana Deva, fifth is Pāricchattaka Deva, sixth is Dwelling Kūṭa Deva, seventh is Mixed Palace Deva, eighth is Joyful Garden Deva, ninth is Light Deva, tenth is Pāricchattaka Garden Deva (Parichattaka tree, the Round-Birth Tree), eleventh is Dangerous Shore Deva, twelfth is Mixed Dangerous Shore Deva, thirteenth is Mani Treasury Deva, fourteenth is Revolving Ground Deva, fifteenth is Secret Palace Deva, sixteenth is Garland Shadow Deva, seventeenth is Soft Ground Deva, eighteenth is Mixed Adornment Deva, nineteenth is Wish-Fulfilling Ground Deva, twentieth is Subtle Conduct Deva, twenty-first is Song and Music Deva, twenty-second is Majestic Wheel Deva, twenty-third is Moon Travel Deva, twenty-fourth is Sali Deva, twenty-fifth is Swift Travel Deva, twenty-sixth is Shadow Illumination Deva, twenty-seventh is Wisdom Deva, twenty-eighth is Assembly Division Deva, twenty-ninth is Dwelling Wheel Deva, thirtieth is Ascending Deva, thirty-first is Majestic Countenance Deva, thirty-second is Majestic Wheel Deva, thirty-third is Pure Deva. (The Sutra of Right Mindfulness) When Sakka (Sakka devanam indra, Lord of Gods) was a human in a past life, he gave alms of food, lamps, money, and wealth, so he is named Sakka devanam indra (Lord of Gods). When he was a human in a past life, his surname was Kausika, and Sachi (Sachi) was his first wife, so he is named Sachipati. In one sitting, he can contemplate a thousand meanings, so he is named Thousand-Eyed. Because he is the lord of the Thirty-Three Heavens, he is named Indra (Indra, from the Middle Agama Sutra, originally had a thousand names, but the translation is incomplete). Sakka has the power of the Vajra (diamond scepter). (Peacock Sutra) When beings are born in the Thirty-Three Heavens, a lotus flower will grow in the hands of the heavenly women. They know that they have a child and give the child to their husband. After seven days, the heavenly being is born and naturally understands the laws of the heavens. Upon seeing a heavenly woman without a husband in the palace, the heavenly woman will come forward and say, 'Holy child, welcome here, this is your palace. I have no husband, and now I come to serve you.' (Vimalakirti Sutra) When a heavenly being is first born, they are like a twelve-year-old child. They are born from the place where their parents were born, or suddenly from between the two knees or two thighs. Immediately, there is a precious vessel filled with heavenly Sudha (Sudha, heavenly nectar) and heavenly wine. According to the amount of merit, the Sudha and heavenly wine are white, red, or black in color, for the heavenly being to drink.

食既訖。身量即與舊男女等(起世因本經)單修上品十善生忉利天(四教儀)。

諸天通論

身量(俱舍論)　衣量(長阿含經)　壽量(阿毗曇論俱舍同)　身光(智論)　飲食　業因(三界差別經)　報果　境量(婆沙論)　凡聖　論無色身處　論天主　論四禪四地

四天王身長半里。衣重半兩。人間五十歲為四王一日夜。即用四王壽命五百歲。計人間九百萬歲。為等活地獄一日夜。如是數等活壽五百歲。人間三百二十四億歲。為等活一年。忉利天身長一里。衣重六銖。人間一百歲為忉利一日夜。即用此天壽命一千歲。計人間三億六十萬歲。為黑繩地獄一日夜。如是數此獄壽千歲。夜摩天身長一里半。衣重三銖。人間二百歲為此天一日夜。即用此天壽一千歲。計人間十四億四百萬歲。為眾合地獄一日夜。如是數此獄壽二千歲。兜率天身長二里。衣重一銖半。人間四百歲為此天一日夜。即用此天壽四千歲。計人間五十七億六百萬歲。為叫地獄一日夜。如是數此獄壽四千歲。化樂天身長二里半。衣重一銖。人間八百歲為此天一日夜。即用此天壽八千歲。計人間二百三十億萬歲。為大叫地獄一日夜。如是數此獄壽八千歲。他化自在天身長三里。衣重半銖。人間一千六百歲為此天一日夜。即用此天壽一

【現代漢語翻譯】 現代漢語譯本

用餐完畢后，（此人的）身量就和原來的男女一樣。（出自《起世因本經》）僅僅修習上品十善，就能往生到忉利天。（出自《四教儀》）。

諸天通論

身量（出自《俱舍論》），衣量（出自《長阿含經》），壽量（出自《阿毗曇論》和《俱舍論》），身光（出自《智論》），飲食，業因（出自《三界差別經》），報果，境量（出自《婆沙論》），凡聖，論無色身處，論天主，論四禪四地。

四天王的身長為半里。衣服重半兩。人間五十年是四天王的一日一夜。四天王的壽命是五百歲，相當於人間九百萬歲。這相當於等活地獄的一日一夜。這樣計算，等活地獄的壽命是五百歲，相當於人間三百二十四億歲，為等活地獄的一年。忉利天（Trayastrimsa）的身長為一里。衣服重六銖。人間一百年是忉利天的一日一夜。忉利天的壽命是一千歲，相當於人間三億六十萬歲，為黑繩地獄的一日一夜。這樣計算，黑繩地獄的壽命是一千歲。夜摩天（Yama）的身長為一里半。衣服重三銖。人間二百年是夜摩天的一日一夜。夜摩天的壽命是一千歲，相當於人間十四億四百萬歲，為眾合地獄的一日一夜。這樣計算，眾合地獄的壽命是二千歲。兜率天（Tusita）的身長為二里。衣服重一銖半。人間四百年是兜率天的一日一夜。兜率天的壽命是四千歲，相當於人間五十七億六百萬歲，為叫地獄的一日一夜。這樣計算，叫地獄的壽命是四千歲。化樂天（Nirmanarati）的身長為二里半。衣服重一銖。人間八百年是化樂天的一日一夜。化樂天的壽命是八千歲，相當於人間二百三十億萬歲，為大叫地獄的一日一夜。這樣計算，大叫地獄的壽命是八千歲。他化自在天（Paranirmitavasavartin）的身長為三里。衣服重半銖。人間一千六百年是他化自在天的一日一夜。他化自在天的壽命是一千

【English Translation】 English version

After the meal, (the person's) body size was the same as that of the original men and women. (From the Qishi Yinben Jing) Merely cultivating the highest level of the ten wholesome deeds will result in rebirth in Trayastrimsa Heaven (忉利天, Heaven of Thirty-three). (From the Si Jiao Yi).

General Discussion of the Heavens

Body size (from Abhidharmakosa), clothing weight (from Dirgha Agama Sutra), lifespan (from both Abhidharma and Abhidharmakosa), body radiance (from Mahaprajnaparamita Sastra), food and drink, karmic causes (from Traidhatuka Visesa Sutra), retributive effects, realm size (from Vibhasa), mundane and supramundane, discussion of the formless realms, discussion of the lord of the heavens, discussion of the four dhyanas and four realms.

The height of the Four Heavenly Kings (四天王) is half a li. Their clothing weighs half a liang. Fifty human years are one day and night for the Four Heavenly Kings. The lifespan of the Four Heavenly Kings is five hundred years, equivalent to nine million human years. This is equivalent to one day and night in the Samjiva Hell (等活地獄, Hell of Revival). Thus calculated, the lifespan of the Samjiva Hell is five hundred years, equivalent to 32.4 billion human years, which is one year in the Samjiva Hell. The height of the Trayastrimsa Heaven (忉利天) beings is one li. Their clothing weighs six zhu. One hundred human years are one day and night in the Trayastrimsa Heaven. The lifespan of this heaven is one thousand years, equivalent to 360 million human years, which is one day and night in the Kalasutra Hell (黑繩地獄, Black Rope Hell). Thus calculated, the lifespan of the Kalasutra Hell is one thousand years. The height of the Yama Heaven (夜摩天) beings is one and a half li. Their clothing weighs three zhu. Two hundred human years are one day and night in the Yama Heaven. The lifespan of this heaven is one thousand years, equivalent to 1.44 billion human years, which is one day and night in the Sanghata Hell (眾合地獄, Crushing Hell). Thus calculated, the lifespan of the Sanghata Hell is two thousand years. The height of the Tusita Heaven (兜率天) beings is two li. Their clothing weighs one and a half zhu. Four hundred human years are one day and night in the Tusita Heaven. The lifespan of this heaven is four thousand years, equivalent to 5.76 billion human years, which is one day and night in the Raurava Hell (叫地獄, Screaming Hell). Thus calculated, the lifespan of the Raurava Hell is four thousand years. The height of the Nirmanarati Heaven (化樂天) beings is two and a half li. Their clothing weighs one zhu. Eight hundred human years are one day and night in the Nirmanarati Heaven. The lifespan of this heaven is eight thousand years, equivalent to 23 billion human years, which is one day and night in the Tapana Hell (大叫地獄, Great Screaming Hell). Thus calculated, the lifespan of the Tapana Hell is eight thousand years. The height of the Paranirmitavasavartin Heaven (他化自在天) beings is three li. Their clothing weighs half a zhu. Sixteen hundred human years are one day and night in the Paranirmitavasavartin Heaven. The lifespan of this heaven is one thousand

萬六千歲。計人間九百二十一億六百萬歲。為熱地獄一日夜。如是數此獄壽一萬六千歲。摩羅波旬天壽三萬二千歲(俱舍論長阿含經阿毗曇)○色界壽命即用劫為量。梵眾天半劫(二十小劫)身半由旬。梵輔天一劫(以四十小劫為一劫)身一由旬(四十里)大梵天一劫半(六十小劫)身一由旬半。少光天二大劫(此下並云大劫。即是總成住壞空八十小劫也)身二由旬(此下身量並隨壽量)無量光天四大劫。身四由旬。光音天八大劫。身八由旬。少凈天十六大劫。身十六由旬。無量凈天三十二大劫。身三十二由旬。遍凈天六十四大劫。身六十四由旬。無雲天百二十五大劫。身百二十五由旬(此天身壽俱滅三劫三由旬)福生天二百五十大劫。身二百五十由旬。無想天廣果天皆五百大劫。身五百由旬。無煩天一千大劫。身一千由旬。無熱天二千大劫。身二千由旬。善見天四千大劫。身四千由旬。善現天八千大劫。身八千由旬。色究竟天一萬六千大劫。身一萬六千由旬(長舍論阿毗曇)化樂他化二天。所著衣服隨心大小輕重。色界天不著衣服。如著不異。頭雖無髻如著天冠。無男女相形唯一種(起世因本)○無色界壽命者。空處二萬劫。識處四萬。無所有處六萬劫。非非想處八萬大劫。三界皆有中夭。唯北洲兜率天最後身菩薩

【現代漢語翻譯】 現代漢語譯本 萬六千歲。如果換算成人間的時間，相當於九百二十一億六百萬歲。這是熱地獄一晝夜的時間長度。熱地獄的壽命如此計算，長達一萬六千歲。摩羅波旬天（Mara Papiyas，欲界第六天之主）的壽命是三萬二千歲（出自《俱舍論》、《長阿含經》、《阿毗曇》）。 壽命也可以用劫為單位來衡量。梵眾天（Brahma-parisadya，色界初禪天之一）的壽命是半劫（二十小劫），身高半由旬。梵輔天（Brahma-purohita，色界初禪天之一）的壽命是一劫（四十小劫為一劫），身高一由旬（四十里）。大梵天（Maha-brahman，色界初禪天之主）的壽命是一劫半（六十小劫），身高一由旬半。少光天（Parittabha，色界二禪天之一）的壽命是二大劫（以下都稱為大劫，即總共包含成、住、壞、空八十小劫），身高二由旬（以下身量都隨壽命增長）。無量光天（Apramanabha，色界二禪天之一）的壽命是四大劫，身高四由旬。光音天（Abhasvara，色界二禪天之主）的壽命是八大劫，身高八由旬。少凈天（Parittasubha，色界三禪天之一）的壽命是十六大劫，身高十六由旬。無量凈天（Apramanasubha，色界三禪天之一）的壽命是三十二大劫，身高三十二由旬。遍凈天（Subhakrtsna，色界三禪天之主）的壽命是六十四大劫，身高六十四由旬。無雲天（Anabhraka，色界四禪天之一）的壽命是一百二十五大劫，身高一百二十五由旬（此天身和壽命都減少，為三劫三由旬）。福生天（Punyaprasava，色界四禪天之一）的壽命是二百五十大劫，身高二百五十由旬。無想天（Asanjnasattva，色界四禪天之一）和廣果天（Brhatphala，色界四禪天之一）的壽命都是五百大劫，身高五百由旬。無煩天（Avrha，色界五不還天之一）的壽命是一千大劫，身高一千由旬。無熱天（Atapa，色界五不還天之一）的壽命是二千大劫，身高二千由旬。善見天（Sudrsa，色界五不還天之一）的壽命是四千大劫，身高四千由旬。善現天（Sudarshana，色界五不還天之一）的壽命是八千大劫，身高八千由旬。色究竟天（Akanistha，色界五不還天之主）的壽命是一萬六千大劫，身高一萬六千由旬（出自《長舍論》、《阿毗曇》）。 化樂天（Nirmatarati，欲界第五天）和他化自在天（Paranirmita-vasavartin，欲界第六天）所穿的衣服可以隨心意改變大小輕重。 無想天的眾生不穿衣服。如果說他們穿了衣服，實際上和沒穿沒有區別。他們的頭上雖然沒有髮髻，但看起來就像戴著天冠。他們沒有男女的形相，只有一種性別（出自《起世因本經》）。 無色界天的壽命如下：空無邊處天（Akasanantyayatana）的壽命是二萬劫，識無邊處天（Vijnananantyayatana）的壽命是四萬劫，無所有處天（Akincanyayatana）的壽命是六萬劫，非想非非想處天（Naivasamjnanasamjnayatana）的壽命是八萬大劫。三界都有中途夭折的情況，只有北俱盧洲（Uttarakuru）和兜率天（Tusita）的最後身菩薩不會中夭。

【English Translation】 English version Sixteen thousand years. Calculated in human years, it is nine hundred and twenty-one billion and six million years. This is the length of one day and night in the Hot Hells. The lifespan of this hell is calculated as such, lasting sixteen thousand years. The lifespan of Mara Papiyas (lord of the sixth heaven of the desire realm) is thirty-two thousand years (from the Abhidharma-kosa, Dirgha Agama Sutra, and Abhidhamma). Lifespan can also be measured in kalpas. The lifespan of the Brahma-parisadya (one of the heavens in the first dhyana of the form realm) is half a kalpa (twenty small kalpas), with a height of half a yojana. The lifespan of the Brahma-purohita (one of the heavens in the first dhyana of the form realm) is one kalpa (forty small kalpas make one kalpa), with a height of one yojana (forty li). The lifespan of the Maha-brahman (lord of the first dhyana of the form realm) is one and a half kalpas (sixty small kalpas), with a height of one and a half yojanas. The lifespan of the Parittabha (one of the heavens in the second dhyana of the form realm) is two great kalpas (hereinafter referred to as 'great kalpas,' which include the eighty small kalpas of formation, duration, destruction, and emptiness), with a height of two yojanas (hereinafter, height increases with lifespan). The lifespan of the Apramanabha (one of the heavens in the second dhyana of the form realm) is four great kalpas, with a height of four yojanas. The lifespan of the Abhasvara (lord of the second dhyana of the form realm) is eight great kalpas, with a height of eight yojanas. The lifespan of the Parittasubha (one of the heavens in the third dhyana of the form realm) is sixteen great kalpas, with a height of sixteen yojanas. The lifespan of the Apramanasubha (one of the heavens in the third dhyana of the form realm) is thirty-two great kalpas, with a height of thirty-two yojanas. The lifespan of the Subhakrtsna (lord of the third dhyana of the form realm) is sixty-four great kalpas, with a height of sixty-four yojanas. The lifespan of the Anabhraka (one of the heavens in the fourth dhyana of the form realm) is one hundred and twenty-five great kalpas, with a height of one hundred and twenty-five yojanas (the body and lifespan of this heaven are reduced to three kalpas and three yojanas). The lifespan of the Punyaprasava (one of the heavens in the fourth dhyana of the form realm) is two hundred and fifty great kalpas, with a height of two hundred and fifty yojanas. The lifespan of both the Asanjnasattva (one of the heavens in the fourth dhyana of the form realm) and the Brhatphala (one of the heavens in the fourth dhyana of the form realm) is five hundred great kalpas, with a height of five hundred yojanas. The lifespan of the Avrha (one of the five pure abodes of the form realm) is one thousand great kalpas, with a height of one thousand yojanas. The lifespan of the Atapa (one of the five pure abodes of the form realm) is two thousand great kalpas, with a height of two thousand yojanas. The lifespan of the Sudrsa (one of the five pure abodes of the form realm) is four thousand great kalpas, with a height of four thousand yojanas. The lifespan of the Sudarshana (one of the five pure abodes of the form realm) is eight thousand great kalpas, with a height of eight thousand yojanas. The lifespan of the Akanistha (lord of the five pure abodes of the form realm) is sixteen thousand great kalpas, with a height of sixteen thousand yojanas (from the Dirghagama and Abhidhamma). The clothes worn by the Nirmatarati (fifth heaven of the desire realm) and the Paranirmita-vasavartin (sixth heaven of the desire realm) can be changed in size, weight, and appearance according to their wishes. The beings in the Asanjnasattva heaven do not wear clothes. If it is said that they wear clothes, it is no different from not wearing them. Although they have no hair knots on their heads, it looks as if they are wearing heavenly crowns. They have no male or female forms, only one gender (from the Lokaprajnapti-sastra). The lifespans of the formless realm heavens are as follows: the Akasanantyayatana (sphere of infinite space) has a lifespan of twenty thousand kalpas, the Vijnananantyayatana (sphere of infinite consciousness) has a lifespan of forty thousand kalpas, the Akincanyayatana (sphere of nothingness) has a lifespan of sixty thousand kalpas, and the Naivasamjnanasamjnayatana (sphere of neither perception nor non-perception) has a lifespan of eighty thousand great kalpas. All three realms have instances of premature death, except for the beings in Uttarakuru (Northern Kurus) and the last-bodied Bodhisattvas in Tusita (Joyful Heaven).

無想天。皆定壽命不說中夭(阿毗曇)空處定行慧行各得一萬劫。識處定慧二行各得二萬劫。上二地但有定行相倍。故唯六萬八萬(婆沙論)○諸天業報生身光者。欲界諸天以燈燭明珠等施及持戒禪定等清凈故。身常光明。色界諸天行禪離欲修火光三昧故。身常光明勝於欲界。若釋迦常光面各一丈。諸天光明大者。雖無量由旬。于丈光邊蔽而不現。四天王有四種色。紺赤黃白。欲界諸天色皆如是。如初生時見紺華則身紺色(智論)○法苑云。色界諸天以喜為食。無色界以意業為食。又云。色無色界並以禪悅法喜為食。欲界諸天福厚者。甘露盈杯百味俱至。福薄者雖有飲食常不稱心。故經云。譬如諸天共飲器食隨其福德飯色有異。上者見白。中者見黃。下者見赤。依正法念經云。夜摩已上盡色界天。貧富皆等。忉利已下報有厚薄。故經云。有薄福天患饑下剡浮人中摘酸棗食。又云。四天王天食天須陀味。園林池苑。並自然生一切味。欲界諸天食亦如此○眾生具修十善得欲界天報。修有漏十善與定相應得色界天報。復有修四空定得無色界天報(三界差別經)○四王忉利。單修上品十善得生。若夜摩天已上兼修未到定。未入根本定故(未到定亦名欲界定。其法備見止觀)夜摩此云善時。時時唱快樂故。兜率此云知足。於五欲

【現代漢語翻譯】 現代漢語譯本 無想天（無想之天）：所有在此處入定的眾生都具有固定的壽命，不會中途夭折（《阿毗曇》）。空無邊處天入定者，若修習禪定和智慧，可得一萬劫的壽命。識無邊處天入定者，若修習禪定和智慧，可得兩萬劫的壽命。以上兩地（指空無邊處天和識無邊處天）只有禪定修行，壽命成倍增長，所以分別是六萬劫和八萬劫（《婆沙論》）。 諸天因業報而生，身有光明：欲界諸天因為佈施燈燭、明珠等物，以及持戒、禪定等清凈行為，所以身體常常光明。諸天通過禪定，遠離慾望，修習火光三昧，所以身體的光明勝過欲界。如果釋迦牟尼佛的常光是面部各一丈，那麼諸天光明大的，即使有無量由旬，在佛的一丈光芒旁邊也會被遮蔽而不顯現。四天王有四種顏色：紺色、赤色、黃色、白色。欲界諸天的顏色都是這樣，比如初生時看到紺華，身體就是紺色（《智論》）。 《法苑珠林》說：諸天以喜悅為食物，無色界天以意念為食物。又說，色界和無色界天都以禪悅和法喜為食物。欲界諸天中，福報深厚者，甘露盈滿杯中，各種美味都送到面前；福報淺薄者，雖然有飲食，但常常不稱心如意。所以經中說：『譬如諸天共用一個器皿飲食，隨著各自的福德，飯的顏色也有不同，福德高的看到的是白色，中等的看到的是黃色，下等的看到的是赤色。』依據《正法念處經》所說，夜摩天以上的天界，貧富都一樣。忉利天以下的天界，福報有厚有薄。所以經中說：『有薄福的天人，因為飢餓而下到閻浮提的人間，摘酸棗來吃。』又說：『四天王天吃天須陀味，園林池苑，都是自然生長出各種美味，欲界諸天的食物也是這樣。』 眾生如果修習十善業，可以得到欲界天的果報。如果修習有漏的十善業，並且與禪定相應，可以得到色界天的果報。還有修習四空定，可以得到無色界天的果報（《三界差別經》）。 四王天和忉利天，僅僅修習上品十善就可以往生。如果夜摩天以上的天界，還需要兼修未到定，因為沒有進入根本定（未到定也叫欲界定，其修法詳見《止觀》）。夜摩天，翻譯成漢語是『善時』，因為時時歌唱快樂。兜率天，翻譯成漢語是『知足』，因為對五欲感到知足。

【English Translation】 English version The Heaven of Non-Perception (Wu Xiang Tian): All beings who enter Samadhi (Ding) here have a fixed lifespan and do not die prematurely (Abhidhamma). Those who enter Samadhi in the Heaven of Boundless Space, if they cultivate both Samadhi and wisdom, can attain a lifespan of 10,000 kalpas. Those who enter Samadhi in the Heaven of Boundless Consciousness, if they cultivate both Samadhi and wisdom, can attain a lifespan of 20,000 kalpas. The above two realms (referring to the Heaven of Boundless Space and the Heaven of Boundless Consciousness) only have Samadhi practice, and the lifespan increases exponentially, so they are 60,000 and 80,000 kalpas respectively (Mahavibhasa). The Devas (Tian) are born due to karmic retribution, and their bodies have light: The Devas of the Desire Realm (Yu Jie) often have bright bodies because of offering lamps, pearls, and other items, as well as maintaining precepts, Samadhi, and other pure behaviors. The Devas, through Samadhi, stay away from desires and cultivate the Fire Light Samadhi, so the light of their bodies surpasses that of the Desire Realm. If Shakyamuni Buddha's constant light is one zhang (a Chinese unit of measurement, approx. 3.3 meters) on each side of his face, then the light of the great Devas, even if it is immeasurable yojanas (an ancient Indian unit of distance), will be obscured and not appear next to the Buddha's one zhang of light (Mahaprajnaparamita Sastra). The Four Heavenly Kings have four colors: cyan, red, yellow, and white. The colors of the Devas in the Desire Realm are all like this, for example, if they see a cyan flower at birth, their bodies will be cyan (Mahaprajnaparamita Sastra). The 'Dharma Garden Pearl Forest' says: The Devas take joy as food, and the Devas of the Formless Realm (Wu Se Jie) take intention as food. It also says that the Devas of the Form Realm (Se Jie) and the Formless Realm all take the joy of Samadhi and the joy of Dharma as food. Among the Devas of the Desire Realm, those with deep blessings have nectar filling their cups, and all kinds of delicacies are brought before them; those with shallow blessings, although they have food, are often not satisfied. Therefore, the sutra says: 'For example, when the Devas share food from one vessel, the color of the food varies according to their respective merits. Those with high merits see white, those with medium merits see yellow, and those with low merits see red.' According to the 'Sutra on the Establishment of Right Mindfulness', the heavens above the Yama Heaven are all equal in wealth. The heavens below the Trayastrimsa Heaven have varying degrees of blessings. Therefore, the sutra says: 'There are Devas with meager blessings who, because of hunger, descend to the human world of Jambudvipa to pick sour dates to eat.' It also says: 'The Four Heavenly Kings eat the taste of the heavenly nectar, and the gardens and ponds naturally grow all kinds of delicacies, and the food of the Devas in the Desire Realm is also like this.' If beings cultivate the ten wholesome karmas, they can obtain the retribution of the Desire Realm heavens. If they cultivate the ten wholesome karmas with outflows and are in accordance with Samadhi, they can obtain the retribution of the Form Realm heavens. Furthermore, those who cultivate the Four Formless Samadhis can obtain the retribution of the Formless Realm heavens (Differentiation of the Three Realms). The Four Heavenly Kings and the Trayastrimsa Heaven can be reborn simply by cultivating the superior ten wholesome karmas. If it is the heavens above the Yama Heaven, it is also necessary to cultivate the preliminary Samadhi, because they have not entered the fundamental Samadhi (the preliminary Samadhi is also called the Desire Realm Samadhi, and its practice is detailed in 'Stopping and Contemplation'). Yama Heaven, translated into Chinese, is 'Good Time', because they sing of happiness from time to time. Tushita Heaven, translated into Chinese, is 'Contentment', because they are content with the five desires.

境生喜足故。化樂者于境變化而自樂故。他化者于自他境皆能自在化用故。已上四天悉是空居(四教儀集解)梵身天下有魔羅波旬諸宮殿(起世因本經)欲色二界中別有魔宮。其魔懷嫉。譬如石磨。磨壞功德。縱廣六千由旬。宮墻七重(樓炭經○大論。魔羅翻奪命。波旬魔王名。羅什云此翻殺者。常欲斷人慧命。涅槃疏。依于佛法而得善利。不念報恩反欲加毀。輔行魔字從石。梁武以來。謂能惱人易之為鬼。凈名經云。多是不思議解脫菩薩。應為魔王。垂裕記云。第六天上別有魔羅所居。他化天攝。即天子魔也)○大梵此云離欲。除下地繫上升色界(法華疏)梵王無別處。但于天中有高樓閣者是(具舍論)大梵是君。梵輔是臣。梵眾是民(法苑珠林)少光天。光明最少。無量光。光明勝前。光音天。無覺觀語言。以光當語。又此天語時口出凈光。少凈天。離喜受樂為凈。未及上位為少。無量凈天。清凈勝前。遍凈天。清凈周遍無有過患。無雲天下三禪皆依云住。至此四禪方是空居(楞嚴作福生天)福生天。有勝福力者生(楞嚴作福愛天)無想天。外道所居。但受一期心想不行。受五百劫無心之報。報畢必起邪見來生地獄。廣果天。果報最勝。無雲福生。廣果。此三天凡夫住處。修上品十善修禪者得生無煩天。無見思煩

【現代漢語翻譯】 現代漢語譯本 『境生喜足故』：因為他們對所處的境界感到喜悅和滿足。 『化樂者于境變化而自樂故』：化樂天的人能夠隨心所欲地變化境界，並從中獲得快樂。 『他化者于自他境皆能自在化用故』：他化自在天的人，無論在自己的境界還是他人的境界，都能自由自在地變化和使用。 以上四天（指四王天、忉利天、夜摩天、兜率天）都是空居天。（出自《四教儀集解》） 梵身天下有魔羅（Mara，意為『奪命者』或『殺者』，常欲斷人慧命）波旬（Papiyas，魔王名）諸宮殿。（出自《起世因本經》） 欲界和色界中，分別有魔宮。這些魔懷有嫉妒之心，就像石磨一樣，磨損破壞功德。魔宮縱橫六千由旬，宮墻有七重。（出自《樓炭經》和《大智度論》。鳩摩羅什說，魔羅翻譯為『殺者』，常常想要斷絕人的智慧之命。《涅槃經疏》說，有些人依靠佛法獲得利益，卻不念報恩，反而想要加以毀壞。《輔行記》說，『魔』字從『石』。梁武帝以來，認為能惱亂人，就改寫為『鬼』。《維摩詰經》說，很多不可思議解脫的菩薩，應化為魔王。《垂裕記》說，第六天上別有魔羅居住的地方，屬於他化自在天所管轄，也就是天子魔。） 大梵天，這裡的意思是『離欲』，除去下層境界的束縛而上升。（出自《法華經疏》） 大梵天王沒有特別的住所，只是在天界中有高樓閣的地方。（出自《俱舍論》） 大梵天是君主，梵輔天是臣子，梵眾天是百姓。（出自《法苑珠林》） 少光天：光明最少。 無量光天：光明勝過前者。 光音天：沒有覺觀和語言，用光來代替語言。而且，此天的人說話時，口中會發出清凈的光芒。 少凈天：離開喜悅而感受清凈的快樂，但還未達到上位境界，所以稱為『少』。 無量凈天：清凈勝過前者。 遍凈天：清凈周遍，沒有過失。 無雲天：下三禪天都依靠云而住，到了第四禪天才算是空居。（《楞嚴經》中作『福生天』） 福生天：有殊勝福力的人所生。（《楞嚴經》中作『福愛天』） 無想天：外道所居住的地方。他們只受一期的心想不行，承受五百劫沒有心念的果報。果報結束后必定生起邪見，墮入地獄。 廣果天：果報最為殊勝。 無雲天、福生天、廣果天，這三天是凡夫居住的地方。 修上品十善並修禪定的人，可以往生到無煩天。無見思煩惱。

【English Translation】 English version 'Jing sheng xi zu gu': Because they feel joy and satisfaction with the realm they are in. 'Hua le zhe yu jing bian hua er zi le gu': The people of Paranirmitavasavartin heaven can change the realm as they wish and obtain happiness from it. 'Ta hua zhe yu zi ta jing jie neng zi zai hua yong gu': The people of Paranirmitavasavartin heaven can freely change and use both their own realm and the realms of others. The above four heavens (referring to the Cāturmahārājika Heaven, Trāyastriṃśa Heaven, Yāma Heaven, and Tuṣita Heaven) are all air-dwelling heavens. (From 'Si Jiao Yi Ji Jie') In the Brahma-world, there are palaces of Mara (meaning 'taker of life' or 'killer,' who often wants to cut off people's wisdom-life) and Papiyas (the name of the demon king). (From 'Qi Shi Yin Ben Jing') In the desire realm and the form realm, there are separate demon palaces. These demons harbor jealousy, like a stone mill, grinding and destroying merit. The demon palaces are six thousand yojanas in length and width, with seven layers of palace walls. (From 'Lou Tan Jing' and 'Da Zhi Du Lun'. Kumārajīva said that Mara translates to 'killer,' who often wants to cut off people's wisdom-life. The 'Nirvana Sutra Commentary' says that some people rely on the Buddha-dharma to obtain benefits, but do not think of repaying kindness, but instead want to destroy it. The 'Fu Xing Ji' says that the character '魔' (mo, demon) comes from '石' (shi, stone). Since Emperor Wu of Liang, it has been thought that it can disturb people, so it has been changed to '鬼' (gui, ghost). The 'Vimalakirti Sutra' says that many inconceivable liberation Bodhisattvas should transform into demon kings. The 'Chui Yu Ji' says that Mara resides separately on the sixth heaven, which is governed by Paranirmitavasavartin heaven, that is, the son of heaven demon.) Mahābrahmā, here meaning 'free from desire,' removing the bondage of the lower realms and ascending. (From 'Fa Hua Jing Shu') The Great Brahma King does not have a special residence, but only in the heavens where there are high pavilions. (From 'Abhidharmakośa') The Great Brahma Heaven is the monarch, the Brahmapāriṣadya Heaven is the minister, and the Brahmapurohita Heaven is the people. (From 'Fa Yuan Zhu Lin') Parīttābha Heaven: The light is the least. Apramāṇābha Heaven: The light surpasses the former. Ābhāsvara Heaven: There is no perception or language, using light to replace language. Moreover, when people in this heaven speak, pure light emanates from their mouths. Parīttaśubha Heaven: Leaving joy and experiencing pure happiness, but not yet reaching the upper realm, so it is called 'Parītta' (small). Apramāṇaśubha Heaven: Purity surpasses the former. Śubhakṛtsna Heaven: Purity is pervasive, without fault. Anabhraka Heaven: The lower three dhyāna heavens all rely on clouds to dwell, and only in the fourth dhyāna heaven is it considered air-dwelling. (In the 'Surangama Sutra', it is 'Puṇyaprasava Heaven') Puṇyaprasava Heaven: Those who have superior merit are born. (In the 'Surangama Sutra', it is 'Puṇyābhi Heaven') Asañjñasattva Heaven: The place where heretics reside. They only receive one period of mind and thought not functioning, enduring the retribution of five hundred kalpas without thought. After the retribution ends, they will surely give rise to wrong views and fall into hell. Bṛhatphala Heaven: The retribution is the most excellent. Anabhraka Heaven, Puṇyaprasava Heaven, Bṛhatphala Heaven, these three heavens are where ordinary people reside. Those who cultivate the highest grade of the ten wholesome deeds and cultivate dhyāna can be reborn in Avṛha Heaven. No afflictions of views and thoughts.

惱雜故。無熱天。離熱惱故。善見天。定障漸微見極明徹。善現天。形色轉勝善能變化。色究竟天。色法最極是究竟處。此五天名五那含(此云不來。三果聖人居處。亦名五凈居。五不還天)○無色界。空處天者行人厭患色籠心欲出離。修觀破三種色(可見可對色。眼見色塵也。不可見可對色。聲塵味觸也。不可見不可對色。意緣法塵。即無表色也)識處天者。厭患虛空無邊。修觀舍前外空更緣內識。無所有處者。外境名空內境名心。舍此二境入無所有。非非想處者。非識處之有想。非無所有之無想。舍有無二邊而入上定也。一切天眾皆作聖言。為彼言辭同中印度。然不由學自解典言(順正理論)○殺盜淫妄業。若生人中身色憔悴無有威德。若有餘業得天中身(應是忉利)形貌減劣。寶莊嚴具光明微少。天女皆舍。余天輕笑。若與修羅戰為他所殺(正法念經)諸天命終五衰相現。一者衣服穢染。二者冠上華萎。三者兩腋汗流。四者體生臭氣。五者不樂本座(新婆沙論)○此三十二天。二唯凡住。謂大梵天王不達業因。說我能造化一切天地人物。恃此高慢。聖人不與共居。無想天唯是外道。修無想定受五百劫無心之報。受畢必起邪見墮于地獄。以故聖人不生其中。五唯聖住。謂五凈居天。凡生彼者要是進向那含。身得四

【現代漢語翻譯】 現代漢語譯本 惱雜故：指因為還有煩惱雜染的緣故。 無熱天（Atapa）：沒有熱惱的天界。因為遠離熱惱而得名。 善見天（Sudrashana）：能清楚看見的天界。因為禪定力量逐漸增強，視力變得極其明亮。 善現天（Sudrisha）：外形和顏色變得更加殊勝，並且善於變化。 色究竟天（Akanishtha）：色界的最頂端，是色法的最終歸宿。 這五天合稱五那含（Anagamin，意為『不來』）：是三果聖人居住的地方，也稱為五凈居天或五不還天。 無色界： 空無邊處天（Akasanantyayatana）：修行者厭倦了色身的束縛，想要從中解脫，因此修習觀想，破除三種色法（可見有對色，即眼所見的色塵；不可見有對色，即聲塵、味塵和觸塵；不可見無對色，即意所緣的法塵，也就是無表色）。 識無邊處天（Vijnananantyayatana）：修行者厭倦了虛空的無邊無際，修習觀想，捨棄之前的外在虛空，轉而緣于內在的識。 無所有處天（Akincanyayatana）：外在境界稱為『空』，內在境界稱為『心』。捨棄這兩種境界，進入無所有的狀態。 非想非非想處天（Naivasamjnanasamjnayatana）：既不是識無邊處天的『有想』，也不是無所有處天的『無想』。捨棄有和無兩種極端，進入更高級的禪定。 一切天眾都說聖言：他們的語言和中印度相同，但不是通過學習獲得的，而是自然理解經典語言。（出自《順正理論》） 殺盜淫妄等惡業：如果轉生到人間，身體會變得憔悴，沒有威嚴和德行。如果還有剩餘的惡業，即使得到天上的身體（應該是忉利天），形貌也會減損，寶貴的裝飾品光芒微弱，天女也會離去，其他天人也會輕視嘲笑。如果與阿修羅戰鬥，會被他們殺死。（出自《正法念經》） 諸天命終時，會出現五種衰相：一是衣服變得污穢；二是頭上的花朵枯萎；三是兩腋流汗；四是身體發出臭氣；五是不喜歡自己的座位。（出自《新婆沙論》） 這三十二天中，有兩天只有凡夫居住：即大梵天王，因為不明白業力的因果，認為自己能夠創造一切天地人物，因此心懷高慢。聖人不與他同住。 無想天只有外道居住：他們修習無想定，承受五百劫沒有心識的果報。果報結束后必定會產生邪見，墮入地獄。因此聖人不會生在那裡。 有五天只有聖人居住：即五凈居天。凡是生到那裡的人，必定是即將證得阿那含果的聖人，身得四

【English Translation】 English version 『Nao Za Gu』: It refers to the reason of having defilements and impurities. Atapa (No Heat Heaven): A heaven free from heat and affliction. It is named so because it is far from heat and affliction. Sudrashana (Good View Heaven): A heaven with clear vision. Because the power of meditation gradually increases, the vision becomes extremely clear. Sudrisha (Good Appearance Heaven): A heaven where forms and colors become more superior and transformations are skillfully performed. Akanishtha (Form's Highest Heaven): The highest point in the Realm of Form, the ultimate destination of form. These five heavens are collectively called the Five Anagamin (meaning 'non-returner'): They are the abodes of the third-stage saints, also known as the Five Pure Abodes or the Five Non-Returning Heavens. The Formless Realm: Akasanantyayatana (The Heaven of Boundless Space): Practitioners who are weary of the constraints of the physical body and wish to be liberated from it, therefore cultivate contemplation to break through the three types of form (visible and resistant form, i.e., the objects of sight; invisible and resistant form, i.e., sound, taste, and touch; invisible and non-resistant form, i.e., the objects of mind, which are non-revealing forms). Vijnananantyayatana (The Heaven of Boundless Consciousness): Practitioners who are weary of the boundlessness of space cultivate contemplation, abandoning the previous external space and turning to the internal consciousness. Akincanyayatana (The Heaven of Nothingness): The external realm is called 'emptiness,' and the internal realm is called 'mind.' Abandoning these two realms, one enters the state of nothingness. Naivasamjnanasamjnayatana (The Heaven of Neither Perception Nor Non-Perception): It is neither the 'perception' of the Heaven of Boundless Consciousness nor the 'non-perception' of the Heaven of Nothingness. Abandoning the two extremes of existence and non-existence, one enters a higher state of meditation. All the heavenly beings speak the sacred language: Their language is the same as that of Central India, but it is not acquired through learning; rather, they naturally understand the language of the scriptures. (From the Sh順正理論) Evil deeds such as killing, stealing, sexual misconduct, and lying: If reborn in the human realm, the body will become haggard, lacking in dignity and virtue. If there are remaining evil deeds, even if one obtains a heavenly body (likely in the Trayastrimsha Heaven), the appearance will be diminished, the precious ornaments will have faint light, the heavenly maidens will depart, and other heavenly beings will despise and laugh. If fighting with the Asuras, they will be killed by them. (From the Sh正法念經) When the lives of the heavenly beings come to an end, five signs of decay appear: First, their clothes become soiled; second, the flowers on their heads wither; third, sweat flows from their armpits; fourth, their bodies emit a foul odor; fifth, they dislike their seats. (From the Sh新婆沙論) Among these thirty-two heavens, two are inhabited only by ordinary beings: namely, the Great Brahma King, because he does not understand the cause and effect of karma and believes that he can create all the heavens, earth, and beings, therefore harboring arrogance. Saints do not dwell with him. The Heaven of Non-Perception is inhabited only by non-Buddhists: They cultivate the meditation of non-perception, enduring the karmic retribution of five hundred kalpas without consciousness. After the retribution ends, they will inevitably generate wrong views and fall into hell. Therefore, saints do not dwell there. Five heavens are inhabited only by saints: namely, the Five Pure Abodes. Whoever is born there is certainly a saint who is about to attain the state of Anagamin, and their body obtains four

禪發於無漏起熏禪業。或起一品乃至九品。方乃得生。凡夫無此熏禪業。故不得生。餘二十五天凡聖共住(婆沙論)。

述曰。論無色界身處。初言無處者。婆沙云。四空離形報無別處。但在欲色二界成就四空無色業者。言無身者。俱舍云。無色無身。纂云。無業果色非異熟身。楞嚴云。是四空天。身心滅盡定性現前。無業果色。孤山釋云。非業果色顯有定果色也。次言有處者。起世云。倍色究竟。有空處乃至非非想處。皆名諸天住處。華嚴云。菩薩鼻根聞無色界宮殿之香。言有身者。阿含云。舍利弗滅時。無色天淚下如春細雨。仁王經列無色天眾。中陰經云。如來至無色界中諸天禮拜。大眾部云。但無粗色非無細色。凈名疏云。若不了義教明無色界無色。若了義教明無色界有色。涅槃云。無色界色非聲聞緣覺所知。今此所明當從后義。

述曰。論天主有通別二義。通論者。魔梵欲色各有主義。釋簽云。四天王主四天下(此言巡遊賞罰為主)大論云。帝釋為二處天主(四王忉利)魔王為欲界主(居欲界頂)大梵王為三界天主。凈名疏云。帝釋是地居天主。梵王是娑婆世界主。統御大千(統御上下)天人感通傳答南山云。魔王雖欲界主。帝釋四王若行佛法魔不能制。妙樂云。梵即色主。亦三界主。魔為欲主

【現代漢語翻譯】 現代漢語譯本：禪定是從無漏的禪定業的熏習開始的。或者發起一品乃至九品禪定，才能得以往生。凡夫沒有這種熏習禪定業，所以不能往生。其餘二十五天是凡夫和聖人共同居住的地方（依據《婆沙論》）。

述曰：《論》中說無色界天沒有身體和處所。最初說『無處』，是根據《婆沙論》所說：四空天沒有形體的果報，沒有特別的處所，只是在欲界和色界成就四空定和無色定業的人才能往生。說『無身』，是根據《俱舍論》所說：無色界天沒有身體。《纂》中說：沒有業果之色，不是異熟之身。《楞嚴經》中說：這四空天，身心滅盡，定性現前，沒有業果之色。孤山解釋說：不是業果之色顯現，而是有定果之色。

其次說『有處』，是根據《起世經》所說：在色究竟天之上，有空無邊處天乃至非想非非想處天，都叫做諸天居住的處所。《華嚴經》中說：菩薩的鼻根能聞到無色界宮殿的香氣。說『有身』，是根據《阿含經》所說：舍利弗（Sariputra）滅度時，無色界天人流下的眼淚像春天的細雨。《仁王經》列舉了無色界天眾。《中陰經》說：如來（Tathagata）到無色界中，諸天都來禮拜。大眾部認為：只是沒有粗色，並非沒有細色。《凈名疏》說：如果是不了義的教法，說明無色界沒有色；如果是了義的教法，說明無色界有色。《涅槃經》說：無色界的色不是聲聞（Sravaka）和緣覺（Pratyekabuddha）所能知道的。現在這裡所說明的應當遵從后一種說法。

述曰：《論》中說天主有通義和別義兩種含義。通論來說，魔、梵天在欲界和色界各有其天主。釋簽說：四大天王（Caturmaharajakayikas）主管四大天下（這裡說的是巡遊賞罰為主）。《大論》說：帝釋天（Sakra）是兩處天的天主（四大王天和忉利天）。魔王（Mara）是欲界的天主（居住在欲界頂）。大梵天王（Mahabrahma）是三界的天主。《凈名疏》說：帝釋天是地居天的天主，梵天是娑婆世界（Saha world）的天主，統御大千世界（統御上下）。《天人感通傳答》南山說：魔王雖然是欲界的天主，但帝釋天和四大天王如果奉行佛法，魔王就不能制約。《妙樂》說：梵天是色界的天主，也是三界的天主，魔王是欲界的天主。

【English Translation】 English version: Dhyana arises from the un-leaking, perfumed dhyana karma. One may generate one to nine grades of dhyana, and then be able to be reborn there. Ordinary people do not have this perfumed dhyana karma, so they cannot be reborn there. The remaining twenty-five heavens are where ordinary people and sages live together (according to the Vibhasa).

Statement: The Treatise says that the Formless Realm heavens have no body or place. The initial statement of 'no place' is based on the Vibhasa, which says: the Four Empty Abodes have no form-body retribution and no separate place. Only those who have achieved the Four Empty Abodes and Formless Realm karma in the Desire and Form Realms can be reborn there. The statement of 'no body' is based on the Abhidharmakosa, which says: the Formless Realm has no body. The Zuan says: there is no karma-resultant form, not a Vipaka-body. The Surangama Sutra says: these are the Four Empty Heavens, where body and mind are extinguished, the nature of samadhi manifests, and there is no karma-resultant form. Gushan explains: it is not the manifestation of karma-resultant form, but rather the existence of samadhi-resultant form.

The subsequent statement of 'having a place' is based on the Agganna Sutta, which says: above the Akanistha Heaven, there are the Heaven of the Infinity of Space, up to the Heaven of Neither Perception nor Non-Perception, all of which are called the abodes of the devas. The Avatamsaka Sutra says: the nose-organ of the Bodhisattva can smell the fragrance of the palaces of the Formless Realm. The statement of 'having a body' is based on the Agama Sutra, which says: when Sariputra (Sariputra) passed away, the tears of the Formless Realm devas fell like fine spring rain. The Benevolent Kings Sutra lists the Formless Realm deva assemblies. The Intermediate Existence Sutra says: when the Tathagata (Tathagata) arrived in the Formless Realm, the devas all bowed in worship. The Mahasanghika school believes: there is only no coarse form, not no subtle form. The Vimalakirti Sutra Commentary says: if it is a teaching of incomplete meaning, it states that the Formless Realm has no form; if it is a teaching of complete meaning, it states that the Formless Realm has form. The Nirvana Sutra says: the form of the Formless Realm is not known by the Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha). What is being explained here should follow the latter meaning.

Statement: The Treatise says that the lord of the heavens has two meanings: general and specific. Generally speaking, Mara and Brahma each have their lords in the Desire and Form Realms. The Shiqian says: the Four Heavenly Kings (Caturmaharajakayikas) govern the four continents (this refers to touring and rewarding/punishing as the main duty). The Mahaprajnaparamita Sastra says: Sakra (Sakra) is the lord of two heavens (the Four Heavenly Kings Heaven and the Trayastrimsa Heaven). Mara (Mara) is the lord of the Desire Realm (residing at the peak of the Desire Realm). Mahabrahma (Mahabrahma) is the lord of the Three Realms. The Vimalakirti Sutra Commentary says: Sakra is the lord of the earth-dwelling heavens, and Brahma is the lord of the Saha world (Saha world), governing the great chiliocosm (governing above and below). The Communication between Devas and Humans by Nanshan says: although Mara is the lord of the Desire Realm, if Sakra and the Four Heavenly Kings practice the Buddha-dharma, Mara cannot control them. The Miao Le says: Brahma is the lord of the Form Realm and also the lord of the Three Realms, while Mara is the lord of the Desire Realm.

。輔行雲。梵王為三界主。余皆臣屬。別論者。於此又三初獨論梵王。文句云。梵王住禪中間。內有覺觀外有言說。得主領為王。單修禪為梵民。加四無量心為王。又云。梵王號令總上冠下。別行疏。梵即色主。名為尸棄。毗曇論云。二禪已上無語言法故不立王。禪門云。初禪有覺觀心則有語言法。主領下地眾生為便。二獨論摩醯。大論云。摩醯首羅八臂三眼騎白牛。又云。過凈居天。有十住菩薩號大自在。大千界主。灌頂經。字威靈帝。華嚴經云。大千世界主摩醯首羅。涅槃疏云。若言世界主正是摩醯首羅。輔行雲。摩醯首羅能覆大千。舉世尊之以為化本。三摩梵對論。涅槃疏云。摩醯首羅居色界頂主大千界。若法華中列世界主梵天王者。其實只領小千。經家美之故言主耳。私謂(章安判云)此是大千之中。得為大千之主。降此不得大千界有萬億梵王。此處梵王尸棄。居大千之中。故稱為主。自余諸梵所居既偏故不得為主也。今故斷之曰。摩醯處無色頂。以報勝為主。梵王居大千之中。以統御為主。

述曰。自昔談天者未知四禪四地之義。以由諸文森列不能區別耳。據因本經阿毗曇婆沙論等。皆以天名。次第豎高。相去倍遠。皆有住地。此等立義未足可憑。今依俱舍論云。梵天無別處所。但于梵輔中有高樓閣

【現代漢語翻譯】 現代漢語譯本：輔行說：『梵天（Brahmā，三界之主）是三界之主，其餘都是臣屬。』如果單獨討論，又分為三種情況。第一種是單獨討論梵天。《文句》中說：『梵天住在禪定中間，內心有覺觀，外在有言說，因為能夠主導統領所以成為王。僅僅修禪的是梵民，加上修四無量心才能成為王。』又說：『梵天的號令總能冠于上，統于下。』《別行疏》中說：『梵天是色界之主，名為尸棄（Śikhin）。』《毗曇論》中說：『二禪以上沒有語言，因此不設立王。』《禪門》中說：『初禪有覺觀之心，因此有語言，爲了方便主導地獄眾生。』第二種是單獨討論摩醯首羅（Maheśvara，大自在天）。《大論》中說：『摩醯首羅有八臂三眼，騎著白牛。』又說：『超過凈居天，有十住菩薩，號為大自在，是大千世界之主。』《灌頂經》中，他的名字是威靈帝。《華嚴經》中說：『大千世界主是摩醯首羅。』《涅槃疏》中說：『如果說世界之主，正是摩醯首羅。』輔行說：『摩醯首羅能夠覆蓋大千世界，以世尊作為他的化身根本。』第三種是摩醯首羅與梵天對比討論。《涅槃疏》中說：『摩醯首羅居住在有頂天，主宰大千世界。如果在《法華經》中列舉世界主梵天王，實際上只統領小千世界。經書爲了美化他，才說他是世界主。』我私下認為（章安判決說）：『這是在大千世界之中，才能成為大千世界之主。低於這個層次，就不能成為大千世界之主。大千世界中有萬億梵王。這裡的梵王尸棄，居住在大千世界之中，所以被稱為主。其餘的梵天所居住的地方偏僻，所以不能成為主。』現在我斷定說：摩醯首羅居住在無色界頂，憑藉果報殊勝而成為主；梵天居住在大千世界之中，憑藉統御管理而成為主。 述曰：自古以來談論天界的人，不瞭解四禪四地的含義，因為各種經文繁雜，無法區分。根據因本經、《阿毗曇》、《婆沙論》等，都以天名，次第豎立增高，相距遙遠，都有居住的地方。這些立論不足為憑。現在依據《俱舍論》說：梵天沒有特別的處所，只是在梵輔天中，有高樓閣。

【English Translation】 English version: Fuxing says: 'Brahmā (Lord of the Three Realms) is the lord of the Three Realms, and all others are his subjects.' If discussed separately, there are three situations. The first is discussing Brahmā alone. The 'Wenju' says: 'Brahmā dwells in the middle of meditation, with inner awareness and outer speech. Because he can lead and govern, he becomes a king. Those who only practice meditation are Brahmā's people, and only by adding the practice of the Four Immeasurable Minds can one become a king.' It also says: 'Brahmā's commands always crown the top and govern the bottom.' The 'Biexing Shu' says: 'Brahmā is the lord of the Realm of Form, named Śikhin.' The 'Vibhasa' says: 'Above the Second Dhyana, there is no language, so no king is established.' 'Chanmen' says: 'The First Dhyana has the mind of awareness, so there is language, for the convenience of leading beings in the lower realms.' The second is discussing Maheśvara (Great Sovereign God) alone. The 'Mahayana Treatise' says: 'Maheśvara has eight arms and three eyes, riding a white bull.' It also says: 'Beyond the Pure Abodes, there are Bodhisattvas of the Ten Stages, called the Great Sovereign, the lord of the Great Thousand World.' In the 'Consecration Sutra', his name is Emperor Weiling. The 'Avatamsaka Sutra' says: 'The lord of the Great Thousand World is Maheśvara.' The 'Nirvana Commentary' says: 'If one speaks of the lord of the world, it is precisely Maheśvara.' Fuxing says: 'Maheśvara can cover the Great Thousand World, taking the World-Honored One as the root of his transformation.' The third is discussing Maheśvara in contrast with Brahmā. The 'Nirvana Commentary' says: 'Maheśvara dwells at the summit of existence, ruling the Great Thousand World. If the Brahma Kings, lords of the world, are listed in the Lotus Sutra, they actually only govern the Small Thousand World. The scriptures beautify him, so they say he is the lord of the world.' I privately think (Zhang'an judges): 'This is within the Great Thousand World, one can become the lord of the Great Thousand World. Below this level, one cannot become the lord of the Great Thousand World. There are billions of Brahma Kings in the Great Thousand World. The Brahma King Śikhin here dwells in the Great Thousand World, so he is called the lord. The places where the other Brahmas dwell are remote, so they cannot become lords.' Now I conclude: Maheśvara dwells at the summit of the Realm of No Form, becoming the lord by virtue of the superiority of his reward; Brahmā dwells in the Great Thousand World, becoming the lord by virtue of his governance. Shu says: Since ancient times, those who have discussed the heavens have not understood the meaning of the Four Dhyanas and the Four Realms, because the various scriptures are complex and cannot be distinguished. According to the Cause Sutra, the Abhidhamma, the Vibhasa, etc., all use the names of the heavens, establishing them in a vertical order, far apart, each with a dwelling place. These theories are not sufficient to rely on. Now, according to the Abhidharmakośa, Brahmā has no special place, but only in the Brahma-pāriṣadya heaven, there are high pavilions.

者是。法苑亦云。大梵是君。梵輔是臣。梵眾是民。據此則三天同在初禪。只一地耳。若薩婆多部。以無想廣果身壽不殊。同爲一處。楞嚴經云。從福愛天有二岐路。福德圓明名廣果天。身心俱滅名無想天(二岐則是分二類耳此與薩婆義冋。同一處也)。又經云。此中復有五不還天(此中者指四禪)四禪四位天王。但有欽聞不能知見。如世間深山道場阿羅漢。世間粗人所不能見。據此則知。只一廣果稱王。而於此中具有五那含。一外道同居四禪。只一地耳。次第禪門云。佛于仁王經說十八梵。亦應有民主之異又云。四禪中有大靜王。瓔珞經。明禪禪皆有梵王。楞嚴亦云。四禪四位天王。華嚴列眾三十九位。其間欲界則天天稱王。色界則禪禪稱王。余天不列。今詳初禪既以大梵為王。而三經皆說四禪有王(仁王瓔珞楞嚴)則知光音遍凈廣果三天皆王。自余皆一臣一民之義。今故依此等大乘經旨。自初禪至四禪。立為四地云廣果為王。福愛為臣。無雲為民。五那含一外道。則寄居廣果天中。已上九天同居四禪一地也(二禪三禪例之)或以天天身壽不同。須各分處如諸小乘經論者。然梵王之與梵輔梵眾。若身若壽皆長短不齊。又廣果無想。雖五百劫。廣果則有中夭。無想定滿其報。以此論之。雖身壽不同不妨同處。亦猶閻浮

【現代漢語翻譯】 這是（經文中的觀點）。《法苑珠林》也說：『大梵天（色界初禪天的天主）是君主，梵輔天（大梵天的輔佐）是臣子，梵眾天（大梵天的子民）是百姓。』 依據這些說法，那麼初禪的三天都在同一處，只是一塊地方而已。如果按照薩婆多部（一切有部）的觀點，無想天（色界第四禪天之一）和廣果天（色界第四禪天之一）的身形壽命沒有差別，同在一處。《楞嚴經》說：『從福愛天（色界第三禪天）有兩條岔路，福德圓滿光明的叫做廣果天，身心都滅盡的叫做無想天。』（兩條岔路就是分為兩類，這與薩婆多部的觀點相同，即在同一處）。《楞嚴經》又說：『這其中還有五不還天（色界第四禪天之一）。』（這其中指的是四禪天）四禪天的四位天王，只是欽佩聽聞佛法，不能知見佛。如同世間深山道場中的阿羅漢，世間的粗俗之人所不能見到。依據這些說法，就知道只有一個廣果天稱王，而在這廣果天中具有五不還天，以及外道一同居住在四禪天中，只是一塊地方而已。《次第禪門》說：『佛在《仁王經》中說了十八梵天。』也應該有民主的差異。《次第禪門》又說：『四禪天中有大靜王。』《瓔珞經》闡明每一禪天都有梵王。《楞嚴經》也說：『四禪天有四位天王。』《華嚴經》列舉了三十九個果位，其中欲界天是天天稱王，**是禪天稱王，其餘的天沒有列舉。現在詳細考察，初禪天既然以大梵天為王，而三部經都說四禪天有天王（《仁王經》、《瓔珞經》、《楞嚴經》），那麼就知道光音天（色界第二禪天）、遍凈天（色界第三禪天）、廣果天（色界第四禪天）這三天都稱王，其餘的都是一臣一民的意義。現在姑且依據這些大乘經的宗旨，從初禪天到四禪天，立為四地，認為廣果天為王，福愛天為臣，無雲天為民，五不還天和外道，則寄居在廣果天中。以上九天同居在四禪天這一塊地方（二禪天和三禪天可以以此類推）。或者認為天天身形壽命不同，必須各自劃分處所，如同各個小乘經論所說的那樣。然而梵王與梵輔天、梵眾天，若身形若壽命都長短不齊。又廣果天和無想天，雖然都是五百劫，但廣果天有中途夭折的，無想定則圓滿其報。以此來論，雖然身形壽命不同，不妨礙同在一處，也好像閻浮提（Jambudvipa，四大部洲之一）一樣。

【English Translation】 This is (the view in the scripture). The 'Fayuan Zhulin' also says: 'Mahabrahma (the lord of the first Dhyana heaven in the Form Realm) is the monarch, Brahma-purohita (Mahabrahma's ministers) are the ministers, and Brahma-parisadya (Mahabrahma's people) are the subjects.' According to these statements, the three heavens of the first Dhyana are in the same place, just one location. If according to the Sarvastivada school's view, the form and lifespan of the Asamjnika heaven (one of the heavens in the fourth Dhyana of the Form Realm) and the Brhatphala heaven (one of the heavens in the fourth Dhyana of the Form Realm) are no different, and they are in the same place. The 'Surangama Sutra' says: 'From the Subhakrtsna heaven (the third Dhyana heaven in the Form Realm) there are two forks in the road, the one with perfect and bright merit and virtue is called the Brhatphala heaven, and the one where both body and mind are extinguished is called the Asamjnika heaven.' (Two forks in the road means dividing into two categories, which is the same as the Sarvastivada school's view, that is, in the same place). The 'Surangama Sutra' also says: 'Among these, there are also the five Suddhavasa heavens (one of the heavens in the fourth Dhyana of the Form Realm).' (Among these refers to the fourth Dhyana heaven). The four heavenly kings of the fourth Dhyana heaven only admire and hear the Dharma, but cannot know or see the Buddha. Like the Arhats in the deep mountain monasteries of the world, who cannot be seen by the vulgar people of the world. According to these statements, we know that only one Brhatphala heaven is called the king, and in this Brhatphala heaven there are the five Anagamin heavens, and the heretics also live together in the fourth Dhyana heaven, which is just one place. The 'Gradual Dhyana Gate' says: 'The Buddha said in the 'Benevolent Kings Sutra' about the eighteen Brahma heavens.' There should also be differences in democracy. The 'Gradual Dhyana Gate' also says: 'In the fourth Dhyana heaven there is the Great Still King.' The 'Garland Sutra' clarifies that every Dhyana heaven has a Brahma king. The 'Surangama Sutra' also says: 'The four Dhyana heavens have four heavenly kings.' The 'Avatamsaka Sutra' lists thirty-nine positions, among which the Desire Realm heavens are where every heaven is called a king, and ** is where the Dhyana heavens are called kings, and the rest of the heavens are not listed. Now, after detailed examination, since the first Dhyana heaven takes Mahabrahma as the king, and three sutras say that the fourth Dhyana heaven has heavenly kings (the 'Benevolent Kings Sutra', the 'Garland Sutra', and the 'Surangama Sutra'), then we know that the Abhasvara heaven (the second Dhyana heaven in the Form Realm), the Subhakrtsna heaven (the third Dhyana heaven in the Form Realm), and the Brhatphala heaven (the fourth Dhyana heaven in the Form Realm) are all called kings, and the rest are all in the meaning of a minister and a subject. Now, let us temporarily follow the tenets of these Mahayana sutras, and from the first Dhyana heaven to the fourth Dhyana heaven, establish four lands, considering the Brhatphala heaven as the king, the Subhakrtsna heaven as the minister, the Anabhraka heaven as the people, and the five Anagamin heavens and the heretics, then reside in the Brhatphala heaven. The above nine heavens live together in the fourth Dhyana heaven in one place (the second Dhyana heaven and the third Dhyana heaven can be inferred by analogy). Or it is thought that the forms and lifespans of the heavens are different, and they must be divided into separate places, as the various Hinayana sutras and treatises say. However, the forms and lifespans of Mahabrahma, Brahma-purohita, and Brahma-parisadya are all different in length. Also, although the Brhatphala heaven and the Asamjnika heaven are both five hundred kalpas, the Brhatphala heaven has premature death, while the Asamjnika heaven fulfills its retribution. Based on this, although the forms and lifespans are different, it does not prevent them from being in the same place, just like Jambudvipa (one of the four continents).

之人有壽有夭也。又華嚴謂諸天王皆十地菩薩者。此等皆是權來引實。在於天中化諸實報之天。使求脫天業故得稱王。若謂王者夐居一處。與余天隔異。則將焉用彼王。余天何所依仰。不作此論。豈不大乖引實之義。或謂二禪已上無語言法(阿毗曇云)何以為化者。然光音既以光為語。則知上地諸天威儀進止無非言教。以是義推無不可者。

佛祖統紀卷第三十一(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十二

宋景定四明東湖沙門志磐撰

世界名體志第十五之二

東土震旦地裡圖

區域之興帝嚳九州(冀兗青徐揚荊豫梁雍)舜十二州(以冀州土闊增置並幽營三州)夏禹平水土分別九州。周大封建。蓋千八百國。春秋之世見於經傳者。百二十有四國。下至戰國七雄並而為秦。懲周封建之弊罷侯置守。分天下為三十六郡。及南平百越。又置閩中南海桂林象四郡。兩漢以十三州統治(漢武帝置十三部刺史)晉為十九州。唐為十道。后又為十五。採訪使凡郡府三百二十有八。縣千五百七十有三。宋朝元豐頒行。李德芻等所撰九域志。分為二十三路(見於圖)郡凡二百九十有五。縣千一百三十有一。化外羈縻之州不與焉。

漢盛時。四履之地。

【現代漢語翻譯】 現代漢語譯本： 人的壽命有長有短。《華嚴經》中說諸天王都是十地菩薩，這些都是爲了方便引導而示現的真實情況。這些菩薩在天界中教化那些處於實報莊嚴土的天人，使他們尋求脫離天界業報的方法，所以才被稱為天王。如果說天王高高在上，與其餘天人隔絕，那麼要這個天王有什麼用呢？其餘天人又依靠什麼呢？如果不這樣理解，豈不是大大違背了引導真實的意義？或者有人說，二禪以上沒有語言（根據《阿毗曇》的說法），如何進行教化呢？然而，光音天以光作為語言，由此可知，更高層次的天界諸天的威儀舉止，無一不是言語教誨。用這個道理來推斷，沒有什麼是不可以的。

《佛祖統紀》卷第三十一（完） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第三十二

宋朝景定年間四明東湖沙門志磐撰

世界名體志第十五之二

東土震旦（中國的古稱）地裡圖

區域的興起：帝嚳（中國傳說中的帝王）劃分九州（冀、兗、青、徐、揚、荊、豫、梁、雍），舜（中國傳說中的帝王）劃分十二州（因為冀州土地寬廣，增設並、幽、營三州），夏禹（中國傳說中的帝王）治理水土，分別九州。周朝大封諸侯，大約有一千八百個國家。春秋時代見於經傳記載的，有一百二十四個國家。到了戰國時代，七雄兼併為秦國。秦朝吸取周朝分封制的弊端，廢除分封諸侯，設定郡守，將天下分為三十六郡。等到平定南方的百越后，又設定閩中、南海、桂林、象四郡。兩漢時期以十三州進行統治（漢武帝設定十三部刺史）。晉朝分為十九州。唐朝分為十道，後來又分為十五道。採訪使管轄的郡府共有三百二十八個，縣有一千五百七十三個。宋朝元豐年間頒行李德芻等人所撰寫的《九域志》，將全國分為二十三路（見於地圖），郡共有二百九十五個，縣有一千一百三十一個。化外歸附的州不包括在內。

漢朝鼎盛時期，有四履（指四方邊境）之地。

【English Translation】 English version: People have lifespans that are either long or short. Furthermore, the Avatamsaka Sutra says that all the heavenly kings are Bodhisattvas of the Tenth Ground (Dashabhumi). All of these are expedient means to lead to the truth. They transform the beings in the heavens of actual reward (Skt: Sambhogakaya), causing them to seek liberation from the karma of the heavens, and therefore they are called kings. If it is said that the kings dwell aloof in one place, separated from the other heavenly beings, then what use would there be for those kings? What would the other heavenly beings rely on? If we do not make this argument, wouldn't it greatly contradict the meaning of leading to the truth? Or someone might say that above the Second Dhyana (Second Jhana) there is no language (according to the Abhidhamma), so how can there be transformation? However, the Heaven of Streaming Radiance (Abhasvara) uses light as language, so it is known that the demeanor and movements of the deities in the higher realms are all verbal teachings. Using this principle to infer, there is nothing that is not possible.

Comprehensive Record of the Buddhas and Patriarchs, Scroll 31 (End) Taisho Tripitaka, Volume 49, No. 2035, Comprehensive Record of the Buddhas and Patriarchs

Comprehensive Record of the Buddhas and Patriarchs, Scroll 32

Composed by Shramana Zhipan of Donghu, Siming, during the Jingding period of the Song Dynasty

Treatise on the Names and Entities of the World, Part 2 of 15

Map of the Geography of the Eastern Land of Zhendan (Ancient name for China)

The rise of regions: Emperor Ku (legendary Chinese emperor) divided the land into nine provinces (Ji, Yan, Qing, Xu, Yang, Jing, Yu, Liang, Yong); Emperor Shun (legendary Chinese emperor) divided it into twelve provinces (because the land of Ji province was vast, he added the three provinces of Bing, You, and Ying); Yu of the Xia Dynasty (legendary Chinese emperor) regulated the waters and lands, dividing them into nine provinces. The Zhou Dynasty greatly enfeoffed lords, resulting in approximately one thousand eight hundred states. During the Spring and Autumn period, one hundred and twenty-four states are mentioned in the classics and commentaries. By the Warring States period, the seven powers merged into the Qin state. The Qin Dynasty learned from the drawbacks of the Zhou Dynasty's enfeoffment system, abolished the enfeoffment of lords, and established commanderies and governors, dividing the land into thirty-six commanderies. After pacifying the Baiyue in the south, it established the four commanderies of Minzhong, Nanhai, Guilin, and Xiang. The two Han Dynasties governed with thirteen provinces (Emperor Wu of the Han Dynasty established thirteen inspectorates). The Jin Dynasty divided the land into nineteen provinces. The Tang Dynasty divided it into ten circuits, and later into fifteen. The investigating commissioners governed a total of three hundred and twenty-eight prefectures and one thousand five hundred and seventy-three counties. During the Yuanfeng period of the Song Dynasty, the Jiuyu Zhi (Gazetteer of the Nine Regions) compiled by Li Dechu and others was promulgated, dividing the country into twenty-three circuits (as seen on the map), with a total of two hundred and ninety-five prefectures and one thousand one hundred and thirty-one counties. The tributary states outside the borders are not included.

During the height of the Han Dynasty, there were four lv (referring to the four borders) of land.

東樂浪。西敦煌。南日南。北雁門。東西九千里。南北萬三千里。

古長城。戰國時趙筑之。自代並陰山至高闕(二州名)以備胡。燕亦筑媯州之北至遼東。秦始皇令蒙恬筑長城。起臨洮入高麗。

四瀆。河出積石。江出岷山(松州嘉誠縣)淮出桐柏(唐州)濟出王屋山(孟州今河陽府)。

三江。自豫章而下入彭䗍。而東至海為南江。自蜀岷山至九江彭䗍。以入海為中江。自幡冢導漾東流為漢過三澨。大別以入于江匯于彭䗍。以入海為北江。自彭䗍以上為二。自夏口以上為三。下而至於秣陵京口以入海。則不復三矣。

九河。鬲津徒駭。在今瀛州鉤槃。太史胡蘇。在今滄州馬頰在今濟州。覆釜簡潔漫不可考。當在東光成平鬲縣之間。以漢許商之言考之。徒駭最北。鬲津最南。蓋徒駭是河之本道。東出分為八。齊小白塞之為一。今河間弓高以東。平原鬲津往往有其遺處。蓋塞其八枝。並歸於徒駭也(九域志)。

五嶽。中嶽嵩山。在洛州(西京)東嶽泰山。在兗州。南嶽衡山。在潭州。西嶽華山。在華州。北嶽常山。在真定府。

東夷。初周武王封箕子于朝鮮。漢滅之置玄菟郡○夫余國。在玄菟北千里。本濊地○高句麗。其始王朱蒙。出自夫余居升骨城。號高句麗。因以高為氏

【現代漢語翻譯】 現代漢語譯本 東樂浪（地名）。西敦煌（地名）。南日南（地名）。北雁門（地名）。東西九千里。南北一萬三千里。

古長城。戰國時趙國修築。從代地並沿陰山到高闕（二州名），用來防備胡人。燕國也修築從媯州北部到遼東的長城。秦始皇命令蒙恬修築長城。從臨洮起始進入高麗。

四瀆（古代對四條大河的稱謂）。黃河發源于積石山。長江發源于岷山（松州嘉誠縣）。淮河發源于桐柏山（唐州）。濟水發源于王屋山（孟州，今河陽府）。

三江。從豫章（今江西省南昌市）以下流入彭蠡（今鄱陽湖），向東到海為南江。從蜀地岷山到九江彭蠡，流入海為中江。從幡冢引導漾水東流為漢水，流過三澨，在大別山匯入長江，匯于彭蠡，流入海為北江。從彭蠡以上分為兩條江。從夏口（今湖北省武漢市）以上分為三條江。向下到秣陵（今江蘇省南京市）、京口（今江蘇省鎮江市）流入海，就不再是三條江了。

九河。鬲津、徒駭，在今天的瀛州，鉤槃、太史、胡蘇，在今天的滄州，馬頰在今天的濟州，覆釜、簡潔，漫漶不可考，應當在東光、成平、鬲縣之間。以漢代許商的話來考察，徒駭在最北邊，鬲津在最南邊。大概徒駭是黃河的原本河道，向東流出分為八條支流，齊桓公堵塞了其中的七條，成為一條。現在河間弓高以東，平原鬲津一帶往往有其遺蹟。大概是堵塞了它的八條支流，全部歸於徒駭（《九域志》）。

五嶽。中嶽嵩山，在洛州（西京）。東嶽泰山，在兗州。南嶽衡山，在潭州。西嶽華山，在華州。北嶽恒山，在真定府。

東夷。當初周武王封箕子于朝鮮。漢朝滅亡朝鮮後設置玄菟郡。夫余國，在玄菟郡北一千里，原本是濊人的地方。高句麗，它的始祖王朱蒙，出自夫余，居住在升骨城，號稱高句麗，因此以高為姓。

【English Translation】 English version East Lelang (place name). West Dunhuang (place name). South Rinan (place name). North Yanmen (place name). Nine thousand li from east to west. Thirteen thousand li from north to south.

The ancient Great Wall. Built by the state of Zhao during the Warring States period. It started from Dai and ran along Yinshan Mountain to Gaoque (names of two prefectures) to defend against the Hu people. The state of Yan also built a Great Wall from the north of Guizhou to Liaodong. Qin Shi Huang ordered Meng Tian to build the Great Wall, starting from Lintao and entering Goryeo.

The Four Rivers. The Yellow River originates from Jishi Mountain. The Yangtze River originates from Minshan Mountain (Jiacheng County, Songzhou). The Huai River originates from Tongbai Mountain (Tangzhou). The Ji River originates from Wangwu Mountain (Mengzhou, now Heyang Prefecture).

The Three Rivers. From Yuzhang (now Nanchang, Jiangxi Province) downstream into Pengli (now Poyang Lake), eastward to the sea is the South River. From Minshan Mountain in Shu to Jiujiang Pengli, flowing into the sea is the Middle River. From Fanzhong guiding the Yang River eastward to become the Han River, flowing through San Shi, converging into the Yangtze River at Dabie Mountain, converging at Pengli, and flowing into the sea is the North River. Above Pengli, it is divided into two rivers. Above Xia Kou (now Wuhan, Hubei Province), it is divided into three rivers. Downstream to Moling (now Nanjing, Jiangsu Province) and Jingkou (now Zhenjiang, Jiangsu Province) flowing into the sea, it is no longer three rivers.

The Nine Rivers. Gejin and Tuhai are in present-day Yingzhou. Goupan, Taishi, and Husu are in present-day Cangzhou. Majia is in present-day Jizhou. Fufu and Jianjie are obscure and cannot be verified, and should be between Dongguang, Chengping, and Ge counties. According to Xu Shang of the Han Dynasty, Tuhai is the northernmost and Gejin is the southernmost. Probably Tuhai is the original course of the Yellow River, flowing eastward and dividing into eight tributaries. Duke Huan of Qi blocked seven of them, making it one. Now east of Gaogao in Hejian, and in the plains of Gejin, there are often traces of it. Probably its eight tributaries were blocked and all returned to Tuhai (Jiuyu Zhi).

The Five Sacred Mountains. Mount Song, the Central Mountain, is in Luozhou (Western Capital). Mount Tai, the Eastern Mountain, is in Yanzhou. Mount Heng, the Southern Mountain, is in Tanzhou. Mount Hua, the Western Mountain, is in Huazhou. Mount Heng, the Northern Mountain, is in Zhengding Prefecture.

The Eastern Yi. Initially, King Wu of Zhou enfeoffed Jizi in Joseon. The Han Dynasty destroyed Joseon and established Xuantu Commandery. The Fuyu Kingdom is located one thousand li north of Xuantu Commandery and was originally the land of the Yemaek people. Goguryeo, its founding king Jumong, came from Fuyu and resided in Seunggol Fortress, calling himself Goguryeo, hence taking Go as his surname.

。在遼東千里。南接朝鮮濊貊。東接沃沮。北接夫余。人皆隨山而居○三韓者。一馬韓。在西五十四國。北接樂浪。南接倭國。二辰韓。在東十二國。北接濊貊。亦曰秦韓。言秦人避役適韓國。三辨韓。在辰韓之南十二國。南接倭。馬韓最大。盡王三韓之地。○新羅辰韓種也。在高麗東南居漢樂浪。地多山險。文字甲兵同於中國。○百濟。馬韓之屬國。于帶方故地。初以百家濟故名。東接新羅。句麗。西南俱限大海。有僧尼寺塔。愛墳史頗解屬文○挹婁。古肅慎國。在夫余東北千餘里。其北不知所極。人多勇力。矢用楛(音戶)青石為鏃。土氣極寒常穴居○遼東郡。大遼水出塞外南入海。行千二百里。遼西令支縣有孤竹城。故伯夷國○倭國。在百濟新羅東南。水陸三千里。依山島而居。漢魏譯通中國者三十餘國。皆稱王。大倭王居邪摩堆。其地在會稽東。俗皆文身。自云太伯之後。自倭國東千里名拘奴國。南四千里名朱儒國。人長三四尺。自朱儒東南行船一年。至裸國黑齒國。倭國始於百濟求得佛經。隋大業十三年遣使朝貢。兼沙門數十人來學佛法○流求國居海島。當建安郡東。水行五日而至。煬帝遣陳棱至其國。虜男女載軍實而還○蝦蛦。唐太宗時倭國遣使。偕蝦蛦人來朝。高宗平高麗。倭國遣使來賀。始改日本。

【現代漢語翻譯】 現代漢語譯本：遼東千里之地，南邊連線著朝鮮和濊貊（古代東北地區的民族），東邊連線著沃沮（古代東北地區的國家），北邊連線著夫余（古代東北地區的國家）。那裡的人們都依山而居。 三韓指的是：一、馬韓（古代朝鮮半島南部的部落聯盟），位於西部，包括五十四個國家，北邊連線著樂浪（漢朝在朝鮮半島設定的郡），南邊連線著倭國（古代日本）。二、辰韓（古代朝鮮半島東南部的部落聯盟），位於東部，包括十二個國家，北邊連線著濊貊，也叫秦韓，據說是因為秦朝人爲了躲避勞役而遷徙到韓國。三、辨韓（古代朝鮮半島南部的部落聯盟），位於辰韓的南部，包括十二個國家，南邊連線著倭國。馬韓是其中最大的，統治著整個三韓的土地。 新羅（古代朝鮮半島的國家）是辰韓的後裔，位於高麗（古代朝鮮半島的國家）的東南方，佔據著漢朝樂浪郡的土地，那裡多山地險峻。文字和甲兵與中國相同。 百濟（古代朝鮮半島的國家）是馬韓的屬國，位於帶方郡（漢朝在朝鮮半島設定的郡）的故地，最初因為百家渡海而來而得名。東邊連線著新羅和句麗（古代東北地區的國家），西南兩面都被大海環繞。有僧侶、尼姑、寺廟和佛塔，喜愛墳墓，史書頗能理解屬文。 挹婁（古代東北地區的民族），就是古代的肅慎國，位於夫余的東北方一千多里，它的北部邊界無法確定。那裡的人們大多勇敢有力，箭矢用楛木（一種樹木）製作，用青石做箭頭，氣候極其寒冷，常常居住在洞穴里。 遼東郡（古代的郡名），大遼水從塞外流出，向南流入大海，流經一千二百里。遼西郡的令支縣有孤竹城，是古代伯夷（商朝末年的賢人）的國家。 倭國位於百濟和新羅的東南方，水路和陸路有三千里。人們依山傍海居住在島嶼上。漢朝和魏朝時，與中國有翻譯往來的有三十多個國家，都自稱為王。大倭王居住在邪摩堆。那個地方在會稽（古代地名，今浙江紹興）的東邊。當地的風俗是人們都在身上刺花紋，自稱是太伯（周朝的祖先）的後代。從倭國向東一千里叫做拘奴國，向南四千里叫做朱儒國，那裡的人身高三四尺。從朱儒國向東南方向航行一年，可以到達裸國和黑齒國。倭國最初從百濟求得佛經。隋朝大業十三年，派遣使者來朝貢，同時還有幾十個沙門（出家修行的佛教徒）來學習佛法。 流求國居住在海島上，位於建安郡（古代的郡名）的東邊，航行五天可以到達。隋煬帝派遣陳棱到達那個國家，俘虜了男女，裝載著軍用物資而返回。 蝦蛦（古代對日本人的稱呼）。唐太宗時期，倭國派遣使者，和蝦蛦人一起來朝見。唐高宗平定高麗后，倭國派遣使者來祝賀，開始改名為日本。

【English Translation】 English version: Liaodong extended for a thousand li, bordering Joseon (ancient Korean kingdom) and the Yemaek (ancient Northeast Asian people) to the south, Okjeo (ancient Northeast Asian kingdom) to the east, and Buyeo (ancient Northeast Asian kingdom) to the north. The people there all lived by the mountains. The Three Han referred to: First, Mahan (ancient tribal confederacy in southern Korean peninsula), located in the west, consisting of fifty-four states, bordering Lelang (Han dynasty commandery in Korean peninsula) to the north and Wa (ancient Japan) to the south. Second, Jinhan (ancient tribal confederacy in southeastern Korean peninsula), located in the east, consisting of twelve states, bordering Yemaek to the north, also called Qinhan, said to be because people from the Qin dynasty migrated to Korea to avoid labor service. Third, Byeonhan (ancient tribal confederacy in southern Korean peninsula), located south of Jinhan, consisting of twelve states, bordering Wa to the south. Mahan was the largest, ruling over the entire land of the Three Han. Silla (ancient Korean kingdom) was a descendant of Jinhan, located southeast of Goguryeo (ancient Northeast Asian kingdom), occupying the land of the Han dynasty's Lelang commandery, which was mostly mountainous and dangerous. The writing system and armor were the same as those of China. Baekje (ancient Korean kingdom) was a vassal state of Mahan, located in the former territory of the Daifang commandery (Han dynasty commandery in Korean peninsula), initially named because a hundred families crossed the sea. It bordered Silla and Goguryeo to the east, and was surrounded by the sea to the southwest. There were monks, nuns, temples, and pagodas, and they loved tombs and were quite adept at writing history. Yilou (ancient Northeast Asian people), also known as the ancient Sushen, was located more than a thousand li northeast of Buyeo, and its northern border was unknown. The people there were mostly brave and strong, using arrows made of hazel wood and arrowheads made of green stone. The climate was extremely cold, and they often lived in caves. Liaodong Commandery (ancient administrative division), the Daliao River flowed from beyond the border, southward into the sea, flowing for twelve hundred li. In Lingzhi County of Liaoxi Commandery, there was the city of Guzhu, the ancient state of Boyi (a virtuous man from the end of the Shang dynasty). Wa (ancient Japan) was located southeast of Baekje and Silla, three thousand li by water and land. People lived on islands by the mountains and sea. During the Han and Wei dynasties, more than thirty states had translated communications with China, all calling themselves kings. The Great Wa King lived in Yamatai. That place was east of Kuaiji (ancient place name, present-day Shaoxing, Zhejiang). The local custom was that people tattooed their bodies, claiming to be descendants of Taibo (ancestor of the Zhou dynasty). One thousand li east of Wa was called the Kuna Kingdom, and four thousand li south was called the Dwarf Kingdom, where people were three or four chi tall. Sailing southeast from the Dwarf Kingdom for a year, one could reach the Naked Kingdom and the Black Teeth Kingdom. Wa initially obtained Buddhist scriptures from Baekje. In the thirteenth year of the Daye era of the Sui dynasty, they sent envoys to pay tribute, along with dozens of Shamen (Buddhist monks) to study Buddhism. Liukiu (ancient reference to Taiwan or Ryukyu Islands) lived on islands, located east of Jian'an Commandery (ancient administrative division), reachable by sailing for five days. Emperor Yang of the Sui dynasty sent Chen Leng to that country, capturing men and women and returning with military supplies. Hayi (ancient term for Japanese people). During the reign of Emperor Taizong of the Tang dynasty, Wa sent envoys, along with Hayi people, to pay tribute. After Emperor Gaozong of the Tang dynasty pacified Goguryeo, Wa sent envoys to congratulate him and began to change its name to Japan.

言其國在東近日所出也○扶桑國。在東海中。齊永元初。僧慧深來建康。言其國在大漢東三萬里。宋大明五年罽賓國沙門。至其國傳佛法。

北狄。周有山戎玁狁。秦漢有匈奴。桓靈時有鮮卑。後魏蠕蠕(音軟)西魏突厥。唐回紇。皆匈奴故地。唐契丹居松漠間。至宋朝益盛稱大遼。後有女真稱大金。韃靼稱蒙古○西羌。三代為患。至秦漢逐之河塞之外。漢宣帝時趙充國。破先零(音憐)置金城。屬國以處降羌。東漢屢為患。段颎擊破之。魏晉多亂關隴。永嘉後有谷渾。唐初吐蕃並吐谷渾黨項諸羌。遂為強國○海南諸國。扶南。丹丹。交趾。真臘。故臨。大食。白達。大秦。盧眉。勿斯里(島夷雜記)宋朝來貢者。占城。三佛齊。勃尼。阇婆。注輦。丹流眉蒲端。

煬帝時。西域諸蕃多至張掖。與中國交市。帝令裴矩掌其事。撰西域圖記云。發自敦煌至於西海凡為三道北道從伊吾經蒲類海。鐵勒部。突厥。可汗(音克寒北虜主之號)庭。度北流河水。至拂菻國。達于西海。其中道。從高昌。焉耆。龜茲。疏勒。度蔥嶺。鏺汗。蘇勒沙那。康國。曹國。何國。大小安國。穆國。至波斯。達于西海。其南道。從鄯善。于闐。朱俱波。喝盤陀。度蔥嶺。經護密。吐火羅。挹[怡-臺+(日/工)]。帆延。漕國

【現代漢語翻譯】 現代漢語譯本： 說到扶桑國，位於東方，是近日太陽升起的地方。扶桑國在東海之中。齊永元初年，僧人慧深來到建康，說扶桑國在大漢以東三萬里。宋大明五年，罽賓國（Kashmir）的沙門（釋迦僧侶）到達該國，傳播佛法。

北狄，周朝時有山戎、玁狁。秦漢時有匈奴。桓靈時有鮮卑。後魏有蠕蠕（音ruǎn），西魏有突厥。唐朝有回紇，都是匈奴的故地。唐朝的契丹居住在松漠之間，到宋朝時更加強盛，自稱大遼。後來有女真，自稱大金。韃靼自稱蒙古。西羌，三代時是禍患，到秦漢時被驅逐到河塞之外。漢宣帝時，趙充國擊破先零（音lián），設定金城，設立屬國來安置投降的羌人。東漢時多次成為禍患，段颎擊破了他們。魏晉時期關隴一帶多有戰亂。永嘉之後有谷渾。唐朝初年，吐蕃吞併了吐谷渾、黨項等各羌，於是成為強國。海南諸國，有扶南、丹丹、交趾、真臘、故臨、大食、白達、大秦、盧眉、勿斯里（島夷雜記）。宋朝來進貢的國家有占城、三佛齊、勃泥、阇婆、注輦、丹流眉、蒲端。

隋煬帝時，西域各蕃國大多來到張掖，與中國進行貿易。煬帝命令裴矩掌管此事，撰寫《西域圖記》說，從敦煌出發到西海，總共有三條道路。北道從伊吾經過蒲類海、鐵勒部、突厥可汗（音kè hán，北虜君主之號）的庭院，渡過北流河水，到達拂菻國，到達西海。中道從高昌、焉耆、龜茲、疏勒，渡過蔥嶺，經過鏺汗、蘇勒沙那、康國、曹國、何國、大小安國、穆國，到達波斯，到達西海。南道從鄯善、于闐、朱俱波、喝盤陀，渡過蔥嶺，經過護密、吐火羅、挹[怡-臺+(日/工)]、帆延、漕國。

【English Translation】 English version: Speaking of the Fusang country, it is located in the east, where the sun rises recently. The Fusang country is in the middle of the East Sea. In the early years of Yongyuan in the Qi Dynasty, the monk Hui Shen came to Jiankang and said that the Fusang country was 30,000 li east of the Great Han. In the fifth year of Daming in the Song Dynasty, a Shramana (Shakya monk) from Jibin (Kashmir) arrived in the country to spread Buddhism.

The Northern Di, during the Zhou Dynasty, included the Shanrong and Xianyun. During the Qin and Han Dynasties, there were the Xiongnu. During the Huan and Ling periods, there were the Xianbei. During the Later Wei, there were the Rouran (pronounced ruǎn), and during the Western Wei, there were the Turks. During the Tang Dynasty, there were the Uyghurs, all of which were the old lands of the Xiongnu. The Khitans of the Tang Dynasty lived between Songmo, and became more prosperous during the Song Dynasty, calling themselves the Great Liao. Later, there were the Jurchens, calling themselves the Great Jin. The Tatars called themselves the Mongols. The Western Qiang were a scourge during the Three Dynasties, and were driven beyond the He Sai during the Qin and Han Dynasties. During the reign of Emperor Xuan of the Han Dynasty, Zhao Chongguo defeated Xianling (pronounced lián), established Jincheng, and set up a dependent state to accommodate the surrendered Qiang people. During the Eastern Han Dynasty, they repeatedly became a scourge, and Duan Jiong defeated them. During the Wei and Jin Dynasties, there were many wars in the Guanzhong area. After Yongjia, there was Guhun. In the early Tang Dynasty, Tubo annexed Tuyuhun, Dangxiang, and other Qiang peoples, and thus became a powerful country. The countries in Hainan include Funan, Dandan, Jiaozhi, Zhenla, Gulin, Dashi, Baida, Daqin, Lumei, and Wusili (Records of Island Barbarians). The countries that came to pay tribute during the Song Dynasty were Champa, Srivijaya, Brunei, Java, Chola, Danliumei, and Putuan.

During the reign of Emperor Yang of the Sui Dynasty, many foreign countries in the Western Regions came to Zhangye to trade with China. Emperor Yang ordered Pei Ju to take charge of this matter and wrote 'Records of the Western Regions', saying that there were three routes from Dunhuang to the Western Sea. The northern route passed through Iwu, Lake Barkol, the Tiele tribe, the court of the Turkic Khagan (pronounced kè hán, the title of the northern barbarian ruler), crossed the Beiliu River, and reached the Fulin country, reaching the Western Sea. The middle route passed through Gaochang, Yanqi, Kucha, Shule, crossed the Congling Mountains, passed through Wahan, Sogdiana, Kangju, Cao, He, Greater and Lesser An, and Mu, reaching Persia, reaching the Western Sea. The southern route passed through Shanshan, Khotan, Zhu Jubo, and Hepantuo, crossed the Congling Mountains, passed through Humit, Tokhara, Yip[怡-臺+(日/工)], Fan Yan, and Cao.

。至北婆羅門。達于西海。其三道諸國

<T49p0312_01.gif亦各有路。南北交通。故知伊吾。高昌。鄯善。並西域之門戶。總湊敦煌(云云)。帝由是甘心將通西域。令矩往張掖引致西蕃四十餘國(隋書裴矩傳)。

高昌。即車師前王庭(交河是也)有貪污山。夏有積雪。山北即鐵勒界也。目敦煌向其國多沙磧(七亦切)茫然無蹊徑。欲往者尋人畜骸骨而去。或聞歌哭聲。蓋魑魅所為也。商旅往來多取伊吾路(北史西域傳)。

述曰。談天地之極際者。無若佛經。其言須彌四洲。猶太倉一粟耳。至如閻浮提者。則又四洲之南境。經言。縱廣七千由旬。周圍之可得二十八萬里。以一由旬四十里。計之也。從遼東西行。出陽關逾蔥嶺。經五竺盡西海際。從南海北行出雁門。逾沙漠極。北至瀚海。縱橫皆可九萬里。而世人乏通識見。漢時四履之盛不出萬里。以故乍聞此說莫之能信。須知此方居東。天竺居中。自此方西至天竺。為四萬五千里。自天竺西向盡西海。亦四萬五千里。如此則此地為閻浮之東方。信矣。世儒謂之中國。且據此地。自論四方之中耳。儒家談地止及萬里。則不知五竺之殷盛西海之有截也。道家談天止及三境。則不知六慾四禪四空之高遠無色之

【現代漢語翻譯】 現代漢語譯本：到達北方婆羅門，直至西海。那三條道路上的各個國家，也各自有路可走，南北交通便利。因此可知伊吾（今新疆哈密），高昌（今新疆吐魯番），鄯善（今新疆若羌），都是西域的門戶，都彙集到敦煌（此處省略原文內容）。隋煬帝因此甘心想要打通西域，命令裴矩前往張掖，招引西蕃四十多個國家（出自《隋書·裴矩傳》）。 高昌，就是車師前王庭（也就是交河古城），有貪污山，夏天還有積雪。山的北面就是鐵勒的邊界。從敦煌前往高昌，大多是沙漠，茫然沒有路徑，想要去的人只能尋找人和動物的骸骨前進，或者聽到歌哭的聲音，大概是魑魅所為。商旅往來大多選擇伊吾這條路（出自《北史·西域傳》）。 總結：談論天地邊際的，沒有比佛經更廣闊的了。佛經所說的須彌山（Sumeru，佛教宇宙觀中的中心山）和四大洲（Four Continents，圍繞須彌山的四大洲），就像太倉里的一粒米。至於閻浮提（Jambudvipa，四大洲之一，我們所居住的南贍部洲），則是四大洲的南境。經書上說，東西長七千由旬（Yojana，古印度長度單位），周圍大約有二十八萬里。這是按照一由旬四十里來計算的。從遼東西行，出陽關，越過蔥嶺（Pamir Mountains），經過五竺（Panca-Indriya，古印度五大區域），直到西海邊際；從南海北行，出雁門關，越過沙漠，北至瀚海（瀚海，大沙漠），縱橫都可以達到九萬里。但是世人缺乏通達的見識，漢朝時使者的足跡最遠也不超過萬里。因此，乍一聽到這種說法，沒有人相信。要知道我們這裡位於東方，天竺（India）位於中央，從我們這裡向西到天竺，有四萬五千里，從天竺向西直到西海，也有四萬五千里。這樣說來，我們這裡是閻浮提的東方，確實如此。世俗的儒生稱這裡為中國，只不過是根據自己所處的位置，來談論四方的中心罷了。儒家談論地理只涉及萬里，所以不知道五竺的繁盛和西海的存在。道家談論天界只涉及三境，所以不知道六慾天（Six Desire Realms）、四禪天（Four Dhyana Heavens）、四空天（Four Formless Realms）的高遠和無色界（Formless Realm）的...

【English Translation】 English version: Reaching the northern Brahmana, and extending to the Western Sea. The various countries along these three routes each have their own paths, facilitating north-south transportation. Thus, it is known that Yiwu (present-day Hami, Xinjiang), Gaochang (present-day Turpan, Xinjiang), and Shanshan (present-day Ruoqiang, Xinjiang) are all gateways to the Western Regions, converging at Dunhuang (omitting the original text here). Emperor Yang of the Sui Dynasty was therefore willing to open up the Western Regions, ordering Pei Ju to go to Zhangye and attract more than forty countries of the Western Barbarians (from 'Biography of Pei Ju' in the Book of Sui). Gaochang, which is the former royal court of Cheshi (also known as Jiaohe Ancient City), has Mount Tanwu, which has snow even in summer. The north of the mountain is the border of the Tiele. From Dunhuang to Gaochang, there are mostly deserts with no clear paths. Those who want to go can only follow the skeletons of people and animals, or hear the sounds of singing and crying, probably caused by demons. Merchants mostly choose the Yiwu route (from 'History of the Northern Dynasties, Western Regions'). In conclusion: When it comes to discussing the limits of heaven and earth, nothing is broader than the Buddhist scriptures. The Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) and the Four Continents (Four Continents, surrounding Mount Sumeru) mentioned in the Buddhist scriptures are like a grain of rice in a large granary. As for Jambudvipa (Jambudvipa, one of the Four Continents, the southern continent where we live), it is the southern border of the Four Continents. The scriptures say that it is seven thousand yojanas (Yojana, an ancient Indian unit of length) in length and width, and about two hundred and eighty thousand miles in circumference. This is calculated based on forty miles per yojana. Traveling west from Liaodong, exiting Yangguan, crossing the Pamir Mountains (Pamir Mountains), passing through Panca-Indriya (Panca-Indriya, the five major regions of ancient India), and reaching the edge of the Western Sea; traveling north from the South Sea, exiting Yanmen Pass, crossing the desert, and reaching the Han Sea (Han Hai, a large desert) in the north, both horizontally and vertically can reach ninety thousand miles. However, people lack thorough knowledge, and the farthest that envoys reached during the Han Dynasty was no more than ten thousand miles. Therefore, no one believes it when they first hear this statement. It should be known that we are located in the east, and India (India) is located in the center. From here to the west to India, it is forty-five thousand miles, and from India to the west to the Western Sea, it is also forty-five thousand miles. In this way, we are the east of Jambudvipa, which is indeed the case. Secular Confucian scholars call this place China, but they are only discussing the center of the four directions based on their own location. Confucian scholars only talk about geography up to ten thousand miles, so they do not know the prosperity of Panca-Indriya and the existence of the Western Sea. Taoists only talk about the Three Realms when discussing the heavens, so they do not know the height and remoteness of the Six Desire Realms (Six Desire Realms), the Four Dhyana Heavens (Four Dhyana Heavens), the Four Formless Realms (Four Formless Realms), and the Formless Realm (Formless Realm)...

無極也。況欲知萬億須彌三千大千之天地耶。況欲知華藏世界周遍建立如帝網耶。是則談天地之極際者。非憑佛經。不足以盡其致也。

<T49p0313_01.gif

贍部洲中心名阿耨達池。在香山南大雪山北。周八百里。十地菩薩化為龍王。于中潛宅。出清冷水以給贍部。池之東面。銀牛口流出殑伽河。繞池一匝。入東南海。池之南面。金象口流出信度河。繞池一匝。入西南海。池之西面琉璃馬口流出縛芻河。繞池一匝。入西北海。池之北面。頗胝師子口流出徙多河。繞池一匝。入東北海。或曰。潛流地下出積石山為東華河源云(贍部解見前四洲九山圖。阿耨達此云無熱惱。其池四寶嚴飾。從四獸口流出其水。殑伽此雲天堂來。言來處高也。信度此云驗河。縛芻此云青河。徙多此云吟河贍部一名閻浮提)自高昌近者。曰阿耆尼國(有伽藍十數漢書曰焉耆)西南九百里曰屈支(伽藍百所。屈居勿反。舊曰龜茲。音丘慈)西南六百里曰跋錄迦(舊曰姑墨)西北六百里至凌山。蔥嶺之北原行四百里至清池。北行五百里素葉水城。西四百里千泉。南面雪山。三垂平陸。突厥來此避暑。西至呾羅私。西南白水。西南恭御城。南笯赤建。西石國西窣堵利。西北康國。南至米國。北至

【現代漢語翻譯】 現代漢語譯本： 無極啊。何況想要知道萬億須彌三千大千世界的廣大呢？何況想要知道華藏世界周遍建立如同帝釋天的因陀羅網一樣呢？這樣說來，談論天地的邊際，如果不憑藉佛經，就不足以窮盡它的奧妙了。 贍部洲（Jambudvipa，四大部洲之一）的中心叫做阿耨達池（Anavatapta，意為無熱惱池）。它位於香山之南，大雪山之北，周圍八百里。十地菩薩化身為龍王，在池中潛藏居住，流出清涼的水來供給贍部洲。池的東面，從銀牛口流出殑伽河（Ganga，即恒河），環繞池一週，流入東南海。池的南面，從金象口流出信度河（Sindhu，即印度河），環繞池一週，流入西南海。池的西面，從琉璃馬口流出縛芻河（Vaksu，即阿姆河），環繞池一週，流入西北海。池的北面，從頗胝師子口流出徙多河（Sita，即錫爾河），環繞池一週，流入東北海。有人說，（徙多河）潛流在地下，從積石山流出，是東華河的源頭。（贍部的解釋見前四洲九山圖。阿耨達，這裡譯為無熱惱。它的池子用四寶裝飾，從四種獸口流出水。殑伽，這裡譯為天堂來，意思是說它的源頭很高。信度，這裡譯為驗河。縛芻，這裡譯為青河。徙多，這裡譯為吟河。贍部，又名閻浮提。）從高昌（古代地名）附近的地方開始，叫做阿耆尼國（Agni，有伽藍十多所，《漢書》中稱為焉耆）。西南九百里叫做屈支（Kucha，有伽藍一百所）。西南六百里叫做跋錄迦（Balkh，舊稱姑墨）。西北六百里到達凌山。蔥嶺（Pamir Mountains）的北部，在平原上行走四百里到達清池。向北行走五百里是素葉水城。向西四百里是千泉。南面是雪山，三面是平坦的陸地。突厥人來這裡避暑。向西到達呾羅私（Talas）。西南是白水。西南是恭御城。南面是笯赤建。西面是石國（Chach，即塔什干）。西面是窣堵利。西北是康國（Samarkand）。南面到達米國。北面到達……

【English Translation】 English version: It is the limitless. Moreover, how can one know the vastness of the trillions of Sumerus and the three thousand great thousand worlds? Moreover, how can one know the Hua-tsang World (Avatamsaka, the Flower Ornament World) that is established everywhere like Indra's net? Thus, to discuss the boundaries of heaven and earth, one cannot fully exhaust its subtleties without relying on the Buddhist scriptures. The center of Jambudvipa (one of the four continents) is called Anavatapta Lake (meaning 'lake without heat'). It is located south of Fragrant Mountain and north of the Great Snow Mountain, with a circumference of eight hundred li. Bodhisattvas of the Tenth Ground transform into Dragon Kings and dwell hidden within it, releasing cool, clear water to supply Jambudvipa. On the east side of the lake, the Ganga River (the Ganges) flows out from the Silver Ox Mouth, encircles the lake once, and flows into the Southeast Sea. On the south side of the lake, the Sindhu River (the Indus) flows out from the Golden Elephant Mouth, encircles the lake once, and flows into the Southwest Sea. On the west side of the lake, the Vaksu River (the Amu Darya) flows out from the Lapis Lazuli Horse Mouth, encircles the lake once, and flows into the Northwest Sea. On the north side of the lake, the Sita River (the Syr Darya) flows out from the Crystal Lion Mouth, encircles the lake once, and flows into the Northeast Sea. Some say that (the Sita River) flows underground and emerges from the Jishi Mountains, becoming the source of the East Hua River. (The explanation of Jambudvipa can be found in the previous diagram of the Four Continents and Nine Mountains. Anavatapta is translated here as 'without heat'. Its lake is adorned with the four treasures, and water flows out from the mouths of the four beasts. Ganga is translated here as 'coming from heaven', meaning that its source is high. Sindhu is translated here as 'verifying river'. Vaksu is translated here as 'blue river'. Sita is translated here as 'singing river'. Jambudvipa is also called Jambu-dvipa.) Starting from the vicinity of Gaochang (an ancient place name), it is called the country of Agni (with more than ten monasteries; the Book of Han calls it Yanqi). Nine hundred li to the southwest is called Kucha (with one hundred monasteries). Six hundred li to the southwest is called Balkh (formerly called Gumo). Six hundred li to the northwest reaches Ling Mountain. North of the Pamir Mountains, traveling four hundred li on the plains reaches Qingchi. Traveling five hundred li to the north is the city of Suyab. Four hundred li to the west is Chiquan. To the south are the snow mountains, and on three sides are flat lands. The Turks come here to escape the summer heat. To the west it reaches Talas. To the southwest is Baishui. To the southwest is Gongyu City. To the south is Nuchijian. To the west is the country of Chach (Tashkent). To the west is Suduli. To the northwest is the country of Samarkand. To the south it reaches the country of Mi. To the north it reaches...

曹國。西至何國。西東安。西中安。西至西安。西南貨利○自康國西南至史國。東南入鐵門。南出至睹貨羅(即前引隋書吐火羅)東扼蔥嶺。西接波剌斯。南面雪山。北據鐵門○順縛芻河北流至怛密東。至赤鄂衍。又東至忽路摩。又東至愉漫。西南臨河至鞠和衍。又東至鑊沙。又東至珂咄羅。東接蔥嶺至拘謎陀。南至尸棄陀。渡河至達摩帝○自活國東南至闊悉多。西至縛伽浪。南至紇利健。西南忽懔。東至縛喝。北臨河。伽藍百所。人謂之小王舍

<T49p0314_01.gif城。從此西南入雪山阿至銳末陀。西南至。從縛喝南至揭職。東南入大雪山至梵衍那(有臥佛千尺。商那和修胎生九條衣尚存)東逾黑嶺至迦畢試(北面雪山伽藍百所)東入北印度境至濫波。東至健馱羅(大塔高五百尺。元魏胡太后遣使持大幡五百尺。往掛之。腳才及地)南至那揭曷(北印度境)北至烏仗那(釋種被斥王此云昔輪王之苑。僧常萬人)東至缽路羅(大雪山中)南度信度河至怛叉羅。東南至僧訶補。東南至烏剌尸。東南至迦濕彌羅(舊曰罽賓伽藍百所)東南至曷阇羅。南至磔迦。東至那仆底。東北至阇爛達。東北至屈路多。北至洛護羅。又北至末羅娑○自屈路多南至設多盧(已上並北印度)西南

【現代漢語翻譯】 現代漢語譯本 曹國：西邊到哪個國家？西邊到西安國。西南邊是貨利國。從康國西南邊到史國，東南邊進入鐵門關，南邊出去到睹貨羅國（就是前面《隋書》里提到的吐火羅國），東邊扼守蔥嶺，西邊連線波剌斯國，南邊面對雪山，北邊佔據鐵門關。順著縛芻河向北流到怛密東邊，到赤鄂衍，又向東到忽路摩，又向東到愉漫，西南邊靠近河到鞠和衍，又向東到鑊沙，又向東到珂咄羅，東邊連線蔥嶺到拘謎陀，南邊到尸棄陀，渡過河到達摩帝。從活國東南邊到闊悉多，西邊到縛伽浪，南邊到紇利健，西南邊到忽懔，東邊到縛喝，北邊靠近河。有一百所伽藍，人們稱它為小王舍城。從這裡西南邊進入雪山到達銳末陀，西南邊到達。從縛喝南邊到揭職，東南邊進入大雪山到達梵衍那（那裡有千尺高的臥佛，商那和修胎生時穿的九條衣還儲存著），向東越過黑嶺到達迦畢試（北邊面對雪山，有一百所伽藍），向東進入北印度境內到達濫波，向東到達健馱羅（那裡的大塔高五百尺，元魏胡太后派遣使者拿著五百尺的大幡去掛，幡腳才剛到地），南邊到達那揭曷（在北印度境內），北邊到達烏仗那（釋迦族的後裔被驅逐后，國王住在這裡，這裡以前是轉輪王的苑囿，常住僧人有一萬人），向東到達缽路羅（在大雪山中），向南渡過信度河到達怛叉羅，東南邊到達僧訶補，東南邊到達烏剌尸，東南邊到達迦濕彌羅（以前叫做罽賓，有一百所伽藍），東南邊到達曷阇羅，南邊到達磔迦，東邊到達那仆底，東北邊到達阇爛達，東北邊到達屈路多，北邊到達洛護羅，又向北到達末羅娑。從屈路多南邊到達設多盧（以上都是北印度境內），西南邊到達……

【English Translation】 English version Cao Country: Which country lies to its west? To the west lies Xi'an. To the southwest is Huoli. From the southwest of Kang Country to Shi Country, southeast entering the Iron Gate, south exiting to Tuhuoluo (Duhuoluo) Country (which is the Tuhuoluo mentioned in the previous 'Sui Shu'), east guarding the Congling (Pamir Mountains), west connecting to Bolasi (Persia), south facing the Snow Mountains, and north occupying the Iron Gate. Following the north flow of the Fushu River to the east of Dami, to Chi'eyan, then east to Huluma, then east to Yuman, southwest bordering the river to Juheyan, then east to Huosha, then east to Ketuoluo, east connecting to the Congling to Jumi, south to Shiqituo, crossing the river to Damodi. From the southeast of Huo Country to Kuoxida, west to Bagalang, south to Helijian, southwest to Hulin, east to Bahe, north bordering the river. There are a hundred monasteries, and people call it Little Wangshe City. From here, southwest entering the Snow Mountains to Ruimoda, southwest to. From the south of Bahe to Jiezhi, southeast entering the Great Snow Mountains to Fanyanna (where there is a reclining Buddha of a thousand feet, and the nine-piece robe worn by Shannawashu at birth still exists), east crossing the Black Ridge to Jiapishe (north facing the Snow Mountains, there are a hundred monasteries), east entering the territory of North India to Lanbo, east to Jiantuoluo (where the great stupa is five hundred feet high, and Empress Dowager Hu of the Northern Wei Dynasty sent envoys with a great banner of five hundred feet to hang it, with the foot of the banner just touching the ground), south to Najiehe (in the territory of North India), north to Wuzhangna (where the descendants of the Shakya clan were expelled, and the king lives here, which was formerly the garden of the Chakravartin king, with ten thousand monks in residence), east to Boluoluo (in the Great Snow Mountains), south crossing the Sindhu River to Taxila, southeast to Senghebu, southeast to Wulashi, southeast to Kashimira (formerly called Jibin, with a hundred monasteries), southeast to Hezhala, south to Zhejia, east to Napudi, northeast to Jialanda, northeast to Kuluduo, north to Luohuluo, and further north to Maluosuo. From the south of Kuluduo to Shetolu (all of the above are in North India), southwest to...

至波理怛(自此為中印境)東至末兔羅(鞠多度人石室盈籌之處)東北至濕伐羅。東北至窣祿那(東臨殑伽河)東度河至末底羅。北至婆羅補(此係北印)北雪山中有金氏國(女為王。夫亦為王不知政事。此國東接吐蕃。北接于闐。西接末羅婆)○自末底羅東至瞿毗霜。東南至醯呾(佛為文鱗龍王。七日說法處)南度殑伽河至毗羅剛。東南至劫比他(佛在忉利天為母說法。帝釋奉三道寶階之處)西北至曲女城。東南度殑伽河至阿逾陀東至阿那穆。東南至缽羅那。西南至拘睒彌北至鞞索迦。東北至舍衛國(城南五里給孤獨園)東南至迦毗羅衛(佛生處。凈飯王殿。摩耶夫人殿。菩薩降胎處。並建精舍。佛還本生國。時止尼俱盧伽藍。受姨母金縷袈裟。度八王子五百釋種)東北至拘尸那(娑羅林佛滅處)西南至波羅柰(鹿苑轉法輪處。近鹿苑有支那寺。國王為大唐僧眾所造。支那此云大唐)○順殑伽河東北至毗耶離(舊名毗舍離有維摩方丈)東北至弗栗恃(北印境)西北至尼波羅(其國北境即東女國。與吐蕃接。人來國命往還。率由此地。唐梵相去萬里。自古取道迂迴致成遠阻)○自毗耶離南度殑伽河至摩竭提(又名摩伽陀。中印境。王舍城在此國中。華氏城在河南岸。西南度尼連禪河。即伽耶城。城西六里。至伽耶山。

【現代漢語翻譯】 現代漢語譯本 從波理怛（Paritrā，自此為中印的邊界）向東到末兔羅（Mathura，鞠多王朝時期人們計算的石室所在地），東北到濕伐羅（Ishvara）。東北到窣祿那（Srughna，東臨殑伽河，即恒河）。向東渡過恒河到達末底羅（Matipura）。向北到婆羅補（Brahmapura，這裡是北印度）。在北方的雪山中有金氏國（女性為國王，丈夫也是國王，但不參與政事。這個國家東邊連線吐蕃，北邊連線于闐，西邊連線末羅婆）。 從末底羅向東到瞿毗霜（Govisana）。東南到醯呾（Samkasya，佛陀為文鱗龍王說法七天的地方）。向南渡過恒河到達毗羅剛（Prayaga）。東南到劫比他（Sankisa，佛陀在忉利天為母親說法，帝釋天奉獻三道寶階的地方）。西北到曲女城（Kanyakubja）。東南渡過恒河到達阿逾陀（Ayodhya）。向東到阿那穆（Anavam）。東南到缽羅那（Prayaga）。西南到拘睒彌（Kausambi）。向北到鞞索迦（Vaisakha）。東北到舍衛國（Sravasti，城南五里處有給孤獨園）。東南到迦毗羅衛（Kapilavastu，佛陀出生地，有凈飯王殿、摩耶夫人殿、菩薩降生處，並建有精舍。佛陀回到本生國時，住在尼俱盧伽藍，接受姨母的金縷袈裟，度化了八位王子和五百位釋迦族人）。東北到拘尸那（Kusinagara，娑羅雙樹林是佛陀涅槃的地方）。西南到波羅柰（Varanasi，鹿野苑是佛陀初轉法輪的地方，靠近鹿野苑有支那寺，是國王為大唐僧眾建造的，支那在這裡指大唐）。 順著恒河向東北到毗耶離（Vaisali，舊名毗舍離，有維摩詰的方丈室）。東北到弗栗恃（Vrji，北印度的邊界）。西北到尼波羅（Nepal，這個國家的北境就是東女國，與吐蕃接壤。人們來往于各國之間，大多經過這裡。唐朝和印度的距離有一萬里，自古以來取道迂迴，導致路途遙遠）。 從毗耶離向南渡過恒河到達摩竭提（Magadha，又名摩伽陀，中印度的邊界，王舍城就在這個國家中，華氏城在河南岸。西南渡過尼連禪河，就到了伽耶城（Gaya）。城西六里，到達伽耶山（Gayashisa）。

【English Translation】 English version From Paritrā (henceforth the border of Central India) east to Mathura (the place where the Gupta dynasty calculated in stone chambers), northeast to Ishvara. Northeast to Srughna (east of the Ganges River). Crossing the Ganges River eastward to Matipura. North to Brahmapura (this is North India). In the northern snowy mountains is the Kingdom of Jin (where a woman is the king, and her husband is also a king but does not participate in politics. This country is bordered by Tubo to the east, Khotan to the north, and Malava to the west). From Matipura east to Govisana. Southeast to Samkasya (where the Buddha preached to the dragon king with patterned scales for seven days). Crossing the Ganges River south to Prayaga. Southeast to Sankisa (where the Buddha preached to his mother in Trayastrimsa Heaven, and Sakra offered three jeweled stairways). Northwest to Kanyakubja. Crossing the Ganges River southeast to Ayodhya. East to Anavam. Southeast to Prayaga. Southwest to Kausambi. North to Vaisakha. Northeast to Sravasti (five miles south of the city is Jetavana Vihara). Southeast to Kapilavastu (the birthplace of the Buddha, with the palace of King Suddhodana, the palace of Queen Maya, the place where the Bodhisattva descended, and monasteries built. When the Buddha returned to his birthplace, he stayed at the Nyagrodha Monastery, received the golden-thread kasaya from his aunt, and converted eight princes and five hundred Sakya clansmen). Northeast to Kusinagara (the Sala Grove is where the Buddha entered Nirvana). Southwest to Varanasi (the Deer Park is where the Buddha first turned the Wheel of Dharma. Near the Deer Park is a Chinese temple, built by the king for the Tang Chinese monks. 'China' here refers to the Great Tang Dynasty). Following the Ganges River northeast to Vaisali (formerly known as Visala, with Vimalakirti's chamber). Northeast to Vrji (the border of North India). Northwest to Nepal (the northern border of this country is the Eastern Women's Kingdom, bordering Tubo. People travel between countries, mostly passing through here. The distance between the Tang Dynasty and India is ten thousand miles, and since ancient times, the roundabout route has led to long distances). From Vaisali, crossing the Ganges River south to Magadha (also known as Magadha, the border of Central India, with Rajagriha in this country, and Pataliputra on the south bank of the river. Southwest, crossing the Nairanjana River, you reach Gaya. Six miles west of the city is Gayashisa).

俗呼靈山。西南菩提樹。佛成道處。樹高五丈。周垣五百步。中有金剛座。千佛坐之入金剛定。雞園伽藍。無憂王建。常供千僧。那爛陀寺。五王共造。僧徒數千。並俊才高學)東至瞻波。東至揭朱祇。東度殑伽河至奔那伐(已上並中印度)東至迦摩縷(其國已歷千世。至今不信佛法。國之東境山阜連線。可兩月行入蜀西南境)南至三摩怛(東印)東北大海濱至室利羅。東南大海隅至迦摩浪。東至墮羅缽。又東至伊賞補。又東至摩訶瞻波(即此方林邑)又西南至閻摩那(此六國道阻不及往)○自三摩呾西至耽摩立底(東境濱海界溫)西北至揭羅剌。西南至烏荼(東南臨大海有城海商中止之地。南去師子國二萬里。靜夜望其國。佛牙塔寶珠光。猶如大炬)西南至恭御陀(已上東印。臨海濱。不信佛法)西南至揭棱伽(南印)西北至憍薩羅(中印國王名引正。為龍猛建伽藍。招集千僧。計工人所食鹽價。用九億金錢)南至案達羅(此下南印)南至馱那揭。西南至朱利耶南至達羅毗。南至末羅矩(南境濱海。有末刺耶山。此山之東有布呾洛迦山。山頂有池。池側有石天宮。觀自在菩薩游舍於此。有愿見者厲水登山)東南至執師子國(此非印度境。有佛牙精舍。上建表柱。置大寶珠若明星王宮側建大廚。日營萬八千僧食。食時

【現代漢語翻譯】 現代漢語譯本： 俗稱靈山（通常所說的靈鷲山）。西南方有菩提樹（Bodhi tree），是佛陀成道的地方。樹高五丈，周圍有五百步的圍墻。中間有金剛座（Vajrasana），據說有千佛曾在此入金剛定（Vajra samadhi）。雞園伽藍（Kukkutarama），由阿育王（Ashoka）建造，常年供養一千名僧人。那爛陀寺（Nalanda），由五個國王共同建造，僧侶數千人，都是俊才高學之士。向東到瞻波（Champa），再向東到揭朱祇（Kajingala），向東渡過殑伽河（Ganges River）到達奔那伐檀那（Pundravardhana）（以上都屬於中印度）。向東到迦摩縷波（Kamarupa）（這個國家已經歷經千年，至今不信奉佛法。國家的東部邊界山丘連綿，大約需要兩個月的時間才能進入蜀地的西南邊境）。向南到三摩怛吒（Samata）（東印度）。東北沿海到達室利差怛羅（Srikshetra）。東南沿海到達迦摩浪伽（Kamarupa）。向東到墮羅缽底（Dvaravati），再向東到伊賞補羅（Isanapura），再向東到摩訶瞻波（Mahachampa）（就是我們所說的林邑）。又向西南到閻摩那（Yamuna）（這六個國家道路阻隔，沒有前往）。從三摩怛吒向西到耽摩立底（Tamralipti）（東部邊界靠近海洋，氣候溫暖）。西北到揭羅剌（Ghalla）。西南到烏荼（Odra）（東南臨近大海，有一座城市是海上商人停靠的地方。向南距離師子國（Sinhala，斯里蘭卡）有兩萬里。在安靜的夜晚可以望見該國的佛牙塔（Tooth Relic Pagoda）的寶珠光芒，就像巨大的火炬）。西南到恭御陀（Kongoda）（以上是東印度，靠近海邊，不信奉佛法）。西南到揭棱伽（Kalinga）（南印度）。西北到憍薩羅（Kosala）（中印度的國王名叫引正，為龍猛（Nagarjuna）建造伽藍，招募了一千名僧人，計算工人所吃的鹽的價格，花費了九億金錢）。向南到案達羅（Andhra）（以下是南印度）。向南到馱那揭吒迦（Dhanakataka）。西南到朱利耶（Chuliya）。向南到達羅毗荼（Dravida）。向南到末羅矩吒（Malakuta）（南部邊界靠近海洋，有末刺耶山（Malaya Mountain）。這座山的東邊有布呾洛迦山（Potalaka Mountain）。山頂有一個池塘，池塘旁邊有石質的天宮，觀自在菩薩（Avalokitesvara）在此遊歷居住。有想要見到他的人，需要克服水險，攀登高山）。東南到達師子國（Sinhala，斯里蘭卡）（這裡不是印度境內，有佛牙精舍（Tooth Relic Temple），上面建有表柱，放置著巨大的寶珠，就像明星一樣。王宮旁邊建有大廚房，每天為一萬八千名僧人準備食物。在吃飯的時候

【English Translation】 English version: Commonly called Ling Shan (Vulture Peak Mountain). To the southwest is the Bodhi tree, where the Buddha attained enlightenment. The tree is five zhang (丈, a unit of length) tall, surrounded by a wall of five hundred paces. In the center is the Vajrasana (diamond throne), where it is said that a thousand Buddhas entered Vajra samadhi (diamond concentration). Kukkutarama (Chicken Garden Monastery) was built by King Ashoka, and regularly provides for a thousand monks. Nalanda Monastery was jointly built by five kings, with thousands of monks, all of whom are talented and highly learned. To the east is Champa, then further east to Kajingala, crossing the Ganges River eastward to Pundravardhana (all of the above are in Central India). To the east is Kamarupa (this country has existed for thousands of years and still does not believe in Buddhism. The eastern border of the country is connected by hills, and it takes about two months to enter the southwestern border of Shu). To the south is Samata (East India). To the northeast along the coast is Srikshetra. To the southeast along the coast is Kamarupa. To the east is Dvaravati, then further east to Isanapura, then further east to Mahachampa (which is what we call Lin-yi). Further southwest is Yamuna (these six countries are inaccessible due to road obstructions, so we did not go). From Samata westward to Tamralipti (the eastern border is near the sea, with a warm climate). Northwest to Ghalla. Southwest to Odra (southeast near the sea, there is a city where maritime merchants stop. It is 20,000 li (里, a unit of distance) south to Sinhala (Sri Lanka). On quiet nights, one can see the jewel light of the Tooth Relic Pagoda in that country, like a huge torch). Southwest to Kongoda (the above is East India, near the coast, and does not believe in Buddhism). Southwest to Kalinga (South India). Northwest to Kosala (the king of Central India is named Yin Zheng, who built a monastery for Nagarjuna, recruiting a thousand monks, and calculating the price of salt consumed by the workers, it cost 900 million gold coins). To the south is Andhra (the following is South India). To the south is Dhanakataka. Southwest to Chuliya. To the south is Dravida. To the south is Malakuta (the southern border is near the sea, there is Malaya Mountain. To the east of this mountain is Potalaka Mountain. At the top of the mountain is a pond, and next to the pond is a stone heavenly palace, where Avalokitesvara Bodhisattva travels and resides. Those who wish to see him must overcome the dangers of water and climb high mountains). Southeast to Sinhala (Sri Lanka) (this is not within India, there is a Tooth Relic Temple, with a pillar built on top, placing a large jewel like a bright star. A large kitchen is built next to the palace, preparing food for 18,000 monks every day. At mealtime

持缽來受。各還其居。自有佛教。便興此供)○自達羅毗北至恭建補(南印境有多羅樹林。其葉長廣。諸國書寫莫不採用)西北至摩訶剌。西至跋祿婆(業海煮鹽)西北至摩臘婆(五印之境。有兩國重學。西南摩臘婆。東北摩竭陀。名僧極盛。此國南至海)西北至阿吒厘○自摩臘婆西北至契吒。北至伐臘毗(已上南印)西北至補羅(自此西印)○自伐臘毗北至瞿折羅(西印)東南鄔阇衍(南印)東北至擲枳陀(南印)北至摩醯補(中印)○自瞿折羅北度信度河至信度國(西印)東度河東岸至茂羅部(西印)東北至缽伐多(北印)○自信度國西南至阿默翅(西印鄰大海)西至狼揭羅(西印大海濱)西北至波斯(北印度境)西北至怫懔(隋史拂菻)西南至海島西女國(皆女人。拂懔歲遣丈夫。偶得男不舉)○自阿默翅北至臂多勢(西印)　東北至阿荼(西印)東北至伐剌拏(西印屬迦畢試)西至稽疆那。西北出印度境至漕矩吒。北至弗栗那。東北至大雪山犀那大嶺。贍部之中斯嶺特高。下嶺至安呾羅(屬突厥)西北至闊悉多(屬突厥)西北至活國(屬突厥主管鐵門已南諸小國)從此東入蔥嶺。此嶺當贍部中。南接大雪山。北至熱海千泉西至活國。東至烏殺國。四方各數千里。崖嶺數百重。永雪風寒山阜蔥翠。故此為名。東

【現代漢語翻譯】 現代漢語譯本：持缽前來接受供養，然後各自返回住所。自然會有佛教的教義存在，這樣才能興盛這種供養。）從達羅毗荼（Dravida，南印度地區）向北到恭建補（Konkanapura，南印度的一個地方，那裡有很多多羅樹林，樹葉又長又寬，各國的書寫材料都採用這種樹葉），西北到摩訶剌（Maharashtra），西到跋祿婆（Bharukaccha，一個以煮鹽為生的地方），西北到摩臘婆（Malwa，印度五大區域之一，有兩個地方非常重視學術，西南是摩臘婆，東北是摩揭陀，名僧輩出，這個地方南邊臨海），西北到阿吒厘（Atali）。 從摩臘婆西北到契吒（Kheta），北到伐臘毗（Vallabhi，以上都是南印度地區）。西北到補羅（Pura，從這裡開始是西印度地區）。 從伐臘毗向北到瞿折羅（Gurjara，西印度），東南到鄔阇衍那（Ujjain，南印度），東北到擲枳陀（Jajhauta，南印度），北到摩醯補羅（Mahipura，中印度）。 從瞿折羅向北渡過信度河到達信度國（Sindhu，西印度），向東渡過河的東岸到達茂羅部（Maulava，西印度），東北到缽伐多（Parvata，北印度）。 從信度國西南到阿默翅（Amukachha，西印度，靠近大海），西到狼揭羅（Langala，西印度，靠近大海），西北到波斯（Persia，北印度地區），西北到怫懔（Fulin，隋朝歷史中記載的拂菻），西南到海島西女國（一個只有女人的國家，拂菻每年派遣男子前往，如果生下男孩就不要）。 從阿默翅向北到臂多勢（Bhitarsi，西印度），東北到阿荼（Atura，西印度），東北到伐剌拏（Varana，西印度，屬於迦畢試國），西到稽疆那（Kikangana）。西北出印度境到達漕矩吒（Tsaukuta），北到弗栗那（Phrigana），東北到大雪山犀那大嶺（Sina，在贍部洲中，這座山嶺特別高）。下山嶺到達安呾羅（Antara，屬於突厥），西北到闊悉多（Khosta，屬於突厥），西北到活國（Wakhan，屬於突厥，主管鐵門以南的各個小國）。從這裡向東進入蔥嶺（Pamir Mountains）。這座山嶺位於贍部洲的中心，南邊連線大雪山，北邊到熱海千泉，西邊到活國，東邊到烏殺國。四面各有數千里，懸崖山嶺重重疊疊，常年積雪，風寒刺骨，山丘蔥翠，因此得名。

【English Translation】 English version: 'Bring your bowls to receive offerings, and then each return to your dwellings. There will naturally be the teachings of Buddhism, and only then can this offering flourish.') From Dravida (South India) north to Konkanapura (a place in South India with many tala palm forests, whose leaves are long and wide, and used for writing in various countries), northwest to Maharashtra, west to Bharukaccha (a place where salt is produced by boiling seawater), northwest to Malwa (one of the five regions of India, with two places that highly value scholarship, Malwa in the southwest and Magadha in the northeast, with many famous monks, this place is bordered by the sea to the south), northwest to Atali. From Malwa northwest to Kheta, north to Vallabhi (all of the above are in South India). Northwest to Pura (from here onwards is West India). From Vallabhi north to Gurjara (West India), southeast to Ujjain (South India), northeast to Jajhauta (South India), north to Mahipura (Central India). From Gurjara north across the Sindhu River to Sindhu (West India), east across the east bank of the river to Maulava (West India), northeast to Parvata (North India). From Sindhu southwest to Amukachha (West India, near the sea), west to Langala (West India, near the sea), northwest to Persia (North India), northwest to Fulin (mentioned in the Sui Dynasty history as拂菻), southwest to the island of the Western Women's Kingdom (a country only of women,拂菻 sends men there every year, and if a boy is born, he is not raised). From Amukachha north to Bhitarsi (West India), northeast to Atura (West India), northeast to Varana (West India, belonging to Kapisa), west to Kikangana. Northwest out of India to Tsaukuta, north to Phrigana, northeast to the great snowy mountain Sina (among Jambudvipa, this mountain is particularly high). Descending the mountain to Antara (belonging to the Turks), northwest to Khosta (belonging to the Turks), northwest to Wakhan (belonging to the Turks, in charge of the small countries south of the Iron Gate). From here east into the Pamir Mountains. This mountain range is located in the center of Jambudvipa, connecting to the great snowy mountains in the south, to the hot sea and thousand springs in the north, to Wakhan in the west, and to Ushak in the east. Each side is several thousand miles long, with cliffs and mountains overlapping, perennial snow, bitter cold, and lush hills, hence the name.

至瞢健(屬突厥)北至阿利尼。東至曷羅胡○從瞢健東至訖栗瑟。東北至缽利曷。從訖栗瑟東至呬摩呾。西至缽鍔那。東南至淫薄健。東南至屈浪拏。東北至鐵帝北至尸棄陀越鐵帝大山。南至商彌。東北至波謎川(東西千里)南至缽露羅。自川登山至竭盤陀。下蔥嶺東岡至烏殺。西北至佉沙(舊名疏勒)東南至沮渠(經典極盛)東至於闐。東入沙碩至尼壤城。為東境之關。又東入大流沙。其沙隨風聚散。人多迷路。往來聚遺骸以記。東至且末。東北至樓蘭故地(即鄯善國)○印度者。天竺之正名(此云月)北背雪山。三垂大海。地形南狹如月上弦。川平地廣。周九萬里。七千余城依止其中盡三海際同一王命(唐玄奘三藏西域記)。

光明經。八萬四千城邑聚落。仁王經。十六大國五百中國十萬小國。楞嚴經。此閻浮提大國二千三百。

樓炭經。蔥河以東名為震旦。唐彥琮法師云。蔥嶺已西。並屬梵種。鐵門之左皆曰胡鄉(有指五竺為胡國。梵典為胡經。梵僧為胡僧。此類皆大誤)唐義凈三藏。于咸亨二年自番禺附舶(普潘愚今廣州)西至訶陵。次室利佛逝。次末羅瑜。次揭荼。北行十日至裸人(在蜀西南男女皆裸形)西北半行至耽摩立底(東印境海口升舶歸唐處)正西至莫訶菩提國(即摩竭提)那爛陀寺

【現代漢語翻譯】 現代漢語譯本：從瞢健（屬於突厥）向北到阿利尼。向東到曷羅胡。從瞢健向東到訖栗瑟（Krittis）。向東北到缽利曷（Parighat）。從訖栗瑟向東到呬摩呾（Himavat）。向西到缽鍔那（Patgana）。向東南到淫薄健（Yinbujian）。向東南到屈浪拏（Qulangna）。向東北到鐵帝（Tiedi），向北到尸棄陀（Shijituo）越過鐵帝大山。向南到商彌（Shangmi）。向東北到波謎川（Bomi River）（東西千里），向南到缽露羅（Boluluo）。從河邊登山到竭盤陀（Jiepantuo）。下蔥嶺（Congling Mountains）東岡到烏殺（Wusha）。向西北到佉沙（Qisha）（舊名疏勒（Shule））。向東南到沮渠（Juqu）（經典極盛）。向東到于闐（Yutian）。向東進入沙碩（Shashuo）到尼壤城（Nirang City），作為東境的關口。又向東進入大流沙（Great Shifting Sands），那裡的沙子隨風聚散，人們常常迷路，往來的人堆積遺骸作為標記。向東到且末（Qiemo）。向東北到樓蘭（Loulan）故地（即鄯善國（Shanshan Kingdom））。 印度（India），是天竺（Tianzhu）的正確名稱（這裡稱作『月』）。北部背靠雪山（Snow Mountains），三面環海。地形南邊狹窄，像上弦月。河流平緩，土地廣闊，周長九萬里，七千餘座城池依附其中，都在三海的邊緣，受同一國王的命令管轄（唐玄奘（Tang Xuanzang）《大唐西域記（Great Tang Records on the Western Regions）》）。 《光明經（Suvarnaprabhasa Sutra）》記載，有八萬四千座城邑聚落。《仁王經（Renwang Sutra）》記載，有十六大國、五百中國、十萬小國。《楞嚴經（Surangama Sutra）》記載，此閻浮提（Jambudvipa）有大國二千三百。 《樓炭經（Lou Tan Jing）》記載，蔥河（Cong River）以東稱為震旦（Zhendan）。唐朝彥琮（Yancong）法師說，蔥嶺（Pamir Mountains）以西，都屬於梵種（Brahmin）。鐵門（Iron Gate）的左邊都叫做胡鄉（Hu Country）（有人指五竺（Five Indies）為胡國，梵典（Brahma scriptures）為胡經（Hu scriptures），梵僧（Brahmin monks）為胡僧（Hu monks），這些都是大錯特錯）。唐朝義凈（Yijing）三藏（Tripitaka Master），在咸亨（Xianheng）二年從番禺（Panyu）（普潘愚（Pu Pan Yu），今廣州（Guangzhou））乘坐海船向西到達訶陵（Holing），其次是室利佛逝（Srivijaya），其次是末羅瑜（Malayur），其次是揭荼（Kedah）。向北走十天到達裸人（Naked People）（在蜀（Shu）的西南，男女都裸體）。向西北走一半的路程到達耽摩立底（Tamralipti）（東印度（East India）境內，海口，乘船回唐朝的地方）。正西到達莫訶菩提國（Mahabodhi）（即摩竭提（Magadha）），那爛陀寺（Nalanda Monastery）。

【English Translation】 English version: From Mengjian (belonging to the Tujue/Turks) north to Alini. East to Helahu. From Mengjian east to Krittis. Northeast to Parighat. From Krittis east to Himavat. West to Patgana. Southeast to Yinbujian. Southeast to Qulangna. Northeast to Tiedi, north to Shijituo, crossing the Tiedi Mountains. South to Shangmi. Northeast to the Bomi River (a thousand li east to west), south to Boluluo. From the river, climb the mountain to Jiepantuo. Descend the east ridge of the Congling Mountains to Wusha. Northwest to Qisha (formerly known as Shule). Southeast to Juqu (where the scriptures flourished). East to Yutian. East into Shashuo to Nirang City, as the gateway to the eastern border. Further east into the Great Shifting Sands, where the sand gathers and scatters with the wind, and people often get lost, with travelers piling up remains as markers. East to Qiemo. Northeast to the old site of Loulan (i.e., the Shanshan Kingdom). India is the correct name for Tianzhu (referred to here as 'Moon'). It is backed by the Snow Mountains to the north and surrounded by the sea on three sides. The terrain is narrow in the south, like a crescent moon. The rivers are flat, and the land is vast, with a circumference of 90,000 li. Over 7,000 cities and towns are dependent on it, all on the edge of the three seas, and are governed by the command of the same king (from Tang Xuanzang's 'Great Tang Records on the Western Regions'). The 'Suvarnaprabhasa Sutra' records 84,000 cities and villages. The 'Renwang Sutra' records 16 great kingdoms, 500 middle kingdoms, and 100,000 small kingdoms. The 'Surangama Sutra' records 2,300 great kingdoms in this Jambudvipa. The 'Lou Tan Jing' records that the area east of the Cong River is called Zhendan. The Tang Dynasty Master Yancong said that west of the Pamir Mountains all belong to the Brahmin race. The left side of the Iron Gate is called Hu Country (some refer to the Five Indies as Hu Country, Brahma scriptures as Hu scriptures, and Brahmin monks as Hu monks, all of which are great mistakes). The Tang Dynasty Tripitaka Master Yijing, in the second year of Xianheng, traveled by ship from Panyu (Pu Pan Yu, now Guangzhou) west to Holing, then to Srivijaya, then to Malayur, then to Kedah. Traveling north for ten days, he reached the Naked People (in the southwest of Shu, where men and women are naked). Traveling northwest for half the journey, he reached Tamralipti (in East India, a port where he boarded a ship to return to the Tang Dynasty). Directly west, he reached the Mahabodhi country (i.e., Magadha), the Nalanda Monastery.

有七十驛(又云耽摩去莫訶有十日)那爛陀禮根本塔。耆阇崛山觀疊衣處。大覺寺禮真像(即菩提道場金剛座處)。

拘尸方丈。鹿園雞嶺。遍禮聖蹟。住那爛陀十年。求經還耽摩立底。升舶過揭荼。將梵本寄佛逝。作南海寄歸傳求法高僧傳。永昌元年秋回廣府。至冬復附舶至佛逝。住三載。證聖元年回洛京譯經。

述曰。贍部一洲在西為五印度。飛行輪王之所治。是為梵天之種。東則震旦。皇王周孔之所化。是為君子之國。北為狄種。獫狁匈奴胡人之鄉。封域分殊。不為指梵為胡以自混濫。如舊稱胡跪胡經胡漢老胡。皆無稽之言不足用也。諸經言國城數不定者。古今離合不同也。如此方周千八百國。春秋七十餘國。秦七國。魏三國。晉十六國。或離或合。為國不一。要不出此一境也。又諸經華梵不同者。羅什洹河。奘師殑伽。什雲鬚彌。奘云蘇迷盧。並指什譯為訛。此說未可為定。蓋由求法沙門所問土音中邊不同古今有異。而詮其實則一也。如此方南北音轉名處名物其語各殊。又如此方同一震旦而周秦漢晉為號不同。豈當定是非於古今之際。能識此意。則華梵不同。自可心會也。

新婆沙論。南洲下至無間。共四萬由旬。上尖下闊猶如谷聚○薩婆多論。南洲下土泥五百由旬。白墡五百由旬。等活

【現代漢語翻譯】 現代漢語譯本： 從有七十驛（又說從耽摩去摩訶有十日路程）的地方出發，前往那爛陀寺（Nālandā，古印度佛教寺院）禮拜根本塔。之後前往耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）觀看疊衣處。再到大覺寺（Mahabodhi Temple）禮拜真像（即菩提道場（Bodhimanda）金剛座（Vajrāsana）處）。 前往拘尸那迦（Kuśinagara）的方丈處，以及鹿野苑（Sārnāth）和雞嶺。普遍地禮拜聖蹟。在那爛陀寺住了十年。求取佛經后返回耽摩立底。然後乘船經過揭荼（Kaṭāha）。將梵文佛經寄存在佛逝（Śrīvijaya）。寫作了《南海寄歸內法傳》和《求法高僧傳》。永昌元年秋天回到廣府。到了冬天再次乘船到達佛逝，住了三年。證聖元年回到洛京翻譯佛經。 敘述：贍部洲（Jambudvīpa）在西邊是五印度（Pañca-Sindhavaḥ）。由飛行輪王（Cakravartin）所統治，是梵天（Brahmā）的後裔。東邊則是震旦（Cīna），由皇王周公孔子所教化，是君子之國。北方是狄族，獫狁（Xiǎnyǔn）、匈奴（Xiongnu）、胡人的家鄉。封域劃分不同，不能指梵為胡以致自相混淆。像舊時稱呼的胡跪、胡經、胡漢、老胡，都是沒有根據的說法，不足採信。各種佛經所說的國城數量不定，是因為古今離合不同的緣故。比如此方周朝有一千八百國，春秋有七十餘國，秦有七國，魏有三國，晉有十六國。或離或合，為國數量不一，但終究不出這一境域。還有各種佛經的華梵用語不同，比如鳩摩羅什（Kumārajīva）翻譯的洹河，玄奘（Xuánzàng）法師翻譯為殑伽（Gaṅgā）；鳩摩羅什翻譯的須彌山（Sumeru），玄奘翻譯為蘇迷盧山（Sumeru）。都指責鳩摩羅什的翻譯是訛誤。這種說法未必可以確定。大概是因為求法沙門所問的各地語音，中邊不同，古今有異，而所詮釋的實際意義則是一樣的。比如此方南北語音轉變，名稱、處所、事物，其用語各不相同。又比如此方同是震旦，而周、秦、漢、晉的國號不同。怎麼能斷定古今的是非呢？能夠認識到這個道理，那麼華梵用語不同，自然可以心領神會。 新婆沙論（Abhidharma-mahāvibhāṣā-śāstra）說，南贍部洲（Jambudvīpa）下至無間地獄（Avīci），共有四萬由旬（Yojana）。上尖下闊，猶如谷堆。薩婆多論（Sarvāstivāda）說，南贍部洲下土有泥五百由旬，白墡五百由旬，等活地獄（Saṃjīva）。

【English Translation】 English version: Starting from the seventy relay stations (another saying is that it takes ten days from Tamra to Maha), I went to Nālandā (ancient Indian Buddhist monastery) to pay homage to the fundamental stupa. Then I went to Gṛdhrakūṭa (also known as Vulture Peak Mountain) to see the place where clothes were folded. Then I went to Mahabodhi Temple to pay homage to the true image (that is, the Vajrāsana at Bodhimanda). I went to the abbot's residence in Kuśinagara, as well as Sārnāth and Chicken Ridge. I universally paid homage to the sacred sites. I stayed in Nālandā for ten years. After seeking scriptures, I returned to Tamralipti. Then I sailed past Kaṭāha. I sent the Sanskrit scriptures to Śrīvijaya. I wrote 'A Record of the Buddhist Practices Sent Home from the Southern Sea' and 'Biographies of Eminent Monks Who Sought the Dharma'. In the autumn of the first year of Yongchang, I returned to Guangfu. In winter, I again took a ship to Śrīvijaya and stayed for three years. In the first year of Zheng Sheng, I returned to Luoyang to translate scriptures. Narration: Jambudvīpa in the west is the Five Indias (Pañca-Sindhavaḥ). It is ruled by the Cakravartin, and is the descendant of Brahmā. To the east is Cīna, which is taught by the emperors, kings, Duke Zhou, and Confucius, and is a land of gentlemen. To the north are the Di tribes, the home of the Xiǎnyǔn, Xiongnu, and Hu people. The boundaries are different, and one should not refer to Brahma as Hu, causing confusion. The old terms such as 'Hu kneeling', 'Hu scripture', 'Hu Han', and 'old Hu' are all unfounded and should not be used. The number of countries and cities mentioned in various scriptures is uncertain because of the different separations and unions in ancient and modern times. For example, during the Zhou Dynasty in this land, there were 1,800 countries, during the Spring and Autumn period there were more than 70 countries, during the Qin Dynasty there were 7 countries, during the Wei Dynasty there were 3 countries, and during the Jin Dynasty there were 16 countries. Whether separated or united, the number of countries varies, but they ultimately do not go beyond this territory. Also, the Chinese and Sanskrit terms in various scriptures are different. For example, what Kumārajīva translated as the River Huan, the Master Xuánzàng translated as the Gaṅgā; what Kumārajīva translated as Sumeru, Xuánzàng translated as Sumeru. They all accused Kumārajīva's translation of being erroneous. This statement cannot necessarily be determined. It is probably because the local pronunciations asked by the Dharma-seeking monks, the middle and the edges are different, and the ancient and modern are different, but the actual meaning of what is explained is the same. For example, in this land, the northern and southern pronunciations change, and the names, places, and things have different terms. Also, for example, in this land, it is the same Cīna, but the names of the Zhou, Qin, Han, and Jin dynasties are different. How can we determine the right and wrong of ancient and modern times? If one can recognize this principle, then the difference between Chinese and Sanskrit terms can be understood naturally. The new Abhidharma-mahāvibhāṣā-śāstra says that the southern Jambudvīpa goes down to Avīci hell, with a total of 40,000 Yojana. It is sharp at the top and wide at the bottom, like a pile of grain. The Sarvāstivāda says that the soil under the southern Jambudvīpa is 500 Yojana of mud, 500 Yojana of white clay, and the Saṃjīva hell.

至極熱七獄。共高一萬九千由旬。各廣萬由旬。無間高廣二萬由旬。阿毗曇論。等活壽五百歲。黑繩千歲。眾合二千歲。號叫四千歲。大叫八千歲。炎熱一萬六千歲。極熱半劫。無間一劫。俱舍論。等活一晝夜當四天王五百歲。次第至炎熱一晝夜當他化一萬六千歲(余獄次第對例)成實論。五無間者。一趣果無間。捨身即生彼故。二苦無間。中無樂故。三時無間。定一劫故。四命無間。中不絕故。五形無間。此獄縱廣八萬由旬。一人亦滿。多人亦滿(多論二萬由旬)。

八熱地獄圖

<T49p0316_01.gif

新婆沙論。八熱獄。一一獄有四門。一一門外有四游增。有情游彼其苦增故。地獄有情其形如人。正法念經。阿鼻苦千倍過前七大地獄。

四門十六游增<T49p0316_02.gif八寒地獄圖 一頞浮陀　二尼賴陀三阿吒吒　四阿波波五嘔喉　　六郁波羅七波頭摩　八分陀利

此八獄在鐵圍山底。仰向居止受寒凍苦(三法度經)頞浮陀壽。如憍薩羅國斛量。胡麻滿二十斛。有一丈夫滿百年取一胡麻。如是取盡。復以二十頞浮陀壽。為一泥賴陀壽。餘次第準此(起世因本經)泥犁耶此名非道。欲界最下劣故(阿

【現代漢語翻譯】 現代漢語譯本：到達極熱的七個地獄。總高度為一萬九千由旬（yojana，古印度長度單位），各自寬一萬由旬。無間地獄的高度和寬度均為二萬由旬。《阿毗曇論》記載，等活地獄（Sañjīva）的壽命為五百歲，黑繩地獄（Kālasūtra）為一千歲，眾合地獄（Saṃghāta）為二千歲，號叫地獄（Raurava）為四千歲，大叫地獄（Mahāraurava）為八千歲，炎熱地獄（Tapana）為一萬六千歲，極熱地獄（Pratāpana）為半劫（kalpa，時間單位），無間地獄（Avīci）為一劫。《俱舍論》記載，等活地獄的一晝夜相當於四天王（Cāturmahārājika）天的五百歲，依次類推，直到炎熱地獄的一晝夜相當於他化自在天（Parinirmita-vaśavartin）的一萬六千歲（其餘地獄依次對應）。《成實論》記載，五無間是指：一、趣果無間，捨棄此身立即生於彼處；二、苦無間，其中沒有快樂；三、時無間，固定為一個劫；四、命無間，其中不會中斷；五、形無間，此地獄縱橫八萬由旬，一人也滿，多人也滿（《多論》記載為二萬由旬）。 八熱地獄圖 《新婆沙論》記載，八熱地獄，每個地獄有四個門，每個門外有四個游增，有情眾生遊走於此，其痛苦增加。地獄有情眾生的形狀像人。《正法念經》記載，阿鼻地獄（Avīci）的痛苦比前面七個大地獄還要強烈千倍。 四門十六游增八寒地獄圖：一、頞浮陀（Arbuda）；二、尼賴陀（Nirarbuda）；三、阿吒吒（Aṭaṭa）；四、阿波波（Hahava）；五、嘔喉（Huhuva）；六、郁波羅（Utpala）；七、波頭摩（Padma）；八、分陀利（Mahāpadma）。 這八個地獄位於鐵圍山（Cakravāḍa）底部，向上仰著居住，遭受寒冷凍結的痛苦（《三法度經》）。頞浮陀地獄的壽命，如同憍薩羅國（Kosala）用斛（古量器）來量，裝滿二十斛的胡麻（sesame）。有一個丈夫每滿一百年取一粒胡麻，這樣取盡。再以二十個頞浮陀地獄的壽命，作為一個泥賴陀地獄的壽命。其餘依次類推（《起世因本經》）。泥犁耶（Naraka）這個名字的意思是非道，因為它是欲界（Kāmadhātu）中最下劣的地方（《阿毗達磨》）。

【English Translation】 English version: Reaching the seven extremely hot hells. Their combined height is 19,000 yojanas (yojana, an ancient Indian unit of length), each being 10,000 yojanas wide. The Avīci (無間) hell is 20,000 yojanas in both height and width. According to the Abhidharma (阿毗曇論), the lifespan in the Sañjīva (等活) hell is 500 years, in the Kālasūtra (黑繩) hell it is 1,000 years, in the Saṃghāta (眾合) hell it is 2,000 years, in the Raurava (號叫) hell it is 4,000 years, in the Mahāraurava (大叫) hell it is 8,000 years, in the Tapana (炎熱) hell it is 16,000 years, in the Pratāpana (極熱) hell it is half a kalpa (劫, a unit of time), and in the Avīci (無間) hell it is one kalpa. The Abhidharmakośa (俱舍論) states that one day and night in the Sañjīva hell is equivalent to 500 years of the Cāturmahārājika (四天王) heaven, and so on, until one day and night in the Tapana hell is equivalent to 16,000 years of the Parinirmita-vaśavartin (他化自在天) heaven (the remaining hells correspond in sequence). The Tattvasiddhi Śāstra (成實論) states that the five Avīcis (無間) are: 1. Immediate retribution, meaning that upon abandoning this body, one is immediately born there; 2. Uninterrupted suffering, meaning there is no happiness within; 3. Uninterrupted time, meaning it is fixed for one kalpa; 4. Uninterrupted life, meaning it does not cease within; 5. Uninterrupted form, meaning this hell is 80,000 yojanas in length and width, and it is full whether there is one person or many (the Mahāvibhāṣā states 20,000 yojanas). Diagram of the Eight Hot Hells The New Vibhāṣā states that each of the eight hot hells has four gates, and outside each gate are four wandering increases, because sentient beings wandering there increase their suffering. The forms of sentient beings in hell are like humans. The Saṃghāṭa Sūtra states that the suffering in the Avīci (阿鼻) hell is a thousand times greater than the previous seven great hells. Sixteen Wandering Increases at Four Gates Diagram of the Eight Cold Hells: 1. Arbuda (頞浮陀); 2. Nirarbuda (尼賴陀); 3. Aṭaṭa (阿吒吒); 4. Hahava (阿波波); 5. Huhuva (嘔喉); 6. Utpala (郁波羅); 7. Padma (波頭摩); 8. Mahāpadma (分陀利). These eight hells are located at the bottom of Mount Cakravāḍa (鐵圍山), dwelling facing upwards, enduring the suffering of cold and freezing (Sānfǎdù Jīng 三法度經). The lifespan in the Arbuda hell is like measuring with a hu (斛, ancient measuring container) from the country of Kosala (憍薩羅), filling twenty hu with sesame seeds. A man takes one sesame seed every hundred years, and when all the seeds are taken, twenty Arbuda lifespans equal one Nirarbuda lifespan. The remaining lifespans are calculated similarly (Qǐshì Yīnběn Jīng 起世因本經). Naraka (泥犁耶) means 'non-path,' because it is the lowest and most inferior place in the Kāmadhātu (欲界) (Abhidharma).

毗曇論)捺落迦此云惡人(新婆沙論)人所作善惡。隨人如形影隨身。人死但亡其身不亡其行。譬如然火夜書火滅字存火至覆成。今世作行後世成之(那先比丘所問經)。

地獄有三。一熱。二寒。三邊。一熱地獄者有八。一名等活。罪人手生鐵爪相摑肉墮。或獄卒唱生。或冷風吹活。兩緣雖異令活一等。人受苦已復至黑沙獄乃至沸屎獄。次第至寒冰獄。然後命終。由身口意造不善業墮此獄中。一一大獄各有十六小獄。周匝圍繞(即婆沙論十六游增)二名黑繩。以熱鐵繩絣量肢體後方斬鋸。久受苦已至黑沙獄乃至寒冰獄。然後命終。準前受苦加重。由惡意向父母及聲聞墮此獄中。三名眾合。眾多苦具熾然猛熱合來逼惱(余義準前作)由造三惡業墮此獄中。四名叫喚。獄卒捉人擲鐵鑊中。涌沸叫喚。由瞋恚懷毒墮此獄中。五名大叫喚。置鐵鑊中號啕大叫。由習邪見惡行墮此獄中。六名炎熱。置鐵城中火然焦爛。由燒炙眾生墮此獄中。八名無間(梵語阿鼻或作阿毗)獄卒捉彼罪人剝皮纏身著火車上。萬毒並至無不苦時。為極重罪墮此獄中(十惡五逆也。已上參用長阿含經文)此八地獄在閻浮洲下。重累而住受熱惱苦。前二有主治。次三少主治。后三無主治。二寒地獄者有八。一名頞浮陀。寒苦所切肉生細泡。二名尼

【現代漢語翻譯】 現代漢語譯本： 《毗曇論》中，『捺落迦』（Naraka，地獄）意為『惡人』（出自《新婆沙論》）。人的善惡行為，如同身影一般伴隨自身。人死後，身體消亡，但行為的影響依然存在。譬如點燃火焰在夜間寫字，火熄滅后字跡仍然存在，再次點火字跡依然顯現。今生所作的行為，會在來世產生相應的果報（出自《那先比丘所問經》）。 地獄有三種：一是熱地獄，二是寒地獄，三是邊地獄。熱地獄有八種：第一種名為等活地獄。罪人的手上生出鐵爪，互相抓撓，血肉脫落。或者獄卒喊叫『活過來』，或者冷風吹拂使之復活。雖然復活的因緣不同，但活過來的結果是一樣的。罪人受苦之後，又會被帶到黑沙獄，乃至沸屎獄，然後依次到寒冰獄，最終命終。這是由於身、口、意造作不善業而墮入此獄。每一個大地獄都有十六個小地獄，環繞四周（即《婆沙論》中的十六游增）。第二種名為黑繩地獄。用熾熱的鐵繩測量罪人的肢體，然後用鋸子鋸開。長期受苦之後，會被帶到黑沙獄，乃至寒冰獄，最終命終。與之前的地獄相比，所受的痛苦更加嚴重。這是由於用惡意對待父母和聲聞（Sravaka，佛陀的弟子）而墮入此獄。第三種名為眾合地獄。眾多的刑具熾熱猛烈，合在一起逼迫惱害罪人（其餘含義參照前文）。這是由於造作三種惡業而墮入此獄。第四種名叫喚地獄。獄卒抓住罪人，扔進鐵鍋中，在沸騰中慘叫呼喚。這是由於心懷嗔恚和毒害而墮入此獄。第五種名為大叫喚地獄。罪人被放置在鐵鍋中，號啕大叫。這是由於習慣邪見和惡行而墮入此獄。第六種名為炎熱地獄。罪人被放置在鐵城中，被火焰燃燒焦爛。這是由於燒烤眾生而墮入此獄。第八種名為無間地獄（梵語為阿鼻，Abhi，或作阿毗）。獄卒抓住罪人，剝下他們的皮纏在身上，放在火車上。各種痛苦一齊到來，沒有不痛苦的時候。這是為犯下極重罪行的人準備的地獄（十惡五逆）。以上內容參考了《長阿含經》的經文。 這八種地獄位於閻浮洲（Jambudvipa，我們所居住的世界）之下，層層疊疊地排列，承受著熱惱的痛苦。前兩種地獄有獄主治理，中間三種地獄由較少的獄主治理，后三種地獄沒有獄主治理。寒地獄也有八種：第一種名為頞浮陀（Arbuda）。由於寒冷，身體上生出細小的水泡。第二種名為尼

【English Translation】 English version: According to the Abhidharma (Pitambara), 『Naraka』 (捺落迦, hell) means 『evil person』 (from the New Vibhasa Shastra). A person's good and evil deeds follow them like a shadow. When a person dies, the body perishes, but the effects of their actions remain. For example, if one writes with fire at night, the fire goes out, but the writing remains; when the fire is lit again, the writing reappears. Actions done in this life will bear corresponding consequences in the next life (from the Nagasena Bhikshu Sutra). There are three types of hells: first, hot hells; second, cold hells; and third, border hells. There are eight hot hells: the first is called Samjiva (等活). Sinners grow iron claws on their hands and scratch each other, causing flesh to fall off. Or, a prison guard shouts 『Live!』, or a cold wind blows, causing them to revive. Although the causes of revival are different, the result of living is the same. After suffering, sinners are taken to the Black Sand Hell, and then to the Boiling Excrement Hell, and then successively to the Ice Hell, eventually dying. This is because of falling into this hell due to unwholesome deeds created by body, speech, and mind. Each great hell has sixteen small hells surrounding it (i.e., the sixteen wandering increases in the Vibhasa Shastra). The second is called Kalasutra (黑繩). The limbs of sinners are measured with hot iron ropes, and then sawn apart. After suffering for a long time, they are taken to the Black Sand Hell, and then to the Ice Hell, eventually dying. Compared to the previous hells, the suffering is more severe. This is because of treating parents and Sravakas (聲聞, disciples of the Buddha) with malice and falling into this hell. The third is called Sanghata (眾合). Numerous instruments of torture are fiercely hot, coming together to oppress and torment sinners (the remaining meanings refer to the previous text). This is because of creating three evil deeds and falling into this hell. The fourth is called Raurava (叫喚). Prison guards grab sinners and throw them into iron cauldrons, where they scream and cry out in the boiling. This is because of harboring anger and poison and falling into this hell. The fifth is called Maha-Raurava (大叫喚). Sinners are placed in iron cauldrons and wail loudly. This is because of being accustomed to wrong views and evil deeds and falling into this hell. The sixth is called Tapana (炎熱). Sinners are placed in an iron city and burned to a crisp by flames. This is because of roasting sentient beings and falling into this hell. The eighth is called Avici (無間, also written as Abhi, 阿鼻). Prison guards grab sinners, peel off their skin, wrap it around their bodies, and place them on a fire cart. All kinds of suffering come at once, and there is no time without suffering. This hell is prepared for those who have committed extremely serious crimes (the ten evils and five rebellious acts). The above content refers to the text of the Dirgha Agama Sutra. These eight hells are located below Jambudvipa (閻浮洲, the world we live in), stacked upon each other, enduring the suffering of heat and torment. The first two hells are governed by hell wardens, the middle three hells are governed by fewer hell wardens, and the last three hells are not governed by hell wardens. There are also eight cold hells: the first is called Arbuda (頞浮陀). Due to the cold, small blisters grow on the body. The second is called Ni

賴浮陀。寒風所吹通身成泡。此二從身相受名。三名阿吒吒。唇動不得舌作此聲。四名阿波波。舌不得動唇作此聲。五名嘔喉。喉內振氣作聲。此三從聲相受名。六名郁波羅。此是青蓮華。肉色細拆似此華。七名波頭摩。此是赤蓮華。肉色大拆似此華開。八名分陀利。此是白蓮華。由彼骨拆似此華開。此三從瘡相受名。此八獄在鐵圍山底。仰向居止受寒凍苦。三邊地獄者有三。山間水間曠野。受別業報。此應寒熱雜受(三法度經鍑方宥切大釜)。

閻浮洲南。二鐵圍山外有閻摩羅王宮殿。縱廣正等六千由旬。七重欄楯七重行樹。園苑花池種種美果。香風遠薰眾鳥和鳴。王以惡業。晝夜六時自然有赤融銅汁。在前出生。宮殿即變為鐵。獄卒取王撲熱鐵地。以銅汁寫置口中。時王怖畏作念愿我捨身於人間。受生如來法中正信出家。發是善念。宮殿還成七寶。五欲具足(起世經)。

閻羅王昔為毗沙國王。與維陀始生王戰兵力不敵。因立誓願為地獄主。臣佐十八人領百萬眾。同立誓曰。后當奉助治此罪人。毗沙王者今閻羅王是。十八臣者今諸小王是。百萬眾者諸阿旁是(問地獄經阿旁此云無間)琰摩羅此言雙王。兄主男獄。妹主女獄(正法念經)兄妹皆作獄主。故云雙王。又苦樂並受故(經音義)。

阿

【現代漢語翻譯】 現代漢語譯本： 賴浮陀（寒冷地獄名）：寒風吹拂，全身凍成水泡。這兩種地獄都因身體所受之苦而得名。 阿吒吒（寒冷地獄名）：嘴唇凍僵無法動彈，只能發出這種聲音。 阿波波（寒冷地獄名）：舌頭凍僵無法動彈，只能用嘴唇發出這種聲音。 嘔喉（寒冷地獄名）：喉嚨內部震動發出聲音。這三種地獄都因所發出的聲音而得名。 郁波羅（寒冷地獄名）：這是青蓮花（一種蓮花）。肉色凍裂，細碎的樣子像這種花。 波頭摩（寒冷地獄名）：這是赤蓮花（一種蓮花）。肉色凍裂，大塊的樣子像這種花開放。 分陀利（寒冷地獄名）：這是白蓮花（一種蓮花）。由於骨頭凍裂，像這種花開放。這三種地獄都因瘡傷的樣子而得名。這八種寒冷地獄都在鐵圍山（環繞世界的山）底部，罪人仰面朝上，遭受寒冷凍僵的痛苦。還有三種邊地獄，分別在山間、水間、曠野，受不同的業報，這裡寒冷和炎熱交雜受苦（出自《三法度經》，鍑方宥切指大鍋）。

在閻浮洲（我們所居住的大陸）南方，兩座鐵圍山外，有閻摩羅王（地獄之王）的宮殿，縱橫長寬都是六千由旬（古印度長度單位），有七重欄桿、七排行樹木，園林花池，各種美好的果實，香風遠遠飄散，各種鳥兒和諧鳴叫。閻羅王因為過去的惡業，晝夜六時，自然有赤紅的熔化的銅汁，在他面前出現。宮殿立刻變成鐵的，獄卒抓住閻羅王，把他按倒在燒熱的鐵地上，把銅汁灌進他口中。這時閻羅王恐懼害怕，心中發願：『希望我捨棄這個身體，在人間受生，在如來的佛法中，以正信出家。』發出這個善念后，宮殿又恢復成七寶，五欲（色、聲、香、味、觸）具足（出自《起世經》）。

閻羅王過去是毗沙國王，與維陀始生王作戰，兵力不如對方，因此立下誓願，要做地獄之主。他的臣佐十八人，統領百萬大眾，一同立誓說：『以後應當幫助您治理這些罪人。』毗沙國王就是現在的閻羅王，十八個臣佐就是現在的小王，百萬大眾就是阿旁（地獄卒，意為無間）。（出自《問地獄經》，阿旁意為無間）閻摩羅的意思是雙王，哥哥主管男人的地獄，妹妹主管女人的地獄（出自《正法念經》）。兄妹都做地獄之主，所以叫做雙王，又因為苦樂一同承受（出自《經音義》）。

阿

【English Translation】 English version: Layavuta (name of a cold hell): Blown by the cold wind, the whole body turns into bubbles. These two are named according to the suffering received by the body. Atata (name of a cold hell): The lips are frozen and cannot move, only this sound can be made. Apapa (name of a cold hell): The tongue is frozen and cannot move, only this sound can be made with the lips. Ouhou (name of a cold hell): The throat vibrates and makes a sound. These three are named according to the sounds they make. Utpala (name of a cold hell): This is a blue lotus (a type of lotus). The flesh is cracked and fragmented, resembling this flower. Paduma (name of a cold hell): This is a red lotus (a type of lotus). The flesh is cracked in large pieces, resembling this flower in bloom. Pundarika (name of a cold hell): This is a white lotus (a type of lotus). Because the bones are cracked, resembling this flower in bloom. These three are named according to the appearance of the sores. These eight cold hells are all at the bottom of Mount Chakravada (mountains encircling the world), where sinners lie face up, suffering from the cold and freezing. There are also three border hells, located in the mountains, in the water, and in the wilderness, receiving different karmic retributions, where cold and heat are mixed (from the 'Sanfadu Jing', 鍑方宥切 refers to a large cauldron).

To the south of Jambudvipa (the continent we inhabit), outside the two Chakravada Mountains, is the palace of Yama Raja (the king of hell), which is six thousand yojanas (ancient Indian unit of length) in length and width, with seven layers of railings and seven rows of trees, gardens, flower ponds, various beautiful fruits, fragrant winds blowing from afar, and various birds singing in harmony. Yama Raja, due to past evil karma, has molten red copper appearing naturally before him six times day and night. The palace immediately turns to iron, and the prison guards seize Yama Raja, press him down on the hot iron ground, and pour the molten copper into his mouth. At this time, Yama Raja is fearful and afraid, and makes a vow in his heart: 'May I abandon this body, be reborn in the human realm, and ordain with righteous faith in the Dharma of the Tathagata.' After making this virtuous thought, the palace returns to being made of seven treasures, complete with the five desires (form, sound, smell, taste, touch) (from the 'Qishi Jing').

Yama Raja was formerly King Visha, who fought against King Vidasta and was outnumbered. Therefore, he made a vow to become the lord of hell. His eighteen ministers, leading a million people, also vowed: 'We shall assist you in governing these sinners in the future.' King Visha is now Yama Raja, the eighteen ministers are now the minor kings, and the million people are the Apona (hell guards, meaning without interruption). (From the 'Wen Diyu Jing', Apona means without interruption) Yama Raja means twin kings, the elder brother governs the hells for men, and the younger sister governs the hells for women (from the 'Zhengfa Nianjing'). Both brother and sister are lords of hell, so they are called twin kings, and because they share both suffering and joy (from the 'Jing Yin Yi').

A

鼻地獄。縱廣八千由旬。七重鐵城。七重鐵網。有十八鬲子(郎的切鼎屬)周匝七重。皆是刀林。四大銅狗。十八獄卒。八頭六十四角。六十四眼。有七鐵幢火涌如沸。若有罪逆。命終之時銅狗化十八車狀如寶蓋。一切火焰化為玉女。罪人遙見心喜欲往。風刀解體寒急作聲。寧得好火。安在車上。即便火然。罪人命終來生火車。屈申臂頃直入阿鼻。從上鬲下如旋火輪至於下鬲。化閻羅王大聲告敕。癡人獄種。汝在世時不孝父母邪見無道。汝今生處名阿鼻獄。如是大苦一日一夜。如人間六十小劫。如是壽命盡一大劫。具五逆者受罪五劫。復有眾生。犯四重禁虛食信施。誹謗邪見不識因果。斷學般若毀十方佛。偷僧祇物淫逸無道。此人罪報經八萬四千大劫。復入東方十八鬲子。如前受苦。南西北方亦復如是。阿鼻即無救也(觀佛三昧正海經○鼻音毗。智炬經。阿毗地獄應時破壞。當知毗音無疑。楞嚴經。既言阿鼻。又出無間。今阿鼻自云無救。當知阿鼻大獄在無間之外)。

佛祖統紀卷第三十二(終)

孝武時始通西域。三十六國。皆在匈奴之西烏孫之南。西北有大山。中央有河。東西六千餘里。南北千餘里。東則接漢扼。以玉門陽關(二關皆在敦煌西界)西則限以蔥嶺(其山蔥翠又云多蔥蔥同)。其南山東

【現代漢語翻譯】 現代漢語譯本 鼻地獄。縱廣八千由旬（yóu xún，古印度長度單位）。七重鐵城。七重鐵網。有十八鬲子（gé zǐ，鼎屬）周匝七重。皆是刀林。四大銅狗。十八獄卒。八頭六十四角。六十四眼。有七鐵幢火涌如沸。若有罪逆。命終之時銅狗化十八車狀如寶蓋。一切火焰化為玉女。罪人遙見心喜欲往。風刀解體寒急作聲。寧得好火。安在車上。即便火然。罪人命終來生火車。屈申臂頃直入阿鼻（Ā bí，梵文音譯，意為『無間』）。從上鬲下如旋火輪至於下鬲。化閻羅王大聲告敕。癡人獄種。汝在世時不孝父母邪見無道。汝今生處名阿鼻獄。如是大苦一日一夜。如人間六十小劫。如是壽命盡一大劫。具五逆者受罪五劫。復有眾生。犯四重禁虛食信施。誹謗邪見不識因果。斷學般若（bō rě，梵文音譯，意為『智慧』）毀十方佛。偷僧祇物淫逸無道。此人罪報經八萬四千大劫。復入東方十八鬲子。如前受苦。南西北方亦復如是。阿鼻即無救也（Ā bí，梵文音譯，意為『無間』）。

《佛祖統紀》卷第三十二(終)

孝武時始通西域。三十六國。皆在匈奴之西烏孫之南。西北有大山。中央有河。東西六千餘里。南北千餘里。東則接漢扼。以玉門陽關（Yù mén yáng guān，皆在敦煌西界）西則限以蔥嶺（cōng lǐng，其山蔥翠又云多蔥蔥同）。其南山東

【English Translation】 English version The Avici Hell. It is eight thousand yojanas (yojanas, an ancient Indian unit of distance) in length and width. It has seven layers of iron walls and seven layers of iron nets. There are eighteen compartments (ge zi, a type of ancient cooking vessel) with seven layers around them, all filled with forests of knives. There are four great copper dogs and eighteen hell guards, each with eight heads, sixty-four horns, and sixty-four eyes. Seven iron pillars spew fire like boiling water. If someone has committed sinful deeds, at the time of their death, the copper dogs transform into eighteen chariots resembling jeweled canopies. All the flames transform into jade maidens. The sinner, seeing this from afar, rejoices and desires to go there. The wind knives dismember the body, and the cold intensifies, causing sounds of distress. 'I would rather have good fire. Where is the chariot?' Immediately, the fire ignites. The sinner dies and is reborn in the fire chariot. In the time it takes to bend and stretch an arm, they go straight into Avici (Ā bí, Sanskrit for 'without interval'). From the upper compartment, they descend like a spinning fire wheel to the lower compartment. Yama (Yán luó wáng, the King of Hell) transforms and loudly proclaims, 'Foolish being, seed of hell! In your life, you were unfilial to your parents, held heretical views, and were without morality. Now, you are born in a place called Avici Hell.' Such great suffering lasts one day and one night, equivalent to sixty small kalpas (jié, an eon) in the human realm. Such a lifespan lasts one great kalpa. Those who commit the five rebellious acts suffer for five kalpas. Furthermore, there are beings who violate the four major precepts, falsely consume offerings of faith, slander and hold heretical views, do not recognize cause and effect, cease studying prajna (bō rě, Sanskrit for 'wisdom'), destroy the Buddhas of the ten directions, steal Sangha (sēng qí, the monastic community) property, and are licentious and immoral. The retribution for this person's sins lasts for eighty-four thousand great kalpas. They then enter the eighteen compartments in the east and suffer as before. The south, west, and north are also the same. Avici is without salvation (Ā bí, Sanskrit for 'without interval').

Chronicles of the Buddhist Patriarchs, Volume 32 (End)

During the reign of Emperor Xiaowu, communication with the Western Regions began. The thirty-six kingdoms were all located west of the Xiongnu and south of the Wusun. To the northwest were great mountains, and in the center was a river. It was over six thousand li (lǐ, a Chinese unit of distance) from east to west and over a thousand li from north to south. To the east, it connected to the Han territory, guarded by the Yumen Pass and Yangguan Pass (Yù mén yáng guān, both located in the western border of Dunhuang). To the west, it was bounded by the Congling Mountains (cōng lǐng, the mountains are lush green and also said to have many onions). To the south, it faced the eastern mountains.

出金城。與漢南山屬焉(音燭連也)。其河兩源一出蔥嶺。一出於闐(音田)于闐在南山下。其河北流與蔥嶺河合。東注蒲昌海(一名鹽澤)。去玉門陽關三百里。廣袤三百里。其水冬夏不增減。皆以為潛行地下。南出積石。為中國河源云。自玉門陽關出西域有兩道。一從鄯善旁南山北循河西行至莎車為南道。南道西逾蔥嶺則出大月氏．安息。自車師前王廷隨北山循河西行至疏勒為北道。北道西逾蔥嶺則出大宛．康居．奄蔡。西域諸國有城郭田畜。與匈奴烏孫異俗。皆役屬於匈奴。匈奴西邊日逐王置都尉領西域。后驃騎將軍擊破匈奴古地降昆邪休屠王(驃頻妙反。昆音渾。屠音儲。匈奴二王)始筑令居以西(令音鈴)初置酒泉郡(有水味甘)。后稍分置武威．張掖．敦煌(敦音屯)。列四郡據兩關。自貳師將軍(李廣利)伐大宛得天馬。西域震懼。多遣使來貢。宣帝朝日逐玉來降。乃令使者鄭吉並護北道號都護治烏壘城。去陽關二千七百里。于西域為中(西漢書西域書)。

明帝永平中。班超使西域到鄯善斬匈奴使者。鄯善王怖納子為質。后發諸國兵擊莎車斬疏勒王。擊破月氏副王。降龜茲．姑墨．溫宿。斬焉耆尉犁二王。威震西域。五十餘國皆納質內屬(東漢班超傳)。 大正藏第 49 冊 No. 20

【現代漢語翻譯】 現代漢語譯本 從金城出發，（道路）與漢南山相連線（音燭連）。那裡的河流有兩處源頭，一處出自蔥嶺（山名），一處出於闐（音田），于闐在南山下。那裡的河流向北流，與蔥嶺的河流匯合，向東注入蒲昌海（又名鹽澤），距離玉門關、陽關三百里，廣闊三百里。那裡的水冬夏不增不減，人們都認為（河水）潛行於地下，向南流出積石山，成為中國的黃河源頭。從玉門關、陽關出發前往西域有兩條道路。一條從鄯善（國名）旁邊，沿著南山北側，沿著河西走廊西行，到達莎車（國名），是為南道。南道向西越過蔥嶺，就到達大月氏（古國名）、安息（古國名）。從車師前王廷（古國名）沿著北山，沿著河西走廊西行，到達疏勒（古國名），是為北道。北道向西越過蔥嶺，就到達大宛（古國名）、康居（古國名）、奄蔡（古國名）。西域各國都有城郭、田地、牲畜，與匈奴、烏孫（均為古國名）風俗不同，都受匈奴役使。匈奴西邊的日逐王設定都尉來管轄西域。後來驃騎將軍擊破匈奴古地，降服昆邪王、休屠王（驃頻妙反。昆音渾。屠音儲。匈奴二王），開始修築令居以西（令音鈴）。最初設定酒泉郡（有水味甘）。後來逐漸分設武威、張掖、敦煌（敦音屯）四郡，佔據兩關。自從貳師將軍（李廣利）攻打大宛得到天馬，西域各國震恐，大多派遣使者來進貢。宣帝時，日逐王玉來投降，於是派遣使者鄭吉兼任護衛北道的都護，管轄烏壘城，距離陽關二千七百里，在西域的中心（出自《西漢書·西域傳》）。 明帝永平年間，班超出使西域到達鄯善，斬殺了匈奴的使者。鄯善王害怕，送兒子作為人質。後來發動各國軍隊攻打莎車，斬殺了疏勒王。擊破月氏的副王。降服龜茲、姑墨、溫宿（均為古國名）。斬殺了焉耆、尉犁（均為古國名）二王。威震西域，五十多個國家都送來人質，歸附朝廷（出自《東漢·班超傳》）。 《大正藏》第49冊 No. 20

【English Translation】 English version Setting out from Jincheng, the road connects to the southern mountains of Han (pronounced 'zhu lian'). The river there has two sources, one originating from the Congling Mountains (mountain range), and the other from Khotan (pronounced 'tian'), with Khotan located at the foot of the southern mountains. The river flows north, merging with the river from the Congling Mountains, and empties eastward into Lop Nur (also known as Salt Marsh), which is 300 li away from Yumen Pass and Yang Pass, and spans 300 li in breadth. The water there neither increases nor decreases in winter or summer, and people believe it flows underground, emerging south of the Jishi Mountains, becoming the source of the Yellow River in China. From Yumen Pass and Yang Pass, there are two routes to the Western Regions. One route passes by Shanshan (kingdom), following the northern side of the southern mountains, traveling west along the Hexi Corridor to reach Shache (kingdom), known as the Southern Route. Crossing the Congling Mountains westward along the Southern Route leads to Dayuezhi (ancient kingdom) and Parthia (ancient kingdom). From the former royal court of Cheshi (ancient kingdom), following the northern mountains, traveling west along the Hexi Corridor to reach Shule (ancient kingdom), known as the Northern Route. Crossing the Congling Mountains westward along the Northern Route leads to Dayuan (ancient kingdom), Kangju (ancient kingdom), and Yancai (ancient kingdom). The various kingdoms of the Western Regions have cities, fields, and livestock, with customs different from those of the Xiongnu and Wusun (both ancient kingdoms), and are all subject to the Xiongnu. The Rizhu King of the Xiongnu, stationed on the western border, appointed a Commandant to govern the Western Regions. Later, General Piaoqi defeated the ancient lands of the Xiongnu, and the Kunxie King and Xietu King (Piao pronounced 'pin miao', Kun pronounced 'hun', Tu pronounced 'chu', the two kings of the Xiongnu) surrendered, and began to build west of Lingju (Ling pronounced 'ling'). Initially, Jiuquan Commandery was established (with water that tastes sweet). Later, Wuwei, Zhangye, and Dunhuang (Dun pronounced 'tun') were gradually established as four commanderies, occupying the two passes. Since General Ershi (Li Guangli) attacked Dayuan and obtained heavenly horses, the kingdoms of the Western Regions were terrified, and many sent envoys to offer tribute. During the reign of Emperor Xuan, the Rizhu King Yu came to surrender, so he sent the envoy Zheng Ji to concurrently serve as the Protector-General of the Northern Route, governing the city of Wulei, which is 2,700 li away from Yang Pass, in the center of the Western Regions (from the 'Book of the Western Regions' in the 'Book of Han'). During the Yongping era of Emperor Ming, Ban Chao was sent to the Western Regions and arrived at Shanshan, where he executed the Xiongnu envoy. The King of Shanshan was frightened and sent his son as a hostage. Later, he mobilized troops from various kingdoms to attack Shache, killing the King of Shule. He defeated the Deputy King of Dayuezhi. He subdued Kucha, Gumo, and Wensu (all ancient kingdoms). He killed the two kings of Yanqi and Weili (both ancient kingdoms). His power shook the Western Regions, and more than fifty kingdoms sent hostages and submitted to the court (from the 'Biography of Ban Chao' in the 'Book of the Later Han'). Taisho Tripitaka Volume 49, No. 20

35 佛祖統紀

佛祖統紀卷第三十三

宋景定四明東湖沙門志磐撰

法門光顯志第十六

佛法不思議。且將兩冥于真俗不二之際。至若示之以建化之門。則必憑藉佛事。以助明住持三寶之相。即事而真。撰法門光顯志。

雕像　帝釋請佛升忉利天。為母說法。優填王(拘琰彌國王)思睹如來。即以旃檀作如來像。高五尺(增一阿含○案西域記。優填王請目連。以神力接工人上天。親觀妙相。用旃檀雕像。高至五尺)。

鑄像　波斯匿王聞優填王雕像。乃以紫磨黃金鑄作佛像。亦高五尺。時閻浮提內始有二像(增一阿含○觀佛三昧經云。優填王鑄金像)。

畫像　漢明帝使秦景往月氏國。得優填王雕像師第四畫樣(此西土畫像始)敕圖于洛陽西陽城門及顯節陵上供養(東土畫始)。

舍利塔　佛入滅。帝釋于善見大城起四塔。城東照明園發塔。城南初澀園衣塔。城西歡喜園缽塔。城北駕御園牙塔名忉利四塔。又迦維衛國生處塔。摩竭提成道塔。波羅柰鹿野轉法輪塔。拘尸那城雙樹間涅槃塔。謂之人中四塔(增一阿含)。佛滅度后百年。阿育王取佛舍利。夜役鬼神碎七寶末造八萬四千塔。尊者耶舍舒指放光。八萬四千道。令羽飛鬼各隨一光盡處安立一塔。於一日中

【現代漢語翻譯】 現代漢語譯本

35 佛祖統紀

佛祖統紀卷第三十三

宋景定四明東湖沙門志磐撰

法門光顯志第十六

佛法不可思議。暫且將它置於真俗不二的境界。至於要展示建化之門，則必須憑藉佛事，以幫助闡明住持三寶的表相，即事而顯真。故撰寫《法門光顯志》。 雕像：帝釋天（佛教護法神）請佛陀升忉利天（佛教欲界六天之一），為母親說法。優填王（Udayana-raja，拘琰彌國國王）思慕瞻仰如來，便用旃檀木雕刻如來像，高五尺（約合現代尺寸）。（《增一阿含經》記載：優填王請目連（Maudgalyayana，佛陀十大弟子之一），以神通接引工匠上天，親自觀看佛的妙相，用旃檀木雕刻佛像，高五尺）。 鑄像：波斯匿王（Prasenajit，古印度憍薩羅國國王）聽聞優填王雕像之事，便用紫磨黃金鑄造佛像，也高五尺。當時閻浮提（Jambudvipa，佛教宇宙觀中的四大部洲之一，我們所居住的世界）內才開始有這兩尊佛像。（《增一阿含經》記載：優填王鑄造金像。《觀佛三昧經》也有類似記載）。 畫像：漢明帝派遣秦景前往月氏國（古國名），得到優填王雕像師的第四種畫樣（這是西土畫像的開始），敕令在洛陽西陽城門及顯節陵上描繪供養（這是東土繪畫的開始）。 舍利塔：佛陀入滅后，帝釋天在善見大城建造四座塔。城東照明園是發塔，城南初澀園是衣塔，城西歡喜園是缽塔，城北駕御園是牙塔，合稱忉利四塔。另外還有迦維衛國（Kapilavastu，釋迦牟尼的故鄉）的生處塔，摩竭提國（Magadha，古印度王國）的成道塔，波羅柰（Varanasi，古印度城市）鹿野苑（Sarnath）的轉法輪塔，拘尸那城（Kushinagar，佛陀涅槃之地）雙樹間的涅槃塔，合稱人中四塔（《增一阿含經》）。佛陀滅度后一百年，阿育王（Ashoka，古印度孔雀王朝國王）取佛舍利，夜晚役使鬼神將七寶磨碎，建造八萬四千座塔。尊者耶舍（Yasha）舒展手指，放出光明，形成八萬四千道光芒，讓能飛的鬼神各自跟隨一道光芒，在光芒消失的地方安立一座塔，於一日之內完成。

【English Translation】 English version

  1. Comprehensive Records of Buddhas and Patriarchs

Comprehensive Records of Buddhas and Patriarchs, Volume 33

Compiled by Shramana Zhipan of Donghu, Siming, during the Jingding era of the Song Dynasty

Chapter 16: Records of the Flourishing of the Dharma-Gate

The Buddha-dharma is inconceivable. Let us provisionally place it in the realm where truth and convention are not two. As for demonstrating the gate of establishment and transformation, it is necessary to rely on Buddhist activities to help elucidate the appearance of upholding the Triple Gem, revealing truth through events. Therefore, I compile the 'Records of the Flourishing of the Dharma-Gate'. Sculpting Images: Indra (Dīpankara, a protector deity in Buddhism) invited the Buddha to ascend to Trayastrimsa Heaven (one of the six heavens of desire in Buddhism) to preach the Dharma to his mother. King Udayana (Udayana-raja, the king of Kausambi) longed to see the Tathagata, so he carved an image of the Tathagata from sandalwood, five feet tall (approximately equivalent to modern dimensions). (According to the Ekottara Agama Sutra: King Udayana asked Maudgalyayana (one of the ten great disciples of the Buddha) to use his supernatural powers to bring craftsmen to heaven to personally observe the Buddha's wondrous form and carve an image from sandalwood, five feet tall). Casting Images: King Prasenajit (the king of Kosala in ancient India) heard about King Udayana's sculpting of an image, so he cast an image of the Buddha from purple-tinged gold, also five feet tall. At that time, these were the first two images in Jambudvipa (one of the four continents in Buddhist cosmology, the world we inhabit). (The Ekottara Agama Sutra records that King Udayana cast a golden image. The Visualization Sutra also has a similar account). Painting Images: Emperor Ming of the Han Dynasty sent Qin Jing to the country of Yuezhi (an ancient country), where he obtained the fourth painting pattern from King Udayana's sculptor (this was the beginning of painting in the Western Lands). He ordered it to be depicted and enshrined at the Xiyang city gate in Luoyang and on the Xianjie Mausoleum (this was the beginning of painting in the Eastern Lands). Relic Stupas: After the Buddha entered Nirvana, Indra built four stupas in the great city of Sudarshana. The Hair Stupa was in the Illuminating Garden in the east of the city, the Robe Stupa was in the First Astringent Garden in the south of the city, the Bowl Stupa was in the Joyful Garden in the west of the city, and the Tooth Stupa was in the Driving Garden in the north of the city, collectively known as the Four Stupas of Trayastrimsa. In addition, there was the Birth Stupa in Kapilavastu (the birthplace of Shakyamuni), the Enlightenment Stupa in Magadha (an ancient Indian kingdom), the Turning of the Wheel of Dharma Stupa in Sarnath (an ancient Indian city), and the Nirvana Stupa between the twin trees in Kushinagar (the place of the Buddha's Nirvana), collectively known as the Four Stupas Among Humans (Ekottara Agama Sutra). One hundred years after the Buddha's Nirvana, King Ashoka (an ancient Indian Mauryan emperor) took the Buddha's relics and, at night, employed ghosts and spirits to grind the seven treasures into powder and build 84,000 stupas. Venerable Yasha extended his finger and emitted light, forming 84,000 rays of light, allowing the flying ghosts and spirits to each follow a ray of light and establish a stupa where the light disappeared, completing it within one day.

遍贍部界。在震旦國者一十九所(阿育王傳○十九塔可知者有五處。洛陽白馬寺東聖蒙。建康長干寺塔。四明阿育王塔。臨淄成都。並有阿育王塔。劉薩訶于夢中聞觀音說)。

浴佛　四月八日是佛生日。人民唸佛浴佛形像(摩訶剎頭經)浴像時誦偈云。我今灌沐諸如來。凈智莊嚴功德聚。五濁眾生令離垢。愿證如來凈法身(浴佛經)。

浴僧　首陀會天請佛及僧洗浴供養。佛告阿難。此天由此福行未來得佛。號曰凈身(賢愚經○首陀會天子名也。凡稱天而非六慾十八梵之名者皆天子也。如耆婆毗首羯磨等。皆忉利天子也)許數數浴生世善故(四分律)。

輪藏　梁傅大士愍世人多故不暇誦經及不識字。乃于雙林道場創轉輪藏。以奉經卷。其誓有曰。有三登吾藏門者。生生不失人身。有能信心推之一匝。則與誦經其功正等。有能旋轉不計數者。所獲功德即與讀誦一大藏經正等無異。藏前相承列大士像。備儒道釋冠服之相者。以大士常作此狀也(佛印為王荊公贊其像曰。道冠儒履釋袈裟。和會三家作一家。忘卻率陀天上路。雙林癡坐待龍華)列八大神將者。八部天神也。保境將軍者。在日烏傷宰。發誓護藏者也(義烏縣。舊名烏傷。詳見傅大士傳)。

大士簽　天竺百簽。越圓通百三十簽。以

【現代漢語翻譯】 現代漢語譯本 遍佈贍部洲的範圍內，在震旦國（中國）有十九處（根據《阿育王傳》，已知的有五處：洛陽白馬寺東的聖蒙，建康長干寺塔，四明阿育王塔，臨淄和成都。都有阿育王塔。劉薩訶在夢中聽到觀音菩薩所說）。

浴佛：四月八日是佛的生日。人們唸佛並浴佛的形像（《摩訶剎頭經》）。浴像時誦偈說：『我今灌沐諸如來，凈智莊嚴功德聚。五濁眾生令離垢，愿證如來凈法身。』（《浴佛經》）。

浴僧：首陀會天（Suddhavasa，色界天之一）請佛和僧眾洗浴並供養。佛告訴阿難：『此天由此福行，未來將得成佛，號曰凈身。』（《賢愚經》。首陀會天子之名。凡是稱為天，但不是六慾天或十八梵天之名的，都是天子。例如耆婆（Jivaka），毗首羯磨（Vishvakarman）等，都是忉利天（Trayastrimsa）的天子。）允許常常洗浴，因為能生出世間的善果（《四分律》）。

輪藏：梁代的傅大士（傅翕，Fu Dashi）憐憫世人事務繁忙，沒有時間誦經，或者不識字。於是在雙林道場（Shuanglin Monastery）創立了轉輪藏，用來供奉經卷。他的誓願是：『有三次登上我的輪藏之門的人，生生世世都不會失去人身。有能以信心推動輪藏轉動一圈的人，就與誦經的功德相等。有能旋轉輪藏不計其數的人，所獲得的功德就與讀誦一部大藏經完全相等，沒有差別。』輪藏前相承排列著傅大士的像，具備儒、道、釋的冠服形象，因為傅大士常常是這樣的形象（佛印禪師為王安石讚頌他的畫像說：『道冠儒履釋袈裟，和會三家作一家。忘卻率陀天上路，雙林癡坐待龍華』）。排列著八大神將，是八部天神。保境將軍，是當日烏傷（Wu Shang）的縣宰，發誓要保護輪藏（義烏縣，舊名烏傷。詳細情況參見《傅大士傳》）。

大士簽：天竺（印度）簽有一百支，越圓通（寺廟名）簽有一百三十支，以

【English Translation】 English version Throughout the Jambudvipa (the continent where we live), there are nineteen locations in Zhen Dan (China) (According to the Biography of King Ashoka, five known locations are: Sheng Meng east of the White Horse Temple in Luoyang, the pagoda of Changgan Temple in Jiankang, the Ashoka Pagoda in Siming, Linzi, and Chengdu. All have Ashoka Pagodas. Liu Sahe heard Guanyin Bodhisattva speak in a dream).

Bathing the Buddha: The eighth day of the fourth month is the Buddha's birthday. People recite the Buddha's name and bathe the Buddha's image (Maha-Ksatriya-Murddha Sutra). When bathing the image, they recite the verse: 'I now bathe all Tathagatas, with pure wisdom adorning the accumulation of merits. May the sentient beings in the five turbidities be freed from defilement, and may they attain the pure Dharma body of the Tathagata.' (Bathing the Buddha Sutra).

Bathing the Sangha: The Suddhavasa (Pure Abodes) gods invited the Buddha and the Sangha to bathe and offered them alms. The Buddha told Ananda: 'This god, by this meritorious act, will become a Buddha in the future, named Pure Body.' (The Sutra of the Wise and the Foolish. Suddhavasa is the name of a god. All those called gods but not named among the Six Desire Heavens or the Eighteen Brahma Heavens are gods. For example, Jivaka, Vishvakarman, etc., are all gods of the Trayastrimsa Heaven.) It is permissible to bathe frequently because it generates good worldly results (Vinaya in Four Parts).

Rotating Sutra Wheel: Fu Dashi (Fu Xi) of the Liang Dynasty, out of compassion for people who were too busy to recite scriptures or were illiterate, created the rotating sutra wheel at Shuanglin Monastery to enshrine the scriptures. His vow was: 'Those who enter my sutra wheel gate three times will never lose their human form in life after life. Those who can push the wheel with faith for one revolution will have the same merit as reciting the scriptures. Those who can rotate the wheel countless times will obtain the same merit as reading the entire Tripitaka without any difference.' In front of the wheel, images of Fu Dashi are arranged, depicting him in the attire of Confucianism, Taoism, and Buddhism, because Fu Dashi often appeared in this form (Chan Master Foyin praised his portrait for Wang Anshi, saying: 'Wearing a Taoist hat, Confucian shoes, and a Buddhist kasaya, he harmonizes the three schools into one family. Forgetting the path to the Tushita Heaven, he foolishly sits in Shuanglin, awaiting the Dragon Flower Assembly.'). The eight great divine generals are arranged, who are the eight classes of gods and demigods. The General Protecting the Territory was the magistrate of Wu Shang (Yiwu County, formerly known as Wu Shang) on that day, who vowed to protect the wheel (See the Biography of Fu Dashi for details).

Dashi Divination Sticks: There are one hundred divination sticks from Tianzhu (India), and one hundred and thirty from Yue Yuantong (name of a temple), to

決吉兇。其應如響。相傳是大士化身所述(釋門正統)。

供燈　佛告舍利弗。有人于塔廟形像奉施燈明。乃至以少燈炬。如此福德唯佛能知(施燈經)。

身燈　佛言。我昔于閻浮提作國王。剜身出肉深如大錢。以蘇油灌中作千燈炷。語婆羅門。請說經法。求無上道(菩薩本行經)菩薩為法因緣剜身為燈(涅槃經)。

無盡燈　賢首法藏師。為則天以十鏡置八隅中安佛像。然燈照之則鏡鏡現像。以表剎海重重無盡之意(諸宗立教志)。

放燈　佛教初來與道士角試。燒經放光而卷帙無損。時當正月十五日。明帝乃令每於此日燒燈以表佛法大明。自是歷朝每當上元必放燈。本朝太平興國六年。敕下元亦放燈三夜。為軍民祈福(僧史略)。

無盡財　供養佛華多聽轉賣買香油。猶多者轉賣無盡財中(僧祇律○釋氏要覽云。世言長生錢者是也。子母滋生故稱無盡)。

講懺儀　僧傳稱。漢魏以來請僧設供同於祠祀。起坐威儀略無規矩。至晉朝安法師。始依經律作赴請禮讚等儀。立為三例。一行香定座上講。二六時禮懺。三布薩等法。其後遠法師復立法社節度(有文在盧山集)唐宣律師。立分五眾物儀章服儀歸敬儀鳴鐘犍度。照律師作落髮儀。皆附時傍教以為法也(釋門正統)。

【現代漢語翻譯】 現代漢語譯本 決吉兇。其應如響。相傳是大士化身所述（《釋門正統》）。

供燈：佛告訴舍利弗，如果有人在塔廟或佛像前供奉燈明，哪怕只是少許燈火，這樣的福德只有佛才能完全知曉（《施燈經》）。

身燈：佛說，我過去在閻浮提（Jambudvipa，指我們所居住的這個世界）做國王時，曾剜出身上的肉，挖得像大錢一樣深，用酥油灌滿，做成一千個燈炷，然後告訴婆羅門（Brahmin，古印度祭司），請他們講說經法，以求無上道（Anuttara-samyak-sambodhi，無上正等正覺）。（《菩薩本行經》）菩薩爲了求法，不惜剜身作燈（《涅槃經》）。

無盡燈：賢首法藏（Xianshou Fazang）法師，爲了（唐朝）則天皇帝，用十面鏡子安置在八個角落，中間安放佛像，點燃燈火照耀，鏡子中便互相顯現佛像，以此來表示剎海（Buddha-land，佛國）重重無盡的意境（《諸宗立教志》）。

放燈：佛教初傳入中國時，曾與道士角試，焚燒佛經，佛經放出光芒而卷帙沒有損壞。當時是正月十五日，明帝於是下令每年此日都要燒燈，以表明佛法大光明。自此以後，歷朝歷代每逢上元節（Lantern Festival，元宵節）必定放燈。本朝太平興國六年，敕令下元節（the Lantern Festival on the 15th day of the tenth lunar month）也放燈三夜，為軍民祈福（《僧史略》）。

無盡財：供養佛的花朵可以轉賣，多餘的聽憑轉賣香油。剩餘更多的，可以轉入無盡財中（《僧祇律》）。（《釋氏要覽》說，世俗所說的長生錢就是這個，因為能像子母一樣滋生，所以稱為無盡）。

講懺儀：僧傳記載，漢魏以來，請僧設供與祭祀相似，起坐威儀幾乎沒有規矩。到了晉朝，安法師才依據經律制定了赴請禮讚等儀軌，確立了三種規範：一是行香定座上講，二是六時禮懺，三是布薩等法。其後，遠法師又制定了法社節度（相關文字在《廬山集》中）。唐朝宣律師制定了分五眾物儀章服儀歸敬儀鳴鐘犍度。照律師制定了落發儀。都是依附當時的習俗和教義而形成的儀法（《釋門正統》）。

【English Translation】 English version To determine good or bad fortune. The response is like an echo. It is said to be described by a manifestation of a Bodhisattva (Shimen Zheng Tong).

Offering Lamps: The Buddha told Shariputra (Sariputta, one of the Buddha's chief disciples) that if someone offers lamps in stupas (a dome-shaped structure erected as a Buddhist shrine) or temples with images, even if it's just a small lamp, only the Buddha can fully know the merit of such an act (Offering Lamps Sutra).

Body Lamp: The Buddha said, 'In the past, when I was a king in Jambudvipa (the continent where humans live), I carved out flesh from my body as deep as a large coin, filled it with sesame oil, and made a thousand wicks. Then I told the Brahmins (a member of the highest Hindu caste), 'Please explain the scriptures to me so that I may seek Anuttara-samyak-sambodhi (the supreme enlightenment).' (Bodhisattva's Fundamental Conduct Sutra) The Bodhisattva, for the sake of Dharma (the teachings of the Buddha), carved his body to make a lamp (Nirvana Sutra).'

Endless Lamp: Dharma Master Xianshou Fazang (a prominent Buddhist scholar) placed ten mirrors in the eight corners for Empress Wu Zetian (the only female emperor in Chinese history), with a Buddha image in the center. When lamps were lit, the images reflected in each mirror, symbolizing the endless realms of Buddha-lands (the pure lands of Buddhas) (Zongpai Lijiao Zhi).

Releasing Lamps: When Buddhism first came to China, it was tested against Taoists. Buddhist scriptures were burned, but they emitted light and remained undamaged. This happened on the fifteenth day of the first lunar month. Emperor Ming (Emperor Ming of Han Dynasty) then ordered that lamps be lit on this day every year to show the great light of the Buddha's teachings. Since then, every dynasty has released lamps on the Lantern Festival (Yuanxiao Festival). In the sixth year of the Taiping Xingguo era of this dynasty, an edict was issued to release lamps for three nights during the Shangyuan Festival (the Lantern Festival on the 15th day of the first lunar month) to pray for blessings for the military and the people (Seng Shi Lue).

Endless Wealth: Flowers offered to the Buddha can be resold, and excess incense and oil can also be resold. Any remaining proceeds can be transferred to the 'Endless Wealth' (Sangha Law). (The Essentials of Buddhism says that this is what the world calls 'longevity money,' because it multiplies like a mother and child, hence the name 'endless').

Lecturing and Repentance Rituals: The Biographies of Monks record that since the Han and Wei dynasties, inviting monks to make offerings was similar to ancestral sacrifices, with little regard for proper etiquette. It was not until the Jin dynasty that Dharma Master An (a prominent Buddhist monk) created rituals for invitations and praises based on the sutras and vinaya (monastic rules), establishing three norms: first, offering incense, taking seats, and lecturing; second, performing repentance rituals at six times of the day; and third, observing the Posadha (bi-monthly confession and recitation of monastic rules). Later, Dharma Master Yuan (another prominent Buddhist monk) further established regulations for the Dharma community (documented in the Lushan Collection). During the Tang dynasty, Vinaya Master Xuan (a master of monastic discipline) established rules for distributing goods among the five groups of monks, as well as rules for clothing, reverence, and ringing bells. Vinaya Master Zhao (another master of monastic discipline) created the tonsure (shaving the head) ritual. All of these were based on contemporary customs and teachings to establish the Dharma (Shimen Zheng Tong).

諸經行法　智者製法華三昧儀(國清百錄載)荊溪述補助儀以資觀想。法智撰大悲心咒行法。金光明懺法。慈雲撰金光明護國儀。依百錄述補助。及撰凈土懺儀。彌陀懺儀。請觀音懺儀。熾盛光懺儀。神照撰仁王懺儀。凈覺撰楞嚴懺儀。如意輪課。法智涌撰功德天懺儀。皆諸祖依四三昧自行化他之法也。

供佛　諸如來者。皆是法身。若在世若滅后。所有供養福無有異(寶積經)供養佛者。得大福德速成菩提(不思議境界經)若施畜生得百倍報。施破戒者得千倍報。施持戒者。得萬倍報。乃至施佛得無量報。我今分別諸福田故作是說(優婆塞戒經此言敬田勝)若人供養十方佛諸菩薩聲聞。不如有人施畜生一口飲食。乃至施餓狗蟻子。悲田最勝(像法決疑經此言悲田勝)一分施難勝如來。一分與最下乞人。福田無二(維摩經此言悲敬不二)世言供三千佛者。過去莊嚴劫。始華光佛終毗舍浮佛。一千佛。現在賢劫。始拘留孫佛終樓至佛。一千佛。未來星宿劫。始日光佛終須彌相佛。一千佛(三劫各有經一卷)言供千佛者。現在賢劫千尊也。

供知識　文殊南遊至福城東際。為善財童子說法令求菩提近善知識。從此經歷一百十城。參五十三善知識。入普賢道場。得微塵數三昧門(華嚴經入法界品)。

【現代漢語翻譯】 諸經行法：智者大師制定了《法華三昧儀》（《國清百錄》記載），荊溪湛然對其進行了解釋和補充，以輔助觀想。法智大師撰寫了《大悲心咒行法》、《金光明懺法》。慈雲遵式撰寫了《金光明護國儀》，依據《國清百錄》進行了解釋和補充，並撰寫了《凈土懺儀》、《彌陀懺儀》、《請觀音懺儀》、《熾盛光懺儀》。神照律師撰寫了《仁王懺儀》。凈覺法師撰寫了《楞嚴懺儀》、《如意輪課》。法智涌撰寫了《功德天懺儀》。這些都是歷代祖師依據四種三昧，自行修持和教化他人的方法。

供佛：諸如來（Tathagata，佛的稱號之一）都是法身。無論佛在世還是涅槃后，所有供養的福報都沒有差別（出自《寶積經》）。供養佛，能得到大福德，迅速成就菩提（Bodhi，覺悟）（出自《不思議境界經》）。如果佈施給畜生，能得到百倍的果報；佈施給破戒的人，能得到千倍的果報；佈施給持戒的人，能得到萬倍的果報；乃至佈施給佛，能得到無量的果報。我現在分別說明各種福田的差別，所以這樣說（出自《優婆塞戒經》，這裡說敬田殊勝）。如果有人供養十方諸佛、諸菩薩（Bodhisattva，指發菩提心修行成就者）、聲聞（Sravaka，聽聞佛法而修行的弟子），不如有人佈施給畜生一口飲食，乃至佈施給飢餓的狗或螞蟻。悲田最為殊勝（出自《像法決疑經》，這裡說悲田殊勝）。一份佈施給難以戰勝的如來（Tathagata），一份給予最下等的乞丐，這兩種福田沒有差別（出自《維摩經》，這裡說悲田和敬田沒有差別）。世俗所說的供養三千佛，指的是過去莊嚴劫，從始華光佛到終毗舍浮佛，共一千佛；現在賢劫，從始拘留孫佛到終樓至佛，共一千佛；未來星宿劫，從始日光佛到終須彌相佛，共一千佛（三劫各有經典一卷）。所說的供養千佛，指的是現在賢劫的千尊佛。

供養善知識：文殊菩薩（Manjusri Bodhisattva，智慧的象徵）南遊到福城東邊，為善財童子（Sudhana，求法者）說法，讓他尋求菩提（Bodhi，覺悟）並親近善知識（Kalyanamitra，指引佛法修行的良師益友）。從此，善財童子經歷了一百一十座城市，參訪了五十三位善知識，進入普賢菩薩（Samantabhadra Bodhisattva，代表菩薩的行愿）的道場，獲得了微塵數的三昧門（Samadhi，禪定）。（出自《華嚴經·入法界品》）。

【English Translation】 Practices of Various Sutras: The wise Master Zhiyi formulated the 'Samadhi Ritual of the Lotus Sutra' (recorded in the 'Bai Lu of Guoqing Temple'), which was explained and supplemented by Jingxi Zhanran to aid contemplation. Master Fazhi composed the 'Practice Method of the Great Compassion Mantra' and the 'Golden Light Repentance Ritual'. Ciyun Zunshi composed the 'Golden Light National Protection Ritual', based on the explanations and supplements in the 'Bai Lu', and also composed the 'Pure Land Repentance Ritual', 'Amitabha Repentance Ritual', 'Inviting Avalokitesvara Repentance Ritual', and 'Prosperous Light Repentance Ritual'. Vinaya Master Shenzhao composed the 'Benevolent King Repentance Ritual'. Dharma Master Jingjue composed the 'Surangama Repentance Ritual' and the 'Cintamani Wheel Practice'. Fazhi Yong composed the 'Goddess of Merit Repentance Ritual'. These are all methods used by past patriarchs based on the four samadhis, for their own practice and for teaching others.

Offering to the Buddha: All Tathagatas (Tathagata, one of the titles of the Buddha) are Dharmakayas (Dharmakaya, the body of the Dharma). Whether the Buddha is in the world or after Nirvana, the merit of all offerings is the same (from the 'Ratnakuta Sutra'). Offering to the Buddha brings great merit and quick attainment of Bodhi (Bodhi, enlightenment) (from the 'Sutra of Inconceivable Realms'). If you give to animals, you will receive a hundredfold reward; if you give to those who break the precepts, you will receive a thousandfold reward; if you give to those who uphold the precepts, you will receive a ten thousandfold reward; and if you give to the Buddha, you will receive immeasurable rewards. I am now explaining the differences between various fields of merit, so I say this (from the 'Upasaka Precept Sutra', which says that the field of respect is superior). If someone makes offerings to all the Buddhas, Bodhisattvas (Bodhisattva, one who has generated Bodhicitta and cultivates to achieve enlightenment), and Sravakas (Sravaka, disciples who listen to the Buddha's teachings and practice) of the ten directions, it is not as good as someone giving a mouthful of food to an animal, or even giving to a hungry dog or ant. The field of compassion is the most superior (from the 'Sutra of Resolving Doubts in the Image Age', which says that the field of compassion is superior). One part given to the invincible Tathagata (Tathagata), and one part given to the lowest beggar, these two fields of merit are no different (from the 'Vimalakirti Sutra', which says that the fields of compassion and respect are no different). The worldly saying of offering to three thousand Buddhas refers to the past Adornment Kalpa, from the beginning Flower Light Buddha to the end Vipasyin Buddha, a total of one thousand Buddhas; the present Worthy Kalpa, from the beginning Krakucchanda Buddha to the end Rucika Buddha, a total of one thousand Buddhas; and the future Constellation Kalpa, from the beginning Sunlight Buddha to the end Sumeru Image Buddha, a total of one thousand Buddhas (each of the three kalpas has a sutra in one volume). The saying of offering to a thousand Buddhas refers to the thousand Buddhas of the present Worthy Kalpa.

Offering to Spiritual Teachers: Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) traveled south to the eastern edge of Fortune City, and spoke Dharma to Sudhana (Sudhana, a seeker of Dharma), instructing him to seek Bodhi (Bodhi, enlightenment) and draw near to Kalyanamitras (Kalyanamitra, virtuous friends who guide Buddhist practice). From there, Sudhana traveled through one hundred and ten cities, visited fifty-three Kalyanamitras, entered the Bodhimanda of Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, representing the vows and practices of Bodhisattvas), and obtained countless Samadhi gates (Samadhi, meditative concentration). (From the 'Avatamsaka Sutra, Entering the Dharma Realm Chapter').

供羅漢　佛滅時。付囑十六阿羅漢。與諸施主作真福田。時阿羅漢咸承佛敕。以神通力延自壽量。若請四方僧設無遮施。或所住處。或詣寺中。此諸尊者及諸眷屬。分散往赴。蔽隱聖儀密受供具。令諸施主得勝果報(法住記。始賓度羅終半托迦。凡十六位)除四大羅漢十六羅漢。余皆入滅。四大羅漢者。彌勒下生經云。迦葉。賓頭盧。羅云。軍徒缽嘆。十六羅漢出寶云經。然賓頭盧羅云已在十六之數。今有言十八者。即加迦葉軍徒(妙樂○賓頭盧此云不動。有於十六加賓頭盧者。即是賓度羅。加慶友者。自是佛滅百年造法住記者。述十六羅漢受囑住世。則知慶友不在住世之列。今欲論十八住者。當以妙樂為證。凈覺撰禮讚文。亦撮妙樂)。

佛祖忌齋　如來於周穆王五十三年(壬申)二月十五日入滅。凡在伽藍必修供設禮。謂之佛忌(北澗簡禪師撰齋忌疏。凈覺法師撰禮讚文)○南嶽禪師。陳大建九年六月二十二日忌(志磐為南湖述齋忌疏)○智者禪師。隋開皇十七年十一月二十四日忌(孤山撰齋忌疏。北澗慈雲撰禮讚文)○章安禪師。唐正觀二年八月七日忌○法華禪師。唐永隆元年十一月二十八日忌○天宮禪師。唐高宗朝(志磐撰齋忌疏不知歲月)○左溪禪師。唐天寶十三載九月十九日忌(志磐撰齋忌疏)

【現代漢語翻譯】 供養阿羅漢：佛陀涅槃時，囑咐十六位阿羅漢（Arhat，證得阿羅漢果位的修行者）與各位施主作為真正的福田（功德的來源）。當時，阿羅漢們都接受了佛陀的旨意，以神通力延長自己的壽命。如果邀請四方僧眾設立無遮施（不分對像、平等施捨的法會），無論在施主所住之處，或前往寺廟，這些尊者及其眷屬，都會分散前往，隱蔽聖者的儀態，秘密接受供養，使各位施主獲得殊勝的果報（依據《法住記》，從賓度羅（Pindola）開始，到半托迦（Panthaka）結束，共十六位）。除了四大阿羅漢，其餘十六位阿羅漢都已入滅。四大阿羅漢在《彌勒下生經》中提到，即迦葉（Kasyapa），賓頭盧（Pindola），羅云（Rahula），軍徒缽嘆（Kundadhana）。十六阿羅漢出自《寶云經》。然而，賓頭盧和羅云已在十六位之列。現在有人說十八位，即加上迦葉和軍徒（妙樂大師解釋說，賓頭盧意為『不動』。有人在十六位中加上賓頭盧，實際上就是賓度羅。加上慶友尊者，是因為他是佛陀涅槃百年後撰寫《法住記》的人，記述十六阿羅漢受佛囑託住世之事，由此可知慶友不在住世之列。現在要討論十八位住世者，應當以妙樂大師的說法為證。凈覺撰寫的禮讚文，也採納了妙樂大師的觀點）。 佛祖忌齋：如來在周穆王五十三年（壬申年）二月十五日入滅。凡是在伽藍（僧伽藍摩，寺院）必定要舉行供養法會，稱為佛忌（北澗簡禪師撰寫齋忌疏，凈覺法師撰寫禮讚文）。南嶽禪師，陳大建九年六月二十二日忌日（志磐為南湖撰寫齋忌疏）。智者禪師，隋開皇十七年十一月二十四日忌日（孤山撰寫齋忌疏，北澗慈雲撰寫禮讚文）。章安禪師，唐貞觀二年八月七日忌日。法華禪師，唐永隆元年十一月二十八日忌日。天宮禪師，唐高宗朝（志磐撰寫齋忌疏，不知歲月）。左溪禪師，唐天寶十三載九月十九日忌日（志磐撰寫齋忌疏）。

【English Translation】 Offering to Arhats: When the Buddha entered Nirvana, he entrusted the sixteen Arhats (Arhat, practitioners who have attained the Arhat fruit) to be true fields of merit (sources of merit) for all donors. At that time, the Arhats all accepted the Buddha's decree and used their supernatural powers to extend their lifespans. If a Sarvadharma-dana (unrestricted offering assembly) is established by inviting monks from all directions, whether at the donor's residence or at a temple, these venerable ones and their retinues will disperse and go there, concealing their holy demeanor and secretly receiving offerings, so that all donors may obtain supreme rewards (according to the 'Record of the Duration of the Dharma,' starting from Pindola and ending with Panthaka, there are sixteen in total). Except for the Four Great Arhats, the remaining sixteen Arhats have all entered Nirvana. The Four Great Arhats are mentioned in the 'Maitreya's Descent Sutra,' namely Kasyapa, Pindola, Rahula, and Kundadhana. The Sixteen Arhats are from the 'Ratnamegha Sutra'. However, Pindola and Rahula are already among the sixteen. Now some say there are eighteen, which means adding Kasyapa and Kundadhana (Master Miaole explains that Pindola means 'immovable.' Some add Pindola to the sixteen, but that is actually Pindola Bharadvaja. Adding Qingyou is because he was the one who wrote the 'Record of the Duration of the Dharma' a hundred years after the Buddha's Nirvana, recording the sixteen Arhats receiving the Buddha's entrustment to dwell in the world, from which it can be known that Qingyou is not among those who dwell in the world. Now, if we want to discuss the eighteen who dwell in the world, we should take Master Miaole's statement as evidence. The eulogy written by Jingjue also adopts Master Miaole's viewpoint). Buddha's Death Anniversary Memorial: The Tathagata entered Nirvana on the fifteenth day of the second month in the fifty-third year of King Mu of Zhou (Ren Shen year). In all Sangharamas (monasteries), a memorial offering ceremony must be held, which is called the Buddha's Death Anniversary (Beijian Jian Chan Master wrote the Memorial Offering Commentary, and Dharma Master Jingjue wrote the Eulogy). Nanyue Chan Master, death anniversary on the twenty-second day of the sixth month of the ninth year of the Chen Dajian era (Zhipan wrote the Memorial Offering Commentary for Nanhu). Zhiyi Chan Master, death anniversary on the twenty-fourth day of the eleventh month of the seventeenth year of the Sui Kaihuang era (Gushan wrote the Memorial Offering Commentary, and Beijian Ciyun wrote the Eulogy). Zhang'an Chan Master, death anniversary on the seventh day of the eighth month of the second year of the Tang Zhenguan era. Fahua Chan Master, death anniversary on the twenty-eighth day of the eleventh month of the first year of the Tang Yonglong era. Tiangong Chan Master, Tang Gaozong era (Zhipan wrote the Memorial Offering Commentary, date unknown). Zuoxi Chan Master, death anniversary on the nineteenth day of the ninth month of the thirteenth year of the Tang Tianbao era (Zhipan wrote the Memorial Offering Commentary).

○荊溪禪師。唐建中三年二月五日忌(志磐撰齋忌疏)○螺溪法師。宋雍熙四年十一月四日忌(志磐撰齋忌疏)○寶云法師。宋端栱元年十月二十一日忌(志磐撰齋忌疏)○法智法師。宋天聖元年正月五日忌○慈雲法師。宋明道元年十月十日忌○神照法師。宋皇祐三年五月十八日忌○廬山法師。晉義熙十二年八月六日忌(志磐撰齋忌疏。葛天民述禮讚文)○達磨禪師。北魏大統元年十月五日忌○南山律師。唐干封二年十月三日忌(凈覺撰禮讚文。照律師撰齋忌疏)○大智律師。宋政和六年九月一日忌(則律師撰禮讚文。顏聖徒撰齋忌疏)。

僧齋　佛言。持食施僧有五種福德。色力命安辯。上座施食應誦偈曰。施者受者俱獲五常。色力命安得無礙辯(五福德經)佛言。施食有五福。施命施色施力施安施辯。何謂施命。人不得食七日壽終。智者施食則為施命。其施命者。世世長壽財富無量。何謂施色。人不得食顏色憔悴。智者施食則為施色。其施色者。世世端正顏色暐曄。何謂施力。人不得食所作不能。智者施食則為施力。其施力者。生天人間力無等雙。何謂施安。人不得食心愁身危不能自安。智者施食則為施安。其施安者。世世安隱不遇眾殃。何謂施辯。人不得食身羸意弱口不能言。智者施食則為施辯。其施辯

【現代漢語翻譯】 現代漢語譯本 ○荊溪禪師（Jingxi Chan Shi）：唐建中三年二月五日忌日(志磐撰寫齋忌疏) ○螺溪法師（Luoxi Fa Shi）：宋雍熙四年十一月四日忌日(志磐撰寫齋忌疏) ○寶云法師（Baoyun Fa Shi）：宋端拱元年十月二十一日忌日(志磐撰寫齋忌疏) ○法智法師（Fazhi Fa Shi）：宋天聖元年正月五日忌日 ○慈雲法師（Ciyun Fa Shi）：宋明道元年十月十日忌日 ○神照法師（Shenzhao Fa Shi）：宋皇祐三年五月十八日忌日 ○廬山法師（Lushan Fa Shi）：晉義熙十二年八月六日忌日(志磐撰寫齋忌疏。葛天民述禮讚文) ○達磨禪師（Damo Chan Shi）：北魏大統元年十月五日忌日 ○南山律師（Nanshan Lushi）：唐干封二年十月三日忌日(凈覺撰寫禮讚文。照律師撰寫齋忌疏) ○大智律師（Dazhi Lushi）：宋政和六年九月一日忌日(則律師撰寫禮讚文。顏聖徒撰寫齋忌疏)

僧齋 佛言：『持食施僧有五種福德：色、力、命、安、辯。』上座施食應誦偈曰：『施者受者俱獲五常，色力命安得無礙辯。』(《五福德經》) 佛言：『施食有五福：施命、施色、施力、施安、施辯。何謂施命？人不得食七日壽終。智者施食則為施命。其施命者，世世長壽財富無量。何謂施色？人不得食顏色憔悴。智者施食則為施色。其施色者，世世端正顏色暐曄。何謂施力？人不得食所作不能。智者施食則為施力。其施力者，生天人間力無等雙。何謂施安？人不得食心愁身危不能自安。智者施食則為施安。其施安者，世世安隱不遇眾殃。何謂施辯？人不得食身羸意弱口不能言。智者施食則為施辯。其施辯

【English Translation】 English version ○ Chan Master Jingxi (Jingxi Chan Shi): Anniversary of death on the fifth day of the second month of the third year of Jianzhong, Tang Dynasty (memorial inscription written by Zhi Pan) ○ Dharma Master Luoxi (Luoxi Fa Shi): Anniversary of death on the fourth day of the eleventh month of the fourth year of Yongxi, Song Dynasty (memorial inscription written by Zhi Pan) ○ Dharma Master Baoyun (Baoyun Fa Shi): Anniversary of death on the twenty-first day of the tenth month of the first year of Duangong, Song Dynasty (memorial inscription written by Zhi Pan) ○ Dharma Master Fazhi (Fazhi Fa Shi): Anniversary of death on the fifth day of the first month of the first year of Tiansheng, Song Dynasty ○ Dharma Master Ciyun (Ciyun Fa Shi): Anniversary of death on the tenth day of the tenth month of the first year of Mingdao, Song Dynasty ○ Dharma Master Shenzhao (Shenzhao Fa Shi): Anniversary of death on the eighteenth day of the fifth month of the third year of Huangyou, Song Dynasty ○ Dharma Master Lushan (Lushan Fa Shi): Anniversary of death on the sixth day of the eighth month of the twelfth year of Yixi, Jin Dynasty (memorial inscription written by Zhi Pan, eulogy written by Ge Tianmin) ○ Chan Master Damo (Damo Chan Shi): Anniversary of death on the fifth day of the tenth month of the first year of Datong, Northern Wei Dynasty ○ Vinaya Master Nanshan (Nanshan Lushi): Anniversary of death on the third day of the tenth month of the second year of Qianfeng, Tang Dynasty (eulogy written by Jingjue, memorial inscription written by Vinaya Master Zhao) ○ Vinaya Master Dazhi (Dazhi Lushi): Anniversary of death on the first day of the ninth month of the sixth year of Zhenghe, Song Dynasty (eulogy written by Vinaya Master Ze, memorial inscription written by Yan Shengtu)

Monk's Meal Offering The Buddha said: 'Offering food to monks brings five kinds of blessings: good complexion, strength, long life, peace, and eloquence.' The senior monk should recite the following verse when offering food: 'The giver and the receiver both obtain the five constant virtues: good complexion, strength, long life, peace, and unimpeded eloquence.' (Five Blessings Sutra) The Buddha said: 'Offering food brings five blessings: giving life, giving good complexion, giving strength, giving peace, and giving eloquence. What is giving life? If people do not eat, they will die within seven days. A wise person who offers food is giving life. Those who give life will have longevity and immeasurable wealth in every life. What is giving good complexion? If people do not eat, their complexion will be haggard. A wise person who offers food is giving good complexion. Those who give good complexion will have a handsome appearance and a radiant complexion in every life. What is giving strength? If people do not eat, they will be unable to do anything. A wise person who offers food is giving strength. Those who give strength will have unparalleled power in heaven and among humans. What is giving peace? If people do not eat, their hearts will be troubled, their bodies will be in danger, and they will not be able to find peace. A wise person who offers food is giving peace. Those who give peace will have peace and security in every life and will not encounter calamities. What is giving eloquence? If people do not eat, their bodies will be weak, their minds will be feeble, and they will be unable to speak. A wise person who offers food is giving eloquence. Those who give eloquence

者。慧辯通達聞者歡喜。是為五福(施食五福經)施有三法。一送食至寺名上。就舍供養名中。造舍乞施發心供養名下(增一阿含經)若檀越設食召請眾僧。遣人防門。遮障比丘老病貧乞不聽入會。徒喪飲食了無善分(像法決疑經)四輩弟子若行齋戒。心當存想。請十方僧不擇善惡持戒毀戒高下之行。到諸塔寺請僧之時。僧次供養其福最多(普廣經)檀越來請眾僧。客僧有利養分。僧坊主應次第差(又)世人別請五百羅漢菩薩僧。不如僧次一凡夫僧(梵網經)佛入舍婆提城乞食。有婆羅門以佛數數到其家。心作是念。是沙門何以來數數如負其債。佛時說偈曰。時雨數數墮。五穀數數成。數數修福業。數數受果報。婆羅門聞已。慚愧取缽盛食奉佛。懺悔出家得阿羅漢(大智度論)若人能日日立要先施僧食。然後自食。如是施中最上(優波塞戒經○今城市施飯盞者。事起於此)。

設粥　舍衛國。難陀母作釜飯。逼上汁自飲。覺身中風除食消。便作念。阇黎是一食人。應當食粥。乃取多水少米。煎去二分。入胡椒蓽𦭞。持詣佛所白言。愿世尊聽諸比丘食粥。佛許之。為說偈曰。持戒清凈人所奉恭敬隨時以粥施。十利饒益於行者。色力壽樂辭清辯宿食風除飢渴消。是名為藥佛所說欲得人天長壽樂。應當以粥施眾僧(僧

【現代漢語翻譯】 現代漢語譯本： 那些具有智慧、辯才和通達能力的人，他們的言論能使聽眾感到歡喜。這就是所謂的五福。（《施食五福經》）佈施有三種方式：一是將食物送到寺廟，署上（施主）的名字；二是在自己家中供養，署上供養者的名字；三是建造房屋乞求佈施，署上發心供養者的名字。（《增一阿含經》）如果施主設宴邀請眾僧，卻派人把守門，阻止比丘中的年老、體弱、貧窮和乞討者進入，那麼就白白浪費了飲食，沒有任何善的功德。（《像法決疑經》）四輩弟子如果進行齋戒，心中應當想著，邀請十方僧眾，不分善惡、持戒或毀戒、修行高下。到各塔寺請僧時，按照僧眾的次序供養，這樣獲得的福報最多。（《普廣經》）施主來邀請眾僧，客僧有獲得利養的份額，僧坊的負責人應當按照次序安排。（又）世人分別邀請五百羅漢、菩薩僧，不如按照僧眾的次序供養一位凡夫僧。（《梵網經》）佛陀進入舍衛城乞食，有一位婆羅門因為佛陀多次到他家，心中想：這位沙門為什麼總是來我家，好像欠了他債一樣。佛陀當時說偈語：『時雨常常降，五穀常常成，常常修福業，常常受果報。』婆羅門聽了之後，感到慚愧，取來缽盛滿食物供奉佛陀，懺悔后出家，證得阿羅漢果。（《大智度論》）如果有人能夠每天立下誓願，先佈施僧眾食物，然後自己再吃，這樣的佈施是最上等的。（《優波塞戒經》——現在城市裡施捨飯食的習俗，就是從這裡開始的）。

設粥：舍衛國，難陀的母親做了釜飯，逼出上面的汁自己喝。感覺身體里的風病消除，食物也消化了。於是就想，阇黎（老師）是吃食物的人，應該吃粥。於是就取來很多水，少量米，煎煮去掉五分之二的水，加入胡椒和蓽撥。拿著去佛陀那裡稟告說：『愿世尊允許各位比丘食用粥。』佛陀答應了。為他們說了偈語：『持戒清凈的人所奉獻恭敬，隨時用粥佈施，有十種利益饒益修行者：色（容顏）、力（氣力）、壽（壽命）、樂（安樂）、辭（辯才）、清（清涼）、辯（善辯）、宿食風除、飢渴消除。這被稱為藥，是佛陀所說的。想要獲得人天長壽安樂，應當用粥佈施給眾僧。』（《僧祇律》）

【English Translation】 English version: Those who possess wisdom, eloquence, and understanding, their words bring joy to the listeners. This is known as the Five Blessings. (Shi Shi Wu Fu Jing - Sutra on the Five Blessings of Giving Food) There are three ways of giving: first, sending food to the temple with the name of the donor; second, making offerings at home with the name of the offerer; third, building houses and begging for alms, with the name of the one who initiates the offering. (Zeng Yi A Han Jing - Ekottara Agama Sutra) If a donor hosts a feast inviting the Sangha, but sends people to guard the gate, preventing elderly, weak, poor, and begging Bhikkhus from entering, then the food is wasted, and there is no merit. (Xiang Fa Jue Yi Jing - Sutra on Resolving Doubts in the Dharma-Ending Age) If the four types of disciples observe fasting, they should contemplate inviting the Sangha from the ten directions, without distinguishing between good and evil, those who uphold or break the precepts, or those of high or low practice. When inviting the Sangha to various pagodas and temples, offering to the Sangha in order yields the most blessings. (Pu Guang Jing - Universal Brightness Sutra) When a donor invites the Sangha, visiting monks have a share of the offerings. The head of the monastery should arrange the order. (Also) Inviting five hundred Arhats and Bodhisattva Sangha separately is not as good as offering to an ordinary Sangha member in order. (Fan Wang Jing - Brahma Net Sutra) When the Buddha entered Shravasti to beg for food, a Brahmin thought, because the Buddha came to his house many times, 'Why does this Shramana keep coming to my house, as if I owe him a debt?' The Buddha then spoke a verse: 'Timely rain falls often, the five grains often grow, often cultivate meritorious deeds, often receive the fruits.' Upon hearing this, the Brahmin felt ashamed, took a bowl, filled it with food, offered it to the Buddha, repented, left home, and attained Arhatship. (Da Zhi Du Lun - Mahaprajnaparamita Shastra) If one can make a vow daily to first offer food to the Sangha and then eat oneself, this is the highest form of giving. (Upasaka Precept Sutra - The custom of offering meals in cities today originates from this).

Offering Congee: In the country of Shravasti, Nanda's mother made a pot of rice and squeezed the juice from the top to drink herself. She felt that the wind disease in her body was eliminated, and the food was digested. Then she thought, 'The Ajari (teacher) is a person who eats food, he should eat congee.' So she took a lot of water and a small amount of rice, boiled it, removed two-fifths of the water, and added pepper and long pepper. She took it to the Buddha and reported, 'May the World Honored One allow all Bhikkhus to eat congee.' The Buddha agreed. He spoke a verse for them: 'The offerings and reverence of those who uphold the precepts purely, offering congee at any time, brings ten benefits to the practitioner: complexion, strength, longevity, joy, eloquence, clarity, ease of digestion, elimination of wind from undigested food, and quenching of hunger and thirst. This is called medicine, as the Buddha said. Those who wish to obtain long life and happiness in the human and heavenly realms should offer congee to the Sangha.' (Seng Qi Lu - Mahasamghika Vinaya)

祇律○辭辯是二義)粥出釜畫不成字名不正食(僧祇律)明相出始得食粥。余皆非時(四分律)日照剡部樹天作白色。舒手見掌文分明。是為明相(婆沙論)粥名小食(增輝記)。

乞食　梵語分衛。此云乞食(善見論)凡乞食為四分。一奉同梵行。一與窮乞。一與鬼神。一分自食(寶云經)行乞食者破一切憍慢(法集經)食有三種。一受請食。二眾僧食。三常乞食。前二食起諸陋因緣。若得請便言我有德。若不請則嫌恨彼。或自鄙薄是貪法。則能遮道。若僧食者。當隨眾法。斷事擯人。料理僧事心則散亂妨廢行道。有如是惱亂。應受乞食法(十二頭陀經)。

持齋　佛言。日中三世佛食(毗羅三昧經○今言中食是也)時食若午時。日影過一發一瞬。即是非時(僧祇律)若比丘非時食者。波逸提(四分戒本○十誦律。波逸提義翻為墮。墮在燒煮地獄)齋者以過中不食為體(毗婆沙論)佛言。一日持齋有六十萬歲糧。復有五福。少病身安少睡少淫得生天識宿命(雜譬喻經)齋者齊也。齊身口業也。齊者秪是中道。后不得食者。表中道法界外更無別法也(請觀音疏)。

出生飯　此有二緣。一者涅槃經。令施曠野鬼。毗奈耶律。令施鬼子母等。此曹本食肉啖人。佛化之受戒不殺。乃囑弟子隨處施食。今

【現代漢語翻譯】 現代漢語譯本 祇律（Gǐ lǜ）：辭辯是二義。 粥出釜畫不成字名不正食（僧祇律）：明相出始得食粥。余皆非時（四分律）：日照剡部樹天作白色。舒手見掌文分明。是為明相（婆沙論）：粥名小食（增輝記）。 乞食：梵語分衛（Fèn wèi），此云乞食（善見論）。凡乞食為四分。一奉同梵行。一與窮乞。一與鬼神。一分自食（寶云經）：行乞食者破一切憍慢（法集經）：食有三種。一受請食。二眾僧食。三常乞食。前二食起諸陋因緣。若得請便言『我有德』。若不請則嫌恨彼。或自鄙薄是貪法。則能遮道。若僧食者。當隨眾法。斷事擯人。料理僧事心則散亂妨廢行道。有如是惱亂。應受乞食法（十二頭陀經）。 持齋：佛言。日中三世佛食（毗羅三昧經，今言中食是也）：時食若午時。日影過一發一瞬。即是非時（僧祇律）：若比丘非時食者。波逸提（Bō yì tí）（四分戒本，十誦律。波逸提義翻為墮，墮在燒煮地獄）：齋者以過中不食為體（毗婆沙論）：佛言。一日持齋有六十萬歲糧。復有五福。少病身安少睡少淫得生天識宿命（雜譬喻經）：齋者齊也。齊身口業也。齊者秪是中道。后不得食者。表中道法界外更無別法也（請觀音疏）。 出生飯：此有二緣。一者涅槃經。令施曠野鬼。毗奈耶律。令施鬼子母（Guǐ zǐ mǔ）等。此曹本食肉啖人。佛化之受戒不殺。乃囑弟子隨處施食。今

【English Translation】 English version 祇律 (Gǐ lǜ): Eloquence and debate are two meanings. 粥出釜畫不成字名不正食 (Sēng qí lǜ): One may eat congee only when the 'bright phase' appears. Otherwise, it is considered eating at the wrong time (Sì fēn lǜ): When the sunlight shines on the Jambu tree and the sky appears white, and one can clearly see the lines on the palm when the hand is stretched out, this is called the 'bright phase' (Pó shā lùn): Congee is called 'small food' (Zēng huī jì). 乞食 (Qǐ shí) (Begging for food): In Sanskrit, it's called 分衛 (Fèn wèi), which translates to 'begging for food' (Shàn jiàn lùn). Begging for food is divided into four parts: one part is offered to fellow practitioners, one part is given to the poor and beggars, one part is given to ghosts and spirits, and one part is for oneself (Bǎo yún jīng): Practicing begging for food breaks all arrogance (Fǎ jí jīng): There are three types of food: invited food, Sangha food, and regular begging for food. The first two types of food give rise to base causes and conditions. If one receives an invitation, one says, 'I am virtuous.' If one is not invited, one resents others or belittles oneself, which is greed and obstructs the path. If it is Sangha food, one should follow the Sangha's rules, handle affairs, expel people, and manage Sangha affairs, which scatters the mind and hinders practice. Because of such disturbances, one should accept the practice of begging for food (Shí èr tóu tuó jīng). 持齋 (Chí zhāi) (Upholding the fast): The Buddha said: 'The Buddhas of the three worlds eat at midday' (Pí luó sān mèi jīng, which refers to eating at noon). Eating at the right time is at noon. If the shadow of the sun passes the width of a hair or a blink of an eye, it is considered eating at the wrong time (Sēng qí lǜ): If a Bhikkhu eats at the wrong time, it is a 波逸提 (Bō yì tí) offense (Sì fēn jiè běn, Shí sòng lǜ. The meaning of 波逸提 (Bō yì tí) is 'fallen,' falling into the burning hells): Upholding the fast means not eating after noon (Pí pó shā lùn): The Buddha said: 'Upholding the fast for one day provides food for six hundred thousand years and brings five blessings: few illnesses, a peaceful body, little sleep, little lust, and rebirth in heaven with knowledge of past lives' (Zá pì yù jīng): Fasting means being aligned. Aligning body, speech, and mind. Aligning means simply being in the middle way. Not eating afterward means that there is no other Dharma outside the middle way Dharma realm (Qǐng guān yīn shū). 出生飯 (Chū shēng fàn) (Offering food to spirits): There are two reasons for this. One is from the Nirvana Sutra, which instructs to offer food to ghosts in the wilderness. The Vinaya instructs to offer food to 鬼子母 (Guǐ zǐ mǔ) (Hariti) and others. These beings originally ate meat and devoured people. The Buddha transformed them to take vows not to kill, and then instructed disciples to offer food everywhere. Now

齋堂各各出眾生食是也。此唯出家人行之。二者焰口經。托阿難為緣。令施餓鬼食。今齋堂別具小斛。于食畢眾作法施之。或各具小生斛。夜間咒施。此通道族行之。

三長齋　佛謂提謂長者曰。四時交代歲終。三覆以校。一月六奏。諸天帝釋太子使者閻羅鬼神。俱用正月五月九月旦日。案行王民龍鬼鳥獸為善惡者。與四王一月六奏。使無枉錯。覆校眾生罪福多少。福多者敕司命下閻羅五官除罪增祿。故使持是三長齋(提謂經)若佛子於六齋日年三長齋月作殺生劫盜破齋犯戒者。犯輕垢罪(梵網戒經○世人以此三月忌上任者。避行刑故爾)。

六齋　帝釋敕四王各治一方。白月八日遣使者案察眾生善惡。十四日遣太子。十五日王親臨。黑月三日亦如是。若王親下。星宿鬼神俱時隨從。如遇修行齋戒。諸天相慶即為注祿增算(四天王經)若國王大臣。於六齋日敕諸境內令行不殺(普賢觀經)。

十齋　每月十齋日。持佛菩薩號乞福滅罪(一齋經。於六齋日加月旦十八二十四二十八四日也。今國律令。諸州十直日不得行刑。正據此義)。

七七齋　人死中有身若未得生緣。極七日住。死而復生。如是展轉生死至七七日。決定得生。若有生緣即不定。今尋經旨。極善惡無中有(瑜伽論○中有亦名中

【現代漢語翻譯】 現代漢語譯本 齋堂各自拿出食物供養眾生，這隻有出家人才會做。第二種是焰口經，依託阿難（Ananda，佛陀十大弟子之一）為因緣，讓人們佈施食物給餓鬼。現在齋堂另外準備小斛，在用餐完畢后，大眾一起做法事佈施。或者各自準備小生斛，夜間唸咒佈施，這是普通百姓家做的。 三長齋：佛陀對提謂長者（Tiwai，人名）說，四季交替，一年終了，要三次覆核，一月六次上奏。諸天、帝釋（Indra，佛教護法神）、太子、使者、閻羅（Yama，地獄之主）、鬼神，都在正月、五月、九月的初一，考察王民、龍、鬼、鳥獸的善惡行為，與四大天王（Four Heavenly Kings，佛教護法神）每月六次上奏一樣，以免有冤假錯案。覆核眾生的罪福多少，福多的人，就命令司命神下令閻羅五官消除罪過，增加俸祿。所以要守持這三長齋（出自《提謂經》）。如果佛弟子在六齋日、一年中的三長齋月里，做出殺生、搶劫、破齋、犯戒的事情，就犯了輕垢罪（出自《梵網戒經》。世人因此在這三個月里，忌諱上任，避免執行刑罰，就是這個原因）。 六齋：帝釋命令四大天王各自管理一方，在白月的初八派遣使者考察眾生的善惡，十四日派遣太子，十五日天王親自視察。黑月（農曆月末）的初三也是這樣。如果天王親自地獄，星宿鬼神都會跟隨。如果遇到修行齋戒的人，諸天都會互相慶賀，併爲他記錄增加俸祿（出自《四天王經》）。如果國王大臣在六齋日，命令境內禁止殺生（出自《普賢觀經》）。 十齋：每月十齋日，持唸佛菩薩的名號，祈求福報，消除罪業（出自《一齋經》，在六齋日的基礎上加上每月初一、十八、二十四、二十八這四天。現在國家的律令，各州在十直日不得執行刑罰，正是根據這個意義）。 七七齋：人死後，如果中有身（Antarabhava，中陰身）還沒有得到投生的因緣，最多停留七天，死後又會再生，這樣輾轉生死，直到七七四十九天，必定會得到投生。如果有投生的因緣，那就說不準了。現在根據經文的意思，極善極惡的人沒有中有身（出自《瑜伽師地論》。中有也叫中

【English Translation】 English version In the refectory, each provides food for all beings. This is only practiced by monks. The second is the Rite of Liberating the Burning Mouths, which uses Ananda (one of the ten great disciples of the Buddha) as the cause to provide food for hungry ghosts. Now, the refectory prepares small measures separately, and after the meal, the assembly performs Dharma practice to give offerings. Or each prepares a small measure and chants mantras to give offerings at night. This is practiced by common families. The Three Long Fasts: The Buddha said to Elder Tiwai (a personal name), 'As the four seasons alternate and the year ends, there are three reviews and six reports per month. The heavens, Indra (Buddhist Dharma protector), princes, messengers, Yama (Lord of the Underworld), ghosts, and spirits all use the first day of the first, fifth, and ninth months to investigate the good and evil deeds of the king's people, dragons, ghosts, birds, and beasts, just like the Four Heavenly Kings (Buddhist Dharma protectors) who report six times a month, so as to avoid any wrongful cases. They review the amount of merit and demerit of sentient beings. Those with more merit are ordered by the Director of Destiny to instruct the five officers of Yama to eliminate sins and increase rewards. Therefore, one should uphold these Three Long Fasts' (from the Tiwai Sutra). If a Buddhist disciple commits killing, robbery, breaking the fast, or violating precepts on the Six Fast Days or during the Three Long Fast Months of the year, they commit a minor offense (from the Brahma Net Sutra. This is why people avoid taking office or carrying out executions during these three months). The Six Fasts: Indra ordered the Four Heavenly Kings to each govern one direction. On the eighth day of the white month (waxing moon), they send messengers to investigate the good and evil of sentient beings. On the fourteenth day, they send the prince, and on the fifteenth day, the king personally inspects. The same is true on the third day of the black month (waning moon). If the king personally descends, the stars, constellations, ghosts, and spirits will all follow. If they encounter someone practicing fasting and observing precepts, the heavens will rejoice and record their merits and increase their rewards (from the Sutra of the Four Heavenly Kings). If kings and ministers order the prohibition of killing within their territories on the Six Fast Days (from the Universal Worthy Contemplation Sutra). The Ten Fasts: On the ten fast days of each month, one should uphold the names of Buddhas and Bodhisattvas, pray for blessings, and eliminate sins (from the One Fast Sutra, which adds the first, eighteenth, twenty-fourth, and twenty-eighth days of each month to the Six Fast Days. The current national laws stipulate that executions are not allowed in various states on the ten direct days, which is based on this meaning). The Seven-Seven Fasts: After a person dies, if the Antarabhava (intermediate state) has not yet obtained the conditions for rebirth, it will stay for a maximum of seven days, and then be reborn. This cycle of death and rebirth continues until the forty-ninth day, when rebirth is certain. If there are conditions for rebirth, then it is uncertain. According to the meaning of the scriptures, those who are extremely good or extremely evil do not have an intermediate state (from the Yogacarabhumi-sastra. The intermediate state is also called the middle

陰。極善即生凈土。其次生人天。極惡即入地獄或生三惡道。即日死亡不經中陰)今人亡每七日必營齋追福。謂之齋七者。令中有種子不轉生惡趣也(釋氏要覽)。

述曰。孔子曰。子生三年然後免於父母之懷。故報以三年之喪。佛經云。人死七七。然後免於中陰之趣。故備乎齋七之法。至於今人百日小祥大祥。有舉行佛事者。雖因儒家喪制之文。而能修釋門奉嚴之福。可不信哉。

預修齋　普廣菩薩白佛言。若善男女未終之時。逆修生七然燈懸幡請僧(即僧次請供也)轉經(略舉此四為例)得福多否。佛言。其福無量。又言。父母親族命終受苦。為其修福得福多否。佛言。七分獲一。緣前生不通道德故。若以亡者嚴身之具屋宅園林。以施三寶。可拔地獄之苦(隨愿往生經)。

述曰。案夷堅志載。鄂渚王媼。常買紙錢作寄庫。令仆李大代書押。媼亡李忽得疾仆地。三日蘇云。為陰府逮捕。至庫所令認押字。李曰。此我代主母所書也。引見金紫官。問答如初。官曰。但追證此事可令回。將出。媼至大喜曰。荷汝來我寄庫錢。方有歸也。今人好營預修寄庫者。當以往生經為據。以夷堅志為驗。

毗婆尸佛。遺法之中有諸比丘。四衢道上施座置缽。作是言曰。誰有人能舉財著此堅牢藏中。若入此

【現代漢語翻譯】 陰。極善之人死後即往生凈土（指阿彌陀佛的西方極樂世界）。其次一等的善人則轉生人道或天道。作惡多端之人死後則墮入地獄，或者轉生到三惡道（畜生、餓鬼、地獄）。如果當天死亡，就不會經歷中陰階段（指死亡到轉世之間的過渡期）。現在人去世后，每七天都要做齋事，追薦冥福，這被稱為『齋七』，是爲了讓亡者在中陰階段的種子不至於轉生到惡趣（不好的去處）(出自《釋氏要覽》)。

述曰：孔子說：『孩子出生三年後才能離開父母的懷抱。』所以要用三年的喪禮來報答父母的養育之恩。佛經說：『人死後七七四十九天，才能脫離中陰階段。』所以要準備齋七的法事。至於現在的人，在百日、小祥、大祥等祭日，也有舉行佛事的。這雖然是沿用儒家的喪葬制度，但也能修習佛門的功德，為亡者祈福，難道不值得相信嗎？

預修齋：普廣菩薩問佛說：『如果善男信女在臨終之前，預先修設生七（指在生前預先做死後的佛事），燃燈、懸幡、請僧（指按照僧人的次序請他們來供養）、轉經（這裡只列舉這四種為例），能得到很多福報嗎？』佛說：『其福報無量無邊。』又問：『父母親族臨終時受苦，為他們修福，能得到很多福報嗎？』佛說：『只能得到七分之一的福報，因為他們前世不相通道德的緣故。』如果將亡者生前珍愛的衣物、住宅、園林等，佈施給三寶（佛、法、僧），就可以拔除地獄之苦(出自《隨愿往生經》)。

述曰：根據《夷堅志》記載，鄂渚的王媼，經常購買紙錢，作為寄庫（一種迷信活動，認為將錢寄存在陰間），讓僕人李大代為書寫和蓋章。王媼死後，李大忽然生病倒地，三天後醒來說，他被陰府逮捕，帶到庫房讓他辨認印章。李大說：『這是我代替主母寫的。』陰官引他去見金紫官，問答和之前一樣。金紫官說：『只要追查證實此事就可以放他回去。』李大要離開時，王媼非常高興地說：『多虧你來，我寄存在庫房的錢，才能有歸宿啊。』現在人喜歡預先修設寄庫，應當以《隨愿往生經》為依據，以《夷堅志》為驗證。

毗婆尸佛（過去七佛之一）的遺法之中，有一些比丘，在四通八達的道路上設定座位，放置缽盂，這樣說道：『誰能拿出錢財，放到這個堅牢藏中？』如果放入此

【English Translation】 陰 (Yin, referring to the intermediate state between death and rebirth). The extremely virtuous are reborn in the Pure Land (referring to Amitabha's Western Pure Land of Ultimate Bliss). The next best are reborn in the realms of humans or gods. The extremely wicked enter hell or are reborn in the three evil realms (animals, hungry ghosts, and hell beings). If death occurs on the same day, one does not experience the intermediate state (referring to the transitional period between death and rebirth). Nowadays, people hold memorial services every seventh day after death to seek blessings for the deceased, which is called 'Seven-Day Memorials,' to prevent the seeds in the intermediate state from being reborn in evil realms (from 'Essentials of the Buddhist Canon').

Commentary: Confucius said, 'A child is free from the embrace of its parents after three years.' Therefore, a three-year mourning period is observed to repay the parents' nurturing grace. Buddhist scriptures say, 'After seven seven days (49 days) after death, one is freed from the intermediate state.' Therefore, the rituals of the Seven-Day Memorials are prepared. As for people today who hold Buddhist ceremonies on the hundredth day, Lesser Memorial, and Greater Memorial days, although they follow the mourning system of Confucianism, they can also cultivate the merits of Buddhism and offer blessings to the deceased. Is this not believable?

Pre-Cultivation of Memorials: Bodhisattva Puguang (Bodhisattva of Universal Light) asked the Buddha, 'If good men and women, before their death, pre-cultivate the Seven-Day Memorials (referring to performing Buddhist rituals in advance for their afterlife), light lamps, hang banners, invite monks (referring to inviting monks in order to make offerings to them), and recite scriptures (these four are mentioned as examples), will they receive much merit?' The Buddha said, 'Their merit is immeasurable.' He also asked, 'If parents and relatives suffer at the time of death, will they receive much merit by cultivating merit for them?' The Buddha said, 'They will only receive one-seventh of the merit because they did not believe in morality in their previous lives.' If one donates the deceased's cherished clothing, houses, gardens, etc., to the Three Jewels (Buddha, Dharma, Sangha), one can be freed from the suffering of hell (from 'Sutra on Rebirth According to Vows').

Commentary: According to the 'Yijian Zhi' (a collection of strange tales), Wang Aun of Ezhou often bought paper money to make 'deposited wealth' (a superstitious practice of depositing money in the underworld), and had her servant Li Da write and stamp it on her behalf. After Wang Aun died, Li Da suddenly fell ill and collapsed, waking up three days later saying that he had been arrested by the underworld and taken to the treasury to identify the seal. Li Da said, 'This was written by me on behalf of my mistress.' The underworld official led him to see a high-ranking official, and the questioning was the same as before. The official said, 'As long as this matter is verified, he can be released.' As Li Da was leaving, Wang Aun was very happy and said, 'Thanks to your coming, my deposited money can finally have a destination.' People today who like to pre-cultivate 'deposited wealth' should take the 'Sutra on Rebirth According to Vows' as their basis and the 'Yijian Zhi' as their verification.

In the remaining teachings of Buddha Vipashyin (one of the past seven Buddhas), there were some Bhikkhus (monks) who set up seats and placed alms bowls on the crossroads, saying, 'Who can offer wealth and put it into this solid treasury?' If one puts it into this

藏王賊水火所不能奪(雜寶藏經)。

供天　煥法師以天位失序。嘗述天傳。謂梵釋四王皆有君主號令之權。功德則寄於北天。大辯則寄於山澤。此為有主客義也。功德大辯為女。梵釋之天為男。此為男女義也。密跡眷屬皆大菩薩。是為本。現居神像。是為跡。此有本跡義也。功德大辯處客天示女質。而能對揚佛化。則謂之顯。余雖影響而言行不揚。則謂之晦。此有顯晦義也。知此四端可與言天矣。

述曰。磐嘗案煥師義述供天禮文(板在東湖尊教寺塔局)定十六位。先梵釋次北天。法智謂。經家先標北方者。西土以北方為上。次東南西天。次功德大辯。若摩利支韋馱二天。是明智住南湖日加入之(事見本傳)次密跡散脂樹神地神鬼母。二十八部。共十六位。以此為定。訶利帝此翻惡賊。蓋是鬼子母。未受戒時食王城男女。居人怨之故作此目。今既護法須當削去。煥師天傳。曉石芝光明助解。並云。經中雙舉只目一人(凈無住。居月波日。每當歲旦修懺。必于天位刪去訶利帝南一勻不令稱唱。謂祖師但順經文失於刪削。然哉)舊立十二位者。依懺儀也。十四位者。後人加樹神地神也。十六位者。加摩利支韋馱也。或加日月娑竭羅龍等。或為十八。或為二十。雖據經文。實為氾濫。世有霆師天傳者。正墮此

弊也(詳見諸天禮文)。

盂蘭盆供　經言。是佛弟子修孝順者。應唸唸中常憶父母乃至七世父母。年年七月十五日以百味飲食安盂蘭盆中。施佛及僧。以報父母長養慈愛之恩(盂蘭盆經○此翻解倒懸。言奉盆供於三寶福田。用以解饑虛倒懸之急)。

述曰。目連托救母以興緣。如來示奉盆以垂法。所以教人道以報重恩也。自大教東流。古今帝王所以奉盆供者為多矣(事見會要志)然今之寺舍。多於此日施斛供亡。如常法者。雖無奉盆之儀。而不失盂蘭之意。

水陸齋　梁武帝。夢神僧告之曰。六道四生受苦無量。何不作水陸大齋以拔濟之。帝以問諸沙門無知之者。唯志公勸帝。廣尋經論必有因緣。帝即遣迎大藏。積日披覽。創立儀文。三年而後成。乃建道場。于夜分時親捧儀文悉停燈燭。而白佛曰。若此儀文理協聖凡。愿拜起燈燭自明。或體式未詳。燭暗如故。言訖一禮燈燭皆明。再禮宮殿震動。三禮天上雨華。天監四年二月十五日。就金山寺依儀修設。帝親臨地席。詔祐律師宣文。當時靈響不能備錄。周隋之際此儀不行。至唐咸亨中。西京法海寺英禪師。夢泰山府君召往說法。后獨坐方丈。見一異人前告之曰。向于泰山府君處竊睹尊容。聞世有水陸大齋可以利益幽品。其文是梁武所集。今大覺

【現代漢語翻譯】 現代漢語譯本： 弊也（詳見諸天禮文）。

盂蘭盆供：經中說，作為佛弟子，應當念念不忘父母乃至七世父母，每年七月十五日用各種美味飲食安放在盂蘭盆中，供養佛和僧侶，以此報答父母養育慈愛之恩（《盂蘭盆經》解釋為解救倒懸之苦，意思是奉獻盆供於三寶福田，用來解除飢餓困苦的倒懸之急）。

述曰：目連尊者爲了救度母親而發起因緣，如來佛祖爲了垂示教法而演示奉獻盂蘭盆。所以教導人們用道義來報答深重的恩情。自從大乘佛教傳入中國，古往今來的帝王奉獻盂蘭盆供的非常多（事蹟記載在《會要志》中）。然而現在的寺廟，大多在這一天施捨斛米供養亡者，像平常的法事一樣。雖然沒有奉獻盂蘭盆的儀式，但是沒有失去盂蘭盆的意義。

水陸齋：梁武帝夢見神僧告訴他說：『六道四生的眾生受苦無量，為什麼不做水陸大齋來拔濟他們呢？』武帝詢問各位沙門，沒有人知道。只有志公勸武帝廣泛尋找經論，必定有因緣。武帝就派人迎請大藏經，日積月累地披閱，創立儀文，三年後才完成。於是建造道場，在夜裡親自捧著儀文，熄滅所有燈燭，向佛稟告說：『如果這個儀文道理符合聖凡，愿拜起後燈燭自己明亮；如果體式還不詳細，燈燭就仍然昏暗。』說完行一禮，燈燭全部明亮；再行一禮，宮殿震動；三行一禮，天上降下花雨。天監四年二月十五日，在金山寺依照儀軌修設。武帝親自臨席，詔令祐律師宣讀文書。當時出現的靈異景象不能全部記錄。周朝和隋朝之際，這個儀軌沒有實行。到了唐朝咸亨年間，西京法海寺的英禪師夢見泰山府君召他去說法。後來獨自坐在方丈里，看見一個奇異的人前來告訴他說：『先前在泰山府君那裡偷偷看到您的尊容，聽說世間有水陸大齋可以利益幽冥之品，那儀文是梁武帝所編輯的。現在大覺』

【English Translation】 English version: Bi Ye (see the Rituals of All Heavens for details).

Ullambana Offering: The Sutra says that as disciples of the Buddha, one should constantly remember one's parents and even one's parents of the past seven lives in every thought. On the fifteenth day of the seventh month every year, one should place various delicious foods in an Ullambana basin and offer them to the Buddha and the Sangha in order to repay the kindness of parents in raising and loving them (the Ullambana Sutra explains this as relieving the suffering of being hung upside down, meaning offering basin offerings to the field of merit of the Three Jewels to relieve the urgent suffering of hunger and deprivation).

Commentary: Venerable Maudgalyayana initiated the cause to save his mother, and the Tathagata demonstrated the offering of the Ullambana basin to impart the Dharma. Therefore, it teaches people to repay profound kindness with righteousness. Since the transmission of Mahayana Buddhism to China, many emperors and kings of the past and present have made Ullambana offerings (as recorded in the Hui Yao Zhi). However, nowadays, temples mostly give a斛 (hú, a unit of dry measure) of rice to the deceased on this day, like ordinary Dharma services. Although there is no ritual of offering the Ullambana basin, the meaning of Ullambana is not lost.

Water and Land Retreat: Emperor Wu of Liang dreamed that a divine monk told him: 'The beings of the six realms and four forms of birth suffer immeasurably. Why not perform a great Water and Land Retreat to deliver them?' Emperor Wu asked various Shramanas, but none of them knew. Only Zhi Gong advised Emperor Wu to extensively search the scriptures, as there must be a cause. Emperor Wu then sent people to welcome the Tripitaka and studied it diligently, creating the ritual text, which took three years to complete. He then built a Dharma assembly hall, and at night, he personally held the ritual text, extinguished all the lamps, and reported to the Buddha, saying: 'If the principles of this ritual text are in accordance with the sacred and the mundane, may the lamps light up by themselves after I prostrate; if the format is not yet detailed, may the lamps remain dim.' After saying this and making one prostration, all the lamps lit up; after making a second prostration, the palace shook; after making a third prostration, flowers rained down from the sky. On the fifteenth day of the second month of the fourth year of the Tianjian era, the ritual was performed at Jinshan Temple according to the prescribed procedures. Emperor Wu personally attended the ceremony, and commanded Lawyer You to read the text. The miraculous events that occurred at that time cannot be fully recorded. During the Zhou and Sui dynasties, this ritual was not practiced. During the Xianheng era of the Tang Dynasty, Zen Master Ying of Fahaishi Temple in Xijing dreamed that the Lord of Mount Tai summoned him to preach the Dharma. Later, while sitting alone in his abbot's room, he saw a strange man come and tell him: 'I secretly saw your honorable appearance at the Lord of Mount Tai's place, and heard that there is a great Water and Land Retreat in the world that can benefit the beings in the nether realms, and that the text was compiled by Emperor Wu of Liang. Now the Great Enlightenment'

寺吳僧義濟得之。愿師往求如法修設。師尋詣大覺。果得其文。遂于月望修齋已畢。復見向異人與徒屬十數前至謝曰。弟子即秦莊襄王也(莊襄是秦始皇父。至唐咸享九百四十年)又指其徒曰。此范睢穰侯白起王翦張儀陳軫。皆秦臣也。咸坐本罪幽囚陰府。昔梁武金山設會前代紂王之臣皆得脫免。弟子是時亦暫息苦。但以獄情未決故未獲脫。今蒙齋懺弟子與此輩並列國君臣。皆承法力得生人間。言訖而隱。自是英公常設此齋流行天下(東川楊諤水陸儀○蜀中有楊推官儀文。盛行於世)。

述曰。昔真隱史越王。嘗過金山慕水陸齋法之盛。乃施田百畝。于月波山專建四時水陸。以為報天地君親之舉。且親制疏辭刻石殿壁。撰集儀文刊板于寺。既而孝廟聞而嘉之。賜以水陸無礙道場宸翰扁于殿。逮今百年修供惟謹。去月波里所有梵苑曰尊教。師徒濟濟率沙門族姓三千人。施財置田。一遵月波四時普度之法。先是尊教同人有謂。越王疏旨之辭。專為平昔仕官報。效君親之舉。美則美矣。而於貴賤貧富未見平等修供之意。乃力挽志磐續成新儀六卷。推廣齋法之盛。而刻其板。復依準名位。繪像㡧者二十六軸。及今創立齋會。於是儀文像軸皆得其用。時主其事者。寺沙門處謙清節文學師竑。以法施者。月波住山宗凈也。以

【現代漢語翻譯】 現代漢語譯本：寺里的僧人義濟得到了這個訊息，希望法師前去按照佛法如理如法地修設齋會。法師於是前往大覺寺，果然找到了相關的文書。於是在月望之日修設齋會完畢后，又看見之前的異人帶著十幾個隨從前來道謝說：『弟子就是秦莊襄王（莊襄王是秦始皇的父親，到唐咸亨年間已經九百四十年了）。』又指著他的隨從說：『這些人是范睢、穰侯、白起、王翦、張儀、陳軫，都是秦國的臣子，都因為生前的罪過被囚禁在陰間地府。過去梁武帝在金山寺設水陸法會，前代商紂王的臣子都得以脫離苦難。弟子當時也暫時停止了痛苦，但因為案情未決，所以沒有獲得解脫。現在蒙受齋戒懺悔的功德，弟子與這些人和各國的君臣，都承蒙佛法的力量得以轉生人間。』說完就隱去了。從此以後，英公經常設立這種齋會，在天下廣為流傳（東川楊諤的水陸儀文，蜀中有楊推官的儀文，在世上非常盛行）。

述曰：過去真隱史越王，曾經到金山寺，仰慕水陸齋法的盛況，於是捐獻田地一百畝，在月波山專門建造四季水陸道場，用來報答天地君親的恩德。並且親自撰寫疏文，刻在石碑和殿壁上，撰集儀文刊印在寺院裡。不久孝宗皇帝聽說了這件事，非常讚賞，賜予『水陸無礙道場』的御筆匾額懸掛在殿上。到現在已經一百年了，修設供養非常恭敬。距離月波山不遠的地方有一座梵剎叫做尊教寺，僧眾濟濟，率領沙門族姓三千人，捐獻財物購置田地，完全遵照月波山四季普度的方法。先前尊教寺的同人有人說，越王疏文中的辭句，專門為平時的仕官報答君親之舉，美好是美好了，但是對於貴賤貧富，沒有看到平等修設供養的意義。於是努力勸說志磐續寫成新的儀軌六卷，推廣齋法的盛況，並且刻印完成的書。又依照名位，繪製畫像二十六軸。等到現在創立齋會，於是儀文畫像都能夠派上用場。當時主持這件事的人，是寺里的沙門處謙，他清廉有節操，並且擅長文學，還有師竑。以法佈施的人，是月波山的住持宗凈。

【English Translation】 English version: The monk Yi Ji of the temple obtained this information and wished the master to go and set up a proper and lawful Zhai (齋, a vegetarian feast with religious significance) according to the Dharma. The master then went to Dajue Temple and indeed found the relevant documents. After completing the Zhai on the fifteenth of the month, he saw the previous extraordinary person again, who came with a dozen followers to thank him, saying, 'This disciple is King Zhuangxiang of Qin (莊襄王, King Zhuangxiang, the father of Qin Shi Huang, it has been 940 years until the Xianheng period of the Tang Dynasty).' He then pointed to his followers and said, 'These are Fan Sui (范睢), Rang Hou (穰侯), Bai Qi (白起), Wang Jian (王翦), Zhang Yi (張儀), and Chen Zhen (陳軫), all ministers of Qin, who are imprisoned in the underworld because of their sins during their lifetime. In the past, Emperor Wu of Liang held a Water and Land Dharma Assembly at Jinshan Temple, and the ministers of the previous King Zhou of Shang were able to escape suffering. This disciple also temporarily ceased suffering at that time, but because the case was not yet decided, he did not obtain liberation. Now, thanks to the merits of the Zhai and repentance, this disciple and these people, along with the rulers and ministers of various countries, have all received the power of the Dharma and have been reborn in the human world.' After speaking, he disappeared. From then on, Duke Ying often set up this Zhai, which spread widely throughout the world (The Water and Land Ritual of Yang E (楊諤) of Dongchuan, and the ritual of Yang Tuiguan (楊推官) in Shu, are very popular in the world).

It is said: In the past, the historian Yue Wang (越王) of Zhenyin once went to Jinshan Temple and admired the grandeur of the Water and Land Zhai Dharma. He then donated one hundred acres of land and specially built a Four Seasons Water and Land Dharma Assembly at Yuebo Mountain to repay the kindness of heaven, earth, the ruler, and parents. He also personally wrote a memorial, which was engraved on stone tablets and temple walls, and compiled the ritual texts, which were printed in the temple. Soon, Emperor Xiaozong heard about this and greatly praised it, bestowing the imperial inscription 'Water and Land Unobstructed Dojo' (水陸無礙道場) to be hung in the hall. It has been a hundred years now, and the offerings are made with great reverence. Not far from Yuebo Mountain is a Brahma temple called Zunjiao Temple (尊教寺), with a large number of monks, leading three thousand people of the Shamen clan, donating wealth and purchasing land, completely following the Four Seasons Universal Salvation method of Yuebo Mountain. Previously, some colleagues at Zunjiao Temple said that the words in Yue Wang's memorial were specifically for officials to repay the kindness of the ruler and parents, which was good, but did not show the meaning of equal offerings for the noble, the lowly, the rich, and the poor. Therefore, they worked hard to persuade Zhi Pan (志磐) to continue writing a new ritual in six volumes, promoting the grandeur of the Zhai Dharma, and had it printed. They also drew twenty-six portraits according to their positions. When the Zhai assembly is now established, the ritual texts and portraits can all be used. At that time, the person in charge of this matter was the Shamen Chu Qian (處謙) of the temple, who was upright and virtuous and proficient in literature, and Shi Hong (師竑). The person who gave the Dharma was Zong Jing (宗凈), the abbot of Yuebo Mountain.

文字施者。則志磐也。當愿十方伽藍。視此為法。大興普度之道。

六道斛　凈名經云。以一食施一切(言一切則全收六道)供養諸佛及眾賢聖。然後可食。南嶽隨自意三昧云。凡得食應云。此食色香味。上供十方佛。中奉諸賢聖。下及六道品。等施無差(楚宜反不齊也)別。天臺觀心食法。鳴鐘后斂手供養一體三寶。次出生飯稱施六道。此皆等供十界。即是今人施六道修水陸供之明證也。

述曰。妙樂云。世人設六道者。是梁武見江東多淫祀(殺生命祭邪鬼)乃以相似佛法。權宜替之。此蓋荊溪一往以祭祀惡法對佛法論之。將以止天下之殺。故未論十界等供之義。焰口經。令供養三寶即是四聖。供婆羅門仙即是人道。供焰口眾即是鬼道。餘四道雖不備。蓋是當時赴機未普。故經文隱略耳。若大乘行人。圓觀法界。則當依凈名經中義。若慈雲謂鬼道得食餘五道不得者。此等意亦是用婆沙論云若因祭祀唯鬼神得之餘趣不可盡得。此是約人世祭祀言之耳。若依出世法。用平等心修無礙供。則當仰觀凈名南嶽天臺三處之文。則理無不在。今有營小斛曰散灑者。或一巨斛者。或至四十九斛者。皆所以等供六道群品也。可不信哉。

十王供　世傳。唐道明和上。神遊地府見十王分治亡人。因傳名世間。人終多

【現代漢語翻譯】 現代漢語譯本：文字施捨者，如志磐法師，應當期望所有寺院都將此視為準則，大力弘揚普度眾生之道。

六道斛（hú，量器）：《維摩詰經》說：『用一份食物佈施一切（說一切就包括了全部六道），供養諸佛以及各位賢聖，然後自己才可以食用。』南嶽慧思的《隨自意三昧》說：『凡是得到食物，都應當說：這食物色香味俱全，上供十方諸佛，中奉諸位賢聖，下及六道眾生，平等佈施沒有差別。』天臺宗的《觀心食法》中，鳴鐘后合掌供養一體三寶，然後分出飯食稱念佈施六道。這些都是平等供養十法界，也就是現在人們施食六道，修水陸齋的明確證據。

述曰：妙樂大師說：『世人設定六道供養，是梁武帝看到江東地區有很多淫祀（殺害生命祭祀邪惡鬼神）的習俗，於是用相似的佛法，權且代替它。』這大概是荊溪大師只從祭祀的惡法與佛法相對立的角度來論述，想要以此阻止天下的殺戮，所以沒有論述十法界平等供養的意義。《焰口經》中說：『供養三寶就是供養四聖，供養婆羅門仙人就是供養人道，供養焰口眾就是供養鬼道。』其餘四道雖然沒有完全包括，大概是當時應機說法沒有普遍，所以經文有所省略。如果大乘行人，圓滿地觀察法界，就應當依據《維摩詰經》中的意義。如果慈雲法師認為鬼道可以得到食物，其餘五道不能得到，這種觀點也是引用《婆沙論》中的說法，認為如果因為祭祀，只有鬼神可以得到，其餘各道不能完全得到。這是就人世間的祭祀而言的。如果依據出世法，用平等心修無礙供養，就應當仰仗《維摩詰經》、《南嶽隨自意三昧》、《天臺觀心食法》這三處的經文，那麼道理就無所不在。現在有的人制作小斛，說是用來散灑，有的人用巨大的斛，有的人甚至用到四十九斛，都是用來平等供養六道眾生的。難道可以不相信嗎？

十王供：世間相傳，唐朝的道明和尚，神遊地府，見到十王分管治理亡者，因此在世間流傳開來。人死後大多...

【English Translation】 English version: Those who give through writing, like Zhipan, should hope that all monasteries will regard this as a principle, and vigorously promote the path of universal salvation.

The Six Realms Measure (斛hú, a unit of dry measure): The Vimalakirti Sutra says, 'Use one portion of food to give to all (saying 'all' encompasses all six realms), offering it to all Buddhas and virtuous sages, and then you may eat it yourself.' Nanyue Huisi's 'Following One's Own Mind Samadhi' says, 'Whenever you receive food, you should say: This food, with its color, fragrance, and taste, I offer above to the Buddhas of the ten directions, in the middle to the virtuous sages, and below to the beings of the six realms, equally giving without difference.' In the Tiantai school's 'Contemplation of Mind Food Ritual,' after the bell is rung, one joins their palms and offers to the unified Three Jewels, then separates out food, reciting the offering to the six realms. These are all equal offerings to the ten dharma realms, which is clear evidence of people now giving to the six realms and practicing the Water and Land Retreat.

Commentary: Miaole says, 'The reason why people set up offerings to the six realms is that Emperor Wu of Liang saw that there were many licentious sacrifices (killing living beings to sacrifice to evil spirits) in the Jiangdong region, so he temporarily replaced them with similar Buddhist practices.' This is probably because Master Jingxi only discussed the evil practices of sacrifice in opposition to the Buddha-dharma, wanting to stop the killings in the world, so he did not discuss the meaning of equal offerings to the ten dharma realms. The Flame Mouth Sutra says, 'Offering to the Three Jewels is offering to the Four Sages, offering to Brahman immortals is offering to the human realm, offering to the Flame Mouth assembly is offering to the ghost realm.' Although the other four realms are not fully included, it is probably because the teaching at that time was not universal, so the sutra text was abbreviated. If a Mahayana practitioner fully observes the dharma realm, then they should rely on the meaning in the Vimalakirti Sutra. If Dharma Master Ciyun believes that the ghost realm can receive food, but the other five realms cannot, this view also quotes the Vibhasa Shastra, which says that if it is because of sacrifice, only ghosts and spirits can receive it, and the other realms cannot fully receive it. This is in terms of worldly sacrifices. If one relies on the transcendental dharma, using an equal mind to practice unobstructed offering, then one should rely on the texts of the Vimalakirti Sutra, 'Following One's Own Mind Samadhi' of Nanyue, and the 'Contemplation of Mind Food Ritual' of Tiantai, then the principle will be all-encompassing. Now some people make small measures, saying they are for scattering, some use huge measures, and some even use forty-nine measures, all of which are for equally offering to the beings of the six realms. How can one not believe this?

The Ten Kings Offering: It is said that during the Tang Dynasty, the monk Daoming traveled in spirit to the underworld and saw the Ten Kings governing the dead, and thus it spread in the world. After people die, most...

設此供。十王名字。藏典傳記可考者六。閻羅五官(二名見三長齋引提謂經)平等(華嚴感應傳。郭神亮為使者。追至平等王所。因誦若人慾了知四句偈得放回)泰山(譯經圖紀。沙門法炬譯金貢泰山贖罪經孝經援神契泰山天帝孫主召人魂)初江(夷堅志。池州郭生夢入冥府。王揖坐謂曰。我是西門王郎。冥司錄我忠孝正直不害物。得作初江王。一紀)秦廣(夷堅志。南劍陳生既死。其弟之女見二鬼導至宮殿曰秦廣王也。王謂女曰。欲救伯若。可轉八師經。女寤家人來得經。請僧誦千遍。兄夢弟來謝曰。已獲生天)歐陽修夢十王(見通塞志嘉祐六年)無常鐘　智者臨終語維那言。人命終時得聞鐘磬增其正念。惟長惟久氣盡為期(見本紀此言臨終之功)南山事鈔云。病者將終打無常磬。增一阿含經云若打鐘時一切惡道諸苦並得停止(本經有鳴鐘法度)付法藏經云。罽賓王以好殺死作千頭魚。劍輪繞身隨斫隨生。有羅漢充維那。依時打鐘。聞聲之時劍輪住空遣信白令長打。過七日已受苦即止(此言終后之驗)南唐先主。因殺降人囚陰獄。唯聞鐘聲則暫息苦。入冥者見之。以報後主。乃為造一鐘于清涼寺。鐫其上云薦孝高皇帝脫幽出厄(通塞志晉少帝時)斯為近證。

掛幡　若四輩弟子男女命終。造作黃幡懸著剎上。

離八難苦得生十方凈土。隨風一轉轉輪王位。乃至吹塵小王之位。其報無量至成菩提(大灌頂十一卷○世有書藥師如來十二誓願者。此是別緣。非經本事)。

寓錢　事祖云。唐明皇使王玙為祠祭使。自漢世葬者有瘞錢。後世稍以紙寓錢為鬼事。至玙乃用之以禳祓。冥報記云。鬼所用錢即紙錢也。若彩絹者。亦紙為之。銀即錫。塗金即黃涂也。

述曰唐以前無紙錢為用者。自王玙盛行此法。於是冥中藏積緡鏹金銀繒彩。與世間所用無少異。由心法之能變造故。天府冥關亦隨人心而轉。世有用紙鏹寄庫者。有鬼神用紙鏹入人間買物者。有見泰山堆積蠟錢無用云人間化財用油注度火為污者。此等顯驗不一。心生則種種法生。不特紙錢一法而已也。

放生　光明經述流水長者救魚十千天子報德。此緣起也。智者買斷[竺-二+(一/(尸@邑))]梁悉罷江上采捕。此立法也。赴計詡獄中之難。報修禪堂上之恩。此顯驗也(此三事並見智者紀)唐肅宗乾元二年。詔天下置放生池凡八十一所(顏真卿為碑)本朝真宗天禧元年詔復天下放生池。沿江淮州郡上下水五里。並禁采捕(二事詳見通塞志)慈雲奏西湖為放生池。以四月八日會郡人縱魚鳥。法智于南湖以佛生日放魚鳥。祝聖人壽。樞密劉均奉敕撰碑。此

【現代漢語翻譯】 現代漢語譯本 脫離八難之苦，得以往生到十方清凈佛土。隨著善業之風輕輕一轉，便能獲得轉輪王的果位，乃至吹塵小王的地位。這樣的福報無量無邊，直至最終成就菩提（覺悟）。（《大灌頂經》第十一卷記載：世間流傳藥師如來十二大愿的故事，這是一種特別的因緣，並非此經的本來內容。）

寓錢（yù qián）： 事祖（shì zǔ）云：唐明皇派遣王玙（Wáng Yú）擔任祠祭使。從漢代開始，葬禮中就有瘞錢（yì qián）的習俗。後世逐漸用紙做的寓錢來祭祀鬼神。到了王玙，便用它來祈福消災。《冥報記》記載：鬼所使用的錢就是紙錢。如果是彩絹，也是用紙做的。銀子就是錫，塗金就是涂黃色的顏料。

述曰：唐朝以前沒有用紙錢的習俗。自從王玙大力推行這種方法后，陰間也開始儲藏大量的錢財、金銀和絲綢，與世間所用的沒有什麼不同。這是因為心識具有變造的能力。天府冥關（tiān fǔ míng guān）也隨著人心的變化而變化。世間有人用紙錢寄存在陰間的倉庫里，也有鬼神用紙錢在人間購買物品。有人看到泰山堆積著蠟錢，認為沒有用處，說人間用油點燃紙錢，用火焚燒，是一種污染。這些顯現的驗證不止一種。心生則種種法生，不僅僅是紙錢這一種方法而已。

放生（fàng shēng）： 《光明經》記載流水長者（Liúshuǐ zhǎngzhě）救了上萬條魚，天子爲了報答他的恩德。這是放生的緣起。智者（zhì zhě）買斷[竺-二+(一/(尸@邑))]梁（zhú-èr+(yī/(shī@yì))liáng），全部停止在江上捕魚。這是放生的立法。赴計（fù jì）爲了報答獄中的救難之恩，報答修建禪堂的恩情。這是放生的顯現驗證。（這三件事都記載在《智者傳》中）唐肅宗乾元二年，下詔在天下設定放生池，共有八十一所（顏真卿（Yán Zhēnqīng）為此撰寫了碑文）。本朝真宗天禧元年，下詔恢復天下放生池。沿江淮（Yán Jiāng Huái）州郡上下水五里，都禁止捕撈（這兩件事詳細記載在《通塞志》中）。慈雲（Cíyún）奏請將西湖（Xī Hú）作為放生池，在四月八日召集郡人放生魚鳥。法智（Fǎzhì）在南湖（Nán Hú）于佛誕日放生魚鳥，祝願聖人長壽。樞密劉均（Liú Jūn）奉旨撰寫碑文。這是

【English Translation】 English version Escaping the eight difficulties and being reborn in the pure lands of the ten directions. With a single turn of the wind of good karma, one can attain the position of a Chakravarti King (轉輪王, Zhuǎnlúnwáng, Wheel-Turning King), or even the position of a minor king who sweeps dust. Such blessings are immeasurable, leading ultimately to the attainment of Bodhi (菩提, Pútí, enlightenment). (The eleventh volume of the Great Consecration Sutra mentions that the world has stories of the twelve vows of Bhaisajyaguru Tathagata (藥師如來, Yàoshī Rúlái, Medicine Buddha), which are separate causes and conditions and not the original content of this sutra.)

Burial Money (寓錢, Yù qián): Shi Zu (事祖) said: Emperor Xuanzong of Tang (唐明皇, Táng Mínghuáng) sent Wang Yu (王玙) as the sacrificial envoy. Since the Han Dynasty, there has been a custom of burying money (瘞錢, yì qián) with the deceased. Later generations gradually used paper burial money to worship ghosts and spirits. By the time of Wang Yu, it was used for praying for blessings and dispelling disasters. The Records of Retribution states: The money used by ghosts is paper money. If it is colored silk, it is also made of paper. Silver is tin, and gold plating is yellow paint.

Commentary: Before the Tang Dynasty, there was no custom of using paper money. Since Wang Yu vigorously promoted this method, the underworld also began to store large amounts of money, gold, silver, and silk, which were no different from those used in the world. This is because the mind has the ability to transform and create. The Heavenly Treasury and Underworld Gates (天府冥關, Tiān fǔ míng guān) also change with the changes in people's minds. Some people in the world use paper money to deposit in underworld warehouses, and some ghosts and spirits use paper money to buy things in the human world. Some people see piles of wax money in Mount Tai (泰山, Tài Shān) and think it is useless, saying that burning paper money with oil in the human world is a pollution. These manifestations and verifications are not just one kind. When the mind arises, all kinds of dharmas arise, not just the method of paper money alone.

Life Release (放生, Fàng shēng): The Golden Light Sutra records that the Elder Flowing Water (流水長者, Liúshuǐ zhǎngzhě) saved tens of thousands of fish, and the Devas (天子, Tiānzǐ, gods) repaid his kindness. This is the origin of life release. Zhi Zhe (智者) bought out [竺-二+(一/(尸@邑))] Liang (zhú-èr+(yī/(shī@yì))liáng) and completely stopped fishing on the river. This is the legislation of life release. Fu Ji (赴計) repaid the kindness of being rescued from prison and the kindness of building a meditation hall. This is the manifestation and verification of life release. (These three events are all recorded in the Biography of Zhi Zhe.) In the second year of the Qian Yuan era of Emperor Suzong of Tang (唐肅宗, Táng Sùzōng), an edict was issued to establish life release ponds in the world, totaling eighty-one (Yan Zhenqing (顏真卿, Yán Zhēnqīng) wrote the inscription for this). In the first year of the Tianxi era of Emperor Zhenzong of the Song Dynasty (真宗, Zhēnzōng), an edict was issued to restore life release ponds throughout the world. Fishing was prohibited within five miles upstream and downstream of the Jianghuai (江淮, Jiāng Huái) prefectures and counties (these two events are recorded in detail in the Tong Sai Zhi). Ciyun (慈雲) requested that West Lake (西湖, Xī Hú) be used as a life release pond, and on the eighth day of the fourth month, he gathered the people of the prefecture to release fish and birds. Fazhi (法智) released fish and birds in South Lake (南湖, Nán Hú) on the Buddha's birthday, wishing the sage a long life. Liu Jun (劉均), a privy councilor, was ordered to write the inscription.

皆放生之梗概也。

改祭　佛為曠野鬼神鬼子母等。改棄血食而受僧眾出生之食。此緣起也(二事並見曉石芝施食通覽。具引藏經)梁武皇魏獻文。敕郊廟不用牲牷。唯薦蔬面。此人主立法也(二事見通塞志)智者為關王授戒。慈雲為白鶴授戒。皆令禁斷葷血。專事蔬食。此沙門立法也(慈雲有改祭文。並決疑十頌。備引證驗)。

戒五辛　佛戒五辛。以其臭穢能障聖道。食之者必招無間之業耳。今人不能戒。是不欲見聖道。而甘為無間之罪輩。可不哀哉。茲用備錄經律。為世告勸。粲然五章。幸思遵奉。

一名體會異。夫言葷辛。是為二義(葷臭辛辣)葷而非辛。如臭菜阿魏是也。辛而非葷。芥薑是也。是葷是辛。五辛是也。梵網云大蒜(天臺疏云。葫菱廣韻作胡荽)茖蔥(薤也音格廣韻山蔥)慈蔥(蔥之正名)蘭蔥(小蒜)興渠(蔥蒺也。生熟皆臭。葉如蔓菁。其臭如蒜。經音義云。生於闐國。應法師云。烏荼國人常食。即阿魏)雜阿含云革蔥(茖同)慈蔥(蔥)木蔥(非小蒜即韭)蒜(大蒜)興渠(此五出梵網也)涅槃經蔥韭薤(但列三名)楞伽經蔥韭薤蒜(但列四名。不出興渠而加以韭若蒜分大小則仍有五名)此方言五辛。當云蔥韭薤大蒜小蒜如楞伽所列云。

二大乘永制。楞伽經

【現代漢語翻譯】 現代漢語譯本： 以上都是關於放生的概要。

改變祭祀：佛陀爲了曠野的鬼神、鬼子母等，改變了捨棄血食的習慣，接受僧眾供養的食物。這是緣起的由來（這兩件事都可以在曉石芝的《施食通覽》中看到，其中詳細引用了藏經）。梁武帝、魏獻文帝曾下令郊廟祭祀不用牲畜，只用蔬菜麵食。這是君主制定的法規（這兩件事見於《通塞志》）。智者大師為關羽授戒，慈雲大師為白鶴授戒，都讓他們禁斷葷腥，專吃素食。這是僧人制定的法規（慈雲大師有《改祭文》和《決疑十頌》，其中詳細引用了證據）。

戒五辛：佛陀戒律禁止食用五辛，因為它們的氣味污穢，能夠阻礙證得聖道。食用它們的人必定會招來無間地獄的業報。現在的人不能戒除，是不想見到聖道，而甘願成為墮入無間地獄之輩，真是可悲啊！現在詳細記錄經律中的相關內容，用來勸告世人。粲然列出五章，希望大家思考並遵從。

一名體會差異。說到葷辛，這是兩個概念（葷指氣味，辛指辛辣）。有葷的氣味但沒有辛辣，比如臭菜、阿魏就是這樣。有辛辣但沒有葷的氣味，芥菜、姜就是這樣。既有葷的氣味又有辛辣，五辛就是這樣。《梵網經》中說的大蒜（天臺疏中說，葫菱，廣韻中寫作胡荽），茖蔥（薤也，音格，廣韻中山蔥），慈蔥（蔥的正名），蘭蔥（小蒜），興渠（蔥蒺也，生熟都有臭味，葉子像蔓菁，氣味像蒜。經音義中說，產于于闐國。應法師說，烏荼國人常吃，就是阿魏）。《雜阿含經》中說革蔥（與茖同），慈蔥（蔥），木蔥（不是小蒜就是韭菜），蒜（大蒜），興渠（這五種出自《梵網經》）。《涅槃經》中說蔥、韭、薤（只列出三個名字）。《楞伽經》中說蔥、韭、薤、蒜（只列出四個名字，沒有興渠，但加上了韭菜。如果蒜分為大小，仍然有五個名字）。此方所說的五辛，應當說是蔥、韭、薤、大蒜、小蒜，如《楞伽經》所列。

二、大乘永遠禁止。《楞伽經》

【English Translation】 English version: These are the general outlines of releasing living beings.

Changing Sacrifices: The Buddha, for the sake of ghosts and spirits in the wilderness, the Hariti (demon mother), etc., changed the practice of abandoning blood sacrifices and instead accepted food offered by the Sangha (community of monks). This is the origin of this practice (both matters can be found in 'A Comprehensive Overview of Food Offering' by Xiaoshi Zhi, which extensively quotes the Tripitaka). Emperor Wu of Liang and Emperor Xianwen of Wei ordered that no animal sacrifices be used in suburban temples, only vegetables and noodles. This is a law established by the ruler (these two matters are found in 'Comprehensive Records of Obstruction and Passage'). Zhiyi (Great Master Tiantai) administered precepts to Guan Yu (關羽, a famous general), and Ciyun (慈雲, a monk) administered precepts to a white crane, both instructing them to abstain from pungent and bloody foods and to focus solely on vegetarian food. This is a law established by monks (Ciyun has 'Texts on Changing Sacrifices' and 'Ten Verses Resolving Doubts,' which extensively cite evidence).

Abstaining from the Five Pungent Roots: The Buddha's precepts prohibit the consumption of the five pungent roots because their foul odor can obstruct the path to enlightenment. Those who consume them will inevitably incur the karma of Avici Hell (無間地獄, the hell of incessant suffering). People today are unable to abstain, which means they do not wish to see the path to enlightenment and are willing to be among those who fall into Avici Hell. How lamentable! Now, I record in detail the relevant content from the sutras and vinaya (monastic rules) to advise the world. These five chapters are clearly presented, I hope everyone will contemplate and follow them.

First, Understanding the Differences. When we speak of 'pungent and savory,' there are two meanings (savory refers to the odor, pungent refers to the spiciness). Savory but not pungent, such as stinky vegetables and asafoetida (阿魏, a resin with a strong odor). Pungent but not savory, such as mustard and ginger. Both savory and pungent, such as the five pungent roots. The Brahmajala Sutra (梵網經) mentions garlic (the Tiantai commentary says, huleng, the Guangyun dictionary writes husui), gecong (茖蔥, also called xie, pronounced ge, the Guangyun dictionary says mountain scallion), cicong (慈蔥, the proper name for scallion), lancong (蘭蔥, small garlic), xingqu (興渠, a type of scallion, both raw and cooked have a foul odor, the leaves are like turnips, the odor is like garlic. The Sutra Sound and Meaning says it grows in the kingdom of Khotan. The Dharma Master Ying says that the people of the kingdom of Oddiyana often eat it, which is asafoetida). The Samyukta Agama Sutra mentions gecong (革蔥, same as ge), cicong (慈蔥, scallion), mucong (木蔥, either chives or leeks), garlic (大蒜, large garlic), xingqu (興渠, these five are from the Brahmajala Sutra). The Nirvana Sutra mentions scallions, chives, and xie (only lists three names). The Lankavatara Sutra mentions scallions, chives, xie, and garlic (only lists four names, does not include xingqu but adds chives. If garlic is divided into large and small, there are still five names). The five pungent roots spoken of in this land should be scallions, chives, xie, large garlic, and small garlic, as listed in the Lankavatara Sutra.

Second, Mahayana (大乘, the Great Vehicle) Permanently Prohibits. Lankavatara Sutra

云。臭穢不凈能障聖道。亦障人間人天凈處。何況諸佛凈土。梵網云。若佛子不得食五辛。故食者犯輕垢罪(石壁注。體非重過故輕。點污凈行名垢)楞嚴云。熟食發淫生啖增恚。十方天仙嫌臭遠離。諸餓鬼等舐其唇吻。常與鬼住。福德日銷長無利益。大力魔王現作佛身來為說法。非毀禁戒贊淫怒癡。命終為魔眷屬。永墮無間。涅槃云。食者當生苦處污穢不凈。金棺敬福經云。飲酒食肉五辛之人。雖造經像勞而少功。主匠無益諸天不祐。

三小乘病開。報應經云。七眾不得食肉葷辛。有病開。在伽藍外白衣家。服滿四十九日。香湯澡浴。然後讀誦不犯罪。雜阿含云。食五辛人觸穢三寶。死墮屎糞地獄。出作野狐豬狗。若得人身其體腥臭。僧祇律開病比丘服蒜。聽七日在一邊小房。不得臥僧床褥。講堂處大小便處皆不得到。不得僧中食。不得就佛禮拜。得下風遙禮。七日滿澡浴熏衣。方得入眾。

四方便救過。楞嚴云。持此咒時眾破戒罪。無問輕重一時銷滅。縱經飲酒食啖五辛。佛菩薩天仙不將為過。觀世音陀羅尼經。灌頂印咒二大母指屈掌中。捻無名指以無名指相背。二小指頭相拄。二中指直豎頭相拄。二頭指屈各捻中指背上。咒曰。唵步三末啰蘇摩監莎訶。誦二十一遍。自灌其頂。每旦于盆上結印誦之

【現代漢語翻譯】 現代漢語譯本 云。臭穢不凈能障礙聖道，也障礙人間人天的清凈之處，更何況諸佛的清凈國土。《梵網經》說，如果佛弟子不吃五辛，否則就犯了輕垢罪。（石壁註：本體並非重大的過失所以是輕罪，玷污清凈的行為叫做垢。）《楞嚴經》說，煮熟了吃會引發淫慾，生吃會增長嗔恚。十方天仙嫌棄臭味而遠離，各種餓鬼舔舐他們的嘴唇，常常與鬼同住，福德日益減少，長久沒有利益。大力魔王會顯現佛的身相來為他們說法，詆譭禁戒，讚揚淫慾、嗔恚、愚癡，命終之後成為魔的眷屬，永遠墮入無間地獄。《涅槃經》說，吃五辛的人應當生於充滿痛苦的地方，污穢不凈。《金棺敬福經》說，飲酒吃肉以及吃五辛的人，即使建造經像，勞累而功效甚微，主持的工匠沒有益處，諸天也不保佑。

三、小乘因病開許。《報應經》說，七眾弟子不得吃肉和葷辛，但有病時可以開許。在伽藍外白衣家，服用滿四十九天，用香湯沐浴，然後讀誦經典，就不算犯戒。《雜阿含經》說，吃五辛的人觸犯了三寶的清凈，死後墮入屎糞地獄，出來后變成野狐、豬狗。如果得到人身，身體也會腥臭。僧祇律開許生病的比丘可以服用蒜，但要聽從安排在旁邊的小房間里住七天，不得臥僧人的床鋪，講堂、大小便處都不得去，不得在僧眾中吃飯，不得向佛禮拜，可以在下風處遙拜。七天期滿后，沐浴熏衣，才能進入僧眾。

四、方便救過。《楞嚴經》說，持誦此咒時，即使犯了破戒罪，無論輕重，都能一時消滅。縱然曾經飲酒吃肉、吃五辛，佛菩薩天仙也不會怪罪。《觀世音陀羅尼經》中，灌頂印咒的做法是：兩個大拇指彎曲放在掌中，捏住無名指，使兩個無名指背靠背，兩個小指頭相抵，兩個中指直立指頭相抵，兩個食指彎曲，各自捏在中指的背上。咒語是：『唵 步三末啰 蘇摩監 莎訶』。誦二十一遍，自己灌頂。每天早上在盆上結印誦咒。

【English Translation】 English version Cloud. Foul and impure things can obstruct the holy path, and also obstruct the pure places of humans and devas, let alone the pure lands of all Buddhas. The Brahma Net Sutra says, 'If a Buddha disciple does not eat the five pungent spices, then they commit a minor defilement offense.' (Stone Wall Commentary: 'The substance is not a serious fault, therefore it is minor. Staining pure conduct is called defilement.') The Surangama Sutra says, 'Eating cooked food promotes lust, eating raw food increases anger. The devas and immortals of the ten directions dislike the odor and stay away. Various hungry ghosts lick their lips and mouths, constantly dwelling with ghosts. Blessings and virtues diminish daily, and there is no benefit in the long run. Powerful demon kings manifest as Buddha bodies to preach the Dharma, denigrating precepts and praising lust, anger, and delusion. Upon death, they become members of the demon's retinue and fall into the Avici hell forever.' The Nirvana Sutra says, 'Those who eat them will be born in places of suffering, foul and impure.' The Golden Coffin Reverence for Blessings Sutra says, 'Those who drink alcohol, eat meat, and the five pungent spices, even if they build sutras and images, their labor will have little effect. The master craftsman will receive no benefit, and the devas will not protect them.'

Three, the Small Vehicle allows exceptions for illness. The Karma Retribution Sutra says, 'The seven assemblies must not eat meat or pungent spices, but exceptions are allowed when ill. They should stay at the home of a layperson outside the sangharama, take medicine for forty-nine days, bathe in fragrant water, and then recite the scriptures without committing an offense.' The Samyukta Agama Sutra says, 'Those who eat the five pungent spices defile the purity of the Three Jewels (Triratna), and after death, they fall into the excrement and filth hell, and are reborn as wild foxes, pigs, and dogs. If they obtain a human body, it will be foul-smelling.' The Sanghika Vinaya allows a sick bhikshu to take garlic, but they must stay in a small room on the side for seven days, and must not sleep on the sangha's beds. They must not go to the lecture hall, the toilet, or the place for urination and defecation. They must not eat with the sangha, and must not bow to the Buddha, but may bow remotely from downwind. After seven days, they must bathe and fumigate their clothes before entering the sangha.

Four, expedient means to remedy transgressions. The Surangama Sutra says, 'When holding this mantra, even if one has committed the offense of breaking precepts, whether light or heavy, it will be extinguished at once. Even if one has drunk alcohol, eaten meat, and the five pungent spices, the Buddhas, Bodhisattvas, and devas will not consider it a fault.' In the Avalokitesvara Dharani Sutra, the method for the Abhisheka Mudra Mantra is: 'Bend both thumbs into the palms, pinch the ring fingers, with the backs of the two ring fingers touching each other, the tips of the two little fingers touching each other, the two middle fingers straight and the tips touching each other, and the two index fingers bent, each pinching the back of the middle finger.' The mantra is: 'Om Busa-mala Suomo-jian Suohe'. Recite it twenty-one times and perform self-initiation. Every morning, form the mudra above a basin and recite the mantra.

。持咒之人。犯欲及五辛。誦此咒解之云云。此二咒法以備誤犯之用。若恃此術數犯數解。則是重增瀆法之罪。咒部神王反生嗔譴。適足以速無間之業也。可不謹哉。

五三教事證。竺曇猷禮天臺。石樑遇聖僧謂曰。汝母懷妊時行經蔥園。胎氣犯穢不可住寺(僧鏡錄)天竺沙門覺稱云。吾國食肉五辛者驅出城外。故國中無貨此。道藏云。誦黃庭經忌食五辛。又云。道士受法忌淹穢五辛。仙傳云。樂子萇舉家飲仙酒昇天。獨從子墜地。天神言。此人茹蒜故不得往。司馬公祭儀云。凡祭雖得飲酒而不至亂(謂改常度)食肉不茹葷(謂蔥韭蒜有臭氣之物)。

述曰。為不急之物。而自招無間之報者。世人啖五辛是也。今諸師家多忽此事。豈不痛哉。昔樝庵食三白。正避此過耳。非故為是矯世之行也。因撰述斯文。忿今時知法者。遂發其愿曰。愿十方諸佛菩薩天仙。聞我祈請咸起加護。愿使禪林教黌律苑三宗法門。若主若伴。咸知思護凈戒。不于清凈伽藍種蔥薤之臭草。不于清凈齋供而和蔥薤之臭味。不以清凈身器而啖蔥薤之穢食。當知其人與境。若不清凈則凡齋戒禪誦法事之所。豈復可得感佛天而降神祇乎。豈復可得卻災殃而來嘉祥乎。豈復可得動幽冥而拔沉滯乎當愿普天之下。凡僧藍道觀齋廚之內。不用蔥薤

【現代漢語翻譯】 現代漢語譯本：持咒之人如果犯了淫慾或者吃了五辛（指蔥、蒜、韭菜、薤、興渠），誦唸此咒可以解除罪過，以上兩個咒語是爲了防止誤犯而設。如果仗著這些法術，屢次犯戒又屢次解除，那就是加重了褻瀆佛法的罪過，咒部的神王反而會生起嗔恨和責備，只會加速墮入無間地獄的惡業。怎能不謹慎呢？

五三教的事例可以證明這一點。竺曇猷（人名）禮拜天臺宗，在石樑遇到了聖僧，聖僧對他說：『你的母親懷孕時經過蔥園，胎氣沾染了污穢，你不能住在寺廟裡。』（出自《僧鏡錄》）天竺沙門覺稱說：『我們國家吃肉和五辛的人會被驅逐到城外，所以國內沒有這些東西出售。』道藏中說：『誦讀《黃庭經》要忌食五辛。』又說：『道士接受道法要避免接觸污穢和五辛。』仙傳中說：『樂子萇（人名）全家飲用仙酒昇天，只有他的兒子墜落到地上。天神說：『這個人吃蒜，所以不能前往。』司馬公（司馬光）的祭祀禮儀中說：『凡是祭祀，即使可以飲酒，也不要喝醉（指改變常態），可以吃肉，但不吃葷菜（指蔥、韭菜、蒜等有臭氣的食物）。』

總結：爲了不重要的東西，而給自己招來無間地獄的報應，世人吃五辛就是這樣。現在很多師父都忽略這件事，豈不可悲！以前樝庵（人名）吃三白（指白菜、豆腐、白麵），正是爲了避免這個過失，不是故意做作來迷惑世人。因此撰寫這篇文章，憤恨現在知道佛法的人，於是發願說：『愿十方諸佛菩薩天仙，聽到我的祈請都起來加持護佑。愿禪林、教黌（學校）、律苑（寺院）這三宗法門，無論是主持者還是跟隨者，都知道思考和守護清凈的戒律，不在清凈的伽藍（寺院）里種植蔥、薤這些臭草，不在清凈的齋供中加入蔥、薤這些臭味，不以清凈的身器來吃蔥、薤這些污穢的食物。』應當知道，人和環境，如果不清凈，那麼齋戒、禪誦、法事的地方，怎麼能夠感動佛天而降臨神祇呢？怎麼能夠消除災殃而迎來吉祥呢？怎麼能夠感動幽冥而拔出沉淪的眾生呢？愿普天之下，所有僧人的寺院、道觀的齋廚之內，都不用蔥、薤。

【English Translation】 English version: If a mantra practitioner violates sexual conduct or consumes the five pungent spices (garlic, onions, leeks, chives, and asafoetida), reciting this mantra can resolve the transgression. These two mantras are provided for use in case of accidental violations. However, if one relies on these techniques to repeatedly violate precepts and then repeatedly absolve themselves, it only increases the sin of profaning the Dharma. The divine kings of the mantra division will instead generate anger and condemnation, which will only hasten the karma of falling into the Avici Hell. How can one not be cautious?

The examples from the Five and Three Teachings can attest to this. Zhu Tanyou (a person's name) paid homage to the Tiantai school. At Stone Bridge, he encountered a holy monk who said to him, 'When your mother was pregnant, she passed through an onion garden. The fetal energy was tainted with impurity, so you cannot reside in the temple.' (From 'Monk Mirror Records') The Indian monk Juecheng said, 'In our country, those who eat meat and the five pungent spices are expelled from the city, so these items are not sold within the country.' The Daoist Canon states, 'When reciting the Yellow Court Scripture, one must abstain from the five pungent spices.' It also says, 'Daoists who receive the Dharma must avoid contact with impurity and the five pungent spices.' The Immortal Tradition says, 'Le Zichang (a person's name) and his entire family ascended to heaven after drinking immortal wine, but only his son fell to the ground. The heavenly deity said, 'This person eats garlic, so he cannot go.' Sima Guang's sacrificial rites state, 'In all sacrifices, although one may drink alcohol, one should not become intoxicated (meaning to change the normal state). One may eat meat, but not pungent vegetables (referring to onions, leeks, garlic, etc., which have a foul odor).'

In conclusion: To bring upon oneself the retribution of the Avici Hell for something unimportant is what worldly people do when they consume the five pungent spices. Many teachers today neglect this matter, how lamentable! In the past, Zha'an (a person's name) ate the three whites (referring to cabbage, tofu, and white flour) precisely to avoid this transgression, not to deliberately act in a way to deceive the world. Therefore, I write this article, resenting those who know the Dharma today, and thus make the vow: 'May all Buddhas, Bodhisattvas, and heavenly immortals in the ten directions, upon hearing my prayer, arise to bless and protect. May the three schools of Chan monasteries, teaching academies, and Vinaya monasteries, whether leaders or followers, all know to contemplate and protect the pure precepts, not to plant the foul weeds of onions and leeks in the pure Sangharama (monastery), not to add the foul taste of onions and leeks to the pure vegetarian offerings, and not to consume the impure food of onions and leeks with a pure body. 'One should know that if the person and the environment are not pure, then how can the places of vegetarian fasting, meditation, chanting, and Dharma ceremonies move the Buddhas and heavens to descend with deities? How can one eliminate disasters and welcome auspiciousness? How can one move the netherworld and liberate beings who are sinking? May it be that throughout the world, within the vegetarian kitchens of all monks' monasteries and Daoist temples, onions and leeks are not used.

調和眾食及私自煮啖。凡官府第宅齋醮之際。於十日前嚴行禁斷不蹈非法。僧道赴請受齋俗舍。常須自檢不得故食誤食自取穢染。庶乎人心交勸共隆聖道。將俾事佛事天清凈謹嚴自行化他二俱有益。毋忘今日立愿之本。伏惟佛眼照之天心監之。決意禁斷用逃苦報。

喪服　釋氏之論喪服。涅槃諸律並無其制。智者臨終誡曰。世間哭泣喪服皆不應為。今案遠師喪儀云。受業和上同於父母。皆三年服。若依止師隨師喪暫為服。應師五杉集云。師服但用布。稍粗純染黃褐(據此未嘗許用白布)。

述曰。今人無識多用白布為直掇坐具。違失僧儀最為非法。今請于黑布偏衫之下。著白布衫褲以表制服。二師父母皆同此制。若義家父母亦可例此。隨俗稍用纻布。上不違涅槃諸律之無文。下不棄遠應二師之義開。隨方護法當用中道。

戒焚亡僧不塔袈裟　律明三衣唯許傳受。未聞佛祖被亡軀而從火焚也。末代無知多行非法。有識之士尚須辨明。若坐逝不壞。結塔以葬者。猶可以被于真體。若從荼毗火化之法者。則不當披搭自取燒衣違律之過。或謂亡僧無衣者。則當如冥祥記僧妙施衣之法。雲南宋江陵龍華寺僧妙既亡之後。一夕歸房靈語。弟子可宗問。和上今生何處。妙曰。粗可耳。但應受小謫。二年得免。欲訴

所司為無袈裟。可急為制請僧設供以衣施之我可得也。宗如教飯僧嚫衣。既畢。比丘道猛即見妙身披衣入堂依僧次坐聽經。至散乃不復見。

述曰。磐自聞。此適子侄真視真誥真亢。不幸早世。焚龕之日皆不披袈裟。唯用布偏衫裙而已。設齋之前以平時所服七條。作䰗拈法于僧中施。且復囑後人。當力行於自身必壞之際也。敢告知識共崇此法。

佛祖統紀第三十三卷(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十四

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之一

序曰。佛之道本常而未始離乎世相推遷之際。自釋迦鶴林諸祖繼出。所以傳持此道東流震旦。逮於今而不息。大較聖主賢臣宿稟佛囑常為尊事。而儒宗道流之信不具者。時有排毀。然終莫能為之泯沒。以此道本常也。夫世稱三教。謂皆足以教世。而皆有通塞。亦時使之然耳。列三教之跡。究一理之歸。系以編年。用觀通塞之相。

欲知如來出興大意。必先明乎本跡。而終至結集三藏。以垂範于天下後世。中間八相次第以論。所謂下兜率。托母胎。住胎宮。示降生。出父家。成佛道。轉法輪。入涅槃。於是一代化事為之大備。始昭王甲寅終穆王壬申。以為大綱云。

【現代漢語翻譯】 現代漢語譯本：官吏因為沒有袈裟，宗如就趕緊製作，並請僧人設供，將袈裟佈施出去，希望我能得到（功德）。宗如按照吩咐，齋飯供僧，並贈送袈裟。完畢后，比丘（bhiksu）道猛立刻顯現妙身，披著袈裟進入佛堂，按照僧人的次序坐下聽經。等到散席的時候，就不再看見他了。

志磐（Zhipan）敘述道：我自從聽說，這些侄子們，真視（Zhenshi）、真誥（Zhengao）、真亢（Zhenkang），不幸早逝。焚燒靈龕的時候，都不披袈裟，只用布制的偏衫裙而已。所以在設齋之前，用他們平時所穿的七條（衣物），作為『䰗拈法』，在僧眾中佈施。並且囑咐後人，應當努力實行，在自身壞滅之際也這樣做。我謹此告知各位同修，共同推崇這種方法。

《佛祖統紀》第三十三卷（完） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第三十四

宋朝咸淳年間四明東湖沙門志磐（Zhipan）撰寫

《法運通塞志》第十七之一

序言：佛的道理本來是恒常的，從未離開過世間萬象的推移變化。自從釋迦（Sakyamuni）在鶴林示寂，諸位祖師相繼出現，都是爲了傳承此道，使其東流到震旦（中國），直到今天也沒有停止。大體上說，聖明的君主和賢能的臣子，宿世稟承佛的囑託，常常尊崇佛法。而儒家和道家，因為信仰不充分，時常會有排斥和譭謗。然而最終也不能使佛法泯滅，因為此道本來就是恒常的。世人常說的三教，是指它們都足以教化世人，而且都有興盛和衰落的時候，這也是時勢使然。列舉三教的軌跡，探究同一真理的歸宿，按照編年體裁，用以觀察法運的通達和阻塞的表象。

想要了解如來（Tathagata）出世的根本用意，必須先明白本跡，最終達到結集三藏（Tripitaka），以此垂範于天下後世。中間的八相成道次第來論述，就是所謂下兜率（Tusita Heaven），托母胎，住胎宮，示降生，出父家，成佛道，轉法輪（Dharmacakra），入涅槃（Nirvana）。於是一代教化之事就完備了。開始於昭王甲寅年，結束於穆王壬申年，以此作為大綱。

【English Translation】 English version: The officials, lacking robes (kasaya), urgently requested Zongru to make them and invite monks to offer alms, hoping I could obtain (merit). Zongru followed the instructions, providing food and robes to the monks. After it was completed, the bhiksu (bhiksu) Daomeng immediately manifested a wondrous body, wearing the robe, entered the hall, and sat in order among the monks to listen to the sutra. By the time of dispersal, he was no longer seen.

Zhipan (Zhipan) narrated: Since I heard that these nephews, Zhenshi (Zhenshi), Zhengao (Zhengao), and Zhenkang (Zhenkang), unfortunately died young. On the day of burning the spirit shrines, they did not wear robes, but only used cloth-made side shirts and skirts. Therefore, before setting up the alms, he used the seven (items of clothing) they usually wore as a 'ghost-touching method' to give alms to the monks. And he instructed future generations to strive to practice this, even at the time of their own destruction. I hereby inform all fellow practitioners to jointly promote this method.

Chronicles of the Buddhist Patriarchs, Volume 33 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 34

Written by Shramana Zhipan (Zhipan) of Siming Donghu during the Xianchun period of the Song Dynasty

Annals of the Fluctuations of Dharma, Part 1 of Volume 17

Preface: The Buddha's (Buddha) way is inherently constant and has never been separated from the shifting changes of worldly phenomena. Since Sakyamuni (Sakyamuni) passed away in the Crane Grove, successive patriarchs have emerged to transmit this way, causing it to flow eastward to Zhendan (China), and it has not ceased to this day. In general, enlightened monarchs and virtuous ministers, having received the Buddha's (Buddha) entrustment in previous lives, often revere the Dharma. However, Confucianists and Taoists, due to insufficient faith, often engage in rejection and slander. Yet, they ultimately cannot cause the Dharma to disappear, because this way is inherently constant. The three teachings commonly referred to by the world mean that they are all sufficient to teach the world, and they all have times of prosperity and decline, which is also caused by the times. Listing the traces of the three teachings and exploring the ultimate destination of the same truth, using an annalistic style to observe the appearances of the Dharma's accessibility and obstruction.

If you want to understand the fundamental intention of the Tathagata's (Tathagata) appearance in the world, you must first understand the root and traces, and ultimately reach the compilation of the Tripitaka (Tripitaka), thereby setting an example for future generations. The eight stages of enlightenment in between are discussed in order, which are the so-called descent from Tusita Heaven (Tusita Heaven), entering the mother's womb, residing in the womb palace, showing birth, leaving the father's house, attaining Buddhahood, turning the wheel of Dharma (Dharmacakra), and entering Nirvana (Nirvana). Thus, the entire teaching of a lifetime is complete. It began in the Jia Yin year of King Zhao and ended in the Ren Shen year of King Mu, using this as the outline.

明本跡

佛告大眾。一切世間天人。謂我出釋氏宮去伽耶不遠坐于道場得阿耨多羅三藐三菩提。然我實成佛以來甚大久遠若斯(法華經。明大機所見本跡文)我于無量壽佛所種諸善根為轉輪聖王。最初值遇三十億佛。同名釋迦。云云。最後值迦葉佛。彼佛記我。汝于來世當得作佛。號釋迦牟尼。我如是奉事諸佛修學佛意。爾乃生兜率天宮。住一生補處(菩薩本行經。明小機所見本跡文○梵語佛陀。此云覺者。佛止世釋迦氏。佛生凈飯王宮故名釋氏宮。伽耶此雲山城。凈飯王都城也○阿耨至菩提。此云無上正等正覺。佛之德稱也。迦葉此云飲光。言身光飲蔽餘光。釋迦此云能仁。牟尼此云寂默。佛之別名。兜率此云知足。天后身菩薩。將成佛時。先上生兜率。然後下生南洲中天竺國。曰兜率來補佛處。故曰一生)。

下兜率

菩薩從兜率天將降神時。有十佛剎微塵數菩薩。皆與菩薩同願同行。乃至普賢神通行愿。悉皆同等(華嚴經)。

菩薩生兜率天。名曰聖善。為諸天主說補處行。期運將至當下作佛。觀此大千界閻浮提迦毗羅國最為處中。觀凈飯王夫妻真正堪為父母。告諸天子。我應下生凈飯王家。棄輪王位出家學道。成一切種智轉大法輪。廣利天人。汝等是時亦當同會(因果經○大千即三

【現代漢語翻譯】 現代漢語譯本 明本跡

佛告訴大眾，所有世間的天人和阿修羅等，都認為我離開釋迦族居住的王宮，到離伽耶城不遠的地方，坐在菩提樹下證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。然而，我真正成佛以來，已經非常久遠了（《法華經》中，闡明大乘根機所見佛陀的本源和示跡）。我於過去在無量壽佛（Amitabha）處種下各種善根，曾經做過轉輪聖王。最初遇到三十億尊佛，佛的名號都叫做釋迦（Shakya）。最後遇到迦葉佛（Kashyapa），迦葉佛為我授記說：『你于未來世，應當成佛，名號為釋迦牟尼（Shakyamuni）。』我這樣奉事諸佛，修學佛的教義，然後才往生到兜率天宮（Tushita Heaven），住在那裡作為一生補處菩薩（Ekajatipratibaddha Bodhisattva）。（《菩薩本行經》，闡明小乘根機所見佛陀的本源和示跡。梵語佛陀（Buddha），意為覺者。佛陀出生于釋迦族，因為佛陀生於凈飯王（Suddhodana）的王宮，所以稱為釋氏宮。伽耶（Gaya），意為山城，是凈飯王的都城。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），意為無上正等正覺，是佛陀的德號。迦葉（Kashyapa），意為飲光，指其身光掩蓋其他光芒。釋迦（Shakya），意為能仁。牟尼（Muni），意為寂默，是佛陀的別名。兜率（Tushita），意為知足，菩薩在天上最後的化身，將要成佛時，先往生到兜率天，然後下生到南贍部洲的中天竺國，稱為兜率來補佛處，所以稱為一生補處。）

下兜率

菩薩從兜率天將要降生時，有十佛剎微塵數那麼多的菩薩，都與菩薩有相同的願望和修行，乃至普賢菩薩（Samantabhadra）的神通和行愿，都完全相同（《華嚴經》）。

菩薩往生到兜率天，名為聖善，為諸天主宣說補處之行。當降生人間的時機將要到來時，觀察這個大千世界，閻浮提（Jambudvipa）的迦毗羅國（Kapilavastu）最為適中。觀察凈飯王和王后，真正堪為父母。告訴諸天子：『我應當下生到凈飯王家，捨棄轉輪王的王位，出家學道，成就一切種智，轉大法輪，廣泛利益天人和阿修羅。你們到時也應當一同參與盛會。』（《因果經》。大千世界即三千大千世界）

【English Translation】 English version Manifestation of Origin and Trace

The Buddha told the assembly, 'All beings in the world, including gods and humans, believe that I left the Shakya clan's palace, went not far from Gaya, and sat at the Bodhi tree to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). However, the time since I actually attained Buddhahood is extremely long ago' (from the 'Origin and Trace' chapter of the Lotus Sutra, which clarifies the Buddha's origin and manifestations as seen by those of great capacity). 'In the past, I planted various good roots at the place of Amitabha Buddha (Amitayus), and I was once a Chakravartin (Wheel-Turning King). Initially, I encountered thirty billion Buddhas, all with the name Shakya. Finally, I encountered Kashyapa Buddha, who prophesied to me, 'In the future, you shall attain Buddhahood and be named Shakyamuni.' I served all the Buddhas in this way, studied the Buddha's teachings, and then was reborn in the Tushita Heaven, residing there as a Bodhisattva awaiting one more lifetime before Buddhahood' (from the Sutra on the Fundamental Practices of Bodhisattvas, which clarifies the Buddha's origin and manifestations as seen by those of lesser capacity. In Sanskrit, Buddha means 'Awakened One'. The Buddha was born into the Shakya clan, and because he was born in King Suddhodana's palace, it is called the Shakya palace. Gaya means 'Mountain City', which was King Suddhodana's capital city. Anuttara-samyak-sambodhi means 'Unsurpassed Perfect Enlightenment', which is a virtuous title of the Buddha. Kashyapa means 'Drinking Light', referring to his body's light overshadowing other lights. Shakya means 'Capable Benevolence'. Muni means 'Silence', which is another name for the Buddha. Tushita means 'Contentment', the last heavenly rebirth of a Bodhisattva before becoming a Buddha. When about to become a Buddha, he is first reborn in the Tushita Heaven and then descends to Jambudvipa in Central India, called 'Tushita awaiting Buddhahood', hence the term 'Bodhisattva awaiting one more lifetime before Buddhahood').

Descending from Tushita

When the Bodhisattva was about to descend from the Tushita Heaven, there were as many Bodhisattvas as dust motes in ten Buddha-lands, all sharing the same vows and practices as the Bodhisattva, even the supernatural powers and vows of Samantabhadra Bodhisattva were completely the same (from the Avatamsaka Sutra).

The Bodhisattva was reborn in the Tushita Heaven, named Holy Goodness, and expounded the practice of awaiting Buddhahood to the lords of the heavens. When the time for his descent to the human realm was approaching, he observed that among the great thousand worlds, Kapilavastu in Jambudvipa was the most suitable location. He observed that King Suddhodana and his queen were truly worthy to be his parents. He told the heavenly beings, 'I should descend to the house of King Suddhodana, renounce the throne of a Chakravartin, leave home to study the Way, attain complete omniscience, turn the great Dharma wheel, and widely benefit gods, humans, and asuras. You should all participate in the grand assembly at that time' (from the Sutra on Cause and Effect. The great thousand world is the trichiliocosm).

贍界。義見三界志。閻浮提又贍部。南洲。迦毗羅此云黃色。土德尚黃居中也。凈飯迦毗羅國王。一切種智佛所得三昧。一切智真諦也。道種智俗諦。一切種智中諦也。轉去聲)。

托母胎(起信論有住胎。華嚴經住母胎已示現出家。因果經在胎行住坐臥。為諸天說法。知大小皆有住胎)

菩薩已從此沒生於人間凈飯王家。乘栴檀樓閣處摩耶夫人胎(華嚴經○栴檀香木此云與樂。摩耶此云大幼。佛所生母也)。

菩薩乘六牙白象發兜率宮。放大光明普照十方。以四月八日明星出時。降神母胎。從右脅入(因果經)。

示降生

周(都鎬)

昭王(瑕。自武王受命至昭王為四世)

二十六年(甲寅)○(劉道原外紀。二十六年甲寅。群書多雲二十四年者誤)。

夫人攀金園樹枝而生菩薩。諸天王眾。各持香水共以洗沐(華嚴經)初生之時。於十方面各行七步(涅槃經)。

夫人往藍毗尼園中。四月八日日初出時。舉右手牽無憂樹華。菩薩從右脅出墮七寶華上。自行七步。舉右手而言曰。天上天下唯我獨尊。王召諸婆羅門當作何名。答言。太子生時多有吉祥。當名薩婆悉達(此云一切義成。出因果瑞應二經)。

昭王甲寅四月八日。江河池井泛溢。宮殿大

【現代漢語翻譯】 現代漢語譯本 贍界（Shan Jie）：意義見於《三界志》。閻浮提（Yan Fu Ti）又名贍部（Shan Bu），指南洲。迦毗羅（Jia Pi Luo），意為黃色，象徵土德尚黃居中。凈飯（Jing Fan）是迦毗羅國王。一切種智（Yi Qie Zhong Zhi）是佛所證得的三昧（San Mei），代表一切智的真諦。道種智（Dao Zhong Zhi）代表俗諦，一切種智代表中諦。（轉字讀 qu 聲）。 托母胎（Tuo Mu Tai）：《起信論》中有住胎的說法。《華嚴經》記載，住母胎已示現出家。《因果經》記載，在胎中行住坐臥，為諸天說法，說明大小乘都有住胎的說法。 菩薩已從此沒，生於人間凈飯王家，乘坐栴檀（Zhan Tan）樓閣，處於摩耶（Mo Ye）夫人胎中（《華嚴經》記載，栴檀是香木，意為與樂。摩耶意為大幼，是佛所生之母）。 菩薩乘坐六牙白象，從兜率宮（Dou Shuai Gong）出發，放出大光明普照十方，在四月八日明星出現時，降神母胎，從右脅進入（《因果經》）。 示降生 周（Zhou）（都鎬） 昭王（Zhao Wang）（瑕，自武王受命至昭王為四世） 二十六年（Er Shi Liu Nian）（甲寅）○（劉道原外紀記載，二十六年甲寅。群書多雲二十四年者誤）。 夫人攀金園樹枝而生菩薩，諸天王眾各持香水共同洗浴（《華嚴經》）。初生之時，於十方面各行七步（《涅槃經》）。 夫人前往藍毗尼（Lan Pi Ni）園中，四月八日日初出時，舉右手牽無憂樹華，菩薩從右脅而出，墮於七寶華上，自行七步，舉右手而言曰：『天上天下唯我獨尊。』王召集諸婆羅門，問當作何名。答言：『太子生時多有吉祥，當名薩婆悉達（Sa Po Xi Da）（意為一切義成，出自《因果瑞應二經》）。』 昭王甲寅四月八日，江河池井泛溢，宮殿大

【English Translation】 English version Shan Jie: The meaning can be found in 'Records of the Three Realms'. Yan Fu Ti, also known as Shan Bu, refers to the Southern Continent. Jia Pi Luo means yellow, symbolizing the virtue of earth being yellow and central. Jing Fan was the king of Jia Pi Luo. Yi Qie Zhong Zhi is the Samadhi attained by the Buddha, representing the ultimate truth of all wisdom. Dao Zhong Zhi represents the mundane truth, and Yi Qie Zhong Zhi represents the middle truth. (The character '轉' is pronounced 'qu'). Tuo Mu Tai: The 'Awakening of Faith' treatise mentions dwelling in the womb. The 'Avatamsaka Sutra' records that after dwelling in the mother's womb, the appearance of leaving home was manifested. The 'Sutra of Cause and Effect' records that while in the womb, one walks, stays, sits, and lies down, and preaches the Dharma to the gods, indicating that both Mahayana and Hinayana have the concept of dwelling in the womb. The Bodhisattva has passed away from here and was born into the human world in the family of King Jing Fan, riding a sandalwood (Zhan Tan) pavilion and dwelling in the womb of Lady Maya (Mo Ye) (The 'Avatamsaka Sutra' records that sandalwood is fragrant wood, meaning 'giving joy'. Maya means 'great young', and is the mother who gave birth to the Buddha). The Bodhisattva, riding a six-tusked white elephant, departed from Tushita Heaven (Dou Shuai Gong), emitting great light that illuminated the ten directions. On the eighth day of the fourth month, when the morning star appeared, he descended into his mother's womb, entering from the right side (Sutra of Cause and Effect). Showing the Birth Zhou (Du Hao) King Zhao (Xia, from King Wu receiving the mandate to King Zhao was the fourth generation) Twenty-sixth year (Jia Yin) ○ (Liu Daoyuan's 'Unofficial History' records the twenty-sixth year as Jia Yin. Many books mistakenly say the twenty-fourth year). The lady gave birth to the Bodhisattva while holding onto a golden branch in the garden. All the heavenly kings held fragrant water and bathed him together (Avatamsaka Sutra). At the time of his birth, he walked seven steps in each of the ten directions (Nirvana Sutra). The lady went to Lumbini (Lan Pi Ni) Garden. On the eighth day of the fourth month, when the sun first rose, she raised her right hand and grasped the flower of the Ashoka tree. The Bodhisattva emerged from her right side, falling onto a seven-jeweled flower, and walked seven steps on his own. He raised his right hand and said: 'Above heaven and below heaven, I alone am the World-Honored One.' The king summoned all the Brahmins and asked what name should be given. They replied: 'When the prince was born, there were many auspicious signs. He should be named Sarvarthasiddha (Sa Po Xi Da) (meaning 'all meanings accomplished', from the 'Sutra of Cause and Effect and Auspicious Responses').' On the eighth day of the fourth month of Jia Yin in the reign of King Zhao, rivers, ponds, and wells overflowed, and the palace was greatly

地震動。五色光氣入貫太微遍於西方。王問大史蘇由曰。若何祥乎。對曰。有大聖人生於西方。一千年外聲教及此。王命鐫石。置之南郊大祠前(周書異記○劉恕外紀。昭王時有五色光貫紫微井水溢)。

四十年二月八日。凈飯王大會群臣小王婆羅門。以七寶器盛四大海水。灌悉達頂。立為太子(因果經。婆羅門此云凈行。外道之總名)。

四十二年王為太子。迎婆羅門女耶輸陀羅為妃。太子常修禪觀。未嘗有夫婦道(因果經。耶輸陀羅此雲華色女)。

出父家

菩薩欲令著家眾生舍離家法。故宣揚出家功德示現出家(華嚴經)。

五十年太子白父王言。唯愿聽我出家學道。王曰。國未有嗣。太子即以右手指妃腹曰。卻後六年汝當生男。二月七日太子身放光明照諸天宮。諸天皆知太子出家時至。皆來禮足。太子乘馬夜出城門。至苦行林中。自剃鬚發。凈居天化作獵師身披袈裟。太子以七寶衣與之貿易。天明至尼連禪河靜坐思惟。宜應六年苦行。凈心守戒。日食一麻一麥(因果經。凈居天五凈居。五那含聖人所生。袈裟壞色衣。三衣總名。尼連禪河名此云不樂著)。

穆王(滿昭王子)

成佛道

四年

菩薩于菩提道場始成正覺(華嚴)三十成道號釋迦牟尼(

【現代漢語翻譯】 現代漢語譯本 地震發生，五色光芒貫穿太微星，遍及西方。周昭王問太史蘇由說：『這是什麼祥兆？』蘇由回答說：『有大聖人出生在西方，一千年后他的聲教將傳到這裡。』周昭王命人將此事鐫刻在石頭上，放置在南郊大祠前。（出自《周書異記》和劉恕的《外紀》。記載周昭王時有五色光貫穿紫微星，井水溢出）。 四十年二月八日，凈飯王（Suddhodana）大會群臣和小王、婆羅門（Brahmana，指古印度僧侶階層），用七寶器盛滿四大海水，灌注到悉達多（Siddhartha）的頭頂，立他為太子。（出自《因果經》。婆羅門（Brahmana）意為『凈行』，是外道的總稱）。 四十二年，國王為太子迎娶婆羅門女耶輸陀羅（Yasodhara）為妃。太子經常修習禪觀，未曾行夫婦之事。（出自《因果經》。耶輸陀羅（Yasodhara）意為『華色女』）。 出父家 菩薩（Bodhisattva）爲了讓執著於家庭的眾生捨棄家庭生活，所以宣揚出家的功德，示現出家。（出自《華嚴經》）。 五十年，太子向父王稟告說：『希望允許我出家學道。』國王說：『國家還沒有繼承人。』太子就用右手指著妃子的腹部說：『六年之後她會生個男孩。』二月七日，太子身上放出光明，照耀諸天宮。諸天都知道太子出家的時機已到，都來禮拜他的腳。太子騎馬夜晚出城門，到達苦行林中，自己剃去鬚髮。凈居天（Suddhavasa）化作獵師，身披袈裟（Kasaya，佛教僧侶所穿的僧衣）。太子用七寶衣與他交換。天亮時到達尼連禪河（Nairanjana River），開始思惟，認為應該進行六年苦行，清凈身心，嚴守戒律，每天只吃一麻一麥。（出自《因果經》。凈居天（Suddhavasa）指五凈居天，是五那含聖人所生的地方。袈裟（Kasaya）指壞色衣，是三衣的總稱。尼連禪河（Nairanjana River）的意思是『不樂著』）。 周穆王（King Mu of Zhou，滿昭王子） 成佛道 四年 菩薩（Bodhisattva）在菩提道場開始成就正覺。（出自《華嚴經》）三十歲時成道，號為釋迦牟尼（Sakyamuni）。

【English Translation】 English version An earthquake occurred, and five-colored light permeated the Taiwei star and spread throughout the west. King Zhao of Zhou asked the Grand Historian Su You, 'What is this auspicious omen?' Su You replied, 'A great sage will be born in the west, and his teachings will reach here in a thousand years.' King Zhao ordered this to be engraved on a stone and placed in front of the Grand Shrine in the southern suburbs. (From 'Records of Strange Events in the Zhou Dynasty' and Liu Shu's 'Outer Records'. It records that during the reign of King Zhao of Zhou, five-colored light permeated the Ziwei star, and the well water overflowed). In the fortieth year, on the eighth day of the second month, King Suddhodana held a grand assembly of ministers, minor kings, and Brahmins (Brahmana, referring to the priestly class in ancient India), and used seven-jeweled vessels filled with the water of the four great oceans to pour over Siddhartha's head, establishing him as the crown prince. (From the 'Karma Sutra'. Brahmana means 'pure conduct' and is a general term for non-Buddhist religions). In the forty-second year, the king welcomed the Brahmin woman Yasodhara as the prince's consort. The prince often practiced meditation and contemplation and never engaged in marital relations. (From the 'Karma Sutra'. Yasodhara means 'flower-colored woman'). Leaving the Father's House The Bodhisattva (Bodhisattva), in order to lead beings attached to household life to abandon it, proclaimed the merits of renunciation and demonstrated leaving home. (From the 'Avatamsaka Sutra'). In the fiftieth year, the prince reported to his father, the king, 'I wish to be allowed to leave home and study the Way.' The king said, 'The country has no heir yet.' The prince then pointed to the consort's belly with his right hand and said, 'In six years, she will give birth to a boy.' On the seventh day of the second month, light emanated from the prince's body, illuminating the palaces of the heavens. All the gods knew that the time for the prince to leave home had arrived and came to pay homage to his feet. The prince rode a horse out of the city gate at night and arrived at the ascetic forest, where he shaved his head and beard himself. The Suddhavasa gods transformed into a hunter wearing a Kasaya (Kasaya, the robe worn by Buddhist monks). The prince exchanged his seven-jeweled clothes with him. At dawn, he arrived at the Nairanjana River and began to contemplate, believing that he should practice asceticism for six years, purify his mind and body, strictly observe the precepts, and eat only one sesame seed and one grain of wheat each day. (From the 'Karma Sutra'. Suddhavasa refers to the five Pure Abodes, where the Anagami saints are born. Kasaya refers to the 'spoiled color robe', the general term for the three robes. Nairanjana River means 'not attached'). King Mu of Zhou (King Mu of Zhou, Prince Man Zhao) Achieving Buddhahood Four Years The Bodhisattva (Bodhisattva) began to attain perfect enlightenment at the Bodhi tree. (From the 'Avatamsaka Sutra') He attained enlightenment at the age of thirty and was named Sakyamuni (Sakyamuni).

梵網)既成道已梵天勸請。惟愿如來當爲眾生。廣開甘露說無上法(涅槃經)太子念言。我今修于苦行垂滿六年。我當受食然後成道。時牧牛女難陀。取乳煮糜以上菩薩。如意飽食。即趣菩提樹下。釋提桓因化為凡人施吉祥草。敷以為座結跏趺坐。而自誓言。不成正覺不起此座(因果經。佛本行經。難陀此云歡喜。女名。釋提桓因此云能天主。即忉利天帝釋。菩提樹此云道樹。佛坐此樹下成道)降天魔(華嚴離世間品。或見菩薩住兜率天入胎出胎出家成道降魔轉法輪入涅槃。此即大乘降魔之文)時魔王宮殿自然動搖。魔王波旬怖懼。廣集軍眾。執戟操劍角目切齒橫飛亂擲。菩薩觀之如童子戲。波旬語菩薩云。汝不急去我擲汝海水。菩薩語云。汝今先能動此澡瓶。然後可能擲我海水。波旬不能令動。軍眾壞散。波旬長子商主頂禮懺悔。我父無智觸忤大聖。愿得恕亮(因果雜寶藏佛本行三經。魔羅此云能奪命。波旬魔王名。此云極惡)既降魔已放大光明。即便入定思惟真諦。悉知過去所造善惡壽命短長一切眾生輪迴五道無有真實(因果經)。

二月八日明星出時(天向時也)霍然大悟。得無上道成最正覺(因果經。○因果經。先降魔后成道。四教義所列亦同。華嚴經。先成道后降魔。今約華嚴義)。

是歲耶

【現代漢語翻譯】 現代漢語譯本 （梵網經）釋迦牟尼佛成道后，梵天勸請說：『惟愿如來您能爲了眾生，廣開甘露之門，宣說無上佛法。』（涅槃經）太子（指釋迦牟尼）心想：『我如今修行苦行，將近六年，我應當接受食物，然後才能成道。』當時牧牛女難陀（Nanda，此云歡喜，女名）取乳煮成粥，供養菩薩（指釋迦牟尼），菩薩如意飽食后，就前往菩提樹（Bodhi tree，此云道樹，佛坐此樹下成道）下。釋提桓因（Śakro devānām indra，此云能天主，即忉利天帝釋）化身為凡人，獻上吉祥草，鋪設成座位，（菩薩）結跏趺坐，並且發誓說：『不成正覺，不起此座。』（因果經。佛本行經） （華嚴離世間品）有時見到菩薩住在兜率天，入胎、出胎、出家、成道、降魔、轉法輪、入涅槃。這即是大乘經典中關於降魔的描述。 當時魔王宮殿自然震動搖晃，魔王波旬（Pāpīyas，魔王名，此云極惡）感到恐懼，廣集軍眾，手執長戟，操持利劍，怒目切齒，橫衝直撞，亂擲武器。菩薩觀看他們，如同觀看兒童遊戲一般。波旬對菩薩說：『你如果不趕快離開，我就用海水淹沒你。』菩薩說：『你如果能先移動這個澡瓶，然後才可能用海水淹沒我。』波旬無法使澡瓶移動，軍眾潰散。波旬的長子商主頂禮懺悔說：『我的父親沒有智慧，冒犯了大聖，希望能夠得到您的寬恕。』（因果雜寶藏佛本行三經。魔羅（Māra），此云能奪命） 降伏魔眾后，（佛）放出大光明，隨即進入禪定，思惟真諦，完全知曉過去所造的善惡業，壽命長短，一切眾生在五道中輪迴，沒有真實不變的。（因果經） 二月八日，明星出現之時（天將亮時），忽然大悟，證得無上道，成就最正覺。（因果經。○因果經。先降魔后成道。四教義所列亦同。華嚴經。先成道后降魔。今約華嚴義）。 這一年是耶

【English Translation】 English version (Brahma Net Sutra) After Śākyamuni Buddha attained enlightenment, Brahma (梵天) entreated him, saying, 'May the Tathagata (如來) widely open the gate of nectar for sentient beings and expound the unsurpassed Dharma (法).' (Nirvana Sutra) The prince (referring to Śākyamuni) thought, 'I have been practicing asceticism for nearly six years. I should accept food and then attain enlightenment.' At that time, the cowherd girl Nanda (難陀, meaning 'joy,' a girl's name) took milk and cooked porridge to offer to the Bodhisattva (菩薩, referring to Śākyamuni). The Bodhisattva ate his fill as he wished and then went to the Bodhi tree (菩提樹, meaning 'tree of enlightenment,' the Buddha attained enlightenment under this tree). Śakro devānām indra (釋提桓因, meaning 'able lord of gods,' i.e., Indra, the lord of the Trayastrimsa Heaven) transformed into an ordinary person and offered auspicious grass, which he spread out as a seat. (The Bodhisattva) sat in the lotus position and vowed, 'I will not rise from this seat until I attain perfect enlightenment.' (Karma Sutra, Buddha's Acts Sutra) (Avatamsaka Sutra, Leaving the World Chapter) Sometimes the Bodhisattva is seen dwelling in the Tushita Heaven, entering the womb, being born, leaving home, attaining enlightenment, subduing demons, turning the wheel of Dharma, and entering Nirvana. This is the description of subduing demons in the Mahayana scriptures. At that time, the palace of the demon king naturally shook and trembled. The demon king Pāpīyas (波旬, the name of the demon king, meaning 'extremely evil') was frightened and gathered a large army, holding halberds and wielding swords, glaring and gnashing their teeth, rushing about and throwing weapons wildly. The Bodhisattva watched them as if watching children playing. Pāpīyas said to the Bodhisattva, 'If you do not leave quickly, I will flood you with seawater.' The Bodhisattva said, 'If you can first move this water jar, then you may be able to flood me with seawater.' Pāpīyas could not move the water jar, and the army scattered. The eldest son of Pāpīyas, Shangzhu, prostrated himself and repented, saying, 'My father is without wisdom and has offended the Great Sage. May he be forgiven.' (Karma Sutra, Miscellaneous Treasure Sutra, Buddha's Acts Sutra. Māra (魔羅), meaning 'able to take life') After subduing the demons, (the Buddha) emitted great light and immediately entered samadhi, contemplating the true nature of reality, fully knowing the good and evil deeds of the past, the length of life, and the cycle of rebirth of all sentient beings in the five realms, without anything being truly real and unchanging. (Karma Sutra) On the eighth day of the second month, when the morning star appeared (when the sky was about to dawn), he suddenly awakened, attained unsurpassed enlightenment, and achieved perfect enlightenment. (Karma Sutra. ○ Karma Sutra: first subduing demons, then attaining enlightenment. The Four Teachings also list it in the same order. Avatamsaka Sutra: first attaining enlightenment, then subduing demons. Here, we follow the meaning of the Avatamsaka Sutra). This year is Ye

輸夫人生子名羅睺羅(此云覆障。以在胎六年為障也)。

轉法輪

如來既成道已轉正法輪。初頓后漸則有五時。華嚴名頓教。鹿苑方等般若名三漸。法華涅槃為非頓非漸。

第一華嚴時。于菩提道場初說華嚴。於三七日中思惟如是事。此謂如來最初說頓。約部為頓。約教為兼別說圓。如日初出先照高山。又為從牛出乳(三七日說名寂場華嚴)。

五年第二鹿苑時。為如來說頓獨被大機。聲聞在座狀若聾啞。於是寢大施小。不動寂場而游鹿苑。為憍陳如五人。但說三藏教四阿含等經(憍陳如此云火器。阿含此云無比法。有長中雜增一四者之名)。

約時則次照幽谷。約味則從乳出酪(鹿苑說十二年)。

十六年第三方等時。彈偏折小嘆大褒圓。四教俱說。藏為半字通別圓為滿字。對半說滿故言對教。說凈名金光明等經。約時則食時。約味則從酪出生酥(方等八年)。

二十四年第四般若時。轉教付財融通淘汰。此不說藏教。帶通別二正說圓教。說摩訶般若諸般若經。約時則禺中。約味則從生酥出熟酥(般若二十二年)。

四十六年第五法華涅槃時。開前一頓三漸會入非頓非漸。以不同聾啞故非頓。不約三時故非漸。諸部圓教並不須開。但是部內兼但對帶。故不及法

【現代漢語翻譯】 現代漢語譯本：輸頭檀王（Śuddhodana）生了一個兒子，名叫羅睺羅（Rāhula，意為覆障，因為他在母親胎中六年，被視為一種障礙）。

轉法輪（Dharmacakra Pravartana）

如來（Tathāgata）成道后，開始轉正法輪。初期是頓教，之後逐漸過渡，分為五個時期。華嚴宗（Avataṃsaka）屬於頓教。鹿苑（Mrigadava）、方等（Vaipulya）、般若（Prajñā）屬於三個漸教。法華（Lotus Sūtra）和涅槃（Nirvana）屬於非頓非漸。

第一個時期是華嚴時。如來在菩提道場（Bodhimanda）初次宣說《華嚴經》（Avataṃsaka Sūtra），在三七日（二十一天）中思惟此事。這被稱為如來最初的頓教。從經部的角度來說是頓教，從教義的角度來說是兼說別教和圓教。如同太陽初升，先照耀高山。又像是從牛奶中提煉出乳酪（三七日宣說，稱為寂場華嚴）。

第二個時期是五年後的鹿苑時。因為如來說頓教只被大根器的人接受，聲聞（Śrāvaka）在座，狀態如同聾啞。於是捨棄大教，施以小教。沒有離開寂場，而是游化到鹿苑，為憍陳如（Kauṇḍinya，意為火器）等五人，只說三藏教（Tripitaka）和四阿含經（Āgama）等。（阿含，意為無比法，有長阿含、中阿含、雜阿含、增一阿含四種）。

從時間上來說，如同陽光逐漸照耀幽谷。從味道上來說，如同從牛奶中提煉出乳酪（鹿苑宣說了十二年）。

第三個時期是十六年後的方等時。彈斥偏頗，折伏小乘，讚歎大乘，褒揚圓教。四教同時宣說。藏教（Tripitaka）是半字教，通教（Tōng）、別教（Bié）、圓教（Yuán）是滿字教。因為是對半字說滿字，所以稱為對教。宣說了《維摩詰經》（Vimalakīrti Sūtra）、《金光明經》（Suvarṇaprabhāsa Sūtra）等經。從時間上來說，如同正午時分。從味道上來說，如同從乳酪中提煉出生酥（方等宣說了八年）。

第四個時期是二十四年後的般若時。轉變教法，付託財物，融通淘汰。這個時期不說藏教，帶著通教和別教，主要宣說圓教。宣說了《摩訶般若經》（Mahāprajñāpāramitā Sūtra）等諸般若經。從時間上來說，如同日中。從味道上來說，如同從生酥中提煉出熟酥（般若宣說了二十二年）。

第五個時期是四十六年後的法華涅槃時。開啟之前的頓教和三漸教，會歸於非頓非漸。因為聽眾不再像聾啞人一樣，所以不是頓教。不侷限於之前的三個時期，所以不是漸教。各部的圓教都不需要再開啟，只是各部內部兼有但教、對教、帶教，所以不如《法華經》殊勝。

【English Translation】 English version: King Śuddhodana (Śuddhodana) had a son named Rāhula (Rāhula, meaning 'fetter' or 'obstacle,' because his six years in the womb were considered an impediment).

Turning the Wheel of Dharma (Dharmacakra Pravartana)

After the Tathāgata (Tathāgata) attained enlightenment, he began to turn the Wheel of the Dharma. Initially, it was a sudden teaching, gradually transitioning into five periods. The Avataṃsaka (Huayan) school belongs to the sudden teaching. Mrigadava (Deer Park), Vaipulya, and Prajñā (Perfection of Wisdom) belong to the three gradual teachings. The Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) and Nirvana belong to neither sudden nor gradual.

The first period is the Avataṃsaka period. The Tathāgata first expounded the Avataṃsaka Sūtra (Flower Garland Sutra) at the Bodhimanda (Enlightenment site), contemplating this matter for three weeks (twenty-one days). This is called the Tathāgata's initial sudden teaching. From the perspective of the scripture, it is a sudden teaching; from the perspective of the doctrine, it concurrently teaches the distinct and perfect teachings. It is like the sun rising, first illuminating the high mountains. It is also like extracting cream from milk (expounding for three weeks, called the Silent Field Avataṃsaka).

The second period is the Deer Park period, five years later. Because the Tathāgata's sudden teaching was only received by those with great capacity, the Śrāvakas (Hearers) present were like the deaf and mute. Therefore, he abandoned the great teaching and bestowed the small teaching. Without leaving the Silent Field, he traveled to the Deer Park, for Kauṇḍinya (Kauṇḍinya, meaning 'fire vessel') and the five others, only expounding the Tripitaka (Three Baskets) and the four Āgama Sūtras (Āgama) etc. (Āgama, meaning 'unparalleled Dharma,' includes the Dīrgha Āgama, Madhyama Āgama, Saṃyukta Āgama, and Ekottara Āgama).

In terms of time, it is like sunlight gradually illuminating the dark valleys. In terms of taste, it is like extracting cheese from milk (expounding at the Deer Park for twelve years).

The third period is the Vaipulya period, sixteen years later. Criticizing the biased, subduing the small vehicle, praising the great vehicle, and extolling the perfect teaching. The four teachings are expounded simultaneously. The Tripitaka teaching is the half-word teaching, while the Tōng (Common), Bié (Distinct), and Yuán (Perfect) teachings are the full-word teachings. Because the full word is spoken to the half-word, it is called the 'opposing teaching'. The Vimalakīrti Sūtra (Vimalakīrti Nirdeśa Sūtra), the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), and other sutras were expounded. In terms of time, it is like noon. In terms of taste, it is like extracting raw butter from cheese (expounding the Vaipulya for eight years).

The fourth period is the Prajñā period, twenty-four years later. Transforming the teachings, entrusting wealth, harmonizing and eliminating. This period does not expound the Tripitaka teaching, but carries the Tōng (Common) and Bié (Distinct) teachings, mainly expounding the Yuán (Perfect) teaching. The Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) and other Prajñā sutras were expounded. In terms of time, it is like midday. In terms of taste, it is like extracting clarified butter from raw butter (expounding the Prajñā for twenty-two years).

The fifth period is the Lotus and Nirvana period, forty-six years later. Opening the previous sudden teaching and three gradual teachings, converging into neither sudden nor gradual. Because the audience is no longer like the deaf and mute, it is not a sudden teaching. Not limited to the previous three periods, it is not a gradual teaching. The perfect teachings of each school do not need to be opened again, but each school internally combines the but (only), opposing, and carrying teachings, so it is not as excellent as the Lotus Sūtra.

華淳一無雜。約時則日輪當午罄無側影。約味則從熟酥出醍醐(法華八年)。

入涅槃

言涅槃有二義。一為法華未熟人。追說四教。具談佛性。令知真常入大涅槃。名捃拾殘機教。二為末代乘戒俱失故。更扶三藏廣開常宗。設三種權扶一圓實。名扶律談常教。若論時味與法華同(涅槃是臨滅時說。從前文如來既成道已轉正法輪以下詳見佛本紀中)。

五十三年(壬申)二月十五日。佛在拘尸那城(此云三角)力士生地娑羅雙樹間(此云堅固)臨涅槃時(此云滅度)出大音聲普告大眾。今日世尊將欲涅槃。復從面門放種種光。遍照十方。大眾集已。而為說法。我今所有無上正法悉已付囑摩訶迦葉。當爲汝等作大依止猶如如來。復告大眾。今以正法付囑國王大臣及四部眾。應當勸厲諸學人令得增上戒定慧。爾時世尊於七寶床右脅而臥。中夜寂然無聲。是時娑羅雙樹垂覆寶床。慘然變白。猶如白鶴。大眾哀聲普振世界。時大眾共扶如來入金棺中。世尊大悲。即自舉棺繞城七匝至荼毗所。大眾以妙香木成大香樓舉棺樓上。佛為迦葉復現雙足千輻輪相。出於棺外。迦葉禮讚。金剛雙足還自入棺。從心胸中火涌棺外。漸漸荼毗。經於七日香樓乃盡(已上並涅槃經。荼毗又阇維耶旬。此云焚燒)。

分舍

【現代漢語翻譯】 現代漢語譯本：純粹而沒有一絲雜質。如果從時間上來說，就像太陽當空照，沒有一絲陰影。如果從味道上來說，就像從提煉成熟酥中得到醍醐（法華經第八年）。

入涅槃

說到涅槃，有兩種含義。第一種是為那些在法華會上尚未成熟的人，追溯性地講述四教，詳細闡述佛性，使他們明白真常而進入大涅槃，這稱為『捃拾殘機教』。第二種是為末法時代那些戒律和禪定都喪失的人，重新扶持三藏，廣泛地開顯常宗，設立三種方便法門來扶助一個圓滿真實的教義，這稱為『扶律談常教』。如果從時間和味道上來說，與法華經是相同的（涅槃經是臨近佛陀滅度時所說。從前面的經文『如來既已成道，開始轉正法輪』以下，詳細情況可見於《佛本紀》中）。

（壬申年）二月十五日，佛陀在拘尸那城（Kushinagar，意為三角）力士的出生地娑羅雙樹間（Sala Grove，意為堅固），臨近涅槃時（Parinirvana，意為滅度），發出巨大的聲音普遍告知大眾：『今日世尊將要涅槃。』又從面門放出種種光明，遍照十方。大眾聚集后，佛陀為他們說法：『我現在所有無上正法都已經囑託給摩訶迦葉（Mahakasyapa），他應當為你們作大依止，猶如如來。』又告訴大眾：『現在將正法囑託給國王、大臣以及四部眾，應當勸勉和鼓勵所有學人，使他們能夠獲得增上的戒、定、慧。』當時世尊在七寶床上右脅而臥，半夜寂然無聲。這時娑羅雙樹垂覆寶床，慘然變白，猶如白鶴。大眾哀傷的聲音普遍震動世界。當時大眾共同扶著如來進入金棺中。世尊大悲，自己舉起棺材繞城七匝，到達荼毗（cremation）之處。大眾用妙香木建成大香樓，將棺材抬到樓上。佛陀為迦葉再次顯現雙足千輻輪相，從棺材外顯現出來。迦葉禮讚后，金剛雙足又自己回到棺材中。從心胸中涌出火焰，從棺材外燃燒，漸漸地荼毗。經過七天，香樓才燒盡（以上內容出自《涅槃經》。荼毗又稱阇維耶旬（Jhameyya），意為焚燒）。

分舍利

【English Translation】 English version: Pure and without any impurity. If measured by time, it is like the sun at high noon, casting no shadow. If measured by taste, it is like the clarified butter (ghee) extracted from well-ripened butter (from the Lotus Sutra, eighth year).

Entering Nirvana

Speaking of Nirvana, there are two meanings. The first is for those who were not yet mature at the Lotus assembly, retrospectively explaining the Four Teachings, elaborating on the Buddha-nature, enabling them to understand true permanence and enter Great Nirvana. This is called the 'Teaching of Gathering Remaining Potential'. The second is for the degenerate age when both precepts and meditation are lost, re-supporting the Tripitaka and widely opening the Constant School, establishing three expedient means to support one perfect and real teaching. This is called the 'Teaching of Upholding the Precepts and Discussing Permanence'. If considering the time and taste, it is the same as the Lotus Sutra (the Nirvana Sutra was spoken near the time of the Buddha's passing. From the preceding text 'The Tathagata having attained enlightenment, began to turn the wheel of the Dharma', details can be found in the 'Chronicles of the Buddha').

On the fifteenth day of the second month (Ren-Shen year), the Buddha, in Kushinagar (meaning 'triangular'), the birthplace of the strongmen, between the Sala trees (meaning 'firm'), near the time of Nirvana (Parinirvana, meaning 'extinction'), emitted a great sound, universally informing the assembly: 'Today the World-Honored One will enter Nirvana.' Again, from his face emitted various lights, illuminating the ten directions. After the assembly gathered, the Buddha spoke the Dharma for them: 'All the unsurpassed Dharma that I now possess has been entrusted to Mahakasyapa (Mahakasyapa), he should be your great reliance, just like the Tathagata.' He also told the assembly: 'Now I entrust the Dharma to the kings, ministers, and the fourfold assembly, they should encourage and exhort all learners, enabling them to attain increasing precepts, meditation, and wisdom.' At that time, the World-Honored One lay on his right side on a seven-jeweled bed, silently and without sound in the middle of the night. At this time, the Sala trees drooped over the jeweled bed, sadly turning white, like white cranes. The sounds of the assembly's sorrow universally shook the world. At that time, the assembly together supported the Tathagata into the golden coffin. The World-Honored One, with great compassion, lifted the coffin himself, circling the city seven times, arriving at the cremation (cremation) site. The assembly used wonderful fragrant wood to build a great fragrant tower, lifting the coffin onto the tower. The Buddha again manifested the thousand-spoked wheel mark on his feet for Kasyapa, appearing from outside the coffin. After Kasyapa praised, the adamantine feet returned into the coffin themselves. From the chest, fire surged, burning outside the coffin, gradually cremating. After seven days, the fragrant tower was exhausted (the above content is from the Nirvana Sutra. Cremation is also called Jhameyya (Jhameyya), meaning 'burning').

Dividing the Relics

利

帝釋開棺取佛右牙天上起塔。大眾收取捨利(此云骨身)滿八金壇。入俱尸城七日供養(涅槃)八國共分舍利。阇王得八萬四千數。以紫金函盛于洹河中。作塔藏之(阿育王經)。

結集三藏

四月十五日。大迦葉升須彌山(此云妙高)檛銅犍稚(檛陟瓜反擊也。犍稚音䖍地。聲論云。鐘又隨有金木可擊者。皆通稱)集千阿羅漢(此云無生)結集法藏(結諸法義集以成文。經律論三通稱法藏)阿難禮僧。升座唱言。我聞如是一時佛在所居處(一切經首皆安此言)迦葉大眾皆悉墮淚。昨日見佛今日已稱我聞(智論)。

述曰。佛道幽遠非可約說。茲但為導吾宗之初學與夫搢紳先生之慾知此道者耳。年少氣盛疾讀此書。文雖無壅義則未解。有能用此約說推尋佛紀四卷之文。以未解義質之沙門之知教者。字字研詳倏烏見理。欲不之悟未之有也。

穆王壬申歲二月十五日。暴風忽起髮屋折木。山川震動。西方有白虹十二道南北通貫。王問太史扈多。對曰。西方大聖人終亡之相(周書異記)。

穆王時。西極之國有化人來入水火。反山川千變萬化不可窮極。穆王敬之若神事之若君。臨終南之上筑中天之臺。其高千仞(列子)。

穆王時文殊目連(文殊菩薩此云妙德。目連尊者此

【現代漢語翻譯】 現代漢語譯本 帝釋天打開棺槨，取走佛陀的右牙，在天上建造佛塔。大眾收集佛陀的舍利（此云骨身，即骨頭），裝滿了八個金壇。在拘尸那迦城舉行了七日的供養（涅槃）儀式，八個國家共同分配佛陀的舍利。阿阇世王得到了八萬四千份舍利，用紫金盒子盛放于恒河中，建造佛塔來埋藏（出自《阿育王經》）。

結集三藏

四月十五日，大迦葉尊者登上須彌山（此云妙高），敲擊銅犍稚（檛陟瓜反擊也。犍稚音䖍地。聲論云。鐘又隨有金木可擊者。皆通稱），召集了一千位阿羅漢（此云無生），結集法藏（結諸法義集以成文。經律論三通稱法藏）。阿難尊者向僧眾行禮，登上座位唱誦道：『我聞如是，一時佛在所居處』（一切經首皆安此言）。迦葉尊者和大眾都流下了眼淚，感嘆昨日還見到佛陀，今日卻只能稱『我聞』（出自《智度論》）。

述曰：佛陀的教義深奧而遙遠，無法用簡單的言語來描述。這裡只是爲了引導我們宗派的初學者以及想要了解佛法的士紳先生們。年輕人血氣方剛，快速閱讀此書，雖然文字沒有阻塞，但其中的含義卻未必理解。如果有人能夠用這些簡略的描述來推尋《佛紀》四卷的文字，並用未理解的含義去請教懂得佛法的沙門，字字研詳，很快就能明白其中的道理。想要不領悟，恐怕是不可能的。

周穆王壬申年二月十五日，突然颳起暴風，吹倒房屋，折斷樹木，山川震動。西方出現十二道白虹，南北貫通。周穆王詢問太史扈多，扈多回答說：『這是西方大聖人逝世的徵兆』（出自《周書異記》）。

周穆王時期，西方的極遠之國有人來，能進入水火之中，顛倒山川，千變萬化，不可窮盡。周穆王像對待神一樣尊敬他，像對待君王一樣侍奉他。在終南山之上建造中天之臺，高達千仞（出自《列子》）。

周穆王時期，文殊菩薩（文殊菩薩此云妙德）和目犍連尊者（目連尊者此云

【English Translation】 English version Emperor Śakra opened the coffin and took the Buddha's right tooth, erecting a pagoda in the heavens. The assembly collected the relics (śarīra, meaning 'bone body') filling eight golden urns. They held a seven-day offering in Kuśinagara (Nirvana), and the eight kingdoms divided the relics. King Ajātaśatru obtained eighty-four thousand portions, which he placed in a purple-gold box in the Ganges River, building a pagoda to enshrine them (from the Aśokavadāna).

The Compilation of the Tripiṭaka

On the fifteenth day of the fourth month, Mahākāśyapa ascended Mount Sumeru (meaning 'Wonderfully High'), striking the copper ghaṇṭā (a percussion instrument; the sound is described as 'qian di'; generally referring to bells or objects that can be struck to produce sound). He gathered a thousand Arhats (meaning 'No Birth') to compile the Dharma Treasury (the collection of Dharma teachings, compiled into texts; the Sūtra, Vinaya, and Abhidharma are collectively called the Dharma Treasury). Ānanda paid homage to the Sangha and ascended the seat, chanting: 'Thus have I heard, at one time the Buddha was residing at...' (these words are placed at the beginning of all sūtras). Kāśyapa and the assembly all shed tears, lamenting that yesterday they saw the Buddha, but today they can only say 'Thus have I heard' (from the Mahāprajñāpāramitopadeśa).

Commentary: The Buddha's path is profound and distant, not easily described. This is merely to guide the beginners of our school and the gentlemen who wish to understand this path. Young people, full of vigor, quickly read this book, and although the text may not be obstructed, the meaning may not be understood. If someone can use these brief descriptions to explore the text of the four volumes of the Buddha's Chronicle, and use the meanings they do not understand to ask the knowledgeable Śramaṇas who understand the teachings, studying each word in detail, they will quickly see the truth. It is impossible not to awaken.

In the year Ren Shen of King Mu of Zhou, on the fifteenth day of the second month, a sudden storm arose, blowing down houses and breaking trees, and the mountains and rivers shook. Twelve white rainbows appeared in the west, running north and south. King Mu asked the Grand Historian Hu Duo, who replied: 'This is a sign of the passing of a great sage in the West' (from the Miscellaneous Records of the Zhou Dynasty).

During the time of King Mu, a transformed being from the far western country came, able to enter water and fire, reverse mountains and rivers, with a thousand transformations that could not be exhausted. King Mu respected him as a god and served him as a king. He built the Central Heaven Terrace on Mount Zhongnan, a thousand ren (ancient Chinese unit of length) high (from the Liezi).

During the time of King Mu, Mañjuśrī (Mañjuśrī Bodhisattva, meaning 'Wonderful Virtue') and Maudgalyāyana (Maudgalyāyana, the Venerable

云采菽)西來化王。示高四臺是迦葉佛說法處(姓高兄弟四人所造)因造三會道場。於終南山筑中天之臺。高千尺(列子化人即文殊等)王之第二子于沁水北山石窟(沁七鴆反水出上黨)造迦葉佛像。王又于鼓山迦葉佛舊寺。重建竹林寺。山神從佛。請五百阿羅漢居之(天人感通傳)。

述曰。佛法東流蓋已肇於穆王之世。造像建寺悉遵先佛之舊制。信過去佛皆化及此地。及室利房等持經來秦。而始皇謝遣出境。蓋時未至機未熟耳。至漢明應夢。三寶並興。君臣民庶翕然歸命。此蘇由所謂一千年外聲教及此之嘉應也。

懿王(艱宮王子)

八年。初祖摩訶迦葉(此云大飲光)先於法華會上聞佛說火宅喻。迦葉四大聲聞。於此領解。佛為授記名光明佛(此通付法)至涅槃時。佛告大眾我今所有無上正法悉已付囑摩訶迦葉。當爲汝等作大依止(見別付法末代住持當用別義)姨母所獻金縷袈裟慈氏成佛留與傳付。迦葉弘持至二十年。以法藏付阿難陀。即持佛衣往雞足山。入滅盡定。以待彌勒下生(此云慈氏姨母摩訶波阇波提。此云大愛道。雞足靈鷲山三峰如仰雞足)。

孝王(辟方懿王弟)

三年。二祖阿難陀(慶喜佛從弟)持法至二十年。于摩突羅國。以法藏付商那和修(此云草衣)復于

【現代漢語翻譯】 現代漢語譯本：周穆王時期，西方來的化王，指示高四臺是迦葉佛（Kāśyapa Buddha）說法的地方（姓高的四兄弟建造的），因此建造了三會道場。在終南山建造中天之臺，高達千尺（《列子·化人》中記載的即是文殊菩薩等）。化王的第二個兒子在沁水北山石窟（沁水發源于上黨）建造了迦葉佛像。化王又在鼓山迦葉佛的舊寺廟上，重建了竹林寺。山神跟隨佛陀，請求五百阿羅漢居住在那裡（見《天人感通傳》）。

總結：佛法東傳大概開始於穆王時期，建造佛像和寺廟都遵循先前佛陀的舊制。相信過去佛的教化已經到達此地。等到室利房（Śrīla）等人帶著佛經來到秦國，秦始皇謝絕並遣送他們出境，大概是時機未到，機緣未成熟。到了漢明帝時期，感應到夢境，佛、法、僧三寶同時興盛，君臣百姓都欣然歸命。這就是蘇由所說的『一千年外聲教及此』的嘉應啊。

周懿王（周穆王的王子艱宮）

八年，初祖摩訶迦葉（Mahākāśyapa，意為大飲光）先前在《法華經》會上聽到佛陀說火宅的比喻，迦葉等四大聲聞弟子，在此領悟理解。佛陀為他授記，名為光明佛（這裡指傳付佛法）。到涅槃時，佛陀告訴大眾：『我如今所有的無上正法都已經囑託給摩訶迦葉，他應當為你們作大依止。』姨母所獻的金縷袈裟，彌勒佛（Maitreya）成佛后留下傳付給他。迦葉弘揚佛法二十年，將法藏傳付給阿難陀（Ānanda），隨即拿著佛的袈裟前往雞足山，進入滅盡定，以等待彌勒下生（彌勒，意為慈氏。姨母指摩訶波阇波提（Mahāprajāpatī），意為大愛道。雞足山，靈鷲山的三座山峰像仰起的雞足）。

周孝王（周懿王的弟弟辟方）

三年，二祖阿難陀（慶喜，佛陀的堂弟）持法二十年，在摩突羅國（Mathura），將法藏傳付給商那和修（Śāṇavāsa，意為草衣），又在

【English Translation】 English version: During the reign of King Mu of Zhou, the King of Transformation from the West indicated that the Gao Si Terrace was where Kāśyapa Buddha (Kāśyapa Buddha) preached the Dharma (built by the four Gao brothers), hence the construction of the Three Assemblies Dharma site. The Zhongtian Terrace was built on Mount Zhongnan, reaching a height of a thousand feet (as recorded in 'Liezi: The Transformation of Man,' referring to Mañjuśrī Bodhisattva, etc.). The second son of the King of Transformation built a statue of Kāśyapa Buddha in the Shishui North Mountain Grottoes (the Qishui River originates from Shangdang). The King of Transformation also rebuilt the Bamboo Grove Monastery on the old site of Kāśyapa Buddha's temple on Mount Gu. The mountain deity followed the Buddha and requested five hundred Arhats to reside there (see 'Record of Heavenly and Human Interaction').

Summary: The eastward transmission of Buddhism probably began during the reign of King Mu. The construction of Buddha statues and temples all followed the old system of previous Buddhas. It is believed that the teachings of past Buddhas had already reached this land. When Śrīla and others came to the Qin kingdom with Buddhist scriptures, Emperor Qin refused and sent them out of the country, probably because the time was not right and the opportunity was not ripe. During the reign of Emperor Ming of the Han Dynasty, he sensed a dream, and the Three Jewels of Buddha, Dharma, and Sangha flourished simultaneously. The rulers, ministers, and common people all gladly took refuge. This is the auspicious response that Su You referred to as 'the sound of teachings reaching this place after a thousand years.'

King Yi of Zhou (Jian Gong, son of King Mu of Zhou)

In the eighth year, the First Ancestor Mahākāśyapa (meaning 'Great Drinker of Light') had previously heard the Buddha speak of the parable of the burning house at the assembly of the Lotus Sutra. Kāśyapa and the four great Śrāvakas understood and comprehended it here. The Buddha prophesied for him, naming him Light Buddha (referring to the transmission of the Dharma). At the time of Nirvana, the Buddha told the assembly: 'All the unsurpassed Dharma that I now possess has been entrusted to Mahākāśyapa, and he should be your great reliance.' The golden-threaded robe offered by his aunt, Maitreya Buddha (Maitreya) will leave it to be passed down after becoming a Buddha. Kāśyapa propagated the Dharma for twenty years and then transmitted the Dharma treasury to Ānanda (Ānanda), and then took the Buddha's robe to Mount Kukkutapada, entered the extinction samadhi, to wait for Maitreya to descend (Maitreya, meaning 'benevolence'. The aunt refers to Mahāprajāpatī, meaning 'Great Love Path'. Mount Kukkutapada, the three peaks of Mount Gridhrakuta resemble the upturned feet of a chicken).

King Xiao of Zhou (Bi Fang, brother of King Yi of Zhou)

In the third year, the Second Ancestor Ānanda (Joyful, the Buddha's cousin) held the Dharma for twenty years, and in the country of Mathura (Mathura), he transmitted the Dharma treasury to Śāṇavāsa (meaning 'Grass Robe'), and also in

恒河中流化成金地。為末田地(此雲河中)五百仙人說法授記。

三十二年三祖商那和修。于摩突羅國。以法藏付優波鞠多(此云大護)。

厲王(胡夷王子)

三十三年。佛滅后百年。中天竺華氏城(王宮多華)阿育王(此云無憂)遣使白鞠多欲來問訊。鞠多往至王所。摩頂說偈。指示如來往昔行住之處悉令起塔。復于洹河龍宮。取阇王所藏釋迦舍利。作八萬四千寶塔。敕諸鬼神。于閻浮提城邑滿一億家為立一塔云云。初佛在王舍城乞食。有童子遙見世尊。心念我當施以麥麨。即手捧細沙著世尊缽。愿以功德令得一天下傘蓋王(取蓋覆義)。即於此生得供養佛。世尊微笑告阿難曰。我滅百年。此童子統領一方為轉輪王。姓孔雀。名阿育。正法治化。廣佈我舍利。造八萬四千法王之塔。

述曰。摩騰謂漢明帝曰。阿育王塔震旦有十九處。大士告劉薩訶。洛陽(聖蒙)建鄴(長干)鄮陰(玉幾)臨淄成都五處有阿育王塔。今十九處不可備知。而考之五處。獨鄮陰之塔。顯示世間可獲瞻禮。信乎海瀕群生末代值佛之幸也。

三十四年。佛滅后百年。毗舍離城中跋阇子(此云避)比丘。擅行十事。佛聽兩指抄食。乃至得受金銀。一一檢校非法非毗尼(此云律)七百阿羅漢集論法毗尼(第二七

【現代漢語翻譯】 現代漢語譯本 于恒河中流變化出金色的大地。為末田地（這裡指恒河中）的五百位仙人說法並授予他們成佛的預記。

佛陀滅度后三十二年，三祖商那和修在摩突羅國，將佛法傳承交付給優波鞠多（意為大護）。

厲王（胡夷的王子）

佛陀滅度后三十三年，中天竺華氏城（王宮多花）的阿育王（意為無憂）派遣使者告知鞠多，想要前來問候。鞠多前往阿育王所在之處，為他摩頂並說了偈語，指示阿育王如來往昔行住的地方，全部令其建造佛塔。又在洹河的龍宮中，取出阿阇世王所藏的釋迦牟尼佛舍利，建造了八萬四千座寶塔。敕令諸位鬼神，在閻浮提的城邑中，每一億戶人家建立一座佛塔，等等。當初佛陀在王舍城乞食時，有一位童子遠遠地看見世尊，心中想我應當用麥麨來佈施。於是用手捧起細沙放入世尊的缽中，發願以此功德，令他得到統治天下的傘蓋王位（取傘蓋覆蓋之義）。因此童子在此生就得到了供養佛陀的機會。世尊微笑地告訴阿難說：『我滅度百年後，這位童子將統治一方，成為轉輪王。姓孔雀，名阿育。以正法教化，廣泛地分佈我的舍利，建造八萬四千座法王之塔。』

述曰：摩騰對漢明帝說：『阿育王塔在震旦有十九處。』大士告訴劉薩訶：『洛陽（聖蒙）、建鄴（長干）、鄮陰（玉幾）、臨淄、成都五處有阿育王塔。』現在十九處無法全部知曉，而考察這五處，只有鄮陰的塔，顯示於世間可以獲得瞻仰禮拜的機會。真是海邊眾生末法時代遇到佛陀的幸運啊。

佛陀滅度后三十四年，在毗舍離城中，跋阇子（意為避）比丘，擅自實行十事。例如佛陀允許用兩指取食，甚至接受金銀。一一檢查這些事情，都是不符合佛法，不符合毗尼（意為律）的。七百位阿羅漢聚集在一起討論佛法和毗尼（第二次結集）。

【English Translation】 English version In the middle of the Ganges River, he transformed it into golden land. He preached and prophesied the future Buddhahood to five hundred immortals in Matandi (meaning 'in the Ganges River').

Thirty-two years after the Buddha's Parinirvana, the Third Patriarch Sanavasa in the country of Mathura, entrusted the Dharma to Upagupta (meaning 'Great Protector').

King Li (a prince of the barbarian Hu people)

Thirty-three years after the Buddha's Parinirvana, King Ashoka (meaning 'Without Sorrow') of Pataliputra (a city with many flowers) in Central India, sent a messenger to Gupta, expressing his desire to pay respects. Gupta went to where King Ashoka was, touched his head and spoke a verse, pointing out the places where the Tathagata had walked and stayed in the past, and ordered the construction of stupas at all of them. Furthermore, from the dragon palace in the River, he took the Shakyamuni Buddha's relics that King Ajatashatru had stored, and built eighty-four thousand precious stupas. He ordered all the ghosts and spirits to build one stupa for every one hundred million households in the cities of Jambudvipa, and so on. Initially, when the Buddha was begging for food in Rajagriha, a child saw the World-Honored One from afar and thought, 'I should offer him wheat flour.' So he took a handful of fine sand and put it in the Buddha's bowl, vowing that with this merit, he would obtain the kingship of the entire world (taking the meaning of covering with an umbrella). Thus, in this life, the child had the opportunity to make offerings to the Buddha. The World-Honored One smiled and told Ananda, 'One hundred years after my Parinirvana, this child will rule a region as a Chakravartin King. His surname will be Maurya, and his name will be Ashoka. He will govern and transform with the righteous Dharma, widely distribute my relics, and build eighty-four thousand stupas of the Dharma King.'

Commentary: Matanga said to Emperor Ming of Han, 'There are nineteen places with Ashoka's stupas in China.' The Bodhisattva told Liu Sahe, 'There are Ashoka's stupas in five places: Luoyang (Shengmeng), Jianye (Changgan), Mao Yin (Yuji), Linzi, and Chengdu.' Now, it is impossible to know all nineteen places, but examining these five places, only the stupa in Mao Yin is visible to the world and can be venerated. Truly, it is the good fortune of the beings on the coast to encounter the Buddha in the Dharma-ending Age.

Thirty-four years after the Buddha's Parinirvana, in the city of Vaishali, the Bhikshus of the Vajjian clan (meaning 'avoidance') were independently practicing ten things. For example, the Buddha allowed taking food with two fingers, and even accepting gold and silver. Upon examining each of these things, they were all not in accordance with the Dharma and not in accordance with the Vinaya (meaning 'discipline'). Seven hundred Arhats gathered together to discuss the Dharma and the Vinaya (the Second Council).

百結集)。

五十一年。四祖鞠多。于摩突羅國。以法藏付提迦多。

平王(宜臼幽王子東遷洛陽)

三十二年。五祖提迦多。于中天竺以法藏付彌遮迦。

莊王(他桓王子)

七年。佛滅后二百五十年。文殊師利菩薩至雪山。化五百仙人。還歸本土。放大光明遍照世界。入于涅槃。

○魯莊公七年夏四月辛卯。恒星不見。僧曰。夜明也(傳注。桓常也。辛卯四月五日)。

述曰。天臺凈名疏言。佛生時星殞如雨。此因瑞應經有沸星下侍之言。故借佐傳之文。以形容耳。孤山凈覺不能別。乃稱天臺正取二莊為佛生之年。然傳言辛卯。自是四月五日。可見不合。若欲實大傳夜明之事。正當以文殊放光涅槃為之驗也。

襄王(鄭惠王子)

三年。六祖彌遮迦于北天竺。以法藏付佛馱難提。

○秦繆公時。扶風獲一石像。公不識棄馬坊中。護像神怒令公病。又夢天帝責誡。以問侍臣。由余往視像曰。佛神也。公即取像澡浴置凈室。像忽放光。公大異之。召匠造一銅像。

靈王四年。七祖難提。于提伽國以法藏付佛馱密多。

元王(仁敬王子)

元年。八祖密多。于中天竺以法藏付脅比丘。

貞定王(介元王子)

元年。鄭列

【現代漢語翻譯】 現代漢語譯本 五十一年，四祖鞠多（Kukkuta，雞），在摩突羅國（Mathura）將法藏傳付給提迦多（Devadatta）。

平王（宜臼，幽王之子，東遷洛陽）

三十二年，五祖提迦多（Devadatta），在中天竺將法藏傳付給彌遮迦（Micchaka）。

莊王（他桓之子）

七年，佛滅后二百五十年，文殊師利菩薩（Manjushri Bodhisattva）至雪山，化度五百仙人，還歸本土，放大光明遍照世界，入于涅槃。

○魯莊公七年夏四月辛卯，恒星不見。僧曰：『夜明也。』（傳註：桓，常也。辛卯四月五日）。

述曰：天臺凈名疏言，佛生時星殞如雨。此因瑞應經有沸星下侍之言，故借佐傳之文，以形容耳。孤山凈覺不能別，乃稱天臺正取二莊為佛生之年。然傳言辛卯，自是四月五日，可見不合。若欲實大傳夜明之事，正當以文殊放光涅槃為之驗也。

襄王（鄭惠王之子）

三年，六祖彌遮迦（Micchaka）于北天竺，以法藏傳付佛馱難提（Buddhanandi）。

○秦繆公時，扶風獲一石像。公不識，棄馬坊中。護像神怒，令公病。又夢天帝責誡，以問侍臣。由余往視像曰：『佛神也。』公即取像澡浴置凈室。像忽放光。公大異之，召匠造一銅像。

靈王四年，七祖難提（Buddhanandi），于提伽國將法藏傳付佛馱密多（Buddhamitra）。

元王（仁敬之子）

元年，八祖密多（Buddhamitra），于中天竺以法藏傳付脅比丘（Parsva）。

貞定王（介元之子）

元年，鄭列

【English Translation】 English version In the 51st year, the Fourth Patriarch Kukkuta (Chicken), in the country of Mathura, transmitted the Dharma Treasury to Devadatta.

King Ping (Yijiu, son of King You, moved the capital east to Luoyang)

In the 32nd year, the Fifth Patriarch Devadatta, in Central India, transmitted the Dharma Treasury to Micchaka.

King Zhuang (son of Ta Huan)

In the 7th year, 250 years after the Buddha's Parinirvana, Manjushri Bodhisattva arrived at the Snow Mountains, transformed five hundred immortals, returned to his native land, emitted great light that illuminated the world, and entered Nirvana.

○ In the summer, fourth month, Xinmao day of the 7th year of Duke Zhuang of Lu, fixed stars were not visible. A monk said: 'It is night brightness.' (Commentary: Huan means constant. Xinmao was the fifth day of the fourth month).

It is said: The Tientai commentary on the Vimalakirti Sutra says that when the Buddha was born, stars fell like rain. This is because the Auspicious Response Sutra speaks of boiling stars attending below, so it borrows the text of the Zuo Commentary to describe it. Gu Shan Jingjue could not distinguish this and claimed that Tientai correctly took the two years of Duke Zhuang as the year of the Buddha's birth. However, the commentary says Xinmao, which was the fifth day of the fourth month, so it is clear that they do not match. If one wants to verify the great tradition of the night brightness event, one should use Manjushri's emitting light and entering Nirvana as verification.

King Xiang (son of King Hui of Zheng)

In the 3rd year, the Sixth Patriarch Micchaka, in North India, transmitted the Dharma Treasury to Buddhanandi.

○ During the time of Duke Mu of Qin, a stone statue was obtained in Fufeng. The Duke did not recognize it and discarded it in the horse stable. The spirit protecting the statue was angered and caused the Duke to become ill. He also dreamed of the Heavenly Emperor rebuking him, and he asked his attendants about it. You Yu went to see the statue and said: 'It is a Buddha deity.' The Duke immediately took the statue, bathed it, and placed it in a clean room. The statue suddenly emitted light. The Duke was greatly surprised and summoned artisans to create a bronze statue.

In the 4th year of King Ling, the Seventh Patriarch Buddhanandi, in the country of Tiga, transmitted the Dharma Treasury to Buddhamitra.

King Yuan (son of Ren Jing)

In the 1st year, the Eighth Patriarch Buddhamitra, in Central India, transmitted the Dharma Treasury to Bhikshu Parsva.

King Zhen Ding (son of Jie Yuan)

In the 1st year, Zheng Lie

禦寇隱居鄭圃著書稱。孔子答商太宰曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。其書八篇名列子。

張無盡論曰。列子學孔子者。孔子聖人也。尚知尊西方之教而學者未讀其書。便以排佛為務者何也。

考王(隗貞定子)

四年。佛滅后五百年。天竺國無著出世闡教。其弟天親初造小乘論五百部。后因無著開悟。復造大乘論五百部。世稱千部論師。

威烈王(午考王子)

九年。九祖脅比丘。于華氏城以法藏付富那夜奢。

顯聖王(扁威烈弟)

三十五年。十祖夜奢。于華氏城。以法藏付馬鳴。初馬鳴以刃貫杖。銘曰。天下智士能勝我者截首以謝。時夜奢坐閑林中。說諸法空無我無人。謂馬鳴曰。若就世諦假名為我。第一義諦我何可得。馬鳴知義不勝。欲斬首以謝。夜奢曰。我法仁慈不斬汝首。如來記汝。后六百年當傳法藏。於是度令出家。

赧王(延靚王子)

三十一年。十一祖馬鳴。于南天竺。以法藏付迦毗摩羅。摩羅造無我論足一百偈。此論至處。魔外無不摧折。

秦(都雍)

始皇(嬴政莊襄王子)

四年西域沙門室利房等十八人。赍佛經來化。帝以其異俗囚之。夜有丈六金神破戶出之

【現代漢語翻譯】 現代漢語譯本： 禦寇隱居在鄭圃，在那裡著書立說，並自成一家之言。孔子回答商太宰時說：『西方有位聖人，他無需治理就能使天下太平，無需言語就能使人信服，無需教化百姓就能自然而然地遵循他的行為。他的德行廣大無邊，百姓無法用言語來形容。』禦寇所著的書共有八篇，名為《列子》。 張無盡評論說：『列子是學習孔子的人，孔子是聖人，尚且知道尊重西方的教義。而那些學人還沒有讀過《列子》這本書，就以排斥佛教為己任，這是為什麼呢？』 考王（隗貞定子）： 四年，在佛陀涅槃五百年後，天竺國（India）的無著（Asanga）出世闡揚佛法。他的弟弟天親（Vasubandhu）最初造了小乘論著五百部，後來因為無著的開悟，又造了大乘論著五百部，世人稱他為『千部論師』。 威烈王（午考王子）： 九年，第九祖脅比丘（Parsva），在華氏城（Pataliputra）將佛法傳承給富那夜奢（Punyayashas）。 顯聖王（扁威烈弟）： 三十五年，第十祖夜奢（Ashvaghosha），在華氏城，將佛法傳承給馬鳴（Ashvaghosha）。當初馬鳴用刀貫穿木杖，並在上面刻字說：『天下有智慧的人，如果能勝過我，就砍下我的頭來謝罪。』當時夜奢坐在閑林中，宣說諸法皆空，無我無人的道理，並對馬鳴說：『如果就世俗諦來說，假名有我，但在第一義諦中，我從何處可以得到呢？』馬鳴知道義理上不能勝過夜奢，想要斬首謝罪。夜奢說：『我的佛法是仁慈的，不會斬你的頭。如來曾經預言你，在六百年後應當傳承佛法。』於是度化馬鳴出家。 赧王（延靚王子）： 三十一年，第十一祖馬鳴，在南天竺（South India），將佛法傳承給迦毗摩羅（Kapimala）。迦毗摩羅造了《無我論》一百偈。這部論傳到之處，所有的邪魔外道沒有不被摧毀折服的。 秦（都雍）： 始皇（嬴政莊襄王子）： 四年，西域（Western Regions）的沙門（Sramana，佛教出家人）室利房（Shilifang）等十八人，帶著佛經前來教化。秦始皇認為他們是異族之人，就把他們囚禁起來。夜裡有丈六高的金神打破牢房放出他們。

【English Translation】 English version: Yu Kou lived in seclusion in Zhengpu, where he wrote books and established his own school of thought. Confucius, in response to Shang Taizai, said, 'There is a sage in the West who brings order without governing, inspires trust without speaking, and guides people without teaching. His virtue is boundless, and the people cannot describe it.' Yu Kou's book consists of eight chapters and is named 'Liezi'. Zhang Wujin commented, 'Liezi was a student of Confucius. Confucius was a sage and knew to respect the teachings of the West. Why is it that scholars who have not even read 'Liezi' are so eager to reject Buddhism?' King Kao (Wei Zhendingzi): Year 4, five hundred years after the Buddha's Parinirvana, Asanga (無著), from India (天竺國), appeared in the world to propagate the Dharma. His younger brother, Vasubandhu (天親), initially composed five hundred treatises on the Hinayana (小乘). Later, due to Asanga's enlightenment, he composed another five hundred treatises on the Mahayana (大乘), and he was known as the 'Master of a Thousand Treatises'. King Weilie (Wu Kao Wangzi): Year 9, the ninth patriarch, Parsva (脅比丘), in Pataliputra (華氏城), transmitted the Dharma to Punyayashas (富那夜奢). King Xiansheng (Bian Weilie Di): Year 35, the tenth patriarch, Ashvaghosha (夜奢), in Pataliputra, transmitted the Dharma to Ashvaghosha (馬鳴). Initially, Ashvaghosha pierced a staff with a blade and inscribed on it, 'Any wise man in the world who can defeat me, cut off my head as an apology.' At that time, Ashvaghosha was sitting in a quiet forest, expounding the doctrine that all dharmas are empty, without self, and without person. He said to Ashvaghosha, 'If, according to conventional truth, there is a provisional self, then in ultimate truth, where can I find this self?' Ashvaghosha, knowing that he could not win in terms of doctrine, wanted to cut off his head as an apology. Ashvaghosha said, 'My Dharma is benevolent and will not cut off your head. The Tathagata (如來) predicted that you should transmit the Dharma six hundred years later.' Thereupon, he ordained Ashvaghosha as a monk. King Nan (Yan Liang Wangzi): Year 31, the eleventh patriarch, Ashvaghosha, in South India (南天竺), transmitted the Dharma to Kapimala (迦毗摩羅). Kapimala composed 'Treatise on No-Self' in one hundred verses. Wherever this treatise reached, all demons and heretics were crushed and subdued. Qin (Capital Yong): Emperor Shi (Ying Zheng Zhuangxiang Wangzi): Year 4, eighteen Sramanas (沙門, Buddhist monks) from the Western Regions (西域), including Shilifang (室利房), came to propagate Buddhism with Buddhist scriptures. The Emperor, considering them to be foreigners, imprisoned them. At night, a golden deity, sixteen feet tall, broke open the prison and released them.

。帝驚稽首稱謝。以厚禮遣出境(朱上行經錄)。

十三年。十二祖摩羅。于南天竺以法藏付龍樹。樹于佛滅后七百年出。九十日中誦通三藏。造大無畏論十萬偈明第一義(一名大智度論。龍樹事蹟見一十四祖紀)。

三十四年。丞相李斯。請史官非秦記皆燒之。非博士所職。天下敢有藏詩書百家語者。悉詣守尉雜燒之。有敢偶語詩書者棄市。制曰可○衛宏古文序(後漢)。秦改古文以篆為隸國人誹謗。時諸生為郎者。七百人。始皇密令冬月種瓜于驪山硎谷溫處。瓜實乃使人上書。瓜冬有實。詔博士諸生說之。人人各異。則皆使往視之。而為伏機。諸生方相論難。因發機填之以土(漢書傳注)。

述曰。李斯勸秦。焚書坑儒。其為逆天道絕人理為甚矣。崔浩勸太武。廢佛焚其經坑其徒。此用秦舊法也。韓愈之言曰。人其人火其書。此用崔浩遺法。特不遇其君耳。雖空言無禍。使後世有人師用其語。豈不為盛德之累戒之哉。

佛祖統紀卷第三十四(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十五

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之二

西漢(都長安)

武帝(自高祖受命至此為四世)

元光二年。十三

【現代漢語翻譯】 現代漢語譯本：皇帝驚恐地叩頭稱謝，用豐厚的禮物送他出境（朱上行經錄）。

十三年，第十二祖摩羅（Mura，十二祖名）在南天竺將佛法傳承交付給龍樹（Nagarjuna，菩薩名）。龍樹在佛滅后七百年出現，九十天內誦讀通達三藏（Tripitaka，佛教經典總稱），創作《大無畏論》十萬偈，闡明第一義（Paramartha，最高真理）（又名《大智度論》，龍樹的事蹟見於第十四祖紀）。

三十四年，丞相李斯（Li Si，秦朝丞相）請求史官將非秦國的史書全部燒燬。不是博士掌管的，天下膽敢藏有《詩》、《書》、百家之語的人，全部押送到郡守、縣尉處雜燒。有膽敢私下議論《詩》、《書》的人處以棄市之刑。皇帝下令說可以。衛宏《古文序》（Wei Hong，人名，《古文序》書名）（後漢）。秦朝更改古文，用篆書改為隸書，國人誹謗。當時在朝廷做官的諸生有七百人。秦始皇秘密命令在冬天于驪山硎谷溫暖的地方種植瓜。瓜結果后就派人上書說，瓜在冬天結了果實。皇帝詔令博士諸生解釋這件事，人人說法各不相同。於是就都讓他們前去觀看，並設定了埋伏的機關。諸生正在互相爭論，於是就發動機關用土把他們全部填埋（《漢書·傳注》）。

述曰：李斯勸說秦始皇焚書坑儒，他所做的逆天道、絕人理的事情太嚴重了。崔浩（Cui Hao，北魏大臣）勸說太武帝（Tai Wu Di，北魏皇帝）廢除佛教，焚燒佛經，坑殺僧徒，這是沿用了秦朝的舊法。韓愈（Han Yu，唐代文學家）說：『人其人，火其書』，這是沿用了崔浩遺留下來的方法，只不過沒有遇到那樣的君主罷了。即使只是空談沒有造成禍患，如果後世有人傚法他的言論，難道不會成為盛德的污點嗎？應該以此為戒啊。

《佛祖統紀》卷第三十四（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第三十五

宋咸淳四明東湖沙門志磐（Zhi Pan，僧人名）撰

《法運通塞志》第十七之二

西漢（都城長安）

武帝（從高祖受命到此時為四世）

元光二年，十三

【English Translation】 English version: The emperor, in fear, kowtowed and expressed his gratitude, sending him off with generous gifts (Zhu Shangxing's Record of Scriptures).

In the thirteenth year, the twelfth patriarch Mura (Mura, name of the twelfth patriarch) in Southern India entrusted the Dharma treasure to Nagarjuna (Nagarjuna, name of a Bodhisattva). Nagarjuna appeared seven hundred years after the Buddha's Parinirvana, mastering the Tripitaka (Tripitaka, the complete collection of Buddhist scriptures) in ninety days. He composed the 'Great Fearlessness Treatise' of one hundred thousand verses, elucidating the First Principle (Paramartha, the ultimate truth) (also known as the 'Great Wisdom Treatise'; Nagarjuna's deeds are recorded in the biography of the fourteenth patriarch).

In the thirty-fourth year, Chancellor Li Si (Li Si, Chancellor of the Qin Dynasty) requested the historians to burn all historical records not of Qin. Those not under the purview of the academicians, anyone in the empire who dared to possess the 'Book of Poetry', the 'Book of Documents', or the sayings of the various schools of thought, were to be sent to the governors and commandants to be burned together. Anyone who dared to discuss the 'Book of Poetry' or the 'Book of Documents' in private would be executed in the marketplace. The emperor decreed that it be done. Wei Hong's Preface to Ancient Texts (Wei Hong, personal name, title of the book 'Preface to Ancient Texts') (Later Han Dynasty). The Qin Dynasty changed the ancient script, using seal script to replace clerical script, and the people of the country slandered it. At that time, there were seven hundred scholars serving as courtiers. The First Emperor secretly ordered the planting of melons in the warm valleys of Mount Li during winter. When the melons bore fruit, he sent someone to submit a memorial, saying that melons had borne fruit in winter. The emperor ordered the academicians and scholars to explain this, and everyone had a different explanation. So he sent them all to inspect it, and set up hidden mechanisms. While the scholars were arguing, the mechanisms were triggered, and they were all buried with earth (Annotations to the Book of Han).

Commentary: Li Si advised the First Emperor of Qin to burn books and bury scholars, his actions of defying the way of heaven and severing human reason were extreme. Cui Hao (Cui Hao, minister of the Northern Wei Dynasty) advised Emperor Tai Wu (Tai Wu Di, emperor of the Northern Wei Dynasty) to abolish Buddhism, burn Buddhist scriptures, and bury monks, which was using the old laws of the Qin Dynasty. Han Yu (Han Yu, Tang Dynasty writer) said: 'People their people, burn their books,' which was using the methods left behind by Cui Hao, but he simply did not encounter such a ruler. Even if it is just empty talk without causing disaster, if someone in later generations imitates his words, wouldn't it be a stain on great virtue? We should take this as a warning.

Chronicles of the Buddha Ancestors, Volume Thirty-Four (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of the Buddha Ancestors

Chronicles of the Buddha Ancestors, Volume Thirty-Five

Composed by Shramana Zhi Pan (Zhi Pan, name of a monk) of Donghu, Siming, Xianchun of the Song Dynasty

Annals of the Fluctuations of the Dharma's Fortune, Seventeenth Part Two

Western Han Dynasty (Capital: Chang'an)

Emperor Wu (From the receipt of the mandate by Emperor Gao to this point is the fourth generation)

Second year of Yuan Guang, thirteen

祖龍樹。于南天竺以法藏付迦那提婆。入月輪三昧蟬蛻而去。壽三百歲。

元狩元年。初博望侯張騫自月氏還(西域國名)言臣在大夏時(音下國名)見卬竹杖蜀布。問安得此。國人曰。吾賈人市之身毒(即天竺音䖍篤)身毒在大夏東南可數千里。此其去蜀不遠。乃令騫因蜀犍為(犍音䖍今嘉州)發間使王然于等指之身毒(間諜之義。又間歲遣使。言不一)四歲余皆閉昆明莫能通(為昆夷所閉)。

四年。驃騎將軍霍去病。討匈奴過焉耆山(音煙支)千餘里。得休屠王祭天金人(驃頻妙反。屠音儲。匈奴部中貴王也)○霍去病獲金人長丈餘。帝以為大神。列于甘泉宮。焚香禮敬(魏書佛老志)。

成帝(驚元帝子)

建始元年。十四祖提婆。至迦毗羅國。以法藏付羅睺羅多。

河平三年。使謁者陳農求遺書于天下。

鴻嘉二年。光祿大夫劉向。校書天祿閣。往往見有佛經。向著列仙傳云。吾搜檢藏書。緬尋太史撰列仙圖。自黃帝已下迄至於今得仙道者七百餘人。檢定虛實得一百四十六人。其七十四人已見佛經矣。

述曰。洪興祖有云。梁孝標註新語。引列仙傳序言。七十四人已見佛經。今書肆板行者。乃云七十四人已在仙經。蓋是道流擅改之耳。然天祿有佛經此語可證。

【現代漢語翻譯】 現代漢語譯本 祖龍樹（Zulongshu）。在南天竺將佛法傳承給迦那提婆（Kanadeva），之後進入月輪三昧，如蟬蛻般離世，享年三百歲。

元狩元年，博望侯張騫從月氏（Yuezhi，西域國名）返回，說：『臣在大夏（Daxia，音同「下」，國名）時，見到卬竹杖和蜀布。』問：『從哪裡得到的？』國人說：『我們的商人從身毒（Shendu，即天竺，音同「虔篤」）購買的。身毒在大夏的東南方，有數千里遠。這裡距離蜀地不遠。』於是派遣張騫通過蜀地的犍為（Jianwei，音同「虔」，今嘉州）派遣間諜王然于等人前往身毒（『間』有間諜之意，又指隔年派遣使者，說法不一），四年多都被昆明人阻攔，無法通行（被昆夷所阻攔）。

元狩四年，驃騎將軍霍去病討伐匈奴，經過焉耆山（Yanqi Shan，音同「煙支」）一千多里，得到休屠王祭天的金人（『驃』音同『頻』，『屠』音同『儲』，匈奴部中貴族之王）。霍去病獲得的金人身高一丈多，皇帝認為是大神，陳列在甘泉宮，焚香禮敬（出自《魏書·佛老志》）。

成帝（漢元帝之子）

建始元年，第十四祖提婆（Deva）到達迦毗羅國（Kapila），將佛法傳承給羅睺羅多（Rahulata）。

河平三年，派遣謁者陳農在天下尋求遺書。

鴻嘉二年，光祿大夫劉向在天祿閣校書，常常看到佛經。劉向著《列仙傳》說：『我搜檢藏書，追尋太史所撰寫的《列仙圖》，從黃帝以下到如今，得道成仙的有七百多人。經過覈實，確定有一百四十六人。其中七十四人已經在佛經中見過了。』

述曰：洪興祖說：梁孝標註解《新語》，引用《列仙傳序》說：『七十四人已見佛經。』現在書店裡印刷的版本，卻說『七十四人已在仙經』，大概是道教徒擅自更改的吧。然而天祿閣有佛經這件事是可以證實的。

【English Translation】 English version Zulongshu (Ancestor Dragon Tree). In Southern India, he entrusted the Dharma to Kanadeva (Name of a person). He then entered the Samadhi of the Moon Wheel and departed like a cicada shedding its skin. He lived to be three hundred years old.

In the first year of Yuanshou, Zhang Qian, the Marquis of Bowang, returned from Yuezhi (Name of a country in the Western Regions) and said, 'When I was in Daxia (Name of a country, pronounced 'Xia'), I saw bamboo staffs from Ang and cloth from Shu.' When asked, 'Where did you get these?' The people of the country said, 'Our merchants bought them from Shendu (India, pronounced 'Qiandu'). Shendu is southeast of Daxia, several thousand miles away. It is not far from Shu.' Therefore, Zhang Qian was ordered to send spies like Wang Ran and others through Jianwei (Now Jiaozhou) in Shu to Shendu (The meaning of 'Jian' is spy, and it also means sending envoys every other year, which is not consistent). For more than four years, they were all blocked by the Kunming people and could not pass (blocked by the Kunyi).

In the fourth year of Yuanshou, General Huo Qubing, the General of Agile Cavalry, attacked the Xiongnu and passed through Yanqi Mountain (Pronounced 'Yan Zhi') for more than a thousand miles. He obtained a golden statue used by the Xiongnu King of Xiutu to worship Heaven (Huo, pronounced 'Piao'; Tu, pronounced 'Chu', a noble king among the Xiongnu tribes). Huo Qubing obtained a golden statue more than a zhang tall. The emperor considered it a great deity and placed it in the Ganquan Palace, burning incense and paying respects (From the 'Book of Wei, Records of Buddhism and Taoism').

Emperor Cheng (Son of Emperor Yuan)

In the first year of Jianshi, the Fourteenth Ancestor Deva (Name of a person) arrived in Kapila (Name of a place) and entrusted the Dharma to Rahulata (Name of a person).

In the third year of Heping, the envoy Chen Nong was sent to seek lost books throughout the land.

In the second year of Hongjia, Liu Xiang, the Grand Master of Guanglu, proofread books in the Tianlu Pavilion and often saw Buddhist scriptures. Liu Xiang wrote in 'Biographies of Immortals': 'I searched through the collection of books and traced the 'Illustrations of Immortals' compiled by the Grand Historian. From the Yellow Emperor down to the present, there are more than seven hundred people who have attained immortality. After verification, one hundred and forty-six people were confirmed. Among them, seventy-four people have already been seen in Buddhist scriptures.'

Commentary: Hong Xingzu said: Liang Xiao annotated 'New Discourses', quoting the preface to 'Biographies of Immortals', saying: 'Seventy-four people have already been seen in Buddhist scriptures.' However, the printed versions in bookstores now say 'Seventy-four people are already in Immortal scriptures,' which is probably an unauthorized alteration by Taoists. However, the fact that there were Buddhist scriptures in the Tianlu Pavilion can be verified.

哀帝(欣宣帝孫)

元壽元年。遣景憲使大月氏。得其王口授浮圖經還。當時稍有行赍戒者(魏書佛老志。浮圖亦佛陀。此云覺者)。

述曰。蘇由對昭王。扈多對穆。孔子答商太宰。皆言西方聖人。而不明言為佛。霍去病獲金人亦不知為佛。化人勸穆王造迦葉佛像。由余對秦繆公。則曰佛神。室利房赍佛經化始皇。劉向校書天祿見有佛經。景憲使月氏得浮圖經。此則已言佛而未行其教。皆在漢明帝感夢求佛之前。天下答南山。蘇由扈多傅毅。皆佛所使也。至言劉向見有佛經者。意張騫使大夏。去病獲金人必有佛經與之俱至。特時人弗行。國史弗錄耳。不然則不應天祿有其書也。

東漢(都洛陽)

明帝(莊光武子)

永平元年。十五祖羅多。至室羅伐城。以法藏付僧佉難提。當佛滅一千年出。

七年。帝夢金人丈六項佩日光飛行殿庭。旦問群臣莫能對。太史傅毅進曰。臣聞周昭之時。西方有聖人者出。其名曰佛。帝乃遣中郎將蔡愔秦景博士王遵十八人。使西域訪求佛道。

十年。蔡愔等於中天竺大月氏。遇迦葉摩騰竺法蘭。得佛倚像梵本經六十萬言(倚即立也)載以白馬。達雒陽(火德王故改洛為雒)騰蘭以沙門服謁見。館于鴻臚寺(胡廣釋曰。鴻聲也。臚傳

【現代漢語翻譯】 現代漢語譯本

哀帝（欣宣帝的孫子）

元壽元年，派遣景憲出使大月氏（古代中亞國家）。景憲從大月氏國王那裡得到口頭傳授的浮圖經（即佛經）帶回。當時已經稍有攜帶戒律的人。（《魏書·佛老志》記載，浮圖也叫佛陀，意思是覺悟者）。

評述：蘇由對周昭王，扈多對周穆王，孔子回答商太宰，都提到西方有聖人，但沒有明確說是佛。霍去病獲得金人，也不知道是佛像。化人勸周穆王建造迦葉佛（過去七佛之一）的佛像。由余對秦繆公說的是佛神。室利房帶著佛經勸化秦始皇。劉向在天祿閣校書時，見到有佛經。景憲出使月氏得到浮圖經。這些都已提到佛，但還沒有推行佛教，都在漢明帝因夢感應而求佛之前。天下回答南山，蘇由、扈多、傅毅，都是佛派來的。至於說劉向見到有佛經，推測張騫出使大夏（古代中亞國家）時，霍去病獲得金人，一定有佛經一起帶到中原，只是當時的人沒有推行，國家史書沒有記載罷了。不然的話，天祿閣不應該有佛經。

東漢（都城在洛陽）

明帝（莊光武帝的兒子）

永平元年，第十五祖羅多（Arhat），到達室羅伐城（Śrāvastī），將法藏傳給僧佉難提（Saṃghanandi），預言他將在佛滅后一千年出現。

永平七年，明帝夢見金人身高一丈六尺，頸項佩戴日光，在殿庭上飛行。早晨詢問群臣，沒有人能回答。太史傅毅進言說：『臣聽說周昭王時代，西方有聖人出現，他的名字叫佛。』於是明帝派遣中郎將蔡愔（Cai Yin）、秦景（Qin Jing）、博士王遵（Wang Zun）等十八人，出使西域訪求佛法。

永平十年，蔡愔等人在中天竺（古印度中部）大月氏，遇到迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna），得到佛的立像和梵文佛經六十萬言（倚就是立）。用白馬馱著，到達雒陽（因為東漢是火德王，所以改洛為雒）。迦葉摩騰和竺法蘭穿著沙門（Śrāmaṇa）的服裝謁見明帝，被安排住在鴻臚寺（胡廣解釋說：鴻是大的意思，臚是傳遞的意思）。

【English Translation】 English version

Emperor Ai (Grandson of Emperor Xuan)

In the first year of Yuan Shou, Jing Xian was sent as an envoy to the Great Yuezhi (an ancient Central Asian country). He obtained the Sutra of the Buddha (Fú Tú Jīng) (Buddhist scriptures) orally from the king and brought it back. At that time, there were already some people carrying precepts. (The 'Book of Buddhism and Taoism' in the 'Book of Wei' records that Fú Tú is also called Buddha, meaning 'enlightened one').

Commentary: Su You spoke to King Zhao of Zhou, Hu Duo spoke to King Mu of Zhou, and Confucius answered the Grand Scribe of Shang, all mentioning a sage in the West, but without explicitly saying it was the Buddha. Huo Qubing obtained golden statues but did not know they were Buddhas. A Huaren (foreigner) advised King Mu of Zhou to build statues of Kashyapa Buddha (one of the past seven Buddhas). You Yu told Duke Mu of Qin about the Buddha-god. Shi Lifang tried to convert Emperor Qin Shi Huang with Buddhist scriptures. Liu Xiang saw Buddhist scriptures when proofreading books at Tianlu Pavilion. Jing Xian obtained the Sutra of the Buddha when he was sent to Yuezhi. These all mentioned the Buddha, but Buddhism was not yet promoted, all before Emperor Ming of Han sought Buddhism due to a dream. The world answered Nanshan, Su You, Hu Duo, and Fu Yi were all sent by the Buddha. As for Liu Xiang seeing Buddhist scriptures, it is speculated that when Zhang Qian was sent to Daxia (an ancient Central Asian country), and when Huo Qubing obtained golden statues, Buddhist scriptures must have been brought to the Central Plains together, but people at that time did not promote them, and the national history did not record them. Otherwise, there should not have been Buddhist scriptures in Tianlu Pavilion.

Eastern Han Dynasty (Capital in Luoyang)

Emperor Ming (Son of Emperor Guangwu)

In the first year of Yongping, the fifteenth patriarch, Rata (Arhat), arrived at Shravasti (Śrāvastī) and passed the Dharma Treasury to Samghanandi (Saṃghanandi), predicting that he would appear one thousand years after the Buddha's Nirvana.

In the seventh year of Yongping, Emperor Ming dreamed of a golden man, sixteen feet tall, with a halo of sunlight around his neck, flying in the palace courtyard. In the morning, he asked his ministers, but no one could answer. The Grand Historian Fu Yi said, 'I have heard that in the time of King Zhao of Zhou, a sage appeared in the West, whose name was Buddha.' So Emperor Ming sent the General of the Household Cai Yin (Cai Yin), Qin Jing (Qin Jing), and the Scholar Wang Zun (Wang Zun), along with eighteen others, to the Western Regions to seek the Buddhist Dharma.

In the tenth year of Yongping, Cai Yin and others met Kashyapa Matanga (Kāśyapa Mātanga) and Dharmaratna (Dharmaratna) in the Great Yuezhi in Central India (ancient central India), and obtained a standing statue of the Buddha and 600,000 words of Sanskrit Buddhist scriptures (Yǐ means standing). They carried them on white horses and arrived at Luoyang (because the Eastern Han was a Fire Virtue dynasty, Luoyang was changed to 雒陽). Kashyapa Matanga and Dharmaratna, wearing Śrāmaṇa robes, paid homage to Emperor Ming and were housed in the Honglu Temple (Hu Guang explained: Hong means great, and Lu means transmission).

也。所以傳聲贊導九賓。唐改為司賓寺)。

十一年。敕雒陽城西雍門外立白馬寺。摩騰始譯四十二章經(譯經圖紀。其經元出大部。以大法初傳故。撮引要義以導時俗)藏梵本于蘭臺石室。圖佛像于西陽城門及顯節陵上(明帝壽藏)帝問摩騰曰。佛出世后何以化不及此。騰曰。天竺迦毗羅衛國者。三千大千世界百億日月之中。三世諸佛皆於此出。天人龍鬼有願力者。皆來生彼受化悟道。余處佛雖不往。然光相及處。千年五百。皆有聖人傳佛聲教。而往化之。帝大說。

十四年正月十一日。五嶽八山道士褚善信六百九十人上表。請與西域佛道角試優劣。敕尚書令宋庠。以十五日大集白馬寺。帝設行殿于寺南門立三壇。道士于東壇置經子符箓。摩騰于道西置壇安經像舍利。中壇奉饌食奠祀百神。道士繞壇泣曰。主上信邪玄風失緒。敢延經義于壇以火取驗。即縱火焚經。悉成灰燼。道士相顧愧赧。所試咒術入火履水皆不得行。及焚佛經。光明五色上徹天表。烈火既息經像儼然。摩騰踴身飛空現諸神變。法蘭出大梵音宣明佛法。天雨寶華。大眾欣說。太傅張衍謂道士曰。卿等無驗宜從佛教。道士費叔才自感而死。司空劉峻等二百六十人京師士庶張子尚等三百九十人。後宮陰夫人王倢伃宮人等一百九十人。五嶽道

【現代漢語翻譯】 現代漢語譯本：也（指鴻臚寺，負責接待賓客，也負責在朝廷儀式中引導贊禮，相當於現在的禮賓部門。唐朝改名為司賓寺）。

永平十一年，皇帝下令在雒陽城西雍門外建立白馬寺。摩騰（Kāśyapa Mātanga）開始翻譯《四十二章經》（據《譯經圖紀》記載，這部經原本出自大部經典，因為大法初傳，所以摘取了要義來引導當時的社會風俗），並將梵文原本藏於蘭臺石室。同時，在西陽城門和顯節陵（明帝的陵墓）上繪製佛像。皇帝問摩騰：『佛陀出世后，為什麼教化沒有傳到這裡？』摩騰回答說：『天竺（India）的迦毗羅衛國（Kapilavastu）是三千大千世界百億日月之中的中心，過去、現在、未來三世諸佛都在那裡出現。天人、龍、鬼等有願力者，都來那裡受教化、悟道。其他地方佛陀雖然不親自前往，但佛光所照之處，一千年或五百年內，都會有聖人傳揚佛陀的聲教，前往教化。』皇帝聽后非常高興。

永平十四年正月十一日，五嶽八山的道士褚善信等六百九十人上表，請求與西域的佛道進行角試，以辨優劣。皇帝命令尚書令宋庠在十五日于白馬寺舉行大型集會。皇帝在寺南門設立行殿，立三個壇。道士在東壇放置經書、符箓等。摩騰在道西設立壇，安放經書、佛像和舍利（Śarīra）。中壇則供奉饌食，祭祀百神。道士繞壇哭泣說：『皇上信奉邪教，玄風（道教）失去了傳承。我們敢於將經義放在壇上，用火來驗證真偽。』隨即縱火焚燒道經，全部化為灰燼。道士們互相看著，感到慚愧。他們所試驗的咒術，無論是入火還是履水，都無法實現。當焚燒佛經時，五色光明直衝雲霄。火焰熄滅后，經書和佛像依然完好無損。摩騰躍身飛向空中，顯現各種神變。竺法蘭（Dharmaratna）發出洪亮的梵音，宣揚佛法。天空中降下寶華。大眾歡欣讚歎。太傅張衍對道士們說：『你們沒有靈驗，應該信奉佛教。』道士費叔才感到羞愧而死。司空劉峻等二百六十人，京師的士庶張子尚等三百九十人，後宮的陰夫人、王倢伃以及宮人等一百九十人，五嶽的道士等都改信了佛教。

【English Translation】 English version: Also (referring to the Court of State Ceremonial, which was responsible for receiving guests and guiding ceremonies in the court, equivalent to the current protocol department. The Tang Dynasty changed its name to the Temple of State Ceremonial).

In the eleventh year of Yongping, the emperor ordered the establishment of the White Horse Temple outside the Yong Gate in the west of Luoyang City. Kāśyapa Mātanga began translating the Sutra of Forty-Two Chapters (according to the Records of Sutra Translation, this sutra originally came from a larger collection of scriptures. Because the Great Dharma was newly transmitted, essential meanings were extracted to guide the customs of the time), and the Sanskrit original was stored in the Stone Chamber of the Lan Terrace. At the same time, Buddhist images were painted on the Xiyang City Gate and the Xianjie Mausoleum (Emperor Ming's tomb). The emperor asked Kāśyapa Mātanga: 'Why hasn't the Buddha's teachings spread here after he appeared in the world?' Kāśyapa Mātanga replied: 'Kapilavastu in India is the center of the three thousand great thousand worlds and hundreds of millions of suns and moons. The Buddhas of the past, present, and future all appear there. Devas, dragons, ghosts, and others with vows all come there to receive teachings and attain enlightenment. Although the Buddha does not personally go to other places, wherever the Buddha's light shines, there will be sages who transmit the Buddha's teachings and go to teach within a thousand or five hundred years.' The emperor was very pleased to hear this.

On the eleventh day of the first month of the fourteenth year of Yongping, the Taoist priest Chu Shanxin and 690 others from the Five Sacred Mountains and Eight Mountains submitted a memorial, requesting a contest between the Taoism of the Western Regions and Buddhism to determine superiority. The emperor ordered Song Xiang, the Minister of the Imperial Secretariat, to hold a large gathering at the White Horse Temple on the fifteenth day. The emperor set up a temporary palace south of the temple gate and erected three altars. The Taoists placed scriptures and talismans on the east altar. Kāśyapa Mātanga set up an altar west of the Taoist altar, placing scriptures, Buddhist images, and Śarīra. The central altar was used to offer food and sacrifices to hundreds of deities. The Taoists circled the altar and wept, saying: 'The emperor believes in heresy, and the Xuan tradition (Taoism) has lost its inheritance. We dare to place the meaning of the scriptures on the altar and use fire to verify their authenticity.' They then set fire to the Taoist scriptures, and they all turned to ashes. The Taoists looked at each other, feeling ashamed. The spells they tested, whether entering fire or walking on water, could not be performed. When the Buddhist scriptures were burned, five-colored light shot straight into the sky. After the flames subsided, the scriptures and Buddhist images remained intact. Kāśyapa Mātanga leaped into the air, displaying various miraculous transformations. Dharmaratna emitted a loud Brahma sound, proclaiming the Dharma. Precious flowers rained down from the sky. The crowd rejoiced and praised. Grand Tutor Zhang Yan said to the Taoists: 'You have no proof, you should believe in Buddhism.' The Taoist Fei Shucai felt ashamed and died. Sikong Liu Jun and 260 others, the scholars and commoners of the capital Zhang Zishang and 390 others, the imperial concubine Yin and Wang Jieyu, and 190 palace women, and the Taoists of the Five Sacred Mountains all converted to Buddhism.

士呂惠通等六百二十人。並求出家。帝可之。敕于雒陽創十寺。七寺城外安僧。三寺城內安尼。並給供物。帝嘗幸白馬寺。摩騰進曰。寺東何館也。帝曰。昔有阜。夷之復起。有光怪。民呼聖蒙。騰曰。昔阿育王藏佛舍利八萬四千塔。震旦之境有十九處。此其一也(震旦。又真丹。又支那。此雲漢地。東方文物之國也)。帝大驚。即與俱往禮拜。見圓光涌蒙上光中有三佛。侍衛歡呼皆稱萬歲。帝大說曰。不有二大士。焉知大聖遺祐哉。乃詔造塔其上。高九層二百尺。明年有光見於塔。有金色手出塔頂。天香郁然。帝駕幸瞻禮。光隨步武(法本內傳。塔婆。此云高顯處。又云方墳)。

案翻譯名義云。唐道士尹文操。謂法本內傳是羅什門人造。意欲所述漢明夢金人道家焚經事悉是虛偽。殊不思明帝感夢出自漢書。闞澤對吳主。亦言釋道焚經角試費叔才自感而死。見之吳志。以此推之。則內傳真是漢時非晉人造。文操之妄論敗矣。此與夫列仙傳加化胡字。同一謬詐。是亦文操之所加乎。

摩騰既卒。竺法蘭譯佛本行經等五部(已上並舊傳)。

述曰。或言內傳無作者名為疑者。今觀此傳。備錄騰蘭角法之事。豈後人所能知。必法蘭譯經時。諸弟子之所記耳。

楚王英。奉黃白紈詣相國曰。托在蕃

【現代漢語翻譯】 現代漢語譯本：士呂惠通等六百二十人，都請求出家。皇帝批準了他們的請求，下令在雒陽建造十座寺廟，七座寺廟在城外安置僧人，三座寺廟在城內安置尼姑，並供給他們生活所需。皇帝曾經駕臨白馬寺，摩騰進言說：『寺廟東邊是什麼地方？』皇帝說：『以前有個土丘，剷平了又隆起，有光怪出現，百姓稱之為聖蒙。』摩騰說：『過去阿育王（Asoka，古印度孔雀王朝的國王）藏佛舍利（Buddha's relics）八萬四千座塔，在震旦（Zhendan，中國的古稱，又稱真丹（Zhendan），又稱支那（Zhina），指漢地，東方的文物之國）境內有十九處，這裡就是其中之一。』皇帝大為驚訝，立即與摩騰一同前往禮拜，看見圓形的光芒從蒙上涌出，光芒中有三尊佛像。侍衛們歡呼，都稱『萬歲』。皇帝非常高興地說：『如果沒有兩位大士（Mahasattva，指摩騰和竺法蘭），怎麼知道有大聖（Mahasattva，指佛陀）遺留的庇佑呢！』於是下詔在那裡建造佛塔，高九層，二百尺。第二年，佛塔上出現光芒，有金色的手從塔頂伸出，天香濃郁。皇帝親自駕臨瞻仰禮拜，光芒隨著皇帝的腳步移動（《法本內傳》記載，塔婆（Stupa），意為高顯之處，又稱方墳）。 有人考證翻譯名義說，唐朝道士尹文操認為《法本內傳》是鳩摩羅什（Kumarajiva）的門人所造，意在說明其中所說的漢明帝夢見金人以及道家焚燒經書的事情都是虛假的。但是他沒有考慮到明帝因夢而感應的事情出自《漢書》。闞澤（Kan Ze）對吳主孫權也說過釋迦牟尼（Sakyamuni）與道教焚經角試，費叔才（Fei Shucai）因此而羞愧而死，這件事記載在《吳志》中。由此推斷，《內傳》確實是漢朝時期的作品，而不是晉朝人所造。尹文操的荒謬言論不攻自破。這和《列仙傳》中加入『化胡』二字，是同樣的謬誤和欺詐，難道也是尹文操所新增的嗎？ 摩騰去世后，竺法蘭（Dharmaraksa）翻譯了《佛本行經》等五部經典（以上都是舊的記載）。 我（述曰作者）認為，有人說《內傳》沒有作者的名字，因此表示懷疑。現在看來，這部傳記詳細記載了摩騰和竺法蘭角法的事情，這難道是後人所能知道的嗎？一定是竺法蘭翻譯經書的時候，他的弟子們所記錄的。 楚王英（Prince Ying of Chu）奉獻黃色的和白色的絲綢給相國說：『寄託在藩國之中』

【English Translation】 English version: The scholar Lü Huitong and six hundred and twenty others all requested to become monks. The emperor approved their request and ordered the construction of ten temples in Luoyang, with seven temples outside the city to house monks and three temples inside the city to house nuns, and provided them with necessities. The emperor once visited the White Horse Temple (Baima Temple), and Moteng (Kasyapa Matanga) said, 'What is that place east of the temple?' The emperor said, 'It was once a mound, which was leveled and then rose again. There was a strange light, and the people called it Sheng Meng (Holy Mound).' Moteng said, 'In the past, King Ashoka (Asoka, King of the Maurya Dynasty in ancient India) stored 84,000 stupas (Buddha's relics) of Buddha's relics, and there are nineteen places in the land of Zhendan (Zhendan, ancient name of China, also known as Zhendan, also known as Zhina, referring to the Han land, the country of Eastern civilization), and this is one of them.' The emperor was greatly surprised and immediately went with Moteng to worship. He saw a round light emerging from the mound, and there were three Buddhas in the light. The guards cheered and all shouted 'Long live!' The emperor was very pleased and said, 'If there were no two great Bodhisattvas (Mahasattva, referring to Moteng and Dharmaraksa), how would we know that the great sage (Mahasattva, referring to the Buddha) had left blessings!' So he ordered the construction of a pagoda (Stupa) on it, nine stories high and two hundred feet tall. The following year, a light appeared on the pagoda, and a golden hand stretched out from the top of the pagoda, with a rich heavenly fragrance. The emperor personally visited and paid homage, and the light followed the emperor's footsteps (According to the 'Dharma-based Inner Transmission', a stupa (Stupa) means a high and prominent place, also known as a square tomb). According to the textual research of the translation's meaning, the Tang Dynasty Taoist Yin Wencao believed that the 'Dharma-based Inner Transmission' was created by Kumarajiva's (Kumarajiva) disciples, intending to show that the story of Emperor Ming of Han dreaming of a golden man and the Taoists burning scriptures was false. However, he did not consider that the story of Emperor Ming's dream and response came from the 'Book of Han'. Kan Ze (Kan Ze) also told Sun Quan, the Lord of Wu, that Sakyamuni (Sakyamuni) and Taoism burned scriptures in a contest, and Fei Shucai (Fei Shucai) was ashamed and died because of it, which is recorded in the 'Wu Zhi'. From this, it can be inferred that the 'Inner Transmission' is indeed a work of the Han Dynasty, not created by people of the Jin Dynasty. Yin Wencao's absurd argument is self-defeating. This is the same fallacy and fraud as adding the words 'converting the barbarians' to the 'Biographies of Immortals'. Could it also be added by Yin Wencao? After Moteng (Kasyapa Matanga) passed away, Dharmaraksa (Dharmaraksa) translated five scriptures including the 'Sutra of the Buddha's Original Conduct' (all of the above are old records). I (the author of the commentary) believe that some people say that the 'Inner Transmission' does not have the author's name, so they express doubts. Now, looking at this biography, it records in detail the events of Moteng and Dharmaraksa debating the Dharma. How could this be known by later generations? It must have been recorded by his disciples when Dharmaraksa was translating the scriptures. Prince Ying of Chu (Prince Ying of Chu) offered yellow and white silk to the Chancellor, saying, 'Entrusted in the vassal state.'

輔過惡累積。奉送縑帛以贖罪愆。相國以聞。詔報曰。楚王誦黃老之微言。尚浮圖之仁祠。何嫌何疑。當有悔吝其還贖。以助伊蒲塞桑門之盛饌(梵語伊蒲塞即優婆塞。此云清信男。今受五戒稱僧童者。桑門即沙門。此云息心。今受具足戒稱僧者。世人未學相傳。指伊蒲便為供食。其謬誤不知義若此)。

初帝聞西域有神其名曰佛。因遣使之天竺。求其道得其書及沙門以來。其書大氐以虛無為宗。貴慈悲不殺。以為人死精神不滅。隨復受形。生時所行善惡皆有報應。故所貴修練精神以至為佛。善為宏闊勝大之言。以勸誘愚俗。精於其道者。號曰沙門。於是中國始傳其術圖其形像。而王公貴人。獨楚王英最先好之(通鑑引西域傳及楚王英傳注)范曄西域傳。論曰。佛道神化興自身毒。而西漢方誌莫有稱焉(禮記文武之政。布在方冊。注方版出策簡也。漢張蒼為御史。主柱下方書。又云。謹連其事於左方。皆木今言方誌。志於木方也)張騫但著地多暑濕乘象而戰。班超唯列其奉浮圖不殺伐。而精文善法導幸之功靡所傳述。子聞之後說。其國殷乎中土。玉燭和氣靈聖之所降集。賢懿之所挺生。神蹟詭異。則理絕人區。感驗明顯。則事出天外。而騫超無聞。豈非道閉往運而數開叔葉乎(云云)。

袁宏漢紀云。西

【現代漢語翻譯】 現代漢語譯本： 輔佐作惡積累罪過。進獻縑帛來贖罪。相國稟告了此事，皇帝下詔回覆說：『楚王誦讀黃老的精妙言論，崇尚浮圖（Buddha，佛）的仁慈祠廟，有什麼可懷疑的呢？應當是後悔吝惜那些用來贖罪的財物，不如把它們用來資助伊蒲塞（Upasaka，優婆塞，指在家男居士）和桑門（Sramana，沙門，指僧侶）的盛大齋飯。』（梵語伊蒲塞即優婆塞，這裡指清信男，現在受五戒的稱為僧童。桑門即沙門，這裡指息心，現在受具足戒的稱為僧者。世人沒有學習就互相傳言，指伊蒲就是供食，這種謬誤是不瞭解其含義造成的）。 最初，皇帝聽說西域有神，名叫佛（Buddha）。於是派遣使者去天竺（India，印度）求取佛道，得到了佛經和沙門（Sramana，僧侶）回來。這些佛經大致以虛無為宗旨，崇尚慈悲不殺生，認為人死後精神不滅，會再次受生，生前所做的善惡都會有報應。因此，佛經推崇修煉精神以達到成佛的境界。善於用宏大而美好的言辭來勸誘愚昧的人。精通佛道的人，被稱為沙門。於是，中國開始流傳這種法術，繪製佛的形像。而王公貴人中，只有楚王英最先愛好佛法。（《通鑑》引用《西域傳》和《楚王英傳注》）范曄《西域傳》的評論說：佛道的神化興起于身毒（India，印度），而西漢的方誌（地方誌）卻沒有記載。（《禮記》說，文王武王的政令，記載在方冊上。註：方版是竹簡。漢朝的張蒼擔任御史，主管柱子下方的文字。又說：謹慎地把這件事連線在左方。都是木頭。現在說的方誌，就是記載在木板上。）張騫只是記載了當地多暑濕，用象作戰。班超只是列舉了當地人信奉浮圖（Buddha，佛），不殺戮。而關於佛經的精妙和善法引導人們獲得幸福的功德，卻沒有傳述。後人聽說之後說，那個國家殷實富庶，如同中土一樣，是玉燭和氣，靈聖降臨的地方，賢德的人才挺拔而出，神蹟詭異，超出了人類的範圍，感應靈驗明顯，超出了天道之外。而張騫和班超卻沒有聽說過這些，難道不是因為佛道在過去的時代被封閉，而氣數將在後世開啟嗎？（云云）。 袁宏《漢紀》說，西

【English Translation】 English version: He assisted in accumulating evil deeds. He offered silk fabrics to redeem his sins. The Chancellor reported this to the Emperor, who issued an edict in response, saying: 'The King of Chu recites the subtle words of Huang-Lao (黃老, philosophical school of Huangdi and Laozi), and reveres the benevolent shrines of Futu (浮圖, Buddha). What is there to suspect or doubt? He should regret being stingy with the wealth used for redemption, and instead use it to support the grand feasts of Upasakas (伊蒲塞, lay male devotees) and Sramanas (桑門, monks).' (The Sanskrit term 'Upasaka' is 'Youposai' in Chinese, referring to a male devotee who has taken refuge. Those who have taken the five precepts are called 'monk children'. 'Sramana' is 'Shamen' in Chinese, referring to those who have calmed their minds. Those who have received the full precepts are called monks. Common people, without learning, pass on the saying that 'Yipu' refers to providing food, such is the error due to not understanding the meaning). Initially, the Emperor heard that there was a deity in the Western Regions named Buddha (佛). Therefore, he sent envoys to Tianzhu (天竺, India) to seek the Buddhist path, obtaining scriptures and Sramanas (沙門, monks) in return. These scriptures generally took emptiness as their principle, valuing compassion and non-killing, believing that the spirit does not perish after death, but is reborn, and that good and evil deeds performed in life are all subject to retribution. Therefore, the scriptures advocated cultivating the spirit to attain Buddhahood. They were good at using grand and beautiful words to persuade the ignorant. Those who were proficient in the Buddhist path were called Sramanas. Thus, China began to spread this practice and depict the image of the Buddha. Among the princes and nobles, only the King of Chu, Ying, was the first to favor Buddhism. (Quoted from 'Zizhi Tongjian', 'Biography of the Western Regions' and 'Annotations to the Biography of the King of Chu, Ying') Fan Ye's 'Biography of the Western Regions' comments: The divinization of Buddhism arose in Shendu (身毒, India), but the local chronicles of the Western Han Dynasty did not mention it. (The 'Book of Rites' says that the policies of King Wen and King Wu were recorded on square tablets. Note: Square tablets are bamboo slips. Zhang Cang of the Han Dynasty served as a censor, in charge of the writing below the pillars. It also says: Carefully connect this matter to the left side. All are wood. The current 'local chronicles' are records on wooden boards.) Zhang Qian only recorded that the land was hot and humid, and that they fought with elephants. Ban Chao only listed that the locals worshiped Futu (浮圖, Buddha) and did not kill. But the merits of the scriptures and the good laws guiding people to happiness were not transmitted. Later generations heard that the country was prosperous and wealthy, like the Central Plains, a place where auspicious omens and harmonious energy prevailed, where spiritual sages descended, and where virtuous talents emerged. The divine traces were strange and exceeded the realm of humanity, and the responses were clearly beyond the way of heaven. But Zhang Qian and Ban Chao had not heard of these things. Could it be that the Buddhist path was closed in the past, and that the destiny would be opened in later generations? (Etc.). Yuan Hong's 'Annals of the Han Dynasty' says, west

域天竺有佛道焉。佛者漢言覺也。將覺悟群生也。其教以修善慈心為主。專務清凈。其精者號沙門。漢言息心。蓋息意去欲而歸於無為也。又以為人死精神不滅隨復受形。生時所行善惡皆有報應。故所貴行善修道以練精神以至為佛也。佛身長一丈六尺。身黃金色。項佩日光。變化無所不入。故能化通萬物。而大濟群生。明帝感夢。乃遣使天竺問道。圖其像而還。有經數千卷以虛無為宗。包羅精粗無所不統。善為宏闊遠大之言。所求在一體之內。所明在視聽之外。世俗之人或以為虛誕。然歸於玄微深遠難得而測。故王公大人視生死報應之際。莫不矍然而自失焉(矍厥縛反驚遽)。

述曰。袁氏漢紀言。天竺有佛道。佛身丈六金色日光。化通萬物大濟群生。明帝感夢。遣使問道得其經像。此佛法來東之時。與法本內傳相爲表裡。蘇子瞻為之跋云。此殆中國始知有佛時。語雖淺近大略具足矣。

安帝(祐章帝孫)

永初元年。十六祖難提。至摩提國以法藏付僧佉耶舍。

順帝(保安帝子)

永和元年。十七祖耶舍。至月氏國以法藏付鳩摩羅馱。佛記滅后一千年出。

桓帝(志章帝曾孫)

建和元年。月氏國沙門支讖至雒陽。譯般舟三昧阿閦佛經等二十一部。

二年。安息

【現代漢語翻譯】 現代漢語譯本： 在域天竺（Yutianzhu，古代印度）有佛道。佛（Buddha）用漢語來說是『覺』的意思，就是要覺悟眾生。它的教義以修善和慈悲心為主，專門致力於清凈。其中精進修行的人被稱為沙門（Shramana），漢語意思是『息心』，也就是止息意念，去除慾望，歸於無為。他們還認為人死後精神不會消滅，會隨著業力再次受生。生前所做的善事惡事都會有報應。所以他們重視行善修道，以此來鍛鍊精神，以達到成佛的目的。佛的身高一丈六尺，身體是黃金色，脖子上佩戴著日光。佛能變化，無所不入，所以能夠化育萬物，廣泛救濟眾生。漢明帝（Emperor Ming of Han）因為夢見佛，就派遣使者去天竺詢問佛道，畫了佛的畫像帶回來。帶回來的佛經有數千卷，以虛無為宗旨，包羅精細和粗略的一切事物，沒有不包括的。善於講述宏大深遠的道理，所追求的在自身之內，所闡明的是視聽之外的事物。世俗之人或許認為這些是虛妄荒誕的，但它歸根結底是玄妙深遠，難以測度的。所以王公大臣在面對生死報應的時候，沒有不驚慌失措的（矍，讀音jué，驚慌的樣子）。 袁氏《漢紀》記載，天竺有佛道。佛身高一丈六尺，身體是黃金色，佩戴日光，能變化通達萬物，廣泛救濟眾生。漢明帝因為夢見佛，派遣使者去詢問佛道，得到了佛經和佛像。這件事是佛法傳入中國的時候發生的事情，與《法本內傳》相互印證。蘇軾（Su Shi，字子瞻）為此寫跋說，這大概是中國開始知道有佛的時候，語言雖然淺顯，但大體內容都具備了。 漢安帝（Emperor An of Han，漢章帝的孫子）永初元年，第十六祖難提（Nanti）到達摩提國（Motiguo），將法藏傳給僧佉耶舍（Samkhya Yashas）。 漢順帝（Emperor Shun of Han，漢安帝的兒子）永和元年，第十七祖耶舍（Yasha）到達月氏國（Yuezhi），將法藏傳給鳩摩羅馱（Kumararadha）。佛陀預言滅度后一千年，他將會出現。 漢桓帝（Emperor Huan of Han，漢章帝的曾孫）建和元年，月氏國的沙門支讖（Lokaksema）到達雒陽（Luoyang），翻譯了《般舟三昧經》（Pratyutpanna Samadhi Sutra）、《阿閦佛經》（Akshobhya Buddha Sutra）等二十一部經典。 建和二年，安息（Anxi）

【English Translation】 English version: In Yutianzhu (域天竺, ancient India) there is the way of the Buddha. 'Buddha' (佛) in Chinese means 'awakening,' which is to awaken all sentient beings. Its teachings focus on cultivating goodness and compassion, and are dedicated to purity. Those who diligently practice are called Shramanas (沙門), which in Chinese means 'cessation of mind,' that is, to cease thoughts, eliminate desires, and return to non-action. They also believe that after a person dies, the spirit does not perish but is reborn according to karma. Good and bad deeds done in life will have their consequences. Therefore, they value doing good and cultivating the Way to train the spirit, in order to attain Buddhahood. The Buddha's height is one zhang and six chi (丈六尺, approximately sixteen feet), the body is golden in color, and the neck is adorned with sunlight. The Buddha can transform and enter everywhere, so he can nurture all things and extensively save all sentient beings. Emperor Ming of Han (漢明帝) dreamed of the Buddha, so he sent envoys to Yutianzhu to inquire about the way of the Buddha, and drew a portrait of the Buddha to bring back. The sutras brought back numbered several thousand volumes, with emptiness as their principle, encompassing everything fine and coarse, without exception. They are good at expounding grand and profound principles, what is sought is within oneself, and what is explained is beyond sight and hearing. Common people may think these are false and absurd, but ultimately it is mysterious and profound, and difficult to fathom. Therefore, when facing the consequences of life and death, no princes or high officials are not alarmed and at a loss (矍, pronounced jué, meaning alarmed). The 'Han Ji' (漢紀) of the Yuan family records that in Yutianzhu there is the way of the Buddha. The Buddha's height is one zhang and six chi, the body is golden in color, adorned with sunlight, able to transform and penetrate all things, and extensively save all sentient beings. Emperor Ming of Han dreamed of the Buddha, sent envoys to inquire about the way of the Buddha, and obtained the sutras and images of the Buddha. This event occurred when Buddhism was introduced to China, and it corroborates with the 'Internal Biography of the Dharma Origin' (法本內傳). Su Shi (蘇軾, zi Zizhan) wrote a postscript for it, saying that this was probably when China first knew about the existence of the Buddha, the language is simple, but the general content is complete. In the first year of Yongchu (永初), during the reign of Emperor An of Han (漢安帝, grandson of Emperor Zhang of Han), the Sixteenth Patriarch Nanti (難提) arrived in Motiguo (摩提國) and transmitted the Dharma Treasury to Samkhya Yashas (僧佉耶舍). In the first year of Yonghe (永和), during the reign of Emperor Shun of Han (漢順帝, son of Emperor An of Han), the Seventeenth Patriarch Yasha (耶舍) arrived in Yuezhi (月氏國) and transmitted the Dharma Treasury to Kumararadha (鳩摩羅馱). The Buddha prophesied that he would appear one thousand years after his extinction. In the first year of Jianhe (建和), during the reign of Emperor Huan of Han (漢桓帝, great-grandson of Emperor Zhang of Han), the Shramana Lokaksema (支讖) from Yuezhi (月氏國) arrived in Luoyang (雒陽) and translated twenty-one sutras, including the 'Pratyutpanna Samadhi Sutra' (般舟三昧經) and the 'Akshobhya Buddha Sutra' (阿閦佛經). In the second year of Jianhe, Anxi (安息)

國沙門安世高至雒陽。譯五十校計等百七十六部。

三年。十八祖羅馱。至北天竺以法藏付阇夜多。

九年。自永平以來臣民雖有習浮圖者。天子未之好。至帝始篤好之。于禁中鑄黃金浮圖老子像(佛像與老子像)親于濯龍宮設華蓋之座。用郊天之樂。

靈帝(宏章帝玄孫)

三年。安息沙門安世高。有同學死為共亭湖神(共音恭即彭蠡湖屬南康)能使過船分風上下。世高至廟神謂之曰。我家此湖千里以昔佈施。今大有珍寶以多瞋今受蟒身。幸取我繒寶。為造一塔祈生善處。世高遂于豫章建寺造塔。后蟒死山中。首尾數里(今大安寺)。

熹平元年。十九祖阇夜多。至羅閱國以法藏付婆修槃馱。

光和三年。西天沙門竺佛朔至雒陽。譯道行般若經。中平五年清信士嚴佛調譯古維摩經等。

六年。宦者張讓。詐以大后詔大將軍何進斬之。中軍校尉袁紹引兵捕諸宦者。殺二千人。張讓投河死。

述曰。儒學之厄時常有之。其始自秦李斯。斯坑諸生為郎者七百人。漢宦官禁錮寔范滂等二百人。殺天下儒賢。廷中宰輔陳蕃竇武李膺及鉤黨死者百餘人。廢徙禁錮者七百人。及矯詔斬大臣何進。而袁紹乘怨殺宦者二千人。雖為一快。然君子小人俱于死。玉石俱焚。亦何足為儒門

【現代漢語翻譯】 現代漢語譯本： 後漢時期，來自安息的沙門（梵語：śramaṇa，指出家修道者）安世高到達雒陽（今洛陽）。他翻譯並校對了包括《五十校計經》在內的共一百七十六部佛經。

漢桓帝三年，第十八祖羅馱（Rādhata）到達北天竺（Uttara Bharata），將佛法傳承交付給阇夜多（Jayatā）。

漢桓帝九年，自從永平年間以來，臣民中雖然有學習佛法的人，但皇帝並不愛好佛法。到了漢桓帝時，他開始篤信佛法，在宮中鑄造黃金佛像和老子像（佛像與老子像），親自在濯龍宮設定華蓋之座，用郊祭天地的音樂來供奉。

漢靈帝（宏章帝玄孫）時期：

漢靈帝三年，來自安息的沙門安世高，有一個同學死後成爲了共亭湖（Gòngtíng Hú）的神（共亭湖，即彭蠡湖，位於南康郡境內），能夠控制過往船隻的風向。安世高來到廟裡，湖神對他說：『我統治這個千里湖泊，因為過去喜歡佈施，現在有很多珍寶，但因為嗔恨心重，所以受蟒蛇之身。希望你能拿走我的絲綢和珍寶，為我建造一座佛塔，祈求我能轉生到好的地方。』安世高於是在豫章（Yùzhāng，今江西省南昌市）建造寺廟和佛塔。後來，蟒蛇死在山中，屍體的頭尾綿延數里（現在的大安寺）。

漢靈帝熹平元年，第十九祖阇夜多（Jayatā）到達羅閱國（Rājayoga），將佛法傳承交付給婆修槃馱（Vasubandhu）。

漢靈帝光和三年，來自西天竺的沙門竺佛朔（Zhu Foshuo）到達雒陽，翻譯了《道行般若經》。中平五年，清信士嚴佛調（Yán Fótiáo）翻譯了古本《維摩詰經》等。

漢靈帝中平六年，宦官張讓（Zhāng Ràng）假傳何太后詔令，殺害了大將軍何進（Hé Jìn）。中軍校尉袁紹（Yuán Shào）率兵逮捕宦官，殺了兩千人。張讓投河自盡。

總結：儒學遭受災難的情況時常發生。最早是秦朝的李斯（Lǐ Sī），他坑殺了七百名儒生。漢朝的宦官禁錮正直之士，如范滂（Fàn Pāng）等二百人，殺害了天下的儒學賢士。朝廷中的宰輔陳蕃（Chén Fán）、竇武（Dòu Wǔ）、李膺（Lǐ Yīng）以及其他被牽連的人死了一百多人，被廢黜、流放、禁錮的人有七百人。後來又假傳詔令殺害了大臣何進。袁紹趁機泄憤，殺了兩千名宦官。雖然這讓人感到痛快，但是君子和小人一同死去，玉石俱焚，這對儒家又有什麼好處呢？

【English Translation】 English version: During the Later Han Dynasty, the śramaṇa (ascetic, religious practitioner) An Shih-kao (Ān Shìgāo) from Parthia arrived in Luoyang (雒陽, present-day Luoyang). He translated and collated a total of 176 Buddhist scriptures, including the 'Fifty Calculations Sutra'.

In the third year of Emperor Huan of Han, the eighteenth patriarch Rādhata (羅馱) arrived in Uttara Bharata (北天竺, North India) and entrusted the Dharma transmission to Jayatā (闍夜多).

In the ninth year of Emperor Huan of Han, although some subjects had studied Buddhism since the Yongping era, the emperor did not favor it. It was not until Emperor Huan that he began to sincerely believe in Buddhism, casting golden Buddha statues and Laozi statues (佛像與老子像, Buddha statues and Laozi statues) in the palace, personally setting up a canopy seat in the Zhuolong Palace (濯龍宮), and using the music of suburban sacrifices to heaven to make offerings.

During the reign of Emperor Ling of Han (玄孫 of Emperor Hongzhang):

In the third year of Emperor Ling of Han, the śramaṇa An Shih-kao from Parthia had a fellow disciple who died and became the god of Lake Gongting (共亭湖, Gòngtíng Hú, present-day Poyang Lake in Nankang). This god could control the wind direction for passing ships. When An Shih-kao arrived at the temple, the lake god said to him, 'I rule this thousand-li lake because I used to enjoy giving alms. Now I have many treasures, but because of great anger, I am now in the form of a python. I hope you can take my silk and treasures to build a pagoda for me, praying that I can be reborn in a good place.' An Shih-kao then built a temple and pagoda in Yuzhang (豫章, present-day Nanchang, Jiangxi Province). Later, the python died in the mountains, its head and tail stretching for several li (now the Da'an Temple 大安寺).

In the first year of the Xiping era of Emperor Ling of Han, the nineteenth patriarch Jayatā (闍夜多) arrived in Rājayoga (羅閱國) and entrusted the Dharma transmission to Vasubandhu (婆修槃馱).

In the third year of the Guanghe era of Emperor Ling of Han, the śramaṇa Zhu Foshuo (竺佛朔) from West India arrived in Luoyang and translated the 'Daoxing Prajna Sutra' (道行般若經). In the fifth year of the Zhongping era, the lay devotee Yan Fotiao (嚴佛調) translated the ancient version of the 'Vimalakirti Sutra' (維摩詰經), among others.

In the sixth year of the Zhongping era of Emperor Ling of Han, the eunuch Zhang Rang (張讓) falsely issued an edict in the name of Empress Dowager He, killing the General-in-Chief He Jin (何進). The Colonel of the Central Army Yuan Shao (袁紹) led troops to arrest the eunuchs, killing two thousand people. Zhang Rang drowned himself in the river.

Commentary: Calamities for Confucianism have often occurred. The earliest was Li Si (李斯) of the Qin Dynasty, who buried alive seven hundred Confucian scholars. The eunuchs of the Han Dynasty imprisoned upright officials, such as Fan Pang (范滂) and two hundred others, killing virtuous Confucian scholars throughout the land. More than a hundred court officials, including Chen Fan (陳蕃), Dou Wu (竇武), and Li Ying (李膺), and others implicated, died, and seven hundred were deposed, exiled, or imprisoned. Later, a false edict was issued to kill the minister He Jin. Yuan Shao took the opportunity to vent his anger, killing two thousand eunuchs. Although this was satisfying, gentlemen and petty men died together, and jade and stone were burned together. What benefit was there for Confucianism?

幸。大氐天有定命運有通塞。厄會之來所不容免。唐朱溫殺朝賢三十人投尸于河。亦一厄也。悲夫。如釋氏之厄三武皆此類也。

獻帝(協靈帝中子)

初平元年。二十祖槃馱。至那提國以法藏付摩拏羅。

二年。蒼梧儒生牟子因世亂。無仕官意銳志佛道。而世多非之。乃制理惑論以為勸。其辭有云。佛者覺也。猶三皇神五帝聖也(文見大藏弘明集)。

述曰。牟子不得其名。當佛道未大行之日。而能為論。援三家之事義比決優劣。以祛世惑。以御外侮。是殆大士示跡。如來之使也。

興平二年。下邳相笮融(側格切)起佛祠。課人誦經浴佛設齋。時會者五千餘人。

述曰。漢世人間建佛祠行佛事者。始見之笮氏。嘗與一儒老共觀此文。笑之曰。為士夫而使後世書為學佛。豈不恥哉。磐應之曰。學佛者豈不是為善之人乎。為士夫而使作史者指為奸佞貪酷甚至於不忠不孝者。斯可為恥。學佛為善尚何恥哉。儒老笑頷之。

建安元年。二十一祖摩拏羅。至月氏國以法藏付鶴勒那。

十四年。二十二祖鶴勒那。于月氏國以法藏付師子尊者。先是鶴勒那弟子竺大力等來雒陽。與康猛同譯興起本行經。忽于館所有白光見。大力斂容。有間曰。此我師入滅之相。大力康猛支曜康

【現代漢語翻譯】 現代漢語譯本： 幸事。大抵天有註定的命運，人有亨通和阻塞的運勢。災難來臨的時候，是無法避免的。唐朝朱溫殺死朝廷賢士三十人，把屍體扔到河裡，這也是一種災難啊。可悲啊。如同釋迦牟尼的災難，如三武滅佛，都屬於此類事件。 獻帝（協靈帝的第二個兒子） 初平元年，第二十祖槃馱（Pantha，人名），在那提國（Nadideśa）將佛法傳承給摩拏羅（Manoratha）。 初平二年，蒼梧的儒生牟子（Mouzi）因為世道混亂，沒有做官的意願，專心致力於佛道。但是世人多有非議，於是寫了《理惑論》來勸導世人。他的文章里有這樣的話：『佛』是覺悟的意思，就像三皇是神，五帝是聖一樣（文章見《大藏弘明集》）。 評述：牟子沒有辱沒他的名聲。在佛道還沒有大為盛行的時候，他能夠著書立說，引用儒、道、佛三家的事理來比較優劣，以此消除世人的疑惑，抵禦外來的侮辱。他大概是大士示現，如來的使者吧。 興平二年，下邳相笮融（Ze Rong）建造佛寺，教人誦經、浴佛、設齋，當時參加的人有五千多人。 評述：漢朝時，人間建造佛寺、舉行佛事的，是從笮融開始的。曾經和一個儒生老先生一起看這篇文章，老先生笑著說：『作為一個士大夫，卻讓後世史書把他寫成學佛之人，豈不是很可恥嗎？』我回答說：『學佛的人難道不是行善的人嗎？作為一個士大夫，卻讓史官寫成奸佞貪婪、甚至是不忠不孝的人，這才是可恥的。學佛行善有什麼可恥的呢？』儒生老先生笑著點了點頭。 建安元年，第二十一祖摩拏羅（Manoratha），在月氏國（Yuezhi）將佛法傳承給鶴勒那（Haklena）。 建安十四年，第二十二祖鶴勒那（Haklena），在月氏國（Yuezhi）將佛法傳承給師子尊者（Simha）。在此之前，鶴勒那的弟子竺大力（Zhu Dali）等人來到雒陽（Luoyang），與康猛（Kang Meng）共同翻譯《興起本行經》。忽然在住所看到白光。竺大力神色莊重，過了一會兒說：『這是我師父入滅的徵兆。』大力、康猛、支曜（Zhi Yao）、康

【English Translation】 English version: Fortunately. Generally, Heaven has fixed destiny, and people have times of prosperity and adversity. When calamities come, they cannot be avoided. Zhu Wen of the Tang Dynasty killed thirty court officials and threw their bodies into the river, which was also a calamity. Alas. Like the calamities of Shakyamuni, such as the Three Wu persecutions of Buddhism, all belong to this category. Emperor Xian (second son of Emperor Xie Ling) In the first year of Chuping (190 AD), the twentieth patriarch, Pantha (人名, personal name), in Nadideśa (那提國, country name), transmitted the Dharma to Manoratha (摩拏羅, personal name). In the second year of Chuping (191 AD), the Confucian scholar Mouzi (牟子, personal name) of Cangwu, due to the chaos of the world, had no intention of serving as an official and devoted himself to Buddhism. However, many people in the world criticized him, so he wrote 'Lihuolun' (理惑論, Treatise on Resolving Doubts) to persuade the world. His writing included the following: 'Buddha' means enlightenment, just as the Three Sovereigns are divine and the Five Emperors are sages' (the text can be found in the 'Hongmingji' (弘明集, Collection of Essays Elucidating and Propagating [Buddhism]) of the Great Treasury). Commentary: Mouzi did not disgrace his name. In the days when Buddhism was not yet widespread, he was able to write treatises, citing the affairs and principles of Confucianism, Taoism, and Buddhism to compare their merits and demerits, in order to dispel the doubts of the world and resist foreign insults. He was probably a manifestation of a great Bodhisattva, an envoy of the Tathagata. In the second year of Xingping (195 AD), Ze Rong (笮融, personal name), the Chancellor of Xiapi, built a Buddhist temple, taught people to recite scriptures, bathe the Buddha, and hold vegetarian feasts. At that time, more than five thousand people attended. Commentary: In the Han Dynasty, the construction of Buddhist temples and the performance of Buddhist affairs began with Ze Rong. I once watched this text with an old Confucian scholar, who laughed and said, 'As a scholar-official, to be written as a Buddhist by later historians, wouldn't that be shameful?' I replied, 'Are Buddhists not people who do good? As a scholar-official, to be written by historians as treacherous, greedy, and even disloyal and unfilial, that is shameful. What is shameful about learning Buddhism and doing good?' The old Confucian scholar smiled and nodded. In the first year of Jian'an (196 AD), the twenty-first patriarch, Manoratha (摩拏羅, personal name), in Yuezhi (月氏國, country name), transmitted the Dharma to Haklena (鶴勒那, personal name). In the fourteenth year of Jian'an (209 AD), the twenty-second patriarch, Haklena (鶴勒那, personal name), in Yuezhi (月氏國, country name), transmitted the Dharma to Simha (師子尊者, personal name). Before this, Haklena's disciples Zhu Dali (竺大力, personal name) and others came to Luoyang (雒陽, city name) and jointly translated the 'Xingqi Benxing Jing' (興起本行經, Sutra on the Origin of the Fundamental Conduct) with Kang Meng (康猛, personal name). Suddenly, white light was seen in the residence. Zhu Dali looked solemn and said after a while, 'This is a sign of my master's entering Nirvana.' Dali, Kang Meng, Zhi Yao (支曜, personal name), Kang

巨等。皆善方言。終漢之世譯經三百餘部。

魏(都洛陽時天下分魏吳蜀三國)

文帝(丕太祖子受漢禪)

黃初元年吳主孫權于武昌建昌樂寺。

五年。月氏國優婆塞支謙來雒陽。謙受業于支亮。亮受業于支讖。世稱天下博知無出三支。謙細長黑瘦眼白睛黃。時人語曰。支郎眼中黃。形軀雖細是智囊。后避地歸吳。拜為博士○西天沙門維祇難。同竺律炎來吳。譯經五部。

六年。陳思王曹植(文帝弟字子建)每讀佛經。輒留連嗟玩以為至道之宗極。嘗游漁山聞空中梵天之響。乃摹其聲節寫為梵唄(音敗此云讚歎)撰文制音凡六契(經音義云猶一節也)傳為后式。

明帝(睿文帝子)

太和三年。吳潘夫人于武昌建慧寶寺。

齊王(芳明帝養子)

正始二年。吳赤烏四年。康居國沙門康僧會來吳國。人初見咸驚異之。吳主曰。是漢明所夢佛神之遺風乎。乃召問之。會曰。如來遷化已逾千載。靈骨舍利神應無方。吳主曰。舍利可得當為立塔。若其無驗國有常刑。會謂其徒曰。大法廢興在此一舉。當潔齋以懇求。七日無驗展至三七日。眾且懼。忽鏗然有聲。視瓶中舍利五色。吳主自執瓶瀉銅盤中。盤即破裂。火燒錘擊一無所損。因起浮圖置建初寺。名其地曰佛陀

【現代漢語翻譯】 現代漢語譯本 巨等，都擅長各種語言。在漢朝時期，他們翻譯了三百多部佛經。

魏（都城在洛陽，當時天下分為魏、吳、蜀三國）

文帝（曹丕，太祖曹操的兒子，接受漢朝的禪讓）

黃初元年，吳主孫權在武昌建造了昌樂寺。

黃初五年，月氏國（Yuezhi，古代中亞的一個國家）的優婆塞（Upasaka，在家男居士）支謙（Zhi Qian）來到洛陽。支謙師從支亮（Zhi Liang），支亮師從支讖（Zhi Chen）。當時人們稱讚說，天下學識淵博無人能超過『三支』。支謙身材細長，面板黝黑，眼白髮黃。當時的人說：『支郎眼中黃，形軀雖細是智囊。』後來爲了躲避戰亂回到吳國，被拜為博士。西天（指印度）的沙門（Sramana，出家求道者）維祇難（Vighna）和竺律炎（Dharmadeva）一起來到吳國，翻譯了五部佛經。

黃初六年，陳思王曹植（Cao Zhi，文帝的弟弟，字子建）每次讀佛經，總是流連忘返，感嘆佛經是至高無上的道理的根本。曾經遊覽漁山時，聽到空中傳來梵天（Brahma，佛教中的天神）的聲音，於是模仿其聲調，寫成梵唄（Brahma-ghosha，讚歎佛的歌聲），撰寫歌詞，製作音律，共六契（指六個樂章）。流傳下來成為後世的典範。

明帝（曹睿，文帝的兒子）

太和三年，吳國的潘夫人在武昌建造了慧寶寺。

齊王（曹芳，明帝的養子）

正始二年，吳國赤烏四年，康居國（Kangju，古代中亞的一個國家）的沙門康僧會（Kang Senghui）來到吳國。人們最初見到他都感到驚訝。吳主（孫權）說：『這難道是漢明帝（漢明帝，東漢的皇帝）夢中所見的佛神遺留下來的風範嗎？』於是召見並詢問他。康僧會說：『如來（Tathagata，佛的稱號之一）涅槃（Nirvana，佛教中的寂滅境界）已經超過千年，靈骨舍利（Sarira，佛的遺骨）的神奇感應不可思議。』吳主說：『如果能得到舍利，我就為他建造佛塔。如果不能應驗，國家有常刑。』康僧會對他的弟子們說：『佛法的興衰在此一舉，應當齋戒沐浴，虔誠祈求。』七天沒有應驗，延至二十一天。大家都感到害怕。忽然聽到鏗鏘一聲，看到瓶中的舍利發出五彩光芒。吳主親自拿著瓶子，將舍利倒入銅盤中，銅盤立刻破裂。用火燒，用錘子敲打，舍利都毫髮無損。於是建造佛塔，安置在建初寺（Jianchu Temple）。並將這個地方命名為佛陀（Buddha，覺悟者）。

【English Translation】 English version Ju and others were all proficient in various languages. During the Han dynasty, they translated more than three hundred Buddhist scriptures.

Wei (The capital was in Luoyang, and the empire was divided into the three kingdoms of Wei, Wu, and Shu at that time)

Emperor Wen (Cao Pi, son of Emperor Taizu, received the abdication from the Han dynasty)

In the first year of Huangchu, Sun Quan, the ruler of Wu, built Chang Le Temple in Wuchang.

In the fifth year of Huangchu, the Upasaka (layman) Zhi Qian from Yuezhi (an ancient Central Asian country) came to Luoyang. Zhi Qian studied under Zhi Liang, who studied under Zhi Chen. People at the time praised that no one in the world surpassed the 'Three Zhis' in terms of knowledge. Zhi Qian was slender, dark-skinned, and had yellow irises. People at the time said: 'Zhi Lang's eyes are yellow, though his body is small, he is a treasure trove of wisdom.' Later, to escape the war, he returned to Wu and was appointed as a scholar. The Sramana (ascetic) Vighna from the Western Heaven (India) came to Wu with Dharmadeva and translated five Buddhist scriptures.

In the sixth year of Huangchu, Prince Chensi, Cao Zhi (Cao Zhi, Emperor Wen's younger brother, styled Zijian), always lingered and admired Buddhist scriptures whenever he read them, considering them the foundation of the supreme truth. Once, while visiting Yushan, he heard the sound of Brahma (a deity in Buddhism) in the air. He imitated the melody and wrote Brahma-ghosha (songs praising the Buddha), composing lyrics and creating melodies, totaling six sections (referring to six movements). It was passed down as a model for later generations.

Emperor Ming (Cao Rui, Emperor Wen's son)

In the third year of Taihe, Lady Pan of Wu built Hui Bao Temple in Wuchang.

King Qi (Cao Fang, Emperor Ming's adopted son)

In the second year of Zhengshi, the fourth year of Chiwu in Wu, the Sramana Kang Senghui from Kangju (an ancient Central Asian country) came to the Wu kingdom. People were initially surprised to see him. The ruler of Wu (Sun Quan) said: 'Could this be the demeanor left behind by the Buddha that Emperor Ming of Han (Emperor Ming of the Eastern Han Dynasty) dreamed of?' So he summoned and questioned him. Kang Senghui said: 'The Tathagata (one of the Buddha's titles) has passed into Nirvana (the state of enlightenment) for over a thousand years, and the miraculous responses of the sacred relics (Sarira, Buddha's remains) are inconceivable.' The ruler of Wu said: 'If I can obtain the relics, I will build a pagoda for them. If it cannot be verified, the country has its laws.' Kang Senghui said to his disciples: 'The rise and fall of the Dharma depends on this. We should fast and bathe, and pray sincerely.' After seven days without any response, it was extended to twenty-one days. Everyone was afraid. Suddenly, there was a clanging sound, and the relics in the bottle emitted five-colored light. The ruler of Wu personally held the bottle and poured the relics into a copper plate, and the copper plate immediately shattered. Burning it with fire and hammering it with a hammer did not damage the relics at all. So he built a pagoda and placed it in Jianchu Temple. And named this place Buddha (the enlightened one).'

里。

三年。吳尚書令闞澤。舍宅為德潤寺(在四明慈溪縣。今名普濟。澤字德潤。故名)吳主問曰。孔子教化世俗。老莊放蕩山林。何事佛為。澤對曰。孔老法天制用不敢違天。諸天奉行佛教不敢違佛。以此言之實非比對。吳主曰。佛教入中國何緣不及東方。澤曰。永明十四年。五嶽道士褚善信費叔才等與西僧角法。費叔才自感而死。至今百七十年。離亂歲深方至於此。

述曰。三國之時各務戰守。而於此道未之能弘。然吳之君臣稍有知者。故建寺譯經奉舍利。論佛教班班可見。魏之境獨陳思王能知之。蜀則蔑聞。意戰國遐阻未便能至耳。

嘉平二年。中天竺三藏曇摩迦羅。至洛陽譯僧祇戒。立大僧羯磨受戒。先是比丘出家。特剪髮而已。未有律儀。凡齋懺法事如祠祀狀。及迦羅至始出戒本。遂為日用。

四年。中天竺沙門康僧鎧。至洛陽譯無量壽經。

高貴鄉公(髦文帝孫)

正元元年。漢魏以來二眾唯受三歸。大僧沙彌曾無區別。曇摩迦羅乃上書乞行受戒法。與安息國沙門曇諦同在洛。出曇無德部四分戒本。十人受戒羯磨法。沙門朱士行為受戒之始(迦羅此云法時。曇無德此云法正。今資持律宗用法正。為四分部主。尊為始祖。法時至此土傳四分行十人受戒法為二祖。至

【現代漢語翻譯】 現代漢語譯本 三年。吳國尚書令闞澤，捨棄自己的住宅作為德潤寺（在四明慈溪縣，現在叫做普濟寺，因為闞澤字德潤，所以命名為德潤寺）。吳主問道：『孔子教化世俗，老子和莊子放蕩于山林，佛教又是爲了什麼呢？』闞澤回答說：『孔子和老子的法則傚法天道而制定應用，不敢違背天道。諸天神都奉行佛教，不敢違背佛。以此來說，實在不能相提並論。』吳主說：『佛教傳入中國，為什麼沒有傳到東方呢？』闞澤說：『永明十四年，五嶽的道士褚善信、費叔才等人與西方的僧人辯論佛法，費叔才自己感到羞愧而死。至今一百七十年，經過長期的離亂歲月才傳到這裡。』 述曰：三國時期，各國都致力於戰爭和防守，因此對於佛法未能弘揚。然而吳國的君臣稍微有些瞭解佛法，所以建造寺廟、翻譯佛經、供奉舍利，關於佛教的論述也清晰可見。魏國境內只有陳思王能夠了解佛法。蜀國則幾乎沒有聽說過。想來是因為戰國時期交通阻隔，未能方便到達。 嘉平二年，中天竺（Central India）的三藏（Tripitaka master）曇摩迦羅（Dharmakala）到達洛陽，翻譯《僧祇戒》（僧團所用的戒律），建立了大僧羯磨（Karma，佛教儀式）受戒的制度。在此之前，比丘（Bhikkhu，佛教出家男眾）出家，只是剪掉頭髮而已，沒有律儀。所有的齋戒懺悔法事都像祭祀一樣。等到曇摩迦羅到達后，才開始出現戒本，於是成爲了日常所用。 嘉平四年，中天竺的沙門（Sramana，出家修行者）康僧鎧（Kang Senghai）到達洛陽，翻譯《無量壽經》（Amitabha Sutra）。 高貴鄉公（Gao Guixianggong）（髦，文帝孫） 正元元年，漢魏以來，出家二眾（比丘和比丘尼）只受三歸（皈依佛、法、僧）。大僧（比丘）和沙彌（Sramanera，佛教出家男眾）沒有區別。曇摩迦羅於是上書請求推行受戒法，與安息國（Parthia）的沙門曇諦（Dharmasatya）一同在洛陽，翻譯出曇無德部（Dharmaguptaka）的《四分戒本》（Four-part Vinaya）。用十人受戒的羯磨法。沙門朱士行（Zhu Shixing）是受戒的開始（曇摩迦羅，這裡翻譯為法時（Dharmakala）。曇無德，這裡翻譯為法正（Dharmaguptaka）。現在資持律宗（Zi Chi school of Vinaya）用法正作為四分部的部主，尊為始祖。法時來到此土，傳授四分律的十人受戒法，作為二祖。至

【English Translation】 English version The third year. Kan Ze, the Shangshu Ling (Minister of the Secretariat) of Wu, donated his residence to become Derun Temple (located in Cixi County, Siming. Now named Puji Temple. Ze's courtesy name was Derun, hence the name). The ruler of Wu asked: 'Confucius taught and transformed the world, while Laozi and Zhuangzi indulged in the mountains and forests. What is the purpose of Buddhism?' Ze replied: 'The laws of Confucius and Laozi follow Heaven in their creation and application, daring not to violate Heaven. All the devas (gods) uphold Buddhism, daring not to violate the Buddha. In this regard, they are truly incomparable.' The ruler of Wu said: 'Buddhism entered China, why did it not reach the East?' Ze said: 'In the fourteenth year of Yongming, the Daoists Chu Shanxin and Fei Shucai of the Five Mountains debated the Dharma with Western monks. Fei Shucai felt ashamed and died. It has been one hundred and seventy years since then, and after a long period of turmoil, it has finally arrived here.' Commentary: During the Three Kingdoms period, each state was focused on warfare and defense, and thus this Dharma could not be propagated. However, the rulers and ministers of Wu had some understanding of the Dharma, so they built temples, translated scriptures, and venerated sarira (relics). Discussions about Buddhism are clearly visible. Within the territory of Wei, only Chen Siwang (Prince of Chen, Cao Zhi) was able to understand it. In Shu, there was hardly any mention of it. It is thought that due to the remoteness and isolation during the Warring States period, it was not easy to reach. The second year of Jiaping. The Tripitaka master Dharmakala from Central India arrived in Luoyang and translated the Sanghika Vinaya (rules for the Sangha). He established the Karma (Buddhist ritual) for the ordination of the great Sangha. Before this, when a Bhikkhu (Buddhist monk) renounced the world, he would simply cut his hair, without any precepts. All the fasting and repentance ceremonies were like sacrifices. It was not until Dharmakala arrived that the Vinaya texts began to appear, and thus became part of daily practice. The fourth year of Jiaping. The Sramana Kang Senghai from Central India arrived in Luoyang and translated the Amitabha Sutra (Infinite Life Sutra). Gao Guixianggong (Mao, grandson of Emperor Wen) The first year of Zhengyuan. Since the Han and Wei dynasties, the two assemblies (Bhikkhus and Bhikkhunis) only received the Three Refuges (Buddha, Dharma, Sangha). There was no distinction between the great Sangha (Bhikkhus) and Sramaneras (novice monks). Dharmakala then submitted a memorial requesting the implementation of the ordination method. Together with the Sramana Dharmasatya from Parthia, they translated the Four-part Vinaya (Dharmaguptaka Vinaya) in Luoyang. They used the Karma method of ordination for ten people. The Sramana Zhu Shixing was the first to receive ordination (Dharmakala is translated here as 'Fa Shi' (Time of Dharma). Dharmaguptaka is translated here as 'Fa Zheng' (Righteous Dharma). Now, the Zi Chi school of Vinaya uses Fa Zheng as the head of the Dharmaguptaka school, honoring him as the first ancestor. Fa Shi came to this land and transmitted the ten-person ordination method of the Four-part Vinaya, as the second ancestor. To

南山廣述疏鈔行於世為九祖)。

甘露元年。天竺沙門白延。至洛陽譯無量清凈平等覺經等六部。無畏三藏。至交州譯法華三昧經○吳主孫皓不敬佛法毀廢寺宇。詰康僧會曰。佛言善惡報應可得聞乎。會曰。明主以孝道治天下。則赤烏翔老人見(漢書。南極老人星見則治安)以仁德育萬物。則醴泉涌嘉禾生。善既有徴惡亦如之。他日宿衛治圃得金像。皓使置穢處灌以不潔。俄得腫疾。占者云。坐犯大神。皓悟迎像供事。請會說法禮拜悔罪。受五戒疾獲愈。奉會為師。復營立塔寺。

四年。二十三祖師子尊者。游化至罽賓國。有外道詐為僧形。以幻術入王宮奸犯妃后。王怒曰。吾信事三寶。而沙門何多辱我。即毀寺害僧。自秉劍至尊者所斬師。白乳涌高數尺。王臂尋墮。七日暴死(自迦葉始祖至師子事蹟之詳。備在西上二十四祖紀)。

五年。穎川朱士行(時存俗姓)講道行般若經(講經之始)每嘆譯理未周。乃發跡長安。至於闐國(沙門西遊之始)得梵本般若。國禁不傳東土。士行請驗以火無損。王信異乃許其傳。士行即寄經東歸。因名放光般若。

佛祖統紀第三十五卷(終)

定王(瑜匡王子)

三年九月十四日。老子生於楚陳郡苦縣厲鄉曲仁里(苦音厲音賴)。姓李氏。名

{ "translations": [ '南山廣述疏鈔行於世為九祖（南山律宗的廣述疏鈔流傳於世，南山律師被尊為律宗第九祖）。', '', '甘露元年（公元265年）。天竺沙門（來自印度的僧人）白延，到達洛陽，翻譯了《無量清凈平等覺經》等六部經典。無畏三藏（一位精通佛經三藏的僧人），到達交州，翻譯了《法華三昧經》。吳主孫皓（三國時期吳國的君主）不敬佛法，毀壞寺廟。他質問康僧會（一位精通佛法的僧人）說：「佛說善惡有報應，這可信嗎？」康僧會回答說：「英明的君主以孝道治理天下，那麼赤烏（一種祥瑞的鳥）就會出現，老人星（象徵安定的星）就會顯現（出自《漢書》，南極老人星出現則天下安定）；以仁德養育萬物，那麼醴泉（甘甜的泉水）就會涌出，嘉禾（優良的稻穀）就會生長。善有徵兆，惡也是如此。」有一天，負責宮廷宿衛的人在整理菜園時，挖到了一尊金像。孫皓讓人把金像放在污穢的地方，並用不潔之物澆灌。不久，孫皓得了腫脹的疾病。占卜的人說，這是因為觸犯了神靈。孫皓醒悟，迎接金像供奉，請康僧會說法，禮拜懺悔罪過，接受了五戒，疾病很快痊癒。孫皓尊奉康僧會為老師，重新修建塔寺。', '', '四年（公元268年）。第二十三祖師子尊者（禪宗的第二十三代祖師），遊歷教化到了罽賓國（古代中亞的一個國家）。有外道（佛教以外的宗教）假扮成僧人的樣子，用幻術進入王宮，姦污妃子。國王憤怒地說：「我信奉三寶（佛、法、僧），而僧人卻如此侮辱我！」於是國王毀壞寺廟，殺害僧人。國王親自持劍要殺害師子尊者，尊者被斬首后，流出白色的乳汁，高達數尺。國王的手臂隨即掉落，七天後暴斃（從迦葉始祖到師子尊者的事蹟詳情，都記載在西上的《二十四祖紀》中）。', '', '五年（公元269年）。穎川（地名）的朱士行（當時還保留俗家的姓氏）講解《般若經》（講解佛經的開始），常常嘆息翻譯的義理不夠完善。於是從長安出發，到達于闐國（古代西域的一個國家）（中國僧人西行求法的開始）。在那裡得到了梵文的《般若經》。于闐國禁止將此經傳到東土。朱士行請求用火來驗證，經書沒有損壞。國王相信這是神異，才允許他傳經。朱士行立即將經書寄回東方，因此這部經被命名為《放光般若》。', '', '《佛祖統紀》第三十五卷（完）', '', '定王（瑜匡的兒子）', '', '三年九月十四日。老子出生于楚國陳郡苦縣厲鄉曲仁里（苦，音lì；厲，音lài）。姓李，名耳。' ], "english_translations": [ 'Nanshan Guangshu Shuchao is passed down in the world as the Ninth Ancestor (Nanshan\'s Guangshu Shuchao of the Nanshan Vinaya School is circulated in the world, and Lawyer Nanshan is revered as the Ninth Ancestor of the Vinaya School).', '', 'In the first year of Ganlu (265 AD), the Indian Shramana (monk from India) Bai Yan arrived in Luoyang and translated six scriptures, including the Immeasurable Pure and Equal Enlightenment Sutra. The fearless Tripitaka (a monk proficient in the three baskets of Buddhist scriptures) arrived in Jiaozhou and translated the Lotus Samadhi Sutra. Sun Hao, the ruler of Wu (ruler of the Wu Kingdom during the Three Kingdoms period), did not respect Buddhism and destroyed temples. He questioned Kang Senghui (a monk proficient in Buddhism), saying, \'Does the Buddha say that good and evil are rewarded? Is this credible?\' Kang Senghui replied, \'An enlightened ruler governs the world with filial piety, then the red crow (an auspicious bird) will appear, and the Canopus star (a star symbolizing stability) will manifest (from the Book of Han, the appearance of the Canopus star in the south indicates peace and stability); nurturing all things with benevolence, then sweet springs will gush forth, and auspicious grains will grow. Goodness has omens, and so does evil.\' One day, a palace guard, while tending the garden, unearthed a golden statue. Sun Hao had the statue placed in a filthy place and poured unclean things on it. Soon after, Sun Hao developed a swelling disease. Diviners said that it was because he had offended the gods. Sun Hao realized his mistake, welcomed the statue for worship, asked Kang Senghui to preach the Dharma, prostrated and repented of his sins, and received the five precepts. His illness quickly healed. Sun Hao revered Kang Senghui as his teacher and rebuilt pagodas and temples.', '', 'In the fourth year (268 AD), the Twenty-third Patriarch, Venerable Simha (the twenty-third patriarch of the Chan School), traveled and taught in the Kingdom of Kashmir (an ancient country in Central Asia). A heretic (a religion other than Buddhism) disguised himself as a monk, entered the royal palace using illusions, and violated the concubines. The king angrily said, \'I believe in the Three Jewels (Buddha, Dharma, Sangha), yet the monks insult me so much!\' So the king destroyed temples and killed monks. The king personally held a sword to kill Venerable Simha. After the Venerable\'s head was severed, white milk flowed out, several feet high. The king\'s arm immediately fell off, and he died violently seven days later (details of the deeds from the First Patriarch Kashyapa to Venerable Simha are recorded in the Chronicle of the Twenty-four Patriarchs in the West).', '', 'In the fifth year (269 AD), Zhu Shixing of Yingchuan (place name) (who still retained his secular surname at the time) lectured on the Prajna Sutra (the beginning of lecturing on Buddhist scriptures), often lamenting that the translated meaning was not complete enough. So he set out from Chang\'an and arrived in the Kingdom of Khotan (an ancient country in the Western Regions) (the beginning of Chinese monks seeking the Dharma in the West). There, he obtained the Sanskrit Prajna Sutra. The Kingdom of Khotan forbade the transmission of this sutra to the East. Zhu Shixing requested to verify it with fire, and the sutra was not damaged. The king believed it was miraculous and allowed him to transmit the sutra. Zhu Shixing immediately sent the sutra back to the East, and therefore this sutra was named the Fangguang Prajna (Radiant Light Prajna Sutra).', '', 'A Comprehensive Record of the Buddhas and Patriarchs, Volume 35 (End)', '', 'King Ding (son of Yu Kuang)', '', 'On the fourteenth day of the ninth month of the third year, Lao Tzu was born in Quren Village, Lixiang Township, Ku County, Chen Commandery, in the State of Chu (Ku, pronounced lì; Li, pronounced lài). His surname was Li, and his given name was Er.' ] }

耳。字伯陽。謚曰聃(他甘反。耳漫無輪故號曰聃)在母胎八十一年。剖左脅而生。生即皓然故號老子。生於李樹下故姓李。黃色美眉。長耳大目。鼻有雙柱。耳有三門(史記及神仙傳)。老子內傳。老子先天而生。在伏羲時號郁華子。在軒轅時號廣成子。至周文武凡為十二帝師。漢劉向列仙傳。晉皇甫謐高士傳。皆生於商末。唐尹文操聖紀。老子于太清境托孕于玄妙玉女。在母胎八十一年。商高宗九年降生。四十三年乘白鹿登庭檜飛昇(檜今在亳州太清宮)。商紂二十一年降於岐山。世本曰。在商為守藏史。在周為柱下史(周文王為西伯尚服事商。故守藏時未稱為周)。昭王二十三年。老子駕青牛薄板車。西度函谷關。授關令尹子道德經。二十五年復降於蜀李太官家。二十七年與尹子會於成都青羊之肆。往西域化胡畢於于闐昇天(內傳所引。降生不一。附見於此)。

簡王(夷定王子)

四年。老子為周守藏史(三皇五帝之書藏之於室故曰藏)。

十三年。老子為周柱下史(柱下史官所立之處。記言記事常在君前)。

○王子喬者。靈王太子晉也。好吹笙作鳳皇嗚。道士浮丘公接上嵩山三十年。謂桓良曰。告我家。七月七日待我緱氏山。果乘白鶴舉手謝時人而去。

二十一年十月庚

【現代漢語翻譯】 現代漢語譯本： 耳，字伯陽，謚號為聃（dān）（因為耳朵邊緣不完整，所以號為聃）。在母親的胎中待了八十一年，從母親的左脅剖開而生。出生時就顯得非常明亮，所以號為老子。因為生於李樹下，所以姓李。他有黃色的美麗眉毛，長長的耳朵，大大的眼睛，鼻子上長有雙柱，耳朵上有三個孔（這些記載見於《史記》和《神仙傳》）。《老子內傳》記載，老子是先天而生的，在伏羲氏時號為郁華子，在軒轅氏時號為廣成子。到了周文王、武王時期，曾經擔任過十二位帝王的老師。《漢劉向列仙傳》和《晉皇甫謐高士傳》都記載老子生於商朝末年。《唐尹文操聖紀》記載，老子在太清境托孕于玄妙玉女，在母親的胎中待了八十一年，商高宗九年降生，四十三年後乘坐白鹿從庭檜飛昇（庭檜現在位於亳州太清宮）。商紂王二十一年降生於岐山。《世本》記載，老子在商朝擔任守藏史，在周朝擔任柱下史（周文王作為西伯時仍然服侍商朝，所以在守藏時還未被稱為周）。周昭王二十三年，老子駕著青牛拉的薄板車，向西經過函谷關，將《道德經》傳授給關令尹喜。二十五年再次降生於蜀地李太官家。二十七年與尹喜在成都青羊肆相會，之後前往西域教化胡人，最終在於闐昇天（以上是《內傳》所引用的，關於老子降生的說法不一，附在這裡供參考）。

周簡王（夷定王之子）

四年，老子擔任周朝的守藏史（三皇五帝的書籍都藏在特定的房間里，所以稱為守藏）。

十三年，老子擔任周朝的柱下史（柱下史所站立的地方，是記錄言語和事件，經常在君王面前）。

王子喬，是周靈王的太子晉。喜歡吹笙，能吹出鳳凰鳴叫的聲音。道士浮丘公將他接到嵩山，三十年後，王子喬對桓良說：『告訴我的家人，七月七日在緱氏山等我。』果然乘坐白鶴，舉手向世人告別而去。

二十一年十月庚

【English Translation】 English version: 'Er', styled Boyang, posthumously named Dan (his ears lacked complete rims, hence the name Dan). He stayed in his mother's womb for eighty-one years, born from her left side. He appeared radiant at birth, hence the name Laozi (Old Master). Because he was born under a plum tree (Li), he was surnamed Li. He had yellow, beautiful eyebrows, long ears, and large eyes. His nose had double pillars, and his ears had three gates (as recorded in 'Records of the Grand Historian' and 'Biographies of Immortals'). The 'Inner Biography of Laozi' states that Laozi was born innately. During the time of Fuxi, he was known as Yuhua Zi; during the time of Xuanyuan, he was known as Guangcheng Zi. During the reigns of King Wen and King Wu of Zhou, he served as the teacher of twelve emperors. 'Biographies of Immortals' by Liu Xiang of the Han Dynasty and 'Biographies of Lofty Men' by Huangfu Mi of the Jin Dynasty both state that he was born at the end of the Shang Dynasty. 'Sacred Records' by Yin Wencao of the Tang Dynasty states that Laozi conceived in the Taiqing Realm through the Mysterious Jade Maiden, stayed in his mother's womb for eighty-one years, and was born in the ninth year of the reign of Gaozong of Shang. Forty-three years later, he ascended on a white deer from the courtyard juniper (which is now located in the Taiqing Palace in Bozhou). In the twenty-first year of the reign of King Zhou of Shang, he descended upon Mount Qi. 'Shiben' states that he served as the Keeper of Records in Shang and as the Historian under the Pillars in Zhou (King Wen of Zhou, as the Earl of the West, still served the Shang Dynasty, so he was not yet referred to as Zhou when he was the Keeper of Records). In the twenty-third year of King Zhao of Zhou, Laozi rode a blue ox pulling a simple cart, passed westward through the Hangu Pass, and imparted the 'Dao De Jing' to Yin Xi, the Guardian of the Pass. In the twenty-fifth year, he descended again to the home of Li Taiguan in Shu. In the twenty-seventh year, he met with Yin Xi at the Qingyang Market in Chengdu, then went to the Western Regions to transform the barbarians, and finally ascended to heaven in Khotan (these are excerpts from the 'Inner Biography'; the accounts of Laozi's birth vary, and are included here for reference).

King Jian of Zhou (son of King Yi Ding)

In the fourth year, Laozi served as the Keeper of Records for the Zhou Dynasty (the books of the Three Sovereigns and Five Emperors were stored in a special room, hence the term 'Keeper of Records').

In the thirteenth year, Laozi served as the Historian under the Pillars for the Zhou Dynasty (the place where the Historian under the Pillars stood was where words and events were recorded, often in front of the ruler).

Prince Qiao was Jin, the crown prince of King Ling of Zhou. He loved to play the sheng (a type of Chinese mouth organ), producing sounds like the cry of a phoenix. The Daoist Fuqiugong took him to Mount Song. Thirty years later, Prince Qiao said to Huan Liang, 'Tell my family to wait for me on the seventh day of the seventh month at Mount Goushi.' Indeed, he rode a white crane, waved goodbye to the people, and departed.

Twenty-first year, tenth month, Geng

子(魯襄公二十二年)孔子生於魯陬邑。父叔梁紇(下沒反)母顏氏。禱尼丘而生。首上圩頂故名丘(尼丘魯山名。圩音烏。中氐四旁高)。字仲尼。長九尺六寸(史記)。

史記(孔子世家)商帝乙子。微子始封于宋。十三世孔防叔徙居於魯。防叔子伯夏。伯夏子叔梁紇。是生孔子。闕里記云。誕生之夕。二龍繞室。五老降庭。顏氏之房聞鈞天之樂。月角日準河目海口。眉有十二采。目有六十四理。

景王(貴靈王子)

十年孔子朝周(時十七歲)。問禮于老子。訪樂於萇弘。自周反魯(周音長。周大夫)。

考異曰。老子聖蹟出有入無。固難以內傳實錄諸文定於一。然孔子問禮老聃。老子之子宗為魏將。此司馬史記所錄。尤可為同時之證。不必遠取前古數數降生也。

敬王(丐悼王子)

元年老子西入函谷關。關令尹喜見紫雲西邁。知有道人當度。迎設禮。老子爲著道德經五千言與尹子。西之流沙。莫知所終。尹喜著書九篇號關令子。

考異曰。史記老子傳注引神仙傳云。老子與尹喜俱之流沙。今刊行列仙傳乃云。俱之流沙化胡。蓋是道士傢俬增化胡兩字。欲以成化胡成佛之證耳。謬哉。

十九年孔子為中都宰。為養生送死之節。長幼異食。強弱異任。一年而

【現代漢語翻譯】 現代漢語譯本 魯襄公二十二年，孔子出生于魯國的陬邑。他的父親是叔梁紇（Shu Liang He），母親是顏氏（Yan Shi）。他們曾在尼丘山（Ni Qiu，魯地的山名）祈禱，然後生下了孔子。因為孔子的頭頂是中間低四周高的形狀，所以取名為丘。他的字是仲尼（Zhong Ni）。身高九尺六寸（根據《史記》記載）。

《史記·孔子世家》記載，孔子是商朝帝乙（Di Yi）的後代。微子（Wei Zi）最初被封在宋國。十三世后，孔防叔（Kong Fang Shu）遷居到魯國。孔防叔的兒子是伯夏（Bo Xia），伯夏的兒子是叔梁紇。叔梁紇生下了孔子。《闕里記》記載，孔子出生的晚上，有兩條龍環繞著房間，五位老人降臨在庭院裡。顏氏的房間里聽到了鈞天（Jun Tian）的音樂。孔子的額頭像月角一樣突出，鼻子像日準一樣端正，眼睛像河一樣深邃，嘴巴像海一樣寬闊，眉毛有十二種顏色，眼睛有六十四道紋理。

景王（King Jing，貴靈王之子）

十年，孔子朝見周王（當時十七歲）。向老子（Lao Zi）請教禮儀，向萇弘（Chang Hong）請教音樂。從周返回魯國（萇弘是周朝的大夫）。

考異：關於老子的事蹟，有些記載說他出世后又消失了，很難用內傳和實錄等文獻來確定。但是，孔子向老聃（Lao Dan，老子的別稱）請教禮儀，老子的兒子宗（Zong）後來成為魏國的將領，這些都是司馬遷（Sima Qian）在《史記》中記載的，可以作為同時代的證據。不必從古代尋找多次降生的說法。

敬王（King Jing，丐悼王之子）

元年，老子向西進入函谷關（Han Gu Pass）。函谷關的關令尹喜（Yin Xi）看到紫色的雲彩向西飄去，知道有得道之人要經過，於是迎接並以禮相待。老子為尹喜寫下了五千字的《道德經》（Dao De Jing），然後向西去往流沙（Liu Sha），沒有人知道他的最終去向。尹喜寫了九篇文章，名為《關令子》（Guan Ling Zi）。

考異：《史記·老子傳》的註釋引用《神仙傳》（Shen Xian Zhuan）說，老子和尹喜一同前往流沙。現在刊印的《列仙傳》（Lie Xian Zhuan）卻說，他們一同前往流沙，然後化胡。這大概是道士們私自增加了『化胡』兩個字，想要以此來證明老子化胡成佛的說法。這是錯誤的。

十九年，孔子擔任中都（Zhong Du）的宰。他制定了供養老人和安葬死者的禮節，年長的和年幼的食物不同，強壯的和體弱的承擔的責任不同。一年後，

【English Translation】 English version In the twenty-second year of Duke Xiang of Lu, Confucius was born in Zouyi of Lu. His father was Shu Liang He, and his mother was Yan Shi. They prayed at Ni Qiu (a mountain in Lu), and then he was born. Because the top of Confucius's head was low in the middle and high on all sides, he was named Qiu. His courtesy name was Zhong Ni. He was nine feet six inches tall (according to the 'Records of the Grand Historian').

The 'Records of the Grand Historian' (The Family of Confucius) states that Confucius was a descendant of Emperor Yi of the Shang Dynasty. Wei Zi was initially enfeoffed in the State of Song. After thirteen generations, Kong Fang Shu moved to the State of Lu. Kong Fang Shu's son was Bo Xia, and Bo Xia's son was Shu Liang He. Shu Liang He gave birth to Confucius. The 'Records of Que Li' says that on the night of Confucius's birth, two dragons circled the room, and five elders descended into the courtyard. The room of Yan Shi heard the music of Jun Tian. Confucius's forehead protruded like a crescent moon, his nose was as straight as a plumb line, his eyes were as deep as rivers, his mouth was as wide as the sea, his eyebrows had twelve colors, and his eyes had sixty-four lines.

King Jing (son of King Guiling)

In the tenth year, Confucius paid homage to the King of Zhou (at the age of seventeen). He asked Lao Zi about rituals and Chang Hong about music. He returned to Lu from Zhou (Chang Hong was a minister of Zhou).

Critical Examination: The traces of Lao Zi's life are said to appear and disappear, making it difficult to determine with certainty based on internal biographies and factual records. However, Confucius asking Lao Dan (another name for Lao Zi) about rituals, and Lao Zi's son, Zong, later becoming a general of the State of Wei, are recorded by Sima Qian in the 'Records of the Grand Historian,' and can be taken as evidence from the same era. There is no need to seek out multiple births from ancient times.

King Jing (son of King Gaidao)

In the first year, Lao Zi went west into Han Gu Pass. Yin Xi, the gatekeeper of Han Gu Pass, saw purple clouds moving westward and knew that a person of Tao was about to pass through, so he welcomed him with courtesy. Lao Zi wrote the 'Dao De Jing' of five thousand words for Yin Xi, and then went west to Liu Sha, and no one knew his final destination. Yin Xi wrote nine articles, titled 'Guan Ling Zi'.

Critical Examination: The commentary on the 'Biography of Lao Zi' in the 'Records of the Grand Historian' quotes the 'Biographies of Immortals' saying that Lao Zi and Yin Xi went to Liu Sha together. However, the currently printed 'Collected Biographies of Immortals' says that they went to Liu Sha together and then transformed the barbarians. This is probably because Taoists privately added the words 'transformed the barbarians' in order to prove the claim that Lao Zi transformed the barbarians into Buddha. This is wrong.

In the nineteenth year, Confucius served as the magistrate of Zhong Du. He established rituals for supporting the elderly and burying the dead, with different foods for the old and young, and different responsibilities for the strong and weak. After one year,

四方諸侯則焉。定公曰。以此法治魯何如。子曰雖天下可也。

二十一年孔子為司空。立五土之性而物各得其所生之宜。

二十二年定公與齊景公會於夾谷。孔子攝相事。齊歸所侵鄆汶陽龜陰之田以謝過○孔子為大司𡨥。七日而誅少正卯(大夫之亂政者)。隳三都之城(郈費成)。強公室弱私家。尊君卑臣。政化盛行。三月大治粥羔豚者弗飾賈(粥鬻同賈價同)。男女別於涂。道不拾遺。四方之客至乎邑者不求有司。定公受齊女樂。三日不聽政。郊不致膰俎(音煩祭肉)。孔子遂行適衛。

二十三年孔子自衛適陳過匡。匡人以孔子狀貌類陽虎詢焉。適宋與弟子習禮大樹下。司馬桓魋欲害之拔其樹。

三十二年孔子至陳。

三十五年楚攻陳。孔子在陳絕糧。從者病莫能興。復去陳反衛。

三十六年孔子自衛反魯。然後樂正雅頌各得其所。乃刪詩。定書。系周易。作春秋。七十子之疇。會集夫子所言。以為論語。

三十九年(哀公十四年)魯哀公西狩獲麟(仁獸一角)。孔子傷麟之出非其時。遂絕筆于春秋。

四十一年四月己丑(哀公十六年)孔子卒。孔子蚤作負手曳杖消搖于門歌曰。泰山其頹乎。樑木其壞乎。哲人其萎乎。子貢聞之曰。夫子殆將病也趨而入。夫子曰

【現代漢語翻譯】 現代漢語譯本 四方諸侯都來朝見。定公問：『用這種方法治理魯國怎麼樣？』孔子說：『即使治理天下也可以。』

（魯）定公二十一年，孔子擔任司空，確立了五種土壤的性質，使萬物各自得到適合生長的環境。

（魯）定公二十二年，定公與齊景公在夾谷會面。孔子代理相禮之事。齊國歸還侵佔的鄆（Yùn）、汶（Wèn）、陽（Yáng）龜（Guī）、陰（Yīn）的田地，以謝罪過。孔子擔任大司寇，七天就誅殺了少正卯（Shào Zhèng Mǎo）（擾亂政事的大夫）。拆毀了郈（Hòu）、費（Fèi）、成（Chéng）三都的城墻，強大了公室，削弱了私家，尊崇君主，貶低臣子，政治教化盛行。三個月后，即使是賣粥和羔羊、豬肉的人，也不敢虛擡價格（粥和鬻同義，賈和價同義）。男女在路上也分開行走，路不拾遺。四方的客人來到都城，也不需要向有關部門求助。定公接受了齊國送來的女樂，三天不聽政事，祭祀時也不把祭肉分給大臣。孔子於是離開魯國，前往衛國。

（魯）定公二十三年，孔子從衛國前往陳國，路過匡（Kuāng）地。匡地的人因為孔子的相貌像陽虎（Yáng Hǔ），便圍困了他。孔子到了宋國，與弟子在大樹下演習禮儀，司馬桓魋（Huán Tuí）想要加害他，砍倒了那棵樹。

（魯）定公三十二年，孔子到達陳國。

（魯）定公三十五年，楚國攻打陳國，孔子在陳國斷絕了糧食，跟隨的人都病倒了，不能起身。孔子又離開陳國，返回衛國。

（魯）定公三十六年，孔子從衛國返回魯國。然後使樂官整理雅樂和頌歌，使它們各自回到應有的位置。於是刪定了《詩經》，整理了《尚書》，繫了《周易》的卦辭和爻辭，創作了《春秋》。七十個弟子的同類，彙集了孔子所說的話，寫成了《論語》。

（魯）定公三十九年（哀公十四年），魯哀公在西邊打獵，捕獲了麒麟（Qí Lín）（一種象徵仁義的瑞獸，頭頂長著一隻角）。孔子感傷麒麟出現不是時候，於是停止了《春秋》的寫作。

（魯）定公四十一年四月己丑日（哀公十六年），孔子去世。孔子早起，揹著手，拄著枴杖，在門口徘徊，唱道：『泰山要崩塌了嗎？樑柱要毀壞了嗎？哲人要衰落了嗎？』子貢（Zǐ Gòng）聽到了，說：『老師大概要病重了。』便跑進去。孔子說：

【English Translation】 English version The lords of the four quarters all came to pay their respects. Duke Ding asked, 'How would it be to govern Lu with this method?' Confucius said, 'It could even govern the whole world.'

In the twenty-first year of Duke Ding (of Lu), Confucius served as Minister of Works (司空 Sīkōng), establishing the properties of the five types of soil, so that all things could obtain the environment suitable for their growth.

In the twenty-second year of Duke Ding, Duke Ding and Duke Jing of Qi met at Jiagu (夾谷). Confucius acted as the master of ceremonies. Qi returned the fields of Yun (鄆), Wen (汶), Yang (陽), Gui (龜), and Yin (陰) that they had seized, to apologize for their transgressions. Confucius served as Grand Minister of Justice (大司𡨥 Dà Sī Kou), and within seven days, he executed Shao Zheng Mao (少正卯) (a minister who disrupted the government). He destroyed the walls of the three capitals of Hou (郈), Fei (費), and Cheng (成), strengthened the ducal house, weakened the private families, honored the ruler, and humbled the ministers. Political transformation flourished. After three months, even those who sold porridge, lamb, and pork did not dare to inflate prices (粥 and 鬻 have the same meaning, 賈 and 價 have the same meaning). Men and women walked separately on the roads, and no one picked up lost items. Guests from all directions who came to the city did not need to seek help from the authorities. Duke Ding accepted the female musicians sent by Qi, and for three days, he did not attend to government affairs, nor did he distribute the sacrificial meat to the ministers during sacrifices. Confucius then left Lu and went to Wei.

In the twenty-third year of Duke Ding, Confucius traveled from Wei to Chen, passing through Kuang (匡). The people of Kuang, because Confucius's appearance resembled Yang Hu (陽虎), besieged him. Confucius arrived in Song, and practiced rituals with his disciples under a large tree. Sima Huan Tui (司馬桓魋) wanted to harm him and uprooted the tree.

In the thirty-second year of Duke Ding, Confucius arrived in Chen.

In the thirty-fifth year of Duke Ding, Chu attacked Chen. Confucius was cut off from supplies in Chen, and his followers were sick and unable to rise. Confucius then left Chen and returned to Wei.

In the thirty-sixth year of Duke Ding, Confucius returned to Lu from Wei. Then he had the music officials arrange the Ya hymns and Song odes, so that each returned to its proper place. Thereupon, he edited the Book of Poetry (詩經 Shījīng), arranged the Book of Documents (尚書 Shàngshū), appended commentaries to the Book of Changes (周易 Zhōuyì), and composed the Spring and Autumn Annals (春秋 Chūnqiū). The disciples, numbering seventy, compiled the words of Confucius into the Analects (論語 Lúnyǔ).

In the thirty-ninth year of Duke Ding (fourteenth year of Duke Ai), Duke Ai of Lu hunted in the west and captured a Lin (麟) (a benevolent beast with one horn). Confucius lamented that the appearance of the Lin was not timely, and so he ceased writing the Spring and Autumn Annals.

In the forty-first year of Duke Ding, on the day of Ji Chou in the fourth month (sixteenth year of Duke Ai), Confucius passed away. Confucius rose early, walked back and forth at the door with his hands behind his back and leaning on a staff, singing, 'Will Mount Tai collapse? Will the beams break? Will the wise man wither away?' Zigon (子貢) heard this and said, 'The Master is probably going to be seriously ill.' He rushed in. Confucius said:

。予疇昔之夜夢奠于兩楹之間。明王不興而天下其孰能宗予。予殆將死也。蓋寢疾七日而沒。年七十二葬魯城北泗水上。弟子皆服三年。三年心喪畢相訣而去。唯子貢廬于蒙六年。弟子及魯人往從蒙而家者百餘室。因命曰孔里。孔子以詩書禮樂教弟子蓋三千人。身通六藝者七十有二人。孔子曰。德行顏淵．閔子騫．冉伯牛．仲弓。言語宰我．子貢。政事冉有．季路。文學子游．子夏(孔門四科十哲)孔子娶上官氏生鯉(伯魚)。鯉生仍(子思)。學于曾子。嘗困於宋作中庸。

述曰。智者荊溪之論曰。若眾生根性薄弱不堪深化。但授世藥。如周孔制禮作樂。五德行世。邊表根性不感佛興。我遣三聖化彼真丹。禮樂前驅真道后啟。清凈法行經云。月光菩薩彼稱顏回(別引法行經本稱光凈菩薩)。光凈菩薩彼稱孔子(別本稱儒童菩薩)。迦葉菩薩彼稱老子(別本云。迦葉應生震旦示號老子。設無外之教以治國。假神仙之術以治身)。此止觀輔行二處之證也。又據藏本蒙墓因緣經云。閻浮界內有振旦國。我遣三聖在中。化導人民慈哀禮義具足(本文)。是知此土聖賢前後施化。皆我佛之所使。然而昧者不足以知。覽此二經可不增信善哉。李商隱(唐時)之贊佛曰。吾儒之師曰魯仲尼。仲尼師聃龍吾不知(史記孔子謂弟

【現代漢語翻譯】 現代漢語譯本 我昨天晚上夢見自己奠祭在兩根柱子之間。如果英明的君王不出現，天下又有誰能以我為宗師呢？我大概快要死了吧。孔子臥病七天後去世，享年七十二歲，葬在魯城北邊的泗水岸邊。弟子們都為他服喪三年。三年喪期結束后，大家互相告別離去。只有子貢在孔子的墓旁搭茅屋住了六年。弟子和魯國人前往墓地附近居住的有一百多戶。因此把那個地方叫做孔里。孔子用《詩》、《書》、《禮》、《樂》來教導弟子，大概有三千人。親自精通六藝的有七十二人。孔子說：『德行方面有顏淵（Yan Yuan）、閔子騫（Min Ziqian）、冉伯牛（Ran Boniu）、仲弓（Zhonggong）；言語方面有宰我（Zai Wo）、子貢（Zigong）；政事方面有冉有（Ran You）、季路（Jilu）；文學方面有子游（Ziyou）、子夏（Zixia）。』（孔門四科十哲）孔子娶了上官氏，生了孔鯉（Kong Li，字伯魚Bo Yu）。孔鯉生了孔伋（Kong Ji，字子思Zisi），子思向曾子（Zengzi）學習。曾經在宋國受困，於是創作了《中庸》。

述曰：智者荊溪的論述說：『如果眾生的根性薄弱，不能接受深奧的教化，就只傳授世間的藥方，例如周公（Zhou Gong）、孔子（Kongzi）制定禮樂，用五德來治理世事。邊遠地區的眾生根性不能感應佛陀出世，我就派遣三聖去教化他們。禮樂在前引導，真正的佛道在後開啟。』《清凈法行經》說：『月光菩薩（Yueguang Pusa）在那裡被稱為顏回（Yan Hui）。』（另一版本的《法行經》稱之為光凈菩薩Guangjing Pusa）『光凈菩薩在那裡被稱為孔子（Kongzi）。』（另一版本稱之為儒童菩薩Rutong Pusa）『迦葉菩薩（Jiaye Pusa）在那裡被稱為老子（Laozi）。』（另一版本說：迦葉菩薩應化到震旦國，示現為老子，設立無為的教義來治理國家，假借神仙的方術來修身養性。）這些是《止觀輔行》兩處的證明。又根據藏本《蒙墓因緣經》說：『閻浮提（Yanfuti）內有個振旦國，我派遣三聖在那裡教化人民，使他們具備慈愛禮義。』由此可知，這片土地上的聖賢前後施教，都是我佛所派遣的。然而愚昧的人不足以知曉。讀了這兩部經，難道不應該增加信心嗎？唐朝的李商隱讚頌佛陀說：『我們儒家的老師是魯國的仲尼（Zhongni），仲尼的老師是老聃（Lao Dan），我不知道老聃的老師是誰。』（《史記》記載孔子對弟子說）

【English Translation】 English version The night before, I dreamed of being offered sacrifices between two pillars. If an enlightened king does not arise, who in the world can take me as their master? I am probably going to die soon. Confucius fell ill for seven days and died at the age of seventy-two. He was buried on the bank of the Si River, north of Lucheng. His disciples mourned for him for three years. After the three-year mourning period, everyone bid farewell and left. Only Zigong (Zigong) built a hut next to Confucius's tomb and lived there for six years. More than a hundred families of disciples and people from Lu went to live near the tomb. Therefore, that place was called Kongli. Confucius used the 'Book of Poetry', 'Book of Documents', 'Book of Rites', and 'Book of Music' to teach his disciples, about three thousand in all. Seventy-two people personally mastered the Six Arts. Confucius said: 'In terms of virtue, there are Yan Yuan (Yan Yuan), Min Ziqian (Min Ziqian), Ran Boniu (Ran Boniu), and Zhonggong (Zhonggong); in terms of speech, there are Zai Wo (Zai Wo) and Zigong (Zigong); in terms of politics, there are Ran You (Ran You) and Jilu (Jilu); in terms of literature, there are Ziyou (Ziyou) and Zixia (Zixia).' (The Four Subjects and Ten Philosophers of Confucius's School) Confucius married a woman from the Shangguan family and had Kong Li (Kong Li, styled Bo Yu). Kong Li had Kong Ji (Kong Ji, styled Zisi), who studied with Zengzi (Zengzi). He was once trapped in the State of Song, so he wrote 'The Doctrine of the Mean'.

Commentary: The wise Jingxi's (Jingxi) commentary says: 'If sentient beings' roots are weak and they cannot accept profound teachings, then only worldly remedies are taught, such as the Duke of Zhou (Zhou Gong) and Confucius (Kongzi) establishing rites and music, and using the Five Virtues to govern the world. The sentient beings in remote regions cannot sense the Buddha's appearance, so I send three sages to teach them. Rites and music lead the way, and the true Buddhist path is opened later.' The 'Pure Dharma Practice Sutra' says: 'The Moonlight Bodhisattva (Yueguang Pusa) is called Yan Hui (Yan Hui) there.' (Another version of the 'Dharma Practice Sutra' calls him Guangjing Bodhisattva) 'The Guangjing Bodhisattva is called Confucius (Kongzi) there.' (Another version calls him Rutong Bodhisattva) 'The Kashyapa Bodhisattva (Jiaye Pusa) is called Laozi (Laozi) there.' (Another version says: Kashyapa Bodhisattva incarnated in Zhendan, appearing as Laozi, establishing the doctrine of non-action to govern the country, and using the art of immortality to cultivate oneself.) These are the proofs from the two places in 'Zhiguan Fuxing'. Furthermore, according to the Tibetan version of the 'Meng Mu Inyuan Sutra', it says: 'Within Jambudvipa (Yanfuti) there is a country called Zhendan, I send three sages there to teach the people, so that they possess compassion, love, rites, and righteousness.' From this, it can be known that the sages of this land, who taught before and after, were all sent by my Buddha. However, the ignorant are not able to know this. After reading these two sutras, shouldn't one increase their faith? Li Shangyin (Li Shangyin) of the Tang Dynasty praised the Buddha, saying: 'Our Confucian teacher is Zhongni (Zhongni) of Lu, Zhongni's teacher was Lao Dan (Lao Dan), I do not know who Lao Dan's teacher was.' (The 'Records of the Grand Historian' records Confucius saying to his disciples)

子曰。至於龍吾不知其乘風雲而上天。吾今目見老子其猶龍耶)。聃師竺干善入無為(尹子西升經老子云。蓋聞竺干有古皇先生。不生不滅善入無為。又云。古先生者即吾之師。嘗化乎竺干。又符子云。老氏之師名釋迦文)。稽首大覺吾師師師(三師者。言我師仲尼仲尼師老師釋也)。

○宋大夫墨翟著書十篇號墨子。外治經典。內修道術。與儒家分涂。務尚儉約。頗毀孔子。世多學之。年八十二入山精思至道。有神人授以素書。合朱英丹。服之為地仙。乃述五行記著其事。隱居以避戰國(見列仙傳)。

案。葛洪神仙傳。漢武帝遣使聘墨子。不至。後有劉政。治五行記。服朱英丹。色如童子。變化隱形。日行數千里。漢書藝文志。墨子七十一篇。顏師古注。有節用兼愛上賢明鬼神非命上同諸篇。

三十三年。孟子鄒人。名軻。師孔子之孫子思治儒術之道。通五經。尤長於詩書(是詩未有禮記)。孟子見梁惠王。王曰。叟不遠千里。而來。亦將有以利吾國乎。孟子曰。王何必曰利。亦有仁義而已矣。孟子與高第弟子公孫丑萬章之徒難疑答問。著書七篇。述堯舜之道。孟子曰。聖王不作。諸侯放恣。處士橫議。楊朱墨翟之言盈天下。天下之言不歸楊則歸墨。楊氏為我是無君也。墨子兼愛是無父也。無

【現代漢語翻譯】 現代漢語譯本：孔子說：『至於龍，我就不知道它是如何乘風駕雲而昇天的。我今天親眼見到老子，他大概就是龍吧！』聃師（老子的姓）在竺干（古印度）擅長進入無為的境界（《尹子西升經》中老子說：『聽說竺干有古皇先生，不生不滅，擅長進入無為的境界。』又說：『古先生就是我的老師，曾經化身在竺干。』《符子》中也說：『老子的老師名叫釋迦文。』）。我稽首敬拜大覺者，我的老師的老師（三師指的是：我的老師仲尼（孔子），仲尼的老師是老師（老子），老師的老師是釋（釋迦文））。

宋國大夫墨翟（墨子，名翟）著書十篇，號為《墨子》。對外治理國家，研究經典；對內修養道術。與儒家分道揚鑣，力求節儉，頗為批評孔子。世人多學習他的學說。八十二歲時入山精思至道，有神人授予他素書，並傳授合朱英丹的方法。服用后成為地仙。於是撰寫《五行記》記載此事，隱居以躲避戰國時期的戰亂（見《列仙傳》）。

按：葛洪《神仙傳》記載，漢武帝曾派使者聘請墨子，墨子沒有應召。後來有劉政，研究《五行記》，服用朱英丹，容貌如童子，能變化隱形，日行數千里。《漢書·藝文志》記載，《墨子》共有七十一篇。顏師古註釋說，其中有《節用》、《兼愛》、《上賢》、《明鬼》、《神非命》、《上同》等篇。

三十三年，孟子（孟軻，名軻）是鄒國人。師從孔子的孫子子思，研究儒術之道，通曉五經，尤其擅長《詩》、《書》（當時《禮記》尚未出現）。孟子拜見梁惠王，梁惠王說：『老先生不遠千里而來，也將有什麼可以有利於我的國家嗎？』孟子說：『大王何必說利呢？只要有仁義罷了。』孟子與高足弟子公孫丑、萬章等人辯論疑難問題，著書七篇，闡述堯舜之道。孟子說：『聖王不出現，諸侯放縱，隱士隨意議論，楊朱（楊子）和墨翟的言論充斥天下。天下的言論不是歸於楊氏，就是歸於墨氏。楊氏為我，是無君；墨子兼愛，是無父。』

【English Translation】 English version: Confucius said, 'As for the dragon, I do not know how it rides the wind and clouds to ascend to heaven. Today I have seen Laozi, and he is perhaps like a dragon!' Master Dan (Laozi's surname) was skilled at entering the state of non-action in Zhugan (ancient India) (The Yinzi Xisheng Jing says that 'I have heard that in Zhugan there was an ancient Huang (Emperor) Master, who neither lived nor died, and was skilled at entering the state of non-action.' It also says, 'The ancient Master was my teacher, who once manifested in Zhugan.' The Fuzi also says, 'Laozi's teacher was named Sakyamuni.'). I bow my head and pay homage to the Great Awakened One, the teacher of my teacher (The three teachers refer to: my teacher Zhongni (Confucius), Zhongni's teacher is the Master (Laozi), and the Master's teacher is Shi (Sakyamuni)).

The Song state official Mo Di (Mozi, personal name Di) wrote ten books, titled Mozi. Outwardly, he governed the state and studied the classics; inwardly, he cultivated the Daoist arts. He parted ways with the Confucian school, striving for frugality and criticizing Confucius. Many people studied his doctrines. At the age of eighty-two, he entered the mountains to contemplate the ultimate Dao, and a divine being bestowed upon him a plain book and taught him the method of combining cinnabar and realgar. After taking it, he became an earth immortal. Thereupon, he wrote the Record of the Five Elements to record this event, and lived in seclusion to avoid the wars of the Warring States period (see Biographies of Immortals).

Note: Ge Hong's Biographies of Divine Transcendents records that Emperor Wu of the Han Dynasty once sent envoys to invite Mozi, but Mozi did not respond. Later, there was Liu Zheng, who studied the Record of the Five Elements, took cinnabar and realgar, and his appearance was like that of a child. He could transform and become invisible, and travel thousands of miles a day. The Book of Han: Treatise on Literature records that there were seventy-one chapters in Mozi. Yan Shigu's commentary says that among them were chapters on Frugality, Universal Love, Esteeming the Worthy, Illuminating Ghosts, God's Non-Decree, and Agreement with the Superior.

In the thirty-third year, Mencius (Meng Ke, personal name Ke) was a native of Zou. He studied the Dao of Confucianism under Zisi, the grandson of Confucius, and was versed in the Five Classics, especially excelling in the Book of Poetry and the Book of Documents (at that time, the Book of Rites had not yet appeared). Mencius visited King Hui of Liang, and King Hui of Liang said, 'Old sir, you have come from afar, will you also have something to benefit my state?' Mencius said, 'Why must the king speak of benefit? It is enough to have benevolence and righteousness.' Mencius debated difficult questions with his high-ranking disciples Gongsun Chou, Wan Zhang, and others, and wrote seven books, expounding the Dao of Yao and Shun. Mencius said, 'When the sage kings do not appear, the feudal lords are licentious, and hermits speak arbitrarily. The words of Yang Zhu (Yangzi) and Mo Di fill the world. The words of the world either return to Yang or return to Mo. Yang's 'for myself' is without a ruler; Mozi's 'universal love' is without a father.'

父無君是禽獸也。孟子曰。能言距楊墨者聖人之徒。孟子曰。楊子取為我拔一毛而利天下不為也。墨子兼愛摩頂放踵。利天下為之(放方往反至也)。孟子曰。逃墨必歸於楊。逃楊必歸於儒。歸斯受之而已矣(墨子兼愛無親疏之別。最為違禮。楊朱為己愛身。雖違禮尚得不敢毀傷之義。逃者去也。去邪歸正故曰歸。去墨歸楊。去楊歸儒。則當受而安之)。

○莊子。名周。梁國蒙人。為漆園吏。當梁惠王時其學無所不窺。然其要本歸於老子之言。著書十餘萬言。大抵率㝢言也。楚威王聞周賢。使使厚弊迎之。許以為相。周笑謂使者曰。千金重利也。卿相尊位也。子獨不見郊祭之犧牛乎。養食之數歲。衣以文繡入于太廟。當是之時雖欲為孤豚可得乎。子亟去無污我。莊子師長桑公子。隱抱犢山。服北育火丹。白日昇天。

四十年荀卿名況。善詩禮易春秋。齊襄王時三為祭酒。適楚為蘭陵令。因家焉。著書三十二篇。名荀子。尊王黜霸。貴仁義而賤功利。李斯韓非浮丘伯皆受業。為名儒。

韓退之讀荀子云。得荀氏書考其辭。時若不醇要其歸與孔子異者鮮矣。抑猶在軻雄之間乎。孟氏醇乎醇者也。荀與楊大醇而小疵。

蘇子瞻論曰。李斯事荀卿。既而焚滅其書。大變古先聖王之法。于其師之道不

【現代漢語翻譯】 現代漢語譯本： 『父無君是禽獸也』。孟子說：『能夠批駁楊朱、墨翟學說的人，就是聖人的門徒。』孟子說：『楊朱認為即使拔下一根毫毛而有利於天下，他也不會做。』墨子主張兼愛，從頭頂到腳跟都願意爲了有利於天下而去做（放，就是到達的意思）。孟子說：『逃離墨家思想的人必定會歸向楊朱，逃離楊朱思想的人必定會歸向儒家。對於歸來的人，接受他們就可以了（墨子的兼愛沒有親疏之別，最違背禮法。楊朱為自己著想，愛惜身體，雖然也違背禮法，但還算有不敢毀傷身體的意義。逃，是離開的意思。離開邪惡歸向正道所以說歸。離開墨家歸向楊朱，離開楊朱歸向儒家，那麼就應當接納並安頓他們）。』

○莊子，名周，是梁國蒙人。曾擔任漆園吏。在梁惠王時期，他的學問無所不窺探，然而他的主要思想歸本于老子的言論。他著書十餘萬字，大抵都是寓言。楚威王聽說莊周賢能，派使者攜帶豐厚的禮物去迎接他，並答應讓他做宰相。莊周笑著對使者說：『千金是很重的利益，卿相是很尊貴的地位。您難道沒見過郊祭的犧牲牛嗎？人們餵養它好幾年，給它穿上華麗的刺繡，然後牽入太廟。到了那個時候，即使它想做一頭小豬，可能嗎？您趕快離開吧，不要玷污了我。』莊子以長桑公子為師，隱居在抱犢山，服用北育火丹，最終白日昇天。

四十年後，荀卿，名況，精通詩、禮、易、春秋。齊襄王時期，他三次擔任祭酒。後來到楚國擔任蘭陵令，便在那裡安家。他著書三十二篇，名為《荀子》。他尊崇王道，貶斥霸道，重視仁義而輕視功利。李斯、韓非、浮丘伯都曾是他的學生，他是一位著名的儒者。

韓退之讀荀子后說：『研究荀子的書，考察他的言辭，有時似乎不夠純正，但考察他的歸宿，與孔子不同的地方很少。或許他還在孟子和揚雄之間吧。孟子是純正的，荀子與楊雄是大體純正而略有瑕疵。』

蘇軾評論說：『李斯師從荀卿，後來卻焚燬他的書籍，大大改變了古代聖王的法則，與他老師的道義背道而馳。』

【English Translation】 English version: 'To have a father but no ruler is to be akin to beasts.' Mencius said, 'He who can refute the doctrines of Yang Zhu (an ancient Chinese philosopher who advocated egoism) and Mo Di (an ancient Chinese philosopher who advocated universal love) is a disciple of the sages.' Mencius said, 'Yang Zhu would not do it even if plucking out a single hair could benefit the world.' Mo Di advocated universal love, willing to benefit the world from the crown of his head to the soles of his feet (放 means to reach). Mencius said, 'Those who flee from Mo's teachings will surely return to Yang, and those who flee from Yang's teachings will surely return to Confucianism. Accept them when they return (Mozi's universal love makes no distinction between close and distant relationships, which is most contrary to ritual. Yang Zhu cares for himself and cherishes his body. Although he also violates ritual, he still holds the principle of not daring to harm his body. 逃 means to leave. Leaving evil and returning to the right is called returning. Leaving Mo and returning to Yang, leaving Yang and returning to Confucianism, then they should be accepted and settled).'

○ Zhuangzi (personal name Zhou), was a native of Meng in the state of Liang. He served as an official in the Lacquer Garden. During the reign of King Hui of Liang, he explored all areas of learning, but his main ideas were rooted in the words of Laozi. He wrote more than ten thousand words, mostly in parables. King Wei of Chu heard of Zhuang Zhou's virtue and sent messengers with generous gifts to welcome him, promising him the position of prime minister. Zhuang Zhou smiled and said to the messenger, 'A thousand gold pieces is a great benefit, and the position of prime minister is a noble rank. Have you not seen the sacrificial ox offered in the suburban sacrifices? People feed it for several years, dress it in ornate embroidery, and then lead it into the Grand Temple. At that time, even if it wanted to be a little pig, would it be possible? Leave quickly and do not defile me.' Zhuangzi took Gongzi Changsang as his teacher, lived in seclusion in Baodu Mountain, took the Beiyu Huodan elixir, and ascended to heaven in broad daylight.

Forty years later, Xun Qing (personal name Kuang), was proficient in the Book of Poetry, the Book of Rites, the Book of Changes, and the Spring and Autumn Annals. During the reign of King Xiang of Qi, he served as the libationer three times. Later, he went to Chu and served as the magistrate of Lanling, where he settled down. He wrote thirty-two chapters, titled 'Xunzi'. He honored the way of the king and rejected the way of the hegemon, valuing benevolence and righteousness while despising merit and profit. Li Si, Han Fei, and Fuqiubo were all his students, and he was a famous Confucian scholar.

Han Tuizhi, after reading Xunzi, said, 'Studying Xunzi's books and examining his words, sometimes they seem not pure enough, but examining his ultimate destination, there are few differences from Confucius. Perhaps he is still between Mencius and Yang Xiong. Mencius is pure, while Xunzi and Yang Xiong are largely pure with minor flaws.'

Su Shi commented, 'Li Si studied under Xun Qing, but later burned his books and greatly changed the laws of the ancient sage kings, going against the teachings of his teacher.'

啻若𡨥仇。今觀荀卿之書。然後知李斯之所以事秦者皆出於荀卿。而不足怪也。荀卿者喜為異說而不讓。敢為高論而不顧。其言愚人之所驚。小人之所喜也。子思孟子世之所謂賢人君子也。荀卿獨曰。亂天下者子思孟軻也。天下之人如此其眾也。仁人義士如此其多也。荀卿獨曰。人性惡。桀紂性也。堯舜偽也。由是言之意。其為人必剛愎不遜。而自許太過也。彼李斯者又特甚者耳。今夫小人之為不善。猶必有所顧忌。是以夏商之亡桀紂之殘暴。而先王之法度禮樂刑政。猶未至於絕滅而不可考。是桀紂猶有所存而不敢廢也。彼李斯者獨能奮而不顧。焚燒夫子之五經烹滅三代之諸侯。破壞周公之井田。此亦必有所恃者矣。彼見其師歷詆天下之賢人。以自是其愚以為古代聖王皆無足法者。由荀卿高談異論有以激之也。

三十一年。改臘為嘉平。初茅蒙學道丹成乘龍昇天。有童謠曰。神仙得者茅初成(蒙之字)。駕龍上天升太清。時下玄洲戲赤城。繼世而能在我盈。帝若學之臘嘉平。始皇方求神仙。聞謠言。遂詔改臘為嘉平。望祀蓬萊。使徐福將童男童女入海求仙藥。有茅盈者視蒙為高祖父。入常山學道。二弟固衷仕漢為二千石。茅君治江南句曲山。山下人為立廟。君或來時音樂導從自天而下。人因呼其處曰茅山。后二

【現代漢語翻譯】 現代漢語譯本：簡直就像是𡨥仇一樣。現在看了荀卿的書，才知道李斯之所以為秦國效力，都是出於荀卿的思想，這也不足為怪了。荀卿這個人喜歡發表與衆不同的言論，而且不謙讓；敢於發表高深的議論，而且不顧及後果。他的言論是愚蠢的人所震驚，是小人所喜歡的。子思、孟子是世人所認為的賢人君子，荀卿卻偏偏說：『擾亂天下的人是子思、孟軻。』天下的人如此眾多，仁人義士如此之多，荀卿卻偏偏說：『人性是惡的，桀、紂的本性就是這樣，堯、舜的仁義都是裝出來的。』從這些言論來看，他的為人必定是剛愎自用、不謙遜，而且自我評價過高。那個李斯只不過是更加厲害罷了。現在的小人做壞事，尚且還會有所顧忌。因此，夏、商的滅亡，桀、紂的殘暴，但先王的法度、禮樂、刑政，還不至於完全斷絕而無法考察。這是因為桀、紂還保留了一些東西，不敢廢棄。那個李斯卻能夠奮不顧身，焚燒孔子的五經，烹殺三代的諸侯，破壞周公的井田制度。這必定也是有所依仗的。他看到他的老師歷來詆譭天下的賢人，以此來肯定自己的觀點，認為古代的聖王都沒有值得傚法的地方，這是由於荀卿的高談闊論、與衆不同的言論激發了他。 三十一年，改『臘』為『嘉平』。當初，茅蒙學道煉丹成功，乘龍昇天。有童謠說：『神仙得道者，茅初成（蒙的字）。駕龍上天，升入太清。時常下到玄洲，嬉戲于赤城。繼承我道的人，能力在我之上。皇帝如果學習我，就把臘祭改為嘉平。』始皇正在尋求神仙，聽到這童謠，於是下詔改『臘』為『嘉平』，遙望祭祀蓬萊，派遣徐福帶領童男童女入海尋求仙藥。有茅盈這個人，把茅蒙視為高祖父。他進入常山學道，他的兩個弟弟茅固、茅衷在漢朝做官，官至二千石。茅君在江南句曲山修行，山下的人為他建立廟宇。茅君有時來臨，音樂儀仗從天而降。人們因此稱那個地方為茅山。後來二

【English Translation】 English version: It's almost like 𡨥仇. Now, after reading the book of Xun Qing (a philosopher, c. 312–c. 230 BC), I understand that Li Si's (a Legalist philosopher and politician, c. 280–208 BC) service to the Qin state stemmed from Xun Qing's ideas, which is not surprising. Xun Qing was fond of expressing unconventional views and was not modest; he dared to make profound arguments without considering the consequences. His words shocked the foolish and pleased the petty. Zi Si (Confucius' grandson, 483–402 BC) and Mencius (a Confucian philosopher, c. 372–c. 289 BC) were considered virtuous gentlemen by the world, but Xun Qing insisted: 'Those who disrupt the world are Zi Si and Mencius.' The people of the world are so numerous, and there are so many benevolent and righteous people, yet Xun Qing insisted: 'Human nature is evil; this is the nature of Jie (the last ruler of the Xia dynasty, traditionally dated 1818-1766 BC) and Zhou (the last ruler of the Shang dynasty, traditionally dated 1154-1122 BC); the benevolence and righteousness of Yao (a legendary Chinese ruler, traditionally dated 2356–2255 BC) and Shun (a legendary Chinese ruler, traditionally dated 2294–2205 BC) are all pretense.' From these words, his character must be stubborn, arrogant, and overly self-assured. Li Si was merely an even more extreme version of him. Now, even petty people have some scruples when doing evil. Therefore, despite the downfall of the Xia and Shang dynasties and the tyranny of Jie and Zhou, the laws, rituals, music, and governance of the former kings were not completely lost and could still be studied. This is because Jie and Zhou still retained some things and dared not abandon them. Li Si, however, was able to act recklessly, burning the Five Classics of Confucius, executing the feudal lords of the Three Dynasties, and destroying the well-field system of the Duke of Zhou (a regent during the early Zhou dynasty, c. 1042 BC). This must have been based on something. He saw his teacher constantly denigrating the virtuous people of the world to affirm his own views, believing that the ancient sage kings were not worth emulating, which was incited by Xun Qing's lofty and unconventional arguments. In the thirty-first year, the 'La' (winter solstice sacrifice) was changed to 'Jiaping' (auspicious peace). Initially, Mao Meng (a Taoist figure) succeeded in alchemy and ascended to heaven on a dragon. There was a children's rhyme that said: 'The immortal who attains the Dao, Mao Chucheng (Mao Meng's courtesy name). Rides a dragon to heaven, ascending to Taiqing (the highest heaven). Often descends to Xuanzhou (a mythical continent), playing in Chicheng (a mythical mountain). The one who inherits my Dao will have abilities surpassing mine. If the emperor learns from me, he should change the La sacrifice to Jiaping.' The First Emperor (Qin Shi Huang, 259–210 BC) was seeking immortals and, upon hearing this rhyme, issued an edict to change 'La' to 'Jiaping,' offering sacrifices to Penglai (a mythical island), and sending Xu Fu (a court sorcerer) with young boys and girls into the sea to seek elixirs. There was a man named Mao Ying who regarded Mao Meng as his great-grandfather. He entered Changshan (a mountain) to study the Dao, and his two younger brothers, Mao Gu and Mao Zhong, served in the Han dynasty as officials with salaries of two thousand piculs of grain. Lord Mao cultivated himself in the Juqu Mountains in Jiangnan (south of the Yangtze River), and the people at the foot of the mountain built a temple for him. When Lord Mao sometimes came, music and ceremonial guards descended from the sky. Therefore, people called that place Maoshan (Mount Mao). Later, the two

弟棄官尋兄亦得成真。老君遣使持節。以白玉板黃金刻書加九錫之命。拜君為司命真君。主吳越生死之籍。拜固為定錄君。衷為保命君故號三茅君。每十二月二日三月十八日。三君各乘白鶴。集於峰頂○大宛多枉死橫道。有鳥啣草覆死人面。皆登時活。始皇使使以問鬼谷先生云。是東海祖洲不死草生瓊田一株可活千人。始皇因遣徐福及童男童女各三千人。乘樓船入海。尋祖洲不返。

高祖(劉邦)

十二年上過魯祠孔子封九代孫騰為奉嗣君。

述曰。周秦以來為儒者。尊孔子為宗師。而在上之君曾未知所以褒稱而尊事之。高皇帝當干戈甫定之日。過魯祠之。且封其後以奉嗣焉。所以教人以武定文守之義。後代人主尊稱先聖。通祀天下。為萬世師儒之法者。自漢家始。豈不盛哉。

初呂后子為太子。戚夫人子如意上愛之。嘗欲易之。留侯張良諫不聽。呂后要良畫計。良曰。上所不能致者四人耳。乃令太子為書厚禮以請之。上燕置酒。太子侍四人從太子。鬚眉皓白衣冠甚偉。上大驚謂四人曰。幸卒調護太子。召戚夫人謂曰。彼四人輔之羽翼已成矣。竟不易太子。留候本招此四人之力也(陳留志東園公者唐宣明居園中。夏黃公者崔少通隱居夏里。角里先生者周元道綺里季不知姓。避秦亂隱居商山稱

【現代漢語翻譯】 現代漢語譯本：茅盈（茅山大茅君）棄官尋兄，最終也修成了正果。老君派遣使者，手持符節，帶著用白玉板和黃金刻寫的詔書，加封九錫之命，拜茅盈為司命真君（掌管吳越地區生死簿的神仙），拜茅固（茅山二茅君）為定錄君，茅衷（茅山三茅君）為保命君，所以號稱三茅君。每年的十二月二日和三月十八日，三茅君都會各自乘坐白鶴，聚集在茅山峰頂。 大宛這個地方經常發生意外死亡事件，有一種鳥會銜來草覆蓋在死者臉上，死者立刻就能復活。秦始皇派使者去詢問鬼谷先生，鬼谷先生說：『這是東海祖洲的不死草，生長在瓊田，一株可以救活一千人。』秦始皇因此派遣徐福以及童男童女各三千人，乘坐大型船隻入海，去尋找祖洲，但一去不返。

高祖（劉邦）

在位十二年時，高祖路過魯地祭祀孔子，封孔子九代孫孔騰為奉嗣君。

評述：自周朝秦朝以來，儒生都尊奉孔子為宗師，然而在位的君主卻不知道如何褒獎和尊崇他。高皇帝在戰爭剛剛平定的時候，路過魯地祭祀孔子，並且封賞他的後代來奉祀他。這是爲了教導人們用武力平定天下，用文德來守衛天下的道理。後代的君主尊稱先聖，在全國範圍內普遍祭祀，把孔子作為萬世師表的做法，是從漢朝開始的。這難道不是一件盛事嗎？

當初呂后的兒子被立為太子，而戚夫人的兒子如意受到高祖的寵愛，高祖曾經想改立如意為太子。留侯張良勸諫高祖，高祖不聽。呂后請張良為她出謀劃策。張良說：『皇上請不到的有四個人。』於是呂后讓太子寫信，備上厚禮去聘請這四個人。高祖設宴飲酒，太子侍奉在旁，有四個人跟隨著太子，他們鬚眉皓白，衣冠非常華麗。高祖大驚，對這四個人說：『幸虧你們竭力輔佐太子。』又召來戚夫人，對她說：『他們的羽翼已經豐滿了，最終是無法更換太子了。』留侯本來就是借用了這四個人的力量。（《陳留志》記載：東園公，唐宣明居住在園中；夏黃公，崔少通隱居在夏里；角里先生，周元道；綺里季，不知道姓名，爲了躲避秦朝的戰亂，隱居在商山，自稱綺里季。）

【English Translation】 English version: Mao Ying (the Great Mao Lord of Maoshan) abandoned his official position to seek his brothers and eventually attained enlightenment. Lao Jun (Lord Lao) dispatched an envoy with a decree inscribed on white jade and gold, bestowing upon him the Nine Bestowments and appointing him as the Siming Zhenjun (Lord of Destiny), in charge of the registers of life and death in the Wu and Yue regions. Mao Gu (the Second Mao Lord of Maoshan) was appointed as the Dinglu Jun (Lord of Fixed Records), and Mao Zhong (the Third Mao Lord of Maoshan) as the Baoming Jun (Lord of Preserving Life), hence the title Three Mao Lords. Every year on the second day of the twelfth month and the eighteenth day of the third month, the Three Mao Lords would each ride a white crane and gather at the summit of Maoshan. In Dawan, accidental deaths were frequent. There was a type of bird that would carry grass to cover the faces of the deceased, and the deceased would immediately revive. Emperor Qin Shi Huang sent an envoy to inquire with Master Guigu, who said, 'This is the Undying Grass of Zuzhou in the Eastern Sea, growing in the Qiong Fields. One stalk can revive a thousand people.' Therefore, Emperor Qin Shi Huang dispatched Xu Fu and three thousand young men and women each, aboard large ships to enter the sea, seeking Zuzhou, but they never returned.

Emperor Gaozu (Liu Bang)

In the twelfth year of his reign, Emperor Gaozu passed through Lu and offered sacrifices to Confucius, enfeoffing Kong Teng, the ninth-generation descendant of Confucius, as the Fengsi Jun (Lord of Offering Sacrifices).

Commentary: Since the Zhou and Qin dynasties, Confucian scholars have revered Confucius as their master, yet the rulers in power did not know how to praise and honor him. Emperor Gao, in the days when the wars had just been settled, passed through Lu and offered sacrifices to Confucius, and enfeoffed his descendants to offer sacrifices to him. This was to teach people the principle of pacifying the world with military force and guarding it with culture. Later rulers honored the Former Sage, offering sacrifices throughout the country, and regarded Confucius as the teacher and model for all ages, starting from the Han dynasty. Is this not a great event?

Initially, Empress Lu's son was established as the Crown Prince, but Consort Qi's son, Ruyi, was favored by Emperor Gaozu, and Emperor Gaozu once wanted to replace the Crown Prince with Ruyi. Marquis Liu (Zhang Liang) advised Emperor Gaozu, but Emperor Gaozu did not listen. Empress Lu asked Zhang Liang to devise a plan for her. Zhang Liang said, 'There are four people whom the Emperor cannot summon.' Therefore, Empress Lu had the Crown Prince write letters and prepare generous gifts to invite these four people. Emperor Gaozu held a banquet, and the Crown Prince attended, with four people following him. They had white hair and beards, and their attire was very magnificent. Emperor Gaozu was greatly surprised and said to these four people, 'Fortunately, you are doing your best to assist the Crown Prince.' He then summoned Consort Qi and said to her, 'Their wings have already grown strong, and it is ultimately impossible to replace the Crown Prince.' Marquis Liu originally borrowed the strength of these four people. (The Chen Liu Zhi records: Duke Dongyuan, Tang Xuanming lived in the garden; Duke Xiahuang, Cui Shaotong lived in seclusion in Xia Village; Master Jiaoli, Zhou Yuandao; Qili Ji, whose name is unknown, lived in seclusion in Shang Mountain to avoid the chaos of the Qin dynasty, calling himself Qili Ji.)

四皓。角音祿)○韓人張良嘗游下邳圯上(邳音丕。圯音怡。楚人謂橋為圯)。有老父墮履圯下。顧良下取之。父以足受去。里所復還曰。孺子可教矣。出一編書曰。讀此則為王者師。十三年見我濟北谷城山下黃石即我矣。旦日視其書。乃太公兵法也。后從帝過濟北。果見谷城山下黃石。取而葆祠之(葆即寶字)。留侯曰。家世相韓。及韓滅不愛萬金之資。為韓報仇。強秦天下振動。今以三寸舌為帝者師。封萬戶位列侯。此布衣之極于良足矣。愿棄人間事。欲從赤松子游耳。乃學辟榖道引輕身(辟音壁道導同)。

惠帝(盈高祖子)

四年除挾書律。秦律有挾書者族故今除之(挾藏也。族誅及九族)。

文帝(恒高祖中子)

元年上讀老子。有疑義。聞河上公結草為庵于河濱常讀老子。遣使問之。公曰。道尊德貴非可遙問。帝即駕車幸之。公授素書章句二卷曰。余注此經以來千七百年。凡傳三人。今子四矣。帝拜跪受經。失公所在。

元封元年。上東巡狩見老父。頭上白光數尺。面有童色。上問何道。對曰。臣年八十五垂死。有道士教臣絕谷服術飲水。今日行三百里。年百八十矣。帝受其方。老父后入岱山○上登嵩高起道宮。齋七日西南有白雲起。徑趨宮庭。群仙數千從西王母乘紫雲

【現代漢語翻譯】 現代漢語譯本： 四皓（sì hào）：指四個隱居的賢士。角音祿（jiǎo yīn lù）。 韓人張良（hán rén zhāng liáng）曾經在下邳（xià pí）的圯上（yí shàng，邳音丕（pī），圯音怡（yí），楚人稱橋為圯（yí））遊玩。有一位老人把鞋子掉到橋下，回頭示意張良下去撿。老人用腳接鞋，然後離開。走了一里路又回來，說：『孺子可教也。』拿出一本書說：『讀了這本書，你就可以做帝王的老師。十三年後在濟北（jì běi）谷城山（gǔ chéng shān）下見到我，黃石（huáng shí）就是我了。』第二天早上看那本書，原來是《太公兵法》（tài gōng bīng fǎ）。後來張良跟隨劉邦經過濟北，果然在谷城山下見到黃石，取來珍藏祭祀（葆（bǎo）就是寶字）。 留侯（liú hóu）張良說：『我家世代做韓國的相，等到韓國滅亡，我不吝惜萬金的家產，為韓國報仇。強大的秦國因此天下震動。如今憑著三寸不爛之舌做帝王的老師，被封為萬戶侯。我這個平民的榮華富貴已經到頂了。我願意拋棄人間的事，想跟隨赤松子（chì sōng zǐ）去遊玩。』於是學習辟榖（bì gǔ，辟音壁（bì））導引（dǎo yǐn，道導同）之術，使身體輕盈。 惠帝（huì dì）（盈（yíng），高祖的兒子） 四年，廢除了挾書律（xié shū lǜ）。秦朝的法律有私藏書籍的人要滅族的規定，所以現在廢除它（挾（xié）是藏的意思，族誅（zú zhū）是誅滅九族）。 文帝（wén dì）（恒（héng），高祖的第二個兒子） 元年，文帝閱讀《老子》（lǎo zi），有疑問。聽說河上公（hé shàng gōng）在河邊結草為庵，經常誦讀《老子》，派使者去請教他。河上公說：『道是尊貴的，德是寶貴的，不可以遙遠地詢問。』文帝就親自駕車去拜訪他。河上公授予他《素書》（sù shū）章句兩卷，說：『我註釋這部經書以來一千七百年，總共傳了三個人，現在你是第四個了。』文帝跪拜接受經書，河上公就不見了。 元封元年，皇上向東巡視，見到一位老人，頭上發出數尺長的白光，面容像兒童一樣。皇上問他修的是什麼道。老人回答說：『我今年八十五歲，快要死了，有道士教我斷絕穀物，服用草藥，飲用清水，現在一天能走三百里路，已經一百八十歲了。』皇上接受了他的方法。老人後來進入岱山（dài shān）。皇上登上嵩高山（sōng gāo shān）建造道宮，齋戒七天，西南方有白雲升起，直接飄向道宮庭院。眾仙數千人跟隨西王母（xī wáng mǔ）乘坐紫色的雲彩。

【English Translation】 English version: The Four皓 (sì hào): Refers to four reclusive wise men. 角音祿 (jiǎo yīn lù). Zhang Liang (zhāng liáng) of Han once strolled on the bridge (yí shàng) at Xiapi (xià pí) (邳 (pī), pronounced as Pī; 圯 (yí), pronounced as Yí; the people of Chu called bridges 圯 (yí)). An old man dropped his shoe under the bridge and beckoned Zhang Liang to retrieve it. The old man received the shoe with his foot and left. After walking about a mile, he returned and said, 'This young man is teachable.' He took out a book and said, 'Read this, and you can become a teacher of kings. Thirteen years from now, meet me at the foot of Gucheng Mountain (gǔ chéng shān) in Jibei (jì běi), and the Yellow Stone (huáng shí) will be me.' The next morning, he looked at the book, and it turned out to be 'The Art of War by Taigong' (tài gōng bīng fǎ). Later, Zhang Liang followed Emperor Gaozu past Jibei and indeed saw the Yellow Stone at the foot of Gucheng Mountain, which he took and treasured for worship (葆 (bǎo) is the same as 寶). Marquis Liu (liú hóu) Zhang Liang said, 'My family has been ministers of Han for generations. When Han was destroyed, I did not begrudge my wealth to avenge Han. The mighty Qin Dynasty was shaken by this. Now, with my three-inch tongue, I am a teacher of emperors and have been enfeoffed as a marquis with ten thousand households. This is the pinnacle of glory for a commoner like me. I wish to abandon worldly affairs and follow Chisongzi (chì sōng zǐ) to wander.' So he learned the arts of abstaining from grains (bì gǔ, 辟 (bì) pronounced as 壁 (bì)) and guiding the body (dǎo yǐn, 道 (dào) and 導 (dǎo) are the same), to make his body light. Emperor Hui (huì dì) (Ying (yíng), son of Emperor Gaozu) In the fourth year, the law against possessing books (xié shū lǜ) was abolished. The Qin law stipulated that those who secretly kept books would have their entire clan exterminated, so it was now abolished (挾 (xié) means to hide, 族誅 (zú zhū) means to exterminate the nine generations of relatives). Emperor Wen (wén dì) (Heng (héng), the second son of Emperor Gaozu) In the first year, Emperor Wen read the 'Laozi' (lǎo zi) and had doubts. He heard that the Old Man of the River (hé shàng gōng) had built a thatched hut by the river and often recited the 'Laozi,' so he sent an envoy to ask him. The Old Man of the River said, 'The Dao is honorable, and virtue is precious; it cannot be asked from afar.' The Emperor then drove his carriage to visit him in person. The Old Man of the River gave him two volumes of 'The Plain Book' (sù shū) with annotations, saying, 'Since I annotated this scripture, it has been passed down for 1700 years, to a total of three people. Now you are the fourth.' The Emperor knelt and received the scripture, and the Old Man of the River disappeared. In the first year of Yuanfeng, the Emperor toured eastward and saw an old man with a white light several feet long above his head and a face like a child. The Emperor asked him what Dao he cultivated. The old man replied, 'I am eighty-five years old and near death. A Daoist taught me to abstain from grains, take herbs, and drink water. Now I can walk three hundred miles a day and am already one hundred and eighty years old.' The Emperor accepted his method. The old man later entered Mount Dai (dài shān). The Emperor ascended Mount Songgao (sōng gāo shān) and built a Daoist palace, fasting for seven days. White clouds rose from the southwest and went directly to the palace courtyard. Thousands of immortals followed the Queen Mother of the West (xī wáng mǔ) riding on purple clouds.

之輦。命帝坐。侍女進桃四枚。帝收其核欲種之。母曰。此桃三千年一實。中國土薄不能生也。母命侍女王子登。彈八瑯之璈。董雙成吹雲和之笙。許飛瓊鼓震虛之簧。段安香作九天之鈞。帝叩頭問長生之道。母曰。汝性淫亂奢侈殺伐非法。欲以解脫三尸全身永久不可得也。乃命上元夫人。出八會之書五嶽真形圖六甲靈飛符。凡十二事以授帝。王母與夫人同乘。向西南而去。帝以靈文安柏梁臺。常朝拜之(武帝內傳)。

太初元年始正歷以正月為歲首。

述曰。漢因秦以十月建亥為正。雖文景之盛不能革。正月建寅用夏正也。孔子所謂行夏之時。至漢武始能行之。正音政。舊音征。今不用。書怠棄三正。詩正月。左傳春王正月。漢書改正朔。並無音文。書正月上日。音征又如字。此蓋陸德明順古避始皇諱故音征至今。人間猶作征音。殊不知去秦既遠自合削去。今人尚不知避孔聖諱。豈有讀其書行其教而不知避。此儒生君子所當聞諸　朝著于令為可也。

冬十一月天火柏梁臺。真形圖錄十二事並飛入太空。帝自受法不修至德。勞弊萬民遠征夷狄。不從王母訓故天見戒(內傳)。

二年齊人東方朔仕為太中大夫。上好仙術。朔從西那國得聲風木。上以遍賜群臣。人有疾則汗死則折。又東至吉云之

【現代漢語翻譯】 現代漢語譯本 然後（西王母）命令侍從抬來車輦，請漢武帝入座。侍女獻上四個仙桃。漢武帝收起桃核想要種植。西王母說：『這種桃樹三千年才結一次果實，中國的土地貧瘠，不能生長。』西王母命令侍女王子登彈奏八瑯之璈（一種美玉製成的樂器），董雙成吹奏雲和之笙（一種樂器），許飛瓊敲擊震虛之簧（一種樂器），段安香演奏九天之鈞（一種樂器）。漢武帝叩頭詢問長生不老的方法。西王母說：『你天性奢侈，嗜好殺戮，行為不合乎法度，想要通過解脫三尸（道教認為寄居人體的三種鬼神）而使身體永久存在是不可能的。』於是命令上元夫人取出八會之書（道教經典）、五嶽真形圖（道教符箓）、六甲靈飛符（道教符箓），共十二件事物授予漢武帝。王母與上元夫人一同乘坐車輦，向西南方向離去。漢武帝將這些靈文安放在柏梁臺，經常朝拜它們（出自《武帝內傳》）。

太初元年，開始頒佈新的歷法，以正月作為一年的開始。

敘述：漢朝沿用秦朝的制度，以十月建亥作為正月。即使在文帝、景帝的盛世，也不能改變這個制度。正月建寅，是沿用夏朝的歷法。孔子所說的『行夏之時』，到漢武帝時才得以實行。『正』字的讀音是『政』，舊讀為『征』，現在不用了。《尚書》說『怠棄三正』，《詩經》說『正月』，《左傳》說『春王正月』，《漢書》說『改正朔』，都沒有標明讀音。而《尚書》『正月上日』，讀音為『征』又讀如字。這大概是陸德明爲了順應古制，避諱秦始皇的名字，所以讀作『征』，一直沿用到今天。民間仍然讀作『征』音，卻不知道距離秦朝已經很久遠，自然應該削去這個讀音。現在的人尚且知道避諱孔子的名字，難道會讀他的書，行他的教義，卻不知道避諱嗎？這些是儒生君子應該在朝廷上提出，寫入法令中才對。

冬天十一月，柏梁臺發生火災，真形圖、圖錄以及十二件事物都飛入太空。漢武帝自從接受道法后，不修養德行，勞役百姓，遠征四方夷狄，不聽從西王母的教誨，所以上天降下警告（出自《內傳》）。

太初二年，齊國人東方朔做了太中大夫。皇上喜歡仙術，東方朔從西那國得到聲風木（一種樹木）。皇上把聲風木普遍賞賜給群臣。人有疾病，用聲風木擦拭就會出汗，人死了，用聲風木擦拭屍體就會折斷。他又向東到達吉云之...

【English Translation】 English version Then, (the Queen Mother of the West) ordered attendants to bring a chariot and invited Emperor Wu to sit. Maidens presented four celestial peaches. Emperor Wu collected the peach pits, intending to plant them. The Queen Mother said, 'These peaches bear fruit only once every three thousand years. The soil in China is too poor to grow them.' The Queen Mother ordered the maidens Wang Zideng to play the Eight-Luan Jade Instrument (a musical instrument made of beautiful jade), Dong Shuangcheng to play the Yunhe Sheng (a type of reed pipe instrument), Xu Feiqiong to strike the Zhenxu Reed (a musical instrument), and Duan Anxiang to perform the Nine Heavens' Jun (a musical instrument). Emperor Wu kowtowed and asked about the way to immortality. The Queen Mother said, 'Your nature is extravagant, you are fond of killing, and your actions are unlawful. It is impossible to achieve eternal life by eliminating the Three Corpses (three spirits believed to reside in the human body in Taoism) and preserving your whole body.' Thereupon, she ordered the Lady of Shangyuan to bring out the Book of Eight Assemblies (a Taoist scripture), the True Form Chart of the Five Peaks (Taoist talismans), and the Six-Jia Lingfei Talismans (Taoist talismans), a total of twelve items, and bestowed them upon Emperor Wu. The Queen Mother and the Lady of Shangyuan rode together in the chariot and departed towards the southwest. Emperor Wu placed these sacred texts in the Bailiang Terrace and regularly paid homage to them (from 'The Inner Biography of Emperor Wu').

In the first year of the Taichu era, a new calendar was promulgated, with the first month as the beginning of the year.

Narration: The Han dynasty followed the Qin dynasty's system, using the tenth month, which corresponds to Hai, as the first month. Even during the prosperous reigns of Emperors Wen and Jing, this system could not be changed. Using the first month, which corresponds to Yin, follows the Xia dynasty's calendar. What Confucius meant by 'Follow the times of Xia' was only implemented during the reign of Emperor Wu of Han. The pronunciation of the character '正' (zhèng, correct) is 'zhèng', formerly read as 'zhēng', but this pronunciation is no longer used. The 'Book of Documents' says 'Neglecting and abandoning the Three Corrects', the 'Book of Poetry' says 'First Month', the 'Zuo Zhuan' says 'Spring King First Month', and the 'Book of Han' says 'Correcting the Calendar', none of which indicate the pronunciation. However, in the 'Book of Documents', 'First Month Upper Day', the pronunciation is 'zhēng' and also read as the character itself. This is probably because Lu Deming, in order to conform to ancient customs and avoid the taboo of Qin Shi Huang's name, pronounced it as 'zhēng', which has been passed down to this day. People still pronounce it as 'zhēng', but they do not know that since the Qin dynasty is long gone, this pronunciation should naturally be removed. Nowadays, people still know to avoid the name of Confucius, so how could they read his books, practice his teachings, and not know to avoid it? These are things that Confucian scholars and gentlemen should propose in the court and write into the laws.

In the eleventh month of winter, a fire broke out in the Bailiang Terrace, and the True Form Chart, the records, and the twelve items all flew into space. Since Emperor Wu received the Taoist teachings, he did not cultivate virtue, burdened the people with labor, and launched distant expeditions against the barbarians. He did not heed the Queen Mother of the West's teachings, so Heaven sent down a warning (from 'The Inner Biography').

In the second year of the Taichu era, Dongfang Shuo from Qi became a Grand Master of the Palace. The Emperor was fond of immortal arts, and Dongfang Shuo obtained the Sound-Wind Wood (a type of tree) from the Xina country. The Emperor widely bestowed the Sound-Wind Wood upon his ministers. If a person was ill, wiping them with the Sound-Wind Wood would cause them to sweat; if a person was dead, wiping the corpse with the Sound-Wind Wood would cause it to break. He also went east to Jiyun...

澤。得五色甘露。帝遍賜群臣服之。老者少。疾者愈。朔少時游鴻蒙之澤。遇老母採桑。有黃眉翁。指母語朔曰。昔為我妻。托形太白之精。今汝亦此星之精。吾卻食吞氣已九千餘年。三千年一返骨洗髓。二千年一剝皮代毛。吾生來已三洗髓。五代毛矣(澗冥記及朔傳)。

征和元年魯共王(景帝子共恭同)好治宮室。壞孔子舊宅以廣其居。聞金石絲竹之聲。乃不敢壞於壁中得所藏古文虞夏商周之書及傳論語孝經。皆科斗文字。悉以書還孔子。更以竹簡寫之。詔博士孔安國作傳。初秦末孔子襄于壁中藏其家書也(襄孔子六世孫。惠帝時為博士。安國之曾祖也。壞古話反。毀之曰壞。科斗蝦蟆子。書形似之。傳直戀反。今尚書大傳是也)。

昭帝(弗武帝子)

始元元年郴人蘇耽感神仙。授以道術。一日忽掃灑庭除曰。仙侶至矣。俄紫氣氤氳。白鶴數十來集化為人。天服粲麗。耽入白母曰。耽當爲神仙不得終養。因留樻曰。有所乏可叩之。又云。明年郡有疾疫。可取庭前井水橘葉以救人。少資甘旨。言畢昇天。明年果大疫。百姓競詣母。母依法救之皆愈。常有乏叩樻。其物立致。后三年母疑開鑰視之。雙鶴飛去。叩之無復應。後有一鶴來止郡城樓。少年彈之。乃以爪攫樓板成字云。風浙浙兮雨悽悽。

【現代漢語翻譯】 現代漢語譯本： 在鴻蒙之澤，他獲得了五色甘露。皇帝將甘露賜給群臣服用，年老的人變得年輕，有疾病的人痊癒。東方朔年輕時遊歷鴻蒙之澤，遇到一位老婦人在採桑，旁邊有一位黃眉老翁，指著老婦人對東方朔說：『她過去是我的妻子，是太白星的精靈託生的。現在你也是這顆星的精靈。我已經服食吞氣九千多年了，每三千年更換一次骨骼清洗髓，每兩千年剝皮更換毛髮。我生來已經洗髓三次，更換毛髮五次了。』（出自《澗冥記》和《東方朔傳》）。

征和元年，魯共王（景帝之子魯共恭王）喜歡建造宮室，拆毀孔子的舊宅來擴建他的住所。他聽到金石絲竹的聲音，於是就不敢再拆了。在墻壁中發現了所藏的古文《虞夏商周之書》以及《傳論語》、《孝經》。都是科斗文字（蝌蚪文），全部用書本還給孔子，又用竹簡重新抄寫。皇帝下詔讓博士孔安國作傳。當初秦朝末年，孔子襄（孔子的六世孫，惠帝時擔任博士，是孔安國的曾祖父）將家書藏在墻壁中。（壞，音huài，毀壞的意思。科斗，蝌蚪，蝦蟆的幼子，文字的形狀像蝌蚪。傳，音zhuàn，指傳記，如現在的《尚書大傳》）。

昭帝（漢武帝之子）：

始元元年，郴縣人蘇耽（Su Dan）感應到神仙，神仙傳授給他道術。有一天，他忽然打掃庭院，說：『仙界的同伴要來了。』不久，紫色的雲氣瀰漫，幾十只白鶴飛來聚集，化作人形，穿著華麗的天界服裝。蘇耽進入白鶴群中，對母親說：『我將要成為神仙，不能終身奉養您了。』於是留下一個櫃子說：『如果有什麼缺乏的，可以敲擊它。』又說：『明年郡里會有疾病流行，可以取庭前的井水和橘子葉來救人，稍微資助一些美味的食物。』說完就昇天了。第二年果然發生了大瘟疫，百姓們都到蘇耽的母親那裡求助，蘇耽的母親按照蘇耽的方法救治他們，都痊癒了。常常有缺乏的時候就敲擊櫃子，所需要的東西立刻就出現。三年後，蘇耽的母親懷疑，打開櫃子看，兩隻白鶴飛走了。再敲擊櫃子，就沒有迴應了。後來有一隻鶴飛來停在郡城的城樓上，有個少年用彈弓射它，鶴就用爪子在樓板上抓出字來，寫道：『風聲瑟瑟兮，雨聲悽悽。』

【English Translation】 English version: In the Hongmeng Marsh (Hongmeng Zhi Ze), he obtained five-colored sweet dew. The emperor bestowed the dew upon his ministers to consume, and the old became young, and the sick were healed. When Dongfang Shuo (Dongfang Shuo) was young, he traveled in the Hongmeng Marsh and encountered an old woman picking mulberry leaves. Beside her was an old man with yellow eyebrows, who pointed at the woman and said to Dongfang Shuo: 'She was once my wife, incarnated from the essence of the planet Venus (Taibai Zhi Jing). Now you are also the essence of this star. I have been consuming and swallowing qi for over nine thousand years, changing my bones and washing my marrow every three thousand years, and shedding my skin and replacing my fur every two thousand years. I have washed my marrow three times and replaced my fur five times since I was born.' (From 'Jian Ming Ji' and 'Biography of Dongfang Shuo').

In the first year of the Zhenghe era, King Gong of Lu (King Gong of Lu, son of Emperor Jing) liked to build palaces and demolished Confucius' (Kongzi) old residence to expand his dwelling. He heard the sounds of metal, stone, silk, and bamboo, so he dared not demolish it further. In the walls, he discovered the hidden ancient texts 'Books of Yu, Xia, Shang, and Zhou' (Yu Xia Shang Zhou Zhi Shu), as well as 'Commentary on the Analects' (Chuan Lunyu) and 'Classic of Filial Piety' (Xiao Jing). All were written in tadpole script (Ke Dou Wenzi). He returned all the books to the descendants of Confucius and had them rewritten on bamboo slips. The emperor ordered the scholar Kong Anguo (Kong Anguo) to write a commentary. Originally, at the end of the Qin Dynasty, Kongzi Xiang (Kongzi Xiang, the sixth-generation descendant of Confucius, served as a scholar during the reign of Emperor Hui, and was the great-grandfather of Kong Anguo) had hidden his family's books in the walls. ('Huai' means to destroy. 'Ke Dou' refers to tadpoles, the young of toads, and the shape of the script resembles tadpoles. 'Chuan' refers to commentaries, such as the current 'Great Commentary on the Book of Documents').

Emperor Zhao (son of Emperor Wu):

In the first year of the Shiyuan era, Su Dan (Su Dan) of Chen County sensed the presence of immortals, who imparted to him the arts of Daoism. One day, he suddenly swept and cleaned the courtyard, saying: 'Companions from the celestial realm are arriving.' Soon, purple clouds filled the air, and dozens of white cranes flew in and gathered, transforming into human figures wearing splendid celestial garments. Su Dan entered the group of white cranes and said to his mother: 'I am about to become an immortal and will not be able to care for you for the rest of your life.' So he left a cabinet, saying: 'If you lack anything, you can knock on it.' He also said: 'Next year, there will be an epidemic in the county. You can take the well water and tangerine leaves from the courtyard to save people, and slightly provide some delicious food.' After saying this, he ascended to heaven. The following year, a great plague indeed broke out, and the people all went to Su Dan's mother for help. Su Dan's mother treated them according to Su Dan's instructions, and they were all healed. Whenever she lacked anything, she would knock on the cabinet, and the things she needed would immediately appear. Three years later, Su Dan's mother became suspicious and opened the cabinet to look, and two white cranes flew away. When she knocked on the cabinet again, there was no response. Later, a crane came and landed on the city tower of the county seat. A young man shot at it with a slingshot, and the crane used its claws to scratch words on the tower board, writing: 'The wind whispers sadly, the rain falls mournfully.'

城郭是兮人民非。三百甲子令來歸。我是蘇耽彈我何為。

宣露(洵武帝曾孫)

甘露三年詔諸儒論五經同異。太子太傅蕭望之平奏其議。上親稱制臨決。

元帝(奭宣帝子)

初元元年詔封孔子后孔霸為褒成君。

綏和元年。劉向說上宜興辟雍。設庠序陳禮樂。以風化天下。帝下公卿議。會向病卒。

二年詔光祿大夫劉歆典領五經。卒父前業。歆敘諸子為九流。曰儒曰道曰陰陽曰法曰名曰墨曰從橫曰雜曰農。皆起于王道既微諸侯力政(儒家游史六經。留意仁義。宗師仲尼于道最高。道家秉要元本。清虛自守。陰陽家敬順曆象。以授民時。法家信賞必罰以輔禮制。名家名位不同。禮亦異數。墨家茅居采椽。是以貴儉。從橫家權事制宜。受命而不受辭。雜家合名法兼儒墨。知國體貫王治。農家勸耕桑足衣食。此見前漢史)。蜀人楊雄放易作太玄。放論語作法言。言人之性善惡混。修其善則為善人。修其惡則為惡人。氣也者所適。善惡之馬也。

司馬君實注曰。孟子言性善。不善者外物誘之也。荀子言性惡。其善者聖人教之也。是皆得其一偏。夫性者受于天以生者也。善與惡必兼有之。猶陰之與陽。聖人不能無惡。愚人不能無善。譬之於田稻粱藜莠相與並生善治田者耨其藜莠

【現代漢語翻譯】 現代漢語譯本 『城郭依舊，人民卻已更換。三百年過去，我將回歸何處？我是蘇耽（人名），你彈奏我又有什麼意義呢？』

宣露（洵武帝曾孫）：

甘露三年，皇帝下詔讓眾儒生討論五經的同異之處。太子太傅蕭望之（人名）上奏了他的議論。皇帝親自裁決。

元帝（奭，宣帝之子）：

初元元年，皇帝下詔封孔子的後代孔霸（人名）為褒成君。

綏和元年，劉向（人名）勸說皇帝應該興建辟雍（古代大學），設立庠序（古代學校），陳列禮樂，以此來教化天下。皇帝將此事交給公卿大臣們議論。恰逢劉向病逝。

綏和二年，皇帝下詔讓光祿大夫劉歆（人名）掌管五經，繼承他父親未完成的事業。劉歆將諸子百家分為九流，分別是儒家、道家、陰陽家、法家、名家、墨家、縱橫家、雜家、農家。這些學派都是在王道衰微、諸侯用武力統治的時代產生的（儒家遊歷諸國，研習六經，注重仁義，尊奉仲尼（孔子）為宗師，是諸子百家中最高的。道家秉持要領和根本，清靜虛無，自我守護。陰陽家敬順曆法，用來教導百姓農時。法家信奉賞罰分明，用來輔助禮制。名家認為名位不同，禮儀也應有差異。墨家住在簡陋的房屋裡，使用粗糙的椽子，因此崇尚節儉。縱橫家權衡事勢，因時制宜，接受使命而不接受辭令。雜家綜合了名家、法家、儒家、墨家的思想，瞭解國家體制，貫通王道治理。農家勸勉百姓耕田種桑，使衣食充足。以上出自《前漢書》）。蜀人楊雄（人名）模仿《易經》創作了《太玄》，模仿《論語》創作了《法言》。《法言》認為人性善惡混雜，修養善的一面就成為善人，修養惡的一面就成為惡人。人的『氣』會適應環境，善惡就像馬一樣被驅使。

司馬光（人名）在註釋中說：孟子說人性本善，不善是由於外物誘惑。荀子說人性本惡，善是由於聖人教化。這些都只看到了片面。人性是稟受于天而產生的，善與惡必然兼而有之，就像陰與陽一樣。聖人不可能沒有惡，愚人不可能沒有善。這就像田地裡稻、粱、藜、莠一同生長，善於治理田地的人會鋤掉藜和莠。

【English Translation】 English version 'The city walls remain, but the people have changed. Three hundred years have passed, where shall I return? I am Su Dan (a personal name), what is the point of you playing for me?'

Xuan Lu (great-grandson of Emperor Xunwu):

In the third year of Ganlu, the emperor issued an edict ordering the Confucian scholars to discuss the similarities and differences of the Five Classics. The Crown Prince Taifu (Grand Tutor) Xiao Wangzhi (a personal name) presented his arguments. The emperor personally made the final decision.

Emperor Yuan (Shi, son of Emperor Xuan):

In the first year of Chuyuan, the emperor issued an edict to enfeoff Kong Ba (a personal name), a descendant of Confucius, as the Marquis of Baocheng.

In the first year of Suihe, Liu Xiang (a personal name) advised the emperor to establish the Biyong (ancient imperial academy), set up the Xiangxu (ancient schools), and display rituals and music in order to civilize the world. The emperor submitted this matter to the court officials for discussion. It happened that Liu Xiang died of illness.

In the second year of Suihe, the emperor issued an edict appointing Guanglu Dafu (Grand Master of Light and Ceremony) Liu Xin (a personal name) to oversee the Five Classics, continuing his father's unfinished work. Liu Xin classified the various schools of thought into nine streams, namely Confucianism, Taoism, Yin-Yang School, Legalism, School of Names, Mohism, School of Diplomacy, Miscellaneous School, and Agriculturalism. These schools all arose in an era when the royal way was declining and the feudal lords ruled by force (Confucians traveled among the states, studied the Six Classics, emphasized benevolence and righteousness, and revered Zhongni (Confucius) as their master, being the highest among the schools of thought. Taoists adhered to the essentials and the root, maintaining purity and tranquility, and guarding themselves. Yin-Yang School respected and followed the calendar, using it to instruct the people on agricultural seasons. Legalists believed in clear rewards and punishments to assist the system of rites. The School of Names believed that different ranks should have different rituals. Mohists lived in simple houses with rough rafters, thus valuing frugality. The School of Diplomacy weighed the circumstances and adapted to the times, accepting missions but not refusing words. The Miscellaneous School combined the ideas of the School of Names, Legalism, Confucianism, and Mohism, understanding the national system and comprehending the governance of the royal way. Agriculturalists encouraged the people to cultivate fields and plant mulberry trees, ensuring sufficient food and clothing. The above is from the History of the Former Han Dynasty). Yang Xiong (a personal name) of Shu imitated the Book of Changes to create the Tai Xuan, and imitated the Analects to create the Fa Yan. The Fa Yan argued that human nature is a mixture of good and evil, cultivating the good side makes one a good person, and cultivating the evil side makes one an evil person. A person's 'qi' adapts to the environment, and good and evil are like horses being driven.

Sima Guang (a personal name) commented: Mencius said that human nature is inherently good, and that evil is due to external temptations. Xunzi said that human nature is inherently evil, and that goodness is due to the teachings of sages. These views only see one side of the matter. Human nature is received from heaven at birth, and it necessarily contains both good and evil, just like yin and yang. Sages cannot be without evil, and fools cannot be without good. It is like rice, millet, weeds, and unwanted plants growing together in a field; those who are good at managing the field will weed out the weeds and unwanted plants.

。而養其稻粱。不善治田者反之。孟子以為仁義禮智皆出乎性者也。是豈可謂之不然乎。然殊不知暴慢貪惑亦出乎性也。是信稻粱之生於田。而不信藜莠之亦生於田也。荀子以為爭奪賤賊之心人之所生而有也。不以師法禮義正之。則悖亂而不治。是豈可謂之不然乎。然殊不知慈愛羞惡之心亦生而有也。是信藜莠之生於田。而不信稻粱之亦生於田也。故楊子以人之性善惡混。混者善惡雜處於心之謂也。顧人之所擇而修之何如耳。

二年。上幸辟雍(太學也)。尊養三老五更(鄭康成云。老人更知三德五事者。李奇云。王者父事三老。兄事五更。音庚)。引桓榮及弟子升堂。上自為說。諸儒執經問難。冠帶搢紳之人圓橋門而觀聽者蓋億萬計(搢音晉插笏也)。

十五年三月。上東巡狩幸闕里(其處有廢闕址)祠孔子及七十二弟子。上親御講堂。命皇太子諸王說經。封十九代孫孔僖為褒成侯。

章帝(坦明帝子)

元和二年三月上幸魯。祠孔子于闕里。及七十二弟子。大會孔氏男子六十二人。拜孔僖為郎中。

四年。詔謁者陳珍及五經博士。校定東觀五經諸子傳記百家藝術。

延光元年陰長生者陰皇后之屬。師事馬明王。學道度世。同入青城山。煮黃土為金立壇。授以太清神丹經。長

【現代漢語翻譯】 現代漢語譯本：有人種植稻穀和粱米，不善於耕田的人卻會適得其反。《孟子》認為仁義禮智都出於人的本性，難道能說不是這樣嗎？然而卻不知道暴躁、怠慢、貪婪、迷惑也出於人的本性。這就像相信稻穀和粱米生長在田地裡，卻不相信藜草和雜草也生長在田地裡。《荀子》認為爭奪、殘害之心是人天生就有的，不通過老師的教導和禮義來匡正，就會悖逆混亂而無法治理。難道能說不是這樣嗎？然而卻不知道慈愛和羞恥之心也是天生就有的。這就像相信藜草和雜草生長在田地裡，卻不相信稻穀和粱米也生長在田地裡。所以楊雄認為人的本性是善惡混雜的，混雜是指善和惡都雜存於心中。關鍵在於人選擇並修養哪一方面罷了。 永平二年，皇上親臨辟雍（太學），尊崇供養三老五更（鄭康成說：『三老是年老而通曉三德之人，五更是年老而通曉五事之人。』李奇說：『天子以對待父親的禮節對待三老，以對待兄長的禮節對待五更。』音庚）。召見桓榮和他的弟子們登上講堂，皇上親自為他們講學。各位儒生拿著經書提問辯難。戴著帽子、插著笏板的士人圍在橋門外觀看聽講的，大概有數以億萬計（搢音晉，是插笏的意思）。 永平十五年三月，皇上向東巡視，到闕里（那個地方有廢棄的宮闕遺址）祭祀孔子和七十二位弟子。皇上親自到講堂講學，命令皇太子和各位諸王講解經書。封孔子的十九代孫孔僖為褒成侯。 章帝（坦，明帝的兒子） 元和二年三月，皇上到魯地，在闕里祭祀孔子和七十二位弟子，召集孔氏男子六十二人聚會。任命孔僖為郎中。 元和四年，下詔謁者陳珍和五經博士，校訂整理東觀收藏的五經、諸子傳記和百家藝術。 延光元年，有個叫陰長生的人，是陰皇后的親屬，拜馬明王為師，學習道術以求度世，一同進入青城山。他們煮煉黃土為黃金，設立祭壇，傳授《太清神丹經》給陰長生。

【English Translation】 English version: Some cultivate rice and millet, but those unskilled in farming do the opposite. Mencius believed that benevolence, righteousness, propriety, and wisdom all originate from human nature. Can it be said that this is not so? Yet, they fail to realize that violence, arrogance, greed, and delusion also originate from human nature. This is like believing that rice and millet grow in the fields, but not believing that goosefoot and weeds also grow in the fields. Xunzi believed that the heart of contention and wickedness is inherent in people from birth. If it is not corrected by teachers, laws, propriety, and righteousness, it will become rebellious and ungovernable. Can it be said that this is not so? Yet, they fail to realize that compassion and shame are also inherent from birth. This is like believing that goosefoot and weeds grow in the fields, but not believing that rice and millet also grow in the fields. Therefore, Yang Xiong believed that human nature is a mixture of good and evil. 'Mixture' means that good and evil are both present in the heart. The key lies in what a person chooses to cultivate. In the second year of Yongping, the Emperor personally visited the Biyong (Imperial Academy), honoring and supporting the Three Elders and Five More Experienced (Zheng Kangcheng said: 'The Three Elders are old men who understand the Three Virtues, and the Five More Experienced are old men who understand the Five Affairs.' Li Qi said: 'The Emperor treats the Three Elders with the respect due to a father, and the Five More Experienced with the respect due to an elder brother.' Pronounced 'geng'). He summoned Huan Rong and his disciples to ascend the hall, and the Emperor personally lectured to them. The scholars held scriptures and debated questions. Those wearing hats and inserting scepters into their belts surrounded the bridge gate to watch and listen, numbering in the hundreds of millions (搢, pronounced 'jin', means to insert a scepter). In the third month of the fifteenth year of Yongping, the Emperor made an eastern tour, visiting Qielǐ (where there were ruins of abandoned palaces) to offer sacrifices to Confucius and his seventy-two disciples. The Emperor personally went to the lecture hall to lecture, ordering the Crown Prince and the various princes to explain the scriptures. He enfeoffed Kong Xi, the nineteenth-generation descendant of Confucius, as the Marquis of Baocheng. Emperor Zhang (Tan, son of Emperor Ming) In the third month of the second year of Yuanhe, the Emperor went to Lu, offering sacrifices to Confucius and his seventy-two disciples at Qielǐ. He gathered sixty-two men of the Kong clan for a meeting. He appointed Kong Xi as a Gentleman of the Palace. In the fourth year of Yuanhe, he issued an edict to the Attendant Chen Zhen and the Doctors of the Five Classics to collate and revise the Five Classics, the biographies of the various masters, and the arts of the hundred schools collected in the Eastern Pavilion. In the first year of Yanguang, there was a man named Yin Changsheng, a relative of Empress Yin, who studied under Ma Mingwang, learning the Dao to seek salvation, and together they entered Qingcheng Mountain. They boiled yellow earth to make gold, set up an altar, and transmitted the 'Classic of the Divine Elixir of Great Purity' to Yin Changsheng.

生合丹服其半不升天。大作黃金數十萬斤以施窮乏。在民間二百年。後於平都山白日昇天。

四年上幸魯。祠孔子及七十二弟子。

○魏伯陽者。上虞人。好道術與弟子三人入山作丹。丹成先服之即死。弟子虞生曰。吾師非凡人服丹而死。將有意焉。亦服丹而死。餘二弟子疑不服。出山求棺木。伯陽即起將虞生皆仙去。逢入山伐木人。作書寄謝二弟子。伯陽作參同契五將類三卷。其說似解周易。而假借爻象以論作丹之事。儒家不識其旨。唯以陰陽二義為之註釋。

○王遠舉孝廉為郎中。棄官入山修道。帝徴詣京師。題宮門四百字。說方來之事。帝惡之使削去。墨徹板愈明。遠過吳住蔡經家。召麻姑各進行廚。金盤玉杯擘麟脯。姑云已見東海三變桑田。向到蓬萊水又淺于昔日。遠曰。聖人背言海中行復揚塵。經見姑手爪似鳥。心念背大癢時得此爬背。遠使人牽經鞭之。麻姑神人。汝何謂爪可爬背。經謂父母曰。王君常在崑崙山往來。羅浮括蒼皆有宮室主天曹事。地上五嶽生死之事皆先告王君。

永壽二年九月九日。天師張道陵在閬州雲臺山。老君遣使者持玉冊。授陵正一真人。與夫人雍氏同升寶車。弟子王長趙升皆同升天。道陵本居餘杭天目山。漢光武建武十年正月望日生。七歲能誦道德經。

{ "translations": [ "現代漢語譯本：", "有人煉製成仙丹，服用了一半卻沒有昇天。於是他大量製造黃金，數以十萬斤計，用來施捨給貧困的人。他在民間生活了兩百年。後來在平都山白天昇天。", "", "永壽四年，皇上巡幸魯地，祭祀孔子及七十二位弟子。", "", "魏伯陽，上虞人，喜好道術，與三個弟子入山煉丹。丹煉成后，他先服下，隨即死去。弟子虞生說：『我的老師不是凡人，服丹而死，一定有用意。』也服下丹藥而死。其餘兩個弟子懷疑，沒有服用，出山去尋找棺木。魏伯陽隨即起身，將虞生一同帶走成仙而去。途中遇到入山砍柴的人，寫了封信託他寄給那兩個弟子。魏伯陽著有《參同契》五將類三卷，他的學說看似解釋《周易》，而實際上是假借爻象來論述煉丹之事。儒家不理解其中的旨意，只用陰陽二義來為之註釋。", "", "王遠被舉薦為孝廉，擔任郎中。他棄官入山修道。皇帝下詔徵召他到京師。他在宮門上題寫了四百字，述說未來的事情。皇帝厭惡他，命人削去題字。墨跡被削去後，板面反而更加明亮。王遠路過吳地，住在蔡經家。他召來麻姑，各自準備食物。有金盤玉杯，還有切開的麒麟肉。麻姑說她已經見過東海三次變為桑田。以前到蓬萊，海水也比現在淺。王遠說：『聖人預言海中將要揚起塵土。』蔡經見麻姑的手爪像鳥爪，心裡想如果背部發癢時能用這爪子撓背就好了。王遠讓人拉過蔡經鞭打他。麻姑是神人，你怎麼能說她的爪子可以用來撓背呢？蔡經對父母說：『王君經常在崑崙山往來，羅浮山、括蒼山都有他的宮室，他主管天曹的事情。地上五嶽生死的事情都要先稟告王君。』", "", "永壽二年九月九日，天師張道陵在閬州雲臺山，太上老君派遣使者拿著玉冊，授予張道陵正一真人（Zhengyi Zhenren，the Perfected of Orthodox Unity）的稱號，與夫人雍氏一同乘坐寶車昇天。弟子王長、趙升也都一同昇天。張道陵原本居住在餘杭天目山。漢光武帝建武十年正月十五日出生。七歲就能背誦《道德經》。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

章帝元和二年以博士召不起。乃去學長生隱居雲錦山(今信州龍虎山)。和帝永元四年就拜諫議大夫辭疾。復徴為太傅封冀侯。語使者曰。為我謝天子。九霄金闕業已為巨矣。遂轉入嵩山。感老君夢中告曰。石室有黃帝九鼎大丹經。可往受之。後果獲得。家貧無貲可煉。乃入蜀隱鶴鳴山。依法煉丹三年乃成。謂弟子曰。當爲國家興利除害以濟民庶。然後服丹輕舉。臣事三境庶無愧焉。乃攝伏魔鬼奪二十四治化為福庭。老君覆命陵參駕朝玉晨大道君。授以天師印綬雌雄二釰正一盟威秘箓三清眾經符圖。人有疾患官災隨事輸米以贖罪疏過悔謝。弟子戶至數萬。桓帝建和二年降十二神女掩于井中。化咸泉為鹽井(今陵井監是)。永壽元年老君命陵同遊成都。地祇涌玉局高丈餘。以為寶座。老君登座說南北二斗經。老君既去。玉局復陷為井(今玉局觀是故跡)明年老君遣使召陵昇天(天師傳)。

順帝時。張陵學道鶴鳴山。受其道者出米五斗。陵傳子衡。衡子魯。魯自號師君。其來學者。初名鬼卒。后號祭酒。各領部眾。有病者令首過諸祭酒。各起義舍于路。置米肉以給行旅。民夷信向之。朝廷就拜鎮夷中郎將領漢寧。太守曹操入南鄭封魯閬中侯。卒謚原侯。子富嗣(後漢書劉焉傳)。熹平中。漢中有張修。為太平道。

【現代漢語翻譯】 現代漢語譯本：章帝元和二年，朝廷以博士之職徵召張陵，但他沒有應召。於是他放棄了做官，隱居在雲錦山（今信州龍虎山）。和帝永元四年，朝廷再次徵召他為諫議大夫，他以生病為由推辭。後來又被徵召為太傅，並封為冀侯。他告訴使者說：『請替我感謝天子，我在九霄金闕的功業已經很大了。』於是他轉而進入嵩山。他夢中感應到老君告訴他說：『石室裡有黃帝的九鼎大丹經，可以前去接受它。』後來果然得到了。因為家貧沒有錢財可以煉丹，於是他進入蜀地，隱居在鶴鳴山。按照經書上的方法煉丹，三年後煉成。他告訴弟子們說：『應當為國家興利除害，用來救濟百姓。然後服用丹藥，輕身飛舉，臣事三境，大概就不會感到慚愧了。』於是他攝伏魔鬼，奪取了二十四治，將它們化為福庭。老君再次命令張陵參拜玉晨大道君，授予他天師印綬、雌雄二劍、正一盟威秘箓、三清眾經符圖。人們有疾病或官司災禍，就根據事情的大小輸米來贖罪，陳述過錯，悔恨謝罪。他的弟子多達數萬戶。桓帝建和二年，降下十二神女，將她們掩埋在井中，將咸泉化為鹽井（就是今天的陵井監）。永壽元年，老君命令張陵一同遊歷成都。地祇涌出玉局，高一丈多，作為寶座。老君登上寶座，宣說南北二斗經。老君離開后，玉局又陷落成為井（就是今天的玉局觀，是遺蹟）。第二年，老君派遣使者召張陵昇天（出自《天師傳》）。 順帝時期，張陵在鶴鳴山學道，接受他道術的人要出米五斗。張陵將道術傳給兒子張衡，張衡傳給兒子張魯。張魯自稱師君。前來學習道術的人，最初被稱為鬼卒，後來被稱為祭酒，各自帶領部眾。有生病的人，就讓其向各位祭酒陳述過錯。各地在路邊設立義舍，設定米肉來供給來往的旅客。百姓和少數民族都信奉他。朝廷於是任命他為鎮夷中郎將，兼領漢寧。太守曹操進入南鄭，封張魯為閬中侯，死後謚號為原侯，兒子張富繼承爵位（出自《後漢書·劉焉傳》）。熹平年間，漢中有張修，傳習太平道。

【English Translation】 English version: In the second year of the Yuanhe era of Emperor Zhang, Zhang Ling was summoned as a scholar, but he did not accept the position. Therefore, he gave up his official career and lived in seclusion on Mount Yunjin (now Longhu Mountain in Xinzhou). In the fourth year of the Yongyuan era of Emperor He, he was again summoned as a Counselor, but he declined due to illness. Later, he was summoned again as Grand Tutor and enfeoffed as Marquis of Ji. He told the messenger, 'Please thank the Emperor for me. My achievements in the Golden Palace of the Nine Heavens are already great.' Then he went to Mount Song. In a dream, he sensed Lao Jun (Lord Lao, a deified Lao Tzu) telling him, 'In the stone chamber, there is the Yellow Emperor's Nine Cauldrons Great Elixir Scripture. You can go and receive it.' Later, he indeed obtained it. Because he was poor and had no money to refine the elixir, he went to Shu (Sichuan) and lived in seclusion on Mount Heming. According to the methods in the scripture, he refined the elixir for three years and succeeded. He told his disciples, 'We should benefit the country and eliminate harm, in order to save the people. Then, after taking the elixir, we can ascend lightly and serve the Three Realms, so that we will not feel ashamed.' Therefore, he subdued demons, seized the Twenty-Four Jurisdictions, and transformed them into Blessed Courts. Lao Jun again ordered Zhang Ling to pay homage to the Jade Morning Great Dao Lord, and bestowed upon him the Seal of the Celestial Master, the Twin Swords, the Secret Records of the Orthodox Oneness Covenant of Authority, and the Talismans and Charts of the Three Purities and Various Scriptures. People with illnesses or official disasters would donate rice according to the severity of the matter to atone for their sins, confess their faults, repent, and apologize. His disciples numbered tens of thousands of households. In the second year of the Jianhe era of Emperor Huan, twelve divine women descended and were buried in a well, transforming the salty spring into a salt well (which is today's Lingjing Supervision). In the first year of the Yongshou era, Lao Jun ordered Zhang Ling to travel to Chengdu together. The Earth Deity caused a Jade Platform to emerge, more than ten feet high, as a throne. Lao Jun ascended the throne and preached the Scriptures of the North and South Dipper. After Lao Jun left, the Jade Platform collapsed back into a well (which is today's Yujuguan, a historical site). The following year, Lao Jun sent a messenger to summon Zhang Ling to ascend to heaven (from 'Biography of the Celestial Master'). During the reign of Emperor Shun, Zhang Ling studied the Dao on Mount Heming. Those who accepted his Dao had to offer five dou (a unit of dry measure) of rice. Zhang Ling passed on his Dao to his son Zhang Heng, and Zhang Heng passed it on to his son Zhang Lu. Zhang Lu called himself Master Lord. Those who came to study the Dao were initially called Ghost Soldiers, and later called Libationers, each leading a group of followers. Those who were sick were made to confess their faults to the Libationers. Charity houses were set up along the roads, providing rice and meat to travelers. The people and ethnic minorities believed in him. The court then appointed him as General Who Pacifies the Yi (barbarians) and concurrently administered Hanning. Prefect Cao Cao entered Nanzheng and enfeoffed Zhang Lu as Marquis of Langzhong. After his death, he was given the posthumous title of Marquis Yuan, and his son Zhang Fu inherited the title (from 'Biography of Liu Yan' in the 'Book of the Later Han'). During the Xiping era, there was Zhang Xiu in Hanzhong, who propagated the Way of Great Peace.

張角為五斗米道。太平道師教人叩頭思過。因以符水飲之。使病家出米五斗。后角被誅。修亦亡。魯因其人信行。遂增飾之。教起義舍(典略)。

張魯祖父陵客蜀學道在鵠鳴山。造作道書以惑百姓。受道者出米五斗。世號米賊。陵死子衡傳其業。衡死魯復傳之(三國魏志)。

初鉅鹿張角奉事黃老。以妖術教授。號太平道。咒符水以療病。令病者跪拜首過。或時病癒。眾共神之。角分遣弟子周遊四方轉相誑誘。十餘年間徒眾數十萬。自青徐幽冀荊揚兗豫八州之人莫不畢應。凡三十六方。方猶將軍也。大方萬餘人。小方六七千。角弟子唐週上書告之。有詔逐捕角等。角敕諸方俱起。皆著黃巾以為標幟。故時人謂之黃巾賊。旬月之間天下響應(角起于靈帝中平元年)。詔皇甫嵩討角。嵩與角弟梁戰。大破之斬梁。角先已病死。剖棺戮屍。傳首京師(後漢書皇甫嵩傳)。

述曰。事固有真偽相雜。而失其實者夫五斗米道。此老君授天師正一盟威法中之一端也。天師于順帝時行之於蜀矣。天師父子得道仙舉。逮今龍虎山勝蹟儼然。子孫為嗣師者不絕。是亦歷朝之所尊事真也。張修張角在靈帝時當天師之後。假五斗米道轉教徒眾。遍於八州為三十六方(方猶將軍也)。一且反叛而卒致誅戮偽也。然作史者或

【現代漢語翻譯】 現代漢語譯本：張角創立了五斗米道。太平道的首領教人叩頭反思自己的過錯，然後用符水給他們喝。讓患病的人家交出五斗米。後來張角被誅殺，張修也逃亡了。張魯因為當地人相信並遵行這些，就加以增飾。他的教派開始設立義舍（出自《典略》）。 張魯的祖父張陵在蜀地鵠鳴山學習道術。他製造道書來迷惑百姓，接受他道術的人要交出五斗米，世人稱他們為米賊。張陵死後，他的兒子張衡繼承了他的事業。張衡死後，張魯又繼承了它（出自《三國魏志》）。 起初，鉅鹿的張角信奉黃老之術，用妖術來教導人，號稱太平道。他用畫有符的符水來給人治病，讓病人跪拜並反思自己的過錯，有時病就好了，眾人就一起把他當做神。張角分派他的弟子到四處遊歷，互相欺騙引誘。十多年間，他的徒眾有數十萬人。從青、徐、幽、冀、荊、揚、兗、豫八個州的人沒有不響應的。總共有三十六方，方就像將軍一樣。大方有一萬多人，小方有六七千人。張角的弟子唐週上書告發了他。朝廷下令追捕張角等人。張角命令各方一起起事，都戴著黃色的頭巾作為標誌，所以當時的人稱他們為黃巾賊。幾個月之內，天下都響應了（張角起事于靈帝中平元年）。朝廷下令皇甫嵩討伐張角。皇甫嵩與張角的弟弟張梁交戰，大敗了他並斬殺了張梁。張角先前已經病死了，（皇甫嵩）就剖開他的棺材，戮了他的屍體，把他的頭顱傳到京師（出自《後漢書·皇甫嵩傳》）。 評論說，事情本來就有真假混雜的情況，而失去真實情況的。五斗米道，這是老君傳授給天師的正一盟威法中的一個分支。天師在順帝時在蜀地推行它。天師父子得道成仙，至今龍虎山的勝蹟依然存在。子孫作為嗣師的人沒有斷絕。這也是歷朝歷代所尊崇的事情，這是真的。張修、張角在靈帝時，當天師之後，假借五斗米道來轉教徒眾，遍佈於八個州，分為三十六方（方就像將軍一樣）。一旦反叛就最終導致被誅殺，這是假的。然而，作史的人或許...

【English Translation】 English version: Zhang Jiao founded the Way of the Five Pecks of Rice. The leaders of the Way of Great Peace taught people to kowtow and reflect on their mistakes, and then gave them talismanic water to drink. They made sick families give five pecks of rice. Later, Zhang Jiao was executed, and Zhang Xiu also fled. Zhang Lu, because the local people believed in and followed these practices, embellished them. His sect began to establish charitable hostels (from 'Dian Lue'). Zhang Lu's grandfather, Zhang Ling, studied Daoism in the鵠鳴(Hu Ming) Mountain in Shu (ancient name of Sichuan province). He created Daoist books to deceive the people. Those who accepted his Daoism had to give five pecks of rice, and the people called them the 'Rice Thieves'. After Zhang Ling died, his son Zhang Heng inherited his work. After Zhang Heng died, Zhang Lu inherited it again (from 'Records of the Three Kingdoms: Book of Wei'). Initially, Zhang Jiao of 鉅鹿(Ju Lu) revered Huang-Lao (黃老, philosophical school of Huangdi and Laozi). He taught people with sorcery and called it the Way of Great Peace (太平道, Taiping Dao). He used talismanic water with written charms to cure diseases, making the sick kneel and reflect on their mistakes. Sometimes the illness would be cured, and the people would revere him as a god. Zhang Jiao sent his disciples to travel around and deceive and entice people. In more than ten years, his followers numbered hundreds of thousands. People from the eight provinces of Qing (青), Xu (徐), You (幽), Ji (冀), Jing (荊), Yang (揚), Yan (兗), and Yu (豫) all responded. There were a total of thirty-six 'fang' (方), and 'fang' were like generals. The large 'fang' had more than ten thousand people, and the small 'fang' had six or seven thousand. Zhang Jiao's disciple, Tang Zhou, wrote a memorial to report him. The court ordered the arrest of Zhang Jiao and others. Zhang Jiao ordered all the 'fang' to rise up together, all wearing yellow turbans as a sign, so the people at that time called them the Yellow Turban Bandits. Within a few months, the whole country responded (Zhang Jiao's uprising began in the first year of the Zhongping era of Emperor Ling). The court ordered Huangfu Song to suppress Zhang Jiao. Huangfu Song fought with Zhang Jiao's younger brother, Zhang Liang, defeated him greatly, and beheaded Zhang Liang. Zhang Jiao had already died of illness, so (Huangfu Song) opened his coffin, mutilated his corpse, and sent his head to the capital (from 'Book of the Later Han: Biography of Huangfu Song'). It is said that things inherently have a mixture of truth and falsehood, and lose their true nature. The Way of the Five Pecks of Rice is a branch of the 正一盟威法(Zhengyi Mengwei Fa, Covenant of Orthodox Unity with the Powers) that Laozi (老君, Lao Jun) transmitted to the 天師(Tianshi, Celestial Master). The Celestial Master promoted it in Shu during the reign of Emperor Shun. The Celestial Master and his son attained the Dao and became immortals, and to this day the scenic spots of 龍虎山(Longhu Mountain, Dragon Tiger Mountain) still exist. The descendants who serve as Successor Masters have not been cut off. This is also something that has been respected by dynasties, and this is true. Zhang Xiu and Zhang Jiao, after the Celestial Master during the reign of Emperor Ling, borrowed the Way of the Five Pecks of Rice to convert followers, spreading throughout the eight provinces, dividing into thirty-six 'fang' ('fang' were like generals). Once they rebelled, they ultimately led to being executed, and this is false. However, those who write history may...

有時而過論故真偽之間後人不能以察。今詳漢書劉焉傳言。從陵受道者出米五斗。陵至魯三世。始封閬中侯。而子富嗣。此范曄所述而無復他辭。及覽魏志則云。陵作道書惑百姓出米五斗。世號米賊。此陳壽所述而頗形譏毀。至於典略之說則。又謂張角為五斗米道被誅。魯因其人信而增飾之。此說則甚為失義。蓋魯行米道。自是祖法。何必因角而為之。是知魏志典略俱乏通識。妄事否藏。未若漢書之為寶錄也。李膺蜀記者不知為何代文言。陵侮嫚人鬼為大蟒所噏。此謗瀆之言。何忍輕肆。世或稱三張者。是則以天師之尊下同黃巾之徒。此有識者所當諱也。

延熹八年。宦官使牢修上書告。司隸校尉李膺養太學遊士。交結諸郡生徒共為部黨。誹謗朝廷。帝震怒班下郡國逮捕黨人。下膺等北寺獄辭及杜密陳翔陳寔范滂之徒二百餘人。皆天下名賢膺等多引宦官子弟。宦官懼請帝以天時宜赦黨人得皆歸田里。書名三府禁錮終身。

建寧元年。宦者曹節使鄭颯捕太尉陳蕃于北寺獄殺之。黃門令王甫將羽林千餘人圍大將軍竇武。武自殺。收捕宗親賓客悉誅之。宦官疾惡李膺等。每下詔輒申黨人之禁。曹節請下州群考治鉤黨。李膺詣詔獄考。死門生故吏並被禁錮。黨人死者百餘人。天下豪傑儒學有行義者。宦官一切指為

【現代漢語翻譯】 現代漢語譯本： 關於五斗米道的真偽，後人往往難以分辨。現在詳細考察《漢書·劉焉傳》的記載，說從張陵（Zhang Ling，道教創始人，也稱張道陵）那裡接受道法的人要出米五斗。張陵傳到張魯（Zhang Lu，五斗米道首領）三世，才被封為閬中侯，由兒子張富（Zhang Fu）繼承。這是范曄（Fan Ye，《後漢書》作者）的記述，沒有其他評論。而檢視《魏志》，則說張陵寫作道書迷惑百姓，收取米五斗，世人稱之為『米賊』。這是陳壽（Chen Shou，《三國誌》作者）的記述，頗有譏諷譭謗之意。至於《典略》的說法，又說張角（Zhang Jiao，黃巾起義領袖）是五斗米道，被誅殺。張魯因為人們相信他，就加以增飾。這種說法就非常不合情理。張魯推行米道，本來就是遵循祖傳的道法，何必因為張角才這樣做呢？由此可知，《魏志》和《典略》都缺乏通識，胡亂否定隱瞞事實，不如《漢書》那樣是珍貴的記錄。 李膺（Li Ying）的《蜀記》不知道是什麼時代的文章，說張陵侮辱人鬼，被大蟒吞噬。這種誹謗褻瀆的言論，怎麼能輕易傳播呢？世人有時把張陵、張衡（Zhang Heng）、張角（Zhang Jiao）並稱為『三張』，這是把天師的尊貴地位降低到與黃巾之徒相同，這是有見識的人應該避免的。

延熹八年，宦官指使牢修（Lao Xiu）上書告發，司隸校尉李膺（Li Ying）供養太學遊士，勾結各郡學生，結成朋黨，誹謗朝廷。皇帝震怒，下令在各郡國逮捕黨人，將李膺等人關押在北寺獄，牽連到杜密（Du Mi）、陳翔（Chen Xiang）、陳寔（Chen Shi）、范滂（Fan Pang）等二百多人，都是天下名士。李膺等人牽連到很多宦官的子弟，宦官害怕，請求皇帝因為天時適宜而赦免黨人，讓他們都回到田里。這些人的名字被記錄在三府，終身禁錮。

建寧元年，宦官曹節（Cao Jie）指使鄭颯（Zheng Sa）在北寺獄逮捕太尉陳蕃（Chen Fan）並將他殺害。黃門令王甫（Wang Fu）率領羽林軍一千多人包圍大將軍竇武（Dou Wu）。竇武自殺。收捕他的宗親賓客全部誅殺。宦官憎恨李膺等人，每次下詔都重申對黨人的禁令。曹節請求下令各州郡考察治理勾結黨羽的人。李膺被押送到詔獄審訊，死去的門生故吏都被禁錮。黨人死了一百多人。天下豪傑、儒學之士、有德行義舉的人，都被宦官一概指為黨人。

【English Translation】 English version: Regarding the authenticity of the Way of the Five Pecks of Rice, later generations often find it difficult to discern. Now, examining the records in the 'Book of Han, Biography of Liu Yan' in detail, it says that those who received the Dao from Zhang Ling (founder of Taoism, also known as Zhang Daoling) had to contribute five pecks of rice. Zhang Ling passed down to Zhang Lu (leader of the Way of the Five Pecks of Rice) for three generations before he was enfeoffed as the Marquis of Langzhong, succeeded by his son Zhang Fu. This is Fan Ye's (author of 'Book of the Later Han') account, without any other comments. However, looking at the 'Records of Wei,' it says that Zhang Ling wrote Daoist books to deceive the people, collecting five pecks of rice, and the world called them 'Rice Thieves.' This is Chen Shou's (author of 'Records of the Three Kingdoms') account, which is quite sarcastic and defamatory. As for the saying in 'Dian Lue,' it also says that Zhang Jiao (leader of the Yellow Turban Rebellion) was of the Way of the Five Pecks of Rice and was executed. Zhang Lu, because people believed in him, embellished it. This statement is very unreasonable. Zhang Lu promoted the Way of Rice, which was originally following the ancestral Daoist practices, so why did he do it because of Zhang Jiao? From this, it can be seen that both the 'Records of Wei' and 'Dian Lue' lack general knowledge and recklessly deny and conceal the facts, which is not as valuable a record as the 'Book of Han.' Li Ying's (Li Ying) 'Records of Shu' is unknown from what era, saying that Zhang Ling insulted humans and ghosts and was swallowed by a large python. How can such defamatory and blasphemous remarks be easily spread? People sometimes refer to Zhang Ling, Zhang Heng (Zhang Heng), and Zhang Jiao (Zhang Jiao) as the 'Three Zhangs,' which reduces the noble status of the Celestial Master to the same as the Yellow Turban rebels, which is what knowledgeable people should avoid.

In the eighth year of Yanxi, the eunuch Lao Xiu (Lao Xiu) was instigated to submit a memorial accusing Sili Commandant Li Ying (Li Ying) of supporting wandering scholars from the Imperial Academy and colluding with students from various commanderies to form factions, slandering the court. The emperor was furious and ordered the arrest of party members in various commanderies and kingdoms, imprisoning Li Ying and others in the Northern Monastery Prison, involving more than two hundred people, including Du Mi (Du Mi), Chen Xiang (Chen Xiang), Chen Shi (Chen Shi), and Fan Pang (Fan Pang), all of whom were famous scholars in the world. Li Ying and others implicated many sons of eunuchs, and the eunuchs were afraid and requested the emperor to pardon the party members because the time was auspicious, allowing them to return to their fields. The names of these people were recorded in the Three Offices, and they were banned for life.

In the first year of Jianning, the eunuch Cao Jie (Cao Jie) ordered Zheng Sa (Zheng Sa) to arrest Grand Commandant Chen Fan (Chen Fan) in the Northern Monastery Prison and kill him. Huangmen Ling Wang Fu (Wang Fu) led more than a thousand members of the Feathered Forest Guard to surround General-in-Chief Dou Wu (Dou Wu). Dou Wu committed suicide. His relatives and guests were arrested and all executed. The eunuchs hated Li Ying and others, and every time an edict was issued, the ban on party members was reiterated. Cao Jie requested that the commanderies and kingdoms be ordered to investigate and punish those who colluded with party members. Li Ying was escorted to the imperial prison for interrogation, and the deceased disciples and former officials were all banned. More than a hundred party members died. Heroes, Confucian scholars, and those with virtuous conduct in the world were all labeled as party members by the eunuchs.

黨人。其死徙廢禁者又六七百人。

二年。老君降天臺山。以大洞靈寶經授仙人葛玄。及上清齋法並三箓金箓保鎮國祚。玉箓保佑貴族。黃箓拔度七祖。復授感應篇。示世人罪福為善去惡之事。

述曰。本朝李昌齡有注感應篇。旁引釋道經論及世間傳記。以為善惡報應之驗。最有發明。近世卿貴有為贊以並行者。尤見慕善之意。

○左慈見漢祚將終。乃入天柱山。學道得金液九丹經于石室。能變化萬端。曹操聞而召之慾從學。慈曰。學道當清凈。非尊貴穢淫所宜也。操欲殺之。人見慈斷其頭以獻。及視之乃一束茅耳。后與弟子葛仙翁別入霍山。合丹仙去。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十六

宋咸淳四明東湖沙門志磐撰

法運通塞志卷第十七之三

晉(都洛陽)

武帝(司馬炎受魏禪)

泰始二年。侍中荀勖于洛陽造金像佛菩薩十二身放大光明。都人競集瞻禮。

四年。沙門竺法崇。至湘州麓山。廟神請授凈戒。舍廟為寺。

○荊州都督羊祜。日供給武當山寺。有問其故。祜曰。前身多有諸過。賴造此寺故獲中濟。所以供養之情偏重於此。

述曰。晉書言。羊祜識前身是李氏兒。能取所弄金環。

【現代漢語翻譯】 現代漢語譯本： 黨人事件中，被處死、流放、廢黜、禁錮的人又有六七百人。

泰始二年，老君（道教神祇）降臨天臺山，將《大洞靈寶經》傳授給仙人葛玄（道教人物），以及上清齋法，並授予三種箓：金箓保鎮國家命運，玉箓保佑貴族，黃箓超度七代祖先。又傳授《感應篇》，向世人昭示罪福報應、為善去惡的道理。

評述：本朝李昌齡著有《感應篇注》，廣泛引用佛、道經典以及世間傳記，作為善惡報應的驗證，最有啓發意義。近世的卿大夫、貴族有人為此作贊並廣為流傳，尤其可見其崇尚善良的美好心意。

左慈（道教人物）預見到漢朝氣數將盡，於是進入天柱山，學道並在石室中得到《金液九丹經》。他能變化萬端。曹操（三國時期政治家）聽說后召見他，想跟他學習。左慈說：『學道應當清凈，不是尊貴而又污穢淫亂的人所適合的。』曹操想殺了他。有人看見左慈砍下自己的頭獻給曹操，但仔細一看，卻是一束茅草。後來他與弟子葛仙翁（道教人物）告別，一同進入霍山，煉丹成仙而去。

佛祖統紀卷第三十六

宋咸淳四明東湖沙門志磐撰

法運通塞志卷第十七之三

晉（都城在洛陽）

武帝（司馬炎接受魏國的禪讓）

泰始二年，侍中荀勖在洛陽建造金像佛菩薩十二身，放出巨大的光明。都城的人爭相聚集瞻仰禮拜。

四年，沙門竺法崇到達湘州麓山，山廟神請求授予凈戒，於是捨棄廟宇改為寺廟。

荊州都督羊祜，每天供給武當山寺廟。有人問他原因，羊祜說：『前世做了很多錯事，依靠建造這座寺廟才得以獲得中等程度的救濟。所以供養的心意特別偏重於此。』

評述：《晉書》記載，羊祜知道自己的前身是李家的孩子，能夠取出以前玩弄的金環。

【English Translation】 English version: In the case of the partisans, another six or seven hundred people were executed, exiled, deposed, or imprisoned.

In the second year of the Tai Shi era, Lao Jun (a deity in Taoism) descended upon Mount Tiantai and imparted the 'Great Cave Lingbao Scripture' to the immortal Ge Xuan (a figure in Taoism), along with the Shangqing fasting rituals, and granted three types of registers: the Golden Register to protect the nation's destiny, the Jade Register to bless the nobility, and the Yellow Register to deliver seven generations of ancestors. He also imparted the 'Treatise on Actions and Retributions,' revealing to the world the principles of karmic consequences, encouraging good deeds and discouraging evil.

Commentary: Li Changling of this dynasty wrote 'Annotations on the Treatise on Actions and Retributions,' extensively citing Buddhist and Taoist scriptures as well as secular records as evidence of karmic retribution, which is most enlightening. In recent times, high-ranking officials and nobles have composed praises for it and widely circulated it, especially showing their admirable intention to promote goodness.

Zuo Ci (a figure in Taoism) foresaw the impending end of the Han dynasty, so he entered Mount Tianzhu, studied Taoism, and obtained the 'Golden Elixir of Nine Transformations Scripture' in a stone chamber. He was capable of myriad transformations. Cao Cao (a politician during the Three Kingdoms period) heard of this and summoned him, wanting to learn from him. Zuo Ci said, 'Studying Taoism requires purity, which is not suitable for those who are noble yet defiled and licentious.' Cao Cao wanted to kill him. Someone saw Zuo Ci cut off his own head and offer it to Cao Cao, but upon closer inspection, it was just a bundle of thatch. Later, he bid farewell to his disciple Ge Xianweng (a figure in Taoism) and together they entered Mount Huo, refined elixirs, and ascended to immortality.

Chronicles of Buddhas and Patriarchs, Volume 36

Compiled by Shramana Zhipan of Donghu, Siming, during the Xianchun era of the Song Dynasty

Annals of the Fluctuations of the Dharma, Scroll 17, Part 3

Jin Dynasty (Capital at Luoyang)

Emperor Wu (Sima Yan received the abdication from the Wei Dynasty)

In the second year of the Tai Shi era, the Attendant-in-Ordinary Xun Xu constructed twelve golden statues of Buddhas and Bodhisattvas in Luoyang, emitting great light. The people of the capital flocked to gather and pay homage.

In the fourth year, Shramana Zhu Fachong arrived at Mount Lushan in Xiangzhou. The deity of the mountain temple requested to be ordained with pure precepts, so the temple was abandoned and converted into a monastery.

Yang Hu, the Governor of Jingzhou, provided daily offerings to the temple on Mount Wudang. When asked why, Yang Hu said, 'In my previous life, I committed many transgressions, and it is by relying on the construction of this temple that I have obtained moderate salvation. Therefore, my intention to make offerings is particularly focused here.'

Commentary: The 'Book of Jin' records that Yang Hu knew that his previous life was as a child of the Li family, and he was able to retrieve a golden ring that he used to play with.

今此言前身造此寺者。蓋前身之前身也。世間罪福果報不差。可不知鑒。祜能知前身者。佛教謂之宿命通。祜蓋學佛有得現身世間者。

太康二年。并州劉薩訶業弋獵。暴卒。兩人報向西北行。至地獄見金色聖人。左右言。是觀音大士。謂訶曰。汝罪應入地獄。可往洛陽臨淄建鄴鄮陰成都五處有阿育王塔處頂禮懺悔。又吳中二石像。阿育王使鬼神所造。能往禮拜不墮地獄。又云。凡為亡人設福。七月望日沙門受夏。此時設供彌勝。若制供養物具須器。單標題言。為某人奉上三寶。福施彌多。沙門白衣見罪宿過能自發露。不失事條勤誠懺悔罪即消滅。如恥于眾前陳列。可對像處默自記說。不失事者罪亦除滅。若有遺漏非故隱蔽受報猶輕。若善人誦經。其地皆為金剛。但肉眼人所不能見(僧傳所載極多此不備錄)既蘇。乃出家名慧達。至會稽山澤處處尋求。及鄮縣烏石山夜聞地下鐘聲。越三日有梵僧七人行道空中地涌方壇。因斫土求之得舍利寶塔。六僧騰空而沒。一僧化為烏石。因以名山。塔色如青石。高一尺四寸。廣七寸。四角挺然五層露盤。中懸寶磬安佛舍利。既而其塔飛至一山。凡三止其處。達乃即其地建精舍以奉塔(今四明育王寺上下塔。及舍利殿三處是)。

二年。西竺沙門婁至。來廣州譯十二游

【現代漢語翻譯】 現代漢語譯本：現在說到的建造這座寺廟的前身，實際上是前身的前身。世間的罪惡和福報的果報是不會有差錯的，可惜世人不知道借鑑。法祜能夠知道前世的事情，佛教稱之為宿命通。法祜大概是學佛有所得，才顯現在世間的。

太康二年，并州人劉薩訶以射獵為業，突然暴死。有兩個人引導他向西北方向走，到地獄后見到了金色的聖人。旁邊的人說：『這是觀音大士。』觀音大士對劉薩訶說：『你罪業深重，本應墮入地獄。但你可以去洛陽、臨淄、建鄴、鄮（mào）陰（yīn）、成都這五個地方，那裡有阿育王塔（Aśoka Stupa，古印度孔雀王朝的國王阿育王所建的佛塔），去那裡頂禮懺悔。另外，吳地有兩座石像，是阿育王派遣鬼神建造的，如果能夠前去禮拜，就不會墮入地獄。』還說：『凡是為亡人設福，七月十五日僧人安居結束時，此時設供最為殊勝。如果製作供養的物品和器具，需要用單子寫明，爲了某人奉獻給三寶（佛、法、僧），這樣施捨的福報會更多。僧人和在家信徒如果發現自己有罪業和過錯，能夠自己發露出來，不遺漏任何事情，勤懇真誠地懺悔，罪業就會消滅。如果不好意思在眾人面前陳述，可以對著佛像默默地記述，不遺漏任何事情，罪業也會消除。如果有所遺漏，但不是故意隱瞞，所受的果報也會減輕。』如果善人誦經，那個地方都會變成金剛（vajra，佛教中的一種法器，象徵堅固不壞），只是肉眼凡胎的人無法看見（僧傳中記載的非常多，這裡就不一一記錄了）。劉薩訶醒來后，就出家了，法名慧達。他到會稽山（Kuaiji Mountain）的山澤中到處尋找，在鄮縣的烏石山（Wushi Mountain）夜裡聽到地下有鐘聲。過了三天，有七個梵僧在空中行走，地面涌出一個方形的壇。於是他挖掘泥土尋找，得到了舍利寶塔（Śarīra Stupa，供奉佛陀或高僧舍利的塔）。六個僧人騰空消失了，一個僧人化為烏石。因此用烏石來命名這座山。塔的顏色像青石，高一尺四寸，寬七寸，四個角挺拔聳立，有五層露盤，中間懸掛著寶磬，安放著佛舍利。不久之後，這座塔飛到一座山上，一共停留了三次。慧達就在那裡建造精舍來供奉這座塔（現在四明育王寺（Asoka Temple）的上下塔和舍利殿這三處就是）。

太康二年，西竺（Western India）沙門（Śrāmaṇa，佛教出家人的通稱）婁至（Louzhi）來到廣州，翻譯了《十二游經（Twelve Travels Sutra）》。

【English Translation】 English version: Now, speaking of the previous incarnation that built this temple, it is actually the previous incarnation of the previous incarnation. The karmic consequences of sins and blessings in the world are without error, but it is a pity that people do not know to learn from them. Dharma Master Hu (Fahu) is able to know the affairs of his previous lives, which Buddhism calls 'knowledge of past lives' (宿命通, Su ming tong). Dharma Master Hu probably attained something from studying Buddhism, and thus manifested in the world.

In the second year of the Taikang era, Liu Sahe of Bingzhou made his living by hunting. He suddenly died violently. Two people guided him to walk towards the northwest, and upon arriving in hell, he saw a golden saint. The people beside him said, 'This is the Bodhisattva Avalokiteśvara (觀音大士, Guanyin Dashi).' Avalokiteśvara said to Liu Sahe, 'Your sins are heavy, and you should fall into hell. But you can go to Luoyang, Linzi, Jianye, Mao Yin, and Chengdu, where there are Aśoka Stupas (阿育王塔, Asoka Stupa) (built by King Aśoka of the Mauryan Dynasty in ancient India), and prostrate yourself and repent there. In addition, there are two stone statues in Wu, which were built by Aśoka sending ghosts and gods. If you can go and worship them, you will not fall into hell.' It was also said, 'Whenever blessings are set up for the deceased, it is most excellent to make offerings at this time when the monks finish their summer retreat on the fifteenth day of the seventh month. If you make offerings of items and utensils, you need to write on a slip of paper that they are offered to the Triple Gem (三寶, Sanbao) (Buddha, Dharma, Sangha) for so-and-so. In this way, the merit of giving will be even greater.' If monks and laypeople discover that they have sins and faults, and are able to reveal them themselves, without omitting anything, and repent diligently and sincerely, their sins will be eliminated. If you are embarrassed to state them in front of everyone, you can silently record them in front of the Buddha statue, without omitting anything, and your sins will also be eliminated. If there are any omissions, but they are not intentionally concealed, the retribution you receive will be lighter.' If a virtuous person recites scriptures, that place will become vajra (金剛, vajra) (a ritual implement in Buddhism, symbolizing firmness and indestructibility), but ordinary people with mortal eyes cannot see it (there are many records in the biographies of monks, so I will not record them all here). After Liu Sahe woke up, he became a monk and was named Huida. He went to the mountains and marshes of Kuaiji Mountain (會稽山, Kuaiji Mountain) to search everywhere, and in Wushi Mountain (烏石山, Wushi Mountain) in Mao County, he heard the sound of a bell underground at night. Three days later, seven Brahma monks walked in the air, and a square altar emerged from the ground. So he dug the soil to find it and obtained a Śarīra Stupa (舍利寶塔, Śarīra Stupa) (a stupa enshrining the relics of the Buddha or eminent monks). Six monks disappeared into the air, and one monk turned into a black stone. Therefore, the mountain was named after the black stone. The color of the stupa is like blue stone, one foot and four inches high, and seven inches wide, with four upright corners and five layers of dew plates, with a precious chime hanging in the middle, and the Buddha's relics placed inside. Soon after, the stupa flew to a mountain and stopped there three times. Huida then built a monastery on that site to enshrine the stupa (the upper and lower stupas and the Śarīra Hall of the present-day Asoka Temple (育王寺, Asoka Temple) in Siming are these three places).

In the second year of the Taikang era, the Śrāmaṇa (沙門, Śrāmaṇa) (a general term for Buddhist monks) Louzhi (婁至, Louzhi) from Western India (西竺, Western India) came to Guangzhou and translated the Twelve Travels Sutra (十二游經, Twelve Travels Sutra).

經。

七年。月氏沙門竺法護。來長安青門譯正法華經及涅槃寶藏經等二百十部(月氏音支)。

九年。洛陽大疫。西竺沙門呵羅竭。持咒法加水以治之。所遇者皆差(楚𠎿反愈也)。

惠帝(衷武帝次子)

元康元年。巴陵顯安寺生異木。西天僧見曰。此佛娑羅樹也。于闐沙門無羅叉譯放光般若經。即朱士行寄歸本也。

永康元年。會稽諸葛氏錢自井出。乃舍宅為靈寶寺(今大度寺)○永康中。沙門義興廬于山上。有童子來給薪水。久而辭去曰。吾太白一辰。上帝遣侍左右。言訖不見(今四明天童山是)。

永寧元年。扶南國王遣使。同西竺沙門那伽仙。進縷金龍座佛像牙塔○西天沙門竺叔蘭。白法祖。支法度。法立。法炬。共譯經百六十五部。炬譯有金貢太山贖罪經。

永興元年。西竺沙門祇域至洛陽。指沙門竺法淵曰。此菩薩羊中來。見竺法興曰。此菩薩天中來。又云。比丘衣服華麗大違戒律。望帝所宮闕曰。大略似忉利天。疲民之力不亦侈乎。未幾洛陽亂。

懷帝(熾武帝二十五子)

永嘉四年。西竺沙門佛圖澄至洛陽。時石勒屯兵葛陂。沙門多遇害。召澄試術。咒缽水生青蓮華。由是神敬。及與劉曜戰以訪澄。澄曰。塔鈴音云。秀支替戾剛仆谷禿

【現代漢語翻譯】 現代漢語譯本： 經。

七年。月氏（古代中亞地區）沙門（出家修道的人）竺法護，來到長安青門，翻譯了《正法華經》和《涅槃寶藏經》等二百一十部經典（月氏的讀音為支）。

九年。洛陽發生大瘟疫。西竺（古代印度）沙門呵羅竭，用咒語加持過的水來治療，凡是遇到的人都痊癒了（楚𠎿反，意思是痊癒）。

惠帝（司馬衷，武帝的次子）

元康元年。巴陵顯安寺生長出奇異的樹木。西天（古代印度）僧人看到后說，這是佛陀的娑羅樹啊。于闐（古代西域國名）沙門無羅叉翻譯了《放光般若經》，就是朱士行寄回來的原本。

永康元年。會稽諸葛氏的錢從井裡自己涌出來，於是捐出住宅作為靈寶寺（現在的的大度寺）。永康年間，沙門義興在山中隱居，有童子來供給柴火和水。時間久了，童子辭別說：『我是太白星的一個星官，上帝派遣我來侍奉左右。』說完就不見了（現在四明山的天童山就是這裡）。

永寧元年。扶南國（古代東南亞國家）國王派遣使者，同西竺（古代印度）沙門那伽仙，進獻了縷金龍座佛像和象牙塔。西天（古代印度）沙門竺叔蘭，與白法祖、支法度、法立、法炬共同翻譯經典一百六十五部。法炬翻譯的有《金貢太山贖罪經》。

永興元年。西竺（古代印度）沙門祇域來到洛陽，指著沙門竺法淵說：『這位菩薩是從羊群中來的。』見到竺法興說：『這位菩薩是從天界來的。』又說：『比丘的衣服華麗，大大違反了戒律。』遙望皇宮說：『大體上像忉利天（佛教欲界六天之一）。耗費百姓的力量，不是很奢侈嗎？』沒過多久，洛陽就發生了戰亂。

懷帝（司馬熾，武帝的第二十五個兒子）

永嘉四年。西竺（古代印度）沙門佛圖澄來到洛陽。當時石勒在葛陂屯兵，很多沙門遭到殺害。石勒召見佛圖澄試驗法術，佛圖澄用咒語使缽中的水生出青蓮花，因此受到石勒的尊敬。等到石勒與劉曜作戰時，向佛圖澄詢問吉兇。佛圖澄說：『塔鈴的聲音說：秀支替戾剛仆谷禿。』

【English Translation】 English version: Sutra.

In the seventh year, the Śramaṇa (monk) Zhu Fahu from Yuezhi (an ancient Central Asian region) came to Chang'an Qingmen and translated 210 scriptures, including the Zheng Fa Hua Jing (Saddharma Puṇḍarīka Sūtra) and the Nirvana Treasure Store Sutra (the Yuezhi pronunciation is Zhi).

In the ninth year, a great plague occurred in Luoyang. The Śramaṇa Haragaja from Western India (ancient India) used water blessed with mantras to treat the sick, and all who encountered him were healed (楚𠎿反, meaning 'healed').

Emperor Hui (Sima Zhong, the second son of Emperor Wu)

In the first year of Yuan Kang, a strange tree grew in Xian'an Temple in Baling. A monk from Western India (ancient India) saw it and said, 'This is the Śāla tree of the Buddha!' The Śramaṇa Wuluocha from Khotan (an ancient kingdom in the Western Regions) translated the Fang Guang Ban Ruo Jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra), which was the original text sent back by Zhu Shixing.

In the first year of Yongkang, the money of the Zhuge family of Kuaiji came out of the well by itself, so they donated their residence to become Lingbao Temple (now Dadu Temple). During the Yongkang period, the Śramaṇa Yixing lived in seclusion on the mountain. A boy came to provide firewood and water. After a long time, the boy bid farewell and said, 'I am a star official of Venus. The Supreme God sent me to serve by his side.' After saying this, he disappeared (this is now Tiantong Mountain in Siming Mountain).

In the first year of Yongning, the King of Funan (an ancient Southeast Asian country) sent an envoy, along with the Śramaṇa Nāgasena from Western India (ancient India), to present a gold-threaded dragon throne, a Buddha statue, and an ivory pagoda. The Śramaṇa Zhu Shulan from Western India (ancient India), together with Bai Fazu, Zhi Fadu, Fa Li, and Fa Ju, translated 165 scriptures. Fa Ju translated the Jin Gong Tai Shan Shu Zui Jing.

In the first year of Yongxing, the Śramaṇa Zhiyu from Western India (ancient India) came to Luoyang, pointed at the Śramaṇa Zhu Fayuan and said, 'This Bodhisattva comes from the flock of sheep.' Seeing Zhu Faxing, he said, 'This Bodhisattva comes from the heavens.' He also said, 'The clothes of the Bhikṣus are gorgeous, greatly violating the precepts.' Looking at the imperial palace, he said, 'It is roughly like the Trāyastriṃśa Heaven (one of the six heavens of the desire realm in Buddhism). Isn't it extravagant to exhaust the strength of the people?' Not long after, Luoyang fell into war.

Emperor Huai (Sima Chi, the twenty-fifth son of Emperor Wu)

In the fourth year of Yongjia, the Śramaṇa Fotucheng from Western India (ancient India) came to Luoyang. At that time, Shi Le was stationed with his troops at Gebei, and many Śramaṇas were killed. Shi Le summoned Fotucheng to test his magic. Fotucheng used a mantra to make blue lotuses grow in the water in his bowl, and therefore he was respected by Shi Le. When Shi Le fought with Liu Yao, he asked Fotucheng about the outcome. Fotucheng said, 'The sound of the pagoda bell says: Xiu Zhi Ti Li Gang Pu Gu Tu.'

劬當。秀支軍也。替戾剛出也。仆谷劉曜胡位也。禿劬當捉也。此皆羯語。言軍出捉得劉曜也(劉曜號前趙。僭稱帝于長安。秀支替戾剛等。北俗胡語也。羯居謁反。北狄皆犬羊之種故謂羯。羯羖羊也。佛圖澄梵語四果聖人也)又取麻油燕脂涂掌。以示童子。見一人乘馬朱絲縛肋。澄曰。此劉曜也。遂出戰。果生禽曜。勒遂即王位。國號趙。勒愛子斌暴卒。嘆曰。吾聞扁鵲起號太子。乃令告。澄取楊枝咒水灑之遂蘇。勒殂弟季龍立。傾心事澄。每乘輿升殿。唱大和上。至晉兵入淮。季龍怒曰。吾奉佛反致寇。佛無神矣。澄曰。王前身為商。經罽賓僧寺設會。有六應真。吾其一也。時聖者記曰。此檀越報盡當王晉地。今為天子。豈非奉佛而致。邊疆侵擾。有國之常。何為興怨謗乎。季龍乃悔謝。澄將去入辭曰。國家存心佛理。而佈政苛猛。致國祚不延也。即安坐而逝。後有沙門自雍州還。見澄入關。季龍發矇視唯塊石焉。季龍惡之曰。石吾姓也。葬吾而去。其能久乎。未幾果亡(斌紆倫反。扁補典反。名醫盧人。罽賓西土國名。應真者阿羅漢。應得真道也。音膺。雍于用反)。

六年。武邑太守盧歆。請道安法師于郡講經。傾城人士來聽。讚歎諠席○西域優婆塞聶道真。譯十住經等五十四部。

愍帝(諱鄴

【現代漢語翻譯】 現代漢語譯本： 『劬當』是出兵的意思，『秀支軍也』是替戾剛出兵，『仆谷劉曜胡位也』是禿劬當捉住了劉曜。這些都是羯族語，意思是出兵捉住了劉曜（劉曜自號前趙，在長安僭越稱帝。秀支、替戾剛等，是北方少數民族的胡語。羯，讀作謁的反切，北方狄族都是犬羊的種類，所以稱為羯。羯是羖羊的意思。佛圖澄是梵語，指四果聖人）。 又（季龍）取來麻油和燕脂塗在手掌上，給童子看。童子看見一人騎馬，用紅色的絲繩綁著肋部。佛圖澄說：『這就是劉曜。』於是出兵作戰，果然活捉了劉曜。石勒於是就登上了王位，國號為趙。石勒寵愛的兒子石斌突然去世，石勒嘆息道：『我聽說扁鵲能起死回生。』於是派人去告訴佛圖澄，佛圖澄取來楊枝，用咒語加持過的水灑在石斌身上，石斌就甦醒了。石勒去世后，弟弟石季龍繼位，傾心侍奉佛圖澄。每次乘坐車輿上殿，都要高唱『大和上』。等到晉朝軍隊攻入淮河一帶，石季龍憤怒地說：『我信奉佛反而招致寇難，佛沒有神力啊！』佛圖澄說：『大王前世是商人，曾在罽賓（Kashmir）的僧寺設齋供僧，有六位應真（Arhat，阿羅漢，應得真道）赴齋，我就是其中之一。當時聖者記說：這位檀越（Dānapati，施主）報盡后應當稱王晉地。如今成為天子，難道不是因為奉佛的緣故嗎？邊疆侵擾，是有國之常事，為何要興起怨恨和誹謗呢？』石季龍這才後悔道歉。佛圖澄將要離去，入宮辭別說：『國家雖然存心佛理，但是施政過於嚴苛猛烈，導致國運不長久啊。』說完就安然坐化而逝。後來有沙門從雍州回來，看見佛圖澄進入關中。石季龍派人發掘墳墓檢視，只看見一塊石頭。石季龍厭惡地說：『石是我的姓氏，埋葬了我而離去，難道能長久嗎？』沒過多久，石季龍果然滅亡（斌，讀作紆倫的反切。扁，讀作補典的反切，指名醫盧人。罽賓，西域的國名。應真，指阿羅漢，應得真道。音膺。雍，讀作于用的反切）。

六年，武邑太守盧歆，邀請道安法師到郡里講經，全城的人都來聽講，讚歎的聲音喧鬧不休。西域的優婆塞（Upasaka，在家男居士）聶道真，翻譯了《十住經》等五十四部經典。

愍帝（司馬鄴）

【English Translation】 English version: 『Qudang』 means to send troops, 『Xiuzhi jun ye』 means Ti Ligang sent troops, 『Pugu Liuyao Huwei ye』 means Tu Qudang captured Liuyao. These are all Jie language, meaning to send troops to capture Liuyao (Liuyao called himself the Former Zhao, and presumptuously claimed the title of Emperor in Chang'an. Xiuzhi, Ti Ligang, etc., are Hu languages of the northern ethnic minorities. Jie, pronounced as the fanqie of 『ye』, the northern Di tribes are all of the dog and sheep species, so they are called Jie. Jie means a male goat. Fotucheng is a Sanskrit term, referring to the Four Fruition Saints). Furthermore, (Shi Jilong) took sesame oil and rouge and smeared them on his palm to show to a child. The child saw a man riding a horse, with red silk ropes tied around his ribs. Fotucheng said, 『This is Liuyao.』 So he sent troops to fight, and indeed captured Liuyao alive. Shi Le then ascended the throne, and the country was named Zhao. Shi Le's beloved son, Shi Bin, suddenly died, and Shi Le sighed, 『I heard that Bian Que can bring the dead back to life.』 So he sent someone to tell Fotucheng, Fotucheng took a willow branch and sprinkled water blessed with mantras on Shi Bin, and Shi Bin revived. After Shi Le died, his younger brother Shi Jilong succeeded to the throne, wholeheartedly serving Fotucheng. Every time he rode in a chariot to the palace, he would chant 『Great Upadhyaya (He Shang).』 When the Jin army invaded the Huai River area, Shi Jilong angrily said, 『I believe in the Buddha but instead invite disaster, the Buddha has no divine power!』 Fotucheng said, 『Your Majesty was a merchant in a previous life, and once held a vegetarian feast in a Kashmir (Kashmir) monastery, and six Arhats (Arhat, worthy of the true path) attended the feast, and I was one of them. At that time, the sage recorded: This Dānapati (Dānapati, benefactor) should become the king of Jin after his reward is exhausted. Now that you have become the Son of Heaven, is it not because of your devotion to the Buddha? Border invasions are common in a country, why should you harbor resentment and slander?』 Shi Jilong then regretted and apologized. Fotucheng was about to leave, and entered the palace to bid farewell, saying, 『Although the country has the Buddha's principles in mind, its administration is too harsh and fierce, leading to a short-lived national fortune.』 After saying that, he passed away peacefully while sitting. Later, a Shramana (Buddhist monk) returned from Yongzhou and saw Fotucheng entering Guanzhong. Shi Jilong sent people to excavate the tomb to check, and only saw a stone. Shi Jilong hated it and said, 『Shi is my surname, burying me and leaving, can it last long?』 Not long after, Shi Jilong was indeed destroyed (Bin, pronounced as the fanqie of 『yu lun』. Bian, pronounced as the fanqie of 『bu dian』, referring to the famous doctor Lu Ren. Kashmir, the name of a country in the Western Regions. Arhat, worthy of the true path. Pronounced as ying. Yong, pronounced as the fanqie of 『yu yong』)

In the sixth year, Lu Xin, the governor of Wuyi, invited Dharma Master Dao'an to lecture on the scriptures in the prefecture, and people from all over the city came to listen, and the sounds of praise were noisy and incessant. The Upasaka (Upasaka, male lay devotee) Nie Daozhen from the Western Regions translated 54 scriptures including the Ten Stages Sutra.

Emperor Min (Sima Ye)

武帝之孫)

建興元年。吳縣居士朱膺。于松江瀆口見二石像浮江而至。背有銘曰。維衛佛迦葉佛。遂迎至通玄寺。后八年漁者得青石缽二于江上。歸以盛葷。俄見佛像在缽際。識者謂前二像缽。遂送寺中。

元帝(諱睿宣帝曾孫遷都建康)

太興元年。詔沙門竺潛入內殿講經。以方外重德令著屐登殿。

永昌元年。西竺沙門吉友至建康。丞相王導見之曰。我輩人也。一時名公皆造門結友。每見王導解帶自若。尚書令卞壸至(壸音閫)則正容肅然。有問其故。對曰。王公風道期人。卞令軌度格物。吾正當以此處之耳。廷尉桓彝欲為友作目。友曰。吉友可謂卓朗。彝絕歎服。以謂盡品目之極。友善持咒所向多驗。時號高座法師。譯灌頂經等三部。

明帝(諱紹元帝之子)

太寧元年。帝手御丹青。圖釋迦佛于大內樂賢堂。又往興皇寺。集義學沙門百員講論佛道○三年。漁人見海上有光。網之得金像文殊。志云。阿育王造。后商人于海東獲一圓光。持以就像若彌縫焉。陶侃刺廣州。得其像以送寒溪寺。主者僧珍嘗往夏口。夢寺火。而此像屋獨有神護。珍馳還寺果焚。唯像屋存焉。侃移督江州。遣舟迎之。至江上溺(乃歷反沒也)水中不可獲。

成帝(諱衍明帝之子)

【現代漢語翻譯】 現代漢語譯本： （武帝之孫） 建興元年，吳縣的居士朱膺在松江的入海口處，看見兩尊石像從江中漂浮而來，石像背面有銘文寫著：『維衛佛（Vipassi Buddha，過去七佛之一）迦葉佛（Kassapa Buddha，過去七佛之一）』。於是朱膺將石像迎至通玄寺。八年後，有漁夫在江上得到兩個青石缽，拿回家用作盛放葷腥食物的器皿。不久，漁夫看見佛像顯現在缽的邊緣。有見識的人說這是之前那兩尊佛像的缽，於是將缽送到寺中。 （元帝，名睿，宣帝的曾孫，遷都建康） 太興元年，皇帝下詔讓沙門竺潛進入內殿講解佛經，因為他身處方外而又德行高尚，特許他穿著木屐登上殿堂。 永昌元年，西竺的沙門吉友到達建康。丞相王導見到他說：『我們是同道中人啊。』當時的名士都爭相拜訪他，與他結交。吉友每次見到王導都隨意解開衣帶，非常放鬆。但尚書令卞壸（kǔn）來拜訪時，吉友則神情嚴肅，非常恭敬。有人問他原因，他回答說：『王導以風度和氣度待人，卞壸以法度和規範約束自己。我應當用不同的方式來對待他們。』廷尉桓彝想為吉友寫傳記，吉友說：『吉友這個人，可以說卓爾不群，光明磊落。』桓彝聽后非常歎服，認為吉友的評價已經達到了品評人物的最高境界。吉友擅長持咒，所到之處多有應驗，當時被稱為高座法師。他翻譯了《灌頂經》等三部佛經。 （明帝，名紹，元帝之子） 太寧元年，皇帝親自用丹青顏料在大內樂賢堂繪製釋迦牟尼佛像。又前往興皇寺，召集精通義學的沙門一百人，講論佛道。三年，有漁人在海上看見光芒，用漁網打撈，得到一尊金像文殊菩薩（Manjusri Bodhisattva）。金像上有銘文記載，是阿育王（Asoka，古印度孔雀王朝的國王，佛教的護法）所造。後來有商人從海東得到一個圓光，拿來與金像相配，就像是專門為此而製作的一樣。陶侃擔任廣州刺史時，得到這尊佛像，並將它送到寒溪寺。寺廟的主持僧珍曾經前往夏口，夢見寺廟失火，只有這尊佛像所在的屋子有神靈保護。僧珍急忙趕回寺廟，寺廟果然失火，只有佛像所在的屋子得以儲存。陶侃調任江州都督，派船去迎接佛像。船隻到達江上時，佛像卻沉入水中，無法找到。 （成帝，名衍，明帝之子）

【English Translation】 English version: (Grandson of Emperor Wu) In the first year of Jianxing, the layman Zhu Ying of Wu County saw two stone statues floating from the river at the estuary of the Songjiang River. The inscriptions on the back of the statues read: 'Vipassi Buddha (one of the seven Buddhas of the past) and Kassapa Buddha (one of the seven Buddhas of the past)'. So he welcomed them to Tongxuan Temple. Eight years later, a fisherman found two blue stone bowls on the river and brought them home to hold meat dishes. Soon, the fisherman saw the image of the Buddha appearing on the edge of the bowl. Those who knew about it said that these were the bowls of the previous two statues, so they were sent to the temple. (Emperor Yuan, personal name Rui, great-grandson of Emperor Xuan, moved the capital to Jiankang) In the first year of Taixing, the emperor ordered the Shramana Zhu Qian to enter the inner palace to lecture on the scriptures. Because of his detachment from the world and his high moral character, he was allowed to wear wooden clogs to ascend the hall. In the first year of Yongchang, the Shramana Jiyou from West India arrived in Jiankang. The Prime Minister Wang Dao saw him and said, 'We are kindred spirits.' Famous figures of the time all rushed to visit him and make friends with him. Every time Jiyou saw Wang Dao, he would casually loosen his belt, very relaxed. But when the Minister of the Imperial Secretariat Bian Kun (kǔn) came to visit, Jiyou would look serious and respectful. Someone asked him why, and he replied, 'Wang Dao treats people with grace and demeanor, while Bian Kun uses laws and norms to restrain himself. I should treat them in different ways.' The Minister of Justice Huan Yi wanted to write a biography for Jiyou. Jiyou said, 'Jiyou can be described as outstanding and upright.' Huan Yi was very impressed and thought that Jiyou's evaluation had reached the highest level of character assessment. Jiyou was good at chanting mantras, and his prayers were often answered, so he was called the High Seat Dharma Master at the time. He translated three sutras, including the Guan Ding Jing (Abhiseka Sutra). (Emperor Ming, personal name Shao, son of Emperor Yuan) In the first year of Taining, the emperor personally used danqing pigments to paint an image of Sakyamuni Buddha in the Lexian Hall of the inner palace. He also went to Xinghuang Temple and gathered one hundred Shramanas who were proficient in Buddhist doctrines to discuss the Buddha's teachings. In the third year, a fisherman saw a light on the sea and caught a golden statue of Manjusri Bodhisattva (Manjusri Bodhisattva) with a net. The inscription on the golden statue stated that it was made by King Asoka (Asoka, king of the Mauryan dynasty in ancient India, protector of Buddhism). Later, a merchant obtained a halo from the East Sea and brought it to match the golden statue, as if it had been made specifically for it. When Tao Kan served as the governor of Guangzhou, he obtained this statue and sent it to Hanxi Temple. The abbot of the temple, Sengzhen, once went to Xia Kou and dreamed that the temple was on fire, but only the house where the statue was located was protected by the gods. Sengzhen rushed back to the temple, and the temple was indeed on fire, but only the house where the statue was located was preserved. Tao Kan was transferred to the governor of Jiangzhou and sent a boat to welcome the statue. When the boat arrived on the river, the statue sank into the water and could not be found. (Emperor Cheng, personal name Yan, son of Emperor Ming)

咸和元年。西天沙門竺慧理。至錢塘武林山。驚曰。中天竺靈鷲小嶺。何年飛來此地耶。因名天竺山飛來峰。建寺曰靈隱。仙翁葛洪書額(寰宇記。此山名稽宿。以許由隱居於此故。易名靈隱)。

三年。蘇峻為亂焚燒宮室。獨樂賢堂明帝所畫釋迦像不壞。帝敕著作制頌。以彰聖德。

四年。丹楊尹高悝(音恢)旦行張侯橋。望浦中五色光。遣握之得金像。而無光趺。迎置長干寺(在建康城外。長干者長壟也。書云。包括干越。言越地多長壟也)后一年臨海郡人。網得銅華趺。上有梵書云。阿育王第四女造。敕置長干像。又四十年。合浦人採珠海中得金光。敕安像上。宛然如故。

五年。許詢以會稽永興新居為崇化寺。建塔四層。物產既罄。猶乏相輪。一朝風雨輪盤自備。當時訪知剡縣飛來○詔會稽寶山法義法師。入禁中傳授五戒。

咸康元年沙門支道林譯方等法華經。

二年。尚書令李邈。舍句容宅為靈曜寺。

六年。右將軍王羲之。為西天達摩多羅于廬山建歸宗寺○庾冰輔政。議沙門盡敬王者。尚書令何充等。議曰。武皇以盛明革命。明帝以聰聖玄覽。豈此時沙門不易屈膝。顧以不變其修善之法。所以通天下之志耳。疏三上。冰議遂寢○沙門白法祖與道士王符議論。符屢屈

【現代漢語翻譯】 現代漢語譯本 咸和元年，西天沙門竺慧理來到錢塘武林山，驚歎道：『中天竺（古印度）的靈鷲小嶺，是什麼時候飛到這裡來的？』因此將天竺山命名為飛來峰，建造的寺廟叫做靈隱寺。仙人葛洪題寫了寺額。（《寰宇記》記載，這座山原名稽宿山，因為許由隱居在這裡，所以改名為靈隱山）。 咸和三年，蘇峻作亂，焚燒宮室，唯獨樂賢堂中明帝所畫的釋迦牟尼（Sakyamuni）像沒有被燒燬。明帝下令著作撰寫頌文，來彰顯聖德。 咸和四年，丹楊尹高悝（音恢）早上經過張侯橋，望見浦中有五色光芒。派人去取，得到一尊金像，但是沒有光趺（佛像的底座）。於是將金像迎到長干寺供奉。（長干寺在建康城外，長乾的意思是長壟。古書上說：『包括干越』，意思是越地多長壟）。一年後，臨海郡有人捕魚時，網到銅質的光趺，上面有梵文寫著：『阿育王（Asoka）的第四個女兒建造。』皇帝下令將銅趺安在長干寺的金像上。又過了四十年，合浦人在採珠時，從海中得到金光，皇帝下令將金光安在佛像上，完全和原來一樣。 咸和五年，許詢將自己在會稽永興的新居改為崇化寺，建造了四層高的塔。耗盡了家產，仍然缺少相輪（塔頂的裝飾）。一天早晨，風雨過後，相輪自己就準備好了。當時打聽得知剡縣有飛來○。皇帝下詔讓會稽寶山法義法師進入宮中傳授五戒。 咸康元年，沙門支道林翻譯了《方等法華經》。 咸康二年，尚書令李邈將句容的住宅舍棄，改建為靈曜寺。 咸康六年，右將軍王羲之爲了西天達摩多羅（Dharmatrata）在廬山建造了歸宗寺。庾冰輔佐朝政，提議沙門應該向君王盡敬。尚書令何充等人議論說：『武帝以盛明開創朝代，明帝以聰慧聖明洞察一切，難道是此時的沙門不願意屈膝嗎？只是爲了不改變他們修善的方法，所以才通達天下的意志。』何充三次上疏，庾冰的提議最終被擱置。沙門白法祖與道士王符辯論，王符多次辯論失敗。

【English Translation】 English version In the first year of Xianhe (咸和), the Shramana (monk) Zhuhuili (竺慧理) from the Western Regions arrived at Mount Wulin (武林山) in Qiantang (錢塘). He exclaimed, 'When did the small Vulture Peak (靈鷲小嶺) of Central India (中天竺) fly to this place?' Therefore, he named Mount Tianzhu (天竺山) Feilai Peak (飛來峰, Flying Peak) and built a temple called Lingyin Temple (靈隱寺, Temple of the Soul's Retreat). The immortal Ge Hong (葛洪) inscribed the temple's name plaque. (According to the 'Universal Geography' (寰宇記), this mountain was originally named Jisu (稽宿), but it was renamed Lingyin because Xu You (許由) lived in seclusion here). In the third year of Xianhe, Su Jun (蘇峻) started a rebellion and burned down the palaces. Only the image of Sakyamuni (釋迦牟尼) painted by Emperor Ming (明帝) in the Lexian Hall (樂賢堂) remained undamaged. The Emperor ordered the writers to compose eulogies to praise his sacred virtue. In the fourth year of Xianhe, Gao Kui (高悝), the governor of Danyang (丹楊), saw a five-colored light in the Pu River (浦) while crossing Zhanghou Bridge (張侯橋) in the morning. He sent someone to retrieve it and obtained a golden statue, but without a pedestal (光趺). So, he welcomed the statue to be enshrined in Changgan Temple (長干寺, located outside Jiankang (建康) city. Changgan means 'long mound'. The book says, 'Including Gan and Yue (干越)', meaning that the Yue region has many long mounds). A year later, someone from Linhai (臨海) prefecture caught a copper pedestal in a net. There was Sanskrit (梵書) writing on it saying, 'Made by the fourth daughter of King Asoka (阿育王)'. The Emperor ordered it to be placed under the Changgan statue. Forty years later, people from Hepu (合浦) obtained golden light from the sea while pearl diving. The Emperor ordered it to be placed on the statue, and it was exactly as before. In the fifth year of Xianhe, Xu Xun (許詢) converted his new residence in Yongxing (永興), Kuaiji (會稽) into Chonghua Temple (崇化寺). He built a four-story pagoda. After exhausting his property, he still lacked a finial (相輪). One morning, after a wind and rain, the finial was ready by itself. At that time, it was discovered that ○ flew to Shan County (剡縣). The Emperor issued an edict summoning Dharma Master Fayi (法義法師) from Baoshan (寶山) in Kuaiji to enter the palace and transmit the Five Precepts (五戒). In the first year of Xiankang (咸康), the Shramana Zhidun (支道林) translated the 'Vaipulya Lotus Sutra' (方等法華經). In the second year of Xiankang, Li Miao (李邈), the Minister of the Imperial Secretariat (尚書令), donated his residence in Jurong (句容) to build Lingyao Temple (靈曜寺). In the sixth year of Xiankang, General Wang Xizhi (王羲之) built Guizong Temple (歸宗寺) on Mount Lu (廬山) for Dharmatrata (達摩多羅) from the Western Regions. Yu Bing (庾冰) assisted in the government and proposed that Shramanas should pay respect to the ruler. He Chong (何充), the Minister of the Imperial Secretariat, and others argued, 'Emperor Wu (武皇) founded the dynasty with great wisdom, and Emperor Ming observed everything with intelligence and sagacity. Is it that the Shramanas at this time are unwilling to kneel? It is only to avoid changing their method of cultivating goodness, so they communicate the will of the world.' He Chong submitted three memorials, and Yu Bing's proposal was eventually shelved. The Shramana Bai Fazu (白法祖) debated with the Taoist Wang Fu (王符), and Wang Fu was repeatedly defeated.

。乃偽作老子化胡經。后法祖亡。有李通者。暴死。見祖法師在冥府為閻王講楞嚴三昧經云。講竟應往忉利天講經。又見道士王符身被杻械。求祖法師懺悔。閻王訶之曰。汝造言謗佛。待世間偽經盡毀。汝罪方脫(補註云。其文字一卷。其徒增為十一卷。第一卷說化罽賓胡王。第二卷俱薩羅國降伏外道。第三卷化維衛胡王。第四卷化罽賓王兄弟七人。第五卷化胡王。經十二年。皆偷竊佛語。妄自安置)。

康帝(諱岳成帝之弟)

建元元年。中書令何充。舍宅為建福寺。以居比丘尼。有尼凈檢。于本法得戒。一旦有天女乘光下庭中。忻然攜手揖別。弟子躡光上升。充性好釋典崇修佛寺。供給沙門以百數。糜費巨億而不吝。坑裕戲之曰。卿志大宇宙勇邁終古。充問其故。裕曰。我圖數千戶郡。尚未得卿圖作佛。不亦大乎。時郄愔及弟曇奉天師道。而充與弟準崇信釋氏。謝萬譏之曰。二郄諂于道。二何佞于佛。

穆帝(諱𣆀康帝之子)

昇平元年。敦煌沙門單道開至建康。不畏寒暑晝夜不臥。日行七百里。后入羅浮山石室坐亡。

五年。上有疾召高僧法開視脈。知不起不肯進藥。后怒囚之。俄有崩獲免。或問曰。高明剛簡。何以醫術經懷。師曰。明六度以除四魔之疾。調九候以療風寒之病

【現代漢語翻譯】 現代漢語譯本：於是有人偽造了《老子化胡經》。後來法祖去世。有個叫李通的人，暴病而死，看見祖法師在冥府為閻王講《楞嚴三昧經》，說講完經后應該前往忉利天（Trayastrimsa，佛教術語，六慾天之一，位於須彌山頂）講經。又看見道士王符身戴枷鎖，請求祖法師懺悔。閻王斥責他說：『你造謠誹謗佛法，要等到世間所有偽經都被銷燬，你的罪才能被赦免。』（補註說：那經書原本只有一卷，他的徒弟增加到了十一卷。第一卷說老子教化罽賓（Kashmir）的胡王，第二卷說在俱薩羅國（Kosala）降伏外道，第三卷說教化維衛（name of a king）胡王，第四卷說教化罽賓王（Kashmir）的七個兄弟，第五卷說教化胡王。這經書十二年來，都是偷竊佛經的內容，胡亂地加以安排）。

康帝（名諱為岳，成帝的弟弟）

建元元年，中書令何充，把自己的住宅捐獻出來作為建福寺，用來給比丘尼居住。有個尼姑叫凈檢，從原本的佛法中得到戒律。有一天，有天女乘著光芒降落在庭院中，高興地和她攜手告別，弟子們追隨著光芒上升而去。何充生性喜愛佛經，崇尚修建佛寺，供給僧人數百人，花費巨大而不吝惜。褚裕戲弄他說：『你的志向廣大到宇宙，勇敢超越古人。』何充問他原因。褚裕說：『我謀劃幾千戶的郡，尚且不能得到，你謀劃成佛，不是更偉大嗎？』當時郄愔和弟弟郄曇信奉天師道，而何充和弟弟何準崇信佛教。謝萬譏諷他們說：『二郄諂媚于道教，二何諂媚于佛教。』

穆帝（名諱為𣆀，康帝的兒子）

昇平元年，敦煌的沙門單道開來到建康。他不怕寒冷和暑熱，日夜不睡覺，每天行走七百里。後來進入羅浮山的石室坐化圓寂。

昇平五年，皇上生病，召高僧法開診脈。法開知道皇上病重無法醫治，不肯進藥。皇上發怒將他囚禁起來。不久皇上駕崩，法開因此獲免。有人問他說：『您如此高明剛正，為何醫術也如此精通？』法開說：『我用六度（Six Perfections，佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧）來消除四魔（Four Maras，佛教術語，指煩惱魔、五陰魔、死魔、天魔）的疾病，用調理九候（Nine pulses）來治療風寒的病癥。』

【English Translation】 English version: Then someone forged the Laozi Huahu Jing (Laozi's Scripture on the Conversion of the Barbarians). Later, Dharma Master Zu passed away. A man named Li Tong died suddenly and saw Dharma Master Zu in the underworld lecturing on the Shurangama Samadhi Sutra (Śūraṅgama Samādhi Sūtra) for King Yama, saying that after the lecture, he should go to Trayastrimsa Heaven (Trayastrimsa, one of the six desire realms in Buddhism, located on the summit of Mount Sumeru) to lecture on the sutra. He also saw the Daoist Wang Fu wearing a cangue, begging Dharma Master Zu for repentance. King Yama rebuked him, saying, 'You fabricated rumors and slandered the Buddha's teachings. Only when all the false scriptures in the world are destroyed will your sins be forgiven.' (A note says: The original scripture was only one volume, but his disciples increased it to eleven volumes. The first volume tells of Laozi converting the barbarian king of Kashmir (Kashmir), the second volume tells of subduing the heretics in the country of Kosala (Kosala), the third volume tells of converting the barbarian king Weiwei (name of a king), the fourth volume tells of converting the seven brothers of the king of Kashmir (Kashmir), and the fifth volume tells of converting the barbarian king. For twelve years, this scripture has been stealing the content of Buddhist scriptures and arranging it arbitrarily).

Emperor Kang (personal name Yue, Emperor Cheng's younger brother)

In the first year of the Jianyuan era, He Chong, the Central Secretariat Director, donated his residence to become Jianfu Temple for the residence of bhikkhunis (Buddhist nuns). There was a nun named Jingjian who received precepts from the original Dharma. One day, a celestial maiden descended into the courtyard on a beam of light, happily took her hand and bid farewell, and the disciples followed the light and ascended. He Chong was fond of Buddhist scriptures, admired the construction of Buddhist temples, and provided for hundreds of monks, spending huge sums of money without being stingy. Chu Yu teased him, saying, 'Your ambition is as vast as the universe, and your courage surpasses the ancients.' He Chong asked him the reason. Chu Yu said, 'I plan for a county of several thousand households, but I have not yet obtained it. You plan to become a Buddha, isn't that even greater?' At that time, Xie Yin and his younger brother Xie Tan believed in the Way of the Celestial Masters, while He Chong and his younger brother He Zhun revered Buddhism. Xie Wan ridiculed them, saying, 'The two Xies are flattering to Daoism, and the two Hes are sycophantic to Buddhism.'

Emperor Mu (personal name 𣆀, Emperor Kang's son)

In the first year of the Shengping era, the Shramana (Buddhist monk) Dan Daokai from Dunhuang came to Jiankang. He was not afraid of the cold or heat, and did not sleep day or night, traveling seven hundred li (Chinese mile) a day. Later, he entered the stone chamber of Mount Luofu and passed away in meditation.

In the fifth year of the Shengping era, the Emperor was ill and summoned the eminent monk Fa Kai to take his pulse. Fa Kai knew that the Emperor was seriously ill and could not be cured, so he refused to administer medicine. The Emperor was angry and imprisoned him. Soon after, the Emperor died, and Fa Kai was thus released. Someone asked him, 'You are so intelligent and upright, why are you also so proficient in medicine?' Fa Kai said, 'I use the Six Perfections (Six Pāramitās, referring to generosity, morality, patience, diligence, concentration, and wisdom) to eliminate the diseases of the Four Maras (Four Māras, referring to the aggregates, defilements, death, and the sons of gods), and I use the regulation of the Nine Pulses to treat diseases of wind and cold.'

。自利利人不亦可乎。孫綽曰。才辨縱橫。以數術通大教。其開公乎。

哀帝(諱丕成帝之子)

興寧元年。詔以瓦官窯地賜沙門慧力建瓦官寺。時朝賢註疏者不過十萬(一百貫也)顧長康素貧注錢百萬。人皆笑之。一日于殿壁畫維摩像。將點眸子曰。第一日開見者責施十萬。第二日開見者五萬。第三日開見者。任例責施。及開戶光明照寺。施者填塞。果得錢百萬。

二年。詔法師竺潛講般若於禁中。后辭還剡山。詔支遁相繼講法。一時名士與結方外之友。劉系談莊子。以適性為逍遙。遁曰。桀跖以殘虐為性。豈亦逍遙乎。王蒙極思作數百語。遁曰。與君別久。而所見不長何耶。郄超問謝安曰。遁談何如稽中散。安曰。稽盡力道才得半耳。遁嘗寓書於潛。求買沃洲山小嶺。潛曰。欲來便給。未聞巢由買山而隱。

廢帝(諱奕哀帝之弟)

太和二年。支遁表求還山。詔建沃洲寺以居之。遁每講多會宗遺文。為守文者所陋。謝安聞而嘆曰。此九方歅之相馬略玄黃而取神駿也。嘗講維摩于山陰。處士許詢為都講。詢發一問。眾謂遁不能通。遁通一議。眾謂詢無以難。

三年。洛陽東寺尼道馨。為眾說法華維摩。聽者如市。

簡文帝(諱昱成帝幼子)

咸安元年。有烏來巢

太極殿。帝召曲安遠筮之曰。西南有女人師能除此怪。時尼道容住歷陽烏江寺。召至都。以華置席下驗凡聖。容所坐華不萎。謂帝曰。升下當奉行八關齋戒。自然消弭災怪。帝如言行之。群烏運巢而去。敕建新林寺以居之○沙門竺法曠。入京師行齋懺禳祅星。既而星沒。

二年。敕長干寺造三級塔。畢功之日光照欄宇○帝嘗幸瓦官寺。聽竺法汰講放光般若。每讀佛經。以為陶煉神明則聖人可至。

孝武帝(諱曜簡文帝第三子)

寧康元年。大司馬桓溫卒。初溫在姑孰。有異尼來見因求浴。溫竊窺之。見尼裸身以刀破腹斷兩足。出謂溫曰。卿若作天子亦當如是。溫每有異志。故尼見戒。及簡文崩諷朝廷加九錫。謝安王坦之。聞溫病篤密緩其事。文未成而死。其後子玄遷安帝而自立。為義兵見殺。

述曰。桓彝守宣城死於蘇畯之難。忠矣。子溫握兵以窺朝廷。亂矣。溫子玄藉父之資終為僭逆。身死家亡。賊矣。後世修史置彝列傳溫玄四夷傳。辱先世為多矣。玄南面八十日。其跡似王莽。而不能久世為權臣。而卒自陷於亂賊。其可為後世戒。

王坦之為中書令。與沙門竺法汰甚厚。每共論幽冥報應。要先死者報其事。后師來云。貧道已死罪福不虛。唯當勤修道德以升濟神明耳。言訖不見。道

【現代漢語翻譯】 現代漢語譯本 太極殿。皇帝召來曲安遠占卜，說：『西南方有位女法師能消除這怪異。』當時尼姑道容住在歷陽烏江寺，被召到都城。用花放在蓆子下檢驗凡人和聖人。道容所坐的花沒有枯萎。她對皇帝說：『陛下應當奉行八關齋戒，自然能消除災禍怪異。』皇帝按照她的話去做。一群烏鴉搬運鳥巢離去。皇帝下令建造新林寺來安置道容。 沙門竺法曠進入京城，舉行齋戒懺悔，禳除妖星。不久妖星消失。

二年。皇帝下令在長干寺建造三級塔。完工時日光照耀著塔的欄桿。 皇帝曾經駕臨瓦官寺，聽竺法汰講解《放光般若經》。他經常閱讀佛經，認為通過陶冶精神可以達到聖人的境界。

孝武帝（名曜，簡文帝的第三個兒子）

寧康元年。大司馬桓溫去世。當初桓溫在姑孰時，有奇異的尼姑來拜訪，請求洗浴。桓溫偷偷窺視她，看見尼姑裸露身體，用刀剖開腹部，砍斷雙腳。尼姑出來對桓溫說：『你如果做天子也會像這樣。』桓溫常常有異心，所以尼姑以此來告誡他。等到簡文帝駕崩，桓溫暗示朝廷加封他九錫。謝安、王坦之聽說桓溫病重，暗中拖延此事。文書還沒完成桓溫就死了。後來他的兒子桓玄篡奪安帝的皇位而自立，被起義的軍隊殺死。

史論說：桓彝堅守宣城死於蘇峻之亂，是忠臣。他的兒子桓溫掌握兵權窺視朝廷，是亂臣。桓溫的兒子桓玄憑藉父親的資本最終篡位稱帝，身死家亡，是賊臣。後世修史將桓彝列入列傳，而將桓溫、桓玄列入四夷傳，這是對先世的侮辱太過分了。桓玄稱帝八十天，他的行跡像王莽，但不能長久。世代為權臣，最終自陷於亂賊，這可以作為後世的警戒。

王坦之任中書令，與沙門竺法汰關係很好。經常一起討論幽冥報應。約定先死的人要告知對方這件事。後來竺法汰來告知說：『貧道已經死了，罪福報應不虛假。只有勤修道德才能昇華精神。』說完就不見了。

【English Translation】 English version Taiji Hall. The Emperor summoned Qu Anyuan to divine, saying, 'There is a female teacher in the southwest who can eliminate this strange phenomenon.' At that time, the nun Daorong lived in Wujiang Temple in Liyang and was summoned to the capital. Flowers were placed under the seats to test the ordinary and the holy. The flowers under Daorong's seat did not wither. She said to the Emperor, 'Your Majesty should observe the Eight Precepts of Abstinence, and naturally disasters and strange phenomena will be eliminated.' The Emperor did as she said. A flock of crows moved their nests and left. The Emperor ordered the construction of Xinlin Temple to house her. The monk Zhu Fakuang entered the capital to perform fasting and repentance, praying to ward off the evil star. Soon after, the evil star disappeared.

In the second year, the Emperor ordered the construction of a three-tiered pagoda at Changgan Temple. When it was completed, the sunlight illuminated the railings of the pagoda. The Emperor once visited Waguan Temple to listen to Zhu Fatai lecturing on the 'Light-Emitting Prajna Sutra'. He often read Buddhist scriptures, believing that through cultivating the spirit, one could reach the state of a sage.

Emperor Xiaowu (named Yao, the third son of Emperor Jianwen)

In the first year of Ningkang, Grand Marshal Huan Wen died. Initially, when Huan Wen was in Gushu, a strange nun came to visit and requested a bath. Huan Wen secretly peeked at her and saw the nun naked, cutting open her abdomen with a knife and severing both feet. The nun came out and said to Huan Wen, 'If you become the Son of Heaven, you will be like this.' Huan Wen often had rebellious intentions, so the nun used this to warn him. When Emperor Jianwen died, Huan Wen hinted to the court to grant him the Nine Bestowments. Xie An and Wang Tanzhi, hearing that Huan Wen was seriously ill, secretly delayed the matter. Before the document was completed, Huan Wen died. Later, his son Huan Xuan usurped Emperor An's throne and declared himself emperor, but was killed by the righteous army.

The historian comments: Huan Yi defended Xuan City and died in the Su Jun rebellion, he was loyal. His son Huan Wen held military power and coveted the court, he was rebellious. Huan Wen's son Huan Xuan relied on his father's resources and ultimately usurped the throne, dying and losing his family, he was a traitor. Later generations, when compiling history, included Huan Yi in the biographies, while Huan Wen and Huan Xuan were included in the biographies of the 'Four Barbarians', this is too much of an insult to their ancestors. Huan Xuan reigned for eighty days, his actions resembled Wang Mang, but he could not last long. His family were powerful ministers for generations, but he ultimately fell into the hands of rebels, this can serve as a warning to later generations.

Wang Tanzhi, as the Central Secretariat, was very close to the monk Zhu Fatai. They often discussed the karmic retribution of the netherworld. They agreed that whoever died first should inform the other of the matter. Later, Zhu Fatai came and said, 'This poor monk has already died, and the retribution of sins and blessings is not false. Only by diligently cultivating virtue can one elevate the spirit.' After saying this, he disappeared.

安法師于襄陽檀溪寺建浮圖銅像(梵語浮圖。又窣堵波。又塔婆。此云高顯處)能自起行至方山。光明燭天傾都瞻拜。高士習鑿齒詣安自稱四海習鑿齒。安答曰。彌天釋道安。時以為名對。上聞安名。詔曰。法師以道德照臨天人。宜日食王公祿。所司以時奉給。

二年。竺潛法師亡。詔曰。潛法師捐宰相之榮。襲緇衣之行。方賴宣道以濟蒼生。奄從遷謝用痛於懷。可賜錢五十萬助建塋塔。

太元元年。西天沙門涉公至長安。秦主符堅尊奉之。常咒龍致雨以濟時旱。國人賴之○慧永法師。至廬山居西林香谷。潯陽刺史陶范。舍所居以為寺。

四年。秦人攻拔襄陽。獲道安習鑿齒。送往長安。秦主符堅喜曰。晉正吳會利在二陸。今破襄陽獲士裁一人半。堅出東苑命安同載。僕射權翼諫曰。道安毀形不可參乘。堅怒曰。安公道德所尊。乃令翼扶安登輦。安入關沙門皆隨師姓。安曰。師莫如佛。應沙門宜以釋為姓。及增一阿含經至有云四河入海無復異名。四姓出家同稱釋氏。藍田得古鼎腹有篆文。朝無識之者。以問安。安曰。魯襄公所鑄也。秦主敕二館學士有所疑。皆以問安。國人為之語曰。學不師安義不禁難。安貌銳而姿黑喜談論。故諺曰。漆道人驚四鄰。左臂有肉。方寸隆起如印。世號印手菩薩。

【現代漢語翻譯】 現代漢語譯本 安法師在襄陽檀溪寺建造了浮圖銅像（梵語浮圖，又稱窣堵波，又稱塔婆，意為高顯之處），銅像能自己站立行走至方山。光明照亮天空，傾城百姓都瞻仰跪拜。高士習鑿齒拜訪道安，自稱是『四海習鑿齒』。道安回答說：『彌天釋道安』。當時人們認為這是絕妙的對答。皇上聽聞道安的名聲，下詔說：『法師以道德照耀著天人和世間，應該每日享受王公的俸祿，由有關部門按時供給。』 二年，竺潛法師去世。皇上下詔說：『潛法師放棄宰相的榮耀，奉行僧侶的修行。本指望他宣揚佛法來救濟百姓，卻突然去世，朕深感痛惜。可賜錢五十萬，幫助建造墳墓和佛塔。』 太元元年，西天沙門涉公（Śramaṇa）到達長安。秦王符堅非常尊敬他，常常祈禱龍降雨來救濟當時的旱情，百姓依賴他。慧永法師到達廬山，居住在西林香谷。潯陽刺史陶范，將自己居住的地方捨棄作為寺廟。 四年，秦人攻佔襄陽，俘獲道安和習鑿齒，送往長安。秦王符堅高興地說：『過去晉朝擁有吳地和會稽，利益在於二陸（陸機、陸雲）。如今攻破襄陽，得到的賢士卻只有一人半。』符堅出遊東苑，命令道安同乘一車。僕射權翼勸諫說：『道安已經剃髮出家，不應該與您同乘。』符堅生氣地說：『道安的道德如此尊貴，竟然要權翼你扶他上車。』道安進入關中后，沙門都跟隨他的姓氏。道安說：『老師沒有比佛陀更偉大的了，出家的沙門應該以釋為姓。』等到《增一阿含經》（Ekottara Āgama）傳到，其中有話說四條河流流入大海，不再有不同的名稱，四個姓氏的人出家都稱為釋氏。在藍田得到一個古鼎，鼎的腹部有篆文，朝廷中沒有人認識。拿去問道安，道安說：『這是魯襄公鑄造的。』秦王命令二館的學士，凡是有疑問，都去問道安。國人為此流傳一句話說：『學習不師從道安，義理就難以解決。』道安外貌清瘦，膚色黝黑，喜歡談論佛法。所以諺語說：『漆道人，驚四鄰。』他的左臂有肉，方寸大小隆起如印章，世人稱他為印手菩薩（Bodhisattva）。

【English Translation】 English version Master An built a copper image of a stupa (梵語浮圖, Fó tú, also stūpa, also tǎpó, meaning 'high and prominent place') at Tanxi Temple in Xiangyang, which could rise and walk to Fangshan on its own. The light illuminated the sky, and the entire city prostrated in worship. The eminent scholar Xi Zaochi visited An and introduced himself as 'Xi Zaochi of the Four Seas.' An replied, 'Shidao'an (釋道安) who fills the sky.' At the time, this was considered a brilliant response. The emperor heard of An's reputation and decreed, 'The master illuminates gods and men with his virtue and morality. He should receive the salary of a prince daily, to be provided by the relevant departments on time.' In the second year, Dharma Master Zhu Qian passed away. The emperor decreed, 'Dharma Master Qian relinquished the glory of a prime minister and embraced the conduct of a monk. We had hoped he would propagate the Dharma to save the people, but he has suddenly passed away, causing us great sorrow. Let fifty thousand coins be granted to help build his tomb and pagoda.' In the first year of the Taiyuan era, the Śramaṇa Shegong (涉公) from the Western Regions arrived in Chang'an. The Qin ruler Fu Jian revered him greatly. He often chanted mantras to invoke dragons to bring rain to relieve the drought, and the people relied on him. Dharma Master Huiyong arrived at Mount Lu and resided in the Xiang Valley of the West Forest. Tao Fan, the governor of Xunyang, donated his residence to be used as a temple. In the fourth year, the Qin forces attacked and captured Xiangyang, capturing Dao'an and Xi Zaochi, and sent them to Chang'an. The Qin ruler Fu Jian rejoiced and said, 'In the past, Jin possessed Wu and Kuaiji, and the benefit lay in the Two Lu (Lu Ji and Lu Yun). Now, having conquered Xiangyang, we have obtained only one and a half scholars.' Fu Jian went to the East Garden and ordered An to ride in the same carriage. The minister Quan Yi advised, 'Dao'an has shaved his head and become a monk; he should not ride with you.' Fu Jian angrily said, 'Dao'an's virtue and morality are so esteemed that I would have Quan Yi help him into the carriage.' After Dao'an entered Guanzhong, the Śramaṇas all followed his surname. Dao'an said, 'No teacher is greater than the Buddha; the Śramaṇas should take the surname Shi (釋).' When the Ekottara Āgama (增一阿含經) arrived, it said that the four rivers flow into the sea and no longer have different names, and those of the four castes who leave home are all called Śākya (釋氏). An ancient tripod was found in Lantian, with inscriptions on its belly, but no one in the court recognized them. They asked Dao'an, and Dao'an said, 'It was cast by Duke Xiang of Lu.' The Qin ruler ordered the scholars of the two academies to ask Dao'an about any doubts they had. The people of the country had a saying about this: 'If you do not learn from Dao'an, the meaning is difficult to resolve.' Dao'an had a gaunt appearance and dark complexion, and he loved to discuss the Dharma. Therefore, the proverb said, 'The lacquer Daoist startles the four neighbors.' He had flesh on his left arm, an inch square, raised like a seal, and the world called him the Seal-Hand Bodhisattva (印手菩薩).

六年。帝于內殿立精舍。奉佛召沙門名德者居中行道○慧遠法師(安公門人)自襄陽至廬山立龍泉精舍。初師至山。夢神告曰。此山足可棲神。愿毋他往。夕大雨雷電。見林壑廣開素沙布地。楩楠文梓縱橫充斥。九江刺史桓伊。乃為建寺曰東林。殿曰神運。師于江上禱請。陶侃文殊像忽浮出水。乃迎置殿。造重閣以奉安之○沙門法正譯千佛名經等百十一部。

十六年。罽賓沙門眾至江左(凡水自西而東。即以東為面。西為背。北為左手。南為右手。則江南當稱江右可也。自古誤稱江左者。不知背面左右之義也。今稱浙西為浙右者。同坐此誤。此說得之儒宗先生云)譯三法度經等三部。

十九年。江陵城北有五色光。沙門曇翼得金像于土中。光相有梵書云。阿育王造。乃迎置長沙寺(智者發願于長沙佛像前。即此像。此寺按天人感通傳。長沙寺在荊州北岸。別傳注指為潭州者誤)。

二十年。荊州牧桓沖。命曇翼法師。渡江造東西二寺。自晉宋齊梁陳氏常及萬僧。隋初名僧三千五百。當途講說者五十三人。別院大小十所。般舟方等二院夏別千人。寺屋各及萬間○處士戴逵欲造丈六無量壽佛像。以古制樸拙。乃密采眾說。積思三年。刻雕方就。迎置山陰靈寶寺。郄超見而作禮。方撮香在手。忽勃然

【現代漢語翻譯】 現代漢語譯本 六年。皇帝在內殿建立精舍，供奉佛像，召集有聲望的僧人居住其中修行。（慧遠法師（安公的弟子）從襄陽來到廬山，建立龍泉精舍。當初慧遠法師剛到山中，夢見神告訴他說：『這座山足夠你居住修行，希望你不要去其他地方。』當晚大雨雷電，看見山林溝壑廣闊開闢，潔白的沙子鋪滿地面，楩樹、楠樹、文梓樹縱橫交錯，充斥其間。九江刺史桓伊，於是為他建造寺廟，命名為東林寺，殿命名為神運殿。慧遠法師在江邊祈禱，陶侃所供奉的文殊菩薩像忽然從水中浮出，於是迎接到殿中供奉，建造重閣來供奉安放。（沙門）法正翻譯《千佛名經》等一百一十一部經典。 十六年。罽賓（Kashmir）的沙門來到江左（長江以東地區，當時指建康一帶），翻譯《三法度經》等三部經典。 十九年。江陵城北出現五色光芒，沙門曇翼在土中得到一尊金像。金像的光相上有梵文寫著：『阿育王（Ashoka）所造。』於是迎接到長沙寺（位於今湖南長沙）供奉。（智者大師曾在長沙寺的佛像前發願，就是這尊佛像。根據《天人感通傳》記載，長沙寺在荊州北岸，其他傳記指為潭州是錯誤的）。 二十年。荊州牧桓沖，命令曇翼法師，渡江建造東西二寺。從晉朝、宋朝、齊朝、梁朝、陳朝，寺中常有上萬僧人。隋朝初年，有名的僧人有三千五百人，當時講經說法者有五十三人，另外的別院大小有十所，般舟（Pratyutpanna）院和方等（Vaipulya）院在夏天各有千人。寺廟房屋各有上萬間。（隱士）戴逵想要建造一丈六尺高的無量壽佛（Amitabha）像，認為古代的佛像製作簡樸粗糙，於是秘密地採納眾人的說法，經過三年時間的思考，雕刻才完成。迎接到山陰靈寶寺供奉。郄超看見後向佛像作禮，正要撮香在手，忽然勃然大怒。

【English Translation】 English version Year Six. The Emperor established a Vihara (monastery) in the inner palace to enshrine the Buddha and summoned eminent Sangha (monks) to reside and practice the Dharma. Dharma Master Huiyuan (a disciple of Master An) arrived at Mount Lu from Xiangyang and established the Longquan Vihara. Initially, when the Master arrived at the mountain, he dreamt that a deity told him, 'This mountain is sufficient for you to dwell and cultivate. I hope you will not go elsewhere.' That evening, there was heavy rain and lightning, and he saw the forests and valleys widely opened, with white sand covering the ground, and Phoebe zhennan, Machilus nanmu, and Catalpa ovata trees crisscrossing and abundant. Huan Yi, the governor of Jiujiang, then built a temple for him called Donglin Temple, and the hall was named Shenyun Hall. Master Huiyuan prayed by the river, and an image of Manjusri Bodhisattva, which Tao Kan had enshrined, suddenly floated out of the water. He then welcomed it to the hall for worship and built a double-tiered pavilion to enshrine it. The Shramana (monk) Fazheng translated the 'Thousand Buddhas' Names Sutra' and other scriptures, totaling one hundred and eleven parts. Year Sixteen. Shramanas from Kashmir arrived in Jiangzuo (the area east of the Yangtze River, referring to the Jiankang area at the time) and translated three scriptures, including the 'Sān Fǎ Dù Jīng' (Sutra of the Three Methods of Salvation). Year Nineteen. Five-colored light appeared north of Jiangling City, and the Shramana Tanyì obtained a golden statue from the soil. The light of the statue had Sanskrit writing that said, 'Made by King Ashoka.' It was then welcomed and enshrined in Changsha Temple (located in present-day Changsha, Hunan). (The Zhiyi (智顗) Master made a vow before the Buddha statue in Changsha Temple, which is this statue. According to the 'Record of Heavenly and Human Interactions,' Changsha Temple is on the north bank of Jingzhou; other biographies mistakenly refer to it as Tanzhou). Year Twenty. Huan Chong, the governor of Jingzhou, ordered Dharma Master Tanyì to cross the river and build the East and West Temples. From the Jin, Song, Qi, Liang, and Chen dynasties, there were often tens of thousands of monks in the temples. At the beginning of the Sui Dynasty, there were three thousand five hundred famous monks, with fifty-three people lecturing and expounding the Dharma at that time, and ten other separate courtyards of various sizes. The Pratyutpanna Samadhi (般舟) and Vaipulya (方等) courtyards each had a thousand people in the summer. The temple buildings each had tens of thousands of rooms. The recluse Dai Kui wanted to build a sixteen-foot-tall statue of Amitabha Buddha (無量壽佛). Considering that the ancient Buddha statues were simple and crude, he secretly adopted the opinions of many people and, after three years of contemplation, completed the carving. It was welcomed and enshrined in Lingbao Temple in Shanyin. Xie Chao saw it and bowed to the Buddha statue, and just as he was about to take incense in his hand, he suddenly became furious.

煙上極目雲表。眾皆嘆其神感○罽賓國沙門僧伽跋澄來長安。譯雜毗曇婆沙論○龜茲國(音丘慈)沙門鳩摩羅什。至長安。秦主姚興。館于逍遙園譯大品般若經。

安帝(諱德宗武帝子)

隆安二年。長安沙門法顯往天竺求經○桓玄輔政勸上沙汰僧尼。詔曰。有能伸述經牒演說義理律行修正者。並聽依所習。余悉令罷道。唯廬山道德所居不在搜簡。遠法師以書力辨。事遂寢。

五年。秦羅什法師于逍遙園譯妙法蓮華經。秦主于草堂寺與三千僧。手執舊經重加參定。敕僧䂮(音略)等咨受什旨。以僧尼多濫。令僧䂮為國僧正。秩同侍中給車輿吏力。法欽為僧錄。僧遷為悅眾班秩有差(楚宜反。不齊等也。世人多作初加反者誤)各給親信白從三十人(謂白身從人非籍刺軍兵)○戴颙逵之子。才巧如其父。江夷嘗托颙造觀音像。積年未成。夜夢人曰。江夷于觀音無緣。可改為彌勒。颙即馳報。而夷書已至。俱於此夕感夢。及改造彌勒。觸手成妙(其像在會稽龍華寺)。

元興元年。秦羅什法師。自弘始四年以來。譯遺教經維摩詰經大智度論成實論等九十八部。秦國譯經沙門佛馱耶舍。功德華。無垢眼。法稱。法海。童覺。竺佛念。眾現。法喜。眾天。十師譯經二十三部。

二年。桓玄欲重申

【現代漢語翻譯】 現代漢語譯本 煙霧飄渺，直達雲霄之外。眾人都讚歎他的神異感應。罽賓國（今克什米爾地區）的沙門（出家修行的僧人）僧伽跋澄（Saṃghabhadra）來到長安，翻譯了《雜毗曇婆沙論》。龜茲國（古西域國名，今新疆庫車一帶）的沙門鳩摩羅什（Kumārajīva）到達長安。秦王姚興，安排他住在逍遙園，翻譯《大品般若經》。

安帝（名諱德宗，是武帝的兒子）

隆安二年，長安的沙門法顯（Fǎxiǎn）前往天竺（古印度）求取佛經。桓玄輔佐朝政，勸說皇帝整頓僧尼。皇帝下詔說：『有能夠闡述經文，演說義理，遵守戒律，行為端正的人，都允許按照他們所學修行。其餘的全部勒令還俗。只有廬山慧遠（Huìyuǎn）法師居住的地方不在搜查之列。』慧遠法師用書信極力辯解，這件事才作罷。

隆安五年，秦國的羅什法師在逍遙園翻譯《妙法蓮華經》。秦王在草堂寺與三千僧人，手持舊經，重新加以參訂。皇帝敕令僧䂮（Shuò）等人諮詢接受羅什法師的旨意。因為僧尼人數眾多且良莠不齊，皇帝任命僧䂮為國僧正（管理全國僧尼的官職），級別等同侍中，配備車馬和吏役。任命法欽（Fǎqīn）為僧錄（管理僧籍的官職），僧遷（Sēngqiān）為悅眾（寺院中負責維持秩序的僧人），班秩各有差別（楚宜反，意為不齊等。世人多作初加反，是錯誤的）。各自配備親信白丁（沒有官職的平民）三十人（指沒有軍籍的隨從）。戴颙（Dài Yóng），字逵（Kuí）的兒子，才藝精巧像他的父親。江夷（Jiāng Yí）曾經委託戴颙製作觀音像，多年沒有完成。夜裡夢見有人說：『江夷與觀音沒有緣分，可以改為彌勒。』戴颙立即馳報江夷，而江夷的書信也已到達，都在這天晚上感應到夢境。等到改造成彌勒像，一觸手就完成得非常精妙（這座佛像在會稽龍華寺）。

元興元年，秦國的羅什法師，從弘始四年以來，翻譯了《遺教經》、《維摩詰經》、《大智度論》、《成實論》等九十八部佛經。秦國翻譯佛經的沙門佛馱耶舍（Buddhayashas），功德華（Guānadeva），無垢眼（Muktanetra），法稱（Dharmakīrti），法海（Dharma Sāgara），童覺（Kumārajīva），竺佛念（Dharmaraksha），眾現（Samghabhūta），法喜（Dharmanandi），眾天（Samghadeva），這十位法師翻譯了二十三部佛經。

元興二年，桓玄想要重新申明...

【English Translation】 English version The smoke reached far beyond the clouds. Everyone praised his divine response. The Shramana (monk) Saṃghabhadra from the country of Kipin (Kashmir) came to Chang'an and translated the Samayuktabhidharmahrdayasastra. The Shramana Kumārajīva from the country of Kucha (Qiuci) arrived in Chang'an. Yao Xing, the ruler of Qin, housed him in Xiaoyao Garden and translated the Mahaprajnaparamita Sutra.

Emperor An (personal name Dezong, son of Emperor Wu)

In the second year of Long'an, the Shramana Faxian of Chang'an went to Tianzhu (ancient India) to seek scriptures. Huan Xuan, assisting in the government, advised the emperor to rectify the Sangha (Buddhist monastic order). The emperor issued an edict saying: 'Those who can expound the scriptures, explain the doctrines, observe the precepts, and correct their conduct, are all allowed to practice according to what they have learned. All others shall be ordered to return to lay life. Only the residence of Master Huiyuan of Mount Lu is not subject to search.' Master Huiyuan strongly defended his position in a letter, and the matter was dropped.

In the fifth year of Long'an, the Dharma Master Kumārajīva of Qin translated the Lotus Sutra in Xiaoyao Garden. The ruler of Qin, together with three thousand monks in Caotang Temple, held the old scriptures and re-examined them. The emperor ordered the monk Shuò and others to consult and receive the instructions of Dharma Master Kumārajīva. Because there were many monks and nuns of varying quality, the emperor appointed the monk Shuò as the National Sangha Chief (in charge of managing the Sangha), with a rank equal to that of a court attendant, and provided him with carriages and officials. He appointed Faqin as the Sangha Recorder (in charge of managing the Sangha register), and Sēngqiān as the Order Master (monk in charge of maintaining order in the monastery), with different ranks (Chu Yi fan, meaning unequal. Most people mistakenly pronounce it as Chu Jia fan). Each was provided with thirty trusted commoners (referring to followers without military registration). Dai Yong, the son of Kui, was as talented and skillful as his father. Jiang Yi once commissioned Dai Yong to create a Guanyin (Avalokiteśvara) statue, which was not completed for many years. At night, he dreamed that someone said: 'Jiang Yi has no affinity with Guanyin, you can change it to Maitreya.' Dai Yong immediately reported to Jiang Yi, and Jiang Yi's letter had also arrived, both sensing the dream on the same night. When it was changed to a Maitreya statue, it was completed exquisitely at the first touch (the statue is in Longhua Temple in Kuaiji).

In the first year of Yuanxing, the Dharma Master Kumārajīva of Qin, since the fourth year of Hongshi, translated ninety-eight Buddhist scriptures, including the Sutra of the Bequeathed Teachings, the Vimalakirti Sutra, the Mahaprajnaparamita Sastra, and the Tattvasiddhi Sastra. The Shramanas Buddhayashas, Guānadeva, Muktanetra, Dharmakīrti, Dharma Sāgara, Kumārajīva, Dharmaraksha, Samghabhūta, Dharmanandi, and Samghadeva, these ten masters translated twenty-three Buddhist scriptures.

In the second year of Yuanxing, Huan Xuan wanted to restate...

庾冰之議。令沙門盡敬王者。遠法師致書云。袈裟非朝宗之服。缽盂非廊廟之器。塵外之容。不應致敬王者。玄得書即下令不行。師復著沙門不敬王者論。以警當世(論見廬山集。敬者拜也。不敬者不拜也重音蟲。再也)○西竺曇摩流支至秦與什法師同譯十誦律○初東土未有涅槃常住之說。但云壽命長遠。遠法師曰。佛是至極。至極則無變。無變之理。豈有窮哉。乃著法性論。其要有曰。至極以不變為性。得性以體極為宗。后羅什見論嘆曰。晉人未見經闇與理會。師聞羅什入關。通書申好。什答書並偈。秦安城侯姚嵩。寄羅什新譯智論。祈師為序。師以文廣鈔二十卷。而別序之○羅什弟子有生肇融睿。時號關中四聖。道生者初入廬山蓮社。后至長安從羅什。見法顯譯泥洹經云(六卷者)除一闡提皆有佛性。師曰。阿闡提人(此云信不具也)含生之類。何得獨無佛性。此經來未盡耳。乃唱闡提之人皆當成佛。眾以為邪說背經。于律當擯。生對眾誓曰。若所說契合佛心願舍報日踞師子座。於是束身還入虎丘山。聚石為徒講涅槃經。至闡提處則說有佛性。且曰。如我所說契佛心否。群石皆為點頭。后還廬山。聞曇無讖重譯涅槃至聖行品果云。一闡提人雖復斷善猶有佛性。尉喜不勝。嘗謂聖教東流譯人重阻。多滯權文鮮通圓義

【現代漢語翻譯】 現代漢語譯本： 庾冰提議讓所有僧人向君王致敬。慧遠法師寫信說：『袈裟不是朝廷的禮服，缽盂不是宮廷的器皿。身處塵世之外的人，不應該向君王致敬。』玄（指玄亮）得到書信后，立即下令停止執行。慧遠法師又寫了《沙門不敬王者論》，用來警醒世人。（此論收錄在《廬山集》中。敬，指跪拜。不敬，指不跪拜。重音蟲，指再次）。 西竺（古印度）的曇摩流支到達秦地，與鳩摩羅什法師共同翻譯了《十誦律》。 起初，東土（中國）沒有涅槃常住的說法，只說佛的壽命長遠。慧遠法師說：『佛是至極的，至極則沒有變化。沒有變化的道理，怎麼會有窮盡呢？』於是寫了《法性論》，其要點是：至極以不變為本性，得性以體證至極為宗旨。後來，鳩摩羅什看到此論，讚歎說：『晉朝人沒有見到經文，卻暗自與佛理相會。』慧遠法師聽說鳩摩羅什進入關中，寫信表達友好之情。鳩摩羅什回信並附上偈語。秦安城侯姚嵩，寄給鳩摩羅什新翻譯的《智論》，希望慧遠法師作序。慧遠法師因為原文內容廣泛，抄寫了二十卷，另外為它作序。 鳩摩羅什的弟子有僧肇、道生、僧睿，當時號稱關中四聖。道生最初進入廬山蓮社，後來到長安跟隨鳩摩羅什。見到法顯翻譯的《泥洹經》（六卷本）說，除了斷善根的一闡提（icchantika，斷善根者），都有佛性。道生法師說：『一闡提人（意思是信根不具足的人），也是有生命的種類，怎麼會唯獨沒有佛性呢？這部經的翻譯還不完整罷了。』於是宣揚一闡提之人皆當成佛。眾人認為這是邪說，違背經義，按照戒律應當驅逐。道生當衆發誓說：『如果我所說的契合佛心，愿在舍報之日坐于獅子座。』於是自我約束回到虎丘山，聚集石頭作為聽眾講解《涅槃經》，講到一闡提之處就說他們有佛性，並且說：『如我所說契合佛心嗎？』群石都為之點頭。後來回到廬山，聽說曇無讖重新翻譯的《涅槃經》至聖行品果然說：『一闡提人雖然斷了善根，仍然有佛性。』尉喜不勝（非常高興）。曾經說聖教東流，翻譯的人重重阻礙，大多拘泥於權巧之文，很少通達圓滿之義。

【English Translation】 English version: Yu Bing proposed that all monks should pay respect to the king. Dharma Master Huiyuan wrote a letter saying, 'The kasaya (袈裟, monastic robe) is not the attire of the court, and the alms bowl (缽盂, patra) is not a vessel for the palace. Those who dwell outside the mundane world should not pay respect to the king.' Xuan (玄, referring to Xuan Liang) immediately issued an order to stop the practice upon receiving the letter. Dharma Master Huiyuan further wrote 'On Why Monks Do Not Bow to Kings' (沙門不敬王者論), to alert the world. (This essay is included in the 'Lushan Collection'. Respect means bowing. Non-respect means not bowing. 重音蟲, chóng yīn chóng, means again). The Western Indian (西竺, ancient India) monk Dharmaruci (曇摩流支) arrived in Qin and jointly translated the 'Ten Recitation Vinaya' (十誦律, Daśa-bhāṇavāra-vinaya) with Dharma Master Kumarajiva (什法師). Initially, there was no concept of Nirvana's permanence (涅槃常住) in the Eastern Land (東土, China), only that the Buddha's life was long. Dharma Master Huiyuan said, 'The Buddha is the ultimate, and the ultimate is without change. How can the principle of no change have an end?' Therefore, he wrote 'On Dharma-Nature' (法性論), the main points of which are: the ultimate takes immutability as its nature, and attaining the nature takes embodying the ultimate as its principle. Later, Kumarajiva, upon seeing this treatise, praised, 'The people of Jin have not seen the scriptures, yet they secretly understand the principles.' Dharma Master Huiyuan, upon hearing that Kumarajiva had entered Guanzhong, wrote a letter expressing goodwill. Kumarajiva replied with a letter and a verse. Marquis Yao Song of Ancheng in Qin sent Kumarajiva's newly translated 'Great Perfection of Wisdom Treatise' (智論, Mahāprajñāpāramitopadeśa) hoping that Dharma Master Huiyuan would write a preface. Dharma Master Huiyuan, because the original text was extensive, copied twenty volumes and wrote a separate preface for it. Kumarajiva's disciples included Sengzhao (僧肇), Daosheng (道生), and Sengrui (僧睿), who were known as the Four Sages of Guanzhong at the time. Daosheng initially entered the Lotus Society of Lushan and later went to Chang'an to follow Kumarajiva. He saw that the 'Nirvana Sutra' (泥洹經, Nirvāṇa Sūtra) translated by Faxian (法顯) (the six-fascicle version) stated that everyone except the icchantikas (一闡提, those who have severed their roots of goodness) had Buddha-nature. Dharma Master Daosheng said, 'The icchantikas (meaning those who lack the roots of faith), are also living beings, how can they alone not have Buddha-nature? This sutra's translation is incomplete.' Therefore, he proclaimed that icchantikas would all attain Buddhahood. The crowd considered this heresy, contrary to the scriptures, and according to the precepts, he should be expelled. Daosheng vowed before the crowd, 'If what I say accords with the Buddha's mind, may I sit on a lion throne on the day of my death.' Thereupon, he restrained himself and returned to Tiger Hill, gathering stones as his audience to lecture on the 'Nirvana Sutra'. When he came to the part about icchantikas, he said that they had Buddha-nature, and said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Later, he returned to Lushan and heard that Dharmaksema's (曇無讖) re-translation of the 'Nirvana Sutra' in the 'Chapter on Holy Conduct' indeed said, 'Although icchantikas have severed their roots of goodness, they still have Buddha-nature.' He was overjoyed. He once said that the eastward flow of the sacred teachings was greatly hindered by the translators, who mostly adhered to expedient words and rarely understood the complete meaning.

。於是檢閱真俗精練空有。乃著善不受報論。頓悟成佛論。佛性常有論。法身無色論。佛無凈土論。並籠罩舊說妙有淵旨。守文之徒嫌嫉競起。一日昇座說法。俄見麈尾墮地。隱兒而化○僧肇初見什。什曰。法中龍象也。著般若無知論。物不遷論。不真空論。涅槃無名論(總名肇輪)什曰。吾解不謝子文。當相揖也(天臺宗謂什肇多附通義)○道融從羅什。久之師子國婆羅門馱其書。至關中乞辨論。什令融當之。融先閱外道經書。使人錄其目。秦主大集以能博觀為夸。融數其書。並秦地經史十倍之。乘勝嘲曰。卿乃未聞大秦有博學者乎。婆羅門愧服。再拜而去○僧睿初游外歷諸國。后入廬山遠師社來京師止烏衣寺講說。久之入關中從羅什。風神明澈見者畏敬。秦主因朝會指師。謂姚嵩曰。四海僧望也。

義熙二年。師子國獻白玉佛像。高四尺二寸○遠法師所居東林。流泉匝寺下入于溪。師每送客過此。有虎號鳴因號虎溪。後送客未嘗過。獨陶潛道土陸修靜至。語道契合不覺過虎溪。因相與大笑。世傳為三笑圖○罽賓。沙門佛陀耶舍(此云覺明)至涼州。誦出四分律。與竺佛念同譯。

四年。遠法師以江東經卷未備禪法無聞律藏殘闕。乃令弟子支法領等往天竺。尋訪獲梵本于于闐遇佛陀跋陀羅。乃要與東還

【現代漢語翻譯】 現代漢語譯本：於是他檢查了真諦和俗諦，精研了空和有。於是撰寫了《善不受報論》、《頓悟成佛論》、《佛性常有論》、《法身無色論》、《佛無凈土論》，並且籠罩了舊說的微妙深奧的旨意。那些拘泥於文字的人開始嫉妒和詆譭。一天，僧肇升座說法，忽然看見拂塵掉在地上，於是隱沒而逝。（僧肇）初次見到鳩摩羅什（Kumārajīva），鳩摩羅什說：『這是法中的龍象啊。』撰寫了《般若無知論》、《物不遷論》、《不真空論》、《涅槃無名論》（總名《肇論》）。鳩摩羅什說：『我的理解不遜色於你的文章，應當互相致意啊。』（天臺宗認為鳩摩羅什和僧肇大多附會通義）。 道融跟隨鳩摩羅什。很久以後，師子國（Siṃhala，今斯里蘭卡）的婆羅門揹著他的書，來到關中請求辯論。鳩摩羅什讓道融去應付。道融先閱讀了外道的經書，讓人記錄了書名。秦主（指後秦的統治者）大擺宴席，以道融能夠博覽群書為誇耀。道融數了婆羅門的書，加上秦地的經史，是他的十倍。乘勝嘲笑道：『你難道沒聽說過大秦有博學者嗎？』婆羅門感到慚愧和佩服，再次拜謝而去。 僧睿最初遊歷各國，後來進入廬山遠公（慧遠）的社團，來到京師，住在烏衣寺講說。很久以後，進入關中跟隨鳩摩羅什。他的風采神情明澈，見到他的人都感到畏懼和尊敬。秦主在朝會上指著僧睿，對姚嵩說：『這是四海僧人的希望啊。』 義熙二年，師子國進獻白玉佛像，高四尺二寸。 慧遠法師所居住的東林寺，有流動的泉水環繞寺廟，向下流入溪流。慧遠每次送客人，如果超過這裡，就會有老虎吼叫，因此被稱為虎溪。後來送客未嘗超過。只有陶淵明、道士陸修靜到來，談論玄道非常契合，不知不覺超過了虎溪。於是互相大笑。世人傳為《三笑圖》。 罽賓（Kashmir）的沙門佛陀耶舍（Buddhayasas，意為覺明）來到涼州，誦出《四分律》，與竺佛念共同翻譯。 義熙四年，慧遠法師因為江東的經卷不完備，禪法沒有傳聞，律藏殘缺，於是派遣弟子支法領等人前往天竺（India），尋訪佛經，在於闐（Khotan）遇到了佛陀跋陀羅（Buddhabhadra），於是邀請他一同東歸。

【English Translation】 English version: Thereupon, he examined the true and conventional, thoroughly studying emptiness and existence. Consequently, he authored 'Treatise on Good Deeds Not Requiting,' 'Treatise on Sudden Enlightenment and Buddhahood,' 'Treatise on the Eternal Existence of Buddha-nature,' 'Treatise on the Formlessness of the Dharmakāya,' and 'Treatise on the Buddha's Lack of Pure Land,' encompassing the profound essence of the old theories. Those who adhered to the literal meaning grew jealous and critical. One day, while Saṅghārāma (僧肇) was giving a sermon from the high seat, he suddenly saw his duster fall to the ground, and he vanished. When Saṅghārāma first met Kumārajīva (什), Kumārajīva said, 'He is a dragon and elephant in the Dharma.' He authored 'Treatise on Prajñā Without Knowledge,' 'Treatise on the Non-transience of Things,' 'Treatise on the Unreal Emptiness,' and 'Treatise on the Namelessness of Nirvāṇa' (collectively known as the 'Treatises of Zhao'). Kumārajīva said, 'My understanding is not inferior to your writings; we should exchange greetings.' (The Tiantai school believes that Kumārajīva and Saṅghārāma mostly adhered to common meanings). Dàoróng (道融) followed Kumārajīva. After a long time, a Brahmin from Siṃhala (師子國, present-day Sri Lanka) carried his books and came to Guanzhong (關中) seeking debate. Kumārajīva instructed Dàoróng to handle it. Dàoróng first read the heretical scriptures and had someone record their titles. The ruler of Qin (秦主, referring to the ruler of Later Qin) held a grand banquet, boasting of Dàoróng's ability to read widely. Dàoróng counted the Brahmin's books, adding the classics and histories of Qin, which were ten times more. Taking advantage of the situation, he mocked, 'Have you not heard that there are scholars in Great Qin?' The Brahmin felt ashamed and impressed, and bowed again before leaving. Saṅghārama (僧睿) initially traveled to various countries, later joining the community of Master Yuan (慧遠) at Mount Lu, and came to the capital, residing at Wuyi Temple to preach. After a long time, he entered Guanzhong and followed Kumārajīva. His demeanor was clear and bright, and those who saw him felt awe and respect. During a court assembly, the ruler of Qin pointed to Saṅghārama and said to Yáo Sōng (姚嵩), 'He is the hope of monks from all over the world.' In the second year of Yixi (義熙), Siṃhala presented a white jade Buddha statue, four feet and two inches tall. At Donglin Temple (東林寺), where Master Huiyuan (慧遠) resided, flowing springs surrounded the temple, flowing down into the stream. Whenever Huiyuan saw guests off, if they went beyond this point, tigers would roar, hence it was called Tiger Creek (虎溪). Later, he never saw guests off beyond this point. Only Tao Yuanming (陶淵明) and the Daoist Lu Xiujing (陸修靜) came, and their discussions on the Dao were very harmonious, unknowingly passing Tiger Creek. Thereupon, they laughed together. The world傳為《三笑圖》. The śrāmaṇa Buddhayasas (佛陀耶舍, meaning 'Enlightened Fame') from Kashmir (罽賓) came to Liangzhou (涼州), recited the Sarvāstivāda Vinaya (四分律), and translated it together with Zhu Fonian (竺佛念). In the fourth year of Yixi, Master Huiyuan, because the scriptures in Jiangdong (江東) were incomplete, the Chan Dharma was unheard of, and the Vinaya was incomplete, sent his disciples Zhī Fǎlǐng (支法領) and others to India (天竺) to seek scriptures, and in Khotan (于闐) he met Buddhabhadra (佛陀跋陀羅), and invited him to return east together.

。

六年。初劉程之入廬山。依遠法師唸佛。師曰。官祿巍巍何以不為。程之曰。君臣相疑。吾何以為。居山十五年。專志唸佛。是年八月見阿彌陀佛放光摩頂。即對像焚香。祝曰。我以釋迦遺教知有西方凈土。愿持此香先當上奉釋迦世尊。次用供養阿彌陀佛。愿賜攝取。第三奉供妙法蓮華經。所以得生由持此經。言已臥床西向而逝。程之有隱德。謝安劉裕相推薦甚。力辭不屈。乃旌之曰遺民○周續之。幼通五經五緯。時號十經童子。公卿交辟無所就。入廬山預遠公社。布衣蔬食終身不娶。世稱通隱○雷次宗。入廬山蓮社。立館東林之側。及遠公亡。與子侄書曰。吾托業廬山。事釋和上二十年。淵匠既傾良朋亦喪。及今未耄。尚可厲志成四歸之津樑。自今以往勿以家務相聞。

七年。初沙門法顯西遊經三十餘國。至中天竺登阇崛山。見老僧揖之不顧。有年少來問之。對曰。大迦葉尊者也。追之不復見。顯以經像附商人至師子國。泛南海達青州而還至揚都。譯大般泥洹經五部(大藏有顯法師傳)。

述曰。此土沙門西遊者始於朱士行。而唯及於西域于闐。實蔥河之東境耳。至顯師則西逾蔥嶺遠屆五天。復能取道南海東還晉地。求法之勤以此師為始也。

八年。罽賓國佛馱耶舍。至廬山預蓮社。

【現代漢語翻譯】 現代漢語譯本

六年。當初劉程之進入廬山，跟隨遠法師唸佛。法師問：『官位顯赫，為何不去做官？』程之回答：『君臣之間互相猜疑，我能做什麼呢？』在山中住了十五年，專心致志地念佛。這年八月，他看見阿彌陀佛放光照在他的頭頂。於是對著佛像焚香，祝告說：『我通過釋迦牟尼佛遺留的教誨，知道有西方凈土。愿以此香先奉獻給釋迦世尊，其次用來供養阿彌陀佛，愿佛慈悲攝受我。第三奉獻供養《妙法蓮華經》，我之所以能夠往生西方，是因為持誦此經。』說完就躺在床上，面向西方去世。劉程之有隱士的德行，謝安、劉裕都曾推薦他做官，他極力推辭不肯接受。於是朝廷表彰他為『遺民』。

周續之，年幼時就精通五經五緯，當時被稱為『十經童子』。公卿大臣多次徵召他做官，他都沒有就任。後來進入廬山，加入遠公的蓮社，身穿布衣，吃素食，終身沒有娶妻。世人稱他為『通隱』。

雷次宗，進入廬山蓮社，在東林寺旁邊建立學館。等到遠公去世后，他給子侄寫信說：『我寄身於廬山，侍奉釋和上二十年。淵公這位大師已經去世，良師益友也已喪失。如今我還沒有衰老，還可以努力立志，成為通向四歸之地的橋樑。從今以後，不要用家裡的事務來煩擾我。』 七年。當初沙門法顯向西遊歷了三十多個國家，到達中天竺，登上阇崛山。他看見一位老僧向他作揖，卻不回頭看他。有一位年輕人過來問他，法顯回答說：『那是大迦葉尊者。』他追趕老僧，卻再也看不見了。法顯將經書和佛像附在商人的船上，到達師子國（斯里蘭卡），然後乘船經過南海，到達青州，返回揚都。他翻譯了《大般泥洹經》五部（《大藏經》中有《法顯法師傳》）。 述曰：此土沙門西行求法，始於朱士行，但他只到達了西域的于闐，實際上只是蔥嶺的東部邊境。到了法顯法師，則向西越過蔥嶺，遠至五天竺，又能取道南海，向東返回晉地。求法的勤奮，以此法師為開端。 八年。罽賓國（克什米爾）的佛馱耶舍，來到廬山，加入蓮社。

【English Translation】 English version

Year Six. Initially, Liu Chengzhi entered Mount Lu and followed Dharma Master Yuan in reciting the Buddha's name. The Master said, 'With such a prominent official position available, why not take it?' Chengzhi replied, 'The ruler and his ministers are suspicious of each other. What could I possibly do?' He resided on the mountain for fifteen years, dedicating himself to reciting the Buddha's name. In the eighth month of that year, he saw Amitabha Buddha emitting light and touching his head. Immediately, he burned incense before the image and made a vow, saying, 'Through the teachings left by Shakyamuni Buddha, I know of the Western Pure Land. I wish to offer this incense first to Shakyamuni World-Honored One, and then use it to make offerings to Amitabha Buddha, hoping that the Buddha will compassionately receive me. Thirdly, I offer and venerate the Lotus Sutra, as my rebirth [in the Pure Land] is due to upholding this sutra.' After speaking, he lay down on his bed, facing west, and passed away. Liu Chengzhi possessed the virtue of a recluse. Xie An and Liu Yu both recommended him for official positions, but he strongly declined. Therefore, the court honored him as a 'Remnant of the Previous Dynasty'. Zhou Xuzhi, in his youth, was well-versed in the Five Classics and the Five Wefts, and was known as the 'Child Prodigy of the Ten Classics'. Many high-ranking officials invited him to serve, but he did not accept any position. Later, he entered Mount Lu and joined the Lotus Society of Master Yuan, wearing simple clothes, eating vegetarian food, and never marrying throughout his life. The world called him 'The Reclusive Scholar'. Lei Cizong entered the Lotus Society of Mount Lu and established a school next to Donglin Temple. After Master Yuan passed away, he wrote a letter to his nephews, saying, 'I have entrusted myself to Mount Lu, serving Venerable Shi for twenty years. Master Yuan, this great craftsman, has already passed away, and good friends have also been lost. Now that I am not yet old, I can still strive to become a bridge to the Four Abodes. From now on, do not bother me with family affairs.' Year Seven. Initially, the Shramana Faxian traveled west through more than thirty countries, reaching Central India and ascending Mount Gridhrakuta (Vulture Peak Mountain). He saw an old monk bowing to him, but the monk did not turn his head. A young man came and asked him, and Faxian replied, 'That is the Venerable Mahakashyapa.' He chased after the old monk, but could no longer see him. Faxian attached sutras and Buddha images to merchants' ships, reaching the Lion Country (Sri Lanka), and then sailed through the Southern Sea, reaching Qingzhou, and returning to Yangdu. He translated five parts of the Mahaparinirvana Sutra (The Tripitaka contains the Biography of Dharma Master Faxian). It is said that the monks of this land who traveled west to seek the Dharma began with Zhu Shixing, but he only reached Khotan (Hetian) in the Western Regions, which is actually just the eastern border of the Pamir Mountains. As for Dharma Master Faxian, he crossed the Pamir Mountains to the west, reaching as far as the Five Indias, and was also able to take the route through the Southern Sea, returning east to the land of Jin. His diligence in seeking the Dharma marks the beginning of such efforts. Year Eight. Buddhayasha from Kipin (Kashmir) came to Mount Lu and joined the Lotus Society.

先於秦國譯四分律長阿含。又與羅什對譯十住婆沙論。以髭赤號為赤髭論主○龜茲國曇無讖至姑臧。涼王沮渠蒙遜。留之譯大般涅槃經四十卷。后固辭西歸。遜怒其去。已密遣人刺于路。初讖出關謂送者曰。業期至矣。既西遜悔。白日見神人。以劍刺之遂卒。讖在涼與道龔諸師。譯悲華經等。

述曰。罽賓害師子。而臂墮命終。沮渠刺無讖。而神人加刃。或謂聖師通達宿業方圖償債。豈當使之受報若是。意者護法之神怒其干犯尊境。而前人熾惡之心。自足以召之。非同常人互相責報之比也。

九年。迦維衛國沙門佛馱跋陀羅(此云覺賢)至廬山入社。遠法師請譯禪數諸經。自是江東始耽禪悅。

十年廬山西林永法師示疾。忽合掌西向曰。佛來也。安坐而化。異香七日方歇。遠法師居東林三十年。師居西林亦如之。鎮南將軍何無忌至虎溪召之。遠師久持名望從徒百人。高言華論舉止可觀。而永公納衣半脛荷錫持缽。松下飄然而來。神氣自若。無忌嘆曰。永公清散之風。乃多於遠公也(脛形定反膝以下骨)十二年。遠法師久修凈業三瞻佛相。以是年八月六日感佛來迎。倏然神化。遺言。露屍林下。弟子不忍。乃奉全軀葬于西嶺。

謝靈運制碑。張野作序。宗炳復立碑于寺門。初師在山行道。名儒

【現代漢語翻譯】 現代漢語譯本： 早於秦國時期，他翻譯了《四分律》和《長阿含經》。他還與鳩摩羅什共同翻譯了《十住婆沙論》。因為他長著紅色的鬍鬚，所以被稱為『赤髭論主』。 龜茲國的曇無讖（Dharmaksema，意為法護）到達姑臧。涼王沮渠蒙遜（Juqu Mengxun）留下了他，讓他翻譯了四十卷的《大般涅槃經》（Mahaparinirvana Sutra）。後來，曇無讖堅決辭別要向西返回。沮渠蒙遜惱怒他的離去，秘密派人去刺殺他。當初，曇無讖出關時對送行的人說：『我的業報到期了。』在他往西走後，沮渠蒙遜後悔了，白天看見神人，用劍刺他，於是就死了。曇無讖在涼州與道龔等法師翻譯了《悲華經》等。 述曰：罽賓國（Kashmir）的人傷害了師子（Simha，人名），結果手臂掉落而死。沮渠蒙遜刺殺曇無讖，結果神人降罪。有人說聖師通達宿世的業力，才打算償還債務，難道應當讓他受到這樣的報應嗎？我認為是護法之神惱怒他們冒犯了尊貴的境界，而且前人熾盛的惡念，足以招致這樣的結果。這不同於常人互相責備報復的情況。 九年，迦維衛國（Kapilavastu）的沙門佛馱跋陀羅（Buddhabhadra，意為覺賢）到達廬山，加入了社團。慧遠法師（Huiyuan）請他翻譯禪數等經典。從此，江東地區開始盛行禪悅。 十年，廬山西林的永法師（Yong）生病。忽然合掌向西說：『佛來了。』然後安然坐化。奇異的香味七天才消散。慧遠法師居住在東林寺三十年，永法師居住在西林寺也一樣。鎮南將軍何無忌（He Wuji）到虎溪去拜訪他。慧遠法師長期享有盛名，跟隨的弟子有上百人，高談闊論，舉止可觀。而永公穿著破舊的僧衣，露出半截小腿，拿著錫杖和缽，在松樹下飄然而來，神態自若。何無忌感嘆說：『永公清高散淡的風度，比慧遠公還要多啊！』 十二年，慧遠法師長期修習凈土法門，三次見到佛的相好。在這一年的八月六日，他感到佛來迎接他，忽然神化圓寂。遺言說：『將我的屍體暴露在林下。』弟子們不忍心，於是將他的全身安葬在西嶺。 謝靈運（Xie Lingyun）撰寫了碑文，張野（Zhang Ye）作序，宗炳（Zong Bing）又在寺門前立碑。當初，慧遠法師在山中修行，著名的儒士……

【English Translation】 English version: Earlier than the Qin dynasty, he translated the Sarvastivada Vinaya and the Dirgha Agama Sutra. He also co-translated the Dasabhumika-vibhasa-sastra with Kumarajiva. Because he had a red beard, he was called 'Red Beard Master'. Dharmaksema (meaning 'Protected by Dharma') from the Kingdom of Kucha arrived at Guzang. Juqu Mengxun, the King of Liang, kept him there to translate the forty-fascicle Mahaparinirvana Sutra. Later, Dharmaksema firmly declined and wanted to return west. Juqu Mengxun was angered by his departure and secretly sent someone to assassinate him. Initially, when Dharmaksema left the pass, he said to those who saw him off, 'My karmic retribution has arrived.' After he went west, Juqu Mengxun regretted it and saw a divine being in broad daylight, stabbing him with a sword, and then he died. Dharmaksema, while in Liang, translated the Karunapundarika Sutra and others with masters such as Dao Gong. It is said: The people of Kashmir harmed Simha (a person's name), and as a result, his arm fell off and he died. Juqu Mengxun assassinated Dharmaksema, and as a result, a divine being brought down punishment. Some say that the holy master understood past karma and intended to repay debts, so should he have received such retribution? I believe it was the Dharma-protecting deities who were angered by their offense against the honored realm, and the intense evil thoughts of the former were enough to bring about such a result. This is different from the situation of ordinary people blaming and retaliating against each other. In the ninth year, the sramana Buddhabhadra (meaning 'Worthy of Awakening') from Kapilavastu arrived at Mount Lu and joined the community. Master Huiyuan requested him to translate sutras on dhyana and numeration. From then on, the Jiangdong region began to indulge in the joy of dhyana. In the tenth year, Master Yong of the West Forest Temple on Mount Lu fell ill. Suddenly, he put his palms together facing west and said, 'The Buddha is coming.' Then he passed away peacefully in a seated position. The strange fragrance did not dissipate for seven days. Master Huiyuan lived in the East Forest Temple for thirty years, and Master Yong lived in the West Forest Temple in the same way. General He Wuji of the Zhennan Army went to Tiger Creek to visit him. Master Huiyuan had long enjoyed a great reputation, and he had hundreds of disciples following him, engaging in lofty discussions and behaving admirably. However, Master Yong wore tattered monastic robes, exposing half of his shins, carrying a staff and a bowl, and came floating under the pine trees, with a natural and unconstrained demeanor. He Wuji sighed and said, 'Master Yong's pure and detached style is even greater than Master Huiyuan's!' In the twelfth year, Master Huiyuan had long cultivated the Pure Land practice and had seen the auspicious marks of the Buddha three times. On the sixth day of the eighth month of this year, he felt the Buddha coming to welcome him, and suddenly he passed away in a spiritual transformation. He left a will saying, 'Expose my corpse in the forest.' The disciples could not bear to do so, so they buried his whole body on the West Ridge. Xie Lingyun wrote the inscription for the stele, Zhang Ye wrote the preface, and Zong Bing erected another stele in front of the temple gate. Initially, Master Huiyuan practiced the Way in the mountains, and the famous Confucians...

劉遺民。雷次宗。周續之。宗炳。張野。張詮。沙門永法師。慧持(遠師之弟)道生。曇順(從羅什學)慧睿。曇恒。道丙。曇詵。道敬(皆遠公弟子)佛馱耶舍(罽賓國人)佛馱跋陀羅(迦維衛人)常同遊止。世號廬山十八賢復與僧俗百二十三人。結社唸佛。令劉遺民著誓辭。共期西升。謝靈運負才傲物。一見師肅然心服。為鑿東西二池種白蓮。因名白蓮社。靈運嘗永入社。師以其心雜止之。嘗以書招陶潛。潛曰。許飲即往。師許之。遂造焉。忽攢眉而去。所著法性論。不拜王者論等。及詩序銘贊凡十卷。號廬山集(白雲端禪師。自廬山錄本來越上。遇照律師。與之囑其開板。照師為序。有云。王荊公言。晉人為文無如遠公)。

述曰。佛法起于漢。至晉而益盛。然競演經論各事專門。獨東林法師。始以唸佛三昧之道。開先一時貽則千古。蓋知其為此土人根為道之要。故能結社。招賢來名儒而致高釋。臨終神化。感佛迎以獲往生。斯為一生取證永居不退之至道也。師之言曰。功高易進唸佛為先。凡在修門請事斯語云。

會稽太守孟顗事佛精懇。而為謝靈運所輕。嘗謂顗曰。得道應須慧業。丈夫生天當在靈運前。成佛必居靈運后。顗憾之。

十三年。初餘杭山沙門法志常誦法華。有雉翔集座隅如聽

【現代漢語翻譯】 現代漢語譯本： 劉遺民、雷次宗、周續之、宗炳、張野、張詮、沙門永法師、慧持（遠師之弟）、道生、曇順（從鳩摩羅什學習）、慧睿、曇恒、道丙、曇詵、道敬（皆為慧遠大師的弟子）、佛馱耶舍（來自罽賓國）、佛馱跋陀羅（來自迦毗羅衛國），他們常常一同遊歷居住。世人稱他們為廬山十八賢。慧遠大師又與僧人及在家信徒一百二十三人結社唸佛，讓劉遺民撰寫誓辭，共同期望往生西方極樂世界。謝靈運恃才傲物，但一見到慧遠大師就肅然起敬，心悅誠服，為大師開鑿東西二池，種植白蓮，因此得名白蓮社。謝靈運曾想永久加入蓮社，慧遠大師因為他心懷雜念而拒絕了他。慧遠大師曾寫信邀請陶淵明，陶淵明說：『如果允許飲酒，我就去。』慧遠大師答應了他，陶淵明於是前往。但不久就皺著眉頭離開了。慧遠大師所著的《法性論》、《不拜王者論》等，以及詩序銘贊共十卷，號為《廬山集》（白雲端禪師從廬山抄錄了原本來到越上，遇到了照律師，囑託他開版印刷。照律師為此作序，其中有王安石的話：『晉人作文沒有比得上慧遠大師的。』）。

述曰：佛教興起于漢朝，到晉朝更加興盛。然而人們競相演說經論，各自專注于自己的領域。只有東林寺的慧遠法師，開始以唸佛三昧的修行方法，開創了一時的先河，為後世留下了典範。大概是因為他知道唸佛法門適合這個地方人們的根器，是求道的關鍵，所以能夠結社唸佛，招引賢才，吸引著名的儒士和德行高尚的僧人。臨終時顯現神異，感得佛陀前來迎接，從而獲得往生。這是在一生中取得證悟，永遠安住于不退轉境界的至高法門。慧遠大師曾說：『功德再高也容易退轉，唸佛才是最優先的。凡是修行的人，請把這句話放在心上。』

會稽太守孟顗虔誠地信奉佛教，卻被謝靈運所輕視。謝靈運曾對孟顗說：『得道應該依靠智慧，大丈夫往生天界應當在我謝靈運之前，成佛一定在我謝靈運之後。』孟顗對此感到不滿。

十三年，起初餘杭山的沙門法志經常誦讀《法華經》，有一隻野雞飛來停在他的座位旁邊，好像在聽經。

【English Translation】 English version: Liu Yimin (Liu Yimin), Lei Cizong (Lei Cizong), Zhou Xuzhi (Zhou Xuzhi), Zong Bing (Zong Bing), Zhang Ye (Zhang Ye), Zhang Quan (Zhang Quan), the monk Yongfashi (Venerable Yongfa), Huichi (Huichi, younger brother of Master Huiyuan), Daosheng (Daosheng), Tan Shun (Tan Shun, studied with Kumarajiva), Huirui (Huirui), Tanheng (Tanheng), Daobing (Daobing), Tansen (Tansen), Daojing (Daojing, all disciples of Master Huiyuan), Buddhayasha (Buddhayasha, from Kashmir), Buddhabhadra (Buddhabhadra, from Kapilavastu), often traveled and resided together. They were known as the Eighteen Sages of Mount Lu. Master Huiyuan also formed a society with one hundred and twenty-three monks and laypeople to practice Buddha-name recitation, and had Liu Yimin write a vow, jointly aspiring to be reborn in the Western Pure Land. Xie Lingyun (Xie Lingyun) was arrogant and conceited, but upon meeting Master Huiyuan, he became respectful and sincerely admired him. He dug two ponds, east and west, and planted white lotuses, hence the name White Lotus Society. Xie Lingyun once wanted to permanently join the society, but Master Huiyuan refused him because his mind was impure. Master Huiyuan once wrote a letter inviting Tao Qian (Tao Qian), who replied, 'I will come if drinking is allowed.' Master Huiyuan agreed, and Tao Qian went. But soon after, he frowned and left. Master Huiyuan's writings include the Treatise on Dharmata (Fa Xing Lun), On Not Bowing to Kings (Bu Bai Wang Zhe Lun), and ten volumes of poems, prefaces, inscriptions, and eulogies, known as the Lushan Collection (The Chan master Baiyunduan copied the original from Lushan and brought it to Yue Shang, where he met the lawyer Zhao and entrusted him with the task of printing it. Lawyer Zhao wrote a preface, which included the words of Wang Anshi: 'No one in the Jin dynasty wrote as well as Master Huiyuan').

The narrator states: Buddhism arose in the Han dynasty and flourished in the Jin dynasty. However, people competed to expound scriptures and treatises, each specializing in their own field. Only Master Huiyuan of Donglin Temple initiated the practice of Buddha-name recitation samadhi, setting a precedent for the time and leaving a model for future generations. This was because he knew that the practice of Buddha-name recitation suited the capacity of the people of this land and was essential for the path to enlightenment. Therefore, he was able to form a society, attract talented individuals, and draw in famous Confucian scholars and virtuous monks. At the time of his death, he manifested miraculous signs, causing the Buddha to come and welcome him, thereby attaining rebirth in the Pure Land. This is the supreme path to attaining enlightenment in one lifetime and dwelling forever in the state of non-retrogression. Master Huiyuan once said, 'Even great merit is easy to regress from; Buddha-name recitation should be given the highest priority. All practitioners, please keep these words in mind.'

The governor of Kuaiji, Meng Yi (Meng Yi), devoutly believed in Buddhism but was looked down upon by Xie Lingyun. Xie Lingyun once said to Meng Yi, 'Attaining the Way requires wisdom. A great man should be reborn in the heavens before me, Xie Lingyun, and attain Buddhahood after me, Xie Lingyun.' Meng Yi resented this.

In the thirteenth year, initially, the monk Fazhi (Fazhi) of Yu Hang Mountain often recited the Lotus Sutra. A pheasant flew and landed near his seat, as if listening to the sutra.

受狀。越七年雉殞。志瘞之。夜夢童子拜曰。因聽經得脫羽類。今生山前王氏家。志詰朝遣問之。如其言。王氏一日設齋。志方踵門。兒曰。我和上來也。志撫之曰。此我雉兒也。解衣視腋下果有雉毳三莖。七歲令入山出家。十六落髮。以腋有毳因名曇翼。初詣廬山依遠法師。續往關中見羅什。后東遊會稽入秦望山。誦法華經越十二年。有女子身披彩服攜筠籠。盛一白豕兩根大蒜。至師前曰。妾入山采薇。日已夕矣。豺狼當道歸無生理。敢托一宿。師卻之甚堅。女哀鳴不已。遂以草床居之。夜半號呼腹疼。告師案摩。師乃以布裹錫杖。遙為案之。翌旦女以彩服化祥雲。豕變白象。蒜化雙蓮。凌空而上。謂師曰。我普賢菩薩也。以汝不久當歸我眾。特來相試。觀汝心中如水中月不可染污。既而天上雨華。地皆震動。鄉人聞見莫不稱歎。是日太守孟顗。方晨起視事。忽見南方祥雲光射庭際。隱然金石絲竹之音。訪知普賢示化。遂以師道行上聞于朝。敕建法華寺(今天衣寺)師既亡。漆真身留山中(唐武宗廢法。藏像寺南樹中。吳越武肅王。謚飛雲大師)○沙門法莊為遠法師弟子。誦法華為常業。鄰人夜間見師房前有兵仗翊衛之狀。道俗傳聞莫不尊敬○沙門曇邃。止河陰白馬寺。日誦正法華兼通講說。夜夢一人叩戶請法師九

【現代漢語翻譯】 受狀（接受委任）。過了七年，他養的雉雞死了。他想把它埋葬，夜裡夢見一個童子向他拜謝說：『我因為聽您誦經得以脫離鳥類之身，現在投生到山前王氏家。』志第二天早晨派人去詢問，果然如此。王氏有一天設齋，志親自前往。那孩子說：『我和您一起上來。』志撫摸著他說：『這是我的雉雞啊。』解開他的衣服看他的腋下，果然有三根雉雞的絨毛。七歲時讓他入山出家，十六歲剃度。因為腋下有絨毛，因此取名為曇翼。最初到廬山依止遠法師（慧遠大師），後來前往關中拜見鳩摩羅什（著名的佛經翻譯家）。之後東遊到會稽，進入秦望山。誦讀《法華經》超過十二年。有一個女子，身披彩色的衣服，提著竹籠，籠子里裝著一隻白色的豬和兩根大蒜，來到曇翼法師面前說：『我進山采薇，天色已晚，豺狼擋道，回不去了。敢請借宿一晚。』曇翼法師堅決拒絕。女子哀鳴不止，於是曇翼法師用草床讓她居住。半夜女子號叫腹痛，告訴曇翼法師幫她按摩。曇翼法師就用布裹著錫杖，遙遠地為她按摩。第二天早晨，女子用彩色的衣服化為祥雲，豬變成白象，大蒜變成雙蓮，升到空中，對曇翼法師說：『我是普賢菩薩（象徵菩薩的行愿）。因為你不久將歸入我的行列，特地來試探你。看你的心中像水中的月亮一樣不可染污。』說完，天上降下花雨，大地都震動起來。鄉里人聽見看見，沒有不稱讚的。這天太守孟顗，剛早晨起來處理公務，忽然看見南方祥雲的光芒照到庭院，隱隱約約有金石絲竹的聲音。打聽後知道是普賢菩薩顯靈，於是把曇翼法師的道行上報朝廷。皇帝下令建造法華寺（今天的衣寺）。曇翼法師去世后，漆塑他的真身留在山中（唐武宗廢佛時，藏在寺南的樹中。吳越武肅王，謚號飛雲大師）。沙門法莊是遠法師的弟子，誦讀《法華經》是他的日常功課。鄰居夜間看見法莊的房前有兵器儀仗護衛的樣子。道士和俗人都傳聞這件事，沒有不尊敬他的。沙門曇邃，住在河陰白馬寺，每天誦讀《正法華經》，兼通講解。夜裡夢見一個人敲門，請求法師九

【English Translation】 Received the appointment. After seven years, the pheasant he raised died. He intended to bury it, and that night he dreamed of a child bowing to him and saying, 'Because I listened to your chanting of the scriptures, I was able to escape from the bird realm and was reborn into the Wang family in front of the mountain.' Zhi sent someone to inquire the next morning, and it was indeed so. One day, the Wang family held a vegetarian feast, and Zhi went there in person. The child said, 'I will come up with you.' Zhi stroked him and said, 'This is my pheasant.' He undressed the child and saw three pheasant down feathers under his armpits. At the age of seven, he was allowed to enter the mountain to become a monk, and at the age of sixteen, he shaved his head. Because of the down feathers under his armpits, he was named Tanyi (profound wings). He first went to Mount Lu to rely on Dharma Master Yuan (Huiyuan), and later went to Guanzhong to visit Kumarajiva (famous translator of Buddhist scriptures). After that, he traveled east to Kuaiji and entered Mount Qinwang. He recited the Lotus Sutra for more than twelve years. There was a woman, dressed in colorful clothes, carrying a bamboo basket containing a white pig and two cloves of garlic, who came to Dharma Master Tanyi and said, 'I went into the mountains to pick ferns, and it is getting late. There are wolves blocking the road, and I cannot return. May I ask to stay for the night?' Dharma Master Tanyi firmly refused. The woman wailed incessantly, so Dharma Master Tanyi allowed her to stay on a straw bed. In the middle of the night, the woman cried out in abdominal pain and asked Dharma Master Tanyi to massage her. Dharma Master Tanyi wrapped his tin staff in cloth and massaged her from a distance. The next morning, the woman transformed her colorful clothes into auspicious clouds, the pig turned into a white elephant, and the garlic turned into twin lotuses, rising into the air. She said to Dharma Master Tanyi, 'I am Samantabhadra Bodhisattva (symbolizes the vows and practices of a Bodhisattva). Because you will soon return to my assembly, I have come to test you. I see that your heart is like the moon in the water, unpolluted.' After she finished speaking, flowers rained down from the sky, and the earth shook. The villagers who heard and saw this all praised it. That day, Prefect Meng Yi, who had just risen early to attend to official business, suddenly saw the light of auspicious clouds shining from the south into the courtyard, and faintly heard the sound of metal, stone, silk, and bamboo instruments. After inquiring, he learned that it was Samantabhadra Bodhisattva manifesting, so he reported Dharma Master Tanyi's virtuous conduct to the court. The emperor ordered the construction of Fahua Temple (today's Tianyi Temple). After Dharma Master Tanyi passed away, his lacquered true body was left in the mountain (during the Tang Emperor Wuzong's persecution of Buddhism, it was hidden in a tree south of the temple. King Wusu of Wuyue posthumously honored him as Great Master Feiyun). The monk Fazhuang was a disciple of Dharma Master Yuan, and reciting the Lotus Sutra was his daily practice. Neighbors saw soldiers and ceremonial guards protecting the front of Fazhuang's room at night. Both Daoists and laypeople spread the word about this, and all respected him. The monk Tansui lived in Baima Temple in Heyin, reciting the Zheng Fahua Sutra daily and also lecturing on it. At night, he dreamed of a person knocking on the door, requesting the Dharma Master nine

旬講經。邃不允。固請乃赴。忽見身在白馬塢神祠。弟子一人亦預。自是每日密往。一旦寺僧過祠下聞講說之聲。見對設二高座。異香郁然。夏竟神施白馬一疋白羊五頭絹五十疋。用充講嚫。師即咒愿受之。

十四年。吳內史孟顗。請佛馱跋陀羅于建業謝司空寺。譯華嚴經六十卷。有二青衣。旦從池出灑掃研墨。時慧嚴慧觀為筆受。

恭帝(德文安帝弟)

元熙元年。帝深敬佛道。詔于瓦官寺鑄釋迦佛丈六金像。畢功之日放光滿寺。傾都人士咸致供養。

宋(建康)

高祖(劉裕受晉禪)

永初元年。帝設齋內殿。令沙門道照陳詞。至百年迅速苦樂俄頃之句。帝善之。別賜嚫金三萬○帝始生有神光之異。既長游下邳。遇異沙門于逆旅曰。天下喪亂。拯之者其君乎。時患手瘡。沙門以黃散藥留之忽不見。以藥傳瘡一治而愈。嘗游京口竹林寺。獨臥講堂前有五色龍章。諸僧驚以白帝。帝曰。上人無妄言。冀州沙門法稱。謂其弟子曰。嵩岳神言。江東有劉將軍。漢之苗裔。應天受命。吾以璧三十二枚鎮金一鉼為信。帝聞之令釋慧義往嵩山求之。俄夢長鬚翁以杖指石下。來日詣廟所石壇求之果獲。因得獻上。帝夢異僧語之曰。君前世曾施維衛佛一缽之飯。今報斯位。

○司徒王謐

【現代漢語翻譯】 現代漢語譯本：有一位法師應邀去講經，但他沒有答應。經過多次懇請后才前往。忽然發現自己身處白馬塢神祠（地方神的神廟），只有一位弟子隨行。自此以後，他每天都秘密前往。一天，寺廟的僧人路過神祠，聽到了講經的聲音，看見對面設有兩座高高的座位，異香瀰漫。夏天結束時，神靈施捨了一匹白馬、五隻白羊和五十匹絹，用來充當講經的供養。法師隨即誦唸咒語，接受了這些供養。 十四年，吳國內史孟顗（人名）在建業（地名）謝司空寺（寺廟名）邀請佛馱跋陀羅（Buddhabhadra，譯經師）翻譯《華嚴經》六十卷。有兩位青衣童子，每天早上從池中出來灑掃、研墨。當時慧嚴（僧人名）、慧觀（僧人名）擔任筆受。 恭帝（德文安帝弟）： 元熙元年，恭帝（Emperor Gong）非常敬重佛法，下詔在瓦官寺（寺廟名）鑄造釋迦牟尼佛（Sakyamuni Buddha）丈六金像。完工之日，佛像放出光芒，照滿整個寺廟。整個都城的人都來供養。 宋（建康）： 高祖（劉裕受晉禪）： 永初元年，高祖（Emperor Gaozu）在內殿設齋，讓沙門道照（僧人名）陳述佛法。當道照說到『百年迅速，苦樂俄頃』的句子時，高祖非常讚賞，特別賞賜了三萬金錢作為供養。高祖出生時有神光異象。長大后在下邳（地名）遊歷時，在旅店遇到一位奇異的沙門（shramana，佛教出家人），沙門說：『天下將要大亂，能夠拯救天下的就是您啊！』當時高祖患有手瘡，沙門留下一些黃散藥，忽然就不見了。高祖用藥塗抹瘡口，一次就痊癒了。高祖曾經在京口（地名）竹林寺（寺廟名）遊玩，獨自睡在講堂前，出現了五色龍章。眾僧驚恐地報告給高祖，高祖說：『上人不會說謊的。』冀州（地名）沙門法稱（僧人名）對他的弟子說：『嵩岳（山名）神靈說，江東有一位劉將軍，是漢朝的後裔，應天受命。我用三十二枚玉璧和一鉼鎮金作為憑證。』高祖聽聞此事，派釋慧義（僧人名）前往嵩山尋找，不久夢見一位長鬚老翁用枴杖指向石頭下面。第二天前往廟裡的石壇尋找，果然找到了玉璧和鎮金，於是獻給了高祖。高祖夢見一位奇異的僧人告訴他：『您前世曾經供養維衛佛（Vipassi Buddha）一缽飯，今生得到這樣的果報。』 司徒王謐（人名）

【English Translation】 English version: A Dharma master was invited to give a lecture, but he declined. After repeated requests, he finally went. Suddenly, he found himself in the shrine of the Baima Wu deity (shrine of a local deity), with only one disciple accompanying him. From then on, he secretly went there every day. One day, a monk from the temple passed by the shrine and heard the sound of Dharma lectures. He saw two high seats set up opposite each other, with a rich and unusual fragrance filling the air. At the end of summer, the deity bestowed a white horse, five white sheep, and fifty bolts of silk to be used as offerings for the lecture. The Dharma master then recited mantras and accepted these offerings. In the fourteenth year, Meng Yi (personal name), the Prefect of Wu, invited Buddhabhadra (translator of scriptures) to Xie Sikong Temple (temple name) in Jianye (place name) to translate the sixty fascicles of the Avatamsaka Sutra (Huayan Jing). Two boys in green robes would come out of the pond every morning to sweep, sprinkle water, and grind ink. At that time, Huiyan (monk's name) and Huiguan (monk's name) served as scribes. Emperor Gong (Emperor An of De Wen's younger brother): In the first year of Yuanxi, Emperor Gong (Emperor Gong) deeply revered Buddhism and ordered the casting of a sixteen-foot-tall golden statue of Sakyamuni Buddha (Sakyamuni Buddha) at Waguan Temple (temple name). On the day of completion, the statue emitted light that filled the entire temple. People from all over the capital came to make offerings. Song (Jiankang): Emperor Gaozu (Liu Yu, who received the abdication from the Jin Dynasty): In the first year of Yongchu, Emperor Gaozu (Emperor Gaozu) held a vegetarian feast in the inner palace and had the shramana (Buddhist monk) Daozhao (monk's name) present the Dharma. When Daozhao spoke the phrase 'a hundred years pass quickly, joy and suffering are but fleeting moments,' the Emperor greatly appreciated it and specially bestowed 30,000 in gold as an offering. When Emperor Gaozu was born, there was an unusual phenomenon of divine light. Later, when he was traveling in Xiapi (place name), he met a strange shramana (shramana, Buddhist renunciate) at an inn, who said, 'The world will be in great chaos, and it is you who will save it!' At that time, Emperor Gaozu was suffering from a hand sore. The shramana left some yellow powder medicine and suddenly disappeared. Emperor Gaozu applied the medicine to the sore, and it healed after one application. Emperor Gaozu once visited Zhulin Temple (temple name) in Jingkou (place name) and slept alone in front of the lecture hall, where a five-colored dragon emblem appeared. The monks were alarmed and reported it to the Emperor, who said, 'The venerable one would not speak falsely.' The shramana Facheng (monk's name) of Ji Province (place name) said to his disciples, 'The deity of Mount Song (mountain name) said that there is a General Liu in Jiangdong, a descendant of the Han Dynasty, who is destined to receive the mandate of heaven. I will use thirty-two jade discs and a gold ingot as proof.' When Emperor Gaozu heard of this, he sent the monk Huiyi (monk's name) to Mount Song to search for them. Soon, he dreamed of an old man with a long beard pointing to a spot under a stone with a staff. The next day, he went to the stone altar in the temple to search and indeed found the jade discs and the gold ingot, which he then presented to Emperor Gaozu. Emperor Gaozu dreamed of a strange monk who told him, 'In your previous life, you offered a bowl of rice to Vipassi Buddha (Vipassi Buddha), and in this life, you receive this reward.' Situ Wang Mi (personal name)

。見東腋門地有光。掘之得金佛一軀。高七尺二。敕置臺中供養○車騎范泰。于宅西建祇洹寺。謝靈運于石壁山建招提寺○黃龍國沙門曇無竭。與僧猛等二十五人。往西天求經越二十年。唯無竭還揚都譯經。

少帝(義符高祖長子)

景平元年。罽賓沙門佛陀什。于揚都龍光寺譯五分律(南山云。四部之文無越斯律但弘通蓋寡。良可長嘆)。

文帝(義隆高祖第三子)

元嘉元年。罽賓國沙門曇摩密多。至建康。譯禪經觀普賢行法經等十部。自袁皇后皇子以下傾都禮敬○西天沙門疆良耶舍譯觀無量壽佛經。

述曰。文帝嗣位之初。觀普賢無量壽二經。同時而至。至今持誦者為尤盛。是知元嘉之際尊敬大乘。五國來貢咸贊奉法。自渡江以來未有此時之光大也。

二年。詔于京師為高祖建報恩寺○敕沙門道祐。往鄮縣修阿育王寺。掘地得金合。盛三舍利佛爪佛發。詔建浮圖三級。

三年。神僧杯渡。初出冀州。挈一木杯。渡水必乘之。因號杯渡。行荷蘆圈(求遠反以蘆為圈如囤也)廣陵李氏飯僧。渡以圈置庭中。坐席上食畢提其圈。呼曰。四天王。時有童子。見圈中四小兒長數寸。眉目如畫。及追之已失所在○西天沙門伊葉波羅來彭城譯經○徐州刺史王仲德。于宋王寺造丈六

【現代漢語翻譯】 現代漢語譯本： 在東腋門的地方發現有光芒，挖掘后得到一尊金佛，高七尺二寸。皇帝下令安置在臺中供奉。車騎將軍范泰，在他的住宅西邊建造了祇洹寺。謝靈運在石壁山建造了招提寺。黃龍國的沙門曇無竭，與僧猛等二十五人，前往西天（指古代印度）求取佛經，歷時二十多年，只有曇無竭返回揚都（今江蘇揚州）翻譯佛經。

少帝（義符，高祖的長子）

景平元年，罽賓（古代西域國名，今克什米爾地區）的沙門佛陀什，在揚都龍光寺翻譯《五分律》（南山律師評論說：『四部律典中沒有超過這部律典的，只是弘揚流通得很少，實在令人嘆息』）。

文帝（義隆，高祖的第三個兒子）

元嘉元年，罽賓國的沙門曇摩密多，到達建康（今江蘇南京），翻譯了《禪經》、《觀普賢行法經》等十部經典。從袁皇后、皇子以下，整個京都都非常尊敬他。西天（指古代印度）的沙門疆良耶舍翻譯了《觀無量壽佛經》。

評論：文帝即位之初，《觀普賢經》和《觀無量壽佛經》同時傳入，至今持誦這兩部經的人特別多。由此可知，元嘉年間人們非常尊敬大乘佛教，五個國家前來進貢，都讚揚奉行佛法。自從東晉渡江以來，從未有過如此興盛的景象。

二年，皇帝下詔在京師為高祖建造報恩寺。皇帝敕令沙門道祐，前往鄮縣（今浙江寧波鄞州區）修復阿育王寺，挖掘地基時得到一個金盒子，裡面盛放著三顆舍利（佛骨），佛爪和佛發。皇帝下詔建造三層佛塔。

三年，神僧杯渡，最初出現在冀州（今河北一帶），拿著一個木杯，渡水時必定乘坐它，因此號稱杯渡。他拿著蘆葦圈（用蘆葦做成的圈，像糧囤一樣）化緣。廣陵（今江蘇揚州）李氏供養僧人，杯渡把蘆葦圈放在庭院中，坐在蓆子上吃飯。吃完飯後提起蘆葦圈，呼喊說：『四天王』。當時有個童子，看見圈中有四個小孩子，身高幾寸，眉目如畫。追趕他們時，已經消失不見了。西天（指古代印度）的沙門伊葉波羅來到彭城（今江蘇徐州）翻譯佛經。徐州刺史王仲德，在宋王寺建造了一丈六尺高的佛像。

【English Translation】 English version: There was a light seen at the east side gate. Upon digging, a golden Buddha statue, seven feet and two inches tall, was found. The emperor ordered it to be placed in the Taichung (referring to a specific location) for worship. The General of Chariots, Fan Tai, built the Jetavana Monastery to the west of his residence. Xie Lingyun built the Zhaoti Monastery on Stone Wall Mountain. The Shramana Tanwujie from the Kingdom of Huanglong, along with Sengmeng and twenty-five others, went to the Western Heaven (ancient India) to seek scriptures, which took more than twenty years. Only Tanwujie returned to Yangdu (present-day Yangzhou, Jiangsu) to translate the scriptures.

Emperor Shao (Yifu, the eldest son of Emperor Gaozu)

In the first year of Jingping, the Shramana Buddhash from Kipin (ancient kingdom in the Western Regions, present-day Kashmir region) translated the 'Five-Part Vinaya' at Longguang Temple in Yangdu (The Vinaya Master of Nanshan commented: 'Among the Vinayas of the four divisions, none surpasses this Vinaya, but its propagation is scarce, which is truly lamentable').

Emperor Wen (Yilong, the third son of Emperor Gaozu)

In the first year of Yuanjia, the Shramana Dharmamitra from the Kingdom of Kipin arrived in Jiankang (present-day Nanjing, Jiangsu) and translated ten scriptures, including the 'Dhyana Sutra' and the 'Visualization of Samantabhadra Sutra'. From Empress Yuan and the princes downwards, the entire capital revered him. The Shramana Jiangliangyeshe from the Western Heaven (ancient India) translated the 'Contemplation Sutra of Amitayus Buddha'.

Commentary: At the beginning of Emperor Wen's reign, the 'Visualization of Samantabhadra Sutra' and the 'Contemplation Sutra of Amitayus Buddha' arrived simultaneously. To this day, those who recite these two sutras are particularly numerous. From this, it can be seen that during the Yuanjia period, people greatly respected Mahayana Buddhism, and five countries came to pay tribute, all praising and upholding the Dharma. Since the crossing of the Yangtze River during the Eastern Jin Dynasty, there had never been such a grand and prosperous scene.

In the second year, the emperor issued an edict to build the Baoren Temple in the capital for Emperor Gaozu. The emperor ordered the Shramana Daoyou to go to Mao County (present-day Yinzhou District, Ningbo, Zhejiang) to repair the Ashoka Temple. While excavating the foundation, a golden box was found, containing three relics (Buddha's bones), Buddha's nails, and Buddha's hair. The emperor issued an edict to build a three-story pagoda.

In the third year, the divine monk Beidu first appeared in Ji Province (present-day Hebei area), carrying a wooden cup, which he always rode when crossing water, hence the name Beidu. He carried a reed circle (a circle made of reeds, like a granary) to beg for alms. The Li family of Guangling (present-day Yangzhou, Jiangsu) offered food to the monks. Beidu placed the reed circle in the courtyard and sat on a mat to eat. After eating, he picked up the reed circle and shouted: 'Four Heavenly Kings'. At that time, a child saw four small children in the circle, a few inches tall, with painted eyebrows and eyes. When they were chased, they had already disappeared. The Shramana Iyekapala from the Western Heaven (ancient India) came to Pengcheng (present-day Xuzhou, Jiangsu) to translate scriptures. Wang Zhongde, the governor of Xu Province, built a sixteen-foot-tall Buddha statue at Songwang Temple.

金佛。每有𡨥難則像身流汗。

四年。涼州沙門智嚴。譯瓔珞本業經等十四部○沙門慧琳以才學得幸。詔與顏延之同議朝政。琳著高屐披貂裘孔顗戲之曰。何用此黑衣宰相。嘗著黑白論。與佛理違戾。眾論排之(見弘明集)琳後感膚肉麋爛。歷年竟死。時以為叛教之報。

五年。迦毗羅國月愛王。師子國剎利摩訶王。皆遣使入貢。帝答摩訶王曰。此小乘經甚少。國中所有幸皆寫送。

六年。帝幸祇洹寺觀度童子慧基。

七年。訶羅陀國入貢。其表曰。伏承聖上信重三寶。興立塔寺周滿世界。今故遣使表此微心○初帝聞罽賓三藏求那跋摩名(此云功德鎧)詔交州遣沙門道敏。杭海邀之。跋摩忻然。附舶至廣州。上遣使迎至金陵。命居祇洹寺。僕射何尚之等並師事之。請講華嚴(前覺賢譯六十卷者)以未通華言禱于觀音。夜夢力士易其首。旦起猶覺微疼。遂遍曉東語。帝嘗問曰。朕欲齋戒不殺。迫於狥物不獲于志。對曰。帝王匹夫所修各異。匹夫身賤名劣。言令不威。若不克己將何以濟。帝王以四海為家。兆民為子。出一嘉言士民咸說。布一善政人神以和。則風雨應時百穀滋茂。如此持齋德亦大矣。寧在輟半日之餐全一禽之命然後弘濟耶。帝嘆曰。俗迷遠理僧滯近教如法師之言。可謂盡天人際。

【現代漢語翻譯】 現代漢語譯本 金佛。每當發生災難時，佛像身體就會流汗。

四年，涼州沙門智嚴翻譯《瓔珞本業經》等十四部經典。沙門慧琳因才學而受到皇帝寵幸，皇帝下詔讓他與顏延之共同商議朝政。慧琳穿著高底鞋，披著貂皮大衣，孔顗戲弄他說：『要你這個穿黑衣服的宰相有什麼用？』他曾經寫過《黑白論》，與佛教義理相違背，眾人紛紛指責他（見《弘明集》）。慧琳後來感到面板肌肉腐爛，歷經多年最終死去，當時的人們認為這是他背叛佛教的報應。

五年，迦毗羅國（Kapilavastu）的月愛王（King Yueai），師子國（Simhala，今斯里蘭卡）的剎利摩訶王（King Kshatriya Mahā），都派遣使者前來進貢。皇帝回覆摩訶王說：『這裡的小乘經典很少，貴國所有的，希望都能全部抄寫送來。』

六年，皇帝前往祇洹寺（Jetavana Monastery）觀看為童子慧基剃度。

七年，訶羅陀國（Harata）前來進貢，其表文說：『聽說聖上您信奉三寶，興建佛塔寺廟遍佈世界，現在特地派遣使者表達這微薄的心意。』當初，皇帝聽說罽賓（Kashmir）三藏求那跋摩（Guṇabhadra，意為功德鎧）的名聲，下詔交州派遣沙門道敏，到海上迎接他。求那跋摩欣然同意，搭船到達廣州。皇帝派遣使者迎接他到金陵，命他住在祇洹寺。僕射何尚之等人，都以他為師，請他講解《華嚴經》（之前覺賢翻譯的六十卷本）。因為不熟悉漢語，他向觀音菩薩祈禱。夜裡夢見力士更換了他的頭，早上醒來仍然覺得有些微痛，於是就通曉了漢語。皇帝曾經問他：『朕想齋戒不殺生，但迫於祭祀所需，無法實現這個願望。』他回答說：『帝王和平民百姓所修行的各有不同。平民百姓地位卑賤，名聲低微，言語沒有威懾力，如果不能約束自己，將如何成就功德？帝王以天下為家，百姓為子民，說出一句嘉言，士人和百姓都感到高興，頒佈一項善政，人和神都感到和諧，那麼風調雨順，五穀豐登。這樣持齋，功德也很大了。難道一定要停止半天的飲食，保全一隻禽鳥的性命，然後才算是弘揚慈悲嗎？』皇帝感嘆說：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條，像法師您所說的話，可以說是窮盡了天人之際。』

【English Translation】 English version Golden Buddha. Whenever there was a disaster, the statue would sweat.

In the fourth year, the śrāmaṇa (monk) Zhiyan from Liangzhou translated fourteen scriptures including the Yingluo Benye Jing (Brahma's Net Sutra). The śrāmaṇa Huilin gained favor due to his talent and learning. The emperor ordered him to discuss state affairs with Yan Yanzhi. Huilin wore high-soled shoes and a sable coat. Kong Yi ridiculed him, saying, 'What use is this black-robed prime minister?' He once wrote the Black and White Treatise, which contradicted Buddhist doctrines, and was criticized by the public (see Hongming Ji). Later, Huilin felt his skin and flesh rotting, and eventually died after many years. People at the time thought it was retribution for his betrayal of Buddhism.

In the fifth year, King Yueai of Kapilavastu (迦毗羅國) and King Kshatriya Mahā (剎利摩訶王) of Simhala (師子國, present-day Sri Lanka) both sent envoys to offer tribute. The emperor replied to King Mahā, 'There are very few Hinayana scriptures here. I hope that all those in your country can be copied and sent here.'

In the sixth year, the emperor went to Jetavana Monastery (祇洹寺) to observe the tonsure of the novice Huiji.

In the seventh year, the country of Harata (訶羅陀國) sent tribute. Their memorial stated, 'We have heard that Your Majesty believes in the Three Jewels, and has built pagodas and temples all over the world. Now we specially send envoys to express this humble intention.' Initially, the emperor heard of the fame of Guṇabhadra (求那跋摩, meaning 'Armor of Merit'), a Tripitaka master from Kashmir (罽賓), and ordered the śrāmaṇa Daomin from Jiaozhou to invite him by sea. Guṇabhadra gladly agreed and arrived in Guangzhou by ship. The emperor sent envoys to welcome him to Jinling and ordered him to reside in Jetavana Monastery. The minister He Shangzhi and others all took him as their teacher and requested him to lecture on the Avatamsaka Sutra (the sixty-fascicle version translated by Buddhabhadra). Because he was not fluent in Chinese, he prayed to Avalokiteśvara. At night, he dreamed of a strongman replacing his head. When he woke up in the morning, he still felt a slight pain, and then he became fluent in Chinese. The emperor once asked him, 'I want to observe a vegetarian diet and not kill, but I am forced to sacrifice animals for rituals, and I cannot fulfill this wish.' He replied, 'The practices of emperors and commoners are different. Commoners are of low status and have little influence. If they cannot restrain themselves, how can they achieve merit? Emperors take the world as their home and the people as their children. If they utter a good word, the scholars and people will be happy. If they implement a good policy, people and gods will be in harmony. Then the wind and rain will be timely, and the crops will be abundant. Such a vegetarian diet is also of great merit. Is it necessary to stop eating for half a day and save the life of a bird, and then be considered to promote compassion?' The emperor sighed and said, 'Worldly people are confused by profound principles, and monks are attached to immediate teachings. The words of the Dharma master can be said to have exhausted the boundary between heaven and man.'

師在祇洹講華嚴十地品。帝率公卿日集座下。法門稱榮。

十年。訶羅單國入貢。表稱常勝天子陛下○西天僧伽跋摩至建康。敕住平陸寺。為京師沙門慧照三百七十人渡蔡洲岸。于船中再受具戒。或問其意。照曰。以疑先受若中若下更求增勝。故須重受依本臘次(重直容反再也)。

述曰。此由照等先受戒不如法故。于船上結界攝僧。以便行事耳。今人年少輕心受戒。不知方便。不能有所感發。尚未沾于下品。則于再受誠得其宜。薩婆多論云。重受增為上品。本夏不失。若此則中下尚須增受。況未能感發者乎。或問先已聞羯磨今若再受。則先聞成盜聽者。然于當時輕心無知既不能領聖法。尚何盜聞之咎。明律高德更須一評。

十一年。求那跋摩。于南林寺立戒壇。為僧尼受戒。為震旦戒壇之始。時師子國比丘尼八人來。未幾復有尼鐵索羅三人至。足為十眾。乃請僧伽跋摩為師。為景福寺尼慧果等。于南材戒壇依二眾重受具戒。度三百餘人(重直容反再也)。

述曰。僧史略之言云。漢度阿潘受三歸也。晉度凈檢從一眾也。二眾得戒自此年慧果始也。

十二年。阇婆國入貢。表曰。宋國大主大吉祥天子。教化一切降伏四魔。轉尊法輪度脫眾生。我等在遠亦沾靈潤○慧詢律師善僧祇十誦律

【現代漢語翻譯】 現代漢語譯本： 大師在祇洹精舍講解《華嚴十地品》。皇帝率領各位大臣每天聚集在座下聽講，佛法興盛，聲名遠揚。 十年，訶羅單國進貢。表章上稱『常勝天子陛下』。西天僧伽跋摩（Saṅghavarman，僧名）到達建康，皇帝下令他住在平陸寺。他為京城沙門慧照等三百七十人在蔡洲岸邊，于船中再次受具足戒。有人問他這樣做的原因，慧照回答說：『因為懷疑先前所受的戒律，無論是中品還是下品，都想更進一步，所以需要重新受戒，按照原本的戒臘次序。』 述曰：這是因為慧照等人先前受戒不如法。所以在船上結界，攝受僧眾，以便行事。現在的人年少輕率地受戒，不知方便，不能有所感發。尚未達到下品，那麼重新受戒確實是適宜的。薩婆多論（Sarvastivada，一切有部）說，重新受戒會增加為上品，原本的戒臘不會失去。如果這樣，那麼中品和下品尚且需要重新受戒，更何況是未能感發的人呢？有人問，先前已經聽過羯磨（Karma，業），現在如果重新受戒，那麼先前聽聞的羯磨豈不是成了盜聽？然而當時輕心無知，既然不能領悟聖法，又有什麼盜聽的罪過呢？明律的高僧大德更需要對此進行一番評判。 十一年，求那跋摩（Guṇavarman，功德鎧）在南林寺設立戒壇，為僧尼授戒，這是震旦（古代中國）設立戒壇的開始。當時師子國（今斯里蘭卡）的比丘尼八人來到這裡，不久又有尼鐵索羅等三人到達，足夠組成十位比丘尼眾。於是請僧伽跋摩為阿阇梨，為景福寺的尼姑慧果等，在南林寺戒壇依照二部僧眾重新受具足戒，度化了三百餘人。 述曰：《僧史略》中說，漢朝度化阿潘受三歸依，晉朝度化凈檢從一眾受戒，二眾得戒是從這年慧果開始的。 十二年，阇婆國進貢，表章上說：『宋國大主大吉祥天子，教化一切，降伏四魔，轉尊法輪，度脫眾生，我等在遠方也沾染到您的恩澤。』慧詢律師精通《僧祇十誦律》。

【English Translation】 English version: The Master lectured on the 'Ten Stages Chapter' of the Avatamsaka Sutra at Jetavana Monastery. The Emperor led his ministers to gather daily beneath the seat to listen. The Dharma flourished, and its reputation spread. In the tenth year, the country of Haradan presented tribute, with a memorial stating, 'His Majesty, the Ever-Victorious Son of Heaven.' The Western Indian monk Saṅghavarman (僧伽跋摩, a monk's name) arrived in Jiankang, and the Emperor ordered him to reside at Pinglu Temple. He re-ordained 370 monks, including the śrāmaṇera Huizhao, on a boat near the shore of Cai Island. Someone asked him the reason for this, and Huizhao replied, 'Because I doubt the precepts I received earlier, whether they were of middle or lower quality, I seek further improvement. Therefore, I need to be re-ordained, following the original order of seniority.' Commentary: This is because Huizhao and others did not receive the precepts properly the first time. Therefore, they established a boundary on the boat to gather the Sangha for the ceremony. Nowadays, people receive precepts lightly at a young age, without knowing the proper methods, and are unable to feel any inspiration. If they have not yet reached the lower grade, then re-ordination is indeed appropriate. The Sarvastivada (薩婆多論, a Buddhist school) states that re-ordination increases the precepts to the highest grade, and the original seniority is not lost. If this is the case, then those of middle and lower grades still need to be re-ordained, let alone those who have not been inspired. Someone asked, 'If one has already heard the Karma (羯磨, action, ritual) previously, and now receives it again, wouldn't the previous hearing be considered eavesdropping?' However, at that time, they were ignorant and unable to comprehend the sacred Dharma, so how could there be any fault of eavesdropping? Eminent monks and virtuous masters of the Vinaya need to further evaluate this. In the eleventh year, Guṇavarman (求那跋摩, virtuous armor) established an ordination platform at Nanlin Temple to ordain monks and nuns. This was the beginning of establishing ordination platforms in Zhen Dan (震旦, ancient China). At that time, eight bhikṣuṇīs from Simhala (師子國, Sri Lanka) arrived, and soon after, three more nuns, including Tie Suoluo, arrived, sufficient to form a group of ten bhikṣuṇīs. Therefore, they invited Saṅghavarman as their teacher to re-ordain the nuns of Jingfu Temple, including Huiguo, at the Nanlin Temple ordination platform, according to the two assemblies, ordaining over 300 people. Commentary: The 'Brief History of the Sangha' states that in the Han Dynasty, Apan was ordained with the Three Refuges, and in the Jin Dynasty, Jingjian was ordained by one assembly. The ordination by two assemblies began with Huiguo in this year. In the twelfth year, the country of Java presented tribute, with a memorial stating, 'The Great Lord, the Great Auspicious Son of Heaven of the Song Dynasty, teaches all, subdues the Four Maras, turns the Noble Dharma Wheel, and liberates sentient beings. We, who are far away, also benefit from your grace.' The Vinaya Master Huixun was proficient in the Mahasanghika Vinaya.

。制文敷演。此解十誦之始也○敕尼寶賢為京邑尼僧正○帝謂侍中何尚之曰。范泰謝靈運常言。六經本在濟俗。若求性靈真要則必以佛理為指南。近見顏延之折達性論宗炳難白黑論(並見弘明集)並明達至理開獎人意。若率土皆淳此化。則朕坐致太平矣。尚之曰。渡江已來。王導。周顗。庾亮。謝安。戴逵。許詢。臣高祖兄弟(何充兄弟也)莫不稟志歸依。夫人能行一善則去一惡。去一惡則息一刑。一刑息於家萬刑息於國。此明旨所謂坐致太平者也。故圖澄適趙二石減暴。靈塔放光符犍損虐。神道助化昭然可觀。至土木之功雖若糜費。然植福報思不可頓絕。尚之又曰。夫禮隱逸則戰士息。貴仁德則兵氣銷。以孫吳為志。動期吞併。則將無取乎堯舜之道。豈特釋教而已哉。帝說曰。釋門之有卿。猶孔門之有季路。所謂惡言不入于耳也。

○沙門功德鎧功德賢諸師譯經九十部○竺道生卒于廬山。立佛性義。為帝所重。王弘范泰與之為友。帝設御齋親臨地坐。食至眾疑非時(律以過午為非時食)帝曰。始可中矣(謂午時日始中)生曰。白日麗天。天言始中。何得非中。取箸便食。一眾嘆其機辯○曇摩密多。于鄮縣建阿育王寺塔。

十三年。詔求沙門能述生法師頓悟義者。庾登之以法瑗聞(瑗音援舊諱)召見瑗申

【現代漢語翻譯】 現代漢語譯本：整理文辭敷陳演說。《十誦律》的解釋由此開始。皇帝敕令尼僧寶賢擔任京城的尼僧正。皇帝對侍中何尚之說：『范泰、謝靈運常說，六經原本在於濟世俗，若要尋求性靈的真諦，就必須以佛理為指南。最近看到顏延之的《折達性論》、宗炳的《難白黑論》（都收錄在《弘明集》中），都闡明通達的至理，啓發人的心意。如果全國百姓都淳樸地接受這種教化，那麼朕就可以安坐而致太平了。』何尚之說：『自從東晉以來，王導、周顗、庾亮、謝安、戴逵、許詢，以及我的高祖兄弟（何充兄弟），沒有不立志歸依佛法的。一個人能行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰；一項刑罰在一家減少，萬項刑罰就在一國減少。這就是陛下所說的安坐而致太平啊。所以佛圖澄來到趙國，減少了石勒的暴行；靈塔放光，符健減少了虐待。神道的輔助教化，昭然可見。至於土木工程，雖然好像是靡費，然而植福報恩的舉動不可輕易斷絕。』何尚之又說：『禮遇隱士，戰士就會停止戰爭；重視仁德，兵氣就會消散。如果以孫吳為榜樣，動輒想要吞併，那麼將領就不會採取堯舜之道，豈止是佛教而已呢。』皇帝高興地說：『釋門有你，就像孔門有季路一樣，所謂惡言不入于耳啊。』 沙門功德鎧（name of a monk）, 功德賢（name of a monk）等諸位法師翻譯佛經九十部。竺道生（name of a monk）在廬山圓寂。他提出的佛性義，受到皇帝的重視。王弘、范泰與他交好。皇帝設定御齋，親自臨地而坐。吃飯時，眾人懷疑時間不對（佛教戒律以過午為非時食）。皇帝說：『現在才剛到中午啊（指午時太陽剛到正中）。』道生說：『白日照耀天空，天說剛到正中，怎麼能說不是正中呢？』拿起筷子就吃。眾人讚嘆他的機智善辯。曇摩密多（name of a monk），在鄮縣建造阿育王寺塔（name of a temple）。 十三年，皇帝下詔尋找能夠闡述生法師（name of a monk）頓悟義的沙門。庾登之推薦了法瑗（name of a monk）。皇帝召見法瑗，申述頓悟義。

【English Translation】 English version: He arranged the texts and expounded them. This is the beginning of the explanation of the Śatasāhasrikā. The emperor ordered the nun Bao Xian (name of a nun) to be the chief nun of the capital. The emperor said to the attendant He Shangzhi (name of a person): 'Fan Tai (name of a person) and Xie Lingyun (name of a person) often said that the Six Classics were originally for helping the world. If one seeks the true essence of the spirit, one must take Buddhist principles as a guide. Recently, I saw Yan Yanzhi's (name of a person) Zheda Xing Lun and Zong Bing's (name of a person) Nan Bai Hei Lun (both found in the Hongming Ji), both of which clarify the ultimate truth and enlighten people's minds. If all the people of the country sincerely accept this teaching, then I can sit and achieve peace.' He Shangzhi said: 'Since the crossing of the river, Wang Dao (name of a person), Zhou Yi (name of a person), Yu Liang (name of a person), Xie An (name of a person), Dai Kui (name of a person), Xu Xun (name of a person), and my great-grandfather's brothers (He Chong's (name of a person) brothers) have all aspired to take refuge in Buddhism. If a person can do one good deed, they can remove one evil deed; if they remove one evil deed, they can reduce one punishment; if one punishment is reduced in a family, ten thousand punishments are reduced in a country. This is what Your Majesty means by sitting and achieving peace. Therefore, when Fotucheng (name of a monk) came to Zhao, he reduced Shi Le's (name of a person) tyranny; when the spiritual pagoda emitted light, Fu Jian (name of a person) reduced his cruelty. The assistance of the divine way in transformation is clearly visible. As for the construction of earth and wood, although it seems wasteful, the act of planting blessings and repaying kindness should not be easily cut off.' He Shangzhi also said: 'If hermits are treated with respect, warriors will cease fighting; if benevolence and virtue are valued, the spirit of war will dissipate. If one takes Sun Wu (name of a person) as a model, constantly seeking to annex, then the generals will not adopt the ways of Yao and Shun, let alone Buddhism.' The emperor happily said: 'Having you in the Buddhist community is like having Ji Lu (name of a person) in the Confucian community, so-called evil words do not enter the ear.' The śramanas (monks) Gunakarma (name of a monk), Gunabhadra (name of a monk), and other masters translated ninety volumes of scriptures. Zhu Daosheng (name of a monk) passed away at Mount Lu. His theory of Buddha-nature was valued by the emperor. Wang Hong (name of a person) and Fan Tai (name of a person) were friends with him. The emperor set up a royal vegetarian feast and personally sat on the ground. When it came time to eat, the crowd suspected that the time was wrong (Buddhist precepts consider eating after noon as eating at the wrong time). The emperor said: 'It is just noon now (referring to the sun being in the middle of the sky at noon).' Daosheng said: 'The white sun shines in the sky, and the sky says it is just noon, how can it not be noon?' He picked up his chopsticks and ate. The crowd praised his wit and eloquence. Dharmamitra (name of a monk) built the Ashoka Temple Pagoda (name of a temple) in Mao County. In the thirteenth year, the emperor issued an edict seeking śramanas who could expound Master Sheng's (name of a monk) doctrine of sudden enlightenment. Yu Dengzhi (name of a person) recommended Fa Yuan (name of a monk). The emperor summoned Fa Yuan and asked him to explain the doctrine of sudden enlightenment.

辯詳明。何尚之嘆曰。意謂生公之沒微言永絕。今復聞象外之談。湘宮寺成。召師居之。帝每臨幸聽法○簡靜寺尼智道。罷道適梁群甫。生子七歲。家貧無衣。思為尼時。有素絹所書法華經。即浣搗為衣著兒體。忽遍身生瘡。白蟲周匝。號叫旬餘而死。聞空中告云。壞經為衣得此劇報。

十四年。初都人孫彥曾家世奉佛。有妾王惠稱常誦法華。忽見江浦有光。掘之得金佛一軀。光有銘曰。建武六年庚子官寺道人法新造(前稱建武者。唯晉元帝。而止及元年)。

尼道壽誦法華滿三千遍。每見光瑞。空中有寶蓋垂覆頂上。

二十年。沙門慧嚴卒。帝詔慰曰。嚴法師。氣識淵遠道學之匠。奄爾遷神痛悼於懷。可給錢五萬布五十疋。

二十二年。初范曄(音葉)負才不得志。與孔熙先謀廢立。事敗死獄中。祇洹寺沙門曇遷。素與曄友。賣衣盂為營葬具　魏世祖聞而歎賞。謂徐爰曰。卿著宋書無遺此事。

二十三年。魏世祖與司徒崔浩。奉道士寇謙之。詔天下焚燬經像塔廟。誅戮沙門(詳見通塞志第四卷)。

二十七年。王玄謨北征失律。蕭斌欲誅之。沈慶之諫曰佛貍(魏世祖小子)威震天下。豈玄謨所能。當殺戰將徒自弱耳。乃止。初玄謨將見殺。夢人告曰。誦觀音經千遍可免。仍口

【現代漢語翻譯】 現代漢語譯本： 辯論非常詳盡明白。何尚之感嘆道：『（我）以為生公（竺道生）去世后，精妙的言論將永遠斷絕。如今又聽聞超脫于形象之外的談論。』湘宮寺建成后，（皇帝）召請法師居住在那裡。皇帝每次都親自前往聽法。 簡靜寺的尼姑智道，還俗嫁給梁群甫。生了一個七歲的兒子，家裡貧窮沒有衣服。她想起自己做尼姑時，有一匹素絹用書法寫成的《法華經》。於是就洗了搗爛做成衣服給兒子穿。忽然兒子全身生瘡，白色的蟲子遍佈全身。號叫了十多天就死了。聽到空中有聲音宣告說：『毀壞經書做衣服，得到這樣的慘烈報應。』 十四年，當初都城的人孫彥曾家世代信奉佛教。有個妾叫王惠稱，經常誦讀《法華經》。忽然看見江邊有光芒，挖掘后得到一尊金佛。佛像的光芒上有銘文說：『建武六年庚子官寺道人法新造』（前面稱建武的，只有晉元帝，而且只到元年）。 尼姑道壽誦讀《法華經》滿三千遍。每次都看見吉祥的光芒，空中有寶蓋垂下來覆蓋在頭頂上。 二十年，沙門慧嚴去世。皇帝下詔慰問說：『慧嚴法師，氣度見識深遠，是佛學界的棟樑。突然去世，我深感悲痛。』賞賜錢五萬，布五十匹。 二十二年，當初范曄（音葉）因為有才華卻不得志，與孔熙先謀劃廢黜皇帝另立新君。事情失敗后死在監獄中。祇洹寺的沙門曇遷，一向與范曄是朋友，賣掉自己的衣服和缽盂來為他辦理喪事。魏世祖聽說了這件事後讚賞他，對徐爰說：『你寫《宋書》時不要遺漏這件事。』 二十三年，魏世祖與司徒崔浩，信奉道士寇謙之。下詔在天下焚燒經書、佛像、佛塔和寺廟，誅殺沙門（詳細情況見《通塞志》第四卷）。 二十七年，王玄謨北征作戰失敗。蕭斌想要殺了他。沈慶之勸諫說：『佛貍（魏世祖的小名）的威名震懾天下，難道是王玄謨所能抗衡的。殺掉戰將只會使我們自己削弱。』於是就停止了（殺王玄謨）。當初王玄謨將要被殺的時候，夢見有人告訴他說：『誦讀《觀音經》一千遍就可以免除災禍。』於是就（開始）口誦（觀音經）。

【English Translation】 English version: The debate was extremely detailed and clear. He Shangzhi sighed, 'I thought that after the death of Master Sheng (Zhu Daosheng), profound words would be forever cut off. Now I hear discussions beyond form again.' After the Xiang Gong Temple was completed, (the emperor) summoned the master to reside there. The emperor personally went to listen to the Dharma each time. The nun Zhidào of Jianjing Temple, returned to secular life and married Liang Qunfu. She gave birth to a seven-year-old son, and the family was poor and had no clothes. She remembered that when she was a nun, she had a roll of plain silk on which the Lotus Sutra was written in calligraphy. So she washed and pounded it into clothes for her son to wear. Suddenly, sores appeared all over the son's body, and white worms covered his entire body. He cried for more than ten days and then died. A voice was heard in the air proclaiming, 'Destroying the scriptures to make clothes, you receive such a terrible retribution.' In the fourteenth year, Sun Yanzeng's family in the capital had been devout Buddhists for generations. A concubine named Wang Huicheng often recited the Lotus Sutra. Suddenly, she saw a light on the riverbank, and after digging, she found a golden Buddha statue. The light of the Buddha statue had an inscription saying, 'Made by the Daoist Faxin of the official temple in the year Gengzi, the sixth year of Jianwu' (The only one who used Jianwu was Emperor Yuan of Jin, and it only lasted until the first year). The nun Daoshou recited the Lotus Sutra three thousand times. Each time, she saw auspicious light, and a jeweled canopy hung down from the sky, covering the top of her head. In the twentieth year, the shramana (Buddhist monk) Huiyan passed away. The emperor issued an edict of condolence, saying, 'Master Huiyan, with his profound spirit and knowledge, was a pillar of Buddhist learning. His sudden death fills me with grief.' He bestowed 50,000 coins and 50 bolts of cloth. In the twenty-second year, Fan Ye (pronounced Ye) initially felt frustrated because he was talented but not recognized. He conspired with Kong Xixian to depose the emperor and establish a new ruler. After the matter failed, he died in prison. The shramana Tanqian of Qiyuan Temple, who had always been a friend of Fan Ye, sold his clothes and begging bowl to arrange for his funeral. Emperor Taiwu of Wei heard about this and praised him, saying to Xu Yuan, 'Do not omit this matter when you write the Book of Song.' In the twenty-third year, Emperor Taiwu of Wei, along with the minister Cui Hao, followed the Daoist Kou Qianzhi. He issued an edict to burn scriptures, Buddha statues, pagodas, and temples throughout the country, and to execute shramanas (see the fourth volume of the Tong Se Zhi for details). In the twenty-seventh year, Wang Xuanmo lost the battle in the northern expedition. Xiao Bin wanted to kill him. Shen Qingzhi advised, 'Fotouli (Emperor Taiwu of Wei's nickname)'s power shakes the world, how can Wang Xuanmo resist it? Killing the generals will only weaken ourselves.' So he stopped (killing Wang Xuanmo). Initially, when Wang Xuanmo was about to be killed, he dreamed that someone told him, 'Reciting the Avalokitesvara Sutra a thousand times can avert disaster.' So he (began to) recite (the Avalokitesvara Sutra).

授其經曰。觀世音。南無佛。與佛有因。與佛有緣。佛法相緣常樂我凈。朝念觀世音。暮念觀世音。唸唸從心起。唸唸不離心。既覺誦之不輟。忽唱停刑。后官至開府。年八十二。

二十九年。魏文成即位大復佛法。

孝武帝(駿文帝子)敕沙門慧璩為京邑都維那○文帝諱日上于中興寺建八關齋。中食竟。從臣袁敏孫等更進魚肉。帝怒並與免官○召沙門道猷入內殿說法。上稱善。敕為新安寺法主○吳興沙門僧瑜。初于廬山建招提寺。常持法華。是年六月謂友人曰。結累三塗情形之故。情將盡矣形亦宜損。藥王之轍獨何遠哉。遂別眾入柴龕端坐。誦藥王品發炬以焚。眾見紫氣騰空。旬日所居生雙桐樹。識者謂是娑羅雙樹之兆大明四年。路太后于中興寺造普賢像設齋。忽有異僧見於座。眾驚問之。對曰。慧明自天安來。言訖不見。因詔改為天安寺。敕沙門道溫為都邑僧正○西天沙門功德直至荊州。同玄暢譯經。直每舒手出香掌中流水。

五年。廬陵太守周湛進金像高九尺三寸。言僧法均夢中獲之。因尋訪至三曲江。光浮水面。求之果得獲。既而長沙郡進金光趺云。漁人得之水上。安其像如一○魏使李道固來朝。帝以中興寺僧鐘有才辯。召為館伴。與語不已。過中不食。道固曰。無乃為聲聞耶。鐘曰。應

【現代漢語翻譯】 現代漢語譯本：

他傳授經文說：『觀世音（Avalokiteśvara，菩薩名）。皈依佛（Namo Buddha）。與佛有因緣。與佛有緣分。佛法真如的相是常、樂、我、凈。早晨念觀世音，晚上念觀世音。唸唸從心中生起，唸唸不離心。』他醒悟后誦經不停止，忽然唱言停止行刑。後來官至開府，享年八十二歲。

二十九年，魏文成帝即位，大力恢復佛法。

孝武帝（駿文帝之子）敕令沙門慧璩擔任京城地區的都維那（寺院中負責維持秩序和儀規的僧人）。文帝在忌日于中興寺設立八關齋戒。中午齋飯完畢后，隨從袁敏孫等人又進獻魚肉。皇帝大怒，將他們全部免官。召見沙門道猷進入內殿說法。皇帝稱讚很好，敕令他擔任新安寺的法主（寺院住持）。吳興的沙門僧瑜，最初在廬山建造招提寺（供奉四方僧人的寺院）。他經常持誦《法華經》。這年六月，他對朋友說：『結下累世三惡道（地獄、餓鬼、畜生）情形的緣故，情形將要結束，形體也應該毀損。藥王菩薩焚身供佛的榜樣難道遙遠嗎？』於是告別眾人進入柴龕端坐。誦讀《藥王品》，點燃火炬焚燒自己。眾人看見紫氣騰空。十天後，他居住的地方生長出兩棵桐樹。有見識的人說是娑羅雙樹（佛陀涅槃之處的樹）的預兆。大明四年，路太后在中興寺建造普賢菩薩像，設定齋飯。忽然有一位奇異的僧人出現在座位上。眾人驚奇地詢問他。他回答說：『慧明從天安來。』說完就不見了。因此朝廷下詔將寺廟改為天安寺。敕令沙門道溫擔任都邑僧正（管理都城僧侶的官職）。西天（印度）的沙門功德直至荊州。與玄暢一起翻譯佛經。功德每當伸出手時，手掌中就會流出香水。

五年，廬陵太守周湛進獻金像，高九尺三寸。他說僧人法均在夢中得到金像的啟示。因此尋訪到三曲江，江面上有光浮動。尋找後果然得到金像。不久，長沙郡進獻金光趺座（佛像的底座），漁人在水上得到。安放在金像下，非常合適。魏國的使者李道固來朝見。皇帝認為中興寺的僧人鐘有才辯，召見他作為館伴（負責接待賓客的官員）。與他交談不停，過了中午也沒有吃飯。李道固說：『莫非是聲聞乘（小乘佛教）嗎？』鐘回答說：『應……』

【English Translation】 English version:

He imparted the scripture, saying: 'Avalokiteśvara (The Bodhisattva of Compassion). Homage to the Buddha (Namo Buddha). Having affinity with the Buddha. Having connection with the Buddha. The Dharma's true nature is permanence, bliss, self, and purity. Recite Avalokiteśvara in the morning. Recite Avalokiteśvara in the evening. Every thought arises from the heart. Every thought does not leave the heart.' After awakening, he recited the scriptures without ceasing, and suddenly proclaimed the cessation of executions. Later, he became an official of the Kaifu rank, and lived to the age of eighty-two.

In the twenty-ninth year, Emperor Wencheng of the Wei dynasty ascended the throne and vigorously restored Buddhism.

Emperor Xiaowu (son of Emperor Junwen) ordered the Shramana (Buddhist monk) Huiju to serve as the chief Vinaya master (responsible for maintaining order and rituals in the monastery) of the capital. On the anniversary of Emperor Wen's death, he established the Eight Precepts Fast at Zhongxing Monastery. After the midday meal, his attendants Yuan Min-sun and others offered fish and meat. The emperor was furious and dismissed them all from their posts. He summoned the Shramana Daoyou to preach in the inner palace. The emperor praised him and ordered him to be the Dharma master (abbot) of Xin'an Monastery. The Shramana Sengyu of Wuxing initially built Zhaoti Monastery (a monastery for monks from all directions) on Mount Lu. He constantly upheld the Lotus Sutra. In June of that year, he said to his friends: 'Due to the circumstances of accumulating karma in the three evil realms (hell, hungry ghosts, animals), the circumstances are about to end, and the body should also be destroyed. How far away is the example of Bodhisattva Bhaisajyaraja (Medicine King) burning his body as an offering to the Buddha?' Thereupon, he bid farewell to the assembly and entered a thatched hut, sitting upright. He recited the Bhaisajyaraja chapter, lit a torch, and burned himself. The assembly saw purple energy rising into the sky. Ten days later, two tung trees grew where he lived. Those who knew said it was a sign of the twin sala trees (where the Buddha entered Nirvana). In the fourth year of the Daming era, Empress Lu set up a vegetarian feast at Zhongxing Monastery to create an image of Samantabhadra Bodhisattva. Suddenly, a strange monk appeared in the seat. The assembly was surprised and asked him. He replied: 'Huiming came from Tian'an.' After speaking, he disappeared. Therefore, the court issued an edict to change the monastery to Tian'an Monastery. The Shramana Daowen was ordered to be the chief Sangha administrator (official in charge of monks in the capital). The Shramana Gongde from the Western Heaven (India) went directly to Jingzhou. He translated scriptures with Xuan Chang. Whenever Gongde stretched out his hand, fragrant water would flow from his palm.

In the fifth year, Zhou Zhan, the governor of Luling, presented a golden statue, nine feet and three inches tall. He said that the monk Fajun had received a revelation of the golden statue in a dream. Therefore, he searched for it at Sanqu River, where light floated on the surface of the water. After searching, he indeed found the golden statue. Soon after, Changsha County presented a golden light pedestal (base of the Buddha statue), which a fisherman found on the water. It was placed under the golden statue, and it fit perfectly. Li Daogu, an envoy from the Wei kingdom, came to pay tribute. The emperor considered the monk Zhong of Zhongxing Monastery to be talented and eloquent, and summoned him as a guest officer (official responsible for receiving guests). He talked with him incessantly, and did not eat even after noon. Li Daogu said: 'Could it be that he is a Sravaka (a follower of the Hinayana Buddhism)?' Zhong replied: 'Should...'

以聲聞身得度者。即現聲聞身而為說法。時稱名對。

六年四月八日。帝于內殿灌佛齋僧○沙門惠簡等譯經二十六部。

七年。竹林寺沙門慧益。誦法華誓焚身。帝遣使諫不聽。以佛生日詣闕辭帝囑以佛法。往鐘山入油鑊。以吉布纏身焚之。帝駕往勸止不從。眾聞誦藥王品。忽聞笳管之聲異香分馥。夜帝夢師囑付護法。翌日設大會。詔于焚身處建藥王寺。

八年十月。制沙門盡敬君上。沙門僧遠聞而嘆曰。我自出家為僧。何關帝王事耶。即日拂衣歸鐘山。

前廢帝(子業武帝太子)

景和元年正月。制停沙門致敬○沙門法益等乞泛海往天竺。請未來經法。至廣州值海寇作難不果往。沙門覺壽譯彌沙塞律一部。

明帝(或文帝子)

泰始元年。詔于建陽門置興皇寺。敕沙門道猛為綱領。帝曰。人能弘道。今得法師。非直道益蒼生。亦乃有光世望。乃下詔曰。猛法師風道多濟。朕所賓友。可月給錢三萬。令史四人白簿吏二十人。車及步輿各一乘。又詔僧瑾為天下僧主賜法技一部(作妓者女樂。作技者訓藝。今稱法技。則是法門幢幡鼓鈸眾藝之名。或稱釋部威儀)親信二十人。月給錢三萬及車輿吏力。

二年。寶誌大士往來皖山(戶板反在館州)徒跣著錦袍。以剪尺鏡拂

【現代漢語翻譯】 現代漢語譯本 『以聲聞身得度者，即現聲聞身（Śrāvakayāna，通過聽聞佛法而證悟的修行者）而為說法。』當時稱念名號並回應。

六年四月八日，皇帝在內殿舉行灌佛齋僧儀式，沙門（Śramaṇa，出家修道者）惠簡等人翻譯了二十六部佛經。

七年，竹林寺的沙門慧益，誦讀《法華經》併發誓焚身供佛。皇帝派人勸阻，慧益不聽。在佛誕日，慧益前往皇宮告別皇帝，並囑託他護持佛法。之後前往鐘山，進入油鍋，用吉布纏身焚燒自己。皇帝親自前往勸阻，慧益不聽。眾人聽到他誦讀《藥王品》。忽然聽到笳管的聲音，異香四溢。夜裡，皇帝夢見慧益囑咐他護持佛法。第二天，皇帝舉辦大型法會，並下詔在慧益焚身之處建立藥王寺。

八年十月，皇帝下令沙門必須對君主表示尊敬。沙門僧遠聽到后嘆息道：『我自從出家為僧，與帝王之事有什麼關係呢？』當天就拂袖而去，回到鐘山。

前廢帝（子業，武帝太子）

景和元年正月，皇帝下令停止沙門對君主致敬。沙門法益等人請求乘船前往天竺（印度古稱），迎請未來的佛經。到達廣州時，遇到海盜作亂，未能成行。沙門覺壽翻譯了《彌沙塞律》一部。

明帝（或文帝子）

泰始元年，皇帝下詔在建陽門設定興皇寺，敕令沙門道猛為綱領。皇帝說：『人能夠弘揚佛道。如今得到了法師，不僅對百姓有益，也能光耀門楣。』於是下詔說：『道猛法師的德行能夠利益眾生，是朕的賓客。每月供給錢三萬，令史四人，白簿吏二十人，車和步輿各一乘。』又下詔任命僧瑾為天下僧主，賜予法技一部（作妓者為女樂，作技者為訓藝。今稱法技，則是法門幢幡鼓鈸等各種技藝之名，或稱釋部威儀），親信二十人，每月供給錢三萬以及車輿吏力。

二年，寶誌大士往來於皖山（戶板反，在館州），光著腳穿著錦袍，拿著剪刀、鏡子、拂塵。

【English Translation】 English version 『Those who are to be delivered by appearing in the form of a Śrāvakayāna (one who attains enlightenment through hearing the Buddha's teachings) are manifested in that form to preach the Dharma.』 At that time, names were called and responded to.

On the eighth day of the fourth month of the sixth year, the Emperor held a bathing-the-Buddha ceremony and offered alms to monks in the inner palace. The Śramaṇa (wandering ascetics) Huijian and others translated twenty-six Buddhist scriptures.

In the seventh year, the Śramaṇa Huiyi of Zhulin Temple recited the Lotus Sutra and vowed to burn his body as an offering. The Emperor sent envoys to dissuade him, but Huiyi did not listen. On the Buddha's birthday, Huiyi went to the palace to bid farewell to the Emperor and entrusted him with the protection of the Dharma. Afterwards, he went to Zhongshan, entered a cauldron of oil, wrapped himself in auspicious cloth, and burned himself. The Emperor personally went to dissuade him, but Huiyi did not listen. The crowd heard him reciting the Bhaisajyaraja (Medicine King) chapter. Suddenly, they heard the sound of wind instruments and smelled an extraordinary fragrance. That night, the Emperor dreamed that the master entrusted him with the protection of the Dharma. The next day, the Emperor held a grand Dharma assembly and issued an edict to build the Bhaisajyaraja Temple at the place where Huiyi burned himself.

In the tenth month of the eighth year, the Emperor decreed that Śramaṇas must show respect to the monarch. The Śramaṇa Sengyuan sighed upon hearing this, saying, 『Since I became a monk, what does it have to do with the affairs of emperors and kings?』 On that very day, he brushed off his sleeves and returned to Zhongshan.

The Former Deposed Emperor (Ziye, Crown Prince of Emperor Wu)

In the first month of the first year of Jinghe, the Emperor decreed the cessation of Śramaṇas paying respects to the monarch. The Śramaṇa Fayi and others requested to sail to Tianzhu (ancient name for India) to invite future scriptures. When they arrived in Guangzhou, they encountered pirates causing trouble and were unable to go. The Śramaṇa Jueshou translated one part of the Mahīśāsaka Vinaya.

Emperor Ming (possibly a son of Emperor Wen)

In the first year of Taishi, the Emperor issued an edict to establish Xinghuang Temple at Jianyang Gate, and appointed the Śramaṇa Daomeng as its leader. The Emperor said, 『People are able to propagate the Dharma. Now that we have obtained a Dharma master, it will not only benefit the people, but also bring glory to the family.』 Therefore, he issued an edict saying, 『Dharma Master Daomeng's virtue can benefit all beings, and he is a guest of mine. He shall be provided with 30,000 coins per month, four clerks, twenty scribes, and one carriage and sedan chair each.』 He also appointed Sengjin as the leader of all monks in the country, bestowed upon him a set of Dharma skills (those who perform as prostitutes are female musicians, those who perform skills are instructors. Now called Dharma skills, these are the names of various skills such as Dharma banners, drums, cymbals, etc., or called the dignified appearance of the Śākya clan), twenty trusted followers, and provided him with 30,000 coins per month, as well as carriages, sedan chairs, and servants.

In the second year, Great Master Baozhi traveled to and from Wanshan (Hu Ban, located in Guanzhou), barefoot, wearing a brocade robe, and carrying scissors, a mirror, and a whisk.

掛杖頭。負之而行。兒童見者嘩逐之。或微索酒。或屢日不食。嘗遇食鲙者從求之。食吐水中皆成活魚。時時歌吟如讖記。初金陵朱氏聞兒啼鷹巢中。舉以為子。七歲依鐘山僧儉出家。專修禪觀。俗呼為志公(李白贊。刀齊尺梁拂迷陳蓋是謎語)。

三年。帝幸莊嚴寺觀三教談論○周顒遷直殿省。時帝好玄理。而遇人慘毒。不敢顯諫。輒舉佛經罪福事。帝為之遷善。颙著三宗論言空假義。西涼州道人智林。遺書以讚美之○敕尼凈秀所居為禪林院。秀有神異。感娑伽羅龍王兄弟來護。常有三十二童子功德天善女天。以任驅役(三十二童應是三十二天)所服袈裟色如熟椹。見諸尼不如法。即行摩那埵懺悔之法(秦言意喜。由懺悔故自意歡喜。亦使眾僧歡喜也)自是京師二部莫不精持。嘗游兜率天持天波利䴵。謂其師曰。可齋堂中坐禪沙門○逸士顧歡作夷夏論。以佛道二教齊乎達化而有夷夏之別。歡雖同二法。而意黨道教。司徒袁粲托沙門通公。為論以駁之。謂孔老教俗為本。釋氏出世為宗。發軫既殊其歸亦異。常侍何鎮之。亦以書詆歡言。道家經籍簡陋。如靈寶妙真之類。采撮法華制用尤拙。上清黃庭餐霞咀石。非徒法不可效。道亦難同。雖五千之文稍長。終不若三乘。共引九流俱接之為得也(出弘明集及南史顧歡

【現代漢語翻譯】 現代漢語譯本：他把禪杖掛在頭上，揹著它行走。孩子們看見了，喧鬧著追趕他。有時他稍微討要些酒，有時他連續幾天不吃飯。曾經遇到有人吃生魚片，他便上前索要。吃下去又吐到水裡，都變成了活魚。他時常歌唱，如同讖語一般。起初，金陵的朱氏聽見鷹巢中有嬰兒的啼哭聲，便把他抱來當作兒子。七歲時，他跟隨鐘山的僧人儉出家，專門修習禪觀。世俗稱他為志公（李白讚語中的『刀齊尺梁拂迷陳蓋』是個謎語）。 三年後，皇帝駕臨莊嚴寺，觀看儒釋道三教的談論。周顒被調到直殿省。當時皇帝喜歡玄理，但對人卻很殘酷。周顒不敢直接勸諫，就常常引用佛經中關於罪福的例子來勸說。皇帝因此有所改變，變得善良起來。周顒著有《三宗論》，闡述空、假、義的道理。西涼州的道人智林寫信讚美他。皇帝下令將尼姑凈秀居住的地方改為禪林院。凈秀有神通，能感應娑伽羅龍王兄弟前來護衛。常有三十二童子、功德天、善女天供她驅使（這三十二童子應該是三十二天）。她所穿的袈裟顏色如同熟透的桑葚。看見其他尼姑不如法，就施行摩那埵懺悔之法（秦語意為『意喜』，因為懺悔的緣故，自己內心歡喜，也能使眾僧歡喜）。從此，京城中的比丘尼和比丘都精進地持戒。她曾經遊歷兜率天，拿著天波利樹的果實，對她的師父說，可以供養在齋堂中坐禪的沙門。隱士顧歡寫了《夷夏論》，認為佛道二教在達到教化方面是一樣的，只是有夷夏之分。顧歡雖然贊同兩種教法，但內心偏向道教。司徒袁粲委託沙門通公，寫文章反駁他，認為孔子和老子的教義以世俗為根本，釋迦牟尼的教義以出世為宗旨。出發點不同，歸宿也不同。常侍何鎮之也寫信批評顧歡，說：道家的經籍簡陋，像《靈寶妙真》之類的，抄襲《法華經》的內容，製作得很拙劣。《上清黃庭》講究餐霞咀石，不僅方法不可效仿，道理也很難認同。雖然老子的五千言稍長，但終究不如佛教的三乘，共同引導九流，全部接納才是正確的（出自《弘明集》和《南史·顧歡傳》）。

【English Translation】 English version: He would hang his staff on his head and walk around carrying it. Children who saw him would noisily chase after him. Sometimes he would subtly ask for wine, and sometimes he would go without food for several days. Once, he encountered someone eating raw fish and asked for some. After eating it, he spat it into the water, and all the pieces turned into live fish. He often sang songs that were like prophecies. Initially, a man named Zhu from Jinling heard a baby crying in an eagle's nest and adopted him as his son. At the age of seven, he became a monk under the tutelage of Monk Jian at Zhongshan, specializing in Chan (Zen) meditation. He was popularly known as Zhigong (Li Bai's praise, 'The knife is aligned, the ruler is level, brushing away the confusing dust' is a riddle). Three years later, the Emperor visited Zhuangyan Temple to observe the discussions among the three teachings of Confucianism, Buddhism, and Taoism. Zhou Yong was transferred to the Zhidian Province. At that time, the Emperor favored metaphysical principles but was cruel to people. Zhou Yong did not dare to directly advise him, so he often used examples of karmic retribution from Buddhist scriptures to persuade him. The Emperor was thus changed for the better. Zhou Yong wrote the 'Treatise on the Three Teachings,' explaining the principles of emptiness, provisionality, and meaning. The Taoist Zhi Lin from Xiliang Prefecture sent a letter praising him. The Emperor ordered that the nun Jingxiu's residence be converted into Chanlin Monastery. Jingxiu had supernatural powers and could summon the Naga King brothers to protect her. She was often served by thirty-two youths, the Goddess of Merit, and the Good Woman Goddess (these thirty-two youths are probably the thirty-two heavens). The color of her kasaya (robe) was like ripe mulberries. When she saw other nuns not following the rules, she would perform the Manatva repentance method (in Qin language, it means 'joy of intention,' because through repentance, one's own mind is joyful, and it also makes the monks joyful). From then on, both the Bhikshunis (nuns) and Bhikshus (monks) in the capital diligently upheld the precepts. She once traveled to Tushita Heaven and held a fruit from the heavenly Pari tree, saying to her teacher, 'It can be offered to the meditating monks in the dining hall.' The recluse Gu Huan wrote the 'Treatise on the Barbarians and the Chinese,' arguing that the Buddhist and Taoist teachings were the same in achieving enlightenment, but there was a distinction between barbarians and Chinese. Although Gu Huan agreed with both teachings, he was inwardly biased towards Taoism. The Minister of Personnel Yuan Can commissioned the monk Tong Gong to write an article refuting him, arguing that the teachings of Confucius and Lao Tzu were based on the secular world, while the teachings of Shakyamuni were based on transcending the world. The starting points are different, and the destinations are also different. The Attendant He Zhenzhi also wrote a letter criticizing Gu Huan, saying: 'The Taoist scriptures are simple and crude, like the 'Lingbao Miaozhen,' which plagiarizes the content of the 'Lotus Sutra' and is poorly made. The 'Shangqing Huangting' emphasizes consuming clouds and chewing stones, which is not only impossible to imitate but also difficult to agree with. Although Lao Tzu's five thousand words are slightly longer, they are ultimately not as good as the three vehicles of Buddhism, which jointly guide the nine streams and accept them all as correct' (from 'Hongming Ji' and 'History of the Southern Dynasties - Biography of Gu Huan').

傳)○沙門竺法眷等。譯無盡意經等十二部○帝聞廬山陸修靜有道。筑崇虛館以禮致之。順風問道。朝野歸心。

后廢帝(昱明帝太子)

元徽三年。定林寺法獻。往天竺求經。至於闐國得佛牙舍利法華提婆品以歸。

順帝(準明帝第三子)

升明元年。敕沙門法持為天下僧正。

齊(建康)

高帝(蕭道成)

建元元年。帝幸莊嚴寺聽僧達法師講維摩經。御座稍遠。中書令張緒。請遷席以鄰帝座。

二年。益州刺史傅琰言。沙門玄暢建齊隆寺。感青衣神人繞山守衛。敕蠲百戶用充資給　帝幸鐘山僧遠所居。遠床坐辭以老病不出迎。以房門狹不容車。遣使特勞問。

三年。中天竺沙門曇摩耶舍譯無量義經。

四年。詔沙門法穎為京邑僧主　詔迎皖山志公入京。公剺其面為十二面觀音。帝以其惑眾惡之。

武帝(頤高帝太子)

永明元年。帝以華林園設八關齋戒。帝微時避難揭陽山中。累石為浮圖。忽有一樹生其側。狀如華蓋○西天沙門達磨提來。譯提婆達多品　鐘山僧遠居山五十年。天下仰其高德。及亡帝致書尉弟子法獻曰。承遠上無常。弟子中夜已自冥知。遠上此去甚嘉。遲見法師。方可敘瑞夢耳(遠上者遠和上也)○敕長干寺玄暢同

【現代漢語翻譯】 現代漢語譯本： 傳)○沙門竺法眷等人翻譯了《無盡意經》等十二部佛經。○皇帝聽說廬山的陸修靜有道行，建造了崇虛館，以禮相待請他前來。皇帝順從天意向他問道，朝廷內外都歸心於他。

后廢帝(昱，明帝太子)

元徽三年，定林寺的法獻前往天竺（古印度）求取佛經，在位於闐國（古西域國名）得到了佛牙舍利和《法華經·提婆品》，帶回國內。

順帝(準，明帝第三子)

升明元年，皇帝下令讓沙門法持擔任天下僧正（僧官名）。

齊(建康)

高帝(蕭道成)

建元元年，皇帝駕臨莊嚴寺，聽僧達法師講解《維摩經》。因為御座離得稍遠，中書令張緒請求將坐席移近皇帝的御座。

二年，益州刺史傅琰上奏說，沙門玄暢建造齊隆寺時，感應到青衣神人繞山守護。皇帝下令免除一百戶的賦稅，用來充當寺廟的供給。皇帝駕臨鐘山，去看望僧遠所居住的地方。僧遠坐在床上推辭，說自己年老多病，沒有出來迎接。皇帝認為僧遠的房門狹窄，容不下車駕，於是派遣使者特別慰問他。

三年，中天竺（古印度中部）的沙門曇摩耶舍翻譯了《無量義經》。

四年，皇帝下詔讓沙門法穎擔任京邑的僧主。皇帝下詔迎接皖山的志公入京。志公用刀劃破自己的臉，顯現出十二面觀音的形象。皇帝認為他迷惑百姓，厭惡他。

武帝(頤，高帝太子)

永明元年，皇帝在華林園設定八關齋戒。皇帝在年少時爲了躲避災難，曾在揭陽山中壘石頭建造浮圖（佛塔）。忽然有一棵樹生長在浮圖旁邊，形狀像華蓋（古代帝王車上的傘）。西天（古印度）的沙門達磨提來華，翻譯了《提婆達多品》。鐘山的僧遠在山中居住了五十年，天下人都仰慕他的高尚品德。他去世后，皇帝寫信給他的弟子法獻說：『聽說遠上（遠和尚）已經圓寂，弟子我在半夜已經自己暗中知曉。遠上這次離去非常好，希望能夠見到法師，才能敘說吉祥的夢境。』（遠上，是對遠和尚的尊稱）。皇帝下令讓長干寺的玄暢一同……

【English Translation】 English version: Chuan) ○ The Shramana (Buddhist monk) Zhu Fajuan and others translated twelve scriptures including the Wujinyi Jing (Sutra of Immeasurable Meanings). ○ The Emperor heard that Lu Xiujing of Mount Lu had attained the Tao (the Way), so he built the Chongxu Hall and respectfully invited him. The Emperor sought his guidance, and the court and the people turned their hearts to him.

Later Emperor Fei (Yu, Crown Prince of Emperor Ming)

In the third year of Yuanhui, Fa Xian of Dinglin Temple went to Tianzhu (ancient India) to seek scriptures. In the Kingdom of Yutian (Khotan), he obtained the Buddha's tooth relic and the Devadatta Chapter of the Lotus Sutra, and brought them back.

Emperor Shun (Zhun, the third son of Emperor Ming)

In the first year of Shengming, the Emperor ordered the Shramana Fa Chi to be the Sangha Chief (head of the monastic order) of the empire.

Qi (Jiankang)

Emperor Gao (Xiao Daocheng)

In the first year of Jianyuan, the Emperor visited Zhuangyan Temple to listen to Dharma Master Sengda lecturing on the Vimalakirti Sutra. Because the imperial seat was a bit far away, Zhang Xu, the Director of the Secretariat, requested to move the seat closer to the Emperor's seat.

In the second year, Fu Yan, the Governor of Yizhou, reported that when the Shramana Xuan Chang built the Qilong Temple, he sensed Qingyi (blue-clad) divine beings guarding the mountain. The Emperor ordered the exemption of taxes for one hundred households to provide for the temple's needs. The Emperor visited Mount Zhong to see where the monk Yuan resided. Yuan sat on his bed and declined to come out to greet him due to old age and illness. The Emperor, considering Yuan's door too narrow for the imperial carriage, sent messengers to specially inquire after him.

In the third year, the Shramana Dharmayasas from Central Tianzhu (Central India) translated the Sutra of Immeasurable Meanings.

In the fourth year, the Emperor decreed that the Shramana Fa Ying be the Sangha Master of the capital. The Emperor issued an edict to welcome Zhi Gong of Mount Wan to the capital. Zhi Gong cut his face to reveal the image of the Twelve-Faced Avalokitesvara (Guanyin). The Emperor, considering him to be deluding the masses, disliked him.

Emperor Wu (Yi, Crown Prince of Emperor Gao)

In the first year of Yongming, the Emperor established the Eight Precepts Fast at the Hualin Garden. When the Emperor was young and fleeing from disaster, he piled stones to build a stupa (Buddhist pagoda) in Mount Jieyang. Suddenly, a tree grew beside the stupa, its shape resembling a canopy (an umbrella on ancient imperial carriages). The Shramana Dharmamati from Western Tianzhu (India) came and translated the Devadatta Chapter. The monk Yuan of Mount Zhong lived in the mountains for fifty years, and the world admired his noble virtue. After his death, the Emperor wrote a letter to his disciple Fa Xian, saying: 'I heard that Yuan Shang (Venerable Yuan) has passed away. I knew it myself in the middle of the night. Yuan Shang's departure is very auspicious. I hope to see the Dharma Master so that we can discuss auspicious dreams.' (Yuan Shang is an honorific title for the monk Yuan). The Emperor ordered Xuan Chang of Changgan Temple to jointly...

法獻為僧主。分任江南北事。時號黑衣二杰。

二年。詔沙門僧鐘見於乾和殿。但稱貧道。帝問僕射王儉曰。古之沙門何所稱。對曰。漢魏此道未盛無所傳聞。晉宋以來多稱貧道。而使預座。晉之中世。庾冰桓玄欲使盡敬。事竟不行。帝曰。獻暢二師道行如此。尚乃稱名。況復餘者揖拜則非制稱名亦無嫌。

四年。沙門僧護于剡縣石城山見崖間光如佛焰。乃鐫石為彌勒佛。才成面像。初是晉世有沙門曇光。至剡山石室宴坐。有雕虎丹蟒造前依足。與授三歸。並即引去。已而山祇盛飾來見。光為說法。神奉山以結伽藍。名曰隱岳。同學于蘭復創寺于旁曰玄化。護既造像。乃即像所建剎名石城。與兩寺鼎足而居。齊末沙門僧淑來繼其功。至梁武帝舉兵東下。用度不足。建安王偉(文帝第八子)取襄陽銅佛。毀以為錢。富僧藏繦(舉兩反。漢志藏繦十萬。注錢貫也)多加毒害。后刺江州感惡疾。有始豐縣令陸咸(今天臺縣)夢沙門三人謂曰。建安王染患由於宿障。剡縣僧護造彌勒石像。若能成濟必獲康復。咸還都經年出門遇僧。謂曰。建安王事猶能憶否。忽然不見。咸大感悟。遂以白王。即召定林寺僧祐律師。因舊功鏟入五丈(鏟楚限反。平木鐵器。又去聲)至天監十五年畢功。像身光焰通高十丈。王疾既愈。

【現代漢語翻譯】 現代漢語譯本 法獻（僧官名）擔任僧主，分管江南北的佛教事務，當時人們稱他們為『黑衣二杰』。

二年，皇帝下詔在乾和殿召見沙門僧鐘，僧鐘自稱『貧道』。皇帝問僕射王儉說：『古代的沙門如何自稱？』王儉回答說：『漢魏時期佛教還不興盛，沒有相關的記載。晉宋以來，大多自稱『貧道』，並且被允許參與座談。晉朝中期，庾冰、桓玄想要讓沙門對他們盡敬，但最終沒有實行。』皇帝說：『法獻、法暢二位法師的德行如此高尚，尚且自稱其名，更何況其他人呢？如果讓他們行揖拜之禮，則不合制度；自稱其名，也沒有什麼不妥。』

四年，沙門僧護在剡縣（今浙江嵊州）石城山，看到山崖間有光芒，如同佛焰。於是就在石崖上雕刻彌勒佛像，剛完成面部。最初是晉朝時有沙門曇光，到剡山石室靜坐，有雕虎、丹蟒來到他面前，依偎著他的腳，曇光為它們授三歸依，它們就離開了。之後，山神盛裝前來拜見，曇光為山神說法，山神獻出山地，用來建造伽藍（寺院），取名為隱岳寺。曇光的同學于蘭在旁邊建立了另一座寺院，名為玄化寺。僧護造像完成後，就在佛像所在地建寺，名為石城寺，與隱岳寺、玄化寺並立。齊朝末年，沙門僧淑來繼續僧護未完成的事業，直到梁武帝舉兵東下，軍用物資不足，建安王蕭偉（梁文帝第八子）取走襄陽的銅佛，毀壞用來鑄錢。富有的僧人藏匿錢財，（藏繦，指一串串的錢）大多遭到毒害。後來蕭偉擔任江州刺史，得了惡疾。有始豐縣令陸咸（今天臺縣）夢見三個沙門對他說：『建安王得病是由於前世的業障，剡縣僧護建造的彌勒石像，如果能夠完成，他的病一定能痊癒。』陸咸回到都城，過了一年，出門遇到一個僧人，問他說：『建安王的事情你還記得嗎？』僧人忽然不見了。陸咸深受感動，於是將此事告訴了蕭偉。蕭偉立即召來定林寺的僧祐律師，在原有的基礎上鏟入五丈（鏟，平木的鐵器），直到天監十五年才完成。佛像的身光高十丈。蕭偉的疾病也痊癒了。

English version Fa Xian (a monastic official) served as the chief monk, responsible for Buddhist affairs in both the north and south of the Yangtze River. At that time, they were known as the 'Two Black-Robed Heroes'.

In the second year, the emperor issued an edict summoning the Shramana (Buddhist monk) Seng Zhong to the Qianhe Hall. Seng Zhong referred to himself as 'Pindao' (poor monk). The emperor asked the minister Wang Jian, 'How did the Shramanas of ancient times refer to themselves?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no related records. Since the Jin and Song dynasties, most have referred to themselves as 'Pindao' and were allowed to participate in discussions. During the mid-Jin dynasty, Yu Bing and Huan Xuan wanted the Shramanas to show them respect, but this was not implemented.' The emperor said, 'The virtue of the two masters, Fa Xian and Fa Chang, is so high that they still refer to themselves by their names. How much more so should others? If we were to have them perform the gestures of bowing, it would be inappropriate; referring to themselves by their names is not objectionable.'

In the fourth year, the Shramana Seng Hu, at Stone City Mountain in Shan County (present-day Shengzhou, Zhejiang), saw a light between the cliffs, like a Buddha's aura. So he carved a Maitreya Buddha statue on the cliff, just completing the face. Initially, during the Jin dynasty, there was a Shramana named Tan Guang who sat in meditation in a stone chamber on Shan Mountain. A carved tiger and a red python came before him, leaning on his feet. Tan Guang gave them the Three Refuges, and they left. Later, the mountain deity came to visit in full attire. Tan Guang preached the Dharma to the mountain deity, and the deity offered the mountain to build a Sangharama (monastery), named Yin Yue Temple. Tan Guang's classmate, Yu Lan, founded another temple next to it, named Xuan Hua Temple. After Seng Hu completed the statue, he built a temple at the location of the Buddha statue, named Stone City Temple, standing alongside Yin Yue Temple and Xuan Hua Temple. At the end of the Qi dynasty, the Shramana Seng Shu came to continue Seng Hu's unfinished work, until Emperor Wu of Liang raised troops to the east. Due to insufficient military supplies, Jian'an King Xiao Wei (the eighth son of Emperor Wen of Liang) took the bronze Buddha of Xiangyang and destroyed it to mint coins. Wealthy monks who hid money (cang qiang, referring to strings of coins) were mostly poisoned. Later, Xiao Wei served as the governor of Jiangzhou and contracted a serious illness. The magistrate of Shifeng County, Lu Xian (present-day Tiantai County), dreamed of three Shramanas who said to him, 'King Jian'an's illness is due to past karma. The Maitreya stone statue built by Seng Hu in Shan County, if it can be completed, his illness will surely be cured.' Lu Xian returned to the capital, and after a year, he met a monk outside the door who asked him, 'Do you still remember the matter of King Jian'an?' The monk suddenly disappeared. Lu Xian was deeply moved and told Xiao Wei about this. Xiao Wei immediately summoned the Vinaya Master Seng You of Dinglin Temple and, based on the original work, carved five zhang (zhang, a tool for smoothing wood), until it was completed in the fifteenth year of the Tianjian era. The body aura of the Buddha statue was ten zhang high. Xiao Wei's illness was also cured.

【English Translation】 English version Fa Xian (a monastic official) served as the chief monk, responsible for Buddhist affairs in both the north and south of the Yangtze River. At that time, they were known as 'the Two Black-Robed Heroes'.

In the second year, the emperor issued an edict summoning the Shramana (Buddhist monk) Seng Zhong to the Qianhe Hall. Seng Zhong referred to himself as 'Pindao' (poor monk). The emperor asked the minister Wang Jian, 'How did the Shramanas of ancient times refer to themselves?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no related records. Since the Jin and Song dynasties, most have referred to themselves as 'Pindao' and were allowed to participate in discussions. During the mid-Jin dynasty, Yu Bing and Huan Xuan wanted the Shramanas to show them respect, but this was not implemented.' The emperor said, 'The virtue of the two masters, Fa Xian and Fa Chang, is so high that they still refer to themselves by their names. How much more so should others? If we were to have them perform the gestures of bowing, it would be inappropriate; referring to themselves by their names is not objectionable.'

In the fourth year, the Shramana Seng Hu, at Stone City Mountain in Shan County (present-day Shengzhou, Zhejiang), saw a light between the cliffs, like a Buddha's aura. So he carved a Maitreya Buddha statue on the cliff, just completing the face. Initially, during the Jin dynasty, there was a Shramana named Tan Guang who sat in meditation in a stone chamber on Shan Mountain. A carved tiger and a red python came before him, leaning on his feet. Tan Guang gave them the Three Refuges, and they left. Later, the mountain deity came to visit in full attire. Tan Guang preached the Dharma to the mountain deity, and the deity offered the mountain to build a Sangharama (monastery), named Yin Yue Temple. Tan Guang's classmate, Yu Lan, founded another temple next to it, named Xuan Hua Temple. After Seng Hu completed the statue, he built a temple at the location of the Buddha statue, named Stone City Temple, standing alongside Yin Yue Temple and Xuan Hua Temple. At the end of the Qi dynasty, the Shramana Seng Shu came to continue Seng Hu's unfinished work, until Emperor Wu of Liang raised troops to the east. Due to insufficient military supplies, Jian'an King Xiao Wei (the eighth son of Emperor Wen of Liang) took the bronze Buddha of Xiangyang and destroyed it to mint coins. Wealthy monks who hid money (cang qiang, referring to strings of coins) were mostly poisoned. Later, Xiao Wei served as the governor of Jiangzhou and contracted a serious illness. The magistrate of Shifeng County, Lu Xian (present-day Tiantai County), dreamed of three Shramanas who said to him, 'King Jian'an's illness is due to past karma. The Maitreya stone statue built by Seng Hu in Shan County, if it can be completed, his illness will surely be cured.' Lu Xian returned to the capital, and after a year, he met a monk outside the door who asked him, 'Do you still remember the matter of King Jian'an?' The monk suddenly disappeared. Lu Xian was deeply moved and told Xiao Wei about this. Xiao Wei immediately summoned the Vinaya Master Seng You of Dinglin Temple and, based on the original work, carved five zhang (zhang, a tool for smoothing wood), until it was completed in the fifteenth year of the Tianjian era. The body aura of the Buddha statue was ten zhang high. Xiao Wei's illness was also cured.

遂留神釋學益悟佛理。唐道宣律師見天神謂曰。師即僧護僧叔僧祐後身。故世稱為三生石佛云(出南史及劉勰石像碑。天人感通傳欲備見三生事蹟。故並錄於此)。

五年。友州進真珠佛像○司徒竟陵王王子良。居西邸招致名僧講論佛法。造經唄新聲。數營齋戒。躬為僧倫賦食行水。嘗夢東方普光世界天王如來說凈住凈行法門。因著凈住子二十卷及三寶記○劉霽母明氏寢疾。霽誦觀音數萬遍。夜夢僧曰。夫人算盡。君精誠篤至。當爲申延。后六十日乃亡。霽廬墓哀慟。常有白鶴雙翔廬前(南史)劉歊隱居求志。事母兄以孝悌。母每病夢歊進藥。翌日有間。弟劉訐精意釋典歊聽講鐘山諸寺。因共卜築東澗。許常著穀皮冠披納。每遊山澤輒留連忘反(南史)。

六年。僧伽跋摩于廣州竹林寺。譯善見毗婆沙律。

七年。平原居士明僧紹。舍攝山宅為棲霞寺　帝以志公幻惑俗眾。收付建康獄。是日國人咸見大士遊行市井。其夕語吏曰。門外有兩輿食。為我取之。既而文惠太子竟陵王送供至。建康令以聞。帝悔謝奉迎至禁中。館于華林園○竟陵王于弘濟寺講成實三論。夢中作維摩一契。命僧辯傳詠之。群鶴飛舞于階。詠畢而去○西天沙門摩訶乘德進等。譯諸經律。

八年。帝不豫詔諸沙門祈佛聖僧。

【現代漢語翻譯】 現代漢語譯本：於是他更加留心研究佛教，領悟佛理。唐朝的道宣律師見到天神說：『您就是僧護、僧叔、僧祐的後身。』所以世人稱他為三生石佛。（出自《南史》和劉勰的《石像碑》。《天人感通傳》想要詳盡記載三生的事蹟，所以一併收錄於此）。

五年，友州進獻真珠佛像。司徒竟陵王王子良，居住在西邸，招集著名僧人講論佛法，創作經唄新聲，多次舉辦齋戒活動，親自為僧眾佈施食物和行水。曾經夢見東方普光世界的天王如來說凈住凈行法門，因此撰寫了《凈住子》二十卷和《三寶記》。劉霽的母親明氏生病，劉霽誦唸觀音菩薩名號數萬遍，夜裡夢見僧人說：『夫人的壽命已盡，但你精誠懇切，應當為你向上申延。』後來六十天才去世。劉霽在墓旁搭廬居住，哀慟不已，常常有白鶴雙雙飛翔在廬前（出自《南史》）。劉歊隱居以求實現志向，以孝順友愛對待母親和兄長。母親每次生病，夢見劉歊進藥，第二天病情就會有所好轉。弟弟劉訐精研佛經，劉歊聽他在鐘山的各個寺廟講經。因此一同在東澗選擇地方建造住所。許常戴著穀皮做的帽子，披著粗布衣服。每次遊覽山澤，總是流連忘返（出自《南史》）。

六年，僧伽跋摩在廣州竹林寺翻譯《善見毗婆沙律》。

七年，平原居士明僧紹，捨棄攝山的住宅作為棲霞寺。皇帝認為志公（Dhyana Master Zhi Gong）用幻術迷惑百姓，將他收押在建康的監獄。當天，都城的人都看見志公在**市井之中。當天晚上，志公對獄吏說：『門外有兩輛送食物的車，為我取來。』不久，文惠太子和竟陵王派人送來食物。建康令將此事稟告皇帝，皇帝后悔，謝罪並恭敬地將志公迎接到禁中，安置在華林園。竟陵王在弘濟寺講解《成實論》和《三論》，夢中創作了《維摩詰經》的一個章節，命令僧人辯傳唱，群鶴在臺階上飛舞，唱完后離去。西天沙門摩訶乘德（Mahayanadeva）等翻譯了多部經律。

八年，皇帝身體不適，詔令各位沙門祈求佛和聖僧。

【English Translation】 English version: Thereupon, he devoted himself to studying Buddhism and comprehended the Buddhist doctrines. The Tang Dynasty lawyer Daoxuan saw a heavenly being who said, 'You are the reincarnation of Sangha Rakshita, Sangha Uncle, and Sangha Yau.' Therefore, the world calls him the 'Three Lives Stone Buddha'. (From the History of the Southern Dynasties and Liu Xie's Stele Inscription for the Stone Statue. The Record of Spiritual Communication Between Heaven and Man aims to fully record the deeds of the three lives, so it is included here).

In the fifth year, Youzhou presented a pearl Buddha statue. Situ (Minister Over the Masses) Prince Ziliang, the Prince of Jingling, resided in the Western Residence, gathering famous monks to discuss Buddhist teachings, composing new melodies for sutras, and frequently holding fasting ceremonies. He personally distributed food and water to the monks. He once dreamed that the Tathagata (Tathagata) of the Eastern Universal Light World spoke the Dharma (Dharma) of Pure Abiding and Pure Conduct. Therefore, he wrote twenty volumes of Treatise on Pure Abiding and the Record of the Three Jewels. When Liu Ji's mother, Ming, fell ill, Liu Ji recited the name of Avalokiteshvara (Avalokiteshvara) tens of thousands of times. At night, he dreamed of a monk who said, 'The lady's lifespan is exhausted, but your sincerity is profound. I shall appeal for an extension on your behalf.' She died sixty days later. Liu Ji built a hut by the tomb and mourned bitterly. White cranes often flew in pairs in front of the hut (from the History of the Southern Dynasties). Liu Xiao lived in seclusion to pursue his aspirations, treating his mother and elder brother with filial piety and fraternal love. Whenever his mother fell ill, she would dream of Liu Xiao offering medicine, and the next day her condition would improve. His younger brother, Liu Jie, was devoted to Buddhist scriptures. Liu Xiao listened to him lecturing at various temples on Zhongshan Mountain. Therefore, they jointly chose a place in Dongjian to build a residence. Xu Chang often wore a hat made of grain husks and a coarse cloth robe. Whenever he traveled in the mountains and marshes, he would linger and forget to return (from the History of the Southern Dynasties).

In the sixth year, Sanghavarman (Sanghavarman) translated the Samantapasadika Vinaya at the Zhulin Temple in Guangzhou.

In the seventh year, the lay Buddhist Ming Sengshao of Pingyuan donated his residence on Mount She to become the Qixia Temple. The Emperor, believing that Dhyana Master Zhi Gong (Dhyana Master Zhi Gong) was deluding the people with illusions, had him imprisoned in Jiankang. On that day, the people of the capital all saw the Great Master in the marketplaces. That evening, Zhi Gong said to the prison guard, 'There are two carts of food outside the gate. Bring them to me.' Soon after, Prince Wenhui and the Prince of Jingling sent people to deliver food. The magistrate of Jiankang reported this to the Emperor, who regretted his actions, apologized, and respectfully welcomed Zhi Gong into the palace, housing him in the Hualin Garden. The Prince of Jingling lectured on the Tattvasiddhi Shastra and the Three Treatises at the Hongji Temple. In a dream, he composed a chapter of the Vimalakirti Sutra, ordering the monk Bian to chant it. A flock of cranes danced on the steps, and after the chanting, they departed. The Western Indian Shramana (Shramana) Mahayanadeva (Mahayanadeva) and others translated many sutras and vinayas.

In the eighth year, the Emperor fell ill and ordered all the shramanas to pray to the Buddha and the holy monks.

至七日感天香滿殿聖僧影跡堂內金錫振響。已而康復○晉安王蕭子懋年七歲。母阮淑媛病。請僧行道。有獻蓮華供佛者。漬銅罌中。王流涕禮佛曰。若阿姨因此和勝。愿華竟齋不萎。七日齋畢華更鮮紅。視罌中稍有根鬚。母疾遂愈。當世稱其孝感。

十一年。志公在華林園。忽重著三布帽。未幾帝崩。文惠太子豫章王。相繼而殂。

明帝(鸞高帝兄始安王子)

建武二年。召劉虬為國子博士不起。虬隱居江陵沙洲。衣麻辟榖。六時禮佛。注華嚴經以頓漸二門判教。又注法華經躬自講說。是年冬有白雲徘徊櫩宇。異香入戶。聞磬聲而卒。

四年。志公于平旦出宮門。忽曰。門上血腥。及帝遇害。果以犢車載尸出此門。頸血流墮門限。徐陵兒時。父攜之以候公。公摩其頂曰。天上石麒麟也。

永泰元年。滕曇恭年五歲。母楊氏患熱思食寒瓜。豫章土俗不產。曇恭歷訪俄遇一僧。我有兩瓜分一相遺。忽失所在及父母卒。曇恭蔬食終身。晝夜哀慟。門外有二冬生樹。有神光自樹而起。俄見佛像侍衛之儀。家人咸共禮拜。久之乃滅。時人號為滕曾子。

東昏侯(寶卷明帝次子)

永元元年。扶桑國僧慧深來京師言。其國在大漢東(海外多稱中國為漢者。存舊稱也)三萬里。宋大明五

【現代漢語翻譯】 現代漢語譯本 至第七日，感到整個殿堂都充滿了天上的香氣，聖僧的影跡堂內金錫之聲震響。不久，晉安王蕭子懋（蕭道成的孫子）的母親阮淑媛生病。請僧人做法事。有人獻上蓮花供佛，浸在銅製的容器中。蕭子懋流著眼淚禮拜佛像說：『如果阿姨因此好轉，希望這蓮花在整個齋戒期間都不凋謝。』七日齋戒完畢，蓮花更加鮮紅。看那容器中，稍微長出了一些根鬚。他母親的病就痊癒了。當時的人都稱讚他的孝心感動了上天。 十一年，志公（寶誌禪師）在華林園，忽然重複戴上三頂布帽子。沒過多久，皇帝駕崩。文惠太子（蕭長懋）和豫章王（蕭嶷）相繼去世。 明帝（蕭鸞，高帝蕭道成哥哥始安王蕭道恭的兒子） 建武二年，朝廷徵召劉虬擔任國子博士，劉虬沒有應召。劉虬隱居在江陵沙洲，穿著麻衣，不吃五穀，每天六時禮拜佛。他註釋《華嚴經》，用頓教和漸教兩種法門來判別教義。又註釋《法華經》，親自講解。這年冬天，有白雲在屋檐上徘徊，奇異的香氣進入屋內。聽到磬的聲音後去世。 四年，志公（寶誌禪師）在清晨走出宮門，忽然說：『門上有血腥味。』等到皇帝遇害，果然用牛車運載屍體從此門出去，頸部的血流到門檻上。徐陵小時候，他的父親帶著他去拜見志公（寶誌禪師）。志公（寶誌禪師）摸著他的頭說：『是天上的石麒麟啊。』 永泰元年，滕曇恭五歲時，他的母親楊氏患熱病，想吃寒瓜。豫章當地不產寒瓜。滕曇恭四處尋找，不久遇到一位僧人。僧人說：『我有兩個瓜，分一個給你。』忽然就不見了。等到父母去世，滕曇恭終身吃素，日夜哀慟。門外有兩棵冬青樹，有神光從樹上發出。不久看見佛像和侍衛的儀仗。家人都一起禮拜。過了很久才消失。當時的人稱他為滕曾子。 東昏侯（蕭寶卷，明帝蕭鸞的次子） 永元元年，扶桑國（日本）的僧人慧深來到京師說：『他們的國家在大漢（海外多稱中國為漢）的東邊三萬里。宋大明五年……』

【English Translation】 English version On the seventh day, it was felt that the entire hall was filled with heavenly fragrance, and the sounds of metal and tin resonated within the hall of the sacred monk's shadow. Soon after, Ruan Shuyuan, the mother of Prince Xiao Zimao (grandson of Xiao Daocheng), fell ill. Monks were invited to perform rituals. Someone offered a lotus flower to the Buddha, soaking it in a bronze container. Xiao Zimao, with tears in his eyes, prostrated before the Buddha, saying, 'If my aunt recovers because of this, I hope this flower will not wither throughout the entire fast.' After the seven-day fast, the lotus flower became even more vibrant red. Looking into the container, some roots had slightly grown. His mother's illness was then cured. People at the time praised his filial piety for moving Heaven. In the eleventh year, Zhi Gong (Chan Master Baozhi) was in Hualin Garden when he suddenly put on three cloth hats repeatedly. Not long after, the emperor passed away. Crown Prince Wenhui (Xiao Changmao) and Prince Yuzhang (Xiao Yi) passed away one after another. Emperor Ming (Xiao Luan, son of Xiao Daogong, the Prince of Shian and elder brother of Emperor Gao Xiao Daocheng) In the second year of Jianwu, the court summoned Liu Qiu to serve as a professor at the Imperial Academy, but Liu Qiu did not accept. Liu Qiu lived in seclusion on Shazhou in Jiangling, wearing hemp clothing, abstaining from grains, and worshiping the Buddha six times a day. He annotated the Avatamsaka Sutra, using the sudden and gradual teachings to distinguish the doctrines. He also annotated the Lotus Sutra, personally lecturing on it. In the winter of that year, white clouds lingered over the eaves, and a strange fragrance entered the house. He passed away after hearing the sound of a chime. In the fourth year, Zhi Gong (Chan Master Baozhi) went out of the palace gate in the early morning and suddenly said, 'There is a bloody smell on the gate.' When the emperor was murdered, his body was indeed carried out of this gate in an ox-cart, and the blood from his neck flowed onto the threshold. When Xu Ling was a child, his father took him to see Zhi Gong (Chan Master Baozhi). Zhi Gong (Chan Master Baozhi) touched his head and said, 'He is a stone Qilin from Heaven.' In the first year of Yongtai, when Teng Tangong was five years old, his mother, Yang, suffered from a fever and desired to eat a cold melon. The local customs of Yuzhang did not produce cold melons. Teng Tangong searched everywhere and soon encountered a monk. The monk said, 'I have two melons, I will give you one.' Suddenly, he disappeared. After his parents passed away, Teng Tangong remained a vegetarian for the rest of his life, mourning day and night. Outside the door were two holly trees, and divine light emanated from the trees. Soon, images of the Buddha and the ceremonial guards were seen. The family all worshiped together. After a long time, it disappeared. People at the time called him Teng Zengzi. Marquis of Donghun (Xiao Baojuan, the second son of Emperor Ming Xiao Luan) In the first year of Yongyuan, the monk Huishen from the country of Fusang (Japan) came to the capital and said, 'Their country is 30,000 li east of Dahan (overseas often call China Han). In the fifth year of the Song Dynasty's Daming period...'

年(宋孝武)罽賓國沙門五人至其國流通佛法。

按東方朔十洲記。扶桑在東海去東岸一萬里。海水碧色甘香。扶桑在碧海中地方萬里。大帝太真所治。林木如桑。兩兩同根更相依倚。故名扶桑。仙人食其椹體作金色。今慧深言去東三萬里。當是遠人不測此中地裡。故言若此。瓦官寺有師子國玉像。戴安道手製佛像五軀。顧長康維摩畫圖。世謂之三絕。東昏侯取玉像。為潘貴妃毀作釧釵。都人為之嘆恨。

佛祖統紀卷第三十六(終)

○葛洪博究典籍。尤好神仙導養之法。從祖玄吳時學仙得道號葛仙翁。以煉丹秘術授弟子鄭隱。洪就隱學得其法。以年老欲煉丹祈遐壽。聞交趾出丹沙。求為句漏令(句古侯反)。曰非欲為榮以有丹耳。帝從之。至廣州刺史留不聽去。乃止羅浮山煉丹著內外篇。自號抱樸子。後坐至日中。兀然若睡而卒。舉尸入棺輕如空衣。世以為尸解得仙。

○豫章西山真君許遜拔宅昇天。君生於吳。赤烏二年師至人吳猛傳神方。入西山修煉。晉太康元年為蜀郡旌陽令。民服其化至於無訟。歲大疫。標竹江濱置符水中。令病者飲之無不愈。及解官東歸。有女童五人。持寶劍為獻。聞丹楊女師湛姆有道往叩之。授金丹寶經並正一斬邪之法。君煉丹艾城黃龍山。既成登秀峰為壇醮謝

【現代漢語翻譯】 現代漢語譯本：宋孝武帝時期，有五位來自罽賓國（Kashmir）的沙門（Shramana，佛教出家修行者）來到中國，傳播佛法。

根據東方朔《十洲記》記載，扶桑（Fusang）位於東海，距離東岸一萬里。海水呈碧色，味道甘甜芬芳。扶桑位於碧海之中，地域廣闊達一萬里，是大帝太真所治理的地方。那裡的樹木像桑樹，兩棵樹的根彼此相連，互相依靠，因此得名扶桑。仙人食用扶桑樹的椹果，身體會變成金色。現在慧深說距離東邊三萬里，應該是邊遠地區的人無法準確測量此地的地理位置，所以這樣說。瓦官寺有一尊來自師子國（Sri Lanka）的玉像。戴安道親手製作了五尊佛像。顧長康繪製了維摩詰（Vimalakirti）畫像。世人稱這三件作品為『三絕』。東昏侯奪取了玉像，爲了潘貴妃將其毀壞，做成了手鐲和髮釵。都城的人們為此嘆息和遺憾。

《佛祖統紀》卷第三十六（完）

葛洪廣泛研究各種典籍，尤其喜愛神仙和導引養生之術。他的祖父葛玄在吳國時期學習仙術得道，號稱葛仙翁。葛玄將煉丹的秘術傳授給弟子鄭隱。葛洪跟隨鄭隱學習，得到了他的真傳。因為年老，想要煉丹以求長壽，聽說交趾（Northern Vietnam）出產丹砂，就請求擔任句漏（Goulou）縣令（句古侯反）。他說：『我不是想要做官，只是爲了得到丹砂。』皇帝同意了他的請求。到達廣州后，刺史挽留他不讓他離開。於是他就在羅浮山煉丹，寫作了《內外篇》，自號抱樸子。後來有一天中午，他坐著一動不動，好像睡著了一樣去世了。人們抬起他的屍體放入棺材，感覺輕得像空衣服一樣。世人認為他是尸解成仙了。

豫章（Yuzhang，present-day Nanchang）西山的真君許遜（Xu Xun）全家昇天。許遜生於吳國。赤烏二年，他拜師至人吳猛，學習神仙之術。進入西山修煉。晉朝太康元年，擔任蜀郡旌陽（Jingyang）縣令。百姓敬服他的教化，以至於沒有訴訟發生。有一年發生大瘟疫。許遜在江邊豎起竹竿，將符箓放在水中，讓生病的人飲用，沒有不痊癒的。等到他卸任東歸的時候，有五個女童拿著寶劍獻給他。聽說丹楊（Danyang）的女師湛姆（Zhan Mu）有道術，前去拜訪她。湛姆傳授給他金丹寶經和正一斬邪之法。許遜在艾城（Aicheng）黃龍山（Huanglong Mountain）煉丹。煉成后，登上秀峰（Xiu Peak）設定祭壇，感謝上天。

【English Translation】 English version: During the reign of Emperor Xiaowu of the Song dynasty, five Shramanas (Buddhist monks) from Kashmir arrived in the country to propagate Buddhism.

According to the 'Shi Zhou Ji' (Records of the Ten Continents) by Dongfang Shuo, Fusang (a mythical tree or land) is located in the East Sea, 10,000 li (Chinese miles) away from the eastern shore. The seawater is turquoise, sweet, and fragrant. Fusang is situated in the turquoise sea, covering an area of 10,000 li, and is governed by the Great Emperor Tai Zhen. The trees there resemble mulberry trees, with their roots connected and mutually supporting each other, hence the name Fusang. Immortals who consume the mulberries of the Fusang tree will have golden bodies. Now, Hui Shen says it is 30,000 li away to the east, which is probably because people in remote areas cannot accurately measure the geography of this place, so they say such things. The Waguan Temple has a jade statue from Sri Lanka. Dai Andao personally created five Buddha statues. Gu Changkang painted a portrait of Vimalakirti. These three works are known as the 'Three Perfections' by the world. Emperor Dong Hun seized the jade statue and had it destroyed for Consort Pan to make bracelets and hairpins. The people of the capital sighed and regretted this.

Chronicles of the Buddhist Patriarchs, Volume 36 (End)

Ge Hong extensively studied various classics, and especially loved the arts of immortality and guiding and nourishing life. His grandfather Ge Xuan attained the Dao (the Way) during the Wu period and was known as Ge Xianweng (Immortal Ge). Ge Xuan passed on the secret art of alchemy to his disciple Zheng Yin. Ge Hong followed Zheng Yin to learn and obtained his true teachings. Because he was old and wanted to practice alchemy to seek longevity, he heard that Jiaozhi (Northern Vietnam) produced cinnabar, so he requested to be appointed as the magistrate of Gou Lou County (Goulou). He said, 'I do not want to be an official, but only to obtain cinnabar.' The emperor granted his request. After arriving in Guangzhou, the governor retained him and would not let him leave. So he practiced alchemy in Mount Luofu and wrote the 'Inner and Outer Chapters', calling himself Baopuzi (Master Who Embraces Simplicity). Later, one day at noon, he sat motionless, as if asleep, and passed away. People lifted his body into the coffin and felt it was as light as empty clothes. The world believed that he had achieved immortality through 'corpse liberation'.

Xu Xun, the True Lord of West Mountain in Yuzhang (present-day Nanchang), ascended to heaven with his entire family. Xu Xun was born in the Wu kingdom. In the second year of Chiwu, he became a disciple of the Perfected Person Wu Meng and learned the arts of immortality. He entered West Mountain to cultivate. In the first year of Taikang in the Jin dynasty, he served as the magistrate of Jingyang County in Shu Commandery. The people admired his teachings, so much so that there were no lawsuits. In a year of great plague, Xu Xun erected bamboo poles by the river and placed talismans in the water, allowing the sick to drink it, and all were cured. When he resigned and returned east, five young girls presented him with precious swords. Hearing that the female master Zhan Mu of Danyang was skilled in the Dao, he went to visit her. Zhan Mu taught him the Golden Elixir Treasure Scripture and the methods of the Zheng Yi sect for subduing evil. Xu Xun practiced alchemy at Huanglong Mountain in Aicheng. After it was completed, he ascended Xiu Peak to set up an altar and thank Heaven.

上帝。乃服丹至西安縣(今分寧)。廟神迎告曰。此有蛟害民。知仙君來。今往鄂渚避之矣。君杖劍躡跡而往。敕吏兵驅出誅之。還豫章郡城。以丹數粒雜他藥貨之令其自取。贖藥雖多。竟無一人取丹者。君嘆世間仙才之難遇也。弟子數百。君化炭為美婦。夜散入群弟子。明日閱之。其不染污者唯十人。即異時上升高第也。是年有二仙自天而下。奉王皇命授九州都仙。太史詔曰。許遜脫子前世貪殺不祀先祖之罪錄。子今生符水治病。罰惡之功身及家口廚宅凌空歸天。二仙揖君升龍車。命陳勛時荷周廣曾亨黃仁覽盱烈及其母(仙君之姊)部從仙眷四十二口。同時昇天。雞犬亦隨飛騰(神功妙濟真君傳。是年天詔施岑鐘離嘉乘車昇天。君之婿黃仁覽同其父黃萬石三十二口。從真君昇天。宋永初二年舉二十六口白日昇天耳戰。陳大建元年天詔駕車昇天)。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十七

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之四

梁(建康)

武帝(蕭衍)

天監元年。帝夢釋迦檀像入國(天竺優填王所造者)乃遣郝騫等(郝黑各反)往西竺求之○于陀利國入貢云。其王夢異僧曰。東土有聖王出。十年之後佛法大興○制僧尼犯

【現代漢語翻譯】 現代漢語譯本： 許遜（Xu Xun）服用丹藥來到西安縣（Xi'an County，今分寧）。廟神迎接並告知他說：『這裡有蛟龍危害百姓，知道仙君您要來，現在前往鄂渚（Ezhuzhu）躲避了。』許遜拄著劍，沿著軌跡前往，命令吏兵驅趕並誅殺了蛟龍。返回豫章郡城（Yuzhang County），將幾粒丹藥混在其他藥物中出售，讓人們自己選取。即使贖藥的人很多，竟然沒有一個人選取丹藥。許遜感嘆世間仙才的難以遇到。他的弟子有數百人，許遜將炭火變成美女，夜晚分散到弟子群中。第二天檢視，沒有被污染的只有十人，這些人就是日後昇天位列高位的。這年有兩位仙人從天而降，奉王皇的命令授予許遜九州都仙的稱號。太史詔書說：『許遜免除前世貪殺不祭祀先祖的罪過記錄。你今生用符水治病，懲罰邪惡的功勞，使你自身及家眷、廚房住宅都凌空歸天。』兩位仙人拱手請許遜登上龍車，命令陳勛（Chen Xun）、時荷（Shi He）、周廣（Zhou Guang）、曾亨（Zeng Heng）、黃仁覽（Huang Renlan）、盱烈（Xu Lie）以及他們的母親（仙君的姐姐）等四十二位仙眷一同昇天。雞犬也跟隨飛騰。（出自《神功妙濟真君傳》。同年天詔施岑（Shi Cen）、鐘離嘉（Zhongli Jia）乘車昇天。許遜的女婿黃仁覽（Huang Renlan）同他的父親黃萬石（Huang Wanshi）等三十二人，跟隨真君昇天。宋永初二年，有二十六人白天昇天。陳大建元年，天詔駕車昇天）。 《佛祖統紀》卷第三十七 宋咸淳四明東湖沙門志磐撰 法運通塞志第十七之四 梁（建康） 武帝（蕭衍） 天監元年，武帝夢見釋迦檀像進入國都（是天竺優填王所造的佛像），於是派遣郝騫（Hao Qian）等人前往西竺尋求佛像。于陀利國進貢時說，他們的國王夢見一位奇異的僧人說：『東土將出現聖王，十年之後佛法將會大興。』武帝制定僧尼犯罪的懲罰。

【English Translation】 English version: Xu Xun (Xu Xun) took elixirs and went to Xi'an County (Xi'an County, now Funning). The temple god greeted him and said, 'There is a dragon here harming the people, knowing that you, the Immortal Lord, are coming, it is now going to Ezhuzhu (Ezhuzhu) to avoid you.' Xu Xun, leaning on his sword, followed the tracks and ordered the officers and soldiers to drive out and kill the dragon. Returning to Yuzhang County (Yuzhang County), he mixed a few elixir pills with other medicines and sold them, letting people choose for themselves. Even though many people redeemed the medicine, no one chose the elixir pills. Xu Xun lamented the difficulty of encountering immortal talents in the world. He had hundreds of disciples. Xu Xun turned charcoal into beautiful women and scattered them among the disciples at night. The next day, he checked and found that only ten were not contaminated. These were the ones who would ascend to high positions in the future. That year, two immortals descended from the sky, and by the order of King Huang, they conferred upon Xu Xun the title of Chief Immortal of the Nine Provinces. The imperial historian's edict said: 'Xu Xun is exempt from the record of his previous life's sins of greedily killing and not worshiping his ancestors. In this life, you use talisman water to cure diseases and punish evil, and your merits will cause you, your family, your kitchen, and your house to return to heaven in the air.' The two immortals bowed and invited Xu Xun to board the dragon chariot, ordering Chen Xun (Chen Xun), Shi He (Shi He), Zhou Guang (Zhou Guang), Zeng Heng (Zeng Heng), Huang Renlan (Huang Renlan), Xu Lie (Xu Lie), and their mother (the Immortal Lord's sister), along with forty-two members of the immortal family, to ascend to heaven together. Chickens and dogs also followed and flew up. (From 'The Biography of the True Lord of Divine Merit and Wonderful Aid'). In the same year, Tian Zhao, Shi Cen (Shi Cen), and Zhongli Jia (Zhongli Jia) ascended to heaven in a chariot. Xu Xun's son-in-law, Huang Renlan (Huang Renlan), along with his father, Huang Wanshi (Huang Wanshi), and thirty-two others, followed the True Lord to ascend to heaven. In the second year of Yongchu in the Song Dynasty, twenty-six people ascended to heaven in broad daylight. In the first year of Dajian in the Chen Dynasty, Tian Zhao ascended to heaven in a chariot). Chronicles of the Buddhist Patriarchs, Volume 37 Compiled by Shramana Zhipan of Siming Donghu in the Xianchun period of the Song Dynasty Records of the Fluctuations of the Dharma, Chapter 17, Part 4 Liang (Jiankang) Emperor Wu (Xiao Yan) In the first year of Tianjian, Emperor Wu dreamed that a sandalwood statue of Shakyamuni entered the capital (the statue made by King Udayana of Tianzhu), so he sent Hao Qian (Hao Qian) and others to seek the statue in West India. The country of Yu Tuoli paid tribute and said that their king dreamed of a strange monk who said: 'A sage king will appear in the Eastern Land, and the Buddha Dharma will flourish greatly after ten years.' Emperor Wu established punishments for monks and nuns who committed crimes.

過。並依佛律行罰○庾詵少與帝善。及起兵署為記室不就。山居蔬食六時禮懺誦法華經。於後夜見一道人。自稱願公。呼詵為上行先生。后寢食驚覺曰。愿公復來。吾其去矣。舉家聞上行先生已生凈土。詔謚貞節處士。

二年。帝問志公。國有難否。志指喉及頸(讖候景也)享國幾何。曰元嘉元嘉(宋文帝元嘉至三十年。重言之者。過元嘉也)帝臨政苛急。志假帝神力見先君受苦地下。由是䘏刑。嘗詔張僧繇寫志真。志以指剺破面門出十二面觀音相。或慈或威。僧繇竟不能寫。時法雲云光二師。每講法華天華飛集。帝以其證聖。于便殿夜焚書。請志公及光云齋。翌日誌公獨至○扶南國沙門曼陀羅來進珊瑚佛像。詔譯經于揚都○四月八日。帝于重云殿親制文。率群臣士庶二萬人。發菩提心永棄道教。其文云。愿使未來生世童真出家廣弘經教化度含識同成佛道。寧在正法中長淪惡道。不樂依老子教暫得生天。十一月。敕公卿百僚侯王宗族。並棄道教舍邪歸正。三年。帝御重云殿講經。以枳園寺法彪為都講。彪先一問。帝方酬答。載索載徴並通玄妙○帝嘗夢神僧曰。六道四生受苦無量。何不作水陸大齋普濟群靈。帝乃披覽藏經創製儀文。三年乃成。遂于金山寺修供。命沙門僧祐宣文。大彰感驗(事具光顯志)○敕于舊

【現代漢語翻譯】 現代漢語譯本： 過去。並按照佛教戒律進行懲罰。庾詵（人名）年輕時與皇帝關係很好，起兵時被任命為記室，但他沒有就任。他隱居山中，吃素食，每天六時禮拜懺悔，誦讀《法華經》。在後半夜，他見到一位道人，自稱是愿公（人名），稱呼庾詵為上行先生。後來寢食不安，驚醒后說：『愿公又來了，我該走了。』全家都聽說上行先生已經往生凈土。皇帝下詔追諡他為貞節處士。 二年，皇帝問志公（寶誌禪師，南朝梁代高僧）：『國家有難嗎？』志公指著喉嚨和脖子（暗示侯景之亂）。『能統治國家多久？』回答說：『元嘉、元嘉』（指宋文帝元嘉年間，從元嘉元年到三十年。重複說，是說超過元嘉年間）。皇帝處理政事嚴苛急躁，志公假託皇帝的神力，讓他看到先帝在地府受苦的情景，因此減輕了刑罰。皇帝曾經詔令張僧繇（南朝梁代畫家）畫志公的畫像，志公用手指劃破面門，顯現出十二面觀音的形象，或慈祥或威嚴，張僧繇最終無法畫成。當時法雲（人名）、云光（人名）二位法師，每次講《法華經》時，都有天花飛落聚集，皇帝認為這是他們證聖的徵兆，於是在便殿夜晚焚燒書籍，邀請志公和云光一起齋戒。第二天，志公獨自前來。扶南國（古代東南亞國家）的沙門曼陀羅（人名）前來進獻珊瑚佛像，皇帝下詔在揚都翻譯佛經。四月八日，皇帝在重云殿親自撰寫文章，率領群臣百姓二萬人，發菩提心，永遠拋棄道教。文章中說：『愿使未來生生世世童真出家，廣泛弘揚經教，化度一切眾生，共同成就佛道。寧願在正法中長久沉淪惡道，也不願意依靠老子的教義暫時得到昇天。』十一月，敕令公卿百官、侯王宗族，都拋棄道教，捨棄邪見，歸於正道。三年，皇帝在重云殿講經，以枳園寺的法彪（人名）為都講。法彪先提出一個問題，皇帝才回答，反覆探索，精深玄妙。皇帝曾經夢見神僧說：『六道四生受苦無量，為何不做水陸大齋，普遍救濟一切生靈？』皇帝於是披閱佛經，創立齋儀文，三年才完成。於是在金山寺舉行法會，命令沙門僧祐（人名）宣讀文書，彰顯感應（事蹟詳見《光顯志》）。敕令在舊

【English Translation】 English version: Passed away. And punishments were carried out according to Buddhist precepts. Yu Shen (person's name) was on good terms with the Emperor when he was young. When the uprising started, he was appointed as a secretary but did not take the position. He lived in the mountains, ate vegetarian food, performed repentance rituals six times a day, and recited the Lotus Sutra. In the latter half of the night, he saw a Daoist who called himself Yuan Gong (person's name), addressing Yu Shen as Superior Conduct Gentleman. Later, he was restless in his sleep and awoke with a start, saying, 'Yuan Gong has come again, I should depart.' The whole family heard that Superior Conduct Gentleman had already been reborn in the Pure Land. The Emperor issued an edict posthumously naming him the Chaste and Honorable Recluse. In the second year, the Emperor asked Zhi Gong (Venerable Zhi Gong, a prominent monk in the Liang Dynasty of the Southern Dynasties), 'Will the country face difficulties?' Zhi Gong pointed to his throat and neck (alluding to the Hou Jing Rebellion). 'How long will the reign last?' He replied, 'Yuanjia, Yuanjia' (referring to the Yuanjia era of Emperor Wen of Song, from the first to the thirtieth year. Repeating it meant exceeding the Yuanjia era). The Emperor was harsh and impatient in handling state affairs. Zhi Gong, feigning the Emperor's divine power, showed him the suffering of the late Emperor in the underworld, thereby reducing punishments. The Emperor once ordered Zhang Sengyao (a painter of the Liang Dynasty of the Southern Dynasties) to paint a portrait of Zhi Gong. Zhi Gong slashed his face with his finger, revealing the image of the Twelve-Faced Avalokiteśvara, sometimes compassionate, sometimes stern. Zhang Sengyao ultimately could not complete the painting. At that time, whenever Dharma Master Fayun (person's name) and Dharma Master Yunguang (person's name) lectured on the Lotus Sutra, heavenly flowers would fly and gather. The Emperor considered this a sign of their attainment of sainthood, so he burned books in the side hall at night, inviting Zhi Gong and Yunguang to observe a fast together. The next day, Zhi Gong arrived alone. The śramaṇa Mandara (person's name) from the Kingdom of Funan (an ancient Southeast Asian country) came to present a coral Buddha statue. The Emperor ordered the translation of scriptures in Yangdu. On the eighth day of the fourth month, the Emperor personally composed a text in the Chongyun Hall, leading officials and commoners, twenty thousand people in all, to generate bodhicitta and forever abandon Daoism. The text stated, 'May we, in future lives, as young novices, widely propagate the scriptures, transform all sentient beings, and together attain Buddhahood. We would rather be mired in the evil paths within the Right Dharma than temporarily attain rebirth in heaven by relying on the teachings of Laozi.' In November, an edict was issued to dukes, ministers, officials, marquises, kings, and members of the imperial clan, all abandoning Daoism, forsaking heresy, and returning to the Right Path. In the third year, the Emperor lectured on the scriptures in the Chongyun Hall, with Dharma Biao (person's name) of Zhiyuan Monastery as the chief lecturer. Dharma Biao first posed a question, and the Emperor then answered, exploring and investigating repeatedly, reaching profound and subtle understanding. The Emperor once dreamed of a divine monk who said, 'The beings in the six realms and four forms of birth suffer immeasurably. Why not perform a Great Water and Land Retreat to universally liberate all spirits?' The Emperor then perused the Buddhist scriptures and created the ritual text, which took three years to complete. He then held a Dharma assembly at Jinshan Monastery, ordering the śramaṇa Sengyou (person's name) to proclaim the text, manifesting miraculous responses (the events are detailed in the Guangxian Zhi). An edict was issued at the old

宅建光宅寺。因宅七日放光。故以為名。敕法雲法師為光宅寺主。創立僧製爲後世法○沙門智棱善涅槃凈名。尤通莊老。后值寇還俗。道士孟悉達勸為黃冠。見道家諸經略無宗旨。遂引佛教為之潤色。解西升妙真諸經義。皆自棱始。武帝未舍道教時。引棱於五明殿豎義。暮年為諸道士講西升經。忽失音舌卷于座上委頓而死。眾以為叛教之報(僧鏡錄)。

五年。扶南國沙門僧伽波羅來。

六年。御注大品般若經。詔光宅云法師為百僚講說。十年。中天竺釋迦檀像至。帝率百僚迎入太極殿。建齋度人。大赦斷殺。絓是弓刀並作蓮華塔形(絓戶怪反豫也)初郝騫謝文華等八十人。應詔西行求像。至舍衛國(此云文物屬中天竺國)從王請像。王曰。此中天正像不可適邊。乃令三十二匠更刻紫檀。人圖一相。卯時運手。午時已就。頂放光明降霔香雨。騫負像東還。乃渡大海。嘗聞甲冑之聲在後。忽異僧禮像而言曰。毗舍羅神王護像至彼。廣作佛事。言訖而隱。其後元帝于荊州城北造大明寺奉安其像○詔僧旻法師入殿講勝鬘經。公卿畢集。劉業問曰。法師佛學有餘。何故多申儒旨。旻曰。昔生公以頓悟通經。次公以毗曇發論。若貧道初不以儒釋為限。但據文義所向耳。有沙門道超慕旻講業。誓欲齊之。夢天神告曰。

【現代漢語翻譯】 現代漢語譯本： 宅建光宅寺（Temple Guangzhai）。因為寺廟的宅基地七日放光，因此得名。皇帝敕令法雲法師擔任光宅寺的住持。他創立了僧制，為後世樹立了典範。沙門智棱（Zhileng）擅長《涅槃經》和《維摩詰經》，尤其精通莊子和老子的學說。後來遇到變故還俗。道士孟悉達（Meng Xida）勸他做道士。智棱發現道家的經典沒有什麼宗旨，於是引用佛教的理論來潤色它們。他對《西升經》、《妙真經》等道家經典進行了解釋，這些都是從智棱開始的。武帝（Emperor Wu）還沒有放棄道教的時候，讓智棱在五明殿講解道義。晚年，他為道士們講解《西升經》，忽然失音，舌頭捲起，在座位上委頓而死。人們認為這是他背叛佛教的報應（出自《僧鏡錄》）。

五年，扶南國（Funan）的沙門僧伽波羅（Sanghapala）來到中國。

六年，皇帝親自注釋《大品般若經》。詔令光宅寺的云法師為百官講解。十年，中天竺（Central India）的釋迦檀像（Shakyamuni sandalwood statue）運到。皇帝率領百官到太極殿迎接，並舉行齋會，度化僧人，大赦天下，停止殺戮。把弓箭刀劍都做成蓮花塔的形狀（絓戶怪反豫也）。當初，郝騫（Hao Qian）、謝文華（Xie Wenhua）等八十人，應詔前往西方求取佛像。到達舍衛國（Shravasti，意思是文物屬中天竺國），向國王請求佛像。國王說：『這尊中天竺的正像不能隨便給邊遠地區。』於是命令三十二個工匠重新雕刻紫檀木像，每個人負責雕刻佛像的一個部分。卯時開始動手，午時就已經完成。佛像的頂上放出光明，降下香雨。郝騫揹著佛像向東返回，渡過大海。曾經聽到後面有盔甲的聲音，忽然出現一個奇異的僧人禮拜佛像，說：『毗舍羅神王（Vaisravana）護送佛像到這裡，要廣作佛事。』說完就隱去了。後來元帝（Emperor Yuan）在荊州（Jingzhou）城北建造了大明寺（Daming Temple）來供奉這尊佛像。詔令僧旻法師（Seng Min）入宮講解《勝鬘經》。公卿大臣都來聽講。劉業（Liu Ye）問道：『法師的佛學造詣很深，為什麼經常引用儒家的思想？』僧旻回答說：『過去生公（Seng Zhao）用頓悟來通達經典，次公（Dao An）用毗曇來闡發理論。我並不以儒家和佛家為界限，只是根據文章的意義來講解罷了。』有個沙門道超（Dao Chao）仰慕僧旻的講經事業，發誓要趕上他。夢見天神告訴他說：

【English Translation】 English version: Temple Guangzhai was built at a residence. It was named so because the residence emitted light for seven days. Emperor ordered Dharma Master Fayun to be the abbot of Guangzhai Temple. He established monastic regulations, setting an example for later generations. The Shramana Zhileng was skilled in the Nirvana Sutra and the Vimalakirti Sutra, and was particularly versed in the teachings of Zhuangzi and Laozi. Later, due to circumstances, he returned to secular life. The Daoist Meng Xida persuaded him to become a Daoist priest. Zhileng found that the Daoist scriptures lacked a central theme, so he used Buddhist theories to embellish them. He explained the Xisheng Jing and Miaozhen Jing and other Daoist scriptures, and these explanations all started with Zhileng. When Emperor Wu had not yet abandoned Daoism, he had Zhileng explain the Daoist principles in the Wuming Hall. In his later years, he lectured on the Xisheng Jing to the Daoists, and suddenly lost his voice, his tongue rolled up, and he collapsed and died in his seat. People believed that this was retribution for his betrayal of Buddhism (from Seng Jing Lu).

In the fifth year, the Shramana Sanghapala from Funan (Cambodia) came to China.

In the sixth year, the Emperor personally annotated the Mahaprajnaparamita Sutra. He ordered Dharma Master Fayun of Guangzhai Temple to explain it to the officials. In the tenth year, a sandalwood statue of Shakyamuni from Central India arrived. The Emperor led the officials to welcome it into the Taiji Hall, and held a vegetarian feast, ordained monks, and granted a general amnesty, ceasing all killings. Bows and swords were all made into the shape of lotus pagodas. Initially, Hao Qian, Xie Wenhua, and others, eighty people in total, were ordered to go west to seek the statue. They arrived at Shravasti (meaning that cultural relics belong to Central India) and requested the statue from the king. The king said, 'This authentic statue from Central India cannot be given to remote areas.' So he ordered thirty-two craftsmen to re-carve a sandalwood statue, each person responsible for carving one part of the statue. They started at the hour of Mao (5-7 am) and finished by the hour of Wu (11am-1pm). Light emanated from the top of the statue, and fragrant rain fell. Hao Qian carried the statue back east, crossing the sea. He once heard the sound of armor behind him, and suddenly a strange monk appeared, bowing to the statue and saying, 'The Vaisravana is escorting the statue here, and will perform great Buddhist deeds.' After speaking, he disappeared. Later, Emperor Yuan built Daming Temple north of Jingzhou city to enshrine the statue. An imperial edict summoned Dharma Master Seng Min to the palace to lecture on the Shrimala Devi Sutra. All the dukes and ministers gathered to listen. Liu Ye asked, 'Master, your Buddhist learning is profound, why do you often quote Confucian ideas?' Seng Min replied, 'In the past, Seng Zhao used sudden enlightenment to understand the scriptures, and Dao An used Abhidharma to expound theories. I do not limit myself to Confucianism and Buddhism, but simply explain according to the meaning of the text.' There was a Shramana Dao Chao who admired Seng Min's lectures and vowed to catch up with him. He dreamed that a heavenly being told him:

旻公于毗婆尸佛時預宣法化。君新發意何可類及○何胤入鐘山定林寺。聽內典通其旨。后隱居若邪山雲門寺。二兄求點並從棲遁。號點為大山。胤為小山。亦曰何氏三高○謝舉長玄理及釋氏義。為晉陵群守。與義學沙門互講經論。徴士何胤自武丘出赴(虎丘避唐高祖祖諱虎追改之)○光宅云法師講法華經。感天花滿空下如飛雪。帝以亢陽問志公。公曰。云能致雨。帝因請講法華。至其澤普洽即大霔。儀同袁昂家有常供養僧。發願欲如師慧解。夢一僧謂曰。云法師燈明佛時已講此經。那可卒及○上集諸沙門制文立誓永斷酒食。其略云。弟子蕭衍從今已去。若飲酒放逸啖食眾生乃至乳蜜酥酪。愿一切鬼神先當苦治弟子將付地獄。眾產生佛猶在阿鼻。僧尼飲酒食肉亦應如此加治。是時復集僧尼一千四百四十八人。于華林殿請云法師講涅槃經中食肉斷大慈悲種子之文。上親席地與眾同聽。

十一年。敕寶亮法師撰涅槃經疏。上親為制序。

十二年。特進沈約著中食論。謂勢利榮名妖妍靡曼甘旨肥醲。皆使心神昏惑不能得道。故聖人禁此三事(云云)。

十三年。初志公嘗與帝登鐘山。指獨龍岡曰。此為陰宅。先行者得之。是年順化于華林園佛堂。帝憶其言。詔有司具葬此地。建浮圖五級其上。車駕臨葬致奠

。忽見大士涌身云間。乃為立開善寺。

十五年。西天沙門自圖其形於吳中靈巖寺。像遇夜起行道。祈禱神應。後有梵僧曰。此智積菩薩也○華陽真人陶弘景。建菩提白塔於三茅山。嘗夢佛授記名勝力菩薩。乃詣鄮縣阿育王塔。自誓受五大戒。臨終不用沐浴。以大袈裟覆衾蒙首足。弟子遵之(梁書)。

十六年。敕太醫不得以生類為藥。郊廟牲牷皆代以面。宗廟薦羞始用蔬果(牷音全。牛純色。禮記祭祀牲牷)。

述曰。祭天地祀宗社。必殺牲以備物。皇王以來用以為法。有國家者掌之為故。且不敢有所議也。夫司天地之化。所以稱上帝稱皇天后土者。至聖至神也。烏有神聖而好殺牲牢之命。肯歆腥臊之食哉。由夫上古之俗茹毛飲血以是養己。必以是事神。樸陋之見曾不知牷牢腥臭之為瀆也。蒸民既粒俗不能變。聖賢教世師古法以著之禮經。於是后王遵而行之。莫或敢議其可不者。以養己。猶古不思事神之不當瀆也。夫果於殺命不仁也。薦以腥臭不義也。以不仁不義為養己之舊習。尚當思有以節以求全好之心。豈於事天地祖宗之神靈。而欲以牲牢腥臭之物以瀆之哉。自佛法東漸勸修齋戒。天帝尚知事佛。豈人事天而不知事佛乎。知所以事佛。則不當以牲牢瀆天。為可信矣。惟梁有武皇魏有獻文。敕

【現代漢語翻譯】 現代漢語譯本：忽然看見觀世音大士從云間顯現身形，於是為他建立了開善寺。

十五年，一位來自西天的沙門（梵語，指出家修道的人）在吳地的靈巖寺描繪了自己的畫像。畫像每到夜晚就會起來行走，人們祈禱後會得到神靈的迴應。後來有一位梵僧說，這是智積菩薩（佛教菩薩名）的化身。華陽真人陶弘景在三茅山建造了菩提白塔。他曾夢見佛陀為他授記，稱他為勝力菩薩。於是他前往鄮縣的阿育王塔，發誓受持五大戒。臨終時，他沒有沐浴，而是用大袈裟蓋住身體和頭部，他的弟子們都遵照他的遺願。（出自《梁書》）

十六年，皇帝下令太醫不得使用動物的生命作為藥物。郊祭和宗廟祭祀所用的牲畜都用麵食代替。宗廟祭祀時進獻的食物開始使用蔬菜和水果。（牷音全，指牛的顏色純正。《禮記》中記載，祭祀用的牲畜必須是顏色純正的。）

評論：祭祀天地和宗廟社稷，必須宰殺牲畜來準備祭品，這是從古代帝王以來就沿用的方法。擁有國家的人掌握著這些禮儀，因此沒有人敢對此提出異議。掌管天地化育的神靈，所以被稱為上帝、皇天后土，他們是至聖至神的存在。難道會有神聖喜歡殺害牲畜的生命，喜歡享用腥臊的食物嗎？這是因為上古時代的人們茹毛飲血，以此來養活自己，也必然用這種方式來侍奉神靈。他們見識淺陋，不知道牲畜的腥臭是對神靈的褻瀆。百姓已經習慣了這種生活方式，風俗難以改變。聖賢教化世人，傚法古代的方法，將其記載在禮經中。於是後代的君王遵照執行，沒有人敢議論是否可行。用這種方式養活自己，就像古人不曾思考用腥臭之物侍奉神靈是不恰當的一樣。果斷地殺害生命是不仁慈的，用腥臭之物進獻是不合道義的。用不仁不義的舊習來養活自己，尚且應該思考如何節制，以求保全善良的本性。難道在侍奉天地祖宗的神靈時，反而要用牲畜腥臭之物來褻瀆他們嗎？自從佛法傳入中國，勸人修行齋戒，天帝尚且知道侍奉佛陀，難道人侍奉上天卻不知道侍奉佛陀嗎？知道了如何侍奉佛陀，那麼就不應該用牲畜來褻瀆上天，這是可以相信的。只有梁朝的武帝和魏朝的獻文帝，下令...

【English Translation】 English version: Suddenly, the Bodhisattva Avalokiteśvara (a Bodhisattva embodying the compassion of all Buddhas) appeared from the clouds. Consequently, Kaisan Temple was established for him.

In the fifteenth year, a Śramaṇa (a wandering ascetic) from the Western Regions depicted his own image at Lingyan Temple in Wu. The image would rise and walk around at night, and people would receive divine responses after praying to it. Later, a Brahmin monk said that this was the manifestation of Bodhisattva Wisdom Accumulation (a Bodhisattva whose name signifies accumulated wisdom). Tao Hongjing, the Perfected Person of Huayang, built the Bodhi White Pagoda on Mount Sanmao. He once dreamed that the Buddha bestowed upon him the name 'Victorious Strength Bodhisattva'. Therefore, he went to the Aśoka Pagoda in Mao County and vowed to uphold the five great precepts. At the time of his death, he did not bathe but covered his body and head with a large Kāsāya (the robe of a Buddhist monk), and his disciples followed his wishes. (From the Book of Liang)

In the sixteenth year, the emperor ordered the imperial physicians not to use living creatures as medicine. The sacrificial animals used in suburban and ancestral temple sacrifices were all replaced with dough. The offerings presented in ancestral temple sacrifices began to use vegetables and fruits. (Quán, pronounced 'chuan', refers to the pure color of an ox. The Book of Rites states that sacrificial animals must be of pure color.)

Commentary: Sacrificing to Heaven and Earth and the ancestral shrines necessarily involves slaughtering animals to prepare offerings. This has been the practice since the time of the ancient emperors. Those who govern the state are in charge of these rituals, and therefore no one dares to raise objections. The spirits who govern the transformations of Heaven and Earth, who are called the Supreme Deity, Imperial Heaven, and Queen Earth, are supremely holy and divine beings. How could holy and divine beings enjoy killing the lives of sacrificial animals and relish the taste of their bloody and foul flesh? This is because the people of ancient times ate raw meat and drank blood to nourish themselves, and they inevitably used this method to serve the spirits. Their shallow understanding did not realize that the foul odor of sacrificial animals was a desecration. The common people had become accustomed to this way of life, and customs were difficult to change. The sages and worthies taught the world, emulating the methods of the ancients and recording them in the Book of Rites. Therefore, later rulers followed these practices, and no one dared to question their appropriateness. Nourishing oneself in this way is like the ancients never considering that serving the spirits with foul-smelling things was inappropriate. To resolutely kill living beings is unkind. To offer foul-smelling things is unrighteous. Using unkind and unrighteous old habits to nourish oneself, one should still consider how to restrain oneself and seek to preserve one's good nature. How could one then desecrate the spirits of Heaven, Earth, and ancestors with sacrificial animals and foul-smelling things? Since Buddhism spread eastward, encouraging the practice of fasting and abstinence, even the Emperor of Heaven knows to serve the Buddha. How could humans serve Heaven and not know to serve the Buddha? Knowing how to serve the Buddha, then one should not desecrate Heaven with sacrificial animals. This is believable. Only Emperor Wu of the Liang Dynasty and Emperor Xianwen of the Wei Dynasty ordered...

郊廟祭祀不用牲牷。而易之以蔬面酒果。可謂違古而道。奉黍稷薦明水。是亦三代之祀法也。烏在乎牲牢腥臭之物哉。

慈雲法師。于天臺勸民俗祀神改祭為齋。其文有曰。天子七廟。下至庶人皆同祭祀圓丘方澤上下神祇。國之常典勸令斷祭。無乃太傷國風乎。釋曰。祭祀出俗典。改祭據佛經。俗典則未逃殺害。佛經則唯重慈悲。殺害則報在三途。慈悲則果成萬德。以善改惡無不可者。

敕廢天下道觀道士皆返俗○敕沙門慧超為壽光殿學士。召眾僧法集講論註解經文。並居禁中(此內道場之始)。

十八年。會稽沙門慧皎謂寶唱名僧傳頗多氾濫。因著高僧傳。始漢永平開德業為十科。其自序云。前古撰集多曰名僧。然名者實之賓也。若實行潛光。則高而不名。若寡德適時。則名而不高。名而不高茲焉用紀。高而不名則備今錄。世以為確論。

普通元年。沙門眾養于揚都譯文殊般若經等十一部。帝親筆受。令寶唱繼之○帝于禁中筑圓壇將稟歸戒。妙選賢明。朝議以草堂慧約法師應詔。四月八日。帝服田衣北面敬禮受具足戒。方行羯磨甘露降於庭。有三足烏孔雀二。歷階馴伏。錫師號曰智者。自是入朝必設特榻。而帝坐其側。自太子諸王公卿僧俗。從約受戒著錄者四萬八千人。沙門耆艾(五蓋反

【現代漢語翻譯】 郊廟的祭祀不再使用牲畜，而是用蔬菜麵食酒和水果代替，這可以說是違背了古代的禮法。但是用黍稷進獻，用明水祭祀，這也是夏商周三代的祭祀方法啊，哪裡需要用牲畜的腥臭之物呢？

慈雲法師在天臺山勸導百姓改變祭祀神靈的習俗，改為齋戒。他的文章中說：『天子祭祀七廟，下至平民百姓都一樣祭祀圓丘、方澤、上下神祇，這是國家的常典，勸令斷絕祭祀，恐怕太傷害國家的風俗了吧？』 回答說：祭祀出自世俗的典籍，改變祭祀依據的是佛經。世俗的典籍就無法逃脫殺害生靈，佛經則只重視慈悲。殺害生靈，報應就在地獄、餓鬼、畜生三惡道；慈悲，就能結成萬種功德。用善來改變惡，沒有什麼不可以的。

皇帝下令廢除天下的道觀，道士全部還俗。皇帝下令沙門（shāmén，出家修道的人）慧超擔任壽光殿學士，召集眾僧舉行法會，講解並註釋經文，並且住在皇宮中（這是在皇宮內設立道場的開始）。

天監十八年，會稽的沙門慧皎認為寶唱所著的《名僧傳》頗多氾濫之處，於是撰寫了《高僧傳》，開始以漢朝永平年間開創的德業為十個科目。他的自序中說：『前代的著作大多稱為《名僧傳》，然而名聲是實際的附屬品。如果實際修行潛藏光芒，那麼品德高尚而不出名；如果缺少德行卻適應時勢，那麼出名而不高尚。出名而不高尚，又有什麼可以記載的呢？品德高尚而不出名，就全部記錄在本書中。』 世人認為這是確切的論斷。

普通元年，沙門眾養在揚州翻譯《文殊般若經》等十一部經典，皇帝親自筆錄。皇帝命令寶唱繼續翻譯。皇帝在皇宮中建造圓形祭壇，將要稟受歸戒。精心挑選賢明之人，朝廷大臣商議推舉草堂寺的慧約法師應詔。四月八日，皇帝穿著田衣，面向北方恭敬地行禮，接受具足戒。正在進行羯磨（jiémó，佛教儀式）時，甘露降落在庭院中。有三隻腳的烏鴉和兩隻孔雀，順著臺階馴服地趴伏著。皇帝賜予慧約法師的稱號為『智者』。從此以後，慧約法師入朝，皇帝必定設定特別的坐榻，而皇帝就坐在他的旁邊。從太子、諸王、公卿到僧侶和百姓，跟隨慧約法師受戒並記錄在案的有四萬八千人。沙門耆艾（qí ài，年長的僧人）

【English Translation】 Sacrifices at suburban temples no longer used livestock, but were replaced with vegetables, noodles, wine, and fruits. This can be said to violate ancient rituals. However, offering millet and clear water is also a sacrificial method from the Xia, Shang, and Zhou dynasties. Where is the need for the smelly and bloody things of livestock?

The Ciyun (Cíyún) Dharma Master in Tiantai (Tiāntāi) persuaded the people to change the custom of worshiping gods to fasting. His article stated: 'The Son of Heaven sacrifices to the seven ancestral temples, and down to the common people, they all sacrifice to the round hill, square marsh, and the gods above and below. This is the constant code of the country. To advise the cessation of sacrifices is probably too harmful to the national customs, right?' The reply said: Sacrifices come from secular classics, and changing sacrifices is based on Buddhist scriptures. Secular classics cannot escape killing, while Buddhist scriptures only value compassion. Killing brings retribution in the three evil realms (hell, hungry ghosts, and animals); compassion bears the fruit of myriad virtues. There is nothing wrong with changing evil with good.

The emperor ordered the abolition of all Taoist temples in the country, and all Taoist priests returned to secular life. The emperor ordered the Shamen (shāmén, a Buddhist monk) Huichao (Huìchāo) to serve as an academician of the Shōuguāng (Shōuguāng) Hall, summoned monks to hold Dharma assemblies, explain and annotate scriptures, and reside in the palace (this was the beginning of establishing a Daōchǎng (Daōchǎng, a place for religious practice) in the palace).

In the eighteenth year of the Tiānjiān (Tiānjiān) era, the Shamen Huijiao (Huìjiǎo) of Kuaiji (Kuàijī) believed that Baochang's (Bǎochàng) 'Biographies of Eminent Monks' was too broad and indiscriminate, so he wrote 'Further Biographies of Eminent Monks', starting with the virtues and achievements initiated in the Yongping (Yǒngpíng) era of the Han Dynasty as ten categories. His preface stated: 'Previous works were mostly called 'Biographies of Famous Monks', but fame is an appendage of reality. If one actually cultivates and hides one's light, then one is noble but not famous; if one lacks virtue but adapts to the times, then one is famous but not noble. What is the use of recording someone who is famous but not noble? Those who are noble but not famous are all recorded in this book.' The world considers this to be an accurate argument.

In the first year of the Putong (Pǔtōng) era, the Shamen Zhòngyǎng (Zhòngyǎng) translated eleven scriptures, including the 'Mañjuśrī Prajñā Sūtra', in Yang (Yáng) Prefecture, and the emperor personally transcribed them. The emperor ordered Baochang to continue the translation. The emperor built a circular altar in the palace and was about to receive the precepts of refuge. He carefully selected a virtuous and wise person, and the court officials discussed and recommended Dharma Master Huiyue (Huìyuē) of Caotang (Cáotáng) Temple to respond to the imperial edict. On the eighth day of the fourth month, the emperor wore field clothes, faced north, and respectfully performed the ceremony to receive the complete precepts. While performing the Karma (jiémó, Buddhist ritual), nectar fell in the courtyard. A three-legged crow and two peacocks walked down the steps and docilely prostrated themselves. The emperor bestowed the title 'Wise One' on Dharma Master Huiyue. From then on, when Dharma Master Huiyue entered the court, the emperor would always set up a special seat, and the emperor would sit beside him. From the crown prince, princes, dukes, and ministers to monks and laypeople, 48,000 people followed Huiyue to receive the precepts and were recorded. Shamen Qiai (qí ài, elderly monks)

老也)亦從師重稟(重音蟲再也)法雲獨曰。吾既受戒矣。其可以法為人事耶。議者高之(約姓婁世稱婁約法師)。

普通二年。詔云光法師于內殿講法華經。天雨寶華。三年。詔修鄮縣阿育王寺。

六年。敕光宅寺法雲為大僧正。官給吏力(僧正始於姚秦今加大字)。

大通元年(即北魏孝明武泰元年。舊云普通者誤)南天竺菩提達磨泛海至廣州。詔入見帝。問曰。如何是聖諦第一義(圓悟碧巖集云。武帝與婁約法師昭明太子持論二諦。立真諦以明非有。俗諦以明非無。真俗不二是聖諦第一義)師云。廓然無聖(圓悟云。達磨與他一刀截斷)帝曰。對朕者誰(圓悟云。帝不省。卻作人我見解)師云不識(圓悟云達磨太殺慈悲)帝不契(圓悟云帝不知落處)師遂渡江入魏(圓悟云。後人傳折蘆渡江。未詳所出)○駕幸同泰寺舍身。群臣以錢一億萬奉贖。皇帝歸宮。

二年。槃槃國進佛牙。

中大通元年。京城大疫。帝于重云殿為百姓設救苦齋。以身為禱。復幸同泰寺。設四部無遮大會。披法衣行清凈大舍。素床瓦器乘小車。親升法座為眾開涅槃經題群臣以錢一億萬奉贖。皇帝設道俗大齋五萬人。

二年。帝幸同泰寺設平等大齋○丹丹國進象牙佛像。

三年十月。帝幸同泰

【現代漢語翻譯】 現代漢語譯本： 老也（姓名不詳）也跟隨老師，鄭重地稟受佛法。法雲（人名）獨自說道：『我既然已經受戒了，難道可以用佛法來處理世俗事務嗎？』議論的人都認為他很高尚（約姓婁，世人尊稱婁約法師）。 普通二年（公元521年），皇帝下詔讓云光法師在內殿講《法華經》，天空中降下寶華。三年（公元522年），皇帝下詔修繕鄮縣的阿育王寺。 六年（公元525年），皇帝敕令光宅寺的法雲擔任大僧正，官府供給吏役（僧正的設定始於姚秦時期，現在加上『大』字）。 大通元年（公元527年，即北魏孝明帝武泰元年，舊史記載為普通年間是錯誤的），南天竺的菩提達磨（Bodhidharma，禪宗初祖）乘船渡海到達廣州，皇帝下詔讓他入宮覲見。皇帝問道：『什麼是聖諦第一義？』（圓悟碧巖集記載，武帝與婁約法師、昭明太子討論二諦，設立真諦來說明非有，設立俗諦來說明非無，真俗不二是聖諦第一義。）達磨回答說：『廓然無聖。』（圓悟說：達磨一刀截斷。）皇帝說：『站在朕面前的是誰？』（圓悟說：皇帝不明白，卻作人我見解。）達磨回答說：『不識。』（圓悟說：達磨太慈悲了。）皇帝不領會。（圓悟說：皇帝不知道落腳之處。）達磨於是渡江前往北魏。（圓悟說：後人傳說達磨折蘆葦渡江，但不知出自何處。）皇帝前往同泰寺舍身，群臣用一億萬錢將他贖回，皇帝返回皇宮。 二年（公元528年），槃槃國進獻佛牙。 中大通元年（公元529年），京城發生大瘟疫，皇帝在重云殿為百姓設立救苦齋，以自身為百姓祈禱。又前往同泰寺，設立四部無遮大會，披上法衣，行清凈大舍。使用素床瓦器，乘坐小車，親自登上法座，為大眾開講《涅槃經》的經題。群臣用一億萬錢將他贖回。皇帝設定道俗大齋，供養五萬人。 二年（公元530年），皇帝前往同泰寺，設立平等大齋。丹丹國進獻象牙佛像。 三年十月（公元531年），皇帝前往同泰寺。

【English Translation】 English version: Lao Ye (name unknown) also followed his teacher and solemnly received the Dharma. Fayun (a personal name) said to himself, 'Now that I have received the precepts, can I use the Dharma to handle secular affairs?' Those who discussed it considered him very noble (surnamed Lou, respectfully called Dharma Master Lou Yue by the world). In the second year of the Ordinary Era (521 AD), the emperor issued an edict for Dharma Master Yunguang to lecture on the Lotus Sutra in the inner palace, and precious flowers rained down from the sky. In the third year (522 AD), the emperor issued an edict to repair Ashoka Temple in Mao County. In the sixth year (525 AD), the emperor ordered Fayun of Guangzhai Temple to be the Great Sangha Chief, and the government provided officials and manpower (the establishment of Sangha Chief began in the Yaoqin period, now with the addition of the word 'Great'). In the first year of the Datong Era (527 AD, which is the first year of the Wutai Era of Emperor Xiaoming of the Northern Wei Dynasty; the old history's record of the Ordinary Era is incorrect), Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) from South India sailed to Guangzhou, and the emperor issued an edict for him to enter the palace for an audience. The emperor asked, 'What is the first meaning of the Noble Truth?' (The Collected Records of Yuanwu Biyan records that Emperor Wu, Dharma Master Lou Yue, and Crown Prince Zhaoming discussed the two truths, establishing the true truth to explain non-existence, and establishing the conventional truth to explain non-non-existence; the non-duality of the true and conventional is the first meaning of the Noble Truth.) Bodhidharma replied, 'Vast emptiness, nothing holy.' (Yuanwu said: Bodhidharma cut it off with one stroke.) The emperor said, 'Who is standing before me?' (Yuanwu said: The emperor did not understand, but made a distinction between self and others.) Bodhidharma replied, 'I don't know.' (Yuanwu said: Bodhidharma was too compassionate.) The emperor did not understand. (Yuanwu said: The emperor did not know where to land.) Bodhidharma then crossed the river to Northern Wei. (Yuanwu said: Later generations passed down the story of Bodhidharma crossing the river on a reed, but its origin is unknown.) The emperor went to Tongtai Temple to dedicate himself, and the ministers redeemed him with one hundred million coins, and the emperor returned to the palace. In the second year (528 AD), the Kingdom of Panpan presented a Buddha tooth. In the first year of the Zhongdatong Era (529 AD), a great plague occurred in the capital, and the emperor set up a salvation fast for the people in Chongyun Hall, praying for the people with his own body. He also went to Tongtai Temple and set up a Fourfold Unobstructed Assembly, donned Dharma robes, and performed a pure great offering. Using a plain bed and earthenware, riding in a small cart, he personally ascended the Dharma seat and lectured on the title of the Nirvana Sutra for the masses. The ministers redeemed him with one hundred million coins. The emperor set up a great Taoist and secular feast, offering to 50,000 people. In the second year (530 AD), the emperor went to Tongtai Temple and set up an Equal Great Feast. The Kingdom of Dandan presented an ivory Buddha statue. In October of the third year (531 AD), the emperor went to Tongtai Temple.

寺講涅槃經。十一月講金字般若經。

五年。帝幸同泰寺發金字般若經題。自太子已下聽法者。三十萬九千六百人○吏部尚書到溉家居蔬食。朝夕從僧禮誦。帝為月三致凈饌。所得奉祿(奉音鳳。作俸字。葑音者皆非。今官階朝奉者。當音鳳。事見前漢書)皆充蔣山二寺(即鐘山也)及卒顏色如生。手屈二指。

六年。烏傷居士傅翕。至松山結庵雙梼樹間。自號雙林當來下生善慧大士。令弟子奉書詣闕。稱帝為國主救世菩薩。詔報曰。大士為度眾生欲來隨意。帝預敕鎖門以觀其異。大士袖出木槌一扣諸門盡開。見帝于善言殿。謁者三贊。不拜。直上御榻對語。設齋食竟出鐘山。坐定林松下。大士一日披納頂冠靸履見上。上問。是僧耶。士以手指冠。是道耶。以手指履。是俗耶。以手指納衣(汾陽昭代云大士多能)○剡川尼法宣誦通法華。坐臥見帳蓋覆其上。父母令就齊明寺出家。是日帳蓋即不見。自是博覽經論。深探奧理。衡王元簡為郡守。請為越城母師○槃槃國進佛舍利。

大同元年。帝幸同泰寺設無遮大會○智者約法師亡。帝輟朝三日。素服哭之。從師受戒者。四萬八千人。皆服緦麻哭送。塔于志公之左○敕于重云殿為善慧大士別設一榻。講三慧般若經。公卿畢集。天子至。眾皆起迎。大士不

【現代漢語翻譯】 現代漢語譯本：寺廟講授《涅槃經》（Nirvana Sutra）。十一月講授《金字般若經》（Golden Character Prajna Sutra）。

五年，皇帝駕臨同泰寺，開啟《金字般若經》的經題。從太子以下的聽法者，有三十萬九千六百人。吏部尚書到溉（Dao Gai）在家吃素，早晚跟隨僧人禮拜誦經。皇帝每月三次賜予他潔凈的食物。他所得的俸祿全部用來供養蔣山（Jiangshan）的二座寺廟（即鐘山（Zhongshan））。去世時面色如生，手屈二指。

六年，烏傷（Wushang）的居士傅翕（Fu Xi）到達松山（Songshan），在兩棵梼樹之間結庵。自稱是雙林（Shuanglin）當來下生的善慧大士（Shanhui Bodhisattva）。令弟子奉書前往朝廷，稱皇帝為國主救世菩薩。皇帝下詔回覆說：『大士爲了度化眾生想要來，隨你的意願。』皇帝預先命令鎖上門來觀察他的奇異之處。大士從袖中拿出一個木槌，一敲，所有的門都開了。在善言殿（Shanyan Hall）見到皇帝。謁者三次唱贊，他不拜。直接登上御榻與皇帝對話。齋飯完畢后，前往鐘山（Zhongshan），坐在定林寺（Dinglin Temple）的松樹下。大士有一天頭戴道冠，身披袈裟，腳穿木屐來見皇帝。皇帝問：『是僧人嗎？』大士用手指指帽子。『是道士嗎？』用手指指鞋子。『是俗人嗎？』用手指指袈裟（汾陽昭代（Fenyang Zhaodai）說大士多才多藝）。剡川（Yanchuan）的尼姑法宣（Fa Xuan）誦讀通曉《法華經》（Lotus Sutra），坐著或躺著時，能看見帳蓋覆蓋在她頭上。父母讓她到齊明寺（Qiming Temple）出家。當天帳蓋就不見了。從此廣泛閱讀經論，深入探究奧妙的道理。衡王元簡（Hengwang Yuanjian）擔任郡守時，請她做越城（Yuecheng）母親的老師。槃槃國（Panpan Kingdom）進獻佛舍利（Buddha's relics）。

大同元年，皇帝駕臨同泰寺（Tongtai Temple）設定無遮大會（Unrestricted Assembly）。智者約法師（Zhi Zheyue Dharma Master）去世。皇帝停止朝政三天，穿素服哭泣。跟隨他受戒的人有四萬八千人，都穿著粗麻喪服哭送。塔建在志公（Zhi Gong）的左邊。皇帝下令在重云殿（Chongyun Hall）為善慧大士（Shanhui Bodhisattva）另外設定一個床榻，講授《三慧般若經》（Three Wisdoms Prajna Sutra）。公卿全部聚集。天子駕到，眾人都起身迎接，大士不動。

【English Translation】 English version: The temple lectured on the Nirvana Sutra. In November, the Golden Character Prajna Sutra was lectured on.

In the fifth year, the Emperor visited Tongtai Temple and inaugurated the title of the Golden Character Prajna Sutra. There were 309,600 listeners, from the Crown Prince downwards. Dao Gai, the Minister of Personnel, observed a vegetarian diet at home, and chanted scriptures with monks morning and evening. The Emperor provided him with clean food three times a month. All his俸祿 (feng lu, salary) was used to support the two temples on Jiangshan (Jiangshan, i.e., Zhongshan). When he died, his complexion was as if he were alive, and two fingers of his hand were bent.

In the sixth year, Fu Xi, a layman from Wushang, arrived at Songshan and built a hermitage between two 梼 trees. He called himself Shanhui Bodhisattva, the future Buddha of Shuanglin. He sent a letter to the court through his disciples, calling the Emperor the Savior Bodhisattva of the country. The Emperor issued an edict in response, saying, 'If the Bodhisattva wishes to come to save sentient beings, let it be as you wish.' The Emperor ordered the doors to be locked in advance to observe his extraordinary abilities. The Bodhisattva took out a wooden mallet from his sleeve, and with one knock, all the doors opened. He met the Emperor in Shanyan Hall. The ushers chanted praises three times, but he did not bow. He went straight to the imperial couch and spoke with the Emperor. After the vegetarian meal, he went to Zhongshan and sat under a pine tree at Dinglin Temple. One day, the Bodhisattva appeared before the Emperor wearing a Daoist hat, a kasaya, and wooden sandals. The Emperor asked, 'Are you a monk?' The Bodhisattva pointed to his hat. 'Are you a Daoist?' He pointed to his shoes. 'Are you a layman?' He pointed to his kasaya (Fenyang Zhaodai said that the Bodhisattva was very talented). The nun Fa Xuan from Yanchuan was well-versed in the Lotus Sutra. When she sat or lay down, she could see a canopy covering her. Her parents sent her to Qiming Temple to become a nun. On that day, the canopy disappeared. From then on, she extensively studied scriptures and deeply explored profound principles. When Hengwang Yuanjian served as the governor, he invited her to be the teacher of his mother in Yuecheng. The Panpan Kingdom presented Buddha's relics.

In the first year of Datong, the Emperor visited Tongtai Temple and held an Unrestricted Assembly. Dharma Master Zhi Zheyue passed away. The Emperor suspended court for three days and mourned in plain clothes. 48,000 people who had received precepts from him wore mourning clothes and wept in farewell. The pagoda was built to the left of Zhi Gong. The Emperor ordered that a separate couch be set up for Shanhui Bodhisattva in Chongyun Hall to lecture on the Three Wisdoms Prajna Sutra. All the dukes and ministers gathered. When the Emperor arrived, everyone stood up to greet him, but the Bodhisattva did not move.

動。御史問其故。答曰。法地若動一切法不安。帝善之○隱士趙伯休。于廬山遇律師弘度。得眾聖點記云。佛滅后優波離結集律藏。以其年七月十五日自恣竟。于律藏子便下一點。年年如是。波離以後師師相付。至僧伽跋陀羅。將律藏至廣州。當齊永明七年庚午七月十五日自恣竟。即下一點。其年凡得九百七十五點。伯休問曰。永明七年後。云何不點。度曰。已前皆得道人。手自下點。吾徒凡夫。止可奉持耳。伯休因點記推至大同初。凡一千二十年。與傳記參合。世尊生滅之年皆不同。蓋其宗承有異也。

二年。帝幸同泰寺設無礙大會(礙礙同出梵典)是年凡三設大會○華陽真人陶弘景告化。香氣積日不散。謚貞白先生。所撰書曰真誥。有云。清虛裴真人弟子三十四人。其十八人學佛道。余學仙道。紫陽周真人弟子十五人。四人解佛法。桐柏真人王子喬弟子二十五人。八人學佛法。對會稽東去岸七萬里。其西小方諸山。多有奉佛道。有浮圖高百丈。金玉鏤之(雖奉佛道不作比丘形)○柏闿為陶隱居。執役十餘年。一旦有青童白鶴自天而下曰。太上召柏先生。隱居問何道致此。君曰。修默朝之道積年矣。即昇天而去。三日密降隱居之室曰。君之陰功著矣。所修本草。以虻蟲水蛭輩為藥害於物命。一紀之後但解形去

【現代漢語翻譯】 現代漢語譯本：當時發生了地震。御史詢問地震的原因，回答說：『如果佛法之地動搖，一切佛法都將不得安寧。』皇帝認為這個回答很好。 隱士趙伯休在廬山遇到了律師弘度，從他那裡得到了一份《眾聖點記》，上面記載：佛陀涅槃后，優波離（Upali，持律第一的弟子）結集律藏，在當年的七月十五日自恣（Pravāraṇā，僧眾于雨季安居結束時舉行的儀式）結束后，就在律藏上點一點。每年都這樣做。優波離之後，師父一代代相傳，直到僧伽跋陀羅（Saṃghabhadra，一位論師），他將律藏帶到廣州。在齊永明七年庚午七月十五日自恣結束后，也點了一點。那一年總共得到了九百七十五點。趙伯休問道：『永明七年之後，為什麼不再點呢？』弘度回答說：『以前都是得道之人親手點的，我們這些凡夫俗子，只能奉持而已。』趙伯休根據點記推算到大同初年，總共一千零二十年。與傳記相互參照，發現世尊（釋迦牟尼佛）生滅的年份各不相同，大概是因為他們所傳承的宗派有所差異。 二年，皇帝駕臨同泰寺，舉辦無礙大會（無礙大會，一種佛教儀式，旨在消除障礙）。這一年總共舉辦了三次無礙大會。 華陽真人陶弘景去世，香氣持續多日不散。朝廷追諡他為貞白先生。他所撰寫的書籍名為《真誥》。書中記載，清虛裴真人的弟子有三十四人，其中十八人學習佛道，其餘學習仙道。紫陽周真人的弟子有十五人，其中四人理解佛法。桐柏真人王子喬的弟子有二十五人，其中八人學習佛法。在會稽以東七萬里的地方，有一個西小方諸山，那裡有很多信奉佛道的人，還有一座高達百丈的佛塔，用金玉雕刻而成（雖然信奉佛道，但不做比丘（bhiksu，佛教出家男眾）的形象）。 柏闿為陶隱居（陶弘景）服役十餘年。有一天，有青衣童子和白鶴從天而降，說：『太上老君召柏先生。』陶隱居問他用什麼方法達到這種境界。柏闿說：『我常年修行默朝之道。』說完就昇天而去。三天後，秘密降臨到陶隱居的房間，說：『您的陰德已經顯著了。您所修訂的本草，因為使用虻蟲、水蛭等藥物，傷害了物命，十二年後只能解脫形體而去。』

【English Translation】 English version: At that time, an earthquake occurred. The Censorate asked the reason for the earthquake, and the answer was: 'If the land of Dharma shakes, all Dharmas will be uneasy.' The emperor thought this answer was good. The recluse Zhao Boxiu met the Vinaya master Hongdu at Mount Lu, and obtained from him a 'Record of Points by the Saints,' which recorded: After the Buddha's Nirvana, Upali (Upali, foremost in upholding the precepts) compiled the Vinaya Pitaka (collection of monastic rules), and after the Pravāraṇā (Pravāraṇā, a ceremony held by the Sangha at the end of the rainy season retreat) on the fifteenth day of the seventh month of that year, he put a point on the Vinaya Pitaka. This was done every year. After Upali, it was passed down from teacher to teacher, until Saṃghabhadra (Saṃghabhadra, a commentator), who brought the Vinaya Pitaka to Guangzhou. After the Pravāraṇā on the fifteenth day of the seventh month of the Gengwu year, the seventh year of Yongming of the Qi dynasty, he also put a point. In that year, a total of nine hundred and seventy-five points were obtained. Zhao Boxiu asked: 'Why were no more points added after the seventh year of Yongming?' Hongdu replied: 'In the past, they were all added by enlightened people themselves. We ordinary people can only uphold it.' Zhao Boxiu calculated based on the points to the beginning of the Datong era, a total of one thousand and twenty years. Comparing it with the biographies, he found that the years of the World Honored One's (Sakyamuni Buddha) birth and death were different, probably because the sects they inherited were different. In the second year, the emperor visited Tongtai Temple and held an Unimpeded Assembly (Unimpeded Assembly, a Buddhist ritual aimed at removing obstacles). A total of three Unimpeded Assemblies were held this year. The Perfected Person of Huayang, Tao Hongjing, passed away, and the fragrance lasted for many days without dissipating. The court posthumously honored him as Mr. Zhenbai. The book he wrote was called 'Zhengao.' It recorded that the disciples of the Perfected Person of Qingxu, Pei, numbered thirty-four, of whom eighteen studied the Buddha's Way and the rest studied the Immortal's Way. The disciples of the Perfected Person of Ziyang, Zhou, numbered fifteen, of whom four understood the Buddha's Dharma. The disciples of the Perfected Person of Tongbai, Prince Qiao, numbered twenty-five, of whom eight studied the Buddha's Dharma. Seventy thousand miles east of Kuaiji, there is a West Small Fangzhu Mountain, where many people believe in the Buddha's Way, and there is a pagoda one hundred zhang high, carved with gold and jade (although they believe in the Buddha's Way, they do not take the form of bhiksu (bhiksu, Buddhist ordained male)). Bai Kai served Tao Hongjing (Tao Hongjing) for more than ten years. One day, a green-clad boy and a white crane descended from the sky and said: 'The Supreme Lord summons Mr. Bai.' Tao Hongjing asked him what method he used to achieve this state. Bai Kai said: 'I have cultivated the Way of Silent Adoration for many years.' After saying that, he ascended to heaven. Three days later, he secretly descended to Tao Hongjing's room and said: 'Your hidden merits are already evident. The herbal medicine you revised, because it uses drugs such as gadflies and leeches, harms living beings, and after twelve years, you can only be liberated from your physical form.'

世。為蓬萊都水監耳。隱居乃以草木藥可代物命者。著別行本草三卷以贖過。

三年。詔修長干塔。掘基得石函。內有金罌流離瓶盛舍利爪發。敕分入二塔同放光明○帝幸同泰寺鑄十方佛金銅像。復往阿育王寺(在建康都城內)設無礙法食。大赦天下○昭明太子統薨。太子天性好佛。于東宮別立慧義殿為法集之所。招延名僧立三諦義。當世美之○岳陽王蕭察(察同昭明之子)鎮越州。重修磚木二塔。先是沙門曇彥與許詢同造此塔。未就而詢亡。彥至是年百二十歲。詢後身為蕭察。預告門人曰。許玄度來也(詢字玄度)時察先承志公密示。才入州便詣寺訪塔。彥出門召之曰。許玄度來何莫。昔日浮圖今如故。遂以三昧力加之。即悟前身造塔事(今越城應天塔)。

四年。帝幸同泰寺設盂蘭盆齋(梵語盂蘭此云解倒懸。是目連尊者設此盆供。得脫母氏餓鬼之苦)○通事舍人劉勰(音協)雅為太子所重。凡寺塔碑碣皆其所述(石城石像碑見存)是年表求出家。賜名慧地。

五年。敕沙門寶云。往扶南國迎佛發。

六年。詔越州守臣蕭察。重修鄮縣阿育王寺○扶南國王遣使朝貢。請釋迦像及經論。敕賜。制止涅槃般若金光明講疏一百三卷○北齊慧文禪師于河南為慧思禪師說三觀口決。

七年。

【現代漢語翻譯】 現代漢語譯本： 世。他是蓬萊都水監的官員。隱居后，他用草藥代替動物的生命來贖罪，撰寫了《別行本草》三卷。

三年，皇帝下詔修復長干塔。挖掘地基時，發現一個石函，裡面有金罌（金製小罐）、流離瓶（琉璃瓶）盛放著舍利（佛教聖物，指佛陀或高僧火化后的遺骨）和爪發。皇帝下令將它們分放入兩座塔中，一同放出光明。皇帝駕臨同泰寺，鑄造十方佛金銅像。又前往阿育王寺（位於建康都城內）設定無礙法食（一種佛教齋供儀式），大赦天下。昭明太子蕭統去世。太子天性喜好佛法，在東宮特別設立慧義殿作為法會場所，招攬名僧講解三諦義（佛教哲學中的一種理論）。當時的人們都讚美他。岳陽王蕭察（蕭察是昭明之子）鎮守越州，重新修建磚塔和木塔。此前，沙門曇彥與許詢一同建造此塔，尚未完成許詢就去世了。曇彥到這年一百二十歲。許詢後來轉世為蕭察。預先告訴門人說：『許玄度（許詢的字）來了。』當時蕭察事先得到志公的秘密指示，剛到越州就前往寺廟拜訪塔。曇彥出門召喚他說：『許玄度來為何沉默不語？昔日的浮圖（佛塔）如今依舊。』於是用三昧力（佛教禪定中的一種境界）加持他，蕭察立即領悟前世建造塔的事情（現在的越城應天塔）。

四年，皇帝駕臨同泰寺設定盂蘭盆齋（梵語盂蘭，這裡翻譯為解倒懸，是目連尊者設定這種盆供，得以解脫母親在地獄中倒懸的痛苦）。通事舍人劉勰（音協）一向被太子所器重，凡是寺廟塔碑都是他所撰寫（石城石像碑現存）。這年上表請求出家，皇帝賜名慧地。

五年，皇帝命令沙門寶云前往扶南國（古代東南亞國家）迎請佛發。

六年，皇帝下詔越州守臣蕭察，重新修建鄮縣阿育王寺。扶南國王派遣使者朝貢，請求釋迦像和經論，皇帝下令賜予。制定並停止了《涅槃經》、《般若經》、《金光明經》的講疏一百零三卷。北齊慧文禪師在河南為慧思禪師講解三觀口訣（佛教禪觀的要訣）。

七年。

【English Translation】 English version: Shi. He was the Director of Waterways of Penglai. After retiring into seclusion, he wrote 'Biexing Bencao' (Separate Herbal) in three volumes, using herbs that could substitute for animal lives to atone for his sins.

In the third year, the emperor ordered the repair of the Changgan Pagoda. While excavating the foundation, a stone casket was found, containing a golden urn (small golden jar) and a crystal bottle holding sarira (Buddhist relics, referring to the cremated remains of the Buddha or eminent monks) and nail clippings. The emperor ordered them to be divided and placed in two pagodas, emitting light together. The emperor visited Tongtai Temple and cast golden bronze statues of the Buddhas of the ten directions. He also went to Ashoka Temple (located within the capital city of Jiankang) to set up an unobstructed Dharma meal (a type of Buddhist vegetarian offering ceremony), granting a general amnesty to the world. Crown Prince Zhaoming, Xiao Tong, passed away. The Crown Prince was naturally fond of Buddhism and specially established the Huiyi Hall in the Eastern Palace as a place for Dharma gatherings, recruiting famous monks to expound the Three Truths (a theory in Buddhist philosophy). People at the time praised him. Xiao Cha (Xiao Cha was the son of Zhaoming), the Prince of Yueyang, garrisoned Yuezhou and rebuilt the brick and wooden pagodas. Previously, the monk Tan Yan and Xu Xun had jointly built this pagoda, but Xu Xun died before it was completed. Tan Yan was one hundred and twenty years old this year. Xu Xun was later reborn as Xiao Cha. He foretold his disciples, saying, 'Xu Xuandu (Xu Xun's courtesy name) is coming.' At that time, Xiao Cha had received secret instructions from Zhi Gong in advance. As soon as he arrived in Yuezhou, he went to the temple to visit the pagoda. Tan Yan came out and summoned him, saying, 'Xu Xuandu, why are you silent? The stupa (pagoda) of the past remains as it was.' Then he blessed him with the power of samadhi (a state of meditative consciousness), and Xiao Cha immediately realized the matter of building the pagoda in his previous life (the current Yingtiang Pagoda in Yuecheng).

In the fourth year, the emperor visited Tongtai Temple to set up the Ullambana Festival (the Sanskrit word Ullambana, here translated as 'liberating from upside-down hanging,' is that Maudgalyayana set up this basin offering to liberate his mother from the suffering of being hung upside down in hell). Liu Xie (pronounced Xie), the Attendant of Communications, was always highly regarded by the Crown Prince. All the inscriptions on temple pagodas were written by him (the Stone Statue Stele of Shicheng still exists). This year, he submitted a memorial requesting to become a monk, and the emperor bestowed upon him the name Huidi.

In the fifth year, the emperor ordered the monk Bao Yun to go to the Kingdom of Funan (an ancient Southeast Asian country) to welcome the Buddha's hair.

In the sixth year, the emperor ordered Xiao Cha, the defending minister of Yuezhou, to rebuild Ashoka Temple in Mao County. The King of Funan sent envoys to pay tribute, requesting the image of Shakyamuni and scriptures. The emperor ordered them to be granted. He formulated and stopped the lectures and commentaries on the Nirvana Sutra, Prajna Sutra, and Golden Light Sutra, totaling one hundred and three volumes. Chan Master Huiwen of Northern Qi explained the oral instructions of the Threefold Contemplation (the key points of Buddhist meditation) to Chan Master Huisi in Henan.

In the seventh year.

百濟國遣使朝貢請經論。敕賜涅槃疏。

十年。于闐國遣使貢玉刻佛像。

中大同元年。帝幸同泰寺講金字三慧般若經行清凈大舍。皇太子群臣以錢一億萬奉贖歸宮。是夜寺浮圖災。上曰。此魔所為也。乃詔曰。道高魔盛。行善障生。遂更起十二層浮圖。

太清元年。帝幸同泰寺設無遮大會行清凈大舍。升妙嚴殿講金字三慧般若經。群臣以錢一億萬奉贖歸宮○西天竺三藏真諦來。敕于寶云殿譯金光明經等十部○時釋子多縱逸。主僧不能制。帝欲以律行僧正事。詔下。藏法師執不可。帝不能奪。藏謂眾曰。衣冠子弟十輩。豈能俱稱父意。今糅雜五方之眾。而欲以一己好惡繩之可乎。帝自受具戒。寢處略同沙門。雖宮禁亦恣僧遊覽。一日藏師竟登御座。左右訶之。藏曰。貧道定光金輪之裔。寧愧此座。倘欲見殺不慮無受生處。帝特令不問。

二年。侯景反於壽陽。初景在東魏。以河南畔。歸西魏既而遣使至梁求內附。上納之封河南王。

三年。侯景至建康陷臺城。入見上于太極殿。以甲士五百自衛。帶劍上殿拜訖。上神色自若。曰卿在戎日久無乃為勞。使引就三公榻。景惶懼不能對。出謂左右曰。吾踞鞍臨敵矢石交下未嘗怖畏。今見蕭公使人畏懾無已(懾質涉反懼也)景既自稱丞相。帝憂

【現代漢語翻譯】 現代漢語譯本 百濟國派遣使者前來朝貢，請求佛經和論著。皇帝下令賞賜《涅槃疏》。 十年，于闐國（Khotan，古代西域國名）派遣使者進貢用玉雕刻的佛像。 中大同元年，皇帝駕臨同泰寺，宣講用金字書寫的《三慧般若經》，舉行清凈大舍（一種佛教儀式）。皇太子和群臣用一億萬錢將皇帝贖回宮中。當晚，寺廟的浮圖（佛塔）發生火災。皇帝說：『這是魔所為啊！』於是下詔說：『道行越高，魔障越盛；行善事，障礙就越多。』於是重新建造十二層的浮圖。 太清元年，皇帝駕臨同泰寺，設定無遮大會（一種廣施僧俗的大齋會），舉行清凈大舍。登上妙嚴殿宣講用金字書寫的《三慧般若經》。群臣用一億萬錢將皇帝贖回宮中。西天竺（古代印度）的三藏（精通經、律、論的僧人）真諦（Paramārtha）來到。皇帝下令在寶云殿翻譯《金光明經》等十部佛經。當時出家的僧人很多放縱不羈，主持僧人無法管束。皇帝想用戒律來整頓僧眾事務，下達詔令。藏法師堅持不可。皇帝不能強迫。藏法師對眾人說：『那些出身官宦人家的子弟十個人，難道都能稱心如意嗎？現在混雜了來自四面八方的人，卻想用一個人的好惡來約束他們，可以嗎？』皇帝親自受持具足戒（佛教中的最高等級戒律），起居生活大致與沙門（出家修道者）相同。即使是宮禁之地，也任憑僧人遊覽。有一天，藏法師竟然登上御座。左右呵斥他。藏法師說：『貧道是定光佛（Dīpankara）金輪王的後裔，難道會愧對這個座位嗎？如果想要殺我，也不用擔心沒有受生之處。』皇帝特意下令不予追究。 二年，侯景在壽陽（今安徽壽縣）反叛。當初侯景在東魏，因為河南叛變，歸降西魏，之後派遣使者到梁朝請求歸附。皇帝接納了他，封他為河南王。 三年，侯景到達建康（今江蘇南京），攻陷臺城。進入太極殿拜見皇帝。用五百名甲士自衛，佩戴著劍上殿，行拜禮完畢。皇帝神色如常，說：『卿在軍中很久了，恐怕很勞累吧？』讓侍從引導他到三公的坐榻。侯景惶恐不安，不能回答。出來后對左右說：『我騎著馬面對敵人，箭石交加的時候，都不曾害怕過。現在見到蕭衍（梁武帝）卻讓人畏懼不已。』侯景已經自稱丞相。皇帝憂慮。

【English Translation】 English version The country of Baekje (an ancient Korean kingdom) sent envoys to pay tribute and request scriptures and treatises. The emperor ordered the bestowal of the 'Nirvana Commentary'. In the tenth year, the country of Khotan (an ancient kingdom in Central Asia) sent envoys to offer a jade-carved Buddha statue. In the first year of Zhongdatong, the emperor visited Tongtai Temple, lectured on the 'Three Wisdoms Prajna Sutra' written in gold letters, and performed the Great Pure Offering (a Buddhist ritual). The crown prince and ministers redeemed the emperor back to the palace with one hundred million coins. That night, the temple's pagoda (stupa) caught fire. The emperor said, 'This is the work of demons!' So he issued an edict saying, 'The higher the path, the stronger the demons; the more good deeds one does, the more obstacles arise.' Therefore, he rebuilt the twelve-story pagoda. In the first year of Taiqing, the emperor visited Tongtai Temple, held an Unrestricted Assembly (a large alms-giving gathering for monks and laity), and performed the Great Pure Offering. He ascended the Wonderful Solemnity Hall to lecture on the 'Three Wisdoms Prajna Sutra' written in gold letters. The ministers redeemed the emperor back to the palace with one hundred million coins. The Tripitaka Master (a monk proficient in sutras, vinaya, and shastras) Paramārtha (Zhendi) from West India (ancient India) arrived. The emperor ordered the translation of the 'Golden Light Sutra' and ten other scriptures in the Baoyun Hall. At that time, many monks were unrestrained, and the head monk could not control them. The emperor wanted to use the precepts to rectify monastic affairs and issued an edict. Dharma Master Zang insisted that it was not possible. The emperor could not force it. Dharma Master Zang said to the assembly, 'Can ten sons of officials all have their way? Now that people from all directions are mixed together, how can you use one person's likes and dislikes to restrain them?' The emperor personally received the complete precepts (the highest level of precepts in Buddhism), and his daily life was roughly the same as that of a shramana (a renunciate). Even the palace was open for monks to visit. One day, Dharma Master Zang actually ascended the imperial throne. The attendants scolded him. Dharma Master Zang said, 'This poor monk is a descendant of King Jinlun of Dipankara Buddha (Dingguangfo), how can I be ashamed of this seat? If you want to kill me, don't worry about not having a place to be reborn.' The emperor specially ordered that he not be questioned. In the second year, Hou Jing rebelled in Shouyang (present-day Shouxian, Anhui). Initially, Hou Jing was in Eastern Wei. Because of the rebellion in Henan, he surrendered to Western Wei, and then sent envoys to Liang to request allegiance. The emperor accepted him and enfeoffed him as the King of Henan. In the third year, Hou Jing arrived in Jiankang (present-day Nanjing, Jiangsu) and captured Taicheng. He entered the Taiji Hall to meet the emperor. He guarded himself with five hundred armored soldiers, entered the hall with a sword, and finished the bow. The emperor's expression was as usual, and said, 'You have been in the army for a long time, I am afraid you are very tired?' He asked the attendants to guide him to the couch of the Three Dukes. Hou Jing was frightened and could not answer. After coming out, he said to the left and right, 'When I rode a horse to face the enemy, I was never afraid when arrows and stones were flying. Now seeing Emperor Wu of Liang (Xiao Yan) makes people fearful.' Hou Jing had already proclaimed himself Prime Minister. The emperor was worried.

憤寢疾。齋戒不衰。口苦索蜜未至。舉手曰荷荷。遂崩。帝日角龍顏。舌文八字。項有浮光。日中無景。右手成文曰武。晚奉佛道日止一食。唯豆羹糲飯(郎葛反脫栗飯)布衣皂帳一冠三載。五十便絕房室。不飲酒聽樂。制涅槃大品般若凈名三慧諸經義記　數百卷○江陵居士陸法和。隱居奉佛。及侯景遣將任約擊湘東王于江陵。法和與弟子八百人。役神祠陰兵擊敗之。復于江夏聚兵欲伐侯景。王慮其為亂止之。和曰。貧道求佛者。尚不希釋梵坐處。況人王位乎。但以空王佛所有香火緣。今知王宿報欲救之耳。既已見疑。當是定業不可移也。元帝既即位(即湘東王也)以為郢州刺史。帝為魏所執。和與弟子俱入于齊(梁書)。

簡文帝(網武帝第三子)

大寶元年四月八日。詔度人出家。親制愿文云。弟子蕭綱以此建齋度人功德。普度六道四生。出離愛慾永拔無明。修習般若為真佛子。

二年。侯景廢帝幽于永福。省進土囊殞之。武帝初革命。張齊殺東昏侯。送其首于帝除及宗屬。后數年簡文生。志公謂帝曰。此子與怨家同生。蓋侯景以是年生於雁門。及景破建康帝崩。簡文繼及於禍。樑子弟多見戮。故世稱侯景是東昏後身○北齊慧文禪師因閱大論。至四諦品偈云。因緣所生法。我說即是空。亦名為

【現代漢語翻譯】 現代漢語譯本： 他因病臥床，但齋戒之心不減。感到口苦，想要蜂蜜卻沒送到，便舉起手說『荷荷』（可能是嘆息或呼喚），然後去世。簡文帝額頭突出，面容如龍，舌頭上有『八』字形的紋路，脖子有光環，中午沒有影子。右手掌紋形成一個『武』字。晚年信奉佛道，每日只吃一餐，僅以豆羹粗飯為食，身穿布衣，使用黑色的帳子，一頂帽子戴了三年。五十歲后便斷絕了房事，不飲酒，不聽音樂。他撰寫了《涅槃經》、《大品般若經》、《維摩經》、《三慧經》等經書的義疏數百卷。 江陵的居士陸法和，隱居修行佛法。當侯景派遣將領任約攻打駐守江陵的湘東王時，陸法和與八百名弟子役使神祠的陰兵擊敗了任約。之後又在江夏聚集兵力想要討伐侯景，湘東王擔心他作亂便阻止了他。陸法和說：『貧道求佛，尚且不希求釋迦和梵天的座位，更何況是人王的位子呢？只是因為與空王佛（指佛陀）有香火之緣，現在知道大王您前世的因果報應，想要救助您罷了。既然已經被懷疑，想必是命中註定，無法改變了。』元帝（即湘東王）即位后，任命他為郢州刺史。後來元帝被西魏俘虜，陸法和與弟子一同進入北齊。 簡文帝（梁武帝的第三個兒子） 大寶元年四月初八，簡文帝下詔允許百姓出家，親自撰寫愿文說：『弟子蕭綱以此建齋度人的功德，普度六道四生，脫離愛慾，永遠拔除無明，修習般若，成為真正的佛子。』 大寶二年，侯景廢黜簡文帝，將他囚禁在永福宮，用裝土的袋子壓死了他。當初武帝起兵革命時，張齊殺死了東昏侯，將他的頭顱送給武帝，並誅殺了他的宗族。幾年后簡文帝出生，志公（寶誌禪師）對武帝說：『這個孩子與怨家一同出生。』因為侯景在這一年出生于雁門。等到侯景攻破建康，簡文帝即位后也遭遇了禍患，梁朝的子弟大多被殺戮，所以世人說侯景是東昏侯的後身。 北齊的慧文禪師閱讀《大智度論》，讀到四諦品中的偈頌說：『因緣所生法，我說即是空，亦名為……』

【English Translation】 English version: He fell ill in bed, but his commitment to fasting and purification did not wane. He felt bitterness in his mouth and requested honey, but it did not arrive. He raised his hand and said 'He He' (possibly a sigh or a call), and then passed away. Emperor Jianwen had a prominent forehead and a dragon-like face. He had an 'eight'-shaped mark on his tongue, and a halo around his neck. He cast no shadow at midday. The lines on his right palm formed the character 'Wu' (martial). In his later years, he devoted himself to Buddhism and Taoism, eating only one meal a day, consuming only bean soup and coarse rice. He wore simple cloth garments and used black curtains, wearing the same hat for three years. After the age of fifty, he abstained from sexual relations, did not drink alcohol, and did not listen to music. He wrote commentaries on various scriptures, including the Nirvana Sutra, Mahaprajnaparamita Sutra, Vimalakirti Sutra, and Three Wisdoms Sutra, amounting to hundreds of volumes. Lu Fahe, a lay Buddhist of Jiangling, lived in seclusion and practiced Buddhism. When Hou Jing sent General Ren Yue to attack Prince Xiangdong, who was stationed in Jiangling, Lu Fahe and his eight hundred disciples employed the spirits of the local shrines to defeat Ren Yue. Later, he gathered troops in Jiangxia, intending to attack Hou Jing, but Prince Xiangdong, fearing he would cause trouble, stopped him. Lu Fahe said, 'This poor monk seeks enlightenment and does not aspire to the seats of Sakra and Brahma, let alone the throne of a human king. It is only because of my karmic connection with the Empty King Buddha (referring to the Buddha) that I now know of Your Highness's past karma and wish to help you. Since I am already suspected, it must be my fixed destiny, which cannot be changed.' After Emperor Yuan (Prince Xiangdong) ascended the throne, he appointed Lu Fahe as the governor of Yingzhou. Later, when Emperor Yuan was captured by the Western Wei, Lu Fahe and his disciples went to the Northern Qi. Emperor Jianwen (third son of Emperor Wu) On the eighth day of the fourth month of the first year of the Dabo era, Emperor Jianwen issued an edict allowing people to become monks and nuns, and personally wrote a vow stating: 'Disciple Xiao Gang uses the merit of establishing this vegetarian feast and ordaining people to universally liberate the six realms and four forms of life, to escape from love and desire, to forever eradicate ignorance, to cultivate prajna, and to become a true Buddha's disciple.' In the second year of the Dabo era, Hou Jing deposed Emperor Jianwen and imprisoned him in Yongfu Palace, where he was killed by being crushed with bags of earth. Initially, when Emperor Wu launched his revolution, Zhang Qi killed the Marquis of Donghun and sent his head to Emperor Wu, along with the execution of his clan. Several years later, Emperor Jianwen was born. Zhi Gong (Chan Master Baozhi) said to Emperor Wu, 'This child is born with an enemy.' This was because Hou Jing was born in Yanmen in that year. When Hou Jing conquered Jiankang, Emperor Jianwen ascended the throne and also met with misfortune. Many of the Liang dynasty's descendants were killed, so people said that Hou Jing was the reincarnation of the Marquis of Donghun. Chan Master Huiwen of the Northern Qi, while reading the Mahaprajnaparamita Sastra, came to the verse in the Four Noble Truths chapter that says: 'The Dharma produced by causes and conditions, I say is emptiness, also called...'

假名。亦名中道義。恍然大悟。乃遠承龍樹。依論立觀以授慧思禪師。

元帝(繹武帝第七子)

承聖元年。真諦三藏以侯景之亂泛舶西歸。大風飄還廣州。住制止寺譯起信論俱舍論。至陳朝共得五十部○帝嘗著書曰金樓子。云余于僧中重招提琰法師。隱士重華陽陶真白(弘景謚貞白先生)士大夫重汝南周弘正(北周名賢)○招提寺琰法師少時。相者曰。童子聰明而壽不永。師即發願入山誦般若經。久之見僧長丈餘語之曰。此經功德不可思議。后二十年逢前相者。驚曰。得何妙藥而獲延年。琰曰。持經耳○劉敬躬為亂焚望蔡縣。縣令寄近寺。民將牛酒為禮。令以牛系柱。屏除佛像。于堂上接賓客。牛忽自解來階下拜。令大笑命左右宰之。飲啖既飽醉臥堂下。便覺遍體癢痛。搔成白癩。年終而死(顏氏家訓)。

敬帝(方智元帝第九子)

紹泰元年。北齋文宣廢道教(詳在齊志)○補闕宗殆以學行知名。梁亡棄官出家號無名。北周誘以美官。無名自陳反俗有五不可。晚年為息心銘。悔少日剋意文章(黃魯直書此銘與沙門智海。刻之叢林。以為雜學者之戒)。江陵天皇寺有柏堂。明帝之所建。張僧繇畫盧舍那像及仲尼十哲。帝問。釋門何為畫孔聖。僧繇曰。后當賴此耳。及後周滅佛法焚天下寺塔

{ "translations": [ "假名，也稱為中道義。他恍然大悟，遠承龍樹（Nāgārjuna，印度佛教哲學家），依據其理論建立觀想方法，傳授給慧思禪師（Huisi，中國天臺宗的實際創始人）。", "", "元帝（梁元帝，名為蕭繹，梁武帝第七子）", "", "承聖元年，真諦三藏（Paramārtha，南朝時期來華的印度僧人）因侯景之亂，乘船西歸，被大風吹回廣州，住在制止寺翻譯《起信論》（Mahāyāna-śraddhotpāda-śāstra）和《俱舍論》（Abhidharmakośa）。到陳朝時，共譯出五十部佛經。元帝曾經著書《金樓子》，書中說：『我在僧人中推崇招提寺的琰法師，隱士中推崇華陽的陶弘景（Tao Hongjing，中國道教茅山宗代表人物，謚號貞白先生），士大夫中推崇汝南的周弘正（Zhou Hongzheng，北周時期的名賢）。』招提寺的琰法師年少時，有相面的人說：『這孩子聰明，但壽命不長。』琰法師因此發願入山誦讀《般若經》（Prajñāpāramitā Sūtra）。很久以後，見到一個身高一丈多的僧人對他說：『這部經的功德不可思議。』二十年後，遇到之前的相面人，相面人驚訝地說：『你得到了什麼妙藥而得以延年？』琰法師說：『只是誦持經書罷了。』劉敬躬作亂時焚燒望蔡縣，縣令將佛像寄放在附近的寺廟裡。百姓拿著牛和酒作為禮物，縣令用牛拴在柱子上，移開佛像，在大堂上接待賓客。牛忽然自己解開繩子，來到臺階下跪拜。縣令見狀大笑，命令左右宰殺了它。酒足飯飽后，醉倒在大堂下，隨即感覺渾身瘙癢疼痛，搔抓后變成白癩，年底就死了（出自《顏氏家訓》）。", "", "敬帝（梁敬帝，名為蕭方智，元帝第九子）", "", "紹泰元年，北齋文宣廢除道教（詳細情況記載在《齊志》中）。補闕宗殆以學識和品行聞名。梁朝滅亡后，他棄官出家，法號無名。北周用高官厚祿引誘他，無名陳述了自己還俗有五個不可行的理由。晚年寫了《息心銘》，後悔年輕時過於注重文章（黃魯直將這篇銘文書寫給沙門智海，刻在叢林中，作為雜學者的警戒）。江陵天皇寺有一座柏堂，是明帝建造的。張僧繇（Zhang Sengyao，南朝梁代的著名畫家）畫了盧舍那像（Vairocana，報身佛）以及仲尼十哲（孔子的十位傑出弟子）。明帝問道：『佛教寺廟為何要畫孔聖？』張僧繇回答說：『以後會仰仗他的。』等到後來北周滅佛，焚燒天下寺廟佛塔。" ], "english_translations": [ 'Jiaming, also known as Zhongdao Yi (meaning \'Middle Way Justice\'). He had a sudden enlightenment and inherited from Nāgārjuna (Indian Buddhist philosopher) from afar, establishing contemplation methods based on his theories and transmitting them to Chan Master Huisi (Huisi, the de facto founder of the Tiantai school of Chinese Buddhism).', '', 'Emperor Yuan (Emperor Yuan of Liang, named Xiao Yi, the seventh son of Emperor Wu of Liang)', '', 'In the first year of Chengsheng, Tripitaka Master Paramārtha (Paramārtha, an Indian monk who came to China during the Southern Dynasties) was caught in the Hou Jing Rebellion and sailed west, but was blown back to Guangzhou by a strong wind. He stayed at Zhizhi Temple and translated the Mahāyāna-śraddhotpāda-śāstra (Treatise on the Awakening of Faith) and the Abhidharmakośa (Treasury of Abhidharma). By the Chen Dynasty, he had translated a total of fifty Buddhist scriptures. Emperor Yuan once wrote a book called Jin Lou Zi, in which he said: \'Among monks, I admire Dharma Master Yan of Zhaoti Temple; among hermits, I admire Tao Hongjing of Huayang (Tao Hongjing, a representative figure of the Maoshan School of Taoism, posthumously named Zhenbai Xiansheng); among scholar-officials, I admire Zhou Hongzheng of Runan (Zhou Hongzheng, a famous virtuous man of the Northern Zhou Dynasty).\' When Dharma Master Yan of Zhaoti Temple was young, a physiognomist said: \'This child is intelligent, but his life will not be long.\' Dharma Master Yan then vowed to enter the mountains and recite the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra). After a long time, he saw a monk more than ten feet tall who said to him: \'The merit of this sutra is inconceivable.\' Twenty years later, he met the previous physiognomist, who exclaimed in surprise: \'What miraculous medicine have you obtained to prolong your life?\' Dharma Master Yan replied: \'Only reciting the scriptures.\' When Liu Jinggong rebelled, he burned Wangcai County. The county magistrate placed the Buddhist statues in a nearby temple. The people brought cattle and wine as gifts. The magistrate tied the ox to a pillar, removed the Buddhist statues, and received guests in the hall. The ox suddenly untied itself and knelt down at the steps. The magistrate laughed and ordered his attendants to slaughter it. After eating and drinking to their fill, he fell asleep drunk in the hall, and immediately felt itchy and painful all over his body. After scratching, he developed white leprosy and died at the end of the year (from Yan Family Instructions).', '', 'Emperor Jing (Emperor Jing of Liang, named Xiao Fangzhi, the ninth son of Emperor Yuan)', '', 'In the first year of Shaotai, Wenxuan of Beizhai abolished Taoism (details are recorded in the Qi Zhi). Buque Zongdai was known for his learning and conduct. After the fall of the Liang Dynasty, he abandoned his official position and became a monk with the Dharma name Wuming (No Name). The Northern Zhou Dynasty tempted him with high official positions, but Wuming stated five reasons why it was impossible for him to return to secular life. In his later years, he wrote the Xixin Ming (Inscription on Resting the Mind), regretting that he had focused too much on writing in his youth (Huang Luzhi wrote this inscription for the Shramana Zhihai and had it engraved in the monastery as a warning to those who study miscellaneous subjects). In Tianhuang Temple in Jiangling, there was a Cypress Hall built by Emperor Ming. Zhang Sengyao (Zhang Sengyao, a famous painter of the Liang Dynasty in the Southern Dynasties) painted the image of Vairocana (Vairocana, the Sambhogakāya Buddha) and the Ten Philosophers of Zhongni (Confucius\'s ten outstanding disciples). Emperor Ming asked: \'Why does a Buddhist temple paint Confucius?\'. Zhang Sengyao replied: \'Later, we will rely on him.\' Later, when the Northern Zhou Dynasty destroyed Buddhism, it burned temples and pagodas throughout the land.'" ] }

。獨此殿有宣尼像。乃不毀(名畫記)。

陳(都建康)

武帝(陳霸先受梁禪)

永定元年詔迎佛牙于杜姥宅(姥莫補反老婦之稱)設四部無遮大會(比丘等四眾名為四部)。

二年五月。帝幸大莊嚴寺舍身。翌日群臣表請還宮。十一月復幸莊嚴寺發金光明經題。十二月幸莊嚴寺設無礙大會行清凈大舍。翌日群臣表請還宮。金陵七百寺值侯景焚蕩幾盡。自帝登極悉令修復。翻經講道不替前朝。

三年。敕大內設仁王大齋。詔沙門寶瓊于重云殿。講大品般若經。時群臣請以重云殿佛像寶幔球玉珩佩(衍音行佩上玉所以節行止)以造車輿。俄見雲氣籠殿雷電火起須臾焚盡。月餘有從東州來者言。是日見殿飛浮海上而去○高郵有尼。誦妙法華不捨晝夜。十爪二掌皆生華。上召見內殿。觀其華大嘉敬之。世號華手尼。

文帝(舊高祖兄始興王子)

天嘉元年。敕寶瓊為京邑大僧統。梁魏以來僧統盛飾杖直擬於官府。至是瓊奏罷之。每出從數頭陀仗笠而已。海東十二國聞瓊道德。遣使奉金帛求畫像以歸○思禪師于光州大蘇山。為顗禪師說安樂行示普賢道場。

二年。善慧大士于山中行道常見七佛在前維摩從后。唯釋迦常與大士語。

四年。帝于太極殿設無礙大會行舍

【現代漢語翻譯】 現代漢語譯本：只有這個殿里有宣尼（孔子）的畫像，所以沒有被毀壞（出自《名畫記》）。

陳（都城建康）

武帝（陳霸先接受梁朝禪讓）

永定元年，下詔將佛牙迎到杜姥（姥，音mǔ，老婦的稱呼）的宅邸，設定四部無遮大會（比丘等四眾稱為四部）。

永定二年五月，武帝駕臨大莊嚴寺舍身。第二天，群臣上表請求武帝還宮。十一月，再次駕臨莊嚴寺，發起《金光明經》的題寫。十二月，駕臨莊嚴寺，設定無礙大會，行清凈大舍。第二天，群臣上表請求武帝還宮。金陵的七百座寺廟，在侯景之亂中幾乎被焚燬殆盡。自從武帝登基，全部下令修復，翻譯佛經、講授佛法，沒有比前朝遜色。

永定三年，敕令在大內設定仁王大齋。詔令沙門寶瓊在重云殿講《大品般若經》。當時，群臣請求將重云殿的佛像、寶幔、球玉珩佩（珩，音háng，佩玉上面的玉，用來節制行走）用來製造車輿。不久，看見雲氣籠罩殿宇，雷電交加，火起，須臾之間焚燒殆盡。一個月后，有從東州來的人說，當天看見重云殿漂浮在海上而去。高郵有位尼姑，誦讀《妙法蓮華經》晝夜不停，十個手指和兩個手掌都生出蓮花。皇上召見她到內殿，觀看她的蓮花，非常嘉許敬重她，世人稱她為華手尼。

文帝（原高祖兄始興王子）

天嘉元年，敕令寶瓊為京邑大僧統。梁朝和魏朝以來，僧統盛裝打扮，拿著手杖，好像官府一樣。到寶瓊時，他上奏廢除了這些。每次出行，只跟隨幾個頭陀，拿著斗笠而已。海東十二國聽聞寶瓊的道德，派遣使者奉獻金帛，請求寶瓊的畫像帶回去。 思禪師在光州大蘇山，為顗禪師說安樂行，展示普賢道場。

天嘉二年，善慧大士在山中行走時，常常看見七佛在前，維摩（Vimalakirti）在後，只有釋迦（Sakyamuni）常與大士說話。

天嘉四年，文帝在太極殿設定無礙大會，行舍（佈施）。

【English Translation】 English version: Only this hall had an image of Xuan Ni (Confucius), so it was not destroyed (from 'A Record of Famous Paintings').

Chen (Capital Jiankang)

Wu Di (Emperor Wu, Chen Baxian, received abdication from Liang)

In the first year of Yongding, an edict was issued to welcome the Buddha's tooth to the residence of Du Mu (Mu, pronounced mǔ, a term for an old woman), and a Four-Part Unobstructed Assembly (the four groups of Bhikshus, etc., are called the Four Parts) was set up.

In the fifth month of the second year of Yongding, the Emperor visited the Great Solemnity Temple to offer his body. The next day, the ministers requested him to return to the palace. In the eleventh month, he visited the Solemnity Temple again to initiate the inscription of the 'Golden Light Sutra'. In the twelfth month, he visited the Solemnity Temple to set up an Unobstructed Assembly and perform pure great giving. The next day, the ministers requested him to return to the palace. The seven hundred temples of Jinling were almost completely burned down during the Hou Jing Rebellion. Since Emperor Wu ascended the throne, he ordered all of them to be restored, and the translation of scriptures and the preaching of Dharma were no less than in the previous dynasty.

In the third year of Yongding, an imperial order was issued to set up a Renwang Great齋 (vegetarian feast) in the inner palace. The Shramana Baoqiong was ordered to lecture on the 'Great Perfection of Wisdom Sutra' in the Chongyun Hall. At that time, the ministers requested that the Buddha statues, precious curtains, ball jade heng pendants (heng, pronounced háng, the jade above the pendant, used to regulate walking) in the Chongyun Hall be used to make chariots. Soon, it was seen that clouds enveloped the hall, thunder and lightning struck, and fire arose, burning everything to ashes in an instant. More than a month later, someone from Dongzhou said that on that day, he saw the Chongyun Hall floating on the sea and leaving. There was a nun in Gaoyou who recited the 'Wonderful Dharma Lotus Sutra' day and night, and lotus flowers grew on all ten fingers and both palms. The Emperor summoned her to the inner palace, observed her lotus flowers, and greatly praised and respected her. The world called her the Flower Hand Nun.

Emperor Wen (formerly Prince Shixing, brother of Emperor Gaozu)

In the first year of Tianjia, an edict was issued appointing Baoqiong as the Great Sangha Chief of the capital. Since the Liang and Wei dynasties, the Sangha Chief dressed up grandly, holding a staff, like an official. When it came to Baoqiong, he requested to abolish these. Every time he went out, he only followed a few ascetics, carrying bamboo hats. The twelve countries of the Eastern Sea heard of Baoqiong's morality and sent envoys to offer gold and silk, requesting Baoqiong's portrait to take back. Chan Master Si, at Mount Dasu in Guang Prefecture, spoke of the Practice of Peace and Joy to Chan Master Yi, demonstrating the Samantabhadra Mandala.

In the second year of Tianjia, the Great Scholar Shanhui often saw the Seven Buddhas in front and Vimalakirti behind while walking in the mountains. Only Sakyamuni often spoke with the Great Scholar.

In the fourth year of Tianjia, Emperor Wen set up an Unobstructed Assembly in the Taiji Hall and performed giving (dana).

身法復集僧行。方等陀羅尼法法華懺金光明懺。並別制愿辭。稱菩薩戒弟子皇帝。

六年。西竺王子月婆首那。來游廬山。譯勝天王般若經。

廢帝(伯宗文帝太子)

光大二年。思禪師入居南嶽。是歲為岳君受戒(詳見南嶽本紀)。

宣帝(頊始興王第二子)

大建元年四月。善慧大士示寂。七日縣令陳鐘耆來禮敬。傳香之次猶反掌受香。舉眾驚異。敕徐陵撰碑山中。

良渚曰。傳燈言。武帝請大士講金剛般若。執拍板唱四十九頌觀。竹庵云。多用三性義語。恐北方相宗人託大士名。或云只以拍板。揮案一下。志公云。大士講經竟。然大士入朝。志公已去世二十年。何從有此問答。樓穎編大士言行錄甚詳亦不載此事。

顗禪師于瓦官寺為儀同沈君理等講法華經。后常與眾講大智度論說次第禪門○思禪師居南嶽。九仙觀道士歐陽正則詭奏。師為帝蠱事(漢江充奏。戾太子為巫蠱事。蠱者惑也。謂巫者左道。或眾埋木人為咒詛事。今道土欲以巫蠱事陷師也)帝遣使召之。則見師自空中來。驚悟其神一無所問。以道士誣告罪當棄市。師請貸之令給事僧眾。乃敕有司。冶十四鐵券。識十四姓名其上。令隨師還山服役舂米(今俗呼搗米叔)久之愿以田充香積贖老身。因名留田莊于

【現代漢語翻譯】 現代漢語譯本：他恢復了僧人的行爲規範，弘揚方等陀羅尼法和法華懺、金光明懺，並特別制定了祈願文辭，自稱為菩薩戒弟子皇帝。 六年，西竺（印度）王子月婆首那（名稱）來到廬山遊歷，翻譯了《勝天王般若經》。 廢帝（伯宗，文帝太子） 光大二年，思禪師（慧思禪師）入住南嶽。這年為南嶽山神受戒（詳細情況參見《南嶽本紀》）。 宣帝（頊，始興王第二子） 大建元年四月，善慧大士（傅大士）圓寂。七日後，縣令陳鐘耆前來禮敬，傳遞香的時候，（大士）仍然反手接過香，在場的人都感到驚異。皇帝敕令徐陵在山中撰寫碑文。 良渚（地名）說，《傳燈錄》記載，武帝（梁武帝）請大士（傅大士）講解《金剛般若經》，（大士）手持拍板唱誦四十九首偈頌。觀（某人）竹庵（地名）說，（這些偈頌）多用三性（遍計所執性、依他起性、圓成實性）的義理，恐怕是北方相宗（唯識宗）的人假託大士（傅大士）的名義所作。也有人說（大士）只是用拍板敲擊了一下案幾。志公（寶誌禪師）說，大士（傅大士）講經完畢，然而大士（傅大士）入朝的時候，志公（寶誌禪師）已經去世二十年了，怎麼會有這樣的問答呢？樓穎編撰的《大士言行錄》非常詳細，也沒有記載這件事。 顗禪師（智顗禪師）在瓦官寺為儀同沈君理等人講解《法華經》，後來經常與大眾講解《大智度論》，講述次第禪門。思禪師（慧思禪師）居住在南嶽，九仙觀的道士歐陽正則誣告，說禪師（慧思禪師）對皇帝施行巫蠱之術（漢朝江充誣告戾太子施行巫蠱之術。蠱的意思是迷惑，指巫師用左道邪術，或者眾人埋木偶人進行詛咒。現在道士想用巫蠱之事陷害禪師）。皇帝派遣使者召見他，（使者）看見禪師（慧思禪師）從空中而來，驚悟到他的神異，什麼也沒問。道士誣告的罪名應當處死，禪師（慧思禪師）請求寬恕他，讓他給僧眾做雜役。於是皇帝命令有關部門，冶煉了十四個鐵券，在上面刻上十四個姓名，讓他們跟隨禪師（慧思禪師）回山服役舂米（現在俗稱搗米叔）。很久以後，（道士）願意用田地充當香積（寺院廚房）來贖回老身，因此將田莊命名為留田莊。

【English Translation】 English version: He restored the monastic rules, promoted the Fangdeng Dharani Dharma, the Lotus Sutra Repentance, and the Golden Light Sutra Repentance, and specially composed prayer texts, calling himself the Emperor, a disciple of the Bodhisattva precepts. In the sixth year, Prince Yueposhuna (name) from West India came to Mount Lu to travel and translated the 'Surpassing Heavenly King Prajna Sutra'. The Deposed Emperor (Bo Zong, Crown Prince of Emperor Wen) In the second year of Guangda, Chan Master Si (Chan Master Huisi) took up residence in Mount Nanyue. In this year, he administered the precepts to the Mountain God of Nanyue (see 'Annals of Nanyue' for details). Emperor Xuan (Xu, second son of the Prince of Shixing) In the fourth month of the first year of Dajian, Great Scholar Shanhui (Layman Fu) passed away. Seven days later, Magistrate Chen Zhongqi came to pay respects. When passing the incense, (the Great Scholar) still received the incense with his palm turned upwards, which amazed everyone present. The Emperor ordered Xu Ling to compose an inscription in the mountains. Liangzhu (place name) said, the 'Transmission of the Lamp' records that Emperor Wu (Emperor Wu of Liang) invited the Great Scholar (Layman Fu) to explain the 'Diamond Prajna Sutra', (the Great Scholar) held a clapper and chanted forty-nine verses. Guan (someone) of Zhu'an (place name) said that (these verses) mostly used the meaning of the three natures (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava), fearing that people of the Northern Dharma Characteristics School (Yogacara School) were falsely using the name of the Great Scholar (Layman Fu). Some also say that (the Great Scholar) simply tapped the table with the clapper. Chan Master Zhi (Chan Master Baozhi) said that the Great Scholar (Layman Fu) finished explaining the sutra, but when the Great Scholar (Layman Fu) entered the court, Chan Master Zhi (Chan Master Baozhi) had already passed away for twenty years, so how could there be such a question and answer? Lou Ying's compilation of 'Records of the Words and Deeds of the Great Scholar' is very detailed and does not record this matter either. Chan Master Yi (Chan Master Zhiyi) explained the 'Lotus Sutra' at Waguan Temple for Yitong Shen Junli and others, and later often explained the 'Great Perfection of Wisdom Treatise' to the public, explaining the sequential gates of Chan. Chan Master Si (Chan Master Huisi) resided in Mount Nanyue, and the Taoist Ouyang Zhengze of the Jiuxian Temple falsely accused him, saying that the Chan Master (Chan Master Huisi) was performing witchcraft on the Emperor (Jiang Chong of the Han Dynasty falsely accused the Crown Prince of performing witchcraft. Gu means bewilderment, referring to sorcerers using unorthodox and evil arts, or people burying wooden puppets to cast curses. Now the Taoist wants to use witchcraft to frame the Chan Master). The Emperor sent an envoy to summon him, (the envoy) saw the Chan Master (Chan Master Huisi) coming from the sky, and was amazed by his divinity, asking nothing. The Taoist's crime of false accusation should be punished by death, but the Chan Master (Chan Master Huisi) requested to pardon him and let him do miscellaneous work for the monks. Therefore, the Emperor ordered the relevant departments to forge fourteen iron certificates, inscribing fourteen names on them, and let them follow the Chan Master (Chan Master Huisi) back to the mountain to work and pound rice (now commonly called 'Uncle Rice Pounder'). After a long time, (the Taoist) was willing to use the fields as Xiangji (monastery kitchen) to redeem his old body, so he named the manor Liutian Manor.

是藏其鐵券勒石為記。名曰陳朝皇帝賜南嶽思大禪師降伏道士鐵券記(詳見南嶽本紀)。

四年。敕沙門慧暅(音亙)於樂遊園為七廟講大品般若。齊使崔武子來朝。上以沙門洪偃才德兩優。命為館伴。武子每與語輒大嘆服。朝議欲加偃冠。師絕食自誓。帝乃止。

五年。海東玄光沙門受法華安樂行義于南嶽禪師。歸國演教。為海東諸國傳教之始。

六年。周武帝罷佛道二教。沙門靖嵩靈侃(侃同)三百人皆相率歸南朝。帝令駙馬蔡凝宣敕曰。法師等善明治亂。歸寄有序。宜於都郭大寺安居。所司供給○沙門智周十一人。往西天求經。

七年。顗禪師入天臺佛隴。

九年二月。詔曰。顗禪師佛法雄杰時匠所宗。訓兼道俗國之望也。宜割始豐縣調(徒吊反賦也)以充眾費○淮淝之戰轉輸不繼。敕所在僧侶任其役。律師智文上書曰。君子為國必以禮義。主上誠知宇文廢滅之過(周武姓宇文氏)豈宜以勝上福田為胥下之事。非止敵人輕訾(音紫毀也)。亦恐國家受殃。帝大感悔。亟下寢之一時建議主役者。皆置重罰○六月二十二日。南嶽思大禪師唱佛坐逝。

十年。左僕射徐陵。以顗禪師創寺請于朝。賜號修禪(今大慈也)師為兄陳針述小止觀。咨受修習。初仙人張果相之曰。死在期

【現代漢語翻譯】 現代漢語譯本：於是將這件事記錄在鐵券上，並刻在石頭上作為紀念。這件事被稱為『陳朝皇帝賜南嶽思大禪師降伏道士鐵券記』（詳細情況參見《南嶽本紀》）。 四年，皇帝下令沙門慧暅(Huì Gèng)在樂遊園為七廟講解《大品般若經》。北齊的使者崔武子前來朝見。皇帝認為沙門洪偃(Hóng Yǎn)才華和德行都很優秀，就命他擔任招待使者。崔武子每次與他交談都非常歎服。朝廷商議要給洪偃加官，洪偃絕食以示決心拒絕。皇帝於是作罷。 五年，海東的玄光(Xuán Guāng)沙門在南嶽禪師處接受了《法華經安樂行義》。回國后開始傳播佛法，成為海東各國傳教的開端。 六年，北周武帝廢除佛、道二教。沙門靖嵩(Jìng Sōng)、靈侃(Líng Kǎn)等三百人一起歸順南朝。皇帝命令駙馬蔡凝(Cài Níng)宣讀詔書說：『法師們善於明辨治亂，歸順有秩序。應該在都城的大寺廟裡安居，由有關部門供給。』沙門智周(Zhì Zhōu)等十一人前往西天求取佛經。 七年，顗(Yǐ)禪師進入天臺山的佛隴。 九年二月，皇帝下詔說：『顗禪師的佛法雄偉傑出，是當代的宗師。他的教誨兼顧道俗兩界，是國家的希望。』應該劃出始豐縣的賦稅來充當寺廟的費用。淮淝之戰轉運物資不能接續，皇帝下令各地的僧侶承擔這項任務。律師智文(Zhì Wén)上書說：『君子治理國家一定要以禮義為先。陛下誠然知道宇文氏(Yǔwén shì)廢滅佛法的過錯（北周武帝姓宇文），怎麼能用供養福田的僧侶去做低下的事情呢？這不僅會被敵人輕視，恐怕國家也會遭受災殃。』皇帝非常感動和後悔，立刻下令停止這項措施。當時建議讓僧侶承擔徭役的人，都被處以重罰。六月二十二日，南嶽思大(Sī Dà)禪師唸誦佛號後坐化圓寂。 十年，左僕射徐陵(Xú Líng)因為顗禪師建立寺廟而向朝廷請求賜名。皇帝賜號為修禪寺（就是現在的大慈寺）。顗禪師為他的哥哥陳針(Chén Zhēn)講述《小止觀》，指導他學習和修行。當初仙人張果(Zhāng Guǒ)為他看相時說：『死期將至。』

【English Translation】 English version: Thereupon, this matter was recorded on an iron certificate and engraved on stone as a memorial. This was named 'The Iron Certificate Record of Emperor Chen Bestowing upon Great Master Si of Mount Nan for Subduing Taoists' (for details, see the Annals of Mount Nan). In the fourth year, the emperor ordered the Shramana Hui Geng (Hui Gèng) to lecture on the Large Perfection of Wisdom Sutra at the Seven Temples in Leyou Garden. Cui Wuzi, an envoy from Qi, came to the court. The emperor considered the Shramana Hong Yan (Hóng Yǎn) to be excellent in both talent and virtue, and appointed him as the reception envoy. Cui Wuzi greatly admired him every time they spoke. The court discussed granting Hong Yan an official title, but Hong Yan refused by fasting to show his determination. The emperor then desisted. In the fifth year, the Shramana Xuan Guang (Xuán Guāng) from Haidong received the Practices for Peaceful and Joyful Living chapter of the Lotus Sutra from the Chan Master of Mount Nan. After returning to his country, he began to propagate the Dharma, marking the beginning of missionary work in the various countries of Haidong. In the sixth year, Emperor Wu of Northern Zhou abolished Buddhism and Taoism. The Shramanas Jing Song (Jìng Sōng), Ling Kan (Líng Kǎn), and three hundred others together submitted to the Southern Dynasty. The emperor ordered the Imperial Son-in-Law Cai Ning (Cài Níng) to proclaim the imperial edict, saying: 'The Dharma masters are good at discerning order from chaos and have submitted in an orderly manner. They should reside in the large temples of the capital, and the relevant departments should provide for them.' The Shramana Zhi Zhou (Zhì Zhōu) and eleven others went to the Western Regions to seek scriptures. In the seventh year, Chan Master Yi (Yǐ) entered the Buddha Ridge of Mount Tiantai. In the second month of the ninth year, the emperor issued an edict saying: 'Chan Master Yi's Dharma is magnificent and outstanding, and he is revered as a master of the time. His teachings encompass both the monastic and lay communities, and he is the hope of the nation.' The taxes of Shifeng County should be allocated to cover the expenses of the temple. During the Battle of Huai and Fei, the transportation of supplies could not keep up, and the emperor ordered the monks in various places to undertake this task. The Vinaya Master Zhi Wen (Zhì Wén) submitted a memorial, saying: 'A virtuous ruler governs the country with propriety and righteousness. Your Majesty certainly knows the fault of the Yuwen clan (Yǔwén shì) in abolishing Buddhism (Emperor Wu of Northern Zhou's surname was Yuwen), how can you use monks who cultivate fields of merit to do menial tasks? This will not only be despised by the enemy, but I fear the country will also suffer calamity.' The emperor was very moved and remorseful, and immediately ordered the cessation of this measure. Those who had suggested that monks undertake corvée labor were severely punished. On the twenty-second day of the sixth month, Great Master Si (Sī Dà) of Mount Nan passed away peacefully while chanting the Buddha's name. In the tenth year, the Left Minister Xu Ling (Xú Líng) requested the court to grant a name to the temple founded by Chan Master Yi. The emperor bestowed the name Xiuchan Temple (which is now Daci Temple). Chan Master Yi explained the 'Concise Samatha-Vipassana' to his elder brother Chen Zhen (Chén Zhēn), guiding him in learning and practice. Initially, the immortal Zhang Guo (Zhāng Guǒ) had divined his fate, saying: 'Death is imminent.'

月。師及令行方等懺。針見天堂門牌曰。陳針之堂。果后見針驚問。君服何神藥。答曰。但修懺耳。果曰。若非道力安能超死。竟延十五年而終。

十二年。周宣帝復佛道二教。

十三年。詔國內初受戒者參律五夏。敕曇瑗律師(瑗音院)總知監檢。有司給其衣食。勿使經營致虧功績。不逾數載道器大成。乃以瑗為國僧正。

十四年。皇太子即位。設無遮大會於太極殿。捨身大赦。

後主(叔寶宣帝太子)

至德元年。敕慧暅為京邑大僧正○永陽王伯智出鎮東陽(文帝第八子)請顗禪師赴鎮開講。王與子湛及家人同稟菩薩戒法。

二年詔。虎丘智聚法師赴太極殿講金光明經。

三年。詔顗禪師入京居靈曜寺。四月赴太極殿講大智度論題般若經題。久之遷居光宅寺。帝幸寺聽講仁王經。躬禮三拜○朝議以僧尼類多無業。欲令策經不通者皆休道。顗禪師諫帝曰。調達日誦萬言未免淪墜。槃特唯憶一偈乃證四果(二事並見天臺本紀注)篤論為道豈關多誦。帝大說。即停搜簡。

四年正月。詔顗禪師赴崇正殿。為皇太子授菩薩戒。設千僧齋。

禎明元年。顗禪師于光宅寺講法華經。時章安預聽○都官尚書徐孝克性好惠施不免飢寒。後主敕以石頭津稅給之。孝克悉用設

【現代漢語翻譯】 現代漢語譯本：某月，某位法師帶領大家進行方等懺法。有人看到天堂的門牌上寫著『陳針之堂』。之後，果某人見到陳針，驚訝地問：『您服用了什麼神奇的藥物？』陳針回答說：『我只是修行懺法罷了。』果某人說：『如果不是因為修道的功力，怎麼能夠超越死亡呢？』最終，陳針延長了十五年的壽命而終。

十二年，周宣帝恢復了佛道二教。

十三年，皇帝下詔，國內初次受戒的僧人要學習五年戒律，並敕令曇瑗律師（瑗音院）總管監督。由官府供給他們的衣食，不要讓他們爲了生計而耽誤修行。沒過幾年，有才能的僧人就培養出來了，於是任命曇瑗為國僧正。

十四年，皇太子即位，在太極殿舉行無遮大會，捨身大赦。

後主（叔寶，宣帝太子）

至德元年，敕令慧暅為京邑大僧正。永陽王伯智（文帝第八子）出鎮東陽，請智顗禪師前往東陽開講。永陽王與兒子伯湛及家人一同受菩薩戒法。

二年，皇帝下詔，虎丘智聚法師前往太極殿講解《金光明經》。

三年，皇帝下詔，智顗禪師入京，居住在靈曜寺。四月，前往太極殿講解《大智度論》和《般若經》。之後，遷居到光宅寺。皇帝親自到寺廟聽講《仁王經》，並恭敬地行三拜禮。朝廷大臣認為僧尼大多沒有產業，想要命令那些不能通過策經考試的人還俗。智顗禪師勸諫皇帝說：『調達（Devadatta，佛陀的堂弟，以作惡多端著稱）每天誦讀萬言，最終還是墮落了。槃特（Cūḍapanthaka，佛陀的弟子，以愚笨著稱）只能記住一偈，卻證得了四果（Sotāpanna, Sakadāgāmin, Anāgāmin, Arahat）。』真正的修行在於實踐，而不在於誦讀多少。皇帝聽了很高興，於是停止了篩選僧尼的計劃。

四年正月，皇帝下詔，智顗禪師前往崇正殿，為皇太子授菩薩戒，並設千僧齋。

禎明元年，智顗禪師在光宅寺講解《法華經》。當時章安（灌頂大師，智顗的弟子）也在聽講。都官尚書徐孝克雖然喜歡施捨，卻仍然免不了飢寒。後主下令將石頭津的稅收給他，徐孝克全部用來設齋供僧。

【English Translation】 English version: In a certain month, the master led the assembly in performing the Fangdeng Repentance (方等懺法). Someone saw a plaque at the gate of heaven that read 'Chen Zhen's Hall' (陳針之堂). Later, Guo met Chen Zhen and asked in surprise, 'What miraculous medicine have you taken?' Chen Zhen replied, 'I only practice repentance.' Guo said, 'If it were not for the power of the Dao, how could you have transcended death?' In the end, Chen Zhen extended his life by fifteen years before passing away.

In the twelfth year, Emperor Xuan of Zhou (周宣帝) restored both Buddhism and Taoism.

In the thirteenth year, the emperor decreed that monks within the country who had newly received ordination should study the Vinaya (戒律) for five summers, and he ordered Vinaya Master Tan Yuan (曇瑗律師, Yuan 音院) to oversee and supervise. The government provided them with food and clothing, so that they would not be distracted by making a living and thus impair their merit. Within a few years, capable monks were cultivated, and Yuan was appointed as the National Sangha Chief (國僧正).

In the fourteenth year, the Crown Prince ascended the throne and held an Unobstructed Assembly (無遮大會) at the Taiji Hall (太極殿), offering his body in a great amnesty.

The Latter Ruler (後主) (Shu Bao 叔寶, Emperor Xuan's Crown Prince)

In the first year of the Zhi De era, he ordered Hui Heng (慧暅) to be the Great Sangha Chief of the capital. Prince Yongyang Bo Zhi (永陽王伯智, the eighth son of Emperor Wen) was stationed in Dongyang (東陽) and invited Chan Master Zhiyi (顗禪師) to Dongyang to give lectures. The prince, his son Bo Zhan (伯湛), and their family members all received the Bodhisattva precepts (菩薩戒法).

In the second year, the emperor decreed that Dharma Master Ziju of Tiger Hill (虎丘智聚法師) should go to the Taiji Hall to lecture on the Golden Light Sutra (金光明經).

In the third year, the emperor decreed that Chan Master Zhiyi should enter the capital and reside at Lingyao Temple (靈曜寺). In the fourth month, he went to the Taiji Hall to lecture on the Great Perfection of Wisdom Treatise (大智度論) and the Prajna Sutra (般若經). Later, he moved to Guangzhai Temple (光宅寺). The emperor personally went to the temple to listen to the lecture on the Humane King Sutra (仁王經) and respectfully bowed three times. The court officials believed that most monks and nuns had no property and wanted to order those who could not pass the Sutra Examination (策經) to return to lay life. Chan Master Zhiyi advised the emperor, saying, 'Devadatta (調達, Buddha's cousin, known for his evil deeds) recited ten thousand words every day but still fell into hell. Cūdapanthaka (槃特, Buddha's disciple, known for his slowness) only remembered one verse but attained the Four Fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arahat).' True practice lies in action, not in how much one recites. The emperor was very pleased and stopped the plan to screen the monks and nuns.

In the first month of the fourth year, the emperor decreed that Chan Master Zhiyi should go to Chongzheng Hall (崇正殿) to bestow the Bodhisattva precepts on the Crown Prince and hold a Thousand Monk Feast (千僧齋).

In the first year of the Zhenming era, Chan Master Zhiyi lectured on the Lotus Sutra (法華經) at Guangzhai Temple. At that time, Zhang'an (章安, Master Guanding, Zhiyi's disciple) was also listening. Xu Xiaoke (徐孝克), the Minister of the Department of Public Works, although fond of giving, could not avoid hunger and cold. The Latter Ruler ordered that the tax revenue from the Stone Ferry (石頭津) be given to him, and Xu Xiaoke used it all to hold feasts for the monks.

齋寫經。初居錢塘。與諸僧討論釋典。遂通三論。旦講法華經。晚講禮傳。受業者常數百人。蔬食長齋持菩薩戒。陳亡入長安。時疾疫。隋文帝聞其名行。召講金剛般若。上下敬贊。臨終正坐唸佛○姚察讀藏經畢。日西向坐正念云。一切空寂。陳亡入隋終於東都。其身柔軟顏色如生遺命松板薄棺為葬。

佛祖統紀卷第三十七(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十八

宋景定四明東湖沙門志磐撰

法運通塞志第十七之五

自周秦至於六朝。世以為得正統。若北魏齊周。雖非相承。而世居中原盛行典禮。謂之北朝者。不鄙夷之如晉五胡也。隋氏雖受周禪。而實能統一區宇繼陳正朔。此敘史者之微旨也。矧北史之於二教。盈虛訊息所繫良多。故茲並陳用為照映。

北魏(都雲中)

太祖(拓拔圭)

皇始二年詔趙郡法果為沙門統。帝生知信佛。初平中山所經郡國。見沙門皆致敬。禁軍旅毋得有犯。

天興元年。詔于京城建五級浮圖須彌殿耆阇山禪房講堂。悉務壯麗。

明元(嗣太祖子)

永興元年。詔封法果為輔國宜城子(僧受俗官之始)神瑞元年。加封法果為忠信侯。

二年。老君降於嵩山授道士

【現代漢語翻譯】 現代漢語譯本： 齋寫經（人名）。最初居住在錢塘（地名）。與眾僧人討論佛經，於是精通三論（佛教宗派名）。早上講解《法華經》（佛教經典名），晚上講解《禮傳》（儒家經典名）。接受他教導的學生常常有數百人。他吃素食，長期持齋，遵守菩薩戒（佛教戒律）。陳朝滅亡後進入長安（地名）。當時流行疾病。隋文帝（皇帝名）聽說他的名聲和德行，召他講解《金剛般若》（佛教經典名）。皇帝和臣下都敬佩讚揚他。臨終時端正坐姿唸佛。姚察（人名）讀完藏經（佛教經典總稱）后，面向西方端正坐姿唸誦說：『一切都是空寂的』。陳朝滅亡後進入隋朝，最終在東都（地名）去世。他的身體柔軟，臉色如生，遺囑用松木板做薄棺材安葬。

《佛祖統紀》卷第三十七（完） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第三十八

宋朝景定年間四明東湖沙門志磐（人名）撰寫

法運通塞志第十七之五

從周朝、秦朝到六朝（歷史時期） ，世人認為他們是正統。如果像北魏、北齊、北周，雖然不是互相繼承，但是世代居住在中原，盛行典章禮儀，稱他們為北朝的人，不鄙視他們，不像對待晉朝和五胡（歷史時期）那樣。隋朝雖然是接受北周的禪讓，但實際上能夠統一全國，繼承陳朝的正朔。這是敘述歷史的人的微妙用意。何況北朝的歷史對於佛教和道教，興盛和衰落的訊息關係很大。所以在這裡一併陳述，用來互相映照。

北魏（首都雲中（地名））

太祖（拓拔圭（人名））

皇始二年，皇帝下詔任命趙郡（地名）的法果（人名）為沙門統（僧官名）。皇帝天生就知道信奉佛教。當初平定中山（地名）時，所經過的郡國，見到僧人都表示尊敬，禁止軍隊不得侵犯他們。

天興元年，皇帝下詔在京城建造五級浮圖（佛塔），須彌殿（佛教建築），耆阇山禪房（佛教建築），講堂。全部務求壯麗。

明元（繼承太祖的兒子）

永興元年，皇帝下詔封法果為輔國宜城子（僧人接受世俗官職的開始）。神瑞元年，加封法果為忠信侯。

二年，老君（道教神仙名）降臨在嵩山（地名）授予道士（道教人士）神符。

【English Translation】 English version: 'Zhai Xie Jing' (person's name). He initially resided in 'Qiantang' (place name). He discussed Buddhist scriptures with various monks, thereby mastering the 'Three Treatises' (name of a Buddhist school). In the morning, he lectured on the 'Lotus Sutra' (name of a Buddhist scripture), and in the evening, he lectured on the 'Book of Rites' (name of a Confucian classic). His students often numbered in the hundreds. He was a vegetarian, maintained a long-term fast, and observed the 'Bodhisattva Precepts' (Buddhist precepts). After the fall of the Chen dynasty, he entered 'Chang'an' (place name). At that time, there was a widespread epidemic. Emperor 'Wen of Sui' (emperor's name) heard of his reputation and virtue, and summoned him to lecture on the 'Diamond Sutra' (name of a Buddhist scripture). The emperor and his ministers admired and praised him. At the time of his death, he sat upright, reciting the Buddha's name. 'Yao Cha' (person's name), after reading the entire 'Tripitaka' (general term for Buddhist scriptures), faced west, sat upright, and recited: 'Everything is empty and still'. After the fall of the Chen dynasty, he entered the Sui dynasty and eventually died in 'Dongdu' (place name). His body was soft, his complexion was lifelike, and he left instructions to be buried in a thin coffin made of pine planks.

'A Comprehensive Record of Buddhas and Patriarchs', Volume 37 (End) 'Taisho Tripitaka', Volume 49, No. 2035, 'A Comprehensive Record of Buddhas and Patriarchs'

'A Comprehensive Record of Buddhas and Patriarchs', Volume 38

Compiled by 'Zhipan' (person's name), a 'Shramana' (Buddhist monk) of 'Donghu' (place name) in 'Siming' (place name) during the 'Jingding' era of the Song Dynasty

Annals of the Fluctuations of the Dharma, Seventeenth of Five

From the Zhou and Qin dynasties to the Six Dynasties (historical periods), the world considered them to be the legitimate rulers. If, like the Northern Wei, Northern Qi, and Northern Zhou, although they did not succeed each other, they resided in the Central Plains for generations and promoted rituals and ceremonies, those who called them the Northern Dynasties did not despise them, unlike how they treated the Jin Dynasty and the Five Barbarians (historical periods). Although the Sui Dynasty accepted the abdication of the Northern Zhou, it was actually able to unify the country and inherit the Chen Dynasty's calendar. This is the subtle intention of those who narrate history. Moreover, the history of the Northern Dynasties is greatly related to the rise and fall of Buddhism and Taoism. Therefore, they are presented together here to illuminate each other.

Northern Wei (Capital: 'Yunzhong' (place name))

Emperor 'Taizu' (Tuoba Gui (person's name))

In the second year of 'Huangshi', the emperor issued an edict appointing 'Faguo' (person's name) of 'Zhaojun' (place name) as the 'Shramana Chief' (name of a monastic official). The emperor was born knowing and believing in Buddhism. When he initially pacified 'Zhongshan' (place name), in the counties and states he passed through, he showed respect to the monks and forbade the army from violating them.

In the first year of 'Tianxing', the emperor issued an edict to build a five-story pagoda, 'Mount Sumeru Hall' (Buddhist architecture), 'Grdhrakuta Mountain Meditation Hall' (Buddhist architecture), and lecture halls in the capital city. All were to be magnificent.

Emperor 'Mingyuan' (son who succeeded Emperor Taizu)

In the first year of 'Yongxing', the emperor issued an edict to enfeoff 'Faguo' as the 'Duke of Yicheng, Supporter of the State' (the beginning of monks receiving secular official positions). In the first year of 'Shenrui', he was further enfeoffed as the 'Marquis of Loyalty and Trust'.

In the second year, 'Laojun' (name of a Taoist deity) descended on 'Mount Song' (place name) and bestowed talismans on Taoists (Taoist practitioners).

寇謙之經戒。謂曰。自張道陵去世地上曠職今授汝天師之任。清整道教開化郡生。除削三張租米稅錢之弊男女合氣之術(三張者。張陵令病人輸米悔過。其後張修張角效之。世號五斗米道)后二年。老君遣玄孫上師真人李普文。授太平素經圖箓百六十卷。輔佐北方太平真君(謂太武也)。

泰常元年。加封法果為安城公。壽八十餘卒。帝三臨其喪謚靈公(賜謚之始)。

太武(燾明元子)

始光元年。敕天下寺改名招提(此翻十方常住)四月八日。輿諸寺像行於廣衢。帝御門樓臨觀散華致禮(僧史略云。西天王臣恨不睹佛。于降生日輿像入城行道。通夜供養。謂之行像。國國皆然)○嵩岳道士寇謙之。奉老君所授書以獻。朝廷未之。信獨司徒崔浩上書贊其事。帝忻然納之。遣使建玄都壇。起靜輪天宮。敕謙之及門弟子。位在諸王公上不稱臣。擇大家子弟百二十人為道士。

二年。帝誕節詔于佛寺建祝壽道場(聖節道場之始)神䴥元年(䴥音加牡鹿)帝誕節詔天下佛寺並建道場。

延和元年初涼土沙門玄高妙善禪觀。上遣使迎入平城。甚加敬重。命太子晃師事之。

太延五年。太子晃被讒。求哀于沙門玄高。為作金光明懺。帝夢先祖讓之。不當以讒疑太子。帝以語崔浩。浩曰。太

【現代漢語翻譯】 現代漢語譯本：寇謙之的經戒中說：『自從張道陵去世后，地上天師的職位空缺，現在授予你天師的職位，讓你整頓道教，開化百姓，去除三張（三張者：張陵讓病人交米以示悔過，後來張修、張角效仿他，世人稱之為五斗米道）徵收租米稅錢的弊端，以及男女合氣的方術。』 兩年後，老君派遣玄孫上師真人李普文，授予《太平素經圖箓》一百六十卷，輔佐北方太平真君（指太武帝）。

泰常元年，加封法果為安城公，享年八十餘歲去世。太武帝三次親臨他的喪禮，謚號為靈公（這是賜謚號的開始）。

太武帝（燾，明元帝的兒子）

始光元年，下令天下寺廟改名為招提（意為十方常住）。四月八日，用車輛載著各寺廟的佛像在寬闊的道路上巡行。太武帝在城門樓上觀看，散花致禮（《僧史略》記載：西天王臣遺憾不能親眼見到佛，所以在佛誕日用車輛載著佛像入城巡行，通宵供養，稱為行像，各國都是如此）。嵩山道士寇謙之，獻上老君所授予的書籍。朝廷沒有立刻相信，只有司徒崔浩上書讚揚這件事。太武帝高興地採納了他的建議，派遣使者建造玄都壇，興建靜輪天宮，命令寇謙之和他的門徒，地位在諸王公之上，不必稱臣。挑選大家族的子弟一百二十人作為道士。

二年，太武帝誕辰，下詔在佛寺建造祝壽道場（這是聖節道場的開始）。神䴥元年（䴥音jiā，牡鹿），太武帝誕辰，下詔天下佛寺都建造道場。

延和元年，初涼地區的沙門玄高擅長禪觀。太武帝派遣使者迎接他到平城，非常敬重他，命令太子拓跋晃拜他為師。

太延五年，太子拓跋晃被人讒言陷害，向沙門玄高求助，玄高為他做了《金光明懺》。太武帝夢見先祖責備他，不應該因為讒言懷疑太子。太武帝把這件事告訴了崔浩，崔浩說：『太

【English Translation】 English version: Kou Qianzhi's precepts stated: 'Since Zhang Daoling's death, the position of Celestial Master has been vacant on earth. Now I bestow upon you the office of Celestial Master, to rectify Taoism, enlighten the people, eliminate the malpractices of the Three Zhangs (The Three Zhangs: Zhang Ling made the sick offer rice to show repentance, later Zhang Xiu and Zhang Jiao imitated him, and the world called it the Way of the Five Pecks of Rice) in collecting rice taxes, and the techniques of the union of male and female energies.' Two years later, Laojun sent his great-grandson, the Superior Master Real Person Li Puwen, to bestow the 'Taiping Sujing Tulu' in one hundred and sixty volumes, to assist the True Lord of Great Peace in the North (referring to Emperor Taiwu).

In the first year of Taichang, Fa Guo was additionally enfeoffed as the Duke of Ancheng. He died at the age of eighty. Emperor Taiwu personally attended his funeral three times, and he was posthumously named Duke Ling (the beginning of granting posthumous titles).

Emperor Taiwu (Tao, son of Emperor Mingyuan)

In the first year of Shiguang, an edict was issued to rename all temples in the realm as Zhaoti (meaning the permanent dwelling of the ten directions). On the eighth day of the fourth month, Buddhist images from various temples were paraded on broad avenues. Emperor Taiwu watched from the gate tower, scattering flowers and paying respects (The 'Monk History Abridged' records: Western kings and ministers regretted not seeing the Buddha, so on the Buddha's birthday, images were carried into the city in vehicles for parades, with offerings made throughout the night, called 'Image Parades,' which is the custom in every country). The Taoist Kou Qianzhi of Mount Song presented books bestowed by Lao-Tzu. The court did not immediately believe him, but only the Minister of Works Cui Hao submitted a memorial praising the matter. Emperor Taiwu happily accepted his suggestion, dispatched envoys to build the Xuandu Altar, construct the Jinglun Heavenly Palace, and ordered Kou Qianzhi and his disciples to be ranked above all princes and dukes, without having to address the emperor as their subject. One hundred and twenty children from prominent families were selected to become Taoists.

In the second year, on Emperor Taiwu's birthday, an edict was issued to build longevity-celebrating Daochang (Taoist ritual sites) in Buddhist temples (the beginning of imperial birthday Daochang). In the first year of Shenjia (䴥 pronounced jiā, male deer), on Emperor Taiwu's birthday, an edict was issued for all Buddhist temples in the realm to build Daochang.

In the first year of Yanhe, the Shramana Xuan Gao from the Chu Liang region was skilled in Chan meditation. The Emperor sent envoys to welcome him to Pingcheng, and greatly respected him, ordering the Crown Prince Tuoba Huang to study under him.

In the fifth year of Taiyan, Crown Prince Tuoba Huang was slandered. He sought help from the Shramana Xuan Gao, who performed the 'Golden Light Repentance' for him. Emperor Taiwu dreamed of his ancestors rebuking him, saying that he should not suspect the Crown Prince based on slander. Emperor Taiwu told this to Cui Hao, who said: 'Tai

子結玄高以術致先帝恐陛下耳。帝怒收玄高慧崇縊殺之。高弟子玄暢在雲中。聞師遇害。馳至泣曰。和上神力當爲我起。高開眸曰。大法盛衰在於跡耳。但惜汝等行當如我。唯玄暢得南渡。汝等死後法當更興。法進號呼曰。聖人去矣。我何為生。即見高於空中。進問。和上與崇公當生何所。高曰。我往惡處度生以順本願。崇公已歸安養。

大平真君元年。寇謙之於嵩山立壇。為帝祈福。老君復降。授帝以太平真君之號。謙之以奏。遂改元大赦。

述曰。子不語怪神。言誠可以為教世之法也。夫老子聖人也。或在天為君主。或分形下教。隨時闡化。則有之矣。而寇謙之乃言。于某處某處老君下降。授帝以太平真君之號。囑以輔佐太平之說。托崔浩以其書獻。誑惑當世之君。何其怪哉。厥後崔浩以釋教虛誕之說。勸于上遽起滅僧之禍。此其法運之一厄也。既而崔浩族誅太武被弒。不令而終。君臣俱遭冥罰。寧不遺恨于謙之乎。

太平真君七年。帝與崔浩皆信重寇謙之。浩每言于帝曰。佛法虛誕宜悉除之。及帝討蓋吳(蓋音合)至長安入佛寺。沙門飲從官酒。見其室有兵器。以白帝。乃命有司案誅沙門。閱其財產大得釀具及守牧富人所寄藏物。浩因說帝悉誅天下沙門。詔征鎮諸軍有浮圖形像胡經皆悉焚燬

【現代漢語翻譯】 現代漢語譯本： 子結玄高用方術來迷惑先帝，恐怕也會迷惑陛下。皇帝大怒，將玄高和慧崇抓起來縊殺了。玄高的弟子玄暢在雲中，聽到師傅遇害的訊息，飛奔趕來哭泣說：『和上（指玄高，佛教用語，意為親教師）的神力應當為我復活。』玄高睜開眼睛說：『大法的盛衰在於表象罷了，只可惜你們的修行應當像我一樣。』只有玄暢得以南渡。『你們死後佛法應當更加興盛。』法進號啕大哭說：『聖人離去了，我活著還有什麼意義？』隨即看見玄高在空中顯現。法進問道：『和上和崇公應當往生何處？』玄高說：『我前往惡處度化眾生，以順應我原本的誓願。崇公已經迴歸安養（指西方極樂世界）。』

太平真君元年，寇謙之在嵩山設立祭壇，為皇帝祈福。老君再次降臨，授予皇帝太平真君的稱號。寇謙之將此事上奏，於是皇帝改年號並大赦天下。

史官評論說：『孔子不談論怪異神靈之事，他的言論確實可以作為教化世人的法則。老子是聖人，或許在天上作為君主，或許分化形體下凡教化，隨時隨地闡揚教化，這是有可能的。』而寇謙之卻說，在某處某處老君降臨，授予皇帝太平真君的稱號，囑咐他輔佐太平的說法，又托崔浩將他的奏章獻上，迷惑當時的君主，這多麼荒謬啊！後來崔浩用佛教虛妄荒誕的說法，勸說皇帝立即發起滅僧的災禍。這是佛法命運的一個劫難。不久之後崔浩被滅族，太武帝也被弒殺，不得善終。君臣都遭受了冥冥之中的懲罰，難道不應該對寇謙之感到遺憾嗎？

太平真君七年，皇帝和崔浩都非常信任和器重寇謙之。崔浩經常對皇帝說：『佛法虛妄荒誕，應該全部廢除。』等到皇帝討伐蓋吳（蓋音合）到達長安，進入佛寺。沙門（指僧人）給隨從官員喝酒，（有人）看見他們的房間里有兵器，就報告給皇帝。於是皇帝命令有關部門查辦並誅殺了沙門，清點他們的財產，發現了大量的釀酒器具以及守牧富人所寄存的財物。崔浩因此勸說皇帝誅殺天下所有的沙門。皇帝下詔命令各地的軍隊，凡是有佛像和胡人的經書，全部焚燬。

【English Translation】 English version: Zi Jie Xuangao used his arts to deceive the late emperor, fearing he would deceive Your Majesty as well. The emperor was enraged and had Xuangao and Huichong arrested and hanged. Xuangao's disciple, Xuanchang, was in Yunzhong. Upon hearing of his master's misfortune, he rushed to the scene, weeping, 'The master's (referring to Xuangao, a Buddhist term for a close teacher) divine power should revive him for me.' Xuangao opened his eyes and said, 'The rise and fall of the Great Dharma are but appearances. It is only a pity that your practice should be like mine.' Only Xuanchang was able to cross south. 'After you die, the Dharma will flourish even more.' Fajin cried out, 'The sage has departed, what is the meaning of my life?' Immediately, he saw Xuangao appear in the sky. Fajin asked, 'Where will the master and Chonggong be reborn?' Xuangao said, 'I go to evil realms to liberate beings, in accordance with my original vow. Chonggong has already returned to the Land of Bliss (referring to the Western Pure Land).'

In the first year of the Taiping Zhenjun era, Kou Qianzhi established an altar on Mount Song to pray for blessings for the emperor. Laozi descended again, bestowing upon the emperor the title of Taiping Zhenjun (Perfect Lord of Great Peace). Kou Qianzhi reported this to the emperor, who then changed the era name and granted a general amnesty.

The historian commented: 'Confucius did not speak of strange or supernatural matters; his words can indeed serve as a law for teaching the world. Laozi is a sage; perhaps he is a ruler in heaven, or perhaps he manifests forms to descend and teach, expounding and transforming at any time. This is possible.' Yet Kou Qianzhi said that Laozi descended at such and such a place, bestowing upon the emperor the title of Taiping Zhenjun, instructing him on the ways to assist in achieving great peace, and entrusted Cui Hao to present his memorial, deceiving the ruler of the time. How absurd! Later, Cui Hao used the false and absurd teachings of Buddhism to persuade the emperor to immediately initiate the disaster of suppressing monks. This was a calamity in the fate of the Dharma. Soon after, Cui Hao's clan was exterminated, and Emperor Taiwu was assassinated, meeting an untimely end. Both ruler and minister suffered unseen retribution. Should one not feel regret for Kou Qianzhi?

In the seventh year of the Taiping Zhenjun era, the emperor and Cui Hao both trusted and valued Kou Qianzhi greatly. Cui Hao often said to the emperor, 'The Buddhist Dharma is false and absurd; it should all be abolished.' When the emperor campaigned against Gai Wu (Gai pronounced He) and arrived at Chang'an, he entered a Buddhist temple. The shamen (referring to monks) offered wine to the accompanying officials, and (someone) saw weapons in their rooms, which they reported to the emperor. Thereupon, the emperor ordered the relevant departments to investigate and execute the shamen, and upon inventorying their property, they discovered a large number of brewing utensils and items deposited by wealthy people who were guarding and pasturing. Cui Hao therefore persuaded the emperor to execute all the shamen in the land. The emperor issued an edict ordering the armies in all regions to burn all Buddhist images and foreign scriptures.

。沙門無少長悉坑之。太子屢諫不聽。乃密令緩宣詔書。使遠近豫聞得自為計。沙門多亡匿。收藏經像。唯塔廟無復孑遺(孑吉列反。單也。孟子靡有孑遺)。

八年。天大雷電殿室震傾。帝所居被壓幾致於死。

十一年。白足沙門曇始(足白于面時號白足)于元會之日杖錫宮門。帝命趣斬之(趣音促)無所傷。大怒自以佩刀擊之不死。又令捕投虎檻。虎皆怖伏。帝大驚召登殿拜謝。忽身感厲疾(厲癘同癩疾也)痛不可忍。群臣皆言。崔浩毀佛所致。帝懼甚。時崔浩刻所撰國史于石。以彰直筆。帝惡其暴揚國惡。乃令載浩露車。使十人椎。于車上溺其口(溺乃吊反小便)腰斬之。誅及五族僚屬百二十人。即下詔復佛法。初浩除釋氏。行路見棄像必停車溺之。及族誅尸無收者。人競溺浩尸。至糜潰乃止。

正平二年。常侍宗愛弒帝于永安宮。

文成(浚太武孫)

興安元年。詔曰。夫為帝王者。必祗奉明靈顯彰仁道。其能惠著生民濟益群品。雖在往古猶序風烈。況釋迦如來功濟大千惠流塵境。尋生死者嘆其達觀。覽文義者貴其妙門。助王政之禁律。益仁智之善性。排撥群邪開演正覺。故前代已來莫不崇尚。亦我國家常所尊事。世祖太武德澤遐被。沙門道士往往成林。而寺舍之中致有兇黨

【現代漢語翻譯】 現代漢語譯本：沙門無論年長年少都被活埋。太子多次勸諫，皇帝都不聽。於是太子秘密下令放緩宣讀詔書的速度，使遠近的人們事先聽到訊息，以便自行打算。沙門大多逃亡藏匿，收藏經書佛像。只有塔廟沒有留下任何東西（孑，音jié，單獨的意思。《孟子》中說沒有留下任何東西）。 八年，天空出現巨大的雷電，殿堂房屋震動傾塌。皇帝所居住的地方被壓，幾乎喪命。 十一年，白足沙門曇始（因為腳比臉白，當時號稱白足）在元會那天拄著錫杖來到宮門。皇帝命令快速斬殺他（趣，音cù），卻沒有任何損傷。皇帝大怒，親自用佩刀砍他，也沒有殺死。又命令抓捕他投入虎檻，老虎都害怕地趴伏在地。皇帝大驚，召見曇始登上殿堂，向他拜謝。忽然身上感到嚴重的癘疾（癘，同癩，麻風病），疼痛難忍。群臣都說，這是崔浩毀佛造成的。皇帝非常害怕。當時崔浩把所撰寫的國史刻在石頭上，用來彰顯直筆。皇帝厭惡他暴露宣揚國家的醜惡，於是命令用囚車拉著崔浩，讓十個人用木棒捶打他，在車上往他嘴裡撒尿（溺，音nì，小便），然後腰斬了他。誅殺牽連到五族和僚屬一百二十人。隨即下詔恢復佛法。當初崔浩廢除佛教，在路上見到被丟棄的佛像必定停車往上面撒尿。等到被滅族處死後，屍體沒有人收斂，人們爭相往崔浩的屍體上撒尿，直到屍體腐爛才停止。 正平二年，常侍宗愛在永安宮弒殺了皇帝。 文成（浚，太武帝的孫子） 興安元年，皇帝下詔說：『凡是作為帝王的，必定恭敬供奉神明，彰顯仁義之道。那些能夠施恩于百姓，救濟眾生的，即使在過去古代，仍然要稱頌他們的功績。更何況釋迦如來功德利益遍及大千世界，恩惠流佈到世間。尋求生死解脫的人讚嘆他的通達，研究文章義理的人看重他的精妙法門。他輔助王政的禁令法規，增益仁愛智慧的善良本性，排除撥除各種邪惡，開演宣揚真正的覺悟。所以前代以來沒有不崇尚佛法的，也是我國一直以來所尊崇的事情。世祖太武皇帝的恩德澤被深遠，沙門道士到處都是，然而寺廟之中竟然有兇惡的黨徒。』

【English Translation】 English version: Monks, regardless of age, were all buried alive. The crown prince repeatedly advised against this, but the emperor would not listen. So the prince secretly ordered the imperial edict to be proclaimed slowly, so that people near and far could hear about it in advance and make their own plans. Most of the monks fled and hid, collecting scriptures and images. Only the pagodas and temples were completely destroyed (孑 means single or alone. Mencius said nothing was left). In the eighth year, there was a great thunderstorm, and the palace buildings shook and collapsed. The emperor's residence was crushed, and he nearly died. In the eleventh year, the white-footed Shramana Tan Shi (his feet were whiter than his face, so he was called White Foot at the time) came to the palace gate with his staff on the day of the Yuanhui festival. The emperor ordered him to be quickly beheaded (趣 pronounced cù), but he was not harmed. The emperor was furious and struck him with his own sword, but he did not die. He then ordered him to be captured and thrown into a tiger pit, but the tigers all prostrated in fear. The emperor was greatly surprised and summoned him to the palace hall to thank him. Suddenly, he felt a severe leprosy (厲 and 癘 are the same, meaning leprosy), and the pain was unbearable. The ministers all said that this was caused by Cui Hao's destruction of Buddhism. The emperor was very afraid. At that time, Cui Hao had his national history carved in stone to show his honest writing. The emperor hated him for exposing and publicizing the country's evils, so he ordered Cui Hao to be carried in an open cart, and had ten people beat him with clubs, urinating in his mouth (溺 pronounced nì, meaning to urinate) on the cart, and then cut him in half at the waist. The executions extended to his five clans and one hundred and twenty officials. Immediately, an edict was issued to restore Buddhism. Initially, when Cui Hao abolished Buddhism, he would stop his carriage and urinate on any abandoned Buddha images he saw on the road. When his clan was exterminated and his corpse was left unburied, people competed to urinate on Cui Hao's corpse until it rotted away. In the second year of Zhengping, the attendant Zong Ai assassinated the emperor in Yong'an Palace. Emperor Wencheng (Jun, grandson of Emperor Taiwu) In the first year of Xing'an, the emperor issued an edict saying: 'Those who are emperors must respectfully worship the enlightened spirits and manifest the way of benevolence. Those who can bestow grace on the people and benefit all beings, even in ancient times, should still be praised for their merits. Moreover, Shakyamuni Tathagata's merits and benefits extend throughout the universe, and his grace flows to the world. Those who seek liberation from birth and death admire his understanding, and those who study literature and meaning value his wonderful teachings. He assists the prohibitions and regulations of the king's government, increases the good nature of benevolence and wisdom, eliminates and removes various evils, and opens and proclaims true enlightenment. Therefore, since previous generations, none have failed to respect Buddhism, and it is also what our country has always revered. Emperor Taiwu's virtue and grace were far-reaching, and Shramanas and Taoists were everywhere, but there were actually evil factions in the temples.'

。先朝案治戮其有罪而已。所司失旨一切禁斷(切音竊漢書如刀一切)朕承鴻緒志隆聖道。其令天下郡縣各建浮圖一區。欲為沙門者聽。初罽賓沙門師賢五人來京。值罷佛法。假醫術以守道。復教之曰。帝親為五人下發。以師賢為沙門統。

和平元年。詔沙門統曇曜為昭玄沙門都統。待以師禮(隋百官志。昭玄寺掌佛教。署大統一人統一人都維那三人。置功曹主簿官。以管諸郡沙門)。

六年。疏勒國遣使進佛袈裟。長二丈。帝命焚試之。以示靈異終日不然。

獻文(弘。文成長子)

興皇元年敕於五級太寺。為太祖已下五帝鑄釋迦佛五軀。各長丈六。用赤金二十五萬斤。

三年。昭玄都統曇曜言。平齊戶及民間。能歲輸粟入僧曹號僧祇粟。遇兇年則出賑饑民。又諸民犯重罪者為佛圖戶。供諸寺掃灑。帝許之。於是僧祇粟遍天下(平齊戶。注家未嘗言。或云平民齊民之義。僧祇此云大眾。佛圖亦佛陀。此云覺者。言戶者佛寺之民戶也)。五年。帝雅好佛學。每引朝士沙門共談玄理。有遺世之心。是年昭傳位太子。徙居崇光宮稱上皇。建鹿野寺。與禪僧數百習學禪定。

孝文(宏獻文子改姓元氏。遷都洛陽)

延興二年。詔西天三藏吉迦夜譯雜寶藏經等五部。劉孝標筆受○

【現代漢語翻譯】 現代漢語譯本：先朝處理案件，只是誅殺那些有罪的人。主管官員錯誤理解旨意，一切加以禁止（切音竊，漢書說如同用刀切割一樣一切禁止）。我繼承先人的偉業，立志弘揚聖人之道。因此下令天下各郡縣都建造一座佛寺。想要做和尚的人，聽憑他們。當初，罽賓（Kashmir）的和尚師賢（Shixian）等五人來到京城，正趕上廢除佛法，他們假借醫術來守護道業。後來皇帝又下令說，皇帝親自為這五人剃度，任命師賢為沙門統（僧官名，管理僧眾的官員）。 和平元年，皇帝下詔，任命沙門統曇曜（Tan Yao）為昭玄沙門都統（高級僧官名）。以對待老師的禮節來對待他（《隋百官志》記載，昭玄寺掌管佛教事務，設定大統一人，統一人，都維那三人，設定功曹主簿等官員，用來管理各郡的僧人）。 和平六年，疏勒國（Kashgar）派遣使者進獻佛袈裟，長二丈。皇帝下令焚燒來測試它，以此顯示它的靈異，但燒了一整天也沒有燒著。 獻文（弘，文成帝的長子） 興皇元年，皇帝下令在五級大寺，為太祖（Tai Zu）以下的五位皇帝鑄造釋迦牟尼佛（Sakyamuni Buddha）像五尊，每尊高一丈六尺，用赤金二十五萬斤。 興皇三年，昭玄都統曇曜（Tan Yao）上奏說，將平齊戶（可能是指平民或齊民）以及民間百姓，每年交納的糧食進入僧曹（管理僧眾事務的機構），稱為僧祇粟（供養僧眾的糧食）。遇到災荒之年，就拿出來賑濟饑民。另外，讓那些犯有重罪的百姓成為佛圖戶（寺廟的民戶），供給各寺廟掃灑。皇帝批準了他的請求。於是僧祇粟遍佈天下（平齊戶，註釋家沒有解釋過，或許是平民齊民的意思。僧祇，這裡指大眾。佛圖，也就是佛陀，這裡指覺者。說戶，是指佛寺的民戶）。 興皇五年，皇帝非常喜歡佛學，經常召集朝廷官員和和尚一起談論玄妙的道理。有出世之心。這年，昭將皇位傳給太子，搬到崇光宮居住，自稱上皇。建造鹿野寺（Mrigadava），與數百名禪僧一起學習禪定。 孝文（宏，獻文帝的兒子，改姓元氏，遷都洛陽） 延興二年，皇帝下詔，讓西天（印度）的三藏吉迦夜（Jiaqieye）翻譯《雜寶藏經》等五部經典。劉孝標（Liu Xiaobiao）負責筆錄。

【English Translation】 English version: The previous dynasty handled cases by only executing those who were guilty. The responsible officials misunderstood the decree and prohibited everything (切音竊, as in the Han Shu, like cutting everything with a knife). I inherited the great undertaking of my predecessors and aspire to promote the way of the sages. Therefore, I order that each prefecture and county in the land build a Buddhist temple. Those who wish to become monks may do so. Initially, the monks Shixian (師賢) from Kashmir (罽賓) and four others came to the capital. They arrived during the suppression of Buddhism and pretended to practice medicine to protect their faith. Later, the emperor ordered that he personally tonsure these five monks and appointed Shixian (師賢) as the Sangha Administrator (沙門統, an official who manages the monastic community). In the first year of the Heping era, the emperor issued an edict appointing the Sangha Administrator Tan Yao (曇曜) as the Chief Sangha Administrator of Zhaoxuan (昭玄沙門都統, a high-ranking monastic official). He was treated with the respect due to a teacher (According to the Sui Dynasty's 'Records of Officials,' the Zhaoxuan Temple was in charge of Buddhist affairs, with one Chief Administrator, one Administrator, and three Chief Vinayas. It had officials such as Gongcao and Registrar to manage the monks in various prefectures). In the sixth year of the Heping era, the kingdom of Kashgar (疏勒國) sent an envoy to present a Buddhist kasaya (袈裟) that was two zhang (丈) long. The emperor ordered it to be burned to test it, to demonstrate its miraculous nature, but it would not burn even after a whole day. Xianwen (獻文) (Hong (弘), the eldest son of Emperor Wencheng) In the first year of the Xinghuang era, the emperor ordered that five statues of Sakyamuni Buddha (釋迦佛) be cast for the five emperors from Emperor Taizu (太祖) onwards at the Five-Level Great Temple. Each statue was sixteen chi (尺) tall and used 250,000 jin (斤) of red gold. In the third year of the Xinghuang era, the Chief Sangha Administrator of Zhaoxuan, Tan Yao (曇曜), reported that the households of Pingqi (平齊戶, possibly referring to commoners or equal citizens) and the common people should annually contribute grain to the Sangha Treasury (僧曹), called Sangha Grain (僧祇粟, grain offered to the monastic community). In years of famine, it would be distributed to relieve the starving people. Furthermore, those commoners who committed serious crimes would become Temple Households (佛圖戶, households belonging to the temple), providing cleaning and sweeping services for the temples. The emperor approved his request. Thus, Sangha Grain spread throughout the land (Pingqi households, commentators have not explained, perhaps meaning commoners or equal citizens. Sangha, here refers to the community. Fotu, also Buddha, here refers to the enlightened one. Saying households refers to the households of the Buddhist temple). In the fifth year of the Xinghuang era, the emperor was very fond of Buddhist studies and often invited court officials and monks to discuss profound principles. He had a desire to renounce the world. In this year, Zhao abdicated the throne to the crown prince, moved to Chongguang Palace, and called himself the Supreme Emperor. He built Mrigadava (鹿野寺) and studied meditation with hundreds of Chan monks. Xiaowen (孝文) (Hong (弘), the son of Emperor Xianwen, changed his surname to Yuan (元) and moved the capital to Luoyang) In the second year of the Yanxing era, the emperor ordered the Tripitaka master Jiaqieye (吉迦夜) from the Western Regions (India) to translate five scriptures, including the Miscellaneous Treasure Sutra (雜寶藏經). Liu Xiaobiao (劉孝標) was responsible for recording it.

上皇敕。自今祭天地宗社勿複用牲。唯薦以酒脯。歲活七萬五千牲命。

○五臺北寺法聰律師。為眾專講四分律。門人道覆錄為義疏(此解四分律始)。

○敕思遠寺主僧顯為沙門都統。

十七年。詔懿德法師聽一月三入殿。俾朕餐稟道味飾光朝廷。帝數幸王園寺。與沙門談論佛道。

十九年。帝幸徐州白塔寺。令道登法師講成實論。謂左右曰。朕每覽此論可以釋人深情(僧史略云。此論最多法相。羅什刪略以授嵩師。嵩授淵。淵授登。此解論之始)○京兆王太子興久病。祈佛獲愈。愿舍王爵求出家。表十上乃許。賜名僧懿。敕皇太子以四月八日為落髮于嵩岳寺。

二十年。太后馮氏。出俗為尼居瑤光寺。

二十一年。詔為太后建報德寺。為羅什法師于所居舊堂建三級浮圖○詔四月八日迎洛京諸寺佛像入閶闔宮。受皇帝散華禮敬。歲以為常○詔諸郡僧寺長夏安居。令清眾數處講說。以僧祇粟供備。

宣武(恪。孝文次子)

景明二年。詔僧犯殺人依俗格斷。余犯悉付昭玄都統。以內律僧制判之。時崔暹好佛法。以僧尼猥濫。奏設科條一篇。事密而法平。敕付昭玄都統法上以為檢約。

四年。南天竺國遣使貢辟支佛牙。

永平元年。詔中天竺國勒那摩提

【現代漢語翻譯】 現代漢語譯本： 上皇下令：從今以後，祭祀天地宗廟社稷不再使用牲畜，只用酒和肉乾。這樣每年可以救活七萬五千條牲畜的生命。 五臺北寺的法聰律師，專門為大眾講解《四分律》。他的弟子道覆記錄整理成義疏（這是講解《四分律》的開始）。 皇帝下令任命思遠寺的住持僧人顯為沙門都統。 十七年，皇帝下詔允許懿德法師每月三次進入皇宮。讓朕能夠領悟佛法真諦，光耀朝廷。皇帝多次駕臨王園寺，與僧人談論佛法。 十九年，皇帝駕臨徐州的白塔寺，命令道登法師講解《成實論》。對身邊的人說：『朕每次閱讀此論，都能化解人的深層情感。』（《僧史略》記載：此論法相最多，鳩摩羅什刪減後傳授給嵩師，嵩師傳授給淵，淵傳授給登。這是講解此論的開始）京兆王的太子興長期生病，祈求佛的保佑后痊癒。他希望放棄王爵出家，上書十次才被允許。賜名僧懿，皇帝下令皇太子在四月八日于嵩岳寺為他剃度。 二十年，太后馮氏，出家為尼，住在瑤光寺。 二十一年，皇帝下詔為太后建造報德寺，為鳩摩羅什法師在他居住的舊堂建造三級浮圖（寶塔）。皇帝下詔四月八日迎接洛陽各寺廟的佛像進入閶闔宮，接受皇帝散花禮敬，每年都這樣做。皇帝下詔各郡的僧寺在夏季進行安居，讓清凈的僧眾在多處講解佛法，用僧祇粟（寺廟的公糧）供給。 宣武（恪，孝文帝的次子） 景明二年，皇帝下詔僧人犯殺人罪按照世俗的法律判決。其餘的罪行全部交給昭玄都統，用佛教的戒律僧制來判決。當時崔暹喜歡佛法，因為僧尼人數眾多且良莠不齊，上奏設立科條一篇。事情隱秘而法律公正。皇帝下令交給昭玄都統法上作為檢查約束的依據。 四年，南天竺國派遣使者進貢辟支佛牙（辟支佛的牙齒）。 永平元年，皇帝下詔中天竺國勒那摩提（梵語：Ratnamati，寶意）……

【English Translation】 English version: The Emperor ordered: 'From now on, sacrifices to Heaven, Earth, ancestral temples, and the god of the soil should no longer use livestock. Only wine and dried meat should be offered. This will save the lives of 75,000 animals each year.' The Vinaya Master Facong of the Northern Terrace Temple (Wutaishan Beisi) specially lectured on the Four-Part Vinaya (Si Fen Lu) for the public. His disciple Daofu recorded and compiled it into a commentary (this is the beginning of the explanation of the Four-Part Vinaya). The Emperor ordered the abbot monk Xian of Siyuan Temple to be appointed as the Chief Controller of Monks (Shamen Dutong). In the 17th year, the Emperor issued an edict allowing Dharma Master Yide to enter the palace three times a month, so that 'I can receive the taste of the Dharma and illuminate the court.' The Emperor frequently visited Wangyuan Temple and discussed Buddhism with the monks. In the 19th year, the Emperor visited the White Pagoda Temple (Baita Si) in Xuzhou and ordered Dharma Master Daodeng to lecture on the Treatise on the Establishment of Truth (Chengshi Lun). He said to those around him, 'Every time I read this treatise, it can resolve people's deep emotions.' (The Biographies of Monks (Sengshilue) records: 'This treatise has the most Dharma characteristics. Kumarajiva abridged it and taught it to Master Song, who taught it to Yuan, who taught it to Deng. This is the beginning of the explanation of this treatise.') Prince Xing of Jingzhao suffered from a long illness. After praying to the Buddha, he recovered. He wished to renounce his princely title and seek ordination. He submitted ten memorials before being permitted. He was given the name Sengyi, and the Emperor ordered the Crown Prince to tonsure him at Songyue Temple on the eighth day of the fourth month. In the 20th year, Empress Dowager Feng left secular life to become a nun and resided in Yaoguang Temple. In the 21st year, the Emperor ordered the construction of Baode Temple for the Empress Dowager, and a three-story stupa (futu) to be built in the old hall where Dharma Master Kumarajiva resided. The Emperor ordered that on the eighth day of the fourth month, the Buddha images from the temples in Luoyang be welcomed into the Changhe Palace to receive the Emperor's flower-scattering and reverence, and that this be done every year. The Emperor ordered the monasteries in various prefectures to observe the summer retreat (Anju), and to have pure monks lecture in several places, with the Sangha's grain (Sengqi Su) provided for their needs. Xuanwu (Ke, the second son of Emperor Xiaowen) In the second year of Jingming, the Emperor ordered that monks who committed murder be judged according to secular laws. Other offenses were to be handed over to the Chief Controller of Monks (Zhaoxuan Dutong) to be judged according to the monastic rules. At that time, Cui Xian was fond of Buddhism. Because there were many monks and nuns of varying quality, he submitted a chapter of regulations. The matter was confidential and the law was fair. The Emperor ordered it to be given to the Chief Controller of Monks, Fashang, as a basis for inspection and restraint. In the fourth year, the country of South India sent an envoy to offer a Pratyekabuddha tooth (Pizhi Fo Ya). In the first year of Yongping, the Emperor ordered Ratnamati (Lena Mo Ti) from Central India...

。于太極殿譯經。北天竺國菩提流支。于紫極殿譯經。帝親預筆受。

二年。帝御式干殿講維摩經。時西域沙門至者三千人。南方歌榮國世不與東土通。有僧菩提跋陀來。詔建永明寺。以居外國沙門。

延昌四年。太后高氏出俗為尼。居瑤光寺○洛陽段暉所居。聞地下鐘聲。掘之得金佛一菩薩像二。趺上銘曰。晉泰始二年中書監荀勖造。暉遂舍宅為寺。後有盜欲竊此像。像高聲唱賊賊。人至被獲○裴植母夏侯氏。年逾七十。以身自施三寶為婢。供寺掃灑。三子瑜粲衍並奴服。泣涕以從。各以布帛贖免之。其後竟出家為尼。入嵩高山積歲乃還。植官度支尚書。瑜等皆至刺史。母臨終遺令以沙門禮葬。粲深好釋學。每升座講說。聽者服其理辯。

孝明(詡。宣武第二子)

熙平元年。太后胡氏于洛陽建永寧寺佛殿。如太極殿。門南如端門。作真金像。高丈六。浮圖九層。高九十丈。上剎高十丈。每夜靜鈴鐸之聲聞於十里。

神龜元年。詔諸郡立五級浮圖。

正光二年。敕宋云沙門法力等。往西天求經。

四年。宋云等使西竺諸國還。得佛經一百七十部○帝加元服。命沙門道士講道禁中。帝曰。佛與老子同時否。道士姜斌曰。開天經云。老子定王三年生。年八十五西入化胡。以

【現代漢語翻譯】 現代漢語譯本：在太極殿翻譯佛經。北天竺國（位於古代印度的北部）的菩提流支（Bodhiruci，譯經僧人）在紫極殿翻譯佛經。皇帝親自參與筆錄。 二年，皇帝在式干殿講解《維摩經》（Vimalakirti Sutra）。當時，來自西域的沙門（Shramana，出家修道者）有三千人。南方歌榮國（古代國家名）向來不與東土（指中國）往來，有僧人菩提跋陀（Buddhabhadra，譯經僧人）前來。皇帝下詔建造永明寺，用來安置外國沙門。 延昌四年，太后高氏出家為尼，居住在瑤光寺。洛陽人段暉所居住的地方，聽到地下有鐘聲，挖掘后得到金佛一尊、菩薩像兩尊。佛像底座上的銘文寫道：『晉泰始二年，中書監荀勖（Xun Xu，人名）造。』段暉於是捨棄住宅作為寺廟。後來有盜賊想要偷竊佛像，佛像高聲喊『賊賊』，人們趕來將盜賊抓獲。裴植（Pei Zhi，人名）的母親夏侯氏，年齡超過七十歲，將自身施捨給三寶（佛、法、僧）作為婢女，在寺廟中灑掃。她的三個兒子裴瑜、裴粲、裴衍都穿上奴隸的服裝，哭泣著跟隨母親。後來各自用布帛贖回了自由。之後夏侯氏最終出家為尼，進入嵩高山多年後才回來。裴植官至度支尚書，裴瑜等人都做到了刺史。母親臨終時遺囑用沙門的禮儀安葬。裴粲非常喜歡佛學，每次登上講座說法，聽眾都佩服他的義理和辯才。 孝明（詡（Xu，人名），宣武帝的第二個兒子） 熙平元年，太后胡氏在洛陽建造永寧寺佛殿，規模如同太極殿，南門如同端門。製作真金佛像，高一丈六尺。佛塔九層，高九十丈，塔頂上的剎高十丈。每當夜晚寂靜時，鈴鐸的聲音能傳到十里之外。 神龜元年，皇帝下詔在各郡建造五級佛塔。 正光二年，敕令宋云（Song Yun，人名）、沙門法力（Fali，人名）等人前往西天（指印度）求取佛經。 四年，宋云等人出使西竺（指印度）各國返回，得到佛經一百七十部。皇帝舉行加元服的儀式，命令沙門、道士在宮中講經論道。皇帝問道：『佛與老子是同時代的人嗎？』道士姜斌（Jiang Bin，人名）回答說：『《開天經》記載，老子在定王三年出生，八十五歲時向西進入化胡。』

【English Translation】 English version: Buddhist scriptures were translated in the Taiji Hall. Bodhiruci (a translator monk) from North Tianzhu (ancient northern India) translated scriptures in the Ziji Hall. The emperor personally participated in the transcription. In the second year, the emperor lectured on the Vimalakirti Sutra in the Shigan Hall. At that time, there were three thousand Shramanas (ascetics) from the Western Regions. The country of Ge Rong in the South (an ancient country) had never communicated with the Eastern Lands (referring to China). A monk named Buddhabhadra (a translator monk) came. The emperor ordered the construction of Yongming Temple to house foreign Shramanas. In the fourth year of the Yanchang era, Empress Dowager Gao became a nun and resided in Yaoguang Temple. Duan Hui of Luoyang heard the sound of a bell underground where he lived. Upon digging, he found a golden Buddha statue and two Bodhisattva statues. The inscription on the pedestal read: 'Made by Xun Xu (a person's name), Director of the Secretariat in the second year of the Tai Shi era of the Jin Dynasty.' Duan Hui then donated his residence as a temple. Later, a thief tried to steal the statue. The statue shouted loudly, 'Thief! Thief!' People came and caught the thief. Pei Zhi's (a person's name) mother, Lady Xiahou, over seventy years old, offered herself to the Three Jewels (Buddha, Dharma, Sangha) as a servant, sweeping and cleaning the temple. Her three sons, Pei Yu, Pei Can, and Pei Yan, all wore slave clothes and followed her weeping. Later, they each redeemed their freedom with cloth. Eventually, Lady Xiahou became a nun and entered Mount Songgao, returning after many years. Pei Zhi became the Director of Revenue, and Pei Yu and the others all became governors. On her deathbed, the mother left instructions to be buried with Shramana rites. Pei Can was very fond of Buddhist studies. Every time he ascended the seat to preach, the listeners admired his reasoning and eloquence. Xiaoming (Xu (a person's name), the second son of Emperor Xuanwu) In the first year of the Xiping era, Empress Dowager Hu built the Buddhist hall of Yongning Temple in Luoyang, the scale of which was like the Taiji Hall, and the south gate was like the Duan Gate. A golden Buddha statue was made, sixteen feet tall. The pagoda had nine stories, ninety feet tall, and the spire on top was ten feet tall. Every night when it was quiet, the sound of the bells could be heard ten miles away. In the first year of the Shengui era, the emperor ordered the construction of five-story pagodas in various prefectures. In the second year of the Zhengguang era, an edict was issued to Song Yun (a person's name), the Shramana Fali (a person's name), and others to go to the Western Heaven (referring to India) to seek Buddhist scriptures. In the fourth year, Song Yun and others returned from their mission to various countries in West India (referring to India), obtaining one hundred and seventy Buddhist scriptures. The emperor held a coming-of-age ceremony and ordered Shramanas and Taoists to lecture on the scriptures and doctrines in the palace. The emperor asked, 'Were the Buddha and Lao Tzu contemporaries?' The Taoist Jiang Bin (a person's name) replied, 'The Kaitian Jing records that Lao Tzu was born in the third year of King Ding and went west to convert the barbarians at the age of eighty-five.'

佛為侍者。沙門曇謨最曰。吾佛以昭王二十六年生。穆王五十二年滅。自滅后至定王三年。凡三百四十五年老子方生。而言化胡。無乃謬甚。帝令群臣詳定真偽太尉蕭綜等劾奏。開天偽經。罪當惑眾。詔流斌于馬邑。

武泰元年(梁大通元年也)十月達磨自梁入魏。止嵩高山少林寺。面壁而坐。帝聞師異跡。三詔不至。就賜磨納袈裟金缽銀水瓶繒帛。

孝莊(子攸彭城王勰子)

永安元年。太后胡氏。出俗為尼。居瑤光寺。

冀州沙門法慶為行無賴。為其徒所擯。乃去為祅術說。渤海李歸伯率鄉人為亂。眾推慶為主。自號大乘佛。以歸伯為十住菩薩平魔漢王。屠滅寺舍斬害僧尼焚燒經卷。云新佛出世除去眾魔。詔元遙使持節討破之。禽法慶歸伯。傳首京師。餘黨悉平。

三年。宗玄先生孟仲暉造夾纻佛。其像每夜繞座行道。足跡成文。士庶瞻敬咸仰神異。后五年像忽隱去。

節閔(恭廣陵王羽子)

普泰元年。國子博士盧景祐通達佛法。人稱居士。帝亦待以不臣。從兄仲禮作亂累及景系晉陽獄。景祐至心誦經。枷鎖自脫。帝聞其異貸出之。

孝武(修廣平王之子)

永熙元年。洛京平等寺建浮圖成。帝設萬僧齋。石像俯首終日。大眾感其神應。

二年

【現代漢語翻譯】 現代漢語譯本：佛陀的侍者沙門曇謨最（Shramana Dharmottama）說：『我們的佛陀生於周昭王二十六年，在周穆王五十二年涅槃。從涅槃到周定王三年，總共三百四十五年，老子才出生，卻說他化胡，這難道不是大錯特錯嗎？』皇帝命令群臣詳細審定真偽，太尉蕭綜等人彈劾上奏說，這是『開天偽經』，罪當迷惑大眾。皇帝下詔將斌流放到馬邑。 武泰元年（也是梁大通元年）十月，菩提達摩（Bodhidharma）從梁朝進入北魏，住在嵩山少林寺，面壁而坐。皇帝聽說他的奇異事蹟，多次下詔邀請，但他都沒有去。於是皇帝賜給他磨納袈裟、金缽、銀水瓶和繒帛。 孝莊帝（子攸，彭城王勰的兒子） 永安元年，太后胡氏（Empress Dowager Hu）出家為尼，住在瑤光寺。 冀州的沙門法慶（Shramana Faqing）行為無賴，被他的徒弟們驅逐。於是他離開去搞妖術邪說。渤海的李歸伯（Li Guibo）率領鄉人作亂，眾人推舉法慶為主，自號『大乘佛』（Mahayana Buddha），以李歸伯為『十住菩薩平魔漢王』。他們屠滅寺廟，斬殺僧尼，焚燒經卷，聲稱新佛出世，要除去所有邪魔。皇帝下詔元遙（Yuan Yao）使持節討伐，將他們擊破，擒獲法慶和李歸伯，將他們的首級傳到京師，其餘黨羽全部平定。 三年，宗玄先生孟仲暉（Meng Zhonghui）製造夾纻佛像。這尊佛像每夜繞座行走，足跡形成文字。士人和百姓瞻仰敬畏，都認為非常神奇。五年後，佛像忽然消失。 節閔帝（恭，廣陵王羽的兒子） 普泰元年，國子博士盧景祐（Lu Jingyou）通達佛法，人們稱他為居士。皇帝也以不臣之禮待他。他的堂兄仲禮（Zhongli）作亂，牽連到盧景祐，被關進晉陽監獄。盧景祐至誠誦經，枷鎖自動脫落。皇帝聽說他的奇異事蹟，赦免了他。 孝武帝（修，廣平王之子） 永熙元年，洛陽平等寺（Pingdeng Temple）建造的佛塔建成。皇帝設萬僧齋。石像俯首終日。大眾感嘆其神異靈應。 二年

【English Translation】 English version: The Buddha's attendant, Shramana Dharmottama, said: 'Our Buddha was born in the twenty-sixth year of King Zhao of Zhou and entered Nirvana in the fifty-second year of King Mu of Zhou. From Nirvana to the third year of King Ding of Zhou, it was a total of three hundred and forty-five years before Lao Tzu was born. Yet it is said that he converted the barbarians. Isn't this a great mistake?' The emperor ordered his ministers to investigate the truth, and the Grand Commandant Xiao Zong and others impeached, saying that this was the 'Apocryphal Sutra of Kaitian', and the crime was to mislead the public. The emperor ordered Bin to be exiled to Mayi. In the tenth month of the first year of Wutai (also the first year of Datong in the Liang Dynasty), Bodhidharma entered Northern Wei from the Liang Dynasty and stayed at Shaolin Temple on Mount Song, sitting facing the wall. The emperor heard of his extraordinary deeds and repeatedly issued edicts inviting him, but he did not go. So the emperor bestowed upon him a worn-out kasaya, a golden alms bowl, a silver water bottle, and silk. Emperor Xiaozhuang (Ziyou, son of Prince Xie of Pengcheng) In the first year of Yong'an, Empress Dowager Hu became a nun and lived in Yaoguang Temple. Shramana Faqing of Jizhou was a rogue and was expelled by his disciples. So he left to engage in heretical arts and doctrines. Li Guibo of Bohai led the villagers in rebellion, and the people elected Faqing as their leader, calling himself 'Mahayana Buddha', and Li Guibo as the 'Ten-Dwelling Bodhisattva, King of Han who Subdues Demons'. They slaughtered temples, killed monks and nuns, and burned scriptures, claiming that a new Buddha had appeared in the world to remove all demons. The emperor ordered Yuan Yao to lead an expedition to defeat them, captured Faqing and Li Guibo, and sent their heads to the capital. The remaining rebels were all pacified. In the third year, Master Zongxuan Meng Zhonghui made a lacquered cloth Buddha statue. This Buddha statue walked around the seat every night, and footprints formed words. Scholars and commoners looked up to it with awe, all considering it very miraculous. Five years later, the statue suddenly disappeared. Emperor Jiemin (Gong, son of Prince Yu of Guangling) In the first year of Putai, Lu Jingyou, a doctor of the Imperial Academy, was well-versed in Buddhist teachings, and people called him a layman. The emperor also treated him with unconventional courtesy. His cousin Zhongli rebelled, implicating Lu Jingyou, who was imprisoned in Jinyang Prison. Lu Jingyou sincerely recited scriptures, and the shackles fell off automatically. The emperor heard of his extraordinary deeds and pardoned him. Emperor Xiaowu (Xiu, son of Prince of Guangping) In the first year of Yongxi, the pagoda built at Pingdeng Temple in Luoyang was completed. The emperor held a vegetarian feast for ten thousand monks. The stone statue bowed its head all day long. The masses were amazed by its divine response. Second year

。永寧寺大浮圖災火。三月不息。后東萊人咸見浮圖在海中。俄為雲霧所蔽。

文帝(寶炬孝文之孫。遷都長安號西魏)

大統元年。敕沙門道臻為沙門大統○初祖達磨坐少林九年。先傳法及袈裟于慧可。乃往禹門千聖寺。十月五日端坐示滅。門人奉全身葬熊耳山定林寺。明年使者宋云西域還。遇師手攜只履翩翩獨邁。云歸為言。門人啟壙視之。唯空棺只履(宋云使西域。至孝明正光四年還國。據今十三年矣。今稱云還遇達磨者。恐曾再使。不然則別一使人。誤書為宋云耳)孝靜(善見清河王亶之子。遷都於鄴號東魏)。

天平元年。洛州刺史韓賢素不信佛。白馬寺有漢明帝時經函。時放光明。世藏為寶。賢往寺斫破之。未幾州人韓木蘭作亂。一賊自尸中起。以刀斫賢脛斷而死。人謂毀函之報若是其速。

述曰。經函放光。佛道之彰化也。世之昧者。則斥為怪誕。故惡之斫破之。由其本心素無信耳。一賊忽起斫其脛。如斫其函。感報之速。自心之召也。世人見佛經說地獄果報。必曰。佛設此等語以怖人。佛聖智通三世。見人造善惡者。能預告以禍福。使人知所勸懲耳。非故設此語以怖人也。作不善降之百殃。豈亦怖人之語邪。

興和四年。時魏境有寺三萬所僧尼二百萬人。○魏書佛老

【現代漢語翻譯】 現代漢語譯本 永寧寺的大浮圖遭遇火災，三個月都沒有熄滅。後來東萊一帶的人都看到浮圖在海中，不久就被雲霧遮蔽了。 文帝（寶炬是孝文帝的孫子，遷都長安，號為西魏） 大統元年，敕令沙門道臻為沙門大統。最初，祖師達磨在少林寺面壁九年，先將佛法和袈裟傳給慧可。之後前往禹門千聖寺，十月五日端坐示寂。弟子們將他的全身葬在熊耳山定林寺。第二年，使者宋云從西域返回，遇到達磨大師手提一隻鞋，獨自翩翩行走。宋云回國后說了這件事，弟子們打開墳墓檢視，只有空棺和一隻鞋。（宋云出使西域，到孝明帝正光四年回國，距今已經十三年了。現在說宋云回國遇到達磨，恐怕是再次出使，不然就是另一個使者，錯誤地寫成了宋云。）孝靜帝（善見是清河王亶之子，遷都於鄴，號為東魏）。 天平元年，洛州刺史韓賢一向不信佛。白馬寺有漢明帝時的經函，時常放出光明，世人將其視為珍寶。韓賢前往寺廟將其劈開。不久，州人韓木蘭作亂，一個賊人從屍體中站起，用刀砍斷了韓賢的腿而死。人們說毀壞經函的報應竟然如此迅速。 評論說：經函放光，是佛法顯化的表現。世上愚昧的人，就斥責為怪誕，所以厭惡它並劈開它。這是因為他們內心本來就沒有信仰。一個賊人突然站起砍斷他的腿，就像他砍經函一樣，感應報應如此迅速，是自己內心招來的。世人看到佛經上說地獄果報，必定說：『佛說這些話是爲了恐嚇人。』佛以聖智通達過去、現在、未來三世，看到人造善惡，能夠預先告知禍福，使人知道應該勸勉什麼，懲戒什麼罷了，不是故意說這些話來恐嚇人啊。作惡會降下各種災禍，難道也是恐嚇人的話嗎？ 興和四年，當時魏國境內有寺廟三萬所，僧尼二百萬人。（《魏書·釋老志》）

【English Translation】 English version The great pagoda of Yongning Temple suffered a fire that lasted for three months. Later, people in the Donglai area saw the pagoda in the sea, and soon it was covered by clouds and mist. Emperor Wen (Baoju, grandson of Emperor Xiaowen, moved the capital to Chang'an and was known as Western Wei) In the first year of the Datong era, an edict was issued appointing the Shramana Daozhen as the chief of all Shramanas. Initially, Bodhidharma, the patriarch, sat facing a wall at Shaolin Temple for nine years, first transmitting the Dharma and the robe to Huike. Then he went to the Thousand Saints Temple in Yumen, and on the fifth day of the tenth month, he sat in meditation and passed away. His disciples buried his entire body at Dinglin Temple on Xiong'er Mountain. The following year, the envoy Song Yun returned from the Western Regions and encountered the master carrying a single shoe, walking alone in a carefree manner. When Song Yun returned home, he spoke of this. The disciples opened the tomb to examine it, and there was only an empty coffin and a single shoe. (Song Yun was sent to the Western Regions and returned to the country in the fourth year of the Zheng Guang era of Emperor Xiaoming, which is now thirteen years ago. The current account of Song Yun encountering Bodhidharma upon his return is likely due to a second mission, or perhaps another envoy whose name was mistakenly written as Song Yun.) Emperor Xiaojing (Shanjian, son of Prince Dan of Qinghe, moved the capital to Ye and was known as Eastern Wei). In the first year of the Tianping era, Han Xian, the governor of Luozhou, had always disbelieved in Buddhism. At Baima Temple, there was a scripture casket from the time of Emperor Ming of the Han dynasty, which often emitted light, and the world regarded it as a treasure. Han Xian went to the temple and chopped it open. Not long after, Han Mulan, a local of the state, started a rebellion, and a thief rose from a corpse, cut off Han Xian's leg with a knife, and he died. People said that the retribution for destroying the scripture casket was so swift. It is said: The scripture casket emitting light is a manifestation of the Buddha's Dharma. Those who are ignorant in the world denounce it as bizarre. Therefore, they hate it and chop it open. This is because their hearts originally have no faith. A thief suddenly rises and cuts off his leg, just as he chopped the scripture casket. The swiftness of the karmic retribution is summoned by his own mind. When people see the Buddhist scriptures speak of the karmic consequences of hell, they will surely say: 'The Buddha sets forth such words to frighten people.' The Buddha, with his holy wisdom, understands the three periods of time—past, present, and future. Seeing people create good and evil, he can foretell fortune and misfortune, so that people know what they should encourage and what they should punish. He does not deliberately set forth these words to frighten people. If one does evil, a hundred calamities will descend. Are these also words to frighten people? In the fourth year of the Xinghe era, at that time, there were 30,000 temples and 2 million monks and nuns within the territory of Wei. (From the 'Treatise on Buddhism and Taoism' in the Book of Wei)

志云。生生之類。三世神識常不滅。凡為善惡必有報應。漸積勝業陶冶粗鄙(粗倉胡反不精)經無數形澡煉神明。乃至無生而得佛道。其始修心則依佛法僧。謂之三歸。若君子之三畏也(語君子有三畏。畏天命畏大人畏聖人之言)又有五戒。去殺盜淫妄言飲酒。大意與仁義禮智信同。又說六道受生六度進行。及佛身真應不生不滅。舍利塔廟。教法流廣之義。最為深密(北齊魏收撰北魏書)。

述曰。有一代君臣。必有一代之史。所以記諸言動法不法也。堯舜之德必書。跖蹺之行必書。天時人事善惡臧否莫不畢錄。有可法有可誡謂之信史。若是其可也。自佛法來東舉世知所宗上真文秘要盈滿天下。明心見性之道可坐以進益物救世正在仁義。久久弊詐日起之後。通人勝士欽挹風規。歷代修史之家。未嘗不列敘其事。故范曄之論西域曰。佛道神化興自身毒(音乾篤即天竺也)西漢方誌莫有稱焉。豈道閉往運而數開叔葉乎。袁宏之著漢紀曰。天竺有佛道焉。能化通萬物。而大濟群生。唐正觀稱制晉書。摩什圖澄皆列于傳。而贊之曰。垂文闡教通幽洞冥。魏收撰魏書。其志佛老曰。佛言三世神識常不滅。凡為善惡必有報應。漸積勝業乃至無生。此皆諸史敘佛之明義。知佛道果可以益物救世云耳。異哉。歐陽氏之修唐書也。

【現代漢語翻譯】 現代漢語譯本： 志云，一切眾生輪迴轉世，三世的神識永遠不會消滅。凡是行善作惡，必定會有相應的報應。逐漸積累殊勝的功德，去除粗俗鄙陋的習性（粗，讀cū，胡，讀hú，反切，指不精純），經過無數次的輪迴，洗練精神，達到無生無滅的境界，最終證得佛道。最初修行時，要皈依佛、法、僧，這叫做三皈依，就像君子的三種敬畏一樣（語出《論語》，君子有三種敬畏：敬畏天命，敬畏大人，敬畏聖人之言）。還有五戒，即不殺生、不偷盜、不邪淫、不妄語、不飲酒。其大意與仁、義、禮、智、信相同。又講述六道輪迴、六度修行的道理，以及佛身有真身和應身，不生不滅的道理，還有舍利、佛塔、寺廟，以及佛法廣泛流傳的意義，這些都是非常深奧精妙的（出自北齊魏收撰寫的《北魏書》）。

述曰：每一個朝代的君王和臣子，都應該有一部屬於那個朝代的史書，用來記錄他們的言行舉止，以及是否符合法度。堯舜的德行一定要記載，盜跖、莊蹻的惡行也一定要記載。天時、人事、善惡、好壞，沒有不全部記錄下來的。有可以傚法的，有可以引以為戒的，這才叫做信史。史書應該是這樣的。自從佛法傳入東方以來，舉世都知道要尊崇佛法，記載佛法的真文秘要充斥天下。明心見性的道理可以坐著就能進步，利益萬物、救濟世人，正是在於仁義。時間長了，欺騙作假的事情開始出現，於是通達事理的人、賢士都敬佩佛法的風範和準則。歷代修史的史學家，沒有不記載佛法的事情的。所以范曄在評論西域時說：『佛道的神奇教化，興起于身毒（音乾篤，即天竺）。西漢的方誌沒有記載這件事。難道是佛道在過去的時代被封閉，而在後來的時代才開始興盛嗎？』袁宏在撰寫《漢紀》時說：『天竺有佛道，能夠教化萬物，並且廣泛地救濟眾生。』唐朝的《正觀稱制晉書》，將鳩摩羅什、佛圖澄都列入傳記，並且讚揚他們說：『傳播文字闡揚教義，通曉幽深洞察玄冥。』魏收撰寫的《魏書》，在關於佛教和道教的記載中說：『佛說三世的神識永遠不會消滅，凡是行善作惡必定會有報應，逐漸積累殊勝的功德，最終達到無生無滅的境界。』這些都是各部史書敘述佛教的明確意義，說明佛道確實可以利益萬物、救濟世人啊。奇怪啊，歐陽修撰寫的《唐書》卻……

【English Translation】 English version: Zhiyun, all sentient beings in the cycle of birth and death, their consciousness (神識, shénshí) of the three lifetimes never perishes. All good and evil deeds will inevitably have corresponding consequences. Gradually accumulating superior merits, refining crude and vulgar habits (粗鄙, cūbǐ - coarse and vulgar), through countless rebirths, purifying the spirit, reaching the state of non-birth and attaining Buddhahood. At the beginning of cultivation, one should take refuge in the Buddha (佛, Fó), the Dharma (法, Fǎ), and the Sangha (僧, Sēng), which is called the Three Refuges (三歸, Sān Guī), just like the three things a gentleman should revere (from the Analects, a gentleman has three things to revere: the Mandate of Heaven, great men, and the words of sages). There are also the Five Precepts (五戒, Wǔ Jiè): abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants. Their general meaning is the same as benevolence (仁, Rén), righteousness (義, Yì), propriety (禮, Lǐ), wisdom (智, Zhì), and trustworthiness (信, Xìn). It also explains the principles of the Six Realms of Rebirth (六道受生, Liù Dào Shòu Shēng), the practice of the Six Perfections (六度進行, Liù Dù Jìnxíng), and the Buddha's body having both a true body (真身, Zhēnshēn) and a manifested body (應身, Yìngshēn), being neither born nor dying, as well as the meaning of relics (舍利, Shèlì), pagodas (塔廟, Tǎmiào), and temples, and the widespread dissemination of the Dharma (教法流廣, Jiàofǎ Liú Guǎng), all of which are very profound and subtle (from the Book of Wei (北魏書, Běi Wèi Shū) compiled by Wei Shou (魏收) of the Northern Qi Dynasty).

Commentary: Every dynasty of rulers and ministers should have a history book belonging to that dynasty, used to record their words and deeds, and whether they conform to the law. The virtues of Yao and Shun must be recorded, and the evil deeds of Zhi and Qiao must also be recorded. The weather, human affairs, good and evil, right and wrong, nothing is not fully recorded. There are things that can be emulated, and things that can be taken as a warning, this is called a reliable history. History books should be like this. Since Buddhism came to the East, the whole world knows to respect Buddhism, and the true texts and secret essentials recording Buddhism fill the world. The principle of clarifying the mind and seeing one's nature can be advanced while sitting, and benefiting all things and saving the world lies in benevolence and righteousness. Over time, deception and falsehood began to appear, so those who are knowledgeable and virtuous admire the demeanor and norms of Buddhism. Historians of past dynasties have never failed to record the affairs of Buddhism. Therefore, Fan Ye said in his commentary on the Western Regions: 'The miraculous teachings of Buddhism arose in Shendu (身毒, Shēndú) (pronounced Gandu, that is, Tianzhu (天竺), India). The gazetteers of the Western Han Dynasty did not mention this. Could it be that Buddhism was closed off in the past and only began to flourish in later times?' Yuan Hong said in his writing of the Han Ji: 'There is Buddhism in Tianzhu, which can teach all things and widely save all beings.' The Zhenguan Chengzhi Jin Shu of the Tang Dynasty listed Kumarajiva (鳩摩羅什, Jiūmóluóshí) and Fotucheng (佛圖澄, Fótúchéng) in their biographies, and praised them, saying: 'Spreading texts and expounding teachings, understanding the profound and penetrating the mysterious.' Wei Shou's Wei Shu, in its records of Buddhism and Taoism, said: 'The Buddha said that the consciousness of the three lifetimes will never perish, and all good and evil deeds will inevitably have consequences, gradually accumulating superior merits, and finally reaching the state of non-birth.' These are all clear meanings of the various historical records narrating Buddhism, indicating that Buddhism can indeed benefit all things and save the world. Strange, the Tang Shu compiled by Ouyang Xiu...

凡釋氏之事有裨國政開人心者。悉刪去之。適足以存舊史之該贍。其乏通學守隘見有若是。謂之信史。未信也。

北齊(都鄴)

文宣(高洋受東魏禪)

天保元年。詔高僧法常入內講涅槃經。拜為國師(國師始此)○法師曇延。長九尺六寸。帝每召入問道。會周使周弘正來聘。大臣舉師接伴。弘正恃才任氣。及見延悠然意消。求師畫像所著經疏以歸。帝益加重。進位昭玄上統○嵩山寶公向白鹿山行。忽聞鐘聲見一門。題曰靈隱之寺。有梵僧自外來。寶隨入寺坐法堂床上。仰視屋間開孔如井。有僧從孔飛下。至六十餘人。坐已各問。今日何處齋。或言豫章成都嶺南薊北五天竺。動千萬里。最後一僧至。眾問何遲。答曰。相州彼岸寺鑒禪師講會。各各豎義。有一小僧。難問蜂起。殊為可觀。不覺日暮。寶起曰。鑒禪師是我和上。諸僧直視寶。頃之遽失其寺。乃獨坐柞木上(柞音昨櫟也)出山問大統法上。上曰。此寺佛圖澄所造。賢聖居之。或隱或見。至今山行猶聞鐘聲。二年。詔稠禪師至鄴都建雲門寺以居之。師宴坐一室未嘗送迎。帝至。弟子勸之。師曰。賓頭盧迎王七步。致王失國。吾德雖不逮儀相似之。所以不敢自欺。冀致福于帝耳。帝惑左右。以師慢己欲躬加害。師旦出寺二十里拱立道旁。帝

【現代漢語翻譯】 現代漢語譯本：凡是關於佛教的事情，如果對國家政策有幫助、能夠啓發民智的，全部刪去。這恰恰足以保留舊史書的全面性。那些缺乏通達的學識、抱著狹隘見解的人就是這樣做的，如果稱之為可信的史書，我是不相信的。

北齊（都城在鄴）

文宣帝（高洋接受東魏的禪讓）

天保元年，皇帝下詔讓高僧法常進入宮中講解《涅槃經》，授予他國師的稱號（國師的稱號從此開始）。法師曇延，身高九尺六寸，皇帝經常召見他詢問佛法。當時正逢北周的使臣周弘正前來訪問，大臣們推舉曇延法師接待陪同。周弘正依仗自己的才華，態度傲慢，等到見到曇延法師后，傲氣頓時消減。他請求法師畫一幅畫像，並索取法師所著的經書疏解帶回去。皇帝因此更加器重曇延法師，晉陞他為昭玄上統。嵩山的寶公前往白鹿山，忽然聽到鐘聲，看到一座寺廟，上面題寫著『靈隱之寺』。有一位梵僧從外面走來，寶公跟隨他進入寺廟，坐在法堂的床上。抬頭看屋頂，有一個孔洞像井口一樣。有僧人從孔洞中飛下來，總共有六十多人。坐定后，各自詢問：『今天在哪裡齋飯？』有的說在豫章，有的說在成都，有的說在嶺南，有的說在薊北，有的說在五天竺（古印度），都相隔千萬里。最後一個僧人來到，大家問他為什麼遲到，他回答說：『在相州彼岸寺，鑒禪師正在講經說法，大家各自闡述義理，有一位小僧，提出的問題像蜂群一樣涌來，非常精彩，不知不覺就天黑了。』寶公站起來說：『鑒禪師是我的和尚。』眾僧直視著寶公。一會兒，寺廟突然消失了，寶公獨自坐在柞木上（柞，音昨，櫟樹）。出山后，他詢問大統法上，法上說：『這座寺廟是佛圖澄（Kucchaka，4th Century CE Buddhist missionary from Kucha）所建造的，賢聖居住其中，有時隱沒，有時顯現。至今在山中行走還能聽到鐘聲。』二年，皇帝下詔讓稠禪師到鄴都，建造雲門寺讓他居住。稠禪師在一個房間里靜坐，從不送往迎來。皇帝來了，弟子勸他迎接，稠禪師說：『賓頭盧（Pindola-Bharadvaja，an arhat, one of the original sixteen disciples of the Buddha）迎接國王七步，導致國王失去國家。我的德行雖然不如他，但情況相似。所以我不敢自欺欺人，希望給皇帝帶來福報。』皇帝被左右的人迷惑，認為稠禪師怠慢自己，想要親自加害於他。稠禪師早上走出寺廟二十里，在路旁拱手站立。皇帝

【English Translation】 English version: All matters concerning Buddhism that could benefit the state or enlighten the people were to be removed. This was merely sufficient to preserve the comprehensiveness of the old historical records. Those who lacked thorough knowledge and held narrow views acted in this way. To call this credible history is unbelievable.

Northern Qi Dynasty (Capital at Ye)

Emperor Wenxuan (Gao Yang received the abdication from Eastern Wei)

In the first year of Tianbao, Emperor Wenxuan decreed that the eminent monk Fachang enter the palace to lecture on the Nirvana Sutra, bestowing upon him the title of National Preceptor (the title of National Preceptor began from this point). The Dharma Master Tanyan was nine feet six inches tall. The Emperor frequently summoned him to inquire about the Dharma. At that time, the envoy Zhou Hongzheng from Northern Zhou came to visit. The ministers recommended the Master to receive and accompany him. Zhou Hongzheng, relying on his talent, was arrogant. However, upon seeing Master Yan, his arrogance immediately dissipated. He requested the Master to paint a portrait and asked for the sutra commentaries written by the Master to take back. The Emperor therefore esteemed Master Yan even more, promoting him to Zhaoxuan Shangtong. Baogong of Mount Song was traveling to White Deer Mountain when he suddenly heard the sound of a bell and saw a temple with the inscription 'Lingyin Temple'. A foreign monk came from outside. Baogong followed him into the temple and sat on the bed in the Dharma hall. Looking up at the roof, there was a hole like a well. Monks flew down from the hole, totaling more than sixty. After sitting down, they each asked: 'Where shall we have our meal today?' Some said Yuzhang, some said Chengdu, some said Lingnan, some said Jibei, and some said the Five Indias (ancient India), all separated by tens of thousands of miles. The last monk arrived, and everyone asked why he was late. He replied: 'At the Bi'an Temple in Xiangzhou, Chan Master Jian was lecturing on the Dharma, and everyone was expounding their views. A young monk raised questions like a swarm of bees, which was very impressive. Before I knew it, it was getting dark.' Baogong stood up and said: 'Chan Master Jian is my teacher.' The monks stared at Baogong. After a while, the temple suddenly disappeared, and Baogong was sitting alone on an oak tree (柞, pronounced zuo, oak). After leaving the mountain, he asked Datong Fashang, who said: 'This temple was built by Fotucheng (Kucchaka, 4th Century CE Buddhist missionary from Kucha). Sages reside in it, sometimes hidden, sometimes visible. Even now, one can still hear the sound of the bell when walking in the mountains.' In the second year, the Emperor decreed that Chan Master Chou come to Yedu and build Yunmen Temple for him to reside in. Chan Master Chou sat quietly in a room and never greeted or saw anyone off. When the Emperor arrived, his disciples urged him to greet the Emperor. Chan Master Chou said: 'When Pindola-Bharadvaja (Pindola-Bharadvaja, an arhat, one of the original sixteen disciples of the Buddha) greeted the king seven steps, it caused the king to lose his kingdom. Although my virtue is not as great as his, the situation is similar. Therefore, I dare not deceive myself, hoping to bring blessings to the Emperor.' The Emperor was misled by those around him, thinking that Chan Master Chou was neglecting him and wanted to harm him personally. Chan Master Chou left the temple twenty miles in the morning and stood by the roadside with his hands folded.

怪問之。師曰。恐血污伽藍耳。帝即悔謝。謂僕射揚遵彥曰。如此真人何可謗耶。遂同輦還宮。問曰。弟子前身何人。師曰。曾作羅剎王。今猶好殺祝盆水使視之。見群羅剎在後。帝大敬信。請受菩薩戒。永不食肉。盡停五坊鷹犬傷生之具及境內屠殺○詔置昭玄上統。以沙門法上為大統。令史員置五十餘人。所部僧尼四百餘萬。四萬余寺。咸稟風教。帝築壇具禮。尊為國師。布發於地令上統踐之升座。后妃重臣皆受菩薩戒○帝在晉陽。使人乘一駝。敕曰。可向寺取經函。使問所在。帝曰。任駝出城。及出奄然如夢。至山腹有寺。群沙彌見之曰。高洋駝來。便引見老僧。僧問。高洋作天子何如。使曰。聖明。僧曰。汝來何為。使曰。令取經函。僧曰。洋在寺懶讀經。令于北行取之。使者反命。

六年。初道士陸修靜。以梁武棄老子教。遂奔入魏。暨文宣事佛。靜等忌之。詣闕自陳。請與釋子角法。帝許之。靜以咒術令僧衣缽皆飛宮殿樑柱皆震。帝顧謂大統法上曰。佛門豈無人哉。上統舉曇顯。顯時被酒。出曰。汝曹問者敢以小術自肆。即以稠禪師衣置地。道流併力不能動。顯自取置梁間使咒。樑柱亦不動。靜曰。釋自標為內教。內即小也。顯曰。天子居九重之內。亦應小於百官乎。靜氣咽無對。群臣皆忭躍。帝乃

【現代漢語翻譯】 現代漢語譯本 他（指高洋）責怪（國師）。國師說：『恐怕血會玷污伽藍（Sangharama，僧伽的住所，即寺院）。』皇帝立刻後悔並道歉，對僕射揚遵彥說：『像這樣有道行的真人，怎麼可以誹謗呢？』於是（和國師）同乘一輛車返回皇宮。皇帝問道：『弟子前世是什麼人？』國師說：『曾經是羅剎王（Rakshasa，一種惡鬼）。現在仍然喜歡殺戮。』（國師）讓（高洋）把盆裡的水潑出去看看。高洋看見一群羅剎在後面。皇帝非常敬佩信服。（高洋）請求受菩薩戒（Bodhisattva Precepts），永遠不再吃肉，全部停止五坊（飼養禽獸的場所）的鷹犬等會傷害生命的器具，以及境內的一切屠殺行為。（高洋）下詔設定昭玄上統（僧官名），任命沙門法上為大統（僧官名）。設定史員五十多人，所管轄的僧尼有四百多萬，寺廟四萬多座，都聽從（法上）的風範教化。皇帝築壇，以完備的禮儀，尊奉（法上）為國師。鋪開頭髮在地上，讓上統（法上）踩著頭髮登上座位。后妃和重要大臣都受了菩薩戒。（有一次）皇帝在高陽（地名），派人騎著一匹駱駝，下令說：『可以去寺廟取經函。』使者問（寺廟）在哪裡。皇帝說：『聽憑駱駝出城。』等到（駱駝）出了城，（使者）忽然像在夢中一樣，到了山腹中有一座寺廟。一群沙彌（Sramanera，小和尚）看見了，說：『是高洋的駱駝來了。』便引導（使者）去見老僧。老僧問：『高洋做天子怎麼樣？』使者說：『聖明。』老僧說：『你來做什麼？』使者說：『奉命來取經函。』老僧說：『高洋在寺廟裡懶得讀經，讓他向北走去取經。』使者返回報告了（高洋）。 六年，起初道士陸修靜，因為梁武帝拋棄老子（Laozi，道教創始人）的教義，於是逃奔到北魏。等到文宣帝（指高洋）崇尚佛教，陸修靜等人嫉恨（佛教），到朝廷上自己陳述，請求與釋子（佛教徒）角法（辯論佛法）。皇帝允許了。陸修靜用咒術使僧人的衣缽都飛起來，宮殿的樑柱都震動。皇帝回頭對大統法上說：『佛門難道沒有人了嗎？』上統推薦了曇顯。曇顯當時喝醉了酒，出來說：『你們這些問難的人，竟然用小法術來炫耀。』隨即把稠禪師的衣服放在地上，道士們一起用力也不能移動。曇顯自己拿起來放在樑上，讓（陸修靜）用咒語，樑柱也不動。陸修靜說：『佛教自己標榜為內教，內就是小啊。』曇顯說：『天子住在九重宮殿之內，也應該小於百官嗎？』陸修靜氣噎說不出話來。群臣都歡欣鼓舞。皇帝於是（...）

【English Translation】 English version He (referring to Gao Yang) questioned (the National Teacher). The National Teacher said, 'I fear the blood will defile the Sangharama (Sangharama, the residence of the Sangha, i.e., the monastery).' The emperor immediately regretted and apologized, saying to the minister Yang Zunyan, 'How can such a virtuous person be slandered?' Thereupon, (he and the National Teacher) returned to the palace in the same carriage. The emperor asked, 'What was I in my previous life?' The National Teacher said, 'You were once a Rakshasa King (Rakshasa, a type of demon). You still have a fondness for killing.' (The National Teacher) had (Gao Yang) pour out the water in a basin to look. Gao Yang saw a group of Rakshasas behind him. The emperor was deeply impressed and believed. (Gao Yang) requested to receive the Bodhisattva Precepts (Bodhisattva Precepts), never to eat meat again, and completely stopped the instruments of harm to life, such as hawks and dogs, in the five farms (places for raising birds and animals), as well as all slaughter within the territory. (Gao Yang) issued an edict to establish the Zhaoxuan Shangtong (name of a monastic official), appointing the Shramana Fashang as the Datong (name of a monastic official). More than fifty staff members were appointed, and the monks and nuns under his jurisdiction numbered more than four million, with more than forty thousand temples, all following (Fashang's) exemplary teachings. The emperor built an altar and, with complete ceremony, honored (Fashang) as the National Teacher. He spread his hair on the ground, allowing the Shangtong (Fashang) to step on his hair to ascend the seat. The empresses and important ministers all received the Bodhisattva Precepts. (Once) the emperor was in Jinyang (place name), and sent a man riding a camel, ordering, 'You may go to the temple to retrieve the scripture box.' The messenger asked where (the temple) was. The emperor said, 'Let the camel leave the city as it pleases.' When (the camel) left the city, (the messenger) suddenly felt as if he were in a dream, arriving at a temple in the mountainside. A group of Sramaneras (Sramanera, novice monks) saw him and said, 'Gao Yang's camel has come.' They led (the messenger) to see an old monk. The old monk asked, 'How is Gao Yang as the Son of Heaven?' The messenger said, 'Wise and enlightened.' The old monk said, 'What have you come for?' The messenger said, 'I have been ordered to retrieve the scripture box.' The old monk said, 'Gao Yang is too lazy to read the scriptures in the temple; let him go north to retrieve them.' The messenger returned and reported to (Gao Yang). In the sixth year, initially, the Daoist Lu Xiujing, because Emperor Wu of Liang abandoned the teachings of Laozi (Laozi, founder of Taoism), fled to the Northern Wei. When Emperor Wenxuan (referring to Gao Yang) revered Buddhism, Lu Xiujing and others resented (Buddhism), and presented themselves to the court, requesting to debate the Dharma (Buddhist teachings) with the Shramanas (Buddhists). The emperor permitted it. Lu Xiujing used incantations to make the monks' robes and bowls fly up, and the beams and pillars of the palace shake. The emperor turned to the Datong Fashang and said, 'Is there no one in the Buddhist community?' The Shangtong recommended Tanxian. Tanxian was drunk at the time, and came out saying, 'You questioners dare to flaunt yourselves with petty magic.' He then placed the robe of Dhyana Master Chou on the ground, and the Daoists could not move it even with all their strength. Tanxian himself picked it up and placed it on the beam, and had (Lu Xiujing) use incantations, but the beams and pillars did not move. Lu Xiujing said, 'Buddhism proclaims itself as the inner teaching; inner means small.' Tanxian said, 'Does the Son of Heaven, residing within the ninefold palace, also have to be smaller than the hundreds of officials?' Lu Xiujing was speechless. The ministers were all delighted. The emperor then (...)

下詔。令道士自謂得神仙者。可上三爵臺飛騰遠舉。其不能者。宜詣昭玄上統剃度。有不從者殺四人。遂下詔曰。祭酒道者。世中假妄曲糵是味。清虛焉在。瞿脯斯甘慈悲永隔。上異仁祠下乖祭典。宜皆禁絕不復遵事。於是齊境皆無道士。

述曰。修靜生於晉末與遠公游。尸解于宋之泰始。則說簡寂。自泰始至梁天監。已四十年。不應今日復有修靜。若曰因梁棄道自梁奔魏。當云陸修靜之門徒。斯為可信也矣。

梁荊州居士陸法和。以元帝為魏所破。遂歸於齊。帝以為太尉賜甲第。和乞為佛寺。其徒七百人悉修禪法。一朝禮佛坐床上而終。將斂縮身止三尺。斂畢。帝更令開視。唯一空棺。嘗題壁云。十年天子猶尚可(文宣在位十年)百日天子急如火(廢帝在位百日)週年天子遞代坐(孝昭在位不及一年)人懼涂削之。終不能滅。

七年。帝以內藏梵經千夾。命三藏那連耶舍于天平寺翻譯敕大統法上沙門都法順監譯。帝躬禮梵文。謂群臣曰。此三寶之鴻基。禮宜偏敬(偏猶專也)○沙門尊稱居士萬天懿。優婆塞智希。並於鄴城譯經。

十年。帝幸遼陽甘露寺禪居深觀。敕非軍國大事不得聞。

述曰。世謂文宣殘忍。果於刑戮。至欲比之桀紂。然觀其譯經修禪受戒禁殺尊禮國師罷黜道教。

【現代漢語翻譯】 現代漢語譯本：

下詔書。命令道士中自稱得道成仙的人，可以到三爵臺上去飛騰昇天。那些不能飛昇的，應該到昭玄上統那裡剃度出家。有不服從的，處死。於是下詔說：『祭酒道士，世間用虛假的酒麴來欺騙人，清靜虛無在哪裡呢？用魚肉祭祀，慈悲之心永遠隔絕。上違背了仁義的祠祀，下不合祭祀的典禮。應該全部禁止，不再遵從這些事。』於是齊國境內就沒有道士了。

述曰：陸修靜生於晉朝末年，與慧遠法師交往。在宋朝的泰始年間尸解成仙。那麼（《說簡寂》這本書）所說的，從泰始年間到梁朝天監年間，已經四十年了。不應該今天又出現陸修靜。如果說是（陸修靜的門徒）因為梁朝而拋棄道教，從梁朝投奔北魏，那麼說『陸修靜的門徒』，這樣才可信啊。

梁朝荊州的居士陸法和（Layman Lu Faho），因為元帝被北魏攻破，於是歸順北齊。北齊皇帝認為他有才能，授予太尉的官職，賜予豪華的住宅。陸法和請求將住宅改為佛寺。他的七百名弟子都修習禪法。一天早上，他禮佛後坐在床上圓寂。將要入殮時，身體縮小到只有三尺。入殮完畢后，皇帝又命令打開棺材檢視，裡面只有一副空棺。他曾經在墻上題詩說：『十年天子猶尚可（文宣帝在位十年），百日天子急如火（廢帝在位百日），週年天子遞代坐（孝昭帝在位不到一年）。』人們害怕，想塗抹掉這些字，最終卻不能抹去。

七年，北齊皇帝將內府收藏的梵文佛經一千夾，命令三藏法師那連耶舍（Nalinayasas）在天平寺翻譯，敕令大統法上的沙門都法順（Dushun）監督翻譯。皇帝親自禮拜梵文，對群臣說：『這是三寶的宏偉基業，禮敬應該特別專注（偏就是專的意思）。』沙門尊稱居士萬天懿（Wan Tianyi），優婆塞智希（Zhi Xi），都在鄴城翻譯佛經。

十年，北齊皇帝到遼陽甘露寺禪修，深入觀禪。敕令除非是軍國大事，不得稟報。

述曰：世人說文宣帝殘暴，動輒施用刑罰殺戮，甚至想把他比作夏桀商紂。然而看他翻譯佛經、修習禪定、受持戒律、禁止殺生、尊崇禮敬國師、罷黜道教。

【English Translation】 English version:

A decree was issued, ordering the Daoists who claimed to have attained immortality to ascend to the Three-Tiered Terrace and fly far away. Those who could not fly should go to the Zhaoxuan Shangtong (Chief of Daoism) to be tonsured and become monks. Those who disobeyed would be executed. Consequently, a decree was issued, saying: 'The libationer Daoists use false yeast in the world to deceive people. Where is purity and emptiness? Using meat offerings, compassion is forever separated. Above, it violates the righteous sacrifices; below, it does not conform to the sacrificial rites. All should be prohibited and no longer followed.' As a result, there were no Daoists in the territory of Qi.

Shu Yue (Narration): Lu Xiujing (Daoist Master Lu Xiujing) was born at the end of the Jin Dynasty and associated with Master Huiyuan (Venerable Huiyuan). He achieved 'corpse liberation' (Shi Jie) in the Tai Shi era of the Song Dynasty. Then, what is said in 'Shuo Jian Ji' (Explanation of Jian Ji) that from the Tai Shi era to the Tian Jian era of the Liang Dynasty, it has already been forty years. It should not be that Lu Xiujing appears again today. If it is said that (the disciples of Lu Xiujing) abandoned Daoism because of the Liang Dynasty and fled to the Northern Wei, then saying 'the disciples of Lu Xiujing' would be credible.

Lu Faho (Layman Lu Faho), a lay Buddhist of Jingzhou in the Liang Dynasty, surrendered to Qi because Emperor Yuan was defeated by Wei. The Emperor of Qi considered him talented and granted him the position of Grand Commandant and a luxurious residence. Lu Faho requested that the residence be converted into a Buddhist temple. His seven hundred disciples all practiced Chan (Zen) meditation. One morning, after paying homage to the Buddha, he passed away while sitting on his bed. When they were about to encoffining him, his body had shrunk to only three feet. After the encoffining, the Emperor ordered the coffin to be opened again, and there was only an empty coffin inside. He once wrote a poem on the wall, saying: 'A ten-year emperor is still acceptable (Emperor Wenxuan reigned for ten years), a hundred-day emperor is as urgent as fire (the deposed emperor reigned for a hundred days), a one-year emperor sits in succession (Emperor Xiaozhao reigned for less than a year).' People were afraid and wanted to erase these words, but they could not erase them in the end.

In the seventh year, the Emperor of Qi ordered Nalinayasas (Nalinayasas), a Tripitaka master, to translate the one thousand fascicles of Sanskrit Buddhist scriptures collected in the inner palace at Tianping Temple, and ordered Dushun (Dushun), the Sangha Governor of Datongfa, to supervise the translation. The Emperor personally paid homage to the Sanskrit texts and said to the ministers: 'This is the grand foundation of the Three Jewels, and reverence should be especially focused (pian means focused).' The Sangha respectfully addressed the laymen Wan Tianyi (Wan Tianyi) and Zhi Xi (Zhi Xi), who were both translating scriptures in Ye City.

In the tenth year, the Emperor of Qi went to Ganlu Temple in Liaoyang to practice Chan meditation and deeply contemplate. He ordered that unless it was a major military or national affair, it should not be reported to him.

Shu Yue (Narration): The world says that Emperor Wenxuan was cruel and often used punishments and executions, even wanting to compare him to Jie of Xia and Zhou of Shang. However, looking at his translation of Buddhist scriptures, practicing Chan meditation, receiving precepts, prohibiting killing, respecting and honoring the national teacher, and dismissing Daoism.

其敬佛為甚至。蓋由前身為聖寺沙彌。以智願力出現世間。居人王位行佛法事。而初年好殺。特其殘習之所為耳。非如桀紂不遇佛法行殺無悔者之比也。

武成(湛高祖第九子)

河清二年。詔慧藏法師于太極殿講華嚴經(晉譯六十卷者)孫敬德先造觀音像。後有罪當死。夢沙門教誦經可免。既覺誦滿千遍。臨刑刀三折。主者以聞。詔赦之。還家見像項上。有三刀痕。此經遂行。目為高王觀世音經。

述曰。此經止十句。即宋朝王玄謨。夢中所授之文。今市肆刊行。孫敬德所誦者是。後人妄相增益。其文猥雜。遂使識者疑其非真。又本朝嘉祐中。龍學梅摯妻失目使禱于上竺。一夕夢白衣人教誦十句觀音經。遂誦之不輟。雙目復明。清獻趙公刊行其事。大士以茲至簡經法。救人于危厄之中。古今可紀者三驗矣。可不信乎。

後主(緯武成長子)

武平六年。沙門寶暹十人。往西天求經還。得梵本二百六十部。

隆化元年。詔修鄴都白馬寺佛圖澄所造塔得舍利三。盛以寶瓶。廣武王邕置水晶缽行道祈請。舍利忽浮水面。右轉七匝。

北周(都長安)

閔帝(宇文覺太祖第三子受西魏禪)

元年(即西魏大統二十四年。受禪今改元)詔僧實禪師為周國三藏○詔以舍

【現代漢語翻譯】 現代漢語譯本： 他尊敬佛是極其虔誠的，這是因為他前世是聖寺的沙彌（佛教出家男子）。憑藉智慧和願力出現在世間，身居人王之位而行佛法之事。只是早年喜歡殺戮，那是他過去習氣所致。不像夏桀商紂那樣不曾遇到佛法，殺人後也不知悔改。

武成（湛高祖第九子）：

河清二年，下詔讓慧藏法師在太極殿講解《華嚴經》（晉朝翻譯的六十卷本）。孫敬德先前造了觀音像，後來犯了罪應當處死。夢見一位沙門教他誦經可以免罪。醒來后誦滿了千遍，臨刑時刀斷了三次。主管官員將此事上報，皇帝下詔赦免了他。孫敬德回家后看見觀音像的脖子上，有三道刀痕。這部經於是開始流傳，被稱為《高王觀世音經》。

述曰：這部經只有十句，就是宋朝王玄謨夢中所授的經文。現在市面上刊行的，就是孫敬德所誦唸的經文。後人胡亂增添內容，使得經文蕪雜，導致有見識的人懷疑它的真實性。另外，本朝嘉祐年間，龍學梅摯的妻子失明，讓她向上竺寺祈禱。一天晚上，她夢見一位白衣人教她誦唸十句觀音經，於是她不停地誦唸，雙眼恢復了光明。清獻趙公刊行了這件事。觀世音菩薩用這極其簡短的經法，救人于危難之中，古今可以記載的靈驗事例有三件了。能不相信嗎？

後主（緯武成長子）：

武平六年，沙門寶暹等十人，前往西天（古印度）求取佛經返回，得到梵文字二百六十部。

隆化元年，下詔修繕鄴都白馬寺佛圖澄所造的塔，得到三顆舍利（佛教聖物）。用寶瓶盛放，廣武王邕用水晶缽舉行儀式祈請，舍利忽然浮在水面上，向右旋轉七圈。

北周（都城在長安）：

閔帝（宇文覺，太祖第三子，接受西魏禪讓）：

元年（即西魏大統二十四年，接受禪讓后改年號），下詔讓僧實禪師擔任周國三藏（精通佛經的僧人）○下詔用舍利

【English Translation】 English version: His reverence for the Buddha was extreme, because in his previous life he was a Shami (Buddhist novice monk) of a sacred temple. He appeared in the world with wisdom and aspiration, residing in the position of a king and practicing the Dharma. It was only that he was fond of killing in his early years, which was due to his past habits. He was not like Jie and Zhou, who never encountered the Buddha's teachings and did not repent after killing.

Wu Cheng (ninth son of Emperor Gaozu of Zhan):

In the second year of Heqing, an edict was issued to have Dharma Master Huizang lecture on the Avatamsaka Sutra (the sixty-volume translation of the Jin Dynasty) in the Taiji Hall. Sun Jingde had previously made a Guanyin (Avalokitesvara) statue, but later committed a crime and was sentenced to death. He dreamed of a Shami teaching him that reciting a sutra could save him. After waking up, he recited it a thousand times. At the execution, the knife broke three times. The official in charge reported this, and the emperor issued an edict to pardon him. When Sun Jingde returned home, he saw three knife marks on the neck of the Guanyin statue. This sutra then began to circulate and was called the 'High King Avalokitesvara Sutra'.

Commentary: This sutra has only ten sentences, which are the verses that Wang Xuanmo of the Song Dynasty received in a dream. What is currently published in the market is the sutra recited by Sun Jingde. Later people have added to it indiscriminately, making the text cluttered, which has led knowledgeable people to doubt its authenticity. In addition, during the Jiayou period of this dynasty, the wife of Longxue Mei Zhi lost her sight and prayed at Shangzhu Temple. One night, she dreamed of a person in white teaching her to recite the ten-sentence Guanyin Sutra, so she recited it continuously, and her eyes regained their sight. Qingxian Zhao Gong published this event. Avalokitesvara Bodhisattva uses this extremely simple sutra to save people from danger. There are three recorded instances of its efficacy throughout history. How can one not believe?

Later Lord (Wei Wu's eldest son):

In the sixth year of Wuping, the Shami Baoqian and ten others went to the Western Heaven (ancient India) to seek scriptures and returned with 260 Sanskrit texts.

In the first year of Longhua, an edict was issued to repair the pagoda built by Fotucheng at Baima Temple in Yedu, and three Sharira (Buddhist relics) were obtained. They were placed in a treasure bottle, and King Yong of Guangwu performed a ritual with a crystal bowl, praying. The Sharira suddenly floated on the surface of the water and rotated seven times to the right.

Northern Zhou (capital in Chang'an):

Emperor Min (Yuwen Jue, third son of Emperor Taizu, received the abdication of Western Wei):

First year (i.e., the twenty-fourth year of Datong of Western Wei, the era name was changed after receiving the abdication), an edict was issued to appoint Zen Master Sengshi as the Tripitaka (a monk proficient in Buddhist scriptures) of the Zhou state ○ An edict was issued to use Sharira

利藏蒲州常念寺。大放光明自瓶而出。乃建浮圖以表祥異○帝獵于檀山。遙指山上問群臣。有所見乎。掌書記盧光獨曰。見一沙門。帝曰。是矣。即解圍而還乃令光于見處造浮圖。掘基一丈得錫杖瓦缽。

武帝(邕太祖第四子)

保定三年。詔曰。歲在昭陽(三陽孟春)龍集天並(龍集者。東方蒼龍為歲首也。天並歲在申也)當令所司奉造一切經藏。始乎生滅之教訖于泥洹之說云云。

天和四年。沙門藏稱。于長安譯經。沙門至德譯法華經普門重頌偈○詔名儒僧道申述三教。沙門道安作二教論。以儒道九流為外教。釋氏為內教。帝通道士張賓衛元嵩之贊。以讖緯黑衣當王。心忌釋氏。張賓說帝曰。唐虞無佛圖而國安。齊梁有寺舍而祚短。但利民益國即稱佛心。夫佛以大慈為本。終不苦役黎民虔恭泥木。請造平延大寺容著四海蒼生。不立曲見伽籃遍安大乘五典。以平延者。無問道俗罔擇怨親。以城隍為塔寺。即皇帝是如來。用郭邑作僧坊。和夫妻為聖眾。推令德作三綱。尊耆年為上座。選仁智充知事。求勇恪作法師。是以六合無怨紂之心。八方有歌周之詠云云。

四年二月。集百僚僧道于文德殿。討論釋老同異。

建德元年正月。帝幸玄都觀自升座講說。公卿僧道互為難問○時長安有李

【現代漢語翻譯】 現代漢語譯本：利藏在蒲州常念寺，從瓶中放出大光明。於是建造佛塔來彰顯祥瑞奇異的景象。皇帝在檀山打獵，遙指山上問群臣：『你們看見什麼了嗎？』掌書記盧光獨自回答說：『看見一個沙門（出家修行的僧人）。』皇帝說：『就是他了。』於是停止狩獵返回，命令盧光在看見沙門的地方建造佛塔。挖掘地基一丈深，得到了錫杖（僧人用的手杖）和瓦缽（僧人用的缽盂）。 武帝（邕太祖第四子） 保定三年，皇帝下詔說：『今年在昭陽（指三陽孟春，即正月），太歲在申（龍集指東方蒼龍為歲首，天並指太歲在申）。應當命令有關部門奉造一切經藏，從生滅的教義開始，到泥洹（涅槃）的學說結束。』等等。 天和四年，沙門藏稱在長安翻譯佛經。沙門至德翻譯《法華經·普門品》中的重頌偈。 皇帝詔令名儒、僧人、道士闡述三教的義理。沙門道安作《二教論》，認為儒道九流是外教，釋氏是內教。皇帝聽通道士張賓、衛元嵩的贊同之言，認為讖緯之書預言黑衣人（指僧人）將要稱王，心中忌憚釋氏。張賓勸說皇帝說：『唐堯虞舜沒有佛圖（寺廟）而國家安定，齊朝梁朝有寺舍而國祚短促。只要有利於人民、有益於國家，就稱得上是佛心。佛以大慈大悲為根本，終究不會讓百姓勞苦去虔誠地建造泥木佛像。請建造平延大寺，容納四海百姓，不設立曲解佛意的伽藍（寺廟），普遍宣揚大乘五典。所謂平延，就是不分道俗，不選擇怨親。以城隍作為塔寺，以皇帝作為如來，用郭邑作為僧坊，以夫妻作為聖眾，推舉有德之人作為三綱，尊敬年長之人作為上座，選拔仁智之人充當知事，尋求勇敢恪盡職守之人作為法師。這樣，天下就不會有怨恨商紂王的心，四方都會有歌頌周朝的詩歌。』等等。 四年二月，皇帝在文德殿召集百官、僧人、道士，討論釋教和道教的同異。 建德元年正月，皇帝駕臨玄都觀，親自升座講說。公卿、僧人、道士互相辯難問答。當時長安有個李

【English Translation】 English version: Li Zang, at Changnian Temple in Puzhou, emitted great light from a bottle. Thereupon, a pagoda was built to signify the auspicious and extraordinary phenomenon. The Emperor was hunting at Tanshan, and pointing to the mountain from afar, asked his ministers, 'Do you see anything?' The secretary Lu Guang alone replied, 'I see a Shramana (a monk who has left home to practice religion).' The Emperor said, 'That is he.' Thereupon, he stopped the hunt and returned, ordering Lu Guang to build a pagoda at the place where the Shramana was seen. Digging the foundation one zhang (approximately 3.3 meters) deep, a khakkhara (a monk's staff) and a patra (a monk's bowl) were found. Emperor Wu (the fourth son of Emperor Tai Zu of Northern Zhou) In the third year of Baoding, the Emperor issued an edict saying, 'This year is in Zhaoyang (referring to the first month of spring), and the Jupiter is in Shen (Longji refers to the Azure Dragon of the East being the beginning of the year, and Tianbing refers to Jupiter being in Shen). The relevant departments should be ordered to respectfully create a complete collection of scriptures, starting from the teachings of birth and death and ending with the teachings of Nirvana.' And so on. In the fourth year of Tianhe, the Shramana Zang Cheng translated scriptures in Chang'an. The Shramana Zhi De translated the Gatha verses in the 'Universal Gate' chapter of the Lotus Sutra. The Emperor ordered famous Confucian scholars, monks, and Taoists to expound on the principles of the three teachings. The Shramana Dao An wrote 'On the Two Teachings,' considering Confucianism and the Nine Schools of Taoism as external teachings, and Buddhism as the internal teaching. The Emperor believed the words of praise from the Taoists Zhang Bin and Wei Yuansong, who thought that the apocryphal texts predicted that a black-robed person (referring to monks) would become king, and he was wary of Buddhism in his heart. Zhang Bin advised the Emperor, saying, 'The Tang and Yu dynasties did not have Buddhist temples, yet the country was stable. The Qi and Liang dynasties had monasteries, but their reigns were short. As long as it benefits the people and the country, it can be called the heart of the Buddha. The Buddha takes great compassion as the foundation and would never make the people suffer to piously build clay and wooden images. Please build the Pingyan Great Temple to accommodate the people of the four seas, do not establish distorted interpretations of the Sangharama (monastery), and universally promote the Five Classics of Mahayana. The so-called Pingyan means not distinguishing between clergy and laity, not choosing between enemies and relatives. Take the city gods as pagodas and temples, take the Emperor as the Tathagata, use the outer city as monasteries, take husband and wife as the holy assembly, promote virtuous people as the three guides, respect the elderly as the senior monks, select benevolent and wise people to serve as administrators, and seek brave and dutiful people as Dharma masters. In this way, the world will not have the heart to resent King Zhou, and all directions will have songs praising the Zhou dynasty.' And so on. In the second month of the fourth year, the Emperor gathered officials, monks, and Taoists in the Wende Hall to discuss the similarities and differences between Buddhism and Taoism. In the first month of the first year of Jiande, the Emperor visited the Xuandu Temple and personally ascended the seat to preach. Officials, monks, and Taoists debated and questioned each other. At that time, there was a Li in Chang'an

練者。神異不測。每夜于街上大哭釋迦牟尼佛。如此屢月。后二年果有廢釋之事。

二年二月。集百僚僧道論三教先後。以儒為先。道次之。釋居后○詔群臣沙門道士。于內殿博議三教。法猛法師立論理勝。司隸大夫甄鸞上笑道論。凡三十六篇。用笑道家三十六部。以釋教有十二部。今三倍勝之(弘明集)○帝集僧道。宣旨曰。六經儒教於世為宜。真佛無像空崇塔廟。愚人信順徒竭珍財。凡是經像宜從除毀。父母恩重沙門不敬。斯為悖逆之甚。國法豈容。並令反俗用崇孝養。時慧遠法師出衆抗答曰。若以形像無情。事之無福。國家七廟豈是有情。帝曰。佛經外國之法。故當廢之。七廟上世所立。朕亦不以為然將同廢之矣。師曰。若以外國之法非此所用。仲尼所說出自魯國。秦晉之地亦應不行。七廟若廢則五經無用。三教同廢何以治國。帝曰。魯與秦晉。封域雖殊。莫非一王之化。師曰。若秦魯同一王化。震旦天竺同在閻浮輪王一化。何不同遵。帝與師往復數至十二。帝不能屈。三年五月。帝欲偏廢釋教。令道士張賓飾詭辭以挫釋子。法師知玄抗酬精壯。帝意賓不不能制。即震天威以垂難辭。左右吒玄聽制。玄安庠應對。陳義甚高。陪位大臣莫不欽難。獨帝不說。明日下詔。並罷釋道二教。悉毀經像。沙門道士並

【現代漢語翻譯】 現代漢語譯本：有一個修行者，他的行為神秘莫測。他每晚都在街上大哭『釋迦牟尼佛』（Sakyamuni Buddha，佛教創始人）。這種情況持續了幾個月。後來過了兩年，果然發生了廢除佛教的事情。

二年二月，朝廷召集百官、僧侶和道士，討論儒、道、釋三教的先後順序。認為儒教最先，道教其次，佛教最後。皇帝下詔給群臣、沙門（Sramana，佛教出家修行者）和道士，在內殿辯論三教。法猛法師的立論在道理上佔了上風。司隸大夫甄鸞呈上《笑道論》，共三十六篇，用以嘲笑（笑）道家的三十六部經典。認為佛教有十二部經典，現在（道教）勝過佛教三倍（出自《弘明集》）。

皇帝召集僧侶和道士，宣旨說：『六經』（Six Classics，儒家經典）和儒教在世間是適宜的。真佛沒有形象，只是空崇拜塔廟。愚蠢的人相信順從，白白耗盡珍貴的財物。凡是佛經和佛像，都應該拆除毀壞。父母的恩情深重，沙門卻不尊敬，這是非常悖逆的行為。國家的法律怎麼能容忍？命令他們還俗，崇尚孝道。』當時慧遠法師從人群中站出來，抗議回答說：『如果因為形像沒有感情，事奉它就沒有福報，那麼國家的七廟（Seven ancestral temples，古代祭祀祖先的場所）難道是有感情的嗎？』皇帝說：『佛經是外國的法，所以應當廢除它。七廟是上古時代建立的，我也不認為它們是對的，也將一同廢除它們。』法師說：『如果因為外國的法不適合這裡使用，那麼仲尼（仲尼，孔子的字）所說的話出自魯國，秦晉之地也應該不行。七廟如果廢除，那麼五經（Five Classics，儒家經典）就沒有用處。三教一同廢除，用什麼來治理國家？』皇帝說：『魯國和秦晉，封地雖然不同，但沒有不是一個君王的教化。』法師說：『如果秦魯同屬於一個君王的教化，那麼震旦（Cinastan，古代中國）和天竺（India，古代印度）同在閻浮輪王（Jambudvipa，佛教宇宙觀中的一個大陸）的一個教化之下，為什麼不同樣遵從？』皇帝和法師來回辯論了十幾次，皇帝不能使法師屈服。三年五月，皇帝想要偏袒地廢除佛教，命令道士張賓用虛假的言辭來挫敗佛教徒。法師知玄抗辯應對，精闢有力。皇帝認為張賓不能制服知玄，就用皇帝的威嚴來提出難題。左右的人呵斥知玄聽從皇帝的命令。知玄安詳地應對，陳述的道理非常高深。在座的大臣沒有不欽佩讚歎的，只有皇帝不高興。第二天，皇帝下詔，一併廢除佛教和道教，全部毀壞經書和佛像，沙門和道士都

【English Translation】 English version: There was a practitioner whose actions were mysterious and unpredictable. Every night, he would cry out 'Sakyamuni Buddha' (Sakyamuni Buddha, the founder of Buddhism) on the streets. This continued for several months. Two years later, the abolition of Buddhism indeed occurred.

In the second month of the second year, the court gathered officials, monks, and Taoists to discuss the order of precedence among Confucianism, Taoism, and Buddhism. Confucianism was considered first, Taoism second, and Buddhism last. The emperor issued an edict to the officials, Sramanas (Sramana, Buddhist renunciates), and Taoists to debate the three religions in the inner palace. Dharma Master Fa Meng's arguments prevailed in reason. The Sili Daifu (a high-ranking official) Zhen Luan presented 'A Treatise Ridiculing Taoism,' consisting of thirty-six chapters, using it to mock (laugh at) the thirty-six scriptures of Taoism. He argued that Buddhism had twelve scriptures, and now (Taoism) surpassed Buddhism threefold (from 'Collection for the Propagation and Clarification of Buddhism').

The emperor summoned monks and Taoists, proclaiming: 'The 'Six Classics' (Six Classics, Confucian classics) and Confucianism are suitable for the world. The true Buddha has no image, merely empty worship of pagodas and temples. Foolish people believe and obey, wasting precious wealth in vain. All Buddhist scriptures and images should be removed and destroyed. Parents' kindness is profound, yet Sramanas do not respect them, which is extremely rebellious. How can the laws of the state tolerate this? Order them to return to lay life and promote filial piety.' At that time, Dharma Master Huiyuan stepped forward from the crowd and protested, replying: 'If it is because images have no feelings and serving them brings no blessings, then do the state's Seven Ancestral Temples (Seven ancestral temples, places for ancestral worship in ancient times) have feelings?' The emperor said: 'Buddhist scriptures are foreign laws, so they should be abolished. The Seven Temples were established in ancient times, and I do not consider them correct either, and will abolish them together.' The Dharma Master said: 'If foreign laws are not suitable for use here, then the words of Zhongni (Zhongni, Confucius's courtesy name) originated in the state of Lu, and should not be practiced in the lands of Qin and Jin either. If the Seven Temples are abolished, then the 'Five Classics' (Five Classics, Confucian classics) will be useless. If the three religions are abolished together, what will be used to govern the country?' The emperor said: 'Although the territories of Lu, Qin, and Jin are different, none are not under the influence of one king.' The Dharma Master said: 'If Qin and Lu belong to the influence of one king, then Cinastan (Cinastan, ancient China) and India (India, ancient India) are both under the influence of one Jambudvipa King (Jambudvipa, a continent in Buddhist cosmology), why not follow the same principles?' The emperor and the Dharma Master debated back and forth a dozen times, and the emperor could not subdue the Dharma Master. In the fifth month of the third year, the emperor wanted to partially abolish Buddhism, ordering the Taoist Zhang Bin to use false words to defeat the Buddhists. Dharma Master Zhixuan countered and responded with precision and strength. The emperor believed that Zhang Bin could not subdue Zhixuan, so he used the emperor's authority to pose difficult questions. The people around rebuked Zhixuan to obey the emperor's orders. Zhixuan responded calmly, and the principles he stated were very profound. The ministers present all admired and praised him, but the emperor alone was unhappy. The next day, the emperor issued an edict, abolishing both Buddhism and Taoism, destroying all scriptures and images, and the Sramanas and Taoists all

令還俗。時國境僧道反服者二百餘萬○六月詔釋道有名德者。別立通道觀。置學士百二十員。著衣冠笏履。以彥琮等為學士。沙門道安有宿望欲官之。安以死拒號慟不食而終(前曾作二教論)○法師靜藹聞詔下。詣闕奉表求見。帝引對。極陳毀教報應之事。帝改容謝遣之。遂遁入終南山。號泣七日。坐磐石引刀自條其肉。掛腸胃于松枝。捧心而卒。白乳旁流凝于石上。聞者莫不流涕。

述曰。佛道本常。有時而厄者。世人之業感耳。以故大小三災業感之大。三武滅僧。業感之小。然每當滅則必有聖賢者出。魏武有曇始。周武有知玄道安靜藹。皆為法忘身求復大教。而藹之條肉捧心。世或謂。其徒自苦辛。殊不知縱無益於當朝。猶足以感動世人俾知為法之切有若此者。武帝廢之。宣帝復之。曾不數年其道復振。疇知非藹師誠感之應乎。

六年。伐齊滅之。並毀齊境佛教經像。時僧尼反服者三百餘萬。

宣政元年六月。帝感癘疾。身瘡大發遂殂(補註引僧傳)。

宣帝(斌武帝子)

大成元年。先是沙門道林以學業進見。與武帝議論二十日。酬酢七十番。帝不能屈。遂許以復教。會帝殂。至是道林申請尤力。上許之。遂下詔曰。先帝惑于異論。以釋道為無益。故廢而不行。然大教所繫詎宜

【現代漢語翻譯】 現代漢語譯本 令僧人還俗。當時全國僧人和道士被迫還俗的有二百多萬人。六月，皇帝下詔選拔佛教和道教中有聲望和德行的人，特別設立通道觀，設定學士一百二十名，讓他們穿戴官服和手持笏板，任命彥琮等人為學士。沙門道安很有名望，皇帝想授予他官職，道安以死抗拒，號啕大哭，不吃東西而死（之前曾作《二教論》）。 法師靜藹聽說詔令下達，前往皇宮，上表請求面見皇帝。皇帝接見了他，靜藹極力陳述毀壞佛教的報應之事。皇帝改變臉色，道歉后遣送他離開。靜藹於是逃入終南山，號哭七日，坐在磐石上，用刀割下自己的肉，把腸胃掛在松樹枝上，捧著心而死。白色的乳汁從傷口流出，凝結在石頭上。聽到的人沒有不流淚的。 史論說：佛教和道教本來是常存的，有時遇到厄運，是世人的業力感召所致。因此，大如大小三災是業力感召的結果，小如三武滅佛也是業力感召的結果。然而，每當遇到滅佛之事，就必定有聖賢之人出現。魏武帝時有曇始，周武帝時有知玄、道安、靜藹，他們都爲了佛法而忘卻自身，尋求恢復佛教。而靜藹割肉捧心，世人或許認為，這是他的徒弟自討苦吃。殊不知即使對當時的朝廷沒有益處，也足以感動世人，使他們知道爲了佛法的懇切之心有如此之人。武帝廢除佛教，宣帝恢復佛教，不到幾年，佛教又重新振興。誰知道這不是靜藹法師的誠心感應呢？ 六年，北周攻打齊國，滅亡了齊國，並摧毀了齊國境內的佛教經書和佛像。當時僧尼被迫還俗的有三百多萬人。 宣政元年六月，皇帝感到得了惡性疾病，身上長滿大瘡，於是去世（補註引用《僧傳》）。 宣帝（宇文斌，武帝的兒子） 大成元年，先前沙門道林因為學業精進而被引薦給武帝，與武帝辯論了二十天，往來辯駁了七十次，武帝不能駁倒他，於是答應恢復佛教。恰逢武帝去世，到這時道林極力請求恢復佛教，皇帝答應了他，於是下詔說：『先帝被不同的理論迷惑，認為佛教和道教沒有益處，所以廢除而不實行。然而，偉大的教義關係重大，怎麼能隨便廢除呢？』

【English Translation】 English version He ordered monks to return to lay life. At that time, more than two million monks and Taoists in the country were forced to return to lay life. In June, the emperor issued an edict to select monks and Taoists with prestige and virtue, and specially established the Tongdao Temple, setting up 120 academicians, ordering them to wear official uniforms and hold tablets, and appointing Yan Cong and others as academicians. The Shramana Daoan was very famous, and the emperor wanted to grant him an official position, but Daoan resisted with death, crying loudly and refusing to eat, and died (he had previously written 'A Discussion of the Two Teachings'). The Dharma Master Jingai heard the edict and went to the palace to submit a memorial requesting an audience with the emperor. The emperor received him, and Jingai vehemently stated the retribution for destroying Buddhism. The emperor changed his expression, apologized, and sent him away. Jingai then fled into Zhongnan Mountain, crying for seven days, sitting on a boulder, cutting off his own flesh with a knife, hanging his intestines on pine branches, and dying holding his heart. White milky fluid flowed from the wounds and solidified on the stone. Everyone who heard of it could not help but shed tears. It is said that Buddhism and Taoism are inherently constant, and sometimes encounter misfortune, which is caused by the karma of the people. Therefore, great disasters such as the three major and minor calamities are the result of karmic retribution, and small disasters such as the persecution of Buddhism by the Three Wu Emperors are also the result of karmic retribution. However, whenever there is a persecution of Buddhism, there will inevitably be sages and virtuous people who appear. During the reign of Emperor Wu of Wei, there was Tan Shi, and during the reign of Emperor Wu of Zhou, there were Zhixuan, Daoan, and Jingai, who all forgot themselves for the sake of the Dharma and sought to restore Buddhism. As for Jingai cutting his flesh and holding his heart, the world may think that this was his disciple making trouble for himself. Little do they know that even if it was of no benefit to the current dynasty, it was enough to move the world and make them know that there are such people who are so earnest for the sake of the Dharma. Emperor Wu abolished Buddhism, and Emperor Xuan restored Buddhism. In less than a few years, Buddhism was revived again. Who knows if this was not the response of Dharma Master Jingai's sincere devotion? In the sixth year, the Northern Zhou attacked Qi and destroyed the Qi kingdom, and destroyed the Buddhist scriptures and statues within the Qi territory. At that time, more than three million monks and nuns were forced to return to lay life. In June of the first year of Xuanzheng, the emperor felt that he had contracted a malignant disease, and his body was covered with large sores, and then he died (supplementary note quoted from 'Monk Biography'). Emperor Xuan (Yuwen Bin, son of Emperor Wu) In the first year of Dacheng, the Shramana Daolin was previously introduced to Emperor Wu because of his academic excellence, and debated with Emperor Wu for twenty days, arguing back and forth seventy times. Emperor Wu could not refute him, so he agreed to restore Buddhism. Coincidentally, Emperor Wu died, and at this time Daolin strongly requested the restoration of Buddhism, and the emperor agreed to him, so he issued an edict saying: 'The late emperor was confused by different theories and thought that Buddhism and Taoism were of no benefit, so he abolished them and did not practice them. However, the great teachings are of great importance, how can they be abolished casually?'

罷黜。今簡耆舊有道者二百二十人。勿翦發毀形。于東西二京陟岵寺為國行道。乃敕智藏等長髮為菩薩僧。充寺主。華冠瓔珞作菩薩大士相○詔曰。三寶尊重特宜脩敬。其令舊沙門有德行者。于政成殿西安居行道○追封孔子為鄒國公。

靜帝(衍宣帝子)

大定元年。詔天下並復釋道二教。復立佛天尊像。丞相楊堅。與陟岵寺智藏靈乾等再落髮。度僧二百二十人。

佛祖統紀卷第三十八(終)

然河圖洛書天道所以下教於世者。豈當以神怪非之乎。是則老子聖人或在天為君主。或分形下教。皆隨時以闡化也。當老子之下教寇君。授之經法任以天師。俾除削三張之弊。其言有足取也。至囑以輔佐太平之說。故能造闕下以獻其書。崔浩引而進之。太武信而納之。未足為過也。一旦崔浩以惡釋之心勸其上。於是遽起案誅沙門之禍。酷哉此時其法運之一厄乎。既而崔浩族誅。太武被弒。不令之終足彰其罪。及文成詔復佛法大建浮圖一翕一張曾不足以累本常之道也。世或以毀釋過謙之者。然謙之特受教於老君。以告人主耳。初未嘗創毀釋之論。毀釋自太武崔浩起也。夫法運之通塞數也。人心之好惡勢也。勢與數合。佛力不能移也。故知太武崔浩之毀釋執與數合。非謙之之過也。煬帝師智者。及智者亡弒

【現代漢語翻譯】 現代漢語譯本：罷黜（免職）。現在挑選以前有德行的人二百二十人。不要剃髮毀壞他們的外形。在東西二京的陟岵寺為國家修行。於是命令智藏等人留長頭髮作為菩薩僧，擔任寺廟的住持。戴著華麗的帽子和瓔珞，作為菩薩大士的形象。皇帝下詔說：『佛、法、僧三寶非常重要，應該特別尊敬。』命令以前有德行的沙門，在政成殿西安居修行。追封孔子為鄒國公。

靜帝（衍宣帝的兒子）

大定元年，下詔天下全部恢復釋教和道教。恢復設立佛像和天尊像。丞相楊堅，與陟岵寺的智藏、靈乾等人再次剃度，度化僧人二百二十人。

《佛祖統紀》卷第三十八（終）

然而《河圖》、《洛書》是天道用來向世人傳授教義的，怎麼能用神怪的說法來否定它們呢？這樣說來，老子這樣的聖人，或許在天上是君主，或許分化形體下凡傳授教義，都是隨時變化來闡揚教化。當老子下凡傳授教義給寇謙之（人名）時，授予他經法，任命他為天師，讓他消除三張（指張角、張魯、張修）的弊端，他的言論有可取之處。甚至囑咐他輔佐太平的說法，所以他才能在宮闕下獻上他的書。崔浩（人名）引用並進獻給皇帝，太武帝（北魏皇帝）相信並採納，這並沒有什麼過錯。一旦崔浩以厭惡佛教的心勸說他的君主，於是立刻發起案件誅殺沙門的禍事。太殘酷了！這真是佛教法運的一個劫難啊！不久崔浩被滅族，太武帝被弒殺，不得善終足以彰顯他的罪惡。等到文成帝下詔恢復佛法，大建佛塔，一收一放，都不能損害根本常在的道。世人或許認為毀壞佛教是寇謙之的過錯，然而寇謙之只是接受老君的教誨，用來告訴人主罷了。他最初並沒有創立毀壞佛教的言論，毀壞佛教是從太武帝和崔浩開始的。佛法命運的通達和阻塞是定數，人心的好惡是趨勢。趨勢與定數相合，佛力也不能轉移。所以知道太武帝和崔浩毀壞佛教是執著于定數相合，不是寇謙之的過錯。隋煬帝（楊廣）以智者大師（佛教天臺宗的實際創始人）為師，以及智者大師去世

【English Translation】 English version: Dismissed (from office). Now selecting two hundred and twenty people who previously had virtue. Do not cut their hair or destroy their appearance. At Zhisishan Temple in the eastern and western capitals, they will practice the Way for the country. Thereupon, he ordered Zhizang and others to keep their hair long as Bodhisattva monks, serving as abbots of the temples. Wearing ornate crowns and necklaces, they will assume the appearance of great Bodhisattvas. An imperial edict stated: 'The Three Jewels (Buddha, Dharma, Sangha) are highly revered and should be especially respected.' He ordered the former Shramanas (monks) with virtuous conduct to reside in peace and practice the Way in the Zhengcheng Hall in Xi'an. Posthumously conferred upon Confucius the title of Duke of Zou.

Emperor Jing (son of Emperor Xuan)

In the first year of the Dading era, an edict was issued to restore both Buddhism and Taoism throughout the empire. Re-establishing the images of Buddhas and Celestial Worthies. Prime Minister Yang Jian, along with Zhizang and Linggan from Zhisishan Temple, once again tonsured and ordained two hundred and twenty monks.

Comprehensive Record of the Buddhist Patriarchs, Volume 38 (End)

However, the Hetu (Yellow River Map) and Luoshu (Luo River Scroll) are the means by which the Way of Heaven imparts teachings to the world. How can we dismiss them as mere myths and wonders? Thus, Laozi, as a sage, may be a ruler in heaven or manifest in various forms to descend and teach, all in accordance with the times to propagate enlightenment. When Laozi descended to teach Kou Qianzhi (personal name), he bestowed upon him scriptures and appointed him as Celestial Master, tasking him with eliminating the evils of the Three Zhangs (referring to Zhang Jiao, Zhang Lu, and Zhang Xiu). His words had merit. He even entrusted him with the task of assisting in the establishment of peace, which is why he was able to present his book at the palace gates. Cui Hao (personal name) cited and presented it to the emperor, and Emperor Taiwu (emperor of the Northern Wei dynasty) believed and adopted it, which was not a mistake. Once Cui Hao, with a heart that detested Buddhism, persuaded his sovereign, he immediately initiated a case to execute the Shramanas, a calamitous event. How cruel! This was truly a disaster for the Dharma's fortune! Soon after, Cui Hao's clan was exterminated, and Emperor Taiwu was assassinated, his ignominious end sufficient to demonstrate his guilt. When Emperor Wencheng issued an edict to restore Buddhism and build pagodas on a large scale, both contraction and expansion could not harm the fundamental and constant Way. Some may consider Kou Qianzhi to be at fault for destroying Buddhism, but Kou Qianzhi merely received teachings from Laozi and used them to advise the ruler. He never initially created the theory of destroying Buddhism; the destruction of Buddhism began with Emperor Taiwu and Cui Hao. The flourishing and decline of the Dharma's fortune are predetermined, and the likes and dislikes of people's hearts are trends. When trends align with destiny, the power of the Buddha cannot change it. Therefore, knowing that Emperor Taiwu and Cui Hao's destruction of Buddhism was adhering to destiny, it was not Kou Qianzhi's fault. Emperor Yang of Sui (Yang Guang) took the Great Master Zhiyi (the actual founder of the Tiantai school of Buddhism) as his teacher, and the death of Great Master Zhiyi

父竊位。下罷僧毀寺之詔而卒沮於事。豈智者教之耶。衛元嵩教周武。趙歸真教唐武。比誠教之也。君與臣俱遭冥罰。非不幸也。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第三十九

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之六

隋(都長安)

文帝(楊堅受周禪)

開皇元年。帝初受禪沙門曇延謁見。勸興復佛法。乃下詔。周朝廢寺咸與修營。境內之人任聽出家。仍令戶口出錢建立經像。由是民間佛經。多於六藝之籍○初同州般若寺尼智仙。通禪觀言人吉兇。皆驗。文帝始生於寺。尼謂太祖曰。此兒佛天所祐。因呼為那羅延(此云鉤鎖力士)太祖委仙視育。一日皇妣來抱。見兒成龍形驚墮于地。尼失聲曰。驚吾兒致令晚得天下。及長密告之曰。像教將滅。一切鬼神皆西向。汝當大貴佛法暫廢賴汝而興。及周武罷教。此尼竟隱帝家○詔于相州戰地為軍士死事者建寺薦福○敕僧猛法師住大興善寺。為隋國大統○南朝陳國沙門智周等自西竺還。赍梵經二百六十部。詣闕上進。上召見慰勞。賜以繒錢。

三年。詔天下正五九並六齋日不得殺生命○唐公李淵(高祖初封于唐)以長安宅居施沙門曇崇。帝為制清禪寺名○海陵沙門惠盈。六時禮三千

【現代漢語翻譯】 現代漢語譯本：

『父親篡奪了皇位。下令停止佛教，毀壞寺廟，但最終沒有成功。難道是智者教唆他這樣做的嗎？衛元嵩教唆周武帝，趙歸真教唆唐武宗。這確實是教唆啊。君王和臣子都遭受了冥冥之中的懲罰，這並非是不幸。』 『開皇元年，文帝（楊堅，接受了北周的禪讓）剛即位，沙門曇延謁見，勸他復興佛法。於是下詔，周朝廢棄的寺廟全部修復，境內的人民可以自由出家。還命令每家每戶出錢建立佛經和佛像。因此，民間的佛經比儒家的經典還要多。』 『當初，同州般若寺的尼姑智仙，精通禪觀，預言人的吉兇，都很靈驗。文帝最初出生在寺里，尼姑對文帝的父親說：「這個孩子受佛天保佑。」因此稱他為那羅延（意思是鉤鎖力士）。文帝的父親委託智仙照看撫養。一天，文帝的母親來抱他，看見孩子變成龍形，驚嚇得掉在地上。尼姑失聲說：「驚嚇了我的孩子，導致他晚些才得到天下。」等到文帝長大后，智仙秘密地告訴他說：「佛教將要滅亡，一切鬼神都向西而去。你將來會大富大貴，佛法暫時廢棄，要依靠你來複興。」等到周武帝滅佛時，這個尼姑竟然隱居在文帝家中。』 『文帝下詔在相州戰場為陣亡的將士建立薦福寺。』 『敕令僧猛法師住持大興善寺，作為隋朝的僧官之首。』 『南朝陳國的沙門智周等人從西竺（古印度）返回，帶來了梵文佛經二百六十部，到朝廷進獻。文帝召見他們，慰勞賞賜了繒和錢。』 『三年，文帝下詔天下在正月、五月、九月以及六齋日不得殺生。』 『唐公李淵（唐高祖最初被封為唐國公）將長安的住宅捐獻給沙門曇崇，文帝為寺廟賜名清禪寺。』 『海陵的沙門惠盈，每天六時禮拜三千佛。』

【English Translation】 English version:

'The father usurped the throne. He issued an edict to abolish Buddhism and destroy temples, but ultimately failed. Was it the wise who taught him to do this? Wei Yuansong taught Emperor Wu of Zhou, and Zhao Guizhen taught Emperor Wu of Tang. This is indeed teaching. Both the ruler and the ministers suffered unseen punishment, which is not unfortunate.' 'In the first year of Kaihuang, Emperor Wen (Yang Jian, who received the abdication from the Northern Zhou) had just ascended the throne when the Shramana Tanyan visited him and advised him to revive Buddhism. Thereupon, he issued an edict that all the temples abolished during the Zhou dynasty should be repaired, and the people within the territory were free to become monks. He also ordered each household to contribute money to build Buddhist scriptures and statues. As a result, Buddhist scriptures among the people were more numerous than Confucian classics.' 'Initially, the nun Zhixian of the Prajna Temple in Tongzhou was proficient in Chan contemplation and accurately predicted people's fortunes. Emperor Wen was initially born in the temple, and the nun said to Emperor Wen's father, 'This child is blessed by the Buddha and the heavens.' Therefore, she called him Narayana (meaning hook-lock warrior). Emperor Wen's father entrusted Zhixian to take care of him. One day, Emperor Wen's mother came to hold him and saw the child transform into a dragon, startling her and causing her to drop him on the ground. The nun exclaimed, 'Startling my child has caused him to gain the empire later.' When Emperor Wen grew up, Zhixian secretly told him, 'Buddhism is about to perish, and all the ghosts and gods are turning westward. You will be very wealthy and noble in the future, and Buddhism will be temporarily abolished, relying on you to revive it.' When Emperor Wu of Zhou destroyed Buddhism, this nun actually lived in Emperor Wen's house.' 'Emperor Wen issued an edict to build Jianfu Temple in the battlefield of Xiangzhou for the soldiers who died in battle.' 'He ordered Dharma Master Sengmeng to reside in Daxingshan Temple as the head of the Sangha in the Sui Dynasty.' 'The Shramanas Zhizhou and others from the Chen Dynasty of the Southern Dynasties returned from West India (ancient India), bringing 260 volumes of Sanskrit Buddhist scriptures, which they presented to the court. Emperor Wen summoned them, comforted them, and rewarded them with silk and money.' 'In the third year, Emperor Wen issued an edict that no living beings should be killed on the first, fifth, and ninth months, as well as on the six fasting days.' 'Duke Tang Li Yuan (Emperor Gaozu of Tang was initially enfeoffed as Duke of Tang) donated his residence in Chang'an to the Shramana Tanchong, and Emperor Wen named the temple Qingchan Temple.' 'The Shramana Huiying of Hailing worshiped three thousand Buddhas six times a day.'

佛。救民饑苦之厄。一日講法華經。有神擁從稱五道大神。請授戒法。云往東海巡行。盈為設食授戒而去。

四年。靈藏律師始與帝為布衣交。及即位建大興善寺以居之。敕左右僕射。兩旦參問起居。嘗陪駕洛州。歸之者眾。帝手敕曰。弟子是俗人天子。律師是道人天子。有欲離俗者任師度之。由是度人至數萬。有疑之者。帝曰。律師化人為善。朕禁人為惡。意則一也。

五年詔法經法師。于大興殿授菩薩戒。

六年。亢旱。詔曇延法師于正殿。升御座南面授法。帝及群臣。咸席地受八關齋戒。俄而云興大雨沾霔。

七年。詔曇遷法師為昭玄大沙門統。

八年。曇延法師亡。帝輟視朝。敕王公已下往臨(去聲)內史薛道衡白弔文曰。聖皇啟運像法載興。卓爾緇衣郁為稱首。屈宸極之威重。申師資之禮文。三寶藉之弘通。二諦由其宣暢。以誘人為善之德。為助國行仁之方。豈謂法柱忽傾慈舟遽覆。匪直悲纏四眾。固亦酸感一人○京兆杜祈暴亡至冥府。王審其名曰。誤矣。問祈識周武帝否。答曾任左武候司法常在殿陛。王顧吏引至大鐵屋。從窗中望。一人瘦身鐵色著鐵枷鎖。祈見泣曰。大家何苦。答曰。我信衛元嵩毀滅佛法。故此受罪。祈曰。臣誤追當還。大家有說否。曰汝若還為聞大隋

【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。爲了拯救百姓于飢餓困苦之中，一日宣講《法華經》（Lotus Sutra）。有神祇擁護跟隨，自稱是五道大神（Great Gods of the Five Paths），請求傳授戒法。盈（Ying）說要前往東海巡視，佛為他們設齋飯並傳授戒律后離去。

四年後，靈藏律師（Vinaya Master Lingzang）最初以平民身份與皇帝交往。等到皇帝即位后，建造大興善寺（Daxingshan Monastery）讓他居住。皇帝敕令左右僕射（Chief Assistants），每日早晚參拜問候起居。靈藏律師曾陪同皇帝前往洛州（Luozhou），歸附他的人很多。皇帝親筆敕書說：『弟子是世俗的天子，律師是修道的天子。』有想要出家的人，任憑律師度化。因此，被度化的人數達到數萬。有人對此表示懷疑，皇帝說：『律師教化人們為善，朕禁止人們作惡，用意是一樣的。』

五年，皇帝下詔法經法師（Dharma Master Fajing）在大興殿（Daxing Hall）傳授菩薩戒（Bodhisattva Precepts）。

六年，發生嚴重旱災。皇帝下詔曇延法師（Dharma Master Tanyan）在正殿（Main Hall）升上御座，面向南方傳授佛法。皇帝和群臣都坐在地上接受八關齋戒（Eight Precepts）。不久，烏雲聚集，下起大雨，滋潤大地。

七年，皇帝下詔曇遷法師（Dharma Master Tanqian）擔任昭玄大沙門統（Chief of the Sangha）。

八年，曇延法師去世。皇帝停止處理朝政，敕令王公以下官員前往弔唁。內史薛道衡（Xue Daoheng）撰寫祭文說：『聖明的皇帝開啟國運，佛法得以興盛。卓爾不群的出家人，成為僧侶的首領。降低皇帝的尊嚴，推崇師道的禮儀。三寶（Three Jewels）依靠他得以弘揚，二諦（Two Truths）通過他得以宣揚。用引導人們為善的德行，作為輔助國家施行仁政的方法。哪裡想到佛法的棟樑忽然傾倒，慈悲的法船突然傾覆。不僅僅是四眾弟子悲痛萬分，也確實讓皇帝感到悲傷。』京兆（Jingzhao）的杜祈（Du Qi）突然去世，到了陰間。閻王審問他的名字說：『抓錯了。』問杜祈是否認識周武帝（Emperor Wu of Zhou）。杜祈回答說，曾任左武候司法（Judicial Officer of the Left Military Guard），經常在殿陛之間。閻王示意官吏將他帶到一個大鐵屋。從窗戶中望去，一個人瘦骨嶙峋，臉色鐵青，帶著鐵枷鎖。杜祈見了哭著說：『大家（指周武帝）為何如此痛苦？』那人回答說：『我因為相信衛元嵩（Wei Yuansong）而毀滅佛法，所以在此受罪。』杜祈說：『我被錯誤地追捕，應當返回。大家有什麼話要說嗎？』那人說：『你如果回去，要宣揚大隋（Great Sui Dynasty）……』

【English Translation】 English version Buddha. To save the people from the suffering of hunger and hardship, one day he lectured on the Lotus Sutra. Gods gathered around him, claiming to be the Great Gods of the Five Paths, requesting the transmission of precepts. Ying said he was going to patrol the East Sea. Buddha provided them with food and transmitted the precepts before they departed.

Four years later, Vinaya Master Lingzang initially associated with the Emperor as a commoner. When the Emperor ascended the throne, he built Daxingshan Monastery for him to reside in. The Emperor ordered his Chief Assistants to pay their respects and inquire about his well-being every morning and evening. Vinaya Master Lingzang once accompanied the Emperor to Luozhou, and many people flocked to him. The Emperor personally wrote an edict saying: 'I am the secular Son of Heaven, and the Vinaya Master is the spiritual Son of Heaven.' Anyone who wishes to renounce the world may be ordained by the Vinaya Master. As a result, tens of thousands of people were ordained. Some people doubted this, and the Emperor said: 'The Vinaya Master teaches people to do good, and I forbid people from doing evil. The intention is the same.'

In the fifth year, the Emperor issued an edict for Dharma Master Fajing to transmit the Bodhisattva Precepts at Daxing Hall.

In the sixth year, there was a severe drought. The Emperor issued an edict for Dharma Master Tanyan to ascend the throne in the Main Hall, facing south, to teach the Dharma. The Emperor and his ministers all sat on the ground to receive the Eight Precepts. Soon after, clouds gathered, and heavy rain fell, nourishing the land.

In the seventh year, the Emperor issued an edict appointing Dharma Master Tanqian as the Chief of the Sangha.

In the eighth year, Dharma Master Tanyan passed away. The Emperor suspended court proceedings and ordered officials below the rank of duke to attend the funeral. Xue Daoheng, the Palace Secretary, wrote a eulogy saying: 'The enlightened Emperor initiated the national fortune, and the Buddhist Dharma flourished. An outstanding monk became the leader of the Sangha. He lowered the Emperor's dignity and promoted the etiquette of teacher-student relationship. The Three Jewels were able to be propagated through him, and the Two Truths were able to be proclaimed through him. He used the virtue of guiding people to do good as a way to assist the country in practicing benevolent governance. Who would have thought that the pillar of the Dharma would suddenly collapse, and the compassionate Dharma boat would suddenly capsize? It is not only the fourfold assembly that is filled with grief, but it also truly saddens the Emperor.' Du Qi of Jingzhao suddenly died and went to the underworld. King Yama examined his name and said: 'A mistake has been made.' He asked Du Qi if he knew Emperor Wu of Zhou. Du Qi replied that he had served as the Judicial Officer of the Left Military Guard and was often in the presence of the Emperor. King Yama instructed an official to take him to a large iron house. Looking through the window, he saw a person who was emaciated, with an iron-colored face, wearing iron shackles. Du Qi saw him and cried, saying: 'Why are you suffering so much?' The man replied: 'Because I believed Wei Yuansong and destroyed the Buddhist Dharma, I am suffering here.' Du Qi said: 'I was mistakenly arrested and should return. Do you have anything to say?' The man said: 'If you return, you must proclaim the Great Sui Dynasty...'

天子。昔與我共食倉庫。我滅法受大苦。望為我作福相救。及還以事聞。帝乃敕天下人出一錢為武帝追福(見唐高僧傳。法苑珠林。作趙文昌入冥。恐當時有此二事。皆可為證)。

九年。李士謙雅好佛學兼善玄談。有客問三教優劣。士謙曰。佛日也。道月也。儒五星也。時以為至論(無量壽佛經。惟愿佛日教我觀于清凈業處)。

十年(是年隋滅陳始承正統)正月詔曰。光宅顗禪師。昔周武毀教。朕曾發心必許護持。及受命於天遂即興復。師已離世網修己化人。必希獎進僧倫用光大道○敕臣僚士庶。有欲出家聽。是歲度僧至五十萬。

十一年。詔相州靈裕法師至京為國統。裕表辭三上。帝留之不可。謂僕射蘇威曰。朕知裕師剛正不可屈。乃厚賜還山。御書靈泉為寺名○十一月。晉王廣(文帝次子)總管揚州迎顗禪師。至鎮設千僧會受菩薩戒。上師號曰智者。

述曰。世謂煬帝稟戒學慧。而弒父代立。何智者之不知預鑒耶。然能借阇王之事。以比決之則此滯自銷。故觀經疏釋之則有二義。一者事屬前因。由彼宿怨來為父子。故阿阇世此云未生怨。二者大權現逆。非同俗間惡逆之比。故佛言。阇王昔于毗婆尸佛發菩提心。未嘗墮于地獄(涅槃經云)又佛為授記。卻後作佛號凈身(阇王受決經)

【現代漢語翻譯】 現代漢語譯本： 天子（指皇帝）。過去（他）與我一同在倉庫吃飯。我死後在地府遭受巨大的痛苦，希望（您）能為我做功德，祈求佛菩薩保佑我，救我脫離苦海。等到（您）還陽后，將此事稟告（皇帝）。皇帝於是下令天下百姓每人捐出一文錢，為武帝追薦冥福（見《唐高僧傳》、《法苑珠林》。有記載說是趙文昌入冥。恐怕當時有這兩件事，都可以作為佐證）。

（隋朝）第九年，李士謙雅好佛學，兼善玄學清談。有客人問（他）儒釋道三教哪個更好。李士謙說：『佛是太陽，道是月亮，儒是五星。』當時的人認為這是精闢的論斷（《無量壽佛經》說：『惟愿佛日教我觀于清凈業處』）。

（隋朝）第十年（這年隋朝取代陳朝，開始成為正統王朝），正月，皇帝下詔說：『光宅寺的顗禪師，過去周武帝毀壞佛教時，我曾經發愿一定要護持佛教。等到我奉天承運，就立刻興復佛教。顗禪師已經脫離世俗的束縛，修身養性，教化他人，一定要嘉獎並提拔僧人，用來光大佛法。』皇帝敕令臣僚士庶，有想要出家的，聽憑他們。這年剃度出家的僧人達到五十萬。

（隋朝）第十一年，皇帝下詔讓相州靈裕法師到京城擔任國統（管理全國僧尼的最高僧官）。靈裕法師上表推辭了三次。皇帝沒有答應，對僕射蘇威說：『我知道裕法師剛正不阿，不會屈服的。』於是給予豐厚的賞賜，讓他返回山中。皇帝御筆親書『靈泉』二字作為寺名。十一月，晉王楊廣（文帝的次子）作為揚州的總管，迎接顗禪師，到鎮上設定千僧齋會，並受菩薩戒。晉王尊稱顗禪師為智者。

（作者）評論說：世人認為煬帝（楊廣）受戒精進，學識淵博，卻弒父篡位。難道智者大師沒有預先覺察到嗎？然而，如果能借用阿阇世王（Ajatasattu）（未生怨）的事蹟來比喻，以此來決斷，那麼這種疑惑就會消除。所以，《觀經疏》的解釋中有兩種含義：一是這件事屬於前世的因果，由於過去的怨恨，（阿阇世王）才來做（頻婆娑羅王）的兒子。所以阿阇世，這裡的意思是未生怨。二是大菩薩爲了度化眾生而示現的逆行，不同於世俗間的惡逆行為。所以佛說：『阿阇世王過去在毗婆尸佛（Vipassi Buddha）時發過菩提心，未曾墮入地獄。』（《涅槃經》說）佛還為他授記，將來成佛，佛號為凈身（《阇王受決經》）。

【English Translation】 English version: The Son of Heaven (referring to the emperor). In the past, he ate with me in the warehouse. After my death, I suffered greatly in the underworld. I hope (you) can make merits for me, pray to the Buddhas and Bodhisattvas to bless me, and save me from the sea of suffering. After (you) return to the world, report this matter to (the emperor). The emperor then ordered the people of the world to donate one coin each to recommend blessings for Emperor Wu (see 'Biographies of Eminent Monks of the Tang Dynasty', 'Dharma Garden Pearl Forest'. It is recorded that Zhao Wenchang entered the underworld. I am afraid that there were these two events at that time, which can be used as evidence).

In the ninth year (of the Sui Dynasty), Li Shiqian was fond of Buddhist studies and was also good at metaphysical discussions. A guest asked (him) which of the three teachings of Confucianism, Buddhism, and Taoism was better. Li Shiqian said, 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.' People at that time thought this was a brilliant judgment (the 'Infinite Life Sutra' says: 'May the Buddha-sun teach me to contemplate the pure karma').

In the tenth year (of the Sui Dynasty) (this year, the Sui Dynasty replaced the Chen Dynasty and began to become the orthodox dynasty), in the first month, the emperor issued an edict saying: 'Chan Master Yi of Guangzhai Temple, in the past when Emperor Wu of the Zhou Dynasty destroyed Buddhism, I once vowed to protect Buddhism. When I received the mandate from heaven, I immediately revived Buddhism. Chan Master Yi has broken away from the shackles of the world, cultivated himself, and taught others. We must commend and promote monks to promote Buddhism.' The emperor ordered officials and commoners to allow those who wanted to become monks to do so. In this year, the number of monks ordained reached 500,000.

In the eleventh year (of the Sui Dynasty), the emperor issued an edict to summon Dharma Master Lingyu of Xiangzhou to the capital to serve as the National Overseer (the highest official in charge of monks and nuns throughout the country). Dharma Master Lingyu submitted a memorial declining three times. The emperor did not agree and said to the Minister Su Wei, 'I know that Dharma Master Yu is upright and unyielding.' So he gave generous rewards and allowed him to return to the mountains. The emperor personally wrote the two characters 'Lingquan' as the name of the temple. In November, Prince Guang of Jin (the second son of Emperor Wen) as the governor of Yangzhou, welcomed Chan Master Yi, set up a thousand-monk vegetarian feast in the town, and received the Bodhisattva precepts. Prince Jin honored Chan Master Yi as Zhi Zhe (the Wise One).

(The author) commented: The world believes that Emperor Yang (Yang Guang) was diligent in receiving precepts and knowledgeable, but he murdered his father and usurped the throne. Did the Great Master Zhi Zhe not foresee this? However, if we can use the story of King Ajatasattu (Ajatasattu) (unborn resentment) as a metaphor to make a judgment, then this doubt will be eliminated. Therefore, there are two meanings in the explanation of the 'Contemplation Sutra': One is that this matter belongs to the cause and effect of the previous life. Because of the past resentment, (Ajatasattu) came to be the son of (King Bimbisara). So Ajatasattu, here means unborn resentment. The second is that the great Bodhisattva manifested adverse actions in order to save sentient beings, which is different from the evil and rebellious behavior in the secular world. Therefore, the Buddha said: 'King Ajatasattu had developed the Bodhi mind in the past when Vipassi Buddha (Vipassi Buddha) was present, and had never fallen into hell.' (The 'Nirvana Sutra' says) The Buddha also predicted that he would become a Buddha in the future, with the Buddha name Pure Body ('Ajatasattu Receiving Prediction Sutra').

又垂裕記。阇王未受果而求懺。令無量人發菩提心。有能熟思此等文意。則知智者之於煬帝鑒之深矣。故智者自云。我與晉王深有緣契。今觀其始則護廬山主玉泉終則創國清保龕壟。而章安結集十年送供。以是比知則煬帝之事。亦應有前因現逆二者之義。孤山云。菩薩住首楞嚴定者。或現無道。所以為百王之監也(事見智者本紀)。

潞州刺史辛彥之立十五層浮圖。州人張元暴死。復甦云。神遊天上見一堂極崇麗。天人曰。幸刺史有大功德。作此堂以俟之。

十二年。二祖慧可禪師先傳法于舒州僧粲。以是年往管城正救寺說法。有和法師先於寺講涅槃。學徒稍稍引去聽法。和不勝憤。乃謗於邑宰。加以非法。師怡然委順。壽一百七。先謂粲曰。吾有宿累今當償之○十二月。智者禪師至荊州玉泉山安禪七日。感關王父子神力開基造寺乞授五戒。師入居玉泉。道俗稟戒聽講者至五千人(蜀先主將關羽。詳見智者本紀)。

十三年。帝幸岐州搜于南山(音搜舂獵曰搜)逐獸入古窯中。忽失所在。但見滿窯損佛像。沙門曇遷曰。比周武毀法故聖像多委溝壑。帝乃下詔。諸有佛像碎身遺影者。所在官檢送寺莊嚴○四月智者于玉泉說法華玄義。章安頂法師預聽○七月賜智者玉泉寺額。

十四年。詔建禪定

【現代漢語翻譯】 現代漢語譯本 又見《垂裕記》。隋煬帝（阇王）尚未證得果位就尋求懺悔，令無數人發起菩提心。如果能夠深入思考這些文字的含義，就能明白智者大師對於隋煬帝的鑑戒是多麼深刻了。所以智者大師自己說：『我與晉王（指隋煬帝）有很深的緣分。』現在看來，他最初護持廬山的主人慧遠和玉泉寺，最終卻建立了國清寺，保全了龕和壟。而章安灌頂法師結集智者大師的著作十年，並供養資助。由此相比可知，隋煬帝的事情，也應該有前世的因緣和今生的果報這兩種含義。孤山智圓法師說：『菩薩安住在首楞嚴定中的，有時會示現無道之行，這是爲了給歷代君王作爲鑑戒啊！』（這件事記載在《智者大師本紀》中）。

潞州刺史辛彥之建造了十五層的浮屠（寶塔）。潞州人張元暴死，後來又甦醒過來說：『我的神識遊歷到天上，看見一座極其崇高華麗的殿堂。天人說：『幸虧刺史有大功德，建造了這座殿堂來等待他。』

隋開皇十二年，二祖慧可禪師先將佛法傳給舒州僧璨。在這一年，他前往管城正救寺說法。有位和法師先前在寺里講解《涅槃經》，學徒漸漸離開去聽慧可禪師說法。和法師非常憤恨，於是向縣官誹謗慧可禪師，說他傳授非法之說。慧可禪師安然順從，享年一百零七歲。他先前對僧璨說：『我有宿世的罪業，現在應當償還了。』十二月，智者禪師到達荊州玉泉山，安禪七日，感應到關王（關羽）父子的神力，幫助他開基建造寺廟，並請求受五戒。智者大師入住玉泉寺，道俗前來稟受戒律、聽講經的人達到五千人。（蜀漢先主劉備的將領關羽，詳細情況記載在《智者大師本紀》中）。

隋開皇十三年，隋煬帝前往岐州，在南山打獵（搜，音同『搜』，指春天打獵）。追逐野獸進入一個古窯中，忽然迷失了方向。只見滿窯都是破損的佛像。沙門曇遷說：『因為當年周武王毀壞佛法，所以很多佛像被遺棄在溝壑中。』隋煬帝於是下詔，凡是有佛像破碎、遺失的，由當地官府檢查後送到寺廟進行莊嚴修繕。四月，智者大師在玉泉寺講解《法華玄義》，章安灌頂法師參與聽講。七月，隋煬帝賜給智者大師玉泉寺的匾額。

隋開皇十四年，隋煬帝下詔建造禪定寺。

【English Translation】 English version Also recorded in 'Chui Yu Ji'. Emperor Yang of Sui (King Jada) sought repentance before attaining fruition, inspiring countless people to generate Bodhicitta (the mind of enlightenment). If one can deeply contemplate the meaning of these texts, one will understand how profound the admonition of Zhi Zhe (Master Zhiyi) towards Emperor Yang of Sui was. Therefore, Master Zhi Zhe himself said: 'I have a deep karmic connection with the Prince of Jin (referring to Emperor Yang of Sui).' Now, looking at the beginning, he initially protected Huiyuan, the master of Mount Lu, and Yuquan Temple, but ultimately founded Guoqing Temple, preserving the stupas and tombs. Furthermore, Zhang'an Guanding (Master Guanding) compiled Master Zhi Zhe's works for ten years and provided support. Comparing these events, the affairs of Emperor Yang of Sui should also have both the meaning of past causes and present retributions. Gu Shan Zhiyuan (Master Zhiyuan of Gu Shan) said: 'Bodhisattvas who abide in the Shurangama Samadhi (the heroic march samadhi) sometimes manifest immoral conduct, which serves as a warning to the emperors of all ages!' (This event is recorded in 'Biography of Master Zhi Zhe').

Xin Yanzhi, the prefect of Luzhou, built a fifteen-story pagoda (stupa). Zhang Yuan, a resident of Luzhou, died suddenly, but later revived and said: 'My spirit traveled to heaven and saw an extremely lofty and magnificent hall. The heavenly beings said: 'Fortunately, the prefect has great merit, and this hall was built to await him.'

In the twelfth year of the Kaihuang era of the Sui Dynasty, Chan Master Huike, the Second Patriarch, first transmitted the Dharma to Monk Can of Shuzhou. In this year, he went to Zhengjiu Temple in Guancheng to preach the Dharma. A Dharma Master He was previously lecturing on the Nirvana Sutra at the temple, and his students gradually left to listen to Chan Master Huike's teachings. Dharma Master He was very resentful, so he slandered Chan Master Huike to the county magistrate, accusing him of teaching illegal doctrines. Chan Master Huike calmly submitted and lived to the age of one hundred and seven. He had previously said to Sengcan: 'I have karmic debts from past lives, and now I must repay them.' In December, Chan Master Zhi Zhe arrived at Yuquan Mountain in Jingzhou and practiced Chan meditation for seven days. He sensed the divine power of Lord Guan (Guan Yu) and his son, who helped him break ground to build the temple and requested to receive the Five Precepts. Master Zhi Zhe resided in Yuquan Temple, and the number of lay and monastic people who came to receive precepts and listen to lectures reached five thousand. (Guan Yu, the general of Liu Bei, the first ruler of Shu Han, is detailed in 'Biography of Master Zhi Zhe').

In the thirteenth year of the Kaihuang era of the Sui Dynasty, Emperor Yang of Sui went to Qizhou and hunted in the Southern Mountains (sou, pronounced 'sou', refers to spring hunting). He chased a beast into an ancient kiln and suddenly lost his way. He only saw the kiln full of damaged Buddha images. The Shramana (Buddhist monk) Tanqian said: 'Because Emperor Wu of Zhou destroyed the Dharma in the past, many Buddha images were abandoned in ditches.' Emperor Yang of Sui then issued an edict that all broken and lost Buddha images should be inspected by local officials and sent to temples for solemn repair. In April, Master Zhi Zhe lectured on the 'Profound Meaning of the Lotus Sutra' at Yuquan Temple, and Zhang'an Guanding (Master Guanding) participated in the lectures. In July, Emperor Yang of Sui bestowed the name plaque of Yuquan Temple to Master Zhi Zhe.

In the fourteenth year of the Kaihuang era of the Sui Dynasty, Emperor Yang of Sui issued an edict to build Chan Ding (Zen Meditation) Temple.

寺名曇遷法師集海內名德百二十人以居之○智者于玉泉說摩訶止觀。聽眾千人。章安預聽○冬十月。智者過岳州為刺史王宣武授戒法。沙門曇捷等請講金光明經。其俗聞法感化一郡五縣一千餘所。咸舍漁捕。

十五年真觀法師(智者門人)于杭州虎林山建天竺寺(唐時改虎為武)○二月晉王遣使迎智者。至揚州禪眾寺。上所著凈名義疏。九月辭歸天臺○北天竺阇那崛多。于大興善寺譯佛本行經等三十三部。翻經學士費長房等筆受。

十六年齊州靈巖寺釋道相暴亡。至冥府見勢至菩薩。將觀僧獄。有榜云。眾僧遣法迥向京師請靈巖寺額。將絹百疋驢兩頭。至京逢通事舍人。是靈巖檀越。為奏得額不費一錢。迥自思此額因我而得。應銷三十疋絹。乃市絲布香藥等物。私用入己。當入梁壓地獄。迥聞即首服陪還。又一榜云。人盜僧林杏樹。截作梳材。寺僧道郭拾得殘木一截。仍堪作梳。直八十錢。當墮火燒地獄。郭聞說即時承還。又榜云。沙彌道弘為眾作餛飩先盜食一缽。當墮鐵丸地獄。弘數年口瘡。乃為眾設一供。如此三十餘人。道相七日內。十三度死。見菩薩指示罪相。以語諸人。即各陪償。獄榜隨滅(僧鏡錄)。

十七年。翻經學士費長房。進開皇三寶錄十五卷。長房先為沙門。周武沙汰反俗。隋

【現代漢語翻譯】 現代漢語譯本：曇遷法師聚集了海內一百二十位名僧大德居住在某寺院。智者大師在玉泉寺宣講《摩訶止觀》，聽眾達千人，章安大師也在其中聽講。冬季十月，智者大師途經岳州，為刺史王宣武授戒法。沙門曇捷等人請求講授《金光明經》，當地百姓聽聞佛法后深受感化，整個郡的五個縣一千多戶人家，都放棄了漁獵。\n\n貞觀十五年，真觀法師（智者大師的門人）在杭州虎林山興建天竺寺（唐朝時將『虎』改為『武』）。二月，晉王派遣使者迎接智者大師，到達揚州禪眾寺后，晉王呈上自己所著的《凈名義疏》。九月，智者大師辭別返回天臺山。北天竺的阇那崛多（Jñānagupta）在大興善寺翻譯《佛本行經》等三十三部經典，由翻經學士費長房等人筆錄。\n\n貞觀十六年，齊州靈巖寺的釋道相突然暴亡，到了冥府見到了勢至菩薩（Mahāsthāmaprāpta）。勢至菩薩帶領他觀看僧人地獄的情況。有一張榜文寫道：『眾僧派遣法迥前往京師，為靈巖寺請寺額，攜帶絹一百疋，驢兩頭。』到了京城遇到了通事舍人，此人是靈巖寺的檀越（dānapati，施主），為他們奏請得到了寺額，沒有花費一文錢。法迥私自思忖，這寺額因我而得，應該扣下三十疋絹。於是購買了絲、布、香藥等物品，私自佔為己有，應當墮入梁壓地獄。法迥聽聞后立即承認罪行並賠償。又有一張榜文寫道：『有人盜取僧人林中的杏樹，擷取製作梳子。寺僧道郭拾得殘木一截，仍然可以製作梳子，價值八十錢，應當墮入火燒地獄。』道郭聽聞后立即承認並歸還。又有一張榜文寫道：『沙彌道弘為大眾製作餛飩，先偷吃了一碗，應當墮入鐵丸地獄。』道弘數年患有口瘡，於是為大眾設一供養。類似這樣的事情有三十餘人。道相在七日內，死了十三次，見到菩薩指示他們的罪相，並將這些告訴了眾人，眾人立即賠償，地獄榜文也隨之消失（出自《僧鏡錄》）。\n\n貞觀十七年，翻經學士費長房進獻《開皇三寶錄》十五卷。費長房先前是沙門，北周武帝推行沙汰政策，被迫還俗。

【English Translation】 English version: Dharma Master Tanqian gathered one hundred and twenty eminent monks from across the country to reside in a certain monastery. The Great Master Zhiyi lectured on the 'Mahā-samatha-vipassanā' at Yuquan Temple, with an audience of a thousand, including Master Zhang'an. In the tenth month of winter, the Great Master Zhiyi passed through Yuezhou and conferred precepts upon the governor, Wang Xuanwu. The monks Tanjing and others requested him to lecture on the 'Suvarṇaprabhāsa Sūtra'. The local people were deeply moved by the Dharma, and over a thousand households in the five counties of the entire prefecture abandoned fishing and hunting.\n\nIn the fifteenth year of the Zhenguan era, Dharma Master Zhenguan (a disciple of the Great Master Zhiyi) built Tianzhu Temple on Tiger Forest Mountain in Hangzhou (the character 'tiger' was changed to 'martial' during the Tang Dynasty). In the second month, the Prince of Jin sent envoys to welcome the Great Master Zhiyi. Upon arriving at Chanzhong Temple in Yangzhou, the Prince of Jin presented his own commentary on the 'Vimalakīrti Nirdeśa Sūtra'. In the ninth month, the Great Master Zhiyi bid farewell and returned to Mount Tiantai. The North Indian Jñānagupta translated thirty-three scriptures, including the 'Buddha's Acts Sutra', at Daxingshan Temple, with the assistance of the translating scholar Fei Changfang and others.\n\nIn the sixteenth year of the Zhenguan era, the monk Daoxiang of Lingyan Temple in Qizhou suddenly died and went to the underworld, where he saw the Bodhisattva Mahāsthāmaprāpta. Mahāsthāmaprāpta led him to observe the conditions of the monks' hell. There was a notice that read: 'The monks sent Fa Jiong to the capital to request a temple plaque for Lingyan Temple, carrying one hundred bolts of silk and two donkeys.' Upon arriving in the capital, they met a secretary, who was a dānapati (patron) of Lingyan Temple, and he obtained the temple plaque for them without spending a penny. Fa Jiong thought to himself, 'This temple plaque was obtained because of me, so I should deduct thirty bolts of silk.' Therefore, he purchased silk, cloth, incense, medicine, and other items, and appropriated them for his own use, and should fall into the hell of being pressed by beams. Upon hearing this, Fa Jiong immediately confessed his crime and made restitution. Another notice read: 'Someone stole apricot trees from the monks' forest and cut them down to make combs. The monk Dao Guo of the temple picked up a piece of leftover wood, which could still be used to make a comb, worth eighty coins, and should fall into the burning hell.' Upon hearing this, Dao Guo immediately confessed and returned the wood. Another notice read: 'The novice Daohong made wontons for the assembly and secretly ate a bowl first, and should fall into the iron ball hell.' Daohong suffered from mouth sores for several years, so he arranged an offering for the assembly. There were more than thirty such cases. Daoxiang died thirteen times within seven days, saw the Bodhisattva indicate their sins, and told these things to the others, who immediately made restitution, and the hell notices disappeared accordingly (from the 'Seng Jing Lu').\n\nIn the seventeenth year of the Zhenguan era, the translating scholar Fei Changfang presented the 'Kaihuang Three Treasures Record' in fifteen volumes. Fei Changfang was previously a monk, but during the reign of Emperor Wu of the Northern Zhou Dynasty, when the policy of eliminating monks was implemented, he was forced to return to lay life.

興入預譯經○十月晉王遣使迎智者。師至石城。乃稱有疾。謂門人智越曰。大王欲使吾來。吾不負言。吾知命在此。故不須進。乃右脅西向專念彌陀。至十一月二十四日為眾說法即入三昧。門人奉靈龕歸佛隴。藏之西南峰。

十八年。故智者弟子僧使灌頂普明。奉遺書及凈名義疏至揚州。王答書。所囑天臺造寺。今遣司馬王弘一遵指畫。

二十年。立晉王為皇太子。敕天下名藩有毀佛天尊像者。以大逆不道論。

仁壽元年。詔天下名藩建靈塔。遣沙門凈業真玉等分送舍利。奉藏諸郡百十一塔。靈瑞之跡遍見僧傳(南山撰唐高僧傳)○南天竺三藏達磨笈多(此云法密)北天竺阇那崛多(此云至德)于大興善寺重譯法華為八卷。名曰添品○十月天臺僧使灌頂智璪。至京師奉啟謝皇太子造寺。

二年。西天竺沙門阇提斯那來上言。天竺獲石碑說。東方震旦國名大隋。城名大興。王名堅意。建立三寶。三年。洛陽龍門王通詣闕獻太平十二策。上不能用。歸而教授河汾之間。續六經以見志。子曰。吾續書以存漢晉之實。以漢統天下除殘穢與民更始。起漢高止晉武(凡百五十篇)。

吾修元經以斷南北之疑。以天下無賞罰三百載矣。故始晉惠訖隋開皇。寓褒貶以代賞罰(春秋義包五始故。今別名元

【現代漢語翻譯】 現代漢語譯本 興入預譯經：十月，晉王派遣使者迎接智者（隋代高僧，天臺宗實際創始人）。智者到達石城，就說自己有病，告訴弟子智越說：『大王想讓我去，我不會食言。我知道我的壽命就在這裡，所以不必再往前走了。』於是右脅朝西，專心念誦彌陀（阿彌陀佛）。到十一月二十四日，為眾人說法后就進入三昧（禪定）。門人將他的靈龕送回佛隴，安葬在西南峰。

十八年，已故智者的弟子僧使灌頂（隋代天臺宗僧人）和普明，帶著智者的遺書和《凈名義疏》到達揚州。晉王回信說：『所囑託的天臺造寺之事，現在派遣司馬王弘一按照您的指示辦理。』

二十年，立晉王為皇太子。皇帝下令天下各藩鎮，如有毀壞佛像和天尊像的，以大逆不道論處。

仁壽元年，皇帝下詔天下各藩鎮建造靈塔。派遣沙門凈業、真玉等分送舍利（佛陀火化后的遺物），供奉安藏在各郡的一百一十一座塔中。靈驗瑞應的軌跡遍見於《僧傳》（南山撰寫的《唐高僧傳》）。南天竺三藏達磨笈多（Dharmagupta，意為法密），北天竺阇那崛多（Jnanagupta，意為至德），在大興善寺重新翻譯《法華經》為八卷，名為《添品》。十月，天臺僧使灌頂、智璪，到達京師，上奏感謝皇太子建造寺廟。

二年，西天竺沙門阇提斯那（Jatisena）來上奏說，在天竺得到一塊石碑，上面說：『東方震旦國（古代印度對中國的稱呼）名為大隋，城名為大興，王名為堅意（隋文帝楊堅），建立三寶（佛、法、僧）。』三年，洛陽龍門的王通（隋末儒家學者）到朝廷獻上《太平十二策》，皇帝不能採用。王通歸隱后在河汾一帶講學，續寫六經來表達自己的志向。他說：『我續寫書來儲存漢晉的史實，以漢朝的統治統一天下，清除殘餘的污穢，與民更始，從漢高祖到晉武帝（共一百五十篇）。』

『我修訂《元經》來斷絕南北朝的疑慮，因為天下沒有賞罰已經三百年了。所以從晉惠帝到隋開皇年間，寓含褒貶來代替賞罰（《春秋》包含五始的意義，所以現在另外命名為《元》）。』

【English Translation】 English version During the period of preparing translations, in the tenth month, the Prince of Jin sent envoys to welcome Zhiyi (a prominent monk of the Sui Dynasty and the de facto founder of the Tiantai school). When Zhiyi arrived at Shicheng, he claimed to be ill and told his disciple Zhiyue: 'The Great King wants me to come, and I will not break my word. I know my life is here, so there is no need to go further.' Then, lying on his right side facing west, he single-mindedly recited Amitabha (Amitābha Buddha). On the twenty-fourth day of the eleventh month, after preaching to the assembly, he entered Samadhi (meditative absorption). His disciples took his spirit shrine back to Folong and buried it on the southwest peak.

In the eighteenth year, the late Zhiyi's disciples, the monastic envoys Guanding (a Tiantai monk of the Sui Dynasty) and Puming, brought Zhiyi's posthumous letter and the 'Commentary on the Vimalakirti Sutra' to Yangzhou. The Prince of Jin replied in a letter: 'Regarding the matter of building a temple on Mount Tiantai as requested, I am now sending Sima Wang Hongyi to carry it out according to your instructions.'

In the twentieth year, the Prince of Jin was established as the Crown Prince. An imperial edict was issued throughout the realm, stating that any vassal state that destroyed Buddha images or Tianzun images would be punished for high treason.

In the first year of the Renshou era, an imperial edict was issued throughout the realm to build spirit pagodas. The monks Jingye, Zhenyu, and others were sent to distribute Sharira (relics of the Buddha after cremation), which were enshrined in one hundred and eleven pagodas in various prefectures. Accounts of miraculous and auspicious events were widely recorded in the 'Biographies of Eminent Monks' (compiled by Nanshan in the 'Tang Biographies of Eminent Monks'). The Tripitaka master Dharmagupta (meaning 'Secret of Dharma') from South India and Jnanagupta (meaning 'Virtue Arrived') from North India re-translated the Lotus Sutra into eight volumes at the Daxingshan Temple, naming it 'Added Edition'. In the tenth month, the Tiantai monastic envoys Guanding and Zhizhao arrived in the capital to express gratitude to the Crown Prince for building the temple.

In the second year, the Shramana Jatisena from West India came and reported that he had obtained a stone tablet in India, which stated: 'The country of Zhendan (ancient Indian name for China) in the East is named Great Sui, the city is named Daxing, and the king is named Jianyi (Emperor Wen of Sui, Yang Jian), who has established the Three Jewels (Buddha, Dharma, Sangha).' In the third year, Wang Tong (a Confucian scholar of the late Sui Dynasty) from Longmen, Luoyang, presented the 'Twelve Policies for Great Peace' to the court, but the emperor did not adopt them. Wang Tong returned to seclusion and taught in the He and Fen regions, continuing the Six Classics to express his aspirations. He said: 'I continue the writing of books to preserve the historical reality of the Han and Jin dynasties, to unify the realm with the rule of the Han dynasty, to eliminate the remaining filth, and to start anew with the people, from Emperor Gao of Han to Emperor Wu of Jin (a total of one hundred and fifty chapters).'

'I revise the 'Yuan Jing' to resolve the doubts of the Northern and Southern Dynasties, because there has been no reward or punishment in the realm for three hundred years. Therefore, from Emperor Hui of Jin to the Kaihuang era of the Sui Dynasty, it implies praise and criticism to replace rewards and punishments (the 'Spring and Autumn Annals' contains the meaning of the Five Beginnings, so it is now separately named 'Yuan').'

經。凡五十篇。元經紀年書帝春正月。起晉惠至東晉。宋繼魏孝文。元和元年以能遷都洛陽。得中國以及於周隋。故皆稱正統。以齊梁陳同四夷也。南北二史。夷虜相稱。今明正統以斷其疑也)續詩以辨晉宋後魏齊周隋六代之俗(凡三百六十篇)正禮樂以旌后王之失(禮論二十五篇。樂論二十篇。后王不合周公製作者。則論而正之)贊易道以申先王之旨(贊易七十篇。申明孔子十翼之旨意)世稱王氏六經(阮逸序中說謂。房杜諸公不能臻師之美。故續經不振)朝廷三徴皆不至。卒於家。門人謚曰文中子。房玄齡。杜如晦。魏徴。李靖。溫彥博。竇威。杜淹。溫大雅。陳叔達。王圭。皆北面受道。為世卿相弟子薛收等。集對問之言。名曰中說。其言三才五常之道。天人性命之際備矣(阮逸序曰。大哉中之為義。在易為二五。在春秋為權衡。在書為皇極。在禮為中庸)文中子曰。詩書盛而秦世滅。非仲尼之罪也。虛玄長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之罪也。或問佛。子曰。聖人也。曰其教如何。曰西方之教也。守國則泥(乃訂反不通也)子讀讜議曰。三教於是乎可一矣(子之祖獻公述皇極讜議。謂洪範五皇極義貴中道。人位天地之中。則知教雖有三。人即一也)或問長生神仙之道。子曰。仁義不修。

【現代漢語翻譯】 現代漢語譯本： 經部，共五十篇。《元經紀年》記載了北魏孝文帝在帝春正月，從晉惠帝到東晉時期的事情。北魏繼承了魏朝的地位，孝文帝元和元年因為有能力遷都洛陽，得到了中原地區，並且延續到了周朝和隋朝，所以都被稱為正統。這是因為齊、梁、陳等朝代都被視為四夷。《南北二史》中，中原王朝和少數民族政權互相以『夷虜』相稱。現在要明確正統的觀念，以消除人們的疑惑。）續寫詩歌來辨別晉、宋、後魏、齊、周、隋六個朝代的風俗（共三百六十篇）。匡正禮樂來彰顯後世君王的過失（禮論二十五篇，樂論二十篇。後世君王如果不符合周公制定的禮樂制度，就通過論述來匡正他們）。讚揚《易經》的道理來闡述先王的旨意（讚揚《易經》七十篇，闡明孔子《十翼》的旨意）。世人稱王通的著作為『王氏六經』（阮逸的序言中說，房玄齡、杜如晦等公卿都不能達到王通的美好境界，所以續寫儒家經典的事業沒有得到振興）。朝廷多次徵召王通，他都沒有應召，最終在家中去世。他的門人追諡他為『文中子』。房玄齡、杜如晦、魏徵、李靖、溫彥博、竇威、杜淹、溫大雅、陳叔達、王圭等人都曾向他學習，他們都是當時位高權重的卿相。他的弟子薛收等人，收集了師生之間對問的言論，命名為《中說》。其中闡述了天、地、人三才和五常的道理，以及天道、人性、生命等深刻的問題（阮逸的序言說：『偉大啊，『中』的意義！在《易經》中代表二和五，在《春秋》中代表權衡，在《尚書》中代表皇極，在《禮記》中代表中庸』）。 文中子說：『《詩經》、《尚書》興盛，但秦朝卻滅亡了，這不是孔子的罪過。虛無玄妙的學說盛行，但晉朝卻動亂了，這不是老子和莊子的罪過。齋戒修行盛行，但梁朝卻滅亡了，這不是釋迦牟尼的罪過。』有人問他關於佛的看法，文中子說：『是聖人。』問：『他的教義如何？』答：『是西方的教義。』如果用來守衛國家，就會變得僵化（泥，指不通達）。文中子讀了《讜議》后說：『儒、道、佛三教由此就可以統一了！』（文中子的祖父王獻公闡述《皇極讜議》，認為《洪範》五皇極的意義在於重視中道，人處於天地之間，這就說明教義雖然有三種，但人的本性卻是一致的）。有人問他關於長生不老和神仙的方術，文中子說：『如果仁義不修，

【English Translation】 English version: The Classics, totaling fifty chapters. The 'Yuan Jing Ji Nian' records events from Emperor Hui of Jin to the Eastern Jin Dynasty during the first month of Emperor Xiaowen of Northern Wei's reign in the Di Chun period. Northern Wei succeeded the Wei Dynasty, and in the first year of Emperor Xiaowen's Yuanhe era, due to his ability to move the capital to Luoyang, he gained control of the Central Plains and extended it to the Zhou and Sui Dynasties, hence they were all considered legitimate. This is because the Qi, Liang, and Chen dynasties were regarded as 'four barbarians'. In the 'Histories of the North and South', the Central Plains dynasties and minority regimes referred to each other as 'Yi' (barbarians) and 'Lu' (captives). Now, the concept of legitimacy needs to be clarified to dispel doubts.) Continuing the poems to distinguish the customs of the six dynasties of Jin, Song, Later Wei, Qi, Zhou, and Sui (totaling three hundred and sixty chapters). Correcting rites and music to commend the faults of later kings (Twenty-five chapters on rites and twenty chapters on music. If later kings did not conform to the rites and music system established by the Duke of Zhou, they would be corrected through discussion). Praising the principles of the 'Book of Changes' to elaborate on the intentions of the former kings (Seventy chapters praising the 'Book of Changes', elaborating on the intentions of Confucius's 'Ten Wings'). The world refers to Wang Tong's works as the 'Six Classics of the Wang Family' (Ruan Yi's preface states that officials like Fang Xuanling and Du Ruhui could not reach Wang Tong's excellence, so the task of continuing the Confucian classics did not flourish). The court repeatedly summoned Wang Tong, but he did not respond and eventually died at home. His disciples posthumously honored him as 'Wenzhongzi' (Master of Culture and Centrality). Fang Xuanling, Du Ruhui, Wei Zheng, Li Jing, Wen Yanbo, Dou Wei, Du Yan, Wen Daya, Chen Shuda, Wang Gui, and others all studied under him, and they were all high-ranking officials at the time. His disciples, such as Xue Shou, collected the dialogues between the teacher and students and named it 'Zhong Shuo' (Discourses on Centrality). It elaborates on the principles of the three powers (heaven, earth, and man) and the five constants (benevolence, righteousness, propriety, wisdom, and faithfulness), as well as profound questions about the Way of Heaven, human nature, and life (Ruan Yi's preface says: 'Great is the meaning of 'centrality'! In the 'Book of Changes', it represents two and five; in the 'Spring and Autumn Annals', it represents the balance; in the 'Book of Documents', it represents the supreme standard; in the 'Doctrine of the Mean', it represents the mean'). Wenzhongzi said: 'The 'Book of Poetry' and the 'Book of Documents' flourished, but the Qin Dynasty perished; this is not Confucius's fault. Empty and mysterious doctrines prevailed, but the Jin Dynasty was in turmoil; this is not Laozi's and Zhuangzi's fault. Fasting and cultivation flourished, but the Liang Dynasty perished; this is not Shakyamuni's fault.' Someone asked him about his view of Buddha, and Wenzhongzi said: 'He is a sage.' Asked: 'What is his teaching?' Answered: 'It is the teaching of the West.' If used to defend the country, it will become rigid (mud, referring to being inflexible). Wenzhongzi read 'Tang Yi' (Straightforward Discussions) and said: 'The three teachings of Confucianism, Taoism, and Buddhism can thus be unified!' (Wenzhongzi's grandfather, Wang Xian Gong, elaborated on 'Huang Ji Tang Yi' (Straightforward Discussions on the Supreme Standard), believing that the meaning of the five supreme standards in 'Hong Fan' (Great Plan) lies in valuing the middle way. Man is located between heaven and earth, which shows that although there are three teachings, human nature is consistent). Someone asked him about the art of immortality and becoming a celestial being, and Wenzhongzi said: 'If benevolence and righteousness are not cultivated,'

孝悌不立。奚為長生。

煬帝(廣文帝次子。謚法逆天虐民曰煬。左傳魯煬公。隋謚陳後主曰煬。今亦謚煬。如有報也。廣韻余尚反。暴也)

大業元年九月。帝幸揚州天臺僧使智璪。詣行在所。引對大牙殿。敕為天臺寺立名。智璪啟曰。昔陳世有定光禪師。遷神之後夢其靈曰。汝欲造寺未是其時。若三國為一。當有大力勢人為之造寺。寺若成國即清。宜名國清寺。上曰。此先師靈瑞也。即用為名。乃遣通事舍人盧正方。奉安寺額。敕秘書監柳顧言。為智者造碑。立之寺門。十一月二十四忌辰。設千僧齋。有司案名滿足千數。臨齋受嚫數溢一人(梵語達嚫。此云施財。今人誤書嚫字者非)咸謂智者化身來受國供。是日午後使者大眾開視靈龕。唯空床虛帳而已(相傳玉泉藏殿一日推輪。關王附人語曰。我師肉身在此。不得動飛輪其上。自是知關王神力。自天臺移藏此地)。

二年。詔沙門道士致敬王者。沙門明瞻等抗詔不從。帝詰之。對曰。陛下若使準制罷道。則不敢不奉。如知大法可崇。則法服之下僧無敬俗之典。帝默然而止○三祖僧粲禪師亡。師初以白衣謁可禪師。既傳法授衣。屬周武廢教。往來司空山積十餘年。隋開皇初居皖公山(戶版反在舒州)傳法于沙彌道信。優遊江國。以是年復還舊止

【現代漢語翻譯】 不孝順父母，不友愛兄弟，這樣的人追求長生有什麼用呢？

煬帝（廣文帝的次子。謚號為『煬』，意思是違背天道，虐待百姓。《左傳》中有魯煬公。隋朝謚陳後主為煬，現在也謚為煬，這或許是報應吧。《廣韻》中『煬』字讀作余尚反，意思是暴虐）。

大業元年九月，煬帝巡幸揚州，天臺山的僧人智璪前往皇帝的行宮。在皇帝的大牙殿中接受召見。皇帝下令為天臺寺命名。智璪啟奏說：『過去陳朝時有定光禪師，圓寂后託夢說，您想建造寺廟，但時機未到。如果三國歸於一統，當有大力之人為您建造寺廟。寺廟如果建成，國家就會清明，適宜命名為國清寺。』皇帝說：『這是先師顯靈啊。』於是就用這個名字。於是派遣通事舍人盧正方，恭敬地安放寺廟的匾額。敕令秘書監柳顧言，為智者大師撰寫碑文，立在寺廟門口。十一月二十四日是智者大師的忌辰，設定千僧齋。有關部門登記的名字正好滿一千人。臨齋接受施捨時，人數多出一人（梵語達嚫（dana），意思是施捨財物。現在人誤寫成『嚫』字是不對的）。大家都說這是智者大師化身來接受國家的供養。當天午後，使者和大眾打開靈龕觀看，只有空空的床鋪和虛設的帷帳而已（相傳玉泉寺藏殿有一天轉動輪盤，關羽附在人身上說：『我師父的肉身在這裡，不得在上面轉動飛輪。』從此知道關羽的神力，從天臺山移藏到這裡）。

大業二年，皇帝下詔讓沙門（佛教出家人）和道士對王者致敬。沙門明瞻等人抗拒詔令不服從。皇帝責問他們。他們回答說：『陛下如果下令按照制度廢除道教，那麼我們不敢不遵從。如果認為佛法可以推崇，那麼僧人在法服之下，沒有向世俗之人致敬的規矩。』皇帝沉默不語而作罷。三祖僧粲禪師圓寂。禪師最初以在家人的身份拜謁可禪師。既然傳授了佛法和衣缽，正趕上週武帝廢除佛教，於是往來於司空山十餘年。隋朝開皇初年居住在皖公山（戶版反，在舒州），將佛法傳授給沙彌道信。悠遊于江淮一帶，于這年又回到原來的住處。

【English Translation】 Without filial piety and fraternal love, what is the use of seeking longevity?

Emperor Yang (second son of Emperor Guangwen. The posthumous title 'Yang' means defying Heaven and oppressing the people. The Zuo Zhuan mentions Duke Yang of Lu. The Sui Dynasty posthumously named Chen Houzhu as Yang, and now also uses Yang, perhaps this is retribution. In the Guangyun, 'Yang' is pronounced yu shang fan, meaning tyrannical).

In the ninth month of the first year of the Daye era, Emperor Yang toured Yangzhou. The monk Zhiyong from Tiantai Mountain went to the emperor's temporary palace. He was summoned to the Daya Hall for an audience. The emperor ordered the naming of the Tiantai Temple. Zhiyong reported: 'In the past, during the Chen Dynasty, there was Zen Master Dingguang, who, after his death, appeared in a dream saying, 'You want to build a temple, but the time is not yet right. If the Three Kingdoms are unified, there will be a powerful person to build the temple for you. If the temple is completed, the country will be clear, and it should be named Guoqing Temple.' The emperor said: 'This is the manifestation of the late master.' So he used this name. He then sent the Tongshi Sheren Lu Zhengfang to respectfully place the temple plaque. He ordered the Secretary Supervisor Liu Guyan to write an inscription for the Wise Master, which was erected at the temple gate. On the twenty-fourth day of the eleventh month, the anniversary of the Wise Master's death, a thousand-monk feast was held. The names registered by the relevant departments exactly numbered one thousand. When receiving offerings at the feast, the number exceeded one person (The Sanskrit word 'dana' means giving alms. People now mistakenly write the character 'qin', which is incorrect). Everyone said that this was the incarnation of the Wise Master coming to receive the national offerings. That afternoon, the envoy and the public opened the shrine to view it, only to find an empty bed and a vacant tent (It is said that one day, the wheel in the Tibetan Hall of Yuquan Temple was turning, and Guan Yu possessed a person and said, 'My master's physical body is here, do not turn the flying wheel above it.' From this, it is known that Guan Yu's divine power moved it from Tiantai Mountain to this place).

In the second year of the Daye era, the emperor issued an edict ordering the shamen (Buddhist monks) and Taoists to pay respect to the king. The shamen Mingzhan and others resisted the edict and refused to comply. The emperor questioned them. They replied: 'If Your Majesty orders the abolition of Taoism according to the system, then we dare not disobey. If you believe that the Dharma can be promoted, then monks under the Dharma robes have no rule of paying respect to secular people.' The emperor remained silent and stopped. The Third Patriarch, Zen Master Sengcan, passed away. The master initially visited Zen Master Ke as a layman. Since he had transmitted the Dharma and the robe, he encountered Emperor Wu of the Zhou Dynasty abolishing Buddhism, so he traveled back and forth to Mount Sikong for more than ten years. At the beginning of the Kaihuang era of the Sui Dynasty, he lived in Mount Wangong (hu ban fan, in Shuzhou), and transmitted the Dharma to the novice monk Daoxin. He leisurely traveled in the Jianghuai area, and in this year, he returned to his original residence.

。為眾說法儼立而逝。塔于山谷寺○相州沙門道明亡。同房僧玄緒暮行野間。忽見伽藍。往投之。遇道明不異平生。引緒至房。緒私怪之。至后夜明起謂緒曰。此非常處謹莫過堂。去緒潛往見。維那唱施粥。皆作血色。行粥遍諸僧。舉身火然。如一食久。維那打靜無復苦相。緒懼還所止。明至緒問之。答曰。此是地獄。吾為取僧一束柴煮染。忘不陪償。當一年然足受罪。褰衣見膝下並焦黑。因曰。公幸為我買柴百束陪還常住。並寫法華經一部。可得免苦。緒許之。歸寺依言為辨。重往尋寺寂無所見(僧鏡錄)。

三年正月。詔天下州郡七日行道。總度千僧。上親制愿文曰。菩薩戒弟子皇帝楊總持。稽首和南十方諸佛。愿以度人出家功德。普為有頂無間(天宮地獄)清凈罪垢同至菩提(云云)。

四年。

五年。詔天下僧徒無德業者。並令罷道。寺院準僧量留。余並毀折。廬山福林大志禪師(智者門人)素服哭于佛前三日。誓捨身明道。乃詣東都上表曰。愿陛下興隆三寶。貧道當然臂以報國恩。上敬而許之。遂以布蠟纏升大棚端坐。度火然之。焚畢入定。七日加趺而終。自是詔下而不行。

九年。詔改天下寺曰道場○帝幸維揚。召神僧法喜入見。一日繞宮中索羊頭。帝惡之。以付廷尉。禁衛甚

【現代漢語翻譯】 現代漢語譯本：為眾人說法后，儼然而逝。他的塔建在山谷寺。相州沙門道明去世后，同房的僧人玄緒在傍晚行走於野外時，忽然看見一座伽藍（寺廟）。他前去投宿，遇到了道明，和生前一樣。道明引玄緒到他的房間。玄緒私下感到奇怪。到了後半夜，道明起身告訴玄緒說：『這裡不是尋常的地方，千萬不要隨便進入大堂。』說完就離開了。玄緒偷偷前去檢視，看見維那（寺院的管理者）正在唱誦施粥，但粥的顏色都是血色。粥分發到每個僧人手中后，僧人們全身燃起火焰，好像吃了一頓飯那麼久。維那敲擊止靜的法器后，僧人們不再有痛苦的表情。玄緒感到害怕，回到自己的住處。道明回來后問玄緒看到了什麼，玄緒回答說：『這裡是地獄。』道明說：『我因為替僧人取了一束柴來煮染東西，忘記賠償，所以要燃燒一年來受罪。』他撩起衣服，露出膝蓋以下都是焦黑的。於是他說：『希望您能為我買一百束柴賠償給常住（寺院），並抄寫法華經一部，這樣就可以免除痛苦。』玄緒答應了他。回到寺院后，玄緒按照道明所說的去做了。再次前去尋找那座寺廟，卻什麼也看不見了。（出自《僧鏡錄》） 三年正月，皇帝下詔天下各州郡在七日內舉行佛事活動，總共度化一千名僧人。皇帝親自撰寫愿文說：『菩薩戒弟子皇帝楊總持，稽首和南（頂禮）十方諸佛。愿以度人出家的功德，普遍為有頂（最高的天界）和無間（最苦的地獄）的眾生，清凈罪業，共同到達菩提（覺悟）。』（云云） 四年。 五年，皇帝下詔天下僧徒中沒有德行和學業的人，全部勒令還俗。寺院按照僧人的數量保留，其餘全部拆毀。廬山福林寺的大志禪師（智者大師的門人）穿著素服在佛前哭了三天，發誓捨身來闡明佛道。於是他前往東都（洛陽）上表說：『愿陛下興隆三寶（佛、法、僧），貧道願意燃臂來報答國家恩情。』皇帝敬佩並允許了他。於是大志禪師用布和蠟纏繞手臂，登上高臺端坐，點火焚燒。焚燒完畢后入定，七日後結跏趺坐而終。從此以後，皇帝的詔令雖然下達，但沒有執行。 九年，皇帝下詔將天下寺廟改為道場。皇帝駕臨維揚（揚州），召見神僧法喜入宮。有一天，法喜在宮中到處尋找羊頭，皇帝厭惡他，將他交給廷尉（掌管刑獄的官員）處理，嚴加看管。

【English Translation】 English version: After expounding the Dharma to the assembly, he passed away peacefully. His stupa was built at Shangu Temple. After the death of the monk Daoming of Xiangzhou, his fellow monk Xuanxu was walking in the wilderness one evening when he suddenly saw a Sangharama (monastery). He went to seek lodging and met Daoming, who was just as he had been in life. Daoming led Xuanxu to his room. Xuanxu was secretly surprised. Late at night, Daoming got up and said to Xuanxu, 'This is not an ordinary place, be careful not to go into the main hall casually.' Then he left. Xuanxu secretly went to see what was happening and saw the Vinaya master (monastery manager) chanting while distributing porridge, but the porridge was all the color of blood. After the porridge was distributed to each monk, the monks' bodies were engulfed in flames, as if they had been eating for a long time. After the Vinaya master struck the instrument to signal silence, the monks no longer showed any signs of suffering. Xuanxu was frightened and returned to his dwelling. Daoming returned and asked Xuanxu what he had seen. Xuanxu replied, 'This is hell.' Daoming said, 'Because I took a bundle of firewood for the monks to use for dyeing, and forgot to repay it, I must burn for a year to suffer the consequences.' He lifted his robe and revealed that everything below his knees was charred black. So he said, 'I hope you can buy a hundred bundles of firewood for me to repay the Sangha (monastic community), and also transcribe a copy of the Lotus Sutra, so that I can be freed from suffering.' Xuanxu agreed. After returning to the temple, Xuanxu did as Daoming had said. He went to look for the monastery again, but could not see anything. (From 'Seng Jing Lu') In the first month of the third year, the emperor issued an edict to all prefectures and counties to hold Buddhist activities for seven days, ordaining a total of one thousand monks. The emperor personally wrote a vow, saying: 'The disciple of the Bodhisattva precepts, Emperor Yang Zongchi, bows and pays homage to all the Buddhas of the ten directions. May the merit of ordaining people to leave home (become monks) universally benefit all beings in the highest heavens (Bhavagra) and the lowest hells (Avici), purify their karmic defilements, and together attain Bodhi (enlightenment).' (Et cetera) Fourth year. In the fifth year, the emperor issued an edict that all monks without virtue or learning should be forced to return to lay life. Temples were to be retained according to the number of monks, and the rest were to be demolished. Chan Master Dazhi of Fulin Temple on Mount Lu (a disciple of Zhiyi) wept in front of the Buddha in plain clothes for three days, vowing to give up his life to clarify the Dharma. So he went to Dongdu (Luoyang) and submitted a memorial, saying: 'May Your Majesty promote the Three Jewels (Buddha, Dharma, Sangha), and this poor monk is willing to burn his arm to repay the country's kindness.' The emperor admired him and allowed it. So Chan Master Dazhi wrapped his arm with cloth and wax, ascended a high platform, sat upright, and lit the fire. After the burning was completed, he entered Samadhi (meditative state), and after seven days, he died in the lotus position. From then on, the emperor's edict was issued but not implemented. In the ninth year, the emperor issued an edict to change the name of all temples in the land to 'Daochang' (places for practicing the Way). The emperor visited Weiyang (Yangzhou) and summoned the divine monk Faxi to the palace. One day, Faxi was searching for a sheep's head in the palace. The emperor disliked him and handed him over to the Tingwei (official in charge of prisons) for strict supervision.

嚴。而有司見其日丐於市。上命案之。見袈裟覆黃金鎖骨。詔以香泥塑其形。是夕泥像起行。言笑如故。上異之。詔釋其禁。未幾示疾而終。葬之香山。后數歲自海南歸者。見師殊無恙。發其蒙視之。唯空棺焉。及煬帝遇害江都。方悟索羊頭之先讖。

恭帝(侑煬帝子)

義寧元年。五祖章安灌頂禪師。于天臺國清寺。為智威禪師說止觀心要。

唐(都長安)

高祖(李淵受隋禪)

武德元年。詔為太祖已下造栴檀等身佛三軀。以沙門景輝嘗記帝當承天命為立勝業寺。以沙門曇獻于隋末設粥救饑民。為立慈悲寺。以義師起于太原。為立太原寺。又詔并州立義興寺。以旌起義方之功。

二年。詔依佛制。正五九月及月十齋日。不得行刑屠釣。永為國式。

三年。

四年。釋智巖初仕隋為虎賁中郎將。每於弓首掛漉水囊不飲蟲水。至是棄官入皖山學道。見異僧丈餘謂之曰。卿已八十一生出家矣。同軍閭丘胤至山尋之。見山崖峻立鳥獸悲鳴。謂師曰。郎將狂耶。何為住此。答曰。我狂欲醒。君狂正發。同軍嗟嘆而退。

六年。濩澤縣李錄事亡。常往余法師所聽講維摩。共人言議。師問之曰。今講此經感何人聽。答曰。自人頭已上便是鬼神。上及諸天重級充滿。然見

【現代漢語翻譯】 現代漢語譯本： 嚴法師，有司看見他每天在市場上乞討。皇上命令調查此事，發現他用袈裟覆蓋著黃金鎖骨。皇上下令用香泥塑造他的形象。當晚，泥像起身行走，言談歡笑如常。皇上對此感到驚異，下令解除對他的禁令。不久，嚴法師示現疾病而終，葬于香山。幾年后，從海南迴來的人說，看見嚴法師安然無恙。打開他的墳墓檢視，只有空棺。等到隋煬帝在江都遇害，人們才明白當初索要羊頭的預言。

恭帝（侑，煬帝之子）

義寧元年，五祖章安灌頂禪師在天臺國清寺，為智威禪師講解《止觀心要》。

唐（都城長安）

高祖（李淵接受隋朝禪讓）

武德元年，下詔為太祖（李虎）以下的人建造栴檀等身佛像三尊。因為沙門（出家修道的人）景輝曾經預言皇帝將承受天命，所以為他建立了勝業寺。因為沙門曇獻在隋朝末年設定粥棚救濟饑民，所以為他建立了慈悲寺。因為起義的軍隊從太原起兵，所以建立了太原寺。又下詔在并州建立義興寺，用來表彰起義的功勞。

武德二年，下詔依照佛教的制度，在正月、五月、九月以及每月的十齋日，不得執行刑罰、屠宰和釣魚，永遠作為國家的制度。

武德三年，

武德四年，釋智巖最初在隋朝做官，擔任虎賁中郎將。他經常在弓上懸掛漉水囊，不飲用有蟲的水。這時，他放棄官職，進入皖山學道。他看見一個身高一丈多的奇異僧人對他說：『你已經有八十一次轉世出家了。』他的同軍閭丘胤到山裡尋找他，看見山崖陡峭，鳥獸悲鳴，對智巖說：『郎將瘋了嗎？為什麼要住在這裡？』智巖回答說：『我瘋了想要清醒，你瘋了正在發作。』他的同軍感嘆著退走了。

武德六年，濩澤縣的李錄事去世了。他經常去余法師那裡聽講《維摩經》。他和別人議論經義，余法師問他：『現在講這部經，感動了什麼人來聽？』李錄事回答說：『從人的頭以上，便是鬼神，上至諸天，重重疊疊，都充滿了。』

【English Translation】 English version: Monk Yan was seen begging in the market every day by the authorities. The Emperor ordered an investigation, and it was discovered that he covered golden locked bones with a kasaya (袈裟, a Buddhist monastic robe). The Emperor ordered his image to be sculpted with fragrant mud. That night, the mud statue rose and walked, speaking and laughing as usual. The Emperor was amazed and ordered the lifting of the ban on him. Soon after, Monk Yan manifested illness and passed away, and was buried in Xiangshan (香山, Fragrant Mountain). Several years later, someone returning from Hainan (海南, a province in southern China) said they saw Monk Yan unharmed. Opening his tomb to check, there was only an empty coffin. It was not until Emperor Yang (煬帝) of the Sui Dynasty was killed in Jiangdu (江都, a city in Jiangsu province) that people understood the earlier prophecy of demanding a sheep's head.

Emperor Gong (恭帝, You, son of Emperor Yang)

In the first year of Yining (義寧, era name), Fifth Patriarch Zhang'an Guanding (章安灌頂禪師, a Chan master) lectured on the essentials of 'Śamatha-Vipassanā' (止觀心要, the essentials of calming and insight meditation) for Chan Master Zhiwei (智威禪師, a Chan master) at Guoqing Temple (國清寺, a temple) in Tiantai (天臺, a county in Zhejiang province).

Tang Dynasty (唐, capital in Chang'an 長安)

Emperor Gaozu (高祖, Li Yuan 李淵 received the abdication from the Sui Dynasty)

In the first year of Wude (武德, era name), an imperial edict was issued to create three sandalwood life-size Buddha statues for Emperor Gaozu's ancestors, starting from Emperor Taizu (太祖, Li Hu 李虎). Because the śramaṇa (沙門, a Buddhist monk) Jinghui (景輝, a monk's name) had once predicted that the Emperor would receive the mandate of heaven, Sheng'ye Temple (勝業寺, a temple name) was established for him. Because the śramaṇa Tanxian (曇獻, a monk's name) had set up porridge kitchens to save starving people at the end of the Sui Dynasty, Ci'bei Temple (慈悲寺, a temple name) was established for him. Because the righteous army rose from Taiyuan (太原, a city in Shanxi province), Taiyuan Temple (太原寺, a temple name) was established. Another imperial edict was issued to establish Yixing Temple (義興寺, a temple name) in Bingzhou (并州, an ancient province), to commend the merit of raising the righteous army.

In the second year of Wude, an imperial edict was issued that, according to Buddhist precepts, no executions, slaughtering, or fishing were allowed in the first, fifth, and ninth months, as well as on the ten vegetarian days of each month, to be a permanent national system.

In the third year of Wude,

In the fourth year of Wude, Shi Zhiyan (釋智巖, a monk's name) initially served in the Sui Dynasty as a Huben Zhonglang General (虎賁中郎將, a military officer). He always hung a water-filtering bag on the bow of his bow to avoid drinking water with insects. At this time, he abandoned his official position and entered Wanshan (皖山, a mountain) to study the Way. He saw a strange monk more than ten feet tall who said to him, 'You have been a monk for eighty-one lifetimes.' His fellow soldier, Lüqiu Yin (閭丘胤, a person's name), went to the mountain to find him and saw steep cliffs and the cries of birds and animals. He said to Shi Zhiyan, 'General, are you crazy? Why do you live here?' Shi Zhiyan replied, 'I am crazy and want to wake up, you are crazy and it is just beginning.' His fellow soldier sighed and retreated.

In the sixth year of Wude, Li Lushi (李錄事, a person's name) of Huoze County (濩澤縣, a county name) passed away. He often went to Dharma Master Yu (余法師, a Dharma master's name) to listen to lectures on the 'Vimalakirti Sutra' (維摩經, a Buddhist scripture). He discussed the meaning of the sutra with others. Dharma Master Yu asked him, 'Now that this sutra is being lectured, who is moved to listen?' Li Lushi replied, 'From above people's heads, there are ghosts and spirits, up to the heavens, layer upon layer, all filled.'

諸天聞法師酒氣。皆回面而聽。余即悔過不復飲。鬼又曰。非唯此會獨感諸天。但有法事無不來降○敕沙門玄奘三藏住大莊嚴寺。

七年。上幸國學釋奠。命博士徐曠講孝經。沙門慧乘講心經。道士劉進善講老子。博士陸德明(本名元朗)隨方立義。遍析其要。帝說曰。三人者誠辯矣。然德明一舉輒蔽。

八年。太史令博奕上疏曰。佛在西域言祅路遠。漢譯胡書恣其假託。使不忠不孝削髮而揖君親。遊手竊食。易服以逃租賦。夫生死壽夭出於自然。刑德威福關於人主。而愚僧矯詐。皆云由佛。竊人主之權。擅造化之力。其為害政良可悲嘆。書奏不報。

鎧庵曰。傅奕以小人之資。一旦上書謗佛毀教。當時群臣皆所不取。獨高祖薄信迷其說。今觀傅奕之疏沙汰之詔。不過謂遊手竊食。茍避征徭而已。嘻學聖道以求出世間。敷慈化以贊理天下。明善惡之應以警昏俗。窮性命之旨以悟真修。斯學佛者之大效。其與儒家者流將並行而不悖。豈當以征夫徭卒之賤而望之者哉。或曰。學佛之士多自農出。反而止之。所以厚農俗也。不然今夫田家之子。致身科第者。豈得而止之耶。矧夫佛道多容不問愚智。若指其庸鄙以蔽諸賢俊。比子厚誚退之忿其外而違其中。是知石而不知韞玉也。今名為儒。而資小人者固多矣

【現代漢語翻譯】 現代漢語譯本：眾天神聽到講法師身上散發的酒氣，都轉過臉去聽法。我因此懺悔，不再飲酒。鬼神又說：『不僅僅是這次法會感動了諸天，只要有佛法之事，沒有不降臨的。』朝廷敕令沙門玄奘三藏（唐代著名僧人、翻譯家）住在位於大莊嚴寺。 貞觀七年，皇上駕臨國學舉行釋奠禮（古代祭祀先賢的典禮），命令博士徐曠講解《孝經》，沙門慧乘講解《心經》，道士劉進善講解《老子》。博士陸德明（本名元朗）根據各家學說闡述義理，全面分析其中的要點。皇上說：『這三個人確實能言善辯啊，然而陸德明一開口就蓋過了所有人。』 貞觀八年，太史令傅奕上書說：『佛在西域，言語虛妄，路途遙遠。漢人翻譯胡人的書籍，任憑他們隨意假託。使得不忠不孝之人剃髮出家，不敬君親，遊手好閒，竊取食物，改變服裝來逃避租稅徭役。生死壽夭是自然規律，刑罰恩德是君主的權力。而愚蠢的僧人虛假欺詐，都說是佛所為。竊取人主的權力，擅自掌握造化之力。這種危害政治的情況實在令人悲嘆。』皇上的奏章沒有回覆。 鎧庵說：『傅奕以小人的身份，突然上書誹謗佛法，詆譭佛教。當時的大臣們都不贊同他的觀點，只有唐高祖李淵輕信了他的說法。現在看來，傅奕的上書和沙汰僧道的詔令，不過是認為僧人遊手好閒，茍且偷生，逃避徵稅徭役罷了。唉！學習聖人之道是爲了求得超脫世俗，宣揚慈悲教化是爲了輔助治理天下，闡明善惡報應的道理是爲了警醒愚昧的世人，探究性命的真諦是爲了領悟真理而修行。這是學佛之人的巨大作用，他們與儒家學派並行不悖。怎麼能因為征夫徭役的低賤而這樣看待他們呢？』有人說：『學佛之人大多出自農民，阻止他們出家是爲了充實農業人口。』不是這樣的，現在田家的子弟，如果能夠通過科舉考試而入仕，難道可以阻止他們嗎？何況佛道廣納賢才，不問愚笨還是聰明。如果因為僧人中有庸俗鄙陋之人就否定所有賢能俊傑，就像子厚（柳宗元）譏諷退之（韓愈）那樣，只看到表面現象而違背了內在本質，這是隻知道石頭而不知道其中蘊藏著美玉啊。現在名為儒士，而實際上是小人的人也很多啊！

【English Translation】 English version: The various deities, upon hearing the smell of alcohol emanating from the Dharma master, all turned their faces to listen to the Dharma. I then repented and no longer drank alcohol. The ghosts and spirits also said, 'It is not only this Dharma assembly that moves the deities; whenever there are Dharma events, they never fail to descend.' The court ordered the Shramana Xuanzang Sanzang (a famous monk and translator of the Tang Dynasty) to reside at the Dazhuangyan Temple. In the seventh year of the Zhenguan era, the Emperor visited the National Academy to perform the Shi Dian ceremony (an ancient ceremony to honor past sages), ordering the scholar Xu Kuang to lecture on the 'Classic of Filial Piety,' the Shramana Huicheng to lecture on the 'Heart Sutra,' and the Daoist Liu Jinshan to lecture on the 'Laozi.' The scholar Lu Deming (original name Yuanlang) expounded the principles according to each school of thought, comprehensively analyzing their key points. The Emperor said, 'These three are indeed eloquent, but Lu Deming's one statement overshadows all others.' In the eighth year of the Zhenguan era, the Grand Astrologer Fu Yi submitted a memorial saying, 'The Buddha is in the Western Regions, his words are deceptive, and the journey is far. The Han people translate the books of the barbarians, allowing them to fabricate at will. This causes the unfaithful and unfilial to shave their heads and become monks, disrespecting their rulers and parents, idling about, stealing food, and changing their clothes to evade taxes and corvée labor. Birth, death, lifespan, and destiny are natural occurrences, while punishments and rewards are the prerogative of the ruler. Yet, foolish monks falsely deceive, claiming it is all due to the Buddha, usurping the power of the ruler and presumptuously seizing the power of creation. This kind of harm to the government is truly lamentable.' The Emperor did not respond to the memorial. Kai'an said, 'Fu Yi, with the character of a petty man, suddenly submitted a memorial slandering the Buddha and defaming Buddhism. The ministers at the time did not approve of his views; only Emperor Gaozu of Tang, Li Yuan, credulously believed his words. Now, looking at Fu Yi's memorial and the edict to eliminate monks and Daoists, it merely accuses monks of idling about, living in a perfunctory manner, and evading taxes and corvée labor. Alas! Studying the way of the sages is to seek transcendence from the world, propagating compassionate teachings is to assist in governing the world, elucidating the principles of karmic retribution is to awaken ignorant people, and exploring the essence of life is to realize the truth and cultivate oneself. This is the great effect of those who study Buddhism, and they proceed in parallel with the Confucian scholars without contradiction. How can we regard them with the low expectations of conscripted laborers and corvée workers?' Someone said, 'Most of those who study Buddhism come from farming families; preventing them from becoming monks is to enrich the agricultural population.' That is not the case. Now, if the sons of farming families can pass the imperial examinations and enter officialdom, can we prevent them? Moreover, the Buddhist path widely accepts talents, regardless of whether they are foolish or intelligent. If we dismiss all the virtuous and talented because there are vulgar and base individuals among the monks, it is like Zihou (Liu Zongyuan) mocking Tui Zhi (Han Yu), seeing only the superficial phenomena and violating the inner essence, knowing only the stone and not knowing that it contains jade. There are many who are now called Confucian scholars but are actually petty men!'

。未聞以為者不善而遽欲廢周孔之教。然則出家而庸鄙者。人材之未至。非佛道之咎也。

九年。傅奕七上疏請除佛法。帝以其疏付群臣雜議。大臣皆曰。佛法興自屢朝。弘善遏惡冥助國家。理無棄廢。宰相蕭瑀(後梁明帝之子)曰佛聖人也。而奕非之。非聖人者。無法當治其罪。奕曰。人之大倫莫如君父。佛以世嫡而畔其父。以匹夫而抗天子。蕭瑀不生於空桑。乃遵無父之教。非孝者無親。瑀之謂矣。瑀合掌謂之曰。地獄正為此人設(瑀音禹見舊唐史)帝一日問群臣曰。傅奕每言佛教無用卿等如何。左僕射裴寂曰。陛下昔創義師。志憑三寶言登九五。誓啟玄門。今六合歸仁富有四海。而欲納奕言。豈不虧往德而彰今過乎。帝復以疏。頒示諸僧。問出家於國何益。沙門法琳撰破邪論。謂佛教徹萬法之源。而孔老立言時域中之治。凡出家者。守志明道弘善興福。啟迪昏蒙利國非淺。時秦王府記室虞世南。為序以贊之。明概法師作決對論。責奕謗佛僧八事。有秦王府典儀李師政。述內德論云。勸善進德之廣。六經所未逮戒惡防患之深。九流莫之比。但窮神知化。其言宏大而可驚。去惑絕塵。厥軌清邈而難蹈。夫能事未興于上古。聖人開務於後世。故棟宇易檜巢之居。文字代結繩之政。飲血茹毛之饌。則先用而未珍。

【現代漢語翻譯】 現代漢語譯本：那些沒有聽說過佛法的人，如果因為有人作惡就立刻想要廢除周公孔子的教誨，那是不對的。同樣，出家人中如果有人平庸鄙陋，那是他個人才能沒有達到，不能歸咎於佛法本身。

唐朝貞觀九年，傅奕多次上書請求廢除佛教。唐太宗將他的奏疏交給大臣們討論。大臣們大多認為，佛教興盛已久，提倡行善、阻止作惡，暗中幫助國家，不應廢除。宰相蕭瑀（後梁明帝的兒子）說：『佛是聖人，而傅奕誹謗他，誹謗聖人，按照法律應當治罪。』傅奕反駁說：『人倫中最重要的莫過於君父，但釋迦牟尼拋棄了自己的父親，以平民的身份對抗天子。蕭瑀不是從空桑中出生的，卻遵從沒有父親的教義，說他不孝，沒有親情，說的就是蕭瑀這樣的人。』蕭瑀合掌對傅奕說：『地獄正是為像你這樣的人準備的！』（蕭瑀的名字見《舊唐史》）。唐太宗有一天問群臣：『傅奕總是說佛教沒有用處，你們怎麼看？』左僕射裴寂說：『陛下當初創立義軍時，依靠三寶的力量，最終登上皇位，發誓要弘揚玄門。現在天下太平，國家富強，卻要聽從傅奕的建議，豈不是有虧於過去的恩德，暴露現在的過失嗎？』唐太宗又將傅奕的奏疏頒佈給眾僧，詢問出家對國家有什麼益處。沙門法琳撰寫了《破邪論》，認為佛教闡明萬法的根源，而孔子和老子的言論只是針對當時社會治理的權宜之計。凡是出家的人，都能堅守志向，明白道理，弘揚善行，興建福祉，啟迪愚昧，對國家的好處是很大的。』當時秦王府的記室虞世南為《破邪論》作序讚揚它。明概法師寫了《決對論》，指責傅奕誹謗佛和僧人的八件事。秦王府典儀李師政寫了《內德論》，說：『勸人行善、增進道德的廣泛程度，是六經所不能達到的；戒除惡行、防範禍患的深刻程度，是諸子百家所不能比擬的。』但是，窮究神妙、瞭解變化的言論，宏大而令人震驚；去除迷惑、斷絕塵世的途徑，清凈而難以遵循。某種事業在上古時期沒有興起，聖人在後世才開始推行。所以，用房屋代替了鳥巢，用文字代替了結繩記事，飲血茹毛的食物，也是先被使用，後來才被珍視的。

【English Translation】 English version: It is wrong to want to abolish the teachings of Zhou Gong and Confucius simply because some people who have not heard of Buddhism commit evil deeds. Similarly, if some monks are mediocre and vulgar, it is due to their lack of personal talent, and should not be blamed on Buddhism itself.

In the ninth year of the Zhenguan era of the Tang Dynasty, Fu Yi repeatedly submitted memorials requesting the abolition of Buddhism. Emperor Taizong of Tang gave his memorial to the ministers for discussion. Most of the ministers believed that Buddhism had been flourishing for a long time, promoting good deeds and preventing evil, secretly helping the country, and should not be abolished. Prime Minister Xiao Yu (son of Emperor Ming of the Later Liang Dynasty) said: 'The Buddha is a sage, and Fu Yi slanders him. Slandering a sage should be punished according to the law.' Fu Yi retorted: 'In human relations, nothing is more important than the ruler and father, but Shakyamuni abandoned his father and opposed the emperor as a commoner. Xiao Yu was not born from an empty mulberry tree, but follows the doctrine of having no father, saying that he is unfilial and has no affection, referring to people like Xiao Yu.' Xiao Yu put his palms together and said to Fu Yi: 'Hell is prepared for people like you!' (Xiao Yu's name can be found in the 'Old Book of Tang'). One day, Emperor Taizong asked his ministers: 'Fu Yi always says that Buddhism is useless, what do you think?' The Left Servant of the Ministry of Works, Pei Ji, said: 'When Your Majesty founded the righteous army, he relied on the power of the Three Jewels and finally ascended the throne, vowing to promote the Xuanmen (玄門). Now that the world is peaceful and the country is prosperous, you want to listen to Fu Yi's advice, wouldn't that be detrimental to past virtues and expose present faults?' Emperor Taizong then issued Fu Yi's memorial to the monks, asking what benefits monasticism brought to the country. The monk Falin wrote 'Breaking the Heresy Argument (破邪論)', arguing that Buddhism elucidates the origin of all dharmas, while the words of Confucius and Laozi were only expedient measures for the social governance of the time. All those who become monks can uphold their aspirations, understand the truth, promote good deeds, build blessings, enlighten the ignorant, and the benefits to the country are great.' At that time, Yu Shinan, the recorder of the Qin Prince's Mansion, wrote a preface to 'Breaking the Heresy Argument' praising it. Dharma Master Minggai wrote 'Resolving the Argument (決對論)', accusing Fu Yi of slandering the Buddha and monks in eight matters. Li Shizheng, the ceremonial officer of the Qin Prince's Mansion, wrote 'On Inner Virtue (內德論)', saying: 'The extent of encouraging good and promoting virtue is beyond what the Six Classics (六經) can achieve; the depth of abstaining from evil and preventing disasters is beyond what the various schools of thought can compare.' However, the words of exploring the mysterious and understanding change are grand and shocking; the path of removing confusion and severing the world is pure and difficult to follow. A certain cause did not arise in ancient times, and the sage began to promote it in later generations. Therefore, houses replaced bird nests, and writing replaced knotted ropes, and food that was drunk with blood and eaten with hair was first used and later cherished.

火化粒食之功。雖後作而非弊。豈得以詩書早播而可隆。貝經晚至而宜替。又死生無窮之緣。報應不朽之說。釋氏之所明。黃老之未喻也。又慧乘作辨正論十喻九箴。破道士十異九迷之謬。上覽諸沙門論議。寤奕譽道毀佛。遂有兼汰二教之意○五月下詔。以沙門道士茍避征徭不守戒律而寺觀鄰接廛邸溷雜屠酤非所以為垂教。其僧道戒行虧闕者。並令罷道。精勤練行者。並就大寺觀居止供給衣食。京師留寺三所觀一所。諸州各留一所。余皆罷之○六月庚申。皇太子建成齊王元吉。謀不利於秦王。秦王世民討殺之。以秦王為皇太子。癸亥大赦天下。停前沙汰僧道詔○八月詔傳位於皇太子。既即位。嘗問傅奕曰。佛道微妙聖蹟可師。且報應之事顯然。卿獨不悟其理何耶。對曰。佛乃西方之桀黠無補國家。臣非不悟鄙不學也。帝深惡其言(云云)。后傅奕得惡病。遍身糜爛號叫而死。少府監馮長命夢至冥府。多見先亡。因問傅奕毀佛惡病而死今受何報。答曰。已聞付越州為泥犁矣。當時識者。謂是泥犁地獄也(苦報記)。

太宗(世民高祖次子)

正觀元年正月。詔京城德行沙門。並令入內殿行道七日。度天下僧尼三千人。詔以皇家舊宅通義宮為興聖寺○詔沙門光智。于大興善寺譯寶星經等五部。左僕射房元齡等

監護。

二年三月。詔曰。朕自創義以來。手所誅剪將及千人。可皆建齋行道竭誠禮懺。冀三途之難因斯得脫。

述曰。或謂太宗手自誅殺。真忍人也。殊不知隋為不道。天將興唐。太宗方間關於軍伍之中。當梗化害政。適在目擊。不亟剪去則有妨于機事。奉天命以除殘賊。非如桀紂無辜殺人貫盈罪惡之比。天下既定仁心自存。唯知佛法可為拯濟。建齋行懺惠及幽關。蓋所以拔沈苦以遂有生。真仁恕之君也。

五月。敕先朝忌辰並於章敬寺設齋行香。永為定式○七月。詔京城諸郡僧道。七日七夜轉經行道。為民祈福以保秋成。每歲正月七月視此為式。

三年正月。詔京城沙門。每月二十七日行道轉仁王經。為國祈福官給齋供○三月。詔密州師凈禪師至京祈雨。師結齋坐禪。感天西北白虹晝見。大雨通濟○八月。沙門玄奘上表。乞往天竺求經○十二月詔曰。有隋失道九服沸騰。朕親總元戎致茲明罰。可於建義以來交兵之處。凡義士兇徒隕身戎陳者。各建寺剎招延勝侶。樹立福田濟其營魄(老子載營魄注魂魄也。廬山集。心法者。神明之營魄也。)以稱朕矜閔之意(已上並見。唐舊史歐陽新書刪去不存)四年正月。救上宮繡釋迦佛丈六像。奉安勝光寺設千僧齋○五月戰場建寺成。敕群臣撰碑。破

【現代漢語翻譯】 現代漢語譯本 監護。

二年三月，皇帝下詔說：『我自從起兵以來，親手誅殺的人將近千人，可以都建齋設壇，虔誠地禮拜懺悔，希望三途（指地獄、餓鬼、畜生三惡道）的苦難因此得以解脫。』

述曰：有人說唐太宗親手誅殺，真是殘忍的人啊。殊不知隋朝暴虐無道，上天將要興盛唐朝。太宗正參與軍務之中，那些阻礙教化、危害政事的，恰好都在他的眼皮底下。不迅速剷除他們，就會妨礙大事。這是奉天命來剷除殘賊，不是像夏桀、商紂那樣無辜殺人，罪惡滿盈可以相比的。天下安定后，仁慈之心自然存在。只知道佛法可以用來拯救，所以建齋設壇，為幽冥界的眾生祈福，大概是用這種方法來解脫他們的痛苦，從而使活著的人也能安寧。這真是仁慈寬厚的君主啊。

五月，皇帝下令將先朝皇帝的忌日，都在章敬寺設定齋壇，舉行法會，焚香祭拜，作為永久的定製。七月，皇帝下詔京城各郡的僧人和道士，七天七夜誦經修行，為百姓祈福，以保佑秋收。每年正月和七月都照此辦理。

三年正月，皇帝下詔京城的僧人，每月二十七日舉行法會，誦讀《仁王經》，為國家祈福，由官府提供齋飯。三月，皇帝下詔密州的師凈禪師到京城祈雨。師凈禪師結齋靜坐，感動上天，西北方向出現白色彩虹，大雨普降。八月，沙門玄奘上表，請求前往天竺（古印度）求取佛經。十二月，皇帝下詔說：『隋朝失去道義，天下百姓沸騰。我親自率領軍隊，執行上天的懲罰。』可以在自起兵以來交戰的地方，凡是為正義而犧牲的將士和作惡的暴徒，凡是陣亡在戰場上的，都建立寺廟，招請高僧，廣種福田，超度他們的亡靈（老子說，營魄，指的是魂魄。廬山集說，心法，是神明的魂魄所在）。以此來表達我憐憫他們的心意（以上都見於《唐舊史》，歐陽修的新書刪去了這些內容）。四年正月，救上宮繡制釋迦牟尼佛一丈六尺高的佛像，供奉在勝光寺，設定千僧齋。五月，戰場上建立的寺廟建成，皇帝命令群臣撰寫碑文。

【English Translation】 English version Guardianship.

In the third month of the second year, the Emperor decreed: 'Since I initiated the righteous uprising, I have personally executed nearly a thousand people. Let us all establish monasteries and conduct rituals, sincerely performing repentance, hoping that the suffering of the three paths (referring to the three evil realms of hell, hungry ghosts, and animals) may be relieved through this.'

It is said: Some claim that Emperor Taizong's personal executions were truly cruel. However, it should be understood that the Sui dynasty was tyrannical and unjust, and Heaven intended to elevate the Tang dynasty. Taizong was involved in military affairs, and those who obstructed civilization and harmed the government were right before his eyes. If they were not swiftly eliminated, it would hinder important matters. This was executing Heaven's mandate to eliminate the wicked and rebellious, not like Jie and Zhou, who killed innocent people and were filled with sin. Once the empire was stabilized, benevolence naturally arose. Knowing that Buddhism could be used for salvation, he established monasteries and conducted repentance rituals to benefit the beings in the netherworld, likely using this method to relieve their suffering, thereby bringing peace to the living. This is truly a benevolent and compassionate ruler.

In the fifth month, the Emperor ordered that memorial services for the deceased emperors of previous dynasties be held at Zhangjing Temple, with the establishment of vegetarian feasts, performance of rituals, and burning of incense, as a permanent custom. In the seventh month, the Emperor decreed that monks and Taoists in the capital's prefectures should chant scriptures and practice the Way for seven days and seven nights, praying for blessings for the people to ensure a bountiful autumn harvest. This should be followed every year in the first and seventh months.

In the first month of the third year, the Emperor decreed that the monks in the capital should hold rituals and recite the 'Renwang Sutra' (Sutra of Humane Kings) on the twenty-seventh day of each month, praying for blessings for the country, with the government providing vegetarian meals. In the third month, the Emperor summoned Chan Master Shijing from Mizhou to the capital to pray for rain. Master Shijing concluded his fast and sat in meditation, moving Heaven, and a white rainbow appeared in the northwest during the day, with heavy rain falling everywhere. In the eighth month, the Shramana Xuanzang submitted a memorial, requesting to go to Tianzhu (ancient India) to seek Buddhist scriptures. In the twelfth month, the Emperor decreed: 'The Sui dynasty lost its way, and the people of the world were in turmoil. I personally led the army to carry out Heaven's punishment.' In the places where battles have been fought since the righteous uprising, for all the righteous soldiers and wicked villains who died in battle, temples should be built, eminent monks should be invited, fields of merit should be cultivated, and their spirits should be delivered (Laozi said that 'yingpo' refers to the soul. The Lushan Collection says that 'the Dharma of the Mind' is where the soul of the divine resides). This is to express my compassion for them (The above is all found in the 'Old History of the Tang Dynasty,' but Ouyang Xiu's new book omits these contents). In the first month of the fourth year, the Shang Palace commissioned the embroidery of a sixteen-foot-tall image of Shakyamuni Buddha, which was enshrined in Shengguang Temple, and a vegetarian feast for a thousand monks was held. In the fifth month, the temples built on the battlefields were completed, and the Emperor ordered his ministers to compose inscriptions for the steles.

劉武周于汾州。立弘濟寺。李百藥撰。破宋老生於莒州。立普濟寺。許敬宗撰。破薛舉于豳州。立昭仁寺。朱子奢撰。破宋金剛于晉州。立慈雲寺。褚遂良撰。破王世充于邙山。立昭覺寺。虞世南撰。破竇建德于泛水。立等慈寺。顏師古撰。破劉黑闥于洛州。立昭福寺。岑文字撰。是歲天下大稔。米斗三錢。外戶不閉。行旅不赍糧。斷刑才二十九人。天下大治。帝謂群臣曰。此魏徴勸朕行仁義。既效矣。因追念初平天下手誅千餘人。不值太平即以御服施諸寺命僧行懺(事見舊史。歐陽新書並刪去之)。

鎧庵曰。君舉必書。故曰史。史者所以記當時失得之跡也。以故惡如弒君必書。醜如蒸母必書。豈以其醜惡而不之記耶。是知修史者不沒其當時善惡之事。斯可為信史也。昔范曄著漢書。西域傳始論佛法。陳壽志三國。則忽而不錄。唐太宗修晉書。于沙門高行時有所取。魏收于北史著佛老志。李延壽于南史作顧歡傳。凡帝王公卿毀贊佛老者。莫不悉載。其於二教之偏正優劣。當年今日未嘗不明識所歸。歐陽氏之修唐書五代史也。于佛老之事則刪之。夫唐書唐家之正史。非歐陽之私書也。借使不足法。論之可也。豈當以己所不好而悉刪之耶。是知無通識者。不足以當修史之任也。夫佛法之取捨。大較繫乎人之好惡。

【現代漢語翻譯】 現代漢語譯本：劉武周在汾州戰敗后，朝廷建立了弘濟寺，由李百藥撰文紀念。在莒州擊敗宋老生后，建立了普濟寺，由許敬宗撰文紀念。在豳州擊敗薛舉后，建立了昭仁寺，由朱子奢撰文紀念。在晉州擊敗宋金剛后，建立了慈雲寺，由褚遂良撰文紀念。在邙山擊敗王世充后，建立了昭覺寺，由虞世南撰文紀念。在泛水擊敗竇建德后，建立了等慈寺，由顏師古撰文紀念。在洛州擊敗劉黑闥后，建立了昭福寺，由岑文字撰文紀念。這一年天下豐收，米價低至每斗三文錢。百姓夜不閉戶，出門旅行也不需要攜帶糧食。全國判處死刑的犯人只有二十九人，天下太平。唐太宗對群臣說：『這是魏徵勸朕施行仁義的結果，現在已經應驗了。』於是追憶起當初平定天下時親手誅殺了一千多人，認為如果不是太平盛世，就將自己的御用服飾施捨給寺廟，命令僧人舉行懺悔儀式（此事記載在舊史中，歐陽修的新唐書都刪去了）。

鎧庵說：『君王的舉動必須記錄下來，所以才有了史書。史書是用來記錄當時得失的痕跡的。』因此，像弒君這樣的惡行必須記錄，像烝母（與婆婆或岳母發生性關係）這樣的醜事也必須記錄。難道因為它們醜惡就不記錄嗎？由此可知，修史的人不能隱瞞當時的善惡之事，這樣才能成為可信的史書。過去范曄撰寫《漢書》，在《西域傳》中開始論述佛法。陳壽撰寫《三國誌》，卻忽略而不記載。唐太宗修撰《晉書》，對於沙門（出家修道的人）的高尚品行，有時也會加以採納。魏收在《北史》中撰寫了《佛老志》，李延壽在《南史》中撰寫了《顧歡傳》。凡是帝王公卿譭謗或讚揚佛老的言論，沒有不全部記載的。他們對於佛教和道教的偏正優劣，當年今日都未嘗不明確認識其歸屬。歐陽修修撰《唐書》和《五代史》時，卻將關於佛老的事情刪去了。唐書是唐朝的正史，不是歐陽修的私書。即使佛老之事不足以傚法，評論一下也可以，豈能因為自己不喜歡就全部刪去呢？由此可知，沒有通達的見識，不足以承擔修史的重任。對於佛法的取捨，大致取決於人的好惡。

【English Translation】 English version: After Liu Wuzhou was defeated in Fenzhou (汾州), the court established Hongji Temple (弘濟寺, Temple of Great Assistance), with Li Baiyao (李百藥) writing the commemorative text. After defeating Song Laosheng (宋老生) in Juzhou (莒州), Puji Temple (普濟寺, Temple of Universal Assistance) was established, with Xu Jingzong (許敬宗) writing the commemorative text. After defeating Xue Ju (薛舉) in Binzhou (豳州), Zhaoren Temple (昭仁寺, Temple of Manifest Benevolence) was established, with Zhu Zishe (朱子奢) writing the commemorative text. After defeating Song Jingang (宋金剛) in Jinzhou (晉州), Ciyun Temple (慈雲寺, Temple of Compassionate Clouds) was established, with Chu Suiliang (褚遂良) writing the commemorative text. After defeating Wang Shichong (王世充) at Mount Mang (邙山), Zhaojue Temple (昭覺寺, Temple of Manifest Enlightenment) was established, with Yu Shinan (虞世南) writing the commemorative text. After defeating Dou Jiande (竇建德) at Fanshui (泛水), Dengci Temple (等慈寺, Temple of Equal Compassion) was established, with Yan Shigu (顏師古) writing the commemorative text. After defeating Liu Heita (劉黑闥) in Luozhou (洛州), Zhaofu Temple (昭福寺, Temple of Manifest Blessings) was established, with Cen Wenben (岑文字) writing the commemorative text. That year, the empire had a great harvest, and the price of rice was as low as three coins per dou (斗, a unit of measurement). People did not close their doors at night, and travelers did not need to carry food. Only twenty-nine people were sentenced to death throughout the empire, and the empire was at peace. Emperor Taizong (唐太宗) said to his ministers, 'This is the result of Wei Zheng (魏徵) advising me to practice benevolence and righteousness, and now it has been proven.' He then recalled that he had personally killed more than a thousand people when he first pacified the empire, and thought that if it were not for this peaceful and prosperous era, he would donate his imperial robes to the temples and order the monks to perform repentance rituals (this matter is recorded in the old history, but Ouyang Xiu's (歐陽修) New History of the Tang (新唐書) has deleted it).

Kai'an (鎧庵) said, 'The actions of the ruler must be recorded, hence the existence of history. History is used to record the traces of gains and losses at that time.' Therefore, evil deeds such as regicide must be recorded, and shameful deeds such as 'steaming the mother' (having sexual relations with one's mother-in-law) must also be recorded. Is it because they are shameful that they should not be recorded? From this, it can be known that those who compile history must not conceal the good and evil deeds of that time, so that it can be a credible history. In the past, Fan Ye (范曄) wrote the Book of Han (漢書), and began to discuss Buddhism in the Records of the Western Regions (西域傳). Chen Shou (陳壽) wrote the Records of the Three Kingdoms (三國志), but neglected to record it. Emperor Taizong of Tang (唐太宗) compiled the Book of Jin (晉書), and sometimes adopted the noble conduct of the Shamen (沙門, monks). Wei Shou (魏收) wrote the Records of Buddhism and Taoism (佛老志) in the History of the Northern Dynasties (北史), and Li Yanshou (李延壽) wrote the Biography of Gu Huan (顧歡傳) in the History of the Southern Dynasties (南史). All the emperors, officials, and nobles who slandered or praised Buddhism and Taoism were all recorded. Their understanding of the correctness, superiority, and inferiority of the two religions, then and now, has never been unclear about where they belong. When Ouyang Xiu (歐陽修) compiled the History of the Tang (唐書) and the History of the Five Dynasties (五代史), he deleted the matters concerning Buddhism and Taoism. The History of the Tang is the official history of the Tang Dynasty, not Ouyang Xiu's private book. Even if the matters of Buddhism and Taoism are not worthy of emulation, they can be commented on, how can they be completely deleted because one does not like them? From this, it can be known that those without comprehensive knowledge are not qualified to undertake the task of compiling history. The acceptance or rejection of Buddhism largely depends on people's likes and dislikes.'

韓歐司馬始不好佛。遇事立言。必有詆訶。及退之問道于大顛。永叔聞法于圓通。君實廣文中子之言。而作禪頌。言為百世師。行為天下法。為賢為大聖。是名佛菩薩(禪頌六章見司馬公文集)是三賢者。始惡而終好之。惜乎聞道之晚。而其先出之言莫可收也。吁佛法之取捨。果在於人之好惡。可不審乎哉。

五年正月。詔僧尼道士致敬父母(正觀政要)○詔以慶善宮為穆太后建慈德寺。為皇太子承干建普光寺。敕沙門法常居之。為太子授菩薩戒○十一月。化度寺僧邕禪師亡。上敬悼賜帛。敕右庶子李百藥撰碑。更令歐陽詢書(今有收石本者。文字殘闕。藏以為實)初波斯國蘇魯支立末尼火祆教(祆火煙反。胡神。即外道梵志也)敕于京師建大秦寺(波斯國在西海此云大秦)。

六年。詔以東都(洛陽)龍潛舊宅為天宮寺○詔杜順和上入見。錫號帝心○八月七日章安禪師示寂於國清。異香滿室。

七年。中天竺三藏明友來譯大乘莊嚴論。李百藥序之云。大小乘學悉以此論為本。於此不通未可弘法○敕僧道停致敬父母○寒山子者。隱居天臺之寒巖。時入國清寺。有拾得者。因豐干禪師。于赤城路側得之。可十歲。委問無家。付庫院養之。三年令知食堂。常收菜滓于竹筒。寒山若來即負而去。或長廊叫

【現代漢語翻譯】 現代漢語譯本：司馬光最初不喜歡佛教。每當遇到事情發表言論，必定會有詆譭和指責。等到韓愈向大顛請教，歐陽修從圓通那裡聽聞佛法，司馬光廣泛引用文中子的言論，創作禪頌。他們的言論成為百世師表，行為成為天下的法則，成為賢人，成為大聖人，這就是所謂的佛菩薩（禪頌六章見司馬光文集）。這三位賢者，起初厭惡佛教，最終喜歡它。可惜的是他們領悟佛法的太晚了，以至於他們先前說出口的話無法收回了。唉，對於佛法的取捨，果真在於人們的喜好和厭惡，難道不應該謹慎對待嗎？

五年正月，皇帝下詔，僧尼道士要尊敬父母（正觀政要）。皇帝下詔將慶善宮改為穆太后建造慈德寺，為皇太子承乾建造普光寺，敕令沙門（shāmén，出家修道的人）法常居住在那裡，為太子授予菩薩戒。十一月，化度寺的僧人邕禪師去世，皇帝敬重哀悼並賜予布帛，敕令右庶子李百藥撰寫碑文，又讓歐陽詢書寫（現在有收錄石碑拓本的人，文字殘缺不全，收藏起來當做真跡）。起初波斯國（Bōsī guó）的蘇魯支（Sūlǔzhī）創立了末尼教（Mòní jiào）、火祆教（Huǒxiān jiào）（祆，讀音xiān，火煙反。胡神，即外道梵志），皇帝下令在京師建造大秦寺（Dàqín sì）（波斯國在西海，這裡稱作大秦）。

六年，皇帝下詔將東都（Dōngdū）（洛陽）龍潛舊宅改為天宮寺（Tiāngōng sì）。皇帝下詔杜順（Dù Shùn）和尚入宮覲見，賜予稱號帝心（Dìxīn）。八月七日，章安（Zhāng'ān）禪師在國清寺（Guóqīng sì）圓寂，異香充滿整個房間。

七年，中天竺（Zhōng Tiānzhú）的三藏（Sānzàng）明友（Míngyǒu）來翻譯《大乘莊嚴論》（Dàshèng zhuāngyán lùn）。李百藥為之作序說，大小乘的學說都以這部論著為根本，如果對這部論著不通透，就不能弘揚佛法。皇帝下令僧人和道士停止向父母行禮。寒山子（Hánshān zǐ），隱居在天臺山（Tiāntāi shān）的寒巖（Hányán）。時常進入國清寺（Guóqīng sì）。有位名叫拾得（Shí Dé）的人，因為豐干（Fēnggān）禪師的緣故，在赤城（Chìchéng）路邊撿到他，大約十歲，詢問他沒有家，就交給了庫院撫養他。三年後讓他管理食堂。拾得常常收集菜渣放在竹筒里，寒山子如果來了就揹著竹筒離開，或者在長廊里叫喊。

【English Translation】 English version: Sima Guang initially disliked Buddhism. Whenever he encountered something and made a statement, it would inevitably contain criticism and denigration. It wasn't until Han Yu sought guidance from Da Dian, and Ouyang Xiu heard the Dharma from Yuantong, that Sima Guang widely quoted the words of Wenzhongzi and composed Chan hymns. Their words became a model for generations, and their actions became the law of the land, becoming sages and great saints, which is what is called Buddhas and Bodhisattvas (six chapters of Chan hymns can be found in the 'Collected Works of Sima Gong'). These three wise men initially detested Buddhism but eventually came to like it. It is a pity that they understood the Dharma so late that their earlier words could not be retracted. Alas, the acceptance or rejection of Buddhism truly depends on people's likes and dislikes. Shouldn't this be treated with caution?

In the first month of the fifth year, the emperor issued an edict that monks, nuns, and Taoist priests should respect their parents (Zhengguan Zhengyao). The emperor issued an edict to convert Qingshan Palace into Cide Temple, built for Empress Mu, and to build Puguang Temple for Crown Prince Chengqian, ordering the Shamen (shāmén, one who has left home to cultivate the Way) Fachang to reside there and ordain the prince with the Bodhisattva precepts. In November, the monk Yong Chanshi of Huadu Temple passed away. The emperor respected and mourned him, bestowing silk. He ordered the Right Vice-Minister Li Baiyao to write the epitaph and had Ouyang Xun write it (now there are those who collect rubbings of the stone tablet, but the text is incomplete and is collected as the original). Initially, Suruzhi of Persia (Bōsī guó) established Manichaeism (Mòní jiào) and Zoroastrianism (Huǒxiān jiào) (祆, pronounced xiān, fire and smoke reversed. A foreign god, that is, a heretical Brahmin). The emperor ordered the construction of Daqin Temple (Dàqín sì) in the capital (Persia is in the Western Sea, here called Daqin).

In the sixth year, the emperor issued an edict to convert the old residence of Longqian in Dongdu (Dōngdū) (Luoyang) into Tiangong Temple (Tiāngōng sì). The emperor issued an edict for the monk Du Shun (Dù Shùn) to enter the palace for an audience, bestowing the title Dixing (Dìxīn). On the seventh day of the eighth month, Chan Master Zhang'an (Zhāng'ān) passed away at Guoqing Temple (Guóqīng sì), and the room was filled with a strange fragrance.

In the seventh year, the Tripitaka (Sānzàng) Mingyou (Míngyǒu) from Central India (Zhōng Tiānzhú) came to translate the Mahayana-samgraha (Dàshèng zhuāngyán lùn). Li Baiyao wrote a preface for it, saying that the teachings of both the Mahayana and Hinayana schools are based on this treatise. If one is not proficient in this treatise, one cannot propagate the Dharma. The emperor ordered monks and Taoist priests to stop paying respects to their parents. Hanshanzi (Hánshān zǐ) lived in seclusion in Hanyan (Hányán) of Tiantai Mountain (Tiāntāi shān). He often entered Guoqing Temple (Guóqīng sì). There was a man named Shide (Shí Dé) who, because of Chan Master Fenggan (Fēnggān), found him on the side of the road in Chicheng (Chìchéng), about ten years old. When asked, he had no home, so he was handed over to the storehouse to be raised. Three years later, he was put in charge of the dining hall. Shide often collected vegetable scraps in a bamboo tube, and when Hanshanzi came, he would carry the bamboo tube away, or shout in the long corridor.

喚快活。寺僧逐罵輒撫掌大笑。閭丘胤初為臺州刺史。臨途頭痛。遇豐干言。從天臺國清來。為噀水治疾。須臾即愈。胤問。天臺有何賢士。師曰。見之不識。識之不見。若欲見之不得取相。寒山文殊遁跡國清。拾得普賢狀如貧子。胤至郡即詣國清問豐干院。僧道翹引至空房。多見虎跡云。禪師在日唯舂米供眾。夜則唱歌自樂。又問寒山拾得引至灶。前見二人向火大笑。胤前禮拜。二人喝胤曰。豐干饒舌彌陀不識。禮我何為。二人即把手而笑。走向寒巖更不返寺。胤乃令道翹于村墅人家屋壁竹石之上。錄歌詩三百餘首傳於世云。

八年。詔為穆太后建弘福寺。車駕親臨自開佛眼○尚書虞世南立疏曰。弟子早年忽遇重患。當時運心差愈之日奉設千人齋。今謹于道場供千僧蔬會。以斯願力希生生世世常無疾惱。七世久遠六道怨親。並同今愿(法帖)○敕普光寺常法師入內殿。為皇后授戒○萊州奏。高麗三國僧(與新羅百濟為三國)愿入中國學佛法。欲覘虛實耳。魏徴曰。陛下所為善足為夷狄法。所為不善。雖距夷狄。何益於國。詔許之。

九年十月。玄琬法師終於延興寺。遺表有云。聖帝方尊事三寶。不應使沙門與百姓同科。乞令僧有過者。並付所屬以內律治之。帝嘉納焉。乃遣皇太子臨吊。敕有司給葬具(

【現代漢語翻譯】 現代漢語譯本 喚快活。寺僧責罵，（寒山、拾得）就撫掌大笑。閭丘胤起初擔任臺州刺史，臨行前頭痛。遇到豐干（唐代高僧，阿彌陀佛化身）說，從天臺國清寺來，為他噴水治病，一會兒就好了。閭丘胤問，天臺山有什麼賢士？豐干說，『見到了也不認識，認識了也見不到。如果想要見到他們，就不要執著于外相。』寒山（文殊菩薩化身）文殊菩薩隱居在國清寺，拾得（普賢菩薩化身）普賢菩薩的模樣像個貧窮的人。閭丘胤到郡后，就去國清寺詢問豐干院。僧人道翹領他到一間空房，那裡有很多老虎的足跡，（道翹）說：『禪師在世的時候，只是舂米供養大眾，晚上就唱歌自娛。』又問寒山、拾得，（道翹）領他到灶前，看見兩個人對著火大笑。閭丘胤上前禮拜。二人呵斥閭丘胤說：『豐干多嘴，彌陀佛也不認識，拜我們幹什麼？』二人就拉著手笑著，走向寒巖，再也沒有回到寺里。閭丘胤於是命令道翹在村莊人家房屋的墻壁、竹子和石頭上，記錄（寒山、拾得的）歌詩三百多首，流傳於世。

貞觀八年，（唐太宗）下詔為穆太后建造弘福寺，皇帝親自駕臨，親自開光佛像。尚書虞世南上疏說：『弟子早年忽然得了重病，當時發願，病稍微好轉的時候，就設千人齋。現在謹在道場供養千僧素齋，用這個願力，希望生生世世常常沒有疾病煩惱，七世祖先，久遠的六道怨親，都和弟子有同樣的願望。』（法帖記載）皇帝敕令普光寺常法師進入內殿，為皇后授戒。萊州上奏說，高麗三國（與新羅、百濟合稱三國）的僧人，希望進入中國學習佛法，想要窺探虛實罷了。魏徵說：『陛下所做的善事，足以成為夷狄的榜樣；所做的不善之事，即使遠離夷狄，對國家又有什麼好處呢？』皇帝下詔允許他們來。

貞觀九年十月，玄琬法師在延興寺圓寂。遺書中有說：『聖明的皇帝崇尚三寶，不應該使僧人和百姓一樣受刑罰。希望僧人有過錯的，都交給所屬部門，用佛教的戒律來懲治。』皇帝讚賞並採納了他的建議，於是派遣皇太子親自去弔唁，敕令有關部門供給喪葬用具。

【English Translation】 English version He would shout 'How delightful!' Whenever the monks of the temple scolded him, he would clap his hands and laugh. When Lüqiu Yin was first appointed as the prefect of Taizhou, he suffered from a headache before his departure. He encountered Fenggan (a high monk in Tang Dynasty, incarnation of Amitabha Buddha), who said he came from Guoqing Temple on Mount Tiantai and cured his illness by sprinkling water on him. The headache disappeared in an instant. Yin asked, 'What virtuous men are there on Mount Tiantai?' Fenggan replied, 'You won't recognize them when you see them, and you won't see them when you recognize them. If you wish to see them, do not grasp at appearances.' Hanshan (incarnation of Manjusri Bodhisattva) and Shide (incarnation of Samantabhadra Bodhisattva) hid themselves in Guoqing Temple. Shide looked like a poor man. When Yin arrived at the prefecture, he went to Guoqing Temple and inquired about Fenggan Courtyard. The monk Daoqiao led him to an empty room, where many tiger tracks were visible. Daoqiao said, 'When the Zen master was alive, he only husked rice to provide for the community, and at night he would sing and enjoy himself.' He then asked about Hanshan and Shide, and Daoqiao led him to the front of the stove, where he saw two people laughing at the fire. Yin stepped forward and bowed to them. The two men scolded Yin, saying, 'Fenggan is garrulous, and you don't even recognize Amitabha. Why are you bowing to us?' The two then held hands and laughed, walking towards Cold Cliff and never returning to the temple. Yin then ordered Daoqiao to record more than three hundred of their songs and poems on the walls, bamboo, and stones of the village houses, which were passed down to the world.

In the eighth year of Zhenguan, Emperor Taizong ordered the construction of Hongfu Temple for Empress Mu. The emperor himself arrived in person to consecrate the Buddha statues. The Minister Yu Shinan submitted a memorial, saying, 'Your disciple suddenly suffered from a serious illness in his early years. At that time, I vowed that when my illness improved, I would hold a vegetarian feast for a thousand people. Now, I respectfully offer a vegetarian meal to a thousand monks in the monastery, hoping that with this vow, I will be free from illness and suffering in every life, and that my ancestors for seven generations, as well as all my enemies and relatives in the six realms, will share the same wish as your disciple.' (Recorded in the calligraphy) The emperor ordered the monk Chang of Puguang Temple to enter the inner palace and administer the precepts to the empress. Laizhou reported that monks from the Three Kingdoms of Goryeo (together with Silla and Baekje, known as the Three Kingdoms) wished to enter China to study Buddhism, merely to spy on the reality. Wei Zheng said, 'The good deeds that Your Majesty does are enough to be a model for the barbarians; the bad deeds that you do, even if you distance yourself from the barbarians, what benefit is there to the country?' The emperor issued an edict allowing them to come.

In the tenth month of the ninth year of Zhenguan, the Dharma Master Xuanwan passed away at Yanxing Temple. In his posthumous memorial, he said, 'The wise emperor reveres the Three Jewels and should not subject monks to the same punishments as ordinary people. It is requested that if monks commit offenses, they should be handed over to the relevant departments and punished according to the Buddhist precepts.' The emperor praised and adopted his suggestion, and sent the crown prince to pay his respects in person, ordering the relevant departments to provide funeral supplies.

敕葬沙門自琬師始)○十一月。詔曰。比緣喪亂僧徒減少。華臺寶塔窺戶無人。其令天下度僧尼三千人。有司詳定。務取德業精明者以聞。僧徒有假託醫巫左道惑眾。造詣官曹屬致贓賄者。朕在情持護必無寬貸諸犯過者。宜令所司依準內律明為條制○詔曰。老子李姓。是朕之祖。名位稱號宜在佛先。沙門智實法琳等詣闕申理。詔不許。駕幸洛陽。實等復抗辭固爭以道士雖冒宗老子其實遵三張符水醮箓之事(後漢張陵父子。教民悔過。今輸米五斗。其後有張修張角。效其法用符水以治病。故世稱五斗米道)不宜居釋氏上。敕宰相岑文字諭旨。實等固不奉詔。帝怒杖實于朝堂。民其服流之嶺表而終。有譏其不量進退者。實曰。吾固知已行之詔不復回。所以力爭者。使後世知有僧耳。聞者愧服。

十二年。尚書虞世南既卒。上夢見之。因詔曰。世南德行純備志存忠益。奄從物化。良用悲傷。昨因夜夢倏睹斯人。兼進讜言。有若平生之舊。可即其家造五百僧齋佛像一軀。以資冥福。以申朕思舊之意(舊唐史)。

十三年。詔國子祭酒孔穎達．沙門慧凈．道士蔡晃。入弘文殿談論三教。凈講法華。蔡晃問曰。經稱序品第一。未審序第何分。凈曰。如來入定放光雨華。為破二之洪基。作明一之由漸。故曰序也。第者為

【現代漢語翻譯】 現代漢語譯本： (敕葬沙門自琬（Shamen Zi Wan）師開始) 十一月，皇帝下詔說：『近來因為戰亂，僧侶減少，華麗的佛寺寶塔空無一人。命令天下度化僧尼三千人，有關部門詳細審定，務必選取德行精明的人上報。僧侶中有假託醫術、巫術、左道迷惑百姓，到官府行賄的，朕必定嚴懲不貸。對於犯錯的人，應令有關部門依照內部律法明確制定條文。』 皇帝下詔說：『老子姓李，是朕的祖先，名位稱號應該在佛之前。』沙門智實（Zhishi）、法琳（Falin）等前往朝廷申訴理由，皇帝不準許。皇帝駕臨洛陽，智實等人再次抗辯，堅持認為道士雖然冒稱宗奉老子，實際上遵從張陵（Zhang Ling）父子的符水醮箓之事（後漢張陵父子，教民悔過，今輸米五斗。其後有張修（Zhang Xiu）、張角（Zhang Jiao），效其法用符水以治病，故世稱五斗米道），不應該在釋氏之上。皇帝命令宰相岑文字（Cen Wenben）曉諭旨意，智實等人堅決不接受詔令。皇帝大怒，在朝堂上杖責智實，將其流放到嶺南，最終死在那裡。有人譏諷他不知進退，智實說：『我當然知道已經頒佈的詔令不會更改，我之所以極力爭辯，是爲了讓後世知道還有僧人。』聽到的人都感到慚愧和敬佩。 十二年，尚書虞世南（Yu Shinan）去世后，皇帝夢見了他，於是下詔說：『虞世南德行純正完備，志向在於忠誠和有益於國家，突然去世，實在令人悲傷。昨天晚上夢見了他，還進獻了正直的言論，就像生前一樣。可以在他家建造五百僧齋，製作一尊佛像，用來資助他在陰間的福報，表達朕思念舊臣的心意。』（《舊唐史》） 十三年，皇帝下詔國子祭酒孔穎達（Kong Yingda）、沙門慧凈（Huijing）、道士蔡晃（Cai Huang）進入弘文殿談論三教。慧凈講解《法華經》，蔡晃問道：『經文稱序品第一，不知道序的含義是什麼？』慧凈說：『如來入定，放出光明，降下花雨，是爲了破除二乘的洪大根基，開創通向一乘的途徑，所以說是序。第，是為……』

【English Translation】 English version: (The imperial-ordered burial of the monk Zi Wan began.) In November, the emperor issued an edict saying: 'Recently, due to the chaos of war, the number of monks has decreased, and the magnificent temples and pagodas are empty. Order the empire to ordain three thousand monks and nuns. The relevant departments should carefully review and select those with refined virtue and intelligence to report. Monks who falsely claim to possess medical skills, witchcraft, or unorthodox practices to deceive the people, and who offer bribes to officials, will be severely punished without leniency. For those who have committed offenses, the relevant departments should clearly formulate regulations in accordance with the internal laws.' The emperor issued an edict saying: 'Laozi's surname is Li, and he is the ancestor of the imperial family. His name, position, and title should be placed before Buddha.' The monks Zhishi, Falin, and others went to the court to state their reasons, but the emperor did not allow it. The emperor visited Luoyang, and Zhishi and others argued again, insisting that although the Taoists claimed to follow Laozi, they actually followed the practices of Zhang Ling and his son, using talismans and water rituals (During the Later Han Dynasty, Zhang Ling and his son taught the people to repent and offer five dou of rice. Later, Zhang Xiu and Zhang Jiao imitated their methods, using talisman water to treat diseases, hence the name 'Five Dou Rice Taoism'). They should not be placed above the Buddhists. The emperor ordered the chancellor Cen Wenben to explain the imperial decree, but Zhishi and others firmly refused to accept the edict. The emperor was furious and flogged Zhishi in the court, exiling him to Lingnan, where he eventually died. Some people ridiculed him for not knowing when to advance or retreat. Zhishi said: 'I certainly know that the issued edict will not be changed. The reason why I argued so strongly is to let future generations know that there were still monks.' Those who heard this felt ashamed and admired him. In the twelfth year, after the death of Yu Shinan, the Minister of the Department of State Affairs, the emperor dreamed of him and issued an edict saying: 'Yu Shinan's virtue was pure and complete, and his ambition was to be loyal and beneficial to the country. His sudden death is truly sad. Last night, I dreamed of him and he offered honest advice, just like when he was alive. A Buddhist service for five hundred monks should be held at his home, and a statue of Buddha should be made to help him in the afterlife and express my thoughts of an old subject.' (From the Old Book of Tang) In the thirteenth year, the emperor ordered Kong Yingda, the Libationer of the Directorate of Education, the monk Huijing, and the Taoist Cai Huang to enter the Hongwen Hall to discuss the three teachings. Huijing lectured on the Lotus Sutra, and Cai Huang asked: 'The scripture calls the 'Introduction Chapter' the first. I don't know what the meaning of 'introduction' is?' Huijing said: 'The Tathagata entered samadhi, emitted light, and rained down flowers in order to break the great foundation of the Two Vehicles and create a path to the One Vehicle, so it is called the 'Introduction'. 'First' is for...'

居。一者為始。序最居先。故稱第一。晃曰。師言不出唇何所可領。師曰。菩薩說法聲震十方。道士在座如迷如醉。晃曰。野干說法何由可聞。凈曰。天宮嚴衛理絕狐蹤。道士神昏謂人為畜。天情大說合座歡踴○方士秦世英譖法琳所著破邪論訕毀皇宗。敕流益州而亡○有西域僧來善咒術。令人死復甦。帝令咒飛騎皆驗。傅奕曰。此邪術也。請使咒臣咒之無所覺。僧忽仆地。若為物所擊者。遂不復蘇。又有婆羅門僧得佛齒。所擊前無堅物。奕謂其子曰。吾聞金剛石者。唯羚羊角能破之。汝往試焉。及往見齒出角扣之。應手而碎。

述曰。夫咒以中道為體。持善遮惡為用。此大聖秘密化物之法。而持是法者必惟其人。故蘇婆呼童子等經云。諸咒皆有部主明王諸威德鬼神以為之護(部主如釋迦佛及觀音菩薩。明王即持明仙王。威德神即金剛神藥叉將。諸護咒神)然明王部主。慈悲覆護于彼咒師。不見其過。至於諸惡毒鬼。見有為利養詐解持誦者。見彼癡人繆執金剛杵。便生嗔怒。即害彼命(云云)。今觀西僧不知持善遮惡之義。而欲以區區咒術遠來東土咒死為功邀名人主。有利慾之心無沙門之行。是宜護咒鬼神乘怒以斃之耳。咒騎兵死。咒傅奕不死。奕小人謗法。罪在泥犁。非奕能拒咒也。此事至秘。唯探索咒部者能

【現代漢語翻譯】 現代漢語譯本： 居。一者為始，序最居先，故稱第一。晃曰：『師言不出唇，何所可領？』師曰：『菩薩說法，聲震十方，道士在座，如迷如醉。』晃曰：『野干（一種野獸）說法，何由可聞？』凈曰：『天宮嚴衛，理絕狐蹤，道士神昏，謂人為畜，天情大悅，合座歡踴。』 方士秦世英譖（zèn，誣陷）法琳所著《破邪論》，訕毀皇宗，敕（chì，皇帝的命令）流益州而亡。 有西域僧來，善咒術，令人死復甦。帝令咒飛騎，皆驗。傅奕曰：『此邪術也。請使咒臣，咒之無所覺。』僧忽仆地，若為物所擊者，遂不復蘇。又有婆羅門僧得佛齒，所擊前無堅物。奕謂其子曰：『吾聞金剛石者，唯羚羊角能破之，汝往試焉。』及往見齒，出角扣之，應手而碎。 述曰：夫咒以中道為體，持善遮惡為用。此大聖秘密化物之法，而持是法者必惟其人。故蘇婆呼童子等經云：『諸咒皆有部主明王諸威德鬼神以為之護（部主如釋迦佛及觀音菩薩，明王即持明仙王，威德神即金剛神藥叉將，諸護咒神）。』然明王部主，慈悲覆護于彼咒師，不見其過。至於諸惡毒鬼，見有為利養詐解持誦者，見彼癡人繆執金剛杵，便生嗔怒，即害彼命（云云）。今觀西僧不知持善遮惡之義，而欲以區區咒術遠來東土咒死為功，邀名人主，有利慾之心，無沙門之行，是宜護咒鬼神乘怒以斃之耳。咒騎兵死，咒傅奕不死，奕小人謗法，罪在泥犁（ní lí，地獄），非奕能拒咒也。此事至秘，唯探索咒部者能。

【English Translation】 English version: 'Residing. One is the beginning. The order is first, hence called the first.' Huang said, 'If the teacher's words do not come from the lips, what can be understood?' The teacher said, 'When a Bodhisattva preaches, the sound shakes the ten directions, and the Taoists in the audience are as if lost and drunk.' Huang said, 'How can the preaching of a jackal (a wild animal) be heard?' Jing said, 'The heavenly palace is heavily guarded, and there is no trace of foxes. The Taoists are confused and think of people as animals. The heavenly feelings are greatly pleased, and the whole assembly rejoices.' The Fangshi (alchemist) Qin Shiying slandered Fa Lin's 'Treatise on Destroying Heterodoxy', which slandered the imperial family, and was exiled to Yizhou by imperial decree and died. A monk from the Western Regions came, skilled in incantations, able to revive the dead. The emperor ordered him to cast spells on flying cavalry, and all were verified. Fu Yi said, 'This is an evil art. Please let him cast a spell on me, and I will feel nothing.' The monk suddenly fell to the ground, as if struck by something, and never revived. Another Brahmin monk obtained a Buddha's tooth, which could break any hard object it struck. Yi said to his son, 'I have heard that only a羚羊 (líng yáng, antelope) horn can break a diamond. Go and try it.' When he went to see the tooth, he took out the horn and struck it, and it shattered immediately. It is said: Incantations take the Middle Way as their essence, and upholding good and preventing evil as their function. This is the secret transformative method of the Great Sage, and those who uphold this method must be the right people. Therefore, the Sutra of Su婆呼 (Su Po Hu) Child and others says: 'All incantations have 部主 (bu zhu, head of a division) 明王 (ming wang, a wisdom king) and powerful ghosts and gods to protect them (部主 (bu zhu, head of a division) are like Shakyamuni Buddha and Avalokitesvara Bodhisattva, 明王 (ming wang, a wisdom king) are the Vidyaraja, powerful gods are the Vajra gods and Yaksha generals, all gods protecting the incantations).' However, the 明王 (ming wang, a wisdom king) and 部主 (bu zhu, head of a division) compassionately protect the mantra masters and do not see their faults. As for the evil and poisonous ghosts, when they see those who falsely claim to understand and recite for the sake of profit and offerings, and see those foolish people wrongly holding the Vajra pestle, they become angry and harm their lives (etc.). Now, observing the Western monk, he does not know the meaning of upholding good and preventing evil, and wants to come to the Eastern Land to kill with his mere incantations, seeking fame and the attention of rulers, having a mind for profit and lacking the conduct of a Shramana. It is fitting that the gods protecting the incantations should take advantage of their anger to kill him. The cavalry died from the incantation, but Fu Yi did not die from the incantation. Yi is a petty person who slanders the Dharma, and his sin is in 泥犁 (ní lí, Naraka, hell). It is not that Yi can resist the incantation. This matter is extremely secret, and only those who explore the mantra division can understand it.

知之。佛舍利齒骨一切物不能壞。彼婆羅門所攜之齒。恐非佛真。用羚角以碎之。或金剛石偽為之物。雖足以成傅奕博物之名而終不能知吾佛金剛不壞之體。世好黨奕而不知義故為辨之。庶幾乎免謗法之罪而救淪墜之苦也。

詔曰。遺教經者。是佛臨涅槃時所說。誡敕弟子甚為詳要。末俗緇素。不知崇奉永懷聖教用思弘闡。宜令有司多寫經本付京官刺史各一卷。若見僧尼業行與經不同者。公私勸勉必使遵行(文館詞林)。

述曰。太宗知務僧之本在於遺教。故能戒有司寫經本令公私相勸。俾免於過。其有得於仁王護法之心也。

十月。杜順和上坐亡于義善寺。有弟子詣五臺禮文殊。方抵山麓見老人。語之曰。文殊今在終南山。杜順和上是也。弟子趨歸。師已長往。

十五年。善導法師至西河見綽禪師九品道場講誦觀經。喜曰。此入佛之津要也。修余行業迂闊難成。唯此觀門速超生死。至京師擊發四部三十餘年。般舟行道。造彌陀經十萬余卷。畫凈土變相三百餘壁。滿長安中並從其化。有終身誦彌陀經十萬至三五十萬卷。日課佛名一萬至十萬聲者。師唸佛時有光明從口出。后高宗朝。賜寺名曰光明雲。

十六年。上幸弘福寺為穆太后追福。自製疏稱皇帝菩薩戒弟子。謂寺主道懿曰。朕頃

【現代漢語翻譯】 知之。佛舍利（Buddha's relics）齒骨一切物不能壞。彼婆羅門（Brahman）所攜之齒。恐非佛真。用羚角以碎之。或金剛石偽為之物。雖足以成傅奕（Fu Yi）博物之名而終不能知吾佛金剛不壞之體。世好黨奕而不知義故為辨之。庶幾乎免謗法之罪而救淪墜之苦也。

詔曰。遺教經者。是佛臨涅槃（Nirvana）時所說。誡敕弟子甚為詳要。末俗緇素。不知崇奉永懷聖教用思弘闡。宜令有司多寫經本付京官刺史各一卷。若見僧尼業行與經不同者。公私勸勉必使遵行(文館詞林)。

述曰。太宗知務僧之本在於遺教。故能戒有司寫經本令公私相勸。俾免於過。其有得於仁王護法之心也。

十月。杜順和上（Dushun Heshang）坐亡于義善寺。有弟子詣五臺禮文殊（Manjusri）。方抵山麓見老人。語之曰。文殊今在終南山。杜順和上是也。弟子趨歸。師已長往。

十五年。善導法師（Shandao Fashi）至西河見綽禪師（Chuo Chanshi）九品道場講誦觀經。喜曰。此入佛之津要也。修余行業迂闊難成。唯此觀門速超生死。至京師擊發四部三十餘年。般舟行道。造彌陀經（Amitabha Sutra）十萬余卷。畫凈土變相三百餘壁。滿長安中並從其化。有終身誦彌陀經十萬至三五十萬卷。日課佛名一萬至十萬聲者。師唸佛時有光明從口出。后高宗朝。賜寺名曰光明雲。

十六年。上幸弘福寺為穆太后追福。自製疏稱皇帝菩薩戒弟子。謂寺主道懿（Dao Yi）曰。朕頃

【English Translation】 Modern Chinese translation: It is known that Buddha's relics (Buddha's relics) such as teeth and bones cannot be destroyed by anything. The tooth carried by that Brahman (Brahman) is probably not the real one of the Buddha. Using antelope horn to crush it, or something made of diamond, although it is enough to make Fu Yi (Fu Yi) famous for his knowledge, he will never know the indestructible body of our Buddha. The world likes to side with Fu Yi but does not understand the meaning, so I explain it. Hopefully, I can avoid the sin of slandering the Dharma and save people from the suffering of falling into hell.

Modern Chinese translation: The imperial edict said: 'The Sutra of the Buddha's Last Teaching' is what the Buddha said when he was about to enter Nirvana (Nirvana). It is very detailed in admonishing his disciples. The monks and laypeople of later generations do not know how to respect and uphold the holy teachings and think about promoting them. It is appropriate to order the relevant departments to copy more scriptures and give one copy to each official in the capital and the prefectural governor. If you see monks and nuns whose actions are different from the scriptures, both public and private individuals should persuade them to follow the scriptures (from Wenguan Cilin).

Modern Chinese translation: It is said that Emperor Taizong knew that the essence of serving monks lies in the Sutra of the Buddha's Last Teaching, so he was able to order the relevant departments to copy scriptures and let both public and private individuals persuade each other to avoid mistakes. This is because he had the heart of a benevolent king protecting the Dharma.

Modern Chinese translation: In October, Dushun Heshang (Dushun Heshang) passed away while sitting in Yishan Temple. A disciple went to Mount Wutai to pay homage to Manjusri (Manjusri). When he arrived at the foot of the mountain, he saw an old man who told him, 'Manjusri is now in Zhongnan Mountain. He is Dushun Heshang.' The disciple hurried back, but the master had already passed away.

Modern Chinese translation: In the fifteenth year, Shandao Fashi (Shandao Fashi) went to Xihe and saw Chuo Chanshi (Chuo Chanshi) lecturing on the Visualization Sutra in the Nine Grades Pure Land practice site. He rejoiced and said, 'This is the key to entering the Buddha's path. Cultivating other practices is circuitous and difficult to achieve. Only this method of visualization can quickly transcend birth and death.' He went to the capital and inspired the four divisions for more than thirty years. He practiced the Pratyutpanna Samadhi. He created more than 100,000 volumes of the Amitabha Sutra (Amitabha Sutra). He painted three hundred walls of Pure Land transformation paintings. The entire Chang'an followed his teachings. Some people recited the Amitabha Sutra ten thousand to three hundred and fifty thousand times in their lifetime. Some people recited the Buddha's name ten thousand to one hundred thousand times a day. When the master recited the Buddha's name, light came out of his mouth. Later, during the reign of Emperor Gaozong, the temple was named Guangmingyun.

Modern Chinese translation: In the sixteenth year, the emperor went to Hongfu Temple to seek blessings for Empress Dowager Mu. He wrote a memorial himself, calling himself a disciple of the emperor who has taken the Bodhisattva precepts. He said to Dao Yi (Dao Yi), the abbot of the temple, 'I recently'

以老子是朕先宗故令居釋氏先。卿等能無憾乎。對曰。陛下尊祖宗降成式。詎敢有怨。上曰。佛老尊卑通人自鑒。豈一時在上即以為勝。朕宗自柱下。故先老子。凡有功德僉向釋門。往日所在戰場皆立佛寺。太原舊第亦以奉佛。初未嘗創立道觀。存心若此卿等應知。

十七年。蘄州黃梅四祖道信禪師。四徴不起。乃就賜珍繒以旌其道○敕衛尉丞李義表黃水令王元策。使西域遊歷百餘國。至毗離耶城東北維摩室。元策以手板量之。縱橫得十笏因號方丈。復登耆阇崛山。刻碑紀唐威德○八月。原州奏。昌松縣鴻池谷有五石。青質白文曰。高皇海出多子。太平天子李世民。千年太子李治。七佛八菩薩。上果佛田。天子文武。貞觀昌大。聖延四方(云云)。十一月。遣使以玉帛詣鴻池谷祭謝靈貺(舊史在本紀。新書移入五行志。案錄異記。涼州刺史李襲譽奏。昌松有瑞石自然成文。凡一百十字。其略云。高皇海雨子。李九王八千。太平天子李世王。千年太子治書。燕山人士同主尚王諤獎文通千古大王。五王七王十王。鳳手才子武文貞觀昌大聖。四方上下萬治忠孝為善。敕禮部郎中柳逞。馳驛檢覆。並同所奏)。

述曰。高祖之順承天命也。以沙門景暉有預記。乃立像造寺建齋禁殺。遽遽然無敢后。一旦惑傅奕之妖

【現代漢語翻譯】 現代漢語譯本：皇帝說：『老子是朕的先祖，所以讓他位居釋迦牟尼之前。你們能沒有怨言嗎？』大臣們回答說：『陛下您尊重祖宗，遵循既定的規矩，我們怎麼敢有怨言呢？』皇帝說：『佛和老子的尊卑，有見識的人自然會明白。難道僅僅因為一時位居其上，就認為他更勝一籌嗎？朕的宗室出自柱下史（老子曾擔任周朝柱下史），所以老子位居在前。凡是有功德的事情，都傾向於佛門。往日所有的戰場都建立了佛寺，太原的舊宅也用來供奉佛。起初從未創立道觀。朕的心意如此，你們應該明白。』 貞觀十七年，蘄州黃梅的四祖道信禪師，多次徵召都不應召。於是朝廷就賜予他珍貴的絲綢，來表彰他的德行。皇帝敕令衛尉丞李義表、黃水令王元策，出使西域遊歷一百多個國家。到達毗離耶城東北的維摩室（維摩詰的居所）。王元策用手板測量它，縱橫只有十笏（古代的計量單位），因此號為方丈。又登上耆阇崛山（靈鷲山），刻碑記載唐朝的威德。八月，原州上奏，昌松縣鴻池谷有五塊石頭，青色的質地，白色的紋路，上面寫著：『高皇海出多子，太平天子李世民，千年太子李治，七佛八菩薩，上果佛田，天子文武，貞觀昌大，聖延四方』等等。十一月，派遣使者用玉帛到鴻池谷祭祀，感謝神靈的恩賜（舊唐書在本紀中記載，新唐書移入五行志。根據錄異記記載，涼州刺史李襲譽上奏，昌松有瑞石自然形成文字，總共一百一十字，其中大概是：『高皇海雨子，李九王八千，太平天子李世王，千年太子治書，燕山人士同主尚王諤獎文通千古大王，五王七王十王，鳳手才子武文貞觀昌大聖，四方上下萬治忠孝為善』。皇帝敕令禮部郎中柳逞，快馬加鞭地去檢查覈實，與所奏的內容相同）。 史臣評論說：高祖之所以能夠順應天命，是因為沙門景暉預先有預言，於是就樹立佛像、建造寺廟、設立齋會、禁止殺戮，急切地沒有敢落後。一旦被傅奕的妖言所迷惑，就……

【English Translation】 English version: The Emperor said, 'Laozi (founder of Taoism) is my ancestor, therefore I place him before Shakyamuni (Buddha). Can you have any complaints?' The ministers replied, 'Your Majesty respects ancestors and follows established rules, how dare we have any complaints?' The Emperor said, 'The seniority of Buddha and Laozi, people with discernment will naturally understand. Is it merely because one is temporarily above the other that we consider him superior? My lineage comes from the Archivist of the Pillar (Laozi once served as the Archivist of the Zhou Dynasty), so Laozi is placed first. All meritorious deeds are inclined towards Buddhism. Buddhist temples were built on all former battlefields, and the old residence in Taiyuan was also used to enshrine Buddha. Initially, no Taoist temples were ever established. My intention is thus, you should understand.' In the seventeenth year of Zhenguan, the Fourth Patriarch Daoxin (Chan Master Daoxin, the Fourth Patriarch of Chinese Chan Buddhism) of Huangmei in Qizhou, repeatedly declined summons. Therefore, the court bestowed upon him precious silks to commend his virtue. The Emperor ordered Li Yibiao, the Vice Commandant of the Imperial Guards, and Wang Yuance, the Magistrate of Huangshui, to travel to over a hundred countries in the Western Regions. Upon arriving at the Vimalakirti's chamber (Vimalakirti's abode) northeast of the city of Viliya, Wang Yuance measured it with his hand tablet, and it was only ten shu (an ancient unit of measurement) in length and width, hence it was named 'Fangzhang' (literally 'square zhang', referring to the abbot's quarters in a Buddhist monastery). He also ascended Mount Gridhrakuta (Vulture Peak), and inscribed a stele to record the majesty and virtue of the Tang Dynasty. In August, Yuanzhou reported that there were five stones in Hongchi Valley in Changsong County, with blue texture and white patterns, on which were written: 'The Gao Emperor (Emperor Gaozu of Tang) emerges from the sea with many sons, the Taiping Emperor (Emperor Taizong of Tang) is Li Shimin, the Thousand-Year Crown Prince is Li Zhi, Seven Buddhas and Eight Bodhisattvas, Superior Fruit Buddha Field, the Emperor is civil and martial, Zhenguan is prosperous and great, the Sage extends in all directions,' and so on. In November, envoys were sent with jade and silk to Hongchi Valley to offer sacrifices, thanking the divine favor (The Old Book of Tang records this in the Annals, while the New Book of Tang moves it to the Treatise on the Five Elements. According to the Record of Strange Things, Li Xiyu, the Governor of Liangzhou, reported that there was an auspicious stone in Changsong with naturally formed writing, totaling one hundred and ten characters, the gist of which was: 'The Gao Emperor rains sons from the sea, Li Nine Kings eight thousand, the Taiping Emperor is Li Shi King, the Thousand-Year Crown Prince Zhi writes, the people of Yanshan jointly support Shang Wang E, awarding Wen Tong the Great King of a Thousand Ages, Five Kings, Seven Kings, Ten Kings, Phoenix-handed talented scholar Wu Wen Zhenguan is prosperous and great, in all directions above and below, ten thousand governance, loyalty and filial piety are good.' The Emperor ordered Liu Cheng, a Secretary of the Ministry of Rites, to travel swiftly to inspect and verify, and it was the same as reported). The historian commented: The reason why Gaozu was able to comply with the Mandate of Heaven was because the Shramana Jinghui had a premonition, so he erected Buddha statues, built temples, established vegetarian feasts, and prohibited killing, eagerly without daring to lag behind. Once he was deluded by Fu Yi's demonic words, then...

言。遂欲以佛法為無用而沙汰之。既而內難捽髮。詔已下而不行。太宗臨朝大弘斯化。鴻池瑞石讖文昭然。觀其屢朝譯經列聖制序。建仁王之高座注般若之真乘。受戒講經問道聽法。鑄像建剎試經度人。斯皆天性與能起于宿稟。誠知此道有助國救世之功。為修身治心之法。故能與孔孟之學並行而不悖也。至言其歷代尊僧之禮。則于古為尤異。故崇其位則不使稱臣。重其德則加之爵秩。分亡物則悉依僧律。罰有過則唯稟內科。自非石讖所謂七佛八菩薩之出應世間。焉能相繼崇尚之不絕乎。

十八年。岑文字為中書令。文字少時常念法華普門品。曾乘舟吳江。舟覆人盡死。文字沒水中。有人言。但唸佛必不死。既而隨波涌出至岸獲免。後於家設齋。一僧後去。謂之曰。天下方亂君幸不預災。終逢太平致富貴。言訖不見。及文字就齋。復于食碗得舍利二。

十九年正月。玄奘三藏自西天還。長安留守房玄齡。備釋部威儀。迎置弘福寺。是日有五色云覆經像上。二月至洛陽。見上于儀鸞殿。問西域事蹟。詔撰西域記。所歷百國山川風俗前史所未聞也。詔就弘福寺。同沙門道宣等翻譯。

二十年七月。奘法師表上新譯菩薩藏經顯揚聖教論等凡五部。請帝制序○詔法華智威禪師。補四大師朝散大夫。威前身是陳

【現代漢語翻譯】 現代漢語譯本：於是（有人）想要認為佛法沒有用處而加以裁汰。不久朝廷內部發生變亂，（太宗）下達的詔令也無法執行。太宗皇帝臨朝後，大力弘揚佛法，鴻池瑞石的讖語昭然顯現。看他多次在朝廷翻譯佛經，歷代聖賢為之作序；為建仁王建造高座，註釋般若的真諦；接受戒律，講授佛經，問道聽法；鑄造佛像，建造寺廟，考試僧人，度化世人。這些都是天性使然，源於前世的稟賦。確實知道佛法有助國救世的功用，是修身養性的方法，所以能夠與孔孟的學說並行而不衝突。至於說到歷代皇帝尊崇僧人的禮節，在古代是尤其特殊的。所以尊崇他們的地位，就不讓他們稱臣；重視他們的德行，就給他們加官進爵；分配死者的遺物，完全依照僧侶的戒律；懲罰有過錯的人，只按照佛教內部的規定。如果不是石碑讖語所說的七佛八菩薩降世應劫，怎麼能夠讓他們相繼不斷地崇尚佛法呢？ 貞觀十八年，岑文字擔任中書令。岑文字年輕時經常唸誦《法華經·普門品》。曾經乘船經過吳江，船翻了，船上的人都死了。岑文字沉入水中，有人說：『只要唸佛，一定不會死。』不久，他隨著波浪涌出水面，到達岸邊，得以倖免。後來在家中設齋供僧，一位僧人最後離開，對他說：『天下將要大亂，您很幸運不會遭遇災禍，最終會遇到太平盛世，獲得富貴。』說完就不見了。等到岑文字開始用齋時，又在飯碗里發現了兩顆舍利。 貞觀十九年正月，玄奘三藏從西天（古印度）返回。長安留守房玄齡，準備了佛教的儀仗，迎接他到弘福寺安頓。當天有五色祥雲覆蓋在經書和佛像之上。二月到達洛陽，在儀鸞殿覲見太宗皇帝，詢問西域（古印度）的事蹟。皇帝下詔讓他撰寫《西域記》，記錄他所經歷的一百多個國家的山川風俗，這些都是前代的史書沒有記載過的。皇帝下詔讓他到弘福寺，與沙門道宣等人一起翻譯佛經。 貞觀二十年七月，玄奘法師上表呈上新翻譯的《菩薩藏經》、《顯揚聖教論》等共五部，請求皇帝作序。皇帝下詔讓法華智威禪師，補任四大師朝散大夫。智威的前身是陳朝的僧人。

【English Translation】 English version: Thereupon, (someone) wanted to consider Buddhism as useless and eliminate it. Soon after, internal turmoil arose in the court, and the imperial decree could not be carried out. Emperor Taizong, upon ascending the throne, vigorously promoted Buddhism, and the prophecy of the auspicious stone in Hongchi became clearly evident. Observing his repeated translations of scriptures in the court, and the prefaces written by successive sages; building a high seat for King Jianren, and annotating the true essence of Prajna; receiving precepts, lecturing on scriptures, asking questions and listening to the Dharma; casting Buddha images, constructing temples, examining monks, and converting people. These were all due to his innate nature, originating from his past life's endowments. Indeed, it was known that Buddhism had the merit of assisting the country and saving the world, and was a method for cultivating oneself and governing the mind, so it could coexist with the teachings of Confucius and Mencius without conflict. As for the etiquette of emperors of past dynasties honoring monks, it was particularly special in ancient times. Therefore, respecting their position, they were not made to call themselves subjects; valuing their virtue, they were granted titles and ranks; distributing the deceased's belongings, everything was done according to the monastic rules; punishing those who had committed offenses, only internal Buddhist regulations were followed. If it were not for the prophecy on the stone tablet about the seven Buddhas and eight Bodhisattvas (referring to incarnations of enlightened beings) descending to respond to the world, how could they have continuously and incessantly revered Buddhism? In the eighteenth year of the Zhenguan era, Cen Wenben was appointed as Zhongshu Ling (Prime Minister). Cen Wenben often recited the 'Universal Gate Chapter' of the 'Lotus Sutra' in his youth. Once, while traveling by boat on the Wujiang River, the boat capsized, and all the people on board died. Cen Wenben sank into the water, and someone said, 'As long as you recite the Buddha's name, you will surely not die.' Soon after, he floated to the surface with the waves, reached the shore, and was spared. Later, he held a vegetarian feast at home to make offerings to monks. One monk left last and said to him, 'The world is about to be in great chaos, but you are fortunate not to encounter disaster, and you will eventually encounter a peaceful and prosperous era and attain wealth and honor.' After speaking, he disappeared. When Cen Wenben began to eat his meal, he found two 'sariras' (relics) in his rice bowl. In the nineteenth year, the first month, the 'Tripitaka Master' Xuanzang returned from the Western Regions (ancient India). Fang Xuanling, the defender of Chang'an, prepared Buddhist ceremonial guards to welcome him to Hongfu Temple. On that day, five-colored auspicious clouds covered the scriptures and Buddha images. In the second month, he arrived in Luoyang and met Emperor Taizong in the Yiluan Hall, who inquired about the affairs of the Western Regions (ancient India). The emperor ordered him to write the 'Records of the Western Regions', recording the mountains, rivers, customs, and histories of the more than one hundred countries he had traveled through, which had not been recorded in previous historical books. The emperor ordered him to translate the Buddhist scriptures at Hongfu Temple with the 'Shramana' (monk) Daoxuan and others. In the twentieth year, the seventh month, the Dharma Master Xuanzang presented a memorial with the newly translated 'Bodhisattva-pitaka Sutra', 'Treatise on Manifesting the Holy Teaching', and other works, totaling five volumes, requesting the emperor to write a preface. The emperor ordered the 'Dhyana Master' Zhiwei of the 'Lotus' school to be appointed as 'Chaosan Daifu' (official title) of the Four Great Masters. Zhiwei's previous life was a monk of the Chen dynasty.

僕射徐陵。聽智者講經因立五愿。一臨終正念。二不墜三途。三人中託生。四童真出家。五不墮流俗之僧。後生縉雲朱氏。年十八將納婦。路逢梵僧。謂之曰。少年何意欲違昔誓。因示其五愿。師聞已不復還家。即往國清。投章安為師。咨受心要。即證法華三昧。

二十二年。上幸坊州玉華宮。召奘法師。既至。上曰。朕在京苦熱。故就此山泉石之涼。憶見法師故遣相屈。此日所翻何經。奘曰。近譯彌勒瑜伽師地論。帝宣論親覽。謂侍臣曰。曰佛教廣大猶瞻天瞰海莫極高深。九流典籍猶汀瀅方溟渤耳(瀅音瑩汀瀅小水也)世言三教齊致者。此妄談也。因敕有司寫新譯經論頒賜九道總管(時分天下為九道)御製大唐三藏聖教序。以冠其首(今時石本行。其文首云。蓋聞二儀有像顯覆載以含生。即此序也)詔皇太子撰菩薩藏經後序(二序具在藏經之前)上自是平章法義不輟于口。敬待法師親於家人。嘗問師曰。法門之益何所宜先。對曰。弘法須人度僧為最。帝說○九月詔京城諸郡。各度僧。每寺五人。凡度一萬七千人○十月車駕還京師。敕于北闕大內紫微殿西建弘法院。命奘法師居之。選名德七人以從。晝則陪御談玄。暮則歸院翻譯。上令翻道德經為梵文以遺西竺。師曰。佛老二教其致大殊。安用佛言用通老義。且

【現代漢語翻譯】 現代漢語譯本： 僕射（官名）徐陵，聽智者大師講經后，立下五個願望：一是臨終時保持正念；二是不墮入地獄、餓鬼、畜生三惡道；三是投生於人間；四是童年時就出家；五是不成為流俗的僧人。後來轉生為縉雲的朱氏子弟。十八歲時將要迎娶妻子，在路上遇到一位梵僧（印度僧人），對他說：『少年，你想要違背過去的誓言嗎？』於是向他展示了他過去的五個願望。徐陵聽后，不再回家，立即前往國清寺，拜章安大師為師，請教並接受佛法的心要，隨即證得法華三昧（一種禪定境界）。 唐太宗貞觀二十二年，皇上駕臨坊州玉華宮，召見玄奘法師。玄奘法師到達后，皇上說：『朕在京城感到酷熱，所以來到這山中享受泉水的涼爽。想起玄奘法師，所以派人請你來。』問：『近日翻譯的是什麼經？』玄奘法師回答說：『最近翻譯的是《彌勒瑜伽師地論》。』皇上宣讀此論並親自閱覽，對侍臣說：『佛法廣大，猶如仰望天空，俯視大海，沒有極高深之處。九流典籍（儒家等九種學說）猶如小水塘，怎能與大海相比呢？』（瀅音瑩，汀瀅是小水的意思）世人說儒釋道三教並重，這是妄談啊。』於是下令有關部門抄寫新翻譯的經論，頒賜給九道總管（當時將天下分為九道）。皇上親自撰寫《大唐三藏聖教序》，放在經書的最前面（現在流傳的石刻版本就是這個，文章開頭說：『大概是天地有形象，顯現覆蓋承載而包含眾生。』就是這篇序）。詔令皇太子撰寫《菩薩藏經後序》（兩篇序都放在藏經的前面）。皇上從此經常談論佛法要義，對玄奘法師的尊敬超過家人。曾經問玄奘法師說：『弘揚佛法，什麼最重要？』玄奘法師回答說：『弘揚佛法需要人才，度僧（剃度僧人）最為重要。』皇上贊同。九月，下詔京城各郡，允許度僧，每座寺廟五人，總共度僧一萬七千人。十月，皇上返回京師，下令在北闕大內紫微殿西邊建立弘法院，讓玄奘法師居住在那裡，挑選了七位有名的僧人跟隨他。白天陪同皇上談論玄理，晚上回到弘法院翻譯經書。皇上命令將《道德經》翻譯成梵文，送給西竺（印度）。玄奘法師說：『佛法和道教的教義大不相同，怎麼能用佛法來解釋道教的含義呢？而且……』

【English Translation】 English version: The vice minister Xu Ling, after listening to the lectures of Zhi Zhe (智者, Master Zhiyi), made five vows: first, to maintain right mindfulness at the time of death; second, not to fall into the three evil realms (地獄,餓鬼,畜生, hell, hungry ghost, animal); third, to be reborn in the human realm; fourth, to become a monk in childhood; and fifth, not to become a vulgar monk. Later, he was reborn as a member of the Zhu family in Jinyun. At the age of eighteen, when he was about to marry a wife, he met a Brahman monk (梵僧, Indian monk) on the road, who said to him, 'Young man, do you want to break your past vows?' Then he showed him his past five vows. After hearing this, Xu Ling did not return home, but immediately went to Guoqing Temple (國清寺), and became a disciple of Master Zhang'an (章安), asking for and receiving the essence of the Dharma, and then attained the Samadhi of the Lotus Sutra (法華三昧, a state of meditative concentration). In the twenty-second year of the Zhenguan era of Emperor Taizong of Tang, the emperor visited Yuhua Palace (玉華宮) in Fangzhou and summoned the Dharma Master Xuanzang (玄奘). After Dharma Master Xuanzang arrived, the emperor said, 'I feel very hot in the capital, so I came to this mountain to enjoy the coolness of the spring water. I remembered Dharma Master Xuanzang, so I sent someone to invite you here.' He asked, 'What sutra have you been translating recently?' Dharma Master Xuanzang replied, 'Recently, I have been translating the Yogacarabhumi-sastra (瑜伽師地論) of Maitreya (彌勒).' The emperor read the treatise and personally reviewed it, saying to the attendants, 'The Buddha-dharma is vast, like looking up at the sky and looking down at the sea, there is no limit to its height and depth. The classics of the nine schools (九流典籍, Confucianism and other nine schools of thought) are like small ponds, how can they be compared with the sea?' (瀅音瑩, Tingying means small water) The world says that Confucianism, Buddhism, and Taoism are equally important, this is nonsense.' So he ordered the relevant departments to copy the newly translated scriptures and treatises and distribute them to the chief administrators of the nine circuits (九道總管, at that time, the world was divided into nine circuits). The emperor personally wrote the Preface to the Sacred Teachings of the Great Tang Tripitaka (大唐三藏聖教序), which was placed at the beginning of the scriptures (the stone-carved version that is now circulating is this one, the article begins by saying, 'Probably heaven and earth have images, showing coverage and bearing to contain all beings.' This is the preface). He ordered the crown prince to write the Postscript to the Bodhisattva-pitaka Sutra (菩薩藏經後序) (both prefaces are placed before the Tripitaka). From then on, the emperor often talked about the essence of the Buddha-dharma, and his respect for Dharma Master Xuanzang exceeded that for his family. He once asked Dharma Master Xuanzang, 'What is most important for promoting the Buddha-dharma?' Dharma Master Xuanzang replied, 'Promoting the Buddha-dharma requires talents, and ordaining monks (度僧, tonsuring monks) is the most important.' The emperor agreed. In September, he issued an edict to the prefectures of the capital, allowing the ordination of monks, five from each temple, for a total of 17,000 monks. In October, the emperor returned to the capital and ordered the establishment of the Hongfa Court (弘法院) west of the Zivi Palace (紫微殿) in the northern palace, where Dharma Master Xuanzang resided, and selected seven famous monks to follow him. During the day, they accompanied the emperor to discuss profound principles, and in the evening, they returned to the Hongfa Court to translate scriptures. The emperor ordered the Tao Te Ching (道德經) to be translated into Sanskrit and sent to West India (西竺, India). Dharma Master Xuanzang said, 'The teachings of Buddhism and Taoism are very different, how can we use Buddhism to explain the meaning of Taoism? Moreover...'

老子立義膚淺。五竺觀之適足見薄。遂止○四祖信禪師居破頭山。有老僧號栽松道者。請曰。法道可得聞乎。祖曰。汝老矣。使有所聞何能廣化。能再來吾尚可待。乃去行水邊。見周氏女浣衣。揖求寄宿歸而孕。父母逐之。日庸紡里中。夕宿眾館。及生一子棄水中。明日見溯流而上。氣盛體潔。遂舉之。常隨母乞食。見四祖于黃梅道中。祖語其母令出家。是為弘忍禪師。嗣居東山大行其道。眾館后為佛母寺。東禪有佛母蒙(林間錄)四祖登廬山絕頂。望破頭山紫氣如蓋。下有白氣橫分六道。以問大眾。弘忍曰。莫是和上他后橫出一枝佛法否。祖曰。如是(傳燈)○十二月。皇太子為文德皇后建慈恩寺。擇京城大德五十人以居之。各度侍者六人。敕太常九部樂奉迎梵本諸經瑞像舍利五十大德入寺。帝御安福門樓。執爐致敬。

二十三年四月。上幸翠微宮。召奘法師陪從。上嘆曰。與法師相見恨晚。未盡弘法之意。五月上崩。

高宗(治太宗第九子)

永徽元年。詔天宮慧威禪師補四大師朝散大夫。

二年九月。四祖信禪師安坐而逝。塔于東山黃梅寺。明年四月八日塔戶自開。儀相如生。門人不復敢閉○法華威禪師為天宮慧威禪師說止觀法門○常州安國寺沙門善伏。每為眾說法。嘗云。行慈不殺

【現代漢語翻譯】 現代漢語譯本：老子的立論過於膚淺，在印度（五竺）人看來，只會顯得更加淺薄。這件事就此打住。 四祖道信禪師住在破頭山。有一位老僧，自號栽松道者，向他請教說：『佛法真理可以聽聞嗎？』四祖說：『你年紀太大了，即使聽聞了佛法，又怎麼能廣泛傳播呢？如果你能轉世再來，我或許可以等待。』老僧於是離去，走到水邊，看見一位周氏女子在浣洗衣物，便上前作揖請求借宿，周氏女因此懷孕。她的父母驅逐了她，她白天在村裡替人紡紗，晚上寄宿在旅館裡。等到生下一個兒子，便將他丟棄在水中。第二天，卻見嬰兒逆流而上，氣色旺盛，身體潔凈。於是周氏女便將他抱回來撫養。這孩子常常跟隨母親乞討食物。在黃梅道的路上，他們遇到了四祖。四祖讓他的母親送他出家。這孩子就是後來的弘忍禪師。弘忍禪師繼承了四祖的衣缽，住在東山，大力弘揚佛法。之前的那個旅館後來改建成了佛母寺。東禪也有一座佛母寺（林間錄）。四祖登上廬山絕頂，望見破頭山上有紫色的祥雲，像傘蓋一樣。下面有白色的氣橫向分為六道。四祖問大家這是什麼徵兆。弘忍說：『莫非是和尚您以後會橫出一支佛法？』四祖說：『正是如此。』（傳燈錄） 十二月，皇太子爲了文德皇后建造了慈恩寺，挑選京城裡德高望重的五十位僧人入住，每位僧人配六名侍者。皇帝下令太常九部樂用音樂迎接梵文佛經、瑞像和舍利，五十位高僧進入寺廟。皇帝在安福門樓上，手持香爐，表達敬意。 貞觀二十三年四月，皇上駕臨翠微宮，召見玄奘（奘法師）法師陪同。皇上感嘆道：『與法師相見恨晚，未能完全表達弘揚佛法的心意。』五月，皇上駕崩。 高宗（唐太宗第九子） 永徽元年，皇帝下詔，讓天宮寺的慧威禪師補任四大師朝散大夫。 永徽二年九月，四祖道信禪師安詳坐化，安葬在東山黃梅寺的塔中。第二年四月八日，塔門自己打開，儀容栩栩如生。弟子們不敢再將塔門關閉。法華威禪師為天宮寺的慧威禪師講解止觀法門。常州安國寺的沙門善伏，每次為大眾說法時，常常說：『要行慈悲，不殺生。』

【English Translation】 English version: Lao Tzu's (老子) doctrines are superficial. When viewed by the people of India (五竺), they only appear even more shallow. Let's stop here. The Fourth Patriarch, Chan Master Daoxin (道信禪師), resided at Potou Mountain (破頭山). There was an old monk, calling himself Zaisong Daoren (栽松道者), who asked him, 'Can the Dharma (法道) be heard?' The Fourth Patriarch said, 'You are too old. Even if you hear the Dharma, how can you widely propagate it? If you can be reborn, I might be able to wait.' The old monk then left and went to the riverside, where he saw a Zhou (周) woman washing clothes. He bowed and asked for lodging, and the Zhou woman became pregnant as a result. Her parents drove her away. During the day, she spun yarn for people in the village, and at night, she stayed in inns. When she gave birth to a son, she abandoned him in the water. The next day, she saw the baby going upstream, full of vigor and with a clean body. So, the Zhou woman took him back and raised him. This child often followed his mother to beg for food. On the road to Huangmei (黃梅), they met the Fourth Patriarch. The Fourth Patriarch asked his mother to let him become a monk. This child was later Chan Master Hongren (弘忍禪師). Chan Master Hongren inherited the Fourth Patriarch's mantle and resided at Dongshan (東山), vigorously propagating the Dharma. The previous inn was later rebuilt into the Buddha-Mother Temple (佛母寺). There is also a Buddha-Mother Temple in Dongchan (東禪) (Linjian Lu (林間錄)). The Fourth Patriarch ascended to the summit of Mount Lu (廬山) and saw purple auspicious clouds over Potou Mountain, like a canopy. Below, white qi (氣) horizontally divided into the six realms (六道). The Fourth Patriarch asked everyone what this omen meant. Hongren said, 'Could it be that you, Venerable, will later produce a branch of Buddhism?' The Fourth Patriarch said, 'That is so.' (Transmission of the Lamp (傳燈錄)) In December, the Crown Prince built Ci'en Temple (慈恩寺) for Empress Wendeshunsheng (文德皇后), selecting fifty virtuous monks from the capital to reside there, each monk with six attendants. The Emperor ordered the Taichang (太常) Nine Departments of Music to welcome the Sanskrit scriptures, auspicious images, and relics with music, and the fifty high monks entered the temple. The Emperor, on the Anfu Gate Tower (安福門樓), held an incense burner and paid his respects. In the fourth month of the twenty-third year of the Zhenguan (貞觀) era, the Emperor visited Cuiwei Palace (翠微宮) and summoned the Dharma Master Xuanzang (奘法師) to accompany him. The Emperor sighed, 'I regret meeting the Dharma Master so late, and I have not fully expressed my intention to propagate the Dharma.' In May, the Emperor passed away. Emperor Gaozong (高宗) (ninth son of Emperor Taizong (太宗)) In the first year of the Yonghui (永徽) era, the Emperor issued an edict appointing Chan Master Huiwei (慧威禪師) of Tiangong Temple (天宮寺) to the position of Grand Master of the Four Masters Chaosan Daifu (朝散大夫). In the ninth month of the second year of the Yonghui era, the Fourth Patriarch, Chan Master Daoxin, passed away peacefully in meditation and was buried in the pagoda at Huangmei Temple (黃梅寺) in Dongshan. On the eighth day of the fourth month of the following year, the pagoda door opened by itself, and his appearance was as lifelike as when he was alive. The disciples did not dare to close the pagoda door again. Chan Master Fahuawei (法華威禪師) explained the Samatha-Vipassana (止觀) Dharma to Chan Master Huiwei of Tiangong Temple. The Shramana Shanfu (善伏) of Anguo Temple (安國寺) in Changzhou (常州), whenever he preached to the public, often said, 'Practice compassion and do not kill.'

佛教之都門。若奉教而不能行。是猶講禮而為倨傲也。又嘗勸人修六道供。以人先亡者無越此途(高僧傳)。

三年奘法師。請于慈恩寺建浮圖。藏西天舍利經像○中天竺沙門無極高。至長安譯陀羅尼集經。時那提于慈恩寺譯經。地婆訶羅于弘福寺譯經。一時宣譯皆極其選。法門榮之。

四年。日本國遣沙門道照。入中國從奘法師傳法。

六年。初奘法師譯因明論。尚藥呂才作解頗毀之。法師慧立致書於左僕射于志寧。以斥呂才。太常博士柳宣劾才妄舉。有旨令公卿學士領才詣慈恩寺。就法師禮悔○罽賓國佛陀多羅。于白馬寺譯圓覺經○會稽永欣寺有異僧來。碧眸清瘦。自稱我即康僧會。言訖立化。寺眾驚異。乃漆其軀而事之。祈禱立應。顯慶元年正月。立代王弘為皇太子。敕為建僧齋五千員于慈恩寺○敕左僕射于志寧吏部尚書來濟。兼譯經潤文使○三月。上御製大慈恩寺碑成。奘法師上表稱謝○五月。奘法師疾。上遣御藥蔣孝章療之。師因附奏二事。一者正觀以老子名位在佛先。曾面陳先帝。許從改正。二者永徽初。敕僧道有過情難知者。可同俗法推勘。邊遠官司動行枷杖虧辱法門。上曰。佛道名位事在先朝尚書平章若僧用俗法即遣停罷○十一月。武后生皇子。神光滿室。賜名佛光王(即中宗也

【現代漢語翻譯】 現代漢語譯本：佛教的都門（dū mén）。如果信奉佛教卻不能按照教義修行，這就好比講究禮儀卻傲慢無禮一樣。又曾經勸人修習六道供養，因為人死之後沒有超出這六道的（《高僧傳》記載）。

三年，玄奘（Xuánzàng）法師請求在慈恩寺（Cí'ēn Sì）建造佛塔。《天舍利經像》（Tiān Shèlì Jīngxiàng）。中天竺（Zhōng Tiānzhú）的沙門（shāmén，和尚）無極高（Wújí Gāo）到達長安（Cháng'ān）翻譯《陀羅尼集經》（Tuóluóní Jí Jīng）。當時那提（Nàtí）在慈恩寺翻譯佛經，地婆訶羅（Dìpóhēluó）在弘福寺（Hóngfú Sì）翻譯佛經。一時之間，翻譯佛經的人都是精挑細選的，佛法因此而興盛。

四年，日本國派遣沙門道照（Dàozhào）來到中國，跟隨玄奘法師學習佛法。

六年，玄奘法師開始翻譯《因明論》（Yīnmíng Lùn），尚藥（Shàngyào，官名）呂才（Lǚ Cái）作註解，頗有譭謗之意。法師的弟子慧立（Huìlì）寫信給左僕射（Zuǒ pūshè，官名）于志寧（Yú Zhìníng），斥責呂才。太常博士（Tàicháng bóshì，官名）柳宣（Liǔ Xuān）彈劾呂才妄加評論。皇帝下旨，讓公卿學士帶領呂才到慈恩寺，向法師禮拜懺悔。罽賓國（Jìbīn Guó，古國名）的佛陀多羅（Fótuó Duōluó）在白馬寺（Báimǎ Sì）翻譯《圓覺經》（Yuánjué Jīng）。會稽（Kuàijī，地名）永欣寺（Yǒngxīn Sì）來了一位奇異的僧人，碧藍色的眼睛，清瘦的身形，自稱『我就是康僧會（Kāng Sēnghuì）』。說完就站著圓寂了。寺廟裡的僧眾感到驚異，於是用漆塗了他的身體來供奉他，祈禱后立刻應驗。顯慶（Xiǎnqìng，年號）元年正月，皇帝立代王弘（Dài Wáng Hóng）為皇太子，下令在慈恩寺設僧齋五千人。皇帝命令左僕射于志寧、吏部尚書（Lìbù shàngshū，官名）來濟（Lái Jì）兼任譯經潤文使。三月，皇帝御製《大慈恩寺碑》（Dà Cí'ēn Sì Bēi）完成。玄奘法師上表稱謝。五月，玄奘法師生病，皇帝派遣御醫蔣孝章（Jiǎng Xiàozhāng）為他治療。法師因此上奏兩件事：一是正觀（Zhēnguān，年號）年間，因為老子的名位在佛之前，曾經當面陳述給先帝，希望能夠改正；二是永徽（Yǒnghuī，年號）初年，皇帝下令僧道如果犯了罪情難以查明的，可以按照世俗的法律來審問。邊遠地區的官司經常使用枷杖，有損佛門。皇帝說：『佛道的名位這件事在先帝時期已經決定，尚書可以評議。如果僧人使用世俗的法律，就讓他們停職。』十一月，武后（Wǔ hòu）生下皇子，神光滿室，賜名佛光王（Fóguāng Wáng，即中宗（Zhōngzōng））。

【English Translation】 English version: The capital gate of Buddhism. If one professes the teachings but fails to practice them, it is like speaking of etiquette while being arrogant. It was also once advised to cultivate the six realms of offerings, as after death, people do not transcend these paths (as recorded in the 'Biographies of Eminent Monks').

In the third year, Dharma Master Xuanzang (Xuánzàng) requested the construction of a pagoda at Ci'en Monastery (Cí'ēn Sì). [There was] the 'Sutra and Images of Heavenly Relics' (Tiān Shèlì Jīngxiàng). The Shramana (monk) Wuji Gao (Wújí Gāo) from Central India (Zhōng Tiānzhú) arrived in Chang'an (Cháng'ān) to translate the 'Dharani Collection Sutra' (Tuóluóní Jí Jīng). At that time, Nati (Nàtí) was translating scriptures at Ci'en Monastery, and Divakara (Dìpóhēluó) was translating scriptures at Hongfu Monastery (Hóngfú Sì). For a time, all translators were carefully selected, and the Dharma flourished.

In the fourth year, the country of Japan sent the Shramana Dozhao (Dàozhào) to China to learn the Dharma from Dharma Master Xuanzang.

In the sixth year, Dharma Master Xuanzang began translating the 'Hetu-vidya Shastra' (Yīnmíng Lùn). Shangyao (official title) Lü Cai (Lǚ Cái) wrote annotations that were quite critical. The Dharma Master's disciple Huili (Huìlì) wrote a letter to the Left Minister Yu Zhining (Yú Zhìníng), rebuking Lü Cai. Taichang Boshi (official title) Liu Xuan (Liǔ Xuān) impeached Cai for making reckless comments. An imperial decree ordered the dukes, ministers, and scholars to lead Cai to Ci'en Monastery to repent to the Dharma Master. Buddhadasa (Fótuó Duōluó) from Kipin (Jìbīn Guó, ancient kingdom) translated the 'Perfect Enlightenment Sutra' (Yuánjué Jīng) at the White Horse Temple (Báimǎ Sì). A strange monk came to Yongxin Monastery (Yǒngxīn Sì) in Kuaiji (Kuàijī, place name), with clear blue eyes and a thin frame, claiming, 'I am Kang Senghui (Kāng Sēnghuì).' After speaking, he passed away while standing. The monks in the monastery were amazed and lacquered his body for veneration. Prayers were immediately answered. In the first month of the first year of Xianqing (Xiǎnqìng, reign title), the emperor established Prince Hong of Dai (Dài Wáng Hóng) as the crown prince and ordered a monastic feast for five thousand monks at Ci'en Monastery. The emperor ordered the Left Minister Yu Zhining and the Minister of Personnel Lai Ji (Lái Jì) to concurrently serve as translation editors. In March, the emperor's personally composed 'Stele of the Great Ci'en Monastery' (Dà Cí'ēn Sì Bēi) was completed. Dharma Master Xuanzang presented a memorial to express his gratitude. In May, Dharma Master Xuanzang fell ill, and the emperor sent the imperial physician Jiang Xiaozhang (Jiǎng Xiàozhāng) to treat him. The Dharma Master then presented two matters: first, during the Zhenguan (Zhēnguān, reign title) era, because Laozi's position was before the Buddha, he had personally presented this to the late emperor, hoping to correct it; second, at the beginning of Yonghui (Yǒnghuī, reign title), the emperor ordered that if monks and Taoists committed crimes that were difficult to investigate, they could be interrogated according to secular law. Local officials in remote areas often used cangues and staffs, which damaged the Dharma. The emperor said, 'The matter of the positions of Buddhism and Taoism was decided during the late emperor's time, and the ministers can deliberate on it. If monks use secular law, they should be dismissed.' In November, Empress Wu (Wǔ hòu) gave birth to a prince, and the room was filled with divine light. He was named Buddha Light King (Fóguāng Wáng, i.e., Emperor Zhongzong (Zhōngzōng)).

)逾月。詔于奘法師寺出家落髮授歸戒(歸依三寶及授五戒)。

二年。敕建西明寺。大殿十三所樓臺廊廡四千區。詔道宣律師為上座。神泰法師為寺主。懷素為維那。宣律師居西明作續高僧傳三十卷。起梁天監訖唐正觀○敕僧道無得受父母尊長拜○金陵牛頭山法融禪師示寂。師得法於五祖。為牛頭第一世。應橫出一枝佛法之記○西天寶掌禪師坐亡于婺州浦江寺。計其壽一千七十二歲(當週威烈王十九年生。在七國之時)。

三年。詔沙門義褒道士黃頤等入宮談論。道士李榮立本際義。往復數四。理屈語塞。帝令黃門引榮退席。賜褒帛以賞之○日本國遣沙門智通入中國求大乘法。

四年。詔僧道入合璧宮論議。法師會隱立五蘊義。神泰立九斷知義。道士李榮茫然不知。乃更立道生萬物義。法師慧立反覆詰之。榮語屈而退○詔以坊州玉華宮為寺。命奘法師居之。師譯大般若經。歷四年而成。凡六百卷。又般若心經及諸經論。共七十五部。

五年。詔迎岐州法門寺護國真身釋迦佛指骨。至洛陽大內供養。皇后施金函九重。命宣律師送還法門寺○西京勝光寺沙門孝贄。親姻往來。數以寺果啖之。未幾得嘔血之疾。自云。每欲疾作。見赤衣使者。將往黑林中大風吹散肢節。頃之又引向臺觀上。一人儀

【現代漢語翻譯】 現代漢語譯本：過了一個多月，皇帝下詔在玄奘（Xuanzang）法師所在的寺廟出家，剃度，並授予歸戒（皈依三寶及授五戒）。 二年，敕令建造西明寺（Ximing Temple），大殿十三所，樓臺廊廡四千區。詔令道宣（Daoxuan）律師為上座，神泰（Shentai）法師為寺主，懷素（Huaisu）為維那。道宣律師在西明寺撰寫《續高僧傳》三十卷，起于梁天監年間，終於唐貞觀年間。敕令僧道不得接受父母尊長的跪拜。金陵牛頭山法融（Fayun）禪師示寂。法融禪師得法於五祖，為牛頭宗第一世，應驗了橫出一枝佛法的預言。西天寶掌（Baozhang）禪師在婺州浦江寺坐化圓寂，計算其壽命一千零七十二歲（相當於周威烈王十九年出生，在七國時期）。 三年，皇帝下詔沙門義褒（Yibao）、道士黃頤（Huang Yi）等入宮談論。道士李榮（Li Rong）立本際義，往復辯論數次，理屈詞窮。皇帝令黃門引李榮退席，賜義褒帛以賞之。日本國派遣沙門智通（Zhitong）入中國求大乘佛法。 四年，皇帝下詔僧道入合璧宮論議。法師會隱（Huiyin）立五蘊義，神泰立九斷知義，道士李榮茫然不知，於是又立道生萬物義。法師慧立（Huili）反覆詰問他，李榮理屈而退。皇帝下詔將坊州玉華宮改為寺廟，命玄奘法師居住於此。玄奘法師翻譯《大般若經》，歷時四年完成，共六百卷。又翻譯《般若心經》及諸經論，共七十五部。 五年，皇帝下詔迎請岐州法門寺（Famen Temple）護國真身釋迦佛指骨，至洛陽大內供養。皇后施金函九重，命道宣律師送還法門寺。西京勝光寺（Shengguang Temple）沙門孝贄（Xiaozhi），親戚往來，多次用寺廟的果實給他們吃。不久得了嘔血的疾病，自稱每次疾病發作，就看見赤衣使者，將他帶往黑林中，大風吹散他的肢節。頃刻之後又引他到臺觀上，一人儀

【English Translation】 English version: More than a month passed. An imperial edict was issued for the ordination and tonsure of Master Xuanzang (Xuanzang, a famous Chinese Buddhist monk, translator, and traveler) at his temple, and he was given the Three Refuges and the Five Precepts (皈依三寶及授五戒, taking refuge in the Triple Gem and receiving the five precepts). In the second year, an imperial order was given to build Ximing Temple (Ximing Temple). It consisted of thirteen great halls and four thousand buildings of towers, pavilions, corridors, and verandas. The lawyer Daoxuan (Daoxuan, a prominent Vinaya master) was appointed as the senior monk, the Dharma master Shentai (Shentai) as the abbot, and Huaisu (Huaisu) as the Karmadana. Lawyer Daoxuan resided in Ximing Temple and wrote 'Further Biographies of Eminent Monks' in thirty volumes, starting from the Tianjian era of the Liang Dynasty and ending in the Zhenguan era of the Tang Dynasty. An imperial edict forbade monks and Taoists from accepting prostrations from their parents and elders. Chan Master Fayun (Fayun) of Niutou Mountain in Jinling passed away. He received the Dharma from the Fifth Patriarch and was the first generation of the Niutou School, fulfilling the prophecy of a branch of Buddhism emerging horizontally. Chan Master Baozhang (Baozhang) of the Western Regions passed away while sitting in meditation at Pujiang Temple in Wuzhou. His age was calculated to be one thousand and seventy-two years (born in the nineteenth year of King Weilie of Zhou, during the Warring States period). In the third year, an imperial edict summoned the Shramana Yibao (Yibao), the Taoist Huang Yi (Huang Yi), and others to the palace for discussions. The Taoist Li Rong (Li Rong) established the doctrine of 'original principle,' arguing back and forth several times, but his arguments were exhausted and he was left speechless. The emperor ordered a court eunuch to escort Li Rong out, and bestowed silk upon Yibao as a reward. The country of Japan sent the Shramana Zhitong (Zhitong) to China to seek the Mahayana Dharma. In the fourth year, an imperial edict summoned monks and Taoists to the Hebi Palace for debate. Dharma Master Huiyin (Huiyin) established the doctrine of the 'five aggregates,' and Shentai established the doctrine of the 'nine severances of knowledge.' The Taoist Li Rong was at a loss, and then established the doctrine of 'Tao produces all things.' Dharma Master Huili (Huili) repeatedly questioned him, and Li Rong was defeated and retreated. An imperial edict converted the Yuhua Palace in Fangzhou into a temple, and ordered Dharma Master Xuanzang to reside there. Dharma Master Xuanzang translated the 'Great Perfection of Wisdom Sutra,' which took four years to complete, totaling six hundred volumes. He also translated the 'Heart Sutra' and various sutras and treatises, totaling seventy-five works. In the fifth year, an imperial edict was issued to welcome the finger bone relic of Shakyamuni Buddha, the protector of the nation, from Famen Temple (Famen Temple) in Qizhou, to be enshrined in the inner palace of Luoyang. The empress donated a golden casket with nine layers, and ordered Lawyer Daoxuan to return it to Famen Temple. The Shramana Xiaozhi (Xiaozhi) of Shengguang Temple (Shengguang Temple) in the Western Capital, due to frequent visits from relatives, often gave them fruits from the temple. Before long, he contracted a disease of vomiting blood. He claimed that every time the disease attacked, he saw messengers in red robes taking him to a dark forest, where a great wind scattered his limbs. After a while, they would lead him to a terrace, where a person of

容可畏。厲聲責之曰。何得以寺家果飼親姻。言已而失。贄懼即計直償眾僧。月餘乃免。

述曰。佛立禁戒。凡僧藍錢穀蔬果器具屋廬田山。是為十方僧眾常住之物。非己可得私用。茍掩以為私。雖四錢已上則便成盜罪。終不免淪墜之報。今于孝贄果啖親姻之責。表而出之。則于盜用錢穀盜伐林木之罪為可見矣。可不警之。

龍朔元年。王元策進西天所得佛頂舍利。

二年敕會昌沙門會賾詣五臺山禮文殊真容。眾見金光滿殿。空聲贊云善哉○西蜀沙門會寧自南海附舶至訶陵國。遇沙門智賢赍涅槃後分自師子國來。即與對譯成文二卷。

三年。中印度沙門福生。于慈恩寺譯莊嚴王經等三部。

麟德元年二月。奘法師令眾念彌勒佛。右脅而逝。是夕有白虹四道。貫井宿直慈恩寺塔。帝哭之慟。廢朝五日。顧左右曰。國寶永失可為痛心。敕用佛故事金棺銀槨。五詔褒恤葬于浐水之東。四方會葬者百萬人。

干封元年。封岱嶽車駕幸毫謁老君。上尊號曰玄元皇帝。聖母曰先天太后。幸魯祠孔子追封太師。

二年十月三日。宣律師於終南山順寂。眾聞天人同聲請歸彌勒內院。嘗于凈業寺建石戒壇。為岳瀆沙門再受具戒。有長眉僧來謂之曰(即住世賓頭盧)昔迦葉佛曾此立壇。師乃撰

【現代漢語翻譯】 現代漢語譯本： 容孝贄（Rong Xiaozhi）感到害怕。他厲聲責備自己說：『怎麼能用寺廟裡的水果來款待親戚呢？』說完就去世了。容孝贄非常害怕，立即計算出水果的價值，償還給眾僧，一個月后才得以平息。

敘述：佛陀設立了禁戒，凡是僧侶寺院的錢財、穀物、蔬菜水果、器具、房屋、田地山林，都是十方僧眾共同擁有的常住之物，不是個人可以私自使用的。如果掩蓋這些東西為私用，即使是四文錢以上，就構成了盜竊罪，最終無法避免墮落的報應。現在將容孝贄用寺廟水果款待親戚的過失，表彰出來，那麼盜用錢財穀物、盜伐林木的罪行就可以顯而易見了。怎能不警惕呢？

龍朔元年（661年），王元策（Wang Yuance）進獻從西天（Western Heaven，指印度）獲得的佛頂舍利（Buddha's cranial bone relics）。

龍朔二年（662年），皇帝敕令會昌寺的沙門（Shamen，出家修道者）會賾（Hui Ze）前往五臺山（Mount Wutai）禮拜文殊菩薩（Manjusri）的真容。眾人看見金光充滿殿堂，空中傳來讚歎的聲音，說『善哉』。西蜀（指四川地區）的沙門會寧（Hui Ning）從南海（South Sea）搭乘商船到達訶陵國（Kalinga，古國名，在今印度尼西亞）。遇到沙門智賢（Zhi Xian）從師子國（Simhala，即斯里蘭卡）帶來《涅槃經》（Nirvana Sutra）的後分。於是他們共同翻譯成兩卷經文。

龍朔三年（663年），中印度（Central India）的沙門福生（Fu Sheng），在慈恩寺（Ci'en Temple）翻譯了《莊嚴王經》（King adorned sutra）等三部經典。

麟德元年（664年）二月，玄奘法師（Xuanzang）讓眾人唸誦彌勒佛（Maitreya Buddha）的名號，然後右脅臥而逝。當晚有四道白虹，貫穿井宿（one of the 28 constellations in traditional Chinese astronomy），直指慈恩寺的塔。皇帝為此痛哭不已，停止朝政五日。他顧視左右的人說：『國家的寶物永遠失去了，真是令人痛心。』皇帝敕令按照佛教的喪葬儀式，用金棺銀槨安葬玄奘法師于浐水（Chan River）的東邊。四方前來參加葬禮的人數達到百萬人。

干封元年（666年），皇帝封禪泰山（Mount Tai），車駕前往毫州（Haozhou）謁見老君（Laojun，道教始祖老子），尊稱老君為『玄元皇帝』（Emperor Xuan Yuan），老君的母親為『先天太后』（Empress Dowager Xiantian）。皇帝前往魯地（Lu）祭祀孔子（Confucius），追封孔子為太師（Grand Preceptor）。

干封二年（667年）十月三日，宣律師（Xuan Lvshi）在終南山（Zhongnan Mountain）圓寂。眾人聽到天人（Deva）共同發出聲音，請求宣律師迴歸彌勒內院（Tushita Heaven）。宣律師曾經在凈業寺（Jingye Temple）建造石戒壇（stone platform for ordination），為各地的沙門重新受具足戒（full monastic vows）。有一位長眉僧人來對他說（就是住世的賓頭盧尊者（Pindola），過去迦葉佛（Kasyapa Buddha）曾經在這裡建立戒壇。宣律師於是撰寫

【English Translation】 English version: Rong Xiaozhi was fearful. He sternly rebuked himself, saying, 'How could I use the temple's fruit to feed my relatives?' Having said this, he passed away. Rong Xiaozhi was very afraid and immediately calculated the value of the fruit, compensating the monks, and only after a month was he relieved.

Narration: The Buddha established precepts, stating that all the money, grains, vegetables, fruits, implements, houses, fields, and mountains belonging to the monks' monasteries are the permanent property of the Sangha of the ten directions (Sangha refers to the monastic community), and no individual can privately use them. If one conceals these things for private use, even if it is more than four coins, it constitutes the crime of theft, and one will ultimately not avoid the retribution of falling into lower realms. Now, Rong Xiaozhi's fault of using temple fruit to entertain relatives is brought to light, so the crimes of embezzling money and grain, and illegally felling trees, become evident. How can we not be vigilant?

In the first year of Longshuo (661 AD), Wang Yuance presented the Buddha's cranial bone relics (Buddha's cranial bone relics) obtained from the Western Heaven (Western Heaven, referring to India).

In the second year of Longshuo (662 AD), the emperor ordered the Shamen (Shamen, a monk or ascetic) Huize of Huichang Temple to go to Mount Wutai (Mount Wutai) to pay homage to the true form of Manjusri Bodhisattva (Manjusri). The assembly saw golden light filling the hall, and a voice from the sky praised, saying 'Excellent!' The Shamen Huining from Western Shu (referring to the Sichuan region) arrived at the Kalinga Kingdom (Kalinga, an ancient kingdom, in present-day Indonesia) from the South Sea (South Sea) aboard a merchant ship. He encountered the Shamen Zhixian, who brought the latter part of the Nirvana Sutra (Nirvana Sutra) from Simhala (Simhala, i.e., Sri Lanka). So they jointly translated it into two volumes of scripture.

In the third year of Longshuo (663 AD), the Shamen Fusheng from Central India (Central India) translated three scriptures, including the King adorned sutra (King adorned sutra), at Ci'en Temple (Ci'en Temple).

In the first year of Linde (664 AD), in the second month, Dharma Master Xuanzang (Xuanzang) had the assembly recite the name of Maitreya Buddha (Maitreya Buddha), and then passed away lying on his right side. That night, there were four white rainbows piercing the Well constellation (one of the 28 constellations in traditional Chinese astronomy), pointing directly at the pagoda of Ci'en Temple. The emperor wept bitterly for this, suspending court for five days. He looked at those around him and said, 'The national treasure is lost forever, it is truly heartbreaking.' The emperor ordered that Xuanzang be buried in a golden coffin and silver outer coffin, according to Buddhist funeral rites, east of the Chan River (Chan River). The number of people from all directions who came to attend the funeral reached one million.

In the first year of Qianfeng (666 AD), the emperor performed the Feng and Shan sacrifices at Mount Tai (Mount Tai), and the imperial carriage went to Haozhou (Haozhou) to pay homage to Laojun (Laojun, the founder of Taoism, Lao Tzu), honoring Laojun as 'Emperor Xuan Yuan' (Emperor Xuan Yuan), and Laojun's mother as 'Empress Dowager Xiantian' (Empress Dowager Xiantian). The emperor went to Lu (Lu) to worship Confucius (Confucius), posthumously conferring upon Confucius the title of Grand Preceptor (Grand Preceptor).

On the third day of the tenth month of the second year of Qianfeng (667 AD), Vinaya Master Xuan (Xuan Lvshi) passed away peacefully on Zhongnan Mountain (Zhongnan Mountain). The assembly heard Devas (Deva) voices together, requesting Vinaya Master Xuan to return to Tushita Heaven (Tushita Heaven). Vinaya Master Xuan once built a stone platform for ordination (stone platform for ordination) at Jingye Temple (Jingye Temple), re-ordaining the full monastic vows (full monastic vows) for the Shamen from various places. A long-browed monk came to him and said (this was the Pindola (Pindola) who dwells in the world), in the past, Kasyapa Buddha (Kasyapa Buddha) had established an altar here. Vinaya Master Xuan then wrote

壇經。行於世。師初在西明寺。中夜行道足跌前階。有聖者扶其足。師問為誰。答曰。北天王太子那吒奉命來衛。師曰。太子威力自在。天竺有可作佛事。愿為致之。太子乃以所寶佛牙授之。師夜捧行道。晝藏地穴。唯弟子文綱知之。又與天人廣問律相及西天聖蹟。凡三千八百事。號天人感通傳。天人費氏曰。四王各有八將護出家人。北洲少有佛法。餘三洲佛法大弘。東西洲煩惱難化。南洲雖多犯罪。化令從善心易調伏。佛囑四天王若不護破戒。誰當行我之法故四王雖見毀禁。愍而護之。見行一善萬過不咎。

總章元年。詔百僚僧道會百福殿儀老子化胡經。沙門法明排眾而出曰。此經既無翻譯朝代。豈非偽造。舉眾愕然無能應者。乃敕令搜聚偽本悉從焚棄。

咸亨二年。沙門義凈。自南海附舶。往西竺求經○西京法海寺神英禪師。獲吳僧義濟所藏梁武水陸齋儀。依法修設。感秦莊襄王張儀陳軫列國君臣見形致謝(詳見光顯志)。

三年。敕洛陽龍門山鐫石龕盧舍那佛像。高八十五尺○五祖弘忍禪師。以法傳行者慧能。能初至。祖問何來。答曰。嶺南。祖曰。欲須何事。曰唯求作佛。祖曰。嶺南人無佛性。曰人有南北。佛性豈然。祖異之謂曰。著槽廠去。乃入碓坊抱石而舂。經八月五祖俾眾各述一偈

【現代漢語翻譯】 現代漢語譯本 《壇經》流傳於世。慧能大師最初在西明寺。半夜繞佛行走時，腳被門檻絆倒。有一位聖者扶住了他的腳。大師問他是誰。聖者回答說：『我是北方天王太子那吒（Nata，佛教護法神），奉命前來護衛。』大師說：『太子威力自在，天竺（Tianzhu，印度的古稱）有可以用來做佛事的東西，希望您能為我取來。』太子於是將他所珍藏的佛牙交給慧能大師。大師夜晚捧著佛牙繞佛行走，白天就藏在地穴中，只有弟子文綱知道這件事。慧能大師還與天人廣泛地討論律相以及西天（Xitian，指印度）的聖蹟，總共有三千八百件事，被稱為《天人感通傳》。天人費氏說：『四大天王各有八位將領護衛出家人。北洲（Beizhou，四大部洲之一）很少有佛法，其餘三洲佛法大為弘揚。東洲（Dongzhou）和西洲（Xizhou）的眾生煩惱難以教化。南洲（Nanzhou）雖然很多人犯罪，但教化他們向善，心很容易調伏。』佛囑咐四大天王，如果不護持破戒的比丘，誰來奉行我的佛法呢？所以四大天王即使見到毀犯戒律的行為，也憐憫而護衛他們，見到修行人行一件善事，即使犯下萬種過錯也不追究。 總章元年，朝廷下詔，讓百官、僧人、道士在百福殿集會，討論儀老子的《化胡經》。沙門法明從人群中站出來說：『這部經既沒有翻譯的朝代，難道不是偽造的嗎？』在場的人都驚愕，沒有人能回答。於是朝廷下令蒐集偽經，全部焚燒。 咸亨二年，沙門義凈（Yijing）從南海（Nanhai，指東南亞地區）乘坐商船，前往西竺（Xizhu，指印度）求取佛經。西京（Xijing，指長安）法海寺的神英禪師，得到了吳僧義濟所藏的梁武帝水陸齋儀，依法修設，感應到秦莊襄王、張儀、陳軫等列國君臣顯現身形致謝（詳細情況見《光顯志》）。 咸亨三年，朝廷下令在洛陽龍門山雕刻石龕盧舍那佛（Vairocana，報身佛）像，高八十五尺。五祖弘忍禪師（Hongren）將佛法傳給行者慧能（Huineng）。慧能初到時，五祖問他從哪裡來。慧能回答說：『從嶺南（Lingnan）來。』五祖說：『想要做什麼？』慧能說：『只求作佛。』五祖說：『嶺南人沒有佛性。』慧能說：『人有南北之分，佛性難道也有嗎？』五祖認為他與衆不同，就說：『到槽廠去。』於是慧能就到碓坊抱起石頭舂米，經過八個月，五祖讓大家各自寫一首偈。

【English Translation】 English version The Platform Sutra is circulated in the world. Initially, Master Huineng was at Ximing Temple. In the middle of the night, while circumambulating, his foot tripped on the front step. A sage supported his foot. The Master asked who it was. The sage replied, 'I am Prince Nata (Nata, a Buddhist guardian deity) of the Northern Heavenly King, sent here to protect you.' The Master said, 'Prince, your power is free and unhindered. In Tianzhu (Tianzhu, ancient name for India), there are things that can be used for Buddhist affairs. I hope you can bring them to me.' Thereupon, the Prince gave him the Buddha's tooth that he treasured. The Master held the Buddha's tooth and circumambulated at night, and hid it in a cave during the day. Only the disciple Wengang knew about this. He also extensively discussed the Vinaya and the sacred sites of Xitian (Xitian, refers to India) with the devas, totaling three thousand eight hundred matters, which is called 'The Record of Communication between Devas and Humans.' The deva Fei said, 'Each of the Four Heavenly Kings has eight generals protecting renunciants. There is little Buddhism in Beizhou (Beizhou, one of the four continents), while Buddhism is greatly propagated in the other three continents. The beings of Dongzhou (Dongzhou) and Xizhou (Xizhou) are difficult to transform due to their afflictions. Although many people in Nanzhou (Nanzhou) commit offenses, it is easy to transform them to do good, and their minds are easily subdued.' The Buddha instructed the Four Heavenly Kings that if they do not protect those who break the precepts, who will practice my Dharma? Therefore, even when the Four Heavenly Kings see violations of the precepts, they protect them with compassion, and if they see a practitioner perform one good deed, they do not blame them for ten thousand faults. In the first year of Zongzhang, the court issued an edict ordering officials, monks, and Daoists to gather at the Baifu Hall to discuss Yi Laozi's 'Huahu Jing' (Scripture of Laozi Converting the Barbarians). The Shramana Faming stepped out from the crowd and said, 'Since this scripture has no dynasty of translation, isn't it a forgery?' Everyone present was astonished, and no one could answer. Thereupon, the court ordered the collection of forged scriptures, and all were burned. In the second year of Xianheng, the Shramana Yijing (Yijing) traveled from Nanhai (Nanhai, refers to Southeast Asia) by merchant ship to Xizhu (Xizhu, refers to India) to seek scriptures. Zen Master Shenying of Faha Temple in Xijing (Xijing, refers to Chang'an) obtained the Liang Dynasty Water and Land Ritual of Emperor Wu, which was hidden by the Wu monk Yiji. He practiced it according to the law, and King Zhuangxiang of Qin, Zhang Yi, Chen Zhen, and other rulers and ministers of various states appeared in form to express their gratitude (see 'Guangxian Zhi' for details). In the third year of Xianheng, the court ordered the carving of a stone niche Vairocana Buddha (Vairocana, the Sambhogakaya Buddha) statue on Longmen Mountain in Luoyang, eighty-five feet tall. Zen Master Hongren (Hongren), the Fifth Patriarch, transmitted the Dharma to the practitioner Huineng (Huineng). When Huineng first arrived, the Fifth Patriarch asked him where he came from. Huineng replied, 'From Lingnan (Lingnan).' The Fifth Patriarch said, 'What do you want?' Huineng said, 'I only seek to become a Buddha.' The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature.' Huineng said, 'People have north and south, does Buddha-nature also have such distinctions?' The Fifth Patriarch considered him extraordinary and said, 'Go to the mill.' Thereupon, Huineng went to the mortar room and embraced a stone to pound rice. After eight months, the Fifth Patriarch asked everyone to compose a verse.

。若語意冥符則衣法皆付。時會下七百眾。神秀居第一座。于廊壁書偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫遣有塵埃。能聞之曰美則美矣。了則未了。至夜倩童子至壁間。書偈曰。菩提本非樹。明鏡亦非臺。本來無一物。何用拂塵埃。五祖知之。夜令人召能。告之曰。佛以正法眼藏展轉傳授。吾今授汝。並所傳袈裟用以表信。能禮足捧衣而出。通夕南邁。時道明上座聞之追至大庾嶺。能即擲衣缽于磐石。曰。此衣表信可力爭耶。任君將去。明舉之不動。乃曰。我來求法非為衣也。能曰。不思善不思惡。正恁么時阿那個是明上座本來面目。明當下大悟。禮拜問曰。上來密語密意外還更有意旨否。能曰。我今說者即非密也。返照自己密在汝邊。明乃禮謝而回。

四年。詔萬回禪師入宮供養。萬回閿鄉人(扶云反在弘農湖縣)姓張。年方十歲。其兄萬年戍遼東。母程氏憶之。飯僧祈福裹齋余出門際。晚持兄書歸。母方知其神異以往回萬里。人因呼為萬回哥哥。后剃髮著褐衣為沙門。

上元元年。召隱士孫思邈入見。拜諫議大夫。固辭。上問佛經以何為大。思邈曰。無若華嚴。上曰。近奘法師譯般若六百卷。何不為大。思邈曰。華嚴法界是一切門。於一門中可演出大千經卷。般若乃華嚴中一門耳。於是

【現代漢語翻譯】 現代漢語譯本：如果（你的偈語）在意義上暗合（佛法），那麼我就把衣缽傳給你。當時法會下有七百人，神秀禪師位居第一。他在走廊的墻壁上寫了一首偈語：『身是菩提樹，心如明鏡臺，時時勤拂拭，莫遣有塵埃。』（五祖）能聞聽后說：『好是好，但還不徹底。』到了晚上，（五祖）讓一個童子到墻壁邊，寫了一首偈語：『菩提本非樹，明鏡亦非臺，本來無一物，何處惹塵埃。』五祖知道（慧能）已經開悟。晚上派人召見慧能，告訴他：『佛以正法眼藏輾轉傳授，我現在傳授給你。』並把所傳的袈裟用來作為憑證。慧能行禮后捧著衣缽出來，連夜向南走。當時道明上座聽到這件事，追到大庾嶺。慧能就把衣缽放在磐石上，說：『這衣缽只是用來表示信任的，難道可以用力爭奪嗎？任憑你拿去。』道明去拿，卻拿不動。於是說：『我來是爲了求法，不是爲了衣缽。』慧能說：『不想善，不想惡，正在這個時候，哪個是道明上座你本來的面目？』道明當下大悟，禮拜問道：『（五祖）上面所說的秘密話語之外，還有其他的意義嗎？』慧能說：『我現在所說的就不是秘密了。反觀你自己，秘密就在你那裡。』道明於是行禮感謝后離開了。 四年後，皇帝下詔讓萬回禪師（Wan-hui Chanshi，禪師名）入宮供養。萬回是閿鄉人（Wenxiang ren），姓張（Zhang），當時只有十歲。他的哥哥萬年（Wan-nian）在遼東戍邊，他的母親程氏（Cheng Shi）思念他，齋飯供僧祈求祝福，收拾剩餘齋飯出門的時候，晚上拿著哥哥的信回來了。母親才知道他有神異之處，（他）曾經往返萬里，人們因此稱他為萬回哥哥。後來剃髮穿上粗布衣服，成為沙門。 上元元年，皇帝召見隱士孫思邈（Sun Simiao）入宮覲見，授予諫議大夫的官職，孫思邈堅決推辭。皇帝問佛經以哪部為最大，孫思邈說：『沒有比得上《華嚴經》（Huayan Jing）。』皇帝說：『最近玄奘法師（Xuanzang Fashi）翻譯了《般若經》（Bore Jing）六百卷，為什麼不認為它最大呢？』孫思邈說：『《華嚴經》的法界是一切法門的根本，在一個法門中可以演繹出大千世界的經卷。《般若經》只是《華嚴經》中的一個法門而已。』於是（皇帝）。

【English Translation】 English version: If your verse subtly aligns with the meaning (of the Dharma), then I will bestow upon you the robe and bowl. At that time, there were seven hundred people in the assembly, and Shenxiu (Shenxiu) was in the first seat. He wrote a verse on the wall of the corridor: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly and diligently wipe it, do not allow it to be covered with dust.' Huineng (Huineng) heard this and said: 'Good, it is good, but not thorough enough.' At night, (the Fifth Patriarch) had a boy go to the wall and write a verse: 'Bodhi is originally not a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' The Fifth Patriarch knew that (Huineng) had already attained enlightenment. At night, he sent someone to summon Huineng and told him: 'The Buddha transmits the treasury of the Correct Dharma Eye from one to another, and I now bestow it upon you.' And the transmitted kasaya (Jiasha, robe) is used as proof. Huineng bowed, held the robe and bowl, and left, heading south all night. At that time, the senior monk Daoming (Daoming) heard of this and chased him to Dayu Ridge. Huineng then placed the robe and bowl on a large rock, saying: 'This robe is only used to represent trust, can it be forcibly taken? You may take it.' Daoming tried to lift it, but could not. So he said: 'I have come to seek the Dharma, not for the robe and bowl.' Huineng said: 'Do not think of good, do not think of evil, at this very moment, which is the original face of senior monk Daoming?' Daoming immediately attained great enlightenment, bowed and asked: 'Besides the secret words spoken above (by the Fifth Patriarch), is there any other meaning?' Huineng said: 'What I am saying now is not secret. Reflect on yourself, the secret is within you.' Daoming then bowed in gratitude and left. Four years later, the emperor issued an edict to have Chan Master Wanhui (Wan-hui Chanshi, Chan Master's name) enter the palace for offerings. Wanhui was from Wenxiang (Wenxiang), with the surname Zhang (Zhang), and was only ten years old at the time. His elder brother Wannian (Wan-nian) was stationed in Liaodong, and his mother, Cheng Shi (Cheng Shi), missed him. She offered food to monks and prayed for blessings. When she was packing up the remaining food to go out, she returned in the evening with a letter from her brother. Only then did the mother know that he had supernatural abilities, (he) had traveled back and forth ten thousand miles, and people therefore called him Brother Wanhui. Later, he shaved his head, put on coarse clothes, and became a Shamen (Shamen, a Buddhist monk). In the first year of Shangyuan, the emperor summoned the hermit Sun Simiao (Sun Simiao) to the palace for an audience, and granted him the official position of Counselor of the Court, which Sun Simiao firmly declined. The emperor asked which Buddhist scripture was the greatest, and Sun Simiao said: 'None is greater than the Huayan Sutra (Huayan Jing).' The emperor said: 'Recently, Dharma Master Xuanzang (Xuanzang Fashi) translated six hundred volumes of the Prajna Sutra (Bore Jing), why do you not consider it the greatest?' Sun Simiao said: 'The Dharmadhatu of the Huayan Sutra is the root of all Dharmas, and within one Dharma, countless scriptures of the great thousand worlds can be derived. The Prajna Sutra is only one Dharma within the Huayan Sutra.' Thereupon (the emperor).

帝始持華嚴。是歲思邈求還山。乃入終南隱居。篤志佛典。前後寫華嚴經七百五十部(此經是晉譯六十卷者。先生既長壽。若一年手書十部。則八十年中可足七百五十部矣)復舍華原舊居玉山宅為佛寺。年一百五十歲。盧照鄰稱。邈高談正一則古之蒙莊子。深入不二則今之維摩詰(見華嚴感應傳及唐本傳)思邈居終南與宣律師善。時大旱。西域僧于昆明池結壇祈雨。七日水縮數尺。有老人夜詣師求救。自稱池中龍。師曰。可往求孫先生。老人至其室。思邈曰。吾聞昆明龍宮有仙方三十首。汝能傳之。吾當救汝。老人曰。此方上帝不許妄傳。今事急矣。俄捧方至前。思邈曰。汝還無慮。是池水漲溢。思邈著千金方三十卷。每卷置一方。世不得而別(酉陽雜俎)。

案湘山野錄云。國初成都有僧誦法華有功。一日山仆來請入溪嶺。見跨溪一閣。仆入報。出謂僧曰。先生請師誦經至寶塔品。先生野服藜杖。兩眉垂肩。焚香揖聽。而入設秫飯杞菊若甘露。嚫一鍰(音還。虞書其罰百鍰。一曰。金六兩為鍰○今言一鍰者且約百錢也)仆送至中途。問先生何姓名。仆曰姓孫。復于僧掌書思邈字。僧方嗟駭。仆忽不見。復回尋索三日竟迷路。歸視嚫乃金錢一百。由茲一膳身輕無疾。唐史言百五十歲。野錄請。誦經時在國初則又

【現代漢語翻譯】 現代漢語譯本：皇帝開始推崇《華嚴經》。這年，孫思邈請求返回山林，於是進入終南山隱居，專心研究佛典。前後手寫《華嚴經》七百五十部（這部經是晉代翻譯的六十卷本。《華嚴經》先生既然長壽，如果一年手書十部，那麼八十年中可以完成七百五十部）。又將華原舊居玉山宅捐獻出來作為佛寺。享年一百五十歲。盧照鄰稱讚說，孫思邈高談正一之理，就是古代的蒙莊子；深入不二法門，就是現在的維摩詰（見《華嚴感應傳》及《唐本傳》）。孫思邈居住在終南山，與宣律師關係很好。當時大旱，西域僧人在昆明池結壇祈雨，七天後池水縮減了幾尺。有老人夜裡來拜訪孫思邈求救，自稱是池中的龍。孫思邈說：『你可以去求孫先生。』老人來到他的房間，孫思邈說：『我聽說昆明龍宮有仙方三十首，你如果能傳給我，我就救你。』老人說：『這個藥方上帝不允許隨便傳授，現在情況緊急了。』隨即捧著藥方來到孫思邈面前。孫思邈說：『你回去不用擔心，這個池水會漲起來的。』孫思邈著《千金方》三十卷，每卷放置一個藥方，世人無法分辨（出自《酉陽雜俎》）。 按《湘山野錄》記載，國初時成都有個僧人誦讀《法華經》有功德。一天，山裡的僕人來請他到溪嶺去。看見跨溪有一座閣樓。僕人進去稟報，出來對僧人說：『先生請師父誦經至《寶塔品》。』先生穿著鄉野的服裝，拄著藜杖，兩眉垂到肩膀，焚香作揖聽經。然後擺設用黏米做的飯和枸杞菊花，像甘露一樣。贈送一鍰（音huán，虞書上說，其罰百鍰。一說，金六兩為一鍰。現在說的一鍰大約等於一百錢）。僕人送到半路，問先生的姓名。僕人說姓孫，又在僧人的手掌上寫了『思邈』二字。僧人正驚歎的時候，僕人忽然不見了。又回去尋找了三天，最終迷路了。回去看贈送的錢，是金錢一百。從此一頓飯後，身體輕盈沒有疾病。《唐史》說孫思邈一百五十歲，《野錄》記載請僧人誦經時在國初，那麼又

【English Translation】 English version: The Emperor began to uphold the Avatamsaka Sutra (Huayan Jing). That year, Sun Simiao (a famous Chinese physician and alchemist) requested to return to the mountains, so he entered Zhongnan Mountain to live in seclusion, focusing on studying Buddhist scriptures. He hand-copied the Avatamsaka Sutra seven hundred and fifty times (this sutra is the sixty-chapter version translated in the Jin Dynasty. Since Master Sun was long-lived, if he hand-copied ten copies a year, he could complete seven hundred and fifty copies in eighty years). He also donated his old residence, the Jade Mountain house in Huayuan, to be used as a Buddhist temple. He lived to be one hundred and fifty years old. Lu Zhaolin praised him, saying that Sun Simiao's high-minded discussions of the principle of Zhengyi (a Daoist school) were like the ancient Meng Zhuangzi (Zhuang Zhou); his deep understanding of the non-dual dharma was like the contemporary Vimalakirti (Vima). (See 'Miraculous Responses to the Avatamsaka Sutra' and the 'Tang Biography'). Sun Simiao lived in Zhongnan Mountain and had a good relationship with Lawyer Xuan. At that time, there was a severe drought, and monks from the Western Regions built an altar at Kunming Pond to pray for rain. After seven days, the pond water had shrunk by several feet. An old man visited Sun Simiao at night, seeking help, claiming to be a dragon from the pond. Sun Simiao said, 'You can go and ask Mr. Sun.' The old man came to his room, and Sun Simiao said, 'I heard that the Kunming Dragon Palace has thirty immortal prescriptions. If you can pass them on to me, I will save you.' The old man said, 'The God does not allow this prescription to be passed on casually, but now the situation is urgent.' Then he held the prescription in front of Sun Simiao. Sun Simiao said, 'You can go back without worry, the pond water will rise.' Sun Simiao wrote 'Prescriptions Worth a Thousand Gold' (Qian Jin Fang) in thirty volumes, placing one prescription in each volume, so that people could not distinguish them (from 'Miscellaneous Morsels from Youyang'). According to 'Xiangshan Yelu', during the early years of the dynasty, there was a monk in Chengdu who had merit from reciting the Lotus Sutra (Fahua Jing). One day, a servant from the mountain came to invite him to Xiling. He saw a pavilion spanning the stream. The servant went in to report, and came out to say to the monk, 'The master invites the teacher to recite the sutra to the 'Stupa Chapter'.' The master was dressed in rural clothing, leaning on a staff, with eyebrows drooping to his shoulders, burning incense and listening to the sutra. Then he set out food made of glutinous rice and wolfberry chrysanthemum, like nectar. He presented one huan (pronounced huán, the Book of Yu says, the penalty is one hundred huan. One says, six taels of gold is one huan. Now one huan is about one hundred coins). The servant sent him halfway and asked the master's name. The servant said his surname was Sun, and also wrote the characters 'Simiao' on the monk's palm. Just as the monk was surprised, the servant suddenly disappeared. He went back to search for three days, but eventually got lost. When he returned to look at the gift, it was one hundred gold coins. From that meal on, his body was light and free of illness. The 'Tang History' says Sun Simiao was one hundred and fifty years old, and 'Yelu' records that the monk was invited to recite the sutra in the early years of the dynasty, so then

三百年矣。

儀鳳元年。中印度沙門日照。至京師譯方廣大莊嚴經等十八部○初罽賓沙門佛陀波利。至五臺禮文殊。遇老人曰。此土人多造惡。佛頂尊勝咒為除罪秘方。可還西取經流傳。忽不見。波利遂還。至是取經來上。帝令杜行顗與日照共譯。留經于內波利泣曰。志在流佈何得自秘。帝乃以梵本還之。波利遂于西明寺與沙門順貞重譯畢。持梵本入五臺不復出○行者盧慧能至廣州法性寺值印宗禪師。為其落髮。請智光律師于本寺。臨壇授滿分戒。此壇是宋求那跋摩造。嘗記云。后當有肉身菩薩於此受戒。又梁真諦于壇側植二菩提樹。記云。百二十年後。有大士於此樹下說無上道。及師於此樹下大開東山法門。宛符先記。明年歸韶州曹溪寶林寺。

二年。初杜行顗所譯尊勝經。遇國韓皆避之。以世尊為聖尊。救治為救除(太宗諱世民高宗諱治)上曰。佛經之言豈當避諱。乃敕令改正○國清寺僧知瑰為直歲。將常住布十端與始豐縣丞李意及(天臺縣在隋唐時為始禮)久而不還。瑰死作寺家奴。背有智瑰字。既而丞亦死。亦作寺家奴。背亦有李意及字(見冥祥記)。

述曰。今時勢家多以恩例冒占寺院。子弟干仆並緣為奸取。寺山造蒙。是陷父母于不義之地。而錢穀竹木。四時誅求視以為常。不思他日

【現代漢語翻譯】 現代漢語譯本： 三百年過去了。

儀鳳元年，中印度沙門（梵語 śrāmaṇa，指出家修道者）日照來到京師，翻譯《方廣大莊嚴經》等十八部經典。最初，罽賓（古代西域國名，位於今克什米爾地區）沙門佛陀波利來到五臺山禮拜文殊菩薩。遇到一位老人說：『此地的人們大多作惡，佛頂尊勝陀羅尼咒是消除罪業的秘密方法。你可以返回西方取經並流傳此咒。』說完忽然不見。佛陀波利於是返回西方，到這時帶著經書前來進獻給朝廷。皇帝命令杜行顗與日照共同翻譯。皇帝想把經書留在宮內，佛陀波利哭著說：『我的心願是流佈此經，怎麼能秘藏呢？』皇帝於是將梵文字還給他。佛陀波利便在西明寺與沙門順貞重新翻譯完畢。之後拿著梵文字進入五臺山，不再出來。行者盧慧能到達廣州法性寺，遇到印宗禪師，印宗禪師為他剃度。又請智光律師在本寺的戒壇上，為他授了圓滿的具足戒。這個戒壇是宋朝求那跋摩建造的。求那跋摩曾經記述說：『後來應當有肉身菩薩在這裡受戒。』又梁朝真諦在戒壇旁邊種植了兩棵菩提樹，記述說：『一百二十年後，有大士在這樹下宣說無上道。』等到慧能大師在這樹下大開東山法門，完全符合先前的記載。第二年，慧能大師返回韶州曹溪寶林寺。

儀鳳二年，最初杜行顗所翻譯的《尊勝經》，遇到『國』、『韓』等字都要避諱。因為把世尊稱為聖尊，救治稱為救除（唐太宗名諱世民，唐高宗名諱治）。皇帝說：『佛經的言語哪裡需要避諱？』於是下令改正。國清寺的僧人知瑰擔任直歲（寺院中負責管理事務的僧人），將常住的布十端交給始豐縣丞李意及（天臺縣在隋唐時稱為始豐），很久都沒有歸還。知瑰死後轉生為寺院的奴僕，背上有『智瑰』二字。不久縣丞也死了，也轉生為寺院的奴僕，背上也有『李意及』三個字（見《冥祥記》）。

評論說：現在有權勢的人家大多憑藉恩例侵佔寺院的財產。子弟、家僕都互相勾結，從中作弊。在寺院的山林中砍伐樹木，是陷父母于不義之地。而對於寺院的錢糧、竹木，一年四季都進行搜刮，認為這是理所當然的。不考慮將來會怎麼樣。

【English Translation】 English version: Three hundred years have passed.

In the first year of the Yifeng era, the śrāmaṇa (Sanskrit term for a wandering ascetic or monk) Richao from Central India arrived in the capital and translated eighteen scriptures, including the Avataṃsaka Sūtra. Initially, the śrāmaṇa Buddhapāli from Kashmir (an ancient kingdom in present-day Kashmir) went to Mount Wutai to pay homage to Mañjuśrī. He encountered an old man who said, 'The people of this land mostly commit evil deeds. The Uṣṇīṣa Vijaya Dhāraṇī is a secret method for eliminating sins. You should return to the West to obtain the scripture and propagate it.' After saying this, he suddenly disappeared. Buddhapāli then returned to the West, and at this time, he brought the scripture to present to the court. The emperor ordered Du Xingyi to translate it together with Richao. The emperor wanted to keep the scripture in the palace, but Buddhapāli wept and said, 'My wish is to propagate this scripture; how can it be kept secret?' The emperor then returned the Sanskrit text to him. Buddhapāli then re-translated it completely with the śrāmaṇa Shunzhen at Ximing Temple. After that, he took the Sanskrit text and entered Mount Wutai, never to emerge again. The practitioner Lu Huineng arrived at Faxing Temple in Guangzhou and met Chan Master Yinzong, who tonsured him. He also invited the Vinaya Master Zhiguang to administer the full monastic precepts to him on the ordination platform of the temple. This platform was built by Guṇabhadra of the Song dynasty. Guṇabhadra once recorded, 'Later, there should be a living bodhisattva who receives the precepts here.' Also, the Liang dynasty's Paramārtha planted two Bodhi trees next to the platform, recording, 'One hundred and twenty years later, a great being will expound the supreme path under these trees.' When Master Huineng greatly opened the East Mountain Dharma gate under these trees, it completely matched the previous records. The following year, Master Huineng returned to Baolin Temple in Caoxi, Shaozhou.

In the second year of the Yifeng era, initially, when Du Xingyi translated the Uṣṇīṣa Vijaya Dhāraṇī Sūtra, he had to avoid using characters like 'Guo' and 'Han'. Because the World-Honored One was referred to as the Holy Honored One, and 'rescue and treatment' was referred to as 'rescue and removal' (Emperor Taizong's personal name was Shimin, and Emperor Gaozong's personal name was Zhi). The emperor said, 'Why should the words of the Buddhist scriptures be avoided?' So he ordered them to be corrected. The monk Zhigui of Guoqing Temple, who was in charge of the annual affairs (a monk in the temple responsible for managing affairs), gave ten bolts of cloth belonging to the permanent property to Li Yiji, the magistrate of Shifeng County (Tiantai County was called Shifeng during the Sui and Tang dynasties), but they were not returned for a long time. After Zhigui died, he was reborn as a servant of the temple, with the characters 'Zhigui' on his back. Soon after, the magistrate also died and was also reborn as a servant of the temple, with the characters 'Li Yiji' on his back (see Records of Mysterious Retribution).

It is commented that: Nowadays, many powerful families take advantage of favors to seize temple properties. Disciples and servants collude with each other to cheat and exploit. Cutting down trees in the temple's mountains and forests is to put one's parents in an unrighteous position. And they demand money, grain, bamboo, and wood from the temple throughout the year, considering it to be a matter of course. They do not consider what will happen in the future.

地獄酬償之苦。為儒為官。不幸而負此見識。以是教其子。以是責其仆。小得而大失。可不自警哉。李意及為寺家奴。特其報之輕者。今故表出之。以為好作重過者之戒。

三年。老君降於北邙山之清廟。敕道士隸宗正寺班在諸王之次。令貢舉人兼通老子道德經。

述曰。自有佛以來。世稱佛老。立文為次。吳闞澤稱道事天天事佛。隋李士謙論三教優劣。謂佛日道月儒五星。魏收撰北魏佛老志。皆先僧而後道。其義已定。太宗謂老子李姓是國之祖。遂令居佛上。違理失禮。豈老子意耶。太宗明君亦有時而愚乎。至高宗以道士隸宗正違理失禮其愚尤甚焉厥後武宗尚道廢佛皆二君教其愚也。

調露元年。汾州啟福寺主惠澄染患。牛吼而終。寺僧長寧。夜見澄來形色憔悴云。為互用三寶物。受苦難言。諸罪差輕唯用伽藍物為至重愿賜救濟。寧即為誦經懺罪。月餘復來云。承利益已得息苦。別居一處。但未知得脫之日。

述曰。為沙門而不明因果。私取常住之物以適己用。用者受者均被其苦。輕則為牛畜奴役。重則受鑊湯爐炭。的論其報可不痛哉。至於權門要路。復不知果報之為何義。以故甘受愚僧之餌而不悟其非。佔山為墳賣帖住院。若主若客皆入罪門。若此之流深足鄙恥。

永隆元年。沙

門智運。于洛陽龍門山鐫石為一萬五千佛。

永淳元年十一月。慈恩法師窺基示寂。敕諸寺圖形以祀。師稟奘法師瑜伽師地唯識宗旨。號百部論主。世宗為慈恩教(奘師傳戒賢三時教一有二空三不有不空教)。

二年。西明寺沙門道世。宣律師之弟也。嘗以教藏淵博學者難觀。因撰法苑珠林一百卷。分門類事。覽者便之。

則天武后(𧸵初入宮為才人。太宗崩。出為感業寺尼。高宗詣寺行香。是之納後宮拜昭儀。次年再為后。弘道元年高宗崩。皇太子即位。是為中宗。光宅元年。廢中宗為廬陵王。武后自聽政○𧸵照同。武后自製此字)

垂拱三年。南天竺三藏菩提流志來。

永昌元年。義凈三藏將梵本寄室利佛逝國。述南海寄歸傳。求法高僧傳。以是年回廣州。冬復往佛逝國○揚州白塔寺沙門道昶。掌知僧物自在侵用。忽有冥官數人。白日入房。曳昶下地。欲斷其頸。昶驚叫乞命。官厲聲言。合房資財並送還僧當放汝活。昶叩頭言。不敢違命。即聲鐘集眾。罄舍衣物。造像設齋。冥官三日復至。見昶一缽一納。不言而去。昶自是進修。卒成明行。

載初元年。敕沙門法朗九人重譯大云經。並封縣公賜紫袈裟銀龜袋(賜紫始此)。

二年。敕僧尼依舊立在道士女冠之上○敕

【現代漢語翻譯】 現代漢語譯本：門智運在洛陽龍門山雕刻了一萬五千尊佛像。

永淳元年十一月，慈恩法師窺基（Kuiji）圓寂。朝廷下令各寺廟繪製他的畫像以供奉。窺基法師秉承玄奘（Xuanzang）法師的瑜伽師地論和唯識宗的宗旨，號稱『百部論主』。世宗皇帝推崇慈恩宗的教義（玄奘法師傳授戒賢（Śīlabhadra）的三時教，即一有二空三不有不空教）。

永淳二年，西明寺的沙門道世（Daoshi），是宣律師（Xuan Lüshi）的弟弟。他認為佛教經典浩瀚淵博，學者難以遍覽，於是撰寫了《法苑珠林》一百卷，分門別類地敘述各種事件，方便讀者查閱。

則天武后（武曌（Wu Zhao）最初入宮時是才人。唐太宗駕崩后，她出家為感業寺的尼姑。唐高宗到寺廟進香時，看中了她，將她納入後宮，封為昭儀。第二年再次被立為皇后。弘道元年，唐高宗駕崩，皇太子即位，是為唐中宗。光宅元年，武后廢黜中宗，將他貶為廬陵王。武后開始親自處理朝政。曌（Zhao）字是武后自己創造的）。

垂拱三年，南天竺的三藏菩提流志（Bodhiruci）來到中土。

永昌元年，義凈（Yijing）三藏將梵文佛經原本寄存在室利佛逝國（Śrīvijaya）。他撰寫了《南海寄歸內法傳》和《求法高僧傳》。同年，他回到廣州，冬天又前往佛逝國。揚州白塔寺的沙門道昶（Daochang），掌管寺廟的僧眾財物，私自侵吞使用。忽然有幾個陰間的官吏，白天進入他的房間，將道昶拖到地上，要砍斷他的脖子。道昶驚恐地叫喊求饒。官吏厲聲說，如果把侵吞的寺廟財物全部歸還給僧眾，就放你一條生路。道昶叩頭說，不敢違抗命令。隨即敲鐘召集僧眾，傾囊而出，將自己的衣物全部捨棄，用來造像設齋。陰間的官吏三天後再次來到，見道昶只有一缽一衲，一言不發地離開了。道昶從此精進修行，最終成為一位德行高尚的僧人。

載初元年，朝廷下令沙門法朗（Falang）等九人重新翻譯《大云經》，並封他們為縣公，賜予紫袈裟和銀龜袋（賜紫袈裟從此開始）。

載初二年，朝廷下令僧尼的地位仍然在道士和女冠之上。 敕

【English Translation】 English version: Men Zhiyun (門智運) carved fifteen thousand Buddha statues at Longmen Mountain (龍門山) in Luoyang (洛陽).

In November of the first year of Yongchun (永淳), Dharma Master Kuiji (窺基) of Ci'en Temple (慈恩寺) passed away. An imperial edict ordered all temples to create portraits of him for worship. Master Kuiji adhered to the principles of the Yogācārabhūmi-śāstra (瑜伽師地論) and the Consciousness-Only School (唯識宗) of Dharma Master Xuanzang (玄奘), and was known as the 'Master of a Hundred Treatises' (百部論主). Emperor Shizong (世宗) promoted the teachings of the Ci'en School (慈恩宗) (Dharma Master Xuanzang transmitted Śīlabhadra's (戒賢) teachings of the Three Times, namely, one existence, two emptiness, and three neither existence nor emptiness).

In the second year of Yongchun, the śrāmaṇa Daoshi (道世) of Ximing Temple (西明寺), the younger brother of Vinaya Master Xuan (宣律師), considering the vastness and depth of the Buddhist canon difficult for scholars to grasp, compiled the 'Dharma Garden Pearl Forest' (法苑珠林) in one hundred volumes, categorizing events for easy reference.

Empress Wu Zetian (則天武后) (Wu Zhao (武曌) initially entered the palace as a talented woman. After Emperor Taizong (太宗) passed away, she became a nun at Ganye Temple (感業寺). Emperor Gaozong (高宗), during a visit to the temple to offer incense, took a liking to her and brought her into the palace, bestowing upon her the title of Zhaoyi (昭儀). The following year, she was again made empress. In the first year of Hongdao (弘道), Emperor Gaozong passed away, and the crown prince ascended the throne as Emperor Zhongzong (中宗). In the first year of Guangzhai (光宅), Empress Wu deposed Zhongzong, demoting him to the Prince of Luling (廬陵王). Empress Wu began to personally handle state affairs. The character Zhao (曌) was created by Empress Wu herself).

In the third year of Chuigong (垂拱), the Tripiṭaka Bodhiruci (菩提流志) from South India arrived.

In the first year of Yongchang (永昌), the Tripiṭaka Yijing (義凈) sent the original Sanskrit scriptures to Śrīvijaya (室利佛逝國). He wrote the 'A Record of the Buddhist Practices Sent Home from the Southern Sea' (南海寄歸內法傳) and the 'Biographies of Eminent Monks Who Sought the Dharma in the West' (求法高僧傳). In the same year, he returned to Guangzhou (廣州), and in winter, he went to Śrīvijaya again. The śrāmaṇa Daochang (道昶) of Baita Temple (白塔寺) in Yangzhou (揚州), who was in charge of the monastic property, privately embezzled and used it. Suddenly, several underworld officials entered his room in broad daylight, dragged Daochang to the ground, and attempted to cut off his neck. Daochang cried out in terror, begging for his life. The officials sternly said that if he returned all the embezzled monastic property to the sangha, they would spare his life. Daochang kowtowed and said he dared not disobey. He immediately rang the bell to gather the sangha, emptied his possessions, and used them to create images and hold feasts. The underworld officials returned three days later, saw that Daochang had only a bowl and a robe, and left without a word. From then on, Daochang diligently cultivated himself and eventually became a monk of bright conduct.

In the first year of Zaichu (載初), an imperial edict ordered the śrāmaṇa Falang (法朗) and nine others to retranslate the 'Great Cloud Sutra' (大云經), and they were conferred the title of Duke of the County, and bestowed with purple robes and silver turtle pouches (the bestowal of purple robes began from this point).

In the second year of Zaichu, an imperial edict ordered that the status of monks and nuns should remain above that of Daoist priests and priestesses. Edict

荊州神秀禪師入京行道。歷三朝皆禮為國師(五祖旁出)○于闐國沙門天智。譯造像功德等六部。

如意元年。敕斷天下屠釣。

二年。天宮威禪師為左溪朗禪師說止觀法門○北印度沙門寶思惟。譯文殊一字咒經等七部。南印度沙門法希。譯寶雨經等十部○絳州二童女。依尼師出家。尼誦華嚴一日坐亡。二女失望。旦旦詣墳號泣。

三年。忽生蓮華五莖于土。郡以上聞。則天敕檢華根出自舌上。乃召二女入內。親為落髮令居天女寺○始令佛經制卍字。為如來吉祥萬德之所集。音之為萬(華嚴音義。作大周長壽者。蓋武后嘗改唐稱周。年號長壽。后改為如意)。

案翻譯名義引纂要云。如來胸臆有大人相。形如[歹ㄙㄙ]字。名吉祥海云。又作禮。是吉祥勝德之相。由發右旋而生似卍字。[歹ㄙㄙ]禮是西土字。卍卍萬方。是此土字。同呼為萬。

延載元年。敕天下僧尼舊隸司賓(即鴻臚寺)今改隸祠部(以佛教有護國救人福解厄之)○波斯國人拂多誕(西海大秦國人)持二宗經偽教來朝。

述曰。太宗時。波斯穆護進火祆教。救建大秦寺。武后時。波斯拂多誕進二宗經。厥後大曆間荊揚洪越等州各建摩尼寺。此魔教邪法。愚民易於漸染。由屢朝君臣當世名德不能簡邪正

【現代漢語翻譯】 現代漢語譯本： 荊州的神秀禪師（Shenxiu Chanshi）（五祖弘忍的旁出弟子）入京傳揚佛法，歷經三朝都受到禮遇，被尊為國師。 于闐國（Yutian guo）的沙門（Shamen）天智（Tianzhi），翻譯了《造像功德經》等六部經典。 如意元年（Ruyi yuannian），皇帝下令禁止天下屠宰和漁獵。 如意二年，天宮威禪師（Tiangongwei Chanshi）為左溪朗禪師（Zuoxilang Chanshi）講述止觀法門。 北印度（Bei Yindu）的沙門寶思惟（Baosiyi），翻譯了《文殊一字咒經》等七部經典。南印度（Nan Yindu）的沙門法希（Faxi），翻譯了《寶雨經》等十部經典。 絳州（Jiangzhou）有兩個童女，跟隨尼師（Nishi）出家。尼師誦讀《華嚴經》后，一日坐化圓寂。二女非常失望，每天早晚都到墳前號啕大哭。 如意三年，忽然從土中生出五莖蓮花，郡里將此事上報。則天皇帝（Zetian Huangdi）下令檢查蓮花的根，發現出自二女的舌頭上。於是召二女入宮，親自為她們剃度，讓她們住在天女寺（Tiannv si）。 開始在佛經上使用卍（wan）字，作為如來（Rulai）吉祥萬德的聚集之處。讀音為『萬』（根據《華嚴音義》（Huayan Yinyi）記載，寫作『大周長壽』，因為武則天（Wu Zetian）曾經改唐為周，年號為長壽，後來改為如意）。 根據《翻譯名義集》（Fanyi mingyi ji）引用《纂要》（Zuanyao）的說法，如來（Rulai）的胸前有大人相，形狀像卍字，名為吉祥海云（Jixiang Haiyun）。又寫作禮（li），是吉祥殊勝功德的象徵，由頭髮向右旋轉而生，形狀像卍字。卍禮是西土的文字，卍卍萬方是此土的文字，都讀作『萬』。 延載元年（Yanzai yuannian），皇帝下令天下僧尼（Sengni）原先隸屬於司賓（Sibin）（即鴻臚寺（Honglu si）），現在改為隸屬於祠部（Cibu）（因為佛教有護國救人、賜福解厄的功用）。 波斯國（Bosi guo）人拂多誕（Fuduodan）（西海大秦國（Xihai Daqin guo）人）帶著二宗經（Erzong jing）這種偽教來朝。 述曰：唐太宗（Tang Taizong）時期，波斯（Bosi）的穆護（Muhu）進獻火祆教（Huo Xianjiao），朝廷允許其建造大秦寺（Daqin si）。武則天（Wu Zetian）時期，波斯（Bosi）的拂多誕（Fuduodan）進獻二宗經（Erzong jing）。後來大曆（Dali）年間，荊州（Jingzhou）、揚州（Yangzhou）、洪州（Hongzhou）、越州（Yuezhou）等州都各自建造了摩尼寺（Moni si）。這種魔教邪法，愚昧的百姓很容易逐漸被沾染。這是因為歷朝歷代的君臣和當世的名士都不能明辨邪正。

【English Translation】 English version: Chan Master Shenxiu (Shenxiu Chanshi) of Jingzhou (Jingzhou), a collateral disciple of the Fifth Patriarch Hongren (Hongren), entered the capital to propagate the Dharma. He was revered as the national teacher (Guoshi) by three successive dynasties. Shamen (Shamen) Tianzhi (Tianzhi) from the Kingdom of Yutian (Yutian guo) translated six scriptures, including the Sutra on the Merit of Making Images. In the first year of Ruyi (Ruyi yuannian), the emperor ordered the cessation of slaughter and fishing throughout the land. In the second year of Ruyi, Chan Master Tiangongwei (Tiangongwei Chanshi) expounded the Dharma of Shamatha-Vipassana to Chan Master Zuoxilang (Zuoxilang Chanshi). Shamen Baosiyi (Baosiyi) from North India (Bei Yindu) translated seven scriptures, including the Manjushri One-Syllable Mantra Sutra. Shamen Faxi (Faxi) from South India (Nan Yindu) translated ten scriptures, including the Ratnamegha Sutra. In Jiangzhou (Jiangzhou), two young girls became nuns (Nishi). The nun passed away in meditation one day after reciting the Avatamsaka Sutra. The two girls were deeply disappointed and wailed at her tomb every morning and evening. In the third year of Ruyi, five lotus stalks suddenly grew from the soil. The prefecture reported this to the emperor. Empress Zetian (Zetian Huangdi) ordered an examination of the lotus roots, which were found to originate from the tongues of the two girls. She then summoned the two girls into the palace, personally tonsured their heads, and had them reside in the Tiannv Temple (Tiannv si). The use of the 卍 (wan) symbol in Buddhist scriptures began, representing the gathering place of the Tathagata's (Rulai) auspicious virtues. It is pronounced 'wan' (according to the Huayan Yinyi, it is written as 'Great Zhou Longevity,' because Empress Wu Zetian once changed the Tang dynasty to the Zhou dynasty, with the reign name of Longevity, later changed to Ruyi). According to the Zuanyao (Zuanyao) quoted in the Collection of Translated Terms (Fanyi mingyi ji), the Tathagata (Rulai) has a great person's mark on his chest, shaped like a 卍 symbol, called Auspicious Sea Cloud (Jixiang Haiyun). It is also written as li, symbolizing auspicious and supreme virtue, arising from the clockwise rotation of the hair, resembling the 卍 symbol. 卍禮 is a Western Land character, while 卍卍萬方 is a character from this land, both pronounced 'wan'. In the first year of Yanzai (Yanzai yuannian), the emperor ordered that monks and nuns (Sengni) throughout the land, who were originally under the jurisdiction of the Sibin (Sibin) (i.e., the Court of State Ceremonies (Honglu si)), should now be under the jurisdiction of the Cibu (Cibu) (because Buddhism has the function of protecting the country, saving people, bestowing blessings, and resolving calamities). Fuduodan (Fuduodan) from Persia (Bosi guo) (a person from the Great Qin Kingdom (Daqin guo) in the Western Sea) came to the court with the false teachings of the Two Principles Scripture (Erzong jing). It is said: During the reign of Emperor Taizong of the Tang Dynasty (Tang Taizong), Muhu (Muhu) from Persia (Bosi) presented the Zoroastrian religion (Huo Xianjiao), and the court allowed the construction of the Daqin Temple (Daqin si). During the reign of Empress Wu Zetian (Wu Zetian), Fuduodan (Fuduodan) from Persia (Bosi) presented the Two Principles Scripture (Erzong jing). Later, during the Dali period, Mani temples (Moni si) were built in Jingzhou (Jingzhou), Yangzhou (Yangzhou), Hongzhou (Hongzhou), Yuezhou (Yuezhou), and other prefectures. This demonic and heretical teaching is easily adopted by ignorant people. This is because the rulers and ministers of successive dynasties and the famous figures of the time were unable to distinguish between right and wrong.

以別同異故。其法行於世。而弗禁虛。是蓋西土九十五外道之類歟○良渚曰。準國朝法令。諸以二宗經及非藏經所載不根經文傳習惑眾者。以左道論罪。二宗者。謂男女不嫁娶。互持不語。病不服藥。死則裸葬等。不根經文者。謂佛佛吐戀師。佛說啼淚。大小明王出世經。開元括地變文。齊天論。五來子曲之類。其法不茹葷飲酒。晝寢夜興以香為信。陰相交結稱為善友。一旦郡邑有小隙則憑狼作亂。如方臘呂昂輩是也。其說以天下禪人但傳盧行者十二部假禪。若吾徒即是真禪。有云。菩提子達磨。栽心地種透靈臺。或問。終何所歸。則曰。不生天不入地。不求佛不涉余途。直過之也。如此魔教。愚民皆樂為之其徒。以不殺不飲不葷辛為至嚴。沙門有為行弗謹。反遭其譏。出家守法不可自勉。

京師有女人。自稱聖菩薩。太后召見之。所言皆驗。時大安禪師至。太后延入宮。令女見之。大安曰。聞汝善觀心。我心安在。答曰。在塔頭相輪鈴中。尋復問之。曰在兜率天彌勒宮中聽法。第三問之。曰在非非想天。皆如其言。太后忻悅。大安乃復問之。女不知答。安斥之曰。我心置阿羅漢地。汝已不知。若至菩薩諸佛地。何由可知。女辭屈慚懼。變作牝狐。下階而走(廣異記)。

證聖元年。太后以晉譯華嚴處會

【現代漢語翻譯】 現代漢語譯本：'因為區別相同和不同，他們的法在世間流傳，卻不禁絕虛妄。這大概是西土九十五種外道之類吧？' 良渚說：'按照國朝的法令，凡是以二宗經以及非佛教經典所記載的沒有根據的經文來傳習迷惑眾人的，都以左道論罪。二宗，指的是男女不嫁娶，互相保持沉默不語，生病不吃藥，死了就裸葬等等。沒有根據的經文，指的是佛佛吐戀師，《佛說啼淚》，《大小明王出世經》，《開元括地變文》，《齊天論》，《五來子曲》之類。他們的法不吃葷腥，不喝酒，白天睡覺晚上活動，以焚香為憑證，私下相互勾結稱為善友。一旦郡邑有小衝突，就憑藉狼子野心作亂，就像方臘、呂昂這些人一樣。他們的說法是天下的禪人都只傳盧行者（六祖慧能，Lu Xingzhe）的十二部假禪，而他們才是真禪。有人說：菩提子（Bodizi），達磨（Damo），栽種心地，種透靈臺。' 如果問他們最終歸宿在哪裡，他們就說：'不生天，不入地，不求佛，不涉及其他途徑，直接過去。' 像這樣的魔教，愚昧的百姓都樂於成為他們的信徒。他們以不殺生、不飲酒、不吃葷腥為最嚴格的戒律。沙門（Shamen，佛教出家人）如果有行為不謹慎的，反而會遭到他們的譏諷。出家人遵守戒律不可以不自我勉勵。 京都有個女人，自稱是聖菩薩（Sheng Pusa）。太后（Taihou）召見了她，她所說的事情都很應驗。當時大安禪師（Da'an Chanshi）到了，太后邀請他入宮，讓那個女人見他。大安問：'聽說你善於觀心，我的心在哪裡？' 女人回答說：'在塔頭相輪鈴中。' 大安又問，女人說：'在兜率天（Doushuai Tian）彌勒宮（Mile Gong）中聽法。' 第三次問她，她說：'在非非想天（Feifeixiang Tian）。' 每次都如她所說。太后很高興。大安於是反問她，女人不知道怎麼回答。大安斥責她說：'我的心放在阿羅漢（A luohan）的境界，你已經不知道了，如果到了菩薩（Pusa）、諸佛（Zhufo）的境界，你又怎麼能知道呢？' 女人理屈詞窮，慚愧恐懼，變成一隻母狐貍，跑下臺階逃走了（出自《廣異記》）。 證聖元年，太后在晉譯《華嚴經》（Huayan Jing）的地方設宴。

【English Translation】 English version: 'Because of distinguishing between sameness and difference, their Dharma is practiced in the world, yet it does not prohibit falsehood. Is this perhaps a type of the ninety-five heretical paths of the Western Lands?' Liangzhu said, 'According to the laws of the dynasty, all those who use the Two Sects Sutras and non-Buddhist scriptures containing unfounded texts to propagate and mislead the masses will be punished as followers of heterodox paths. The Two Sects refer to those who do not marry, maintain mutual silence, do not take medicine when sick, and practice naked burial upon death, and so on. Unfounded texts refer to texts such as 'Buddha Buddha Spits Love for the Teacher', 'The Buddha Speaks of Tears', 'The Sutra of the Appearance of the Great and Small Bright Kings', 'The Kaiyuan Kuo Di Bianwen', 'The Qitian Lun', and 'The Five Lai Zi Tunes'. Their Dharma does not eat meat or drink alcohol, sleeps during the day and is active at night, uses incense as a sign of faith, and secretly colludes with each other, calling themselves good friends. Once there is a small conflict in the prefecture or city, they rely on their wolfish ambitions to create chaos, like Fang La and Lü Ang. Their claim is that all Chan practitioners in the world only transmit the twelve parts of false Chan of Lu Xingzhe (Huineng, the Sixth Patriarch), while they are the true Chan. Some say: Bodizi (Bodizi), Damo (Bodhidharma), plant the mind-ground, plant and penetrate the spiritual platform.' If asked where their final destination is, they say: 'Not born in heaven, not entering the earth, not seeking the Buddha, not involving other paths, directly passing through.' Such a demonic teaching, ignorant people are happy to become their followers. They regard not killing, not drinking alcohol, and not eating meat and pungent spices as the strictest precepts. If Shamen (Buddhist monks) have any careless behavior, they will be ridiculed by them. Monks who uphold the Dharma must not fail to encourage themselves. In the capital, there was a woman who claimed to be a Holy Bodhisattva (Sheng Pusa). The Empress Dowager (Taihou) summoned her, and what she said always came true. At that time, Chan Master Da'an (Da'an Chanshi) arrived, and the Empress Dowager invited him into the palace and had the woman meet him. Da'an asked, 'I hear you are good at observing the mind. Where is my mind?' The woman replied, 'In the finial bell of the pagoda.' Da'an asked again, and the woman said, 'Listening to the Dharma in the Maitreya Palace (Mile Gong) in the Tushita Heaven (Doushuai Tian).' The third time he asked her, she said, 'In the Heaven of Neither Perception Nor Non-Perception (Feifeixiang Tian).' Each time, she answered correctly. The Empress Dowager was very pleased. Da'an then asked her in return, and the woman did not know how to answer. Da'an rebuked her, saying, 'My mind is placed in the realm of an Arhat (A luohan), and you already do not know. If it were to reach the realm of a Bodhisattva (Pusa) or all the Buddhas (Zhufo), how could you possibly know?' The woman was at a loss for words, ashamed and fearful, and transformed into a vixen, running down the steps and fleeing (from 'Guang Yi Ji'). In the first year of Zheng Sheng, the Empress Dowager held a banquet at the place where the Jin translation of the Avatamsaka Sutra (Huayan Jing) was located.

未備。遣使往于闐國迎實叉難陀。于東都大遍空寺與菩提流志重譯(晉譯六十卷。七處八會。新譯八十卷。七處九會)。沙門復禮綴文。法藏筆受。弘景證義。成八十卷。御製經序。譯場初啟甘露天降。內沼生蓮一莖百葉(華嚴感應傳云。人間華十餘葉。天華百葉。凈土華千葉)。

萬歲通天元年。遣使賜六祖能禪師水精缽摩納衣白㲲香茶敕韶州守臣安撫山門○洛陽弘道觀主杜義乞為僧。賜名玄嶷。賜夏三十臘。敕住佛授記寺。嶷撰甄正論以尊佛教。

述曰。佛制受戒以先後為次序。今玄嶷以新戒而居三十夏僧之上。雖曰國恩實違佛制。厥後劉總賜五十夏。梁令因加三十臘。皆本於此日之非法也。

福先寺沙門慧澄。乞依前朝毀老子化胡經。敕秋官侍朗劉如睿八學士議之。皆言。漢隋諸書所載不當除削。

述曰。唐藝文志有八學士議狀一卷。雖據漢隋諸書存化胡之說。而不知王符偽造之為非。詳論在中宗神龍初元。

詔嵩岳慧安禪師。入禁中問道(五祖旁出)○詔沙彌法藏。于太原寺開華嚴宗旨。感白光昱然自口而出。須臾成蓋。都講以聞。有旨命京城十大德為授滿分戒。賜號賢首。詔入大遍空寺。佐實叉難陀。參譯華嚴。

聖曆元年五月。義凈三藏自西竺還。車駕御上東門迎

【現代漢語翻譯】 現代漢語譯本 未備。派遣使者前往于闐國（Khotan，古代西域國名）迎接實叉難陀（Śikṣānanda，唐代譯經家）。在東都大遍空寺與菩提流志（Bodhiruci，北魏時期來華的僧人，著名翻譯家）重新翻譯《華嚴經》（原晉譯本六十卷，分為七處八會；新譯本八十卷，分為七處九會）。沙門復禮負責潤色文字，法藏（Fazang，華嚴宗實際創始人）負責筆錄，弘景負責考證義理，最終完成八十卷的譯本。皇帝親自撰寫經序。譯場初次開啟時，天降甘露，內沼中生長出一株蓮花，一莖百葉（《華嚴感應傳》記載：人間蓮花十餘葉，天界蓮花百葉，凈土蓮花千葉）。

萬歲通天元年，派遣使者賜予六祖慧能禪師（Huineng，禪宗六祖）水晶缽、摩納衣、白㲲、香茶，敕令韶州守臣安撫山門。洛陽弘道觀主杜義請求出家為僧，賜名玄嶷，賜予三十夏臘（僧人受戒后的年資），敕令居住在佛授記寺。玄嶷撰寫《甄正論》來尊崇佛教。

述曰：佛教制度規定，受戒以先後為次序。如今玄嶷以新戒的身份卻位居三十夏僧之上，雖然說是國恩，但實在違反佛教制度。此後劉總被賜予五十夏，梁令因被加三十臘，都是由此日開始的非法行為。

福先寺沙門慧澄，請求依照前朝的慣例，毀掉《老子化胡經》（一篇偽經，宣揚老子西行化胡），皇帝敕令秋官侍郎劉如睿和八位學士商議此事。他們都認為，漢朝和隋朝的典籍中所記載的內容不應當刪除。

述曰：《唐藝文志》中有《八學士議狀》一卷，雖然依據漢朝和隋朝的典籍保留了化胡的說法，卻不知道王符偽造的說法是錯誤的。詳細的討論在中宗神龍初年。

皇帝下詔召見嵩岳慧安禪師（Huian，五祖弘忍的弟子）入宮中問道（五祖門下旁出）。皇帝下詔讓沙彌法藏在太原寺開講《華嚴經》的宗旨，感應到白光昱然從口中而出，須臾之間形成傘蓋。都講將此事上報，皇帝下旨命京城十大德為法藏授滿分戒，賜號賢首。皇帝下詔讓法藏進入大遍空寺，協助實叉難陀翻譯《華嚴經》。

聖曆元年五月，義凈三藏（Yijing，唐代著名求法高僧、翻譯家）從西竺（印度）返回，皇帝的車駕親自到上東門迎接。

【English Translation】 English version Not prepared. Sent envoys to the Kingdom of Khotan (an ancient kingdom in the Western Regions) to welcome Śikṣānanda (a translator of Buddhist scriptures in the Tang Dynasty). At the Great Bepongkong Temple in the Eastern Capital, he re-translated the Avataṃsaka Sūtra with Bodhiruci (a monk who came to China during the Northern Wei Dynasty, a famous translator) (the Jin translation had sixty volumes, divided into seven locations and eight assemblies; the new translation had eighty volumes, divided into seven locations and nine assemblies). The śramaṇa Fuli embellished the text, Fazang (the actual founder of the Huayan School) took notes, and Hongjing verified the meaning, completing the eighty-volume translation. The emperor personally wrote the preface to the sutra. When the translation site was first opened, nectar descended from the sky, and a lotus flower grew in the inner pond, with one stem and a hundred leaves (the 'Records of Miraculous Responses to the Avataṃsaka Sūtra' states: human lotus flowers have more than ten leaves, heavenly lotus flowers have a hundred leaves, and Pure Land lotus flowers have a thousand leaves).

In the first year of the Wansui Tongtian era, envoys were sent to bestow upon the Sixth Patriarch Huineng (the Sixth Patriarch of Zen Buddhism) a crystal bowl, a maṇi robe, white felt, and fragrant tea, and the governor of Shaozhou was ordered to appease the mountain gate. Du Yi, the abbot of the Hongdao Temple in Luoyang, requested to become a monk, was given the name Xuan Yi, and was granted thirty years of seniority (years since a monk's ordination), and was ordered to reside in the Buddha Prediction Temple. Xuan Yi wrote the 'Treatise on Discernment and Rectification' to honor Buddhism.

It is said: The Buddhist system stipulates that ordination should follow the order of seniority. Now Xuan Yi, as a newly ordained monk, ranks above monks with thirty years of seniority, which, although it is a royal favor, actually violates the Buddhist system. Later, Liu Zong was granted fifty years of seniority, and Liang Lingyin was given thirty years of seniority, all stemming from this illegal act.

The śramaṇa Huicheng of Fuxian Temple requested to destroy the 'Laozi Huahu Jing' (a apocryphal scripture that promotes Laozi's westward journey to convert the barbarians), following the precedent of the previous dynasty. The emperor ordered Liu Ruirui, the vice minister of the Ministry of Autumn, and eight scholars to discuss the matter. They all said that the content recorded in the books of the Han and Sui dynasties should not be deleted.

It is said: The 'Records of Arts and Literature of the Tang Dynasty' contains a volume of 'Discussions by Eight Scholars,' which, although based on the records of the Han and Sui dynasties, retains the saying of the conversion of the barbarians, but does not know that the saying fabricated by Wang Fu is false. A detailed discussion is in the early years of the Shenlong era of Emperor Zhongzong.

The emperor issued an edict summoning Chan Master Huian of Mount Song (a disciple of the Fifth Patriarch Hongren) to enter the palace to inquire about the Way (a collateral line from the Fifth Patriarch). The emperor issued an edict ordering the śrāmaṇera Fazang to open the Huayan School's tenets at Taiyuan Temple, and a white light was felt to emanate from his mouth, forming a canopy in an instant. The lecturer reported this matter, and the emperor issued an edict ordering the ten great virtues of the capital to bestow full ordination on Fazang, and bestowed the title 'Xianshou'. The emperor issued an edict ordering Fazang to enter the Great Bepongkong Temple to assist Śikṣānanda in translating the Avataṃsaka Sūtra.

In the fifth month of the first year of the Shenglai era, the Tripiṭaka Yijing (a famous monk of the Tang Dynasty who sought the Dharma and translated scriptures) returned from West India (India), and the emperor's carriage personally went to the Upper Eastern Gate to welcome him.

勞。詔以所奉金剛座佛真容舍利梵經。置佛授記寺道場。集眾翻譯。

二年十月。敕法藏法師。于佛授記寺講新譯華嚴經。至華藏世界品。講堂及地皆為震動。即日引對長生殿敷宣玄義。指殿隅金師子為譬。后豁然領解。封師為賢首菩薩戒師。集其言曰金師子章。學者尊稱為賢首教云○華陰鄧元英有親故暴亡。七日復甦報元英。驚見冥道官吏將追君父。宜急修功德以禳之。元英驚問。修何功德可免此事。曰急寫華嚴經一部。元英遽買紙。向鄰寺多召經生。未逾旬日經已寫畢。竟免斯厄。復于母墳地產一華于冬月枯莖中。后異之。敕賜立孝門。以加旌表。

久視元年四月。詔斂天下僧尼日一錢。作大像于白司馬坂(音反)○詔義凈三藏。于東都譯金光明最勝王經。天后制聖教序。

大足元年。成州言。有佛跡見甚大。詔改號大足。

佛祖統紀卷第三十九(終)

○敕潤州于茅山置太平觀。以奉真人王遠知。初遠知母夢靈鳳翔集遂有娠。志公曰。生子當爲神仙宗伯。后師事陶隱居。授三洞法。高祖龍潛。先生密告符命。秦王與房玄齡微服就謁。先生謂之曰。方作太平天子愿自保愛。

十一月初武德舊制釋奠于太學。以周公為先聖。孔子為先師陪饗。至是房元齡等建議。請停祭周公。

【現代漢語翻譯】 現代漢語譯本：勞（Lao，人名）。皇帝下詔將他所供奉的金剛座佛真容、舍利和梵經，安置在佛授記寺道場，並召集眾人翻譯。 二年十月，皇帝敕令法藏法師（Fazang，人名）在佛授記寺講解新翻譯的《華嚴經》。當講到《華藏世界品》時，講堂和地面都震動起來。當天，法藏法師被引見至長生殿，敷陳玄妙的義理。他以殿角邊的金師子作為比喻，之後豁然領悟。皇帝封法藏法師為賢首菩薩戒師，並將他的言論彙集成《金師子章》。學者們尊稱他的學說為賢首教。華陰（Huayin，地名）的鄧元英（Deng Yuanying，人名）有個親戚突然去世，七天後又復活，告訴鄧元英，他驚恐地看到陰間的官吏要追捕他的父親。應該趕緊修功德來禳解。鄧元英驚慌地問，修什麼功德可以免除此事？那人說，趕緊抄寫一部《華嚴經》。鄧元英立刻購買紙張，向鄰近的寺廟召集許多經生。不到十天，《華嚴經》就抄寫完畢，最終免除了這場災禍。之後，在他母親墳墓的地產上，冬天枯萎的莖中長出一朵花，人們對此感到驚異。皇帝下令建立孝門，以示表彰。 久視元年四月，皇帝下詔收取天下僧尼每天一文錢，用來在白司馬坂（Baisimaban，地名）建造大佛像。 皇帝下詔義凈三藏（Yijing Sanzang，人名）在東都（Dongdu，地名）翻譯《金光明最勝王經》。天后（Empress Wu Zetian）親自撰寫了《聖教序》。 大足元年，成州（Chengzhou，地名）上報說，發現了巨大的佛跡。皇帝下詔改年號為大足。 《佛祖統紀》卷第三十九（完） 皇帝下令在潤州（Runzhou，地名）茅山（Maoshan，地名）設定太平觀，用來供奉真人王遠知（Wang Yuanzhi，人名）。當初，王遠知的母親夢見一隻靈鳳飛來降落，於是就懷孕了。志公（Zhi Gong，人名）說，生的兒子應當成為神仙的宗伯。後來，王遠知師事陶隱居（Tao Hongjing，人名），接受了三洞法。高祖（Emperor Gaozu of Tang）還在潛伏時，王遠知秘密告知了符命。秦王（Prince of Qin，李世民）與房玄齡（Fang Xuanling，人名）微服私訪拜見他。王遠知對他們說，將要成為太平天子，希望你們保重自己。 十一月初，按照武德（Wude，唐高祖年號）舊制，在太學舉行釋奠禮，以周公（Duke Zhou）為先聖，孔子（Confucius）為先師陪同祭祀。到這時，房元齡等人建議，請求停止祭祀周公。

【English Translation】 English version: Lao (name). The emperor decreed that the Vajrasana Buddha's true likeness, relics, and Sanskrit scriptures he had presented should be placed in the Bodhimanda of the Buddha-Bestowal-Prediction Temple, and gathered people to translate them. In the tenth month of the second year, the emperor ordered Dharma Master Fazang (name) to lecture on the newly translated Avatamsaka Sutra at the Buddha-Bestowal-Prediction Temple. When he lectured on the 'Flower Treasury World' chapter, the lecture hall and the ground shook. On the same day, Dharma Master Fazang was summoned to the Changsheng Hall to expound the profound meaning. He used the golden lion in the corner of the hall as a metaphor, and then suddenly understood. The emperor conferred upon Dharma Master Fazang the title of Preceptor of the Bodhisattva Precepts of the Worthy Head, and compiled his words into the 'Chapter on the Golden Lion'. Scholars respectfully referred to his teachings as the Worthy Head School. Deng Yuanying (name) of Huayin (place) had a relative who suddenly died, but revived seven days later and told Deng Yuanying that he was terrified to see officials of the underworld pursuing his father. He should quickly cultivate merit to avert this disaster. Deng Yuanying asked in panic, 'What merit can be cultivated to avoid this?' The man said, 'Quickly transcribe a copy of the Avatamsaka Sutra.' Deng Yuanying immediately bought paper and summoned many sutra scribes from neighboring temples. In less than ten days, the Avatamsaka Sutra was transcribed, and the disaster was averted. Later, on the land of his mother's grave, a flower grew from a withered stem in the winter, which people found astonishing. The emperor ordered the establishment of a 'Gate of Filial Piety' to commend him. In the fourth month of the first year of the Jiushi era, the emperor decreed that one coin per day be collected from all monks and nuns in the country to build a large statue at Baisimaban (place). The emperor ordered Tripitaka Master Yijing (name) to translate the Suvarnaprabhasa Uttamaraja Sutra in Dongdu (place). Empress Wu Zetian personally wrote the 'Preface to the Sacred Teachings'. In the first year of the Dazu era, Cheng Prefecture (place) reported that a huge Buddha footprint had been discovered. The emperor decreed that the era name be changed to Dazu. Chronicles of the Buddha Ancestors, Volume 39 (End) The emperor ordered the establishment of the Taiping Monastery on Maoshan (place) in Run Prefecture (place) to enshrine the Perfected Person Wang Yuanzhi (name). Initially, Wang Yuanzhi's mother dreamed of a divine phoenix flying down and alighting, and then she became pregnant. Zhi Gong (name) said, 'The son born will become the patriarch of the immortals.' Later, Wang Yuanzhi served Tao Hongjing (name) as his teacher and received the Three Caverns Dharma. When Emperor Gaozu of Tang was still in hiding, Wang Yuanzhi secretly revealed the talismanic prophecy. The Prince of Qin (Li Shimin) and Fang Xuanling (name) visited him in disguise. Wang Yuanzhi said to them, 'You will become the Taiping Emperor, I hope you take care of yourselves.' In the early eleventh month, according to the old system of the Wude era (era name of Emperor Gaozu of Tang), the Shi Dian ceremony was held at the Imperial Academy, with the Duke of Zhou as the Former Sage and Confucius as the Former Teacher accompanying the sacrifice. At this time, Fang Xuanling and others suggested that the sacrifice to the Duke of Zhou be stopped.

以孔子為先聖。顏子為先師陪饗。詔可。復封孔子后為褒聖侯。

十四年。上幸國子監觀釋奠。命祭酒孔穎達(孔子之後)講孝經。大徴名儒為學官。學生能明一經者皆得補授。增筑學舍千二百間。學生至三千二百六十員。自屯營飛騎亦給博士使授以經。於是四方學者高麗吐蕃皆遣子弟入學。升講筵者八千人。上以師說多門命孔穎達撰定五經疏。令學者習焉。

述曰。漢明帝幸辟雍。諸儒執經問難。搢紳之人阛橋門而觀。聽者以億萬計。唐太宗幸國子監。命祭酒講經。增學舍召名儒為學官。四方來學升講筵者八千人。大哉漢唐文治之盛。唯二君有焉。

二十一年。上得秘讖云。唐三世之後。女主武王代有天下。遂密召太史令李淳風訪其事。淳風曰。臣以術推之。其兆已成。今在陛下宮中逾三十年當有天下。上曰疑似者殺之。對曰。天命不可易。且真王者不死。徒使疑似之戮。淫及無辜。上遂止○詔左丘明．孟軻．穀梁．赤公羊．高伏勝．毛萇．高堂生．孔安國．戴聖．劉向．何休．鄭眾．馬融．盧植．鄭玄．服虔．杜子春．范寗．杜預．王肅．王弼。二十一人。皆從祀先聖廟廷。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十

宋咸淳四明東湖沙門志磐撰

【現代漢語翻譯】 現代漢語譯本：以孔子為先聖，顏回為先師陪同祭祀。皇帝下詔同意。再次封孔子的後代為褒聖侯。 十四年，皇上親臨國子監觀看釋奠禮，命令祭酒孔穎達（孔子之後）講解《孝經》，大規模徵召著名儒士擔任學官。學生凡能精通一門經書的，都可以得到官職。增建學舍一千二百間，學生達到三千二百六十人。甚至連屯營的飛騎兵士，也配備博士來教授經書。於是四方各地的學者，包括高麗、吐蕃，都派遣子弟前來入學，參加講筵的人數達到八千人。皇上認為師說流派眾多，命令孔穎達編撰審定《五經疏》，讓學者們學習。 史臣評論說：漢明帝親臨辟雍，眾儒士拿著經書互相問難，達官貴人們在街巷門口圍觀，聽講的人數以億萬計。唐太宗親臨國子監，命令祭酒講解經書，增建學舍，徵召著名儒士擔任學官，四方各地前來學習，參加講筵的人數達到八千人。多麼偉大啊，漢朝和唐朝文治的鼎盛，只有這兩位君主才能做到。 二十一年，皇上得到秘密讖語說：『唐朝三世之後，會有女主武王取代唐朝擁有天下。』於是秘密召見太史令李淳風詢問此事。李淳風說：『臣用術數推算，這個徵兆已經形成，現在就在陛下的宮中，三十年後將擁有天下。』皇上說：『可疑的人就殺掉。』李淳風回答說：『天命不可改變，而且真正的王者是不會死的，只是徒勞地進行可疑的殺戮，牽連到無辜的人。』皇上於是停止了殺戮。下詔讓左丘明、孟軻、穀梁、赤公羊、高伏勝、毛萇、高堂生、孔安國、戴聖、劉向、何休、鄭眾、馬融、盧植、鄭玄、服虔、杜子春、范寧、杜預、王肅、王弼這二十一人，都從祀于先聖孔子的廟廷。 《佛祖統紀》卷第四十 宋朝咸淳年間四明東湖沙門志磐 撰

【English Translation】 English version: Confucius was honored as the foremost sage, with Yan Hui (Confucius's disciple) accompanying the sacrifice as the foremost teacher. The emperor issued an edict approving this. The descendant of Confucius was again enfeoffed as the Marquis of Baosheng. In the fourteenth year, the emperor personally visited the Imperial College (Guozijian) to observe the Shi Dian ceremony (a ceremony to honor Confucius), and ordered the Libationer (chief official of the Imperial College) Kong Yingda (descendant of Confucius) to lecture on the Classic of Filial Piety (Xiaojing). He extensively recruited renowned Confucian scholars to serve as academic officials. Students who mastered one classic were all eligible for official appointments. One thousand two hundred new school buildings were constructed, and the number of students reached three thousand two hundred and sixty. Even the flying cavalry soldiers from the garrison were provided with doctors to teach them the classics. Consequently, scholars from all directions, including Goryeo (Korea) and Tubo (Tibet), sent their children to enroll in the college. The number of people attending the lectures reached eight thousand. The emperor, considering the diversity of scholarly opinions, ordered Kong Yingda to compile and finalize the Subcommentaries on the Five Classics (Wujing Shu), for scholars to study. The historian comments: Emperor Ming of the Han Dynasty visited the Biyong (Imperial Academy), where scholars debated the classics, and officials and commoners alike crowded the streets to watch, with listeners numbering in the hundreds of millions. Emperor Taizong of the Tang Dynasty visited the Imperial College, ordered the Libationer to lecture on the classics, expanded the school buildings, and recruited renowned Confucian scholars as academic officials. Scholars came from all directions to study, and the number of people attending the lectures reached eight thousand. How magnificent is the flourishing of the Han and Tang dynasties' civil administration, only these two emperors could achieve this. In the twenty-first year, the emperor obtained a secret prophecy stating: 'After three generations of the Tang Dynasty, a female ruler, King Wu, will replace the Tang Dynasty and possess the empire.' Consequently, he secretly summoned the Grand Astrologer Li Chunfeng to inquire about this matter. Li Chunfeng said: 'Your subject has calculated using divination, and the omen has already formed. It is currently in Your Majesty's palace, and in thirty years will possess the empire.' The emperor said: 'Kill those who are suspected.' Li Chunfeng replied: 'Heaven's mandate cannot be changed, and a true king will not die. It would only be futile to carry out suspicious killings, implicating the innocent.' The emperor then ceased the killings. An edict was issued to have Zuo Qiuming, Meng Ke (Mencius), Guliang, Chi Gongyang, Gao Fusheng, Mao Chang, Gao Tangsheng, Kong Anguo, Dai Sheng, Liu Xiang, He Xiu, Zheng Zhong, Ma Rong, Lu Zhi, Zheng Xuan, Fu Qian, Du Zichun, Fan Ning, Du Yu, Wang Su, and Wang Bi, these twenty-one individuals, all enshrined in the ancestral temple of the foremost sage, Confucius. Chronicles of the Buddhist Patriarchs, Volume 40 Composed by Shramana Zhipan of Siming Donghu during the Xianchun era of the Song Dynasty

法運通塞志第十七之七

中宗(顯高宗第七子)

神龍元年。詔韶州慧能禪師入京不就○詔天下試經度人。山陰靈隱僧童大義。年十二誦法華經。試中第一。義學止觀於左溪。臨終坐亡。天樂來迎○敕遣使迎韶州慧能禪師入京行道。師表辭以疾因就賜袈裟瓶缽。以諭主上嚮慕之意○詔義凈三藏。于內道場譯孔雀咒王經。御製聖教序以冠經首。上昔居房部。祈念藥師如來。遂蒙降祉。因命師譯藥師七佛經。上自筆受。師譯經凡五十六部○中書門下平章事房融貶高州。至南海遇印度沙門般剌密諦。遂止制止寺。譯大佛頂首楞嚴經。融為筆受○九月祀明堂大赦。詔曰。如聞道觀皆畫化胡成佛之相。諸寺亦畫老君之形。兩教尊容互有毀辱。深為不然。自今並須毀除。其化胡經屢朝禁斷。今後有留此偽經。及諸記錄有言化胡者。並與削除。違者準敕科罪。弘道觀者。桓彥道表留化胡經。敕曰。朕志在還淳情存去偽。頃以萬幾之暇尋三教。道德二篇之說。空有二諦之談。莫不敷暢玄門闡揚妙理。何假化胡之偽。方盛老子之宗。義有乖違。事須除削。

述曰。永嘉謝守灝。述老君實錄。引諸書言。老子數數下生。商高宗時生於亳州。乘鹿昇天(一也)商紂時降於岐山。至周武王為柱史。昭王二十二年。度

【現代漢語翻譯】 現代漢語譯本

法運通塞志第十七之七 中宗(顯高宗第七子) 神龍元年，詔令韶州慧能禪師（Huineng，Sixth Patriarch of Zen Buddhism）入京，慧能禪師沒有應詔。朝廷下詔天下舉行考試選拔僧人。山陰靈隱寺的僧人童大義，年僅十二歲就能背誦《法華經》（Lotus Sutra），考試中名列第一。他在左溪研習義學和止觀。臨終時坐化圓寂，天樂降臨迎接。朝廷下令派遣使者迎接韶州慧能禪師入京弘揚佛法。慧能禪師上表稱病推辭，因此朝廷賜予他袈裟和瓶缽，以此表達皇上對他的仰慕之意。朝廷下詔義凈三藏（Yijing，Tang Dynasty Buddhist monk）在內道場翻譯《孔雀咒王經》（Mahamayuri Vidyarajni Sutra），皇上親自撰寫《聖教序》（Preface to the Sacred Teachings）放在經文開頭。皇上過去居住在房部時，祈求藥師如來（Bhaisajyaguru）保佑，於是蒙受福佑。因此命令義凈三藏翻譯《藥師七佛經》（Bhaisajyaguru Seven Buddha Sutra），皇上親自筆錄。義凈三藏翻譯的經書共有五十六部。中書門下平章事房融被貶為高州司馬。到南海時遇到印度沙門般剌密諦（Paramiti），於是留在制止寺，翻譯《大佛頂首楞嚴經》（Surangama Sutra），房融擔任筆錄。九月，朝廷在明堂祭祀，大赦天下。詔書說：『聽說道觀都畫有化胡成佛的畫像，寺廟也畫有老君的形象。兩教的尊容互相詆譭侮辱，實在不應該。從今以後必須全部毀掉。那些《化胡經》（Huahu Jing）屢次被朝廷禁止。今後如果有人私藏這部偽經，以及各種記錄有關於化胡的言論，全部都要刪除。違抗者按照敕令治罪。』弘道觀的桓彥道上表請求保留《化胡經》。皇上批示說：『朕的志向在於恢復淳樸，心存去除虛偽。近來在處理政務之餘，研究儒釋道三教，道德二篇的學說，空有二諦的談論，無不闡發玄妙的道理，弘揚精深的義理。何必藉助化胡的虛假說法，來宣揚老子的宗派。義理上有乖違，事情必須刪除。』 述曰：永嘉謝守灝撰寫《老君實錄》，引用各種書籍的說法，說老子多次下生。商高宗時出生于亳州，乘鹿昇天（這是第一種說法）。商紂時降生於岐山，到周武王時擔任柱史。周昭王二十二年，度

【English Translation】 English version

Record of the Rise and Fall of the Dharma - Section 17.7 Emperor Zhongzong (seventh son of Emperor Gaozong) In the first year of the Shenlong era, an edict was issued summoning Chan Master Huineng (Huineng, Sixth Patriarch of Zen Buddhism) of Shaozhou to the capital, but he declined. An imperial edict was issued to the whole country to hold examinations to select monks. Tong Dayi, a monk from Lingyin Temple in Shanyin, was only twelve years old but could recite the Lotus Sutra (Lotus Sutra) and ranked first in the examination. He studied the meaning of the teachings and meditation in Zuoxi. At the moment of his death, he passed away in a seated posture, and heavenly music came to greet him. An imperial order was issued to send envoys to welcome Chan Master Huineng of Shaozhou to the capital to propagate the Dharma. Chan Master Huineng submitted a memorial pleading illness as a reason for declining, so the court bestowed upon him a kasaya and alms bowl to express the emperor's admiration for him. Emperor Zhongzong issued an edict to Tripitaka Yijing (Yijing, Tang Dynasty Buddhist monk) to translate the Mahamayuri Vidyarajni Sutra (Mahamayuri Vidyarajni Sutra) in the inner monastery, and the emperor personally wrote the Preface to the Sacred Teachings (Preface to the Sacred Teachings) to place at the beginning of the sutra. When the emperor resided in the Ministry of Housing in the past, he prayed to Bhaisajyaguru (Bhaisajyaguru) and received blessings. Therefore, he ordered the master to translate the Bhaisajyaguru Seven Buddha Sutra (Bhaisajyaguru Seven Buddha Sutra), and the emperor personally transcribed it. Tripitaka Yijing translated a total of fifty-six scriptures. Fang Rong, the co-signer of the Central Secretariat, was demoted to Sima of Gaozhou. When he arrived in the South China Sea, he met the Indian Shramana Paramiti (Paramiti), so he stayed at the Zhizhi Temple and translated the Surangama Sutra (Surangama Sutra), with Fang Rong serving as the scribe. In September, the court held a sacrifice at the Mingtang and granted a general amnesty. The edict said: 'It is heard that Taoist temples all paint images of Lao Tzu converting the barbarians into Buddhas, and Buddhist temples also paint images of Lao Tzu. The revered images of the two religions mutually defame and insult each other, which is truly inappropriate. From now on, all of them must be destroyed. The Huahu Jing (Huahu Jing) has been repeatedly banned by the court. From now on, if anyone privately possesses this apocryphal scripture, as well as various records containing statements about the conversion of the barbarians, all of them must be deleted. Those who disobey will be punished according to the imperial edict.' Huan Yandao of Hongdao Temple submitted a memorial requesting to retain the Huahu Jing. The emperor decreed: 'My ambition lies in restoring simplicity and preserving the intention to eliminate falsehood. Recently, in my spare time from handling state affairs, I have studied the three teachings of Confucianism, Buddhism, and Taoism, the doctrines of the two chapters of morality, and the discussions of the two truths of emptiness and existence, all of which expound profound principles and promote profound meanings. Why rely on the false claims of the conversion of the barbarians to promote the sect of Lao Tzu? If there are discrepancies in meaning, the matter must be deleted.' It is said: Xie Shouhao of Yongjia wrote the True Record of Lao Tzu, citing various books, saying that Lao Tzu was born many times. During the reign of Emperor Gaozong of the Shang Dynasty, he was born in Bozhou and ascended to heaven on a deer (this is the first saying). During the reign of Emperor Zhou of the Shang Dynasty, he descended to Qishan and served as a scribe during the reign of King Wu of Zhou. In the twenty-second year of King Zhao of Zhou, he crossed

關授尹令道德經。西遊不反(二也)昭王二十五年。復降於蜀李本官家。二十七年。與尹子會於成都青羊肆。往西域化胡。于于闐國昇天(三也。已上並實錄引。守灝孝宗時人。林靈素舊徒也)史記定王三年生於楚苦縣。為柱下史。孔子朝周問禮。敬王元年入關。為尹令說道德五千言與尹子。西之流沙(四也)此前後降生事蹟不可言無。昭定兩時皆說為尹令說道德經。若取孔子同時則且以後文為正議曰。駁化胡之偽有九說焉。史記老子傳。著書五千言而去。莫知所終。本傳注引列仙傳云。尹喜老子俱之流沙。莫知所終。今刊行列仙傳。乃于流沙下增化胡二字。一繆也。尹子作老子西升經云。聞竺干有古皇先生。吾之師也。今實錄不欲師佛。乃改為吾之身也。二繆也。化胡經說。老子至罽賓化胡剃髮。當昭王二十七年。是時佛生方二歲。世間未聞有佛。不應罽賓有剃髮事。三繆也。偽經又言。老君敕尹子化丈六金身。名曰佛陀。為胡王授五戒。本云化胡。今乃化尹子成佛。四繆也。偽經言。浮圖寂滅永為陰靈。神仙飛昇長生不滅。本云化胡成佛。不應贊仙毀佛。五繆也。偽經言。老君命梵天煩陀王。以二莊時下生為佛。釋迦本降自兜率天。當昭王甲寅歲。既無煩陀之稱。又非梵天而降。六繆也。偽經言。尹子化舍利弗賓

【現代漢語翻譯】 現代漢語譯本 關尹（關令尹喜，道家人物）傳授的《道德經》。老子西遊不是返回(這是第二次)發生在周昭王二十五年。又一次降生在蜀地李本官的家中。二十七年，與尹喜在成都青羊肆相會。前往西域教化胡人。在位於闐國昇天(這是第三次。以上都引自實錄。守灝是孝宗時期的人，是林靈素以前的門徒)。《史記》記載老子在周定王三年出生于楚國苦縣。擔任柱下史。孔子前往周朝向他請教禮儀。周敬王元年進入函谷關，為關令尹喜講述《道德經》五千言並贈與他，之後向西前往流沙(這是第四次)。這些前後降生事蹟不能說沒有。昭王和定王時期都說是為關令尹喜講述《道德經》。如果按照孔子同時代來算，那麼以後面的說法為準。駁斥老子化胡的虛假說法有九種： 《史記·老子列傳》記載，老子著書五千言后離去，沒有人知道他的最終去向。《老子列傳》的註釋引用《列仙傳》說，尹喜和老子一同前往流沙，沒有人知道他們的最終去向。現在刊行的《列仙傳》，卻在流沙下增加了『化胡』二字。這是第一個謬誤。尹喜所作的《老子西升經》說，聽說在竺干（印度）有古皇先生，是我的老師。現在實錄不想承認老子是佛的老師，就改為『是我的化身』。這是第二個謬誤。《化胡經》說，老子到達罽賓（克什米爾）教化胡人並剃髮，當時是周昭王二十七年。那時佛才出生兩年，世間還沒有聽說過佛，不應該在罽賓有剃髮的事情。這是第三個謬誤。偽經又說，老君命令尹喜化作丈六金身，名叫佛陀，為胡王傳授五戒。原本說是化胡，現在卻變成尹喜化成佛。這是第四個謬誤。偽經說，浮圖（佛）寂滅后永遠成為陰靈，神仙飛昇后長生不滅。原本說是化胡成佛，不應該讚揚神仙而詆譭佛。這是第五個謬誤。偽經說，老君命令梵天煩陀王在二莊時下生為佛。釋迦牟尼本來是從兜率天降生，在周昭王甲寅年。既沒有煩陀王的稱呼，也不是從梵天而降。這是第六個謬誤。偽經說，尹喜化作舍利弗賓

【English Translation】 English version The Dao De Jing (Classic of the Way and Virtue) transmitted by Guan Yin (Guan Ling Yin Xi, a figure in Taoism). Lao Tzu's journey to the West, not a return (this is the second time), occurred in the 25th year of King Zhao of Zhou. He was reborn in the home of Li Ben, an official in Shu. In the 27th year, he met with Yin Xi at Qingyangsi in Chengdu. He went to the Western Regions to civilize the Hu people (non-Han Chinese). He ascended to heaven in the kingdom of Yu-tian (this is the third time. The above are all quoted from the Veritable Records. Shou Hao was a person of the Xiaozong era and a former disciple of Lin Lingsu). The 'Records of the Grand Historian' records that Lao Tzu was born in the third year of King Ding of Zhou in Ku County, Chu. He served as the Keeper of the Archives. Confucius went to the Zhou court to inquire about rites. In the first year of King Jing of Zhou, he entered the Hangu Pass, spoke the five thousand words of the Dao De Jing to Guan Ling Yin Xi and gave it to him, and then went west to the quicksand (this is the fourth time). These events of previous and subsequent rebirths cannot be said to be non-existent. Both the Zhao and Ding periods say that he spoke the Dao De Jing to Guan Ling Yin Xi. If we consider it to be in the same era as Confucius, then the later statement should be taken as the correct one. There are nine arguments refuting the false claim of Lao Tzu civilizing the Hu people: The 'Biography of Lao Tzu' in the 'Records of the Grand Historian' records that Lao Tzu wrote five thousand words and then left, and no one knows his final destination. The commentary on the 'Biography of Lao Tzu' quotes the 'Biographies of Immortals' as saying that Yin Xi and Lao Tzu went to the quicksand together, and no one knows their final destination. The currently published 'Biographies of Immortals' adds the words 'civilizing the Hu people' under the quicksand. This is the first fallacy. The 'Lao Tzu's Western Ascension Sutra' written by Yin Xi says, 'I heard that there is an ancient emperor-teacher in Tianzhu (India), who is my teacher.' Now the Veritable Records do not want to admit that Lao Tzu is the teacher of the Buddha, so they changed it to 'is my incarnation.' This is the second fallacy. The 'Huahujing' (Scripture of Lao Tzu's Conversion of the Barbarians) says that Lao Tzu arrived in Kipin (Kashmir) to civilize the Hu people and shave his head, which was in the 27th year of King Zhao of Zhou. At that time, the Buddha was only two years old, and the world had not yet heard of the Buddha, so there should not have been a head-shaving event in Kipin. This is the third fallacy. The false scripture also says that Lao Jun (Lord Lao) ordered Yin Xi to transform into a sixteen-foot golden body, named Buddha, and to transmit the five precepts to the Hu king. Originally it was said to be civilizing the Hu people, but now it has become Yin Xi transforming into a Buddha. This is the fourth fallacy. The false scripture says that the Futu (Buddha) becomes a dark spirit forever after Nirvana, and the immortals ascend and become immortal. Originally it was said to be civilizing the Hu people and becoming a Buddha, so it should not praise immortals and denigrate the Buddha. This is the fifth fallacy. The false scripture says that Lao Jun ordered Brahma, King Fantuo, to be born as a Buddha at the time of Erzhuang. Sakyamuni originally descended from Tushita Heaven in the year of Jia Yin of King Zhao of Zhou. There was neither the title of King Fantuo, nor did he descend from Brahma. This is the sixth fallacy. The false scripture says that Yin Xi transformed into Sariputra Bin

頭盧善女天九十五種等。此諸人自是釋迦弟子。不應云尹子所化。造偽經者。亦不知舍利弗為何義。七繆也。實錄妄謂。弟子守佛蒙者為喪門。羅什改作桑門沙門。老君遣北斗降魔。故稱穢跡金剛。又謂。仙道為教外別傳。此皆假竊佛經妄立議論。八繆也。實錄不識佛壽長遠。見光明經壽命短促方八十年。不知何義。便取此言譏佛滅之速。九繆也。老子下為法師上為天主。一切諸天無不事佛。今道家雖欲尊道重天。而立論失理。反成謗佛之咎。可不畏哉。昔王符偽造此經。死墮地獄。閻王訶云。世間偽經毀盡汝罪方脫。今人撰實錄者。方盛引偽文。甘與王符同一受罪。可不悲哉(偽經諸說。略見所引。更不別錄)北朝魏孝明。唐高宗中宗。屢朝毀除顯是偽說。獨武后朝八學士議不能區別。尚須細評。故世欲存老子化胡者。當作二說。一審其時。二據其文。何謂審其時。須知佛生於昭王時。老子生於定王時。至景王時孔子朝周問禮于老子。此時在佛后三伯年。可言有佛可言化胡。何謂據其文。列仙傳云。老子尹子俱之流沙(古本無化胡字)漢襄楷傳云。老子入夷狄為浮圖之化。晉高士傳。魏典略。西戎傳。皆言。老子化戎俗為浮圖。隋史。西域傳。魏宋云西行記。唐太子實錄。皆言于闐有毗摩寺是老子化胡處。唐則天時

。沙門慧澄乞毀化胡經。敕劉如睿八學士各為議狀。皆言漢隋諸書所載。化胡是實。不當除削。今詳諸書。言老子入西域止在於闐蔥嶺之東。正是胡鄉無可疑者。若欲實其事。則當爲之語。曰老子本迦葉尊者。釋迦遣化東土。先說世間道德五千言。以熟機緣(義見大藏蒙墓因緣經並輔行)后反西域。以佛道勸化胡俗令成佛道。如此言之方為合理。昔王符據諸書造經。若獨引于闐胡地之國。猶可取信。至廣說罽賓維衛。不識此是梵種。胡梵相去二萬里。豈當混濫如此。偽說敗績不少。前列九繆。有能立難者。吾當截舌以謝。

二年。敕萬回禪師賜號法雲公圓通大士○北宗神秀國師示寂于東都天宮寺。謚大通禪師。師得法於五祖。自武后朝召居內道場。至帝禮以國師。宰相張說問法。執弟子禮○二月敕造聖善寺。沙門慧范。補正議大夫。封上庸郡公。法藏慧珍九人。並朝大夫。封縣公。官給奉祿。一同正員(奉音鳳俸俗)敕菩提流志。于佛光殿譯經。上御法筵親臨筆受。百僚侍坐。妃后同瞻○五月賜嵩岳慧安國師紫摩納衣。度弟子十四人。后三年亡。壽百二十八歲○詔七朝忌辰于內殿設齋行香○聖善寺成。敕上庸公慧范。如銀青光祿大夫充寺主。沙門萬歲加朝散大夫封縣公。充都維那。沙門廣清。檢校殿中監充功德

【現代漢語翻譯】 現代漢語譯本：沙門慧澄請求刪除《化胡經》。皇帝敕令劉如睿等八位學士各自撰寫議狀。他們都說，根據漢朝和隋朝的各種書籍記載，《化胡經》所說是事實，不應當刪除。現在詳細考察這些書籍，說到老子進入西域，只到達于闐（Khotan，古代西域國名）和蔥嶺（Pamir Mountains）以東，這正是胡人的地方，無可懷疑。如果想要證實這件事，就應當這樣說：『老子本來是迦葉尊者（Kasyapa），釋迦牟尼佛（Sakyamuni Buddha）派遣他到東土，先說了世間的道德五千言，用來使機緣成熟（意義見於《大藏蒙墓因緣經》和《輔行》）。後來返回西域，用佛道勸化胡人的風俗，使他們成就佛道。』這樣說才算合理。以前王符根據各種書籍編造經書，如果只引用關於闐胡地的記載，還可相信。至於廣泛地說到罽賓（Kashmir）和維衛（Vipassi Buddha），卻不認識這些是梵種（Brahmin），胡人和梵人相距兩萬里，怎麼能如此混淆呢？偽造的說法失敗之處不少。前面列舉了九個謬誤，有誰能提出反駁，我就割掉舌頭來謝罪。

（開元）二年，皇帝敕令萬回禪師賜號法雲公圓通大士。北宗神秀國師在東都天宮寺圓寂，謚號大通禪師。神秀禪師從五祖（弘忍）處得法。自武則天（Empress Wu Zetian）朝代被召入內道場，到皇帝（唐中宗）以國師之禮相待。宰相張說向他請教佛法，行弟子之禮。二月，皇帝敕令建造聖善寺。沙門慧范，被授予正議大夫，封為上庸郡公。法藏、慧珍等九人，都被授予朝大夫，封為縣公，官府供給俸祿，與正式官員相同。皇帝敕令菩提流志（Bodhiruci），在佛光殿翻譯佛經。皇帝親自在法座上執筆翻譯，百官侍坐，妃嬪后妃一同觀看。五月，賜予嵩岳慧安國師紫摩納衣（purple monastic robe）。允許他度化弟子十四人。慧安國師在三年後去世，享年一百二十八歲。皇帝下詔在七朝忌辰于內殿設定齋飯，焚香。聖善寺建成，皇帝敕令上庸公慧范，擔任如銀青光祿大夫的寺主。沙門萬歲加朝散大夫，封為縣公，擔任都維那（chief monastic supervisor）。沙門廣清，檢校殿中監，負責功德事務。

【English Translation】 English version: The Shramana Huicheng requested the removal of the 'Huahu Jing' (Scripture of Converting the Barbarians). The emperor ordered Liu Rurui and eight other scholars to each write a memorial. They all said that according to the records in various books of the Han and Sui dynasties, the 'Huahu Jing' was factual and should not be removed. Now, examining these books in detail, it says that Laozi entered the Western Regions and only reached Khotan (ancient kingdom in the Western Regions) and east of the Pamir Mountains, which is precisely the land of the barbarians, without any doubt. If one wants to verify this matter, one should say: 'Laozi was originally Kasyapa (Kasyapa), sent by Sakyamuni Buddha (Sakyamuni Buddha) to the Eastern Lands, first speaking the five thousand words of worldly morality to ripen the conditions (meaning found in the 'Great Treasury Meng Mu Karma Sutra' and 'Auxiliary Conduct'). Later, he returned to the Western Regions, using the Buddhist path to persuade the customs of the barbarians, causing them to achieve the Buddhist path.' Only saying it this way is reasonable. Previously, Wang Fu compiled scriptures based on various books. If he only cited records about Khotan in the land of the barbarians, it would still be believable. As for broadly speaking about Kashmir (Kashmir) and Vipassi Buddha (Vipassi Buddha), without recognizing that these are Brahmins (Brahmin), the distance between the barbarians and Brahmins is 20,000 li (ancient Chinese unit of distance), how can they be so confused? There are many failures in fabricated statements. The nine fallacies listed earlier, if anyone can refute them, I will cut off my tongue to apologize.

In the second year (of the Kaiyuan era), the emperor ordered that the Chan master Wanhui be granted the title 'Duke of Fayun, Great Scholar of Perfect Understanding'. The National Teacher Shenxiu of the Northern School passed away at Tiangong Temple in Dongdu, and was posthumously named 'Greatly Penetrating Chan Master'. Chan Master Shenxiu obtained the Dharma from the Fifth Patriarch (Hongren). Since the reign of Empress Wu Zetian (Empress Wu Zetian), he was summoned to the inner monastery, and the emperor (Emperor Zhongzong of Tang) treated him with the respect due to a national teacher. The Prime Minister Zhang Shuo asked him about the Dharma, performing the rites of a disciple. In the second month, the emperor ordered the construction of Shengshan Temple. The Shramana Huifan was granted the title of 'Senior Grand Master of Counsel', and enfeoffed as 'Duke of Shangyong Commandery'. Fazang, Huizhen, and nine others were all granted the title of 'Grand Master of the Court', and enfeoffed as 'County Duke', with the government providing salaries, the same as regular officials. The emperor ordered Bodhiruci (Bodhiruci) to translate scriptures in the Buddha Light Hall. The emperor personally held the pen to translate on the Dharma seat, with hundreds of officials in attendance, and the imperial consorts and empresses watching together. In the fifth month, the National Teacher Huian of Mount Song was granted a purple monastic robe (purple monastic robe). He was allowed to ordain fourteen disciples. National Teacher Huian passed away three years later, at the age of one hundred and twenty-eight. The emperor issued an edict to set up vegetarian meals and burn incense in the inner palace on the anniversaries of the deaths of the past seven emperors. Shengshan Temple was completed, and the emperor ordered the Duke of Shangyong, Huifan, to serve as the abbot of the temple with the title of 'Silver Green Grand Master'. The Shramana Wansui was given the title of 'Grand Master of Court', and enfeoffed as 'County Duke', serving as the chief monastic supervisor (chief monastic supervisor). The Shramana Guangqing, was appointed as the Palace Attendant, in charge of meritorious deeds.

使。

三年。敕高安令崔思亮往泗州迎僧伽大師。師西域何國人。高宗時來洛陽。行化至泗州。城民賀跋舍宅為寺。師令掘地得碑云。齊李龍舍宅建香積寺。又獲金佛。師曰。普照王佛也。因名普照王。上以天后諱改普光王。師既至。尊為國師。出居薦福寺。帝及百僚皆稱弟子。度弟子慧儼慧岸木叉。御書寺額○敕文綱律師入大內安居行道○敕菩提流志于西崇福寺譯寶積經。修文館學士武平一充翻經使。盧藏用等潤文○詔律師道岸入宮為妃主授歸戒。帝至諸師皆避席。岸獨長揖。帝高其操。命圖形於林光宮。為之御贊。

四年三月三日。僧伽大師坐亡。敕于薦福寺漆身起塔。忽臭氣滿城。詔令送歸泗州。俄芬芳帝里。上問萬回。僧伽何人。曰觀音化身也。○五月大旱。敕菩提流志于崇福寺結壇祈雨。三日大澍(音注時雨)○詔于化度寺設無遮大會○菩提流志進新譯經。帝于林光殿賜齋。觀沙門議論。敕畫工張訓。圖翻經大德及眾學士于殿壁。親制讚辭。

睿宗(旦高宗第八子)

景雲元年。高祖舊第興聖宮有柿樹。枯瘁歲久。至是重榮。乃大赦天下。賜百官封爵。普度僧道三萬人。帝初受內禪。請法藏法師從受菩薩戒。

二年。敕菩提流志同法藏塵外等。于北苑甘露亭譯大寶積經。宰

【現代漢語翻譯】 現代漢語譯本 三年，皇帝下令高安縣令崔思亮前往泗州迎接僧伽大師（Sangha）。大師是西域哪個國家的人呢？高宗時期來到洛陽，四處游化到了泗州。城中百姓賀跋舍捐出自己的宅邸作為寺廟。大師令人挖掘地面，得到石碑，上面寫著：『齊朝李龍捨棄宅邸建造香積寺。』又獲得一尊金佛。大師說：『這是普照王佛（Puzhao Wang Buddha）啊。』因此命名為普照王。皇上因為天后的名諱，改為普光王。大師到達后，被尊為國師，住在薦福寺。皇帝和百官都自稱是弟子。度化的弟子有慧儼（Huiyan）、慧岸（Huian）、木叉（Mucha）。皇帝親筆題寫寺廟匾額。皇帝下令文綱律師進入大內安居修行。皇帝命令菩提流志（Bodhi-ruci）在西崇福寺翻譯《寶積經》。修文館學士武平一擔任翻譯使，盧藏用等人負責潤色文字。皇帝下詔律師道岸入宮為妃主授予歸戒。皇帝駕到，眾位法師都避讓座位，唯獨道岸長揖不拜。皇帝讚賞他的節操，命人將他的畫像畫在林光宮，並親自為他題寫讚詞。 四年三月三日，僧伽大師圓寂。皇帝下令在薦福寺用漆塗滿全身，建造佛塔。忽然臭氣瀰漫全城，皇帝下令送回泗州。不久芬芳之氣充滿京城。皇上問萬回，僧伽是什麼人。萬回說，是觀音（Avalokitesvara）的化身啊。五月發生大旱，皇帝下令菩提流志在崇福寺結壇祈雨。三天後下起大雨（音註：及時雨）。皇帝下詔在化度寺設定無遮大會。菩提流志進獻新翻譯的經書。皇帝在林光殿賜予齋飯，觀看沙門的議論。皇帝命令畫工張訓，將翻譯經書的大德和眾位學士畫在殿壁上，親自撰寫讚辭。 睿宗（唐睿宗李旦，高宗第八子） 景雲元年，高祖皇帝舊時的宅邸興聖宮有柿子樹，枯萎衰敗多年，到這時又重新繁榮。於是大赦天下，賜予百官封爵，普遍度化僧人和道士三萬人。皇帝剛接受內禪，請法藏法師（Fazang）為他傳授菩薩戒。 二年，皇帝下令菩提流志同法藏、塵外等人，在北苑甘露亭翻譯《大寶積經》。宰相

【English Translation】 English version Year three. The emperor ordered Cui Siliang, the magistrate of Gao'an, to go to Sizhou to welcome the Sangha Master (Sangha, meaning 'community'). From which country in the Western Regions was the Master? He came to Luoyang during the reign of Emperor Gaozong, traveling and transforming to Sizhou. He Baxhe, a resident of the city, donated his residence to be a temple. The Master ordered the ground to be dug, and a stele was found, which read: 'The Qi Dynasty Li Long abandoned his residence to build Xiangji Temple.' A golden Buddha was also found. The Master said, 'This is Puzhao Wang Buddha (Puzhao Wang Buddha, meaning 'Universal Illumination King Buddha')!' Therefore, it was named Puzhao Wang. The Emperor, because of the Empress's name, changed it to Puguang Wang. After the Master arrived, he was honored as the National Teacher and resided in Jianfu Temple. The emperor and all the officials called themselves disciples. Disciples he converted included Huiyan, Huian, and Mucha. The emperor personally inscribed the temple plaque. The emperor ordered Vinaya Master Wen Gang to enter the inner palace to practice meditation and conduct religious services. The emperor ordered Bodhi-ruci (Bodhi-ruci, meaning 'Wish for Enlightenment') to translate the Ratnakuta Sutra at the West Chongfu Temple. Wu Pingyi, a scholar of the Xiuwen Pavilion, served as the translation envoy, and Lu Zangyong and others were responsible for polishing the text. The emperor issued an edict for Vinaya Master Dao'an to enter the palace to confer the precepts of refuge on the imperial concubines. When the emperor arrived, all the masters yielded their seats, but Dao'an only bowed deeply. The emperor praised his integrity and ordered his portrait to be painted in the Linguang Palace, and personally wrote a eulogy for him. On the third day of the third month of the fourth year, the Sangha Master passed away. The emperor ordered that his body be lacquered and a pagoda be built at Jianfu Temple. Suddenly, a foul odor filled the city. The emperor ordered that he be sent back to Sizhou. Soon, a fragrant aroma filled the capital. The emperor asked Wan Hui, 'Who is Sangha?' Wan Hui said, 'He is an incarnation of Avalokitesvara (Avalokitesvara, meaning 'The Bodhisattva of Compassion')!' In the fifth month, there was a severe drought. The emperor ordered Bodhi-ruci to set up an altar at Chongfu Temple to pray for rain. After three days, there was a heavy rain (annotated as 'timely rain'). The emperor issued an edict to hold an Unrestricted Great Assembly at Huadu Temple. Bodhi-ruci presented the newly translated scriptures. The emperor bestowed a vegetarian feast at Linguang Hall and observed the discussions of the monks. The emperor ordered the painter Zhang Xun to paint the eminent monks who translated the scriptures and the scholars on the walls of the hall, and personally wrote eulogies. Emperor Ruizong (Emperor Ruizong Li Dan, the eighth son of Emperor Gaozong) In the first year of Jingyun, the persimmon tree in the Xingsheng Palace, the old residence of Emperor Gaozu, had been withered and decayed for many years, but it flourished again at this time. Therefore, a general amnesty was granted to the world, titles and ranks were bestowed on all officials, and 30,000 monks and Taoists were universally ordained. The emperor had just received the abdication and invited Dharma Master Fazang (Fazang, meaning 'Dharma Store') to transmit the Bodhisattva precepts to him. In the second year, the emperor ordered Bodhi-ruci, along with Fazang, Chenwai, and others, to translate the Maharatnakuta Sutra at the Ganlu Pavilion in the North Garden. The Chancellor

相張說。右丞盧藏用。博士賀知章。中書侍郎陸象先。尚書郭元振。侍中魏知古。潤文監護○敕貴妃公主家。始建功德院○法雲公萬回坐亡。贈司徒虢國公。敕葬西京香積寺。回當則天朝延入禁中賜錦衣。令宮人給侍。莊惠太子生。則天抱示之。回曰。此西域樹精養之宜兄弟。安樂公主怙韋后將謀逆。回遇之途。望塵唾之曰。腥氣不可近。后安樂果被誅。玄宗在藩謁之。回撫其背曰。五十年太平天子。睿宗為相王每出。回告市人曰。天子來矣。

先天元年。西天沙門婆羅請然燈供佛。帝御延熹門臨觀。燈輪高二十丈。點金銀燈五百盞。望之若華樹○菩提流志等進新譯寶積經百二十卷。御製聖教序以冠經首○十一月。賢首法師法藏亡。贈鴻臚卿葬神和原。

二年。敕採訪使王志愔。應諸郡無敕寺院並令毀拆。初沙門慧云望隋河北有異氣。乃入汴州。至司馬園池見水中有上天宮闕。欲謀建寺。乃化緣鑄丈六彌勒像。貿鄭景宅為院。掘地獲碑云。北齊天保六年。立建國寺。因名曰建國。志愔至云禮像泣告。像忽放光。志愔以事聞。帝亦預有瑞夢與所奏冥符。以自相王龍飛。因賜名大相國寺○八月能禪師于新州國恩寺坐亡。反葬于韶州曹溪。而建塔焉。世稱六祖。

玄宗(隆基睿宗三子)

開元元年

【現代漢語翻譯】 現代漢語譯本： 宰相張說，右丞盧藏用（官名），博士賀知章，中書侍郎陸象先（官名），尚書郭元振（官名），侍中魏知古（官名），潤文監護（官名）。敕令在貴妃和公主家開始建造功德院。 法雲公萬回圓寂，追贈司徒虢國公（爵位），敕令安葬在西京香積寺。萬回在則天皇帝朝廷時被召入宮中，賜予錦衣，命令宮人服侍。莊惠太子出生時，則天皇帝抱著給他看，萬回說：『此子適宜用西域的樹木精華來養育，宜有兄弟。』安樂公主依仗韋后將要謀反，萬回在路上遇到她，對著她揚起的塵土吐唾沫說：『腥臭之氣不可靠近。』後來安樂公主果然被誅殺。玄宗在還是藩王的時候拜見他，萬回撫摸他的背說：『五十年太平天子。』睿宗作為相王每次外出，萬回告訴市人說：『天子來了。』 先天元年，西天沙門婆羅請求燃燈供佛，皇帝在延熹門親自觀看。燈輪高二十丈，點綴著金銀燈五百盞，望去像一棵華麗的樹木。菩提流志（人名）等進獻新翻譯的《寶積經》一百二十卷，皇帝御製《聖教序》放在經書的首卷。十一月，賢首法師法藏圓寂，追贈鴻臚卿（官名），安葬在神和原。 先天二年，敕令採訪使王志愔，所有各郡沒有敕令的寺院全部拆毀。當初沙門慧云望向隋朝的河北，發現有奇異的氣象，於是前往汴州，到司馬的園池，看見水中有上天的宮闕，想要謀劃建造寺廟。於是化緣鑄造丈六高的彌勒像，購買鄭景的住宅作為寺院。挖掘地面獲得石碑，上面寫著：『北齊天保六年，立建國寺。』因此命名為建國寺。王志愔到后，慧云對著佛像禮拜哭泣，佛像忽然放出光芒。王志愔將此事上報，皇帝也預先做了吉祥的夢，與所奏的事情暗合。因為是自相王龍飛之地，因此賜名大相國寺。八月，能禪師在新州國恩寺圓寂，遷葬于韶州曹溪，並建造佛塔。世人稱他為六祖。 玄宗（隆基，睿宗第三子） 開元元年

【English Translation】 English version: Chancellor Zhang Shuo, Right Assistant Minister Lu Zangyong (official title), Academician He Zhizhang, Vice Minister of the Chancellery Lu Xiangxian (official title), Minister Guo Yuanzhen (official title), Attendant Wei Zhigu (official title), Literary Supervisor (official title). An edict was issued to begin constructing merit halls in the residences of the imperial concubines and princesses. The Venerable Wanhui of Fayun Temple passed away and was posthumously granted the title Duke of Guo of the Minister of Ceremonies (title of nobility). An imperial edict ordered his burial at Xiangji Temple in Western Capital. During the reign of Empress Wu Zetian, Wanhui was summoned to the palace and bestowed with brocade robes, and palace women were ordered to attend to him. When Crown Prince Zhuanghui was born, Empress Wu Zetian held him up for Wanhui to see. Wanhui said, 'This child should be nourished with the essence of trees from the Western Regions; it is appropriate for him to have brothers.' Princess Anle, relying on Empress Wei's intention to rebel, was encountered by Wanhui on the road. Wanhui spat at the dust she raised, saying, 'The stench is unbearable.' Later, Princess Anle was indeed executed. When Xuanzong was still a prince, he visited him, and Wanhui stroked his back, saying, 'Fifty years of a peaceful emperor.' Whenever Ruizong, as Prince Xiang, went out, Wanhui would tell the people in the market, 'The emperor is coming.' In the first year of the Xiantian era, the Shramana Bharo from the Western Regions requested to light lamps to make offerings to the Buddha. The emperor personally observed this at Yanxi Gate. The lamp wheel was twenty zhang high, adorned with five hundred gold and silver lamps, resembling a magnificent tree. Bodhiruci (person's name) and others presented the newly translated 'Ratnakuta Sutra' in one hundred and twenty volumes. The emperor composed the 'Preface to the Sacred Teachings' to place at the beginning of the sutra. In November, the Venerable Fazang, the Master of the Huayan School, passed away and was posthumously granted the title Minister of the Court of State Ceremonies (official title), and buried in Shenhe Plain. In the second year of the Xiantian era, an edict was issued to the investigating commissioner Wang Zhiyin to demolish all temples in the various prefectures that were not authorized by imperial decree. Initially, the Shramana Huiyun looked towards the north of the Sui River and saw extraordinary omens. He then went to Bianzhou and, at the Sima's garden pond, saw celestial palaces in the water, intending to plan the construction of a temple. He then solicited donations to cast a sixteen-foot-tall statue of Maitreya and purchased Zheng Jing's residence as a temple. Digging in the ground, he found a stone tablet that read, 'In the sixth year of the Tianbao era of the Northern Qi dynasty, Jianguo Temple was established.' Therefore, it was named Jianguo Temple. When Wang Zhiyin arrived, Huiyun bowed and wept before the statue, and the statue suddenly emitted light. Wang Zhiyin reported this matter, and the emperor also had auspicious dreams beforehand that mysteriously corresponded with what was reported. Because it was the place where the Prince Xiang rose to power, it was named Daxiangguo Temple. In August, Chan Master Neng passed away at Guoen Temple in Xinzhou and was reburied at Caoxi in Shaozhou, where a pagoda was built. The world calls him the Sixth Patriarch. Emperor Xuanzong (Longji, third son of Emperor Ruizong) The first year of the Kaiyuan era

。敕以寢殿材建安國寺彌勒佛殿。

二年正月。自中宗以來貴戚奏度人為僧。富戶強丁多削髮以避徭役。紫微令姚崇上書請禁度僧。言佛不在外悟之由心。行事利益使蒼生安穩。是謂佛理。上從之。命有司沙汰僧尼偽濫者。萬二千人。並令還俗。敕百官毋得創寺。民間毋得鑄佛寫經。須者就寺贖取○二月敕僧道致敬父母。四月罷致敬。

述曰。自晉成帝至隋煬。凡四詔沙門致敬王者。遠法師謂。袈裟非朝宗之服。瞻法師謂。僧無敬俗之典。遂寢其事。自唐太宗明皇。凡二詔僧道致敬父母。既時停罷。然不聞當時以何為議。豈不曰若。稽之佛典。出家之士尊居三寶為世福田尚使父母反拜。豈當違佛制而狥一時之立法。停罷之議不出此義。自明皇至我朝。無復為此非議者矣。

三年。詔一行禪師入見。帝咨以安國撫民之道。及出世法要。稱為天師(天子之師)帝問。國祚何如。對曰。鑾輿有萬里行社稷終吉。以金合進曰至萬里即開視乃當歸少許耳。祿山之亂帝幸成都。至萬里橋悟當歸之讖。洗然忘憂。終吉者至昭宗而絕。以曾封吉王也。

四年。西天無畏三藏來。先是睿宗聞師名。遣將軍史獻出玉門迎候。至是帝夢異僧來謁。命圖其容於壁。及師入見與壁像不異。帝說飾內道場居之。尊為教主。

【現代漢語翻譯】 現代漢語譯本：皇帝下令用寢殿的木材建造安國寺的彌勒佛殿。

二年正月，自從中宗以來，很多貴族親戚上奏請求允許人們出家為僧。富戶和身強力壯的男子大多剃髮以逃避徭役。紫微令姚崇上書請求禁止隨意度人出家為僧，說佛不在於外表，而在於內心的領悟。行為處事有益於百姓，使百姓安穩，這就是佛理。皇帝聽從了他的建議，命令有關部門篩選僧尼中冒充濫竽充數的人，共計一萬二千人，並命令他們還俗。皇帝還下令百官不得新建寺廟，民間不得鑄造佛像、抄寫經書。需要的人可以到寺廟贖買。

二月，皇帝下令僧人和道士要尊敬父母。四月，停止了這個命令。

史述：從晉成帝到隋煬帝，共有四次下詔讓沙門（shāmén，佛教出家人的通稱）尊敬君王。遠法師（Yuǎn Fǎshī）認為，袈裟（jiāshā，佛教僧侶所穿的法衣）不是朝拜君王的服裝。瞻法師（Zhān Fǎshī）認為，僧人沒有尊敬世俗之人的禮儀。於是停止了這件事。從唐太宗到明皇（唐玄宗），共有兩次下詔讓僧人和道士尊敬父母。後來都停止了。但是沒有聽說當時有什麼議論。難道不是因為如果考察佛經，出家之人尊崇三寶（sānbǎo，佛、法、僧）為世間的福田，甚至應該讓父母反過來禮拜。怎麼能違背佛的制度而順從一時的立法呢？停止這個命令的議論不出于這個道理。從明皇到我朝，沒有人再提出這種非議了。

三年，皇帝下詔讓一行禪師（Yīxíng Chánshī）入宮覲見。皇帝向他諮詢安國撫民的道理，以及出世的佛法要義，稱他為天師（tiānzī zhī shī，天子之師）。皇帝問，國家命運如何？一行禪師回答說，皇帝的車駕會有萬里之行，國家最終會吉祥。他進獻一個金盒子說，到達萬里之處就可以打開觀看，裡面只有少許當歸。安祿山（Ānlùshān）叛亂時，皇帝逃到成都，到達萬里橋（Wànlǐ Qiáo）才明白當歸的預言。洗去憂愁，最終吉祥是指唐昭宗（Táng Zhāozōng）時期滅亡，因為唐昭宗曾經被封為吉王（Jí Wáng）。

四年，西天無畏三藏（Xītiān Wúwèi Sānzàng）來到。此前，睿宗（Ruìzōng）聽說過他的名聲，派遣將軍史獻（Shǐ Xiàn）出玉門關（Yùmén Guān）迎接他。到這時，皇帝夢見一位奇異的僧人來拜見，命令畫工將他的容貌畫在墻壁上。等到無畏三藏入宮覲見時，與墻上的畫像一模一樣。皇帝非常高興，裝飾內道場讓他居住，尊他為教主。

【English Translation】 English version: The emperor ordered that the timbers from the imperial sleeping quarters be used to construct the Maitreya Buddha Hall at Anguo Temple (Ānguó Sì).

In the first month of the second year, since the time of Emperor Zhongzong (Zhōngzōng), many noble relatives had petitioned to allow people to become monks. Wealthy households and strong, able-bodied men often shaved their heads to avoid corvée labor. Yao Chong (Yáo Chóng), the director of the Chancellery, submitted a memorial requesting a ban on the indiscriminate ordination of monks, saying that the Buddha is not found externally but through inner enlightenment. Actions that benefit the people and bring them stability are the principles of Buddhism. The emperor heeded his advice and ordered the relevant authorities to screen out those among the monks and nuns who were fake or incompetent, totaling twelve thousand people, and ordered them to return to lay life. The emperor also ordered that officials should not build new temples, and the common people should not cast Buddha images or transcribe scriptures. Those who needed them could redeem them from the temples.

In the second month, the emperor ordered monks and Daoists to pay respect to their parents. In the fourth month, this order was rescinded.

Historical Account: From Emperor Cheng of the Jin Dynasty (Jìn Chéngdì) to Emperor Yang of the Sui Dynasty (Suí Yángdì), there were four imperial edicts ordering śramaṇas (shāmén, Buddhist renunciates) to pay respect to the ruler. Dharma Master Yuan (Yuǎn Fǎshī) argued that the kāṣāya (jiāshā, the robe worn by Buddhist monks) was not attire for court audiences. Dharma Master Zhan (Zhān Fǎshī) argued that monks had no custom of respecting secular people. Thus, the matter was dropped. From Emperor Taizong of the Tang Dynasty (Táng Tàizōng) to Emperor Minghuang (Táng Xuánzōng), there were two imperial edicts ordering monks and Daoists to pay respect to their parents. These were later rescinded. However, there is no record of any debate at the time. Is it not because, upon examining the Buddhist scriptures, those who have left home revere the Three Jewels (sānbǎo, Buddha, Dharma, Sangha) as fields of merit for the world, and even their parents should bow to them in return? How could one violate the Buddha's precepts to comply with a temporary law? The argument for rescinding the order was based on this principle. From Emperor Minghuang to our dynasty, no one has raised such objections again.

In the third year, the emperor summoned Chan Master Yixing (Yīxíng Chánshī) to court. The emperor consulted him on the principles of pacifying the country and governing the people, as well as the essential teachings of transcendent Buddhism, and called him 'National Teacher' (tiānzī zhī shī, Teacher of the Son of Heaven). The emperor asked about the fate of the dynasty. Yixing replied, 'The imperial carriage will travel ten thousand li (lǐ, a unit of distance), and the state will ultimately be auspicious.' He presented a golden box, saying, 'When you reach ten thousand li, you may open it and see that there is only a small amount of Chinese angelica (dāngguī).' During the An Lushan Rebellion (Ānlùshān), when the emperor fled to Chengdu, upon reaching Wanli Bridge (Wànlǐ Qiáo), he understood the prophecy of the Chinese angelica. The worries were washed away. 'Ultimately auspicious' refers to the demise of the Tang Dynasty during the reign of Emperor Zhaozong (Táng Zhāozōng), because he had once been enfeoffed as the Prince of Ji (Jí Wáng).

In the fourth year, the Tripiṭaka Master Wúwèi (Wúwèi Sānzàng) from the Western Regions arrived. Previously, Emperor Ruizong (Ruìzōng) had heard of his reputation and sent General Shi Xian (Shǐ Xiàn) to greet him at the Jade Gate Pass (Yùmén Guān). At this time, the emperor dreamed of an extraordinary monk coming to pay homage and ordered an artist to paint his likeness on the wall. When Wúwèi entered the palace to pay homage, he looked exactly like the painting on the wall. The emperor was delighted and decorated the inner sanctuary for him to reside in, honoring him as the leader of the teachings.

師譯出毗盧遮那等經。密教一宗于茲為盛○日本國遣沙門元昉入中國求法。

七年西天三藏金剛智。循南海至廣州。來京師召見。敕居慈恩寺。智傳龍樹瑜伽密教。所至必結壇灌頂度人。禱雨禳災尤彰感驗○長安罔極寺沙門慧日遊西天還。進佛真容梵夾。召見內殿說法開悟帝心。賜號慈愍三藏。法師所經七十國。往返二十年○三月長者李通玄。以華嚴大經諸家疏義繁衍。乃持新譯經往太原高山奴宅造論。經三年。日食十棗柏葉餅一枚。世號棗柏大士。將赍經往韓莊。忽見一虎當道。長者以經置其背。引登方山土龕處其中室無燈燭口出白光炳照製作。有兩女子日供食一盤及紙墨。坐亡之日。白光自頂上徹太微。所造論四十卷(藏中有長者事蹟一卷)。

八年。北天竺不空三藏。循南海至京師。于慈恩寺傳瑜伽大法于金剛智○五月京師人多疫病。醫王韋老師施藥以救。無不瘥。師每存心發願。人睹之者病為。上聞之召愈見禮。為藥王菩薩。老師者。疏勒國人。西域常衣毳袍腰懸數百胡盧。頂紗巾持黎杖。一黑犬同行。自云已五百年。堯舜殷湯周秦漢唐。凡七度化身來救貧病。其犬一日化為黑龍。揹負老師沖天而去。

九年。詔一行禪師造大衍曆。刑和璞謂尹愔曰。漢洛下閎云。后八百年當差一日(音叉

【現代漢語翻譯】 現代漢語譯本：師（指某位法師，具體名字根據上下文確定）翻譯出了《毗盧遮那經》等經典。密教一派因此興盛。日本國派遣沙門（佛教出家人）元昉前往中國求法。

開元七年，西天（指印度）三藏（精通佛經者）金剛智，沿著南海到達廣州，來到京師（首都）受到召見，奉敕居住在慈恩寺。金剛智傳授龍樹（Nāgārjuna）的瑜伽密教。他所到的地方必定結壇（mandala）灌頂（abhiṣeka）度人。祈雨禳災尤其彰顯靈驗。長安罔極寺的沙門慧日遊歷西天后返回，進獻佛的真容（畫像）和梵文經卷。皇帝召見他在內殿說法，開啟並領悟了帝心，賜號慈愍三藏。法師經過七十個國家，往返二十年。三月，長者（富有的居士）李通玄，因為《華嚴大經》各家的疏義繁衍複雜，於是拿著新翻譯的經書前往太原高山奴的住宅造論。經過三年，每天食用十個棗和一片柏葉餅。世人稱他為棗柏大士。他將帶著經書前往韓莊，忽然看見一隻老虎擋在路上。長者把經書放在老虎的背上，引導它登上方山土龕，安置在其中的室內，室內沒有燈燭，（長者）口中發出白光，明亮地照耀著製作（經論）。有兩位女子每天供給他一盤食物以及紙墨。坐化（去世）的那天，白光從他的頭頂直射到太微（星名）。所造的論著有四十卷（藏經中有長者的事蹟一卷）。

開元八年，北天竺（北印度）不空三藏，沿著南海到達京師，在慈恩寺向金剛智傳授瑜伽大法。五月，京師很多人患疫病。醫王韋老師施藥救治，沒有不痊癒的。老師常常存心發願，人們看到他的人病就好了。皇上聽說后召見並以禮相待，稱他為藥王菩薩。老師是疏勒國（今新疆喀什一帶）人，在西域常常穿著毛皮袍子，腰間懸掛著幾百個葫蘆，頭頂戴著紗巾，手持黎杖，一條黑狗與他同行。他自稱已經五百年了，經歷堯舜殷湯周秦漢唐，總共七次化身來救濟貧病。他的狗有一天化為黑龍，揹負著老師沖天而去。

開元九年，皇帝詔令一行禪師製造《大衍曆》。刑和璞對尹愔說，漢代的洛下閎說，后八百年應當差一日（音叉）。

【English Translation】 English version: The Master (referring to a certain Dharma master, the specific name to be determined based on context) translated scriptures such as the Vairocana Sutra. The Esoteric school of Buddhism flourished as a result. The Japanese kingdom dispatched the śrāmaṇa (Buddhist monk) Yuanfang to China to seek the Dharma.

In the seventh year of the Kaiyuan era, the Tripitaka Master (one who is well-versed in Buddhist scriptures) Vajrabodhi from Western India traveled along the South Sea to Guangzhou, and upon arriving in the capital (the capital city), he was summoned to an audience and ordered to reside in Ci'en Monastery. Vajrabodhi transmitted the Yoga Esoteric teachings of Nāgārjuna. Wherever he went, he would establish a mandala and perform abhiṣeka (initiation) to liberate people. His prayers for rain and averting disasters were particularly known for their efficacy. The śrāmaṇa Huiri of Wangji Monastery in Chang'an returned after traveling to Western India, presenting a true likeness (portrait) of the Buddha and Sanskrit scriptures. The emperor summoned him to preach in the inner palace, enlightening the imperial mind, and bestowed upon him the title of Compassionate Tripitaka. The Dharma Master traveled through seventy countries, a journey of twenty years. In the third month, the elder (wealthy layperson) Li Tongxuan, finding the commentaries on the Avatamsaka Sutra by various schools to be complex and voluminous, took the newly translated scripture to the residence of Gao Shannu in Taiyuan to compose a treatise. Over three years, he consumed ten dates and one cypress leaf cake each day. People called him the Date-Cypress Great Being. As he was about to take the scripture to Hanzhuang, he suddenly saw a tiger blocking the road. The elder placed the scripture on the tiger's back, guided it to ascend the earthen shrine on Fang Mountain, and placed it in the room within. The room had no lamps or candles, but white light emanated from his mouth, brightly illuminating the creation (of the treatise). Two women provided him with a plate of food and paper and ink each day. On the day of his seated passing (death), white light shot from the top of his head straight to Taiwei (a star name). He created forty volumes of treatises (the collection contains one volume about the elder's deeds).

In the eighth year of the Kaiyuan era, the Tripitaka Master Amoghavajra from Northern India traveled along the South Sea to the capital, where he transmitted the great Yoga Dharma to Vajrabodhi at Ci'en Monastery. In the fifth month, many people in the capital suffered from an epidemic. The Medicine King, Teacher Wei, administered medicine to save them, and all were cured. The teacher often sincerely made vows, and people who saw him were healed of their illnesses. The emperor heard of this, summoned him, and treated him with respect, calling him the Medicine King Bodhisattva. The teacher was a native of Shule (around present-day Kashgar, Xinjiang). In the Western Regions, he often wore a fur robe, with hundreds of gourds hanging from his waist, a gauze scarf on his head, and a staff in his hand, accompanied by a black dog. He claimed to have existed for five hundred years, having incarnated seven times during the reigns of Yao, Shun, Yin Tang, Zhou, Qin, Han, and Tang to relieve the poor and sick. One day, his dog transformed into a black dragon, carrying the teacher on its back and soaring into the sky.

In the ninth year of the Kaiyuan era, the emperor ordered the Chan Master Yixing to create the Dayan Calendar. Xing Hepu said to Yin Yin, 'Luo Xiahong of the Han dynasty said that after eight hundred years, there should be a difference of one day (pronounced cha).'

錯也)必有聖人出而正之。今一行造歷正其差謬。洛下之言信矣。后六年亡。謚大慧禪師○于闐沙門智嚴來譯經四部○姚崇薨。遺令云。佛以清凈慈悲為本。而愚者寫經造像冀以求福。汝曹勿效無知子追薦冥福。

述曰。佛道何在。必于伽藍經像沙門奉法之徒。以寓見之。而後可以行清凈慈悲之化。崇不知此道。而且獨任虛理以飾陋見。故其當軸也。則禁度僧創寺鑄佛寫經。其屬纊也。則遺令戒兒曹勿舉佛事。使得君如魏太武以逞其堅僻之志。則亦當時一崔浩。不令之終也。

十四年。日本國沙門榮睿普照至揚州。奉國主命以僧伽梨十領施中國高行律師。鑑真受其衣。感外國有佛種。遂與睿等附[舟*自]而東。既至。王迎勞之。館于毗盧遮那殿。請其授歸戒。夫人群臣以次稟授。日本律教始行於此。

十五年。敕天下村坊佛堂小者。並拆除之。功德移入近寺堂大者。皆令封閉。公私望風。凡大屋大像亦被殘毀。敕下豫州。新息令李虛方醉而州符至。大怒約胥正敢毀拆者斬。虛行事多違戾。非有意全佛屋也。后病死。既斂聞棺中指戛聲。母促開之乃生。時暑月身頗瘡爛月餘方愈。自言。初為兩吏拘至王庭。見前新息吏。亡經年矣。謂虛曰。長官殺害為心。今當受報。虛聞大懼請救。吏曰。去歲拆佛

【現代漢語翻譯】 現代漢語譯本：錯誤的事情）必定會有聖人出現來糾正它。現在一行（指唐代天文學家張遂，法號一行）製造曆法，正是爲了糾正其中的差錯謬誤。看來在洛陽流傳的說法是可信的。一行在之後六年去世，謚號大慧禪師。于闐（古代西域國名）的沙門（出家修道的人）智嚴前來翻譯了四部佛經。姚崇去世，遺囑說：『佛以清凈慈悲為根本，而愚蠢的人抄寫佛經、建造佛像，希望以此求得福報。你們不要傚法那些無知的人，為我追薦冥福。』 評論說：佛道在哪裡呢？一定是在寺廟（伽藍）、佛經佛像、以及奉行佛法的僧侶那裡，才能體現出來。然後才可以推行清凈慈悲的教化。姚崇不懂這個道理，而且只憑空談虛理來掩飾自己淺薄的見解。所以當他掌權的時候，就禁止僧人出家、建立寺廟、鑄造佛像、抄寫佛經。臨終的時候，又遺囑告誡子孫不要舉辦佛事。如果讓這樣的君主像北魏太武帝那樣，來逞其固執偏激的意志，那他也就是當時的另一個崔浩（北魏大臣，曾主張滅佛）。這真是令人惋惜啊。 （唐玄宗）十四年，日本國的沙門（出家修道的人）榮睿（Eiryo）和普照（Fushō）到達揚州。他們奉日本國主的命令，用十件僧伽梨（僧侶的袈裟）佈施給中國德行高尚的律師（精通佛教戒律的僧人）。鑑真（Ganjin）接受了他們的袈裟，並感嘆外國也有佛法的種子，於是和榮睿等人一起乘船東渡。到達日本后，國王迎接並慰勞他們，將他們安置在毗盧遮那殿（Vairocana Hall）。請求鑑真為他們授歸戒（皈依佛教的戒律）。夫人和群臣依次接受授戒。日本的律教（佛教戒律）開始在這裡盛行。 （唐玄宗）十五年，下令拆除天下村坊中較小的佛堂，將功德移入附近的寺廟中較大的佛堂。所有佛堂都被封閉。官府和百姓都順應風向，凡是高大的房屋和巨大的佛像也被摧殘毀壞。命令下達到豫州（古代州名），新息縣令李虛（Li Xu）正在醉酒，州府的命令到達。李虛大怒，約束手下的人說，膽敢毀壞拆除佛堂的人就斬首。李虛平時做事多有違背常理的地方，並不是有意要保全佛堂。後來他生病死了。入殮后，人們聽到棺材裡有手指敲擊的聲音。他的母親催促打開棺材，發現他竟然復活了。當時是炎熱的夏天，他的身上有很多瘡爛，一個多月才痊癒。他自己說，起初被兩個官吏拘捕到閻王殿。見到了之前的新息縣吏，已經死去一年了。那個縣吏對李虛說：『你這個長官殺害之心太重，現在應當受報。』李虛聽了非常害怕，請求救助。縣吏說：『去年拆毀佛

【English Translation】 English version: (Mistakes) must be corrected by sages. Now, Yi Xing (referring to Zhang Sui, a Tang Dynasty astronomer with the Buddhist name Yi Xing) created the calendar to correct its errors. The saying circulating in Luoyang seems credible. Yi Xing passed away six years later, posthumously named Great Wisdom Chan Master. The Shramana (ascetic) Zhiyan from Khotan (an ancient kingdom in the Western Regions) came to translate four parts of scriptures. Yao Chong passed away, leaving a will saying: 'The Buddha takes purity and compassion as its foundation, but foolish people copy scriptures and build statues hoping to seek blessings. You should not imitate those ignorant people and hold memorial services for me to seek blessings in the afterlife.' Commentary: Where is the Buddha's path? It must be found in monasteries (Sangharama), scriptures and statues, and the monks who uphold the Dharma. Only then can the teachings of purity and compassion be practiced. Yao Chong did not understand this principle and relied solely on empty theories to conceal his shallow views. Therefore, when he was in power, he prohibited monks from ordaining, building temples, casting Buddha statues, and copying scriptures. When he was dying, he left a will warning his children not to hold Buddhist ceremonies. If such a ruler were like Emperor Taiwu of Northern Wei, indulging his stubborn and biased will, then he would be another Cui Hao (a minister of Northern Wei who advocated the destruction of Buddhism). It is truly regrettable that he did not have a good end. In the fourteenth year (of Emperor Xuanzong of Tang), the Shramanas (ascetics) Eiryo and Fushō from Japan arrived in Yangzhou. They were ordered by the Japanese ruler to donate ten Sanghati (monk's robes) to virtuous Vinaya Masters (monks proficient in Buddhist precepts) in China. Ganjin (Jianzhen) accepted their robes and was moved that there were seeds of Buddhism in foreign lands. So, he and Eiryo and others sailed east by boat. Upon arrival, the king welcomed and comforted them, housing them in the Vairocana Hall. He requested Ganjin to administer the precepts of refuge (the precepts of taking refuge in Buddhism). The queen and ministers received the precepts in turn. The Vinaya school (Buddhist precepts) of Japan began to flourish here. In the fifteenth year (of Emperor Xuanzong of Tang), an edict was issued to demolish the smaller Buddhist halls in villages and towns throughout the country, transferring the merit to the larger halls in nearby temples. All the halls were ordered to be sealed. Officials and commoners followed the trend, and all tall buildings and large statues were also destroyed. The edict was issued to Yuzhou (an ancient province), and Li Xu, the magistrate of Xinxi County, was drunk when the provincial order arrived. Li Xu was furious and ordered his subordinates, saying that anyone who dared to destroy the Buddhist halls would be beheaded. Li Xu usually acted against reason and did not intentionally protect the Buddhist halls. Later, he died of illness. After the coffin was sealed, people heard the sound of fingers tapping inside the coffin. His mother urged them to open the coffin, and he was resurrected. It was the hot summer months, and he had many sores on his body, which took more than a month to heal. He himself said that he was initially arrested by two officials and taken to the court of Yama (the king of the underworld). He saw the former magistrate of Xinxi County, who had been dead for a year. That magistrate said to Li Xu: 'You, this superior officer, have a heart full of killing, and now you should receive retribution.' Li Xu was very frightened and begged for help. The magistrate said: 'Last year, you demolished the Buddha'

堂。長官界內獨全。此功德彌天。不合此間追攝。王若問但以此對。頃之見王。有人持一通案。吏讀曰。李虛專學割羊腳。合杖一百仍割身肉。虛曰。去歲敕毀佛堂。虛界內獨存之。愿此功德以折前罪。王驚曰。審有此不。吏白有福簿在天堂。王令檢之。吏讀曰。去年毀拆佛堂。新息一縣獨存。合折一生無數罪惡延年三十。言畢罪簿火出焚之略盡。乃敕兩吏送還。后三十無疾而終(太平廣記)○菩提流志亡。年百五十六歲。謚一切遍知三藏。贈鴻臚卿○房管為盧氏宰。道士邢和璞與之出遊。過夏口入廢寺坐古松下。使人掘地得甕中所藏婁師德與永禪師書畫。謂管曰。頗憶此耶。管恍然悟前身為永師也○遂州任善病亡。同數俗人一僧俱至閻王所。僧曰。常誦金剛經。王即合掌。忽有五色云迎僧昇天。冥官謂善曰。汝亦曾誦二十一遍。即令放還。又漣水趙璧入京舉選。路逢亡妻。言今在冥司受罪不可言。我衣裝在阿家處。可取賣造金剛經一部。璧如其言。始及半卷因過墓所。見老人稱是地主。曰汝妻昨日已得生天(金剛感驗錄)。

十七年。敕天下僧尼三歲一造籍(供帳始此)。

述曰。出家學道要在從師受戒。為之制初未嘗掛名于官籍。自漢明至唐初莫不皆然。至則天延載始令二眾隸祠部。而明皇正觀始令

【現代漢語翻譯】 現代漢語譯本 堂。長官管轄區域內唯獨保全佛堂。此功德彌天。不應在此陰間追究懲罰。閻王如果問起，就以此話回答。不久之後，李虛見到閻王。有人拿著一本案卷。小吏念道：『李虛專好宰割羊腳，應杖打一百，並割下身上的肉。』李虛說：『去年朝廷下令拆毀佛堂，我管轄的區域內唯獨我保全了佛堂。愿以此功德抵消之前的罪過。』閻王驚訝地說：『確實有此事嗎？』小吏稟告說：『有福德簿在天堂。』閻王命令查閱。小吏念道：『去年拆毀佛堂，新息縣唯獨李虛保全佛堂，應抵消一生無數罪惡，並延年三十。』說完，罪惡簿突然起火焚燒殆盡。於是閻王命令兩個小吏送李虛還陽。後來李虛活到九十歲無疾而終。（出自《太平廣記》） 菩提流志（Bodhiruci，譯經師）去世，享年一百五十六歲，謚號一切遍知三藏（Sarvajna Tripitaka），追贈鴻臚卿。 房管（Fang Guan，人名）擔任盧氏縣宰。道士邢和璞（Xing Hepu，人名）與他一同出遊，路過夏口，進入一座廢棄的寺廟，坐在古松下。邢和璞讓人挖掘地面，得到甕中所藏的婁師德（Lou Shide，人名）與永禪師（Yong Chanshi，人名）的書畫。邢和璞對房管說：『還記得這些嗎？』房管恍然大悟，意識到自己的前世就是永禪師。 遂州（Suizhou，地名）的任善（Ren Shan，人名）病逝。同時有幾個俗人和一個僧人一同來到閻王殿。僧人說：『我經常誦讀《金剛經》（Vajra Sutra）。』閻王立刻合掌。忽然有五色祥雲迎接僧人昇天。冥官對任善說：『你也曾誦讀過二十一遍《金剛經》。』於是命令放他回陽。又有漣水（Lianshui，地名）的趙璧（Zhao Bi，人名）前往京城參加科舉考試。路上遇到已故的妻子。妻子說她現在在陰間受罪，苦不堪言。『我的衣物在婆婆那裡，可以拿去賣掉，用來製造一部《金剛經》。』趙璧按照她的話去做。剛抄寫到一半，路過墳墓時，見到一位老人自稱是地主，說：『你的妻子昨天已經得以往生天界。』（出自《金剛感驗錄》）。 唐玄宗開元十七年，下令天下僧尼每三年造一次戶籍（僧尼戶籍制度從此開始）。 評論：出家學道，關鍵在於跟隨師父受戒。最初的制度從未將僧人掛名于官府戶籍。從漢明帝到唐朝初期，都是如此。直到武則天延載年間，才開始命令僧尼隸屬於祠部。而唐玄宗開元年間，才開始命令...

【English Translation】 English version A hall. Li Xu alone preserved it within his jurisdiction. This merit reached the heavens. It is not fitting to pursue and punish him here. If the King asks, answer him with this. Soon after, Li Xu saw the King. Someone held a record. An officer read: 'Li Xu specializes in cutting sheep's feet, deserving one hundred strokes and the cutting of flesh from his body.' Li Xu said, 'Last year, an edict ordered the destruction of Buddhist halls. I alone preserved it within my jurisdiction. I wish to use this merit to offset my previous sins.' The King was surprised and said, 'Is this truly so?' An officer reported, 'There is a merit record in heaven.' The King ordered it to be checked. The officer read: 'Last year, Buddhist halls were destroyed. Xinxi County alone preserved one. It should offset countless sins of a lifetime and extend life by thirty years.' After speaking, the sin record burst into flames and was almost completely burned. Then the King ordered two officers to send him back. Later, he died without illness at the age of ninety. (From 'Taiping Guangji') Bodhiruci (translator of sutras) passed away at the age of one hundred and fifty-six, posthumously honored as Sarvajna Tripitaka, and posthumously granted the title of Minister of the Court of State Ceremonies. Fang Guan (a person's name) served as the magistrate of Lushi County. The Daoist Xing Hepu (a person's name) traveled with him. Passing through Xia Kou, they entered an abandoned temple and sat under an ancient pine tree. Xing Hepu had someone dig in the ground and found scrolls of calligraphy and paintings by Lou Shide (a person's name) and Yong Chanshi (a person's name) hidden in a jar. Xing Hepu said to Fang Guan, 'Do you remember these?' Fang Guan suddenly realized that his previous life was Yong Chanshi. Ren Shan (a person's name) of Suizhou (a place name) died of illness. Several laypeople and a monk arrived at the court of King Yama at the same time. The monk said, 'I often recite the Vajra Sutra.' The King immediately put his palms together. Suddenly, five-colored clouds welcomed the monk to ascend to heaven. The underworld official said to Ren Shan, 'You also recited the Vajra Sutra twenty-one times.' Then he ordered him to be released. Also, Zhao Bi (a person's name) of Lianshui (a place name) went to the capital to take the imperial examination. On the way, he met his deceased wife. His wife said that she was now suffering in the underworld beyond description. 'My clothes are at my mother-in-law's place. You can take them and sell them to make a copy of the Vajra Sutra.' Zhao Bi did as she said. Just as he was halfway through copying, he passed by the tomb and saw an old man claiming to be the local spirit, who said, 'Your wife has already been reborn in heaven yesterday.' (From 'Jin Gang Gan Yan Lu'). In the seventeenth year of the Kaiyuan era of Emperor Xuanzong of Tang, an edict was issued ordering all monks and nuns in the country to create a register every three years (the system of registering monks and nuns began from this point). Commentary: To leave home and study the Way, the key is to follow a teacher and receive precepts. The initial system never registered monks in the official records. From Emperor Ming of the Han Dynasty to the early Tang Dynasty, this was the case. It was not until the Yanzai era of Empress Wu Zetian that monks and nuns were ordered to be under the jurisdiction of the Court of Sacrifices. And it was not until the Kaiyuan era of Emperor Xuanzong of Tang that...

三歲造籍。肅宗至德復令鬻牒。謂之香水錢。逮我本朝南渡則又創免丁之賦。謂之清間錢。嘻律言非我所制。余方為清凈者不得不行。豈如來以佛眼觀末世為吾徒者。當勉順國法乎。嘻。

十八年。左溪朗禪師為荊溪湛然禪師說止觀法門○詔天下寺觀。建天長節祝壽道場○西京崇福寺沙門智升。進所撰開元釋教錄二十卷。以五千四十八卷為定數。敕附入大藏○武功縣丞蘇圭。常誦金剛經。閤家五十口皆蔬食。妻崔氏以瘦悴竊食肉。變為骨鯁。氣絕斂十日。復甦言。見閻王責曰。汝夫是肉身菩薩。何為盜食肉。賴有誦經之功。延壽二十年。可歸以語諸人。時帝聞之。亦發心持經。從化者甚眾○沙門海通於嘉州大江之濱鑿石為彌勒佛像。高三百六十尺。覆以九層之閣。扁其寺曰陵雲。

二十年。金剛智三藏亡。謚灌頂國師。弟子不空三藏奉遺教。復回天竺至師子國。遇龍樹受十八會灌頂之法及經論五百餘部○初是西晉時有僧義興。于鄮縣東南三十里山谷間立佛祠于巖上。至是高僧法睿案故跡造精舍于山之東麓。秘書萬齊融建多寶塔于西南隅。師居其處日誦法華。感太白化天童送供。夜繞塔行道。人見師身與塔齊。因號太白禪師。名其山曰天童(世傳啟禪師開山者誤)○敕末尼本是邪見。妄托佛教。既是西湖師

【現代漢語翻譯】 現代漢語譯本： 三歲時就開始登記戶籍。肅宗至德年間又開始賣度牒，稱之為『香水錢』。到了我朝南渡之後，又創立了免除丁稅的賦稅，稱之為『清間錢』。唉，法律說不是我制定的，我作為清凈之人不得不遵守。難道如來以佛眼觀察末世，認為我們這些佛門弟子，應當勉力順應國家法律嗎？唉。

十八年，左溪朗禪師為荊溪湛然禪師講解止觀法門。朝廷下詔天下寺觀，建立天長節祝壽道場。西京崇福寺沙門智升，進獻所撰寫的《開元釋教錄》二十卷，以五千四十八卷作為定數，敕令附入大藏經。武功縣丞蘇圭，經常誦讀《金剛經》，全家五十口都吃素。他的妻子崔氏因為身體消瘦，偷偷吃肉，結果肉變成了骨鯁，氣絕身亡，停屍十日。後來又復活，說見到閻王責備她說：『你丈夫是肉身菩薩（指修行有成就的人），你為什麼要偷吃肉？』幸虧有誦經的功德，得以延長壽命二十年，可以回去告訴大家。當時皇帝聽說了這件事，也發心持誦經文，跟隨他修行的人很多。沙門海通在嘉州大江邊開鑿石頭，雕刻彌勒佛像（未來佛），高三百六十尺，外面覆蓋九層樓閣，題寫寺廟名為陵雲。

二十年，金剛智三藏（印度來華的密宗大師）圓寂，謚號灌頂國師。弟子不空三藏（唐代密宗翻譯家）奉行他的遺教，再次回到天竺，到達師子國（今斯里蘭卡），遇到龍樹（大乘佛教的重要思想家）接受十八會灌頂之法以及經論五百餘部。當初西晉時有僧人義興，在鄮縣東南三十里的山谷間，在巖石上建立佛祠。到這時高僧法睿考察舊跡，在山的東麓建造精舍。秘書萬齊融在西南角建造多寶塔。法師居住在那裡，每天誦讀《法華經》，感應到太白星化為天童送來供養。夜晚繞塔行走，人們看見法師的身高與塔一樣高，因此號稱太白禪師，命名那座山為天童山（世間傳說啟禪師開山是錯誤的）。朝廷下令摩尼教（一種混合宗教）本來就是邪見，妄托佛教。已經是西湖的僧人。

【English Translation】 English version: At the age of three, registration in the household register began. During the Zhide era of Emperor Suzong, the sale of ordination certificates was resumed, known as 'Fragrant Water Money'. After our dynasty moved south, a tax exemption for labor service was created, known as 'Qingjian Money'. Alas, the law says it was not made by me, and I, as a pure person, have to abide by it. Does the Tathagata (Buddha) observe the end of the world with his Buddha-eye and think that we, his disciples, should strive to comply with the laws of the country? Alas.

In the eighteenth year, Zen Master Zuoxi Lang explained the Samatha-vipassana (止觀) meditation method to Zen Master Jingxi Zhanran. The imperial court issued an edict to temples and monasteries throughout the country to establish longevity celebration ceremonies for the Tianchang Festival. The Shamen (monk) Zhisheng of Chongfu Temple in Xijing presented the twenty volumes of the 'Kaiyuan Shijiao Lu' (開元釋教錄) he had compiled, with 5,048 volumes as the fixed number, and ordered them to be included in the Tripitaka (大藏經). Su Gui, the county magistrate of Wugong County, often recited the 'Diamond Sutra' (金剛經), and all fifty members of his family were vegetarians. His wife, Cui, secretly ate meat because she was thin, and the meat turned into a bone stuck in her throat, and she died. After being laid out for ten days, she revived and said that she saw Yama (閻王), who rebuked her, saying, 'Your husband is a living Bodhisattva (肉身菩薩, referring to someone who has achieved spiritual accomplishment). Why did you steal meat?' Fortunately, she had the merit of reciting the sutra, and her life was extended by twenty years, and she could go back and tell everyone. At that time, the emperor heard about this and also made a vow to uphold the sutra, and many people followed him in practice. The Shamen Haitong carved a Maitreya Buddha (彌勒佛像, the future Buddha) statue out of stone on the banks of the Jia River, 360 feet high, covered with a nine-story pavilion, and named the temple Lingyun.

In the twentieth year, Vajrabodhi Tripitaka (金剛智三藏, a Tantric master from India who came to China) passed away and was posthumously named Guanding Guoshi (灌頂國師). His disciple Amoghavajra Tripitaka (不空三藏, a Tang Dynasty Tantric translator) followed his teachings and returned to India again, arriving at the Lion Country (師子國, present-day Sri Lanka), where he met Nagarjuna (龍樹, an important thinker of Mahayana Buddhism) and received the eighteen assemblies of the Abhisheka (灌頂) method and more than 500 scriptures and treatises. Initially, during the Western Jin Dynasty, there was a monk named Yixing who built a Buddhist shrine on a rock in a mountain valley thirty miles southeast of Mao County. At this time, the eminent monk Farui investigated the old site and built a monastery on the eastern foot of the mountain. The secretary Wan Qirong built a pagoda in the southwest corner. The master lived there, reciting the 'Lotus Sutra' (法華經) every day, and felt the Taibai star (太白) transform into a celestial child to deliver offerings. At night, he walked around the pagoda, and people saw that the master's height was the same as the pagoda, so he was called Zen Master Taibai, and the mountain was named Tiantong Mountain (天童山) (the world's legend that Zen Master Qi opened the mountain is wrong). The imperial court ordered that Manichaeism (摩尼教, a syncretic religion) was originally a heresy, falsely claiming Buddhism. Already a monk of West Lake.

法。其徒自行。不須科罰。

述曰。佛言。九十六種外道。佛道為正。是知余皆邪法無足議者。末尼既是邪見。朝廷便須禁止。今乃縱其自行不加科罰。曾不思此立有染其習者。邪以傳邪適足為佛法之混濫。嘻不知當時君臣。何其不能區別耶。

二十一年。南山道宣律師出刪定四分戒本。出家之士得以誦習。

二十三年。無畏三藏示寂。塔于龍門之西山。

二十四年。敕頒御注金剛般若經于天下○中書奏令天下僧尼隸鴻臚寺○吳道玄字道子。妙窮丹青。大略宗張僧繇。上召入供奉。于景公寺畫地獄變。都人咸觀皆懼罪修善。兩市屠沽不售(今世有石本道子觀音)。

二十五年。敕僧尼仍隸祠部。道士隸宗正寺。以李宗屬皇籍也。

二十六年。敕天下諸郡立龍興開元二寺○沙門法秀夢異僧勸置袈裟五百領施迴向寺及覺異之。遂丐人造及其數。忽一日遇僧曰。吾導汝入迴向寺。隨之入終南山。見崖半朱門高聳。榜曰迴向。趨入見上方老宿。諸僧相勞問。秀出袈裟遍寺施之。老宿引入空房謂曰。此唐天子舊室。命侍者取玉蕭至。曰向居此好聲樂。謫為人間主。久當復歸。囑秀曰。汝持玉蕭袈裟歸獻唐天子。秀還詣闕表上之。帝取簫調弄宛如宿御(高僧傳)。

二十七年。敕天下

【現代漢語翻譯】 現代漢語譯本 法。他們的信徒自行其是，不需要懲罰。

述曰：佛說，九十六種外道中，佛道才是正道。由此可知其餘都是邪法，不值得討論。末尼教既然是邪見，朝廷就應該禁止。現在卻放縱他們自行其是，不加以懲罰，難道沒有想到這會使人沾染他們的習氣嗎？以邪傳邪，只會混淆佛法。唉，真不知道當時的君臣，為什麼不能分辨清楚呢？

二十一年，南山道宣律師編訂《四分戒本》，出家之人得以誦讀學習。

二十三年，無畏三藏圓寂，塔建在龍門西山。

二十四年，皇帝下令頒佈御注《金剛般若經》于天下。中書省上奏，命令天下僧尼隸屬於鴻臚寺。吳道玄（字道子）的繪畫技藝精妙，大致上宗法張僧繇（Zhang Sengyou）。皇帝召他入宮供奉，在景公寺繪製地獄變相圖，都城的人都來觀看，都害怕犯罪而修行善事，兩市的屠宰業和酒業都賣不出東西（現在世上還有石刻本的道子觀音）。

二十五年，皇帝下令僧尼仍然隸屬於祠部，道士隸屬於宗正寺，因為李氏宗族屬於皇族。

二十六年，皇帝下令天下各郡建立龍興寺和開元寺。沙門（Śrāmaṇa）法秀夢見奇異的僧人勸他購置五百件袈裟（Kasaya）施捨迴向寺，並覺察到這件事的奇異之處。於是向人乞討來製造袈裟，湊夠了數量。忽然有一天遇到一個僧人說：『我引導你進入迴向寺。』法秀跟隨他進入終南山，看見山崖半中硃紅色的大門高聳，上面寫著『迴向』。走進去看見上方有老宿，眾僧互相問候。法秀拿出袈裟在寺中遍施。老宿引入一間空房，說：『這是唐天子以前的房間。』命侍者取來玉蕭，說：『（天子）以前住在這裡喜歡聲樂，被貶謫到人間做君主，很久以後應當復歸。』囑咐法秀說：『你拿著玉蕭和袈裟回去獻給唐天子。』法秀回來後到朝廷上表獻上玉蕭和袈裟。皇帝拿起玉蕭調弄，宛如以前使用過一樣（出自《高僧傳》）。

二十七年，皇帝下令天下

【English Translation】 English version Law. Their followers act on their own, without the need for punishment.

Commentary: The Buddha said that among the ninety-six kinds of non-Buddhist paths, the Buddha's path is the correct one. From this, it is known that the rest are all heretical teachings, not worth discussing. Since Manichaeism is a heretical view, the court should prohibit it. Now, they are allowed to act on their own without punishment. Has it not been considered that this will cause people to be infected with their habits? Spreading heresy with heresy will only confuse the Buddha's teachings. Alas, I don't know why the rulers and ministers of the time could not distinguish clearly.

In the 21st year, Vinaya Master Daoxuan (道宣) of Nanshan (南山) compiled the 'Sifen Jieben' (四分戒本, 'Four-Part Vinaya'), which monks were able to recite and study.

In the 23rd year, Tripitaka Master W畏 (Wúwèi, meaning Fearless) passed away. His pagoda was built on the western mountain of Longmen (龍門).

In the 24th year, the emperor ordered the distribution of the imperially annotated 'Diamond Sutra' (金剛般若經, Jīngāng Bōrě Jīng) throughout the country. The Ministry of Central Affairs memorialized, ordering all monks and nuns in the country to be under the jurisdiction of the Court of State Ceremonial (鴻臚寺, Hónglú Sì). Wu Daozi (吳道子), styled Daoxuan (道玄), was exquisite in his painting skills, generally following the style of Zhang Sengyou (張僧繇). The emperor summoned him to serve in the palace, and he painted scenes of hell at Jinggong Temple (景公寺). The people of the capital all came to see it, and they were all afraid of committing sins and cultivated good deeds. The butchery and wine businesses in the two markets could not sell their goods (today there is a stone carving of Daozi's Guanyin).

In the 25th year, the emperor ordered that monks and nuns still be under the jurisdiction of the Ministry of Sacrifices (祠部, Cíbù), and Daoists be under the jurisdiction of the Court of the Imperial Clan (宗正寺, Zōngzhèng Sì), because the Li (李) clan belonged to the imperial family.

In the 26th year, the emperor ordered the establishment of Longxing Temple (龍興寺) and Kaiyuan Temple (開元寺) in all prefectures throughout the country. The Śrāmaṇa (沙門, Shāmén) Faxiu (法秀) dreamed of a strange monk who advised him to acquire five hundred Kasayas (袈裟, Jiāshā) to donate to Huixiang Temple (迴向寺), and he perceived the strangeness of this matter. So he begged people to make the Kasayas, and he collected the required number. Suddenly one day he met a monk who said, 'I will guide you into Huixiang Temple.' Faxiu followed him into Zhongnan Mountain (終南山), and saw a vermilion gate towering halfway up the cliff, with the inscription 'Huixiang'. He went in and saw an old monk above, and the monks greeted each other. Faxiu took out the Kasayas and distributed them throughout the temple. The old monk led him into an empty room and said, 'This is the former room of the Tang Emperor.' He ordered an attendant to bring a jade flute, saying, '(The Emperor) used to live here and loved music, and was demoted to be a ruler in the human world, and will return after a long time.' He instructed Faxiu, 'You take the jade flute and Kasayas back to present to the Tang Emperor.' Faxiu returned to the court and presented the jade flute and Kasayas. The emperor picked up the flute and played it as if he had used it before (from 'Biographies of Eminent Monks').

In the 27th year, the emperor ordered all under heaven

僧道。遇國忌就龍興寺行道散齋。千秋節祝壽就開元寺。

二十八年。吉州清源行思禪師坐亡。師得法於六祖。僖宗朝追諡弘濟禪師歸真之塔二十九年。河南採訪使齊浣言。至道可尊。當從宗仰。未免鞭撻。有辱形儀。其僧道有過者。慾望一準僧道格律處分(音分處置得所)所由州縣不得擅行決罪。奏可○不空三藏自師子國復來廣州。採訪使劉巨濟。請建灌頂壇法。感文殊現身度人至千萬數。

天寶元年。西域康居(音渠)大石五國。入寇安西(唐朝置安東安西安南安北四府)帝召不空三藏入內。持誦仁王護國密語。上親秉香罏。方二七遍。上見神人可五百餘立於殿廷。師曰。此北天毗沙門王第二子獨健。副陛下禱往救安西。請設食發遣。四月安西奏云。二月十一日。城東北黑雲中見金甲人身丈餘。空中鼓角聲振天地。寇人帳幙間有金鼠嚙斷弓弦。五國即時奔潰。須臾見城樓上天王見形。上令驗之。即誦咒日也(今城樓軍營立天王者因此)。

二年。敕羅浮山佛經所載。是華首菩薩住處。可特立延祥寺華首臺明月戒壇○初沙門楚金。于京師千福寺誦法華經。至寶塔品。身心泊然寶塔忽現。乃禪坐六年誓建斯塔。下基之日眾聞天樂異香。帝于禁夢虛空有楚金二字。以問群臣。咸以師對。乃親書多寶塔

【現代漢語翻譯】 現代漢語譯本：僧人和道士在遇到國家忌日時，就在龍興寺舉行佛事，散發齋飯。在皇帝的生日（千秋節）祝壽時，就在開元寺舉行儀式。 二十八年，吉州清源行思禪師圓寂。行思禪師的佛法得自六祖慧能。僖宗皇帝時期追諡行思禪師為弘濟禪師，並修建歸真之塔。二十九年，河南採訪使齊浣上奏說，至道應該受到尊重和宗仰，不應該受到鞭打，以免有辱僧道的形體儀表。對於有過錯的僧道，希望一律按照僧道格律進行處分（處置得當），由所在州縣執行，不得擅自判罪。皇帝批準了他的奏請。不空三藏從師子國再次來到廣州，採訪使劉巨濟請求建立灌頂壇進行佛事。感應到文殊菩薩顯現真身，度化了成千上萬的人。 天寶元年，西域的康居（古代中亞國家）、大石（中亞古國）等五個國家入侵安西（唐朝設定的安東、安西、安南、安北四府之一）。皇帝召見不空三藏入宮，持誦《仁王護國經》的密語。皇帝親自手持香爐。唸誦了十四遍后，皇帝看見大約五百多位神人站立在殿廷上。不空三藏說：『這是北方多聞天王毗沙門王的第二個兒子獨健，前來幫助陛下禱告，前往救援安西。請設定齋飯遣送他。』四月，安西上奏說：『二月十一日，在城東北的黑雲中看見身穿金甲的神人，身高一丈多。空中鼓角的聲音震動天地。敵人的帳篷間有金色的老鼠咬斷了弓弦。五個國家立刻潰敗逃散。不久，看見城樓上天王顯現真身。』皇帝命令驗證此事，正是誦咒的那一天（現在城樓和軍營里供奉天王像就是因為這件事）。 二年，皇帝下令說，羅浮山佛經所記載的是華首菩薩居住的地方，可以特別建立延祥寺華首臺明月戒壇。當初，沙門楚金在京師千福寺誦讀《法華經》，讀到《寶塔品》時，身心平靜，寶塔忽然顯現。於是禪坐六年，發誓要建造這座寶塔。打地基的那天，眾人聽見天樂和奇異的香味。皇帝在夢中看見虛空中有楚金二字，詢問群臣，群臣都說是楚金法師，於是皇帝親自書寫多寶塔的匾額。

【English Translation】 English version: Monks and Taoists, when encountering national memorial days, would conduct religious services and distribute vegetarian meals at Longxing Temple. On the emperor's birthday (Qianqiu Festival), they would hold celebrations at Kaiyuan Temple. In the twenty-eighth year, Chan Master Xing Si of Qingyuan in Jizhou passed away. The master's Dharma was obtained from the Sixth Patriarch Huineng. During the reign of Emperor Xizong, Chan Master Xing Si was posthumously honored as Chan Master Hongji, and the Guizhen Pagoda was built. In the twenty-ninth year, Qi Huan, the Henan investigating commissioner, submitted a memorial saying that the supreme Dao should be respected and revered, and should not be subjected to whipping, so as not to humiliate the appearance of monks and Taoists. For monks and Taoists who have committed offenses, it is hoped that they will be punished in accordance with the monastic rules and regulations (appropriate handling), and the respective prefectures and counties should execute the punishments and not arbitrarily pronounce sentences. The emperor approved his memorial. The Tripitaka Master Bukong returned to Guangzhou from the Lion Country (Sri Lanka) again. The investigating commissioner Liu Juji requested the establishment of an Abhisheka (灌頂) altar for religious services. It was felt that Manjushri Bodhisattva manifested his true form, saving tens of thousands of people. In the first year of Tianbao, the five countries of Kangju (ancient Central Asian state), Dashi (ancient Central Asian country), etc., in the Western Regions invaded Anxi (one of the four protectorates established by the Tang Dynasty: An Dong, An Xi, An Nan, and An Bei). The emperor summoned the Tripitaka Master Bukong into the palace to recite the secret mantras of the 'Benevolent King Protecting the Country Sutra'. The emperor personally held the incense burner. After reciting it fourteen times, the emperor saw about five hundred divine beings standing in the palace hall. Bukong said, 'This is Dujian, the second son of the Northern Heavenly King Vaishravana (毗沙門王), who has come to help Your Majesty pray and go to rescue Anxi. Please set up a vegetarian meal to send him off.' In April, Anxi reported, 'On the eleventh day of the second month, a golden-armored divine being, more than ten feet tall, was seen in the black clouds northeast of the city. The sound of drums and horns in the air shook the heavens and the earth. Golden mice gnawed through the bowstrings in the enemy's tents. The five countries immediately collapsed and fled. Soon, the Heavenly King was seen manifesting his true form on the city tower.' The emperor ordered verification of this matter, and it was the day of reciting the mantra (the reason why Heavenly King statues are now enshrined in city towers and military camps is because of this incident). In the second year, the emperor ordered that Mount Luofu, as recorded in the Buddhist scriptures, is where the Huashou Bodhisattva (華首菩薩) resides, and the Yanxiang Temple Huashou Platform Bright Moon Ordination Altar could be specially established. Initially, the Shramana (沙門) Chujin recited the 'Lotus Sutra' at Qianfu Temple in the capital. When he reached the 'Treasure Tower Chapter', his body and mind were calm, and the Treasure Tower suddenly appeared. Therefore, he meditated for six years and vowed to build this pagoda. On the day of laying the foundation, the crowd heard heavenly music and a strange fragrance. The emperor saw the two characters 'Chu Jin' in the void in a dream, and asked his ministers, who all said it was Dharma Master Chujin, so the emperor personally wrote the plaque for the Duobao Pagoda (多寶塔).

額。賜縑緡以助役。

三載。千福寺建多寶塔成。感五色云籠塔上。萬衆瞻禮。楚金復集大德于塔下行法華三昧。感獲舍利三千七十粒○敕諸郡開元寺鑄皇帝等身金銅佛像○召司空山本凈禪師。至闕。問禪宗要旨。敕住白蓮寺○南嶽懷讓禪師示寂。謚大慧禪師最勝輪之塔。師得法於六祖。

四載。敕波斯經教出自大秦。其兩京波斯寺宜改大秦○召中嶽道士吳筠入見。問以道要。對曰。深於道者無如老子五千文。復問神仙治煉之法對曰。此野人事。積歲月以求之。非人主所宜留意。時內侍高力士素事佛。毀於上前。遂辭還茅山。筠以見斥。造論以毀釋氏。浙西觀察使陳少游。請法師神邕決之。邕約面論邪正。旗鼓才臨筠竟敗北。邕遂著翻邪論以攻餘黨。少游聞于朝。命邕為僧統(邕嗣左溪)。

五載。師子國遣使來朝獻貝葉大般若經瓔珞白㲲。五敕不空三藏居鴻臚寺。入內為帝行灌頂法。時久不雨。師立壇作法。大雨遍洽。復禁止大風。風即隨止。六載。敕天下僧尼屬兩街功德使。始令祠部給牒用綾素。敕天下寺院。擇真行童子。每郡度三人。

十四載。上以北方稟氣剛毅列剎多習騎射。詔沙門辯才。為臨壇教授用加訓導。

肅宗(亨玄宗第三子)

至德元載。正月范陽節度使安

【現代漢語翻譯】 現代漢語譯本：賞賜絹帛和錢幣，用來幫助服役。

三年後，千福寺建造的多寶塔建成。人們感到五彩祥雲籠罩在塔上，成千上萬的人瞻仰禮拜。楚金又召集大德在塔下舉行法華三昧法會，感應到獲得了三千零七十粒舍利。皇帝下令各郡的開元寺鑄造皇帝等身的金銅佛像。召見司空山（地名）本凈禪師，到皇宮，詢問禪宗的要旨，下令他住在白蓮寺。南嶽懷讓禪師圓寂，謚號為大慧禪師最勝輪之塔。懷讓禪師的佛法得自六祖（慧能）。

四年後，皇帝下令波斯（古國名）的經教出自大秦（古羅馬），兩京（長安和洛陽）的波斯寺廟應該改為大秦寺廟。召見中嶽（山名）道士吳筠入宮覲見，詢問修道的要旨。吳筠回答說：『深於道的人沒有比老子的五千文更好的了。』皇帝又問神仙修煉之法，吳筠回答說：『這是山野之人的事，需要積累歲月來追求，不是人主應該留意的。』當時內侍高力士一向信奉佛教，在皇帝面前詆譭吳筠，吳筠於是辭官返回茅山。吳筠因為被皇帝疏遠，就寫文章來詆譭佛教。浙西觀察使陳少游，請法師神邕（人名）來判決佛道誰正誰邪。神邕約定當面辯論邪正，旗鼓剛剛擺開，吳筠就徹底失敗了。神邕於是寫了《翻邪論》來攻擊吳筠的餘黨。陳少游將此事上報朝廷，朝廷任命神邕為僧統（神邕是左溪的繼承人）。

五年後，師子國（今斯里蘭卡）派遣使者來朝拜，進獻貝葉大般若經、瓔珞和白色細毛織物。五次下令不空三藏（僧人）住在鴻臚寺，進入皇宮為皇帝舉行灌頂法事。當時很久沒有下雨，不空三藏設立壇場作法，大雨普遍降下。他又禁止大風，風立刻停止。六年，皇帝下令天下的僧尼隸屬於兩街功德使管理。開始命令祠部發放度牒，使用綾絹。皇帝下令天下寺院，選擇真正有德行的童子，每個郡度化三人。

十四年後，皇帝認為北方人稟性剛毅，很多寺廟都練習騎射，下詔沙門辯才（僧人），作為臨壇教授，用以加強訓導。

肅宗（李亨，玄宗第三子）

至德元年，正月，范陽節度使安祿山（人名）

【English Translation】 English version: He bestowed silk and money to aid in labor.

In the third year, the construction of the Many Treasures Pagoda at Qianfu Temple was completed. People felt auspicious five-colored clouds enveloping the pagoda, and tens of thousands of people gazed and paid homage. Chu Jin also gathered eminent monks under the pagoda to perform the Lotus Samadhi ritual, and it was felt that three thousand and seventy relics were obtained. An imperial edict ordered the Kaiyuan Temples in various prefectures to cast golden bronze statues of the emperor in his likeness. The Chan master Benjing of Sikong Mountain (place name) was summoned to the palace and asked about the essentials of the Chan school. An edict ordered him to reside at the White Lotus Temple. Chan Master Huairang of Nanyue passed away and was posthumously named the Great Wisdom Chan Master's Most Victorious Wheel Pagoda. Chan Master Huairang's Dharma was obtained from the Sixth Patriarch (Huineng).

In the fourth year, an imperial edict stated that the scriptures and teachings of Persia (ancient country) originated from Daqin (ancient Rome), and the Persian temples in the two capitals (Chang'an and Luoyang) should be renamed Daqin Temples. The Daoist Wu Yun of Zhongyue (mountain name) was summoned to the palace to be interviewed and asked about the essentials of cultivating the Dao. Wu Yun replied, 'No one is more profound in the Dao than Laozi's five thousand words.' The emperor then asked about the methods of cultivating immortality, and Wu Yun replied, 'These are matters for people in the wilderness, requiring the accumulation of years to pursue, and are not something a ruler should pay attention to.' At that time, the eunuch Gao Lishi, who had always believed in Buddhism, slandered Wu Yun before the emperor, so Wu Yun resigned and returned to Maoshan. Because Wu Yun was alienated by the emperor, he wrote articles to defame Buddhism. Chen Shaoyou, the observer of Zhejiang West, invited the Dharma master Shen Yong (person's name) to judge who was right and who was wrong between Buddhism and Daoism. Shen Yong agreed to debate the correctness and falsehoods face to face. As soon as the banners and drums were set up, Wu Yun was completely defeated. Shen Yong then wrote 'The Reversal of Heresy' to attack Wu Yun's remaining followers. Chen Shaoyou reported this matter to the court, and the court appointed Shen Yong as the Sangha Chief (Shen Yong was the successor of Zuoxi).

In the fifth year, the country of Simhala (now Sri Lanka) sent envoys to pay tribute, presenting the palm-leaf Great Perfection of Wisdom Sutra, necklaces, and white woolen fabrics. Five times, the monk Amoghavajra (person's name) was ordered to reside in the Honglu Temple and entered the palace to perform the initiation ceremony for the emperor. At that time, it had not rained for a long time, and Amoghavajra set up an altar and performed rituals, and heavy rain fell everywhere. He also forbade the strong wind, and the wind stopped immediately. In the sixth year, the emperor ordered that the monks and nuns of the world be under the management of the Merit Envoys of the Two Streets. It was ordered that the Ministry of Rites should issue ordination certificates using silk fabrics. The emperor ordered the temples of the world to select truly virtuous children, and three people should be ordained in each prefecture.

In the fourteenth year, the emperor believed that the people of the north were inherently strong and that many temples practiced riding and archery, so he issued an edict to the monk Biancai (person's name) to serve as a professor at the altar to strengthen training.

Emperor Suzong (Li Heng, the third son of Emperor Xuanzong)

In the first year of Zhide, in the first month, An Lushan (person's name), the military governor of Fanyang

祿山反。五月玄宗太子百官。髮長安將幸蜀至馬嵬百姓數千人請太子留東破賊室。金城沙門道平。力勸議兵靈武。以圖收復。遂以平為金吾大將軍。至臨皋屢與賊戰大破之。事定行封平固辭。乃敕住崇福興慶二寺。賜紫衣金帛。七月太子即位於靈武。尊玄宗為太上皇○帝在靈武。以軍須不足。宰相裴冕請鬻僧道度牒。謂之香水錢(賣牒始)○時寇難方盛。或勸帝宜憑佛祐。詔沙門百人。入行宮朝夕諷唄。帝一夕夢沙門身金色誦寶勝如來。以問左右。或對曰。賀蘭白草谷有新羅僧無漏常誦此名。召見行在。既而不空至。遂並留之託以祈福○杜鴻漸奏。辯才住龍興寺。詔加朔方管內教授○上皇駐蹕成都。內侍高力士奏。城南市有僧英干。于廣衢施粥以救貧餒。愿國運再清克復疆土。欲于府東立寺為國崇福。上皇說御書大聖慈寺額。賜田一千畝。敕新羅全禪師為立規制。凡九十六院。八千五百區。全禪師后往池州九華山坐逝。全身不壞骨如金鎖。壽九十九○十二月。上皇自成都還京師○詔沙門元皎。于鳳翔開元寺建藥師道場。忽會中生李樹四十九莖。皎等表賀。敕答曰。瑞李滋繁國興之兆。生處伽藍之內。亦知覺樹之榮感此殊祥。與師同慶○詔迎鳳翔法門寺佛骨入禁中立道場。命沙門朝夕贊禮。敕五嶽各建寺。妙選高行為之

主。白衣誦經百紙。賜明經出身為僧。時僧標中首選。或納錢百緡者。許請牒剃度○羅浮山沙門慧常。因採茶入山洞。見金字榜羅漢聖寺。居中三日而出。乃在茅山人間五年矣。

乾元元年(複稱年)敕不空三藏入內。為帝灌頂授戒法。感大樂說菩薩放光證戒。

二年三月。詔天下州軍。臨江帶郭上下五里置放生池。凡八十一所。升州刺使顏真卿撰碑云。動者植者水居陸居。舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津○詔南陽慧忠禪師入見。敕居千福寺。號稱國師。上問。師在曹溪得何法。師曰。陛下見空中一片云么。上曰見。師云。釘釘著懸掛著(五祖戒師代云。好事不如無)上問。如何是十身調御。師起立云。還會么。上云。不會。師顧左右云。與老僧過凈瓶來。上元元年。敕中使往韶州曹溪迎六祖衣缽。入內供養○吳興沙門抱玉入京受戒。帝夢吳僧誦法華經口出五色光。翌旦師入關。關吏問何來。答曰。善誦法華遠來受戒。關令以聞。帝召見果夢中所見者。賜坐誦經。至隨喜品。口角放光五色。帝大說。令別筑香壇特為受戒。賜名大光。封天下上座○敕僧尼朝會。毋得稱臣。

洪覺范曰。嵩明教每嘆沙門高尚。見天子無臣禮。自唐令瑫首壞其端(此事未見所出)歷

【現代漢語翻譯】 現代漢語譯本：有人向白衣僧人施捨誦經用的紙百張，朝廷因此賜予他明經出身，讓他做了僧人。當時僧人選拔，他名列前茅。有人想交納百萬錢，希望能得到官府的文書允許剃度出家。 羅浮山的沙門慧常，因為採茶進入山洞，看見金字榜書『羅漢聖寺』。在洞中住了三天後出來，原來已經在茅山人世間過了五年了。 乾元元年（又恢復稱年號），皇帝敕令不空三藏入宮，為皇帝灌頂，傳授戒法。感應到大樂說菩薩放光，證明皇帝受戒。 乾元二年三月，皇帝下詔天下各州軍，在臨江靠城郭的上下五里處設定放生池，總共八十一所。升州刺史顏真卿撰寫碑文說：『動的、植物、水裡的、陸地的生物，把天下都作為池塘，使全國都蒙受福澤。憑藉陀羅尼加持的力量，竭盡煩惱之海，成為超脫生死的渡口。』皇帝下詔讓南陽慧忠禪師入宮覲見，敕令他住在千福寺，號稱國師。皇帝問：『禪師在曹溪得到了什麼法？』慧忠禪師說：『陛下看見空中一片云嗎？』皇帝說：『看見了。』慧忠禪師說：『釘也釘不住，懸也懸不住。』（五祖戒禪師代替回答說：『好事不如無。』）皇帝問：『什麼是十身調御？』慧忠禪師站起來說：『會了嗎？』皇帝說：『不會。』慧忠禪師看看左右的人說：『給老僧拿凈瓶來。』上元元年，皇帝敕令中使前往韶州曹溪迎請六祖的衣缽，入宮供養。 吳興的沙門抱玉入京受戒。皇帝夢見吳地的僧人誦讀《法華經》，口中發出五色光。第二天，抱玉法師入關，關吏問他從哪裡來。抱玉法師回答說：『善於誦讀《法華經》，從遠方來受戒。』關令把這件事報告給皇帝，皇帝召見他，果然是夢中所見的人。皇帝賜座讓他誦經，誦到《隨喜品》時，口角放出五色光。皇帝非常高興，命令另外建造香壇，特別為他授戒，賜名大光，封為天下上座。 皇帝敕令僧尼朝會時，不得自稱臣子。 洪覺范說：嵩山明教禪師常常讚歎沙門的高尚，認為他們覲見天子時沒有臣子的禮節。自從唐朝的令瑫首先破壞了這個規矩（這件事沒有看到出處），歷代都是如此。

【English Translation】 English version: A layperson donated a hundred sheets of paper for sutra recitation to a monk in white robes. Consequently, the court granted him the status of 'Ming Jing' (one who understands the classics) and allowed him to become a monk. During the monk selection process, he was ranked at the top. Some people wanted to pay a million coins in the hope of obtaining official documents allowing them to be ordained. The Shramana Huichang of Mount Luofu, while picking tea, entered a mountain cave and saw a golden inscription that read 'Arhat Sacred Temple'. He stayed in the cave for three days before emerging, only to find that five years had passed in the human world of Mount Mao. In the first year of Qian Yuan (the reign title was restored), the emperor ordered the Tripitaka Master Bukong to enter the palace to perform the Abhisheka (consecration) ceremony and transmit the precepts to the emperor. It was perceived that the Mahasukhāvativyuha Bodhisattva emitted light, attesting to the emperor's reception of the precepts. In the third month of the second year of Qian Yuan, the emperor issued an edict to all states and armies throughout the country to establish release ponds five li above and below the walled cities along the river, totaling eighty-one ponds. Yan Zhenqing, the governor of Shengzhou, wrote an inscription saying: 'Moving beings, plants, those living in water, and those living on land, the whole world is taken as a pond, so that the entire realm may receive blessings. Relying on the power of Dharani's blessing, exhaust the sea of afflictions and become a ferry for transcending birth and death.' The emperor issued an edict summoning Chan Master Huizhong of Nanyang to the palace for an audience, ordering him to reside in Qianfu Temple, and honoring him as the National Teacher. The emperor asked: 'What Dharma did the Master attain in Caoxi?' Chan Master Huizhong said: 'Does Your Majesty see a cloud in the sky?' The emperor said: 'I see it.' Chan Master Huizhong said: 'It cannot be nailed down, nor can it be hung up.' (Chan Master Wuzu Jie replied on his behalf: 'A good deed is better left undone.') The emperor asked: 'What is the Taming of the Ten Bodies?' Chan Master Huizhong stood up and said: 'Do you understand?' The emperor said: 'I do not understand.' Chan Master Huizhong looked at the people around him and said: 'Bring the pure vase to this old monk.' In the first year of Shangyuan, the emperor ordered the eunuch to go to Caoxi in Shaozhou to welcome the Sixth Patriarch's robe and bowl, and to enshrine them in the palace. The Shramana Baoyu of Wuxing entered the capital to receive the precepts. The emperor dreamed of a monk from Wu reciting the Lotus Sutra, with five-colored light emanating from his mouth. The next day, Dharma Master Baoyu entered the pass, and the gatekeeper asked him where he came from. Dharma Master Baoyu replied: 'I am good at reciting the Lotus Sutra and have come from afar to receive the precepts.' The gatekeeper reported this matter to the emperor, who summoned him and found that he was indeed the person he had seen in his dream. The emperor granted him a seat and asked him to recite the sutra. When he recited the 'Chapter on Rejoicing', five-colored light emanated from the corners of his mouth. The emperor was very pleased and ordered the construction of a separate incense altar, especially for him to receive the precepts, bestowing upon him the name Daguan and appointing him as the senior monk of the realm. The emperor ordered that monks and nuns should not refer to themselves as subjects when attending court assemblies. Hong Juefan said: Chan Master Mingjiao of Mount Song often praised the nobility of the Shramanas, believing that they did not observe the etiquette of subjects when meeting the Son of Heaven. Since Ling Tao of the Tang Dynasty first broke this rule (the source of this matter has not been seen), it has been the case throughout the dynasties.

世因之。於是不疑彼山林逸士天子猶不得臣之。況沙門之道尊居三寶為世歸依者乎。故正宗記之表。首尾言臣某。以存故事。其間自敘則止稱名。當時公卿莫不重其高識。

述曰。易曰。不事王侯高尚其事。記曰。儒有上不臣天子。下不事諸侯。後漢王儒仲被徴見光武。稱名不臣。有司問其故。對曰。天子有所不臣。夫儒生隱士。尚知以道自高。況世外學佛名居福田。豈當臣事世主自取污辱。若肅宗者。可謂知尊釋氏。深識大體者矣。

召沙門子鄰入禁中講經。賜紫服充供奉。初師遊學歸寧。以母亡三載。詣泰山祠誦蓮經。誓見天齊王。王見形曰。師生時母多食雞卵。取白傳頭瘡。坐是之由在獄受苦。鄰悲號求免。王曰。往鄮山禮阿育王塔。或可原也。鄰即到山寺哀訴。禮至四萬拜。聞空中聲。仰視見亡母。乘雲氣謝之曰。承汝之力已得生忉利天。今寺后峰翠微庵。即師棲止處○尚書左丞王維與弟縉。皆篤志奉佛。素衣蔬食。別墅在輞川。嘗吟遊其間。母喪。表請以輞川第為佛寺。

寶應元年。河南尼真如。屬祿山之亂避地楚州。月夜二皂衣引東行昇天。至大城見天帝(當是帝釋天主)諸天王(當是三十二天王。及四門天王)相謂曰。下方喪亂殺戮過多。請以第二藏寶鎮其國。乃具以寶名及鎮法授

【現代漢語翻譯】 現代漢語譯本：因此世俗之人更加疑惑。既然那些隱居山林的隱士，連天子都不能讓他們臣服，更何況沙門（出家修道的人）所修之道如此尊貴，以三寶（佛、法、僧）為尊，是世人歸依的對象呢？所以《正宗記》的表文，從頭到尾都說『臣某』，是爲了儲存舊例。其中在自我敘述的部分，就只稱自己的名字。當時朝中的公卿大臣，沒有不看重他的高尚見識的。

述曰：《易經》說：『不侍奉王侯，高尚自己的行為。』《禮記》說：『儒者有上不臣服天子，下不侍奉諸侯的。』後漢的王儒仲被徵召去見光武帝，自稱其名而不稱臣。有關部門問他原因，他回答說：『天子也有我不臣服的地方。』那些儒生隱士，尚且知道用道義來抬高自己，更何況出世學佛，名列福田（指僧人），怎麼能臣服於世俗的君主，自己取辱呢？像肅宗皇帝這樣的人，可以說是懂得尊重釋迦牟尼，深刻認識大體的人了。

（肅宗）召見沙門子鄰進入皇宮講經，賜予紫色的袈裟，充當宮廷供奉。當初子鄰法師遊學歸來探望母親，因為母親去世三年，前往泰山祠誦讀《法華經》，發誓要見到天齊王（泰山神）。天齊王顯形說：『你母親在世的時候，吃了很多雞蛋，蛋清沾染了頭瘡，因為這個緣故在監獄裡受苦。』子鄰悲傷地哭號，請求赦免。天齊王說：『去鄮山（今浙江寧波鄞縣東南）禮拜阿育王塔，或許可以赦免。』子鄰立刻到鄮山寺哀訴，禮拜了四萬拜。聽到空中有聲音，抬頭看見已故的母親，乘著雲氣感謝他說：『承蒙你的力量，我已經得以轉生到忉利天（佛教欲界六天之一）。』現在寺廟後面的山峰上的翠微庵，就是子鄰法師居住的地方。尚書左丞王維和他的弟弟王縉，都篤信佛教，平時穿著素衣，吃素食。別墅在輞川（今陜西藍田縣），曾經在那裡吟詩遊玩。母親去世后，上表請求將輞川的別墅改為佛寺。

寶應元年（762年），河南的尼姑真如，因為安祿山之亂而逃難到楚州。一個月夜，有兩個穿著黑色衣服的人引導她向東行走，升到天上。到達一座大城，見到了天帝（應該是帝釋天主），諸天王（應該是三十二天王，以及四門天王）互相說道：『下方人間喪亂，殺戮過多，請用第二藏寶鎮壓他們的國家。』於是詳細地把寶物的名稱和鎮壓的方法告訴了她。

【English Translation】 English version: Therefore, worldly people are even more doubtful. If even hermits living in the mountains and forests cannot be made subjects by the Son of Heaven, how much more so is the path of the Shramana (one who renounces the world and practices the Dharma) so noble, revering the Three Jewels (Buddha, Dharma, Sangha) and being the object of refuge for the world? Therefore, the memorial of the 'Zhengzong Ji' (Records of the Orthodox Lineage) always says 'your subject so-and-so' from beginning to end, in order to preserve the old custom. In the part where he narrates about himself, he only uses his name. At that time, the high-ranking officials and ministers in the court all valued his noble knowledge.

Commentary: The Book of Changes says: 'Not serving kings and lords, but ennobling one's own affairs.' The Book of Rites says: 'A Confucian scholar does not serve the Son of Heaven above, nor does he serve the feudal lords below.' During the Later Han Dynasty, Wang Ruzhong was summoned to see Emperor Guangwu, and he called himself by his name and did not address himself as a subject. The officials asked him the reason, and he replied: 'There are things about the Son of Heaven that I do not submit to.' Those Confucian scholars and hermits still knew how to elevate themselves with morality, how much more so should those who renounce the world to study Buddhism, and are named as fields of merit (referring to monks), not be subjects to worldly rulers and bring disgrace upon themselves? Someone like Emperor Suzong can be said to know how to respect Shakyamuni and deeply understand the greater good.

(Emperor Suzong) summoned the Shramana Zilin into the palace to lecture on the scriptures, bestowed upon him a purple robe, and made him a court chaplain. Initially, Master Zilin returned from his studies to visit his mother, and because his mother had passed away for three years, he went to the Taishan Shrine to recite the Lotus Sutra, vowing to see the Heavenly Qi King (the god of Mount Tai). The Heavenly Qi King appeared and said: 'When your mother was alive, she ate many chicken eggs, and the egg white infected her head sores. Because of this, she is suffering in prison.' Zilin cried out in sorrow, begging for forgiveness. The Heavenly Qi King said: 'Go to Mount Mao (southeast of Yinxian County, Ningbo, Zhejiang Province today) and worship the Ashoka Pagoda, and perhaps she can be forgiven.' Zilin immediately went to the Maoshan Temple and pleaded, prostrating 40,000 times. He heard a voice in the air, and looked up to see his deceased mother, riding on a cloud, thanking him and saying: 'Thanks to your efforts, I have been able to be reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism).' Now, the Cuiwei Hermitage on the peak behind the temple is where Master Zilin resided. Wang Wei, the Left Vice Minister of the Ministry of Works, and his brother Wang Jin, were both devout Buddhists, usually wearing plain clothes and eating vegetarian food. Their villa was in Wangchuan (in Lantian County, Shaanxi Province today), where they used to compose poetry and play. After their mother passed away, they submitted a memorial requesting that the Wangchuan villa be converted into a Buddhist temple.

In the first year of Baoying (762), the nun Zhenru from Henan fled to Chuzhou because of the An Lushan Rebellion. One moonlit night, two people dressed in black led her eastward and ascended to the sky. Arriving at a large city, she saw the Heavenly Emperor (probably Lord Indra), and the Heavenly Kings (probably the Thirty-two Heavenly Kings, and the Four Guardian Kings) saying to each other: 'There is chaos and excessive killing in the world below, please use the Second Treasure Store to suppress their country.' Then they told her in detail the names of the treasures and the methods of suppression.

真如。令前二吏導其歸。如以狀白之州。其寶十三枚。皆白玉寶珠。置日中白光屬天。夜則如月。其名曰玄黃天符谷璧如意珠玉印碧色寶等。刺史崔侁表上之。帝謂太子曰。上天眷祐有德者。乃克當之。汝以楚王入為太子。今楚州獻寶。天將以祚汝也。乃悉以寶授之。改元寶應。賜真如寶和太師。敕長安立寶應金輪寺。

述曰。自肅宗至昭宗。凡十三帝而唐亡。是知十三寶之賜。所以昭其祚也。史雖載之不知其為天肇之讖也。

佛祖統紀卷第四十(終)

初葉法善。幼歲溺水死。后三年還家。去青童引見老君。故久嘗在石室遇神人曰。子本紫微左仙卿。謫居人世。宜立功以濟人。我奉老君命。授汝以一三五之法。高宗召拜上卿。不就。乞為道士。后入西山修道。景龍中神人又降。傳老君之命曰。汝當輔睿宗及開元帝。未可隱跡山林(時二帝本興而廟號年號皆預以告)。其年八月果召赴關。及后立相王為睿宗。而玄宗又繼統。凡吉兇動靜必預以奏。會吐蕃遣使貢寶函曰。請陛下自開無令他人知機密。法善曰。此是兇器。宜令蕃使自開之。函中駑發中蕃使立死。帝重之授銀青光祿大夫越國公。后尸解而去。

六年。李筌至嵩山虎巖。得黃帝陰符經。讀數千遍不曉其義。嘗過驪山下逢老母。于路旁

【現代漢語翻譯】 現代漢語譯本 真如（僧人名）。命令之前的兩個官吏引導他回去。真如像按照慣例向州里稟告了這件事。那些寶物共有十三枚，都是白玉寶珠。放置在陽光下時，白光直射天空，夜晚則像月亮一樣明亮。它們的名字分別是玄黃、天符、谷璧、如意珠、玉印、碧色寶等。刺史崔侁（人名）上表稟告了這件事。皇帝對太子說：『上天眷顧保佑有德之人，才能承受這些寶物。你以楚王的身份入朝成為太子，現在楚州進獻寶物，這是上天將要賜福於你啊。』於是將所有的寶物都授予了太子。改年號為寶應。賜予真如寶和太師的稱號。敕令在長安建立寶應金輪寺。

述曰：從肅宗到昭宗，總共經歷了十三位皇帝，唐朝就滅亡了。由此可知，賜予十三件寶物，是爲了昭示唐朝的國運。史書雖然記載了這件事，卻不知道這是上天預先顯現的徵兆。

《佛祖統紀》卷第四十（終）

最初的葉法善（人名），年幼時溺水而死。三年後還家。據說他被青童（神仙名）引見給老君（道教神祇名）。所以他經常在石室中遇到神人，神人說：『你本來是紫微（星官名）的左仙卿，被貶謫到人間。應該立功來救濟百姓。我奉老君的命令，授予你一三五之法。』高宗（皇帝名）召見他，授予上卿的官職，葉法善沒有接受。請求做道士。後來進入西山修道。景龍年間，神人再次降臨，傳達老君的命令說：『你應該輔佐睿宗（皇帝名）和開元帝（即玄宗）。不能隱居山林。』（當時兩位皇帝將要興起，並且廟號和年號都預先告訴了他）。那年八月果然被召到關中。等到後來立相王為睿宗，而玄宗又繼承了皇位。凡是吉兇動靜的事情，葉法善必定預先上奏。恰逢吐蕃（古代民族名）派遣使者進貢寶函說：『請陛下親自打開，不要讓其他人知道其中的機密。』葉法善說：『這是兇器，應該讓吐蕃使者自己打開。』函中的弩箭射出，吐蕃使者當場死亡。皇帝非常器重他，授予銀青光祿大夫、越國公的官職。後來尸解而去。

六年，李筌（人名）到嵩山虎巖，得到了《黃帝陰符經》。讀了幾千遍也不明白其中的含義。曾經經過驪山下，遇到一位老婦人在路旁。

【English Translation】 English version Zhenru (a monk's name). Ordered the two previous officials to guide him back. Zhenru reported the matter to the prefecture as usual. There were thirteen treasures in total, all white jade pearls. When placed in the sun, white light shone directly into the sky, and at night they were as bright as the moon. Their names were Xuanhuang, Tianfu, Gu Bi, Ruyi Pearl, Jade Seal, Bise Bao, etc. The prefect Cui Shen (a person's name) submitted a memorial reporting this matter. The emperor said to the crown prince, 'Heaven favors and blesses those who are virtuous, and only they can bear these treasures. You entered the court as the Prince of Chu and became the crown prince. Now Chuzhou presents treasures, which means that Heaven is going to bestow blessings upon you.' So he bestowed all the treasures to the crown prince. The reign year was changed to Bao Ying. Zhenru was granted the title of Baohe Grand Preceptor. An edict was issued to establish Bao Ying Jinlun Temple in Chang'an.

It is said: From Emperor Suzong to Emperor Zhaozong, there were a total of thirteen emperors, and the Tang Dynasty perished. From this, it can be known that the granting of the thirteen treasures was to foreshadow the fate of the Tang Dynasty. Although the history books record this event, they do not know that it was a sign revealed by Heaven in advance.

Chronicles of the Buddhist Patriarchs, Volume 40 (End)

Initially, Ye Fashan (a person's name) drowned and died at a young age. Three years later, he returned home. It is said that he was introduced to Lao Jun (a Taoist deity's name) by Qing Tong (a deity's name). Therefore, he often encountered a divine person in the stone chamber, who said, 'You were originally the Left Immortal Minister of Ziwei (a star official's name), and you were demoted to the human world. You should perform meritorious deeds to save the people. I am ordered by Lao Jun to grant you the One-Three-Five method.' Emperor Gaozong (an emperor's name) summoned him and granted him the position of High Minister, but Ye Fashan did not accept it. He requested to become a Taoist priest. Later, he entered the Western Mountains to cultivate the Tao. During the Jinglong period, the divine person descended again, conveying Lao Jun's command, saying, 'You should assist Emperor Ruizong (an emperor's name) and Emperor Kaiyuan (i.e., Emperor Xuanzong). You cannot hide in the mountains.' (At that time, the two emperors were about to rise, and their temple names and reign years were all told to him in advance). In August of that year, he was indeed summoned to Guanzhong. Later, when Prince Xiang was established as Emperor Ruizong, and Emperor Xuanzong succeeded to the throne, Ye Fashan would always report in advance on matters of good fortune, misfortune, and movements. Coincidentally, Tubo (an ancient ethnic group's name) sent an envoy to present a treasure box, saying, 'Please open it yourself, Your Majesty, and do not let others know the secrets inside.' Ye Fashan said, 'This is a weapon of misfortune, and the Tubo envoy should be allowed to open it himself.' The crossbow arrows in the box shot out, and the Tubo envoy died on the spot. The emperor valued him very much and granted him the title of Silver Green Guanglu Daifu, Duke of Yue. Later, he departed through corpse liberation.

In the sixth year, Li Quan (a person's name) went to Huyan in Mount Song and obtained the Yellow Emperor's Yin Fu Jing. He read it thousands of times but did not understand its meaning. He once passed under Mount Li and encountered an old woman by the roadside.

見遺火燒樹。因自言曰。火生於木禍發必克。筌驚問之。母曰。吾受此經三元六週甲子矣。筌具告所得。母曰。少年腦血未減。心影不遍。真吾弟子。乃坐石上為說其義曰。陰符三百字。百言演道。百言演法。百言演術。上有神仙抱一之道。中有富國安民之法。下有強兵戰勝之術。皆內出心機。外合人事。觀其精微。黃庭八景不足以為玄。察其至要。經傳子史不足以為文。任其巧智。孫吳韓白不足以為奇。非有道之士不可使聞之。故至人用之得其道。君子用之得其術。小人用之得其殃。如傳同好。必清齋而授之。本命日誦七遍。益心機加年壽。袖出一瓠令取水。瓠忽重沈於水。及還失母所在。但留麥飯。筌食之。自此絕粒。至開元間為江陵副使。后入名山訪道。不知所終。

○上遣中書侍郎徐嶠赍璽書召方士張果。入見時。刑和璞善算術。知人壽夭。算果莫能測。師夜光者善視鬼。上與果密坐。夜光不能見。上聞飲堇汁無苦者真奇士(音謹附子毒也)。與之三卮。醺然如醉。顧左右曰。非嘉酒也。取鐵如意擊墮其齒。皆燋黑。出神藥傳其龂。寢頃之齒粲然如故。后懇辭還山。下制曰。張果先生。志造高尚。跡混光塵。問以道樞。深會宗極。宜升銀青光祿大夫。號通玄先生。后入恒山。不知所終(果在梁陳時相智

【現代漢語翻譯】 現代漢語譯本：看見遺留的火燒燬樹木。因此自言自語道：『火由木而生，禍患發生必定能夠克服。』筌（Quan，人名）驚訝地問她。母親說：『我接受這部經書已經經歷了三元六週甲子了。』筌把所學到的內容全部告訴了母親。母親說：『少年你腦血未衰減，心影還不全面，真是我的弟子。』於是坐在石頭上為他講解其中的含義說：『《陰符經》三百字，百字闡述「道」，百字闡述「法」，百字闡述「術」。上面有神仙抱守「一」的道理，中間有使國家富強、人民安樂的方法，下面有使軍隊強大、戰無不勝的策略。這些都從內心機智中產生，外在與人事相合。觀察它的精微之處，《黃庭八景經》也不足以稱之為玄妙；考察它的重要之處，經書傳記、諸子百家的著作也不足以稱之為文采；任憑他的巧詐智慧，孫武、吳起、韓信、白起也不足以稱之為奇異。不是有道之人不可以讓他聽聞。所以，至人使用它能夠得到其中的「道」，君子使用它能夠得到其中的「術」，小人使用它會遭受災殃。如果傳授給志同道合的人，必須清心齋戒后才能傳授。在本命日誦讀七遍，能夠增益心智，增加壽命。』母親從袖中拿出一個葫蘆，讓筌去取水。葫蘆忽然沉重地沉入水中。等到筌回來時，母親已經不見了蹤影，只留下麥飯。筌吃了麥飯，從此不再吃其他食物。到了開元年間，筌擔任江陵副使。後來進入名山尋訪道術，不知最終的去向。 皇上派遣中書侍郎徐嶠（Xu Qiao，人名）帶著蓋有玉璽的詔書召見方士張果（Zhang Guo，人名）。張果入朝覲見時，刑和璞（Xing Hepu，人名）擅長算術，能夠知曉人的壽命長短，但推算張果的壽命卻無法測知。師夜光（Shi Yeguang，人名）擅長觀察鬼神。皇上與張果秘密地坐在一起，師夜光卻無法看見張果。皇上聽說飲用毒堇汁而不覺得苦的人才是真正的奇士（毒堇汁，音同「謹附子」，是一種毒藥）。皇上賜給張果三杯毒堇汁，張果喝得醺醺然，好像喝醉了一樣，回頭對身邊的人說：『這不是什麼好酒啊。』於是拿起鐵如意擊落了自己的牙齒，牙齒都燒焦變黑了。張果取出神藥塗在牙床上，一會兒牙齒就潔白如初了。後來張果懇切地請求返回山林。皇上下詔說：『張果先生，志向高遠，品格高尚，混跡於世俗之中。向他請教「道」的樞要，他能深刻地領會宗極。應該晉升爲銀青光祿大夫，賜號「通玄先生」。』後來張果進入恒山，不知最終的去向（張果在梁朝、陳朝時，曾經與相智相識）。

【English Translation】 English version: Seeing the remains of a fire burning trees, he said to himself, 'Fire is born from wood, and when disaster strikes, it can surely be overcome.' Quan (personal name) asked her in surprise. His mother said, 'I have received this scripture for three cycles of the Three Primes and Six Periods of the Jiazi.' Quan told his mother everything he had learned. His mother said, 'Young man, your brain blood has not yet diminished, and your mind's eye is not yet comprehensive. You are truly my disciple.' So she sat on a stone and explained its meaning to him, saying, 'The Yin Fu Scripture has three hundred words: one hundred words expound the Dao, one hundred words expound the Dharma, and one hundred words expound the Art. Above, there is the Dao of immortals embracing the One; in the middle, there is the method of enriching the country and pacifying the people; below, there is the art of strengthening the army and winning battles. All of these come from inner wisdom and align with external affairs. Observing its essence, the Yellow Court Eight Views Scripture is not profound enough to be called mysterious. Examining its essentials, the classics, commentaries, and historical writings are not sufficient to be called literature. Relying on its cunning and wisdom, Sun Wu, Wu Qi, Han Xin, and Bai Qi are not sufficient to be called extraordinary. It is not to be heard by those who do not possess the Dao. Therefore, the supreme person uses it to attain the Dao, the gentleman uses it to attain the Art, and the petty person uses it to suffer calamity. If you transmit it to like-minded individuals, you must purify yourself and fast before transmitting it. Recite it seven times on your natal day to increase your wisdom and prolong your life.' His mother took out a gourd from her sleeve and asked Quan to fetch water. The gourd suddenly became heavy and sank into the water. When Quan returned, his mother was gone, leaving only wheat rice. Quan ate the rice and from then on abstained from grains. During the Kaiyuan era, Quan served as the Deputy Envoy of Jiangling. Later, he entered famous mountains to seek the Dao, and his final whereabouts are unknown. The Emperor dispatched the Secretary of the Chancellery, Xu Qiao (personal name), with an imperial edict sealed with the jade seal to summon the Fangshi (Taoist adept) Zhang Guo (personal name). When Zhang Guo entered the court to pay his respects, Xing Hepu (personal name), who was skilled in arithmetic and could know the lifespan of people, could not calculate Zhang Guo's lifespan. Shi Yeguang (personal name), who was skilled in seeing ghosts, could not see Zhang Guo when the Emperor sat with him in secret. The Emperor heard that a true extraordinary person is one who does not find the juice of hemlock bitter (hemlock juice, pronounced similarly to 'jinfuzi', is a poison). The Emperor gave Zhang Guo three cups of hemlock juice, and Zhang Guo drank it and became tipsy, as if drunk. He turned to those around him and said, 'This is not good wine.' Then he took an iron ruyi (scepter) and knocked out his teeth, which were all charred black. Zhang Guo took out a divine medicine and applied it to his gums, and after a short while, his teeth were as white as before. Later, Zhang Guo earnestly requested to return to the mountains. The Emperor issued an edict saying, 'Master Zhang Guo has lofty aspirations and noble character, and he mingles with the world. When asked about the essentials of the Dao, he deeply understands the ultimate principle. He should be promoted to the Silver Green Grand Master of the Palace, with the title 'Master Tongxuan'.' Later, Zhang Guo entered Mount Heng, and his final whereabouts are unknown (Zhang Guo was acquainted with Xiang Zhi during the Liang and Chen dynasties).

者兄陳針者)。

○司馬承禎告化。敕謚貞一先生。睿宗時居天臺。召入間道。對曰。為道曰損。上曰。治身可矣。治國若何。曰國猶身也。順物無私而天下理。上嘆曰。廣成之言也。玄宗朝遣使迎至京受法箓。辭歸王屋山。有弟子焦靜遇仙女告之曰。子可謁東華青童君受三皇法。請名氏則貞一也。歸而謁之。先生欣然以授。

八月。詔謚孔子為文宣王。南面坐釋奠用宮縣(禮記。凡始立學必釋奠于先聖先師。註釋奠者設薦饌酌奠也。先聖先師周公孔子。周禮王宮縣諸侯軒縣注宮縣鐘磬縣于筍虞者王宮縣四面諸侯去一面○鐘者宮音以象君也。鐘在虞曰縣音玄)。封顏子為兗國公。弟子皆追封公侯伯。

四月。帝夢老君玄元皇帝告曰。吾有像在京城西南。乃遣使至𥂕屋縣樓觀。見紫雲垂覆白光屬天。得玉像高三尺。迎置興慶宮。命有司寫玄元真容。分置諸郡開元觀○。

正月。詔諸州置玄元皇帝廟。令當州學生數內習道德經莊子列子文子。每年依明經舉送朝廷。置助教一人。九月御興慶門樓。親試明道德經莊子列子。時姚子彥等對策入第○。

正月。老君降於丹鳳門外駐立雲端。謂參軍田同秀曰。我入流沙之日。藏金匱靈符于桃林尹令舊宅。可奏取以鎮國。同秀以聞。敕往求之。見紫雲

【現代漢語翻譯】 現代漢語譯本： 者兄陳針者（Zhe Xiong Chen Zhen Zhe）。

司馬承禎（Sima Chengzhen）逝世。皇帝下令追諡為貞一先生。睿宗（Ruizong）時期居住在天臺山（Tiantai Mountain）。被召入宮中，問道：『修道的方法是損。』皇帝說：『修身可以這樣，治理國家怎麼樣？』回答說：『國家就像身體一樣。順應事物發展規律，不懷私心，天下就能得到治理。』皇帝感嘆說：『這是廣成子（Guangchengzi）的言論啊。』玄宗（Xuanzong）朝派使者迎接他到京城接受法箓。他辭別返回王屋山（Wangwu Mountain）。他的弟子焦靜（Jiao Jing）遇到仙女告訴他說：『你可以去拜見東華青童君（Donghua Qing Tong Jun）接受三皇法（San Huang Fa）。』請問姓名，仙女回答說：『貞一（Zhen Yi）。』焦靜回去拜見了他。司馬承禎欣然將三皇法傳授給他。

八月，皇帝下詔追諡孔子（Kongzi）為文宣王（Wenxuan Wang）。面朝南坐著，用宮縣的禮儀祭祀（《禮記》中說：凡是開始設立學校，一定要用釋奠的禮儀祭祀先聖先師。註釋說：奠就是設定祭品，斟酒祭祀。先聖先師指的是周公（Zhou Gong）和孔子。《周禮》中說王宮用宮縣，諸侯用軒縣。註釋說宮縣指的是鐘磬懸掛在筍虞上的，王宮四面都懸掛，諸侯去掉一面。鐘代表宮音，象徵君王。鐘在虞上叫做縣，讀音是玄）。封顏回（Yan Hui）為兗國公（Yanguo Gong）。孔子的其他弟子都被追封為公侯伯。

四月，皇帝夢見老君玄元皇帝（Laojun Xuanyuan Huangdi）告訴他說：『我的畫像在京城西南方。』於是派遣使者到𥂕屋縣（Louwu County）的樓觀（Louguan），看見紫色的雲彩垂下來，白色的光芒連線著天空。得到玉像，高三尺。迎接到興慶宮（Xingqing Palace）供奉。命令有關部門繪製玄元皇帝的真容，分放到各個州的開元觀（Kaiyuan Guan）。

正月，皇帝下詔在各個州設定玄元皇帝廟。命令各州的學生學習《道德經》（Dao De Jing）、《莊子》（Zhuangzi）、《列子》（Liezi）、《文子》（Wenzi）。每年按照明經科的考試選拔人才送到朝廷。設定助教一人。九月，皇帝在興慶宮門樓親自考試學生對《道德經》、《莊子》、《列子》的理解。當時姚子彥（Yao Ziyan）等人的對策被評為入第。

正月，老君降臨在丹鳳門（Danfeng Gate）外，站在雲端。對參軍田同秀（Tian Tongxiu）說：『我進入流沙（Liusha）的時候，將金匱靈符（Jin Kui Lingfu）藏在桃林尹令（Taolin Yinling）的舊宅里。可以上奏朝廷取出來鎮國。』田同秀將此事上報。皇帝下令前往尋找。看見紫色的雲彩。

【English Translation】 English version: Zhe Xiong Chen Zhen Zhe.

Sima Chengzhen passed away. The emperor ordered the posthumous title to be 'Master Zhenyi'. During the reign of Ruizong, he resided in Tiantai Mountain. He was summoned to the palace, and when asked, 'The way of cultivation is to diminish,' the emperor said, 'That may be so for cultivating oneself, but what about governing a country?' He replied, 'A country is like a body. By following the natural course of things and being selfless, the world can be governed.' The emperor exclaimed, 'These are the words of Guangchengzi!' During the reign of Xuanzong, an envoy was sent to welcome him to the capital to receive the Dharma records. He declined and returned to Wangwu Mountain. His disciple Jiao Jing encountered a fairy who told him, 'You can go to pay respects to Donghua Qing Tong Jun to receive the Three Sovereigns' Dharma.' When asked for his name, the fairy replied, 'Zhenyi.' Jiao Jing returned and paid respects to him. Sima Chengzhen gladly imparted the Three Sovereigns' Dharma to him.

In August, the emperor issued an edict posthumously honoring Confucius as 'King Wenxuan'. He was seated facing south, and the ritual of Shi Dian with palace music was used (The 'Book of Rites' states: Whenever a school is established, the ritual of Shi Dian must be performed to honor the former sages and teachers. The commentary says: Dian means to set out offerings and pour wine. The former sages and teachers refer to the Duke of Zhou and Confucius. The 'Rites of Zhou' states that the royal palace uses palace music, and the feudal lords use Xuan music. The commentary says that palace music refers to the bells and chimes hung on the frame, with the royal palace hanging them on all four sides, while the feudal lords remove one side. The bell represents the palace tone, symbolizing the ruler. When the bell is on the frame, it is called Xuan, pronounced Xuan). Yan Hui was enfeoffed as the Duke of Yanguo. Confucius' other disciples were also posthumously enfeoffed as dukes, marquises, and earls.

In April, the emperor dreamed that Lao Jun, the Xuan Yuan Emperor, told him, 'My image is in the southwest of the capital.' So he sent an envoy to Louwu County's Louguan, where they saw purple clouds hanging down and white light connecting to the sky. They found a jade statue, three feet tall. It was welcomed and enshrined in Xingqing Palace. He ordered the relevant departments to paint the true likeness of the Xuan Yuan Emperor and distribute it to the Kaiyuan Temples in various prefectures.

In the first month, the emperor issued an edict to establish Xuan Yuan Emperor temples in various prefectures. He ordered the students in each prefecture to study the 'Dao De Jing', 'Zhuangzi', 'Liezi', and 'Wenzi'. Each year, talents were selected through the Mingjing examination and sent to the court. One assistant instructor was appointed. In September, the emperor personally examined the students' understanding of the 'Dao De Jing', 'Zhuangzi', and 'Liezi' at the Xingqing Palace gate tower. At that time, Yao Ziyan and others' essays were ranked as 'entered the list'.

In the first month, Lao Jun descended outside Danfeng Gate, standing on the clouds. He said to the military advisor Tian Tongxiu, 'When I entered Liusha, I hid the Golden Casket Talisman in the old residence of Taolin Yinling. You can report to the court to retrieve it to protect the country.' Tian Tongxiu reported this matter. The emperor ordered them to go and search for it. They saw purple clouds.

白兔于尹臺之下。掘之得金匱玉版朱書細篆。迎置靈昌殿。是夜樓閣虛空悉有神鐙。百官上表以符瑞潛應。乃下制改元天寶○二月敕封莊子南華真人．文子通玄真人．列子𣳑虛真人．庚桑子洞靈真人。四子書為真經。置博士助教各一員學生百人○。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十一

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之八

代宗(豫肅宗長子)

永泰元年九月。鑄金銅佛像成。于光順門率百僚致拜○十月吐蕃寇逼京師。命內出仁王經二輦送西明諸寺。詔不空三藏置百高座講經。帝臨御行香禮敬。已而寇平。詔曰。仁王寶經義崇護國。前代所譯理未融通。乃敕不空三藏沙門飛錫良賁等。于大明宮南桃園重譯。帝親對讀。謂新舊二經理雖符順。所譯新本文義甚周。乃御製序文。加不空特進鴻臚卿○詔出家沙門尊居三寶。其令天下官司毋得捶辱僧尼○敕大興善寺建方等戒壇。立臨壇大德十人○帝夢六祖請衣缽還山。乃令劉崇景頂戴送還。敕韶州刺史楊瑊以禮奉安○敕沙門百人于禁中行唸誦法。謂之內道場。出入乘馬。度支廩給○章敬沙門崇慧與道士角法告勝。敕賜紫衣○敕于金剛智諸灌頂道場。撰沙門二七員。為國長誦佛頂咒○鎮國

【現代漢語翻譯】 現代漢語譯本： 白兔在尹臺之下，挖掘后得到一個金色的盒子，裡面有玉版，上面用紅色的字跡和細小的篆書寫著文字。人們迎接它並放置在靈昌殿。當天晚上，樓閣和虛空中都出現了神燈。百官上表，認為這是符瑞的潛應。於是下令更改年號為天寶。天寶年間二月，皇帝下令封莊子為南華真人，文子為通玄真人，列子為𣳑虛真人，庚桑子為洞靈真人。並將這四位先賢的書籍定為真經，設定博士和助教各一名，學生一百人。 永泰元年九月，鑄造金銅佛像完成。在光順門，皇帝率領百官向佛像致拜。十月，吐蕃軍隊逼近京師，皇帝命令從宮內取出《仁王經》兩輦，送到西明寺等寺廟。詔令不空三藏設定一百個高座講解經文。皇帝親自臨御，行香禮敬。不久，吐蕃軍隊被平定。皇帝下詔說：《仁王寶經》的意義在於護國，前代的譯本在義理上不夠融通。於是敕令不空三藏和沙門飛錫、良賁等人在大明宮南面的桃園重新翻譯。皇帝親自對照閱讀，認為新舊兩個譯本的義理雖然相符，但新譯本的文義更加周全。於是御製序文，加封不空為特進鴻臚卿。皇帝下詔出家的沙門應當尊敬三寶，命令天下各地的官府不得鞭打侮辱僧尼。敕令在大興善寺建立方等戒壇，設立臨壇大德十人。皇帝夢見六祖慧能請求將衣缽送回山中，於是命令劉崇景頂戴著衣缽送還。敕令韶州刺史楊瑊以禮儀奉安衣缽。敕令一百名沙門在禁中進行唸誦法事，稱之為內道場，出入乘坐馬匹，由度支供給費用。章敬沙門崇慧與道士辯論佛法，獲得勝利，皇帝敕賜紫衣。敕令在金剛智的灌頂道場，選拔沙門十四人（二七員），為國家長久誦唸佛頂咒。鎮國

【English Translation】 English version: A white rabbit, under the Yin Terrace, dug up a golden box containing a jade tablet inscribed with vermilion characters in fine seal script. It was welcomed and placed in the Lingchang Hall. That night, divine lamps appeared in the pavilions and the empty sky. The officials submitted memorials, considering it a response to auspicious omens. Consequently, an edict was issued to change the reign title to Tianbao. In the second month of the Tianbao era, an imperial decree was issued to bestow titles upon Zhuangzi (南華真人, Nanhua Zhenren - Perfected Person of Southern Florescence), Wenzi (通玄真人, Tongxuan Zhenren - Perfected Person of Penetrating Mystery), Liezi (𣳑虛真人, Yuxu Zhenren - Perfected Person of Empty Void), and Gengsangzi (洞靈真人, Dongling Zhenren - Perfected Person of Penetrating Spirit). The books of these four masters were designated as True Scriptures, and one Doctor and one Assistant Professor were appointed, along with one hundred students. In the ninth month of the first year of Yongtai, the casting of golden and bronze Buddha images was completed. At Guangshun Gate, the emperor led the officials in paying homage to the images. In the tenth month, the Tubo (吐蕃) army approached the capital, and the emperor ordered two carts of the Renwang Jing (仁王經, Sutra of Humane Kings) to be sent from the palace to Ximing (西明) and other temples. An imperial edict was issued to the Tripitaka master Bukong (不空) to set up one hundred high seats to lecture on the sutra. The emperor personally attended, offering incense and paying respects. Soon after, the Tubo army was pacified. The emperor issued an edict stating: 'The Renwang Bao Jing (仁王寶經, Precious Sutra of Humane Kings) emphasizes the protection of the nation, but the previous translations were not sufficiently thorough in their meaning.' Therefore, he ordered the Tripitaka master Bukong and the monks Feixi (飛錫), Liangben (良賁), and others to re-translate the sutra in the southern peach garden of the Daming Palace (大明宮). The emperor personally compared and read the translations, finding that while the meanings of the old and new versions were consistent, the new translation was more comprehensive in its wording. Thus, he personally composed a preface and bestowed upon Bukong the title of Special Advance Grand Herald. The emperor issued an edict stating that ordained monks should respect the Three Jewels (三寶), and ordered that officials throughout the realm should not beat or humiliate monks and nuns. An imperial edict was issued to establish the Fangdeng Ordination Platform (方等戒壇) at the Daxingshan Temple (大興善寺), and to appoint ten eminent monks to preside over the platform. The emperor dreamed that the Sixth Patriarch Huineng (六祖慧能) requested the return of his robe and bowl to the mountain, so he ordered Liu Chongjing (劉崇景) to carry the robe and bowl on his head and return them. He ordered Yang Jian (楊瑊), the prefect of Shaozhou (韶州), to enshrine the robe and bowl with proper ceremony. The emperor ordered one hundred monks to perform recitation rituals in the palace, calling it the Inner Dharma Assembly (內道場), and they traveled on horseback, with expenses provided by the Ministry of Revenue (度支). The monk Chonghui (崇慧) of Zhangjing (章敬) Temple debated the Dharma with Daoists and won, and the emperor bestowed upon him a purple robe. The emperor ordered fourteen monks (two groups of seven) to be selected from the Vajrabodhi (金剛智) Abhisheka (灌頂) practice places to recite the Ushnishavijaya Dharani (佛頂咒) for the long-term benefit of the nation. Zhenguo (鎮國)

純陀三藏亡。年六百歲。

大曆元年。敕沙門良賁。于桃園撰仁王經疏進上。姑蘇支硎山沙門道遵(左溪弟子)置法華經院。舉高行十四人常持法華以燭繼晝。用揚大雄之慈聲。郡刺史韋元甫。尚書劉晏。奏賜法華道場。於是自江以東置經院者十七所。皆取法於師也○衛州別駕周伯達。常持金剛經。忽見光中有梵僧自稱須菩提。曰汝誦經數年。何為不斷肉食。伯達竦懼。即蔬素轉加勤誦。祥感屢見。

二年。詔輔相大臣始建功德院○杜鴻漸初撫巴蜀。遣使詣白崖。請無住禪師入城問道。師曰。觸目皆如。鴻漸由是棲心禪悅。晚年入相。以疾辭退。臨終沐浴。命朝服加僧伽梨。剃鬚發別眾而逝。依沙門法火焚其軀○法照法師于南嶽云峰寺食缽中睹五色云。見山澗石門有寺榜曰大聖竹林寺。遂與同志往謁五臺。見金門樓觀。一如缽中所見。入寺至講堂。見文殊普賢分座說法菩薩萬數。師前作禮。問曰。末代修行以何為要。文殊曰。諸修行門無如唸佛。師辭退作禮。舉頭俱失。乃于見處建寺號竹林雲。

三年。詔慧忠國師入內。引太白山人見之。師曰。汝蘊何能。山人曰。識山識地識字善算。師曰。山人所居是雄山雌山。茫然不知對。師曰。殿上此是何地。答曰。容弟子算。師于地上一畫。問何字。答曰

【現代漢語翻譯】 現代漢語譯本：純陀三藏圓寂，享年六百歲。（純陀三藏：一位精通三藏的僧人，圓寂：僧人去世的婉稱）

大曆元年，皇帝敕令沙門良賁在桃園撰寫《仁王經疏》並進獻。（沙門：出家修行的僧人，《仁王經疏》：《仁王護國般若波羅蜜多經》的註解）姑蘇支硎山的沙門道遵（左溪的弟子）設立法華經院，選拔高尚品行的十四人，日夜不斷地誦持《法華經》，以宣揚大雄（釋迦牟尼佛的尊稱）的慈悲之聲。郡刺史韋元甫、尚書劉晏上奏朝廷，請求賜予法華道場。於是，從江以東設立經院的有十七所，都傚法道遵法師。（法華經院：專門研習和誦讀《妙法蓮華經》的場所）衛州別駕周伯達經常誦持《金剛經》，忽然在光中看見一位梵僧自稱是須菩提（釋迦牟尼佛的十大弟子之一，以解空第一著稱）。梵僧說：『你誦經多年，為何不斷肉食？』伯達感到驚恐，立即開始吃素，更加勤奮地誦經，祥瑞的感應屢次出現。（別駕：古代官名，《金剛經》：《金剛般若波羅蜜多經》的簡稱）

二年，皇帝下詔，輔佐大臣開始建造功德院。（功德院：為皇家祈福或安置僧人的場所）杜鴻漸最初安撫巴蜀地區，派遣使者前往白崖，邀請無住禪師入城問道。禪師說：『觸目所及皆是真如。』鴻漸因此棲心於禪悅之中。晚年入朝為相，因病辭退。臨終時沐浴，穿戴朝服，披上僧伽梨（僧侶的袈裟），剃除鬚髮，與眾人告別而逝。按照沙門的規矩火化了他的遺體。（真如：佛教術語，指事物的真實本性）法照法師在南嶽云峰寺吃飯時，在缽中看到五色祥雲，看見山澗石門上有一座寺廟，匾額上寫著『大聖竹林寺』。於是與同伴前往五臺山朝拜，看見金門樓觀，與缽中所見完全一樣。進入寺廟到達講堂，看見文殊菩薩、普賢菩薩分座說法，菩薩有數萬之多。法師上前作禮，問道：『末法時代修行，以什麼為最重要？』文殊菩薩說：『各種修行法門，沒有比得上唸佛。』法照法師告辭作禮，抬頭時一切都消失了。於是就在看見景象的地方建造寺廟，命名為竹林寺。（文殊菩薩：智慧的象徵，普賢菩薩：大行的象徵）

三年，皇帝下詔讓慧忠國師入宮。引薦太白山人去見他。國師問：『你有什麼才能？』山人說：『認識山、認識地、識字、擅長算術。』國師問：『山人所居住的是雄山還是雌山？』山人茫然不知如何回答。國師說：『殿上這裡是什麼地方？』山人回答說：『容弟子算一下。』國師在地上畫了一道，問是什麼字？山人回答說……

【English Translation】 English version: The Venerable Chunda Tripitaka passed away at the age of six hundred. (Chunda Tripitaka: A monk proficient in the Tripitaka; passed away: a respectful term for the death of a monk).

In the first year of the Dali era, the Emperor ordered the Shramana Liang Ben to compile a commentary on the Renwang Sutra in Taoyuan and present it. (Shramana: a monk who has left home to practice; Renwang Sutra: the Sutra of Humane Kings). Shramana Daozun (a disciple of Zuo Xi) of Zhixing Mountain in Gusu established a Dharma Flower Monastery, selecting fourteen people of high virtue to recite the Lotus Sutra day and night continuously, in order to propagate the compassionate voice of the Great Hero (an honorific title for Shakyamuni Buddha). The prefect of the prefecture, Wei Yuanfu, and the Minister Liu Yan, petitioned the court to grant the Dharma Flower Monastery. Thus, there were seventeen monasteries established east of the Yangtze River, all modeled after Master Daozun. (Dharma Flower Monastery: a place dedicated to studying and reciting the Lotus Sutra). Zhou Boda, the Biejia of Weizhou, often recited the Diamond Sutra. Suddenly, he saw a Brahma monk in the light who claimed to be Subhuti (one of the ten great disciples of Shakyamuni Buddha, known for his understanding of emptiness). The Brahma monk said, 'You have been reciting the sutra for many years, why do you not abstain from meat?' Boda was frightened and immediately began to eat vegetarian food, reciting the sutra more diligently, and auspicious omens appeared repeatedly. (Biejia: an ancient official title; Diamond Sutra: short for the Diamond Prajna Paramita Sutra).

In the second year, the Emperor issued an edict that the assisting ministers should begin to build merit monasteries. (Merit Monastery: a place for the royal family to pray for blessings or to house monks). Du Hongjian initially pacified the Bashu region, sending envoys to Baiya to invite Chan Master Wuzhu to enter the city to ask about the Dharma. The Chan Master said, 'Everything that meets the eye is Suchness.' Hongjian therefore dwelled in the joy of Chan. In his later years, he entered the court as a minister, resigning due to illness. At the time of his death, he bathed, put on his court attire, donned the Sanghati (a monk's robe), shaved his beard and hair, and bid farewell to the assembly before passing away. His body was cremated according to the rules of the Shramana. (Suchness: a Buddhist term referring to the true nature of things). Dharma Master Fazhao saw five-colored clouds in his alms bowl while eating at Yunfeng Temple in Mount Nanyue, and saw a temple on a stone gate in a mountain stream with a plaque that read 'Great Sage Bamboo Forest Temple.' So he and his companions went to Mount Wutai to pay homage, and saw the golden gate tower, which was exactly the same as what he had seen in the bowl. Entering the temple and arriving at the lecture hall, he saw Manjushri Bodhisattva and Samantabhadra Bodhisattva seated separately, expounding the Dharma, with tens of thousands of Bodhisattvas. The Master stepped forward to pay homage and asked, 'In the Dharma-ending Age, what is the most important thing to practice?' Manjushri Bodhisattva said, 'Among all the practices, none is better than reciting the Buddha's name.' Dharma Master Fazhao took his leave and paid homage, and when he looked up, everything had disappeared. So he built a temple in the place where he had seen the vision, naming it Bamboo Forest Temple. (Manjushri Bodhisattva: the symbol of wisdom; Samantabhadra Bodhisattva: the symbol of great practice).

In the third year, the Emperor issued an edict to have National Teacher Huizhong enter the palace. He introduced a man from Mount Taibai to see him. The National Teacher asked, 'What talents do you possess?' The man said, 'I know mountains, I know land, I know how to read, and I am good at arithmetic.' The National Teacher asked, 'Is the mountain where you live a male mountain or a female mountain?' The man was at a loss for words. The National Teacher said, 'What is this place in the hall?' The man replied, 'Allow me to calculate.' The National Teacher drew a line on the ground and asked what character it was. The man replied...

。是一字。師曰。土上一畫豈不是王字。師曰。三七是多少。答曰。二十一。師曰。三七豈不是十字。師謂帝曰。問山不識山。問地不識地。問字不識字。問算不識算。陛下何以得此愚人。帝顧山人曰。師國寶也。帝在便殿指宦者魚朝恩。謂師曰。朝恩亦解佛法。朝恩進問師曰。何謂無明從何而起。師曰。衰相現前奴也解問佛法。朝恩大怒師曰。即此是無明。無明從此起。后朝廷裁決或不預。輟怒曰。天下事有不由我。帝聞不樂。責其異圖縊殺之○詔徑山法欽禪師入見。上待以師禮。嘗在內廷見帝至起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝大悅。所賜一不受。布衣瓦缽與弟子日唯乞食。相國楊綰嘆曰。真方外士也。平章崔渙問曰。弟子可出家否。師曰。出家是大丈夫事。豈將相之所能為。晉公裴度三十餘人。皆問道行門人禮。后乞歸山。賜號國一禪師。敕杭州守臣于山中重建寺宇。長吏月至候問。師初依素禪師。素戒之曰。汝乘流而行逢徑而止。師遂南抵臨安。見東北一山。逢樵子問其地。曰徑山也。乃駐錫焉(四祖下七世)○七月詔建盂蘭盆會。設高祖下七廟神座。自太廟迎入內道場。具幡華鼓吹迎行衢道。百僚迎拜。歲以為常。翌日產靈芝于太廟二室○詔南嶽沙門法照為國師。師言。其師南

【現代漢語翻譯】 是一字。師曰：『土上一畫豈不是王字？』師曰：『三七是多少？』答曰：『二十一。』師曰：『三七豈不是十字？』師謂帝曰：『問山不識山，問地不識地，問字不識字，問算不識算，陛下何以得此愚人？』帝顧山人曰：『師國寶也。』帝在便殿指宦者魚朝恩（Yú Cháo'ēn，唐朝宦官名）謂師曰：『朝恩亦解佛法。』朝恩進問師曰：『何謂無明從何而起？』師曰：『衰相現前奴也解問佛法。』朝恩大怒。師曰：『即此是無明，無明從此起。』后朝廷裁決或不預，輟怒曰：『天下事有不由我。』帝聞不樂，責其異圖縊殺之。 詔徑山法欽（Jìngshān Fǎqīn，禪師名）禪師入見，上待以師禮。嘗在內廷見帝至起立。帝曰：『師何以起？』師曰：『檀越（Dànyuè，施主）何得向四威儀中見貧道？』帝大悅。所賜一不受，布衣瓦缽與弟子日唯乞食。相國楊綰（Yáng Wǎn，唐朝宰相名）嘆曰：『真方外士也。』平章崔渙（Cuī Huàn，唐朝官員名）問曰：『弟子可出家否？』師曰：『出家是大丈夫事，豈將相之所能為？』晉公裴度（Péi Dù，唐朝宰相名）三十餘人，皆問道行門人禮。后乞歸山，賜號國一禪師（Guóyī Chánshī，禪師封號）。敕杭州守臣于山中重建寺宇，長吏月至候問。師初依素禪師（Sù Chánshī，禪師名）。素戒之曰：『汝乘流而行，逢徑而止。』師遂南抵臨安（Lín'ān，地名），見東北一山，逢樵子問其地，曰徑山也。乃駐錫焉（四祖下七世）。 七月詔建盂蘭盆會（Yúlánpén Huì，佛教節日），設高祖下七廟神座，自太廟迎入內道場，具幡華鼓吹迎行衢道，百僚迎拜，歲以為常。翌日產靈芝于太廟二室。詔南嶽沙門法照（Nányuè Fǎzhào，僧人名）為國師。師言：『其師南』

【English Translation】 It is one word. The master said, 'Isn't a stroke above 'earth' the character 'king'?' The master said, 'What is three times seven?' He replied, 'Twenty-one.' The master said, 'Isn't three times seven the character 'ten'?' The master said to the emperor, 'Asking about mountains, you don't recognize mountains; asking about land, you don't recognize land; asking about characters, you don't recognize characters; asking about calculations, you don't recognize calculations. How did Your Majesty obtain such a foolish person?' The emperor looked at the mountain man and said, 'The master is a national treasure.' The emperor, in the side hall, pointed to the eunuch Yú Cháo'ēn (魚朝恩, a eunuch in the Tang Dynasty) and said to the master, 'Cháo'ēn also understands Buddhist teachings.' Cháo'ēn stepped forward and asked the master, 'What is ignorance and from where does it arise?' The master said, 'Even a slave facing decline understands how to ask about Buddhist teachings.' Cháo'ēn was furious. The master said, 'This is ignorance, and ignorance arises from here.' Later, when the court made decisions, he sometimes did not participate, and he stopped his anger, saying, 'There are things in the world that are not up to me.' The emperor was displeased and blamed him for his different plans and had him strangled. An edict summoned Chan Master Fǎqīn of Jìngshān (徑山法欽, name of a Chan master) to appear before the emperor, who treated him with the respect due to a teacher. Once, in the inner court, he saw the emperor arrive and stood up. The emperor said, 'Why does the master stand up?' The master said, 'How can the Dànyuè (檀越, benefactor) see this poor monk in the midst of the four dignities?' The emperor was greatly pleased. He did not accept any of the gifts, wearing only cloth robes and carrying a clay bowl, begging for food daily with his disciples. Chancellor Yáng Wǎn (楊綰, a chancellor of the Tang Dynasty) sighed, 'Truly a man beyond the world.' Councilor Cuī Huàn (崔渙, an official of the Tang Dynasty) asked, 'Can this disciple become a monk?' The master said, 'Becoming a monk is a matter for great men; how can generals and ministers do it?' Duke Jìn Péi Dù (裴度, a chancellor of the Tang Dynasty) and more than thirty others all inquired about the path and treated him with the respect due to a disciple. Later, he requested to return to the mountain and was granted the title of Chan Master Guóyī (國一禪師, a title for a Chan master). An imperial order instructed the governor of Hángzhōu to rebuild the temple in the mountains, and the local officials came to inquire monthly. The master initially followed Chan Master Sù (素禪師, name of a Chan master). Sù warned him, 'Go with the flow and stop where the path ends.' The master then went south to Lín'ān (臨安, place name), saw a mountain in the northeast, and asked a woodcutter about the place, who said it was Jìngshān. So he stayed there (seven generations after the Fourth Patriarch). In the seventh month, an edict ordered the establishment of the Yúlánpén Assembly (盂蘭盆會, a Buddhist festival), setting up spirit seats for the seven generations of ancestors, welcoming them from the ancestral temple into the inner monastery, with banners, flowers, drums, and trumpets welcoming them along the main roads, with all the officials welcoming and bowing, as was the custom every year. The next day, a lingzhi mushroom grew in the two chambers of the ancestral temple. An edict appointed the śrāmaṇa Fǎzhào of Nányuè (南嶽沙門法照, name of a monk) as the national teacher. The master said, 'His teacher south'

岳承遠有異德。上南向而禮焉。度其道不可致。乃名其居曰般舟道場。用尊其位(柳文)○荊溪禪師于天臺佛隴。為道邃法師說止觀法門○敕回紇奉末尼者建大云光明寺。

四年。帝于大明宮建道場。感佛光現。諸王公主近侍諸臣。並睹光相。自子夜至雞鳴。宰相裴冕上表稱賀。五年。彗星見於東方。詔不空三藏行法。既而星殞。時春夏不雨。詔建壇祈禱。越二日大雨沾足○初沙門自覺居平山。為鬼神講經。當陽節度使張昭。躬入山致請曰。昭無政術致三年亢陽。引咎無補。聞龍神依師聽法忘其行雨愿起大悲。師焚香遙望潭洞而祝。頃刻云起甘澤遽下。歲乃有秋。

六年。滁州刺史李幼卿奏。沙門法琛于瑯耶山建佛剎繪圖以進。帝於前一夕夢遊山寺。及覽圖皆夢中所至者。因賜名寶應寺○回紇請于荊揚洪越等州置大云光明寺。其徒白衣白冠。

八年。敕天下童行策試經律論三科。給牒放度。

九年。帝夢建康牛首山辟支佛來見。敕太子詹事古侁。于山中建七級浮圖○六月不空三藏告病。詔加開府儀同三司封肅國公。食邑三千戶。及示寂。帝輟朝三日。賜祭贈司空。謚大辯正廣智三藏。

十年。敕大興善寺建不空三藏塔。

十一年。敕問崇聖寺三綱老宿(寺主知事維那為三)如聞

{ "translations": [ "現代漢語譯本", "岳承遠有奇異的德行。皇上（帝）面向南方對他行禮。考慮到他的修行方式難以效仿，於是將他居住的地方命名為般舟道場（般舟，指般舟三昧，一種修行方式；道場，指修行場所），用以尊崇他的地位（柳文記載）。", "荊溪禪師（荊溪，指唐代僧人湛然）在天臺山佛隴（天臺山，山名；佛隴，地名），為道邃法師（道邃，人名）講解止觀法門（止觀，佛教術語，指止息妄念，觀察實相的修行方法）。", "皇帝（敕）命令回紇人（回紇，古代民族名）供奉末尼（末尼，指摩尼教）的人建造大云光明寺（大云光明寺，寺廟名）。", "", "（大曆）四年，皇帝在大明宮（大明宮，宮殿名）建造道場，感應到佛光顯現。各位王爺、公主、近侍大臣，都親眼看到了佛光。從子夜到雞鳴時分，宰相裴冕（裴冕，人名）上表稱賀。", "（大曆）五年，彗星出現在東方。皇帝下詔讓不空三藏（不空三藏，人名）舉行法事。不久彗星消失。當時春夏沒有下雨，皇帝下詔建造祭壇祈禱。過了兩天，下起了充足的雨水。", "起初，沙門自覺（自覺，人名）居住在平山（平山，地名），為鬼神講解佛經。當陽節度使張昭（張昭，人名；當陽，地名；節度使，官名）親自入山懇請說：『我沒有好的政績，導致三年乾旱，引咎自責也無濟於事。聽說龍神依仗法師聽法，忘記了行雨，希望法師發起大悲心。』法師焚香遙望潭洞（潭洞，地名）而祝禱。頃刻間雲霧升起，甘霖迅速降下，當年獲得了豐收。", "", "（大曆）六年，滁州刺史李幼卿（李幼卿，人名；滁州，地名；刺史，官名）上奏說，沙門法琛（法琛，人名）在瑯耶山（瑯耶山，山名）建造佛寺，繪製圖樣進獻給皇帝。皇帝在前一天晚上夢遊山寺。等到觀看圖樣時，發現都是夢中所到的地方。於是賜名寶應寺（寶應寺，寺廟名）。", "回紇人請求在荊州（荊州，地名）、揚州（揚州，地名）、洪州（洪州，地名）、越州（越州，地名）等州設定大云光明寺。他們的信徒穿著白衣，戴著白帽。", "", "（大曆）八年，皇帝下令在全國範圍內對童行（童行，指未成年出家者）進行經、律、論三科的策試（策試，一種考試形式），通過者給予度牒（度牒，出家許可證）並允許出家。", "", "（大曆）九年，皇帝夢見建康（建康，地名）牛首山（牛首山，山名）的辟支佛（辟支佛，佛教術語，又稱緣覺，指不依佛陀教導而自行悟道的修行者）來拜見。皇帝下令太子詹事古侁（古侁，人名；太子詹事，官名）在山中建造七級浮圖（浮圖，即佛塔）。", "（大曆）六月，不空三藏（不空三藏，人名）告病。皇帝下詔加封他為開府儀同三司（開府儀同三司，官名），封肅國公（肅國公，爵位），食邑三千戶。等到他圓寂時，皇帝停止朝政三天，賜予祭奠，追贈司空（司空，官名），謚號大辯正廣智三藏。", "", "（大曆）十年，皇帝下令在大興善寺（大興善寺，寺廟名）建造不空三藏塔（塔，指埋葬或存放高僧舍利的建築物）。", "", "（大曆）十一年，皇帝下令詢問崇聖寺（崇聖寺，寺廟名）的三綱老宿（三綱，指寺院中的三個主要職務：寺主、知事、維那；老宿，指年長的僧人），關於...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

文綱律師親傳先師宣律師釋迦佛牙舍利。宜詣右銀臺門進上以副朕瞻禮之心。

十二年。淮西兵馬使李重倩舍宅為佛經坊賜名寶應一切經坊。

十三年。詔兩街臨壇大德圓照等十四人。集安國寺定四分律新舊兩疏。僉定一本。

十四年。泗州僧伽大師忽見形於禁中。謂帝曰。州將(太守兼職兵者)令普光王寺出財供十驛乘傳者(傳張戀反)可免此役。帝即遣使傳旨。賜絹彩黃金澡罐。敕寫真容入內供養○五月帝崩。太子即位。詔自今毋得置寺觀及請度僧尼。

德宗(造代宗子)

建中元年。沙門圓照進新定四分律疏。敕賜紫衣。充內供奉檢校鴻臚卿。食邑三百戶。

二年。吐蕃遣使乞朝廷賜沙門善講佛理者。帝令良琇文素往赴說法教化。歲一更之○四明無生居士胡幽貞。修華嚴感應傳一卷。備載歷代弘經之跡。言龍樹龍宮所傳下本十萬偈。今東土譯成八十卷者。唯四萬五千偈。其餘尚秘天竺。故今發願哀請下本經偈具足流傳此土○信州南嚴草衣禪師宴坐三十年。足不蹈地口不嘗味。萬有囂然(虛憍反諠)此身不動。侍郎權德輿為之記曰。古所謂遺物離人而獨立者。又焉知此地之宴坐。不為他方之說法者乎。

三年。敕僧尼有事故者仰三綱。申州納符告注毀。在京者于祠部

【現代漢語翻譯】 現代漢語譯本：文綱律師親自傳授先師宣律師的釋迦牟尼佛牙舍利（Śākyamuni Buddha's tooth relic）。應該送到右銀臺門呈獻，以滿足朕瞻仰禮拜的心願。

十二年，淮西兵馬使李重倩捐獻住宅作為佛經坊，賜名為寶應一切經坊。

十三年，詔令兩街臨壇大德圓照等十四人，在安國寺校訂《四分律》新舊兩疏，共同審定一個版本。

十四年，泗州僧伽大師（Saṃghāṭa）忽然顯現在皇宮中，對皇帝說：『命令州將（太守或兵者）讓普光王寺出資供給十個驛站的驛卒（乘驛傳遞文書的人），可以免除這次徭役。』皇帝立即派遣使者傳達旨意，賜予絹彩、黃金澡罐，敕令僧伽大師入宮供養。五月，皇帝駕崩，太子即位，下詔從今以後不得設定寺觀以及隨意允許僧尼出家。

德宗（代宗之子）

建中元年，沙門圓照進獻新校訂的《四分律疏》，皇帝敕賜紫衣，任命為內供奉檢校鴻臚卿，食邑三百戶。

二年，吐蕃派遣使者請求朝廷賜予善於講解佛理的沙門。皇帝命令良琇、文素前往說法教化，每年更換一次。四明無生居士胡幽貞，撰寫《華嚴感應傳》一卷，詳細記載歷代弘揚佛經的事蹟，說龍樹菩薩（Nāgārjuna）從龍宮傳出的下本有十萬偈，現在東土翻譯成八十卷的只有四萬五千偈，其餘的還秘藏在天竺（India）。所以現在發願哀請下本經偈能夠具足地流傳到此土。信州南嚴草衣禪師宴坐三十年，腳不踩地，口不嘗味道。萬物喧囂，此身不動。侍郎權德輿為他作記說：『古人所說的遺棄外物，脫離人群而獨立的人，又怎麼知道此地的宴坐，不是爲了他方世界的說法呢？』

三年，敕令僧尼有訴訟事件的，要向上級三綱（佛教僧官）申訴，州府納符告注毀。在京城的僧尼則向祠部申訴。

【English Translation】 English version: Lawyer Wen Gang personally transmitted the Śākyamuni Buddha's tooth relic of the late Lawyer Xuan. It is appropriate to present it at the Right Silver Platform Gate to fulfill Our heart's desire for reverence and worship.

In the twelfth year, Li Chongqian, the military commissioner of Huaixi, donated his residence to be a Buddhist scripture workshop, which was named Bao Ying Sarva-sūtra Workshop.

In the thirteenth year, the emperor ordered fourteen eminent monks, including Yuan Zhao, who presided over the altar in the two streets, to collate the old and new commentaries on the Four-Part Vinaya (Dharmaguptaka Vinaya) at Anguo Temple and jointly finalize one version.

In the fourteenth year, the monk Saṃghāṭa of Sizhou suddenly appeared in the imperial palace and said to the emperor, 'Order the prefect (governor or military officer) to have Puguangwang Temple provide funds for ten relay stations' messengers (those who transmit documents by relay), and this corvée can be avoided.' The emperor immediately sent an envoy to convey the decree, bestowing silk fabrics, a golden bathing vessel, and ordering Saṃghāṭa to be enshrined and supported in the palace. In May, the emperor passed away, and the crown prince ascended the throne, issuing an edict that from now on, no temples or monasteries should be established, nor should monks or nuns be ordained at will.

Emperor Dezong (son of Emperor Daizong)

In the first year of Jianzhong, the śramaṇa Yuan Zhao presented the newly collated commentary on the Four-Part Vinaya. The emperor bestowed a purple robe and appointed him as an inner court attendant, inspecting the Honglu Temple, with a fief of three hundred households.

In the second year, Tubo sent an envoy requesting the court to bestow śramaṇas who were good at explaining Buddhist principles. The emperor ordered Liang Xiu and Wen Su to go and preach and teach, changing them annually. Hu Youzhen, a lay Buddhist of Siming, wrote a volume of 'Records of Miraculous Responses to the Avataṃsaka Sūtra,' detailing the deeds of promoting the scriptures throughout the ages, saying that Nāgārjuna transmitted from the Dragon Palace a lower version of 100,000 gathas (verses), but only 45,000 gathas have been translated into eighty volumes in the Eastern Land, and the rest are still secretly hidden in India. Therefore, he now vows to earnestly request that the lower version of the sutra verses be fully transmitted to this land. Chan Master Caoyi of Nanyan in Xinzhou sat in meditation for thirty years, his feet never touching the ground, his mouth never tasting flavors. Amidst the clamor of all things, his body remained unmoved. The vice minister Quan Deyu wrote a record for him, saying, 'The ancients spoke of those who abandoned external things and stood alone apart from the crowd, but how do we know that this meditation in this place is not for preaching in other worlds?'

In the third year, the emperor ordered that if monks or nuns had legal matters, they should appeal to the higher-level Saṃghāṭa (Buddhist monastic officials). The state and prefectural governments should accept the documents, report, and destroy them. Those in the capital should appeal to the Ministry of Rites.

納告(唐稱符告者。與品官告身同。今時但稱度牒)。

興元元年。敕亡僧尼資財舊系寺中。檢收送終之餘分及一眾。比來因事官收。並緣擾害。今並停納仰三綱通知。一依律文分財法(南山事鈔衣法篇。及亡五眾輕重儀。備述分財法)○法照法師于并州行五會教人唸佛。帝于中宮常聞東北方有唸佛聲。遣使尋至太原。果見師勸化之盛。乃迎入禁中。教宮人唸佛。亦及五會。

三年。翰林學士梁肅學天臺教於荊溪禪師。深得心要。以止觀文義弘博覽者費日。乃刪定為六卷行於世。吏部郎中李華。嘗從荊溪學止觀。荊溪為述止觀大意一篇。包括大部若指諸掌。時士夫同學者。散騎常侍崔恭。諫議大夫田敦。皆學止觀于荊溪云○梁肅記云。晉陵黃氏二女。幼聞人誦法華。聽之曰。吾解此義也。試使之說。能深談實相之旨。后入京師安國寺為尼。長名持法。次名慧忍。同修法華三昧。忽有尼號空姑。詞貌甚異來共止宿。每至中夜身光赫然。如是三年而去。或問二尼。皆笑而不答。人謂其為普賢也。

貞元元年。韋皋為西川節度使。初皋生一月有梵僧見之。別久得無恙乎。兒為一笑。眾問其故。僧曰。此諸葛武侯後身也。其政治后當在蜀。及是而驗。皋在蜀二十一年。功烈為西南最。

三年。京兆尹

【現代漢語翻譯】 現代漢語譯本： 納告（唐朝稱符告，與品官的告身相同，現在只稱度牒）。

興元元年，敕令已故僧尼的資財，如果原本屬於寺廟，要檢查收取，送終剩餘的部分分給僧眾。此前因為各種原因被官府收取的，以及因此擾民的，現在全部停止，責令三綱（寺院中的三個主要負責人）通知，一切按照律文的分配財產方法（南山事鈔衣法篇以及亡五眾輕重儀，詳細敘述了分配財產的方法）。法照法師在并州推行五會念佛的教法，教人唸佛。皇帝在中宮經常聽到東北方有唸佛的聲音，派遣使者尋找到了太原，果然看到法照法師勸化之盛況，於是迎入禁中，教宮人唸佛，也進行五會念佛。

三年，翰林學士梁肅向荊溪禪師學習天臺教義，深刻領會了其中的精髓。因為《止觀》的文義弘大博深，閱讀者耗費時間，於是刪定為六卷在世間流傳。吏部郎中李華，曾經跟隨荊溪禪師學習《止觀》，荊溪禪師為他講述了《止觀大意》一篇，包括了大部分內容，如同指著手掌一樣清晰。當時士大夫中一同學習的人有：散騎常侍崔恭，諫議大夫田敦，他們都向荊溪禪師學習《止觀》。梁肅的記載說，晉陵黃氏的兩個女兒，小時候聽到別人誦讀《法華經》，聽后說：『我理解其中的含義。』嘗試讓她們講解，能夠深入談論實相的宗旨。後來進入京師安國寺做尼姑，年長的叫持法，年幼的叫慧忍，一同修習法華三昧。忽然有個尼姑，法號空姑，言辭容貌非常奇異，來一同居住。每到半夜，身上光芒赫然，像這樣三年後離去。有人問二位尼姑，都笑著不回答。人們認為她是普賢菩薩的化身。

貞元元年，韋皋擔任西川節度使。當初韋皋出生一個月的時候，有個梵僧見到他，問道：『分別很久了，還安好嗎？』嬰兒對他一笑。眾人問他原因，僧人說：『這是諸葛武侯的後身啊，他的政治生涯以後應當在蜀地。』到後來應驗了。韋皋在蜀地二十一年，功績是西南地區最高的。

三年，京兆尹

【English Translation】 English version: Nagao (In the Tang Dynasty, it was called Fugao, which was the same as the official's certificate of appointment, now it is only called Dudie (a certificate issued to monks and nuns by the government)).

In the first year of Xingyuan, an edict was issued stating that the property of deceased monks and nuns, if originally belonging to the temple, should be inspected and collected, with the remainder after the funeral expenses being distributed to the monastic community. Previously, any property confiscated by the government for various reasons, as well as any disturbances caused by this, should now be stopped. The Sangha's three chief officers (Sangan) (the three main responsible persons in the temple) were ordered to notify everyone, and everything should be done in accordance with the methods of property distribution in the Vinaya texts (Nanshan Shichao's 'Clothing and Dharma Chapter' and the 'Rituals for the Deceased Five Assemblies', which describe the methods of property distribution in detail). Dharma Master Fazhao promoted the Five Assemblies of Buddha Recitation teaching in Bingzhou, teaching people to recite the Buddha's name. The Emperor often heard the sound of Buddha recitation from the northeast in the Central Palace, and sent envoys to search for it in Taiyuan. Indeed, they found Dharma Master Fazhao's flourishing efforts in propagating the Dharma. Therefore, he was welcomed into the Forbidden City to teach the palace women to recite the Buddha's name, and also to practice the Five Assemblies of Buddha Recitation.

In the third year, Liang Su, a Hanlin Academician, studied the Tiantai teachings from Chan Master Jingxi and deeply understood its essence. Because the text and meaning of 'Zhi Guan' (Śamatha-Vipassanā) were vast and profound, consuming readers' time, he abridged it into six volumes for circulation in the world. Li Hua, the Secretary of the Ministry of Personnel, once studied 'Zhi Guan' with Chan Master Jingxi. Chan Master Jingxi explained the 'General Meaning of Zhi Guan' in one article, which included most of the content, as clear as pointing to the palm of one's hand. At that time, among the scholar-officials who studied together were Cui Gong, the Attendant in Ordinary, and Tian Dun, the Admonishing Official, who all studied 'Zhi Guan' with Chan Master Jingxi. Liang Su's record says that the two daughters of the Huang family in Jinling, when they were young, heard people reciting the 'Lotus Sutra'. After listening, they said, 'I understand the meaning of this.' When asked to explain, they were able to deeply discuss the essence of reality. Later, they entered Anguo Temple in the capital as nuns, the elder named Chifa (Holder of the Dharma), and the younger named Huiren (Wisdom Endurance), and together they practiced the Lotus Samadhi. Suddenly, a nun named Konggu (Empty Nun), with very strange words and appearance, came to live with them. Every midnight, her body shone brightly, and after three years she left. When someone asked the two nuns, they both smiled and did not answer. People thought she was an incarnation of Samantabhadra Bodhisattva (Puxian).

In the first year of Zhenyuan, Wei Gao served as the military governor of Xichuan. Initially, when Wei Gao was one month old, a Brahmin monk saw him and asked, 'It's been a long time since we parted, are you well?' The baby smiled at him. When the crowd asked him the reason, the monk said, 'This is the reincarnation of Zhuge Wuhou (Zhuge Liang), his political career should be in Shu in the future.' Later, it was verified. Wei Gao was in Shu for twenty-one years, and his achievements were the highest in the southwest region.

In the third year, the Magistrate of Jingzhao

宇文炫奏。乞以鄉落廢寺為學舍材。敕曰。奉佛之宮轉為儒館。此侵毀三寶之漸。罪在不宥。炫漸懼。即日自解歸○李泌拜中書侍郎同平章事。初明瓚禪師居南嶽上封。人號懶殘。泌往謁之聞誦經聲。先悲愴而後悅豫。知為隱者。候之良久。瓚撥火出芋食之曰。領取十年宰相至是。泌用事為帝言其高行。詔徴之。使者至石窟宣麻。瓚寒涕垂頤凝然而坐。不以介意。使回以聞。帝益嗟敬。

四年。江西馬祖道一禪師亡。師得法于南嶽讓禪師。其後五世派為二家。曰溈仰。曰臨濟(子禮反。四瀆之一。世誤作去聲)。

五年。敕曰。釋道二教福利群生。館宇經行必資嚴潔。今後寺觀不得容外客居住。破壞之處隨宜修葺。

六年正月。詔迎鳳翔法門寺釋迦佛骨。入禁中供養。傳至諸寺瞻禮。二月迎佛骨歸寺○衡山石頭希遷禪師亡。師得法于清源思禪師。其後派為三家。五世而為洞山。七世而為雲門。九世而為法眼。

十年。敕湖州刺史于頔。進沙門皎然杼山詩集。藏於御書殿○邃法師於國清寺。為廣修法師說止觀法門。

十一年十一月。南天竺烏荼國師子王貢華嚴經。上表云云。師子王手書普賢行愿品。上獻摩訶支那大唐國大吉祥天子。愿慈氏如來龍華會中早得奉覲。獲宿命智瞻見便識。同

【現代漢語翻譯】 現代漢語譯本： 宇文炫上奏，請求將鄉下的廢棄寺廟作為學校的建材。皇帝下令說：『將供奉佛的場所轉變為儒家的學館，這是侵犯和毀壞三寶（佛、法、僧）的開端，罪不可赦。』宇文炫逐漸感到害怕，當天就辭官回家。 李泌被任命為中書侍郎，並參與朝政。當初，明瓚禪師住在南嶽上封，人們稱他為懶殘。李泌前去拜訪他，聽到誦經的聲音，先是悲傷，然後是喜悅，知道他是隱士。等候了很久，明瓚撥開火堆拿出芋頭吃，說：『領取十年宰相的職位就在這裡。』李泌在朝廷任職時，向皇帝講述了他的高尚品行，皇帝下詔徵召他。使者到達石窟宣讀詔書，明瓚流著鼻涕，鬍鬚都凝結了，仍然端坐不動，不放在心上。使者回去稟告，皇帝更加讚賞和尊敬。 四年，江西馬祖道一禪師去世。馬祖道一禪師從南嶽懷讓禪師那裡得到佛法。之後五代分為兩家，稱為溈仰宗和臨濟宗（註：『濟』應讀作『子禮反』，是四瀆之一，世人誤讀為去聲）。 五年，皇帝下令說：『釋教和道教都能為眾生帶來福祉，寺廟和道觀的經行之處必須保持莊嚴潔凈。今後寺廟和道觀不得容留外來客人居住，破損的地方要根據情況進行修繕。』 六年正月，皇帝下詔迎請鳳翔法門寺的釋迦牟尼佛的佛骨，放入皇宮中供養，傳遞到各個寺廟供人瞻仰禮拜。二月，將佛骨迎回寺廟。 衡山石頭希遷禪師去世。石頭希遷禪師從青原行思禪師那裡得到佛法。之後分為三家，五代后為曹洞宗，七代后為雲門宗，九代后為法眼宗。 十年，皇帝命令湖州刺史于頔，進獻沙門皎然的杼山詩集，收藏在御書殿。 邃法師在國清寺，為廣修法師講解止觀法門。 十一年十一月，南天竺烏荼國的師子王進貢《華嚴經》，上表說：師子王親手書寫《普賢行愿品》，獻給摩訶支那（古代印度對中國的稱謂）大唐國大吉祥天子，希望慈氏如來（彌勒佛）在龍華會（彌勒佛下生時舉行的盛會）中早日得以拜見，獲得宿命智（瞭解前世的能力），瞻仰佛顏就能辨認出來，一同……

【English Translation】 English version: Yuwen Xuan memorialized, requesting to use abandoned temples in villages as materials for school buildings. The emperor decreed: 'Turning Buddhist palaces into Confucian academies is the beginning of encroaching upon and destroying the Three Jewels (Buddha, Dharma, Sangha), a crime that cannot be pardoned.' Yuwen Xuan gradually became fearful and resigned his position to return home that very day. Li Bi was appointed as Zhongshu Shilang (Deputy Head of the Chancellery) and participated in state affairs. Initially, Chan Master Mingzan resided on Shangfeng Peak in Nanyue (Mount Heng), and people called him Lazy Can. Li Bi went to visit him and heard the sound of chanting scriptures, first with sorrow and then with joy, knowing that he was a recluse. After waiting for a long time, Mingzan stirred the fire, took out a taro to eat, and said: 'Receiving the position of prime minister for ten years is here.' When Li Bi was in office, he told the emperor about his noble character, and the emperor issued an edict to summon him. When the messenger arrived at the stone cave to announce the decree, Mingzan's nose dripped, and his beard was frozen, but he remained sitting still, not taking it to heart. The messenger returned to report, and the emperor admired and respected him even more. In the fourth year, Chan Master Mazu Daoyi of Jiangxi passed away. Mazu Daoyi obtained the Dharma from Chan Master Huairang of Nanyue. After five generations, it was divided into two schools, called the Weiyang School and the Linji School (note: 'Ji' should be pronounced 'zi li fan,' one of the four major rivers, but the world mistakenly pronounces it in the fourth tone). In the fifth year, the emperor decreed: 'Both Buddhism and Taoism can bring blessings to all beings, and the places for sutra recitation and practice in temples and Taoist temples must be kept solemn and clean. From now on, temples and Taoist temples must not accommodate outside guests, and damaged places should be repaired as appropriate.' In the sixth year, the first month, the emperor issued an edict to welcome the Buddha's bone of Sakyamuni Buddha from Famen Temple in Fengxiang, placing it in the palace for worship, and passing it to various temples for people to admire and pay homage. In the second month, the Buddha's bone was welcomed back to the temple. Chan Master Shitou Xiqian of Hengshan (Mount Heng) passed away. Shitou Xiqian obtained the Dharma from Qingyuan Xingsi. Afterwards, it was divided into three schools, after five generations it became the Caodong School, after seven generations it became the Yunmen School, and after nine generations it became the Fayan School. In the tenth year, the emperor ordered Yu Di, the governor of Huzhou, to present the Zhushan Poetry Collection of Shramana Jiaoran, which was stored in the Imperial Library. Dharma Master Sui at Guoqing Temple explained the Samatha-Vipassana (止觀) Dharma gate for Dharma Master Guangxiu. In the eleventh year, November, King Shizi of the Udyana Kingdom of South India presented the Avatamsaka Sutra (華嚴經), stating in his memorial: King Shizi personally wrote the Samantabhadra's Vows (普賢行愿品), offering it to the Maha-China (ancient Indian name for China) Great Tang Dynasty Great Auspicious Son of Heaven, hoping that Maitreya Buddha (慈氏如來) will be able to meet him early in the Dragon Flower Assembly (龍華會, the grand gathering when Maitreya Buddha descends), obtain the knowledge of past lives (宿命智), and be able to recognize him upon seeing his face, together...

受佛記○四月誕節詔澄觀法師。入內殿講經。以妙法清涼帝心。號清涼法師教授和上。

十二年正月。敕皇太子于內殿集諸禪師。詳定傳法旁正。四月誕節御麟德殿。敕給事中徐岱等。與沙門覃延道士葛參成講論三教。詔罽賓三藏般若等。于長安崇福寺譯烏荼所進華嚴經。圓照鑒虛靈邃澄觀潤文證義。帝親預譯場臨文裁正。令左右街功德使霍仙鳴竇文場專領監護。

十三年。敕沙門端甫。入內殿與儒道論議。賜紫方袍。令侍皇太子于東朝。順帝敬之若兄○左街功德使竇文場奏。先師楚金于天寶初為國建塔置法華道場。令儋眾經聲不絕者。六十餘年。乞加旌表。敕謚大圓法師。

十四年二月。般若三藏澄觀法師等進新譯華嚴經四十卷(此經三譯。晉譯六十卷。唐武后朝八十卷。今德宗朝四十卷。並普賢行愿品一卷)。

十五年七月。帝幸安國寺設盂蘭盆供。宰輔皆從。

二十年。日本國遣使者朝其學者橘逸勢沙門空海入中國。學秘密教於不空弟子慧果。

二十一年十月三日。新定沙門少康放光而逝。初師至洛下白馬寺。見殿內文書放光探之。乃善導和上西方禮文。遂至長安光明寺影堂大陳薦獻。倏見導師遺像升空中。而言曰。汝奉吾教以利有生。則汝之功必生安養。及南適江陵路

【現代漢語翻譯】 現代漢語譯本： 受佛記四年（誕節），皇帝詔令澄觀法師進入內殿講經，以精妙的佛法清涼皇帝的心，賜號澄觀法師為教授和尚。 十二年正月，皇帝敕令皇太子在內殿召集各位禪師，詳細評定傳法的正統與否。四月誕節，在麟德殿，皇帝敕令給事中徐岱等人，與沙門覃延、道士葛參成講論儒釋道三教。詔令罽賓（Kashmir）三藏般若（Prajna）等，在長安崇福寺翻譯烏荼（Odra）所進獻的《華嚴經》。圓照（Yuanzhao）鑑定了經文的虛靈之處，澄觀（ChengGuan）潤色文字並考證義理。皇帝親自參與譯場，臨文裁定，命令左右街功德使霍仙鳴、竇文場專門負責監護。 十三年，皇帝敕令沙門端甫進入內殿與儒道兩家論議，賜予紫色方袍，令其侍奉皇太子于東朝。順帝像對待兄長一樣尊敬他。左街功德使竇文場上奏說，先師楚金在天寶初年為國家建造佛塔，設定《法華經》道場，令誦經之聲不絕者，已經六十餘年，請求加以旌表。皇帝敕謚為大圓法師。 十四年二月，般若（Prajna）三藏、澄觀法師等進獻新翻譯的《華嚴經》四十卷（此經共有三次翻譯。晉朝翻譯了六十卷，唐朝武后時期翻譯了八十卷，現在德宗朝翻譯了四十卷，以及《普賢行愿品》一卷）。 十五年七月，皇帝駕臨安國寺，設定盂蘭盆供，宰相輔臣都跟隨。 二十年，日本國派遣使者來朝，其中有學者橘逸勢（Tachibana no Hayanari）、沙門空海（Kukai）進入中國，向不空（Amoghavajra）的弟子慧果（Huiguo）學習秘密教法。 二十一年十月初三，新定沙門少康（Shaokang）放光而逝。當初，少康法師來到洛陽白馬寺，看見殿內的文書放光，探尋之後，發現是善導（Shandao）和尚的《西方禮文》。於是前往長安光明寺影堂，大陳薦獻。忽然看見善導和尚的遺像升入空中，說道：『你奉行我的教法，以利益眾生，那麼你的功德必定往生安養。』以及南下前往江陵的路上。

【English Translation】 English version: In the fourth year of the Shoufo era (during the Buddha's Birthday Festival), the Emperor ordered Dharma Master Chengguan to enter the inner palace to lecture on the scriptures, using the profound Dharma to cool the Emperor's heart, and bestowed upon Dharma Master Chengguan the title of Professor and Upadhyaya. In the twelfth year, first month, the Emperor ordered the Crown Prince to gather all Chan masters in the inner palace to thoroughly determine the orthodoxy of Dharma transmission. During the Buddha's Birthday Festival in the fourth month, at Linde Hall, the Emperor ordered Xu Dai and others from the Secretariat, along with Shramana Tan Yan and Daoist Ge Sancheng, to discuss the three teachings of Confucianism, Buddhism, and Taoism. An edict was issued to Tripitaka Prajna from Kashmir and others to translate the Avatamsaka Sutra presented by Odra at Chongfu Temple in Chang'an. Yuanzhao identified the spiritual essence of the scriptures, and Chengguan polished the text and verified the meanings. The Emperor personally participated in the translation, proofreading the text, and ordered Huo Xianming and Dou Wenchang, the meritorious officials of the left and right streets, to be specifically responsible for supervision. In the thirteenth year, the Emperor ordered Shramana Duanfu to enter the inner palace to debate with Confucian and Taoist scholars, and bestowed upon him a purple robe, ordering him to serve the Crown Prince in the Eastern Palace. The Shun Emperor respected him as an elder brother. Dou Wenchang, the meritorious official of the left street, reported that the late master Chujin had built a pagoda for the country in the early Tianbao era and established a Lotus Sutra Dharma assembly, ensuring that the sound of chanting never ceased for more than sixty years, requesting commendation. The Emperor posthumously conferred the title of Greatly Accomplished Dharma Master. In the fourteenth year, second month, Tripitaka Prajna, Dharma Master Chengguan, and others presented the newly translated forty fascicles of the Avatamsaka Sutra (this sutra has been translated three times. The Jin Dynasty translated sixty fascicles, the Wu Zetian period of the Tang Dynasty translated eighty fascicles, and now the Dezong period of the Tang Dynasty translated forty fascicles, along with one fascicle of the Samantabhadra's Conduct and Vows). In the fifteenth year, seventh month, the Emperor visited Anguo Temple and held the Ullambana Festival, with all the chief ministers in attendance. In the twentieth year, Japan sent envoys to the court, including the scholars Tachibana no Hayanari and Shramana Kukai, who entered China to study esoteric teachings from Huiguo, a disciple of Amoghavajra. In the twenty-first year, on the third day of the tenth month, Shramana Shaokang of Xinding passed away emitting light. Initially, Master Shaokang arrived at Baima Temple in Luoyang and saw light emanating from the documents in the hall. Upon investigation, he discovered the Western Liturgy of Venerable Shandao. Thereupon, he went to the shadow hall of Guangming Temple in Chang'an and made grand offerings. Suddenly, he saw the image of Venerable Shandao ascending into the sky, saying, 'If you uphold my teachings to benefit sentient beings, then your merit will surely lead to rebirth in Sukhavati.' And on the way south to Jiangling...

逢一僧曰。汝欲化人當往新定(今嚴州)言訖而隱。師乃往郡中乞錢。誘小兒唸佛。月餘孩孺唸佛求錢者眾。如此一年無少長貴賤見師者皆稱阿彌陀佛。乃建道場集眾升座高聲唱佛一聲。眾見一佛從口出。唱十聲則有十佛。若貫珠然。

順宗(誦德宗長子)

永貞元年。詔尸利禪師入內殿咨問禪理。帝曰。大地眾生如何得見性成佛。利曰。佛法如水中月。月可見不可取。帝說(師得法于石頭遷師)○日本國沙門最澄來學教於天臺邃法師。盡寫一宗論疏以歸。為日本傳教之始也。

憲宗(純順宗長子)

元和元年。敕沙門端甫錄左街僧事掌內殿法儀。沙門靈邃錄右街僧事(僧錄始於姚秦法欽師)○詔沙門知玄入殿問道。賜號悟達國師。玄五歲能吟詩。出家為沙彌。十四講涅槃經。李商隱贈詩有云。十四沙彌解講經。似師年紀只攜瓶。沙彌說法沙門聽。不在年高在性靈○回紇遣使。同摩尼偽人來朝。

二年。以吐突承璀為左右街功德使。僧道隸焉(姓吐突名璀。官者。璀七罪反)○三月詔曰。男丁女工耕織之本。其百姓有茍避徭役冒為僧道。而實無出家之事業者。所在有司科奏之○詔鵝湖大義禪師入見麟德殿。與諸法師議論。法師問曰。如何是四諦。師曰。聖上一帝。三帝何有。問如何是

【現代漢語翻譯】 現代漢語譯本： 遇到一位僧人說：『你想要教化世人，應當前往新定（今嚴州）。』說完就隱去了。於是這位禪師前往郡中乞討錢財，引誘小孩子唸佛。一個月后，小孩子們唸佛求錢的很多。這樣過了一年，無論年長年幼、富貴貧賤，見到禪師的人都稱念『阿彌陀佛』。於是禪師建造道場，聚集眾人升座，高聲唱唸佛號一聲，眾人看見一尊佛從禪師口中出來。唱唸十聲，就有十尊佛，如同用繩子串起來的珠子一樣。

順宗（誦德宗長子）

永貞元年，皇帝下詔讓尸利禪師進入內殿，諮詢禪理。皇帝問道：『大地眾生如何才能見性成佛？』尸利禪師回答說：『佛法如同水中的月亮，月亮可以看見，卻無法撈取。』（禪師的佛法得自石頭遷禪師）日本國的沙門最澄前來向天臺宗的邃法師學習教義，全部抄寫了天臺宗的論疏帶回日本，這是日本傳教的開始。

憲宗（純順宗長子）

元和元年，皇帝敕令沙門端甫記錄左街僧事，掌管內殿的佛事儀軌。沙門靈邃記錄右街僧事（僧錄開始於姚秦時期的法欽禪師）。皇帝下詔讓沙門知玄入殿問道，賜號悟達國師。知玄五歲就能吟詩，出家為沙彌，十四歲講解《涅槃經》。李商隱贈詩說：『十四沙彌解講經，似師年紀只攜瓶。沙彌說法沙門聽，不在年高在性靈。』回紇派遣使者，與摩尼教的偽裝者一同來朝。

元和二年，朝廷任命吐突承璀為左右街功德使，僧人和道士隸屬於他管轄（姓吐突，名承璀，是官員。璀七罪反）。三月，皇帝下詔說：『男丁女工是耕田織布的根本。那些百姓爲了茍且逃避徭役，冒充僧人和道士，實際上並沒有出家的事業，所在的地方官要查實上報。』皇帝下詔讓鵝湖大義禪師入見麟德殿，與各位法師議論佛法。法師問道：『什麼是四諦？』禪師回答說：『聖上您是一帝，哪裡還有三帝？』又問：『什麼是』

【English Translation】 English version: He met a monk who said, 'If you wish to convert people, you should go to Xin Ding (present-day Yanzhou).' After saying this, he disappeared. So the master went to the county to beg for money, enticing children to recite the Buddha's name. After a month, many children were reciting the Buddha's name to ask for money. After a year like this, everyone who saw the master, regardless of age, status, or wealth, would say 'Amitabha'. Then the master built a monastery, gathered the people, ascended the seat, and loudly chanted the Buddha's name once. The people saw one Buddha coming out of the master's mouth. If he chanted ten times, there would be ten Buddhas, like beads strung together.

Emperor Shun Zong (the eldest son of Emperor De Zong)

In the first year of Yong Zhen, the emperor issued an edict summoning Chan Master Shi Li to the inner palace to inquire about the principles of Chan. The emperor asked, 'How can all sentient beings on earth see their nature and become Buddhas?' Shi Li replied, 'The Buddha-dharma is like the moon in the water. The moon can be seen but cannot be grasped.' (The master obtained the Dharma from Chan Master Shi Tou Qian) The Japanese monk Saicho came to study the teachings of the Tiantai sect from Dharma Master Sui. He copied all the treatises and commentaries of the sect and took them back to Japan. This was the beginning of the transmission of Buddhism to Japan.

Emperor Xian Zong (the eldest son of Emperor Chun Zong)

In the first year of Yuan He, the emperor ordered the monk Duan Fu to record the affairs of the left street monks and to manage the Dharma rituals in the inner palace. The monk Ling Sui recorded the affairs of the right street monks (the office of the Sangha Registrar began with Dharma Master Fa Qin in the Yao Qin dynasty). The emperor issued an edict summoning the monk Zhi Xuan to the palace to ask about the Way, and bestowed upon him the title of National Teacher Wu Da. Zhi Xuan could compose poetry at the age of five. He became a novice monk and lectured on the Nirvana Sutra at the age of fourteen. Li Shangyin wrote a poem praising him, saying, 'The fourteen-year-old novice explains the scriptures, like the master's age, he only carries a bottle. The novice preaches the Dharma, and the monks listen, it is not about age but about spiritual intelligence.' The Uighurs sent envoys, along with Manichean imposters, to pay tribute.

In the second year of Yuan He, Tu Tu Cheng Cui was appointed as the Merit Envoy of the left and right streets, and the monks and Taoists were under his jurisdiction (his surname was Tu Tu, his name was Cheng Cui, he was an official). In the third month, the emperor issued an edict saying, 'Men and women are the foundation of farming and weaving. Those people who evade corvée labor by falsely claiming to be monks and Taoists, but who have no real intention of renouncing the world, should be investigated and reported by the local officials.' The emperor issued an edict summoning Chan Master Da Yi of Goose Lake to the Lin De Hall to discuss the Dharma with the Dharma masters. A Dharma master asked, 'What are the Four Noble Truths?' The master replied, 'Your Majesty is one emperor, where are there three emperors?' He also asked, 'What is'

禪道。師以指點空。法師罔措。帝曰。法師一點尚不奈何。帝問。何謂佛性。師曰。不離陛下所問。帝默契。尚書李翔問。大悲用千手眼作么。師云。今上用公作么(師得法于馬祖)○河中府沙門慧琳撰一切經音義一百三卷。詣闕進上。敕入大藏賜紫衣縑幣茶藥。

三年。詔章敬懷惲禪師至京召見內殿。咨問禪法。

四年。詔惟寬禪師入見問禪要。敕住安國寺。白居易問師曰。既云禪師。何以說法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。律即是法。法不離禪○馬郎婦者出陜右。初是此地俗習騎射蔑聞三寶之名。忽一少婦至。謂人曰。有人一夕通普門品者則吾婦之。明旦誦徹者二十輩。復授以般若經。旦通猶十人。乃更授法華經。約三日通徹。獨馬氏子得通。乃具禮迎之。婦至以疾求止他房。客未散而婦死。須臾壞爛遂葬之。數日有紫衣老僧至葬所。以錫撥其尸。挑金鎖骨謂眾曰。此普賢聖者。閔汝輩障重故垂方便。即陵空而去○吳郡齊君佐。勤學貧困欲求食天竺寺。饑不能前。一梵僧顧而笑曰。法師不記講法華于同德寺乎。佐曰。不記。僧即出囊中一棗與食。佐即悟前身是講經僧。僧曰當時五人唯我得度。由汝師子座上廣說異端使學者生疑。戒缺質陋。報應宜然。言已不見。佐即投

【現代漢語翻譯】 現代漢語譯本 禪道。禪師用手指點天空，法師不知所措。皇帝說：『法師連一點都無法應對。』皇帝問：『什麼是佛性？』禪師說：『不離陛下所問。』皇帝默默領會。尚書李翔問：『大悲菩薩用千手千眼做什麼？』禪師說：『如今皇上用您做什麼？』（禪師得法于馬祖（Mazu，唐代禪宗大師）） 河中府沙門慧琳（Hui Lin，唐代僧人）撰寫《一切經音義》一百零三卷，進獻朝廷。皇帝下令收入大藏經，並賜予紫衣、縑幣、茶葉和藥物。 三年，皇帝下詔讓章敬懷惲（Zhangjing Huaiyun，唐代禪師）禪師到京城，在內殿召見，諮詢禪法。 四年，皇帝下詔讓惟寬（Wei Kuan，唐代禪師）禪師入宮覲見，詢問禪的要義。皇帝下令他住在安國寺。白居易（Bai Juyi，唐代詩人）問禪師說：『既然稱為禪師，為何還要說法？』禪師說：『無上菩提，施於自身為律，說于口為法，行於心為禪。律即是法，法不離禪。』 馬郎婦（Ma Langfu，故事人物）出自陜右（Shan You，陜西一帶）。起初，當地風俗是騎馬射箭，不聞三寶（San Bao，佛教指佛、法、僧）之名。忽然來了一個女子，對人說：『有人一夜之間能背誦《普門品》（Pumenpin，觀世音菩薩普門品）的，我就嫁給他。』第二天，能背誦通透的有二十人。女子又教授《般若經》（Borejing，般若經），第二天能背誦通透的還有十人。於是又教授《法華經》（Fahua Jing，妙法蓮華經），約定三天內背誦通透。只有馬氏之子能夠背誦通透。於是備辦禮儀迎娶她。女子到后，以生病為由要求住在其他房間。客人還沒散去，女子就死了。不久屍體腐爛，於是埋葬了她。幾天後，有個身穿紫衣的老僧來到埋葬的地方，用錫杖撥開她的屍體，挑出金鎖骨，對眾人說：『這是普賢（Puxian，普賢菩薩）聖者，憐憫你們業障深重，所以垂示方便。』說完就升空而去。 吳郡（Wujun，地名）齊君佐（Qi Junzuo，人名），勤奮好學但家境貧困，想要到天竺寺（Tianzhu Si，寺廟名）求食，飢餓得無法前進。一個梵僧看到他，笑著說：『法師不記得在同德寺（Tongde Si，寺廟名）講《法華經》了嗎？』齊君佐說：『不記得。』僧人就從囊中取出一個棗子給他吃。齊君佐立刻醒悟前身是講經的僧人。僧人說：『當時五個人只有我得度。因為你在師子座（Shizi Zuo，講經座位）上廣泛宣說異端邪說，使學者產生疑惑，戒律缺失，品行惡劣，這是應得的報應。』說完就不見了。齊君佐立刻投

【English Translation】 English version Zen Path. The master pointed to the sky with his finger, and the Dharma master was at a loss. The emperor said, 'The Dharma master cannot even cope with a single point.' The emperor asked, 'What is Buddha-nature?' The master said, 'It is not separate from what Your Majesty asks.' The emperor silently understood. The Minister Li Xiang asked, 'What does the Great Compassionate One do with a thousand hands and eyes?' The master said, 'What does His Majesty use you for now?' (The master received the Dharma from Mazu (Mazu, a Zen master of the Tang Dynasty)) The Shramana Huilin (Hui Lin, a monk of the Tang Dynasty) of Hezhong Prefecture compiled one hundred and three volumes of 'Phonetics and Meanings of All Sutras' and presented them to the court. The emperor ordered them to be included in the Tripitaka and bestowed purple robes, silk fabrics, tea, and medicine. In the third year, the emperor issued an edict summoning Zen Master Zhangjing Huaiyun (Zhangjing Huaiyun, a Zen master of the Tang Dynasty) to the capital, granting him an audience in the inner palace, and consulting him on Zen Dharma. In the fourth year, the emperor issued an edict summoning Zen Master Wei Kuan (Wei Kuan, a Zen master of the Tang Dynasty) to the palace to inquire about the essentials of Zen. The emperor ordered him to reside in Anguo Temple. Bai Juyi (Bai Juyi, a poet of the Tang Dynasty) asked the master, 'Since you are called a Zen master, why do you preach the Dharma?' The master said, 'Supreme Bodhi is manifested as discipline in the body, as Dharma in speech, and as Zen in the mind. Discipline is Dharma, and Dharma is inseparable from Zen.' The woman Ma Langfu (Ma Langfu, a character in a story) came from Shan You (Shan You, the area of Shaanxi). Initially, the local custom was riding and archery, and they had not heard of the Three Jewels (San Bao, Buddhism refers to Buddha, Dharma, and Sangha). Suddenly, a woman came and said to the people, 'I will marry anyone who can recite the 'Universal Gate Chapter' (Pumenpin, Universal Gate Chapter of Avalokiteśvara Bodhisattva) in one night.' The next day, twenty people could recite it thoroughly. The woman then taught the 'Prajna Sutra' (Borejing, Prajna Sutra), and the next day, ten people could still recite it thoroughly. So she taught the 'Lotus Sutra' (Fahua Jing, Wonderful Dharma Lotus Sutra), stipulating that it be recited thoroughly within three days. Only the son of the Ma family was able to recite it thoroughly. So they prepared the rituals to marry her. After the woman arrived, she asked to stay in another room, claiming to be ill. Before the guests had dispersed, the woman died. Soon the corpse decayed, so they buried her. A few days later, an old monk in purple robes came to the burial place, opened her corpse with a staff, and picked out golden lock bones, saying to the crowd, 'This is the holy one Samantabhadra (Puxian, Samantabhadra Bodhisattva), who, out of compassion for your heavy karma, revealed this expedient means.' After saying this, he ascended into the sky. Qi Junzuo (Qi Junzuo, a person's name) of Wujun (Wujun, a place name), was diligent in his studies but poor. He wanted to go to Tianzhu Temple (Tianzhu Si, temple name) to beg for food, but he was too hungry to move forward. A Brahmin monk saw him and smiled, saying, 'Does the Dharma master not remember lecturing on the 'Lotus Sutra' at Tongde Temple (Tongde Si, temple name)?' Qi Junzuo said, 'I don't remember.' The monk took a date from his bag and gave it to him to eat. Qi Junzuo immediately realized that his previous life was a sutra-lecturing monk. The monk said, 'At that time, only I attained liberation among the five of us. Because you widely preached heterodox doctrines on the lion throne (Shizi Zuo, preaching seat), causing scholars to have doubts, lacking precepts, and having poor character, this is the deserved retribution.' After saying this, he disappeared. Qi Junzuo immediately threw

靈隱出家。更名鑑空。立行高邁。

五年。帝問澄觀國師。何謂華嚴法界。師曰。法界者眾生之性體也。世尊稱法界性說華嚴經。事理互融無不周遍。帝豁然有得。敕有司鑄金印。封為大統清涼國師○翰林學士白居易。問心要于凝禪師得八言。廣為八偈。謂覺觀定慧明通濟舍。觀偈云。以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄(八偈見長慶集)居易每於缽塔寺依如大師受八關齋戒者九度○歸宗智常禪師得法于馬祖。江州刺史李渤問師曰。須彌納芥子即不問。如何是芥子納須彌。師曰。人傳使君讀萬卷書是否。渤曰然。師曰。摩頂至踵如椰子大。萬卷書何處著。師以目有重瞳。以藥手按摩。目眥俱赤。世號赤眼歸宗○居士龐蘊參馬祖。問云。不與萬法為侶是什麼人。祖云。待汝一口吸盡西江水即向汝道。居士言下頓領玄要。元和中北遊襄漢居郭西小舍。一女靈照常制竹漉離賣以供朝夕。將逝令靈照出視日早晚及午以報。女遽曰。日已中矣。而有蝕也。居士出戶視之。女即登父座合掌坐亡。居士笑曰。我女鋒捷。於是更留七日。州牧于頔問疾。居士謂曰。但願空諸所有慎勿實諸所無。言訖枕公膝而化○敕諫議孟簡補闕蕭俯。于醴泉寺監護譯經潤文○無著禪師入五臺求見文殊。至金剛窟見山翁

【現代漢語翻譯】 現代漢語譯本： 在靈隱寺出家，更名爲鑑空（Jiankong）。他的行為高尚卓越。

五年後，皇帝問澄觀（ChengGuan）國師，什麼是《華嚴經》（HuaYan Jing）中的法界。國師回答說：『法界是眾生的本性。世尊闡述法界之性，宣講《華嚴經》，事與理相互融合，無所不周遍。』皇帝聽后豁然開悟，於是下令有關部門鑄造金印，封澄觀為大統清涼國師。

翰林學士白居易（Bai Juyi）向凝禪師（Ning Chanshi）請教心的要義，得到了八個字的訣竅，並將其擴充套件為八首偈語，分別是覺、觀、定、慧、明、通、濟、舍。其中觀偈說：『用心中之眼，觀察心外的現象，從何處產生？又從何處消失？反覆觀察，就能辨別真假。』（八首偈語見《長慶集》）白居易每次都在缽塔寺（Bota Si）依如大師（Rushi Dashi）受八關齋戒，共有九次。

歸宗智常禪師（Guizong Zhichang Chanshi）從馬祖（Mazu）處得法。江州刺史李渤（Li Bo）問他：『須彌山（Xumi Shan，佛教中的聖山）納入芥子（Jiezi，一種很小的種子）我不問，如何是芥子納入須彌山？』智常禪師回答說：『人們都說使君讀了萬卷書，是嗎？』李渤回答說：『是的。』智常禪師說：『從頭頂到腳跟，像椰子那麼大，萬卷書放在哪裡呢？』智常禪師因為眼睛有重瞳，用藥物**，結果眼眶都變紅了，世人稱他為赤眼歸宗。

居士龐蘊（Pang Yun）參拜馬祖，問道：『不與萬法為伴的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』龐蘊居士當下領悟了玄妙的道理。元和年間，他北遊襄漢，住在郭西的小屋裡。他的女兒靈照（Lingzhao）經常製作竹製的漉籬（一種過濾工具）來賣，以供早晚的生計。臨終時，龐蘊讓靈照出去看看太陽的早晚，到中午時來告訴他。靈照立刻說：『太陽已經到中午了，而且有日食。』龐蘊居士出門觀看，靈照就登上父親的座位，合掌坐化了。龐蘊居士笑著說：『我的女兒真敏捷！』於是又停留了七天。州牧于頔（Yu Di）來問候他的病情，龐蘊居士說：『但願空掉所有，千萬不要執著于虛無。』說完，枕著于頔的膝蓋而去世。

皇帝敕令諫議孟簡（Meng Jian）、補闕蕭俯（Xiao Fu）在醴泉寺（Liquan Si）監護翻譯佛經，並負責潤飾文字。

無著禪師（Wuzhu Chanshi）前往五臺山（Wutai Shan）求見文殊菩薩（Wenshu Pusa）。到達金剛窟（Jingang Ku）時，他見到一位山翁。

【English Translation】 English version: He left home at Lingyin Temple and changed his name to Jiankong (鑒空, meaning 'mirroring emptiness'). His conduct was noble and outstanding.

Five years later, the Emperor asked National Teacher Chengguan (澄觀, meaning 'clear observation') what the Dharmadhatu (法界, meaning 'Dharma Realm') of the Avatamsaka Sutra (華嚴經, HuaYan Jing) was. The National Teacher replied, 'The Dharmadhatu is the nature of all sentient beings. The World Honored One expounded on the nature of the Dharmadhatu and spoke the Avatamsaka Sutra. Matters and principles interpenetrate each other, encompassing everything.' The Emperor had a sudden realization and ordered the relevant authorities to cast a golden seal, bestowing upon Chengguan the title of Great Unifier, National Teacher Qingliang.

Hanlin Academician Bai Juyi (白居易) inquired about the essentials of the mind from Chan Master Ning (凝禪師) and obtained an eight-character formula, which he expanded into eight verses: Awareness, Observation, Concentration, Wisdom, Clarity, Penetration, Deliverance, and Renunciation. The verse on Observation says: 'Use the eye of the mind to observe external phenomena. From where do they arise? And from where do they vanish? Observe again and again, and then you can distinguish truth from falsehood.' (The eight verses are found in the Changqing Collection). Bai Juyi received the Eight Precepts of Abstinence from Master Rushi (如大師) at Bota Temple (缽塔寺) nine times.

Chan Master Zhichang of Guizong (歸宗智常禪師) received the Dharma from Mazu (馬祖). Li Bo (李渤), the Prefect of Jiangzhou, asked him, 'I won't ask about Mount Sumeru (須彌山, Xumi Shan, the sacred mountain in Buddhism) being contained within a mustard seed (芥子, Jiezi, a tiny seed), but how can a mustard seed contain Mount Sumeru?' Chan Master Zhichang replied, 'People say that Your Excellency has read ten thousand scrolls of books, is that so?' Li Bo replied, 'Yes.' Chan Master Zhichang said, 'From the crown of your head to your heels, you are the size of a coconut. Where are the ten thousand scrolls of books placed?' Chan Master Zhichang had double pupils in his eyes, and after using medicine, his eye sockets turned red. The world called him Red-Eyed Guizong.

Layman Pang Yun (龐蘊) visited Mazu and asked, 'What kind of person is not accompanied by the myriad dharmas?' Mazu said, 'When you have drunk all the water of the West River in one gulp, I will tell you.' Layman Pang Yun immediately understood the profound principle. During the Yuanhe era, he traveled north to Xianghan and lived in a small hut in Guoxi. His daughter Lingzhao (靈照) often made bamboo strainers (漉籬, a filtering tool) to sell to provide for their daily meals. When he was about to pass away, Pang Yun asked Lingzhao to go out and check the time of day and report to him at noon. Lingzhao immediately said, 'The sun is already at noon, and there is an eclipse.' Layman Pang Yun went out to look, and Lingzhao ascended her father's seat, put her palms together, and passed away while sitting. Layman Pang Yun laughed and said, 'My daughter is quick-witted!' So he stayed for another seven days. Yu Di (于頔), the Governor of the state, came to inquire about his illness. Layman Pang Yun said, 'Only wish to empty all that exists, and be careful not to cling to what does not exist.' After saying this, he rested his head on Yu Di's lap and passed away.

The Emperor ordered Meng Jian (孟簡), an advisor, and Xiao Fu (蕭俯), a Remonstrance Official, to supervise the translation of Buddhist scriptures at Liquan Temple (醴泉寺) and to be responsible for polishing the text.

Chan Master Wuzhu (無著禪師) went to Mount Wutai (五臺山) to seek an audience with Manjushri Bodhisattva (文殊菩薩, Wenshu Pusa). When he arrived at the Vajra Cave (金剛窟), he saw an old mountain man.

牽牛臨溪。著曰。愿見大士。翁牽牛歸。著隨入一寺。翁呼均提。有童子出迎。翁引著升堂坐。童子進玳瑁杯對飲酥酪。頓覺心神卓朗。翁問曰。近自何來。曰南方。翁曰。南方佛法如何住持。曰末代比丘少奉戒律。翁曰。多少眾。曰或三百或五百。著問。此間佛法如何住持。翁曰。龍蛇混雜凡聖同居。曰眾幾何。翁曰。前三三后三三。及暮呼童子引著出。著問童子何寺。曰般若寺也。著愴然悟此翁即文殊。即稽首童子足下求一言。童子隱身而歌曰。面上無嗔供養真。口裡無嗔吐妙香。心內無嗔是珍寶。無垢無染即真常。著因駐錫五臺。后頻與文殊會(別文載翁說偈曰。一念凈心是菩提。勝造恒沙七寶塔。寶塔畢竟化為塵。一念凈心成正覺)。

六年。般若三藏譯本生心地經。諫議大夫孟簡潤文。帝御製序。

九年。百丈懷海禪師亡。師得法于馬祖。自少林以來多居律寺說法。師始創禪居稱。長老上堂升座。主賓問酬激揚宗要。學者依臘次入僧堂。設長連床施椸(音移)架掛搭道具置十務寮舍以營眾事。後世從而廣之名禪院清規○法師智𧦬(音辯)多所著述。而聽徒絕少。因棄講居衡岳寺。一日有耆宿至閱師所著曰。汝所述頗符佛意而闕人緣。可辨食施飛走(辨見周禮辦俗)卻後二十年眾當自集。𧦬遂鬻

【現代漢語翻譯】 現代漢語譯本： 牽牛的人來到溪邊，（僧人）著說道：『希望能見到大士（菩薩的尊稱）。』老翁牽著牛回去了。著跟隨進入一座寺廟。老翁呼喚『均提』。有個童子出來迎接。老翁引著（僧人）著升堂就坐。童子端上玳瑁杯，（用）酥酪對飲。頓時覺得心神清明。老翁問道：『最近從哪裡來？』（僧人）著回答：『從南方來。』老翁說：『南方佛法如何住持？』（僧人）著回答：『末法時代的比丘很少奉行戒律。』老翁問：『有多少僧眾？』（僧人）著回答：『或者三百，或者五百。』著問：『此地佛法如何住持？』老翁說：『龍蛇混雜，凡人和聖人同住。』（僧人）著問：『僧眾有多少？』老翁說：『前三三，后三三。』到了傍晚，老翁呼喚童子引著（僧人）著出去。（僧人）著問童子這是什麼寺廟。童子說：『般若寺。』著悵然醒悟，這老翁就是文殊（文殊菩薩）。於是向童子的腳下叩拜，請求一句開示。童子隱身而歌唱道：『面上沒有嗔恨，這是真正的供養。口裡沒有嗔恨，吐出美妙的香氣。心裡沒有嗔恨，這是珍貴的寶物。沒有污垢沒有染著，這就是真常。』著因此駐錫五臺山。後來多次與文殊菩薩相會（另一篇文章記載老翁說偈語道：『一念清凈心是菩提，勝過建造恒河沙數的七寶塔。寶塔畢竟會化為塵土，一念清凈心成就正等正覺』）。

六年，般若三藏（譯經師）翻譯《本生心地經》。諫議大夫孟簡潤飾文字。皇帝親自撰寫序言。

九年，百丈懷海禪師去世。禪師從馬祖（道一禪師）處得法。自從少林寺以來，大多住在律寺說法。禪師開始建立禪居，稱為『長老上堂升座』，主持人和客人之間問答，激揚宗門要旨。學人按照受戒的年限依次進入僧堂。設定長連床，設定椸架（音移，衣架）懸掛衣物，放置生活用具，設定十個事務寮舍來經營僧眾事務。後世的人們效仿並加以擴大，稱為禪院清規。法師智辯（音辯）有很多著作，但是聽講的人很少。因此放棄講學，居住在衡岳寺。有一天，有位老者來到，閱讀了法師的著作，說：『你所說的頗符合佛意，但是缺少人緣。可以準備食物施捨給飛禽走獸（辨，見《周禮》，通『辦』），二十年後僧眾自然會聚集。』智辯於是賣掉（家產）

【English Translation】 English version: Qian Niu (Cowherd) came to the stream. Zhuo said, 'I wish to see the Great Being (a respectful title for Bodhisattva).' The old man led the cow back. Zhuo followed him into a temple. The old man called out 'Junti'. A young boy came out to greet them. The old man led Zhuo into the hall to sit down. The boy brought a tortoiseshell cup and they drank su-lao (clarified butter) together. Instantly, Zhuo felt his mind clear and bright. The old man asked, 'Where have you come from recently?' Zhuo replied, 'From the South.' The old man said, 'How is the Buddhadharma maintained in the South?' Zhuo replied, 'In the degenerate age, monks rarely uphold the precepts.' The old man asked, 'How many monks are there?' Zhuo replied, 'Perhaps three hundred, perhaps five hundred.' Zhuo asked, 'How is the Buddhadharma maintained here?' The old man said, 'Dragons and snakes are mixed together, ordinary people and sages live together.' Zhuo asked, 'How many monks are there?' The old man said, 'Three three in the front, three three in the back.' As evening approached, the old man called the boy to lead Zhuo out. Zhuo asked the boy what temple this was. The boy said, 'Prajna Temple.' Zhuo suddenly realized that this old man was Manjusri (Manjusri Bodhisattva). He prostrated himself at the boy's feet, seeking a word of instruction. The boy disappeared and sang: 'Without anger on the face, that is true offering. Without anger in the mouth, one utters wondrous fragrance. Without anger in the heart, that is a precious treasure. Without defilement and without attachment, that is true constancy.' Zhuo then resided at Mount Wutai. Later, he frequently met with Manjusri (another text records the old man saying in a verse: 'One thought of pure mind is Bodhi, surpassing the construction of seven-jeweled pagodas as numerous as the sands of the Ganges. Pagodas will eventually turn to dust, one thought of pure mind achieves perfect enlightenment').

In the sixth year, Prajna Tripitaka (translator of scriptures) translated the 'Bensheng Xindi Jing' (Sutra of the Ground of Being). The remonstrating official Meng Jian polished the text. The emperor personally wrote the preface.

In the ninth year, Zen Master Baizhang Huaihai passed away. The master received the Dharma from Mazu (Zen Master Daoyi). Since Shaolin, he mostly resided in Vinaya temples to preach the Dharma. The master initiated the establishment of Zen monasteries, called 'Elder ascends the hall and takes the seat,' with questions and answers between the host and guests, inspiring the essentials of the school. Students entered the monks' hall according to their years of ordination. Long continuous beds were set up, clothes racks (yi jia) were provided to hang clothes, and daily necessities were placed. Ten administrative offices were established to manage the affairs of the Sangha. Later generations followed and expanded upon this, calling it the 'Pure Rules of the Zen Monastery'. Dharma Master Zhibian (wisdom and eloquence) wrote many works, but few people listened to his lectures. Therefore, he abandoned lecturing and resided at Mount Hengyue. One day, an elder came and read the master's writings, saying, 'What you have said is quite in accordance with the Buddha's intention, but you lack affinity with people. You can prepare food and give it to the birds and beasts (prepare, see 'Zhou Li', meaning 'to manage'), and after twenty years, the Sangha will naturally gather.' Zhibian then sold (his property).

衣易米。日炊飯散郊外。感群烏來集。𧦬祝之曰。食吾飯者愿為法侶。后二十年往鄴城開講。座下千眾皆年少。

十年。南海經略使馬總上疏。請謚曹溪六祖敕謚大鑒禪師靈照之塔。柳宗元為撰碑。

十一年。隱峰禪師至淮右屬吳元濟阻兵。官軍與賊交鋒未決勝負。師振錫飛空。兩軍仰觀嘆異。既而官軍得捷。

十四年正月。敕迎鳳翔法門寺佛骨入禁中。敬禮三日。歷送京城十寺。世傳三十年當一開。開則歲豐人安。王公士庶瞻禮舍施。百姓煉頂灼膚以為供養。刑部侍郎韓愈上表曰。上古無佛而治漢明佛法至其後亂亡。晉魏以下年代尤促。梁武奉之為侯景所逼餓死臺城。事佛求福乃反得禍(上古俗厚故治。後世俗薄故亂。周孔以仁義為前驅。佛以真道為救世。皆所以易薄俗也。國祚修短系之定命。非佛法之可咎。梁武是住世。四果聖人。臨終尚修齋戒。當時史人不足以知。故言索蜜荷荷而崩。退之創為餓死臺城之言。甚為褻瀆。後世君子勿用此論)佛本夷狄之人。口不道先王之法言。身不服先王之法服。不知君臣之義父子之情(佛大聖人。降中天竺國。如生方乃天竺之東境邊方。豈當以中天為夷。一大藏此皆先佛之道。豈非法言。壞色袈裟出世標格。豈非法服。行法王法。故君不得而臣。為出家士

【現代漢語翻譯】 現代漢語譯本： 衣易米（姓名）。一天在郊外做飯，飯散落在地，引來一群烏鴉聚集。衣易米向烏鴉祝願說：『吃了我的飯的，希望成為我的佛法同伴。』後來二十年，他前往鄴城開講佛法，座下聽眾上千人，都是年輕人。 十年。南海經略使馬總上疏朝廷，請求追諡曹溪六祖（指慧能）為大鑒禪師，並敕令修繕靈照之塔。柳宗元為此撰寫碑文。 十一年。隱峰禪師前往淮右，正趕上吳元濟叛亂，官軍與叛軍交戰，勝負未分。禪師搖動錫杖飛向空中，兩軍士兵仰頭觀看，驚歎奇異。不久之後，官軍取得勝利。 十四年正月。皇帝下令迎請鳳翔法門寺的佛骨進入皇宮，恭敬禮拜三天。然後依次送到京城十座寺廟供奉。世俗相傳，每三十年佛骨才會開啟一次，開啟之年就會五穀豐登，人民安樂。王公貴族和普通百姓爭相瞻仰禮拜，捐獻財物，百姓甚至燒頂、灼膚來作為供養。刑部侍郎韓愈上書說：『上古時代沒有佛，國家也能治理得很好；漢明帝之後，佛法傳入，國家反而出現混亂和滅亡。晉、魏以來的朝代，壽命尤其短促。梁武帝信奉佛教，卻被侯景逼迫，餓死在臺城。事奉佛求福，反而招來禍患。（上古時代民風淳樸，所以容易治理。後世民風澆薄，所以出現混亂。周公、孔子以仁義作為先導，佛以真道作為救世的方法，都是爲了改變澆薄的民風。國家壽命的長短取決於天命，不能歸咎於佛法。梁武帝是住世的四果聖人，臨終時還在修行齋戒。當時的史官見識不足，所以記載他像索蜜荷荷一樣死去。韓愈首創梁武帝餓死臺城的說法，非常褻瀆。後世君子不要採用這種論調。）佛本是夷狄之人，口中不說先王的法言，身上不穿先王的法服，不懂得君臣之義、父子之情。（佛是大聖人，降生於中天竺國。如果說他的出生地是天竺的東境邊方，那豈能將中天竺視為夷狄？一大藏經都是先佛的教導，怎麼能說不是法言？壞色袈裟是出世的標誌，怎麼能說不是法服？佛行法王之法，所以君王不能把他當作臣子，他為出家之人。』）

【English Translation】 English version: Yi Yi Mi (name). One day, while cooking rice in the suburbs, some of the rice scattered on the ground, attracting a flock of crows. Yi Yi Mi made a vow to the crows, saying, 'May those who eat my rice become my Dharma companions.' Twenty years later, he went to Ye City to give lectures on the Dharma, and there were thousands of young people among his audience. In the tenth year, Ma Zong, the Pacification Commissioner of the South Sea, submitted a memorial to the court, requesting that the Sixth Patriarch of Cao Xi (referring to Huineng) be posthumously honored as Great Master Dajian, and that an imperial edict be issued to repair the Lingzhao Pagoda. Liu Zongyuan wrote the inscription for the stele. In the eleventh year, Zen Master Yin Feng went to Huaiyou, where Wu Yuanji was rebelling and obstructing the imperial troops. The government army and the rebel army were fighting, and the outcome was undecided. The Zen master shook his tin staff and flew into the air. The soldiers of both armies looked up and marveled at the strangeness. Soon after, the government army won the victory. In the fourteenth year, the first month, the emperor ordered that the Buddha's bone from Famen Temple in Fengxiang be brought into the palace and respectfully worshiped for three days. Then, it was sent to ten temples in the capital for offerings. It is said that the Buddha's bone is opened only once every thirty years, and in the year it is opened, there will be abundant harvests and peace for the people. Princes, nobles, and common people competed to pay homage and make donations, and the people even burned their heads and scorched their skin as offerings. Han Yu, the Vice Minister of the Ministry of Justice, submitted a memorial saying: 'In ancient times, there was no Buddha, and the country was well governed; after Emperor Hanming, Buddhism was introduced, but the country became chaotic and perished. The dynasties since the Jin and Wei were especially short-lived. Emperor Liangwu believed in Buddhism but was forced by Hou Jing and starved to death in Taicheng. Serving the Buddha to seek blessings, but instead inviting disaster. (In ancient times, the customs were simple and honest, so it was easy to govern. In later generations, the customs were frivolous, so there was chaos. The Duke of Zhou and Confucius used benevolence and righteousness as the guide, and the Buddha used the true Dharma as a way to save the world, all to change the frivolous customs. The length of a country's life depends on destiny and cannot be blamed on Buddhism. Emperor Liangwu was a living Arhat of the fourth fruit, and he was still practicing fasting and precepts at the time of his death. The historians at the time did not have enough knowledge, so they recorded that he died like Suo Mi He He. Han Yu first created the saying that Emperor Liangwu starved to death in Taicheng, which is very blasphemous. Later generations should not use this argument.) The Buddha was originally a barbarian, his mouth did not speak the words of the former kings, his body did not wear the clothes of the former kings, and he did not understand the righteousness between ruler and minister, and the affection between father and son. (The Buddha is a great sage, born in Central India. If his birthplace is said to be the eastern border of India, how can Central India be regarded as a barbarian? The entire Tripitaka is the teaching of the former Buddhas, how can it not be the words of the Dharma? The kasaya of broken colors is the mark of transcendence, how can it not be the clothes of the Dharma? The Buddha practices the Dharma of the Dharma King, so the king cannot treat him as a subject, he is a renunciate.)'

。故父不得而子。然于忠孝之道。所以報君與親者。非世俗區區而能所比)況其身死已久。枯朽之骨兇穢之餘。豈宜以入宮禁。乞以此骨付之水火。永絕根本。佛如有靈能作禍福。凡有殃咎宜加臣身。表入帝大怒。將抵以死。賴裴度等勸貶潮州刺史(佛示現生死。實未嘗滅。留取捨利為世造福。所在之處是為道場。何有慊乎宮禁。金剛堅固一切物不能壞。何能壞以水火。佛道慈恕。雖毀之不校。然護法天神自能降罰。今帝怒抵死。灼然必得其報。賴大臣救勸。是亦佛慈力救罰不致死也)○初舍利入大內夜放光明。早朝群臣皆賀曰。陛下聖德所感。韓愈獨不言。上問愈愈曰。微臣曾見佛經。佛光非青黃赤白等相。此是龍神衛護之光。上曰。如何是佛光。愈無對(雪竇代云。陛下高垂天鑒。古德云。許愈識佛光)○二月敕翰林學士張仲素撰佛骨碑。其略云岐陽法門寺鳴鸞阜有阿育王造塔。藏佛身指節。太宗特建寺宇。加之重塔。高宗遷之洛邑。天后薦以寶函。中宗紀之國史。肅宗奉之內殿。德宗禮之法宮。據本傳必三十年一開。則玉燭調金鏡朗。氛祲滅稼穡豐。云云。二十四日奉佛骨還於岐陽舊塔○韓愈至潮州。聞大顛師之名。請入郡問道留旬日。后祀神至海上。登靈山造其居(顛得法于石頭遷師)問師如何是道。師良久

【現代漢語翻譯】 因此，父親無法佔有兒子。然而，在忠孝的道理上，用來報答君主和父母的，不是世俗之人所能比擬的。（更何況佛骨）身死已久，枯朽之骨，兇穢之餘，怎麼適宜進入宮禁呢？請允許我將這佛骨付諸水火，永遠斷絕根本。佛如果真的有靈，能夠帶來禍福，那麼所有的災殃都應該加在我身上。奏章呈上后，皇帝勃然大怒，要判韓愈死罪。幸虧裴度等人勸諫，才被貶為潮州刺史。（佛示現生死，實際上從未真正滅度。留下舍利是爲了給世人造福，所在之處就是道場，怎麼會在意是否在宮禁之中呢？金剛堅固，一切事物都無法摧毀，又怎麼能用水火摧毀呢？佛道慈悲寬恕，即使被譭謗也不會計較。然而護法天神自然會降下懲罰。如今皇帝憤怒要判韓愈死罪，確實一定會得到報應。幸虧大臣們救勸，這也是佛的慈悲力量，使懲罰不至於死罪。） 當初舍利進入大內，夜晚放出光明。早朝時，群臣都祝賀說：『陛下聖德所感。』韓愈獨自不說話。皇上問韓愈，韓愈說：『微臣曾經見過佛經，佛光不是青黃赤白等相。這是龍神衛護的光芒。』皇上說：『什麼是佛光？』韓愈無言以對。（雪竇禪師代答說：『陛下高高地垂下天鑒。古德說：允許韓愈認識佛光。』） 二月，皇帝敕令翰林學士張仲素撰寫《佛骨碑》。碑文大略是說，岐陽法門寺鳴鸞阜有阿育王（Ashoka，印度孔雀王朝的國王）建造的塔，藏有佛身指節。唐太宗（Emperor Taizong of Tang Dynasty）特地建造寺宇，加以重塔。唐高宗（Emperor Gaozong of Tang Dynasty）將佛骨遷到洛邑（Luoyang）。天后（Empress Wu Zetian）用寶函供奉。唐中宗（Emperor Zhongzong of Tang Dynasty）將其記載在國史中。唐肅宗（Emperor Suzong of Tang Dynasty）將其供奉在內殿。唐德宗（Emperor Dezong of Tang Dynasty）在法宮禮拜。根據本傳記載，必須三十年開啟一次，那麼玉燭調和，金鏡明亮，妖氛消滅，莊稼豐收，等等。二十四日，將佛骨送回岐陽舊塔。 韓愈到達潮州后，聽聞大顛禪師（Dadian，Zen master）的名聲，請他到郡里問道，住了十幾天。後來祭祀神靈到海上，登上靈山建造住所。（大顛禪師從石頭遷禪師（Shitou Qian，Zen master）處得法）問禪師什麼是道，禪師沉默良久。

【English Translation】 Therefore, the father cannot possess the son. However, in the principles of loyalty and filial piety, what is used to repay the ruler and parents cannot be compared to what ordinary people can do. (Moreover, the Buddha's bones) have been dead for a long time, withered and decayed, and are remnants of inauspiciousness. How can they be suitable to enter the palace? I beg to commit these bones to water and fire, to forever cut off their roots. If the Buddha truly has spiritual power and can bring fortune and misfortune, then all calamities should befall me. After the memorial was presented, the emperor was furious and wanted to sentence Han Yu to death. Fortunately, Pei Du (Pei Du, a Tang Dynasty official) and others advised him, and he was demoted to the prefect of Chaozhou. (The Buddha manifests birth and death, but in reality, he has never truly passed away. Leaving behind relics is to bring blessings to the world, and wherever they are is a sacred place. How can they care whether they are in the palace or not? The Vajra is indestructible, and nothing can destroy it. How can it be destroyed by water and fire? The Buddha's way is compassionate and forgiving, and he will not hold grudges even if he is slandered. However, the Dharma-protecting deities will naturally inflict punishment. Now that the emperor is angry and wants to sentence Han Yu to death, he will surely receive retribution. Fortunately, the ministers advised him, and this is also the compassionate power of the Buddha, preventing the punishment from being death.) Initially, when the relics entered the inner palace, they emitted light at night. In the early morning court, the ministers all congratulated, saying, 'Your Majesty is moved by your sacred virtue.' Han Yu alone did not speak. The emperor asked Han Yu, and Han Yu said, 'Your humble servant has seen Buddhist scriptures, and the Buddha's light is not of colors such as blue, yellow, red, or white. This is the light of the dragon gods protecting it.' The emperor said, 'What is the Buddha's light?' Han Yu was speechless. (Zen Master Xuedou (Xuedou, Zen master) replied on his behalf: 'Your Majesty casts your heavenly gaze high. An ancient master said: Allow Han Yu to recognize the Buddha's light.') In the second month, the emperor ordered Zhang Zhongsu (Zhang Zhongsu, a Hanlin academician) to write the 'Stele of the Buddha's Bone.' The inscription roughly stated that at the Mingluan Mound of Famen Temple in Qiyang, there was a pagoda built by King Ashoka (Ashoka, the king of the Mauryan Dynasty of India), which contained a finger joint of the Buddha's body. Emperor Taizong (Emperor Taizong of Tang Dynasty) specially built a temple and added a heavy pagoda. Emperor Gaozong (Emperor Gaozong of Tang Dynasty) moved the Buddha's bone to Luoyang. Empress Wu Zetian (Empress Wu Zetian) enshrined it in a treasure box. Emperor Zhongzong (Emperor Zhongzong of Tang Dynasty) recorded it in the national history. Emperor Suzong (Emperor Suzong of Tang Dynasty) enshrined it in the inner palace. Emperor Dezong (Emperor Dezong of Tang Dynasty) worshiped it in the Dharma palace. According to the original biography, it must be opened once every thirty years, then the jade candle will be harmonious, the golden mirror will be bright, the evil atmosphere will be eliminated, and the crops will be abundant, and so on. On the twenty-fourth day, the Buddha's bone was sent back to the old pagoda in Qiyang. After Han Yu arrived in Chaozhou, he heard of the name of Zen Master Dadian (Dadian, Zen master), invited him to the prefecture to ask about the Way, and stayed for ten days. Later, he sacrificed to the gods at sea and climbed Ling Mountain to build a residence. (Zen Master Dadian obtained the Dharma from Zen Master Shitou Qian (Shitou Qian, Zen master)) He asked the Zen master what the Way is, and the Zen master remained silent for a long time.

。愈罔措。時三平義忠為侍者。乃擊禪床三下。師云。作么。三平云。先以定動后以慧拔。愈大喜曰。和尚門風高峻。愈于侍者邊得個入處。一日問師春秋多少。師提起數珠云。會么。答云。不會。師云。晝夜一百八。愈罔措。明日再造門首。逢首座舉前話。座云侍郎如何會。愈云。晝夜一百八意旨如何。座扣齒三下。愈至方丈進前語云。晝夜一百八意旨如何。師扣齒三下。愈云。信知佛法一般。師云。見甚道理。愈云適來首座亦如是。師喚首座問云。適來祇對侍郎佛法是么。座云是。師便打趁出院(保慶雲。首座知前不知后。大顛師令不單行)八月遷袁州刺史。復造其廬。施衣二襲以為別。尚書孟簡知愈與大顛游。以書嘉之愈答書稱。大顛頗聰明識道理。遠地無可與語者。故自山召至州郭留數十日。實能外形骸不為事物侵亂。因與之往來。及祭神海上遂造其廬。及來袁州留衣服為別。乃人之情非崇信其法求福田利益也。夫積善積惡殃慶自各以其類至。何有去聖人之道舍先王之法。而從夷狄之教。以求福利者哉云云。孟簡復服之曰。彼楊墨老氏之書。于理偏虛。非中道要切。釋氏之教則不然。大明善惡之異路。核天下神道報應之微。為廣其道非求糕糜嚫施作活計利妻子。奈何韓君以愚人下俚翁嫗之情見待之耶。且其法

【現代漢語翻譯】 現代漢語譯本：愈罔措（官員名，表示不知所措）。當時三平義忠（禪師名）擔任侍者。於是敲擊禪床三下。大顛（禪師名）問：『作甚？』三平（禪師名）說：『先以定力使之動搖，后以智慧將其拔除。』愈（官員名）非常高興地說：『和尚的門風高峻，我從侍者這裡得到了一個入處。』 一天，愈（官員名）問大顛（禪師名）年齡多少。大顛（禪師名）提起數珠說：『會么？』回答說：『不會。』大顛（禪師名）說：『晝夜一百八。』愈（官員名）不知所措。第二天再次來到門前，遇到首座舉起之前的話。首座說：『侍郎如何理解？』愈（官員名）說：『晝夜一百八意旨如何？』首座敲齒三下。愈（官員名）到方丈進前說：『晝夜一百八意旨如何？』大顛（禪師名）敲齒三下。愈（官員名）說：『相信佛法一般。』大顛（禪師名）說：『見到什麼道理？』愈（官員名）說：『剛才首座也這樣。』大顛（禪師名）叫來首座問：『剛才你對侍郎說的佛法是么？』首座說是。大顛（禪師名）便打他，趕出院子（保慶說：首座知前不知后，大顛師令不單行）。 八月，愈（官員名）調任袁州刺史。再次拜訪大顛（禪師名）的住所，贈送兩套衣服作為告別。尚書孟簡（官員名）知道愈（官員名）與大顛（禪師名）交往，寫信讚揚他。愈（官員名）回信說：『大顛（禪師名）頗聰明，識道理，遠地無可與語者，故自山召至州郭留數十日，實能外形骸不為事物侵亂，因與之往來，及祭神海上遂造其廬，及來袁州留衣服為別，乃人之情非崇信其法求福田利益也。夫積善積惡殃慶自各以其類至。何有去聖人之道舍先王之法，而從夷狄之教，以求福利者哉云云。』 孟簡（官員名）再次佩服地說：『彼楊墨老氏之書，于理偏虛，非中道要切。釋氏之教則不然，大明善惡之異路，核天下神道報應之微，為廣其道非求糕糜嚫施作活計利妻子。奈何韓君以愚人下俚翁嫗之情見待之耶。且其法』

【English Translation】 English version: Yu Wangcuo (name of an official, indicating being at a loss). At that time, Sanping Yizhong (name of a Chan master) was serving as an attendant. Thereupon, he struck the Zen bed three times. Dadian (name of a Chan master) asked: 'What are you doing?' Sanping (name of a Chan master) said: 'First use concentration to make it move, then use wisdom to uproot it.' Yu (name of an official) was very pleased and said: 'The abbot's style is lofty, and I have found an entry point from the attendant.' One day, Yu (name of an official) asked Dadian (name of a Chan master) how old he was. Dadian (name of a Chan master) raised his prayer beads and said: 'Do you understand?' He replied: 'I don't understand.' Dadian (name of a Chan master) said: 'Day and night, one hundred and eight.' Yu (name of an official) was at a loss. The next day, he came to the gate again and met the head monk who brought up the previous conversation. The head monk said: 'How does the vice minister understand it?' Yu (name of an official) said: 'What is the meaning of day and night, one hundred and eight?' The head monk tapped his teeth three times. Yu (name of an official) went to the abbot's room and said: 'What is the meaning of day and night, one hundred and eight?' Dadian (name of a Chan master) tapped his teeth three times. Yu (name of an official) said: 'I believe the Buddha-dharma is the same.' Dadian (name of a Chan master) said: 'What principle do you see?' Yu (name of an official) said: 'Just now, the head monk did the same.' Dadian (name of a Chan master) called the head monk and asked: 'Just now, was the Buddha-dharma you told the vice minister like this?' The head monk said yes. Dadian (name of a Chan master) then hit him and drove him out of the courtyard (Baoqing said: The head monk knew the beginning but not the end; Dadian's order does not go alone). In August, Yu (name of an official) was transferred to be the prefect of Yuanzhou. He visited Dadian's (name of a Chan master) residence again and presented two sets of clothes as a farewell gift. The Minister Meng Jian (name of an official) knew that Yu (name of an official) was associating with Dadian (name of a Chan master) and wrote a letter to praise him. Yu (name of an official) replied in a letter saying: 'Dadian (name of a Chan master) is quite intelligent and understands principles. There is no one to talk to in the remote area, so I summoned him from the mountain to the state capital and kept him for dozens of days. He is truly able to disregard his physical form and not be disturbed by things. Therefore, I associated with him, and when I sacrificed to the gods at sea, I built his residence. When I came to Yuanzhou, I left clothes as a farewell gift. This is human sentiment and not out of reverence for his Dharma or seeking the benefits of a field of merit. Accumulating good or evil, misfortune or fortune, each comes according to its kind. How can one abandon the way of the sages and forsake the laws of the former kings, and follow the teachings of the barbarians to seek blessings?' etc.' Meng Jian (name of an official) admired him again and said: 'The books of Yang Zhu, Mozi, and Laozi are biased and empty in principle, and not essential to the Middle Way. The teachings of Shakyamuni are not like that. They clearly illuminate the different paths of good and evil, and examine the subtleties of divine retribution in the world. To spread his way is not to seek cakes and alms to make a living and benefit one's wife and children. Why does Lord Han treat him with the sentiments of foolish, lowly old men and women? Moreover, his Dharma'

行於世。使人人自畏惡修善。豈不大助教化之防與。云云。

東坡曰。觀退之與孟簡書往復。云云。則知退之喜大顛。如喜文暢澄觀。而世人妄撰退之與顛書。其詞凡鄙。有一士人題其末。云歐陽謂此文非退之莫能及此。又誣永叔也。近世所傳退之別傳。深詆退之。又作永叔跋云。使退之復生不能自解免。吾友吳源明云。徐君平見介甫不喜退之。故作此文耳。

述曰。退之與大顛三書具存本集。退之見大顛既其有實。則往來書尺不應無之。一時信筆何能句句精到。謂之妄撰。恐成過論。至若別傳之辭。誠為凡鄙。是不能逃東坡之鑑也。

涪翁曰。退之見大顛后。作文理勝。而排佛之辭亦為之少沮云。

韓退之原道云。古之慾明明德于天下者先治其國。欲治其國者先齊其家。欲齊其家者先修其身。欲修其身者先正其心。欲正其心者先誠其意。然則古之所謂正心誠意者。將以有為也。今也欲治其心。而外天下國家滅其天常。子焉而不父其父。臣焉而不君其君。民焉而不事其事。孔子之作春秋也。諸侯用夷禮則夷之。夷而進于中國則中國之經曰。夷狄之有君不如諸夏之亡(音無)詩曰。戎狄是膺荊舒是懲。今也舉夷狄之法而加之先王之教之上。幾何其不胥而為夷也云云。然則如之何其可也曰人其人

【現代漢語翻譯】 現代漢語譯本： 在世間行事，使人人自覺畏懼邪惡而修習善良，豈不是大大有助於教化和防止犯罪嗎？如此說來。

東坡（蘇軾的號）說：『觀看韓愈與孟簡的書信往來，可知韓愈喜歡大顛（禪師），如同喜歡文暢（僧人名）和澄觀（僧人名）。而世人胡亂編造韓愈與大顛的書信，其文辭平庸鄙俗。有一位士人在書信末尾題寫道：歐陽修認為這篇文章除了韓愈沒人能寫出來。』這又是誣陷歐陽修啊。近世流傳的《韓退之別傳》，極力詆譭韓愈，又作歐陽修的跋文說：『即使韓愈復生也不能為自己辯解。』我的朋友吳源明說，徐君平因為王安石不喜歡韓愈，所以才寫了這篇文章。

我評論說：韓愈與大顛的三封書信都儲存在他的文集中。韓愈認為大顛確實有真才實學，那麼他們之間的書信往來不應該沒有。一時興起寫下的文字，怎麼可能句句都精妙到位呢？說它是胡亂編造，恐怕是過於苛刻的評論了。至於《別傳》中的言辭，確實平庸鄙俗，這是逃不過蘇軾的鑑別的。

涪翁（張耒的號）說：韓愈見過大顛之後，文章的條理更加清晰，而排斥佛教的言辭也因此有所減少。

韓愈《原道》中說：古代想要在天下彰明光顯德行的人，先要治理好自己的國家；想要治理好自己的國家，先要管理好自己的家庭；想要管理好自己的家庭，先要修養好自己的品德；想要修養好自己的品德，先要端正自己的心念；想要端正自己的心念，先要使自己的意念真誠。如此說來，古代所說的端正心念、真誠意念，是爲了有所作為啊。現在想要治理自己的心，卻把天下國家置之度外，滅絕了人倫常情。兒子不像兒子對待父親，臣子不像臣子對待君王，百姓不像百姓從事自己的事務。孔子作《春秋》，諸侯使用夷狄的禮儀就用夷狄看待他們，夷狄的禮儀如果進步到符合中國的規範，那麼就用中國的經典來規範他們。《春秋》上說：『夷狄有君主，不如諸夏沒有君主。』《詩經》上說：『討伐戎狄，懲罰荊舒。』現在卻把夷狄的法則加在先王的教誨之上，那還能有多少不變成夷狄呢？如此說來，這怎麼可以呢？要像對待人那樣對待人。

【English Translation】 English version: Acting in the world, causing everyone to consciously fear evil and cultivate goodness, wouldn't that greatly assist in education and crime prevention? So it is said.

Dongpo (Su Shi's pseudonym) said: 'Observing the correspondence between Han Yu and Meng Jian, one knows that Han Yu liked Da Dian (a Chan master) as much as he liked Wen Chang (a monk's name) and Cheng Guan (a monk's name). Yet people fabricate letters between Han Yu and Da Dian, their words being mediocre and vulgar. A scholar inscribed at the end of the letters, saying: Ouyang Xiu believed that no one but Han Yu could have written this article.' This is also slandering Ouyang Xiu. The recently circulated 'Unofficial Biography of Han Tuizhi' vehemently defames Han Yu and also includes a postscript by Ouyang Xiu, saying: 'Even if Han Yu were to be reborn, he could not exonerate himself.' My friend Wu Yuanming said that Xu Junping wrote this article because Wang Anshi disliked Han Yu.

I comment: The three letters between Han Yu and Da Dian are all preserved in his collected works. Han Yu believed that Da Dian truly had real talent and learning, so there shouldn't be no correspondence between them. How could words written on a whim be exquisite in every sentence? To say that it is fabricated is perhaps too harsh a comment. As for the words in the 'Unofficial Biography', they are indeed mediocre and vulgar, and this cannot escape Su Shi's discernment.

Fu Weng (Zhang Lei's pseudonym) said: After Han Yu met Da Dian, the logic of his writing became clearer, and his words of rejecting Buddhism also decreased somewhat.

Han Yu said in 'On the Origin of the Way': In ancient times, those who wanted to manifest virtue throughout the world first governed their own country; those who wanted to govern their own country first managed their own family; those who wanted to manage their own family first cultivated their own character; those who wanted to cultivate their own character first rectified their own hearts; those who wanted to rectify their own hearts first made their intentions sincere. Thus, what the ancients called rectifying the heart and making intentions sincere was for the sake of taking action. Now, wanting to govern one's own heart, they disregard the world and the country, extinguishing human relationships. Sons do not treat their fathers as fathers, ministers do not treat their rulers as rulers, and the people do not engage in their affairs. When Confucius wrote the 'Spring and Autumn Annals', he treated the feudal lords who used the rituals of the barbarians as barbarians, and if the rituals of the barbarians progressed to conform to Chinese standards, then he used the Chinese classics to regulate them. The 'Spring and Autumn Annals' says: 'It is better for the barbarians to have no ruler than for the various Xia to have no ruler.' The 'Book of Poetry' says: 'Attack the Rong and Di, punish Jing and Shu.' Now, they place the laws of the barbarians above the teachings of the former kings, how much can they not all become barbarians? So, how can this be allowed? Treat people as people.

火其書廬其居。明先王之道以道之。亦庶乎其可也。

柳宗元送沙門浩初序曰。儒者韓退之與予善。嘗病予嗜浮圖言訾予與浮圖游(退之以言與游兩端。為相責之本。子厚於後作兩節解釋。皆有關𨩼)近隴西李生自東都來。退之又寓書罪予。且曰。見送元生序不斥浮圖(重述退之責不斥浮圖之意)。浮圖誠有不可斥者(先立此句。為與浮圖言者之本)往往與易論語合。誠樂之。其于性情奭然不與孔子異道(次釋其言與儒書合與先聖不異。有此兩義)退之好儒未能過楊子。楊子之書于莊墨申韓皆有取焉。浮圖者反不及莊墨申韓之怪僻險賊耶(反責退之不及楊子。楊子尚不斥莊墨之怪險。退之何當斥浮圖之廣大)曰以其夷也(騰退之指佛為夷之言)果不通道而斥焉。以夷則將友惡來盜跖。而賤季札由余乎(秦之先蜚廉生惡來。父子俱以材力事殷紂。見史記。跖秦大盜。見莊子。二皆中國人。吳公子延陵季札賢臣。由余自西戎入秦。二人皆出於蠻戎)非所謂去名求實者矣(責退之果以其法為夷。則名與實俱失之矣)吾之所取者與易論語合。雖聖人復生不可得而斥也(再述浮圖之言與儒書合不當斥)退之所罪者其跡也(先立此句。責退之但觀跡而不知心)曰髡而緇無夫婦父子。不為耕農蠶桑而活人乎(出退之觀跡之意。

【現代漢語翻譯】 現代漢語譯本：燒燬他們的書籍，拆毀他們的住所。如果能用先王的道理來引導他們，或許還可以。

柳宗元《送沙門浩初序》中說：儒生韓退之與我交好，曾經責備我喜好佛家的言論，指責我與僧人交往（韓退之用『言』和『游』兩方面來作為責備的根本。柳宗元在後面作了兩段解釋，都與此有關）。近來隴西人李生從東都來，韓退之又寫信責備我，並且說：『看到你送元生的序，不斥責佛家。』（重述韓退之責備他不斥責佛家的意思）。佛家確實有不可斥責的地方（先立下這句話，作為與佛家言論相合的根本），常常與《易經》、《論語》相合。我確實喜歡它，它在性情方面光明磊落，與孔子的道沒有不同（其次解釋佛家的言論與儒家書籍相合，與先聖沒有不同。有這兩層意思）。韓退之喜好儒學，還不能超過楊雄。楊雄的書中，對於莊周、墨翟、申不害、韓非都有所取用。佛家難道還不如莊周、墨翟、申不害、韓非的怪僻、邪惡嗎？（反過來責備韓退之不如楊雄。楊雄尚且不斥責莊周、墨翟的怪異邪險，韓退之為何應當斥責佛家的廣大？）你說是因為他們是夷人（揭示韓退之指佛為夷人的言論）。如果確實因為不信奉正道而斥責他們，因為是夷人，那麼將要與惡來（惡來，Qin's ancestor 蜚廉's son, both served under King Zhou of Shang with strength.）盜跖（盜跖，a notorious bandit in Qin.）為友，而輕賤季札（季札，a virtuous minister of Wu.）由余（由余，came from the Rong people to Qin.）嗎？（惡來、盜跖都是中國人，季札、由余都出自蠻夷戎狄）。這不是所謂的捨棄虛名追求實效嗎？（責備韓退之如果因為佛法是夷法，那麼名與實都喪失了）。我所取用的是佛家與《易經》、《論語》相合的地方，即使聖人復生也不能斥責它（再次陳述佛家的言論與儒家書籍相合，不應當斥責）。韓退之所責備的是他們的外在形式（先立下這句話，責備韓退之只看外在形式而不知其內心）。他說：『他們剃髮染衣，沒有夫婦父子，不從事耕種蠶桑卻能活下去嗎？』（說出韓退之只看外在形式的意思）。

【English Translation】 English version: Burn their books and destroy their dwellings. If one could guide them with the ways of the former kings, perhaps it would be acceptable.

Liu Zongyuan's 'Preface to Sending Off the Monk Haochu' says: The Confucian scholar Han Tuizhi is a friend of mine. He once criticized me for being fond of Buddhist teachings and associating with monks (Han Tuizhi used 'words' and 'association' as the basis for his criticism. Liu Zongyuan later made two explanations, both related to this). Recently, Li Sheng from Longxi came from the Eastern Capital, and Han Tuizhi wrote to me again to rebuke me, saying: 'I saw your preface to sending off Yuan Sheng, and you did not denounce Buddhism.' (Reiterating Han Tuizhi's criticism of not denouncing Buddhism). Buddhism indeed has aspects that cannot be denounced (First establish this sentence as the basis for agreeing with Buddhist teachings), often aligning with the 'Book of Changes' and the 'Analects'. I truly enjoy it, as it is upright in matters of temperament and does not differ from the Dao of Confucius (Secondly, explain that Buddhist teachings align with Confucian books and do not differ from the former sages. There are these two meanings). Han Tuizhi, who is fond of Confucianism, cannot surpass Yang Xiong. Yang Xiong's books draw from Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei. Are Buddhists inferior to the eccentricities and wickedness of Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei? (In turn, criticizing Han Tuizhi for not being as good as Yang Xiong. Yang Xiong did not denounce the strangeness and danger of Zhuang Zhou and Mo Di, so why should Han Tuizhi denounce the vastness of Buddhism?) You say it is because they are barbarians (Revealing Han Tuizhi's statement that refers to Buddhism as barbarian). If one truly denounces them for not believing in the right path, then because they are barbarians, one would befriend E'lai (E'lai, Qin's ancestor 蜚廉's son, both served under King Zhou of Shang with strength.) and Robber Zhi (Robber Zhi, a notorious bandit in Qin.), and despise Ji Zha (Ji Zha, a virtuous minister of Wu.) and You Yu (You Yu, came from the Rong people to Qin.)? (E'lai and Robber Zhi were both Chinese, while Ji Zha and You Yu both came from barbarian tribes). Is this not what is called abandoning empty fame and seeking practical results? (Criticizing Han Tuizhi that if he considers Buddhism a barbarian practice, then both name and reality are lost). What I adopt is the alignment of Buddhism with the 'Book of Changes' and the 'Analects'. Even if a sage were to be reborn, they could not denounce it (Reiterating that Buddhist teachings align with Confucian books and should not be denounced). What Han Tuizhi criticizes is their external form (First establish this sentence, criticizing Han Tuizhi for only looking at the external form and not knowing the inner heart). He says: 'They shave their heads and wear black robes, have no spouses or children, and do not engage in farming or sericulture, yet they live?' (Expressing Han Tuizhi's meaning of only looking at the external form).

欲以世間之俗務責學出世間者)若是雖吾亦不樂也(暫同退之觀跡之見)退之忿其外而違其中。是知石不知韞玉也(正責退之觀跡不知心。夫沙門之法去世浮榮。故為剃染之容修習梵行。故無夫婦之累。至如出家學道。所以升濟父母之神明而為天宮凈土之歸者。如此報恩為至極也。非同俗士但在於生事死葬鬼享之而已。矧出家者。身參三寶世所尊敬。豈復責之以不耕織乎。無野人莫養君子。請藉此義。退之不知出家學道者之心。是不知石中有玉也)吾之所以嗜浮圖之言以此(此一節解釋與浮圖言者。意在於此)與其人游者(立此句為與浮圖游者之本)非必能通其道(俗儒不求盡通浮圖之妙)且凡為其道者。不愛官不爭能。樂山水而嗜安閑者為多(但知喜其清散不與俗士同)吾病世之逐逐然唯印組為務以相軋也(正說俗士唯以利名為常念)則舍是其焉從(不慕浮圖。復何所慕。舍舍同。焉音煙)吾之好與浮圖游以此(此一節解釋與浮圖游者在此。)今浩初閑其性安其情。讀其書(正通釋典)通易論語(旁合儒書)雖山水之樂。有文而文之(雖在幽閑。亦足以垂世立言)又父子咸為其道以養。而居泊焉而無求(信其所學有所師法)則其賢于為莊墨申韓之言(此子厚所以與之言)而逐逐然唯印組為務以相軋者。其亦遠矣(此

【現代漢語翻譯】 現代漢語譯本：如果用世俗的事務來責備學習出世間道理的人，即使我也不會高興（暫且同意韓愈只看表面的觀點）。韓愈惱怒於他們的外表而違背了他們的內在。這正是因為石頭不知道蘊藏著玉石（正是責備韓愈只看表面而不知其心。沙門的法則在於捨棄世間的浮華，所以才剃髮染衣，修習梵行，所以沒有夫婦的拖累。至於出家學道，是爲了昇華父母的神明，使他們歸於天宮凈土。這樣的報恩才是最極致的。不同於世俗之人只在于生養死葬、祭祀鬼神而已。更何況出家之人，身參三寶，為世人所尊敬，怎麼能再責備他們不耕田織布呢？沒有鄉野之人，誰來供養君子？請允許我借用這個道理。韓愈不知道出家學道者的心，就是不知道石頭中有玉）。我之所以喜歡佛家的言論，原因就在這裡（這一節解釋了與佛家言論交往的原因，意圖就在於此）。與那些人交往（立下這一句作為與佛家交往的根本），不一定能完全通曉他們的道理（世俗的儒生不求完全通曉佛家的精妙），而且凡是修習佛道的人，不貪愛官位，不爭強好勝，喜歡山水而愛好安閑的人居多（只知道喜歡他們的清靜散淡，不同於世俗之人）。我厭惡世人奔波追逐，只把追求官位作為要務，互相傾軋（正是說世俗之人只把利益名聲作為常念）。那麼不學習佛法，又能從哪裡追求呢？（不羨慕佛法，又能羨慕什麼呢？舍，同『啥』。焉，音『煙』）。我喜歡與佛家交往的原因就在這裡（這一節解釋了與佛家交往的原因就在這裡）。如今浩初性情閒適，心境安寧，閱讀佛經（真正通曉佛典），通曉《易經》、《論語》（廣泛涉獵儒家經典），即使是山水之樂，也能用文章來表達（即使身處幽靜閒適之地，也足以著書立說，傳於後世），而且父子都信奉佛道以供養父母，安居於淡泊之中而沒有所求（相信自己所學，有所師法），那麼他的賢德勝過那些著書立說如莊周、墨翟、申不害、韓非的人（這是柳宗元之所以與他交往的原因），而那些奔波追逐，只把追求官位作為要務，互相傾軋的人，就相差太遠了（這是柳宗元所感慨的）。 English version: If one were to use worldly affairs to criticize those who study the teachings of transcending the world, even I would not be pleased (I temporarily agree with Han Yu's view of only looking at the surface). Han Yu was angered by their appearance and violated their inner essence. This is because a stone does not know that it contains jade (This is precisely criticizing Han Yu for looking only at the surface and not knowing the heart. The law of the Shramanas lies in abandoning worldly vanities, so they shave their heads and dye their robes, cultivate Brahma conduct, and therefore have no burden of spouses. As for leaving home to study the Way, it is to elevate the spirits of parents and make them return to the Pure Land of the Heavenly Palace. Such repayment of kindness is the most extreme. It is different from ordinary people who only care about birth, death, burial, and ancestor worship. Moreover, those who leave home, participate in the Three Jewels, and are respected by the world, how can they be blamed for not farming and weaving? Without the common people, who would support the gentlemen? Please allow me to borrow this principle. Han Yu does not know the heart of those who leave home to study the Way, which is not knowing that there is jade in the stone). The reason why I like the words of Buddhism is here (This section explains the reason for associating with the words of Buddhism, and the intention lies in this). Associating with those people (Establishing this sentence as the foundation for associating with Buddhism), one may not necessarily fully understand their principles (Secular Confucians do not seek to fully understand the subtleties of Buddhism), and most of those who practice the Buddhist path do not covet official positions, do not compete for ability, and love mountains and rivers and enjoy leisure (They only know to like their purity and detachment, which is different from secular people). I hate the world's pursuit and pursuit, only taking the pursuit of official positions as the main task, and fighting each other (This is precisely saying that secular people only take profit and fame as their constant thoughts). Then, if you don't study Buddhism, where can you pursue it? (If you don't admire Buddhism, what else can you admire? 舍 (she) is the same as '啥 (sha)'. 焉 (yan), pronounced 'yan'). The reason why I like to associate with Buddhism is here (This section explains the reason for associating with Buddhism). Now Haochu is leisurely in nature and peaceful in mind, reading Buddhist scriptures (Truly understanding Buddhist scriptures), and understanding the 'Book of Changes' and 'Analects' (Extensively studying Confucian classics), even the joy of mountains and rivers can be expressed in writing (Even if you are in a quiet and leisurely place, it is enough to write books and establish words, and pass them on to future generations), and both father and son believe in Buddhism to support their parents, living in simplicity and without seeking anything (Believing in what they have learned, having a teacher to follow), then his virtue is better than those who write books and establish theories such as Zhuang Zhou (Zhuangzi), Mo Di (Mozi), Shen Buhai, and Han Fei (This is the reason why Liu Zongyuan associates with him), and those who rush around, only taking the pursuit of official positions as the main task, and fighting each other, are far behind (This is what Liu Zongyuan laments).

【English Translation】 If one were to use worldly affairs to criticize those who study the teachings of transcending the world, even I would not be pleased (I temporarily agree with Han Yu's view of only looking at the surface). Han Yu was angered by their appearance and violated their inner essence. This is because a stone does not know that it contains jade (This is precisely criticizing Han Yu for looking only at the surface and not knowing the heart. The law of the Shramanas lies in abandoning worldly vanities, so they shave their heads and dye their robes, cultivate Brahma conduct, and therefore have no burden of spouses. As for leaving home to study the Way, it is to elevate the spirits of parents and make them return to the Pure Land of the Heavenly Palace. Such repayment of kindness is the most extreme. It is different from ordinary people who only care about birth, death, burial, and ancestor worship. Moreover, those who leave home, participate in the Three Jewels, and are respected by the world, how can they be blamed for not farming and weaving? Without the common people, who would support the gentlemen? Please allow me to borrow this principle. Han Yu does not know the heart of those who leave home to study the Way, which is not knowing that there is jade in the stone). The reason why I like the words of Buddhism is here (This section explains the reason for associating with the words of Buddhism, and the intention lies in this). Associating with those people (Establishing this sentence as the foundation for associating with Buddhism), one may not necessarily fully understand their principles (Secular Confucians do not seek to fully understand the subtleties of Buddhism), and most of those who practice the Buddhist path do not covet official positions, do not compete for ability, and love mountains and rivers and enjoy leisure (They only know to like their purity and detachment, which is different from secular people). I hate the world's pursuit and pursuit, only taking the pursuit of official positions as the main task, and fighting each other (This is precisely saying that secular people only take profit and fame as their constant thoughts). Then, if you don't study Buddhism, where can you pursue it? (If you don't admire Buddhism, what else can you admire? 舍 (she) is the same as '啥 (sha)'. 焉 (yan), pronounced 'yan'). The reason why I like to associate with Buddhism is here (This section explains the reason for associating with Buddhism). Now Haochu is leisurely in nature and peaceful in mind, reading Buddhist scriptures (Truly understanding Buddhist scriptures), and understanding the 'Book of Changes' and 'Analects' (Extensively studying Confucian classics), even the joy of mountains and rivers can be expressed in writing (Even if you are in a quiet and leisurely place, it is enough to write books and establish words, and pass them on to future generations), and both father and son believe in Buddhism to support their parents, living in simplicity and without seeking anything (Believing in what they have learned, having a teacher to follow), then his virtue is better than those who write books and establish theories such as Zhuang Zhou (Zhuangzi), Mo Di (Mozi), Shen Buhai, and Han Fei (This is the reason why Liu Zongyuan associates with him), and those who rush around, only taking the pursuit of official positions as the main task, and fighting each other, are far behind (This is what Liu Zongyuan laments).

子厚所以與之遊)。

述曰。退之不知佛。所以斥佛。後世士夫見韓原道及答孟書簡。則便以能距楊墨者為比楊墨之僻誠足距者。至於佛道廣大。則凡世間九流悉為所容。未有一法出乎佛道之外。豈當以楊墨比之哉。或曰。柳子謂浮圖之言與易論語合。易語世間言教。豈足以知佛道之極際。曰浩初以子厚儒生。未可語以深妙。故以易論語要義比況之。俾其易領耳。柳子既有所發。故復欲以此警退之之不逮。非從易論語中說。則儒人未易領也。然子厚自此卒能優入此宗。故其送元舉序云。佛之道大而多容。無姓碑云。紹承本統以順中道。送重巽師序云。吾自幼學佛。求其道三十年。吾獨有得焉。此未可以易論語裁量之也。嗚呼退之之斥佛。非柳子不足以責。今以浩初序章句以釋之。將以廣柳子之能言也。

韓愈斥潮州。第四女拏年十二死於道。瘞商南山下。及后為京兆。歸其骨于河陽韓氏墓。為壙文曰。愈為少秋官。言佛夷鬼其法亂治。梁武事之。卒有侯景之敗。可一掃去不使瀾漫。天子謂其言不祥。斥之南海揭陽之地。

述曰。退之鄙佛為夷。專責梁武事佛及禍。以警當年之君上。而退之終罹斥逐之禍。何其速哉。梁武住世應真示現君主。志公傅大士共相施化。豈世儒所能測識哉。

韓愈讀

【現代漢語翻譯】 現代漢語譯本： （柳宗元）之所以與浩初交往的原因）。

評述：韓愈不懂佛法，所以才排斥佛教。後世的讀書人看到韓愈的《原道》以及《答孟郊書》等書信，就認為韓愈能夠抵禦楊朱、墨翟的邪說，確實值得稱道。至於佛道廣大精深，世間九流之學都能被它包容，沒有哪一種法能夠超出佛道之外，怎麼能用楊朱、墨翟來相比呢？有人說，柳宗元認為佛教的言論與《易經》、《論語》相合。《易經》、《論語》是世間的言教，怎麼能夠了解佛道的最高境界呢？我說，浩初認為柳宗元是儒生，不能和他講深奧的道理，所以用《易經》、《論語》的要義來比喻，讓他容易領會罷了。柳宗元既然有所領悟，所以又想用這個來警醒韓愈的不足，並非是從《易經》、《論語》中來說，不然儒生不容易領會。然而柳宗元從此最終能夠深入佛法，所以他在《送元十八序》中說，『佛的道廣大而能包容』，《無姓和尚碑》中說，『繼承根本的統緒以順應中道』，《送重巽師序》中說，『我從小學習佛法，尋求它的道理三十年，我獨自有所得』。這些不是可以用《易經》、《論語》來衡量的。唉，韓愈排斥佛教，沒有柳宗元就不能責備他。現在用浩初的序和章句來解釋它，將要擴充套件柳宗元能言善辯的能力。

韓愈被貶到潮州，第四個女兒韓拏（韓愈的第四個女兒）十二歲死在路上，埋葬在商南山下。等到後來韓愈做了京兆尹，把女兒的遺骨遷回河陽韓氏的墓地，寫了墓誌銘說，『我韓愈做少秋官的時候，說佛教是夷狄的鬼道，它的法術擾亂了國家的治理。梁武帝信奉它，最終導致了侯景之亂。應該把佛教一掃而空，不讓它氾濫。』皇帝認為他的話不吉利，把他貶到南海揭陽這個地方。

評述：韓愈鄙視佛教為夷狄之教，專門責備梁武帝信奉佛教以及帶來的災禍，以此來警醒當年的君王。而韓愈最終遭受貶謫的災禍，多麼迅速啊！梁武帝住世是應真示現的君主，志公（寶誌禪師）和傅大士（傅翕）共同施行教化，哪裡是世俗的儒生所能測度的呢？

韓愈讀

【English Translation】 English version: (The reason why Liu Zihou (Liu Zongyuan) associated with him (Haochu)).

Commentary: Han Yu did not understand Buddhism, so he rejected it. Later scholars, upon seeing Han Yu's 'Yuan Dao' (On the Origin of the Way) and letters such as 'Reply to Meng Jiao,' considered Han Yu capable of resisting the heresies of Yang Zhu and Mo Di, which was indeed commendable. However, the Buddha's Way is vast and profound, encompassing all nine streams of worldly learning. There is no dharma that exists outside the Buddha's Way. How can it be compared to Yang Zhu and Mo Di? Some say that Liu Zongyuan believed that the words of Buddhism were in accordance with the 'I Ching' (Book of Changes) and the 'Analects.' The 'I Ching' and the 'Analects' are worldly teachings; how can they understand the ultimate realm of the Buddha's Way? I say that Haochu considered Liu Zongyuan a Confucian scholar and could not speak to him of profound principles, so he used the essential meanings of the 'I Ching' and the 'Analects' as an analogy to make it easier for him to understand. Since Liu Zongyuan had some understanding, he wanted to use this to warn Han Yu of his shortcomings. It was not from the 'I Ching' and the 'Analects' that he spoke, otherwise, it would not be easy for Confucian scholars to understand. However, Liu Zongyuan was eventually able to deeply enter this school of thought. Therefore, in his 'Preface to Sending Yuan Shiba,' he said, 'The Buddha's Way is vast and accommodating.' In the 'Stele of the Nameless Monk,' he said, 'Inheriting the fundamental lineage to accord with the Middle Way.' In the 'Preface to Sending Chong Xun Shi,' he said, 'I have studied Buddhism since childhood, seeking its principles for thirty years, and I have gained something unique.' These cannot be measured by the 'I Ching' and the 'Analects.' Alas, Han Yu's rejection of Buddhism could not be criticized without Liu Zongyuan. Now, I will use Haochu's preface and commentary to explain it, intending to expand Liu Zongyuan's ability to speak eloquently.

When Han Yu was demoted to Chaozhou, his fourth daughter, Han Na (Han Yu's fourth daughter), died on the road at the age of twelve and was buried at the foot of Mount Shangnan. Later, when Han Yu became the Governor of Jingzhao, he moved his daughter's remains back to the Han family cemetery in Heyang and wrote an epitaph saying, 'When I, Han Yu, was a junior official, I said that Buddhism was the way of barbarian ghosts, and its practices disrupted the governance of the country. Emperor Wu of Liang believed in it, which ultimately led to the Hou Jing Rebellion. Buddhism should be swept away so that it does not spread unchecked.' The emperor thought his words were inauspicious and demoted him to Jieyang in the South Sea.

Commentary: Han Yu despised Buddhism as a barbarian teaching, specifically blaming Emperor Wu of Liang for believing in Buddhism and the disasters it brought, in order to warn the rulers of that time. But Han Yu ultimately suffered the disaster of demotion. How quickly it happened! Emperor Wu of Liang's presence in the world was a manifestation of a true being, and Zhi Gong (Zen Master Baozhi) and Fu Dashi (Fu Xi) jointly carried out teachings. How could worldly Confucian scholars fathom this?

Han Yu read

墨子云。儒墨同是堯舜。同非桀紂。同修身正心。以治天下國家。奚不相說如是哉。予以為辨。生於末學各務其師之說。非二師之道未然也。孔子必用墨子。墨子必用孔子。不相用不得為孔墨。

藏六祖秀禪師作歐陽外傳。記祖印與永叔論道。因錄古人非韓者。略出王荊公蘇東坡龍先生嵩明教之說。荊公曰。人有樂孟子之距楊墨而以斥佛老為己功。嗚呼莊子所謂夏蟲者。其斯人之謂乎。道歲也。聖人時也。執一時而疑歲者。終不聞道矣云云。東坡曰。退之之與聖人之道。蓋亦知好其名矣。而未能樂其實。何者其為論甚高。其待孔子孟子甚尊。而距楊墨佛老甚嚴。此其用力亦不可謂不至矣。然其論至於理而不精。支離蕩佚往往自叛其說而不知。云云。西蜀龍先生作非韓百篇。其略有云。孟郊失三子。退之與詩曰。失子將何尤。吾將尤上天。汝實主下土。與奪一何偏。彼于汝何有。乃令蕃且延。此獨何罪辜。生死旬日間。詩三百下以風刺上。刺于至不仁也。其辭不怒。孰有怨天而侮訕之者。其勇於毀佛老蓋可見矣。今錄十許條云。佛老大聖。斥為夷狄(原道)孔墨異道。今云本同。反孟玷孔(讀墨子)道本同教常異。儒教經世佛老教出世。退之主經世以廢出世。未足知道(原道)性本一。今言三品五性。未足知性(

【現代漢語翻譯】 現代漢語譯本 墨子說：『儒家和墨家都以堯舜為榜樣，都反對桀紂。都致力於修身正心，以治理天下國家。為什麼不能像這樣互相贊同呢？』我認為這是因為後來的學者各自堅持他們老師的學說，而不是兩位老師的道原本就是這樣。孔子一定要借鑑墨子的思想，墨子也一定要借鑑孔子的思想，不互相借鑑就不能成為孔子和墨子。

藏六祖秀禪師寫了《歐陽外傳》，記錄了六祖慧能的弟子神秀禪師與歐陽修討論佛道。其中記錄了古人批評韓愈的言論，略微摘錄了王安石、蘇軾、龍先生、嵩明教的觀點。王安石說：『有人以孟子排斥楊朱、墨翟而自認為功勞，並以此來排斥佛教和道教。唉！莊子所說的夏蟲，大概就是說這種人吧。道是週而復始的，聖人是應時而生的。執著於一時而懷疑週而復始的道的人，終究不會明白道。』等等。蘇軾說：『韓愈對於聖人的道，大概也只是知道喜歡它的名聲罷了，而不能真正樂於它的實際。為什麼這麼說呢？因為他的言論非常高妙，他對孔子、孟子非常尊敬，但是他對楊朱、墨翟、佛教、道教非常嚴厲。他在這方面下的功夫也不可謂不深。然而他的論述到了理上卻不精細，支離破碎，放蕩不羈，常常自己背叛自己的觀點而不知道。』等等。西蜀龍先生寫了《非韓百篇》，其中大概有這樣的內容：孟郊失去了三個兒子，韓愈寫詩說：『失去兒子將要責怪誰呢？我將要責怪上天。你實在主管下土，給予和奪取是多麼偏頗啊。他們對於你有什麼呢？卻讓他們繁盛而且延續。這又有什麼罪過呢？生死就在幾天之內。』《詩經》三百篇以下用來諷刺上位者，諷刺到了極不仁的地步。他的言辭不憤怒，誰會怨恨上天而侮辱誹謗呢？他勇於譭謗佛教和道教，由此可見一斑。現在摘錄十幾條：佛和老子是大聖人，（韓愈在《原道》中）卻斥責他們為夷狄；孔子和墨子的道不同，現在卻說他們原本相同，這是反對孟子，玷污孔子（韓愈在《讀墨子》中）；道原本相同，教義常常不同，儒教是經世致用的，佛教和道教是出世的，韓愈主張經世致用而廢棄出世，這是不足以知道（《原道》）；人性原本是統一的，現在卻說有三品五性，這是不足以知道人性（

【English Translation】 English version Mozi said: 'The Confucians and the Mohists both take Yao (a legendary sage king of China) and Shun (another legendary sage king) as their models, and both oppose Jie (the last ruler of the Xia dynasty, known for his tyranny) and Zhou (the last ruler of the Shang dynasty, also known for his tyranny). Both are dedicated to cultivating oneself and rectifying the heart, in order to govern the world and the state. Why can't they agree with each other in this way?' I think this is because later scholars each insist on their teacher's doctrines, rather than the fact that the two teachers' Dao (the Way) was originally like this. Confucius must learn from Mozi's ideas, and Mozi must also learn from Confucius's ideas; without learning from each other, one cannot become Confucius and Mozi.

Zen Master Zangliuzu Xiu wrote 'Outer Biography of Ouyang', recording the discussion of the Dao between Zen Master Shenxiu (a disciple of the Sixth Patriarch Huineng) and Ouyang Xiu. It records the ancient people's criticisms of Han Yu, and briefly excerpts the views of Wang Anshi, Su Shi, Mr. Long, and Song Mingjiao. Wang Anshi said: 'Some people take Mencius's rejection of Yang Zhu (a philosopher who advocated 'each one for himself') and Mo Di (Mozi) as their own merit, and use this to reject Buddhism and Taoism. Alas! The summer insect that Zhuangzi (a famous Taoist philosopher) spoke of is probably referring to this kind of person. The Dao is cyclical, and the sages are born in response to the times. Those who cling to one time and doubt the cyclical Dao will never understand the Dao.' And so on. Su Shi said: 'Han Yu, regarding the Dao of the sages, probably only knows to like its reputation, but cannot truly enjoy its reality. Why do I say this? Because his arguments are very lofty, he respects Confucius and Mencius very much, but he is very strict with Yang Zhu, Mo Di, Buddhism, and Taoism. The effort he puts into this cannot be said to be insufficient. However, his arguments are not refined when it comes to reason, fragmented and unrestrained, often betraying his own views without knowing it.' And so on. Mr. Long of Western Shu wrote 'One Hundred Chapters Against Han Yu', which roughly contains the following: Meng Jiao lost three sons, and Han Yu wrote a poem saying: 'Whom shall I blame for losing my sons? I shall blame Heaven. You are truly in charge of the lower earth, how biased is your giving and taking. What do they have to do with you? Yet you let them flourish and continue. What crime is this? Life and death are within a few days.' The three hundred poems of the Book of Poetry are used to satirize those in high positions, satirizing to the point of extreme inhumanity. His words are not angry, who would resent Heaven and insult and slander? His courage to slander Buddhism and Taoism can be seen from this. Now I excerpt more than ten articles: Buddha and Laozi (Lao Tzu, the founder of Taoism) are great sages, but (Han Yu in 'Yuan Dao' (On the Origin of the Way)) rebukes them as barbarians; the Dao of Confucius and Mozi are different, but now he says they were originally the same, this is opposing Mencius and defiling Confucius (Han Yu in 'Reading Mozi'); the Dao is originally the same, but the teachings are often different, Confucianism is for governing the world, Buddhism and Taoism are for transcending the world, Han Yu advocates governing the world and abandoning transcending the world, this is not enough to know the Dao ('Yuan Dao'); human nature is originally unified, but now he says there are three grades and five natures, this is not enough to know human nature (

原性)人為貴。今以夷狄禽獸同人乎(原人)先朝迎佛骨。而升遐近於幸災(直諫表)左遷潮陽。而勸封禪近於獻諂求入(賀尊號表)畏修史之禍而勇於排佛(答劉秀才書)為駁雜之說而好為博塞(駁雜如毛穎傳。迭窮文之類。博塞見張藉書)嵩明教非韓三十篇。其言曰。舊唐史謂。韓子性偏僻。剛訐于道。不弘考其書。觀其行誠然耳。欲韓如古人從容中道。固不逮也。宜乎。識者謂韓第文辭人耳。夫文所以傳道也。道不至雖甚文奚用。學者不能考。而徒效其文。以譏沮二教聖人為已能。故為書以辨之。以正夫天下之好毀者(云云。其條攻之辭大略如龍先生)東坡曰。昔之為性論者多矣。而不能定於一。始孟子以為善。荀子以為惡。楊子以為善惡混。而韓愈者又取夫三子之說而折之。以孔子之論。離性以為三品。曰中人可以上下。而上智與下愚不移。以為三子者。皆出於其中而遺其上下。嗟夫是未知乎所謂性者。而以夫才者言之。夫性與才相近而不同。聖人之所與。小人共之。而皆不逃焉。是真所謂性也。而其才固將有所不同。天下之言性者。皆雜乎才而言之。是以紛紛而不能一也。孔子之所謂中人可以上下。而上智與下愚不移者。是論其才也。至於言性則未嘗斷其善惡。曰性相近也習相遠也而已。韓愈之說則又有甚

【現代漢語翻譯】 現代漢語譯本： （原性）人為貴。現在因為把夷狄禽獸和人等同嗎？（原人）先朝迎接佛骨，而駕崩接近於幸災樂禍（直諫表）。被貶到潮陽，卻勸人封禪接近於獻媚求取進身（賀尊號表）。畏懼修訂歷史的災禍卻勇於排斥佛教（答劉秀才書）。因為駁雜的學說而喜歡博弈賭博（駁雜如毛穎傳，迭窮文之類，博塞見張藉書）。 嵩明認為韓愈的文章並非三十篇都是好的。他的話是：舊唐史說，韓愈天性偏頗，剛愎自用，不弘揚正道。考察他的書，觀察他的行為確實如此。想要韓愈像古人那樣從容中道，本來就趕不上。所以，有見識的人認為韓愈只不過是個文辭之人罷了。文章是用來傳播道理的，道理沒有達到，即使文章寫得再好又有什麼用呢？學習的人不能考察，卻只是效仿他的文辭，來譏諷詆譭佛教聖人，認為自己很能幹。所以寫書來辨明這些，來匡正天下那些喜歡詆譭的人（云云，他攻擊的言辭大略像龍先生）。 蘇軾說：過去談論性的人很多了，卻不能確定一個統一的說法。開始孟子認為人性本善，荀子認為人性本惡，楊雄認為人性善惡混雜，而韓愈又採取了這三家的說法而加以折中，用孔子的理論，把人性分為三品，說中等人可以變好變壞，而上智和下愚不會改變。認為這三家都只看到了人性中的一部分而遺漏了上下兩端。唉！這是不瞭解所謂的性，而是用才能來說事。性和才能相近而不同，聖人和小人都共同具有，而且都無法逃避，這才是真正的性。而他們的才能本來就會有所不同。天下談論性的人，都混雜著才能來說，所以眾說紛紜而不能統一。孔子所說的中等人可以變好變壞，而上智和下愚不會改變，這是在談論才能。至於說到性，則未曾斷定其善惡，只是說『性相近也，習相遠也』罷了。韓愈的說法就更加過分了。

【English Translation】 English version: 'Original nature' values humanity. Now, is it because they equate barbarians and beasts with humans? (On the Origin of Man) The previous dynasty welcomed the Buddha's relics, and the emperor's death was close to rejoicing in disaster (Memorial of Direct Admonition). He was demoted to Chaozhou, yet his advice to perform the Feng and Shan sacrifices was close to flattery for personal gain (Memorial Congratulating on the Honored Title). He feared the disaster of revising history but was brave in rejecting Buddhism (Letter in Response to Scholar Liu). He favored mixed doctrines and enjoyed gambling (Mixed doctrines like the 'Biography of Mao Ying,' repeated literary poverty, gambling seen in Zhang Ji's book). Song Ming believed that not all thirty of Han Yu's essays were good. He said: The old Tang history says that Han Yu was biased in nature, stubborn and self-willed, and did not promote the right path. Examining his books and observing his actions, this is indeed the case. Wanting Han Yu to be as moderate and balanced as the ancients was originally unattainable. Therefore, knowledgeable people believe that Han Yu was merely a man of letters. Literature is used to convey the Dao (the Way), and if the Dao is not reached, what use is even the best literature? Those who study cannot examine, but only imitate his writing, to ridicule and denigrate the Buddhist saints, thinking themselves capable. Therefore, he wrote a book to clarify these things, to correct those in the world who like to slander (etc., his words of attack are roughly like those of Mr. Long). Su Shi said: In the past, there were many who discussed human nature, but they could not settle on a unified view. Initially, Mencius believed that human nature is inherently good, Xunzi believed that human nature is inherently evil, Yang Xiong believed that human nature is a mixture of good and evil, and Han Yu adopted these three views and compromised them, using Confucius's theory to divide human nature into three grades, saying that mediocre people can become good or bad, while the highly intelligent and the extremely foolish do not change. He believed that these three only saw a part of human nature and missed the upper and lower ends. Alas! This is not understanding what is meant by nature, but using talent to speak. Nature and talent are similar but different, shared by both sages and petty people, and none can escape it, this is the true nature. And their talents will originally be different. Those in the world who discuss nature all mix it with talent, so there are many different opinions and they cannot be unified. Confucius's saying that mediocre people can become good or bad, while the highly intelligent and the extremely foolish do not change, is discussing talent. As for speaking of nature, he never determined its goodness or evil, but only said 'Nature is near, habit is far.' Han Yu's statement is even more excessive.

者。離性以為情。而合才以為性。是故其論終莫能通。

賈島初為浮圖。名無本。來東都時禁僧午後不得出。島為詩自傷。韓愈因教其為文。遂去浮圖舉進士。有李洞者。慕島為詩。鑄像以事之。嘗稱賈島佛。

佛祖統紀卷第四十一(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十二

宋咸淳四明東湖沙門志磐撰

法運通塞志十七之九

穆宗(恒憲宗第三子)

長慶元年。上親制南山律師贊曰。代有覺人為如來使。龍鬼歸降天人奉事。聲飛五天辭驚萬里。金烏西沈佛日東舉。稽首歸依肇律宗主(至今律宗。修忌之日。用以稱讚)○幽州節度使劉總上表請出家。帝不許。總乃以印付留。后自剃髮為僧。以私第為寺。帝乃從其志。封為大覺師。賜僧臘五十。寺名報恩○河東節度使裴度奏。五臺佛光寺慶雲見。文殊大士乘師子于空中。從者萬衆。上遣使供萬菩薩。是日復有慶雲見於寺中　敕龍興寺沙門惟英。充翰林待詔兩街僧統。

二年。汾陽無業禪師(見馬祖)凡學者致問必答之曰。莫妄想。憲宗屢遣使召。皆辭以疾。上即位思一瞻禮。至是遣兩街靈阜。赍詔迎請。師笑謂眾曰。吾從別道去矣。中夜集眾說法。端坐而逝。敕謚大達國師

【現代漢語翻譯】 現代漢語譯本： 這些人，離開自性而認為是情，把才華的結合當作自性。因此，他們的論述始終無法得到融會貫通。

賈島最初是出家的僧人，法名無本。來到東都的時候，正趕上禁令，僧人午後不得外出。賈島為此作詩自傷。韓愈於是教他寫作文章，賈島便離開佛門去參加進士考試。有個叫李洞的人，仰慕賈島的詩，鑄造他的雕像來侍奉，曾經稱賈島為佛。

《佛祖統紀》卷第四十一（終） 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第四十二

宋咸淳四明東湖沙門志磐 撰

法運通塞志十七之九

穆宗（恒憲宗第三子）

長慶元年，皇上親自撰寫《南山律師贊》說：『世代都有覺悟的人作為如來的使者，龍和鬼都歸降，天人和人都恭敬侍奉。名聲傳遍五天，言辭震驚萬里。金烏西沉，佛日東昇。稽首歸依，律宗之主（至今律宗，在修忌之日，用此來稱讚）。』幽州節度使劉總上表請求出家，皇帝不允許。劉總於是把官印留下，自己剃髮為僧，把自己的住宅改為寺廟。皇帝於是順從他的意願，封他為大覺師，賜予僧臘五十年，寺廟名為報恩寺。河東節度使裴度上奏說，五臺山佛光寺出現慶雲，文殊大士（Manjusri）乘坐獅子在空中，跟隨的人有成千上萬。皇上派遣使者供養萬菩薩（Bodhisattva）。當天又在寺中出現慶雲。皇上敕令龍興寺的沙門（Sramana）惟英，擔任翰林待詔兩街僧統。

長慶二年，汾陽無業禪師（Wuye Chan Master of Fenyang）（見馬祖（Mazu））凡是學人前來請教，一定回答說：『莫妄想。』憲宗（Xianzong）多次派遣使者召見，都以生病為理由推辭。皇上即位后想一睹他的風采，於是在這時派遣兩街靈阜，帶著詔書去迎接。無業禪師笑著對眾人說：『我要從別的道路離開了。』半夜召集眾人說法，端坐而逝。皇上敕謚為大達國師。

【English Translation】 English version: Those who separate from self-nature and consider it emotion, and regard the combination of talents as self-nature. Therefore, their arguments can never be reconciled.

Jia Dao was originally a monk, named Wuben. When he came to Dongdu, he encountered a prohibition that monks were not allowed to go out after noon. Jia Dao wrote a poem lamenting this. Han Yu then taught him to write essays, and Jia Dao left Buddhism to take the imperial examination. There was a man named Li Dong who admired Jia Dao's poetry and cast a statue of him to serve, and once called Jia Dao a Buddha.

Chronicles of Buddhas and Patriarchs, Volume 41 (End) Taisho Tripitaka, Volume 49, No. 2035, Chronicles of Buddhas and Patriarchs

Chronicles of Buddhas and Patriarchs, Volume 42

Compiled by Shramana Zhipan of Siming Donghu in Song Xianchun

Records of the Fluctuations of Dharma's Fortune, 17 of 9

Emperor Muzong (Third son of Emperor Xianzong)

In the first year of Changqing, the Emperor personally wrote the 'Eulogy for the Vinaya Master of Nanshan,' saying: 'In every generation, there are enlightened people who serve as the Tathagata's (Tathagata) messengers. Dragons and ghosts submit, and gods and humans respectfully serve. His fame spreads throughout the five heavens, and his words shock ten thousand miles. The golden crow sets in the west, and the sun of Buddhism rises in the east. I bow my head and take refuge in the master of the Vinaya school (to this day, the Vinaya school uses this to praise him on days of abstinence).' Liu Zong, the military commissioner of Youzhou, submitted a memorial requesting to become a monk, but the Emperor did not allow it. Liu Zong then left his official seal behind, shaved his head, and became a monk, turning his private residence into a temple. The Emperor then followed his wishes, conferred upon him the title of Great Awakened Teacher, granted him fifty years of monastic seniority, and named the temple Bao'en Temple. Pei Du, the military commissioner of Hedong, reported that auspicious clouds appeared at Foguang Temple on Mount Wutai, and Manjusri (Manjusri) Bodhisattva rode a lion in the sky, followed by tens of thousands of people. The Emperor sent envoys to make offerings to ten thousand Bodhisattvas (Bodhisattva). On the same day, auspicious clouds appeared again in the temple. The Emperor ordered the Sramana (Sramana) Weiying of Longxing Temple to serve as a Hanlin Academician and the chief monk of both streets.

In the second year of Changqing, Chan Master Wuye (Wuye Chan Master) of Fenyang (see Mazu (Mazu)) always answered those who came to him for instruction with: 'Do not妄想(wangxiang, engage in delusional thinking).' Emperor Xianzong (Xianzong) repeatedly sent envoys to summon him, but he declined on the grounds of illness. After the Emperor ascended the throne, he wished to see him, so he sent Lingfu of both streets with an imperial edict to welcome him. Chan Master Wuye smiled and said to the assembly: 'I am leaving by another path.' In the middle of the night, he gathered the assembly to preach the Dharma, and passed away while sitting upright. The Emperor posthumously conferred upon him the title of Greatly Attained National Teacher.

○中書舍人白居易知杭州。往問道于鳥窠禪師。師曰。諸惡莫作眾善奉行。居易曰。三歲孩兒也恁么道。師曰。三歲孩兒雖道得。八十老翁行不得。居易服其言。作禮而退(師名道林見徑山欽禪師)。

四年。沙門惠皎于杭州西湖孤山鐫石壁法華經。刺史白居易。九人助其功。宰相元稹(音軫)為之記有云。佛法之奧妙。僧當爲余言。余不當為僧言○白居易至廬山見歸宗常禪師值師泥壁。問曰。君子儒小人儒。居易曰。君子儒。師打泥杇一下。居易遂過泥。師接得便用。良久云。莫便是快俊底白侍郎么。居易云。不敢。師云。只有過泥分○中書令王智興。請于泗州建方等戒壇。遇聖誕之日許以度僧。制可。浙西觀察使李德裕上書。以為所度無算。江淮失丁男數十萬。帝不納。

敬宗(湛穆宗長子)

寶曆元年。敕兩街建方等戒壇。左街安國寺。右街興福寺。以中護軍劉規充左右街功德使。擇戒行者為大德。令試童子能背誦經百五十紙。女童誦百紙者。許與剃度。

二年。敕沙門道士四百餘人。于大明宮談論設齋○上幸興福寺。觀沙門文敘講經。上稱善○白居易述華嚴經社記云。杭州龍興寺沙門南操。因靈隱道峰法師講華嚴世界品。遂發願。勸黑白十萬人持華嚴經一部。十萬人復勸千人諷華嚴

【現代漢語翻譯】 現代漢語譯本： 中書舍人白居易出任杭州知州。他前去向鳥窠禪師請教。禪師說：『諸惡莫作，眾善奉行。』白居易說：『這道理三歲小孩也知道。』禪師說：『三歲小孩雖然說得出，八十歲老翁卻做不到。』白居易佩服他的話，行禮後退下（這位禪師名叫道林，參見徑山欽禪師）。

四年後，沙門惠皎在杭州西湖孤山石壁上雕刻《法華經》。刺史白居易和九個人資助他完成這項工程。宰相元稹（音zhěn）為這件事寫了記，其中有這樣的話：『佛法的奧妙，僧人應當為我說，我不應當為僧人說。』白居易到廬山拜見歸宗常禪師，正趕上禪師在泥墻。白居易問道：『什麼是君子儒，什麼是小人儒？』白居易回答：『君子儒。』禪師用泥刀敲了一下泥墻。白居易於是接過泥刀和泥。過了很久，禪師說：『莫非是快人快語的白侍郎嗎？』白居易說：『不敢當。』禪師說：『只有一起和泥的緣分。』中書令王智興，請求在泗州建立方等戒壇。適逢聖誕之日，朝廷答應允許他度僧。制書批準了。浙西觀察使李德裕上書，認為所度僧人數量無法計算，導致江淮地區損失了數十萬男丁。皇帝沒有采納他的意見。

敬宗（湛穆宗長子）

寶曆元年，皇帝下令在兩街建立方等戒壇，左街設在安國寺，右街設在興福寺。由中護軍劉規擔任左右街功德使。選擇持戒修行的人作為大德。命令考試童子，能背誦經文一百五十紙，女童能背誦一百紙的，允許剃度出家。

二年，皇帝命令四百多名沙門和道士在大明宮談論佛法，設定齋會。皇帝駕臨興福寺，觀看沙門文敘講解經文，皇帝稱讚他講得好。白居易撰寫《華嚴經社記》說，杭州龍興寺的沙門南操，因為靈隱寺的道峰法師講解《華嚴經·世界品》，於是發願，勸說黑白兩道十萬人共同持誦一部《華嚴經》，這十萬人又勸說一千人背誦《華嚴經》。

【English Translation】 English version: Bai Juyi (a drafter in the Secretariat) was appointed as the prefect of Hangzhou. He went to ask for guidance from Zen Master Niaoke (Bird's Nest). The master said, 'Do no evil, practice all good.' Bai Juyi said, 'Even a three-year-old child knows that.' The master said, 'A three-year-old child may say it, but an eighty-year-old man may not be able to do it.' Bai Juyi was convinced by his words, bowed, and withdrew (the master's name was Daolin, see Zen Master Qin of Jingshan).

Four years later, the monk Huijiao carved the Lotus Sutra on the stone wall of Gushan (Solitary Hill) in West Lake, Hangzhou. Bai Juyi (the prefect) and nine others helped him complete the project. Yuan Zhen (a prime minister) wrote a record for this event, saying, 'The mysteries of Buddhism, monks should tell me, I should not tell monks.' Bai Juyi went to Mount Lu to see Zen Master Guizong Chang, and found the master plastering a wall. Bai Juyi asked, 'What is a gentleman scholar, and what is a petty scholar?' Bai Juyi replied, 'A gentleman scholar.' The master tapped the wall with his trowel. Bai Juyi then took the trowel and mud. After a long time, the master said, 'Could it be the quick-witted Secretary Bai?' Bai Juyi said, 'I dare not presume.' The master said, 'We only have the affinity to plaster the wall together.' Wang Zhixing (a chief drafter), requested to build a Fangdeng ordination platform in Sizhou. On Christmas Day, the court agreed to allow him to ordain monks. The decree was approved. Li Deyu (the inspector of Zhejiang West) submitted a memorial, believing that the number of monks ordained was incalculable, causing the Jianghuai area to lose hundreds of thousands of men. The emperor did not accept his opinion.

Emperor Jingzong (the eldest son of Emperor Muzong)

In the first year of Baoli, the emperor ordered the establishment of Fangdeng ordination platforms in both streets, Anguo Temple in the left street and Xingfu Temple in the right street. Liu Gui (the central military protector) was appointed as the merit envoy for both streets. Those who uphold the precepts and practice diligently were selected as great virtues. He ordered the examination of children, those who could recite one hundred and fifty pages of scriptures, and girls who could recite one hundred pages, were allowed to be ordained.

In the second year, the emperor ordered more than four hundred monks and Taoists to discuss the Dharma and set up a vegetarian feast in the Daming Palace. The emperor visited Xingfu Temple to watch the monk Wen Xu explain the scriptures. The emperor praised him for his good explanation. Bai Juyi wrote the Record of the Huayan Sutra Society, saying that Nan Cao (a monk of Longxing Temple in Hangzhou), because Dharma Master Daofeng of Lingyin Temple explained the World Manifestations Chapter of the Huayan Sutra, made a vow to persuade ten thousand people, both monks and laypeople, to uphold one copy of the Huayan Sutra, and these ten thousand people persuaded one thousand people to recite the Huayan Sutra.

經一卷。每歲四季眾會具齋。操捧香跪啟于佛曰。愿于未來世華嚴藏世界大香水海上寶蓮金輪中毗盧遮那佛前。與十萬人俱。乃于眾中率財置田千頃以給齋用。來求記于予。曰予即十萬人中一人也。

文宗(昂穆宗次子)

大和元年十月。誕節詔秘書監白居易。安國寺引駕大師義林。上清宮道士楊弘元。于麟德殿談論三教(樂天文集具有問答)○沙門善信大師學于馬祖悟佛法大意。后往五臺修無礙供。久之見老父謂曰。師之大緣當在隨洪。師依教至大洪山。適居人以牲物禱雨于山之龍池。師止之曰。勿殺而牲。吾當為汝禱。乃登山宴坐甘雨霈然。有張武陵父子。率眾禮謝。為建道場。至是年忽示眾曰。種種供養不若以身供養。乃以利刃斷左右足置幾上。白乳流涌。門人哀號奪去其刃。師不起于座遂入涅槃。張氏父子侍立左右。脫然解化。人服靈相。謂之大聖二聖云。山南節度使崔公。遣官修供。以金泥傳其身。上聞之。賜所居號幽濟院。自是諸郡有禱。靈響如答。

二年。江西觀察使沈傳師。請于洪州建方等戒壇。以聖誕度僧。制答曰。此因國事暫免度僧。敕命已下而傳師違禁。申請宜罰。奉一月以示不允。

三年。沙門清晃等於姑蘇法華院刊石壁法華經等八部。郡刺史白居易為之記。

【現代漢語翻譯】 現代漢語譯本：有一卷經書記錄了這樣一件事：每年四季的集會，人們都準備齋飯。有人手捧香，跪在佛前祈禱說：『愿我未來世在華嚴藏世界的大香水海上的寶蓮金輪中，毗盧遮那佛（Vairocana，意為光明遍照）前，與十萬人在一起。』於是他在眾人中拿出錢財，購置良田千頃，用來供給齋飯的費用。他來找我記錄這件事，說：『我就是那十萬人中的一人啊。』

文宗（昂穆宗次子）

大和元年十月，文宗誕辰，詔令秘書監白居易、安國寺引駕大師義林、上清宮道士楊弘元，在麟德殿談論儒、釋、道三教（樂天文集中有相關問答）。沙門善信大師向馬祖（Mazu，唐代禪宗大師）學習，領悟了佛法的大意。後來前往五臺山（Mount Wutai，中國佛教名山）修行無礙供。很久以後，見到一位老者對他說：『你的大因緣應當在隨洪。』善信大師聽從教誨，前往大洪山（Dahong Mountain）。當時，當地居民用牲畜祭祀龍池祈雨。善信大師制止他們說：『不要殺害牲畜，我來為你們祈禱。』於是登山宴坐，甘霖普降。有張武陵父子，帶領眾人禮拜感謝，為他建造道場。到了這一年，善信大師忽然對眾人說：『種種供養不如以身供養。』於是用利刃砍斷左右腳，放在幾案上，白色的乳汁涌流。門人哀號，奪走他的利刃。善信大師沒有起身，就在座位上入涅槃（Nirvana，佛教術語，指解脫生死輪迴）。張氏父子侍立左右，脫然解化。人們敬佩他的靈異相貌，稱他為大聖二聖。山南節度使崔公，派遣官員修繕供奉，用金泥塗抹他的身體。皇上聽說了這件事，賜予他居住的地方名為幽濟院。從此以後，各郡縣有祈禱，都能得到靈驗的迴應。

大和二年，江西觀察使沈傳師，請求在洪州（Hongzhou，今江西南昌）建立方等戒壇，以便在文宗誕辰度化僧人。朝廷批覆說：『因為國家事務，暫且免去度僧。』敕令已經下達，但沈傳師違抗禁令，提出申請，應該受到懲罰。判罰一個月，但沒有被批準。

大和三年，沙門清晃等人在姑蘇（Gusu，今江蘇蘇州）法華院（Fahua Temple）刊刻石壁法華經等八部經典。郡刺史白居易為這件事作了記。

【English Translation】 English version: There is a scripture recording this event: Every year in the four seasons' gatherings, people prepare vegetarian meals. Someone holds incense, kneels before the Buddha and prays: 'May I, in the future, in the Treasure Lotus Golden Wheel on the Great Fragrant Water Sea of the Avatamsaka Treasury World, be with ten thousand people before Vairocana Buddha (Vairocana, meaning 'the light that shines everywhere').' So he took out money from the crowd and bought a thousand acres of fertile land to provide for the cost of vegetarian meals. He came to me to record this event, saying, 'I am one of those ten thousand people.'

Emperor Wenzong (second son of Emperor Muzong)

In October of the first year of the Dahe era, on Emperor Wenzong's birthday, an edict was issued to Bai Juyi, the Secretary Supervisor, Yilin, the guiding master of Anguo Temple, and Yang Hongyuan, a Taoist priest of Shangqing Palace, to discuss the three teachings of Confucianism, Buddhism, and Taoism in Linde Hall (there are related questions and answers in the Yue Tianwen Collection). The monk Shanxin studied with Mazu (Mazu, a Zen master of the Tang Dynasty) and understood the general meaning of Buddhism. Later, he went to Mount Wutai (Mount Wutai, a famous Buddhist mountain in China) to practice unobstructed offerings. After a long time, he saw an old man who said to him: 'Your great destiny should be with Suihong.' Master Shanxin followed the teachings and went to Dahong Mountain. At that time, local residents were sacrificing livestock to the Dragon Pool to pray for rain. Master Shanxin stopped them and said: 'Do not kill livestock, I will pray for you.' So he climbed the mountain and sat in meditation, and sweet rain fell everywhere. Zhang Wuling and his son led the crowd to bow and thank him, and built a Taoist temple for him. In this year, Master Shanxin suddenly said to the crowd: 'All kinds of offerings are not as good as offering oneself.' So he cut off his left and right feet with a sharp blade and placed them on the table, and white milk flowed out. The disciples wailed and snatched away his sharp blade. Master Shanxin did not get up and entered Nirvana (Nirvana, a Buddhist term referring to liberation from the cycle of birth and death) in his seat. Zhang and his son stood on the left and right, and dissolved into enlightenment. People admired his spiritual appearance and called him the Great Saint and the Second Saint. Cui Gong, the military governor of Shannan, sent officials to repair and offer sacrifices, and smeared his body with gold mud. The emperor heard about this and gave the place where he lived the name Youji Courtyard. From then on, prayers in various counties and counties received miraculous responses.

In the second year of the Dahe era, Shen Chuanshi, the Jiangxi Inspector, requested to build a Fangdeng ordination platform in Hongzhou (Hongzhou, now Nanchang, Jiangxi) in order to ordain monks on Emperor Wenzong's birthday. The court replied: 'Because of national affairs, the ordination of monks is temporarily waived.' The edict had already been issued, but Shen Chuanshi disobeyed the ban and made an application, which should be punished. A sentence of one month was given, but it was not approved.

In the third year of the Dahe era, the monks Qinghuang and others carved the Stone Wall Lotus Sutra and other eight scriptures in Fahua Temple (Fahua Temple) in Gusu (Gusu, now Suzhou, Jiangsu). Bai Juyi, the prefect of the county, wrote a record for this event.

四年。祠部請令天下僧尼非正度者。許具名申省給牒。時入申者七十萬人○引駕大師義林奏修慈恩塔。開蒙之日異香襲人。真身側臥磚臺。具四十齒。容相如生磚上金色苔厚二寸。如瑞芝狀○修法師于天臺禪林寺。為物外法師說止觀法門。

五年敕天下州郡造僧尼籍。

八年十二月。池州南泉普愿禪師亡(見馬祖)師居南泉三十年。觀察使陸亙。請入郡伸弟子禮亙曰。弟子亦薄會佛法。師曰。大夫十二時中作么生。亙曰。寸絲不掛。師曰。猶是階下漢。陸亙見人雙陸拈起骰子云。恁么不恁么。祇恁么信彩去時如何。師拈起云。臭骨頭花十八。亙曰。肇法師甚奇怪解道。天地同根萬物一體。師指庭前牡丹花云。人見此一株花如夢相似○澧州藥山惟儼禪師亡。謚弘道大師(見石頭)。

九年。岐山法門寺佛骨塔慶雲見○四月翰林學士李訓。請罷長生殿內道場。沙汰僧尼偽濫者。是日大內靈像夜大風含元殿四鴟吻皆震墜。拔殿前樹者三。壞金吾仗館舍內外標觀城門數十所。光化門西城俱壞。士民震恐。帝以訓所請忤天意。亟下敕停前沙汰。復立大內儀像。風始息(舊史五行志)七月李訓請令天下僧尼試經業不中格者罷之。十一月李訓坐謀誅宦官。斬首于昆明池。敕免僧尼試經○八月詔沙門宗密(號圭

【現代漢語翻譯】 四年。祠部奏請下令天下僧尼中，沒有通過正式途徑獲得度牒（du die, official certificate for monks and nuns）的人，允許登記姓名向省里申報，並補發度牒。當時申報的人有七十萬。引駕大師義林奏請修復慈恩寺塔。開工那天，異香撲鼻。發現真身側臥在磚臺上，有四十顆牙齒。容貌栩栩如生，磚上的金色苔蘚厚達二寸，如同瑞芝的形狀。修法師在天臺禪林寺，為物外法師講解止觀法門。 五年，朝廷下令天下各州郡登記僧尼的戶籍。 八年十二月，池州南泉普愿禪師圓寂（詳見馬祖（Ma zu, a famous Zen master)）。禪師在南泉住了三十年。觀察使陸亙（Lu Geng, an official）請禪師到郡里，行弟子之禮。陸亙說：『弟子也略懂一些佛法。』禪師問：『大夫一天十二個時辰都在做什麼？』陸亙說：『寸絲不掛。』禪師說：『仍然是門外漢。』陸亙看見有人玩雙陸，拿起骰子說：『這樣還是不這樣？只有這樣才能相信綵頭什麼時候走。』禪師拿起骰子說：『臭骨頭，花十八。』陸亙說：『肇法師（Zhao Fashi, a famous monk）非常奇怪，他解釋說：天地同根，萬物一體。』禪師指著庭前的牡丹花說：『人們看到這株花，就像做夢一樣。』澧州藥山惟儼禪師圓寂，謚號弘道大師（詳見石頭（Shi Tou, a famous Zen master)）。 九年，岐山法門寺（Famen Temple）佛骨塔出現慶雲。四月，翰林學士李訓（Li Xun, an official）奏請停止長生殿內的道場，淘汰濫竽充數的僧尼。當天，大內靈像夜裡遭遇大風，含元殿的四個鴟吻全部震落，殿前的樹被拔起三棵，金吾仗館舍內外標觀城門損壞數十處，光化門西城全部損壞。士民非常恐慌。皇帝認為李訓的奏請觸怒了天意，立即下令停止之前的淘汰，恢復大內的儀像，風才停止（舊史五行志）。七月，李訓奏請下令天下僧尼考試經業，不合格的罷免。十一月，李訓因謀劃誅殺宦官，在昆明池被斬首。朝廷下令免除僧尼的經業考試。八月，詔令沙門宗密（Zong Mi），號圭峰（Gui Feng）。

【English Translation】 In the fourth year, the Ministry of Rites requested that all monks and nuns in the country who had not obtained ordination certificates (du die, official certificate for monks and nuns) through proper channels be allowed to register their names with the provincial authorities and be issued certificates. At that time, 700,000 people applied. The guiding master Yi Lin memorialized to repair the Ci'en Temple Pagoda. On the day of the groundbreaking, a strange fragrance filled the air. The true body was found lying on its side on a brick platform, with forty teeth. The appearance was lifelike, and the golden moss on the bricks was two inches thick, resembling auspicious fungus. Dharma Master Xiu lectured on the 'Śamatha-Vipassanā' (zhi guan) meditation method for Dharma Master Wuwai at the Tiantai Chanlin Temple. In the fifth year, the imperial court ordered all prefectures and counties in the country to register the household of monks and nuns. In the eighth year, in December, Chan Master Pǔyuàn of Nánquán in Chizhou passed away (see Mazu (Ma zu, a famous Zen master)). The master had lived in Nánquán for thirty years. The inspecting commissioner Lù Gèng (Lu Geng, an official) invited the master to the prefecture to pay his respects as a disciple. Lù Gèng said, 'This disciple also has a slight understanding of the Buddha Dharma.' The master asked, 'What does the high official do during the twelve periods of the day?' Lù Gèng said, 'Not a thread hangs.' The master said, 'You are still a layman.' Lù Gèng saw someone playing Shuanglu (a board game), picked up the dice, and said, 'Like this or not like this? Only like this can one believe when the prize money goes.' The master picked up the dice and said, 'Stinking bones, eighteen flowers.' Lù Gèng said, 'Dharma Master Zhào (Zhao Fashi, a famous monk) is very strange, he explains: Heaven and earth share the same root, and all things are one body.' The master pointed to the peony flower in front of the courtyard and said, 'People see this flower as if in a dream.' Chan Master Wéiyǎn of Yàoshān in Lǐzhou passed away, and was posthumously named Grand Master Hóngdào (see Shitou (Shi Tou, a famous Zen master)). In the ninth year, auspicious clouds appeared over the Buddha bone pagoda at Fǎmén Temple (Famen Temple) on Qí Mountain. In the fourth month, Hanlin Academician Lǐ Xùn (Li Xun, an official) requested that the ceremonies in the Chángshēng Hall be stopped and that unqualified monks and nuns be weeded out. On that day, the spiritual images in the palace were hit by a great wind at night, and all four chiwen (roof ornaments) of the Hányuán Hall were shaken off, three trees in front of the hall were uprooted, and dozens of Jinwu (imperial guard) barracks, internal and external landmarks, and city gates were damaged. The west city of Guānghuà Gate was completely destroyed. The people were terrified. The emperor believed that Lǐ Xùn's request had offended the will of heaven, and immediately ordered the previous weeding out to be stopped and the palace images to be restored, and the wind ceased (Old History, Treatise on the Five Elements). In the seventh month, Lǐ Xùn requested that all monks and nuns in the country be tested on their knowledge of the scriptures, and those who failed should be dismissed. In the eleventh month, Lǐ Xùn was beheaded at Kūnmíng Pond for plotting to kill eunuchs. The imperial court ordered the exemption of monks and nuns from the scripture examination. In the eighth month, an edict was issued to the śrāmaṇa Zōngmì (Zong Mi), with the title Guīfēng (Gui Feng).

峰六祖旁出第六世)入內殿問佛法。賜紫方服。

開成元年正月。左街僧錄內供奉三教談論。引駕大師。悟達法師端甫。右脅而滅荼毗得舍利三百粒。師表率清眾。十有一年。弟子傳業者千餘人。史館修撰裴休撰碑銘○敕沙門雲端充左右街僧錄○上嘗謂近臣曰。天下有無補教化而蠹食於國者。卿等可悉言之。有對者曰。祖宗已來廣行佛教。緇徒益多。茲為蠹物耳。上即敕中外罷緇徒講說佛經。會尚食廚羞御膳烹雞子。忽聞鼎中有聲極微。聽之乃群卵呼觀世音菩薩。悽愴之甚。監宰以聞。帝遣驗之果然。帝嘆曰。吾不知佛道神力乃能若是。敕自今不得用雞子。又一日食蛤蜊。有擘不開者。焚香禱之。俄變為大士形。帝召終南山惟政禪師問之。師曰。夫物無虛應。此蓋廣陛下信心耳。經云。應以此身得度者。即現此身而為說法。帝曰。大士以現未聞說法。師曰。陛下睹此。為常為非常。為信為非信。帝曰。希有之事焉得不信。師曰。已說法竟。帝大悅。即詔天下寺院立觀音像。敕師住聖壽寺。至武宗即位。乃入終南山隱居。人問其故答曰。吾避仇耳(五祖旁出)。

三年三月。清涼國師澄觀示寂。上輟朝三日。重臣縞素敕葬終南山石室。師歷九朝為七帝門師。身長九尺四寸。手垂過膝。才供二筆日記萬言。宿

【現代漢語翻譯】 現代漢語譯本：(峰六祖旁出第六世)進入內殿請問佛法。皇帝賜予他紫色袈裟。

開成元年正月，左街僧錄、內供奉三教談論、引駕大師悟達法師端甫圓寂。他右脅而臥，火化后得到舍利三百粒。悟達法師率領僧眾十一年，弟子傳授佛法者超過千人。史館修撰裴休為他撰寫碑銘。皇帝敕令沙門雲端擔任左右街僧錄。皇帝曾經對近臣說：『天下有沒有對教化沒有幫助，反而像蛀蟲一樣消耗國家資源的人？你們可以都說出來。』有人回答說：『自從祖宗以來，廣泛推行佛教，僧侶越來越多，這些人就是蛀蟲。』皇帝隨即下令中外停止僧侶講解佛經。恰逢尚食廚準備御膳時烹煮雞蛋，忽然聽到鼎中有極其微弱的聲音。仔細聽，原來是群卵在呼喚觀世音菩薩（Avalokiteśvara）。聲音非常悽慘。監宰將此事稟告皇帝，皇帝派人驗證，果然如此。皇帝感嘆道：『我不知道佛道的神力竟然如此。』下令從今以後不得使用雞蛋。又有一天，皇帝食用蛤蜊，有一個蛤蜊無法打開。焚香禱告后，蛤蜊忽然變為大士（Mahāsattva）的形象。皇帝召見終南山惟政禪師詢問此事。禪師說：『萬物不會無緣無故地顯現。這大概是爲了增長陛下的信心。』《經》中說：『應以何身得度者，即現何身而為說法。』皇帝說：『大士顯現，但我沒有聽到說法。』禪師說：『陛下看到這個景象，認為是常態還是非常態？是相信還是不相信？』皇帝說：『這是希有的事情，怎麼能不相信呢？』禪師說：『已經說法完畢了。』皇帝非常高興，隨即詔令天下寺院建立觀音像，敕令惟政禪師住在聖壽寺。到武宗即位，惟政禪師就進入終南山隱居。人們問他原因，他回答說：『我爲了躲避仇人。』（五祖旁出）。

三年三月，清涼國師澄觀（Cheng Guan）圓寂。皇帝停止朝政三天，重臣都穿白色喪服，皇帝敕令將澄觀國師安葬在終南山的石室中。澄觀國師歷經九朝，是七位皇帝的老師。他身高九尺四寸，雙手下垂超過膝蓋。才思敏捷，每天能記錄一萬字。他宿...

【English Translation】 English version: (The sixth generation from the side lineage of the Sixth Ancestor) entered the inner palace to inquire about the Buddha Dharma. The emperor bestowed upon him a purple kasaya (monk's robe).

In the first month of the first year of the Kaicheng era, the Zuo Jie Senglu (Monk Registrar of the Left Street), the Inner Palace's Three Teachings Debater, and the Guiding Master, Dharma Master Wuda Duanfu, passed away. He passed away lying on his right side, and after cremation, three hundred relics (śarīra) were obtained. Dharma Master Wuda led the monastic community for eleven years, and more than a thousand disciples transmitted the Dharma. Pei Xiu, a compiler of the historical records, wrote his epitaph. The emperor ordered the śrāmaṇa (monk) Yunduan to serve as the Senglu of the Left and Right Streets. The emperor once said to his close ministers: 'Are there any people in the realm who do not contribute to education but instead consume the resources of the country like woodworms? You may all speak of them.' Someone replied: 'Since the time of our ancestors, Buddhism has been widely promoted, and the number of monks has increased. These are the woodworms.' The emperor immediately ordered the cessation of monks lecturing on Buddhist scriptures throughout the country. It happened that when the Shangshi Kitchen (Imperial Kitchen) was preparing the imperial meal, they were cooking chicken eggs, and suddenly a very faint sound was heard from the cauldron. Upon listening carefully, it turned out to be a group of eggs calling out to Avalokiteśvara (Guanshiyin Pusa). The sound was extremely mournful. The supervisor reported this matter to the emperor, who sent people to verify it, and it was indeed so. The emperor exclaimed: 'I did not know that the divine power of the Buddha Dharma was so great.' He ordered that from now on, chicken eggs should not be used. One day, the emperor was eating clams, and one clam could not be opened. After burning incense and praying, the clam suddenly transformed into the image of a Mahāsattva (Great Being). The emperor summoned Chan Master Weizheng of Zhongnan Mountain to inquire about this matter. The Chan Master said: 'Things do not appear without a cause. This is probably to increase Your Majesty's faith.' The Sutra says: 'Whoever should be saved by appearing in a certain form, then that form will be manifested to expound the Dharma.' The emperor said: 'The Mahāsattva has appeared, but I have not heard the Dharma being expounded.' The Chan Master said: 'Does Your Majesty consider this sight to be normal or extraordinary? Do you believe or disbelieve?' The emperor said: 'This is a rare event, how can I not believe?' The Chan Master said: 'The Dharma has already been expounded.' The emperor was very pleased and immediately ordered the establishment of Avalokiteśvara images in temples throughout the realm, and ordered Chan Master Weizheng to reside at Shengshou Temple. When Emperor Wuzong ascended the throne, Chan Master Weizheng went into seclusion in Zhongnan Mountain. When people asked him the reason, he replied: 'I am avoiding my enemies.' (From the side lineage of the Fifth Ancestor).

In the third month of the third year, National Teacher Qingliang Chengguan (Cheng Guan) passed away. The emperor suspended court for three days, and high-ranking officials wore white mourning clothes. The emperor ordered that National Teacher Chengguan be buried in a stone chamber in Zhongnan Mountain. National Teacher Chengguan served through nine dynasties and was the teacher of seven emperors. He was nine feet four inches tall, and his hands hung down past his knees. He was quick-witted and could record ten thousand words a day. He slept...

不離衣。盡形一食。宰相裴休奉敕撰碑。

四年。中書奏。誕節令宰臣百僚詣寺設千僧齋。詔許之。時名僧俱會。士民縱觀莫不傾敬。

五年正月。圭峰禪師宗密亡。宰相裴休撰碑。

武宗(炎穆宗第五子)

會昌三年。上欲芟夷釋氏。詔令兩街述有佛以來興廢之際有何徴應法寶大師玄暢。撰三寶五運圖以上○敕天下末尼寺並令廢罷。京城女末尼七十人皆死。在回紇者流之諸道。死者大半。

四年正月。上以齋月斷屠出自釋教嫌之。敕今後唯禁歲旦三元日國忌日。

五年正月。趙歸真請與釋氏辨論。詔僧道會麟德殿。上手付老子。論治大國若烹小鮮義。知玄法師登論座。大陳帝王理道教化根本。辯說精壯道流不能屈。因為上言。神仙羽化山林匹夫獨善之事。非帝王所宜留神。帝色不平放還桑梓。帝作望仙臺于南郊。歸真乘寵排毀佛道。非中國所當奉。宜從除削。臣僚皆言。歸真奸邪不宜親信。歸真自以已涉物論。乃薦引羅浮鄧元超等。同力膠固謀毀佛法。四月詔檢校天下寺院僧尼數。五月敕兩都左右街。留寺四所僧各三十人。天下州郡各留一寺。上寺二十人。中寺十人。下寺五人。八月敕諸寺立期毀拆。括天下寺四千六百所蘭若四萬所。寺材以葺廨驛。金銀像以付度支。鐵像以

鑄農器。銅像鐘磬以鑄錢。收良田數千萬頃奴婢十五萬人。僧尼歸俗者二十六萬五百人。穆護火祓並勒還俗凡二千餘人。宰相李德裕。率百官上表稱賀○五臺諸僧多亡奔。幽州李德裕謂進奏官曰。歸白本使毋聽游僧入境。節度使張仲武奉其命。主客郎中韋博謂德裕曰。沙汰之法不宜太過。德裕怒出博武陵判官。

六年。長安有人夜行。經周穆王陵。見人從空中下。朱衣執版。宣言蒙尉何在。二吏從墓出曰。在此。朱衣曰。錄西海君使者何時當至。吏曰。計程可十八日。朱衣曰。何稽留若此。吏曰。李炎坐毀佛教奪壽去位。當與西海君同錄其魂。有賈客鈴聲東來。朱衣二吏忽不見。后數日上果病崩(太平廣記)○太子賓客盧貞有子。嘗為僧。因沙汰授光王府參軍。一夕夢前師至其家。盧告曰。卑官屑屑非所愿也。再思披緇未知何日。師曰。興復在即汝宜堅志。俄見旌旆萬騎傳呼而至云。迎光王為天子(通紀)○五月敕楊欽義充兩街功德使。令兩街各增八寺。所度僧尼仍令祠部給牒○敕列聖忌辰並詣僧寺。行香一如舊典。以道士惑亂先朝毀除佛教。敕功德使楊欽義。捕趙歸真劉元清鄧元超等十二人。並集朝堂誅之。陳其屍首。

宣宗(忱憲宗十三子)

大中元年三月。敕會昌季年並省寺院。釐革過當。

【現代漢語翻譯】 現代漢語譯本：

（朝廷）熔鑄農具，把銅像、鐘磬熔化來鑄錢。沒收良田數千萬頃，奴婢十五萬人。僧尼還俗的有二十六萬五百人。穆護（指襖教祭司，Manichaean priests）、火祓（指祆教祭司，Zoroastrian priests）都被勒令還俗，總共有二千餘人。宰相李德裕，率領百官上表稱賀。五臺山的許多僧人逃亡。幽州李德裕對進奏官說：『回去告訴本使，不要聽任游僧入境。』節度使張仲武奉行他的命令。主客郎中韋博對德裕說：『沙汰（指整頓佛教）的法令不應該太過分。』德裕發怒，把韋博貶為武陵判官。

六年，長安有人夜間行走，經過周穆王陵。看見有人從空中下來，穿著紅衣拿著文書。宣稱『蒙尉（地府官名）在哪裡？』兩個小吏從墓中出來說：『在這裡。』紅衣人說：『西海君（海神）的使者什麼時候到達？』小吏說：『估計路程大約十八天。』紅衣人說：『為什麼稽留這麼久？』小吏說：『李炎（唐武宗的名字）因為毀壞佛教，奪取壽命而去世，應當與西海君一同記錄他的魂魄。』有個商人從**（此處原文缺失）東邊來。紅衣人和兩個小吏忽然不見了。后幾天皇上果然生病駕崩。（出自《太平廣記》）太子賓客盧貞有個兒子，曾經當過僧人，因為沙汰被授予光王府參軍。一天晚上夢見以前的師父來到他家。盧貞告訴師父說：『卑職瑣屑，不是我所希望的。再想披上袈裟，不知道是什麼時候。』師父說：『興復就在眼前，你應當堅定志向。』不久看見旌旗萬騎，傳呼而來，說：『迎接光王做天子。』（出自《通紀》）五月，皇帝下令楊欽義擔任兩街功德使，命令兩街各自增加八座寺廟，所度僧尼仍然由祠部供給度牒。皇帝下令列聖忌辰都到僧寺行香，一如舊典。因為道士迷惑先朝，毀除佛教，皇帝下令功德使楊欽義，逮捕趙歸真、劉元清、鄧元超等十二人，都在朝堂上處死，陳列他們的屍首。

宣宗（忱，憲宗第十三子）

大中元年三月，皇帝下令會昌年間並省寺院，釐革太過分。

【English Translation】 English version:

(The court) melted down farming tools, and used bronze statues, bells, and chimes to mint coins. It confiscated tens of millions of acres of fertile land and 150,000 slaves. Two hundred and sixty-five thousand monks and nuns were forced to return to secular life. The Mu-hu (Manichaean priests) and Huo-fu (Zoroastrian priests) were all ordered to return to secular life, totaling more than two thousand people. The Prime Minister Li Deyu led hundreds of officials in submitting memorials to congratulate the emperor. Many monks from Mount Wutai fled. Li Deyu of Youzhou said to the reporting official: 'Go back and tell the commissioner not to allow wandering monks to enter the territory.' The military governor Zhang Zhongwu followed his orders. The chief secretary Wei Bo said to Deyu: 'The laws of Shata (referring to the rectification of Buddhism) should not be too excessive.' Deyu was furious and demoted Wei Bo to the position of judge of Wuling.

In the sixth year, a person in Chang'an was walking at night and passed by the tomb of King Mu of Zhou. He saw a person descending from the sky, dressed in red and holding a tablet. He proclaimed, 'Where is Meng Wei (an official in the underworld)?' Two clerks came out of the tomb and said, 'Here.' The person in red said, 'When will the envoy of the Lord of the Western Sea (sea god) arrive?' The clerks said, 'It is estimated that the journey will take about eighteen days.' The person in red said, 'Why is there such a long delay?' The clerks said, 'Li Yan (Emperor Wuzong's name) destroyed Buddhism, had his lifespan shortened, and lost his throne. He should be recorded with the Lord of the Western Sea.' A merchant came from the east. The person in red and the two clerks suddenly disappeared. A few days later, the emperor indeed fell ill and died. (From 'Taiping Guangji') Lu Zhen, a guest of the Crown Prince, had a son who had been a monk. Because of the Shata, he was appointed as a military advisor in the Guangwang Mansion. One night, he dreamed that his former master came to his house. Lu Zhen told his master, 'My humble position is not what I desire. I am thinking of wearing the kasaya again, but I don't know when that will be.' The master said, 'Restoration is imminent, you should be firm in your resolve.' Soon he saw banners and ten thousand riders, shouting as they came, 'Welcome the Prince of Guang to be the Emperor.' (From 'Tongji') In May, the emperor ordered Yang Qin-yi to be the Commissioner of Merits for the two streets, ordering each street to add eight temples, and the monks and nuns ordained would still be provided with ordination certificates by the Ministry of Rites. The emperor ordered that on the anniversaries of the deceased emperors, incense should be offered at the temples, as before. Because the Taoists had misled the previous emperor and destroyed Buddhism, the emperor ordered the Commissioner of Merits Yang Qin-yi to arrest Zhao Gui-zhen, Liu Yuan-qing, Deng Yuan-chao, and twelve others, and executed them all in the court, displaying their corpses.

Emperor Xuanzong (Chen, the thirteenth son of Emperor Xianzong)

In the third month of the first year of the Dazhong era, the emperor ordered that the merging and abolishment of temples during the Huichang era had been excessive.

其靈山聖境。如有宿舊名僧能修創者。所司不得禁止○李德裕專權日久。帝惡之貶潮州司馬。頃之再貶崖州司戶。惡疾而卒。初是有僧通宿世事。謂德裕曰。公當萬里南行平生食萬羊。今九千五百矣。羊未盡猶有還日。德裕曰。吾嘗夢行晉山。見山上盡目皆羊。牧人曰。此公平生所食也。后旬日振武節度使李暨饋羊四百。僧曰。萬羊將滿。公其不還。後果卒于朱崖。

述曰。自古人君之毀佛者。必有臣佐以濟其事。故魏太武以崔浩。周武以張賓衛元嵩。唐武以李德裕趙歸真。卒使大法被辱君臣俱蒙惡報。何彼此之不幸歟。至若舉行沙汰。如桓玄之在晉世。傅奕之在唐朝。姚崇之在明皇。李訓之在文宗。然皆牽於時事既行而復厄。以故一時小厄不若三武為禍之酷也。若周世宗天性毀佛。而不得其佐。韓愈歐陽修天性排佛。而不逢其君。使世宗得崔浩。則案誅沙門當有甚於太武之虐。使韓歐逢三武。則毀像滅僧。當不減于崔李之酷。崔浩腰斬。德裕竄死。不令之終亦足為報。魯直謂。退之見大顛排佛為沮。祖秀謂。永叔見圓通排斥內銷。維韓與歐獲善於后。亦由知識道力有以回之耳。

統左禁軍楊漢公。以策定功請復佛教。乞訪求知玄法師。於是復僧。入居寶應寺。屬壽昌節講贊署三教首座。帝以舊邸造法干

【現代漢語翻譯】 現代漢語譯本： 那靈鷲山的聖地。如果有過去知名的僧侶能夠修繕建立，有關部門不得禁止。李德裕專權很久，皇帝厭惡他，將他貶為潮州司馬。不久又貶為崖州司戶，因惡疾而去世。起初有個僧人能通曉前世之事，對李德裕說：『您將要遠行到南方，一生要吃一萬隻羊。現在已經吃了九千五百隻了，羊沒吃完還有回來的日子。』李德裕說：『我曾經夢見走到晉山，看見山上滿眼都是羊，牧羊人說，這些都是您一生要吃的。』後來十天左右，振武節度使李暨送來四百隻羊。僧人說：『一萬隻羊將要滿了，您大概回不來了。』 後來李德裕果然死在朱崖。

評論說：自古以來，君王毀壞佛教，一定有臣子輔佐促成此事。所以魏太武有崔浩，周武帝有張賓、衛元嵩，唐武宗有李德裕、趙歸真，最終使得佛法遭受侮辱，君臣都蒙受惡報。這是多麼不幸啊！至於舉行沙汰（整頓僧侶）之事，如桓玄在晉朝，傅奕在唐朝，姚崇在明皇時期，李訓在文宗時期，然而都受到時局的牽制，實行后又遇到阻礙。因此，一時的小災難不如三武（北魏太武帝、北周武帝、唐武宗）滅佛的禍害那樣殘酷。如果周世宗天性毀佛，卻沒有得到崔浩這樣的輔佐；韓愈、歐陽修天性排斥佛教，卻沒有遇到三武這樣的君王。假使周世宗得到崔浩，那麼按罪誅殺僧人的殘酷程度，應當會超過太武帝的暴行；假使韓愈、歐陽修遇到三武，那麼毀壞佛像、滅絕僧人的程度，應當不會亞於崔浩、李德裕的殘酷。崔浩被腰斬，李德裕被流放而死，沒有得到善終，也足以算是報應了。黃庭堅說，韓愈見到大顛禪師就停止了排佛，是因為被折服了。祖秀說，歐陽修見到圓通法師就停止了排斥佛教，是因為被內化了。韓愈和歐陽修在後來獲得善報，也是由於他們的見識和道力足以扭轉局勢。

統領左禁軍的楊漢公，因為出謀劃策平定叛亂有功，請求恢復佛教。請求尋找精通玄學的法師。於是恢復了僧人的身份，讓他們住進寶應寺。正趕上壽昌節，讓他講經讚頌，署名為三教首座。皇帝用舊時的府邸建造法干寺。

【English Translation】 English version: That sacred site of Vulture Peak (Lingjiu Shan). If there are any renowned monks of the past who can repair and build, the relevant departments must not prohibit it. Li Deyu held power for a long time, and the emperor disliked him, demoting him to Sima (a type of official) of Chaozhou. Soon after, he was further demoted to Household Registrar of Yazhou, and died of a severe illness. Initially, there was a monk who could understand past lives, and he said to Li Deyu: 'You will travel far to the south, and in your life you will eat ten thousand sheep. Now you have eaten nine thousand five hundred, and if the sheep are not finished, there will still be a day to return.' Li Deyu said: 'I once dreamed of walking to Jin Mountain, and saw that the mountain was full of sheep, and the shepherd said, these are all that you will eat in your life.' About ten days later, Li Ji, the military governor of Zhenwu, sent four hundred sheep. The monk said: 'The ten thousand sheep are about to be completed, and you probably won't return.' Later, Li Deyu indeed died in Zhuya.

It is said: Since ancient times, when a ruler destroys Buddhism, there must be ministers who assist in accomplishing this. Therefore, Emperor Taiwu of the Wei had Cui Hao, Emperor Wu of the Zhou had Zhang Bin and Wei Yuansong, and Emperor Wuzong of the Tang had Li Deyu and Zhao Guizhen, which ultimately caused the Dharma to be humiliated, and both the ruler and his ministers suffered evil retribution. What misfortune this is! As for carrying out the 'Shata' (purging of monks), such as Huan Xuan in the Jin Dynasty, Fu Yi in the Tang Dynasty, Yao Chong during the reign of Emperor Ming, and Li Xun during the reign of Emperor Wenzong, they were all constrained by the circumstances of the time, and after implementation, they encountered obstacles again. Therefore, a temporary small disaster is not as cruel as the calamities caused by the Three Wu (Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang) in suppressing Buddhism. If Emperor Shizong of the Zhou Dynasty was inherently destructive of Buddhism, but did not obtain the assistance of someone like Cui Hao; Han Yu and Ouyang Xiu were inherently opposed to Buddhism, but did not encounter a ruler like the Three Wu. If Emperor Shizong of the Zhou Dynasty had obtained Cui Hao, then the cruelty of executing monks on charges would have exceeded the tyranny of Emperor Taiwu; if Han Yu and Ouyang Xiu had encountered the Three Wu, then the extent of destroying Buddhist images and exterminating monks would not have been less than the cruelty of Cui Hao and Li Deyu. Cui Hao was cut in half at the waist, and Li Deyu was exiled to death, not having a good end, which is enough to be considered retribution. Huang Tingjian said that Han Yu stopped opposing Buddhism when he saw the Great Master Dian, because he was subdued. Zu Xiu said that Ouyang Xiu stopped rejecting Buddhism when he saw the Master Yuantong, because he was internalized. Han Yu and Ouyang Xiu obtained good rewards later, also because their knowledge and spiritual power were sufficient to reverse the situation.

Yang Hangong, who commanded the Left Forbidden Army, requested the restoration of Buddhism because of his meritorious service in planning the suppression of the rebellion. He requested to seek out a master who was knowledgeable in profound Dharma. Therefore, the status of monks was restored, and they were allowed to live in Bao'ying Temple. It happened to be the Shou-chang Festival, and he was asked to lecture and praise the scriptures, and was appointed as the head of the Three Teachings. The emperor used the old residence to build the Fagan Temple.

寺。命師居之○白居易卒。贈尚書左僕射。居易晚節尚佛經月不葷。施所居為香山寺。自稱香山居士。嘗述贊曰。十方世界。天上天下。我今盡知。無如佛者。巍巍堂堂。為人天師。故我禮足。讚歎歸依。會昌初有客舟遭風漂至大山。一道士曰。此蓬萊山。一院扃鑰甚固。曰此白樂天所居。在中國未來耳。樂天聞之為詩曰。吾學真空不學仙。恐君此語是虛傳。海山不是吾歸處。歸即須歸兜率天。樂天嘗立愿曰。吾勸一百四十八人同爲一志。結上生會行念慈氏名。坐想慈氏容。愿當來世必生兜率。晚歲風痹。命工畫西方凈土一部。晝夜供養。為之贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身老病者。同生無量壽佛所。一夕唸佛。倏然而化。

二年。敕上都東都荊揚汴益等州。建寺立方等戒壇。為僧尼再度者重受戒法。五臺山建五寺。各度僧五十人。

述曰。案僧史略云。取大乘方等不拘根闕緣差但發大心並皆得受。會昌沙汰僧尼在俗。寧無諸過。先令懺罪后增戒品。自非方等豈容重受。

宣州刺史裴休言。天下寺觀多為官僚寄客蹂踐。今後不得在寺居止。違者重罰。制可○安國寺沙門修會。以能詩應制。嘗從上乞紫衣。上曰。不于汝吝。但汝相有闕故耳。及賜一夕暴亡。

三年正月齋日

【現代漢語翻譯】 現代漢語譯本：寺廟。皇帝命令這位法師住在那裡。白居易（Bai Juyi，唐代詩人）去世，被追贈為尚書左僕射。白居易晚年崇尚佛法，每月都吃素。他將自己的住所捐獻出來作為香山寺。自稱為香山居士。曾經作贊說道：『十方世界，天上天下，我今盡知，沒有比佛更偉大的。』巍峨莊嚴，是人天的導師。所以我禮拜佛足，讚歎歸依。會昌初年，有客船遭遇風暴漂流到大山。一位道士說：『這是蓬萊山，一處院落鎖得很嚴密。』（又說）『這是白樂天（Bai Letian，白居易的字）所居住的地方，他還沒有從中國來。』白樂天聽到後作詩說：『我學習真空的佛法，不學成仙之術，恐怕您這話是虛傳。海山不是我歸宿的地方，要歸就歸到兜率天（Tushita Heaven）。』白樂天曾經立下誓願說：『我勸一百四十八人同心同德，結成上生會，修行唸誦慈氏（Maitreya）的名號，靜坐觀想慈氏的容貌，愿來世必定往生兜率天。』晚年患有風痹，命工匠繪製西方凈土圖一部，日夜供養。為之作贊說：『極樂世界清凈土，沒有各種惡道和眾苦。愿像我這樣衰老多病的人，都能往生到無量壽佛（Amitabha Buddha）的處所。』一天晚上唸佛，忽然就去世了。 二年，皇帝下令上都（Chang'an，唐朝首都）、東都（Luoyang，唐朝東部首都）、荊州（Jingzhou）、揚州（Yangzhou）、汴州（Bianzhou）、益州（Yizhou）等州，建造寺廟，設立方等戒壇，為僧尼重新受戒。在五臺山（Mount Wutai）建造五座寺廟，每座寺廟度化僧人五十人。 述曰：《僧史略》記載說，採取大乘方等宗的觀點，不拘泥於根機是否完備，因緣是否具足，只要發起大心，都可以受戒。會昌年間沙汰僧尼，讓他們還俗，難道沒有過失嗎？應該先讓他們懺悔罪過，然後增加戒律的品目。如果不是方等宗的觀點，怎麼能允許重新受戒呢？ 宣州刺史裴休（Pei Xiu）上奏說，天下的寺廟道觀大多被官僚寄居和踐踏。今後不得在寺廟居住，違者重罰。皇帝批準了他的奏請。安國寺的沙門修會（Xiuhui），因為擅長作詩而應制。曾經向皇帝乞求紫衣。皇帝說：『我不是吝嗇不給你，只是你的相貌有所欠缺。』等到賜給他紫衣的當晚就暴死了。 三年正月齋日

【English Translation】 English version: Temples. The emperor ordered the master to reside there. Bai Juyi (a poet of the Tang Dynasty) passed away and was posthumously awarded the title of Vice Minister of the Ministry of Personnel. In his later years, Bai Juyi revered Buddhism and observed a vegetarian diet every month. He donated his residence to become Xiangshan Temple. He called himself the Layman of Xiangshan. He once composed a hymn saying: 'The ten directions of the world, above and below the heavens, I now know completely, there is none greater than the Buddha.' Majestic and dignified, he is the teacher of humans and gods. Therefore, I prostrate at the Buddha's feet, praising and taking refuge. In the early years of the Huichang era, a passenger ship encountered a storm and drifted to a large mountain. A Taoist priest said: 'This is Mount Penglai, a courtyard locked very tightly.' (He also said) 'This is where Bai Letian (Bai Juyi's courtesy name) resides, he has not yet come from China.' Bai Letian, upon hearing this, wrote a poem saying: 'I study the emptiness of Buddhism, not the art of becoming an immortal, I fear your words are a false transmission. The sea mountain is not where I return, if I am to return, I must return to Tushita Heaven (Tushita Heaven).' Bai Letian once made a vow saying: 'I urge one hundred and forty-eight people to be of one mind and one purpose, to form the Upper Rebirth Society, to practice reciting the name of Maitreya (Maitreya), to sit and contemplate the appearance of Maitreya, wishing to be reborn in Tushita Heaven in the future.' In his later years, he suffered from wind paralysis and ordered craftsmen to paint a Western Pure Land picture, which he offered day and night. He composed a hymn for it saying: 'The Pure Land of Ultimate Bliss, without various evil paths and sufferings. May those who are old and sick like me, all be reborn in the place of Amitabha Buddha (Amitabha Buddha).』 One night, while reciting the Buddha's name, he suddenly passed away. In the second year, the emperor ordered the states of Shangdu (Chang'an, the capital of the Tang Dynasty), Dongdu (Luoyang, the eastern capital of the Tang Dynasty), Jingzhou (Jingzhou), Yangzhou (Yangzhou), Bianzhou (Bianzhou), and Yizhou (Yizhou) to build temples and establish ordination platforms of the Vaipulya (Vaipulya) tradition, for monks and nuns to receive the precepts again. Five temples were built on Mount Wutai (Mount Wutai), each temple ordaining fifty monks. It is stated: According to the 'Brief History of Monks,' the Vaipulya (Vaipulya) of the Mahayana tradition is adopted, not adhering to whether the faculties are complete or whether the conditions are sufficient, but as long as the great mind is aroused, one can receive the precepts. During the Huichang era, monks and nuns were screened and forced to return to lay life. Were there no faults in this? They should first be allowed to repent of their sins, and then the items of precepts should be increased. If it were not the view of the Vaipulya tradition, how could re-ordination be allowed? Pei Xiu (Pei Xiu), the governor of Xuanzhou, reported that most of the temples and monasteries in the world were being occupied and trampled upon by officials. From now on, no one is allowed to reside in temples, and violators will be severely punished. The emperor approved his request. The Shramana Xiuhui (Xiuhui) of Anguo Temple, because of his skill in poetry, responded to the imperial decree. He once begged the emperor for a purple robe. The emperor said: 'I am not stingy in giving it to you, but your appearance is lacking.' He died suddenly the night he was granted the purple robe. The first month of the third year, on a day of fasting.

。四明道俗八千人。于阿育王寺供養佛舍利塔。感天華紛墜有如雪色。至手即融。入夜放五色光明。大眾喜躍。明年有新羅僧夜盜塔手擎。繞亭而行。不離本處。為眾所覺。敕沙門靈晏為左右街僧錄○壽昌誕節敕諫議李貽孫法師知玄。同道士于麟德殿談論三教。玄奏宜大復天下廢寺。帝素重師德。命圖形置禁中。

四年。敕杭州鹽官齊安禪師院。賜名齊豐寺。初帝為光王。武宗忌之。拘於后苑。將見殺。中官仇士良詐稱光王墜馬死。因脫身遁去。至香嚴閑禪師會下。剃髮作沙彌。同遊廬山。閑師題瀑布云。穿云透石不辭勞。遠地方知出處高。閑方停思。沙彌續之云。溪澗豈能留得住。終歸大海作波濤。閑始知非常人。后至鹽官海昌見齊安禪師。自稱有光。安奇之。即命為書記。時黃檗運禪師為首座。一日拜佛光。問之曰。不著佛求用禮何為。運便掌。又問。不著佛求常作如是事。運又掌。光曰。太粗生。運又掌。曰者里說恁么粗細。安師一朝謂之曰。時節至矣。毋滯蟠泥。乃以佛法為囑。未幾武宗崩。百官迎王即位。屢遣使以師禮召安。安力辭。及終敕謚悟空禪師。上賜黃檗為粗行禪師。裴休奏改為斷際(雪竇頌黃檗云大中天子曾輕觸。三度親遭弄爪牙。是也)○日本國遣沙門常曉。入中國求釋迦密教。

【現代漢語翻譯】 現代漢語譯本：四明（地名，今寧波）的僧人和俗人共八千人，在阿育王寺（位於今寧波）供養佛舍利塔，感應到天空中飄落像雪一樣的花朵，拿到手裡就融化了。到了晚上，佛塔放出五彩的光芒，大眾都非常高興。第二年，有個新羅（古代朝鮮國家）的僧人晚上偷塔，手裡舉著塔繞著亭子走，但始終沒有離開原來的地方，被眾人發現了。皇帝命令沙門靈晏擔任左右街僧錄（管理僧侶的官職）。壽昌節（皇帝生日）這天，皇帝命令諫議大夫李貽孫和法師知玄，與道士在麟德殿（宮殿名）談論儒釋道三教。知玄奏請皇帝應該大規模恢復天下被廢棄的寺廟。皇帝一向尊重知玄的德行，命人畫了他的畫像放在宮中。 四年，皇帝下令將杭州鹽官（地名，今海寧）齊安禪師的院子，賜名為齊豐寺。當初，皇帝還是光王的時候，武宗（皇帝名）忌憚他，把他拘禁在後苑（後宮的園林），準備殺掉他。中官（宦官）仇士良假稱光王墜馬死了，光王因此得以脫身逃走，到了香嚴閑禪師的門下，剃髮做了沙彌（小和尚），一同遊歷廬山。閑禪師在瀑布上題詩說：『穿云透石不辭勞，遠地方知出處高。』閑禪師正在思考，沙彌續寫道：『溪澗豈能留得住，終歸大海作波濤。』閑禪師這才知道他不是普通人。後來光王到了鹽官海昌（地名，今海寧），拜見齊安禪師，自稱有光。齊安禪師覺得他很奇特，就讓他做了書記。當時黃檗運禪師擔任首座（寺院中職位最高的僧人）。一天，光王禮拜佛像，黃檗運禪師問他說：『不著佛求，用禮何為？』黃檗運禪師就打了他一掌。光王又問：『不著佛求，常作如是事。』黃檗運禪師又打了他一掌。光王說：『太粗生（太粗魯）。』黃檗運禪師又打了他一掌。光王說：『這裡說恁么粗細（這裡說這麼粗魯）。』齊安禪師有一天對他說：『時節至矣（時機到了）。毋滯蟠泥（不要停留在原地）。』於是把佛法囑託給他。沒過多久，武宗駕崩，百官迎接光王即位。多次派使者以師禮召請齊安禪師，齊安禪師極力推辭。去世后，皇帝追諡他為悟空禪師。皇帝賜給黃檗運禪師的謚號為粗行禪師，裴休上奏請求改為斷際（雪竇頌黃檗說大中天子曾輕觸，三度親遭弄爪牙。就是這件事）。日本國派遣沙門常曉，到中國來尋求釋迦密教。

【English Translation】 English version: Eight thousand monks and laypeople from Siming (place name, present-day Ningbo) made offerings to the Buddha's Sharira (relics) stupa at Ayuwang Temple (located in present-day Ningbo). They sensed heavenly flowers falling like snowflakes, which melted upon touching their hands. At night, the stupa emitted five-colored light, and the masses rejoiced. The following year, a monk from Silla (ancient Korean kingdom) secretly stole the stupa at night, holding it in his hand and walking around the pavilion, but he never left the original spot and was discovered by the crowd. The emperor ordered the Shramana (monk) Ling Yan to serve as the Left and Right Street Sangha Registrar (official in charge of managing monks). On the day of the Shouchang Festival (the emperor's birthday), the emperor ordered the remonstrating official Li Yisun and the Dharma Master Zhixuan, along with Taoists, to discuss the three teachings of Confucianism, Buddhism, and Taoism in the Linde Hall (name of a palace). Zhixuan requested that the emperor should extensively restore the abandoned temples throughout the country. The emperor had always respected Zhixuan's virtue and ordered that his portrait be painted and placed in the palace. In the fourth year, the emperor ordered that the courtyard of Chan Master Qi'an of Yanguan (place name, present-day Haining) in Hangzhou be renamed Qifeng Temple. Initially, when the emperor was still Prince Guang, Emperor Wuzong (name of the emperor) was wary of him and confined him in the back garden (garden of the inner palace), intending to kill him. The eunuch Qiu Shiliang falsely claimed that Prince Guang had died from falling off a horse, so Prince Guang was able to escape and went to the assembly of Chan Master Xiangyan Xian, where he shaved his head and became a Shami (novice monk), and they traveled together to Mount Lu. Chan Master Xian wrote a poem on the waterfall, saying: 'Piercing through clouds and rocks without reluctance, only in distant places is the height of its origin known.' Chan Master Xian was pondering, and the Shami continued: 'How can streams and valleys hold it back? It will eventually return to the sea and become waves.' Only then did Chan Master Xian realize that he was no ordinary person. Later, Prince Guang went to Haichang (place name, present-day Haining) in Yanguan and met Chan Master Qi'an, claiming to be You Guang. Chan Master Qi'an found him to be extraordinary and made him his secretary. At that time, Chan Master Huangbo Yun was the head seat (the highest-ranking monk in the temple). One day, Prince Guang bowed to the Buddha statue, and Chan Master Huangbo Yun asked him: 'Not seeking the Buddha, what is the purpose of bowing?' Chan Master Yun then slapped him. Prince Guang asked again: 'Not seeking the Buddha, constantly doing such things.' Chan Master Yun slapped him again. Prince Guang said: 'Too rough (too rude).' Chan Master Yun slapped him again. Prince Guang said: 'Here it is said to be so rough (here it is said to be so rude).' One day, Chan Master Qi'an said to him: 'The time has come. Do not linger in the mud.' Then he entrusted the Buddha-dharma to him. Not long after, Emperor Wuzong passed away, and the officials welcomed Prince Guang to the throne. He repeatedly sent envoys to invite Chan Master Qi'an with the respect due to a teacher, but Chan Master Qi'an strongly declined. After his death, the emperor posthumously honored him as Chan Master Wukong. The emperor bestowed upon Huangbo Yun the posthumous title of Chan Master Cuxing (Rough Practice), but Pei Xiu requested that it be changed to Duanji (Snowy Cliff praised Huangbo, saying that the Emperor of the Great Zhong once lightly touched him and suffered his claws three times. This is the event). The Japanese country sent the Shramana Changxiao to China to seek the Esoteric Buddhism of Shakyamuni.

五年。敕天下州郡國忌行香。不得攜酒肉入寺○召京兆薦福寺弘辨入見。上問曰。何為頓見何名漸修。對曰頓明自性與佛同儔。然有無始染習故假漸修對治。令順性起用。如人吃飯不因一口便飽。帝說。賜號圓智禪師○六月京城進士孫樵上書言。百姓男耕女織不自溫飽。而群僧安坐華屋美食有餘。率以十戶不能養一僧。武宗憤其然。發二十七萬僧。則天下二百七十萬人。始得蘇息。陛下縱不能如武宗除積弊。柰何興之於已廢之後乎。愿詔僧未復者勿復。寺未修者勿修。帝怒不納○九月婺州女子。曾志願開雙林大士塔。見頂足連環齒牙不壞。迎出塔供養四十九日。復藏於塔。

六年。詔重建廬山東林寺。追諡遠法師曰辯覺。會昌毀寺二僧負文殊像。藏之錦繡谷之峰頂。至是寺復訪之不獲。二僧相疑以為匿去。忽見圓光瑞相涌于空表。自是峰頂佛手巖天池常見光相。雲天池者崇峻尤甚。去東林三十里。夜間見空中聖鐙自遠而至。初明一炬。頃之至百千萬鐙。或雲中見文殊大士。出沒無常。至心禮叩必見聖相○宰臣言。度僧不精則戒法墮壞。造寺無節則費財過多。乞今後勝地名山許令修建。復舊宮度僧尼。仰本州律師精擇有道性者。制可。

七年。潭州溈山靈祐禪師示寂。謚大圓禪師(見百丈)。

八

【現代漢語翻譯】 現代漢語譯本 五年。皇帝下令全國各州郡國禁止在忌日舉行行香活動，不得攜帶酒肉進入寺廟。皇帝召見京兆薦福寺的弘辨（Hongbian）入宮覲見。皇帝問道：『什麼是頓見，什麼叫做漸修？』弘辨回答說：『頓悟是明白自性與佛相同，然而還有無始以來的染習，所以需要藉助漸修來對治，使之順應自性而起作用。就像人吃飯，不是吃一口就能飽的。』皇帝聽后很高興，賜號為圓智禪師（Yuanzhi Chanshi）。 六月，京城進士孫樵（Sun Qiao）上書說，百姓男耕女織尚且不能自給自足，而僧侶們卻安坐于華麗的房屋中，享受著剩餘的美食，大體上十戶人家都不能供養一個僧人。武宗（Wuzong）皇帝對此深感憤慨，遣散了二十七萬僧侶，這樣天下二百七十萬人才能得以休養生息。陛下即使不能像武宗皇帝那樣革除積弊，又為何要在已經廢除之後重新興建呢？希望下詔，對於尚未恢復的寺廟不要恢復，尚未修建的寺廟不要修建。』皇帝聽后大怒，沒有采納他的建議。 九月，婺州女子曾氏發願開啟雙林大士塔（Shuanglin Dashi Ta），看見頂、足、連環、齒牙都沒有損壞。於是將這些迎出塔外供養了四十九天，之後又重新藏回塔中。 六年。皇帝下詔重建廬山東林寺（Donglin Temple），追諡遠法師（Yuan Fashi）為辯覺。會昌年間寺廟被毀，有兩位僧人揹負著文殊菩薩像（Wenshu Pusa Xiang），藏在錦繡谷（Jinxiu Gu）的山峰頂上。到這時寺廟重建，尋找文殊菩薩像卻沒有找到。兩位僧人互相懷疑對方藏匿了佛像。忽然看見圓光瑞相在空中顯現。從此以後，峰頂的佛手巖（Foshou Yan）和天池（Tianchi）經常出現光相。所謂天池，地勢非常高峻，距離東林寺三十里。夜間看見空中的聖燈從遠處而來，最初只有一盞燈，頃刻間就增加到成百上千盞燈。有人說在雲中看見文殊大士，時隱時現，如果至誠禮拜，必定能看見聖相。 宰相大臣上奏說，度僧如果不嚴格挑選，那麼戒律就會墮落敗壞；建造寺廟如果沒有節制，那麼就會耗費過多的錢財。請求今後允許在勝地名山修建寺廟，恢復舊宮並度化僧尼，並要求本州的律師精挑細選有道性的人。皇帝批準了這個建議。 七年。潭州溈山靈祐禪師（Weishan Lingyou Chanshi）圓寂，謚號為大圓禪師（Dayuan Chanshi）。（參見百丈） 八年

【English Translation】 English version Fifth year. The emperor ordered all prefectures, counties, and kingdoms to prohibit incense offerings on death anniversaries and forbade bringing wine and meat into temples. The emperor summoned Hongbian (Hongbian), from Jianfu Temple (Jianfu Temple) in Jingzhao, for an audience. The emperor asked, 'What is sudden enlightenment, and what is gradual cultivation?' Hongbian replied, 'Sudden enlightenment is realizing that one's self-nature is the same as the Buddha's. However, there are beginningless defilements, so gradual cultivation is necessary to counteract them, allowing one's nature to function properly. It's like eating rice; one cannot be full from just one mouthful.' The emperor was pleased and bestowed upon him the title of Zen Master Yuanzhi (Yuanzhi Chanshi). In June, Sun Qiao (Sun Qiao), a Jinshi graduate in the capital, submitted a memorial stating that the common people, despite men plowing and women weaving, could not even feed and clothe themselves adequately, while monks sat comfortably in luxurious houses, enjoying surplus food. Roughly, ten households could not support one monk. Emperor Wuzong (Wuzong) was indignant about this and disbanded 270,000 monks, allowing 2,700,000 people to rest and recuperate. Even if Your Majesty cannot eliminate accumulated malpractices like Emperor Wuzong, why revive them after they have already been abolished? I hope you will issue an edict that temples that have not been restored should not be restored, and temples that have not been built should not be built.' The emperor was furious and did not accept his suggestion. In September, a woman named Zeng from Wuzhou vowed to open the Shuanglin Dashi Pagoda (Shuanglin Dashi Ta). She saw that the crown of the head, feet, linked rings, teeth, and fangs were undamaged. She welcomed them out of the pagoda and made offerings for forty-nine days, then reburied them in the pagoda. Sixth year. The emperor issued an edict to rebuild Donglin Temple (Donglin Temple) on Mount Lu and posthumously honored Dharma Master Yuan (Yuan Fashi) with the title Bianjue. During the Huichang persecution, two monks carried an image of Manjushri Bodhisattva (Wenshu Pusa Xiang) and hid it on the peak of Jinxiu Valley (Jinxiu Gu). When the temple was rebuilt, they searched for the image of Manjushri Bodhisattva but could not find it. The two monks suspected each other of hiding the image. Suddenly, a round halo of auspicious light appeared in the sky. From then on, the Buddha's Hand Rock (Foshou Yan) and the Heavenly Pool (Tianchi) on the peak often showed signs of light. The so-called Heavenly Pool is extremely high and steep, thirty miles from Donglin Temple. At night, holy lamps were seen in the sky coming from afar, starting with one lamp and soon increasing to hundreds of thousands of lamps. Some said they saw Manjushri Bodhisattva in the clouds, appearing and disappearing unpredictably. If one sincerely prostrated and prayed, one would surely see the holy image. The chief ministers reported that if the ordination of monks is not carefully selected, then the precepts will be corrupted and broken; if the construction of temples is not controlled, then too much money will be wasted. They requested that in the future, construction of temples be allowed only in scenic spots and famous mountains, that old palaces be restored, and that monks and nuns be ordained, with the lawyers of the prefecture carefully selecting those with virtuous nature. The emperor approved this suggestion. Seventh year. Zen Master Lingyou of Weishan (Weishan Lingyou Chanshi) in Tanzhou passed away, and was posthumously honored with the title of Zen Master Dayuan (Dayuan Chanshi). (See Baizhang) Eighth year.

年敕三教首座辯章充左街僧錄。沙門僧徹充右街僧錄○潭州嶽麓寺沙門疏言(疏同)往太原求大藏經。河東節度使司空盧鈞。副使韋宙。以經施之。節度巡官李節為之記曰。儒學之人喜排釋氏。其論必曰。禹湯文武周孔之代皆無有釋。釋氏之興源於漢。流於晉。瀰漫于宋魏齊梁陳隋唐。此衰世之所奉也。宜一掃絕之使不得滋。論者之言粗矣。吾請精而言之。昔有一夫膚腯而色和。神清而氣烈。怡然保順。醫與禱無用也(粗倉胡切腯音突肥也)復一夫而有風濕之痾。背癃而足躄。耳聵而目瞑。於是用攻熨焉事禳禬焉。是二夫者胡相反耶病不病異耳(躄音壁。不能行。聵五怪切。耳聾。瞑莫定切。目閉也)嗚呼三代之前世康矣。三代之季世病矣。三代之前禹湯文武。德義播之。周公孔子。典教持之。道風雖微猶有漸漬。以故詐不勝信。而惡知避善也。暨三代之季。風俗大敗。詐力相乘。廢井田則唯務兼併。貪土宅則日事戰爭。奸邪於是肆其志。賢士不能容其身。以故上下相仇。而激為怨俗也。釋氏之教以清凈自居。柔和自抑。則怨爭可得而息也。以因果為言。窮達為分。則貴賤可得而安也。怨爭息則干戈盜賊之不興貴賤安則君臣民庶之有別。此佛聖人所以救衰世之道也。不有釋氏尚安救之哉。今論者不責衰世之俗為難移。

而尤釋氏之徒為無用。是不憐抱病之夫。而詬醫禱之為何人也不思釋氏救世行化之為大益。而且疾其宮墻之麗徒眾之蕃。摘其猥庸無檢者為口實。而欲一概以廢棄之。是見其末而遺其本也。會昌季年武宗大剪釋氏巾其徒徹其居。容貌于土木者沈諸水。言論于紙素者投諸火。分命御史乘驛走天下。察敢隱匿者罪之。於是天下名藍真宇毀去若掃。今天子建號之初。雪釋氏不當廢也。亟下詔復之。而自湖以南遠人畏法。體朝廷之嚴旨。焚徹經像殆無遺余。故今明命雖頒。莫能得其經籍。道林寺者湘西之勝遊也。有釋疏言獨曰。太原府國家舊都佛祠為最多。大帥司空盧公天下仁人。我第往求遺書或可得也。既上謁軍門。公果諾之。四馳以求逸文。月未幾得經律論五千四十八卷。輦而歸。嘻釋氏救世之道。既言之矣。向非我明君洞鑑理源。何能復行其道。非司空公克崇大法。何能復全其書。非沙門疏言深識法運。何能不憚遠求以遂茲盛典。奉聖上之令興釋氏之宗。惠及後人。其功用有不可勝言者。可無記焉。

述曰。此文立言建理。足以曉世之不知佛者。使退之見之當愧服不暇。子厚浩初序。徒云與易論語合而不能如此明言救世之功。然則此記殆過之矣。李節名微唐史無聞。

九年。洪州黃檗希運禪師示寂。謚斷際

【現代漢語翻譯】 現代漢語譯本：然而，那些詆譭佛教的人認為佛教徒是無用的。這就像不憐憫生病的丈夫，反而責怪醫生，向其他人祈禱一樣。他們不考慮佛教救世濟人、推行教化的巨大益處，卻只批評寺廟的華麗和僧侶的眾多，挑剔那些行為不端、沒有節制的人作為借口，想要一概廢除佛教。這是隻見樹木，不見森林啊！會昌年間，唐武宗大規模地取締佛教，命令僧侶還俗，拆毀寺廟，將泥塑木雕的佛像沉入水中，將寫在紙上的佛經投入火中焚燒。他還派遣御史騎著驛馬奔赴全國各地，查處敢於窩藏佛教徒的人，並加以懲處。於是，天下著名的寺廟和真正的佛寺都被摧毀殆盡，就像被掃蕩過一樣。如今，當今天子登基之初，認為不應該廢除佛教，立即下詔恢復佛教。但是，從湖南以南的邊遠地區的人民因為害怕法律，奉行朝廷的嚴厲旨意，焚燒和拆毀佛經佛像，幾乎沒有留下任何東西。所以，現在即使朝廷頒佈了恢復佛教的命令，也無法找到佛經了。道林寺是湘西的著名遊覽勝地。有一位名叫疏言的僧人獨自說道：『太原府是國家的舊都，佛寺最多。大帥司空盧公是天下仁人，我前去請求他尋找遺失的佛經，或許可以得到。』於是，他前去拜見盧公，盧公果然答應了他。盧公四處奔走，尋找遺失的佛經，不到一個月就找到了經、律、論五千零四十八卷，用車運了回來。唉！佛教救世濟人的道理，已經說得很清楚了。如果不是我們英明的君主洞察事理的根源，怎麼能夠恢復佛教的推行？如果不是司空公能夠崇尚大法，怎麼能夠恢復佛經的完整？如果不是沙門疏言深刻地認識到佛法的命運，怎麼會不畏懼遙遠的路途去尋求佛經，以完成這件盛事？他奉聖上的命令，振興佛教，恩惠及於後人，他的功德是說不完的，怎麼能不記載下來呢！ 評論說：這篇文章立意高遠，論證充分，足以讓那些不瞭解佛教的人明白佛教的真諦。即使韓愈看到了這篇文章，也會感到慚愧和佩服。柳宗元的《浩初序》只是說佛教與《易經》、《論語》相合，但不能像這篇文章這樣明確地闡述佛教救世濟人的功德。因此，這篇文章大概超過了《浩初序》的水平。李節這個人名聲很小，在《唐史》中沒有記載。 九年，洪州黃檗希運禪師圓寂，謚號為斷際。

【English Translation】 English version: Yet, those who criticize Buddhism consider Buddhists useless. This is like not pitying a sick husband, but instead blaming the doctor and praying to others. They do not consider the great benefits of Buddhism in saving the world and promoting enlightenment, but only criticize the splendor of temples and the multitude of monks, picking on those who behave improperly and without restraint as an excuse to abolish Buddhism altogether. This is seeing the trees but not the forest! During the Huichang era, Emperor Wuzong of Tang launched a large-scale suppression of Buddhism, ordering monks to return to secular life, demolishing temples, sinking clay and wooden Buddha statues into the water, and throwing Buddhist scriptures written on paper into the fire. He also sent imperial censors on horseback to travel throughout the country, investigating and punishing those who dared to harbor Buddhists. As a result, the famous temples and true Buddhist monasteries in the world were destroyed, as if they had been swept away. Now, at the beginning of the current emperor's reign, he believes that Buddhism should not have been abolished and immediately issued an edict to restore Buddhism. However, the people in remote areas south of Hunan, fearing the law, followed the strict orders of the court, burning and demolishing Buddhist scriptures and statues, leaving almost nothing behind. Therefore, even though the court has now issued an order to restore Buddhism, it is impossible to find the scriptures. Daolin Temple is a famous scenic spot in western Hunan. A monk named Shuyan said to himself: 'Taiyuan Prefecture is the old capital of the country and has the most Buddhist temples. Grand Marshal Sikong Lu Gong is a benevolent man in the world. I will go and ask him to find the lost scriptures, perhaps I can get them.' So, he went to visit Lu Gong, who agreed to him. Lu Gong traveled around, searching for lost scriptures, and in less than a month found 5,048 volumes of Sutras, Vinaya, and Shastras, which he transported back by cart. Alas! The principles of Buddhism in saving the world have already been clearly stated. If it were not for our wise ruler's insight into the source of reason, how could he have restored the practice of Buddhism? If it were not for Sikong Gong's ability to uphold the Great Dharma, how could he have restored the completeness of the scriptures? If it were not for the Shramana Shuyan's deep understanding of the fate of the Dharma, how could he have not feared the distant journey to seek the scriptures, in order to complete this grand event? He followed the emperor's order to revive Buddhism, benefiting future generations. His merits are immeasurable, how can they not be recorded! Commentary: This article is well-intentioned and well-reasoned, enough to make those who do not understand Buddhism understand the true meaning of Buddhism. Even Han Yu would feel ashamed and admire it if he saw this article. Liu Zongyuan's 'Haochu Preface' only says that Buddhism is in harmony with the 'Book of Changes' and the 'Analects', but it cannot clearly explain the merits of Buddhism in saving the world like this article. Therefore, this article is probably better than the 'Haochu Preface'. Li Jie's name is small and is not recorded in the 'History of the Tang Dynasty'. In the ninth year, Chan Master Xiyun of Huangbo in Hongzhou passed away, and his posthumous title was Duanji.

禪師。師得法于百丈。相國裴休守新安。請師入郡。咨問禪法執弟子禮。以所聞述傳心法要行於世(南嶽下第四世)。

十年。敕每歲度僧依本教於戒定慧三學中。擇有道性通法門者度之。此外雜藝一切禁止。

十二年。敕天下諸寺修治諸祖師塔○日本國沙門慧鍔。禮五臺山得觀音像。道四明將歸國。舟過補陀山附著石上不得進。眾疑懼禱之曰。若尊像于海東機緣未熟。請留此山。舟即浮動。鍔哀慕不能去。乃結廬海上以奉之(今山側有新羅將)鄞人聞之。請其像歸安開元寺(今人或稱五臺寺。又稱不肯去觀音)其後有異僧。持嘉木至寺。仿其制刻之。扃戶施功彌月成像。忽失僧所在。乃迎至補陀山。山在大海中。去鄞城東南水道六百里。即華嚴所謂南海岸孤絕處。有山名補怛落迦。觀音菩薩住其中也。即大悲經所謂補陀落迦山觀世音宮殿。是為對釋迦佛說大悲心印之所。其山有潮音洞。海潮吞吐晝夜砰訇。洞前石橋。瞻禮者至此懇禱。或見大士宴坐。或見善財俯仰將迎。或但見碧玉凈瓶。或唯見頻伽飛舞。去洞六七里有大蘭若。是為海東諸國朝覲商賈往來。致敬投誠莫不獲濟(草菴錄)。

十三年。上餌道士丹疽發於背。八月帝崩。

述曰。武宗毀佛通道餌丹發背而殂。世方以之為戒。宣

【現代漢語翻譯】 現代漢語譯本：禪師從百丈禪師處得法。宰相裴休鎮守新安時，邀請禪師到郡中，以弟子的禮節請教禪法，並將所聽聞的禪法著述成《傳心法要》流傳於世（為南嶽一系第四代）。 十年，皇帝下詔每年要按照佛教的戒、定、慧三學，在僧人中選擇有道性、通曉佛法的人來度化。此外，一切雜藝都被禁止。 十二年，皇帝下詔天下各寺廟修繕歷代祖師的塔。日本國的沙門（shamen，出家的男子）慧鍔（Huie）在五臺山禮拜，得到一尊觀音像。當他從四明（Siming）乘船回國時，船經過補陀山（Mount Putuo）時附著在石頭上無法前進。眾人疑惑恐懼，於是祈禱說：『如果這尊觀音像在海東（指日本）的機緣尚未成熟，請留在這座山中。』船立刻浮動起來。慧鍔哀慕不捨，於是在海上結廬供奉觀音像（現在山側有新羅將的遺蹟）。鄞縣（Yinxian）的人聽說后，請這尊觀音像回到安（An）的開元寺（Kaiyuan Temple）（現在人們有時稱之為五臺寺，又稱不肯去觀音）。之後，有一位奇異的僧人，帶著上好的木材來到寺廟，仿照觀音像的樣式雕刻。他關閉房門，用了一個月的時間才完成雕像。忽然僧人不見了蹤影。於是人們將雕像迎到補陀山。這座山在大海中，距離鄞城東南方向水路六百里，就是《華嚴經》（Avatamsaka Sutra）所說的『南海岸孤絕處，有山名補怛落迦（Potalaka），觀音菩薩住在其中』的地方。也就是《大悲經》（Mahakaruna Sutra）所說的『補陀落迦山觀世音宮殿』，是觀世音菩薩對釋迦佛（Sakyamuni Buddha）宣說大悲心印的地方。這座山有潮音洞，海潮晝夜吞吐，發出巨大的聲響。洞前有一座石橋，前來瞻禮的人到這裡誠懇祈禱，有時會看見觀音大士安詳地端坐，有時會看見善財童子（Sudhana）俯身或仰身迎接，有時只會看見碧玉凈瓶，有時只會看見頻伽鳥（Kalavinka）飛舞。距離潮音洞六七里有一座大蘭若（aranya，寺院），是海東各國朝覲的使者和商人往來，表達敬意和投誠的地方，沒有不得到保佑的（《草菴錄》）。 十三年，皇帝服用道士的丹藥，背上長了毒瘡。八月，皇帝駕崩。 史官評論說：武宗（Wuzong）毀壞佛寺，信奉道教，服用丹藥，背上長了毒瘡而死。世人都以此為戒。

【English Translation】 English version: The Chan master attained enlightenment under Baizhang (Baizhang, a Chan master). When Chancellor Pei Xiu (Pei Xiu, a chancellor) was stationed in Xin'an (Xin'an, a place name), he invited the master to the prefecture, consulted him on Chan teachings with the respect due to a disciple, and compiled what he had heard into 'Essentials of the Transmission of Mind' (Chuán Xīn Fǎ Yào), which was circulated in the world (being the fourth generation of the Nanyue lineage). In the tenth year, the imperial decree ordered that each year, monks should be ordained according to the three studies of precepts, concentration, and wisdom in Buddhism, selecting those with virtuous nature and understanding of the Dharma. In addition, all miscellaneous arts were prohibited. In the twelfth year, the imperial decree ordered all temples in the country to repair the pagodas of the ancestral masters. The Shramana (Shramana, a Buddhist monk) Huie (Huie, a name) from Japan paid homage at Mount Wutai (Mount Wutai, a famous Buddhist mountain) and obtained an image of Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion). When he was sailing back to his country from Siming (Siming, a place name), the boat became attached to a rock and could not move forward when passing Mount Putuo (Mount Putuo, a famous Buddhist mountain). The people were doubtful and fearful, so they prayed: 'If the conditions for this revered image to be in Haidong (Haidong, referring to Japan) are not yet ripe, please remain on this mountain.' The boat immediately floated. Huie was saddened and could not leave, so he built a hut on the sea to enshrine the image (now there are remains of a Silla general on the side of the mountain). The people of Yinxian (Yinxian, a place name) heard about it and invited the image to return to Kaiyuan Temple (Kaiyuan Temple, a temple name) in An (An, a place name) (now people sometimes call it Wutai Temple, or 'Avalokiteshvara Who Refuses to Leave'). Later, there was an extraordinary monk who came to the temple with fine wood and carved a statue in the likeness of the Avalokiteshvara image. He closed the door and worked for a month to complete the statue. Suddenly, the monk disappeared. So people welcomed the statue to Mount Putuo. This mountain is in the sea, six hundred li (li, a unit of distance) southeast of Yincheng (Yincheng, a place name) by waterway, which is the 'isolated place on the southern coast' mentioned in the Avatamsaka Sutra (Avatamsaka Sutra, a Buddhist scripture), 'where there is a mountain named Potalaka (Potalaka, the abode of Avalokiteshvara), where Avalokiteshvara Bodhisattva dwells.' It is also the 'Potalaka Mountain Avalokiteshvara Palace' mentioned in the Mahakaruna Sutra (Mahakaruna Sutra, a Buddhist scripture), where Avalokiteshvara Bodhisattva expounds the seal of the great compassionate heart to Shakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism). This mountain has the Tide Sound Cave, where the sea tide ebbs and flows day and night, making a huge sound. In front of the cave is a stone bridge. Those who come to pay homage here pray sincerely, and sometimes they see the great Avalokiteshvara sitting peacefully, sometimes they see Sudhana (Sudhana, a youth who sought enlightenment) bowing or looking up to welcome them, sometimes they only see a jade vase, and sometimes they only see Kalavinka (Kalavinka, a mythical bird with a beautiful voice) flying. Six or seven li from the cave is a large aranya (aranya, a monastery), which is where envoys and merchants from various countries in Haidong come to pay homage, express their respect and sincerity, and are all blessed (Cao'an Records). In the thirteenth year, the emperor took elixirs from Taoist priests, and carbuncles developed on his back. In August, the emperor died. The historian commented: Emperor Wuzong (Wuzong, an emperor's name) destroyed Buddhist temples, believed in Taoism, took elixirs, and died from carbuncles on his back. The world takes this as a warning.

宗避仇為僧。卒登寶位。憤會昌之沙汰誅竄李趙。立方等戒壇令僧尼重受戒法。其意甚至。至末年複用道士服。餌金丹疽發於背。其過在於好求長年而不達世相無常之義。故終蹈其禍為後人笑云。

懿宗(漼宣宗長子)

咸通三年。敕兩街四寺各建戒壇度僧。帝于禁中設講座自唱經題。手錄梵文。數幸諸寺行施。

六年。朗州德山宣鑒禪師示寂。謚見性禪師(見龍潭清源第五世)。

七年。臨濟義玄禪師示寂。謚慧照禪師。學者稱臨濟宗(見黃檗南嶽第四世)。

八年正月。永州湘山全真禪師端坐示寂。師郴人。遊方至湘山創梵宇曰凈土。四方禪眾雲集受教。會昌初忽謂其徒曰。僧當厄難宜易衣冠。一夕髭發俱長。披紫霞衣曰無量壽衣。頂青空冠曰真空法冠。既而武宗果去浮圖。宣宗復佛法。師不復去衣冠。世稱無量壽佛化現至此。

十年。瑞州洞山良玠禪師示寂。謚悟本禪師(見云巖清源第五世)○敕追諡南山道宣律師曰澄照。

十一年。相國裴休薨。休學于黃檗得其旨。平居不御酒肉。作勸發菩提心文以激發世人。著釋氏文。若圓覺經法界觀禪源詮諸序。世服其精要○十一月延慶節。敕兩街入麟德殿講論佛法。賜左街僧錄清蘭慧照大師。右街僧錄彥楚明徹大師○上素

【現代漢語翻譯】 現代漢語譯本：宗避仇出家為僧，最終登上皇位。他憎恨會昌年間的滅佛事件，誅殺了李和趙。他設立方等戒壇，命令僧尼重新接受戒法，其用心良苦。但到了晚年，他又開始穿道士的服裝，服用金丹，最終背上長了毒瘡而死。他的過錯在於好求長生，卻不明白世事無常的道理，所以最終自食惡果，被後人嘲笑。

懿宗（漼，宣宗的長子）

咸通三年，皇帝下令兩街四寺各自建立戒壇，度化僧人。皇帝在宮中設定講座，親自唱誦經題，手抄梵文，多次前往各寺廟佈施行舍。

咸通六年，朗州德山宣鑒禪師示寂，謚號為見性禪師（見龍潭清源第五世）。

咸通七年，臨濟義玄禪師示寂，謚號為慧照禪師。學人稱之為臨濟宗（見黃檗南嶽第四世）。

咸通八年正月，永州湘山全真禪師端坐示寂。禪師是郴州人，遊方來到湘山，建立梵宇，名為凈土。四方禪眾雲集於此，接受教誨。會昌初年，禪師忽然對他的弟子說：『僧人將有厄難，應該更換衣冠。』一夜之間，他的鬍鬚和頭髮都長長了，他披上紫霞衣，說這是無量壽衣，頭戴青空冠，說這是真空法冠。不久，武宗果然廢除佛教，宣宗恢復佛法，禪師不再更換衣冠。世人稱他是無量壽佛化現於此。

咸通十年，瑞州洞山良玠禪師示寂，謚號為悟本禪師（見云巖清源第五世）。皇帝下令追諡南山道宣律師為澄照。

咸通十一年，相國裴休去世。裴休向黃檗禪師學習，領悟了他的宗旨。他平時不喝酒不吃肉，寫了《勸發菩提心文》來激發世人，還寫了許多佛教文章，如《圓覺經》、《法界觀》、《禪源詮》等序，世人都佩服他的精闢。

咸通十一年十一月延慶節，皇帝下令兩街僧人在麟德殿講論佛法，賜予左街僧錄清蘭慧照大師，右街僧錄彥楚明徹大師。皇帝崇尚素食。

【English Translation】 English version: Zong, who had fled to become a monk to avoid enemies, eventually ascended the throne. He resented the suppression of Buddhism during the Huichang era, executing Li and Zhao. He established the Fangdeng ordination platform, ordering monks and nuns to receive the precepts again, with the best of intentions. However, in his later years, he reverted to wearing Taoist attire and consuming golden elixirs, which resulted in a carbuncle developing on his back, leading to his death. His mistake lay in seeking longevity without understanding the impermanence of worldly phenomena, ultimately bringing about his own misfortune and becoming a laughingstock for later generations.

Emperor Yizong (Cui, the eldest son of Emperor Xuanzong)

In the third year of Xiantong, the emperor ordered the establishment of ordination platforms in the four temples of both the left and right streets to ordain monks. The emperor set up a lecture hall in the palace, personally chanting the titles of sutras, hand-copying Sanskrit texts, and frequently visiting various temples to make offerings.

In the sixth year of Xiantong, Zen Master Xuanjian of Deshan in Langzhou passed away, with the posthumous title of Zen Master Jianxing (Fifth Generation from Qingyuan via Longtan).

In the seventh year of Xiantong, Zen Master Yixuan of Linji passed away, with the posthumous title of Zen Master Huizhao. Scholars refer to it as the Linji School (Fourth Generation from Nanyue via Huangbo).

In the eighth year of Xiantong, in the first month, Zen Master Quanzhen of Xiangshan in Yongzhou passed away while sitting in meditation. The master was from Chenzhou. He traveled to Xiangshan and founded a Buddhist temple called Pure Land. Zen practitioners from all directions gathered to receive teachings. At the beginning of the Huichang era, he suddenly said to his disciples, 'Monks will face calamity and should change their attire.' Overnight, his beard and hair grew long. He donned a purple cloud robe, saying it was the Robe of Immeasurable Life, and wore a blue sky crown, saying it was the Crown of True Emptiness. Soon after, Emperor Wuzong indeed abolished Buddhism, and Emperor Xuanzong restored Buddhism. The master never changed his attire again. People say that he was a manifestation of Amitabha Buddha.

In the tenth year of Xiantong, Zen Master Liangjie of Dongshan in Ruizhou passed away, with the posthumous title of Zen Master Wuben (Fifth Generation from Qingyuan via Yunyan). An imperial edict posthumously honored Vinaya Master Daoxuan of Nanshan with the title Cheng Zhao.

In the eleventh year of Xiantong, Chancellor Pei Xiu passed away. Pei Xiu studied under Zen Master Huangbo and understood his teachings. He abstained from alcohol and meat in his daily life. He wrote 'An Exhortation to the Bodhi Mind' to inspire the world and authored Buddhist texts such as prefaces to the 'Sutra of Perfect Enlightenment,' 'Contemplation of the Dharmadhatu,' and 'Explanation of the Source of Zen.' The world admired his profound insights.

In the eleventh year of Xiantong, in the eleventh month, during the Yanqing Festival, the emperor ordered monks from both the left and right streets to lecture on Buddhist teachings in the Linde Hall, bestowing gifts upon Master Qinglan Huizhao, the monastic registrar of the left street, and Master Yanchu Mingche, the monastic registrar of the right street. The emperor favored vegetarianism.

聞雪峰義存禪師名。敕賜真覺大師。師居山四十年。法席冠天下。眾至一千五百。閩王王氏事以師禮(見德山清源第六世)十二年。上幸安國寺賜知玄國師沉香寶座○上于禁中設萬僧齋。自升座為讚唄。有長眉梵僧來應供。受嚫畢陵空而去(即賓頭盧)。

十四年三月。造浮圖寶帳彩幡華蓋。敕兩街往鳳翔迎佛骨。三百里間車馬不絕。群臣諫者至言。憲宗迎佛骨尋時宴駕。上曰。朕生得見之死無所恨。四月八日佛骨至。導以禁兵公私音樂儀衛之盛。過於南郊。帝御安福門。降樓迎拜。賜沙門及耆老曾見元和奉迎者金帛有差。佛骨留禁中三日供養。迎置安國崇化二寺。令士庶得瞻禮。十二月如前禮迎佛骨還鳳翔。

僖宗(儇懿宗第五子)

乾符三年。外法師於國清為元琇法師說止觀法門○泉州龜洋無了禪師塔全身二十載。為山泉淹沒。門人發視不壞。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之。可還龜洋舊址建塔。即異香普熏。傾城瞻禮本道奏。上賜謚真寂大師。塔曰靈覺。弟子慧忠遇澄汰終於白衣。葬師塔東。今龜洋一真身士民依怙。若僧伽之遺化。

中和元年。黃巢犯長安。自號大齊。上幸成都。詔知玄國師赴行在所引對大說。上自製號悟達國師。留行宮久之辭歸九隴。定中

【現代漢語翻譯】 現代漢語譯本： 雪峰義存禪師（Xuefeng Yicun）以其名聞名。朝廷敕封他為真覺大師（Zhenjue Dashi）。禪師在雪峰山居住四十年，其法席之盛冠絕天下，門徒多達一千五百人。閩王王氏以對待老師的禮節侍奉他（見德山清源第六世）。在位十二年時，閩王前往安國寺，賜予知玄國師（Zhixuan Guoshi）沉香寶座。閩王還在宮中設定萬僧齋，親自升座讚唄。有一位長眉梵僧前來應供，接受供養完畢后，騰空而去（即賓頭盧尊者（Pindolabharadvaja））。

十四年三月，閩王建造浮圖寶帳、彩幡華蓋，敕令兩街前往鳳翔迎接佛骨。三百里路途之間，車馬絡繹不絕。群臣進諫說，憲宗皇帝（Xianzong）迎接佛骨后不久便駕崩。閩王說：『朕能活著見到佛骨，死也無所遺憾。』四月八日，佛骨到達，由禁兵引導，公私音樂儀仗之盛，超過了在南郊的儀式。皇帝在安福門（Anfu Men）登上樓閣迎接拜見，賞賜給沙門以及曾經見過元和年間奉迎佛骨的老人金帛，各有差別。佛骨留在宮中供養三日，然後迎至安國寺（Anguo Temple）和崇化寺（Chonghua Temple），讓士庶百姓得以瞻仰禮拜。十二月，按照之前的禮儀迎接佛骨返回鳳翔。

僖宗皇帝（Xizong）（儇懿宗（Xuanyi Zong）第五子）

乾符三年，外法師在國清寺（Guoqing Temple）為元琇法師（Yuanxiu Fashi）講解止觀法門。

泉州龜洋的無了禪師（Wule Chanshi）塔葬全身二十年後，被山泉淹沒。門人打開塔觀看，禪師肉身不壞。閩王聽聞此事，派遣使者將禪師肉身抬入府庭供養。忽然臭氣遠播，閩王焚香祝禱，希望將禪師肉身送回龜洋舊址建塔。隨即異香普熏，傾城百姓瞻仰禮拜，本道官員上奏朝廷。朝廷賜謚號為真寂大師（Zhenji Dashi），塔名為靈覺（Lingjue）。弟子慧忠（Huizhong）在澄汰中去世，最終以白衣身份安葬在禪師塔的東邊。如今龜洋的這尊真身，是當地士民所依怙的對象，如同僧伽大師（Sangharama）的遺化。

中和元年，黃巢攻犯長安，自號大齊。皇帝前往成都避難，詔令知玄國師前往行在所覲見，國師大加勸說。皇帝親自賜號悟達國師（Wuda Guoshi）。悟達國師在行宮停留很久后，辭別返回九隴山，入定中。

【English Translation】 English version: Zen Master Yicun of Xuefeng (Xuefeng Yicun) was renowned for his name. The imperial court bestowed upon him the title of Great Master Zhenjue (Zhenjue Dashi). The Zen Master resided on Xuefeng Mountain for forty years, and his Dharma assembly was the most prominent in the land, with as many as fifteen hundred disciples. King Wang of Min treated him with the respect due to a teacher (see the sixth generation of Deshan Qingyuan). In the twelfth year of his reign, King Wang went to Anguo Temple and presented National Teacher Zhixuan (Zhixuan Guoshi) with a sandalwood throne. King Wang also held a vegetarian feast for ten thousand monks in the palace, personally ascending the seat to chant praises. A long-browed Brahman monk came to receive offerings, and after receiving them, he ascended into the sky and departed (this was Venerable Pindolabharadvaja (Pindolabharadvaja)).

In the third month of the fourteenth year, King Wang constructed a stupa treasure tent, colorful banners, and canopies, and ordered the two streets to go to Fengxiang to welcome the Buddha's bone relic. For three hundred miles, carriages and horses followed one another without end. The ministers remonstrated, saying that Emperor Xianzong (Xianzong) had passed away shortly after welcoming the Buddha's bone relic. King Wang said, 'If I can live to see the Buddha's bone relic, I will have no regrets even if I die.' On the eighth day of the fourth month, the Buddha's bone relic arrived, led by imperial soldiers, with the grandeur of public and private music and ceremonial guards surpassing that of the southern suburbs. The Emperor ascended the tower at Anfu Gate (Anfu Men) to welcome and pay homage, and bestowed gold and silk in varying amounts to the Shramanas and elders who had witnessed the welcoming of the Buddha's bone relic during the Yuanhe era. The Buddha's bone relic was kept in the palace for three days of offerings, and then welcomed to Anguo Temple (Anguo Temple) and Chonghua Temple (Chonghua Temple), allowing the scholars and common people to admire and worship it. In the twelfth month, the Buddha's bone relic was welcomed back to Fengxiang with the same ceremonies as before.

Emperor Xizong (Xizong) (the fifth son of Emperor Xuanyi (Xuanyi Zong))

In the third year of the Qianfu era, an external Dharma master lectured on the Samatha-Vipassana Dharma gate for Dharma Master Yuanxiu (Yuanxiu Fashi) at Guoqing Temple (Guoqing Temple).

After twenty years, the fully embodied stupa of Zen Master Wule (Wule Chanshi) of Guiyang in Quanzhou was submerged by mountain springs. When the disciples opened the stupa to view it, the Zen Master's body had not decayed. When King Wang heard of this, he sent messengers to carry the Zen Master's body into the palace courtyard for offerings. Suddenly, a foul odor spread far and wide. King Wang burned incense and prayed, hoping to send the Zen Master's body back to the old site in Guiyang to build a stupa. Immediately, a unique fragrance permeated everywhere, and the people of the entire city admired and worshipped it. The local officials reported this to the court. The court bestowed the posthumous title of Great Master Zhenji (Zhenji Dashi), and the stupa was named Lingjue (Lingjue). The disciple Huizhong (Huizhong) passed away during the Chengtai period and was eventually buried as a layman to the east of the Zen Master's stupa. Today, this true body in Guiyang is a source of reliance for the local scholars and people, like the remaining transformation of Sangharama (Sangharama).

In the first year of the Zhonghe era, Huang Chao attacked Chang'an and proclaimed himself the Great Qi. The Emperor fled to Chengdu for refuge and summoned National Teacher Zhixuan to the temporary imperial residence. The National Teacher offered much advice. The Emperor personally bestowed the title of National Teacher Wuda (Wuda Guoshi). National Teacher Wuda stayed at the temporary imperial residence for a long time, then bid farewell and returned to Mount Jiulong, entering into Samadhi.

見菩薩摩頂說法。言訖即隱。俄見一珠入玄左服。隆起痛甚。上有晁錯二字。玄知夙業。即右脅安臥而逝。世言玄之前身乃漢川三學山知鉉法師。臨終感病與今正類(漢書。文帝時吳太子人見。得侍皇太子。飲傅爭道不恭。皇太子引博局提殺之。吳王由此稱疾不朝。始有反謀。太子家令晁錯數上書言。吳過可削。文帝寬不忍罰。及景帝即位。錯說上曰。吳王前有太子之卻。誘天下亡人謀作亂。令削之亦反。不削亦反。及楚趙膠西三王皆以罪削郡縣。廷臣方議削吳。吳王因遣使。約七國俱反。以誅錯為名。吳相袁盎入見。上方與錯調兵食。上問盎。盎愿屏左右。錯趨避東廂甚恨盎。對曰。吳楚相遺書言。賊臣晁錯擅適諸侯削奪其地。以故反。欲共誅錯復故地。方今計獨有斬錯發使赦七國復其故地。則兵可毋血刃而俱罷。上良久曰。吾不愛一人以謝天下。上令丞相劾奏錯要斬東市)隆興琇師曰。世稱知玄是袁盎後身。自漢文至僖宗七百餘年。盎償錯亦應畢矣。今尚蒙惡報而斃何哉。蓋盎與錯始有私憾。及錯議削七國而七國畔。盎因此時請遂斬錯。景帝畏而從之。終非本意。及錯誅而七國之兵不退。則是盎假畔人以報私憾耳。是宜歷十生而宿對相尋不已。可不畏哉。

述曰。周武廢佛。法師知玄抗辨精壯。帝不能屈。

【現代漢語翻譯】 現代漢語譯本： 看見菩薩摩頂授記說法，說完就隱去了。不久，看見一顆珠子進入知玄的左側衣服，隨即隆起疼痛難忍，上面有『晁錯』（西漢大臣，因削藩政策引起七國之亂，后被漢景帝處死）二字。知玄知道這是前世的業報，於是向右側臥倒安詳去世。世人說知玄的前身是漢川三學山的知鉉法師，臨終時所感受的病痛與現在的情況非常相似。（《漢書》記載，漢文帝時吳太子來朝見，得到侍奉皇太子的機會。因在飲宴時與負責輔導的官員爭道，態度不恭敬，皇太子拿起博局擊殺了吳太子。吳王因此稱病不來朝見，開始有了謀反的意圖。太子家令晁錯多次上書，認為吳國的過失可以削減。文帝寬厚，不忍心懲罰。等到景帝即位，晁錯勸說皇上說：『吳王之前有太子被殺的仇恨，引誘天下的逃亡之人圖謀作亂。即使削減他的封地，他也會反叛；不削減，他也會反叛。』等到楚、趙、膠西三王都因罪被削減了郡縣。朝廷大臣正在商議削減吳國。吳王因此派遣使者，約定七國一同反叛，以誅殺晁錯為名。吳相袁盎入朝進見，皇上正在與晁錯商議調兵糧的事情。皇上問袁盎，袁盎請求屏退左右。晁錯急忙避開到東廂，非常怨恨袁盎。袁盎回答說：『吳楚兩國互相傳遞書信說，奸臣晁錯擅自改變諸侯的封地，削奪他們的土地，因此他們才反叛，想要共同誅殺晁錯，恢復原來的封地。如今的計策只有斬殺晁錯，派遣使者赦免七國，恢復他們原來的封地，那麼兵禍就可以不用流血就平息了。』皇上沉默了很久，說：『我不吝惜一個人來向天下謝罪。』皇上命令丞相彈劾晁錯，在東市處斬了他。） 隆興年間的琇師說，世人說知玄是袁盎（西漢大臣，曾建議漢景帝斬殺晁錯以平息七國之亂）的後身。從漢文帝到僖宗，七百多年，袁盎償還晁錯的罪業也應該結束了。如今還遭受惡報而死，是什麼原因呢？大概是袁盎與晁錯最初有私人的怨恨，等到晁錯建議削減七國，而七國反叛，袁盎因此時請求皇上斬殺晁錯，景帝因為畏懼而聽從了他，終究不是本意。等到晁錯被誅殺，而七國的軍隊沒有退兵，這就是袁盎假借叛亂之人來報復私人的怨恨啊。這應該經歷十世的輪迴，宿世的冤對相互尋仇不已，怎能不令人畏懼呢？

述曰：周武帝廢除佛教，法師知玄抗辯精壯，武帝不能使他屈服。

【English Translation】 English version: He saw a Bodhisattva stroking his head and expounding the Dharma. After speaking, the Bodhisattva disappeared. Soon after, he saw a pearl entering the left side of Zhi Xuan's robe, which then swelled up and caused him great pain. On it were the two characters 'Chao Cuo' (a minister of the Western Han Dynasty who caused the Rebellion of the Seven States due to his policy of weakening the vassal states, and was later executed by Emperor Jing of Han). Zhi Xuan knew this was the karma from his past life, so he laid down on his right side and passed away peacefully. People say that Zhi Xuan's previous life was Dharma Master Zhi Xuan of Sanxue Mountain in Hanchuan, and the illness he felt at the time of his death was very similar to this situation. (The 'Book of Han' records that during the reign of Emperor Wen of Han, the Crown Prince of Wu came to court and was given the opportunity to serve the Crown Prince. Because he argued with the official in charge of tutoring during a banquet and was disrespectful, the Crown Prince killed the Crown Prince of Wu with a Bo game board. The King of Wu therefore claimed to be ill and did not come to court, and began to plot rebellion. Chao Cuo, the steward of the Crown Prince's household, repeatedly submitted memorials, believing that the faults of Wu could be reduced. Emperor Wen was lenient and could not bear to punish him. When Emperor Jing ascended the throne, Chao Cuo advised the Emperor, saying: 'The King of Wu has the hatred of his Crown Prince being killed, and is enticing fugitives from all over the world to plot rebellion. Even if we reduce his fiefdom, he will rebel; if we do not reduce it, he will still rebel.' When the three kings of Chu, Zhao, and Jiaoxi were all reduced in counties due to their crimes, court officials were discussing reducing the state of Wu. The King of Wu therefore sent envoys to agree that the seven states would rebel together, in the name of executing Chao Cuo. Yuan Ang, the chancellor of Wu, entered the court to see the Emperor, who was discussing the matter of mobilizing troops and provisions with Chao Cuo. The Emperor asked Yuan Ang, who requested that the attendants be dismissed. Chao Cuo hurriedly avoided him to the east wing, greatly resenting Yuan Ang. Yuan Ang replied: 'The states of Wu and Chu are sending letters to each other, saying that the treacherous minister Chao Cuo has arbitrarily changed the fiefdoms of the feudal lords and seized their land, which is why they rebelled, wanting to jointly execute Chao Cuo and restore the original fiefdoms. The only plan now is to execute Chao Cuo, send envoys to pardon the seven states, and restore their original fiefdoms, so that the war can be quelled without bloodshed.' The Emperor was silent for a long time, and said: 'I do not begrudge one person to apologize to the world.' The Emperor ordered the prime minister to impeach Chao Cuo, and he was executed in the East Market.) Master Xiu of Longxing said that people say that Zhi Xuan is the reincarnation of Yuan Ang (a minister of the Western Han Dynasty who suggested that Emperor Jing of Han execute Chao Cuo to quell the Rebellion of the Seven States). From Emperor Wen of Han to Emperor Xizong, more than seven hundred years, Yuan Ang's repayment of Chao Cuo's karma should have ended. Why is he still suffering evil retribution and dying now? It is probably because Yuan Ang initially had personal resentment against Chao Cuo, and when Chao Cuo suggested reducing the seven states, and the seven states rebelled, Yuan Ang therefore requested the Emperor to execute Chao Cuo at this time. Emperor Jing obeyed him out of fear, which was not his original intention. When Chao Cuo was executed, the armies of the seven states did not retreat, which means that Yuan Ang was using the rebels to avenge his personal resentment. This should go through ten lifetimes of reincarnation, with karmic debts from past lives seeking revenge endlessly. How can we not be afraid?

It is said that when Emperor Wu of Zhou abolished Buddhism, Dharma Master Zhi Xuan argued vigorously and Emperor Wu could not subdue him.

唐武沙汰法師。知玄登論座。道流不能屈。兩世俱名知玄。俱遇廢教。俱在朝為法師。俱當辨論之席。意師有宿誓使之然乎。至為三學山知鉉亦不異此名也。觀其三世為有道沙門。而酬償宿報未已者。當是晁錯趨東廂以避盎。時此心已深恨。而載赴東市以就誅。時此心必大恨意。臨刑之際必起惡愿為世世之報。故每當法師舍壽之日。必見此相者。亦玄師道力轉為輕受之報也。天珠者誅也。昔盎請誅錯。今錯亦誅盎。玄袁也。寓名以見本年之姓。異哉。

三年。泰山沙門大行誦彌陀經。至三七日。忽于夜中見流離寶地寶臺之上佛及二大士無數化佛咸現其前。上聞殊異。詔入內。問所見賜號常精進菩薩。爵開國。

四年。泗州刺史劉讓言。修僧伽弟子木叉塔。得舍利八百粒進上。詔以其骨塑為像。謚曰真相。

昭宗(護懿宗第七子)

龍紀元年。聖誕敕兩街僧道入內殿談論○琇法師於國清為清竦法師說止觀法門。

大順二年。袁州仰山慧寂禪師入寂。師稟法為溈山。世稱溈仰宗。初領徒住王莽山一日禪床陷於地。山神者以不堪居止。東南有大仰山。為世福地。遂遷居焉。久之眾盛居隘。山神一夕移廟于堵田三十里。以避之(南嶽下第五世)。

景福元年。吳越王錢镠于剡縣石城山建

【現代漢語翻譯】 現代漢語譯本： 唐朝的武沙汰法師，知玄登上論辯的席位，其他僧侶無法辯駁他。兩世都有名為知玄的人，都遭遇了廢除佛教的事件，都在朝廷擔任法師，都在辯論的場合出現。或許這位法師有前世的誓願導致了這樣的情況。甚至到了三學山知鉉，情況也沒有什麼不同。觀察他三世都作為有道的沙門，卻還在償還前世的業報，這大概是因為晁錯爲了躲避袁盎而跑到東廂時，心中已經深深怨恨；被押赴東市處決時，心中必定更加怨恨。臨刑之際，必定發下惡愿，要世世代代報復。所以每當法師圓寂之日，必定會顯現出這樣的景象，這也是玄師的道力轉化為減輕罪報的表現。天珠，就是誅殺的意思。過去袁盎請求誅殺晁錯，現在晁錯也誅殺了袁盎。玄袁，這是用諧音來暗示他本來的姓氏。真是奇特啊。

三年，泰山的沙門大行誦讀《彌陀經》（Amitabha Sutra），到第三個七天時，忽然在夜裡看見琉璃寶地，寶臺之上，佛和兩位大士（菩薩的尊稱），無數化佛都顯現在他面前。皇上聽說了這件事，認為非常奇異，就下詔讓他進入皇宮，詢問他所見到的景象，賜號為常精進菩薩（Always Diligent Bodhisattva），並授予開國爵位。

四年，泗州刺史劉讓上奏說，修繕僧伽（Samgha）弟子木叉（Moksha）的塔時，得到了八百粒舍利，進獻給皇上。皇上下詔用這些舍利塑造了僧伽的雕像，謚號為真相。

昭宗（護懿宗第七子）

龍紀元年，聖誕節時，皇帝下令兩街的僧人和道士進入內殿進行談論。琇法師在國清寺為清竦法師講解止觀法門。

大順二年，袁州仰山慧寂禪師圓寂。慧寂禪師的佛法傳承自溈山靈祐禪師，世人稱其宗派為溈仰宗。當初他帶領弟子住在王莽山時，一日禪床突然塌陷到地裡。山神認為這裡不適合居住，說東南方有大仰山，是世間的福地，於是慧寂禪師就遷居到那裡。時間久了，弟子眾多，居住的地方變得狹窄。山神在一個晚上將廟宇遷移到堵田三十里之外，以此來避讓（南嶽下第五世）。

景福元年，吳越王錢镠在剡縣石城山建造寺廟。

【English Translation】 English version: During the Tang Dynasty, Dharma Master Wu Shata of Sha Prefecture, Zhi Xuan, ascended the debate seat, and no other monks could refute him. Two generations had individuals named Zhi Xuan, both encountering events of Buddhist suppression, both serving as Dharma Masters in the court, and both appearing in debating arenas. Perhaps this Dharma Master had vows from a previous life that led to these circumstances. Even at Sanxue Mountain, Zhi Xuan's situation was no different. Observing that he was a virtuous Shramana (Buddhist monk) for three lifetimes, yet still repaying karmic debts from previous lives, it's likely because when Chao Cuo fled to the east chamber to avoid Yuan Ang, he already harbored deep resentment in his heart; when he was escorted to the Eastern Market for execution, his heart must have been filled with even greater resentment. At the moment of execution, he must have made evil vows to seek revenge in future lives. Therefore, whenever the Dharma Master passes away, such a scene inevitably appears, which is also a manifestation of Dharma Master Xuan's spiritual power transforming into a lighter form of retribution. 'Tian Zhu' means execution. In the past, Yuan Ang requested the execution of Chao Cuo; now, Chao Cuo has also executed Yuan Ang. 'Xuan Yuan' is a homophonic allusion to his original surname. How peculiar!

In the third year, Shramana Da Xing of Mount Tai recited the Amitabha Sutra. On the twenty-first day, he suddenly saw in the night a pure land of lapis lazuli, with a jeweled platform upon which the Buddha and two great Bodhisattvas, along with countless manifested Buddhas, appeared before him. The emperor, upon hearing of this, considered it extraordinary and issued an edict for him to enter the palace. He inquired about what he had seen and bestowed upon him the title 'Always Diligent Bodhisattva' and the rank of founding duke.

In the fourth year, Liu Rang, the prefect of Si Prefecture, reported that while repairing the stupa of Samgha's disciple Moksha, eight hundred sarira (relics) were obtained and presented to the emperor. The emperor issued an edict to sculpt an image of Samgha using these relics, with the posthumous title 'True Likeness'.

Emperor Zhaozong (seventh son of Emperor Yizong)

In the first year of the Longji era, on the occasion of the emperor's birthday, he ordered monks and Taoists from both streets to enter the inner palace for discussions. Dharma Master Xiu lectured on the Dharma Gate of Samatha-Vipassana (calm abiding and insight) for Dharma Master Qing Song at Guoqing Temple.

In the second year of the Dashun era, Chan Master Huiji of Yangshan Mountain in Yuan Prefecture passed away. The master received the Dharma from Chan Master Lingyou of Weishan Mountain, and their school is known as the Weiyang School. Initially, when he led his disciples to reside on Wangmang Mountain, one day his meditation platform suddenly collapsed into the ground. The mountain deity considered the place unsuitable for residence, stating that Great Yangshan Mountain in the southeast was a blessed land for the world. Therefore, Chan Master Huiji relocated there. After a long time, the disciples became numerous, and the living space became cramped. One night, the mountain deity moved the temple thirty li (Chinese miles) away to Dutian in order to make way (fifth generation under Nanyue Huairang).

In the first year of the Jingfu era, King Qian Liu of Wuyue built a temple on Stone City Mountain in Shan County.

瑞相寺。以奉彌勒三生石像。

乾寧二年。文矩禪師謁西院大安禪師。遙見笑曰。入涅槃堂去。師應諾。即入。時五伯僧俱染時疾。師以杖次第點之。隨點而起閩王敬異創國歡院以居之。

三年。敕于羅什法師譯經處。重建草堂寺○四年。趙州觀音院從諗禪師示寂。壽百二十。謚真際禪師(見南泉。南嶽第四世)○趙帥王公入院瞻禮。趙州坐而問之曰。大王會么。王云。不會。師云。自小持齋身已老。見人無力下禪床。王尤加禮。翌日令客將傳語。師下床接之。侍者問其意。師曰。第一等人來禪床上接。第二等人來下禪床接。末等人來山門外接○敕沙門覺暉為左右街副僧錄(副職始此)。光化二年。撫州言。曹山有梵僧群集山頂。鄉民追之。皆飛行而去。遺其笠制甚奇古敕于其地建荷玉禪寺。

天覆元年。山賊許恩作亂。至杭州徑山發國一禪師塔。見二甕合藏肉身髮長覆面。賊兵皆驚走。吳越王命重瘞之。

二年。洪州云居道膺禪師示寂。謚弘覺(見洞山。清源第六世)。

三年。撫州曹山本寂禪師示寂。謚元證。師得法于洞山。世稱曹洞宗云○京兆鰕子和上。自印心於洞山。混跡閩中。日沿江岸拾鰕蜆以充食。暮臥白馬廟紙錢中。華嚴靜禪師夜入紙錢伺之。師至。靜把住問曰。如何

【現代漢語翻譯】 現代漢語譯本 瑞相寺，供奉彌勒三生石像。

乾寧二年，文矩禪師拜訪西院大安禪師，大安禪師遠遠地看見他就笑著說：『入涅槃堂去。』文矩禪師應允，立即進入涅槃堂。當時有五位僧人同時感染時疫，文矩禪師用禪杖依次點觸他們，被點觸的僧人隨即痊癒起身。閩王敬佩他的神異，建立國歡院供他居住。

三年，朝廷下令在鳩摩羅什（Kumarajiva）法師翻譯佛經的地方，重建草堂寺。 四年，趙州觀音院從諗（Congshen）禪師圓寂，享年一百二十歲，謚號真際禪師（見南泉，南嶽第四世）。趙州刺史王公到寺院瞻仰禮拜，趙州禪師坐著問他：『大王會么？』王公說：『不會。』禪師說：『自小持齋身已老，見人無力下禪床。』王公更加敬重他。第二天，王公派門客傳話，禪師下床迎接。侍者詢問禪師的用意，禪師說：『第一等人來，我在禪床上迎接；第二等人來，我下禪床迎接；末等人來，我在山門外迎接。』 朝廷任命沙門覺暉為左右街副僧錄（副職從此開始）。 光化二年，撫州上報說，曹山有梵僧聚集在山頂，鄉民追趕他們，梵僧都飛行離去，遺留下來的帽子樣式非常奇特古老，朝廷下令在其地建立荷玉禪寺。

天覆元年，山賊許恩作亂，到達杭州徑山，打開國一禪師的塔，看見兩個甕合在一起，裡面藏著肉身，頭髮長長地覆蓋著面部。賊兵都驚恐逃走。吳越王命令重新安葬。

二年，洪州云居道膺（Daoying）禪師圓寂，謚號弘覺（見洞山，清源第六世）。

三年，撫州曹山本寂（Benji）禪師圓寂，謚號元證。曹山本寂禪師從洞山良價（Liangjie）禪師處得法，世稱曹洞宗。 京兆鰕子和尚，自從在洞山良價禪師處印心后，隱匿在閩中，每天沿著江岸撿拾蝦蜆來充飢，晚上睡在白馬廟的紙錢堆中。華嚴靜禪師夜晚進入紙錢堆中等候他，鰕子和尚到來后，靜禪師抓住他問道：『如何？』

【English Translation】 English version Rui Xiang Temple. It enshrines the stone statue of Maitreya's three lives.

In the second year of Qianning, Chan Master Wenju visited Chan Master Da'an of Xiyuan. Da'an Chan Master saw him from afar and said with a smile, 'Go to the Nirvana Hall.' Chan Master Wenju agreed and immediately entered. At that time, five monks were suffering from the seasonal epidemic. Chan Master Wenju touched them one by one with his staff, and the monks who were touched immediately recovered and got up. The King of Min admired his miraculous power and built the Guohuan Monastery for him to reside in.

In the third year, the imperial court ordered the reconstruction of Caotang Temple at the place where Dharma Master Kumarajiva translated the scriptures. In the fourth year, Chan Master Congshen of Guanyin Monastery in Zhao Prefecture passed away at the age of one hundred and twenty. He was posthumously named Chan Master Zhenji (see Nanquan, the fourth generation of Nanyue). Zhao, the governor of Zhao Prefecture, visited the monastery to pay his respects. Chan Master Zhao asked him while sitting, 'Does the Great King understand?' The King replied, 'I do not understand.' The Chan Master said, 'Since childhood, I have observed a vegetarian diet and have grown old. I am too weak to get off the meditation bed when I see people.' The King showed him even greater respect. The next day, the King sent a guest to convey a message, and the Chan Master got off the bed to receive him. The attendant asked the Chan Master's intention, and the Chan Master said, 'When the first-class person comes, I receive them on the meditation bed; when the second-class person comes, I get off the meditation bed to receive them; when the last-class person comes, I receive them outside the mountain gate.' The imperial court appointed Shamen Juehui as the Deputy Monastic Registrar of the Left and Right Streets (the deputy position began from this point). In the second year of Guanghua, Fuzhou reported that a group of Brahman monks had gathered on the top of Cao Mountain. The villagers chased them, and the Brahman monks flew away, leaving behind their hats, which were of a very peculiar and ancient style. The imperial court ordered the construction of Heyu Chan Temple on that site.

In the first year of Tianfu, the mountain bandit Xu En rebelled and reached Jingshan in Hangzhou. He opened the pagoda of Chan Master Guoyi and saw two urns joined together, containing the flesh body, with long hair covering the face. The bandit soldiers were all frightened and fled. The King of Wuyue ordered a reburial.

In the second year, Chan Master Daoying of Yunju Monastery in Hong Prefecture passed away and was posthumously named Hongjue (see Dongshan, the sixth generation of Qingyuan).

In the third year, Chan Master Benji of Cao Mountain in Fuzhou passed away and was posthumously named Yuanzheng. Chan Master Benji received the Dharma from Chan Master Liangjie of Dongshan, and the sect was known as the Caodong sect. The Xiazi (Shrimp) Monk of Jingzhao, since having his mind sealed by Chan Master Liangjie of Dongshan, lived in seclusion in Minzhong, picking shrimp and shellfish along the riverbank every day to fill his stomach, and sleeping in the paper money pile of the Baima Temple at night. Chan Master Jing of Huayan entered the paper money pile at night to wait for him. When the Xiazi Monk arrived, Chan Master Jing grabbed him and asked, 'What is it?'

是祖師西來意。師云。神前酒檯盤。靜禮謝而退。后入京師佯狂人間。神異莫測○韶州雲門文偃禪師聚徒千人。漢主劉氏召入內殿(都廣州)咨問法要。事以師禮。師得法于雪峰。號雲門宗(清源第七世)。

景宗(機昭宗第九子)

天祐元年。誕節敕天下寺觀設齋。民間禁屠釣○呂洞賓游華山。遇鐘離權授金丹及劍法。後過鄂州黃龍山。值機禪師上堂(清源八世)毅然問曰。一粒粟中藏世界。半升鐺內煮山川。此意何如。師曰。守尸鬼。洞賓曰。爭柰囊中有不死丹。師曰。饒經八萬劫終是落空亡。賓不服。夜飛劍以脅之。師已前知。以法衣矇頭坐方丈。劍繞數匝。師手指之即墮地。賓前謝過。師詰之曰。半升鐺內即不問。如何是一粒粟中藏世界。賓忽有省。乃述偈以為謝曰。自從一見黃龍后。始覺從前錯用心(仙苑遺事)。

五代梁(都洛陽)

太祖(朱溫賜名全忠)

開平元年。敕僧尼改屬祠部。

○泉州沙門智宣。往西竺求經。回詣闕進辟支佛骨貝葉梵經。

二年二月。雪峰義存禪師示寂。十一月玄沙師備禪師示寂。師得法于雪峰。晚居玄沙。學徒千人。應機接物垂二十年。閩王待以師禮。及終賜謚宗一。

三年。大明節敕百官詣寺行香祝壽。

四年

【現代漢語翻譯】 現代漢語譯本：

是祖師西來意（Bodhidharma從西方來的真正意圖）。

禪師說：'把神前的酒和食物收拾好，安靜地行禮後退下。' 之後他進入京城，假裝瘋癲於世間，他的神奇之處令人難以測度。

韶州雲門文偃禪師聚集了上千名弟子。漢主劉氏召見他進入內殿（都廣州），諮詢佛法的要義，以對待老師的禮節對待他。文偃禪師從雪峰處得法，被稱為雲門宗（清源第七世）。

景宗（機昭宗的第九個兒子）

天祐元年，誕生日時，皇帝下令天下寺廟道觀設定齋飯，民間禁止屠宰和釣魚。

呂洞賓遊歷華山時，遇到鐘離權傳授他金丹和劍法。後來他經過鄂州黃龍山，遇到機禪師正在講堂上說法（清源第八世），於是毅然決然地問道：'一粒米中藏著整個世界，半升的鍋里煮著山川，這是什麼意思？'

機禪師說：'守尸鬼。'

呂洞賓說：'奈何我囊中有不死之丹。'

機禪師說：'即使經過八萬劫，最終還是會落空死亡。'

呂洞賓不服氣，晚上飛劍威脅他。機禪師事先已經知道，用袈裟矇住頭坐在方丈室內，劍繞著他轉了好幾圈，機禪師用手指一指，劍就掉到了地上。呂洞賓上前謝罪。機禪師責問他說：'半升鍋里的事情暫且不問，如何解釋一粒米中藏世界？'

呂洞賓忽然有所領悟，於是作偈表示感謝說：'自從一見黃龍后，始覺從前錯用心。（出自《仙苑遺事》）'

五代梁（都洛陽）

太祖（朱溫，被賜名全忠）

開平元年，皇帝下令僧尼改由祠部管轄。

泉州沙門智宣前往西竺（古印度）求取佛經，回來後到朝廷進獻辟支佛骨和貝葉梵經。

二年二月，雪峰義存禪師圓寂。十一月，玄沙師備禪師圓寂。師備禪師從雪峰處得法，晚年居住在玄沙，有上千名學徒。他隨機應變地接引眾生近二十年，閩王以對待老師的禮節對待他，去世后賜予謚號'宗一'。

三年，大明節時，皇帝下令百官到寺廟行香祝壽。

四年

【English Translation】 English version:

It is the meaning of Bodhidharma's (祖師) (the founder of Zen Buddhism) coming from the West.

The Master said, 'Tidy up the wine and food offerings before the deity, respectfully bow and withdraw.' Afterwards, he entered the capital, feigning madness in the world, his miraculous deeds unfathomable.

Zen Master Wenyan (文偃) of Yunmen (雲門) in Shaozhou (韶州) gathered a thousand disciples. The Han ruler, Liu (劉氏), summoned him into the inner palace (capital in Guangzhou (廣州)), consulting him on the essentials of Dharma, treating him with the respect due to a teacher. Master Wenyan received the Dharma from Xuefeng (雪峰), and was known as the Yunmen School (seventh generation of Qingyuan (清源)).

Jingzong (景宗) (ninth son of Ji Zhaozong (機昭宗))

In the first year of Tianyou (天祐), on the Emperor's birthday, an imperial edict ordered all temples and monasteries throughout the land to prepare vegetarian feasts, and the common people were forbidden from slaughtering animals and fishing.

Lu Dongbin (呂洞賓) traveled to Mount Hua (華山), where he encountered Zhongli Quan (鐘離權) who imparted to him the golden elixir and swordsmanship. Later, he passed by Huanglong Mountain (黃龍山) in Ezhou (鄂州), where he encountered Zen Master Ji (機) giving a Dharma talk in the hall (eighth generation of Qingyuan). He resolutely asked, 'Within a grain of rice is hidden the entire world, and within half a liter pot are cooked mountains and rivers. What is the meaning of this?'

Master Ji said, 'A corpse-guarding ghost.'

Lu Dongbin said, 'What about the immortal elixir in my bag?'

Master Ji said, 'Even after eighty thousand kalpas, it will ultimately be empty and lost.'

Lu Dongbin was unconvinced and, at night, flew his sword to threaten him. Master Ji, having foreseen this, covered his head with his Dharma robe and sat in the abbot's room. The sword circled him several times, and when Master Ji pointed at it, it fell to the ground. Lu Dongbin stepped forward to apologize. Master Ji questioned him, saying, 'The matter of the half-liter pot I will not ask about for now, but how is it that within a grain of rice is hidden the entire world?'

Lu Dongbin suddenly had an awakening, and composed a verse to express his gratitude, saying, 'Since seeing Huanglong, I realize that I have been misusing my mind all along.' (From 'Lost Tales of the Immortal Garden' (仙苑遺事)).

The Later Liang Dynasty (五代梁) (capital in Luoyang (洛陽))

Emperor Taizu (太祖) (Zhu Wen (朱溫), bestowed the name Quan Zhong (全忠))

In the first year of Kaiping (開平), an imperial edict ordered monks and nuns to be placed under the jurisdiction of the Ministry of Sacrifices (祠部).

Shramana Zhixuan (智宣), a monk from Quanzhou (泉州), went to West India (西竺) to seek scriptures. Upon his return, he presented to the court relics of a Pratyekabuddha (辟支佛) and palm-leaf Sanskrit scriptures (貝葉梵經).

In the second year, in the second month, Zen Master Yicun (義存) of Xuefeng (雪峰) passed away. In the eleventh month, Zen Master Shibei (師備) of Xuansha (玄沙) passed away. Zen Master Shibei received the Dharma from Xuefeng and resided at Xuansha in his later years, having a thousand disciples. He skillfully guided beings for nearly twenty years. The King of Min (閩王) treated him with the respect due to a teacher, and upon his death, bestowed upon him the posthumous title 'Zongyi' (宗一).

In the third year, on the Great Brightness Festival (大明節), an imperial edict ordered all officials to go to temples to offer incense and wish the Emperor longevity.

In the fourth year.

。吳王錢镠幼子令因為僧。敕賜紫衣無相大師。加同三十臘。

末帝(瑱)

貞明元年。東塔院沙門歸序進經論會要。詔編入大藏。賜演教大師。

二年。吳越王镠遣沙門清外同弟錢鏵。往四明阿育王山迎釋迦舍利塔。船泊西陵。塔夜放光浙江如晝。王躬迎至羅漢寺。廣陳供養。○四明奉化布袋和上。于岳林寺東廊坐盤石上而化葬于封山。既葬復有人見之東陽道中者。囑云。我誤持只履來。可與持歸。歸而知師亡。眾視其穴唯只履在焉。師初至不知所從。自稱名曰契此。蹙額皤腹。言人吉兇皆驗。常以拄杖荷布袋游化廛市見物則乞。所得之物悉入袋中。有十六群兒嘩逐之。爭掣其袋。或於人中打開袋。出缽盂木履魚飯菜肉瓦石等物。撒下云。看看。又一一拈起云。者個是甚麼。又以紙包便穢云。者個是彌勒內院底。嘗在路上立。僧問作么。師云。等個人來。曰來也。師於懷取一橘與之。僧擬接。復縮手云。汝不是者個人。有僧問。如何是祖師西來意。師放下布袋叉手立。僧云。莫別有在。師拈起布袋肩上行。因僧前行撫其背。僧回首。師云。與我一錢來。嘗于溷所示眾云。化緣造到不得於此大小二事。郡人蔣摩訶每與之遊。一日同浴于長汀。蔣見師背一眼撫之曰。汝是佛。師止之曰。勿說與人。師

常經蔣念摩訶般若波羅蜜。故人間呼為摩訶居士云。師昔游閩中。有陳居士者。供奉甚勤。問師年幾。曰我此布袋與虛空齊年。又問其故。曰我姓李。二月八日生。晉天禮初。莆田令王仁于閩中見之。遺一偈云。彌勒真彌勒。分身千百億。是時示時人。時人俱不識。後人有于墳塔之側得青瓷凈瓶六環錫杖。藏之於寺。

四年。西天三藏缽怛羅至蜀。自言從摩伽陀國至益州。途經九萬九千三百八十里。時蜀主王建。光天元年也。三藏自言。已二百七十歲。

述曰。此方往五天者有二道焉。其一為西北路。自敦煌陽關經西域諸國。過蔥嶺雪山入北天竺境。自昔漢騰蘭西來。唐奘師等東往之所經由是也。其二為西南路。自南海發舶至佛逝國羯茶國。西北至耽摩國東天竺境(是東竺南界。即海口升舶歸唐之所)自昔梁達磨西來。凈三藏會寧東往之所遊歷者是也。今缽怛羅至蜀之路。乃當正西。即張騫所謂大夏東南去蜀不遠之說。比之兩路宜應稍近。而今所經歷約十萬里者。當是山川盤折。風俗不通。取道紆迴。故十有餘年方得至蜀。以故來者。僅一缽怛羅。而此方絕無一人取此路也。

六年。陳州末尼聚眾反。立母乙為天子。朝廷發兵擒母乙斬之。其徒以不茹葷飲酒。夜聚淫穢。晝魔王踞坐。佛為洗足。云

【現代漢語翻譯】 現代漢語譯本 經常誦唸《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra，偉大的智慧完成之經）。因此人們稱他為摩訶居士。過去法師遊歷閩中，有一位陳居士，供奉非常勤懇。問法師年齡幾何，法師說：『我的這個布袋與虛空同歲。』又問他緣故，法師說：『我姓李，二月八日生。晉天禮初年，莆田縣令王仁在閩中見到我，留下一首偈語說：「彌勒真彌勒（Maitreya, 佛教未來佛），分身千百億。時時示現世人，世人卻都不認識。」』後來有人在墳塔旁邊得到青瓷凈瓶和六環錫杖，收藏在寺廟裡。

四年，西天三藏缽怛羅（Patra，梵語，指僧人的食器）到達蜀地。自稱從摩伽陀國（Magadha，古印度王國）到益州，途中經過九萬九千三百八十里。當時是蜀主王建光天元年。三藏自稱已經二百七十歲。

述曰：此地前往五天竺（Panca-deśa，古印度五個區域的合稱）有兩條路。一條是西北路，從敦煌陽關經過西域各國，越過蔥嶺雪山進入北天竺境。從前漢朝的騰蘭西來，唐朝的玄奘法師等東去所經過的就是這條路。另一條是西南路，從南海乘船到佛逝國（Srivijaya，古代蘇門答臘島上的王國）和羯茶國（Kedah，馬來半島上的古國），西北到達耽摩國（Tamralipti，古代印度港口）東天竺境（是東天竺南部的邊界，也就是從海口乘船回唐朝的地方）。從前梁朝的達摩（Bodhidharma，禪宗始祖）西來，凈三藏會寧東去所遊歷的就是這條路。現在缽怛羅到達蜀地的路，應當是正西方向，也就是張騫所說的大夏（Bactria，古代中亞地區）東南去蜀地不遠的說法。相比這兩條路應該稍近一些。而現在所經歷的大約十萬里，應當是山川盤旋曲折，風俗不通，取道迂迴，所以十多年才能夠到達蜀地。因此，來的人只有缽怛羅一人，而此地絕沒有人走這條路。

六年，陳州末尼（Mani，可能是人名）聚集眾人反叛，立母乙為天子。朝廷發兵擒拿母乙並斬殺了他。他的黨徒不吃葷腥，飲酒，夜晚聚在一起淫亂污穢，白天魔王踞坐，佛為他們洗腳，說...

【English Translation】 English version He often recited the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra, The Great Perfection of Wisdom Sutra). Therefore, people called him Layman Mahakasyapa. Once, the master traveled in Minzhong. There was a Layman Chen who served him very diligently. He asked the master how old he was. The master said, 'My cloth bag is as old as the void.' He asked the reason again. The master said, 'My surname is Li, and I was born on the eighth day of the second month. In the early years of the Jin Tianli period, Wang Ren, the magistrate of Putian, saw me in Minzhong and left a verse saying: 'Maitreya is the true Maitreya (Maitreya, the future Buddha), manifesting hundreds of thousands of bodies. He appears to people from time to time, but people do not recognize him.' Later, someone found a blue porcelain vase and a six-ring tin staff next to the tomb pagoda and stored them in the temple.

In the fourth year, the Tripitaka Master Patra (Patra, Sanskrit for a monk's eating utensil) from the Western Regions arrived in Shu. He claimed to have traveled from Magadha (Magadha, an ancient Indian kingdom) to Yizhou, passing through 99,380 li. At that time, it was the first year of Guangtian under the Shu ruler Wang Jian. The Tripitaka Master claimed to be 270 years old.

It is said that there are two routes from this place to the Five Indies (Panca-deśa, a collective name for the five regions of ancient India). One is the northwest route, passing through various countries in the Western Regions from Yangguan in Dunhuang, crossing the Congling Mountains and the Snowy Mountains to enter the territory of North India. This is the route taken by Teng Lan from the Han Dynasty westward and by Master Xuanzang of the Tang Dynasty eastward. The other is the southwest route, sailing from the South China Sea to Srivijaya (Srivijaya, an ancient kingdom on the island of Sumatra) and Kedah (Kedah, an ancient kingdom on the Malay Peninsula), and northwest to Tamralipti (Tamralipti, an ancient Indian port) in East India (which is the southern border of East India, where one could board a ship from the seaport to return to the Tang Dynasty). This is the route traveled by Bodhidharma (Bodhidharma, the founder of Zen Buddhism) from the Liang Dynasty westward and by the Tripitaka Master Huining eastward. The route taken by Patra to Shu should be due west, which is what Zhang Qian meant when he said that Bactria (Bactria, an ancient region in Central Asia) was not far southeast from Shu. Compared to these two routes, it should be slightly closer. However, the journey of about 100,000 li that he has now traveled should be due to the winding mountains and rivers, the lack of communication of customs, and the roundabout route, so it took more than ten years to reach Shu. Therefore, only Patra came, and no one from this place took this route.

In the sixth year, Mani (Mani, possibly a person's name) in Chenzhou gathered people to rebel and established Mu Yi as the emperor. The imperial court sent troops to capture Mu Yi and beheaded him. His followers did not eat meat or drink alcohol, gathered together at night for lewd and obscene activities, and during the day, a demon king sat enthroned while the Buddha washed their feet, saying...

佛是大乘我法乃上上乘。其上慢不法有若此龍德元年。敕天下毋得私度僧尼。愿出家者。入京城比試經業。

唐(都洛陽)

莊宗(李存勖)

同光元年。誕節敕僧錄慧江道士程紫霄。入內殿談論設千僧齋○鳳翔沙門道賢夢遊五竺見佛。指示此某國某聚落暨旦頓解五竺言音。傳粉壇法於世。人稱鳳翔阿阇梨法。清泰初。隨末帝入洛而終。塔于龍門。

二年。敕三聖慧然禪師入內殿。咨問禪法。上曰。朕下大梁收得一顆無價寶珠未有人酬價。然曰。請陛下寶看。上以手舒幞頭角。然曰。帝王之寶誰敢酬價。帝說。遂亡。敕謚廣濟大師通寂之塔。

三年。騎將史銀槍有戰功隨駕入洛。忽悟禪道。乞出家名契澄。賜號無學大師。以其居為立德院。

明宗(亶莊宗義弟)

天成元年。誕節敕僧錄云辯。與道士入內殿談論。

二年二月。帝每夕于宮中焚香祝天曰。某胡人因亂為眾所推。愿天早生聖人為生民主。

三年。閩主王延鈞素敬佛。是年度僧二萬人○漳州羅漢院桂琛禪師示寂。師得法于玄妙。末帝朝謚真應禪師(清源八世)。

末帝(阿明宗養子)

清泰元年二月。功德使奏。每遇誕節乞令州郡奏薦僧尼。立講經禪定持念文章議論。為四科試其能否

【現代漢語翻譯】 現代漢語譯本： 佛所說的大乘佛法，是無上乘的佛法。那些驕慢而不守法的人，就像龍德元年（的事件）。當時皇帝下令天下不得私自剃度僧尼。想要出家的人，要到京城參加經業考試。

唐（都城在洛陽）

莊宗（李存勖）

同光元年，皇帝誕辰日，敕令僧錄慧江和道士程紫霄，進入內殿談論佛道，並設定千僧齋。鳳翔的沙門道賢夢中游歷五印度（古印度的五個區域），見到佛，佛指示他某個國家某個聚落。醒來后，道賢頓悟五印度語言，並將粉壇法傳於世。人們稱之為鳳翔阿阇梨（精通佛教教義，行為堪為世范的僧人）法。清泰初年，道賢跟隨末帝進入洛陽，最終在那裡圓寂，塔葬于龍門。

二年，敕令三聖慧然禪師進入內殿，諮詢禪法。皇帝說：『朕攻下大梁，得到一顆無價寶珠，卻沒有人能出得起價錢。』慧然說：『請陛下拿出來讓臣看看。』皇帝用手舒展開幞頭（一種頭巾）的兩個角。慧然說：『帝王的寶物，誰敢出價呢？』皇帝聽后很高興。慧然圓寂后，皇帝敕謚其為廣濟大師，並建通寂之塔。

三年，騎將史銀槍因戰功隨皇帝進入洛陽。忽然領悟禪道，請求出家，法名契澄，皇帝賜號無學大師，並將他的住所改為立德院。

明宗（李亶，莊宗的義弟）

天成元年，皇帝誕辰日，敕令僧錄云辯與道士進入內殿談論。

二年二月，皇帝每晚在宮中焚香祝天說：『我本是胡人，因為時局動亂而被眾人推舉為君。希望上天早日降生聖人，來做百姓的君主。』

三年，閩主王延鈞一向敬佛，這年剃度僧人兩萬人。漳州羅漢院的桂琛禪師圓寂。桂琛禪師從玄妙處得法。末帝追諡其為真應禪師（清源第八世）。

末帝（李從珂，明宗的養子）

清泰元年二月，功德使（掌管寺院事務的官員）上奏：每逢皇帝誕辰日，請求讓各州郡推薦僧尼，設立講經、禪定、持念、文章、議論四科，考試他們的能力。

【English Translation】 English version: The Buddha's teaching of Mahayana (Great Vehicle) is the supreme vehicle. Those who are arrogant and do not follow the law are like the events of the first year of Longde (era name). At that time, the emperor ordered that no one in the country could privately ordain monks or nuns. Those who wished to become monks or nuns had to go to the capital to take an examination on their knowledge of the scriptures.

Tang (capital in Luoyang)

Zhuangzong (Li Cunxu)

In the first year of Tongguang (era name), on the emperor's birthday, the emperor ordered the Sangha Registrar Huijiang and the Daoist Cheng Zixiao to enter the inner palace to discuss Buddhism and Taoism, and set up a thousand-monk vegetarian feast. The Shramana (Buddhist ascetic) Daoxian of Fengxiang dreamed of traveling to the five Indias (the five regions of ancient India), saw the Buddha, and the Buddha pointed out to him a certain country and a certain village. After waking up, Daoxian suddenly understood the languages of the five Indias and transmitted the method of the powdered mandala to the world. People called it the Fengxiang Acarya (a Buddhist master well-versed in Buddhist doctrines and whose behavior is exemplary) method. In the early years of Qingtai (era name), Daoxian followed the last emperor into Luoyang and eventually passed away there, and his stupa was built at Longmen.

In the second year, the emperor ordered the Chan Master Huran of Sansheng to enter the inner palace to inquire about Chan (Zen) practice. The emperor said, 'I conquered Daliang and obtained a priceless pearl, but no one can afford to pay the price.' Huran said, 'Please, Your Majesty, show it to me.' The emperor stretched out the two corners of his futou (a type of headscarf) with his hands. Huran said, 'Who dares to pay the price for the treasure of the emperor?' The emperor was very happy after hearing this. After Huran passed away, the emperor posthumously named him Great Master Guangji and built the Tongji Pagoda.

In the third year, the cavalry general Shi Yinqiang entered Luoyang with the emperor because of his military merits. Suddenly, he realized the Chan path and requested to become a monk, with the Dharma name Qicheng. The emperor bestowed upon him the title of Great Master Wuxue and converted his residence into the Lide Monastery.

Mingzong (Li Dan, Zhuangzong's adopted brother)

In the first year of Tiancheng (era name), on the emperor's birthday, the emperor ordered the Sangha Registrar Yunbian and the Daoist to enter the inner palace to discuss.

In the second year, in February, the emperor burned incense in the palace every night and prayed to heaven, saying, 'I am originally a barbarian, and I was elected as the ruler by the people because of the turmoil of the times. I hope that heaven will give birth to a sage as soon as possible to be the ruler of the people.'

In the third year, Wang Yanjun, the ruler of Min, had always respected the Buddha. In this year, he ordained 20,000 monks. Chan Master Guichen of Luohan Monastery in Zhangzhou passed away. Chan Master Guichen obtained the Dharma from Xuanmiao. The last emperor posthumously named him Chan Master Zhenying (the eighth generation of Qingyuan).

The Last Emperor (Li Congke, Mingzong's adopted son)

In the first year of Qingtai (era name), in February, the Merit Commissioner (an official in charge of temple affairs) reported: Every time on the emperor's birthday, he requested that the states and counties recommend monks and nuns, and establish four subjects: Sutra lecturing, Chan meditation, Dharani recitation, essay writing, and debate, to test their abilities.

。制可(洪容齋三筆引舊五代史)○建州崇安縣扣冰古佛名藻先。初見雪峰。攜鳧此一包醬一罐以為獻。峰曰。包中何物。曰鳧。此何處得來。泥中。泥深多少。無丈數。還更有么。轉深轉有。又問。罐中何物。師曰醬。何處得來。自合得。還熟也未。不較多。峰曰。汝異日必為王侯師。常夏月衣楮而坐。冬月扣冰而浴。因號扣冰。閩王延鈞請居瑞巖。經臨建州。刺史陳誨飯僧千人。問師曰。今日會中有異人乎。師曰。無有。明當為公致一大士。誨翌日具齋以俟。有老姥自外至。延居上席。飯訖竟去。師曰。此水藏菩薩也。有頃姥復來指師曰。辟支古佛何為饒舌。言訖不見。

二年。四明沙門子麟。往高麗百濟日本諸國。傳授天臺教法。高麗遣使李仁日送麟還吳越王錢镠令于郡城建院以安其眾。

晉(都汴)

高祖(石敬塘)

天福二年。洛陽宣徽將朱崇。掘屋地得大石佛十軀。有碑云。唐垂拱六年造景福寺。崇大感窹。即舍所居以為寺○竦法師於國清為羲寂法師說止觀法門。

三年。以楊光遠為天下功德使。凡寺院皆屬焉。

四年。敕國忌宰臣百僚。詣寺行香飯僧。永以為式。漢中沙門可洪。進大藏經音義四百八十卷。敕入大藏○杭州天竺山沙門道翌。獲奇木造觀音大士像。

【現代漢語翻譯】 現代漢語譯本：制可（洪容齋《三筆》引用舊《五代史》）記載：建州崇安縣的扣冰古佛，名叫藻先。他最初拜見雪峰禪師時，攜帶了一包腌鴨和一罐醬作為供奉。雪峰禪師問：『包里是什麼？』藻先回答：『是腌鴨。』雪峰禪師問：『從哪裡得來的？』藻先回答：『泥里。』雪峰禪師問：『泥有多深？』藻先回答：『無法丈量。』雪峰禪師又問：『還有更深的嗎？』藻先回答：『越深越多。』又問：『罐里是什麼？』藻先回答：『是醬。』雪峰禪師問：『從哪裡得來的？』藻先回答：『自己做的。』雪峰禪師問：『熟了嗎？』藻先回答：『差不多了。』雪峰禪師說：『你將來必定成為王侯的老師。』藻先禪師常在夏天穿著粗布衣服坐禪，冬天鑿冰沐浴，因此號稱『扣冰』。閩王延鈞請他住在瑞巖寺。一次經過建州，刺史陳誨齋飯供養一千名僧人，問藻先禪師：『今天的法會中有特別的人嗎？』藻先禪師回答：『沒有。』又說：『明天我將為大人請來一位大士。』陳誨第二天準備了齋飯等待。一位老婦人從外面來到，被安排在上位就座。齋飯完畢后就離開了。藻先禪師說：『這是水藏菩薩。』過了一會兒，老婦人又來指著藻先禪師說：『辟支古佛（Pratyeka-buddha，獨覺佛）為何多嘴？』說完就不見了。 二年，四明（地名，在今浙江寧波）的沙門子麟，前往高麗（Korea）、百濟（Baekje）、日本（Japan）等國，傳授天臺宗（Tiāntāi school）的教法。高麗派遣使者李仁日送子麟返回吳越（Wuyue，五代十國之一，位於今浙江一帶），吳越王錢镠（Qián Liú）命令在郡城建造寺院來安置他的隨從。 晉（Jìn，朝代名，後晉） 高祖（Gāozǔ，皇帝謚號，指石敬瑭） 天福二年，洛陽（Luoyang）的宣徽將朱崇，挖掘房屋地基時，得到十尊大石佛。石碑上記載：唐垂拱六年建造景福寺。朱崇深感震驚醒悟，於是將住所捐獻出來作為寺廟。竦法師在國清寺（Guóqīng Temple）為羲寂法師講解止觀（Śamatha-Vipassanā，止禪和觀禪）法門。 三年，任命楊光遠為天下功德使，所有寺院都歸他管轄。 四年，敕令國忌日宰相和百官，前往寺廟行香飯僧，作為永久的制度。漢中（Hanzhong）的沙門可洪，進獻《大藏經音義》四百八十卷，皇帝下令收入大藏經。杭州（Hangzhou）天竺山（Tianzhushan Mountain）的沙門道翌，獲得奇異的木材，雕造觀音大士（Avalokiteśvara，觀世音菩薩）像。

【English Translation】 English version: Zhi Ke (Hong Rongzhai's 'San Bi' quotes the old 'History of the Five Dynasties'): The Koubing Ancient Buddha (Koubing Gǔfó, lit. 'Ice-tapping Ancient Buddha') of Chongan County, Jianzhou, was named Zao Xian. He initially visited Zen Master Xuefeng, bringing a package of preserved duck and a jar of sauce as offerings. Zen Master Xuefeng asked, 'What is in the package?' Zao Xian replied, 'Duck.' Zen Master Xuefeng asked, 'Where did it come from?' Zao Xian replied, 'From the mud.' Zen Master Xuefeng asked, 'How deep is the mud?' Zao Xian replied, 'Immeasurable.' Zen Master Xuefeng further asked, 'Is there anything deeper?' Zao Xian replied, 'The deeper, the more there is.' He then asked, 'What is in the jar?' Zao Xian replied, 'Sauce.' Zen Master Xuefeng asked, 'Where did it come from?' Zao Xian replied, 'I made it myself.' Zen Master Xuefeng asked, 'Is it ripe yet?' Zao Xian replied, 'Almost.' Zen Master Xuefeng said, 'You will surely become a teacher of kings and nobles in the future.' Zen Master Zao Xian often sat in meditation wearing coarse cloth clothes in the summer and bathed by breaking ice in the winter, hence the name 'Koubing' (Ice-tapping). King Yan Jun of Min invited him to reside at Ruiyan Temple. Once, passing through Jianzhou, Prefect Chen Hui offered a vegetarian meal to a thousand monks, asking Zen Master Zao Xian, 'Are there any extraordinary people in today's assembly?' Zen Master Zao Xian replied, 'No.' He added, 'Tomorrow I will invite a great being for you, sir.' The next day, Chen Hui prepared a vegetarian meal and waited. An old woman came from outside and was seated in the upper seat. After the meal, she left. Zen Master Zao Xian said, 'This is the Water-Storing Bodhisattva (Shuǐzàng Púsà).' After a while, the old woman returned and pointed at Zen Master Zao Xian, saying, 'Pratyeka-buddha (Pìzhī Gǔfó, lit. 'Solitary Buddha') why are you being talkative?' Then she disappeared. In the second year, Shramana (Śrāmaṇa, 沙門) Zilin of Siming (Siming, a place name, now Ningbo, Zhejiang) went to countries such as Goryeo (Goryeo, 高麗, Korea), Baekje (Baekje, 百濟), and Japan (Japan, 日本) to transmit the teachings of the Tiantai school (Tiāntāi school, 天臺宗). Goryeo sent an envoy, Li Renri, to escort Zilin back to Wuyue (Wuyue, 吳越, one of the Ten Kingdoms, located in present-day Zhejiang), and King Qian Liu (Qián Liú, 錢鏐) of Wuyue ordered the construction of a monastery in the city to accommodate his followers. Jin (Jìn, 晉, Dynasty name, Later Jin) Gaozu (Gāozǔ, 高祖, Emperor's posthumous title, referring to Shi Jingtang) In the second year of Tianfu, Zhu Chong, a Xuanhui general of Luoyang (Luoyang, 洛陽), unearthed ten large stone Buddhas while excavating the foundation of a house. An inscription on a stele stated: Jingfu Temple was built in the sixth year of the Chuigong era of the Tang Dynasty. Zhu Chong was deeply moved and awakened, so he donated his residence to be used as a temple. Dharma Master Song (Song Fashi) explained the Śamatha-Vipassanā (Śamatha-Vipassanā, 止觀) meditation methods to Dharma Master Xiji at Guoqing Temple (Guóqīng Temple, 國清寺). In the third year, Yang Guangyuan was appointed as the Commissioner of Meritorious Deeds for the entire country, and all temples were placed under his jurisdiction. In the fourth year, an edict was issued that on the anniversary of the emperor's death, the prime ministers and officials should go to the temples to offer incense and provide meals to the monks, as a permanent practice. Shramana Kehong of Hanzhong (Hanzhong, 漢中) presented 480 volumes of 'The Sounds and Meanings of the Great Treasury of Scriptures' (Dàzàngjīng Yīnyì), and the emperor ordered them to be included in the Great Treasury. Shramana Daoyi of Tianzhu Mountain (Tianzhushan Mountain, 天竺山) in Hangzhou (Hangzhou, 杭州) obtained extraordinary wood and carved an image of the Great Bodhisattva Avalokiteśvara (Avalokiteśvara, 觀世音菩薩).

有沙門從勛。自洛陽持古佛舍利置豪相中。其後舍利常見於頂冠。肉髻白光煥發。大著靈感。

少帝(厘貴高祖從子)

開運元年。敕為高祖寫大藏經。奉安明聖寺以資鴻福○六月吳越王錢弘佐。遣僧慧龜往雙林開善慧大士塔。得靈骨十六片紫金色舍利無數。紫芝生於甓床。雙虎伏于壙下。祥雲蔽山甘雨灑地。乃奉迎舍利靈骨並凈瓶香爐扣門椎諸物。至錢唐安光冊殿供養。建龍華寺。以其骨塑大士像。

三年。金陵上元縣人暴死。誤追入冥府。見唐先主被五木甚嚴。民大駭問。主何以如此。主曰。吾為宋齊丘所誤。殺和州降者千人。以冤被訴。民曰。臣誤追當還。主泣曰。吾囚此。聞鐘聲則苦暫息。汝歸語嗣君。凡寺院鳴鐘令延緩之。更能為造一鐘。尤為濟苦。民曰。下人何以取驗。主曰。吾曾受于闐瑞玉大王。于瓦官寺佛左膝以香泥藏之。時無知者。民既還而白。後主親詣瓦官剖膝。果得玉像。感泣慟[怡-臺+辟]。即造一鐘于清涼寺。鐫其上云。薦烈祖孝高皇帝。脫幽出厄。以玉像建塔于蔣山。

漢(都晉陽)

高祖(劉皓本名知遠)

天福十二年。上柱國郭令威。立金剛般若經碑于壽春。

隱帝(承祐高祖猶子)

乾祐元年。吳越王錢俶。奉天臺沙門德韻

【現代漢語翻譯】 現代漢語譯本 有位名叫勛的沙門（佛教出家修行者），從洛陽帶來古佛的舍利（佛教聖物，佛陀火化后的遺留物），放置在豪相（佛的三十二相之一，指頂上的肉髻）之中。之後，舍利經常出現在他的頂冠上，肉髻發出潔白的光芒，非常靈驗。

少帝（厘貴，高祖的堂侄）

開運元年，皇帝下令為高祖抄寫大藏經（佛教經典總集），供奉在明聖寺，以求積累洪福。六月，吳越王錢弘佐派遣僧人慧龜前往雙林開善慧大士塔，得到靈骨十六片，紫金色舍利無數。紫芝生長在磚床上，兩隻老虎伏在墓穴下。祥雲籠罩山峰，甘雨灑向大地。於是，他們恭敬地迎回舍利、靈骨，以及凈瓶、香爐、扣門椎等物品，送到錢唐安光冊殿供養，並建造龍華寺，用這些骨頭塑造慧大士的雕像。

三年，金陵上元縣有人突然死亡，被錯誤地追到冥府。他看見唐先主（南唐開國皇帝李昪）被五木（古代刑具）嚴刑拷打。這人非常驚訝，問道：『您為什麼會這樣？』唐先主說：『我被宋齊丘（南唐大臣）所誤，殺害了和州投降的一千人，因此被冤魂控訴。』這人說：『我是被錯誤地追來的，應當返回。』唐先主哭著說：『我被囚禁在這裡，聽到鐘聲就能暫時減輕痛苦。你回去告訴我的繼任者，凡是寺院敲鐘，都要讓他們延緩時間。如果能再為我造一口鐘，就更能減輕我的痛苦。』這人說：『我如何才能讓世人相信呢？』唐先主說：『我曾經接受于闐（古代西域國名）瑞玉大王贈送的玉像，我把它用香泥藏在瓦官寺佛像的左膝里，當時沒有人知道。』這人還陽后，將此事稟告後主（南唐後主李煜）。後主親自前往瓦官寺剖開佛像的膝蓋，果然得到了玉像，感動得痛哭流涕，立即在清涼寺建造了一口鐘，並在鐘上刻字說：『獻給烈祖孝高皇帝（李昪的廟號），使他脫離幽冥之苦。』並將玉像建塔供奉在蔣山。

漢（都城晉陽）

高祖（劉皓，原名劉知遠）

天福十二年，上柱國郭令威在壽春立了金剛般若經碑。

隱帝（承祐，高祖的侄孫）

乾祐元年，吳越王錢俶供奉天臺沙門德韻。

【English Translation】 English version There was a Shramana (Buddhist monastic) named Xun, who brought ancient Buddha's Sharira (relics, remains after cremation) from Luoyang and placed it in the Ushnisha (protuberance on the crown of the head of Buddha). Afterwards, the Sharira often appeared on his crown, and the Ushnisha emitted a white light, displaying great spiritual efficacy.

The Young Emperor (Li Gui, a nephew of the High Ancestor)

In the first year of Kaiyun, the emperor ordered the copying of the Tripitaka (Buddhist canon) for the High Ancestor, to be enshrined in Mingsheng Temple to accumulate great blessings. In June, Qian Hongzuo, the King of Wuyue, sent the monk Huigui to the Shuanglin Kaishan Huida Shi Pagoda, obtaining sixteen pieces of spiritual bone and countless purplish-golden Sharira. Purple fungus grew on the brick bed, and two tigers lay prostrate beneath the tomb. Auspicious clouds covered the mountain, and sweet rain sprinkled the earth. Thereupon, they respectfully welcomed back the Sharira, spiritual bones, along with pure vases, incense burners, door knockers, and other items, to be offered at the Anguang Ce Palace in Qiantang, and built Longhua Temple, using the bones to sculpt a statue of Huida Shi.

In the third year, a person from Shangyuan County in Jinling died suddenly and was mistakenly taken to the underworld. He saw the Former Ruler of Tang (Li Bian, the founding emperor of Southern Tang) being severely tortured with the five wooden instruments (ancient torture devices). The person was very surprised and asked, 'Why are you in such a state?' The Former Ruler of Tang said, 'I was misled by Song Qiqiu (a minister of Southern Tang) and killed a thousand surrendered soldiers from Hezhou, and therefore I am being sued by wronged souls.' The person said, 'I was mistakenly brought here and should return.' The Former Ruler of Tang wept and said, 'I am imprisoned here, and hearing the sound of the bell brings temporary relief from suffering. When you return, tell my successor to delay the ringing of bells in all temples. If he can build another bell for me, it would be even more helpful in relieving my suffering.' The person said, 'How can I make people believe this?' The Former Ruler of Tang said, 'I once received a jade statue from the King of Khotan (an ancient kingdom in the Western Regions), which I hid with fragrant mud in the left knee of the Buddha statue in Waguan Temple, and no one knew about it at the time.' After the person returned to life, he reported this matter to the Later Ruler (Li Yu, the last ruler of Southern Tang). The Later Ruler personally went to Waguan Temple and opened the knee of the Buddha statue, and indeed found the jade statue, and was moved to tears. He immediately built a bell in Qingliang Temple, and inscribed on the bell, 'Dedicated to the Martyred Founder, Emperor Xiaogao (Li Bian's temple name), to release him from the suffering of the underworld.' And he built a pagoda on Jiang Mountain to enshrine the jade statue.

Han (Capital Jinyang)

High Ancestor (Liu Hao, originally named Liu Zhiyuan)

In the twelfth year of Tianfu, Guo Lingwei, the Pillar of the State, erected a Diamond Sutra stele in Shouchun.

Hidden Emperor (Chengyou, a grandnephew of the High Ancestor)

In the first year of Qianyou, Qian Chu, the King of Wuyue, venerated the Shramana Deyun of Tiantai.

為國師。申弟子之禮。

二年。雲門文偃禪師坐逝。塔全身於丈室。

周(都汴)

太祖(郭令威)

廣順元年。李守正叛河中。太祖親征。往麻衣道者語趙普曰。李侍中安得久。城下有三天子氣。未幾城陷。時世宗與本朝太祖俱侍行。

二年。敕誕節。宰臣百僚詣寺觀建祝壽道場。

世宗(柴榮太祖養子)

顯德元年。齊州開元寺義楚法師。進所撰釋氏六帖。敕付史館頒行。賜紫方袍。

二年四月。詔曰。釋氏真宗助世為善。將隆教法須辨否臧。自今不許私度僧尼。及親無侍養者不許出家。無敕寺舍並須停廢○九月以久不鑄錢。敕令除縣官法物軍器寺觀鐘磬鈸鐸之類。聽留外自余民間銅器佛像。五十日內悉令輸官給其直。過期不輸五斤以上。其罪死。上謂侍臣曰。卿輩勿以毀佛為疑。夫佛以善道化人。茍至於善斯奉佛矣。彼銅像豈謂佛耶。且吾聞。佛志在利人。雖頭目猶舍以佈施。若朕身可以濟民。亦非所惜也○是歲廢寺三千三百三十六所。以所毀像鑄周通錢○帝既並省寺院。敕男年十五已上。誦經百紙或讀五百紙。女年十三已上。誦經七十紙。或讀三百紙。陳狀出家。本郡考試以聞。詞部給牒方得剃度(此文見舊史。歐陽新史。並刪去弗存)。

三年。

【現代漢語翻譯】 現代漢語譯本 被尊為國師，（文偃禪師）以弟子的禮節對待（太祖）。

二年，雲門文偃禪師圓寂坐化，全身舍利塔建於丈室之內。

周（都城汴梁）

太祖（郭令威）

廣順元年，李守正反叛河中。太祖親自率軍征討。麻衣道者對趙普說：『李侍中怎麼能長久呢？城下有三天子之氣。』不久，城池被攻陷。當時世宗和本朝太祖都隨軍出征。

二年，皇帝誕辰日，宰相和百官前往寺廟道觀建立祝壽道場。

世宗（柴榮，太祖的養子）

顯德元年，齊州開元寺的義楚法師，進獻他所撰寫的《釋氏六帖》。皇帝下令將其交給史館頒佈施行，並賜予義楚法師紫色方袍。

二年四月，皇帝下詔說：『釋迦牟尼的真宗是幫助世人行善。爲了弘揚教法，必須辨別好壞。從今以後，不允許私自剃度僧尼，以及父母無人贍養的人不允許出家。沒有皇帝敕令的寺廟都要停止廢除。』九月，因為很久沒有鑄錢，皇帝下令除了縣官的公用物品、軍用器械、寺廟道觀的鐘磬鈸鐸之類可以保留外，其餘民間的銅器佛像，五十天內全部上交官府，給予相應的補償。過期不交，超過五斤的，處以死罪。』皇帝對侍臣說：『你們不要因為毀壞佛像而感到疑惑。佛是用善道來教化人，如果能達到善，那就是奉佛了。那些銅像難道就是佛嗎？而且我聽說，佛的志向在於利益他人，即使是頭目也會捨棄用來佈施。如果朕的身體可以救濟百姓，也不是捨不得的。』這一年，廢除了寺廟三千三百三十六所，用毀壞的佛像鑄造周通錢。

皇帝在合併精簡寺院后，下令男子年齡在十五歲以上，能背誦經文一百紙或者讀誦五百紙，女子年齡在十三歲以上，能背誦經文七十紙或者讀誦三百紙，陳述情況后可以出家。由本郡進行考試後上報，詞部給予度牒才能剃度。（這段文字見於舊史，歐陽修的新史，都刪去了沒有保留）。

三年。

【English Translation】 English version He was honored as the National Preceptor, observing the disciple's etiquette towards (Emperor Taizu).

In the second year, Chan Master Yunmen Wenyan passed away in a seated posture. A stupa containing his whole body was built in his abbot's room.

Zhou (Capital: Bian)

Taizu (Guo Lingwei)

In the first year of Guangshun, Li Shouzheng rebelled in Hezhong. Emperor Taizu personally led the campaign. The Taoist in hemp clothing said to Zhao Pu, 'How can Attendant Li last long? There is an aura of three emperors beneath the city.' Before long, the city fell. At that time, Emperor Shizong and Emperor Taizu of this dynasty were both serving in the campaign.

In the second year, on the Emperor's birthday, the chief ministers and officials went to temples and monasteries to establish longevity-blessing ceremonies.

Shizong (Chai Rong, adopted son of Emperor Taizu)

In the first year of Xiande, Dharma Master Yichu of Kaiyuan Temple in Qizhou presented his compiled 'Six Chapters of the釋氏 (Shishi, Shakya's Clan)'. The Emperor ordered it to be submitted to the Historiography Institute for promulgation and bestowed upon Dharma Master Yichu a purple monastic robe.

In the fourth month of the second year, the Emperor issued an edict saying, 'The true essence of the 釋氏 (Shishi, Shakya's Clan) is to assist the world in doing good. To promote the Dharma, it is necessary to distinguish between right and wrong. From now on, private ordination of monks and nuns is not allowed, and those whose parents have no one to support are not allowed to leave home. Temples and monasteries without imperial decrees must be closed and abolished.' In the ninth month, because coins had not been minted for a long time, the Emperor ordered that, except for the official items of county officials, military equipment, and the bells, chimes, cymbals, and clappers of temples and monasteries that could be retained, all other bronze utensils and Buddha statues among the people should be handed over to the government within fifty days, and corresponding compensation would be given. Those who failed to hand them over after the deadline, and those exceeding five catties, would be punished with death.' The Emperor said to his attendants, 'Do not doubt because of destroying Buddha statues. The Buddha uses the path of goodness to teach people. If one can achieve goodness, that is to serve the Buddha. Are those bronze statues the Buddha? Moreover, I have heard that the Buddha's aspiration is to benefit others, and even his head and eyes would be given away as alms. If my body can save the people, I would not hesitate to give it up either.' In this year, three thousand three hundred and thirty-six temples were abolished, and the destroyed statues were used to cast Zhou Tong coins.

After the Emperor merged and streamlined the temples and monasteries, he ordered that men aged fifteen and above who could recite one hundred pages of scriptures or read five hundred pages, and women aged thirteen and above who could recite seventy pages of scriptures or read three hundred pages, could present their cases to leave home. After being examined by the local county, they would be reported, and the Ministry of Personnel would issue ordination certificates before they could be tonsured. (This text is found in the Old History, but Ouyang Xiu's New History has deleted it and not retained it).

Third year.

帝召華山隱士陳摶問以飛昇黃白之術。對曰。天子以治安天下為務。安用此為。乃遣還山。詔州縣常存問。

四年七月。金陵清涼文益禪師示寂。江南唐後主待以師禮。及終謚大法眼學者。號法眼宗(見羅漢珍師清源九世)○隱士譚景升居終南山。與陳摶為之友。著化書百十篇。窮括化原。久之仙去。嘗游三茅山。至建業見宋齊丘。謂其有仙脫道骨。出書示之。屬為序于傳世。齊丘乃竊以自名。然未嘗悟道蘊也(齊丘相後唐二世)。

述曰。曾慥作集仙傳言。陳希夷稱其友。譚景升作化書。又云齊丘。竊取以為名。世人不能知其妄。此殆與向秀注莊子郭象竊之以自名。二事蓋相類。不幾於盜乎。

六年。初帝之毀像也。鎮州大悲極有靈應。詔下人莫敢近。帝聞之。自往其寺持斧镵破面胸。觀者為之慄慄。及帝北征疽發於胸。亟歸京師遂殂(楊文公談苑)○汴都將士周百勝。年老家居。蔬食唸佛。一夕夢黃衣吏追入大城至官府。主者令引觀地獄。見一人黑色臥大鐵狀。獄卒持鑿破其胸灌以銅汁。叫聲不可聞。百勝懼唸佛求退。追者曰。汝已是佛弟子不必懼。百勝問。囚者何人。答曰。此柴帝也。因毀像致此罰。百勝曰。我故君王也。何時得脫。追者曰。初錄其人。至時王責曰。世間周通錢盡時方脫此

【現代漢語翻譯】 現代漢語譯本：皇帝召見華山隱士陳摶（人名，字希夷），向他詢問關於飛昇成仙和煉製金丹黃白之術。陳摶回答說：『天子應該以治理天下為首要任務，要這些（指飛昇黃白之術）有什麼用呢？』於是皇帝便打發他回山，並下詔令州縣官員經常去慰問他。

四年七月，金陵清涼文益禪師（人名）圓寂。江南唐後主（李煜）以對待老師的禮節對待他。他去世后，被追諡為大法眼學者，其宗派被稱為法眼宗（參見羅漢珍師清源九世）。隱士譚景升（人名）居住在終南山，與陳摶是朋友。他寫作了《化書》一百多篇，窮盡地概括了變化的本源。很久以後，他成仙而去。他曾經遊覽三茅山，到建業拜訪宋齊丘（人名），認為他有成仙脫俗的道骨，拿出《化書》給他看，囑託他為書作序以便流傳於世。宋齊丘於是竊取《化書》之名來為自己揚名，但他從未領悟其中的道家蘊含（宋齊丘曾輔佐後唐兩代皇帝）。

曾慥在《集仙傳》中說，陳希夷稱譚景升爲朋友，譚景升寫作了《化書》，又說宋齊丘竊取《化書》之名來為自己揚名，世人不能識破他的虛妄。這件事大概與向秀註釋《莊子》卻被郭象竊取來為自己揚名相似，這兩件事大概是相似的，這難道不近乎盜竊嗎？

六年，當初皇帝（指周世宗柴榮）毀壞佛像時，鎮州大悲寺的佛像非常靈驗，即使皇帝下令，人們也不敢靠近。皇帝聽說后，親自前往該寺，用斧頭鑿破佛像的面部和胸部。觀看的人都感到不寒而慄。等到皇帝北征時，胸部生了毒瘡，急忙返回京師，最終去世（出自楊文公《談苑》）。汴都的將士周百勝，年老后在家居住，吃素唸佛。一天晚上，他夢見一個黃衣吏追趕他進入一座大城，來到官府。主事的人命令引他參觀地獄。他看見一個人全身黑色，躺在一個巨大的鐵槽里，獄卒用鑿子鑿開他的胸部，灌入銅汁，叫喊的聲音無法聽見。周百勝感到害怕，唸佛請求離開。追趕的人說：『你已經是佛弟子，不必害怕。』周百勝問：『囚禁的人是誰？』回答說：『這是柴帝（指周世宗柴榮），因為毀壞佛像而受到這樣的懲罰。』周百勝說：『他也是我的君王啊，什麼時候才能脫離苦難？』追趕的人說：『剛開始記錄他的罪行，等到世間流通的錢財用盡時，才能脫離此苦。』

【English Translation】 English version: The Emperor summoned the recluse Chen Tuan (name, styled Xiyi) from Mount Hua and asked him about the arts of ascending to immortality and transmuting metals into gold and silver. Chen Tuan replied, 'The Emperor should prioritize governing the empire. What use are these (referring to the arts of ascension and transmutation)?' So the Emperor sent him back to the mountain and ordered the local officials to visit him regularly.

In the seventh month of the fourth year, Chan Master Wenyiz of Qingliang Temple in Jinling (name) passed away. The Later Lord of Jiangnan, Tang (Li Yu), treated him with the respect due to a teacher. After his death, he was posthumously honored as the Great Dharma Eye Scholar, and his school was called the Dharma Eye School (see Luohan Zhenshi Qingyuan, ninth generation). The recluse Tan Jingsheng (name) lived in Mount Zhongnan and was a friend of Chen Tuan. He wrote over a hundred chapters of 'The Book of Transformation,' exhaustively summarizing the origin of change. After a long time, he ascended to immortality. He once visited Mount Sanmao and met Song Qiqiu (name) in Jianye, believing him to have the Daoist bones for immortality. He showed him 'The Book of Transformation' and entrusted him to write a preface for the book so that it could be passed down to posterity. Song Qiqiu then stole the name of 'The Book of Transformation' to promote himself, but he never understood the Daoist implications within it (Song Qiqiu served two emperors of the Later Tang Dynasty).

Zeng Zao said in 'The Collection of Immortals' that Chen Xiyi called Tan Jingsheng his friend, and Tan Jingsheng wrote 'The Book of Transformation.' He also said that Song Qiqiu stole the name of 'The Book of Transformation' to promote himself, and the world could not see through his falsehood. This matter is probably similar to how Xiang Xiu annotated 'Zhuangzi' but Guo Xiang stole it to promote himself. These two matters are probably similar. Isn't this close to theft?

In the sixth year, when the Emperor (referring to Emperor Shizong of Zhou, Chai Rong) initially destroyed Buddhist images, the image in Great Compassion Temple in Zhenzhou was very efficacious, and even with the Emperor's order, people did not dare to approach it. After the Emperor heard of it, he personally went to the temple and used an axe to break the face and chest of the image. Those who watched felt chills. When the Emperor went on a northern expedition, a carbuncle developed on his chest, and he hurriedly returned to the capital, eventually passing away (from Yang Wengong's 'Talks from the Garden'). Zhou Baisheng, a soldier from Bian Capital, lived at home in his old age, eating vegetarian food and reciting the Buddha's name. One night, he dreamed that a yellow-robed official chased him into a large city and brought him to the government office. The person in charge ordered him to be taken to see hell. He saw a person, entirely black, lying in a large iron trough. Jailers used chisels to break open his chest and poured molten copper into it. The sound of his screams could not be heard. Zhou Baisheng felt afraid and recited the Buddha's name, asking to leave. The pursuer said, 'You are already a disciple of the Buddha, no need to be afraid.' Zhou Baisheng asked, 'Who is the prisoner?' The reply was, 'This is Emperor Chai (referring to Emperor Shizong of Zhou, Chai Rong), receiving this punishment for destroying Buddhist images.' Zhou Baisheng said, 'He was also my ruler, when will he be able to escape suffering?' The pursuer said, 'His crimes have just been recorded. When all the money circulating in the world is used up, then he will be able to escape this suffering.'

罪。追者引從故道出城門。聞寺鐘鳴遂覺。百勝常以語人。聞者為之悲惋(神應錄)。

述曰。自昔佛法遭毀有四時焉。魏太武因司徒崔浩。焚燬經像坑戮沙門。既而崔浩要斬。太武身感癘疾。竟為常侍宗愛所弒。文成嗣位。復大興佛法(其一)周武因衛元嵩。毀經像塔寺驅沙門反俗。厥後杜祈入冥。見周武地獄受苦求救之事。宣帝嗣興佛法復盛(其二)唐武宗因趙歸真。毀像廢寺僧尼還俗。帝后疽發背而殂。時穆陵尉稱。天符以李炎毀佛。有奪壽去位之報。歸真等皆被誅戮。宣宗即位佛法大興(其三)周世宗毀像鑄錢廢拆寺院。疽發胸而殂。人見在獄受苦。有周通錢盡方得脫罪之語(其四)越五年。我太祖皇帝飛龍在天。首詔天下復寺立像。遣沙門求法西天。館梵僧翻傳貝葉。建精藍濟戰士之魄。造經版壽大藏之傳。當國家多事。而於弘贊佛道無所不舉。及。

太宗繼體。度童子十七萬人。建譯經院制聖教序。賜天下無名伽藍之額。建開寶大塔舍利之藏。暨真宗在朝。聖德遐被。五天咸貢梵典。昭陳天禧。度僧二十四萬。

仁宗踐阼。光贊上乘謹翻譯之功。廣藏宮之卷詞臣國。

佛祖統紀卷第四十二(終)

○詔羅浮山軒轅集入見。帝問曰。先生長年何道致此。對曰。屏聲色去滋味

【現代漢語翻譯】 現代漢語譯本： 罪犯逃脫后，追捕的人沿著原來的道路出了城門。聽到寺廟的鐘聲后才醒悟過來。百勝經常把這件事告訴別人，聽到的人都為他感到悲傷惋惜（出自《神應錄》）。

作者評論說：自古以來，佛法遭受毀壞共有四次。北魏太武帝因為司徒崔浩的緣故，焚燒經書佛像，坑殺僧人。不久之後，崔浩被判處腰斬，太武帝自身也感染了惡疾，最終被常侍宗愛所殺。文成帝繼位后，又大力興盛佛法（第一次）。北周武帝因為衛元嵩的緣故，毀壞經書佛像、塔寺，驅趕僧人讓他們還俗。後來杜祈進入陰間，見到周武帝在地獄受苦求救的事情。宣帝繼位后，興盛佛法再次興盛（第二次）。唐武宗因為趙歸真的緣故，毀壞佛像，廢除寺廟，僧尼還俗。唐武宗後來背上長了毒瘡而死。當時穆陵尉說，上天降下符命，因為李炎毀壞佛法，所以有奪取壽命和地位的報應。趙歸真等人全部被誅殺。宣宗即位后，佛法再次大興（第三次）。後周世宗毀壞佛像鑄造錢幣，拆毀寺院，胸口長了毒瘡而死。有人看見他在地獄受苦，有『周世宗要等用他鑄造的錢用盡才能脫罪』的說法（第四次）。

過了五年，我太祖皇帝飛龍在天，首先下詔天下恢復寺廟，樹立佛像，派遣僧人去西天求取佛法，安置梵僧翻譯貝葉經，建造精藍寺廟來超度戰士的亡魂，製造經版來傳承大藏經。當國家多事的時候，對於弘揚佛法沒有不做的。以及。

太宗皇帝繼位后，度化童子十七萬人出家，建立譯經院，頒佈《聖教序》，賜給天下沒有名字的寺廟匾額，建造開寶大塔來安放舍利。到了真宗皇帝在位時，聖德遠播，印度等國都進貢梵文經典，昭示天禧年號，度化僧人二十四萬人。

仁宗皇帝即位后，弘揚大乘佛法，認真進行翻譯佛經的工作，廣泛收藏宮廷的經卷，任用詞臣。

《佛祖統紀》卷第四十二（完）

皇帝下詔讓羅浮山的軒轅集入宮覲見。皇帝問道：『先生長壽，是用什麼方法達到的？』軒轅集回答說：『屏除聲色，去除美味。』

【English Translation】 English version: The criminals escaped, and the pursuers went out of the city gate along the original road. They only realized it after hearing the temple bell. Bai Sheng often told people about this, and those who heard it felt sad and regretful for him (from 'Shen Ying Lu').

The author comments: Since ancient times, there have been four times when Buddhism has been destroyed. Emperor Taiwu of the Northern Wei Dynasty, due to the influence of Situ Cui Hao, burned scriptures and Buddha statues, and massacred monks. Soon after, Cui Hao was sentenced to be cut in half at the waist, and Emperor Taiwu himself contracted a severe illness and was eventually killed by the attendant Zong Ai. Emperor Wencheng succeeded to the throne and vigorously promoted Buddhism again (the first time). Emperor Wu of the Northern Zhou Dynasty, due to Wei Yuansong, destroyed scriptures, Buddha statues, pagodas, and temples, and drove monks to return to secular life. Later, Du Qi entered the underworld and saw Emperor Wu of Zhou suffering in hell and seeking help. Emperor Xuan succeeded to the throne, and the flourishing of Buddhism revived (the second time). Emperor Wuzong of the Tang Dynasty, due to Zhao Guizhen, destroyed Buddha statues, abolished temples, and forced monks and nuns to return to secular life. Emperor Wuzong later died of carbuncles on his back. At that time, the Mu Ling Wei said that Heaven had sent down a decree, because Li Yan had destroyed Buddhism, so there was retribution of taking away his life and position. Zhao Guizhen and others were all executed. Emperor Xuanzong succeeded to the throne, and Buddhism flourished again (the third time). Emperor Shizong of the Later Zhou Dynasty destroyed Buddha statues to mint coins, demolished temples, and died of carbuncles on his chest. Someone saw him suffering in hell, and there was a saying that 'Emperor Shizong of Zhou had to wait until the money he minted was used up before he could be freed from his sins' (the fourth time).

Five years later, my Emperor Taizu soared into the sky, first issued an edict to restore temples and erect Buddha statues throughout the country, sent monks to the Western Regions to seek Buddhist teachings, settled Sanskrit monks to translate the 'Bai Ye Jing' (palm-leaf scriptures), built Jinglan temples to save the souls of fallen soldiers, and created scripture printing plates to pass on the 'Dazang Jing' (Great Treasury of Scriptures). When the country was in turmoil, there was nothing he did not do to promote Buddhism. And.

After Emperor Taizong succeeded to the throne, he ordained 170,000 children as monks, established the Translation Bureau, issued the 'Sacred Teaching Preface', and bestowed plaques on nameless temples throughout the country, and built the Kaibao Pagoda to house the 'Sharira' (relics). When Emperor Zhenzong was in power, his holy virtue spread far and wide, and countries such as India all paid tribute to Sanskrit classics, proclaimed the Tianxi era, and ordained 240,000 monks.

After Emperor Renzong ascended the throne, he promoted Mahayana Buddhism, diligently carried out the work of translating Buddhist scriptures, widely collected palace scriptures, and employed court officials.

'Buddhist Records of the Generations', Volume 42 (End)

The emperor issued an edict summoning Xuan Yuanji from Mount Luofu to the palace. The emperor asked: 'Sir, what method have you used to achieve longevity?' Xuan Yuanji replied: 'Eliminate sensual pleasures and remove delicious flavors.'

。一哀樂廣惠澤則可與天地合體日月齊明。是為長年不俟別求。久之請還山。帝曰。朕臨天下可聞其數否。集橫書四十字。后乃得四十年。

○鐘離權。字雲房。自稱漢時遇王玄甫得長生之道。避亂入終南山。于石壁間得靈寶經。悟陰中有陽陽中有陰。為天地升降之宜。氣中生水。水中生氣。即心腎交合之理。乃靜坐內觀。遂能身外有身。唐呂巖。字洞賓。三舉進士不第。于長安酒肆遇雲房。將洞賓入終南山。授靈寶畢。法十二科。曰金誥玉書真原比喻真訣道要。其義有六。包羅五仙之旨。以授洞賓。謂之白。吾朝元有期。汝當居此洞。即有仙人下宣天詔。金幢玉節迎之昇天。洞賓乃客遊江淮。度何仙姑郭上灶施肩吾云(呂仙遊行人間。自唐及宋。事蹟非一)。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十三

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之十

宋(都汴京)

太祖(宣祖第二子。母杜氏。二月十六日為長春節　葬永昌陵)

建隆元年(庚申)正月甲辰周恭帝遜於位。初上受詔北征宿陳橋驛。將士推戴擁入京師。時太夫人杜氏(太祖母昭憲皇后)同王夫人(太祖后孝明皇后)方設齋于定力寺為祈福。聞變王夫人懼。太夫人

【現代漢語翻譯】 一旦哀傷和快樂能夠廣泛地施予恩澤，那麼就可以與天地合為一體，與日月一同閃耀光明。這就是長壽的秘訣，不需要向外尋求。很久以後，他請求返回山中。皇帝說：『我治理天下，可以知道我的壽命嗎？』於是收集橫寫的四十個字，後來才知道是四十年。

鐘離權（Zhongli Quan），字雲房，自稱漢朝時遇到王玄甫（Wang Xuanfu），得到了長生不老的方法。爲了躲避戰亂，他進入終南山（Zhongnan Mountain），在石壁間得到了《靈寶經》（Lingbao Jing）。他領悟到陰中有陽，陽中有陰，這是天地升降的規律；氣中產生水，水中產生氣，這就是心腎交合的道理。於是他進行內觀（Neiguan，inner observation）。於是能夠身外化身。唐朝的呂巖（Lü Yan），字洞賓，多次參加進士考試都沒有考中。在長安（Chang'an）的酒館裡遇到了雲房，雲房將洞賓帶入終南山，傳授了《靈寶畢法》（Lingbao Bifa）十二科，包括金誥、玉書、真原、比喻、真訣、道要。其中的意義有六個方面，包羅了五仙的宗旨，傳授給了洞賓。雲房對他說：『我朝見元始天尊（Yuanshi Tianzun）的日期快到了，你應該住在這個洞里，就會有仙人下達天詔，用金幢玉節迎接你昇天。』洞賓於是客遊江淮（Jianghuai），度化了何仙姑（He Xiangu）、郭上灶（Guo Shangzao）、施肩吾（Shi Jianwu）等人（呂洞賓在人間，從唐朝到宋朝，事蹟不止一件）。 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第四十三

宋朝咸淳年間四明東湖沙門志磐（Zhipan）撰寫

法運通塞志第十七之十

宋（都城在汴京（Bianjing））

太祖（Taizu）（宣祖（Xuanzu）的第二個兒子，母親是杜氏（Du），二月十六日是長春節，葬在永昌陵（Yongchang Ling））

建隆元年（庚申）正月甲辰，周恭帝（Zhou Gongdi）遜位。當初皇上接受詔命北征，駐紮在陳橋驛（Chenqiao Station）。將士們擁戴他進入京師。當時太夫人杜氏（太祖的母親昭憲皇后（Zhaoxian Empress））和王夫人（太祖的皇后孝明皇后（Xiaoming Empress））正在定力寺（Dingli Temple）設齋祈福。聽到變故，王夫人感到害怕，太夫人卻很鎮定。

【English Translation】 Once sorrow and joy can be widely bestowed with grace, then one can unite with heaven and earth, and shine brightly with the sun and moon. This is the secret to longevity, and there is no need to seek it externally. After a long time, he requested to return to the mountains. The emperor said, 'I govern the world, can I know my lifespan?' So he collected forty characters written horizontally, and later learned that it was forty years.

Zhongli Quan, also known as Yunfang, claimed to have encountered Wang Xuanfu during the Han Dynasty and obtained the method of immortality. To avoid the chaos of war, he entered Zhongnan Mountain and obtained the 'Lingbao Jing' (Scripture of Numinous Treasure) in a stone wall. He realized that there is yin within yang, and yang within yin, which is the law of the rise and fall of heaven and earth; water is produced from qi, and qi is produced from water, which is the principle of the interaction between the heart and kidneys. So he practiced Neiguan (inner observation). Thus, he was able to manifest a body outside his own. Lü Yan, also known as Dongbin, of the Tang Dynasty, failed the imperial examinations multiple times. He met Yunfang in a tavern in Chang'an, and Yunfang took Dongbin to Zhongnan Mountain and taught him the twelve subjects of the 'Lingbao Bifa' (Complete Method of Numinous Treasure), including the Golden Edict, Jade Book, True Origin, Analogy, True Secret, and Essential Principles of the Dao. The meaning of these includes six aspects, encompassing the tenets of the Five Immortals, which he imparted to Dongbin. Yunfang said to him, 'The date of my audience with Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) is approaching, you should stay in this cave, and immortals will descend with a heavenly decree, welcoming you to ascend to heaven with golden banners and jade scepters.' Dongbin then traveled around Jianghuai, converting He Xiangu, Guo Shangzao, Shi Jianwu, and others (Lü Dongbin in the human world, from the Tang Dynasty to the Song Dynasty, his deeds are numerous). Taisho Tripitaka Volume 49 No. 2035 Records of the Lineage of the Buddha and Patriarchs

Records of the Lineage of the Buddha and Patriarchs, Volume Forty-Three

Written by Shramana Zhipan of Donghu, Siming, during the Xianchun period of the Song Dynasty

Annals of the Fluctuations of the Dharma's Fortune, Seventeenth of Ten

Song (Capital in Bianjing)

Taizu (Second son of Xuanzu, mother was Du, February 16th was the Changchun Festival, buried in Yongchang Mausoleum)

In the first year of Jianlong (Gengshen), on the Jia Chen day of the first month, Emperor Gong of Zhou abdicated. Initially, the Emperor received an edict to march north and was stationed at Chenqiao Station. The soldiers supported him and escorted him into the capital. At that time, the Grand Madam Du (Taizu's mother, Empress Zhaoxian) and Madam Wang (Taizu's Empress, Empress Xiaoming) were holding a vegetarian feast at Dingli Temple to pray for blessings. Upon hearing of the incident, Madam Wang was afraid, but the Grand Madam remained calm.

曰。吾兒平生多奇異。人言。當極貴。何憂也(楊文公談苑)初是後唐明宗。于禁中焚香禱天曰。臣本夷狄不足以王中原。愿早生聖人以安天下。天成二年二月十六日。上降生於洛陽太內甲馬營。神光滿室。異香不散。體被金色。三日而變。人知其為應明宗禱云(皇朝景命錄)。

贊曰。神光金體。佛大士之瑞相也。開嘉運於五季久厄之年。踐大位於四海望治之日。而又知興教護法。慈臨民物。以為社稷靈長之福。非佛大士之示生。其孰能與於此哉。

上未仕時過涇州長壽鎮寺。沙門知非凡人。陰使人圖上容於寺壁。后以其寺有御容。遂為官所護。及在洛陽嘗過長壽寺。枕殿砥晝寢。僧守嚴見赤蛇出入上鼻。上寤嚴問所向。上曰。欲往澶州見柴太尉。未有赍(周世宗)嚴曰。貧道有驢可乘以往。復贈之錢。及見太尉奇之。遂留幕府。晉開運間。宋城有異僧狀如豪俠。挾銅彈走草莽上。指州地曰。不二十年當有帝王由此建號(楊文公談苑○太祖在周朝為歸德軍節度使。歸德在唐為宋州。及受禪遂以宋建國)。

○先是民間有得梁志公銅牌記云。有一真人起冀州。開口張弓在左邊。子子孫孫保永年。江南李主名其子曰弘冀。吳越錢王諸子。皆連弘字(弘倧弘俶弘億)期應圖讖。及上受禪。而宣祖之諱正

【現代漢語翻譯】 現代漢語譯本：說：『我的兒子一生有很多奇異之處，人們說他將來會非常顯貴，有什麼可擔心的呢？』（楊文公《談苑》）當初是後唐明宗，在皇宮中焚香向天祈禱說：『臣本是夷狄，不足以統治中原。愿早日降生聖人來安定天下。』天成二年二月十六日，皇上降生在洛陽太內甲馬營，神光充滿整個房間，奇異的香味不散去，身體呈現金色，三天後才改變。人們知道這是應驗了明宗的祈禱。（《皇朝景命錄》）

讚頌說：『神光和金色的身體，是佛或大菩薩的吉祥象徵。在五代長期困厄的年代開啟美好的命運，在天下渴望安定的時候登上皇帝的寶座。而且又懂得興辦教育、護持佛法，慈愛地對待百姓，認為是國家長治久安的福祉。如果不是佛或大菩薩示現降生，誰能夠做到這些呢？』

皇上未做官的時候，路過涇州長壽鎮寺。寺里的沙門知道他不是普通人，暗中讓人把皇上的容貌畫在寺廟的墻壁上。後來因為這座寺廟有皇上的畫像，就被官府保護起來。等到皇上在洛陽的時候，曾經路過長壽寺，枕著殿里的柱子睡午覺。僧人守嚴看見一條紅蛇出入皇上的鼻孔。皇上醒來后，守嚴問他要去哪裡。皇上說：『想要去澶州見柴太尉，但是沒有盤纏。』（周世宗）守嚴說：『貧道有驢可以騎著去，』又贈送給他錢。等到見到太尉，太尉覺得他很奇異，於是把他留在幕府。晉朝開運年間，宋城有個奇異的僧人，樣子像個豪俠，拿著銅彈在草莽上走動，指著州里的土地說：『不到二十年，當有帝王從這裡建立國號。』（楊文公《談苑》——太祖在周朝擔任歸德軍節度使。歸德在唐朝是宋州。等到接受禪讓，就用宋來建立國家）。

先前民間有人得到梁志公的銅牌，上面記載說：『有一真人從冀州興起，開口張弓在左邊，子子孫孫保永年。』江南李後主給他的兒子起名叫弘冀。吳越錢王的兒子們，都連著『弘』字（弘倧(hóng zōng)，弘俶(hóng chù)，弘億(hóng yì)），期望應驗圖讖。等到皇上接受禪讓，而宣祖的名諱正是

【English Translation】 English version: He said, 'My son has many extraordinary qualities in his life. People say he will be extremely noble. What is there to worry about?' (Yang Wengong's 'Tan Yuan'). Initially, Emperor Mingzong of the Later Tang Dynasty burned incense in the palace and prayed to Heaven, saying, 'Your subject is originally a barbarian and not worthy to rule the Central Plains. I wish for a sage to be born soon to bring peace to the world.' On the sixteenth day of the second month of the second year of Tiancheng, the Emperor was born in the Jia Ma Camp of the Tai Nei in Luoyang. Divine light filled the room, and the strange fragrance did not dissipate. His body was golden, and it changed after three days. People knew that this was in response to Emperor Mingzong's prayer (Huangchao Jingming Lu).

The eulogy says, 'Divine light and a golden body are auspicious signs of a Buddha or a great Bodhisattva. He inaugurated a fortunate era in the years of long-term hardship of the Five Dynasties, and ascended the throne on a day when the world hoped for peace. Moreover, he knew to promote education, protect the Dharma, and treat the people with compassion, considering it a blessing for the long-term stability of the country. If it were not for the manifestation and birth of a Buddha or a great Bodhisattva, who could accomplish this?'

Before the Emperor held office, he passed by the Changshou Town Temple in Jingzhou. The monk knew that he was no ordinary person and secretly had someone paint the Emperor's portrait on the temple wall. Later, because the temple had the Emperor's portrait, it was protected by the government. When the Emperor was in Luoyang, he once passed by the Changshou Temple and took a nap, using a pillar in the hall as a pillow. The monk Shouyan saw a red snake entering and exiting the Emperor's nostrils. When the Emperor woke up, Shouyan asked him where he was going. The Emperor said, 'I want to go to Chanzhou to see Grand Commandant Chai, but I don't have any travel expenses' (Emperor Shizong of Zhou). Shouyan said, 'This poor monk has a donkey that you can ride,' and he also gave him money. When he met the Grand Commandant, the Grand Commandant found him extraordinary and kept him in his staff. During the Kaiyun period of the Jin Dynasty, there was an extraordinary monk in Songcheng who looked like a chivalrous person, carrying a copper pellet and walking in the wilderness. He pointed to the land in the state and said, 'In less than twenty years, an emperor will establish his dynasty here' (Yang Wengong's 'Tan Yuan' - Emperor Taizu served as the Jiedushi of Guide Army during the Zhou Dynasty. Guide was Songzhou during the Tang Dynasty. When he received the abdication, he used Song to establish the country).

Earlier, someone in the folk obtained a copper plaque of Liang Zhigong, which recorded, 'A true man will rise from Jizhou, opening his mouth and drawing his bow on the left, his sons and grandsons will preserve eternal years.' Li Houzhu of Jiangnan named his son Hongji (hóng jì). The sons of Qian Wang of Wuyue all had the character 'Hong' (Hongzong (hóng zōng), Hongchu (hóng chù), Hongyi (hóng yì)), hoping to fulfill the prophecy. When the Emperor received the abdication, the taboo name of Xuanzu was exactly

當之(太祖皇考。上弘下殷。追諡宣祖。趙普皇朝龍飛記)○周世宗之廢佛像也(世宗自持鑿破鎮州大悲像胸)疽發於胸而殂。時太祖太宗目見之。嘗訪神僧麻衣和上曰。今毀佛法大非社稷之福。麻衣曰。豈不聞三武之禍乎。又問。天下何時定乎。曰赤氣已兆。辰申間當有真主出興。佛法亦大興矣(其後太祖受禪于庚申年正月甲辰。其應在於此也)○處士陳摶隱居華山閉門臥。屢月不起。顯德末乘白騾將入東都。中道聞太祖即位。大笑曰。天下自此定矣○上始受命默計釋氏。何道而歸敬。若是其盛。嘗微行至相國寺見一僧。醉嘔戶外。惡罵不可聞。上怒之。適從旁過。為醉僧所抱曰。莫惡發將暮矣。宜亟歸內。上心動。乃還密令小珰往覘(敕焰切窺。漢宦者冠。加金珰充耳也)。令取所吐物。至則醉僧不見。收遺吐至。上前視之則真乳香也。上嗟嘆不已。益知敬佛(已上四事蔡氏叢談)○詔以二月十六日聖誕為長春節。賜百官宴于相國寺。宰相范質制祝聖齋疏云。素虹紀瑞。表覺帝之下生(佛下生有白象貫日。滅度有白虹十二道。今范公用事。恐別有所出)紺馬效靈。應輪王之出世(金輪王出時七寶自至。紺馬寶即其一也)非夫威震四天。則不足感自然之寶(金輪王統王四天下)非夫位尊三界。則孰能致希有之祥(佛

【現代漢語翻譯】 現代漢語譯本 當今（太祖皇考，即太祖的父親，上弘下殷，追諡為宣祖，出自趙普《皇朝龍飛記》）。 周世宗當年廢毀佛像（世宗親自用鑿子破壞鎮州大悲像的胸部），結果毒瘡發於胸部而死。當時太祖、太宗親眼目睹此事。太祖曾拜訪神僧麻衣和尚，麻衣和尚說：『如今毀壞佛法，對國家社稷來說是大大的不利。』麻衣和尚又說：『難道沒有聽說過三武之禍嗎？』太祖又問：『天下何時才能安定呢？』麻衣和尚說：『赤氣已經顯現，辰年申年之間當有英主出現，佛法也會大大興盛（後來太祖在庚申年正月甲辰日接受禪讓，這應驗了麻衣和尚的話）。』 處士陳摶隱居在華山，閉門睡覺，幾個月都不起床。顯德末年，他騎著白騾將要進入東都，中途聽說太祖即位，大笑著說：『天下從此安定了。』 太祖剛開始接受天命時，默默地思考釋迦牟尼的教義，用什麼方法才能歸順敬奉，才能使佛法如此興盛。太祖曾經微服私行到相國寺，看見一個僧人喝醉了酒，在門外嘔吐，惡語罵人，不堪入耳。太祖很生氣。恰好（太祖）從旁邊經過，被醉酒的僧人抱住說：『不要作惡，天快黑了，應該趕快回家。』太祖心裡有所觸動，於是回去后秘密命令小太監前去窺探（窺視）。命令（小太監）取回（醉僧）所吐的東西。小太監到達后，醉酒的僧人已經不見了，（小太監）收回（醉僧）遺留的嘔吐物，呈獻給太祖，太祖上前一看，竟然是真乳香。太祖感嘆不已，更加敬重佛法（以上四件事出自蔡氏《叢談》）。 （太祖）下詔書，將二月十六日（佛誕日）定為長春節，在相國寺賜宴百官。宰相范質撰寫祝聖齋疏說：『素虹呈現祥瑞，表明覺帝（佛）下生（佛下生時有白象貫日，滅度時有白虹十二道，現在范公用事，恐怕另有所指）。紺馬顯現靈異，應驗輪王（轉輪聖王）的出世（金輪王出現時七寶自然到來，紺馬寶就是其中之一）。如果不是威震四天下的聖人，就不足以感應自然的寶物（金輪王統治四天下）。如果不是地位尊貴於三界，誰能夠招致如此稀有的祥瑞（佛）。』

【English Translation】 English version At that time (the late Emperor Taizu, Shang Hong Xia Yin, posthumously named Xuanzu, from Zhao Pu's 'Records of the Dragon's Flight of the Imperial Dynasty'). When Emperor Shizong of Zhou abolished Buddhist statues (Emperor Shizong personally chiseled and broke the chest of the Great Compassion Image in Zhenzhou), a carbuncle developed on his chest, and he died. Emperor Taizu and Emperor Taizong witnessed this. Emperor Taizu once visited the divine monk, Master Ma Yi, who said, 'Now destroying the Buddhist Dharma is greatly detrimental to the country and its people.' Master Ma Yi also said, 'Have you not heard of the disasters of the Three Wu?' Emperor Taizu then asked, 'When will the world be at peace?' Master Ma Yi said, 'A red aura has already appeared. Between the years of Chen and Shen, a great leader will emerge, and the Buddhist Dharma will also greatly flourish (later, Emperor Taizu received the abdication in the Gengshen year, the first month, Jia Chen day, which fulfilled Master Ma Yi's words).' The recluse Chen Tuan lived in seclusion on Mount Hua, sleeping behind closed doors, not getting up for months. At the end of the Xiande era, he rode a white mule, intending to enter the Eastern Capital. On the way, he heard that Emperor Taizu had ascended the throne, and he laughed loudly, saying, 'The world will be at peace from now on.' When Emperor Taizu first received the Mandate of Heaven, he silently contemplated the teachings of Shakyamuni, wondering how to submit and revere them, and how to make the Buddhist Dharma so prosperous. Emperor Taizu once traveled incognito to Xiangguo Temple and saw a monk who was drunk, vomiting outside the door, cursing and swearing in an unbearable manner. Emperor Taizu was angry. Just as (Emperor Taizu) was passing by, he was grabbed by the drunken monk, who said, 'Do not do evil, it is getting dark, you should hurry home.' Emperor Taizu was moved, so he secretly ordered a young eunuch to spy (to peep). He ordered (the young eunuch) to retrieve what (the drunken monk) had vomited. When the young eunuch arrived, the drunken monk was gone. (The young eunuch) collected the vomit left behind and presented it to Emperor Taizu. Emperor Taizu looked at it and saw that it was genuine frankincense. Emperor Taizu sighed and admired it endlessly, and became even more respectful of the Buddhist Dharma (the above four events are from Cai Shi's 'Miscellaneous Talks'). (Emperor Taizu) issued an edict, designating the sixteenth day of the second month (Buddha's Birthday) as the Longevity Festival, and held a banquet for the officials at Xiangguo Temple. Prime Minister Fan Zhi wrote a memorial for the Blessing Ceremony, saying, 'A white rainbow presents auspicious signs, indicating the descent of the Awakened One (Buddha) (when the Buddha descends, there is a white elephant piercing the sun, and when he passes away, there are twelve white rainbows; now that Duke Fan is in power, there may be other meanings). A dark horse displays its spiritual power, corresponding to the appearance of the Wheel-Turning King (when the Golden Wheel-Turning King appears, the seven treasures naturally arrive, and the dark horse treasure is one of them). If it were not for a sage whose power shakes the four continents, it would not be enough to attract the treasures of nature (the Golden Wheel-Turning King rules the four continents). If it were not for a position of honor in the three realms, who could bring about such rare auspicious signs (Buddha)?'

為三界大師)壽命同百億須彌。德澤被三千世界。恒沙可算天祿難窮。墨海雖干皇基益固云云。是日以慶誕恩。詔普度童行八千人(國朝會要)。

贊曰。范公以名儒盛德為佐命首。相當慶誕祝讚之辭。純用佛典以寓歸美。其為敬佛重君。有見於此論者。謂明良慶會海宇統一。皆佛大士應世之祥也。

六月。詔諸路寺院。經顯德二年當廢未毀者聽存。其已毀寺所有佛像許移置存留。於是人間所藏銅像稍稍得出。

贊曰。自有佛法以來。有道之國未嘗不隆篤佛教以勸天下。太祖初見周朝毀像。傷之曰。令毀佛法大非社稷之福。及登大寶。亟下興復之詔。可謂有道之君必隆佛教。

十月親征揚州李重進。十二月城陷。上以其固拒欲盡抗之。俄有異僧詣行宮門。自稱龍興寺清范。表乞恩宥。上許之。翌日駕幸尋問。見殿上一羅漢手擎草表。上大寤。敕建別殿安其像(廣陵志)○吳越王錢俶。天性敬佛。慕阿育王造塔之事。用金銅精鋼造八萬四千塔。中藏寶篋印心咒經(此經咒功云。造像造塔者。奉安此咒者。即成七寶。即是奉藏三世如來全身舍利)佈散部內。凡十年而訖功(今僧寺俗合有奉此塔者)○初天臺教卷。經五代之亂殘毀不全。吳越王俶遣使之高麗日本以求之。至是高麗遣沙門諦觀持論疏

【現代漢語翻譯】 現代漢語譯本：(祈願)為三界大師（指佛陀，是欲界、色界、無色界中最尊貴的大師）壽命如同百億個須彌山（佛教宇宙觀中的中心山）。恩德澤被三千大千世界（佛教宇宙觀中的廣大世界）。即使恒河沙粒可以數清，(皇帝的)天賜福祿也難以窮盡。即使墨海乾涸，皇基也會更加穩固，等等。這一天因為慶祝(皇帝)誕辰恩典，詔令普遍度化童行八千人（出自《國朝會要》）。

贊曰：范公以著名的儒者和盛大的德行作為輔佐君王的首要任務。正當慶祝誕辰，撰寫祝讚的辭藻時，完全使用佛典來寄託歸美的意思。他敬佛重君的心意，有見於此。評論者認為，明君賢臣的慶賀聚會，天下統一，都是佛和大菩薩應世的祥瑞。

六月，詔令各路寺院，在顯德二年（後周世宗顯德二年，即公元955年）應當廢棄但未被毀壞的寺院允許保留。那些已經被毀壞的寺院，所有佛像允許遷移安置儲存。於是民間所藏的銅像漸漸地得以出現。

贊曰：自從佛法傳入以來，有道的國家沒有不推崇佛教來勸導天下的。太祖（趙匡胤）當初看到周朝毀壞佛像，傷感地說：『下令毀壞佛法，對國家社稷來說是非常不吉利的。』等到他登上皇位，立即下達興復佛教的詔令。可以說是，有道的君王必定會推崇佛教。

十月，親自征討揚州李重進。十二月，城池被攻陷。皇上因為李重進頑固抵抗想要全部誅殺他們。不久，有一位奇異的僧人來到行宮門前，自稱是龍興寺的清范，上表請求皇上恩準赦免他們。皇上答應了他。第二天，皇上駕臨尋問，看見殿上的一尊羅漢手中擎著草寫的表章。皇上大為醒悟，敕令建造別的殿宇來安放那尊羅漢像（出自《廣陵志》）。吳越王錢俶（吳越國國王），天性敬佛，仰慕阿育王建造佛塔的事蹟，用金銅精鋼建造八萬四千座佛塔，中間藏著寶篋印陀羅尼經（這部經咒的功德說：建造佛像佛塔的人，奉安這部經咒的人，立即成就七寶，就是奉藏了三世如來全身舍利）。將佛塔分佈在吳越國境內。總共花費了十年才完成（現在僧寺和民間都有供奉這座佛塔的人）。當初天臺宗的經卷，經過五代戰亂殘缺毀壞不全。吳越王錢俶派遣使者到高麗、日本去尋求。到這時，高麗派遣沙門諦觀帶著論疏

【English Translation】 English version: (Praying that) the lifespan (of the Buddha, the great master of the Three Realms, referring to the most honored master in the Desire Realm, Form Realm, and Formless Realm) be like hundreds of billions of Mount Sumeru (the central mountain in the Buddhist cosmology). May his virtue and grace extend to the three thousand great chiliocosms (the vast world in the Buddhist cosmology). Even if the sands of the Ganges River could be counted, the heavenly blessings (of the emperor) would be inexhaustible. Even if the sea of ink dried up, the imperial foundation would be even more solid, and so on. On this day, celebrating the grace of (the emperor's) birthday, an edict was issued to universally ordain eight thousand young novices (from the 'Guochao Huiyao').

Commentary: Duke Fan, with his renowned Confucian scholarship and great virtue, served as the foremost advisor to the ruler. On the occasion of celebrating the birthday, when composing words of praise and blessing, he purely used Buddhist scriptures to express his admiration. His intention of revering the Buddha and respecting the ruler is evident in this. Commentators believe that the joyous gathering of enlightened rulers and virtuous ministers, and the unification of the realm, are all auspicious signs of the Buddha and great Bodhisattvas appearing in the world.

In June, an edict was issued to all circuits, allowing temples that should have been abolished but were not destroyed in the second year of Xiande (the second year of Emperor Shizong of Later Zhou's Xiande reign, i.e., 955 AD) to be preserved. All Buddha statues from those temples that had already been destroyed were allowed to be moved and preserved. Thus, the bronze statues hidden among the people gradually began to reappear.

Commentary: Since the introduction of Buddhism, virtuous countries have always promoted Buddhism to guide the people. Emperor Taizu (Zhao Kuangyin) was saddened when he initially saw the destruction of Buddha statues by the Zhou dynasty, saying, 'Ordering the destruction of the Buddha's teachings is extremely inauspicious for the country and its people.' When he ascended the throne, he immediately issued an edict to revive Buddhism. It can be said that a virtuous ruler will surely promote Buddhism.

In October, he personally led an expedition against Li Chongjin in Yangzhou. In December, the city fell. The emperor, because of Li Chongjin's stubborn resistance, wanted to execute them all. Soon, a strange monk came to the gate of the imperial traveling palace, claiming to be Qingfan from Longxing Temple, and submitted a memorial requesting the emperor to grant them amnesty. The emperor agreed. The next day, the emperor visited and inquired, and saw a Luohan statue in the hall holding a draft memorial in its hand. The emperor was greatly awakened and ordered the construction of a separate hall to house the Luohan statue (from the 'Guangling Zhi'). King Qian Chu of Wuyue (King of the Wuyue Kingdom), was naturally respectful of the Buddha and admired the deeds of King Ashoka in building pagodas. He used gold, copper, and refined steel to build eighty-four thousand pagodas, in which he enshrined the Dharani Sutra of the Jewel Box Seal (the merit of this sutra and mantra is said to be: those who build Buddha images and pagodas, and those who enshrine this mantra, will immediately attain the seven treasures, which is to enshrine the complete relics of the Buddhas of the three worlds). He distributed the pagodas throughout the territory of Wuyue. It took a total of ten years to complete (now there are people in both monasteries and among the laity who enshrine these pagodas). Initially, the Tiantai teachings were incomplete due to the destruction and damage caused by the Five Dynasties period. King Qian Chu of Wuyue sent envoys to Goryeo and Japan to seek them. At this time, the monk Dìguān from Goryeo brought the commentaries and treatises

諸文至螺溪。謁寂法師。一宗教文。復還中國。螺溪以授寶云。云以授法智。法智大肆講說。遂專中興教觀之名(吳越王傳)。

二年○詔前征李重進。凡死於兵者。以楊州行宮置建隆寺為薦冥福。如唐太宗正觀四年故事(至道三年。郡守王禹稱撰碑)○詔民間二月至九月漁捕彈射著于令○四月上幸相國寺祈雨。出內帑設千僧齋。已而大雨○吳越王俶請延壽禪師主永明寺(今錢唐凈慈寺)師日課一百八事。學者參問。以心為宗以悟為則。日暮往別峰行道唸佛。人聞山中天樂聲。吳越王感其專至。為作西方莊嚴殿以成其志。師以賢首慈恩天臺三宗互有同異。館其徒之知法者。博閱義海更相質難。師以心宗之衡以準平之。又集大乘經論六十部。兩土賢聖三百家之言。證成唯心之旨。為書百卷。名曰宗鏡。傳於世(壽禪師傳)。

三年五月旱。上辛相國寺祈雨。詔徹樂太官進蔬食。已而雨大濟○西域于闐國沙門善名七人來。詔館于相國寺○楚王周行逢據潭州果於殺戮。然知事佛度僧齋懺未嘗輟。見沙門輒作禮。親手行食。謂左右曰。吾殺人多矣。不假佛力何以解怨○十一月高昌國遣僧法淵。獻辟支佛牙玉器。

乾德元年。螺溪寂法師為義通法師說止觀法門。

三年。滄州沙門道圓。游五天竺往反十

【現代漢語翻譯】 現代漢語譯本：諸文到達螺溪（Luoxi）。拜訪寂法師（Ji Fashi）。學習了佛教經文，之後返回中國。螺溪（Luoxi）將經文傳授給寶云（Baoyun），寶云（Baoyun）又傳授給法智（Fazhi）。法智（Fazhi）大力講說，因此專門以中興教觀宗派而聞名（吳越王傳）。

二年，皇帝下詔給之前征討李重進（Li Chongjin）的軍隊，凡是戰死的人，都在揚州行宮設定建隆寺（Jianlong Temple），為他們超度冥福，就像唐太宗貞觀四年時做的那樣（至道三年，郡守王禹稱撰寫碑文）。皇帝下詔民間二月到九月禁止漁獵彈射。四月，皇帝前往相國寺（Xiangguo Temple）祈雨，拿出內庫的錢財設定千僧齋。之後下起了大雨。吳越王錢俶（Qian Chu）請求延壽禪師（Yanshou Chanshi）主持永明寺（Yongming Temple）（現在的錢唐凈慈寺）。延壽禪師（Yanshou Chanshi）每天要做一百零八件事。學人前來參問，以『心』為宗旨，以『悟』為法則。每天傍晚前往別峰（Biefeng）行道唸佛。人們聽到山中有天樂的聲音。吳越王（Wuyue King）感動於他的專心致志，為他建造西方莊嚴殿（Western Solemn Hall）來實現他的願望。延壽禪師（Yanshou Chanshi）認為賢首宗（Xianshou），慈恩宗（Ci'en），天臺宗（Tiantai）三宗之間互有相同和不同之處，於是召集了精通佛法的僧人，廣泛閱讀佛教經典，互相質疑辯難。延壽禪師（Yanshou Chanshi）以『心宗』作為衡量標準來評判。他又收集了大乘經論六十部，中國和印度賢聖三百家的言論，來證明『唯心』的宗旨，寫完成的書籍一百卷，名為《宗鏡》（Zongjing），流傳於世（壽禪師傳）。

三年五月發生旱災。皇帝前往相國寺（Xiangguo Temple）祈雨，下詔撤去音樂，太官進獻素食。之後下起了大雨，緩解了旱情。西域于闐國（Yutian）的沙門善名（Shanming）等七人來到中國，皇帝下詔安置在相國寺（Xiangguo Temple）。楚王周行逢（Zhou Xingfeng）佔據潭州，非常喜歡殺戮。但是他知道信奉佛教，度僧齋懺從來沒有停止過。見到沙門總是作揖行禮，親手佈施食物。他對左右的人說：『我殺的人太多了，不借助佛的力量，怎麼能夠解除怨恨呢？』十一月，高昌國（Gaochang）派遣僧人法淵（Fayuan），進獻辟支佛牙（Buzhi Buddha's Tooth）和玉器。

乾德元年，螺溪寂法師（Luoxi Ji Fashi）為義通法師（Yitong Fashi）講解止觀法門。

三年，滄州（Cangzhou）沙門道圓（Daoyuan），遊歷五天竺（Wutianzhu），往返十次。

【English Translation】 English version: Zhu Wen arrived at Luoxi. He visited Master Ji, studied Buddhist scriptures, and then returned to China. Luoxi passed the scriptures to Baoyun, who in turn passed them to Fazhi. Fazhi lectured extensively, and thus became famous for reviving the Tiantai school (Biography of the King of Wuyue).

In the second year, the emperor issued an edict to the army that had previously campaigned against Li Chongjin, stating that for all those who died in battle, Jianlong Temple should be established in the Yangzhou palace to pray for their well-being in the afterlife, just as Emperor Taizong of the Tang Dynasty did in the fourth year of the Zhenguan era (in the third year of the Zhidao era, Prefect Wang Yucheng wrote the inscription). The emperor issued an edict prohibiting fishing, hunting, and shooting from February to September. In April, the emperor went to Xiangguo Temple to pray for rain, and took out money from the imperial treasury to set up a thousand-monk vegetarian feast. Afterwards, it rained heavily. King Qian Chu of Wuyue requested Zen Master Yanshou to preside over Yongming Temple (now Jingsi Temple in Qiantang). Zen Master Yanshou performed one hundred and eight tasks every day. Scholars came to consult him, taking 'mind' as the principle and 'enlightenment' as the rule. Every evening, he went to Biefeng to practice the Way and recite the Buddha's name. People heard heavenly music in the mountains. The King of Wuyue was moved by his dedication and built the Western Solemn Hall for him to fulfill his wishes. Zen Master Yanshou believed that the Xianshou, Ci'en, and Tiantai schools had similarities and differences, so he gathered monks who were knowledgeable in Buddhist teachings, widely read Buddhist scriptures, and questioned and debated each other. Zen Master Yanshou used the 'Mind School' as a standard to judge. He also collected sixty Mahayana sutras and treatises, and the words of three hundred sages from China and India, to prove the doctrine of 'Mind-Only', and wrote a book of one hundred volumes, named 'Zongjing', which was passed down to the world (Biography of Zen Master Shou).

In the third year, there was a drought in May. The emperor went to Xiangguo Temple to pray for rain, and ordered the music to be removed and the Taiguan to offer vegetarian food. Afterwards, it rained heavily, relieving the drought. Seven monks, including Shanming, from the Kingdom of Yutian in the Western Regions came to China, and the emperor ordered them to be housed in Xiangguo Temple. King Zhou Xingfeng of Chu occupied Tanzhou and was very fond of killing. However, he knew to believe in Buddhism, and never stopped ordaining monks, holding vegetarian feasts, and performing repentance rituals. He always bowed to the monks and personally distributed food. He said to his attendants: 'I have killed too many people, how can I resolve the resentment without the power of the Buddha?' In November, the Kingdom of Gaochang sent the monk Fayuan, who presented a Pratyekabuddha tooth and jade artifacts.

In the first year of the Qiande era, Master Ji of Luoxi explained the Samatha-vipassana meditation method to Master Yitong.

In the third year, the monk Daoyuan from Cangzhou traveled to the Five Indias ten times.

八年。及還偕于闐使者至京師。獻佛舍利貝葉梵經。上召見便殿問西土風俗。賜紫方袍器幣○特進李托奏。雄武推官阮紹莊。夢雲門禪師令上奏乞開塔。有旨。韶州守臣開視見師真身如生。乃迎赴闕供養。逾月遣送還山中。敕謚大慈元真宏明禪師(此後不注出處者。大約多國朝會要)。

四年。詔秦涼既通。可遣僧往西竺求法。時沙門行勤一百五十七人應詔。所歷焉耆龜茲迦彌羅等國。並賜詔書諭令遣人前導。仍各賜裝錢三萬(行裝錢三十貫文)○上初詔西川轉運使沈義倫。于益州以金銀字寫金剛經進上。至是召天清寺沙門崇蘊。入內講演○樞密使沈義倫事佛長齋。夏中危坐。以飼蚊。或以為苦者。曰餓蚊相投。豈忍拂去。時執政多自陳起第。獨義倫乞為母修寺。上嗟嘆許之○敕內侍張重進。往峨眉山普賢寺莊嚴佛像。因嘉州屢奏。白水寺普賢相見也。峨眉志云。昔有蒲翁。因採藥入山望峰頂。五色云放白光。忽一鹿前導至巖上。見普賢大士真相自茲顯跡○河南府進士李藹。造滅邪集以毀釋教。竊藏經以為衾。事聞。上以為非毀聖道誑惑百姓。敕刺流沙門島(在登州海中。舊制以溢額取居久者一人投之海。神宗朝馬默守郡。乞今後溢額者移隸登州。上然之)。

述曰。儒家有排佛者。以不曾讀佛經耳。使

【現代漢語翻譯】 現代漢語譯本 八年。正值（使者）返回，偕同于闐（Khotan，古代西域國名）的使者抵達京師，進獻佛舍利和貝葉梵經。皇上召見（他們）于便殿，詢問西域的風俗人情，賞賜了紫色方袍和器物錢幣。特進李托上奏說，雄武的推官阮紹莊夢見雲門禪師，讓他上奏請求開啟佛塔。皇上下旨，韶州的守臣開啟佛塔檢視，發現禪師的真身栩栩如生。於是迎接（禪師的真身）前往京城供養。過了一個多月，（皇上）派遣（禪師的真身）送回山中，敕封謚號為大慈元真宏明禪師（此後沒有註明出處的，大概多出自《國朝會要》）。 四年。皇上下詔，秦州、涼州既然已經通達，可以派遣僧人前往西竺（India，古代對印度的稱呼）求取佛法。當時沙門行勤等一百五十七人應詔。他們所經過的焉耆（Agni，古代西域國名）、龜茲（Kucha，古代西域國名）、迦彌羅（Kashmir，克什米爾）等國，都賜予詔書，曉諭（這些國家）派遣人員在前面引導。仍然各自賜予路費三萬（路費三十貫錢）。皇上最初詔令西川轉運使沈義倫，在益州用金銀書寫《金剛經》進獻。到這時，召見天清寺的沙門崇蘊，入宮講演佛經。樞密使沈義倫信奉佛教，長期齋戒。夏天的時候，危坐著喂蚊子。有人認為（他）很痛苦，（沈義倫）說：『飢餓的蚊子來投奔我，怎麼忍心拂袖而去呢？』當時執政的大臣大多自己陳述建造府邸的事情，只有沈義倫請求為母親修建寺廟。皇上感嘆並允許了他。敕令內侍張重進，前往峨眉山普賢寺莊嚴佛像。因為嘉州多次上奏，白水寺顯現普賢菩薩的法相。峨眉山志記載，過去有個蒲翁，因為採藥進入山中，遙望峰頂，五色雲彩放出白光，忽然一隻鹿在前面引導他到巖石上，看見普賢大士的真像，從此顯現靈蹟。河南府的進士李藹，製造《滅邪集》來詆譭佛教，偷偷地把佛經藏起來當做被子。事情被揭發，皇上認為（李藹）誹謗聖道，蠱惑百姓，敕令刺配流放到沙門島（在登州海中，舊的制度是把多餘的僧人中居住時間最長的一個人投到海里。神宗朝馬默擔任郡守，請求今後多餘的僧人移交給登州管理。皇上同意了他的請求）。 總結：儒家有排斥佛教的人，是因為不曾讀過佛經罷了。如果（他們）

【English Translation】 English version In the eighth year, upon his return, he accompanied the envoy of Khotan (an ancient kingdom in the Western Regions) to the capital, presenting Buddha's relics and palm-leaf Sanskrit scriptures. The Emperor summoned them to the side hall, inquiring about the customs of the Western Lands, and bestowed purple robes, utensils, and coins. The Special Advance Official Li Tuo reported that Ruan Shaozhuang, the Promotion Official of Xiongwu, dreamed of Zen Master Yunmen instructing him to request the opening of the pagoda. An imperial decree was issued, and the defending official of Shaozhou opened the pagoda and saw the Zen Master's true body as if alive. Thereupon, he welcomed (the Zen Master's true body) to the capital for veneration. After more than a month, (the Emperor) sent (the Zen Master's true body) back to the mountain and posthumously conferred the title 'Great Compassionate, Original Truth, Vastly Enlightened Zen Master' (hereafter, if the source is not noted, it is mostly from the 'National Dynasty Essentials'). In the fourth year, the Emperor decreed that since Qin and Liang (Qin Prefecture and Liang Prefecture) had been connected, monks could be sent to West India (India, ancient term for India) to seek the Dharma. At that time, the Shramana (Buddhist monk) Xing Qin and 157 others responded to the decree. The countries they passed through, such as Agni (an ancient kingdom in the Western Regions), Kucha (an ancient kingdom in the Western Regions), and Kashmir (Kashmir), were all given imperial edicts, instructing (these countries) to send people to guide them. They were each given 30,000 in travel expenses (30 strings of cash for travel expenses). The Emperor initially ordered Shen Yilun, the Transport Commissioner of Western Sichuan, to write the 'Diamond Sutra' in gold and silver characters in Yizhou and present it. At this time, he summoned the Shramana Chongyun of Tianqing Temple to enter the palace to lecture on the scriptures. The Privy Councilor Shen Yilun was a devout Buddhist and observed a long-term fast. In the summer, he sat upright and fed mosquitoes. Some thought it was painful for him, but (Shen Yilun) said, 'Hungry mosquitoes come to me, how can I bear to brush them away?' At that time, many of the ruling ministers petitioned to build their own mansions, but only Shen Yilun requested to build a temple for his mother. The Emperor sighed and granted his request. He ordered the palace attendant Zhang Chongjin to go to the Samantabhadra Temple on Mount Emei to adorn the Buddha statues because Jia Prefecture had repeatedly reported that the image of Samantabhadra Bodhisattva had appeared at Baishui Temple. The Emei Mountain Gazetteer records that in the past, there was an old man named Pu who entered the mountain to gather herbs and looked at the summit, where five-colored clouds emitted white light. Suddenly, a deer led him to a rock, where he saw the true image of the Great Bodhisattva Samantabhadra, and from then on, miraculous traces appeared. Li Ai, a Jinshi (a graduate who passed the imperial examination) from Henan Prefecture, created the 'Collection for Destroying Evil' to slander Buddhism and secretly hid Buddhist scriptures to use as a quilt. When the matter was revealed, the Emperor considered (Li Ai) to be slandering the sacred path and deceiving the people, and ordered him to be tattooed and exiled to Shamen Island (in the sea off Dengzhou. The old system was to throw the longest-residing of the excess monks into the sea. During the reign of Emperor Shenzong, Ma Mo, the prefect of the prefecture, requested that the excess monks be transferred to Dengzhou in the future. The Emperor approved his request). Concluding remarks: Those Confucians who reject Buddhism do so because they have never read Buddhist scriptures. If (they had)

稍知觀覽必能服其為道之妙。李藹造論指佛為邪。蓋傅奕韓退之詆佛為夷之餘波也。不有明主孰能鑒其妄作。流之海島非不幸也。

五年。詔曰。禁錮以來天下多輦佛像赴京。顧惟像教世許尊瞻。忽從镕毀甚乖歸敬。應諸郡有銅像處。依舊存留。但不許鑄造新像○右街應制沙門文勝。奉敕編修大藏經隨函索隱。凡六百六十卷○敕萊州道士劉若拙充右街道錄。集京師道士試學事業。未至者皆罷斥之。

開寶二年。長春節詔天下沙門。殿試經律論義十條。全中者賜紫衣。

四年三月。上親征太原劉繼元。道由潞州麻衣和上院。躬祝于佛曰。此行以吊伐為事。誓不濫殺一人。繼元聞之。極力抵拒。車駕至城下諸軍進攻。時太原城守尚堅博士李光贊。勸上回鑾(音巒。鈴也。天子大輅衡上。金雀口銜鈴曰鑾)宰相趙普以為然。遂班師○處士陳摶受易於麻衣道者。得所述正易心法四十二章。理極天人歷詆先儒之失。摶始為之注。及受河圖洛書之訣。發易道之秘。漢晉諸儒如鄭康成京房王弼韓康伯。皆所未知也。其訣曰。戴九履一。左三右七。二四為肩。六八為膝。縱橫皆十五。而五居其室。此圖縱橫倒正回合交錯。隨意數之。皆得十五。劉牧謂非人智所能偽為。始摶以傳種放。放傳李溉。溉傳許堅。堅傳范諤

【現代漢語翻譯】 現代漢語譯本：略微懂得觀察瀏覽的人，必定會信服佛教的精妙之處。李藹寫文章指責佛教是邪教，這大概是傅奕、韓愈詆譭佛教是外族文化的餘波。如果沒有英明的君主，誰能辨別他們的荒謬言論？將他們流放到海島，並非是不幸的事情。

五年，皇帝下詔說：『自從禁錮佛教以來，天下很多人用車載著佛像前往京城。考慮到佛像教義世世代代都允許人們尊敬瞻仰，突然加以熔燬，非常不合乎歸順敬奉的道理。』應在各郡有銅像的地方，依舊儲存，但不允許鑄造新的佛像。右街應制沙門文勝，奉皇帝的命令編修大藏經，並隨函索隱，總共有六百六十卷。皇帝敕令萊州道士劉若拙擔任右街道錄，召集京城道士考試學業，沒有到來的全部罷免。

開寶二年，長春節，皇帝下詔給天下沙門，在殿試中考試經、律、論的義理十條。全部答對的，賜予紫衣。

四年三月，皇上親自征討太原劉繼元（人名）。路過潞州麻衣和尚院，親自向佛祈禱說：『這次出征以討伐罪惡為事，發誓不濫殺一個人。』劉繼元聽說了這件事，極力抵抗。皇帝的車駕到達城下，各軍進攻。當時太原城防守還很堅固，博士李光贊勸皇帝迴鑾（音luán，鈴也，天子大輅衡上，金雀口銜鈴曰鑾），宰相趙普也認為這樣。於是班師回朝。處士陳摶（人名）向麻衣道者學習《易經》，得到了他所著的《正易心法》四十二章，道理窮極天人，歷數批評先前儒生的失誤。陳摶開始為它作註解，等到他接受了河圖洛書的訣竅，闡發了《易經》的奧秘，漢晉的儒生如鄭康成（人名）、京房（人名）、王弼（人名）、韓康伯（人名），都是不知道的。它的訣竅是：『戴九履一，左三右七，二四為肩，六八為膝，縱橫皆十五，而五居其室。』這張圖縱橫倒正，回合交錯，隨意數之，都得到十五。劉牧（人名）說不是人的智慧所能偽造的。當初陳摶把它傳給種放（人名），種放傳給李溉（人名），李溉傳給許堅（人名），許堅傳給范諤（人名）。

【English Translation】 English version: Those who understand observation and study will surely be convinced of the subtlety of Buddhism. Li Ai wrote treatises accusing Buddhism of being heresy, which was probably the aftermath of Fu Yi and Han Yu's slander of Buddhism as a foreign culture. Without a wise monarch, who could discern their absurd remarks? It was not unfortunate that they were exiled to the islands.

In the fifth year, the emperor issued an edict saying: 'Since the ban on Buddhism, many people in the country have been transporting Buddha statues to the capital. Considering that the teachings of Buddha statues have been respected and admired for generations, suddenly melting them down would be very inconsistent with the principle of returning to reverence.' In places where there are bronze statues in various prefectures, they should be preserved as before, but no new statues should be cast. The Right Street Imperial-Commissioned Monk Wensheng, under the emperor's order, compiled the Great Treasury of Scriptures and included hidden meanings in the letters, totaling six hundred and sixty volumes. The emperor ordered Liu Ruozhuo, a Taoist from Laizhou, to serve as the Right Street Taoist Recorder, gathering Taoists in the capital to test their academic achievements. Those who did not arrive were all dismissed.

In the second year of Kaibao, during the Changchun Festival, the emperor issued an edict to the monks of the world, testing ten articles on the meaning of Sutras, Vinaya, and Shastras in the palace examination. Those who answered all correctly were granted purple robes.

In the fourth year, in March, the emperor personally led an expedition against Liu Jiyuan (personal name) of Taiyuan. Passing by the Linen-Clothed Monk's Temple in Luzhou, he personally prayed to the Buddha, saying: 'This expedition is for the purpose of punishing evil, and I vow not to kill a single person indiscriminately.' Liu Jiyuan, upon hearing this, resisted with all his might. The emperor's carriage arrived under the city, and the armies attacked. At that time, the defense of Taiyuan was still very strong, and Dr. Li Guangzan advised the emperor to return to the capital (luán, a bell, the emperor's carriage, with golden sparrows holding bells in their mouths), and Prime Minister Zhao Pu also thought so. Therefore, the army returned to the capital. The recluse Chen Tuan studied the Book of Changes from the Linen-Clothed Taoist and obtained the forty-two chapters of the 'Correct Heart Method of the Book of Changes' he wrote, which exhausted the principles of heaven and man and criticized the mistakes of previous Confucian scholars. Chen Tuan began to annotate it, and when he received the secrets of the Hetu and Luoshu, he elucidated the mysteries of the Book of Changes, which were unknown to Confucian scholars of the Han and Jin dynasties such as Zheng Kangcheng (personal name), Jing Fang (personal name), Wang Bi (personal name), and Han Kangbo (personal name). Its secret is: 'Nine on the head, one on the foot, three on the left, seven on the right, two and four on the shoulders, six and eight on the knees, the sum of the vertical and horizontal lines is fifteen, and five resides in the center.' This diagram, whether vertical, horizontal, inverted, or staggered, always adds up to fifteen. Liu Mu said that it could not be forged by human intelligence. Initially, Chen Tuan passed it on to Zhong Fang (personal name), Zhong Fang passed it on to Li Gai (personal name), Li Gai passed it on to Xu Jian (personal name), and Xu Jian passed it on to Fan E (personal name).

昌。諤昌傳劉牧。始為鉤隱圖以述之。

述曰。繫辭云。河出圖示其名也。參伍以變錯綜其數。示其體也。此夫子顯示河圖之文也。漢世有書。其論河圖云。太一取之以行九宮。四正四維皆十有五。此易緯詳陳河圖之數也。五季之際。有方服而衣麻者。妙達易道。始發河圖之秘。以授希夷。希夷始著訣傳世。然世人徒能述希夷之言。而不知其義本出於繫辭易緯。今以著訣。上合易緯九宮十五之文。又以易緯。仰參繫辭參伍以變之說。無不吻合。系緯之文。略而隱。故常人不能明。獨麻衣悟此妙於二千年之後。殆天授也(河洛文今見易經之前)。

陳摶居華山。錢若水未第去謁之。摶邀入山齋。見老僧擁納附火。若水揖之。僧開目而已。坐久摶問。何如。僧曰。無仙骨法。若水退摶戒之曰。三日後可復來。如期而往。摶曰。始吾見子神觀清粹。謂可以學仙。故請決于老僧。僧言。他無仙骨。但可作貴公卿。于急流中勇退耳。問僧何人。摶曰。吾師麻衣道者也(湘山野錄○洞微志中雲。僧是白合道者宗裔)○沙門建盛自西竺還。詣闕進貝葉梵經。同梵僧曼殊室利偕來。室利者中天竺王子也。詔館于相國寺。持律甚精。都人施財盈屋。並無所用○敕高品張從信。往益州雕大藏經板。

五年。詔僧道。每當

【現代漢語翻譯】 現代漢語譯本： 昌。諤昌傳劉牧。開始繪製《鉤隱圖》來闡述它。

闡述說：《繫辭》說：『河出圖，顯示其名。』（河圖出現，是爲了顯示它的名稱。）『參伍以變，錯綜其數。』（以三和五相配合而變化，錯雜而綜合其數目。）顯示它的本體。這是孔夫子顯示河圖的文字。漢代有書，其中論述河圖說：『太一（北極星）用它來執行九宮，四正四維（正東、正南、正西、正北、東南、西南、東北、西北）都是十五。』這是《易緯》詳細陳述河圖的數目。五代末年，有穿著麻衣的方士，精妙通達易道的，開始揭示河圖的秘密，傳授給陳希夷（陳摶的號）。陳希夷開始著書立說傳於後世。然而世人只能敘述陳希夷的言論，而不知道它的意義本出於《繫辭》和《易緯》。現在用著書立說，上符合《易緯》九宮十五的文字，又用《易緯》，向上參考《繫辭》參伍以變的說法，沒有不吻合的。《繫辭》和《易緯》的文字，簡略而隱晦，所以常人不能明白。只有麻衣道者在兩千年之後領悟了這個奧妙，大概是天授吧（河洛文字現在見於《易經》之前）。

陳摶（人名，字希夷）居住在華山。錢若水（人名）未考中進士前去拜訪他。陳摶邀請他進入山中住所。看見一個老和尚靠著火爐取暖。錢若水向他作揖，老和尚只是睜開眼睛而已。坐了很久，陳摶問：『怎麼樣？』老和尚說：『沒有仙骨。』錢若水退下後，陳摶告誡他說：『三天後可以再來。』錢若水如期前往。陳摶說：『開始我見你神采清粹，認為可以學仙，所以請老和尚決斷。老和尚說：『他沒有仙骨，但可以做高官。在急流中勇退罷了。』』問老和尚是什麼人，陳摶說：『我的老師麻衣道者（人名）啊。』（《湘山野錄》記載，《洞微志》中說，老和尚是白合道者的後代。）沙門建盛從西竺（古印度）回來，到朝廷進獻貝葉梵經。同來的還有梵僧曼殊室利（人名）。曼殊室利是中天竺（古印度中部）的王子。皇帝下詔安置他在相國寺。他持戒非常精嚴。京城的人們捐獻的財物堆滿了屋子，但他都沒有用。

皇帝敕令高品張從信（人名），前往益州（地名）雕刻大藏經的經板。

五年，皇帝下詔給僧人和道士，每當……

【English Translation】 English version: Chang. Echang transmitted it to Liu Mu. He began to create the 'Hooking the Hidden Diagram' to explain it.

The explanation says: The 'Appended Remarks' says, 'The He River produced a diagram, showing its name.' (The He River diagram appeared to show its name.) 'Combining three and five to change, intricately arranging its numbers.' (Using three and five in combination to change, intricately arranging its numbers.) Showing its essence. This is Master Kong showing the text of the He River Diagram. In the Han Dynasty, there was a book that discussed the He River Diagram, saying, 'Taiyi (the North Star) used it to navigate the Nine Palaces, the four cardinal directions and four intermediate directions (east, south, west, north, southeast, southwest, northeast, northwest) are all fifteen.' This is the 'Yi Wei' (Apocryphal Texts of the Book of Changes) detailing the numbers of the He River Diagram. At the end of the Five Dynasties period, there was a Taoist in hemp clothing, profoundly understanding the Dao of the Book of Changes, who began to reveal the secrets of the He River Diagram, and transmitted it to Chen Xiyi (Chen Tuan's alias). Chen Xiyi began to write books and pass them down to later generations. However, people could only narrate Chen Xiyi's words, but did not know that its meaning originated from the 'Appended Remarks' and the 'Yi Wei'. Now, by writing books, it corresponds to the text of the 'Yi Wei's' Nine Palaces and fifteen, and also uses the 'Yi Wei' to refer to the 'Appended Remarks' saying of combining three and five to change, and there is nothing that does not match. The texts of the 'Appended Remarks' and the 'Yi Wei' are brief and obscure, so ordinary people cannot understand them. Only the Taoist in hemp clothing understood this mystery two thousand years later, probably by divine endowment (the texts of the He and Luo are now seen before the Book of Changes).

Chen Tuan (personal name, alias Xiyi) lived in Mount Hua. Qian Ruoshui (personal name) visited him before passing the imperial examination. Chen Tuan invited him into his mountain residence. He saw an old monk warming himself by the stove. Qian Ruoshui bowed to him, and the old monk only opened his eyes. After sitting for a long time, Chen Tuan asked, 'How is it?' The old monk said, 'He has no immortal bones.' After Qian Ruoshui withdrew, Chen Tuan warned him, 'You can come again in three days.' Qian Ruoshui went as scheduled. Chen Tuan said, 'At first I saw that your spirit was pure and thought you could learn immortality, so I asked the old monk to decide. The old monk said, 'He has no immortal bones, but he can become a high official. He will bravely retire in the rapids.』』 Asked who the old monk was, Chen Tuan said, 'My teacher, the Taoist in hemp clothing (personal name).' (According to 'Xiangshan Yelu', the 'Dongwei Zhi' says that the old monk was a descendant of the Baihe Taoist.) The monk Jiansheng returned from West India (ancient India) and presented the palm-leaf Sanskrit scriptures to the court. The Sanskrit monk Manjushri came with him. Manjushri was a prince of Central India (ancient central India). The emperor ordered him to be placed in the Xiangguo Temple. He was very strict in observing the precepts. The wealth donated by the people of the capital filled the house, but he did not use any of it.

The emperor ordered the high-ranking Zhang Congxin (personal name) to go to Yizhou (place name) to carve the woodblocks for the Great Treasury Sutra.

In the fifth year, the emperor issued an edict to monks and Taoists, whenever...

朝集。僧先道后。並立殿廷。僧東道西。間雜副職。若遇郊天。道左僧右(僧史略)。

僧東　　道左

北　君位　僧先道后　殿廷　郊天　　南

道西　　僧右

述曰。左右即東西也。郊天之日道居左者。以道士繼朝班之後。便於設拜故權令居左。非常用之法也　此說聞之頑空云。得之禮部職事人。

詔京城名德玄超等入大內。誦金字大藏經。車駕臨幸。並賜紫方袍○詔曰。僧尼無間實紊教法。自令于尼寺置壇受戒。尼大德主之。

述曰。廷議但欲分別僧尼。而不知尼女受戒須依大僧無置壇自受之律。此一時救弊不可為法。今則無複用此也。

詔曰。釋門之本貴在清虛。梵剎之中豈宜污雜。適當崇闡尤在精嚴。如聞道場齋會。夜集士女深為褻瀆。無益修持。宜令功德司祠部告諭諸路並加禁止○敕僧道。並隸功德使。出家求度策試經業。關祠部給牒○西天竺沙門可智法見真理三人來朝。賜紫方袍○西天竺沙門蘇葛陀來。貢舍利文殊華。賜紫服金幣○六月天臺德韶國師示寂。有大星殞于峰頂。天降大雪師得法于清涼法眼(清源下十世)○西天竺沙門彌羅等十四人來朝並賜紫服。

六年八月。汝州風穴禪師延昭示寂。師得法

【現代漢語翻譯】 現代漢語譯本 朝廷集會時，僧侶走在道士前面。一同站立在殿廷之上，僧侶在東邊，道士在西邊，期間夾雜著副職官員。如果遇到郊祭，道士在左邊，僧侶在右邊（出自《僧史略》）。

北 君位 僧先道后 殿廷 郊天 南

道西 僧右

說明：左右就是東西。郊祭那天道士在左邊的原因是，道士緊隨朝班之後，便於行禮，所以暫時讓他們在左邊。這不是常用的規矩。這個說法是從頑空那裡聽來的，是從禮部辦事的人那裡得知的。

皇帝下詔，讓京城有名望的僧人玄超等人進入大內，誦讀金字大藏經。皇帝親自駕臨，並賜予他們紫色的方袍。皇帝下詔說：僧尼之間實際上存在擾亂教法的情況，因此下令在尼姑庵設定戒壇，讓有德行的尼姑主持受戒。

說明：朝廷的議論只是想區分僧尼，卻不知道尼姑受戒必須依靠大僧，沒有設定戒壇自己受戒的規矩。這只是一時救弊的措施，不能作為長久的法規。現在已經不再使用這種方法了。

皇帝下詔說：釋迦牟尼佛的教義根本在於清凈虛無，佛寺之中怎麼能容忍污穢雜亂？正當崇尚闡揚佛法的時候，尤其要精進嚴格。聽說道場齋會，夜晚聚集士人和婦女，實在是很不嚴肅，對修行沒有益處。應該命令功德司、祠部告知各路，並加以禁止。朝廷下令僧人和道士都隸屬於功德使管理，出家求取度牒需要策試經業，由祠部頒發度牒。西天竺的沙門（Shramana，佛教出家修行者）可智法見、真理等三人來朝，賜予紫色的方袍。西天竺的沙門蘇葛陀來進貢舍利（Śarīra，佛教聖物）和文殊華，賜予紫色的服裝和金幣。六月，天臺德韶國師示寂（Niṣpadhyate，圓寂），有大星隕落在峰頂，天空降下大雪。國師從清涼法眼（Qīngliáng Fǎyǎn，人名）處得法（Dharma，佛法）。西天竺的沙門彌羅等十四人來朝，都賜予紫色的服裝。

六年八月，汝州風穴禪師延昭示寂。禪師從...

【English Translation】 English version During court assemblies, monks would precede Daoists. They would stand together in the palace courtyard, with monks on the east and Daoists on the west, interspersed with deputy officials. If there was a suburban sacrifice to Heaven, Daoists would be on the left and monks on the right (from 'A Brief History of Monks').

North The Emperor's Position Monks First, Daoists After Palace Courtyard Suburban Sacrifice South

Daoists West Monks Right

Explanation: Left and right here refer to east and west. The reason Daoists were on the left during the suburban sacrifice to Heaven was that, following the court officials, it was easier for them to perform the rituals, so they were temporarily placed on the left. This was not a standard practice. This information was heard from Wan Kong and obtained from officials in the Ministry of Rites.

The emperor decreed that the renowned monks of the capital, Xuan Chao and others, should enter the Great Inner Palace to recite the Golden Script Great Treasury Sutra (Jīnzì Dàzàngjīng, a collection of Buddhist scriptures written in gold). The emperor personally attended and bestowed upon them purple robes. The emperor decreed: There are indeed instances of monks and nuns disrupting the teachings, therefore, it is ordered that ordination platforms be established in nunneries, with virtuous nuns presiding over the ordination.

Explanation: The court's discussion only aimed to distinguish between monks and nuns, but they did not know that nuns must rely on senior monks for ordination and that there is no rule for self-ordination by establishing an ordination platform. This was only a temporary measure to address the problem and cannot be taken as a permanent law. This method is no longer used today.

The emperor decreed: The essence of the Buddhist path lies in purity and emptiness. How can defilement and disorder be tolerated in Buddhist temples? Especially when promoting and expounding the Dharma (Dharma, Buddhist teachings), one must be diligent and strict. It has been heard that in Dharma assemblies and vegetarian feasts, men and women gather at night, which is very disrespectful and does not benefit cultivation. The Merit and Virtue Department and the Ministry of Rites should inform all regions and prohibit this. The court ordered that monks and Daoists be under the management of the Commissioner of Merit and Virtue. Those seeking ordination must pass examinations on scriptures, and the Ministry of Rites will issue ordination certificates. The Shramana (Śrāmaṇa, a Buddhist renunciate) from West India, Kezhifa Jian, Zhenli, and three others came to court and were granted purple robes. The Shramana Sugata from West India came to offer Śarīra (Śarīra, Buddhist relics) and Manjushri flowers and was granted purple clothing and gold coins. In June, the National Teacher Deshao of Tiantai (Tiantai, a Buddhist school) passed away (Niṣpadhyate, Parinirvana), and a large star fell on the peak of the mountain, and heavy snow fell. The National Teacher received the Dharma (Dharma, Buddhist teachings) from Qingliang Fayan (Qīngliáng Fǎyǎn, a person's name). The Shramana Miro and fourteen others from West India came to court and were all granted purple clothing.

In the eighth month of the sixth year, Chan Master Yanzhao of Fengxue in Ruzhou passed away. The master received the Dharma from...

于南院(南嶽八世下)知鄜州(音孚鄜延路)王龜從表稱。中天竺三藏法天至。譯聖無量壽經七佛贊。河中府梵學沙門法進執筆綴文。龜從潤色。詔法天赴闕召見慰問。賜紫方袍。

七年二月。永明壽禪師示寂。賜謚智覺。師得法于韶國師。高麗國王遣三十六僧來受道法。於是法眼一宗盛行海外而中國遂絕。

八年三月。上幸洛陽至龍門山廣化寺。開無畏三藏塔瞻敬真體。四月上將郊天而雨不止。遣使禱無畏塔。及期而霽(無畏三藏。唐開元四年自西天來。長安為教主二十三年。滅塔于洛陽之龍門)○上自洛陽回京師。手書金剛經常自讀誦。宰相趙普因奏事見之。上曰。不欲甲冑之士知之。但言常讀兵書可也。

贊曰。漢高帝與韓彭取天下論功行。封王數十城。相繼反畔。卒取誅戮。光武封功臣鄧禹輩。大者不過數縣。以其易制故上下無異意。智矣哉。我太祖之善駕馭英雄也。俾石守信等義社十弟釋兵權于杯酒笑談之頃。享祿私第全其餘生。上不失國恩下不失臣節。過二漢君臣遠矣。至於深居禁中常誦佛典而欲使甲士知讀兵書。是又重威保國之仁術也。智矣哉。

太宗(宣祖第三子。太祖同母弟也。母夢神人捧日置於懷遂娠。十月十七日為乾明節葬永熙陵)

太平興國元年。詔普度天

【現代漢語翻譯】 現代漢語譯本：南院（南嶽第八世下）知鄜州（音孚，鄜延路）的王龜從上表稱，中天竺的三藏法天到達，翻譯了《聖無量壽經》和《七佛贊》。河中府梵學沙門法進執筆撰寫，王龜從潤色。朝廷下詔讓法天赴京覲見，慰問並賜予紫色方袍。

太平興國七年二月，永明壽禪師圓寂，朝廷賜謚號為智覺。永明壽禪師從韶國師處得法。高麗國王派遣三十六位僧人前來學習道法。於是，法眼宗在海外盛行，而中國本土卻逐漸衰落。

太平興國八年三月，皇上駕臨洛陽，到達龍門山廣化寺，開啟無畏三藏（Amoghavajra）的塔，瞻仰他的真身。四月，皇上將要舉行郊祭，但一直下雨。於是派遣使者向無畏塔祈禱，到了祭祀之日，天就放晴了。（無畏三藏，唐開元四年從西天來到長安，作為教主二十三年，圓寂后塔葬于洛陽的龍門）。皇上從洛陽返回京師后，親手書寫《金剛經》，經常親自讀誦。宰相趙普因為奏事見到皇上在讀誦，皇上說：『不希望身穿盔甲的將士知道我在讀佛經，就說我經常讀兵書就可以了。』

贊曰：漢高帝與韓信、彭越奪取天下，論功行賞，封王數十城，但他們相繼反叛，最終被誅殺。光武帝封賞功臣鄧禹等人，最大的封地也不過數縣，因為這樣容易控制，所以上下沒有異議。真是英明啊！我太祖善於駕馭英雄。讓石守信等義社十兄弟在杯酒笑談之間交出兵權，在私宅安享晚年，保全了餘生。皇上沒有失去國家的恩德，臣子沒有失去臣節，超過了漢朝的君臣。至於深居禁中，經常誦讀佛典，卻希望將士們以為他在讀兵書，這又是加重威嚴、保衛國家的仁術啊！真是英明啊！

太宗（宣祖第三子，太祖同母弟。母親夢見神人捧著太陽放在懷裡，於是懷孕。十月十七日為乾明節，葬于永熙陵）

太平興國元年，下詔普遍度化僧人。

【English Translation】 English version: Wang Guicong, the prefect of Fuzhou (located on the Fuyan Road) under Nanyuan (eighth generation of Nanyue), reported that Tripitaka Fatian from Central India had arrived and translated the 'Holy Immeasurable Life Sutra' (Śrī Amitāyus Sūtra) and the 'Seven Buddhas Praise'. The Brahmanic Shramana Fajin of Hezhong Prefecture wrote the text, and Wang Guicong polished it. The imperial court issued an edict summoning Fatian to the capital for an audience, offering condolences and bestowing a purple kasaya (robe).

In the second month of the seventh year of the Taiping Xingguo era, Chan Master Yongming Yanshou passed away and was posthumously granted the title 'Wise Awareness' (Zhi Jue). The master received the Dharma from National Teacher Shao. The King of Goryeo (Korea) sent thirty-six monks to receive the Dharma. Consequently, the Fayan (Dharma Eye) school flourished overseas, while it gradually declined in China.

In the third month of the eighth year of the Taiping Xingguo era, the Emperor visited Luoyang and arrived at Guanghua Temple on Dragon Gate Mountain, opening the stupa of Tripitaka Amoghavajra to pay homage to his true body. In the fourth month, the Emperor was about to perform the suburban sacrifice, but it kept raining. Therefore, he sent envoys to pray at Amoghavajra's stupa, and on the day of the sacrifice, the weather cleared up. (Tripitaka Amoghavajra came from the Western Regions to Chang'an in the fourth year of the Kaiyuan era of the Tang Dynasty, served as the leader of the teachings for twenty-three years, and his stupa was built at Dragon Gate in Luoyang). After the Emperor returned to the capital from Luoyang, he personally transcribed the 'Diamond Sutra' (Vajracchedikā Prajñāpāramitā Sūtra) and often recited it himself. The Chancellor Zhao Pu saw the Emperor reciting it while reporting on official matters. The Emperor said, 'I do not want the armored soldiers to know that I am reading Buddhist scriptures, just say that I often read military books.'

A eulogy: Emperor Gao of Han (Liu Bang) seized the empire with Han Xin and Peng Yue, and rewarded them according to their merits, enfeoffing them with dozens of cities, but they successively rebelled and were eventually executed. Emperor Guangwu (Liu Xiu) enfeoffed meritorious officials such as Deng Yu, with the largest fiefdoms being no more than a few counties, because they were easier to control, so there were no dissenting opinions between superiors and subordinates. How wise! Our Grand Ancestor (Emperor Taizu of Song) was good at controlling heroes. He allowed Shi Shouxin and the other ten sworn brothers of the Righteous Society to relinquish their military power amidst laughter and conversation over wine, and to enjoy their remaining years in their private residences. The Emperor did not lose the grace of the state, and the ministers did not lose their integrity, surpassing the rulers and ministers of the Han Dynasty. As for residing deep within the forbidden palace, often reciting Buddhist scriptures, but wanting the soldiers to think that he was reading military books, this is another benevolent art of increasing authority and protecting the country! How wise!

Emperor Taizong (the third son of Emperor Xuanzu, and the younger brother of Emperor Taizu by the same mother. His mother dreamed that a divine person held the sun in his arms, and then she became pregnant. The seventeenth day of the tenth month was the Qianming Festival, and he was buried in Yongxi Mausoleum.)

In the first year of the Taiping Xingguo era, an edict was issued for the universal ordination of monks.

下童子。凡十七萬人(國朝會要)○真君傳結壇之法有九。上三壇為國家。上曰順天興國壇。星位三千六百。為普天大醮。中曰延祚保生壇。星位二千四百。為周天大醮。下曰祈谷福時壇。星位一千二百。為羅天大醮。中三壇為臣寮。上曰黃箓延壽壇。星位六百四十。中曰黃箓臻慶壇。星位四百九十。下曰黃箓去邪壇。星位三百六十。下三壇為士庶。上曰續命壇。星位二百四十。中曰集福壇。星位百二十。下曰卻災壇。星位八十一。旌旗鑒劍。弓矢法物。具列儀範各有差隆云云。真君曰。諸天萬靈仙眾梵佛。悉朝上帝于通明殿。又曰。佛在三清之中。別有梵天居之。于上帝如九卿奉天子也。

述曰。凡釋道二家之言天。名可不同而體不可不同也。如來聖人如實知見三界。不可謂不盡也。而道家諸書淺繆無識。故名與體皆不同。如度人經諸道書。或云三十六天。謂欲界六天色界十八天無色界四天。此二十八為三界內有生死。其上更有四梵天為三界外。斷生死一災。又其上有三清天。最上為大羅天。此等雖欲比同佛經三界之語。殊不知四梵三清竟無實位。蓋凡言界外斷生死者。即三乘與佛耳。豈當復指三清諸天輪轉之徒哉。張無盡述息諍論。引黃帝內書云。太一者。元一之氣。始生於太虛之上。有玉京山。四方各有

【現代漢語翻譯】 現代漢語譯本 下童子。凡十七萬人（《國朝會要》）。 真君傳授的結壇之法有九種。上三壇是為國家設立的：最上等的叫做順天興國壇，星位三千六百，用於普天大醮；中間的叫做延祚保生壇，星位二千四百，用於周天大醮；下等的叫做祈谷福時壇，星位一千二百，用於羅天大醮。 中三壇是為臣僚設立的：最上等的叫做黃箓延壽壇，星位六百四十；中間的叫做黃箓臻慶壇，星位四百九十；下等的叫做黃箓去邪壇，星位三百六十。 下三壇是為士庶設立的：最上等的叫做續命壇，星位二百四十；中間的叫做集福壇，星位一百二十；下等的叫做卻災壇，星位八十一。旌旗、鑒劍、弓矢等法器，都按照儀軌陳列，各有隆重程度的差別，等等。 真君說：『諸天萬靈、仙眾梵佛，都在通明殿朝見上帝。』又說：『佛在三清之中，另有梵天居住，對於上帝來說，就像九卿侍奉天子一樣。』 述曰：凡是釋道兩家所說的『天』，名稱可以不同，但本體不應該不同。如來聖人如實地知見三界，不能說是不全面。而道家的各種書籍淺薄謬誤，沒有見識，所以名稱和本體都不同。比如《度人經》等道書，或者說有三十六天，指欲界六天、色界十八天、無色界四天。這二十八天在三界之內，有生死輪迴。其上更有四梵天，在三界之外，斷絕生死一災。又其上有三清天，最上為大羅天。這些雖然想比同佛經中的三界之說，卻不知道四梵天、三清天竟沒有實際的地位。凡是說在界外斷絕生死的，就是三乘和佛，怎麼能再指三清諸天這些還在輪轉的呢？張無盡在《息諍論》中引用《黃帝內書》說：『太一，是元一之氣，開始產生於太虛之上，有玉京山，四方各有…』

【English Translation】 English version Lower boys. A total of 170,000 people (from the 'Guo Chao Hui Yao' [Essentials of the Imperial Court]). The True Lord's (Zhen Jun) transmitted methods for establishing altars are nine in number. The upper three altars are established for the nation: the highest is called the 'Obey Heaven and Prosper the Nation Altar' (Shuntian Xingguo Tan), with 3,600 star positions, for the Universal Grand Offering (Putian Dajiao); the middle one is called the 'Prolong Life and Protect Life Altar' (Yanzuo Baosheng Tan), with 2,400 star positions, for the Universal Grand Offering (Zhou Tian Dajiao); the lowest is called the 'Pray for Grain and Bless the Times Altar' (Qigu Fushi Tan), with 1,200 star positions, for the Great Luo Heaven Offering (Luo Tian Dajiao). The middle three altars are established for the officials: the highest is called the 'Yellow Register Prolong Life Altar' (Huanglu Yanshou Tan), with 640 star positions; the middle one is called the 'Yellow Register Achieve Celebration Altar' (Huanglu Zhenqing Tan), with 490 star positions; the lowest is called the 'Yellow Register Remove Evil Altar' (Huanglu Quxie Tan), with 360 star positions. The lower three altars are established for the scholars and commoners: the highest is called the 'Continue Life Altar' (Xuming Tan), with 240 star positions; the middle one is called the 'Gather Blessings Altar' (Jifu Tan), with 120 star positions; the lowest is called the 'Avert Disaster Altar' (Quezai Tan), with 81 star positions. Banners, mirrors, swords, bows, arrows, and other ritual implements are arranged according to the ritual norms, each with varying degrees of grandeur, and so on. The True Lord said: 'All the myriad spirits of the heavens, the immortal hosts, and the Brahma Buddhas, all pay homage to the Supreme Deity (Shangdi) in the Hall of Universal Illumination (Tongming Dian).' He also said: 'The Buddha resides within the Three Pure Ones (Sanqing), with a separate Brahma Heaven (Fantian) to dwell in, and is to the Supreme Deity as the Nine Ministers serve the Son of Heaven.' Commentary: In general, when the Buddhist and Taoist schools speak of 'heaven,' the names may be different, but the essence should not be different. The Tathagata (Rulai), the Sage, truly knows and sees the Three Realms (Sanjie), and it cannot be said that it is not comprehensive. However, the various Taoist books are shallow and erroneous, lacking knowledge, so the names and essence are both different. For example, the 'Scripture of Salvation' ('Du Ren Jing') and other Taoist books, some say there are thirty-six heavens, referring to the six heavens of the Desire Realm (Yujie), the eighteen heavens of the Form Realm (Sejie), and the four heavens of the Formless Realm (Wusejie). These twenty-eight are within the Three Realms, with birth and death. Above them are the Four Brahma Heavens, outside the Three Realms, cutting off the calamity of birth and death. Above them are the Three Pure Heavens (Sanqing Tian), the highest being the Great Luo Heaven (Daluo Tian). Although these try to compare with the Buddhist scriptures' talk of the Three Realms, they do not know that the Four Brahma Heavens and the Three Pure Heavens have no actual position. In general, those who speak of cutting off birth and death outside the realms are the Three Vehicles (Sancheng) and the Buddha, how can they again refer to the Three Pure Ones and the various heavens who are still in the cycle of rebirth? Zhang Wujin, in the 'Treatise on Ceasing Disputes' ('Xi Zheng Lun'), quotes the 'Inner Classic of the Yellow Emperor' ('Huangdi Nei Jing') saying: 'The Great One (Taiyi) is the primordial qi of oneness, which first arose above the Great Void (Taixu), there is the Jade Capital Mountain (Yujing Shan), each of the four directions has...'

八天。三十二帝。玉京之上有玉清上清太清。三清之上有虛皇十天。元老元君元尊天真九皇居之。天皇真人。降天真九氣分六元。而為混沌之象云云。無盡斷之曰。夫言玉京山三十二帝者。即佛之所謂須彌山頂忉利天也。虛皇天者。即佛所謂大梵天也。三清天者。即佛所謂空居天也。大梵天為世界主。不知上有光音諸天。而言我能有所生。有所生則氣有所降。此天真九皇所以降氣而造世界也。氣有陰陽則人有男女。如道家三清。侍以金童玉女。此欲界空居為三清天也(空居即夜摩為大清。兜率為上清。樂變化為玉清。他化自在為大羅天。然道書言天。矛盾自多難以定一)又王欽若奉詔撰翊聖真君傳。其間論佛最為失義。如翊聖云。諸天萬靈仙眾梵佛。悉來朝上帝。夫佛為三界師為天中尊。佛所住處梵天帝釋皆來衛從。明知天帝所以奉佛也。今傳言佛來朝帝。甚為無狀。翊聖既自言。帝輔其位高矣。未應有此失理之言。欽若稍稱知佛。作傳之辭亦未必有此語。特恐道流不知天位。妄撰此言入于傳中。雖欲尊天而卑佛。適所以誣天而慢佛也。戒之哉。

初周世宗廢龍興寺以為官倉。國初寺僧擊鼓求復。至是不已。上遣使持劍詰之曰。前朝為倉日久。何為煩瀆天廷。且密戒懼即斬之。僧辭自若曰。前朝不道毀像廢寺。

【現代漢語翻譯】 現代漢語譯本：八天，三十二帝，玉京山之上有所謂玉清、上清、太清三境。三清之上又有虛皇十天。元老、元君、元尊、天真九皇居住於此。天皇真人降下天真九氣，分化為混沌之象，如此等等。無盡禪師評論說：『所謂玉京山和三十二帝，就是佛教所說的須彌山頂的忉利天。虛皇天，就是佛教所說的大梵天。三清天，就是佛教所說的空居天。大梵天作為世界之主，卻不知道自身之上還有光音諸天，反而認為自己能夠創造萬物。認為有所創造，那麼氣就會有所降下。這就是天真九皇降氣而創造世界的原因。氣有陰陽，所以人有男女。就像道家的三清，侍奉著金童玉女。這（描述的）是欲界的空居天，作為三清天。』（空居天即夜摩天為大清，兜率天為上清，樂變化天為玉清，他化自在天為大羅天。然而道書關於天的說法，矛盾很多，難以確定一致。）還有王欽若奉詔撰寫《翊聖真君傳》，其中關於佛教的論述最為不妥。比如書中說翊聖真君，『諸天萬靈仙眾梵佛，悉來朝上帝』。佛是三界之師，是天中之尊。佛所居住的地方，梵天、帝釋都會前來衛護侍從。明明知道是天帝侍奉佛。現在傳記中說佛來朝拜天帝，實在荒謬。翊聖真君既然自己說，天帝輔佐他的地位已經很高了，不應該有這種不合道理的說法。王欽若稍懂佛教，他所作的傳記未必有這種說法。只是恐怕道教徒不知道天帝的地位，胡亂編造這種話寫進傳記中。雖然想以此來尊崇天帝而貶低佛，實際上是誣衊天帝而輕慢佛。應該引以為戒。 當初周世宗廢除龍興寺，改為官倉。宋朝建立之初，寺廟僧人擊鼓請求恢復寺廟，一直沒有停止。到這個時候，皇上派使者拿著劍去責問他們，說：『前朝改為倉庫已經很久了，為什麼還要煩擾朝廷？』並且秘密告誡使者，如果他們害怕就立刻斬殺他們。僧人從容不迫地說：『前朝君主不講道義，毀壞佛像，廢棄寺廟。

【English Translation】 English version: Eight Heavens, Thirty-two Emperors. Above Yujing Mountain are the Jade Purity (Yuqing), Supreme Purity (Shangqing), and Great Purity (Taiqing) realms. Above the Three Purities are the Ten Heavens of the Vacuous Sovereign (Xuhuang Shitian). The Primordial Elders (Yuanlao), Primordial Sovereigns (Yuanjun), Primordial Venerables (Yuanzun), and the Nine Sovereigns of Celestial Truth (Tianzhen Jiuhuang) reside there. The Celestial Emperor True Man (Tianhuang Zhenren) descends the Nine Qi of Celestial Truth, dividing them into the images of Chaos, and so on. Wujin commented, saying: 'The so-called Yujing Mountain and Thirty-two Emperors are what Buddhism calls the Trayastrimsa Heaven (Daolitian) on the summit of Mount Sumeru (Xumishan). The Vacuous Sovereign Heaven is what Buddhism calls the Great Brahma Heaven (Dafantian). The Three Purity Heavens are what Buddhism calls the Heavens of Empty Abode (Kongju Tian). The Great Brahma Heaven, as the lord of the world, does not know that above it are the Abhasvara Heavens (Guangyin Zhutian), and instead thinks that it can create all things. If there is creation, then there will be a descent of Qi. This is why the Nine Sovereigns of Celestial Truth descend Qi to create the world. Qi has Yin and Yang, so humans have male and female. Like the Three Purities of Taoism, attended by Golden Boys and Jade Maidens. This (description) is the Heaven of Empty Abode in the Desire Realm, as the Three Purity Heavens.' (The Heaven of Empty Abode, namely the Yama Heaven (Yama Tian) is Great Purity, the Tushita Heaven (Doushuai Tian) is Supreme Purity, the Nirmanarati Heaven (Lebianhua Tian) is Jade Purity, and the Paranirmita-vasavartin Heaven (Tahuazizai Tian) is the Great Freedom Heaven (Daluo Tian). However, the Taoist books' statements about the heavens are full of contradictions, making it difficult to determine a consistent view.) Furthermore, Wang Qinruo, upon imperial order, wrote the Biography of the True Lord Who Assists the Sage (Yisheng Zhenjun Zhuan), in which his discussion of Buddhism is most inappropriate. For example, the book says of the True Lord Who Assists the Sage, 'All the heavens, myriad spirits, celestial hosts, Brahma-Buddhas, all come to pay homage to the Supreme Emperor.' The Buddha is the teacher of the Three Realms, the honored one among the heavens. Where the Buddha resides, Brahma and Indra (Dishi) all come to protect and attend. It is clearly known that the heavenly emperors serve the Buddha. Now the biography says that the Buddha comes to pay homage to the heavenly emperor, which is truly absurd. Since the True Lord Who Assists the Sage himself said that the heavenly emperor assists his position and is already high, there should not be such unreasonable statements. Wang Qinruo, who knows a little about Buddhism, may not have included such statements in his biography. It is only feared that Taoists do not know the position of the heavenly emperor and have recklessly fabricated such words and inserted them into the biography. Although they want to honor the heavenly emperor and belittle the Buddha, they are actually slandering the heavenly emperor and slighting the Buddha. This should be taken as a warning. Initially, Emperor Shizong of the Later Zhou dynasty abolished Longxing Monastery and converted it into an official granary. At the beginning of the Song dynasty, the monks of the monastery beat drums to request the restoration of the monastery, and this had not stopped. At this time, the emperor sent an envoy with a sword to question them, saying: 'The previous dynasty converted it into a granary long ago, why do you still bother the imperial court?' And secretly warned the envoy that if they showed fear, he should immediately execute them. The monk calmly replied: 'The previous dynasty was unrighteous, destroying Buddha images and abolishing monasteries.'

正賴今日聖明興復之耳。貧道何畏一死。中使以聞。上大感嘆。敕復以為寺(類苑)。

二年。使改龍興寺為太平興國寺。立開先殿以奉太祖御容○西天沙門吉祥來。進貝葉梵經。

三年三月。賜天下無名寺額。曰太平興國。曰乾明○開寶寺沙門繼從等。自西天還獻梵經佛舍利塔菩提樹葉孔雀尾拂。並賜紫方袍○四月詔謚廬山遠法師曰圓悟。塔曰凝寂。永法師曰覺寂。塔曰實智○中天竺沙門缽納摩來。獻佛舍利塔𤛆牛尾拂○西天王子曼殊室利求歸本國。詔從之(開寶四年至此)○翰林學士李昉徐鉉等進太平廣記。其間錄佛法者三十卷。上自漢明終於五代。古今悟心得道之眾。神僧經論定慧之學。君臣信毀休咎之徴。靡所不載○敕供奉官趙镕。往吳越迎明州阿育王佛舍利塔○吳越王俶奉版圖歸朝。令僧統贊寧奉釋迦舍利塔入見於滋福殿。上素聞其名。一日七宣。賜號通慧大師(寧在國為兩浙僧統。號明義宗文大師)除翰林與學士陶谷同列。或誚之曰。青瑣朱楹安容此物。及與之語。師援據經史袞袞不已。誚者為之畏服。學士王禹稱徐鉉。每有疑則就質之。皆為下拜。事以師禮滋福殿者安佛像經藏。立剎聲鐘即內道場也(國朝會要)。

五年正月。敕內侍張廷訓。往代州五臺山造金銅文殊萬菩薩像。奉

【現代漢語翻譯】 現代漢語譯本：全靠當今聖明的皇上才能使寺廟恢復原貌。貧僧又怎會畏懼一死呢？』中使將此話稟告皇上，皇上聽后非常感動，下令恢復寺廟。（出自《類苑》）

二年，皇上下令將龍興寺改為太平興國寺，並建立開先殿來供奉太祖的畫像。西天（印度）的沙門（出家人）吉祥前來，進獻貝葉梵經。

三年三月，皇上賜予天下無名寺廟匾額，分別題為『太平興國』和『乾明』。開寶寺的沙門繼從等人從西天返回，獻上梵經、佛舍利塔、菩提樹葉、孔雀尾拂等物，皇上並賜予他們紫色方袍。四月，皇上下詔追諡廬山遠法師為『圓悟』，塔名為『凝寂』；追諡永法師為『覺寂』，塔名為『實智』。中天竺（印度中部）的沙門缽納摩前來，獻上佛舍利塔和𤛆牛尾拂。西天王子曼殊室利請求返回本國，皇上下詔同意。（開寶四年之事到此結束）翰林學士李昉、徐鉉等人進獻《太平廣記》，其中記錄佛法的內容有三十卷，從漢明帝到五代時期，古今開悟得道的僧人，神僧的經論和定慧之學，君臣的信仰或譭謗以及帶來的吉兇徵兆，無不記載。皇上下令供奉官趙镕前往吳越，迎請明州阿育王佛舍利塔。吳越王錢俶奉上版圖歸順朝廷，命令僧統贊寧奉上釋迦舍利塔，在滋福殿進見皇上。皇上素來聽聞贊寧的名聲，一天之內七次宣見他，賜號『通慧大師』（贊寧在吳越國擔任兩浙僧統，號『明義宗文大師』），並授予翰林之職，與學士陶谷同列。有人譏笑他說：『青瑣朱楹（指翰林院）怎能容納這種人？』等到與他交談后，贊寧引經據典，滔滔不絕，譏笑的人都對他感到敬畏。學士王禹稱讚徐鉉，每當有疑問就向他請教，徐鉉都向他下拜，以師禮相待。滋福殿是安放佛像、經藏，設立剎聲鐘的地方，也就是皇宮內的道場。（出自《國朝會要》）

五年正月，皇上下令內侍張廷訓前往代州五臺山，建造金銅文殊萬菩薩像，供奉起來。

【English Translation】 English version: 'It is entirely due to the current wise and enlightened Emperor that the temple has been restored. How could this humble monk fear death?' The court envoy reported this to the Emperor, who was deeply moved and ordered the temple to be restored. (From 'Lei Yuan')

In the second year, the Emperor ordered the renaming of Longxing Temple to Taiping Xingguo Temple and the establishment of Kaixian Hall to enshrine the portrait of Emperor Taizu. The Shramana (Buddhist monk) Jixiang from Xitian (India) arrived and presented palm-leaf Sanskrit scriptures.

In the third year, in the third month, the Emperor bestowed names upon the nameless temples throughout the realm, calling them 'Taiping Xingguo' and 'Qianming'. The Shramanas Jicong and others from Kaibao Temple returned from Xitian, presenting Sanskrit scriptures, Buddha's Sharira (relic) stupa, Bodhi tree leaves, peacock tail whisks, and other items. The Emperor bestowed upon them purple square robes. In the fourth month, the Emperor posthumously conferred upon Dharma Master Yuan of Mount Lu the title 'Yuanwu' (Complete Enlightenment), with the stupa named 'Ningji' (Tranquil Silence); and upon Dharma Master Yong the title 'Jueji' (Awakened Silence), with the stupa named 'Shizhi' (Realized Wisdom). The Shramana Patnama from Central India arrived, presenting a Buddha's Sharira stupa and a yak-tail whisk. Prince Manshushri from Xitian requested to return to his country, and the Emperor granted his request. (The events of the fourth year of Kaibao end here.) Hanlin Academicians Li Fang and Xu Xuan presented the 'Taiping Guangji' (Extensive Records of the Taiping Era), of which thirty volumes recorded Buddhist teachings, from Emperor Hanming to the Five Dynasties, including enlightened monks of the past and present, the scriptures and studies of Samadhi (state of meditative consciousness) and Prajna (wisdom) of divine monks, and the signs of fortune and misfortune resulting from the faith or slander of rulers and ministers. The Emperor ordered the court official Zhao Rong to go to Wuyue to welcome the Ashoka Buddha Sharira stupa from Mingzhou. King Qian Chu of Wuyue presented the map and surrendered to the court, ordering the Sangha Administrator Zanning to present the Shakyamuni Sharira stupa to the Emperor at Zifu Hall. The Emperor had long heard of Zanning's reputation and summoned him seven times in one day, bestowing upon him the title 'Master Tonghui' (Master of Penetrating Wisdom) (Zanning served as the Sangha Administrator of Liangzhe in Wuyue, with the title 'Master Mingyizongwen'). He was appointed to the Hanlin Academy, alongside Academician Tao Gu. Some ridiculed him, saying, 'How can such a person be accommodated in the Hanlin Academy?' But after speaking with him, Zanning quoted scriptures and histories eloquently, and those who ridiculed him became fearful of him. Academician Wang Yucheng praised Xu Xuan, and whenever he had doubts, he would consult him, and Xu Xuan would bow to him, treating him with the respect due to a teacher. Zifu Hall was where Buddha images, scriptures, and the bell were placed, and it was the inner palace's Dharma practice center. (From 'Guochao Huiyao')

In the fifth year, in the first month, the Emperor ordered the court eunuch Zhang Tingxun to go to Mount Wutai in Daizhou to build a golden bronze Manjushri (Bodhisattva of Wisdom) and ten thousand Bodhisattva statues for veneration.

安於真容院。詔重修五臺十寺。以沙門芳潤為十寺僧正。十寺者。真容。華嚴壽寧。興國。竹林。金閣。法華。秘密。靈境。大賢。五臺山記云。山形五峙週五百里。崇巖疊嶂飛泉吐霧。中臺高四十里。頂上平地週六里。西北有太華池石精舍文殊彌勒石像。東南有大孚寺。魏文帝造。東西二堂聖所居處。又東北有王子寺阿育王塔。東北三臺間有金剛窟三世佛法藏。中臺東南有清涼寺。其最深處文殊所居。人不敢近。西巖有秘魔巖。巖西有佛光寺○敕內侍張仁贊。往成都鑄金銅普賢像。高二丈。奉安嘉州峨眉山普賢寺之白水。建大閣以覆之。詔重修峨眉五寺。即白水普賢。黑水華嚴。中峰。乾明。光相也。三峨高出五嶽秀甲九州。西竺千歲和上曰。此震旦國第一山也○河中府沙門法進。請三藏法天譯經于蒲津(蒲州河中府)守臣表進。上覽之大說。召入京師始興譯事○二月北天竺迦濕彌羅國三藏天息災。烏填曩國三藏施護來。召見賜紫衣。敕二師同閱梵夾。時上盛意翻譯。乃詔中使鄭守均。于太平興國寺西建譯經院。為三堂。中為譯經。東序為潤文。西序為證義○五月中天竺沙門護羅來。獻貝葉梵經敕賜紫服○沙門知則進所著聖無量壽經疏。賜號演教大師○詔建開聖禪寺于誕生之地。奉優填王旃檀瑞像(梁武帝遣郝騫往

【現代漢語翻譯】 現代漢語譯本 安於真容院（寺院名）。皇帝下詔重新修繕五臺山的十座寺廟，並任命沙門芳潤為這十座寺廟的僧正（僧官）。這十座寺廟分別是：真容寺、華嚴寺、壽寧寺、興國寺、竹林寺、金閣寺、法華寺、秘密寺、靈境寺、大賢寺。《五臺山記》中記載：五臺山山形如五座山峰聳立，周圍五百里，崇山峻嶺，飛瀑流泉，雲霧繚繞。中臺最高，有四十里，山頂平坦，周長六里。西北方有太華池、石精舍、文殊菩薩和彌勒菩薩的石像。東南方有大孚寺，是魏文帝所建造，東西二堂是聖人居住的地方。東北方有王子寺和阿育王塔。東北三臺之間有金剛窟，是三世諸佛的法藏所在。中臺東南方有清涼寺，最深處是文殊菩薩的住所，人們不敢靠近。西巖有秘魔巖，巖石西邊有佛光寺。 皇帝敕令內侍張仁贊前往成都，鑄造高二丈的金銅普賢菩薩像，供奉在嘉州峨眉山普賢寺的白水，並建造大閣來覆蓋它。皇帝下詔重新修繕峨眉山的五座寺廟，即白水普賢寺、黑水華嚴寺、中峰寺、乾明寺、光相寺。峨眉山三峰高聳，超出五嶽，秀麗甲於九州。西竺（古印度）的千歲和上（高僧）說：『這是震旦國（中國）第一山啊。』 河中府（今山西永濟）的沙門法進，請求三藏法天在蒲津（蒲州河中府）翻譯佛經，守臣（地方官員）上表進奏。皇帝看了非常高興，召法進入京師開始翻譯佛經的事業。 二月，北天竺（北印度）迦濕彌羅國（克什米爾）的三藏天息災和烏填曩國（烏仗那，今巴基斯坦境內）的三藏施護來到。皇帝召見他們並賜予紫衣（高級僧侶的服裝）。敕令兩位法師一同閱覽梵文經典。當時皇帝非常重視翻譯佛經，於是下詔中使（宦官）鄭守均在太平興國寺西邊建造譯經院，分為三堂。中間是譯經的場所，東序是潤飾文字的場所，西序是考證義理的場所。 五月，中天竺（中印度）的沙門護羅來到，獻上貝葉梵經（寫在貝多羅樹葉上的梵文佛經），皇帝敕令賜予紫服。 沙門知則進獻他所著的《聖無量壽經疏》，皇帝賜予他『演教大師』的稱號。 皇帝下詔在佛陀誕生之地建造開聖禪寺，供奉優填王旃檀瑞像（梁武帝派遣郝騫前往...

【English Translation】 English version He resided at Zhenrong Monastery (True Appearance Monastery). The emperor issued an edict to rebuild the ten monasteries of Mount Wutai, appointing the Shramana Fangrun as the chief monastic administrator (Sengzheng) of these ten monasteries. These ten monasteries were: Zhenrong, Huayan (Flower Garland), Shouning (Longevity and Tranquility), Xingguo (Flourishing Nation), Zhulin (Bamboo Forest), Jingge (Golden Pavilion), Fahua (Lotus Flower), Mimi (Secret), Lingjing (Spiritual Realm), and Daxian (Great Sage). The 'Records of Mount Wutai' state: 'The mountain's shape resembles five peaks standing tall, encompassing five hundred li in circumference. It features towering cliffs, cascading waterfalls, and swirling mists. The Central Peak is the highest, reaching forty li, with a flat summit spanning six li in circumference. To the northwest are the Taihua Pond, the Stone Hermitage, and stone statues of Manjushri (Manjusri Bodhisattva) and Maitreya (Maitreya Bodhisattva). To the southeast is Dafu Monastery, built by Emperor Wen of the Wei Dynasty, with its eastern and western halls serving as residences for sages. Further northeast are Prince Temple and the Ashoka Pagoda. Between the three peaks in the northeast lies the Vajra Cave, the Dharma treasury of the Buddhas of the Three Ages. Southeast of the Central Peak is Qingliang Monastery (Clear Cool Monastery), where Manjushri resides in its deepest recesses, a place people dare not approach. To the west of the cliffs is the Secret Demon Cliff, and west of the cliff is Foguang Monastery (Buddha Light Monastery).' The emperor ordered the eunuch Zhang Renzan to go to Chengdu to cast a golden bronze statue of Samantabhadra (Samantabhadra Bodhisattva), two zhang (approximately 20 feet) in height, to be enshrined at Baishui (White Water) of Puxian Monastery (Samantabhadra Monastery) on Mount Emei in Jia Prefecture, and to build a large pavilion to cover it. The emperor issued an edict to rebuild the five monasteries of Mount Emei, namely Baishui Puxian Monastery, Heishui Huayan Monastery (Black Water Flower Garland Monastery), Zhongfeng Monastery (Central Peak Monastery), Qianming Monastery, and Guangxiang Monastery. The three peaks of Mount Emei rise high above the Five Sacred Mountains, its beauty surpassing all in the Nine Provinces. The thousand-year-old Upadhyaya (high monk) from West India (ancient India) said: 'This is the foremost mountain in the land of Zhendan (China).' The Shramana Fajin of Hezhong Prefecture (present-day Yongji, Shanxi) requested the Tripitaka Master Fatian to translate scriptures at Pujin (Puzhou, Hezhong Prefecture), and the local official submitted a memorial to the throne. The emperor was greatly pleased upon reading it and summoned Fajin to the capital to begin the work of translating scriptures. In the second month, the Tripitaka Master Tian Xizai from Kashmira (Kashmir) in North India and the Tripitaka Master Shih Hu from Udyana (present-day Pakistan) arrived. The emperor granted them an audience and bestowed upon them purple robes (clothing for high-ranking monks). He ordered the two masters to jointly examine the Sanskrit texts. At that time, the emperor placed great importance on the translation of scriptures, so he issued an edict to the eunuch Zheng Shoujun to build a translation院 (translation courtyard) west of Taiping Xingguo Monastery, dividing it into three halls. The central hall was for translation, the eastern hall was for polishing the text, and the western hall was for verifying the meaning. In the fifth month, the Shramana Hura from Central India arrived, presenting palm-leaf Sanskrit scriptures (Sanskrit scriptures written on palm leaves), and the emperor ordered that he be granted purple robes. The Shramana Zhize presented his commentary on the 'Infinite Life Sutra' (Amitayus Sutra), and the emperor bestowed upon him the title 'Master of Expounding the Teachings' (Yanjiao Dashi). The emperor issued an edict to build Kaisheng Chan Monastery (Opening Sage Chan Monastery) at the birthplace of the Buddha, to enshrine the sandalwood image of King Udayana (King Udayana's sandalwood image) (Emperor Wu of Liang sent Hao Qian to...

天竺迎至者)釋迦佛牙太祖親緘銀塔中(唐宣律師天人所獻)梁志公真身錫杖刀尺○敕內侍衛欽。往泗州修僧伽大師塔。凡十三層。改普照王寺為太平興國。

七年正月。威虜軍奏言。築城穿土得石函鐵函銅函銀函金函。凡五重中有流離瓶盛佛舍利。有刻石記云。貞觀二十一年藏佛舍利。謹遣牙吏以聞○嘉州通判王袞奏。近往峨眉提點白水寺修造。見瓦屋山皆變金色。中有丈六金身普賢。次日午中見羅漢二身乘紫雲行空中。

深州奏。陸澤縣人王緒牧牛田中。見一白兔。逐之入土穴中。探穴得石佛五十軀。制度奇古長皆尺餘。敕就邑寺奉安。像常放白光○六月譯經院成。詔天息災等居之。賜天息災明教大師。法天傳教大師。施護顯教大師令以所將梵本各譯一經。詔梵學僧法進常謹清沼等筆受綴文。光祿卿楊說兵部員外郎張洎潤文。殿直劉素監護。天息災述譯經儀式。于東堂面西粉布聖壇(作壇以粉飾之事在藏經)開四門。各一梵僧主之。持秘密咒七日夜。又設木壇布聖賢名字輪(壇形正圓。層列佛大士天神名佐。環繞其上如車輪之狀)目曰大法曼拏羅(此云大會)請聖賢阿伽沐浴(阿伽此云器。凡供養之器。皆稱曰阿伽。今言阿伽。乃是沐浴器)設香華燈水肴果之供。禮拜繞旋。祈請冥祐。以殄魔障第一

【現代漢語翻譯】 現代漢語譯本：(從)天竺迎接(佛牙)至(汴梁)，(這是)釋迦佛牙，太祖(趙匡胤)親自用銀塔封緘(儲存)。(這件事)出自(唐朝)宣律師(的記載)，(說是)天人所獻。(另外還有)梁志公(寶誌禪師)的真身、錫杖、刀、尺。(宋太宗)敕令內侍衛欽前往泗州修繕僧伽大師塔，(共修了)十三層，改普照王寺為太平興國寺。

太平興國七年正月，威虜軍奏報說，築城挖土時，發現了石函、鐵函、銅函、銀函、金函，共五重，裡面有一個琉璃瓶，盛放著佛舍利。還有刻石記載說，貞觀二十一年(唐太宗時期)埋藏了佛舍利。謹此派遣牙吏(官員)上報。

嘉州通判王袞奏報說，最近前往峨眉山提點白水寺的修繕工作，看到瓦屋山都變成金色，其中有丈六金身的普賢菩薩。第二天中午，看到羅漢二身乘坐紫雲在空中飛行。

深州奏報說，陸澤縣人王緒在田中放牛時，看到一隻白兔，追逐它進入土穴中，探穴得到石佛五十軀，制度奇特古樸，長都一尺多。皇帝下令在當地寺廟供奉安放，佛像常常放出白光。

六月，譯經院建成，詔令天息災等人居住其中。賜予天息災明教大師的稱號，法天傳教大師的稱號，施護顯教大師的稱號，命令他們各自翻譯所帶來的梵文佛經一部。詔令梵學僧法進、常謹、清沼等人筆錄綴文，光祿卿楊說、兵部員外郎張洎潤色文字，殿直劉素監護。天息災陳述翻譯佛經的儀式，在東堂面向西面粉飾佈置聖壇(製作佛壇以粉飾之事記載在藏經中)，開設四個門，各由一位梵僧主持，持誦秘密咒語七日夜。又設定木壇，佈置聖賢名字輪(壇的形狀是正圓形，分層排列佛、大士、天神的名字，環繞其上，像車輪的形狀)，名稱叫做大法曼拏羅(意思是大會)，請聖賢阿伽沐浴(阿伽意思是器，凡是供養的器物，都稱作阿伽，這裡說的阿伽，是沐浴器)，設定香、花、燈、水、肴、果的供品，禮拜繞行，祈請冥冥中的佑助，以消滅魔障，這是第一(步)。

【English Translation】 English version: (The) welcoming (of the Buddha's tooth) from India to (Bianliang) was (of) Śākyamuni Buddha's tooth, personally sealed by Emperor Taizu (Zhao Kuangyin) in a silver pagoda. (This event) originated from (the records of) Vinaya Master Xuan of (the Tang Dynasty), (who said it was) offered by celestial beings. (There were also) the true body, staff, knife, and ruler of Liang Zhigong (Zen Master Baozhi). (Emperor Taizong of Song) ordered the palace eunuch Wei Qin to go to Sizhou to repair the Sangharama stupa, (building) a total of thirteen stories, and renamed Puzhao Wang Temple as Taiping Xingguo Temple.

In the first month of the seventh year of the Taiping Xingguo era, the Weilujun reported that while building the city and digging the earth, they discovered a stone casket, an iron casket, a copper casket, a silver casket, and a gold casket, a total of five layers, inside which was a crystal bottle containing Buddha's relics. There was also an inscription stating that the Buddha's relics were buried in the twenty-first year of the Zhenguan era (Tang Taizong's reign). They respectfully dispatched an official to report this.

Wang Gun, the Vice Prefect of Jia Prefecture, reported that he recently went to Mount Emei to oversee the renovation of Baisui Temple and saw that Mount Wawu had turned golden, with a sixteen-foot-tall golden statue of Samantabhadra Bodhisattva within it. The next day at noon, he saw two Arhats riding on purple clouds in the sky.

Shen Prefecture reported that Wang Xu, a resident of Luze County, was herding cattle in the fields when he saw a white rabbit, chased it into an earthen cave, and discovered fifty stone Buddhas in the cave, with unique and ancient designs, all over a foot long. The emperor ordered them to be enshrined in the local temple, and the statues often emitted white light.

In the sixth month, the Translation Bureau was completed, and an imperial edict was issued for Tian Xizai and others to reside there. Tian Xizai was granted the title of 'Mingjiao Master', Fa Tian the title of 'Chuanjiao Master', and Shi Hu the title of 'Xianjiao Master', ordering each of them to translate one of the Sanskrit scriptures they had brought. An imperial edict was issued for the Sanskrit monks Fa Jin, Chang Jin, Qing Zhao, and others to take notes and compile the text, Yang Shuo, the Secretary of the Court of Imperial Sacrifices, and Zhang Ji, the Assistant Secretary of the Ministry of War, to polish the writing, and Liu Su, a palace guard, to supervise. Tian Xizai described the ritual for translating scriptures, decorating and arranging the sacred altar facing west in the east hall (the making of the altar with decorations is recorded in the Tripitaka), opening four doors, each presided over by a Sanskrit monk, chanting secret mantras for seven days and nights. A wooden altar was also set up, arranging a wheel of the names of sages and worthies (the shape of the altar is a perfect circle, with the names of Buddhas, Bodhisattvas, and deities arranged in layers, encircling it like a wheel), called the 'Great Dharma Mandala' (meaning 'Great Assembly'), inviting the sages and worthies to bathe in Ārgha (Ārgha means vessel; all vessels for offerings are called Ārgha; here, Ārgha refers to bathing vessels), setting out offerings of incense, flowers, lamps, water, delicacies, and fruits, prostrating and circumambulating, praying for unseen blessings to eliminate demonic obstacles, this being the first (step).

譯主。正坐面外宣傳梵文。第二證義坐其左。與譯主評量梵文。第三證文坐其右。聽譯主高讀梵文。以驗差誤。第四書字梵學僧。審聽梵文書成華字。猶是梵音(kṛ da ya 。初翻為紇哩第野。su traṃ 為素怛覽)五筆受。翻梵音成華言(紇哩那野。再翻為心。素怛覽。翻為經)第六綴文。回綴文字使成句義(如筆受云照見五蘊彼自性空見此。今云照見五蘊皆空。大率梵音多先能后所。如唸佛為佛念打鐘為鐘打。故須回綴字句以順此土之文)第七參譯。參考兩土文字使無誤。第八刊定。刊削冗長定取句義(如無無明無明。剩兩字。如上正遍知。上闕一無字)第九潤文。官于僧眾南向設位。參詳潤色(如心經度一切苦厄一句。元無梵本。又是故空中一句。是故兩字元無梵本)僧眾日日沐浴。三衣坐具。威儀整肅。所須受用悉從官給。天息災言。譯文有與御名廟諱同者。前代不避。若變文迴避慮妨經旨。今欲依國學九經但闕點畫。詔答。佛經用字宜從正文。廟諱御名不須迴避○七月天息災上新譯聖佛母經。法天上吉祥持世經。施護上如來莊嚴經。各一卷。詔兩街僧選義學沙門百人祥定經義。時左街僧錄神曜等言。譯場久廢傳譯至艱。天息災等即持梵文。先翻梵義。以華文證之。曜眾乃服○詔新經入藏開板

流行。車駕親倖譯經院。召僧眾賜坐尉諭。賜臥具繒帛什物。度其院童子十人。悉取禁中所藏梵本令其翻譯○十二月詔選梵學沙門為筆受。義學沙門十人為證義。自是每歲誕節必獻新經。皆召坐賜齋以經付藏○詔曰。朕方隆教法用福邦家。其內外諸郡童行並與剃度○成都沙門光遠遊西天還。詣闕進西天竺王子沒徒曩表佛頂印貝多葉菩提樹葉。詔三藏施護譯其表曰。伏聞支那國(西竺指大唐為支那。今因舊以為稱也)有大天子。至聖至神富貴自在。自慚福薄無由朝謁。遠蒙皇恩賜金剛座釋迦如來袈裟一領。即已披掛供養。伏願支那皇帝。福慧圓滿壽命延長。一切有情度諸沉溺。謹以釋迦舍利附沙門光遠以進(奉金剛佛袈裟。兩朝未見遣送之實。今詳乾德四年行勤等應詔。西天求法。諸國並賜詔書。應以此年附獻也)八年六月。詔翰林贊寧修大宋高僧傳。寧乞歸錢唐撰述。詔許之○詔譯經院。賜名傳法。于西偏建印經院(今臨安傳法院。即東都譯經院。今但供奉入內道場法事)○成都先奉太祖敕造大藏經板成進上○敕太原成都鑄銅鐘。賜五臺峨眉名山遣掛之日。兩山皆有梵僧十餘。空中奉迎其鐘。聲聞百里○天息災等言。歷朝翻譯並藉梵僧。若遐阻不來則譯經廢絕。欲令兩街選童子五十人習學梵字。詔令高品王文壽選惟凈

【現代漢語翻譯】 現代漢語譯本 （宋太宗）常常親自前往譯經院。召集僧眾賜予座位並慰問。賞賜臥具、絲綢和各種物品。度化譯經院的十名童子出家。全部取來宮中收藏的梵文經本讓他們翻譯。 十二月，下詔選拔精通梵文的沙門擔任筆受（記錄員），選拔精通義學的沙門十人擔任證義（校對者）。從此以後，每年皇帝誕辰都會進獻新翻譯的經書。每次都召集僧人賜座並齋飯，然後將經書交付收藏。 皇帝下詔說：『朕正要弘揚佛法，為國家祈福。各地的童行（未成年出家者）都允許剃度出家。』 成都沙門光遠從西天（古印度）返回，到朝廷進獻西天竺王子沒徒曩的表文、佛頂印、貝多葉和菩提樹葉。皇帝下詔讓三藏法師施護翻譯表文，內容是：『聽說支那國（西竺稱大唐為支那，現在沿用舊稱）有偉大的天子，至聖至神，富貴自在。我自慚福薄，沒有機會朝拜。遠蒙皇恩賜予金剛座釋迦如來袈裟一件，我已經披掛供養。希望支那皇帝福慧圓滿，壽命延長，一切眾生都能脫離苦海。謹以釋迦舍利附在沙門光遠處進獻。』（進奉金剛佛袈裟，兩朝都沒有見到遣送的實際記錄。現在詳細考察乾德四年行勤等人應詔前往西天求法，各國都賜予詔書，應該是在這一年附帶進獻的）。 太平興國八年六月，皇帝下詔讓翰林學士贊寧編修《大宋高僧傳》。贊寧請求回錢塘（杭州）撰寫，皇帝批準了。 皇帝下詔將譯經院賜名為傳法院，在西邊建造印經院（現在的臨安傳法院，就是東都的譯經院，現在只是供奉入內道場的法事）。 成都先前奉太祖的敕令製造的大藏經經板完成並進獻。 皇帝敕令在太原和成都鑄造銅鐘，賜給五臺山和峨眉山，在送去懸掛的那天，兩座山都有十多位梵僧在空中迎接銅鐘，鐘聲傳遍百里。 天息災等人說：『歷朝歷代的翻譯都依靠梵僧。如果遙遠阻隔他們不來，那麼翻譯經書就會廢止。想要在兩街（指京城街道）選拔童子五十人學習梵文。』皇帝下詔讓高品王文壽選拔惟凈。

【English Translation】 English version (Emperor Taizong of Song) often personally visited the Translation Bureau. He summoned the monks, granted them seats, and offered words of comfort. He bestowed bedding, silk fabrics, and various items. He ordained ten young novices from the Translation Bureau. He had all the Sanskrit texts stored in the palace brought out for them to translate. In December, he issued an edict to select learned Shramanas (monks) proficient in Sanskrit to serve as scribes (recorders), and ten Shramanas proficient in Buddhist doctrines to serve as certifiers (proofreaders). From then on, every year on the emperor's birthday, newly translated scriptures were presented. Each time, he would summon the monks, grant them seats, and offer them vegetarian meals, before entrusting the scriptures to the imperial collection. The emperor issued an edict saying: 'I intend to promote the Dharma and pray for blessings for the nation. All young novices (unordained minors) in various regions, both inside and outside the capital, are permitted to be ordained.' The Shramana Guangyuan from Chengdu returned from the Western Regions (ancient India), and presented to the court a memorial from Prince Motunang of West Tianzhu (ancient India), a Buddha-image seal, palm-leaf manuscripts, and Bodhi tree leaves. The emperor ordered the Tripitaka master Shih-hu to translate the memorial, which read: 'I have heard that the country of Zhina (the Western Regions refer to the Great Tang as Zhina, and the old name is still used) has a great emperor, supremely sage and divine, wealthy and free. I am ashamed of my meager blessings and have no way to pay homage. I am deeply grateful for the imperial grace in bestowing a Shakyamuni Buddha's kasaya (robe) from the Vajrasana (Diamond Throne), which I have already worn and offered. I hope that the Emperor of Zhina will have complete blessings and wisdom, and a long life, and that all sentient beings will be freed from suffering. I respectfully present Shakyamuni's relics attached to the Shramana Guangyuan.' (The presentation of the Vajra Buddha's kasaya, there is no actual record of it being sent in either dynasty. Now, upon detailed examination, in the fourth year of the Qiande era, Xingqin and others were summoned to seek the Dharma in the Western Regions, and all countries were given edicts, it should have been presented as an attachment in this year). In June of the eighth year of the Taiping Xingguo era, the emperor issued an edict for Hanlin Academician Zanning to compile the 'Biographies of Eminent Monks of the Great Song Dynasty'. Zanning requested to return to Qiantang (Hangzhou) to write it, and the emperor approved. The emperor issued an edict renaming the Translation Bureau as the Dharma Transmission Bureau, and building a Sutra Printing Bureau to the west (the current Dharma Transmission Court in Lin'an, which is the Translation Bureau of the Eastern Capital, now only serves the Dharma affairs of the Inner Court). The Great Treasury Sutra printing plates, which Chengdu had previously made under the edict of Emperor Taizu, were completed and presented. The emperor ordered the casting of bronze bells in Taiyuan and Chengdu, and bestowed them upon Mount Wutai and Mount Emei. On the day they were sent to be hung, there were more than ten Sanskrit monks on both mountains welcoming the bells in the air, and the sound of the bells was heard for a hundred miles. Tianzai and others said: 'The translations of all dynasties have relied on Sanskrit monks. If they are far away and cannot come, then the translation of scriptures will cease. We wish to select fifty young boys from the two streets (referring to the streets of the capital) to learn Sanskrit.' The emperor issued an edict for Gao Pin Wang Wenshou to select Weijing.

等十人引見便殿詔送譯經院受學。惟凈者江南李煜之侄。口受梵章即曉其義。歲余度為僧。升梵學筆受。賜紫衣光梵大師○沙門法遇自西天來。獻佛頂舍利貝葉梵經。法遇化眾造龍寶蓋金襕袈裟。將再往中天竺金剛座所供養。乞給所經諸國書。詔賜三佛齊葛古羅柯蘭諸國敕書以遣之○泗州奏。僧伽塔白晝放光。士民然頂臂香供養者日千餘人。敕內侍奉釋迦舍利藏之塔下○上以新譯經。示宰臣曰。佛氏之教有裨政理普利群生。達者自悟淵源。愚者妄生誣謗。朕於此道微識其宗。凡為君而正心無私。即自利行也。凡行一善以安天下。即利他行也。如梁武捨身為奴。此小乘偏見。非後代所宜法也。趙普對曰。陛下以堯舜之道治世。以如來之行修心。聖智高遠非臣下所能知也○詔以御製蓮華心迴文偈。秘藏詮。逍遙詠。宣示近臣○敕內侍張承貴往天臺山重建壽昌寺從沙門自珣請也。

雍熙元年三月。日本國沙門奝(丁ㄠ切)然來朝。然言。其國傳襲六十四世八十五主。至應神天皇。始傳中國文字。至欽明天皇壬申歲。始傳佛教於百濟。當梁承聖初年。至用明立有太子名聖德。年七歲便悟佛法。于菩提寺講勝鬘經。感天雨華。始遣使入中國求法華經。當隋開皇中也。至孝德立。白雉四年遣僧道照入中國從奘法師傳法。當唐

{ "translations": [ "現代漢語譯本：\n等十人被引薦到便殿，皇帝下詔將他們送到譯經院學習。其中，惟凈（人名）是江南李煜（南唐後主）的侄子，他口誦梵文經章，立刻就能理解其中的含義。一年多后，他剃度出家為僧，精通梵文，擔任筆受（負責記錄和翻譯的人）。皇帝賜予他紫衣和光梵大師的稱號。沙門（出家人）法遇（人名）從西天（指印度）來，進獻佛頂舍利和貝葉梵經。法遇募化眾人建造龍寶蓋和金襕袈裟，打算再次前往中天竺（印度中部）的金剛座（菩提伽耶）供養。他請求皇帝給予途經各國的國書。皇帝下詔賜予三佛齊（蘇門答臘島）、葛古羅（地名）、柯蘭（地名）等國的敕書，派遣他前往。泗州（地名）上奏說，僧伽塔（塔名，紀念僧伽大師）在白晝放出光芒，士人和百姓燃頂臂香供養的人每天超過千人。皇帝敕令內侍（宦官）將釋迦舍利藏於塔下。皇帝將新翻譯的佛經展示給宰相們，說：『佛教的教義有助於治理國家，普遍利益眾生。通達的人自然領悟其中的淵源，愚昧的人胡亂產生誣衊和誹謗。我對於這種道理稍微瞭解它的宗旨。凡是作為君主而心正無私，就是自利的行為。凡是做一件善事來安定天下，就是利他的行為。像梁武帝（蕭衍）捨身為奴，這是小乘佛教的偏見，不應該被後代傚法。』趙普（人名，宋朝宰相）回答說：『陛下用堯舜的道理治理國家，用如來的行為修養身心，聖明的智慧高遠，不是臣下所能瞭解的。』皇帝下詔將御製的蓮華心迴文偈、秘藏詮、逍遙詠，宣示給近臣。皇帝敕令內侍張承貴前往天臺山重建壽昌寺，這是應沙門自珣（人名）的請求。", "雍熙元年三月，日本國沙門奝然（人名）來朝。奝然說，他們的國家傳襲了六十四世八十五位君主。到應神天皇（日本天皇名）時，才開始傳入中國的文字。到欽明天皇壬申年，才開始從百濟傳入佛教，相當於梁朝承聖初年。到用明（日本天皇名）在位時，有太子名叫聖德（聖德太子），七歲時就領悟了佛法，在菩提寺講解《勝鬘經》，感動得天上下雨般的落花。開始派遣使者進入中國求取《法華經》，相當於隋朝開皇年間。到孝德（日本天皇名）在位時，白雉四年派遣僧人道照（人名）進入中國，跟隨玄奘法師學習佛法，相當於唐朝。" ], "english_translations": [ "English version:\nTen people were introduced to the side hall, and the emperor ordered them to be sent to the Translation Institute to study. Among them, Weijing (personal name) was the nephew of Li Yu (the last ruler of the Southern Tang Dynasty) of Jiangnan. He could understand the meaning of Sanskrit scriptures as soon as he recited them. After more than a year, he was ordained as a monk, became proficient in Sanskrit, and served as a scribe (responsible for recording and translating). The emperor bestowed upon him the title of 'Guangfan Master' and a purple robe. The Shramana (monk) Fayu (personal name) came from the Western Heaven (referring to India) and presented the Buddha's Crown Relic and the palm-leaf Sanskrit scriptures. Fayu raised funds to build a dragon-patterned canopy and a kasaya (robe) embroidered with gold thread, intending to go to the Vajrasana (Bodh Gaya) in Central India again for offering. He requested the emperor to grant letters of credence to the countries he would pass through. The emperor issued edicts to the countries of Sanfoqi (Sumatra), Geguluo (place name), and Kelan (place name), and sent him on his way. Sizhou (place name) reported that the Sangha Pagoda (name of the pagoda, commemorating the Sangha Master) emitted light during the day, and more than a thousand scholars and common people burned incense on their heads and arms as offerings every day. The emperor ordered the eunuch to store the Shakyamuni relics under the pagoda. The emperor showed the newly translated Buddhist scriptures to the chancellors, saying: 'The teachings of Buddhism are helpful for governing the country and universally benefiting all living beings. Those who are enlightened naturally understand the source, while the ignorant recklessly generate slander and defamation. I have a slight understanding of its principles. Whoever is a ruler and has a righteous and selfless heart is acting for his own benefit. Whoever does a good deed to stabilize the world is acting for the benefit of others. Like Emperor Wu of Liang (Xiao Yan) offering himself as a slave, this is a narrow-minded view of Hinayana Buddhism and should not be followed by later generations.' Zhao Pu (personal name, Song Dynasty chancellor) replied: 'Your Majesty governs the country with the principles of Yao and Shun and cultivates your mind with the practices of the Tathagata. Your sacred wisdom is far beyond the understanding of your ministers.' The emperor ordered the imperial-made Lotus Heart Palindrome Gatha, the Secret Collection Explanation, and the Carefree Chant to be announced to his close ministers. The emperor ordered the eunuch Zhang Chenggui to go to Mount Tiantai to rebuild Shouchang Temple at the request of the Shramana Zixun (personal name)." "In the third month of the first year of Yongxi, the Shramana Choran (personal name) from Japan came to the court. Choran said that their country had inherited sixty-four generations and eighty-five rulers. It was not until the reign of Emperor Ojin (Japanese emperor's name) that Chinese characters began to be introduced. It was not until the year of Renshen during the reign of Emperor Kinmei that Buddhism began to be introduced from Baekje, which was equivalent to the early years of Chengsheng in the Liang Dynasty. During the reign of Emperor Yomei (Japanese emperor's name), there was a prince named Shotoku (Prince Shotoku), who understood Buddhism at the age of seven and lectured on the Śrīmālādevī Siṃhanāda Sūtra at the Bodhi Temple, which moved the heavens to rain flowers. He began to send envoys to China to seek the Lotus Sutra, which was equivalent to the Kaihuang period of the Sui Dynasty. During the reign of Emperor Kotoku (Japanese emperor's name), in the fourth year of Hakuchi, the monk Doji (personal name) was sent to China to study Buddhism with the Dharma Master Xuanzang, which was equivalent to the Tang Dynasty." ] }

永徽四年也。次足姬立。令僧智通入中國求大乘法。當顯慶三年也。次文武立。寶龜二年令僧玄昉入中國求法。當開元四年也。次孝明立。天平勝寶四年遣使入中國求內外教典。當天寶中也。次元武立。遣僧空海入中國傳智者教。當元和年中也(貞元元和間。有日本最澄。受荊溪一宗疏記以歸。當以此為傳教之始可也。而奝然乃言空海傳教。而不及最澄何耶。唐書亦言空海肄業中國二十年。然吾宗未見空海傳教之跡。今據釋門正統云。空海入中國學密教於不空弟子慧果。始知奝然言學智者教者誤也)次文德立。令僧常曉入中國求釋迦密教。當大中年也。上聞其王一姓傳繼臣下皆世官。謂宰臣曰。島夷君臣乃能世祚永久若是。奝然求謁五臺及回京師。乞賜印本大藏經詔有司給與之案唐書。日本漢倭人也。去京師萬四千里。直新羅東南在海中島。左右小島五十餘。皆自名國而臣附之。其俗多女少男。有文字尚浮圖。其王姓阿每氏。初主號天御中主彥斂。五十二世皆以尊為號。居竺紫城。彥子神武立。更以天皇為號。徙治大和州。又十六世至應神。又十四世至欽明。又二世至用明。當隋開皇末。始與中國通。又四世至皇極。當正觀五年。遣使入朝。極子孝德立。始改元白雉獻武魄大如斗馬腦若五升器。又二世至天智。遣使與

【現代漢語翻譯】 現代漢語譯本 永徽四年，次足姬（日本天皇）即位。派遣僧人智通前往中國尋求大乘佛法。當時是顯慶三年。 接下來文武（日本天皇）即位。寶龜二年，派遣僧人玄昉前往中國求法。當時是開元四年。 接下來孝明（日本天皇）即位。天平勝寶四年，派遣使者前往中國尋求內外佛教典籍。當時是天寶年間。 接下來元武（日本天皇）即位。派遣僧人空海前往中國傳習智者教。當時是元和年間（貞元、元和年間，有日本最澄，接受荊溪一宗的疏記后回國。應該以此作為傳教的開始。但是奝然卻說空海傳教，而不提及最澄，這是為什麼呢？《唐書》也說空海在中國學習了二十年。然而我們宗派沒有見到空海傳教的痕跡。現在根據《釋門正統》記載，空海前往中國向不空弟子的慧果學習密教。才知道奝然所說的學習智者教是錯誤的）。 接下來文德（日本天皇）即位。派遣僧人常曉前往中國尋求釋迦密教。當時是大中年間。 皇上聽說那個國家的國王是同一姓氏世代相傳，臣下也都是世襲官職，對宰相說：『島國的君臣竟然能夠世代相傳，永久如此。』奝然請求朝拜五臺山以及返回京師，請求賜予印本大藏經，皇帝下詔命令有關部門供給。根據《唐書》記載，日本是漢朝時的倭人。距離京師一萬四千里。在新羅的東南方向，在海中的島嶼上。左右有五十多個小島，都自稱為國，並且依附於日本。當地的風俗是女多男少。有文字，崇尚佛教。他們的國王姓阿每氏。最初的君主稱號是天御中主彥斂。五十二代都以尊為稱號。居住在竺紫城。彥的兒子神武即位，更改稱號為天皇，遷都到大和州。又過了十六代到了應神，又過了十四代到了欽明。又過了兩代到了用明。當時是隋朝開皇末年，開始與中國交往。又過了四代到了皇極。當時是貞觀五年，派遣使者入朝。皇極的兒子孝德即位，開始改年號為白雉，進獻武魄，大如斗，馬腦像五升的容器。又過了兩代到了天智，派遣使者與中國交往。

【English Translation】 English version In the fourth year of Yonghui, the next Emperor Ashitaru (Japanese Emperor) ascended the throne. He sent the monk Chito to China to seek the Mahayana Dharma. This was during the third year of Xianqing. Next, Emperor Bunbu (Japanese Emperor) ascended the throne. In the second year of Hoki, he sent the monk Genbo to China to seek the Dharma. This was during the fourth year of Kaiyuan. Next, Emperor Shomu (Japanese Emperor) ascended the throne. In the fourth year of Tenpyo-shoho, he sent envoys to China to seek both internal and external Buddhist scriptures. This was during the Tianbao era. Next, Emperor Kanmu (Japanese Emperor) ascended the throne. He sent the monk Kukai to China to transmit the teachings of the Tiantai school. This was during the Yuanhe era (During the Zhenyuan and Yuanhe eras, there was the Japanese monk Saicho, who returned to Japan after receiving the commentaries of the Jingxi school. This should be considered the beginning of the transmission of the teachings. However, Chorin said that Kukai transmitted the teachings, but did not mention Saicho. Why is that? The 'Tang Shu' also says that Kukai studied in China for twenty years. However, our school has not seen any traces of Kukai transmitting the teachings. Now, according to the 'Shimen Zhengtong', Kukai went to China to study Esoteric Buddhism under Huiguo, a disciple of Amoghavajra. Only then did we realize that Chorin's statement about studying the teachings of the Tiantai school was incorrect). Next, Emperor Montoku (Japanese Emperor) ascended the throne. He sent the monk Jocho to China to seek the Esoteric teachings of Shakyamuni. This was during the Dazhong era. The Emperor heard that the king of that country was of the same surname, passed down through generations, and that the ministers were also hereditary officials. He said to his ministers: 'The rulers and subjects of the island country are able to pass down their positions for generations, permanently so.' Chorin requested to visit Mount Wutai and return to the capital, requesting that he be granted printed copies of the Great Treasury of Scriptures. The Emperor ordered the relevant departments to provide them. According to the 'Tang Shu', Japan was the Wa people of the Han Dynasty. It is 14,000 li from the capital. It is located southeast of Silla, on an island in the sea. There are more than fifty small islands to the left and right, all of which call themselves countries and are attached to Japan. The local custom is that there are more women than men. They have writing and revere Buddhism. Their king's surname is Ame. The first ruler's title was Amenominakanushi Hikohohi. For fifty-two generations, they all used '尊' (son) as their title. They lived in Tsukushi Castle. Hikohohi's son, Emperor Jinmu, ascended the throne and changed his title to Emperor, moving the capital to Yamato Province. After another sixteen generations, it was the reign of Emperor Ojin, and after another fourteen generations, it was the reign of Emperor Kinmei. Two generations later, it was the reign of Emperor Yomei. At that time, it was the end of the Kaihuang era of the Sui Dynasty, and they began to have relations with China. Four generations later, it was the reign of Empress Kogyoku. At that time, it was the fifth year of Zhenguan, and they sent envoys to the court. Empress Kogyoku's son, Emperor Kotoku, ascended the throne and changed the era name to Hakuchi, presenting a '武魄' (Bu Po), as big as a dou, and the agate was like a five-sho container. Two generations later, it was the reign of Emperor Tenji, who sent envoys to China.

蝦蛦人偕朝。又二世號總持。遣使賀平高麗。當咸亨元年也。至是始改號日本。言其國在東近日所出也。長安元年持子文武立。改元大寶。遣使粟田貢方物。武后授司膳卿還國。又二世聖武立。改元白龜。開元初粟田復來朝。請從諸儒授經。詔四門助教趙玄默即鴻臚寺為師。悉賞物貿書歸。聖武女孝明立。改元天平勝寶。四世元武立。當貞元末年。遣使者朝期學者橘免勢浮圖空海。留肄業二十年。乃還。又五世文德立。又三世光孝立。當光啟元年也(唐祖景帝諱虎。如龍虎虎丘虎魄。並出以武家)。

敕造羅漢像五百十六身。奉安天臺壽昌寺。二年上覽新譯經。謂宰臣曰。天息災等妙得翻譯之體。乃詔天息災除朝散大夫試光祿卿。法天施護併除朝奉大夫試鴻臚卿。法天改名法賢。並月給酥酪錢有差。新譯經論並刊板印行。天息災等言。聞陜西諸路頗有道俗收藏梵經。乞下尋訪以資翻譯。詔從之(漢書注。郊廟行禮。九賓鴻聲而臚傳之也)。

述曰。自古人君重沙門之德者。必尊其位異其稱。曰僧錄僧統法師國師。入對不稱臣。登殿賜高座。如是為得其宜。至若封官加爵稱卿稱公。混濫朝端輕招物論。上失尊僧之禮。下貽失節之譏。釋氏清風幾於不競彼徴君處士不事王侯者。吾輩寧無愧乎。若不空開府于唐

【現代漢語翻譯】 現代漢語譯本 蝦蛦人（古代日本人的稱謂）偕同使者來朝。又過了兩代，他們的首領號為總持。派遣使者祝賀唐朝平定高麗。那是咸亨元年（公元670年）。到這時，他們才開始改國號為日本，意思是他們的國家在東方，靠近太陽升起的地方。長安元年（公元701年），總持的兒子文武天皇即位，改年號為大寶。派遣使者粟田進貢地方特產。武則天授予粟田司膳卿的官職，讓他回國。又過了兩代，聖武天皇即位，改年號為白龜。開元初年，粟田再次來朝，請求跟隨各位儒生學習經書。皇帝下詔讓四門助教趙玄默在鴻臚寺擔任老師。賞賜了他們許多物品，交換了書籍后回國。聖武天皇的女兒孝明天皇即位，改年號為天平勝寶。過了四代，元武天皇即位，正當貞元末年。派遣使者朝期學者橘免勢、浮圖空海（均為日本僧人）來華留學，在華學習了二十年才回國。又過了五代，文德天皇即位。又過了三代，光孝天皇即位，正當光啟元年（公元885年）。（唐朝祖先景帝的名字叫虎，所以像龍虎、虎丘、虎魄這樣的詞，都改為用武字代替）。

皇帝下令製造羅漢像五百一十六尊，供奉在天臺山的壽昌寺。二年，皇帝閱讀新翻譯的佛經，對宰相說：『天息災（北印度僧人）等人精妙地掌握了翻譯的要領。』於是下詔授予天息災朝散大夫、試光祿卿的官職。法天（北印度僧人）、施護（北印度僧人）都被授予朝奉大夫、試鴻臚卿的官職。法天改名為法賢。每月按等級供給酥油、乳酪和錢。新翻譯的經論都刊刻印刷發行。天息災等人說：『聽說陜西各路有很多道士和俗人收藏梵文佛經，請求下令尋找，用來資助翻譯。』皇帝下詔同意。（《漢書注》：在郊廟舉行禮儀時，九賓高聲唱禮，鴻臚負責傳達）。

總結：自古以來，人君重視沙門（出家僧人）的德行，必定尊重他們的地位，用不同的稱謂來稱呼他們，如僧錄、僧統、法師、國師。入朝對答時不稱臣，登上殿堂時賜予高座。這樣做才算得體。至於封官加爵，稱卿稱公，混淆朝廷的規矩，輕易招致議論。上面失去了尊重僧人的禮儀，下面招致喪失節操的譏諷。佛教清凈的風氣幾乎不能保持。那些像徴君（漢代梁鴻，隱居不仕）和處士（隱居不做的士人）一樣不侍奉王侯的人，我們難道不感到慚愧嗎？如果不空（唐代密宗高僧）在唐朝開府...

【English Translation】 English version The people of Xi Yi (ancient term for Japanese people) came to the court with envoys. After two more generations, their leader was called Zong Chi. He sent envoys to congratulate the Tang Dynasty on pacifying Goryeo. That was in the first year of Xianheng (670 AD). It was at this time that they began to change their country's name to Japan, meaning that their country was in the east, near where the sun rises. In the first year of Chang'an (701 AD), Zong Chi's son, Emperor Wenwu, ascended the throne and changed the reign title to Dabao. He sent an envoy, Awata, to present local products as tribute. Empress Wu Zetian granted Awata the position of Si Shan Qing (Director of Food and Supplies) and allowed him to return to his country. After two more generations, Emperor Shengwu ascended the throne and changed the reign title to Baigui. In the early years of Kaiyuan, Awata came to the court again, requesting to study scriptures with various Confucian scholars. The emperor ordered Zhao Xuanmo, the assistant instructor of the Four Schools, to serve as their teacher at the Honglu Temple (Court of State Ceremonial). They were rewarded with many items and exchanged books before returning to their country. Emperor Xiaoming, the daughter of Emperor Shengwu, ascended the throne and changed the reign title to Tianping Shengbao. After four generations, Emperor Yuanwu ascended the throne, during the late years of Zhenyuan. He sent envoys, the scholars Tachibana no Hayanari and the Buddhist monk Kukai (both Japanese monks), to study in China, where they studied for twenty years before returning to their country. After five more generations, Emperor Wende ascended the throne. After three more generations, Emperor Guangxiao ascended the throne, during the first year of Guangqi (885 AD). (Emperor Jing, the ancestor of the Tang Dynasty, was named Hu (tiger), so words like 'dragon tiger', 'Tiger Hill', and 'amber' were replaced with the character 'Wu' (martial)).

The emperor ordered the creation of five hundred and sixteen Arhat statues to be enshrined in Shouchang Temple on Mount Tiantai. In the second year, the emperor read the newly translated Buddhist scriptures and said to his ministers: 'Tian Xizai (North Indian monk) and others have masterfully grasped the essence of translation.' Therefore, he issued an edict granting Tian Xizai the title of Chao San Da Fu (Official of the Court) and probationary Guanglu Qing (Director of Imperial Cuisine). Fa Tian (North Indian monk) and Shi Hu (North Indian monk) were both granted the titles of Chao Feng Da Fu (Official of the Court) and probationary Honglu Qing (Director of State Ceremonial). Fa Tian changed his name to Fa Xian. They were provided with ghee, cheese, and money each month according to their rank. The newly translated scriptures and treatises were all carved, printed, and distributed. Tian Xizai and others said: 'We have heard that in various regions of Shaanxi, there are many Daoists and laypeople who collect Sanskrit Buddhist scriptures. We request that an order be issued to search for them to support the translation efforts.' The emperor issued an edict agreeing to this. (Note from the History of the Han Dynasty: When performing rituals in suburban temples, the nine ushers loudly announced the ceremonies, and the Honglu was responsible for conveying them).

Concluding remarks: Since ancient times, rulers who valued the virtue of Shamen (ordained monks) would certainly respect their position and use different titles to address them, such as Senglu (Monk Registrar), Sengtong (Monk Administrator), Dharma Master, and National Preceptor. When entering the court to answer questions, they would not address the ruler as '臣' (臣, subject), and when ascending the hall, they would be granted a high seat. This is considered appropriate. As for conferring official titles and ranks, addressing them as '卿' (卿, minister) or '公' (公, duke), mixing them with the court officials, and easily inviting criticism, this would result in the ruler losing the proper respect for monks, and the monks incurring ridicule for losing their integrity. The pure spirit of Buddhism would almost be impossible to maintain. Should we not feel ashamed when compared to those like Zheng Jun (Liang Hong of the Han Dynasty, who lived in seclusion and did not serve as an official) and hermits who did not serve kings and lords? If Amoghavajra (a high-ranking Tantric monk of the Tang Dynasty) had not opened his office in the Tang Dynasty...

朝息災光祿于吾宋。皆由翻譯功高特承天澤。蓋將答主上重法之心。非所以為榮也。

詔兩街供奉僧于內殿建道場。為民祈福。歲以為常○詔西天僧有精通梵語可助翻譯者。悉館于傳法院○詔嶺南粵俗殺人祭鬼。僧置妻孥。所在長吏誡厲以順正教(東都事略)。

述曰。磐少時客南海。見鄉落僧居畜妻養子。皆能執鈸鼓從事於赴請。問其度牒否。則曰。但于本郡給帖耳。此等皆因守郡者規微利。而不知慁瀆三寶之為過也。今此詔旨專戒長吏。可謂得護法之心焉。嘗聞蜀僧在鄉多畜妻子。平時習熟公私不以為非。今之西蜀遊學東南者。真成出家之士也。

三年。詔天下系帳童行並與剃度。自今後讀經及三百紙。所業精熟者。方許系帳○詔以御製三藏聖教序賜天息災等。令冠新譯經首。

四年。敕內侍送寶冠瓔珞袈裟往峨眉普賢寺。是日眾見普賢大士乘紫雲行空中。久之方沒○十一月四日。螺溪羲寂法師示寂。

端拱元年。翰林通慧大師贊寧上表進高僧傳三十卷。璽書褒美(璽音徙天子玉印)令遍入大藏。敕住京師天壽寺。僧傳之作始於梁嘉祥惠皎為高僧傳十四卷。起漢明終梁武天監十八年。唐西明道宣作續高僧傳三十卷起梁天監訖唐正觀十九年。今宋傳起唐正觀至宋端拱元年。依梁唐二

【現代漢語翻譯】 現代漢語譯本 天息災（譯經僧人名）在我國受到光祿的待遇，都是因為翻譯功勞高，特別承受了皇上的恩澤。這大概是爲了報答皇上重視佛法的心意，而不是爲了以此為榮耀。

皇帝下詔，讓兩街的供奉僧人在內殿建立道場，為百姓祈福，每年都這樣做。皇帝下詔，西天（指印度）的僧人有精通梵語可以幫助翻譯的，全部安置在傳法院。皇帝下詔，嶺南（廣東一帶）的粵地風俗是殺人祭鬼，僧人娶妻生子，所在的長官要告誡他們，用正教來引導他們（出自《東都事略》）。

作者評論說，磐（作者自稱）年輕時在南海（廣東一帶）做客，看到鄉村裡的僧人居住，畜養妻子兒子，都能拿著鈸和鼓去應邀做法事。問他們有沒有度牒（出家證明），他們說，只是在本郡開個證明而已。這些都是因為守郡的長官爲了謀取小利，而不知道玷污三寶（佛、法、僧）的過錯。現在這個詔旨專門告誡長官，可以說是得到了護法的心意。我曾經聽說四川的僧人在鄉下大多畜養妻子，平時習慣了公私事務，不認為這是錯的。現在從西蜀（四川）到東南地區遊學的僧人，才是真正的出家之人啊。

三年，皇帝下詔，天下登記在冊的童行（未成年出家者）都可以剃度。從今以後，讀經達到三百紙，所學精通熟練的，才允許登記在冊。皇帝下詔，把御製的三藏聖教序賜給天息災等人，讓他們放在新翻譯的經書前面。

四年，皇帝命令內侍送寶冠、瓔珞、袈裟到峨眉山的普賢寺。當天，眾人都看到普賢大士（菩薩名）乘坐紫色的雲彩在空中行走，很久才消失。十一月四日，螺溪的羲寂法師圓寂。

端拱元年，翰林通慧大師贊寧（僧人名）上表進獻《高僧傳》三十卷。皇帝用璽書（皇帝的玉印）褒獎贊美，命令將此書全部收入大藏經（佛教經典總集）。皇帝下令讓贊寧住在京師的天壽寺。《高僧傳》的寫作開始於梁朝嘉祥寺的惠皎（僧人名），他寫了《高僧傳》十四卷，從漢明帝到梁武帝天監十八年。唐朝西明寺的道宣（僧人名）寫了《續高僧傳》三十卷，從梁天監到唐貞觀十九年。現在宋朝的《高僧傳》從唐貞觀到宋端拱元年，依照梁朝和唐朝的體例。

【English Translation】 English version Chao Xizai (name of a monk translator) received the honor of Guanglu in our Song Dynasty, all because of his great translation merits and the special favor he received from the Emperor. This was probably to repay the Emperor's heart of valuing the Dharma, not to take it as a glory.

The Emperor issued an edict ordering the monks serving in the two streets to establish a Daog場 (a place for Buddhist ceremonies) in the inner palace to pray for the people's well-being, which was to be done every year. The Emperor issued an edict that all monks from the Western Heaven (referring to India) who were proficient in Sanskrit and could assist in translation should be housed in the Translation Institute. The Emperor issued an edict that the Yue customs in Lingnan (Guangdong area), which involved killing people to sacrifice to ghosts and monks marrying and having children, should be warned by the local officials to follow the correct teachings (from 'Dongdu Sh략').

The author commented that when Pan (the author's self-reference) was a guest in the South Sea (Guangdong area) in his youth, he saw monks living in villages, raising wives and children, and being able to play cymbals and drums to attend invitations for Buddhist services. When asked if they had ordination certificates (度牒), they said that they only needed to get a certificate from the local county. These were all because the county officials sought petty profits and did not know the fault of defiling the Three Jewels (Buddha, Dharma, Sangha). Now this edict specifically warns the officials, which can be said to have obtained the heart of protecting the Dharma. I once heard that monks in Sichuan mostly raised wives and children in their hometowns, and they were accustomed to public and private affairs and did not think it was wrong. Now the monks who travel from Western Shu (Sichuan) to the southeast are truly ordained monks.

In the third year, the Emperor issued an edict that all registered child novices (童行, underage ordained individuals) in the country could be ordained. From now on, only those who have read 300 sheets of scriptures and are proficient in their studies will be allowed to be registered. The Emperor issued an edict to bestow the Imperial Preface to the Tripitaka (三藏) Sacred Teachings to Chao Xizai and others, ordering them to place it at the beginning of the newly translated scriptures.

In the fourth year, the Emperor ordered the eunuchs to send jeweled crowns, necklaces, and kasayas (袈裟, robes) to the Puxian (普賢) Temple on Mount Emei. On that day, everyone saw the Bodhisattva Samantabhadra (普賢大士) riding on purple clouds in the sky, and it disappeared after a long time. On November 4th, Dharma Master Xiji of Luoxi passed away.

In the first year of the Duangong era, Great Master Zan Ning (贊寧, name of a monk) of the Hanlin Academy presented the 'Biographies of Eminent Monks' (高僧傳) in thirty volumes. The Emperor praised and commended it with an imperial edict (璽書, the Emperor's jade seal), ordering that the book be included in the complete Buddhist canon (大藏經). The Emperor ordered Zan Ning to reside in Tianshou Temple in the capital. The writing of the 'Biographies of Eminent Monks' began with Hui Jiao (惠皎, name of a monk) of Jiaxiang Temple in the Liang Dynasty, who wrote the 'Biographies of Eminent Monks' in fourteen volumes, from Emperor Ming of the Han Dynasty to the 18th year of the Tianjian era of Emperor Wu of the Liang Dynasty. Dao Xuan (道宣, name of a monk) of Ximing Temple in the Tang Dynasty wrote the 'Continuation of the Biographies of Eminent Monks' in thirty volumes, from the Tianjian era of the Liang Dynasty to the 19th year of the Zhenguan era of the Tang Dynasty. Now the 'Biographies of Eminent Monks' of the Song Dynasty is from the Zhenguan era of the Tang Dynasty to the first year of the Duangong era of the Song Dynasty, following the style of the Liang and Tang Dynasties.

傳分十科。一譯經。二解義。三禪定。四戒律。五護法。六感通。七遺身。八讀誦。九興福。十雜學(王禹稱有詩。贈寧僧統云。支公兼有董狐才。史傳修成乙夜開)。

述曰。洪覺范謂宣律師作僧史。文辭非所長。作禪者傳。如戶昏案檢。寧僧統雖博學。然其識暗聚眾碣為傳。非一體。覺范之論何其至耶。昔魯直見僧傳文鄙義淺欲刪修之。而不果。惜哉。如有用我者。吾其能成魯直志乎。

兩街僧錄可朝等。請箋釋御製佛乘文集。詔許之○日本國法濟大師奝然。遣弟子嘉因祈干來朝○十月二十一日。寶云通法師示寂。

二年。開寶寺建寶塔成。八隅十一層。三十六丈。上安千佛萬菩薩。塔下作天宮奉安阿育王佛舍利塔。皆杭州塔工喻浩所造。凡八年而畢。賜名福勝塔院。安舍利日。上肩輿微行。自手奉藏。有白光起小塔一角。大塔放光洞照天地。士庶焚香獻供者盈路。內侍數十人求出家掃塔。上謂近臣曰。我宿世曾親佛座。但未通宿命耳。詔直學士院朱昂撰塔銘。謂曰。儒人多薄佛。向中竺僧法遇乞為本國佛金剛座立碑(即菩提樹下金剛土臺也)學士蘇易簡為之指佛為夷人。朕惡其不遜。遂別命制之。卿宜體此意。

述曰。人無通識不足以知佛。故韓愈夷其佛。歐陽修亦夷其佛。太宗以蘇

【現代漢語翻譯】 現代漢語譯本： 僧人的功德分為十類：一是翻譯佛經（譯經），二是解釋經義（解義），三是禪定修行（禪定），四是嚴守戒律（戒律），五是護持佛法（護法），六是感應神通（感通），七是捨身供養（遺身），八是讀誦經典（讀誦），九是興建佛寺廣種福田（興福），十是博學多聞（雜學）。（王禹稱有詩贈寧僧統說：『支遁（支公）兼有董狐（董狐）之才，史傳修成乙夜開。』）

評述：洪覺范認為宣律師所作的《僧史》，文辭並非其所長。而所作的《禪者傳》，就像昏暗的房間里查閱案卷一樣。寧僧統雖然博學，但見識淺薄，將眾人碑碣匯聚成傳記，不成體系。覺范的評論多麼深刻啊！過去黃庭堅（魯直）認為《僧傳》文辭粗鄙，義理淺薄，想要刪改修訂，但沒有完成，可惜啊！如果有人能夠任用我，我或許能夠完成黃庭堅的遺願吧。

兩街僧錄可朝等人，請求箋釋御製的《佛乘文集》，皇帝下詔允許。日本國法濟大師奝然（Chōnen），派遣弟子嘉因祈干來朝。十月二十一日，寶云通法師圓寂。

二年，開寶寺建造寶塔完成，八角十一層，高三十六丈，上面安放千佛萬菩薩。塔下建造天宮，供奉阿育王佛舍利塔。這些都是杭州塔工喻浩所建造，共花費八年時間完成。賜名福勝塔院。安放舍利的日子，皇帝乘坐肩輿，低調出行，親自奉安舍利。有白光從小塔一角升起，大塔放出光明，照亮天地。百姓焚香獻供的人擠滿了道路。內侍數十人請求出家掃塔。皇帝對近臣說：『我前世曾經親近佛座，只是沒有神通能夠知曉宿命罷了。』下詔命令直學士院朱昂撰寫塔銘，對他說：『儒生大多輕視佛法，先前中竺僧人法遇請求蘇易簡為本國佛金剛座（即菩提樹下的金剛土臺）立碑，學士蘇易簡為他撰寫碑文，指佛為夷人。朕厭惡他的不遜，於是另外命令他人撰寫。你應該體會朕的用意。』

評述：人沒有通達的見識，就不能真正瞭解佛法。所以韓愈貶斥佛，歐陽修也貶斥佛。太宗因為蘇

【English Translation】 English version: The merits of monks are divided into ten categories: 1. Sutra Translation (Yijing), 2. Explanation of Meanings (Jieyi), 3. Chan Meditation (Chanding), 4. Adherence to Precepts (Jielü), 5. Dharma Protection (Hufa), 6. Spiritual Response (Gantong), 7. Self-Sacrifice (Yishen), 8. Sutra Recitation (Dushu), 9. Merit Accumulation (Xingfu), 10. Miscellaneous Learning (Zaxue). (Wang Yucheng has a poem to Monk Ning saying: 'Zhi Dun (Zhi Gong) also has the talent of Dong Hu (Dong Hu), and the history is completed and opened at night.')

Commentary: Hong Juefan believed that the 'Monk History' written by Lawyer Xuan was not his forte in terms of writing style. And the 'Biography of Chan Practitioners' he wrote was like checking files in a dark room. Although Monk Ning was knowledgeable, his understanding was shallow, and he compiled biographies from various steles, which was not systematic. How profound is Juefan's comment! In the past, Huang Tingjian (Luzhi) thought that the 'Monk Biography' was vulgar in writing and shallow in meaning, and wanted to delete and revise it, but he did not complete it, which is a pity! If someone could employ me, perhaps I could fulfill Huang Tingjian's wish.

Monk Kechao and others from the Two Streets Monastic Registry requested to annotate the imperial 'Collection of Buddhist Vehicle Writings', and the emperor issued an edict allowing it. The Japanese Dharma Master Chōnen (奝然) of Hōjō-ji Temple sent his disciple Jiayin Qigan to court. On October 21st, Dharma Master Baoyun Tong passed away.

In the second year, the construction of the pagoda at Kaibao Temple was completed, with eight corners and eleven stories, thirty-six zhang high, with thousands of Buddhas and ten thousand Bodhisattvas placed on it. A heavenly palace was built under the pagoda to enshrine the Ashoka Buddha Sarira Pagoda. These were all built by the Hangzhou pagoda craftsman Yu Hao, and it took eight years to complete. It was named Fusheng Pagoda Courtyard. On the day of enshrining the sarira, the emperor traveled in a shoulder carriage, quietly, and personally enshrined the sarira. White light rose from one corner of the small pagoda, and the large pagoda emitted light, illuminating the heaven and earth. People burning incense and offering sacrifices filled the roads. Dozens of eunuchs requested to become monks and sweep the pagoda. The emperor said to his close ministers: 'I was close to the Buddha's seat in my previous life, but I do not have the spiritual power to know my past lives.' He ordered Zhu Ang of the Zhixueshi Academy to write the pagoda inscription, and said to him: 'Most Confucian scholars despise Buddhism. Previously, the Central Indian monk Fayu requested Su Yijian to erect a stele for the Vajrasana (金剛座) (i.e., the Vajra earth platform under the Bodhi tree) of the Buddha in his country. The scholar Su Yijian wrote the inscription for him, referring to the Buddha as a barbarian. I hated his insolence, so I ordered someone else to write it. You should understand my intention.'

Commentary: People without thorough knowledge cannot truly understand Buddhism. Therefore, Han Yu denigrated the Buddha, and Ouyang Xiu also denigrated the Buddha. Emperor Taizong because Su

易簡指佛為夷而惡之。自古人君莫如太宗之有通識也。佛聖人也。五天中土也。此方即五天之東境也。今稱中國者。此方自稱尊也。稱四夷者。且約此方四境之外論之也。儒家乏通識。即目睫以言之。故多失言。若蘇黃諸公則知之。復能言之也。

敕內侍謝保意領將作匠。賜黃金三百兩。往峨眉飾普賢像。再修寺宇。並賜御製文集令直院徐鉉撰記。淳化元年。詔參政蘇易簡撰三教聖賢錄。乞通慧贊寧太一宮道士韓德純分領其事。寧撰鷲嶺聖賢錄五十卷以進。敕充左街講經首座○通利軍(后廢隸真定府)建城掘地。于古寺基得巨石佛十軀。詔建淳化寺以奉其像○詔漣水軍沙門道堅赴闕。召見賜偈。堅姓婁。神異不測。知人休咎。時潤州有沙門號四世界。佯狂市廛說禍福立應。潤商人慾往漣水。四世界曰。彼有婁道者。是蹈寶華佛化身。汝如見之必獲厚利。商至漣水見而拜之。師曰。四世界教汝來耶。汝不識日光菩薩。見我何為。商退果得利異常時。歸訪四世界不復見矣○詔赤腳道者入見。上曰。南方禪律如何化物。對曰。究之一理。上起繞龍床一匝云。是禪是律。對曰。究之一理。上說○高麗國王治遣使。乞賜大藏經並御製佛乘文集。詔給之。

二年。太原沙門重達自西天還。往反十年。進佛舍利貝葉梵經

【現代漢語翻譯】 現代漢語譯本：蘇易簡因為佛陀是西方人而厭惡他。自古以來，沒有哪個君主像太宗那樣具有通達的見識。佛陀是聖人，'五天'（古印度）是文明的中心。我們這裡只是'五天'的東部邊境。現在自稱'中國'，是自認為尊貴。稱呼其他地方為'四夷'，只是相對於我們這片土地的四境之外而言。儒家缺乏通達的見識，只看眼前的事物，所以常常說錯話。像蘇軾、黃庭堅這些人才明白，並且能夠正確地表達。

皇帝敕令內侍謝保意帶領工匠，賜予黃金三百兩，前往峨眉山裝飾普賢菩薩像，重新修繕寺廟，並賜予御製文集，命令翰林院的徐鉉撰寫碑記。淳化元年，皇帝下詔讓參知政事蘇易簡撰寫《三教聖賢錄》，讓通慧大師贊寧和太一宮道士韓德純分管此事。贊寧撰寫了《鷲嶺聖賢錄》五十卷進獻。皇帝下令他擔任左街講經的首座。通利軍（後來廢除，隸屬於真定府）建造城池挖掘土地時，在古寺遺址發現了十尊巨大的石佛。皇帝下詔建造淳化寺來供奉這些佛像。皇帝下詔漣水軍的沙門道堅前往京城。召見並賜予偈語。道堅姓婁，神異莫測，能預知人的吉兇。當時潤州有個沙門號稱'四世界'，假裝瘋癲在市場上說禍福，應驗如神。潤州的商人想去漣水，'四世界'說：'那裡有個婁道者，是蹈寶華佛（Ratna-ucchraya Buddha）的化身。你如果見到他，一定能獲得巨大的利益。'商人到了漣水見到道堅並拜見了他。道堅說：'是'四世界'教你來的嗎？你不認識日光菩薩（Sūryaprabha），見我有什麼用？'商人回去後果然獲得了比平時更多的利益。回去尋找'四世界'，卻再也找不到了。皇帝下詔讓赤腳道者入宮覲見。皇帝問：'南方禪宗和律宗如何教化眾生？'赤腳道者回答：'最終歸於一個理。'皇帝起身繞著龍床走了一圈說：'這是禪還是律？'赤腳道者回答：'最終歸於一個理。'皇帝表示贊同。高麗國王派遣使者，請求賜予《大藏經》和御製《佛乘文集》。皇帝下詔賜予他們。

淳化二年，太原沙門重達從西天（古印度）返回，往返十年，進獻佛舍利和貝葉梵經。

【English Translation】 English version: Su Yijian disliked the Buddha because he was a Westerner. Since ancient times, no ruler has possessed such comprehensive knowledge as Emperor Taizong. The Buddha is a sage, and 'Five Indies' (ancient India) is the center of civilization. This place is merely the eastern border of the 'Five Indies'. Now, calling ourselves 'China' is to consider ourselves superior. Referring to other places as the 'Four Barbarians' is only in relation to the lands beyond our own borders. Confucian scholars lack comprehensive knowledge, focusing only on what is immediately before their eyes, and therefore often make incorrect statements. However, figures like Su Shi and Huang Tingjian understood this and were able to express it correctly.

The emperor ordered the eunuch Xie Baoyi to lead craftsmen, bestowed three hundred taels of gold, and sent them to Mount Emei to adorn the statue of Samantabhadra (Universal Worthy Bodhisattva), to renovate the temple, and bestowed the imperial collection of writings, ordering Xu Xuan of the Hanlin Academy to write the inscription. In the first year of the Chunhua era, the emperor issued an edict ordering the Councilor Su Yijian to compile the 'Records of Sages of the Three Teachings', and assigned the Venerable Zanning of Tonghui Temple and the Taoist Han Dechun of Taiyi Palace to oversee the matter. Zanning compiled and presented fifty volumes of the 'Records of Sages of Vulture Peak'. The emperor ordered him to serve as the chief of the Sutra Lectures on the Left Street. When Tongli Army (later abolished and placed under the jurisdiction of Zhending Prefecture) was building a city and excavating the land, they discovered ten large stone Buddhas at the site of an ancient temple. The emperor issued an edict to build Chunhua Temple to enshrine these statues. The emperor summoned the Shramana Daojian of Lianshui Army to the capital. He was summoned and bestowed with a verse. Daojian's surname was Lou, and he was unfathomably mystical, able to foresee people's fortunes and misfortunes. At that time, there was a Shramana in Runzhou who called himself 'Four Worlds', pretending to be mad and speaking of fortunes and misfortunes in the market, which were miraculously accurate. A merchant from Runzhou wanted to go to Lianshui, and 'Four Worlds' said, 'There is a Lou Daozhe there, who is an incarnation of Ratna-ucchraya Buddha (蹈寶華佛). If you see him, you will surely obtain great benefits.' The merchant arrived in Lianshui, saw Daojian, and paid his respects. Daojian said, 'Did 'Four Worlds' tell you to come? You do not recognize Suryaprabha (日光菩薩), what is the use of seeing me?' The merchant returned and indeed obtained more benefits than usual. He went back to look for 'Four Worlds', but could not find him again. The emperor summoned the barefoot Taoist to enter the palace for an audience. The emperor asked, 'How do the Chan and Vinaya schools of the South transform beings?' The barefoot Taoist replied, 'Ultimately, it comes down to one principle.' The emperor got up and walked around the dragon bed once, saying, 'Is this Chan or Vinaya?' The barefoot Taoist replied, 'Ultimately, it comes down to one principle.' The emperor expressed his approval. The King of Goryeo sent an envoy, requesting the bestowal of the 'Great Treasury Sutra' (Tripitaka) and the imperially commissioned 'Collection of Writings on the Buddha Vehicle'. The emperor issued an edict to bestow them.

In the second year of the Chunhua era, the Shramana Chongda of Taiyuan returned from the Western Heaven (ancient India), after a journey of ten years, and presented Buddha relics and palm-leaf Sanskrit scriptures.

。賜紫服住西京廣愛寺○敕翰林贊寧充史館編修○中天竺那爛陀寺沙門補陀吃多來朝。進佛舍利梵經。賜紫服○杭州西湖昭慶寺沙門省常。刺血書華嚴凈行品。結社修西方凈業。宰相王旦為之首參政蘇易簡百三十二人。一時士夫皆稱凈行社弟子。比丘預者千眾人。謂廬山蓮社莫如此日之盛○申公呂蒙正微時窶甚(窶郡羽反貧也)常幹謁人。有僧憐之給其食。彌月又罄。乃令就居房廊隨眾粥飯。遂得安心讀書。是年獲薦。僧復備裝遣之。竟魁多士。后十年執政郊祀。奉給皆不請。上間其故對以私恩未報。上嘆曰。僧中有若人耶。乃牒西京令寺僧取奉資修寺以為報。公常晨興禮佛。祝之曰。不信三寶者愿勿生我家。愿子孫世世食祿護持佛法。公之子公著。猶子夷簡。並封申公。皆知敬佛。每於元旦出所事諸禪老書誨。拜而讀之。蒙正居政府日。焚疏請言法華齋。翌旦言至坐堂上。公將出。念當拜不當拜。言大呼曰。呂老子快出來。拜亦得不拜亦得。公大驚遽出拜之。齋畢問未來休咎。言索筆書亳州二字。及后罷相知亳。始悟前讖(大慧武庫)○南海占城國沙門凈戒。詣闕獻如意金銅鈴杵龍腦香。詔國忌日宰相已下詣寺觀行香。禁不得事腥酒。

四年。詔西邊諸郡梵僧西來。中國僧西遊而還者。所持梵經並先具奏。封

【現代漢語翻譯】 現代漢語譯本：賜給他紫色的僧袍，讓他住在西京的廣愛寺。皇帝下令翰林贊寧擔任史館編修。中天竺那爛陀寺的沙門補陀吃多前來朝見，進獻佛舍利和梵文佛經，皇帝賜給他紫色的僧袍。杭州西湖昭慶寺的沙門省常，刺血書寫《華嚴凈行品》，結社修習西方凈土法門。宰相王旦為社長，參政蘇易簡等一百三十二人蔘加。當時士大夫都自稱是凈行社的弟子，比丘參加者有千餘人，人們說廬山蓮社也沒有像今天這樣興盛。申公呂蒙正貧困的時候，經常拜訪別人求助。有個僧人可憐他，給他提供食物，一個月后又用完了。於是僧人讓他住在寺廟的房廊里，跟隨大眾一起吃粥飯，呂蒙正因此得以安心讀書，當年就考中了進士。僧人又為他準備了行裝送他上路，呂蒙正最終高中狀元。十年後，呂蒙正擔任宰相，在郊祀時，僧人供奉的物品他一概不接受。皇帝問他原因，他回答說私人的恩情還沒有報答。皇帝感嘆說：『僧人中竟然有這樣的人啊！』於是下令西京的官員讓寺里的僧人取出供奉的財物，資助修繕寺廟作為報答。呂蒙正常常早起禮佛，祝願說：『不相信三寶的人，希望不要生在我家，希望子孫世世代代享受俸祿，護持佛法。』呂蒙正的兒子呂公著，侄子呂夷簡，都被封為申公，都懂得敬佛。每年元旦，都拿出所事奉的禪宗老和尚的書信教誨，拜讀。呂蒙正在政府任職時，上書請求舉辦言說法華經的齋會。第二天，言法華來到坐堂上，呂蒙正將要出來，心中想著應該拜還是不應該拜。言法華大聲呼喊說：『呂老頭快出來，拜也可以，不拜也可以。』呂蒙正大驚，趕緊出來拜見。齋會結束后，呂蒙正問他未來的吉兇。言法華索要筆墨，寫下『亳州』二字。後來呂蒙正被罷免宰相，到亳州任職，這才明白之前的預言。南海占城國（位於今天越南南部）的沙門凈戒，到朝廷進獻如意、金銅鈴杵、龍腦香。皇帝下詔在國忌日，宰相以下官員到寺廟道觀行香，禁止食用葷腥和飲酒。 四年，皇帝下詔西邊各郡的梵僧西來，中國僧人西遊歸來的人，所持的梵文佛經都要事先上奏，封存起來。

【English Translation】 English version: He was granted a purple robe and resided in Guang'ai Temple in Xijing (present-day Xi'an). The emperor ordered Zan Ning of the Hanlin Academy to serve as an editor in the History Office. Putuo Chiduo, a Shramana (Buddhist monk) from Nalanda Monastery (an ancient center of learning in India) in Central India, came to the court, presenting Buddha's relics and Sanskrit scriptures. The emperor bestowed upon him a purple robe. Shengchang, a Shramana of Zhaoqing Temple in West Lake, Hangzhou, pricked his skin to write the 'Pure Conduct Chapter' of the Avatamsaka Sutra (Flower Garland Sutra), and formed a society to cultivate the Western Pure Land (a school of Mahayana Buddhism). Prime Minister Wang Dan was the head of the society, and 132 people, including Vice Minister Su Yijian, participated. At that time, scholars and officials all called themselves disciples of the Pure Conduct Society, and more than a thousand Bhikshus (Buddhist monks) participated. People said that the Lotus Society of Mount Lu (a famous Buddhist center) was not as prosperous as it is today. When Shen Gong (Duke of Shen) Lü Mengzheng was poor, he often visited people for help. A monk took pity on him and provided him with food, which ran out after a month. So the monk had him live in the temple's corridor and eat porridge with the public. Lü Mengzheng was able to study in peace and passed the imperial examination that year. The monk prepared his luggage and sent him on his way. Lü Mengzheng eventually became the top scholar. Ten years later, Lü Mengzheng served as Prime Minister. During the suburban sacrifices, he refused all the offerings from the monk. The emperor asked him the reason, and he replied that he had not yet repaid the private kindness. The emperor sighed and said, 'There are such people among the monks!' So he ordered the officials of Xijing to have the monks of the temple take out the offerings and use them to repair the temple as repayment. Lü Mengzheng often got up early to worship the Buddha, praying, 'Those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), I hope they will not be born into my family. I hope my descendants will enjoy俸祿(official's salary) and uphold the Buddha's Dharma for generations.' Lü Mengzheng's son, Lü Gongzhuo, and nephew, Lü Yijian, were both enfeoffed as Shen Gong, and both knew how to respect the Buddha. Every New Year's Day, they would take out the letters and teachings of the old Chan (Zen) monks they served and read them respectfully. When Lü Mengzheng was in the government, he submitted a memorial requesting to hold a vegetarian feast to expound the Lotus Sutra (a very important Mahayana Buddhist scripture). The next day, Yan Fahua (name of a monk) came to the hall. Lü Mengzheng was about to come out, thinking whether he should bow or not. Yan Fahua shouted loudly, 'Old man Lü, come out quickly! Bowing is okay, not bowing is also okay.' Lü Mengzheng was shocked and hurried out to pay his respects. After the feast, Lü Mengzheng asked him about his future fortune. Yan Fahua asked for a pen and ink and wrote the two characters '亳州 (Bozhou, a place name)'. Later, Lü Mengzheng was dismissed as Prime Minister and went to Bozhou to take office, and then he understood the previous prophecy. Jingjie, a Shramana from Champa (an ancient kingdom located in present-day southern Vietnam) in the South China Sea, came to the court to present a Ruyi (a scepter symbolizing good fortune), a golden bronze bell and Vajra (a ritual weapon), and borneol camphor. The emperor issued an edict that on the anniversary of the emperor's death, officials below the Prime Minister should go to temples and Taoist temples to offer incense, and were forbidden to eat meat and drink alcohol. In the fourth year, the emperor issued an edict that Sanskrit monks from the western prefectures should come to the west, and Chinese monks who had traveled to the west and returned should first report the Sanskrit scriptures they held and seal them up.

題進上○高麗國王治遣使謝賜藏經御製文集○上幸開寶塔院問僧。卿是何人。僧云。塔主。上曰朕塔云何卿作主。僧無對(雪竇代云盍聞咸如)因僧朝見。上曰。甚處來。對云。廬山臥云庵。上曰。臥云深處不朝天。僧無對(雪竇代云難避至能)上嘗夢天人云。請陛下發菩提心翌旦宣問西街。菩提心如何發。俱無對(雪竇代雲實謂今古平聞)。

五年。中聞國沙門吉祥進大乘祝藏經。詔五藏法賢等詳定。賢奏此經是于闐書體非是梵文。其中無請問人及聽法眾。前後六十五處文義不正。帝召賢諭之曰。使邪偽得行。非所以崇佛教也。宜焚棄此本以絕後惑○蜀民李順反陷成都。上遣昭宣使王繼恩攻破之。覆命參知政事趙昌言。充川陜路兵馬都使。既行。時峨眉高僧茂貞赴召。謂上曰。昌言額絞有反相。不宜委以蜀事。上方悔之。及昌言至鳳翔時。寇準為守。密上書言。昌言有重名無子息。不可授以兵柄。上得疏憶茂貞言。大驚乃以昌言知鳳翔。而召寇準參政事。

至道元年。中天竺沙門迦羅扇帝來朝。進佛頂舍利貝葉梵經○詔兩浙福建路每寺三百人。歲度一人。尼百人。度一人。誦經百紙讀經五百紙為合格○詔兩街僧錄省才進盂蘭盆儀。

二年。詔以御製秘藏詮二十卷緣識五卷趙遙詠十卷命兩街箋註。

【現代漢語翻譯】 現代漢語譯本： 高麗國王派遣使者前來，感謝朝廷賞賜的藏經和御製文集。皇上前往開寶塔院，問僧人：『你是何人？』僧人回答：『是塔主。』皇上說：『朕的塔，為何你來做主？』僧人無言以對。（雪竇禪師代答說：『何不聞咸如之言？』）一次僧人前來朝見，皇上問：『從哪裡來？』回答說：『廬山臥云庵。』皇上說：『臥云深處不朝天。』僧人無言以對。（雪竇禪師代答說：『難避至能。』）皇上曾夢見天人說：『請陛下發菩提心。』第二天，皇上詢問西街僧人，『菩提心如何發？』眾僧都無言以對。（雪竇禪師代答說：『實謂今古平聞。』） 五年，中印度沙門吉祥進獻大乘祝藏經。皇上命令五藏法賢等人詳細審定。法賢上奏說：『此經是于闐（Khotan，古代西域國名）的書體，不是梵文。其中沒有請問人和聽法大眾，前後有六十五處文義不正。』皇上召見法賢告誡他說：『如果讓邪偽之說得以流行，就不能崇尚佛教了。應該焚燬此經，以杜絕後患。』蜀地百姓李順反叛，攻陷成都。皇上派遣昭宣使王繼恩攻破了成都。又任命參知政事趙昌言，擔任川陜路兵馬都使。趙昌言即將出發時，峨眉山高僧茂貞前來覲見，對皇上說：『趙昌言額頭紋路有反叛之相，不宜委以蜀地之事。』皇上這才後悔。等到趙昌言到達鳳翔時，寇準擔任鳳翔的知府，秘密上書說：『趙昌言有重名，但沒有子嗣，不可授予兵權。』皇上得到奏疏，想起茂貞的話，非常驚訝，於是任命趙昌言為鳳翔知府，而召寇準入朝擔任參知政事。 至道元年，中天竺（Central India）沙門迦羅扇帝來朝，進獻佛頂舍利和貝葉梵經。皇上下詔兩浙（Zhejiang），福建（Fujian）路，每座寺廟三百人，每年可允許一人出家。尼姑庵一百人，允許一人出家。誦經一百紙，讀經五百紙，才算合格。皇上下詔兩街僧錄省進獻盂蘭盆儀。 二年，皇上下詔將御製秘藏詮二十卷、緣識五卷、趙遙詠十卷，命令兩街僧錄省進行箋註。

【English Translation】 English version: The King of Goryeo (ancient Korean kingdom) sent envoys to express gratitude for the bestowed Tripitaka and the Emperor's collection of writings. The Emperor went to Kaibao Pagoda Temple and asked a monk, 'Who are you?' The monk replied, 'The pagoda master.' The Emperor said, 'Why do you preside over my pagoda?' The monk was speechless. (Zen Master Xuedou responded on his behalf: 'Why haven't you heard the words of Xianru?') Once, when a monk came to court, the Emperor asked, 'Where do you come from?' He replied, 'Woyun Hermitage on Mount Lu.' The Emperor said, 'Deep in Woyun Hermitage, one does not pay homage to the heavens.' The monk was speechless. (Zen Master Xuedou responded on his behalf: 'Difficult to avoid the ultimate ability.') The Emperor once dreamed of a celestial being who said, 'Please, Your Majesty, arouse the Bodhi mind.' The next morning, the Emperor asked the monks of West Street, 'How does one arouse the Bodhi mind?' None of the monks could answer. (Zen Master Xuedou responded on his behalf: 'Truly, it is said that the past and present are equally heard.') In the fifth year, the Shramana Jixiang from Central India presented the Mahayana Blessing Sutra. The Emperor ordered Wuzang Faxian and others to examine it in detail. Faxian reported, 'This sutra is in the Khotanese script, not Sanskrit. There are no questioners or listeners, and there are sixty-five places where the meaning is incorrect.' The Emperor summoned Faxian and admonished him, 'If false teachings are allowed to spread, Buddhism cannot be revered. This sutra should be burned to prevent future confusion.' The people of Shu, led by Li Shun, rebelled and captured Chengdu. The Emperor sent Zhao Xuan envoy Wang Ji'en to break through and recapture Chengdu. He then appointed Zhao Changyan, the Vice Minister of the Department of State Affairs, as the military commissioner of the Chuan-Shaanxi circuit. As Zhao Changyan was about to depart, the eminent monk Maozhen of Mount Emei came to see the Emperor and said, 'Zhao Changyan's forehead lines indicate rebellion; it is not appropriate to entrust him with the affairs of Shu.' The Emperor then regretted his decision. When Zhao Changyan arrived in Fengxiang, Kou Zhun, the prefect of Fengxiang, secretly wrote a memorial saying, 'Zhao Changyan has a great reputation but no heir; he should not be given military power.' Upon receiving the memorial and recalling Maozhen's words, the Emperor was greatly alarmed and appointed Zhao Changyan as the prefect of Fengxiang, while summoning Kou Zhun to the court to serve as the Vice Minister of the Department of State Affairs. In the first year of the Zhidào era, the Shramana Kaluoshandi from Central India came to the court, presenting the Buddha's Crown Relic and palm-leaf Sanskrit scriptures. The Emperor decreed that in the Liangzhe (Zhejiang) and Fujian circuits, each temple with three hundred monks could ordain one monk each year. Each nunnery with one hundred nuns could ordain one nun each year. Reciting one hundred sheets of scriptures and reading five hundred sheets of scriptures were required to qualify. The Emperor ordered the Senglu (Buddhist registry) of the two streets to present the Ullambana ceremony. In the second year, the Emperor decreed that the Imperial Collection of Secret Interpretations in twenty volumes, the Records of Conditions in five volumes, and Zhao Yao's Poems in ten volumes should be annotated by the Senglu of the two streets.

入大藏頒行。

藏六秀師曰。秀嘗恭覽秘藏詮等三文知旨。義與契經相爲表裡。所謂現在佛以梵王帝釋身稱性而說法也。

敕史館編修贊寧知西京教門事。

三年九月○西天竺沙門羅護羅來朝。進貝葉梵經。賜紫服。

佛祖統紀卷第四十三(終)

○國初有天神。降於盩屋(音周質扶風屬縣)張守真家。自言。玉帝之輔。奉上帝命護衛宋朝。所言禍福皆驗守真遂為道士。至是上召守真入見。陳立壇設醮之法。敕于瓊林苑設周天大醮。遣記居舍人王龜從。就終南山建上清太平宮。以奉天神。上親征太原天神降言。宜設醮謝勝捷。逾旬王師秦捷。上遣使詣宮醮謝其夕降言曰。上帝諸天皆喜國祚延永過於有唐。乃詔封天神為翊聖保德真君。賜守真崇元大師。自是公卿士庶詣宮祈叩。必降語告誡(國朝會要)。

○詔華州處士陳摶入見。不就。再遣中謁者(漢世稱內使為中謁者)。賜以詩曰。曾向前朝出白雲。後來訊息杳無聞。如今若解隨徴召。盡把三峰乞與君。摶不得已詣闕。冠華陽巾羽服草屩以賓禮見(草曰屩。音□。木曰屐。皮曰履。麻曰鞋。有藉曰屧。悉葉反)。賜號希夷先生。令見壽王(真宗初封)及門而反曰。王門廝后皆將相之具。何必見王。由是上屬意真宗。宰相宋琪從

【現代漢語翻譯】 現代漢語譯本

入大藏頒行。

藏六秀師說：『我曾經恭敬地瀏覽過《秘藏詮》等三篇文章，深知其旨要。其義理與佛經相互表裡，所說的就是現在佛以梵王（Brahmā，色界諸天之王）帝釋（Indra，忉利天之主）之身，隨順眾生的根性而說法啊。』

皇帝敕令史館編修贊寧（Zanning）管理西京（今西安）的佛教事務。

三年九月，西天竺（India）沙門（Śrāmaṇa，出家修道者）羅護羅（Rāhula）前來朝見，進獻貝葉梵經。皇帝賜予他紫色的袈裟。

《佛祖統紀》卷第四十三（完）

國朝初期，有天神降臨在盩屋（Zhōuzhì，音周質，扶風縣的下屬縣）張守真家。自稱是玉帝（Jade Emperor，道教神祇）的輔佐，奉上帝（Supreme Deity）的命令護衛宋朝。所說關於禍福的事情都應驗了。張守真於是做了道士。到這時，皇帝召見張守真入宮，他陳述了設立道壇、舉行齋醮的方法。皇帝下令在瓊林苑設立周天大醮，派遣記居舍人王龜從，在終南山建造上清太平宮，用來供奉天神。皇帝親自征討太原時，天神降下神諭說，應該設醮感謝勝利。過了十天，王師傳來勝利的訊息。皇帝派遣使者前往宮中設醮感謝。當晚，天神降下神諭說：『上帝和諸天都為之高興，宋朝的國運將比有唐朝更加長久。』於是皇帝下詔封天神為翊聖保德真君，賜予張守真崇元大師的稱號。從此，公卿士庶前往宮中祈禱，天神必定降下神諭告誡（《國朝會要》）。

皇帝下詔讓華州（Huazhou）的隱士陳摶（Chén Tuán）入宮覲見，陳摶不肯。皇帝再次派遣中謁者（zhōngyèzhě，漢代稱內廷使者為中謁者）前往。並賜詩一首說：『曾經在向前朝隱居白雲之中，後來就杳無音信了。如今如果能夠聽從詔令前來，朕就把三峰山都賜給你。』陳摶不得已前往京城，頭戴華陽巾，身穿羽衣，腳穿草鞋，以賓客之禮覲見（草鞋叫做屩（jué），音同『掘』；木屐叫做屐（jī）；皮鞋叫做履（lǚ）；麻鞋叫做鞋（xié）；有襯墊的鞋叫做屧（xiè），音同『謝』）。皇帝賜予他『希夷先生』的稱號，讓他去拜見壽王（Shòu Wáng，真宗皇帝最初的封號）。陳摶走到壽王府門前又返回，說：『王府門前的僕役日後都會成為將相之才，何必去見王爺呢？』因此，皇帝更加屬意真宗，宰相宋琪（Sòng Qí）也因此更加看重真宗。

【English Translation】 English version

To be included in the Great Treasury and promulgated.

The monk Zangliu Xiu said: 'I have respectfully perused the three texts including the 'Secret Treasury Explanation' and deeply understand its essence. Its meaning is mutually complementary to the sutras. What it speaks of is the present Buddha preaching the Dharma in accordance with the nature of beings, appearing as Brahmā (king of the heavens in the Form Realm) and Indra (lord of the Trāyastriṃśa Heaven).'

The Emperor ordered Zanning (Zanning), a compiler at the Imperial Academy, to manage Buddhist affairs in Xijing (present-day Xi'an).

In the ninth month of the third year, the Śrāmaṇa (monk) Rāhula (Rāhula) from West India (India) came to the court and presented palm-leaf Sanskrit scriptures. The Emperor bestowed upon him a purple robe.

Chronicles of the Buddha Ancestors, Volume 43 (End)

In the early years of the dynasty, a celestial being descended upon the home of Zhang Shouzhen in Zhouzhi (Zhōuzhì, a subordinate county of Fufeng County). He claimed to be an assistant to the Jade Emperor (Jade Emperor, a Taoist deity), and was ordered by the Supreme Deity (Supreme Deity) to protect the Song Dynasty. His predictions of fortune and misfortune all came true. Zhang Shouzhen then became a Taoist priest. At this time, the Emperor summoned Zhang Shouzhen to the palace, where he presented methods for establishing altars and conducting rituals. The Emperor ordered the establishment of a Zhou Tian Grand Ritual in the Qionglin Garden, and sent the recorder Wang Guicong to build the Shangqing Taiping Palace on Mount Zhongnan to enshrine the celestial being. When the Emperor personally campaigned against Taiyuan, the celestial being descended and said that a ritual should be held to thank for the victory. Ten days later, the royal army reported victory. The Emperor sent envoys to the palace to perform a ritual of thanksgiving. That night, the celestial being descended and said: 'The Supreme Deity and all the heavens are pleased, and the fate of the Song Dynasty will be longer than that of the Tang Dynasty.' Therefore, the Emperor issued an edict to confer upon the celestial being the title of 'True Lord Assisting the Sage and Protecting Virtue,' and bestowed upon Zhang Shouzhen the title of 'Master Chongyuan.' From then on, dukes, ministers, and commoners went to the palace to pray, and the celestial being would surely descend and give admonitions (Essentials of the Dynasty).

The Emperor issued an edict summoning the recluse Chen Tuan (Chén Tuán) of Huazhou (Huazhou) to court, but Chen Tuan refused. The Emperor sent the zhongyezhe (zhōngyèzhě, during the Han dynasty, inner court messengers were called zhongyezhe) again. He also bestowed a poem saying: 'Once you lived in seclusion among the white clouds of the previous dynasty, and later there was no news of you. Now, if you can obey the summons and come, I will give you all three peaks of the mountain.' Chen Tuan reluctantly went to the capital, wearing a Huayang cap, feather robes, and straw sandals, and was received with the courtesy of a guest (straw sandals are called jue (jué), pronounced 'jue'; wooden clogs are called ji (jī); leather shoes are called lǚ (lǚ); hemp shoes are called xié (xié); shoes with padding are called xiè (xiè), pronounced 'xie'). The Emperor bestowed upon him the title of 'Master Xiyi,' and ordered him to meet the Prince of Shou (Shòu Wáng, the initial title of Emperor Zhenzong). Chen Tuan turned back at the gate of the Prince's residence, saying: 'The servants at the Prince's gate will all become generals and ministers in the future, why bother to see the Prince?' Therefore, the Emperor favored Zhenzong even more, and the Chancellor Song Qi (Sòng Qí) also valued Zhenzong more because of this.

容問曰。先生得玄默之道。可以化人乎。摶曰。山林之人無道可傳。聖上天日之表正君臣合德圖治之時也。

○舒州奏貢瑞石言。懷寧縣人柯萼逢異僧。令往萬歲山取寶僧以杖指古松萼掘之得黝石(于紏反青黑色)上刻梁志公記云。吾觀四五朝後次丙子年趙號太平二十一帝。社稷永安。僧忽不見。上覽石敬嘆不已。忽一日誌公降禁中。上親聞訓語乃遣使詣鐘山奉齋。其文略曰。至真臨格。寶訓躬聞。審基緒之由來。積慶靈之永久。乃詔賜號道林真覺菩薩。公私不得指斥其名。因號寶公。

贊曰。當　太宗朝兩獲瑞石。皆稱趙二十一帝。嘉州之貢猶可以言人為之。至於舒州之獻志公所記異僧親指。非可言人為也。及志公降禁中聞寶訓。遣使鐘山奉齋致謝。非聖天子有所誠感曷至於是。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十四

宋咸淳四明東湖沙門志磐撰

法運通塞志十七之十一

真宗(太宗第三子。母元德皇后李氏。十二月二日為承天節永定陵)

咸平元年。御製三藏聖教序。賜明教大師法賢等。令置先帝聖教序后。沙門可升注序進上○詔知制誥朱昂兼譯經潤文官○御製崇釋論。其略云。奉乃十力(佛有十力)。輔茲五常。上法之以愛

【現代漢語翻譯】 現代漢語譯本：容問道：『先生您領悟了玄默之道，可以用來教化世人嗎？』 摶回答說：『我這山林之人沒有什麼道可以傳授。當今聖上英明，如天上的太陽一般，正是君臣同心同德，謀求國家治理的時候。』 舒州上奏進貢瑞石，說：懷寧縣人柯萼遇到一位奇異的僧人，讓他去萬歲山取寶。僧人用手杖指著一棵古松，柯萼挖掘后得到一塊黝黑的石頭（黝，讀yǒu，糾，讀tuī，青黑色），上面刻著梁志公（Zhi Gong of Liang Dynasty）的記載，說：『我觀察四五個朝代之後，在丙子年，趙氏稱太平，傳二十一位皇帝，社稷永遠安寧。』僧人忽然不見了。皇上看了這塊石頭，非常驚歎。忽然有一天，志公降臨皇宮禁中，皇上親自聽取了他的訓示，於是派遣使者前往鐘山設齋供奉。其文大略是：『至真降臨，寶貴的訓示親自聽聞。審察基業的由來，積累慶靈的永久。』於是下詔賜號道林真覺菩薩。朝廷上下不得直呼其名。因此號為寶公（Bao Gong）。 贊曰：當太宗（Tai Zong）朝時，兩次獲得瑞石，都稱趙氏有二十一位皇帝。嘉州進貢的瑞石，還可以說是人為的。至於舒州進獻的瑞石，是志公所記載，奇異的僧人親自指點，就不能說是人為的了。等到志公降臨皇宮禁中，聽到寶貴的訓示，派遣使者前往鐘山設齋致謝。如果不是聖明天子有所誠心感動，怎麼會到這種地步呢？ 佛祖統紀卷第四十四 宋咸淳四明東湖沙門志磐撰 法運通塞志十七之十一 真宗（Zhen Zong）（太宗第三子，母親是元德皇后李氏，十二月二日為承天節，葬于永定陵） 咸平元年，御製三藏聖教序，賜給明教大師法賢（Fa Xian）等，讓他們放在先帝聖教序之後。沙門可升（Ke Sheng）註釋序文進獻皇上。詔令知制誥朱昂（Zhu Ang）兼任譯經潤文官。御製崇釋論，其大略是：奉行佛的十力（Shi Li）（佛有十種力量），輔助人倫的五常。用佛法來推行仁愛。

【English Translation】 English version: Rong asked: 'Venerable Sir, you have attained the Way of profound silence. Can you use it to transform people?' Tuan replied: 'I, a man of the mountains and forests, have no Way to impart. His Majesty is wise, like the sun in the sky. It is a time when ruler and ministers are of one heart and mind, seeking to govern the country well.' Shu Prefecture presented a propitious stone, saying: Ke E (Ke E), a man from Huaining County, encountered a strange monk who told him to go to Wansui Mountain to retrieve a treasure. The monk pointed to an ancient pine tree with his staff. Ke E dug and found a dark stone (you, pronounced yǒu, jiu, pronounced tuī, dark black), on which was engraved the record of Zhi Gong (Zhi Gong of Liang Dynasty) of the Liang Dynasty, saying: 'I observe that after four or five dynasties, in the year Bingzi, the Zhao family will claim Taiping, and twenty-one emperors will reign, and the country will be forever peaceful.' The monk suddenly disappeared. The Emperor was very amazed when he saw the stone. Suddenly, one day, Zhi Gong descended into the imperial palace, and the Emperor personally listened to his instructions, and then sent an envoy to Zhong Mountain to hold a fast and offering. The text roughly said: 'The ultimate truth descends, and the precious instructions are personally heard. Examine the origin of the foundation, and accumulate the permanence of auspiciousness.' Therefore, an imperial decree was issued to grant the title Daolin True Enlightenment Bodhisattva. No one in the court or public was allowed to call him by his name. Therefore, he was called Bao Gong (Bao Gong). Eulogy: During the reign of Emperor Taizong (Tai Zong), two propitious stones were obtained, both claiming that the Zhao family would have twenty-one emperors. The propitious stone presented by Jia Prefecture could be said to be man-made. As for the propitious stone presented by Shu Prefecture, it was recorded by Zhi Gong, and the strange monk personally pointed it out, so it cannot be said to be man-made. When Zhi Gong descended into the imperial palace and heard the precious instructions, he sent an envoy to Zhong Mountain to hold a fast and express gratitude. If it were not for the sincere feeling of the wise Emperor, how could it have come to this? Record of the Lineage of the Buddha and Patriarchs, Volume Forty-Four Compiled by Shramana Zhi Pan (Zhi Pan) of Donghu, Siming, of the Song Dynasty Record of the Fluctuations of the Dharma, Seventeen of Eleven Emperor Zhenzong (Zhen Zong) (Third son of Emperor Taizong, his mother was Empress Yuande Li, the second day of the twelfth month was the Chengtian Festival, and he was buried in Yongding Mausoleum) In the first year of Xianping, he wrote the Preface to the Tripitaka Sacred Teachings and bestowed it to Mingjiao Master Faxian (Fa Xian) and others, ordering them to place it after the Preface to the Sacred Teachings of the late Emperor. Shramana Kesheng (Ke Sheng) annotated the preface and presented it to the Emperor. An edict was issued appointing Zhu Ang (Zhu Ang), the drafter of imperial edicts, as concurrently the translator and editor of scriptures. The Emperor wrote the Treatise on Veneration of釋(Buddhism), the gist of which was: To uphold the ten powers of the Buddha (Shi Li) (the Buddha has ten powers) and to assist the five constant virtues of human relations. To promote love through the Dharma.

民。下遵之而遷善。誠可以庇黎庶而登仁壽也。又曰。釋氏戒律之書興周孔荀孟。跡異而道同。大指勸人之善禁人之惡。不殺則仁矣。不盜則廉矣。不惑則信矣。不妄則正矣。不醉則莊矣○中天竺沙門你尾抳等來朝。進佛舍利梵經菩提樹葉菩提子數珠。賜紫衣○西天竺沙門佛護來朝進梵經。賜紫衣○敕史館編修贊寧充右街僧錄。

二年禮部侍郎陣恕言。譯經院久費供億。乞罷之。上以先朝盛典不許○敕史館編修贊寧遷左街僧錄。三年八月。試光祿卿天息災亡。謚慧辯法師。敕有司具禮送終○慈照聰禪師(見首山)住襄州石門。郡守以事笞之。暨歸首座問訊曰。守無故屈辱和上。師以手指地曰。教他平地起骨堆。即見隨指起一堆土。守全家以病死(大慧武庫)。

四年五月。試鴻臚卿法賢亡。謚玄覺法師。敕送終如慧辯禮○史館修撰左右街僧錄贊寧亡。學士王禹偁序其文曰。師年八十二。視聽不衰。歷京師十四朝吳越四世。終能受洪範向用之福。處浮圖具瞻之地。所謂必得其壽必得其位者乎。師所述內典錄百五十卷。外學集四十九卷。覽其文知其道矣。師嘗著通論有駁董仲舒難王充斥顏師古。證蔡邕非史通等。禹偁見之大服其說。作書與師曰。辰借通論。日殆三複。使聖人之道無傷于明夷儒家者流不致於迷

【現代漢語翻譯】 現代漢語譯本：民眾會效仿他們而向善，這確實可以庇護百姓，使他們達到仁愛長壽的境界。還有人說，佛教的戒律書籍，興盛于周朝的孔子、荀子、孟子時代，形式不同，但道理相同，主要都是勸人行善，禁止人作惡。不殺生就是仁愛，不偷盜就是廉潔，不迷惑就是誠信，不妄語就是正直，不醉酒就是莊重。中天竺的沙門你尾抳（僧侶的名字）等人來朝拜，進獻佛舍利、梵文經書、菩提樹葉、菩提子數珠。皇帝賜予他們紫衣。西天竺的沙門佛護（僧侶的名字）來朝拜，進獻梵文經書。皇帝賜予他紫衣。皇帝命令史館編修贊寧（僧侶的名字）擔任右街僧錄。 二年，禮部侍郎陣恕說，譯經院長期耗費供奉，請求撤銷它。皇帝認為這是先朝的盛大典制，不允許。皇帝命令史館編修贊寧升任左街僧錄。三年八月，試光祿卿天息災（僧侶的名字）去世，謚號慧辯法師。皇帝命令有關部門按照禮儀安葬他。慈照聰禪師（僧侶的名字，見首山）住在襄州石門。郡守因為一些事情鞭打了他。等到他回到住處，首座前去問候說，『郡守無緣無故地侮辱和尚您。』慈照聰禪師用手指著地面說，『教他平地起骨堆。』隨即看見隨著手指的地方出現一堆土。郡守全家都因病去世（出自大慧武庫）。 四年五月，試鴻臚卿法賢（僧侶的名字）去世，謚號玄覺法師。皇帝命令按照慧辯法師的禮儀安葬他。史館修撰、左右街僧錄贊寧去世。學士王禹偁為他寫的文章序言說，『贊寧法師享年八十二歲，視力和聽力都沒有衰退，歷經京城十四個朝代，吳越四代。最終能夠享受到《洪範》所說的『向用五福』的福報，身處佛教界備受矚目的地位。這大概就是所謂的『必得其壽，必得其位』吧。』贊寧法師所著的佛教典籍目錄有一百五十卷，外學著作有四十九卷。閱讀他的文章，就能瞭解他的思想。贊寧法師曾經寫過通論，其中駁斥董仲舒，批駁王充，指責顏師古，證明蔡邕的觀點與《史通》不同等等。王禹偁看到后非常佩服他的學說，寫信給贊寧法師說，『我借閱了您的通論，每天幾乎要反覆閱讀三遍。使聖人的道理不至於因為明夷卦而受到損害，儒家學派的人不至於迷失方向。』

【English Translation】 English version: The people will follow them and move towards goodness, which can indeed protect the common people and enable them to attain benevolence and longevity. It is also said that the Buddhist precepts and scriptures flourished during the time of Confucius, Xunzi, and Mencius in the Zhou Dynasty. Although the forms are different, the principles are the same, mainly to persuade people to do good and prohibit them from doing evil. Not killing is benevolence, not stealing is integrity, not being deluded is trustworthiness, not lying is righteousness, and not being drunk is solemnity. The Shramana Niwini (name of a monk) and others from Central India came to pay tribute, presenting Buddha's relics, Sanskrit scriptures, Bodhi tree leaves, and Bodhi seed rosaries. The emperor bestowed purple robes upon them. The Shramana Fuhu (name of a monk) from West India came to pay tribute, presenting Sanskrit scriptures. The emperor bestowed a purple robe upon him. The emperor ordered Zanning (name of a monk), a compiler at the Imperial Academy, to serve as the Right Street Monastic Registrar. In the second year, the Vice Minister of the Ministry of Rites, Zhen Shu, said that the Translation Bureau had been consuming offerings for a long time and requested its abolition. The emperor considered this a grand institution of the previous dynasty and did not allow it. The emperor ordered Zanning, a compiler at the Imperial Academy, to be promoted to Left Street Monastic Registrar. In the third year, in August, the Probationary Minister of the Court of Imperial Sacrifices, Tianxizai (name of a monk), passed away and was posthumously named the 'Wise and Eloquent Dharma Master'. The emperor ordered the relevant departments to arrange his funeral according to the rites. Chan Master Cizhao Cong (name of a monk, see Shou Shan) resided in Shimen, Xiangzhou. The prefect flogged him for some matter. When he returned to his residence, the head monk went to inquire, saying, 'The prefect has humiliated the Venerable One for no reason.' Chan Master Cizhao Cong pointed to the ground and said, 'Teach him to raise a pile of bones from the flat ground.' Immediately, a pile of earth appeared where he pointed. The prefect's entire family died of illness (from the Great Wisdom Treasury). In the fourth year, in May, the Probationary Minister of the Court of State Ceremonies, Faxian (name of a monk), passed away and was posthumously named the 'Mystic Enlightenment Dharma Master'. The emperor ordered his funeral to be arranged according to the rites for Dharma Master Huibian. Zanning, a compiler at the Imperial Academy and the Left and Right Street Monastic Registrar, passed away. The scholar Wang Yucheng wrote in the preface to his works, 'Master Zanning lived to the age of eighty-two, his eyesight and hearing did not decline, and he lived through fourteen dynasties in the capital and four generations in Wuyue. In the end, he was able to enjoy the blessings of 'using the five blessings' mentioned in the Hong Fan, and he held a prominent position in the Buddhist community. This is probably what is meant by 'one will surely attain longevity and one will surely attain position.' Master Zanning's catalog of Buddhist scriptures contains one hundred and fifty volumes, and his external studies contain forty-nine volumes. By reading his writings, one can understand his thoughts. Master Zanning once wrote a general treatise, in which he refuted Dong Zhongshu, criticized Wang Chong, accused Yan Shigu, and proved that Cai Yong's views differed from the Shi Tong, etc. Wang Yucheng greatly admired his theories after seeing them and wrote a letter to Master Zanning, saying, 'I borrowed your general treatise and read it almost three times a day. It ensures that the principles of the sages are not harmed by the Mingyi hexagram, and that those of the Confucian school are not led astray.'

。復自周秦以降作者眾矣。至於斥楊墨而尊姬孔。不無其人。如此歷詆諸家丕顯聖道者。吾未之見也。師胡為而來哉。得非天祚素王而假手於我師者與。不然天下冠章甫而衣逢掖者。豈遂無其人也(禮記孔子曰。予少居魯。衣逢掖之衣。長居宋。冠章甫之冠。逢猶大也。大袂禪衣。章甫殷冠。宋殷后。孔子祖于宋也。逢如宋。掖音亦。袂彌蔽反。袖也。禪單同)。仆雖不佞亦嘗從事於斯矣。每欲厲墨兵而討百氏俘于儒宮。且取其小道亂常之甚者。孥戮之。俾乎祖述憲章之道與天比崇。然後知夫子之尊也。區區此懷為日斯久。今茲睹師通論之作。所謂時雨降矣。日月出矣。溉灌爝火復何為哉(莊子日月出矣。爝火不息。爝音爵。火炬也。見王氏小畜集)師述僧史略三卷。凡法門事始因革莫不畢錄。臺閣之士。欲通練內外典故者。皆於此觀之。

述曰。道法師序僧史略稱。內翰王公抵排釋氏。過於韓子。而獨于寧通慧推服之不暇。蓋其學行才識有可取也。今觀小畜集。其修僧史則贈以七言。撰聖賢錄則賀以五言。歸葬錢唐則志其墓。所著內外集則冠以序。而於通論之作。贊之以書。且盛稱其駁董難王斥顏非史歷詆諸家自周秦已來未之見。是知王公之於通慧不敢排以佛。而獨有取于學識之高。可謂能誠服矣。至於通慧

【現代漢語翻譯】 現代漢語譯本：自從周朝、秦朝以來，著書立說的人就很多了。至於駁斥楊朱、墨翟而尊崇姬旦、孔丘的人，並非沒有。像先生這樣歷數各家學說，從而彰顯聖人正道的，我還沒有見過。先生為何而來呢？莫非是上天要保佑素王（指孔子），而借先生之手來完成這件事嗎？不然的話，天下戴著章甫（殷朝的帽子）穿著逢掖（寬大的衣服）的人，難道就沒有這樣的人了嗎？（《禮記》中孔子說：『我年輕時住在魯國，穿逢掖的衣服；年長后住在宋國，戴章甫的帽子。』逢，就是大的意思，指寬大的禪衣。章甫，是殷朝的帽子。宋國是殷朝的後代，孔子的祖先是宋國人。逢，如同宋。掖，讀音為亦。袂，讀音為彌蔽反，指袖子。禪，同『單』。）我雖然不才，也曾經從事過這方面的工作。我常常想磨礪墨家的兵器，討伐各家學說，把他們俘虜到儒家的宮殿里，並且把那些用小道邪說擾亂綱常倫理的人，抓起來殺掉，使人們知道祖述堯舜禹湯文武之道，與天一樣崇高，然後才能知道孔子的尊貴。我心裡一直懷著這個想法很久了。今天看到先生的《通論》這部著作，真可謂是及時雨降臨，太陽月亮出來了。既然如此，又何必再點燃小小的火炬呢？（《莊子》中說：『太陽月亮出來了，小火炬就不會熄滅。』爝，讀音為爵，指火炬。見王氏《小畜集》）先生撰寫的《僧史略》三卷，凡是關於佛教的事情的起始、變革，沒有不詳細記載的。朝廷的官員，想要通曉內外典籍的，都可以從這裡看到。

述曰：道法師在《僧史略序》中說，內翰王公排斥佛教，超過了韓愈。唯獨對寧通慧推崇還來不及。大概是因為寧通慧的學問、品行、才能、見識有可取之處。現在看《小畜集》，王公為寧通慧修訂《僧史》就贈送七言詩，為他撰寫《聖賢錄》就用五言詩祝賀，寧通慧歸葬錢塘就為他寫墓誌銘，寧通慧所著的《內外集》就為他寫序，而對於《通論》這部著作，就用書信來讚揚他，並且盛讚寧通慧駁斥董仲舒、駁難王肅、斥責顏之推、否定史書，歷數各家學說，自從周秦以來從未見過。由此可知王公對於通慧，不敢排斥佛教，而只是看重他學識的高超，可以說是能夠真心誠服了。至於通慧

【English Translation】 English version: Since the Zhou and Qin dynasties, there have been many authors. As for those who criticized Yang Zhu and Mo Di while honoring Ji Dan and Confucius, there were not none. But I have never seen anyone like you, who has enumerated the various schools of thought to highlight the true path of the sages. Why have you come, Master? Could it be that Heaven intends to protect the Uncrowned King (referring to Confucius) and is using your hand to accomplish this? Otherwise, among those in the world who wear the 'zhangfu' (殷 dynasty hat) and 'fengye' (wide robes), could there really be no such person? (Confucius said in the 'Book of Rites': 'When I was young, I lived in Lu and wore 'fengye' robes; when I grew older, I lived in Song and wore 'zhangfu' hats.' 'Feng' means large, referring to wide Chan robes. 'Zhangfu' is the hat of the Yin dynasty. The Song state was a descendant of the Yin dynasty, and Confucius' ancestors were from the Song state. 'Feng' is like Song. 'Ye' is pronounced as 'yi'. 'Mei' is pronounced as 'mi bi fan', referring to sleeves. 'Chan' is the same as 'dan'.) Although I am not talented, I have also been engaged in this kind of work. I have often wanted to sharpen the weapons of the Mohists, attack the various schools of thought, and capture them in the Confucian palace, and to seize and kill those who disrupt the norms and ethics with minor heresies, so that people would know that the way of Yao, Shun, Yu, Tang, Wen, and Wu is as lofty as Heaven, and then they would know the greatness of Confucius. I have cherished this idea in my heart for a long time. Today, seeing your work 'General Treatise', it can be said that it is like timely rain falling and the sun and moon coming out. Since this is the case, why bother lighting small torches? (Zhuangzi says: 'When the sun and moon come out, small torches will not be extinguished.' 'Jue' is pronounced as 'jue', referring to torches. See Wang's 'Xiaochu Collection'.) The three volumes of 'A Brief History of the Sangha' written by you record in detail the beginnings and changes of all Buddhist affairs. Officials of the court who wish to understand both internal and external classics can all see it here.

Shu said: Dao Fa Shi said in the preface to 'A Brief History of the Sangha' that the Inner Academician Wang Gong rejected Buddhism more than Han Yu. Only Ning Tonghui was praised without reservation. Probably because Ning Tonghui's learning, character, talent, and knowledge were commendable. Now, looking at the 'Xiaochu Collection', Wang Gong presented seven-character poems for Ning Tonghui's revision of 'A History of the Sangha', congratulated him with five-character poems for writing 'Records of Sages and Worthies', wrote an epitaph for his burial in Qiantang, wrote a preface for Ning Tonghui's 'Internal and External Collections', and praised his work 'General Treatise' with letters, and praised Ning Tonghui for refuting Dong Zhongshu, refuting Wang Su, criticizing Yan Zhitui, denying historical books, and enumerating various schools of thought, which had not been seen since the Zhou and Qin dynasties. From this, it can be seen that Wang Gong did not dare to reject Buddhism in Tonghui, but only valued his high level of knowledge, which can be said to be truly convinced. As for Tonghui

道德之盛。則王公未學。不足以知。非如梁敬之之知荊溪柳子厚之知重巽也。

六年。知開封府陳恕言。僧徒往西天取經者。臣嘗召問。皆罕習經業。而質狀庸陋。或往諸藩必招輕慢。自今宜試經業察人材。擇其可者令往。詔可○二月詔隋智者禪師科教類次刊牘。凡百五十四部。賜召天臺總錄。譯館請系開元東土集傳。制曰可。

景德元年。日本國沙門寂照來。進無量壽佛像金字法華經水晶數珠。賜紫方袍○西天三藏法護來。進佛舍利貝葉梵經。賜紫衣束帛。館于譯經院○北天沙門戒賢來進梵經。賜紫服○七月亢旱。召西天梵僧于金明池水心立壇咒龍。有云霧自池中出。須臾雨至。自後歲旱必作咒法多驗○東吳沙門道原進禪宗傳燈錄三十卷。詔翰林學士楊億裁定頒行。

二年三月。迦濕彌羅國沙門目羅失稽來。進梵經菩提樹葉○七月西天沙門達磨波來進梵經。賜紫服○九月上幸譯經院。令三藏諸僧坐。賜香茶繒彩有差○上以諸寺住持先是僧職遷補或非其才。至是召見便殿閱試行業。三年諸王府侍讀孫奭奏。請減損修寺度僧。上曰。釋道二門有助世教。人或偏見往往毀訾。假使僧道時有不檢。安可即廢○詔釋道歲度十人者。特放一人不試經業○婺州沙門志蒙徐氏。衣錦衣喜食豬頭。言人災祥無不驗。

【現代漢語翻譯】 道德的興盛，即使是王公貴族，如果沒有學習，也不足以瞭解。這不像梁敬之瞭解荊溪，柳子厚瞭解重巽那樣。（這件事）

六年，知開封府陳恕進言，前往西天取經的僧人，我曾經召見詢問，他們大多不熟悉經書，而且資質平庸低下。如果前往各個藩國，必定會招致輕視怠慢。從今以後，應該考試他們的經書學業，考察他們的人才品行，選擇其中合格的人，才允許他們前往。皇帝下詔同意。

二月，皇帝下詔將隋朝智者禪師的科教著作進行分類整理並刊印，總共一百五十四部，賜名《召天臺總錄》。譯經館請求將其歸入《開元東土集傳》，皇帝下旨同意。

景德元年，日本國沙門（Shramana，佛教出家人）寂照（Jakusho）前來，進獻無量壽佛（Amitayus Buddha）像、金字《法華經》（Lotus Sutra）、水晶數珠。皇帝賜予他紫色方袍。

西天三藏（Tripitaka Master）法護（Dharmapala）前來，進獻佛舍利、貝葉梵經。皇帝賜予他紫衣和束帛，安排他住在譯經院。

北天沙門戒賢（Silabhadra）前來，進獻梵經。皇帝賜予他紫色服裝。

七月，發生嚴重旱情。皇帝召集西天梵僧在金明池水心設立祭壇，唸咒祈龍。有云霧從池中升起，不久就下雨了。此後，每年發生旱情，都進行唸咒祈雨的儀式，大多應驗。

東吳沙門道原（Daoyuan）進獻《禪宗傳燈錄》（Record of the Transmission of the Lamp）三十卷。皇帝下詔翰林學士楊億（Yang Yi）進行裁定，然後頒佈施行。

二年三月，迦濕彌羅國沙門目羅失稽（Mularaksika）前來，進獻梵經和菩提樹葉。

七月，西天沙門達磨波（Dharmapala）前來進獻梵經，皇帝賜予他紫色服裝。

九月，皇帝駕臨譯經院，讓三藏（Tripitaka Master）和各位僧人就坐，賞賜香茶和繒彩，各有差別。

皇帝認為各寺廟的住持，先前都是由僧職遷升補任，其中或許有不稱職的人。因此，召見他們到便殿，考察他們的行業。

三年，諸王府侍讀孫奭（Sun Shi）上奏，請求減少修建寺廟和剃度僧人。皇帝說：『釋（佛教）、道（道教）二門，對世俗教化有所幫助。人們或許有偏見，常常詆譭他們。即使僧人和道士有時有不檢點的行為，怎麼可以因此就廢除他們呢？』

皇帝下詔，每年允許釋（佛教）、道（道教）兩教度牒十人，特別放寬一人，不必考試經書學業。

婺州沙門志蒙（Zhimeng），是徐氏（音譯）的人，喜歡穿錦衣，喜歡吃豬頭。他說人的災禍和祥瑞，沒有不應驗的。

【English Translation】 English version: The flourishing of morality is such that even kings and dukes, without learning, are insufficient to understand it. It is not like Liang Jingzhi understanding Jingxi, or Liu Zihou understanding Chongxun.

In the sixth year, Chen Shu, the governor of Kaifeng Prefecture, reported: 'The monks who go to the Western Heaven to obtain scriptures, I have summoned and questioned them. Most of them are unfamiliar with the scriptures and their qualities are mediocre and lowly. If they go to various vassal states, they will surely invite contempt and neglect. From now on, their knowledge of scriptures and their talent and character should be tested. Those who are qualified should be allowed to go.' The emperor issued an edict approving it.

In the second month, the emperor issued an edict to classify, organize, and publish the teachings of Chan Master Zhiyi (智者禪師) of the Sui Dynasty, totaling one hundred and fifty-four volumes, and named it 'Zhaotai Zonglu (召天臺總錄)'. The translation bureau requested that it be included in the 'Kaiyuan Dongtu Jizhuan (開元東土集傳)'. The emperor approved it.

In the first year of Jingde, the Japanese Shramana (沙門) Jakusho (寂照) came and presented an Amitayus Buddha (無量壽佛) statue, a Lotus Sutra (法華經) written in gold letters, and a crystal rosary. The emperor bestowed upon him a purple kasaya (方袍).

The Tripitaka Master (三藏) Dharmapala (法護) from the Western Heaven came and presented Buddha relics and palm-leaf Sanskrit scriptures. The emperor bestowed upon him purple robes and silk, and housed him in the translation bureau.

The Shramana Silabhadra (戒賢) from the Northern Heaven came and presented Sanskrit scriptures. The emperor bestowed upon him purple clothing.

In the seventh month, there was a severe drought. The emperor summoned Sanskrit monks from the Western Heaven to set up an altar in the center of Jinming Pond to chant incantations to the dragon. Clouds and mist rose from the pond, and soon it rained. Since then, whenever there was a drought, they would perform the incantation ritual, and it was often effective.

The Shramana Daoyuan (道原) from Eastern Wu presented thirty volumes of the 'Record of the Transmission of the Lamp (禪宗傳燈錄)'. The emperor ordered the Hanlin Academician Yang Yi (楊億) to revise and finalize it before it was promulgated.

In the third month of the second year, the Shramana Mularaksika (目羅失稽) from Kashmir came and presented Sanskrit scriptures and Bodhi tree leaves.

In the seventh month, the Shramana Dharmapala (達磨波) from the Western Heaven came and presented Sanskrit scriptures. The emperor bestowed upon him purple clothing.

In the ninth month, the emperor visited the translation bureau and had the Tripitaka Master (三藏) and all the monks sit down. He bestowed upon them fragrant tea and colored silks, with varying amounts.

The emperor believed that the abbots of the various temples were previously promoted from monastic positions, and some of them might not be qualified. Therefore, he summoned them to the side hall to examine their conduct.

In the third year, Sun Shi (孫奭), a tutor in the princes' court, requested that the construction of temples and the ordination of monks be reduced. The emperor said: 'The Buddhist (釋) and Taoist (道) schools are helpful to worldly teachings. People may have prejudices and often slander them. Even if monks and Taoists sometimes have improper behavior, how can we abolish them because of that?'

The emperor issued an edict that each year, the Buddhist (釋) and Taoist (道) religions would be allowed to ordain ten people, and one person would be specially exempted from the scripture examination.

The Shramana Zhimeng (志蒙) from Wuzhou, a member of the Xu family, liked to wear brocade clothes and eat pig heads. He spoke of people's disasters and blessings, and they always came true.

呼人為小舅自號曰徐姊夫。一日坐化於三衢吉祥寺。遺言。吾是定光佛。至是奉真身。祈禱神應不歇。世目之豬頭和上。

四年。詔京城鬻酒肉者。並去寺觀百步之外。有以酒肉五辛酤市于僧道者。許人紏告。重論其罪。

述曰。真宗可謂仁聖之君矣。初踐祚制聖教序(謂新譯藏經為聖教也。為聖教制序。始於唐朝)造崇釋論。陳恕論罷譯經則不許。孫奭請減度僧則不聽。而又能下詔。鬻酒肉于僧道者。論其罪意。此穢業不當瀆聖境也。厥後沙門覺稱自天竺來。謂學士楊億曰。入此國見屠殺豬羊市肆懸肉。痛不忍觀。天竺食肉五辛者驅出城。故無貨者。是知東華郡邑習於食肉。故見之者無嫌心。獨無愧於稱乎。嘗因同人揭搉此事。欲乞清明推廣祖宗之法。不令在城中殺畜不許懸肉街市(凡屠家只在城外僻絕不通人處居止。販者用竹器。庶覆入城。投稅然後巡街而賣)庶幾人居涓潔。目不習見。所以去殺氣以養仁心。移惡習以趨善道。豈不有益於國家之政化者哉。

初諸暨縣令潘華。依普賢懺法不令人捕江湖內魚。是年十月。奉詔還闕。夜夢江湖中魚為人形者數萬。號哭沸天。皆云長者去矣。吾眾不免烹矣。華異之作夢魚記以囑後來宰邑者(四明法智法師為跋。載教行錄)○臣寮言。愚民無知佞佛過

【現代漢語翻譯】 現代漢語譯本：有人稱他為小舅子，他自己則自稱為徐姊夫。有一天，他在三衢吉祥寺坐化圓寂。他留下遺言說：『我是定光佛（過去七佛之一）。』於是人們供奉他的真身，祈禱后得到的神奇感應從不間斷。世人稱他為豬頭和尚。 四年後，皇帝下詔，京城裡賣酒肉的人，都要搬到寺廟道觀一百步之外。如果有人在寺廟道觀附近向僧侶道士出售酒肉五辛，允許他人告發，並加重處罰。 評論：真宗皇帝可以說是仁慈聖明的君主了。他剛即位就撰寫了《聖教序》（指新翻譯的藏經為聖教，為聖教撰寫序文，始於唐朝），還創作了《崇釋論》。陳恕建議停止翻譯佛經，真宗沒有允許。孫奭請求減少度牒僧人數量，真宗也沒有聽從。但他又能下詔，對於在寺廟道觀附近向僧侶道士出售酒肉的人，要追究其罪責。他的意思是，這種污穢的行業不應該褻瀆神聖的場所。後來，沙門覺稱從天竺（古印度）來到中國，對學士楊億說：『我來到這個國家，看到屠宰豬羊，市場上懸掛肉類，實在不忍心觀看。在天竺，吃肉和五辛的人會被驅逐出城，所以沒有販賣這些東西的人。』由此可知，東華地區的百姓習慣於吃肉，所以看到這些景象沒有絲毫羞愧之心。難道不應該對覺稱感到慚愧嗎？我曾經和同僚一起揭示這件事，想要請求朝廷推廣祖宗的法令，不允許在城中宰殺牲畜，不允許在街市上懸掛肉類（凡是屠戶只能在城外偏僻、人跡罕至的地方居住。販賣肉類的人用竹器遮蓋，然後進入城內，交稅後才能在街上巡迴售賣）。這樣或許可以使人們居住的環境更加清潔，眼睛不經常看到殺戮的場面，從而去除殺氣，培養仁愛之心，改變惡習，走向善良的道路。這難道不是對國家的政治教化有益的事情嗎？ 起初，諸暨縣令潘華，依照《普賢懺法》的教義，禁止人們捕捉江湖內的魚。這年十月，他奉詔回京。夜裡夢見江湖中的魚變成人形，數以萬計，號哭的聲音震天動地，都說：『長者離開了，我們這些魚免不了被烹殺了。』潘華對此感到奇怪，於是寫了《夢魚記》，來告誡後來的縣令（四明法智法師為此作了跋，記載在《教行錄》中）。有大臣說，愚昧的百姓無知，佞佛太過。

【English Translation】 English version: Someone called him 'Little Uncle,' while he referred to himself as 'Xu, the Sister's Husband.' One day, he passed away in seated meditation at Jixiang Temple in Sanqu. He left a will saying, 'I am Dipamkara Buddha (one of the past seven Buddhas).' Consequently, people enshrined his physical body, and the miraculous responses to prayers never ceased. The world called him 'Pig-Head Monk.' Four years later, an imperial edict was issued stating that those in the capital who sold wine and meat must move their businesses at least one hundred paces away from temples and monasteries. If anyone sold wine, meat, or the five pungent roots to monks or Taoists near these places, others were allowed to report them, and their crimes would be severely punished. Commentary: Emperor Zhenzong can be considered a benevolent and sagacious ruler. Upon ascending the throne, he composed the 'Preface to the Sacred Teachings' (referring to the newly translated Tripitaka as the Sacred Teachings; writing prefaces for the Sacred Teachings began in the Tang Dynasty) and also wrote 'Essays on Veneration of Buddhism.' When Chen Shu suggested ceasing the translation of scriptures, Zhenzong did not allow it. When Sun Shi requested reducing the number of monks ordained with official certificates, Zhenzong did not listen. However, he also issued an edict to prosecute those who sold wine and meat to monks and Taoists near temples and monasteries. His intention was that such defiled trades should not desecrate sacred places. Later, the Shramana Juecheng came from Tianzhu (ancient India) and said to the scholar Yang Yi, 'Upon arriving in this country, I saw the slaughter of pigs and sheep, and meat hanging in the markets, which I could not bear to watch. In Tianzhu, those who eat meat and the five pungent roots are expelled from the city, so there are no vendors selling these items.' From this, it can be seen that the people of Donghua are accustomed to eating meat, so they feel no shame upon seeing these sights. Shouldn't we feel ashamed before Juecheng? I once discussed this matter with colleagues, wanting to request the court to promote the laws of our ancestors, forbidding the slaughter of livestock in the city and the hanging of meat in the markets (all butchers should reside outside the city in remote, uninhabited areas. Vendors should use bamboo containers to cover the meat before entering the city, pay taxes, and then sell it on the streets). This might make people's living environment cleaner, and their eyes would not frequently see scenes of slaughter, thereby removing the atmosphere of killing, cultivating benevolence, changing bad habits, and moving towards the path of goodness. Wouldn't this be beneficial to the political transformation of the country? Initially, Pan Hua, the magistrate of Zhuji County, following the teachings of the 'Universal Worthy Bodhisattva Repentance Sutra,' forbade people from catching fish in the rivers and lakes within his jurisdiction. In the tenth month of that year, he received an imperial edict to return to the capital. That night, he dreamed that tens of thousands of fish in the rivers and lakes transformed into human figures, crying and wailing so loudly that it shook the heavens, all saying, 'The elder has left, and we fish will inevitably be cooked and killed.' Pan Hua found this strange, so he wrote 'Record of the Dream of Fish' to advise future magistrates (Master Fazhi of Siming wrote a postscript for it, which is recorded in the 'Record of Teachings and Practices'). Some officials said that the ignorant common people were excessively devoted to Buddhism.

度。謂舍財可以邀福。修供可以滅罪。蠹害國政宜加禁止。上謂宰臣曰。佛教使人遷善。誠有其益。安可禁之。且佛法所至甚廣。雖荒服諸國皆知信奉。唯道教中原有之。然不甚盛。王旦對曰。頃歲虜使登開寶塔。瞻禮甚虔。誓當戒殺。及至上清宮不復屈膝。是知四夷唯重佛而不敬道也。上曰然。

述曰。道事天。天事佛。故為國者必兩存之。而於尊卑小大之分。較然久已自明。恭惟真宗皇帝聖心虛融幷包法界。敬天命宗佛乘。發於性真不俟為學。既免梁武永棄道教之偏。且無唐宗上躋老聃之失(梁天監二年罷道教。唐正觀十一年。升老子居佛上)深距臣僚佞佛邀福之說。肯顧陳恕譯經費財之言。上法祖宗下垂成憲。非天下之至聖。其孰能之。

詔遣使送金襕袈裟。往惠州羅浮山中閣寺奉釋迦瑞像。仍為國建祈福道場。感五色祥禽集於齋所。此像高八尺。來自西天。隋開皇中釋慧喜安龍華寺。會昌廢毀像靈不可壞。道士藏於都虛觀。咸通中海南節度使韋宙。迎至中閣寺。

七月詔諸寺觀殿階上不許人民袒露坐臥。違者以不敬論○宰相王旦。率文武百官。五上表請封禪。十月在京民庶相繼上表。詔許之。十一月車駕幸曲阜(兗州舊魯國地)謁先聖廟。有司定儀肅揖。上特再拜。遂為定製。加謚玄聖文

【現代漢語翻譯】 現代漢語譯本：有人說，佈施錢財可以求得福報，修建佛寺供養可以消除罪孽。這種蠹魚危害國家政事的行為應該加以禁止。皇帝對宰相說：『佛教使人向善，確實有它的益處，怎麼可以禁止呢？況且佛法傳播非常廣泛，即使是邊遠地區的國家都知道信奉。只有道教，原本就存在，但是並不興盛。』王旦回答說：『前些年，遼國的使者登上開寶塔，瞻仰禮拜非常虔誠，發誓要戒殺。等到去了上清宮，卻不再屈膝下跪。由此可知，四夷只重視佛教而不尊敬道教。』皇帝說：『是啊。』 我認為，道教尊奉天，天又尊奉佛，所以治理國家的人必須同時保留兩者。至於尊卑大小的區別，早就已經很清楚了。恭敬地認為真宗皇帝聖明，心胸虛懷，包容一切。敬畏天命，尊崇佛法，發自本性，不需要學習。既避免了梁武帝永遠拋棄道教的偏頗，也沒有唐太宗將老子地位提升到佛之上的錯誤（梁天監二年廢除道教，唐貞觀十一年，將老子地位置於佛之上）。他深刻地拒絕了臣僚佞佛求福的說法，不採納陳恕挪用經費建造佛寺的建議。他傚法祖宗，為後世樹立了典範。如果不是天下最聖明的人，誰能做到呢？ 皇帝下詔派遣使者，送去金襕袈裟，前往惠州羅浮山中的中閣寺，供奉釋迦瑞像（釋迦牟尼佛的瑞像）。併爲國家建立祈福道場，感應到五彩祥禽聚集在齋戒的場所。這尊佛像高八尺，來自西天（古印度）。隋朝開皇年間，僧人慧喜安置在龍華寺。會昌年間遭受毀壞，佛像的靈性卻無法摧毀。道士將佛像藏在都虛觀。咸通年間，海南節度使韋宙，將佛像迎到中閣寺。 七月，皇帝下詔禁止各寺廟道觀的殿階上，人民袒胸露背地坐臥。違犯者以不敬罪論處。宰相王旦，率領文武百官，五次上表請求舉行封禪大典。十月，京城百姓相繼上表。皇帝下詔允許。十一月，皇帝的車駕到達曲阜（兗州舊魯國地），謁拜先聖廟。有關部門制定儀式，行肅揖禮。皇帝特意再次拜謁。於是成為定製。加謚玄聖文（對孔子的追加謚號）。

【English Translation】 English version: Some said that giving alms could invite blessings, and repairing and offering to Buddhist temples could eliminate sins. Such acts of harming the country's governance should be prohibited. The Emperor said to the chief ministers, 'Buddhism makes people good, and indeed has its benefits. How can it be prohibited? Moreover, the Dharma is very widespread, and even countries in remote regions know to believe in it. Only Taoism, which originally existed, is not very prosperous.' Wang Dan replied, 'In previous years, the Liao envoys ascended the Kaibao Pagoda, paying homage very piously, vowing to abstain from killing. When they arrived at the Shangqing Palace, they no longer knelt down. From this, it can be seen that the barbarians only value Buddhism and do not respect Taoism.' The Emperor said, 'Indeed.' I believe that Taoism serves Heaven, and Heaven serves Buddha, so those who govern the country must preserve both. As for the distinction between superior and inferior, small and large, it has long been clear. Respectfully, Emperor Zhenzong's sacred heart was open and inclusive, embracing the Dharma realm. Reverencing the Mandate of Heaven and honoring the Buddhist path arose from his true nature, not requiring learning. He avoided both Emperor Wu of Liang's bias of forever abandoning Taoism, and Emperor Taizong of Tang's mistake of elevating Lao Tzu above the Buddha (In the second year of the Tianjian era of the Liang Dynasty, Taoism was abolished. In the eleventh year of the Zhenguan era of the Tang Dynasty, Lao Tzu was placed above the Buddha). He deeply rejected the courtiers' talk of flattering the Buddha to seek blessings, and did not heed Chen Shu's suggestion of misappropriating funds to build Buddhist temples. He followed the example of his ancestors and set a precedent for future generations. If not for the most sage of the world, who could do this? The Emperor issued an edict to send a golden kasaya (a patchwork outer garment worn by monks and priests, from Sanskrit kasaya) to the Zhongge Temple in Mount Luofu in Huizhou, to enshrine the Auspicious Image of Shakyamuni (the historical Buddha). He also established a blessing ceremony for the country, and auspicious five-colored birds gathered at the fasting place. This image is eight feet tall and came from the Western Heaven (ancient India). During the Kaihuang era of the Sui Dynasty, the monk Huixi placed it in Longhua Temple. During the Huichang era, it was destroyed, but the image's spirit could not be destroyed. A Taoist priest hid the image in the Duxu Temple. During the Xiantong era, Wei Zhou, the Hainan military commissioner, welcomed the image to the Zhongge Temple. In July, the Emperor issued an edict prohibiting people from sitting or lying bare-chested on the steps of temples and monasteries. Violators would be punished for disrespect. The chief minister Wang Dan, leading the civil and military officials, submitted five memorials requesting the Fengshan ceremony (an ancient Chinese ceremony performed by the emperor to pay homage to Heaven and Earth). In October, the people of the capital successively submitted memorials. The Emperor issued an edict allowing it. In November, the Emperor's carriage arrived at Qufu (the old Lu state in Yanzhou), to pay homage to the Temple of the Former Sage (Confucius). The relevant departments established the ceremony, performing the Su Yi (a respectful bow). The Emperor specially bowed again. Thus, it became the established system. He posthumously added the title Xuansheng Wen (an additional posthumous title for Confucius).

宣王。祝文進名。封其父叔梁紇為齊國公。母顏氏魯國夫人。妻官氏鄆國夫人。給十戶奉塋域。賜田百頃及御製贊。封齊太公昭烈武成王。

述曰。自古尊先聖者。漢高始過魯行祀封。其後平帝始封褒成公。梁武始令天下建廟。北魏孝文改謚文宣公。唐太宗用房元齡議。太學釋奠。始尊為先聖。而以顏子陪享。明皇始進號文宣王南面坐。用王者宮縣之樂。皇朝真宗加謚至聖文宣。而祝文進名定儀特拜。自古尊先聖莫若此日也。韓昌黎謂天下通得祀孔子。自天子而下北面拜跪。祀事之盛未有如孔子者。蓋孔子以德。雖不得位而得常祀(見處州孔子廟碑)是知自明皇尊以王禮。故世世天子拜而祭之。今真宗特拜有合於古。不知當時禮官何為不知而定肅揖之儀。恥哉。

詔修飾泰山眾像凡三十二身。御製重修佛像記○雁蕩山自古圖諜未嘗言。山頂有大池。相傳為雁蕩。下二潭為龍湫。山南有芙蓉峰。下有芙蓉驛。前臨大海。案西竺書諾矩羅尊者居震旦東南大海際。山以鳥名。村以華名。唐貫休有贊云。雁蕩經行雲漠漠。龍湫宴坐雨濛濛。祥符中伐木者始見之。自是著名(山在溫州樂清。諾矩羅十六住世羅漢之一。梵語震旦此云東方君子之國)○雁山瑞鹿本先禪師結印坐亡。彌月肉體不變常聞異香。詔取所著竹林

【現代漢語翻譯】 現代漢語譯本： 宣王為祝文進獻姓名，封叔梁紇（孔子的父親）為齊國公，孔子的母親顏氏為魯國夫人，官氏為鄆國夫人。賜予十戶人家供奉墓地，賞賜田地百頃，並御製贊文。追封齊太公姜尚為昭烈武成王。

評論：自古以來尊崇先聖的人，漢高祖劉邦開始路過魯地時進行祭祀和封贈。其後漢平帝開始封贈褒成公。梁武帝開始下令天下各地建立孔廟。北魏孝文帝改謚號為文宣公。唐太宗採納房元齡的建議，在太學舉行釋奠禮，開始尊奉孔子為先聖，並以顏回陪同祭祀。唐玄宗開始進封孔子為文宣王，讓他面南而坐，使用王者宮廷的音樂。皇朝真宗皇帝加謚孔子為至聖文宣王，並且祝文進名，確定禮儀，特別進行拜祭。自古以來尊崇先聖沒有超過這時的。韓愈說天下各地都可以祭祀孔子，從天子到下臣都向北面拜跪。祭祀的盛況沒有超過孔子的。因為孔子以德行著稱，雖然沒有得到官位，卻得到了永久的祭祀（見處州孔子廟碑）。由此可知自從唐玄宗用王者的禮儀尊崇孔子，所以世世代代的天子都拜祭他。現在真宗皇帝特別拜祭孔子是符合古禮的。不知道當時的禮官為什麼不懂得這些而只制定肅揖的禮儀，真是可恥啊。

皇帝下詔修飾泰山的所有佛像，共三十二身，並御製《重修佛像記》。雁蕩山自古以來的地圖書籍中從未提及。山頂有一個大池塘，相傳是雁的棲息地。下面的兩個水潭叫做龍湫。山的南面有芙蓉峰，下面有芙蓉驛，前面臨著大海。根據西竺（印度）的記載，諾矩羅尊者居住在震旦（中國）東南的大海邊。山以鳥的名字命名，村莊以花的名字命名。唐朝的貫休和尚有詩讚美說：『雁蕩經行雲漠漠，龍湫宴坐雨濛濛。』祥符年間，伐木的人才開始發現這個地方。從此雁蕩山就出名了（山在溫州樂清。諾矩羅是十六位住世羅漢之一。梵語震旦，這裡指東方君子之國）。

雁蕩山的瑞鹿本先禪師結跏趺坐而圓寂。一個月后肉身沒有變化，經常聞到奇異的香味。皇帝下詔取走他所著的《竹林集》。

【English Translation】 English version: Emperor Xuan presented the name for the prayer text, posthumously conferring the title Duke of Qi on Shu Lianghe (Confucius's father), Lady of Lu on Confucius's mother, Yan Shi, and Lady of Yun on Guan Shi. Ten households were granted to maintain the tomb area, along with a hundred qing (unit of area) of land and an imperial eulogy. Grand Duke Jiang Shang of Qi was posthumously honored as the Zhaolie Wucheng King.

Commentary: Since ancient times, those who revered the former sages, Emperor Gao of Han began by performing sacrifices and bestowing titles when passing through Lu. Later, Emperor Ping of Han began to confer the title Duke of Baocheng. Emperor Wu of Liang first ordered the construction of temples throughout the land. Emperor Xiaowen of Northern Wei changed the posthumous title to Duke Wencheng. Emperor Taizong of Tang adopted Fang Xuanling's suggestion to hold the Shi Dian ceremony at the Imperial Academy, beginning the veneration of Confucius as the former sage, with Yan Hui accompanying the sacrifice. Emperor Xuanzong of Tang began to elevate Confucius to the title of King Wencheng, allowing him to sit facing south, using the music of the royal court. Emperor Zhenzong of the Imperial Dynasty added the posthumous title Supreme Sage Wencheng King to Confucius, and the prayer text was presented with a specially determined ritual of worship. Since ancient times, no one has revered the former sages more than this. Han Yu said that all places under heaven could sacrifice to Confucius, with everyone from the emperor down to the officials bowing and kneeling to the north. The grandeur of the sacrifices has never been greater than that for Confucius. Because Confucius was known for his virtue, although he did not attain an official position, he received perpetual sacrifices (see the Stele of the Confucius Temple in Chuzhou). From this, it is known that since Emperor Xuanzong of Tang honored Confucius with the rites of a king, emperors of successive generations have worshiped and sacrificed to him. Now, Emperor Zhenzong's special worship of Confucius is in accordance with ancient rites. It is not known why the officials in charge of rites at that time did not understand these things and only established the ritual of respectful salutation. How shameful!

The emperor issued an edict to repair all thirty-two Buddhist statues on Mount Tai, and personally wrote the 'Record of Rebuilding Buddhist Statues'. Yandang Mountain has never been mentioned in ancient maps and books. There is a large pond at the top of the mountain, traditionally said to be the dwelling place of wild geese. The two pools below are called Longqiu (Dragon Waterfall). To the south of the mountain is Furong Peak (Hibiscus Peak), and below it is Furong Station, facing the sea. According to Western Indian records, Venerable Nuojuluo resided on the southeastern coast of Zhendan (China). The mountain is named after a bird, and the village is named after a flower. The Tang Dynasty monk Guanxiu praised it in a poem: 'Passing through Yandang, the clouds are vast; sitting in meditation at Longqiu, the rain is misty.' During the Xiangfu era, lumberjacks first discovered this place. From then on, Yandang Mountain became famous (the mountain is located in Yueqing, Wenzhou. Nuojuluo is one of the sixteen Arhats living in the world. Zhendan in Sanskrit refers to the Land of Gentlemen in the East).

Rui Lu Benxian, a Chan master of Yandang Mountain, passed away in a lotus position. After a month, his body remained unchanged, and a strange fragrance was often smelled. The emperor issued an edict to take away his written 'Bamboo Forest Collection'.

集。藏之秘閣(嗣韶國師)。

二年正月。以封禪行慶詔天下寺觀。各度一人朝覲泰山。陪位僧道各度弟子一人○詔升州崇勝寺。賜名承天甘露戒壇○敕光梵大師惟凈試光祿卿同預譯經○九月吳國大長公主出家。法名清裕。賜號報慈正覺大師。即太宗第七女。幼不茹葷血。上幸延聖寺抱對佛。愿舍為尼。至是乞落髮。詔建資聖院以居之。敕釋門威儀(鐘鼓鐃鈸幢幡之類)教坊樂部。以為迎導。時密王女。曹王女及後宮三十餘人。皆隨出家詔於是日普度天下童子十人度一人○詔于洛陽甲馬營太祖誕聖之地。建應天寺以奉神御。

三年。詔京師太平興國寺。立奉先甘露戒壇。天下諸路皆立戒壇。凡七十二所。京師慈孝寺別立大乘戒壇。

述曰。案寧通慧僧史略云。甘露以喻涅槃。戒為入涅槃之初門。故從果以彰名也。今言別立大乘戒壇者。謂先於諸方受聲聞具足戒。后至此地增受菩薩戒。以順開顯之後末代出家乘戒俱急之義也。

詔天下州郡。應僧道有犯公罪者。聽用贖法。敕品官無故毀辱僧尼。口稱禿字者。勒停見任。庶民流千里○詔知制語李維出經論題目。考試沙門以為遷補左右街之序。左街相國寺。右街開寶寺○詔吉州西峰云豁禪師館于北御園。入定月餘。求歸故山。詔許之。師每入定或

【現代漢語翻譯】 現代漢語譯本 集。藏於秘閣（嗣韶國師）。

二年正月，因封禪行慶，詔令天下寺觀各度一人朝覲泰山。陪位僧道各度弟子一人。詔令升州崇勝寺賜名為承天甘露戒壇。敕令光梵大師惟凈試光祿卿，一同參與翻譯佛經。九月，吳國大長公主出家，法名清裕，賜號報慈正覺大師，即太宗皇帝第七女。她自幼不吃葷腥，皇上曾駕臨延聖寺，她抱著佛像，表達了捨身出家的願望。至此，她請求剃度，皇上詔令建造資聖院供其居住。敕令釋門威儀（鐘鼓鐃鈸幢幡之類）和教坊樂部，用以迎導。當時密王女、曹王女以及後宮三十餘人，都跟隨她出家。詔令于當日普度天下童子，每十人中度一人。詔令在洛陽甲馬營太祖誕聖之地，建造應天寺以供奉神御。

三年，詔令京師太平興國寺設立奉先甘露戒壇，天下各路都設立戒壇，共計七十二所。京師慈孝寺另設大乘戒壇。

述曰：根據寧通慧僧《史略》記載，甘露比喻涅槃，戒是進入涅槃的最初之門，因此從果來彰顯其名。現在說另設大乘戒壇，是指先在各處受聲聞具足戒，之後到此地增受菩薩戒，以順應開顯之後末代出家乘戒俱急的意義。

詔令天下州郡，僧道如有觸犯公罪者，允許用贖罪的方式。敕令品官無故毀辱僧尼，口稱『禿』字者，勒令停止現任職務，平民流放千里。詔令知制語李維出經論題目，考試沙門，作為遷補左右街僧錄司的依據。左街設在相國寺，右街設在開寶寺。詔令吉州西峰云豁禪師居住在北御園，入定月餘，請求返回故鄉，皇上允許了。禪師每次入定，有時...

【English Translation】 English version Collected. Stored in the Secret Pavilion (Successor National Teacher Shao).

In the first month of the second year, due to the Fengshan (imperial sacrifice to Heaven and Earth) celebration, an imperial edict ordered each temple and monastery throughout the country to ordain one person to pay homage at Mount Tai. Each monk and Taoist priest accompanying the ceremony was allowed to ordain one disciple. An imperial edict renamed the Chongsheng Temple in Shengzhou as Chengtian Sweet Dew Ordination Platform. The Guangfan Master Weijing was ordered to be tested as Guanglu Qing (official title) and participate in the translation of scriptures. In September, the Grand Princess of the Wu Kingdom became a nun with the Dharma name Qingyu, and was granted the title Bao Ci Zheng Jue Great Master, who was the seventh daughter of Emperor Taizong. From a young age, she did not eat meat or blood. The Emperor once visited Yansheng Temple, where she embraced the Buddha statue and expressed her wish to become a nun. Now, she requested tonsure, and the Emperor ordered the construction of Zisheng Monastery for her to reside in. An imperial edict ordered the Buddhist ceremonial instruments (such as bells, drums, cymbals, banners, etc.) and the Jiaofang (imperial music bureau) to be used for the welcoming procession. At that time, the daughters of the Prince of Mi, the Prince of Cao, and more than thirty women from the imperial harem all followed her into monastic life. An imperial edict ordered a general ordination of children throughout the country on that day, ordaining one out of every ten children. An imperial edict ordered the construction of Yingtian Temple at Jiama Camp in Luoyang, the birthplace of Emperor Taizu, to enshrine the imperial spirit.

In the third year, an imperial edict ordered the establishment of the Fengxian Sweet Dew Ordination Platform at the Taiping Xingguo Temple in the capital, and ordination platforms were established in all regions throughout the country, totaling seventy-two. The Cixiao Temple in the capital separately established a Mahayana Ordination Platform.

Commentary: According to the 'Brief History of the Sangha' by Ning Tonghui, sweet dew is a metaphor for Nirvana, and precepts are the initial gate to entering Nirvana, hence the name is manifested from the result. The statement that a separate Mahayana Ordination Platform was established means that after first receiving the Sarvastivada full precepts in various places, one would then come to this place to receive the Bodhisattva precepts, in order to comply with the meaning that after the revelation, monastic discipline becomes increasingly urgent in the latter days.

An imperial edict ordered that if monks and Taoists in all prefectures and counties throughout the country committed public offenses, they would be allowed to redeem themselves through monetary fines. An imperial edict ordered that officials who groundlessly insulted monks and nuns, or verbally referred to them as 'bald', would be forced to resign from their current positions, and commoners would be exiled a thousand miles. An imperial edict ordered Li Wei, the drafter of imperial edicts, to create examination questions on scriptures and treatises to test the Shamen (monks), as a basis for promotion and assignment to the left and right street monastic offices. The left street was located in Xiangguo Temple, and the right street was located in Kaibao Temple. An imperial edict ordered Chan Master Yunhuo of Xifeng in Jizhou to reside in the Northern Imperial Garden. After entering Samadhi (meditative state) for more than a month, he requested to return to his hometown, and the Emperor granted his request. Every time the Master entered Samadhi, sometimes...

經歲方出。

○西天沙門眾德來朝。進舍利梵經菩提印○中天竺沙門覺(稱法)戒來朝。進舍利梵夾金剛座真容菩提樹葉。召見便殿尉勞甚厚。館于譯經院。稱進贊聖頌。詔惟凈譯之。稱謂學士楊億曰。入此國見屠殺豬羊市肆懸肉。痛不忍觀。西竺食肉五辛者驅出城。故無貨者。心不欲久居此。愿至五臺禮文殊即還本土。晉公丁謂問之曰。數萬里遠來更何所為。稱曰。並欲禮宣律師塔耳。及還詔賜金襕袈裟奉安金剛座。及賜裝錢茶果○四明知禮法師。初與沙門異聞。于南湖保恩聚徒講道。是年賜額延慶。乃作誡誓辭二篇。俾長為講貫天臺宗教之所。其言吾宗有五德者。吾將授以居之。後後之謀莫不咸然。五德者。一曰舊學天臺勿事兼講。二曰研精覃思遠於浮偽。三曰戒德有聞正己待物。四曰克遠榮譽不屈吾道。五曰辭辯兼美敏於將導。

四年三月。上幸洛陽龍門山廣化寺瞻無畏三藏塔。制贊刻石置之塔所。復幸白馬寺瞻摩騰三藏真身。上謂近臣曰。摩騰至今千年。而全身不壞。良可尊敬。宜嚴諭寺僧用心守護。因御製以褒之○詔賜黃金三千兩。增修峨眉山普賢寺。設三萬僧齋。歲度僧四人○詔漣水軍守堅道者入見。令宮女皆出焚香。每一女至前。上紿之曰后也。師皆言非。如是數十人。師忽起曰。陛下好

【現代漢語翻譯】 現代漢語譯本：

一年後才出來。

○西天（印度）的沙門（出家人）眾德前來朝見，進獻了舍利（佛骨）梵經和菩提印○中天竺（印度中部）的沙門覺戒（法號）前來朝見，進獻了舍利梵夾、金剛座（佛陀證悟之處）真容（畫像）和菩提樹葉。皇帝在便殿召見了他，慰勞非常周到，安排他住在譯經院。覺戒進獻了贊聖頌，皇帝下詔讓惟凈翻譯它。覺戒對學士楊億說：『進入這個國家，看見屠殺豬羊，市場店舖懸掛肉類，實在不忍心觀看。在西竺，吃肉和五辛（蔥、蒜等）的人會被驅逐出城，所以沒有賣這些東西的人。我心裡不想在這裡久住，希望去五臺山禮拜文殊菩薩后就返回本土。』晉公丁謂問他說：『遠行數萬里來到這裡，還有什麼目的呢？』覺戒說：『也想禮拜宣律師（道宣）的塔。』等到他回國時，皇帝下詔賞賜金襕袈裟，讓他供奉在金剛座，並賞賜路費和茶果○四明（寧波）的知禮法師，最初與沙門異聞在南湖保恩寺聚集僧眾講經說法。這年皇帝賜額『延慶』，於是他寫了兩篇誡誓辭，希望這裡長久成為講貫天臺宗教的地方。他說我們宗派有五種德行的人，我將把住持之位授予他。後來的住持都應該這樣做。五種德行是：一是專心研究天臺宗的舊學，不要兼講其他宗派；二是精研深思，遠離浮誇虛偽；三是戒行有聲望，端正自己對待他人；四是克制追求名譽，不屈服於外道；五是辭藻辯才兼備，敏於引導他人。

四年三月，皇帝駕臨洛陽龍門山的廣化寺，瞻仰無畏三藏（輸波迦羅）的塔，撰寫贊文刻在石碑上，放置在塔旁。又駕臨白馬寺，瞻仰摩騰三藏（迦葉摩騰）的真身。皇帝對近臣說：『摩騰至今已經千年，而全身不壞，實在值得尊敬。應該嚴厲告誡寺僧用心守護。』於是御筆撰文褒揚他○下詔賞賜黃金三千兩，增修峨眉山普賢寺，設定三萬僧齋，每年度化僧人四人○下詔讓漣水軍的守堅道者入宮覲見。皇帝讓宮女都出來焚香，每當一個宮女走到面前，皇帝就欺騙守堅道者說『這是皇后』。守堅道者都說『不是』。像這樣問了幾十個人，守堅道者忽然站起來說：『陛下好』

【English Translation】 English version:

Only came out after a year.

○ The Shramana (Buddhist monk) Zhongde from the Western Heaven (India) came to court, presenting Sharira (Buddha's relics) Sanskrit scriptures and a Bodhi seal. ○ The Shramana Juéjiè (Dharma name) from Central India came to court, presenting Sharira Sanskrit scrolls, a Vajrasana (Buddha's enlightenment site) true likeness (portrait), and Bodhi tree leaves. The emperor summoned him in the side hall, treating him with great courtesy, and arranged for him to stay at the Translation Institute. Juéjiè presented a hymn praising the sage, and the emperor ordered Wéijìng to translate it. Juéjiè said to the scholar Yang Yi: 'Entering this country, I see the slaughter of pigs and sheep, with meat hanging in market stalls, which I cannot bear to watch. In Western India, those who eat meat and the five pungent spices (onions, garlic, etc.) are driven out of the city, so there are no vendors selling these things. I do not wish to stay here long, and hope to go to Mount Wutai to pay homage to Manjushri Bodhisattva before returning to my homeland.' Duke Ding Wei asked him: 'Having traveled tens of thousands of miles to come here, what else do you seek?' Juéjiè said: 'I also wish to pay homage to the pagoda of Lawyer Xuan (Daoxuan).' When he returned to his country, the emperor issued an edict to bestow a gold-embroidered kasaya (robe), which he was to enshrine at the Vajrasana, and also bestowed travel expenses, tea, and fruit. ○ Dharma Master Zhili of Siming (Ningbo), initially gathered monks with Shramana Yiwén at Bao'en Temple in South Lake to preach the Dharma. In that year, the emperor bestowed the name 'Yanqing,' so he wrote two admonitory vows, hoping that this place would long be a place for expounding the Tiantai teachings. He said that if there are people in our school with five virtues, I will bestow the position of abbot upon them. Later abbots should all do the same. The five virtues are: first, to focus on studying the old teachings of the Tiantai school, and not to concurrently teach other schools; second, to study diligently and deeply, staying far from superficiality and falsehood; third, to have a reputation for moral conduct, rectifying oneself and treating others properly; fourth, to restrain the pursuit of fame and honor, and not to yield to external paths; fifth, to possess both eloquence and skill in debate, and to be adept at guiding others.

In the fourth year, in the third month, the emperor visited Guanghua Temple on Longmen Mountain in Luoyang to pay homage to the pagoda of Tripitaka Wúwèi (Śubhakarasiṃha), composing a eulogy to be engraved on a stone tablet and placed beside the pagoda. He also visited Baima Temple to pay homage to the true body of Tripitaka Móténg (Kāśyapa Mātanga). The emperor said to his close ministers: 'Móténg has been here for a thousand years, and his whole body remains intact, which is truly worthy of respect. The monks of the temple should be strictly instructed to guard it carefully.' Thereupon, he composed a text in his own hand to praise him. ○ An edict was issued to bestow three thousand taels of gold to renovate Puxian Temple on Mount Emei, to provide a vegetarian feast for thirty thousand monks, and to ordain four monks each year. ○ An edict was issued to summon the Daoist Shǒujiān of Lianshui Army to enter the palace for an audience. The emperor had the palace women all come out to burn incense, and each time a palace woman came forward, the emperor deceived Shǒujiān, saying, 'This is the empress.' Shǒujiān always said, 'No.' After asking about dozens of people in this way, Shǒujiān suddenly stood up and said, 'Your Majesty is well.'

養此人他日必作家主。即章獻太后也(真宗后劉氏。仁宗即位。以年幼尊劉氏為皇太后。臨朝稱制十一年)。

師乞歸山。詔許之。在山常紙衣。閉戶不見人。有置食庭前者。人退自取之。

五月。般尼國沙門寂賢來。進梵經菩提印。賜紫服○十一月。益州守臣李士衡。進大慈寺沙門仁贊編修釋氏會要四十卷。

五年二月。詔嘉州峨眉山沙門茂貞入見。上賜以詩。館于景德寺。舒王元偁夢青衣童持書以授中使。足蹈黃云隱隱而沒。王以問師。答曰。將有儲嗣降孕之慶。未幾仁宗生○初樂史留守西京。夢天帝召謂曰。世主求嗣吾為擇之。少選一人至。帝曰。中原求嗣汝往勿辭。遂唯而去。旁侍者曰。此南嶽赤腳李仙也。明年仁宗生(張師正括異記)。

日本國遣使稱貢言。國東有祥光。見舊傳中原天子聖明則應此瑞。上喜。詔日本建寺。賜額神光。敕詞臣為撰寺記。

六年二月。詔天下官吏試童行經業。方許剃度○五月開寶寺福勝塔有金色光見相輪上。又有聖僧繞塔。翌日得五色舍利。上親倖敬觀。見舍利于塔表。大如月。色同水晶。往來飛動于鈴索之上。士庶同瞻于地磚上。獲舍利五千余粒。詔賜號靈感之塔。時京師天清寺興慈塔。亦有舍利見相輪上。上曰。像教嘉祥生民之福也○八

【現代漢語翻譯】 現代漢語譯本：養育此子，他日必定成為家族的主事人。說的就是章獻太后（真宗的皇后劉氏。仁宗即位時，因為年幼，尊劉氏為皇太后，臨朝處理政事十一年）。

禪師請求返回山中。皇帝下詔允許。在山中常常穿著紙衣，閉門不見人。有人把食物放在庭院前，人離開后他自己去取。

五月，般尼國（古代國家名，具體位置有爭議）的沙門（出家修道的人）寂賢來朝，進獻梵經《菩提印》。皇帝賜予他紫色的僧袍。十一月，益州（今四川成都一帶）的守臣李士衡，進獻大慈寺（位於成都的著名寺廟）的沙門仁贊編修的《釋氏會要》四十卷。

五年二月，皇帝下詔讓嘉州（今四川樂山）峨眉山（中國四大佛教名山之一）的沙門茂貞入宮覲見。皇帝賜給他詩歌，安置在景德寺（古代寺廟名）。舒王元偁（人名）夢見一個青衣童子拿著書交給中使（宮中的使者），腳踩著黃色的雲彩隱隱消失。舒王用這件事詢問禪師，禪師回答說：『將有皇子降生的喜慶。』不久仁宗（宋仁宗）出生。當初樂史（人名）留守西京（今河南洛陽），夢見天帝召見他說：『世間的主人求子嗣，我為你選擇。』一會兒，一個人來到，天帝說：『中原（指中國）求子嗣，你去不要推辭。』那人答應著離去。旁邊的侍者說：『這是南嶽（衡山）赤腳李仙。』第二年仁宗出生（出自張師正《括異記》）。

日本國派遣使者進貢，說：『我國東邊有祥光出現，根據舊的傳說，中原的天子聖明就會出現這種祥瑞。』皇帝很高興，下詔在日本建造寺廟，賜名為『神光』。命令詞臣（負責撰寫文章的官員）為寺廟撰寫寺記。

六年二月，皇帝下詔讓天下的官吏考試童行（未成年出家的人）的經書和業務，才允許他們剃度（正式出家）。五月，開寶寺（位於開封的著名寺廟）福勝塔的相輪（塔頂的金屬構件）上出現金色的光芒。又有聖僧圍繞著塔。第二天，得到五色舍利（佛教聖物）。皇帝親自前往恭敬地觀看，看到舍利在塔的表面，大如月亮，顏色如同水晶，在鈴索之上來回飛動。士人和百姓一同在地上瞻仰。獲得舍利五千多粒。皇帝下詔賜號為『靈感之塔』。當時京師（首都）天清寺（寺廟名）興慈塔（塔名），也在相輪上出現舍利。皇帝說：『這是佛教的吉祥，是百姓的福氣。』八月

【English Translation】 English version: Raising this child, he will surely become the head of the family in the future. This refers to Empress Zhangxian (Empress Liu, the empress of Emperor Zhenzong. When Emperor Renzong ascended the throne, because he was young, Empress Liu was honored as Empress Dowager and ruled the court for eleven years).

The master requested to return to the mountains. The emperor issued an edict allowing it. In the mountains, he often wore paper clothes and closed his door to avoid seeing people. If someone placed food in front of the courtyard, he would retrieve it himself after the person left.

In May, the Shramana (a wandering ascetic) Jixian from the country of Banni (an ancient country, the exact location is disputed) came to the court and presented the Sanskrit scripture 'Bodhi Seal'. The emperor bestowed upon him a purple robe. In November, Li Shiheng, the governor of Yizhou (the area around present-day Chengdu, Sichuan), presented forty volumes of 'Essentials of Buddhist History' compiled by the Shramana Renzan of Daci Temple (a famous temple in Chengdu).

In the second month of the fifth year, the emperor issued an edict summoning the Shramana Maozhen of Mount Emei (one of the four sacred Buddhist mountains in China) in Jia Prefecture (present-day Leshan, Sichuan) to the palace for an audience. The emperor bestowed poetry upon him and housed him in Jingde Temple (an ancient temple). Prince Shu, Yuan Cheng (a personal name), dreamed of a boy in green clothes handing a book to a palace eunuch, his feet stepping on yellow clouds that faintly disappeared. Prince Shu asked the master about this, and the master replied: 'There will be a joyous event of a prince being born.' Soon after, Emperor Renzong (Emperor Renzong of Song) was born. Initially, Le Shi (a personal name) was stationed in the Western Capital (present-day Luoyang, Henan), and dreamed that the Heavenly Emperor summoned him and said: 'The ruler of the world seeks an heir, and I will choose one for you.' After a short while, a person arrived, and the Emperor said: 'The Central Plains (referring to China) seeks an heir, go and do not refuse.' That person agreed and left. The attendant beside him said: 'This is the barefooted immortal Li from Mount Heng (Mount Hengshan).' The following year, Emperor Renzong was born (from Zhang Shizheng's 'Guo Yi Ji').

The country of Japan sent envoys to offer tribute, saying: 'In the east of our country, there is an auspicious light appearing. According to old legends, when the emperor of the Central Plains is wise and enlightened, this auspicious sign will appear.' The emperor was very pleased and issued an edict to build a temple in Japan, bestowing the name 'Divine Light'. He ordered the court officials (officials responsible for writing articles) to write a temple record.

In the second month of the sixth year, the emperor issued an edict ordering officials throughout the country to test the young novices (underage monks) on their knowledge of scriptures and practices before allowing them to be ordained (officially become monks). In May, golden light appeared on the finial (the metal component at the top of the pagoda) of the Fusheng Pagoda of Kaibao Temple (a famous temple in Kaifeng). There were also holy monks circling the pagoda. The next day, five-colored sarira (Buddhist relics) were obtained. The emperor personally went to respectfully observe, seeing the sarira on the surface of the pagoda, as large as the moon, with a color like crystal, flying back and forth on the bell cords. Scholars and commoners alike looked up from the ground. More than five thousand grains of sarira were obtained. The emperor issued an edict bestowing the name 'Pagoda of Spiritual Response'. At that time, sarira also appeared on the finial of the Xingci Pagoda of Tianqing Temple (temple name) in the capital (the capital city). The emperor said: 'This is the auspiciousness of Buddhism and the blessing of the people.' August

月兵部侍郎譯經潤文官趙安仁。奉詔編修大藏經錄成。凡二十一卷。賜名大中祥符法寶錄。仍賜御製序云。自太平興國以來凡譯成經律論四百十三卷。秘書監楊億光梵大師惟凈等編次。又請以兩朝御製佛乘文集編入大藏。下詔褒許○詔謚泗州僧伽大士普照明覺大師。公私不得指斥其名○九月西天竺沙門知賢等來進舍利梵經。賜紫服○十一月舍利見於玉清昭慶宮聖祖明慶殿。或以為道門無舍利事。上謂宰臣王旦。曰三教之設其旨一也。大抵皆勸人為善。唯識達之士能一貫之。滯情偏執于道益遠。

述曰。法身舍利無乎不在。當大感通之際。雖頑空朽壤尚可得之。何有間于道家之宮館哉。惟我真宗敬天奉佛德動幽顯。間者塔寺屢獲舍利。而今復見之聖祖之殿。誠所以彰聖君虔事二教之心。由精誠感格有以致之也。

西天波羅柰沙門滿賢。進梵經無憂樹葉○浮石崇矩法師(四明法智弟子)至京師。上聞其名。召入內殿。講四十二章經。盛談名理。上心大說。賜紫服金幣香藥。

八年正月。臣僚言。每歲上元車駕詣寺觀三十餘處百拜已上。望自今諸殿令近臣分拜。上謂王旦曰。朕祈福中外。虔恭拜起未嘗懈怠。卿等欲申裁減非朕之意(國朝會要)。

述曰。案歸田錄。大祖入寺問贊寧通慧。佛當拜否

【現代漢語翻譯】 現代漢語譯本：月兵部侍郎兼譯經潤文官趙安仁，奉皇帝的命令編修大藏經目錄完成，共二十一卷，賜名為《大中祥符法寶錄》，並賜御製序文說：『自太平興國以來，總共翻譯完成經、律、論四百十三卷，由秘書監楊億、光梵大師惟凈等人編次。』又請求將兩朝皇帝御製的佛乘文集編入大藏經，皇帝下詔褒獎並允許。皇帝追諡泗州僧伽大士（Sengqie Dashi，唐代高僧，被認為是觀音菩薩的化身）為普照明覺大師，規定無論官方還是私人，都不得直呼其名諱。九月，西天竺沙門知賢等人前來進獻舍利和梵文佛經，皇帝賜予他們紫色僧服。十一月，在玉清昭慶宮聖祖明慶殿出現舍利。有人認為道教場所不應出現舍利，皇帝對宰相王旦說：『儒、釋、道三教的設立，其宗旨是一致的，大抵都是勸人行善。只有通達的人才能融會貫通，拘泥於情理，偏執於一方，反而會離道義越來越遠。』

評述：法身舍利無處不在，在產生巨大感應的時候，即使是頑石和朽木也能得到舍利，又怎麼會在意是否在道教的宮觀里呢？只有我真宗皇帝敬天奉佛，德行感動天地神明。期間，各地的佛塔寺廟多次獲得舍利，而今又在聖祖的殿中出現舍利，這正是彰顯聖君虔誠侍奉儒、釋二教的心意，由精誠感應而得到的啊。

西天波羅柰（Baluonai，古印度城市名，釋迦牟尼初轉法輪之地）沙門滿賢，進獻梵文佛經和無憂樹葉。浮石崇矩法師（Chongju Fashi，法號，四明法智的弟子）到達京師，皇帝聽聞他的名聲，召他進入內殿，講解《四十二章經》，深入闡述名相和義理，皇帝非常高興，賜予他紫色僧服、金幣和香藥。

（大中祥符）八年正月，臣僚上奏說：『每年上元節，皇帝的車駕前往寺廟道觀三十多處，行百拜以上的禮儀，希望從今以後，各殿的禮拜由近臣分擔。』皇帝對王旦說：『我為內外祈福，虔誠恭敬地禮拜，從未懈怠。你們想要刪減禮儀，不是我的本意。』（《國朝會要》記載）

評述：根據《歸田錄》記載，宋太祖進入寺廟，詢問贊寧通慧禪師（Zanning Tonghui Chanshi），佛像是否應該禮拜。

【English Translation】 English version: Zhao Anren, the Vice Minister of the Ministry of War and concurrently the Scripture Revising Official, was ordered to compile the catalog of the Great Treasury of Scriptures, which was completed in twenty-one volumes. It was named 'Dazhong Xiangfu Dharma Treasure Record' and was bestowed with an imperial preface, which stated: 'Since the Taiping Xingguo era, a total of 413 volumes of Sutras, Vinayas, and Shastras have been translated, compiled by Yang Yi, the Director of the Secretariat, and the Guangfan Master Weijing and others.' It was also requested that the Buddhist writings composed by the two emperors be included in the Great Treasury. The emperor issued an edict praising and approving this. The emperor posthumously conferred the title of 'Puzhao Mingjue Master' upon the monk Sengqie Dashi (Sengqie Dashi, a prominent monk of the Tang Dynasty, considered an incarnation of Avalokiteśvara) of Sizhou, and decreed that neither public nor private individuals should directly call him by his name. In September, the Shramana Zhixian and others from West India came to present Śarīra (relics) and Sanskrit scriptures. The emperor bestowed purple robes upon them. In November, Śarīra appeared in the Mingqing Hall of the Holy Ancestor in the Yuqing Zhaoqing Palace. Some people thought that there should be no Śarīra in Taoist places. The emperor said to the Chancellor Wang Dan: 'The establishment of Confucianism, Buddhism, and Taoism has the same purpose, which is to persuade people to do good. Only those who are enlightened can understand this. Being attached to emotions and biased towards one side will only lead one further away from the truth.'

Commentary: The Dharmakāya (Dharma body) Śarīra is omnipresent. During times of great resonance, even stubborn rocks and rotten wood can yield Śarīra. Why should we care whether it is in a Taoist palace or not? Only our Emperor Zhenzong reveres Heaven and serves Buddha, and his virtue moves the heavens and spirits. During this time, pagodas and temples in various places have repeatedly obtained Śarīra, and now Śarīra has appeared in the hall of the Holy Ancestor. This truly demonstrates the holy ruler's sincere devotion to Confucianism and Buddhism, which is achieved through sincere resonance.

The Shramana Manxian from Baluonai (Baluonai, an ancient Indian city, where Shakyamuni first turned the wheel of Dharma) in West India presented Sanskrit scriptures and leaves from the Aśoka tree. Dharma Master Chongju (Chongju Fashi, Dharma name, a disciple of Fachi of Siming) arrived in the capital. The emperor heard of his reputation and summoned him to the inner palace to lecture on the 'Sutra of Forty-Two Chapters', extensively discussing names and principles. The emperor was very pleased and bestowed upon him purple robes, gold coins, incense, and medicine.

In the first month of the eighth year (of Dazhong Xiangfu), officials reported: 'Every year on the Lantern Festival, the emperor's carriage goes to more than thirty temples and Taoist temples, performing more than a hundred bows. It is hoped that from now on, the worship in each hall will be shared by close officials.' The emperor said to Wang Dan: 'I pray for blessings for both inside and outside the country, and I have never been negligent in my sincere and respectful worship. Your desire to reduce the rituals is not my intention.' (Recorded in the 'Guochao Huiyao')

Commentary: According to the 'Gui Tian Lu', Emperor Taizu entered a temple and asked Chan Master Zanning Tonghui (Zanning Tonghui Chanshi) whether the Buddha statue should be worshipped.

。答曰。見在佛不拜過去佛。寧于太宗朝隨吳越王初歸京師。未嘗及見太祖。歐陽氏所錄妄也。今觀真宗百拜已上。不欲分任近臣。蓋習熟于祖宗之家法也。其後如徽宗拜佛牙。南渡歷朝拜大士。則知有國以來無不拜佛之理。歐陽慢佛。不欲人主致敬故特創此說。見在過去無義之談。所以上誣君主下誣寧師也。甚矣。

詔于大內丙地建景靈宮。以奉聖祖○敕汀州南安巖名均慶院。賜太宗御書百二十軸。先是釋自誠居巖上。神異不測。云是定光佛化身。見懷仁江有蛟害人。書偈投潭中。水擁沙漲塞潭為洲。其怪遂絕。過梅州黃楊峽。民乏水飲誠以杖指溪。移于近道。每歲有旱。書偈擲之。風雨隨至。其偈后每書贈以之中四字。人世莫曉其旨○詔以太宗御製妙覺集五卷。付傳法院編入大藏。

述曰。道家者流其所學則道德陰符。是為治心修身之本。至言內丹外丹火候口訣。則不傳於非人。其餘旁門如胎息之法草木之方。皆上聖下教用度人世。非可謂之虛無也。若夫置壇傳箓起自天師。是又上天護國護人治鬼攝邪之法。俱可以助教化于天下者。是故此道列在國家。與儒釋均為三教者以此。至於小大優劣內外之義。則較然可知。故闞澤對吳王曰。道事天。天事佛。李士謙論三教曰。儒五星也。道月也。佛日也。能

【現代漢語翻譯】 現代漢語譯本：回答說：『只拜現在的佛，不拜過去的佛。』（宋朝的）寧師在太宗朝跟隨吳越王初次歸順京師，未曾有機會見到太祖，歐陽修的記載是虛妄的。現在看真宗皇帝百拜以上，不願分擔給近臣，大概是熟習於祖宗的家法。其後如徽宗皇帝拜佛牙，南宋歷代皇帝拜觀音大士，就知道有國以來沒有不拜佛的道理。歐陽修輕慢佛，不希望君主對佛致敬，所以特意創立這種說法。『只拜現在，不拜過去』是沒有道理的談論，這是上欺騙君主，下欺騙寧師啊！太過了！

皇帝下詔在大內丙地建造景靈宮，用來供奉聖祖。（皇帝）敕令汀州南安巖改名為均慶院，賜予太宗皇帝御書一百二十軸。此前，釋自誠居住在巖上，神異莫測，人們說他是定光佛（Dīpaṃkara）的化身。他看到懷仁江有蛟龍危害百姓，書寫偈語投入潭中，水流裹挾沙土填塞水潭成為陸地，蛟龍的禍患就此斷絕。他經過梅州黃楊峽，百姓缺少飲用水，自誠用手杖指向溪流，將溪流引到靠近道路的地方。每年遇到乾旱，他就書寫偈語投擲到溪流中，風雨隨即到來。他的偈語後來每次書寫都贈送以『之中』四字，世人沒有人明白其中的旨意。（皇帝）下詔將太宗皇帝御製的《妙覺集》五卷，交給傳法院編入大藏經。

總結：道家這一流派，他們所學習的內容是《道德經》（Dao De Jing）、《陰符經》（Yinfu Jing），這是修養心性、修身養性的根本。至於言語中的內丹、外丹、火候口訣，則不傳授給不合適的人。其餘的旁門，如胎息之法、草木之方，都是上聖下教用來度化世人的，不能說它們是虛無的。至於設定道壇傳授符箓，起源於天師道，這又是上天護國護民、治理鬼怪、懾服邪惡的方法，都可以輔助教化于天下。因此道教列在國家，與儒教、佛教並稱為三教的原因就在於此。至於大小、優劣、內外的意義，則比較起來就可以知道。所以闞澤對吳王說：『道教侍奉天，天侍奉佛。』李士謙評論三教說：『儒教是五星，道教是月亮，佛教是太陽。』能夠……

【English Translation】 English version: He replied, 'One only worships the present Buddha, not the past Buddhas.' During the reign of Emperor Taizong (of Song Dynasty), Master Ning followed the King of Wuyue when he first returned to the capital, and never had the chance to see Emperor Taizu. Ouyang Xiu's record is false. Now, looking at Emperor Zhenzong performing more than a hundred bows, unwilling to delegate to close officials, it is probably because he was familiar with the family traditions of the ancestors. Later, such as Emperor Huizong worshiping the Buddha's tooth, and the emperors of the Southern Song Dynasty worshiping the Bodhisattva Mahasthamaprapta (Mahāsthāmaprāpta), it is known that since the founding of the country, there has been no reason not to worship the Buddha. Ouyang Xiu slighted the Buddha, not wanting the ruler to pay respect to the Buddha, so he specially created this statement. The talk of 'only worshiping the present, not the past' is unreasonable, and it is deceiving the ruler above and deceiving Master Ning below! It is too much!

The emperor issued an edict to build Jingling Palace in area Bing within the palace, to enshrine the Holy Ancestor. (The emperor) ordered that the Nan'an Rock in Tingzhou be renamed Junqing Monastery, and bestowed one hundred and twenty scrolls of Emperor Taizong's calligraphy. Previously, the monk Zicheng lived on the rock, and his divine abilities were unfathomable. People said that he was the incarnation of Dīpaṃkara (Dīpaṃkara). He saw that there was a dragon in the Huai Ren River harming the people, so he wrote a verse and threw it into the pool. The water carried sand and silt, filling the pool and turning it into land, and the disaster of the dragon was thus ended. He passed through Huangyang Gorge in Meizhou, and the people lacked drinking water. Zicheng pointed to the stream with his staff, diverting the stream closer to the road. Every year when there was a drought, he would write a verse and throw it into the stream, and wind and rain would follow. Later, his verses always included the four characters 'zhi zhong (之中)', but no one in the world understood their meaning. (The emperor) issued an edict to hand over the five volumes of Emperor Taizong's 'Collection of Wonderful Enlightenment' (Miaojue Ji) to the Translation Academy to be included in the Tripitaka.

Summary: The Daoist school, what they learn are the 'Dao De Jing' (Dao De Jing) and the 'Yinfu Jing' (Yinfu Jing), which are the foundation for cultivating the mind and body. As for the inner alchemy, outer alchemy, and the oral formulas for the timing of heating, they are not transmitted to unsuitable people. Other related practices, such as the method of embryonic breathing and herbal remedies, are all teachings from the sages to help people in the world, and cannot be said to be empty. As for setting up altars and transmitting talismans, which originated from the Tianshi Dao (Celestial Masters), this is also a method for heaven to protect the country and its people, to govern ghosts and subdue evil, and can assist in the education of the world. Therefore, Daoism is listed in the state, and is called one of the three religions along with Confucianism and Buddhism for this reason. As for the meaning of large and small, superior and inferior, internal and external, it can be known by comparison. Therefore, Kan Ze said to the King of Wu, 'Daoism serves Heaven, and Heaven serves the Buddha.' Li Shiqian commented on the three religions, saying, 'Confucianism is the five planets, Daoism is the moon, and Buddhism is the sun.' Able to...

達此意則三教之位定。世言儒道釋。蓋本乎此。儒生道士不別本末。欲輕陵于釋氏。皆末學之過。若道流有輔成舊偽言。老子化胡以佛為侍者之言。謗老子瀆世尊。其咎當如何邪。

南海注輦國遣使來貢。進天竺梵經。其使言。四十年以來海無風濤。意中國有聖人出世。九年二月。北天竺優填曩國沙門天覺。南天竺師子國沙門妙德。西天竺迦蹉國沙門等來。各進舍利梵經。各賜紫衣金幣○四月中天竺薩縛羅國沙門童壽來進梵經。賜紫服○五月東天竺縛鄰捺國沙門普積來進梵經。賜紫服。

述曰。西土梵僧繩繩而來者多矣。至於五竺沙門競集闕下。則無若茲時之為盛。豈法運之興隆亦帝德之感通也。五竺國名校以西域記。唯師子國可見。余不可考。蓋今古事變。猶昔漢唐而今為宋。其實一區宇耳。

沙門繼全自西天還得佛舍利。建塔于揚州○西京龍門山石龕佛。歲久廢壞。上命沙門棲演給工修飾。凡一萬七千三百三十九尊○九月不雨。詔泗州龜山沙門智悟入京止開寶寺祈雨。悟先在泗州祈雨有感。曾斷一臂。至是又曰。若七日得雨更舍一臂。五日大雨。乃截一臂。上遣使賜藥。悟曰。無害。人見所截臂無血。甚異之。泗守與郡人皆夢。僧伽謂之曰。悟是五百羅漢中一。來此救世。

天禧元年四

【現代漢語翻譯】 現代漢語譯本： 領悟了這個道理，儒、道、釋三教的地位就確定了。世人常說儒、道、釋，大概都是基於這個道理。有些儒生、道士不分清根本和末節，想要輕視佛教，這都是隻學到皮毛的過錯。如果道教中人有編造虛假的言論，比如『老子化胡，以佛為侍者』這種說法，這是誹謗老子，褻瀆世尊，他們應該受到怎樣的懲罰呢？ 南海注輦國派遣使者來進貢，獻上天竺梵文佛經。使者說，四十年來海上沒有風浪，認為是中國有聖人出世。九年二月，北天竺優填曩國（Uttaranagara，北印度的一個國家）的沙門（佛教出家人）天覺，南天竺師子國（Simhala，斯里蘭卡）的沙門妙德，西天竺迦蹉國（Kaccha，印度西部的一個地區）的沙門等前來，各自進獻佛舍利和梵文佛經，朝廷分別賜予他們紫衣和金幣。四月中，中天竺薩縛羅國（Savara，印度中部的一個國家）的沙門童壽前來進獻梵文佛經，賜予紫衣。五月，東天竺縛鄰捺國（Varendra，孟加拉地區）的沙門普積前來進獻梵文佛經，賜予紫衣。 作者評論說：從西土來的梵僧絡繹不絕，已經有很多了。但像這樣五天竺的沙門競相聚集在京城，沒有比這個時候更盛大的了。這難道不是佛法興盛，也是皇帝的德行感應所致嗎？五個天竺國的國名，對照《西域記》，只有師子國可以查到，其餘的無法考證。大概是古今世事變遷，就像以前的漢唐到現在成為宋朝一樣，其實還是同一個區域。 沙門繼全從西天帶回佛舍利，在揚州建造佛塔。西京龍門山的石窟佛像，年久失修，破敗不堪，皇帝命令沙門棲演招募工匠進行修繕，總共修繕了一萬七千三百三十九尊佛像。九月沒有下雨，皇帝下詔讓泗州龜山的沙門智悟進入京城，住在開寶寺祈雨。智悟先前在泗州祈雨有靈驗，曾經自斷一臂。到這時他又說：『如果七天內能下雨，我再捨棄一條手臂。』五天後下起了大雨，於是他砍斷了一條手臂。皇帝派遣使者賜藥給他。智悟說：『沒有妨礙。』人們看到他砍斷的手臂沒有血，感到非常驚異。泗州太守和郡里的人都夢見僧伽（Samgha，佛教僧團的統稱）對他們說：『智悟是五百羅漢中的一位，來到這裡是爲了拯救世人。』 天禧元年二月

【English Translation】 English version: Understanding this principle establishes the positions of the three teachings: Confucianism, Taoism, and Buddhism. People often speak of these three, and they are all based on this principle. Some Confucian scholars and Taoist priests, failing to distinguish between the fundamental and the superficial, seek to belittle Buddhism, which is a mistake of those who have only learned the surface. If Taoists fabricate false claims, such as 'Lao Tzu (the founder of Taoism) converted the barbarians, with the Buddha as his attendant,' this is slandering Lao Tzu and blaspheming the World-Honored One (Buddha). What punishment should they receive? The country of Chola (a kingdom in southern India) in the South Sea sent envoys to offer tribute, presenting Sanskrit Buddhist scriptures from India (Bharata). The envoys said that there had been no storms at sea for forty years, believing that a sage had appeared in China. In the second month of the ninth year, the Shramana (Buddhist monk) Tianjue from Uttaranagara (a country in northern India) in North India, the Shramana Miaode from Simhala (Sri Lanka) in South India, and the Shramanas from Kaccha (a region in western India) in West India came, each presenting Buddha's relics (Sarira) and Sanskrit scriptures. The court bestowed upon them purple robes and gold coins. In the fourth month, the Shramana Tongshou from Savara (a country in central India) in Central India came to present Sanskrit scriptures and was granted a purple robe. In the fifth month, the Shramana Puji from Varendra (a region in Bengal) in East India came to present Sanskrit scriptures and was granted a purple robe. The author comments: There have been many Sanskrit monks coming from the Western Lands one after another. But there has never been a time as grand as this, with Shramanas from the five regions of India gathering in the capital. Is this not due to the flourishing of the Dharma (Buddhist teachings) and also the emperor's virtuous influence? Comparing the names of the five Indian countries with the 'Records of the Western Regions,' only Simhala can be found; the others cannot be verified. Perhaps it is because things change over time, just as the Han and Tang dynasties have become the Song dynasty, but it is still the same region. The Shramana Jiquan brought back Buddha's relics (Sarira) from the Western Lands and built a pagoda in Yangzhou. The stone cave Buddhas on Longmen Mountain in Xijing (the western capital), having been neglected for years, were dilapidated. The emperor ordered the Shramana Qixian to recruit craftsmen to repair them, totaling 17,339 Buddha statues. In the ninth month, there was no rain. The emperor issued an edict summoning the Shramana Zhiwu from Turtle Mountain in Sizhou to enter the capital and reside in Kaibao Temple to pray for rain. Zhiwu had previously been effective in praying for rain in Sizhou and had once cut off his own arm. At this time, he said again, 'If it rains within seven days, I will sacrifice another arm.' After five days, it rained heavily, so he cut off an arm. The emperor sent envoys to give him medicine. Zhiwu said, 'It is no harm.' People saw that there was no blood from his severed arm and were very amazed. The prefect of Sizhou and the people of the prefecture all dreamed that Samgha (the Buddhist monastic order) said to them, 'Zhiwu is one of the five hundred Arhats (enlightened disciples of the Buddha), who has come here to save the world.' In the second month of the first year of the Tianxi era

月。詔曰。金仙垂教實利含生。貝葉謄文當資傳譯。茍師承之或異。必邪正以相參。既失精詳寖成訛謬。而況葷血之祀甚瀆于真乘。厭詛之辭尤乖于妙理。其新譯頻那夜迦經四卷不許入藏。自今後。似此經文不得翻譯○七月詔賜臺州東掖山智者教文印本四千六百二十卷。住山本如勸郡人建教藏閣。以奉之○九月宰相王旦薨。先一日囑翰學楊億曰。吾深厭勞生。愿來世為僧宴坐林間觀心為樂。幸為我請大德施戒剃鬚發著三衣火葬。勿以金寶置棺內。億與諸孤議曰。公三公也。斂贈公袞豈可加於僧體。但以三衣置柩中。不藏寶玉(湘山野錄)○宰相王欽若兼譯經潤文使○十一月詔天下州郡復放生池。無池之處沿江淮州郡近城上下水五里並禁漁捕(唐肅宗立放生池。八十一所。顏真卿作碑紀德)○四明延慶禮法師結十僧修法華懺。期三年。焚身供法。秘書監楊億素仰道風。貽書勸請住世。謂方當臺教中興之時。正賴傳持為世良導。復修書郡守李夷庚及天竺慈雲。俾同勸止。既而駙馬李遵勖亦奉書交勸。師以公私意勤竟沮前志。乃復結十僧修大悲懺法三年。以酬至愿。二年敕江寧府(升州)長干寺。改賜天禧。塔名聖感。即東土所藏阿育王舍利塔十九所之一也(塔在城外)。

三年八月。恭謝聖祖大赦天下。節文云。虛

【現代漢語翻譯】 現代漢語譯本：

（宋真宗）月。皇帝下詔說：『金仙（佛）垂教，實在是爲了利益眾生。貝葉（梵文經典）謄寫的經文，應當依靠翻譯來傳播。如果師承不同，必定導致邪正混雜。這樣一來，既失去了經文的精確詳盡，逐漸形成訛誤謬誤。更何況用葷腥祭祀，是對真正佛法的嚴重褻瀆；用厭惡詛咒的言辭，尤其違背了微妙的佛理。』因此，新翻譯的《頻那夜迦經》四卷，不許收入佛經藏。從今以後，類似的經文不得翻譯。

七月，皇帝下詔賜給臺州東掖山智者教文的印本四千六百二十卷。住在山上的本如法師勸說郡人建造教藏閣，來供奉這些經書。

九月，宰相王旦去世。去世前一天，他囑咐翰林學士楊億說：『我深深厭惡這勞累的一生，希望來世能夠做一名僧人，在林間靜坐，觀照內心為樂。希望你為我請來大德高僧，為我施戒、剃鬚發、穿上三衣，用火葬。不要用金銀珠寶放在棺材裡。』楊億與王旦的兒子們商議說：『王旦是三公級別的大臣，用朝廷贈送的公服安葬，怎麼能用僧人的裝束呢？』於是只用三衣放在棺材中，沒有放金銀珠寶（出自《湘山野錄》）。

宰相王欽若兼任譯經潤文使。

十一月，皇帝下詔天下州郡恢復放生池。沒有放生池的地方，沿江淮的州郡，在靠近城市上下游五里的範圍內，禁止漁獵捕撈（唐肅宗設立放生池八十一所，顏真卿撰寫碑文記載其功德）。

四明延慶禮法師結集十位僧人，共同修持《法華懺》，約定三年。打算焚燒自身來供養佛法。秘書監楊億一向仰慕延慶法師的道風，寫信勸請他留在世間，說正當臺教中興之時，正需要他來傳持佛法，作為世人的良師益友。又修書給郡守李夷庚以及天竺慈雲法師，讓他們一同勸阻。後來駙馬李遵勖也奉書勸說。延慶法師因為大家公私兩方面的懇切勸說，最終放棄了之前的想法。於是又結集十位僧人修持《大悲懺法》三年，來酬謝大家的至誠願望。二年，皇帝下令將江寧府（升州）的長干寺，改為賜名天禧寺，塔名聖感。這裡是東土所藏的阿育王舍利塔十九所之一（塔在城外）。

三年八月，恭謝聖祖，大赦天下。赦書的節文說：

【English Translation】 English version:

(Emperor Zhenzong of Song Dynasty) Month. The Emperor decreed: 'The Golden Immortal (Buddha)'s teachings truly benefit all living beings. The scriptures written on palm leaves (Sanskrit scriptures) should rely on translation for dissemination. If the lineage of teachers differs, it will inevitably lead to a mixture of the heterodox and the orthodox. In this way, not only will the scriptures lose their precision and detail, but they will gradually become corrupted and erroneous. Moreover, using meat and blood for sacrifices is a grave desecration of the true Dharma; using words of aversion and curses is especially contrary to the subtle principles.' Therefore, the newly translated four volumes of the 'Vinayaka Sutra' are not allowed to be included in the Buddhist canon. From now on, similar scriptures are not allowed to be translated.

In July, the Emperor decreed that 4,620 printed copies of the Zhiyi teachings from Dongye Mountain in Taizhou be bestowed. The Dharma Master Benru, who resided on the mountain, encouraged the people of the prefecture to build a teaching repository to enshrine these scriptures.

In September, the Chancellor Wang Dan passed away. The day before his death, he instructed the Hanlin Academician Yang Yi, saying: 'I deeply detest this toilsome life, and I hope to be a monk in the next life, sitting quietly in the forest, contemplating my mind for joy. I hope you can invite a virtuous monk to administer the precepts to me, shave my head, and clothe me in the three robes, and cremate me. Do not place gold or jewels in the coffin.' Yang Yi and Wang Dan's sons discussed it, saying: 'Wang Dan is a minister of the Three Dukes rank. How can we bury him in the attire of a monk when we have the official robes bestowed by the court?' So they only placed the three robes in the coffin and did not include gold or jewels (from 'Xiangshan Yelu').

Chancellor Wang Qinru was concurrently appointed as the Translation and Polishing Envoy.

In November, the Emperor decreed that all prefectures and counties in the realm should restore the release ponds. In places without release ponds, the prefectures and counties along the Yangtze and Huai Rivers should prohibit fishing and hunting within five miles upstream and downstream of the city (Emperor Suzong of Tang Dynasty established eighty-one release ponds, and Yan Zhenqing wrote an inscription to record his merits).

The Dharma Master Yanqing of Yanqing Temple in Siming gathered ten monks to jointly practice the 'Lotus Sutra Repentance', agreeing to a three-year term. He intended to burn himself as an offering to the Dharma. The Secretary-General Yang Yi, who had always admired Dharma Master Yanqing's virtue, wrote a letter urging him to remain in the world, saying that it was precisely at the time of the revival of the Tiantai teachings that he was needed to transmit the Dharma and serve as a good teacher and friend to the world. He also wrote to the Prefect Li Yigeng and Dharma Master Ciyun of Tianzhu Temple, asking them to dissuade him together. Later, the Imperial Son-in-Law Li Zunxu also sent a letter of persuasion. Dharma Master Yanqing, moved by everyone's sincere persuasion from both public and private perspectives, finally abandoned his previous intention. So he gathered ten monks again to practice the 'Great Compassion Repentance Dharma' for three years to repay everyone's sincere wishes. In the second year, the Emperor ordered that Changgan Temple in Jiangning Prefecture (Shengzhou) be renamed Tianxi Temple, and the pagoda be named Shenggan. This is one of the nineteen pagodas containing the relics of King Ashoka in the Eastern Land (the pagoda is outside the city).

In August of the third year, a grand amnesty was granted to the realm in gratitude to the Holy Ancestor. The text of the amnesty stated:

皇妙道西竺真乘。咸昉化源敢忘崇奉。應天下僧尼道士女冠系帳童行。並與普度。尚書右丞林。特提舉祠部文牒。是歲度僧二十三萬百二十七人。尼萬五千六百四十三人。道士七千八十一人。女冠八十九人○詔于天安殿建道場答謝天地。大會沙門道士萬三千八十六人。上親以藥銀大錢面賜之(藥銀即水銀。銀世謂之干汞也)○錢唐月輪山沙門道誠。以朝廷覃恩普度。撰釋氏要覽三卷。為出家者眾法之須知行於世○譯經三藏法護等。請以御注四十二章經御注遺教經。入藏頒行。詔可○宰相王欽若。出鎮錢唐。率僚屬詣天竺靈山謁慈雲法師遵式。請講法華。嘆曰。此道所未聞。此人所未見也。即為奏錫天竺舊名。師奏請西湖為放生池。每歲四月八日。郡人會湖上縱魚鳥。為主上祝壽○十一月東女真國入貢。乞賜大藏經。詔給與之。四年正月。右街講經秘演等。請以御製釋典法音集命僧箋註凡三十卷。乞附大藏。詔可。初是楊億提舉其事。集中有六種震動之語。一僧箋之。將三百字。暗碎不可觀。億削去自注云。地體本靜動必有變。人服其簡○西天沙門普善來進梵經。賜紫服○駙馬都尉李遵勖奏。四明知禮法師高行遺身。上嘉嘆不已。特賜法智之號。仍宣旨住世演教。不許遺身。時譯經院證義簡長等二十三人。各寄聲詩讚美

【現代漢語翻譯】 現代漢語譯本： 『皇妙道西竺真乘』（指來自西竺的精妙佛法）。咸認爲這是教化的源頭，不敢忘記崇敬信奉。朝廷下令天下僧尼、道士、女冠以及隸屬於他們的童行，都給予普度（即允許出家）。尚書右丞林某，特別提舉祠部的文牒，記錄當年普度僧人二十三萬一百二十七人，尼姑一萬五千六百四十三人，道士七千零八十一人，女冠八十九人。 皇帝下詔在天安殿建立道場，答謝天地。大會沙門、道士一萬三千零八十六人。皇帝親自用藥銀大錢（藥銀即水銀，世人稱之為干汞）賞賜他們。 錢塘月輪山的沙門道誠，因為朝廷施行覃恩普度，撰寫了《釋氏要覽》三卷，作為出家者必須知道和履行的法則，在世間流傳。 譯經三藏法護等人，請求將御注的《四十二章經》和《御注遺教經》收入藏經並頒佈施行，皇帝下詔同意。 宰相王欽若，出鎮錢塘，率領僚屬前往天竺靈山，拜謁慈雲法師遵式，請他講解《法華經》。王欽若感嘆說：『這種道理我從未聽聞，這種人我從未見過。』隨即上奏朝廷賜予天竺靈山舊名。遵式法師奏請將西湖作為放生池，每年四月八日，郡人聚集在湖上放生魚鳥，為皇帝祝壽。 十一月，東女真國前來進貢，請求賜予《大藏經》，皇帝下詔給予他們。 四年正月，右街講經秘演等人，請求將御製的《釋典法音集》命僧人箋註，共三十卷，乞求附於《大藏經》。皇帝下詔同意。起初是楊億提舉此事，集中有『六種震動』之語，一位僧人箋註時，將三百字暗中毀壞，難以觀看。楊億削去僧人的箋註，親自注解說：『地體本來是靜止的，震動必定有變故。』人們佩服他的簡潔。 西天沙門普善前來進獻梵文佛經，皇帝賜予他紫色袈裟。 駙馬都尉李遵勖上奏，四明知禮法師有高尚的品行，願意捨身。皇帝非常嘉許讚歎，特賜予『法智』的稱號，仍然下旨讓他留在世上演說教法，不許捨身。當時譯經院的證義簡長等二十三人，各自寄託詩歌讚美此事。

【English Translation】 English version: 'The supremely wonderful Dao of the Western Land, the true vehicle' (referring to the exquisite Buddhist teachings from the Western Land). All acknowledge it as the source of enlightenment, daring not to forget reverence and faith. The court decreed that all monks, nuns, Daoist priests, Daoist priestesses, and child acolytes affiliated with them throughout the realm should be granted universal salvation (i.e., allowed to become ordained). The Right Vice Minister of the Ministry of Rites, Lin, especially oversaw the official documents of the Ministry of Sacrifices, recording that in that year, 230,127 monks, 15,643 nuns, 7,081 Daoist priests, and 89 Daoist priestesses were granted ordination. The emperor issued an edict to establish a Daoist ritual site in the Tianan Hall to thank Heaven and Earth. A grand gathering of 13,086 monks and Daoist priests was held. The emperor personally bestowed upon them medicinal silver coins (medicinal silver is mercury, which people call 'dry mercury'). The monk Dao Cheng of Moon Wheel Mountain in Qiantang, because the court implemented universal salvation with widespread grace, compiled three volumes of 'Essentials of the釋氏要覽' (Shishi Yaolan), serving as the rules that those who leave home must know and practice, circulating in the world. The Tripitaka master of translation, Fa Hu, and others requested that the emperor's annotated 'Sutra of Forty-two Chapters' and the 'Emperor's Annotated Sutra of the Bequeathed Teachings' be included in the Tripitaka and promulgated for implementation. The emperor issued an edict agreeing to this. The Chancellor Wang Qinruo, stationed in Qiantang, led his colleagues to Ling Mountain in Tianzhu (India), where they paid respects to the Ciyun (慈雲) Dharma Master Zunshi (遵式), requesting him to lecture on the 'Lotus Sutra'. Wang Qinruo exclaimed: 'I have never heard of such a doctrine, nor have I ever seen such a person.' He immediately memorialized the court to bestow upon Ling Mountain in Tianzhu its former name. Dharma Master Zunshi requested that West Lake be designated as a release pond, and every year on the eighth day of the fourth month, the people of the prefecture would gather on the lake to release fish and birds, wishing the emperor longevity. In November, the Eastern Nüzhen (女真) Kingdom came to pay tribute, requesting to be granted the 'Great Tripitaka'. The emperor issued an edict to grant it to them. In the first month of the fourth year, the Sutra Lecturer Mi Yan and others from Right Street requested that the emperor's 'Collection of Dharma Sounds from Buddhist Scriptures' be annotated by monks, totaling thirty volumes, and requested that it be appended to the 'Great Tripitaka'. The emperor issued an edict agreeing to this. Initially, Yang Yi oversaw this matter. In the collection, there were words describing 'six kinds of tremors'. When a monk annotated it, he secretly destroyed three hundred characters, making them unreadable. Yang Yi removed the monk's annotation and personally annotated it, saying: 'The earth's body is originally still; tremors must indicate a change.' People admired his conciseness. The Shramana Pu Shan from the Western Land came to present Sanskrit Buddhist scriptures. The emperor bestowed upon him a purple robe. The駙馬都尉 (Imperial Son-in-Law Commandant) Li Zunxu memorialized that Dharma Master Zhili of Siming had noble conduct and was willing to sacrifice his body. The emperor greatly praised and admired him, specially bestowing upon him the title 'Dharma Wisdom' (法智), and still issued an edict ordering him to remain in the world to expound the teachings, not allowing him to sacrifice his body. At that time, Jian Chang and twenty-two others from the Translation Institute each sent poems praising this matter.

道德(詩見四明教行錄。及刻石在南湖)○十二月翰林學士楊億卒。億留心禪觀。自屬疾即屏葷茹。臨終之日為空門偈以見志。識者知其有得佛氏之學。

五年。詔遣內侍俞源清往四明延慶請法智法師。領眾修法華懺。為國祈福。師為述修懺要旨上之○詔于并州建資聖禪院。為將士戰亡者追福○門下侍郎平章事丁謂兼譯經潤文使。翰林學士晁迥李維兼潤文官。

述曰。真廟之在御也並隆三教。而敬佛重法過於先朝。故其以天翰撰述。則有聖教序。崇釋論。法音集。注四十二章遺教二經。皆深達于至理。一歲度僧至二十三萬。而僧眾有過者止從贖法。上元幸諸寺禮像百拜弗辭。復唐家天下放生池。以廣好生。皆本于宿願而發於聖性。非俟于勸也。至於繼世譯經大開梵學。五天三藏云會帝廷。而專用宰輔詞臣兼潤文之職。其篤重譯事有若是者。當時儒賢如王旦王欽若楊億晁迥輩。皆能上贊聖謨共致平世。君臣慶會允在茲時。稽之前古未有比對。

是歲天下僧數三十九萬七千六百十五人。尼六萬一千二百四十人。

乾興元年。章懿太后(仁宗母李氏)遣使詣錢唐天竺。請遵式法師。為國行懺。師著金光明護國道場儀上之。因奏天臺教卷乞入大藏○龜茲國僧華嚴來。進佛骨舍利梵經。賜紫服。

【現代漢語翻譯】 道德（詩見《四明教行錄》，並刻石于南湖）○十二月，翰林學士楊億去世。楊億留心禪觀，自從生病就開始戒葷吃素。臨終之日，作空門偈以表達心志。有見識的人知道他已領悟佛氏之學。

五年，皇帝下詔派遣內侍俞源清前往四明延慶寺，迎請法智法師，帶領僧眾修持《法華懺》，為國家祈福。法師撰述修懺的要旨上呈朝廷○皇帝下詔在并州建立資聖禪院，為陣亡將士追薦冥福○門下侍郎平章事丁謂兼任譯經潤文使，翰林學士晁迥、李維兼任潤文官。

總述：真宗皇帝在位期間，三教並重，而敬佛重法的程度超過先朝。因此，他親自撰述的有《聖教序》、《崇釋論》、《法音集》，註釋《四十二章經》、《遺教經》二經，都深刻通達至理。一年度僧多達二十三萬，而僧眾有過錯的只處以贖罪之法。皇帝在上元節親臨各寺禮佛，行百拜之禮也不推辭，恢復唐朝天下設立的放生池，以推廣好生之德，這些都是出於宿世的願力，發於聖人的本性，並非是等待別人的勸說。至於繼承前代翻譯佛經，大開梵學之門，使五印度的三藏法師雲集帝廷，並且專門任用宰相和詞臣兼任潤文的職務，他對翻譯佛經的重視程度就是這樣。當時儒家賢士如王旦、王欽若、楊億、晁迥等人，都能讚美皇帝的聖明，共同締造太平盛世，君臣歡慶相會，確實就在這個時期。考察以往的歷史，沒有可以相比的。

這一年，天下僧人總數為三十九萬七千六百一十五人，尼姑六萬一千二百四十人。

乾興元年，章懿太后（仁宗皇帝的母親李氏）派遣使者前往錢塘天竺寺，迎請遵式法師，為國家舉行懺法。法師撰寫《金光明護國道場儀》上呈朝廷，並奏請將天臺教的典籍收入大藏經○龜茲國僧人華嚴來朝，進獻佛骨舍利和梵文佛經，皇帝賜予他紫色的袈裟。

【English Translation】 Morality (poems are found in 'Siming Jiaoxing Lu' and engraved in stone at Nanhu). ○ In December, the Hanlin Academician Yang Yi passed away. Yang Yi was devoted to Chan contemplation and had abstained from meat since he fell ill. On the day of his death, he composed a verse for the Buddhist path to express his aspirations. Those with discernment knew that he had attained the learning of Buddhism.

In the fifth year, the Emperor issued an edict to send the eunuch Yu Yuanqing to Siming Yanqing Temple to invite Dharma Master Fazhi to lead the monks in practicing the 'Lotus Sutra Repentance' to pray for the country's well-being. The Master wrote a summary of the essentials of the repentance practice and presented it to the court. ○ The Emperor issued an edict to build Zisheng Chan Monastery in Bingzhou to seek blessings for the soldiers who died in battle. ○ The Vice Minister of the Department of State Affairs, Ding Wei, concurrently served as the Translation and Polishing Envoy, and the Hanlin Academicians Chao Jiong and Li Wei concurrently served as Polishing Officials.

Commentary: During the reign of Emperor Zhenzong, the three teachings were equally emphasized, and the respect for Buddhism and the Dharma surpassed that of previous dynasties. Therefore, he personally composed 'Preface to the Sacred Teachings', 'Treatise on Veneration of Buddhism', and 'Collection of Dharma Sounds', and annotated the 'Sutra of Forty-two Chapters' and the 'Sutra of the Bequeathed Teachings', all of which deeply understood the ultimate truth. In one year, the number of ordained monks reached 230,000, and those monks who had transgressions were only punished with redemption. The Emperor personally visited various temples on the Lantern Festival, performing a hundred prostrations without refusal, and restored the release ponds established throughout the Tang Dynasty to promote the virtue of cherishing life. These actions all stemmed from past vows and arose from the sage's nature, not waiting for others to persuade him. As for continuing the translation of Buddhist scriptures and opening the door to Sanskrit studies, the Tripitaka masters from the five regions of India gathered in the imperial court, and he specifically appointed prime ministers and literary officials to concurrently serve as polishing officials. His emphasis on translation affairs was such. At that time, Confucian scholars such as Wang Dan, Wang Qinruo, Yang Yi, and Chao Jiong were all able to praise the Emperor's sagacity and jointly create a peaceful and prosperous era. The joyous meeting of the ruler and his ministers truly occurred during this time. Examining the past, there is no comparison.

In this year, the total number of monks in the country was 397,615, and the number of nuns was 61,240.

In the first year of Qianxing, Empress Dowager Zhangyi (Emperor Renzong's mother, Li) sent envoys to Qiantang Tianzhu Temple to invite Dharma Master Zunshi to perform repentance rituals for the country. The Master wrote 'Ritual for the Golden Light Protecting the Nation' and presented it to the court, and requested that the scriptures of the Tiantai school be included in the Great Treasury. ○ The monk Huayan from the Kingdom of Kucha came to the court, presenting Buddha's bone relics and Sanskrit scriptures. The Emperor bestowed upon him a purple robe.

佛祖統紀卷第四十四(終)

○汀州方士王中立。遇道人姓趙。授以神術。中立至京師。具言靈應。敕授許州參軍留上皇城廨舍。后每於市上見之。自稱司命真君。是年五月降於中立所居之堂。戴冠佩釰。服皆青色。凡有瑞異。必先告之。中立每傳其言。

大中祥符元年正月三日。有天神降於寢殿。星冠絳袍。謂上曰。天書將降。宜齋戒建壇以受之。越月皇城司奏言。右承天門有黃帛書曳鴟吻上。上步至門望拜。內侍捧取而下奉安朝元殿。視其上文云。趙受命興于宋付于某居其器守于正世七百九九啟封宣文。其名大中祥符。凡三篇若洪範老子之書。是日司天監奏。有紫雲如蓋。下覆殿庭。百僚稱賀。詔改元馮拯請以天書大中祥符為號。上喜曰美名也(國朝會要)。

述曰。周卜其祚得世三十。歷年七百(其後傳世三十七。歷年八百故。曰周過其歷)。漢之世以讖知故。赤伏符云。四七之際火為王(自漢高祖至光武初起之年為二百二十八。故云四七。漢以火王故云為主也)晉元渡江。筮之得百二(元帝使郭璞筮之云。享年二百后百二年而宋代晉。始寤郭氏以百二之期促故。婉辭以倒之也)。唐太宗時原州貢瑞石。成文有七佛八菩薩之記(石文云。太平天子李世民太子李治七佛八菩薩。其後至二十一

【現代漢語翻譯】 現代漢語譯本 佛祖統紀卷第四十四(終)

汀州有個方士叫王中立，遇到一位姓趙的道人，道人傳授給他一些神奇的法術。王中立到了京師，詳細地說了這些法術的靈驗之處。皇帝下令授予他許州參軍的官職，讓他住在皇城的官舍里。後來，人們經常在市場上看到他，自稱是司命真君（掌管壽命的神）。這一年五月，司命真君降臨到王中立所居住的廳堂，頭上戴著帽子，身上佩著劍，穿的衣服都是青色的。凡是有祥瑞或奇異的事情，司命真君一定會事先告訴王中立，王中立就把司命真君說的話傳出去。

大中祥符元年正月三日，有天神降臨到皇帝的寢殿，頭上戴著星形的帽子，身上穿著紅色的袍子。天神對皇帝說：『天書將要降臨，應該齋戒並建造祭壇來接受它。』過了一個月，皇城司奏報道：右承天門上有用黃色絲帛寫成的書，掛在鴟吻（屋脊兩端的裝飾物）上。皇帝步行到承天門，向天書望拜。內侍捧著天書下來，供奉在朝元殿。看那天書上的文字說：『趙氏受命興起于宋朝，傳位於某人，擁有神器，堅守正道，世世代代七百九十九年，開啟並宣揚文教。』天書的名字叫《大中祥符》，共有三篇，就像《洪範》和《老子》的書一樣。當天，司天監奏報道：有紫色的雲彩像傘蓋一樣，覆蓋在殿庭上。百官都來祝賀。皇帝下詔改年號，馮拯請求用『天書大中祥符』作為年號。皇帝高興地說：『好名字啊！』（《國朝會要》）。

評論說：周朝占卜國運，得到三十世的說法，歷時七百年（周朝後來傳了三十七世，歷時八百年，所以說周朝超過了它的歷數）。漢朝的時候，因為讖語而知道，赤伏符上說：『四七之際，火德當王』（從漢高祖到光武帝開始興起的年份是二百二十八年，所以說是四七。漢朝以火德為王，所以說是火德當王）。晉元帝渡江的時候，占卜的結果是得到一百零二年（元帝讓郭璞占卜，郭璞說：『享國一百零二年，一百零二年後宋朝將取代晉朝。』元帝這才明白郭璞用一百零二年的期限來催促他，所以用委婉的言辭來顛倒它）。唐太宗的時候，原州進貢一塊瑞石，上面形成的文字有七佛八菩薩的記載（石碑上的文字說：『太平天子李世民，太子李治，七佛八菩薩』，其後到二十一

【English Translation】 English version Buddhist Records Compiled Under Imperial Order, Volume 44 (End)

Wang Zhongli, a Fangshi (alchemist/magician) from Tingzhou, encountered a Daoist named Zhao, who授以神術 (taught him divine arts). Wang Zhongli went to the capital and detailed the靈應 (spiritual efficacy) of these arts. The emperor ordered him to be appointed as a military advisor in Xuzhou and allowed him to reside in the official residence in the imperial city. Later, he was often seen in the market, claiming to be the Siming Zhenjun (Lord of Fate). In the fifth month of that year, the Siming Zhenjun descended upon the hall where Wang Zhongli lived, wearing a crown and a sword, with all his garments being blue. Whenever there were auspicious or extraordinary events, the Siming Zhenjun would always inform Wang Zhongli beforehand, and Wang Zhongli would transmit his words.

On the third day of the first month of the first year of the Dazhong Xiangfu era, a celestial deity descended upon the emperor's寢殿 (sleeping palace), wearing a star-shaped crown and a crimson robe. The deity said to the emperor, 'A heavenly book is about to descend; you should fast and build an altar to receive it.' A month later, the Imperial City Guard reported that there was a yellow silk book hanging on the鴟吻 (owl-shaped ornaments on the roof ridge) of the Right Chengtian Gate. The emperor walked to the gate and bowed towards the heavenly book. An inner attendant brought the book down and enshrined it in the Chaoyuan Hall. The text on the book said, 'The Zhao family is destined to rise in the Song dynasty, to be passed on to someone who possesses the神器 (divine vessel),守于正世七百九九 (guarding the world with righteousness for seven hundred and ninety-nine generations),啟封宣文 (opening and proclaiming culture).' The name of the heavenly book was 'Dazhong Xiangfu,' consisting of three chapters, like the books of the 'Hong Fan' and 'Laozi.' On that day, the司天監 (Directorate of Astronomy) reported that there were purple clouds like a canopy covering the palace courtyard. All the officials offered congratulations. The emperor issued an edict to change the era name, and Feng Zheng requested to use 'Heavenly Book Dazhong Xiangfu' as the era name. The emperor happily said, 'A beautiful name!' (From 'Guochao Huiyao').

Commentary: The Zhou dynasty divined its fate to be thirty generations, lasting seven hundred years (the Zhou dynasty later transmitted for thirty-seven generations, lasting eight hundred years, hence it is said that the Zhou dynasty exceeded its predicted duration). During the Han dynasty, it was known through prophecies that the Chifu Fu (Red Tally Amulet) said, 'At the juncture of four and seven, the virtue of fire will reign' (from Emperor Gaozu of Han to the beginning of Emperor Guangwu's reign was two hundred and twenty-eight years, hence it is said to be four and seven. The Han dynasty reigned with the virtue of fire, hence it is said that the virtue of fire will reign). When Emperor Yuan of Jin crossed the river, the divination result was one hundred and two years (Emperor Yuan had Guo Pu perform divination, and Guo Pu said, 'The dynasty will enjoy one hundred and two years, and after one hundred and two years, the Song dynasty will replace the Jin dynasty.' Emperor Yuan then realized that Guo Pu used the term of one hundred and two years to urge him, so he used euphemistic words to reverse it). During the reign of Emperor Taizong of Tang, Yuanzhou presented a瑞石 (auspicious stone), on which the formed characters recorded seven Buddhas and eight Bodhisattvas (the text on the stone said, 'The peaceful emperor Li Shimin, the crown prince Li Zhi, seven Buddhas, eight Bodhisattvas,' and thereafter to twenty-one

世。如武宗之滅法及高祖之薄信。末年諸主當不在佛菩薩之數)。又萬回謂明皇五十年太平天子。一行記社稷終吉(明皇以國祚問一行禪師。答曰。社稷終吉后至昭宗而亡。以曾封為吉王故耳)北朝陸居士謂齊文宣十年天子猶尚可。百日天子急如火(居士陸法和題壁云。十年天子猶尚可百日天子急如火。週年天子遞代坐十年謂文宣也。百日廢帝也。週年孝昭也。后皆驗)。此皆天命人事互相參會默定於先時而不可詰也。我國家丕應休運。　太宗即位之初感　翊聖真君之降。謂國祚過於有唐。而嘉州石文志公石記。則有趙號二十一帝之文(太宗四年嘉州貢石。有丹文云。趙二十一帝。七年舒州貢石有志公記云。趙號二十一帝。既而志公親降禁中。上親聞訓語)。真宗祥符初。天書降有云。趙受命世七百九九。今詳翊聖國祚過唐。志公二十一帝。此兩義固可解。唯天書七百九九未之能諭。假使果及此數當不止二十一帝。殊不知前十四朝已三百年。自　今皇帝以下凡七傳各在位七十年。則可及五百之數也。恭惟　列聖相承德加四海。一視萬區而以民為重。並隆三教而知佛為尊。當必有聖賢護國延長世祚。則周過其歷之驗。復見清朝便須實及七百九九之年。用以仰符上天之語。為可信也。佛天聖人以宿命智預鑒未來。雖億千萬

【現代漢語翻譯】 現代漢語譯本： 世事就是如此。例如武宗（指唐武宗）滅佛以及唐高祖對佛教的不信任。末年的那些君主，大概不能算作佛菩薩那樣的人物了）。還有萬回（指唐朝僧人萬回）說唐明皇是五十年太平天子。一行（指唐朝僧人一行）的記載說社稷最終是吉祥的（唐明皇曾以國運問一行禪師，一行回答說：『社稷最終是吉祥的』，後來唐朝在昭宗時滅亡，因為昭宗曾被封為吉王）。北朝的陸居士（指北齊的陸法和）說齊文宣帝是『十年天子猶尚可，百日天子急如火』（居士陸法和在墻壁上題寫道：『十年天子猶尚可，百日天子急如火，週年天子遞代坐』，十年指的是文宣帝，百日指的是被廢的皇帝，週年指的是孝昭帝，後來都應驗了）。這些都是天命和人事互相參合，在事先就已默默地確定了，是無法追究的。我朝（指宋朝）大大地應合了美好的運數，太宗皇帝即位之初，感應到翊聖真君（道教神祇）降臨，說我朝的國運會超過唐朝。而嘉州（今四川樂山）石文和志公（指南朝梁代僧人寶誌）石記，則有『趙號二十一帝』的文字（太宗四年，嘉州進貢石頭，上面有紅色文字說：『趙二十一帝』。七年，舒州進貢石頭，上面有志公的記載說：『趙號二十一帝』。之後志公親自降臨禁中，皇帝親自聽取了他的訓話）。真宗祥符年間，天書降臨，上面說：『趙受命世七百九九』。現在詳細考察翊聖真君所說的國運超過唐朝，以及志公所說的二十一帝，這兩層意思本來可以解釋。只有天書上說的『七百九九』還不能理解。假如真的到了這個數字，那就不止二十一帝了。卻不知道前十四朝已經有三百年了，從當今皇帝（指宋朝皇帝）以下，共有七代皇帝，每代皇帝在位七十年，就可以達到五百之數了。恭敬地想到列代聖明的皇帝相繼繼承，恩德施加於四海，平等地看待各個地區，並且以人民為重，同時尊崇儒釋道三教，並且知道佛教是最尊貴的。那麼一定會有聖賢護衛國家，延長國運，那麼周朝超過其歷數的驗證，會在我朝再次顯現，就必須實際達到七百九十九年，用來仰合上天的預言，才是可以相信的。佛、天、聖人以宿命智預先鑒知未來，即使億千萬年之後的事情，也能夠清楚地知道。

【English Translation】 English version: The world is like this. For example, Emperor Wuzong (referring to Emperor Wuzong of Tang) destroying Buddhism and Emperor Gaozu of Tang's distrust of Buddhism. The rulers of the late years probably cannot be counted as figures like Buddhas and Bodhisattvas). Also, Wan Hui (referring to the Tang Dynasty monk Wan Hui) said that Emperor Ming of Tang was a 'fifty-year Taiping (great peace) Emperor'. Yi Xing's (referring to the Tang Dynasty monk Yi Xing) record says that the state will ultimately be auspicious (Emperor Ming of Tang once asked the monk Yi Xing about the fate of the country, and Yi Xing replied: 'The state will ultimately be auspicious.' Later, the Tang Dynasty was destroyed during the reign of Emperor Zhaozong, because Emperor Zhaozong had been enfeoffed as the Prince of Ji). The Northern Dynasty's Layman Lu (referring to Lu Fahe of the Northern Qi Dynasty) said that Emperor Wenxuan of Qi was 'a ten-year emperor is still acceptable, a hundred-day emperor is as urgent as fire' (Layman Lu Fahe wrote on the wall: 'A ten-year emperor is still acceptable, a hundred-day emperor is as urgent as fire, a one-year emperor sits in succession.' Ten years refers to Emperor Wenxuan, one hundred days refers to the deposed emperor, and one year refers to Emperor Xiaozhao; later, they were all verified). These are all the intermingling of destiny and human affairs, which have been silently determined in advance and cannot be investigated. Our dynasty (referring to the Song Dynasty) greatly corresponds to the auspicious fortune. At the beginning of Emperor Taizong's reign, he sensed the descent of the Yisheng Zhenjun (a Taoist deity), saying that our dynasty's national fortune would surpass the Tang Dynasty. And the stone inscription of Jia Zhou (present-day Leshan, Sichuan) and the stone record of Zhi Gong (referring to the monk Baozhi of the Southern Liang Dynasty) contain the words 'Zhao will have twenty-one emperors' (In the fourth year of Emperor Taizong, Jia Zhou presented a stone with red characters saying: 'Zhao will have twenty-one emperors.' In the seventh year, Shu Zhou presented a stone with Zhi Gong's record saying: 'Zhao will have twenty-one emperors.' Later, Zhi Gong personally descended into the forbidden palace, and the emperor personally listened to his instructions). During the Xiangfu period of Emperor Zhenzong, a heavenly book descended, saying: 'Zhao is destined to rule for seven hundred and ninety-nine generations.' Now, upon detailed examination, the meaning of Yisheng Zhenjun's statement that the national fortune would surpass the Tang Dynasty, and Zhi Gong's statement of twenty-one emperors, can originally be explained. Only the 'seven hundred and ninety-nine' mentioned in the heavenly book is still incomprehensible. If it really reaches this number, then there will be more than twenty-one emperors. However, it is not known that the previous fourteen dynasties have already lasted for three hundred years. From the current emperor (referring to the Song Dynasty emperor) onwards, there will be a total of seven generations of emperors, each reigning for seventy years, which can reach the number of five hundred. Respectfully thinking of the successive inheritance of the enlightened emperors, with grace bestowed upon the four seas, treating all regions equally, and valuing the people, while also respecting Confucianism, Buddhism, and Taoism, and knowing that Buddhism is the most venerable. Then there will surely be sages and virtuous people protecting the country and prolonging the national fortune, so the verification of the Zhou Dynasty exceeding its predicted years will appear again in our dynasty, and it must actually reach seven hundred and ninety-nine years, in order to conform to the words of Heaven, which is believable. Buddhas, deities, and sages, with their wisdom of past lives, foresee the future, and even events billions and trillions of years later can be clearly known.

劫莫不前知。矧此千百年之近事。以之能預告者非怪誕也。

十一月。幸泰山。奉玉幣三牲。祀昊天上帝于山之圓臺。太祖太宗陪位於東西。依南郊行禮法。

元豐間有司以合祭天地于圓丘。援周制不應古義。詔定親祀北郊之禮。元祐初詔依前旨集官詳議。蘇軾奏議。其略曰。臣竊惟議者欲變祖宗之舊。圓丘祀天而不祀地。不過謂冬至天于南郊陽時陽位也。夏至祀地于北郊陰時陰位也。以類求神則陽時陽位不可以求陰也。是大不然。冬至南郊既祀上帝。則天地百神莫不從也。詩之序曰。昊天有成命。郊祀天地也。書曰。肆類于上帝禋於六宗。望于山川。遍於群祀。春秋書不郊猶三望。左氏傳曰。望郊之細也。說者曰。三望泰山河海也。或曰。分野之星及山川也。以詩書春秋考之。則天地合祭久矣。漢魏唐皆用圓丘合祭之禮。載之於史。

本朝太祖初郊先享宗廟並祀天地。

真宗以來三歲一郊。必先有事景靈遍享太廟乃祀天地。今議者欲冬至祀天夏至祀地。蓋以為用周禮也。古者一歲祀天者三。明堂享帝者一。四時迎氣者五。祭地者二。享宗廟者者四。凡此十五者皆天子親祭也。今三年一郊。先郊而祭大廟。郊而肆赦。優賞諸軍文武官皆得蔭補。親屬宰相百官皆有賜賚。凡此皆非周禮。此皆不

【現代漢語翻譯】 現代漢語譯本：劫難沒有不能預先知曉的，更何況這千百年來發生的近事。因此，能夠預先告知這些事情，並不是什麼怪誕的事情。

十一月，皇帝前往泰山，用玉幣和三牲祭祀昊天上帝于泰山的圓臺上。太祖和太宗的牌位陪祭于東西兩側，按照南郊的禮法行禮。

元豐年間，有關部門認為應該在圓丘合祭天地。他們引用周朝的制度，認為這不符合古代的意義。於是皇帝下詔確定在北郊親祭的禮儀。元祐初年，皇帝下詔按照之前的旨意，召集官員詳細商議。蘇軾上奏議，其大意是：『我私下認為，議論者想要改變祖宗的舊制，在圓丘祭天而不祭地，不過是認為冬至在南郊是陽時陽位，而夏至在北郊是陰時陰位。想要用類別來求神，認為陽時陽位不可以求陰。這是大錯特錯的。冬至在南郊既然已經祭祀了昊天上帝（Haotian Shangdi，the supreme god of heaven），那麼天地百神沒有不跟隨的。《詩經》的序說：『昊天有成命，郊祀天地也。』《尚書》說：『廣泛地祭祀上帝，禋祭六宗，遙祭山川，普遍地祭祀各種神靈。』《春秋》記載不舉行郊祭，仍然進行三望。《左傳》說：『望是郊祭的細緻之處。』解釋的人說：『三望是望祭泰山、河、海。』或者說：『是望祭分野的星和山川。』用《詩經》、《尚書》、《春秋》來考察，那麼天地合祭已經很久了。漢、魏、唐都用圓丘合祭的禮儀，記載在史書上。

本朝太祖（Taizu，the founding emperor）最初在郊祭時，先祭享宗廟，並且合祭天地。

真宗（Zhenzong，an emperor of Song Dynasty）以來，每三年舉行一次郊祭，必定先在景靈宮（Jingling Palace）舉行祭祀，普遍地祭享太廟，然後才祭祀天地。現在議論者想要冬至祭天，夏至祭地，大概是認為這是採用周禮。古代一年祭祀天三次，在明堂享祭帝一次，四季迎接節氣五次，祭祀地兩次，享祭宗廟四次。總共這十五次都是天子親自祭祀的。現在三年舉行一次郊祭，先舉行郊祭，然後大赦天下，優待賞賜各軍文武官員，都可以得到蔭補，親屬、宰相、百官都有賞賜。這些都不是周禮，這些都不是。』

【English Translation】 English version: Calamities are not beyond foreknowledge, let alone the recent events of the past thousand years. Therefore, being able to foretell these things is not a monstrous claim.

In the eleventh month, the emperor went to Mount Tai (Taishan, a sacred mountain), offering jade coins and three sacrificial animals to Haotian Shangdi (the supreme god of heaven) at the round altar on the mountain. The spirit tablets of Emperor Taizu (the founding emperor) and Emperor Taizong (another emperor) were placed on the east and west sides as secondary participants in the sacrifice, and the ceremony was conducted according to the rituals of the southern suburban sacrifice.

During the Yuanfeng era, the relevant officials believed that Heaven and Earth should be jointly worshiped at the round mound. They cited the Zhou dynasty system, arguing that it did not conform to ancient meanings. Therefore, the emperor issued an edict to determine the ritual of personally sacrificing in the northern suburbs. At the beginning of the Yuanyou era, the emperor issued an edict to gather officials for detailed discussions according to the previous decree. Su Shi (a famous scholar-official) submitted a memorial, the gist of which was: 'I privately believe that those who advocate changing the old system of our ancestors, worshiping Heaven at the round mound but not Earth, merely think that the winter solstice in the southern suburbs is a yang time and yang position, while the summer solstice in the northern suburbs is a yin time and yin position. They want to seek gods by category, believing that yin cannot be sought in a yang time and yang position. This is greatly mistaken. Since Haotian Shangdi (the supreme god of heaven) has already been worshiped in the southern suburbs at the winter solstice, then all the gods of Heaven and Earth will follow. The preface to the Book of Poetry says: 『Haotian has established decrees, suburban sacrifices are for Heaven and Earth.』 The Book of Documents says: 『Extensively sacrifice to Shangdi (the supreme god), offer burnt offerings to the Six Venerables, remotely sacrifice to mountains and rivers, and universally sacrifice to all spirits.』 The Spring and Autumn Annals records that even without suburban sacrifices, there were still three remote sacrifices. The Zuo Commentary says: 『Remote sacrifices are the detailed aspects of suburban sacrifices.』 Interpreters say: 『The three remote sacrifices are to Mount Tai, the Yellow River, and the sea.』 Or they say: 『They are remote sacrifices to the stars and mountains and rivers of the allocated territories.』 Examining it with the Book of Poetry, the Book of Documents, and the Spring and Autumn Annals, then the joint worship of Heaven and Earth has been around for a long time. The Han, Wei, and Tang dynasties all used the ritual of joint worship at the round mound, which is recorded in history.

In this dynasty, Emperor Taizu (Taizu, the founding emperor) initially first sacrificed to the ancestral temple and jointly worshiped Heaven and Earth during the suburban sacrifice.

Since Emperor Zhenzong (Zhenzong, an emperor of Song Dynasty), a suburban sacrifice has been held every three years, and it is necessary to first hold sacrifices at Jingling Palace (Jingling Palace), universally sacrificing to the Grand Ancestral Temple, and then sacrificing to Heaven and Earth. Now, those who advocate worshiping Heaven at the winter solstice and Earth at the summer solstice probably think that this is adopting the Zhou rituals. In ancient times, Heaven was worshiped three times a year, the Emperor was worshiped once in the Mingtang (Bright Hall), the qi (vital energy) of the four seasons was greeted five times, Earth was worshiped twice, and the ancestral temple was worshiped four times. All fifteen of these were personally sacrificed to by the Son of Heaven. Now, a suburban sacrifice is held once every three years, first the suburban sacrifice is held, and then a general amnesty is granted to the world, and the civil and military officials of the various armies are treated favorably and rewarded, and they can all receive hereditary appointments, and relatives, prime ministers, and all officials receive rewards. All of these are not Zhou rituals, none of these are.'

改而獨于地祇則曰。非周禮不當合祭者何也。本朝祖宗欽崇祭祀。儒臣禮官講求損益。非不知圓丘方澤皆親祭之為是。特以時不可行故參酌古今。上合典禮。下合時宜。若一歲再郊。則軍國重有勞費之患也(東坡集)。

○東封畢。詔加司命真君為九天司命保生天尊。敕兩街道士修齋醮科儀。命知樞密院王欽若。定羅天醮儀十卷。選道士十人校道藏經。舊錄三千三百三十七卷。欽若詳定增六百二十卷。賜名寶文統錄。御製序以冠之。初奉詔取釋道藏經互相毀訾者。並刪除之(今老君實錄載王欽若言。老子化胡經乃古聖遺蹟不可削。王公有識鑒未必自此語也)。

○九月。詔取舒州瑞石志公記以示近臣。宰相王旦曰。國家啟運在梁陳隋唐四朝及五代之後。太宗即位歲在丙子。今天尊臨降事。皆符合於五百年之前(志公石文云。吾觀四五朝後次丙子年。趙號太平二十一年)。財知天命。我宋其來久矣。上說遣陳堯咨往升州蔣山致告。

述曰。世書謂之預讖(驗也)佛典謂之預記。謂能先事以告也在佛則言。聲聞作佛。國劫名號(見法華經)凡夫禍福。休咎在俗前如圖書蓍龜星占夢象。皆所以告先事也。桓譚非讖。非不知讖也。特恐光武當中興多故之日一切以讖決之而於人事有不能盡。故不如不言讖之為

【現代漢語翻譯】 現代漢語譯本：如果單獨對地神進行祭祀，（他們）會說：『不符合《周禮》中不應當合併祭祀的規定』，這是為什麼呢？本朝的祖先欽佩並重視祭祀，儒臣和禮官研究祭祀制度的損益，並非不知道在圓丘和方澤都由皇帝親自祭祀是正確的。只是因為時局不允許這樣做，所以參考古代和現代的制度，上符合典禮，下符合時宜。如果一年舉行兩次郊祭，那麼國家在軍事和財政上就會有沉重的勞民傷財的憂慮（出自《東坡集》）。

東封大典完畢后，皇帝下詔加封司命真君為九天司命保生天尊，命令兩街道士修訂齋醮科儀。命令知樞密院王欽若編定《羅天醮儀》十卷，選拔道士十人校對道藏經。舊的目錄記載有三千三百三十七卷，王欽若詳細審定后增加了六百二十卷，賜名為《寶文統錄》，並由皇帝親自撰寫序言。起初，奉詔取來佛教和道教的藏經，其中互相詆譭的內容，全部刪除。（現在《老君實錄》記載王欽若說，《老子化胡經》是古代聖人的遺蹟，不可刪削。王欽若的見識未必出自這句話）。

九月，皇帝下詔取來舒州瑞石的志公記給近臣看。宰相王旦說：『國家開創基業在梁、陳、隋、唐四個朝代以及五代之後，太宗即位那年是丙子年。今天尊降臨的事情，都符合五百年前的預言（志公石文說：『我觀察四五個朝代之後，到了丙子年，趙氏稱太平二十一年』）。』由此可知天命，我宋朝的國運由來已久。皇帝聽后，派遣陳堯咨前往升州蔣山致告。

總結：世俗的書籍稱之為預讖（驗證），佛典稱之為預記，都是指能夠事先告知未來的事情。在佛教中，有關於聲聞成佛、國土劫難名號的說法（見《法華經》），凡夫的禍福、吉兇。在世俗中，有如圖書、蓍龜、星占、夢象等，都是用來預先告知未來的方法。桓譚反對讖緯，並非不知道讖緯的存在，只是擔心光武帝在中興多事的時期，一切都用讖緯來決定，而人事方面卻不能完全做到，所以不如不談讖緯為好。

【English Translation】 English version: If sacrifices are made solely to the Earth Gods, they will say: 'Why does it not conform to the regulations in the 'Zhou Li' (Book of Rites) that should not combine sacrifices?' Our dynasty's ancestors revered and valued sacrifices. Confucian officials and ritual officers studied the gains and losses of the sacrificial system. It's not that they didn't know that it was correct for the emperor to personally preside over sacrifices at both the Round Mound (Yuanqiu) and the Square Pond (Fangze). It's just that the current situation did not allow it, so they referred to both ancient and modern systems, conforming to the classics above and suiting the times below. If suburban sacrifices were held twice a year, then the nation would have heavy worries about military and financial burdens (from 'Dongpo Ji' - Su Shi's Collection).

After the completion of the Eastern Feng (sacrifice to Heaven and Earth), the emperor issued an edict to additionally honor the Siming Zhenjun (Lord of Fate) as the 'Nine Heavens Siming Baosheng Tianzun' (Heavenly Worthy Who Protects Life). He ordered Taoist priests from both Taoist schools to revise the Zhaijiao (retreat and offering) rituals. He ordered Wang Qinruo, the Privy Councilor, to compile ten volumes of the 'Luotian Jiao Yi' (Rituals of the Great Offering to Heaven). He selected ten Taoist priests to collate the Daozang Jing (Taoist Canon). The old catalog recorded 3,337 volumes. Wang Qinruo reviewed and added 620 volumes, naming it 'Baowen Tonglu' (Comprehensive Record of Precious Writings), and the emperor personally wrote a preface to it. Initially, he was ordered to retrieve Buddhist and Taoist scriptures, and all content that mutually slandered each other was deleted. (Now, the 'Laojun Shilu' (Veritable Records of Laozi) records Wang Qinruo saying that the 'Laozi Huahu Jing' (Laozi's Scripture on Converting the Barbarians) is a relic of ancient sages and should not be deleted. Wang Qinruo's insight may not have come from this statement).

In September, the emperor issued an edict to retrieve the Zhigong Ji (Records of Zhigong) from the Ruishi (Auspicious Stone) of Shuzhou to show to his close ministers. The Prime Minister Wang Dan said: 'The founding of the nation was after the four dynasties of Liang, Chen, Sui, and Tang, and the Five Dynasties. The year of Emperor Taizong's ascension to the throne was the year of Bingzi. Today, the event of the Heavenly Worthy's descent corresponds to the prophecy of 500 years ago (Zhigong's stone inscription says: 'I observe that after four or five dynasties, in the year of Bingzi, the Zhao family will claim twenty-one years of Taiping (Great Peace)').' From this, we know the Mandate of Heaven, and the fate of our Song dynasty has been long in the making. After hearing this, the emperor dispatched Chen Yaozi to Jiangshan Mountain in Shengzhou to make a report.

Conclusion: Secular books call it 'pre-prognostication' (verification), and Buddhist scriptures call it 'pre-prediction,' both referring to the ability to foretell future events. In Buddhism, there are statements about Shravakas becoming Buddhas, and the names of lands and kalpas (see the 'Lotus Sutra'), as well as the fortunes and misfortunes of ordinary people. In the secular world, there are methods such as books, tortoise shells, astrology, dream interpretation, all of which are used to foretell future events. Huan Tan opposed prophecies, not because he didn't know of their existence, but because he feared that during the turbulent times of Emperor Guangwu's restoration, everything would be decided by prophecies, and human affairs would not be fully addressed, so it would be better not to talk about prophecies.

愈也。然則聖人之興未嘗無讖。上世帝王之讖誠多矣。固不俟于枚數。近古如唐大宗鴻池瑞石預記之祥。肅宗上天賜寶鎮國之瑞。皆載之唐史。驗於後時無爽也。惟我太宗之朝兩獲瑞石。則有二十一帝之文。　真宗時翊聖臨降。則有國祚過於有唐之言。　聖祖天書則有七百九九之讖。得非先事以告乎。人不知學而欲謂讖為非者誠未可也。佛聖人先事以告。固非世俗所能知。至於蓍龜星夢之兆與夫經史聖賢之能先知者可不言乎。倘蓍龜星夢之兆。經史聖賢之言。既有可信。而於佛聖人之先記反不欲信乎。然則我　朝石記天書。當時非無其實。特儒人不信讖記。競指為非。而好事者得以和之也。借使石文可偽。則志公親降禁中。大宗遣使致謝。謂之不實可乎。借使天書可疑。則　吳會中興得數延永。謂之不實可乎。易曰。神以知來。此仲尼言讖之大旨也。可不信乎哉。

十月八日天神降於禁中延恩殿。冠服如元始天尊。即前祥符初天神也。命上坐謂曰。吾人皇九人之一。是趙姓之始祖。再降乃軒轅黃帝。吾以後唐時下降總治下方。生趙氏之族今已百年。皇帝善撫育群生。乃乘黃云而去。是月大赦。上尊號曰聖祖上靈高道九天司命保生天尊。聖祖母曰元天大聖母聖祖諱(上玄下朗)詔中外不得斥犯。改玄聖文宣王曰至

聖文宣王。玄武曰真武。敕諸郡天慶觀。增建聖祖殿○。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十五

宋咸淳四明東湖沙門志磐撰

法運通塞志十七之十二

仁宗(真宗第六子。母宸妃李氏。夢二日在天其一忽墜以裾承之遂娠。四月十四日為乾元節。葬永昭陵)

天聖元年。上常頂玉冠。上琢觀音像。左右以玉重請易之。上曰。三公百官揖于下者。皆天下英賢。豈朕所敢當。特君臣之分不得不爾。朕冠此冠將令回禮于大士也(鄭氏家集)○敕內侍楊懷古降香入天竺靈山為國祈福。慈雲式法師。復以天臺教文入藏為請。懷古為奏上知○南海駐輦國遣使進金葉天竺梵經。詔三藏法護譯之○四明延慶法智法師。出教義策試生徒名開幃四十二章至今以為法。

二年。詔賜天臺教文入藏。及賜白金百兩。飯靈山千眾。慈雲撰教藏隨函目錄。述諸部著作大義○四明名儒衛開遊學至洛陽。遇道人李士寧于逆旅。謂開曰君鄉城戒香有啞女者。過去維衛佛也。若歸可往禮拜。問其狀。則曰。縮臂掃地者是也。開既婦亟往寺訪之。一老尼曰。聖姑坐化年餘矣。因示以畫像。炷香作禮。自以不睹尊容為之愧恨。明年過錢唐客書吏陳式家。忽見小兒十數擁一尼童入門。

【現代漢語翻譯】 現代漢語譯本：聖文宣王（孔子）。玄武（道教神祇）又稱真武。皇帝敕令各郡的天慶觀，增建聖祖殿。 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第四十五

宋朝咸淳年間四明東湖沙門志磐 撰

法運通塞志十七之十二

仁宗（真宗第六子，母親是宸妃李氏，夢見兩個太陽在天上，其中一個忽然墜落，用衣襟承接而懷孕。四月十四日為乾元節，葬于永昭陵）

天聖元年，皇帝常常頭戴玉冠，上面雕琢著觀音像。左右侍從因為玉冠太重，請求更換。皇帝說：『三公百官在下面行禮，都是天下的英才賢士，哪裡是我所敢當的。只是君臣的名分不得不這樣。我戴這頂玉冠，是要向觀音大士回禮啊。』（鄭氏家集）皇帝敕令內侍楊懷古到天竺靈山降香，為國家祈福。慈雲式法師，再次請求將天臺教文收入藏經，楊懷古上奏，皇帝知曉。南海駐輦國派遣使者進獻金葉天竺梵經，皇帝下詔令三藏法護翻譯它。四明延慶法智法師，出教義策試生徒，名叫開幃四十二章，至今仍作為法則。

二年，皇帝下詔賜予天臺教文入藏，並賜予白金一百兩，供養靈山一千僧眾。慈雲撰寫教藏隨函目錄，敘述各部著作的大義。四明名儒衛開遊學至洛陽，在旅店遇到道人李士寧，對衛開說：『你的家鄉城戒香，有個啞女，是過去的維衛佛（過去七佛之一）。如果回去可以前去禮拜。』問他啞女的形貌，則說：『縮著手臂掃地的人就是。』衛開回家后，急忙前往寺廟拜訪，一位老尼姑說：『聖姑坐化已經一年多了。』於是拿出畫像給他看，衛開點燃香作禮，因為沒有見到尊容而感到愧恨。第二年，衛開路過錢唐，住在書吏陳式家，忽然看見十幾個小孩子擁著一個尼姑童入門。

【English Translation】 English version: Sage King Wenxuan (Confucius). Xuanwu (a Taoist deity) is also known as Zhenwu. The emperor ordered the Tianqing Temples in various prefectures to build additional Sacred Ancestor Halls. Taisho Tripitaka Volume 49, No. 2035, Records of the Lineage of Buddhas and Patriarchs

Records of the Lineage of Buddhas and Patriarchs, Volume 45

Compiled by Shramana Zhipan of Donghu in Siming during the Xianchun era of the Song Dynasty

Records of the Obstruction and Accessibility of the Dharma's Propagation, Chapter 17.12

Emperor Renzong (Sixth son of Emperor Zhenzong. His mother was Consort Chen of the Li clan. She dreamed of two suns in the sky, one of which suddenly fell, and she caught it with her skirt, thus becoming pregnant. The fourteenth day of the fourth month was the Qianyuan Festival. He was buried in the Yongzhao Mausoleum)

In the first year of Tiansheng, the emperor often wore a jade crown, on which was carved an image of Guanyin (Avalokiteśvara). The attendants on the left and right, because the jade crown was heavy, requested to change it. The emperor said, 'The three dukes and hundreds of officials bowing below are all the talented and virtuous of the world, how dare I presume to accept that? It is only because of the distinction between ruler and subject that it must be so. I wear this crown to return the courtesy to the great Bodhisattva.' (Collected Works of the Zheng Family) The emperor ordered the eunuch Yang Huaigu to offer incense at the Ling Mountain (Vulture Peak) in Tianzhu (India) to pray for the country's blessings. Dharma Master Ciyun Shi again requested that the Tiantai teachings be included in the Tripitaka, and Yang Huaigu reported this to the emperor, who acknowledged it. The state of Zhunian in the South Sea sent envoys to present golden-leaf Sanskrit scriptures from Tianzhu, and the emperor ordered Tripitaka Master Fahu to translate them. Dharma Master Fazhi of Yanqing in Siming issued doctrinal essays to test students, called 'Opening the Curtain of Forty-Two Chapters,' which is still used as a standard today.

In the second year, the emperor issued an edict to grant the inclusion of the Tiantai teachings into the Tripitaka, and also bestowed one hundred taels of white gold to support a thousand monks at Ling Mountain. Ciyun compiled a catalog of the teachings to be included in the Tripitaka, describing the main ideas of the various works. Wei Kai, a famous Confucian scholar from Siming, traveled to Luoyang for study. He met a Taoist priest, Li Shining, at an inn, who said to Wei Kai, 'In your hometown of Chengjiexiang, there is a mute girl who is the past Buddha Vipaswi (one of the past seven Buddhas). If you return, you can go and pay homage to her.' When asked about her appearance, he said, 'She is the one who sweeps the floor with her arms drawn in.' After Wei Kai returned home, he hurriedly went to the temple to visit her. An old nun said, 'The Holy Nun has already passed away for more than a year.' So she showed him a portrait, and Wei Kai lit incense and paid his respects, feeling ashamed and regretful for not having seen her venerable face. The following year, Wei Kai passed through Qiantang and stayed at the house of the clerk Chen Shi. Suddenly, he saw a dozen children escorting a young nun into the gate.

嘩傳云。啞女啞女。開方驚顧。遽索紙書偈曰。大地山河是阿誰。了無一法可思惟。夜來處處鳴鐘鼓。敲破髑髏人不知。復于偈后書無去來。開前禮足。略述戒香得瞻遺像之意。復書偈云。須彌山上擺鐸。大洋海底搖鈴。若問啞女姓字。只此便是真名。出門竟去。追問小兒。啞女何人。兒曰。維衛佛也。問兒何人。曰問取啞女。忽俱不見。

志磐頃過甬東。棲心元妙得舊文于書篋。念啞女古佛。世無知者。因為述戒香維衛古佛記。既而元妙以遺寺。王師亮俾刻石寺中。以題名勝。案藏經維衛或稱毗婆尸。此翻勝觀。所謂以勝妙三觀觀一切諸法無非三諦之理也。

蜀人李士寧有道之士。得軒轅古鏡洞見遠近。學士蔡君謨。聞而惡之。一夕夢為虎逼。有人救之。謂君謨曰。公貴人也。但頭骨未正。乃以手按之。夢覺頭尚痛。明日士寧往謁焉。即夢中所見者。后出守閩中。士寧復往見君謨告曰。久患目疾。夜夢龍樹菩薩何也。士寧即袖中出畫像宛如夢中。兩目明視如故(見李壁注荊公詩。士寧神異甚多。荊公歐陽公皆有歌詩。以記述其事)○西天沙門愛賢護賢來進貝葉梵經。賜紫服。

三年。先是天禧初詔天下復放生池。四明南湖法智法師。每於佛生日集眾行法。放魚鳥以祝聖。是年郡以事聞。敕樞密劉

【現代漢語翻譯】 現代漢語譯本： 嘩傳云：來了一個啞女，來了一個啞女。開方（人名，此處指一位僧人）驚訝地看著她，急忙索要紙筆，啞女寫了一首偈子說：『大地山河是誰的？沒有一法可以思量。夜裡到處鳴響鐘鼓，敲破了頭顱人們卻不知道。』又在偈子後面寫了『無去來』。開方上前禮拜她的腳，略微講述了自己得到戒香，得以瞻仰維衛佛（Vipassi Buddha，過去七佛之一）遺像的心意。啞女又寫了一首偈子說：『須彌山（Mount Meru，佛教宇宙觀中的聖山）上搖動鈴鐸，大洋海底搖動鈴鐺。如果問啞女的姓氏名字，這就是她的真名。』說完出門就走了。開方追問一個小孩子，啞女是什麼人？小孩說：『是維衛佛。』問小孩是什麼人？小孩說：『去問啞女。』忽然兩人都不見了。

志磐（人名，一位僧人）不久前路過甬東，在棲心元妙寺的舊書箱裡得到了這份舊文。想到啞女是古代的佛，世上卻沒有人知道，因此寫了《戒香維衛古佛記》。之後元妙寺將寺廟遺贈給了王師亮，王師亮讓人把這篇文章刻在寺廟的石頭上，用來題名勝跡。查閱藏經，維衛佛有時也稱為毗婆尸佛，翻譯成漢語就是『勝觀』，所說的就是用殊勝的三觀來觀察一切諸法，無非是三諦的道理。

蜀地人李士寧是一位有道之士，得到了一面軒轅古鏡，能夠洞見遠近的事物。學士蔡君謨聽說了這件事，很厭惡他。一天晚上，蔡君謨夢見被老虎逼迫，有人救了他，對蔡君謨說：『您是貴人，只是頭骨不正。』於是用手按正了他的頭骨。夢醒後頭還痛。第二天，李士寧前去拜訪蔡君謨，就是夢中所見的那個人。後來蔡君謨出任閩中太守，李士寧又去拜見蔡君謨，告訴他說：『我長久患有眼疾，夜裡夢見龍樹菩薩（Nagarjuna，大乘佛教的重要人物）是什麼意思？』李士寧就從袖子里拿出畫像，和蔡君謨夢中見到的一模一樣，蔡君謨的兩眼立刻明亮如初（見李壁註釋王安石的詩。李士寧的神異事蹟很多，王安石、歐陽修都有歌詩來記述這些事）。西天沙門愛賢、護賢前來進獻貝葉梵經，皇帝賜予他們紫色的袈裟。

三年後，此前在天禧初年，皇帝下詔天下恢復放生池。四明南湖法智法師，每逢佛誕日就聚集眾人舉行法事，放生魚鳥來祝聖。這年郡里將此事上報朝廷，皇帝敕令樞密使劉

【English Translation】 English version: It is rumored that a mute woman came. A mute woman came. Kai Fang (a name, referring to a monk here) looked at her in surprise and hurriedly asked for paper and pen. The mute woman wrote a verse saying: 'Whose are the great earth, mountains, and rivers? There is not a single dharma that can be contemplated. At night, bells and drums sound everywhere, smashing skulls, but people do not know.' She also wrote 'no coming and going' after the verse. Kai Fang stepped forward to prostrate at her feet, briefly describing his intention of obtaining the precepts' fragrance and being able to admire the image of Vipassi Buddha (one of the past seven Buddhas). The mute woman wrote another verse saying: 'On Mount Meru (the sacred mountain in Buddhist cosmology), the bell is shaken; at the bottom of the ocean, the bell rings. If you ask the mute woman's surname and name, this is her true name.' After speaking, she went out and left. Kai Fang asked a child, 'Who is the mute woman?' The child said, 'It is Vipassi Buddha.' Asked who the child was, the child said, 'Ask the mute woman.' Suddenly, both of them disappeared.

Zhi Pan (a name, a monk) recently passed through Yongdong and obtained this old text from an old bookcase in Qixinyuanmiao Temple. Thinking that the mute woman was an ancient Buddha, but no one in the world knew about it, he wrote 'A Record of the Ancient Buddha of Precepts' Fragrance, Vipassi'. Later, Yuanmiao Temple bequeathed the temple to Wang Shiliang, who had this article engraved on the stone of the temple to inscribe the scenic spot. Checking the Tripitaka, Vipassi Buddha is sometimes also called Vipashyin Buddha, which translates into Chinese as 'Superior Observation', which refers to using the superior three observations to observe all dharmas, which are none other than the principles of the three truths.

Li Shining from Shu was a virtuous person who obtained an ancient Xuanyuan mirror that could see things far and near. The scholar Cai Junmo heard about this and hated him. One night, Cai Junmo dreamed of being forced by a tiger. Someone saved him and said to Cai Junmo, 'You are a noble person, but your skull is not straight.' So he straightened his skull with his hand. When he woke up from the dream, his head still hurt. The next day, Li Shining went to visit Cai Junmo, who was the person he saw in the dream. Later, Cai Junmo took office as the prefect of Minzhong. Li Shining went to see Cai Junmo again and told him, 'I have been suffering from eye disease for a long time. What does it mean that I dreamed of Nagarjuna Bodhisattva (an important figure in Mahayana Buddhism) at night?' Li Shining took out a portrait from his sleeve, which was exactly the same as what Cai Junmo saw in the dream. Cai Junmo's eyes immediately became bright as before (see Li Bi's notes on Wang Anshi's poems. Li Shining had many miraculous deeds, and Wang Anshi and Ouyang Xiu both wrote poems to record these events). Western monks Ai Xian and Hu Xian came to present palm-leaf Sanskrit scriptures, and the emperor bestowed purple robes upon them.

Three years later, earlier in the early years of Tianxi, the emperor issued an edict to restore the release ponds throughout the country. Master Fazhi of Nanhu Temple in Siming gathered people to perform rituals on the Buddha's birthday, releasing fish and birds to celebrate. In this year, the county reported this matter to the court, and the emperor ordered the Privy Councilor Liu

均撰文以紀。郡守曾會立碑寺門(文見光教志)師一夕夢伽藍神告曰。明日相公至。已而曾會領子公亮入寺。師告以夢。母夫人謝曰。后貴無敢忘。及公亮入相。乃買田辟屋。歲度其徒(有曾相公舍田帖載教行錄)○翰林學士夏竦同三藏惟凈等。進新譯經音義七十卷○判都省馬亮言。佛道貴重人天所師。請無得收度曾犯真刑及文身者。詔從之。

五年。三藏惟凈進大藏經目錄二帙。賜名天聖釋教錄。凡六千一百九十七卷○杭州天竺寺。七月八月望日之夕天雨桂子。慈雲法師播種于土。作詩以記。

六年。御製三寶贊以賜宰輔及譯經院○四明南湖法智法師。于元旦建光明懺。期至五日。趺坐說法。驟稱阿彌陀佛數百聲。奄然而化。露龕七日。顏貌如生爪發俱長。阇維之日異香芬鬱。舍利無數舌根不壞若蓮華然。

七年。敕于京師大建慈化寺。謂宰臣曰。此蓋為先帝薦福之舉。今後毋得無故擅興力役。

九年。敕韶州守臣詣寶林山南華寺迎六祖衣缽。入京闕供養。及至奉安大內清凈堂。敕兵部侍郎晏殊撰六祖衣缽記○傳法院言。沙門懷問嘗往天竺。為真宗皇帝建塔于佛金剛座之側。今欲再往為皇太后今上更建二塔。乞賜先朝聖教序皇太后發願文聖上三寶贊。刊石塔下。及制袈裟奉釋迦像。詔可。

【現代漢語翻譯】 現代漢語譯本： 都撰寫文章來記載這件事。郡守曾會（人名）在寺廟門口立碑（碑文收錄在《光教志》中）。僧人一夜夢見伽藍神（佛教護法神）告知他說：『明天相公（對達官貴人的尊稱）將會到來。』不久，曾會（人名）帶領兒子公亮（人名）進入寺廟。僧人將夢境告訴了他。曾會的母親感謝說：『日後顯貴，不敢忘記。』等到公亮（人名）做了宰相，就購買田地，擴建房屋，每年資助寺廟的僧人（有曾相公舍田帖，記載在《教行錄》中）。翰林學士夏竦（人名）與三藏惟凈（人名）等人，進獻新翻譯的經書音義七十卷。 判都省馬亮（人名）上奏說：『佛道貴重，是人天所敬仰的老師。』請求不要允許那些曾經犯過真正刑罰以及身上有文身的人出家。皇帝下詔同意。 五年，三藏惟凈（人名）進獻《大藏經目錄》兩部，皇帝賜名為《天聖釋教錄》。總共有六千一百九十七卷。杭州天竺寺，七月八月十五的晚上，天空下桂花籽。慈雲法師（人名）將桂花籽播種在泥土中，並作詩來記錄這件事。 六年，皇帝親自撰寫《三寶贊》賜給宰相和翻譯經書的機構。 四明南湖法智法師（人名），在元旦建立光明懺法，期限到第五天。他盤腿坐著說法，突然高聲唸誦阿彌陀佛（西方極樂世界教主）數百聲，安詳圓寂。在露天龕中停放七天，容貌如生，指甲和頭髮都長長了。火化那天，異香芬芳濃郁，舍利（佛教聖物，僧人火化后的結晶體）無數，舌根沒有燒壞，像蓮花一樣。 七年，皇帝下令在京城大規模建造慈化寺，對宰相們說：『這大概是爲了先帝祈福的舉動。今後不要無故擅自興建勞民傷財的工程。』 九年，皇帝命令韶州的地方官員前往寶林山南華寺迎請六祖（禪宗六祖慧能）的衣缽，送到京城供養。送到並安放在大內清凈堂后，皇帝命令兵部侍郎晏殊（人名）撰寫《六祖衣缽記》。傳法院上奏說，沙門懷問（人名）曾經前往天竺（印度），為真宗皇帝在佛金剛座（菩提伽耶）旁邊建造佛塔。現在想要再次前往，為皇太后和當今皇上再建造兩座佛塔。請求賜予先朝的《聖教序》、皇太后的《發願文》、皇上的《三寶贊》，刻在石塔下面，並且製作袈裟供奉釋迦牟尼佛像。皇帝下詔同意。

【English Translation】 English version: All wrote articles to record this event. Zeng Hui (person's name), the prefect of the district, erected a stele at the temple gate (the text is found in 'Guang Jiao Zhi'). The monk dreamed one night that the Qielan Shen (guardian deity of Buddhism) told him: 'The Xiang Gong (a respectful term for high-ranking officials) will arrive tomorrow.' Soon after, Zeng Hui (person's name) led his son Gongliang (person's name) into the temple. The monk told him about the dream. Zeng Hui's mother thanked him, saying: 'If we become prominent in the future, we will never forget.' When Gongliang (person's name) became the prime minister, he bought fields and expanded the houses, and annually subsidized the monks of the temple (there is a deed of Zeng Xiang Gong donating fields, recorded in 'Jiao Xing Lu'). Hanlin Academician Xia Song (person's name) and Sanzang Weijing (person's name) and others presented seventy volumes of newly translated scriptures' phonetics and meanings. Ma Liang (person's name), the judge of the Metropolitan Secretariat, submitted a memorial saying: 'Buddhism and Taoism are noble and are teachers revered by humans and gods.' He requested that those who had committed real crimes and had tattoos on their bodies should not be allowed to become monks. The emperor issued an edict agreeing to this. In the fifth year, Sanzang Weijing (person's name) presented two copies of the 'Catalogue of the Great Treasury of Scriptures', which the emperor named 'Tiansheng Shijiao Lu'. There were a total of six thousand one hundred and ninety-seven volumes. At Tianzhu Temple in Hangzhou, on the evenings of the fifteenth of July and August, osmanthus seeds rained from the sky. Dharma Master Ciyun (person's name) sowed the osmanthus seeds in the soil and wrote a poem to record this event. In the sixth year, the emperor personally wrote the 'Ode to the Three Jewels' and bestowed it on the prime ministers and the scripture translation institute. Dharma Master Fazhi (person's name) of Nanhu in Siming, established the Brightness Repentance Dharma on New Year's Day, with a term of five days. He sat cross-legged and preached the Dharma, suddenly chanting 'Amitabha' (the lord of the Western Pure Land) hundreds of times, and passed away peacefully. He was placed in an open-air niche for seven days, his appearance was lifelike, and his nails and hair grew longer. On the day of cremation, strange fragrances were fragrant and rich, countless sariras (Buddhist relics, crystals after the cremation of monks) were found, and the root of his tongue was not destroyed, resembling a lotus flower. In the seventh year, the emperor ordered the large-scale construction of Cihua Temple in the capital, saying to the prime ministers: 'This is probably an act to pray for blessings for the late emperor. In the future, do not arbitrarily initiate projects that waste money and manpower without reason.' In the ninth year, the emperor ordered the local officials of Shaozhou to go to Nanhua Temple on Baolin Mountain to welcome the robe and bowl of the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism), and send them to the capital for worship. After they were sent and placed in the Qingjing Hall of the Great Interior, the emperor ordered the Vice Minister of the Ministry of War, Yan Shu (person's name), to write the 'Record of the Sixth Patriarch's Robe and Bowl'. The Chuanfa Yuan reported that the Shramana Huaiwen (person's name) had once gone to Tianzhu (India) and built a pagoda for Emperor Zhenzong next to the Vajrasana (Bodh Gaya) of the Buddha. Now he wants to go again to build two more pagodas for the Empress Dowager and the current Emperor. He requested that the 'Preface to the Holy Teachings' of the previous dynasty, the Empress Dowager's 'Vow', and the Emperor's 'Ode to the Three Jewels' be inscribed under the stone pagoda, and that a kasaya be made to enshrine the image of Sakyamuni Buddha. The emperor issued an edict approving this.

仍令詞臣撰沙門懷問三往西天記○初太祖疑宣律師佛牙非真。遣使取自洛烈火煆之色不變。心敬神異。遂制發願文。太宗朝復取驗以火。制偈贊以申敬(見三朝御製碑)因奉安大相國寺法華院。真宗嘗迎供開寶寺靈感塔下。瞻拜之夕神光洞發。遂制偈贊(見三朝御製碑)上以三朝敬事。遂迎置禁中。以薔薇水灌之(出南海三佛齊國。香氣芬鬱異常)忽于穴中得舍利一。五色映人。因為制贊。以金䀃二重藏之。奉以還寺。其贊云。三皇掩質皆歸土。五帝潛形已化塵。夫子域中夸是聖。老君世上亦言真。埋軀只見空遺冢。何處將身示後人。唯有吾師金骨在。曾經百鍊色長新(䀃徒回切。音隤。器似盂。本紀錯為盝。今改正)。

述曰。佛道大道也。佛身真身也。言大道則法界無遺。不同孔老之有方域。言真身則常住不滅。不同孔老之有生死。其所謂佛牙舍利者。此蓋真身應物示化之一法也。豈世間水火所能沮壞之耶。仁宗以三朝歸敬特製贊文。而且歷詆帝皇儒道之宗祖者。誠以仁義之道清凈之化。所以教域中之人致人天之福耳。非如佛道有化人出世之能。然則在儒在道不離此身。皆可以從事。釋學以為未來出世之本。恭覽宸制。知言近而指遠。

明道元年十月一日。天竺慈雲法師說法坐逝。人見大星殞于鷲峰

【現代漢語翻譯】 現代漢語譯本： 仍舊命令詞臣撰寫沙門懷問三次前往西天取經的記錄。當初太祖皇帝懷疑宣律師所獻的佛牙並非真品，派遣使者從洛陽取來，用烈火焚燒，佛牙顏色不變。太祖皇帝內心敬佩其神異，於是撰寫發願文。太宗皇帝時期再次取來用火驗證，撰寫偈語讚頌以表達敬意（見《三朝御製碑》）。因此將佛牙供奉在大相國寺法華院。真宗皇帝曾經迎請佛牙供奉在開寶寺靈感塔下，瞻仰禮拜的夜晚，神光從洞中發出，於是撰寫偈語讚頌（見《三朝御製碑》）。皇上因為前三朝皇帝都敬重此事，於是迎請佛牙安置在禁中，用薔薇水灌溉（薔薇水出自南海三佛齊國（Sanfoqi），香氣芬芳濃郁異常），忽然在佛牙的孔穴中得到舍利一顆，五色光芒照耀，因此為舍利製作贊文，用金䀃（tú huí qiē。yīn tuí。qì sì yú。běnjì cuò wèi lù。jīn gǎizhèng）（一種像盂的器皿）二重收藏，恭敬地送回寺廟。贊文說：『三皇（San Huang）掩蓋形體都歸於塵土，五帝（Wu Di）潛藏形骸已經化為灰塵。孔子（Confucius）在域中自誇是聖人，老君（Laojun）在世上也說是真人。埋葬軀體只見空留墳墓，哪裡將自身展示給後人？只有我的老師金色的骨頭還在，曾經百般錘鍊顏色長久如新。』 述曰：佛道是最大的道。佛身是真正的身。說到大道，那麼法界沒有遺漏，不同於孔子、老子有地域的侷限。說到真身，那麼常住不滅，不同於孔子、老子有生死。他們所說的佛牙舍利，這大概是真身應物示現變化的一種方法啊。難道是世間的水火所能摧毀破壞的嗎？仁宗皇帝因為前三朝皇帝都歸心敬奉佛牙，特地製作贊文，而且歷數批評帝王儒道的宗祖，確實是因為仁義的道理、清凈的教化，是用來教化域中的人，使他們得到人天的福報罷了。不像佛道有化人出世的能力。既然這樣，那麼在儒家、道家不離此身，都可以從事。釋家認為這是未來出世的根本。恭敬地拜讀皇帝的御製，知道言語淺近而指向深遠。 明道元年十月一日，天竺（Tianzhú）慈雲法師（Ciyun Fashi）說法時坐化逝世。人們看見一顆大星隕落在鷲峰（鷲峰）之上。

【English Translation】 English version: They continued to order court officials to compile the records of the Shramana (monk) Huaiwen's three journeys to the Western Heaven. Initially, Emperor Taizu (Taizu) suspected that the Buddha's tooth presented by the Vinaya Master Xuan (Xuan Lushi) was not genuine. He sent an envoy to retrieve it from Luoyang (Luoyang) and subjected it to intense fire, but the tooth's color remained unchanged. Emperor Taizu deeply admired its divine qualities and composed a vow. During the reign of Emperor Taizong (Taizong), it was again tested with fire, and he composed a hymn to express his reverence (see the 'Imperial Inscriptions of Three Reigns' stele). Consequently, the tooth was enshrined in the Fahua (Fahua) Courtyard of the Great Xiangguo Temple (Daxiangguo Temple). Emperor Zhenzong (Zhenzong) once welcomed and venerated the tooth beneath the Linggan Pagoda (Linggan Ta) of the Kaibao Temple (Kaibao Temple). On the evening of the veneration, divine light emanated from the cavity, and he composed a hymn (see the 'Imperial Inscriptions of Three Reigns' stele). Because the previous three emperors had revered this matter, the current emperor welcomed the tooth and placed it in the Forbidden City, irrigating it with rose water (which came from the Srivijaya (Sanfoqi) kingdom in the South Sea, with an exceptionally fragrant aroma). Suddenly, a Sharira (Sheli) (relic) was found in the tooth's cavity, radiating five-colored light. Therefore, a eulogy was composed for the Sharira, which was stored in a double-layered golden 'Bi' (tú huí qiē. yīn tuí. qì sì yú. běnjì cuò wèi lù. jīn gǎizhèng) (a vessel resembling a bowl), and respectfully returned to the temple. The eulogy said: 'The Three Sovereigns (San Huang) concealed their forms and returned to dust, the Five Emperors (Wu Di) hid their shapes and have turned into ashes. Confucius (Confucius) in the realm boasts of being a sage, Laozi (Laojun) in the world also claims to be a true man. Burying the body only leaves an empty tomb, where will you show your body to future generations? Only my teacher's golden bones remain, having been tempered a hundred times, its color remains ever new.' The commentary states: The Buddha's Way is the greatest Way. The Buddha's body is the true body. Speaking of the Great Way, then the Dharma Realm is without omission, unlike Confucius and Laozi who have regional limitations. Speaking of the true body, then it is permanent and indestructible, unlike Confucius and Laozi who have birth and death. What they call the Buddha's tooth Sharira, this is probably a method of the true body responding to things and manifesting transformations. How could it be destroyed by the water and fire of the world? Emperor Renzong (Renzong), because the previous three emperors had turned their hearts to revering the Buddha's tooth, specially composed a eulogy, and also enumerated and criticized the ancestors of the imperial Confucian and Taoist ways, indeed because the principles of benevolence and righteousness, and the purification of teachings, are used to teach the people in the realm, so that they may obtain the blessings of humans and gods. It is not like the Buddha's Way, which has the ability to transform people and bring them into the world. Since this is the case, then in Confucianism and Taoism, one can engage in these practices without leaving this body. The Buddhist school believes that this is the foundation for future rebirth. Respectfully reading the imperial decree, one knows that the words are simple but the meaning is profound. On the first day of the tenth month of the Mingdao (Mingdao) year, the Indian (Tianzhú) Dharma Master Ciyun (Ciyun Fashi) passed away while preaching. People saw a large star fall on Vulture Peak (鷲峰).

紅光赫然。師於前朝進金光明護國儀。上因閱視至發願文有諸天威神護持我國聖帝仁王慈臨無際。撫幾嘆曰。朕得此人可以致治。亟宣召之則師入滅矣。

二年七月。四明南湖奉法智法師舍利。葬于南城崇法院之祖關。

景祐元年。參知政事王隨。刪景德傳燈錄為十五卷。傳法院編錄入藏○詔試天下童行誦法華經。中選者得度。命參政宋綬夏竦同監。試有童行誦經不過問習業幾年。對曰。十年矣。二公笑且閔之。約歸各取經誦。綬十日竦七日。不遺一字(歸田錄)○是歲天下僧三十八萬五千五百二十人。尼四萬八千七百四十人。

二年。上御製天竺字源序賜譯經院。是書即法護惟凈。以華梵對翻為七卷。聲明之學實肇于茲。其所序云。翻宣表率則有天息災等三藏五人(西土四人天息災。施護。法賢。法護。東土一人。則惟凈耳)筆受綴文證義。則自法進至慧燈七十九人。五竺貢梵經僧。自法軍至法稱八十人。此土取經僧得還者。自辭浣至棲秘百三十八人。梵本一千四百二十八。譯成五百六十四卷○十一月詔孔宗愿襲封文宣公。

三年。駙馬都尉李遵勖。廣傳燈為三十卷進上。賜名天聖廣燈錄。御製序○右僕射譯經潤文使呂夷簡。參知政事潤文官宋綬言。奉詔續修法寶錄。自祥符四年至今景祐

【現代漢語翻譯】 現代漢語譯本：紅光赫然（形容光芒非常明亮）。這位法師在前朝主持金光明護國儀。皇上因為審閱到發願文，其中有『諸天威神護持我國，聖帝仁王慈臨無際』的語句，撫摸著幾案感嘆說：『朕若能得到這樣的人，國家就可以達到大治。』急忙宣召他，但這位法師已經圓寂了。

二年七月，四明南湖奉法智法師的舍利，安葬在南城崇法院的祖關。

景祐元年，參知政事王隨，刪減《景德傳燈錄》為十五卷，傳法院編錄入藏。朝廷下詔考試天下童行（未成年出家者）背誦《法華經》，中選者可以正式度牒出家。命令參知政事宋綬、夏竦一同監考。考試中，有童行背誦經典不熟練，問他學習了幾年，回答說：『十年了。』二位考官笑著憐憫他。約定各自回去取經書背誦，宋綬用了十天，夏竦用了七天，沒有遺漏一個字（出自《歸田錄》）。這一年，天下僧人有三十八萬五千五百二十人，尼姑有四萬八千七百四十人。

二年，皇上親自撰寫《天竺字源序》，賜給譯經院。這本書由法護（Dharmapala）、惟凈（Weijing）等人以梵文和漢文對照翻譯而成，共七卷。聲明（Shabda-vidya，古印度關於語音、語法、詞源的學問）之學實際上由此開始。序文中說，翻譯的表率有天息災（Divakara）等三藏（Tripitaka，精通佛教三藏經典者）五人（西土四人：天息災、施護（Danapala）、法賢（Gunapala）、法護；東土一人：惟凈），筆受、綴文、證義的有從法進到慧燈七十九人。五天竺（Pancha-Sindhu，古代印度的五個地區）進貢梵文經典的僧人，從法軍到法稱八十人。此土（指中國）前往西域取經歸來的僧人，從辭浣到棲秘一百三十八人。梵文字共一千四百二十八部，翻譯成漢文五百六十四卷。

十一月，朝廷下詔孔宗愿世襲文宣公的爵位。

三年，駙馬都尉李遵勖，擴充《傳燈錄》為三十卷進獻給皇上，賜名《天聖廣燈錄》，皇上親自撰寫序言。右僕射、譯經潤文使呂夷簡，參知政事、潤文官宋綬上奏說，奉詔繼續修撰《法寶錄》，從祥符四年到景祐

【English Translation】 English version: Red light shone brilliantly. The master presided over the Jin Guangming Protecting the Nation Ritual in the previous dynasty. The emperor, upon reviewing the vow text, which contained the phrases 'The mighty deities of the heavens protect our nation, the benevolent sage emperors and kings bestow boundless compassion,' stroked his desk and sighed, saying, 'If I could obtain such a person, the nation could achieve great order.' He urgently summoned him, but the master had already passed away.

In the seventh month of the second year, the relics of Dharma Master Fazhi of Siming Nanhu were enshrined and buried at the ancestral gate of Chongjue Temple in the southern city.

In the first year of Jingyou, Wang Sui, the Vice-President of the Chancellery, abridged the Jingde Records of the Transmission of the Lamp into fifteen volumes, which were compiled and stored in the Chuanfa Yuan (Hall for the Propagation of the Dharma). An imperial edict was issued to test the young novices throughout the realm on their recitation of the Lotus Sutra. Those who were selected were granted ordination. The Vice-Presidents of the Chancellery, Song Shou and Xia Song, were jointly appointed to oversee the examination. During the examination, one novice recited the sutra poorly, and when asked how many years he had studied, he replied, 'Ten years.' The two officials smiled and pitied him. They agreed to each return home to retrieve the sutra and recite it. Song Shou took ten days, and Xia Song took seven days, without omitting a single word (from the Gui Tian Lu). In this year, there were 385,520 monks and 48,740 nuns in the realm.

In the second year, the emperor personally composed the 'Preface to the Origins of the Tianzhu Script' and bestowed it upon the Translation Bureau. This book, compiled by Dharmapala, Weijing, and others, consisted of seven volumes with Sanskrit and Chinese translations side by side. The study of Shabda-vidya (linguistics) truly began from this. The preface stated that the exemplary translators included the Tripitaka masters Divakara and four others (four from the Western Lands: Divakara, Danapala, Gunapala, Dharmapala; one from the Eastern Lands: Weijing). Those who took dictation, composed, and verified the meanings numbered seventy-nine, from Fajin to Huideng. The monks who presented Sanskrit scriptures from the five regions of India (Pancha-Sindhu) numbered eighty, from Fajun to Facheng. The monks from this land (China) who returned after obtaining scriptures numbered one hundred and thirty-eight, from Ci Huan to Qi Mi. There were a total of 1,428 Sanskrit texts, which were translated into 564 volumes.

In the eleventh month, an imperial edict was issued for Kong Zongyuan to inherit the title of Duke Wenzhuang.

In the third year, Li Zunxu, the Imperial Son-in-Law Commandant, expanded the Records of the Transmission of the Lamp into thirty volumes and presented it to the emperor, who bestowed the name Tiansheng Guangdeng Lu (Extensive Records of the Tiansheng Era). The emperor personally composed a preface. Lu Yijian, the Right Vice-Director of the Department of State Affairs and Reviser of Translations, and Song Shou, the Vice-President of the Chancellery and Reviser of Texts, reported that they had received an imperial edict to continue compiling the Records of the Dharma Treasures, from the fourth year of Xiangfu to Jingyou.

三年。編成一百六十一卷。乞依舊式賜序四年。御製景祐新修法寶錄序。賜入大藏。

寶元二年五月。三往西天懷問同沙門得濟永定得安。自中天竺摩竭陀國還。進佛骨舍利貝葉梵經貝多子菩提樹葉無憂樹葉菩提子念珠西天碑十九本。召見尉勞。賜號顯教大師紫衣金幣。

慶曆元年。三藏法師惟凈言。西土進經新舊萬軸。鴻臚之設有費廩祿(鴻臚卿主四方賓客。後世兼領西域梵僧)欲乞停罷譯經。上曰。三聖舊模焉敢即廢。且琛貢之藉非鴻臚則不可識。未幾中丞孔輔道上疏。請罷譯經。上出凈疏示之。諭以先朝盛典不可輒廢(湘山野錄)○范仲淹宣撫河東。寓宿保德傳舍獲故經一卷。名十六羅漢因果識見頌。藏經所未錄也。仲淹遂為之序云。此頌文一尊者七首。皆悟本成佛之言也。余讀之。一頌一悟。方知塵世有無邊聖法。大藏有遺落真文。因以傳江陵。沙門慧哲。俾行於世(家集)○諫議大夫歐陽修慕韓愈斥佛老。著本論三篇。其略曰。佛法為中國患千餘歲。世之卓然不惑而有力者。莫不欲去之。已去矣而復大集。遂至於無可柰何。云云。堯舜三代之際。王政修明。禮義之教充于天下。於此之世雖有佛無由而入。及三代衰王政缺禮義廢。后二百餘年而佛至乎中國。由是言之佛所以為吾患者。乘其缺廢之

【現代漢語翻譯】 現代漢語譯本 三年時間，編纂成一百六十一卷。請求朝廷按照舊例賜予序言。四年後，仁宗皇帝御製《景祐新修法寶錄序》，將此序收入大藏經。

寶元二年五月，懷問法師與沙門得濟、永定、得安三人，第三次前往西天（指古印度）。從中古天竺摩竭陀國（Magadha，古印度十六雄國之一）返回，進獻佛骨舍利、貝葉梵經、貝多子、菩提樹葉、無憂樹葉、菩提子念珠以及西天碑十九本。皇帝召見並慰勞他們，賜予『顯教大師』的稱號，以及紫衣和金幣。

慶曆元年，三藏法師惟凈上奏說，從西土進獻的新舊經書多達萬軸，鴻臚寺（負責接待四方賓客的機構，後世兼管西域梵僧）為此耗費大量俸祿，請求停止翻譯佛經。皇帝說：『先帝的舊規矩，怎能輕易廢除？況且朝貢的物品，若非鴻臚寺，誰能辨識？』不久，中丞孔輔道也上疏，請求停止翻譯佛經。皇帝拿出惟凈的奏疏給他看，告誡他說先朝的盛典不可隨意廢除（出自《湘山野錄》）。

范仲淹巡視河東時，住在保德縣的驛站，得到一部舊經書，名為《十六羅漢因果識見頌》，是大藏經中沒有收錄的。范仲淹於是為之作序說：『此頌文每位尊者七首，都是領悟本性而成佛的言論。我讀了之後，每讀一頌就有所領悟，才知道塵世間有無邊的聖法，大藏經中也有遺漏的真文。』因此將此經傳給江陵的沙門慧哲，使之流傳於世（出自《范仲淹家集》）。

諫議大夫歐陽修仰慕韓愈斥責佛老，寫了《本論》三篇。其大意是：『佛法成為中國的禍患已經一千多年了，世上那些清醒而不被迷惑且有力量的人，沒有不想去除它的。已經去除了，卻又大規模地聚集起來，以至於無可奈何。』堯舜三代時期，王政修明，禮義的教化充滿天下，在這樣的時代即使有佛法也無法傳入。等到三代衰落，王政缺失，禮義廢弛，過了二百多年佛法才傳入中國。由此說來，佛法之所以成為我們的禍患，是乘著我們缺失和廢弛的時機。

【English Translation】 English version For three years, it was compiled into one hundred and sixty-one volumes. A request was made for an imperial preface to be granted as before. In the fourth year, Emperor Renzong personally wrote the 'Preface to the Newly Revised Dharma Treasure Record of the Jingyou Era,' which was included in the Great Treasury of Sutras (Dazangjing).

In May of the second year of the Baoyuan era, the monk Huaiwen, along with the Shramanas Deji, Yongding, and Dean, traveled to the Western Regions (referring to ancient India) for the third time. Returning from Magadha (one of the sixteen Mahajanapadas of ancient India) in Central India, they presented Buddha's bone relics, palm-leaf Sanskrit scriptures, seeds of the Betel palm, leaves from the Bodhi tree, leaves from the Ashoka tree, Bodhi seed rosaries, and nineteen Western Region steles. The emperor summoned and consoled them, bestowing upon them the title 'Master of Manifest Teaching' (Xianjiao Dashi), along with purple robes and gold coins.

In the first year of the Qingli era, the Tripitaka Master Weijing reported that the new and old scriptures presented from the Western Lands amounted to ten thousand scrolls. The Office for State Ceremonial (Honglu Si, responsible for receiving guests from all directions, later also managing Western Region monks) was incurring significant expenses for stipends. He requested that the translation of scriptures be halted. The emperor said, 'How can we readily abolish the old practices of the former emperors? Moreover, if not for the Office for State Ceremonial, who could identify the tribute items?' Before long, the Vice Censor-in-chief Kong Fudao also submitted a memorial requesting the cessation of scripture translation. The emperor showed him Weijing's memorial, admonishing him that the grand traditions of the previous dynasty could not be casually abandoned (from 'Xiangshan Yelu').

When Fan Zhongyan was inspecting Hedong, he stayed at the post station in Baode County and obtained an old scripture called 'Verses on the Causes, Effects, Knowledge, and Views of the Sixteen Arhats,' which was not included in the Great Treasury of Sutras. Fan Zhongyan then wrote a preface for it, saying, 'This verse text has seven verses for each venerable one, all of which are words of enlightenment to Buddhahood through understanding one's nature. After reading it, I gained insight with each verse, and I realized that there are boundless sacred teachings in the mortal world, and there are genuine texts omitted from the Great Treasury of Sutras.' Therefore, he passed this scripture on to the Shramana Huizhe in Jiangling, so that it could be circulated in the world (from 'Fan Zhongyan's Collected Works').

The Admonishing Official Ouyang Xiu, admiring Han Yu's criticism of Buddhism and Taoism, wrote three essays titled 'Essays on Fundamentals' (Ben Lun). The gist of it was: 'Buddhism has been a scourge for China for over a thousand years. Those in the world who are clear-headed and not deluded, and who have the power, all want to remove it. It has been removed, but it gathers again on a large scale, to the point where there is nothing that can be done.' During the time of Yao, Shun, and the Three Dynasties, the royal government was enlightened, and the teachings of ritual and righteousness filled the world. In such an era, even if there were Buddhism, there would be no way for it to enter. When the Three Dynasties declined, the royal government was lacking, and ritual and righteousness were abandoned, more than two hundred years later, Buddhism entered China. From this, it can be said that the reason why Buddhism has become our scourge is that it takes advantage of our times of deficiency and abandonment.

時而來。此其受患之本也。云云。禮義者勝佛之本也。搜狩昏姻喪祭鄉射之禮。凡教民之具無不備。則佛無由而入(歐陽氏以禮義為本。求勝于佛。故曰本論)又曰。今佛之法可謂奸邪。又曰。千年佛老賊中國(並見六一居士集)○二年。初東掖山本如法師結百僧修法華長懺一年。是年七月。駙馬都尉李遵勖以聞于朝。賜號神照紫方袍。嘗于山西南見一虎臥。以杖擊之曰。非汝住處也。虎俯首而去。後於虎臥處結屋為庵。以是年歸閑此中。慕廬山之風。與郇公章得像諸賢結白蓮社。六七年間寖成巨剎。主上素聞道風。因賜白蓮之額。三年六月久旱。詔迎相國寺佛牙入內殿躬禱。須臾雨大注。乃作金殿四門以象天宮。用以奉藏。複製發願文以見歸敬○宰相章得像兼譯經潤文使。

四年。

○六月開寶寺靈感塔災。敕中使取塔基所藏舍利塔入內供養。將事再建。諫臣余靖力諫。上不說○諫議歐陽修。為言事者所中。下詔獄窮治。左遷滁州。明年將歸廬陵。舟次九江。因托意游廬山。入東林圓通謁祖印禪師居訥。與之論道。師出入百家而折衷于佛法(史記孔子世家。折衷于夫子。折斷也。衷當也。無音漢楊雄傳。折衷乎重華顏師古)修肅然心服。聳聽忘倦至夜分不能已。默默首肯。平時排佛為之內銷。遲迴逾旬

不忍去。或謂此與退之見大顛正相類。修初至師揖就座曰。足下遠臨豈以西竺聖人之道有合於心乎。修盛氣以答曰。修學孔孟之道。竊有慕于韓子之攘斥佛老者。西竺之法何所取焉。師正色而詰曰。退之排佛老。自比孟子之距楊墨。佛老大聖非楊墨比。退之尚不可排。況今欲慕之者。昔者文中子之言佛聖人也。而退之斥為夷鬼。此大慢之言也。修曰。學者廢中說史家不立傳。退之絕口而弗稱。今師援之。謂佛聖人者。天下孰從之乎。師曰。文中子醇儒也。其得佐太宗當不愧三代之治。其職居修史。必能列佛老於聖人。昔陳叔達撰隋史。避嫌于當世。而司馬君實作傳以補之。退之蔽賢而弗稱。豈天下之公心。皮日休謂。孟子荀卿翼傳孔道。至於文中子司空圖。謂天生文中子以致聖人之用。故房杜之徒。恢張文武以濟正觀之治。此皆足以知文中子也。荀卿之徒。韓非尚刑名以害世。李斯焚詩書以亡秦。楊墨之禍未至是也。文中子之門人。能以仁義之道。輔成唐家以致治平。若子云退之徒立空言。不聞其徒有佐漢興唐之效者。然則文中子之道。豈不愈于荀楊韓子。而後世學者顧不之知耶(文中子之弟王績。奏候君集無君事連長孫無忌叔達避嫌故。弗與立傳)。

修曰。韓子之與道文中子不合者鮮矣。使其遇太宗。必大

【現代漢語翻譯】 現代漢語譯本： 不忍心離開。有人說這和韓愈（退之，名韓愈）拜見大顛和尚的情況很相似。歐陽修（修，名歐陽修）剛到，大顛和尚作揖請他入座，說：『您遠道而來，莫非是因為西竺（指印度）聖人的道理有合於您心意的嗎？』歐陽修盛氣凌人地回答說：『我學習孔孟之道，私下裡仰慕韓愈排斥佛老。西竺的佛法有什麼可取的呢？』大顛和尚嚴肅地責問道：『韓愈排斥佛老，自比孟子抵禦楊朱、墨翟。佛老是偉大的聖人，不是楊朱、墨翟可比的。韓愈尚且不應該排斥，何況現在想要仰慕他的人呢？過去文中子（王通）說佛是聖人，而韓愈斥責為夷狄鬼怪，這是非常傲慢的話。』歐陽修說：『學者廢棄文中子的學說，史家不為他立傳，韓愈絕口不提他。現在您引用他，說佛是聖人，天下誰會聽從呢？』大顛和尚說：『文中子是純粹的儒者，如果能輔佐唐太宗，一定不會愧對三代的治理。他的職位是修史，必定能把佛老列為聖人。過去陳叔達撰寫《隋史》，爲了避開當世的嫌疑，而司馬光（君實，名司馬光）作傳來補正它。韓愈掩蓋賢人而不稱讚，難道是天下公正之心嗎？皮日休說，孟子、荀卿輔助傳揚孔子的道統，至於文中子、司空圖，說上天生文中子是爲了發揮聖人的作用。所以房玄齡、杜如晦等人，弘揚文治武功來匡正貞觀之治。這些都足以瞭解文中子。荀卿的門徒，韓非崇尚刑名來危害世人，李斯焚燒詩書來滅亡秦朝。楊朱、墨翟的禍害還沒有到這種程度。文中子的門人，能夠用仁義之道，輔佐成就唐朝達到太平盛世。像揚雄（子云，名揚雄）、韓愈之流只會空談，沒聽說他們的門徒有輔佐漢朝、興盛唐朝的功績。既然這樣，那麼文中子的道，難道不是勝過荀子、楊朱、韓愈嗎？可是後世的學者卻不瞭解這一點啊！（文中子的弟弟王績，彈劾侯君集有不臣之事，牽連到長孫無忌，陳叔達爲了避嫌，所以沒有為他立傳）。』 歐陽修說：『韓愈和文中子不合的地方很少啊。如果讓他遇到唐太宗，一定大有作為。』

【English Translation】 English version: I cannot bear to leave. Some say this is quite similar to the situation when Han Yu (Tui Zhi, Han Yu's name) met with the monk Da Dian. When Ouyang Xiu (Xiu, Ouyang Xiu's name) first arrived, the monk greeted him with a bow and invited him to sit, saying, 'You have come from afar. Could it be that the teachings of the saints of the Western Regions (referring to India) resonate with your heart?' Ouyang Xiu replied with an air of superiority, 'I study the doctrines of Confucius and Mencius, and I secretly admire Han Yu's rejection of Buddhism and Taoism. What is there to take from the Dharma of the Western Regions?' The monk Da Dian sternly questioned him, 'Han Yu rejected Buddhism and Taoism, comparing himself to Mencius defending against Yang Zhu and Mo Di. Buddhism and Taoism are great sages, not comparable to Yang Zhu and Mo Di. Han Yu should not have rejected them, let alone those who now wish to emulate him. In the past, Wenzhongzi (Wang Tong) said that the Buddha was a sage, but Han Yu denounced him as a barbarian ghost. These are extremely arrogant words.' Ouyang Xiu said, 'Scholars have abandoned Wenzhongzi's teachings, and historians do not write biographies for him. Han Yu never mentioned him. Now you cite him, saying that the Buddha is a sage. Who in the world will listen?' The monk Da Dian said, 'Wenzhongzi was a pure Confucian. If he had been able to assist Emperor Taizong, he would not have been ashamed of the governance of the Three Dynasties. His position was to compile history, and he would certainly have listed Buddhism and Taoism among the sages. In the past, Chen Shuda compiled the History of the Sui Dynasty, avoiding suspicion of his time, and Sima Guang (Jun Shi, Sima Guang's name) wrote a biography to correct it. Han Yu concealed the worthy and did not praise them. Is this the public heart of the world? Pi Rixiu said that Mencius and Xun Qing assisted in propagating the Confucian tradition, and as for Wenzhongzi and Sikong Tu, it was said that Heaven gave birth to Wenzhongzi to realize the use of the sages. Therefore, Fang Xuanling, Du Ruhui, and others promoted civil and military achievements to rectify the Zhenguan era. All of this is enough to understand Wenzhongzi. The disciples of Xun Qing, Han Fei advocated legalism to harm the world, and Li Si burned books to destroy the Qin Dynasty. The disasters of Yang Zhu and Mo Di did not reach this point. The disciples of Wenzhongzi were able to use the Way of Benevolence and Righteousness to assist the Tang Dynasty in achieving peace and prosperity. People like Yang Xiong (Zi Yun, Yang Xiong's name) and Han Yu only engaged in empty talk, and it has not been heard that their disciples have assisted the Han Dynasty or prospered the Tang Dynasty. In that case, isn't Wenzhongzi's Way superior to Xunzi, Yang Zhu, and Han Yu? But later scholars do not understand this! (Wenzhongzi's younger brother, Wang Ji, impeached Hou Junji for disloyal acts, implicating Changsun Wuji. Chen Shuda avoided suspicion, so he did not write a biography for him).' Ouyang Xiu said, 'Han Yu and Wenzhongzi had very few disagreements. If he had met Emperor Taizong, he would have accomplished great things.'

發所蘊。師曰。憲宗中興之君也。退之不聞此時有所裨贊。乃以排佛老為己功。欲自比于孟子之距楊墨。其好勝取名。若是之甚。且退之斥佛為夷鬼者。請略辨之。佛聖人降自兜率天。託生中天竺聖王之家。何以夷稱。佛聖人不生不滅曠劫常存。人天之宗仰。何以鬼稱。此非退之大慢語乎。退之七世祖韓耆。當後魏永興。自赫連屈丐來降拓跋(赫連氏。匈奴左賢王。后據朔方號大夏。後魏道武拓跋氏。起自北狄)。由西戎歸北狄。獨不為祖諱。而反敢訕佛聖人乎。退之畏修史褒貶之過(答劉秀才書。夫為史者。不有人禍必有天刑)而不思貶佛之過為尤可畏。排老子為己任。而兄事毛仙服其丹。卒疽發而殂(退之言韓與毛同姓)子昶校書不材(校漢書。改金根車為金銀車)卒黜歸。未數世而絕滅。其亦天刑人禍之不能免乎。退之倡排佛老。足下今又和之。將使後世好名之士。援韓氏歐陽氏以為法。豈不為盛德之累。諺言。善罵者人亦善罵之。足下舊著本論。孜孜以毀佛為務。安得眾口不毀公于天聽之前乎。足下之言。以搜狩喪祭鄉射之禮為勝佛之本。是猶退之原道而實未知道也。修大驚赧。為之謝曰。修胸中已釋然。將何以見教。師曰。佛道以悟心為本。足下屢生體道。特以失念生東華為名儒。偏執世教故忘其本。誠能

【現代漢語翻譯】 發所蘊。師曰：『憲宗（唐憲宗，唐朝皇帝）是中興之君。韓愈不聞在此期間有所匡扶贊助，卻把排斥佛老作為自己的功勞，想要把自己比作孟子抵制楊朱、墨翟。他爭強好勝，沽名釣譽，竟是如此厲害。而且韓愈斥責佛為夷狄之鬼，請允許我略作辨析。佛是聖人，從兜率天（佛教欲界天之一，彌勒菩薩的居所）降生，託生于中天竺（古代印度）聖王之家，為何稱之為夷狄？佛是聖人，不生不滅，經歷漫長劫數而常存，是人天（人和天神）所宗仰的對象，為何稱之為鬼？這難道不是韓愈的大不敬之語嗎？韓愈的七世祖韓耆，當後魏永興年間，跟隨赫連屈丐（赫連氏，匈奴左賢王，后佔據朔方，自號大夏）來歸降拓跋（拓跋氏，後魏道武帝，起自北狄）。由西戎歸順北狄，唯獨不為祖先隱諱，反而敢於誹謗佛聖人嗎？韓愈畏懼史官褒貶的過失（答劉秀才書：『作為史官，不遭人禍必有天刑』），卻不思考誹謗佛的過失更為可怕。他以排斥老子為己任，卻像對待兄長一樣對待毛仙，服用他的丹藥，最終因毒瘡發作而死（韓愈說韓與毛同姓）。他的兒子韓昶校書不稱職（校對漢書，把金根車改為金銀車），最終被罷黜回家。沒過幾代就絕嗣了，這難道不是天刑人禍所不能免的嗎？韓愈倡導排斥佛老，您現在又附和，將要使後世喜好名聲的人，援引韓愈、歐陽修作為榜樣，豈不是成為您盛德的污點？諺語說：『善於謾罵的人，別人也善於謾罵他。』您以前著有《本論》，孜孜不倦地以譭謗佛為己任，怎麼能保證眾人不在天子面前詆譭您呢？您說以搜狩、喪祭、鄉射之禮勝過佛，這就像韓愈寫《原道》而實際上並不懂得道一樣。』 修大驚失色，慚愧地謝罪說：『我心中已經釋然了，將要如何接受您的教誨？』師說：『佛道以領悟心性為根本。您多次轉生來體驗佛道，只是因為失念而生於東華，成為有名的大儒，偏執於世俗教化，所以忘記了根本。如果能夠……』

【English Translation】 Fa Suo Yun. The master said: 'Emperor Xianzong (Emperor Xianzong of Tang, an emperor of the Tang Dynasty) was a ruler who revived the dynasty. Han Yu was not known to have offered any assistance or advice during this period, but instead regarded the rejection of Buddhism and Taoism as his own merit, wanting to compare himself to Mencius in resisting Yang Zhu and Mo Di. His desire to compete and seek fame was so extreme. Moreover, Han Yu denounced the Buddha as a barbarian ghost. Please allow me to briefly clarify this. The Buddha is a sage who descended from Tushita Heaven (one of the heavens in the Buddhist desire realm, the abode of Maitreya Bodhisattva), and was born into the family of a holy king in Central India (ancient India). Why call him a barbarian? The Buddha is a sage who neither arises nor ceases, existing eternally through countless kalpas, and is revered by humans and gods. Why call him a ghost? Isn't this a great act of disrespect by Han Yu? Han Yu's seventh-generation ancestor, Han Qi, during the Yongxing period of the Later Wei Dynasty, followed Helian Qu Gai (of the Helian clan, the Left Worthy King of the Xiongnu, who later occupied Shuofang and proclaimed himself the Great Xia) to surrender to the Tuoba (the Tuoba clan, Emperor Daowu of the Later Wei, who originated from the Northern Di). He returned from the Western Rong to submit to the Northern Di, but he did not conceal the history of his ancestors, and instead dared to slander the Buddha. Han Yu feared the faults of praise and blame by historians (in his 'Letter in Response to Scholar Liu': 'As a historian, one will inevitably suffer either human or divine punishment'), but he did not consider that the fault of slandering the Buddha was even more terrifying. He took it upon himself to reject Laozi, but treated Mao Xian like an elder brother, taking his elixirs, and eventually died from carbuncles (Han Yu said that Han and Mao shared the same surname). His son, Han Chang, was incompetent in proofreading books (proofreading the Book of Han, changing 'golden carriage' to 'gold and silver carriage'), and was eventually dismissed and sent home. Within a few generations, his line became extinct. Isn't this something that could not escape divine and human punishment? Han Yu advocated rejecting Buddhism and Taoism, and now you are echoing him, which will cause future fame-seeking individuals to cite Han Yu and Ouyang Xiu as examples. Wouldn't this be a stain on your great virtue? As the saying goes, 'Those who are good at cursing will also be cursed by others.' You previously wrote 'Ben Lun', diligently taking it upon yourself to slander the Buddha. How can you guarantee that the masses will not slander you before the emperor? You say that using the rites of hunting, funerals, and archery competitions surpasses Buddhism. This is like Han Yu writing 'Yuan Dao' but not actually understanding the Dao.' Xiu was greatly shocked and ashamed, and apologized, saying, 'My mind has already been cleared. How should I receive your teachings?' The master said, 'The Buddha's path takes the awakening of the mind as its foundation. You have been reborn many times to experience the Buddha's path, but you were born in Donghua due to forgetfulness, becoming a famous Confucian scholar, clinging to worldly teachings, and therefore forgetting the root. If you can...'

運聖凡平等之心。默默體會。頓祛我慢悉悔昨非。觀榮辱之本空。了死生於一致。則凈念當明天真獨露。始可問津於此道耳。修自此頗有省發。及后入參大政。每譽于公卿之前。歲時書問未嘗絕(蜀沙門祖秀。紀歐陽子見訥禪師事。作歐陽外傳。后湖居士蘇庠養直魏公張浚為序。秀住潭州上封。得法于黃龍新禪師。自號藏六庵)。

述曰。孔子文中子皆謂佛為聖人。韓氏則曰。佛者夷狄。歐陽作本論曰。佛法為中國患。二子不知佛為聖。不知天地之廣大故。不知奚為夷奚為中國。不知佛法之妙故。不知奚為本奚為患。儒宗有欲排佛者。倘未能覽其典籍質諸學者熟復其義理之所歸。則吾恐輕肆慢易。如韓歐一時之失言也。然退之問道于大顛。自云得入處。故魯直有云。退之見大顛后。作文理勝。而排佛亦少沮。歐陽見祖印。肅然心服。故東坡有云。永叔不喜佛。然其聰明之所照了。德力之所成就。真佛法也。今人徒知誦前時之抵排。而不能察後來之信服。以故二子終受斥佛之名。其不幸乎。

敕封孔子四十六代孫宗愿為衍聖公。仙源縣差廟戶五十人。充灑掃。

五年。眉山蘇洵赴汴京舉進士不中。溯江至潯陽。登廬山謁祖印訥禪師問法(東坡云。慶曆丁亥。先君問法于圓通。訥公得其旨)。

【現代漢語翻譯】 現代漢語譯本：運用對待聖人與凡人平等的思想，默默地體會。立刻去除我的傲慢，完全懺悔過去的錯誤。觀察榮華與屈辱的本質都是空虛的，明白死亡與生存的歸宿是一致的。這樣清凈的意念自然會顯露出本真的天性，才可以開始探尋佛法的道路。從這裡開始修行頗有所領悟和啓發。之後參與朝廷大事，常常在公卿大臣面前稱讚他。每年過節時，書信問候從未斷絕。（蜀地沙門祖秀，記錄歐陽修拜見訥禪師的事情，寫了《歐陽外傳》。后湖居士蘇庠、養直魏公張浚為之作序。祖秀住在潭州上封寺，從黃龍新禪師那裡得法，自號藏六庵）。

敘述：孔子和文中子都認為佛是聖人，韓愈卻說：『佛是夷狄之人。』歐陽修作《本論》說：『佛法是中國的禍患。』這二位先生不知道佛是聖人，不知道天地的廣大，所以不知道什麼是夷狄，什麼是中國；不知道佛法的精妙，所以不知道什麼是根本，什麼是禍患。儒家的學者如果想要排斥佛法，如果不能先閱讀佛經，向學者請教，深入研究佛法的義理歸宿，那麼我擔心會輕率地妄加評論，就像韓愈和歐陽修一時失言一樣。然而，韓愈曾向大顛（Da Dian）禪師問道，自稱有所領悟，所以黃庭堅說：『韓愈拜見大顛之後，文章的道理更加精妙，而排斥佛法的言論也稍微減少了。』歐陽修拜見祖印（Zu Yin）禪師后，肅然起敬，心悅誠服，所以蘇軾說：『歐陽修不喜歡佛，然而他聰明才智所照亮，德行力量所成就的，就是真正的佛法。』現在的人只知道背誦前人抵制排斥佛法的言論，卻不能考察後來信服佛法的態度，因此韓愈和歐陽修最終都揹負了斥佛的名聲，真是可悲啊。

朝廷下令封孔子第四十六代孫宗愿（Zong Yuan）為衍聖公（Yan Sheng Gong），仙源縣撥出廟戶五十人，負責灑掃。

五年，眉山的蘇洵（Su Xun）前往汴京參加進士考試沒有考中，沿江而上到達潯陽，登上廬山拜見祖印訥（Zu Yin Ne）禪師問法（蘇軾說：『慶曆丁亥年，我的父親向圓通訥公（Yuan Tong Ne Gong）問法，領會了他的宗旨』）。

【English Translation】 English version: Employing a mind that regards saints and ordinary people equally, silently contemplate. Immediately dispel my arrogance and completely repent of past mistakes. Observe that the essence of glory and disgrace is emptiness, and understand that the destination of death and life is the same. In this way, pure thoughts will naturally reveal the true nature, and only then can one begin to explore the path of Buddhism. Cultivating from this point, one will gain some understanding and inspiration. Later, when participating in important court affairs, he often praised him before dukes and ministers. During festivals each year, letters of inquiry never ceased. (The Shramana Zu Xiu of Shu recorded the event of Ouyang Xiu's visit to Chan Master Ne, and wrote 'The Unofficial Biography of Ouyang'. The lay Buddhist Su Xiang of Houhu and Wei Gong Zhang Jun of Yangzhi wrote prefaces for it. Zu Xiu lived in Shangfeng Temple in Tanzhou and received the Dharma from Chan Master Xin of Huanglong, calling himself Cangliu Hermitage).

Narration: Confucius and Wenzhongzi both considered the Buddha to be a sage, but Han Yu said: 'The Buddha is a barbarian.' Ouyang Xiu wrote 'On Fundamentals', saying: 'Buddhism is a disaster for China.' These two gentlemen did not know that the Buddha is a sage, did not know the vastness of heaven and earth, so they did not know what is barbarian and what is China; they did not know the subtlety of Buddhism, so they did not know what is fundamental and what is a disaster. If Confucian scholars want to reject Buddhism, if they cannot first read the Buddhist scriptures, consult scholars, and deeply study the ultimate meaning of Buddhist teachings, then I fear they will rashly make comments, just like Han Yu and Ouyang Xiu's momentary slips of the tongue. However, Han Yu once asked Chan Master Da Dian (大顛) about the Way and claimed to have gained some understanding, so Huang Tingjian said: 'After Han Yu met Da Dian, the reasoning in his writing became more refined, and his rejection of Buddhism also lessened slightly.' Ouyang Xiu, after meeting Chan Master Zu Yin (祖印), was respectful and sincerely convinced, so Su Shi said: 'Ouyang Xiu did not like Buddhism, but what his intelligence illuminated and what his virtuous power accomplished is true Buddhism.' People today only know how to recite the words of those who resisted and rejected Buddhism in the past, but cannot observe the attitude of those who later believed in Buddhism. Therefore, Han Yu and Ouyang Xiu ultimately bore the name of criticizing the Buddha, which is truly regrettable.

The imperial court issued an edict to confer upon Zong Yuan (宗願), the 46th generation descendant of Confucius, the title of Duke Yansheng (衍聖公). Fifty temple households were assigned from Xianyuan County to be responsible for cleaning.

In the fifth year, Su Xun (蘇洵) of Meishan went to Bianjing to take the imperial examination but failed. He traveled up the river to Xunyang, ascended Mount Lu, and visited Chan Master Zu Yin Ne (祖印訥) to ask about the Dharma (Su Shi said: 'In the year of Dinghai during the Qingli reign, my father asked about the Dharma from Venerable Ne of Yuantong (圓通訥公), and understood his teachings').

六年丙戌。江寧府正覺禪院住持守暹。重建泗州大聖磚塔。天禧寺住持普莊撰葬舍利記。

七年。春不雨。遣使往隨州大洪山祈雨。使人晨興叩殿遇紫服神僧。以目視之。翌日大雨。詔封慈忍靈濟大師○太子太保張方平。嘗為滁州。至一僧舍偶見楞伽經。入手恍然如獲舊物。開卷未終宿障冰解。細視筆畫手跡宛然。從是悟入。常以經首四偈發明心要。蘇軾為題經后云。先佛所說。微妙第一。真實了義。故謂之佛語心品。祖師達磨以付二祖。曰吾觀震旦所有經教。唯楞伽四卷可以印心。祖祖相授以為心法。如醫之有難經。句句皆理。字字皆法。後世達者神而明之。如槃走珠。如珠走槃。無不可者云云。軾游公之門三十年矣。今年過南都見公于私第。公時七十九。幻滅都盡。慧光渾圓。軾亦老於憂患。百念灰冷。公以為可教者。乃授此經。旦以三十萬錢使印施江淮間。金山佛印元禪師。謂印施有限。書而刻之則無盡。乃為書而刻之板。以為金山常住云○御製譯經頌賜三藏法護。

八年。諫臣司馬光屢疏乞立儲嗣。上聞開寶寺言法華有異行夜焚香默祝。翌日請法華大士于化成殿齋。暨旦上道衣凝佇。俄內侍奏言。法華自右掖門趨入。將至寢殿。訶不能止。上笑曰。朕召之耳。至則徑升御榻趺坐受齋。上問儲嗣事

【現代漢語翻譯】 現代漢語譯本： 六年丙戌年，江寧府正覺禪院的住持守暹，重建泗州大聖磚塔。天禧寺的住持普莊撰寫了安葬舍利子的記文。 七年，春天沒有下雨。朝廷派遣使者前往隨州的大洪山祈雨。使者清晨起來叩拜殿門，遇到一位身穿紫色僧衣的神僧，用眼睛看著他。第二天就下起了大雨。皇帝下詔封神僧為慈忍靈濟大師（稱號）。太子太保張方平，曾經在滁州任職。到一座僧舍時，偶然看到《楞伽經》（ Lankavatara Sutra ），拿在手裡，恍然覺得像是得到了舊物。打開書卷，還沒看完，宿世的業障就像冰一樣融化了。仔細看經書的筆畫手跡，宛然如新。從此領悟經義，常常用經首的四句偈語來闡明心要。蘇軾為經書題寫後記說：『先佛所說，微妙第一，真實了義，所以稱它為佛語心品。』祖師達磨（Bodhidharma）用它來傳付給二祖慧可，說：『我觀察震旦（中國）所有的經教，只有《楞伽經》四卷可以印證心性。』祖祖相授，作為心法。就像醫生有《難經》一樣，句句都是道理，字字都是法則。後世通達的人，能夠神奇地領悟它，就像盤子里的珠子滾動，珠子在盤子里滾動一樣，沒有不可以的。蘇軾遊學在張方平門下三十年了。今年到南都，在張方平的私宅拜見他。張方平當時七十九歲，對世間的幻滅都已看透，智慧之光閃耀。蘇軾也因憂患而衰老，各種念頭都已灰冷。張方平認為蘇軾是可以教導的人，於是把這部經傳授給他。並拿出三十萬錢，讓蘇軾在江淮一帶印刷施捨。金山寺的佛印元禪師認為印刷施捨的數量有限，如果書寫並雕刻完成的書版，就可以無限流傳。於是就書寫並雕刻了書版，作為金山寺的常住之物。皇帝御製了譯經頌，賜給三藏法護（Dharmaraksa）。 八年，諫官司馬光多次上疏請求確立儲君。皇帝聽說開寶寺說法華經有奇異的靈驗，夜裡焚香默默祈禱。第二天，請法華大士（妙法蓮華經中的菩薩）到化成殿齋戒。等到天亮，皇帝穿著道衣，凝神站立。不久，內侍稟告說，法華大士從右掖門走進來，將要到寢殿了，呵斥也制止不住。皇帝笑著說：『是我召他來的。』法華大士到了之後，直接登上御榻，跏趺而坐，接受齋飯。皇帝問及確立儲君的事情。

【English Translation】 English version: In the sixth year of Bingxu, during the reign, Shou Qian, the abbot of Zhengjue Chan Monastery in Jiangning Prefecture, rebuilt the Great Sage Brick Pagoda of Sizhou. Pu Zhuang, the abbot of Tianxi Temple, wrote a record of the burial of the Sharira. In the seventh year, there was no rain in spring. An envoy was sent to Dahong Mountain in Suizhou to pray for rain. The envoy, rising early in the morning to kowtow at the hall, encountered a divine monk in purple robes, who looked at him. The next day, there was heavy rain. The emperor issued an edict to bestow upon the divine monk the title of 'Great Master of Compassionate Endurance and Spiritual Aid' (Ci Ren Ling Ji Da Shi). Zhang Fangping, the Grand Guardian of the Crown Prince, once served in Chuzhou. While visiting a monastery, he happened to see the Lankavatara Sutra (Lengqie Jing). Upon holding it, he felt as if he had found an old possession. Opening the scroll, before he could finish reading it, his accumulated karmic obstacles melted away like ice. Examining the brushstrokes and handwriting closely, they appeared as fresh as new. From then on, he understood the meaning of the sutra and often used the four verses at the beginning of the sutra to elucidate the essence of the mind. Su Shi wrote a postscript for the sutra, saying: 'What the previous Buddhas spoke is the most subtle and profound, the ultimate truth, therefore it is called the 'Mind Essence of the Buddha's Words'. The Patriarch Bodhidharma (Damo) used it to transmit to the Second Patriarch, Huike, saying: 'I observe all the scriptures and teachings in Zhen Dan (China), and only the four volumes of the Lankavatara Sutra can verify the mind.' Passed down from patriarch to patriarch, it is regarded as the mind-to-mind transmission. Just like the 'Classic of Difficult Issues' for doctors, every sentence is a principle, and every word is a law. Later generations who are enlightened can understand it miraculously, like a pearl rolling on a plate, or a plate rolling with a pearl, nothing is impossible.' Su Shi has studied under Zhang Fangping for thirty years. This year, he visited Zhang Fangping in his private residence in Nandu. Zhang Fangping was seventy-nine years old at the time, and had seen through all the illusions of the world, his wisdom shining brightly. Su Shi was also old and weary from worries, and all his thoughts had grown cold. Zhang Fangping considered Su Shi to be teachable, so he passed this sutra on to him. He also took out 300,000 coins and had Su Shi print and distribute it in the Jianghuai area. Zen Master Foyin Yuan of Jinshan Temple believed that the number of printed and distributed copies was limited, but if it were written and engraved on printing blocks, it could be circulated endlessly. So he wrote and engraved the printing blocks, making it a permanent possession of Jinshan Temple. The Emperor composed a eulogy for the translation of the sutra and bestowed it upon the Tripitaka Master Dharmaraksa (San Zang Fa Hu). In the eighth year, the remonstrating official Sima Guang repeatedly submitted memorials requesting the establishment of a crown prince. The emperor heard that the preaching of the Lotus Sutra (Fahua Jing) at Kaibao Temple had extraordinary efficacy, so he burned incense silently and prayed at night. The next day, he invited the Great Scholar of the Lotus Sutra (a Bodhisattva from the Lotus Sutra) to the Huacheng Hall for a vegetarian feast. At dawn, the emperor, dressed in Daoist robes, stood in contemplation. Soon, an attendant reported that the Great Scholar of the Lotus Sutra had entered through the right side gate and was about to reach the sleeping quarters, and that scolding could not stop him. The emperor smiled and said, 'I summoned him.' After the Great Scholar of the Lotus Sutra arrived, he went directly to the imperial couch, sat in the lotus position, and accepted the vegetarian meal. The emperor asked about the matter of establishing a crown prince.

。索紙連書十三十三字。后英宗繼統。乃濮王第十三子(濮王為仁宗兄)○知制誥曾公亮丁母夫人憂告歸。鄉僧元達附舟至錢唐。入天竺禮大士。入門見素衣女謂曰。曾舍人五十七。入中書上座。是年亦受師號。已而不見。至是年果拜相。而達以曾公恩補大師。公亮前身為青草堂。年九十餘。曾氏婦入寺設齋。以衣物施之。青感其意。及婦人生子青正坐化○參知政事歐陽修知楊州。廬山祖印訥禪師遣僧問訊。修與對食。偶曰。高麗遣使問。魏武注孫子三處要義無注說。廷中諸賢無敢答者。有詔問修。亦未知其答。僧曰。山中老師必知此義。修欣然飾郡庭儀從乘急傳往迓之。師謂使者曰。兵者機密之事不可以示人。使反命。即以其言應詔(東林錄)修后為注孫子作序。有云孫武以不窮為奇。其文略而意深。又為錢忠懿王贊曰。中有樗里不以示人。皆有得於祖印之意也。

述曰。磐兒時侍師袁先生(名機。為郡學錄潔齋正獻公侄)見與鄉士閱孫吳兵書。聞其論曰。儒者之兵合於常道。愛養士卒不妄戮一人。仁也救時赴難不忘君主。義也。兩陳相抗遣使往來。禮也。保境息民各守盟約。信也。至於曲在彼直在我。以正出師以奇制勝。智也。夫智者不滯一隅。有先事預算而勝者。有臨機制變而勝者。智用不定通於神明。

【現代漢語翻譯】 現代漢語譯本：索紙連書寫了十三十三個字。後來英宗繼承皇位，他是濮王的第十三個兒子（濮王是仁宗的哥哥）。 知制誥曾公亮因母親去世而辭官回家。一位名叫元達的鄉下僧人搭他的船到錢塘，進入天竺寺禮拜觀音大士。入門時，他看見一位身穿素衣的女子說：『曾舍人五十七歲時，將進入中書省擔任要職，並且那一年也會被授予師號。』說完就不見了。到了那一年，曾公亮果然被拜為宰相。元達也因為曾公亮的恩情而被授予大師的稱號。曾公亮的前身是青草堂的一位僧人，享年九十多歲。曾氏的媳婦到寺廟設齋供僧，並將衣物佈施給他。青草堂的僧人感念她的恩情，等到曾氏的媳婦生孩子時，他正好坐化圓寂。 參知政事歐陽修任知楊州時，廬山的祖印訥禪師派僧人前去問候。歐陽修與僧人一起吃飯，偶然說道：『高麗派遣使者來詢問，魏武帝註釋《孫子兵法》有三處重要的含義沒有註釋說明，朝廷中的各位賢士沒有敢於回答的。朝廷下詔詢問我，我也不知道答案。』僧人說：『山中的老師一定知道這個含義。』歐陽修高興地整理好郡府的禮儀，乘坐車馬急速前往迎接祖印訥禪師。禪師對使者說：『用兵是機密的事情，不可以給別人看。』讓使者回去覆命，就用禪師的話來應詔。（出自《東林錄》）歐陽修後來為《孫子兵法》作序，其中寫道孫武以變化莫測為奇，他的文章簡略而意義深刻。又為錢忠懿王寫贊，說他心中有樗裡子（戰國時期秦國大臣，以足智多謀著稱）而不輕易示人。這些都得益於祖印訥禪師的教誨。 述曰：我磐兒小時候侍奉袁先生（名機，是郡學錄潔齋正獻公的侄子），看見他與鄉里的讀書人一起閱讀《孫吳兵書》。聽到他的論述說：儒者的用兵符合常道，愛護士卒不隨意殺戮一人，這是仁；救時赴難不忘記君主，這是義；兩軍對陣派遣使者往來，這是禮；保衛疆土使百姓安居樂業，各自遵守盟約，這是信；至於對方理虧而我方理直，以正義出兵，以奇謀制勝，這是智。智者不侷限於一個方面，有事先預算而取勝的，有臨機應變而取勝的，智慧的運用沒有定式，可以通達神明。

【English Translation】 English version: He asked for paper and wrote thirteen characters. Later, Emperor Yingzong inherited the throne. He was the thirteenth son of Prince Pu (Prince Pu was Emperor Renzong's elder brother). The Zhizhigao (title of an official) Zeng Gongliang resigned and returned home due to his mother's death. A local monk named Yuanda traveled with him to Qiantang, entered Tianzhu Temple to worship the Bodhisattva. Upon entering, he saw a woman in plain clothes who said, 'When Zeng Sheren (another title of an official) is fifty-seven years old, he will enter the Zhongshu Sheng (central secretariat) and hold an important position, and he will also be granted the title of master that year.' After saying this, she disappeared. That year, Zeng Gongliang was indeed appointed as prime minister. Yuanda was also granted the title of master because of Zeng Gongliang's favor. Zeng Gongliang's previous life was a monk in Qingcao Hall, who lived to be over ninety years old. Zeng's daughter-in-law came to the temple to offer a vegetarian feast to the monks and donated clothing and items to him. The monk in Qingcao Hall was grateful for her kindness, and when Zeng's daughter-in-law gave birth to a child, he passed away peacefully. When Ouyang Xiu, the Vice-Administrator of the Department of State Affairs, was the governor of Yangzhou, Zen Master Zuyin Ne of Mount Lu sent a monk to inquire after him. Ouyang Xiu dined with the monk and casually said, 'Goryeo (ancient Korean kingdom) sent an envoy to ask about the three important meanings in Wei Wudi's (Cao Cao) commentary on 'The Art of War' that were not explained, and none of the scholars in the court dared to answer. The court issued an edict to ask me, but I also do not know the answer.' The monk said, 'The teacher in the mountains must know this meaning.' Ouyang Xiu happily prepared the ceremonial arrangements of the prefecture and rode in a carriage to urgently welcome Zen Master Zuyin Ne. The Zen master said to the envoy, 'Military affairs are confidential and cannot be shown to others.' He sent the envoy back to report, and then used the Zen master's words to respond to the edict. (From 'Donglin Lu') Later, Ouyang Xiu wrote a preface for 'The Art of War', in which he wrote that Sun Wu (Sun Tzu) considered unpredictability to be the key to success, and his writing was concise but profound. He also wrote a eulogy for King Qian Zhongyi, saying that he had Chuli Zi (a resourceful minister of the Qin state during the Warring States period) in his heart but did not easily show it. These were all due to the teachings of Zen Master Zuyin Ne. It is said: When I, Pan'er, was young and serving Mr. Yuan (named Ji, the nephew of the prefectural school recorder Jiezhai Zhengxian Gong), I saw him reading 'The Art of War' by Sun Wu with the local scholars. I heard his discussion saying: The use of troops by Confucian scholars is in accordance with the constant way, cherishing soldiers and not killing a single person arbitrarily, this is benevolence; rescuing the times and rushing to difficulties without forgetting the monarch, this is righteousness; when two armies are facing each other and sending envoys back and forth, this is propriety; protecting the territory and allowing the people to live in peace and work, each abiding by the covenant, this is trustworthiness; as for the other party being in the wrong and our side being in the right, using righteousness to send troops, and using ingenuity to achieve victory, this is wisdom. The wise do not confine themselves to one aspect, some win by calculating in advance, and some win by adapting to the situation, the use of wisdom has no fixed pattern, and can reach the realm of enlightenment.

父子至親不能以告。然則紙上之語。豈足以盡其意耶。聞此語四十五年。今觀東林錄所載。益信袁公之言與祖印同其旨。

(歐陽外傳云。公至圓通。范文正公以書抵永叔。問孫子闕疑。魏武不注。師就覽畢。即取別幅釋之。公驚汗永夕)。

九年。歐陽修知穎州。官妓盧媚善談笑。口作蓮華香。有蜀沙門知人前事。修以問之。僧曰。此女前為尼誦法華三十年。一念之差遂至於此。修問妓曰。曾讀法華經否。妓曰。失身於此何能讀經。修令左右教之。一聞即誦。經他經則不能(遁齋閑覽)皇祐元年。詔再建靈感塔奉藏舍利(慶曆四年災毀故重建)○敕中使往陳留入關寺迎佛指舍利。或以為偽。上命試以烈火擊以金椎。了無所損。俄而舍利流迸光照西方。上曰功德。欲歸闡教乎。乃以水晶寶匣盛之。御製發願文。奉迎歸寺。初是陳留邑人為沙門義津建寺請額為闡教。俄有梵僧至曰。我自天竺攜佛指舍利。欲求吉祥處奉安。非師不能護。施之而去。既而瑞光屢發。祈禱頻應([糸*陽]杰撰碑)○自周朝毀寺。建隆興復。京師兩街。唯南山律部。賢首慈恩義學而已。士夫聰明超軼者。皆厭聞名相之談。而天臺止觀達磨禪宗未之能行。淳化以來四明天竺行道。東南觀心宗眼。照映天下。楊億晁迥有以發之。真宗

【現代漢語翻譯】 現代漢語譯本：即使是父子之間最親密的關係，也無法完全用言語表達。那麼，紙上的文字，又怎麼能夠完全表達其中的意思呢？我聽到這些話已經四十五年了，現在再看《東林錄》所記載的內容，更加相信袁宏道先生的話與禪宗的宗旨是相同的。

（《歐陽外傳》記載：歐陽修先生到圓通寺，范仲淹先生寫信給尹洙，詢問關於孫子兵法中的疑問。曹操沒有註釋，歐陽修先生看完后，立即另外寫了一篇解釋。范仲淹先生驚訝得整晚都在流汗）。

九年，歐陽修擔任穎州知州。官妓盧媚擅長談笑，口中能散發出蓮花的香味。有一位蜀地的沙門（和尚）能夠知道別人的前世。歐陽修就問他關於盧媚的事情。僧人說：『這位女子前世是一位尼姑，誦讀《法華經》三十年。因為一念之差，才落到這個地步。』歐陽修問盧媚說：『你曾經讀過《法華經》嗎？』盧媚說：『我淪落到這個地步，怎麼還能讀經呢？』歐陽修讓身邊的人教她，她一聽就能背誦，但其他的經書就不能背誦（《遁齋閑覽》）。皇祐元年，皇帝下詔重新建造靈感塔，用來供奉佛舍利（因為慶曆四年被災毀壞，所以重建）。皇帝敕令中使前往陳留入關寺，迎請佛指舍利。有人認為是假的。皇帝命令用烈火焚燒，用金錘敲擊，舍利都沒有任何損傷。不久，舍利流出光芒，照耀西方。皇帝說：『這是功德，想要歸於闡揚教義嗎？』於是用水晶寶匣盛放舍利，親自撰寫發願文，恭敬地迎回寺廟。當初是陳留縣的一個人，為沙門義津建造寺廟，請求賜額為闡教寺。不久，有一位梵僧來到，說：『我從天竺攜帶佛指舍利，想要尋找吉祥的地方供奉，只有您才能守護。』說完就離開了。之後，瑞光多次顯現，祈禱也頻繁應驗（[糸*陽]杰撰寫的碑文）。

自從周朝毀壞寺廟后，建隆年間才得以恢復。京城兩條街道，只有南山律部、賢首慈恩義學而已。士大夫中聰明超群的人，都厭倦了聽到名相的談論，而天臺止觀、達磨禪宗卻不能實行。淳化年間以來，四明延慶寺的天竺僧人行道，東南地區的觀心宗興盛，照耀天下。楊億、晁迥等人有所闡發。真宗皇帝時期。

【English Translation】 English version: Even the closest relationship, such as that between father and son, cannot be fully expressed in words. How then can words on paper fully convey the meaning? I have heard these words for forty-five years, and now, after reading what is recorded in the 'Donglin Record,' I am even more convinced that Master Yuan Hongdao's words share the same essence as the Zen school's teachings.

(The 'Unofficial Biography of Ouyang Xiu' records: When Ouyang Xiu arrived at Yuantong Temple, Fan Zhongyan wrote a letter to Yin Zhu, inquiring about doubts in Sun Tzu's Art of War. Cao Cao did not provide annotations. After Master Ouyang finished reading it, he immediately wrote a separate explanation. Fan Zhongyan was so amazed that he sweated all night.)

In the ninth year, Ouyang Xiu served as the prefect of Yingzhou. The courtesan Lu Mei was skilled in conversation and laughter, and her mouth emitted the fragrance of lotus flowers. A Shaman (monk) from Shu was able to know people's past lives. Ouyang Xiu asked him about Lu Mei. The monk said, 'This woman was a nun in her previous life, reciting the Lotus Sutra (Fahua Jing) for thirty years. Due to a moment of error, she has fallen to this state.' Ouyang Xiu asked Lu Mei, 'Have you ever read the Lotus Sutra?' Lu Mei said, 'Having fallen to this state, how could I still read the scriptures?' Ouyang Xiu had his attendants teach her, and she could recite it as soon as she heard it, but she could not recite other scriptures (from 'Dunzhai Xianlan'). In the first year of the Huangyou era, the emperor issued an edict to rebuild the Linggan Pagoda to enshrine the Buddha's relics (because it was destroyed by disaster in the fourth year of the Qingli era, so it was rebuilt). The emperor ordered an envoy to go to Ruguan Temple in Chenliu to welcome the Buddha's finger relic (Fozhi Sheli). Some people thought it was fake. The emperor ordered it to be burned with fierce fire and struck with a golden hammer, but the relic was not damaged at all. Soon, the relic emitted light, illuminating the west. The emperor said, 'This is merit, does it want to return to propagate the teachings?' So he placed the relic in a crystal treasure box, personally wrote a vow, and respectfully welcomed it back to the temple. Initially, a person from Chenliu County built a temple for the Shaman Yijin and requested the name 'Chanjiao Temple.' Soon, a Brahman monk arrived and said, 'I brought the Buddha's finger relic from Tianzhu (India), wanting to find an auspicious place to enshrine it. Only you can protect it.' After saying that, he left. Afterwards, auspicious light appeared many times, and prayers were frequently answered (from the inscription written by [糸*陽] Jie).

Since the destruction of temples during the Zhou Dynasty, they were only restored during the Jianlong era. In the capital, there were only the Nanshan Vinaya School, the Xianshou Ci'en School of Doctrine on the two streets. The exceptionally intelligent scholars and officials were tired of hearing about discussions of names and forms, while the Tiantai Zhi Guan and the Dharma Zen schools could not be practiced. Since the Chunhua era, the Indian monk Xingdao of Siming Yanqing Temple, the Guān Xīn School in the southeast flourished, illuminating the world. Yang Yi, Chao Jiong and others developed it. During the reign of Emperor Zhenzong.

嘉獎錫以法智慈雲之號。雖一時朝野為之景慕。而終未能行其說于京邑。至是內侍李允寧奏。以汴京第宅創興禪席。因賜額為十方凈因。上方留意空宗。詔求有道者居之。歐陽修等請以圓通居訥應命。訥以疾辭。因舉懷璉以為代(歐陽外傳)。

二年。宰相文彥博兼譯經潤文使。彥博在京師與凈嚴禪師。結僧俗十萬人唸佛。為往生凈土之愿○詔左街凈因禪寺懷璉禪師。入對化成殿升座。右街僧錄智林等問話。奏對稱旨。賜號大覺○初舜老夫住廬山棲賢。南康守以私忿民其衣。大覺迎至凈因。居以正室。上每召師入內。未嘗言之。一日嘉王至寺。見大覺侍立舜旁甚恭。怪問左右。知大覺曾入舜室。歸以奏上。上召對便殿。道貌奇偉。敬之曰。山林之高人也。即于扇上書賜曉舜。依舊為僧。再住棲賢寺。賜紫衣銀缽。

五年。西天沙門智吉祥等來朝進梵經。賜紫服。○詔歐陽修同宋祈范鎮修唐書。如高僧玄奘神秀諸傳及方技傳乃至正觀為戰士建寺薦福之文。並削去之。有凈因自覺禪師。初學于司馬光。嘗聞其言。曰永叔不喜佛。舊唐史有涉其事者必去之。嘗取二本對校。去之者千餘條。因曰。駕性命道德之空言者。韓文也。泯治亂成敗之實效者。新書也。范祖禹聞光言。乃更著唐鑒。陰補新書之闕(歐陽外傳

【現代漢語翻譯】 嘉獎懷璉禪師，賜予『法智慈雲』的稱號。雖然一時之間朝廷內外都仰慕他，但最終未能使他的佛法在京城傳播開來。此時，內侍李允寧上奏，說在汴京的宅邸中開闢禪堂，因此賜額為『十方凈因』。皇上留意于空宗，下詔尋找有道之人來主持。歐陽修等人推薦圓通居訥應命，居訥以生病為由推辭，於是推薦懷璉禪師代替（出自《歐陽外傳》）。

二年，宰相文彥博兼任譯經潤文使。文彥博在京城與凈嚴禪師一起，組織僧俗十萬人唸佛，發願往生凈土。皇上下詔左街凈因禪寺的懷璉禪師，入宮在化成殿升座說法。右街僧錄智林等人提問，懷璉禪師的回答符合皇上的心意，被賜予『大覺』的稱號。當初，曉舜老夫住在廬山棲賢寺，南康太守因為私人的怨恨剝奪了他的僧衣。大覺禪師將他迎接到凈因寺，安排在正室居住。皇上每次召見懷璉禪師入宮，從未提及此事。有一天，嘉王到寺廟，看到大覺禪師恭敬地侍立在曉舜老夫旁邊，感到奇怪，詢問左右侍從，得知大覺禪師曾經進入曉舜老夫的房間。嘉王回去后將此事上奏給皇上。皇上召見曉舜老夫到便殿，見他道貌奇偉，敬佩地說：『這是山林中的高人啊！』 隨即在扇子上題字賜給曉舜老夫，恢復他僧人的身份，讓他再次回到棲賢寺居住，並賜予紫衣和銀缽。

五年，西天沙門智吉祥等人來朝進獻梵經，皇上賜予他們紫色的僧服。皇上下詔歐陽修同宋祈、范鎮一起修訂《唐書》。像高僧玄奘（Tang Sanzang）和神秀（Shenxiu）的傳記，以及方技傳，甚至包括正觀年間為戰士建立寺廟薦福的文字，都被刪去了。有凈因自覺禪師，當初向司馬光學習，曾經聽到司馬光說：『歐陽永叔（Ouyang Xiu）不喜歡佛教，舊《唐書》中凡是涉及佛教的內容必定刪除。』 曾經取來兩本《唐書》對照校對，刪去了一千多條。因此說：『把性命道德當作空話來談論的是韓愈的文章，抹殺治理國家、成敗得失實際效果的是新《唐書》。』 范祖禹聽到司馬光的話，於是又編寫了《唐鑒》，暗中彌補新《唐書》的缺失（出自《歐陽外傳》）。

【English Translation】 The Chan master Huai Lian was commended and given the title 'Dharma Wisdom Compassionate Cloud'. Although he was admired by the court and the public for a time, he ultimately failed to propagate his teachings in the capital. At this time, the palace attendant Li Yun Ning reported that he had established a Chan seat in his residence in Bianjing, so it was given the name 'Ten Directions Pure Cause'. The Emperor, paying attention to the doctrine of emptiness, issued an edict seeking a virtuous person to reside there. Ouyang Xiu and others recommended Yuan Tong Ju Ne to accept the order, but Ju Ne declined due to illness, and therefore recommended Huai Lian as a replacement (from 'Outer Biography of Ouyang').

In the second year, the Prime Minister Wen Yanbo also served as the Reviser of Sutras. Wen Yanbo, in the capital, together with Chan Master Jing Yan, organized ten thousand monks and laypeople to recite the Buddha's name, vowing to be reborn in the Pure Land. The Emperor issued an edict summoning Chan Master Huai Lian of Jingyin Chan Temple on the left street to enter the palace and ascend the seat in the Huacheng Hall to preach. The Sangha Recorder Zhi Lin and others from the right street asked questions, and Chan Master Huai Lian's answers pleased the Emperor, and he was given the title 'Great Enlightenment'. Initially, Elder Xiao Shun lived in Qixian Temple on Mount Lu. The Governor of Nankang, out of personal resentment, deprived him of his monastic robes. Great Enlightenment welcomed him to Jingyin Temple and arranged for him to live in the main room. Every time the Emperor summoned the master into the palace, he never mentioned this matter. One day, Prince Jia visited the temple and saw Great Enlightenment standing respectfully beside Elder Xiao Shun, and was surprised. He asked the attendants around him and learned that Great Enlightenment had once entered Elder Xiao Shun's room. Prince Jia returned and reported this matter to the Emperor. The Emperor summoned Elder Xiao Shun to the side hall, saw that he had a dignified and extraordinary appearance, and respectfully said: 'This is a noble person from the mountains and forests!' He immediately wrote on a fan and bestowed it upon Xiao Shun, restoring his status as a monk and allowing him to return to Qixian Temple to reside again, and bestowed upon him a purple robe and a silver bowl.

In the fifth year, the Shramana Zhi Jixiang and others from the Western Heaven came to court to present Sanskrit scriptures. The Emperor bestowed upon them purple robes. The Emperor issued an edict ordering Ouyang Xiu, together with Song Qi and Fan Zhen, to revise the 'Tang History'. Like the biographies of eminent monks Xuanzang (Tang Sanzang) and Shenxiu (Shenxiu), as well as the biographies of Fangji (technical experts), and even the texts of Jianfu (recommending blessings) for building temples for soldiers during the Zhenguan era, were all deleted. There was a Chan Master Zijue of Jingyin, who initially studied with Sima Guang and once heard him say: 'Ouyang Yongshu (Ouyang Xiu) does not like Buddhism, and anything in the old 'Tang History' that involves Buddhism must be deleted.' He once took two copies of the 'Tang History' to compare and proofread, and deleted more than a thousand items. Therefore, it was said: 'Those who talk about life and morality as empty words are the writings of Han Yu, and those who obliterate the actual effects of governing the country, success and failure are the new 'Tang History'.' Fan Zuyu heard Sima Guang's words, and then wrote 'Tang Jian', secretly supplementing the deficiencies of the new 'Tang History' (from 'Outer Biography of Ouyang').

)○司馬光嘗讀文中子。謂佛為聖人。乃曰。審如是則佛之心可見矣。乃作禪偈六首。其卒章云。言為百世師。行為天下法。為賢為大聖。是名佛菩薩。暇日遊洛陽諸寺。廊廡寂寂。忽聲鐘伐鼓至齋堂。見沙門端坐默默方進匕箸。光欣然謂左右曰。不謂三代禮樂在緇衣中。至和元年。敕三藏法護戒德高勝。可特賜六字師號。曰普明慈覺傳梵大師○上夢至景德寺門。見龍蟠地上。驚而寤遣使往視之。見一僧臥門外。其名道隆。明日召見。奏對詳敏。賜號明悟禪師。敕曹門外。建華嚴院以居之。二年。凈因大覺禪師懷璉上書。乞歸老山中。上曰。山即如如體也。將安歸乎。師乃進頌曰。千蔟雲山萬壑流。閑身歸老此峰頭。慇勤愿祝如天壽。一炷清香滿石樓。上嘗賜龍腦缽。師對使者焚之曰。吾法已壞色衣以瓦鐵食此缽非法。使者歸奏。上益嘉嘆。

嘉祐元年。乾元節敕開寶寺福聖塔院建大齋。施僧袈裟○相州太守李復圭。發龍興寺塔基。得佛發舍利。旋轉如螺。引之甚長。人從中過往來不斷。宰相韓琦即其地建殿藏之。三年譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護亡。壽九十六○西夏國奏。國內新建伽藍。乞賜大藏經典。詔許之。五年。同中書門下平章事富弼兼譯經潤文使○富鄭公。請颙華嚴住洛陽招

【現代漢語翻譯】 現代漢語譯本：司馬光曾經讀文中子的文章，認為佛陀是聖人，於是說：『如果真是這樣，那麼佛陀的心就可以理解了。』於是創作了六首禪偈，最後一首說：『言論可以作為百代的師表，行為可以作為天下的法則。既是賢人又是大聖人，這就是佛菩薩。』空閑時遊覽洛陽的各個寺廟，走廊寂靜無聲。忽然聽到鐘聲和鼓聲傳到齋堂，看見僧人端坐著默默地用勺子吃飯。司馬光高興地對左右的人說：『沒想到三代的禮樂還儲存在僧人的衣服中。』至和元年，皇帝下令三藏法護戒律高尚，可以特別賜予六字師號，叫做『普明慈覺傳梵大師』。（普明慈覺傳梵大師：宋代僧人稱號）皇帝夢見到了景德寺的門口，看見一條龍盤踞在地上，驚醒後派使者前去檢視，看見一個僧人睡在門外，他的名字叫道隆。第二天召見他，道隆的奏對詳細敏捷，皇帝賜號『明悟禪師』，命令在曹門外建造華嚴院讓他居住。二年，凈因大覺禪師懷璉上書，請求回山中養老。皇帝說：『山就是如如的本體，要回到哪裡去呢？』懷璉於是進獻頌詞說：『千重雲山萬道溪流，清閑之身歸老在這山頭。慇勤地祝願皇上如天般長壽，一炷清香飄滿石樓。』皇帝曾經賜給他龍腦缽，懷璉對著使者焚燒了它，說：『我的佛法已經衰敗，穿著染色的衣服，用瓦器鐵器吃飯，這缽是不合法的。』使者回去稟告，皇帝更加讚歎。 嘉祐元年，乾元節，皇帝下令在開寶寺福聖塔院建造盛大的齋會，佈施僧人袈裟。相州太守李復圭，發掘龍興寺塔基，得到佛發舍利，旋轉如螺，拉出來很長，人們可以從中穿梭來往不斷。宰相韓琦就在那裡建造殿堂來收藏它。三年，譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護去世，享年九十六歲。西夏國上奏，國內新建伽藍，請求賜予大藏經典，皇帝下詔允許。五年，同中書門下平章事富弼兼任譯經潤文使。（富弼：北宋大臣）富鄭公，請颙華嚴住在洛陽招提寺。

【English Translation】 English version: Sima Guang once read the works of Wenzhongzi and considered the Buddha a sage. He then said, 'If this is indeed the case, then the Buddha's mind can be understood.' So he composed six Chan verses, the last of which says, 'Words can be a teacher for a hundred generations, and actions can be a law for the world. Being both a virtuous person and a great sage, this is called a Buddha-Bodhisattva.' During his leisure time, he visited various temples in Luoyang, where the corridors were quiet and silent. Suddenly, he heard the sound of bells and drums reaching the dining hall, and saw monks sitting upright, silently eating with spoons. Sima Guang happily said to those around him, 'I didn't expect the rites and music of the Three Dynasties to be preserved in the robes of monks.' In the first year of Zhihe, the emperor ordered that the Tripiṭaka master Fa Hu, whose precepts were noble and outstanding, be specially granted the six-character title of 'Puming Cijue Chuanfan Great Master'. (普明慈覺傳梵大師: Puming Cijue Chuanfan Great Master, a title for a Song Dynasty monk) The emperor dreamed that he arrived at the gate of Jingde Temple and saw a dragon coiled on the ground. Startled, he sent an envoy to investigate and found a monk sleeping outside the gate, whose name was Daolong. The next day, he summoned him, and Daolong's responses were detailed and quick-witted. The emperor bestowed upon him the title 'Enlightened Chan Master' and ordered the construction of Huayan Monastery outside Cao Gate for him to reside in. In the second year, Chan Master Huai Lian of Jingyin Dajue submitted a letter requesting to return to the mountains to retire. The emperor said, 'The mountain is the very essence of Thusness; where do you want to return to?' Huai Lian then presented a eulogy saying, 'Thousands of layers of cloud-covered mountains and ten thousand streams flow, a leisurely body returns to this peak to retire. Earnestly wishing the emperor a life as long as the heavens, a stick of fragrant incense fills the stone building.' The emperor once bestowed upon him a dragon-brain bowl. Huai Lian burned it in front of the envoy, saying, 'My Dharma has declined, wearing dyed clothes and eating with earthenware and iron utensils; this bowl is unlawful.' The envoy returned to report, and the emperor praised him even more. In the first year of Jiayou, during the Qianyuan Festival, the emperor ordered the construction of a grand vegetarian feast at the Fusheng Pagoda Courtyard of Kaibao Temple, and distributed kasayas to the monks. Li Fugui, the prefect of Xiangzhou, excavated the foundation of the Longxing Temple Pagoda and obtained Buddha's hair relics, which rotated like a snail and could be pulled out very long, allowing people to pass through it continuously. Chancellor Han Qi built a hall on the spot to store it. In the third year, the Tripiṭaka master, Silver Green Guanglu Grand Master, Acting Guanglu Minister, Puming Cijue Chuanfan Great Master Fa Hu passed away at the age of ninety-six. The Xixia Kingdom reported that new monasteries had been built in the country and requested the bestowal of the Great Treasury of Scriptures. The emperor issued an edict granting permission. In the fifth year, Fu Bi, the Co-Administrator of the Central Secretariat and Privy Council, also served as the Revising Envoy for Translating Scriptures. (富弼: Fu Bi, a Northern Song Dynasty minister) Lord Fu Zheng invited Yong Huayan to reside at the Zhaoti Temple in Luoyang.

提。邀司馬溫公從迓之。忽見數十擔過溫公問之。曰新招提長老行李也。溫公即命歸謂鄭公曰。已見之矣。

述曰。學道之士以貧為德。此世人之常所知敬也。招提數十擔。卒為溫公見薄。一眚掩大德。可不戒之哉。

六年。文彥博以使相鎮魏府。請文慧禪師重元居天缽寺。一日來別曰。入滅去。彥博遣子往候之。果坐脫。暑中香風襲人。焚龕之時煙色正白。舍利如雨。彥博親臨視。手執流離瓶祝之。煙入瓶中舍利填滿。

○杭州智圓律師允堪示寂。塔于西湖菩提寺。嘗述會正記。以消釋南山律宗諸文。行於世。

七年。藤州沙門契嵩。初得法于洞山聰禪師。至錢唐靈隱閉戶著書。既成入京師。見內翰王素進輔教編。定祖圖。正宗記。上讀其書。至為法不為身。嘉嘆其誠。敕以其書入大藏。賜明教大師。及送中書宰相韓琦。以視參政歐陽修。修覽文嘆曰。不意僧中有此郎。黎明同琦往凈因見之。語終日。自宰相以下莫不爭延致。名振海內。及東下吳門大覺璉禪師作白雲謠以送之(石門文字禪)。

述曰。晁以道言。予嘗怪韓文公歐陽力排浮圖。而其門多浮圖之雄。如澄觀契嵩輩。雖自能傳於後世。而士夫至今喜稱道之者。二公之力也。

洛陽沙門鑒聿。深於易述韻總五篇。歐陽

【現代漢語翻譯】 現代漢語譯本：提（官名）。邀請司馬溫公（司馬光，北宋政治家、史學家）前去迎接。忽然看見幾十擔行李經過，溫公問是什麼。回答說是新招提（寺院）長老的行李。溫公立刻命人回去告訴鄭公（鄭俠，北宋末年官員）說：『我已經見過他了。』

述曰：修道的人以貧窮為美德，這是世人普遍知道並尊敬的。招提長老卻有幾十擔行李，最終被溫公輕視。一個小小的過失掩蓋了大的德行，能不引以為戒嗎？

六年，文彥博（北宋政治家）以使相的身份鎮守魏府（今河北大名）。請文慧禪師重元居住在天缽寺。一天，重元前來告別說：『我要入滅（佛教用語，指僧人去世）了。』文彥博派兒子前去探望，果然坐化（佛教用語，指僧人坐著去世）。盛夏時節，寺內香氣襲人。焚燒龕（存放佛像或僧人遺體的閣子）的時候，煙的顏色純白，舍利（佛教用語，指僧人火化后留下的結晶體）像雨一樣落下。文彥博親自前去觀看，手拿琉璃瓶祝禱，煙進入瓶中，舍利填滿了瓶子。

杭州智圓律師允堪圓寂，塔葬于西湖菩提寺。曾經著述《會正記》，用來消釋南山律宗的各種文獻，流傳於世。

七年，藤州沙門契嵩（北宋佛教僧人），最初從洞山聰禪師處得法。到錢唐靈隱寺閉門著書。書成後進入京師，拜見內翰王素（北宋官員），進獻《輔教編》、《定祖圖》、《正宗記》。皇帝讀了他的書，讀到『為法不為身』時，嘉獎贊嘆他的真誠，下令將他的書收入大藏經（佛教經典總集），賜號明教大師，並送給中書宰相韓琦（北宋宰相），讓他給參政歐陽修（北宋文學家、政治家）看。歐陽修看完文章感嘆說：『沒想到僧人中有這樣的人才。』第二天黎明，與韓琦一同前往凈因寺拜見契嵩，談話一整天。從宰相以下，沒有不爭相邀請他的。名聲震動海內。等到契嵩東下吳門時，大覺璉禪師作《白雲謠》送他（出自《石門文字禪》）。

述曰：晁以道（北宋文學家）說，我曾經奇怪韓愈（唐代文學家、思想家）和歐陽修極力排斥佛教，而他們的門下卻有很多佛教的傑出人物，如澄觀（唐代高僧）、契嵩等人。他們雖然自己能夠流傳於後世，但士大夫至今還喜歡稱道他們，這也是韓愈和歐陽修的功勞啊。

洛陽沙門鑒聿，精通《易經》，著有《述韻總》五篇。歐陽

【English Translation】 English version: Ti (an official title) invited Sima Wengong (Sima Guang, a politician and historian of the Northern Song Dynasty) to greet him. Suddenly, he saw dozens of loads of luggage passing by. Wengong asked what it was. He was told that it was the luggage of the new abbot of Zhaoti (monastery). Wengong immediately ordered someone to return and tell Zheng Gong (Zheng Xia, an official of the late Northern Song Dynasty), 'I have already seen him.'

Commentary: A scholar who studies the Dao regards poverty as a virtue. This is something that the world generally knows and respects. However, the abbot of Zhaoti had dozens of loads of luggage, and was ultimately looked down upon by Wengong. A small fault can overshadow great virtue. Shouldn't we take this as a warning?

In the sixth year, Wen Yanbo (a politician of the Northern Song Dynasty), as an envoy, was stationed in Weifu (now Daming, Hebei). He invited Chan Master Wenhui Chongyuan to reside in Tianbo Temple. One day, Chongyuan came to bid farewell, saying, 'I am about to enter Nirvana (a Buddhist term for the death of a monk).' Wen Yanbo sent his son to visit him, and indeed he had passed away while sitting (a Buddhist term for a monk passing away while seated). In the height of summer, the temple was filled with fragrance. When the niche (a cabinet for storing statues of Buddha or the remains of monks) was burned, the color of the smoke was pure white, and sarira (Buddhist term for the crystalline remains after a monk's cremation) fell like rain. Wen Yanbo personally went to see it, and holding a crystal bottle, he prayed. The smoke entered the bottle, and the sarira filled the bottle.

Lawyer Zhiyuan Yunkan of Hangzhou passed away and was buried in a pagoda at Putuo Temple in West Lake. He once wrote 'Huizheng Ji' to explain various documents of the Nanshan Vinaya School, which circulated in the world.

In the seventh year, the monk Qisong (a Buddhist monk of the Northern Song Dynasty) of Tengzhou initially obtained the Dharma from Chan Master Cong of Dongshan. He went to Lingyin Temple in Qiantang to write books behind closed doors. After the books were completed, he entered the capital and met with Neihan Wang Su (an official of the Northern Song Dynasty), presenting 'Fujiao Bian', 'Dingzu Tu', and 'Zhengzong Ji'. The emperor read his books, and when he read 'For the Dharma, not for oneself', he praised his sincerity and ordered his books to be included in the Tripitaka (the complete collection of Buddhist scriptures), bestowed upon him the title of Mingjiao Master, and sent them to Grand Councilor Han Qi (a prime minister of the Northern Song Dynasty), asking him to show them to Councilor Ouyang Xiu (a writer and politician of the Northern Song Dynasty). After reading the articles, Ouyang Xiu exclaimed, 'I never expected that there would be such a talented person among the monks.' The next day at dawn, he went to Jingyin Temple with Han Qi to visit Qisong, and they talked for the whole day. From the prime minister down, everyone competed to invite him. His reputation shook the country. When Qisong went east to Wumen, Chan Master Dajue Lian composed the 'Baiyun Yao' to send him off (from 'Shimen Wenzichan').

Commentary: Chao Yidao (a writer of the Northern Song Dynasty) said, I have always been surprised that Han Yu (a writer and thinker of the Tang Dynasty) and Ouyang Xiu strongly rejected Buddhism, but there were many outstanding figures of Buddhism among their followers, such as Chengguan (a high-ranking monk of the Tang Dynasty) and Qisong. Although they were able to pass on their teachings to later generations, the literati still like to praise them today, which is also due to the efforts of Han Yu and Ouyang Xiu.

Jian Yu, a monk from Luoyang, was proficient in the 'Book of Changes' and wrote five chapters of 'Shu Yun Zong'. Ouyang

修為之序曰。推子母輕重之法。以定四聲。考求前儒之失。辨正五方之訛。儒之學者莫能難也。

述曰。夫人在孩提時便知學字。師不知字故所學多非。及長又以是教人非。傳非故皆不疑。不知字而為文。文欲學古。而字不知古。何文哉。漢先君中郎尚書(後漢盧植字子干。至磐已身為十二世。備見家諜)嘗上書。乞正五經文字。有云。古文近實而流俗。降在小學此傷之也(班固漢書列字書為小學)磐幼從師學。年五十始悟字多非。因發憤取諸字書訂正之。益知世人書字訛謬為尤多。如陳陣華花歷歷奉俸。反主俗字而違失經史之正(論語戰陳之事。諸典皆作陳。今韻略卻出陣字。于下注云。亦作陳○禮記。菊有黃華。詩隰有荷華。魏曹植詩。朱華冒綠池。今韻略先出花字。于下注云。亦作華○易治歷明時。漢書律曆志皆作歷。今韻略歷歷並出○漢書餐錢奉邑。又光武詔。增百官奉。扶用反。秩祿也。今韻略先出俸字。下注云。亦作奉。此皆以俗字為主)巖巖槁藁臺䑓船舡。此造作不典。而正通俗三者之所不收。岡崗暴曝芻芻然燃。是為山山火火重加之繆(暴音仆。孟子一日暴之。史記。暴其所長于燕。又暴露於野。並音仆。號字韻者。非曝浴)況況宜宜羈羈場場是為增減點畫之不成字也。至於正月之音征。昭穆

【現代漢語翻譯】 現代漢語譯本： 關於修為的順序是這樣的：推究聲母和韻母的輕重規律，來確定四聲。考證前代儒者的失誤，辨正五個方位的訛誤。這樣，儒家的學者就沒有誰能提出異議了。

我闡述如下：人在年幼的時候就開始學習文字，但老師不認識正確的字，所以學到的很多都是錯誤的。等到長大后又用這些錯誤的知識去教別人，以訛傳訛，所以大家都不會懷疑。不認識正確的字卻要寫作文章，文章想要學習古代的風格，但字卻不認識古代的寫法，這怎麼能寫出好文章呢？漢朝先君中郎尚書（後漢盧植字子干，到盧磐已經是第十二世了，詳細情況可見家譜）曾經上書，請求匡正五經中的文字。其中有說到：『古文接近實際情況但卻被世俗所拋棄，降到小學階段就更加損害了它。』（班固的《漢書》將字書列為小學）。盧磐年幼時跟隨老師學習，到了五十歲才醒悟到很多字都是錯誤的，於是發憤研究各種字書進行訂正，更加認識到世人書寫文字的訛誤非常多。比如陳（chén）/陣（zhèn），華（huá）/花（huā），歷（lì）/歷（lì），奉（fèng）/俸（fèng），這些都是把俗字當成主要的，而違背了經史的正統。（《論語》中『戰陳之事』，各種典籍都寫作『陳』，現在的韻略卻先出『陣』字，並在下面註釋說：『也寫作陳』。《禮記》中『菊有黃華』，《詩經》中『隰有荷華』，魏曹植的詩中『朱華冒綠池』，現在的韻略卻先出『花』字，並在下面註釋說：『也寫作華』。《易經》中『治歷明時』，《漢書·律曆志》都寫作『歷』，現在的韻略『歷』和『歷』並列出現。《漢書》中『餐錢奉邑』，又光武帝的詔書中『增百官奉』，扶用反，意思是秩祿。現在的韻略卻先出『俸』字，下面註釋說：『也寫作奉』。這些都是把俗字當成主要的。）巖巖（yán yán）/槁槁（gǎo gǎo），臺（tái）/䑓（tái），船（chuán）/舡（chuán），這些都是造作不規範的字，而且正統和通俗的字書都不會收錄。岡（gāng）/崗（gǎng），暴（bào）/曝（pù），芻（chú）/芻（chú），然（rán）/燃（rán），這些都是山/山，火/火，重複疊加的錯誤。（暴，讀音為仆（pú），《孟子》中『一日暴之』，《史記》中『暴其所長于燕』，又『暴露於野』，都讀音為仆（pú），號字韻的，不是曝浴。）況（kuàng）/況（kuàng），宜（yí）/宜（yí），羈（jī）/羈（jī），場（cháng）/場（cháng），這些都是增減點畫而不能構成字的。 至於正月的讀音為征（zhēng），昭穆

【English Translation】 English version: The order of cultivation is as follows: Investigate the rules of lightness and heaviness of initials and finals to determine the four tones. Examine the mistakes of previous Confucian scholars and correct the errors in the five directions. In this way, no Confucian scholar will be able to raise objections.

I elaborate as follows: People begin to learn characters when they are young, but the teacher does not recognize the correct characters, so much of what is learned is wrong. When they grow up, they use these wrong knowledge to teach others, passing on errors, so everyone will not doubt it. If you don't know the correct characters but want to write articles, and the articles want to learn the ancient style, but the characters don't know the ancient writing, how can you write good articles? The late Han dynasty Zhonglang Shangshu (Lu Zhi, courtesy name Zigan, was Lu Pan's twelfth ancestor, as detailed in the family genealogy) once submitted a memorial requesting the correction of the characters in the Five Classics. Among them, it was said: 'Ancient texts are close to the actual situation but are abandoned by the secular world, and it is even more damaging to them when they are reduced to the elementary school stage.' (Ban Gu's 'Book of Han' lists character books as elementary school). Lu Pan followed his teacher to study when he was young, and it was not until he was fifty years old that he realized that many characters were wrong, so he was determined to study various character books for correction, and he realized even more that the errors in the writing of characters by the world were very numerous. For example, 陳 (chén) / 陣 (zhèn), 華 (huá) / 花 (huā), 歷 (lì) / 歷 (lì), 奉 (fèng) / 俸 (fèng), these are all treating vulgar characters as the main ones, and violating the orthodoxy of the classics and history. ('The event of war Chen' in the 'Analects', all classics are written as '陳', but the current rhyme summary first gives the character '陣', and notes below: 'also written as Chen'. 'Chrysanthemums have yellow Hua' in the 'Book of Rites', 'There are lotus Hua in the swamp' in the 'Book of Songs', 'Red Hua covers the green pond' in Cao Zhi's poem, the current rhyme summary first gives the character '花', and notes below: 'also written as Hua'. 'Governing the calendar to clarify the times' in the 'Book of Changes', and the 'Treatise on Music and Calendar' in the 'Book of Han' are all written as '歷', the current rhyme summary lists '歷' and '歷' side by side. 'Meal money Fengyi' in the 'Book of Han', and Emperor Guangwu's edict 'Increase the officials' Feng', Fu Yong fan, meaning salary. The current rhyme summary first gives the character '俸', and notes below: 'also written as Feng'. These are all treating vulgar characters as the main ones.) 巖巖 (yán yán) / 槁槁 (gǎo gǎo), 臺 (tái) / 䑓 (tái), 船 (chuán) / 舡 (chuán), these are all irregular characters, and neither orthodox nor popular character books will include them. 岡 (gāng) / 崗 (gǎng), 暴 (bào) / 曝 (pù), 芻 (chú) / 芻 (chú), 然 (rán) / 燃 (rán), these are all mistakes of mountains/mountains, fire/fire, repeated superposition. (暴, pronounced as pú, 'Expose it for one day' in 'Mencius', 'Expose its strengths in Yan' in 'Historical Records', and 'Exposed in the wild', are all pronounced as pú, the rhyme of the character hao, not 曝浴.) 況 (kuàng) / 況 (kuàng), 宜 (yí) / 宜 (yí), 羈 (jī) / 羈 (jī), 場 (cháng) / 場 (cháng), these are all adding or subtracting strokes and cannot form characters. As for the pronunciation of the first month is zheng (征), Zhaomu

之音韶。異代不必諱。而述音義者。諱之何也(書正月上日音政。又音征。詩正月如字。世謂秦始皇諱政。故避者音征。今去秦遠矣。尚不聞避政事之政。何獨正月之避耶。禮記王制。三昭三穆無明音。周禮呼昭穆而進之。註上昭反。此因避晉文帝諱昭故音韶。然昭穆正取昭明之義。朱晦庵經解並用如字。此征韶二音皆陸德明釋文。不知改削之過。已亡不令之君。能與避諱。而孔聖萬世之師。不知避諱。古今儒宗不能無愧也)。佛與禪出釋典而不收。僧與梵亦釋典而置之篇韻。何也(梵語佛陀此言覺者。梵語禪那此云靜慮。此二字不收。梵語僧伽此云眾。梵者清凈離欲。今韻中收二字)是知孫強之增玉篇(梁顧野王撰玉篇。唐孫強增字。多取俗書)孫勉之增廣韻(唐孫勉撰廣韻多收俗字)與夫本朝丁度之撰集韻。皆泛引俗書雜揉正體。俾經史古意黯然不明。此字書之大厄。而有待于志士以矯正之乎。今觀歐陽序韻總。謂能正五方之訛。儒者莫能難。于私心竊有感焉。特無由見此書耳(見六一居士集)黃太史曰。魏晉人取字勢易工。不復問字之根源。如橋[橋-(夭/口)+(友-又+(ㄇ@人))]直[匕/且]皆不成字。思陵翰墨志有云。書字之弊無如本朝。至哉。聖學之深識也(高宗陵號永思)。

英宗(

【現代漢語翻譯】 現代漢語譯本：之音讀作韶（sháo）。不同的朝代不必避諱。而註釋音義的人，為什麼要避諱呢？（《尚書·正月》中的『上日』，『日』字讀作政（zhèng），又讀作征（zhēng）。《詩經·正月》中的『正月』，字面意思即可。世人說秦始皇（秦始皇，公元前259年-公元前210年）名『政』，所以避諱的人讀作征。現在距離秦朝已經很遠了，尚且沒有聽說避諱政事的『政』字，為什麼唯獨避諱『正月』的『政』字呢？《禮記·王制》說，三昭三穆沒有明確的讀音。周禮呼喚昭穆的順序來進獻。註釋說『昭』字讀作韶（sháo），這是因為避諱晉文帝（晉文帝，公元前697年-公元前628年）名『昭』，所以讀作韶。然而昭穆本來就是取昭明之義。朱熹（朱熹，1130年-1200年）的經解都用字面意思。這征、韶二音都是陸德明（陸德明，550年-630年）的釋文，不知道改削的過錯。已經滅亡的昏庸君主，能夠讓人避諱。而孔子（孔子，公元前551年-公元前479年）是萬世的老師，卻不知道避諱。古今儒家的宗師不能不感到慚愧啊！）。佛（Buddha，覺悟者）與禪（Dhyana，靜慮）出自佛經卻不收錄，僧（Sangha，僧團）與梵（Brahma，清凈離欲）也是佛經卻放在篇韻中，為什麼呢？（梵語佛陀（Buddha）此言覺者。梵語禪那（Dhyana）此云靜慮。此二字不收。梵語僧伽（Sangha）此云眾。梵（Brahma）者清凈離欲。現在韻書中收錄了這兩個字）。由此可知孫強增補《玉篇》（《玉篇》是梁朝顧野王撰寫的，唐朝孫強增補字，多取俗字），孫勉增廣《廣韻》（《廣韻》是唐朝孫勉撰寫的，多收錄俗字），以及本朝丁度撰寫《集韻》，都廣泛引用俗字，混淆正體，使經史古籍的意義黯然不明。這是字書的大弊病，難道要等待有志之士來匡正嗎？現在看歐陽修（歐陽修，1007年-1072年）的《韻總序》，說能夠糾正五方的訛誤，儒者沒有人能夠反駁，我私下裡深有感觸啊！只是沒有機會見到這本書罷了（見《六一居士集》）。黃庭堅（黃庭堅，1045年-1105年）說，魏晉人取字的形勢容易工整，不再追問字的根源。如橋[橋-(夭/口)+(友-又+(ㄇ@人))]直[匕/且]都不成字。宋高宗（宋高宗，1107年-1187年）的《思陵翰墨志》有云，寫字的弊病沒有比本朝更嚴重的了。說得太好了！這是聖人學問的深刻見解啊（高宗陵號永思）。 英宗（明英宗，1427年-1464年）

【English Translation】 English version: The sound of 『之』 is read as sháo. Different dynasties do not need to observe naming taboos. But why do those who annotate the sounds and meanings observe them? (In the 『Shang Ri』 of 『Zheng Yue』 in the Book of Documents, the character 『Ri』 is read as zhèng, and also as zhēng. In the 『Zheng Yue』 of the Book of Poetry, the literal meaning of the characters is sufficient. People say that Emperor Qin Shi Huang's (Qin Shi Huang, 259 BC - 210 BC) personal name was 『Zheng』, so those who observed the taboo read it as zhēng. Now it is far from the Qin Dynasty, and I have not heard of avoiding the character 『Zheng』 in matters of government, so why only avoid the character 『Zheng』 in 『Zheng Yue』? The Book of Rites·Wang Zhi says that the three Zhāo and three Mù do not have clear pronunciations. The Zhou Rites calls out the order of Zhāo and Mù to present offerings. The annotation says that the character 『Zhāo』 is read as sháo, because it avoids the personal name 『Zhāo』 of Emperor Wen of Jin (Emperor Wen of Jin, 697 BC - 628 BC), so it is read as sháo. However, Zhāo and Mù originally take the meaning of Zhāo Ming. Zhu Xi's (Zhu Xi, 1130-1200) interpretations of the classics all use the literal meaning. These two pronunciations of zhēng and sháo are both from Lu Deming's (Lu Deming, 550-630) annotations, and he did not know the mistake of changing and cutting. A foolish monarch who has already perished can make people observe naming taboos. But Confucius (Confucius, 551 BC - 479 BC) is a teacher for all ages, but he does not know how to observe naming taboos. The masters of Confucianism in ancient and modern times cannot but feel ashamed!). Buddha (Buddha, the awakened one) and Dhyana (Dhyana, quiet contemplation) come from Buddhist scriptures but are not included, Sangha (Sangha, the community) and Brahma (Brahma, purity and detachment) are also Buddhist scriptures but are placed in the rhyme section, why? (The Sanskrit word Buddha (Buddha) means the awakened one. The Sanskrit word Dhyana (Dhyana) means quiet contemplation. These two words are not included. The Sanskrit word Sangha (Sangha) means the community. Brahma (Brahma) means purity and detachment. Now the rhyme book includes these two words). From this we can see that Sun Qiang's supplement to the Yupian (the Yupian was written by Gu Yewang of the Liang Dynasty, and Sun Qiang of the Tang Dynasty supplemented the characters, mostly taking vulgar characters), Sun Mian's expansion of the Guangyun (the Guangyun was written by Sun Mian of the Tang Dynasty, and mostly included vulgar characters), and Ding Du of this dynasty wrote the Jiyun, all widely cited vulgar characters, mixed with the correct forms, making the meaning of the classics and ancient books dim and unclear. This is a major problem with character books, and does it need to wait for people with lofty ideals to correct it? Now looking at Ouyang Xiu's (Ouyang Xiu, 1007-1072) Preface to the Rhyme Summary, he said that he could correct the errors of the five directions, and no Confucian could refute it. I personally feel deeply about it! It's just that I haven't had the opportunity to see this book (see the Collection of the Layman of Six Ones). Huang Tingjian (Huang Tingjian, 1045-1105) said that the people of the Wei and Jin dynasties took the form of characters easily and neatly, and no longer asked about the origin of the characters. For example, the bridge [橋-(夭/口)+(友-又+(ㄇ@人))] straight [匕/且] are not characters. Emperor Gaozong of Song (Emperor Gaozong of Song, 1107-1187)'s Siling Hanmo Zhi says that the drawbacks of writing characters are no more serious than in this dynasty. Well said! This is a profound understanding of the learning of the sages (Gaozong's mausoleum is named Yongsi). Emperor Yingzong (Emperor Yingzong of Ming, 1427-1464)

仁宗兄。濮王第十三子。正月二日為壽聖節)葬永原陵

治平二年。敕大相國寺造三朝御製佛牙贊碑。翰林學士臣王圭撰文。左僕射魏國公臣賈昌朝書。右僕射兼譯經潤文使衛國公臣韓琦立石。太宗御製曰。功成積劫印文端。不是南山得恐難。眼睹數重金色潤。手擎一片玉光寒。煉時百火精神透。藏處千年瑩採完。定果熏修真秘密。正心莫作等閑看。真宗御製曰。西方大聖號迦文。接物垂慈世所尊。常愿進修增妙果。庶期饒益在黎元。仁宗御製。三皇掩質皆歸土。五帝潛形已化塵。夫子域中夸是聖。老君世上亦言真。埋軀只見空遺蒙。何處將身示後人。唯有吾師金骨在。曾經百鍊色長新。

三年。凈因璉禪師乞歸四明阿育王山。上賜手詔曰。天下寺院任性住持。師遂建宸奎閣以奉先朝聖制(仁宗詩頌凡十七篇)學士蘇軾為作記。移書問手詔中語。師答以無。此後示寂得之笥中。軾聞之曰。有道之士也。

四年。敕天下私造寺院。及三十間者。並賜壽聖之額。

神宗(英宗長子。母宣仁聖烈皇后高氏。四月十日為同天節)葬永裕陵

熙寧元年。

七月司諫錢公輔言。祠部遇歲饑河決。乞鬻度牒以佐一時之急。自今聖節恩賜。並與裁損。鬻牒自此始。

述曰。古者出家之士。

【現代漢語翻譯】 現代漢語譯本： 仁宗的兄弟，濮王的第十三子（仁宗：宋仁宗，濮王：趙允讓，第十三子：趙宗實，正月二日為壽聖節：仁宗的生日）。葬在永原陵。

治平二年，皇帝下令在大相國寺建造三朝御製佛牙贊碑。翰林學士王圭撰寫碑文，左僕射魏國公賈昌朝書寫，右僕射兼譯經潤文使衛國公韓琦立石。太宗御製的內容是：『功德圓滿經過無數劫，佛牙的印文端正。如果不是在南山得到，恐怕難以見到。眼睛看到數重金色的光潤，手擎著一片玉的光寒。煉製時經過百火精神透徹，藏在千年之處光彩完整。這一定是熏修的真實秘密，正心的人不要等閑看待。』真宗御製的內容是：『西方的大聖名叫釋迦文（釋迦文：釋迦牟尼佛），以慈悲接引眾生，世人所尊敬。常常希望進修增加微妙的果實，希望能夠饒益百姓。』仁宗御製的內容是：『三皇掩蓋形體都歸於塵土，五帝潛藏形跡已經化為灰塵。孔子在域中自誇是聖人，老子在世上也說是真人。埋葬軀體只見空留墳墓，到哪裡將身體展示給後人？只有我的老師金色的骨頭還在，曾經經過百般煉製顏色長久如新。』

治平三年，凈因璉禪師請求回到四明阿育王山。皇帝賜予手詔說：『天下的寺院可以隨意居住主持。』禪師於是建造宸奎閣來供奉先朝的聖制（仁宗的詩頌共有十七篇），學士蘇軾為之作記。有人抄錄書信詢問手詔中的話語，禪師回答說沒有。此後禪師圓寂，人們從他的箱子中找到了手詔。蘇軾聽聞后說：『這是有道之士啊。』

治平四年，皇帝下令天下私自建造的寺院，以及有三十間房屋的寺院，都賜予『壽聖』的匾額。

神宗（英宗的長子，母親是宣仁聖烈皇后高氏，四月十日為同天節：神宗的生日）葬在永裕陵。

熙寧元年。

七月，司諫錢公輔上奏說，祠部遇到饑荒和黃河決堤，請求出售度牒來幫助解決一時的急需。從今以後聖節的恩賜，都應該裁減。出售度牒從此開始。

評論說：古代出家的人。

【English Translation】 English version: Emperor Renzong's brother, the thirteenth son of Prince Pu (Renzong: Emperor Renzong of Song, Prince Pu: Zhao Yunrang, thirteenth son: Zhao Zongshi, the second day of the first month is the Longevity Saint Festival: Renzong's birthday). Buried in Yongyuan Mausoleum.

In the second year of Zhiping, the emperor ordered the construction of a stele at the Daxiangguo Temple praising the Buddha's tooth with imperial inscriptions from three reigns. The Hanlin Academician Wang Gui composed the inscription, the Left Prime Minister Duke of Wei, Jia Changchao, wrote it, and the Right Prime Minister and Translator of Sutras, Duke of Wei, Han Qi, erected the stone. Emperor Taizong's imperial inscription reads: 'Merit is accomplished after countless kalpas, the imprint of the Buddha's tooth is upright. If it were not obtained in Nanshan, it would be difficult to see. The eyes see multiple layers of golden luster, the hand holds a piece of jade's cold light. When refined, it penetrates with the spirit of a hundred fires, when stored for a thousand years, its brilliance is complete. This must be the true secret of cultivation, those with righteous minds should not take it lightly.' Emperor Zhenzong's imperial inscription reads: 'The great sage of the West is named Shakyamuni (Shakyamuni: Shakyamuni Buddha), he receives beings with compassion, and is respected by the world. I always hope to advance in cultivation and increase subtle fruits, hoping to benefit the people.' Emperor Renzong's imperial inscription reads: 'The Three Sovereigns covered their forms and returned to dust, the Five Emperors hid their traces and have turned to ashes. Confucius boasts of being a sage in the realm, Lao Tzu also claims to be a true man in the world. Burying the body only leaves an empty tomb, where can one show the body to future generations? Only my teacher's golden bones remain, having been refined a hundred times, their color remains ever new.'

In the third year of Zhiping, Chan Master Jingyin Lian requested to return to Mount Ashoka in Siming. The emperor bestowed a handwritten edict saying: 'The temples in the world can be freely resided in and presided over.' The Chan Master then built the Chenkui Pavilion to enshrine the sacred decrees of the previous dynasty (Renzong's poems and eulogies totaled seventeen). The Academician Su Shi wrote a record for it. Someone copied a letter asking about the words in the handwritten edict, and the Chan Master replied that there were none. Later, when the Chan Master passed away, people found the handwritten edict in his box. Su Shi heard of this and said: 'This is a man of the Tao.'

In the fourth year of Zhiping, the emperor ordered that all privately built temples in the world, and those with thirty rooms, be granted the plaque of 'Longevity Saint'.

Emperor Shenzong (the eldest son of Emperor Yingzong, his mother was Empress Dowager Xuanren Sheng Lie, the tenth day of the fourth month is the Tongtian Festival: Shenzong's birthday) was buried in Yongyu Mausoleum.

The first year of Xining.

In July, the Supervising Censor Qian Gongfu reported that the Ministry of Rites encountered famine and the Yellow River breached its banks, requesting the sale of ordination certificates to help solve the immediate need. From now on, the imperial grace of the Holy Festival should be reduced. The sale of ordination certificates began from this point.

It is said: In ancient times, those who left home to become monks.

自漢明以來。並從國恩而為得度。如隋文一歲至五十萬。唐太宗感奘三藏弘法須人之言。即度僧至萬七千人。睿宗度三萬人。本朝太宗普度十七萬人至二十四萬人。此特恩蒙度之大略也。唐中宗始詔天下試經度僧。是猶漢家以科舉取士。最可尚也。我太宗真宗仁宗。並舉試經之科。于茲為盛。未聞貨取于山林高尚之士也。自唐肅宗用宰相裴冕之請。以時方用兵始鬻度牒。猶漢世納粟助邊以得爵也。從恩猶可擇人。試經是為得才。至於納訾為僧。則富者可以逞欲(漢書訾眥同)長污雜虧精進。法門之不幸也。公輔以時艱。始勸上裁恩賜以就買賣。利源一開。逮今不可復塞。律言。余方有清凈。雖非我制不得不行。蓋此義也。

是歲天下僧二十二萬六百六十人。尼三萬四千三十人。

四年。明教大師契嵩終於錢唐之靈隱。火浴之鼻舌眼睛耳豪數珠五物不壞。時眾欲驗之。烈火再鍛。五物愈堅。

五年。敕錢唐天竺觀音院。歲度一僧以奉香火(上竺紀勝)○七月歐陽永叔自致仕居穎上。日與沙門游。因自號六一居士。名其文曰居士集(歐公自作傳云。吾家藏書一萬卷。集錄三代以來金石遺文一千卷。有琴一張。有棋一局。而常置酒一壺。以吾一身老此五物)息心危坐屏卻酒餚。臨終數日令往近寺。借華嚴

【現代漢語翻譯】 現代漢語譯本： 自從漢明帝以來，朝廷也常因國家恩典而進行僧侶的度牒授予。例如，隋文帝時期，一年內度牒僧侶多達五十萬。唐太宗因感念玄奘三藏（Xuanzang Sanzang，唐代著名僧人）弘揚佛法需要人才，便度僧一萬七千人。唐睿宗時期度僧三萬人。本朝太宗時期，普度僧侶十七萬人至二十四萬人。這些都是因特殊恩典而蒙受度牒的大致情況。唐中宗開始詔令天下通過考試經典來度僧，這就像漢朝通過科舉制度選拔人才一樣，是最值得推崇的。我朝太宗、真宗、仁宗都舉行了考試經典的科目，並且非常興盛。沒有聽說過用錢財購買度牒，從而讓山林中品德高尚的人才被埋沒的事情。自從唐肅宗採納宰相裴冕的建議，因為當時正值用兵之際，才開始出售度牒，這就像漢朝時期繳納糧食以資助邊疆而獲得爵位一樣。通過恩典授予度牒，還可以選擇人才；通過考試經典來授予度牒，是爲了選拔有才能的人。至於通過繳納錢財來成為僧侶，那麼富人就可以放縱慾望（漢書中的『訾』和『眥』意思相同），長期藏污納垢，損害精進修行，這是佛門的不幸。公卿大臣因為時局艱難，才勸說皇上減少恩賜，改為通過買賣度牒來增加收入。但是，這個利益的源頭一旦打開，到了現在就無法再堵塞了。《律藏》中說：『其他地方有清凈的修行方式，即使不是我制定的，也不得不實行。』大概就是這個意思。 這一年，天下僧侶有二十二萬零六百六十人，尼姑有三萬四千零三十人。 四年，明教大師契嵩（Qisong，北宋時期僧人）在錢塘（Qiantang，今杭州）的靈隱寺（Lingyin Temple）圓寂。火化后，他的鼻子、舌頭、眼睛、耳朵、毫毛、數珠這五樣東西沒有損壞。當時有人想要驗證真偽，用烈火再次煅燒，這五樣東西更加堅硬。 五年，朝廷下令錢塘的天竺觀音院（Tianzhuguan Yin Temple）每年度化一名僧人來供奉香火（見《上竺紀勝》）。七月，歐陽永叔（Ouyang Yongshu，即歐陽修）辭官后居住在穎上（Yingshang），每天與僧人交往，因此自號六一居士（Liuyi Scholar），並將他的文章命名為《居士集》（Scholar's Collection）（歐陽修自己寫的傳記中說：『我家藏書一萬卷，收集記錄了三代以來的金石遺文一千卷，有一張琴，有一局棋，而且常常放一壺酒。我用我這一身來陪伴這五樣東西』）。他靜下心來端正坐好，摒棄酒肉，臨終前幾天讓人把他送到附近的寺廟，借閱《華嚴經》（Avatamsaka Sutra）。

【English Translation】 English version: Since the time of Emperor Hanming, the court has often granted ordination certificates (du die) as a national grace. For example, during the reign of Emperor Wen of the Sui Dynasty, as many as 500,000 monks were ordained in a single year. Emperor Taizong of the Tang Dynasty, moved by the words of Xuanzang Sanzang (a famous monk of the Tang Dynasty) that propagating the Dharma required talent, ordained 17,000 monks. During the reign of Emperor Ruizong of the Tang Dynasty, 30,000 monks were ordained. During the reign of Emperor Taizong of our dynasty, 170,000 to 240,000 monks were universally ordained. These are the general circumstances of receiving ordination certificates due to special grace. Emperor Zhongzong of the Tang Dynasty began to decree that monks should be ordained through examinations of the scriptures, which is like the Han Dynasty selecting talents through the imperial examination system, and is most worthy of admiration. Our emperors Taizong, Zhenzong, and Renzong all held examinations of the scriptures, and they were very prosperous. It has not been heard of that ordination certificates were purchased with money, thereby burying the talents of noble character in the mountains and forests. Since Emperor Suzong of the Tang Dynasty adopted the suggestion of Chancellor Pei Mian, because it was a time of war, he began to sell ordination certificates, which is like the Han Dynasty obtaining titles by paying grain to support the border. Granting ordination certificates through grace can still select talents; granting ordination certificates through examinations of the scriptures is to select talented people. As for becoming a monk by paying money, then the rich can indulge their desires (the 'zi' and 'zi' in the Book of Han have the same meaning), long-term harboring filth and damaging diligent practice, which is the misfortune of the Buddhist community. The dukes and ministers, because of the difficult times, persuaded the emperor to reduce grace and instead increase income by selling ordination certificates. However, once this source of profit is opened, it cannot be blocked now. The Vinaya says: 'Other places have pure practices, even if they are not established by me, they must be followed.' This is probably the meaning. In this year, there were 220,660 monks and 34,030 nuns in the world. In the fourth year, Great Master Mingjiao Qisong (a monk of the Northern Song Dynasty) passed away at Lingyin Temple (Lingyin Temple) in Qiantang (present-day Hangzhou). After cremation, his nose, tongue, eyes, ears, body hair, and rosary were not damaged. At that time, some people wanted to verify the authenticity, and they were fired again with fierce fire, and these five things became more firm. In the fifth year, the court ordered the Tianzhuguan Yin Temple (Tianzhuguan Yin Temple) in Qiantang to ordain one monk each year to offer incense (see 'Shangzhu Jisheng'). In July, Ouyang Yongshu (Ouyang Xiu), after resigning from office, lived in Yingshang, and associated with monks every day, so he called himself Liuyi Scholar (Liuyi Scholar), and named his articles 'Scholar's Collection' (Ouyang Xiu himself wrote in his biography: 'My family has a collection of 10,000 volumes of books, and collected and recorded 1,000 volumes of inscriptions on metal and stone from the three dynasties, has a zither, has a chess game, and often puts a pot of wine. I use my whole body to accompany these five things'). He calmed down and sat upright, abandoning wine and meat, and a few days before his death, he asked people to send him to a nearby temple to borrow the Avatamsaka Sutra (Avatamsaka Sutra).

經讀至八卷。倏然而逝(見外傳)永叔初登政府苦於多病。嘗夢至一所見十人冠冕列坐。一人曰。參政安得至此。永叔問曰。公等非釋氏所謂冥府十王乎。曰然。因問。世人飯僧造經。果有益否。曰安得無益。既寤病良已。自是益知敬佛(樞密副使吳充撰行狀云。此事得於公之孫曰恕)。

述曰。居士者西竺學佛道者之稱。永叔見祖印。排佛之心已消。故心會其旨。而能以居士自號。又以名其文集。通道之篤于茲可見。然其傳六一。謂以一身老五物之間。五物者身外之餘物。豈足以寓諸道。則知居士之稱。或近於濫。蓋好名而失其實者也。良渚曰。歐陽氏號稱大儒而無通識。以故立論時有乖戾。而為當時君子之所見攻。如議追尊濮王為皇考誤。英宗承大統無人子禮(英宗本生父濮王。及繼仁宗。王圭議宜稱皇伯。歐陽修請如漢宣帝光武稱皇考。范鎮奏。既考仁宗。又考濮王。非是宜。從圭議。司馬光奏。歐陽修巧說誤聽。宜從圭議。呂誨十一奏。乞依王圭。不報。乃與范純臣呂大防合奏。歐陽修首開邪議。韓琦飾非傳會。乞下修于理正其罪。上竟從修議。其後神宗以追尊事與漢宣帝異。以問吳奎。對曰。此誠牽于私恩耳。神宗曰。當時為歐陽修所誤。奎曰。韓琦於此事亦失眾心)謂見在佛不拜過去佛。誣太祖真

【現代漢語翻譯】 現代漢語譯本 讀到《景德傳燈錄》第八卷時，歐陽永叔（歐陽修的字）突然去世（見《宋史·歐陽修傳》）。永叔剛擔任政府要職時，苦於多病。他曾夢見自己到了一處地方，看見十個人頭戴冠冕排列而坐。其中一人說：『參政怎麼能到這裡來？』永叔問道：『各位莫非是釋迦牟尼所說的冥府十王嗎？』他們回答說：『是的。』永叔於是問道：『世人供養僧人、建造佛經，果真有益處嗎？』他們回答說：『怎麼會沒有益處呢？』永叔醒來后，病就好了很多。從此更加敬重佛（樞密副使吳充撰寫的行狀中說，這件事是從歐陽修的孫子歐陽恕那裡聽說的）。

評論說：『居士』是西竺（印度）學習佛道的人的稱呼。永叔見過祖印禪師后，排斥佛教的心已經消除了，所以內心領會了佛教的宗旨，並且能夠用『居士』來稱呼自己，又用它來命名自己的文集。信仰佛道的真誠，由此可見。然而，他的《六一居士傳》中說，用一身來安放於五物（指書、畫、金石、花、酒）之間，這五物不過是身外之物，怎麼能夠用來寄託大道呢？由此可知，『居士』的稱呼，或許有些濫用，大概是喜好名聲而失去了其實質。良渚（人名）說：歐陽氏號稱大儒，卻沒有通達的見識，因此立論時常有乖戾之處，而被當時的君子所攻擊。例如，他建議追尊濮王（英宗的生父）為皇考（皇帝的父親）是錯誤的。英宗繼承皇位，卻不行人子的禮節（英宗本來的父親是濮王，後來繼承了仁宗的皇位。王圭建議應該稱濮王為皇伯父。歐陽修請求像漢宣帝、光武帝那樣稱濮王為皇考。范鎮上奏說，既稱仁宗為考，又稱濮王為考，是不對的，應該聽從王圭的建議。司馬光上奏說，歐陽修巧言誤聽，應該聽從王圭的建議。呂誨多次上奏，請求依照王圭的建議，沒有得到迴應。於是與范純臣、呂大防一同上奏說，歐陽修首先開啟邪惡的議論，韓琦掩飾錯誤，傳播附會，請求將歐陽修交付有司，匡正他的罪過。皇帝最終聽從了歐陽修的建議。後來神宗認為追尊的事情與漢宣帝不同，就問吳奎，吳奎回答說：『這確實是牽涉到私情啊。』神宗說：『當時被歐陽修所誤導了。』吳奎說：『韓琦在這件事上也失去了眾人的支援。』）歐陽修還說，只拜現在的佛，不拜過去的佛，這是誣衊太祖（趙匡胤）的真。

【English Translation】 English version Upon reading to the eighth volume of the Jingde Chuandeng Lu (Record of the Transmission of the Lamp), Yongshu (Ouyang Xiu's courtesy name) suddenly passed away (see Song Shi (History of the Song Dynasty), Biography of Ouyang Xiu). When Yongshu first took office in the government, he suffered from many illnesses. He once dreamed that he went to a place and saw ten people wearing crowns sitting in a row. One of them said, 'How can a canzheng (a high-ranking official title) come here?' Yongshu asked, 'Are you the Ten Kings of the Underworld that Shakyamuni Buddha spoke of?' They replied, 'Yes.' Yongshu then asked, 'Do people benefit from offering food to monks and building Buddhist scriptures?' They replied, 'How can there be no benefit?' After Yongshu woke up, his illness improved a lot. From then on, he became more respectful of the Buddha (Wu Chong, the Vice Commissioner of the Privy Council, said in his eulogy that he heard this from Ouyang Shu, Ouyang Xiu's grandson).

It is said that 'jushi' (layman) is the title for those who study the Buddha's path in Xizhu (India). After Yongshu met with Zen Master Zuyin, his heart of rejecting Buddhism had disappeared, so he understood the purpose of Buddhism in his heart, and was able to call himself 'jushi,' and used it to name his collection of essays. The sincerity of his belief in the Buddha's path can be seen from this. However, in his Biography of the Six-One Layman, he said that using one's body to place oneself among the five things (referring to books, paintings, bronzes, flowers, and wine), these five things are just external objects, how can they be used to entrust the Great Dao? From this, it can be seen that the title 'jushi' may be somewhat abused, probably because he likes fame and loses its essence. Liangzhu (a person's name) said: The Ouyang family is known as a great Confucian, but he does not have thorough knowledge, so his arguments often have inconsistencies and are attacked by the gentlemen of the time. For example, his suggestion to posthumously honor Prince Pu (Emperor Yingzong's biological father) as Emperor Kao (the emperor's father) was wrong. Emperor Yingzong inherited the throne, but did not perform the etiquette of a son (Emperor Yingzong's original father was Prince Pu, and later he inherited Emperor Renzong's throne. Wang Gui suggested that Prince Pu should be called Imperial Uncle. Ouyang Xiu requested that Prince Pu be called Emperor Kao like Emperor Xuan of Han and Emperor Guangwu. Fan Zhen memorialized that it was wrong to call both Emperor Renzong and Prince Pu Emperor Kao, and Wang Gui's suggestion should be followed. Sima Guang memorialized that Ouyang Xiu's clever words were misleading, and Wang Gui's suggestion should be followed. Lü Hui repeatedly memorialized, requesting to follow Wang Gui's suggestion, but did not receive a response. So he and Fan Chunchen and Lü Dafang jointly memorialized that Ouyang Xiu first initiated evil arguments, and Han Qi concealed his mistakes and spread fabrications, requesting that Ouyang Xiu be handed over to the authorities to correct his crimes. The emperor finally followed Ouyang Xiu's suggestion. Later, Emperor Shenzong believed that the matter of posthumous honor was different from Emperor Xuan of Han, and asked Wu Kui, who replied, 'This is indeed related to personal feelings.' Emperor Shenzong said, 'I was misled by Ouyang Xiu at that time.' Wu Kui said, 'Han Qi also lost the support of the people in this matter.') Ouyang Xiu also said that only worshiping the present Buddha and not worshiping the past Buddha is slandering the true founder of the dynasty, Emperor Taizu (Zhao Kuangyin).

宗不為佛敬(歐陽歸田錄載。太祖入寺問贊寧。佛當拜否。答曰。見在佛不拜過去佛。今詳贊寧隨吳越王歸京師。在太宗朝未嘗及見太祖。歸田所載妄也。會要國史也。稱真宗每上元詣寺觀三十處百拜以上。歐陽豈不知之。而妄載歸田錄中。上誣兩朝。下誣贊寧。其為過不少矣)削唐太宗戰士建剎之詔。失史官記事之實(太宗正觀三年。詔建義以來隕身戎陳者。為建寺薦福。四年戰場七處建寺成。命虞世南岑文字七人為七寺撰碑。事載舊史。歐陽並刪去之。本朝建隆二年。韶于楊州置建隆寺。為死事者薦福。如唐正觀四年故事。其後王禹偁撰碑。建隆之詔。既指唐朝故事。考之新書則無所可據。使後世有歐陽子修宋史。則將併除建隆之詔矣)謂河圖洛書為怪妄不足信。與易繫辭論語相反(見居士集論易篇)至若著本論。斥佛法為中國患。而晚年敬明教服圓通。稱居士。讀華嚴竟自畔其前說。猶韓退之始排佛而終信服。至哉子瞻之論曰。韓愈之於聖人之道。蓋亦好其名而不樂其實也。其論至於理而不精。往往自畔其說而不知今觀歐陽之始卒。當亦不逃子瞻之論。

詔衡州迎常寧資福寺玉塔入京師。塔高一尋。累以玉石。阿育王所造第九塔也。或夜中騰光明。且往瞻敬者。必獲舍利○日本國沙門成尋來朝。

{ "translations": [ "宗不因為佛陀敬禮（《歐陽歸田錄》記載：太祖皇帝進入寺廟，問贊寧是否應該禮拜佛像。贊寧回答說：『現在的佛不拜過去的佛。』現在考證，贊寧跟隨吳越王回到京師，在太宗皇帝時期未曾見過太祖皇帝。《歸田錄》所記載的是虛妄的。根據《會要》、《國史》記載，真宗皇帝每年上元節都會到三十多處寺廟觀宇，禮拜一百多次以上。歐陽修難道不知道這些嗎？卻在《歸田錄》中虛妄記載，上欺騙兩朝皇帝，下誣陷贊寧，他的過錯不小啊！）", "刪削唐太宗為陣亡戰士建造寺廟的詔書，這是失掉了史官記錄事實的真實性（唐太宗貞觀三年，下詔為自起義以來在戰場上犧牲的戰士建造薦福寺。貞觀四年，在七處戰場建造寺廟完成，命令虞世南、岑文字等七人為七座寺廟撰寫碑文。這些事情都記載在舊史中，歐陽修卻全部刪去了。本朝建隆二年，韶在揚州設定建隆寺，為死去的戰士祈福，就像唐朝貞觀四年的故事一樣。之後王禹偁撰寫碑文。《建隆詔》既然指明了唐朝的故事，考察《新書》卻無所依據，如果後世有歐陽修撰寫宋史，那麼將會把《建隆詔》也一併刪除了）。", "認為《河圖》、《洛書》是怪誕虛妄不足以相信的，這與《易繫辭》、《論語》的觀點相反（見《居士集論易篇》）。至於撰寫《本論》，斥責佛法是中國的一大禍患，而晚年卻敬奉明教，穿著圓通法服，自稱居士，閱讀《華嚴經》，最終背叛了他之前的說法。就像韓愈起初排斥佛教，最終卻信奉佛教一樣。蘇軾的評論說得好啊：『韓愈對於聖人之道，大概是喜歡它的名聲而不喜歡它的實際內容吧。』他的論述至於理卻不精深，常常自相矛盾而不知道。現在看來歐陽修的始終，也逃不出蘇軾的評論。", "朝廷下詔到衡州迎接常寧資福寺的玉塔進入京師。塔高一尋（古代長度單位，約八尺），用玉石堆砌而成，是阿育王所建造的第九座塔。有人說夜裡會發出光明，而且前往瞻仰敬拜的人，必定會獲得舍利子。", "日本國的沙門（出家修行的男子）成尋前來朝拜。" ], "english_translations": [ 'Zong did not pay respect to the Buddha (as recorded in \'Ouyang Guitian Lu\': Emperor Taizu entered a temple and asked Zan Ning whether he should bow to the Buddha. Zan Ning replied, \'The present Buddha does not bow to the past Buddha.\' Now, upon investigation, Zan Ning returned to the capital with King Wuyue and had never met Emperor Taizu during the reign of Emperor Taizong. What is recorded in \'Guitian Lu\' is false. According to \'Huiyao\' and \'Guoshi\', Emperor Zhenzong would visit more than thirty temples and monasteries every Yuan Festival, bowing more than a hundred times. Did Ouyang Xiu not know these things? Yet he falsely recorded them in \'Guitian Lu\', deceiving two emperors above and slandering Zan Ning below. His fault is not small!)', 'He deleted the edict of Emperor Taizong of Tang to build temples for the fallen soldiers, which is a loss of the truth of the historian\'s record (In the third year of Zhenguan of Emperor Taizong of Tang, an edict was issued to build Jianfu Temple for the soldiers who died in battle since the uprising. In the fourth year of Zhenguan, the construction of temples in seven battlefields was completed, and Yu Shinan, Cen Wenben, and seven others were ordered to write inscriptions for the seven temples. These events are recorded in the old history, but Ouyang Xiu deleted them all. In the second year of Jianlong of this dynasty, Shao set up Jianlong Temple in Yangzhou to pray for the dead soldiers, just like the story of the fourth year of Zhenguan in the Tang Dynasty. Later, Wang Yucheng wrote the inscription. Since the \'Jianlong Edict\' refers to the story of the Tang Dynasty, there is no basis for investigation in the \'New Book\'. If Ouyang Xiu wrote the \'History of the Song Dynasty\' in later generations, then he would have deleted the \'Jianlong Edict\' as well).', 'He believed that the \'Hetu\' (River Diagram) and \'Luoshu\' (Luo River Writing) were bizarre and unbelievable, which is contrary to the views of the \'Yi Ci\' (Commentary on the Book of Changes) and \'Analects\' (see \'Jushi Ji Lun Yi Pian\'). As for writing \'Ben Lun\', he criticized Buddhism as a major disaster in China, but in his later years, he revered Mingjiao, wore Yuantong robes, called himself a layman, and read the \'Avatamsaka Sutra\', eventually betraying his previous statements. Just like Han Yu initially rejected Buddhism but eventually believed in it. Su Shi\'s comment is well said: \'Han Yu, with regard to the way of the saints, probably likes its name but does not like its actual content.\' His arguments are not profound in reasoning, and he often contradicts himself without knowing it. Now it seems that Ouyang Xiu\'s beginning and end cannot escape Su Shi\'s comments.', 'The imperial court issued an edict to Hengzhou to welcome the jade pagoda of Changning Zifu Temple into the capital. The pagoda was one xun (ancient unit of length, about eight chi) high, made of jade, and was the ninth pagoda built by King Ashoka. Some say that it emits light at night, and those who go to pay homage will surely obtain sarira (relics).', 'The Shramana (monk) Chengxun from Japan came to pay tribute.' ] }

六年七月。天竺靈山海月大師慧辯合掌坐亡。遺言。須東坡至方闔龕。四日坡至見趺坐如生。乃作三詩以吊之(欲尋遺蹟強沾裳。本自無生可得亡。今夜生公講堂月。滿庭依舊冷如霜。集中但錄其一)初是學士沈遇治杭。以師有重德補為都僧正。通守蘇軾為之序曰。錢唐佛僧之盛。蓋甲天下。道德材智之士。與妄庸巧偽之人雜處其間。號為難齊。故僧正副之外。別補都僧正一員。簿書案牒。奔走將迎之勞專責副正以下。而都師總領要略。實以行解。表眾而已。師既蒞職。凡管內寺院虛席者。涓日會諸剎。及座下英俊。開問義科場。糊名考校。十問五中為中選。不及三者為降等。然後隨院等差(楚宜反不齊也)以次補名。由是諸山仰之咸以為則。

八年七月。公卿朝士建盂蘭盆會於開寶寺。自月五日始至十五日畢。主客揚杰為之記。

九年。敕開寶寺靈感塔。建慶壽崇因之閣。中建木塔。御篆鴻福圓成之塔。

十年。夏旱。上于禁中齋禱甚虔。夜夢神僧馳馬空中口吐雲霧。覺而雨大霔。敕求其像得之相國寺閣第十三尊羅漢。詔迎入內供養。宰相王圭以詩稱賀曰。良弼為霖孤宿望。神僧作霧應精求(東軒筆錄)。

元豐元年三月。杭州雷峰慧才法師。為靈芝元照道俗千人授菩薩戒。羯磨之際見觀

【現代漢語翻譯】 現代漢語譯本： 六年七月，天竺（India）靈山的海月大師慧辯，合掌坐化圓寂。遺言說，必須等到蘇東坡（Su Dongpo）來才能開啟龕（龕：存放佛像或骨灰的小閣子）。四天後，蘇東坡趕到，見慧辯大師依然趺坐如生。於是作了三首詩來悼念他（想要尋找大師的遺蹟，強行沾濕衣裳。本來就沒有生，又哪裡會有死亡。今夜生公講堂的月亮，滿庭依舊冷得像霜。詩集中只收錄了其中一首）。當初是學士沈遇治理杭州，因為慧辯大師有很高的德行，補任他為都僧正（都僧正：僧官名）。通守蘇軾為他寫了序，說：『錢塘（Qiantang，杭州的舊稱）佛寺僧侶的興盛，大概是天下第一。道德和才智之士，與那些虛妄庸碌、巧言偽詐的人雜處其間，號稱難以整齊管理。所以除了僧正、副僧正之外，另外補任都僧正一員。文書案卷，奔走迎接的勞苦，專門由副僧正以下負責。而都僧正總領要略，實際上是用修行和見解來表率大眾而已。』慧辯大師就任后，凡是管轄內的寺院有空缺的，就選擇吉日會集各寺院以及座下的英俊之士，開設問義科場，糊名考校，十問中五中為中選，不及三者為降等。然後按照寺院的等級差別，依次補任。因此各寺院都仰慕他，都把他作為準則。 八年七月，公卿朝士在開寶寺（Kaibao Temple）舉辦盂蘭盆會（Ullambana Festival）。從五月初五開始到十五日結束。主客揚杰為此寫了記載。 九年，皇帝下令在開寶寺靈感塔（Linggan Pagoda）建造慶壽崇因之閣（Qingshou Chongyin Pavilion），中間建造木塔，御筆題寫『鴻福圓成之塔』（Hongfu Yuancheng Pagoda）。 十年，夏天干旱。皇帝在禁中齋戒祈禱非常虔誠。夜裡夢見神僧騎馬在空中口吐雲霧。醒來后就下起了大雨。皇帝下令尋找夢中的神僧像，在相國寺（Xiangguo Temple）閣第十三尊羅漢（Arhat）像中找到了。詔令迎入宮中供養。宰相王圭作詩稱賀說：『良弼為霖，寄託了人們長久的期望，神僧作霧，是人們虔誠祈求的迴應。』（出自《東軒筆錄》）。 元豐元年三月，杭州雷峰（Leifeng）慧才法師（Huicai Dharma Master），為靈芝元照（Yuanzhao of Lingzhi）道俗千人授菩薩戒（Bodhisattva Precepts）。羯磨（Karma）之際，見到觀

【English Translation】 English version: In the seventh month of the sixth year, Dharma Master Huibian of Haiyue at Ling Mountain (Ling Mountain) in Tianzhu (India), passed away in seated meditation with his palms together. His last words were that his龕 (niche: a small compartment for Buddhist statues or ashes) should not be opened until Su Dongpo (Su Dongpo) arrived. Four days later, Su Dongpo arrived and saw Dharma Master Huibian still sitting in meditation as if alive. Thereupon, he composed three poems to mourn him (Wanting to seek the traces, I forcibly wet my clothes. Originally there is no birth, so how can there be death? Tonight, the moon at the Shenggong Lecture Hall, the courtyard is still as cold as frost. Only one of the poems is recorded in the collection). Initially, it was Scholar Shen Yu who governed Hangzhou, and because Dharma Master Huibian had great virtue, he appointed him as the Chief of Monks (都僧正: a monastic official title). The Prefect Su Shi wrote a preface for him, saying: 'The flourishing of Buddhist temples and monks in Qiantang (Qiantang, old name of Hangzhou) is probably the best in the world. Those with morality and wisdom are mixed with those who are false and mediocre, and it is said to be difficult to manage uniformly. Therefore, in addition to the Abbot and Vice Abbot, a Chief of Monks is appointed. The labor of documents and welcoming guests is the responsibility of the Vice Abbot and below. The Chief Abbot oversees the essentials, and in reality, uses practice and understanding to exemplify the masses.' After Dharma Master Huibian took office, whenever there were vacancies in the temples under his jurisdiction, he would choose an auspicious day to gather the eminent monks from various temples and his disciples, open an examination hall for questions and answers, grade anonymously, and those who answered five out of ten questions correctly would be considered selected, and those who answered less than three would be demoted. Then, according to the rank of the temples, he would appoint them in order. Therefore, all the temples admired him and regarded him as the standard. In the seventh month of the eighth year, dukes, ministers, and court officials held the Ullambana Festival (Ullambana Festival) at Kaibao Temple (Kaibao Temple). It started on the fifth day of the fifth month and ended on the fifteenth day. The host Yang Jie wrote a record of it. In the ninth year, the emperor ordered the construction of the Qingshou Chongyin Pavilion (Qingshou Chongyin Pavilion) at the Linggan Pagoda (Linggan Pagoda) of Kaibao Temple, and a wooden pagoda was built in the middle, with the emperor's inscription 'Hongfu Yuancheng Pagoda' (Hongfu Yuancheng Pagoda). In the tenth year, there was a summer drought. The emperor fasted and prayed very sincerely in the forbidden palace. At night, he dreamed of a divine monk riding a horse in the sky, spitting clouds and mist from his mouth. When he woke up, it rained heavily. The emperor ordered a search for the image of the divine monk in the dream, and it was found among the thirteenth Arhat (Arhat) statue in the Xiangguo Temple (Xiangguo Temple). He ordered it to be brought into the palace for worship. Prime Minister Wang Gui wrote a poem to congratulate him, saying: 'A good minister brings rain, fulfilling people's long-held hopes, a divine monk creates mist, responding to people's sincere prayers.' (From 'Dongxuan Notes'). In the third month of the first year of Yuanfeng, Dharma Master Huicai (Huicai Dharma Master) of Leifeng (Leifeng) in Hangzhou, conferred the Bodhisattva Precepts (Bodhisattva Precepts) to a thousand lay and monastic followers of Yuanzhao of Lingzhi (Yuanzhao of Lingzhi). During the Karma (Karma) ceremony, he saw Guan

音像放光講堂大明。凈慈法真禪師守一作戒光記。米芾書。辯才法師立石于龍井。

二年。初駕部郎中朱壽昌。七歲時不知母所在。乃刺血寫佛經。行四方求之。五十年復棄官入秦。得母于同州。年已七十。蘇軾時謫居黃州。寄詩以為賀。時稱壽昌孝感所致。

三年正月。敕大內設千僧齋。施袈裟金剛經。為慈聖太后追福○詔詳定官制朝議。以自唐至本朝。譯經僧官皆授試光祿卿或鴻臚卿。今後改賜譯經三藏法師。試少卿者。賜三藏法師(洪容齋三筆)○詔革江州東林律院為禪席。命常總禪師居之。寺人相謂曰。遠公讖記。吾滅七百年。當有肉身大士革居道場。今總公實應之矣。東坡過東林。贈以詩曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。今日如何舉似人○荊公王安石問文定張方平曰。孔子去世百年生孟子。后絕無人。或有之而非醇儒。方平曰。豈為無人。亦有過孟子者。安石曰。何人。方平曰。馬祖汾陽雪峯巖頭丹霞雲門。安石意未解。方平曰。儒門淡薄收拾不住。皆歸釋氏。安石欣然歎服。后以語張商英。撫幾賞之曰。至哉此論也○祁公杜衍以張方平佞佛常笑怪之。有醫者朱生游二公間。一日祁公呼朱生胗脈。生謂使者曰。往白公。但言看楞嚴未了。及至揖坐。謂曰。老夫以君疏通

【現代漢語翻譯】 現代漢語譯本：音像放光講堂大明。凈慈法真禪師守一作《戒光記》。米芾書寫。辯才法師在龍井立石。

二年。原駕部郎中朱壽昌，七歲時不知母親在哪裡，於是刺血書寫佛經，四處尋找。五十年後辭官前往秦地，在同州找到了母親，當時母親已經七十歲。蘇軾當時被貶謫居住在黃州，寫詩祝賀他。當時人們稱讚朱壽昌的孝心感動了上天。

三年正月，皇帝下令在大內設定千僧齋，佈施袈裟和《金剛經》，為慈聖太后追 phúc（追 phúc：為已故的人祈求冥福）。詔令詳定官制朝議，因為從唐朝到本朝，翻譯佛經的僧官都被授予試光祿卿或鴻臚卿。今後改為賜予譯經三藏法師。試少卿者，賜予三藏法師(洪容齋三筆)。皇帝下令將江州東林律院改為禪席，命令常總禪師居住在那裡。寺廟裡的人互相說道：『遠公（慧遠大師）的讖語應驗了，他說我滅后七百年，當有肉身大士來革新道場。現在常總禪師確實應驗了。』蘇軾路過東林寺，贈詩一首說：『溪水的聲音就是廣長的舌頭，山上的景色難道不是清凈的法身？夜裡說了八萬四千偈，今天如何向人說起？』荊公王安石問文定張方平說：『孔子去世一百年後出了孟子，之後就沒有人了。或許有，但不是純粹的儒生。』張方平說：『難道說沒有人嗎？也有超過孟子的人。』王安石問：『什麼人？』張方平說：『馬祖（馬祖道一）、汾陽（汾陽善昭）、雪峰（雪峰義存）、巖頭（巖頭全豁）、丹霞（丹霞天然）、雲門（雲門文偃）。』王安石不理解。張方平說：『儒門衰落，收拾不住，都歸於釋氏了。』王安石高興地歎服。後來把這話告訴張商英，張商英拍著桌子讚賞說：『太對了！』祁公杜衍因為張方平信奉佛教常常嘲笑他。有個醫生朱生在他們二人之間遊走。一天，祁公叫朱生診脈。朱生對使者說：『去告訴祁公，就說我看《楞嚴經》還沒看完。』等到朱生作揖坐下，（祁公）說：『老夫以為你疏通（關係）。』

【English Translation】 English version: Daming of the Audio-Visual Light Emitting Lecture Hall. Chan Master Fazhen of Jingci, Shouyi, wrote 'Records of戒光(Jie Guang: Precept Light)'. Mi Fu calligraphed it. Dharma Master Biancai erected a stone at Dragon Well.

In the second year, Zhu Shouchang, the former Director of the Ministry of Public Works, did not know where his mother was when he was seven years old. So he pricked his blood to write Buddhist scriptures and searched for her everywhere. Fifty years later, he resigned from his official position and went to Qin, finding his mother in Tongzhou, who was already seventy years old. Su Shi, who was then living in Huangzhou in exile, sent a poem to congratulate him. At that time, people praised Zhu Shouchang's filial piety as having moved the heavens.

In the first month of the third year, the emperor ordered a thousand-monk vegetarian feast to be held in the inner palace, and robes and the 'Diamond Sutra' to be distributed, to seek phúc (fú: blessing) for the late Empress Dowager Cisheng. An imperial edict instructed the officials in charge of determining official systems to deliberate, because from the Tang Dynasty to the present dynasty, the monks who translated scriptures were all granted the titles of 'Acting Vice Minister of the Court of Imperial Sacrifices' or 'Vice Minister of the Court of State Ceremonial'. From now on, the title of 'Tripiṭaka Dharma Master' will be bestowed upon those who translate scriptures. Those who are 'Acting Junior Minister' will be granted the title of 'Tripiṭaka Dharma Master' (Hong Rongzhai's Three Writings). The emperor ordered that the Donglin Vinaya Monastery in Jiangzhou be changed to a Chan seat, and ordered Chan Master Changzong to reside there. The monks in the temple said to each other, 'The prophecy of Yuan Gong (Master Huiyuan) has come true. He said that seven hundred years after my death, there would be a Bodhisattva in the flesh to reform the monastery. Now Chan Master Changzong has indeed fulfilled it.' Su Shi passed by Donglin Temple and presented a poem saying, 'The sound of the stream is the long, broad tongue, isn't the scenery of the mountain the pure Dharma body? Last night, eighty-four thousand gathas were spoken, how can I tell people about them today?' Jinggong Wang Anshi asked Wending Zhang Fangping, 'A hundred years after Confucius' death, Mencius appeared, and after that there was no one. Perhaps there were, but they were not pure Confucians.' Zhang Fangping said, 'Is it that there was no one? There were also those who surpassed Mencius.' Wang Anshi asked, 'Who?' Zhang Fangping said, 'Mazu (Mazu Daoyi), Fenyang (Fenyang Shanzhao), Xuefeng (Xuefeng Yicun), Yantou (Yantou Quanhuo), Danxia (Danxia Tianran), Yunmen (Yunmen Wenyan).' Wang Anshi did not understand. Zhang Fangping said, 'The Confucian school is declining and cannot be salvaged, and they all return to Buddhism.' Wang Anshi happily admired him. Later, he told Zhang Shangying about this, and Zhang Shangying slapped the table and praised, 'How true this statement is!' Qi Gong Du Yan often laughed at Zhang Fangping for believing in Buddhism. There was a doctor named Zhu Sheng who traveled between the two of them. One day, Qi Gong called Zhu Sheng to take his pulse. Zhu Sheng said to the messenger, 'Go and tell Qi Gong that I haven't finished reading the 'Surangama Sutra' yet.' When Zhu Sheng bowed and sat down, (Qi Gong) said, 'I thought you were疏通(shū tōng: to dredge up, to lobby).'

不意。近亦阘茸。聖人微言無出孔孟。所謂楞嚴者何等語耶。生曰。公未讀此經。何知不及孔孟。因袖中出其卷。祁公觀之。不覺終軸。大驚曰。安道知之而不以告我。即命駕就見之(方平字安道)安道曰。譬如失物忽已得之。但當喜其得不必悔其晚也○張商英初仕。因入僧寺見藏經嚴整。怫然曰。吾孔聖之教不如胡人之書耶。夜坐長思。馮紙閣筆。妻向氏曰何不睡去。商英曰。吾正此著無佛論。向曰。既言無佛何論之有。當著有佛論可耳。商英默而止。后詣同列見佛龕前維摩詰經。信手開視有云。此病非地大亦不離地大。倏然會心。因借歸細讀。向曰。讀此經始可著無佛論。商英聞而大悟。由是深信其道。后為漕于江西謁東林總禪師。遂蒙印可。因按部過分寧。諸禪迓之。最後見兜率悅公。商英見其短小。易之遽曰。聞公聰明善文章。悅大笑曰。運使何至失言。從悅臨濟九世孫。對運使論文章。正如運使對從悅論禪也。商英內慚。佯不領曰。師是臨濟九世耶。是夜宿兜率。語及宗門事。至更深悅焚香。請十方諸佛作證。謂商英曰。東林既印可明公。公于佛祖言教有少疑否。商英曰。香林獨腳頌。德山托缽話。未能無疑。悅曰。只如末後句是有耶是無耶。商英曰。豈不是有。悅大笑歸丈室。閉門而寢。商英展轉無寐。

【現代漢語翻譯】 現代漢語譯本： 不料，（佛法）最近也衰落了。聖人的精妙言論沒有超出孔子、孟子的範圍。那麼，人們所說的《楞嚴經》（Śūraṅgama Sūtra）又是什麼樣的言論呢？』 書生回答說：『您沒有讀過這部經，怎麼知道它不如孔子、孟子呢？』於是從袖中拿出經卷。祁公觀看，不知不覺讀完了整卷。他非常驚訝地說：『方安道（字安道）知道這部經卻不告訴我！』立即命人備車去拜訪他（方平，字安道）。 安道說：『這好比丟失了東西忽然又得到了，只應當高興得到了，不必後悔太晚。』 張商英剛開始做官時，有一次進入一座僧寺，看到藏經非常整齊，憤然說道：『我們孔聖人的教誨不如胡人的書嗎？』晚上坐著長時間思考，在紙閣上寫寫畫畫。妻子向氏說：『為什麼不去睡覺？』 張商英說：『我正在寫一篇無佛論。』向氏說：『既然說沒有佛，又有什麼可論的呢？應當寫一篇有佛論才可以。』張商英沉默不語。 後來，他到同僚那裡，看到佛龕前的《維摩詰經》（Vimalakīrti Sūtra），隨意翻開，看到其中有句話說：『此病非地大，亦不離地大。』忽然領悟了其中的含義，於是借回家仔細閱讀。向氏說：『讀了這部經，才可以寫無佛論。』張商英聽了，大徹大悟，從此深信佛法。 後來，他擔任江西漕運使，拜謁東林總禪師，於是得到了印可。因此按部就班地經過分寧，各位禪師迎接他。最後見到兜率悅公。張商英見他身材矮小，輕視他，隨即說道：『聽說您聰明，擅長文章。』悅公大笑著說：『運使怎麼會說出這樣的話？從悅是臨濟（Línjì）的九世孫，對運使談論文章，正如運使對從悅談論禪一樣。』 張商英內心慚愧，假裝不明白，問道：『禪師是臨濟的九世孫嗎？』這天晚上住在兜率寺，談到宗門的事情，到了深夜，悅公焚香，請十方諸佛作證，對張商英說：『東林禪師既然已經印可了您，您對於佛祖的言教還有什麼懷疑嗎？』 張商英說：『香林獨腳頌，德山托缽話，未能無疑。』悅公說：『就如末後句，是有呢，還是沒有呢？』張商英說：『難道不是有嗎？』悅公大笑著回到丈室，關門睡覺。張商英翻來覆去睡不著。

【English Translation】 English version: Unexpectedly, (Buddhism) has also declined recently. The subtle words of the sages do not go beyond Confucius and Mencius. Then, what kind of words are people talking about in the Śūraṅgama Sūtra (楞嚴經)?' The scholar replied, 'You haven't read this scripture, how do you know it's not as good as Confucius and Mencius?' So he took out the scripture from his sleeve. Duke Qi watched it and finished the entire scroll without realizing it. He was very surprised and said, 'Fang Andao (方安道, zi Andao) knew this scripture but didn't tell me!' He immediately ordered someone to prepare a car to visit him (Fang Ping, zi Andao). Andao said, 'It's like losing something and suddenly getting it back. You should only be happy to get it, and don't have to regret it being too late.' When Zhang Shangying first became an official, he once entered a monastery and saw that the collection of scriptures was very neat and tidy. He said angrily, 'Is our Confucius's teaching not as good as the books of the barbarians?' He sat and thought for a long time at night, scribbling in the paper pavilion. His wife, Xiang Shi, said, 'Why don't you go to sleep?' Zhang Shangying said, 'I am writing a theory of no Buddha.' Xiang Shi said, 'Since you say there is no Buddha, what is there to discuss? You should write a theory of the existence of Buddha.' Zhang Shangying was silent. Later, he went to a colleague's place and saw the Vimalakīrti Sūtra (維摩詰經) in front of the Buddha niche. He casually opened it and saw a sentence that said, 'This disease is neither of the earth element nor separate from the earth element.' He suddenly understood the meaning, so he borrowed it and read it carefully. Xiang Shi said, 'After reading this scripture, you can write a theory of no Buddha.' Zhang Shangying was enlightened after hearing this, and from then on he deeply believed in Buddhism. Later, he served as the transport envoy of Jiangxi and visited Zen Master Donglin Zong, and then he was approved. Therefore, he passed through Fenning step by step, and the Zen masters welcomed him. Finally, he met Yue Gong of Doushuai. Zhang Shangying saw that he was short and small, and looked down on him. He immediately said, 'I heard that you are smart and good at writing.' Yue Gong laughed and said, 'How could the transport envoy say such a thing? Cong Yue is the ninth generation descendant of Linji (臨濟). Talking about writing to the transport envoy is like the transport envoy talking about Zen to Cong Yue.' Zhang Shangying was ashamed in his heart, pretended not to understand, and asked, 'Is the Zen master the ninth generation descendant of Linji?' That night, he stayed at Doushuai Temple and talked about the affairs of the sect. Late at night, Yue Gong burned incense and asked the Buddhas of the ten directions to testify, and said to Zhang Shangying, 'Since Zen Master Donglin has approved you, do you have any doubts about the teachings of the Buddhas?' Zhang Shangying said, 'I still have doubts about Xianglin's One-Legged Ode and Deshan's Begging Bowl Story.' Yue Gong said, 'What about the last sentence, is it there or not?' Zhang Shangying said, 'Isn't it there?' Yue Gong laughed and returned to his room, closed the door and went to sleep. Zhang Shangying tossed and turned and couldn't sleep.

五更下榻觸翻踏床。忽然有省。為之頌曰。鼓寂鐘沈托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。遂扣門曰。商英已捉得賊。悅曰。贓在甚處。商英無語。翌日復舉前頌。悅曰。參禪祇為命根不斷依語生解。如是之說公已深悟。然至極微細處使人不覺不知墮在區宇。悅後作頌證之云。等閑行處步步皆如。雖居聲色寧滯有無。一心靡異萬法非殊。休分體用莫擇精粗。臨機不礙應物無拘。是非情盡凡聖皆除。誰得誰失何親何疏。拈頭作尾指實為虛。翻身魔界轉腳邪涂。了非逆順不犯工夫。商英邀至建昌。途中一一伺察有十頌敘其事。悅亦酬十頌。法門傳提以為盛事(已上三事見宗門武庫)商英既達禪道。嘗謂人曰。吾學然後知儒○杭州凈慈宗本禪師。夏中定起。有道人卉衣至堂上。本視之曰。黃龍舊話何不舉似。其人笑曰。錢大安用饒舌。遽御風疾去。卉衣者呂洞賓也。錢大者本前身也(普燈錄)○八月館職文同(字與可)沐浴。冠帶正坐而化。同館崔公度聞之。驚謂人曰。昨別與可於州南曰。明日復來乎。及再往與可徐曰。經言。人不妄語者舌覆面上。即吐舌引至眉上。三疊之如餅狀。公度大駭。今聞其亡又異。信得道人也。與可梓潼人。文行高潔。畫竹得妙趣(東都事略及文藝傳)。

四年。

【現代漢語翻譯】 現代漢語譯本 五更時分，商英從床上下來，不小心碰翻了床。忽然間有所領悟，為此作了一首偈頌：『鼓聲寂靜，鐘聲沉沒，僧人托缽歸來。巖頭和尚一喝，如同雷霆震耳。果然只得了三年的壽命，莫非是遭了他的授記？』於是敲門說：『商英已經抓住了賊。』 悅禪師問：『贓物在哪裡？』 商英無言以對。第二天，商英又提起之前的偈頌。悅禪師說：『你參禪只是因為命根未斷，依著言語生出理解。像你這樣說，你已經深深領悟了。然而在極其細微的地方，使人不知不覺地墮入侷限之中。』 悅禪師後來作了一首偈頌來印證：『平常行走之處，每一步都如此。雖然身處聲色之中，寧願停留在有無之間。一心沒有差異，萬法沒有不同。不要區分體和用，不要選擇精和粗。臨機應變沒有阻礙，應付事物沒有拘束。是非之情消盡，凡人和聖人都被去除。誰得到誰失去？誰親近誰疏遠？把頭當成尾，把真實的說成虛假。翻身進入魔界，轉腳踏入邪路。了達沒有逆和順，不費任何功夫。』 商英邀請悅禪師到建昌。途中一一觀察，寫了十首偈頌敘述這件事。悅禪師也酬答了十首偈頌。這種傳法的方式被認為是盛事（以上三件事見《宗門武庫》）。商英既然通達了禪道，曾經對人說：『我學習之後才知道儒學。』 杭州凈慈寺的宗本禪師，在夏天禪定中醒來，有個穿著草衣的道人來到堂上。宗本禪師看著他說：『黃龍慧南的舊話為什麼不拿來說說？』 那人笑著說：『錢大（指錢塘江）哪裡用得著饒舌？』 隨即乘風快速離去。這個穿草衣的人就是呂洞賓。錢大就是宗本禪師的前身（見《普燈錄》）。 八月，館閣之職的文同（字與可）沐浴，戴好帽子，端正地坐著去世了。同館的崔公度聽到這件事，驚訝地對人說：『昨天在州南和與可告別時，我說：『明天再來嗎？』 等到再去拜訪時，與可慢慢地說：『經書上說，不說謊的人舌頭可以覆蓋在臉上。』 隨即吐出舌頭，引到眉毛上，摺疊成餅狀。』 公度非常驚駭。現在聽說他去世了，又如此奇異，真是得道之人啊。與可是梓潼人，文章品行高潔，畫竹子畫得非常巧妙（見《東都事略》和《文藝傳》）。 四年。

【English Translation】 English version In the fifth watch of the night, Shangying got out of bed and accidentally knocked it over. Suddenly, he had an awakening and composed a verse: 'The drums are silent, the bells are still, monks return with their alms bowls. A shout from Yantou is like thunder. Indeed, he only lived for three years; could it be that he suffered his prediction?' So he knocked on the door and said, 'Shangying has caught the thief.' Zen Master Yue asked, 'Where is the stolen goods?' Shangying was speechless. The next day, Shangying brought up the previous verse again. Zen Master Yue said, 'Your practice of Chan is only because the root of life has not been cut off, giving rise to understanding based on words. Speaking like this, you have deeply understood. However, in extremely subtle places, it unknowingly causes people to fall into limitations.' Zen Master Yue later composed a verse to confirm this: 'In ordinary walks, every step is like this. Although dwelling in sound and form, rather linger in existence and non-existence. The one mind has no difference, the myriad dharmas are not distinct. Do not distinguish between substance and function, do not choose between refined and coarse. Responding to opportunities without hindrance, dealing with things without restraint. The emotions of right and wrong are exhausted, ordinary people and sages are all removed. Who gains, who loses? Who is close, who is distant? Taking the head as the tail, pointing to the real as the false. Turning over into the realm of demons, turning the feet into evil paths. Understanding there is no reverse or obedience, without any effort.' Shangying invited Yue to Jianchang. Along the way, he observed everything and wrote ten verses describing the event. Yue also responded with ten verses. This method of transmitting the Dharma was considered a great event (the above three events are found in the 'Zongmen Wuku'). Since Shangying had mastered the Chan path, he once said to people, 'I learned and then knew Confucianism.' Zen Master Zongben of Jingci Temple in Hangzhou, woke up from meditation in the summer, and a Taoist dressed in grass clothes came to the hall. Zen Master Zongben looked at him and said, 'Why don't you bring up the old words of Huanglong Huinan?' The man smiled and said, 'What need is there for Qiantang (referring to the Qiantang River) to be verbose?' Then he quickly left on the wind. This person in grass clothes was Lü Dongbin. Qiantang was the previous life of Zen Master Zongben (see 'Puteng Lu'). In August, Wen Tong (zi Yu Ke), who held a position in the Imperial Library, bathed, put on his hat, and passed away sitting upright. Cui Gongdu, who was in the same library, heard about this and said in surprise to people, 'Yesterday, when I said goodbye to Yu Ke in the south of the state, I said, 'Will you come again tomorrow?' When I went to visit again, Yu Ke slowly said, 'The scriptures say that the tongue of a person who does not lie can cover his face.' Then he stuck out his tongue, pulled it to his eyebrows, and folded it into the shape of a cake.' Gongdu was very shocked. Now that I hear of his death, and it is so strange, he is truly a person who has attained the Tao. Yu Ke was from Zitong, his writing and conduct were noble and pure, and his bamboo paintings were very exquisite (see 'Dongdu Shilu' and 'Wenyi Zhuan'). Year four.

蘇軾在黃州。作趙先生舍利記言。南海有潘冕者陽狂不測。人謂之潘盎。蓋俚人謂心風為盎也。盎與京師言法華偈頌往來。言云。盎即日光佛也。有趙棠者。初為幕官。因棄仕從盎游。盎謂盡得我道。盎既隱去。棠亦坐化。焚其尸得舍利數升。軾與棠子昶游。得四十八粒。

五年。詔相國寺辟六十四院為八禪二律。以東西序為慧林智海二巨剎。詔凈慈宗本禪師住慧林。東林常總禪師住智海。總固辭。許之。本入對延和殿。山呼。即就榻加趺。侍衛驚顧。師方自若。賜茶舉盞撼蕩之。上問受業。對曰。承天永安(姑蘇承天寺永安院)上大喜。語論久之既退。上目之曰。僧中寶也。侍者問主上何語。曰喫茶閑話耳。

七年。太子少師趙抃。舊與法泉禪師為方外友。及知青州從重元禪師問心要(住天缽嗣天衣懷禪師)嘗隱幾公堂心如止水。忽聞辟歷聲豁大省。舉頭觀空。剎剎塵塵無處不是。后致政歸衢。筑高齋以自居。與高僧逸民游。是年八月有大星隕于庭。公晨起與子𡼠語如平時。忽趺坐而化(蘇子瞻作神道碑。及見普燈錄)○荊公王安石。請以江寧府圍廬為僧寺。賜額報寧禪院。初安石子雱資性險惡。父居政府。凡誤國害人之政。雱實使之。既亡。安石恍惚見荷鐵枷告父求佛為救。安石大懼。亟為建寺之祈

【現代漢語翻譯】 現代漢語譯本： 蘇軾在黃州時，寫了《趙先生舍利記》，其中提到南海有個叫潘冕的人，行為癲狂，難以捉摸。人們稱他為潘盎，因為當地人把『心風』叫做『盎』。潘盎與京城的僧人有法華偈頌的交流。潘盎自稱是日光佛。有個叫趙棠的人，起初是幕府官員，後來辭官跟隨潘盎遊歷。潘盎說趙棠完全領悟了他的道。潘盎隱居后，趙棠也坐化了。焚燒他的屍體，得到幾升舍利。蘇軾與趙棠的兒子趙昶交遊，得到了四十八粒舍利。

五年，皇帝下詔，將相國寺闢出六十四個院落，分為八禪二律，以東西兩序作為慧林、智海兩座大寺。皇帝下詔讓凈慈寺的宗本禪師住持慧林寺，東林寺的常總禪師住持智海寺。常總禪師堅決推辭，皇帝允許了。宗本禪師入宮覲見，在延和殿接受皇帝的召見。他行山呼禮后，直接在御座旁結跏趺坐。侍衛們驚恐地看著他，但他神態自若。皇帝賜茶給他，他舉起茶盞晃動。皇帝問他師從何人，他回答說：『承天永安（姑蘇承天寺永安院）』。皇帝非常高興，與他交談了很久。宗本禪師退下後，皇帝看著他的背影說：『這是僧人中的寶貝啊！』侍者問皇帝說了什麼，皇帝說：『只是喝茶閑聊罷了。』

七年，太子少師趙抃，過去與法泉禪師是方外之友。等到他擔任青州知州時，向重元禪師請教心要（重元禪師住在天缽寺，是天衣懷禪師的弟子）。趙抃曾經在官衙里靠著幾案，心如止水。忽然聽到一聲霹靂，頓時大徹大悟。抬頭看天空，剎那間，每個微塵都無處不是真理。後來他辭官回到衢州，建造高齋居住，與高僧隱士交往。這年八月，有一顆大星隕落在庭院裡。趙抃早上起來與兒子趙𡼠像平時一樣說話，忽然結跏趺坐而逝（蘇軾寫了他的神道碑，事蹟也見於《普燈錄》）。王安石，請求將江寧府的圍廬改為僧寺，皇帝賜額為報寧禪院。當初王安石的兒子王雱，天性奸險惡毒。王安石在朝廷做官時，凡是誤國害民的政策，實際上都是王雱指使的。王雱死後，王安石恍惚中看見他戴著鐵枷，告訴父親求佛救他。王安石非常害怕，趕緊為他建造寺廟祈福。

【English Translation】 English version: Su Shi was in Huangzhou. He wrote 'Record of Mr. Zhao's Relics', mentioning that there was a man named Pan Mian in the South China Sea who was unpredictable due to his madness. People called him Pan Ang, because local people called 'mental illness' 'Ang'. Pan Ang had exchanges with monks in the capital regarding the Lotus Sutra verses. He claimed that Ang was Sunlight Buddha (Niko Butsu). There was a man named Zhao Tang, who initially was a staff officer, but later resigned and followed Pan Ang. Pan Ang said that Zhao Tang had fully understood his Dao. After Pan Ang went into seclusion, Zhao Tang also entered samadhi and passed away. After cremating his body, several sheng (升, a unit of volume) of sarira (舍利, relics) were obtained. Su Shi associated with Zhao Tang's son, Zhao Chang, and obtained forty-eight sarira.

In the fifth year, the emperor issued an edict to allocate sixty-four courtyards of Xiangguo Temple, dividing them into eight dhyana (禪, meditation) and two vinaya (律, discipline) sections, with the east and west wings serving as the two major temples, Huilin and Zhihai. The emperor ordered Chan Master Zongben of Jingci Temple to reside at Huilin Temple, and Chan Master Changzong of Donglin Temple to reside at Zhihai Temple. Changzong Chan Master firmly declined, and the emperor permitted it. Zongben Chan Master entered the palace to have an audience with the emperor in the Yanhua Hall. After performing the shanhuli (山呼禮, a ceremonial greeting), he immediately sat in the lotus position next to the throne. The guards looked at him in alarm, but he remained calm. The emperor offered him tea, and he raised the cup and shook it. The emperor asked him who his teacher was, and he replied: 'Chengtian Yongan (承天永安, Chengtian Temple Yongan Courtyard in Gusu)'. The emperor was very pleased and talked with him for a long time. After Zongben Chan Master withdrew, the emperor looked at his back and said: 'He is a treasure among monks!' The attendant asked what the emperor had said, and the emperor said: 'Just chatting over tea.'

In the seventh year, Zhao Bian, the Junior Tutor of the Crown Prince, was formerly a friend beyond the mundane world with Chan Master Faquan. When he became the Prefect of Qingzhou, he asked Chan Master Chongyuan about the essentials of the mind (Chongyuan Chan Master resided at Tianbo Temple and was a disciple of Chan Master Tianyi Huai). Zhao Bian once leaned on his desk in the official hall, his mind as still as water. Suddenly, he heard a clap of thunder and had a great awakening. He looked up at the sky, and in an instant, every dust particle was everywhere. Later, he resigned and returned to Quzhou, built a high residence, and associated with eminent monks and hermits. In August of that year, a large star fell in the courtyard. Zhao Bian got up in the morning and spoke to his son Zhao 𡼠 as usual, then suddenly sat in the lotus position and passed away (Su Shi wrote his spirit-way stele, and his deeds are also found in the Pudeng Lu). Wang Anshi requested that the enclosed residence in Jiangning Prefecture be converted into a monastery, and the emperor bestowed the name Baoning Chan Monastery. Initially, Wang Anshi's son, Wang Pang, was treacherous and wicked by nature. When Wang Anshi was in the government, all the policies that harmed the country and the people were actually instigated by Wang Pang. After Wang Pang died, Wang Anshi vaguely saw him wearing iron shackles, telling his father to seek the Buddha to save him. Wang Anshi was very frightened and quickly built a temple to pray for him.

脫苦。

佛祖統紀卷第四十五(終)

召句曲山道士朱自英詣闕。賜號觀妙先生。初真宗以儲嗣久虛。命朱自英奏章升神帝闕。見三茅真君乘寶輦而下。問何所來。答曰。臣為大宋祈嗣。茅君頷之。以其章進太上。敕曰。茅盈憂國愛民。宜為宋嗣。明年仁宗生(句曲洞天在閏州句容縣。三茅君治此山長茅盈二弟固[褒-保+(罩-卓)]。詳見通塞志一卷)。

考異曰。鄭景望家集言。茅君下生張師正。括異志則雲南岳李仙。此兩者必一。於是今觀樂史感夢近於恍惚。未若自英升神所遇之為實也。矧惟　真廟拜章于當年。　仁后錫號于茲日。皆所以表正其事。則宜以鄭氏所紀為實。

八年。詔嗣天師張乾曜赴闕。賜號澄素先生。上問以飛昇之道。對曰。此山林志士之所為。非可以輔政教也。上嘉之。詔自今一代與一先生號免租徭。○上聞藍元道有道術召見之。館于芳林園。賜號養素先生。未幾去居南嶽。所居夜有赤光。及聞對談者翌日侍者以問曰。吾師劉道君海蟾子行雨過此耳。有劉中明者。南遊衡山。謁養素受其術。後於伽藍尸解。邑令拜其窆。聞其中言曰。止暴殄息求營。勿冒財勿柱刑。令愕而去。鄉人簡有從復見於東都。問曰。與先生同里閉。獨不念之乎。中明曰。人年五十已如敗屋

【現代漢語翻譯】 現代漢語譯本 脫苦。

《佛祖統紀》卷第四十五(終)

召見句曲山（茅山，位於江蘇句容）道士朱自英到皇宮。賜予稱號『觀妙先生』。起初真宗因為很久沒有皇位繼承人，命令朱自英上奏章到神帝的宮闕。朱自英見到三茅真君（茅盈、茅固、茅衷三兄弟，是道教茅山派的祖師）乘坐寶輦而下。問他從哪裡來。回答說：『我為大宋祈求後嗣。』茅君點頭同意。朱自英把奏章進獻給太上（老子）。太上敕令說：『茅盈憂國愛民，應該成為大宋的後嗣。』第二年仁宗出生(句曲洞天在潤州句容縣。三茅君在此山治理，長子是茅盈，兩個弟弟是茅固和茅衷。詳細情況見《通塞志》第一卷)。

考異說：鄭景望的家集中說，茅君下凡轉世為張師正。《括異志》則說是南嶽的李仙。這兩者必有一個是正確的。因此現在看來樂史的感夢近於恍惚，不如朱自英升神所遇到的更為真實。何況真宗在當年拜章，仁宗皇后在當日賜予稱號，都是爲了表明這件事的真實性。那麼應該以鄭氏所記載的為實。

八年，詔令嗣天師（道教正一道天師的世襲稱號）張乾曜到皇宮，賜予稱號『澄素先生』。皇上問他飛昇成仙的道理。他回答說：『這是山林隱士所做的事情，不可以用來輔助政教。』皇上讚賞他。詔令從今以後每一代天師都賜予一個先生的稱號，並且免除租稅徭役。皇上聽說藍元道有道術，召見了他，安置在芳林園，賜予稱號『養素先生』。不久之後他離開去了南嶽。他居住的地方夜晚有紅光。等到有人聽到與他對談，第二天侍從問他，他說：『我的老師劉道君（劉海蟾）行雨經過這裡罷了。』有一個叫劉中明的人，南遊衡山，拜見養素並接受了他的道術。後來在伽藍（寺廟）尸解（道教的一種成仙方式）。縣令祭拜他的墓穴，聽到其中說：『停止暴行，停止貪求經營，不要貪冒錢財，不要濫用刑罰。』縣令驚愕地離開了。鄉人簡有從又在東都見到他，問他說：『與先生同鄉居住，難道不思念嗎？』劉中明說：『人到五十歲已經像破敗的房屋。』

【English Translation】 English version Delivering from Suffering.

Comprehensive Records of the Buddhist Patriarchs, Volume 45 (End)

Summoned the Taoist Zhu Ziying from Mount Gouqu (Maoshan, located in Jurong, Jiangsu) to the palace. Bestowed the title 'Master of Observing the Mysteries'. Initially, Emperor Zhenzong, lacking an heir for a long time, ordered Zhu Ziying to submit a memorial to the palace of the Divine Emperor. Zhu Ziying saw the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong, the founders of the Maoshan School of Taoism) descending on a jeweled chariot. He asked them where they came from. They replied, 'We are praying for an heir for the Great Song Dynasty.' The Mao Lords nodded in agreement. Zhu Ziying presented the memorial to the Supreme Lord (Laozi). The Supreme Lord issued an edict saying, 'Mao Ying is concerned about the country and loves the people; he should become an heir for the Song Dynasty.' The following year, Emperor Renzong was born (The Gouqu Grotto-Heaven is located in Jurong County, Runzhou. The Three Mao Lords govern this mountain, with the eldest being Mao Ying and his two younger brothers, Mao Gu and Mao Zhong. Details can be found in Volume 1 of the Comprehensive Records of Penetration and Obstruction).

Critical Examination says: Zheng Jingwang's family collection states that Lord Mao was reincarnated as Zhang Shizheng. The 'Records of Strange Events' says it was the Immortal Li of Mount Nan. One of these two must be correct. Therefore, it now seems that Le Shi's dream was somewhat vague, not as real as Zhu Ziying's encounter during his ascent to the divine realm. Moreover, Emperor Zhenzong presented the memorial in that year, and Empress Renzong bestowed the title on that day, all to demonstrate the truth of the matter. Then, it is appropriate to take Zheng's record as the truth.

In the eighth year, an imperial edict summoned Zhang Qianyao, the Successor Celestial Master (the hereditary title of the Celestial Masters of the Zhengyi School of Taoism), to the palace, bestowing the title 'Master of Pure Simplicity'. The Emperor asked him about the principles of ascending to immortality. He replied, 'This is what hermits in the mountains and forests do; it cannot be used to assist governance and education.' The Emperor praised him. An imperial edict decreed that from now on, each generation of Celestial Masters would be granted the title of 'Master' and be exempt from taxes and corvée labor. The Emperor heard that Lan Yuandao possessed Taoist arts, summoned him for an audience, housed him in the Fanglin Garden, and bestowed the title 'Master of Nourishing Simplicity'. Not long after, he left to reside on Mount Nan. At night, red light emanated from his residence. When someone heard him conversing, the next day, an attendant asked him, and he said, 'My teacher, Taoist Lord Liu (Liu Haichan), was passing by here while performing rain rituals.' A man named Liu Zhongming traveled south to Mount Heng, visited Yangsu, and received his Taoist arts. Later, he achieved 'corpse liberation' (a Taoist method of achieving immortality) in a monastery. The county magistrate paid respects at his tomb and heard from within, 'Stop violence, stop greedy pursuits, do not covet wealth, do not abuse punishment.' The magistrate left in astonishment. A fellow villager, Jian Youcong, saw him again in Dongdu and asked, 'Living in the same village as the Master, do you not miss it?' Liu Zhongming said, 'A person at fifty is already like a dilapidated house.'

。能志於道僅可延年。子今年七十矣。平生好法律佐人諍訟。尚何所言。遂不顧而去。

○零陵何仙姑者。幼行山中。逢呂仙出桃食之遂不饑。家異之作樓以居。呂仙常過之。仙姑逆知世人未然事。狄青南征優智高。問仙姑曰。是行可克否。姑曰。癤破膿出。既而左校孫節陷陳再戰而破之。著作佐郎焦浚明以仕宦不達奏章自訴。一夕得幅紙。有十六字不可識。持問姑。姑曰。天篆也且亟歸家。浚明叩之。姑曰。受金五兩折壽十年。枉殺二人死後處分。浚明至家即死。士夫過零陵者日至門訪災祥。仙姑厭之。乃盛服坐化。著靈源志。言修養事。行於世(湖南永州)。

○天臺張平叔。少傳混元之道。龍圖陸詵守成都。依以游蜀。遇異人授金丹火候之訣。道成著悟真篇傳於世。嚐遍參禪門大有省發。後讀雪竇祖英集。頓明心地。作歌偈以申其旨。且言。獨脩金丹而不悟佛理者。即同楞嚴十仙散入諸趣之報。侍郎馬默漕廣南復從之遊。未幾趺坐而化。煉其蛻得舍利千百。紺碧色若雞頭。然既而復其見之者。平叔始以丹法傳之石泰。泰以傳薜道源。皆于丹道有成。

述曰。學仙之流已執所得。知佛道為究竟者不多有也。如張平叔明佛性。呂洞賓悟禪理。時一見耳。今世道流不知學。謂仙為陽魂。釋為陰鬼。

【現代漢語翻譯】 現代漢語譯本：如果能立志于道，或許可以延長壽命。你今年七十歲了，一生喜歡用法律幫助別人爭訟，還有什麼可說的呢？』於是便不理睬他離開了。

零陵的何仙姑，小時候在山中行走，遇到呂洞賓給她桃子吃，吃了之後就不感到飢餓。家裡人覺得她很奇異，就為她建造樓房居住。呂洞賓常常去看她。何仙姑能預先知道世人將要發生的事情。狄青南征討伐儂智高時，問何仙姑說：『這次出征可以成功嗎？』仙姑說：『癤子破了膿就出來了。』不久，左校孫節陷入敵人的陣地，再次戰鬥才將其攻破。著作佐郎焦浚明因為仕途不順，上奏章申訴。一天晚上得到一張紙，上面有十六個字無法辨認，拿著去問仙姑。仙姑說：『這是天篆，你快點回家吧。』浚明追問原因，仙姑說：『接受了五兩金子，折損十年壽命，枉殺了兩個人，死後自有安排。』浚明到家就死了。士大夫路過零陵的，每天都到她家門前拜訪，詢問災禍和祥瑞。仙姑厭煩了，於是穿戴整齊坐著去世了。她著有《靈源志》，講述修養的事情，在世間流傳（湖南永州）。

天臺的張平叔，年輕時就傳習混元之道。龍圖閣直學士陸詵鎮守成都時，依靠他遊歷蜀地。遇到異人傳授金丹火候的訣竅。道術成功后，著寫《悟真篇》流傳於世。曾經廣泛參訪禪宗，大有領悟和啓發。後來讀了雪竇祖英的詩集，頓時明白了心地。作歌偈來闡述他的旨意，並且說：『只修煉金丹而不領悟佛理的人，就如同《楞嚴經》中的十仙，最終會散入各種輪迴之中。』侍郎馬默在漕運廣南時，又跟隨他遊歷。沒過多久就端坐而逝。火化他的遺體，得到舍利子成千上萬顆，深藍色像雞頭一樣。然而不久之後，又有人看到他。張平叔最初將丹法傳給石泰，石泰又傳給薛道源，他們都在丹道上有所成就。

總結：學習仙道的人已經執著于自己所得到的，認為佛道才是究竟的人不多。像張平叔明白佛性，呂洞賓領悟禪理，只是偶爾出現。現在的道士不知道學習，認為仙是陽魂，釋是陰鬼。

【English Translation】 English version: 'If one can aspire to the Dao (the Way), perhaps one can prolong life. You are seventy years old this year, and all your life you have liked to use the law to help people litigate. What else is there to say?' Then he left without paying attention to him.

He Xiangu (Immortal Woman He) of Lingling, when she was young, walked in the mountains and met Lu Dongbin (one of the Eight Immortals) who gave her peaches to eat, and after eating them, she did not feel hungry. Her family felt that she was very strange, so they built a building for her to live in. Lu Dongbin often visited her. He Xiangu could foresee the things that were about to happen to the people of the world. When Di Qing (general of the Song Dynasty) was on a southern expedition to suppress Nong Zhigao (leader of a rebellion), he asked He Xiangu, 'Can this expedition be successful?' He Xiangu said, 'When the boil breaks, the pus will come out.' Soon, Zuo Xiao Sun Jie (a military officer) was trapped in the enemy's camp, and only after fighting again did he break through it. Zuo Lang Jiao Junming (an official title) wrote a memorial to complain because his career was not going well. One night he got a piece of paper with sixteen unrecognizable characters on it, and he took it to ask He Xiangu. He Xiangu said, 'This is Tian Zhuan (heavenly seal script), you should go home quickly.' Junming asked the reason, and He Xiangu said, 'Accepting five taels of gold will shorten your life by ten years, and you will have wrongly killed two people, and there will be arrangements after your death.' Junming died as soon as he got home. Scholars and officials passing through Lingling came to her door every day to visit and ask about disasters and auspiciousness. He Xiangu was annoyed by this, so she dressed neatly and passed away while sitting. She wrote 'Ling Yuan Zhi' (Records of the Spiritual Source), which tells about cultivation, and it is circulated in the world (Yongzhou, Hunan).

Zhang Pingshu (also known as Zhang Boduan) of Tiantai, when he was young, practiced the Hunyuan Dao (Primordial Unity Way). When Lu Shen (an official title) was guarding Chengdu, he relied on him to travel in Shu. He met a strange person who taught him the secrets of Jindan (golden elixir) fire timing. After his Taoist skills were successful, he wrote 'Wuzhen Pian' (Essays on Awakening to Reality) which was passed down to the world. He had extensively visited Chan (Zen) Buddhism and had great insights and inspirations. Later, after reading the poetry collection of Xuedou Zuming, he suddenly understood his mind. He wrote songs and verses to explain his meaning, and said: 'Those who only cultivate Jindan (golden elixir) without understanding Buddhist principles are like the ten immortals in the Surangama Sutra, who will eventually scatter into various cycles of reincarnation.' When the attendant Ma Mo was transporting grain in Guangnan, he followed him again. Not long after, he passed away while sitting in meditation. Cremating his remains yielded thousands of sariras (relics), dark blue like chicken heads. However, not long after, someone saw him again. Zhang Pingshu initially passed the Danfa (elixir method) to Shi Tai, who passed it on to Xue Daoyuan, and they all achieved success in the Dao of elixir.

Conclusion: Those who study the Dao of Immortals are already attached to what they have obtained, and there are not many who believe that the Buddha's Way is the ultimate. Like Zhang Pingshu who understood the Buddha-nature, and Lu Dongbin who understood the principles of Chan, they only appear occasionally. Today's Taoists do not know how to learn, and think that immortals are Yang souls and Buddhists are Yin ghosts.

著此說以誤後人。皆不知佛性禪理之過。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十六

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之十三

哲宗(神宗第六子。母欽成皇后朱氏。十二月七日為龍興節)(陵名永泰)

元祐元年。高麗王子祐世僧統義天來朝。敕禮部蘇軾館伴。有司共張甚設(共張作供帳讀見漢書疏廣傳)義天四上表乞傳華嚴教。乃敕主客楊杰送至錢唐。受法于慧因凈源法師。復往天竺謁慈辯諫法師傳天臺教。見靈芝照律師請戒法及資持記。至金山謁佛印元禪師。坐納其禮。楊杰驚問其故。元師曰。義天異域僧耳。若屈道徇俗。何以示華夏師法。朝廷聞之。以師為知大體。義天既還國。乃建剎傳教。奉慈辯為始祖。復寄金書華嚴經新舊三譯于慧因。建閣以藏(今俗稱高麗寺)。

二年七月。張商英游五臺。中夜于秘魔巖見文殊大士身在金色光中。九月自太原出案壽陽。至方山昭化院。即李長者造論之所。于破屋下得華嚴決疑論。疾讀之疑情頓釋。即移縣為長者立像。有圓光白色見於山南。於是父老並請新其院。商英乃為之記。

三年。敕內侍赍黃金往東林。妝飾神運五殿佛像○主客楊杰詣雙林禮大士輪藏。瞻仰之次輪

【現代漢語翻譯】 現代漢語譯本： 執著于這種說法來誤導後人，都是因為不瞭解佛性禪理的過錯。 《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第四十六

宋朝咸淳年間四明東湖沙門志磐撰寫

《法運通塞志》第十七之十三

哲宗（神宗第六子，母親是欽成皇后朱氏，十二月七日為龍興節）（陵墓名為永泰）

元祐元年，高麗王子祐世僧統義天來朝，皇帝命令禮部蘇軾負責招待。有關部門共同準備了豐盛的供帳（共張，指共同準備供帳，見《漢書·疏廣傳》）。義天四次上表請求傳授華嚴教。於是皇帝命令主客楊杰護送他到錢唐，向慧因凈源法師學習佛法。之後又前往天竺拜見慈辯諫法師，學習天臺教。在靈芝拜見照律師，請求戒法以及《資持記》。到金山拜見佛印元禪師，禪師接受了他的禮拜。楊杰驚訝地詢問原因，元禪師說：『義天是異域的僧人，如果我屈己從俗，如何向華夏展示師法的尊嚴？』朝廷聽說了這件事，認為元禪師深明大義。義天回國后，便建造寺廟傳授佛法，尊奉慈辯為始祖。又將用金字書寫的華嚴經新舊三種譯本寄存在慧因寺，建造閣樓來收藏（現在俗稱為高麗寺）。

二年七月，張商英遊覽五臺山，半夜在秘魔巖見到文殊大士身在金色光中。九月從太原出發經過壽陽，到達方山昭化院，這裡是李長者撰寫《華嚴決疑論》的地方。他在破屋下找到了《華嚴決疑論》，快速閱讀後，心中的疑惑頓時消解。於是他將縣衙遷到這裡，為李長者建立雕像，有圓光白色出現在山南。於是父老鄉親都請求重新修建昭化院，張商英便為此作記。

三年，皇帝命令內侍攜帶黃金前往東林寺，裝飾神運五殿的佛像。主客楊杰前往雙林寺禮拜大士輪藏，瞻仰之際……

【English Translation】 English version: Holding onto this kind of statement to mislead later generations is all due to the fault of not understanding the Buddha-nature and Chan principles. Taisho Tripitaka Volume 49, No. 2035, Records of the Lineage of the Buddhas and Patriarchs

Records of the Lineage of the Buddhas and Patriarchs, Volume 46

Compiled by Shramana Zhipan of Donghu, Siming, during the Xianchun period of the Song Dynasty

Annals of the Fluctuations of the Dharma's Fortune, Section 17, Part 13

Emperor Zhezong (Sixth son of Emperor Shenzong, his mother was Empress Qincheng Zhu, December 7th was the Longxing Festival) (His mausoleum is named Yongtai)

In the first year of the Yuanyou era, Prince Uise, the Sangha Chief of Goryeo, came to the court. The emperor ordered Su Shi of the Ministry of Rites to host him. The relevant departments jointly prepared lavish offerings (jointly prepared offerings, see the Biography of Shu Guang in the Book of Han). Uise submitted four memorials requesting the transmission of the Avatamsaka teachings. Thereupon, the emperor ordered Yang Jie, the chief guest officer, to escort him to Qiantang, where he studied the Dharma under Dharma Master Jingyuan of Huixin Temple. He then went to Tianzhu to visit Dharma Master Cibian Jian, to learn the Tiantai teachings. He visited Lawyer Zhao at Lingzhi to request the precepts and the Zichi Commentary. He visited Chan Master Foyin Yuan at Jinshan Temple, and the Chan Master accepted his prostration. Yang Jie was surprised and asked the reason. Chan Master Yuan said, 'Uise is a monk from a foreign land. If I were to compromise my principles and follow worldly customs, how could I demonstrate the dignity of the Dharma for the teachers of China?' The court heard of this and considered the Chan Master to be knowledgeable in the greater principles. After Uise returned to his country, he built monasteries and transmitted the teachings, honoring Cibian as the founding patriarch. He also sent the new and old three translations of the Avatamsaka Sutra written in gold to Huixin Temple, building a pavilion to store them (now commonly known as the Goryeo Temple).

In the seventh month of the second year, Zhang Shangying traveled to Mount Wutai. In the middle of the night, at the Secret Demon Cliff, he saw Manjushri Bodhisattva in golden light. In the ninth month, he departed from Taiyuan, passing through Shouyang, and arrived at Zhaohua Monastery on Fangshan Mountain, the place where Elder Li wrote the Treatise on Resolving Doubts about the Avatamsaka Sutra. He found the Treatise on Resolving Doubts about the Avatamsaka Sutra under a dilapidated house. After quickly reading it, the doubts in his heart were immediately resolved. Thereupon, he moved the county government to this place and erected a statue for Elder Li. A white halo appeared on the south side of the mountain. Therefore, the elders and villagers all requested to rebuild Zhaohua Monastery, and Zhang Shangying wrote a record for it.

In the third year, the emperor ordered an eunuch to take gold to Donglin Temple to decorate the Buddha statues in the Five Halls of Divine Transport. The chief guest officer Yang Jie went to Shuanglin Temple to pay homage to the Great Wheel Repository of the Bodhisattva. While gazing in admiration...

忽自轉。大眾嘆異。杰為贊以記其事。杰嘗以凈土之道為自信。繪丈六阿彌陀佛隨身觀念。壽終之時感佛來迎。端坐而化。

四年。翰林學士蘇軾知杭州。道過金山謁佛印禪師。值師集眾入室。軾竟造之。師曰。此無坐處。內翰何來。軾曰。暫借和上四大作禪床。師曰。有一轉語。若答得當如所請。若擬議即留所繫玉帶。軾許之。置玉帶幾上。師曰。山僧四大本空。五蘊非有。內翰欲於何處坐。軾果擬議。師急呼侍者曰。收取玉帶永鎮山門。遂取納裙為報(師有偈公和韻云。病骨真堪玉帶圍。鈍根仍落箭鋒機。欲教乞食歌姬院。故與雲山舊納衣)子迨四歲不能行。及來杭請辯才法師為落𩬊。摩頂。數日即善步。軾賦詩為謝。有師來為摩頂起步趁奔鹿之句。

五年。神智升法師(慈雲下)來居越之興福。時清獻趙公抃為帥。適亢旱大疫。久禱不應。遂請師迎大士入府治。懇禱一夕雨如霔疫病亦息。抃奏於朝。賜所居曰圓通。錫師號曰神智。初是吳越王錢镠鎮越患目眚。夢素衣仙人言。來自永嘉。明旦有永嘉僧投牒。以大士像獻言。得之海潮。示夢欲歸越城。武肅即具威儀迎之。一見像即目明。乃創庵曰興福。以奉之。

七年。穎川守臣蘇軾言。佛陀波利塔院祈禱屢驗。乞降敕額。詔賜光梵之院。波利

【現代漢語翻譯】 現代漢語譯本：忽然自己旋轉起來。大眾驚歎詫異。有位名叫杰的人為此作贊並記錄此事。杰曾經以凈土法門為自己的信仰，繪製了一尊丈六高的阿彌陀佛像，隨身觀想。臨終時，他感到佛來迎接，便端坐而逝。

四年，翰林學士蘇軾擔任杭州知州。路過金山寺時，他去拜訪佛印禪師。正趕上禪師召集僧眾入室，蘇軾還是前往拜見。禪師說：『這裡沒有座位，內翰（蘇軾的官職）從哪裡來？』蘇軾說：『暫且借用和尚的四大（指地、水、火、風，構成身體的元素）作禪床。』禪師說：『有一則轉語（禪宗機鋒），如果答得恰當，就如你所愿；如果猶豫不決，就留下你所繫的玉帶。』蘇軾答應了，將玉帶放在幾案上。禪師說：『山僧的四大本性是空，五蘊（指色、受、想、行、識，構成人的要素）也是虛幻的，內翰想在哪裡坐呢？』蘇軾果然猶豫了。禪師急忙叫侍者說：『收起玉帶，永遠鎮守山門。』於是取來一件舊衲衣作為回報（禪師有偈語，蘇軾和韻說：『病弱的身體真可以被玉帶圍繞，遲鈍的根性仍然落在箭鋒的機巧中。想要教乞討的歌妓去妓院，所以給你雲山舊衲衣』）。蘇軾的兒子蘇迨四歲還不能走路，等到蘇軾來杭州時，請辯才法師為他剃髮，摩頂。幾天後就能好好走路了。蘇軾作詩表示感謝，詩中有『師來為摩頂，起步趁奔鹿』的句子。

五年，神智升法師（屬於慈雲一系）來到越州興福寺居住。當時清獻趙抃擔任地方長官，正趕上大旱和嚴重的瘟疫，祈禱很久都沒有應驗。於是請神智升法師迎請大士（觀音菩薩）到府衙，懇切祈禱了一夜，雨像驟雨一樣降下，瘟疫也平息了。趙抃上奏朝廷，朝廷賜予神智升法師所居住的寺廟名為『圓通』，賜予神智升法師的稱號為『神智』。當初吳越王錢镠鎮守越州時，患有眼疾。夢見一位身穿白衣的仙人說：『我來自永嘉。』第二天早晨，有位永嘉的僧人遞上名帖，獻上大士像，說：『從海潮中得到，顯夢想要回到越城。』錢镠立即以隆重的禮儀迎接大士像。一見到大士像，眼睛立刻明亮了。於是建立庵寺，名為『興福』，來供奉大士像。

七年，穎川的郡守蘇軾上奏說，佛陀波利塔院祈禱屢次應驗，請求朝廷賜予敕額。皇帝下詔賜名為『光梵之院』。佛陀波利（Buddhapali)

【English Translation】 English version: Suddenly, it rotated by itself. The crowd marveled and wondered. A person named Jie composed a eulogy and recorded the event. Jie had taken the Pure Land path as his belief, painting a sixteen-foot-tall image of Amitabha Buddha for constant contemplation. At the end of his life, he felt the Buddha coming to greet him, and he passed away while sitting upright.

In the fourth year, the Hanlin Academician Su Shi was appointed as the prefect of Hangzhou. Passing by Jinshan Temple, he visited Chan Master Foyin. It happened that the Chan Master was gathering the monks for a private session, but Su Shi still went to see him. The Chan Master said, 'There is no seat here. Where does the Neihan (Su Shi's official title) come from?' Su Shi said, 'I'll temporarily borrow the He Shang's (monk's) four elements (earth, water, fire, and wind, the elements that constitute the body) as a meditation bed.' The Chan Master said, 'There is a turning phrase (Zen koan). If you answer correctly, it will be as you wish; if you hesitate, leave the jade belt you are wearing.' Su Shi agreed and placed the jade belt on the table. The Chan Master said, 'The mountain monk's four elements are inherently empty, and the five skandhas (form, feeling, perception, volition, and consciousness, the elements that constitute a person) are also illusory. Where does the Neihan want to sit?' Su Shi indeed hesitated. The Chan Master hurriedly called the attendant and said, 'Take the jade belt and keep it at the temple gate forever.' Then he took an old patched robe as a reward (The Chan Master had a verse, which Su Shi rhymed: 'A weak body can truly be surrounded by a jade belt, a dull root still falls into the trap of the arrow's edge. Wanting to teach a begging singing girl to go to a brothel, so I give you the old patched robe of Yunshan'). Su Shi's son, Su Dai, could not walk at the age of four. When Su Shi came to Hangzhou, he asked Dharma Master Biancai to shave his head and touch the crown of his head. After a few days, he could walk well. Su Shi wrote a poem to express his gratitude, which included the line 'The master comes to touch the crown of my head, and I start walking, chasing after a running deer.'

In the fifth year, Dharma Master Shenzhi Sheng (of the Ciyun lineage) came to reside at Xingfu Temple in Yuezhou. At that time, Qingxian Zhao Bian was the local governor, and there was a severe drought and a serious epidemic. Prayers had been offered for a long time without any response. Therefore, Dharma Master Shenzhi Sheng was invited to welcome the Great Being (Avalokitesvara Bodhisattva) to the government office, and he earnestly prayed for one night. Rain fell like a torrential downpour, and the epidemic subsided. Zhao Bian reported this to the court, and the court bestowed the name 'Yuantong' on the temple where Dharma Master Shenzhi Sheng resided, and bestowed the title 'Shenzhi' on Dharma Master Shenzhi Sheng. Initially, when King Qian Liu of Wuyue was stationed in Yuezhou, he suffered from an eye disease. He dreamed of a white-clad immortal who said, 'I come from Yongjia.' The next morning, a monk from Yongjia submitted a name card and presented an image of the Great Being, saying, 'I obtained it from the sea tide, and it appeared in a dream wanting to return to Yuecheng.' Qian Liu immediately welcomed the image of the Great Being with grand ceremonies. As soon as he saw the image, his eyes immediately became clear. Therefore, he built a monastery called 'Xingfu' to enshrine the image of the Great Being.

In the seventh year, Su Shi, the governor of Yingchuan, reported that the Buddhapali (Buddhapali) Pagoda Temple had repeatedly proven effective in answering prayers, and requested the court to grant an imperial plaque. The emperor issued an edict bestowing the name 'Guangfan Temple'.

在唐儀鳳初。復回西竺。取尊勝咒經再來譯傳。后至穎而亡。里人漆其身造塔。以嚴事之(前志言。波利持梵本入五臺不復出)○軾弟轍謫高安(瑞州)時洞山云庵與聰禪師一夕同夢。與子由出城迓五祖戒禪師。已而子贍至。三人出城候之語所夢。軾曰。八九歲時時夢身是僧往來陜右。又先妣孕時夢眇目僧求托宿。云庵驚曰。戒公陜右人。一目眇。逆數其終已五十年。而子瞻時四十九。自是常稱戒和上○四明延慶中立法師。令門人介然(鄞福泉延壽受業)創十六觀堂。以延專修凈業之士。延平陳瓘為之記(瓘字瑩中。與晁說之同稟教於立法師)。

八年。知定州蘇軾。繪水陸法像作贊十六篇。世謂辭理俱妙(今人多稱眉山水陸者由於此)。

紹聖二年。蘇軾謫惠州。韶陽南華寺重辯。請軾書柳宗元六祖碑。復題其後曰。釋迦以文設教。其譯于中國必托于儒之能言者。然後傳遠。故大乘諸經至楞嚴則委曲精盡勝妙獨出。以房融筆授故也。柳子厚南遷。始究佛法。作曹溪南嶽諸碑。妙絕古今。而南華今無石刻。重辯師謂。自唐以來頌述祖師者多矣。未有通亮如子厚者。蓋推本其言與孟氏合。其可不使學者日見而常誦之○子瞻在惠州被命遷謫儋耳(海外儋州)惠守方子容來吊曰。吾妻沈氏事僧伽謹甚。一夕夢來

【現代漢語翻譯】 現代漢語譯本 在唐儀鳳初年，他再次回到西竺（古印度）。取回《尊勝咒經》，再次翻譯傳播。後來到了穎州去世。當地人給他的遺體塗漆，建造佛塔，以莊嚴地供奉他（之前的記載說，波利帶著梵文字進入五臺山后就沒有再出來）。 蘇軾的弟弟蘇轍被貶謫到高安（瑞州）時，洞山云庵和聰禪師在一個晚上做了相同的夢，夢見和蘇轍一起出城迎接五祖戒禪師。不久之後，蘇軾也到了。三人出城等候他，談論所做的夢。蘇軾說：『我八九歲的時候，常常夢見自己是僧人，往來於陜右。』又說，『我的母親懷孕的時候，夢見一個眇目（一隻眼睛失明）的僧人請求借宿。』云庵驚訝地說：『戒公是陜右人，一隻眼睛失明。』倒推他的去世時間已經五十年了，而蘇軾當時四十九歲。從此以後，蘇軾常常稱呼戒禪師為戒和尚。 四明延慶寺的中立法師，讓他的門人介然（鄞縣福泉延壽寺的受業弟子）建立十六觀堂，用來接納專門修習凈土法門的人士。延平人陳瓘為之作記（陳瓘字瑩中，與晁說之一起向立法師學習佛法）。 元豐八年，知定州蘇軾，繪製水陸法會的法像，並作贊十六篇。世人認為他的文辭和義理都非常精妙（現在人們大多稱眉山水陸法會，就是因為這個緣故）。 紹聖二年，蘇軾被貶謫到惠州。韶陽南華寺的重辯禪師，請求蘇軾書寫柳宗元的《六祖碑》。蘇軾又在碑后題寫道：『釋迦牟尼用文字來設立教義，這些教義翻譯到中國，必定要依靠精通儒家言辭的人，才能傳播得更遠。所以大乘佛教的各種經典，到了《楞嚴經》，就委婉精妙到了極點，殊勝美妙獨一無二，這是因為有房融筆錄的緣故。』柳宗元被貶謫到南方后，才深入研究佛法，創作了《曹溪南嶽諸碑》，文筆精妙絕倫，超越古今。但是南華寺現在沒有石刻。重辯禪師說：『自從唐朝以來，頌揚祖師的人很多，但是沒有像柳宗元這樣通達透徹的。』大概是因為他的言論與孟子的思想相合。怎麼能不讓學習的人每天都看到並且經常誦讀呢？ 蘇軾在惠州被命令遷謫到儋耳（海外儋州），惠州太守方子容來慰問他說：『我的妻子沈氏侍奉僧伽（僧人）非常虔誠，一個晚上夢見僧伽來到'

【English Translation】 English version In the early years of the Yifeng era of the Tang Dynasty, he returned to West India (ancient India). He retrieved the Surangama Mantra Sutra and translated and propagated it again. Later, he passed away in Yingzhou. The local people lacquered his body and built a pagoda to solemnly enshrine him (previous records say that Polli entered Mount Wutai with the Sanskrit text and never came out again). When Su Zhe, Su Shi's younger brother, was demoted to Gao'an (Ruizhou), Yun'an of Dongshan and Chan Master Cong had the same dream one night, dreaming of going out of the city with Su Zhe to welcome the Fifth Ancestor, Chan Master Jie. Soon after, Su Shi also arrived. The three of them went out of the city to wait for him and talked about their dreams. Su Shi said, 'When I was eight or nine years old, I often dreamed that I was a monk traveling back and forth in Shanxi.' He also said, 'When my mother was pregnant, she dreamed of a one-eyed monk asking for lodging.' Yun'an exclaimed, 'Master Jie is from Shanxi and is one-eyed.' Counting back, it had been fifty years since his death, and Su Shi was forty-nine years old at the time. From then on, Su Shi often referred to Chan Master Jie as 'Monk Jie'. Dharma Master Zhongli of Yanging Temple in Siming, ordered his disciple Jieran (a disciple of Yanshou Temple in Yin County Fuquan) to create the Sixteen Contemplation Hall to accommodate those who specialized in practicing the Pure Land Dharma. Chen Guan of Yanping wrote a record for it (Chen Guan, styled Yingzhong, studied the Dharma with Dharma Master Zhongli together with Chao Shuozhi). In the eighth year of Yuanfeng, Su Shi, the prefect of Dingzhou, painted the Dharma images for the Water and Land Dharma Assembly and wrote sixteen eulogies. The world considered his words and principles to be extremely exquisite (nowadays, people mostly refer to the Meishan Water and Land Dharma Assembly because of this). In the second year of Shaosheng, Su Shi was demoted to Huizhou. Chan Master Chongbian of Shaoyang Nanhua Temple requested Su Shi to write Liu Zongyuan's 'Sixth Ancestor Stele'. Su Shi also wrote after the stele: 'Sakyamuni established doctrines with words, and the translation of these doctrines into China must rely on those who are proficient in Confucian language in order to spread them further. Therefore, the various sutras of Mahayana Buddhism, when it comes to the Surangama Sutra, are extremely subtle and exquisite, uniquely outstanding, because it was recorded by Fang Rong.' After Liu Zongyuan was demoted to the south, he deeply studied the Dharma and created the 'Caoxi Nanyue Steles', with exquisite writing surpassing the past and present. However, Nanhua Temple does not have stone carvings now. Chan Master Chongbian said, 'Since the Tang Dynasty, there have been many people who praised the patriarchs, but none have been as thorough and insightful as Liu Zongyuan.' It is probably because his words are in line with the thoughts of Mencius. How can we not let students see and recite them every day?' Su Shi was ordered to be demoted to Dan'er (overseas Danzhou) while in Huizhou. Fang Zirong, the prefect of Huizhou, came to comfort him and said, 'My wife, Shen, serves Sangha (monks) very devoutly. One night, she dreamed that Sangha came to'

別。問何往。曰當與蘇子瞻同行。后七十二日有命。今適其日。豈非事已前定。南行之日攜阿彌陀佛一軸。人問其故。答曰。此軾往生西方公據也。及在儋。得蜀人張氏畫十八阿羅漢。遂為之贊。復題其後曰。佛滅度后閻浮提眾生剛狠自用莫肯信入。故諸聖賢皆隱不現。獨以設像遺言提引未悟。而峨眉五臺廬山天臺。猶出光景變異使人瞭然見之。軾家藏十八羅漢像。每設茶供則化為白乳。或凝為花桃李芍葯僅可指名。或云。羅漢慈悲深重急於接物。故多見神變。倘其然乎。今以授子由。使以時脩敬。

三年。袁州仰山有舍利石塔自然出現。高二十丈○黃庭堅謫居黔南。制酒絕欲。讀大藏經凡三年。常曰。利衰譭譽稱譏苦樂。此之八風於四儀中未嘗相離。雖古之元聖大智。有立於八風之外乎。非學道不知也(大般若經云。菩薩所行於利於衰于毀於譽于稱于譏于苦於樂。平等不變)○法雲秀禪師謂魯直曰。君作艷歌蕩人淫心。使逾禮越禁。其罪非止墮惡道而已。魯直自此不復作。李伯時善畫馬。師戒之曰。為士夫以畫行已可恥。況又作馬。伯時曰。無乃墮惡道乎。師曰。君思其神駿念之不忘。異日必入馬腹。伯時愕然。乃多畫觀音以洗其過。

四年。四明大梅山法英禪師等十八人列狀于郡稱。杭州僧元照至郡

【現代漢語翻譯】 現代漢語譯本： 有人問他將去哪裡，他說：『我將與蘇軾（蘇子瞻）一同前往。』（蘇軾）說：『七十二天後將有命運的安排，今天恰好是那一天，難道不是一切早已註定嗎？』南行那天，他帶著一幅阿彌陀佛（Amitābha）的畫像。有人問他原因，他回答說：『這是蘇軾往生西方的憑據。』等到他在儋州時，得到蜀人張氏所畫的十八阿羅漢（Arhat）像，於是為之作贊，又在後面題寫道：『佛陀滅度后，閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生剛強固執，自以為是，不肯相信佛法。所以諸位聖賢都隱沒不現，唯獨留下佛像和遺教來引導尚未覺悟的人。而峨眉山、五臺山、廬山、天臺山，仍然顯現光影和變異，使人們清楚地看到。』蘇軾家中收藏著十八羅漢像，每次擺設茶供時，就會化為白色的乳汁，或者凝結成花朵，如桃花、李花、芍藥花等，可以指名辨認。有人說：『羅漢的慈悲心深重，急於接引眾生，所以常常顯現神變。』或許真是這樣吧。現在將這幅畫交給子由（蘇轍，蘇軾的弟弟），讓他按時恭敬供奉。 三年後，袁州仰山出現了一座自然形成的舍利石塔（relic stupa），高二十丈。黃庭堅（Huang Tingjian）被貶謫到黔南，戒酒絕欲，閱讀大藏經（Tripitaka）凡三年。他常說：『利、衰、毀、譽、稱、譏、苦、樂，這八風在四種儀態中從未分離。即使是古代的元聖大智之人，有誰能立於八風之外呢？不學道是不會知道的。』（《大般若經》云：菩薩所行於利、于衰、于毀、于譽、于稱、于譏、于苦、於樂，平等不變。）法雲秀禪師（Fayun Xiu）對黃魯直（黃庭堅的字）說：『你創作艷歌，動搖人心，使人逾越禮法禁忌，其罪過不僅僅是墮入惡道而已。』黃魯直從此不再創作艷歌。李伯時（Li Boshi）擅長畫馬，法雲秀禪師告誡他說：『作為士大夫，以畫技聞名已經可恥，何況又畫馬呢？』李伯時問：『難道會墮入惡道嗎？』法雲秀禪師說：『你思念馬的神駿，念念不忘，將來必定會轉生為馬。』李伯時聽后驚愕不已，於是多畫觀音（Avalokiteśvara）像來洗滌自己的罪過。 四年後，四明大梅山法英禪師（Faying）等十八人向郡里遞交訴狀，稱杭州僧人元照（Yuanzhao）來到郡里。

【English Translation】 English version: Someone asked him where he was going, and he replied, 'I am going with Su Shi (Su Zizhan).' (Su Shi) said, 'In seventy-two days, there will be a destined arrangement, and today is precisely that day. Isn't everything already predetermined?' On the day of his journey south, he carried a scroll of Amitābha (Amitābha, the Buddha of Infinite Light). Someone asked him the reason, and he replied, 'This is Su Shi's proof of rebirth in the Western Pure Land.' When he was in Danzhou, he obtained a painting of the Eighteen Arhats (Arhat, enlightened disciples of the Buddha) by Zhang of Shu, and he wrote a eulogy for it, adding at the end: 'After the Buddha's Parinirvana, the sentient beings of Jambudvipa (Jambudvipa, the continent where we live) are stubborn and self-willed, unwilling to believe in the Dharma. Therefore, all the sages have hidden themselves, leaving only images and teachings to guide those who are not yet enlightened. Yet Mount Emei, Mount Wutai, Mount Lu, and Mount Tiantai still manifest light and transformations, allowing people to see them clearly.' Su Shi's family possessed a painting of the Eighteen Arhats, and whenever tea was offered, it would transform into white milk or congeal into flowers, such as peach blossoms, plum blossoms, and peonies, which could be identified by name. Some say, 'The compassion of the Arhats is profound, and they are eager to receive beings, so they often manifest miraculous changes.' Perhaps this is true. Now, I give this painting to Ziyou (Su Zhe, Su Shi's younger brother) so that he may respectfully offer it in due time. Three years later, a naturally formed relic stupa (relic stupa) appeared on Mount Yang in Yuanzhou, twenty zhang in height. Huang Tingjian (Huang Tingjian) was exiled to Qiannan, where he abstained from alcohol and desire, reading the Tripitaka (Tripitaka, the collection of Buddhist scriptures) for three years. He often said, 'Gain, loss, disgrace, honor, praise, ridicule, suffering, and joy—these eight winds are never separate in the four postures. Even the ancient sages of great wisdom, who can stand outside the eight winds? One would not know this without studying the Way.' (The Mahaprajnaparamita Sutra says: The Bodhisattva's conduct in gain, loss, disgrace, honor, praise, ridicule, suffering, and joy is equal and unchanging.) Chan Master Fayun Xiu (Fayun Xiu) said to Huang Luzhi (Huang Tingjian's courtesy name), 'You create sensual songs that stir people's hearts and cause them to transgress propriety and prohibitions. The sin is not merely falling into evil realms.' Huang Luzhi ceased writing sensual songs from then on. Li Boshi (Li Boshi) was skilled at painting horses, and Chan Master Fayun Xiu warned him, 'For a scholar-official to be known for his painting skills is already shameful, let alone painting horses.' Li Boshi asked, 'Will I fall into evil realms?' Chan Master Fayun Xiu said, 'You think of the horses' divine swiftness, never forgetting it. In the future, you will surely be reborn as a horse.' Li Boshi was shocked and painted many images of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) to cleanse his sins. Four years later, Chan Master Faying (Faying) of Mount Damei in Siming and eighteen others submitted a petition to the prefecture, stating that the Hangzhou monk Yuanzhao (Yuanzhao) had come to the prefecture.

分凈土集云是唐慈愍三藏作。雖以勸修凈業為名。意實譭謗禪宗指為異見著空之人。英等今檢藏經即無此文。遂作解謗一通以詰之。乞取問元照窮核真偽。照無以為答。乃稱古藏有本。州司知其理窮。而敬其持律。但令收毀元本以和解之(解謗書刻板在梅山。說義立理最為雅正)。

述曰。大智以英才偉器受弘律之任。資持之記與會正並行。而獨盛於今時。其為名世有足重者。及觀其偏贊凈土。述新疏以反智者。假慈愍集以畔六祖。何為其若是也耶。大氐此師檢身之學為有餘。而明心之道未盡善也。慈愍集已毀。律家猶存新疏。識者必能別之。

五年二月。錢唐律師元照於四明開元寺建戒壇。準律如法為東南受戒之勝。

元符元年。袁州木平山有舍利石塔自然出現。夜放五色虹光。有丈六佛在月輪中。觀音羅漢列侍左右。

二年。袁州東山石崖有羅漢尊像出見。○夏四月不雨。袁州守臣王古往禱于木平山聖塔。巖中放光。見白衣大士身金瓔珞獲舍利。五色大如棗。中有臺觀之狀。復往仰山塔所。見泗州大士維摩羅漢列居左右。已而大雨沾足。郡聞于朝。詔賜木平塔曰會慶。仰山塔曰瑞慶。

三年詔治泰陵(哲宗壽陵)登封令(洛陽西京)樓異(四明樓攻愧祖官至尚書)請因餘力修嵩高

少林道場。官民同役一朝而具。名曰面壁蘭若。既而林中產芝草十二本。雨甘露于池上。夜有光屬於天。後山陳無已為之記。

徽宗(神宗第十子。哲宗異母弟。母欽慈太后陳氏。永祐陵)

建中靖國元年。法雲寺佛國禪師惟白。撰續燈錄三十卷進上。賜御製序○七月東坡蘇軾卒于毗陵。時錢濟明侍旁曰。公平生學佛。此日如何。軾曰。此語亦不受。遂化。

崇寧元年。赦書節文。應天下名德僧道。為眾師法未有謚號者。仰所屬勘會以聞。

二年。賜終南山唐澄照律師道宣謚法慧大師。天竺山慈雲大師遵式謚法寶大師。南屏梵臻謚實相大師。孤山智圓謚法海大師。

三年。敕迎相國寺三朝御贊釋迦佛牙。入內供養。隔水晶匣舍利出如雨點。因制贊曰。大聖釋迦文。虛空等一塵。有求皆赴感。無剎不分身。玉瑩千輪在。金剛百鍊新。我今恭敬禮。普愿濟群倫○詔謚白馬寺摩騰三藏啟道圓通法師。竺法蘭開教總持法師。雙林傅大士等空紹覺大士。方山李長者顯教妙嚴長者○楊州奏。泗州大聖屢見於普慧塔。

四年。金州奏。清湘有豪光見獲石羅漢。賜名感應。瑞像迎至精舍。大放光明○尚書王古因閱大藏撰法寶標目八卷。其法于每經之下錄出因緣事蹟所說法門。使覽題便能知旨。沙

【現代漢語翻譯】 現代漢語譯本：少林道場，官府和百姓一同出力，很快就建成了。起名為面壁蘭若。之後，林中生長出十二株靈芝草，池塘上降下甘露，夜晚有光芒直射天空。後山人陳無已為此作了記載。

徽宗（神宗第十子，哲宗異母弟，母親是欽慈太后陳氏，葬于永祐陵）

建中靖國元年，法雲寺的佛國禪師惟白，撰寫了《續燈錄》三十卷進獻給朝廷，徽宗賜予御製序。七月，東坡蘇軾在毗陵去世。當時錢濟明在旁侍奉，問道：『先生平生學佛，今日如何？』蘇軾說：『這句話也不接受。』說完就去世了。

崇寧元年，赦書的節選內容：對於天下有名的有德行的僧人和道士，作為大眾的師表但沒有謚號的，責令所屬部門調查覈實後上報。

崇寧二年，賜予終南山唐澄照律師道宣謚號為法慧大師，天竺山慈雲大師遵式謚號為法寶大師，南屏梵臻謚號為實相大師，孤山智圓謚號為法海大師。

崇寧三年，皇帝下令迎請相國寺珍藏的三朝御贊釋迦佛牙，放入宮中供養。隔著水晶匣子，舍利子像雨點一樣涌出。於是皇帝作贊曰：『大聖釋迦文，虛空等一塵。有求皆赴感，無剎不分身。玉瑩千輪在，金剛百鍊新。我今恭敬禮，普愿濟群倫。』皇帝詔令追諡白馬寺摩騰三藏為啟道圓通法師，竺法蘭為開教總持法師，雙林傅大士為等空紹覺大士，方山李長者為顯教妙嚴長者。揚州上奏，泗州大聖多次顯現在普慧塔。

崇寧四年，金州上奏，清湘出現豪光，發現石羅漢，賜名感應。瑞像被迎至精舍，大放光明。尚書王古因為閱讀大藏經，撰寫了《法寶標目》八卷，其方法是在每部經書下面記錄出因緣事蹟和所說的法門，使讀者看了題目就能知道要旨。沙門

【English Translation】 English version: At the Shaolin monastery, officials and commoners worked together to quickly build it. It was named 'Facing-the-Wall Vihara' (Mianbi Lanruo). Afterwards, twelve spirit fungus (zhicao) plants grew in the forest, sweet dew rained upon the pond, and at night light shone directly into the sky. Chen Wuyi of the Back Mountain wrote a record of this.

Emperor Huizong (tenth son of Emperor Shenzong, half-brother of Emperor Zhezong, mother was Empress Dowager Qinci Chen, buried in Yongyou Mausoleum)

In the first year of Jianzhong Jingguo (era), Chan Master Wei Bai of Foguo Temple in Fayun Monastery, presented thirty volumes of 'Supplement to the Record of the Lamp' (Xu Deng Lu). Emperor Huizong bestowed a preface written by himself. In July, Su Shi (Dongpo) died in Piling. At that time, Qian Jiming was attending him and asked: 'Sir, you have studied Buddhism all your life, what is it like today?' Su Shi said: 'I do not accept even this statement.' Then he passed away.

In the first year of Chongning (era), an excerpt from the imperial edict stated: 'For the eminent and virtuous monks and Taoists in the realm, who serve as teachers for the masses but do not have posthumous titles, the relevant departments are ordered to investigate and verify before reporting.'

In the second year of Chongning (era), the lawyer Tang Chengzhao Daoxuan of Zhongnan Mountain was posthumously granted the title 'Great Master of Dharma Wisdom' (Fa Hui Da Shi), the Great Master Ciyun Zunshi of Tianzhu Mountain was posthumously granted the title 'Great Master of Dharma Treasure' (Fa Bao Da Shi), Fan Zhen of Nanping was posthumously granted the title 'Great Master of Reality Appearance' (Shi Xiang Da Shi), and Zhiyuan of Gushan was posthumously granted the title 'Great Master of Dharma Ocean' (Fa Hai Da Shi).

In the third year of Chongning (era), the emperor ordered the welcoming of the Shakyamuni Buddha's tooth, which had been praised by three emperors and was treasured in Xiangguo Temple, to be enshrined in the palace. Through the crystal box, the relics emerged like raindrops. Thereupon, the emperor composed a eulogy, saying: 'Great Sage Shakyamuni, equal to a mote of dust in the void. All requests are answered, and bodies are manifested in every realm. The jade shines with a thousand wheels, and the vajra is newly forged a hundred times. I now respectfully pay homage, and universally wish to save all beings.' The emperor decreed that the Tripitaka Master Moteng of Baima Temple be posthumously titled 'Dharma Master of Enlightenment and Thorough Understanding' (Qidao Yuantong Fa Shi), the Tripitaka Master Zhu Falan be posthumously titled 'Dharma Master of Initiating Teaching and Holding the Totality' (Kaijiao Zongchi Fa Shi), the Great Scholar Fu Dashi of Shuanglin be posthumously titled 'Great Scholar of Equal Emptiness and Inheriting Enlightenment' (Dengkong Shaojue Da Shi), and the Layman Li Changzhe of Fangshan be posthumously titled 'Layman of Manifesting Teaching and Wondrous Adornment' (Xianjiao Miaoyan Changzhe). Yangzhou reported that the Great Sage of Sizhou had repeatedly appeared at the Puhui Pagoda.

In the fourth year of Chongning (era), Jinzhou reported that a radiant light appeared in Qingxiang, and a stone Arhat was discovered, named 'Response of Senses' (Ganying). The auspicious image was welcomed to the monastery, emitting great light. The Minister Wang Gu, after reading the Great Treasury of Sutras (Da Zang Jing), compiled eight volumes of 'Index of Dharma Treasures' (Fa Bao Biao Mu). His method was to record the causes and conditions, events, and the Dharma teachings under each sutra, so that readers could understand the essence by looking at the title. The Shramana

門梵真為對校。刻其板于永嘉。

五年十月。詔曰。有天下者尊事上帝敢有弗虔。而釋氏之教。乃以天帝置於鬼神之列。瀆神逾分。莫此之甚。有司其除削之。又敕水陸道場內設三清等位元豐降詔止絕。務在檢舉施行。舊來僧居多設三教像。遂為院額殿名。釋迦居中。老君居左。孔聖居右。非所以奉天真與儒教之意。可迎其像歸道觀學舍以正其名。洛京沙門永道讀詔泣曰。域中孔老法天制教。故不違天。佛出世法。天人所師。故不違佛。自古明王奉佛以事上帝者。為知此理也。佛法平等。故其垂教雖聖凡俱會。而君臣尊卑之分莫不自殊。祖宗以來奉法已定。一旦除削。吾恐毀法之禍兆於此矣。聞者為之憮然。

大觀元年。詔將作監李遇往啟聖院移釋迦栴檀像置御容殿。輿像已至。而朵殿橫樑低不可度。眾方懼。像忽斂肩俯首。輿竟度無礙。上下為之鼓舞。上嘗聞大后禮像于足下度線。翌旦上幸寺焚香。令小珰持紙度像足。眾失聲曰。過矣。上益嘉嘆○敕道士位居僧上。○敕左街凈因寺道楷。遷主法雲。賜紫衣定照禪師。楷表辭曰。貧道幼別父母。為之誓曰。出家之後期不以利名為求。當一意學道報罔極度生靈答君恩。有渝此心永棄身命。今若竊冒𠖥榮。則上負親心下違本誓。敢辭。上遣開卦尹李孝壽赍敕

【現代漢語翻譯】 現代漢語譯本：門梵真負責對校，並將底板雕刻于永嘉。

五年十月，皇帝下詔說：『擁有天下的人都應尊敬上天，怎敢不虔誠？而佛教的教義，竟然將天帝置於鬼神之列，褻瀆神靈，超越本分，沒有比這更嚴重的了。有關部門應當去除、削減佛教的影響。』又敕令水陸道場內設定三清等神位的做法停止，因為元豐年間已經下詔禁止了。務必檢查並施行。舊時僧人居住的地方，大多設定三教（儒、釋、道）的塑像，甚至作為寺院的名稱和殿堂的名字，釋迦牟尼佛像居中，老君（老子）居左，孔聖（孔子）居右，這不是尊奉天真（道教）和儒教的本意。可以將這些塑像迎回道觀和學舍，以正其名。洛陽的沙門（和尚）永道讀了詔書後哭著說：『世間的孔子和老子傚法天道來制定教義，所以不違背天道。佛是出世之法，是天人和人們的導師，所以不違背佛法。自古以來，英明的君王信奉佛教來侍奉上天，是因為懂得這個道理啊。佛法是平等的，所以它的教義雖然聖人和凡人都參與，但是君臣尊卑的分別沒有不各自不同的。』祖宗以來信奉佛法已經確定，一旦去除、削減，我恐怕毀壞佛法的災禍就由此開始了。』聽到的人都為此感到悵然。

大觀元年，皇帝下詔讓將作監的李遇前往啟聖院，將釋迦牟尼的旃檀木像移到御容殿。運送佛像的車已經到了，但是殿的橫樑太低，無法通過。大家都感到害怕。佛像忽然收斂肩膀，低下頭，車子竟然順利通過，沒有阻礙。上下官員都為此歡呼雀躍。皇帝曾經聽說皇太后在佛像的腳下測量長度。第二天，皇帝駕臨寺廟焚香，命令小太監拿著紙去測量佛像的腳。眾人失聲說：『過分了！』皇帝更加讚歎。皇帝下令道士的地位在僧人之上。皇帝下令左街凈因寺的道楷，遷居主持法雲寺，賜予紫衣，封為定照禪師。道楷上表辭謝說：『貧道年幼時離開父母，曾發誓說：出家之後，一定不以利益和名聲為追求，應當一心學道，報答父母的恩情，度化眾生，報答君王的恩德。如果違背這個心願，就永遠拋棄生命。現在如果偷偷地冒領虛假的榮譽，那就是上對不起父母的心，下違背當初的誓言。』因此，我冒昧地辭謝。皇帝派遣開卦的尹李孝壽帶著敕令前往。

【English Translation】 English version: Men Fanzhen was responsible for proofreading and engraving the printing plates in Yongjia.

In the tenth month of the fifth year, the emperor issued an edict saying: 'Those who possess the empire should respect God; how dare they be irreverent? Yet the teachings of Buddhism place the Heavenly Emperor among the ranks of ghosts and spirits, blaspheming the divine and exceeding all bounds. Nothing is more egregious than this. The relevant authorities should remove and diminish its influence.' Furthermore, he ordered the cessation of setting up positions for the Three Pure Ones (Sanqing) and other deities within the Water and Land Dharma Assemblies (Shuilu Daochang), as an edict had already been issued during the Yuanfeng era to prohibit this. It is imperative to inspect and implement this. In the past, many monks' residences were adorned with statues of the Three Teachings (Confucianism, Buddhism, and Taoism), even using them as names for temples and halls, with Shakyamuni Buddha (Shijiamouni) in the center, Laozi (Laojun) on the left, and Confucius (Kong Sheng) on the right. This is not in accordance with the intention of honoring Tianzhen (Taoism) and Confucianism. These statues can be welcomed back to Taoist temples and schools to rectify their names. Yongdao, a Shamen (monk) from Luoyang, wept upon reading the edict, saying: 'Confucius and Laozi in this world emulate the Way of Heaven (Tian Dao) to establish teachings, so they do not violate the Way of Heaven. The Buddha's teachings are transcendent, and he is the teacher of gods and humans, so he does not violate the Buddha's Dharma. Since ancient times, enlightened rulers have revered Buddhism to serve Heaven because they understand this principle. The Buddha's Dharma is equal, so although both sages and ordinary people participate in its teachings, the distinctions between ruler and subject, noble and humble, are not disregarded. Since the ancestors, the practice of revering the Dharma has been established. Once it is removed and diminished, I fear that the calamity of destroying the Dharma will begin from this.' Those who heard this felt disheartened.

In the first year of the Daguan era, the emperor issued an edict ordering Li Yu of the Directorate of Works (Jiangzuo Jian) to go to Qisheng Monastery and move the sandalwood statue of Shakyamuni (Shijiamouni) to the Imperial Portrait Hall (Yurong Dian). The cart carrying the statue had arrived, but the horizontal beam of the hall was too low to pass through. Everyone was afraid. Suddenly, the statue drew in its shoulders and lowered its head, and the cart passed through smoothly without hindrance. The officials above and below cheered and rejoiced. The emperor had heard that the Empress Dowager had measured the length at the feet of the statue. The next day, the emperor visited the temple to burn incense and ordered a young eunuch to take paper and measure the statue's feet. The crowd exclaimed, 'It's excessive!' The emperor praised it even more. The emperor ordered that the position of Taoist priests be above that of monks. The emperor ordered Dao Kai of Jingyin Temple (Jingyin Si) on the left street to move to preside over Fayun Temple (Fayun Si), and bestowed upon him a purple robe, conferring the title of Chan Master Dingzhao. Dao Kai submitted a memorial declining, saying: 'When this poor monk was young, I left my parents and vowed: After leaving home, I will certainly not seek profit or fame, but should single-mindedly study the Way, repay the kindness of my parents, liberate sentient beings, and repay the emperor's grace. If I violate this vow, I will abandon my life forever. Now, if I secretly accept false honors, then I would be ungrateful to my parents' hearts above and violate my original vow below.' Therefore, I presume to decline. The emperor sent Yin Li Xiaoshou, who was in charge of divination, to go with the imperial edict.

書諭之。楷確執不回。上怒收付獄。有司問。長老有疾法應免罪。楷曰。平生不妄語。豈敢稱疾罔上。遂受罰。著逢掖流淄州。都城道俗莫不流涕(音體眼淚)。

二年正月。上受八寶大赦天下。敕淄州道楷自便。師歸隱芙蓉湖之庵居。學者益至。朝廷聞之賜額華嚴○西京寶應寺僧孔清覺。居杭之白雲庵。依彷彿經立四果十地。分大小兩乘造論數篇。傳於流俗。從之者稱白雲和上。名其徒曰。白雲菜。其說專斥禪宗。覺海愚禪師力論其偽。坐流恩州。

鑒曰。白雲之徒幾與白蓮相混。特以無妻子為異耳。人見其晨夕持誦躬耕自活。為似可敬。然察其愚癡誕言妄干正道。則識者所當深嫉而力排之也。

三年。敕勛臣戚里應功德墳寺自造屋置田止賜名額蠲免科敷從本家請僧住持。不許指佔有額寺院充墳寺功德。許御史臺內侍省彈劾施行。

致和元年。敕先聖廟用二十四戟。曾參等所封侯爵犯先聖諱。甚失弟子尊師之禮。別擬封者七人(曾子先封瑕丘伯。司馬牛楚丘。子張宛丘。石處營丘。琴開頓丘。南宮子容龔丘。已上六人在七十弟子數。左丘明瑕丘。穀梁赤龔丘。戴聖楚丘。已上三名在從祀數)。

述曰。世之為儒者。知尊夫子為先聖。而不知避其諱。如唐宋詩人好以先聖名為戲。其不

【現代漢語翻譯】 現代漢語譯本：皇上下令責備他，但釋楷堅決不改變。皇上大怒，將他收監。有關官員審問他，說：『長老您有疾病，按律法應該可以免罪。』釋楷說：『我平生從不說謊，怎敢假稱有病欺騙皇上？』於是接受了懲罰，被流放到淄州。都城裡的僧人和百姓沒有不流淚的。

二年正月，皇上頒佈八寶大赦令，赦免天下罪犯，並下令讓釋楷自行返回。釋楷回到芙蓉湖的庵居住，前來學習的人越來越多。朝廷聽說了這件事，賜予庵額『華嚴』。西京寶應寺的僧人孔清覺，住在杭州的白雲庵，模彷彿經，設立四果十地，分大小乘，撰寫了多篇論著，在民間流傳。跟隨他的人稱他為『白雲和上』，稱他的徒弟為『白雲菜』。他的學說專門詆譭禪宗。覺海愚禪師極力駁斥他的虛偽，因此被流放到恩州。

鑒曰：『白雲的徒弟幾乎與白蓮教相混淆，只是沒有妻子這一點不同罷了。人們見他們早晚誦經，親自耕作，自食其力，覺得似乎值得尊敬。然而考察他們愚蠢荒誕的言論，妄圖干擾正道，那麼有識之士就應當深惡痛絕並極力排斥他們。』

三年，皇上下令，功臣和皇親國戚應功德而建造的墳寺，自己建造房屋，購置田地，只賜予名額，免除賦稅，從本家請僧人來住持。不允許指佔有額的寺院來充當墳寺功德。允許御史臺和內侍省彈劾並施行。

致和元年，皇上下令，先聖廟使用二十四戟。曾參（Zeng Shen，孔子的弟子）等人被封的侯爵名號冒犯了先聖的名諱，非常不合弟子尊敬老師的禮節。另外擬定封號的有七人（曾子（Zeng Zi）先前被封為瑕丘伯，司馬牛（Sima Niu）封楚丘，子張（Zi Zhang）封宛丘，石處（Shi Chu）封營丘，琴開（Qin Kai）封頓丘，南宮子容（Nangong Zirong）封龔丘，以上六人在七十弟子之列。左丘明（Zuo Qiuming）封瑕丘，穀梁赤（Guliang Chi）封龔丘，戴聖（Dai Sheng）封楚丘，以上三名在從祀之列）。

述曰：世上的儒者，只知道尊敬孔子為先聖，卻不知道避諱他的名字。如同唐宋詩人喜歡用先聖的名字來開玩笑，這實在是不敬。

【English Translation】 English version: The emperor issued an edict rebuking him, but Shi Kai firmly refused to change. The emperor was furious and had him imprisoned. The officials interrogated him, saying, 'Elder, you have an illness, and according to the law, you should be exempt from punishment.' Shi Kai said, 'I have never lied in my life, how dare I falsely claim illness to deceive the emperor?' So he accepted the punishment and was exiled to Zizhou. The monks and laypeople in the capital city all shed tears.

In the first month of the second year, the emperor issued the Eight Treasures Amnesty, pardoning criminals throughout the land, and ordered Shi Kai to return at his own convenience. The master returned to his hermitage by Furong Lake, and more and more scholars came to study. The court heard of this and bestowed the name 'Huayan' on the hermitage. Kong Qingjue, a monk from Bao'ying Temple in Xijing, lived in Baiyun Hermitage in Hangzhou. Imitating the Buddhist scriptures, he established the Four Fruits and Ten Grounds, divided into the Great and Small Vehicles, and wrote several treatises that circulated among the common people. Those who followed him called him 'Baiyun Hesang' (White Cloud Monk), and his disciples were called 'Baiyun Cai' (White Cloud Vegetables). His teachings were specifically aimed at slandering the Chan (Zen) school. Zen Master Juehai Yu vehemently refuted his falsehoods and was therefore exiled to Enzhou.

Jian said: 'The followers of Baiyun are almost indistinguishable from the White Lotus sect, except that they do not have wives. People see them chanting scriptures morning and evening, tilling the land themselves, and living off their own labor, and think they are worthy of respect. However, examining their foolish and absurd words, attempting to interfere with the true path, then those with discernment should deeply despise and vehemently reject them.'

In the third year, the emperor ordered that meritorious officials and imperial relatives who built ancestral temples for merit should build their own houses, purchase land, and only be granted names and exemptions from taxes. They should invite monks from their own families to preside over the temples. It was not permitted to seize existing temples with names to serve as ancestral temples for merit. The Censorate and the Palace Attendants' Office were allowed to impeach and implement this.

In the first year of Zhihe, the emperor ordered that twenty-four halberds be used in the Temple of the Former Sage (Confucius). The titles of nobility conferred on Zeng Shen (Zeng Shen, disciple of Confucius) and others offended the name of the Former Sage, which was very disrespectful to the teacher. Seven other titles were proposed (Zeng Zi (Zeng Zi) was previously enfeoffed as the Earl of Xiaqiu, Sima Niu (Sima Niu) was enfeoffed as Chuqiu, Zi Zhang (Zi Zhang) was enfeoffed as Wanqiu, Shi Chu (Shi Chu) was enfeoffed as Yingqiu, Qin Kai (Qin Kai) was enfeoffed as Dunqiu, Nangong Zirong (Nangong Zirong) was enfeoffed as Gongqiu, the above six are among the seventy disciples. Zuo Qiuming (Zuo Qiuming) was enfeoffed as Xiaqiu, Guliang Chi (Guliang Chi) was enfeoffed as Gongqiu, Dai Sheng (Dai Sheng) was enfeoffed as Chuqiu, the above three are among those who are enshrined).

Shu said: Scholars of the world only know to respect Confucius as the Former Sage, but do not know to avoid his name. Like the Tang and Song poets who liked to make jokes with the name of the Former Sage, this is truly disrespectful.

知禮若是。退之詩云。乘槎追聖丘。歐陽詩云。仁義丘與軻。又丘門安敢輒論詩。二儒排佛老尊孔孟。常切切然。而反侮聖人之名。韓歐尚不知禮。余不足責也。大哉。祐陵之知尊先聖也。謂曾子等封邑犯諱。為失弟子之禮。而別擬其封。後世為儒者有能推此意義達之中朝乞行迴避之條。豈不為儒門之有師法。

筠州沙門惠洪(字覺范)坐交宰相張商英節使郭天信流崖州。靈源清禪師聞之嘆曰。蘭植中塗。必無經時之翠。桂生幽壑。終抱彌年之丹。古人謂。聰明深察而近於死者。好議人者也。在覺范有之矣。

二年。侍郎邊知白。自京師至臨川。觸暑成病。忽夢白衣天人以水灑之。頂踵清寒。覺而頓爽。於是集古今靈驗。作觀音感應集四卷行於世(刻板上竺)○嘉州奏。風雷折古樹。中有定僧爪𩬊被體。詔輿至禁中。譯經三藏金總持。令擊金磬以覺之(音教誤也)詢其名。曰我遠法師弟慧持也。因游峨眉至此。問欲何歸。曰陳留古樹中。詔以禮送之。因圖形制贊云。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死何勞木作皮(凡三偈今錄其一出普燈)。

述曰。持師本傳。謂在[郫-卑+((白-日+田)/廾)]縣龍淵順寂。有臨終遺命。今乃雲遊峨眉至此。意者聖師神化。不可以生

【現代漢語翻譯】 現代漢語譯本：如果懂得禮節就該像這樣。退之（指韓愈）的詩中說：『乘槎追趕聖人孔丘。』歐陽（指歐陽修）的詩中說：『仁義在於孔丘與孟軻。』又說：『孔丘的門人哪裡敢隨便評論詩歌。』這兩位儒者排斥佛老，尊崇孔孟，常常懇切地這樣做，卻反而侮辱了聖人的名號。韓愈和歐陽修尚且不懂得禮節，我就不必責備其他人了。偉大啊，祐陵（指宋神宗）懂得尊重先聖！他認為用曾子等人的封邑觸犯了（孔子的）名諱，是失去了弟子應有的禮節，因此另外擬定了他們的封號。後世的儒者如果能夠推廣這種意義，向朝廷請求實行避諱的條令，那豈不是儒門有了師法嗎？ 筠州沙門惠洪（字覺范）因為與宰相張商英、節度使郭天信交往而被流放到崖州。靈源清禪師聽到這件事後嘆息道：『蘭花種植在路邊，必定沒有長久的翠綠；桂樹生長在幽深的山谷，終究懷抱多年的紅色。』古人說：『聰明而又深刻，卻接近死亡的人，是喜歡議論別人的人。』這句話在覺范身上應驗了。 二年後，侍郎邊知白從京城來到臨川，因為暑熱而生病。忽然夢見一位身穿白衣的天人用水灑在他身上，從頭到腳都感到清涼寒冷，醒來后立刻感到舒暢。於是他收集古今的靈驗事例，創作了《觀音感應集》四卷，在世上流傳（刻印在上竺寺）。嘉州上奏說，風雷劈斷了一棵古樹，樹中有一位入定的僧人，指甲和頭髮覆蓋了身體。皇帝下詔用車輛將他送到禁中，讓翻譯佛經的三藏法師金總持敲擊金磬來喚醒他（敲擊的聲音被誤解了）。詢問他的名字，他說：『我是遠法師的弟子慧持。』因為遊歷峨眉山來到這裡。問他想去哪裡，他說：『陳留的古樹中。』皇帝下詔用禮儀將他送去。於是畫了他的畫像並製作讚語說：『七百年來老古錐（指老僧），定中的訊息有誰知道？不如像達摩祖師那樣只穿著一隻鞋西歸而去，生死哪裡需要用木頭做皮囊？』（共有三首偈語，現在只記錄其中一首，出自《普燈錄》）。 作者評論說：慧持法師的本傳中說，他在[郫-卑+((白-日+田)/廾)]縣龍淵圓寂，有臨終遺命。現在卻說他遊歷峨眉山來到這裡。我認為聖師的神通變化，不可以常理來理解。

【English Translation】 English version: If one understands propriety, it should be like this. Tui Zhi's (referring to Han Yu) poem says, 'Riding a raft to chase after the sage Kong Qiu (Confucius).' Ouyang's (referring to Ouyang Xiu) poem says, 'Benevolence and righteousness lie in Kong Qiu and Meng Ke (Mencius).' It also says, 'How dare the disciples of Kong Qiu casually comment on poetry.' These two Confucian scholars rejected Buddhism and Taoism, and revered Confucius and Mencius, doing so earnestly, yet they instead insulted the names of the sages. Han Yu and Ouyang Xiu did not even understand propriety, so I need not blame others. How great is You Ling (referring to Emperor Shenzong of Song), who understood respecting the former sages! He believed that using the fiefs of Zengzi and others violated the taboo of (Confucius') name, which was a loss of the propriety due to a disciple, so he separately designated their fiefs. If later generations of Confucian scholars could promote this meaning and request the court to implement regulations on avoidance of taboos, wouldn't that mean that the Confucian school had a model to follow? The Shramana Huihong (named Juefan) of Junzhou was exiled to Yazhou for associating with the Prime Minister Zhang Shangying and the Military Commissioner Guo Tianxin. Chan Master Qing of Lingyuan sighed upon hearing this, 'An orchid planted by the roadside will surely not have lasting verdancy; a cassia tree growing in a secluded valley will ultimately embrace years of crimson.' The ancients said, 'One who is intelligent and insightful, yet close to death, is one who likes to criticize others.' This saying has come true in Juefan's case. Two years later, Vice Minister Bian Zhibai came to Linchuan from the capital and fell ill due to the summer heat. Suddenly, he dreamed of a white-robed celestial being sprinkling water on him, and he felt a cool chill from head to toe. Upon waking, he immediately felt refreshed. Therefore, he collected miraculous events from ancient and modern times and created the 'Collection of Avalokiteśvara's Responses' in four volumes, which circulated in the world (printed at Shangzhu Temple). Jiaozhou reported that wind and thunder had broken an ancient tree, and inside the tree was a meditating monk whose nails and hair covered his body. The emperor ordered that he be transported to the palace and had the Tripitaka master Jin Zongchi, who translated scriptures, strike a golden chime to awaken him (the sound of the chime was misunderstood). When asked his name, he said, 'I am Huichi, a disciple of Dharma Master Yuan.' He came here while traveling to Mount Emei. When asked where he wanted to go, he said, 'To the ancient tree in Chenliu.' The emperor ordered that he be sent there with proper ceremony. Therefore, his portrait was painted and a eulogy was composed, saying, 'For seven hundred years, an old koan (referring to the old monk), who knows the news in meditation? It is better to return west with only one shoe, why bother using wood as a skin for life and death?' (There are three verses in total, now only one is recorded, from the 'Extensive Lamp Records'). The author comments: The biography of Dharma Master Huichi states that he passed away in Longyuan, [Pi-Bei+((Bai-Ri+Tian)/Gong)] County, with a final testament. Now it is said that he traveled to Mount Emei and came here. I believe that the supernatural transformations of a holy teacher cannot be understood by ordinary reasoning.

死之跡為之拘也。

三年。譯經三藏明因妙善普濟大師金總持。同譯語仁義。筆受宗正。南遊江浙至秀州車溪。密印寺沙門澄鑒。問三衣右會及旋繞左右。總持答曰。聖教但言以衣覆身。不曾掛于肩上。西天繞旋自北至東耳。

述曰。自昔議右繞(繞圍也作繞者纏也非)如因草菴之立言有二句。自佛之右。自我之右。盡矣。然草菴誤執自我之右。謂右袒(便於執作)右脅(是吉祥臥。涅槃經頭北足南面西背東)右回詮善(文句記云。左回偏僻以表惡。右回便易以表善。左回如考。右回如老)聖𩬊右旋(凡人左旋唯佛𩬊右旋)皆是自我義。遂于涅槃金棺右繞自東而南。謂是譯人之誤。而不知其自誤也。夫自我之右。自用也。自佛之右。繞佛也。今所立義。是繞佛而戀慕也。何關自我之用耶。大經右繞拘尸。正是此義。今人右繞多用自佛。其事已定。尚恐惑于草菴之言。故不得不辯。金總持自北至東。正自佛之右也。若南山東回北轉。自是說戒集眾之義。此自我之右也。毋惑。崖州惠洪得旨自便。

四年。方士言。陳留八關寺佛指。乃海狗指耳。有詔取驗。火焚鐵捶十餘日。色不變。敕加禮還之。

六年九月一日。杭州靈芝元照律師趺坐遷化。謚曰大智。毗尼之學親自佛制。文殊已下不措一辭。

【現代漢語翻譯】 現代漢語譯本：死亡的痕跡就是被它所束縛。

三年。譯經三藏明因妙善普濟大師金總持，與譯語仁義一同翻譯，宗正筆受。南遊江浙到達秀州車溪。密印寺的沙門澄鑒，詢問關於三衣的右袒（露出右肩）以及旋繞的方向。金總持回答說：『聖教只是說用衣服覆蓋身體，不曾說要掛在肩上。西天的繞旋是從北向東。』

述曰：自古以來議論右繞（繞圍也，作繞者纏也，非）就像因草菴的立論有兩句：『自佛之右』，『自我之右』，已經說盡了。然而草菴錯誤地執著于『自我之右』，認為右袒（便於執作），右脅（是吉祥臥，涅槃經頭北足南面西背東），右回詮善（文句記說：左回偏僻以表惡，右回便易以表善，左回如考，右回如老），聖發右旋（凡人左旋，唯佛發右旋）都是『自我』的意義。於是對於涅槃金棺從東向南右繞，認為是譯人的錯誤，卻不知道是自己的錯誤。所謂『自我之右』，是自用；『自佛之右』，是繞佛。現在所立的義，是繞佛而戀慕，與『自我』的使用有什麼關係呢？《大般涅槃經》右繞拘尸那迦城，正是這個意義。現在的人右繞多用『自佛』，這件事已經確定。還是恐怕被草菴的言論迷惑，所以不得不辯明。金總持從北至東，正是『自佛之右』。如果南山東回北轉，那是說戒集眾的意義，這是『自我之右』，不要疑惑。崖州的惠洪得到旨意自行方便。

四年。有方士說，陳留八關寺的佛指，是海狗的指頭。有皇帝的詔令取來驗證，用火焚燒，用鐵錘錘打十多天，顏色不變，皇帝下令增加禮遇送還。

六年九月一日，杭州靈芝元照律師跏趺坐化，謚號為大智。毗尼（Vinaya，戒律）之學親自佛制，文殊菩薩以下不敢置一詞。

【English Translation】 English version: The trace of death is being bound by it.

The third year. The Tripitaka Master of Translation, Mingyin Miaoshan Puji, Jin Zongchi (Golden Total Holder), together with the translator Renyi, translated the scriptures, with Zongzheng as the scribe. Traveling south to Jiangzhe, they arrived at Chexi in Xiuzhou. The Shramana Chengjian of Miyin Temple asked about the right exposure of the three robes and the direction of circumambulation. Jin Zongchi replied, 'The sacred teachings only say to cover the body with robes, not to hang them on the shoulders. The circumambulation in the Western Heaven is from north to east.'

Commentary: Since ancient times, the discussion of rightward circumambulation (circumambulation means encircling; to circumambulate means to entwine, not to err) is like the theory of Cao'an, which has two phrases: 'To the right of the Buddha' and 'To the right of oneself,' which is exhaustive. However, Cao'an mistakenly clung to 'To the right of oneself,' believing that the right exposure of the shoulder (convenient for holding and acting), the right side (the auspicious sleeping posture; in the Nirvana Sutra, the head faces north, the feet south, the face west, and the back east), the rightward rotation signifying goodness (the Commentary on the Text says: leftward rotation is biased and represents evil, rightward rotation is convenient and represents goodness; leftward rotation is like examining, rightward rotation is like aging), and the rightward swirl of the holy hair (ordinary people swirl leftward, only the Buddha's hair swirls rightward) are all meanings of 'self.' Therefore, he circumambulated the golden coffin of Nirvana from east to south, considering it a mistake of the translator, but not knowing it was his own mistake. The so-called 'To the right of oneself' is for self-use; 'To the right of the Buddha' is to circumambulate the Buddha. The meaning now established is to circumambulate the Buddha with longing, what does it have to do with the use of 'self'? The Nirvana Sutra's rightward circumambulation of Kushinagar is precisely this meaning. Nowadays, people mostly use 'To the right of the Buddha' for rightward circumambulation, and this matter has been determined. Still fearing being misled by Cao'an's words, it is necessary to clarify. Jin Zongchi's movement from north to east is precisely 'To the right of the Buddha.' If the Southern Mountain turns east and returns north, that is the meaning of reciting precepts and gathering the assembly, which is 'To the right of oneself,' do not be confused. Huizhong of Yazhou received the decree to act according to his convenience.

The fourth year. A Fangshi (alchemist) said that the Buddha's finger in the Baguan Temple of Chenliu was a sea dog's finger. An imperial edict was issued to take it for verification. It was burned with fire and hammered with iron for more than ten days, but its color did not change. The emperor ordered that it be returned with increased respect.

The sixth year, on the first day of the ninth month, the Vinaya Master Yuanzhao of Lingzhi in Hangzhou passed away in the lotus position, and was posthumously named Dazhi (Great Wisdom). The study of Vinaya (discipline) was personally established by the Buddha, and even Manjushri Bodhisattva did not dare to add a word.

如世禮樂征伐自天子出。自大法東度律學未明。至唐正觀南山律師。始作戒疏業疏事鈔。以弘四分。流傳四百載。釋義六十家。唯允堪師會正記。獨為盡理。至照律師始約法華開顯。作資持記以明南山之宗。於是會正資持。疏為二派。

七年。初永嘉道士林靈素。挾妖術游淮泗。乞食于僧寺。是年至楚州。與僧慧世。抗言相歐。辨于官。郡倅石仲喜其口辨脫之。挈入京師。謁太師蔡京以為異人。引見上。即誕言曰。上即天上長生帝君居神霄玉清府。弟曰青華帝君。皆玉帝子也。蔡京即玉清左相仙伯。靈素乃書罰仙吏褚惠也。上大喜。賜號金門羽客。筑通真宮以居之。因自號教主道君皇帝。建寶箓宮設長生青華二帝像。詔改天下天寧觀為神霄玉清宮。靈素既得幸。念楚州之辱。日夜以毀佛為事。引方士劉棟為己助。上益安其說(云云)。初是上嘗夢赴青華帝君召游神霄宮。覺而異之。敕道錄徐知常訪神霄事。或告曰。太一宮道堂林道士。累言神霄。嘗作詩題于壁。知常以聞。召入見。上問曰。朕昔見東華帝君聞改除魔髡之語。何謂也。靈素遂縱言曰。佛教害道久矣。今雖不可滅。宜與改正。以佛剎為宮觀。釋迦為天尊。菩薩為大士。僧為德士。皆留𩬊頂冠執笏。詔可(耿延禧作林靈素傳)。

趙氏賓退錄云

【現代漢語翻譯】 現代漢語譯本： 正如世俗的禮樂征伐都出自天子，自從大法（指佛教）傳入東土，律學尚未明確。到了唐朝貞觀年間，南山律師（道宣律師）才開始撰寫《戒疏》、《業疏》、《事鈔》，用來弘揚四分律宗。此宗流傳了四百多年，對這些疏鈔的解釋有六十家之多，只有允堪法師的《會正記》最為透徹合理。到了照律師（元照律師），才開始依據《法華經》開顯義理，撰寫《資持記》來闡明南山律宗的宗旨。於是，《會正記》和《資持記》的註疏形成了南山律宗的兩個派別。 宋徽宗政和七年，永嘉（今浙江溫州）道士林靈素，憑藉妖術在淮河、泗水一帶遊蕩，在寺廟裡乞討食物。這年到了楚州（今江蘇淮安），與僧人慧世發生爭執並互相毆打，鬧到了官府。楚州郡的副長官石仲喜認為林靈素口才很好，就把他帶到京城，拜見太師蔡京，認為他是奇人。蔡京引薦他見了皇帝。林靈素就胡說八道，說皇帝是天上長生帝君，住在神霄玉清府；皇帝的弟弟是青華帝君，都是玉皇大帝的兒子。蔡京就是玉清左相仙伯。林靈素還寫了文書，說是要懲罰仙吏褚惠。皇帝非常高興，賜予林靈素『金門羽客』的稱號，建造通真宮讓他居住，林靈素因此自稱教主道君皇帝，建造寶箓宮，設定長生大帝和青華大帝的塑像，下詔將天下所有的天寧觀改為神霄玉清宮。林靈素得到皇帝的寵幸后，念念不忘在楚州受到的侮辱，日夜以譭謗佛教為事，引薦方士劉棟來幫助自己。皇帝更加相信他的說法。起初，皇帝曾經夢見應青華帝君的召喚遊覽神霄宮，醒來後覺得很奇怪，就命令道錄徐知常訪查有關神霄的事情。有人告訴徐知常說，太一宮道堂的林道士多次談論神霄，曾經作詩題寫在墻壁上。徐知常把這件事報告給皇帝，皇帝就召見林靈素。皇帝問他說：『我過去見到東華帝君，聽到要革除魔髡（指僧人）的說法，這是什麼意思？』林靈素就放肆地說：『佛教危害道教很久了，現在雖然不能消滅佛教，但應該加以改正，把佛寺改為宮觀，釋迦牟尼改為天尊，菩薩改為大士，僧人改為德士，都留頭髮，戴帽子，拿著笏板。』皇帝下詔同意。（耿延禧撰寫了《林靈素傳》）。 趙氏《賓退錄》中記載了這件事。

【English Translation】 English version: Just as rites, music, campaigns, and punishments in the secular world originate from the Son of Heaven, since the Great Dharma (referring to Buddhism) spread eastward, the Vinaya (discipline) school was not yet clear. It was not until the Tang Dynasty, during the Zhenguan era, that Vinaya Master of Nanshan (Lawyer Daoxuan) began to write 'Commentary on the Precepts' (Jie Shu), 'Commentary on Karma' (Ye Shu), and 'Notes on Affairs' (Shi Chao) to propagate the Four-Part Vinaya School (Si Fen Lu Zong). This school has been transmitted for more than four hundred years, and there are sixty different interpretations of these commentaries, but only Master Yunkan's 'Comprehensive and Correct Record' (Huizheng Ji) is the most thorough and reasonable. It was not until Lawyer Zhao (Lawyer Yuanzhao) that he began to expound the principles based on the 'Lotus Sutra' and wrote 'Record of Supporting Resources' (Zichi Ji) to clarify the tenets of the Nanshan Vinaya School. Thus, the commentaries of 'Comprehensive and Correct Record' and 'Record of Supporting Resources' formed two branches of the Nanshan Vinaya School. In the seventh year of the Zhenghe era of Emperor Huizong of Song, the Taoist Lin Lingsu from Yongjia (now Wenzhou, Zhejiang), wandered around the Huai and Si rivers using sorcery, begging for food in temples. That year, he arrived in Chuzhou (now Huai'an, Jiangsu), where he argued and fought with the monk Huishi, which led to an official complaint. Shi Zhongxi, the deputy magistrate of Chuzhou, thought Lin Lingsu was eloquent, so he took him to the capital to meet Grand Tutor Cai Jing, considering him a remarkable person. Cai Jing introduced him to the emperor. Lin Lingsu then spoke nonsense, saying that the emperor was the Eternal Life Emperor of Heaven, residing in the Divine Firmament Jade Purity Palace (Shenxiao Yuqing Fu); the emperor's younger brother was the Qinghua Emperor, both sons of the Jade Emperor. Cai Jing was the Left Prime Minister Immortal Earl of Jade Purity. Lin Lingsu even wrote a document saying he would punish the immortal official Chu Hui. The emperor was very pleased and bestowed upon Lin Lingsu the title 'Golden Gate Feathered Guest', building the Tongzhen Palace for him to live in. Lin Lingsu therefore proclaimed himself the Teaching Master Taoist Emperor, built the Baolu Palace, and set up statues of the Eternal Life Emperor and the Qinghua Emperor, and issued an edict to change all the Tianning Temples in the world to Divine Firmament Jade Purity Palaces. After Lin Lingsu gained the emperor's favor, he never forgot the humiliation he suffered in Chuzhou, and day and night he devoted himself to slandering Buddhism, introducing the alchemist Liu Dong to help him. The emperor believed his words even more. Initially, the emperor had dreamed of being summoned by the Qinghua Emperor to visit the Divine Firmament Palace, and he felt strange when he woke up, so he ordered the Taoist Recorder Xu Zhichang to investigate matters related to the Divine Firmament. Someone told Xu Zhichang that the Taoist Lin of the Taiyi Palace Taoist Hall had repeatedly talked about the Divine Firmament and had written poems on the wall. Xu Zhichang reported this to the emperor, who summoned Lin Lingsu. The emperor asked him, 'I once saw the Eastern Flower Emperor and heard about the removal of the demon shaven heads (referring to monks), what does this mean?' Lin Lingsu then said presumptuously, 'Buddhism has harmed Taoism for a long time. Although it is impossible to eliminate Buddhism now, it should be reformed, changing Buddhist temples into palaces, Sakyamuni into a Celestial Venerable, Bodhisattvas into Great Scholars, and monks into Virtuous Scholars, all of whom should keep their hair, wear hats, and hold tablets.' The emperor issued an edict agreeing. (Geng Yanxi wrote 'Biography of Lin Lingsu'). Zhao's 'Bintui Lu' records this event.

。東坡守楊州。夢行山間。一虎來噬。有道士叱虎去。明旦一道士投謁曰。夜出不至驚否。坡咄曰。鼠子未欲杖汝背。汝謂吾不知汝子夜術耶。道士駭而退。徽宗夢神霄。蓋此類也。

述曰。明皇夢空中楚金二字。為書多寶塔額。肅宗夢僧誦寶勝如來。代宗夢遊山寺。本朝仁宗夢景德寺門龍蟠。神宗夢神僧馳馬空中。此皆佛力法力。諸師慈善根力。自然感化之所致耳。非同神霄子夜妖術之比。恐癡人妄引自證。故不得不區別之。

詔法燈禪師住襄陽。鹿門郡將諷諸山辨金帛。詣京師作千道齋。師曰。童牙事佛且非風狂。豈當用十方檀施千里以媚道士。郡將愧而止。叢林聞而壯之。西蜀寶梵大師昭符。魯直稱之曰。知文知武染衣將相也。其嗣圓明大師敏行。子瞻稱之曰。讀內外教博通其義。以如幻三昧為一方首者也。燈父事圓明。大父事寶梵。有自來矣(石門文字禪)重和元年七月。詔建壽山艮岳。時大旱。靈素禱雨無驗。蔡京始言其奸偽。上不聽。通真宮一靜室常封鑰。京遣人廉之。有黃羅帳朱漆倚卓。京具以奏。隨駕往視之。但粉壁明窗而已。京惶恐待罪。

宣和元年正月。詔曰。自先王之澤竭。而胡教始行於中國。雖其言不同。要其歸與道為一教。雖不可廢而猶為中國禮義害。故不可不革。其

【現代漢語翻譯】 東坡（蘇軾的字）在楊州做太守時，夢見自己在山間行走，一隻老虎撲過來要咬他。有個道士喝斥老虎離開。第二天早晨，有個道士來拜訪，說：『昨晚出來，您沒有受到驚嚇吧？』東坡斥責他說：『你這小老鼠，我還沒想用棍子打你的背呢，你以為我不知道你子夜的妖術嗎？』道士驚恐地退下了。徽宗夢見神霄，大概也是這類事情。

述曰：明皇（唐玄宗）夢見空中出現『楚金』二字，於是題寫了多寶塔的匾額。肅宗夢見僧人誦唸寶勝如來（Ratnasambhava）。代宗夢見遊覽山寺。本朝仁宗夢見景德寺的門上有龍盤繞。神宗夢見神僧在空中騎馬奔馳。這些都是佛力、法力，以及各位大師慈善的根力，自然感化所導致的。不是神霄子夜妖術可以相比的。恐怕愚癡的人胡亂引用來為自己辯解，所以不得不加以區別。

朝廷下詔讓法燈禪師住持襄陽。鹿門郡的將領勸說各山寺院捐獻金帛，到京師做千道齋（一種道教儀式）。法燈禪師說：『即使是童年時就信佛的人，也不至於如此瘋狂。怎麼能用十方信徒的佈施，千里迢迢地去諂媚道士呢？』郡將感到慚愧而停止了。叢林寺院聽到這件事後都讚賞他。西蜀寶梵大師昭符，黃庭堅稱讚他說：『既懂文又懂武，是位穿著袈裟的將相。』他的繼承人圓明大師敏行，蘇軾稱讚他說：『閱讀內外典籍，博通其中的含義，以如幻三昧（Maya-like samadhi）作為一方領袖的人。』法燈禪師的父親侍奉圓明大師，祖父侍奉寶梵大師，這是有淵源的（石門文字禪）。重和元年七月，朝廷下詔建造壽山艮岳。當時大旱，林靈素祈雨沒有應驗。蔡京開始說他奸詐虛偽，皇上不聽。通真宮的一個靜室經常被封鎖，蔡京派人去調查，發現裡面有黃羅帳和朱漆的靠背桌。蔡京把情況全部上奏，皇上隨同前往視察，卻只有粉刷的墻壁和明亮的窗戶。蔡京惶恐地等待治罪。

宣和元年正月，朝廷下詔說：『自從先王的恩澤衰竭，胡人的宗教才開始在中國流行。雖然他們的言論不同，但要旨都是與道教合為一教。雖然不可廢除，但仍然對中國的禮義有害。所以不能不加以變革。』

【English Translation】 When Dongpo (Su Shi's courtesy name) was the prefect of Yangzhou, he dreamed of walking in the mountains, and a tiger came to devour him. A Taoist priest scolded the tiger away. The next morning, a Taoist priest came to visit and said, 'Did you not get frightened last night?' Dongpo scolded him, 'You little rat, I haven't even thought of hitting your back with a stick yet, do you think I don't know your midnight sorcery?' The Taoist priest retreated in fear. Emperor Huizong's dream of Shenxiao was probably a similar matter.

It is said: Emperor Minghuang (Emperor Xuanzong of Tang) dreamed of the two characters 'Chu Jin' appearing in the sky, so he wrote the inscription for the Dabao Pagoda. Emperor Suzong dreamed of a monk reciting Ratnasambhava (Baosheng Rulai). Emperor Daizong dreamed of visiting a mountain temple. Emperor Renzong of this dynasty dreamed of dragons coiling around the gate of Jingde Temple. Emperor Shenzong dreamed of a divine monk riding a horse in the sky. These are all due to the power of the Buddha, the power of the Dharma, and the compassionate root power of the various masters, naturally leading to transformation. They are not comparable to the midnight sorcery of Shenxiao. Fearing that foolish people might recklessly cite them to justify themselves, it is necessary to distinguish them.

The court issued an edict for Chan Master Fadeng to reside at Xiangyang. The military commander of Lumen Prefecture urged the monasteries to donate gold and silk to perform a Thousand Dao Ritual (a Taoist ritual) in the capital. Chan Master Fadeng said, 'Even those who have believed in Buddhism since childhood would not be so crazy. How can we use the offerings of devotees from all directions, from thousands of miles away, to flatter Taoist priests?' The military commander felt ashamed and stopped. The monastic community praised him upon hearing this. Zhao Fu, the Great Master of Baofan Monastery in Western Shu, was praised by Huang Tingjian as 'knowing both literature and martial arts, a general and minister wearing a kasaya.' His successor, Great Master Yuanming Minxing, was praised by Su Shi as 'reading both internal and external scriptures, thoroughly understanding their meanings, and being a leader in one region with Maya-like samadhi (Ruhuan Sanmei).' Chan Master Fadeng's father served Great Master Yuanming, and his grandfather served Great Master Baofan. This has a long history (Shimen Wenzi Chan). In July of the first year of Chonghe, the court issued an edict to build Shoushan Genyue. At that time, there was a severe drought, and Lin Lingsu's prayers for rain were not answered. Cai Jing began to say that he was deceitful and hypocritical, but the emperor did not listen. A quiet room in Tongzhen Palace was often locked. Cai Jing sent someone to investigate and found a yellow silk tent and a vermilion lacquered reclining table inside. Cai Jing reported the situation in full, and the emperor went to inspect it himself, but there were only whitewashed walls and bright windows. Cai Jing waited for punishment in fear.

In January of the first year of Xuanhe, the court issued an edict saying: 'Since the grace of the former kings has waned, foreign religions have begun to prevail in China. Although their doctrines are different, their essence is to merge with Taoism into one religion. Although they cannot be abolished, they are still harmful to Chinese propriety and righteousness. Therefore, they must be reformed.'

以佛為大覺金仙。服天尊服。菩薩為大士。僧為德士。尼為女德士。服巾冠執木笏。寺為宮。院為觀。住持為知宮觀事。禁毋得留銅鈸塔像。初釋氏之廢。外廷莫有承曏者。開封尹盛章為奸人激以利害。始為之從。乃以上旨諭蔡京。京曰。國家安平日久。英雄無所用。多隱於此徒。一旦毀其居而奪之衣食。是將安所歸乎。必大起怨咨聚而為變。諸君他日盍使誰任其咎。上聞之。怒曰。是輩欲懼我耳。京家人勸之曰。上怒矣。京曰。吾以身當之以報佛。會僧徒將投牒于京求辨論。盛章廉得之。捕其首高僧。日華嚴朋覺二律師。凡七人杖殺之。左街寶覺大師永道上書曰。自古佛法未嘗不與國運同爲盛衰。魏太武崔浩滅佛法。未三四年浩竟赤族。文成大興之。周武衛元嵩滅佛法。不五六年元嵩貶死。隋文帝大興之。唐武宗趙歸真李德裕滅佛法。不一年歸真誅德裕竄死。宣宗大興之。我國家太祖太宗列聖相承。譯經試僧大興佛法。成憲具在。雖萬世可守也。陛下何忍。一旦用奸人之言為驚世之舉。陛下不思太武見弒于閹人之手乎。周武為鐵獄之囚乎。唐武受奪壽去位之報乎。此皆前監可觀者。陛下何為蹈惡君之禍。而違祖宗之法乎。書奏。上大怒。敕流道州。上以京執不肯行。遂罷輔相之議。專決於左右。盛章逼僧錄洪炳。上

【現代漢語翻譯】 現代漢語譯本：

以佛為大覺金仙（佛教中對佛的尊稱）。穿戴天尊（道教神祇）的服飾。菩薩為大士（對菩薩的尊稱）。僧人為德士（有德之士）。尼姑為女德士（有德之女）。手持巾冠和木笏（古代官員上朝所用的手板）。寺廟稱為宮，佛寺的分院稱為觀。住持稱為知宮觀事（管理宮觀事務的人）。禁止私自保留銅鈸和佛塔佛像。最初，朝廷中沒有人讚成廢除佛教。開封尹盛章被奸人慫恿，認為這樣做有利可圖，於是開始支援廢佛。然後他將此事稟告蔡京。蔡京說：『國家太平已久，英雄無用武之地，許多人隱居在這些僧侶之中。一旦毀掉他們的住所，奪走他們的衣食，他們將何去何從呢？必定會引起極大的怨恨，聚集起來作亂。將來誰來承擔這個責任呢？』皇上聽了，生氣地說：『這些人是想恐嚇我罷了。』蔡京的家人勸他說：『皇上已經生氣了。』蔡京說：『我願以身承擔，以報答佛恩。』恰逢僧侶們準備向蔡京遞交訴狀，請求辯論。盛章事先得知此事，逮捕了為首的高僧，即華嚴律師朋覺和另一位律師，總共七人，用棍杖打死了他們。

左街寶覺大師永道上書說：『自古以來，佛法的興衰總是與國運息息相關。魏太武帝和崔浩滅佛，不到三四年，崔浩就被滅族。文成帝大興佛教。周武帝和衛元嵩滅佛，不到五六年，衛元嵩就被貶官而死。隋文帝大興佛教。唐武宗、趙歸真和李德裕滅佛，不到一年，趙歸真被誅殺，李德裕被貶官而死。唐宣宗大興佛教。我國太祖、太宗等歷代聖賢相繼，翻譯佛經，考試僧人，大興佛法，這些成規都在，即使萬世也可以遵守。陛下為何忍心，一旦聽信奸人的讒言，做出這種驚世駭俗的舉動？陛下難道不記得太武帝被閹人所殺嗎？周武帝成為鐵牢中的囚犯嗎？唐武宗受到減壽去位的報應嗎？這些都是前車之鑑。陛下為何要重蹈昏君的覆轍，而違背祖宗的法度呢？』奏章呈上后，皇上大怒，下令將永道流放到道州。皇上因為蔡京執意不肯執行，於是擱置了任命他為宰相的計劃，完全聽從左右之人的意見。盛章逼迫僧錄洪炳上書。

【English Translation】 English version:

Buddhism was referred to as the Great Awakened Golden Immortal (a respectful title for the Buddha). They wore the attire of the Heavenly Worthy (a deity in Taoism). Bodhisattvas were called Great Beings (a respectful title for Bodhisattvas). Monks were called Virtuous Men. Nuns were called Virtuous Women. They held ceremonial scarves, crowns, and wooden tablets (used by officials in court). Temples were called Palaces, and branch temples were called Observatories. Abbots were called Administrators of Palaces and Observatories. It was forbidden to privately keep bronze cymbals, pagodas, and Buddha statues. Initially, no one in the court supported the abolishment of Buddhism. Sheng Zhang, the Prefect of Kaifeng, was instigated by treacherous individuals who claimed it would be beneficial, and he began to support the abolishment. He then reported this matter to Cai Jing. Cai Jing said, 'The country has been peaceful for a long time, and heroes have no use. Many people live in seclusion among these monks. Once their homes are destroyed and their food and clothing are taken away, where will they go? It will surely cause great resentment, and they will gather together to rebel. Who will bear the responsibility for this in the future?' The Emperor heard this and angrily said, 'These people are just trying to scare me.' Cai Jing's family members advised him, 'The Emperor is already angry.' Cai Jing said, 'I am willing to bear the consequences to repay the Buddha's kindness.' Coincidentally, the monks were preparing to submit a petition to Cai Jing, requesting a debate. Sheng Zhang learned of this in advance and arrested the leading monks, namely the Huayan (a school of Mahayana Buddhism) lawyer Peng Jue and another lawyer, a total of seven people, and beat them to death with sticks.

Master Yongdao of Baojue Temple on the Left Street submitted a memorial, saying, 'Since ancient times, the rise and fall of Buddhism have always been closely related to the fate of the country. Emperor Taiwu of the Wei Dynasty and Cui Hao destroyed Buddhism, and within three or four years, Cui Hao's clan was exterminated. Emperor Wencheng greatly promoted Buddhism. Emperor Wu of the Zhou Dynasty and Wei Yuansong destroyed Buddhism, and within five or six years, Wei Yuansong was demoted and died. Emperor Wen of the Sui Dynasty greatly promoted Buddhism. Emperor Wuzong of the Tang Dynasty, Zhao Guizhen, and Li Deyu destroyed Buddhism, and within a year, Zhao Guizhen was executed, and Li Deyu was demoted and died. Emperor Xuanzong of the Tang Dynasty greatly promoted Buddhism. Our country's Taizu, Taizong, and other wise emperors have successively translated Buddhist scriptures, examined monks, and greatly promoted Buddhism. These established rules are all there, and even ten thousand generations can abide by them. Why is Your Majesty willing to listen to the slanderous words of treacherous individuals and take such a shocking action? Does Your Majesty not remember that Emperor Taiwu was killed by a eunuch? Did Emperor Wu of the Zhou Dynasty become a prisoner in an iron cage? Did Emperor Wuzong of the Tang Dynasty receive the retribution of reduced lifespan and removal from the throne? These are all lessons from the past. Why does Your Majesty want to repeat the mistakes of foolish rulers and violate the laws of our ancestors?' After the memorial was presented, the Emperor was furious and ordered Yongdao to be exiled to Daozhou. Because Cai Jing insisted on not carrying out the order, the Emperor shelved the plan to appoint him as Prime Minister and completely listened to the opinions of those around him. Sheng Zhang forced the Sanglu (Buddhist registry) Hong Bing to submit a memorial.

表奉旨。於是盡改僧為德士。悉從冠服。否則毀之。京數懇列于上前曰。天下佛像非諸僧自為之。皆子為其父。臣為其君。以祈福報恩耳。今大毀之。適足以動人心念。非社稷之利也。上意為之少回。

述曰。蔡京初見靈素以為異人。引而進之。將結知于上。以固其寵耳。及靈素得君而橫罷佛興道。京始懼物論。亟言其妄無及矣。亦猶京初薦童貫以為能事。及專主北伐不悉稟廟堂。京始大疾之。屢言其過無及矣。大抵蔡京以奸人之資欲引黨助己以專國政。而童貫靈素亦奸人之流。故不能相容。而反相疾。然則蔡京之進二奸不能無罪矣。或謂京能言二奸之罪者知悔舉也。則將應之曰京以二奸專擅不與己協。言其過者疾之之辭。非同中正君子之清議也。

泗州浮圖僧伽像。將加以冠。忽風雨晦冥。裂其冠墮門外。太守聞之大驚。遽詣像前謝曰。僧伽有靈安敢再瀆(獨醒志)○敕廢乾明寺為五寺三。監楊戩議廢太平興國寺為邸肆民舍。初折正殿瘞佛像于殿基之下。肢體破裂已而戩病胸腹潰裂而死(夷堅志)○詔天下建神霄宮。州郡憚費。多以巨剎易其額。太平州將折承天寺。一之日董役官兵墜馬死。二之日都匠墜屋死。三之日兵官墮馬折臂。主其議者石儀曹一子十歲為金甲神褫去其衣。納于浴室火龕中。聞神言

【現代漢語翻譯】 現代漢語譯本：蔡京奉旨行事，於是將所有僧人改為道士，全部按照道士的冠服穿著，否則就毀壞他們。蔡京多次在皇帝面前懇切陳述說：『天下的佛像不是僧人自己做的，都是兒子為父親，臣子為君主所造，用來祈福報恩的。現在這樣大規模地毀壞佛像，恰恰會動搖人心，對國家社稷沒有好處。』皇帝聽了，心意稍微有所迴轉。

評論：蔡京最初見到林靈素，認為他是奇異之人，便引薦他，想以此來獲得皇帝的信任，鞏固自己的權勢。等到林靈素得到皇帝的寵信，橫行霸道，廢除佛教，興盛道教，蔡京才開始害怕輿論的譴責，趕緊說林靈素的所作所為荒謬，已經來不及了。這也像蔡京當初推薦童貫，認為他有才能一樣。等到童貫專權主持北伐，不完全聽從朝廷的指示，蔡京才開始非常厭惡他，多次說他的過失，也已經來不及了。總的來說，蔡京憑藉奸詐之人的本性，想要拉攏黨羽來幫助自己，以便獨攬國家大權。而童貫和林靈素也是奸詐之流，所以不能互相容忍，反而互相憎恨。既然這樣，那麼蔡京推薦這兩個奸人，就不能沒有罪責了。有人說蔡京能說出這兩個奸人的罪過，是知道悔改的表現。那麼就應該回答說，蔡京是因為這兩個奸人專權擅自行動，不與自己合作，所以說他們的過失，這是厭惡他們的言辭，不同於公正君子的清正議論。

泗州（Sizhou）浮屠（fú tú，佛塔）的僧伽（Sengqie）像，將要給它戴上道士的帽子。忽然狂風暴雨，天昏地暗，把帽子吹裂，掉在門外。太守聽到這件事，非常驚恐，趕緊到僧伽像前謝罪說：『僧伽有靈，我怎麼敢再次冒犯您！』（《獨醒志》）皇帝下令廢除乾明寺（Qianming Temple），改為五座寺廟中的三座。監察御史楊戩（Yang Jian）提議廢除太平興國寺（Taiping Xingguo Temple），改為店舖和民房。開始拆除正殿，將佛像埋在殿基之下，肢體破碎。不久，楊戩就得了胸腹潰爛的病而死。（《夷堅志》）皇帝下詔在天下各地建造神霄宮（Shenxiao Palace）。州郡害怕花費巨大，大多用大的寺廟來更換神霄宮的匾額。太平州（Taiping Prefecture）將要拆除承天寺（Chengtain Temple）。第一天，負責工程的官兵從馬上掉下來摔死了。第二天，工頭從屋頂上掉下來摔死了。第三天，兵官從馬上掉下來摔斷了胳膊。主持這件事的石儀曹（Shi Yicao）的一個十歲的兒子，被金甲神脫去衣服，放在浴室的火龕中。人們聽到神說的話。

【English Translation】 English version: Cai Jing acted on imperial orders, converting all monks into Taoist priests, requiring them to wear Taoist attire, or else destroying them. Cai Jing repeatedly and earnestly stated before the emperor: 'The Buddha statues in the world are not made by the monks themselves, but by sons for their fathers, and subjects for their rulers, to pray for blessings and repay kindness. Now, destroying them on such a large scale will only shake people's hearts and is not beneficial to the country.' Upon hearing this, the emperor's intention wavered slightly.

Commentary: Cai Jing initially saw Ling Su (Lin Lingsu) as an extraordinary person and recommended him, intending to gain the emperor's trust and consolidate his own power. When Ling Su gained the emperor's favor and acted tyrannically, abolishing Buddhism and promoting Taoism, Cai Jing began to fear public criticism and quickly said that Ling Su's actions were absurd and it was already too late. This is similar to how Cai Jing initially recommended Tong Guan (Tong Guan), believing him to be capable. When Tong Guan took exclusive charge of the Northern Expedition and did not fully follow the court's instructions, Cai Jing began to greatly dislike him, repeatedly pointing out his faults, but it was already too late. In general, Cai Jing, with his treacherous nature, wanted to recruit allies to help him monopolize state power. However, Tong Guan and Ling Su were also treacherous individuals, so they could not tolerate each other and instead hated each other. In that case, Cai Jing cannot be without blame for recommending these two treacherous individuals. Some say that Cai Jing's ability to speak of the crimes of these two treacherous individuals is a sign of repentance. Then it should be answered that Cai Jing spoke of their faults because these two treacherous individuals acted arbitrarily and did not cooperate with him. These were words of dislike, not the upright and just opinions of a gentleman.

The Sangha (Sengqie, monastic community) statue in the pagoda (fú tú, pagoda) of Sizhou (Sizhou) was about to be given a Taoist hat. Suddenly, there was a storm, and the sky turned dark, tearing the hat and dropping it outside the door. The prefect heard of this and was greatly alarmed. He hurriedly went before the Sangha statue and apologized, saying, 'Sangha is divine, how dare I offend you again!' (From 'Duxing Zhi') An imperial decree abolished Qianming Temple (Qianming Temple), reducing it to three of the five temples. Supervisor Yang Jian (Yang Jian) proposed abolishing Taiping Xingguo Temple (Taiping Xingguo Temple) and turning it into shops and residences. They began to demolish the main hall, burying the Buddha statues under the foundation, breaking their limbs. Soon after, Yang Jian fell ill with festering chest and abdomen and died. (From 'Yijian Zhi') An imperial edict ordered the construction of Shenxiao Palaces (Shenxiao Palace) throughout the land. The prefectures and counties feared the expense and mostly replaced the plaques of large temples with those of Shenxiao Palaces. Taiping Prefecture (Taiping Prefecture) was about to demolish Chengtian Temple (Chengtian Temple). On the first day, the official in charge of the project fell from his horse and died. On the second day, the foreman fell from the roof and died. On the third day, a military officer fell from his horse and broke his arm. Shi Yicao (Shi Yicao), who was in charge of the matter, had a ten-year-old son who was stripped of his clothes by a golden-armored god and placed in the fire niche of the bathroom. People heard the god speaking.

曰。石某絕嗣。是年子亡。石客死京師○永道至道州。郡守僚屬同時夢佛像荷枷入城。翌日師至。守知其異令善待之。城中軍民多患寒疾。或求救于師。師素受西天真言法。病者飲所咒水及為摩頂無不愈。求者既多。乃為沼于營內以咒之○三月京師大水。黿鼉出於院舍。宮廟危甚。詔靈素率道士治水。屢日無驗。役夫數千爭舉挺欲擊殺之。靈素走而免。上聞之不樂。俄而泗州大聖見於大內凝立空中。旁侍慧岸木叉。上焚香拜禱。大聖振錫登城誦密語。頃之一白衣裹巾跪於前。若受戒諭者。萬衆咸睹。疑龍神之化人也。既而水退。詔加僧伽大聖六字師號。靈素復勸上削去之。以舍人許翰制辭太褒罷其職○九月臺臣卒僚屬奏。林靈素奸邪小人。妄議遷都改除佛教。罪當誅戮。不報○十月靈素與宦官分黨交諍。又于道上冒太子節。上始惡之。榜于神霄宮曰。褚惠罪惡不悛。帝命削其仙籍永為下鬼。十一月放靈素歸溫州。賜死於道。囑門人歸葬為數虛蒙(高宗幸江心。改其故宅為寺。遣人發其蒙。將加戮焉。以不知其處。遂止)於是內外俱以廢佛教之罪歸之○餘姚法性行持禪師。初受請過上虞。邑令王君請說法要。師登座云。頭戴烏巾身披鶴氅。分明好個神仙。解弄曹溪伎倆。令與大眾皆擊節長嘆。時會中有垂泣不能已者(師

【現代漢語翻譯】 現代漢語譯本： 說：石某沒有後代，這年他的兒子也去世了。石某客死在京城。 永道來到道州（今湖南道縣）。郡守和下屬同時夢見佛像戴著枷鎖進入城中。第二天，永道來到。郡守知道他很特別，命令好好招待他。城中軍民很多人患寒病，有人向永道求救。永道一向接受西天的真言法，病人喝了他念咒的水，或者為他們摩頂，沒有不痊癒的。求助的人很多，於是他在營內挖了一個水池，用咒語加持它。 三月，京城發生大水，烏龜和鱉出現在院落里，宮廟非常危險。皇帝下詔讓林靈素率領道士治理水患，多日沒有效果。數千名民工爭相舉起木棒想要打死他。林靈素逃跑才倖免於難。皇帝聽說了很不高興。不久，泗州大聖（僧伽大師的化身）出現在大內，凝立在空中，旁邊侍立著慧岸、木叉。皇帝焚香拜禱。大聖搖動錫杖登上城墻，誦唸密語。一會兒，一個用白布裹頭的跪在前面，好像接受戒律訓誡的人。萬衆都看到了，懷疑是龍神變化成人。不久水就退了。皇帝下詔給僧伽大聖加上六字師號。林靈素又勸皇帝削去這個稱號。因為舍人許翰寫的制辭太過褒獎，被罷免了職務。 九月，臺臣和下屬上奏說，林靈素是奸邪小人，妄議遷都，改變和廢除佛教，罪該誅殺。皇帝沒有批準。 十月，林靈素與宦官結黨互相爭鬥，又在道路上冒充太子的儀仗。皇帝開始厭惡他。在神霄宮張榜說：褚惠罪惡不改，皇帝命令削去他的仙籍，永遠做下鬼。十一月，放林靈素回溫州，在路上賜死他。囑咐他的門人將他運回安葬，埋葬的地點是數虛蒙（高宗到江心，想把林靈素的故宅改為寺廟，派人去挖他的墳墓，準備加以戮屍，因為不知道他的埋葬地點，就停止了）。於是，朝廷內外都把廢除佛教的罪責歸咎於他。 餘姚法性行持禪師，起初應邀到上虞。縣令王君請他開示佛法要義。禪師登上法座說：『頭戴烏巾，身披鶴氅，分明是個好神仙，卻要賣弄曹溪的伎倆。』縣令和大眾都拍手讚歎。當時會中有人哭泣不止（禪師）。

【English Translation】 English version: He said: 'Shi Mou had no descendants, and his son died this year. Shi Mou died in the capital.' Yongdao arrived at Daozhou (present-day Daoxian County, Hunan). The prefect and his subordinates simultaneously dreamed of a Buddha statue entering the city wearing shackles. The next day, Yongdao arrived. The prefect knew he was extraordinary and ordered him to be treated well. Many soldiers and civilians in the city suffered from cold illnesses, and some sought help from Yongdao. Yongdao had always received the mantra dharma of the Western Heaven. Patients who drank the water he chanted over or had their heads touched by him were all cured. As there were many who sought help, he dug a pool in the camp and blessed it with mantras. In the third month, a great flood occurred in the capital, and turtles and soft-shelled turtles appeared in the courtyards, and the palaces and temples were in great danger. The emperor issued an edict ordering Lin Lingsu to lead Taoist priests to control the flood, but after many days there was no effect. Thousands of laborers competed to raise wooden sticks to kill him. Lin Lingsu escaped and was spared. The emperor was displeased when he heard about it. Soon, the Great Sage of Sizhou (an incarnation of Master Sengqie) appeared in the inner palace, standing still in the air, with Huian and Muqie standing beside him. The emperor burned incense and prayed. The Great Sage shook his tin staff and ascended the city wall, chanting secret words. After a while, a person wrapped in a white cloth knelt in front, as if receiving precepts and instructions. The masses all saw it and suspected that it was a dragon god transformed into a human. Soon the water receded. The emperor issued an edict adding a six-character title to the Great Sage Sengqie. Lin Lingsu again persuaded the emperor to remove this title. Because the edict written by Sheren Xu Han was too complimentary, he was dismissed from his post. In the ninth month, the officials of the Censorate and their subordinates memorialized, saying that Lin Lingsu was a treacherous villain who presumptuously discussed moving the capital, changing and abolishing Buddhism, and deserved to be executed. The emperor did not approve. In the tenth month, Lin Lingsu formed factions with eunuchs and fought with each other, and also impersonated the crown prince's retinue on the road. The emperor began to dislike him. He posted a notice at the Shenxiao Palace saying: 'Chu Hui's sins are unrepentant, and the emperor orders that his immortal status be stripped and that he be a lower ghost forever.' In the eleventh month, Lin Lingsu was released to return to Wenzhou, and he was given death on the road. He instructed his disciples to transport him back for burial, and the burial place was Shuxu Meng (Gaozong went to Jiangxin and wanted to change Lin Lingsu's former residence into a temple, and sent people to dig up his grave, preparing to mutilate his corpse, but because he did not know his burial place, he stopped). Therefore, both inside and outside the court attributed the crime of abolishing Buddhism to him. Chan Master Xingchi of Faxing Temple in Yuyao, was initially invited to Shangyu. County Magistrate Wang Jun asked him to explain the essentials of the Dharma. The Chan Master ascended the Dharma seat and said: 'Wearing a black turban and a crane cloak, he is clearly a good immortal, but he wants to show off the tricks of Caoxi.' The magistrate and the masses all clapped their hands and praised him. At that time, there were people in the assembly who were weeping incessantly (the Chan Master).

號牧庵。得法于象田卿和上。其家為四明盧氏。于志磐為高伯祖。歷位雍熙雲門雪竇護聖。名列祖圖)○石門惠洪禪師寓湘西谷山。取雲門臨濟兩宗。自嘉祐至政和。凡八十一人。為禪林僧寶傳三十卷。自寧通慧之後。傳僧史者唯師而已○昔云居祐禪師。于宏覺禪師塔東作卵塔曰。凡住持者非生身不壞。火浴無舍利者。皆以骨石填於此。其西作卵塔曰。凡僧眾遷化者藏骨石於此。謂之三塔。白雲端禪師曰。天下叢林之興大智之力也(百丈謚大智)祖堂當設達磨像于中。大智像西向。開山像東向。不當止設開山而略其祖宗也。覺范論之曰。白雲云居識度高遠斯可為天下法也○八月下詔曰。向緣奸人建議改釋氏之名稱。深為未允。前旨改德士女德士者。依舊稱為僧尼○九月詔大復天下僧尼。道州永道量移近郡(已上雜見國朝會要。本朝通鑑。道法師傳。林靈素傳)。

述曰。佛法厄運。故必有奸人為之亂法。而主上竟受其蔽。及運當泰來故眾人交攻。主上一窹。於是降詔自洗。指靈素為奸人。而且大復佛法。初蔽后明。皆法運使之而然也。

七年四月。四明東湖二靈山知和庵主亡。師晚事南嶽辯師(嗣東林總禪師)因遊方至四明郡。以名剎邀之。力距不受。問其故。曰近世住山者多以賄得。吾恥之弗為也。正

【現代漢語翻譯】 現代漢語譯本：號牧庵（法號牧庵），得法于象田卿和尚。他的家族是四明（今浙江寧波）的盧氏。于志磐是他的高伯祖。他歷任雍熙寺、雲門寺、雪竇寺、護聖寺的住持，名字被列在祖師的譜系圖中。 石門惠洪禪師居住在湘西谷山，兼取雲門宗和臨濟宗的禪法。從嘉祐年間到政和年間，他為八十一位禪僧編寫了《禪林僧寶傳》三十卷。自從寧通慧之後，撰寫僧人歷史的只有惠洪禪師了。 過去云居祐禪師在宏覺禪師塔的東邊建造了一座卵塔，說：『凡是住持，如果不是生身不壞，火化后沒有舍利的，都用骨頭和石頭填埋在這裡。』他在西邊建造了一座卵塔，說：『凡是僧眾去世的，都將骨頭和石頭藏在這裡。』這被稱為三塔。白雲端禪師說：『天下叢林的興盛，是大智禪師的力量啊（百丈禪師的謚號是大智）。』祖堂應當在中間設定達磨像，大智禪師像面向西，開山祖師像面向東，不應當只設置開山祖師像而忽略了祖師和宗師。覺范禪師評論說：『白雲端禪師和云居祐禪師的見識和氣度高遠，可以作為天下的法則啊。』 八月，皇帝下詔說：『先前因為奸人的建議而更改釋氏的名稱，深感不妥。之前的旨意將德士、女德士的稱呼，依舊改稱為僧尼。』 九月，皇帝下詔大規模恢復天下僧尼的身份。道州的永道縣令被調到附近的郡（以上內容雜見於《國朝會要》、《本朝通鑑》、《道法師傳》、《林靈素傳》）。 評論：佛法遭遇厄運，所以一定會有奸人出來擾亂佛法，而皇帝竟然被他們矇蔽。等到時運應當好轉時，眾人一起攻擊奸人，皇帝一旦醒悟，於是下詔自我洗刷，指責林靈素是奸人，並且大規模恢復佛法。起初被矇蔽，後來明白，都是佛法氣運所致。 七年四月，四明東湖二靈山的知和庵主去世。知和庵主晚年師事南嶽辯師（繼承東林總禪師的法脈），因為遊歷四方來到四明郡，當地用名剎邀請他住持，他極力拒絕，問他原因，他說：『近世住持寺廟的人大多用賄賂得來，我恥于這樣做。』

【English Translation】 English version: Mu'an (his Dharma name was Mu'an), received the Dharma from Abbot Xiangtian Qing. His family was the Lu family of Siming (present-day Ningbo, Zhejiang). Yu Zhi Pan was his great-granduncle. He successively served as abbot of Yongxi Temple, Yunmen Temple, Xuedou Temple, and Husheng Temple, and his name is listed in the ancestral lineage chart. Chan Master Huihong of Shimen resided in Gushan, Xiangxi, and combined the Chan teachings of the Yunmen and Linji schools. From the Jiayou era to the Zhenghe era, he compiled thirty volumes of 'Biographies of Sangha Treasures in the Chan Forest' for eighty-one Chan monks. Since Ning Tonghui, only Master Huihong has written a history of monks. In the past, Chan Master Yunju You built an egg-shaped stupa to the east of Chan Master Hongjue's pagoda, saying, 'Any abbot who is not indestructible in his physical body and does not have relics after cremation shall have his bones and stones buried here.' He built an egg-shaped stupa to the west, saying, 'All monks who pass away shall have their bones and stones stored here.' This is called the Three Stupas. Chan Master Baiyun Duan said, 'The prosperity of the monasteries in the world is due to the power of Chan Master Dazhi (posthumous title of Chan Master Baizhang).' The ancestral hall should have an image of Bodhidharma in the center, an image of Chan Master Dazhi facing west, and an image of the founding abbot facing east. It is not appropriate to only set up an image of the founding abbot and neglect the ancestors and masters. Chan Master Juefan commented, 'Chan Master Baiyun Duan and Chan Master Yunju You's vision and breadth of mind are lofty and far-reaching, and can be taken as the law of the world.' In August, the emperor issued an edict saying, 'Previously, due to the suggestions of treacherous people, the names of the Shakyans were changed, which is deeply inappropriate. The previous decree to change the names of De Shi and female De Shi shall still be changed back to monks and nuns.' In September, the emperor issued an edict to extensively restore the status of monks and nuns throughout the country. Yongdao County Magistrate of Daozhou was transferred to a nearby prefecture (the above information is found in 'National Dynasty Essentials', 'General Mirror of the Present Dynasty', 'Biography of Dharma Master Dao', and 'Biography of Lin Lingsu'). Commentary: When the Buddha-dharma encounters misfortune, there will inevitably be treacherous people who disrupt the Dharma, and the emperor is actually deceived by them. When the time is right for good fortune, everyone attacks the treacherous people, and once the emperor awakens, he issues an edict to cleanse himself, accusing Lin Lingsu of being a treacherous person, and extensively restores the Buddha-dharma. Initially deceived, later understanding, all of this is due to the Dharma's fortune. In April of the seventh year, the abbot Zhihe of Erling Mountain, Donghu, Siming, passed away. In his later years, Abbot Zhihe served Dharma Master Bian of Nanyue (succeeded to the Dharma lineage of Chan Master Donglin Zong). Because of traveling around, he came to Siming Prefecture, and the local people invited him to be the abbot of a famous temple. He strongly refused. When asked the reason, he said, 'In recent times, most of those who become abbots of temples do so through bribery, and I am ashamed to do so.'

言陳禾與之遊。自雪竇招居二靈山金襕庵。三十年不出山。問道者以未至其居為之恥。嘗有一虎為侍。師既亡。虎臥死於燼餘之地。三年有僧自蜀來問。海尊者何在。人言此但和公耳。蜀僧曰。正其人也。見其塔曰。此非吉地。歲余勸土人為結石龕易葬之。見骨身舍利盈溢光耀林表○六月道州永道得旨放回。敕住昭先禪院。賜名法道以旌護法○八月詔罷黃老學。

八年七月。吳國公主敬重空門。敕品官庶民如有毀辱僧尼罵稱禿字者。照祥符三年指揮治罪○十二月上遜位於皇太子。居龍德宮稱太上皇。

述曰。恭惟　道君上皇。以聰明神武之姿。當天下之無事。其於法　祖宗之崇佛。可謂至矣。賜續燈錄製序。追諡漢唐諸祖師恭禮釋迦佛牙。為之制贊。此十六年之良心也。一旦奸人用事。尚道而毀佛。於是上心始惑。而宣和廢釋之詔行矣。既而天降鴻水。役夫舉挺以逐靈素。忤宦者之黨冒儲君之節。上始大惡之。榜罪于門放死於路。亟下詔罪。已大復佛法罷黃老學。然則上之良心。猶故不失。是蓋大法之厄運。而魔外得以肆其奸也。何傷乎道君之聰明神武哉。

欽宗(徽宗長子。母恭顯皇后王氏。四月十三日乾龍節。陵名永寧)

靖康元年正月。金虜犯闕。二月金虜退○詔曰。比自大觀初聖節

【現代漢語翻譯】 現代漢語譯本： 言陳禾與他交往。從雪竇寺被召請到二靈山金襕庵居住。三十年沒有離開山。求道的人以沒有到過他的住所為恥。曾經有一隻老虎作為侍從。和尚圓寂后，老虎臥死在焚燒后的灰燼之地。三年後，有僧人從蜀地來問：『海尊者（指和尚）在哪裡？』人們說：『這裡只有和公。』蜀地僧人說：『正是這個人。』看見他的塔后說：『這不是吉祥之地。』一年多后，勸說當地人建造石龕來改葬他。看見骨身舍利盈滿，光芒照耀林間。六月，道州永道得到旨意放回，奉旨住在昭先禪院，賜名法道，以此表彰他護持佛法。八月，下詔廢除黃老之學。 八年七月，吳國公主敬重佛門，下令官員百姓如有毀辱僧尼，罵稱『禿』字者，按照祥符三年指揮的條例治罪。十二月，皇上遜位給皇太子，居住在龍德宮，稱為太上皇。 述曰：恭敬地想到道君上皇（指宋徽宗），以聰明神武的資質，當天下太平之時，他對於傚法祖宗崇尚佛教，可以說是達到了極致。賜予《續燈錄》並親自作序，追諡漢唐的各位祖師，恭敬地禮拜釋迦佛牙，併爲此製作贊文。這是他十六年來的良心啊。一旦奸佞小人掌權，崇尚道教而毀壞佛教，於是皇上的心意開始迷惑，而宣和年間廢除佛教的詔令就頒佈了。不久之後，天降洪水，役夫舉起木棒驅逐靈素（道教神祇），違背宦官的黨羽冒犯儲君的節操，皇上開始非常厭惡他們，將罪狀張貼在門上，放逐他們死在路上，立即下詔認罪，重新恢復佛法，廢除黃老之學。這樣看來，皇上的良心，仍然沒有完全喪失。這大概是佛法的大劫難，而邪魔外道得以肆意作惡啊。這又怎麼會損害道君上皇的聰明神武呢？ 欽宗（徽宗長子，母親是恭顯皇后王氏，四月十三日是乾龍節，陵墓名為永寧）。 靖康元年正月，金兵侵犯都城。二月，金兵退去。皇上下詔說：『自從大觀初年聖節……』

【English Translation】 English version: Yan Chen He associated with him. He was summoned from Xue Dou Temple to reside at Jinlan Hermitage on Erling Mountain. He did not leave the mountain for thirty years. Those who sought the Dao considered it a disgrace not to have visited his residence. He once had a tiger as an attendant. After the master passed away, the tiger lay dead on the burnt remains of the cremation site. Three years later, a monk from Shu came and asked, 'Where is Venerable Hai (referring to the master)?' People said, 'Here is only He Gong.' The monk from Shu said, 'That is the very person.' Seeing his pagoda, he said, 'This is not an auspicious place.' More than a year later, he persuaded the local people to build a stone niche to rebury him. He saw that the bone relics were overflowing, and their light illuminated the forest. In June, Yongdao of Daozhou received an imperial decree to return, and was ordered to reside at Zhaoxian Zen Monastery, and was given the name Fadao to commend him for protecting the Dharma. In August, an imperial edict was issued to abolish the study of Huang-Lao (Taoism). In the seventh month of the eighth year, the Princess of Wu respected the Buddhist Sangha, and ordered that officials and commoners who insulted monks and nuns, or cursed them with the word 'bald', would be punished according to the regulations of the third year of the Xiangfu era. In December, the Emperor abdicated the throne to the Crown Prince, resided in Longde Palace, and was called the Supreme Emperor. It is said: Respectfully thinking of the Supreme Emperor Daojun (referring to Emperor Huizong of Song), with his intelligence and martial prowess, when the world was at peace, his emulation of the ancestors in venerating Buddhism can be said to have reached its peak. He bestowed the 'Continuing Lamp Records' and personally wrote the preface, posthumously honored the ancestral masters of the Han and Tang dynasties, respectfully worshiped the Buddha's tooth relic, and composed eulogies for it. This was his conscience for sixteen years. Once treacherous villains came to power, advocating Taoism and destroying Buddhism, then the Emperor's mind began to be confused, and the edict to abolish Buddhism during the Xuanhe era was issued. Soon after, heaven sent down floods, laborers raised sticks to drive away Lingsu (Taoist deities), and the eunuch's party violated the Crown Prince's integrity. The Emperor began to greatly detest them, posting their crimes on the gates, and banishing them to die on the road, and immediately issued an edict of repentance, restoring Buddhism and abolishing the study of Huang-Lao. In this way, the Emperor's conscience was not completely lost. This was probably a great calamity for the Dharma, and the demons and heretics were able to act unscrupulously. How could this harm the intelligence and martial prowess of the Supreme Emperor Daojun? Emperor Qinzong (the eldest son of Emperor Huizong, his mother was Empress Gongxian Wang, the thirteenth day of the fourth month was the Qianlong Festival, and his mausoleum was named Yongning). In the first month of the first year of Jingkang, the Jin troops invaded the capital. In the second month, the Jin troops retreated. The Emperor issued an edict saying: 'Since the early years of Daguan, the Sacred Festival...'

行香。許就道觀。今後道君聖節仍就道觀。若乾龍節仍就佛寺建道場。一月一依祖宗舊法。其道士官階並與追毀○十一月金虜再犯闕。詔皇弟康王為天下兵馬大元帥。

二年正月。上幸虜營。四月虜退。二帝北狩于韓州。五月康王即皇帝位於宋州。

述曰。太祖始封宋。其後遂以建國。暨汴京失守而高宗即位於宋所以上合建國之符下昭中興之祚也。

十月上幸楊州。遣使八輩召金山克勤禪師。詣行在所演說禪法。賜號圓悟○東京留守宗澤(謚忠愍公婺人)承製。命法道法師住左街天清寺。補宣教郎總管司。參謀軍事。為國行法護佑軍旅。師往淮穎勸化豪右。出糧助國軍賴以濟。

佛祖統紀卷第四十六(終)

六年六月。上清儲祥宮成。詔蘇軾為碑。其略云。惟太宗佐太祖定天下。既即位盡以所賜金帛作上清宮于朝陽門內。所以旌興王之功。且為五代兵革之餘。遺民赤子請命上帝。慶曆三年毀於火。元豐二年命道士王太初修復祠宇。以日者言宮之所在為國家子孫地。乃賜名上清儲祥宮。始太初卒太皇太后內出白金。命道士劍應真繼之。是年訖役○十月上幸國子監。詣至聖文宣王殿。行釋奠禮。一獻再拜。幸武成王廟。肅揖畢。仲游入對。因論孔子廟。自顏淵以降。皆爵命于朝。法服冠冕

【現代漢語翻譯】 現代漢語譯本 行香。允許在道觀舉行。今後道君（道教神祇的尊稱）聖節仍然在道觀舉行。如果遇到乾龍節（皇帝的生日），仍然在佛寺建立道場。每月一次按照祖宗舊法進行。道士的官階全部追回並銷燬。十一月，金國軍隊再次侵犯都城。皇帝下詔皇弟康王擔任天下兵馬大元帥。

二年正月。皇帝親臨金國軍營。四月，金國軍隊撤退。徽宗、欽宗二位皇帝被金國軍隊押送到韓州。五月，康王在宋州即位稱帝。

評論說。太祖最初被封在宋地，後來就用宋作為國號來建立國家。等到汴京失守，高宗在宋地即位，這既符合當初建國的符命，又昭示了中興的運勢。

十月，皇帝巡幸楊州。派遣使者八批召請金山克勤禪師（雲門宗僧人）到行宮演說禪法。賜予『圓悟』的稱號。東京留守宗澤（謚號忠愍公，婺州人）奉旨，命令法道法師住持左街天清寺，補任宣教郎總管司，參與謀劃軍事，為國家施行佛法，護佑軍隊。法師前往淮穎勸說當地的富豪，拿出糧食資助國家，軍隊賴以度過難關。

《佛祖統紀》卷第四十六（終）

六年六月。上清儲祥宮建成。皇帝下詔蘇軾撰寫碑文。碑文大略是說，太宗輔佐太祖平定天下，即位后將所有賞賜的金帛用來在朝陽門內建造上清宮，用來表彰興王之功，並且爲了五代戰亂之後，安撫百姓，祭祀上帝。慶曆三年被火燒燬。元豐二年，命令道士王太初修復祠宇，因為占卜的人說宮殿所在的地方是國家子孫興旺之地，於是賜名上清儲祥宮。最初王太初去世，太皇太后從內庫拿出白金，命令道士劍應真繼續修建，這年竣工。十月，皇帝巡幸國子監，到至聖文宣王（孔子）殿，行釋奠禮，一獻再拜。巡幸武成王（姜太公）廟，行肅拜禮完畢。仲游入宮進見，於是談論孔子廟，從顏淵開始，都由朝廷授予爵位和官職，穿著法服，戴著冠冕。

【English Translation】 English version Incense offering. Permission was granted to hold ceremonies at Daoist temples. In the future, the sacred festivals of Daojun (a respectful title for Daoist deities) will still be held at Daoist temples. If the Qianlong Festival (the emperor's birthday) occurs, rituals will still be established at Buddhist temples. Once a month, follow the old methods of the ancestors. All official ranks of Daoist priests were revoked and destroyed. In November, the Jin troops invaded the capital again. The emperor issued an edict appointing his younger brother, Prince Kang, as the Grand Marshal of all the armies of the realm.

In the first month of the second year, the emperor visited the Jin camp. In April, the Jin troops retreated. Emperors Huizong and Qinzong were taken captive by the Jin army to Hanzhou. In May, Prince Kang ascended the throne in Songzhou.

It is said that Emperor Taizu was initially enfeoffed in Song, and later used Song as the name of the country to establish the nation. When Bianjing fell and Gaozong ascended the throne in Song, this not only corresponded to the omen of the founding of the nation but also demonstrated the destiny of revival.

In October, the emperor visited Yangzhou. He sent eight groups of envoys to summon Chan Master Keqin of Jinshan (a Yunmen School monk) to the imperial palace to expound on Chan teachings. He bestowed the title 'Yuanwu'. Zong Ze (posthumously named Duke Zhongmin, from Wuzhou), the defender of Tokyo, acting on imperial orders, appointed Dharma Master Fadao to reside at Tianqing Temple on Zuojie Street, appointed him to the post of Propaganda Officer, and tasked him with participating in military planning, practicing the Dharma for the country, and protecting the army. The master went to Huaiying to persuade the local wealthy families to donate grain to support the country, which the army relied on to overcome difficulties.

Chronicles of the Buddhist Patriarchs, Volume 46 (End)

In the sixth month of the sixth year, the Shangqing Chuxiang Palace was completed. The emperor ordered Su Shi to write the inscription. The inscription roughly stated that Emperor Taizong assisted Emperor Taizu in pacifying the realm, and after ascending the throne, he used all the gold and silk bestowed upon him to build the Shangqing Palace inside Chaoyang Gate, to commend the merit of establishing the kingdom, and also to appease the people and worship the Supreme God after the wars of the Five Dynasties. It was destroyed by fire in the third year of the Qingli era. In the second year of the Yuanfeng era, the Daoist Wang Taichu was ordered to repair the temple, because the diviner said that the location of the palace was a place where the descendants of the country would prosper, so it was named Shangqing Chuxiang Palace. Initially, after Wang Taichu passed away, the Empress Dowager took out white gold from the inner treasury and ordered the Daoist Jian Yingzhen to continue the construction, which was completed this year. In October, the emperor visited the Imperial College, went to the Temple of the Sage King of Culture (Confucius), and performed the Shi Dian ritual, offering one sacrifice and bowing twice. He visited the Temple of King Wucheng (Jiang Taigong), and after performing the Su Bai ritual, Zhong You entered the palace to meet him, and then discussed the Temple of Confucius, from Yan Yuan onwards, all were granted titles and official positions by the court, wearing legal robes and crowns.

。而鯉承訓詩禮。仍以聖道傳孟子。今皆野服幅巾以祭為未便。上嘉納之。封鯉泗水侯。伋沂水侯。

○六月。置元祐黨籍。司馬光等三百九人。刻石文德殿門○十一月王安石陪享文宣王廟。○召海陵徐神翁入見。既而懇歸詔即其郡。建仙源萬壽宮以居之。初神翁為天慶觀傭役。執彗掃除。誦度人經。口不絕。四方來問災祥稱為神翁。呂惠卿赴闕枉道過之。翁曰。善守善守既還朝。俄以事出知單州。哲宗不豫。遣惠卿至翁所。翁書吉人。未幾徽宗嗣位。蓋預徴御名(佶字)。后尸解而化。

○上與靈素講道便殿。有青巾弊衣。徑升殿不揖。靈素識之曰。呂大又來矣。遽趨殿隅而隱。唯粉書一詩云。高談闊論若無人。可惜明君不遇真。欲問古今休咎事。須防午未丙丁春。上知洞賓之來。為之嘆息。后皆如其言。

二年正月。上元節御樓觀燈。簾幕重密下無知者。忽一人群眾躍出。黑色布衣若僧童者。舉手指簾謂上曰。汝有何神乃敢破壞吾教。吾今語汝報將至矣。上怒命中使傳旨治之。棰掠亂下加以炮烙。復臠其肉終不語。亦無痛苦狀。上大不樂為之罷會。以其人付獄盡之(本朝通鑑)。

○八月有賣菜人至宣德門下。釋擔向門戟手而詈曰。汝壞吾社稷。太祖遣吾來說。汝宜速改捕下開封府獄一

【現代漢語翻譯】 現代漢語譯本：鯉（Li，孔子的兒子）繼承了詩書禮儀的傳統，仍然以聖人之道教導孟子。如今（他們）都穿著粗布衣服，戴著頭巾祭祀，（我認為）這樣做不合適。皇上讚賞並採納了他的建議，封鯉為泗水侯，伋（Ji，子思）為沂水侯。 六月，朝廷設定元祐黨籍，將司馬光等三百九人列入其中，並將名單刻在文德殿門上。十一月，王安石陪同祭祀文宣王（孔子）廟。朝廷召見海陵的徐神翁。不久之後，徐神翁懇請返回家鄉，皇上下詔讓他回到自己的郡里，並建造仙源萬壽宮供他居住。起初，徐神翁在天慶觀做傭工，拿著掃帚掃地，口中不停地誦讀《度人經》。四方的人都來向他詢問災禍和吉兇，稱他為神翁。呂惠卿前往京城，不走正道，繞道去拜訪他。神翁說：『好好守護，好好守護。』呂惠卿回朝后，不久因事被貶到單州任職。哲宗皇帝生病時，派遣惠卿到神翁那裡。神翁寫下『吉人』二字。不久之後，徽宗皇帝繼位。這大概是預先徵兆了御名（佶字）。後來徐神翁尸解而化。 皇上在便殿與靈素講論道法。有一個人戴著青色頭巾，穿著破舊的衣服，直接走上殿來，也不行禮。靈素認出他，說：『呂洞賓又來了。』隨即跑到殿的角落裡躲藏起來。只見墻上用粉筆寫了一首詩：『高談闊論若無人，可惜明君不遇真。欲問古今休咎事，須防午未丙丁春。』皇上知道是呂洞賓來了，為此嘆息。後來事情都如他所說的那樣應驗了。 二年正月，皇上在上元節登上樓觀看燈。簾幕重重，下面的人不知道皇上在哪裡。忽然有一個人從人群中跳出來，穿著黑色布衣，像個僧童，舉起手指著簾子對皇上說：『你有什麼神通，竟敢破壞我的教義？我現在告訴你，報應就要來了！』皇上大怒，命令中使傳旨逮捕他治罪。用棍棒亂打，又用炮烙，甚至割他的肉，他始終不說話，也沒有痛苦的樣子。皇上很不高興，為此取消了燈會，將那個人交給監獄處理（出自《本朝通鑑》）。 八月，有一個賣菜的人來到宣德門下，放下擔子，對著城門，用手指著城門大罵道：『你破壞了我的國家！太祖皇帝派我來說，你應當趕快改正！』（官兵）逮捕了他，送到開封府監獄。

【English Translation】 English version: Li (son of Confucius) inherited the tradition of poetry and rites, and continued to teach Mencius with the way of the sages. Now (they) all wear coarse clothes and headscarves to offer sacrifices, (I think) this is not appropriate.' The Emperor appreciated and adopted his suggestion, enfeoffing Li as Marquis of Sisui and Ji (Zisi) as Marquis of Yishui. In June, the court established the Yuan祐 partisan register, including Sima Guang and 309 others, and engraved the list on the gate of Wende Hall. In November, Wang Anshi accompanied the sacrifice at the Temple of King Wenxuan (Confucius). The court summoned Xu Shenweng of Hailing to an audience. Soon after, Xu Shenweng earnestly requested to return to his hometown, and the Emperor issued an edict allowing him to return to his own prefecture and built the Xianyuan Longevity Palace for him to live in. Initially, Xu Shenweng worked as a servant in the Tianqing Temple, sweeping the floor with a broom, and constantly reciting the 'Scripture of Salvation'. People from all directions came to ask him about disasters and fortunes, calling him Shenweng. Lü Huiqing went to the capital and detoured to visit him. Shenweng said, 'Guard well, guard well.' After Lü Huiqing returned to the court, he was soon demoted to Danzhou due to an incident. When Emperor Zhezong was ill, he sent Huiqing to Shenweng. Shenweng wrote the words 'Auspicious person'. Soon after, Emperor Huizong succeeded to the throne. This was probably a premonition of the imperial name (the character 佶). Later, Xu Shenweng underwent corpse liberation and transformed. The Emperor discussed Taoist principles with Lingsu in the side hall. A person wearing a blue headscarf and tattered clothes walked directly into the hall without bowing. Lingsu recognized him and said, 'Lü Dongbin is here again.' He immediately ran to the corner of the hall to hide. Only a poem was written on the wall in chalk: 'Talking loudly as if no one is around, it's a pity that the wise ruler does not meet the truth. If you want to ask about the good and bad luck of ancient and modern times, you must beware of the years of Wu, Wei, Bing, Ding in spring.' The Emperor knew that Lü Dongbin had come and sighed for it. Later, things all came true as he said. In the second year, in the first month, the Emperor ascended the tower to watch the lanterns during the Lantern Festival. The curtains were heavy, and the people below did not know where the Emperor was. Suddenly, a person jumped out of the crowd, wearing black cloth clothes, like a young monk, raised his finger and pointed at the curtain and said to the Emperor, 'What supernatural powers do you have that you dare to destroy my teachings? I am telling you now, retribution is coming!' The Emperor was furious and ordered the eunuch to arrest him and punish him. He was beaten with sticks, burned with hot irons, and even had his flesh cut off, but he remained silent and showed no signs of pain. The Emperor was very unhappy and canceled the lantern festival for this reason, handing the person over to the prison to be dealt with (from 'Comprehensive Mirror of Governance of the Present Dynasty'). In August, a vegetable seller came to the XuanDe Gate, put down his burden, and pointed at the city gate, cursing loudly: 'You have ruined my country! Emperor Taizu sent me to say, you should quickly correct it!' (The soldiers) arrested him and sent him to the Kaifeng Prefecture prison.

夕則不知向所云。蓋神附之言也(通鑑)○。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十七

宋咸淳四明東湖沙門志磬撰

法運通塞志第十七之十四

高宗(徽宗第九子。母賢妃韋氏。追諡顯仁皇后。五月二十一日天申節。永思陵)

建炎元年。上駐蹕維揚○初隆祐太后孟氏。將去國南向求護身法于道場大德。有教以奉摩利支天母者。及定都吳門念天母冥護之德。乃以天母像奉安於西湖中天竺。刻石以紀事。案不空三藏譯摩利支天經唸誦法雲。南無釋迦牟尼佛(十聲)南無摩利支天菩薩(十聲)我弟子(某甲)歸命三寶摩利支天菩薩。愿護我身無人能見我。無人能知我。無人能捉縛加害我。無人能欺誑責罰我。無人能債我財物。不為怨家能得其便。即說最上心真言曰。唵摩利支娑縛賀(或百聲或千聲)王難中護我。賊難中護我。失道曠野中護我。水火刀兵中護我。鬼神毒藥難中護我。惡獸毒蟲難中護我。一切怨家惡人難中護我。佛實語護我。法實語護我。僧實語護我。天實語護我。仙實語護我。一切處一切時愿常護我。弟子(某甲)娑縛賀。誦時想菩薩作天女形。瓔珞莊嚴坐蓮華上。左手執天扇。右手垂掌向外。作與愿勢。若欲見天真身求勝愿者。誦

【現代漢語翻譯】 現代漢語譯本：晚上就不知道白天所說的話了。大概是神靈附體時說的話吧（《資治通鑑》記載）。

《大正藏》第49冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第四十七

宋朝咸淳年間四明東湖沙門志磬撰寫

《法運通塞志》第十七之十四

高宗（徽宗第九子，母親是賢妃韋氏，追諡為顯仁皇后，五月二十一日是天申節，葬于永思陵）

建炎元年，高宗駐紮在維揚。當初隆祐太后孟氏，將要離開國都南下，向道場中的大德尋求護身之法。有人教她供奉摩利支天母。等到在吳門定都后，感念天母冥冥中的護佑之德，於是將天母像供奉在西湖中天竺寺，並刻石來記載這件事。根據不空三藏翻譯的《摩利支天經唸誦法》所說：『南無釋迦牟尼佛（唸誦十聲），南無摩利支天菩薩（唸誦十聲），我弟子（某甲）歸命三寶摩利支天菩薩。愿您護佑我的身體，沒有人能看見我，沒有人能知道我，沒有人能捉拿捆綁加害我，沒有人能欺騙誆詐責罰我，沒有人能欠我財物，不讓怨家能得逞。』即說最上心真言：『唵摩利支娑縛賀（或者唸誦一百聲或者一千聲）。』在王難中護佑我，在賊難中護佑我，在迷失道路的曠野中護佑我，在水火刀兵中護佑我，在鬼神毒藥的災難中護佑我，在惡獸毒蟲的災難中護佑我，在一切怨家惡人的災難中護佑我。佛的真實語護佑我，法的真實語護佑我，僧的真實語護佑我，天的真實語護佑我，仙的真實語護佑我。在一切處一切時愿您常護佑我，弟子（某甲）娑縛賀。誦唸時觀想菩薩作天女的形象，用瓔珞莊嚴自身，坐在蓮花上，左手拿著天扇，右手垂掌向外，作出給予願望的姿勢。如果想要見到天女的真身，祈求殊勝的願望，就誦唸

【English Translation】 English version: In the evening, one does not know what was said during the day. It is probably the words spoken when a spirit possesses someone (as recorded in the Zizhi Tongjian).

Taisho Tripitaka Volume 49, No. 2035, Records of the Lineage of Buddhas and Patriarchs

Records of the Lineage of Buddhas and Patriarchs, Volume 47

Compiled by Shramana Zhiqing of Donghu Temple, Siming, during the Xianchun era of the Song Dynasty

Chapter 17.14: Records of the Fluctuations in the Dharma's Fortune

Emperor Gaozong (ninth son of Emperor Huizong, his mother was Consort Xian, posthumously honored as Empress Xianren, his birthday was on the 21st day of the fifth month, the Tianshen Festival, and he was buried in Yongsi Mausoleum)

In the first year of the Jianyan era, the Emperor was stationed in Weiyang. Initially, Empress Dowager Longyou, of the Meng clan, was about to leave the capital and head south, seeking a method of self-protection from the virtuous monks in the monasteries. Someone taught her to venerate the Marici (摩利支天母) Deva Mother. After establishing the capital in Wumen, she was mindful of the virtue of the Deva Mother's unseen protection, so she enshrined an image of the Deva Mother in Zhongtianzhu Temple on West Lake and inscribed a stone to record the event. According to the Marici (摩利支天) Deva Sutra Recitation Method translated by Amoghavajra (不空三藏): 'Namo Shakyamuni Buddha (南無釋迦牟尼佛) (recite ten times), Namo Marici (摩利支天) Deva Bodhisattva (南無摩利支天菩薩) (recite ten times), I, your disciple (so-and-so), take refuge in the Triple Gem and Marici (摩利支天) Deva Bodhisattva. May you protect my body so that no one can see me, no one can know me, no one can seize, bind, or harm me, no one can deceive, defraud, or punish me, no one can demand my property, and no enemy can take advantage of me.' Then recite the supreme heart mantra: 'Om Marici Svaha (唵摩利支娑縛賀) (recite one hundred or one thousand times).' Protect me in times of royal trouble, protect me in times of bandit trouble, protect me in desolate wildernesses where I have lost my way, protect me in times of water, fire, swords, and weapons, protect me in times of trouble from ghosts, spirits, and poisons, protect me in times of trouble from evil beasts and poisonous insects, protect me in times of trouble from all enemies and evil people. The Buddha's truthful words protect me, the Dharma's truthful words protect me, the Sangha's truthful words protect me, the Devas' truthful words protect me, the Immortals' truthful words protect me. May you always protect me in all places and at all times, disciple (so-and-so) Svaha.' When reciting, visualize the Bodhisattva in the form of a celestial maiden, adorned with necklaces, sitting on a lotus flower, holding a celestial fan in her left hand, and with her right hand extended outward in a gesture of granting wishes. If you wish to see the true form of the Deva and seek supreme wishes, then recite

滿十萬遍佛言。此天常行日月前。日月所不能見。我因知此天名得免一切厄難。

二年三月。唐州泌陽尉李玨遇北虜入寇。挾一仆單騎走。夜匿道旁空舍。聞車過聲遣仆問。唐州賊何在。見車中人長丈餘面藍色。驚而返。玨即乘馬追及之。前致敬曰。玨避寇至此。敢問車中何所載。其人曰。此京西遭劫死人名字。天曹定籍。汝是李玨亦其數也。玨大怖告曰。何法可免。愿賜指教。人曰。能旦旦念摩利支天菩薩七百遍。向虛空迴向天曹聖賢。則死籍可銷。可免兵戈之厄。玨方拜謝。駕車者疾馳而去。自是不輟誦持。轉以教人。皆得免難(賈德仁板行)。

述曰。摩利支天經。藏中凡三譯。唯　本朝天息災本咒法最多。　仁宗親制聖教序以冠其首。雖未聞行其法者。而菩薩之緣已開。先於此時矣。當　高宗之南渡也。隆祐受教大德獲奉像之應。李玨請命神人致稱名之功。至矣哉。威德悲願。殆與圓通大士俱不思議。釋迦自云。我因知此天名得免一切厄難。信菩薩遠本。又在釋迦之先也。今茲中原多故兵革未銷。士夫民庶有能若終身若全家行此解厄至簡之法。吾見天母之能大濟於人也。

十一月。敕賣四字師號價二百千。

三年正月。金虜入淮。上幸建康。八月上發建康。十一月虜酋兀朮宗弼陷杭

【現代漢語翻譯】 現代漢語譯本 滿十萬遍佛說：『這位天神經常行走在太陽和月亮的前面，太陽和月亮都無法看見他。我因為知道這位天神的名字，才得以免除一切災難。』

二年三月，唐州泌陽縣尉李玨遭遇北方入侵者。他帶著一個僕人單騎逃走，夜晚躲藏在路旁的空房子里。聽到有車經過的聲音，便讓僕人去詢問：『唐州的賊人在哪裡？』僕人看見車中的人身高一丈多，面色藍色，驚恐地返回。李玨隨即騎馬追上他，上前致敬說：『李玨爲了躲避寇賊來到這裡，敢問車中裝載的是什麼？』那人說：『這些是京西地區遭遇劫難死去的人的名字，天曹已經登記在冊。你李玨也在其中。』李玨非常害怕，問道：『有什麼方法可以免除？愿您賜予指教。』那人說：『如果能每天唸誦摩利支天菩薩（Mārica，光明之神）七百遍，向虛空迴向給天曹的聖賢，那麼死籍就可以消除，可以免除兵戈的災難。』李玨正要拜謝，駕車的人就飛快地離開了。從此以後，李玨不停地誦持，並且轉而教導他人，都得以免除災難（賈德仁刊印）。

述曰：摩利支天經，藏經中共有三種譯本，只有本朝天息災（Tian Xizai，譯經師）的譯本咒語和儀軌最多。仁宗皇帝親自撰寫了聖教序放在經文的最前面。雖然沒有聽說過有人修行這個法門，但是菩薩的因緣已經開啟，早在此時就已經開始了。當高宗（Emperor Gaozong）南渡的時候，隆祐（Longyou，年號）受到教導，大德（Dade，年號）獲得了供奉佛像的感應。李玨因為神人而獲得了稱念名號的功德。真是太偉大了！摩利支天菩薩的威德和悲願，幾乎與觀世音菩薩（Avalokiteśvara）一樣不可思議。釋迦牟尼佛（Śākyamuni Buddha）自己說：『我因為知道這位天神的名字，才得以免除一切災難。』相信這位菩薩的久遠根源，還在釋迦牟尼佛之前。現在中原地區戰亂頻繁，兵戈之災尚未平息。士人百姓如果能夠終身或者全家奉行這個解除災難的最簡便的方法，我看到摩利支天母（Mārica）一定能夠大大地救濟世人。

十一月，朝廷下令出售『四字師號』，價格為二十萬錢。

三年正月，金兵入侵淮河流域，皇帝前往建康（Jiankang）。八月，皇帝從建康出發。十一月，金兵首領兀朮宗弼（Wuzhu Zongbi）攻陷杭州（Hangzhou）。

【English Translation】 English version The Buddha said after reciting it one hundred thousand times: 'This deity constantly travels in front of the sun and moon, where the sun and moon cannot see him. Because I know the name of this deity, I am able to avoid all calamities.'

In the third month of the second year, Li Jue, the county lieutenant of Biyang in Tang Prefecture, encountered an invasion by northern barbarians. He fled on horseback with a single servant, hiding in an empty house by the roadside at night. Hearing the sound of a cart passing by, he sent his servant to ask: 'Where are the bandits of Tang Prefecture?' The servant saw that the person in the cart was more than ten feet tall with a blue face, and returned in fright. Li Jue immediately chased after him on horseback, approached him respectfully, and said: 'Li Jue has come here to escape the bandits. May I ask what is loaded in the cart?' The person said: 'These are the names of the people who died in the robberies in the Jingxi area, which have been registered in the heavenly court. You, Li Jue, are also among them.' Li Jue was greatly frightened and asked: 'What method can be used to avoid this? Please give me guidance.' The person said: 'If you can recite the name of Mārica (摩利支天菩薩, deity of light) seven hundred times every morning, and dedicate the merit to the sages in the heavenly court, then the record of death can be erased, and you can avoid the calamity of war.' As Li Jue was about to thank him, the driver sped away. From then on, Li Jue recited and upheld the mantra without ceasing, and taught it to others, all of whom were able to avoid calamities (printed by Jia Deren).

Commentary: There are three translations of the Mārica Sutra in the Tripitaka. Only the translation by Tian Xizai (天息災, translator) of this dynasty has the most mantras and rituals. Emperor Renzong (仁宗) personally wrote the preface to the sacred teachings and placed it at the beginning of the sutra. Although it has not been heard that anyone practices this dharma, the affinity with the Bodhisattva has already been opened, and it began at this time. When Emperor Gaozong (高宗) crossed south during the Longyou (隆祐) era, the virtuous monks of the Dade (大德) era received the response of enshrining the image. Li Jue obtained the merit of reciting the name through a divine person. How great it is! The power, virtue, compassion, and vows of Mārica are almost as inconceivable as those of Avalokiteśvara (觀世音菩薩). Śākyamuni Buddha (釋迦牟尼佛) himself said: 'Because I know the name of this deity, I am able to avoid all calamities.' I believe that the distant origin of this Bodhisattva is even before that of Śākyamuni Buddha. Now, the Central Plains are plagued by war, and the calamities of war have not yet subsided. If scholars and common people can practice this simplest method of resolving calamities for their whole lives or as a whole family, I see that Mārica (摩利支天母) will surely greatly save the people.

In November, the imperial court ordered the sale of 'four-character teacher titles' for a price of two hundred thousand coins.

In the first month of the third year, the Jin troops invaded the Huai River region, and the emperor went to Jiankang (建康). In August, the emperor departed from Jiankang. In November, the Jin leader Wuzhu Zongbi (兀朮宗弼) captured Hangzhou (杭州).

州。錢塘令朱畢率弓兵與之戰。力不敵走天竺山。虜奄至。遂遇害。初是圓應法師德賢(慈雲下四世)為兒時。相者曰。他日有官厄。唯出家可免。遂落𩬊往靈山。參學于慧凈。后竟繼其席。臨終謂門人曰。吾生前以道力免難。死後猶有殘業。門人造像入祖堂。乃以鐵護其頸。及虜至其酋真珠王者至靈山祖殿。眾像皆立。獨師像不起。酋怒令斬之。以頸有鐵不可傷。乃積薪盈門縱火焚之。薪盡而屋如故。或見神僧千數執瓶注水出沒空表。虜眾大驚而退。初如靖法師主上竺。兀朮入境。師預感夢。知此山厄運不可免。戒眾令避之。及虜至。或謂可以禮迓。即聲鐘集眾。虜疑其抗已。從兵大掠火其寺○十二月己卯(六日)上幸明州。壬午(九日)次定海御樓船癸巳(二十日)虜陷越州。癸卯(三十日)浙東制置使張俊。與虜戰于明之西門。俊見民間多織蓆。遣兵斂取之。以重席覆于路。虜騎踐席上。皆足滑而仆。因急擊之。斬首甚眾(此耆老相傳。與國史所載不同)。

四年正月。甲辰(旦日)上次崎頭入白峰庵。僧歲朝禮懺。上前立其旁。聞保國安民之辭喜甚。為徘徊茗飲而行(今御座。特旨免稅石刻在庵中)丙午(三日)次臺州章安鎮。入金鰲山寺。有老僧禱佛前。皆憂時保國之語。上問何典。答曰。護國金光

明懺。上因宿于寺。后駐蹕臨安。歲賜輦下諸寺金帛修舉此法。初上在京邸。有異人授一詩云。牝蠣灘頭一艇橫。夕陽多處待潮生。共君不負登臨約。同向金鰲背上行。及幸海登金鰲坐榻上。見壁間題此詩。始悟異人示先讖也○庚戌(七日)虜陷明州。其酋奄至南湖寺。眾先已奔散。獨介然不肯去。酋訶之曰。不畏死耶。然曰。貧道一生以願力建此十六觀堂。今老矣。不忍捨去以求生也。酋義之曰。師幸為我歸北朝。建觀堂一如此規制。遂虜以行。虜兵至湖心。逼律主元肇行。師忻然無難色。至京口謂左右曰。吾將西歸。即聞笙歌之音。一時軍民咸見師唸佛西望而化(師即參政陸佃之孫)○初宏智禪師正覺。主天童開拓眾宇。聚眾至千二百人。虜之入境也眾將散。師止之曰。虜不至此無用避。及虜登塔嶺。見神兵滿山谷。大懼而退○育王山月堂禪師道昌。聞虜且至。就山後掘一窖。捧釋迦舍利塔坐其中。以陶器覆于上。虜酋至不得塔。大怒將火其屋。忽壁間觀音畫像放光出水滿地。輪藏自轉。酋大怖畏拜禱而去。越七日開窖取塔。水至頸不沒○丙寅(二十三日)上次溫州館頭(留十日)○二月乙亥(三日)上次江心寺。有旨以林靈素故居為資福教院。丞相呂頤浩。舉圓辨法師道琛主之○丙子(四日)虜兵退。初杭人以

【現代漢語翻譯】 現代漢語譯本 明懺。皇上因為曾經住在寺廟裡，後來駐紮在臨安。每年賞賜京城各寺廟金銀綢緞，用來修繕和舉辦這種法事。當初皇上還在京城府邸時，有位奇人授予他一首詩說：『牡蠣灘頭一隻船橫著，夕陽西下時等待潮水上漲。與您相約不辜負這登臨之約，一同前往金鰲的背上。』等到皇上駕臨海邊，在金鰲上就座時，看見墻壁上題著這首詩，才明白是奇人預先的讖語啊。 庚戌年（七日），金兵攻陷明州。他們的首領突然來到南湖寺。寺廟裡的僧眾先前都已經逃散了，只有介然法師不肯離去。首領呵斥他說：『你不怕死嗎？』介然法師說：『貧僧一生以願力建造這座十六觀堂，現在老了，不忍心捨棄它而求生。』首領敬佩他的義氣，說：『請法師為我回到北方朝廷，建造觀堂，一切都按照這個規制。』於是挾持他而去。金兵到達湖心時，逼迫律宗主持元肇法師同行，法師欣然沒有為難之色。到達京口時，他對身邊的人說：『我將要往生西方了。』隨即就聽見天樂之聲。當時軍民都看見法師唸佛向西而化。（法師是參知政事陸佃的孫子） 當初宏智禪師正覺，主持天童寺，開墾擴建寺廟，聚集僧眾達到一千二百人。金兵入侵時，僧眾將要逃散，禪師阻止他們說：『金兵不會到這裡，不用躲避。』等到金兵登上塔嶺時，看見神兵佈滿山谷，非常害怕而退兵。 育王山月堂禪師道昌，聽說金兵將要到來，就在山後挖了一個地窖，捧著釋迦牟尼舍利塔坐在其中，用陶器蓋在上面。金兵首領來到，找不到塔，非常憤怒，就要放火燒燬房屋。忽然墻壁上的觀音畫像放出光芒，涌出水來，流滿地面，輪藏自己轉動。首領非常害怕，跪拜祈禱而去。過了七天，打開地窖取出塔，水已經淹到脖子，但沒有沒過。 丙寅年（二十三日），皇上再次來到溫州館頭（停留十天）。 二月乙亥日（初三），皇上再次來到江心寺。有旨意將林靈素的故居作為資福教院。丞相呂頤浩，推薦圓辨法師道琛主持。 丙子日（初四），金兵撤退。當初杭州人以為

【English Translation】 English version Ming Repentance. The Emperor once stayed overnight in a temple and later resided in Lin'an. Every year, he bestowed gold and silk upon the temples in the capital to repair and hold this Dharma service. Initially, when the Emperor was still in his residence in the capital, a strange person gave him a poem saying: 'A boat lies across the oyster beach, waiting for the tide to rise where the setting sun shines. Together, let us not fail this appointment to ascend, and go together upon the back of the Golden Turtle (Jin'ao).' When the Emperor arrived at the seaside and sat upon the Golden Turtle, he saw this poem inscribed on the wall, and then understood that it was a prophecy given in advance by the strange person. In the year Gengxu (the 7th day), the Jurchen (lǔ) troops captured Mingzhou. Their chieftain suddenly arrived at Nanhu Temple. The monks had already scattered and fled, but only the monk Jieran refused to leave. The chieftain rebuked him, saying, 'Are you not afraid of death?' Jieran replied, 'This poor monk has spent his life using his vows to build this Sixteen Contemplation Hall. Now I am old and cannot bear to abandon it to seek life.' The chieftain admired his righteousness and said, 'Please, Master, return to the Northern Court for me and build a Contemplation Hall according to this standard.' So he took him away by force. When the Jurchen troops reached the center of the lake, they forced the Vinaya Master Yuanzhao to go with them. The Master was happy and showed no sign of distress. When they reached Jingkou, he said to those around him, 'I am going to return to the West.' Immediately, the sound of heavenly music was heard. At that time, the soldiers and civilians all saw the Master reciting the Buddha's name and transforming towards the West. (The Master was the grandson of the Councilor Lu Dian). Initially, Chan Master Hongzhi Zhengjue, abbot of Tiantong Temple, developed and expanded the temple, gathering a congregation of 1,200 monks. When the Jurchen troops invaded, the monks were about to scatter, but the Chan Master stopped them, saying, 'The Jurchens will not come here, there is no need to avoid them.' When the Jurchen troops climbed Talin (Pagoda Ridge), they saw divine soldiers filling the mountains and valleys, and retreated in great fear. Chan Master Yue Tang Daochang of Mount Yuwang, hearing that the Jurchen troops were about to arrive, dug a cellar behind the mountain, held the Sharira (Shèlì) Stupa (Tǎ) of Shakyamuni (Shìjiāmóuní) and sat inside, covering it with pottery. The Jurchen chieftain arrived and could not find the Stupa, and in great anger, he was about to set fire to the house. Suddenly, the Guanyin (Avalokiteśvara) image on the wall emitted light, and water gushed out, filling the ground, and the Rotating Sutra Cabinet (Lún Zàng) turned by itself. The chieftain was greatly frightened, prostrated and prayed, and then left. After seven days, they opened the cellar to retrieve the Stupa, and the water had reached his neck, but had not submerged it. In the year Bingyin (the 23rd day), the Emperor once again arrived at Guantou in Wenzhou (staying for ten days). On the day Yihai in the second month (the 3rd day), the Emperor once again arrived at Jiangxin Temple. There was an imperial decree to use the former residence of Lin Lingsu as the Zifu Teaching Institute. Prime Minister Lü Yihao recommended Dharma Master Yuanbian Daochen to preside over it. On the day Bingzi (the 4th day), the Jurchen troops retreated. Initially, the people of Hangzhou thought

時方兵旱。迎上竺大工於郡中法慧寺。侍香火者道元慮至求索。舉藏於井。取他像置行殿。虜還自四明再犯杭州。果詰問大士所在。逕取之去。並軀道元行。元默哀禱。夜至許村若有人導之者。遂得逸歸告于郡。時虜焚其城不知井所在。忽聞金石聲。就求之。獲井出像○三月己未(十七日)上發江心(主上留寺中半月。趙汝四詩云。思陵半月都。世人以為實錄)詔法道法師隨駕陪議軍國事。上欲加以冠冕。師力辭。詔加圓通法濟大師○四月上駐蹕于會稽天旱。詔道法師禱于圓通(寺在城內)即日雨至。上大說○七月道君二帝自韓州遷於五國城(續稽古錄)。

紹興二年正月。上駐蹕于錢唐。升爲臨安府。上每於禁中書金剛圓覺普門品心經七佛偈。暇日嘗自披讀以發聖解。又御書阿育王山舍利塔曰佛頂光明之塔○二月詔再建天竺觀音大士殿○四月詔孔子四十九代孫玠襲封衍聖公(孔端友之子)○召法道法師入見。上從容謂之曰。上皇為妖人所惑毀師形服。朕為師去此黥涅。道對曰。上皇御墨不忍毀除。上笑曰。此僧到老倔強。乃敕住廬山太平禪寺。

三年二月。廬山道法師申札都省稱。崇觀之後(崇寧大觀)道士叨冒資品。林靈素王沖道輩。視兩府者甚眾。遂令道士冒居僧上。靖康建炎道士視官已行追毀。

【現代漢語翻譯】 現代漢語譯本：當時正值兵荒和旱災。迎請上天竺寺的大工匠到郡中的法慧寺。負責侍奉香火的道元擔心發生意外，就把佛像藏到井裡，取出其他佛像放在行殿中。金兵從四明再次侵犯杭州，果然追問大士（觀音菩薩）的下落，直接取走了佛像，並帶著道元一起走。道元默默地哀求禱告，晚上到達許村，好像有人引導他一樣，於是得以逃脫，回到郡里報告情況。當時金兵焚燒了城池，不知道井在哪裡。忽然聽到金石的聲音，就去尋找，找到了井，取出佛像。三月己未（十七日），皇上從江心出發（皇上在寺中停留了半個月。趙汝四的詩說：『思陵半月都』，世人認為是實錄）。下詔讓法道法師隨駕，陪同商議軍國大事。皇上想授予他冠冕，法師極力推辭。下詔加封為圓通法濟大師。四月，皇上駐紮在會稽，天旱。下詔讓道法師在圓通寺（在城內）祈禱，當天就下雨了。皇上非常高興。七月，道君（宋徽宗）和二帝（宋欽宗）從韓州遷移到五國城（續稽古錄）。

紹興二年正月，皇上駐紮在錢唐，升錢唐為臨安府。皇上經常在禁中書寫《金剛經》、《圓覺經》、《普門品》、《心經》、《七佛偈》。空閑時常常親自披閱誦讀，以啓發聖明的理解。又親自書寫阿育王山舍利塔，題名為『佛頂光明之塔』。二月，下詔重建天竺觀音大士殿。四月，下詔讓孔子第四十九代孫孔玠繼承衍聖公的爵位（孔端友的兒子）。召見法道法師入宮。皇上從容地對他說：『上皇（宋徽宗）被妖人迷惑，毀壞了你的僧人服飾。朕為你去除這些刺字。』道法師回答說：『上皇親自書寫的墨跡，不忍心毀掉。』皇上笑著說：『這個和尚到老都這麼倔強。』於是下令他住在廬山太平禪寺。

三年二月，廬山道法師向都省申報，稱：崇觀（崇寧、大觀）之後，道士冒領官位品級。林靈素、王沖道之流，輕視兩府（中書省、樞密院）的官員很多。於是讓道士冒居僧人之上。靖康、建炎年間，道士冒領的官位已經追回並銷燬。

【English Translation】 English version: At that time, there was war and drought. The master craftsman from Upper Tianzhu Temple was invited to Fa Hui Temple in the prefecture. Dao Yuan, who was in charge of incense offerings, worried about accidents and hid the Buddha statue in a well, replacing it with another statue in the traveling palace. The Jin soldiers invaded Hangzhou again from Siming and, as expected, inquired about the whereabouts of the Great Being (Avalokiteśvara). They directly took the statue and took Dao Yuan with them. Dao Yuan silently prayed and, at night, arrived at Xucun, as if someone was guiding him, and he managed to escape and report back to the prefecture. At that time, the Jin soldiers burned the city and did not know where the well was. Suddenly, they heard the sound of metal and stone, so they searched for it, found the well, and took out the statue. On the Jiwei day of the third month (the 17th), the Emperor departed from Jiangxin (the Emperor stayed in the temple for half a month. Zhao Rusi's poem says: 'Thinking of the Mausoleum for half a month', which people consider to be a true record). An edict was issued for Dharma Master Fadao to accompany the imperial carriage and participate in discussions on military and national affairs. The Emperor wanted to bestow a crown upon him, but the Dharma Master strongly declined. An edict was issued to grant him the title of Great Master of Perfect Penetration and Dharma Salvation. In the fourth month, the Emperor was stationed in Kuaiji, and there was a drought. An edict was issued for Dharma Master Daofa to pray at Yuantong Temple (located within the city), and it rained that day. The Emperor was very pleased. In the seventh month, Daojun (Emperor Huizong of Song) and the two Emperors (Emperor Qinzong of Song) were moved from Hanzhou to Wuguo City (Continued Records of Antiquity).

In the first month of the second year of Shaoxing, the Emperor was stationed in Qiantang, and Qiantang was promoted to Lin'an Prefecture. The Emperor often wrote the 'Diamond Sutra', 'Perfect Enlightenment Sutra', 'Universal Gate Chapter', 'Heart Sutra', and 'Seven Buddhas Gatha' in the forbidden palace. In his spare time, he often personally read and recited them to inspire his sagely understanding. He also personally wrote the stupa of the relics of Mount Ashoka, titled 'The Stupa of the Light of the Buddha's Crown'. In the second month, an edict was issued to rebuild the Great Being Guanyin Hall of Tianzhu Temple. In the fourth month, an edict was issued for Kong Jie, the 49th generation descendant of Confucius, to inherit the title of Duke Yansheng (son of Kong Duanyou). Dharma Master Fadao was summoned to the palace. The Emperor said to him leisurely: 'The previous Emperor (Emperor Huizong of Song) was deluded by evil men and destroyed your monastic robes. I will remove these tattoos for you.' Dharma Master Daofa replied: 'I cannot bear to destroy the calligraphy personally written by the previous Emperor.' The Emperor laughed and said: 'This monk is stubborn even in his old age.' Thereupon, he ordered him to reside at Taiping Chan Temple on Mount Lu.

In the second month of the third year, Dharma Master Daofa of Mount Lu reported to the Metropolitan Secretariat, stating: After the Chongguan era (Chongning and Daguan), Taoists were falsely claiming official ranks and grades. People like Lin Lingsu and Wang Chongdao greatly disrespected the officials of the two secretariats (the Chancellery and the Privy Council). As a result, Taoists were allowed to take precedence over monks. During the Jingkang and Jianyan years, the official positions falsely claimed by Taoists have already been recovered and destroyed.

而國忌行香寺院會聚。猶敢傲然居上。其蔑視國法有若此者。今欲復還祖宗舊制。僧史略具載。每當朝集僧先道后。並立殿廷僧東道西。凡遇郊天道左僧右。尋送禮部取到太常寺狀稱因革禮。乾德元年宣德門肆赦故事。道左僧右。又檢照嘉祐編敕並紹興新書。並以僧道立文為次。其政和條內道僧觀僧及道士。位在僧上。並已刪去不行。尋蒙朝旨依條改正。以僧居上。十一月太常寺遍符諸路。應行香立班。諸處聚會。並依祖宗成法。以僧居左(此依準開寶五年詔旨也)○八月自治平末始鬻度牒。舊以黃紙印。造偽為者多。戶部朱異始奏。令僧道用敕綾牒。

述曰。唐明皇天寶中。度牒已用綾素　本朝太宗初年普度十七萬　真宗天禧普度二十三萬。應此時但用紙牒使之易辨。今既斥賣。欲重其價故用敕綾。比同品官之告身。亦見朝廷之重僧也。

吳郡延祥院僧茅子元者。初學于梵法主。依放臺宗出圓融四土圖晨朝禮懺文偈歌四句佛念五聲。勸諸男女同修凈業。自稱白蓮導師。坐受眾拜。謹蔥乳不殺不飲酒。號白蓮菜。受其邪教者。謂之傳道。與之通淫者。謂之佛法。相見傲僧慢人無所不至。愚夫愚婦轉相誑誘。聚落田里皆樂其妄。有論于有司者。正以事魔之罪。流於江州。然其餘黨效習至今為盛(釋門正統)

【現代漢語翻譯】 現代漢語譯本：每逢國家舉行祭祀儀式，行香的寺院僧侶們聚集在一起，（茅子元）還敢傲慢地坐在上位，他蔑視國家法令竟然到了這種地步。現在想要恢復祖宗的舊制度，僧史中略有記載，每當朝廷集會，僧侶在道士之前，並且在殿廷上，僧侶在東邊，道士在西邊。凡是遇到郊祭，道士在左邊，僧侶在右邊。之後禮部尋訪並送到太常寺的報告中稱述了變革的禮儀。乾德元年，宣德門大赦的舊例，道士在左邊，僧侶在右邊。又查閱了嘉祐年間編纂的敕令和紹興年間新編的書籍，都以僧道排列的文字為順序。而政和年間的條文內，道士、僧人、道觀的道士，位置在僧侶之上，都已經刪除不再施行。不久后，朝廷下旨按照條文改正，以僧侶居上。十一月，太常寺向各路發佈公文，凡是舉行行香儀式，排列班次，各處聚會，都按照祖宗的成法，以僧侶在左邊（這是依據開寶五年頒佈的詔令）。八月，從自治平年間末期開始出售度牒（dùdié，官方頒發的僧人資格證明）。以前用黃紙印刷，造假的人很多。戶部官員朱異開始上奏，命令僧人和道士使用敕綾（chìlíng，絲綢）製作的度牒。

評論說，唐明皇天寶年間，度牒已經使用綾絹。本朝太宗初年，普度了十七萬僧人；真宗天禧年間，普度了二十三萬僧人。應該說當時只是用紙質度牒，使之容易辨認。現在既然公開出售度牒，想要提高它的價格，所以使用敕綾，如同品級官員的告身（誥命），也可見朝廷對僧侶的重視。

吳郡延祥院的僧人茅子元，最初向梵法主學習，模仿天臺宗，編造了圓融四土圖、晨朝禮懺文、偈歌四句、佛念五聲，勸誘男女一同修習凈土法門，自稱白蓮導師，坐著接受眾人跪拜。嚴格遵守不吃蔥蒜、不殺生、不飲酒的戒律，號稱白蓮菜。接受他邪教的人，被稱為傳道；與他發生性關係的人，被稱為佛法。相見時傲慢僧人，輕視他人，無所不至。愚蠢的男人和女人互相欺騙誘導，村落田野都喜歡他的虛妄之說。有人向有關部門告發，最終以事魔的罪名，將他流放到江州。然而他的餘黨效仿學習至今仍然盛行（出自《釋門正統》）。

【English Translation】 English version: During national sacrificial ceremonies, when monks from temples performing incense offerings gathered, Mao Ziyuan even dared to arrogantly sit in the highest position, showing such contempt for national laws. Now, there's a desire to restore the old system of our ancestors, as briefly recorded in monastic histories. Whenever the court assembled, monks preceded Daoists, and in the palace halls, monks were to the east and Daoists to the west. In suburban sacrifices, Daoists were on the left and monks on the right. Later, the Ministry of Rites sought and sent a report to the Court of Imperial Sacrifices, detailing the reformed rituals. In the first year of the Qiande era, during the general amnesty at Xuande Gate, Daoists were on the left and monks on the right. Furthermore, the compiled edicts of the Jiayou era and the newly compiled books of the Shaoxing era both listed monks and Daoists in that order. However, the regulations of the Zhenghe era, which placed Daoists, monks, and Daoist temples above monks, have been deleted and are no longer in effect. Soon after, the court issued an edict to correct this according to the regulations, placing monks above. In November, the Court of Imperial Sacrifices sent notices to all regions, stating that during incense offerings and the arrangement of ranks, all gatherings should follow the established customs of our ancestors, with monks on the left (this is based on the imperial edict issued in the fifth year of the Kaibao era). In August, the sale of ordination certificates (dùdié, official certificates of monkhood) began at the end of the Zhiping era. Previously, these were printed on yellow paper, leading to many forgeries. Zhu Yi, an official of the Ministry of Revenue, then proposed that monks and Daoists use ordination certificates made of imperial silk (chìlíng, silk).

It is said that during the Tianbao era of Emperor Ming of the Tang Dynasty, ordination certificates were already made of silk. In the early years of Emperor Taizong of this dynasty, 170,000 monks were ordained; during the Tianxi era of Emperor Zhenzong, 230,000 monks were ordained. It should be said that at that time, paper certificates were used to make them easily identifiable. Now that ordination certificates are being sold openly, the intention is to increase their value by using imperial silk, similar to the official appointments (誥命) of ranked officials, which also shows the court's respect for monks.

Mao Ziyuan, a monk of Yanxiang Monastery in Wujun, initially studied under Fan Fazhu, imitating the Tiantai school, and created the 'Chart of Perfect Fusion of the Four Lands,' 'Morning Ritual of Repentance,' four-line verses, and the 'Five Sounds of Buddha Recitation,' encouraging men and women to cultivate the Pure Land path together. He called himself the 'White Lotus Teacher,' sitting and receiving prostrations from the crowd. He strictly observed the precepts of not eating onions or garlic, not killing, and not drinking alcohol, calling it 'White Lotus Vegetarianism.' Those who accepted his heterodox teachings were called 'preachers'; those who had sexual relations with him were called 'Buddha-dharma.' When they met, they were arrogant towards monks and disrespectful to others in every way. Foolish men and women deceived and seduced each other, and villages and fields all delighted in his delusions. Someone reported him to the authorities, and he was eventually exiled to Jiangzhou on the charge of serving demons. However, his remaining followers continue to imitate and learn from him to this day (from 'Orthodoxy of the Buddhist Order').

。

議曰。嗟夫天下之事未嘗無弊也。君天下如禹湯而有桀紂。相天下如周召而有斯莽。道本老莊而有歸真靈素。釋本能仁而有清覺子元。信三教皆有其弊也。所謂四土圖者。則竊取臺宗格言附以雜偈。率皆鄙薄言辭。晨朝懺者。則撮略慈雲七懺。別為一本。不識依何行法。偈吟四句。則有類于樵歌。佛念五聲。則何關於十念。號白蓮妄托于祖。稱導師僭同於佛。假名凈業而專為奸穢之行。猥褻不良。何能具道。嗟夫。

四年。偽齊劉豫同金虜入寇。上下詔親征。九月上親詣天竺大士殿。焚香恭禱蚤平北虜。既而淮東宣撫使韓世忠。敗金人齊人于承州。世忠獻俘行在。因陳戰沒之人乞加贈恤。上蹙然曰。死於鋒鏑誠為可閔。即敕直學士院胡松年具詞。建水陸大齋以為濟度。是夕也有見鬼神來會甚眾。有夢戰死者咸忻然相慶。以為自此得生善趣者。上聞之大說。五年。彌月大旱。詔道法師入內祈雨。結壇作法。以四金瓶各盛鮮鯽噀水默祝。遣四急足投諸江。使未回而雨已洽。上大說。特賜金缽○九月上幸天竺大士殿炷香。住山應如奏對如流。上說。賜萬歲香山以供大士及度牒銀幣之類。

七年。左司諫陳公輔上疏。乞照祖宗成法不許執政指射有額寺院。應臣僚前曾陳乞有額寺院充墳寺功德者。並令改

【現代漢語翻譯】 現代漢語譯本：

有人議論說：『唉，天下事沒有不出現弊端的。治理天下像禹、湯這樣的聖王，也會出現桀、紂這樣的暴君。輔佐天下像周公、召公這樣的賢臣，也會出現斯、莽這樣的奸臣。道家本于老子、莊子，卻出現了歸真道、靈素道。佛家本于能仁（釋迦牟尼佛），卻出現了清覺子元這樣的異端。可見三教都有其弊端。』

所謂的『四土圖』，是竊取天臺宗的格言，附加上一些雜亂的偈頌，內容大多鄙俗淺薄。早晨的懺悔儀式，則是節略慈雲懺主的《七懺文》，另編成一本，不知道依據什麼修行方法。偈頌吟唱四句，就像是樵夫的歌謠。佛號唸誦五聲，又與十念法門有什麼關係？他們號稱白蓮宗，卻虛妄地假託祖師的名義；自稱為導師，僭越地等同於佛。假借凈業之名，專門幹些奸邪污穢的勾當，猥褻下流，怎麼能通達真道呢？唉！

（宋高宗）四年，偽齊皇帝劉豫與金兵一同入侵，皇帝下詔親自出征。九月，皇帝親自前往天竺大士殿，焚香恭敬地祈禱早日平定北方金兵。不久，淮東宣撫使韓世忠在承州打敗了金兵和偽齊軍。韓世忠將俘虜獻到皇帝所在的行在。韓世忠因此陳述戰死之人的情況，請求朝廷給予優厚的撫卹。皇帝憂慮地說：『為抵抗鋒利的兵器而死，確實值得憐憫。』於是命令直學士院胡松年撰寫祭文，建立水陸大齋，用來超度亡靈。當天晚上，有人看見鬼神前來聚會，人數眾多。有夢見戰死的人都高興地互相慶賀，認為自己從此能夠往生善道。皇帝聽了非常高興。五年，連續一個月大旱，皇帝下詔道法師進入皇宮祈雨，設壇作法，用四個金瓶各自盛滿鮮活的鯽魚，噴水並默默祝禱。派出的四個快馬使者還未返回，雨就已經普降。皇帝非常高興，特別賞賜了金缽。

九月，皇帝前往天竺大士殿燒香，住持應如對答如流，皇帝很高興，賜予萬歲香山，用來供奉大士，以及度牒、銀幣之類的物品。

（宋高宗）七年，左司諫陳公輔上疏，請求按照祖宗的成法，不允許執政大臣指使、干預有定額的寺院。應將臣僚之前曾經陳請將有定額的寺院充當墳寺、功德寺的，全部更改過來。

【English Translation】 English version:

It was discussed: 'Alas, there is no affair under heaven without its flaws. Ruling the world, even with rulers like Yu and Tang, there will be Jie and Zhou. Assisting the world, even with ministers like Zhou Gong and Zhao Gong, there will be Si and Mang. Daoism originates from Laozi and Zhuangzi, yet there are the Gui Zhen and Ling Su sects. Buddhism originates from Sakyamuni, yet there are the Qing Jue Zi Yuan heresies. It is evident that all three teachings have their flaws.'

The so-called 'Four Lands Chart' steals the maxims of the Tiantai school, attaching miscellaneous verses, mostly vulgar and shallow in language. The morning repentance ceremony is an abridgment of Master Ciyun's 'Seven Repentances,' compiled into a separate book, without knowing what practice it is based on. The verses chanted in four lines are like woodcutter's songs. The Buddha's name recited in five sounds, what does it have to do with the Ten Recitations? They call themselves the White Lotus sect, falsely claiming the name of the patriarch; calling themselves guides, presumptuously equating themselves with the Buddha. Under the guise of Pure Land practice, they specialize in treacherous and filthy deeds, indecent and immoral, how can they attain the true path? Alas!

In the fourth year, Liu Yu, the puppet emperor of Qi, invaded with the Jin troops. The emperor issued an edict for a personal expedition. In September, the emperor personally went to the Tianzhu Great Scholar Hall (Tianzhu Great Scholar Hall, a Buddhist temple), burned incense and respectfully prayed for the early pacification of the northern Jin troops. Soon after, Han Shizhong, the Pacification Commissioner of Huaidong, defeated the Jin and Qi forces at Chengzhou. Shizhong presented the captives to the emperor's temporary residence. He then reported the situation of those who died in battle and requested the court to grant generous pensions. The emperor said with concern, 'Those who died resisting sharp weapons are indeed worthy of pity.' So he ordered Hu Songnian of the Directorate of Academic Affairs to draft a memorial text and establish a grand Water and Land Dharma Assembly to deliver the deceased. That night, some saw ghosts and spirits gathering in large numbers. Some dreamed that those who died in battle were happily celebrating each other, believing that they would be reborn in good realms from now on. The emperor was very pleased upon hearing this. In the fifth year, there was a severe drought for a month. The emperor ordered the Daoist Master to enter the palace to pray for rain, set up an altar and perform rituals, filling four golden bottles with fresh carp, sprinkling water and silently praying. Before the four messengers sent out on fast horses returned, the rain had already fallen. The emperor was very pleased and specially bestowed a golden bowl.

In September, the emperor went to the Tianzhu Great Scholar Hall to burn incense. The abbot Yingru answered fluently, and the emperor was very pleased, granting the Wansui Xiangshan (Wansui Xiangshan, a mountain) to be used to worship the Great Scholar, as well as ordination certificates, silver coins, and the like.

In the seventh year, Chen Gongfu, the Left Reminder, submitted a memorial, requesting that according to the ancestral laws, executive officials should not be allowed to direct or interfere with the established monasteries. All those cases where officials had previously requested that established monasteries be used as tomb temples or merit temples should be changed.

正許與無額小院。詔可。初是知院李綱。占常州普利及邵武興聖。臺臣論奏。以兩處俱為有額有所違礙。詔令別占無額小院。士論為快。又樞密沈與求奏稱。墳寺妙嚴院。雖本家建造。既元有敕額。不當撥賜。上以為自造之屋。不必改正。時諫臣謂。與求能體祖宗法意革今日之弊。宜從所請。有旨許之。

九年。敕天下州郡立報恩光孝禪寺。為徽宗專建追嚴之所。

十一年五月。宰相秦檜。以徑山宗杲為張九成黨。毀衣牒竄衡州(塔銘)○上謂輔臣曰。自佛法入中國。士大夫靡然從之。上者信于清凈之說。下者信于禍福之報。殊不知六經廣大靡不周盡。如易無思無為寂然不動感而遂通禮之正心誠意者。非佛氏清凈之化乎。積善之家必有餘慶。積不善之家必有餘殃。與書作善降之百祥。作不善降之百殃。非佛氏禍福之報乎。

十二年。左修職郎詹叔義。上財賦表。乞住賣度牒朝廷從之。時臨安府。乞度牒修天竺大士殿。敕給錢五萬緡。謂侍臣曰。朕觀古者人主。欲除釋老二教。或毀其像或廢其徒皆不及久。往往愈熾。今不放度牒則自可漸銷而制勝。

十三年。右司諫詹大方奏曰。頃者鼓倡俘言。張九成實為之首。徑山宗杲從而和之。今宗杲已竄。為之首者豈可不問。詔張九成南安軍居住○臨安

【現代漢語翻譯】 現代漢語譯本： 允許（某人）選擇沒有敕額的小寺院。皇帝下詔同意。起初是知院李綱，佔據了常州普利寺和邵武興聖寺。御史臺官員上奏說，因為這兩處寺院都有敕額，有所違背規定。皇帝下令另外選擇沒有敕額的小寺院。士大夫們認為很痛快。又有樞密使沈與求上奏說，墳寺妙嚴院，雖然是本家建造，但既然原有皇帝敕額，不應當撥賜。皇帝認為這是自己建造的房屋，不必改正。當時諫官認為，沈與求能夠體會祖宗的法意，革除今日的弊端，應該聽從他的請求。皇帝下旨允許。

紹興九年，皇帝下令天下州郡建立報恩光孝禪寺，作為為徽宗皇帝專門建造的追薦冥福的場所。

紹興十一年五月，宰相秦檜，因為徑山宗杲（Zonggao of Jingshan）是張九成（Zhang Jiucheng）的同黨，剝奪了他的僧人身份，流放到衡州（Hengzhou）。（塔銘記載）皇帝對輔臣說，自從佛法傳入中國，士大夫們紛紛信奉。上位者相信清凈的說法，下位者相信禍福的報應。卻不知道六經廣大，無所不包。比如《易經》的『無思無為，寂然不動，感而遂通』，《禮記》的『正心誠意』，不就是佛家的清凈教化嗎？『積善之家必有餘慶，積不善之家必有餘殃』，以及《尚書》所說的『作善降之百祥，作不善降之百殃』，不就是佛家的禍福報應嗎？

紹興十二年，左修職郎詹叔義（Zhan Shuyi）上財賦表，請求允許出售度牒（ordination certificate），朝廷同意了。當時臨安府（Lin'an Prefecture）請求用出售度牒的錢來修建天竺大士殿（Great Scholar Hall of Tianzhu Temple），皇帝下令撥給錢五萬緡。皇帝對侍臣說，朕觀察古代的君主，想要去除釋老二教，或者毀壞他們的佛像，或者廢除他們的僧徒，都沒有長久的效果，往往反而更加興盛。現在如果不放任出售度牒，自然可以逐漸消減而制勝。

紹興十三年，右司諫詹大方（Zhan Dafang）上奏說，近來有敲鼓鳴冤的人說，張九成（Zhang Jiucheng）實際上是罪魁禍首，逕山宗杲（Zonggao of Jingshan）從而附和了他。現在宗杲（Zonggao）已經被流放，作為罪魁禍首的人難道可以不問罪嗎？皇帝下令張九成（Zhang Jiucheng）在南安軍（Nan'an Army）居住。臨安（Lin'an）。

【English Translation】 English version: Permission was granted to select a small monastery without an imperial plaque. The emperor issued an edict approving it. Initially, it was the administrator Li Gang (Li Gang) who occupied the Puli Monastery (Puli Monastery) in Changzhou (Changzhou) and the Xingsheng Monastery (Xingsheng Monastery) in Shaowu (Shaowu). The officials of the Censorate memorialized, stating that both monasteries had imperial plaques, which was a violation of regulations. The emperor ordered the selection of another small monastery without an imperial plaque. The scholar-officials considered it gratifying. Furthermore, the Privy Councilor Shen Yuqiu (Shen Yuqiu) memorialized, stating that the Miaoyan Monastery (Miaoyan Monastery) at the tomb temple, although built by his own family, already had an imperial plaque and should not be allocated. The emperor believed that it was a house built by himself and did not need to be corrected. At that time, the remonstrating officials believed that Shen Yuqiu (Shen Yuqiu) was able to understand the intentions of the ancestors and eliminate the malpractices of today, and his request should be followed. The emperor issued an edict granting permission.

In the ninth year of Shaoxing, the emperor ordered all prefectures and counties in the empire to establish Bao'en Guangxiao Chan Monasteries (Bao'en Guangxiao Chan Monasteries) as places dedicated to Emperor Huizong (Emperor Huizong) for seeking posthumous blessings.

In the fifth month of the eleventh year of Shaoxing, the Prime Minister Qin Hui (Qin Hui), because Zonggao of Jingshan (Zonggao of Jingshan) was a partisan of Zhang Jiucheng (Zhang Jiucheng), stripped him of his monastic robes and exiled him to Hengzhou (Hengzhou). (Recorded in the pagoda inscription) The emperor said to his assisting ministers, 'Since Buddhism entered China, scholar-officials have followed it. Those in high positions believe in the teachings of purity, and those in low positions believe in the retribution of fortune and misfortune. They do not know that the Six Classics are vast and all-encompassing. For example, the 'without thought, without action, still and unmoving, responding and penetrating' of the Book of Changes, and the 'rectifying the heart and making the intentions sincere' of the Book of Rites, are they not the purifying teachings of Buddhism? 'Families that accumulate good deeds will surely have surplus blessings, and families that accumulate evil deeds will surely have surplus calamities,' and as the Book of Documents says, 'Those who do good will receive a hundred blessings, and those who do evil will receive a hundred calamities,' are they not the retribution of fortune and misfortune of Buddhism?'

In the twelfth year of Shaoxing, Zhan Shuyi (Zhan Shuyi), the Left Cultivating Officer, submitted a memorial on finance and requested permission to sell ordination certificates, which the court approved. At that time, Lin'an Prefecture (Lin'an Prefecture) requested to use the money from the sale of ordination certificates to build the Great Scholar Hall of Tianzhu Temple (Great Scholar Hall of Tianzhu Temple), and the emperor ordered the allocation of 50,000 strings of cash. The emperor said to his attendants, 'I have observed that ancient rulers who wanted to eliminate the two teachings of Buddhism and Taoism, either by destroying their images or abolishing their monks, did not have lasting effects and often became more prosperous. Now, if we do not allow the sale of ordination certificates, we can naturally gradually diminish them and gain the upper hand.'

In the thirteenth year of Shaoxing, Zhan Dafang (Zhan Dafang), the Right Remonstrating Official, memorialized, saying, 'Recently, there have been people drumming and complaining, saying that Zhang Jiucheng (Zhang Jiucheng) was actually the chief culprit, and Zonggao of Jingshan (Zonggao of Jingshan) followed and echoed him. Now that Zonggao (Zonggao) has been exiled, can the chief culprit not be questioned?' The emperor ordered Zhang Jiucheng (Zhang Jiucheng) to reside in Nan'an Army (Nan'an Army). Lin'an (Lin'an).

府道正劉若謙。申省乞道士序位在僧上。妄稱別得指揮。僧正善達陳狀乞檢準紹興三年都省。批送法道法師。乞復祖宗舊法。繼蒙朝旨。批下依條改正。應行香立班。諸處聚會以僧在上。告示劉若謙。取知委狀。後有妄詞以違制論○敕西湖北山建天申萬壽圓覺寺○敕再修西湖壽星院。主事者乞撥度牒。上曰。言者皆欲賣牒以資國用。朕謂不然。一牒所得不過二亙緡。而一夫不耕矣。若住撥十年。則其徒自少矣。

十五年。敕天下僧道始令納丁錢。自十千至一千三百。凡九等。謂之清閑錢。年六十已上及殘疾者聽免納。道法師致書于省部曰。大法東播千有餘歲。其間污隆隨時暫厄終奮。特未有如今日抑沮卑下之甚也。自紹興中年僧道征免丁錢。大者十千。下至一千三百。國四其民。士農工商也。僧道舊籍仕版。而得與儒分鼎立之勢。非有經國理民之異。以其祖大聖人而垂化為善故耳。至若天災流行雨旸不時。命其徒以禱之。則天地應鬼神順。抑古今耳目所常聞見者也。夫茍為國家御災而來福祥。亦宜稍異庸庶之等夷可也。若之何遽以民賦。賦且數倍。今天下民丁之賦多止緡錢三百。或土瘠民勞而得類免者。為僧反不獲齒于齊民。以其不耕不蠶而衣食於世也。夫耕而食蠶而衣。未必僧道之外人人耕且蠶也云云。

【現代漢語翻譯】 現代漢語譯本： 府尹劉若謙上書朝廷，請求道士的位次排列在僧人之上，並謊稱得到了特別的指示。僧正善達上書陳述情況，請求按照紹興三年都省的規定執行。朝廷批示送交法道法師處理，要求恢復祖宗舊法。之後又蒙朝廷旨意，批示按照條文改正，凡是行香、排列班次以及各種聚會場合，都以僧人在上。朝廷下令告知劉若謙，讓他知悉並遵照執行，以後如有虛妄之言，將以違抗聖旨論處。朝廷下令在西湖北山建造天申萬壽圓覺寺。朝廷下令重新修繕西湖壽星院。主管官員請求撥發度牒。皇帝說：『進言的人都想通過賣度牒來充實國庫。朕認為不然。一張度牒所得不過兩千緡錢，卻會使一個農民不再耕種。如果住持十年，那麼他的徒弟自然會減少。』

紹興十五年，朝廷下令天下僧道開始繳納丁錢，從一萬錢到一千三百錢不等，分為九等，稱為『清閑錢』。年齡在六十歲以上以及殘疾的人可以免除繳納。道法師致信省部，說：『大法東傳已經一千多年，期間興盛衰落，時有困厄，但最終都能奮起。唯獨沒有像今天這樣受到壓制和輕視的。自從紹興中期開始，僧道被徵收丁錢，多者一萬錢，少者一千三百錢，國家將百姓分為四類：士、農、工、商。僧道原本在士的行列，得以與儒家分庭抗禮，並不是因為他們有治理國家、管理百姓的特殊才能，而是因為他們的祖師是大聖人，垂教化導人向善的緣故。至於天災流行，風調雨順不及時，朝廷命令僧侶祈禱，就能使天地感應，鬼神順從，這都是古今耳目所常聞常見的。如果僧道確實能為國家消除災禍、帶來福祉，也應該稍稍區別于普通百姓，給予一定的優待。怎麼能突然用百姓的賦稅來徵收他們，而且數額還翻了好幾倍呢？現在天下百姓的丁稅大多隻有三百緡錢，有些地方因為土地貧瘠、百姓困苦而得到減免，而僧人反而不能被視為齊民。這是因為他們不耕種、不養蠶，卻要靠世人供養衣食。但是，耕種而食，養蠶而衣，難道僧道之外的人人都在耕種和養蠶嗎？』等等。

【English Translation】 English version: Prefect Liu Ruoqian petitioned the court, requesting that Daoists be ranked above monks, falsely claiming to have received special instructions. The Sangha Administrator Shandha submitted a memorial, requesting that the regulations of the Dusheng from the third year of Shaoxing be followed. The court issued a decree to be handled by Dharma Master Fadao, requiring the restoration of ancestral laws. Subsequently, by imperial decree, it was ordered to correct according to the articles, with monks ranked above in all incense offerings, processions, and gatherings. The court ordered Liu Ruoqian to be informed, acknowledging and complying, and any future false statements would be treated as defying the imperial decree. The court ordered the construction of the Tianshen Wanshou Yuanjue Temple on the North Mountain of West Lake. The court ordered the re-repair of the Longevity Star Temple of West Lake. The official in charge requested the allocation of ordination certificates (dudie). The Emperor said, 'Those who speak all want to sell certificates to enrich the national treasury. I don't think so. One certificate yields no more than two thousand strings of cash, but it will cause one farmer to stop plowing. If the abbot resides for ten years, then his disciples will naturally decrease.'

In the fifteenth year of Shaoxing, the court ordered that monks and Daoists throughout the country begin paying Ding money (poll tax), ranging from ten thousand to one thousand three hundred coins, divided into nine grades, called 'leisure money'. Those over sixty years of age and the disabled were exempted from payment. Dharma Master Dao wrote to the provincial departments, saying, 'The Great Dharma has been transmitted eastward for over a thousand years, during which prosperity and decline have occurred, with occasional hardships, but ultimately rising up. There has never been such suppression and belittlement as today. Since the mid-Shaoxing period, monks and Daoists have been levied Ding money, as much as ten thousand coins, and as little as one thousand three hundred coins. The state divides the people into four categories: scholars, farmers, artisans, and merchants. Monks and Daoists were originally in the ranks of scholars, able to stand as equals with Confucianists, not because they have special talents in governing the country and managing the people, but because their founder was a great sage who taught and guided people to do good. As for natural disasters and unfavorable weather, the court orders monks to pray, which can cause Heaven and Earth to respond and the gods to obey. This is what people have always heard and seen throughout history. If monks and Daoists can indeed eliminate disasters and bring blessings to the country, they should be treated differently from ordinary people and given some preferential treatment. How can they suddenly be taxed with the people's taxes, and the amount is several times higher? Now, the Ding tax for most people in the world is only three hundred strings of cash, and some places are exempted due to poor land and hardship, but monks are not even considered equal citizens. This is because they do not plow or weave, but rely on the world to provide food and clothing. However, those who plow and eat, and those who weave and wear, are not everyone outside of monks and Daoists plowing and weaving?' and so on.

述曰。目僧道同丁夫。而出征賦以免之。豈獨僧道之恥。亦國家不知尊尚二教之恥也。今州家征免丁。則必舉常年多額以責之。而不顧僧之存亡去住。既又欲以虧額均賦諸寺者。其為患皆此類。嘗考郡志云。僧道免丁歲無定額。官吏曾不省。此王荊公創新法。當年後世。誰不知為民患。然今之為政者。語安石則目之小人。追民賦則仍用其立法。蓋利源一開。雖有聖人之治所不能革。以人心好利者同然耳。然則為利創法者。未嘗不為後世患。悲夫。

十七年七月。寶覺圓通法濟大師法道。趺坐說法合掌而化。建塔于北山九里松。

二十一年。初太后韋氏北還之日。以道家四聖有神助。至是改孤山為延祥觀以奉之。遷法師全身於馬腦坡。見陶器中舍利無算○十一月謫衡州宗杲量移梅州。

述曰。自古公卿與釋氏游者。重其道敬其人耳本朝公卿交釋氏者尤為多。未聞以語言之過交相為累者。洪覺范之竄朱崖。坐交張無盡。杲大慧之流衡陽。坐交張子韶。而皆以語言為其罪。夫儒釋之交遊。不過於倡和以詩談論以道。否則為廬山結社之舉耳。豈當陷賢者于奸佞而鉤黨于林間之人哉。其為法門不幸。有若二師者。言事之過論九重之不察也。

二十三年十月。給事中知瀘州憑楫(字濟川號不動居士)

【現代漢語翻譯】 現代漢語譯本：

評論說，讓僧人和道士與普通百姓一樣承擔賦稅，卻又免除他們的出征賦稅，這不僅是僧人和道士的恥辱，也是國家不懂得尊重和推崇佛教和道教的恥辱。現在地方官府徵收或免除賦稅時，總是以常年徵收的數額為標準來責求，而不顧僧人的生存和去留。如果又要將虧空的數額分攤到各個寺廟，那麼這種做法帶來的禍患都是類似的。我曾經查閱郡志，上面說僧人和道士免除的賦稅每年沒有固定的數額，官吏也從不過問。這是王安石開創的新法，當年和後世，誰不知道這是百姓的禍患？然而現在執政的人，一提到王安石就認為他是小人，追繳百姓賦稅時卻仍然沿用他的立法。大概是利益的源頭一旦打開，即使有聖人的治理也無法改變，因為人們喜歡利益的心情都是一樣的。既然如此，那麼爲了利益而創立法律的人，沒有不給後世留下禍患的，可悲啊。

紹興十七年七月，寶覺圓通法濟大師法道（法號），結跏趺坐，合掌圓寂。在北山九里松建造佛塔。

紹興二十一年，當初太后韋氏北歸的時候，認為道家的四聖有神靈庇佑，到這時將孤山改為延祥觀來供奉他們。將法師的全身遷葬到馬腦坡。發現陶器中有無數舍利子。十一月，將貶謫衡州的宗杲（法號大慧）改遷到梅州。

評論說，自古以來公卿與僧人交往，是看重他們的道行，尊敬他們的人品。本朝公卿與僧人交往的尤其多，沒有聽說因為言語上的過失而互相牽連的。洪覺范（法號）被流放到朱崖，是因為與張無盡交往。杲大慧（法號）被流放到衡陽，是因為與張子韶交往。而他們都是因為言語而獲罪。儒士和僧人的交往，不過是互相唱和詩歌，談論道理，或者像在廬山結社那樣。怎麼能因為奸佞陷害賢良，因為林間之人而結黨呢？這真是佛門的不幸，就像這兩位大師一樣，議論事情的過失，評論朝廷的不明察啊。

紹興二十三年十月，給事中知瀘州憑楫（字濟川，號不動居士）。 English version:

Commentary: To treat monks and Daoists the same as ordinary people by levying taxes, yet exempting them from military service tax, is not only a disgrace to the monks and Daoists themselves but also a disgrace to the nation for not respecting and valuing Buddhism and Daoism. Now, when local governments levy or exempt taxes, they always use the standard of the annual levy as the basis for demanding, without regard for the survival and whereabouts of the monks. If they then want to apportion the deficit to the various temples, the troubles caused by this kind of practice are similar. I once consulted the local gazetteer, which stated that there was no fixed amount for the tax exemption for monks and Daoists each year, and officials never inquired about it. This was the new law created by Wang Anshi (a Song Dynasty reformer); in his time and in later generations, who did not know that it was a disaster for the people? However, those in power today, when mentioning Wang Anshi, consider him a petty man, yet when collecting taxes from the people, they still use his legislation. It seems that once the source of profit is opened, even the governance of a sage cannot change it, because people's love of profit is the same. Therefore, those who create laws for profit never fail to leave trouble for later generations. Alas.

In the seventh month of the seventeenth year of Shaoxing (era name), Dharma Master Fadao (Dharma name) of Baojue Yuantong Faji Monastery, sat in the lotus position, joined his palms, and passed away peacefully. A pagoda was built at Jiulimatsu (Nine Mile Pine) in North Mountain.

In the twenty-first year of Shaoxing, when Empress Dowager Wei returned north, she believed that the Four Saints of Daoism had divine assistance. At this time, Gushan (Solitary Hill) was changed to Yanxiang Temple to enshrine them. The whole body of the Dharma Master was moved to Ma'nao Slope. Countless sariras (relics) were found in the pottery. In November, Zonggao (Dharma name Dahui), who had been demoted to Hengzhou, was transferred to Meizhou.

Commentary: Since ancient times, high officials and nobles who associated with Buddhist monks valued their Dharma and respected their character. In this dynasty, there were especially many high officials and nobles who associated with Buddhist monks, but I have never heard of them being implicated for verbal offenses. Hong Juefan (Dharma name) was exiled to Zhuyai because of his association with Zhang Wujin. Gao Dahui (Dharma name) was exiled to Hengyang because of his association with Zhang Zishao. And they were both convicted for their words. The association between Confucian scholars and Buddhist monks is nothing more than exchanging poems, discussing the Dharma, or forming societies like the one at Mount Lu. How can virtuous people be framed by treacherous officials, and how can parties be formed among people in the forests? This is truly the misfortune of the Buddhist community, like these two masters, discussing the faults of affairs, and commenting on the lack of discernment of the court.

In the tenth month of the twenty-third year of Shaoxing, Ping Ji (Zi Jichuan, Hao Budong Jushi), the Supervising Secretary, knew Luzhou.

【English Translation】 English version:

Commentary: To treat monks and Daoists the same as ordinary people by levying taxes, yet exempting them from military service tax, is not only a disgrace to the monks and Daoists themselves but also a disgrace to the nation for not respecting and valuing Buddhism and Daoism. Now, when local governments levy or exempt taxes, they always use the standard of the annual levy as the basis for demanding, without regard for the survival and whereabouts of the monks. If they then want to apportion the deficit to the various temples, the troubles caused by this kind of practice are similar. I once consulted the local gazetteer, which stated that there was no fixed amount for the tax exemption for monks and Daoists each year, and officials never inquired about it. This was the new law created by Wang Anshi (a Song Dynasty reformer); in his time and in later generations, who did not know that it was a disaster for the people? However, those in power today, when mentioning Wang Anshi, consider him a petty man, yet when collecting taxes from the people, they still use his legislation. It seems that once the source of profit is opened, even the governance of a sage cannot change it, because people's love of profit is the same. Therefore, those who create laws for profit never fail to leave trouble for later generations. Alas.

In the seventh month of the seventeenth year of Shaoxing (era name), Dharma Master Fadao (Dharma name) of Baojue Yuantong Faji Monastery, sat in the lotus position, joined his palms, and passed away peacefully. A pagoda was built at Jiulimatsu (Nine Mile Pine) in North Mountain.

In the twenty-first year of Shaoxing, when Empress Dowager Wei returned north, she believed that the Four Saints of Daoism had divine assistance. At this time, Gushan (Solitary Hill) was changed to Yanxiang Temple to enshrine them. The whole body of the Dharma Master was moved to Ma'nao Slope. Countless sariras (relics) were found in the pottery. In November, Zonggao (Dharma name Dahui), who had been demoted to Hengzhou, was transferred to Meizhou.

Commentary: Since ancient times, high officials and nobles who associated with Buddhist monks valued their Dharma and respected their character. In this dynasty, there were especially many high officials and nobles who associated with Buddhist monks, but I have never heard of them being implicated for verbal offenses. Hong Juefan (Dharma name) was exiled to Zhuyai because of his association with Zhang Wujin. Gao Dahui (Dharma name) was exiled to Hengyang because of his association with Zhang Zishao. And they were both convicted for their words. The association between Confucian scholars and Buddhist monks is nothing more than exchanging poems, discussing the Dharma, or forming societies like the one at Mount Lu. How can virtuous people be framed by treacherous officials, and how can parties be formed among people in the forests? This is truly the misfortune of the Buddhist community, like these two masters, discussing the faults of affairs, and commenting on the lack of discernment of the court.

In the tenth month of the twenty-third year of Shaoxing, Ping Ji (Zi Jichuan, Hao Budong Jushi), the Supervising Secretary, knew Luzhou.

委漕使攝郡事。別僚佐具衣冠。望闕再拜。著僧衣升座。橫柱杖膝上。說偈言而化。始楫問道于杲佛日。頓悟心旨。南渡之後。所在經藏殘闕楫以奉資(奉音鳳俸俗)造大藏經四十八所。小藏四大部者亦如其數(世以華嚴涅槃寶積珠林為四大部)所至與高僧逸民續蓮社時賢咸從其化。

二十四年。詔以上天竺為御前道場。特免科敷等事○寓衢州衍聖公孔玠卒。詔其子搢襲封衍聖公。是為五十代。

二十五年。初是治平初飛山戒珠禪師。依高僧三傳。采修行凈業臨終往生者。作凈土傳三卷。元豐間尚書王古增補新聞。通為四卷。是年錢唐陸師壽續集往生凈土者為八卷。易名寶珠集。

二十六年。張九成知溫州。九成謫南安軍十四年。寓橫浦僧舍。日談經著書以自適。嘗曰。六經皆妙法也○九月禮部侍郎吳秉信卒。紹興初時相諱言兵事。斥秉信為黨人。乃歸四明城南。筑庵禪坐。制一棺。夜臥其中。至五更令童子扣棺而歌曰。吳信叟歸去來。三界無安不可住。西方凈土有蓮胎。歸去來。聞唱即起禪誦。久之檜相亡。召為禮部侍郎。時國用匱乏。秉信請賣度牒以裕國因言。及秦黨尋被論。以佞佛邀福出知常州。既而覆被召至蕭山驛舍。令家人靜聽咸聞天樂之音。即曰。清凈界中失念至此。金臺既至吾當有

【現代漢語翻譯】 現代漢語譯本： 委漕使（官職名）代理郡里的事務。其他官員們穿戴好衣帽，朝著皇宮的方向再三拜禮。然後委漕使換上僧衣登上法座，將柱杖橫放在膝蓋上，說完偈語后圓寂。起初，他向杲佛日（僧人名）請教，立刻領悟了佛法的心要。南渡之後，各地的佛經經藏殘缺不全，委漕使就用自己的俸祿，建造了大藏經四十八處。小藏四大部（指《華嚴經》、《涅槃經》、《寶積經》、《珠林》）的數量也與大藏經相同。他所到的地方，都與高僧和隱士們一起延續蓮社，當時的賢士也都跟隨他修行。

紹興二十四年，皇帝下詔將上天竺寺（寺廟名）作為御前道場，並特別免除了該寺的科稅等事務。寓居在衢州的衍聖公（爵位名）孔玠去世，皇帝下詔讓他的兒子孔搢繼承衍聖公的爵位，他是第五十代衍聖公。

紹興二十五年，最初是治平年間，飛山戒珠禪師（僧人名）依據高僧的口述，收集修行凈業、臨終往生的人的事蹟，編寫了《凈土傳》三卷。元豐年間，尚書王古增補了新的內容，合編為四卷。這年，錢塘的陸師壽續集了往生凈土的人的事蹟，編為八卷，改名為《寶珠集》。

紹興二十六年，張九成擔任溫州知州。張九成被貶到南安軍十四年，住在橫浦的僧舍里，每天談論佛經、寫作文章來使自己快樂。他曾經說過，六經都是精妙的佛法。九月，禮部侍郎吳秉信去世。紹興初年，當時的宰相忌諱談論軍事，斥責吳秉信為黨人。吳秉信於是回到四明城南，建造庵堂禪坐。他做了一口棺材，晚上睡在裡面，到五更時讓童子敲擊棺材並唱歌說：『吳信叟，歸去來！三界沒有安寧不可居住，西方凈土有蓮胎。歸去來！』吳秉信聽到歌聲就起身禪誦。過了很久，秦檜去世，吳秉信被召回擔任禮部侍郎。當時國家財政匱乏，吳秉信請求賣度牒來充裕國庫，因此進言。等到秦檜的同黨被議罪，吳秉信因為諂媚佛而求福，被調出京城擔任常州知州。不久又被召回，到達蕭山驛站，讓家人安靜地聽，都聽到了天樂的聲音。吳秉信就說：『在清凈的境界中失去了正念才到這裡。金臺（指迎接往生者的佛菩薩）既然已經到了，我應當有所歸宿了。』

【English Translation】 English version: The Commissioner of Transportation (a government position) acted as the administrator of the prefecture. Other officials, dressed in their official attire, bowed repeatedly towards the imperial palace. Then, the Commissioner changed into monastic robes, ascended the Dharma seat, and rested his staff across his knees. After reciting a verse, he passed away. Initially, he inquired of Gao Fori (a monk's name), and immediately understood the essence of the Buddha's teachings. After the Southern Crossing (referring to the relocation of the Song Dynasty's capital), the sutras and scriptures in various places were incomplete and fragmented. The Commissioner used his salary to build forty-eight repositories for the Great Treasury of Scriptures (Da Zang Jing). The number of Small Treasury's Four Great Sections (referring to the Avatamsaka Sutra, Nirvana Sutra, Ratnakuta Sutra, and Zhulin) was also the same as the Great Treasury. Wherever he went, he continued the Lotus Society with eminent monks and hermits, and the virtuous people of the time all followed his transformation.

In the twenty-fourth year of Shaoxing, the emperor issued an edict designating Upper Tianzhu Temple (a temple's name) as the imperial Dharma site, and specially exempted the temple from taxes and other duties. Kong Jie, the Duke of Yansheng (a noble title) residing in Quzhou, passed away. The emperor issued an edict for his son, Kong Jin, to inherit the title of Duke of Yansheng, making him the fiftieth generation.

In the twenty-fifth year of Shaoxing, initially, during the Zhiping era, Chan Master Jiezhu of Feishan (a monk's name), based on the oral accounts of eminent monks, collected the deeds of those who cultivated Pure Land practices and were reborn in the Pure Land at the end of their lives, compiling the 'Biographies of Pure Land' in three volumes. During the Yuanfeng era, Minister Wang Gu supplemented new content, combining them into four volumes. In this year, Lu Shishou of Qiantang continued to collect the deeds of those reborn in the Pure Land, compiling them into eight volumes, and renamed it 'Collection of Precious Pearls'.

In the twenty-sixth year of Shaoxing, Zhang Jiucheng served as the Prefect of Wenzhou. Zhang Jiucheng was demoted to Nanan Army for fourteen years, residing in a monastery in Hengpu, discussing Buddhist scriptures and writing articles daily to amuse himself. He once said that the Six Classics are all wonderful Dharma. In September, Vice Minister of the Ministry of Rites, Wu Bingxin, passed away. In the early years of Shaoxing, the then-Prime Minister avoided discussing military affairs, denouncing Wu Bingxin as a partisan. Wu Bingxin then returned to the south of Siming City, built a hermitage to practice Chan meditation. He made a coffin, slept in it at night, and at the fifth watch (early morning), he had a boy knock on the coffin and sing: 'Wu Xin Sou, return! There is no peace in the Three Realms, it is uninhabitable. The Western Pure Land has a lotus womb. Return!' Upon hearing the song, Wu Bingxin would rise and chant. After a long time, Qin Hui passed away, and Wu Bingxin was summoned back to serve as Vice Minister of the Ministry of Rites. At that time, the national treasury was depleted, and Wu Bingxin requested to sell ordination certificates to enrich the treasury, thus offering his advice. When Qin Hui's associates were impeached, Wu Bingxin was transferred out of the capital to serve as the Prefect of Changzhou for flattering the Buddha to seek blessings. Soon after, he was summoned back and arrived at the Xiaoshan post station, instructing his family to listen quietly, and they all heard the sound of heavenly music. Wu Bingxin then said, 'Having lost mindfulness in the pure realm, I have come to this place. Since the Golden Dais (referring to the Buddhas and Bodhisattvas who welcome those reborn in the Pure Land) have arrived, I should have a destination.'

行。言訖而逝○十月敕量移梅州宗杲。復形服放還。十一月詔住明州阿育王山。

二十七年八月。禮部侍郎賀允中上殿。上問。天下僧道幾何。答曰。僧二十萬。道士萬人。上曰。朕見士大夫奉佛者。多乞放度牒。今田業多荒。不耕而食者二十萬人。若更給度牒。是驅農為僧也。佛法自漢明入中國。其道廣大終不可廢。朕非有意絕之。正恐僧徒多則不耕者眾。故暫停度僧耳(聖政錄)。

述曰。高宗聰明而達于權道。故不放度牒。將抑僧以助農。如古人排佛。正以不耕為國蠹。可謂知政本矣。然嘗論之。今之為僧者。未暇以學道言之。或迫於兄弟之眾多。或因無田而不耕。皆天下之間民也。深山蛇虎之鄉。邊海斥鹵之地。非田也。出家之士。率眾力憑志願。幸而可開為畝。皆天下之間田也。以閑民食閑田。未嘗為農病也。矧今為農者常自多。常苦於天下之田少。而寺院之產常自定。不令閑民為僧則農益多。農多而常田少。農始病矣。去而為商賈。為百工。為游乞。為倡優。趨末者紛紛然。又不能為則盜于海劫於陸。無所而不為矣。然則驅閑民而僧之。是亦為政之權道也。可不講明乎。

十月六日。住天童山正覺禪師。沐浴更衣正坐而化。齒𩬊道具自然生出舍利。葬全身於東谷。謚曰宏智禪師妙光之

【現代漢語翻譯】 現代漢語譯本：說完就去世了。十月，皇帝下令將宗杲移往梅州，恢復其平民身份並放還。十一月，下詔讓他住持明州阿育王山。

紹興二十七年八月，禮部侍郎賀允中上殿。皇帝問：『天下僧人和道士有多少？』賀允中回答說：『僧人二十萬，道士一萬人。』皇帝說：『朕看到士大夫信奉佛教的人，大多請求發放度牒。現在田地荒蕪很多，不耕種而吃飯的人有二十萬。如果再給度牒，就是驅趕農民去做僧人。佛教自漢明帝傳入中國，其道理廣大，終究不可廢除。朕並非有意要斷絕佛教，只是擔心僧徒多了，不耕種的人就多。所以暫時停止度僧罷了。』（出自《聖政錄》）

評論：高宗聰明且通達權宜之計，所以不發放度牒，想要抑制僧人來幫助農業。如同古人排斥佛教，正是因為僧人不耕種，是國家的蛀蟲。可以說是懂得為政的根本了。然而我曾經論述過，現在的僧人，沒有時間談論學道，有的是因為兄弟眾多所迫，有的是因為沒有田地而不耕種，都是天下多餘的百姓。深山蛇虎出沒的地方，邊疆海邊的鹽堿地，不是田地。出家的人，依靠集體的力量，憑藉自己的意願，幸運地可以開墾為田地，都是天下多餘的田地。用多餘的百姓吃多餘的田地，從來沒有成為農業的禍患。況且現在務農的人常常自認為多，常常苦於天下的田地少，而寺院的產業常常是固定的。不讓多餘的百姓做僧人，那麼農民就更多，農民多了而常耕的田地少，農民就開始受苦了。離開土地去做商人，做工匠，做遊民乞丐，做藝人，追逐末業的人紛紛擾擾。又不能做這些，就到海上搶劫，在陸地打劫，無所不為。既然這樣，那麼驅使多餘的百姓去做僧人，這也是為政的權宜之計啊。難道不應該講明白嗎？

十月六日，住持天童山正覺禪師（Zhengjue Chanshi of Tiantong Mountain），沐浴更衣後端坐而逝。牙齒和頭髮自然生出舍利（Sheli）。將全身葬在東谷。謚號為宏智禪師（Hongzhi Chanshi），妙光之（Miaoguang zhi）。

【English Translation】 English version: Having spoken, he passed away. In the tenth month, an imperial edict ordered the transfer of Zonggao (Zonggao) to Meizhou, restoring his civilian status and releasing him. In the eleventh month, an imperial decree ordered him to reside at Mount Ashoka (Mount Ashoka) in Mingzhou.

In the eighth month of the twenty-seventh year of Shaoxing, He Yunzhong (He Yunzhong), the Vice Minister of the Ministry of Rites, attended the court. The Emperor asked: 'How many monks and Taoists are there in the realm?' He Yunzhong replied: 'Two hundred thousand monks and ten thousand Taoists.' The Emperor said: 'I see that many scholar-officials who believe in Buddhism request the issuance of ordination certificates (du die). Now, much farmland lies barren, and two hundred thousand people eat without cultivating the land. If more ordination certificates are issued, it would be driving farmers to become monks. Buddhism entered China from the time of Emperor Ming of the Han Dynasty, and its principles are vast and ultimately cannot be abolished. I do not intend to abolish Buddhism, but I am concerned that if there are too many monks, there will be many who do not cultivate the land. Therefore, I am temporarily suspending the ordination of monks.' (From 'Records of Sacred Governance')

Commentary: Emperor Gaozong (Gaozong) was intelligent and understood expedient measures, so he did not issue ordination certificates, intending to suppress monks to aid agriculture. Like the ancients who rejected Buddhism, it was precisely because monks did not cultivate the land and were parasites of the state. It can be said that he understood the fundamentals of governance. However, I have once argued that present-day monks do not have time to discuss studying the Way. Some are forced by the large number of siblings, and some do not cultivate the land because they have no land. They are all surplus people of the realm. Deep mountains where snakes and tigers roam, and saline-alkali lands by the border seas, are not farmland. Those who leave home, relying on collective strength and their own will, are fortunate to be able to cultivate land, which is all surplus land of the realm. Using surplus people to eat surplus land has never been a disaster for agriculture. Moreover, those who farm often consider themselves numerous, and often suffer from the scarcity of land in the realm, while the property of temples is often fixed. If surplus people are not allowed to become monks, then there will be more farmers, and if there are more farmers but less regular farmland, the farmers will begin to suffer. Leaving the land to become merchants, artisans, vagrant beggars, and entertainers, those who pursue trivial occupations are numerous and chaotic. And if they cannot do these things, they will rob at sea and plunder on land, doing everything. Since this is the case, then driving surplus people to become monks is also an expedient measure of governance. Should it not be explained clearly?

On the sixth day of the tenth month, the abbot of Tiantong Mountain, Zen Master Zhengjue (Zhengjue Chanshi), bathed and changed clothes, sat upright, and passed away. Teeth and hair naturally produced relics (Sheli). The whole body was buried in the East Valley. The posthumous title was Zen Master Hongzhi (Hongzhi Chanshi), Miaoguang zhi (Miaoguang zhi).

塔。有禮塔求舍利者。皆如其意(洞山下九世)。

二十八年二月。詔佛日禪師宗杲再住徑山○七月起居舍人洪遵。論鑄錢未及額。上諭大臣。令民間銅器以他物代之。乃出御府銅器送鑄錢司。大斂民間銅器寺觀佛像鐘磬。並令置籍。每斤收算二十。

述曰。紹興之際住鬻牒。不以此為利。而且征僧道免丁算寺觀鐘磬。所得無多。而徒使後世指為作古。蓋小臣詹叔義。以財賦之稅根人主之心。而當時輔相不能開陳為利之輕重耳。

三十年十一月。住靈隱道昌禪師上表。乞頒行度牒。不報。

三十一年。禮部侍郎吳子才奏。乞頒行度牒。言事者以佞佛斥之。罷歸田里○七月金虜主元顏亮。徙居汴京。九月自將入寇。兵號百萬。中竺寺沙門曇瑩學禪悟易。屢對禁中。至是策以易數。謂亮當斃于江北。十月下詔親征浙西。總管李寶舟師敗之。密州中書舍人虞允文。收都統王權散卒敗之採石。亮欲渡瓜州。令于眾曰。三日不渡江當盡殺諸將。眾苦其虐。夜半諸酋射帳中殺之而遁。

三十二年正月。上歸自建康。五月詔禪位於皇太子○十月淫雨不止。上遣內侍禱于上竺。燎煙始升曉日開霽。上喜出內府玉器三品。以施大士殿。壽成太后施七寶冠○賜徑山宗杲大慧禪師。

孝宗(十月二十二

【現代漢語翻譯】 現代漢語譯本 塔。如果有人爲了獲得舍利而禮拜佛塔，都能如願以償（洞山下九世）。

紹興二十八年二月，皇帝下詔讓佛日禪師宗杲再次主持徑山事務。七月，起居舍人洪遵上奏說鑄錢數量未達到額定標準。皇帝諭令大臣，讓民間用其他物品代替銅器。於是拿出御府的銅器送到鑄錢司，大量徵收民間的銅器、寺廟的佛像和鐘磬，並登記在冊，每斤收取二十文錢。

評論說，紹興年間出售度牒，不應該以此為牟利手段，而且徵收僧道的免丁錢和寺廟的鐘磬，所得不多，卻徒然讓後世指責為開創惡例。大概是小臣詹叔義，把財賦的稅收根植於人主之心，而當時的輔相不能說明為利之輕重罷了。

紹興三十年十一月，住持靈隱寺的道昌禪師上表，請求頒發度牒，沒有得到批準。

紹興三十一年，禮部侍郎吳子才上奏，請求頒發度牒，但議論此事的人以佞佛為理由斥責他，他被罷官回到田里。七月，金國主完顏亮遷居汴京。九月，親自率兵入侵，號稱百萬大軍。中竺寺的沙門曇瑩精通禪學和《易經》，多次在宮中進言。此時用《易經》推算，說完顏亮會死在江北。十月，皇帝下詔親自征討浙西。總管李寶的舟師擊敗了金軍。密州中書舍人虞允文收攏都統王權的潰散士兵，在採石擊敗了金軍。完顏亮想要渡過瓜州，對眾人說：『三天之內不能渡江，就殺光所有將領。』眾人苦於他的殘暴，半夜裡眾位首領在帳中將他射殺后逃遁。

紹興三十二年正月，皇帝從建康返回。五月，下詔將皇位禪讓給皇太子。十月，連綿陰雨不停。皇帝派遣內侍到上竺寺祈禱。燎煙剛剛升起，太陽就出來了。皇帝高興地拿出內府的玉器三件，施捨給大士殿。壽成太后施捨七寶冠。賜給徑山宗杲大慧禪師。

孝宗（十月二十二

【English Translation】 English version Pagoda. If someone prays to the pagoda seeking Śarīra (relics), their wishes will be fulfilled (ninth generation under Dongshan).

In the second month of the twenty-eighth year of Shaoxing, Emperor Zhao ordered Chan Master Zonggao of Foriri (Buddha's Sun) to reside at Jingshan again. In the seventh month, Hong Zun, a drafter of edicts, reported that the amount of coins cast had not reached the quota. The Emperor instructed the ministers to have the people use other items in place of copperware. Thereupon, he took out the copperware from the imperial treasury and sent it to the coin-casting office, extensively collecting copperware, Buddhist statues, bells, and chimes from the people's homes, temples, and monasteries, and ordered them to be registered, charging twenty cash per catty.

It is said that during the Shaoxing era, the sale of ordination certificates (dùdié) should not be used for profit, and the collection of exemption taxes from monks and Taoists, as well as bells and chimes from temples and monasteries, yielded little, yet it would only cause later generations to criticize it as setting a bad precedent. It was probably because the minor official Zhan Shuyi rooted the tax revenue in the ruler's mind, and the assisting ministers at the time could not explain the lightness or heaviness of the benefit.

In the eleventh month of the thirtieth year of Shaoxing, Chan Master Daochang, residing at Lingyin Temple, submitted a memorial requesting the issuance of ordination certificates, but it was not approved.

In the thirty-first year of Shaoxing, Wu Zicai, Vice Minister of the Ministry of Rites, requested the issuance of ordination certificates, but those who discussed the matter criticized him for being a sycophant of Buddhism, and he was dismissed and returned to his fields. In the seventh month, the Jin ruler Wanyan Liang moved to Bianjing. In the ninth month, he personally led an invasion, claiming a million soldiers. The Śrāmaṇa (monk) Tan Ying of Zhongzhu Temple, who was proficient in Chan and the Book of Changes (Yijing), had repeatedly advised the court. At this time, he predicted using the numbers of the Book of Changes that Wanyan Liang would die north of the river. In the tenth month, the Emperor issued an edict to personally lead the campaign against western Zhejiang. The naval forces of Commander-in-Chief Li Bao defeated the Jin army. Yu Yunwen, a scribe of the Central Secretariat in Mizhou, gathered the scattered soldiers of Commander Wang Quan and defeated the Jin army at Caishi. Wanyan Liang wanted to cross Guazhou and ordered the troops, 'If we do not cross the river in three days, I will kill all the generals.' The troops suffered from his cruelty, and in the middle of the night, the chieftains shot him in his tent and fled.

In the first month of the thirty-second year of Shaoxing, the Emperor returned from Jiankang. In the fifth month, he issued an edict abdicating the throne to the Crown Prince. In the tenth month, incessant rain continued. The Emperor sent a eunuch to pray at Shangzhu Temple. As soon as the smoke from the burnt offerings rose, the morning sun broke through the clouds. The Emperor was pleased and took out three pieces of jade ware from the inner treasury to donate to the Hall of the Great Being (Mahāsattva). Empress Dowager Shouchang donated a seven-jeweled crown. He bestowed gifts upon Chan Master Dahui Zonggao of Jingshan.

Emperor Xiaozong (October 22nd

日會慶節。永阜陵)

隆興元年。初是太祖后七世子稱為嘉興丞。妻張氏夢神人稱崔府君擁一羊與之。遂娠。初封普安郡王○上初在王邸。遣內都監至徑山。問道于杲禪師。答以偈曰。大根大器大力量。荷擔大事不尋常。后在建邸遣內知客。至山賜妙喜庵三字及真贊。至是悉取向賜識以御寶。是年八月十日。師示寂。上傷悼不已。賜謚普覺。塔曰寶光。語錄入大藏。右相湯思退。參政李邴。內翰汪藻。禮部侍郎張九成。給事中憑楫。皆問道有悟入(魏公張浚撰塔銘)。

乾道元年二月。召靈山子琳法師入見。問曰。朕欲讀經以何為要。師曰。金剛圓覺最為要道。又問參禪之法。師曰。直須自悟。上說。賜號慈受○二月以鄭國公主出家。敕品官庶民有毀辱僧尼罵稱禿字者。依祥符宣和敕旨。品官勒停。庶民流千里。仰天下州軍。遍榜曉諭。仍許僧尼錄。白指揮與度牒隨身永同公據。應僧尼過犯。官司不得私理。須奏聞取旨施行。

三年二月。駕幸上天竺禮敬大士。問住山若訥曰。大士之前合拜不合拜。師曰。不拜則各自稱尊。拜則遞相恭敬。上欣然致拜。又問歲旦修光明懺之意。師曰。佛為梵釋四王說金光明三昧之道。囑其護國護人。後世祖師立為懺儀。于歲旦奉行其法。為國祈福。此盛世之典也。

【現代漢語翻譯】 現代漢語譯本： 日會慶節。（永阜陵）

隆興元年，最初是太祖后七世的子孫，被稱為嘉興丞。他的妻子張氏夢見神人，自稱是崔府君，抱著一隻羊給她。於是就懷孕了。最初被封為普安郡王。皇上最初在王府時，派遣內都監到徑山，向杲禪師問道。杲禪師用偈語回答說：『大根大器大力量，荷擔大事不尋常。』後來在建邸時，派遣內知客到徑山，賜予『妙喜庵』三個字以及真贊。到這時，全部取出先前賜予的物件，用御寶蓋上印記。這年八月十日，杲禪師圓寂。皇上悲傷哀悼不已，賜予謚號『普覺』，塔名為『寶光』，語錄收入大藏經。右相湯思退、參政李邴、內翰汪藻、禮部侍郎張九成、給事中憑楫，都問道並有所領悟（魏公張浚撰寫塔銘）。

乾道元年二月，召見靈山子琳法師入宮。皇上問道：『朕想讀經，以什麼為要？』法師說：『《金剛經》、《圓覺經》最為重要。』又問參禪的方法。法師說：『直接需要自己領悟。』皇上很高興，賜號『慈受』。二月，因為鄭國公主出家，下令品官庶民如有毀辱僧尼、罵稱『禿』字者，依照祥符、宣和年間的敕旨，品官勒令停職，庶民流放千里。命令天下州軍，普遍張貼曉諭。仍然允許僧尼記錄、稟告指揮，並隨身攜帶度牒，永遠作為公開憑據。僧尼如有過犯，官府不得私自處理，必須奏聞朝廷，取得旨意后施行。

乾道三年二月，皇上駕臨上天竺寺，禮敬大士（觀音菩薩）。問住山若訥禪師說：『在大士（觀音菩薩）之前，應該拜還是不應該拜？』若訥禪師說：『不拜則各自稱尊，拜則遞相恭敬。』皇上欣然行禮。又問歲旦（新年）修光明懺的意義。若訥禪師說：『佛為梵天、帝釋天、四大天王說《金光明三昧》的道理，囑咐他們護國護人。後世祖師立為懺儀，在歲旦奉行這種法，為國家祈福，這是盛世的典範啊。』

【English Translation】 English version: Rihui Qing Festival. (Yongfu Mausoleum)

In the first year of Longxing (1163), initially, a descendant of the seventh generation after Emperor Taizu was known as the Magistrate of Jiaxing. His wife, Zhang, dreamed of a divine being, claiming to be Lord Cui, holding a sheep and giving it to her. Consequently, she became pregnant. He was initially enfeoffed as the Prince of Puan. When the Emperor was initially in the Prince's residence, he sent the Inner Director to Jingshan, to inquire about the Dao from Chan Master Gao. Chan Master Gao responded with a verse: 'Great roots, great capacity, great strength, shouldering great matters, not ordinary.' Later, when he was in the Jian residence, he sent the Inner Guest Officer to the mountain, bestowing the three characters 'Miaoxi Hermitage' and a true eulogy. At this time, all the previously bestowed items were taken out and stamped with the Imperial Seal. On the tenth day of the eighth month of this year, the Master passed away. The Emperor grieved deeply and bestowed the posthumous title 'Pujue' (Universal Enlightenment), and the pagoda was named 'Baoguang' (Treasure Light). His recorded sayings were included in the Great Treasury of Scriptures (Tripitaka). The Right Chancellor Tang Situi, Councilor Li Bing, Academician Wang Zao, Vice Minister of Rites Zhang Jiucheng, and Supervising Secretary Ping Ji, all inquired about the Dao and had insights (written by Duke Wei Zhang Jun in the pagoda inscription).

In the second month of the first year of Qiandao (1165), Dharma Master Zilin of Lingshan was summoned to an audience. The Emperor asked, 'I wish to read scriptures, what is essential?' The Master replied, 'The Diamond Sutra (Vajracchedika Prajnaparamita Sutra) and the Sutra of Perfect Enlightenment (Yuanjue Sutra) are the most important paths.' He also asked about the method of Chan practice. The Master said, 'Directly, one must awaken oneself.' The Emperor was pleased and bestowed the title 'Cishou' (Compassionate Receiver). In the second month, because Princess Zheng of the state became a nun, an edict was issued that if officials or commoners defamed monks or nuns, or cursed them with the word 'bald', according to the edicts of the Xiangfu and Xuanhe eras, officials would be dismissed and commoners would be exiled for a thousand li. It was ordered that all prefectures and armies throughout the land should post proclamations to inform the people. Monks and nuns were still allowed to record and report to the authorities, and carry their ordination certificates (dudie) with them, which would serve as public evidence forever. If monks or nuns committed offenses, government offices were not allowed to handle them privately, but had to report to the court and implement the matter after obtaining imperial instructions.

In the second month of the third year of Qiandao (1167), the Emperor visited Upper Tianzhu Temple to pay respects to the Great Being (Mahasattva, referring to Avalokitesvara Bodhisattva). He asked the resident monk Ruone, 'Before the Great Being (Avalokitesvara Bodhisattva), should one bow or not bow?' The Master replied, 'If one does not bow, then each claims to be supreme; if one bows, then they show mutual respect.' The Emperor gladly bowed. He also asked about the meaning of performing the Bright Light Repentance (Guangming Chan) on New Year's Day. The Master said, 'The Buddha spoke the doctrine of the Samadhi of Golden Light (Suvarnaprabhasa Sutra) to Brahma, Indra, and the Four Heavenly Kings, entrusting them to protect the country and its people. Later generations of patriarchs established it as a repentance ritual, and practice this method on New Year's Day to pray for blessings for the country. This is a model of a prosperous age.'

上說。授右街僧錄復賜錢。即道翌法師故居建十六觀堂。命內翰樓鑰作記○三月敕于禁中建內觀堂。一遵上竺制度○日本遣使致書四明郡庭問佛法大意。乞集名僧對使發函讀之。郡將大集。緇衣皆畏縮莫敢應命。棲心維那忻然而出。日本之書與中國同文。何足為疑。即揖太守褫封疾。讀以爪掐其紙七處。讀畢語使人曰。日本雖欲學文不無疏繆。遂一一為析之。使慚懼而退。守踴躍大喜曰。天下維那也。

四年四月八日。召上竺訥法師。領五十僧入內觀堂。行護國金光明三昧。齋罷說法。上曰。佛法固妙。安得如許經卷。師曰。有本者如是。上說。進授左街僧錄。慧光法師。自是歲歲佛生日。賜入內僧帛五十匹。修舉佛事(宋之瑞撰塔銘)○九月上謂禮部尚書李燾曰。科舉之文不可用佛老語。若自修之山林。于道無害。倘用之科場。恐妨政事(中興事鑒)。

述曰。儒家用老莊語其來已久。故不可一旦絕去。至若窮理之妙儘性之奧。高出世表而無所不容者。則無越乎釋氏之書。然儒家欲明理于天人之際。易洪範中庸大學語孟。求之自足。倘涉乎佛經語意。則自違其宗而放肆無歸矣。大哉孝廟之戒。其有旨乎。

六年四月。上與群臣論東都治亂消長之數。上曰。朕每念治平已前國家無事。自王安石首亂

【現代漢語翻譯】 現代漢語譯本：皇上聽了很高興，授予他右街僧錄的職位，並賞賜錢財。隨後在道翌法師（Dao Yi Fashi）的故居建造了十六觀堂。皇上命令內翰樓鑰（Lou Yao）為此作記。三月，皇上敕令在皇宮內建造內觀堂，一切都依照上竺寺（Shangzhu Temple）的制度。日本派遣使者向四明郡（Siming Prefecture）遞交書信，詢問佛法的大意，請求召集名僧來向使者解讀。郡將召集了許多僧人，但僧人們都畏縮不前，不敢應命。棲心寺（Qixin Temple）的維那忻然站了出來，說：『日本的書信與中國的文字相同，有什麼可懷疑的？』於是他向太守行禮，解開封條，快速地讀了起來，用指甲掐了紙七處。讀完后，他對使者說：『日本雖然想學習文化，但難免有疏漏謬誤之處。』 於是他一一為使者分析講解。使者慚愧地退下了。太守高興地跳起來說：『真是天下的維那啊！』 四年四月八日，皇上召見上竺寺的訥法師（Ne Fashi），帶領五十名僧人進入內觀堂，舉行護國金光明三昧法會。齋飯完畢后，訥法師說法。皇上說：『佛法固然精妙，怎麼會有這麼多的經卷？』 訥法師說：『有根本的經書就是這樣。』 皇上聽了很高興，晉陞他為左街僧錄。慧光法師（Huiguang Fashi）也因此每年佛誕日，都會被賞賜進入皇宮的僧人每人五十匹絹，以修繕佛事（宋之瑞撰寫塔銘）。九月，皇上對禮部尚書李燾（Li Tao）說：『科舉考試的文章不能用佛老之語。如果是在山林中自我修行，對道沒有妨害。但如果用在科舉考場上，恐怕會妨礙政事（中興事鑒）。』 評論說：儒家使用老莊的語言由來已久，所以不可能一下子完全去除。至於窮究事理的精妙，探尋人性的奧秘，高出於世俗之外而又無所不包容的，沒有超過釋氏（Shishi，佛教）的書籍。然而儒家想要明白天人之際的道理，從《易經》、《洪範》、《中庸》、《大學》、《語孟》中尋求就足夠了。如果涉及佛經的語言和意境，那就違背了自己的宗旨，放縱而沒有歸宿了。孝廟（Xiaomiao，皇帝的廟號）的告誡真是偉大啊，其中有深刻的意義啊！ 六年四月，皇上與群臣討論東都（Dongdu，東京，今開封）的治亂興衰之數。皇上說：『我常常想到太平時期以前，國家沒有事端，自從王安石（Wang Anshi）首先擾亂了朝綱……』

【English Translation】 English version: The Emperor was pleased and bestowed upon him the title of Right Street Monastic Registrar and granted him money. Subsequently, the Sixteen Contemplation Hall was built at the former residence of Dharma Master Dao Yi (Dao Yi Fashi). The Emperor ordered Inner Academician Lou Yao (Lou Yao) to write a record of it. In the third month, the Emperor decreed the construction of the Inner Contemplation Hall within the palace, all according to the Shangzhu Temple (Shangzhu Temple) system. Japan sent envoys to deliver a letter to Siming Prefecture (Siming Prefecture), inquiring about the general meaning of Buddhism and requesting the gathering of famous monks to interpret it to the envoys. The prefectural general gathered many monks, but they all shrank back, not daring to accept the order. The supervisor of Qixin Temple (Qixin Temple), Xinran, stepped forward and said, 'The letters from Japan are in the same script as China, what is there to doubt?' So he bowed to the prefect, removed the seal, and quickly read it, pinching the paper in seven places with his fingernails. After reading, he said to the envoy, 'Although Japan wants to learn culture, it is inevitable that there are omissions and errors.' Then he analyzed and explained it to the envoy one by one. The envoy retreated in shame. The prefect jumped up with joy and said, 'Truly a supervisor of the world!' On the eighth day of the fourth month of the fourth year, the Emperor summoned Dharma Master Ne (Ne Fashi) of Shangzhu Temple, leading fifty monks into the Inner Contemplation Hall to perform the National Protection Golden Light Samadhi Dharma Assembly. After the vegetarian meal, Dharma Master Ne preached. The Emperor said, 'Buddhism is indeed wonderful, how can there be so many scriptures?' Dharma Master Ne said, 'The fundamental scriptures are like this.' The Emperor was pleased and promoted him to Left Street Monastic Registrar. Dharma Master Huiguang (Huiguang Fashi) was also granted fifty bolts of silk to each monk entering the palace every year on Buddha's birthday to repair Buddhist affairs (inscription on the pagoda written by Song Zhirui). In September, the Emperor said to Li Tao (Li Tao), Minister of the Ministry of Rites, 'The articles for the imperial examinations should not use Buddhist or Taoist language. If one cultivates oneself in the mountains and forests, it does not harm the Way. But if it is used in the imperial examination hall, I am afraid it will hinder government affairs (Zhongxing Shijian).' It is said that the use of Lao-Zhuang language by Confucian scholars has been around for a long time, so it cannot be completely eliminated all at once. As for the subtlety of investigating principles and exploring the mysteries of human nature, which transcends the world and encompasses everything, nothing surpasses the books of Shakya (Shishi, Buddhism). However, if Confucian scholars want to understand the principles between heaven and man, it is enough to seek them in the Book of Changes, Hongfan, Doctrine of the Mean, Great Learning, and Analects of Confucius and Mencius. If it involves the language and artistic conception of Buddhist scriptures, then it violates one's own purpose and becomes unrestrained and without a destination. How great is the admonition of Emperor Xiaozong (Xiaozong, temple name of the emperor), there is a profound meaning in it! In the fourth month of the sixth year, the Emperor discussed with his ministers the numbers of governance, chaos, rise, and fall of Dongdu (Dongdu, Tokyo, present-day Kaifeng). The Emperor said, 'I often think that before the peaceful times, the country had no troubles, since Wang Anshi (Wang Anshi) first disturbed the court...'

成法。繼之以章子厚(名惇避諱)蔡京之徒。至靖康輔臣率皆庸繆。以致大壞。蔡京謫死湖湘四十二年。遷葬之日皮肉銷盡。獨于胸上隱起卍字。若鐫刻然。按佛經如來具三十二相。胸題卍字。是其一。由戒定慧積修所成。其相明妙。魔王亦有三十二相。其相稍晦。今京相如此。豈非魔乎。又豈非天地大數產此魔物為生民之禍乎(兩朝事鑒容齋三筆)○十一月撰德殿親灑靈感觀音之寺及靈感觀音寶殿。以賜上竺(各六字為額)。

七年二月。靈隱慧遠禪師入對選德殿。上曰。如何免得生死。對曰。不悟大乘終未能免。上曰。如何得悟。對曰。本有之性磨以歲月自然得悟。上曰。悟后如何。對曰。悟后始知今日問答皆非。上曰。一切處不是后如何。對曰。脫體現前更無可見之相。上有省首肯之。

八年正月。車駕幸靈隱。錫賚有加○八月召天竺訥法師。徑山印禪師(別峰寶印)靈隱遠禪師。及三教之士。集內觀堂賜齋。復令遠禪師獨對東閣賜坐。問曰。前日睡中忽聞鐘聲。不知夢覺。是同是別。對曰。夢覺無殊教誰分別。上曰。鐘聲從何處起。對曰。從陛下問處起。十月賜靈隱慧遠佛海禪師(號瞎堂)。

九年正月。召上竺訥法師。獨對選德殿賜座。問大士歷代靈蹟及法華經旨(登對錄)○魏公史浩

【現代漢語翻譯】 現代漢語譯本： 成法之後，是章子厚（因為避諱，這裡用他的字，他的本名叫惇）和蔡京之流。到了靖康年間，輔佐朝廷的大臣大多平庸無能，以至於造成了巨大的災難。蔡京被貶謫而死在湖湘，過了四十二年，在遷葬的時候，他的皮肉都腐爛殆盡，唯獨胸前隱隱約約浮現出一個『卍』字，好像是雕刻上去的一樣。按照佛經的說法，如來佛具有三十二種殊勝的相，胸前有『卍』字，是其中之一，是由戒、定、慧長期修習所成就的。這種相光明而美妙。魔王也有三十二種相，但他們的相稍微顯得晦暗。現在蔡京的相是這樣，難道不是魔嗎？又難道不是天地間的大數產生了這樣的魔物，來作為百姓的禍害嗎？（出自《兩朝事鑒容齋三筆》） 十一月，（皇帝）在撰德殿親自灑掃靈感觀音的寺廟以及靈感觀音寶殿，並賜予上竺寺（各六個字）作為匾額。

七年二月，靈隱寺的慧遠禪師入宮在選德殿覲見皇帝。皇帝問：『如何才能免除生死？』慧遠禪師回答說：『不領悟大乘佛法，終究不能免除生死。』皇帝問：『如何才能領悟？』慧遠禪師回答說：『本有的自性經過歲月的磨礪，自然就能領悟。』皇帝問：『領悟之後如何？』慧遠禪師回答說：『領悟之後才知道今日的問答都是虛妄。』皇帝問：『一切處都不是之後如何？』慧遠禪師回答說：『脫體現前，更沒有可以見到的相。』皇帝聽後有所領悟，點頭稱許。

八年正月，皇帝的車駕來到靈隱寺，給予豐厚的賞賜。 八月，召見天竺寺的訥法師、徑山寺的印禪師（別峰寶印），靈隱寺的遠禪師，以及儒、道、佛三教的人士，在內觀堂賜予齋飯。又單獨讓遠禪師在東閣對答，賜予座位。皇帝問道：『前些日子在睡夢中忽然聽到鐘聲，不知道是夢中還是醒著，是相同還是不同？』慧遠禪師回答說：『夢和醒沒有差別，教誰去分別呢？』皇帝問：『鐘聲從何處響起？』慧遠禪師回答說：『從陛下發問的地方響起。』十月，賜予靈隱寺的慧遠禪師『佛海禪師』的稱號（號瞎堂）。

九年正月，召見上竺寺的訥法師，單獨在選德殿賜予座位。詢問大士（菩薩）歷代的靈蹟以及《法華經》的要旨。（出自《登對錄》） 魏公史浩

【English Translation】 English version: After the established practices, came Zhang Zi Hou (using his courtesy name, his given name was Dun, avoided due to taboo) and the like of Cai Jing. By the Jingkang era, the ministers assisting the court were mostly mediocre and incompetent, leading to great disasters. Cai Jing was exiled and died in Huxiang. Forty-two years later, when he was reburied, his flesh had rotted away completely, except for a '卍' (swastika) symbol faintly appearing on his chest, as if it were engraved. According to Buddhist scriptures, the Tathagata (如來) possesses thirty-two auspicious marks, and the '卍' symbol on the chest is one of them, achieved through long-term practice of precepts (戒), concentration (定), and wisdom (慧). This mark is bright and wonderful. Mara (魔王) also has thirty-two marks, but their marks are slightly dim. Now that Cai Jing's appearance is like this, isn't he a demon? And isn't it that the great numbers of heaven and earth produced this demonic creature to be a disaster for the people? (From 'Two Dynasties' Affairs Mirrored in Rongzhai's Third Pen') In November, (the emperor) personally swept and cleaned the Linggan Guanyin (靈感觀音 - Avalokiteśvara) Temple and the Linggan Guanyin Hall in the Zhuande Hall, and bestowed the name 'Shangzhu' (上竺 - Upper Bamboo Grove Monastery) (six characters each) as plaques.

In the second month of the seventh year, Chan Master Huiyuan (慧遠) of Lingyin (靈隱 - Soul's Retreat) Monastery entered the palace to meet the emperor in the Xuande Hall. The emperor asked, 'How can one be freed from birth and death?' Chan Master Huiyuan replied, 'Without realizing Mahayana (大乘 - Great Vehicle), one cannot ultimately be freed.' The emperor asked, 'How can one attain realization?' Chan Master Huiyuan replied, 'The inherent nature, polished by the years, will naturally lead to realization.' The emperor asked, 'What is it like after realization?' Chan Master Huiyuan replied, 'After realization, one knows that today's questions and answers are all unreal.' The emperor asked, 'What if everything is not?' Chan Master Huiyuan replied, 'The self manifests before you, and there is no visible form to be seen.' The emperor was enlightened, nodded, and approved.

In the first month of the eighth year, the emperor's carriage arrived at Lingyin Monastery, and generous rewards were bestowed. In August, the Dharma Master Na (訥) of Tianzhu (天竺 - India) Monastery, Chan Master Yin (印) of Jingshan (徑山 - Path Mountain) Monastery (Biefeng Baoyin (別峰寶印)), Chan Master Yuan (遠) of Lingyin Monastery, and scholars of the three teachings (Confucianism, Taoism, and Buddhism) were summoned and given a vegetarian meal in the Neiguan Hall. Then, Chan Master Yuan was asked to answer questions alone in the Dongge (East Pavilion), and a seat was granted. The emperor asked, 'The other day, I suddenly heard the sound of a bell in my sleep, and I don't know if it was in a dream or while awake. Are they the same or different?' Chan Master Huiyuan replied, 'Dream and wakefulness are no different; who is there to distinguish them?' The emperor asked, 'Where does the sound of the bell come from?' Chan Master Huiyuan replied, 'It comes from where Your Majesty asks the question.' In October, Chan Master Huiyuan of Lingyin Monastery was given the title 'Buddha Sea Chan Master' (佛海禪師) (also known as 'Blind Hall' (瞎堂)).

In the first month of the ninth year, Dharma Master Na of Shangzhu Monastery was summoned and granted a seat alone in the Xuande Hall. He was asked about the miraculous traces of the Bodhisattva (大士) through the ages and the essence of the Lotus Sutra (法華經). (From 'Records of Imperial Audiences') Wei Gong Shi Hao (魏公史浩)

佚老於四明。自號真隱居士。每從南湖智連法師問法要(號覺云法師)嘗曰。師于禪律亦貫通耶。師曰。冰泮雪消固一水耳。又問。華嚴般若何太支離。師曰。支離所以為簡易。公倏然有省。及帥閩歸里。乃于東湖創月波山。放補陀巖。結洞室以安大士。奉德壽殿。書潮音洞以為額。首延覺云高弟則約法師。專講智者教(號元庵賜智海大師)初是公攝昌國鹽監。偕鄱陽程休甫泛海謁補陀山。忽一僧指巖頂。有竇可以下瞰。方瞻佇間公與眾見大士金色身相。而公復見雙齒出唇際如珂玉。喜尉作禮而退。暨歸寺日已暮。一長身僧來訪。語公曆官至太師。且云。公是善終文潞公也。他日入相。主上欲用兵。須力諫之。后二十年當與公會於越。語畢遂去。乾道初以故相鎮越。有道人自稱養素先生與公有舊。亟命延之。索紙大書曰。黑頭潞相重增萬里風光。碧眼胡僧曾共一宵情話。擲筆竟出。公大驚。因追思補陀事。知長身僧及道人皆大士示現相。距正二十年云(夷堅志。補陀璧記○今月波行堂有太師所見補陀現相一軸)。

述曰。越王出仕之初。登補陀覲大士。聞長身僧之言。許他日為師相。且囑其諫君上勿用兵。其後張魏公(浚)果勸孝宗北征。越王諫之不從。及符離兵敗浚歸見上。上迎謂浚曰。此行甚快史浩意。蓋

【現代漢語翻譯】 現代漢語譯本 佚老在四明（地名）。自稱為真隱居士。他經常向南湖智連法師（法號覺云法師）請教佛法要義，曾問道：『師父您對於禪宗和律宗也很精通嗎？』智連法師回答說：『冰雪融化后本來就是同一條水啊。』他又問：『《華嚴經》和《般若經》為何如此繁瑣支離？』智連法師說：『正是因為支離，才顯得簡易。』真隱居士聽后忽然有所領悟。等到他擔任福建長官后返回故里，便在東湖建立了月波山，開鑿了補陀巖，建造洞室來安放觀音大士的像，並供奉德壽殿，題寫『潮音洞』作為匾額。他首先邀請覺云法師的高足則約法師（法號元庵，被賜智海大師稱號）來專門講解智者大師的教義。當初，真隱居士擔任昌國鹽監時，與鄱陽人程休甫一同乘船前往普陀山朝拜。忽然有一位僧人指著巖頂說，那裡有個洞穴可以向下俯瞰。當他們正在觀望時，真隱居士和眾人都看見了觀音大士金色的身相。而真隱居士還看見大士的雙齒從嘴唇邊露出，像珂玉一樣潔白。他欣喜地行禮後退下。等到返回寺廟時，天色已晚。一位身材高大的僧人來拜訪，告訴真隱居士他將歷任官職直至太師，並且說：『您是善終的文潞公（文彥博）啊。』還說，將來入朝為相時，皇上想要用兵，務必要極力勸諫。二十年後，應當在越地與他相會。說完就離開了。乾道初年，真隱居士以原宰相的身份鎮守越州。有一位自稱養素先生的道人說與真隱居士是舊相識，真隱居士急忙命人請他來。養素先生索要紙筆，寫道：『黑頭潞相重增萬里風光，碧眼胡僧曾共一宵情話。』寫完便扔下筆離開了。真隱居士大吃一驚，於是回想起在普陀山的事情，才知道那位高大的僧人和道人都是觀音大士顯現的身相。距離當時正好二十年。（出自《夷堅志·補陀璧記》。現在月波行堂里還有一幅太師所見的普陀現相圖。） 敘述：越王（指真隱居士）剛開始做官時，登上普陀山朝拜觀音大士，聽見那位高大僧人的話，答應將來做宰相，並且囑咐他勸諫君上不要用兵。後來張魏公（張浚）果然勸孝宗皇帝北伐，越王勸諫但孝宗不聽從。等到符離兵敗，張浚回來見皇上，皇上迎接他說：『這次出兵很合史浩的心意。』大概是...

【English Translation】 English version Yi Lao lived in Siming (place name). He called himself Zhenyin Jushi (Recluse). He often asked Zhi Lian Fashi (Dharma name Jueyun Fashi) of Nanhu Monastery about the essentials of Dharma, once asking: 'Master, are you also proficient in Chan (Zen) and Vinaya (discipline)?' Zhi Lian Fashi replied: 'When ice melts and snow disappears, it is originally the same water.' He then asked: 'Why are the Avatamsaka Sutra (Huayan Jing) and the Prajna Sutra (Bore Jing) so complicated and fragmented?' Zhi Lian Fashi said: 'It is precisely because of the fragmentation that it appears simple.' Zhenyin Jushi suddenly had an epiphany after hearing this. When he returned to his hometown after serving as the governor of Fujian, he created Yuebo Mountain on Donghu Lake, excavated Putuo Rock, built cave rooms to enshrine the image of Avalokiteshvara (Guanyin) Bodhisattva, and enshrined the Deshou Hall, inscribing 'Chaoyin Cave' as the plaque. He first invited Ze Yue Fashi (Dharma name Yuan'an, bestowed the title Zhihai Dashi), a senior disciple of Jueyun Fashi, to specialize in lecturing on the teachings of Zhiyi (founder of the Tiantai school). Initially, when Zhenyin Jushi was serving as the salt supervisor of Changguo, he and Cheng Xiufu of Poyang sailed to Mount Putuo to pay homage. Suddenly, a monk pointed to the top of the rock, saying that there was a cave that could be looked down upon. As they were looking, Zhenyin Jushi and the others saw the golden body of Avalokiteshvara Bodhisattva. And Zhenyin Jushi also saw the Bodhisattva's double teeth protruding from the lips, as white as jade. He joyfully saluted and retreated. When he returned to the temple, it was already late. A tall monk came to visit, telling Zhenyin Jushi that he would hold various official positions up to the Grand Tutor (Taishi), and said: 'You are the Wen Lugong (Wen Yanbo) who will have a good end.' He also said that when he enters the court as prime minister in the future, if the emperor wants to use troops, he must strongly advise against it. Twenty years later, he should meet him in Yue. After speaking, he left. In the early years of the Qiandao era, Zhenyin Jushi was stationed in Yuezhou as the former prime minister. A Taoist who called himself Yangsu Xiansheng said that he was an old acquaintance of Zhenyin Jushi, and Zhenyin Jushi hurriedly ordered someone to invite him. Yangsu Xiansheng asked for paper and pen and wrote: 'The black-haired Lu prime minister adds ten thousand miles of scenery, the blue-eyed foreign monk once shared a night of intimate conversation.' After writing, he threw down the pen and left. Zhenyin Jushi was greatly surprised, and then recalled the events on Mount Putuo, realizing that the tall monk and the Taoist were both manifestations of Avalokiteshvara Bodhisattva. It was exactly twenty years from that time. (From Yijian Zhi: Putuo Bi Ji. There is now a painting of the Putuo manifestation seen by the Grand Tutor in Yuebo Xing Tang.) Narration: The King of Yue (referring to Zhenyin Jushi) ascended Mount Putuo to pay homage to Avalokiteshvara Bodhisattva when he first began his official career, heard the words of the tall monk, promised to become prime minister in the future, and instructed him to advise the emperor not to use troops. Later, Zhang Weigong (Zhang Jun) indeed advised Emperor Xiaozong to launch a northern expedition, but the King of Yue advised against it, but Xiaozong did not listen. When Zhang Jun returned after the defeat at Fuliji, the emperor greeted him and said: 'This campaign is very much in line with Shi Hao's intentions.' Probably...

大士預鑒時機。知南北勢分未可以合。故囑公興諫以免生靈之塗炭也。

史魏公過金山。覽梁武帝水陸儀軌之盛。謂報恩度世之道在是。乃于月波山創殿設十界像。與名僧講究制儀文四卷。以四時修供。為普度大齋(至今百年)俎豆之器繁約折衷(音眾當也)讚唄之音抑揚有節。鄉城諸剎莫不視此為法○國學生王日休。龍舒人。為六經訓傳數十萬言。一旦捐之曰。是皆業習非究竟法。吾其為西方之歸乎。自是一志唸佛。日課千拜。一夕厲聲唸佛。忽云佛來接我也。屹然立化。邦人有夢二青衣引之西行。日休為凈土文行於世。嘗為之說云。儒者或以釋氏之徒無戒行故輕其教者。豈可以道流不肖而輕老子。士人不肖而輕孔子。釋氏之教有世間法有出世間法。其世間法戒殺盜淫。儒釋未嘗不同。其不同者。釋氏之出世間法也。儒家止於世間。故獨言一世而歸之於天。釋氏知屢世。而能具見群生業緣本末。此其不同耳。

述曰。王龍舒之為儒也。固嘗為六經作訓傳矣。潛心學古。非世儒之常流也。及盡棄其學而學佛。必有一定之見。今人為儒未及於龍舒。而欲以泛泛口舌效韓歐排佛之失言。是皆未足以知兩家之道本不悖也。至若世間出世間之說。雖未盡理謂佛能具見群生業緣本末。此得之矣。蘇黃諸公誠知此。伊

【現代漢語翻譯】 現代漢語譯本：大士（菩薩的尊稱）預先洞察時機，知道南北分裂的局勢無法調和，所以囑咐魏公（指史魏公）進諫，以避免生靈塗炭。 史魏公路過金山寺，看到梁武帝時期水陸法會的盛大儀軌，認為報答恩情、普度眾生的方法就在於此。於是他在月波山建立殿宇，設定十界眾生的塑像，與名僧一起研究制定儀軌文書四卷，用四季的供養來舉辦普度大齋（至今已有一百年曆史）。法器的製作既繁複又簡約，折中調和，讚頌吟唱的聲音也抑揚頓挫，很有節奏。鄉里城鎮的各個寺廟都以此為榜樣。 國子生王日休，是龍舒人，曾為六經作訓傳數十萬字，一旦全部拋棄，說：『這些都是業力的習染，不是究竟的解脫之法。我將歸向西方極樂世界。』從此一心念佛，每天拜佛一千次。一天晚上，他大聲唸佛，忽然說：『佛來接我了！』然後安然站立而逝。當地人有人夢見兩個青衣童子引導他向西而去。王日休的凈土文流傳於世，他曾經為此寫道：『儒者或許因為佛教徒沒有戒律和德行而輕視佛教，這難道可以因為道士的不肖而輕視老子，士人的不肖而輕視孔子嗎？佛教的教義有世間法和出世間法。其中的世間法，如戒殺盜淫，儒家和佛教從未不同。不同之處在於佛教的出世間法。儒家只關注世間，所以只談論一世，並將一切歸於天命。佛教知道有多次輪迴，並且能夠完全看清眾生的業力因緣的本末。這就是他們的不同之處。』 總結：王龍舒作為儒生的時候，確實曾經為六經作訓傳，潛心學習古學，不是世俗儒生的平庸之輩。等到他完全拋棄儒學而學習佛法，必定有其一定的見解。現在的人做儒生還不如王龍舒，卻想用泛泛的口舌效仿韓愈、歐陽修誹謗佛教的錯誤言論，這些人都是沒有真正理解儒釋兩家的道理原本並不衝突。至於世間法和出世間法的說法，雖然沒有完全說透，但是說佛教能夠完全看清眾生的業力因緣的本末，這就說對了。蘇軾、黃庭堅等諸位公卿如果真正明白這個道理，他們也會贊同的。

【English Translation】 English version: The Great Being (a respectful title for Bodhisattvas) foresaw the opportune moment, knowing that the divided state of the North and South could not be reconciled. Therefore, he instructed Duke Wei (referring to Shi Wei Gong) to offer remonstrance in order to avoid the suffering of the people. Duke Wei of Shi passed by Jinshan Temple and, observing the grand rituals of the Water and Land Dharma Assembly during the Liang Dynasty, believed that the way to repay kindness and deliver sentient beings lay in this. Thus, he established a hall on Yuebo Mountain, set up statues of beings from the Ten Realms, and, together with renowned monks, studied and formulated ritual texts in four volumes, using the offerings of the four seasons to hold a Universal Salvation Great Feast (which has continued for a hundred years). The making of ritual implements was both elaborate and simple, harmoniously blending the two, and the sounds of praise and chanting were modulated and rhythmic. The various temples in the surrounding towns and villages all took this as a model. Wang Rixiu, a student of the Imperial Academy from Longshu, once wrote commentaries on the Six Classics, amounting to hundreds of thousands of words. One day, he discarded them all, saying, 'These are all habits of karma, not the ultimate Dharma of liberation. I shall return to the Western Pure Land.' From then on, he single-mindedly recited the Buddha's name, prostrating a thousand times a day. One night, he loudly recited the Buddha's name and suddenly said, 'The Buddha has come to receive me!' Then he stood peacefully and passed away. Some locals dreamed of two green-clad attendants guiding him westward. Wang Rixiu's Pure Land writings circulated in the world, and he once wrote about them, 'Scholars may despise Buddhism because Buddhists have no precepts and virtues. Can we despise Lao Tzu because of the unworthiness of Taoists, or despise Confucius because of the unworthiness of scholars? The teachings of Buddhism include worldly Dharma and transcendental Dharma. The worldly Dharma, such as abstaining from killing, stealing, and sexual misconduct, has never been different between Confucianism and Buddhism. The difference lies in the transcendental Dharma of Buddhism. Confucianism only focuses on the world, so it only talks about one lifetime and attributes everything to fate. Buddhism knows about multiple reincarnations and can fully see the beginning and end of the karmic connections of all beings. This is their difference.' In conclusion: When Wang Longshu was a Confucian scholar, he indeed wrote commentaries on the Six Classics, diligently studying ancient learning, not a mediocre member of the secular Confucian scholars. When he completely abandoned Confucianism and studied Buddhism, he must have had certain insights. People today who are Confucian scholars are not as good as Wang Longshu, yet they want to imitate Han Yu and Ouyang Xiu's erroneous remarks slandering Buddhism with superficial words. These people have not truly understood that the principles of Confucianism and Buddhism are not inherently contradictory. As for the saying of worldly Dharma and transcendental Dharma, although it is not fully explained, saying that Buddhism can fully see the beginning and end of the karmic connections of all beings, this is correct. If dignitaries such as Su Shi and Huang Tingjian truly understood this principle, they would also agree.

洛先輩徒能以道自任。以故時有排斥。然不足以知此義也。

淳熙元年二月。賜內帑于上竺建藏殿。及賜大藏經。皇太子為書殿榜○四月召雁山靈峰中仁禪師。入對禁中(嗣圓悟普燈錄)○五月召靈隱遠禪師。入對便殿。

二年三月。駕幸上竺炷香禮敬大士。詔建護國金光明道場。賜白雲堂印。令天下三學諸宗並詣白雲堂。公舉用印申明有司○六月召上竺訥法師。獨對內觀堂○十二月遣中使至阿育王山迎佛舍利塔。上瞻禮之頃見塔上有如月輪。他日復見如水晶者。敕迎往東宮。皇太子見相輪上纍纍若水晶貫珠。

三年正月。迎舍利于碧琳堂。上見塔角有光若金珠者。敕內侍奉塔還山。具齋以謝靈貺○敕福州依天聖二年已降聖旨。天臺一宗教部。付開元東禪鏤版入藏。先是慈雲式法師奏乞天臺教文入藏。詔可之。○二月詔臺州報恩德光禪師入住靈隱。十一月入對選德殿。上問曰。釋迦雪山六年所成者何事。師曰。將謂陛下忘卻。上說。賜號佛照禪師(師號拙庵)。

四年八月。參政錢端禮微疾。請平田行機禪師入臥內趺坐談笑。忽謂機曰。地水火風暫時湊泊。昧者認為自己。從上諸聖去住自在。今吾如是豈不快哉。遂斂目而逝。公與機同參護國元禪師。世知其有悟入(普燈錄)○召靈隱光禪師

【現代漢語翻譯】 現代漢語譯本： 那些隱士和前輩們常常憑藉自己對道的理解來行事，因此時常受到排斥，然而那些排斥他們的人並不真正理解道的真義。

淳熙元年二月，皇帝在上竺寺建造藏經殿，並賜予內庫的錢財和大藏經。皇太子為藏經殿題寫匾額。四月，召見雁蕩山靈峰寺的中仁禪師，入宮廷對答（記載於《圓悟普燈錄》）。五月，召見靈隱寺的遠禪師，在便殿單獨對答。

淳熙二年三月，皇帝駕臨上竺寺，焚香禮敬觀音大士，下詔建立護國金光明道場，賜予白雲堂印，命令天下三學諸宗都到白雲堂，由官方使用印章申明此事。六月，召見上竺寺的訥法師，在內觀堂單獨對答。十二月，派遣內侍前往阿育王山迎請佛舍利塔。皇帝瞻仰禮拜時，看到塔上有如月輪的光芒。之後又看到如水晶般的光芒。於是下令將佛塔迎往東宮。皇太子看到相輪上纍纍如水晶貫珠的光芒。

淳熙三年正月，在碧琳堂迎接舍利。皇帝看到塔角有光芒如金珠。於是命令內侍將佛塔送回山中，準備齋飯以感謝佛的靈驗。下令福州依照天聖二年以來頒佈的聖旨，將天臺宗的全部經典，交給開元東禪寺雕版印刷入藏。此前，慈雲式的法師上奏請求將天臺宗的經文收入藏經，皇帝批準了。

二月，下詔讓臺州報恩寺的德光禪師入住靈隱寺。十一月，德光禪師入選德殿對答。皇帝問道：『釋迦牟尼在雪山六年所成就的是什麼事？』禪師回答說：『還以為陛下忘記了。』皇帝很高興。賜號佛照禪師（禪師自號拙庵）。

淳熙四年八月，參政錢端禮身患小病，請平田行機禪師到臥室趺坐談笑。忽然對行機禪師說：『地水火風暫時聚合，愚昧的人卻認為是自己。從前的聖賢們來去自在，如今我也這樣，豈不快樂！』於是閉上眼睛去世了。錢端禮和平田行機禪師一同參拜護國元禪師，世人都知道他有所領悟（記載於《普燈錄》）。召見靈隱寺的光禪師。

【English Translation】 English version: Hermits and predecessors often rely on their own understanding of the Dao to act, and are therefore often rejected. However, those who reject them do not truly understand the true meaning of the Dao.

In the second month of the first year of Chunxi (1174), the Emperor built the Tripitaka Hall at Shangzhu Temple and bestowed money from the imperial treasury and the Tripitaka. The Crown Prince wrote the inscription for the hall. In April, he summoned Zen Master Zhongren of Lingfeng Temple on Yandang Mountain to answer questions in the palace (recorded in 'Denglu of Yuanwu Puteng'). In May, he summoned Zen Master Yuan of Lingyin Temple to answer questions alone in the side hall.

In the third month of the second year of Chunxi (1175), the Emperor visited Shangzhu Temple, burned incense and paid homage to the Bodhisattva Guanyin. He issued an edict to establish the National Protection Golden Light Dharma Assembly, bestowed the seal of Baiyun Hall, and ordered all three schools and sects in the world to go to Baiyun Hall, where officials used the seal to declare the matter. In June, he summoned Dharma Master Ne of Shangzhu Temple to answer questions alone in the Inner Observation Hall. In December, he sent an envoy to Mount Ashoka to welcome the Buddha's Relic Pagoda. When the Emperor looked up and paid homage, he saw a light like a moon wheel on the pagoda. Later, he saw a light like crystal. So he ordered the pagoda to be welcomed to the East Palace. The Crown Prince saw the light on the spire, which looked like crystal beads strung together.

In the first month of the third year of Chunxi (1176), the relics were welcomed at Bilin Hall. The Emperor saw a light like golden pearls on the corner of the pagoda. So he ordered the eunuch to send the pagoda back to the mountain and prepare a vegetarian meal to thank the Buddha for his miraculous response. He ordered Fuzhou to follow the imperial edict issued since the second year of Tiansheng (1024) and hand over all the scriptures of the Tiantai School to Kaiyuan Dongchan Temple for engraving and printing into the Tripitaka. Previously, Dharma Master Ci Yunshi had requested that the scriptures of the Tiantai School be included in the Tripitaka, and the Emperor had approved it.

In the second month, he issued an edict to allow Zen Master Deguang of Baoen Temple in Taizhou to reside in Lingyin Temple. In November, Zen Master Deguang entered the Xuande Hall to answer questions. The Emperor asked: 'What did Shakyamuni accomplish in the six years on Snow Mountain?' The Zen Master replied: 'I thought Your Majesty had forgotten.' The Emperor was very pleased and bestowed the title 'Buddha Illumination Zen Master' (the Zen Master's self-proclaimed name was Zhuo'an).

In the eighth month of the fourth year of Chunxi (1177), Councilor Qian Duanli was slightly ill and invited Zen Master Xingji of Ping Tian to sit in his bedroom, cross-legged, talking and laughing. Suddenly, he said to Zen Master Xingji: 'Earth, water, fire, and wind temporarily gather, but ignorant people think it is themselves. The sages of the past came and went freely. Now I am like this, isn't it joyful!' Then he closed his eyes and passed away. Qian Duanli and Zen Master Xingji both studied with Zen Master Yuan of Huguo Temple, and the world knew that he had some enlightenment (recorded in 'Denglu of Puteng'). Summoned Zen Master Guang of Lingyin Temple.

。入對內殿。進宗門直指。上問。浙東名山太白玉幾之外。以何為勝。師曰。保國護聖國清萬年。上說。當時侍臣咸皆歎賞。以為名對○唐奘三藏譯大般若經成六百卷。有鳳城雪月大師大隱。用難信解品一百三卷。行通關之法以授後人。

本朝淳熙間。有沙門不知所從來。車載此經至四明甬東。行道中口浪浪誦不輟。里人沃承璋遇諸涂。問之曰。我車上經皆能音誦。承璋初不信。試抽數卷對誦之。頃刻即度。始大異之。徐叩其故。沙門曰。是有關法焉。能通其關則百三卷之文皆可背誦。承璋欣然愿受教。既通復教其妻子奴婢。闔門皆能通誦。乃刻板行關法。以化世人(舊印本有淳熙丁酉印施者是)。

述曰。嘗考經關盡百三卷。凡八十四科。今教卷諸文稱八十一科。名色者。當是相承之誤。沃本巨室初不信法。由沙門一化乃能背通般若。然不知迴向凈土。其沒也生日本為國主。背有銘曰。大宋沃承璋。日本人說若此(愚客月波。同住如習能關通此經。時眾有欲求受者。乃始用沃本刊經關一卷。以勸世人。因敘承璋本事云)。

五年。御書太白名山。賜住山了樸禪師(師號慈杭)。

七年。召明州雪竇寶印禪師入見。上問曰。三教聖人本同此理。師曰。譬如虛空初無南北。上曰。但所立門戶異

【現代漢語翻譯】 現代漢語譯本： 進入內殿，直接請教宗門心法。皇上問道：『浙東名山，除了太白山和玉幾山之外，以什麼為最勝？』禪師回答：『保國寺、護聖寺、國清寺、萬年寺。』皇上聽后非常高興。當時在場的侍臣都讚歎欣賞，認為回答得非常精彩。

唐朝玄奘三藏翻譯完成六百卷《大般若經》后，有鳳城雪月大師大隱，用《難信解品》一百零三卷，施行通關之法來傳授給後人。 本朝淳熙年間，有一位沙門不知道從哪裡來，用車載著這部經書到四明甬東。在路上不停地大聲誦讀。當地人沃承璋在路上遇見他，問他說：『我車上的經書都能誦讀嗎？』承璋起初不相信，試著抽出幾卷經書與沙門對誦，頃刻間就能背誦。承璋開始感到非常驚異，慢慢地詢問其中的緣故。沙門說：『這是有關法在其中啊。能通其關，那麼一百零三卷的經文都可以背誦。』承璋非常高興，願意接受教導。學會之後又教他的妻子奴婢，全家都能通誦。於是刻板印刷通行關法，用來教化世人（舊印本上有淳熙丁酉年印，說明是施印者）。 述曰：我曾經考證過經關全部一百零三卷，共有八十四科。現在教卷中的經文卻說有八十一科，名稱和內容上，應該是相傳中的錯誤。沃承璋原本是富豪，起初不相信佛法，因為沙門的教化才能夠背誦《般若經》。然而他不知道迴向凈土，他去世後轉生到日本做國王。他的背上有銘文說：『大宋沃承璋』。日本人是這樣說的（愚客月波，與我同住的如習能夠關通此經。當時大眾中有想要學習的人，於是開始用沃承璋的版本刊印經關一卷，用來勸化世人。因此敘述了沃承璋的本事）。 淳熙五年，皇上御筆親書『太白名山』，賜給住在山上的了樸禪師（禪師的法號是慈航）。 淳熙七年，召見明州雪竇寺的寶印禪師入宮。皇上問道：『儒釋道三教聖人，原本道理相同。』禪師回答：『譬如虛空，本來就沒有南北之分。』皇上說：『只是所設立的門戶不同。』

【English Translation】 English version: Entering the inner palace, he directly inquired about the essential teachings of the Zongmen (宗門, Zen school). The Emperor asked: 'Among the famous mountains of eastern Zhejiang, besides Mount Taibai (太白, Taibai Mountain) and Mount Yuji (玉幾, Yuji Mountain), what is considered the most outstanding?' The Master replied: 'Baoguo Temple (保國寺, Protecting the Nation Temple), Husheng Temple (護聖寺, Protecting the Sacred Temple), Guoqing Temple (國清寺, National Purity Temple), and Wannian Temple (萬年寺, Ten Thousand Years Temple).' The Emperor was very pleased. The attending officials at the time all admired and praised the response as excellent. After the Tang Dynasty's Xuanzang (玄奘) translated the six hundred fascicles of the 'Great Perfection of Wisdom Sutra' (大般若經, Dà Bōrě Jīng), there was the Fengcheng Xuěyuè (鳳城雪月) Master Dayin (大隱), who used the one hundred and three fascicles of the 'Chapter on Difficult to Believe Understanding' (難信解品, Nánxìnjiě Pǐn) to practice the method of 'passing through the barriers' (通關之法, tōng guān zhī fǎ) to teach future generations. During the Chunxi (淳熙) period of this dynasty, there was a Shramana (沙門, Buddhist monk) of unknown origin who carried this sutra in a cart to Siming Yongdong (四明甬東). On the road, he recited it loudly and continuously. A local man, Wo Chengzhang (沃承璋), encountered him on the road and asked: 'Can all the sutras on your cart be recited?' Chengzhang initially did not believe it, but he tried drawing out several fascicles and reciting them with the Shramana, and he was able to recite them from memory in a short time. Chengzhang began to feel very surprised and slowly inquired about the reason. The Shramana said: 'There is a method of passing through barriers within it. If you can pass through the barriers, then all one hundred and three fascicles of the text can be recited from memory.' Chengzhang was very happy and willing to receive instruction. After learning it, he also taught his wife, children, and servants, and the whole family was able to recite it from memory. Therefore, he printed the method of passing through the barriers to teach the people (the old printed version has the Chunxi Dingyou year mark, indicating it was printed by a donor). It is said: I once examined the entire one hundred and three fascicles of the Sutra Barriers, which contain eighty-four sections. However, the text in the current teaching fascicle says there are eighty-one sections. The names and content are likely errors passed down through generations. Wo Chengzhang was originally a wealthy man who initially did not believe in Buddhism, but because of the Shramana's teachings, he was able to recite the 'Prajna Sutra' from memory. However, he did not know how to dedicate the merit to the Pure Land, and after his death, he was reborn in Japan as a king. There is an inscription on his back that says: 'Wo Chengzhang of the Great Song Dynasty.' This is what the Japanese say (the foolish guest Yuebo (月波), and Ruxi (如習) who lives with me, are able to pass through the barriers of this sutra. At that time, there were people who wanted to learn it, so they began to print a fascicle of the Sutra Barriers based on Wo Chengzhang's version to encourage the people. Therefore, the story of Wo Chengzhang's abilities is narrated). In the fifth year of Chunxi, the Emperor personally wrote 'Famous Mountain Taibai' and bestowed it upon the Chan Master Liaopu (了樸) (the Master's Dharma name was Cihang (慈航)), who lived on the mountain. In the seventh year of Chunxi, Emperor summoned Chan Master Baoyin (寶印) of Xuědòu Temple (雪竇寺) of Mingzhou (明州) to enter the palace. The Emperor asked: 'The sages of Confucianism, Buddhism, and Taoism originally share the same principle.' The Master replied: 'It is like the void, which originally has no north or south.' The Emperor said: 'It is just that the established schools are different.'

耳。故孔子以中庸設教。師曰。非中庸何以立世間。華嚴有云。不壞世間相而成出世間法。上曰。今時學者只觀文字不識夫子心。師曰。非獨今之學者。當時顏子為具體。只說得瞻之在前忽焉在後。如有所立卓爾。亦未足以識夫子心。夫子亦曰。二三子以我為隱乎。吾無隱乎。爾以此而觀當時弟子。尚不識夫子心。況今人乎。張商英有云。唯吾學佛然後能知儒。上曰。朕意常作此見。上又問曰。老莊之教何如。師曰。可比佛門中小乘人耳。小乘厭身如桎梏。棄智如雜毒。化火焚身入無為界。正如莊子形固可使如槁木心固可使如死灰。老子曰吾有大患為吾有身。大乘人則不然。度眾生盡方證菩提。正如伊尹所謂予天民之先覺者也。將以斯道覺斯民也。如有一夫不被其澤若已推而內之溝中也。上大說。即日詔住徑山○詔佛照禪師德光住阿育王山。十一月召對內殿。賜妙勝之殿四字。為釋迦舍利殿額。

八年。上制原道論曰。朕觀韓愈原道論。謂佛法相混三教相絀。未有能辨之者。徒文煩而理迂耳。若揆之以聖人之用心。則無不昭然矣。何則釋氏窮性命外形骸。於世事了不相關。又何與禮樂仁義者哉。然猶立戒曰不殺不淫不盜不妄語不飲酒。夫不殺仁也。不淫禮也。不盜義也。不妄語信也。不飲酒智也。此與仲尼又何

遠乎。從容中道聖人也。聖人之所為孰非禮樂。孰非仁義。又惡得而名焉。譬如天地執行陰陽若循環之無端。豈有春夏秋冬之別哉。此世人強名之耳。亦猶仁義禮樂之別。聖人所以設教治世。不得不然也。因其強名揆而求之。則道也者。仁義禮樂之宗也。仁義禮樂固道之用也。楊雄謂老氏棄仁義絕禮樂。今跡老氏之書。其所寶者三。曰慈。曰儉。曰不敢為天下先。孔子曰。節用而愛人。老氏之所謂儉。豈非愛人之大者耶。孔子曰。溫良恭儉讓。老氏所謂不敢為天下先。豈非讓之大者耶。孔子曰。惟仁為大。老氏之所謂慈豈非仁之大者耶。至其會道則互見偏舉。所貴者清凈寧一。而與孔聖果相背馳乎。蓋三教末流。昧者執之自為異耳。夫佛老絕念無為修身而矣。孔子教以治天下者。特所施不同耳。譬猶耒耜而耕機杼而織。後世紛紛而惑。固失其理。或曰。當如何去其惑哉。曰以佛修心。以道養生。以儒治世。斯可也。其唯聖人為能同之。不可不論也(聖政錄)。

十年。上親注圖覺經。賜徑山寶印禪師。刊行於世。

十一年。上竺左街僧錄若訥劄子。洪惟聖朝遵用唐制立試經度僧之科。竊詳大宋高僧傳洪覺范僧寶傳所載。自建隆開國至於南渡。名德高行皆先策試法華。然後得度。以由此經是如來出世一化之

【現代漢語翻譯】 現代漢語譯本： 多麼深遠啊！從容不迫地遵循中道的才是聖人。聖人所做的一切，哪一樣不是合乎禮樂，哪一樣不是符合仁義呢？又怎麼能用一個名稱來概括呢？好比天地的執行，陰陽的變化，就像循環一樣沒有終點，哪裡有什麼春夏秋冬的區別呢？這不過是世人強行給它們命名的罷了。也就像仁義禮樂的區別一樣，聖人用來設立教化、治理世事，也是不得已而為之。順著這種強行的命名來推究，那麼『道』，就是仁義禮樂的根本。而仁義禮樂，本來就是『道』的應用。楊雄說老子拋棄仁義，斷絕禮樂。現在考察老子的著作，他所珍視的有三樣：一是慈愛，二是節儉，三是不敢為天下先。孔子說：『節約用度而愛護人民。』老子所說的節儉，難道不是愛人的最大體現嗎？孔子說：『溫和、善良、恭敬、節儉、謙讓。』老子所說的不敢為天下先，難道不是謙讓的最大體現嗎？孔子說：『只有仁才是最偉大的。』老子所說的慈愛，難道不是仁的最大體現嗎？至於他們領會『道』的時候，互相之間有所顯現，有所側重，所看重的是清靜、安定、專一。難道和孔聖人真的背道而馳嗎？大概是三教的末流，愚昧的人抓住一點就各自認為是不同的。佛家和道家都講究斷絕念頭，清靜無為，修養自身罷了。孔子教導人們用儒家思想來治理天下，只不過是施用的地方不同罷了。好比用犁來耕地，用織機來織布一樣。後世的人紛紛迷惑不解，實在是失去了其中的道理。有人問：『應當如何去除這種迷惑呢？』回答說：『用佛家來修養內心，用道家來調養生命，用儒家來治理世事，這樣就可以了。』只有聖人才能融會貫通這些道理，這是不可以不加以論述的（《聖政錄》）。

十年，皇上親自注釋《圖覺經》（Tu Jue Jing），賜給徑山寶印禪師（Jingshan Baoyin Chanshi），刊行於世。

十一年，皇上下令竺左街僧錄若訥（Zhu Zuojie Senglu Ruone）上奏。大致意思是說，聖朝沿用唐朝的制度，設立考試經典來選拔僧人的科目。我詳細查閱《大宋高僧傳》（Da Song Gaoseng Zhuan）和《洪覺范僧寶傳》（Hong Juefan Sengbao Zhuan）所記載，自從建隆開國到南渡，有名的德行高尚的僧人都要先通過《法華經》（Fahua Jing）的策試，然後才能得到度牒。因為這部經是如來出世一生的教化。

【English Translation】 English version: How profound! Those who calmly follow the middle path are sages. Of all that a sage does, what is not in accordance with propriety and music, what is not in accordance with benevolence and righteousness? How can one name encompass it all? It is like the movement of heaven and earth, the changes of yin and yang, like a cycle without end. Where is there a distinction between spring, summer, autumn, and winter? These are merely names forcibly given by the world. It is like the distinctions between benevolence, righteousness, propriety, and music. Sages use them to establish teachings and govern the world, and they have no choice but to do so. Following this forced naming to investigate, then 『the Dao』 is the root of benevolence, righteousness, propriety, and music. And benevolence, righteousness, propriety, and music are originally the application of 『the Dao』. Yang Xiong said that Laozi abandoned benevolence and righteousness and severed propriety and music. Now examining Laozi's writings, what he treasures are three things: the first is compassion (慈, Ci), the second is frugality (儉, Jian), and the third is not daring to be the first in the world (不敢為天下先, Bugan wei tianxia xian). Confucius said: 『Be frugal in expenditure and love the people.』 Is not Laozi's frugality the greatest embodiment of loving the people? Confucius said: 『Gentle, kind, respectful, frugal, and yielding.』 Is not Laozi's not daring to be the first in the world the greatest embodiment of yielding? Confucius said: 『Only benevolence is the greatest.』 Is not Laozi's compassion the greatest embodiment of benevolence? As for their understanding of 『the Dao』, they show and emphasize different aspects, valuing purity, tranquility, and unity. Are they really running counter to the sage Confucius? It is probably the later followers of the three teachings who, in their ignorance, cling to one aspect and consider themselves different. The Buddhists and Daoists emphasize severing thoughts, non-action, and cultivating oneself. Confucius taught people to govern the world with Confucianism, it is just that the application is different. It is like using a plow to till the land and a loom to weave cloth. Later generations are confused and perplexed, truly losing the principle within. Someone asked: 『How should one remove this confusion?』 The answer is: 『Use Buddhism to cultivate the mind, use Daoism to nourish life, and use Confucianism to govern the world. This is the way.』 Only sages can integrate these principles, and this is something that must be discussed. (From Shengzheng Lu)

In the tenth year, the Emperor personally annotated the 'Tu Jue Jing' (圖覺經), bestowed it upon Chan Master Baoyin of Jingshan (徑山寶印禪師), and had it published for the world.

In the eleventh year, Ruone (若訥), the Senglu of Zuojie of Zhu (竺左街僧錄若訥), submitted a memorial. The general idea was that the Holy Dynasty followed the Tang Dynasty's system of establishing a subject for testing the scriptures to select monks. I have carefully examined the records in the 'Da Song Gaoseng Zhuan' (大宋高僧傳) and the 'Hong Juefan Sengbao Zhuan' (洪覺范僧寶傳), and since the founding of Jianlong to the Southern Crossing, famous monks of high virtue had to first pass the strategy test of the 'Fahua Jing' (法華經), and then they could obtain ordination. Because this scripture is the teaching of the Tathagata's life in the world.

妙唱。群生之宗趣。帙唯七卷繁簡適中。故學者誦習無過與不及之患。自唐至今五百年來。昭垂令典。雖下及萬世可舉而行唐世之式。遠矣。及我。

朝而甚詳如文瑩湘山錄載。國初潭州僧童試經。此州郡比試也。歐陽歸田錄載。執政宋綬夏竦同試童行。此朝廷開試也。若僧史略載。朱梁時不許私度。愿出家者入京比試。竊詳三書之意。當是天下童行。先就州郡試中。然後入京。執政開場親監覆試第名奏上。乃下祠部給牒。若特詔疏恩。如建隆八千僧。太平普度十七萬。則又不在試經之限。或謂有虧國用者。則將對之曰。但于每歲以千牒為試經之擬。即以千牒之資均于余牒。俾不能誦經而裕于財者亦得求度。厥今天下僧冗矣。試經以行古道。貴牒以限常人。誠足以復祖宗之成法救末流之冗弊也。上可其奏。付執政。下僧司。具格式。以供申不明。竟為中書所沮○建興福院成。先是上竺訥法師。屢以疾求閑。上曰。且賜地築室。一二年後。彼此作閑人。水邊石上共說無生。至是以賜師為佚老。授兩街都僧錄。東宮為書歸隱扁其室。十六年。上遜位於皇太子。退養重華宮稱壽皇○壽皇召慧光若訥法師入內殿。注金剛般若經書成。上積日披覽。益有省發。

光宗(孝宗第三子九月四日重明節永獻陵)

紹

【現代漢語翻譯】 現代漢語譯本：妙唱，是所有眾生的根本旨趣。這部經典只有七卷，篇幅繁簡適中，因此學習者誦讀研習，不會有過猶不及的弊端。自唐朝至今五百年來，一直作為重要的典範流傳下來。即使流傳到萬世，也可以效仿唐朝的制度來推行。唐朝的制度已經很遙遠了，至於我。 朝廷對此事非常重視，例如文瑩《湘山錄》記載，宋朝初期潭州僧童需要通過試經，這是州郡的比試。歐陽修《歸田錄》記載，執政宋綬、夏竦一同主持童行的考試，這是朝廷開設的考試。如果像《僧史略》記載的，朱梁時期不允許私自剃度，想要出家的人要到京城參加比試。我仔細研究這三本書的意思，應該是天下的童行，先在州郡通過考試，然後到京城參加考試。由執政親自監考複試，將名單上奏，然後由祠部頒發度牒。如果是特詔或者特別恩典，比如建隆年間的八千僧，太平時期的普度十七萬僧，就不在試經的範圍之內。有人認為這會虧損國家財政，那麼就可以這樣回答：每年以一千張度牒作為試經的名額，然後將這一千張度牒的費用分攤到剩餘的度牒上，讓那些不能誦經但家境富裕的人也能求得度牒。現在天下僧人已經很多了，通過試經來推行古老的制度，提高度牒的價格來限制普通人，確實可以恢復祖宗的成法，挽救末世的弊端。皇上同意了他的奏請，交給執政執行，下達給僧司，制定具體的格式，以供申報，但最終被中書省阻止了。建興福院建成。此前，上竺寺的訥法師多次以生病為由請求休息，皇上說：『先賜你一塊地，建造房屋，一兩年後，我們都成為閑人，在水邊石頭上一起談論無生。』因此賜給訥法師土地，讓他安度晚年，授予他兩街都僧錄的職位，東宮為他的住所題寫了『歸隱』的匾額。十六年，皇上將皇位禪讓給皇太子，退居重華宮，自稱壽皇。 光宗（孝宗第三子，九月四日重明節，葬于永獻陵） 紹

【English Translation】 English version: 'Wonderful Chant' is the fundamental purpose of all beings. This scripture has only seven volumes, with a moderate length and complexity, so that scholars who recite and study it will not suffer from the disadvantage of being either excessive or insufficient. From the Tang Dynasty to the present, for five hundred years, it has been passed down as an important model. Even if it is passed down to all ages, the system of the Tang Dynasty can be imitated to promote it. The system of the Tang Dynasty is already very distant, as for me. The court attached great importance to this matter. For example, Wenying's 'Xiangshan Records' records that in the early Song Dynasty, young monks in Tanzhou needed to pass the scripture examination, which was a competition in the prefecture. Ouyang Xiu's 'Gui Tian Records' records that the administrators Song Shou and Xia Song jointly presided over the examination of young monks, which was an examination set up by the court. If, as recorded in the 'History of Monks', the Zhu Liang period did not allow private ordination, and those who wanted to become monks had to go to the capital to participate in the competition. I carefully studied the meaning of these three books, it should be that the young monks of the world, first pass the examination in the prefecture, and then go to the capital to participate in the examination. The administrator personally supervised the re-examination, submitted the list to the emperor, and then the Ministry of Rites issued the ordination certificate (die). If it is a special edict or special grace, such as the eight thousand monks in the Jianlong period and the 170,000 monks in the Taiping period, it is not within the scope of the scripture examination. Some people think that this will lose the national treasury, then you can answer like this: every year, one thousand ordination certificates are used as the quota for the scripture examination, and then the cost of these one thousand ordination certificates is spread over the remaining ordination certificates, so that those who cannot recite the scriptures but are wealthy can also seek ordination. Now there are already many monks in the world. By promoting the ancient system through scripture examinations and increasing the price of ordination certificates to restrict ordinary people, it can indeed restore the ancestral system and save the disadvantages of the end times. The emperor agreed to his request, handed it over to the administrator for execution, and issued it to the monastic office to formulate specific formats for declaration, but it was eventually blocked by the Chancellery. Jianxing Fuyuan was completed. Prior to this, Dharma Master Ne of Shangzhu Temple had repeatedly requested rest on the grounds of illness. The emperor said: 'First, I will give you a piece of land to build a house. In a year or two, we will all become idle people and talk about non-birth together by the water and on the rocks.' Therefore, the land was given to Dharma Master Ne to spend his old age in peace, and he was awarded the position of Chief Monk Registrar of the Two Streets. The East Palace inscribed the plaque 'Seclusion' for his residence. In the sixteenth year, the emperor abdicated the throne to the crown prince and retired to Chonghua Palace, calling himself Emperor Shou. Emperor Guangzong (third son of Emperor Xiaozong, Chongming Festival on September 4th, buried in Yongxian Mausoleum) Shao

熙二年十月。慧光法師入寂。謚宗教廣慈法師。塔曰普照。

五年四月。刑部都官陸沅。沐浴冠服就寢而化。將殮忽聞蓮華香氣自口鼻噴出。沅號省庵。居四明鄞之橫溪。每晨起誦法華。日一過者三十載。年登八秩增至三部。為詩見志。有清晨三度到靈山之句。又閱大藏誦佛號。凡天臺教門。少林宗旨。無不博究(弟陸游放翁撰墓誌)。

佛祖統紀卷第四十七(終)

○上將立謝妃為后。遣藍內侍詣何蘘衣庵而不告所問。止令說一二句來。內侍留數日敬禱之曰。皇帝見遣。愿賜一語以覆命。何大怒振衣而出。藍隨之至天慶觀門。回首曰為天下母。藍即日歸奏。妃遂王位中宮。

○嚴陵唐仙姑者。幼年厭塵俗往姑蘇。謁何蘘衣。躬薪水十二年。后逢呂真人與之丹。大上皇聞其名。召入德壽宮。請符水。問曰。先生符水是行何法。對曰。不曾行法。但以心為法。以神為符。以氣為水耳。上說。書寂靜先生以賜之。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十八

宋咸淳四明東湖沙門志磐撰

法運通塞志第十七之十五

寧宗(光宗子。母慈懿皇后李氏十月十九日瑞慶節　永茂陵)

慶元三年。荊門軍申忠翌郎趙善瑩狀。當陽縣玉泉山

【現代漢語翻譯】 現代漢語譯本：熙二年十月，慧光法師圓寂，謚號為宗教廣慈法師，塔名為普照。

五年四月，刑部都官陸沅，沐浴更衣后安然去世。在準備入殮時，忽然聞到蓮花的香氣從他的口鼻中散發出來。陸沅，字省庵，居住在四明鄞縣的橫溪。他每天早晨起來誦讀《法華經》，每天一遍，持續了三十年。到了八十歲時，增加到每天三遍。他寫詩表達自己的志向，有『清晨三度到靈山』的詩句。他還閱讀《大藏經》，誦唸佛號。凡是天臺宗的教義和少林寺的宗旨，沒有不廣泛研究的（他的弟弟陸游撰寫了墓誌）。

《佛祖統紀》卷第四十七（完）

上將要立謝妃為皇后，派遣藍內侍前往何蘘衣（一位僧人）的庵堂，但沒有告訴他所要詢問的事情，只是讓他說一兩句話回來。內侍停留了數日，恭敬地祈禱說：『皇帝派我前來，希望您能賜予一句話來回復聖命。』何蘘衣大怒，甩袖而出。藍內侍跟隨他到天慶觀門口，何蘘衣回頭說：『為天下母。』藍內侍當天就回去稟告了皇帝，謝妃於是被立為皇后。

嚴陵的唐仙姑，年輕時厭惡世俗，前往姑蘇，拜訪何蘘衣。親自劈柴挑水十二年。後來遇到呂真人，呂真人給了她丹藥。太上皇聽說了她的名聲，召她進入德壽宮，請她畫符水。太上皇問道：『先生的符水是施行什麼法術？』唐仙姑回答說：『不曾施行法術，只是以心為法，以神為符，以氣為水罷了。』太上皇聽了很高興，書寫『寂靜先生』賜給她。 《大正藏》第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第四十八

宋咸淳年間四明東湖沙門志磐撰

《法運通塞志》第十七之十五

寧宗（光宗之子，母親是慈懿皇后李氏，十月十九日是瑞慶節，葬于永茂陵）

慶元三年，荊門軍申忠翌郎趙善瑩上書，說當陽縣玉泉山

【English Translation】 English version: In the second year of Xi, October, Dharma Master Huiguang passed away. He was posthumously named Dharma Master Zongjiao Guangci, and his pagoda was named Puzhao.

In the fifth year, April, Lu Yuan, an official of the Ministry of Justice, bathed, put on his ceremonial attire, and passed away peacefully in his sleep. As they were preparing him for encoffining, suddenly the fragrance of lotus flowers emanated from his mouth and nostrils. Lu Yuan, styled Sheng'an, resided in Hengxi, Yin County, Siming. Every morning, he would recite the Lotus Sutra, once a day, for thirty years. When he reached eighty years of age, he increased it to three times a day. He wrote poems expressing his aspirations, including the line 'Three times to Ling Mountain in the early morning.' He also read the Tripitaka and chanted the Buddha's name. He extensively studied the doctrines of the Tiantai school and the principles of the Shaolin Temple (his younger brother, Lu You, wrote his epitaph).

Comprehensive Record of the Buddhas and Patriarchs, Volume 47 (End)

The Emperor was about to establish Consort Xie as Empress, and sent Eunuch Lan to the hermitage of He Rangyi (a monk), without telling him what he wanted to ask. He only instructed him to bring back a word or two. The eunuch stayed for several days, respectfully praying, saying, 'The Emperor has sent me. I hope you can grant me a word to report back.' He Rangyi was furious, shook his sleeves, and left. Eunuch Lan followed him to the gate of the Tianqing Temple. He Rangyi turned his head and said, 'To be the mother of the world.' Eunuch Lan returned that day and reported to the Emperor, and Consort Xie was then established as Empress.

The Immortal Maiden Tang of Yanling, in her youth, detested the mundane world and went to Gusu to visit He Rangyi. She personally chopped wood and carried water for twelve years. Later, she met the Immortal Lu, who gave her elixirs. The Supreme Emperor heard of her fame and summoned her to the Deshou Palace, requesting talismanic water. The Emperor asked, 'What kind of magic do you perform with your talismanic water?' The Immortal Maiden Tang replied, 'I have never performed magic. I simply use the mind as the Dharma, the spirit as the talisman, and the qi as the water.' The Emperor was pleased and bestowed upon her the title 'Master of Tranquility'. Taisho Tripitaka, Volume 49, No. 2035, Comprehensive Record of the Buddhas and Patriarchs

Comprehensive Record of the Buddhas and Patriarchs, Volume 48

Compiled by Shramana Zhipan of Donghu, Siming, during the Xianchun period of the Song Dynasty

Annals of the Fluctuations of the Dharma, Chapter 17, Part 15

Emperor Ningzong (son of Emperor Guangzong, mother was Empress Ciyi Li, the 19th day of the tenth month was the Ruijing Festival, buried in Yongmao Mausoleum)

In the third year of Qingyuan, Zhao Shanying, a court gentleman of Jingmen Army, submitted a memorial stating that Yuquan Mountain in Dangyang County

景德禪寺為隋智者禪師開山道場。蜀將軍關王奉智者為師。祈禱屢應。乞賜加封。敕宣賜靈惠大師。

嘉泰二年。餘杭南山白雲庵道民。沈智元。乞賜敕額。臣寮言。道民者。游墮不逞。吃菜事魔。所謂奸民者也。自植黨與十百為群。挾持妖教聾瞽愚俗。或以修路建橋為名。或效誦經焚香為會。夜聚曉散男女無別。所至各有渠魁相統。遇有諍訟合謀併力。厚啖胥吏志在必勝。假名興造自豐囊囊。創置私庵以為逋逃淵藪。智元偽民之魁。左道惑眾。揆之國法罪不勝誅。張枃帥京之日。屢與鄰寺互論已判。道人私庵合照前降指揮拆除。今智元又敢妄叩天閽玩侮朝廷。若此為甚。昔傳五斗米道者。始托黃老分遣弟子。周遊四方轉相誑誘。其後數十萬眾。同日竊發漢室遂微。今此曹若不防閑。何所不至。欲下臨安府將智元等重行編竄。籍其物業以為傳習魔法。玩視典憲者之戒。寄居勢家認為己產。蓋庇執占者。臺諫指名以奏。制可。

述曰。嘗考夷堅志云。吃菜事魔三山尤熾。為首者紫帽寬衫。婦人黑冠白服。稱為明教會。所事佛衣白。引經中所謂白佛言世尊。取金剛經一佛二佛三四五佛。以為第五佛。又名末摩尼。采化胡經乘自然光明道氣飛入西那玉界蘇鄰國中降誕玉宮為太子出家稱末摩尼。以自表證其經名二

【現代漢語翻譯】 現代漢語譯本：景德禪寺是隋朝智者禪師開創的道場。蜀地的將軍關王尊奉智者禪師為師，祈禱屢次應驗，於是請求朝廷加封。朝廷下令賜予『靈惠大師』的稱號。

嘉泰二年，餘杭南山白雲庵的道民沈智元，請求朝廷賜予敕額。大臣們上奏說：『所謂的道民，都是些遊手好閒、墮落不法之徒，他們吃齋唸佛，實則事奉邪魔，是所謂的奸民。他們結黨營私，動輒成百上千，用妖言邪教來矇蔽愚昧百姓。他們或者以修路建橋為名，或者效仿誦經焚香的集會，夜晚聚集，天亮解散，男女混雜，毫無分別。他們所到之處，都有頭目統領，一旦發生爭訟，就合謀併力，用重金賄賂官吏，務求勝訴。他們假借興造的名義，中飽私囊，私自設立庵堂，作為逃犯的藏身之所。沈智元就是這些偽道民的首領，用邪門歪道迷惑眾人。按照國家法律，罪不容誅。張枃擔任京官時，曾多次與鄰近寺廟辯論，已經判定這些道人的私庵應當按照之前的命令拆除。如今沈智元又敢於冒犯朝廷，玩忽法令，實在是太過分了。』

『從前，五斗米道的創始人，假託黃老之名，派遣弟子四處遊說，互相欺騙引誘。後來發展到數十萬之眾，最終導致漢朝衰微。如今如果不加以防範，他們會做出什麼事情來呢？』於是請求朝廷下令臨安府將沈智元等人重新發配邊疆，沒收他們的財產，作為那些學習魔法、玩忽典章制度的人的警戒。那些寄居在權勢之家，將他人財產視為己有，庇護包庇這些人的行為，御史臺和諫官也指名彈劾。皇帝批準了。

述曰：我曾經查閱《夷堅志》，書中記載，吃齋事魔的現象在三山一帶尤其盛行。為首的人頭戴紫帽，身穿寬大的衣服。婦女則頭戴黑冠，身穿白衣，自稱為明教會。他們所供奉的佛像身穿白衣，引用經書中的『白佛言世尊』。他們還從《金剛經》中選取『一佛、二佛、三四五佛』，作為第五佛。又名末摩尼。他們還採納《化胡經》中的說法，說末摩尼乘坐自然光明道氣，飛入西那玉界蘇鄰國中，降生在玉宮中，成為太子，出家后稱為末摩尼，以此來標榜自己的證悟。他們的經書名為二...

【English Translation】 English version: Jingde Temple was founded by Chan Master Zhiyi (Zhiyi: a prominent Sui Dynasty Buddhist monk). General Guan of Shu (Shu: refers to the state of Shu Han during the Three Kingdoms period; Guan: likely refers to Guan Yu, a famous general) revered Zhiyi as his teacher. His prayers were repeatedly answered, so he requested the court to grant Zhiyi an honorific title. The imperial edict bestowed upon him the title of 'Master Linghui'.

In the second year of the Jiatai era, Daoist layman Shen Zhiyuan of Baiyun Hermitage in Nanshan, Yuhang, requested an imperial plaque. Officials reported, 'These so-called Daoist laymen are idle and degenerate, eating vegetables and serving demons, the so-called treacherous people. They form factions, numbering hundreds, using heretical teachings to deceive the ignorant masses. They either use road construction and bridge building as a pretext, or imitate sutra chanting and incense burning gatherings, gathering at night and dispersing at dawn, with men and women intermingling without distinction. Wherever they go, they are led by ringleaders. When disputes arise, they conspire and work together, heavily bribing officials, aiming for victory. They falsely claim to be building, enriching their own pockets, and establishing private hermitages as havens for fugitives. Shen Zhiyuan is the leader of these false laymen, using heterodox ways to mislead the public. According to national law, his crimes deserve more than just punishment.'

'When Zhang Jun was in charge of the capital, he repeatedly debated with neighboring temples and had already ruled that these Daoists' private hermitages should be demolished according to previous orders. Now Shen Zhiyuan dares to offend the imperial court and disregard the law, which is outrageous.'

'In the past, the founder of the Five Pecks of Rice School (Five Pecks of Rice School: an early Taoist movement), falsely claimed the name of Huang-Lao (Huang-Lao: a syncretic philosophical school blending Huangdi (the Yellow Emperor) and Laozi), sending disciples to travel around and deceive each other. Later, they grew to hundreds of thousands, eventually leading to the decline of the Han Dynasty. If we do not guard against them now, what will they not do?' Therefore, they requested the court to order the Lin'an Prefecture to re-exile Shen Zhiyuan and others to the frontier, confiscating their property as a warning to those who study magic and disregard the law. Those who reside in powerful families, considering others' property as their own, sheltering and protecting these people, the censors and remonstrators also impeached them by name. The emperor approved.

The narration states: I once consulted the 'Yijian Zhi' (Yijian Zhi: a collection of anecdotes and stories compiled during the Song Dynasty), which records that the phenomenon of eating vegetables and serving demons was particularly prevalent in the Three Mountains area. The leaders wore purple hats and loose robes. Women wore black crowns and white clothes, calling themselves the Mingjiao (Mingjiao: likely refers to a heterodox religious sect, possibly related to Manichaeism). The Buddha statues they worshiped wore white clothes, quoting the sutra 'The White Buddha said to the World Honored One'. They also selected 'One Buddha, Two Buddhas, Three, Four, Five Buddhas' from the 'Diamond Sutra' (Diamond Sutra: a famous Mahayana Buddhist sutra) as the Fifth Buddha, also named 末摩尼 (Mani). They also adopted the saying from the 'Huahu Jing' (Huahu Jing: Apocryphal Buddhist text), saying that 末摩尼 (Mani) rode the natural light and energy, flying into the 玉界蘇鄰國 (Sulin Kingdom in the Jade Realm), born in the 玉宮 (Jade Palace), becoming a prince, and after leaving home, was called 末摩尼 (Mani), to promote their own enlightenment. Their scriptures are named Two...

宗三際。二宗者。明與暗也。三際者。過去未來現在也。大中祥符興道藏。富人林世長。賂主者使編入藏。安於亳州明道宮。復假稱白樂天詩云。靜覽蘇鄰傳。摩尼道可驚。二宗陳寂默。五佛繼光明。日月為資敬。乾坤認所生。若論齋潔志。釋子好齊名。以此八句表于經首。其修持者正午一食。裸屍以葬。以七時作禮。蓋黃巾之遺習也(嘗檢樂天長慶集。即無蘇鄰之詩。樂天知佛。豈應為此不典之詞)。

嘉定四年閏二月。丞相錢象祖薨于天臺里第。像祖之守金陵。嘗問道于保寧全無用。後於鄉州建接待十所。皆以凈土極樂名之。創止庵高僧寮為談道之處。自左相辭歸。益修凈業。是月得微疾。僧有問起居者。則曰。不貪生不怖死。不生天不生人。唯當往生凈土耳。言訖趺坐而化。時天鼓震響異香芬鬱。未終之前。郡人子女同夢空中聲云。錢丞相當生西方蓮宮為慈濟菩薩。

理宗(嘉定十四年。詔以太祖下十一世與莒。賜名貴誠。立為皇弟沂靖惠王。后十七年封成國公。受遺詔即帝位。正月五日天基節)

寶慶二年。敕天申萬壽圓覺寺。改為天臺教。以師贊法師主之。

淳佑六年十一月。臨安明慶聞思律師奏。南山澄照律師戒疏業疏事鈔等。並大智律師述三部諸記。共七十三卷。乞附入大藏

【現代漢語翻譯】 現代漢語譯本 『宗三際』，『二宗』是指什麼呢？『二宗』指的是光明與黑暗。『三際』指的是過去、未來、現在。大中祥符年間，有人編纂道藏，富人林世長賄賂主管之人，將一些內容編入道藏，安置在亳州明道宮。又假託白居易的詩說：『靜覽蘇鄰傳，摩尼道可驚。二宗陳寂默，五佛繼光明。日月為資敬，乾坤認所生。若論齋潔志，釋子好齊名。』用這八句詩放在經文開頭。那些修習此法的人，正午只吃一餐，裸體安葬，以七個時辰作為禮拜時間，這大概是黃巾軍的遺風吧（我曾經查閱過白居易的《長慶集》，並沒有蘇鄰的詩。白居易信奉佛教，怎麼會寫出如此不典雅的詞句呢）。

嘉定四年閏二月，丞相錢象祖在天臺里的住所去世。錢象祖在金陵做官時，曾經向保寧全無用請教佛法。後來在家鄉建造了十所接待場所，都以凈土極樂命名。他還建立了止庵高僧寮，作為談論佛法的地方。自從辭去左相之職回家后，更加精進地修習凈土法門。這個月得了輕微的疾病，有僧人問候他的起居，他就說：『不貪戀生存，不恐懼死亡，不求生天，不求生人，只求往生凈土。』說完就結跏趺坐而逝。當時天空響起震耳欲聾的聲音，異香瀰漫。在他去世之前，郡里的百姓子女都夢見空中傳來聲音說：『錢丞相將往生西方蓮花宮，成為慈濟菩薩。』

理宗（嘉定十四年，皇帝下詔將太祖下十一世的趙與莒，賜名趙貴誠，立為皇弟沂靖惠王。後來十七年封為成國公，接受遺詔即位。正月五日為天基節）

寶慶二年，皇帝下令將天申萬壽圓覺寺改為天臺宗寺廟，由師贊法師主持。

淳佑六年十一月，臨安明慶聞思律師上奏，南山澄照律師的《戒疏》、《業疏》、《事鈔》等，以及大智律師所著的三部諸記，共七十三卷，請求附入大藏經。

【English Translation】 English version 『Zong San Ji』 (宗三際, Three Limits of Doctrine), 『Er Zong』 (二宗, Two Doctrines) – what do they refer to? 『Er Zong』 refers to light and darkness. 『San Ji』 refers to the past, future, and present. During the Dazhong Xiangfu era, when the Daoist Canon was being compiled, the wealthy Lin Shichang bribed the person in charge to include certain content in the canon, which was then placed in the Mingdao Palace in Bozhou. He also falsely attributed a poem to Bai Juyi (白居易, a famous poet) saying: 『Quietly reading the Su Lin transmission, the Mani (摩尼, Manichaeism) doctrine is astonishing. The Two Doctrines present stillness and silence, the Five Buddhas continue the light. The sun and moon are revered as resources, Heaven and Earth are recognized as what is born. If discussing the aspiration for purity and abstinence, Buddhist disciples can be well-matched in name.』 These eight lines were placed at the beginning of the scripture. Those who practice this method only eat one meal at noon, are buried naked, and perform rituals every seven hours. This is probably a remnant of the Yellow Turban (黃巾, a Taoist sect) rebellion (I once checked Bai Juyi's 『Changqing Collection』 and there is no poem about Su Lin. Bai Juyi believed in Buddhism, how could he write such inelegant words?).

In the second month of the leap year of Jiading four, Chancellor Qian Xiangzu (錢象祖, a chancellor) died at his residence in Tiantai. When Qian Xiangzu was an official in Jinling, he once consulted Baoning Quan Wuyong (保寧全無用, a Buddhist monk) about Buddhist teachings. Later, he built ten reception places in his hometown, all named after Pure Land (凈土, Pure Land Buddhism) and Ultimate Bliss (極樂, Sukhavati). He also created the Zhian High Monk Residence as a place to discuss Buddhist teachings. Since resigning from the position of Left Chancellor and returning home, he has become more diligent in practicing the Pure Land method. This month he contracted a minor illness, and when monks asked about his well-being, he said: 『I do not covet life, I do not fear death, I do not seek to be born in heaven, I do not seek to be born as a human, I only seek to be reborn in the Pure Land.』 After saying this, he sat in the lotus position and passed away. At that time, the sky resounded with deafening sounds and was filled with fragrant aromas. Before his death, the people of the county dreamed that a voice in the sky said: 『Chancellor Qian will be reborn in the Western Lotus Palace as the Compassionate Bodhisattva (慈濟菩薩, a bodhisattva).』

Emperor Lizong (理宗, Emperor Lizong of Song Dynasty) (In the fourteenth year of Jiading, the emperor decreed that Zhao Yuju (趙與莒, Zhao Yuju), the eleventh generation descendant of Emperor Taizu (太祖, Emperor Taizu of Song Dynasty), be renamed Zhao Guicheng (趙貴誠, Zhao Guicheng) and established as Prince Yijinghui of Yi (沂靖惠王, Prince Yijinghui of Yi), the emperor's younger brother. Seventeen years later, he was enfeoffed as Duke of Cheng (成國公, Duke of Cheng) and ascended the throne upon receiving the imperial edict. The fifth day of the first month is Tianji Festival (天基節, Tianji Festival))

In the second year of Baoqing, the emperor ordered that the Tianshen Wanshou Yuanjue Temple (天申萬壽圓覺寺, Tianshen Wanshou Yuanjue Temple) be changed to a Tiantai (天臺, Tiantai school of Buddhism) temple, and that Dharma Master Shizan (師贊法師, Dharma Master Shizan) be in charge.

In the eleventh month of the sixth year of Chunyou, Vinaya Master Wen Si (聞思律師, Vinaya Master Wen Si) of Mingqing Temple (明慶寺, Mingqing Temple) in Lin'an reported that Lawyer Nanshan Chengzhao's (南山澄照律師, Lawyer Nanshan Chengzhao) 『Commentary on the Vinaya』 (戒疏), 『Karma Commentary』 (業疏), 『Matters to be Noted』 (事鈔), etc., and Great Wisdom Lawyer's (大智律師, Great Wisdom Lawyer) commentaries on the three parts, totaling seventy-three volumes, should be included in the Great Treasury (大藏, the Chinese Buddhist canon).

。制可。績據省部下諸郡經坊。鏤板頒行。

淳佑十年三月。臣寮上言。國家優禮元勛大臣近貴戚里。聽陳乞守墳寺額。蓋謂自造屋宇自置田產。欲以資薦祖父。因與之額。故大觀降旨。不許近臣指射有額寺院。充守墳功德。及紹興新書。不許指射有額寺院。著在令甲。凡勛臣戚里有功德院。止是賜額蠲免科敷之類。聽從本家請僧住持。初非以國家有額寺院與之。邇年士夫一登政府。便萌規利指射名剎。改充功德侵奪田產。如置一莊。子弟無狀多受庸僧財賄。用為住持。米鹽薪炭隨時供納。以一寺而養一家。其為污辱祖宗多矣。況宰執之家所在為多。若人占數寺。則國家名剎所餘無幾。官中一有科需。則必均諸人戶。豈不重為民害。臣愚慾望睿旨申嚴舊制應指占敕額寺院並與追正。仍從官司請僧。庶以杜絕私家交通寺院賄貨之弊。制可。

天臺沙門思廉。致書于杜清獻公曰。佛囑國君大臣護持佛法。而反破壞佛法者。有一事最為要。朝廷立法。許大臣為祖父以家財造寺乞額。所以薦福為先亡也。今昧者為之則不然。以祖父玉體之重。不能捐財買山。既已奪取僧藍之地以為墳。而又欲影占數寺稱為功德。舉寺中所有諸物而有之。今日發米明日發茶筍。又明日發柴炭。又明日發竹木。甚至於月奉水陸之珍。一

【現代漢語翻譯】 現代漢語譯本：批準。責成有關部門根據省部下達的指令，在各郡縣的經坊，將相關規定雕版印刷，頒佈施行。

淳佑十年三月，有官員上奏說，國家優待有功之臣、大臣以及皇親國戚，允許他們申請守墳寺廟的名額。這本意是指他們自己建造房屋、購置田產，用來為祖先祈福，因此才給予寺廟名額。所以大觀年間曾下旨，不允許近臣指名已有名額的寺院，充作守墳的功德寺廟。紹興年間的新規定也明確，不允許指名已有名額的寺院，並將其寫入法令。凡是功臣、皇親國戚所擁有的功德院，只是賜予匾額，免除賦稅徭役等，聽憑他們自家聘請僧人主持。最初並非是將國家已有名額的寺院賜予他們。近年來，士大夫一旦位居政府高位，便開始謀取私利，指名侵佔著名寺院，將其改為功德寺廟，侵奪寺院的田產。比如購置一處莊園，子弟不成器，多接受庸俗僧人的財物賄賂，讓他們擔任住持。米、鹽、柴、炭等隨時供應，用一座寺廟來供養一家人。這種行為對祖宗來說，實在是莫大的侮辱。況且宰相、執政的家族數量眾多，如果每人佔據數座寺廟，那麼國家著名的寺廟所剩無幾。官府一旦有賦稅徭役的需求，必定會平均攤派到百姓頭上，豈不是加重了百姓的負擔？臣下愚昧，希望皇上明察，再次嚴格執行舊制，對於指名侵佔敕額寺院的行為，一律追究糾正。仍然由官府聘請僧人，這樣或許可以杜絕私家與寺院勾結，進行賄賂交易的弊端。皇帝批準。

天臺沙門思廉，致信給杜清獻公說，佛陀囑咐國君大臣護持佛法，但反而破壞佛法的情況，有一件事最為重要。朝廷立法，允許大臣用家財建造寺廟，為祖父申請寺廟名額，以此來為已故的祖先祈福。現在愚昧的人的做法卻不是這樣。他們認為祖父的遺體非常重要，不能花費錢財購買山地。他們已經奪取了僧院的土地作為墳墓，而且還想暗中佔據數座寺廟，稱為功德寺廟，將寺廟中所有的物品據爲己有。今天索要米，明天索要茶葉和竹筍，後天索要柴炭，再後天索要竹木，甚至每月都要進貢水陸的珍貴食物，一

【English Translation】 English version: Approved. The relevant departments are instructed to engrave and distribute the relevant regulations in the scripture workshops of various prefectures and counties, based on the instructions issued by the provincial and central authorities.

In the third month of the tenth year of Chunyou, officials memorialized, saying that the state treats meritorious officials, ministers, and close relatives of the imperial family with great courtesy, allowing them to apply for quotas for ancestral grave-tending temples. The original intention was that they would build houses and purchase land themselves to pray for the blessings of their ancestors, and therefore the temple quota was granted. Therefore, during the Daguan period, an imperial decree was issued prohibiting close officials from designating temples with existing quotas as merit temples for tending ancestral graves. The new regulations in the Shaoxing period also clearly stipulated that it was not allowed to designate temples with existing quotas and incorporated it into the law. All merit courtyards owned by meritorious officials and imperial relatives are only granted plaques and exempted from taxes and corvée, allowing them to hire monks to preside over them. Initially, it was not to grant them temples with existing quotas from the state. In recent years, once scholars and officials have risen to high positions in the government, they begin to seek personal gain, designating and encroaching on famous temples, converting them into merit temples, and seizing the temples' land. For example, purchasing an estate, the children are unaccomplished and often accept money and bribes from mediocre monks, allowing them to serve as abbots. Rice, salt, firewood, charcoal, etc. are supplied at any time, using a temple to support a family. This behavior is a great insult to the ancestors. Moreover, the families of prime ministers and executive officials are numerous. If each person occupies several temples, then there will be few famous temples left in the country. Once the government has demands for taxes and corvée, it will inevitably be evenly distributed among the people, wouldn't this increase the burden on the people? Your foolish subject hopes that Your Majesty will discern and strictly enforce the old system again, and investigate and correct all acts of designating and encroaching on imperially sanctioned temples. The government should still hire monks, so that the malpractice of private individuals colluding with temples for bribery transactions can be eliminated. The emperor approved.

The Shramana Silian of Tiantai wrote to Duke Du Qingxian, saying that the Buddha instructed the monarchs and ministers to protect the Dharma, but the situation of destroying the Dharma is most important in one matter. The court has legislated to allow ministers to build temples with family wealth for their ancestors and apply for temple quotas, in order to pray for the deceased ancestors. Now, ignorant people do not do this. They believe that the remains of their ancestors are very important and cannot spend money to buy land. They have already seized the land of the monastery as a tomb, and they also want to secretly occupy several temples, calling them merit temples, and take all the items in the temple as their own. Today they demand rice, tomorrow they demand tea and bamboo shoots, the day after tomorrow they demand firewood and charcoal, and the day after tomorrow they demand bamboo and wood, and even offer precious food from land and sea every month, one

有亡僧則必掩取其物。歸之私帑。嘗聞時貴之言曰。請過功德一針一草皆我家之物。哀哉。彼誠不知常住物業亡僧財物皆屬三寶。侵奪之者。若主若仆必招苦報。其于安厝祖父之體魄。寧不貽三塗之惡報乎。吁佔奪伽藍欺君也。葬父僧地陷父也。自為不法賊己也。以不法教子弟。累人也。欺君者不忠。陷父者不孝。賊己者不智。累人者不仁。如此以為人。是誠何人哉。今名勝道場傚尤而奪取者幾遍諸郡。一屬功德則使庸繆之輩以居之。方竭力奉承之不暇。又寧能辨清供以安廣眾乎。以故尋師問道者。翩翩南北。但能嗟時事之不然而已。區區愚衷慾望大丞相明察積弊檢準舊法。凡宰執之家。除四明大慈七山。史氏自造請額合格外自余佔奪有額舊寺者。專令臺部置司行下諸郡從實供析悉與拘回。並從所屬州郡給帖住持。仍釐正在前侵佔山林屋宇歸還各寺。子弟有敢與住持交通如前侵佔者。許雜人密告臺部追捕幹吏斷刺。號令住持勒令罷道。清整法門申明朝憲。誠有在於大丞相奉行之力。不為物論動搖為可耳。云云。

端平元年。靈山守愚法師奏。四明延慶法智大師。中興天臺一家教觀。所著記鈔二百餘卷。乞入大藏頒行。制可。

端平三年。四明沙門海印刪修陸師壽寶珠集。續集凈業有驗者。名凈土往生傳十

【現代漢語翻譯】 現代漢語譯本：如果寺院有僧人去世，就一定要侵吞他的遺物，歸為私有財產。我曾經聽到當權者說：『請功德主捐獻的一針一線、一草一木，都是我家的東西。』可悲啊！他們實在不知道常住的財產和去世僧人的遺物都屬於三寶（佛、法、僧）。侵佔這些財物的人，無論是主人還是僕人，必定會招來痛苦的報應。用這些錢來安葬祖先的遺骸，難道不會給祖先帶來墮入地獄、餓鬼、畜生三惡道的惡報嗎？唉！侵佔寺院的土地，是欺騙君主；把父親葬在僧人的土地上，是陷害父親；自己做不合法的事情，是賊害自己；用不合法的手段教育子弟，是連累他人。欺騙君主是不忠，陷害父親是不孝，賊害自己是不智，連累他人是不仁。像這樣為人，究竟是什麼人啊！現在很多名勝道場都在效仿這種行為，侵佔寺院財產的情況幾乎遍佈各地。一旦這些財產歸於『功德』名下，就讓那些平庸無能的人來管理。他們竭力奉承還來不及，又怎麼能辨別清楚供品，讓大眾安心呢？因此，那些尋師問道的人，奔波于南北各地，只能感嘆時事的不如人意罷了。我區區愚見，希望大丞相明察這些積弊，按照舊有的法律，凡是宰相、執政的家族，除了四明大慈寺、七塔寺，以及史氏自己建造並請得名額的寺院之外，其餘所有侵佔有額舊寺院的，專門命令臺部設定專門機構，行文到各郡，如實調查，全部拘捕追回，並從所屬州郡頒發委任狀給住持。仍然要釐清並糾正之前侵佔的山林屋宇，歸還給各寺院。子弟如果有敢於與住持勾結，像之前那樣侵佔寺院財產的，允許百姓秘密向臺部舉報，追捕相關官員，處以斷刺之刑（古代一種刑罰，在臉上刺字）。命令住持勒令其停止不當行為，整頓佛門，申明朝廷的法度。這實在有賴於大丞相奉行，不被世俗的議論所動搖，才可以啊。云云。

端平元年，靈山守愚法師上奏，四明延慶寺的法智大師，復興了天臺宗的教觀，所著作的記、鈔共二百餘卷，請求收入大藏經頒佈施行，皇帝批準了。

端平三年，四明沙門海印刪修了陸師壽的《寶珠集》，續集了凈業有靈驗的事蹟，名為《凈土往生傳》十卷。

【English Translation】 English version: If a monk dies in a monastery, his belongings are invariably seized and turned into private property. I once heard a powerful person say, 'Every needle, every blade of grass donated by patrons of merit belongs to my family.' Alas! They truly do not know that the permanent property and the belongings of deceased monks belong to the Three Jewels (Buddha, Dharma, Sangha). Those who seize these properties, whether masters or servants, will surely incur painful retribution. Using this money to bury the remains of ancestors, will it not bring the evil retribution of falling into the three evil realms of hell, hungry ghosts, and animals upon the ancestors? Alas! Occupying monastery land is deceiving the ruler; burying one's father on monastic land is harming one's father; doing unlawful things oneself is harming oneself; educating children with unlawful means is harming others. Deceiving the ruler is disloyal, harming one's father is unfilial, harming oneself is unwise, harming others is unkind. What kind of person is someone who acts in this way! Now, many famous monasteries are imitating this behavior, and the situation of seizing monastic property is almost everywhere. Once these properties are under the name of 'merit,' mediocre and incompetent people are put in charge. They are too busy flattering to even be able to distinguish offerings clearly and provide peace for the masses. Therefore, those who seek teachers and ask about the Way travel all over, north and south, but can only lament the unsatisfactory state of affairs. In my humble opinion, I hope the Grand Chancellor will clearly observe these accumulated malpractices, and according to the old laws, for all families of chancellors and administrators, except for the Daci Monastery and Qita Monastery in Siming, and the monasteries built by the Shi family themselves with approved quotas, all others who occupy old monasteries with quotas should be specially ordered by the Taibu (a government department) to set up a special agency, send documents to the various prefectures, investigate truthfully, and arrest and retrieve all properties, and issue letters of appointment from the affiliated prefectures to the abbots. It is still necessary to clarify and correct the previously occupied mountains, forests, and houses, and return them to the monasteries. If any children dare to collude with the abbots and occupy monastic property as before, the people are allowed to secretly report to the Taibu, arrest the relevant officials, and punish them with the punishment of tattooing the face (an ancient punishment of tattooing characters on the face). Order the abbots to order them to stop their improper behavior, rectify the Buddhist community, and declare the laws of the court. This truly depends on the Grand Chancellor's implementation, and it is only possible if he is not swayed by worldly opinions. So on and so forth.

In the first year of Duanping, Dharma Master Shouyu of Lingshan memorialized that Dharma Master Fazhi of Yanqing Monastery in Siming had revived the teachings and contemplations of the Tiantai school, and that his writings, totaling more than two hundred volumes, should be included in the Great Treasury Sutra for promulgation and implementation. The emperor approved.

In the third year of Duanping, the Shramana Haiyin of Siming revised and edited Lu Shishou's 'Collection of Precious Pearls,' and continued to collect accounts of efficacious events of Pure Land practice, entitled 'Biographies of Rebirth in the Pure Land' in ten volumes.

二卷(志磐刪為凈土立教志。凡三卷。入統紀中。最為簡要)。

佛祖統紀卷第四十八(終)

以師贊法師開山弘傳天臺教觀。

端平元年。靈山守愚法師奏。四明延慶法智祖師中興天臺教觀所著記鈔二百餘卷。乞入大藏頒行。制可。

三年。四明沙門海印刪修陸師壽寶珠集。續集凈業有驗者。名凈土往生傳十二卷(志磐刪為凈土立教志。凡三卷入統紀。最為詳簡)。

嘉禧元年太后王氏薨。詔徑山師範禪師入對修政殿。賜金襕袈裟。宣詣慈明殿升座說法。上垂簾而聽。賜號佛鑒。恭聖仁烈皇帝升遐。仍詔師範升座。既而乞歸山林。復賜圓照之號。淳祐元年上夢觀音大士坐竹石間。及覺命圖形刻石。御贊曰。神通至妙兮隱顯莫測。功德無邊兮應感奚速。時和歲豐兮祐我生民。兵寢刑措兮康此王國。仍書廣大靈感四大字。加於觀音聖號之上。又書心經一卷。御書聖教序並玉手爐賜上天竺同庵憲法師。補左右街都僧錄。新上天竺五百羅漢閣。御書超諸有海四大字以賜。

紹定二年。有旨。以禳禬事宣上天竺主。僧赴南水門引見柏庭。在假智覺居首座。得旨代入竣事。玉音褒嘉。賜賚甚渥詔法昭法師住下天竺。尋遷上天竺。補右街鑒義。賜佛光法師。進錄左街賜金襕袈裟。召見倚桂閣

【現代漢語翻譯】 現代漢語譯本： 二卷（志磐刪減后成為《凈土立教志》，共三卷，收入《佛祖統紀》中，內容最為簡要）。

《佛祖統紀》卷第四十八（終）

以師贊法師開山弘揚天臺教觀。

端平元年，靈山守愚法師上奏，四明延慶法智祖師中興天臺教觀所著的記鈔二百餘卷，請求收入大藏經頒佈施行，皇帝批準。

三年，四明沙門海印刪修陸師壽的《寶珠集》，續集凈業有靈驗的事蹟，名為《凈土往生傳》十二卷（志磐刪減后成為《凈土立教志》，共三卷，收入《佛祖統紀》中，內容最為詳簡）。

嘉禧元年，太后王氏去世，皇帝下詔徑山師範禪師入宮在修政殿對答，賜予金襕袈裟，宣旨到慈明殿升座說法，皇帝垂簾聽講，賜號佛鑒。恭聖仁烈皇帝駕崩，仍然下詔師範升座。之後師範請求迴歸山林，又賜予圓照的稱號。淳祐元年，皇帝夢見觀音大士坐在竹石之間，醒來後命人畫圖刻石。御贊說：『神通至妙啊，隱顯莫測；功德無邊啊，應驗感應何等迅速！時和歲豐啊，保佑我的百姓；兵戈止息刑罰廢置啊，安定我的王國。』並書寫『廣大靈感』四大字，加在觀音聖號之上。又書寫《心經》一卷，御書《聖教序》並玉手爐賜予上天竺同庵憲法師，補任左右街都僧錄。新建上天竺五百羅漢閣，御書『超諸有海』四大字賜予。

紹定二年，有旨意，因為禳災祈福之事宣召上天竺主持，僧人到南水門引見柏庭，當時在假智覺寺擔任首座，得到旨意代替入宮完成此事，皇帝用玉音褒獎嘉許，賞賜非常豐厚。詔令法昭法師住持下天竺，不久遷往上天竺，補任右街鑒義，賜予佛光法師，晉升爲錄左街，賜予金襕袈裟，召見於倚桂閣。

【English Translation】 English version: Two fascicles (Zhi Pan abridged it into 'A Treatise on Establishing the Teachings of Pure Land', totaling three fascicles, included in 'Comprehensive Record of Buddhist Patriarchs', being the most concise).

Comprehensive Record of Buddhist Patriarchs, Volume 48 (End)

Master Shi Zan initiated and propagated the Tiantai teachings and contemplation.

In the first year of the Duanping era, Dharma Master Shouyu of Lingshan memorialized, requesting that the more than two hundred fascicles of commentaries and notes written by Dharma Master Fazhi of Yanqing Temple in Siming, who revived the Tiantai teachings and contemplation, be included in the Tripitaka and promulgated. The emperor approved.

In the third year, the Shramana Haiyin of Siming abridged and revised Lu Shishou's 'Collection of Precious Pearls', continuing to collect accounts of efficacious events related to Pure Land practice, entitled 'Biographies of Rebirth in the Pure Land', in twelve fascicles (Zhi Pan abridged it into 'A Treatise on Establishing the Teachings of Pure Land', totaling three fascicles, included in 'Comprehensive Record of Buddhist Patriarchs', being the most detailed and concise).

In the first year of the Jiaxi era, Empress Dowager Wang passed away. An imperial edict summoned Chan Master Shifan of Jingshan to the Xiuzheng Hall for an audience, bestowing upon him a golden kasaya. He was ordered to ascend the seat in the Ciming Hall to expound the Dharma, with the emperor listening behind a screen, and was granted the title 'Buddha Mirror'. When Emperor Gong Sheng Ren Lie passed away, Shifan was again ordered to ascend the seat. Subsequently, he requested to return to the mountains and forests, and was again granted the title 'Perfect Illumination'. In the first year of the Chunyou era, the emperor dreamed of Avalokiteshvara Bodhisattva sitting among bamboo and rocks. Upon awakening, he ordered a painting to be made and engraved in stone. The imperial eulogy said: 'His spiritual powers are supremely wondrous, His manifestation and concealment are unfathomable; His merits and virtues are boundless, His responses and influences are exceedingly swift! May the times be harmonious and the years bountiful, protecting my people; May warfare cease and punishments be abolished, bringing peace to this kingdom.' He then wrote the four characters 'Guang Da Ling Gan' ('Vast and Great Efficacy'), adding them above the sacred title of Avalokiteshvara. He also wrote a volume of the 'Heart Sutra', and bestowed the 'Preface to the Sacred Teachings' written by himself, along with a jade hand warmer, to Dharma Master Tong'an Xian of Shang Tianzhu Temple, appointing him as the Left and Right Street Chief Monastic Registrar. The newly built Five Hundred Arhats Pavilion at Shang Tianzhu Temple was bestowed with the four characters 'Chao Zhu You Hai' ('Transcending the Ocean of Existence') written by the emperor.

In the second year of the Shaoding era, an imperial decree was issued, summoning the abbot of Shang Tianzhu Temple to perform rituals for averting calamities and seeking blessings. The monk went to Nan Shuimen to be introduced to Bo Ting, who was then serving as the head seat at Jia Zhijue Temple. He received an imperial order to enter the palace and complete the matter on his behalf. The emperor praised and commended him with his own voice, and bestowed generous rewards. Dharma Master Fazhao was ordered to reside at Xia Tianzhu Temple, and was soon transferred to Shang Tianzhu Temple, appointed as the Right Street Jianyi, and bestowed upon Dharma Master Foguang, promoted to Registrar of the Left Street, and bestowed with a golden kasaya, and summoned to the Yi Gui Pavilion.

對御稱旨。時集慶寺新成。有旨命法照開山力辭。舉白蓮觀主南峰誠法師以代。明年誠公入寂。詔佛光兼住持。轉左右街都僧錄。御書晦巖二大字賜之。又于天基節召見延和殿講華嚴經。大書靈山堂以賜。東宮成引見覆古殿講般若經。並賜紫金襕衣。齋于明華殿。

五年。詔云間文果住下天竺寺。遣中使赍御奩。賜無量壽佛像建閣。嚴奉奎章大書其扁昭回雲漢。時上竺虛席。京兆端明趙公與權奉無以易文果。詔曰可。是歲天旱。請觀音大士出明慶寺。師入奉謝。御駕幸寺請禱。師啟白詞意簡切。上契宸衷。駕回而雨。即頒左街僧錄。及佛慧大師之號。

淳祐六年十一月臨安明慶寺聞思律師奏南山澄照律師戒疏業疏事鈔等。並大智律師述三部諸記共七十三卷。乞附入大藏。制可。續省部下諸郡經坊鏤板頒行。

七年。賜上天竺法照。座下衣紫者六。度僧二。修造祠牒十本。

八年。葬貴妃賈氏于小麥嶺之積慶山南。建寺曰崇恩演福。育王山笑翁禪師奉詔住景德靈隱禪寺。再詔移凈慈。不赴遂入寂。

九年。重彩上天竺觀音大士。飾七寶瓔珞。加賜金錢。

十年。臣寮上言。國家優禮元勛近貴戚里聽陳乞守墳寺額。蓋謂自造屋宇自置田產。欲以資薦祖考。因與之額。故大觀降旨不許

【現代漢語翻譯】 現代漢語譯本： 皇帝稱讚他的奏對很合旨意。當時集慶寺剛剛建成，有旨意命令法照（僧人名）擔任開山住持，法照極力推辭，推薦白蓮觀的觀主南峰誠法師代替。第二年，誠法師圓寂，皇帝下詔讓佛光（僧人名）兼任住持，並升任爲左右街都僧錄。皇帝親筆書寫『晦巖』兩個大字賜給他。又在天基節（皇帝的生日）召見他在延和殿講解《華嚴經》，並大書『靈山堂』賜給他。東宮建成后，引見他在復古殿講解《般若經》，並賜予紫金襕衣。皇帝在明華殿設齋供養。 五年，皇帝下詔讓云間文果（僧人名）擔任下天竺寺的住持，派遣中使送去御用妝奩，賜予無量壽佛像並建造佛閣。皇帝莊嚴地題寫『昭回雲漢』的匾額。當時上天竺寺住持的位置空缺，京兆端明趙公和權奉認為沒有人比得上文果，皇帝下詔同意。這年發生旱災，請觀音大士從明慶寺出來祈雨，文果入宮奉謝。皇帝親自到寺廟祈禱，文果的啟白言辭簡短而切中要害，非常符合皇帝的心意。皇帝回宮后就下雨了，於是頒佈文果為左街僧錄，並賜予佛慧大師的稱號。 淳祐六年十一月，臨安明慶寺的聞思律師上奏，請求將南山澄照律師的《戒疏》、《業疏》、《事鈔》等，以及大智律師所著的三部諸記共七十三卷，附入大藏經。皇帝批準。隨後，省部下令各郡的經坊雕版印刷並頒行。 七年，皇帝賜予上天竺寺的法照座下六名弟子紫衣，度僧二人，並頒發修造祠廟的批文十份。 八年，將貴妃賈氏安葬在小麥嶺的積慶山南，建造寺廟名為崇恩演福寺。育王山的笑翁禪師奉詔擔任景德靈隱禪寺的住持，再次下詔讓他移居凈慈寺，但他沒有赴任就圓寂了。 九年，重新彩繪上天竺寺的觀音大士像，用七寶裝飾瓔珞，並額外賞賜金錢。 十年，臣僚上書說，國家優待元勛和近親貴族，聽任他們陳情乞求守墳寺廟的匾額，大概是指他們自己建造房屋，自己購置田產，想要用來資助祖先考妣，因此給予他們寺廟的匾額。所以大觀年間下旨不允許這種行為。

【English Translation】 English version: The Emperor praised his memorial as being perfectly in line with his wishes. At that time, Jiqing Temple had just been completed, and an imperial edict ordered Fazhao (a monk's name) to serve as the founding abbot, but Fazhao strongly declined, recommending the abbot of Bailian Monastery, Dharma Master Nanfeng Cheng, to take his place. The following year, Dharma Master Cheng passed away, and the Emperor issued an edict appointing Foguang (a monk's name) as the concurrent abbot, and promoted him to the position of Left and Right Street Chief Registrar of Monks. The Emperor personally wrote the two large characters 'Hui Yan' and bestowed them upon him. Furthermore, on Tianji Festival (the Emperor's birthday), he summoned him to Yanhe Hall to lecture on the Avatamsaka Sutra, and wrote 'Lingshan Hall' in large characters to bestow upon him. After the East Palace was completed, he was introduced to Fugu Hall to lecture on the Prajna Sutra, and was granted a purple-gold kasaya. The Emperor held a vegetarian feast for him at Minghua Hall. In the fifth year, the Emperor issued an edict ordering Wen Guo of Yunjian (a monk's name) to serve as the abbot of Lower Tianzhu Temple, and sent a palace eunuch to deliver imperial dowry, bestowing an image of Amitabha Buddha and constructing a pavilion. The Emperor solemnly inscribed the plaque 'Zhaohui Yunhan'. At that time, the position of abbot of Upper Tianzhu Temple was vacant, and Zhao Gong of Jingzhao Duanming and Quan Feng believed that no one could compare to Wen Guo, so the Emperor issued an edict agreeing. That year, there was a drought, and the Guanyin Bodhisattva was invited out of Mingqing Temple to pray for rain. Wen Guo entered the palace to offer thanks. The Emperor personally went to the temple to pray, and Wen Guo's memorial was concise and to the point, perfectly in line with the Emperor's wishes. After the Emperor returned to the palace, it rained, so he issued a decree appointing Wen Guo as the Left Street Registrar of Monks, and bestowed upon him the title of Great Master of Buddha Wisdom. In the eleventh month of the sixth year of Chunyou, Lawyer Wensi of Mingqing Temple in Lin'an submitted a memorial requesting that Lawyer Nanshan Chengzhao's 'Commentary on the Vinaya', 'Karma Commentary', 'Matters to be Noted', etc., as well as Great Master's Zhizhe's commentaries on the three parts, totaling seventy-three volumes, be included in the Tripitaka. The Emperor approved. Subsequently, the provincial departments ordered the sutra workshops in various prefectures to carve woodblocks and distribute them. In the seventh year, the Emperor bestowed purple robes upon six disciples under Fazhao of Upper Tianzhu Temple, ordained two monks, and issued ten documents for the construction of ancestral temples. In the eighth year, Consort Jia was buried south of Jiqing Mountain in Xiaomai Ridge, and a temple was built called Chong'en Yanfu Temple. Chan Master Xiaoweng of Yuwang Mountain received an imperial edict to serve as the abbot of Jingde Lingyin Chan Temple, and was again ordered to move to Jingci Temple, but he did not go and passed away. In the ninth year, the Guanyin Bodhisattva image in Upper Tianzhu Temple was repainted, adorned with seven-treasure necklaces, and additionally rewarded with gold coins. In the tenth year, officials submitted a memorial saying that the state favored meritorious officials and close relatives of the nobility, allowing them to petition for the title plaques of ancestral grave temples, probably referring to their building houses and purchasing land themselves, wanting to use them to support their ancestors, so they were given the title plaques of temples. Therefore, during the Daguan era, an edict was issued prohibiting this behavior.

近臣指射有額寺院著在令甲。凡勛臣戚里有功德院。止是賜額蠲免科敷之類。聽從本家請僧住持。初非以國家有額寺院與之。邇年士夫一登政府。便萌規利指射名剎改充功德。侵奪田產如置一莊。子弟無狀多受庸僧財賄用為住持。米鹽薪炭隨時供納。以一寺而養一家。其為污辱祖宗多矣。況執政之家所在為多。若人占數寺。則國家名剎所餘無幾。官中一有科需。則必均諸人戶。豈不重為民害。臣愚慾望睿旨申嚴舊制。應指占敕額寺院。並與追正仍從官司請僧。庶以杜絕私家交通寺院賄貨之弊。制可。天臺沙門思廉致書于杜清獻公曰。佛囑國王大臣護持佛法。而反破壞佛法者有一事最為要。朝廷立法許大臣為祖父以家財造寺乞額。所以薦福于先亡也。今昧者為之則不然。以祖父玉體之重不能捐財買山。既已奪取伽藍之地以為墳。而又欲影占數寺稱為功德。舉寺中所有諸物而有之今日發米。明日發茶筍。又明日發柴炭。發竹木。甚至於月奉水陸之珍。一有亡僧。則必掩取其物歸之私帑。嘗聞時貴之言曰請過功德。一針一草皆我家之物。哀哉彼誠不知常住物業亡僧財物皆屬三寶。侵奪之者。若主若仆必招苦報。其于安厝祖父之體魄。寧不貽三塗之惡報乎吁佔奪伽籃欺君也。葬父僧地陷父也。自為不法賊己也。以不法教子弟累

【現代漢語翻譯】 現代漢語譯本： 諫議大夫指出，不應將有敕額的寺院隨意交給勛臣貴戚。一般來說，勛臣貴戚若有功德院，朝廷只是賜予匾額，免除賦稅徭役等，允許他們自行聘請僧人住持，並非將國家正式登記在冊的寺院交給他們。但近年來，一些士大夫一旦位居高位，便開始謀取私利，指使將著名的寺院改為功德院，侵佔寺院的田產，如同購置私家莊園一般。他們的子弟品行不端，常常收受庸俗僧人的賄賂，讓他們擔任住持，寺院的米、鹽、柴、炭等日常所需都隨時供應，用一座寺院來供養一家人，這種行為實在是對祖宗的玷污。更何況執政大臣之家，這樣的情況比比皆是。如果有人佔據數座寺院，那麼國家正式登記在冊的寺院所剩無幾。官府一旦有科稅需求，必然會平均攤派到百姓頭上，這豈不是加重了百姓的負擔？

臣下愚昧，希望皇上能夠明察，嚴格執行舊制，對於那些指使侵佔敕額寺院的行為，一律追究糾正，仍由官府出面聘請僧人住持，這樣或許可以杜絕私家與寺院勾結，進行賄賂的弊端。皇上批準了這個建議。

天臺沙門思廉寫信給杜清獻公說：『佛陀囑咐國王大臣護持佛法，但現在反而破壞佛法的事情，有一件最為重要。朝廷立法允許大臣用家財建造寺院，並請求賜予匾額，以此為先人祈福。但現在愚昧的人卻不是這樣做的。他們認為祖父的遺體非常重要，不能花費錢財購買山地。他們已經奪取了寺院的土地作為墳墓，卻又想暗中佔據數座寺院，稱之為功德。他們將寺院中所有的物品都據爲己有，今天索要米糧，明天索要茶葉竹筍，後天索要柴炭木材，甚至每月都要進貢水陸珍饈。一旦有僧人去世，他們必定會侵吞其遺物，歸為私有。我曾聽一位權貴說：『請過功德之後，寺院裡的一針一線、一草一木都是我家的東西。』可悲啊！他們實在不知道常住的財產和去世僧人的遺物都屬於三寶（佛、法、僧），侵佔這些財物的人，無論是主人還是僕人，必定會遭受苦報。用這種方式來安葬祖父的遺體，難道不會給祖先帶來三惡道的惡報嗎？唉！侵佔寺院的土地是欺騙君王，將父親葬在僧人的土地上是陷害父親，自己做不法之事是賊害自己，用不法手段來教育子弟是連累子孫。』 English version: The remonstrating official pointed out that temples with imperial charters should not be arbitrarily given to meritorious officials and relatives of the imperial family. Generally, if meritorious officials and relatives of the imperial family had merit halls, the court would only grant plaques and exempt them from taxes and corvée, allowing them to hire monks to preside over them. It was not the case that officially registered temples of the state were given to them. However, in recent years, some scholar-officials, once they attained high positions, began to seek personal gain, directing the conversion of famous temples into merit halls, seizing the temples' fields and properties as if acquiring private estates. Their sons and younger brothers, with their depraved conduct, often accepted bribes from mediocre monks, allowing them to serve as abbots, with the temple providing daily necessities such as rice, salt, firewood, and charcoal, using one temple to support an entire family. This behavior was truly a disgrace to their ancestors. Moreover, among the families of powerful ministers, such situations were numerous. If someone occupied several temples, then there would be few officially registered temples of the state remaining. Once the government had tax demands, it would inevitably be evenly distributed among the people, wouldn't this increase the burden on the people?

Your subject is foolish and hopes that Your Majesty will be discerning and strictly enforce the old system. For those who direct the seizure of temples with imperial charters, all should be investigated and corrected, and monks should still be hired by the government. This might prevent the evils of private collusion with temples and bribery. The emperor approved this suggestion.

The Tiantai monk Si Lian wrote a letter to Duke Du Qingxian, saying: 'The Buddha instructed kings and ministers to protect the Dharma, but now there is one thing that is most important in destroying the Dharma. The court's legislation allows ministers to build temples with family wealth for their ancestors and request the granting of plaques, in order to pray for blessings for the deceased. But now ignorant people do not do this. They believe that their grandfather's remains are very important and cannot spend money to buy mountain land. They have already seized the temple's land as a tomb, but they also want to secretly occupy several temples, calling it merit. They take all the items in the temple as their own, demanding rice today, tea and bamboo shoots tomorrow, and firewood and charcoal the day after, even offering aquatic and terrestrial delicacies every month. Once a monk dies, they will surely seize his belongings and take them as private property. I once heard a powerful person say: 'After requesting merit, every needle, every thread, every blade of grass in the temple belongs to my family.' Alas! They really do not know that the permanent property and the deceased monk's belongings belong to the Three Jewels (Buddha, Dharma, Sangha). Those who seize these properties, whether master or servant, will surely suffer bitter retribution. Using this method to bury their grandfather's remains, wouldn't it bring evil retribution in the three evil realms to their ancestors? Alas! Seizing the temple's land is deceiving the ruler, burying the father in the monk's land is harming the father, doing illegal things is harming oneself, and educating children with illegal means is harming the descendants.'

【English Translation】 English version: The remonstrating official pointed out that temples with imperial charters should not be arbitrarily given to meritorious officials and relatives of the imperial family. Generally, if meritorious officials and relatives of the imperial family had merit halls, the court would only grant plaques and exempt them from taxes and corvée, allowing them to hire monks to preside over them. It was not the case that officially registered temples of the state were given to them. However, in recent years, some scholar-officials, once they attained high positions, began to seek personal gain, directing the conversion of famous temples into merit halls, seizing the temples' fields and properties as if acquiring private estates. Their sons and younger brothers, with their depraved conduct, often accepted bribes from mediocre monks, allowing them to serve as abbots, with the temple providing daily necessities such as rice, salt, firewood, and charcoal, using one temple to support an entire family. This behavior was truly a disgrace to their ancestors. Moreover, among the families of powerful ministers, such situations were numerous. If someone occupied several temples, then there would be few officially registered temples of the state remaining. Once the government had tax demands, it would inevitably be evenly distributed among the people, wouldn't this increase the burden on the people? Your subject is foolish and hopes that Your Majesty will be discerning and strictly enforce the old system. For those who direct the seizure of temples with imperial charters, all should be investigated and corrected, and monks should still be hired by the government. This might prevent the evils of private collusion with temples and bribery. The emperor approved this suggestion. The Tiantai monk Si Lian wrote a letter to Duke Du Qingxian, saying: 'The Buddha instructed kings and ministers to protect the Dharma, but now there is one thing that is most important in destroying the Dharma. The court's legislation allows ministers to build temples with family wealth for their ancestors and request the granting of plaques, in order to pray for blessings for the deceased. But now ignorant people do not do this. They believe that their grandfather's remains are very important and cannot spend money to buy mountain land. They have already seized the temple's land as a tomb, but they also want to secretly occupy several temples, calling it merit. They take all the items in the temple as their own, demanding rice today, tea and bamboo shoots tomorrow, and firewood and charcoal the day after, even offering aquatic and terrestrial delicacies every month. Once a monk dies, they will surely seize his belongings and take them as private property. I once heard a powerful person say: 'After requesting merit, every needle, every thread, every blade of grass in the temple belongs to my family.' Alas! They really do not know that the permanent property and the deceased monk's belongings belong to the Three Jewels (Buddha, Dharma, Sangha). Those who seize these properties, whether master or servant, will surely suffer bitter retribution. Using this method to bury their grandfather's remains, wouldn't it bring evil retribution in the three evil realms to their ancestors? Alas! Seizing the temple's land is deceiving the ruler, burying the father in the monk's land is harming the father, doing illegal things is harming oneself, and educating children with illegal means is harming the descendants.'

人也欺君者不忠。陷父者不孝。賊己者不智。累人者不仁。如此以為人。是誠何人哉。今名勝道場傚尤而奪取者。幾遍諸郡。一屬功德。則使庸謬之輩以居之。方竭力奉承之不暇。又寧能辦清供以安廣眾乎。以故尋師問道者翩翩南北。但能時事之不然而已。區區愚衷慾望大丞相明察積弊檢準舊法。凡宰執之家除四明大慈七山。史氏自造請額合格外自余佔奪有額舊寺者。專令臺部置司行下諸郡從實供析悉與拘回。並從所屬州郡紿帖住持。仍釐正在前侵佔山林屋宇歸還各寺。子弟有敢與住持交通如前侵佔者。許雜人密告臺部追捕干史斷刺。號令住持勒令罷道。清整法門。申明朝憲。誠有在於大丞相奉行之力。不為物論動搖為可耳。

十一年詔佛光法師法照。宣見倚桂閣從者千指。上首慧鑒舉行熾盛光懺法。為皇女延昌公主祈禳。賜齋弊丹劑。

寶祐元年皇后謝氏功德寺成。命撰額曰嘉德永壽。以首座寶鑑大師時舉應詔補右街鑒義。開山弘傳天臺教觀。三月賜度牒二十本米四百石修上天竺觀音堂。

二年天基節。上御延和殿。命佛光法師講華嚴經。皇情大悅曰。自是不同。上問無諍三昧。師曰。天親論解云。無諍者無慾也。有欲則有諍。須菩提不但得無諍三昧而已。又于無諍三昧之人之中最為第一上首。

【現代漢語翻譯】 現代漢語譯本：

一個人如果欺騙君主，就是不忠；陷害父親，就是不孝；危害自己，就是不智；連累他人，就是不仁。像這樣的人，到底算是什麼人呢？現在那些有名的寺廟道場，競相效仿而強行奪取的現象，幾乎遍佈各個郡。一旦歸屬於『功德』名下，就讓那些平庸無能之輩佔據其中，他們忙於竭力奉承還來不及，又怎麼能辦好清凈的供養來安定廣大的僧眾呢？因此，那些尋師問道的人奔波于南北各地，看到的只是與佛法背道而馳的世俗之事罷了。我懷著區區愚昧的想法，希望大丞相能夠明察這些積弊，依照舊有的法令，凡是宰相大臣的家族，除了四明大慈寺、七塔寺，以及史氏自己奏請並獲得批準的寺額外，其餘那些侵佔有定額的舊寺廟，專門責令臺部設定專門機構，下令各郡如實呈報，全部予以追回。並且由所屬州郡出具公文，任命住持。同時，重新釐定糾正在前侵佔的山林屋宇，歸還給各寺廟。子弟如有膽敢與住持勾結，像之前那樣侵佔寺產的，允許普通百姓秘密向臺部舉報，追捕並處以斷刺之刑。告誡住持，勒令他們停止不正當的行為，整頓佛門，申明朝廷的法紀。這些事情，實在有賴於大丞相的奉行，不被世俗的議論所動搖，才是可以的。 宋理宗在十一年下詔佛光法師法照（僧人法號），在倚桂閣召見，隨從者眾多。由上首慧鑒（僧人法號）主持舉行熾盛光懺法，為皇女延昌公主祈福消災，並賜予齋飯和藥物。 寶祐元年，皇后謝氏的功德寺建成，宋理宗命人撰寫匾額，題為『嘉德永壽』。任命首座寶鑑大師（僧人法號）為右街鑒義，寶鑑大師應詔前往，開山弘揚天臺教觀。三月，賜予度牒二十本，米四百石，用於修繕上天竺觀音堂。 寶祐二年天基節，宋理宗在延和殿，命佛光法師（僧人法號）講解《華嚴經》。宋理宗聽后非常高興，說：『這次講的確實不同。』宋理宗問無諍三昧，法師回答說：『天親菩薩的論著解釋說，無諍就是無慾。有了慾望就會有爭執。須菩提尊者不僅證得了無諍三昧，而且在證得無諍三昧的人中，還是最為第一的上首。』

【English Translation】 English version:

A person who deceives the ruler is disloyal; one who harms his father is unfilial; one who injures himself is unwise; one who burdens others is unkind. What kind of person is such a one? Now, the practice of vying for and seizing famous monasteries and sacred sites is prevalent in many regions. Once these sites are claimed under the guise of 'merit,' mediocre individuals occupy them. They are too busy flattering superiors to properly provide for the needs of the monastic community. Consequently, those seeking teachers and the Way travel far and wide, only to witness worldly affairs that contradict the Dharma. I humbly hope that the Grand Chancellor will clearly recognize these accumulated malpractices and enforce the old laws. Except for Siming Daci Monastery, Qita Monastery, and those monasteries that the Shi family petitioned for and were approved, all other families of high-ranking officials who have seized established monasteries with quotas should be ordered by the Taibu (a government department) to investigate and report the facts from each region, and all such properties should be confiscated. Furthermore, the respective prefectures and counties should issue official documents appointing abbots. The previously encroached mountains, forests, and buildings should be re-surveyed and returned to the respective monasteries. If any descendants dare to collude with the abbots to encroach upon monastery property as before, commoners should be allowed to secretly report them to the Taibu, who will arrest and punish them with branding. Abbots should be warned and ordered to cease improper conduct, purify the Dharma, and uphold the laws of the court. It is truly up to the Grand Chancellor to implement these measures without being swayed by public opinion. In the eleventh year, Emperor Lizong of Song issued an edict summoning Dharma Master Foguang Fazhao (Dharma name of a monk) to the Yigui Pavilion, where he was attended by many followers. The chief monk Huijian (Dharma name of a monk) presided over the Chishèngguāng Repentance Ritual to pray for blessings and dispel misfortune for Princess Yanchang. The emperor bestowed upon them vegetarian meals and medicine. In the first year of the Baoyou era, Empress Xie's merit monastery was completed. Emperor Lizong ordered the inscription 'Jiā Dé Yǒng Shòu' (嘉德永壽 - Auspicious Virtue and Eternal Life) to be written for the plaque. He appointed the chief monk Baojian (Dharma name of a monk) as Youjie Jianyi, who, upon imperial command, went to open the mountain and propagate the Tiantai teachings. In the third month, twenty ordination certificates and four hundred shi (a unit of dry volume) of rice were granted to repair the Guanyin Hall of Upper Tianzhu Monastery. In the second year of the Baoyou era, on Tianji Festival, Emperor Lizong lectured on the Avatamsaka Sutra in the Yanhé Hall. The emperor was greatly pleased and said, 'This lecture is indeed different.' The emperor asked about the Samadhi of Non-Contention. The Dharma Master replied, 'Vasubandhu's treatise explains that non-contention is non-desire. With desire, there will be contention. Venerable Subhuti not only attained the Samadhi of Non-Contention, but was also the foremost among those who attained the Samadhi of Non-Contention.'

宜之為親制觀音殿記。御書登石。

景定四年詔祖印法師住上天竺。補右街鑒義。退歸旌德教寺。復詔妙铦法師住上天竺。補左右街僧錄。五年詔古源清法師入內道場懺禱有驗。賜祥應大師之號。復講法華于福寧殿賜紫衣。

六年詔建經鐘二樓于上天竺。

度宗(初名孟𡹘。福王與苪之子。理宗子多而不育鞠。孟𡹘于官改名敄。又名樭。立為皇子封忠王。已而建儲名璇。即帝位)

咸淳元年詔凈慈虛堂愚禪師住徑山。○九月詔佛光照法師再住上天竺。法堂繪事方新宜昭揭先帝白雲御書錄狀聞奏。詔中天竺虛舟普度禪師住景德靈隱寺咸淳癸酉八月十五日佛光照法師示寂。敕賜天巖塔院。謚普通大師。塔曰慈應。

少帝(諱顯。度宗之子。母全后謝太后臨朝)

德祐丙子。大元兵逼臨安。起三宮北遷。謝太后至燕京。七年崩封壽春郡夫人全后為尼正智寺。少帝封羸國公。舉國歸附。

元

世祖聖德神功文武皇帝(諱忽都必烈。姓奇渥溫氏。蒙古部人。睿宗第四子。庚申即帝位)

中統元年大赦。普度僧尼。十二月以梵僧八合思八為帝師。授以玉印。統釋教事二年于桓州東梁河北之龍岡建開平府。首于城中干艮二隅造兩佛剎。曰大乾元寺。曰龍光華嚴寺。

【現代漢語翻譯】 現代漢語譯本

《宜之為親制觀音殿記》，御筆題字刻於石上。

景定四年，皇帝下詔讓祖印法師住持上天竺寺（Shang Tianzhu Temple），並補任右街鑒義的職位。祖印法師退隱后回到旌德教寺。之後，皇帝又下詔讓妙铦法師住持上天竺寺，並補任左右街僧錄的職位。景定五年，皇帝下詔讓古源清法師進入內道場懺悔祈禱，效果顯著，賜予『祥應大師』的稱號，並在福寧殿講授《法華經》，賜予紫衣。

景定六年，皇帝下詔在上天竺寺建造經樓和鐘樓。

度宗（Duzong）（最初名叫孟𡹘（Meng 𡹘），是福王與苪氏的兒子。理宗的兒子很多但沒有能夠養育成人。孟𡹘在官府改名為敄（Wu），又名樭（Ji），被立為皇子，封為忠王。之後被確立為皇儲，改名璇（Xuan），即位為皇帝）

咸淳元年，皇帝下詔讓凈慈寺的虛堂愚禪師住持徑山寺（Jingshan Temple）。咸淳元年九月，皇帝下詔讓佛光照法師再次住持上天竺寺。法堂的繪畫裝飾煥然一新，應該昭示先帝白雲的御書，記錄並上奏。皇帝下詔讓中天竺寺的虛舟普度禪師住持景德靈隱寺（Jingde Lingyin Temple）。咸淳癸酉年八月十五日，佛光照法師圓寂，朝廷敕賜天巖塔院，謚號『普通大師』，塔名為『慈應』。

少帝（Shaodi）（名諱為顯（Xian），是度宗的兒子，母親是全皇后，謝太后臨朝聽政）

德祐丙子年，大元軍隊逼近臨安（Lin'an），皇室三宮北遷。謝太后到達燕京（Yanjing），七年後去世，追封為壽春郡夫人。全皇后出家為尼，在正智寺修行。少帝被封為羸國公，全國歸附元朝。

元

世祖聖德神功文武皇帝（Shizu Shengde Shengong Wenwu Huangdi）（名諱為忽必烈（Kublai），姓奇渥溫氏（Borjigin），蒙古部人，睿宗的第四個兒子，庚申年即位）

中統元年，大赦天下，普遍度化僧尼。十二月，任命梵僧八思巴（'Phags-pa）為帝師，授予玉印，統管佛教事務。中統二年，在桓州（Huanzhou）東梁河北面的龍岡（Longgang）建造開平府（Kaiping Prefecture），首先在城中干、艮兩個方位建造兩座佛寺，分別名為大乾元寺（Da Qianyuan Temple）和龍光華嚴寺（Longguang Huayan Temple）。

【English Translation】 English version

'Record of the Guanyin Hall Personally Made by Yi Zhi', with imperial calligraphy inscribed on stone.

In the fourth year of the Jingding era, the emperor decreed that Dharma Master Zuyin should reside at Shang Tianzhu Temple (Upper Tianzhu Temple), and appointed him to the position of Jianyi of the Right Street. After retiring, Dharma Master Zuyin returned to Jiaosi Temple in Jingde. Subsequently, the emperor decreed that Dharma Master Miaoxian should reside at Shang Tianzhu Temple, and appointed him to the position of Senglu of the Left and Right Streets. In the fifth year of the Jingding era, the emperor decreed that Dharma Master Guyuanqing should enter the inner Daochang for repentance and prayer, which proved effective, and bestowed upon him the title of 'Great Master Xiangying'. He also lectured on the 'Lotus Sutra' in the Funing Hall and was granted a purple robe.

In the sixth year of the Jingding era, the emperor decreed the construction of a Sutra Pavilion and a Bell Tower at Shang Tianzhu Temple.

Emperor Duzong (originally named Meng𡹘 (Meng 𡹘), was the son of Prince Fu and Lady Rong. Emperor Lizong had many sons but none survived to adulthood. Meng𡹘 was renamed Wu in the government, also known as Ji, and was established as a prince, enfeoffed as Prince Zhong. Later, he was established as the crown prince, renamed Xuan, and ascended the throne as emperor)

In the first year of the Xianchun era, the emperor decreed that Chan Master Xutang Yu of Jingci Temple should reside at Jingshan Temple (Jingshan Temple). In the ninth month of the first year of the Xianchun era, the emperor decreed that Dharma Master Foguang Zhao should reside at Shang Tianzhu Temple again. The paintings and decorations of the Dharma Hall were newly renovated, and the imperial calligraphy of the late Emperor Baiyun should be displayed, recorded, and reported. The emperor decreed that Chan Master Xuzhou Pudu of Zhong Tianzhu Temple should reside at Jingde Lingyin Temple (Jingde Lingyin Temple). On the fifteenth day of the eighth month of the Guiyou year of the Xianchun era, Dharma Master Foguang Zhao passed away. The court posthumously bestowed the Tianyan Pagoda Courtyard, with the posthumous title 'Great Master Putong', and the pagoda was named 'Ciying'.

Emperor Shao (Shaodi) (personal name was Xian, was the son of Emperor Duzong, and his mother was Empress Quan, with Empress Dowager Xie holding court)

In the Bingzi year of the Deyou era, the Yuan army approached Lin'an (Lin'an), and the three palaces of the imperial family moved north. Empress Dowager Xie arrived in Yanjing (Yanjing) and passed away seven years later, posthumously enfeoffed as Lady of Shouchun County. Empress Quan became a nun and practiced at Zhengzhi Temple. Emperor Shao was enfeoffed as Duke of Wei, and the whole country submitted to the Yuan Dynasty.

Yuan

Emperor Shizu Shengde Shengong Wenwu (Emperor Shizu Shengde Shengong Wenwu) (personal name was Kublai (Kublai), surname was Borjigin, was a Mongol, the fourth son of Emperor Ruizong, and ascended the throne in the Gengshen year)

In the first year of the Zhongtong era, a general amnesty was granted, and monks and nuns were universally ordained. In December, the Sanskrit monk 'Phags-pa was appointed as the Imperial Preceptor, granted a jade seal, and placed in charge of Buddhist affairs. In the second year of the Zhongtong era, Kaiping Prefecture (Kaiping Prefecture) was built in Longgang (Longgang), north of the East Liang River in Huanzhou (Huanzhou). First, two Buddhist temples were built in the Qian and Gen directions of the city, named Da Qianyuan Temple (Da Qianyuan Temple) and Longguang Huayan Temple (Longguang Huayan Temple) respectively.

三年十一月作大佛事于旻天寺七晝夜至元元年甲子都燕。設會度僧。詔國師扮彌繞癹思八。登座授秘密戒○八月命僧子聰同議樞密院事。詔子聰復其姓劉氏。易其名秉忠拜大保參預中書省事。制長生天氣力里皇帝聖旨咨爾劉秉忠氣剛以直。學富而文。雖晦跡于空門。每潛心於聖道。朕居藩邸。卿實賓僚。側聞高誼逾二十年。出遊遐方幾數萬里。迨予嗣服須汝計安。不先正名何以厭眾。宜從師位兼總政機。可特授光祿大夫太保參預中書省事。卿其勉輔朕躬。率先乃屬察朝夕之勤惰。審議論之是非。凡有施為並聽裁決。佇看成績別示寵章。準此。

二年。詔諭總統所僧人通五大部經者為中選。以有德業者為州郡僧錄判正副都綱等官。仍于各路設三學講三禪會。

三年正月。敕僧道祈福于中都寺觀。設以僧機為總統居慶壽。

四年。詔以新制蒙古字頒行天下。初上命帝師八合思八制蒙古新字。其字僅千餘。其母凡四十有一。其相關紐而成字者。則有韻關之法。其以二合三合四合而成字者。則有語韻之法。而大要則以諧聲為也。至是詔頒行之。

六年十一月。作佛事于太廟七晝夜。

七年詔請膽巴金剛上師住持仁王寺。○十二月。建大護國仁王寺于高良河。敕更定僧服色。

八年五月。

【現代漢語翻譯】 現代漢語譯本 三年十一月，在旻天寺舉行了為期七晝夜的大型佛事活動，地點位於元元年甲子年的都燕（Duyan，即大都，今北京）。設立法會，度化僧人。皇帝下詔讓國師八思巴（'Phags-pa，帝師，創製蒙古新字）裝扮成彌繞癹思八（具體含義不詳），登座傳授秘密戒律。八月，皇帝命令僧人子聰（Zicong）一同參與樞密院的事務。皇帝下詔恢復子聰的劉姓，改名為劉秉忠（Liu Bingzhong），授予太保官的官職，參與中書省的事務。頒佈長生天氣力里皇帝（蒙語，意為『永恒的天命所授的皇帝』）的聖旨，內容是：『朕認為劉秉忠氣剛正而耿直，學識淵博而文采斐然，雖然隱居於空門，卻一直潛心於聖人之道。朕在藩邸時，你就是我的賓客僚屬，私下聽說你的高尚品德已經超過二十年。出遊遙遠的地方，幾乎有數萬里之遙。等到我繼承皇位，需要你的計策來安定天下。不先正名，怎麼能滿足眾人的期望？應該從師位的角度出發，兼顧總攬政務的樞機。特授予你光祿大夫、太保的官職，參與中書省的事務。你應當勉力輔佐朕的身軀，率先垂範你的下屬，考察他們早晚的勤奮與懈怠，審議討論的是非曲直。凡是有所施為，都聽從你的裁決。期待看到你的成績，另外再給予你寵幸的嘉獎。就按照這個旨意執行。』 二年，皇帝下詔諭令總統所的僧人，通曉五大部經（佛教經典）的人被選為中選。有德行和事業的僧人被任命為州郡的僧錄判、正副都綱等官職。仍然在各路設定三學講和三禪會。 三年正月，皇帝敕令僧人和道士在中都（Zhongdu）的寺廟和道觀祈福。設定以僧機（Sengji）為總統，居住在慶壽寺（Qingshou Temple）。 四年，皇帝下詔將新制定的蒙古字頒行天下。起初，皇帝命令帝師八思巴創製蒙古新字。這種字只有一千多個，其母（字母）共有四十一個。其相互關聯而形成字的方法，則有韻關之法。其以二合、三合、四合而成字的方法，則有語韻之法。而大要則是以諧聲為主。到這個時候，皇帝下詔頒行這種文字。 六年十一月，在太廟舉行了為期七晝夜的佛事活動。 七年，皇帝下詔請膽巴金剛上師（Danba Guru，藏傳佛教上師）住持仁王寺（Renwang Temple）。十二月，在高良河（Gaoliang River）修建了大護國仁王寺。皇帝敕令更改僧人的服裝顏色。 八年五月。

【English Translation】 English version In the eleventh month of the third year, a grand Buddhist ceremony was held at the Mintian Temple for seven days and nights, located in Duyan (Dadu, present-day Beijing) in the Jiazi year of the first year of the Yuan Dynasty. A Dharma assembly was established to ordain monks. The emperor issued an edict ordering the Imperial Preceptor 'Phags-pa (Imperial Preceptor, creator of the new Mongolian script) to dress up as Mi Rao 'Phags-pa (meaning unclear) and ascend the seat to impart secret precepts. In August, the emperor ordered the monk Zicong to participate in the affairs of the Privy Council. The emperor issued an edict restoring Zicong's surname to Liu and changing his name to Liu Bingzhong, granting him the title of Grand Guardian and participating in the affairs of the Central Secretariat. An imperial edict from the Emperor, who is empowered by the Eternal Sky (Mongolian, meaning 'Emperor ordained by the eternal mandate of Heaven'), stated: 'I consider Liu Bingzhong to be upright and straightforward, learned and cultured. Although he has retreated into the Buddhist order, he has always been devoted to the way of the sages. When I was a prince, you were my guest and colleague. I have privately heard of your noble character for more than twenty years. You have traveled to distant lands, almost tens of thousands of miles away. Now that I have inherited the throne, I need your plans to stabilize the realm. How can I satisfy the expectations of the people without first rectifying your name? You should, from the perspective of a teacher, concurrently oversee the key functions of governing affairs. I hereby specially grant you the title of Grand Master of Glory, Grand Guardian, and participation in the affairs of the Central Secretariat. You should diligently assist me and set an example for your subordinates, examining their diligence and laziness morning and night, and deliberating on the rights and wrongs of discussions. All actions taken shall be subject to your decision. I look forward to seeing your achievements and will bestow upon you further favors and rewards. This is the decree.' In the second year, the emperor issued an edict instructing that monks in the Presidential Office who were proficient in the Five Great Treatises (Buddhist scriptures) should be selected as the 'middle selection'. Monks with virtue and accomplishments were appointed as officials such as the Monastic Recorder, Vice-Prefect, and Deputy Chief Monks of the prefectures and counties. Three Schools of Learning and Three Chan Assemblies were still established in each circuit. In the first month of the third year, the emperor ordered monks and Taoists to pray for blessings in the temples and monasteries of Zhongdu. Sengji was appointed as the President, residing in Qingshou Temple. In the fourth year, the emperor issued an edict promulgating the newly created Mongolian script throughout the realm. Initially, the emperor ordered the Imperial Preceptor 'Phags-pa to create the new Mongolian script. This script had only over a thousand characters, with forty-one letters. The method of forming characters by relating them to each other followed the rules of rhyme. The method of forming characters by combining two, three, or four letters followed the rules of phonetics. The main principle was based on phonetic harmony. At this time, the emperor issued an edict promulgating this script. In the eleventh month of the sixth year, a Buddhist ceremony was held at the Imperial Ancestral Temple for seven days and nights. In the seventh year, the emperor issued an edict inviting Danba Guru (Tibetan Buddhist Guru) to reside at Renwang Temple. In December, the Great Protectorate Renwang Temple was built on the Gaoliang River. The emperor ordered the colors of the monks' robes to be changed. In the fifth month of the eighth year.

修佛事于瓊花島。○十一月建國號曰大元。取周易大哉乾元之義。以明資始之功。

九年。集都城僧誦大藏經九會。

十四年。建大聖萬安寺。○二月詔以僧元吉祥憐真加加瓦併爲江南總攝掌釋教。除僧租稅。禁擾寺宇者。

十五年正月旦設會齋僧大赦。玉泉等五老懞恩得度。

十七年。大元帝師癹思八示寂。翰林學士王磐等奉敕撰行狀曰。皇天之下。一人之上。開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師班彌怛拔思癹帝師。乃土波國人也。生時諸種瑞應具詳家譜。初土波有國師禪怛濕乞答。具大威神。累葉相傳。其國王世師尊之凡十七代。而至薩師加哇。即師之伯父也。乃禮伯父為師。秘密伽陀一二千言過目成誦。七歲演法。辨博縱橫猶不自足。復遍咨名宿鉤玄索隱。盡通三藏。癸丑師年十五。世祖皇帝龍德淵潛。師知真命有歸。馳駔徑詣王府。世祖宮闈東宮皆稟受戒法。特加尊禮。戊午師年二十。釋道訂正化胡經。道不能答。自棄其學。上大悅。庚申師年二十二。世祖登極建元中統尊為國師。授以玉印。任中原法王。統天下教門。辭帝西歸。未期月召還。庚午師年三十二。時至元七年詔制大元國字。師獨運摸畫作成稱旨。即頒行朝省郡縣遵用迄為一代典章。升號

【現代漢語翻譯】 現代漢語譯本： 在瓊花島舉行佛事。 十一月，確定國號為『大元』，取自《周易》中『大哉乾元』的含義，以彰顯開創的功績。 九年，在都城召集僧侶誦讀《大藏經》九次。 十四年，建造大聖萬安寺。 二月，下詔任命僧人元吉祥、憐真加加瓦一同擔任江南總攝，掌管佛教事務，免除僧人的租稅，禁止騷擾寺廟的行為。 十五年正月初一，設定齋會供養僧侶，並大赦天下。玉泉等五位老者蒙受恩典得以出家。 十七年，大元帝師癹思八（』Phags-pa，尊號）圓寂。翰林學士王磐等人奉旨撰寫行狀，內容如下：『在皇天之下，一人之上，開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師班彌怛拔思癹（Blo-gros rgyal-mtshan Dpal-'bar，帝師名號），是土波國（吐蕃）人。出生時各種祥瑞的徵兆都詳細記載在家譜中。當初土波國有國師禪怛濕乞答（Tson-ta-rakshita），具有大威神力，世代相傳。其國王世代尊奉他為師，共有十七代。到了薩師加哇（Sa-skya pa），就是帝師的伯父。帝師於是拜伯父為師，秘密的伽陀（偈頌）一兩千言，聽過一遍就能背誦。七歲時就能演說佛法，辯論博學縱橫，但仍然不滿足，又廣泛請教名宿，探究深奧的道理，窮盡三藏。癸丑年，帝師十五歲時，世祖皇帝（忽必烈）龍德深藏，帝師知道真命將歸於他，於是快馬加鞭前往王府。世祖的後宮和東宮都稟受帝師的戒法，對他特別尊敬。戊午年，帝師二十歲時，釋教和道教辯論《化胡經》，道教無法回答，自己放棄了他們的學說。皇上非常高興。庚申年，帝師二十二歲時，世祖登基，建立年號中統，尊奉帝師為國師，授予玉印，任命為中原法王，統領天下的教門。帝師辭別皇帝西歸，沒過多久又被召回。庚午年，帝師三十二歲時，時為至元七年，皇帝下詔創製大元國字（蒙古文），帝師獨自構思描繪完成，皇帝非常滿意，於是頒行於朝廷各部和郡縣，一直被當作一代的典章制度。升號』

【English Translation】 English version: Buddhist ceremonies were held on Qionghua Island. In the eleventh month, the national title was established as 'Great Yuan', taken from the meaning of 'Great is Qian Yuan' in the Book of Changes, to highlight the merit of creation. In the ninth year, monks were gathered in the capital city to recite the Great Treasury of Scriptures nine times. In the fourteenth year, the Great Sacred Wan'an Temple was built. In the second month, an edict was issued appointing the monks Yuan Jixiang and Lianzhen Jiajiawa as the General Supervisors of Jiangnan, in charge of Buddhist affairs, exempting monks from taxes, and prohibiting disturbances to temples. On the first day of the fifteenth year, a vegetarian feast was set up to support the monks, and a general amnesty was granted. Five elders, including Yuquan, were blessed to become monks. In the seventeenth year, the Great Yuan Imperial Preceptor 』Phags-pa (尊號) passed away. The Hanlin Academician Wang Pan and others were ordered to write a biography, which stated: 'Under Heaven, above all men, the Great Saint of Opening Teaching, Spreading Culture, Assisting Governance, Ultimate Virtue, Universal Enlightenment, True Wisdom, Protecting the Country, Auspicious Wish-Fulfilling, Great Treasure Dharma King, Buddha Son of the Western Heaven, Great Yuan Imperial Preceptor Blo-gros rgyal-mtshan Dpal-'bar (帝師名號), was a native of Tubo (Tibet). The various auspicious signs at birth are recorded in detail in the family genealogy. Initially, Tubo had a national preceptor named Tson-ta-rakshita, who possessed great divine power, passed down through generations. His king revered him as a teacher for seventeen generations. When it came to Sa-skya pa, who was the Imperial Preceptor's uncle. The Imperial Preceptor then took his uncle as his teacher, and could recite one or two thousand words of secret Gatha (verses) after hearing them once. At the age of seven, he could expound the Dharma, debating eruditely and freely, but was still not satisfied, and widely consulted famous scholars, exploring profound principles, and exhausting the Three Baskets. In the year Gui Chou, when the Imperial Preceptor was fifteen years old, Emperor Shizu (Kublai Khan) had hidden virtues, and the Imperial Preceptor knew that the true destiny would belong to him, so he rushed to the Prince's residence. The Emperor Shizu's harem and the Eastern Palace all received the precepts from the Imperial Preceptor, and respected him especially. In the year Wu Wu, when the Imperial Preceptor was twenty years old, the Buddhist and Taoist religions debated the Huahu Sutra, and the Taoist religion could not answer, abandoning their teachings themselves. The Emperor was very pleased. In the year Geng Shen, when the Imperial Preceptor was twenty-two years old, Emperor Shizu ascended the throne and established the era name Zhongtong, honoring the Imperial Preceptor as the National Preceptor, granting him a jade seal, and appointing him as the Dharma King of the Central Plains, leading the teachings of the world. The Imperial Preceptor bid farewell to the Emperor and returned west, but was soon recalled. In the year Geng Wu, when the Imperial Preceptor was thirty-two years old, in the seventh year of Zhiyuan, the Emperor issued an edict to create the Great Yuan national script (Mongolian script), which the Imperial Preceptor conceived and completed alone, and the Emperor was very satisfied, so it was promulgated in the court departments and counties, and has been used as a code of conduct for generations. Elevated title.'

帝師大寶法王。更賜玉印統領諸國釋教。旋又西歸。甲戌師年三十六。時至元十六年。皇上專使召之。歲抄抵京。王公宰輔士庶離城一舍。結大香壇。設大凈供。香華幢蓋。大樂仙音羅拜迎之。所經衢陌皆結五彩翼其兩傍。萬衆瞻禮若一佛出世時則大兵飛渡長江。竟成一統。雖主聖臣賢所致。亦師陰相之力也。為真金皇太子說器世界等彰所知論。尋又力辭西歸。皇上堅留之不可。庚辰師年四十二。時至元十七年十一月二十二日示寂。上聞不勝震悼。追懷舊德建大窣睹波于京師。寶藏真身舍利。輪興金碧無儔。

十八年。特奉聖旨。僧道二家辯折除道德經是老子真實經旨。其餘皆後人造作。謊說多有詆譭釋教。偷竊佛語更有收拾陰陽醫藥諸子等書。往往改移名號。傳注訛舛失其本真。偽造符咒。妄言佩之。令人商賈倍利夫妻和合猶如鴛鴦。子嗣蕃息男壽女貞。誑惑萬民非止一端。欲貪圖財利誘說妻女。其有教人非妄。佩符在臂。男為君相女為后妃。入水不溺入火不焚。刀劍不能傷害等語。及令張天師祁真人李真人杜真人試之於火皆求哀請命自稱偽妄。不敢試驗。今議得除老子道德經外隨路。但有道藏說謊經文並印板。盡行焚燬。如有愛佛經的做和尚去者。不願為僧娶妻為民去者。若所在官司不行用必拘刷。與隱藏

【現代漢語翻譯】 現代漢語譯本：帝師大寶法王（Dishi Dabao Fawang，稱號），皇上又賜予他玉印，讓他統領各國的佛教事務。不久之後，他便返回了西方。甲戌年，師父三十六歲，時值至元十六年。皇上派遣特使召見他，當年年底抵達京城。王公大臣和百姓在距離京城一舍（古代長度單位）的地方，搭建了大型的香壇，準備了盛大的供品，用香、花、幢幡、寶蓋以及美妙的音樂來迎接他。他所經過的街道兩旁都裝飾著五彩的彩翼，萬民瞻仰禮拜，如同佛陀降世一般。當時元朝軍隊飛渡長江，最終統一了全國，這雖然是聖明的君主和賢能的臣子共同努力的結果，也離不開帝師在暗中的輔佐。他為真金皇太子（Zhenjin Huang Taizi）講解了關於器世界（Qishijie，佛教術語，指物質世界）等內容的《彰所知論》（Zhangsuozhilun，論著名稱）。不久之後，他又極力推辭，想要返回西方，但皇上堅決挽留，未能如願。庚辰年，師父四十二歲，時值至元十七年十一月二十二日圓寂。皇上聽聞后，悲痛不已，爲了追念他過去的功德，在京城建造了一座大型的窣堵波（Sutudupo，佛塔），珍藏他的真身舍利（Zhenshen Sheli，佛教聖物）。佛塔金碧輝煌，無與倫比。

至元十八年，皇上特頒聖旨，讓僧人和道士兩家辯論，結果是除了《道德經》（Daodejing）是老子（Laozi）的真實經旨外，其餘的都是後人偽造的，其中有很多謊言詆譭佛教，偷竊佛語，甚至還有收集陰陽、醫藥、諸子等書籍，往往改動名稱，傳抄註釋出現錯誤，失去了原本的真意，偽造符咒，謊稱佩戴這些符咒，能使商人獲得更多利潤，夫妻和睦如同鴛鴦，子孫繁衍，男子長壽，女子貞潔，以此來欺騙百姓，這樣的例子不止一個。他們爲了貪圖錢財，誘騙婦女。還有人教唆別人說，佩戴符咒在手臂上，男子可以成為君王或宰相，女子可以成為皇后或妃子，入水不會被淹死，入火不會被燒傷，刀劍不能傷害等等。皇上命令張天師（Zhang Tianshi）、祁真人（Qi Zhenren）、李真人（Li Zhenren）、杜真人（Du Zhenren）用火試驗，他們都求饒，承認自己是虛假的，不敢試驗。現在商議決定，除了老子的《道德經》外，各地的道藏中，凡是說謊的經文和印板，全部焚燬。如果有人喜歡佛經，可以去做和尚，不願意做和尚，想要娶妻做百姓的，聽從他們的意願。如果地方官府不執行，必定會被拘捕懲罰，與隱藏經文者同罪。

【English Translation】 English version: The Imperial Preceptor, Great Treasure Dharma King (Dishi Dabao Fawang, title), was further bestowed with a jade seal by the Emperor to govern the Buddhist affairs of various countries. Soon after, he returned to the West. In the year Jiaxu, the master was thirty-six years old, which was the sixteenth year of the Zhiyuan era. The Emperor sent a special envoy to summon him, and he arrived in the capital at the end of the year. Princes, ministers, and common people set up a large incense altar one 'she' (an ancient unit of length) away from the city, prepared grand offerings, and welcomed him with incense, flowers, banners, canopies, and beautiful music. The streets he passed were decorated with colorful wings on both sides, and the masses looked up to him with reverence, as if a Buddha had appeared in the world. At that time, the Yuan army crossed the Yangtze River and eventually unified the country. Although this was the result of the joint efforts of a wise ruler and virtuous ministers, it was also inseparable from the master's secret assistance. He explained the 'Treatise on Manifesting What is Known' (Zhangsuozhilun, title of a treatise) about the world of vessels (Qishijie, a Buddhist term referring to the material world) and other topics to the Crown Prince Zhenjin (Zhenjin Huang Taizi). Soon after, he strongly declined and wanted to return to the West, but the Emperor firmly retained him, and he could not fulfill his wish. In the year Gengchen, the master was forty-two years old, which was the seventeenth year of the Zhiyuan era. He passed away on the twenty-second day of the eleventh month. Upon hearing this, the Emperor was deeply saddened. To commemorate his past merits, he built a large stupa (Sutudupo, a Buddhist pagoda) in the capital, where his true body relics (Zhenshen Sheli, Buddhist sacred objects) were enshrined. The stupa was magnificent and unparalleled.

In the eighteenth year of the Zhiyuan era, the Emperor issued a special decree, ordering monks and Taoists to debate. The result was that, apart from the 'Tao Te Ching' (Daodejing), which was the true scripture of Lao Tzu (Laozi), the rest were fabricated by later generations. There were many lies that slandered Buddhism, stole Buddhist teachings, and even collected books on Yin-Yang, medicine, and various philosophers, often changing the names, and the copied annotations were erroneous, losing their original meaning. They fabricated talismans, falsely claiming that wearing these talismans could bring merchants more profits, make couples harmonious like mandarin ducks, bring about the prosperity of offspring, and ensure longevity for men and chastity for women, thereby deceiving the people. There were many such examples. In order to seek wealth, they seduced women. Some people even taught others that wearing talismans on their arms could make men kings or ministers, and women empresses or concubines, that they would not drown in water, would not be burned in fire, and that swords could not harm them, and so on. The Emperor ordered Zhang Tianshi, Qi Zhenren, Li Zhenren, and Du Zhenren to test these claims with fire, but they all begged for mercy, admitting that they were false and dared not to test them. It was now decided that, apart from Lao Tzu's 'Tao Te Ching', all lying scriptures and printing plates in the Taoist canon throughout the country should be burned. If anyone liked Buddhist scriptures, they could become a monk. If they did not want to be a monk and wanted to marry and become a commoner, they would be allowed to do so. If local officials did not comply, they would be arrested and punished, the same as those who hid the scriptures.

之人一體要罪過者。

二十二年。敕建焚燬諸路偽道藏經之碑。翰林院臣唐方楊文郁王構李謙閻復李鑄王磐奉敕撰。十月壬子集百官于憫忠寺焚道藏偽經雜書。遣使諸路俾遵行之。命翰林直學士知制誥同修國史臣張伯淳撰至元辯偽錄函序。時江南釋教都總統永福大師楊璉真佳大弘聖化凡三載。恢復佛寺三十六所。

二十五年正月十九日。江淮釋教都總統楊璉真佳集江南教禪律三宗諸山至燕京問法。禪宗舉雲門公案。上不悅。雲夢澤法師說法稱旨。命講僧披紅袈裟右邊立者。於是賜齋香殿。授紅金襕法衣。錫以佛慧玄辯大師之號。使教冠于禪之上者自此。上嘗問帝師曰。造寺建塔有何功德。師曰。福廕大千。由是建仁王寺。一日帝師齊竟天雨金華。上曰。何故有此祥瑞。師曰。陛下心華內發。天雨金華讚歎。帝問蜀僧元一曰。孔老徒眾何以至少。如來徒眾何以至多。一曰。富嫌千口少。貧恨一身多。帝設資戒大會。隨處放光。帝問帝師曰。光從何來。師曰。感應道交佛光應現。帝召十高僧于內殿供養。帝瑞坐不動。諸大德默然。帝曰。此是真實功德。又萬幾之暇自持數珠課誦施食。謂群臣曰。朕以本覺無二真心治天下。如觀海東青取天鵝心無二。故自有天下。寺院田產二稅盡蠲免之。並令緇侶安心辦道。世

【現代漢語翻譯】 現代漢語譯本

關於人的一體，如果犯了罪過會怎麼樣？

（至元）二十二年，朝廷下令焚燬各地的偽造的道藏經書的碑文。翰林院的官員唐方、楊文郁、王構、李謙、閻復、李鑄、王磐奉旨撰寫碑文。十月壬子日，聚集百官在憫忠寺焚燒道藏偽經和雜書，並派遣使者到各地遵照執行。命令翰林直學士、知制誥、同修國史的官員張伯淳撰寫《至元辯偽錄》的序言。當時江南釋教都總統永福大師楊璉真佳大力弘揚聖化，歷時三年，恢復佛寺三十六所。

（至元）二十五年正月十九日，江淮釋教都總統楊璉真佳召集江南教、禪、律三宗的各山長老到燕京問法。禪宗舉出雲門（Yunmen）公案，皇上聽了不高興。雲夢澤（Yunmengze）法師的說法合乎皇上的心意，皇上命令講經的僧人披上紅色袈裟，站在右邊。於是賜齋香殿，授予紅金襕法衣，賜予佛慧玄辯大師的稱號，使得教宗的地位高於禪宗，就從這件事開始。皇上曾經問帝師（Dishi，Imperial Preceptor）說：『建造寺廟和佛塔有什麼功德？』帝師說：『福廕廣大。』因此建造了仁王寺（Renwang Temple）。一天，帝師齋戒完畢，天空下起了金色的花。皇上說：『為什麼會有這樣的祥瑞？』帝師說：『陛下心裡的蓮花開放，所以天降金花讚歎。』皇上問蜀僧元一（Yuanyi）說：『孔子和老子的門徒為什麼這麼少？如來的門徒為什麼這麼多？』元一說：『富人嫌一千張嘴還少，窮人恨不得只有一個身體。』皇上設立資戒大會，隨處放出光明。皇上問帝師說：『光從哪裡來？』帝師說：『感應道交，佛光應現。』皇上召見十位高僧到內殿供養。皇上端坐不動，各位大德默默不語。皇上說：『這是真實的功德。』皇上又在處理政務的空閑時間，自己拿著念珠課誦施食，對群臣說：『朕以本覺無二的真心治理天下，就像海東青抓天鵝一樣，心無二用，所以才能擁有天下。』寺院的田產和賦稅全部免除，並讓僧侶安心修行。』

【English Translation】 English version

Regarding the unity of people, what happens if one commits a sin?

In the twenty-second year (of the Zhiyuan era), the court ordered the destruction of steles containing falsely created Daoist scriptures in various regions. The Hanlin Academy officials Tang Fang, Yang Wenyu, Wang Gou, Li Qian, Yan Fu, Li Zhu, and Wang Pan were ordered to write the inscriptions. On the day of Renzi in the tenth month, officials gathered at Minzhong Temple to burn false Daoist scriptures and miscellaneous books, and envoys were dispatched to various regions to enforce this. Zhang Bochun, a Hanlin Academician, Drafter of Edicts, and Co-compiler of National History, was ordered to write the preface to the 'Zhiyuan Record of Discriminating Falsehood'. At that time, Yang Lianzhenjia (Yang Lianzhenjia, Grand Coordinator of Buddhist Affairs in Jiangnan) of Yongfu Temple, the Grand Coordinator of Buddhist Affairs in Jiangnan, vigorously promoted sacred teachings for three years, restoring thirty-six Buddhist temples.

On the nineteenth day of the first month of the twenty-fifth year (of the Zhiyuan era), Yang Lianzhenjia (Yang Lianzhenjia, Grand Coordinator of Buddhist Affairs in Jiangnan), the Grand Coordinator of Buddhist Affairs in Jiangnan and Huai, summoned elders from the Teaching, Chan, and Vinaya schools of Jiangnan to Yanjing to inquire about the Dharma. The Chan school presented a case from Yunmen (Yunmen), which displeased the Emperor. The Dharma discourse of Dharma Master Yunmengze (Yunmengze) pleased the Emperor, who ordered the lecturing monk to wear a red kasaya and stand on the right. Thereupon, he was granted a vegetarian feast in the Xiang Hall, bestowed with a red-gold kasaya, and given the title 'Master of Buddha Wisdom and Profound Eloquence', thus elevating the Teaching school above the Chan school from that point on. The Emperor once asked the Dishi (Dishi, Imperial Preceptor), 'What merit is there in building temples and pagodas?' The Dishi replied, 'It brings blessings to the vast world.' Therefore, Renwang Temple (Renwang Temple) was built. One day, after the Dishi finished his fast, golden flowers rained from the sky. The Emperor asked, 'Why is there such an auspicious sign?' The Dishi said, 'Your Majesty's inner lotus flower has bloomed, so the heavens rain golden flowers in praise.' The Emperor asked the Sichuanese monk Yuanyi (Yuanyi), 'Why are the followers of Confucius and Laozi so few? Why are the followers of the Tathagata so many?' Yuanyi replied, 'The rich hate having too few mouths to feed, while the poor hate having too many bodies to care for.' The Emperor established a Dharma assembly, and light emanated from everywhere. The Emperor asked the Dishi, 'Where does the light come from?' The Dishi said, 'Through the interaction of the Way, the Buddha's light appears.' The Emperor summoned ten eminent monks to the inner palace for offerings. The Emperor sat still, and the great virtues remained silent. The Emperor said, 'This is true merit.' Furthermore, in his spare time from handling state affairs, he personally recited scriptures and offered food, saying to his ministers, 'I govern the world with the true mind of innate enlightenment, just as a gyrfalcon captures a swan, with undivided attention, and therefore I possess the world.' The land and taxes of temples were completely exempted, and the monks were allowed to practice the Way in peace.'

祖實錄百餘篇。字字句句以弘教為己任。

二十八年宣政院上天下寺院四萬二千三百十八區。僧尼二十一萬三千一百四十八人。帝在位三十五年。壽八十。國語曰薛禪皇帝。

成宗欽明廣孝皇帝(諱鐵木耳。世祖之孫。裕宗真金第三子。即位於甲午四月十五日。國語完者篤皇帝)

元貞元年。大赦。是年詔悅堂訚公至闕。入對稱旨。賜號通慧禪師。並金襕法衣。上天竺湛堂澄法師入覲上京。賜食禁中。以復天臺國清為言。宣政院為奏請。降璽書加護。命弘法師主之。辯正宗緒。

大德元年建臨洮寺。世祖嘗以五臺絕境欲為佛寺而未果。帝繼志建寺。賜名萬壽佑國寺。命真覺國師文才主之。

三年。命弘濟禪師江浙釋教總統補陀僧寧一赍詔使日本。

是年夏五月。罷江南諸路釋教總統所。

九年璉真監藏卒。賻金五百兩。銀一千兩。幣帛萬匹。鈔三千錠。仍為建塔寺。

十年丙午春。罷江南白雲宗都僧錄司。汰其民歸州縣。僧歸各寺。

武宗仁惠宣孝皇帝(諱海山。順宗答剌麻八口長子。國語曰曲律皇帝)

至大元年發軍千五百人。修五臺山佛寺。帝幸上都。建佛寺大都。又以銀七百五十兩。鈔二千二百錠。幣帛三百匹施昊天寺。建水陸大會。特旨賜元

【現代漢語翻譯】 現代漢語譯本： 《祖實錄》百餘篇，字字句句都以弘揚佛教為己任。

元朝宣政院上報，天下寺院共有四萬二千三百十八所，僧尼二十一萬三千一百四十八人。世祖在位三十五年，享年八十歲。在蒙古語中被稱為薛禪皇帝（Khubilai Khan）。

成宗欽明廣孝皇帝（名鐵木耳，Khayishan，世祖忽必烈的孫子，裕宗真金的第三個兒子，于甲午年四月十五日即位，蒙古語中被稱為完者篤皇帝 (Öljeytü Khan)）。

元貞元年，實行大赦。同年，詔令悅堂訚公來到朝廷，入朝對答符合皇帝的心意，賜予『通慧禪師』的稱號，以及金襕法衣。上天竺湛堂澄法師入京覲見，皇帝賜予他在宮中用膳的待遇。湛堂澄法師以上覆天臺山國清寺為建議，宣政院為此奏請，朝廷降下璽書加以保護，並命弘法師主持寺院事務，辨明正統的宗派。

大德元年，建造臨洮寺。世祖忽必烈曾經想在五臺山的絕佳之地建造佛寺，但未能實現。成宗繼承他的遺志建造寺院，賜名為萬壽佑國寺，並命真覺國師文才主持寺院。

大德三年，命令弘濟禪師、江浙釋教總統補陀僧寧一攜帶詔書出使日本。

同年夏季五月，罷免江南諸路釋教總統所。

大德九年，璉真監藏去世，朝廷賞賜黃金五百兩、白銀一千兩、絲綢布帛一萬匹、紙幣三千錠，併爲其建造佛塔寺。

大德十年丙午年春，罷免江南白雲宗都僧錄司，將白雲宗的百姓歸還州縣管理，僧人歸還各自寺院。

武宗仁惠宣孝皇帝（名海山，Khayishan，順宗答剌麻八口的長子，蒙古語中被稱為曲律皇帝 (Külüg Khan)）。

至大元年，派遣軍隊一千五百人修繕五臺山佛寺。武宗皇帝駕臨上都，在大都建造佛寺，又用白銀七百五十兩、紙幣二千二百錠、絲綢布帛三百匹施捨給昊天寺，舉辦水陸法會，特旨賜予元

【English Translation】 English version: The 'Veritable Records of the Patriarchs' consists of over a hundred chapters, with each word and sentence taking the propagation of Buddhism as its own responsibility.

In the twenty-eighth year, the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) reported that there were 42,318 temples and monasteries throughout the empire, with 213,148 monks and nuns. Emperor Shizu (Khubilai Khan) reigned for thirty-five years and lived to the age of eighty. In the Mongolian language, he is called Sechen Emperor (Khubilai Khan).

Emperor Chengzong Qinming Guangxiao (personal name Temür, Khayishan, grandson of Emperor Shizu, third son of Yuzong Jinjin, ascended the throne on the fifteenth day of the fourth month of the Jiawu year; in the Mongolian language, he is called Öljeytü Emperor (Öljeytü Khan)).

In the first year of Yuanzhen, a general amnesty was proclaimed. In the same year, an imperial edict summoned Yue Tangyin Gong to the court. His answers in audience pleased the emperor, who bestowed upon him the title of 'Zen Master of Universal Wisdom,' along with a gold-embroidered kasaya (robe). The Dharma Master Zhantang Cheng of Upper Tianzhu (Upper Tianzhu Monastery) came to the capital for an audience. The emperor granted him the privilege of dining within the palace. Zhantang Cheng suggested the restoration of Guoqing Temple on Mount Tiantai. The Xuanzheng Yuan submitted a memorial requesting this, and the court issued an imperial decree to protect the temple, ordering Dharma Master Hong to preside over its affairs and clarify the orthodox doctrines.

In the first year of Dade, Lintao Temple was built. Emperor Shizu (Khubilai Khan) had once desired to build a Buddhist temple in the scenic area of Mount Wutai but was unable to do so. Emperor Chengzong continued his ambition and built the temple, bestowing upon it the name 'Ten Thousand Longevity Protecting the Nation Temple,' and ordered National Teacher Zhenjue Wencai to preside over it.

In the third year of Dade, Hongji Zen Master, the Buddhist Director of Jiangzhe (Jiangxi and Zhejiang provinces) and the monk Ningyi of Putuo (Mount Putuo), were ordered to carry an imperial edict to Japan.

In the fifth month of the same year, the Office of the Buddhist Director of Jiangnan (Southern China) was abolished.

In the ninth year of Dade, Lianzhen Jianzang passed away. The court bestowed upon him 500 taels of gold, 1,000 taels of silver, 10,000 bolts of silk, and 3,000 ingots of paper money, and built a pagoda temple in his memory.

In the spring of the tenth year of Dade (Bingwu year), the Capital Monastic Office of the Baiyun (White Cloud) sect in Jiangnan was abolished. Its people were returned to the jurisdiction of the prefectures and counties, and the monks were returned to their respective temples.

Emperor Wuzong Renhui Xuanxiao (personal name Haishan, Khayishan, the eldest son of Emperor Shunzong Dalai Maba La; in the Mongolian language, he is called Külüg Emperor (Külüg Khan)).

In the first year of Zhida, 1,500 soldiers were dispatched to repair the Buddhist temples on Mount Wutai. The emperor visited Shangdu (Xanadu) and built Buddhist temples in Dadu (Beijing). He also donated 750 taels of silver, 2,200 ingots of paper money, and 300 bolts of silk to Haotian Temple, and held a Water and Land Dharma Assembly. A special decree was issued to Yuan

叟端禪師號慧文正辯大師並金襕袈裟。鳳山儀法師入覲。高麗沈王璋王以其道行之隆引見大明殿。特命講經三藏試鴻臚卿加佛智之號。賜金納失失伽黎。繼奉青宮令旨。撰膽巴金剛上師行業。傳書成經進同高僧傳入藏。賜賚優渥。敕住天竺靈山。名香驲騎絡繹于道。錫予無虛月。仍降璽書復臺之瀑布教寺。

二年。皇太子言。宣政院先奉旨。歐西番僧人者截其首。詈之者斷其舌。此法昔所未聞者。乖國典且於僧無益。僧俗相犯已有明憲。乞更其令。從之。是年禁白蓮社。毀其祠宇。以其人還隸民籍。中書省臣言。宣政院奏免僧道也。里可溫答失蠻租稅。臣等議田有租商有稅。乃祖宗成法令。宣政院一體奏免非制也有旨依例徴之。

仁宗文英武章皇帝(諱愛育黎拔力八達。順宗次子。武宗弟也。國語曰普顏皇帝)

皇慶元年。以西僧藏不班八為國師賜玉印。賜大普慶寺金千兩銀五千兩。鈔萬錠。西錦彩[弓*殳]紗羅布帛萬端。田八萬畝。邸舍四百間。又給鈔萬錠。修香山普安寺。

延祐元年。敕建旃檀瑞像殿。封普庵禪師加號。詔曰。朕聞佛氏以空寂為宗。凡學所遵者寧欲建名號殊稱。謂以示天下後世哉。而咸家非此。無以昭尊德樂道之意也。朕自即位以來。聞袁州路南泉山慈化禪寺普庵寂

【現代漢語翻譯】 現代漢語譯本： 叟端禪師，被尊為慧文正辯大師，並賜予金襕袈裟。鳳山儀法師入朝覲見。高麗沈王璋王因其道行高隆，引薦其在大明殿覲見皇帝。皇帝特命其講經，並由三藏試鴻臚卿，加封佛智之號。賜予金納失失伽黎（一種貴重的絲織品）。之後又奉青宮（皇太子居所）的命令，撰寫膽巴金剛上師的行業傳記。傳記寫成后，與高僧一同傳入藏地。皇帝賜予豐厚的賞賜，並敕令其居住在天竺靈山。名貴的香料和驛馬使者絡繹不絕於道路之上，賞賜沒有空缺的月份。皇帝還降下璽書，恢復其在臺州的瀑布教寺。 二年，皇太子上奏說，宣政院先前奉旨，對於毆打西洋僧人的人，要砍掉他們的頭；對於辱罵他們的人，要割掉他們的舌頭。這種做法過去從未聽說過，既不符合國家典章制度，也對僧人沒有好處。僧人和俗人之間發生衝突，已經有明確的法律條文。請求更改這個命令。皇帝聽從了他的建議。同年，朝廷禁止白蓮社，毀壞他們的祠宇，將社中之人恢復爲普通百姓。中書省的官員上奏說，宣政院上奏要免除僧人和道士以及也里可溫（基督教徒）和答失蠻（穆斯林）的租稅。臣等認為，田地有租稅，商業有稅收，這是祖宗傳下來的法令。宣政院一體奏請免除，不合制度。皇帝下旨，按照慣例徵收。 仁宗文英武章皇帝（名諱愛育黎拔力八達，是順宗的次子，武宗的弟弟，用國語來說是普顏皇帝） 皇慶元年，冊封西僧藏不班八為國師，賜予玉印。賜予大普慶寺黃金一千兩，白銀五千兩，鈔票一萬錠，西錦彩[弓*殳]紗羅布帛一萬端，田地八萬畝，房屋四百間。又賞賜鈔票一萬錠，用於修繕香山普安寺。 延祐元年，皇帝下令建造旃檀瑞像殿，加封普庵禪師封號。皇帝詔書說：『朕聽說佛家以空寂為宗旨，凡是學習佛法的人所遵循的，難道是建立名號和特殊的稱謂，用來向天下後世炫耀嗎？如果不是這樣，就無法彰顯尊崇道德、樂於修道的意義。朕自從即位以來，聽說袁州路南泉山慈化禪寺的普庵寂

【English Translation】 English version: Zen Master Souduan was honored as Great Master Huiwenzheng辯 and bestowed with a kasaya (robe) of gold thread. Dharma Master Yi of Fengshan entered the court to have an audience with the emperor. King Shen of Goryeo, Wang Zhang, due to his eminent spiritual practice, introduced him to the emperor in the Great Ming Hall. The emperor specially ordered him to lecture on the scriptures, and the Tripiṭaka examiner of the Honglu Temple conferred upon him the title 'Buddha Wisdom'. He was granted a 'gold nasisi ghali' (a precious silk fabric). Subsequently, he received an order from the Qing Palace (residence of the Crown Prince) to compile a biography of the deeds of Guru Dampa Vajra. After the biography was completed, it was transmitted to Tibet along with other eminent monks. The emperor bestowed generous rewards and ordered him to reside at the Ling鷲 Mountain in Tianzhu (India). Precious incense and courier horses continuously traveled on the roads, and there was no month without rewards. The emperor also issued an imperial edict to restore the Waterfall Teaching Temple in Taizhou. In the second year, the Crown Prince reported that the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) had previously issued an order that those who beat Western monks should have their heads cut off, and those who insulted them should have their tongues cut off. This practice had never been heard of before, and it was neither in accordance with the national laws nor beneficial to the monks. There were already clear legal provisions for conflicts between monks and laypeople. He requested that this order be changed. The emperor followed his advice. In the same year, the court banned the White Lotus Society, destroyed their shrines, and restored the members of the society to ordinary citizens. Officials of the Central Secretariat reported that the Xuanzheng Yuan had requested the exemption of taxes for monks, Taoists, and also 'Erligewen' (Christians) and 'Dashiman' (Muslims). The officials argued that land had taxes and commerce had taxes, which were laws passed down from the ancestors. The Xuanzheng Yuan's unified request for exemption was not in accordance with the system. The emperor issued an edict to collect taxes according to the usual practice. Emperor Renzong Wenying Wuzhang (personal name Ayurparibhadra, second son of Emperor Shunzong, younger brother of Emperor Wuzong, known as Emperor Buyan in the national language) In the first year of Huangqing, the Western monk Zangbubanba was appointed as National Preceptor and granted a jade seal. The Da Puqing Temple was granted 1,000 taels of gold, 5,000 taels of silver, 10,000 ingots of paper money, 10,000 pieces of Western brocade, colored silk, gauze, and Luo silk, 80,000 mu of land, and 400 houses. Another 10,000 ingots of paper money were given to repair the Puan Temple on Fragrant Mountain. In the first year of Yanyou, the emperor ordered the construction of the Sandalwood Auspicious Image Hall and bestowed an additional title upon Zen Master Puan. The imperial edict stated: 'I have heard that Buddhism takes emptiness and tranquility as its principle. Is what those who study Buddhism follow merely the establishment of names and special titles to show off to the world and future generations? If it is not like this, there is no way to demonstrate the meaning of respecting virtue and delighting in the Way. Since I ascended the throne, I have heard of Zen Master Puan Ji of Cihua Zen Temple on Nanquan Mountain in Yuanzhou Road.'

。感妙濟真覺昭貺大德慧慶禪師。紹臨濟之緒。超華嚴之境德映當代。澤被方來。其道尊顯。心切慕之。可加定光之塔曰定光靈瑞之塔。是年秦州普覺法師順寂。

三年。設水陸大會於金山。命江南教禪律三宗諸師說法。

六年賜大興教寺僧齋食鈔二萬錠。乾元寺鈔萬錠。俾營子錢供繕修之費。帝聞天目中峰明本之道。聘之不至。制金紋袈裟賜之。號為佛慈圓照廣慧禪師賜師子院額曰正宗禪寺敕翰林承旨吳興趙公撰碑。賜徑山元叟端禪師佛日普照之號。御史臺臣言。白雲宗總攝所統江南為僧之有發者。不養父母。避役損民。乞追收所受璽書銀印勒還民籍。從之。罷總統所及各處僧錄僧正都綱司。凡僧人訴訟悉歸有司。

七年。中書省臣曰。白雲宗總攝沈明仁強奪民田二萬頃。誑誘愚俗十萬人私賂近侍妄受名爵。已奉旨追奪請汰其徒還所奪民田。其諸不法事宜令核問。有旨。朕知沈明仁奸惡。其嚴鞠之。

英宗(諱碩德八剌。仁宗嫡子。國語曰格堅皇帝)

至治元年。詔各路立帝師殿。敕建帝師殿碑。作大佛事于寶慈殿。以西僧牙八剌里為元永延教三藏法師授金印。又命拜住造壽安山寺。又作佛事于光天殿。鑄銅為佛像置玉德殿。又修佛事于文德殿。以僧洪為釋源宗主。授榮祿大夫。帝

【現代漢語翻譯】 現代漢語譯本：感妙濟真覺昭貺大德慧慶禪師，繼承了臨濟宗的傳統，超越了華嚴宗的境界，他的德行光照當代，恩澤及於未來。他的道行尊貴而顯赫，我內心深切地仰慕他。可以為定光禪師的塔命名為『定光靈瑞之塔』。同年，秦州普覺法師圓寂。

三年，在金山寺舉辦水陸法會，命令江南教禪律三宗的各位法師說法。

六年，賜給大興教寺的僧人齋飯錢二萬錠，乾元寺一萬錠，讓他們用來經營子錢，以供繕修寺廟的費用。皇帝聽聞天目山中峰明本禪師的道行，聘請他但沒有成功。於是製作了金紋袈裟賜給他，稱號為『佛慈圓照廣慧禪師』，賜給師子院匾額，題為『正宗禪寺』，敕令翰林承旨吳興趙公撰寫碑文。賜給徑山元叟端禪師『佛日普照』的稱號。御史臺的官員上奏說，白雲宗總攝所統領的江南一帶，那些出家的僧人，不贍養父母，逃避徭役，損害百姓。請求追回他們所接受的璽書和銀印，勒令他們返回民籍。皇帝聽從了他們的建議。於是罷免了總統所管轄的各處僧錄司、僧正司和都綱司。凡是僧人的訴訟，全部歸有司管理。

七年，中書省的官員上奏說，白雲宗總攝沈明仁強行奪取百姓田地二萬頃，欺騙誘惑愚昧百姓十萬人，私下賄賂近侍，妄自接受名爵。已經奉旨追奪，請求淘汰他的徒眾，歸還所奪取的民田。其他各種不合法的事情，命令有關部門覈實查問。皇帝下旨說：『朕知道沈明仁奸詐邪惡，要嚴厲審問他。』

英宗（名諱碩德八剌(Shuo De Ba La)，是仁宗的嫡子，用國語來說是格堅皇帝(Ge Jian Huang Di)）

至治元年，下詔在各路設立帝師殿。敕令建造帝師殿碑。在寶慈殿舉行大型佛事活動。任命西僧牙八剌里(Ya Ba La Li)為元永延教三藏法師，授予金印。又命令拜住建造壽安山寺。又在光天殿舉行佛事活動。鑄造銅佛像，安置在玉德殿。又在文德殿修建佛事。任命僧人洪為釋源宗主，授予榮祿大夫的稱號。皇帝

【English Translation】 English version: The Chan Master Gan Miaoji Zhenjue Zhao Kuang Dade Huiqing, inherited the tradition of the Linji (Rinzai) school and surpassed the realm of the Huayan (Kegon) school. His virtue illuminated his era and his grace extended to the future. His path was revered and prominent, and I deeply admired him in my heart. It is appropriate to name the pagoda of Chan Master Dingguang as the 'Dingguang Lingrui Pagoda'. In the same year, Dharma Master Pujue of Qinzhou passed away peacefully.

In the third year, a Water and Land Dharma Assembly was held at Jinshan Temple, and various Dharma masters of the three schools of teaching, Chan, and Vinaya in Jiangnan were ordered to expound the Dharma.

In the sixth year, 20,000 ingots of paper money were bestowed upon the monks of Daxingjiao Temple for their meals, and 10,000 ingots to Qianyuan Temple, so that they could use it to operate loan businesses to cover the costs of repairing the temples. The Emperor heard of the Dao of Chan Master Zhongfeng Mingben of Tianmu Mountain and invited him, but he did not come. Therefore, a gold-embroidered kasaya (robe) was made and bestowed upon him, with the title 'Buddha's Compassionate, All-Illuminating, Vastly Wise Chan Master'. The plaque for Shizi (Lion) Courtyard was inscribed as 'Zhengzong (Orthodox Lineage) Chan Temple', and the Hanlin Academician Zhao of Wuxing was ordered to compose the inscription. Chan Master Yuansou Duan of Jingshan was granted the title 'Buddha's Sun Universally Illuminating'. Officials of the Censorate reported that the Baiyun (White Cloud) sect's chief administrator in Jiangnan was overseeing monks who did not support their parents, evaded corvée labor, and harmed the people. They requested that the imperial edicts and silver seals they had received be revoked, and that they be forced to return to the registry of commoners. The Emperor followed their advice. Consequently, the offices of the Sangharakshita (monk administrator), Sangha Chief, and Chief Monk under the jurisdiction of the chief administrator were abolished. All lawsuits involving monks were to be handled by the relevant authorities.

In the seventh year, officials of the Central Secretariat reported that Shen Mingren, the chief administrator of the Baiyun sect, had forcibly seized 20,000 qing (unit of land measurement) of farmland from the people, deceived and lured 100,000 ignorant commoners, and privately bribed close attendants to falsely receive titles. An imperial decree had already been issued to confiscate the land, and it was requested that his followers be purged and the seized farmland be returned to the people. Other illegal matters were to be investigated and verified. The Emperor issued an edict: 'I know that Shen Mingren is treacherous and evil; he must be strictly interrogated.'

Emperor Yingzong (personal name Shuo De Ba La (Shuo De Ba La), the legitimate son of Emperor Renzong, known as Emperor Ge Jian (Ge Jian Huang Di) in the national language)

In the first year of the Zhizhi era, an edict was issued to establish Imperial Preceptor Halls in various regions. An imperial decree was issued to erect a stele for the Imperial Preceptor Hall. A grand Buddhist ceremony was held in Bao Ci (Precious Compassion) Hall. The Western monk Ya Ba La Li (Ya Ba La Li) was appointed as the Tripiṭaka Master of Yuan Yongyan Teaching, and was granted a golden seal. Furthermore, Baizhu was ordered to build Shou'an Mountain Temple. Buddhist ceremonies were also held in Guangtian (Bright Heaven) Hall. Bronze Buddha statues were cast and placed in Yu De (Jade Virtue) Hall. Buddhist ceremonies were also conducted in Wen De (Literary Virtue) Hall. The monk Hong was appointed as the head of the Shiyuan sect and granted the title of Grand Master of Glorious Rank. The Emperor

幸上都。遣使賜撒思加地僧金二百五十兩。銀二千二百兩。袈裟二萬。幣帛幡茶各有差。遣咒師朵兒只往牙濟班卜二國取佛經。作金塔于上都。藏佛舍利敕天下諸司命僧誦經十萬部敕京師萬安．慶壽．聖安．普慶四寺。楊子江金山寺。五臺山萬聖祐國寺。作水陸勝會七晝夜。

三年。詔僧儒書金字藏經。是年召佛海性澄法師至京入對明仁殿。被旨于青塔寺校正經律論三藏。有司供張歲時錫予為禮殊渥。駕幸文殊閣引見問勞賜食。正旦及天壽節。再朝于大明殿。賜以無量壽經。校正事畢。特賜金襕大紅衣。加以御用衣段。已給驛券將南還。俄有旨即白塔寺建水陸大會。丞相東平忠獻王留升座說法。眾咸悅服。事聞寵賚有加。仍降璽書加護。追號佛海大法師。詔鳳山子儀法師再住下竺靈山。帝聞天目中峰之道。封香製衣。遣使即其居脩敬。

晉王史稱泰定帝(諱也孫帖木兒。顯宗甘麻剌之長子。裕宗婃孫)

泰定元年帝次中都修佛事于昆剛殿。命僧作佛事于大內。以厭雷塑馬哈吃利佛像于延春閣之徽清亭。修西番佛事于安山寺。六月癸亥作禮拜寺于上都。修黑牙蠻塔。哥佛事於水晶殿。帝受佛戒于帝師。繪八思巴帝師像頒行各省。俾塑祀之。

二年。命西僧作燒香壇佛事于延華閣。

監察

【現代漢語翻譯】 現代漢語譯本： 幸臨上都（Shangdu）。派遣使者賞賜撒思加地（Saskya-pa）僧侶黃金二百五十兩，白銀二千二百兩，袈裟二萬件，幣帛和幡茶等物品各有不同數量。派遣咒師朵兒只（Dorji）前往牙濟班卜（Yazibanbu）二國取佛經。在上都建造金塔，藏佛舍利，敕令天下各司命僧誦經十萬部，敕令京師萬安寺、慶壽寺、聖安寺、普慶寺四寺，以及楊子江金山寺、五臺山萬聖祐國寺，舉辦水陸勝會七晝夜。 三年，詔令僧侶和儒士用金字書寫藏經。這年召佛海性澄法師至京，在明仁殿覲見。奉旨于青塔寺校正經、律、論三藏。有關部門提供飲食住宿，按時賞賜，禮遇非常優厚。皇帝駕臨文殊閣，引見慰問並賜予食物。正旦和天壽節，再次在大明殿朝見。賜予《無量壽經》。校正事畢，特賜金襕大紅衣，並加御用衣段。已經發給驛券準備南還。不久又有旨意在白塔寺建造水陸大會。丞相東平忠獻王挽留升座說法，眾人心悅誠服。事情上報后，皇帝的寵愛賞賜更加豐厚，並降璽書加以保護，追號佛海大法師。詔令鳳山子儀法師再次住持下竺靈山。皇帝聽聞天目中峰的道行，封香並製作衣服，派遣使者前往他的住所表示敬意。 晉王史稱泰定帝（諱也孫帖木兒（Yesun Temur），顯宗甘麻剌（Kamala）的長子，裕宗婃孫）。 泰定元年，皇帝駐蹕中都，在昆剛殿舉行佛事。命令僧侶在大內舉行佛事，以鎮壓雷電，在延春閣的徽清亭塑造馬哈吃利（Mahakala）佛像。在安山寺修習西番佛事。六月癸亥，在上都建造禮拜寺。在水晶殿修習黑牙蠻塔哥（Heiyaman Tagge）佛事。皇帝在帝師處接受佛戒。繪製八思巴（Phags-pa）帝師像頒行各省，讓各地塑造供奉。 二年，命令西僧在延華閣舉行燒香壇佛事。 監察

【English Translation】 English version: Emperor visited Shangdu (Xanadu). Sent envoys to bestow upon the monks of Saskya-pa (Saskya-pa) two hundred and fifty taels of gold, two thousand two hundred taels of silver, twenty thousand kasayas (robes), and varying amounts of silk fabrics and banners. Dispatched the mantra master Dorji (Dorji) to the two kingdoms of Yazibanbu (Yazibanbu) to retrieve Buddhist scriptures. Constructed a golden stupa in Shangdu to enshrine Buddhist relics, and ordered all monastic officials throughout the realm to recite the scriptures one hundred thousand times. Ordered the four temples in the capital—Wan'an Temple, Qingshou Temple, Sheng'an Temple, and Puqing Temple—as well as Jinshan Temple on the Yangtze River and Wansheng Youguo Temple on Mount Wutai, to hold a grand Water and Land Dharma Assembly for seven days and nights. In the third year, an edict was issued to have monks and Confucian scholars transcribe the Tripitaka in golden script. In this year, Dharma Master Fohai Xingcheng was summoned to the capital and granted an audience in the Mingren Hall. He was ordered to collate the Sutra, Vinaya, and Abhidharma (Tripitaka) at Qingta Temple. The relevant departments provided food and lodging, and bestowed rewards on time, treating him with exceptional courtesy. The Emperor visited the Wenshu Pavilion, met with him, inquired about his well-being, and offered him food. On the first day of the New Year and the Emperor's Birthday, he was granted audiences again in the Daming Hall and bestowed with the 'Infinite Life Sutra'. After the collation was completed, he was specially granted a golden-embroidered crimson robe, along with imperial clothing. He was already given travel documents to return south when an imperial edict arrived to construct a Water and Land Dharma Assembly at the White Stupa Temple. The Chancellor, Prince Zhongxian of Dongping, retained him to ascend the seat and expound the Dharma, which greatly pleased the assembly. Upon hearing of this, the Emperor's favor and rewards increased, and an imperial decree was issued to protect him, posthumously honoring him as Great Dharma Master Fohai. An edict was issued for Dharma Master Fengshan Ziyi to reside again at Lower Zhuling Mountain. The Emperor heard of the Dao of Zhongfeng of Tianmu Mountain, sealed incense and made clothing, and sent envoys to his residence to pay respects. The History of Jin refers to Prince Jin as Emperor Taiding (whose personal name was Yesun Temur, the eldest son of Emperor Xianzong Kamala, and the great-grandson of Emperor Yuzong). In the first year of Taiding's reign, the Emperor stayed in Zhongdu and conducted Buddhist ceremonies at the Kungang Hall. He ordered monks to perform Buddhist ceremonies within the palace to suppress lightning, and sculpted an image of Mahakala (Mahakala) at the Huijing Pavilion of the Yanchun Pavilion. He practiced Tibetan Buddhist ceremonies at Anshan Temple. In the sixth month, on the day of Guihai, he built a worship temple in Shangdu. He practiced the Heiyaman Tagge (Heiyaman Tagge) Buddhist ceremony at the Crystal Palace. The Emperor received Buddhist precepts from the Imperial Preceptor. Portraits of Imperial Preceptor Phags-pa (Phags-pa) were painted and distributed to various provinces, ordering them to be sculpted and enshrined. In the second year, he ordered Western monks to perform incense-burning altar Buddhist ceremonies at Yanhua Pavilion. Censor

御史宋本李嘉賓傳起巖言。太尉司徒司空三公之職。濫設僧人。及會福殊祥二院。並辱名爵。請罷之。不報。

中書省臣言。江南民貧僧富。諸寺觀田土非宋舊制。並累朝所賜者。仍舊與民均役。從之。

三年。建殊祥寺於五臺山。賜田三百頃。以西僧公哥為帝師賜玉印。命帝師作佛事于天源延壽寺。賜鈔二萬錠。田千頃。中書省臣言。養給軍民必籍地利。世祖建宣文弘教寺賜永業。當時已號虛費。而成宗復構天壽萬寧寺。較之世祖。用增倍半。若武宗之崇恩福元。仁宗之承華普慶。租搉所入益又甚焉。英宗鑿山開寺損民傷農而卒無益。夫土地祖宗所有。子孫當共惜之。臣恐茲后籍為口實妄興工役。邀福利以逞欲。惟陛下察之。帝嘉納其言。

四年。皇子允丹藏卜受佛戒于智泉寺。

致和元年。命帝師修佛事于禁中。帝御興聖殿。受無量壽佛戒于帝師。命僧千人修勝會于鎮國寺。詔帝師命僧修佛事于鹽官州。仍造浮屠三百十六所。以厭海溢。時江浙行省丞相脫歡公憂之禱于上天竺。廣興佛事。命天岸濟法師親履其地。仍令有司修水陸大會七晝夜。法師咒行沙水。足跡所按土皆凝然○十月皇后亦憐真八剌受佛戒于帝師。禁僧道買田土。違者坐罪。

文宗(諱脫脫帖陸耳。武宗次子)

【現代漢語翻譯】 現代漢語譯本： 御史宋本在李嘉賓的傳記中提到起巖的諫言。太尉、司徒、司空這三公的職位，不應濫設僧人擔任。以及會福寺和殊祥寺這兩個寺院，不應被授予虛假的爵位。請求罷免這些僧人的官職，但皇帝沒有批準。

中書省的官員上奏說，江南地區的百姓貧困，而僧人卻很富有。各寺廟和道觀的田地並非宋朝舊制，而是歷代皇帝賞賜的。應該恢復舊制，讓這些田地與民田一樣承擔賦役。皇帝同意了。

至治三年，在五臺山建造殊祥寺（Shushang Temple），賜予田地三百頃。任命西僧公哥（Gongge）為帝師（Imperial Preceptor），並賜予玉印。命令帝師在天源延壽寺（Tianyuan Yanshou Temple）舉行佛事，賜予鈔二萬錠，田地一千頃。中書省的官員上奏說，供養軍民必須依靠土地的產出。世祖忽必烈建造宣文弘教寺（Xuanwen Hongjiao Temple）時，賜予永業田，當時就被認為是虛耗浪費。而成宗鐵穆耳又建造天壽萬寧寺（Tianshou Wanning Temple），與世祖相比，花費增加了一倍以上。至於武宗海山崇恩福元寺（Chongen Fuyuan Temple）和仁宗愛育黎拔力八達承華普慶寺（Chenghua Puqing Temple），通過租稅徵收獲得的收入更是多得多。英宗碩德八剌開山鑿石建造寺廟，損害百姓利益，傷害農業生產，最終也沒有任何益處。土地是祖先留下的，子孫後代應該共同珍惜。我擔心以後會有人藉此為借口，隨意興建工程，以謀取福利，滿足私慾。希望陛下明察。皇帝讚賞並採納了他的建議。

至治四年，皇子允丹藏卜（Yundan Zangbu）在智泉寺（Zhiquan Temple）受佛戒。

致和元年，皇帝命令帝師在皇宮中舉行佛事。皇帝在興聖殿（Xingsheng Hall）接受帝師傳授的無量壽佛戒。命令一千名僧人在鎮國寺（Zhenguo Temple）舉行盛大的法會。詔令帝師命令僧人在鹽官州（Yanguan Zhou）舉行佛事，並建造浮屠三百一十六座，以鎮壓海潮。當時，江浙行省丞相脫歡（Tuohuan）對此感到擔憂，向上天竺寺（Shang Tianzhu Temple）祈禱，廣泛興辦佛事。命令天岸濟法師（Tian Anji Dharma Master）親自前往該地。並命令有關部門舉辦水陸法會七天七夜。法師唸咒，將沙子灑入水中，他的腳印所踩之處，土地都凝固起來。十月，皇后亦憐真八剌（Yilianzhen Bala）在帝師處受佛戒。禁止僧人和道士購買田地，違者將受到懲罰。

文宗（諱脫脫帖睦爾（Tuotuo Temuer），武宗次子）

【English Translation】 English version: The censor Song Ben, in the biography of Li Jiabin, mentioned Qi Yan's remonstrance. The positions of Grand Commandant (Taiwei), Minister of Education (Situ), and Minister of Works (Sikong), the three highest officials, should not be filled by monks indiscriminately. Furthermore, the Huifu Temple (Huifu Temple) and Shushang Temple (Shushang Temple) should not be granted false titles. He requested the dismissal of these monks from their official positions, but the emperor did not approve it.

The officials of the Central Secretariat (Zhongshu Sheng) reported that the people of Jiangnan were poor, while the monks were wealthy. The fields of various temples and monasteries were not based on the old system of the Song Dynasty but were bestowed by successive emperors. The old system should be restored, and these fields should bear the same tax burden as the people's fields. The emperor agreed.

In the third year of the Zhizhi era, Shushang Temple (Shushang Temple) was built on Mount Wutai, and three hundred qing of land were granted. The Western monk Gongge (Gongge) was appointed as the Imperial Preceptor (Dishi) and granted a jade seal. The Imperial Preceptor was ordered to perform Buddhist rituals at Tianyuan Yanshou Temple (Tianyuan Yanshou Temple), and two thousand ingots of paper money and one thousand qing of land were granted. The officials of the Central Secretariat reported that supporting the military and the people must rely on the land's produce. When Emperor Shizu Kublai Khan built Xuanwen Hongjiao Temple (Xuanwen Hongjiao Temple), he granted Yongye fields, which was considered wasteful at the time. Emperor Chengzong Temür then built Tianshou Wanning Temple (Tianshou Wanning Temple), which cost more than twice as much as Shizu's. As for Emperor Wuzong Khayishan's Chongen Fuyuan Temple (Chongen Fuyuan Temple) and Emperor Renzong Ayurbarwada's Chenghua Puqing Temple (Chenghua Puqing Temple), the income from rent and taxes was even greater. Emperor Yingzong Gegeen Khan carved mountains and built temples, harming the people's interests and damaging agricultural production, ultimately without any benefit. The land is what our ancestors left us, and future generations should cherish it together. I fear that in the future, some people will use this as an excuse to arbitrarily build projects to seek benefits and satisfy their desires. I hope Your Majesty will observe this clearly. The emperor praised and adopted his suggestion.

In the fourth year of the Zhizhi era, Prince Yundan Zangbu (Yundan Zangbu) received Buddhist precepts at Zhiquan Temple (Zhiquan Temple).

In the first year of the Zhihe era, the emperor ordered the Imperial Preceptor to perform Buddhist rituals in the palace. The emperor received the Amitayus Buddha precepts from the Imperial Preceptor in Xingsheng Hall (Xingsheng Hall). He ordered a thousand monks to hold a grand Dharma assembly at Zhenguo Temple (Zhenguo Temple). An imperial edict ordered the Imperial Preceptor to order monks to perform Buddhist rituals in Yanguan Zhou (Yanguan Zhou) and to build three hundred and sixteen stupas to suppress the sea surge. At that time, Tuohuan (Tuohuan), the Prime Minister of the Jiangzhe Province, was worried about this and prayed at Shang Tianzhu Temple (Shang Tianzhu Temple), widely promoting Buddhist activities. He ordered Dharma Master Tian Anji (Tian Anji Dharma Master) to personally go to the area. He also ordered the relevant departments to hold a Water and Land Dharma Assembly for seven days and seven nights. The Dharma Master chanted incantations and sprinkled sand into the water, and the land where his footprints touched solidified. In October, Empress Yilianzhen Bala (Yilianzhen Bala) received Buddhist precepts from the Imperial Preceptor. Monks and Taoists were prohibited from buying land, and violators would be punished.

Emperor Wenzong (personal name Tuotuo Temuer (Tuotuo Temuer), second son of Emperor Wuzong)

天曆元年。革行宣政院立十六處廣教總官府。命高昌作佛事于延春閣。

二年。建承天護聖寺。帝聞中峰高行。賜謚智覺。塔曰法雲。召奎章閣學士虞集命撰中峰塔銘。敕改集慶潛邸建龍翔集慶寺。妙選碩德開山。上天竺佛海澄法師。以笑隱訴禪師首膺其選。特升三品文階。明年驛召赴闕。入見奎章閣。賜坐問法要。對揚稱旨。詔以平江官田一百五十頃賜龍翔寺及崇僖寺。

詔天下諸僧寺田自金宋所有及累朝賜予者悉除其租。其有當輸租者仍免其役。僧還俗者聽復為僧。武帝忌辰命高麗漢僧三百四十人誦經二藏於崇恩福元寺。

至順元年。帝及皇后燕王受佛戒。以西僧旭你迭八答剌班的為三藏國師賜金印。帝幸上都。西僧作佛事于乘輿。命西僧於五臺山及霧靈山作佛事各一月。為皇太子祈福。遣使召趙世延于集慶。以泥金書無量壽佛經千部。以泥金書佛經一藏。命西僧于萬歲山憫忠閣作佛事。

順帝(諱妥歡帖陸爾。明宗長子)

元統元年。禁私創寺觀庵院。僧道入錢五十貫。給度牒方聽出家。

二年。罷廣教總官府復立行宣政院。是年大普慶寺住持善達密的里表奏。以先師明本廣錄入藏。帝可其奏。加普應國師。

至元三年。徴西域僧迦剌麻至京。號灌頂國師賜玉

【現代漢語翻譯】 現代漢語譯本： 天曆元年，撤銷行宣政院，設立十六處廣教總官府。命令高昌在延春閣舉行佛事。

天曆二年，建造承天護聖寺。皇帝聽說中峰禪師品行高潔，賜予謚號『智覺』，塔名為『法雲』。召奎章閣學士虞集撰寫中峰塔銘。下令將集慶潛邸改建為龍翔集慶寺，精選有德高僧擔任開山住持。上天竺佛海澄法師因笑隱訴禪師的推薦而首當其選，特提升爲三品文階。第二年，用驛站馬車召他入朝覲見，在奎章閣賜座並詢問佛法要義。他的回答深得皇帝讚賞。皇帝下詔將平江官田一百五十頃賜給龍翔寺和崇僖寺。

皇帝下詔，天下所有僧寺的田地，凡是金朝和宋朝時就有的，以及歷朝皇帝賞賜的，全部免除租稅。其中有應該繳納租稅的，也免除他們的徭役。僧人還俗后，允許恢復僧人身份。武帝忌日，命令高麗和漢地的僧人三百四十人在崇恩福元寺誦讀佛經二藏。

至順元年，皇帝和皇后、燕王一起受佛戒。任命西僧旭你迭八答剌班的為三藏國師，賜予金印。皇帝駕臨上都，西僧在皇帝的車駕旁舉行佛事。命令西僧在五臺山和霧靈山各舉行一個月的佛事，為皇太子祈福。派遣使者在集慶召趙世延，用泥金書寫《無量壽佛經》一千部。用泥金書寫佛經一藏。命令西僧在萬歲山憫忠閣舉行佛事。

順帝（名妥歡帖睦爾，明宗長子）

元統元年，禁止私自建立寺觀庵院。僧人和道士繳納五十貫錢，發給度牒后才允許出家。

元統二年，撤銷廣教總官府，恢復設立行宣政院。這年，大普慶寺住持善達密的里上奏，請求將先師明本的《廣錄》收入藏經。皇帝批準了他的請求，加封為普應國師。

至元三年，徵召西域僧人迦剌麻到京城，號為灌頂國師，賜予玉印。

【English Translation】 English version: In the first year of the Tianli reign, the Xing Xuanzheng Yuan (Administrative Office of Buddhism and Tibetan Affairs) was abolished, and sixteen Guangjiao Zongguanfu (Offices of General Management of Extensive Teachings) were established. Gaochang (a region in present-day Xinjiang) was ordered to perform Buddhist ceremonies at the Yanchun Pavilion.

In the second year of the Tianli reign, the Chengtian Husheng Temple was built. The emperor, hearing of the noble conduct of Zen Master Zhongfeng, bestowed upon him the posthumous title 'Zhi Jue' (Wise Awareness), and his pagoda was named 'Fayun' (Dharma Cloud). The emperor summoned Yu Ji, a scholar of the Kuizhang Pavilion, to compose the inscription for Zhongfeng's pagoda. An imperial edict ordered the conversion of the Jiqing potential residence into the Longxiang Jiqing Temple, and virtuous monks were carefully selected to serve as the founding abbots. Dharma Master Fohai Cheng of Upper Tianzhu Temple was the first to be selected upon the recommendation of Zen Master Xiaoyin Su, and was specially promoted to the third rank of civil service. The following year, he was summoned to the capital by express courier. He was granted a seat in the Kuizhang Pavilion and questioned about the essentials of the Dharma. His answers pleased the emperor. The emperor issued an edict granting one hundred and fifty qing (a unit of land measurement) of official fields in Pingjiang to the Longxiang Temple and the Chongxi Temple.

The emperor issued an edict that all temple lands throughout the empire, those owned since the Jin and Song dynasties, as well as those bestowed by previous emperors, should be exempt from rent. Those who were supposed to pay rent were also exempt from corvée labor. Monks who had returned to lay life were allowed to resume their monastic status. On the anniversary of Emperor Wudi's death, three hundred and forty Korean and Han monks were ordered to recite two collections of scriptures at the Chong'en Fuyuan Temple.

In the first year of the Zhishun reign, the emperor, empress, and Prince of Yan received Buddhist precepts. The Western monk Xu Ni Die Ba Da La Ban Di was appointed as the Tripitaka National Preceptor and granted a golden seal. The emperor visited Shangdu, and the Western monks performed Buddhist ceremonies beside the imperial carriage. Western monks were ordered to perform Buddhist ceremonies for one month each at Mount Wutai and Mount Wuling to pray for the Crown Prince's well-being. An envoy was sent to summon Zhao Shiyan in Jiqing to write one thousand copies of the Amitayus Sutra (Infinite Life Sutra) in gold ink. One collection of Buddhist scriptures was written in gold ink. Western monks were ordered to perform Buddhist ceremonies at the Minzhong Pavilion on Longevity Hill.

Emperor Shun (personal name Tuohuan Temuer, eldest son of Emperor Mingzong)

In the first year of the Yuantong reign, the private establishment of temples, monasteries, and nunneries was prohibited. Monks and Taoists were required to pay fifty strings of cash to be granted an ordination certificate before being allowed to become monks.

In the second year of the Yuantong reign, the Guangjiao Zongguanfu (Offices of General Management of Extensive Teachings) was abolished, and the Xing Xuanzheng Yuan (Administrative Office of Buddhism and Tibetan Affairs) was re-established. In this year, the abbot of the Da Puqing Temple, Shandami Dili, submitted a memorial requesting that the 'Guanglu' (Extensive Records) of his late teacher Mingben be included in the Tripitaka. The emperor approved his request and conferred the title of Universal Response National Preceptor.

In the third year of the Zhiyuan reign, the Western Region monk Jialama was summoned to the capital and given the title of Initiation National Preceptor and granted a jade seal.

印。

至正元年。命永明寺寫金字藏經一藏。免天下稅糧。

三年。詔寫金字藏經。

四年。右丞相脫脫領宣政院事。諸寺院主僧請復僧司。且曰為群縣所苦如坐地獄。脫脫曰。若復僧司何異地獄中復置地獄耶。不許。

六年十二月。復立護國仁王寺。

七年二月。興聖宮作佛事。賜鈔二千錠。

十七年。哈麻及禿魯帖木兒等陰進西天僧于帝。行房中運氣之術。號演揲兒法。揲兒法者華言大喜樂也。又進西蕃僧善秘密法者。帝皆習之。帝在位久怠於政事荒于游宴。以宮女一十六人按舞。名為天魔舞。首垂髮數辮戴象牙冠。身被瓔珞。大江銷金長短裙襖雲肩合袖天衣緩帶鞋襪。各執加巴剌班之器。內一人執鈴杵奏樂。又宮女十一人。練推髻勒帕常服。或用唐帽窄衫。所奏樂用龍笛頭管小鼓箏𥯪琵琶笙胡琴響板。以宦者長安迭不華領之。遇宮中贊佛則按舞奏樂。宮官受秘密戒者得入。余不得預　二十八年國除。

大明皇帝以其知順天命退避而去。謚曰順帝。

遼太祖。姓耶律。諱阿保機。國號契丹。都上京。太宗遷都。晉開運二年遼主耶律德元入晉。不一年世宗立。諱阮番。名兀欲。改元天祿。治五年。為燕王遷軌等弒于新州火神淀。穆宗璟即位。名兀律。改元應歷。

【現代漢語翻譯】 現代漢語譯本 印。 至正元年（1341年）。命令永明寺抄寫金字藏經一部，免除天下百姓的稅糧。 至正三年（1343年）。下詔抄寫金字藏經。 至正四年（1344年）。右丞相脫脫（Tokto'a，官名）兼領宣政院事。各寺院的主持僧人請求恢復僧司，並且說因為各縣的官吏所困擾，如同身處地獄。脫脫說：『如果恢復僧司，那和在地獄中再設定一個地獄有什麼區別呢？』不批準。 至正六年十二月（1347年1月）。重新設立護國仁王寺。 至正七年二月（1347年3月）。在興聖宮做佛事，賞賜鈔二千錠。 至正十七年（1357年）。哈麻（Hama，人名）及禿魯帖木兒（Toghun Temür，人名）等人暗地裡向皇帝進獻西天僧人，讓他們施行房中運氣之術，號稱演揲兒法（yǎn shé ér fǎ）。揲兒法，用漢語來說就是大喜樂。又進獻擅長秘密法的西蕃僧人，皇帝都學習了這些。皇帝在位時間長了，怠慢于政事，沉迷於遊玩宴樂。讓十六名宮女表演舞蹈，名為天魔舞。她們頭上垂著數條髮辮，戴著象牙冠，身上披著瓔珞，穿著大江銷金的長短裙襖、雲肩合袖天衣，繫著寬鬆的腰帶，穿著鞋襪，各自拿著加巴剌班（kapala，顱骨碗）之類的法器，其中一人拿著鈴杵奏樂。另外有十一名宮女，梳著推髻，勒著帕巾，穿著平常的服裝，或者戴著唐帽，穿著窄衫。所演奏的樂器有龍笛、頭管、小鼓、箏、𥯪、琵琶、笙、胡琴、響板。由宦官長安迭不華（Chang'an Diebuhua，人名）統領。遇到宮中贊佛的時候，就表演舞蹈奏樂。宮中的官員中受過秘密戒的才能進入觀看，其餘的人不得參與。至正二十八年（1368年），元朝滅亡。 大明皇帝因為他知道順應天命而退避離去，謚號為順帝。 遼太祖，姓耶律（Yelü，姓氏），名阿保機（Abaoji，人名），國號契丹（Khitan），都城在上京。太宗（Taizong，廟號）遷都。晉開運二年（945年），遼主耶律德元（Yelü Deyuan，人名）進入晉朝。不到一年，世宗（Shizong，廟號）即位，名阮番（Ruanfan，人名），又名兀欲（Wuyu，人名），改年號為天祿。統治五年，被燕王遷軌（Yan Wang Qian Gui，爵位和人名）等人在新州火神淀（Huoshen Dian，地名）殺害。穆宗璟（Muzong Jing，廟號）即位，名兀律（Wulü，人名），改年號為應歷。

【English Translation】 English version Seal. In the first year of Zhi Zheng (1341), an order was given to Yongming Temple to transcribe a complete Tripitaka in golden script, exempting the people from taxes and grain levies. In the third year of Zhi Zheng (1343), an imperial edict was issued to transcribe the Tripitaka in golden script. In the fourth year of Zhi Zheng (1344), the Right Chancellor Tokto'a (official title) concurrently managed the affairs of the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs). The abbots of various monasteries requested the restoration of the Sangha Office, saying that they were suffering at the hands of the officials of various counties as if they were in hell. Tokto'a said, 'If the Sangha Office is restored, what difference would there be from setting up another hell within hell?' The request was not granted. In the twelfth month of the sixth year of Zhi Zheng (January 1347), the Huguo Renwang Temple (Temple of the Benevolent King Who Protects the Nation) was re-established. In the second month of the seventh year of Zhi Zheng (March 1347), Buddhist ceremonies were performed at the Xingsheng Palace, and 2,000 ingots of paper money were bestowed. In the seventeenth year of Zhi Zheng (1357), Hama (personal name) and Toghun Temür (personal name) and others secretly presented Western monks to the Emperor, who practiced the art of sexual yoga, called the 'Yan She Er' method (yǎn shé ér fǎ). 'She Er' method, in Chinese, means 'Great Joy'. They also presented Western Tibetan monks skilled in secret practices, which the Emperor learned. The Emperor, having been on the throne for a long time, became negligent in state affairs and indulged in pleasure and banquets. He had sixteen palace women perform a dance called the 'Dance of the Celestial Demons'. They wore their hair in numerous braids, adorned with ivory crowns, and wore necklaces, short and long skirts and jackets of 'Great River Melted Gold', cloud-patterned shoulder capes, long-sleeved celestial garments, loose belts, shoes, and socks. Each held instruments such as the kapala (skull bowl). One of them played music with a bell and vajra. There were also eleven palace women, with their hair styled in a 'pushed-up' bun, wearing headscarves and ordinary clothes, or wearing Tang hats and narrow shirts. The musical instruments used were dragon flutes, head pipes, small drums, zheng (zither), 𥯪, pipa (lute), sheng (mouth organ), huqin (fiddle), and clappers. The eunuch Chang'an Diebuhua (personal name) led them. Whenever there was a Buddhist ceremony in the palace, they would perform the dance and play music. Palace officials who had received secret vows were allowed to enter and watch, but others were not allowed to participate. In the twenty-eighth year of Zhi Zheng (1368), the Yuan dynasty was overthrown. The Emperor of the Great Ming, because he knew that he should comply with the Mandate of Heaven, retreated and left. He was given the posthumous title Emperor Shun (Emperor Who Follows). The founder of the Liao dynasty, whose surname was Yelü (surname) and personal name was Abaoji (personal name), named his state Khitan and established his capital at Shangjing. Emperor Taizong (temple name) moved the capital. In the second year of the Jin Kaiyun era (945), the Liao ruler Yelü Deyuan (personal name) entered the Jin dynasty. Less than a year later, Emperor Shizong (temple name) ascended the throne, whose personal name was Ruanfan (personal name), also known as Wuyu (personal name), and changed the era name to Tianlu. After ruling for five years, he was assassinated at Huoshen Dian (place name) in Xinzhou by Yan Wang Qian Gui (title and personal name) and others. Emperor Muzong Jing (temple name) ascended the throne, whose personal name was Wulü (personal name), and changed the era name to Yingli.

治十八年。為庖人弒于黑山下。聖宗立名隆緒。改元統和。又改開泰。復號大契丹。洪基道宗立。興宗子也。改元清寧。治四十六年。天祚延禧立。道宗之孫。改元大慶。又改保大。宋童貫與遼叛人馬植謀約女真功。遼天祚逃于夾山。擒之封海濱王。送長白山。築城居之。遂亡。遼自阿保機以梁貞明二年丙子建元神𠕋。至延禧保大乙巳共九主二百一十年。

金太祖。姓完顏。諱阿骨打。揚割太師長子。國號女真。十六年稱帝。國改號金。都上京。至世宗都燕。太宗諱晟揚割次子。改元天會。迎請栴檀瑞像到燕京。建水陸大會七晝夜。安奉于憫忠寺供養。熙宗諱亶。太祖嫡孫。改元天眷。詔海慧大師于上京官側建大儲慶寺。普度僧尼百萬。大赦天下。又詔海慧清慧二禪師住儲慶寺。迎栴檀像于本寺積慶閣供養。海慧遷化。帝奉舍利五處立塔。謚佛覺祐國大禪師。復賜清慧佛智護國大師號並金襕衣。世宗諱雍。太祖孫。改元大定。遷都燕。敕大慶壽寺。詔玄冥顗禪師開山。皇太子降香。賜錢二萬沃田二十頃。又詔顗禪師于東京創清安寺。度僧五百。作般瑟吒會。二十年敕建仰山棲隱禪寺于燕京西山。仍詔顗禪師開山設會度僧。

章宗諱璟。顯宗允恭之子。改元明昌。詔萬松禪師。于禁庭升座。帝親迎禮。奉錦

【現代漢語翻譯】 現代漢語譯本： 統治十八年，被廚師在黑山下殺害。聖宗即位，名為隆緒，改年號為統和，又改為開泰，恢復國號為大契丹。洪基道宗即位，是興宗的兒子，改年號為清寧，統治四十六年。天祚延禧即位，是道宗的孫子，改年號為大慶，又改為保大。宋朝的童貫與遼朝的叛徒馬植合謀，約定與女真族一同攻打遼國。遼天祚逃到夾山，被擒獲后封為海濱王，送到長白山，築城居住，最終滅亡。遼朝自阿保機在梁貞明二年丙子年建立年號神冊開始，到延禧保大乙巳年，共有九位君主，歷時二百一十年。

金太祖，姓完顏（Wanyan），名阿骨打（Aguda），揚割（Yangge）太師的長子。國號為女真（Nüzhen），十六年稱帝，國號改為金（Jin），都城設在上京（Shangjing）。到世宗（Shizong）時遷都到燕（Yan）。太宗（Taizong），名晟（Sheng），是揚割的次子，改年號為天會（Tianhui），迎請栴檀瑞像（Zhan Tan Rui Xiang）到燕京（Yanjing），建造水陸大會七天七夜，安奉在憫忠寺（Minzhong Temple）供養。熙宗（Xizong），名亶（Dan），是太祖的嫡孫，改年號為天眷（Tianjuan），詔令海慧大師（Haihui Dashi）在上京官府旁邊建造大儲慶寺（Da Chuqing Temple），普度僧尼百萬，大赦天下。又詔令海慧（Haihui）、清慧（Qinghui）二位禪師住在儲慶寺（Chuqing Temple），迎請栴檀像（Zhan Tan Xiang）在本寺的積慶閣（Ji Qing Ge）供養。海慧（Haihui）圓寂后，皇帝奉舍利在五處建立佛塔，謚號為佛覺祐國大禪師（Fojue Youguo Da Chanshi），又賜予清慧（Qinghui）佛智護國大師（Fozhi Huguo Dashi）的稱號以及金襕衣。世宗（Shizong），名雍（Yong），是太祖的孫子，改年號為大定（Dading），遷都到燕（Yan），敕令大慶壽寺（Da Qingshou Temple），詔令玄冥顗禪師（Xuanming Yi Chanshi）開山，皇太子降香，賜錢二萬，沃田二十頃。又詔令顗禪師（Yi Chanshi）在東京（Dongjing）建立清安寺（Qing'an Temple），度僧五百，舉辦般瑟吒會（Banse Zha Hui）。二十年，敕建仰山棲隱禪寺（Yangshan Qiyin Chan Temple）于燕京（Yanjing）西山，仍然詔令顗禪師（Yi Chanshi）開山設會度僧。

章宗（Zhangzong），名璟（Jing），是顯宗（Xianzong）允恭（Yun Gong）的兒子，改年號為明昌（Mingchang），詔令萬松禪師（Wansong Chanshi）在禁庭升座，皇帝親自迎接行禮，奉上錦緞。

【English Translation】 English version: In the 18th year of his reign, he was assassinated by a cook at the foot of Black Mountain. Emperor Shengzong ascended the throne, named Longxu, changed the reign title to Tonghe, then to Kaitai, and restored the state title to Great Khitan. Hongji, Emperor Daozong, ascended the throne, the son of Emperor Xingzong, changed the reign title to Qingning, and reigned for 46 years. Tianzuo Yanxi ascended the throne, the grandson of Emperor Daozong, changed the reign title to Daqing, then to Baoda. Tong Guan of the Song Dynasty conspired with Ma Zhi, a rebel of the Liao Dynasty, and agreed to attack the Liao Dynasty together with the Jurchen people. Emperor Tianzuo of Liao fled to Jiashan, was captured and named Prince of the Coast, sent to Changbai Mountain, built a city to live in, and eventually perished. From the time when Abaoji established the reign title Shence in the year Bingzi, the second year of Zhenming of the Liang Dynasty, to the year Yisi of Yanxi Baoda, there were nine emperors in the Liao Dynasty, lasting for 210 years.

Emperor Taizu of Jin, surnamed Wanyan, named Aguda, the eldest son of Grand Tutor Yangge. The state title was Nüzhen, and he proclaimed himself emperor in the 16th year, changing the state title to Jin, with the capital at Shangjing. During the reign of Emperor Shizong, the capital was moved to Yan. Emperor Taizong, named Sheng, was the second son of Yangge, changed the reign title to Tianhui, and welcomed the Sandalwood Auspicious Image (Zhan Tan Rui Xiang) to Yanjing, built a Water and Land Assembly for seven days and nights, and enshrined it in Minzhong Temple for worship. Emperor Xizong, named Dan, was the direct grandson of Emperor Taizu, changed the reign title to Tianjuan, and ordered Grand Master Haihui to build Da Chuqing Temple next to the government office in Shangjing, universally saving millions of monks and nuns, and granting amnesty to the world. He also ordered the two Chan masters, Haihui and Qinghui, to reside in Chuqing Temple, and welcomed the Sandalwood Image (Zhan Tan Xiang) to be enshrined in the Ji Qing Ge of this temple. After Haihui passed away, the emperor offered relics to build pagodas in five places, posthumously named him Chan Master Fojue Youguo Da Chanshi, and also bestowed upon Qinghui the title of National Protecting Master Fozhi Huguo Dashi and a golden kasaya. Emperor Shizong, named Yong, was the grandson of Emperor Taizu, changed the reign title to Dading, moved the capital to Yan, and ordered Da Qingshou Temple, ordering Chan Master Xuanming Yi to open the mountain, the crown prince offered incense, and granted 20,000 coins and 20 qing of fertile land. He also ordered Chan Master Yi to create Qing'an Temple in Dongjing, ordaining 500 monks, and holding the Banse Zha Assembly. In the 20th year, he ordered the construction of Yangshan Qiyin Chan Temple in the Western Hills of Yanjing, and still ordered Chan Master Yi to open the mountain to set up a meeting to ordain monks.

Emperor Zhangzong, named Jing, was the son of Yun Gong of Emperor Xianzong, changed the reign title to Mingchang, and ordered Chan Master Wansong to ascend the seat in the forbidden court, the emperor personally welcomed and saluted him, and offered brocade.

綺大僧伽黎詣座授施。內宮貴戚羅拜拱跪。各施珍愛。建普度佛事連日。祥雲聯綿天際。從此年豐謳歌滿路。每歲設齋。屢感祥瑞。駕幸燕之仰山。有金色界中兜率境碧蓮華內梵王宮之句。承安四年以太后遺命詔下和龍府起大明寺。造九級浮屠。度僧三萬。施以度牒及五萬人也。束海侯諱允濟。世宗第九子。章宗無嗣。群臣舉遺詔立之。改元大安。在位四年。栴檀像至金國十二年還上京禁庭供養。金九主一百十九年。

金國志曰。浮圖之教。雖貴戚望族。多舍男女為僧尼。在京曰國師。帥府曰僧錄。在州郡曰都綱。縣曰維那。披剃威儀與南宋等。所賜之號曰大師曰大德。並賜紫。國師服真紅袈裟。都綱亦以三年為任。有師號賜紫。無如常僧。維那僧尼訟杖以下決遣之。杖以上者並申解僧錄都綱司。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第四十九

宋咸淳四明東湖沙門志磐撰

名文光教志第十八之一

維智者以斯道盛行當世。古今名賢贊德之文如柳顧言國清碑。皇甫毗玉泉碑(二文見國清百錄)亡名玉泉實錄(碑是再刻之文曾獲墨本)唐梁肅荊溪大師碑。宋張商英關王祠堂記。胡昉法智法師碑。晁說之明智法師碑。皆摭取要事參入紀傳。不復別錄全文。至

【現代漢語翻譯】 現代漢語譯本 綺大僧伽黎（Qǐ Dà Sēngqiélí，高級僧侶）來到座位上佈施。內宮的貴族親戚們羅列跪拜。各自施捨珍貴的物品。建造普度佛事的法會連日舉行。吉祥的雲彩連線綿延在天邊。從此年年豐收，歌頌的聲音充滿道路。每年都設定齋飯。屢次感應到吉祥的徵兆。皇帝駕臨燕地的仰山，有『金**中兜率境碧蓮華內梵王宮』的詩句。承安四年，因為太后的遺命，下詔在和龍府興建大明寺。建造九級浮屠（fútú，佛塔）。度化僧侶三萬人。施捨度牒（dùdié，官方頒發的僧侶資格證明）給五萬人。束海侯，名諱允濟（Yǔnjì），是世宗的第九個兒子。章宗沒有後嗣。群臣推舉按照遺詔立他為皇帝。改年號為大安。在位四年。栴檀像（zhāntán xiàng，用栴檀木雕刻的佛像）到達金國十二年後，送回上京的禁庭供養。金朝歷經九位皇帝，共一百一十九年。 《金國志》記載，浮屠（fútú，佛教）的教義，即使是貴族望族，也多有捨棄自己的子女出家為僧尼的。在京城的叫做國師。帥府叫做僧錄。在州郡的叫做都綱。縣裡叫做維那。剃度時的威儀與南宋相同。所賜予的稱號有大師、大德。並且賜予紫色的僧袍。國師穿真紅色的袈裟。都綱也以三年為任期。有師號的賜予紫色僧袍。沒有師號的如同普通僧侶。維那對僧尼的訴訟，杖刑以下的可以自行決斷。杖刑以上的都要申報給僧錄都綱司。 《大正藏》第 49 冊 No. 2035 《佛祖統紀》 《佛祖統紀》卷第四十九 宋朝咸淳年間四明東湖的沙門（shāmén，出家人）志磐（Zhìpán）撰寫 名文光教志第十八之一 因為智者大師認為這種佛法在當時非常盛行，所以古今名賢讚美其功德的文章，例如柳顧寫的《國清碑》，皇甫毗寫的《玉泉碑》（這兩篇文章見《國清百錄》），亡名氏寫的《玉泉實錄》（碑文是再次刻寫的，曾經獲得墨本），唐朝梁肅寫的《荊溪大師碑》，宋朝張商英寫的《關王祠堂記》，胡昉寫的《法智法師碑》，晁說之寫的《明智法師碑》，都是摘取重要的事件，參考加入紀傳。不再另外收錄全文。至於

【English Translation】 English version Qǐ Dà Sēngqiélí (a high-ranking monk) arrived at the seat to give offerings. The nobles and relatives of the inner palace lined up and knelt. Each offered precious items. The Dharma assembly for universal salvation was held for days. Auspicious clouds connected and stretched across the sky. From then on, there were years of good harvests, and songs of praise filled the roads. A vegetarian meal was set up every year. Auspicious omens were repeatedly felt. The emperor visited Yangshan in Yan, and there was a poem: 'In the golden ** is the Tusita Heaven, in the blue lotus is the Brahma King's palace.' In the fourth year of Cheng'an, due to the empress dowager's will, an edict was issued to build Daming Temple in Helong Prefecture. A nine-story pagoda (fútú, Buddhist pagoda) was built. Thirty thousand monks were ordained. Certificates of ordination (dùdié, official certificates of monk status) were given to fifty thousand people. Marquis of Shuhai, whose name was Yǔnjì, was the ninth son of Emperor Shizong. Emperor Zhangzong had no heir. The ministers elected him as emperor according to the will. The reign title was changed to Da'an. He reigned for four years. The sandalwood statue (zhāntán xiàng, a Buddha statue carved from sandalwood) arrived in the Jin Dynasty and was returned to the forbidden court of Shangjing for worship twelve years later. The Jin Dynasty lasted for nine emperors, a total of one hundred and nineteen years. The 'Jin Guo Zhi' (Annals of the Jin Dynasty) states that the teachings of Buddhism (fútú, Buddhism) meant that even noble families often abandoned their sons and daughters to become monks and nuns. Those in the capital were called National Teachers. Those in the marshal's office were called Monastic Registrars. Those in prefectures and counties were called Chief Monks. Those in counties were called Supervisors. The rituals of ordination were the same as in the Southern Song Dynasty. The titles bestowed were Great Master and Great Virtue. And purple robes were bestowed. The National Teacher wore a bright red kasaya. The Chief Monk also had a term of three years. Those with the title of Master were bestowed with purple robes. Those without the title of Master were like ordinary monks. The Supervisor could decide on lawsuits against monks and nuns with punishments below caning. Those above caning had to be reported to the Monastic Registrar's Office. Tripitaka No. 2035, Volume 49 of the 'Comprehensive Record of Buddhas and Patriarchs' 'Comprehensive Record of Buddhas and Patriarchs', Volume 49 Written by Zhìpán, a Shāmén (Buddhist monk) of Siming Donghu in the Xianchun period of the Song Dynasty Chapter 18.1 of the 'Record of Famous Writings on Teachings' Because the wise master believed that this Dharma was very popular at the time, the articles praising its merits by famous sages of ancient and modern times, such as the 'Guoqing Stele' written by Liu Gu, the 'Yuquan Stele' written by Huangfu Pi (these two articles are found in the 'Bai Lu of Guoqing'), the anonymous 'Yuquan Veritable Records' (the stele inscription was re-engraved, and a rubbing was once obtained), the 'Stele of Master Jingxi' written by Liang Su of the Tang Dynasty, the 'Record of the Guan Wang Ancestral Hall' written by Zhang Shangying of the Song Dynasty, the 'Stele of Dharma Master Fazhi' written by Hu Fang, and the 'Stele of Dharma Master Mingzhi' written by Chao Shuo, all extract important events and refer to them in biographies. The full text is no longer recorded separately. As for

若自唐迄今。黼黻大教碑記論序。何其多乎。今錄其尤著者。為名文光教志。

天臺禪林寺碑

唐翰林學士梁肅

天臺山西南隅一峰曰佛隴。蓋智者大師得道之所。前佛大教重光之地。梁陳崇之置寺曰修禪。及隋創國清。廢修禪號號為道場。自大師入滅一百八十餘載。長老大比丘(然公)光昭大師之遺訓。以啟後學門人。安定梁肅聞上。易名禪林。乃銘勒大師之遺烈以示後世云。大師諱顗(字德安)號智者。其先穎川陳氏。世居荊州之華容。感緣應跡載在別傳。夫治世之經。非仲尼則三王四代之制。寢而不彰。出世之道。非大師則三乘四教之旨。晦而不明。昔如來乘一大事因緣。菩薩以普門示現。自華嚴肇開至雙林高會。無小無大同歸佛界。及大雄示滅學路派別。世既下衰教亦陵遲。故龍樹大士病之。乃用權略制諸外道。乃詮智度發明宗極。微言東流。我慧文禪師得之。由文字中入不二法門。以授南嶽思大師。當時教尚簡密不能廣被。而空有諸宗扇惑方夏。及大師受之。於是開止觀法門。其教大略即身心而指定慧。即言說而詮解脫。大中一實之宗趣。無證真得之妙旨。自發心至於成道。行位昭明無相奪倫。然後誕敷契經而會同之。煥然冰釋示佛知見。窺其教者修焉息焉。蓋無入而不自得焉。大師之

【現代漢語翻譯】 現代漢語譯本：自唐朝到如今，讚美佛教的碑記、理論和序言，是多麼的多啊。現在記錄其中特別顯著的，作為名文來光大佛教的宗旨。

天臺禪林寺碑

唐朝翰林學士梁肅

天臺山的西南角有一座山峰叫做佛隴（Fó Lǒng，地名）。這裡是智者大師（Zhìzhě Dàshī，人名，即智顗）得道的地方，也是先前佛教大教重新興盛的地方。梁朝和陳朝推崇這裡，設定寺廟叫做修禪（Xiū Chán，寺名）。到了隋朝建立國清寺（Guóqīng Sì，寺名）時，廢棄了修禪寺，改名為道場。自從智者大師圓寂一百八十多年後，長老大比丘（Dà Bǐqiū，佛教用語，指受過具足戒的出家男子）（然公（Rán Gōng，人名））光大了大師的遺訓，用來啓發後來的學人和門人。安定梁肅（Āndìng Liáng Sù，人名）聽說后，將寺名改為禪林（Chán Lín，寺名）。於是銘刻大師的遺事來昭示後世，說：大師名諱顗（Yǐ，人名）（字德安（Dé'ān）），號智者（Zhìzhě）。他的祖先是穎川陳氏（Yǐngchuān Chénshì），世代居住在荊州的華容。感應的因緣事蹟記載在別的傳記中。治理世事的經典，如果沒有仲尼（Zhòngní，孔子的名），那麼三王四代的制度就會衰落而不彰顯。出世的道理，如果沒有大師，那麼三乘四教（Sānshèng Sìjiào，佛教術語）的宗旨就會隱晦而不明白。從前如來（Rúlái，佛教用語，佛的稱號）憑藉一大事因緣（Yī dà shì yīnyuán，佛教術語），菩薩（Púsà，佛教用語，指修行者）以普門示現（Pǔmén shìxiàn，佛教術語）。從華嚴（Huáyán，佛教經典）開始，到雙林（Shuānglín，地名，指佛陀涅槃之地）高會，無論大小都歸於佛界。等到大雄（Dàxióng，佛教用語，佛的稱號）示現滅度，學路就分成了派別。世道已經衰落，佛教也逐漸衰微。所以龍樹大士（Lóngshù Dàshì，人名）對此感到憂慮，於是運用權宜之計來制服各種外道，闡釋《智度論》（Zhìdù Lùn，佛教經典）來闡明宗派的極則。精微的言論向東流傳，我的慧文禪師（Huiwén Chánshī，人名）得到了它，從文字中進入了不二法門（Bù'è Fǎmén，佛教術語），傳授給南嶽思大師（Nányuè Sī Dàshī，人名）。當時佛教的教義還簡略隱秘，不能廣泛傳播，而空有諸宗（Kōng yǒu zhū zōng，佛教術語）迷惑了中原地區。等到智者大師接受了它，於是開創了止觀法門（Zhǐguān Fǎmén，佛教術語）。他的教義大略是：在身心中指定智慧，在言語中詮釋解脫，是大中一實（Dà zhōng yī shí，佛教術語）的宗旨，是無證真得（Wú zhèng zhēn dé，佛教術語）的微妙旨意。從發心到成道，修行位次昭明，沒有能與之相比的。然後廣泛地闡述佛經來會通它們，煥然冰釋，昭示佛的知見。窺探他的教義的人，修行它，休息它，大概沒有進入其中而不能自得其樂的。大師的……

【English Translation】 English version: From the Tang Dynasty to the present, how numerous are the inscriptions, treatises, and prefaces praising the great Buddhist teachings. Now, I record the most prominent among them to illuminate the principles of Buddhism with renowned writings.

Stele Inscription of Chanlin Temple on Mount Tiantai

By Liang Su, Hanlin Academician of the Tang Dynasty

In the southwest corner of Mount Tiantai, there is a peak called Folong (Fó Lǒng, place name). This is where Zhi Zhe Master (Zhìzhě Dàshī, personal name, i.e., Zhiyi) attained enlightenment and where the great Buddhist teachings were revived. The Liang and Chen dynasties revered this place and established a temple called Xiuchan (Xiū Chán, temple name). When the Sui Dynasty established Guoqing Temple (Guóqīng Sì, temple name), Xiuchan Temple was abandoned and renamed Daochang. More than 180 years after the passing of Zhi Zhe Master, the elder great Bhikkhu (Dà Bǐqiū, Buddhist term, referring to a fully ordained monk) (Ran Gong (Rán Gōng, personal name)) illuminated the Master's teachings to enlighten later scholars and disciples. Liang Su of Anding (Āndìng Liáng Sù, personal name) heard of this and renamed the temple Chanlin (Chán Lín, temple name). Thus, he inscribed the Master's deeds to show future generations, saying: The Master's name was Yi (Yǐ, personal name) (courtesy name De'an (Dé'ān)), and he was known as Zhi Zhe (Zhìzhě). His ancestors were the Chen family of Yingchuan (Yǐngchuān Chénshì), who lived for generations in Huarong of Jingzhou. The events of his karmic connections are recorded in other biographies. The classics for governing the world, if not for Zhongni (Zhòngní, Confucius's name), the systems of the Three Kings and Four Emperors would decline and not be manifested. The path of transcending the world, if not for the Master, the principles of the Three Vehicles and Four Teachings (Sānshèng Sìjiào, Buddhist term) would be obscure and not understood. In the past, the Tathagata (Rúlái, Buddhist term, title of the Buddha) relied on a great cause and condition (Yī dà shì yīnyuán, Buddhist term), and the Bodhisattva (Púsà, Buddhist term, referring to a practitioner) manifested through the Universal Gate (Pǔmén shìxiàn, Buddhist term). From the beginning of the Avatamsaka Sutra (Huáyán, Buddhist scripture) to the grand assembly in the Shuanglin Grove (Shuānglín, place name, referring to the place of the Buddha's Nirvana), both small and large returned to the Buddha realm. When the Great Hero (Dàxióng, Buddhist term, title of the Buddha) manifested his passing, the paths of learning diverged into sects. The world had already declined, and Buddhism also gradually waned. Therefore, the great Nagarjuna (Lóngshù Dàshì, personal name) was concerned about this, so he used expedient means to subdue various heretical paths and expounded the Mahaprajnaparamita Sutra (Zhìdù Lùn, Buddhist scripture) to clarify the ultimate principles of the sect. The subtle words flowed eastward, and my Chan Master Huiwen (Huiwén Chánshī, personal name) obtained it, entering the non-dual Dharma gate (Bù'è Fǎmén, Buddhist term) from the words, and transmitted it to Master Si of Nanyue (Nányuè Sī Dàshī, personal name). At that time, the Buddhist teachings were still brief and secret, unable to be widely disseminated, and the various schools of emptiness and existence (Kōng yǒu zhū zōng, Buddhist term) confused the central plains. When Zhi Zhe Master received it, he then created the Samatha-Vipassana Dharma gate (Zhǐguān Fǎmén, Buddhist term). His teachings roughly stated: designating wisdom in body and mind, interpreting liberation in speech, is the principle of the Great Middle Way of Reality (Dà zhōng yī shí, Buddhist term), is the subtle meaning of no attainment of true attainment (Wú zhèng zhēn dé, Buddhist term). From the initial aspiration to enlightenment, the stages of practice are clear, with nothing to compare to it. Then, he widely expounded the Buddhist scriptures to reconcile them, clearly dissolving doubts, revealing the Buddha's knowledge and vision. Those who explore his teachings, practice it, rest in it, and probably cannot enter it without finding joy in it. The Master's...

設教也如此。若夫弛張用舍開闔默語。高步海宇為兩國宗師。大明在天光被四表。大云注雨旁施萬物。繇是言佛法者。以天臺為司南。而殊涂異論往往退息。緣離化成示滅茲山。是歲開皇十七年也。夫名者實之賓。教者道之門。大師溷其賓辟其門。自言地位示有證入。故感而應之之事。可得而知也。當是時也。得大師之門者千數。得深心者三十有二人。纂其言行於後世者。曰章安禪師灌頂。頂傳縉雲威。威傳東陽。東陽縉雲同號。時謂小威威傳左溪朗禪師。自縉雲至左溪。以玄珠相付。嚮晦宴息而已。左溪門人之上首。今湛然禪師。行高識遠超悟辯達。凡祖師之教在章句者。以引而信之。後來資之以崇德辯惑者不可勝數。蓋嘗謂肅曰。是山之佛隴。亦鄒魯之洙泗。妙法之耿光。先師之遺塵。爰集於茲。自上元寶曆之世。邦寇擾攘緇錫駭散。可易名建寺修持塔廟莊嚴佛土迴向之徒有所依歸。繄眾人是賴。汝吾徒也。蓋記諸文言刻於金石。俾千歲之下知吾道之所以然。小子稽首受命。故大師之本跡。教門之繼明。後裔之住持。皆見乎辭。其文曰。諸佛出世。惟一大事。天臺教源。與佛同致。赫赫大師。開示奧秘。載弘道要。安住圓位。白日麗天。天下文明。大師出現。國土化成。無生而生。生化兩冥薪盡火滅。山空道行。

【現代漢語翻譯】 現代漢語譯本： 設立教法也是如此。至於（智者大師）對教法的運用，時而寬鬆時而緊張，時而採用時而捨棄，時而開啟時而閉合，時而沉默時而言語。他高瞻遠矚，名揚四海，成為兩國（指中國和朝鮮）共同尊奉的宗師。他的智慧如太陽般照耀，光明普照四方。他的教法如大云降下甘霖，普遍滋潤萬物。因此，談論佛法的人，都以天臺宗為指南。而那些不同的觀點和理論，往往因此而消退止息。智者大師在天臺山示現離世和圓寂，那一年是開皇十七年（公元597年）。 名聲是實際的賓客，教法是通往真理的門徑。智者大師混同賓客，開啟門徑。他自述所證的地位，顯示自己已經證入。所以，他所感應的事蹟，是可以瞭解的。在那個時代，得到智者大師教法之門徑的人有數千，得到甚深心法的人有三十二人。將他的言行記錄下來傳於後世的人，是章安禪師灌頂（章安灌頂，智者大師弟子）。灌頂傳法給縉雲威（縉雲威，章安灌頂弟子），縉雲威傳法給東陽（東陽，縉雲威弟子）。東陽和縉雲同號，當時被稱為小威。東陽傳法給左溪朗禪師（左溪朗禪師，東陽弟子）。從縉雲到左溪，以玄珠（比喻佛法精髓）相付，只是在日暮時分休息罷了。左溪門人中最傑出的是現在的湛然禪師（湛然禪師，左溪朗禪師弟子）。他的德行高尚，見識深遠，超越常人，辯才無礙。凡是祖師的教誨在章句中的，都引用並相信它。後來依靠這些教誨來崇尚德行、辨別迷惑的人，數不勝數。我曾經對肅說：『這座山是佛法的山丘，也像是鄒魯的洙泗（孔子講學的地方）。妙法的光輝，先師遺留的教法，都彙集在這裡。自從上元、寶曆年間以來，國家遭受寇亂，僧眾驚慌離散。可以改名建寺，修持塔廟，莊嚴佛土，迴向功德的人，有所依靠歸宿，全靠大家了。你也是我的弟子。』將這些話記錄在文章中，刻在金石上，使千年之後的人知道我們所遵循的道路。小子我稽首接受命令。所以，智者大師的本跡，教門的繼承和發揚，後代弟子的住持，都可以在這些文字中看到。文章說：諸佛出世，唯有一件大事（指開示悟入佛之知見）。天臺宗的教法根源，與佛的教法相同。偉大的智者大師，開示了其中的奧秘。記載並弘揚佛法的要義，安住在圓滿的地位。太陽照耀天空，天下充滿光明。大師出現於世，國土得到教化。無生而生，生與不生兩種狀態相互融合，如同薪盡火滅一般。山是空寂的，但佛法卻在流傳。

【English Translation】 English version: The establishment of teachings is also like this. As for the application of the teachings by the Great Master Zhiyi (智者大師, Great Master Zhiyi, founder of the Tiantai school), sometimes relaxed and sometimes tense, sometimes adopted and sometimes discarded, sometimes opened and sometimes closed, sometimes silent and sometimes speaking. He had a broad vision and was famous all over the world, becoming a master revered by both countries (referring to China and Korea). His wisdom shone like the sun, illuminating all directions. His teachings were like a great cloud pouring down sweet rain, universally nourishing all things. Therefore, those who discuss the Buddha's teachings all take the Tiantai school as their guide. And those different views and theories often retreat and cease because of this. The Great Master Zhiyi manifested his departure from the world and his passing away on Mount Tiantai. That year was the seventeenth year of the Kaihuang era (597 AD). Fame is the guest of reality, and teaching is the gateway to truth. The Great Master Zhiyi mingled with the guests and opened the gateway. He described the state he had attained, showing that he had already entered it. Therefore, the events he responded to can be understood. In that era, there were thousands who obtained the gateway to the Great Master's teachings, and thirty-two who obtained the profound mind-dharma. The person who recorded his words and deeds to pass on to later generations was Chan Master Guanding of Zhang'an (章安灌頂, Zhang'an Guanding, disciple of Great Master Zhiyi). Guanding transmitted the Dharma to Jinyun Wei (縉雲威, Jinyun Wei, disciple of Zhang'an Guanding), and Jinyun Wei transmitted the Dharma to Dongyang (東陽, Dongyang, disciple of Jinyun Wei). Dongyang and Jinyun shared the same title and were known as Little Wei at the time. Dongyang transmitted the Dharma to Chan Master Zuoqi Lang (左溪朗禪師, Chan Master Zuoqi Lang, disciple of Dongyang). From Jinyun to Zuoqi, they passed on the mysterious pearl (a metaphor for the essence of the Buddha's teachings), only resting at dusk. The most outstanding of Zuoqi's disciples is the current Chan Master Zhanran (湛然禪師, Chan Master Zhanran, disciple of Chan Master Zuoqi Lang). His virtue is noble, his knowledge is profound, he surpasses ordinary people, and his eloquence is unimpeded. All the ancestral teachings in the chapters and sentences are quoted and believed. Countless people later relied on these teachings to uphold virtue and distinguish confusion. I once said to Su: 'This mountain is the hill of Buddhism, and it is also like the Zhushui and Sishui (places where Confucius lectured) of Zou and Lu. The brilliance of the wonderful Dharma and the teachings left by the former master are all gathered here. Since the Shangyuan and Baoli years, the country has suffered from banditry, and the Sangha has been frightened and scattered. Those who can change their names to build temples, cultivate stupas, adorn the Buddha land, and dedicate merit have something to rely on and return to, all thanks to everyone. You are also my disciple.' Record these words in writing and engrave them on metal and stone, so that people thousands of years later will know the path we follow. I, the little one, bow my head and receive the command. Therefore, the original traces of the Great Master Zhiyi, the inheritance and development of the teachings, and the abbotship of later disciples can all be seen in these words. The text says: The Buddhas appear in the world for only one great matter (referring to revealing the knowledge and vision of the Buddha). The root of the Tiantai teachings is the same as the Buddha's teachings. The great Master Zhiyi revealed the mysteries within them. He recorded and promoted the essentials of the Buddha's teachings, abiding in the perfect state. The sun shines in the sky, and the world is full of light. The Great Master appears in the world, and the country is transformed. Non-birth and birth, the two states of birth and non-birth merge with each other, like the fire extinguished when the firewood is exhausted. The mountain is empty, but the Buddha's teachings are spreading.

五世之後。間生上德。微言在茲。德音允塞。明明我后。易名凈域。此山有壞。此教不極。

天臺止觀統例

唐翰林學士梁肅

夫止觀何為也。導萬法之理而復于實際者也。實際者何也。性之本也。物之所以不能復者。昏與動使之然也。照昏者謂之明。駐動者謂之靜。明與靜止觀之體也。在因謂之止觀。在果謂之智定。因謂之行。果謂之成。行者行此者也。成者證此者也。原夫聖人有以見感足以喪志動足以失方。於是乎。止而觀之。靜而明之。使其動而能靜靜而能明。因相待以成法。即絕待以照本。立大車以御正乘。大事多而總權。訊息乎不二之場。鼓舞于說三之域。至微以儘性。至賾以體神。語其近則一豪之善可通也。語其遠則重玄之門可窺也。用至圓以圓之。物無偏也。用至實以實之。物無妄也。聖人舉其言所以示也。廣其目所以告也。優而柔之。使自求之。擬而議之。使自至之。此止觀所由作也。夫三諦者何也。一之謂也。空假中者何也。一之目也。空假者相對之義。中道者得一之名。此思議之說非至一之旨也。至一即三至三即一。非相含而然也。非相生而然也。非數義也。非強名也。自然之理也。言而傳之者跡也。理謂之本。跡謂之末。本也者聖人所至之地也末也者聖人所示之教也。由本

【現代漢語翻譯】 現代漢語譯本： 五世之後，將會出現具有高尚品德的人。微妙的佛法就在這裡，美好的教誨真實而充實。英明的後世之人啊，將改變名稱為清凈的境域（凈土）。這座山可能會崩壞，但這個教法不會終結。

《天臺止觀統例》

唐朝翰林學士梁肅

止觀（Śamatha-Vipaśyanā）是做什麼的呢？它是引導萬法之理迴歸到實際（Bhūta-tathatā）的法門。實際是什麼呢？是自性的根本。事物之所以不能迴歸到本性，是因為昏昧和動搖使它們如此。照亮昏昧叫做明，止息動搖叫做靜。明與靜是止觀的本體。在因地修行時叫做止觀，在果地證得時叫做智定（Prajñā-samādhi）。因地叫做行，果地叫做成。行，是修行此法；成，是證得此法。追溯聖人的教導，是因為看到感官的刺激足以喪失意志，動搖足以迷失方向。因此，要止息而觀照，靜定而明瞭，使動搖時也能靜定，靜定時也能明瞭。依靠相對的條件來成就佛法，即從超越相對的立場來照見根本。設立大車（Mahāyāna）來駕馭正乘（正確的教法），處理眾多大事而掌握總體的權衡，在不二（Advaita）的境界中訊息，在宣說三諦（Tri-satya）的領域中鼓舞。達到極其細微之處以窮盡自性，達到極其深奧之處以體悟神妙。說到近處，即使是一絲一毫的善行也可以通達；說到遠處，重玄之門（Double Mystery）也可以窺見。用至圓的智慧來圓融一切，事物就沒有偏頗；用至實的真理來證實一切，事物就沒有虛妄。聖人舉起他的言語是爲了指示，擴大他的視野是爲了告知。寬容而溫和地引導，使人們自己去尋求；比擬而討論，使人們自己去達到。這就是止觀之所以產生的原因。三諦是什麼呢？是一個（Eka）的別稱。空（Śūnyatā）、假（Prajñapti）、中（Madhyama）是什麼呢？是一個的不同名稱。空和假是相對的意義，中道是獲得一的名稱。這只是思議的說法，不是至一的宗旨。至一即是至三，至三即是至一。不是相互包含而如此，不是相互產生而如此，不是數字的意義，不是勉強的名稱，而是自然的道理。用言語來傳達它，是事蹟；道理叫做根本，事蹟叫做末端。根本，是聖人所到達的境地；末端，是聖人所指示的教法。從根本

【English Translation】 English version: After five generations, a person of superior virtue will be born. The subtle teachings are here, and the virtuous sounds are truly abundant. O, enlightened future generations, change the name to the Pure Land (Śuddha-kṣetra). This mountain may crumble, but this teaching will not end.

General Outline of the Tiantai Śamatha-Vipaśyanā

By Liang Su, Hanlin Academician of the Tang Dynasty

What is Śamatha-Vipaśyanā (止觀)? It is the Dharma gate that guides the principles of all dharmas back to reality (Bhūta-tathatā). What is reality? It is the root of the nature. The reason why things cannot return to their nature is because ignorance and agitation cause them to be so. Illuminating ignorance is called clarity, and stopping agitation is called stillness. Clarity and stillness are the substance of Śamatha-Vipaśyanā. When practiced in the causal stage, it is called Śamatha-Vipaśyanā; when realized in the fruition stage, it is called wisdom and samādhi (Prajñā-samādhi). The causal stage is called practice, and the fruition stage is called accomplishment. Practice is practicing this Dharma; accomplishment is realizing this Dharma. Tracing back to the teachings of the sages, it is because they saw that sensory stimulation is enough to lose will, and agitation is enough to lose direction. Therefore, one should stop and contemplate, be still and understand, so that one can be still even when agitated, and understand even when still. Rely on relative conditions to accomplish the Dharma, that is, illuminate the root from the position of transcending relativity. Establish the Great Vehicle (Mahāyāna) to steer the right vehicle (correct teachings), handle many major events and grasp the overall balance, take respite in the realm of non-duality (Advaita), and inspire in the realm of expounding the Three Truths (Tri-satya). Reach the extremely subtle to exhaust the nature, and reach the extremely profound to embody the divine. Speaking of the near, even a trace of good deeds can be understood; speaking of the far, the gate of Double Mystery (重玄之門) can be glimpsed. Use the most complete wisdom to harmonize everything, and things will have no bias; use the most real truth to verify everything, and things will have no falsehood. The sage raises his words to indicate, and expands his vision to inform. Guide with tolerance and gentleness, so that people can seek it themselves; compare and discuss, so that people can reach it themselves. This is why Śamatha-Vipaśyanā arises. What are the Three Truths? They are different names for One (Eka). What are emptiness (Śūnyatā), provisional existence (Prajñapti), and the Middle Way (Madhyama)? They are different names for One. Emptiness and provisional existence are relative meanings, and the Middle Way is the name for obtaining One. This is just a speculative statement, not the purpose of the Ultimate One. The Ultimate One is the Ultimate Three, and the Ultimate Three is the Ultimate One. It is not so because they contain each other, it is not so because they produce each other, it is not a numerical meaning, it is not a forced name, but a natural principle. To convey it in words is a trace; the principle is called the root, and the trace is called the end. The root is the realm reached by the sages; the end is the teaching indicated by the sages. From the root

以垂跡。則為小為大為通為別為頓為漸為顯為秘為權為實為定為不定。循跡以返本。則為一為大為圓為實為無住為中為妙為第一義。是三一之蘊也。所謂空者通萬法為言。假者立萬法為言。中者妙萬法為言也。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。舉中則無法非中。目假則無法非假。舉空則無法不空。成之謂之三德。修之謂之三觀。舉其要則聖人極深研幾窮理盡性之說乎。昧者使明。塞者使通。通則悟。悟則至。至則常。常則盡矣。明則照。照則化。化則成。成則一矣。聖人有以彌綸萬法而不差。旁礴萬劫而不遺。燾載恒沙而不有。復歸無物而不無。寓名之曰佛。強號之曰覺。究其旨其解脫自在莫大乎極妙之德乎。夫三觀成功者如此。所謂圓頓者。非漸次非不定。指論十章之義也。十章者。恢演始末通道之關也。五略者。舉其宏綱截流之津也。十境者。發動之機立觀之諦也。十乘者。妙用所修發行之門也。止於正觀而終於見境者。義備故也。闕其餘者非所修之要故也。乘者何也。載物而運者也。十者何也。成載之事者也。知其境之妙不行而至者。德之上也。乘一而已矣。豈藉夫九哉。九者非他相生之說。未至者之所踐也。故發心者發無所發。安心者安無所安。破遍者遍無所破。爰至余乘皆不得

已而說也。至於別其義例判為章目。推而廣之不為繁。統而蕳之不為少。如連環不可解也。如貫珠不可雜也。如懸鏡不可弇也(音奄蓋也)如通川不可遏也。義家多門非諍論也。案經證義非虛說也。辨四教淺深事有源也。成一事因緣理無遺也。噫止觀其救世明道之書乎。非夫聖智超絕卓爾獨立。其孰能為乎。非夫聰明深達得意忘象。其孰能知乎。今之人乃專用章句文字從而釋之。又何疏漏耶。或稱不思議境與不思議事。皆極聖之域。等覺至人猶所未盡。若凡夫生滅心行三惑浩然。于言說之中推上妙之理。是猶醯雞而說大鵬夏蟲之議曾冰(曾層同)。其不可見明矣。今止觀之說文字萬數。廣論果地無益初學。豈如闇然自修功至自至。何必以早計為事乎。是大不然。凡所謂上聖之域。豈隔闊遼夐與凡境天絕歟(夐虛正反遠絕之義)是唯一性而已。得之謂悟。失之謂迷。一理而已。迷而為凡。悟而為聖。迷者自隔。理不隔也。失者自失。性不失也。止觀之作。所以辨同異而究聖神。使群生正性而順理者也。正性順理。所以行覺路而至妙境也。不知此教者則學何所入。功何所施。智何所發。譬以無目昧乎日月之光。行於重險之處。顛踣(蒲目反僵)墮落。可勝紀哉。噫去聖久遠賢人不出。庸昏之徒含識而已。致使魔邪詭惑諸黨

【現代漢語翻譯】 現代漢語譯本： 之後，智者對《摩訶止觀》進行了闡述。爲了區分其中的義理，將其劃分爲章節和條目。推廣其內容，也不會顯得繁瑣；概括其要點，也不會顯得簡略。它就像環環相扣的鏈條，無法解開；又像用繩子貫穿的珍珠，無法混雜；又像懸掛的鏡子，無法遮蓋（弇，音yǎn，遮蓋的意思）；又像暢通的河流，無法阻擋。各家對義理的理解各有側重，但這並不是爲了爭論；依據經典來論證義理，這並不是虛假的說法；辨析天臺四教（藏、通、別、圓）的淺深，事情是有根源的；成就一件事情，都是有因緣的，道理上沒有遺漏。 啊！《止觀》真是一部救世明道的著作啊！如果不是聖人的智慧超絕，卓然獨立，誰能夠做到呢？如果不是聰明人深刻通達，領會其意而忘卻表象，誰能夠理解呢？現在的人只是專門使用章節和文字來解釋它，這又怎麼能避免疏漏呢？ 有些人說，『不思議境』和『不思議事』，都是極聖的境界，即使是等覺菩薩這樣的人也未能完全窮盡。如果凡夫用生滅的心去修行，三惑（見思惑、塵沙惑、無明惑）浩瀚無邊，卻在言語之中推求最上妙的道理，這就好像醯雞（一種小蟲）談論大鵬，夏天的蟲子議論冰雪（曾，同『層』）。這是顯而易見不可能理解的。現在《止觀》的文字有數萬字，廣泛地論述果地的境界，對初學者沒有益處。難道像默默地自己修行，功到自然成那樣更好嗎？何必以求早為目標呢？』 這是非常不對的。所謂的上聖的境界，難道是與凡夫的境界隔絕，遙遠得像天淵之別嗎（夐，虛空、遙遠、隔絕的意思）？其實這只是一性而已。得到它就叫做悟，失去它就叫做迷，只是一個道理而已。迷失了就是凡夫，覺悟了就是聖人。迷失的人自己隔絕了，道理並沒有隔絕；失去的人自己失去了，本性並沒有失去。《止觀》的寫作，就是爲了辨別同異而探究聖神，使眾生端正本性而順應真理。端正本性，順應真理，才能行走在覺悟的道路上，到達美妙的境界。不瞭解這部教典的人，那麼學習從何入手？功夫如何施展？智慧如何啓發？這就好比沒有眼睛的人，對日月的光明一無所知，行走在重重危險的地方，顛仆（蒲目反，僵倒）墮落，這樣的事情怎麼能數得清呢？ 唉！遠離聖人的時代已經很久了，賢人也不再出現。平庸昏聵的人只是有意識而已，以致於魔邪的詭異迷惑了各種黨派。

【English Translation】 English version: Afterwards, he expounded on it. As for distinguishing its meanings and examples, he divided it into chapters and sections. Expanding upon it does not make it cumbersome; summarizing its essentials does not make it sparse. It is like interlocking rings that cannot be separated, like pearls strung together that cannot be mixed, like a suspended mirror that cannot be covered (弇, pronounced yǎn, meaning to cover), like a flowing river that cannot be dammed. The various schools have different emphases on the meaning, but this is not for contention. Examining the scriptures to verify the meaning is not a false statement. Discriminating the shallowness and depth of the Four Teachings (Tripitaka, Common, Distinct, and Perfect) has its source. Accomplishing a matter has its causes and conditions, and there are no omissions in principle. Ah! The 止觀 (Zhǐ Guān) is truly a book of saving the world and illuminating the path! If it were not for the transcendent wisdom of a sage, standing alone, who could do it? If it were not for a wise person who deeply understands, grasping the meaning and forgetting the form, who could understand it? Now, people only use chapters and sentences to interpret it, how can they avoid omissions? Some say, 'The 不思議境 (bù sī yì jìng) [inconceivable realm] and 不思議事 (bù sī yì shì) [inconceivable matters] are both the realms of the utmost sage, which even those at the stage of Equal Enlightenment have not fully exhausted. If ordinary people use their minds of arising and ceasing to cultivate, with the boundless Three Illusions (Illusions of Views and Thoughts, Illusions of Dust and Sand, Illusions of Ignorance), yet seek the most sublime principle in words, it is like a 醯雞 (xī jī) [a small insect] discussing the 大鵬 (dà péng) [a giant bird], or a summer insect discussing ice and snow (曾, same as '層'). It is clearly impossible to understand.' Now, the words of the 止觀 (Zhǐ Guān) number in the tens of thousands, extensively discussing the realm of the fruition, which is of no benefit to beginners. Is it better to cultivate silently on one's own, so that when the merit is sufficient, it will naturally come? Why must one make haste the goal?' This is very wrong. Are the so-called realms of the supreme sage separated and distant, as far apart from the realms of ordinary people as heaven and earth (夐, meaning emptiness, remoteness, and separation)? In fact, it is only one nature. Obtaining it is called enlightenment, losing it is called delusion, it is only one principle. Deluded, one is an ordinary person; enlightened, one is a sage. The deluded separate themselves, but the principle is not separated; those who lose lose themselves, but the nature is not lost. The writing of the 止觀 (Zhǐ Guān) is to distinguish similarities and differences and to investigate the sacred and divine, to enable all beings to correct their nature and follow the truth. Correcting one's nature and following the truth is the way to walk the path of enlightenment and reach the wonderful realm. Those who do not understand this teaching, then where does learning begin? How is effort applied? How is wisdom developed? It is like a person without eyes, ignorant of the light of the sun and moon, walking in a place of great danger, stumbling (蒲目反, falling) and falling, how can such things be counted? Alas! It has been a long time since the departure of the sages, and wise people no longer appear. Mediocre and ignorant people are merely conscious, causing the demonic and heretical to deceive and confuse various parties.

並熾空有云云。為坑為阱。膠于文句不敢動者。有流於漭(音莽水大貌)浪不能住者。有太遠而甘心不至者。有太近而我身即是者。有枯木而稱定者。有竅號而稱慧者。有奔走非道而言權者。有假于鬼神而言通者。有放心而為廣者。有罕言而為密者。有齒舌潛傳為口訣者。凡此之類自立為祖繼祖為家。反經非聖。昧者不覺。仲尼有言。道之不明也。我知之矣。由物累也。悲夫。隋開皇十七年大師去世。皇朝建中垂二百載。以斯文相傳。凡五家師。其始曰灌頂。其次曰縉雲威。又其次曰東陽威。又其次曰左溪朗公。其五曰荊溪然公。頂公于同門中慧解第一。能奉師訓整合此書蓋不以文辭為本故也。或失則繁。或得則野。當二威之際緘授而已。其道不行。天寶中左溪始弘解說。而知者蓋寡。荊溪廣以傳記數十萬言。網羅遺法(勤矣。備矣)。荊溪滅后。知其說者適三四人。古人云。生而知之者上也。學而知之者次也。困而學之又其次也。夫生而知之者。蓋性德者也。學而知之者。天機深者也。若嗜慾深。耳目塞。雖學而不能知。斯為下矣。今夫學者。內病于蔽外役於煩。沒世不能通其文。數年不能得其益。則業文為之屨校(音教械也)梏(姑沃反械手也)足也。棼(音汾治絲)句為之簸糠瞇目(瞇莫貝反目不明)也。以不

【現代漢語翻譯】 現代漢語譯本：

關於『並熾空有』的說法，有些人將其視為陷阱。他們拘泥於文字，不敢變通；有些人則像在茫茫大海中漂流，無法停留；有些人覺得目標太遙遠，甘心不去追求；有些人則認為目標太近，『我身即是』；有些人像枯木一樣，自稱入定；有些人裝神弄鬼，自稱有智慧；有些人奔走于邪路，卻說是權宜之計；有些人假借鬼神的名義，自稱神通；有些人放縱自己的心，認為是廣闊；有些人很少說話，認為是深密；有些人用口頭秘密傳授，認為是口訣。凡此種種，他們都自立為祖師，將祖師的教義當作家法，違背經典，背離聖賢之道。愚昧的人卻不覺醒。孔子曾說：『道的不能彰明，我是知道的，這是由於外物的拖累啊！』真是可悲啊！隋朝開皇十七年，智者大師去世。唐朝建中時期，已經過去近兩百年，他的學說通過師徒相傳。共有五位祖師：第一位是灌頂（智者大師弟子，傳其教義者），第二位是縉雲威（灌頂的弟子），第三位是東陽威（縉雲威的弟子），第四位是左溪朗公（東陽威的弟子），第五位是荊溪然公（左溪朗公的弟子）。灌頂在同門中智慧和理解力最強，能夠遵循老師的教誨，整合此書，大概是不以文辭為根本的緣故。有時有所缺失，則顯得繁瑣；有時有所得，則顯得粗野。在縉雲威和東陽威的時代，只是秘密傳授而已，他的學說沒有得到廣泛傳播。天寶年間，左溪朗公開始弘揚解說，但知道的人很少。荊溪然公廣泛地用數十萬字的傳記來網羅遺留下來的教法（真是勤奮啊，完備啊！）。荊溪然公去世后，知道他的學說的人只有三四個人。古人說：『生下來就知道的人是最高等的，通過學習才知道的人是次一等的，遇到困難才學習的人又是次一等的。』生下來就知道的人，大概是具有天性之德的人；通過學習才知道的人，是天資深厚的人。如果嗜慾深重，耳目閉塞，即使學習也不能理解，這就是最下等的了。現在的學習者，內在被矇蔽所困擾，外在被煩惱所役使，終其一生也不能通曉經文，幾年也不能得到益處，那麼學習經文就成了束縛手腳的刑具，糾纏于字句就像用簸箕揚糠，使眼睛昏花。用不 English version:

Regarding the sayings of 'both affirming emptiness and existence,' some regard them as pitfalls. They are fixated on the literal meaning of the texts, daring not to be flexible; some drift in a vast ocean, unable to settle; some feel the goal is too distant, willingly giving up the pursuit; some believe the goal is too close, saying 'my body is it'; some are like withered trees, claiming to be in samadhi; some feign enlightenment, claiming to have wisdom; some run on wrong paths, calling it expediency; some borrow the name of ghosts and spirits, claiming to have supernatural powers; some let go of their minds, considering it vastness; some rarely speak, considering it secrecy; some transmit teachings secretly through word of mouth, considering it the oral tradition. All of these kinds establish themselves as patriarchs, treating the patriarch's teachings as family law, violating the scriptures, and deviating from the path of the sages. The ignorant are not awakened. Confucius once said, 'The way is not clear, I know it. It is due to the burden of external things!' How sad! In the seventeenth year of the Kaihuang era of the Sui Dynasty, Great Master Zhiyi (智者大師) passed away. During the Jianzhong period of the Tang Dynasty, nearly two hundred years had passed, and his teachings were transmitted through teachers and disciples. There were five patriarchs in total: the first was Guanding (灌頂) (Zhiyi's disciple, who transmitted his teachings), the second was Jinyun Wei (縉雲威) (Guanding's disciple), the third was Dongyang Wei (東陽威) (Jinyun Wei's disciple), the fourth was Zuoxi Langgong (左溪朗公) (Dongyang Wei's disciple), and the fifth was Jingxi Ran (荊溪然) (Zuoxi Langgong's disciple). Guanding was the most intelligent and insightful among his peers, and he was able to follow the teacher's teachings and compile this book, probably because he did not take the literal meaning of the texts as the foundation. Sometimes there were omissions, which made it seem cumbersome; sometimes there were gains, which made it seem crude. During the time of Jinyun Wei and Dongyang Wei, it was only transmitted secretly, and his teachings were not widely spread. During the Tianbao era, Zuoxi Langgong began to promote explanations, but few people knew about it. Jingxi Ran widely used hundreds of thousands of words of biographies to collect the remaining teachings (truly diligent and complete!). After Jingxi Ran passed away, only three or four people knew his teachings. The ancients said, 'Those who know from birth are the highest, those who know through learning are the next, and those who learn when faced with difficulties are the next.' Those who know from birth are probably those who have innate virtue; those who know through learning are those who have deep natural talent. If desires are heavy and the ears and eyes are blocked, even if they learn, they cannot understand, and this is the lowest. Today's learners are troubled by inner obscurations and burdened by external煩惱, and they cannot understand the scriptures throughout their lives, nor can they gain benefits in a few years. Then, learning the scriptures becomes a shackle that binds their hands and feet, and getting entangled in the sentences is like using a dustpan to winnow chaff, blinding their eyes. Using not

【English Translation】 English version:

Regarding the sayings of 'both affirming emptiness and existence,' some regard them as pitfalls. They are fixated on the literal meaning of the texts, daring not to be flexible; some drift in a vast ocean, unable to settle; some feel the goal is too distant, willingly giving up the pursuit; some believe the goal is too close, saying 'my body is it'; some are like withered trees, claiming to be in samadhi; some feign enlightenment, claiming to have wisdom; some run on wrong paths, calling it expediency; some borrow the name of ghosts and spirits, claiming to have supernatural powers; some let go of their minds, considering it vastness; some rarely speak, considering it secrecy; some transmit teachings secretly through word of mouth, considering it the oral tradition. All of these kinds establish themselves as patriarchs, treating the patriarch's teachings as family law, violating the scriptures, and deviating from the path of the sages. The ignorant are not awakened. Confucius once said, 'The way is not clear, I know it. It is due to the burden of external things!' How sad! In the seventeenth year of the Kaihuang era of the Sui Dynasty, Great Master Zhiyi (智者大師) passed away. During the Jianzhong period of the Tang Dynasty, nearly two hundred years had passed, and his teachings were transmitted through teachers and disciples. There were five patriarchs in total: the first was Guanding (灌頂) (Zhiyi's disciple, who transmitted his teachings), the second was Jinyun Wei (縉雲威) (Guanding's disciple), the third was Dongyang Wei (東陽威) (Jinyun Wei's disciple), the fourth was Zuoxi Langgong (左溪朗公) (Dongyang Wei's disciple), and the fifth was Jingxi Ran (荊溪然) (Zuoxi Langgong's disciple). Guanding was the most intelligent and insightful among his peers, and he was able to follow the teacher's teachings and compile this book, probably because he did not take the literal meaning of the texts as the foundation. Sometimes there were omissions, which made it seem cumbersome; sometimes there were gains, which made it seem crude. During the time of Jinyun Wei and Dongyang Wei, it was only transmitted secretly, and his teachings were not widely spread. During the Tianbao era, Zuoxi Langgong began to promote explanations, but few people knew about it. Jingxi Ran widely used hundreds of thousands of words of biographies to collect the remaining teachings (truly diligent and complete!). After Jingxi Ran passed away, only three or four people knew his teachings. The ancients said, 'Those who know from birth are the highest, those who know through learning are the next, and those who learn when faced with difficulties are the next.' Those who know from birth are probably those who have innate virtue; those who know through learning are those who have deep natural talent. If desires are heavy and the ears and eyes are blocked, even if they learn, they cannot understand, and this is the lowest. Today's learners are troubled by inner obscurations and burdened by external煩惱, and they cannot understand the scriptures throughout their lives, nor can they gain benefits in a few years. Then, learning the scriptures becomes a shackle that binds their hands and feet, and getting entangled in the sentences is like using a dustpan to winnow chaff, blinding their eyes. Using not

能喻之師。教不領之弟子。止觀所以未光大於時也。予常慼慼。於是整其宏綱撮其機要。理之所存教之所急。或易置之。或引伸之。其義之迂其辭之鄙。或剃除之或潤色之。凡浮疏之患十愈其九。廣略之宜三存其一。是祛鄙滯導蒙童。貽諸他人則吾豈敢。若同見同行且不以止觀罪我。亦無隱乎爾。建中上元甲子。首事筆削。三歲歲在析木之津功畢云耳。

智者大師傳論

唐安定梁肅敬之

論曰。修釋氏之訓者務三而已。曰戒定慧。斯道也始於發心成於妙覺。經緯於三乘導達于萬行。而能事備焉。昔法王出世。由一道清凈用一音演說。機感不同所聞蓋異。故五時五味半滿權實偏圓小大之義。播於諸部粲然殊流。要其所歸無越一實。故經曰。雖說種種道其實為佛乘。又曰。開方便門示真實相。喻之以眾流入海標之以不二法門自他兩得同詣秘密。此教之所由作也。暨鶴林滅而法網散。神足隱而宗涂異。各權所據矛盾更作。其中或三昧示生。四依出現應機不等。持論亦別。故攝論。地持。成實。唯識之類。分路並作。非有非空之談。莫能一貫。既而去聖滋遠。其風益扇。說法者桎梏于文字(桎音質足械梏姑沃手械)莫知自解。習禪者虛無其性相不可牽復。是此者非彼。未得者謂證。慧解之道流以忘返。身口

【現代漢語翻譯】 現代漢語譯本：可以比作老師，教導不能領悟的弟子，這就是止觀之法未能弘揚光大的原因啊。我常常為此感到憂慮。於是整理其宏大的綱要，選取其中的精要，對於義理存在的地方，教義迫切需要的地方，有的重新安置，有的加以引申。對於義理的迂腐，文辭的鄙陋，有的刪除，有的潤色。總的來說，浮泛疏漏的毛病十成中改正了九成，內容廣略的適宜性保留了十分之三。這只是爲了去除鄙陋，引導矇昧的兒童，如果傳給其他人，我怎麼敢呢？如果是志同道合的人，並且不因為我修改止觀而責怪我，我也就沒有什麼可隱瞞的了。建中上元甲子年，開始從事筆削工作，三年後，在析木之津完成。

智者大師傳論

唐安定梁肅敬之

論曰：修習釋迦牟尼教誨的人，致力於三個方面：戒、定、慧。這條道路，開始於發心，成就於妙覺，貫穿於三乘，引導達到萬行，這樣才能完備。過去法王出世，用一道清凈，用一音演說，眾生的根機和感受不同，所聽到的理解也不同。所以五時五味、半滿權實、偏圓小大的義理，傳播於各個部派，燦爛而又各不相同。但要說到最終的歸宿，沒有超過一實相的。所以經書上說：『雖然說了種種道，其實都是爲了佛乘。』又說：『開啟方便之門，顯示真實之相。』可以比喻為眾多的河流流入大海，標榜為不二法門，自利利他，共同達到秘密的境界。這就是佛教產生的原因。等到佛陀涅槃，佛法之網散開，有神通的僧人隱退，宗派的道路各不相同，各自堅持自己的觀點，矛盾不斷產生。其中或許有三昧示現，四依出現，應機施教各有不同，所持的理論也各不相同。所以像《攝大乘論》、《地持論》、《成實論》、《唯識論》之類的論著，分道揚鑣，同時出現。對於非有非空的談論，沒有人能夠貫穿統一。等到離聖人越來越遠，這種風氣更加盛行。說法的人被文字所束縛（桎音質，足械；梏音姑沃，手械），不知道如何解脫自己。習禪的人，認為自性是虛無的，性相不可捉摸。認為這個是對的，那個是錯的，沒有證悟的人，卻自以為已經證悟。慧解的道路，一去不復返。身口

【English Translation】 English version: It can be likened to a teacher instructing a disciple who cannot comprehend, which is why the practice of Zhi Guan (止觀, calming and insight meditation) has not been widely propagated. I often worry about this. Therefore, I have organized its grand outline, selected its essential points, and for the places where the principles exist and the teachings are urgently needed, some have been repositioned, and some have been extended. For the obscurity of the principles and the vulgarity of the language, some have been removed, and some have been polished. In general, nine out of ten of the problems of superficiality and negligence have been corrected, and three out of ten of the appropriateness of breadth and brevity have been retained. This is only to remove vulgarity and guide ignorant children. If it is passed on to others, how dare I? If it is someone with the same views and practices, and they do not blame me for modifying Zhi Guan, then I have nothing to hide. In the Jiazi year of Jianzhong Shangyuan, I began the work of editing, and after three years, it was completed in the Jin of Ximu.

Treatise on the Biography of Zhi Zhe (智者) Master

By Liang Su Jingzhi (梁肅敬之) of Anding (安定) during the Tang Dynasty

The treatise says: Those who cultivate the teachings of Shakyamuni (釋迦牟尼) are devoted to three things: precepts (戒), concentration (定), and wisdom (慧). This path begins with the aspiration of Bodhicitta (發心), is accomplished with wonderful enlightenment (妙覺), runs through the Three Vehicles (三乘), and guides to the myriad practices (萬行), so that it can be complete. In the past, the Dharma King (法王) appeared in the world, using one pure path and one sound to expound the Dharma. Sentient beings have different capacities and feelings, and what they hear and understand is also different. Therefore, the principles of the Five Periods and Five Flavors (五時五味), the provisional and the real (半滿權實), the partial and the complete (偏圓), and the small and the great (小大) were spread among the various schools, brilliant and distinct. But to speak of the ultimate destination, there is nothing beyond the One Reality (一實). Therefore, the scriptures say: 'Although various paths are spoken of, in reality, they are all for the Buddha Vehicle (佛乘).' And it also says: 'Open the door of expedient means (方便門) to reveal the true aspect (真實相).' It can be likened to numerous rivers flowing into the sea, and it is marked by the non-dual Dharma gate (不二法門), benefiting both oneself and others, and jointly reaching the realm of secrecy. This is the reason why Buddhism arises. When the Buddha entered Nirvana (鶴林滅) and the net of Dharma scattered, and the monks with supernatural powers (神足) retreated, the paths of the schools became different, and each insisted on their own views, and contradictions arose constantly. Among them, perhaps there were Samadhi manifestations (三昧示生), and the Four Reliances (四依) appeared, teaching according to different capacities, and the theories held were also different. Therefore, treatises such as the She Dasheng Lun (攝大乘論, Mahāyānasaṃgraha), Di Chi Lun (地持論, Bodhisattvabhūmi), Cheng Shi Lun (成實論, Tattvasiddhi Śāstra), and Wei Shi Lun (唯識論, Vijñāptimātratā) emerged in different ways at the same time. No one can unify the discussions on non-being and non-emptiness. As the distance from the sages increased, this trend became more prevalent. Those who preach the Dharma are shackled by words (桎音質, 足械; 梏音姑沃, 手械), and do not know how to liberate themselves. Those who practice Chan (禪) think that self-nature is empty, and that characteristics cannot be grasped. They think that this is right and that is wrong, and those who have not attained enlightenment think that they have already attained it. The path of wisdom and understanding is gone forever. Body and mouth

之事蕩而無章。於是法門之大統。或幾乎息矣。既而教不終否。而至人利見。慧文慧思或躍相繼。法雷之震未普。故木鐸重授于天臺大師。大師象身子善現之超悟。備帝堯大舜之休相。贊龍樹之遺論。從南嶽之妙解。然後用三種止觀成一事因緣。括萬物於一心。開十乘於八教。戒定慧之說。空假中之觀。坦然明白可舉而行。於是教無遺法。法無棄人。人無廢心。心無擇行。行有所證。證有其宗。大師教門所以為盛。故其在世也。光昭天下為帝王師範。其去世也。往來上界為慈氏輔佐。卷舒于普門示現。降德于如來所使。階位境智蓋無德而稱焉。於戲應跡雖往微言不墜。習之者猶足以抗折百家昭示三藏。又況聞而能思。思而能修。修而能進。進而不已者歟。斯人也雖曰未證。吾必謂之近矣。今之人正信者鮮。啟禪關者。或以無佛無佛法何罪何善之化化之。中人以下馳騁愛慾之徒出入衣冠之類。以為斯言至矣。且不逆耳私慾不廢。故從其門者。若飛蛾之赴明燭破塊之落空谷。殊不知坐致焦爛而不能自出。雖欲益之而實損之。與夫眾魔外道為害一揆。由是觀之。此宗之大訓。此教之旁濟。其于天下為不侔矣。自智者傳法五世至今湛然大師。中興其道。為予言之如此。故錄之以繫於篇(一名天臺法門議)。

聖安寺無姓

【現代漢語翻譯】 現代漢語譯本： 這種狀況放蕩而沒有章法，以至於佛法的大統幾乎要斷絕了。然而佛法不會永遠衰敗，有德之士終會出現。慧文、慧思兩位大師相繼而出，但佛法的震動還不夠普及，所以天臺大師再次承擔起傳授佛法的重任。大師具有如同善現（須菩提，佛陀的十大弟子之一，以解空第一著稱）一樣的超凡領悟力，具備帝堯、大舜那樣的美好品德，讚揚龍樹菩薩遺留下來的論著，繼承南嶽慧思的精妙見解，然後用三種止觀（體空觀、假名觀、中道觀）成就一大事因緣，將萬物歸納於一心，在八教（化法四教、化儀四教）中開顯十乘觀法。戒、定、慧的學說，空、假、中的觀法，都坦然明白，可以實踐。這樣，佛法沒有遺漏，眾生沒有被拋棄，人們沒有荒廢自己的心，心沒有選擇錯誤的修行，修行有所證悟，證悟有其宗旨。天臺大師的教門因此而興盛。所以，大師在世時，光照天下，是帝王的師範；他去世后，往來於上界，是彌勒菩薩的輔佐。他在普門示現中卷舒自如，將美德降臨于如來所派遣之處。他的階位、境界、智慧，實在是沒有什麼可以稱讚的了。唉！應化之跡雖然已經過去，但精微的教言沒有墜落。學習它的人，仍然足以駁倒百家學說，昭示三藏經典。更何況那些聽了能夠思考，思考了能夠修行，修行了能夠進步，進步而不停止的人呢？這樣的人，即使說還沒有證悟，我也一定會說他離證悟不遠了。現在的人，真正信仰佛法的人很少。開啟禪關的人，或者用『無佛、無法，何罪何善』的邪說來教化眾生。中等資質以下，放縱愛慾的人，以及那些出入于官場的人，認為這種說法是至理名言，並且不違背自己的私慾，所以追隨他們的人，就像飛蛾撲向明亮的蠟燭，破土塊落入空曠的山谷，最終只能坐等焦爛而無法自拔。雖然想幫助他們，實際上卻是在損害他們，與那些眾魔外道危害眾生沒有什麼區別。由此看來，天臺宗的大訓，這種教法的廣泛救濟，對於天下來說是多麼的不同尋常啊！從智者大師傳法五世，直到湛然大師，中興了天臺宗的道統。他為我講述了這些，所以我記錄下來，附於篇末（篇名：《天臺法門議》）。 聖安寺無姓

【English Translation】 English version: This situation was dissolute and without order, to the point that the great tradition of the Dharma was almost cut off. However, the Dharma will not decline forever, and virtuous people will eventually appear. Masters Huiwen and Huisi emerged one after another, but the reverberation of the Dharma was not yet widespread enough, so Great Master Tiantai once again took on the responsibility of transmitting the Dharma. The Great Master possessed extraordinary enlightenment like Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), possessed the excellent virtues of Emperor Yao and Emperor Shun, praised the treatises left behind by Nagarjuna (a famous Indian philosopher), and inherited the profound insights of Nanyue Huisi. Then, he used the three kinds of cessation and contemplation (emptiness contemplation, provisional existence contemplation, and middle way contemplation) to accomplish the great event and cause, summarizing all things in one mind, and revealing the ten vehicles within the eight teachings (four teachings of method, four teachings of form). The teachings of morality, concentration, and wisdom, the contemplations of emptiness, provisional existence, and the middle way, are all clear and understandable, and can be practiced. In this way, no Dharma was omitted, no sentient being was abandoned, people did not waste their minds, the mind did not choose the wrong practice, practice had its realization, and realization had its purpose. The Great Master Tiantai's teachings therefore flourished. Therefore, when the Great Master was alive, he illuminated the world and was a model for emperors; after his death, he traveled to the upper realms and was an assistant to Maitreya Bodhisattva. He freely manifested in the Universal Gate, and bestowed virtues upon those sent by the Tathagata. His rank, realm, and wisdom are truly beyond praise. Alas! Although the traces of his incarnation have passed, the subtle teachings have not fallen. Those who study it are still able to refute hundreds of schools of thought and reveal the three baskets of scriptures. Moreover, what about those who can think after hearing, practice after thinking, progress after practicing, and not stop progressing? Even if it is said that such a person has not yet attained enlightenment, I would certainly say that he is not far from enlightenment. Today, there are few people who truly believe in the Dharma. Those who open the gate of Chan, or use the heretical saying of 'no Buddha, no Dharma, what sin, what good' to teach sentient beings. Those of mediocre ability and below, those who indulge in love and desire, and those who enter and leave officialdom, believe that this saying is the ultimate truth, and do not violate their own selfish desires, so those who follow them are like moths flying towards a bright candle, or broken clods falling into an empty valley, ultimately only waiting to be burned and unable to extricate themselves. Although they want to help them, they are actually harming them, and there is no difference from those demons and heretics who harm sentient beings. From this point of view, the great teachings of the Tiantai school, this widespread salvation of the teachings, is so extraordinary for the world! From the transmission of the Dharma by Great Master Zhiyi for five generations, until Great Master Zhanran, he revived the tradition of the Tiantai school. He told me these things, so I recorded them and attached them to the end of the chapter (chapter name: 'Discussion on the Tiantai Dharma Gate'). Unnamed from Sheng'an Temple

和尚碑

唐禮部員外郎柳宗元

維年月日。岳州大和尚終於聖安寺。凡為僧若干年。年若干有名無姓。世莫知其閭里宗族。所設施者有問焉。而以告曰。性五姓也。其原無初其胄無終。承于釋師以系道本。吾無姓耶。法劍云者我名也。實且不有名惡乎存。吾有名耶。性海吾鄉也。法界吾宇也。戒為之墉。慧為之門。以守則固。以居則安。吾閭里不具乎。度門道品其數無極。菩薩大士其眾無涯。吾與之戚而不吾異也。吾宗族不大乎。其道可聞者如此。而止讀法華經金剛般若經。數逾千萬。或譏以有為。曰吾未嘗作。嗚呼佛道逾遠異端競起。唯天臺大師為得其說。和尚紹承本統以順中道。凡受教者不失其宗。生物流動趣向混亂。惟極樂正路為得其歸。和尚勤求端愨以成至愿。凡聽信者不惑其道。或譏以有跡。曰吾未嘗行。始居防州龍興寺。中徙居是州。作道場于楞伽北峰。不越閫者五十祀。和尚凡所嚴事。皆世高德。始出家事而依者曰卓然師。居南陽立山葬岳州。就受戒者曰道穎師。居荊州。弟子之首曰懷遠師。居長沙安國寺為南嶽戒法。歲來侍師。會其終遂以某日葬于卓然師塔東若干步。銘曰。道本於一。離為異門。以性為姓。乃歸其根。無名而名。師教是尊。假以示物。非吾所存。大鄉不居。大族不親。

【現代漢語翻譯】 現代漢語譯本： 和尚碑

唐朝禮部員外郎柳宗元撰文。

某年某月，岳州的大和尚在聖安寺圓寂。他做和尚若干年，年齡若干，有名無姓。世人不知道他的家鄉和宗族。有人問起他所做的事情，（他的弟子）便這樣回答：『性是五姓（指構成世界萬物的五種元素：地、水、火、風、空）的本源。它的源頭沒有開始，它的後代沒有終結。繼承于釋迦牟尼佛以維繫道的根本。我沒有姓氏嗎？法劍（Dharma Sword）是我的名字。真實的事物尚且沒有名字，哪裡還有存在？我有名字嗎？性海（Nature Sea）是我的家鄉，法界（Dharma Realm）是我的居所。戒律是圍墻，智慧是門。用它來守護就穩固，用它來居住就安寧。我的家鄉不完備嗎？度門（Door of Deliverance）、道品（Qualities of the Path），它們的數量沒有窮盡。菩薩（Bodhisattva）大士（Great Being），他們的數量沒有邊際。我與他們親近而不感到差異。我的宗族不宏大嗎？』

他所修的道可以聽到的就是這些。他只誦讀《法華經》（Lotus Sutra）和《金剛般若經》（Diamond Sutra），誦讀的次數超過千萬遍。有人譏諷他這樣做是有為法（conditioned dharma）。他說：『我未曾造作。』唉！佛道（Buddha-dharma）越來越遠，各種異端邪說競相興起。只有天臺大師（Tiantai Master）才真正領悟了其中的道理。和尚繼承並遵循天臺宗的根本宗旨，以順應中道（Middle Way）。凡是接受他教誨的人，都不會失去根本宗旨。眾生流動變化，趨向混亂，只有極樂世界（Pure Land of Ultimate Bliss）的正路才能讓他們迴歸。和尚勤奮追求，端正誠懇，以成就至高的願望。凡是聽信他教誨的人，都不會迷惑于歧途。有人譏諷他這樣做是有跡可循。他說：『我未曾行走。』

他最初居住在防州的龍興寺，後來遷居到岳州。在楞伽北峰建造道場，不曾越出寺門五十多年。和尚所敬重的人，都是世間的高尚之士。他最初出家時所依止的老師是卓然師（Zhuoran），卓然師居住在南陽，在立山安葬于岳州。他接受戒律的老師是道穎師（Daoying），道穎師居住在荊州。弟子之首是懷遠師（Huaiyuan），懷遠師居住在長沙安國寺，奉行南嶽的戒法。每年都來侍奉和尚。適逢和尚圓寂，於是選在某日將他安葬在卓然師塔的東邊若干步的地方。銘文如下：

道本於一，分離則產生不同的法門。以性為姓，乃是迴歸根本。沒有名字而又有名，這是老師所尊崇的教誨。借用假象來向世人展示，這不是我所執著的。不居住在大的家鄉，不親近大的宗族。

English version: Monk's Stele

Written by Liu Zongyuan, Vice Director of the Ministry of Rites of the Tang Dynasty.

In the month and year, the Great Monk of Yuezhou passed away at Sheng'an Temple. He had been a monk for several years, of a certain age, with a name but no surname. The world did not know his hometown or clan. When someone asked about his deeds, (his disciple) replied: 'Nature is the origin of the five elements (referring to the five elements that constitute the world: earth, water, fire, wind, and space). Its origin has no beginning, and its descendants have no end. It is inherited from Shakyamuni Buddha to maintain the root of the Dao (the Way). Do I have no surname? Dharma Sword is my name. If true things have no name, how can existence be found? Do I have a name? The Nature Sea is my hometown, and the Dharma Realm is my abode. Precepts are the walls, and wisdom is the gate. Guarding it makes it solid, and living in it makes it peaceful. Is my hometown incomplete? The Door of Deliverance and the Qualities of the Path are infinite in number. Bodhisattvas and Great Beings are boundless in number. I am close to them and do not feel different. Is my clan not grand?'

What can be heard of the Dao he cultivated is this. He only recited the Lotus Sutra and the Diamond Sutra, reciting them more than ten million times. Some ridiculed him for doing so with conditioned dharma. He said: 'I have never created anything.' Alas! The Buddha-dharma is becoming more distant, and various heresies are rising up. Only the Tiantai Master truly understood the principles. The monk inherited and followed the fundamental tenets of the Tiantai school to conform to the Middle Way. All who receive his teachings will not lose their fundamental principles. Sentient beings flow and change, tending towards chaos, and only the right path of the Pure Land of Ultimate Bliss can lead them back. The monk diligently pursued, upright and sincere, to achieve the supreme aspiration. All who believe in his teachings will not be confused by wrong paths. Some ridiculed him for doing so with traceable actions. He said: 'I have never walked.'

He first lived in Longxing Temple in Fangzhou, and later moved to Yuezhou. He built a Daoist temple on the north peak of Lengjia, never leaving the temple for more than fifty years. The people the monk respected were all noble people of the world. The teacher he first relied on when he became a monk was Master Zhuoran, who lived in Nanyang and was buried in Lishan in Yuezhou. The teacher from whom he received the precepts was Master Daoying, who lived in Jingzhou. The head of the disciples was Master Huaiyuan, who lived in Anguo Temple in Changsha and practiced the precepts of Nanyue. He came to serve the monk every year. When the monk passed away, he was buried on a certain day a few steps east of Master Zhuoran's pagoda. The inscription reads:

The Dao originates from one; separation produces different Dharma gates. Taking nature as the surname is returning to the root. Having no name and yet having a name is the teaching that the master respected. Using false appearances to show the world is not what I am attached to. Not living in a large hometown, not being close to a large clan.

【English Translation】 Modern Chinese Translation: Monk's Stele

Written by Liu Zongyuan, Vice Director of the Ministry of Rites of the Tang Dynasty.

In the month and year, the Great Monk of Yuezhou passed away at Sheng'an Temple. He had been a monk for several years, of a certain age, with a name but no surname. The world did not know his hometown or clan. When someone asked about his deeds, (his disciple) replied: 'Nature is the origin of the five elements (referring to the five elements that constitute the world: earth, water, fire, wind, and space). Its origin has no beginning, and its descendants have no end. It is inherited from Shakyamuni Buddha to maintain the root of the Dao (the Way). Do I have no surname? Dharma Sword is my name. If true things have no name, how can existence be found? Do I have a name? The Nature Sea is my hometown, and the Dharma Realm is my abode. Precepts are the walls, and wisdom is the gate. Guarding it makes it solid, and living in it makes it peaceful. Is my hometown incomplete? The Door of Deliverance and the Qualities of the Path are infinite in number. Bodhisattvas (Bodhisattva) and Great Beings (Great Being) are boundless in number. I am close to them and do not feel different. Is my clan not grand?'

What can be heard of the Dao he cultivated is this. He only recited the Lotus Sutra (Lotus Sutra) and the Diamond Sutra (Diamond Sutra), reciting them more than ten million times. Some ridiculed him for doing so with conditioned dharma (conditioned dharma). He said: 'I have never created anything.' Alas! The Buddha-dharma (Buddha-dharma) is becoming more distant, and various heresies are rising up. Only the Tiantai Master (Tiantai Master) truly understood the principles. The monk inherited and followed the fundamental tenets of the Tiantai school to conform to the Middle Way (Middle Way). All who receive his teachings will not lose their fundamental principles. Sentient beings flow and change, tending towards chaos, and only the right path of the Pure Land of Ultimate Bliss (Pure Land of Ultimate Bliss) can lead them back. The monk diligently pursued, upright and sincere, to achieve the supreme aspiration. All who believe in his teachings will not be confused by wrong paths. Some ridiculed him for doing so with traceable actions. He said: 'I have never walked.'

He first lived in Longxing Temple in Fangzhou, and later moved to Yuezhou. He built a Daoist temple on the north peak of Lengjia, never leaving the temple for more than fifty years. The people the monk respected were all noble people of the world. The teacher he first relied on when he became a monk was Master Zhuoran (Zhuoran), who lived in Nanyang and was buried in Lishan in Yuezhou. The teacher from whom he received the precepts was Master Daoying (Daoying), who lived in Jingzhou. The head of the disciples was Master Huaiyuan (Huaiyuan), who lived in Anguo Temple in Changsha and practiced the precepts of Nanyue. He came to serve the monk every year. When the monk passed away, he was buried on a certain day a few steps east of Master Zhuoran's pagoda. The inscription reads:

The Dao originates from one; separation produces different Dharma gates. Taking nature as the surname is returning to the root. Having no name and yet having a name is the teaching that the master respected. Using false appearances to show the world is not what I am attached to. Not living in a large hometown, not being close to a large clan.

淵懿內朗。沖虛外仁。聖有遺言。是究是勤。惟動惟默。逝如浮雲。教久益微。世罕究陳。爰有大智。出其真門。師以顯示。俾民惟新。情動生變。物由湮淪。爰授樂國。參乎化源。師以誘導。俾民不昏。道用不作。神行無跡。晦明俱如。生死偕寂。法付後學。施之無斁。葬從我師。無忘真宅寫是昭銘。刻茲真石。

無姓碑陰記

龍城柳宗元

無姓和尚既居是山。曰凡吾之求非在外也。吾不動矣。弘農楊公炎自道州以宰相徴過焉。以為宜居京師強以行。不可。將以聞曰。愿閑歲乃往。明年楊去相位竄謫南海上。終如其志。趙郡李萼辨博人也。為岳州盛氣欲屈其道。聞一言服為弟子。河東裴藏之舉族受教。京兆尹弘農楊公某。以其隱地為道場奉。和州刺史張惟儉。買西峰廣其居。凡以貨利委堂下者不可選紀。受之亦無言。將終命其大弟子懷遠。授以道妙。終不告其姓。或曰。周人也。信州刺史李某為之傳。長沙謝楚為行狀。博陵崔行儉為性守一篇。凡以文辭道和尚功德者。不可悉數。弘農公自餘杭命以行狀來。懷遠師自長沙以傳來。使余為碑。既書其辭。故又假其陰以記。

龍興寺凈土院記

龍城柳宗元

中州之西數萬里有國曰身毒(漢書法音乾篤即天竺也)釋迦牟尼如來示現之

【現代漢語翻譯】 現代漢語譯本： 內心深邃明朗，外表謙遜仁慈。聖人留有遺訓，要深入研究並勤奮實踐。無論是動還是靜，都像浮雲一樣逝去。教義流傳越久越衰微，世上很少有人深入研究並闡明。於是出現了一位大智慧者，出自真正的法門。老師用教義來顯示真理，使民眾煥然一新。情感波動會產生變化，事物也因此而湮沒淪喪。於是傳授極樂凈土的法門，參悟化生的根源。老師用教義來誘導，使民眾不至於昏昧。道的運用是不造作的，精神執行是沒有痕跡的。無論是晦暗還是光明，都一樣對待；無論是生死，都歸於寂滅。將佛法傳付給後來的學人，施行教化沒有厭倦。安葬我的老師，不要忘記真正的歸宿。寫下這篇墓誌銘，刻在這塊真正的石頭上。

無姓碑陰記

龍城柳宗元

無姓和尚居住在這座山中，說：『我所尋求的道不在外在。』他不再行動了。弘農楊炎公從道州被宰相徵召路過這裡，認為他應該居住在京師，極力勸他前往，但他不肯。楊炎將要把這件事上報朝廷，無姓和尚說：『希望等到空閑的年份再去。』第二年，楊炎失去相位，被貶謫到南海邊，無姓和尚最終實現了他的志向。趙郡李萼是個博學多才的人，擔任岳州刺史時，氣勢洶洶地想要駁倒無姓和尚的道，聽了他的話后，心悅誠服地做了他的弟子。河東裴藏之家全族都接受了他的教誨。京兆尹弘農楊某公，因為無姓和尚隱居的地方是道場而供奉他。和州刺史張惟儉，買下西峰來擴建他的居所。凡是用財物利益委託給佛堂的，不可選擇記載。接受這些財物，無姓和尚也不說什麼。將要去世的時候，他命令他的大弟子懷遠，傳授給他道的奧妙。始終沒有告訴別人他的姓氏。有人說，他是周朝人。信州刺史李某為他作傳。長沙謝楚為他寫行狀。博陵崔行儉為他寫了一篇《性守》。凡是用文章辭藻來稱道和尚功德的人，不可一一列舉。弘農公從餘杭派人送來行狀，懷遠師從長沙派人送來行狀，讓我為他寫碑。我已經寫了他的碑文，所以又借用碑的背面來記載這些事。

龍興寺凈土院記

龍城柳宗元

中州以西數萬里有個國家叫做身毒（按照漢朝的音譯，身毒就是天竺，也就是印度）。釋迦牟尼如來在那裡示現。

【English Translation】 English version: His inner self was profound and bright, his outward appearance humble and benevolent. The sages left behind instructions, which should be thoroughly studied and diligently practiced. Whether in motion or stillness, life passes like floating clouds. The teachings diminish over time, and few deeply study and elucidate them. Thus, a person of great wisdom emerged from the true Dharma gate. The teacher used the teachings to reveal the truth, renewing the people. Emotional fluctuations cause changes, and things are thus submerged and lost. Therefore, he imparted the Dharma of the Pure Land of Ultimate Bliss, to understand the source of transformation. The teacher guided with teachings, preventing the people from becoming deluded. The use of the Dao is non-contrived, and the movement of the spirit leaves no trace. Darkness and light are treated equally; life and death both return to stillness. The Dharma is entrusted to later learners, to practice teaching without weariness. Bury my teacher, and do not forget the true home. Write this epitaph, and carve it on this true stone.

Record on the Back of the Nameless Stele

By Liu Zongyuan of Longcheng

The nameless monk lived in this mountain, saying, 'What I seek is not external.' He ceased to act. Yang Yan, Duke of Hongnong, was summoned from Daozhou by the prime minister and passed by here. He thought the monk should live in the capital and strongly urged him to go, but he refused. Yang Yan was about to report this to the court, but the monk said, 'I wish to go in a year of leisure.' The next year, Yang Yan lost his position and was exiled to the South Sea, and the monk finally fulfilled his wish. Li E of Zhao Commandery was a learned man. As the prefect of Yuezhou, he aggressively sought to refute the monk's Dao. After hearing one word, he submitted and became his disciple. Pei Cang of Hedong and his entire family received his teachings. Yang, Duke of Hongnong, the magistrate of Jingzhao, revered the monk's hermitage as a Daoist temple and made offerings. Zhang Weijian, the prefect of Hezhou, bought the West Peak to expand his residence. The offerings of goods and profits entrusted to the hall are too numerous to record. The monk accepted them without a word. As he was about to die, he ordered his chief disciple, Huaiyuan, to transmit the mysteries of the Dao. He never revealed his surname. Some say he was from the Zhou dynasty. Li, the prefect of Xinzhou, wrote a biography for him. Xie Chu of Changsha wrote a conduct record. Cui Xingjian of Boling wrote an essay on his nature and principles. Those who praised the monk's merits with literary words are too numerous to count. Duke Yang of Hongnong sent a conduct record from Yuhang, and Master Huaiyuan sent one from Changsha, asking me to write a stele for him. I have already written the inscription, so I use the back of the stele to record these events.

Record of the Pure Land Courtyard of Longxing Temple

By Liu Zongyuan of Longcheng

Tens of thousands of miles west of Central China, there is a country called Shendu (according to the Han pronunciation, Shendu is Tianzhu, which is India). Shakyamuni Tathagata manifested there.

地。彼佛言。西方過十萬億佛土有世界曰極樂。佛號無量壽。其國無有三毒八難。眾寶以為飾。其人無有十纏九惱。群聖以為友。有能誠心大愿歸心是土者茍念力具足則往生彼國。然後出三界之外。其于佛道無退轉者。其言無所欺也。晉時廬山遠法師。作唸佛三昧詠。大勸於時。其後天臺大師著釋凈土十疑論。宏宣其教。周密微妙。迷者咸賴焉。蓋其留異跡而去者甚眾。永州龍興寺前刺史李承眰(音質大也)及僧法林。置凈土堂于寺之東偏。常奉斯事。逮今餘三十年。廉隅毀頓影象崩墜。會巽上人居其宇下(柳集余學零陵重巽。求其道積三十年。吾獨有得焉)始復理焉。上人者修最上乘解第一義。無體空析色之跡。而造乎真源。通假有借無之名。而入于實相。境與智合。事與理並。故雖往生之因亦相用不捨。誓葺茲宇以開後學。有信士圖為佛像。法相甚具焉。今刺史憑公作大門以表其位。余遂周延四阿環以廊廡。繢二大士之像繒蓋幢幡以成就之。嗚呼有能求無生之生者。知舟筏之存乎是。遂以天臺十疑論書於牆宇。使觀者起信焉。

法智大師行業碑

宋清獻公趙抃

法智大師。名知禮。字約言。金姓。世為明人。梵相奇偉性恬而器閎。初是父母禱佛求息。夜夢神僧攜一童遺之曰。此佛子羅睺羅也。

【現代漢語翻譯】 現代漢語譯本：佛說：『在西方，越過十萬億佛土，有一個世界叫做極樂世界。那裡的佛號為無量壽佛（Amitabha Buddha）。那個國度沒有貪嗔癡三毒，也沒有八難。遍地都是各種珍寶作為裝飾。那裡的人沒有十纏和九惱，眾多的聖賢作為他們的朋友。如果有人能夠以真誠的心和大愿歸向這個國土，只要念力足夠，就能往生到那個國度，然後超出三界之外，在佛道上永不退轉。』佛所說的話沒有絲毫欺騙。晉朝時，廬山慧遠法師創作了唸佛三昧詠，大力勸導當時的人們唸佛。之後，天臺智者大師撰寫了《釋凈土十疑論》，弘揚宣講凈土教義，周密而又微妙，使迷惑的人們都依賴它。大概是因為他們留下了奇異的足跡而往生凈土的人非常多。永州龍興寺前刺史李承眰（音質大也）和僧人法林，在寺廟的東邊建造了凈土堂，經常奉行唸佛之事。到現在已經三十多年了，凈土堂的墻角破損傾頹，佛像也崩塌墜落。恰逢巽上人居住在那裡（柳宗元的文集中記載：『我柳宗元在零陵遇到重巽，向他求教佛法已經三十年，我獨自有所領悟』），於是開始重新修繕凈土堂。巽上人修行最上乘佛法，理解第一義諦，不執著于有形之色而解析為空性，從而達到真如本源。他通達假有和借無的名稱，從而進入實相。境界與智慧相合，事相與理體並存。所以即使是往生凈土的因，也互相作用而不捨棄。他發誓要修繕這個凈土堂，以開啟後來的學人。有信徒繪製了佛像，佛像的法相非常莊嚴。現在刺史憑公建造了大門來標明凈土堂的位置。我於是將四周延伸，環繞著四阿，建造了廊廡，繪製了兩大菩薩的畫像，製作了幡蓋和幢幡來成就此事。 唉！有能夠尋求無生之生的人，要知道渡河的船隻就在這裡啊。於是將天臺智者大師的《釋凈土十疑論》書寫在墻壁上，使觀看的人能夠生起信心。 法智大師行業碑 宋朝清獻公趙抃 法智大師，名知禮，字約言，姓金，世代都是明州人。他的相貌奇特偉岸，性格恬淡而器量宏大。最初是他的父母向佛祈禱求子，夜裡夢見一位神僧帶著一個童子送給他們，說：『這是佛子羅睺羅（Rahula）啊。』

【English Translation】 English version: The Buddha said: 'In the West, beyond hundreds of thousands of millions of Buddha lands, there is a world called Sukhavati (Pure Land). The Buddha there is named Amitabha (Immeasurable Life). That land has none of the three poisons (greed, hatred, and delusion) or the eight difficulties. It is adorned with all kinds of treasures. The people there have none of the ten entanglements or the nine vexations. Many sages are their friends. If someone can sincerely and with great vows turn their heart to that land, as long as their power of mindfulness is sufficient, they will be reborn in that land, and then go beyond the three realms, never regressing on the path to Buddhahood.' The Buddha's words are without any deception. During the Jin Dynasty, Dharma Master Huiyuan (Huìyuǎn) of Mount Lu composed the 'Samadhi Verse on Mindfulness of the Buddha,' greatly encouraging the people of that time to recite the Buddha's name. Later, Great Master Zhiyi (Zhìyǐ) of Tiantai wrote the 'Ten Doubts about Pure Land,' widely propagating the Pure Land teachings, which were thorough and subtle, so that confused people all relied on it. It is probably because they left extraordinary traces that so many people were reborn in the Pure Land. Li Chengzhui (Lǐ Chéngzhuī) (whose name means 'great substance'), the former prefect of Yongzhou's Longxing Temple, and the monk Falin (Fǎlín), built a Pure Land Hall on the east side of the temple, and often practiced mindfulness of the Buddha. It has been more than thirty years now, and the corners of the Pure Land Hall are damaged and collapsing, and the Buddha statues have also collapsed and fallen. It happened that Venerable Xun (Xùn) lived there (Liu Zongyuan's (Liǔ Zōngyuán) writings record: 'I, Liu Zongyuan, met Chongxun (Chóngxùn) in Lingling, and have been seeking the Dharma from him for thirty years, and I have gained some understanding alone'), so he began to repair the Pure Land Hall. Venerable Xun cultivates the supreme vehicle of Buddhism, understands the first principle, does not cling to form and analyzes it as emptiness, thereby reaching the true source. He understands the names of provisional existence and borrowed non-existence, thereby entering into the true reality. The realm and wisdom are united, and the phenomena and the principle coexist. Therefore, even the cause of rebirth in the Pure Land interacts and is not abandoned. He vowed to repair this Pure Land Hall to open it up to later learners. A believer painted a Buddha statue, and the Dharma appearance of the Buddha is very dignified. Now Prefect Ping (Píng) built a large gate to mark the location of the Pure Land Hall. So I extended the surroundings, surrounding the four corners, and built corridors, painted the images of the two great Bodhisattvas, and made banners and streamers to accomplish this matter. Alas! Those who can seek the birth of no-birth should know that the boat for crossing is here. Therefore, the 'Ten Doubts about Pure Land' by Great Master Zhiyi of Tiantai was written on the walls, so that those who see it can give rise to faith. Stele of the Deeds of Great Master Fazhi (Fǎzhì) By Zhao Bian (Zhào Biàn), Duke Qingxian of the Song Dynasty Great Master Fazhi, named Zhili (Zhīlǐ), styled Yueyan (Yuēyán), surname Jin (Jīn), was from Mingzhou (Míngzhōu) for generations. His appearance was extraordinary and majestic, his nature was calm and his capacity was great. Initially, his parents prayed to the Buddha for a son, and at night they dreamed of a divine monk carrying a child and giving it to them, saying: 'This is the Buddha's son Rahula (Luóhóuluó) (Rāhula) .'

既生以名焉。毀齒出家。十五落髮受具戒。二十從本郡寶云通法師傳天臺教觀。始三日首座謂曰。法界次第若當受持。師曰。何謂法界。座曰。大總相法門圓融無礙是也。師曰。既圓融無礙。何得有次第耶。座無語。幾一月自講心經。人皆屬聽而驚。謂教法之有賴矣。居三年。常代通師講。入文銷義益闡所學。出住承天。繼遷延慶。道法大熾學徒如林。日本國師遣徒持二十問來詢法要。師答之咸臻其妙。真宗皇帝久知師名。遣中使者至寺命修懺法。厚有賜予。歲大旱。師與遵式異聞二法師。同修金光明懺以為禱。三日雨未降。徹席伏地自誓以告曰。茲會佛事儻未應禱。當各然一手以供佛。已而雨大洽。嘗與奉先清源梵天慶昭孤山智圓。為書設問往復辨析。又遣門人神照大師本如。與之講論。卒能取勝。其所制指要妙宗二鈔。觀音品別行。金光明諸記。大悲懺儀。悉傳於世。嘗偕十僧修法華懺三年。約共焚身。以起精進。翰林學士楊億。駙馬都尉李遵勖。薦以紫服師號。心尤敬仰。知欲自焚致書勸止。復委天竺式師。自杭至明面沮之。皆不聽。郡守李夷庚。密戒鄰社常察之。師愿既莫遂。乃復集十僧修大悲懺。三年後于歲旦結光明懺七日。為順寂之期。方五日趺坐而逝。實天聖六年正月五日也。享年六十有九。僧夏五十

【現代漢語翻譯】 既已賦予了名字。他毀齒出家，十五歲剃度受具足戒，二十歲跟隨本郡的寶云通法師學習天臺教觀。剛開始三天，首座（寺院中領頭的僧人）對他說：『《法界次第》應當受持。』 師父問：『什麼是法界？』 首座說：『大總相法門，圓融無礙就是法界。』 師父說：『既然圓融無礙，怎麼會有次第呢？』 首座無言以對。大約一個月后，師父自己講解《心經》，人們都專注地聽講，並感到驚訝，認為佛法的傳承有了依靠。 住了三年後，師父經常代替通法師講經，深入經文，闡發義理，更加弘揚所學。後來，他離開寺院，住持承天寺，之後又遷往延慶寺。他的道法非常興盛，學徒眾多，像一片森林。日本國師派遣弟子帶著二十個問題來請教佛法要義，師父的回答都非常精妙。真宗皇帝很久以前就知道師父的名聲，派遣中使者到寺廟，命令師父修習懺法，並給予豐厚的賞賜。有一年發生大旱，師父與遵式（Zunshi）和異聞（Yiwen）兩位法師一同修習《金光明懺》來祈禱。三天後，雨還沒有降下來，師父徹去坐席，伏在地上發誓說：『這次佛事如果還沒有應驗，我們應當各自燃一手來供佛。』 不久之後，就下起了大雨。 師父曾經與奉先（Fengxian）、清源（Qingyuan）、梵天（Fantian）、慶昭（Qingzhao）、孤山智圓（Gushan Zhiyuan）等人書信往來，設立問題，反覆辨析。又派遣門人神照大師本如（Shenzhao Dashi Benru）與他們講論，最終取得了勝利。他所著作的《指要鈔》、《妙宗鈔》、《觀音品別行》、《金光明諸記》、《大悲懺儀》都流傳於世。 師父曾經與十位僧人一同修習《法華懺》三年，約定共同焚身，以發起精進之心。翰林學士楊億（Yang Yi）、駙馬都尉李遵勖（Li Zunxu）向皇帝推薦，授予師父紫衣和師號，他們內心非常敬仰師父。得知師父想要自焚，就寫信勸阻。又委託天竺式師（Tianzhu Shi Shi）從杭州到明州當面勸阻他，師父都不聽從。郡守李夷庚（Li Yigeng）秘密告誡鄰里，經常觀察師父的動向。師父焚身的願望最終沒有實現，於是又聚集十位僧人修習《大悲懺》。三年後，在歲旦舉行光明懺七日，作為圓寂的日期。到第五天，師父跏趺而坐，安詳地去世了，時間是天聖六年正月初五，享年六十九歲，僧臘五十年。

【English Translation】 He was given a name at birth. He renounced the world, shaved his head, and left home. At the age of fifteen, he received the complete monastic precepts. At twenty, he followed the Dharma Master Baoyun Tong (Baoyun Tong, Dharma Master's name) of his native prefecture to study the Tiantai teachings and contemplation. On the first three days, the head seat (the leading monk in the monastery) said to him, 'The 'Fajie Cidi' (Fajie Cidi, 'The Order of the Dharmadhatu') should be upheld.' The Master asked, 'What is Fajie (Dharmadhatu, the realm of Dharma)?' The head seat said, 'The Great Totality Dharma Gate, perfectly fused and unobstructed, is the Dharmadhatu.' The Master said, 'Since it is perfectly fused and unobstructed, how can there be an order?' The head seat was speechless. About a month later, the Master himself lectured on the 'Heart Sutra'. People listened attentively and were amazed, believing that the transmission of the Dharma had a reliance. After living there for three years, the Master often lectured in place of Dharma Master Tong, delving into the scriptures, elucidating the meanings, and further promoting what he had learned. Later, he left the monastery and became the abbot of Chengtian Temple, and then moved to Yanqing Temple. His Dharma flourished greatly, and his disciples were numerous, like a forest. The National Teacher of Japan sent disciples with twenty questions to inquire about the essentials of the Dharma. The Master's answers were all exquisite. Emperor Zhenzong had long known of the Master's reputation and sent a central envoy to the temple, ordering the Master to practice repentance rituals and bestowing generous rewards. One year, there was a severe drought. The Master, along with Dharma Master Zunshi (Zunshi, Dharma Master's name) and Dharma Master Yiwen (Yiwen, Dharma Master's name), practiced the 'Golden Light Repentance' together to pray for rain. After three days, the rain had not yet fallen. The Master removed his seat, prostrated on the ground, and vowed, 'If this Buddhist service has not been answered, we should each burn one hand as an offering to the Buddha.' Soon after, heavy rain fell. The Master once corresponded with Fengxian (Fengxian, a person's name), Qingyuan (Qingyuan, a person's name), Fantian (Fantian, a person's name), Qingzhao (Qingzhao, a person's name), and Gushan Zhiyuan (Gushan Zhiyuan, a person's name), setting up questions and repeatedly analyzing them. He also sent his disciple, Great Master Shenzhao Benru (Shenzhao Dashi Benru, a monk's name), to discuss with them, and ultimately achieved victory. His works, such as 'Zhiyao Chao' ('Notes on Essential Points'), 'Miaozong Chao' ('Notes on the Wondrous Principle'), 'Guanyin Pin Biexing' ('Separate Practice of the Chapter on Avalokitesvara'), 'Jin Guangming Zhu Ji' ('Various Records of the Golden Light Sutra'), and 'Dabei Chan Yi' ('Ritual of the Great Compassion Repentance'), have all been passed down to the world. The Master once practiced the 'Lotus Repentance' with ten monks for three years, agreeing to burn their bodies together to arouse the mind of diligence. Academician Yang Yi (Yang Yi, a person's name) and駙馬都尉 Li Zunxu (Li Zunxu, a person's name) recommended him to the emperor, who bestowed upon him a purple robe and a monastic title. They deeply admired the Master. Learning that the Master wanted to burn himself, they wrote letters to dissuade him. They also entrusted Dharma Master Tianzhu Shi (Tianzhu Shi Shi, a monk's name) to come from Hangzhou to Mingzhou to dissuade him in person, but the Master did not listen. Prefect Li Yigeng (Li Yigeng, a person's name) secretly instructed the neighbors to constantly observe the Master's movements. The Master's wish to burn himself was ultimately not fulfilled, so he gathered ten monks again to practice the 'Great Compassion Repentance'. Three years later, on New Year's Day, he held the 'Light Repentance' for seven days, as the date of his passing. On the fifth day, the Master sat in the lotus position and passed away peacefully. The time was the fifth day of the first month of the sixth year of Tiansheng, at the age of sixty-nine, with fifty years of monastic life.

有四。其亡經月發龕以視。顏膚如生。爪𩬊俱長。既就荼毗舌根不壞。舍利不可勝數。三主法席。專事講懺。四十餘年。脅不至席。授教唱道者。則全覺琮尚賢本如崇矩仁岳慧才梵臻之徒。三十餘人。當時從化以千計。今江浙之間。講席盛者靡不傳師之道。其于開人之功亦既博矣。元豐三年冬十月。余謝事多暇。自衢抵溫。法明院忠法師者。頃嘗游衢。余未第時曾與之接。忽斂裓而前曰。四明法智大師。釋門之木鐸也。繼忠實為其孫其示寂六十三年矣。達宦之士。言可信於世者乃無述焉。吾徒竊自羞之。既而狀其行請碑于余。余乃嘆曰。人生之初虛一而靜。本無凡聖之別。逮交戰於事物之境。而莫之能返。此佛祖不得已而來震旦。繁其名相以化之。豈茍而已哉。設之以法而可行。示之以戒而不可犯。如目之有華他人莫得見。耳之有磬他人莫得聞。欲其自降乃心而求復初本也。其後導師繼繼而興。騁智慧之辯談真實之理。不離當念以超最上乘。不離文字以示解脫相。其究竟則無一法之可說。無一字以與人。法智師已達乎此。則何假於人言而後傳者哉。姑閱其所紀。眾所共聞者為之實錄。將以答忠師之勤懇也。復贊之以文曰。

大雄覺世垂微言。磅礴日月周乾坤。智者才辯窮化元。時為演說開迷昏。河沙佛法雖紜紜

【現代漢語翻譯】 現代漢語譯本：有四（四明法智大師的弟子）。在他去世一個月后打開龕觀看，他的面容膚色如同活著時一樣，指甲和頭髮都長長了。火化后，舌根沒有損壞，舍利多得數不清。他主持法席三次，專門從事講經和懺悔，四十多年來，身體不曾離開座位。傳授教義和倡導佛法的人，有全覺、琮、尚賢、本如、崇矩、仁岳、慧才、梵臻等三十多人。當時跟隨他修行的人數以千計。現在江浙一帶，講經說法興盛的地方，沒有不傳揚他的教義的。他對開啟人們智慧的功勞也已經很廣泛了。元豐三年冬天十月，我辭官後有很多空閑時間，從衢州到達溫州。法明院的忠法師，曾經遊歷過衢州，我還沒考中進士的時候曾經和他交往過。他忽然整理衣袖走上前來說：『四明法智大師（Siming Fazhi），是釋迦牟尼佛門的木鐸（awakener）。繼忠（Jizhong）是他的後代，他去世已經六十三年了。到達官位的人，說的話可以取信於世的，卻沒有為他撰寫傳記的。我們這些弟子私下感到慚愧。』於是他陳述了法智大師的生平事蹟，請求我為他撰寫碑文。我於是感嘆道：『人生之初，虛空而安靜，本來沒有凡人和聖人的區別。等到與外界事物接觸，就不能返回到最初的狀態了。因此佛祖不得已來到震旦（China），用繁多的名相來教化人們，難道是隨便說說而已嗎？設定法律使之可以實行，展示戒律使之不可違犯，就像眼睛裡有幻覺，別人無法看到，耳朵里有磬的聲音，別人無法聽到一樣，想要人們降伏自己的內心，從而尋求恢復到最初的本性。』在那之後，導師們相繼出現，運用智慧的辯論來談論真實的道理，不離開當下的念頭來超越到最上乘，不離開文字來展示解脫的相狀。但最終是沒有一法可以說的，沒有一字可以給人的。法智大師已經達到了這個境界，那麼何必藉助別人的言語來傳揚呢？姑且閱讀他所記載的，眾人所共同聽聞的事蹟，作為真實的記錄，用來回答忠法師的勤懇請求。』又用文章讚頌他說： 『大雄（Mahavira，佛的稱號）覺悟世間，垂示精微的語言，氣勢磅礴，像日月一樣照耀著天地。智者（wise man）的才華和辯論窮盡了造化的本源，時常為人們演說佛法，開啟人們的迷惑和昏昧。恒河沙數般的佛法雖然紛繁眾多』

【English Translation】 English version: There were four (disciples of Siming Fazhi, the Great Master). A month after his death, his coffin was opened for viewing. His face and complexion were as if he were still alive, and his nails and hair had grown longer. After cremation, his tongue root remained intact, and the number of sharira (relics) was countless. He presided over the Dharma seat three times, dedicating himself to lecturing and repentance. For more than forty years, his body never left the seat. Those who taught and advocated the Dharma included Quan Jue, Cong, Shang Xian, Ben Ru, Chong Ju, Ren Yue, Hui Cai, Fan Zhen, and more than thirty others. At that time, the number of people who followed him in practice was in the thousands. Now, in the Jiangzhe area, wherever the Dharma is preached, his teachings are invariably transmitted. His merit in enlightening people's wisdom is already extensive. In the winter of the third year of Yuanfeng, in October, after I resigned from office, I had much free time and traveled from Quzhou to Wenzhou. Master Zhong of Faming Temple had once traveled to Quzhou, and I had interacted with him before I passed the imperial examination. He suddenly adjusted his robes and stepped forward, saying, 'Siming Fazhi (Siming Fazhi), the Great Master, is the wooden bell (awakener) of the Shakyamuni Buddha's gate. Jizhong (Jizhong) is his descendant, and he has been deceased for sixty-three years. Those who have attained official positions, whose words can be trusted by the world, have not written a biography for him. We disciples feel ashamed in private.' Thereupon, he described the life of Master Fazhi and requested me to write an inscription for him. I then sighed and said, 'At the beginning of life, it is empty and tranquil, and there is originally no distinction between ordinary beings and sages. When one comes into contact with the realm of things, one cannot return to the original state. Therefore, the Buddha had no choice but to come to Zhendan (China), using numerous names and forms to transform people. Is it merely a casual matter? Setting up laws so that they can be practiced, showing precepts so that they cannot be violated, just like having hallucinations in the eyes that others cannot see, having the sound of a chime in the ears that others cannot hear, wanting people to subdue their minds and seek to return to their original nature.' After that, teachers arose one after another, employing the eloquence of wisdom to discuss the true principles, not departing from the present moment to transcend to the highest vehicle, not departing from words to show the appearance of liberation. But ultimately, there is no Dharma that can be spoken, no word that can be given to others. Master Fazhi has already reached this state, so why rely on the words of others to transmit it? Let us read what he recorded, the deeds that everyone has heard, as a true record, to answer Master Zhong's diligent request.' He also praised him with a text, saying: 'The Great Hero (Mahavira, title of the Buddha) awakened the world, imparting subtle words, with a majestic momentum, shining like the sun and moon throughout the universe. The talent and eloquence of the wise man (wise man) exhausted the origin of creation, often speaking the Dharma for people, opening up their confusion and ignorance. The Buddha's teachings, as numerous as the sands of the Ganges, are vast and diverse.'

。俱入天臺止觀門。法智遠出揚清芬。志堅氣真貌且溫。少而敏悟老益勤。或懺或講忘晡昕。中興教觀真軼群。縱橫言論妙入神。遺文粲若可討論。辭淳理正道不煩。邇遐學徒日駿奔。冀茲正覺消波旬。佛祖之道彌加尊。如流欲清必𤀹源。如葉欲茂必培根。行高名重上國聞。天子遣使來中閽。賢蒙勛戚固所忻。命服錫號迴天恩。知身變滅如浮雲。誓勇棄捨甘趨焚。素願莫適仍修熏。眾生嗜好隨貪嗔。三塗轉徙如膏輪。有能頓悟報施因。罪福苦樂岐以分。說本無說誰其人。師心了了所夙敦。言能觀忘寧非真。身雖云亡寧非存。江浙蕃蕃其子孫。詔億萬世觀斯文。

止觀坐禪法要記

宋忠肅公陳瓘瑩中

本自不動。何止之有。本自不蔽。何觀之有。眾生迷蕩去本日遠。動靜俱失。不昏即散。此二病本出生眾苦。令彼離苦而獲安隱。當用止觀以為其藥。病瘳藥廢醫亦不立。則止觀者乃假名字。即假即空言語道斷。以大悲故無說而說。此摩訶止觀之所為作也。然其文義深廣汪洋無涯。譬如大海孰得其際。以大悲故復作方便。使嘗一滴知百川味。使由一漚見全潮體。故於大經之外又為此書。詞蕳旨要。讀之易曉。應病之藥盡在是矣。善用藥者不治己病。止乎其未散。觀乎其未昏。方止方觀。而未嘗昏未嘗散也

【現代漢語翻譯】 現代漢語譯本： 他完全進入天臺止觀的法門，法智大師的美名遠遠傳揚，像清芬一樣。他意志堅定，氣質純真，容貌也溫和。年少時就聰敏有悟性，年老時更加勤奮。有時懺悔，有時講經，忘記了早晚。他是中興天臺教觀的真正傑出人物。縱橫的言論精妙入神，遺留下來的文章燦爛美好，可以討論。文辭淳樸，道理純正，不繁瑣。遠近的學徒每天都飛奔而來。希望憑藉這正覺的力量，消除魔障。佛祖的道更加受到尊重。如同水流想要清澈，必須疏浚源頭。如同樹葉想要茂盛，必須培植根基。他的德行高尚，名聲顯赫，傳到京城。天子派遣使者來到宮中。賢士、功臣、皇親國戚都非常高興。皇帝賜予官服和封號，以回報天恩。他知道身體的變滅如同浮雲，發誓勇敢地捨棄一切，甘願走向焚燒（涅槃）。他原本的願望沒有改變，仍然修習熏修。眾生的嗜好隨著貪嗔而變化，在三惡道中像車輪一樣轉徙。如果有人能夠頓悟報應和施捨的原因，罪、福、苦、樂就會因此而區分開來。說本來就無所說，那麼誰是那個說的人呢？大師心中明瞭，這是他一直以來所努力的。言語能夠達到觀照和忘我的境界，難道不是真實的嗎？身體雖然已經逝去，難道不是仍然存在嗎？江浙一帶的子孫繁榮昌盛。希望詔令億萬世的人們都來學習這篇文章。

《止觀坐禪法要記》

宋朝忠肅公陳瓘（人名）瑩中（字）

本來就是不動的，哪裡需要止呢？本來就是不被遮蔽的，哪裡需要觀呢？眾生迷惑放蕩，離本源越來越遠，動和靜都失去了。不是昏沉就是散亂。這兩種病是產生一切痛苦的根源。爲了讓他們脫離痛苦而獲得安寧，應當用止觀作為藥物。病好了，藥就廢棄了，醫生也不再存在。所以止觀只是一個假名字，即假即空，言語的道路斷絕了。因為大悲心的緣故，無說而說。這就是《摩訶止觀》（天臺宗重要著作）所要做的。然而它的文義深廣，像大海一樣無邊無際，誰能知道它的邊際呢？因為大悲心的緣故，又作方便，使人嚐到一滴水就知道百川的味道，使人從一個水泡就能看到整個潮水的形態。所以在《大經》（指《法華經》）之外又寫了這本書，文辭簡練，旨意重要，讀起來容易明白。應對病癥的藥物都在這裡了。善於用藥的人，不是治療已經發生的疾病，而是阻止它在還沒有散亂的時候，觀照它在還沒有昏沉的時候。正在止的時候，也是正在觀的時候，而未曾昏沉，也未曾散亂。

【English Translation】 English version: He fully entered the gate of Tiantai 'zhi guan' (止觀, cessation and contemplation). 'Fa Zhi' (法智, Dharma Wisdom) Master's reputation spread far and wide, like a clear fragrance. He had a firm will, a genuine spirit, and a gentle appearance. He was intelligent and insightful in his youth, and even more diligent in his old age. Sometimes he repented, sometimes he lectured on the scriptures, forgetting the time of day. He was a true outstanding figure in the revival of Tiantai 'jiao guan' (教觀, doctrine and contemplation). His eloquent arguments were wonderfully profound, and his surviving writings are brilliant and beautiful, worthy of discussion. The language is simple and honest, the principles are correct, and not tedious. Scholars from far and near rushed to him every day. Hoping to rely on the power of this 'zheng jue' (正覺, right enlightenment) to eliminate demonic obstacles. The Buddha's path is even more respected. Just as a stream wants to be clear, it must dredge the source. Just as leaves want to be lush, they must cultivate the roots. His virtue was high, and his reputation was prominent, reaching the capital. The emperor sent an envoy to the palace. Sages, meritorious officials, and imperial relatives were all very happy. The emperor bestowed official robes and titles to repay the heavenly grace. He knew that the body's impermanence was like floating clouds, vowing to bravely abandon everything and willingly go to cremation (Nirvana). His original wish did not change, and he continued to practice cultivation. The desires of sentient beings change with greed, anger, and ignorance, transmigrating in the three evil realms like a wheel. If someone can suddenly realize the cause of retribution and giving, then sin, blessing, suffering, and joy will be distinguished. Saying that there is originally nothing to say, then who is the one who says it? The master's heart is clear, this is what he has been striving for. If words can reach the state of contemplation and selflessness, is it not true? Although the body has passed away, is it not still present? The descendants in the Jiangzhe area are prosperous. May the decree order hundreds of millions of generations to study this article.

Record of the Essentials of 'Zhi Guan' (止觀, cessation and contemplation) Meditation

Chen Guan (陳瓘, personal name), 'Zhong Su Gong' (忠肅公, posthumous title), 'Ying Zhong' (瑩中, style name) of the Song Dynasty

Originally it is unmoving, where is the need for cessation? Originally it is unobscured, where is the need for contemplation? Sentient beings are confused and dissolute, moving further and further away from the original source, losing both movement and stillness. It is either dullness or distraction. These two illnesses are the root of all suffering. In order to liberate them from suffering and obtain peace, 'zhi guan' (止觀, cessation and contemplation) should be used as medicine. When the illness is cured, the medicine is discarded, and the doctor no longer exists. Therefore, 'zhi guan' (止觀, cessation and contemplation) is just a provisional name, both provisional and empty, the path of language is cut off. Because of great compassion, speaking without speaking. This is what the 'Mohe Zhi Guan' (摩訶止觀, Great Cessation and Contemplation, an important work of the Tiantai school) is intended to do. However, its meaning is deep and vast, like the sea without boundaries, who can know its edge? Because of great compassion, it also provides a convenient means, allowing people to taste a drop of water and know the taste of hundreds of rivers, allowing people to see the entire tide from a single bubble. Therefore, in addition to the 'Great Sutra' (大經, referring to the Lotus Sutra), this book was also written, the language is concise, the meaning is important, and it is easy to understand when read. The medicine for responding to the illness is all here. Those who are good at using medicine do not treat the disease that has already occurred, but prevent it from scattering before it has scattered, and contemplate it before it has become dull. While ceasing, it is also contemplating, and it has never been dull, nor has it been scattered.

。如鳥雙翼如車兩輪。窮遠極高無往不可。及其至也不出於此。嗚呼不知則止。知止觀之可以入者。可不勉哉。此書智者親造。而未行於世。明智大師中立鏤版以傳師之高行人所尊敬。此書流傳其必廣矣。

三千有門頌

陳　瓘

不思議假非偏假。此假本具一切法。真空不空非但空。圓中圓滿非但中。是故四門之初門。即是不可思議假。初門即三三即一。非一非三又非四。一二三四指一月。四點似別唯一空。門門一一為法界。攝一切法皆無餘。不以妙假有門觀。誰知法界具足法。聞思修證無不妙。心能觀此體具故。若只觀心不觀具。則於一觀分二家。一家觀門異諸說。諸說雖異觀自一。彼迷一心具諸法。墮在通別次第中。次第而生次第斷。豈知十界本來一。三千本一亦如是。皆非世數可分別。妙境元無空假中。而亦不離空假中。空即是心假是色。非色非心名曰中。色心絕處中體現。於一一法體皆具。凡夫心具即佛具。取著不圓則不具。唯一具字顯今宗。入此宗者甚希有。

與明智法師書

陳　瓘

瓘頓首再拜上啟南湖延慶堂上講主明智法師。人回伏奉書教。獲審道體安隱無惱。下懷良慰。向承寄示觀音玄義並記。且荷開發妙旨以祛愚蔽。深佩提獎之意感德無已。有門頌。但隨順

【現代漢語翻譯】 現代漢語譯本：如同鳥的雙翼，如同車的兩輪，無論多麼遙遠，多麼高的地方，沒有不能到達的。但當到達極致時，也不超出當下。唉，如果不知道就停止，知道停止並觀察，就可以進入（真理之門），難道不應該努力嗎？這本書是智者親自創作的，但還沒有在世間流傳。明智大師（Mingzhi Dashi）出資刻版印刷，是爲了傳播這位高僧大德（指智者）的教誨，讓人們尊敬。這本書如果流傳開來，必定會廣為人知。

《三千有門頌》

陳瓘

不可思議的假（bu si yi jia）不是偏頗的假，這種假本身就具備一切法（yi qie fa）。真空（zhen kong）不空，不是僅僅是空，圓滿中的圓滿，不是僅僅是中。因此，四門（si men）的第一個門，就是不可思議的假。第一個門就是三（指空假中三諦），三就是一（指實相），非一非三又非四。一二三四指向同一個月亮，四個點看似不同，實則都是空。每個門，每一個都是法界（fa jie），攝取一切法，沒有剩餘。不以妙假有門（miao jia you men）來觀察，誰能知道法界具備一切法？聽聞、思考、修行、證悟，沒有不妙的，因為心能夠觀察到它的本體具備一切。如果只觀察心，不觀察具備，那麼對於一個觀察，就會分成兩家。一家觀察門，與各種說法不同，各種說法雖然不同，但觀察的本身是一樣的。他們迷惑於一心具備諸法，墮落在通別次第（tong bie ci di）之中。次第而生，次第而斷，哪裡知道十界（shi jie）本來就是一？三千（san qian）本來就是一，也是如此。都不是世俗的數量可以分別的。妙境（miao jing）原本沒有空假中，但也並不離開空假中。空就是心，假就是色，非色非心，名叫中。色心斷絕之處，中體現出來，在每一個法的本體中都具備。凡夫的心具備，就是佛具備，執著于不圓滿，就不具備。只有這個『具』字，顯示了今天的宗旨。進入這個宗旨的人，非常稀有。

《與明智法師書》

陳瓘

陳瓘頓首再拜，稟告南湖延慶堂上的講主明智法師（Mingzhi Fashi）。來人返回，我恭敬地拜讀了您的書信教誨，得知您道體安康，沒有煩惱，我內心感到非常欣慰。之前承蒙您寄來的《觀音玄義》和《記》，並且承蒙您開發精妙的旨意，驅散我的愚昧和矇蔽，我深深地敬佩您的提攜和獎掖之意，感激不盡。《有門頌》只是隨順（…）

【English Translation】 English version: Like a bird's two wings, like a cart's two wheels, no matter how far or how high, there is nowhere it cannot reach. But when it reaches the ultimate, it does not go beyond the present moment. Alas, if you do not know, then stop; if you know to stop and observe, then you can enter (the gate of truth). Should you not strive? This book was personally created by a wise person (Zhi Zhe), but it has not yet circulated in the world. Great Master Mingzhi (Mingzhi Dashi) funded the engraving and printing in order to spread the teachings of this eminent monk (referring to Zhi Zhe), so that people may respect him. If this book circulates, it will surely be widely known.

'Ode to the Three Thousand Aspects of Existence'

Chen Guan

The inconceivable provisional (bu si yi jia) is not a biased provisional; this provisional inherently possesses all dharmas (yi qie fa). True emptiness (zhen kong) is not empty; it is not merely emptiness. The perfect completeness within the center is not merely the center. Therefore, the first of the four gates (si men) is the inconceivable provisional. The first gate is three (referring to the three truths of emptiness, provisional existence, and the mean), and three is one (referring to the reality). It is neither one nor three nor four. One, two, three, and four point to the same moon. The four points seem different, but in reality, they are all emptiness. Each gate, each one, is the dharma realm (fa jie), encompassing all dharmas without remainder. If one does not observe with the wondrous provisional gate (miao jia you men), who can know that the dharma realm possesses all dharmas? Hearing, thinking, practicing, and realizing are all wondrous because the mind can observe that its essence possesses everything. If one only observes the mind and does not observe the possession, then for one observation, it will be divided into two schools. One school observes the gate, which is different from various teachings. Although the various teachings are different, the observation itself is the same. They are confused about the one mind possessing all dharmas and fall into the common and specific sequence (tong bie ci di). Arising sequentially and ceasing sequentially, how can they know that the ten realms (shi jie) are originally one? The three thousand (san qian) are originally one, and it is the same. None of them can be distinguished by worldly numbers. The wondrous realm (miao jing) originally has no emptiness, provisional existence, or the mean, but it is also not separate from emptiness, provisional existence, or the mean. Emptiness is the mind, provisional existence is form, and neither form nor mind is called the mean. Where form and mind are cut off, the mean manifests, and in the essence of each and every dharma, it is all possessed. The mind of an ordinary person possesses, which is the same as the Buddha possessing. If one is attached to incompleteness, then one does not possess. Only this word 'possess' reveals today's doctrine. Those who enter this doctrine are very rare.

'Letter to Dharma Master Mingzhi'

Chen Guan

Chen Guan bows his head and prostrates himself again, reporting to Dharma Master Mingzhi (Mingzhi Fashi), the lecturer in the Yanging Hall of South Lake. The messenger returned, and I respectfully read your letter and teachings. I learned that your body of the Way is peaceful and without affliction, and my heart is greatly comforted. Previously, I received the 'Profound Meaning of Avalokiteśvara' and 'Notes' that you sent, and I am grateful for your development of the subtle meaning to dispel my ignorance and obscuration. I deeply admire your intention to promote and encourage me, and I am endlessly grateful. The 'Ode to the Gate of Existence' merely follows (…)

古意過蒙采覽。仰見法師收蕳自在。來諭云。以有題之。恐鈍者不領。誠如所慮。然智者以有門為圓門之相。又謂此相四門皆妙無粗。若有門為法界攝一切法。況復三門法相平等無復優劣。是故若論具足佛法。則見思假即法界也。若論法性因緣。則第一義亦因緣也。故此妙門以有召之。即生死之有。是實相之有。一切法趣有。有即法界。出法界外更無可論。此即止觀有門之大旨。而前書妙假之意也。有未領者亦當以妙假之義開曉之耳。智者解大經之語云。因滅無明則得熾然三菩提燈。即有門也。有門即是妙假。妙假即是有門。其或未領。則於此有門不能無惑。然而前病後藥無兩有也。病去惑亡則有門豁矣。一指二指三指不待更說。然則有之一門純妙無粗具足萬善。豈非三千之性乎。所云此之三千性。是中理。不當有無有無自爾。茲乃古師詮具之微言也。自非深領其旨未易解此。夫三千也者世間之數也。若三千性則離世間矣。離而復即。即而復離。不一不異。非有非無。三千而一。一而三千。此不可思議數。即是不可思議境。若觀若智俱不思議。此數即是止觀。故云千性即中理。此境即是此數。故中理即三千性。若但三千則是一切一切法耳。一切法但有名字。何能具乎。若一切法性則本具矣。故三千即是一切法。一切法

性即是三千性也。此性不當有無。有無自爾。夫不當有無者。泯妙外之一執也。有無自爾者。開離執之一妙也。于有為妙有。于無為真無。真無則空而不空。妙有則有而不有。有無自爾。非有無也。在假則假具。在空則空具。在中則中具。無不在無不具也。然則妙假之有。豈情有乎。假不待空泯絕無對。說有說無皆不待絕。今乃設有待之言讚歎妙假之說。豈免為巧度之所訶乎。且一念心起則有三千世間之相。國土一千則山河大地是也。五陰世間一千則染凈一切色心是也。眾生世間一千則六凡四聖假名是也。一念心起三千性相一時起。一念心滅三千性相一時滅。念外無一豪法可得。法外無一豪念可得。此乃本住不遷。不遷者中理圓明之體。此體如理爲念其壽無量。非得命根亦無連持。本無名字而不失諸名。名其土曰極樂國。名其身曰阿彌陀。身土交參融乎一妙。故能使說法之音不離彼土。而廣長舌相具足周遍。其具如是。是體具乎。是性具乎。是佛具乎。是眾生具乎。若有能知具彼之樂者。其有不願往生者乎。向實際之中要在不往而往。于方便之內何妨去已還來。機熟緣深定須成辨。此瓘之有得於祖意者也。瓘屏跡丹丘老病待盡。千里相望凈愿不隔。更祈慈蔭以師法見攝。而終教之。未由會面以究盡此旨。臨風但極瞻向

【現代漢語翻譯】 現代漢語譯本： 『性』即是三千性相的『性』（梵文：Svabhāva，指事物自身存在的性質）。這個『性』不應當執著于『有』或『無』。『有』和『無』是自然而然存在的。所謂不應當執著于『有』或『無』，是爲了泯除執著于外道的偏見。『有』和『無』自然而然存在，是爲了開啟脫離偏見的微妙智慧。對於『有』，它是微妙的『有』（梵文：Bhava）；對於『無』，它是真實的『無』（梵文：Abhava）。真實的『無』是空而不空，微妙的『有』是有而不有。『有』和『無』自然而然存在，並非執著于『有』或『無』。在『假』（梵文：Prajñapti，指因緣和合的假象）中，就具備『假』的一切；在『空』（梵文：Śūnyatā，指空性）中，就具備『空』的一切；在『中』（梵文：Madhyama，指中道）中，就具備『中』的一切。沒有哪個不在，沒有哪個不具備。既然如此，那麼微妙『假』的『有』，難道是情識上的『有』嗎？『假』不依賴於『空』，泯滅一切對立。說『有』說『無』都不依賴於泯滅。現在假設有依賴的言語來讚歎微妙『假』的說法，難道能免於被巧辯之士呵斥嗎？ 而且，一念心生起，就有三千世間的相狀。國土世間一千，指的是山河大地；五陰世間一千，指的是染污和清凈的一切色法和心法；眾生世間一千，指的是六凡四聖的假名。一念心生起，三千性相同時生起；一念心滅，三千性相同時滅。念頭之外沒有一絲一毫的法可以得到，法之外沒有一絲一毫的念頭可以得到。這就是本然安住而不變遷。不變遷，指的是中道的理體圓滿光明。這個理體如實地作爲念頭，它的壽命是無量的。不是得到命根，也沒有連結和保持。本來沒有名字，卻不失去各種名字。稱它的國土為極樂國（梵文：Sukhāvatī），稱它的身為阿彌陀（梵文：Amitābha）。身和國土交相參與，融合爲一種微妙。所以能夠使說法的聲音不離開那個國土，而且廣長舌相具足周遍。它的具足是這樣的。是體性具足嗎？是自性具足嗎？是佛具足嗎？是眾生具足嗎？如果有人能夠知道極樂世界的快樂，難道會不願意往生嗎？ 嚮往實際之中，重要的是不往而往；在方便法門之內，不妨去了再回來。機緣成熟，因緣深厚，必定需要成就辨別。這些是我釋瓘從祖師那裡得到的見解。我釋瓘隱居在丹丘，年老多病，等待生命終結。雖然相隔千里，但清凈的願望沒有隔閡。更祈求您的慈悲蔭護，用師父的教法來攝受我，最終教導我。沒有機會見面來徹底領會這個宗旨，只能臨風遙望。

【English Translation】 English version: 'Nature' is the nature of the three thousand realms of existence (Sanskrit: Svabhāva, referring to the inherent nature of things). This 'nature' should not be attached to 'existence' or 'non-existence'. 'Existence' and 'non-existence' are naturally as they are. The so-called not being attached to 'existence' or 'non-existence' is to eliminate the attachment to the prejudices of external paths. 'Existence' and 'non-existence' naturally exist to open up the subtle wisdom of detachment from prejudice. For 'existence', it is subtle 'existence' (Sanskrit: Bhava); for 'non-existence', it is true 'non-existence' (Sanskrit: Abhava). True 'non-existence' is emptiness that is not empty, and subtle 'existence' is existence that is not existence. 'Existence' and 'non-existence' naturally exist, not attached to 'existence' or 'non-existence'. In 'provisionality' (Sanskrit: Prajñapti, referring to the false appearance of conditioned arising), it possesses all of 'provisionality'; in 'emptiness' (Sanskrit: Śūnyatā, referring to emptiness), it possesses all of 'emptiness'; in the 'middle' (Sanskrit: Madhyama, referring to the Middle Way), it possesses all of the 'middle'. There is nothing that is not present, and nothing that is not possessed. Since this is the case, is the 'existence' of subtle 'provisionality' an 'existence' of consciousness? Moreover, when a single thought arises, there are the appearances of three thousand worlds. The world of lands is one thousand, referring to mountains, rivers, and the great earth; the world of the five aggregates is one thousand, referring to all defiled and pure forms and mental phenomena; the world of sentient beings is one thousand, referring to the provisional names of the six realms of ordinary beings and the four levels of noble beings. When a single thought arises, the three thousand natures and appearances arise simultaneously; when a single thought ceases, the three thousand natures and appearances cease simultaneously. Outside of thought, not a single dharma can be obtained, and outside of dharma, not a single thought can be obtained. This is the inherent abiding without change. Unchanging refers to the perfect and luminous essence of the Middle Way. This essence truly acts as a thought, and its lifespan is immeasurable. It is not obtained from the life force, nor is it connected or maintained. Originally without a name, it does not lose its various names. Its land is called the Land of Ultimate Bliss (Sanskrit: Sukhāvatī), and its body is called Amitābha (Sanskrit: Amitābha). The body and land interpenetrate, merging into a single subtlety. Therefore, it can make the sound of the Dharma not leave that land, and the broad and long tongue is fully complete and pervasive. Its completeness is like this. Is it the completeness of the essence? Is it the completeness of the nature? Is it the completeness of the Buddha? Is it the completeness of sentient beings? If someone can know the joy of the Land of Ultimate Bliss, would they not wish to be reborn there? Aspiring to the actual reality, the important thing is to go without going; within the expedient means, there is no harm in going and then returning. When the opportunity is ripe and the conditions are deep, it is necessary to accomplish discernment. These are the views that I, Shi Guan, have obtained from the ancestral teachers. I, Shi Guan, live in seclusion in Danqiu, old and sick, waiting for the end of life. Although separated by thousands of miles, the pure vows are not separated. I further pray for your compassionate protection, using the teachings of the master to embrace me and ultimately teach me. There is no opportunity to meet and thoroughly understand this purpose, so I can only look up to you in the wind.

之切。瓘頓首再拜上啟。

鑰舊讀了翁集。見有門頌一篇。莫知其旨。有二沙門來扣門。袖出有門頌真績及與明智講主論此頌二帖。讀之恍然。因問天臺教觀之說。始知智者大師所說四門。一曰有門。一曰空門。一曰亦空亦有門。一曰非空非有門。其實一可貫四。四實歸一。公之為有門頌。蓋謂此也。近世士大夫用力不及前輩。只如學佛。僅能涉獵楞嚴圓覺凈名等經及傳燈語錄。以資談辨。若唐之梁補闕諸公本朝楊文公楊無為張無盡及了翁輩。皆留心教觀深入其趣。讀此頌及書。可以知其所造之實。惟公忠言大節。照映千載。身罹百謫。視生死如旦晝。平時學問自得之效。固自應爾。方在丹丘時逆境尤多。而心地泰然深入不二法門。公之學佛得力。豈易測哉。二沙門欲刊石以傳之人。謹書諸后。以歸之妙珣了怡二沙門之名云。慶元二年中秋。四明樓鑰題。

士大夫當患難則學佛。得志則有用夏變夷之說。蓋於佛無所得也。了翁有門頌。其于佛有所得歟。攻愧其知之者歟。景定二年正月二十八日。天臺法照。為四明學子可登。題于月桂峰下。

南湖凈土院記

陳　瓘

明州延慶寺。世有講席。以天臺觀行為宗。自法智大師行學俱高。聽徒心向。繼其後者又皆得人。今百有餘年矣。間有苦

【現代漢語翻譯】 之切。瓘（Chen Guan，人名）頓首再拜上啟。

鑰（Yue，人名）舊讀了翁集。見有門頌一篇。莫知其旨。有二沙門來扣門。袖出有門頌真績及與明智講主論此頌二帖。讀之恍然。因問天臺教觀之說。始知智者大師所說四門。一曰有門，一曰空門，一曰亦空亦有門，一曰非空非有門。其實一可貫四。四實歸一。公之為有門頌。蓋謂此也。近世士大夫用力不及前輩。只如學佛。僅能涉獵《楞嚴經》（Lèngyán jīng），《圓覺經》（Yuánjué jīng），《維摩詰經》（Wéimójié jīng）等經及《傳燈錄》（Chuándēng lù）語錄。以資談辨。若唐之梁補闕諸公本朝楊文公（Yáng Wéngōng），楊無為（Yáng Wúwéi），張無盡（Zhāng Wújìn）及了翁輩。皆留心教觀深入其趣。讀此頌及書。可以知其所造之實。惟公忠言大節。照映千載。身罹百謫。視生死如旦晝。平時學問自得之效。固自應爾。方在丹丘時逆境尤多。而心地泰然深入不二法門。公之學佛得力。豈易測哉。二沙門欲刊石以傳之人。謹書諸后。以歸之妙珣（Miào xún），了怡（Liǎo yí）二沙門之名云。慶元二年中秋。四明樓鑰（Lóu yào）題。

士大夫當患難則學佛。得志則有用夏變夷之說。蓋於佛無所得也。了翁有門頌。其于佛有所得歟。攻愧其知之者歟。景定二年正月二十八日。天臺法照（Fǎ zhào）。為四明學子可登（Kě dēng）。題于月桂峰下。

南湖凈土院記

陳瓘（Chén Guàn）

明州延慶寺。世有講席。以天臺觀行為宗。自法智大師（Fǎ zhì dàshī）行學俱高。聽徒心向。繼其後者又皆得人。今百有餘年矣。間有苦

【English Translation】 Respectfully, Chen Guan bows his head and sends this message.

Yue has previously read the collected works of Liao Weng. I found a 'Hymn on the Gate of Existence' but did not understand its meaning. Two monks came to the door, and from their sleeves produced a true copy of the 'Hymn on the Gate of Existence' and two letters discussing this hymn with the lecturer Mingzhi. Reading them, I suddenly understood. I then inquired about the teachings and contemplations of the Tiantai school. Only then did I learn about the four gates spoken of by Zhiyi (智者大師): the Gate of Existence, the Gate of Emptiness, the Gate of Both Existence and Emptiness, and the Gate of Neither Existence nor Emptiness. In reality, one can connect all four, and all four return to one. The 'Hymn on the Gate of Existence' by Liao Weng refers to this. Modern scholars and officials do not put in as much effort as their predecessors. For example, in studying Buddhism, they only dabble in scriptures such as the Surangama Sutra (Lèngyán jīng), the Perfect Enlightenment Sutra (Yuánjué jīng), the Vimalakirti Sutra (Wéimójié jīng), and the Transmission of the Lamp (Chuándēng lù) records, using them for discussion and debate. People like Liang Buque and other officials of the Tang Dynasty, Yang Wengong, Yang Wuwéi, Zhang Wujin, and Liao Weng of this dynasty all focused on teachings and contemplations, deeply understanding their essence. Reading this hymn and the letters, one can know the reality of their achievements. Only the public's loyal words and great integrity shine through the millennia. Even when suffering hundreds of demotions, they viewed life and death as dawn and dusk. The effect of their usual learning and self-attainment was naturally so. When they were in Danqiu, there were many adversities, but their minds were peaceful and they deeply entered the non-dual Dharma gate. How can one easily measure the strength of their Buddhist studies? The two monks want to carve this on stone to pass it on to people. I respectfully write these words afterward to record the names of the two monks, Miaoxun and Liaoyi. Mid-Autumn Festival of the second year of Qingyuan, written by Lou Yao of Siming.

Scholars and officials study Buddhism when in trouble, but when successful, they talk about using Xia culture to transform the Yi barbarians. They have gained nothing from Buddhism. Did Liao Weng gain something from Buddhism with his 'Hymn on the Gate of Existence'? Is Gongkui someone who knows this? January 28th of the second year of Jingding, written by Fazhao of Tiantai for the Siming scholar Kedeng at the foot of Yuegui Peak.

Record of the Nanhu Pure Land Temple

Chen Guan

Yanqing Temple in Mingzhou has traditionally had lectures, with the Tiantai contemplation and practice as its foundation. Since Master Fazhi's practice and learning were both high, the disciples listened with their hearts. Those who succeeded him were also all capable people. Now it has been more than a hundred years. Occasionally, there are hardships

行精修之士。來依道場。元豐中比丘介然。修西方凈土之法。坐而不臥。以三年為期。期滿謂同修慧觀仲章宗悅曰。我輩各據一室成此勝緣。后之來者加眾。而室不增多。今寺之西隅尚有隙地。若得錢二千餘萬。構屋六十餘間。中建寶閣立丈六彌陀之身。夾以觀音勢至。環為十有六室。室各兩間。外列三聖之像。內為禪觀之所。殿臨池水水生蓮華。不離塵染之中。豁開世外之境。念處俱寂了無異緣。以堅決定之心。以顯安樂之土。所以順佛慈而報國恩者。豈獨我四人而已哉。所欲如是其可成乎。慧觀等同辭以答之曰。以無作任運之心。作有為利益之事。四明多檀信。何患乎不成。自是日營月積。更七寒暑。凡介然之所欲為無一不如其志者。初介然然手二指。誓必成此。元符二年三月落成之日。設千佛之供。復然三指以增凈誓。既成所難成。又舍所難捨。而原其用心無私己之意。於是見者聞者莫不隨喜。凈習之士踴躍欣慶。而十有六室常無虛位。期滿者去。發心者來。依勝境而獲善利者。不知其幾何人也。夫凈土之教。古佛所說。誠心之士。諦受不疑。如來之敘九品。以至誠為上上。智者之造十論。破疑心之具縛。縛解情忘。識散智現。則彌陀凈境何假他求。若臨明鏡自見面像。得者不由於識受。昧者安可以情曉。超識

【現代漢語翻譯】 現代漢語譯本： 這是關於一位精進修行的僧人的故事。他來到道場，名叫介然的比丘在元豐年間，修習西方凈土法門，堅持坐禪而不睡眠，以三年為期。期滿后，他對一同修行的慧觀、仲章、宗悅說：『我們各自佔據一間禪房，成就這殊勝的因緣。後來的人會越來越多，而禪房不會增加。現在寺廟的西邊還有空地，如果能得到兩千多萬錢，建造六十多間房屋，中間建造寶閣，供奉一丈六尺高的彌陀佛（Amitabha，阿彌陀佛）像，兩側是觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）菩薩。周圍設定十六間禪房，每間兩間房。外面排列三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）的畫像，裡面作為禪修觀想的場所。殿堂面臨池塘，池塘里生長蓮花，在不離開塵世染污的環境中，豁然開朗世外桃源的境界。唸佛之處寂靜無聲，沒有其他的雜念。以堅定的決心，來顯現安樂的凈土。這樣做來順應佛的慈悲，報答國家的恩情，難道僅僅是我們四個人嗎？我們所希望的這樣，可以成功嗎？』 慧觀等人一同回答說：『以無為而任運的心，做有為而利益眾生的事情。四明（地名）有很多施主，何愁不能成功呢？』從此以後，他們每天經營，每月積累，經過七年時間，凡是介然想要做的，沒有一件不如他所愿的。當初，介然燃點兩根手指，發誓一定要成就此事。元符二年三月落成之日，設定千佛的供養，又燃點三根手指，以增加清凈的誓願。既然成就了難以成就的事情，又捨棄了難以捨棄的東西，而探究他的用心，沒有絲毫的私心。於是，見到的人、聽到的人，沒有不隨喜讚歎的。修習凈土的人踴躍歡慶，而十六間禪房常常沒有空位。期滿的人離開，發心的人前來。依靠這殊勝的境界而獲得善利的人，不知道有多少。凈土的教義，是古代佛所說的，誠心的人，仔細接受而不懷疑。如來敘述九品往生，以至誠為上上品。智者大師（智顗）撰寫《十疑論》，破除懷疑心的束縛。束縛解除，情感遺忘，識念消散，智慧顯現，那麼彌陀凈土何必向外尋求？如同面對明鏡，自己看到自己的面容，得到的人不依賴於意識的感受，迷惑的人怎麼可以用情感來明白？超越意識。

【English Translation】 English version: This is the story of a diligent practitioner. He came to the monastery. During the Yuanfeng era, a Bhikkhu (Buddhist monk) named Jieran practiced the Western Pure Land (Sukhāvatī) method, sitting in meditation without lying down, with a three-year commitment. Upon completion, he said to his fellow practitioners Huiguan, Zhongzhang, and Zongyue: 'Let each of us occupy a room to accomplish this auspicious cause. Those who come later will increase in number, but the rooms will not increase. Now there is still vacant land in the west corner of the temple. If we can obtain more than twenty million coins, we can build more than sixty rooms, with a treasure pavilion in the middle, enshrining a sixteen-foot-tall statue of Amitabha (Amitābha, Infinite Light Buddha), flanked by Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength). Surround it with sixteen rooms, each with two chambers. Outside, display the images of the Three Saints (Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta), and inside, create a place for Chan (Zen) meditation. The hall faces a pond, and lotuses grow in the pond, opening up a realm beyond the world amidst the defilements of the mundane. The place of mindfulness is silent and without other distractions. With a firm and resolute heart, we manifest the Land of Bliss. Is it only the four of us who wish to accord with the Buddha's compassion and repay the nation's kindness? Can our wishes be fulfilled?' Huiguan and the others replied in unison: 'With a mind of non-action and naturalness, we engage in beneficial activities for sentient beings. Siming (place name) has many donors and believers, so why worry about not succeeding?' From then on, they managed daily and accumulated monthly, and after seven years, everything that Jieran wanted to do was fulfilled. Initially, Jieran burned two fingers, vowing to accomplish this. On the day of completion in the third month of the second year of Yuanfu, they offered a thousand Buddhas, and again burned three fingers to increase the pure vow. Having accomplished what was difficult to accomplish, and having relinquished what was difficult to relinquish, and examining his intention, there was no selfishness. Therefore, those who saw and those who heard all rejoiced and praised. Practitioners of Pure Land rejoiced and celebrated, and the sixteen rooms were always occupied. Those who completed their term left, and those who aspired came. Those who relied on this auspicious environment and obtained good benefits, it is not known how many there were. The teachings of Pure Land are what the ancient Buddhas spoke of, and sincere people accept them carefully without doubt. The Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) describes the Nine Grades of Rebirth, with utmost sincerity as the highest grade. The Great Master Zhiyi (智顗) wrote the 'Ten Doubts about Pure Land', breaking the bonds of doubt. When the bonds are released, emotions are forgotten, consciousness is scattered, and wisdom appears, then why seek the Pure Land of Amitābha externally? It is like facing a clear mirror and seeing one's own face. Those who attain do not rely on the perception of consciousness, how can those who are deluded understand with emotions? Transcending consciousness.

習而不惑。度情塵而獨造者。其唯誠乎。故曰。誠者成也。成自成他。唯此而已。譬猶清凈滿月普現諸水影像非一月體無二。攝流散而等所歸。會十方而總於一。亦如十鏡環繞中然一燈光體交參東西莫辨。然而方有定位非無西。鏡名隨相立西不自西。智與理融境將誰執。安可以在纏執方之見而測度如來無礙之境乎。慈恩有言曰。凡夫業重處處生貪。若不定指一方何以繫心專注。此善知識隨方扶教專護相宗。然論安養知足之勝劣。則以偏勸往生為最勝。乃知通人無吝。吝則多私。境強習重。蓋由觀淺心浮。易往無人。良以疑深障重。若欲盡除障垢當以決定為心。濕薪如山豆火能爇。千年闇室日照頓明。釋迦文方便至深。無量壽說法無間。觀世音如母念子。大勢至如子憶母。古聖軌轍安可不遵。幻境虛無有何可舍。解脫長者不往安樂土。普賢大士親睹無量光。親睹者初無動移。不往者如是而往。普融無礙。自然空假俱中。分別未忘。寧免權實互諍。若此則心安無日。得忍何期。乃知唸唸現前。然後決不退轉。故曰。若不決定成等正覺者。我誓不取菩提。于菩提心有退轉者。我誓不取正覺。此乃法藏比丘之本願。而諸上善人之所隨學也。發如是心。行如是行。起如是愿。趣如是果。而不違法藏之大誓。則寓跡于茲剎。棲心於

【現代漢語翻譯】 現代漢語譯本：

學習而不疑惑，能夠超脫情感的束縛而獨立創造的，大概只有真誠了吧。所以說，真誠就是成就，成就自己也成就他人，僅此而已。這好比清凈的滿月普遍顯現在各處水中，影像雖多，月亮的本體卻只有一個，沒有第二個。收攝散亂的念頭，使它們平等地歸向一處；彙集十方，總歸於一。又如十面鏡子環繞，中間點燃一盞燈，燈光交相輝映，東西方向難以分辨。然而方向有其固定的位置，並非沒有西方。鏡子的名稱隨著所反映的景象而建立，西方不是自己成為西方。智慧與真理融合，還有誰會執著于外境呢？怎麼可以用執著于方位的見解來揣測如來無礙的境界呢？

慈恩大師曾說：『凡夫的業障深重，處處產生貪戀。如果不確定一個方向，用什麼來繫住心念，使之專注呢？』這是善知識隨順各方來扶持教化，專門護持法相宗。然而，如果討論安養（極樂世界）知足的殊勝與否，那麼以偏重勸導往生極樂世界為最殊勝。由此可知，通達的人不會吝嗇，吝嗇則多有私心。外境的誘惑強烈，習氣深重，這都是由於觀察淺薄，心浮氣躁。容易前往的地方卻沒有人去，實在是因為疑惑太深，障礙太重。如果想要徹底消除障礙和污垢，應當以堅定的信心為根本。潮濕的柴火堆積如山，豆粒大小的火也能點燃；千年黑暗的房間，太陽一照立刻明亮。釋迦牟尼佛的方便法門極其深妙，阿彌陀佛說法沒有間斷。觀世音菩薩像母親思念孩子，大勢至菩薩像孩子憶念母親。古代聖賢的足跡怎麼可以不遵循呢？

虛幻的境界本無實有，有什麼可以捨棄的呢？解脫長者沒有前往安樂國土，普賢大士親自見到無量光。親自見到的人，本來就沒有動身前往；沒有前往的人，就是這樣而前往了。完全融合而沒有障礙，自然而然地空、假、中三諦圓融。如果分別心沒有消除，怎麼能免除權教和實教的相互爭論呢？如果這樣，內心就沒有安寧的日子，得到無生法忍又有什麼期望呢？要知道唸唸現前，然後才能決定不退轉。所以說：『如果不能決定成就無上正等正覺，我誓不成佛。對於菩提心有退轉的，我誓不成佛。』這是法藏比丘（阿彌陀佛的前身）的本願，也是各位上善人所應當隨之學習的。發起這樣的心，實行這樣的行為，立下這樣的誓願，趣向這樣的果報，而不違背法藏比丘的大愿，那麼，即使寄身於這個穢土世界，也能將心安住在極樂凈土。

【English Translation】 English version:

To learn without being perplexed, and to be able to transcend emotional entanglements and create independently, perhaps only sincerity can achieve this. Therefore, it is said, 'Sincerity is accomplishment; accomplishing oneself and accomplishing others, that is all.' It is like the clear and pure full moon universally appearing in various waters; though the reflections are many, the moon's essence is singular, without a second. Gather the scattered thoughts, making them equally return to one place; converge the ten directions, summing them up into one. It is also like ten mirrors surrounding a lamp in the center; the light intermingles, making it difficult to distinguish east from west. However, directions have their fixed positions; it is not that there is no west. The name of the mirror is established according to the reflected image; the west does not become west by itself. When wisdom and truth merge, who would cling to external realms? How can one use the view of clinging to directions to fathom the unobstructed realm of the Tathagata (Thus Come One)?

Master Ci En (Compassionate Grace) once said, 'Ordinary beings have heavy karmic burdens, giving rise to greed everywhere. If a direction is not specified, what can be used to bind the mind and make it focused?' This is a wise teacher supporting the teachings in all directions, especially protecting the Dharma Characteristics School. However, if discussing the superiority of contentment in Sukhavati (Land of Bliss), then emphasizing and encouraging rebirth there is the most excellent. From this, it can be known that a person of understanding is not stingy; stinginess leads to selfishness. The allure of external realms is strong, and habits are deep-rooted; this is due to shallow observation and a restless mind. A place easy to reach is not visited, truly because doubt is too deep and obstacles are too heavy. If one wishes to completely eliminate obstacles and defilements, one should take firm faith as the foundation. Wet firewood piled like a mountain can be ignited by a spark the size of a bean; a thousand-year-old dark room is instantly illuminated by the sun. Shakyamuni Buddha's expedient methods are extremely profound, and Amitabha Buddha's teachings are uninterrupted. Avalokiteshvara Bodhisattva (The Bodhisattva of Compassion) is like a mother thinking of her child, and Mahasthamaprapta Bodhisattva (The Bodhisattva of Great Strength) is like a child remembering his mother. How can the footsteps of ancient sages not be followed?

The illusory realm is inherently empty; what is there to abandon? The Elder Vimalakirti (Stainless Fame) did not go to the Land of Bliss, and Samantabhadra Bodhisattva (Universal Worthy) personally saw the Immeasurable Light. One who sees personally has never moved; one who does not go, goes in this way. Complete fusion without obstruction, naturally the three truths of emptiness, provisional existence, and the Middle Way are perfectly integrated. If discriminating thoughts are not eliminated, how can one avoid the mutual contention between provisional and real teachings? If this is the case, the mind will have no peaceful days, and what hope is there of attaining the patience of non-birth? Know that moment after moment appears before you, and then you can be determined not to regress. Therefore, it is said, 'If I cannot be certain of attaining unsurpassed, complete enlightenment, I vow not to attain Buddhahood. If there is regression in my Bodhi mind, I vow not to attain perfect enlightenment.' This is the original vow of Dharmakara Bhikshu (the monk Dharmakara, the previous life of Amitabha Buddha), and it is what all superior virtuous people should follow and learn. Generate such a mind, practice such actions, make such vows, and proceed towards such a result, without violating the great vow of Dharmakara Bhikshu. Then, even dwelling in this impure world, one can rest one's mind in the Pure Land of Bliss.

此室者。皆阿鞞跋致之士也。其為勝利。豈有窮哉。比丘介然唱一善念。四明信士應答如響。而所以利益一方者。其廣若是。可不記其事乎。今教主明智大師法智之曾孫也。行業淳實人所信服。能以誠心修凈土觀。于介然之事有助為多。故並記之。大觀元年八月一日。延平陳瓘記。◎

佛祖統紀卷第四十九(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十

宋咸淳四明東湖沙門志磐撰

名文光教志第十八之二◎仁王般若經疏序

待制晁說之

陳隋間。天臺智者遠稟龍樹立一大教。九傳而至荊溪。荊溪之世。有新羅來學者。曰法融理應純英。故此教播於海外諸國與中原並盛矣。唐室喪亂典籍蕩滅。雖此教為不可亡者。亦難乎其存也。然杲日將出而曉霞先升。真人應運而文明自見。我有宋之初此教復杭海入吳越。今世所傳三大部之類是也。然尚有留而不至。與夫至而非真者。仁王經疏先至有二本。眾咸斥其偽。昔法師既納日本信禪師所寄辟支佛𩬊。答其所問二十義。乃求其所謂仁王經疏。信即授諸海舶。無何中流大風驚濤。舶人念無以息龍神之意。遽投斯疏以尉安之。法智乃求強記者二僧。詣信使誦文以歸。既而二僧喪乎日本。至元豐初。海賈乃持

【現代漢語翻譯】 現代漢語譯本： 這個房間里的人，都是阿鞞跋致（Avivartika，不退轉）的修行者。他們所獲得的勝利，難道會有窮盡嗎？一位比丘稍微生起一個善念，四明（地名，今浙江寧波）的信士們應答如回聲般迅速。而因此利益一方百姓，其範圍如此廣闊。能不記錄這件事嗎？現在的教主是明智大師法智（Dharma-jnana）的曾孫。他的行為淳樸誠實，深受人們的信服。他能夠以真誠的心修習凈土觀。對於微小的事情也有很大的幫助。所以一併記錄下來。大觀元年八月一日，延平陳瓘（Chen Guan）記。

《佛祖統紀》卷第四十九（終） 大正藏第 49 冊 No. 2035 《佛祖統紀》

《佛祖統紀》卷第五十

宋咸淳四明東湖沙門志磐（Zhipan）撰

名文光教志第十八之二 ◎《仁王般若經疏》序

待制晁說之（Chao Yuezhi）

陳隋之間，天臺智者（Zhiyi）遠承龍樹（Nagarjuna）創立一大教派。傳了九代到了荊溪（Jingxi）。荊溪的時代，有新羅（Silla，古代朝鮮國家）來的學者，名叫法融（Fayung）、理應（Liying）、純英（Chunying）。因此這個教派傳播到海外各國，與中原一樣興盛。唐朝（Tang Dynasty）發生戰亂，典籍被毀殆盡。即使這個教派是不可磨滅的，也很難儲存下來。然而，如同太陽將要升起時，早霞先出現；真人應運而生，文明自然顯現。我宋朝（Song Dynasty）初期，這個教派從杭州（Hangzhou）沿海傳入吳越（Wuyue，古代地區）。現在世上所傳的三大部就是這類。然而，還有一些留存而沒有傳到，以及傳到卻並非真正的。《仁王經疏》（Renwang Jing Shu）先傳來了兩個版本，大家都認為它們是偽造的。過去法師（指法智）已經接受了日本（Japan）信禪師（Shin Zenji）所寄的辟支佛𩬊（Pratyekabuddha hair）。回答了他所提出的二十個問題。於是向他索取他所說的《仁王經疏》。信禪師就把它交給海船。不久，在航行途中遇到大風和驚濤駭浪。船上的人認為沒有辦法平息龍神（Naga）的憤怒，就立刻把這部疏鈔投入海中，用來安撫龍神。法智於是請求兩位記憶力強的僧人，到信禪師那裡背誦經文回來。後來這兩位僧人死在日本。到了元豐（Yuanfeng）初年，有海商拿著

【English Translation】 English version: The people in this room are all practitioners of Avivartika (non-retrogression). How can their victories be exhausted? When a Bhiksu (monk) slightly generates a good thought, the faithful of Siming (a place name, present-day Ningbo, Zhejiang) respond as quickly as an echo. And the benefit to the people in one area is so vast. How can we not record this event? The current leader is the great-grandson of Dharma-jnana (wisdom of the Dharma), the Master of Bright Wisdom. His conduct is pure and honest, and he is trusted and admired by the people. He is able to cultivate the Pure Land contemplation with a sincere heart. He is of great help even in small matters. Therefore, it is recorded together. Recorded on the first day of the eighth month of the first year of the Daguan era by Chen Guan of Yanping.

Chronicles of the Buddhist Patriarchs, Volume 49 (End) Tripitaka, Volume 49, No. 2035, Chronicles of the Buddhist Patriarchs

Chronicles of the Buddhist Patriarchs, Volume 50

Written by Zhipan (a Shramana of Donghu, Siming, in the Xianchun era of the Song Dynasty)

Section 2 of the Eighteenth Chapter on Famous Writings and the History of Teachings ◎ Preface to the Commentary on the Renwang Prajna Sutra

Written by Chao Yuezhi (awaiting appointment)

During the Chen and Sui dynasties, Zhiyi (the Wise One) of Tiantai, inherited from Nagarjuna (the Dragon Tree), established a great school. After nine generations, it reached Jingxi. In the era of Jingxi, there were scholars from Silla (ancient Korean kingdom) named Fayung, Liying, and Chunying. Therefore, this school spread to overseas countries and flourished as much as in the Central Plains. During the Tang Dynasty, wars broke out and the classics were destroyed. Even if this school was indestructible, it was difficult to preserve it. However, just as the morning glow rises before the sun comes out, and civilization appears naturally when a true person responds to the times. In the early Song Dynasty, this school entered Wuyue (ancient region) from the coast of Hangzhou. The three major texts transmitted in the world today are of this kind. However, there are still some that have not been transmitted, and some that have been transmitted but are not genuine. Two versions of the Renwang Jing Shu (Commentary on the Renwang Sutra) arrived first, and everyone denounced them as forgeries. In the past, the Dharma Master (referring to Fazhi) had already received the Pratyekabuddha hair (hair of a Pratyekabuddha) sent by Shin Zenji (Zen Master Shin) of Japan. He answered the twenty questions he had raised. So he asked him for the Renwang Jing Shu he had mentioned. Shin Zenji then handed it over to the seagoing ship. Soon, a great wind and raging waves were encountered during the voyage. The people on board thought there was no way to appease the wrath of the Naga (dragon god), so they immediately threw this commentary into the sea to appease the dragon god. Fazhi then requested two monks with strong memories to go to Shin Zenji to recite the text and return. Later, these two monks died in Japan. In the early Yuanfeng era, a sea merchant held

今疏二捲來。四明有沙門如詢。因緣得之(云云)智者慈霔盡法性為止觀。而源流釋迦之道。今方盛於越中。異日會當周于天下。豈獨是書之不可掩哉。大抵吾宗所以永異他家不容同世並語者。其唯三千乎。其唯觀具乎。

明智法師碑論

晁　說之

世尊鶴林法付迦葉。二十四傳至於師子。或曰。二十八傳至於達磨。磨在梁時始來東土。於六度中特以禪名。雖云頓示豈無方便。雖云不立文字初傳則有楞伽。后五六葉則尚般若。覽教照心不在茲乎。自迦葉十三傳曰龍樹。著大智度論。譯傳震旦。則有北齊文禪師。一覽斯文即悟中觀之旨。以傳南嶽。岳傳之天臺。天臺悟法華三昧。始開拓義門。定而三止。慧而三觀。曰具。曰即。曰一念三千。其所歸宗曰法華。則華嚴阿含方等般若。攝六度融萬行。開而顯之無非法華佛慧之道。暨傳之章安縉雲東陽左溪。至於荊溪。於是智者之教悉載於書。而一歸於正矣。荊溪傳滿。滿傳修(當云荊溪傳邃邃傳修)修傳外。外傳琇。琇傳竦。竦傳寂。寂傳通。通傳禮。是為四明。於時此教特盛。異同亦多。龍象重望未易柔服。一言之辨勤乎十返。如不觀真心唯觀陰妄。至今稱之為是。後世何為而欲異其說乎。仰惟智者之為智也。大矣哉。三觀單復之旨。實著乎圓覺。十

【現代漢語翻譯】 現代漢語譯本： 現在送來兩卷（佛經）。四明（地名，今浙江寧波）有位沙門名叫如詢，因緣際會得到了它（指佛經）。（有人）說智者（指智顗大師）的慈悲教澤像甘霖一樣滋潤萬物，窮盡了法性，以止觀為核心。而（其）源頭是釋迦牟尼的教導。如今（智者的學說）在越地（古地名，今浙江一帶）非常興盛，將來一定會傳遍天下。難道僅僅是這本書（指佛經）不可埋沒嗎？總的來說，我們宗派之所以能夠永遠區別于其他宗派，不與他們同流合污，難道不是因為一念三千的教義嗎？難道不是因為觀具（指修習止觀的工具和方法）嗎？

明智法師碑論

晁說之

世尊（指釋迦牟尼佛）在鶴林（佛陀涅槃之處）將佛法咐囑給迦葉（摩訶迦葉，佛陀十大弟子之一）。（佛法）經過二十四代傳到師子（師子比丘）。或者說，經過二十八代傳到達磨（菩提達摩，禪宗初祖）。達磨在梁朝時才來到東土（指中國）。在六度（佈施、持戒、忍辱、精進、禪定、般若）中，特別以禪定聞名。雖然說是頓悟之法，難道沒有方便之門嗎？雖然說不立文字，最初傳法時卻有《楞伽經》。後來五六代都推崇般若（般若智慧）。學習佛法，照亮內心，不就在這裡嗎？從迦葉往下數十三代是龍樹（龍樹菩薩，大乘佛教的重要思想家）。他撰寫了《大智度論》，翻譯並傳入中國。北齊有位文禪師，一讀到這部論著，立刻領悟了中觀（中觀學派，大乘佛教的重要流派）的宗旨，並傳給了南嶽（南嶽慧思）。南嶽傳給了天臺（天臺智顗）。天臺領悟了法華三昧（以《法華經》為基礎的禪定），開始開創義學之門，確立了三止（體真止、方便隨緣止、息一切戲論止）和三觀（空觀、假觀、中觀）。提出了『具』、『即』、『一念三千』的理論。他所歸宗的是《法華經》。因此，華嚴（《華嚴經》）、阿含（《阿含經》）、方等（方等部經典）、般若（般若部經典），都攝入六度，融合萬行，開顯之後，無一不是法華佛慧之道。等到傳到章安（章安灌頂）、縉雲（縉雲法喜）、東陽（東陽慧布）、左溪（左溪玄朗），直到荊溪（荊溪湛然），於是智者的教義全部記載在書上，最終歸於正統。荊溪傳給滿（道滿），滿傳給修（道邃，應為荊溪傳邃，邃傳修），修傳給外（），外傳給琇（），琇傳給竦（），竦傳給寂（），寂傳給通（），通傳給禮（），這就是四明（四明知禮）。當時，這種教義特別興盛，但異議也很多。像龍象（比喻有威望的人）一樣的人物，難以輕易使之信服。一句言語的辯論，要勤奮地進行十次。如果不是觀真心，而只是觀陰妄（五陰，色、受、想、行、識），至今還被認為是正確的。後世為什麼要改變他的說法呢？我仰慕智者的智慧，真是偉大啊！三觀（空觀、假觀、中觀）單復的宗旨，實際上體現在《圓覺經》中。十

【English Translation】 English version: Now, two volumes (of Buddhist scriptures) have been sent. In Siming (place name, present-day Ningbo, Zhejiang), there is a Shramana (Buddhist monk) named Ruxun, who obtained it by chance (referring to the Buddhist scriptures). (Someone) says that the compassionate teachings of Zhi Zhe (referring to Master Zhiyi) nourish all things like sweet rain, exhaust the nature of Dharma, and take Zhi Guan (calming and insight meditation) as the core. And (its) source is the teachings of Shakyamuni. Now (Zhi Zhe's teachings) are very prosperous in Yue (ancient place name, present-day Zhejiang area), and will surely spread all over the world in the future. Is it just this book (referring to the Buddhist scriptures) that cannot be buried? In general, isn't the reason why our sect can always be distinguished from other sects and not be in the same world as them because of the doctrine of 'Three Thousand Realms in a Single Thought'? Isn't it because of Guan Ju (referring to the tools and methods for practicing Zhi Guan)?

Epitaph on the Master of Wisdom and Enlightenment

By Chao Shuo Zhi

The World Honored One (referring to Shakyamuni Buddha) entrusted the Dharma to Kashyapa (Mahakashyapa, one of the Buddha's ten major disciples) in the Crane Forest (where the Buddha entered Nirvana). (The Dharma) was passed down through twenty-four generations to Simha (Simha Bhikshu). Or, it is said that it was passed down through twenty-eight generations to Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism). Bodhidharma came to the Eastern Land (referring to China) during the Liang Dynasty. Among the Six Paramitas (Dana, Sila, Kshanti, Virya, Dhyana, Prajna), he is especially known for Dhyana (meditation). Although it is said to be a sudden enlightenment, is there no expedient means? Although it is said that no words are established, there was the Lankavatara Sutra in the initial transmission. Later, five or six generations revered Prajna (Prajna wisdom). Studying the Dharma and illuminating the heart, isn't it here? From Kashyapa down to the thirteenth generation is Nagarjuna (Nagarjuna Bodhisattva, an important thinker of Mahayana Buddhism). He wrote the Mahaprajnaparamita Sastra, which was translated and introduced into China. In the Northern Qi Dynasty, there was a Zen master Wen, who, upon reading this treatise, immediately understood the essence of the Madhyamaka (Madhyamaka school, an important school of Mahayana Buddhism) and passed it on to Nanyue (Nanyue Huisi). Nanyue passed it on to Tiantai (Tiantai Zhiyi). Tiantai realized the Lotus Samadhi (meditation based on the Lotus Sutra) and began to create the gate of doctrine, establishing the Three Stoppings (Stopping of True Nature, Stopping of Expedient Adaptation, Stopping of All Frivolous Discussions) and the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way). He proposed the theories of 'Completeness', 'Immediacy', and 'Three Thousand Realms in a Single Thought'. What he attributed to was the Lotus Sutra. Therefore, the Avatamsaka (Avatamsaka Sutra), Agama (Agama Sutras), Vaipulya (Vaipulya Sutras), and Prajna (Prajna Sutras) all incorporate the Six Paramitas, integrate the myriad practices, and after being revealed, none are not the path of the wisdom of the Lotus Buddha. When it was passed on to Zhang'an (Zhang'an Guanding), Jinyun (Jinyun Faxi), Dongyang (Dongyang Huibu), Zuoxi (Zuoxi Xuanlang), and finally Jingxi (Jingxi Zhanran), then all of Zhi Zhe's teachings were recorded in books and ultimately returned to orthodoxy. Jingxi passed it on to Man (Daoman), Man passed it on to Xiu (Dao Sui, should be Jingxi passed it on to Sui, Sui passed it on to Xiu), Xiu passed it on to Wai (), Wai passed it on to Xiu (), Xiu passed it on to Song (), Song passed it on to Ji (), Ji passed it on to Tong (), Tong passed it on to Li (), this is Siming (Siming Zhili). At that time, this doctrine was particularly prosperous, but there were also many disagreements. Figures like dragons and elephants (metaphor for people with prestige) are difficult to easily convince. A debate of a single word must be diligently conducted ten times. If it is not contemplating the true mind, but only contemplating the Skandhas (Five Skandhas, Rupa, Vedana, Samjna, Samskara, Vijnana), it is still considered correct to this day. Why do later generations want to change his statement? I admire the wisdom of Zhi Zhe, it is truly great! The single and compound essence of the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) is actually reflected in the Surangama Sutra. Ten

境互發之論。方見乎楞嚴。智者先言之於隋。此經后譯之於唐。雖欲不信其可得乎(瑩公清話。楞嚴本在西域。智者聞之。忍死以候。既而入滅期逼。遺記之曰。此經入漢吾不得見之矣。當有宰官身菩薩。以文章翻譯佛語。又數百年。當有肉身比丘以吾教判此經歸中道)所謂靈山親聞者。此亦其躅歟。故其教東及日本。西返天竺。未之與抗也。或曰教外別傳不知教無等等。何外之有。傳授圓成何別之有。或曰不立文字。不知文字非真非妄。乃以何者為文字。嘗求乎其人矣。前乎智者導其教者。曰梁傅大士。北齊稠禪師。後來推尊而贊之者。曰南山律師。韶壽諸師(韶國師壽禪師)密弘而取證者。永嘉真覺。雖異途而不敢不讚者。賢首藏師。或叛去而竊用其義者清涼觀師。公為異同。而自立己意者慈恩基師。唯圭峰密私用其言。而專以四禪八定次第之學。何異兒戲以侮耆德。善乎梁敬之之言曰。佛法以天臺為司南。柳子厚曰。佛道愈遠異端競起。惟天臺得其傳。又曰。傳道益微言禪最病。今之空空。愚夫縱傲自我者。皆誣禪以亂其教。冒乎囂昏放乎淫荒。吾將合馬鳴龍樹之道焉。唯是明智。其生既晚異端益肆。積德于躬。無辨于彼。將自屈服。我言則光。顧予何者。輒與斯事。竊少聞大道于圓照禪師。且有言曰。他日勉

【現代漢語翻譯】 現代漢語譯本 關於境與境相互引發的論述，在《楞嚴經》（Surangama Sutra）中可以見到。智者大師（Zhiyi，隋代天臺宗創始人）早在隋朝就已提出。而這部經是在唐朝才被翻譯出來。即使想不相信，又怎麼可能呢？（瑩公清話記載：《楞嚴經》原本在西域，智者大師聽聞后，寧願忍受死亡也要等待。臨終之際，他留下遺言說：『這部經傳入漢地，我是看不到了。當有身居宰官之位的菩薩，用文章翻譯佛語。又過數百年，當有肉身比丘用我的教義來判釋此經，使其歸於中道。』） 所謂在靈山會上親自聽聞佛陀教誨的人，大概也是循著這樣的軌跡吧。因此，《楞嚴經》的教義向東傳到日本，向西傳回天竺，沒有誰能與之抗衡。有人說『教外別傳』，卻不知『教』沒有高下之分，哪裡來的『外』呢？『傳授圓成』，又有什麼區別呢？有人說『不立文字』，卻不知文字既非真也非妄，又用什麼來作為文字呢？ 我曾經探求過那些人。在智者大師之前引導此教義的人，有梁朝的傅大士（Fu Dashi）和北齊的稠禪師（Chou Chanshi）。後來推崇讚揚他們的人，有南山律師（Nanshan Lushi）和韶壽諸師（Shaoshou Zhushi，包括韶國師和壽禪師）。秘密弘揚並以此取證的人，有永嘉真覺（Yongjia Zhenjue）。即使是不同宗派，也不敢不贊同的人，有賢首藏師（Xianshou Zangshi）。有人背叛而去，竊用其義的人，有清涼觀師（Qingliang Guanshi）。公開評論其異同，並自立己見的人，有慈恩基師（Ci'en Ji Shi）。只有圭峰（Guifeng）私下使用他的言論，卻專門研究四禪八定次第之學，這與兒童遊戲侮辱老者有什麼區別呢？ 梁敬之說得好：『佛法以天臺宗為指南。』柳宗元說：『佛道越傳越遠，異端邪說競相興起，只有天臺宗得到了真正的傳承。』又說：『傳道越來越衰微，談禪的毛病最多。』如今那些空談，愚蠢傲慢自我放縱的人，都是用禪來迷惑教義，冒犯喧囂昏聵，放縱淫亂荒唐。我將融合馬鳴菩薩（Asvaghosa）和龍樹菩薩（Nagarjuna）的道。只有明智的人才能做到。因為我出生較晚，異端邪說更加猖獗，只能修身積德，不去與他們爭辯。如果爭辯，只會讓自己受辱。我的言論自然會發揚光大。我又是誰呢？竟然參與這些事情。我曾經從圓照禪師（Yuanzhao Chanshi）那裡稍微聽聞過大道，並且他說過：『將來努力吧。』

【English Translation】 English version The discussion on the mutual arising of realms can be found in the Surangama Sutra. Zhiyi (founder of the Tiantai school in the Sui Dynasty) had already proposed it in the Sui Dynasty. However, this sutra was not translated until the Tang Dynasty. Even if one wanted to disbelieve it, how could it be possible? (Qinghua of Ying Gong records: 'The Surangama Sutra was originally in the Western Regions. After hearing about it, Zhiyi was willing to endure death to wait for it. On his deathbed, he left a will saying: 'I will not be able to see this sutra enter the Han land. There will be a Bodhisattva in the position of a high official who will translate the Buddha's words into writing. Several hundred years later, there will be a flesh-body Bhikkhu who will interpret this sutra with my teachings, bringing it back to the Middle Way.') Those who personally heard the Buddha's teachings at the Vulture Peak Assembly probably followed a similar path. Therefore, the teachings of the Surangama Sutra spread eastward to Japan and westward back to India, and no one can compete with it. Some say 'a special transmission outside the teachings,' but they do not know that there is no distinction between 'teachings,' so where does the 'outside' come from? 'Transmission is perfectly complete,' so what is the difference? Some say 'do not establish words,' but they do not know that words are neither true nor false, so what should be used as words? I have sought out those people. Those who guided this teaching before Zhiyi were Fu Dashi (Fu Dashi of the Liang Dynasty) and Chou Chanshi (Chou Chanshi of the Northern Qi Dynasty). Those who later admired and praised them were Nanshan Lushi (Nanshan Vinaya Master) and Shaoshou Zhushi (Shaoshou Zhushi, including Shaoguoshi and Shouchanshi). Those who secretly promoted and attained realization through it were Yongjia Zhenjue (Yongjia Zhenjue). Even those of different sects dared not disagree, such as Xianshou Zangshi (Xianshou Zangshi). Some betrayed and stole its meaning, such as Qingliang Guanshi (Qingliang Guanshi). Those who publicly commented on its similarities and differences and established their own views were Ci'en Ji Shi (Ci'en Ji Shi). Only Guifeng (Guifeng) secretly used his words but specialized in the study of the sequential learning of the Four Dhyanas and Eight Samadhis, which is no different from children's games insulting the elderly. Liang Jingzhi said well: 'Buddhism takes the Tiantai school as its guide.' Liu Zongyuan said: 'The further the Buddhist path spreads, the more heretical and deviant theories arise, and only the Tiantai school has received the true transmission.' He also said: 'The transmission of the Dao is becoming increasingly weak, and the most problematic is talking about Chan.' Nowadays, those who talk emptily, are foolish, arrogant, and self-indulgent are all using Chan to confuse the teachings, offending the noisy and muddled, and indulging in licentiousness and absurdity. I will integrate the Dao of Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna). Only the wise can do this. Because I was born late, heretical and deviant theories are even more rampant, so I can only cultivate myself and accumulate virtue, and not argue with them. If I argue, I will only humiliate myself. My words will naturally be promoted and glorified. Who am I? How could I participate in these things? I once heard a little about the Great Dao from Yuanzhao Chanshi (Yuanzhao Chanshi), and he said: 'Strive hard in the future.'

讀經教后三十年果遇明智。獲聞一家性具之旨。視彼暗證禪師文字法師乘壞驢車。無力以正之。則不敢不自勉。

南湖法智大師像贊

真隱居士史浩

靈山一席儼在天臺。后十三葉復生奇才。唱道四明講肆宏開。溥海聲聞谹谹云雷。章聖在御中使鼎來。得法大旨皇皇恢恢。錫號法智宸章昭回。抵今後學咸仰崔嵬。蘭馨菊芳本一根荄。嗚呼是為法宇之柱石。教鼎之鹽梅。宜茲幻影。歷千古而無塵埃。

永嘉西湖法明寺疏

水心先生葉適

茲寺是昔忠法師之所居。師行業至高願力強果矢言以致道。故雖焚蕩草莽。百年間冠蓋。常走一郡。至子真師建兩序。師昶師崇殿堂。於是院落始成。昶師尤精苦。衣屨穿損。食不累合。諸生云赴應答泉涌。東掖天竺之盛。誠足相將。初天臺立止觀二義。承而為說者益以蔓衍。而忠昶二師尤多論述。今其徒妙真普濟。欲集諸家學為教藏。院中率道俗修唸佛三昧。以旌昶之績而嗣忠之業于無窮。志甚遠也。夫浮圖以身為旅泊。而嚴其宮室不已。以言為贅疣。而傳於文字愈多。固余所不解。嘗以問昶。昶亦不知所以然也。

重刊刪定止觀序

鎧庵吳克己

奇哉。救世明道之書。不圖復行於今也。使王公大人知有此書。必不至信讒以廢

【現代漢語翻譯】 現代漢語譯本： 讀誦經教三十年後，我才遇到了明智之人，有幸聽聞了『一家性具』（一切眾生皆具有如來智慧德相）的宗旨。看到那些暗中摸索的禪師和只會咬文嚼字的法師，就像乘坐破舊驢車一樣，無力匡正他們，因此不敢不自我勉勵。 南湖法智大師像贊 真隱居士史浩 靈山法會的一席之位彷彿還在天臺宗，十三代之後又誕生了奇才。在四明（今寧波）弘揚佛法，講經說法盛大開場，普天下的聲聞弟子都聽得清清楚楚，如同雷鳴一般。章聖皇帝在位時，派遣使者帶著鼎前來。大師領悟佛法的大旨，光明正大，恢弘廣闊。皇帝賜予『法智』的稱號，御筆親書的詔書光彩照人。直到今天，後來的學人都仰慕他高大的身影。蘭花的芬芳和菊花的清香，本就出自同一根莖。唉！大師是佛法殿宇的柱石，是佛教教義的鹽梅（調味品）。因此，他的幻化之身，經歷千古也不會沾染塵埃。 永嘉西湖法明寺疏 水心先生葉適 這座寺廟是過去忠法師居住的地方。法師的修行高尚，願力強大，用堅定的誓言來追求真理。所以即使寺廟被焚燬，雜草叢生，一百年間，達官貴人仍然經常來這裡。到了子真法師，建造了兩邊的僧房。昶法師和崇法師建造了大殿。於是寺院的格局才開始形成。昶法師尤其精進刻苦，衣服鞋子都破損了，吃飯也不講究。學僧們像云一樣聚集而來，回答問題像泉水一樣涌出。東掖山天竺寺的盛況，確實可以與之相比。當初天臺宗創立了止觀二義，繼承並加以闡述的人越來越多，而忠法師和昶法師尤其有很多論述。現在他們的弟子妙真和普濟，想要收集各家的學說，編纂成佛教的藏經。寺院中帶領僧人和信徒修習唸佛三昧，來彰顯昶法師的功績，繼承忠法師的事業，使其無窮無盡。他們的志向非常遠大啊！佛教徒以身體為暫時的住所，卻不斷地修繕宮室；以言語為多餘的東西，卻用文字來傳播得越來越多。這本來就是我不理解的。曾經拿這個問題問昶法師，昶法師也不知道為什麼會這樣。 重刊刪定止觀序 鎧庵吳克己 太奇妙了！這本救世明道的書，沒想到今天又能重新刊行了。如果王公大臣們知道有這本書，一定不會聽信讒言而廢棄它。

【English Translation】 English version: Thirty years after studying the scriptures, I finally encountered a wise person and had the good fortune to hear the doctrine of 'inherent Buddha-nature in all beings' (that all beings possess the wisdom and virtues of the Tathagata). Seeing those Chan masters groping in the dark and Dharma masters who only knew how to quibble over words, like riding a broken donkey cart, unable to correct them, I dare not but encourage myself. Eulogy for the Portrait of Master Fazhi of Nanhu Shi Hao, Layman Zhenyin The seat of the Vulture Peak assembly seems still to be at Tiantai. After thirteen generations, another genius was born. Propagating the Dharma in Siming (present-day Ningbo), the lectures and teachings were grandly opened, and the Shravakas throughout the world heard them clearly, like thunder. When Emperor Zhangzong was in power, he sent an envoy with a tripod. The master understood the great principles of the Dharma, being bright, upright, vast, and expansive. The emperor bestowed the title 'Fazhi' (Dharma Wisdom), and the imperial decree was radiant. To this day, later scholars admire his tall figure. The fragrance of orchids and the fragrance of chrysanthemums both come from the same root. Alas! The master is the pillar of the Dharma hall, the salt and plum (seasoning) of Buddhist teachings. Therefore, his illusory body will not be stained with dust even after thousands of years. Preface to Faming Temple in West Lake, Yongjia Ye Shi, Master Shuixin This temple is where Dharma Master Zhong used to live. The Dharma Master's practice was noble, his vows were strong, and he pursued the truth with firm oaths. Therefore, even though the temple was burned down and overgrown with weeds, dignitaries still frequented this place for a hundred years. When Dharma Master Zizhen arrived, he built the monks' quarters on both sides. Dharma Master Chang and Dharma Master Chong built the main hall. Thus, the layout of the temple began to take shape. Dharma Master Chang was especially diligent and assiduous, his clothes and shoes were worn out, and he was not particular about food. The students gathered like clouds, and their answers flowed like a spring. The prosperity of Tianzhu Temple in Dongye Mountain can indeed be compared to it. Initially, the Tiantai school established the two meanings of cessation and contemplation, and more and more people inherited and elaborated on them, and Dharma Master Zhong and Dharma Master Chang especially had many discussions. Now their disciples Miaozhen and Puji want to collect the doctrines of various schools and compile them into a Buddhist canon. In the temple, they lead monks and believers to practice the Samadhi of Buddha Recitation, to highlight the merits of Dharma Master Chang and inherit the cause of Dharma Master Zhong, making it endless. Their aspirations are very lofty! Buddhists take the body as a temporary dwelling, but constantly repair the palaces; they take words as superfluous, but spread them more and more through writing. This is something I have never understood. I once asked Dharma Master Chang about this, and Dharma Master Chang also did not know why. Preface to the Re-engraved and Revised Shanzheng Zhiguan Wu Keji, Armor Hermit How wonderful! This book that saves the world and clarifies the Way, I never thought it could be re-published today. If the princes and ministers knew about this book, they would certainly not listen to slander and abandon it.

毀。使縉紳先生知有此書。必不至立論以抵排。使啟禪關者能讀此書。其肯以教外別傳自欺乎。使尋經論者能讀此書。其肯以分別名相自困乎。矧欲使薄海內外家藏此書展轉開導了達此義。又孰肯貪于粗弊五欲。而不早求解脫者乎。是皆內教弟子。護持教法之大略也。子貢好辨。孔道以明。孟子巖巖。功堪繼禹。斯言概之。誰曰不信。

與喻貢元書

鎧庵吳克己

佛道來東華幾二千載矣。吾儒攘斥甚力者。無若韓氏歐陽氏。然皆未究其言與其道。唯知堅執周孔立教者以詆之。故雖攻之而愈堅。終無以大服天下之心。獨關洛諸賢與胡氏父子。頗嚐出入釋氏而不信之。然考其所與辨明。而謂之诐淫邪遁者亦不過指禪宗單傳之學而已。夫釋氏之有禪宗。猶吾儒之有老莊也。茍以拈椎豎拂夸誕之談。而疑釋氏一代正教。是猶以王何所學之浮虛而疑六經語孟修身齊家治國平天下之道也。奚可哉。去佛愈遠異端並起。唯天臺大師為得其正傳。此唐之梁敬之柳子厚。我朝晁以道陳瑩中諸公所服膺而深造者也。仆雖不敏實研究有年。觀其發揮一性範圍法界俾六凡四聖各迪厥德而咸底于極。誠未易遽為足下言。惟足下他日考其書而訂其道。方知仆昨者鄙詩所謂大道不可私與夫孔釋俱援世之句。果非自欺而又以欺天下也

【現代漢語翻譯】 現代漢語譯本： 毀滅此書，如果能讓縉紳先生們知道有這本書，他們一定不會再立論抵制排斥佛法。如果能讓那些開啟禪關的人讀到這本書，他們又怎麼會用教外別傳來欺騙自己呢？如果能讓那些尋經論道的人讀到這本書，他們又怎麼會困於分別名相之中呢？更何況如果能讓天下海內的人家都收藏這本書，輾轉開導，通達其中的義理，又有誰會貪戀粗俗鄙陋的五欲，而不早求解脫呢？這些都是內教弟子護持教法的大概方法啊。子貢善於辯論，孔子的道因此更加明晰；孟子剛正不阿，他的功績可以媲美大禹。用這些話來概括，誰會說不相信呢？

與喻貢元書

鎧庵吳克己

佛道傳入東華（指中國）已經快兩千年了。我們儒家大力排斥佛法的人，沒有誰比得上韓愈和歐陽修。然而他們都沒有深入研究佛法的言論和道理，只是知道堅守周公、孔子的立教宗旨來詆譭佛法。所以，即使攻擊佛法，佛法反而更加堅定，始終無法讓天下人心悅誠服。只有關中、洛陽的各位賢人和胡氏父子，曾經涉獵佛法，但不相信它。然而考察他們所辨析的內容，說佛法是诐（邪僻）、淫（淫蕩）、邪（不正）、遁（逃避）的，也不過是指禪宗單傳的學說而已。佛法中有禪宗，就像儒家有老莊一樣。如果因為禪宗拈椎豎拂（禪宗用語，指用動作、比喻等方式開示禪理）誇張虛誕的言論，就懷疑佛法一代的正教，這就好像因為王衍、何晏所學的浮華虛無之學，就懷疑六經、《論語》、《孟子》中修身、齊家、治國、平天下的道理一樣。怎麼可以這樣呢？離佛法越遠，異端邪說就越興起。只有天臺智者大師才真正得到了佛法的正傳，這是唐朝的梁肅、柳宗元，我們朝代的晁說之、陳瑩中等諸位先生所信服並深入研究的。我雖然不敏，但確實研究佛法多年。觀察天臺宗發揮一性（指佛性），涵蓋法界（指宇宙萬有），使六凡（指地獄、餓鬼、畜生、阿修羅、人、天）四聖（指聲聞、緣覺、菩薩、佛）各自遵循其德行，最終都達到最高的境界。這些道理實在不容易一下子就跟您說清楚。希望您以後考察天臺宗的著作，訂正其中的道理，才能知道我昨天那首鄙詩里所說的『大道不可私，與夫孔釋俱援世』的句子，果真不是自欺欺人，也不是用來欺騙天下的啊。

【English Translation】 English version: To destroy this book, if it could make the gentry and scholars aware of its existence, they would certainly not establish arguments to resist and reject Buddhism. If it could allow those who have opened the gate of Chan (Zen) to read this book, how could they deceive themselves with teachings outside of the Buddhist tradition? If it could allow those who seek scriptures and discuss doctrines to read this book, how could they be trapped in distinguishing between names and forms? Moreover, if it could allow families within the seas and beyond to collect this book, guiding and enlightening each other, understanding its meaning, then who would be greedy for vulgar and base five desires (form, sound, smell, taste, and touch) and not seek liberation early? These are all the general methods for inner disciples to uphold the Dharma. Zigong (a disciple of Confucius) was good at debate, and Confucius's Dao (the Way) became clearer because of it; Mencius was upright and unyielding, and his merits could be compared to Yu the Great (a legendary ruler of ancient China). Summarizing with these words, who would say they don't believe it?

Letter to Yu Gongyuan

Wu Keji of Kaian

The Buddhist path has come to Donghua (China) for nearly two thousand years. Among us Confucian scholars who vigorously reject Buddhism, none are comparable to Han Yu and Ouyang Xiu. However, they have not deeply studied the words and principles of Buddhism, only knowing to adhere to the teachings established by the Duke of Zhou and Confucius to criticize Buddhism. Therefore, even if they attack Buddhism, it becomes even more steadfast, and ultimately cannot convince the hearts of the people of the world. Only the various sages of Guan and Luo (referring to the Guanzhong and Luoyang regions) and the Hu family (father and son) have dabbled in Buddhism but do not believe in it. However, examining what they have analyzed and said to be 'deviant, licentious, heretical, and escapist,' it is nothing more than referring to the single transmission of Chan (Zen) school. That Buddhism has Chan is like Confucianism has Laozi and Zhuangzi. If one doubts the orthodox teachings of an entire generation of Buddhism because of the exaggerated and absurd words of 'raising a mallet and holding up a whisk' (Chan terms referring to methods of teaching), it is like doubting the principles of self-cultivation, family management, governance of the state, and pacification of the world in the Six Classics, the Analects, and Mencius because of the frivolous and empty learning of Wang Yan and He Yan. How can this be? The further away from Buddhism, the more heresies arise. Only the Great Master Zhiyi of Tiantai truly obtained the orthodox transmission of Buddhism, which was admired and deeply studied by Liang Su and Liu Zongyuan of the Tang Dynasty, and Chao Yidao and Chen Yingzhong of our dynasty. Although I am not talented, I have indeed studied Buddhism for many years. Observing how the Tiantai school expounds on the 'one nature' (Buddha-nature), encompassing the 'Dharmadhatu' (the universe and all phenomena), enabling the 'six realms of existence' (hell, hungry ghosts, animals, asuras, humans, and devas) and the 'four noble ones' (sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) to each follow their virtues, ultimately reaching the highest state. These principles are really not easy to explain to you all at once. I hope that in the future you will examine the works of the Tiantai school and correct the principles within them, then you will know that the sentence in my humble poem yesterday, 'The Great Dao cannot be private, and both Confucius and Buddha assist the world,' is truly not self-deception, nor is it used to deceive the world.

。然則孔釋之道果同乎。果異乎。異則不可得而一。同則不應異其施。曰有世法有出世法。以世法而疑出世法固不可。以出世法而外世法亦不可。故天臺所傳。亦有真俗相即之諦。其察乎道並行而不相悖者。亦審矣。世有足跡未抵乎泰山之麓而輒談其廣狹高下。欲欺乎未見泰山者。且不可。況乃見者乎。今足下未讀佛之書而遽議佛之道。何怪乎言之諄諄。而仆邈然不聽也。◎◎

始終心要

荊溪大師　湛然

始終心要(永嘉沙門從義注)。

(在因名始。至果為終。因果雖殊諦德無別。圓頓上乘旨歸於此。所以荊溪立於心要)。

夫三諦者。天然之性德也(上句標指。下句發嘆。天然者如天之然。亦名自然。問。此與外道所計何別。答。外道所執已為三藏所破。那忽謂同圓頓諦理。複次應知。若從破計須蕩自然。破計雖爾理必自然。是則自行。乃遣執惰。隨緣無妨。作斯說也。至於下文含生本具秘藏不顯由三惑覆。亦應準今料簡顯示。舉一例諸。無勞委述)中諦者。統一切法。真諦者。泯一切法。俗諦者。立一切法(別示解釋三諦相也。中者不偏二邊也。諦者審而無虛也。統者總也。一切法者二邊之法也。真者無偽妄也。泯亡泯也。一切法者三千之法也。俗者世俗也。立者建立也。一

切法者百界之法也。當知此約三諦別明。若從通說。應云一中一切中。無真無俗而不中。則三諦皆統理而絕待也。一真一切真。無中無俗而不真。則三諦俱亡泯而無相也。一俗一切俗。無中無真而不俗。則三諦並建立而宛然也)舉一即三。非前後也。含生本具非造作之所得也(上兩句示三諦融即。顯非縱橫之殊異也。下二句明三諦本具。彰無作之妙法也。舉一即三者。舉其中諦非真非俗。當體泯法。複名真諦。常自建立。又為俗諦。中諦之一即三既然。真俗之二即三亦爾。準諸祖誥亦應更云。即三而一有可相離。即一而三不可相混。非三非一。三一宛然。會之彌分。派之常合。橫之復高。豎之又廣。明鏡等譬。真好研詳。勿見三一相即之故。便乃不許俗諦世法真諦亡泯中諦統絕俗言洋洋。豈可誣哉)悲夫。秘藏不顯。蓋三惑之所覆也(三諦微妙眾生不了。稱之為秘。法界包用不可盡。目之為藏。性雖微妙濁成本有。譬如鏡天。喻若塵云。今此總明。次文別爾)故無明翳乎法性。塵沙障乎化導。見思阻乎空寂(無明者。不了法界無所明也。塵沙者。譬無知之數多也。見思者。從解等立名也。應知三惑皆是性具。同體為障。難可了知。文雲翳障阻者異其文耳)然茲三惑乃體上之虛妄也(結指惑障都非真實。空華之譬其在茲

【現代漢語翻譯】 現代漢語譯本： 切法者，乃百界所依之法。應當知曉，這是從三諦（satyatraya，真諦、俗諦、中諦）分別闡明的角度來說的。如果從普遍的角度來說，應當說『一中一切中』，沒有真諦、俗諦而不中諦，那麼三諦就都統攝真理而超越對待了。『一真一切真』，沒有中諦、俗諦而不真諦，那麼三諦就都消亡泯滅而無相了。『一俗一切俗』，沒有中諦、真諦而不俗諦，那麼三諦就都並立建立而宛然存在。) 舉一即三，並非有先後順序。眾生本自具有，不是造作而得來的（上面兩句揭示三諦融通即一，彰顯並非縱橫的差異。下面兩句闡明三諦本自具足，彰顯無作的妙法。『舉一即三』，舉出中諦，非真非俗，當體泯滅諸法，又名真諦，常自建立，又為俗諦。中諦之一即三既然如此，真諦俗諦之二即三也是這樣。參照諸祖的教誨，也應當進一步說，即三而一有可分離之處，即一而三不可相混淆。非三非一，三一宛然。會合則更加分明，分派則始終合一。橫向則更加高遠，縱向則更加廣闊。明鏡等譬喻，實在值得仔細研究。不要因為見到三一相即的緣故，就否定俗諦世法、真諦亡泯、中諦統攝俗言的洋洋大觀，這怎麼可以誣衊呢？) 可悲啊！秘藏不顯現，是因為被三惑（trividha-klesha，見思惑、塵沙惑、無明惑）所覆蓋啊（三諦微妙，眾生不能了知，稱之為秘。法界包容作用不可窮盡，稱之為藏。自性雖然微妙，卻被濁染成為本有。譬如明鏡，又如塵云。現在這裡總的說明，下面的文字分別闡述）。 所以，無明遮蔽了法性，塵沙障礙了化導，見思阻礙了空寂（無明，是不了知法界而無所明瞭。塵沙，是譬喻無知的數量眾多。見思，是從解等處立名。應當知道三惑都是自性所具，同體而為障礙，難以了知。文中說『翳』、『障』、『阻』，只是改變了文辭而已）。 然而，這三惑乃是體性上的虛妄啊（總結指出惑障都不是真實的，空花的譬喻就在這裡）。

【English Translation】 English version: 'Cutting' refers to the dharma of the hundred realms. It should be understood that this is explained separately from the perspective of the Three Truths (satyatraya, the Truth of Suffering, the Truth of Origin, the Truth of Cessation, and the Truth of the Path). If speaking generally, it should be said, 'One in the middle is all in the middle.' Without the Truth of Suffering and the Truth of Origin, there is no middle. Then the Three Truths all govern the principle and transcend duality. 'One Truth is all Truth.' Without the middle and the Truth of Origin, there is no Truth of Suffering. Then the Three Truths all vanish and are without form. 'One mundane is all mundane.' Without the middle and the Truth of Suffering, there is no Truth of Origin. Then the Three Truths all stand together and are clearly present.) To cite one is to cite all three, not in any particular order. Sentient beings are inherently endowed, not obtained through fabrication (The above two sentences reveal that the Three Truths are integrated as one, highlighting that they are not different in a horizontal or vertical manner. The following two sentences clarify that the Three Truths are inherently complete, highlighting the wonderful dharma of non-action. 'To cite one is to cite all three' means that citing the Middle Truth, which is neither the Truth of Suffering nor the Truth of Origin, inherently extinguishes all dharmas, and is also called the Truth of Suffering, and is constantly established by itself, and is also the Truth of Origin. Since one of the Middle Truths is all three, the two of the Truth of Suffering and the Truth of Origin are also all three. Referring to the teachings of the patriarchs, it should also be further said that there are separable aspects of the three in one, and inseparable aspects of the one in three. Neither three nor one, the three and one are clearly present. When combined, they become more distinct; when separated, they always unite. Horizontally, they are even higher; vertically, they are even broader. The metaphors of bright mirrors, etc., are truly worth studying carefully. Do not deny the vastness of the mundane dharmas of the Truth of Suffering, the vanishing of the Truth of Suffering, and the governing of the Middle Truth, just because you see the Three and One as being integrated. How can this be slandered?) Alas! The secret treasure is not revealed because it is covered by the Three Confusions (trividha-klesha, delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance) (The Three Truths are subtle, and sentient beings cannot understand them, so they are called secret. The Dharma Realm encompasses and uses them inexhaustibly, so it is called a treasure. Although the nature is subtle, it is defiled and becomes inherent. It is like a bright mirror, and like dust and clouds. Now this is a general explanation, and the following text explains them separately). Therefore, ignorance obscures the Dharma Nature, delusions like dust and sand obstruct transformation and guidance, and delusions of views and thoughts hinder emptiness and stillness (Ignorance is not understanding the Dharma Realm and having nothing to understand. Delusions like dust and sand are metaphors for the numerousness of ignorance. Delusions of views and thoughts are named from understanding, etc. It should be known that the Three Confusions are all inherent in the nature, and are obstacles of the same substance, making them difficult to understand. The text says 'obscures,' 'obstructs,' and 'hinders,' but only changes the wording). However, these Three Confusions are illusions on the nature (Concluding by pointing out that the obstacles of confusion are not real, the metaphor of empty flowers is here).

乎)於是大覺慈尊。喟然嘆曰(大覺即妙覺喟然嘆聲也)真如界內絕生佛之假名。平等慧中無自他之形相(通指三諦以為真如及平等慧。絕名離相)但以眾生妄想不自證得。莫之能返也。由是立乎三觀破乎三惑。證乎三智成乎三德(眾生在迷未能復性。是故須明惑觀等說。全性起修性無所移。全修在性修常宛爾。一家所立三諦文在瓔珞仁王兩經。三觀文出瓔珞經下卷三惑準大品大論而開。三智具如大品三智品中。三德備在大涅槃經)空觀者。破見思惑證一切智成般若德假觀者。破塵沙惑證道種智成解脫德。中觀者。破無明惑證一切種智成法身德(一念無相謂之空。無法不備謂之假。不一不異謂之中。知一切法空寂一相名一切智。知十法界諸種差異為道種智。知於二邊無非中道名一切種智。照明為般若。解縛名解脫。清凈名法身。皆具常樂我凈。謂之德)然茲三惑三觀三智三德。非各別也。非異時也。天然之理具諸法故(上文別示。恐謂縱橫。故茲融即顯非別異。是故當知。三惑一念中破。三觀一心中修。三智一念而證。三德一心而成。惑觀一如智德無別。茍非性具寧免異殊。山門教觀永異諸家。超過眾說良在茲焉)然此三諦性之自爾(重嘆三諦非作所成)迷茲三諦轉成三惑。惑破藉乎三觀。觀成證乎三智。智成成乎三

【現代漢語翻譯】 現代漢語譯本 於是，大覺慈尊（大覺即妙覺，喟然是嘆息的聲音）喟然長嘆道：『在真如的境界里，沒有眾生和佛的虛假名相；在平等的智慧中，沒有自己和他人的形狀和表象。』（這裡總的指三諦，認為是真如和平等慧。超越了名相的束縛）只是因為眾生被妄想所迷惑，不能自己證悟，所以無法迴歸本源。 因此，才設立三觀來破除三種迷惑，證得三種智慧，成就三種功德。（眾生在迷茫中，未能恢復本性，所以需要闡明迷惑、觀想等說法。完全依本性而起修，本性沒有絲毫改變；完全依修持而顯本性，修持始終宛然存在。天臺宗所立的三諦理論，在《瓔珞經》和《仁王經》中都有闡述。三觀的理論出自《瓔珞經》下卷，三種迷惑的劃分依據《大品般若經》和《大智度論》。三種智慧的詳細內容見《大品般若經·三智品》，三種功德完備地體現在《大涅槃經》中） 空觀，是破除見思惑，證得一切智，成就般若德；假觀，是破除塵沙惑，證得道種智，成就解脫德；中觀，是破除無明惑，證得一切種智，成就法身德。（一念不執著于任何表象，就叫做空；沒有哪一種法不具備，就叫做假；不落於單一，也不落於差異，就叫做中。知曉一切法空寂而本質相同，名為一切智；知曉十法界各種差異，為道種智；知曉在二邊都不離中道，名一切種智。照明為般若，解除束縛名解脫，清凈名為法身。都具備常、樂、我、凈的特性，稱之為德） 然而，這三種迷惑、三種觀想、三種智慧、三種功德，不是各自獨立的，也不是不同時發生的。天然的真理具備一切諸法。（上文分別闡述，恐怕有人認為它們是縱向或橫向的關係，所以這裡融合並顯示它們不是分離和不同的。因此應當明白，三種迷惑在一念之間破除，三種觀想在一心中修習，三種智慧在一念之間證得，三種功德在一心中成就。迷惑和觀想是一如的，智慧和功德沒有分別。如果不是本性所具備的，怎麼能免於差異和特殊性呢？天臺宗的教觀永遠不同於其他各家，超越各種說法，原因就在這裡） 然而，這三諦是本性自然如此的。（再次讚歎三諦不是人為造作的）迷惑這三諦，就會轉變成三種迷惑；破除迷惑，憑藉的是三種觀想；觀想成就，證得的是三種智慧；智慧成就，成就的是三種功德。

【English Translation】 English version Then, the Greatly Enlightened Compassionate One (Great Enlightenment being Wonderful Enlightenment, 'kuiran' being a sighing sound) sighed deeply and said: 'Within the realm of True Suchness (真如界), there are no false names of sentient beings and Buddhas; within the wisdom of equality (平等慧), there are no forms or appearances of self and others.' (This generally refers to the Three Truths (三諦), considering them as True Suchness and the Wisdom of Equality. It transcends the bondage of names and forms.) It is only because sentient beings are deluded by妄想 (wangxiang, deluded thoughts) and cannot realize it themselves that they are unable to return to the source. Therefore, the Three Contemplations (三觀) are established to破除 (pochu, break through) the Three Illusions (三惑), to realize the Three Wisdoms (三智), and to accomplish the Three Virtues (三德). (Sentient beings are lost and unable to restore their original nature, so it is necessary to clarify the teachings of illusions, contemplations, etc. Fully arising from the inherent nature, the nature does not change in the slightest; fully relying on cultivation to manifest the inherent nature, cultivation is always clearly present. The theory of the Three Truths established by the Tiantai school is elaborated in the Yingluo Sutra (瓔珞經) and the Benevolent Kings Sutra (仁王經). The theory of the Three Contemplations comes from the lower volume of the Yingluo Sutra, and the division of the Three Illusions is based on the Mahaprajnaparamita Sutra (大品般若經) and the Mahaprajnaparamitopadesa (大智度論). The detailed content of the Three Wisdoms can be found in the Three Wisdoms Chapter of the Mahaprajnaparamita Sutra, and the Three Virtues are fully embodied in the Nirvana Sutra (涅槃經).) The Contemplation of Emptiness (空觀) is to break through the Illusions of Views and Thoughts (見思惑), realize the Wisdom of All-Knowing (一切智), and accomplish the Virtue of Prajna (般若德); the Contemplation of Provisionality (假觀) is to break through the Illusions of Dust and Sand (塵沙惑), realize the Wisdom of the Path-Varieties (道種智), and accomplish the Virtue of Liberation (解脫德); the Contemplation of the Middle Way (中觀) is to break through the Illusion of Ignorance (無明惑), realize the Wisdom of All-Varieties (一切種智), and accomplish the Virtue of Dharmakaya (法身德). (Not being attached to any appearance in a single thought is called Emptiness; not lacking any dharma is called Provisionality; not falling into singleness, nor falling into difference, is called the Middle Way. Knowing that all dharmas are empty and have the same essence is called the Wisdom of All-Knowing; knowing the various differences of the Ten Dharma Realms is the Wisdom of the Path-Varieties; knowing that one does not depart from the Middle Way in the two extremes is called the Wisdom of All-Varieties. Illumination is Prajna, 解縛 (jie fu, untying the bonds) is Liberation, and purity is called Dharmakaya. All possess the characteristics of permanence, joy, self, and purity, which are called Virtues.) However, these Three Illusions, Three Contemplations, Three Wisdoms, and Three Virtues are not independent of each other, nor do they occur at different times. The natural truth possesses all dharmas. (The above separately elaborates, fearing that some may think they are in a vertical or horizontal relationship, so here they are integrated and shown not to be separate and different. Therefore, it should be understood that the Three Illusions are broken through in a single thought, the Three Contemplations are cultivated in a single mind, the Three Wisdoms are realized in a single thought, and the Three Virtues are accomplished in a single mind. Illusions and Contemplations are one and the same, Wisdom and Virtues are not separate. If it were not inherent in the nature, how could one avoid differences and particularities? The teachings and contemplations of the Tiantai school are forever different from other schools, surpassing all kinds of teachings, and the reason lies here.) However, these Three Truths are naturally so in their essence. (Again, praising that the Three Truths are not artificially created.) Being deluded by these Three Truths will transform into the Three Illusions; breaking through the illusions relies on the Three Contemplations; the accomplishment of the contemplations realizes the Three Wisdoms; the accomplishment of the wisdoms accomplishes the Three Virtues.

德(自迷之悟展轉相由。文中五三隻是一三無前無後因果理同)從因至果非漸修也(性德之行異乎歷別)說之次第理非次第(言不頓顯故有前後。若論其理實在剎那。其理者何。三千三諦)大綱如此。綱目可尋矣(諦德宏深。故曰大綱。諸法廣多。號為綱目。華嚴名法界。方等為實相。般若稱佛母。法華號髻珠。涅槃名佛師。三諦是一法。佛說種種名。龍猛悟之而造論。智者得之以開拓。荊溪傳之為心要。是則十方大覺諸祖所傳。莫不歸乎諦德秘藏。像末惰澆信心寡薄。如斯法門不能宗重。而更別求心要之術。良由近代習大乘者雜濫故也)。

四十二章經疏序

孤山法師　智圓

古者能仁氏之王天下也。像無象之象。言無言之言。以復群生之性。由是佛教生焉。教之高下視根之利鈍。是故有頓焉有漸焉。然後混而為一。是謂開顯。而蚩蚩群匯。率其化復其性。蹈乎大方安乎秘藏者。可勝言哉。逮乎後漢其道東傳。時君仰其神。元元陶其訓。乃與仲尼伯陽之說三焉。原夫仲尼之為訓也。揚唐虞三王之道。尊仁而尚義。俾復其王而企于帝也。伯陽之為訓也。揚三王樸略之道。而絕聖棄智。俾復其皇而企于結繩也。矧茲二者。談性命則未極于唯心乎。言報應則未臻於三世乎。然于治天下安國家不可一日而

【現代漢語翻譯】 現代漢語譯本：德（從自迷到覺悟，輾轉相依。文中的五三重疊，其實只是一個整體，沒有前後之分，因果之理相同），從因到果並非漸修（性德之行不同於歷別之修），說的次第有先後，理上並無次第（言語不能一下子全部顯現，所以有前後之分。如果論其理，實在剎那之間。其理是什麼？三千三諦）。大綱就是這樣。綱目可以去尋找了（諦的功德宏大深遠，所以說是大綱。諸法廣大眾多，稱為綱目。《華嚴經》名為法界，《方等經》名為實相，《般若經》稱為佛母，《法華經》號為髻珠，《涅槃經》名為佛師。三諦是一法，佛說了種種不同的名稱。龍猛菩薩領悟了它而造論，智者大師得到了它而開拓，荊溪大師傳承它作為心要。這樣看來，十方大覺諸祖所傳的，沒有不歸於諦德秘藏的。末法時代，人們懈怠浮躁，信心寡薄，對於這樣的法門不能重視，而另外尋求心要的法術，實在是因為近代學習大乘佛法的人雜亂的緣故）。

《四十二章經疏序》

孤山法師 智圓

古代的能仁氏（釋迦牟尼佛）治理天下，以無形的形象來象徵形象，以無言的言語來表達言語，以此來恢復眾生的本性。因此佛教產生了。教義的高下取決於根器的利鈍。所以有頓悟，有漸修，然後混合為一，這叫做開顯。那些淳樸的民眾，順應教化而恢復本性，行走在寬廣的大道上，安住在秘密的寶藏中，這樣的人真是數不勝數啊。到了後漢，佛教的教義向東傳播。當時的君王仰慕它的神奇，百姓們接受它的教誨，於是佛教與仲尼（孔子）和伯陽（老子）的學說並列為三。追溯仲尼的教誨，是宣揚唐堯、虞舜和夏禹三王的治國之道，尊崇仁愛而注重道義，使人們恢復王道而期望達到帝道。伯陽的教誨，是宣揚三王樸素簡略的治國之道，主張絕棄聖智，使人們恢復原始狀態而期望回到結繩記事的時代。更何況這兩者，談論性命還沒有達到唯心的境界，談論報應還沒有達到三世的程度。然而，對於治理天下安定國家來說，卻一天也不能缺少。

【English Translation】 English version: Virtue (From self-delusion to enlightenment, mutually dependent in transformation. The fivefold and threefold layers in the text are actually a single whole, without before or after, the principle of cause and effect being the same), from cause to effect is not gradual cultivation (the practice of inherent virtue is different from separate cultivation), the order of speaking has sequence, but in principle there is no sequence (words cannot reveal everything at once, so there is a sequence. If we discuss the principle, it is actually in an instant. What is the principle? The Three Thousand Three Truths). The outline is like this. The details can be sought (The merit of Truth is vast and profound, so it is called the outline. The dharmas are vast and numerous, called the details. The Avatamsaka Sutra is called the Dharma Realm, the Vaipulya Sutras are called Reality, the Prajna Sutras are called the Mother of Buddhas, the Lotus Sutra is called the Jewel in the Topknot, the Nirvana Sutra is called the Teacher of Buddhas. The Three Truths are one Dharma, the Buddha spoke of various names. Nagarjuna (Long Meng) realized it and created treatises, Zhiyi (智者) obtained it and developed it, Jingxi (荊溪) transmitted it as the essence of the mind. Thus, what the Buddhas and Patriarchs of the ten directions transmitted all returns to the secret treasury of the virtue of Truth. In the Dharma-ending age, people are lazy and impetuous, with little faith, unable to value such a Dharma, and instead seek the art of the essence of the mind, truly because those who study Mahayana Buddhism in modern times are mixed and impure).

Preface to the Commentary on the Sutra of Forty-Two Chapters

Master Zhìyuán (智圓) of Gushan (孤山)

In ancient times, when Śākyamuni (能仁氏) ruled the world, he symbolized form with formlessness, and expressed speech with speechlessness, thereby restoring the nature of all beings. Therefore, Buddhism arose. The height of the teachings depends on the sharpness or dullness of the faculties. Therefore, there is sudden enlightenment and gradual cultivation, and then they are mixed into one, which is called manifestation. Those simple people, conforming to the teachings and restoring their nature, walking on the broad path, dwelling in the secret treasure, such people are truly countless. In the Later Han Dynasty, the teachings of Buddhism spread eastward. The rulers of the time admired its magic, and the people accepted its teachings, so Buddhism was ranked as one of the three alongside the teachings of Confucius (仲尼) and Laozi (伯陽). Tracing back to the teachings of Confucius, it is to promote the way of governing the country of the Three Kings Yao (唐堯), Shun (虞舜), and Yu (夏禹), respecting benevolence and emphasizing righteousness, so that people can restore the way of kings and hope to reach the way of emperors. The teachings of Laozi are to promote the simple and concise way of governing the country of the Three Kings, advocating abandoning sagacity and wisdom, so that people can restore the original state and hope to return to the era of knotted ropes. Moreover, these two, in discussing nature and life, have not yet reached the realm of mind-only, and in discussing retribution, have not yet reached the extent of the three lifetimes. However, for governing the world and stabilizing the country, it cannot be lacking for even a day.

無之矣。美乎哉。其可教乎域中也明矣。若夫釋尊之為訓也。指虛空世界悉我自心焉。非止言其太極生兩儀玄牝為天地根而已。考善惡報應悉我自業焉。非止言其上帝無常天網恢恢而已。有以見伯陽仲尼。雖欲謂之廣大悉備。至於濟神明研至理者。略指其趣耳。大暢其妙者。則存乎釋尊之訓歟。其可教乎域外也。又已明矣。域內則詳乎治身。而尚略乎治心。故謂之外教。域外則善乎治身。而極乎治心。故謂之內教。昔阮孝緒正以內外之名。為不誣矣。世人有謂。三者能混同焉。或幾乎失。或謂三者碩異焉。亦未為得也。何哉。復性有淺深。言事有遠近。則不得不異也。至於遷善而遠罪勝殘則去殺。則不得不同也(此略文耳。凈覺還源記有釋)。

與駱御史書(名偃)

孤山法師

浮圖之法非古也。其來於東漢乎。其為體也清凈。其為用也仁恕。由是七六家十九流焉。為利於上下救弊于孔老。其亦至矣。請揚搉而陳之。夫秦火六經漢興雜霸。民澆俗漓。爭奪方熾。禮讓寖微。則仲尼之仁義。伯陽之道德。或幾乎息矣。賴我浮圖之為訓也。既以三世報應制其事。復明一心空寂窮其理。民有聞報應之說者。雖貪殘鄙吝之夫。亦庶乎振乏周急矣。民有聞空寂之說者。雖矜功用壯之夫。亦庶乎守雌保弱矣。能

【現代漢語翻譯】 現代漢語譯本： 沒有了嗎？真美好啊！它在世間是可以教化的，這已經很明顯了。至於釋尊（釋迦牟尼佛的尊稱）的教誨，是指虛空世界都是我自己的心所顯現。不僅僅是說太極生兩儀，玄牝是天地之根而已。考察善惡的報應，都是我自己的業力所致。不僅僅是說上帝變化無常，天網恢恢疏而不漏而已。由此可見，伯陽（老子）和仲尼（孔子），即使想說他們的學說廣大完備，但對於探究神明、研究精深道理方面，也只是略微指出了方向。能夠充分闡發其中奧妙的，恐怕還是釋尊的教誨吧！它在世間之外也是可以教化的，這已經很明顯了。在世間之內，詳細地闡述了修身，但對於修心方面還比較簡略，所以稱之為外教。在世間之外，擅長修身，並且窮盡了修心，所以稱之為內教。過去阮孝緒正是以內外之名來區分，這並不是虛假的。世人有人說，這三者能夠混同起來，或許就幾乎要失去真意了；或者說這三者非常不同，這也沒有說對。為什麼呢？因為復性的程度有深淺，言說事理有遠近，所以不得不有所不同。至於改過遷善而遠離罪惡，戰勝殘暴而去除殺戮，這些方面是不能不同的（這只是簡略的說法，詳細的可以參考凈覺的《還源記》）。

與駱御史（名偃）書

孤山法師

浮圖（佛教）的法不是古代就有的，它大約是從東漢傳入的吧。它的本體是清凈的，它的作用是仁慈寬恕。由此產生了七家六宗十九流派。爲了利益上下，救治孔孟學說的弊端，也算是做到極致了。請讓我來闡揚並陳述它。秦朝焚燒六經，漢朝興起后，各種學說混雜，民眾的道德風俗變得澆薄，爭奪日益激烈，禮讓逐漸衰微。那麼仲尼的仁義，伯陽的道德，或許就幾乎要消失了。依靠我浮圖的教誨，既用三世報應來約束人們的行為，又闡明一心空寂來窮究事物的道理。民眾中聽到報應之說的人，即使是貪婪殘暴、鄙陋吝嗇的人，或許也能拿出一些來救濟貧乏、賙濟急需。民眾中聽到空寂之說的人，即使是自誇功勞、逞強好勝的人，或許也能做到守柔保雌了。能夠……

【English Translation】 English version: Is there nothing more? How wonderful! It is clearly teachable within this realm. As for the teachings of Shakyamuni (respectful title for Siddhartha Gautama Buddha), they point to the empty world as being entirely manifested from one's own mind. It's not merely about the Taiji (the Great Ultimate) generating the two forms (yin and yang), and the 'mysterious female' (玄牝) being the root of heaven and earth. Examining the retribution of good and evil, it's all due to one's own karma. It's not merely about the impermanence of God and the vastness of the heavenly net (天網恢恢), which lets nothing escape. From this, it can be seen that although Boyang (Lao Tzu) and Zhongni (Confucius) might claim their teachings to be vast and complete, they only slightly point towards the direction of exploring the divine and researching profound principles. To fully expound on its wonders, it probably lies in the teachings of Shakyamuni! It is also clearly teachable outside this realm. Within this realm, it elaborates on cultivating the body, but is still somewhat brief on cultivating the mind, therefore it is called the 'outer teaching'. Outside this realm, it excels at cultivating the body and exhausts the cultivation of the mind, therefore it is called the 'inner teaching'. In the past, Ruan Xiaoxu rightly used the names 'inner' and 'outer' to distinguish them, and this was not a false distinction. Some people in the world say that these three (Confucianism, Taoism, and Buddhism) can be mixed together, and perhaps they are almost losing the true meaning; or they say that these three are very different, and this is also not correct. Why? Because the degree of restoring one's nature has depths, and the speaking of matters has distances, so they must be different. As for changing for the better and staying away from sins, overcoming violence and eliminating killing, these aspects cannot be different (this is just a brief explanation; detailed information can be found in Jingjue's 'Record of Returning to the Source').

Letter to Supervising Censor Luo (named Yan)

Master Gushan

The Dharma of Buddhism (浮圖) is not ancient; it probably came from the Eastern Han Dynasty. Its essence is purity, and its function is benevolence and forgiveness. From this arose the seven schools, six sects, and nineteen streams. To benefit those above and below and to remedy the shortcomings of Confucianism and Lao Tzu, it has reached its limit. Please allow me to promote and present it. The Qin Dynasty burned the Six Classics, and after the rise of the Han Dynasty, various schools of thought were mixed, the morals and customs of the people became thin, competition became increasingly fierce, and courtesy gradually declined. Then the benevolence and righteousness of Zhongni (Confucius) and the morality of Boyang (Lao Tzu) might almost disappear. Relying on the teachings of my Buddhism (浮圖), it both uses the retribution of the three lifetimes to restrain people's actions and elucidates the emptiness of the one mind to exhaust the principles of things. People who hear the doctrine of retribution, even if they are greedy, violent, vulgar, and stingy, may perhaps take out some to relieve the poor and help those in need. People who hear the doctrine of emptiness, even if they boast of their merits and show off their strength, may perhaps be able to maintain gentleness and preserve weakness. Able to...

周振則博濟之道行。善保守則樸素之風還。博濟行則禮讓著。樸素還則刑罰措(利於民則仲尼伯陽之道。不遠而復矣。故曰為利於上下救弊于孔老焉。洎乎時君好之失其旨方袍事之違其道)以斯而失其旨則節制不行。違其道則寂默不守。乃以雕峻輪奐而奢夸。乃以輕肥溫飽而煒燁。徒以多為貴。則壞其道者眾矣。言以怪為美。則惑其聽庶矣。遞相沿襲寖以成俗。使夫清凈仁恕之風無乃蕩盡於是。蠶食蠹耗之謗自茲而生。斯乃好之者事之者之不善耳。非教之罪也而往世君民不察其所由。視其徒之不肖。而遷怒於善人教法者有焉。往往造毀佛之律。行挾釋之誅。亦何異乎以丹朱而罪堯。因商均而咎舜。服藥過度而歸過於神農。縱火致焚而反怨于燧人也耶。

南嶽止觀後序

慈雲大師　遵式

止觀用也。本乎明靜。明靜德也。本乎一性。性體本覺謂之明。覺體本寂謂之靜。明靜不二謂之體。體無所分則明靜安寄。體無不備則明靜斯在。語體則非一而常一。語德乃不二而常二。只分而不分。只一而不一耳體德無改。強名為萬法之性。體德無住。強名為萬法之本。萬法者復何謂也。謂舉體明靜之所為也。何其然乎。良由無始本覺之明強照照生而自惑謂之昏。無始無住之本隨緣緣起而自亂謂之動。昏動既作萬法

生焉。捏目空華豈是他物。故云不變隨緣名之為心。隨緣不變名之為性。心昏動也。性明靜也。若知無始即明而為昏。故可了今即動而為靜。於是聖人見其昏動可即也明靜可復也故因靜以訓止。止其動也。因明以教觀。觀其昏也。使其究一念。即動而靜。即昏而明。昏動既息。萬法自亡。但存乎明靜之體矣。是為圓頓。是為無作。是如來行。是照性成修。修成而用廢。誰論止觀。體顯而性泯。亦無明靜。豁然誰寄。無所名焉。為示物指歸。止成謂之解脫。觀成謂之般若。體顯謂之法身。是三即一。是一即三。如伊三點。如天三日。非縱橫也。非一異也。是謂不思議二德。是為大般涅槃也。嗚呼此法。自鶴林韜光授大迦葉。迦葉授之阿難。阿難而下燈燈相屬。至第十一馬鳴。鳴授龍樹。樹以此法寄言于中觀論。論度東夏獨淮河慧文禪師解之授南嶽大師。南嶽從而照心。即復于性獲六根清凈。位鄰乎聖。斯止觀之用驗矣。我大師惜之無聞後代。從大悲心出此數萬言。目為大乘止觀。亦名一乘。亦名曲示心要。分為二卷。初捲開止觀之解。次卷示止觀之行。解行備矣。猶目足焉。俾我安安不遷而運到清涼之池。噫斯文也。歲月遼遠。因韜晦于海外。道將復行也。果於咸平三祀。日本國圓通大師寂照。錫皆扶桑。杯泛諸夏。既

【現代漢語翻譯】 現代漢語譯本： 生從何處來？ 捏著眼睛所見的虛幻之花，難道是其他什麼東西嗎？ 所以說，『不變而隨緣』稱之為『心』，『隨緣而不變』稱之為『性』。心是昏昧躁動的，性是明澈寂靜的。如果知道無始之初就是從明澈變為昏昧，那麼就可以明白現在是從躁動變為寂靜。因此，聖人看到昏昧躁動可以迴歸明澈寂靜，所以通過寂靜來教導『止』（Samatha，止息妄念），止息其躁動；通過明澈來教導『觀』（Vipassana，如實觀察），觀察其昏昧。使人窮究這一念，即是從躁動轉為寂靜，從昏昧轉為明澈。昏昧躁動平息之後，萬法自然消亡，只剩下明澈寂靜的本體。這就是圓頓之法，這就是無作之行，這就是如來的行徑，這就是照見自性而成就修行。修行成就之後，作用也就消失了，誰還會談論止觀呢？本體顯現之後，自性也就泯滅了，也沒有什麼明澈寂靜可言，豁然開朗，寄託於何處呢？沒有什麼可以名狀的，這是爲了指示萬物的歸宿。止成就了就叫做解脫（Nirvana，脫離輪迴），觀成就了就叫做般若（Prajna，智慧），本體顯現就叫做法身（Dharmakaya，佛的法性之身）。這三者即是一，一即是三，就像伊字的三點，就像天空中的三個太陽，不是縱向排列，也不是一和異的關係。這就是不可思議的二德，這就是大般涅槃（Mahaparinirvana，大解脫）。 唉！這種法門，從鶴林韜光傳授給大迦葉（Mahakasyapa，釋迦十大弟子之一），迦葉傳授給阿難（Ananda，釋迦十大弟子之一），阿難之後燈燈相傳，到第十一祖馬鳴（Asvaghosa，大乘佛教思想家），馬鳴傳授給龍樹（Nagarjuna，中觀學派創始人）。龍樹用這種法門寄託于《中觀論》。《中觀論》傳到東夏，只有淮河的慧文禪師理解了它，並傳授給南嶽大師。南嶽大師從而照見自心，迴歸自性，獲得六根清凈，地位接近於聖人。這止觀的效用得到了驗證。我的大師可惜這種法門沒有流傳到後代，從大悲心出發寫下這數萬字，命名為《大乘止觀》，也叫《一乘》，也叫《曲示心要》，分為兩卷。初卷闡述止觀的理解，次卷闡述止觀的修行。理解和修行都完備了，就像具備了眼睛和雙腳，使我們安安穩穩地不遷移就能到達清涼的池塘。唉！這篇文章，歲月久遠，因此韜光養晦于海外。道將要復興了！果然在咸平三年，日本國的圓通大師寂照，錫杖到達扶桑，缽盂漂到中國。

【English Translation】 English version: Where does life originate? Are the empty flowers seen by squeezing one's eyes anything else? Therefore, it is said that 'unchanging while adapting to conditions' is called 'mind,' and 'adapting to conditions without changing' is called 'nature.' The mind is confused and agitated, while the nature is clear and tranquil. If one knows that the beginningless is the transformation from clarity to confusion, then one can understand that the present is the transformation from agitation to tranquility. Therefore, the sages see that confusion and agitation can return to clarity and tranquility, so they teach 'Samatha' (cessation of wandering thoughts) through tranquility, ceasing its agitation; and they teach 'Vipassana' (insightful observation) through clarity, observing its confusion. They enable people to thoroughly investigate this one thought, which is the transformation from agitation to tranquility, and from confusion to clarity. Once confusion and agitation cease, all dharmas naturally disappear, leaving only the clear and tranquil essence. This is the perfect and sudden teaching, this is the uncreated action, this is the path of the Tathagata, this is illuminating one's nature to accomplish cultivation. After cultivation is accomplished, its function disappears, and who would still discuss Samatha-Vipassana? After the essence manifests, the nature also vanishes, and there is no clarity or tranquility to speak of. Open and clear, where does it reside? There is nothing to name it, this is to indicate the ultimate destination of all things. The accomplishment of Samatha is called Nirvana (liberation from samsara), the accomplishment of Vipassana is called Prajna (wisdom), and the manifestation of the essence is called Dharmakaya (the Dharma body of the Buddha). These three are one, and one is three, like the three dots of the letter 'i', like the three suns in the sky, not arranged vertically, nor are they one and different. This is the inconceivable two virtues, this is the Mahaparinirvana (great liberation). Alas! This Dharma, from Kakurin Toko (a legendary figure) was transmitted to Mahakasyapa (one of the ten great disciples of Sakyamuni), Kasyapa transmitted it to Ananda (one of the ten great disciples of Sakyamuni), and from Ananda onwards, the lamp was passed on from generation to generation, until the eleventh patriarch Asvaghosa (a Mahayana Buddhist thinker). Asvaghosa transmitted it to Nagarjuna (the founder of the Madhyamaka school). Nagarjuna entrusted this Dharma to the Madhyamaka-karika. When the Madhyamaka-karika reached Dongxia (China), only Zen Master Huiwen of the Huai River understood it and transmitted it to Great Master Nanyue. Great Master Nanyue thereby illuminated his mind, returned to his nature, and attained purity of the six senses, his position approaching that of a sage. The efficacy of this Samatha-Vipassana was verified. My master regretted that this Dharma was not transmitted to later generations, and out of great compassion, he wrote these tens of thousands of words, naming it 'Mahayana Samatha-Vipassana,' also called 'Ekayana,' also called 'Skillful Exposition of the Essentials of the Mind,' divided into two volumes. The first volume elucidates the understanding of Samatha-Vipassana, and the second volume elucidates the practice of Samatha-Vipassana. Understanding and practice are both complete, like having both eyes and feet, enabling us to reach the cool pond peacefully and without moving. Alas! This text, due to the long passage of time, was hidden overseas. The Dao is about to be revived! Indeed, in the third year of Xianping, the Japanese monk Entsu Daishi Jakusho, his staff reached Fusang (Japan), and his bowl floated to China.

登鄮嶺。解篋出卷。天竺沙門遵式首而得之。度支外郎朱公頓冠首序。出奉錢(奉音鳳。祿也。作俸旨葑皆誤)模板。而廣行之。大矣哉。斯文也。始自西傳。猶月之生。今復東返。猶日之升。素景圓暉。終環回於我土也。因序大略以紀顯晦耳。

書紳(論語子張書諸紳)

慈雲法師

知白汝知(師字知白)日之所為。害善之法偏宜遠之(諸惡莫作)。損惡之道益其用之(眾善奉行)。口無自伐。心無自欺。勿抱內蠹(包藏無良如木有蠹)。勿揚外儀(詐現威儀徒增我慢)。欲人之譽畜己之私。殺義之始陷禍之基(求虛譽著滅于義。藏己私著蹈于禍)。自持其德必有餘譏。自務其達必有餘非(務德未充而自惟。故人多譏之。了達未至而自務。故人多非之)。眷屬集樹汝宜去之。利養毛繩汝宜畏之(近於眷屬則多惱。當用一術全身遠害。利於供養則多貪。如毛繩縛身入水愈急)。自行之際擇而思之。懲惡之餘何則是宜(欲從自行當須擇思。恐墮二乘也。既知徴惡。何法愿求大乘也。立此質問。委在下文可見)。清香一炷紅蓮數枝。口勿輟誦意勿他思(常讀凈土經唯存凈土境)。安禪禮像其則勿虧(專修觀佛三昧。專禮阿彌陀佛)。量衣節食其志勿移造世文筆如佛誡之。說人長短如法謹之。從對賓侶口

【現代漢語翻譯】 現代漢語譯本： 登上鄮嶺，打開箱子取出經卷。天竺沙門遵式（來自印度的僧人，名遵式）首先得到它，度支外郎朱公頓在卷首作序。刊印奉錢（奉，俸祿的意思。作『俸』、『旨葑』都是錯誤的）的模板，從而廣泛傳播它。偉大啊，這篇文字！開始從西方傳來，就像月亮初生；現在又返回東方，就像太陽升起。皎潔的光輝終究會環繞回歸到我們的國土啊。因此寫下這篇序的大概內容，來記錄它的顯現和隱沒罷了。

書紳（語出《論語·子張》，指將重要的事情記在腰帶上）

慈雲法師

知白（法師的字是知白），你可知曉太陽的執行規律？損害善法的方法應當遠離（諸惡莫作）。增益善道的方法要多多運用（眾善奉行）。口中不要自我誇耀，心中不要自我欺騙。不要懷抱內在的蛀蟲（包藏不良之心，就像樹木有蛀蟲），不要張揚外在的威儀（虛假地顯現威儀，只會增加我的傲慢）。貪圖別人的讚譽，藏匿自己的私慾，是扼殺道義的開端，陷入災禍的根基（追求虛假的讚譽，就會喪失道義；藏匿自己的私慾，就會陷入災禍）。過分堅持自己的德行，必然招致過多的譏諷；過分追求自己的通達，必然招致過多的非議（德行尚未圓滿卻自以為是，所以人們多會譏諷；領悟尚未達到卻自以為通達，所以人們多會批評）。眷屬聚集的地方，你應當遠離；利養就像毛繩，你應當畏懼（接近眷屬就會增添煩惱，應當用一種方法保全自身，遠離禍害；貪圖供養就會滋生貪念，就像毛繩纏身，入水會越來越急）。在修行的時候，要選擇思考；懲戒惡行之後，什麼才是適宜的？（想要修行，應當選擇思考，恐怕墮入二乘；已經知道懲戒惡行，那麼愿求什麼法，才能達到大乘呢？設立這個質問，詳細內容在下文可見）。清香一炷，紅蓮數枝，口中不要停止誦經，心中不要有其他思緒（常常讀誦凈土經典，心中只存凈土的景象）。安禪禮佛，這些法則不要虧缺（專心修習觀佛三昧，專心禮拜阿彌陀佛）。節約衣食，這個志向不要改變。創造世間的文筆，要像佛陀的教誡一樣。談論別人的長短，要像法一樣謹慎。面對賓客朋友，口中……

【English Translation】 English version: Ascending Mount Mao, I opened the case and took out the scroll. The Indian monk Zunshi (an Indian monk, named Zunshi) was the first to obtain it, and Zhu Gongdun, an official of the Ministry of Revenue, wrote a preface at the beginning of the scroll. He printed the templates for offering money (奉, meaning salary. 作『俸』、『旨葑』 are both incorrect), thus widely spreading it. How great is this text! It began to be transmitted from the West, like the rising of the moon; now it returns to the East, like the rising of the sun. The pure and bright light will eventually circle back to our land. Therefore, I write this brief preface to record its appearance and disappearance.

Writing on the Girdle (from 'The Analects of Confucius - Zi Zhang', referring to writing important matters on the belt)

Dharma Master Ciyun

Zhibai (the Dharma Master's courtesy name is Zhibai), do you know the workings of the sun? Methods that harm goodness should be kept far away (abstain from all evil). Ways that benefit goodness should be utilized more (practice all good). Do not boast with your mouth, do not deceive yourself in your heart. Do not harbor internal decay (harboring bad intentions is like a tree with decay), do not flaunt external appearances (falsely displaying dignity only increases arrogance). Coveting the praise of others and hiding your own selfish desires are the beginning of killing righteousness and the foundation of falling into disaster (seeking false praise leads to the destruction of righteousness; hiding selfish desires leads to disaster). Insisting too much on your own virtue will inevitably invite excessive criticism; pursuing your own success too eagerly will inevitably invite excessive disapproval (if virtue is not yet complete but one is self-satisfied, people will criticize; if understanding has not yet been reached but one is self-seeking, people will disapprove). Places where relatives gather, you should stay away from; offerings are like hair ropes, you should fear them (being close to relatives will add to troubles, one should use a method to protect oneself and stay away from harm; being greedy for offerings will breed greed, like hair ropes wrapped around the body, the tighter they get in the water). When practicing, choose and think carefully; after punishing evil deeds, what is appropriate? (If you want to practice, you should choose and think carefully, lest you fall into the Two Vehicles; having known to punish evil deeds, then what Dharma do you wish to seek to reach the Mahayana? This question is posed, and the details can be seen in the following text). One stick of clear incense, several branches of red lotus, do not stop reciting with your mouth, do not have other thoughts in your mind (constantly recite the Pure Land Sutras, and only keep the Pure Land scene in your mind). Practicing meditation and prostrating to the Buddha, do not neglect these rules (focus on practicing the Samadhi of contemplating the Buddha, and focus on prostrating to Amitabha Buddha). Be frugal with clothing and food, do not change this aspiration. Creating worldly writings should be like the Buddha's teachings. Talking about the strengths and weaknesses of others should be as cautious as the Dharma. When facing guests and friends, the mouth...

勿多辭。頻驚光景坐勿銷時(寸陰是競)。芭蕉虛質非汝久期(身實危脆)。蓮華凈土是汝真歸(由前禪誦禮念功。即得往生安樂剎)。俾夜作晝勤而行之(心心無間。唸唸往生。所謂無以睡眠一生空過)。

觀心十法界圖

<T49p0448_01.gif

修觀之道。曰從行。曰附法。曰託事。唯三而已。今觀心圖者。從行之正軌也。準夫止觀。二十五法為方便。十乘十境為正修者。固非於此能備。若其日用之際。以十界德過升沈鑒我心曲。雖絲𩬊不能自逃。其遷善改過之要乎。慈雲法師示我以觀心之圖。研味法喜心乎不忘。置諸座隅足以自警。而未見兼人之益。乃覆命工形諸篆刻。用廣流行。庶幾乎仰承于師志也。

皇宋天聖元年九月既望太原王欽若序

其廣不可涯。高不可蓋。長不可尋。將盈而虛。將晦而明。雖邊而中。微妙深絕叵得而思議者。惟心也。天臺師聞之於靈山。證之於三昧。知其寂默非數所求。而強以數數于非數。依法華作十界百界三千權實。以明諸性。非合也。非散也。自然而然曰諸法實相。使人易領也。然後示之。一念空三千皆空。一念假三千皆假。一念中三千皆中。成圓三觀觀圓三諦。以明諸修。大智也。大行也。不運而速曰白

牛大車。使人頓入也。故得自因至果不移一念坐道場成正覺降魔說法度眾生入涅槃。而能事畢矣。用龍樹偈因緣即空即假即中。會而同之。十法界者何也。十統諸法也。三諦為界也。何者謂佛以中為法界者也。菩薩以俗為法界者也。緣覺聲聞同以空為法界者也。地獄鬼畜修羅人天。同以因緣生法為法界者也。空假中者。雖三而一也。十界者。亦一而十也。故使互含一復具九。如帝珠交映成百法界也。一因緣一切因緣。一空一切空。一假一切假。一中一切中。良由於此。三千者復何謂也。成界之法者也。有其十。謂如是相。如是性。如是體。如是力。如是作。如是因。如是緣。如是果。如是報。如是本末究竟等。斯總也。十法在佛為中為實為常為三智為五眼為十力為四無畏為不共法。在菩薩為假為權為榮為常為萬行為四攝。在二乘為空為權為三脫為四枯為無陋為涅槃。在凡夫為倒為惑為陋為蓋為纏為集惱為生死斯別也。統彼百界乃成千法。復播諸百界為三世間成三千法耳。百界三千一也。與夫一念非前後也非相合也統之有宗。會之有元。必歸乎不思議三諦無量三法三德密藏矣。噫一念心法既然。引而同之。彼彼佛法。彼彼眾生法。咸然也。經曰。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。斯之謂歟。既知是已

【現代漢語翻譯】 現代漢語譯本： 牛車（比喻佛法）能使人立即頓悟。因此，從因到果，不需移動一念，便可在道場成就正覺，降伏魔障，說法度化眾生，最終進入涅槃。這樣，該做的事情就全部完成了。運用龍樹菩薩的偈語：因緣即是空、即是假、即是中，將它們融會貫通。 十法界（Ten realms of existence）是什麼呢？十法界統攝一切諸法，以三諦（Three Truths）為界限。什麼是佛以中諦（Truth of the Middle Way）為法界呢？菩薩以俗諦（Conventional Truth）為法界。緣覺（Pratyekabuddha）和聲聞（Arhat）共同以空諦（Truth of Emptiness）為法界。地獄、餓鬼、畜生、阿修羅、人、天，共同以因緣生法為法界。 空、假、中，雖然是三，實則是一。十界，也是一而十。因此，使得互相包含，一個法界又具備其餘九個法界，就像帝釋天的寶珠互相輝映，成就百法界（Hundred realms of existence）。一個因緣即是一切因緣，一個空即是一切空，一個假即是一切假，一個中即是一切中。道理就在於此。 三千（Three thousand realms）又是什麼意思呢？是成就法界的法則。有十個方面，即如是相（Appearance），如是性（Nature），如是體（Entity），如是力（Power），如是作（Function），如是因（Cause），如是緣（Condition），如是果（Effect），如是報（Recompense），如是本末究竟等（Ultimate equality of beginning and end）。這是總括性的說法。十法在佛的境界，就是中、實、常、三智（Three Wisdoms）、五眼（Five Eyes）、十力（Ten Powers）、四無畏（Four Fearlessnesses）、不共法（Unshared properties of a Buddha）。在菩薩的境界，就是假、權、榮、常、萬行（Ten thousand practices）、四攝（Four Embracing Virtues）。在二乘（Two Vehicles）的境界，就是空、權、三脫（Three liberations）、四枯（Four withering）、無漏（Without outflows）、涅槃（Nirvana）。在凡夫的境界，就是倒、惑、陋、蓋、纏、集惱、生死。這是分別性的說法。統攝那百法界，就成就千法。再將這些法則散佈到百法界，形成三世間（Three realms of existence），成就三千法。百界和三千是一體的。與那一念心，沒有先後，沒有相合，統攝起來有宗旨，融會貫通有根本，最終必然歸於不可思議的三諦、無量三法（Three infinite laws）、三德（Three virtues）密藏。 啊！一念心法既然如此，推而廣之，其他佛法，其他眾生法，也都是這樣。經書上說：『如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。』說的就是這個道理吧。既然知道了這些。

【English Translation】 English version: The ox-cart (a metaphor for the Buddha's teachings) enables people to attain sudden enlightenment. Therefore, from cause to effect, without shifting a single thought, one can achieve perfect enlightenment in the Bodhimanda (place of enlightenment), subdue demons, preach the Dharma to liberate sentient beings, and ultimately enter Nirvana. Thus, all that needs to be done is completed. Applying Nagarjuna's verse: 'Condition is emptiness, condition is provisional, condition is the Middle Way,' integrating them all. What are the Ten Realms of Existence (十法界)? The Ten Realms encompass all dharmas, with the Three Truths (三諦) as their boundaries. What is meant by the Buddha using the Truth of the Middle Way (中諦) as the realm of Dharma? The Bodhisattva uses the Conventional Truth (俗諦) as the realm of Dharma. The Pratyekabuddha (緣覺) and Arhat (聲聞) together use the Truth of Emptiness (空諦) as the realm of Dharma. Hell-beings, hungry ghosts, animals, asuras, humans, and devas together use the Dharma of conditioned arising as the realm of Dharma. Emptiness, provisionality, and the Middle Way, although three, are actually one. The Ten Realms are also one and ten. Therefore, they contain each other, and one realm possesses the other nine realms, just like the jewels of Indra reflecting each other, creating the Hundred Realms of Existence (百法界). One condition is all conditions, one emptiness is all emptiness, one provisionality is all provisionality, one Middle Way is all Middle Way. The reason lies in this. What does the Three Thousand (三千) mean? It is the law that accomplishes the realm of Dharma. There are ten aspects, namely: such appearance (如是相), such nature (如是性), such entity (如是體), such power (如是力), such function (如是作), such cause (如是因), such condition (如是緣), such effect (如是果), such recompense (如是報), and such ultimate equality of beginning and end (如是本末究竟等). This is a comprehensive statement. The ten dharmas in the realm of the Buddha are the Middle Way, reality, permanence, the Three Wisdoms (三智), the Five Eyes (五眼), the Ten Powers (十力), the Four Fearlessnesses (四無畏), and the unshared properties of a Buddha (不共法). In the realm of the Bodhisattva, they are provisionality, skillful means, glory, permanence, the Ten Thousand Practices (萬行), and the Four Embracing Virtues (四攝). In the realm of the Two Vehicles (二乘), they are emptiness, skillful means, the Three Liberations (三脫), the Four Witherings (四枯), without outflows (無漏), and Nirvana (涅槃). In the realm of ordinary beings, they are inversion, delusion, ugliness, cover, entanglement, accumulated afflictions, and birth and death. These are separate statements. Comprehending the Hundred Realms, one achieves the Thousand Dharmas. Spreading these laws to the Hundred Realms forms the Three Realms of Existence (三世間), achieving the Three Thousand Dharmas. The Hundred Realms and the Three Thousand are one. With that single thought, there is no before or after, no combination, comprehending it has a purpose, integrating it has a root, and ultimately it must return to the inconceivable Three Truths, the immeasurable Three Laws (三法), and the secret treasury of the Three Virtues (三德). Ah! Since the Dharma of a single thought is like this, extending it, other Buddha-dharmas and other sentient being-dharmas are also like this. The sutra says: 'As the mind, so is the Buddha; as the Buddha, so are sentient beings; the mind, the Buddha, and sentient beings, these three are without difference.' This is what it means, isn't it? Having known these.

當觀日用。凡起一念必屬一界。即照此界為九為佛。九則隨情偏起。謂之無明。佛則稱理圓觀。謂之大慧。九界之念並(並俗)非佛界之心方是是非鑒矣。非則照之令是。是則護令成行。經曰。諸佛解脫當於眾生心行中求。行於非道能達佛道。斯之謂也。然則目雖在面。反臨鑒以正容。心實由中。要藉緣以薰慮。神靈潛密。照之或難。識想紛馳。檢之非易。故今引心於外。繪彼升沈之像。存志於中觀我是非之變。然後策心內照。正道由明。題為圓頓觀心十法界圖。於一心字派出十界。復引墨迭貫。方之聯珠。表一法界展轉具九成百法界。仍以日起行相書之左右。覽者欲深於性。請詳諸序。欲熟于修。當觀諸圖狀。

佛界。若人因讀圓滿修多羅及聞善知識所說起凈信心。信已一念三道之性即三德性。苦道即法身。煩惱即般若。結業即解脫。法身究竟。般若清凈。解脫自在。一究竟一切究竟。般若解脫亦究竟。一清凈一切清凈。法身解脫亦清凈。一自在一切自在。法身般若亦自在。即一而三。即三而一。非縱非橫亦非一異。法身常住余亦常住。樂我凈亦如是。是則常樂四德秘密之藏遍一切處。一切諸法悉是佛法。既信是已。以境繫心。以心繫境。心境唸唸相續不斷。必見法性。設未相應。當依一實無作四諦。起四大

【現代漢語翻譯】 現代漢語譯本： 應當觀察日常所用之心。凡是生起一個念頭，必定屬於一個界。就照見這個界，是九界還是佛界。九界則隨著情感偏頗而生起，稱為無明。佛界則符合真理而圓滿觀照，稱為大智慧。九界的念頭加在一起（即使是世俗的念頭）也不是佛界的心，只有佛界的心才是辨別是非的明鏡。如果念頭不正，就照見它使它變正；如果念頭正，就守護它使它成為行動。經書上說：『諸佛的解脫應當在眾生的心行中尋求。』即使行走在非正道上，也能達到佛道，說的就是這個道理。既然眼睛雖然長在臉上，卻要對著鏡子來端正容貌；心實在是由內而生，也要藉助外緣來熏習思慮。神靈潛藏隱秘，照見它或許很難；識想紛繁奔馳，檢查它並非容易。所以現在引導心向外，描繪那些升沉的景象；存心於內，觀察我是非的變化。然後策勵內心反照，正道由此而明。題目定為《圓頓觀心十法界圖》。從『一心』二字分出十界，再用墨色交替貫穿，像串聯的珠子一樣，表示一法界輾轉具足九界，成就百法界。仍然用太陽執行的形象書寫在左右。觀看的人如果想深入瞭解自性，請詳細閱讀序文；如果想熟練地修行，應當觀察各種圖的形狀。

佛界。如果有人因為讀圓滿的修多羅（Sutras，經）以及聽聞善知識所說而生起清凈的信心。相信之後，一念之中三道的性質就是三德性。苦道就是法身（Dharmakaya，佛的法性身），煩惱就是般若（Prajna，智慧），結業就是解脫（Moksha，解脫）。法身達到究竟，般若清凈，解脫自在。一個究竟，一切都究竟，般若和解脫也究竟。一個清凈，一切都清凈，法身和解脫也清凈。一個自在，一切都自在，法身和般若也自在。即一而三，即三而一，非縱非橫，也非一非異。法身常住，其餘也常住。樂、我、凈也像這樣。這就是常樂我凈四德秘密的寶藏遍佈一切處。一切諸法都是佛法。既然相信了這些，就用境界來繫縛心，用心來繫縛境界，心和境界唸唸相續不斷，必定能見到法性。如果還沒有相應，應當依靠一實無作四諦（Four Noble Truths，四聖諦），生起四大。

【English Translation】 English version: You should observe the mind in daily use. Every thought that arises belongs to a realm. Just illuminate that realm, whether it is the Nine Realms or the Buddha Realm. The Nine Realms arise with emotional biases, which is called ignorance (Avidya). The Buddha Realm accords with truth and perfect contemplation, which is called great wisdom (Mahaprajna). The thoughts of the Nine Realms combined (even mundane thoughts) are not the mind of the Buddha Realm; only the mind of the Buddha Realm is the mirror for discerning right and wrong. If a thought is not right, illuminate it to make it right; if a thought is right, protect it to make it become action. The scriptures say: 'The liberation of all Buddhas should be sought in the mind and actions of sentient beings.' Even walking on the wrong path can lead to the Buddha path, which is what this means. Since the eyes are on the face, they still need to look in the mirror to correct their appearance; the mind truly arises from within, but it also needs external conditions to cultivate thoughts. The spirit is hidden and secret, and it may be difficult to illuminate; thoughts are numerous and fleeting, and it is not easy to examine them. Therefore, now guide the mind outward, depicting those images of rising and falling; keep the mind inward, observing the changes of right and wrong. Then encourage the inner reflection, and the right path will become clear. The title is 'Round and Sudden Contemplation of the Mind in the Ten Dharma Realms'. From the word 'One Mind' are derived the Ten Realms, and then they are alternately connected with ink, like a string of beads, representing that one Dharma Realm fully possesses the Nine Realms, accomplishing the Hundred Dharma Realms. The image of the sun's movement is still written on the left and right. If the viewer wants to deeply understand the nature, please read the preface in detail; if you want to be proficient in practice, you should observe the shapes of the various diagrams.

Buddha Realm. If a person develops pure faith by reading the perfect Sutras (Sutras) and hearing what a good teacher says. After believing, the nature of the Three Paths in one thought is the Three Virtues. The Path of Suffering is the Dharmakaya (Dharmakaya, the Dharma body of the Buddha), affliction is Prajna (Prajna, wisdom), and karma is Moksha (Moksha, liberation). The Dharmakaya reaches the ultimate, Prajna is pure, and liberation is free. One ultimate, everything is ultimate, Prajna and liberation are also ultimate. One pure, everything is pure, Dharmakaya and liberation are also pure. One free, everything is free, Dharmakaya and Prajna are also free. It is one and three, three and one, neither vertical nor horizontal, neither one nor different. The Dharmakaya is permanent, and the rest are also permanent. Bliss, Self, and Purity are also like this. This is the secret treasure of the Four Virtues of Permanence, Bliss, Self, and Purity, pervading all places. All dharmas are Buddha-dharma. Since you believe these, use the realm to bind the mind, and use the mind to bind the realm. The mind and the realm are continuously connected, and you will surely see the Dharma nature. If it has not yet corresponded, you should rely on the Four Noble Truths (Four Noble Truths) that are truly real and uncreated, and generate the Four Great Elements.

誓無可求中。吾故求之。依前苦道即苦諦。發一誓願未度者令度。煩惱及業即集諦。發一誓願未解者令解。苦道即法身即是滅諦。發一誓願未涅槃者令得涅槃。煩惱即菩提即是道諦發一誓願未安者令安。四弘不入當巧安心。如是次第具修十法。必入五品六根及分證位名佛法界。

菩薩界。若觀根塵一念為迷解本。迷故則有十界苦集。悟故則有四聖道滅。緣此無量四諦起無量誓願。未度者令度。未解者令解。未安者令安。未涅槃者令得涅槃。善巧度生慈眼視物。所集福業與眾生共。如是起一念者。名菩薩法界○緣覺界。若根塵念起。則了之從無明生。生故有行。行招名色乃至老死。三世相續如舞火輪。因緣本空幻化不實。求自然慧樂獨善寂。觀空心重耽住寂定。雖得道果不慕化人。復有觀物榮落悟世非常聞空得道。名為獨覺。如是行者名緣覺法界○聲聞界。若根塵因緣隨有一念。依色心故苦。由煩惱故集。厭苦斷集非對治如何。遂依四諦修十六觀三十七道品。如救頭然。由四善根得入無漏四沙門果。證二涅槃。會偏真理。不得佛法。不慕化人。如獐獨跳不顧后群。如此一念名聲聞法界。○天界。若其念起多忻天樂。篤其善心希于來報。齋戒純凈飯食沙門。造立塔寺及佛形像。書寫大乘濟惠貧病。於十善法止作具修

【現代漢語翻譯】 現代漢語譯本 誓無可求之中，我仍然要尋求。依照之前的苦道就是苦諦（dukkha satya，關於苦難的真理）。發起一個誓願，未被度化的人令其被度化。煩惱和業力就是集諦（samudaya satya，關於苦難根源的真理）。發起一個誓願，未被理解的人令其被理解。苦道即法身，也就是滅諦（nirodha satya，關於止息苦難的真理）。發起一個誓願，未得涅槃的人令其得涅槃。煩惱即菩提，也就是道諦（magga satya，關於達到苦難止息的道路的真理）。發起一個誓願，未得安寧的人令其得安寧。如果四弘誓願不能進入內心，就應該巧妙地安心。像這樣依次具足修習十法，必定能進入五品位和六根清凈及分證位的境界，這被稱為佛法界。

菩薩界。如果觀察根塵一念，就會發現這是迷惑和覺悟的根本。因為迷惑，所以有十法界的苦和集。因為覺悟，所以有四聖諦的道和滅。因此，基於這無量的四諦，發起無量的誓願：未被度化的人令其被度化，未被理解的人令其被理解，未得安寧的人令其得安寧，未得涅槃的人令其得涅槃。善於巧妙地度化眾生，用慈悲的眼光看待事物。所積累的福德和業力與眾生共同分享。像這樣生起一念，就稱為菩薩法界。

緣覺界。如果根塵念頭生起，就明白它從無明（avidya，無知）產生。因為產生，所以有行（samskara，業力）。行招致名色（nama-rupa，身心）、乃至老死。三世相續，就像舞動的火輪。因緣的本質是空性的，幻化而不真實。尋求自然的智慧，喜愛獨自的清凈寂滅。觀空的內心沉重，耽於寂靜的禪定。即使得到道果，也不羨慕度化他人。還有觀察事物榮枯，領悟世事無常，聽聞空性而得道的，被稱為獨覺（pratyekabuddha，獨自覺悟者）。像這樣修行的人，稱為緣覺法界。

聲聞界。如果根塵因緣隨順生起一念，因為依附於色（rupa，物質）和心（citta，精神），所以感到苦。因為煩惱，所以聚集。厭惡苦，斷除集，不用對治的方法該怎麼辦呢？於是依據四諦修習十六觀和三十七道品，就像救燃眉之急一樣。通過四善根得以進入無漏的四沙門果（sramana-phala，修道者的果位），證得二種涅槃。領會片面的真理，不能得到佛法，不羨慕度化他人，就像獐子獨自跳躍，不顧後面的群體。這樣的一念稱為聲聞法界。

天界。如果念頭生起，大多是欣喜于天界的快樂，篤信善心，希望得到來世的福報。齋戒純凈，供養僧人食物，建造佛塔寺廟以及佛像，書寫大乘經典，救濟貧困和疾病。對於十善法，停止作惡，具足修善。

【English Translation】 English version In the midst of 'no seeking is possible,' I still seek. Following the previous path of suffering is the Dukkha Satya (the truth of suffering). Make a vow to liberate those who have not been liberated. Afflictions and karma are the Samudaya Satya (the truth of the origin of suffering). Make a vow to enlighten those who have not been enlightened. The path of suffering is the Dharmakaya, which is the Nirodha Satya (the truth of the cessation of suffering). Make a vow to lead those who have not attained Nirvana to attain Nirvana. Afflictions are Bodhi, which is the Magga Satya (the truth of the path to the cessation of suffering). Make a vow to bring peace to those who have not found peace. If the Four Great Vows do not enter the heart, one should skillfully find peace of mind. By sequentially and fully cultivating these ten dharmas, one will surely enter the Five Grades, purify the Six Roots, and attain the stage of partial realization, which is called the Buddha Dharma Realm.

Bodhisattva Realm. If one observes the arising of a single thought from the interaction of the senses and their objects, one will realize it is the root of both delusion and enlightenment. Because of delusion, there are the suffering and accumulation of the Ten Realms. Because of enlightenment, there are the path and cessation of the Four Noble Truths. Therefore, based on these immeasurable Four Truths, make immeasurable vows: to liberate those who have not been liberated, to enlighten those who have not been enlightened, to bring peace to those who have not found peace, and to lead those who have not attained Nirvana to attain Nirvana. Skillfully liberate beings, and view things with compassionate eyes. Share the accumulated merits and karma with all beings. The arising of such a thought is called the Bodhisattva Dharma Realm.

Pratyekabuddha Realm. If a thought arises from the interaction of the senses and their objects, one understands that it arises from ignorance (avidya). Because of arising, there is action (samskara). Action leads to name and form (nama-rupa), and eventually to old age and death. The cycle of the three lifetimes continues like a dancing wheel of fire. The essence of conditions is emptiness, illusory and unreal. Seek natural wisdom, and delight in solitary tranquility. The mind that contemplates emptiness is heavy, indulging in quiet meditation. Even if one attains the fruit of the path, one does not admire transforming others. There are also those who observe the flourishing and decline of things, realize the impermanence of the world, and attain the path by hearing about emptiness, who are called Pratyekabuddhas (solitary realizers). Those who practice in this way are called the Pratyekabuddha Dharma Realm.

Sravaka Realm. If a single thought arises in accordance with the conditions of the senses and their objects, one feels suffering because of attachment to form (rupa) and mind (citta). Because of afflictions, there is accumulation. If one hates suffering and cuts off accumulation, what should one do without the method of counteracting it? Therefore, one relies on the Four Noble Truths to cultivate the Sixteen Aspects and the Thirty-Seven Limbs of Enlightenment, as if putting out a fire on one's head. Through the Four Good Roots, one can enter the four Sramana-phala (fruits of the ascetic path) free from outflows, and attain the two kinds of Nirvana. One understands a partial truth, but cannot attain the Buddha Dharma, and does not admire transforming others, like a deer leaping alone, not caring for the herd behind. Such a thought is called the Sravaka Dharma Realm.

Deva Realm. If a thought arises, it is mostly delight in the pleasures of the heavens, firmly believing in good deeds, and hoping to receive blessings in the next life. One maintains pure precepts, offers food to monks, builds pagodas and temples, and creates Buddha images, writes Mahayana scriptures, and helps the poor and sick. Regarding the Ten Virtuous Deeds, one stops doing evil and fully cultivates good.

。自然成性。或關禁六根。使六情不蕩六塵不入。得欲界禪及色無色定。身心寂靜三業調良。如此一念名天法界○人界。若其唸唸以五常立德。五戒修身。於國惟忠。於家惟孝。謙損居家。中正存誠。推德於人。引咎向己。尊上恤下。給孤濟貧。慚愧是懷。慈和為性。深信因果崇重三寶。精修齋戒建立塔寺。但希世樂無升出心。貪惜自身戀著眷屬。如此一念名人法界○阿修羅界。若其唸唸雖好修善佈施齋戒。而多猜嫌狐疑進退。所修福業多為勝他。見人修善情多嫉忌。貢高我慢珍己輕人。欲彼歸從不耐謙損。如䲻高飛下視。外揚仁義內無實德。眾前談論引長於我。不循理正不愧賢能。如此行心是阿修羅法界○餓鬼界。若其唸唸無慚無愧。貪求無足慳吝鄙惜。不施一毛。克削於人裒歸於我。見人佈施傍起遮障。見人得利心生熱惱。性多諂曲常起邪見。人前正容屏處放恣。破齋犯戒恣貪飲食。不信罪福不信因果。不信三寶不孝所親。是名餓鬼法界○畜生界。若其唸唸耽湎五欲貪多眷屬。日增月甚而無厭足。曲理枉物斷不以公。非法取財動不由義。只圖利己不惻孤貧。明負他財魯扈抵突。市易負直公行劫奪。不忠不孝。無賢無愚。不信因果不信三寶。癡騃無恥現同畜生。是名畜生法界○地獄界。若人親近邪惡友。及性自作惡

【現代漢語翻譯】 現代漢語譯本 自然而然地形成習性。或者關閉六根（眼、耳、鼻、舌、身、意），使六情（喜、怒、哀、樂、愛、惡）不被六塵（色、聲、香、味、觸、法）所擾亂，從而獲得欲界禪定以及色界和無色界禪定。身心寂靜，身、口、意三業調和善良。像這樣的一念稱為天法界。 人法界：如果唸唸以五常（仁、義、禮、智、信）來樹立德行，以五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）來修養身心，對國家忠誠，對家庭孝順，謙虛退讓，居家以中正存誠之心待人，把功德推讓給別人，把過錯歸於自己，尊敬長輩，體恤下屬，救濟孤寡貧困，常懷慚愧之心，以慈愛祥和為本性，深信因果報應，崇敬三寶（佛、法、僧），精進修行齋戒，建立佛塔寺廟，但只希望人世間的快樂，沒有超出世俗的心，貪戀自己的身體，執著于親屬。像這樣的一念稱為人法界。 阿修羅法界：如果唸唸雖然愛好修行善事、佈施、齋戒，但多猜疑、猶豫不決。所修的福業大多是爲了勝過他人，看到別人修行善事就心生嫉妒。貢高我慢，珍視自己而輕視別人，希望別人歸順自己，不能忍受謙虛退讓，像鷂鷹高飛而俯視下方一樣。表面上宣揚仁義，內心卻沒有實際的德行。在眾人面前談論時，總是誇大自己。不遵循正理，不以不能成為賢能之人為羞愧。像這樣的行為和心念是阿修羅法界。 餓鬼法界：如果唸唸沒有慚愧之心，貪求無厭，吝嗇鄙陋，一毛不拔，剋扣別人來滿足自己。看到別人佈施就想方設法地阻撓，看到別人得到利益就心生煩惱。天性多諂媚，常常產生邪見。在人前裝作正經，在背後放縱自己。破壞齋戒，肆意貪吃。不相信罪福報應，不相信因果，不相信三寶，不孝敬父母親人。這就是餓鬼法界。 畜生法界：如果唸唸沉溺於五欲（財、色、名、食、睡），貪戀眷屬，日益增長而沒有厭足。歪曲事理，枉取財物，所作所為不合公義。用不正當的手段獲取錢財，一舉一動不合道義。只圖利己，不憐憫孤寡貧困。明明欠著別人的錢財，卻蠻橫無理地抵賴。在市場交易中欺詐，公開搶劫。不忠不孝，沒有賢能也沒有智慧。不相信因果，不相信三寶。愚癡頑劣，行為如同畜生。這就是畜生法界。 地獄法界：如果親近邪惡的朋友，或者天性就作惡。

【English Translation】 English version Naturally forming habits. Or closing off the six senses (eye, ear, nose, tongue, body, and mind), so that the six emotions (joy, anger, sorrow, happiness, love, and hate) are not disturbed by the six dusts (form, sound, smell, taste, touch, and dharma), thereby attaining the Dhyana of the Desire Realm and the Samadhi of the Form and Formless Realms. With body and mind tranquil, and the three karmas (body, speech, and mind) harmonious and virtuous. Such a single thought is called the Dharma Realm of the Devas (Heavens). The Dharma Realm of Humans: If one constantly establishes virtue with the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness), cultivates oneself with the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, and no intoxicants), is loyal to the country, filial to the family, humble and yielding, treats others with uprightness and sincerity at home, attributes merit to others, blames oneself for faults, respects superiors, cares for subordinates, helps the orphaned and the poor, always cherishes shame and remorse, takes loving-kindness and harmony as one's nature, deeply believes in cause and effect, reveres the Three Jewels (Buddha, Dharma, and Sangha), diligently practices fasting and precepts, and establishes pagodas and temples, but only hopes for worldly happiness, without a mind to transcend the world, is greedy for one's own body, and attached to relatives. Such a single thought is called the Dharma Realm of Humans. The Dharma Realm of Asuras: If one constantly enjoys cultivating good deeds, giving alms, and observing precepts, but is full of suspicion, doubt, and hesitation. The meritorious deeds one cultivates are mostly for surpassing others, and one becomes jealous when seeing others cultivate good deeds. One is arrogant and conceited, cherishing oneself and belittling others, hoping that others will submit to oneself, and unable to endure humility and yielding, like a hawk flying high and looking down below. One outwardly proclaims benevolence and righteousness, but inwardly has no real virtue. When speaking in front of others, one always exaggerates oneself. One does not follow the right principles, and is not ashamed of not being able to become a virtuous person. Such actions and thoughts are the Dharma Realm of Asuras. The Dharma Realm of Hungry Ghosts: If one constantly has no sense of shame or remorse, is greedily insatiable, stingy and mean, unwilling to give even a hair, and exploits others to satisfy oneself. When seeing others give alms, one tries to obstruct them in every way, and when seeing others gain benefits, one becomes annoyed. One's nature is full of flattery, and one often generates wrong views. One pretends to be upright in front of others, but indulges oneself in private. One breaks fasts and precepts, and indulges in gluttony. One does not believe in the retribution of sins and blessings, does not believe in cause and effect, does not believe in the Three Jewels, and is not filial to one's parents and relatives. This is the Dharma Realm of Hungry Ghosts. The Dharma Realm of Animals: If one constantly indulges in the five desires (wealth, sex, fame, food, and sleep), is greedy for relatives, and increases day by day without satisfaction. One distorts principles, wrongfully takes things, and acts without fairness. One obtains wealth through improper means, and every action is not in accordance with righteousness. One only seeks to benefit oneself, and does not pity the orphaned and the poor. One clearly owes others money, but stubbornly denies it. One cheats in market transactions, and openly robs. One is disloyal and unfilial, without virtue or wisdom. One does not believe in cause and effect, and does not believe in the Three Jewels. One is foolish and stubborn, and one's behavior is like that of an animal. This is the Dharma Realm of Animals. The Dharma Realm of Hell: If one associates with evil friends, or is by nature evil.

。起增上心。唸唸相續。造上品十惡。謂殺盜淫。妄言綺語兩舌惡罵。貪嗔邪見。及五逆罪。犯四重禁污梵行人。沽酒醉亂。不思君父師長恩德。橫生熱惱挫抑賢能。黨比不肖破塔壞寺。燒燬經像謗毀大乘。斷學般若謗無諸佛。破戒受施。用三寶物。偷僧祇物。起于外道斷常諸見。破正因果三世之法。習十二種惡律儀法(一屠兒。二魁𠟂。三養豬。四養雞。五捕魚。六獵者。七網鳥。八捕蟒。九咒龍。十獄卒。十一盜賊。十二為王家捕賊。及養蠶等業)如上等輩死墮阿鼻大熱大寒諸大地獄。是名地獄界。

宗門尊祖議

沙門志磐

如來聖人。以開權顯實開跡顯本之道化天下後世者。謂之佛。佛弟子以次傳道為世宗主者。謂之祖。其實一道爾。故如來之將息化也。以無上大法付之飲光。飲光任持二十年。以付慶喜。慶喜持法宣化亦二十年。以付商那。下而至於十三世曰龍樹。始以文字般若著所證三觀之道。曰中觀論。暨譯傳東夏。於是北齊以宿悟已證立為觀法。以授南嶽。南嶽承其旨。悟法華凈六根。以授天臺。天臺始立五時張八教。用明法華開顯之妙。而大暢乎境觀之旨。時則有章安。執筆載為疏論。其道遂大明。法華天宮繼世講演。嗣其法者唯左溪。左溪門學。獨荊溪能承正統。述諸記以贊祖謨

【現代漢語翻譯】 現代漢語譯本：發起強烈的增上心，唸唸相續不斷，造作上品的十惡業。包括殺生、偷盜、邪淫，妄語、綺語、兩舌、惡口，貪慾、嗔恚、邪見，以及五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。違犯四重禁戒，玷污清凈的修行人。賣酒使人醉亂，不思念君王、父母、師長的恩德。無端生起熱惱，挫傷壓制賢能之人。結黨營私，與不肖之徒為伍，破壞佛塔，毀壞寺廟。焚燒經書佛像，誹謗毀壞大乘佛法。斷絕學習般若智慧，誹謗沒有諸佛存在。破戒之人接受供養，使用三寶之物，偷盜僧眾的財物。產生外道的斷見、常見等邪見。破壞正確的因果法則和三世的道理。修習十二種惡律儀法（包括：一、屠夫；二、劊子手；三、養豬者；四、養雞者；五、捕魚者；六、獵人；七、用網捕鳥者；八、捕蛇者；九、用咒語役使龍者；十、獄卒；十一、盜賊；十二、為王家捕盜賊以及養蠶等行業）。像以上這些惡人，死後會墮入阿鼻地獄以及大熱、大寒等各種大地獄。這就是地獄界。

宗門尊祖議

沙門志磐

如來是聖人，用開權顯實、開跡顯本的教導來化度天下後世的人，被稱為佛（Buddha）。佛的弟子依次相傳佛法，成為世間的宗主的人，被稱為祖（Patriarch）。實際上，佛和祖所傳的道理是一致的。所以，如來將要停止教化的時候，將無上大法傳給飲光（Kāśyapa，迦葉）。飲光尊者任持佛法二十年，然後傳給慶喜（Ānanda，阿難）。慶喜尊者持法宣化也二十年，然後傳給商那（Śāṇavāsa，商那和修）。往下傳到第十三世的龍樹（Nāgārjuna），才開始用文字般若來著述他所證悟的三觀之道，寫成《中觀論》。等到翻譯傳到東夏（中國），於是北齊時代有人憑藉宿世的智慧，已經證悟而建立觀法，傳授給南嶽（Huisi，慧思）。南嶽慧思繼承了他的宗旨，悟解《法華經》而得到六根清凈，傳授給天臺（Zhiyi，智顗）。天臺智顗開始建立五時八教，用來說明《法華經》開權顯實的妙義，從而大大地闡揚了境觀的宗旨。當時有章安（Guanding，灌頂），用筆記錄下來，寫成疏論，他的學說於是大放光明。《法華經》天宮派世代講演，繼承他佛法的只有左溪（Xuanlang，玄朗）。左溪玄朗的門下弟子中，只有荊溪（Zhanran，湛然）能夠繼承正統，撰寫各種註記來讚揚祖師的謨略。

【English Translation】 English version: Generating an intensified mind, with thoughts continuously arising, one creates the highest level of the ten non-virtuous actions. These include killing, stealing, and sexual misconduct; false speech, embellished speech, divisive speech, and harsh speech; greed, hatred, and wrong views; as well as the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha). Violating the four major precepts, defiling pure practitioners, selling alcohol and causing intoxication, being unmindful of the kindness of rulers, parents, and teachers, groundlessly generating anger, suppressing the virtuous and capable, forming factions with the unworthy, destroying stupas and temples, burning scriptures and images, slandering and destroying the Mahayana teachings, cutting off the study of Prajna (wisdom), denying the existence of all Buddhas, accepting offerings while being immoral, using the property of the Three Jewels, stealing from the Sangha, and adhering to the heterodox views of eternalism and nihilism. Rejecting the correct laws of cause and effect and the principles of the three times (past, present, and future), practicing the twelve kinds of evil conduct (including: 1. butcher; 2. executioner; 3. pig farmer; 4. chicken farmer; 5. fisherman; 6. hunter; 7. bird trapper; 8. snake catcher; 9. dragon charmer; 10. prison guard; 11. thief; 12. one who catches thieves for the royal family, as well as sericulture, etc.). Those of the above-mentioned kind, after death, will fall into the Avici Hell and the various great hot and cold hells. This is called the realm of hell.

Discussion on Honoring the Patriarchs of the Chan School

By Shramana Zhipan

The Tathagata (如來, Thus Come One) is a sage who transforms the world and future generations by revealing the expedient and manifesting the real, revealing the traces and manifesting the origin; he is called the Buddha (佛). The disciples of the Buddha who successively transmit the Dharma and become the leaders of the world are called Patriarchs (祖). In reality, the principle is the same. Therefore, when the Tathagata was about to cease his teaching, he entrusted the supreme Dharma to Kāśyapa (飲光, Drinking Light). Kāśyapa held the Dharma for twenty years and then passed it on to Ānanda (慶喜, Joyous). Ānanda also held the Dharma and propagated it for twenty years and then passed it on to Śāṇavāsa (商那, Hemp Clothing). Down to the thirteenth generation, Nāgārjuna (龍樹, Dragon Tree) began to write about the path of the three contemplations he had realized using the Prajna of words, creating the Mūlamadhyamakakārikā (中觀論, Middle Stanza Treatise). When it was translated and transmitted to Dongxia (東夏, China), someone in the Northern Qi Dynasty, relying on past wisdom, had already realized and established the method of contemplation, and transmitted it to Huisi (南嶽, Southern Peak). Huisi inherited his teachings, understood the Lotus Sutra and attained purity of the six senses, and transmitted it to Zhiyi (天臺, Tiantai). Zhiyi began to establish the Five Periods and Eight Teachings to explain the wonderful meaning of the Lotus Sutra's opening of the expedient and revealing of the real, thereby greatly expounding the principles of realm and contemplation. At that time, there was Guanding (章安, Chapter Peace), who recorded it with his pen and wrote commentaries, and his teachings became greatly illuminated. The Tiantai school of the Lotus Sutra continued to lecture and expound through generations, and the only one who inherited his Dharma was Xuanlang (左溪, Left Creek). Among Xuanlang's disciples, only Zhanran (荊溪, Thorny Creek) was able to inherit the orthodox lineage, writing various notes to praise the plans of the patriarchs.

。則清涼異議為之寢息。以文字廣第一義諦。則莫若茲時之盛。以故世之學者取龍樹至例為九祖以奉清祀。其有由矣。自荊溪以來。用此道以傳授者。則有興道(邃師)至行(修師)講道不絕。會昌多難教卷散亡。正定妙說高論(外琇竦二法師)三世。唯傳止觀之論。迨乎螺溪。法運將泰(寂師)天假吳越(錢忠懿王)求遺書于海東。於是教籍復還。寶云嗣興。敷揚二紀。而四明法智。以佛所生子垂跡海隅。一家教部毗陵師未記者。悉記之。四種三昧人所難行者。悉行之。斯慈雲之極言也。當是時有為異說者。如昭圓諸師。世方指為山外。而法智獨擅中興教觀之名。自興道訖四明凡八世。所以紹隆正統而顯揚大教者。有在於是。是宜等而上之用陪位於九祖。以尊大其道為可爾。然則今之宗門列剎。凡所以講天臺四明之道者。有能起龍樹至法智。通祀為十七祖。以併爲之位。誠有見於後學尊祖重道之心也。謹議。

佛祖統紀卷第五十(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十一

宋咸淳四明福泉沙門志磐撰

歷代會要志第十九之一

自有佛法以來。所以知三教之並興。諸宗之互立與夫世變之不常。固已係之編年。至欲考一事之本末。則歲月散漫莫

【現代漢語翻譯】 現代漢語譯本：這樣，對於清涼（澄觀大師的謚號）的異議就會平息。如果想用文字來廣泛傳播第一義諦（佛教的最高真理），沒有比這個時代更興盛的了。因此，世間的學者選取龍樹（Nāgārjuna，大乘佛教的重要思想家）到智者大師作為九祖來供奉祭祀，這是有原因的。從荊溪（湛然大師）以來，用這種方法來傳授的人，從興道（邃師）到行（修師），講道沒有斷絕。會昌法難時，佛教經卷散失殆盡。正定妙說高論（外琇竦二法師）三世，只傳授止觀（Śamatha-Vipaśyanā，佛教禪修的兩種主要方法）的理論。到了螺溪（傳法大師），佛法氣運將要興盛，上天藉助吳越（錢忠懿王）的力量，從海外求回遺失的經書。於是佛教典籍又重新迴歸，寶云（義寂大師）繼承興起，弘揚佛法二十年。而四明法智（知禮大師），以佛所生之子的身份，在海邊垂跡示現。天臺一家教部的毗陵師（寶云義寂）沒有記錄的，他全部記錄下來。四種三昧（四種不同的禪修方法），別人難以修行的，他全部修行。這是慈雲（遵式大師）的極高讚譽。當時有提出不同說法的人，如昭圓諸師，世人將他們視為山外之人，而法智獨自享有中興教觀的名聲。從興道到四明，總共八世。所以能夠繼承發揚正統，顯揚大教的人，就在於此。應該將他等同於九祖，用來陪位於九祖，以尊崇他的道統，這是可以的。那麼現在宗門列剎，凡是講天臺四明之道的人，如果能夠從龍樹到法智，一起供奉為十七祖，並且為他們設立牌位，這實在是後學尊祖重道的表現。謹此建議。 佛祖統紀卷第五十(終) 大正藏第 49 冊 No. 2035 佛祖統紀 佛祖統紀卷第五十一 宋咸淳四明福泉沙門志磐撰 歷代會要志第十九之一 自從有佛法以來，要知道儒釋道三教的共同興盛，各個宗派的相互建立，以及世事變化無常，本來就已經記錄在編年史中。如果要考察一件事的來龍去脈，那麼年代歲月分散零亂，無法查詢。

【English Translation】 English version: Thus, the dissenting opinions regarding Qingliang (posthumous title of Venerable Chengguan) will be silenced. If one wishes to widely propagate the First Truth (Paramārtha-satya, the ultimate truth in Buddhism) through writing, there is no era more prosperous than this one. Therefore, scholars of the world select Nāgārjuna (an important thinker of Mahayana Buddhism) to Zhiyi (智顗, founder of the Tiantai school) as the Nine Patriarchs to be venerated and worshipped, and there is a reason for this. Since Jingxi (Venerable Zhanran), those who have used this method to transmit the teachings, from Xingdao (Master Sui) to Xing (Master Xiu), the preaching has never ceased. During the Huichang persecution, Buddhist scriptures were scattered and lost. The three generations of Zhengding's wonderful teachings and high discourses (two Dharma Masters, Wai Xiu and Song), only transmitted the theory of Śamatha-Vipaśyanā (the two main methods of Buddhist meditation). When it came to Luoxi (Master Chuanfa), the fortune of Buddhism was about to flourish, and Heaven, with the help of Wu Yue (King Qian Zhongyi), sought lost scriptures from overseas. Thus, Buddhist texts returned again, and Baoyun (Master Yiji) inherited and arose, propagating the Dharma for twenty years. And Siming Fazhi (Master Zhili), as a son born of the Buddha, manifested traces on the seashore. What the teachings of the Tiantai school's Biling teacher (Baoyun Yiji) had not recorded, he recorded all of it. The four Samādhis (four different methods of meditation), which others found difficult to practice, he practiced all of them. This is the highest praise from Ciyun (Master Zunshi). At that time, there were those who put forward different views, such as the masters of Zhaoyuan, whom the world regarded as outsiders, while Fazhi alone enjoyed the reputation of revitalizing the teachings and contemplation. From Xingdao to Siming, there were a total of eight generations. Therefore, those who can inherit and promote the orthodox tradition and manifest the great teachings are here. He should be equated with the Nine Patriarchs, used to accompany the Nine Patriarchs, to honor his lineage, which is permissible. So now, in the monasteries of the various schools, if those who teach the way of Tiantai Siming can enshrine Nāgārjuna to Fazhi together as the Seventeen Patriarchs, and establish tablets for them, this is truly a manifestation of the respect for ancestors and the importance of the teachings by later learners. This is a humble suggestion. Chronicles of Buddhas and Patriarchs, Volume 50 (End) Taisho Tripitaka Volume 49, No. 2035, Chronicles of Buddhas and Patriarchs Chronicles of Buddhas and Patriarchs, Volume 51 Composed by Shramana Zhipan of Fuquan Temple in Siming, Song Xianchun Records of Important Events of Past Dynasties, Chapter 19, Part 1 Since the advent of Buddhism, to know the common prosperity of Confucianism, Buddhism, and Taoism, the mutual establishment of various schools, and the impermanence of world affairs, has already been recorded in the annals. If one wants to examine the origin and end of an event, then the years and months are scattered and disordered, making it impossible to find.

之可尋。今故開張眾目會其事要。俾討論典故者識某事于某朝某年之下。茲但舉略以指廣云耳。

君上奉法　　屢朝拜佛　　天書御製

聖君護法　　試經度僧　　特恩度僧

進納度僧　　士夫出家　　沙門封爵

僧職師號　　不拜君父　　不稱臣僧

崇禮高行　　沙門著書

君上奉法

漢明帝。問摩騰法師曰。佛出世何不及此。答曰。佛雖不往。然光明及處。千年五百。皆有聖人傳佛聲教。而往化之。

吳主皓問佛法于闞澤。答曰。孔老法天。諸天奉佛。

晉元帝。召潛法師講經。著屐登殿○明帝幸興皇寺。集義學沙門講道○成帝召義法師入禁中授五戒○召潛法師講般若經○召支遁法師入禁中講經○簡文幸瓦官。聽汰法師講放光般若經。

宋高祖設齋內殿。沙門道照陳詞。帝稱善○文帝率公卿。日集祇洹寺。聽求那跋摩講華嚴十地品○帝與侍中何尚之論佛理○帝聞生法師佛性義。詔求沙門述生法師頓悟義○孝武召猷法師內殿說法○四月八日內殿灌佛齋僧。

齊高帝。幸莊嚴寺。聽達法師講維摩經○武帝華林園受八關齋戒○帝不豫。詔諸沙門祈佛七日。天香滿殿。

梁武帝。重云殿講經。沙門法彪為都講○召旻法師入殿。講勝鬘經。公卿

【現代漢語翻譯】 現代漢語譯本 這些內容是可以追溯的。現在特意公開詳細記錄，讓研究典故的人知道某事發生在哪個朝代的哪一年。這裡只是簡單地舉例，以小見大。

君王尊奉佛法 多次朝拜佛陀 皇帝親自撰寫的天書

聖明的君王護持佛法 通過考試選拔僧人 給予特別恩典度化僧人

進獻財物以求度化僧人 士大夫出家為僧 沙門被封官授爵

僧官和法師的稱號 僧人不拜君王和父母 僧人不自稱為臣僧

崇尚禮儀和高尚品行 沙門著書立說

君王尊奉佛法

漢明帝問摩騰（Kāśyapa Mātaṅga）法師說：『佛陀出世為什麼沒有趕上這個時代？』摩騰法師回答說：『佛陀雖然沒有親自前來，但是佛光所照之處，一千年五百年內，都會有聖人傳揚佛陀的教誨，前往教化。』

吳主孫皓向闞澤詢問佛法。闞澤回答說：『孔子和老子傚法天道，諸天神都信奉佛陀。』

晉元帝召見潛法師講解佛經，允許他穿著木屐登上殿堂。晉明帝駕臨興皇寺，召集精通義學的沙門講解佛法。晉成帝召見義法師進入皇宮內廷，傳授五戒。召見潛法師講解《般若經》。召見支遁（Zhīdùn）法師進入皇宮內廷講解佛經。晉簡文帝駕臨瓦官寺，聽汰法師講解《放光般若經》。

宋高祖在內殿設定齋飯，沙門道照陳述祝詞，皇帝稱讚很好。宋文帝率領公卿大臣，每天聚集在祇洹（Jetavana）寺，聽求那跋摩（Guṇabhadra）講解《華嚴十地品》。皇帝與侍中何尚之討論佛理。皇帝聽聞生法師（Sēngshēng）的佛性義，下詔讓僧人闡述生法師的頓悟義。宋孝武帝召見猷法師在內殿說法。四月八日在內殿舉行浴佛儀式，齋僧。

齊高帝駕臨莊嚴寺，聽達法師講解《維摩經》。齊武帝在華林園受八關齋戒。皇帝生病，下詔讓眾僧祈求佛陀保佑七天，殿內充滿天香。

梁武帝在重云殿講解佛經，沙門法彪擔任都講。召見旻法師進入殿內，講解《勝鬘經》，公卿大臣...

【English Translation】 English version These can be traced. Now, therefore, I openly record the details so that those who study the historical records may know under which dynasty and year a certain event occurred. Here, I only give brief examples to illustrate the broader picture.

The ruler reveres the Dharma Repeatedly pays homage to the Buddha Imperial edicts written by the emperor himself

The wise ruler protects the Dharma Selects monks through examinations Grants special favors to ordain monks

Offers donations to seek ordination for monks Scholars and officials renounce the world to become monks Shramanas (Śrāmaṇa) are granted official titles and ranks

Monastic officials and Dharma master titles Monks do not bow to rulers or parents Monks do not refer to themselves as 'subject monks'

Respecting etiquette and noble conduct Shramanas write books

The ruler reveres the Dharma

Emperor Ming of Han asked Dharma Master Kāśyapa Mātaṅga (摩騰) : 'Why did the Buddha's appearance in the world not coincide with this era?' He replied, 'Although the Buddha did not come in person, wherever the light of the Buddha shines, for a thousand or five hundred years, there will be sages who transmit the Buddha's teachings and go forth to teach.'

Sun Hao, the ruler of Wu, inquired about the Buddha Dharma from Kan Ze. Kan Ze replied, 'Confucius and Laozi follow the way of Heaven, and all the gods of the heavens revere the Buddha.'

Emperor Yuan of Jin summoned Dharma Master Qian to lecture on the scriptures, allowing him to ascend the palace hall wearing wooden clogs. Emperor Ming of Jin visited Xinghuang Temple and gathered shramanas skilled in doctrine to lecture on the Dharma. Emperor Cheng of Jin summoned Dharma Master Yi into the inner palace to transmit the five precepts. He summoned Dharma Master Qian to lecture on the Prajna Sutra. He summoned Dharma Master Zhīdùn (支遁) into the inner palace to lecture on the scriptures. Emperor Jianwen of Jin visited Waguan Temple and listened to Dharma Master Tai lecture on the Fangguang Prajna Sutra.

Emperor Gaozu of Song set up a vegetarian feast in the inner palace, and the shramana Daozhao presented a eulogy, which the emperor praised as excellent. Emperor Wen of Song led the ministers and officials, gathering daily at Jetavana (祇洹) Temple to listen to Guṇabhadra (求那跋摩) lecture on the Ten Stages Chapter of the Avatamsaka Sutra. The emperor discussed Buddhist principles with the attendant Shangzhi He. The emperor heard Dharma Master Sēngshēng's (生法師) theory of Buddha-nature and issued an edict ordering monks to elaborate on Dharma Master Sēngshēng's theory of sudden enlightenment. Emperor Xiaowu of Song summoned Dharma Master You to preach in the inner palace. On the eighth day of the fourth month, a bathing-the-Buddha ceremony was held in the inner palace, and monks were offered a vegetarian meal.

Emperor Gao of Qi visited Zhuangyan Temple and listened to Dharma Master Da lecture on the Vimalakirti Sutra. Emperor Wu of Qi received the eight precepts at Hualin Garden. When the emperor fell ill, he issued an edict ordering the monks to pray to the Buddha for seven days, and the palace was filled with heavenly fragrance.

Emperor Wu of Liang lectured on the scriptures in Chongyun Hall, with the shramana Fabiao serving as the chief lecturer. He summoned Dharma Master Min into the hall to lecture on the Śrīmālādevī Siṃhanāda Sūtra, with the ministers and officials...

畢集○帝集諸沙門制文。永斷酒肉○帝服田衣禮婁約法師受具足戒。公卿道俗受戒者。四萬八千人○召云光法師內殿講經。天雨寶華○帝幸同泰寺舍身○京城大疫。為百姓設救苦齋。幸同泰寺行清凈大舍。開涅槃經題設道俗大齋五萬人○帝幸同泰寺講涅槃經○帝幸同泰寺發金字般若經題。聽法者三十萬人○幸同泰寺設盂蘭盆齋○簡文帝四月八日。建齋度人。親為愿文陳武帝迎佛牙于杜姥宅。設四部無遮大會○幸大莊嚴寺舍身。群臣表請還宮○幸大莊嚴寺發金光明經題○敕大內設仁王齋○召瓊法師于重云殿。講大品般若經○太極殿設無礙大會。行捨身法○集沙門行方等懺法華懺金光明懺○宣帝召暅法師。為七廟講大品般若經○後主召聚法師。赴太極殿講金光明經。○詔顗禪師赴太極殿。講大智度論題。般若經題。詔顗禪師居光宅寺。帝幸寺聽講仁王經。躬禮三拜○詔顗禪師赴崇正殿。為皇太子授菩薩戒。

北魏孝文。詔德法師一月三入殿說法。帝數幸王園寺。與沙門談論佛法○幸白塔寺聽登法師講成實論○詔四月八日迎洛京諸寺佛像。入閶闔宮受散花禮敬○宣武御式干殿講維摩經。西域沙門至者三千人。

北齊文宣。幸遼陽甘露寺。禪居深觀。敕非軍國大事不得聞○武成詔藏法師。赴太極殿講華嚴經。

【現代漢語翻譯】 現代漢語譯本： 梁武帝聚集了帝集寺的眾多沙門，制定戒律，永遠斷絕飲酒食肉。梁武帝穿著田衣，向婁約法師受具足戒（佛教中的最高等級的戒律）。接受戒律的公卿、道士和俗人，共有四萬八千人。梁武帝召云光法師到皇宮內殿講經，天空中降下寶華（珍貴的花朵）。梁武帝前往同泰寺舍身（將自己奉獻給寺廟），京城發生大瘟疫，梁武帝為百姓設立救苦齋（一種祈福的齋戒儀式）。梁武帝前往同泰寺，舉行清凈大舍（大規模的佈施活動），開啟《涅槃經》的講座，設立道士和俗人蔘加的大齋，人數達五萬人。梁武帝前往同泰寺講《涅槃經》。梁武帝前往同泰寺，發起書寫金字《般若經》的活動，聽法的人數達三十萬人。梁武帝前往同泰寺，設立盂蘭盆齋（一種祭祀祖先的齋戒儀式）。簡文帝在四月八日，建立齋戒儀式，度化僧人，親自撰寫愿文。陳武帝從杜姥宅迎請佛牙（佛陀的牙齒舍利），設立四部無遮大會（一種不分貴賤、不設限制的大型法會）。梁武帝前往大莊嚴寺舍身，群臣上表請求他返回皇宮。梁武帝前往大莊嚴寺，發起書寫金光明經的活動。梁武帝敕令在皇宮內設立仁王齋（一種祈求國家安定的齋戒儀式）。梁武帝召瓊法師到重云殿，講《大品般若經》。在太極殿設立無礙大會（一種沒有障礙的法會），舉行捨身法。聚集沙門，舉行方等懺（懺悔過去罪業的儀式）、法華懺、金光明懺。宣帝召暅法師，為七廟（供奉祖先的廟宇）講《大品般若經》。後主召聚法師，到太極殿講《金光明經》。皇帝詔令顗禪師到太極殿，講解《大智度論》的題目、《般若經》的題目。皇帝詔令顗禪師居住在光宅寺，皇帝親自前往寺廟聽講《仁王經》，親自禮拜三次。皇帝詔令顗禪師到崇正殿，為皇太子授予菩薩戒（成為菩薩的誓言）。 北魏孝文帝詔令德法師每月三次進入皇宮說法。皇帝多次前往王園寺，與沙門談論佛法。皇帝前往白塔寺，聽登法師講解《成實論》。皇帝詔令在四月八日，迎請洛陽各寺廟的佛像，進入閶闔宮（皇宮），接受散花禮敬。宣武帝在式干殿講解《維摩經》，來自西域的沙門有三千人。 北齊文宣帝前往遼陽甘露寺，禪修深入，下令除非是軍國大事，不得打擾。武成帝詔令藏法師到太極殿講《華嚴經》。

【English Translation】 English version: Emperor Wu of Liang gathered many shramanas (monks) from the Dijishi Monastery and established precepts, permanently ceasing the consumption of alcohol and meat. Emperor Wu wore tianyi (farmer's clothing) and received the complete monastic vows (bhiksu ordination) from Dharma Master Louyue. The number of government officials, Taoists, and laypeople who received the precepts totaled 48,000. Emperor Wu summoned Dharma Master Yunguang to lecture on the scriptures in the inner palace, and precious flowers (baohua) rained down from the sky. Emperor Wu went to Tongtai Monastery to offer his body (sheshen, self-sacrifice), and a great plague occurred in the capital. Emperor Wu established a jiuku zhai (relief fasting ceremony) for the people. Emperor Wu went to Tongtai Monastery and performed a pure great offering (qingjing dashe, a large-scale almsgiving). He initiated the lecture on the Nirvana Sutra and established a great zhai (fasting ceremony) for Taoists and laypeople, with 50,000 participants. Emperor Wu went to Tongtai Monastery to lecture on the Nirvana Sutra. Emperor Wu went to Tongtai Monastery and initiated the writing of the Prajna Sutra in gold letters, with 300,000 listeners. Emperor Wu went to Tongtai Monastery to establish the Ullambana zhai (Ghost Festival fasting ceremony). Emperor Jianwen established a zhai (fasting ceremony) on April 8th to ordain monks and personally wrote the vow. Emperor Wu of Chen welcomed the Buddha's tooth (foyaya, Buddha's tooth relic) from the residence of Du Lao and established a sibu wuzhe dahui (unrestricted great assembly of the four groups of disciples). Emperor Wu went to Dazhuangyan Monastery to offer his body, and the ministers requested him to return to the palace. Emperor Wu went to Dazhuangyan Monastery and initiated the writing of the Golden Light Sutra. Emperor Wu ordered the establishment of a Renwang zhai (Benevolent Kings Fasting Ceremony) in the inner palace. Emperor Wu summoned Dharma Master Qiong to Chongyun Hall to lecture on the Mahaprajnaparamita Sutra. An wuzhe dahui (unobstructed great assembly) was established in Taiji Hall, and the practice of offering the body was performed. Shramanas (monks) were gathered to perform the Fangdeng chan (Great Expansive Repentance), Lotus Sutra chan, and Golden Light Sutra chan. Emperor Xuan summoned Dharma Master Heng to lecture on the Mahaprajnaparamita Sutra for the Seven Temples (ancestral temples). Emperor Hou summoned Dharma Master Ju to Taiji Hall to lecture on the Golden Light Sutra. Emperor Zhao ordered Chan Master Yi to Taiji Hall to lecture on the titles of the Mahaprajnaparamitasastra and the Prajna Sutra. Emperor Zhao ordered Chan Master Yi to reside in Guangzhai Monastery. The Emperor went to the monastery to listen to the lecture on the Benevolent Kings Sutra and personally bowed three times. Emperor Zhao ordered Chan Master Yi to Chongzheng Hall to bestow the Bodhisattva precepts on the Crown Prince. Emperor Xiaowen of Northern Wei ordered Dharma Master De to enter the palace three times a month to preach the Dharma. The Emperor frequently visited Wangyuan Monastery and discussed the Buddha Dharma with the shramanas (monks). The Emperor went to Baitasi Monastery to listen to Dharma Master Deng lecture on the Tattvasiddhi Shastra. The Emperor ordered that on April 8th, the Buddha images from the monasteries of Luoyang be welcomed into the Changhe Palace (imperial palace) to receive the scattering of flowers and reverence. Emperor Xuanwu lectured on the Vimalakirti Sutra in Shigan Hall, with 3,000 shramanas (monks) from the Western Regions in attendance. Emperor Wenxuan of Northern Qi went to Ganlu Monastery in Liaoyang for deep meditation. He ordered that he not be disturbed unless it was a major military or national affair. Emperor Wucheng ordered Dharma Master Zang to Taiji Hall to lecture on the Avatamsaka Sutra.

隋文帝。詔興法師。太興殿授菩薩戒○晉王迎顗禪師至揚州。設千僧齋受菩薩戒。

唐太宗詔常法師入內殿。為皇后太子授菩薩戒○奘法師譯瑜伽師地論。敕寫新譯經論頒賜九道總管○武后詔藏法師講新譯華嚴經。師指殿隅金師子為譬。集其言為金師子章○中宗詔于化度寺設無遮大會○召藏法師入殿授菩薩戒○召北宗秀禪師居內道場。禮為國師○玄宗召凈禪師至闕問道○肅宗召不空三藏灌頂授戒○詔南陽忠禪師問道○召鄰法師入禁中講經○代宗詔建盂蘭盆會。設七廟神座迎行衢道○詔徑山欽禪師入見。賜號國一禪師○德宗幸安國寺設盂蘭盆供○順宗詔尸利禪師咨問禪理○憲宗問觀法師華嚴法界。豁然有得。封大統清涼國師○召鵝湖義禪師問佛性○召章敬憚禪師咨問禪法○召寬禪師咨問禪要○穆宗遣兩街迎請汾陽業禪師。中夜說法端坐而逝○敬宗幸興福寺觀敘法師講經。

文宗。詔圭峰密禪師問佛法○宣宗遣使以師禮召鹽官安禪師。力辭。敕所居為齊豐寺○召辯禪師入見問道○懿宗于禁中延名僧設講座自唱經題手錄梵文○設萬僧齋自升座為讚唄。長眉僧來應供。陵空而去。

五代唐莊宗。召三聖然禪師問法。

大宋太祖。詔沈義倫。以金銀字寫金剛經。召蘊法師講演○詔超法師等入內誦金

【現代漢語翻譯】 現代漢語譯本 隋文帝，下詔興法師在太興殿傳授菩薩戒。（菩薩戒：大乘佛教信徒所受的戒律）晉王迎接顗禪師到揚州，設定千僧齋會並受菩薩戒。

唐太宗下詔常法師進入內殿，為皇后、太子傳授菩薩戒。奘法師翻譯《瑜伽師地論》，皇帝下令抄寫新翻譯的經論，頒發給九道總管。武后下詔藏法師講解新翻譯的《華嚴經》，法師指著殿角的金獅子作比喻，收集他的言論編成《金師子章》。中宗下詔在化度寺設定無遮大會。（無遮大會：佛教的一種大型法會，不分貴賤，普度眾生）召見藏法師入殿傳授菩薩戒。召見北宗秀禪師居住在內道場，以國師之禮相待。玄宗召見凈禪師到皇宮詢問佛法。肅宗召見不空三藏灌頂傳授戒律。下詔南陽忠禪師詢問佛法。召見鄰法師進入皇宮講經。代宗下詔建造盂蘭盆會，設定七廟神座，迎接神位在街道上巡行。（盂蘭盆會：佛教節日，超度亡靈）下詔徑山欽禪師入宮覲見，賜號國一禪師。德宗前往安國寺設定盂蘭盆供。順宗下詔尸利禪師諮詢禪理。憲宗詢問觀法師關於《華嚴經》的法界，豁然開悟，封為大統清涼國師。召見鵝湖義禪師詢問佛性。召見章敬禪師諮詢禪法。召見寬禪師諮詢禪要。穆宗派遣兩街的官員迎接汾陽業禪師，禪師在半夜說法後端坐而逝。

文宗，下詔圭峰密禪師詢問佛法。宣宗派遣使者以師禮召請鹽官安禪師，安禪師極力推辭，皇帝下令將他居住的地方改為齊豐寺。召見辯禪師入宮覲見並詢問佛法。懿宗在皇宮中邀請名僧設定講座，親自唱經題，手抄梵文。設定萬僧齋，親自升座讚唄。一位長眉僧前來應供，然後升空而去。

五代唐莊宗，召見三聖然禪師詢問佛法。

大宋太祖，下詔沈義倫用金銀字書寫《金剛經》，召見蘊法師講解經文。下詔超法師等進入皇宮誦經。

【English Translation】 English version Emperor Wen of Sui Dynasty issued an edict to Dharma Master Xing to transmit the Bodhisattva precepts at the Tai Hing Hall (Bodhisattva precepts: the precepts received by Mahayana Buddhist believers). Prince Jin welcomed Zen Master Yi to Yangzhou, held a thousand-monk vegetarian feast, and received the Bodhisattva precepts.

Emperor Taizong of Tang Dynasty issued an edict to Dharma Master Chang to enter the inner palace and transmit the Bodhisattva precepts to the Empress and the Crown Prince. Dharma Master Xuanzang translated the Yogacarabhumi-sastra, and the emperor ordered the newly translated scriptures and treatises to be copied and distributed to the chief administrators of the nine circuits. Empress Wu issued an edict to Dharma Master Zang to lecture on the newly translated Avatamsaka Sutra. The master pointed to the golden lion in the corner of the hall as a metaphor, and his words were compiled into the Treatise on the Golden Lion. Emperor Zhongzong issued an edict to hold an Unrestricted Great Assembly at Hwa Du Temple (Unrestricted Great Assembly: a large-scale Buddhist Dharma assembly that universally saves all beings regardless of status). He summoned Dharma Master Zang to enter the palace and transmit the Bodhisattva precepts. He summoned Zen Master Xiu of the Northern School to reside in the inner monastery and treated him with the respect due to a national teacher. Emperor Xuanzong summoned Zen Master Jing to the palace to inquire about the Dharma. Emperor Suzong summoned Tripitaka Bukong to perform the Abhisheka (灌頂) and transmit the precepts. He issued an edict to Zen Master Zhong of Nanyang to inquire about the Dharma. He summoned Dharma Master Lin to enter the forbidden palace to lecture on the scriptures. Emperor Daizong issued an edict to build the Ullambana Festival (盂蘭盆會), set up shrines for the Seven Temples, and welcomed the deities to parade on the streets (Ullambana Festival: a Buddhist festival to deliver deceased spirits). He issued an edict to Zen Master Qin of Jing Mountain to enter the palace for an audience and bestowed upon him the title of National Teacher Yi. Emperor Dezong visited Anguo Temple and offered Ullambana offerings. Emperor Shunzong issued an edict to Zen Master Shili to consult on Zen principles. Emperor Xianzong inquired about the Dharmadhatu (法界) of the Avatamsaka Sutra from Dharma Master Guan, and upon gaining profound understanding, conferred upon him the title of Great Unifier, National Teacher Qingliang. He summoned Zen Master Yi of Ehu to inquire about Buddha-nature. He summoned Zen Master Zhangjing to consult on Zen Dharma. He summoned Zen Master Kuan to consult on the essentials of Zen. Emperor Muzong sent officials from both streets to welcome Zen Master Ye of Fenyang, who lectured in the middle of the night and passed away while sitting upright.

Emperor Wenzong issued an edict to Zen Master Guifeng Mi to inquire about the Buddha Dharma. Emperor Xuanzong sent an envoy to summon Zen Master Yan Guan An with the respect due to a teacher, but Zen Master An strongly declined. The emperor ordered that his residence be changed to Qifeng Temple. He summoned Zen Master Bian to enter the palace for an audience and inquire about the Dharma. Emperor Yizong invited famous monks to set up lectures in the forbidden palace, personally chanted the sutra titles, and hand-copied Sanskrit texts. He set up a ten-thousand-monk vegetarian feast and personally ascended the seat to chant praises. A long-browed monk came to attend the offering and then ascended into the sky.

Emperor Zhuangzong of the Later Tang Dynasty of the Five Dynasties summoned Zen Master Sansheng Ran to inquire about the Dharma.

Emperor Taizu of the Great Song Dynasty issued an edict to Shen Yilun to write the Diamond Sutra in gold and silver characters, and summoned Dharma Master Yun to lecture on the scriptures. He issued an edict to Dharma Master Chao and others to enter the palace to recite the scriptures.

字大藏經○上手金剛經常自讀誦。謂趙普曰。不欲甲冑之士知之。但言讀兵書○太宗召赤腳道者入見。問南方禪律如何化物云云○幸開寶塔問。僧何人。曰塔主。上曰。朕塔因何卿作主○上問。僧何來。答曰。廬山臥云庵。上曰。臥云深處不朝天○詔兩街僧錄省才進盂蘭盆儀○真宗召浮石矩法師講四十二章經○仁宗頂玉冠觀音像。以朝百官○敕韶州迎六祖衣缽。入京供養○詔左街璉禪師入對化成殿○召舜禪師入對便殿。賜紫衣銀缽○乾元節敕福聖塔院。建大齋。施袈裟○神宗敕大內設千僧齋。施金剛經袈裟○詔凈慈本禪師。住京師慧林。入對延和殿○徽宗嘉州奏。古樹有定僧。詔輿至禁中。曰我遠法師弟慧持也。上令圖形制贊○欽宗高宗即位遣八輦。召金山勤禪師。詣行在說法○高宗幸上竺大士殿。炷香賜萬歲香山為大士供○孝宗遣內都監。至徑山問道于杲禪師○靈山琳法師入見問道○幸上竺問訥法師歲旦光明懺之旨。賜錢建十六觀堂。內翰樓鑰作記○敕禁中建內觀堂。一遵上竺制度○佛生日召上竺訥法師。領五十僧。入內觀堂行護國金光明三昧。賜帛五十匹。歲以為常○召靈隱遠禪師入對選德殿○召天竺靈隱徑山及三教之士。集內觀堂賜齋○召上竺訥法師獨對選德殿。問大士靈蹟法華經旨○召雁山中仁禪師入對禁中

【現代漢語翻譯】 現代漢語譯本 《字大藏經》中記載，宋朝趙普經常自己誦讀《上手金剛經》。他對趙普說：『我不希望那些身穿盔甲的武士知道這件事，就說我讀的是兵書。』 宋太宗召見一位赤腳道士入宮，詢問南方禪宗和律宗是如何教化百姓的等等。 宋太宗巡幸開寶寺塔時，問僧人：『你是什麼人？』僧人回答：『我是這座塔的塔主。』太宗說：『朕的塔，為何由你來做主？』 宋太宗問一位僧人：『你從哪裡來？』僧人回答：『我從廬山的臥云庵來。』太宗說：『臥云深處，不朝拜天子啊。』 朝廷下詔給兩街僧錄省，讓他們準備盂蘭盆節的儀式。 宋真宗召見浮石矩法師講解《四十二章經》。 宋仁宗頭戴玉冠觀音像，以此來朝見百官。 朝廷下令韶州迎請六祖慧能的衣缽，送入京城供養。 朝廷下詔左街璉禪師入宮，在化成殿接受皇帝的垂詢。 召見舜禪師入宮，在便殿接受皇帝的垂詢，並賜予他紫色袈裟和銀缽。 在乾元節，朝廷下令在福聖塔院設立大型齋會，佈施袈裟。 宋神宗下令在皇宮內設立千僧齋，佈施《金剛經》和袈裟。 朝廷下詔凈慈寺的本禪師，到京城的慧林寺居住，併入延和殿接受皇帝的垂詢。 宋徽宗時，嘉州上奏說，古樹有僧人居住。徽宗下令將古樹連同僧人一起運到皇宮中，說：『這位僧人是我的遠法師的師弟慧持。』徽宗命令畫師為他畫像並題寫讚語。 宋欽宗、宋高宗即位后，派遣八抬大轎，召請金山寺的勤禪師到行在（皇帝臨時駐蹕的地方）說法。 宋高宗巡幸上竺大士殿，點燃香，賜萬歲香山的香給大士供奉。 宋孝宗派遣內都監，到徑山向杲禪師問道。 靈山琳法師入宮覲見，並向皇帝問道。 宋孝宗巡幸上竺寺，詢問訥法師關於歲旦光明懺的旨意，並賜錢建造十六觀堂，由內翰樓鑰撰寫記文。 朝廷下令在皇宮內建造內觀堂，一切都按照上竺寺的制度。 在佛誕日，召見上竺寺的訥法師，帶領五十名僧人，進入內觀堂舉行護國金光明三昧法會，並賜予綢緞五十匹，作為每年的慣例。 召見靈隱寺的遠禪師入宮，在選德殿接受皇帝的垂詢。 召見天竺寺、靈隱寺、徑山寺以及三教（儒釋道）的人士，聚集在內觀堂賜齋。 召見上竺寺的訥法師單獨在選德殿接受皇帝的垂詢，詢問大士的靈蹟和《法華經》的旨意。 召見雁山的中仁禪師入宮接受皇帝的垂詢。

【English Translation】 English version The Zi Da Zang Jing (a version of the Buddhist canon) records that Zhao Pu of the Song Dynasty often recited the Shangshou Jingang Jing (Upper Hand Vajra Sutra) himself. He said to Zhao Pu, 'I don't want the armored warriors to know about this, just say I am reading military books.' Emperor Taizong of Song summoned a barefoot Taoist priest to the palace and asked how the Southern Chan (Zen) and Vinaya (Discipline) schools were teaching the people, and so on. When Emperor Taizong of Song visited the Kaibao Temple Pagoda, he asked a monk, 'Who are you?' The monk replied, 'I am the master of this pagoda.' Emperor Taizong said, 'Why are you the master of my pagoda?' Emperor Taizong of Song asked a monk, 'Where do you come from?' The monk replied, 'I come from the Woyun (Lying Cloud) Hermitage on Mount Lu.' Emperor Taizong said, 'Deep in the lying clouds, you do not pay homage to the emperor.' The court issued an edict to the Sangluo (Monk Registrar) Offices of the two streets (Left and Right) to prepare the Ullambana Festival ceremonies. Emperor Zhenzong of Song summoned Dharma Master Fushi Ju to lecture on the Forty-Two Chapter Sutra. Emperor Renzong of Song wore a jade-crowned Guanyin (Avalokiteśvara) statue to receive the court officials. The court ordered Shaozhou to welcome the robe and bowl of the Sixth Patriarch Huineng (6th Chan Patriarch), and send them to the capital for veneration. The court issued an edict summoning Chan Master Lian of the Left Street to the palace to receive the emperor's inquiry in the Huacheng Hall. Summoned Chan Master Shun to the palace to receive the emperor's inquiry in the Bian Hall, and bestowed upon him a purple robe and a silver bowl. On the Qianyuan Festival, the court ordered the Fusheng Pagoda Courtyard to establish a large vegetarian feast and donate robes. Emperor Shenzong of Song ordered the establishment of a thousand-monk vegetarian feast in the imperial palace and donated Vajra Sutras and robes. The court issued an edict summoning Chan Master Ben of Jingci Temple to reside at Huilin Temple in the capital and to receive the emperor's inquiry in the Yanhe Hall. During the reign of Emperor Huizong of Song, Jiaozhou reported that there were monks living in ancient trees. Emperor Huizong ordered the ancient trees and monks to be transported to the imperial palace, saying, 'This monk is the Dharma brother of my Dharma Master Yuan, Huichi.' Emperor Huizong ordered painters to paint his portrait and write eulogies. After Emperors Qinzong and Gaozong of Song ascended the throne, they sent eight-carriage palanquins to summon Chan Master Qin of Jinshan Temple to the Xingzai (temporary residence of the emperor) to preach the Dharma. Emperor Gaozong of Song visited the Shangzhu Great Scholar Hall, lit incense, and gave the incense of Wansui Xiangshan to the Great Scholar for offering. Emperor Xiaozong of Song sent the Inner Supervisor to Jingshan to ask Chan Master Gao about the Dharma. Dharma Master Lin of Lingshan entered the palace to meet the emperor and ask about the Dharma. Emperor Xiaozong of Song visited Shangzhu Temple and asked Dharma Master Ne about the meaning of the New Year's Day Bright Light Repentance, and donated money to build the Sixteen Contemplation Hall, with Lou Yue, a member of the Hanlin Academy, writing the record. The court ordered the construction of an Inner Contemplation Hall in the imperial palace, all according to the Shangzhu Temple system. On the Buddha's birthday, Dharma Master Ne of Shangzhu Temple was summoned to lead fifty monks into the Inner Contemplation Hall to perform the National Protection Golden Light Samadhi Dharma Assembly, and was given fifty bolts of silk as an annual custom. Chan Master Yuan of Lingyin Temple was summoned to the palace to receive the emperor's inquiry in the Xuande Hall. Scholars from Tianzhu Temple, Lingyin Temple, Jingshan Temple, and the three religions (Confucianism, Buddhism, and Taoism) were summoned to gather in the Inner Contemplation Hall for a vegetarian feast. Dharma Master Ne of Shangzhu Temple was summoned alone to the Xuande Hall to receive the emperor's inquiry, asking about the miraculous traces of the Great Scholar and the meaning of the Lotus Sutra. Chan Master Zhongren of Yanshan was summoned to the palace to receive the emperor's inquiry.

○幸上竺禮大士。賜白雲堂印。令三學諸宗並詣白雲堂。公舉用印○召靈隱光禪師入對。賜號佛照○召靈隱光禪師入對。進宗門直指○召雪竇印禪師入見。奏對大說。即日住徑山○上稱壽皇。召訥法師入內殿注金剛經。

屢朝拜佛

漢武帝幸甘泉宮。禮祭天金人(漢人未知佛故謂之金人)。

明帝。拜洛陽聖蒙佛舍利塔○吳王孫皓拜沙門康僧會受戒○梁武帝北面禮遺約法師受戒○陳武帝率群臣拜佛牙○後主三命智者。請講仁王經○北魏太祖所經郡國。見沙門皆致敬○孝文迎洛京諸像。入宮禮敬○北齊文宣命三藏譯經。帝躬禮梵文○隋文帝詔延法師升御座。拜跪受戒○唐高宗迎鳳翔佛骨。入內禮敬○肅宗禁中立道場。禮敬講贊○代宗鑄金像成。率百僚致拜○德宗迎鳳翔佛骨入禁中禮敬○憲宗迎佛骨入禁中禮敬○懿宗迎拜佛骨。

大宋真宗上元幸寺觀。百拜已上○徽宗迎佛牙入內敬禮制贊○孝宗幸上竺大士殿。問訥法師合拜不合拜。師曰。不拜則各自稱尊。拜則遞相恭敬。上忻然致拜。

天書御製

梁武帝制水陸儀文。于金山修供○亮法師撰涅槃疏。帝親制序○帝親制涅槃大品凈名三慧諸經義記○唐太宗奘法師新譯經論。御製聖教序○高宗御製慈恩寺碑○武后御製華嚴經序○中宗凈

【現代漢語翻譯】 現代漢語譯本： ○ 皇帝前往上竺寺禮拜大士，賜予白雲堂印，命令三學諸宗都到白雲堂集合，公開啟用印章。○ 召見靈隱寺的光禪師入宮對答，賜予『佛照』的稱號。○ 再次召見靈隱寺的光禪師入宮對答，進獻宗門直指。○ 召見雪竇寺的印禪師入宮覲見，奏對非常合皇帝心意，當日就讓他住持徑山寺。○ 皇帝為壽皇祈福，召見訥法師進入內殿註解《金剛經》。 屢次朝拜佛 漢武帝前往甘泉宮，禮拜祭祀天上的金人（因為當時不知道是佛，所以稱之為金人）。 明帝，拜謁洛陽聖蒙佛舍利塔。○ 吳王孫皓拜沙門康僧會受戒。○ 梁武帝向北面禮拜遺約法師受戒。○ 陳武帝率領群臣禮拜佛牙。○ 後主多次命令智者大師，請他講解《仁王經》。○ 北魏太祖所經過的郡國，見到沙門都表示尊敬。○ 孝文帝迎接洛陽的佛像，進入宮中禮敬。○ 北齊文宣帝命令三藏法師翻譯佛經，皇帝親自禮拜梵文。○ 隋文帝詔令延法師登上御座，拜跪受戒。○ 唐高宗迎接鳳翔的佛骨，進入宮中禮敬。○ 肅宗在宮中設立道場，禮敬講贊。○ 代宗鑄造金像完成，率領百官致拜。○ 德宗迎接鳳翔的佛骨進入禁中禮敬。○ 憲宗迎接佛骨進入禁中禮敬。○ 懿宗迎接禮拜佛骨。 大宋真宗在上元節前往寺廟道觀，行百拜以上的禮儀。○ 徽宗迎接佛牙進入宮中敬禮並撰寫贊文。○ 孝宗前往上竺寺大士殿，詢問訥法師是否應該禮拜。訥法師說：『不拜則各自稱尊，拜則互相恭敬。』皇帝高興地行禮。 天書御製 梁武帝制定水陸儀文，在金山寺舉行供養。○ 亮法師撰寫《涅槃經疏》，皇帝親自作序。○ 皇帝親自撰寫《涅槃經》、《大品般若經》、《維摩詰經》、《三慧經》等經的義記。○ 唐太宗為玄奘法師新翻譯的經論，御製《聖教序》。○ 高宗御製《慈恩寺碑》。○ 武后御製《華嚴經序》。○ 中宗

【English Translation】 English version: ○ The Emperor went to Shangzhu Temple to pay respects to the Great Scholar, bestowed the Baiyun Hall Seal, and ordered all sects of the Three Learnings to gather at Baiyun Hall to publicly use the seal. ○ He summoned Chan Master Guang of Lingyin Temple for an audience and bestowed the title 'Buddha Illumination'. ○ He summoned Chan Master Guang of Lingyin Temple again for an audience and presented the direct pointing of the Zen school. ○ He summoned Chan Master Yin of Xuedou Temple for an audience. His responses greatly pleased the Emperor, and he was immediately appointed abbot of Jingshan Temple. ○ The Emperor prayed for longevity for Emperor Shouchang and summoned Dharma Master Ne to annotate the Diamond Sutra in the inner palace. Frequent Worship of the Buddha Emperor Wu of the Han Dynasty went to Ganquan Palace to worship the golden statue of heaven (because they did not know it was the Buddha, they called it a golden statue). Emperor Ming paid homage to the Stupa of Sharira of the Holy Monk in Luoyang. ○ King Sun Hao of Wu received precepts from the Shramana Kang Senghui. ○ Emperor Wu of Liang faced north to pay respects to Dharma Master Yiyue and received precepts. ○ Emperor Wu of Chen led his officials to worship the Buddha's tooth. ○ Emperor Hou repeatedly ordered the Zhiyi Master to lecture on the Renwang Sutra (Sutra of Humane Kings). ○ Emperor Taizu of the Northern Wei Dynasty showed respect to all Shramanas in the prefectures and kingdoms he passed through. ○ Emperor Xiaowen welcomed the images from Luoyang to the palace and paid respects. ○ Emperor Wenxuan of the Northern Qi Dynasty ordered the Tripitaka Master to translate scriptures, and the Emperor personally paid respects to the Sanskrit texts. ○ Emperor Wen of the Sui Dynasty ordered Dharma Master Yan to ascend the throne and knelt to receive precepts. ○ Emperor Gaozong of the Tang Dynasty welcomed the Buddha's bone from Fengxiang to the inner palace and paid respects. ○ Emperor Suzong established a Dharma assembly in the palace and paid respects and praises. ○ Emperor Daizong led all officials to pay respects to the completed golden statue. ○ Emperor Dezong welcomed the Buddha's bone from Fengxiang to the forbidden palace and paid respects. ○ Emperor Xianzong welcomed the Buddha's bone to the forbidden palace and paid respects. ○ Emperor Yizong welcomed and worshiped the Buddha's bone. Emperor Zhenzong of the Great Song Dynasty visited temples and monasteries during the Lantern Festival and performed more than a hundred bows. ○ Emperor Huizong welcomed the Buddha's tooth to the inner palace, paid respects, and composed praises. ○ Emperor Xiaozong went to the Great Scholar Hall of Shangzhu Temple and asked Dharma Master Ne whether he should bow or not. The Master said, 'If you do not bow, each will claim to be supreme; if you bow, you will show mutual respect.' The Emperor happily paid his respects. Heavenly Scripture and Imperial Decree Emperor Wu of Liang composed the Ritual Text for Water and Land Offerings and held offerings at Jinshan Temple. ○ Dharma Master Liang wrote a commentary on the Nirvana Sutra, and the Emperor personally wrote the preface. ○ The Emperor personally wrote commentaries on the Nirvana Sutra, the Great Perfection of Wisdom Sutra, the Vimalakirti Sutra, and the Three Wisdom Sutras. ○ Emperor Taizong of the Tang Dynasty wrote the Preface to the Holy Teachings for the newly translated scriptures and treatises by Dharma Master Xuanzang. ○ Emperor Gaozong wrote the Stele of Ci'en Temple. ○ Empress Wu wrote the Preface to the Avatamsaka Sutra. ○ Emperor Zhongzong

三藏譯經。御製聖教序○睿宗菩提流志譯寶積經。御製聖教序○玄宗御注金剛般若經○代宗不空三藏重譯仁王經御製序○憲宗般若三藏譯本生心地經御製序○穆宗御製南山律師贊(至今齋用此贊)。

宋太宗。天息災三藏譯經。御製聖教序○詔以御製秘藏詮緣識論消搖詠命兩街箋註。入藏頒行○真宗法賢三藏譯經。御製聖教序○御製崇釋論○登封泰山。御製重修佛像記○詔趙安仁編修太平祥符法寶錄御製序○詔以太宗御製妙覺集入大藏○御注四十二章經。御注遺教經○右街秘演請以御製法音集箋註入藏○仁宗御製三寶贊。賜宰輔譯經院○御製天竺字源序。賜譯經院○御製景祐法寶錄序○高宗幸太學制文宣王及七十二弟子贊○孝宗御書靈感觀音之寺。賜上竺山○御書太白名山。賜天童樸禪師○佛照光禪師住阿育王山。賜御書妙勝之殿為舍利殿額○御製原道論○御製圓覺經。賜徑山印禪師。

聖君護法

隋文帝。敕有毀佛天尊像者大逆不道論○詔諸有佛像碎身遺影所在。官檢送寺莊嚴(時當週武毀法之後)。

唐德宗。京兆尹宇文炫。乞以廢寺為學舍材。敕不許○敕寺觀嚴潔。不得容外客居住○宣宗裴休言。寺觀多為官僚寓客蹂踐。詔今後不得在寺居止。

宋太祖。詔寺院經周朝未毀者聽

【現代漢語翻譯】 三藏譯經。（三藏：佛教經典的總稱）御製聖教序○睿宗菩提流志譯寶積經。（寶積經：大乘佛教經典）御製聖教序○玄宗御注金剛般若經。（金剛般若經：又稱金剛經，大乘佛教經典）○代宗不空三藏重譯仁王經御製序。（仁王經：護國經典）○憲宗般若三藏譯本生心地經御製序。（本生心地經：講述菩薩修行的經典）○穆宗御製南山律師贊(至今齋用此贊)。

宋太宗。天息災三藏譯經。御製聖教序○詔以御製秘藏詮緣識論消搖詠命兩街箋註。入藏頒行○真宗法賢三藏譯經。御製聖教序○御製崇釋論○登封泰山。御製重修佛像記○詔趙安仁編修太平祥符法寶錄御製序○詔以太宗御製妙覺集入大藏○御注四十二章經。御注遺教經○右街秘演請以御製法音集箋註入藏○仁宗御製三寶贊。賜宰輔譯經院○御製天竺字源序。賜譯經院○御製景祐法寶錄序○高宗幸太學制文宣王及七十二弟子贊○孝宗御書靈感觀音之寺。賜上竺山○御書太白名山。賜天童樸禪師○佛照光禪師住阿育王山。賜御書妙勝之殿為舍利殿額○御製原道論○御製圓覺經。賜徑山印禪師。

聖君護法

隋文帝。敕有毀佛天尊像者大逆不道論○詔諸有佛像碎身遺影所在。官檢送寺莊嚴(時當週武毀法之後)。

唐德宗。京兆尹宇文炫。乞以廢寺為學舍材。敕不許○敕寺觀嚴潔。不得容外客居住○宣宗裴休言。寺觀多為官僚寓客蹂踐。詔今後不得在寺居止。

宋太祖。詔寺院經周朝未毀者聽

【English Translation】 Translation of scriptures by the Tripitaka masters. Imperial Preface to the Sacred Teachings ○ Bodhiruci (Bodhiruci: a Buddhist monk and translator) of the Ruizong (Ruizong: Emperor of Tang Dynasty) Dynasty translated the Ratnakuta Sutra (Ratnakuta Sutra: a collection of Mahayana Buddhist sutras). Imperial Preface to the Sacred Teachings ○ Emperor Xuanzong (Xuanzong: Emperor of Tang Dynasty) personally annotated the Diamond Sutra (Diamond Sutra: a Mahayana Buddhist sutra). ○ Emperor Daizong (Daizong: Emperor of Tang Dynasty) had the Tripitaka master Amoghavajra (Amoghavajra: a Buddhist monk and translator) re-translate the Benevolent Kings Sutra (Benevolent Kings Sutra: a sutra for protecting the country) with an Imperial Preface. ○ Emperor Xianzong (Xianzong: Emperor of Tang Dynasty) had the Tripitaka master Prajna (Prajna: a Buddhist monk and translator) translate the Sutra of the Origin of Bodhicitta (Sutra of the Origin of Bodhicitta: a sutra about the practice of Bodhisattvas) with an Imperial Preface. ○ Emperor Muzong (Muzong: Emperor of Tang Dynasty) composed a eulogy for the Vinaya Master of Nanshan (Vinaya Master of Nanshan: a prominent figure in the Vinaya school), which is still used in vegetarian ceremonies today.

Emperor Taizong (Taizong: Emperor of Song Dynasty). The Tripitaka master Tian Xizai (Tian Xizai: a Buddhist monk and translator) translated scriptures with an Imperial Preface to the Sacred Teachings. ○ An imperial decree ordered the 'Annotations on the Secret Treasury Explaining the Theory of Dependent Origination and the Essay on Nourishing Life' composed by the Emperor to be included in the Buddhist canon and distributed. ○ Emperor Zhenzong (Zhenzong: Emperor of Song Dynasty). The Tripitaka master Faxian (Faxian: a Buddhist monk and translator) translated scriptures with an Imperial Preface to the Sacred Teachings. ○ Imperial composition 'Treatise on Veneration of Buddhism' ○ Mount Taishan in Dengfeng. Imperial inscription on the rebuilt Buddha statue ○ An imperial decree ordered Zhao Anren (Zhao Anren: a court official) to compile the 'Taiping Xiangfu Dharma Treasure Record' with an Imperial Preface. ○ An imperial decree ordered the 'Collection of Wonderful Enlightenment' composed by Emperor Taizong to be included in the Great Treasury (Buddhist canon). ○ Imperial annotations on the Sutra of Forty-two Chapters. Imperial annotations on the Sutra of the Buddha's Teaching Bequeathed to His Disciples ○ The monk Miyin (Miyin: a Buddhist monk) of Youjie requested that the 'Collection of Dharma Sounds' composed by the Emperor be annotated and included in the Buddhist canon. ○ Emperor Renzong (Renzong: Emperor of Song Dynasty) composed a 'Eulogy to the Three Jewels' and bestowed it upon the Translation Institute of the Chief Ministers. ○ Imperial Preface to the 'Source of Indian Characters', bestowed upon the Translation Institute. ○ Imperial Preface to the 'Jingyou Dharma Treasure Record' ○ Emperor Gaozong (Gaozong: Emperor of Song Dynasty) visited the Imperial Academy and composed eulogies for King Wenxuan (Confucius) and his seventy-two disciples. ○ Emperor Xiaozong (Xiaozong: Emperor of Song Dynasty) personally wrote the name of the Temple of Miraculous Guanyin (Guanyin: Bodhisattva of Compassion) and bestowed it upon Upper Tianzhu Mountain. ○ Personally wrote the name of Mount Taibai and bestowed it upon Chan Master Pu of Tiantong Temple. ○ Chan Master Fozhao Guang (Fozhao Guang: a Chan master) resided at Mount Ashoka. The Emperor bestowed the name 'Hall of Wonderful Victory' written by himself as the plaque for the Relic Hall. ○ Imperial composition 'Treatise on Returning to the Origin' ○ Imperial composition 'Sutra of Perfect Enlightenment', bestowed upon Chan Master Yin of Jingshan.

Holy Emperors Protecting the Dharma

Emperor Wen of the Sui Dynasty (Emperor Wen: Emperor of Sui Dynasty). An imperial edict stated that those who destroy Buddha statues or images of celestial beings would be punished for high treason. ○ An imperial decree ordered that all Buddha statues and relics that had been destroyed be collected by officials and sent to temples for adornment (this was after Emperor Wu of the Northern Zhou Dynasty destroyed Buddhism).

Emperor Dezong of the Tang Dynasty (Emperor Dezong: Emperor of Tang Dynasty). Yuwen Xuan (Yuwen Xuan: a court official), the magistrate of Jingzhao Prefecture, requested to use abandoned temples as schoolhouses, but the imperial edict did not allow it. ○ An imperial edict ordered that temples be kept clean and tidy and not allow outside guests to reside in them. ○ Pei Xiu (Pei Xiu: a court official) of Emperor Xuanzong (Emperor Xuanzong: Emperor of Tang Dynasty) said that temples were often trampled upon by officials and guests. An imperial decree ordered that no one should reside in temples from now on.

Emperor Taizu of the Song Dynasty (Emperor Taizu: Emperor of Song Dynasty). An imperial decree stated that temples that had not been destroyed during the Zhou Dynasty should be allowed to remain.

存。已毀寺佛像許移置存留○詔諸郡銅像依舊存○詔如聞道場。夜集士女無益修持。並加禁止○太宗謂近臣曰。儒人多薄佛。向為中竺佛金剛座令蘇易簡作碑。指佛為夷。遂別命為之○詔嶺南僧置妻孥。所在長吏深宜戒厲。○真宗侍讀孫奭請損修寺度僧。上曰。釋道二門有助世教。安可即廢○詔京城鬻酒肉者。去寺觀百步外。酤市于僧者。重論其罪○臣僚言。愚民佞佛蠹害國政。上曰。佛教使人遷善。安可禁止○詔諸寺觀殿階上。不許人民袒露坐臥○詔新譯頻那夜迦經。葷血為祀。不許入藏○祥符敕品官毀辱僧尼。口稱禿字者。勒停見任。庶民流千里○徽宗宣和敕吳國公主敬重空門。品官庶民有毀辱僧尼者。照祥符三年指揮○孝宗鄭國公主出家。敕品官庶民有毀辱僧尼者。照祥符宣和敕旨。僧尼犯。官司不得理行。須奏聞取旨。

試經度僧

唐中宗景龍初。詔天下試經度僧。山陰靈隱僧童大義。誦法華試中第一○肅宗敕白衣誦經五百紙。賜明經出身為僧。時僧標試中第一○代宗敕童行策試經律論三科。給牒放度○敬宗敕僧背經百五十紙。尼百紙。許剃度○宣宗敕每歲度僧。依戒定慧三學。擇有道性通法門者。

梁末帝敕天下僧尼。入京城比試經業。

唐末帝誕節度僧。立講經禪定持念文章議

【現代漢語翻譯】 現代漢語譯本 存。已毀寺佛像許移置存留。 詔諸郡銅像依舊存。 詔如聞道場（dàochǎng）：佛教或道教進行法事活動的場所。夜集士女無益修持。並加禁止。 太宗謂近臣曰。儒人多薄佛。向為中竺（Zhōngzhú）：古代對印度的稱謂。佛金剛座（jīngāngzuò）：佛陀成道之處，也指佛像的底座。令蘇易簡作碑。指佛為夷。遂別命為之。 詔嶺南僧置妻孥（qínú）：妻子兒女。所在長吏深宜戒厲。 真宗侍讀孫奭（Sūn Shì）請損修寺度僧。上曰。釋道二門有助世教。安可即廢。 詔京城鬻（yù）：賣。酒肉者。去寺觀百步外。酤（gū）：買酒。市于僧者。重論其罪。 臣僚言。愚民佞（nìng）：巧言諂媚。佛蠹（dù）：蛀蝕。害國政。上曰。佛教使人遷善。安可禁止。 詔諸寺觀殿階上。不許人民袒露坐臥。 詔新譯頻那夜迦經（Pínnàyèjiā jīng）：佛教經典。葷血為祀。不許入藏。 祥符（Xiángfú）：年號。敕品官毀辱僧尼。口稱禿字者。勒停見任。庶民流千里。 徽宗宣和（Xuānhé）：年號。敕吳國公主敬重空門。品官庶民有毀辱僧尼者。照祥符三年指揮。 孝宗鄭國公主出家。敕品官庶民有毀辱僧尼者。照祥符宣和敕旨。僧尼犯。官司不得理行。須奏聞取旨。 試經度僧 唐中宗景龍（Jǐnglóng）：年號。初。詔天下試經度僧。山陰靈隱僧童大義。誦法華（Fǎhuá）：指《妙法蓮華經》。試中第一。 肅宗敕白衣誦經五百紙。賜明經出身為僧。時僧標試中第一。 代宗敕童行策試經律論三科。給牒放度。 敬宗敕僧背經百五十紙。尼百紙。許剃度。 宣宗敕每歲度僧。依戒定慧三學。擇有道性通法門者。 梁末帝敕天下僧尼。入京城比試經業。 唐末帝誕節度僧。立講經禪定持念文章議

【English Translation】 English version Preserve. Damaged temple Buddha statues are allowed to be moved and preserved. An edict orders that bronze statues in all prefectures should remain as they are. An edict states that gatherings of men and women at the Daochang (道場: a place where Buddhist or Taoist rituals are performed) at night are of no benefit to cultivation and are prohibited. Emperor Taizong said to his close ministers, 'Many Confucian scholars are critical of Buddhism. Previously, when Su Yijian was commissioned to write an inscription for the Vajrasana (金剛座: the seat of enlightenment of the Buddha, also referring to the base of a Buddha statue) of the Buddha in Central India (中竺: ancient name for India), he referred to the Buddha as a barbarian. Therefore, I ordered another person to do it.' An edict orders that monks in Lingnan who have wives and children (妻孥: wives and children) should be strictly admonished by the local magistrates. Sun Shi (孫奭), a lecturer-in-waiting to Emperor Zhenzong, requested to reduce the construction of temples and the ordination of monks. The Emperor said, 'Buddhism and Taoism both contribute to worldly teachings. How can they be abolished immediately?' An edict orders that those who sell (鬻: sell) wine and meat in the capital should be at least one hundred paces away from temples and monasteries. Those who sell (酤: sell wine) to monks will be severely punished. Officials said, 'Foolish people who flatter (佞: flatter) Buddhism are pests (蠹: pests) that harm the government.' The Emperor said, 'Buddhism teaches people to be virtuous. How can it be prohibited?' An edict orders that people are not allowed to sit or lie bare on the steps of temples and monasteries. An edict orders that the newly translated Vighnahara Sutra (頻那夜迦經: a Buddhist scripture), which uses meat and blood as offerings, is not allowed to be included in the Buddhist canon. During the Xiangfu (祥符: reign title) era, an imperial order stated that officials who insult monks and nuns or verbally refer to them as 'bald' will be dismissed from their current positions, and commoners will be exiled a thousand miles. Emperor Huizong's Xuanhe (宣和: reign title) edict ordered Princess Wu to respect the Buddhist faith. Officials and commoners who insult monks and nuns will be dealt with according to the instructions of the third year of the Xiangfu era. Emperor Xiaozong's Princess Zheng of the state became a nun. An edict ordered that officials and commoners who insult monks and nuns will be dealt with according to the imperial edicts of the Xiangfu and Xuanhe eras. If monks and nuns commit offenses, government officials are not allowed to handle the matter but must report it to the Emperor for instructions. Testing Sutras for Ordination In the early years of Emperor Zhongzong's Jinglong (景龍: reign title) era of the Tang Dynasty, an edict ordered that monks throughout the country be tested on their knowledge of the sutras for ordination. The monk Tong Dayi of Lingyin Temple in Shanyin was the first to pass the test on the Lotus Sutra (法華: referring to the 'Lotus Sutra'). Emperor Suzong ordered laypeople to recite five hundred pages of sutras and granted them the status of monks with a background in classical studies. At that time, the monk Biao was the first to pass the test. Emperor Daizong ordered novices to be tested on three subjects: sutras, Vinaya (rules of discipline), and treatises, and granted them ordination certificates. Emperor Jingzong ordered monks to memorize one hundred and fifty pages of sutras and nuns to memorize one hundred pages of sutras to be allowed to be ordained. Emperor Xuanzong ordered that monks be ordained every year based on the three studies of precepts, concentration, and wisdom, selecting those with virtuous nature and understanding of the Dharma. The last emperor of the Liang Dynasty ordered all monks and nuns in the country to come to the capital to compete in their knowledge of the scriptures. The last emperor of the Tang Dynasty celebrated his birthday by ordaining monks. He established lectures on sutras, meditation, upholding precepts, essays, and discussions.

論為四科。

周世宗。敕男子十五誦經百紙女子七十紙。郡考試聞祠部給牒。

宋太祖。詔沙門殿試經律論義十條。全中者賜紫衣○太宗雍熙詔天下系帳童行並與剃度。今後讀經及三百紙。方許系帳○至道詔兩浙福建路。每寺三百人。歲度一人。尼百人度一人。誦經百紙。讀經五百紙。為合格○真宗詔釋道歲度十人。特放一人不試經業○詔天下童行。試經業剃度○仁宗詔試天下童行誦法華經。中選者得度。參政宋綬夏竦監試。

孝宗。上竺訥僧錄。乞行試經度僧。

特恩度僧

漢明帝。五嶽道士角法不勝。司空劉峻士庶張子尚後宮陰夫人道士呂惠通等。並求出家。

隋文帝。敕士庶出家。是歲度僧五十萬○煬帝詔七日行道。總度千僧。

唐太宗正觀元年。度天下僧尼三千人○九年詔度僧尼三千人。務取德業精明者○二十二年。奘法師謂。弘法須人度僧為要。乃詔每寺度五人。凡一萬七千人○玄宗不空三藏建灌頂壇。度人千萬數○敕每郡度真行童子三人○睿宗普度僧道三萬人○文宗敕僧尼非正度。許具名申省給牒。時入申七十萬人。

後唐明宗閩王。度僧二萬人。

宋太祖長春節。度童行八千人○太宗普度童子十七萬人○真宗登封泰山。詔天下寺觀各度一人。

【現代漢語翻譯】 現代漢語譯本： 論述分為四科。

周世宗時期，下令男子十五歲能背誦經文一百紙，女子七十紙。由郡里考試，上報祠部，合格者給予度牒。

宋太祖時期，下詔讓沙門參加殿試，考試經、律、論、義十條。全部通過者賜予紫衣。宋太宗雍熙年間，下詔天下所有登記在冊的童行都允許剃度。今後需要讀經達到三百紙，才允許登記在冊。至道年間，下詔兩浙、福建路，每座寺廟三百人，每年可度一人；尼姑庵一百人，每年可度一人。背誦經文一百紙，讀經五百紙，作為合格標準。宋真宗時期，下詔佛教、道教每年可度十人，特別允許一人不參加經業考試。下詔天下童行，參加經業考試后剃度。宋仁宗時期，下詔考試天下童行背誦《法華經》，中選者可以得度。參政宋綬、夏竦負責監考。

宋孝宗時期，上竺寺的訥僧錄請求推行考試經文來度僧的制度。

特恩度僧

漢明帝時期，五嶽的道士在角法中失敗。司空劉峻、士庶張子尚、後宮陰夫人、道士呂惠通等人，都請求出家。

隋文帝時期，下令士人和百姓可以出家。當年度僧五十萬人。隋煬帝下詔七日行道，總共度僧千人。

唐太宗貞觀元年，度天下僧尼三千人。貞觀九年，下詔度僧尼三千人，務必選取德行和學業精明的人。貞觀二十二年，玄奘（Xuanzang，唐代高僧）法師說，弘揚佛法需要人才，度僧是關鍵。於是下詔每座寺廟度五人，總共一萬七千人。唐玄宗時期，不空三藏（Bukong Sanzang，密宗大師）建立灌頂壇，度人達千萬之數。下令每個郡度真行童子三人。唐睿宗時期，普度僧道三萬人。唐文宗時期，下令僧尼如果不是通過正規途徑度牒的，允許具名上報省里，給予度牒。當時上報的人數達到七十萬人。

後唐明宗時期，閩王度僧二萬人。

宋太祖長春節，度童行八千人。宋太宗時期，普度童子十七萬人。宋真宗登封泰山，下詔天下寺觀各度一人。

【English Translation】 English version: Discussions are divided into four categories.

During the reign of Emperor Shizong of the Zhou Dynasty, it was decreed that men aged fifteen who could recite one hundred pages of scriptures and women aged seventy who could recite seventy pages of scriptures would be tested by the prefecture and reported to the Ministry of Rites, and those who passed would be granted ordination certificates.

During the reign of Emperor Taizu of the Song Dynasty, an imperial edict was issued for the Shamen to participate in the palace examination, testing ten articles on Sutras, Vinaya, Shastras, and meanings. Those who passed all were granted purple robes. During the Yongxi reign of Emperor Taizong, an edict was issued that all registered child monks in the country were allowed to be ordained. From now on, one must read three hundred pages of scriptures to be allowed to register. During the Zhidao reign, an edict was issued to the Liangzhe and Fujian circuits that each temple with three hundred monks could ordain one person annually; each nunnery with one hundred nuns could ordain one person annually. Reciting one hundred pages of scriptures and reading five hundred pages of scriptures were the qualifying standards. During the reign of Emperor Zhenzong of the Song Dynasty, an edict was issued that Buddhism and Taoism could ordain ten people annually, with one person specially allowed to be exempt from the scripture examination. An edict was issued for all child monks in the country to be ordained after passing the scripture examination. During the reign of Emperor Renzong of the Song Dynasty, an edict was issued to test all child monks in the country on reciting the Lotus Sutra, and those who were selected could be ordained. The councilors Song Shou and Xia Song were responsible for supervising the examination.

During the reign of Emperor Xiaozong of the Song Dynasty, Ne Senglu of Shangzhu Temple requested the implementation of a system of ordaining monks through scripture examinations.

Special Grace Ordination of Monks

During the reign of Emperor Ming of the Han Dynasty, the Taoists of the Five Mountains were defeated in the debate. Sikong Liu Jun, commoner Zhang Zishang, concubine Yin of the harem, Taoist Lü Huitong, and others all requested to become monks.

During the reign of Emperor Wen of the Sui Dynasty, an edict was issued allowing scholars and commoners to become monks. In that year, 500,000 monks were ordained. Emperor Yang of the Sui Dynasty issued an edict for seven days of religious practice, ordaining a total of one thousand monks.

In the first year of the Zhenguan reign of Emperor Taizong of the Tang Dynasty, three thousand monks and nuns were ordained throughout the country. In the ninth year of the Zhenguan reign, an edict was issued to ordain three thousand monks and nuns, and it was necessary to select those with virtue and academic excellence. In the twenty-second year of the Zhenguan reign, the Dharma Master Xuanzang (Xuanzang, a prominent monk of the Tang Dynasty) said that promoting the Dharma required talent, and ordaining monks was the key. Therefore, an edict was issued to ordain five people from each temple, totaling 17,000 people. During the reign of Emperor Xuanzong of the Tang Dynasty, Bukong Sanzang (Bukong Sanzang, a master of Esoteric Buddhism) established an initiation platform, ordaining tens of millions of people. An edict was issued to ordain three Zhenxing child monks in each prefecture. During the reign of Emperor Ruizong of the Tang Dynasty, 30,000 monks and Taoists were universally ordained. During the reign of Emperor Wenzong of the Tang Dynasty, an edict was issued that monks and nuns who were not ordained through formal channels could report their names to the province and be granted ordination certificates. At that time, the number of people who reported reached 700,000.

During the reign of Emperor Mingzong of the Later Tang Dynasty, the King of Min ordained 20,000 monks.

During the Changchun Festival of Emperor Taizu of the Song Dynasty, 8,000 child monks were ordained. During the reign of Emperor Taizong of the Song Dynasty, 170,000 child monks were universally ordained. Emperor Zhenzong of the Song Dynasty ascended Mount Tai to perform the Feng ceremony and issued an edict for each temple and monastery in the country to ordain one person.

陪位僧道各度弟子一人○以吳國大長公主出家。詔童子十人度一人○詔僧道系帳童行普與剃度。是歲度僧尼二十四萬五千七百七十人。道士女冠七千一百七十人○仁宗判都省馬亮。請無得收度真刑文身者○神宗敕錢唐天竺觀音院。歲度一人以奉香火。

進納度僧

唐肅宗至德初。宰相裴冤請鬻度牒。謂之香水錢○聽白衣誦經賜出身。或納錢百緡請牒剃度。

宋神宗。司諫錢公輔言。遇歲饑河決乞鬻度牒○高宗敕賣四字師號○自治平末。始賣度牒。舊以黃紙偽為者多。至是戶部朱異奏。令僧道用敕綾牒○詹叔義上表。乞住賣度牒○敕僧道始令納免丁錢。謂之清閑錢。

士夫出家

漢明帝。司空劉峻陰夫人等皆出家。

梁武帝。通事舍人劉思刕表求出家。賜名惠地。

敬帝。補闕宗殆棄官出家。號無名。有息心銘行於世○北魏孝文。京兆王太子興表求出家。賜名僧懿○太后馮氏。出俗為尼。居瑤光寺○宣武太后高氏。出俗為尼。居瑤光寺○度支尚書裴植母夏侯氏。年七十出家為尼。入嵩高山○孝莊太后胡氏。出俗為尼。居瑤光寺。

唐高祖。釋智巖初為中郎將。棄官為僧。異僧謂之曰。卿八十一出家矣○高宗。武后生皇子。賜名佛光王。逾月。詔于奘法師寺。出家落髮

【現代漢語翻譯】 現代漢語譯本

陪同有地位的僧人和道士，每人可超度弟子一人。吳國大長公主出家。詔令每十名童子中超度一人。詔令所有在僧道名下的童僕都普遍剃度。這一年超度的僧尼有二十四萬五千七百七十人，道士和女冠七千一百七十人。仁宗時期，判都省馬亮請求禁止收容那些被超度、有罪刑記錄或身上有刺字的人。 神宗皇帝敕令錢塘天竺觀音院每年超度一人，以供奉香火。 進納度僧 唐肅宗至德初年，宰相裴冤請求出售度牒，稱之為『香水錢』。允許沒有官職的人誦經后賜予出身，或者繳納一百緡錢請求度牒剃度。 宋神宗時期，司諫錢公輔上言，遇到饑荒和黃河決堤，請求出售度牒。高宗皇帝敕令售賣『四字師號』。從治平末年開始，開始售賣度牒。以前用黃紙偽造的很多，到這時戶部朱異上奏，命令僧道使用敕綾牒。詹叔義上表，請求停止售賣度牒。皇帝敕令僧道開始繳納免丁錢，稱之為『清閑錢』。 士大夫出家 漢明帝時期，司空劉峻、陰夫人等都出家。 梁武帝時期，通事舍人劉思刕上表請求出家，賜名惠地。 敬帝時期，補闕宗殆棄官出家，號無名，有《息心銘》流傳於世。北魏孝文帝時期，京兆王太子興上表請求出家，賜名僧懿。太后馮氏出家為尼，居住在瑤光寺。宣武太后高氏出家為尼，居住在瑤光寺。度支尚書裴植的母親夏侯氏，七十歲時出家為尼，進入嵩高山。孝莊太后胡氏出家為尼，居住在瑤光寺。 唐高祖時期，釋智巖最初是中郎將，後來棄官為僧。有奇異的僧人對他說：『你八十一歲時會出家。』高宗時期，武則天生下皇子，賜名佛光王。過了一個月，詔令在奘法師寺出家落髮。

【English Translation】 English version

Accompanied by eminent monks and Taoists, each could ordain one disciple. The Grand Princess of Wu became a nun. An edict was issued that one out of every ten boys should be ordained. An edict was issued that all servants under the names of monks and Taoists should be universally tonsured. In this year, 245,770 monks and nuns were ordained, along with 7,170 Taoist priests and priestesses. During the Renzong era, Ma Liang of the Metropolitan Secretariat requested that those who had been ordained, had criminal records, or had tattoos on their bodies should not be accepted. Emperor Shenzong ordered the Guanyin Temple of Tianzhu in Qiantang to ordain one person annually to offer incense. Paying for Ordination In the early years of the Zhide era of Emperor Suzong of Tang, Chancellor Pei Yuan requested the sale of ordination certificates, calling it 'incense money'. Commoners were allowed to be granted official status after reciting scriptures, or they could pay one hundred strings of cash to request an ordination certificate for tonsure. During the Shenzong era of the Song Dynasty, Qian Gongfu, the Supervising Secretary, submitted a memorial stating that in times of famine and the Yellow River's breach, he requested the sale of ordination certificates. Emperor Gaozong ordered the sale of 'Four-Character Teacher Titles'. From the end of the Zhiping era, the sale of ordination certificates began. Previously, many were forged using yellow paper. At this time, Zhu Yi of the Ministry of Revenue memorialized, ordering monks and Taoists to use imperial silk certificates. Zhan Shuyi submitted a memorial requesting the cessation of the sale of ordination certificates. The emperor ordered monks and Taoists to begin paying exemption money, called 'leisure money'. Scholars and Officials Becoming Monks During the reign of Emperor Ming of the Han Dynasty, Sikong Liu Jun, Lady Yin, and others all became monks. During the reign of Emperor Wu of the Liang Dynasty, Liu Sili, a palace attendant, submitted a memorial requesting to become a monk, and was given the name Huidi. During the reign of Emperor Jing, Buque Zong Dai abandoned his official position to become a monk, taking the name Wuming. His 'Inscription on Resting the Mind' circulated in the world. During the reign of Emperor Xiaowen of the Northern Wei Dynasty, Prince Xing of Jingzhao submitted a memorial requesting to become a monk, and was given the name Sengyi. Empress Dowager Feng became a nun and resided in Yaoguang Temple. Empress Dowager Gao of Xuanwu became a nun and resided in Yaoguang Temple. Xiahou, the mother of Pei Zhi, the Minister of Revenue, became a nun at the age of seventy and entered Mount Songgao. Empress Dowager Hu of Xiaozhuang became a nun and resided in Yaoguang Temple. During the reign of Emperor Gaozu of the Tang Dynasty, Shi Zhiyan was initially a Zhonglang General, but later abandoned his official position to become a monk. A strange monk said to him: 'You will become a monk at the age of eighty-one.' During the reign of Emperor Gaozong, Empress Wu gave birth to a prince, who was given the name Buddha Light King (Foguang Wang). A month later, an edict was issued for him to be tonsured and ordained at the temple of Dharma Master Xuanzang (Zang Fashi).

○武后初為宮人。出業感寺為尼。高宗見之納後宮○代宗。宰相杜鴻漸臨終。命朝服加僧伽梨剃鬚發。別眾而逝。依沙門法焚軀。○穆宗。幽州節度劉總剃髮為僧。封大覺師。賜臘五十○宣宗。初封光王武宗忌之遁去作沙彌。至鹽官為書記。武宗崩。百官迎王即位。

梁太祖。吳越王幼子令因為僧伽同三十臘○唐莊宗。騎將史銀槍。悟禪道出家名契澄。

宋真宗。吳國長公主出家。法名清裕○宰相王旦薨。遺令請大德施戒。剃髮著三衣火葬。楊億與其子議。但以三衣置棺中○高宗。給事中知瀘州馮楫。別僚佐著僧衣。升座說偈而化。

沙門封爵

梁武帝。敕沙門惠超為壽光殿學士。

北魏明元。封沙門法果為宜城子。加封安城公。謚靈公。

唐太宗。敕沙門智威為四大師。封朝散大夫○高宗時敕惠威為四大師。封朝散大夫(即法華天宮二威法師也)武后封法朗九人。為縣公。賜袈裟銀龜袋○中宗封萬回法雲公○敕慧范封正議大夫。上庸郡公。惠珍九人。並朝散大夫封縣公○敕惠范加銀青光祿大夫。萬歲朝散大夫。封縣公。廣清殿中監充功德使○睿宗萬回卒。贈司徒虢國公○法藏法師卒贈鴻臚卿○玄宗菩提流志卒。贈鴻臚卿○肅宗沙門道平。為金吾大將軍。破安祿山反賊○代宗沙

【現代漢語翻譯】 現代漢語譯本 ○武后最初是宮女，後來到感業寺出家為尼。唐高宗見到她后，納入後宮。 ○唐代宗時期，宰相杜鴻漸臨終前，命人穿上朝服，披上僧伽梨（kāṣāya，袈裟），剃去鬚髮，與眾人告別後去世。按照沙門（śrāmaṇa，出家人）的規矩火化。 ○唐穆宗時期，幽州節度使劉總剃髮為僧，被封為大覺師，賜予僧臘（出家年限）五十年。 ○唐宣宗，最初被封為光王，唐武宗忌憚他，他便逃走做了沙彌（śrāmaṇera，小沙彌）。到鹽官后做書記。武宗駕崩，百官迎接光王即位。

○梁太祖時期，吳越王的小兒子令因為僧伽（saṃgha，僧團）的成員，有三十年僧臘。 ○唐莊宗時期，騎將史銀槍，領悟禪道后出家，法名契澄。

○宋真宗時期，吳國長公主出家，法名清裕。 ○宰相王旦去世，遺囑請求大德（有德行的僧人）為他施戒，剃髮，穿三衣（佛教僧侶的服裝），然後火葬。楊億和他的兒子商議后，只是將三衣放在棺材中。 ○宋高宗時期，給事中、知瀘州馮楫，與同僚告別后，穿上僧衣，升座說偈（gāthā，偈頌）后圓寂。

沙門封爵

○梁武帝，下令封沙門惠超為壽光殿學士。

○北魏明元帝，封沙門法果為宜城子，加封安城公，謚號靈公。

○唐太宗，下令封沙門智威為四大師，封為朝散大夫。 ○唐高宗時期，下令封惠威為四大師，封為朝散大夫（就是法華天宮二威法師）。武則天封法朗等九人為縣公，賜予袈裟和銀龜袋。 ○唐中宗封萬回為法雲公。 ○下令封慧范為正議大夫、上庸郡公，惠珍等九人，都被封為朝散大夫、縣公。 ○下令封慧范加銀青光祿大夫、萬歲朝散大夫，封為縣公，擔任廣清殿中監、充功德使。 ○唐睿宗時期，萬回去世，追贈司徒、虢國公。 ○法藏法師去世，追贈鴻臚卿。 ○唐玄宗時期，菩提流志（Bodhiruci）去世，追贈鴻臚卿。 ○唐肅宗時期，沙門道平，擔任金吾大將軍，擊破安祿山叛軍。 ○唐代宗時期，沙門...

【English Translation】 English version ○ Empress Wu, initially a palace woman, later became a nun at the Ganye Temple. Emperor Gaozong of Tang saw her and brought her into the imperial harem. ○ During the reign of Emperor Daizong of Tang, Chancellor Du Hongjian, on his deathbed, ordered that he be dressed in court attire, draped with a kāṣāya (saṃghāṭī, monastic robe), and have his beard and hair shaved. After bidding farewell to everyone, he passed away. He was cremated according to the rules of a śrāmaṇa (monk). ○ During the reign of Emperor Muzong of Tang, Liu Zong, the military governor of Youzhou, shaved his head and became a monk, and was granted the title of Great Awakened Teacher, with fifty years of monastic seniority. ○ Emperor Xuanzong of Tang, initially enfeoffed as Prince Guang, was feared by Emperor Wuzong of Tang, so he fled and became a śrāmaṇera (novice monk). He worked as a secretary in Yanguan. When Emperor Wuzong died, the officials welcomed Prince Guang to ascend the throne.

○ During the reign of Emperor Taizu of Liang, Lingyin, the youngest son of King Qian Liu of Wuyue, was a member of the saṃgha (monastic community) with thirty years of monastic seniority. ○ During the reign of Emperor Zhuangzong of Tang, the cavalry general Shi Yinqiang, after realizing the path of Chan (Zen), renounced the world and was named Qicheng.

○ During the reign of Emperor Zhenzong of Song, the eldest princess of the State of Wu renounced the world and was given the Dharma name Qingyu. ○ Chancellor Wang Dan passed away, leaving instructions to request a virtuous monk to administer the precepts to him, shave his head, wear the three robes (tricīvara, the three main robes of a Buddhist monk), and then cremate him. Yang Yi and his son discussed it and only placed the three robes in the coffin. ○ During the reign of Emperor Gaozong of Song, Feng Ji, a court attendant and prefect of Luzhou, bid farewell to his colleagues, put on monastic robes, ascended the seat, recited a gāthā (verse), and then passed away.

Enfeoffment of Śrāmaṇa

○ Emperor Wu of Liang ordered that the śrāmaṇa Huichao be made a scholar of the Shuguang Hall.

○ Emperor Mingyuan of Northern Wei enfeoffed the śrāmaṇa Faguo as the Earl of Yicheng, and further enfeoffed him as the Duke of Ancheng, with the posthumous title of Duke Ling.

○ Emperor Taizong of Tang ordered that the śrāmaṇa Zhiwei be made one of the Four Great Masters, and enfeoffed him as a Grand Master of Court. ○ During the reign of Emperor Gaozong of Tang, he ordered that Huiwei be made one of the Four Great Masters, and enfeoffed him as a Grand Master of Court (i.e., the Two Majestic Dharma Masters of the Tiangong of the Lotus Sutra). Empress Wu enfeoffed Fa Lang and nine others as County Dukes, and bestowed upon them kāṣāya (robes) and silver turtle pouches. ○ Emperor Zhongzong of Tang enfeoffed Wanhui as the Duke of Fayun. ○ He ordered that Huifan be enfeoffed as a Grand Master of Upright Counsel, the Duke of Shangyong Commandery, and Huizhen and nine others were all enfeoffed as Grand Masters of Court and County Dukes. ○ He ordered that Huifan be given the additional title of Silver Green Grand Master of Honor, Grand Master of Court of Ten Thousand Years, enfeoffed as a County Duke, and appointed as the Palace Attendant of the Guangqing Hall and Commissioner of Merit. ○ During the reign of Emperor Ruizong of Tang, Wanhui passed away and was posthumously granted the title of Minister of Works and Duke of Guo. ○ Dharma Master Fazang passed away and was posthumously granted the title of Minister of the Court of State Ceremonies. ○ During the reign of Emperor Xuanzong of Tang, Bodhiruci passed away and was posthumously granted the title of Minister of the Court of State Ceremonies. ○ During the reign of Emperor Suzong of Tang, the śrāmaṇa Daoping served as the General of the Golden Guard and defeated the rebel army of An Lushan. ○ During the reign of Emperor Daizong of Tang, the śrāmaṇa...

門不空封特進鴻臚卿。加開府儀同三司。進封肅國公。食邑三千戶。卒贈司空○德宗沙門圓照充內供奉鴻臚卿○僖宗沙門妙行誦經見佛大士。賜號常精進菩薩。爵開國公。

宋太宗譯經三藏天息災。試光祿卿。法天施護。並試鴻臚卿。月給酥酪錢○仁宗譯經銀青光祿大夫試光祿卿法護卒○欽宗東京留守宗澤承製命沙門法道。補宣教郎。參謀軍事。

僧職師號

晉安帝。秦主以僧䂮為國僧正。法欽為僧錄○宋文帝敕尼寶賢為京邑尼僧正○孝武敕道猷為新安寺法主○敕道溫為都邑僧正○順帝敕法持為天下僧正。

齊高帝詔法穎為京邑僧主○武帝敕玄暢法獻為僧主。分任江南北事。

梁武帝詔云光法師為大僧正。

陳文帝。敕寶瓊為京邑大僧統○宣帝敕曇瑗為國僧正○後主敕惠暅為京邑大僧正○北魏文成敕師賢為沙門統○敕曇曜為昭玄沙門都統。

北齊文宣詔高僧法常為國師○敕曇延法師為昭玄上統○置昭玄十統。以沙門法上為大統。尊為國師。

隋文帝。敕僧猛為隋國大統○詔曇遷為昭玄大沙門統。

唐太宗。詔杜順和尚入見。錫號帝心○武后敕神秀禪師入京行道。歷三朝皆禮為國師○玄宗沙門一行號稱天師○敕辯才為朔方管內教授○肅宗召南陽惠忠禪師入見。

【現代漢語翻譯】 現代漢語譯本 門不空，被授予特進鴻臚卿的官職，加授開府儀同三司的頭銜，晉封為肅國公，食邑三千戶。去世后，被追贈司空的官職。德宗時期，沙門（出家修行的僧人）圓照擔任內供奉鴻臚卿。僖宗時期，沙門妙行誦經時見到佛和大士（菩薩），被賜予『常精進菩薩』的稱號，封為開國公。 宋太宗時期，譯經三藏（精通佛經三種分類的僧人）天息災，被任命為試光祿卿。法天和施護，都被任命為試鴻臚卿，每月供給酥酪錢。仁宗時期，譯經僧銀青光祿大夫試光祿卿法護去世。欽宗時期，東京留守宗澤奉皇帝旨意，任命沙門法道為宣教郎，參與軍事謀劃。 僧職師號 晉安帝時期，秦王任命僧䂮為國僧正（管理全國僧侶的官職），法欽為僧錄（管理僧籍的官職）。宋文帝敕令尼姑寶賢為京邑尼僧正（管理京城尼姑的官職）。孝武帝敕令道猷為新安寺法主（寺院住持）。敕令道溫為都邑僧正（管理都城僧侶的官職）。順帝敕令法持為天下僧正（管理天下僧侶的官職）。 齊高帝下詔任命法穎為京邑僧主（京城僧侶之首）。武帝敕令玄暢和法獻為僧主，分別負責江南和江北的事務。 梁武帝下詔任命云光法師為大僧正（高級僧官）。 陳文帝敕令寶瓊為京邑大僧統（管理京城僧侶的最高僧官）。宣帝敕令曇瑗為國僧正。後主敕令惠暅為京邑大僧正。北魏文成帝敕令師賢為沙門統（管理僧侶的官職）。敕令曇曜為昭玄沙門都統（管理僧侶的官職）。 北齊文宣帝下詔任命高僧法常為國師（皇帝的老師）。敕令曇延法師為昭玄上統（高級僧官）。設定昭玄十統，任命沙門法上為大統，尊為國師。 隋文帝敕令僧猛為隋國大統（管理全國僧侶的官職）。下詔任命曇遷為昭玄大沙門統。 唐太宗下詔讓杜順和尚入宮覲見，賜予『帝心』的稱號。武后敕令神秀禪師入京傳道，歷經三朝都被尊為國師。玄宗時期，沙門一行號稱天師（道教的尊稱）。敕令辯才為朔方管內教授（負責朔方地區的佛教教育）。肅宗召見南陽惠忠禪師入宮覲見。

【English Translation】 English version Men Bukong was granted the title of Special Advanced Grand Herald Minister, additionally awarded the title of Kaifu Yitong Sansi, and promoted to Duke of Su, with a fief of three thousand households. After his death, he was posthumously awarded the title of Sikong. During the reign of Emperor Dezong, the Shramana (Buddhist monk) Yuanzhao served as the Inner Consecration Grand Herald Minister. During the reign of Emperor Xizong, the Shramana Miaohang, while reciting scriptures, saw the Buddha and Mahasattva (Bodhisattva), and was granted the title of 'Constantly Diligent Bodhisattva', and enfeoffed as Duke of the Founding State. During the reign of Emperor Taizong of Song, the Tripitaka Master (monk proficient in the three divisions of Buddhist scriptures) Tian Xizai was appointed as Trial Guanglu Minister. Fa Tian and Shi Hu were both appointed as Trial Grand Herald Ministers, and were provided with ghee and cheese money monthly. During the reign of Emperor Renzong, the Sutra Translator, Silver Green Guanglu Daifu, Trial Guanglu Minister Fa Hu passed away. During the reign of Emperor Qinzong, Zong Ze, the Tokyo Garrison Commander, acting on imperial orders, appointed the Shramana Fadao as Xuanjiao Lang, participating in military planning. Monastic Titles and Teacher Designations During the reign of Emperor An of Jin, the King of Qin appointed Seng She as the National Sangha Chief (official in charge of managing monks nationwide), and Fa Qin as the Sangha Recorder (official in charge of managing monastic registers). Emperor Wen of Song decreed that the nun Baoxian be the Capital Nun Sangha Chief (official in charge of managing nuns in the capital). Emperor Xiaowu decreed that Daoyou be the Dharma Master of Xin'an Temple (abbot of the temple). He decreed that Daowen be the Metropolitan Sangha Chief (official in charge of managing monks in the capital). Emperor Shun decreed that Fa Chi be the National Sangha Chief (official in charge of managing monks nationwide). Emperor Gao of Qi issued an edict appointing Fa Ying as the Capital Sangha Leader (head of monks in the capital). Emperor Wu decreed that Xuan Chang and Fa Xian be the Sangha Leaders, each responsible for matters in Jiangnan and Jiangbei respectively. Emperor Wu of Liang issued an edict appointing Dharma Master Yunguang as the Great Sangha Chief (high-ranking monastic official). Emperor Wen of Chen decreed that Baoqiong be the Capital Great Sangha Administrator (highest monastic official managing monks in the capital). Emperor Xuan decreed that Tan Yuan be the National Sangha Chief. The Later Ruler decreed that Hui Heng be the Capital Great Sangha Chief. Emperor Wencheng of Northern Wei decreed that Shi Xian be the Shramana Administrator (official in charge of managing monks). He decreed that Tan Yao be the Chief Shramana Administrator of Zhaoxuan (official in charge of managing monks). Emperor Wenxuan of Northern Qi issued an edict appointing the eminent monk Fachang as the National Preceptor (teacher of the emperor). He decreed that Dharma Master Tan Yan be the Upper Administrator of Zhaoxuan (high-ranking monastic official). Ten Administrators of Zhaoxuan were established, with the Shramana Fa Shang appointed as the Great Administrator, and honored as the National Preceptor. Emperor Wen of Sui decreed that Seng Meng be the Great Administrator of the Sui Dynasty (official in charge of managing monks nationwide). He issued an edict appointing Tan Qian as the Great Shramana Administrator of Zhaoxuan. Emperor Taizong of Tang issued an edict summoning the monk Dushun to the palace for an audience, bestowing upon him the title 'Heart of the Emperor'. Empress Wu decreed that Chan Master Shenxiu enter the capital to propagate the Dharma, and he was revered as the National Preceptor for three reigns. During the reign of Emperor Xuanzong, the Shramana Yixing was known as the Celestial Master (Taoist honorific). He decreed that Biancai be the Professor within the Shuofang Jurisdiction (responsible for Buddhist education in the Shuofang region). Emperor Suzong summoned Chan Master Huizhong of Nanyang to the palace for an audience.

號稱國師○代宗詔南嶽法照為國師○德宗賜澄觀清涼法師教授和上○憲宗賜沙門知玄悟達國師○封澄觀大統清涼國師。○敕沙門端甫錄街左僧事。靈邃錄右街僧事○穆宗敕沙門惟英充兩街僧統○文宗左街僧錄內供奉三教談論引駕大師大達法師端甫。右脅而滅○敕沙門雲端充左右街僧錄○宣宗敕靈晏充左右街僧錄○敕知玄法師充三教首座○敕三教首座辯章充左街僧錄。僧徹充右街僧錄○懿宗延慶節敕左街僧錄惠照大師清蘭。右街僧錄明徹大師彥楚。講論佛法○敕沙門覺暉充左右街副僧錄。

漢吳越王錢俶。奉沙門德韶為國師。

宋太宗吳越國僧統贊寧入見。賜號通惠大師○真直史館編修贊寧遷右街僧錄○賜四明延慶知禮法智大師○賜天臺東山本如神照大師○仁宗賜三藏法護普明慈覺傳梵大師○神宗天竺海月大師惠辯補都師○高宗賜法道寶覺圓通法濟大師○賜徑山宗杲大惠禪師○孝宗賜靈山子琳慈受大師○賜上竺若訥右街僧錄○賜上竺若訥左街僧錄慧光法師○賜靈隱惠遠佛海禪師○賜靈隱德光佛照禪師。

不拜君父

晉成帝。相國庾冰議。令沙門盡敬王者。何充抗論不行○安帝。桓玄議。令沙門盡敬王者。廬山遠法師抗辨不行。

宋孝武。制沙門盡敬君上。前廢帝制停致敬。

隋煬

【現代漢語翻譯】 現代漢語譯本： 號稱國師：唐代宗詔南嶽法照（人名，南嶽僧人）為國師。唐德宗賜澄觀（人名，清涼寺僧人）清涼法師教授和上（佛教職稱）。唐憲宗賜沙門知玄（人名）悟達國師。封澄觀大統清涼國師。唐穆宗敕沙門惟英（人名）充兩街僧統。唐文宗左街僧錄內供奉三教談論引駕大師大達法師端甫（人名），右脅而滅（指去世）。唐宣宗敕靈晏（人名）充左右街僧錄。唐懿宗延慶節敕左街僧錄惠照大師清蘭（人名），右街僧錄明徹大師彥楚（人名），講論佛法。敕沙門覺暉（人名）充左右街副僧錄。

漢吳越王錢俶（人名）。奉沙門德韶（人名）為國師。

宋太宗吳越國僧統贊寧（人名）入見，賜號通惠大師。宋真宗直史館編修贊寧遷右街僧錄。宋真宗賜四明延慶知禮（寺名）知禮法智大師。宋真宗賜天臺東山本如（寺名）神照大師。宋仁宗賜三藏法護（人名）普明慈覺傳梵大師。宋神宗天竺海月大師惠辯（寺名）補都師。宋高宗賜法道寶覺圓通法濟大師。宋孝宗賜徑山宗杲（寺名）大惠禪師。宋孝宗賜靈山子琳（寺名）慈受大師。宋孝宗賜上竺若訥（寺名）右街僧錄。宋孝宗賜上竺若訥左街僧錄慧光法師。宋孝宗賜靈隱惠遠（寺名）佛海禪師。宋孝宗賜靈隱德光（寺名）佛照禪師。

不拜君父：

晉成帝時，相國庾冰（人名）提議，命令沙門（出家人）對君王表示尊敬。何充（人名）據理力爭，此事沒有實行。東晉安帝時，桓玄（人名）提議，命令沙門對君王表示尊敬。廬山遠法師（慧遠，人名）據理力爭，此事沒有實行。

宋孝武帝時，制定沙門要對君上表示尊敬的制度。前廢帝時，又下令停止這種致敬的制度。

隋煬帝時期。

【English Translation】 English version: Those who were called National Preceptors: During the Tang Dynasty, Emperor Daizong summoned Nanyue Fazhao (name, a monk from Nanyue) to be the National Preceptor. Emperor Dezong bestowed upon Chengguan (name, a monk from Qingliang Temple), the title of 'Qingliang Dharma Master, Professor and Upadhyaya' (Buddhist title). Emperor Xianzong bestowed upon the Shramana Zhixuan (name) the title of 'Wuda National Preceptor'. Chengguan was also granted the title of 'Great Unifier Qingliang National Preceptor'. Emperor Muzong ordered the Shramana Weiying (name) to be the Chief of Monks of both streets. During the reign of Emperor Wenzong, the Left Street Monastic Recorder, Inner Court Attendant, Master of the Three Teachings Discussions, and Leading Master, the Great Attainment Dharma Master Duanfu (name), passed away lying on his right side. Emperor Xuanzong ordered Lingyan (name) to be the Monastic Recorder of both the Left and Right Streets. During the Yanqing Festival of Emperor Yizong's reign, the Left Street Monastic Recorder, Great Master Huizhao Qinglan (name), and the Right Street Monastic Recorder, Great Master Mingche Yanchu (name), lectured and discussed the Buddha Dharma. The Shramana Juehui (name) was appointed as the Deputy Monastic Recorder of both the Left and Right Streets.

During the Han Dynasty, Qian Chu (name), the King of Wuyue, revered the Shramana Deshao (name) as the National Preceptor.

During the Song Dynasty, the Monastic Chief of Wuyue, Zan Ning (name), was received in audience by Emperor Taizong, who bestowed upon him the title of 'Master of Universal Kindness'. During the reign of Emperor Zhenzong, Zan Ning, who was compiling the Veritable Records at the History Institute, was promoted to the position of Monastic Recorder of the Right Street. Emperor Zhenzong bestowed upon Zhili (name), of Siming Yanqing (temple name), the title of 'Dharma Wisdom Master'. Emperor Zhenzong bestowed upon Shenzhao (name), of Tiantai Dongyanshan Benru (temple name), the title of 'Great Master'. Emperor Renzong bestowed upon the Tripitaka Master Fahu (name) the title of 'Universal Illumination Compassionate Awareness Transmitter of Sanskrit'. Emperor Shenzong bestowed upon the Indian Master Haiyue Huibian (temple name) the title of 'Budu Master'. Emperor Gaozong bestowed upon Fadao Baojue Yuantong the title of 'Dharma Salvation Master'. Emperor Xiaozong bestowed upon Zonggao (name) of Jingshan (temple name) the title of 'Great Wisdom Chan Master'. Emperor Xiaozong bestowed upon Zilin (name) of Lingshan (temple name) the title of 'Compassionate Acceptance Master'. Emperor Xiaozong bestowed upon Ruona (name) of Shangzhu (temple name) the title of 'Monastic Recorder of the Right Street'. Emperor Xiaozong bestowed upon Ruona of Shangzhu the title of 'Huiguang Dharma Master, Monastic Recorder of the Left Street'. Emperor Xiaozong bestowed upon Huiyuan (name) of Lingyin (temple name) the title of 'Buddha Sea Chan Master'. Emperor Xiaozong bestowed upon Deguan (name) of Lingyin the title of 'Buddha Illumination Chan Master'.

Not Bowing to Ruler or Father:

During the Jin Dynasty, Emperor Chengdi's Chancellor Yu Bing (name) proposed that Shramanas (monastics) should show respect to the ruler. He Chong (name) argued against this, and it was not implemented. During the reign of Emperor Andi of the Eastern Jin Dynasty, Huan Xuan (name) proposed that Shramanas should show respect to the ruler. Dharma Master Huiyuan (name) of Mount Lu argued against this, and it was not implemented.

During the reign of Emperor Xiaowu of the Song Dynasty, a decree was issued that Shramanas should show respect to the ruler. Emperor Qianfei later issued a decree to discontinue this practice.

During the Sui Dynasty under Emperor Yang.

帝。詔沙門道士致敬王者。沙門明瞻抗詔。謂僧無敬俗之典。遂寢。

唐太宗。詔僧道致敬父母。逾年停致敬○高宗。敕僧道無得受父母尊長拜○玄宗。敕僧道致敬父母。逾月罷致敬。

不稱臣僧

齊武帝。沙門僧鐘見上稱貧道。上以問王儉。對曰。晉宋以來多稱貧道。而使預座。

唐肅宗。敕僧尼朝會表奏毋得稱臣(禮記。儒有上不臣天子下不事諸侯。漢王儒仲見光武稱名不臣)。

崇禮高行

宋明帝。詔猛法師月給錢三萬車輿吏力。僧瑾賜法技一部。

梁武帝。惠約法師每入朝。必設特榻。帝座居其側○敕法雲法師為大僧正。官給吏力。

陳宣帝。詔割始豐縣調。以奉顗禪師。

隋文帝。靈藏律師居大興善寺。敕左右僕射兩旦參問起居○曇延法師升御座南面授法。

唐太宗。四祖道信禪師四徴不起。就賜珍繒。以旌其道○代宗。詔徑山欽禪師入見。賜號國一。敕杭州長吏。月至候問。

宋太祖。吳越僧統贊寧入見。一日七宣。賜號通慧。

沙門著書

梁武帝。沙門慧皎撰高僧傳十四卷起漢永平盡梁天監。開德業為十科。

隋文帝。翻經學士費長房。進開皇三寶錄。

唐高宗。沙門道宣撰續高僧傳三十卷。起梁天監

【現代漢語翻譯】 現代漢語譯本 帝（皇帝）。下詔令沙門（佛教出家人）和道士（道教出家人）向王者（皇帝）致敬。沙門明瞻（人名）抗拒詔令，認為僧人沒有向世俗之人致敬的規矩，於是此事作罷。

唐太宗（皇帝名）。下詔令僧人和道士向父母致敬。一年多后，停止了致敬的規定。高宗（皇帝名）。敕令僧人和道士不必接受父母和長輩的跪拜。玄宗（皇帝名）。敕令僧人和道士向父母致敬，一個月后，取消了致敬的命令。

不稱臣僧

齊武帝（皇帝名）。沙門僧鐘（人名）面見皇帝時自稱『貧道』。皇帝詢問王儉（人名）此事。王儉回答說：『晉宋以來，（僧人）多自稱貧道，並且被允許參與座談。』

唐肅宗（皇帝名）。敕令僧尼在朝會奏表中不必自稱『臣』（《禮記》中說：儒者有『上不臣天子，下不事諸侯』的說法。漢代的王儒仲（人名）面見光武帝（皇帝名）時，直呼其名而不自稱臣）。

崇禮高行

宋明帝（皇帝名）。下詔每月供給猛法師（人名）三萬錢，並提供車輿和吏役。賜予僧瑾（人名）法技一部。

梁武帝（皇帝名）。惠約法師（人名）每次入朝，（皇帝）必定設定特別的坐榻，皇帝坐在他的旁邊。敕令法雲法師（人名）擔任大僧正（僧官名），官府提供吏役。

陳宣帝（皇帝名）。下詔劃出始豐縣的賦稅，用來供奉顗禪師（人名）。

隋文帝（皇帝名）。靈藏律師（人名）居住在大興善寺，敕令左右僕射每天早晚兩次向他參問起居。曇延法師（人名）登上御座南面授法。

唐太宗（皇帝名）。四祖道信禪師（人名）多次徵召都不應召，於是賜予珍貴的絲綢，以此表彰他的道行。代宗（皇帝名）。下詔徑山欽禪師（人名）入宮覲見，賜號『國一』，敕令杭州的長官每月前去問候。

宋太祖（皇帝名）。吳越僧統贊寧（人名）入宮覲見，一天之內宣講佛法七次，賜號『通慧』。

沙門著書

梁武帝（皇帝名）。沙門慧皎（人名）撰寫《高僧傳》十四卷，從漢永平年間到梁天監年間，開創德業為十個科目。

隋文帝（皇帝名）。翻經學士費長房（人名）進獻《開皇三寶錄》。

唐高宗（皇帝名）。沙門道宣（人名）撰寫《續高僧傳》三十卷，從梁天監年間開始。

【English Translation】 English version The Emperor (Di). Issued an edict that Shamen (Buddhist monks) and Daoshi (Taoist priests) should pay respect to the King (Emperor). Shamen Mingzhan (personal name) resisted the edict, arguing that there was no precedent for monks to respect secular people, and the matter was dropped.

Emperor Taizong of Tang (Emperor's name). Issued an edict that monks and Taoist priests should pay respect to their parents. More than a year later, the requirement to pay respect was discontinued. Emperor Gaozong (Emperor's name). Ordered that monks and Taoist priests should not receive bows from their parents and elders. Emperor Xuanzong (Emperor's name). Ordered monks and Taoist priests to pay respect to their parents, but the order was rescinded a month later.

Monks Not Addressing Themselves as Subjects

Emperor Wu of Qi (Emperor's name). The Shamen Sengzhong (personal name) referred to himself as 'poor Daoist' when meeting the Emperor. The Emperor asked Wang Jian (personal name) about this. Wang Jian replied, 'Since the Jin and Song dynasties, many (monks) have referred to themselves as poor Daoists and have been allowed to participate in discussions.'

Emperor Suzong of Tang (Emperor's name). Ordered that monks and nuns should not refer to themselves as 'subjects' in court memorials (The Book of Rites states: Confucian scholars 'do not serve the Son of Heaven above, nor do they serve the feudal lords below.' Wang Ruzhong (personal name) of the Han dynasty addressed Emperor Guangwu (Emperor's name) by his name without referring to himself as a subject).

Honoring Virtue and Noble Conduct

Emperor Ming of Song (Emperor's name). Issued an edict to provide the Dharma Master Meng (personal name) with 30,000 coins per month, along with carriages and servants. He bestowed upon the monk Jin (personal name) a collection of Dharma skills.

Emperor Wu of Liang (Emperor's name). Whenever Dharma Master Huiyue (personal name) entered the court, (the Emperor) would always set up a special couch, and the Emperor would sit beside him. He ordered Dharma Master Fayun (personal name) to serve as the Great Sangha Chief (title of a monastic official), and the government provided servants.

Emperor Xuan of Chen (Emperor's name). Ordered that the taxes of Shifeng County be allocated to support the Chan Master Yi (personal name).

Emperor Wen of Sui (Emperor's name). The Vinaya Master Lingzang (personal name) resided in the Daxingshan Temple. He ordered the left and right Prime Ministers to inquire about his well-being twice a day, morning and evening. Dharma Master Tanyan (personal name) ascended the throne and taught the Dharma facing south.

Emperor Taizong of Tang (Emperor's name). The Fourth Patriarch Chan Master Daoxin (personal name) declined repeated invitations, so he was given precious silks to commend his virtue. Emperor Daizong (Emperor's name). Ordered Chan Master Qin of Jingshan (personal name) to enter the palace for an audience, bestowed upon him the title 'National One,' and ordered the magistrate of Hangzhou to visit and inquire about his well-being every month.

Emperor Taizu of Song (Emperor's name). The Sangha Chief Zan Ning of Wuyue (personal name) entered the palace for an audience and lectured on the Dharma seven times in one day, bestowing upon him the title 'All-Knowing Wisdom.'

Shamen Writing Books

Emperor Wu of Liang (Emperor's name). The Shamen Huijiao (personal name) compiled the 'Biographies of Eminent Monks' in fourteen volumes, from the Yongping era of the Han dynasty to the Tianjian era of the Liang dynasty, establishing ten categories of virtuous deeds.

Emperor Wen of Sui (Emperor's name). The Sutra Translation Scholar Fei Changfang (personal name) presented the 'Kaihuang Catalogue of the Three Jewels'.

Emperor Gaozong of Tang (Emperor's name). The Shamen Daoxuan (personal name) compiled the 'Continued Biographies of Eminent Monks' in thirty volumes, starting from the Tianjian era of the Liang dynasty.

盡唐正觀○沙門道世撰法苑珠林一百卷。總括大藏分門類事○德宗。湖州刺史于頔進沙門皎然杼山詩集。藏於御書殿梁末帝。沙門歸序進經論會要。詔入大藏。賜演教大師。

晉天福沙門可洪。進大藏經音義四百八十卷。

周世宗。沙門義楚進釋氏六帖敕付史館。賜紫衣縑幣。

宋太祖。吳越壽禪師著宗鏡錄一百卷○沙門文勝奉敕修大藏隨函索隱六百六十卷○太宗翰林李昉等。進太平廣記。其間錄佛法者三十卷○通慧大師贊寧進續高僧傳三十卷。起唐正觀。敕入大藏。又撰鷲嶺聖賢錄五十卷。僧史略三卷○真宗。沙門道原進景德傳燈錄三十卷○譯經潤文官趙安仁。修藏經錄二十一卷。賜名大中祥符法寶錄○沙門道誠著釋氏要覽三卷○益州進沙門仁贊釋氏會要四十卷○仁宗。三藏惟凈進新譯經音義七十卷○三藏惟凈。進新譯大藏目錄二帙。賜名天聖譯教錄。賜光梵大師紫衣○參政王隨進刪修景德傳燈錄十五卷○駙馬都尉李遵勖廣傳燈為三十卷。賜名天聖廣燈錄○沙門契嵩進輔教編定祖圖正宗記。敕入大藏。賜明教大師紫衣縑幣○徽宗。沙門惟白進續燈錄。敕入大藏。賜佛國禪師金襕衣○尚書王古閱大藏撰法寶標目八卷○石門惠洪撰禪林僧寶傳三十卷。

佛祖統紀卷第五十一(終) 大正藏第

【現代漢語翻譯】 現代漢語譯本：唐朝正觀年間，沙門道世撰寫法苑珠林一百卷，總括大藏經，分門別類地敘述各種事件。 德宗時期，湖州刺史于頔進獻沙門皎然的杼山詩集，收藏於御書殿。梁末帝時期，沙門歸序進獻經論會要，詔令收入大藏經，並賜予演教大師的稱號。 晉朝天福年間，沙門可洪進獻大藏經音義四百八十卷。 周世宗時期，沙門義楚進獻釋氏六帖，敕令交付史館，並賜予紫衣和縑幣。 宋太祖時期，吳越壽禪師著宗鏡錄一百卷。沙門文勝奉敕修大藏經隨函索隱六百六十卷。太宗時期，翰林李昉等人進獻太平廣記，其中記錄佛法者三十卷。通慧大師贊寧進獻續高僧傳三十卷，起于唐朝正觀年間，敕令收入大藏經。又撰寫鷲嶺聖賢錄五十卷，僧史略三卷。真宗時期，沙門道原進獻景德傳燈錄三十卷。譯經潤文官趙安仁修藏經錄二十一卷，賜名大中祥符法寶錄。沙門道誠著釋氏要覽三卷。益州進獻沙門仁贊釋氏會要四十卷。仁宗時期，三藏惟凈進獻新譯經音義七十卷。三藏惟凈進獻新譯大藏目錄二帙，賜名天聖譯教錄，賜光梵大師紫衣。參政王隨進獻刪修景德傳燈錄十五卷。駙馬都尉李遵勖廣傳燈為三十卷，賜名天聖廣燈錄。沙門契嵩進獻輔教編定祖圖正宗記，敕令收入大藏經，賜明教大師紫衣和縑幣。徽宗時期，沙門惟白進獻續燈錄，敕令收入大藏經，賜佛國禪師金襕衣。尚書王古閱大藏經，撰寫法寶標目八卷。石門惠洪撰寫禪林僧寶傳三十卷。 佛祖統紀卷第五十一(終) 大正藏第

【English Translation】 English version: During the Zhenguan period of the Tang Dynasty, the monk Daoshi compiled one hundred volumes of the 'Fayuan Zhulin' (法苑珠林), comprehensively summarizing the Tripitaka (大藏經), and categorizing and narrating various events. During the Dezong period, Yu Di (于頔), the governor of Huzhou, presented the 'Zhushan Poetry Collection' (杼山詩集) by the monk Jiaoran (皎然), which was stored in the Imperial Study Hall. During the reign of the last emperor of the Liang Dynasty, the monk Guixu (歸序) presented the 'Jinglun Huiyao' (經論會要), which was ordered to be included in the Tripitaka and was granted the title of 'Yanjiao Dashi' (演教大師). During the Tianfu period of the Jin Dynasty, the monk Kehong (可洪) presented four hundred and eighty volumes of the 'Dazangjing Yinyi' (大藏經音義). During the Shizong period of the Zhou Dynasty, the monk Yichu (義楚) presented the 'Shishi Liutie' (釋氏六帖), which was ordered to be delivered to the History Museum, and was granted purple robes and silk. During the Taizu period of the Song Dynasty, Chan Master Shou (壽禪師) of Wuyue wrote one hundred volumes of the 'Zongjing Lu' (宗鏡錄). The monk Wensheng (文勝) was ordered to revise the 'Dazangjing Suihan Suoyin' (大藏經隨函索隱), consisting of six hundred and sixty volumes. During the Taizong period, Li Fang (李昉) and others of the Hanlin Academy presented the 'Taiping Guangji' (太平廣記), of which thirty volumes recorded Buddhist teachings. Great Master Tonghui Zanning (通慧大師贊寧) presented thirty volumes of the 'Xu Gaoseng Zhuan' (續高僧傳), starting from the Zhenguan period of the Tang Dynasty, which was ordered to be included in the Tripitaka. He also wrote fifty volumes of the 'Jiuling Shengxian Lu' (鷲嶺聖賢錄) and three volumes of the 'Sengshi Lue' (僧史略). During the Zhenzong period, the monk Daoyuan (道原) presented thirty volumes of the 'Jingde Chuandeng Lu' (景德傳燈錄). Zhao Anren (趙安仁), an official for revising sutras, revised twenty-one volumes of the 'Cangjing Lu' (藏經錄), which was renamed 'Dazhong Xiangfu Fabao Lu' (大中祥符法寶錄). The monk Daocheng (道誠) wrote three volumes of the 'Shishi Yaolan' (釋氏要覽). Yizhou presented forty volumes of the 'Shishi Huiyao' (釋氏會要) by the monk Renzan (仁贊). During the Renzong period, Tripitaka Master Weijing (三藏惟凈) presented seventy volumes of the newly translated 'Jing Yinyi' (經音義). Tripitaka Master Weijing presented two fascicles of the newly translated Tripitaka catalog, which was renamed 'Tiansheng Yijiao Lu' (天聖譯教錄), and was granted purple robes to Great Master Guangfan (光梵大師). Wang Sui (王隨), a political advisor, presented fifteen volumes of the revised 'Jingde Chuandeng Lu'. Li Zunxu (李遵勖), a駙馬都尉, expanded the 'Chuandeng' to thirty volumes, which was renamed 'Tiansheng Guangdeng Lu' (天聖廣燈錄). The monk Qisong (契嵩) presented the 'Fujiao Bianding Zutu Zhengzong Ji' (輔教編定祖圖正宗記), which was ordered to be included in the Tripitaka, and was granted purple robes and silk to Great Master Mingjiao (明教大師). During the Huizong period, the monk Weibai (惟白) presented the 'Xu Denglu' (續燈錄), which was ordered to be included in the Tripitaka, and was granted a golden kasaya to Chan Master Foguo (佛國禪師). Wang Gu (王古), a Shangshu, reviewed the Tripitaka and wrote eight volumes of the 'Fabao Biaomu' (法寶標目). Shi Menghui Hong (石門惠洪) wrote thirty volumes of the 'Chanlin Sengbao Zhuan' (禪林僧寶傳). Buddha Ancestors' Comprehensive Record, Volume 51 (End) Taisho Tripitaka No.

49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十二

宋咸淳四明福泉沙門志磐撰

歷代會要志第十九之二

宿命前身　　放生禁殺　　祈禱災異

國朝典故　　諸國朝貢

宿命前身

晉武帝。羊祐前身造武當山寺。今供給偏重(云云)。

梁武帝。岳陽王蕭察鎮越。知前身是許詢與曇彥造塔(云云)。

北齊文宣。使人乘駝出城。奄然如夢。至山腹寺取經函。群沙彌曰。高洋駝來。引見老僧。問曰。高洋作天子何如(云云)。

唐太宗。威禪師前身是陳徐陵。聽智者講經立五愿。後生縉雲朱氏。投章安為師○栽松道者。託生周氏女。遇四祖出家。是為五祖忍○玄宗。房管與道士邢和璞過夏。入廢寺使人掘地。得甕中所藏婁師德與永禪師書。悅然悟前身為永○沙門法秀有異僧引入終南山。見朱門榜曰迴向。老宿指宮房曰。此唐天子舊室。命侍者取玉簫曰。向居此好聲樂。謫為人間主。

○德宗。西川節度韋皋初生。有梵僧曰。此諸葛武侯後身。

○憲宗。齊君佐梵僧與一棗食之。即悟前身是講經僧。乃投靈隱出家名鑑空。

○僖宗。知玄國師見一珠入左股痛甚。上有晁錯二字。玄知宿業即右脅而逝。世稱玄是袁盎後身

【現代漢語翻譯】 現代漢語譯本

佛祖統紀卷第五十二

宋咸淳四明福泉沙門志磐 撰

歷代會要志第十九之二

宿命前身 放生禁殺 祈禱災異

國朝典故 諸國朝貢

宿命前身

晉武帝。羊祐（人名）前身造武當山寺。如今供給偏重（云云）。

梁武帝。岳陽王蕭察（人名）鎮守越地。得知前身是許詢（人名）與曇彥（人名）建造佛塔（云云）。

北齊文宣帝。派人騎著駱駝出城。恍惚如夢。到達山腹中的寺廟，取回經書。一群沙彌說：『高洋（人名）的駱駝來了。』引見老僧。老僧問道：『高洋當天子怎麼樣？』（云云）。

唐太宗。威禪師（僧人名號）的前身是陳徐陵（人名）。聽智者（僧人名號）講經，立下五條誓願。後來轉生為縉雲朱氏。投奔章安（僧人名號）為師。栽松道者，託生為周氏女。遇到四祖（僧人名號）出家，成為五祖忍（僧人名號）。玄宗。房管（人名）與道士邢和璞（人名）一起過夏天。進入一座廢棄的寺廟，派人挖掘地面，得到甕中藏著的婁師德（人名）與永禪師（僧人名號）的書信。高興地領悟到前身是永禪師。沙門法秀（僧人名號）有奇異的僧人引入終南山。看見硃紅色大門上寫著『迴向』。老僧指著宮房說：『這是唐朝天子的舊居室。』命令侍者取出玉簫說：『（我）先前住在這裡，喜歡聲樂，（因此）被貶謫為人間的主宰。』

德宗。西川節度使韋皋（人名）剛出生時，有梵僧說：『這是諸葛武侯（人名）的後身。』

憲宗。齊君佐（人名）給梵僧吃了一個棗。立刻領悟到前身是講經的僧人。於是投奔靈隱寺出家，法名鑑空（僧人名號）。

僖宗。知玄國師（僧人名號）看見一顆珠子進入左股，疼痛難忍。珠子上有『晁錯（人名）』二字。知玄知道是前世的業報，於是向右側臥而逝。世人說知玄是袁盎（人名）的後身。

【English Translation】 English version

Record of the Lineage of Buddhas, Volume 52

Compiled by Shramana Zhipan of Fuquan Temple, Siming, during the Xianchun era of the Song Dynasty

Historical Essentials Through the Dynasties, Section 19, Part 2

Past Lives and Predestination, Releasing Life and Prohibiting Killing, Prayers for Averting Disasters

National Dynastic Regulations, Tributes from Various Countries

Past Lives and Predestination

Emperor Wu of the Jin Dynasty. Yang You (personal name)'s past life built the Wudang Mountain Temple. Now the offerings are particularly heavy (etc.).

Emperor Wu of the Liang Dynasty. Xiao Cha (personal name), the Prince of Yueyang, was stationed in Yue. He knew that his past life was Xu Xun (personal name) and Tan Yan (personal name) building a pagoda (etc.).

Emperor Wenxuan of the Northern Qi Dynasty. He sent someone to ride a camel out of the city. It was like a dream. Arriving at a temple in the mountains, he retrieved a scripture box. A group of Shramanas said, 'Gao Yang (personal name)'s camel has arrived.' They introduced him to an old monk. The old monk asked, 'How is Gao Yang as the Son of Heaven?' (etc.).

Emperor Taizong of the Tang Dynasty. Chan Master Wei (monk's title) past life was Chen Xuling (personal name). He listened to Zhi Zhe (monk's title) lecturing on scriptures and made five vows. Later, he was reborn as a Zhu of Jinyun. He went to Zhang An (monk's title) as his teacher. The Daoist who planted pines was reborn as a Zhou woman. She encountered the Fourth Patriarch (monk's title) and became a monk, becoming the Fifth Patriarch Ren (monk's title). Emperor Xuanzong. Fang Guan (personal name) spent the summer with the Daoist Xing Hepu (personal name). Entering an abandoned temple, he had people dig the ground and found a letter hidden in a jar from Lou Shide (personal name) to Chan Master Yong (monk's title). He happily realized that his past life was Chan Master Yong. Shramana Faxiu (monk's title) was led by a strange monk into Zhongnan Mountain. He saw a vermilion gate with the words 'Dedication of Merit' written on it. The old monk pointed to the palace chambers and said, 'This is the old residence of the Tang Dynasty Emperor.' He ordered the attendant to take out a jade flute and said, '(I) used to live here and loved music, (therefore) I was demoted to be the ruler of the human world.'

Emperor Dezong. When Wei Gao (personal name), the military commissioner of Xichuan, was first born, a Brahmin monk said, 'This is the reincarnation of Zhuge Wuhou (personal name).'

Emperor Xianzong. Qi Junzuo (personal name) gave a Brahmin monk a jujube to eat. He immediately realized that his past life was a monk who lectured on scriptures. So he went to Lingyin Temple to become a monk, with the Dharma name Jiankong (monk's title).

Emperor Xizong. National Teacher Zhixuan (monk's title) saw a pearl enter his left thigh, causing unbearable pain. The pearl had the words 'Chao Cuo (personal name)' on it. Zhixuan knew it was the retribution of his past karma, so he passed away lying on his right side. People said that Zhixuan was the reincarnation of Yuan Ang (personal name).

(云云)。

宋仁宗。參政張方平出知滁州。至僧舍見楞伽經。手跡宛然。知前身為書經僧○宰相曾公亮。前身是禪門青草堂○穎州官妓。口作蓮華香。蜀僧曰。此女前為尼。誦法華三十年○哲宗。蘇軾前身五祖戒禪師。

○放生禁殺

隋文帝。詔天下正五九月及六齋日。不得殺生命○智者禪師至岳州講金光明經。化一郡五縣。一千餘所咸舍漁捕。

梁武帝。敕太醫不得以生類為藥。郊廟牲牷。皆代以面。宗廟用蔬果。

北魏獻文。敕祭天地宗社勿用牲。歲活七萬五千牲命。

北齊文宣。受戒不食肉。禁境內屠殺。

唐高祖。詔正五九及月十齋日。不得行刑屠釣○武后。敕斷天下屠釣○肅宗。詔天下立放生池。凡八十一所。顏真卿撰碑。

宋太祖。詔民間二月至九月。不許采捕彈射。著于令○真宗。詔天下州郡放生池悉與興復。無池之處沿江淮州郡近城五里。並禁漁捕○諸暨令潘華。依普賢懺法不令捕江湖間魚。及奉詔還闕。夢魚為人形者數萬。號哭沸天。皆云長者去矣。吾輩不免烹矣。云云○天竺慈雲法師奏請西湖為放生池。每歲四月八日。郡人會湖上縱魚鳥。為主上祝壽。仁宗。四明延慶法智法師。每歲佛生日放魚鳥祝聖壽。郡以上聞。敕樞密劉筠撰碑立於寺

【現代漢語翻譯】 現代漢語譯本 宋仁宗時期，參知政事張方平出任滁州知州。他在僧舍中看到《楞伽經》，筆跡宛然如新，得知自己前世是抄寫經書的僧人。 宰相曾公亮的前身是禪宗青草堂的僧人。 穎州的官妓，口中能散發出蓮花的香味。蜀地的僧人說，這位女子前世是尼姑，誦讀《法華經》三十年。 哲宗時期，蘇軾的前身是五祖戒禪師。 放生禁殺 隋文帝下詔，規定天下在正月、五月、九月以及六齋日，不得殺害生命。 智者禪師到岳州講《金光明經》，感化了一郡五縣，一千多處地方都停止了漁獵。 梁武帝下令太醫不得使用動物作為藥物，郊祭和宗廟的祭祀品，都用麵食代替，宗廟祭祀使用蔬菜水果。 北魏獻文帝下令祭祀天地宗社時不要用牲畜，每年救活七萬五千條牲畜的生命。 北齊文宣帝受戒后不吃肉，禁止境內屠殺。 唐高祖下詔，規定正月、五月、九月以及每月十齋日，不得行刑和屠宰捕撈。 武則天下令禁止天下屠宰捕撈。 唐肅宗下詔在天下設立放生池，共八十一所，由顏真卿撰寫碑文。 宋太祖下詔，規定民間在二月到九月，不許采捕彈射，並寫入法令。 宋真宗下詔，要求天下州郡恢復放生池。沒有池塘的地方，沿江淮的州郡在靠近城市五里的範圍內，禁止漁獵。 諸暨縣令潘華，依照普賢懺法，禁止捕撈江湖間的魚類。等到奉旨回京時，夢見無數魚變成人形，號哭的聲音震天動地，都說『長者走了，我們這些人免不了被烹殺了。』 天竺慈雲法師上奏請求將西湖作為放生池。每年四月初八，郡人聚集在湖上放生魚鳥，為皇帝祝壽。仁宗時期，四明延慶法智法師，每年在佛誕日放生魚鳥祝聖壽，郡里上報朝廷，皇帝下令樞密使劉筠撰寫碑文立在寺廟。

【English Translation】 English version During the reign of Emperor Renzong of Song, Zhang Fangping, a political councilor, was appointed as the prefect of Chuzhou. He saw the Laṅkāvatāra Sūtra (楞伽經) in a monastery, the handwriting as fresh as new, and realized that his previous life was a monk who transcribed scriptures. The previous life of Chancellor Zeng Gongliang was a monk of the Qingcao Hall (青草堂) of the Chan (禪) sect. A courtesan in Yingzhou (穎州) could emit the fragrance of lotus flowers from her mouth. A monk from Shu (蜀) said that this woman was a nun in her previous life, reciting the Lotus Sūtra (法華經) for thirty years. During the reign of Emperor Zhezong, Su Shi's (蘇軾) previous life was Chan Master Wuzu Jie (五祖戒禪師). Releasing Life and Prohibiting Killing Emperor Wen of Sui (隋文帝) issued an edict stipulating that no life should be killed in the empire during the first, fifth, and ninth months, as well as on the six fasting days (六齋日). Chan Master Zhiyi (智者禪師) went to Yuezhou (岳州) to lecture on the Golden Light Sutra (金光明經), transforming one prefecture and five counties, with more than a thousand places ceasing fishing and hunting. Emperor Wu of Liang (梁武帝) ordered that physicians of the imperial hospital should not use animals as medicine, and that sacrifices in suburban and ancestral temples should be replaced with flour-based offerings, with vegetables and fruits used in ancestral temples. Emperor Xianwen of Northern Wei (北魏獻文) ordered that no livestock should be used in sacrifices to heaven, earth, ancestral shrines, and altars, saving the lives of 75,000 animals annually. Emperor Wenxuan of Northern Qi (北齊文宣) took vows not to eat meat and prohibited slaughter within the territory. Emperor Gaozu of Tang (唐高祖) issued an edict stipulating that executions, slaughter, and fishing were prohibited during the first, fifth, and ninth months, as well as on the ten fasting days of each month. Empress Wu (武后) ordered the prohibition of slaughter and fishing throughout the empire. Emperor Suzong of Tang (唐肅宗) ordered the establishment of release ponds (放生池) throughout the empire, totaling eighty-one, with Yan Zhenqing (顏真卿) composing the inscriptions. Emperor Taizu of Song (宋太祖) issued an edict stipulating that commoners were not allowed to hunt, trap, or shoot from the second to the ninth month, and this was written into law. Emperor Zhenzong of Song (宋真宗) ordered that all release ponds in prefectures and counties throughout the empire should be restored. In places without ponds, fishing and hunting were prohibited within five li (里) of cities in the prefectures along the Yangtze and Huai Rivers. Pan Hua (潘華), the magistrate of Zhuji (諸暨), following the Samantabhadra Repentance Method (普賢懺法), prohibited the catching of fish in rivers and lakes. When he was summoned back to the capital by imperial decree, he dreamed of countless fish transforming into human form, their cries shaking the heavens, all saying, 'The elder has left, and we are doomed to be cooked.' The Indian monk Ciyun (慈雲) requested that West Lake (西湖) be designated as a release pond. Every year on the eighth day of the fourth month, the people of the prefecture gathered on the lake to release fish and birds, wishing the emperor longevity. During the reign of Emperor Renzong, Dharma Master Fazhi (法智) of Yanqing Temple (延慶寺) in Siming (四明) released fish and birds every year on the Buddha's birthday to wish the emperor long life. The prefecture reported this to the court, and the emperor ordered the privy councilor Liu Yun (劉筠) to compose an inscription to be erected at the temple.

門。

祈禱災異

晉簡文。有烏巢太極殿。召尼道容授八關齋戒。烏運巢而去○妖星為變。召沙門法曠行懺。星為之沒○孝武。西天涉公至長安。常咒龍致雨。秦主尊事之。

齊武帝不豫。召諸沙門祈佛。感天香滿殿聖僧振錫　北魏節閔國子博士盧景祐通佛法。從兄作亂累及景祐。至心誦經枷鎖自脫。

隋文帝。亢旱。曇延法師升御座。帝及群臣受八關齋戒。俄而雨注。

唐太宗。詔京城諸郡僧道。轉經行道七日夜。祈保秋成。每歲正七月為式○詔京城沙門。每月二十七日行道。轉仁王經。為國祈福○詔凈禪師至京祈雨。感白虹晝見。大雨通濟○中宗。詔菩提流志結壇祈雨。三日大澍。

玄宗。康居入𡨥安西。詔不空誦仁王咒。感北天王子神兵現。五國奔潰○代宗。吐蕃逼京師。內出仁王經。詔不空置百高座講經。寇平○敕灌頂道場。選沙門二七員。為國長誦佛頂咒○彗星見於東方。詔不空行法。星為殞。春夏不雨。建壇祈禱。大雨沾足○當陽節度張昭。請沙門自覺曰。聞龍神依師聽經忘其行雨。愿起大悲。師焚香遙祝。云起大雨。

宋太祖。幸相國寺祈雨。設千僧齋○上幸相國寺祈雨。進蔬食雨大濟○將郊天雨不止。遣使禱無畏真身塔。及期而霽○真宗。亢旱梵僧于金

【現代漢語翻譯】 現代漢語譯本： 門。

祈禱消災解難

晉簡文帝時期，有烏鴉在太極殿築巢。簡文帝召見尼姑道容，傳授八關齋戒。烏鴉隨即叼著巢飛走了。妖星出現異象，簡文帝召沙門法曠舉行懺悔儀式，妖星因此消失。孝武帝時期，西天僧人涉公來到長安，他經常唸咒召喚龍來降雨，秦王非常尊敬他。

齊武帝生病，召集眾沙門祈求佛陀保佑，感應到天香充滿殿宇，聖僧搖動錫杖。 北魏時期，節閔帝的國子博士盧景祐精通佛法。他的堂兄作亂，牽連到盧景祐。盧景祐一心誦經，枷鎖自行脫落。

隋文帝時期，發生嚴重旱災。曇延法師登上御座，文帝和群臣一起受持八關齋戒，不久就下起了大雨。

唐太宗時期，下詔京城各郡的僧人和道士，誦經修行七天七夜，祈求秋季豐收。此後每年正月七月都成為慣例。唐太宗還下詔京城的沙門，每月二十七日舉行法會，誦讀《仁王經》，為國家祈福。唐太宗下詔請凈禪師到京城祈雨，感應到白虹在白天出現，大雨普降。唐中宗時期，下詔菩提流志結壇祈雨，三天後下起了大雨。

唐玄宗時期，康居入侵安西，玄宗下詔不空誦讀《仁王咒》，感應到北方天王子的神兵顯現，五國軍隊潰敗。唐代宗時期，吐蕃軍隊逼近京師，朝廷取出《仁王經》，下詔不空設定百座高座講解經文，叛亂平定。唐代宗敕令灌頂道場，選拔二十八名沙門，為國家長久誦讀《佛頂咒》。彗星出現在東方，玄宗下詔不空舉行法事，彗星因此隕落。春夏兩季沒有下雨，於是建立祭壇祈禱，下起了充足的雨水。當陽節度使張昭，請沙門自覺說：『聽說龍神依附法師聽經，忘記了降雨。』希望法師發起大悲心。自覺焚香遙祝，云起大雨。

宋太祖時期，到相國寺祈雨，設定千僧齋。太祖到相國寺祈雨，吃素食，天降大雨緩解旱情。將要舉行郊祭，但雨一直下個不停，於是派遣使者禱告無畏真身的塔，到期天就放晴了。宋真宗時期，發生嚴重旱災，梵僧在金

【English Translation】 English version: Gate.

Prayers for Averting Disasters

During the reign of Emperor Jianwen of the Jin Dynasty, crows nested in the Taiji Hall. Emperor Jianwen summoned the nun Daorong and instructed her to observe the Eight Precepts. The crows then carried their nests away. When an ominous star appeared, Emperor Jianwen summoned the Shramana Fakuang to perform repentance rituals, and the star disappeared as a result. During the reign of Emperor Xiaowu, the monk Shegong from the Western Regions arrived in Chang'an. He often chanted mantras to summon dragons to bring rain, and the ruler of Qin greatly respected him.

When Emperor Wu of the Qi Dynasty fell ill, he summoned many Shramanas to pray to the Buddha for blessings. They sensed a heavenly fragrance filling the hall, and a holy monk shook his staff. During the Northern Wei Dynasty, Lu Jingyou, a scholar of the Imperial Academy under Emperor Jiemin, was well-versed in Buddhism. His cousin rebelled, implicating Lu Jingyou. Lu Jingyou single-mindedly recited scriptures, and his shackles fell off by themselves.

During the reign of Emperor Wen of the Sui Dynasty, there was a severe drought. Dharma Master Tanyan ascended the throne, and Emperor Wen and his officials observed the Eight Precepts together. Soon after, heavy rain fell.

During the reign of Emperor Taizong of the Tang Dynasty, he issued an edict to the monks and Taoists in the capital and surrounding prefectures to recite scriptures and practice the Way for seven days and nights, praying for a bountiful autumn harvest. This became a regular practice every seventh month of the year. Emperor Taizong also issued an edict for the Shramanas in the capital to hold a Dharma assembly on the 27th of each month, reciting the Renwang Sutra (Sutra of Humane Kings) to pray for the country's well-being. Emperor Taizong summoned Chan Master Jing to the capital to pray for rain, and a white rainbow appeared in broad daylight, followed by widespread rain. During the reign of Emperor Zhongzong of the Tang Dynasty, he issued an edict for Bodhiruci to build an altar to pray for rain, and heavy rain fell after three days.

During the reign of Emperor Xuanzong of the Tang Dynasty, Kangju invaded Anxi. Emperor Xuanzong ordered Bukong to recite the Renwang Mantra, and the divine soldiers of the Northern Heavenly King appeared, causing the armies of the five countries to collapse. During the reign of Emperor Daizong of the Tang Dynasty, the Tubo army approached the capital. The court brought out the Renwang Sutra and ordered Bukong to set up a hundred high seats to lecture on the sutra, and the rebellion was quelled. Emperor Daizong ordered the initiation site to select twenty-eight Shramanas to recite the Buddha's Crown Mantra for the long-term benefit of the country. A comet appeared in the east, and Emperor Xuanzong ordered Bukong to perform rituals, causing the comet to fall. There was no rain in the spring and summer, so an altar was built to pray, and sufficient rain fell. Zhang Zhao, the military commissioner of Dangyang, asked the Shramana Zijue, saying, 'I heard that the dragon gods are attached to the Dharma Master listening to the scriptures and have forgotten to bring rain.' He hoped that the Dharma Master would arouse great compassion. Zijue burned incense and prayed remotely, and clouds gathered and heavy rain fell.

During the reign of Emperor Taizu of the Song Dynasty, he went to Xiangguo Temple to pray for rain and offered a thousand-monk feast. Emperor Taizu went to Xiangguo Temple to pray for rain, ate vegetarian food, and heavy rain fell, relieving the drought. When the suburban sacrifice was about to be held, but the rain continued to fall, he sent an envoy to pray to the pagoda containing the true body of Wuwei, and the weather cleared on the appointed day. During the reign of Emperor Zhenzong of the Song Dynasty, there was a severe drought, and a Brahman monk at Jin

明池立壇咒龍。須臾雨至○神宗。夏旱。上于禁中齋禱。夢神僧空中吐霧。覺而大雨。敕求其像。得之相國寺閣第十三尊羅漢○哲宗升法師居興福。趙清獻公帥越。亢旱大疫。迎大士懇禱。一夕雨注疫病亦息。因奏所居曰圓通○高宗。孟後去國南向。奉摩利支天像以護身○李玨避虜遇乘車人。教持摩利支天尊號。獲免兵厄○金虜入杭。上親詣上竺大士殿恭禱。為戰沒者修水陸供。有夢戰死者相慶得生善趣○大旱。詔道法師祈雨。師咒四鮮鯽投諸江。雨大洽○淫雨不止。遣內侍禱上竺大士。施玉器七寶冠。

國朝典故(聖節　內道場　功德院　國諱)

北魏太武。誕生之節。始詔天下佛寺建祝壽道場。

唐玄宗。詔天下寺觀建天長節祝壽道場。

敕僧道遇千秋節。開元寺行道散齋○德宗誕節。詔澄觀法師。入內殿講經○文宗。詔聖節宰臣百僚詣寺設千僧齋○昭宗。聖節。敕兩街僧道。入內殿談論○景宗聖節。敕寺觀設齋禁屠釣。

梁太祖大明節。敕百官詣寺行香祝壽。

唐莊宗聖節。敕僧錄云辯與道士入內談論。

周太祖聖節。宰臣百僚詣寺觀建祝壽道場。

宋太祖長春節。宰相范質制祝壽齋疏云云。

長春節。詔沙門殿試經律論義十條○欽宗詔道君聖節仍就

【現代漢語翻譯】 現代漢語譯本 明池設立壇場，唸誦咒語祈求龍神降雨。不久，果然下雨。（神宗時期）夏天發生旱災，皇帝在皇宮中齋戒祈禱。夢見有神僧在空中吐出霧氣，醒來后就下起了大雨。皇帝下令尋找夢中神僧的畫像，在相國寺閣的第十三尊羅漢像找到了。（哲宗時期）升法師住在興福寺。趙清獻公擔任越州長官時，發生嚴重的旱災和瘟疫。迎請大士（菩薩）懇切祈禱，一夜之間下起大雨，瘟疫也平息了。因此上奏將他所居住的地方命名為圓通。（高宗時期）孟皇后離開國家南下，供奉摩利支天（Marici）的畫像來保護自身。（李玨）爲了躲避敵寇，遇到一位乘坐車輛的人，教他持誦摩利支天（Marici）的尊號，從而免遭兵禍。（金兵）攻入杭州，皇帝親自前往上竺大士殿恭敬祈禱，為戰死的人修建水陸道場（大型佛教法事），有夢見戰死的人互相慶賀得以轉生到好的去處。（發生大旱）皇帝下詔道法師祈雨，道法師唸咒后將四條新鮮的鯽魚投入江中，隨即下起了大雨。（連綿陰雨不止）派遣內侍前往上竺大士處祈禱，並供奉玉器和七寶冠。

國朝典故（聖節，內道場，功德院，國諱）

北魏太武帝誕生之日，開始下詔天下佛寺建立祝壽道場。

唐玄宗下詔天下寺觀建立天長節祝壽道場。

皇帝敕令僧人和道士在千秋節（皇帝生日）時，開元寺舉行法事並提供齋飯。（德宗）皇帝誕辰，下詔澄觀法師進入內殿講解經書。（文宗）皇帝下詔聖節（皇帝生日）宰相和百官前往寺廟設定千僧齋（供養一千名僧人的齋飯）。（昭宗）聖節（皇帝生日），敕令兩街的僧人和道士進入內殿談論佛法和道法。（景宗）聖節（皇帝生日），敕令寺廟和道觀設定齋飯，禁止屠殺和釣魚。

梁太祖大明節（皇帝生日），敕令百官前往寺廟行香祝壽。

唐莊宗聖節（皇帝生日），敕令僧錄云辯和道士進入內殿談論。

周太祖聖節（皇帝生日），宰相和百官前往寺廟和道觀建立祝壽道場。

宋太祖長春節（皇帝生日），宰相范質撰寫祝壽齋疏。

長春節（皇帝生日），下詔沙門在殿試中考經律論義十條。（欽宗）皇帝下詔道君聖節（皇帝生日）仍然按照舊例進行。

【English Translation】 English version Mingchi established an altar and chanted mantras to pray for rain from the dragon gods. Soon after, it rained. (During the Shenzong era) There was a drought in the summer, and the emperor fasted and prayed in the palace. He dreamed of a divine monk spitting mist in the air, and when he woke up, it rained heavily. The emperor ordered a search for the image of the divine monk in the dream, and it was found in the thirteenth Arhat statue in the Xiangguo Temple Pavilion. (During the Zhezong era) Dharma Master Sheng lived in Xingfu Temple. When Zhao Qingxian was the governor of Yuezhou, there was a severe drought and plague. He welcomed the Great Being (Bodhisattva) and earnestly prayed, and overnight it rained heavily, and the plague subsided. Therefore, he memorialized to name his residence Yuantong. (During the Gaozong era) Empress Meng left the country and went south, enshrining the image of Marici (摩利支天) to protect herself. (Li Jue) encountered a person in a carriage while fleeing from the enemy, who taught him to recite the honorable name of Marici (摩利支天), thus avoiding the calamity of war. (The Jin troops) entered Hangzhou, and the emperor personally went to the Great Being Hall of Shangzhu Temple to pray respectfully, and held a Water and Land Dharma Assembly (a large Buddhist service) for those who died in battle. Some dreamed of those who died in battle congratulating each other on being reborn in good realms. (There was a severe drought) The emperor ordered Dharma Master Dao to pray for rain. Dharma Master Dao chanted mantras and threw four fresh crucian carp into the river, and then it rained heavily. (Continuous rain did not stop) He sent an attendant to pray to the Great Being of Shangzhu Temple, and offered jade artifacts and a seven-treasure crown.

National Dynasty Anecdotes (Holy Day, Inner Dharma Assembly, Merit Temple, National Taboo)

Emperor Taiwu of the Northern Wei Dynasty, on the occasion of his birth, first issued an edict to establish longevity Dharma Assemblies in Buddhist temples throughout the country.

Emperor Xuanzong of the Tang Dynasty issued an edict to establish Tianchang Festival longevity Dharma Assemblies in temples and monasteries throughout the country.

The emperor ordered monks and Taoists to hold ceremonies and offer vegetarian meals at Kaiyuan Temple during the Qianqiu Festival (the emperor's birthday). (Emperor Dezong) On the emperor's birthday, he ordered Dharma Master Chengguan to enter the inner palace to explain the scriptures. (Emperor Wenzong) The emperor ordered the prime minister and officials to go to the temple to set up a thousand-monk vegetarian feast (offering vegetarian meals to a thousand monks) on the Holy Day (the emperor's birthday). (Emperor Zhaozong) On the Holy Day (the emperor's birthday), he ordered monks and Taoists from both streets to enter the inner palace to discuss Buddhism and Taoism. (Emperor Jingzong) On the Holy Day (the emperor's birthday), he ordered temples and monasteries to set up vegetarian meals and prohibit killing and fishing.

Emperor Taizu of Liang, on the Daming Festival (the emperor's birthday), ordered officials to go to the temple to offer incense and wish him longevity.

Emperor Zhuangzong of the Tang Dynasty, on the Holy Day (the emperor's birthday), ordered the monk registrar Yunbian and Taoists to enter the inner palace to discuss.

Emperor Taizu of the Zhou Dynasty, on the Holy Day (the emperor's birthday), the prime minister and officials went to temples and monasteries to establish longevity Dharma Assemblies.

Emperor Taizu of the Song Dynasty, on the Changchun Festival (the emperor's birthday), Prime Minister Fan Zhi wrote a memorial for the longevity vegetarian feast.

On the Changchun Festival (the emperor's birthday), he ordered the Shamen to test ten articles of scriptures, precepts, and treatises in the palace examination. (Emperor Qinzong) The emperor ordered that the Daojun Holy Day (the emperor's birthday) should still be carried out as before.

道觀。若乾龍節仍就佛寺。一依祖宗舊法。

晉孝武內殿奉佛。召沙門居中行道。

唐代宗。敕百沙門于禁中唸誦。謂之內道場○敕大明宮建道場。感佛光現。

宋太宗。贊寧僧統入見滋福殿。其處安佛像經藏。立剎聲鐘。即內道場○詔兩街供奉僧于內殿建道場為民祈福○孝宗建內觀堂。詔上竺訥法師。領五十僧入脩金光明懺。歲以為常。

唐睿宗。敕貴妃公主。始建功德院○代宗詔輔相大臣。始建功德院。

宋徽宗。敕照祖宗舊法。應勛臣戚里功德墳寺自造屋置田。止賜額蠲免科敷。聽本家請住持。不許指佔有額寺院○高宗。司諫陳公輔上疏。應臣僚前曾陳乞有額寺院充墳寺功德者。乞照祖宗成法。並與改正○理宗。臣僚言。乞將宰執指佔有額寺院。並與追正。

宋孝武。敕文帝忌日。于中興寺建八關齋。從臣袁敏孫更進魚肉。帝怒免官。

唐太宗。敕先朝忌辰。于章敬寺行香設齋中宗。詔七朝忌辰。于內殿設齋行香○玄宗。敕僧道遇國忌。就龍興寺行道散齋○宣宗。敕列聖忌辰。並詣僧寺行香如舊典(時當武宗沙汰之後)○敕州郡國忌行香。不得攜酒肉入寺。

晉天福。敕國忌。宰臣百僚詣寺行香飯僧。

宋太宗。詔國忌。宰相已下。詣寺觀行香禁腥酒

【現代漢語翻譯】 現代漢語譯本 道觀（道教寺廟）。如果乾龍節仍然在佛寺舉行，一切依照祖宗舊法。

晉孝武帝在內殿供奉佛像，召請沙門（出家僧人）在宮中舉行佛事。

唐代宗敕令一百位沙門在皇宮禁中唸誦經文，稱之為內道場。他還敕令在大明宮建立道場，感應到佛光顯現。

宋太宗時，贊寧僧統（僧官名）入宮覲見於滋福殿。殿內安放佛像和經書，設立佛塔和鐘，即為內道場。太宗還詔令兩街供奉僧在內殿建立道場，為百姓祈福。宋孝宗建立內觀堂，詔令上竺寺的訥法師帶領五十位僧人入內修習《金光明懺》，每年照例舉行。

唐睿宗敕令貴妃和公主開始建造功德院（為祈福而設的寺院）。唐代宗詔令輔相大臣開始建造功德院。

宋徽宗敕令依照祖宗舊法，勛臣和外戚建造功德墳寺，可以自己建造房屋，購置田地，只賜予寺額並免除賦稅，允許本家延請住持，但不允許指佔有寺額的寺院。宋高宗時，司諫陳公輔上疏，認為臣僚之前曾經陳請將有寺額的寺院充作墳寺功德，請求依照祖宗成法，一併予以改正。宋理宗時，有臣僚上言，請求將宰相指佔有寺額的寺院，一併予以追究改正。

宋孝武帝敕令在文帝忌日，于中興寺舉辦八關齋會。隨從大臣袁敏孫仍然食用魚肉，孝武帝大怒，將其免官。

唐太宗敕令在先朝皇帝的忌辰，于章敬寺舉行行香設齋儀式。唐中宗詔令在七位先朝皇帝的忌辰，于內殿設齋行香。唐玄宗敕令僧人和道士在遇到國家忌日時，在龍興寺舉行佛事和散齋儀式。唐宣宗敕令列代聖人的忌辰，都前往僧寺行香，依照舊典（當時正值武宗滅佛之後）。他還敕令州郡在國家忌日行香時，不得攜帶酒肉進入寺廟。

晉天福年間，敕令在國家忌日，宰相和百官前往寺廟行香並齋飯僧人。

宋太宗詔令在國家忌日，宰相以下官員前往寺觀行香，禁止葷腥和酒類。

【English Translation】 English version Taoist temples (Taoist monasteries). If the Qianlong Festival is still held in Buddhist temples, everything should follow the old ancestral laws.

Emperor Xiaowu of the Jin Dynasty enshrined Buddha statues in the inner palace and summoned Shamen (ordained monks) to perform Buddhist rituals in the palace.

Emperor Daizong of the Tang Dynasty ordered one hundred Shamen to recite scriptures in the imperial palace, calling it the Inner Dharma Assembly. He also ordered the establishment of a Dharma Assembly in the Daming Palace, and felt the manifestation of Buddha's light.

During the reign of Emperor Taizong of the Song Dynasty, the Sangha Administrator Zanning (a monastic official) entered the palace to meet with the emperor at the Zifu Hall. Buddha statues and scriptures were placed in the hall, and a pagoda and bell were erected, which became the Inner Dharma Assembly. Emperor Taizong also ordered the monks serving in the two streets to establish a Dharma Assembly in the inner palace to pray for blessings for the people. Emperor Xiaozong of the Song Dynasty established the Inner Observation Hall and ordered Dharma Master Ne of Shangzhu Temple to lead fifty monks to enter and practice the 'Golden Light Repentance,' which was held annually as a regular event.

Emperor Ruizong of the Tang Dynasty ordered the imperial concubines and princesses to begin building Merit Houses (temples established for praying for blessings). Emperor Daizong of the Tang Dynasty ordered the assistant ministers to begin building Merit Houses.

Emperor Huizong of the Song Dynasty ordered that according to the old ancestral laws, meritorious officials and relatives of the imperial family could build Merit Grave Temples, construct their own houses, and purchase land. They would only be granted a temple plaque and exempted from taxes, and they were allowed to invite abbots from their own families, but they were not allowed to occupy temples with existing plaques. During the reign of Emperor Gaozong of the Song Dynasty, the Supervising Censor Chen Gongfu submitted a memorial, stating that officials had previously requested to use temples with plaques as Merit Grave Temples, and requested that they be corrected according to the ancestral laws. During the reign of Emperor Lizong of the Song Dynasty, officials reported that they requested that the temples with plaques occupied by the prime ministers be investigated and corrected.

Emperor Xiaowu of the Song Dynasty ordered that on the anniversary of Emperor Wen's death, an Eight Precepts Fasting Assembly be held at Zhongxing Temple. The attending minister Yuan Min-sun still ate fish and meat, and Emperor Xiaowu was furious and dismissed him from office.

Emperor Taizong of the Tang Dynasty ordered that on the anniversary of the death of the previous emperors, incense offerings and vegetarian feasts be held at Zhangjing Temple. Emperor Zhongzong of the Tang Dynasty ordered that on the anniversary of the death of the seven previous emperors, vegetarian feasts and incense offerings be held in the inner palace. Emperor Xuanzong of the Tang Dynasty ordered that when monks and Taoists encountered national memorial days, they should hold Buddhist rituals and distribute vegetarian meals at Longxing Temple. Emperor Xuanzong of the Tang Dynasty ordered that on the anniversary of the death of the past sages, incense offerings should be made at the monasteries according to the old customs (at that time, it was after Emperor Wuzong's suppression of Buddhism). He also ordered that when prefectures and counties made incense offerings on national memorial days, they should not bring wine and meat into the temples.

During the Tianfu period of the Jin Dynasty, it was ordered that on national memorial days, the prime minister and all officials should go to the temples to offer incense and provide vegetarian meals to the monks.

Emperor Taizong of the Song Dynasty ordered that on national memorial days, officials below the prime minister should go to the temples and monasteries to offer incense, and the consumption of meat and alcohol was prohibited.

。

諸國朝貢

晉武帝。扶南國遣使。進金佛像牙塔○安帝。師子國進玉佛像。高四尺二寸。

宋文帝。迦毗羅國。師子國。訶羅陀國訶羅單國。阇婆國。五國咸遣使入貢。

齊東昏侯。扶桑國僧惠深來京師。

梁武帝。于陀利國入貢云。東土有聖王出○扶南國沙門進珊瑚佛像○盤盤國遣使進佛牙○丹丹國遣使進佛像○扶南國遣使朝貢。請佛像經論○百濟國遣使朝貢請經論○于闐國遣使貢玉佛像。

唐太宗。高麗三國沙門僧愿。入中國學佛法。

德宗。吐蕃遣使乞賜沙門善講佛理者。上令良琇往赴。

宋太祖。高麗沙門諦觀。持天臺論疏。至中國謁螺溪法師○高麗國君遣三十六僧來中國。學永明壽禪師。至今法眼一宗盛行海外○西天沙門可智等來朝○西天沙門蘇葛陀來貢佛舍利文殊華○西天沙門彌羅來貢梵經○于闐國沙門善名七人來○高昌國遣僧法淵。貢辟支佛牙○太宗。西天沙門吉祥來進梵經○沙門繼縱自西天還。貢梵經舍利塔○中天竺沙門缽納摩來。貢舍利塔○天竺沙門護羅來貢梵經○沙門光遠遊西天還。進西竺王子表。貢釋迦舍利○沙門法遇自西天還。貢佛頂舍利梵經○沙門重達自西天還。進佛舍利梵經○中天竺沙門補陀來。進舍利梵經○占城國沙門凈戒詣

【現代漢語翻譯】 現代漢語譯本 諸國朝貢

晉武帝時期，扶南國派遣使者進貢金佛和象牙塔。

安帝時期，師子國進獻玉佛像，高四尺二寸。

宋文帝時期，迦毗羅國（Kapilavastu），師子國（Sri Lanka），訶羅陀國，訶羅單國，阇婆國（Java），這五個國家都派遣使者前來進貢。

齊東昏侯時期，扶桑國（Japan）的僧人惠深來到京師。

梁武帝時期，于陀利國進貢時說：『東土有聖王出現。』

扶南國的沙門進獻珊瑚佛像。

盤盤國派遣使者進獻佛牙。

丹丹國派遣使者進獻佛像。

扶南國派遣使者朝貢，請求佛像和經論。

百濟國派遣使者朝貢，請求經論。

于闐國派遣使者進貢玉佛像。

唐太宗時期，高麗三國（Three Kingdoms of Korea）的沙門僧愿來到中國學習佛法。

德宗時期，吐蕃派遣使者請求賜予擅長講解佛理的沙門。皇帝派遣良琇前去。

宋太祖時期，高麗沙門諦觀帶著天臺宗的論疏來到中國，拜謁螺溪法師。

高麗國君派遣三十六位僧人來到中國，向永明延壽禪師學習。至今，法眼宗在海外盛行。

西天（India）的沙門可智等人前來朝拜。

西天沙門蘇葛陀前來進貢佛舍利和文殊菩薩像。

西天沙門彌羅前來進貢梵文經典。

于闐國的沙門善名等七人前來。

高昌國派遣僧人法淵進貢辟支佛（Pratyekabuddha）的牙齒。

太宗時期，西天沙門吉祥前來進獻梵文經典。

沙門繼縱從西天返回，進貢梵文經典和舍利塔。

中天竺（Central India）沙門缽納摩前來進貢舍利塔。

天竺沙門護羅前來進貢梵文經典。

沙門光遠遊歷西天返回，進獻西竺王子的表文，進貢釋迦牟尼佛的舍利。

沙門法遇從西天返回，進貢佛頂舍利和梵文經典。

沙門重達從西天返回，進獻佛舍利和梵文經典。

中天竺沙門補陀前來進獻舍利和梵文經典。

占城國（Champa）的沙門凈戒前往。

【English Translation】 English version Tribute from Various Countries

During the reign of Emperor Wu of Jin, the Kingdom of Funan sent envoys to present a golden Buddha statue and an ivory pagoda.

During the reign of Emperor An, the Kingdom of Simhala (Sri Lanka) presented a jade Buddha statue, measuring four feet and two inches in height.

During the reign of Emperor Wen of the Song Dynasty, the Kingdom of Kapilavastu, the Kingdom of Simhala, the Kingdom of Harada, the Kingdom of Haradan, and the Kingdom of Java all sent envoys to offer tribute.

During the reign of the Eastern Marquis of Qi, the monk Hui Shen from the Kingdom of Fusang (Japan) came to the capital.

During the reign of Emperor Wu of the Liang Dynasty, the Kingdom of Utari presented tribute, saying, 'A sage king has appeared in the Eastern Land.'

A Shramana from the Kingdom of Funan presented a coral Buddha statue.

The Kingdom of Pan Pan sent envoys to present a Buddha's tooth.

The Kingdom of Dan Dan sent envoys to present a Buddha statue.

The Kingdom of Funan sent envoys to pay tribute and request Buddha statues, scriptures, and treatises.

The Kingdom of Baekje (one of the Three Kingdoms of Korea) sent envoys to pay tribute and request scriptures and treatises.

The Kingdom of Khotan sent envoys to present a jade Buddha statue.

During the reign of Emperor Taizong of the Tang Dynasty, the Shramana Seng Yuan from the Three Kingdoms of Korea came to China to study Buddhism.

During the reign of Emperor Dezong, Tubo (Tibetan Empire) sent envoys to request the bestowal of Shramanas skilled in explaining Buddhist principles. The Emperor ordered Liang Xiu to go.

During the reign of Emperor Taizu of the Song Dynasty, the Korean Shramana Di Guan brought Tiantai treatises and commentaries to China and visited Dharma Master Luoxi.

The ruler of the Kingdom of Goryeo (Korea) sent thirty-six monks to China to study with Chan Master Yongming Yanshou. To this day, the Fayan school flourishes overseas.

Shramanas Ke Zhi and others from Western India came to pay homage.

Shramana Sugeta from Western India came to present Buddha's relics and Manjushri flowers.

Shramana Miro from Western India came to present Sanskrit scriptures.

Shramana Shanming and seven others from the Kingdom of Khotan came.

The Kingdom of Gaochang sent the monk Fayuan to present a Pratyekabuddha's tooth.

During the reign of Emperor Taizong, Shramana Jixiang from Western India came to present Sanskrit scriptures.

Shramana Jizong returned from Western India, presenting Sanskrit scriptures and a relic pagoda.

Shramana Padmā from Central India came to present a relic pagoda.

Shramana Hura from India came to present Sanskrit scriptures.

Shramana Guangyuan traveled to Western India and returned, presenting a memorial from the prince of Western India, offering Shakyamuni's relics.

Shramana Fayu returned from Western India, presenting Buddha's crown relics and Sanskrit scriptures.

Shramana Chongda returned from Western India, presenting Buddha's relics and Sanskrit scriptures.

Shramana Putuo from Central India came to present relics and Sanskrit scriptures.

Shramana Jingjie from the Kingdom of Champa went to.

闕貢金銅鈴杵○高麗國王遣使。乞賜大經藏御製佛乘文集。詔給○日本國沙門奝然來朝。言其國傳襲六十四世。隋開皇中。遣使入中國求法華經。唐永徽四年。遣僧道照。入中國從奘法師傳法(云云備在通塞志)。奝然歸國。乞賜藏經。詔給○日本國法濟大師奝然。遣弟子嘉因祈干來朝○真宗祥符九年。北天竺沙門天覺。南天竺沙門妙德。西天竺沙門等。各進舍利梵經。中天竺沙門童壽來進梵經。東天竺沙門普積來進梵經。一歲之中五竺咸貢○日本國沙門寂照來。進無量壽佛像金字法華經○中天竺沙門你尾抳來。進舍利梵經○西天竺沙門佛護來進梵經○西天三藏法護來。進舍利梵經○北天沙門戒賢來進梵經○迦濕彌羅國沙門目羅失稽來進梵經○西天沙門達磨波來進梵經○西天沙門眾德來朝。進舍利梵經○中天竺沙門覺稱法戒來。進舍利梵經金剛座真容○般尼國沙門寂賢來進梵經○西天沙門知賢來。進舍利梵經○東女真國入貢。乞賜藏經○西天沙門愛賢進舍利梵經○西天沙門智吉祥來進梵經○西夏國奏。國內新建伽藍。乞賜藏經○神宗。日本國沙門成尋來朝○哲宗。高麗王子僧統義天來朝。蘇軾館伴。敕楊杰送往錢唐。受法于源法師。傳天臺教於天竺諫法師。傳律于靈芝照律師○孝宗。日本國遣使致書。四明郡庭棲心維

【現代漢語翻譯】 現代漢語譯本： 闕貢金銅鈴杵（quē gòng jīn tóng líng chǔ）：高麗國王派遣使者，請求賜予大經藏和御製佛乘文集，皇帝下詔同意。 日本國沙門奝然（chāo rán）來朝，說他們的國家已經傳襲了六十四世。隋朝開皇年間，曾派遣使者到中國求取《法華經》。唐朝永徽四年，派遣僧人道照（dào zhào）到中國，跟隨奘法師（Zàng Fǎshī，即玄奘）學習佛法（詳細情況記載在《通塞志》中）。奝然回國時，請求賜予藏經，皇帝下詔同意。 日本國法濟大師奝然，派遣弟子嘉因（jiā yīn）祈干來朝。 真宗祥符九年，北天竺沙門天覺（tiān jué）、南天竺沙門妙德（miào dé）、西天竺沙門等，各自進獻舍利和梵經。中天竺沙門童壽（tóng shòu）前來進獻梵經，東天竺沙門普積（pǔ jī）前來進獻梵經。一年之中，五天竺都來進貢。 日本國沙門寂照（jì zhào）前來，進獻無量壽佛像和金字《法華經》。 中天竺沙門你尾抳（nǐ wěi nǐ）前來，進獻舍利和梵經。 西天竺沙門佛護（fó hù）前來進獻梵經。 西天三藏法護（fǎ hù）前來，進獻舍利和梵經。 北天沙門戒賢（jiè xián）前來進獻梵經。 迦濕彌羅國沙門目羅失稽（mù luó shī jī）前來進獻梵經。 西天沙門達磨波（dá mó bō）前來進獻梵經。 西天沙門眾德（zhòng dé）來朝，進獻舍利和梵經。 中天竺沙門覺稱法戒（jué chēng fǎ jiè）前來，進獻舍利、梵經和金剛座真容（jīn gāng zuò zhēn róng，佛像）。 般尼國沙門寂賢（jì xián）前來進獻梵經。 西天沙門知賢（zhī xián）前來，進獻舍利和梵經。 東女真國前來進貢，請求賜予藏經。 西天沙門愛賢（ài xián）進獻舍利和梵經。 西天沙門智吉祥（zhì jí xiáng）前來進獻梵經。 西夏國上奏，國內新建伽藍（qié lán，寺廟），請求賜予藏經。 神宗時期，日本國沙門成尋（chéng xún）來朝。 哲宗時期，高麗王子僧統義天（yì tiān）來朝，蘇軾（sū shì）負責接待，皇帝下令楊杰（yáng jié）送他前往錢唐（qián táng），向源法師（yuán fǎ shī）學習佛法，向天竺諫法師（tiān zhú jiàn fǎ shī）傳授天臺教義，向靈芝照律師（líng zhī zhào lǜ shī）傳授戒律。 孝宗時期，日本國派遣使者送來書信，四明郡庭棲心維（sì míng jùn tíng qī xīn wéi）...

【English Translation】 English version: Quē Gòng Golden Bronze Bell and Pestle: The King of Goryeo (Korea) sent an envoy to request the bestowal of the Great Sutra Collection and the Imperial-made Buddhist Vehicle Literary Collection. An edict was issued to grant it. The Śrāmaṇa Chāorán from Japan came to the court, stating that their country had inherited the throne for sixty-four generations. During the Kaihuang era of the Sui Dynasty, they sent an envoy to China to seek the Lotus Sutra. In the fourth year of the Yonghui era of the Tang Dynasty, they sent the monk Dàozhào to China to learn the Dharma from Master Zàng (Xuánzàng). (Details are recorded in the 'Comprehensive Records of Communication'). When Chāorán returned to his country, he requested the bestowal of the Tripitaka. An edict was issued to grant it. Master Fǎjì Chāorán of Japan sent his disciple Jiāyīn Qígān to the court. In the ninth year of the Xiangfu era of Emperor Zhenzong, the Śrāmaṇa Tiānjué from North India, the Śrāmaṇa Miàodé from South India, and Śrāmaṇas from West India, each presented Śarīra (relics) and Sanskrit scriptures. The Śrāmaṇa Tóngshòu from Central India came to present Sanskrit scriptures, and the Śrāmaṇa Pǔjī from East India came to present Sanskrit scriptures. Within one year, all five regions of India made offerings. The Śrāmaṇa Jìzhào from Japan came to present an Amitābha Buddha statue and the Lotus Sutra written in gold letters. The Śrāmaṇa Nǐwěinǐ from Central India came to present Śarīra and Sanskrit scriptures. The Śrāmaṇa Fóhù from West India came to present Sanskrit scriptures. The Tripiṭaka Master Fǎhù from West India came to present Śarīra and Sanskrit scriptures. The Śrāmaṇa Jièxián from North India came to present Sanskrit scriptures. The Śrāmaṇa Mùluó Shījī from Kashmir came to present Sanskrit scriptures. The Śrāmaṇa Dámó Bō from West India came to present Sanskrit scriptures. The Śrāmaṇa Zhòngdé from West India came to the court, presenting Śarīra and Sanskrit scriptures. The Śrāmaṇa Juéchēng Fǎjiè from Central India came to present Śarīra, Sanskrit scriptures, and a true likeness of the Vajra Throne. The Śrāmaṇa Jìxián from Bānní came to present Sanskrit scriptures. The Śrāmaṇa Zhīxián from West India came to present Śarīra and Sanskrit scriptures. The Eastern Nüzhen (Jurchen) Kingdom paid tribute and requested the bestowal of the Tripitaka. The Śrāmaṇa Àixián from West India presented Śarīra and Sanskrit scriptures. The Śrāmaṇa Zhì Jíxiáng from West India came to present Sanskrit scriptures. The Western Xia Kingdom reported that new monasteries (Galan) had been built within the country and requested the bestowal of the Tripitaka. During the reign of Emperor Shenzong, the Śrāmaṇa Chéngxún from Japan came to the court. During the reign of Emperor Zhezong, Prince-Monk Yìtiān from Goryeo came to the court. Sū Shì was in charge of the reception, and an imperial order was issued for Yáng Jié to escort him to Qiantang to study the Dharma from Master Yuán, to transmit the Tiantai teachings to Preceptor Jiàn from India, and to transmit the Vinaya to Vinaya Master Língzhī Zhào. During the reign of Emperor Xiaozong, Japan sent an envoy with a letter. Qīxīn Wéi of Siming Prefecture...

那對使宣讀。斥其文義疏繆者。凡七處。

佛祖統紀卷第五十二(終)

聖祖開先

宋大宗天神降張守真家云。國祚延永過於有唐。詔封翊聖保德真君。○真宗方士王中立遇道人姓趙。自稱司命真君。九有瑞異。必先告中立○天神降於寢殿謂上曰。天書將降宜齋戒以受之。皇城司奏右承天門有帛書曳鴟吻上。內侍捧取視其文云。趙受命興于宋世七百九九。啟封宣文。其名大中祥符。凡三篇○登封泰山畢。詔司命真君為九天司命保生天尊。○昭三司使丁謂起玉清昭應宮。前殿曰太初。以奉玉皇。建閣以奉天書。後殿曰明慶。以奉聖祖(即九天司命天尊)。○詔天下建天慶觀。以奉三清玉皇及增設聖祖殿。○天神降於禁中謂上曰。吾人皇九人之一。是趙姓之始祖再降。乃軒轅黃帝。吾以後唐時下降。總治下方生趙氏之族今已百年。皇帝善撫育群生。乃乘黃云而去。是月大赦。上尊號聖祖上靈高道九天司命保生天尊。聖祖后曰元天大聖后。聖祖諱玄朗。詔中外不得斥犯。敕諸郡天慶觀增建聖祖殿。○遣李溥于建安軍監鑄玉皇聖祖二像。詔丁謂奉迎至京。奉安玉清昭應宮。○舍利見於玉清昭應宮聖祖明慶殿。○詔于大內丙地建景靈宮。以奉聖祖。

歷朝讖瑞

北齊居士陸法和。嘗題壁云。十年

【現代漢語翻譯】 現代漢語譯本： 那對使者宣讀了詔書，並駁斥其中文義疏漏謬誤之處，共有七處。

《佛祖統紀》卷第五十二（終）

聖祖開先

宋真宗時期，有天神降臨張守真家，聲稱宋朝國運將比唐朝更加長久。皇帝下詔封其為翊聖保德真君（神名）。宋真宗時期，方士王中立遇到一位姓趙的道人，自稱是司命真君（神名），說天下有祥瑞徵兆，一定會先告訴王中立。又有天神降臨皇帝寢殿，對皇帝說：『天書將要降臨，應該齋戒以接受。』皇城司奏報說，右承天門有帛書掛在鴟吻之上。內侍捧取觀看，其文寫道：『趙氏受命興于宋世，七百九十九年。』打開宣讀，其名為《大中祥符》，共有三篇。在泰山封禪完畢后，皇帝下詔尊司命真君為九天司命保生天尊（神名）。詔令三司使丁謂興建玉清昭應宮，前殿名為太初，用來供奉玉皇（神名）；建閣用來供奉天書；後殿名為明慶，用來供奉聖祖（即九天司命天尊）。皇帝下詔在天下各地興建天慶觀，用來供奉三清、玉皇，並增設聖祖殿。天神降臨禁中，對皇帝說：『我是人皇九人之一，是趙姓的始祖再次降臨。我就是軒轅黃帝。我從後唐時下降，總管下方趙氏一族已經一百年了。皇帝善於撫育眾生。』說完就乘著黃云離開了。當月大赦天下。皇帝尊號為聖祖上靈高道九天司命保生天尊，聖祖的配后被稱為元天大聖后。聖祖名諱為玄朗。皇帝下詔中外不得冒犯。敕令各郡天慶觀增建聖祖殿。派遣李溥在建安軍監造玉皇、聖祖二像。詔令丁謂奉迎至京城，供奉在玉清昭應宮。舍利在玉清昭應宮聖祖明慶殿顯現。皇帝下詔在大內丙地興建景靈宮，用來供奉聖祖。

歷朝讖瑞

北齊居士陸法和，曾經在墻壁上題寫道：『十年』

【English Translation】 English version: The envoy then read aloud the decree and refuted seven places where the meaning of the text was sparse and erroneous.

Comprehensive Records of Buddhas and Patriarchs, Volume 52 (End)

The Holy Ancestor Initiates

During the Song Dynasty's Emperor Dazong's reign, a celestial being descended upon Zhang Shouzhen's home, claiming that the Song Dynasty's reign would be longer than that of the Tang Dynasty. The emperor issued an edict to enshrine him as the Yisheng Baode Zhenjun (name of a deity). During Emperor Zhenzong's reign, the alchemist Wang Zhongli encountered a Daoist with the surname Zhao, who claimed to be the Siming Zhenjun (name of a deity), saying that auspicious omens in the world would first be reported to Wang Zhongli. A celestial being descended upon the emperor's bedroom, telling the emperor: 'A heavenly book is about to descend; you should fast and receive it.' The Imperial City Department reported that there was a silk book hanging on the owl-shaped ornament of the Right Chengtian Gate. An inner attendant held it up and examined it, and the text read: 'The Zhao family is destined to rise in the Song Dynasty for seven hundred and ninety-nine years.' It was opened and read aloud, and its name was 'Dazhong Xiangfu,' consisting of three chapters. After completing the Fengshan ceremony at Mount Tai, the emperor issued an edict to honor the Siming Zhenjun as the Jiutian Siming Baosheng Tianzun (name of a deity). He ordered the Three Departments Commissioner Ding Wei to build the Yuqing Zhaoying Palace, with the front hall named Taichu, to enshrine the Jade Emperor (name of a deity); a pavilion was built to enshrine the heavenly book; the rear hall was named Mingqing, to enshrine the Holy Ancestor (i.e., the Jiutian Siming Tianzun). The emperor issued an edict to build Tianqing Monasteries throughout the land to enshrine the Three Pure Ones and the Jade Emperor, and to add Holy Ancestor Halls. A celestial being descended within the forbidden palace, telling the emperor: 'I am one of the nine Human Sovereigns, and I am the first ancestor of the Zhao surname descending again. I am Xuanyuan Huangdi (the Yellow Emperor). I descended from the Later Tang Dynasty and have been in charge of the Zhao clan below for a hundred years. The emperor is good at nurturing all living beings.' After saying this, he left riding on yellow clouds. In that month, a general amnesty was granted. The emperor's title was honored as the Holy Ancestor Shangling Gaodao Jiutian Siming Baosheng Tianzun, and the Holy Ancestor's consort was called Yuantian Dasheng Hou. The Holy Ancestor's taboo name was Xuanlang. The emperor issued an edict that no one within or outside the court should violate it. He ordered the Tianqing Monasteries in various prefectures to add Holy Ancestor Halls. He sent Li Pu to Jian'an Army to supervise the casting of two statues of the Jade Emperor and the Holy Ancestor. He ordered Ding Wei to escort them to the capital and enshrine them in the Yuqing Zhaoying Palace. Sharira relics appeared in the Holy Ancestor Mingqing Hall of the Yuqing Zhaoying Palace. The emperor issued an edict to build the Jingling Palace in the Bing area of the Great Inner Palace to enshrine the Holy Ancestor.

Prophecies and Auspicious Omens of Past Dynasties

Lu Fahe, a lay Buddhist of the Northern Qi Dynasty, once wrote on a wall: 'Ten years.'

天子猶尚可(文宣十年)百日天子急如火(廢帝百日)。週年天子遞代坐(孝昭□及二人)。

懼涂削之不能滅。

隋文帝西天阇提斯那來上言。天竺獲石碑說。東方震旦國名大隋。城名大興。王名堅意。建立三寶。

唐大宗。原州奏。鴻池谷有五石。青質白文曰。太平天子李世民太子李治七佛八菩薩。敕遣使祭謝○帝得秘讖云。唐三世后。女主武王代有天下。太史令李淳風曰。其兆已成今在宮中。上曰疑似者殺之。對曰。天命不可易。遂止○肅宗詔沙門元皎建藥師道場。忽生李樹四十九莖○尼真如昇天見天帝。授天寶十三枚。以鎮下方。乃改元寶應(自肅宗至昭宗為十三代)○睿宗為相王。每出萬回告人曰。天子來矣。玄宗在藩謁之。撫其背曰。五十年太平天子。

宋太祖。生於洛陽。神光滿室。金色被體。嘗過長壽寺枕殿砥寢。僧守嚴見赤蛇出入上鼻。宋城有異僧指州地曰。不二十年當有帝王。由此建號○大宗太平四年。嘉州夾江縣民得玄石二。皆丹文。一曰君王萬歲。一曰趙二十一帝。緘其石來獻(本朝通鑑)○太平七年舒州奏貢端石。刻梁志公記云。吾觀四五朝後次丙子年趙號太平二十一帝。忽一日誌公降禁中。上親聞訓語。乃遣使詣鐘山奉齋。賜號道林真覺菩薩。○真宗取瑞石志

【現代漢語翻譯】 現代漢語譯本：即使是天子，也可能像文宣帝那樣短命（在位十年），或者像廢帝那樣僅僅在位百日就匆匆下臺，真是『百日天子急如火』。而那些能坐穩江山的天子，也只是像孝昭帝那樣，一代又一代地更替。

人們擔心即使塗改歷史，也無法完全掩蓋真相。

隋文帝時期，來自西方的阇提斯那（Jatisena，僧人名）上奏說，在天竺（India）發現了一塊石碑，上面記載著：東方震旦（China）國名為大隋，都城名為大興，國王名為堅意（堅定意志），大力弘揚佛法（建立三寶）。

唐太宗時期，原州上奏說，在鴻池谷發現了五塊石頭，石頭呈青色，上面有白色的文字，寫著：『太平天子李世民太子李治七佛八菩薩』。唐太宗下令派遣使者祭祀感謝上天。唐太宗還得到一個秘密的預言，說：『唐朝傳到三世之後，將有女主武王取代李唐，擁有天下。』太史令李淳風說：『這個徵兆已經顯現，現在就在宮中。』唐太宗說：『是不是可以把可疑的人都殺了？』李淳風回答說：『天命不可改變。』於是唐太宗就停止了追查。唐肅宗時期，下詔讓沙門元皎建立藥師道場，忽然長出四十九棵李樹。尼姑真如昇天，見到了天帝，天帝授予她天寶十三枚，用來鎮壓下方。於是改年號為寶應（從肅宗到昭宗共有十三代）。睿宗做相王的時候，每次出行，萬回（僧人名）都告訴別人說：『天子要來了。』玄宗還是藩王的時候去拜見睿宗，睿宗撫摸著他的背說：『你將是五十年太平天子。』

宋太祖出生在洛陽，出生時神光滿室，身上呈現金色。曾經在長壽寺休息，枕著殿堂的門檻睡覺，僧人守嚴看見一條赤蛇從他的鼻孔出入。宋城有個奇異的僧人指著州里的土地說：『不到二十年，這裡將會出現帝王。』因此在這裡建立國號。宋太宗太平四年，嘉州夾江縣的百姓得到兩塊玄石，上面都有紅色的文字。一塊寫著『君王萬歲』，一塊寫著『趙二十一帝』。他們把石頭封好獻給朝廷（出自《本朝通鑑》）。太平七年，舒州進貢端石，上面刻著梁志公（志公，僧人名）的記載，說：『我觀察到四五個朝代之後，到了丙子年，趙氏將號稱太平，傳二十一代帝王。』忽然有一天，志公降臨到皇宮中，宋真宗親自聽到了他的訓誡，於是派遣使者前往鐘山奉齋，賜予志公『道林真覺菩薩』的稱號。宋真宗還取走了瑞石的記載。

【English Translation】 English version: Even an emperor can have a short reign like Emperor Wenxuan (ten years) or Emperor Fei, who only lasted a hundred days, truly 'a hundred-day emperor is as fleeting as fire.' And those emperors who can sit firmly on the throne only replace each other generation after generation, like Emperor Xiaozhao.

People worry that even if history is altered, the truth cannot be completely concealed.

During the reign of Emperor Wen of Sui, Jatisena (name of a monk) from the West reported that a stone tablet was found in India, which recorded: The country of China in the East is named Great Sui, the capital is named Daxing, and the king is named Jianyi (firm will), vigorously promoting Buddhism (establishing the Three Jewels).

During the reign of Emperor Taizong of Tang, Yuanzhou reported that five stones were found in Hongchi Valley. The stones were cyan in color with white characters, which read: 'The Emperor of Great Peace, Li Shimin, Crown Prince Li Zhi, Seven Buddhas, Eight Bodhisattvas.' Emperor Taizong ordered envoys to offer sacrifices to thank Heaven. Emperor Taizong also received a secret prophecy, saying: 'After the Tang Dynasty has passed through three generations, a female ruler, King Wu, will replace the Li Tang and possess the world.' The Grand Astrologer Li Chunfeng said: 'This omen has already appeared and is now in the palace.' Emperor Taizong said: 'Is it possible to kill all the suspicious people?' Li Chunfeng replied: 'The mandate of heaven cannot be changed.' So Emperor Taizong stopped the investigation. During the reign of Emperor Suzong of Tang, he ordered the Shramana Yuanjiao to build a Bhaisajyaguru (Medicine Buddha) temple, and suddenly forty-nine plum trees grew. The nun Zhenru ascended to heaven and saw the Heavenly Emperor, who granted her thirteen Heavenly Treasures to suppress the lower realms. So the era name was changed to Baoying (there were thirteen generations from Suzong to Zhaozong). When Emperor Ruizong was the Prince of Xiang, Wan Hui (name of a monk) told people every time he went out: 'The emperor is coming.' When Xuanzong was still a prince, he visited Ruizong, who stroked his back and said: 'You will be the Emperor of Great Peace for fifty years.'

Emperor Taizu of Song was born in Luoyang. At birth, the room was filled with divine light, and his body was golden. He once rested in Changshou Temple, sleeping with his head on the threshold of the hall. The monk Shouyan saw a red snake entering and exiting his nostrils. A strange monk in Songcheng pointed to the land in the state and said: 'In less than twenty years, an emperor will appear here.' Therefore, the dynasty name was established here. In the fourth year of the Taiping era of Emperor Taizong of Song, the people of Jiajiang County in Jia Prefecture obtained two dark stones, both with red characters. One said 'Long live the monarch,' and the other said 'Zhao, the twenty-first emperor.' They sealed the stones and presented them to the court (from Comprehensive Mirror of Governance of the Present Dynasty). In the seventh year of the Taiping era, Shu Prefecture presented Duanshi stones, on which was engraved the record of Liang Zhigong (Zhigong, name of a monk), saying: 'I observe that after four or five dynasties, in the year of Bingzi, the Zhao family will be called Taiping and will pass on for twenty-one emperors.' Suddenly one day, Zhigong descended into the palace, and Emperor Zhenzong of Song personally heard his instructions, so he sent envoys to Zhongshan to offer sacrifices and bestowed Zhigong the title of 'Daolin True Enlightenment Bodhisattva.' Emperor Zhenzong of Song also took the record of the auspicious stones.

公記以示近臣。宰相王且曰。國家啟運在梁陳隋唐及五代后。太宗即位歲在丙子。今天尊臨降事皆符合。則知天命我宋其來久矣。上說○日本國入貢稱。國東祥光見中國天子聖明則應此瑞。詔日本建神光寺。○駐輦國來貢言。四十年海無風濤。意中國有聖人出。

先聖出家

漢高祖。過魯祠孔子。封九代孫騰為奉祠君。○元帝封孔子后霸為褒成君。○平帝封孔子后孔均為褒成侯○光武幸魯祠孔子。封其後志為褒成侯。○明帝幸闕里祠孔子。封十九代孫僖為褒成侯。○幸魯祠孔子。拜孔僖為郎中。

魏文帝封孔子二十一代孫羨為崇聖侯唐太宗詔以孔子為先聖。封其後為褒聖侯。

宋太宗。詔封孔子四十四代孫宣襲封文宣公。○真宗詔孔聖佑襲封文宣公。○仁宗詔孔宗愿龔封文宣公。○敕封四十六代孫宗愿為愆聖公。○神宗詔四十七代孫若蒙封愆聖公。○徽宗詔四十八代孫端友封愆聖公。○高宗詔寓衢州四十九代孫衍聖公𤤆卒。子搢襲封衍聖公是為五十代。

大儒名世

周曾子。名參。學孔子。為孝經。○子思孔子之孫。名伋。學于曾子。作中庸。○孟子。名軻。學于子思著書七篇。述堯舜之道。距楊墨言人性善。○荀卿。名況。著書名荀子。尊王黜霸。言人性惡。

漢哀帝

【現代漢語翻譯】 現代漢語譯本： 公卿們記錄下來給近臣看。宰相王旦說：『國家開創基業，歷經梁、陳、隋、唐以及五代之後，太宗皇帝即位那年是丙子年。如今種種天象和祥瑞都符合這些預兆，由此可知天命在我大宋，國運長久啊！』皇上聽了很高興。日本國來進貢時說：『我國東邊出現祥光，是因為中國天子聖明，所以才應驗了這種祥瑞。』皇上於是下詔讓日本建造神光寺。駐輦國來進貢時說：『四十年來海上沒有風浪，想必是中國有聖人出現。』 先聖出家 漢高祖，路過魯地祭祀孔子，封孔子九代孫孔騰為奉祀君。 漢元帝，封孔子後人孔霸為褒成君。 漢平帝，封孔子後人孔均為褒成侯。 漢光武帝，到魯地祭祀孔子，封他的後人孔志為褒成侯。 漢明帝，到闕里祭祀孔子，封孔子十九代孫孔僖為褒成侯。 漢明帝，到魯地祭祀孔子，任命孔僖為郎中。 魏文帝，封孔子二十一代孫孔羨為崇聖侯。 唐太宗，下詔尊稱孔子為先聖，封他的後人為褒聖侯。 宋太宗，下詔封孔子四十四代孫孔宣世襲文宣公的爵位。 宋真宗，下詔孔聖佑世襲文宣公的爵位。 宋仁宗，下詔孔宗愿世襲文宣公的爵位。 宋仁宗，敕封第四十六代孫孔宗愿為愆聖公。 宋神宗，下詔第四十七代孫孔若蒙封為愆聖公。 宋徽宗，下詔第四十八代孫孔端友封為愆聖公。 宋高宗，下詔居住在衢州的第四十九代孫衍聖公孔亶去世，他的兒子孔搢世襲衍聖公的爵位，是為第五十代。 大儒名世 周朝的曾子（Zengzi），名參（Shen），學習孔子（Kongzi）的思想，著有《孝經》。 子思（Zisi），孔子的孫子，名伋（Ji），向曾子學習，著有《中庸》。 孟子（Mengzi），名軻（Ke），向子思學習，著書七篇，闡述堯舜之道，批判楊朱（Yang Zhu）、墨翟（Mo Di）的學說，主張人性本善。 荀卿（Xun Qing），名況（Kuang），著書名為《荀子》，尊崇王道，貶斥霸道，主張人性本惡。 漢哀帝

【English Translation】 English version: The dukes recorded this and showed it to the close ministers. Prime Minister Wang Dan said, 'The nation's founding began after Liang, Chen, Sui, Tang, and the Five Dynasties. Emperor Taizong's enthronement year was Bingzi. Now, all the celestial phenomena and auspicious signs correspond to these omens, from which we know that the Mandate of Heaven is with our Great Song, and its destiny will be long!' The emperor was very pleased to hear this. When the country of Japan came to pay tribute, they said, 'Auspicious light appeared in the east of our country because the Chinese Emperor is wise and enlightened, so this auspicious sign is verified.' The emperor then issued an edict to have Japan build Shenguang Temple. When the country of Zhunian came to pay tribute, they said, 'For forty years, there have been no storms at sea, presumably because a sage has appeared in China.' The Former Sage Became a Monk Emperor Gaozu of the Han Dynasty, when passing through Lu, sacrificed to Confucius (Kongzi) and enfeoffed Kong Teng, the ninth-generation descendant of Confucius, as Lord of Offering. Emperor Yuan of the Han Dynasty enfeoffed Kong Ba, a descendant of Confucius, as Lord of Baocheng. Emperor Ping of the Han Dynasty enfeoffed Kong Jun, a descendant of Confucius, as Marquis of Baocheng. Emperor Guangwu of the Han Dynasty visited Lu to sacrifice to Confucius and enfeoffed Kong Zhi, his descendant, as Marquis of Baocheng. Emperor Ming of the Han Dynasty visited Que Li to sacrifice to Confucius and enfeoffed Kong Xi, the nineteenth-generation descendant of Confucius, as Marquis of Baocheng. Emperor Ming visited Lu to sacrifice to Confucius and appointed Kong Xi as a Gentleman of the Interior. Emperor Wen of the Wei Dynasty enfeoffed Kong Xian, the twenty-first-generation descendant of Confucius, as Marquis of Chongsheng. Emperor Taizong of the Tang Dynasty issued an edict honoring Confucius as the Former Sage and enfeoffed his descendants as Marquis of Baosheng. Emperor Taizong of the Song Dynasty issued an edict enfeoffing Kong Xuan, the forty-fourth-generation descendant of Confucius, to inherit the title of Duke Wensuan. Emperor Zhenzong of the Song Dynasty issued an edict for Kong Shengyou to inherit the title of Duke Wensuan. Emperor Renzong of the Song Dynasty issued an edict for Kong Zongyuan to inherit the title of Duke Wensuan. Emperor Renzong issued an imperial decree enfeoffing Kong Zongyuan, the forty-sixth-generation descendant, as Duke Qiansheng. Emperor Shenzong issued an edict enfeoffing Kong Ruomeng, the forty-seventh-generation descendant, as Duke Qiansheng. Emperor Huizong issued an edict enfeoffing Kong Duanyou, the forty-eighth-generation descendant, as Duke Qiansheng. Emperor Gaozong issued an edict that Kong Dan, the forty-ninth-generation descendant and Duke Yansheng, residing in Quzhou, had passed away, and his son Kong Jin inherited the title of Duke Yansheng, becoming the fiftieth generation. Great Confucian Scholars of Renown Zengzi (Zengzi) of the Zhou Dynasty, named Shen (Shen), studied the teachings of Confucius (Kongzi) and wrote the 'Classic of Filial Piety'. Zisi (Zisi), the grandson of Confucius, named Ji (Ji), studied under Zengzi and wrote the 'Doctrine of the Mean'. Mengzi (Mengzi), named Ke (Ke), studied under Zisi, wrote seven books, expounded the Way of Yao and Shun, refuted the doctrines of Yang Zhu (Yang Zhu) and Mo Di (Mo Di), and advocated that human nature is inherently good. Xun Qing (Xun Qing), named Kuang (Kuang), wrote a book called 'Xunzi', honored the Kingly Way, denounced the Hegemonic Way, and advocated that human nature is inherently evil. Emperor Ai of the Han Dynasty

。楊雄放易作太玄。放論語作法言。言人性善惡混。

隋文帝。王通續六經。門人謚曰文中子。弟子集問答之言。名曰中說。

唐太宗正觀二十一年。詔孟軻(元禮七年以鄒國公陪亨先聖廟。令不在從祀之列)左丘明(魯太史。孔子同時。用魯史為春秋。作傳。及作國語)穀梁赤(周魯人傳春秋)公羊高(周齊人傳春秋。赤高皆子夏門人)伏勝(秦二世博士。漢文帝時年九十。口授尚書于晁錯。初伏生值秦禁書。以尚書壁藏之。漢已定得二十九篇。以教濟南張生及歐陽生)毛莨(漢河間獻王傅士。師子夏。作毛詩故訓)高堂生(漢初為傅士。魯人。傳士禮十七篇)孔安國(漢武帝臨淮太守。孔子十一世孫。作尚書傳。古文孝經傳。論語訓解。)戴聖(漢九江太守。學禮於後倉。)劉向(漢成帝中壘校尉。著別錄新序說苑)何休(後漢獻帝時治公羊傳。作公羊墨守。左氏膏肓。穀梁廢疾)鄭眾(後漢司農卿。傳父興業。鄭康成注周禮。引司農者鄭眾也)馬融(後漢南郡太守注孝經。論語。詩易。尚書三禮)盧植(後漢中郎尚書師馬融。作尚書章句。三禮解詁)鄭康成(後漢司農卿。師馬融注易尚書三禮論語尚書大傳五經緯侯箋毛詩。破許悼五經異義。針何休左氏膏肓。發公羊墨守。起穀梁廢疾)服虔(後漢

【現代漢語翻譯】 楊雄模仿《易經》創作了《太玄》，模仿《論語》創作了《法言》，認為人性是善惡混雜的。

隋文帝時期，王通續寫六經，他的門人尊稱他為文中子。弟子們整理了他的問答之言，名為《中說》。

唐太宗貞觀二十一年，下詔讓孟軻（元禮七年以鄒國公的身份陪同祭祀先聖廟，但不在從祀之列）、左丘明（魯國太史，與孔子同時代，用魯國的史書為基礎創作了《春秋》，並作傳和《國語》）、穀梁赤（周朝魯國人，傳授《春秋》）、公羊高（周朝齊國人，傳授《春秋》，穀梁赤和公羊高都是子夏的門人）、伏勝（秦朝二世的博士，漢文帝時九十歲，口述《尚書》給晁錯。當初伏勝遇到秦朝焚書，把《尚書》藏在墻壁里。漢朝安定后得到二十九篇，用來教濟南的張生和歐陽生）、毛莨（漢朝河間獻王的老師，師從子夏，作《毛詩故訓》）、高堂生（漢朝初年為博士，魯國人，傳授《士禮》十七篇）、孔安國（漢武帝時任臨淮太守，孔子的十一世孫，作《尚書傳》、《古文孝經傳》、《論語訓解》）、戴聖（漢朝九江太守，向後倉學習禮）、劉向（漢成帝時任中壘校尉，著有《別錄》、《新序》、《說苑》）、何休（後漢獻帝時研究《公羊傳》，作《公羊墨守》、《左氏膏肓》、《穀梁廢疾》）、鄭眾（後漢司農卿，繼承父親鄭興的事業，鄭康成註釋《周禮》時，引用的司農就是鄭眾）、馬融（後漢南郡太守，註釋《孝經》、《論語》、《詩》、《易》、《尚書》、《三禮》）、盧植（後漢中郎將、尚書，師從馬融，作《尚書章句》、《三禮解詁》）、鄭康成（後漢司農卿，師從馬融，註釋《易經》、《尚書》、《三禮》、《論語》、《尚書大傳》、《五經緯侯》，駁斥許慎的《五經異義》，鍼砭何休的《左氏膏肓》，闡發《公羊墨守》，啓發《穀梁廢疾》）、服虔（後漢）

【English Translation】 Yang Xiong imitated the 'Classic of Changes' (Yi Jing) to create 'Supreme Mystery' (Tai Xuan), and imitated the 'Analects' (Lun Yu) to create 'Model Sayings' (Fa Yan), arguing that human nature is a mixture of good and evil.

During the reign of Emperor Wen of the Sui Dynasty, Wang Tong continued the Six Classics, and his disciples honored him as Master Wenzhong. His disciples compiled his question-and-answer sayings, named 'Sayings of Master Wenzhong' (Zhong Shuo).

In the twenty-first year of the Zhenguan era of Emperor Taizong of the Tang Dynasty, an edict was issued to have Mencius (Meng Ke) (posthumously honored as Duke of Zou in the seventh year of Yuanli, accompanying the ancestral temple of the Former Sage, but not among those entitled to receive sacrifices), Zuo Qiuming (Grand Historian of Lu, contemporary of Confucius, used the history of Lu as the basis for creating the 'Spring and Autumn Annals' (Chun Qiu), and wrote commentaries and the 'Discourses of the States' (Guo Yu)), Guliang Chi (a person from Lu during the Zhou Dynasty, transmitted the 'Spring and Autumn Annals'), Gongyang Gao (a person from Qi during the Zhou Dynasty, transmitted the 'Spring and Autumn Annals', both Guliang Chi and Gongyang Gao were disciples of Zixia), Fu Sheng (a Doctor of the Second Emperor of the Qin Dynasty, at the age of ninety during the reign of Emperor Wen of the Han Dynasty, orally dictated the 'Classic of Documents' (Shang Shu) to Chao Cuo. Initially, Fu Sheng encountered the Qin Dynasty's burning of books and hid the 'Classic of Documents' in the wall. After the Han Dynasty was stabilized, twenty-nine chapters were obtained, which were used to teach Zhang Sheng of Jinan and Ouyang Sheng), Mao Heng (tutor of the Prince Xian of Hejian during the Han Dynasty, studied under Zixia, wrote 'Annotations on the Mao Version of the Classic of Poetry' (Mao Shi Gu Xun)), Gaotang Sheng (served as a Doctor in the early Han Dynasty, a person from Lu, transmitted seventeen chapters of the 'Rituals for Scholars' (Shi Li)), Kong Anguo (Prefect of Linhuai during the reign of Emperor Wu of the Han Dynasty, eleventh-generation descendant of Confucius, wrote 'Commentary on the Classic of Documents' (Shang Shu Zhuan), 'Commentary on the Ancient Text Classic of Filial Piety' (Guwen Xiao Jing Zhuan), 'Explanations of the Analects' (Lun Yu Xun Jie)), Dai Sheng (Prefect of Jiujiang during the Han Dynasty, studied rituals under Hou Cang), Liu Xiang (Colonel of the Central Garrison during the reign of Emperor Cheng of the Han Dynasty, authored 'Separate Records' (Bie Lu), 'New Preface' (Xin Xu), 'Garden of Stories' (Shuo Yuan)), He Xiu (studied the 'Gongyang Commentary on the Spring and Autumn Annals' (Gongyang Zhuan) during the reign of Emperor Xian of the Later Han Dynasty, wrote 'Gongyang's Stubborn Defense' (Gongyang Mo Shou), 'Incurable Disease of the Zuo Commentary' (Zuo Shi Gao Huang), 'Crippled Condition of the Guliang Commentary' (Gu Liang Fei Ji)), Zheng Zhong (Minister of Agriculture of the Later Han Dynasty, inherited the career of his father Zheng Xing, when Zheng Kangcheng annotated the 'Rites of Zhou' (Zhou Li), the Minister of Agriculture he cited was Zheng Zhong), Ma Rong (Prefect of Nan Commandery during the Later Han Dynasty, annotated the 'Classic of Filial Piety' (Xiao Jing), 'Analects' (Lun Yu), 'Classic of Poetry' (Shi), 'Classic of Changes' (Yi), 'Classic of Documents' (Shang Shu), 'Three Rites' (San Li)), Lu Zhi (General of the Household and Palace Attendant of the Later Han Dynasty, studied under Ma Rong, wrote 'Chapters and Sentences of the Classic of Documents' (Shang Shu Zhang Ju), 'Explanations and Glosses on the Three Rites' (San Li Jie Gu)), Zheng Kangcheng (Minister of Agriculture of the Later Han Dynasty, studied under Ma Rong, annotated the 'Classic of Changes' (Yi Jing), 'Classic of Documents' (Shang Shu), 'Three Rites' (San Li), 'Analects' (Lun Yu), 'Great Commentary on the Classic of Documents' (Shang Shu Da Zhuan), 'Weft Texts of the Five Classics' (Wu Jing Wei Hou), annotated the 'Mao Version of the Classic of Poetry' (Mao Shi), refuted Xu Shen's 'Different Meanings of the Five Classics' (Wu Jing Yi Yi), criticized He Xiu's 'Incurable Disease of the Zuo Commentary' (Zuo Shi Gao Huang), elucidated 'Gongyang's Stubborn Defense' (Gongyang Mo Shou), and enlightened the 'Crippled Condition of the Guliang Commentary' (Gu Liang Fei Ji)), Fu Qian (Later Han)

九江大守作春秋傳)賈達(後漢侍中明左氏傳作義詁。肅宗詔入講。奏曰。左氏義于君父。公羊多任權變。又五經家皆無以證)杜子春(後漢鄭康成注周禮。引鄭大夫者杜子春也)范寗(晉豫章太守。注穀梁傳)杜預(晉鎮南大將軍富陽侯注左氏傳)王肅(魏衛將軍蘭亭侯。注尚書禮喪服論語孔子家語。述詩注作聖證論。難鄭康成)王弼(魏尚書郎注周易)二十二人皆從祝先聖廟。

宋神宗元豐六年。詔封孟子鄒國公。七年詔以鄒國公陪享至聖文宣王。位於兗國公之次。茍況楊雄韓愈皆發明先聖之道。以世次從祀於二十二賢之間。

興建儒學

漢武帝。議立明堂。遣使者安車蒲輪徴魯申公置五經博士。○魯共主壞孔子舊宅。于壁中得所藏古文虞夏商周之書論語孝經。皆科斗文字○宣帝詔諸儒論五經同異。○成帝使謁者陳農求遺書于天下。○詔劉歆典領五經。敘諸子為九流。○明帝上幸辟雍。尊養三老五更。上自為說。諸儒執經問難。觀聽者億萬計。皇太子諸侯王功臣子弟外戚莫不受經。期門羽林之士悉通孝經。匈奴亦遣子入學○章帝詔校定東觀五經諸子傳記。○靈帝詔諸儒正五經文字。刻石太學。

唐太宗幸國子監。命孔穎達講孝經。大徴名儒。增筑學舍。學生至三千二百六十員。自屯營飛

【現代漢語翻譯】 現代漢語譯本 九江太守著有《春秋傳》。 賈達（後漢侍中，明《左氏傳》作義詁。肅宗下詔讓他入宮講學。他上奏說：《左氏傳》的義理在於君父，而《公羊傳》大多是權宜應變的說法。而且五經各家都沒有可以用來證明的內容）。 杜子春（後漢鄭康成註釋《周禮》，引用的鄭大夫就是杜子春）。 范寗（晉朝豫章太守，註釋《穀梁傳》）。 杜預（晉朝鎮南大將軍、富陽侯，註釋《左氏傳》）。 王肅（魏朝衛將軍、蘭亭侯，註釋《尚書》、《禮》、《喪服論》、《論語》、《孔子家語》，著述《詩注》作《聖證論》，反駁鄭康成）。 王弼（魏朝尚書郎，註釋《周易》）。 這二十二人都要到祝先聖廟祭拜。

宋神宗元豐六年，下詔追封孟子為鄒國公。元豐七年，下詔讓鄒國公陪同祭祀至聖文宣王（孔子），位於兗國公之後。茍況（荀子）、楊雄、韓愈都闡明了先聖的學說，按照輩分排列在二十二賢之間，一同接受祭祀。

興建儒學

漢武帝時期，商議建立明堂，派遣使者用安車蒲輪徵聘魯地的申公，設定五經博士。 魯共王拆毀孔子舊宅，從墻壁中發現了所藏的古文《虞書》、《夏書》、《商書》、《周書》、《論語》、《孝經》，都是科斗文字。 漢宣帝下詔讓各位儒生討論五經的相同和不同之處。 漢成帝派遣謁者陳農向天下徵求遺失的書籍。 下詔讓劉歆掌管五經，將諸子百家整理為九流。 漢明帝親自前往辟雍，尊養三老五更，親自為大家講學。各位儒生拿著經書提問，觀看聽講的人數以億萬計。皇太子、諸侯王、功臣子弟、外戚沒有不學習經書的。期門、羽林軍的士兵全部通曉《孝經》。匈奴也派遣子弟來入學。 漢章帝下詔校訂東觀的五經、諸子、傳記。 漢靈帝下詔讓各位儒生校正五經文字，刻在石碑上，立於太學。

唐太宗親臨國子監，命令孔穎達講解《孝經》，大規模徵召名儒，增建學舍，學生達到三千二百六十人。從屯營飛

【English Translation】 English version The Grand Administrator of Jiujiang authored 'Commentary on the Spring and Autumn Annals'. Jia Da (侍中（attendant） during the Later Han Dynasty; the 'Zuo Zhuan' 明 (version) refers to him as 義詁(explanatory notes). Emperor Suzong issued an edict summoning him to lecture in the palace. He memorialized, saying: 'The righteousness of the 'Zuo Zhuan' lies in the relationship between ruler and father, while the 'Gongyang Zhuan' mostly relies on expedient changes. Moreover, none of the scholars of the Five Classics have anything to prove this.') Du Zichun (杜子春) (Zheng Kangcheng (鄭康成) of the Later Han Dynasty annotated the 'Zhou Li' (周禮, Rites of Zhou), citing Du Zichun, a minister of Zheng). Fan Ning (范寗) (Prefect of Yuzhang (豫章) during the Jin Dynasty, annotated the 'Guliang Zhuan' (穀梁傳)). Du Yu (杜預) (General Who Pacifies the South (鎮南大將軍) and Marquis of Fuyang (富陽侯) during the Jin Dynasty, annotated the 'Zuo Zhuan' (左氏傳)). Wang Su (王肅) (General of the Guards (衛將軍) and Marquis of Lanting (蘭亭侯) during the Wei Dynasty, annotated the 'Shangshu' (尚書, Book of Documents), 'Li' (禮, Rites), 'Treatise on Mourning Garments' (喪服論), 'Analects' (論語), and 'Kongzi Jiayu' (孔子家語, School Sayings of Confucius); authored 'Commentary on the Book of Poetry' (詩注), writing 'Treatise on Saintly Evidence' (聖證論), refuting Zheng Kangcheng). Wang Bi (王弼) (Court Secretary (尚書郎) during the Wei Dynasty, annotated the 'Zhou Yi' (周易, Book of Changes)). These twenty-two individuals all went to the Temple of the Foremost Sage (祝先聖廟) to offer sacrifices.

In the sixth year of the Yuanfeng (元豐) era of Emperor Shenzong (神宗) of the Song Dynasty, an edict was issued posthumously enfeoffing Mencius (孟子) as Duke of Zou (鄒國公). In the seventh year, an edict was issued to have the Duke of Zou accompany the worship of the Most Sagely Literary King (至聖文宣王) (Confucius), positioned after the Duke of Yan (兗國公). Xun Kuang (茍況) (Xunzi), Yang Xiong (楊雄), and Han Yu (韓愈) all elucidated the Way of the Foremost Sage and were enshrined among the Twenty-Two Worthies according to their generational order, to receive sacrifices.

Establishing Confucian Academies

During the reign of Emperor Wu (武帝) of the Han Dynasty, there were discussions about establishing a Mingtang (明堂, Hall of Enlightenment). Messengers were dispatched with comfortable carriages and reed-wrapped wheels to recruit Shen Gong (申公) of Lu (魯), and Five Classics Scholars (五經博士) were established. The Prince Gong (共主) of Lu demolished Confucius' old residence and discovered ancient texts hidden within the walls, including the 'Yu Shu' (虞書, Book of Yu), 'Xia Shu' (夏書, Book of Xia), 'Shang Shu' (商書, Book of Shang), 'Zhou Shu' (周書, Book of Zhou), 'Analects' (論語), and 'Classic of Filial Piety' (孝經), all written in tadpole script (科斗文字). Emperor Xuan (宣帝) issued an edict ordering the Confucian scholars to discuss the similarities and differences among the Five Classics. Emperor Cheng (成帝) dispatched the attendant Chen Nong (陳農) to seek out lost books throughout the realm. An edict was issued appointing Liu Xin (劉歆) to oversee the Five Classics and categorize the various schools of thought into the Nine Streams (九流). Emperor Ming (明帝) personally visited the Biyong (辟雍, Imperial Academy), honoring and supporting the Three Elders (三老) and Five Experienced Ones (五更), personally lecturing to everyone. The Confucian scholars held their scriptures and asked questions, with countless people observing and listening. Neither the Crown Prince, the princes, the sons of meritorious officials, the relatives of the imperial family, nor the maternal relatives failed to study the scriptures. The soldiers of the Qimen (期門) and Yulin (羽林) corps all mastered the 'Classic of Filial Piety'. The Xiongnu (匈奴) also sent their sons to study. Emperor Zhang (章帝) issued an edict to collate and finalize the Five Classics, various masters, commentaries, and biographies in the Eastern Pavilion (東觀). Emperor Ling (靈帝) issued an edict ordering the Confucian scholars to correct the characters of the Five Classics, carve them on stone tablets, and erect them in the Imperial Academy.

Emperor Taizong (太宗) of the Tang Dynasty personally visited the Guozijian (國子監, Imperial Academy), ordering Kong Yingda (孔穎達) to lecture on the 'Classic of Filial Piety', extensively recruiting famous scholars and increasing the construction of school buildings, with the number of students reaching three thousand two hundred and sixty. From the garrison camps, flying

騎亦給博士授經。高麗吐蕃皆遣子弟入學。升講筵者八千人。命穎達撰定五經疏。宋仁宗詔天下立郡學。

天師世次

後漢永壽二年。天師張道陵在閬州雲臺山。老君遣使授正一真人。與夫人雍氏弟子王長趙升同升天。陵本居餘杭天目山。七歲能誦道德經。后入嵩山得九鼎丹經。乃入蜀隱鶴鳴山。煉丹三年。丹成乃攝伏魔鬼。奪二十四治化為福庭。老君授以天師印綬。雌雄二釰。正一盟威秘箓。眾經符圖。人有受其道者。出米五斗。陵傳子衡。衡傳子魯。拜鎮夷中郎將。漢寧太守封閬中侯。卒子富嗣○獻帝時嗣天師第四代張盛至鄱陽。煉丹解化。人名其居曰龍虎山。

宋真宗。召二十五代嗣天師張乾曜至京師。傳箓度人○仁宗召嗣天師張乾曜赴闕。賜號澄素先生。○詔二十六代嗣天師張嗣宗賜號沖靜先生。○徴宗詔三十代嗣天師張繼先至闕。賜號虛靜先生○敕封漢天師正一靜應真君。○高宗敕三十二代嗣天師張守真賜號正應先生。

仙真顯跡

周穆王。駕八駿升崑崙。西王母觴于瑤池之上。○靈王太子王子喬吹笙作鳳鳴。道士浮丘公接上嵩山。○宋大夫墨翟服朱英丹為地仙。著書十篇。○顯聖王莊周著書十餘萬言。服北育火丹白日昇天。

秦始皇。茅盈得道。治江南句曲山。二

{ "translations": [ "騎亦給博士授經。高麗（Korea）和吐蕃（Tibet）都派遣子弟入學。升上講筵的有八千人。皇帝命令穎達（Yingda）撰寫審定五經疏。宋仁宗（Emperor Renzong of Song）下詔天下設立郡學。", "", "天師世系", "", "後漢永壽二年，天師張道陵（Zhang Daoling）在閬州（Langzhou）雲臺山（Yuntai Mountain）。老君（Lord Lao）派遣使者授予他正一真人（Zhengyi Zhenren）的稱號，與夫人雍氏（Yongshi）以及弟子王長（Wang Chang）、趙升（Zhao Sheng）一同昇天。張道陵原本居住在餘杭（Yuhang）天目山（Tianmu Mountain），七歲就能背誦道德經。後來進入嵩山（Song Mountain）得到九鼎丹經。於是進入蜀地隱居在鶴鳴山（Heming Mountain），煉丹三年。丹藥煉成后，便能攝伏魔鬼，奪取二十四治，將其化為福庭。老君授予他天師印綬、雌雄二劍、正一盟威秘箓以及各種經書符圖。凡是接受他的道法的人，要出米五斗。張道陵將道法傳給兒子張衡（Zhang Heng），張衡傳給兒子張魯（Zhang Lu），張魯被拜為鎮夷中郎將、漢寧太守，封為閬中侯。張魯去世后，由兒子張富（Zhang Fu）繼承。獻帝（Emperor Xian）時期，第四代天師張盛（Zhang Sheng）到達鄱陽（Poyang），煉丹解化，人們稱他居住的地方為龍虎山（Longhu Mountain）。", "", "宋真宗（Emperor Zhenzong of Song）召見第二十五代嗣天師張乾曜（Zhang Qianyao）到京師，傳授道箓，度化世人。仁宗（Emperor Renzong）召見嗣天師張乾曜（Zhang Qianyao）赴京，賜號澄素先生。皇帝詔令第二十六代嗣天師張嗣宗（Zhang Sizong）賜號沖靜先生。徽宗（Emperor Huizong）詔令第三十代嗣天師張繼先（Zhang Jixian）至京，賜號虛靜先生。皇帝敕封漢天師為正一靜應真君。高宗（Emperor Gaozong）敕令第三十二代嗣天師張守真（Zhang Shouzhen）賜號正應先生。", "", "仙真顯跡", "", "周穆王（King Mu of Zhou）駕馭八駿登上崑崙山（Kunlun Mountain），西王母（Queen Mother of the West）在瑤池（Jade Pool）之上設宴款待。靈王（King Ling）的太子王子喬（Wang Ziqiao）吹笙，發出鳳凰的鳴叫聲，道士浮丘公（Fuqiugong）接他上了嵩山。宋國大夫墨翟（Mo Di）服用朱英丹，成為地仙，著書十篇。顯聖王莊周（Zhuang Zhou）著書十餘萬言，服用北育火丹，白日昇天。", "", "秦始皇（Qin Shi Huang）時期，茅盈（Mao Ying）得道，在江南（Jiangnan）句曲山（Juqu Mountain）修行。" ], "english_translations": [ 'Qi also provided lectures on scriptures to the doctoral students. Both Goryeo (Korea) and Tubo (Tibet) sent their children to study. Eight thousand people attended the lectures. Yingda (Yingda) was ordered to compile and finalize the commentaries on the Five Classics. Emperor Renzong of Song (Emperor Renzong of Song) decreed the establishment of prefectural schools throughout the country.', '', 'Succession of the Celestial Masters', '', 'In the second year of Yongshou during the Later Han Dynasty, Celestial Master Zhang Daoling (Zhang Daoling) was at Yuntai Mountain (Yuntai Mountain) in Langzhou (Langzhou). Lord Lao (Lord Lao) sent a messenger to bestow upon him the title of Zhengyi Zhenren (Zhengyi Zhenren), and together with his wife Yongshi (Yongshi) and disciples Wang Chang (Wang Chang) and Zhao Sheng (Zhao Sheng), they ascended to heaven. Zhang Daoling originally resided at Tianmu Mountain (Tianmu Mountain) in Yuhang (Yuhang), and at the age of seven, he could recite the Dao De Jing. Later, he entered Song Mountain (Song Mountain) and obtained the Nine Cauldrons Elixir Scripture. Thereupon, he entered the Shu region and secluded himself in Heming Mountain (Heming Mountain), refining elixirs for three years. After the elixirs were completed, he was able to subdue demons and seize the twenty-four administrations, transforming them into blessed courts. Lord Lao bestowed upon him the Seal of the Celestial Master, the two swords of male and female, the Zhengyi Covenant Authority Secret Records, and various scriptures and talismans. Anyone who accepted his Dao had to offer five dou of rice. Zhang Daoling passed on the Dao to his son Zhang Heng (Zhang Heng), who passed it on to his son Zhang Lu (Zhang Lu). Zhang Lu was appointed as the General Who Pacifies the Yi, the Governor of Hanning, and was enfeoffed as the Marquis of Langzhong. After Zhang Lu passed away, his son Zhang Fu (Zhang Fu) succeeded him. During the reign of Emperor Xian (Emperor Xian), the fourth-generation Celestial Master Zhang Sheng (Zhang Sheng) arrived at Poyang (Poyang), refining elixirs and dissolving into immortality. People named his residence Longhu Mountain (Longhu Mountain).', '', 'Emperor Zhenzong of Song (Emperor Zhenzong of Song) summoned the twenty-fifth generation Successor Celestial Master Zhang Qianyao (Zhang Qianyao) to the capital, transmitting the registers and ordaining people. Emperor Renzong (Emperor Renzong) summoned Successor Celestial Master Zhang Qianyao (Zhang Qianyao) to the capital and bestowed upon him the title of Master Chengsu. The emperor decreed that the twenty-sixth generation Successor Celestial Master Zhang Sizong (Zhang Sizong) be bestowed the title of Master Chongjing. Emperor Huizong (Emperor Huizong) summoned the thirtieth generation Successor Celestial Master Zhang Jixian (Zhang Jixian) to the capital and bestowed upon him the title of Master Xujing. The emperor conferred upon the Han Celestial Master the title of Lord Zhengyi Jingying. Emperor Gaozong (Emperor Gaozong) decreed that the thirty-second generation Successor Celestial Master Zhang Shouzhen (Zhang Shouzhen) be bestowed the title of Master Zhengying.', '', 'Manifestations of Immortals and Perfected Beings', '', 'King Mu of Zhou (King Mu of Zhou) rode his eight steeds to Mount Kunlun (Kunlun Mountain), where the Queen Mother of the West (Queen Mother of the West) hosted a banquet for him above the Jade Pool (Jade Pool). Prince Wang Ziqiao (Wang Ziqiao), the son of King Ling (King Ling), played the sheng, producing the sound of a phoenix, and the Daoist Fuqiugong (Fuqiugong) received him onto Song Mountain. Mo Di (Mo Di), a minister of the State of Song, consumed the Zhu Ying elixir and became an earth immortal, writing ten chapters of books. Zhuang Zhou (Zhuang Zhou), the Manifest Sage King, wrote more than ten thousand words of books, consumed the Northern Nourishing Fire Elixir, and ascended to heaven in broad daylight.', '', 'During the reign of Qin Shi Huang (Qin Shi Huang), Mao Ying (Mao Ying) attained the Dao and cultivated on Juqu Mountain (Juqu Mountain) in Jiangnan (Jiangnan).' ] }

弟固衷從兄亦成真。老君遣使拜盈為司命真君。固為定錄君。衷為保命君。世號三茅君。○始皇聞鬼谷先生云。東海祖洲有不死草。之遣除福將童男童女三千人入海。尋祖洲不返。

漢高祖。商山四皓從太子游○文帝從河上公受老子道德經章句。○武帝時淮南王劉安著書號淮南子。與八公登山。白日昇天○上登嵩高起道宮。西王母至賜五嶽真形圖六甲靈飛符。奉安柏梁臺。常朝拜之○東方朔至吉云澤。得五色甘露。以獻武帝。遍賜群臣。

○昭帝。郴人蘇耽得仙道。辭母曰。明年郡有疫。可取庭前井水橘葉以救人。言畢昇天。世稱蘇仙君○安帝陰長生師馬明生學道。煮黃土為金。作黃金數十萬斤。以施窮乏。白日昇天○順帝上虞魏伯陽作參同契五將類論。作丹后服丹而化○桓帝王遠過吳召麻姑。進行廚金槃王杯璧麟晡。姑云。見東海三變桑田。○獻帝左慈入天柱山學道。與弟子葛玄入霍山。合丹仙去。

魏明帝。葛玄委衣在床尸解而去。老君賜金簡。命為太極左仙公。

晉成帝。葛洪止羅浮山煉丹。著書號抱樸子。尸解得仙○穆帝許邁入餘杭西山。與弟謐男玉斧皆得道登天○哀帝南嶽魏夫人授楊羲上清真經太洞黃庭十餘篇。○孝武西山許真君受天詔四十二口。拔宅昇天。

梁武帝。陶

弘景告化香氣不散。著書曰真誥○桓闿修默朝上帝法太上召昇天。

北魏太武道士冠謙之遇太上老君。命繼張陵為天師。又遇李普文授圖簶。

唐玄宗。葉法善見老君。入西山修道。尸解仙去○李筌遇驪山老母為說陰符經義。后入名山訪道○召方士張果入見。與董汁三卮(附子酒也)。醺然如醉曰。非嘉酒也。后入恒山○司馬承禎上遣使迎至京。受法簶。有仙女謂焦靜曰。子可謁東華青童君受三皇法。歸而謁之。先生欣然以授○敬宗崔元亮修黃箓道場。有鶴三百六十五隻。翔集壇所。一朱頂皓白竟集虛皇座。后元亮入室。誦黃庭經而化○宣宗召羅浮軒轅集入見。問臨天下之數。集橫書四十。乃十四年也○懿宗鐘離權自稱。漢時遇王玄得長生之道。呂巖者遇權授露寶畢法。謂曰。吾朝元有期。即有仙人迎之昇天。洞賓客遊江淮。度何仙姑郭上灶施肩吾。○景宗呂洞賓過鄂州黃龍山見機禪師述偈(云云)。

周世宗。召華山隱士陳摶。問飛昇之術(云云)○隱士譚景升與陳摶為友。著化書百十篇。久之仙去(宋齊丘竊用此書作自名行世)。

宋太祖。陳摶聞太祖即位大笑曰。天下自此定矣○陳摶受易於麻衣道者。得正易心法河圖洛書之訣。○錢若水謁陳摶見老僧云。但可作貴公卿。于急流勇退耳

【現代漢語翻譯】 現代漢語譯本 弘景（人名）告知，香氣不散。著書名為《真誥》。桓闿（人名）修習默朝上帝之法，太上（指太上老君）召其昇天。

北魏太武帝時的道士冠謙之（人名）遇到了太上老君。太上老君命其繼承張陵（張道陵，道教創始人）為天師。冠謙之又遇到了李普文（人名），李普文授予他圖箓（道教符箓）。

唐玄宗時，葉法善（人名）見到了老君。他進入西山修道，最終尸解成仙而去。李筌（人名）遇到了驪山老母（神話人物），驪山老母為他講解《陰符經》的要義。之後李筌進入名山尋訪道術。玄宗召方士張果（張果老，八仙之一）入宮覲見，並賜予他董汁三卮（附子酒）。張果喝得醺然如醉，說：『這不是什麼好酒啊。』之後張果進入恒山。司馬承禎（人名）上奏，玄宗派遣使者迎接他到京城，並授予他法箓。有仙女告訴焦靜（人名）說：『你可以去拜見東華青童君（神仙名號），接受三皇法。』焦靜回家后便去拜見東華青童君，東華青童君欣然將三皇法傳授給他。敬宗時，崔元亮（人名）修建黃箓道場，有鶴三百六十五隻，在道場上空盤旋聚集。其中一隻朱頂皓白的鶴竟然飛到虛皇座上。後來崔元亮在房間里誦讀《黃庭經》而羽化。宣宗召羅浮山的軒轅集（人名）入宮覲見，詢問治理天下的年數。軒轅集橫著寫了『四十』二字，意思是十四年。懿宗時，鐘離權（八仙之一）自稱，漢朝時遇到了王玄（人名），得到了長生之道。呂巖（呂洞賓，八仙之一）遇到了鐘離權，鐘離權授予他露寶畢法。鐘離權對呂巖說：『我朝見元始天尊的日期快到了。』隨即有仙人迎接他昇天。呂洞賓客遊江淮一帶，度化了何仙姑、郭上灶、施肩吾（人名）。景宗時，呂洞賓路過鄂州黃龍山，見到了機禪師，並述說偈語（內容省略）。

周世宗召見華山隱士陳摶（人名），詢問飛昇之術（內容省略）。隱士譚景升（人名）與陳摶是朋友，他寫作了《化書》百十篇。很久之後，譚景昇仙逝。（宋齊丘竊取了這本書，署上自己的名字流傳於世）。

宋太祖時，陳摶聽到太祖即位的訊息，大笑著說：『天下從此安定了。』陳摶向麻衣道者（人名）學習《易經》，得到了正易心法和河圖洛書的訣竅。錢若水（人名）拜謁陳摶，陳摶見到一個老僧，說：『（錢若水）只能做高官顯貴，要在急流中勇退啊。』

【English Translation】 English version Hongjing (person's name) reported that the fragrance did not dissipate. He wrote a book called 'Zhengao' (The Declarations of the Perfected). Huan Kai (person's name) practiced the method of silently worshipping the Supreme God, and the Supreme One (referring to Taishang Laojun) summoned him to ascend to heaven.

During the reign of Emperor Taiwu of the Northern Wei Dynasty, the Taoist Guan Qianzhi (person's name) encountered Taishang Laojun (Lord Lao). Taishang Laojun ordered him to succeed Zhang Ling (Zhang Daoling, founder of Taoism) as Celestial Master. Guan Qianzhi also encountered Li Puwen (person's name), who授授 him the Tulu (Taoist talismans).

During the reign of Emperor Xuanzong of the Tang Dynasty, Ye Fashan (person's name) saw Lord Lao. He entered the Western Mountains to cultivate the Tao, and eventually achieved immortality through 'corpse liberation'. Li Quan (person's name) encountered the Old Mother of Mount Li (mythological figure), who explained the essence of the 'Yin Fu Jing' (Scripture of the Hidden Accordance) to him. Afterwards, Li Quan entered famous mountains to seek Taoist arts. Xuanzong summoned the alchemist Zhang Guo (Zhang Guolao, one of the Eight Immortals) to the palace and gave him three 'zhi' (a unit of liquid measure) of Dongzhi (aconite wine). Zhang Guo, tipsy, said, 'This is not good wine.' Later, Zhang Guo entered Mount Heng. Sima Chengzhen (person's name) submitted a memorial, and Xuanzong sent envoys to welcome him to the capital and授授 him the fal箓 (Taoist registers). A fairy told Jiao Jing (person's name), 'You can visit the Green Boy Sovereign of Donghua (name of a deity) and receive the Three Sovereigns' methods.' Jiao Jing went to visit him, and the master gladly授授 him the Three Sovereigns' methods. During the reign of Emperor Jingzong, Cui Yuanliang (person's name) built a Huanglu Taoist temple, and 365 cranes gathered and circled above the temple. One crane with a red crown and white feathers even landed on the throne of the Vacuous Sovereign. Later, Cui Yuanliang transformed while reciting the 'Huangting Jing' (Yellow Court Scripture) in his room. Emperor Xuanzong summoned Xuan Yuanji (person's name) from Mount Luofu to the palace and asked about the number of years of his reign. Xuan Yuanji wrote 'forty' horizontally, meaning fourteen years. During the reign of Emperor Yizong, Zhongli Quan (one of the Eight Immortals) claimed that he had encountered Wang Xuan (person's name) during the Han Dynasty and obtained the way to immortality. Lü Yan (Lü Dongbin, one of the Eight Immortals) encountered Zhongli Quan, who授授 him the 'Lu Bao Bi Fa' (Complete Method of Dew Treasure). Zhongli Quan said to Lü Yan, 'My time to meet the Primordial Lord is near.' Immediately, immortals welcomed him to ascend to heaven. Lü Dongbin traveled around the Jianghuai area and converted He Xiangu, Guo Shangzao, and Shi Jianwu (persons' names). During the reign of Emperor Jingzong, Lü Dongbin passed by Huanglong Mountain in Ezhou and saw Chan Master Ji, reciting a verse (content omitted).

Emperor Shizong of the Zhou Dynasty summoned the recluse Chen Tuan (person's name) from Mount Hua and asked about the art of ascension (content omitted). The recluse Tan Jingsheng (person's name) was friends with Chen Tuan. He wrote a hundred and ten chapters of the 'Hua Shu' (Book of Transformation). After a long time, Tan Jingsheng passed away as an immortal. (Song Qiqiu stole this book and circulated it under his own name).

During the reign of Emperor Taizu of the Song Dynasty, Chen Tuan laughed loudly upon hearing the news of Emperor Taizu's enthronement, saying, 'The world will be stable from now on.' Chen Tuan studied the 'I Ching' (Book of Changes) from the Ma Yi Taoist (person's name) and obtained the secrets of the Correct I Ching Mind Method and the Hetu Luoshu. Qian Ruoshui (person's name) visited Chen Tuan, who saw an old monk and said, '(Qian Ruoshui) can only become a high-ranking official and should bravely retire in the face of danger.'

○大宗詔陳摶入見(云云)○仁宗召藍元道館于芳林園。賜號養素先生。藍師劉海蟾○何仙姑逢洞賓(云云)。焦浚明見仙姑。姑言受金枉殺事○神宗天臺張平叔遇異人得金丹之訣。著悟真篇。傳於世。讀雪竇祖英集頓明心地。後坐化。焚之得舍利千百。平叔傳丹法于石泰。泰傳薛道源。○呂仙見凈慈本禪師師曰。黃龍舊話何不舉似(云云)○徽宗召海陵除神翁入見○上與林靈素講道。有青巾升殿留詩。上知洞賓之來為之嘆息○孝宗賜何蘘衣為通神先生。上將立謝妃為后。遣內侍求一語。何曰。為天下母。妃遂位中宮○唐仙姑逢呂仙與之丹。上皇召入賜寂靜先生號。

道流知名

周靈王。太子晉道士浮丘公接上嵩山(此稱道士之始)。

漢明帝。五嶽八山道士褚善信等。

宋明帝。召廬山道士陸修靜問道。

北魏太武。道士寇謙之(云云)。

唐高宗。道士潘師正上問所須對曰。茂松青泉山中不乏○玄宗秘書監賀知章請為道士以宅為千秋觀。

宋太祖。敕道士劉若拙充右街道錄試道士事業。未至者罷之○仁宗召道士朱自英詣闕。賜號觀妙先生。○徽宗道士林靈素入見(云云)。

修學道科

唐玄宗。詔諸州習道德經列子莊子文子。置助教一人。時姚子彥試策

【現代漢語翻譯】 現代漢語譯本 ○ 大宗皇帝詔見陳摶（Chen Tuan）（云云）○ 仁宗皇帝召見藍元道（Lan Yuandao）于芳林園，賜號養素先生。藍元道的老師是劉海蟾（Liu Haichan）○ 何仙姑（He Xiangu）遇見呂洞賓（Lü Dongbin）（云云）。焦浚明（Jiao Junming）見到何仙姑，仙姑說她因受金錢枉殺人命的事○ 神宗皇帝時，天臺山的張平叔（Zhang Pingshu）遇到異人，得到金丹的秘訣，著《悟真篇》傳於世。讀雪竇祖英（Xuedou Zuying）的詩集后頓悟心地，後來坐化，焚燒后得到舍利千百顆。張平叔將丹法傳給石泰（Shi Tai），石泰傳給薛道源（Xue Daoyuan）。○ 呂洞賓見到凈慈寺的本禪師（Ben Chanshi），禪師說：『黃龍（Huanglong）的舊話為何不拿出來講講？』（云云）○ 徽宗皇帝召見海陵的除神翁（Chu Shenweng）入見○ 皇帝與林靈素（Lin Lingsu）講道，有戴青巾的人升殿留下詩，皇帝知道是呂洞賓來了，為此嘆息○ 孝宗皇帝賜何蘘衣（He Rangyi）為通神先生。皇帝將要立謝妃（Xie Fei）為皇后，派內侍去求一句祝語。何蘘衣說：『為天下母。』謝妃遂登上中宮之位○ 唐朝仙姑遇見呂洞賓，呂洞賓給她丹藥。上皇召見仙姑，賜號寂靜先生。 道流知名 周靈王時，太子晉（Taizi Jin）被道士浮丘公（Fuqiugong）接上嵩山（Songshan）（這是稱道士的開始）。 漢明帝時，五嶽八山的道士褚善信（Chu Shanxin）等人。 宋明帝召見廬山道士陸修靜（Lu Xiujing）問道。 北魏太武帝時，道士寇謙之（Kou Qianzhi）（云云）。 唐高宗時，道士潘師正（Pan Shizheng）上奏，問他需要什麼，他回答說：『茂盛的松樹和清澈的泉水，山中不缺乏。』○ 玄宗皇帝的秘書監賀知章（He Zhizhang）請求做道士，把住宅改為千秋觀（Qianqiu Guan）。 宋太祖皇帝敕令道士劉若拙（Liu Ruozhuo）擔任右街道錄，考覈道士的業務，沒有達到的就罷免○ 仁宗皇帝召見道士朱自英（Zhu Ziying）到闕，賜號觀妙先生。○ 徽宗皇帝時，道士林靈素入見（云云）。 修學道科 唐玄宗皇帝詔令各州學習《道德經》、《列子》、《莊子》、《文子》，設定助教一人。當時姚子彥（Yao Ziyan）參加策試。

【English Translation】 English version ○ Emperor Dazong summoned Chen Tuan (a Taoist recluse) to an audience (etc.) ○ Emperor Renzong summoned Lan Yuandao (a Taoist) to Fanglin Garden, bestowing upon him the title 'Master Yangsu'. Lan Yuandao's teacher was Liu Haichan (a Taoist immortal) ○ Immortal He (He Xiangu) met Lü Dongbin (one of the Eight Immortals) (etc.). Jiao Junming saw Immortal He, who spoke of a wrongful killing caused by accepting gold. ○ During the reign of Emperor Shenzong, Zhang Pingshu of Tiantai Mountain encountered an extraordinary person and obtained the secret of the golden elixir, writing the 'Wuzhen Pian' (Essays on Awakening to Reality), which was passed down to the world. After reading the collection of poems by Xuedou Zuying (a Chan Buddhist monk), he suddenly understood his mind-ground. Later, he passed away in meditation, and after cremation, thousands of relics were obtained. Zhang Pingshu transmitted the alchemical methods to Shi Tai, who transmitted them to Xue Daoyuan. ○ Immortal Lü saw Chan Master Ben of Jingci Temple. The master said, 'Why don't you bring up the old story of Huanglong?' (etc.) ○ Emperor Huizong summoned Chu Shenweng of Hailing to an audience. ○ The Emperor discussed the Dao with Lin Lingsu. A person wearing a blue turban ascended the hall and left a poem. The Emperor knew that Lü Dongbin had come and sighed because of it. ○ Emperor Xiaozong bestowed upon He Rangyi the title 'Master Tongshen'. The Emperor was about to establish Consort Xie as Empress and sent a eunuch to seek a word of blessing. He Rangyi said, 'Be the mother of the world.' Consort Xie then ascended to the position of Empress. ○ An Immortal of the Tang Dynasty met Lü Dongbin, who gave her an elixir. The Supreme Emperor summoned the Immortal and bestowed upon her the title 'Master Jijing'. Famous Taoists During the reign of King Ling of Zhou, Crown Prince Jin (a legendary figure) was taken to Mount Song (a sacred mountain) by the Taoist Fuqiugong (this is the beginning of calling someone a Taoist). During the reign of Emperor Ming of Han, the Taoists Chu Shanxin and others from the Five Sacred Mountains and Eight Mountains. Emperor Ming of Song summoned the Taoist Lu Xiujing of Mount Lu to inquire about the Dao. During the reign of Emperor Taiwu of Northern Wei, the Taoist Kou Qianzhi (etc.). During the reign of Emperor Gaozong of Tang, the Taoist Pan Shizheng submitted a memorial, and when asked what he needed, he replied, 'Lush pines and clear springs are not lacking in the mountains.' ○ He Zhizhang, the Secretary of the Imperial Secretariat of Emperor Xuanzong, requested to become a Taoist and converted his residence into Qianqiu Monastery (Monastery of a Thousand Autumns). Emperor Taizu of Song ordered the Taoist Liu Ruozhuo to serve as the Right Street Recorder, examining the affairs of Taoists. Those who did not meet the standards were dismissed. ○ Emperor Renzong summoned the Taoist Zhu Ziying to the capital and bestowed upon him the title 'Master Guanmiao'. ○ During the reign of Emperor Huizong, the Taoist Lin Lingsu entered into an audience (etc.). Subjects of Taoist Study Emperor Xuanzong of Tang ordered all prefectures to study the 'Dao De Jing' (Classic of the Way and Virtue), 'Liezi' (Book of Master Lie), 'Zhuangzi' (Book of Master Zhuang), and 'Wenzi' (Book of Master Wen), and to establish one assistant instructor. At that time, Yao Ziyan participated in the policy examination.

入第○詔封莊子南華真人列子文子庚桑子四真人。四子書為真經。置博士助教各一員。學生百人。

宋太宗。命徐鉉王禹稱校正道經。刪去重複。為三千三百三十七卷。○真宗命王欽若定羅天醮儀。選道士十人。校錄道藏經御製序。○神宗詔道門職事試道德南華度人三經。○徽宗詔老君名字士庶不得犯○詔列子莊子陪享太上。○詔建道學科。治老莊列子書。置道階十士。○詔封莊子列子為真君。○詔罷黃老學。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十三

宋咸淳四明福泉沙門志磐撰

歷代會要志第十九之三

北天佛牙　　鄮山舍利　　鳳翔佛骨

陳留佛指　　瑞像應世　　聖賢出化

立壇受戒　　設像置經　　建寺造塔

西天求法　　東土譯經　　經目僧數

天臺傳教　　禪苑傳燈　　律宗垂範

神尼異行　　名山勝蹟　　聖教感通

持誦功深　　西遊樂國

北天佛牙

唐高宗。宣律師在西明寺行道。北天王太子以佛牙上于師○代宗。敕問文綱律師。親傳先師宣律師釋迦佛牙。宜詣右門進上。副朕瞻禮。

宋太宗。建啟聖禪寺。奉優填聖瑞像釋迦佛牙。大祖親緘銀塔中。初太祖疑佛牙非真

【現代漢語翻譯】 現代漢語譯本 宋朝 入第○詔封莊子（Zhuangzi）南華真人、列子（Liezi）、文子（Wenzi）、庚桑子（Gengsangzi）四位真人。四子書作為真經。設定博士、助教各一名，學生一百人。

宋太宗時期，命令徐鉉（Xu Xuan）、王禹稱（Wang Yucheng）校正道經，刪去重複部分，整理為三千三百三十七卷。宋真宗時期，命令王欽若（Wang Qinruo）制定羅天醮儀，選拔道士十人，校錄道藏經御製序。宋神宗時期，詔令道門職事考試《道德經》、《南華經》、《度人經》。宋徽宗時期，詔令百姓不得冒犯老君（Laojun）的名字，詔令列子（Liezi）、莊子（Zhuangzi）陪同太上老君（Taishang Laojun）接受祭祀，詔令建立道學科，研究老子（Laozi）、莊子（Zhuangzi）、列子（Liezi）的著作，設定道階十士，詔令封莊子（Zhuangzi）、列子（Liezi）為真君，詔令廢除黃老學。 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十三

宋咸淳四明福泉沙門志磐撰

歷代會要志第十九之三

北天佛牙、鄮山舍利、鳳翔佛骨、陳留佛指、瑞像應世、聖賢出化、立壇受戒、設像置經、建寺造塔、西天求法、東土譯經、經目僧數、天臺傳教、禪苑傳燈、律宗垂範、神尼異行、名山勝蹟、聖教感通、持誦功深、西遊樂國

北天佛牙

唐高宗時期，宣律師（Xuan Lvshi）在西明寺行道，北天王太子將佛牙獻給宣律師。唐代宗時期，敕令詢問文綱律師（Wengang Lvshi），關於先師宣律師（Xuan Lvshi）所傳的釋迦佛牙，是否應該送到右門進獻，以便朕瞻仰禮拜。

宋太宗時期，建造啟聖禪寺，供奉優填王（Udayana）所造的聖瑞像和釋迦佛牙。太祖（Taizu）親自用銀塔封緘。起初，太祖（Taizu）懷疑佛牙並非真品。

【English Translation】 English version Song Dynasty In the ○th year, an edict was issued to confer titles upon the four Perfected Men: Zhuangzi (Zhuangzi, Master Zhuang), the Perfected Man of Nanhua; Liezi (Liezi); Wenzi (Wenzi); and Gengsangzi (Gengsangzi). The books of these four masters were designated as True Scriptures. One Erudite and one Assistant Instructor were appointed, along with one hundred students.

During the reign of Emperor Taizong of the Song Dynasty, Xu Xuan (Xu Xuan) and Wang Yucheng (Wang Yucheng) were ordered to collate and correct the Daoist scriptures, removing repetitions and compiling them into 3,337 volumes. During the reign of Emperor Zhenzong of the Song Dynasty, Wang Qinruo (Wang Qinruo) was ordered to establish the Ritual of the Luo Tian Jiao (Universal Salvation Ritual), and ten Daoist priests were selected to collate and record the Imperial Preface to the Daoist Canon. During the reign of Emperor Shenzong of the Song Dynasty, an edict was issued ordering the officials of the Daoist school to be tested on the Daodejing (Classic of the Way and Virtue), the Nanhua Jing (Book of Master Zhuang), and the Duren Jing (Scripture of Universal Salvation). During the reign of Emperor Huizong of the Song Dynasty, an edict was issued prohibiting commoners from using the name of Laojun (Laojun, Lord Lao). An edict was issued ordering Liezi (Liezi) and Zhuangzi (Zhuangzi) to be enshrined alongside Taishang Laojun (Taishang Laojun, the Supreme Lord Lao). An edict was issued establishing a Daoist studies department to study the works of Laozi (Laozi), Zhuangzi (Zhuangzi), and Liezi (Liezi), and ten scholars of Daoist rank were appointed. An edict was issued conferring the title of True Lord upon Zhuangzi (Zhuangzi) and Liezi (Liezi). An edict was issued abolishing the Huang-Lao school of thought. Taisho Tripitaka, Volume 49, No. 2035, Records of the Lineage of Buddhas and Patriarchs

Records of the Lineage of Buddhas and Patriarchs, Volume 53

Compiled by Shramana Zhipan of Fuquan Temple in Siming during the Xianchun era of the Song Dynasty

Historical Essentials, Section 19.3

Buddha's Tooth of the Northern Heaven, Sharira of Mount Mao, Buddha's Bone of Fengxiang, Buddha's Finger of Chenliu, Auspicious Images Manifesting in the World, Sages and Worthies Appearing and Transforming, Establishing Altars and Receiving Precepts, Setting Up Images and Placing Sutras, Constructing Temples and Building Pagodas, Seeking the Dharma in the Western Heaven, Translating Sutras in the Eastern Land, Catalogues of Sutras and Numbers of Monks, Tiantai School Spreading Teachings, Chan Monasteries Transmitting the Lamp, Vinaya School Setting Examples, Extraordinary Deeds of Divine Nuns, Famous Mountains and Scenic Spots, Miraculous Responses of the Sacred Teachings, Profound Merit of Upholding and Reciting, Western Journey to the Land of Bliss

Buddha's Tooth of the Northern Heaven

During the reign of Emperor Gaozong of the Tang Dynasty, Vinaya Master Xuan (Xuan Lvshi) was practicing the Way at Ximing Temple when the Crown Prince of the Northern Heavenly King presented the Buddha's tooth to the master. During the reign of Emperor Daizong, an imperial edict was issued to inquire of Vinaya Master Wengang (Wengang Lvshi) whether the Shakyamuni Buddha's tooth, transmitted by the late Master Xuan (Xuan Lvshi), should be presented at the Right Gate for the Emperor to venerate and pay homage.

During the reign of Emperor Taizong of the Song Dynasty, Qisheng Chan Temple was built to enshrine the sacred auspicious image made by King Udayana (Udayana) and the Shakyamuni Buddha's tooth. Emperor Taizu (Taizu) personally sealed it in a silver pagoda. Initially, Emperor Taizu (Taizu) suspected that the Buddha's tooth was not genuine.

。取自洛以火煆之。色不變。遂制發願文。太宗複驗以火。親制偈贊。真宗迎供瞻禮。神光洞發。遂制贊。仁宗以三朝敬事。迎置禁中。于穴中得一舍利。因為制贊。慶曆三年久旱。迎佛牙入內殿祈禱。須臾雨大注。複製發願文○英宗敕大相國寺造三朝御製佛牙贊碑。學士王圭撰文○徽宗敕迎三朝御贊佛牙入內供養。隔水晶匣舍利出如雨。因為制贊。

鄮山舍利

周厲王。佛滅后百年。中天竺阿育王。取釋迦舍利作八萬四千寶塔。敕鬼神于閻浮提城邑。滿一億家為立一塔。

漢明帝問摩騰曰。白馬寺東有光怪。民呼聖冢。騰曰。昔阿育王藏舍利八萬四千塔。震旦之境有十九處。此其一也。帝俱往禮拜。詔造塔其上。九層二百尺。

晉武帝。劉薩訶入地獄。見觀音大士謂曰。可往洛陽(聖塳舍利)臨淄建鄴(建康長干塔)鄮陰(今育王山舍利)成都五處有阿育王塔。頂禮悔罪。既蘇出家名惠達。至鄮縣烏石山聞鐘聲。斫土求之。得舍利寶塔。飛至一山。乃即其地建剎奉塔(今阿育王山舍利殿。即其處也)○安帝敕鄮山造塔亭禪室。度二七僧住持守護。

宋文帝。遣僧道祐廣興建立。鑿基得大石函。頗黎鐘。金合銀罌。安三法身舍利。

梁武帝。敕造木浮圖。堂殿房廊。賜額阿育王

【現代漢語翻譯】 現代漢語譯本：從洛陽取來，用火燒它，顏色不變。於是製作發願文。太宗再次用火驗證，親自製作偈贊。真宗迎接供養瞻仰禮拜，神光洞顯現，於是製作贊。仁宗用三朝的敬意侍奉，迎入宮中，在穴中得到一枚舍利，因此為之製作贊。慶曆三年大旱，迎佛牙進入內殿祈禱，不久下起大雨，再次製作發願文。英宗敕令大相國寺建造三朝御製佛牙贊碑，學士王圭撰寫碑文。徽宗敕令迎三朝御贊佛牙進入內廷供養，隔著水晶匣，舍利如雨般涌出，因此為之製作贊。

鄮山舍利

周厲王時期，佛滅度后一百年，中天竺的阿育王（Ashoka，印度孔雀王朝的國王）取釋迦牟尼佛（Sakyamuni，佛教創始人）的舍利，建造八萬四千座寶塔，敕令鬼神在閻浮提（Jambudvipa，四大部洲之一，通常指我們所居住的世界）的城邑，每一億戶人家建立一座塔。

漢明帝問摩騰（Kasyapa Matanga，最早將佛教傳入中國的僧侶之一）說：『白馬寺（White Horse Temple，中國第一座佛教寺廟）東邊有光怪，百姓稱之為聖冢。』摩騰說：『過去阿育王藏舍利八萬四千塔，在震旦（Cinastan，中國的古稱）之境有十九處，這裡是其中之一。』皇帝都前往禮拜，下詔在那裡建造塔，九層二百尺。

晉武帝時期，劉薩訶（Liu Sahe）進入地獄，見到觀音大士（Avalokitesvara，佛教菩薩，代表慈悲）說：『可以前往洛陽（聖塳舍利）、臨淄建鄴（建康長干塔）、鄮陰（今育王山舍利）、成都五處有阿育王塔，頂禮悔罪。』既而甦醒出家，法名惠達。到達鄮縣烏石山，聽到鐘聲，砍土尋找，得到舍利寶塔，飛到一座山，於是就在那裡建立寺廟供奉塔（現在的阿育王山舍利殿，就是那個地方）。安帝敕令在鄮山建造塔亭禪室，度二七（十四）位僧人住持守護。

宋文帝時期，派遣僧人道祐廣泛興建，鑿地基得到大石函、頗黎鐘、金合銀罌，安放三法身舍利。

梁武帝時期，敕令建造木浮圖、堂殿房廊，賜額阿育王。

【English Translation】 English version: Taken from Luoyang, it was burned with fire, and its color did not change. Thereupon, a vow was made. Emperor Taizong verified it again with fire and personally composed a verse of praise. Emperor Zhenzong welcomed, offered, gazed, and prostrated in worship. The divine light cave manifested, and thus a praise was composed. Emperor Renzong served with the reverence of three reigns, welcoming it into the palace, and obtained a sarira (relic) in the cave, therefore composing a praise for it. In the third year of Qingli, there was a severe drought. The Buddha's tooth was welcomed into the inner palace for prayer, and soon a heavy rain poured down. A vow was made again. Emperor Yingzong ordered the Daxiangguo Temple to build a stele with the imperial praise of the Buddha's tooth from three reigns, and the scholar Wang Gui wrote the inscription. Emperor Huizong ordered the welcoming of the Buddha's tooth with the imperial praise from three reigns into the inner court for offering. Through the crystal box, sariras emerged like rain, and thus a praise was composed.

Mount Mao Sarira

During the reign of King Li of the Zhou Dynasty, one hundred years after the Buddha's Parinirvana (death), King Ashoka (Ashoka, King of the Mauryan Dynasty of India) of Central India took the sariras (relics) of Sakyamuni (Sakyamuni, the founder of Buddhism) and built 84,000 stupas (pagodas), ordering ghosts and spirits to establish one stupa for every 100 million households in the cities of Jambudvipa (Jambudvipa, one of the four continents, usually referring to the world we live in).

Emperor Ming of the Han Dynasty asked Kasyapa Matanga (Kasyapa Matanga, one of the first monks to bring Buddhism to China): 'East of the White Horse Temple (White Horse Temple, the first Buddhist temple in China), there is a strange light, and the people call it a sacred tomb.' Matanga said, 'In the past, King Ashoka hid 84,000 stupas of sariras, and there are nineteen places in the land of Cinastan (Cinastan, the ancient name of China), and this is one of them.' The emperors all went to worship and ordered the construction of a pagoda there, nine stories and two hundred feet high.

During the reign of Emperor Wu of the Jin Dynasty, Liu Sahe entered hell and saw Avalokitesvara (Avalokitesvara, a Buddhist bodhisattva representing compassion) saying: 'You can go to Luoyang (Sacred Tomb Sarira), Linzi Jianye (Jiankang Changgan Pagoda), Mao Yin (now Yuwang Mountain Sarira), and Chengdu, where there are Ashoka's pagodas, prostrate and repent.' After waking up, he became a monk with the Dharma name Huid. Arriving at Wushi Mountain in Mao County, he heard the sound of bells, cut the soil to find it, and obtained the sarira pagoda, which flew to a mountain. So he built a temple there to enshrine the pagoda (the current Sarira Hall of Mount Ashoka is that place). Emperor An ordered the construction of a pagoda pavilion and meditation room on Mount Mao, and ordained two sevens (fourteen) monks to reside and guard it.

During the reign of Emperor Wen of the Song Dynasty, the monk Dao You was sent to extensively build, and a large stone box, a crystal bell, and a golden box with a silver urn were obtained from the excavation of the foundation, and the sariras of the three Dharmakayas (bodies of the Buddha) were placed.

During the reign of Emperor Wu of the Liang Dynasty, he ordered the construction of a wooden floating pagoda, halls, palaces, and corridors, and bestowed the title Ashoka.

寺○岳陽王蕭察。修木浮圖為五層。鑄金銅像五百軀。

陳宣帝。遙敬寶塔。度二七僧。

唐中宗。敬仰寶塔。敕送供施。委沙門棲曠如法香火○國清智晞至寺禮八萬四千拜。忽感紫文印右臂。終身不沒○肅宗內供奉子璘母亡。岳神令往鄮山禮塔。可免母罪。璘至寺禮至四萬拜。母現身塔前曰。吾承汝力已生忉利○宣宗。四明道俗八千人。于育王寺供舍利塔。天花紛墜放五色光○懿宗。觀察使楊嚴奏舍利寶塔靈異。敕度三十七僧。嚴奉香火。

梁末帝。吳越王錢镠遣弟鏵。往迎育王山舍利塔。夜放光明。浙江如晝。

周世宗。敕翰林承旨陶轂。入寺禮敬。見舍利紅色。

宋太宗。吳越王入朝。僧統贊寧奉釋迦舍利塔。入見滋福殿○高宗。親灑宸翰賜佛頂光明之塔○孝宗遣內侍李裕文。至育王山迎佛舍利塔。詣行在所奉安觀堂。焚香瞻禮。見塔上有月輪相及水晶珠。皇太子請至東宮瞻禮。見相輪纍纍然如水晶珠。上書妙勝之殿。以安塔所○皇子魏王來鎮四明。往寺瞻禮寶塔。見豪光青赤交眩。因造金塔奉安舍利塔。于中作贊四章。刻於塔之四旁○寺東一里有聖井靈鰻。欲出則有二紅蟹若前軀者。錢武肅王迎塔至錢唐。夢一菩薩首戴結縵華冠。兩掖挾蟹云。是育王聖井靈鰻。來護塔耳(已

【現代漢語翻譯】 現代漢語譯本 岳陽王蕭察在寺廟中修建了五層高的木製浮圖（一種佛教塔），並鑄造了五百尊金銅佛像。

陳宣帝遙遠地敬奉寶塔，併爲之度化了十四位僧人。

唐中宗敬仰寶塔，下令送去供奉和佈施，委派沙門（出家修行的佛教徒）棲曠如法地主持香火。國清寺的智晞法師到寺廟禮拜了八萬四千次，忽然感到紫色的文字印在右臂上，終身都沒有消失。

肅宗皇帝的內供奉子璘的母親去世。岳神指示他前往鄮山禮拜寶塔，可以免除母親的罪過。子璘到達寺廟禮拜了四萬次，他的母親在塔前顯現，說：『我承蒙你的力量，已經往生到忉利天（佛教中的欲界六天之一）。』

宣宗時期，四明的道士和俗人共八千人在育王寺供奉舍利塔，天空中紛紛墜落天花，放出五彩的光芒。

懿宗時期，觀察使楊嚴上奏舍利寶塔的靈異事蹟，皇帝下令度化三十七位僧人，楊嚴親自奉養香火。

梁末帝時期，吳越王錢镠派遣他的弟弟錢鏵前往迎請育王山的舍利塔，夜晚放出光明，照亮了浙江，如同白晝。

周世宗下令翰林承旨陶轂進入寺廟禮敬，他看到舍利呈現紅色。

宋太宗時期，吳越王入朝，僧統贊寧奉著釋迦舍利塔入宮，在滋福殿覲見皇帝。

高宗親自書寫了『佛頂光明之塔』的匾額。

孝宗派遣內侍李裕文前往育王山迎請佛舍利塔，送到皇帝所在的行在所，供奉在觀堂，焚香瞻禮。皇帝看到塔上有月輪的景象以及水晶珠。皇太子請求將塔迎到東宮瞻禮，看到相輪重重疊疊，如同水晶珠。皇帝書寫了『妙勝之殿』的匾額，用來安放寶塔。

皇子魏王來到四明鎮守，前往寺廟瞻禮寶塔，看到豪光青色和赤色交相輝映。因此建造了金塔來供奉舍利塔，並在金塔的四面刻寫了四章贊文。

寺廟東邊一里處有一口聖井，裡面有靈鰻。靈鰻要出現時，會有兩隻紅色的螃蟹在前面開路。錢武肅王迎請寶塔到錢唐時，夢見一位菩薩頭戴結縵華冠，兩腋夾著螃蟹，說：『這是育王聖井的靈鰻，前來護衛寶塔。』

【English Translation】 English version King Xiao Cha of Yueyang built a five-story wooden stupa (a Buddhist shrine) at the temple and cast five hundred gold and bronze statues of Buddha.

Emperor Xuan of Chen remotely revered the precious pagoda and ordained fourteen monks for it.

Emperor Zhongzong of Tang admired the precious pagoda and ordered offerings and donations to be sent. He commissioned the Shramana (Buddhist renunciate) Qi Kuang to properly manage the incense offerings. The Dharma Master Zhi Xi of Guoqing Temple prostrated eighty-four thousand times at the temple and suddenly felt purple characters imprinted on his right arm, which never disappeared throughout his life.

The mother of Zi Lin, an inner attendant of Emperor Suzong, passed away. The Yue God instructed him to go to Mount Mao to worship the precious pagoda, which could absolve his mother's sins. Zi Lin arrived at the temple and prostrated forty thousand times. His mother appeared before the pagoda and said, 'Thanks to your efforts, I have been reborn in Trayastrimsa (one of the six heavens of the desire realm in Buddhism).'

During the reign of Emperor Xuanzong, eight thousand Daoists and laypeople of Siming offered to the Sharira (relic) pagoda at Yuwang Temple. Heavenly flowers fell in abundance, emitting five-colored light.

During the reign of Emperor Yizong, the investigating commissioner Yang Yan reported the miraculous events of the Sharira pagoda. The emperor ordered the ordination of thirty-seven monks, and Yang Yan personally maintained the incense offerings.

During the reign of the last emperor of Liang, King Qian Liu of Wuyue sent his younger brother Qian Hua to welcome the Sharira pagoda of Mount Yuwang. At night, it emitted light, illuminating Zhejiang like daytime.

Emperor Shizong of Zhou ordered Tao Gu, a Hanlin academician, to enter the temple to pay respects. He saw that the Sharira was red.

During the reign of Emperor Taizong of Song, the King of Wuyue entered the court. The Sangha administrator Zan Ning presented the Shakyamuni Sharira pagoda to the emperor in the Zifu Hall.

Emperor Gaozong personally wrote the inscription 'Pagoda of the Light of the Buddha's Crown'.

Emperor Xiaozong sent the inner attendant Li Yuwen to Mount Yuwang to welcome the Buddha Sharira pagoda, which was brought to the emperor's temporary residence and enshrined in the Guan Hall. Incense was burned and homage was paid. The emperor saw the image of a moon disc and crystal beads on the pagoda. The crown prince requested to bring the pagoda to the Eastern Palace for veneration, and he saw the spire stacked like crystal beads. The emperor inscribed the plaque 'Hall of Wonderful Victory' to house the pagoda.

Prince Wei, the emperor's son, came to Siming to guard the area and went to the temple to venerate the precious pagoda. He saw the brilliant light of blue and red intertwined. Therefore, he built a golden pagoda to enshrine the Sharira pagoda, and he composed four chapters of praise, which were engraved on the four sides of the pagoda.

One li east of the temple is a sacred well with a spiritual eel. When the eel is about to emerge, two red crabs appear as if leading the way. When King Qian Musu of Wuyue welcomed the pagoda to Qiantang, he dreamed of a Bodhisattva wearing a jeweled crown, with crabs under both arms, saying, 'These are the spiritual eels of the sacred well of Yuwang, who have come to protect the pagoda.'

上並見寧僧統所作舍利塔傳靈鰻傳)。

鳳翔佛骨

唐高宗。詔迎岐州法門寺護國真身塔釋迦佛指骨。至洛陽大內供養。皇后以金函九重。命宣律師送還岐山○肅宗。詔迎法門寺佛骨。至禁中禮敬。傳至諸寺瞻禮○德宗。詔迎法門寺佛骨。入禁中禮敬。歷送京城十寺。世傳三十年當一開。則歲豐人安。韓愈上表諫。貶潮州○文宗。岐山法門寺佛骨塔。慶雲見。

懿宗。詔迎佛骨。三百里間車馬不絕。公私音樂。儀衛之盛。過於南郊。上降樓迎拜。

陳留佛指

宋仁宗。敕迎陳留佛指入內。試以烈火擊以金錘。了無所損。俄而舍利流出。乃制發願文送還本寺。初是有梵僧來陳留闡教寺。施天竺佛指。瑞光屢發○徽宗。方士盛言。陳留佛指乃海狗骨。詔取驗之火焚鐵捶十餘日。色不變。乃加禮送還。

瑞像應世

晉愍帝。吳朱膺于松江得二石像。銘曰維衛佛。迦葉佛。迎至通玄。后漁者得二石缽。見佛像在缽際。遂送寺中○明帝。海上網得文殊金像。陶侃迎至江州溺水中。后遠法師起東林神運閣。至江禱之得其像。

成帝。高悝望江浦五色光。得金像置長干寺。后網得銅華趺。梵書云。阿育王第四女造○孝武。沙門曇翼見江陵城北五色光。得一銅像。題云阿育王造。

【現代漢語翻譯】 現代漢語譯本： （以上內容與寧僧統所作的《舍利塔傳》、《靈鰻傳》一同被記載。）

鳳翔佛骨

唐高宗時期，皇帝下詔迎請岐州法門寺護國真身塔中的釋迦牟尼佛指骨，運至洛陽大內進行供養。皇后用九重金函盛裝佛指，命宣律師送回岐山。 肅宗時期，皇帝下詔迎請法門寺佛骨，至皇宮禁中禮敬，並傳至各寺供人瞻仰。 德宗時期，皇帝下詔迎請法門寺佛骨，進入禁中禮敬，並依次送到京城十座寺廟。世俗相傳，每隔三十年開啟一次，當年就會五穀豐登，人民安樂。韓愈上表勸諫，因此被貶到潮州。 文宗時期，岐山法門寺佛骨塔出現慶雲。

懿宗時期，皇帝下詔迎請佛骨，三百里路途上車馬絡繹不絕，公家和私人的音樂演奏，儀仗衛隊的盛況，超過了在南郊舉行的祭祀大典。皇帝親自下樓迎接拜謁。

陳留佛指

宋仁宗時期，皇帝下令迎請陳留佛指進入皇宮。用烈火焚燒，用金錘敲擊，佛指都毫髮無損。不久之後，舍利從佛指中流出。於是皇帝親自撰寫發願文，將佛指送回本寺。起初是有位梵僧來到陳留闡教寺，施捨了天竺佛指，佛指常常發出瑞光。 徽宗時期，有方士盛傳，陳留佛指是海狗的骨頭。皇帝下詔取來驗證，用火焚燒，用鐵錘敲擊十多天，佛指顏色不變。於是皇帝更加恭敬地將佛指送回。

瑞像應世

晉愍帝時期，吳地的朱膺在松江得到兩尊石像，石像上刻著『維衛佛（Vipassi Buddha）』、『迦葉佛（Kassapa Buddha）』的銘文，於是將石像迎至通玄寺。後來有漁夫得到兩個石缽，發現佛像正好在石缽的邊緣，於是將石缽也送到寺中。 明帝時期，有人在海上捕魚，捕到一尊文殊菩薩（Manjusri）的金像，陶侃將金像迎至江州，金像沉入水中。後來遠法師想要興建東林寺的神運閣，到江邊祈禱，得到了這尊金像。

成帝時期，高悝望見江浦有五色光芒，得到一尊金像，安置在長干寺。後來有人捕魚得到一個銅質的蓮花座，上面有梵文寫著：『阿育王（Ashoka）的第四個女兒建造』。 孝武帝時期，沙門曇翼在江陵城北看見五色光芒，得到一尊銅像，銅像上題寫著『阿育王（Ashoka）建造』。

【English Translation】 English version: (The above content is recorded together with 'Biography of the Stupa of Relics' and 'Biography of the Miraculous Eel' written by Ning Sengtong.)

The Buddha Bone of Fengxiang

During the reign of Emperor Gaozong of the Tang Dynasty, an imperial edict was issued to welcome the finger bone of Sakyamuni Buddha from the Dharma Gate Temple (Famen Temple) in Qizhou, which was enshrined in the Protecting the Nation True Body Stupa, to the Grand Interior of Luoyang for worship. The Empress used a nine-layered golden casket to contain the Buddha's finger and ordered the Vinaya Master Xuan to return it to Qishan. During the reign of Emperor Suzong, an imperial edict was issued to welcome the Buddha bone from the Dharma Gate Temple (Famen Temple) to the imperial palace for reverence and to be passed on to various temples for people to pay homage. During the reign of Emperor Dezong, an imperial edict was issued to welcome the Buddha bone from the Dharma Gate Temple (Famen Temple) into the imperial palace for reverence and to be sent to ten temples in the capital city in succession. It was said that opening the stupa once every thirty years would bring a year of abundant harvests and peace for the people. Han Yu submitted a memorial to dissuade the emperor, and as a result, he was demoted to Chaozhou. During the reign of Emperor Wenzong, auspicious clouds appeared at the Buddha bone pagoda of the Dharma Gate Temple (Famen Temple) in Qishan.

During the reign of Emperor Yizong, an imperial edict was issued to welcome the Buddha bone. For three hundred miles, carriages and horses followed one another without end. The splendor of public and private music performances and the imperial guards surpassed even the grand ceremonies held in the southern suburbs. The emperor himself descended the tower to welcome and pay homage.

The Buddha Finger of Chenliu

During the reign of Emperor Renzong of the Song Dynasty, an imperial edict was issued to welcome the Buddha finger of Chenliu into the palace. It was tested with fierce fire and struck with a golden hammer, but it remained undamaged. Soon after, sarira (relics) flowed out from the finger. Thereupon, the emperor composed a vow and sent the finger back to its original temple. Initially, a Brahmin monk came to the Chanjiao Temple in Chenliu and donated a Buddha finger from India, which frequently emitted auspicious light. During the reign of Emperor Huizong, a Taoist priest widely claimed that the Buddha finger of Chenliu was actually a sea dog's bone. The emperor issued an edict to have it verified. It was burned with fire and struck with an iron hammer for more than ten days, but its color did not change. Thereupon, the emperor respectfully returned the finger.

Auspicious Images Manifesting in the World

During the reign of Emperor Min of the Jin Dynasty, Zhu Ying of Wu obtained two stone statues in Songjiang, inscribed with 'Vipassi Buddha (維衛佛)' and 'Kassapa Buddha (迦葉佛)'. He welcomed them to Tongxuan Temple. Later, fishermen obtained two stone bowls and found that the Buddha statues fit perfectly on the edges of the bowls, so they sent the bowls to the temple as well. During the reign of Emperor Ming, someone caught a golden statue of Manjusri Bodhisattva (文殊菩薩) in the sea. Tao Kan welcomed the statue to Jiangzhou, where it sank into the water. Later, Dharma Master Yuan wanted to build the Divine Transportation Pavilion of Donglin Temple and prayed by the river, and he obtained the statue.

During the reign of Emperor Cheng, Gao Kui saw five-colored light at Jiangpu and obtained a golden statue, which was placed in Changgan Temple. Later, someone caught a copper lotus pedestal with Sanskrit inscriptions that read: 'Made by the fourth daughter of King Ashoka (阿育王)'. During the reign of Emperor Xiaowu, the monk Tan Yi saw five-colored light north of Jiangling City and obtained a bronze statue, inscribed with 'Made by King Ashoka (阿育王)'.

宋高祖。司徒王謐見東掖門地有光得金佛。高七尺二寸○文帝都人孫彥曾妾王惠稱。見江浦有光。得金佛一軀○孝武。盧陵太守周湛進金像高九尺三寸。言僧法均至三曲江。見光浮水面。因獲此像。

梁武帝。夢釋迦檀像入國。乃遣郝騫等西行求像至舍衛國。天監十年負像東還。帝率百僚迎入太極殿○西天沙門自圖形於吳中靈巖寺。像夜起行道。梵僧云。是智積菩薩。

唐宣宗。會昌毀寺。二僧負東林文殊像藏錦繡谷峯頂寺。復訪像不獲。忽圓光涌于空表。自是峰頂天池常見聖燈百千文殊出沒。

宋太宗。陸澤人王緒。見白兔逐之入穴。見石佛五十身。敕就邑寺奉之○通利軍建城掘地得大石佛十身。詔建淳化寺奉其像○真宗。詔送金欄加沙往羅浮中閣寺。奉釋迦瑞像。此像來自西天○神宗。詔迎衡州玉塔入京師。阿育王所造第九塔也○哲宗。袁州仰山舍利石塔。自然出現○袁州木平山舍利石塔出現。夏旱。太守王古禱于木平塔。白衣大士出現。復往仰山塔。泗州大士維摩居士出現○袁州東山羅漢像出現○徽宗。金州奏。獲石羅漢大放光明。

聖賢出化

室利房。秦始皇時自西域赍佛經來化。帝以異俗囚之(云云)○摩騰竺法蘭。漢明帝時。以白馬馱經自天竺來(後人有經來白馬

【現代漢語翻譯】 現代漢語譯本 宋高祖時期，司徒王謐發現東掖門地面有光芒，得到一尊金佛。金佛高七尺二寸。 梁文帝時期，都城人孫彥曾的妾王惠聲稱，看見江浦有光芒，得到一尊金佛。 孝武帝時期，盧陵太守周湛進獻一尊金像，高九尺三寸。他說僧人法均到三曲江，看見光芒浮在水面，因此得到這尊佛像。 梁武帝夢見釋迦檀像進入他的國家，於是派遣郝騫等人向西去尋找佛像，到達舍衛國（Śrāvastī）。天監十年，他們揹著佛像向東返回。梁武帝率領百官在太極殿迎接佛像。 有西天（印度）的沙門（śrāmaṇa，出家人）自己在吳中（地名）靈巖寺畫了自己的畫像。畫像在夜裡起來行走。有梵僧說，這是智積菩薩（Prabhūtaratna）。 唐宣宗時期，會昌年間毀壞寺廟。有兩位僧人揹著東林寺的文殊菩薩（Mañjuśrī）像，藏在錦繡谷峯頂寺。後來再去尋找佛像，沒有找到。忽然有圓光在空中顯現。從此以後，峰頂天池經常出現聖燈，成百上千的文殊菩薩出現。 宋太宗時期，陸澤人王緒看見一隻白兔追逐它進入一個洞穴，發現了五十尊石佛。皇帝下令在當地的寺廟供奉這些佛像。 通利軍建造城池，挖掘地面時得到十尊大石佛。皇帝下詔建造淳化寺來供奉這些佛像。 宋真宗時期，下詔將金欄加沙（Kimsuka）送到羅浮山中閣寺，供奉釋迦瑞像。這尊佛像來自西天（印度）。 宋神宗時期，下詔迎接衡州的玉塔進入京師。這是阿育王（Aśoka）所建造的第九座塔。 宋哲宗時期，袁州仰山舍利石塔自然出現。 袁州木平山舍利石塔出現。夏天干旱，太守王古在木平塔祈禱，白衣大士（觀音菩薩的化身）出現。又前往仰山塔，泗州大士（僧伽大師）和維摩居士（Vimalakīrti）出現。 袁州東山羅漢像出現。 宋徽宗時期，金州上奏，獲得石羅漢，大放光明。 聖賢出世教化 室利房（Śrīla），秦始皇時期從西域帶著佛經來教化。秦始皇認為他是異族人，把他囚禁起來（云云）。 摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna），漢明帝時期，用白馬馱著佛經從天竺（印度）來到中國（後人有經來白馬的說法）。

【English Translation】 English version During the reign of Emperor Gaozu of the Song Dynasty, Situ Wang Mi discovered a golden Buddha statue when he saw light emanating from the ground at the East Ye Gate. The golden Buddha was seven feet two inches tall. During the reign of Emperor Wen of the Liang Dynasty, Wang Hui, a concubine of Sun Yanzeng from the capital, claimed to have seen light at Jiangpu and obtained a golden Buddha statue. During the reign of Emperor Xiaowu, Zhou Zhan, the prefect of Luling, presented a golden statue that was nine feet three inches tall. He said that the monk Fajun went to Sanqu River and saw light floating on the water surface, thus obtaining this statue. Emperor Wu of the Liang Dynasty dreamed of a sandalwood image of Śākyamuni entering his country, so he sent Hao Qian and others westward to seek the image, reaching Śrāvastī. In the tenth year of Tianjian, they carried the image eastward. Emperor Wu led the officials to greet the image at the Taiji Hall. A śrāmaṇa (monk) from the Western Heaven (India) drew his own portrait at Lingyan Temple in Wuzhong (place name). The portrait rose and walked around at night. A Brahmin monk said that it was Prabhūtaratna (智積菩薩). During the reign of Emperor Xuanzong of the Tang Dynasty, temples were destroyed during the Huichang era. Two monks carried the Mañjuśrī (文殊菩薩) statue from Donglin Temple and hid it in the Peak Temple of Jinxiu Valley. Later, when they went to find the statue, they could not find it. Suddenly, a halo appeared in the sky. From then on, sacred lamps were often seen in the Heavenly Pool of the Peak, and hundreds and thousands of Mañjuśrī appeared. During the reign of Emperor Taizong of the Song Dynasty, Wang Xu from Luze saw a white rabbit chasing it into a hole and discovered fifty stone Buddhas. The emperor ordered these Buddhas to be enshrined in the local temple. When Tongli Army built the city and excavated the ground, they obtained ten large stone Buddhas. The emperor issued an edict to build Chunhua Temple to enshrine these statues. During the reign of Emperor Zhenzong of the Song Dynasty, an edict was issued to send Kimsuka (金欄加沙) to Zhongge Temple on Mount Luofu to enshrine the auspicious image of Śākyamuni. This statue came from the Western Heaven (India). During the reign of Emperor Shenzong of the Song Dynasty, an edict was issued to welcome the Jade Pagoda of Hengzhou into the capital. This was the ninth pagoda built by King Aśoka (阿育王). During the reign of Emperor Zhezong of the Song Dynasty, the Śarīra stone pagoda of Yangshan in Yuanzhou appeared naturally. The Śarīra stone pagoda of Muping Mountain in Yuanzhou appeared. During a summer drought, Prefect Wang Gu prayed at the Muping Pagoda, and the White-Robed Avalokiteśvara (觀音菩薩's manifestation) appeared. He then went to Yangshan Pagoda, and the Great Master of Sizhou (僧伽大師) and Vimalakīrti (維摩居士) appeared. The Arhat statue of Dongshan in Yuanzhou appeared. During the reign of Emperor Huizong of the Song Dynasty, Jinzhou reported that they had obtained a stone Arhat that emitted great light. Sages and Virtuous Ones Appear to Teach Śrīla (室利房) came from the Western Regions during the Qin Dynasty, bringing Buddhist scriptures to teach. Emperor Qin Shi Huang considered him a foreigner and imprisoned him (etc.). Kāśyapa Mātanga (摩騰) and Dharmaratna (竺法蘭) came from India (天竺) during the reign of Emperor Ming of the Han Dynasty, carrying Buddhist scriptures on white horses (later, there was a saying that scriptures came on white horses).

寺之句)○宋真宗。瞻摩騰真身制贊○康僧會。魏齊王時。自西域至吳(後人有僧到赤烏年之句)唐高宗時(云云)○祇域。晉武帝。自西域至洛陽○佛圖澄。晉懷帝時。自西竺至洛陽。石勒奉之○單道開。晉穆帝時○杯渡。宋文帝時○志公觀音化身。始宋明帝十一年終梁武天監十三年○達磨觀音化身。梁武大通元年。自南天竺來○北魏文帝大統元年。自梁入魏○傅大士彌勒化身。出婺州烏傷縣。梁武帝中大通六年(云云)大同元年(云云)○陳文帝。天嘉二年(云云)○宣帝。大建年間(云云)○陸法和。梁武太清(云云)○北齊天保(云云)○稠禪師。北齊天保(云云)○法喜。隋煬帝(云云)○豐干彌陀化現。寒山文殊化現。拾得普賢化現。唐太宗正觀七年(云云)○杜順文殊化現。唐正觀年(云云)○寶掌。高宗顯慶○萬回觀音化身。高宗咸亨○中宗神龍○睿宗景雲○泗州觀音化身。中宗神龍○代宗大曆○僖宗四年○宋太宗。僧伽塔放光○真宗。謚普照明覺大師○徽宗。京師大水。僧伽立空中。旁侍慧岸木叉。一白衣跪於前。既而水退○一行。玄宗開元三年九年○萬山李長者。玄宗開元七年○宋哲宗。張商英至萬山昭化院。得華嚴決疑論○無畏。玄宗開元四年○宋真宗。瞻無畏塔制贊○金剛智。玄宗開元七年

【現代漢語翻譯】 現代漢語譯本 寺之句)○宋真宗（Song Zhenzong）。瞻摩騰（Kasyapa Matanga，東漢時來華的印度僧人）真身制贊○康僧會（Kang Senghui）。魏齊王時，自西域至吳（後人有僧到赤烏年之句）唐高宗時（云云）○祇域（Zhiyu）。晉武帝。自西域至洛陽○佛圖澄（Fotucheng）。晉懷帝時。自西竺至洛陽。石勒奉之○單道開（Shan Daokai）。晉穆帝時○杯渡（Beidu）。宋文帝時○志公（Zhi Gong）觀音化身。始宋明帝十一年終梁武天監十三年○達磨（Bodhidharma）觀音化身。梁武大通元年。自南天竺來○北魏文帝大統元年。自梁入魏○傅大士（Fu Dashi）彌勒（Maitreya）化身。出婺州烏傷縣。梁武帝中大通六年（云云）大同元年（云云）○陳文帝。天嘉二年（云云）○宣帝。大建年間（云云）○陸法和（Lu Faho）。梁武太清（云云）○北齊天保（云云）○稠禪師（Chou Chanshi）。北齊天保（云云）○法喜（Faxi）。隋煬帝（云云）○豐干（Fenggan）彌陀（Amitabha）化現。寒山（Hanshan）文殊（Manjusri）化現。拾得（Shide）普賢（Samantabhadra）化現。唐太宗正觀七年（云云）○杜順（Du Shun）文殊化現。唐正觀年（云云）○寶掌（Baozhang）。高宗顯慶○萬回（Wanhui）觀音化身。高宗咸亨○中宗神龍○睿宗景雲○泗州（Sizhou）觀音化身。中宗神龍○代宗大曆○僖宗四年○宋太宗。僧伽（Samgha）塔放光○真宗。謚普照明覺大師○徽宗。京師大水。僧伽立空中。旁侍慧岸（Huian）木叉（Mucha）。一白衣跪於前。既而水退○一行（Yi Xing）。玄宗開元三年九年○萬山李長者。玄宗開元七年○宋哲宗。張商英至萬山昭化院。得華嚴決疑論○無畏（Śubhakarasiṃha）。玄宗開元四年○宋真宗。瞻無畏塔制贊○金剛智（Vajrabodhi）。玄宗開元七年

【English Translation】 English version Temple sentence) ○ Emperor Zhenzong of Song Dynasty. Composed eulogy for the true body of Kasyapa Matanga (an Indian monk who came to China during the Eastern Han Dynasty) ○ Kang Senghui. During the reign of King Qi of Wei, he came from the Western Regions to Wu (later, there was a saying that a monk arrived during the Chiwu era). During the reign of Emperor Gaozong of Tang Dynasty (etc.) ○ Zhiyu. Emperor Wu of Jin Dynasty. Came from the Western Regions to Luoyang ○ Fotucheng. During the reign of Emperor Huai of Jin Dynasty. Came from Western India to Luoyang. Shi Le revered him ○ Shan Daokai. During the reign of Emperor Mu of Jin Dynasty ○ Beidu. During the reign of Emperor Wen of Song Dynasty ○ Zhi Gong, an incarnation of Avalokiteśvara (Guanyin). Started in the 11th year of Emperor Ming of Song Dynasty and ended in the 13th year of Tianjian during the reign of Emperor Wu of Liang Dynasty ○ Bodhidharma, an incarnation of Avalokiteśvara. In the first year of Datong during the reign of Emperor Wu of Liang Dynasty, he came from South India ○ In the first year of Datong during the reign of Emperor Wen of Northern Wei Dynasty, he entered Wei from Liang ○ Fu Dashi, an incarnation of Maitreya. From Wushang County, Wuzhou. In the sixth year of Zhong Datong during the reign of Emperor Wu of Liang Dynasty (etc.), in the first year of Datong (etc.) ○ Emperor Wen of Chen Dynasty. In the second year of Tianjia (etc.) ○ Emperor Xuan. During the Dajian era (etc.) ○ Lu Faho. During the Taiqing era of Emperor Wu of Liang Dynasty (etc.) ○ During the Tianbao era of Northern Qi Dynasty (etc.) ○ Chan Master Chou. During the Tianbao era of Northern Qi Dynasty (etc.) ○ Faxi. Emperor Yang of Sui Dynasty (etc.) ○ Fenggan, a manifestation of Amitabha. Hanshan, a manifestation of Manjusri. Shide, a manifestation of Samantabhadra. In the seventh year of Zhenguan during the reign of Emperor Taizong of Tang Dynasty (etc.) ○ Du Shun, a manifestation of Manjusri. During the Zhenguan era of Tang Dynasty (etc.) ○ Baozhang. During the Xianqing era of Emperor Gaozong ○ Wanhui, an incarnation of Avalokiteśvara. During the Xianheng era of Emperor Gaozong ○ Emperor Zhongzong, Shenlong era ○ Emperor Ruizong, Jingyun era ○ Avalokiteśvara of Sizhou, an incarnation of Avalokiteśvara. Emperor Zhongzong, Shenlong era ○ Emperor Daizong, Dali era ○ Fourth year of Emperor Xizong ○ Emperor Taizong of Song Dynasty. The Samgha's pagoda emitted light ○ Emperor Zhenzong. Posthumously named 'Master Puzhao Mingjue' ○ Emperor Huizong. A great flood in the capital. Samgha stood in the air, with Huian and Mucha attending beside him. A person in white clothes knelt in front. Then the water receded ○ Yi Xing. Third and ninth years of Kaiyuan during the reign of Emperor Xuanzong ○ Elder Li of Wanshan. Seventh year of Kaiyuan during the reign of Emperor Xuanzong ○ Emperor Zhezong of Song Dynasty. Zhang Shangying arrived at Zhaohua Temple in Wanshan and obtained the 'Huayan Jueyi Lun' ○ Śubhakarasiṃha. Fourth year of Kaiyuan during the reign of Emperor Xuanzong ○ Emperor Zhenzong of Song Dynasty. Composed eulogy for the pagoda of Śubhakarasiṃha ○ Vajrabodhi. Seventh year of Kaiyuan during the reign of Emperor Xuanzong

○不空。玄宗開元八年○韋老師。玄宗開元八年○馬郎婦。憲宗元和。普賢化身○隨洪大聖。文宗太和○宋仁宗。祈雨加封○草衣。德宗建中○懶殘。德宗貞元○傅大士。宣宗曾志願開塔○晉少帝。吳越王問塔○湘山無量壽。懿宗八年。湘山全真禪師阿彌陀佛化身○龜洋二真身。僖宗三年。泉州無了禪師及弟子惠忠二塔○鰕子。昭宗天覆○岳林布袋彌勒化現。五代梁○道賢。五代唐○扣冰古佛。五代唐○麻衣。周太祖廣順○宋太祖建隆○婁道者。宋太宗。淳化蹈寶華佛化身○真宗召見○四世界。婁道者云。是日光菩薩化身。言法華。宋太宗○仁宗。默祝請齋○峨眉茂貞。真宗召見○南安巖主。真宗時。定光佛化身○龜山智悟。真宗時祈雨斷臂。云是五百羅漢中一○戒香啞女。仁宗時。四明戒香維衛古佛○李士寧。仁宗時。于洛陽謂衛開曰。戒香啞女是維衛佛○蔡君謨。病目夢龍樹○潘盎。神宗時。言法華云。是日光佛○趙棠。神宗時。從潘盎游○佛陀波利。哲宗時。潁州太守蘇軾乞賜塔院額曰光梵。

立壇受戒

漢明帝。司空劉峻等並求出家(此時但受三歸)魏齊王西天曇摩迦羅至洛陽譯僧祇律立大僧羯磨受戒○高貴卿公曇摩迦羅乞行受法戒沙門朱士行為受戒之始(此受具足戒始)。

晉康帝。尼

【現代漢語翻譯】 ○不空（Bukong，人名）。玄宗開元八年 ○韋老師（Wei Laoshi，人名）。玄宗開元八年 ○馬郎婦（Malangfu，人名）。憲宗元和。普賢（Puxian）化身 ○隨洪大聖（Suihong Dasheng，人名）。文宗太和 ○宋仁宗（Song Renzong，皇帝名）。祈雨加封 ○草衣（Caoyi，人名）。德宗建中 ○懶殘（Lan Can，人名）。德宗貞元 ○傅大士（Fu Dashi，人名）。宣宗曾志願開塔 ○晉少帝（Jin Shao Di，皇帝名）。吳越王問塔 ○湘山無量壽（Xiangshan Wuliangshou，地名）。懿宗八年。湘山全真禪師（Xiangshan Quanzhen Chanshi）阿彌陀佛（Amituofo）化身 ○龜洋二真身（Guiyang Er Zhenshen，地名）。僖宗三年。泉州無了禪師（Quanzhou Wule Chanshi）及弟子惠忠（Huizhong）二塔 ○鰕子（Xiazi，人名）。昭宗天覆 ○岳林布袋（Yuelin Budai，人名）彌勒（Mile）化現。五代梁 ○道賢（Daoxian，人名）。五代唐 ○扣冰古佛（Koubing Gufo，人名）。五代唐 ○麻衣（Mayi，人名）。周太祖廣順 ○宋太祖建隆（Song Taizu Jianlong，皇帝年號） ○婁道者（Lou Daozhe，人名）。宋太宗。淳化蹈寶華佛（Chunhua Daobohuofo）化身 ○真宗召見（Zhenzong Zhaojian，皇帝召見） ○四世界（Si Shijie，地名）。婁道者云。是日光菩薩（Riguang Pusa）化身。言法華（Fahua）。宋太宗 ○仁宗（Renzong，皇帝名）。默祝請齋 ○峨眉茂貞（Emei Maozhen，地名）。真宗召見 ○南安巖主（Nan'an Yanzhu，地名）。真宗時。定光佛（Dingguangfo）化身 ○龜山智悟（Guishan Zhiwu，地名）。真宗時祈雨斷臂。云是五百羅漢中一 ○戒香啞女（Jiexiang Ya'nv，人名）。仁宗時。四明戒香維衛古佛（Siming Jiexiang Weiwei Gufo） ○李士寧（Li Shining，人名）。仁宗時。于洛陽謂衛開曰。戒香啞女是維衛佛 ○蔡君謨（Cai Junmo，人名）。病目夢龍樹（Longshu） ○潘盎（Pan Ang，人名）。神宗時。言法華云。是日光佛 ○趙棠（Zhao Tang，人名）。神宗時。從潘盎游 ○佛陀波利（Fotuo Boli，人名）。哲宗時。潁州太守蘇軾（Yingzhou Taishou Su Shi）乞賜塔院額曰光梵

立壇受戒

漢明帝（Han Mingdi，皇帝名）。司空劉峻（Sikong Liujun）等並求出家(此時但受三歸) 魏齊王（Wei Qiwang，皇帝名）西天曇摩迦羅（Xitian Tanmojialuo）至洛陽譯僧祇律（Luoyang Yi Sengzhilv）立大僧羯磨受戒 ○高貴卿公曇摩迦羅（Gaogui Qinggong Tanmojialuo）乞行受法戒沙門朱士行（Zhushixing）為受戒之始(此受具足戒始)

晉康帝（Jin Kangdi，皇帝名）。尼

【English Translation】 ○ Bukong (name). The eighth year of Kaiyuan, under Emperor Xuanzong. ○ Teacher Wei (name). The eighth year of Kaiyuan, under Emperor Xuanzong. ○ Woman Ma (name). During the Yuanhe period of Emperor Xianzong. An incarnation of Samantabhadra (Puxian). ○ Suihong Dasheng (name). During the Taihe period of Emperor Wenzong. ○ Emperor Renzong of Song (emperor's name). Bestowed a title after praying for rain. ○ Caoyi (name). During the Jianzhong period of Emperor Dezong. ○ Lan Can (name). During the Zhenyuan period of Emperor Dezong. ○ Fu Dashi (name). Emperor Xuanzong once vowed to open a pagoda. ○ Emperor Shao of Jin (emperor's name). The King of Wuyue inquired about the pagoda. ○ Xiangshan Wuliangshou (place name). The eighth year of Emperor Yizong. Chan Master Quanzhen of Xiangshan (Xiangshan Quanzhen Chanshi) was an incarnation of Amitabha Buddha (Amituofo). ○ Guiyang Er Zhenshen (place name). The third year of Emperor Xizong. The two pagodas of Chan Master Wule of Quanzhou (Quanzhou Wule Chanshi) and his disciple Huizhong (Huizhong). ○ Xiazi (name). During the Tianfu period of Emperor Zhaozong. ○ Yuelin Budai (name) manifested as Maitreya (Mile). During the Liang dynasty of the Five Dynasties. ○ Daoxian (name). During the Tang dynasty of the Five Dynasties. ○ Koubing Gufo (name). During the Tang dynasty of the Five Dynasties. ○ Mayi (name). During the Guangshun period of Emperor Taizu of Zhou. ○ Jianlong of Emperor Taizu of Song (emperor's reign title). ○ Lou Daozhe (name). Emperor Taizong of Song. An incarnation of Chunhua Daobohuofo (Chunhua Daobohuofo). ○ Emperor Zhenzong summoned (emperor's summoning). ○ Si Shijie (place name). Lou Daozhe said, 'It is an incarnation of Sunlight Bodhisattva (Riguang Pusa).' Spoke of the Lotus Sutra (Fahua). Emperor Taizong of Song. ○ Emperor Renzong (emperor's name). Silently prayed and requested a vegetarian feast. ○ Emei Maozhen (place name). Emperor Zhenzong summoned. ○ Nan'an Yanzhu (place name). During the time of Emperor Zhenzong. An incarnation of Dipankara Buddha (Dingguangfo). ○ Guishan Zhiwu (place name). During the time of Emperor Zhenzong, he cut off his arm while praying for rain. It is said to be one of the five hundred Arhats. ○ Jiexiang Ya'nv (name). During the time of Emperor Renzong. Siming Jiexiang Weiwei Gufo (Siming Jiexiang Weiwei Gufo). ○ Li Shining (name). During the time of Emperor Renzong. In Luoyang, he said to Wei Kai, 'Jiexiang Ya'nv is Vipaśyin Buddha.' ○ Cai Junmo (name). Dreamed of Nagarjuna (Longshu) due to an eye ailment. ○ Pan Ang (name). During the time of Emperor Shenzong. Spoke of the Lotus Sutra, saying, 'It is Sunlight Buddha.' ○ Zhao Tang (name). During the time of Emperor Shenzong. Traveled with Pan Ang. ○ Fotuo Boli (name). During the time of Emperor Zhezong. Su Shi (Yingzhou Taishou Su Shi), the prefect of Yingzhou, requested the name 'Guangfan' for the pagoda courtyard.

Establishing an Altar and Receiving Precepts

Emperor Ming of Han (Han Mingdi, emperor's name). Sikong Liujun (Sikong Liujun) and others requested to leave home (at this time, they only received the Three Refuges). King Qi of Wei (Wei Qiwang, emperor's name). The Indian monk Dharmakala (Xitian Tanmojialuo) arrived in Luoyang to translate the Mahasamghika Vinaya (Luoyang Yi Sengzhilv) and establish the Sangha Karma for receiving precepts. ○ Gaogui Qinggong Dharmakala (Gaogui Qinggong Tanmojialuo) requested to administer the precepts, and the Shramana Zhushixing (Zhushixing) was the first to receive the precepts (this was the beginning of receiving the full precepts).

Emperor Kang of Jin (Jin Kangdi, emperor's name). Bhikkhuni

凈檢于本法得戒(此但從比丘尼眾受戒)。

宋文帝。僧伽跋摩至建康。為沙門惠照等於船中再受具戒(此開重受戒)○求那跋摩。于南林寺立戒壇。為僧尼受戒。尼惠果等。于戒壇依二眾重受具戒(十僧十尼為二眾)。

寧僧統僧史略云。漢度阿潘受三歸也。晉度凈檢從一眾也。二眾得戒慧果始也。

梁武帝。從約法師受具足戒。太子公卿道俗。從師受戒者四萬八千人(此應受菩薩戒)沙門耆艾亦重受戒法(此受具足戒)。

唐高宗。宣律師于凈業寺建石戒壇。為岳瀆沙門再受具戒。撰壇經○代宗。敕大興善寺建方等戒壇○穆宗。中書令王智興。于泗州建方等戒壇。請遇聖誕度僧○敬宗。敕兩街建方等戒壇。左街安國寺。右街興福寺。○宣宗。以會昌沙汰。敕上都荊揚汴益。立方等戒壇。為僧尼再度者重受戒法○懿宗。敕兩街四寺。各建戒壇度僧。

宋太祖。以僧尼無間。敕尼寺置壇受戒。尼大德主之○真宗。升州崇勝寺。賜名甘露戒壇○詔京師立奉先甘露戒壇。天下諸路皆立戒壇。凡七十二所。京師別立大乘戒壇。

設像置經

周穆王子于沁水石窟造迦葉佛像。

秦繆公。造佛銅像。

漢桓帝。鑄黃金浮圖老子像。

晉武帝。侍中荀勖。于洛陽造

【現代漢語翻譯】 現代漢語譯本 凈檢在本法中獲得戒律（這只是從比丘尼僧團接受戒律）。 宋文帝時期，僧伽跋摩到達建康，為沙門惠照等人在船中再次授予具足戒（這是開啟了重新受戒的先例）。求那跋摩在南林寺設立戒壇，為僧尼授戒。尼姑惠果等人在戒壇上依據二眾（十位比丘和十位比丘尼為二眾）重新接受具足戒。 寧僧統《僧史略》記載，漢朝時阿潘接受三歸依。晉朝時凈檢從一眾受戒。二眾得戒從慧果開始。 梁武帝從約法師處接受具足戒。太子、公卿、道士、俗人，跟隨約法師受戒的有四萬八千人（這應該是接受菩薩戒）。沙門耆艾也重新接受戒法（這是接受具足戒）。 唐高宗時期，宣律師在凈業寺建造石戒壇，為各地沙門重新授予具足戒，並撰寫了《壇經》。代宗時期，敕令在大興善寺建造方等戒壇。穆宗時期，中書令王智興在泗州建造方等戒壇，請求在聖誕節度化僧人。敬宗時期，敕令在兩街建造方等戒壇，左街是安國寺，右街是興福寺。宣宗時期，因為會昌法難，敕令上都、荊揚、汴益等地設立方等戒壇，為僧尼重新接受戒法。懿宗時期，敕令兩街四寺各自建造戒壇度化僧人。 宋太祖時期，因為僧尼之間沒有間隔，敕令尼姑寺院設定戒壇接受戒律，由尼姑中的大德主持。真宗時期，升州崇勝寺被賜名為甘露戒壇。詔令京師設立奉先甘露戒壇，天下各路都設立戒壇，總共有七十二所。京師另外設立大乘戒壇。 設定佛像和經書 周穆王的兒子在沁水石窟建造迦葉佛像（Kasyapa Buddha）。 秦繆公建造佛銅像。 漢桓帝鑄造黃金浮屠老子像。 晉武帝時期，侍中荀勖在洛陽建造佛像。

【English Translation】 English version Jingjian obtained the precepts within this Dharma (this was only receiving precepts from the Bhikkhuni Sangha). During the reign of Emperor Wen of the Song dynasty, Sanghavarman arrived in Jiankang and re-ordained the full precepts for the Shramana Huizhao and others on a boat (this opened the precedent for re-ordination). Gunavarman established an ordination platform at Nanlin Temple to ordain monks and nuns. The nun Huiguo and others re-received the full precepts at the ordination platform according to the Two Assemblies (ten Bhikkhus and ten Bhikkhunis constitute the Two Assemblies). The Monk Registrar of Ning, in 'A Brief History of the Sangha,' states that during the Han dynasty, Apan received the Three Refuges. During the Jin dynasty, Jingjian received ordination from one assembly. The attainment of precepts by the Two Assemblies began with Huiguo. Emperor Wu of the Liang dynasty received the full precepts from Dharma Master Yue. The Crown Prince, dukes, ministers, Daoists, and laypeople who received precepts from the master numbered 48,000 (this should be receiving the Bodhisattva precepts). The elderly Shramanas also re-received the Dharma of precepts (this is receiving the full precepts). During the reign of Emperor Gaozong of the Tang dynasty, Vinaya Master Xuan built a stone ordination platform at Jingye Temple to re-ordain the full precepts for Shramanas from various regions, and he wrote the 'Platform Sutra.' During the reign of Emperor Daizong, an edict was issued to build the Fangdeng (Vaipulya) ordination platform at Daxingshan Temple. During the reign of Emperor Muzong, the Chief Secretary Wang Zhixing built the Fangdeng ordination platform in Sizhou, requesting the ordination of monks during Christmas. During the reign of Emperor Jingzong, an edict was issued to build Fangdeng ordination platforms in the two streets, Anguo Temple in the left street and Xingfu Temple in the right street. During the reign of Emperor Xuanzong, due to the Huichang persecution, an edict was issued to establish Fangdeng ordination platforms in Shangdu, Jingyang, Bianyi, and other places to re-ordain the precepts for monks and nuns. During the reign of Emperor Yizong, an edict was issued for the four temples in the two streets to each build ordination platforms to ordain monks. During the reign of Emperor Taizu of the Song dynasty, because there was no separation between monks and nuns, an edict was issued for nunneries to set up ordination platforms to receive precepts, presided over by a virtuous nun. During the reign of Emperor Zhenzong, Chongsheng Temple in Shengzhou was renamed Ganlu (Amrita) Ordination Platform. An imperial edict was issued to establish the Fengxian Ganlu Ordination Platform in the capital, and ordination platforms were established in all regions of the country, totaling seventy-two. A Mahayana ordination platform was separately established in the capital. Setting up Buddha images and scriptures The son of King Mu of the Zhou dynasty built the image of Kasyapa Buddha (迦葉佛像) in the Qingshui Grottoes. Duke Mu of Qin built a bronze Buddha image. Emperor Huan of the Han dynasty cast a golden floating pagoda (浮屠) image of Laozi. During the reign of Emperor Wu of the Jin dynasty, the Attendant Counselor Xun Xu built a Buddha image in Luoyang.

金像十二○孝武。安法師于檀溪寺造銅像。能自起行。放光燭天○處士戴逵。自造無量壽佛像置靈寶寺。郄超撮香作禮。勃然煙上○安帝。江夷托戴颙造觀音。夜夢人令改造彌勒。觸手成妙○恭帝。詔瓦官寺鑄丈六金像。放光滿寺○宋文帝。徐州造丈六金佛。有寇難則像身流汗○孝武。路太后于中興寺造普賢像。

梁武帝。幸同泰寺鑄十方佛金銅像。

北魏獻文。敕為太祖下五帝。鑄丈六釋迦佛五軀○孝明。為太后胡氏建永寧寺丈六金像浮圖九層高九十丈。詔諸郡立五級浮圖○孝莊。孟仲暉造夾纻佛。每夜繞座行道○孝武。于平等寺建浮圖設萬僧齋。石佛俯首終日。

唐高祖。為太祖下造等身佛三身○太宗夢虞世南。敕造佛像一軀。以資冥福○高宗。敕洛陽龍門山鐫石龕盧舍那佛高八十五尺。沙門智運于龍門山鑿石佛一萬五千身○武后。斂天下僧尼日一錢。作大像于白司馬坂○玄宗。敕諸郡開元寺。鑄皇帝等身金銅佛像○沙門海通。于嘉州大江鑿石為彌勒佛高三百六十尺。覆閣九層。

晉天福。天竺沙門道翊。獲奇木造觀音像。持古佛舍利置豪相中。白光煥發○宣徽將朱崇。掘地得大石佛。舍家為寺○開運初。敕為高祖寫大藏經。奉安明聖寺。

漢高祖。上柱國郭令威。立石碑金剛經

【現代漢語翻譯】 現代漢語譯本： 孝武帝時期，路太后在中興寺建造普賢菩薩像。

梁武帝親臨同泰寺，鑄造十方佛的金銅像。

北魏獻文帝下令為太祖等五位先帝鑄造丈六高的釋迦牟尼佛像五尊。孝明帝為太后胡氏建造永寧寺，寺中有一丈六高的金像和九層浮屠，高達九十丈。他還下詔在各郡建造五級浮屠。孝莊帝時期，孟仲暉製作夾纻佛像，每夜繞佛像行走。孝武帝在平等寺建造浮屠，設萬僧齋，寺中石佛終日俯首。

唐高祖為太祖等先人建造等身佛像三尊。太宗夢見虞世南，下令建造佛像一尊，以求冥福。高宗下令在洛陽龍門山開鑿石龕，雕刻盧舍那佛，高八十五尺。沙門智運在龍門山開鑿石佛一萬五千尊。武則天徵收天下僧尼每日一錢，在白司馬坂建造大佛像。玄宗下令各郡開元寺鑄造皇帝等身金銅佛像。沙門海通在嘉州大江邊開鑿石像為彌勒佛，高三百六十尺，並建造九層樓閣覆蓋。

後晉天福年間，天竺沙門道翊獲得奇木，雕刻觀音像，並將古佛舍利放置在佛像的眉間白毫相中，白光煥發。宣徽使朱崇掘地得到大石佛，於是捨棄家宅改為寺廟。後晉開運初年，朝廷下令抄寫大藏經，供奉在明聖寺。

後漢高祖時期，上柱國郭令威立石碑，刻金剛經。

【English Translation】 English version: During the reign of Emperor Xiaowu, Empress Dowager Lu built a Samantabhadra (普賢, Puxian) statue at Zhongxing Temple.

Emperor Wu of Liang personally visited Tongtai Temple to cast gold and bronze statues of the Buddhas of the ten directions.

Emperor Xianwen of Northern Wei ordered the casting of five sixteen-foot-tall Shakyamuni (釋迦牟尼, Shijiamouni) Buddha statues for the five preceding emperors, including Emperor Taizu. Emperor Xiaoming built Yongning Temple for Empress Dowager Hu, which housed a sixteen-foot-tall golden statue and a nine-story pagoda, ninety feet tall. He also decreed the construction of five-story pagodas in various prefectures. During the reign of Emperor Xiaozhuang, Meng Zhonghui created a lacquered cloth Buddha statue and circumambulated it every night. Emperor Xiaowu built a pagoda at Pingdeng Temple and held a vegetarian feast for ten thousand monks. The stone Buddha in the temple bowed its head all day long.

Emperor Gaozu of Tang had three life-size Buddha statues made for his ancestors. Emperor Taizong dreamed of Yu Shinan and ordered the construction of a Buddha statue to seek blessings in the afterlife. Emperor Gaozong ordered the carving of a stone niche on Longmen Mountain in Luoyang, with a Vairocana (盧舍那, Lushena) Buddha statue eighty-five feet tall. The monk Zhiyun carved fifteen thousand stone Buddha statues on Longmen Mountain. Empress Wu Zetian collected one coin per day from monks and nuns throughout the empire to build a large Buddha statue on Baisima Slope. Emperor Xuanzong ordered the Kaiyuan Temples in various prefectures to cast life-size gold and bronze Buddha statues of the emperor. The monk Haitong carved a Maitreya (彌勒佛, Milefo) Buddha statue out of stone by the Dajiang River in Jia Prefecture, which was three hundred and sixty feet tall, and built a nine-story pavilion to cover it.

During the Tianfu era of the Later Jin dynasty, the Indian monk Daoyi obtained a rare wood and carved a Guanyin (觀音, Guanyin) statue. He placed ancient Buddha relics in the urna (豪相, Hao Xiang) between the eyebrows of the statue, and white light radiated from it. Zhu Chong, a military commissioner, unearthed a large stone Buddha and donated his home to become a temple. In the early Kaiyun era of the Later Jin, the court ordered the copying of the Tripitaka (大藏經, Dazangjing) to be enshrined in Mingsheng Temple.

During the reign of Emperor Gaozu of the Later Han dynasty, Guo Lingwei, the Pillar of the State, erected a stone stele with the Diamond Sutra (金剛經, Jingangjing) inscribed on it.

于壽春。

宋太祖。敕益州雕大藏經板○敕往峨眉山妝飾佛像○真宗封泰山。詔修眾像三十二身。御製修像記○敕沙門棲演修龍門山石龕佛一萬七千身○哲宗。敕往東林妝神運五殿佛像○蘇軾繪水陸像。作贊十六篇○蘇軾得張氏畫十八羅漢為贊。以授弟轍○高宗。給事中憑楫造大藏經四十八所。

建寺造塔

周穆王子于鼓山建竹林寺。

漢明帝。始造白馬寺。雒陽京城內外十寺。白馬寺東造佛舍利塔。

魏吳王孫權。武昌造昌樂寺。潘夫人。造惠寶寺。尚書令闞澤。舍宅為德潤寺(今普濟寺是)。

晉惠帝。會稽諸葛氏造靈寶寺○成帝。尚書令李邈。以句容宅靈耀寺王羲之廬山寺為歸宗寺○許詢建塔四層乏相輪。一朝風雨輪盤自備○康帝。中書令何充舍宅為建福寺○哀帝。詔建瓦官寺○廢帝。詔為支遁法師建沃州寺○簡文帝。詔為尼道容建新林寺。敕長干寺造三級塔○孝武帝。潯陽刺史陶范。舍所居為永法師建西林寺。九江刺史桓伊。為遠法師建東林寺○荊州牧桓沖。命曇翼法師建東西二寺。常及萬僧。

宋高祖。范秦建祇洹寺。謝靈運建招提寺○文帝。為高祖建報恩寺○敕沙門道祜。往鄮縣建浮圖三級○沙門曇摩密多。于鄮縣建阿育王塔。

齊高帝。沙門玄暢建

【現代漢語翻譯】 于壽春。

宋太祖（Song Taizu）。敕令在益州雕刻大藏經經板○敕令前往峨眉山妝飾佛像○真宗（Zhenzong）封禪泰山，詔令修造眾佛像三十二身，御製修像記○敕令沙門棲演修繕龍門山石窟佛像一萬七千身○哲宗（Zhezong）。敕令前往東林寺妝飾神運五殿佛像○蘇軾（Su Shi）繪製水陸法會像，作贊十六篇○蘇軾得到張氏所畫十八羅漢像，為其作贊，並傳授給弟弟蘇轍（Su Zhe）○高宗（Gaozong）。給事中憑楫建造大藏經四十八所。

建寺造塔

周穆王之子在鼓山建造竹林寺。

漢明帝（Emperor Ming of Han）。開始建造白馬寺，在雒陽京城內外建造十座寺廟，在白馬寺東建造佛舍利塔。

魏吳王孫權（Sun Quan）。在武昌建造昌樂寺。潘夫人建造惠寶寺。尚書令闞澤（Kan Ze）。捨棄住宅作為德潤寺（現在的普濟寺）。

晉惠帝（Emperor Hui of Jin）。會稽諸葛氏建造靈寶寺○晉成帝（Emperor Cheng of Jin）。尚書令李邈（Li Miao）。將句容的住宅改為靈耀寺，王羲之（Wang Xizhi）的廬山寺改為歸宗寺○許詢（Xu Xun）建造四層塔，缺少相輪，一日風雨後，輪盤自然具備○晉康帝（Emperor Kang of Jin）。中書令何充（He Chong）捨棄住宅作為建福寺○晉哀帝（Emperor Ai of Jin）。詔令建造瓦官寺○晉廢帝（Emperor Fei of Jin）。詔令為支遁（Zhi Dun）法師建造沃州寺○晉簡文帝（Emperor Jianwen of Jin）。詔令為尼姑道容（Dao Rong）建造新林寺，敕令長干寺建造三級塔○晉孝武帝（Emperor Xiaowu of Jin）。潯陽刺史陶范（Tao Fan）。捨棄住所為永法師建造西林寺，九江刺史桓伊（Huan Yi）。為遠法師建造東林寺○荊州牧桓沖（Huan Chong）。命令曇翼（Tan Yi）法師建造東西二寺，常有萬名僧人。

宋高祖（Emperor Gaozu of Song）。范秦（Fan Qin）建造祇洹寺，謝靈運（Xie Lingyun）建造招提寺○宋文帝（Emperor Wen of Song）。為高祖建造報恩寺○敕令沙門道祜（Dao Hu）。前往鄮縣建造浮圖三級○沙門曇摩密多（Dharmamitra）。在鄮縣建造阿育王塔。

齊高帝（Emperor Gao of Qi）。沙門玄暢（Xuan Chang）建造

【English Translation】 At Shouchun.

Emperor Taizu of Song (Song Taizu). Ordered the carving of the Tripitaka scripture boards in Yizhou ○ Ordered the decoration of Buddha statues at Mount Emei ○ Emperor Zhenzong (Zhenzong) performed the Feng and Shan sacrifices at Mount Tai, and ordered the construction of thirty-two Buddha statues, personally writing the 'Record of Statue Construction' ○ Ordered the monk Qixi Yan to repair the 17,000 Buddha statues in the Longmen Grottoes ○ Emperor Zhezong (Zhezong). Ordered the decoration of the Buddha statues in the Shenyun Five Halls at Donglin Temple ○ Su Shi painted the Water and Land Ritual images and composed sixteen eulogies ○ Su Shi obtained Zhang's painting of the Eighteen Arhats, wrote eulogies for them, and gave them to his younger brother Su Zhe (Su Zhe) ○ Emperor Gaozong (Gaozong). Palace Attendant Ping Ji constructed forty-eight Tripitaka repositories.

Building Temples and Pagodas

The son of King Mu of Zhou built the Zhulin Temple on Mount Gu.

Emperor Ming of Han (Emperor Ming of Han). Began the construction of the White Horse Temple, building ten temples inside and outside the capital city of Luoyang, and building a Buddha relic pagoda east of the White Horse Temple.

Sun Quan (Sun Quan), King of Wu of Wei. Built Changle Temple in Wuchang. Lady Pan built Huibao Temple. Minister Kan Ze (Kan Ze). Donated his residence to become Derun Temple (now Pujin Temple).

Emperor Hui of Jin (Emperor Hui of Jin). The Zhuge family of Kuaiji built Lingbao Temple ○ Emperor Cheng of Jin (Emperor Cheng of Jin). Minister Li Miao (Li Miao). Converted his residence in Jurong into Lingyao Temple, and Wang Xizhi's (Wang Xizhi) Lushan Temple into Guizong Temple ○ Xu Xun (Xu Xun) built a four-story pagoda lacking a finial. One day, after wind and rain, the finial appeared on its own ○ Emperor Kang of Jin (Emperor Kang of Jin). Grand Secretary He Chong (He Chong) donated his residence to become Jianfu Temple ○ Emperor Ai of Jin (Emperor Ai of Jin). Ordered the construction of Waguan Temple ○ Emperor Fei of Jin (Emperor Fei of Jin). Ordered the construction of Wozhou Temple for Dharma Master Zhi Dun (Zhi Dun) ○ Emperor Jianwen of Jin (Emperor Jianwen of Jin). Ordered the construction of Xinlin Temple for the nun Daorong (Dao Rong), and ordered Changgan Temple to build a three-story pagoda ○ Emperor Xiaowu of Jin (Emperor Xiaowu of Jin). Tao Fan (Tao Fan), the governor of Xunyang. Donated his residence to build Xilin Temple for Dharma Master Yong, and Huan Yi (Huan Yi), the governor of Jiujiang. Built Donglin Temple for Dharma Master Yuan ○ Huan Chong (Huan Chong), the governor of Jingzhou. Ordered Dharma Master Tan Yi (Tan Yi) to build two temples, east and west, which often housed ten thousand monks.

Emperor Gaozu of Song (Emperor Gaozu of Song). Fan Qin (Fan Qin) built Jetavana Temple, and Xie Lingyun (Xie Lingyun) built Zhaoti Temple ○ Emperor Wen of Song (Emperor Wen of Song). Built Bao'en Temple for Emperor Gaozu ○ Ordered the monk Dao Hu (Dao Hu). To go to Mao County to build a three-story stupa ○ The monk Dharmamitra (Dharmamitra). Built the Ashoka Pagoda in Mao County.

Emperor Gao of Qi (Emperor Gao of Qi). The monk Xuan Chang (Xuan Chang) built

齊隆寺。感青衣神人繞山守護○武帝。居士明僧紹。以攝山宅為棲霞寺。

梁武帝。舊宅七夜放光。敕建光宅寺○詔修長干塔。得琉璃瓶盛舍利爪發○同泰寺浮圖災。更建十二層浮圖○華陽真人陶弘景。於三茅山建浮圖白塔○岳陽王蕭察鎮越州。重修磚木二塔。知前身是許詢。

北魏文成。大復佛法。詔郡縣各建浮圖一區○敕建鹿野寺。與禪僧數百習學禪定○孝文。為太后建報德寺。為羅釋法師。舊居草堂建三級浮圖○宣武。洛陽段輝聞地下鐘聲得金佛一菩薩二。遂舍宅為寺○北周。常念寺藏舍利。光明自瓶出。建浮圖奉安之○隋文帝。詔相州戰地。為軍士死事者建寺薦福○辛彥之立十五層浮圖。張元神遊天上見一堂。天人曰。辛刺史當居此○詔天下名藩建靈塔。奉藏舍利。凡百十一塔。靈瑞之跡備在僧傳○唐公李淵。舍宅為清禪寺○詔建禪定寺。召曇遷法師。集名德百二十人居之○智者禪師至玉泉。感關王役神兵造寺○真觀禪師于虎林山建天竺寺○煬帝。智者遺言。于天臺山造國清寺。

唐高祖。為沙門景暉立勝業寺。為沙門曇獻立慈悲寺。為并州起義立義興寺○太宗。詔以皇家舊宅為興聖寺○詔于建義以來交兵之處各建寺。破劉武周于汾州立弘濟寺。李百藥撰碑(廿七寺云云)○詔以慶善宮為

【現代漢語翻譯】 現代漢語譯本 齊隆寺。感應到青衣神人環繞山守護。（註：齊隆寺，寺名；青衣神人，神名）武帝。（註：武帝，指梁武帝）居士明僧紹，將攝山住宅改為棲霞寺。（註：明僧紹，人名；攝山，山名；棲霞寺，寺名） 梁武帝。舊宅七夜放出光芒，下令建造光宅寺。（註：光宅寺，寺名）下詔修繕長干塔，得到琉璃瓶盛放的舍利和爪發。（註：長干塔，塔名；舍利，佛教聖物）同泰寺的浮圖遭遇火災，於是重新建造十二層浮圖。（註：同泰寺，寺名；浮圖，即佛塔）華陽真人陶弘景，在三茅山建造浮圖白塔。（註：華陽真人，道教人物；陶弘景，人名；三茅山，山名；浮圖白塔，塔名）岳陽王蕭察鎮守越州，重修磚木二塔，得知前身是許詢。（註：岳陽王，爵位名；蕭察，人名；越州，地名；許詢，人名） 北魏文成帝，大力恢復佛法，下詔各郡縣建造浮圖一區。下令建造鹿野寺，與數百名禪僧一起學習禪定。（註：鹿野寺，寺名）孝文帝，為太后建造報德寺，為羅釋法師，在舊居草堂建造三級浮圖。（註：報德寺，寺名；羅釋法師，人名）宣武帝，洛陽的段輝聽到地下鐘聲，得到金佛一尊、菩薩二尊，於是捨棄住宅作為寺廟。（註：段輝，人名）北周，常念寺藏有舍利，光明從瓶中發出，建造浮圖供奉安放。（註：常念寺，寺名）隋文帝，下詔在相州戰場，為陣亡的軍士建造薦福寺。（註：相州，地名；薦福寺，寺名）辛彥之建造十五層浮圖，張元神遊天上，見到一座殿堂，天人說：『辛刺史將居住在這裡』。（註：辛彥之，人名；張元，人名）下詔天下各名藩建造靈塔，供奉藏舍利，共一百一十一座塔，靈異祥瑞的事蹟都記載在僧傳中。（註：靈塔，即舍利塔）唐公李淵，捨棄住宅作為清禪寺。（註：唐公，指唐高祖李淵；李淵，人名；清禪寺，寺名）下詔建造禪定寺，召集曇遷法師，聚集名僧一百二十人居住。（註：禪定寺，寺名；曇遷法師，人名）智者禪師到達玉泉，感應到關王役使神兵建造寺廟。（註：智者禪師，人名；玉泉，地名；關王，指關羽）真觀禪師在虎林山建造天竺寺。（註：真觀禪師，人名；虎林山，山名；天竺寺，寺名）煬帝，遵照智者禪師的遺言，在天臺山建造國清寺。（註：煬帝，隋煬帝；智者禪師，人名；天臺山，山名；國清寺，寺名） 唐高祖，為沙門景暉建立勝業寺，為沙門曇獻建立慈悲寺，為并州起義建立義興寺。（註：景暉，人名；勝業寺，寺名；曇獻，人名；慈悲寺，寺名；并州，地名；義興寺，寺名）太宗，下詔將皇家舊宅作為興聖寺。（註：興聖寺，寺名）下詔在建義以來交戰的地方各建寺廟，在汾州擊敗劉武周后建立弘濟寺，李百藥撰寫碑文（二十七寺云云）。（註：汾州，地名；劉武周，人名；弘濟寺，寺名；李百藥，人名）下詔將慶善宮改為寺廟。

【English Translation】 English version Qilong Temple. It was sensed that a deity in green robes was circling the mountain to protect it. (Note: Qilong Temple, name of a temple; deity in green robes, name of a deity) Emperor Wu. (Note: Emperor Wu, refers to Emperor Wu of Liang) Layman Ming Sengshao converted his residence on Mount She into Qixia Temple. (Note: Ming Sengshao, personal name; Mount She, name of a mountain; Qixia Temple, name of a temple) Emperor Wu of Liang. His old residence emitted light for seven nights, and he ordered the construction of Guangzhai Temple. (Note: Guangzhai Temple, name of a temple) An edict was issued to repair the Changgan Pagoda, and a glass bottle containing relics and nail clippings was obtained. (Note: Changgan Pagoda, name of a pagoda; relics, sacred Buddhist objects) The pagoda of Tongtai Temple was destroyed by fire, so a twelve-story pagoda was rebuilt. (Note: Tongtai Temple, name of a temple; pagoda, Buddhist tower) The Hua Yang Perfected Person Tao Hongjing built a pagoda and white stupa on Mount Sanmao. (Note: Hua Yang Perfected Person, Taoist figure; Tao Hongjing, personal name; Mount Sanmao, name of a mountain; pagoda and white stupa, name of a pagoda) Xiao Cha, the Prince of Yueyang, garrisoned Yuezhou and rebuilt two brick and wood pagodas, knowing that his previous life was Xu Xun. (Note: Prince of Yueyang, name of a noble title; Xiao Cha, personal name; Yuezhou, place name; Xu Xun, personal name) Emperor Wencheng of Northern Wei greatly revived Buddhism, and issued an edict that each prefecture and county should build a pagoda district. An edict was issued to build Luye Temple, where hundreds of Chan monks studied meditation. (Note: Luye Temple, name of a temple) Emperor Xiaowen built Baode Temple for the Empress Dowager, and built a three-tiered pagoda at the thatched cottage of Dharma Master Luoshi. (Note: Baode Temple, name of a temple; Dharma Master Luoshi, personal name) Emperor Xuanwu, Duan Hui of Luoyang heard the sound of a bell underground and obtained one golden Buddha and two Bodhisattvas, so he donated his residence as a temple. (Note: Duan Hui, personal name) In Northern Zhou, Changnian Temple housed relics, and light emanated from the bottle, so a pagoda was built to enshrine them. (Note: Changnian Temple, name of a temple) Emperor Wen of Sui issued an edict to build Jianfu Temple on the battlefield of Xiangzhou for the soldiers who died in battle. (Note: Xiangzhou, place name; Jianfu Temple, name of a temple) Xin Yanzhi built a fifteen-story pagoda, and Zhang Yuan traveled to heaven in spirit and saw a hall. The heavenly being said, 'Prefect Xin will reside here'. (Note: Xin Yanzhi, personal name; Zhang Yuan, personal name) An edict was issued to build spiritual pagodas in all the famous domains to enshrine relics, totaling one hundred and eleven pagodas. The miraculous and auspicious events are all recorded in the biographies of monks. (Note: spiritual pagoda, i.e., relic pagoda) Tang Duke Li Yuan donated his residence as Qingchan Temple. (Note: Tang Duke, refers to Emperor Gaozu Li Yuan; Li Yuan, personal name; Qingchan Temple, name of a temple) An edict was issued to build Chan Ding Temple, summoning Dharma Master Tanqian and gathering one hundred and twenty eminent monks to reside there. (Note: Chan Ding Temple, name of a temple; Dharma Master Tanqian, personal name) Chan Master Zhiyi arrived at Yuquan and sensed that Lord Guan was employing divine soldiers to build a temple. (Note: Chan Master Zhiyi, personal name; Yuquan, place name; Lord Guan, refers to Guan Yu) Chan Master Zhenguan built Tianzhu Temple on Mount Hulin. (Note: Chan Master Zhenguan, personal name; Mount Hulin, name of a mountain; Tianzhu Temple, name of a temple) Emperor Yang, following the last words of Chan Master Zhiyi, built Guoqing Temple on Mount Tiantai. (Note: Emperor Yang, Emperor Yang of Sui; Chan Master Zhiyi, personal name; Mount Tiantai, name of a mountain; Guoqing Temple, name of a temple) Emperor Gaozu of Tang established Shengye Temple for the Shramana Jinghui, Cibei Temple for the Shramana Tanxian, and Yixing Temple for the uprising in Bingzhou. (Note: Jinghui, personal name; Shengye Temple, name of a temple; Tanxian, personal name; Cibei Temple, name of a temple; Bingzhou, place name; Yixing Temple, name of a temple) Emperor Taizong issued an edict to make the old imperial residence Xingsheng Temple. (Note: Xingsheng Temple, name of a temple) An edict was issued to build temples in the places where battles had taken place since the founding of the dynasty. After defeating Liu Wuzhou in Fenzhou, Hongji Temple was built, and Li Baiyao wrote the inscription (twenty-seven temples, etc.). (Note: Fenzhou, place name; Liu Wuzhou, personal name; Hongji Temple, name of a temple; Li Baiyao, personal name) An edict was issued to convert Qingshan Palace into a temple.

穆太后建慈德寺。為皇太子承干建普光寺○詔以洛陽舊宅為天宮寺○詔為穆太后建弘福寺○皇太子為文德皇后建慈恩寺○高宗。敕建西明寺大殿十三所○睿宗。詔以沙門惠云所造汴州建國寺為大相國寺(帝從相王龍飛故以為名)○玄宗。敕以寢殿材建安國寺彌勒殿○敕天下諸郡建開元寺龍興寺○肅宗。上皇幸成都。沙門英干施粥救貧餒。愿國運再清。敕建大聖慈寺九十六院八千五百區○尚書右丞王維與弟縉奉佛。母喪以輞川第為寺○代宗夢遊山寺。翌日瑯玡山建剎進圖。賜名寶應寺○帝夢牛首山辟支佛來見。敕山中建七級浮圖○淮西兵馬使李重倩。舍宅為佛經坊賜名寶應○宣宗。敕天下諸寺修治諸祖師塔○昭宗敕羅什譯經處重建草堂寺。

晉曹山有梵僧群集山頂。飛行而去。敕建荷玉禪寺○宋太祖。吳越王俶。造金銅八萬四千塔。佈散國內○太宗。周廢龍興寺為官倉。寺僧擊鼓求復。敕復為寺○賜天下無名寺額。曰太平興國。曰乾明○敕往五臺造金銅文殊萬菩薩像○詔建開聖禪寺。奉天竺栴檀瑞像釋迦佛牙志公真身○敕往天臺山重建壽昌寺。造羅漢像五百十六身○開寶寺建塔。十一層三十六丈。上手藏舍利塔。放光照天地○真宗。詔賜金修峨眉普賢寺○沙門繼全自西天還。得佛舍利建塔揚州○敕江寧府長干寺塔

【現代漢語翻譯】 現代漢語譯本 穆太后建造了慈德寺。為皇太子承乾建造了普光寺。皇帝下詔將洛陽的舊宅改為天宮寺。又下詔為穆太后建造弘福寺。皇太子為文德皇后建造了慈恩寺。 高宗皇帝下令建造西明寺，包括十三所大殿。 睿宗皇帝下詔將沙門惠云所建造的汴州建國寺改為大相國寺（皇帝因曾以相王的身份在此地飛黃騰達，故以此命名）。 玄宗皇帝下令用寢殿的材料建造安國寺的彌勒殿。又下令天下各郡建造開元寺和龍興寺。 肅宗皇帝時期，上皇幸臨成都。沙門英干施粥救濟貧困飢餓的人們，祈願國家再次清明安定。皇帝下令建造大聖慈寺，包括九十六院和八千五百區。 尚書右丞王維與弟弟王縉信奉佛教，母親去世后將輞川的住宅改為寺廟。 代宗皇帝夢遊山寺，第二天在瑯琊山建造寺廟並進獻圖紙，賜名寶應寺。 皇帝夢見牛首山的辟支佛來拜見，下令在山中建造七級浮屠。 淮西兵馬使李重倩，捨棄住宅作為佛經坊，賜名寶應。 宣宗皇帝下令天下各寺廟修繕諸位祖師的塔。 昭宗皇帝下令在鳩摩羅什（Kumarajiva）翻譯佛經的地方重建草堂寺。 晉朝時，曹山有梵僧聚集在山頂，然後飛行離去。皇帝下令建造荷玉禪寺。 宋太祖時期，吳越王錢俶（Qian Chu）製造了金銅八萬四千塔，分佈在全國各地。 太宗皇帝時期，後周廢棄了龍興寺作為官倉。寺廟僧人擊鼓請求恢復寺廟，皇帝下令恢復爲寺廟。 賜予天下無名寺廟匾額，命名為太平興國和乾明。 下令前往五臺山建造金銅文殊萬菩薩像。 下詔建造開聖禪寺，供奉來自天竺的栴檀瑞像釋迦佛牙和志公真身。 下令前往天臺山重建壽昌寺，建造羅漢像五百一十六身。 開寶寺建造寶塔，十一層高三十六丈，頂端藏有舍利塔，放出光芒照耀天地。 真宗皇帝下詔賜金修繕峨眉山的普賢寺。 沙門繼全從西天返回，得到佛舍利，在揚州建造寶塔。 下令在江寧府的長干寺建造寶塔

【English Translation】 English version Empress Dowager Mu built the Cide Temple. For Crown Prince Chengqian, she built the Puguang Temple. An imperial edict was issued to convert the old residence in Luoyang into the Tiangong Temple. Another edict was issued to build the Hongfu Temple for Empress Dowager Mu. The Crown Prince built the Ci'en Temple for Empress Wende. Emperor Gaozong ordered the construction of the Ximing Temple, including thirteen great halls. Emperor Ruizong issued an edict to rename the Jian'guo Temple in Bianzhou, built by the monk Huiyun, as the Great Xiangguo Temple (the emperor named it thus because he had risen to prominence there as the Prince of Xiang). Emperor Xuanzong ordered the construction of the Maitreya Hall of the Anguo Temple using materials from his palace. He also ordered the construction of Kaiyuan Temples and Longxing Temples in all prefectures throughout the empire. During the reign of Emperor Suzong, the Retired Emperor visited Chengdu. The monk Yinggan provided porridge to relieve the poor and hungry, praying for the country to be clear and stable again. The emperor ordered the construction of the Great Shengci Temple, including ninety-six courtyards and eight thousand five hundred districts. The Right Vice Minister of the Ministry of Works, Wang Wei, and his brother Wang Jin, were devout Buddhists. After their mother's death, they converted their residence in Wangchuan into a temple. Emperor Daizong dreamed of visiting a mountain temple. The next day, he ordered the construction of a temple on Mount Langya and presented the plans, naming it Baoying Temple. The emperor dreamed that the Pratyekabuddha of Mount Niushou came to visit. He ordered the construction of a seven-story pagoda in the mountain. Li Chongqian, the military commissioner of Huaixi, donated his residence as a Buddhist scripture workshop, naming it Baoying. Emperor Xuanzong ordered all temples throughout the empire to repair the pagodas of the various patriarchs. Emperor Zhaozong ordered the reconstruction of the Caotang Temple at the site where Kumarajiva (Luoshi) translated the scriptures. During the Jin Dynasty, a group of Brahman monks gathered on the summit of Mount Cao and then flew away. The emperor ordered the construction of the Heyu Chan Temple. During the reign of Emperor Taizu of the Song Dynasty, King Qian Chu (Wu Yue Wang) cast eighty-four thousand gold and copper pagodas and distributed them throughout the country. During the reign of Emperor Taizong, the Longxing Temple was abandoned by the Later Zhou dynasty and used as a government granary. The monks of the temple beat drums to request its restoration. The emperor ordered its restoration as a temple. He bestowed plaques on unnamed temples throughout the empire, naming them Taiping Xingguo and Qianming. He ordered the construction of a gold and copper Manjushri with ten thousand Bodhisattvas statue on Mount Wutai. An edict was issued to build the Kaisheng Chan Temple, enshrining the sandalwood auspicious image of Shakyamuni Buddha's tooth and the true body of Master Zhigong from India. He ordered the reconstruction of the Shouchang Temple on Mount Tiantai, building five hundred and sixteen Arhat statues. The Kaibao Temple built a pagoda, eleven stories high and thirty-six zhang tall, with a stupa containing relics at the top, emitting light that illuminated the heavens and the earth. Emperor Zhenzong issued an edict to donate gold to repair the Samantabhadra Temple on Mount Emei. The monk Ji Quan returned from the Western Regions, obtained Buddha relics, and built a pagoda in Yangzhou. An edict was issued to build a pagoda at the Changgan Temple in Jiangning Prefecture.

。賜名聖感○詔并州建資聖院。為將士戰亡追福○仁宗。敕京師建慈化寺。為先帝薦福○敕再建靈感塔○內侍李允寧奏。以第宅創十方凈因寺。詔璉禪師居之。

英宗。敕天下私造寺院。並賜壽聖之額○神宗。敕開寶寺靈感塔。御篆鴻福圓成之塔○哲宗。四明延慶沙門介然創十六觀堂。陳瓘為記○徽宗。云居祐禪師作三塔。白雲端禪師建祖堂。洪覺范論之曰。云居白雲識度高遠。斯可為天下法○高宗。敕天下州郡立報恩寺。為徽宗追嚴○敕西湖北山建天申萬壽圓覺寺○孝宗。賜內帑于上竺建藏殿○敕賜錢于上竺建十六觀堂。內翰樓鑰記○敕于禁中建內觀堂。一遵上竺制度。

西天求法

魏高貴鄉公。沙門朱士。西遊于闐得放光般若。

晉安帝。沙門法顯。自西域往五天竺得經像。泛南海而還。

宋高祖。曇無竭往西竺。二十年還。揚都譯經○后廢帝。沙門法獻西遊于闐。得提婆品○梁沙門智宣。往西竺得梵經還。

陳宣帝。沙門智圓往西竺。隋文帝時得梵經還。

北魏孝明。遣使者宋云沙門法力。往西天。得梵經百七十部還。

北齊後主。沙門寶暹等往西天。得梵本還。

隋文帝。陳朝沙門智周等。西竺求經還。

唐太宗。敕李義錶王元策使西竺。登

【現代漢語翻譯】 現代漢語譯本：賜名聖感：皇帝下詔在并州建立資聖院，為陣亡的將士追薦冥福。 仁宗：皇帝敕令在京師建造慈化寺，為先帝祈福。 皇帝敕令再次修建靈感塔。 內侍李允寧上奏，將自己的住宅改建為十方凈因寺，皇帝下詔讓璉禪師居住。

英宗：皇帝敕令天下私自建造的寺院，都賜予『壽聖』的匾額。 神宗：皇帝敕令開寶寺的靈感塔，御筆題寫『鴻福圓成之塔』。 哲宗：四明延慶寺的沙門介然建立十六觀堂，陳瓘為之作記。 徽宗：云居祐禪師建造三塔，白雲端禪師建造祖堂，洪覺范評論說：『云居和白雲的見識和氣度高遠，可以作為天下的法則。』 高宗：皇帝敕令天下州郡建立報恩寺，為徽宗追薦冥福。 皇帝敕令在西湖北山建造天申萬壽圓覺寺。 孝宗：皇帝賜予內庫的錢財在上竺寺建造藏殿。 皇帝敕令賜錢在上竺寺建造十六觀堂，內翰樓鑰為之作記。 皇帝敕令在皇宮禁中建造內觀堂，一切都遵照上竺寺的制度。

西天求法

魏高貴鄉公：沙門朱士，西行至於闐（Khotan，古代西域國名），取得《放光般若經》。

晉安帝：沙門法顯，從西域前往五天竺（Pañca-vidyāsthāna，古代印度五個地區的總稱），取得經書和佛像，乘船泛海南海而歸。

宋高祖：曇無竭前往西竺（Western India，西印度），二十年後返回，在揚都（Yangdu，揚州）翻譯佛經。 后廢帝：沙門法獻西行至於闐，取得《提婆品》。 梁：沙門智宣，前往西竺取得梵文佛經返回。

陳宣帝：沙門智圓前往西竺，隋文帝時期取得梵文佛經返回。

北魏孝明帝：派遣使者宋雲和沙門法力，前往西天（Western Regions，西域），取得梵文佛經一百七十部返回。

北齊後主：沙門寶暹等人前往西天，取得梵文字返回。

隋文帝：陳朝的沙門智周等人，前往西竺求取佛經返回。

唐太宗：敕令李義表和王元策出使西竺。

【English Translation】 English version: Granted the name 'Shenggan': The emperor issued an edict to establish Zisheng Monastery in Bingzhou, to seek blessings for the deceased soldiers. Emperor Renzong: Ordered the construction of Cihua Monastery in the capital to pray for blessings for the late emperor. The emperor ordered the reconstruction of Linggan Pagoda. The eunuch Li Yunning reported that he had converted his residence into Shifang Jingyin Monastery, and the emperor ordered Chan Master Lian to reside there.

Emperor Yingzong: Ordered that all privately built monasteries in the country be granted the plaque of 'Shousheng'. Emperor Shenzong: Ordered that the Linggan Pagoda of Kaibao Monastery be inscribed with the words 'Pagoda of Hongfu Yuancheng' in his own handwriting. Emperor Zhezong: The monk Jieran of Yanqing Monastery in Siming created the Sixteen Contemplation Hall, and Chen Guan wrote a record for it. Emperor Huizong: Chan Master You of Yunju built three pagodas, and Chan Master Baiyun Duan built the Ancestral Hall. Hong Juefan commented: 'The knowledge and breadth of vision of Yunju and Baiyun are lofty and far-reaching, and can serve as the law for the world.' Emperor Gaozong: Ordered the establishment of Bao'en Monastery in all prefectures and counties to seek blessings for Emperor Huizong. The emperor ordered the construction of Tianshen Wanshou Yuanjue Monastery on the North Mountain of West Lake. Emperor Xiaozong: Granted money from the imperial treasury to build a Sutra Repository at Shangzhu Monastery. The emperor ordered that money be granted to build the Sixteen Contemplation Hall at Shangzhu Monastery, and Lou Yao, a member of the Hanlin Academy, wrote a record for it. The emperor ordered the construction of an Inner Contemplation Hall in the imperial palace, following the system of Shangzhu Monastery in all respects.

Seeking the Dharma in the Western Regions

Duke Gaoguixiang of Wei: The monk Zhu Shi traveled west to Khotan (an ancient kingdom in the Western Regions) and obtained the 'Fangguang Prajna Sutra'.

Emperor An of Jin: The monk Faxian traveled from the Western Regions to the Five Indies (Pañca-vidyāsthāna, a general term for the five regions of ancient India) and obtained scriptures and Buddha images, and returned by sailing the South Sea.

Emperor Gaozu of Song: Tanwujie went to Western India (Western India) and returned after twenty years, translating scriptures in Yangdu (Yangzhou). Emperor Fei of Later Song: The monk Faxian traveled west to Khotan and obtained the 'Deva Chapter'. Liang: The monk Zhixuan went to Western India and obtained Sanskrit scriptures before returning.

Emperor Xuan of Chen: The monk Zhiyuan went to Western India and obtained Sanskrit scriptures before returning during the reign of Emperor Wen of Sui.

Emperor Xiaoming of Northern Wei: Sent the envoy Song Yun and the monk Fali to the Western Regions (Western Regions), obtaining 170 Sanskrit scriptures before returning.

Emperor Houzhu of Northern Qi: The monk Baoxian and others went to the Western Regions and obtained Sanskrit texts before returning.

Emperor Wen of Sui: The monk Zhizhou and others from the Chen Dynasty went to Western India to seek scriptures before returning.

Emperor Taizong of Tang: Ordered Li Yibiao and Wang Yuance to travel to Western India.

耆山刻碑。紀唐威德○玄奘三藏自西天求經還。召見。詔撰西域記。○武后。初義凈三藏自南海附舶。往西竺求法。至是將梵本寄佛逝國。述南海寄歸傳。求法高僧傳○玄宗。沙門惠日往西天還。召見說法。賜號慈愍三藏法師○梁太祖。沙門智宣往西竺求經還。進佛骨梵經。○宋太祖。沙門道圓游五天竺還。進舍利梵經○沙門行勤等。應詔往西竺求法。所經諸國並賜詔書。令遣人前導○沙門建盛自西竺還。進貝葉梵經○真宗。開封府陳恕言。沙門往西天取經者。宜察人材○仁宗。沙門懷問乞往西竺。為今上建塔于佛金剛座側○沙門懷問得濟永定等自中天竺還。進佛骨舍利貝葉梵經西天碑十九本。

東土譯經

漢明帝。摩騰竺法蘭至。始譯四十二章經。法蘭又譯佛本行經五部○桓帝。支讖譯般舟三昧經等二十一部○靈帝。竺佛朔譯道行般若經。終漢之世。譯經三百餘部○信士嚴佛調。譯古維摩經。

魏齊王。曇摩迦羅譯僧祇律。曇無德譯四分戒本。

康僧鎧譯無量壽經○高貴鄉公沙門帛延至洛陽。譯無量清凈平等覺經。

○沙門朱士行。至於闐得放光般若經。

晉武帝。竺法護譯正法華涅槃經等○孝武。鳩摩羅釋至秦。譯大品般若經○安帝。羅釋在秦。譯妙法華經遺教經維摩經大

智度論○曇無讖至涼。譯悲華經大般涅槃經(四十卷)○佛陀耶舍在秦。譯四分律○佛陀跋陀羅。于建康譯華嚴經(六十卷)惠嚴惠觀筆受。

○宋少帝。佛陀釋譯五分律○文帝。曇摩密多譯普賢行法經。疆良耶舍譯無量壽佛經。

齊高帝。曇摩耶舍譯無量義經。

梁武帝。沙門眾善譯文殊般若經。帝親筆受○真諦譯金光明經○簡文帝。真諦譯起信論俱舍論。

北魏宣武。菩提流支于紫極殿譯經。帝親筆受。

陳文帝。阇那崛多譯佛本行經三十二部。學士費長房筆受。

隋文帝。笈多崛多重譯法華經(八卷者名添品)。

唐太宗。玄奘三藏上新譯菩薩藏經顯揚聖教論等○奘法師譯瑜伽師地論。敕頒賜九道總管。御製聖教序○高宗。佛陀多羅譯圓覺經。敕左僕射于志寧。吏部尚書來濟。兼譯經潤文○詔玄奘三藏譯大般若經六百卷○沙門會寧泛海至訶陵國。遇智賢對譯涅槃後分經二卷○敕三藏日照杜行顗。共譯佛頂尊勝咒。敕不避國諱○武后。遣使往于闐國迎實叉難陀。至東都。重譯華嚴經八十卷(此第二次譯)○中宗。宰相房融至南海。遇般剌密諦譯首楞嚴經。融親筆受○詔義凈三藏譯藥師七佛經。上親筆受○詔菩提流志。于佛光殿譯經。上親筆受。百僚侍坐○菩提流志譯

【現代漢語翻譯】 現代漢語譯本 曇無讖（Dharmaraksa），至涼州，翻譯《悲華經》（Karuna-pundarika Sutra）、《大般涅槃經》（Mahaparinirvana Sutra）（四十卷）。佛陀耶舍（Buddhayasas）在秦地，翻譯《四分律》（Dharmaguptaka-vinaya）。佛陀跋陀羅（Buddhabhadra），在建康翻譯《華嚴經》（Avatamsaka Sutra）（六十卷），惠嚴、惠觀筆錄。

宋少帝時期，佛陀釋（Buddhashanti）翻譯《五分律》（Mahisasaka-vinaya）。宋文帝時期，曇摩蜜多（Dharmamitra）翻譯《普賢行法經》（Samantabhadra-caryapranidhana）。疆良耶舍（Kalayasas）翻譯《無量壽佛經》（Amitayus Sutra）。

齊高帝時期，曇摩耶舍（Dharmayasas）翻譯《無量義經》（Amitartha Sutra）。

梁武帝時期，沙門眾善翻譯《文殊般若經》（Manjushri Prajna Sutra），皇帝親自筆錄。真諦（Paramartha）翻譯《金光明經》（Suvarnaprabhasa Sutra）。梁簡文帝時期，真諦翻譯《起信論》（Mahayana-sraddhotpada-sastra）、《俱舍論》（Abhidharmakosa）。

北魏宣武帝時期，菩提流支（Bodhiruci）在紫極殿翻譯佛經，皇帝親自筆錄。

陳文帝時期，阇那崛多（Jnanagupta）翻譯《佛本行經》（Buddha-carita Sutra）三十二部，學士費長房筆錄。

隋文帝時期，笈多崛多（Gupta-gupta）重新翻譯《法華經》（Lotus Sutra）（八卷本，名為《添品法華經》）。

唐太宗時期，玄奘三藏（Xuanzang）上呈新翻譯的《菩薩藏經》（Bodhisattva-pitaka Sutra）、《顯揚聖教論》（Asanga's Yogacarabhumi-sastra-vyakhyana）等。玄奘法師翻譯《瑜伽師地論》（Yogacarabhumi-sastra），皇帝下令頒賜給九道總管，並御製《聖教序》。唐高宗時期，佛陀多羅（Buddhatara）翻譯《圓覺經》（Surangama-samadhi Sutra），皇帝下令左僕射于志寧、吏部尚書來濟兼任譯經潤文。詔令玄奘三藏翻譯《大般若經》（Mahaprajnaparamita Sutra）六百卷。沙門會寧泛海到達訶陵國（Kalingga），遇到智賢對譯《涅槃後分經》（Mahaparinirvana Sutra）二卷。敕令三藏日照、杜行顗共同翻譯《佛頂尊勝陀羅尼咒》（Usnisa-vijaya-dharani），敕令不避國諱。武后時期，派遣使者前往于闐國（Khotan）迎接實叉難陀（Siksananda），到達東都，重新翻譯《華嚴經》（Avatamsaka Sutra）八十卷（這是第二次翻譯）。唐中宗時期，宰相房融至南海，遇到般剌密諦（Prajnamitra）翻譯《首楞嚴經》（Surangama Sutra），房融親自筆錄。詔令義凈三藏（Yijing）翻譯《藥師七佛經》（Bhaisajya-guru-vaidurya-prabharaja Sutra），皇帝親自筆錄。詔令菩提流志（Bodhiruci），在佛光殿翻譯佛經，皇帝親自筆錄，百官侍坐。菩提流志翻譯

【English Translation】 English version Dharmaraksa (曇無讖), arrived in Liangzhou and translated the Karuna-pundarika Sutra (悲華經) and the Mahaparinirvana Sutra (大般涅槃經) (40 volumes). Buddhayasas (佛陀耶舍), in Qin, translated the Dharmaguptaka-vinaya (四分律). Buddhabhadra (佛陀跋陀羅), in Jiankang, translated the Avatamsaka Sutra (華嚴經) (60 volumes), with Huiyan and Huiguan as scribes.

During the reign of Emperor Shao of the Song dynasty, Buddhashanti (佛陀釋) translated the Mahisasaka-vinaya (五分律). During the reign of Emperor Wen of the Song dynasty, Dharmamitra (曇摩蜜多) translated the Samantabhadra-caryapranidhana (普賢行法經). Kalayasas (疆良耶舍) translated the Amitayus Sutra (無量壽佛經).

During the reign of Emperor Gao of the Qi dynasty, Dharmayasas (曇摩耶舍) translated the Amitartha Sutra (無量義經).

During the reign of Emperor Wu of the Liang dynasty, the monk Zhongshan translated the Manjushri Prajna Sutra (文殊般若經), with the emperor personally taking notes. Paramartha (真諦) translated the Suvarnaprabhasa Sutra (金光明經). During the reign of Emperor Jianwen of the Liang dynasty, Paramartha translated the Mahayana-sraddhotpada-sastra (起信論) and the Abhidharmakosa (俱舍論).

During the reign of Emperor Xuanwu of the Northern Wei dynasty, Bodhiruci (菩提流支) translated scriptures in the Ziji Hall, with the emperor personally taking notes.

During the reign of Emperor Wen of the Chen dynasty, Jnanagupta (阇那崛多) translated 32 parts of the Buddha-carita Sutra (佛本行經), with the scholar Fei Changfang as scribe.

During the reign of Emperor Wen of the Sui dynasty, Gupta-gupta (笈多崛多) re-translated the Lotus Sutra (法華經) (the 8-volume version, known as the 'Supplemented Lotus Sutra' (添品法華經)).

During the reign of Emperor Taizong of the Tang dynasty, Xuanzang (玄奘) presented newly translated scriptures such as the Bodhisattva-pitaka Sutra (菩薩藏經) and the Asanga's Yogacarabhumi-sastra-vyakhyana (顯揚聖教論). The Dharma Master Xuanzang translated the Yogacarabhumi-sastra (瑜伽師地論), and the emperor ordered it to be distributed to the chief administrators of the nine circuits and personally wrote the 'Preface to the Sacred Teachings' (聖教序). During the reign of Emperor Gaozong of the Tang dynasty, Buddhatara (佛陀多羅) translated the Surangama-samadhi Sutra (圓覺經), and the emperor ordered Yu Zhining, the Left Minister, and Lai Ji, the Minister of Personnel, to concurrently serve as revisers of the translation. An edict was issued for the Tripitaka Master Xuanzang to translate the 600 volumes of the Mahaprajnaparamita Sutra (大般若經). The monk Huining sailed to Kalingga (訶陵國) and encountered Zhixian, who jointly translated two volumes of the later section of the Mahaparinirvana Sutra (涅槃後分經). An imperial decree ordered the Tripitaka Master Rizhao and Du Xingyi to jointly translate the Usnisa-vijaya-dharani (佛頂尊勝陀羅尼咒), and the decree ordered that no national taboos be avoided. During the reign of Empress Wu, an envoy was sent to Khotan (于闐國) to welcome Siksananda (實叉難陀), who arrived in Dongdu and re-translated the 80 volumes of the Avatamsaka Sutra (華嚴經) (this was the second translation). During the reign of Emperor Zhongzong of the Tang dynasty, the Chancellor Fang Rong went to the South Sea and encountered Prajnamitra (般剌密諦), who translated the Surangama Sutra (首楞嚴經), with Fang Rong personally taking notes. An edict was issued for the Tripitaka Master Yijing (義凈) to translate the Bhaisajya-guru-vaidurya-prabharaja Sutra (藥師七佛經), with the emperor personally taking notes. An edict was issued for Bodhiruci (菩提流志) to translate scriptures in the Buddha Light Hall, with the emperor personally taking notes and the officials in attendance. Bodhiruci translated

寶積經。修文館學士武平一充翻經使。盧藏用等潤文○菩提流志進新譯經。賜齋林光殿。敕畫工圖翻經大德于殿壁○睿宗。菩提流志譯寶積經。宰相張說。侍郎陸象先。博士賀知章等潤文○德宗。菩提流志進寶積經百二十卷。御製聖教序○般若三藏譯烏荼國進本華嚴凈行品。帝親預譯場。臨文裁正○般若三藏澄觀法師進新譯華嚴經四十卷(此第三次譯)○憲宗。敕諫議孟簡等。于醴泉宮監護譯經潤文。

宋太祖。天竺沙門法天譯聖無量壽經。王龜從潤文○太宗召法天入京師。始興譯事○三藏天息災施護至。敕赴闕召見○詔建譯經院。令天息災等居之。述譯經儀式。自譯主至潤文。凡九位。車駕親倖。賜坐尉諭○真宗。上幸譯經院觀譯經○知制誥朱子昂兼譯經潤文官○侍郎陳恕言。譯經院久費供億。乞罷之。上以先朝盛典不許○宰相王欽若兼譯經潤文使○宰相丁謂兼譯經潤文使。翰林學士晁迥李維兼潤文官○仁宗。三藏惟凈乞停罷譯經。上曰。三聖舊典焉敢即廢。且琛貢之籍非鴻臚則不可識○宰相章得像兼譯經潤文使○宰相文彥博兼譯經潤文使○翰林夏竦等。進新譯經音義七十卷○右僕射譯經潤文使呂夷簡。參知政事潤文官宋綬。奉詔修法寶錄○宰相富弼兼譯經潤文使○徽宗。譯經三藏金總持。南遊江浙。

【現代漢語翻譯】 現代漢語譯本： 《寶積經》。修文館學士武平一擔任翻經使。盧藏用等人負責潤文。 菩提流志進獻新翻譯的經書。皇帝在齋林光殿賜齋。敕令畫工將翻譯經書的大德畫像繪製在殿壁上。 睿宗時期，菩提流志翻譯《寶積經》。宰相張說、侍郎陸象先、博士賀知章等人負責潤文。 德宗時期，菩提流志進獻《寶積經》一百二十卷。皇帝御製《聖教序》。 般若三藏翻譯烏荼國進獻的梵本《華嚴凈行品》。皇帝親自參與翻譯，臨文裁定。 般若三藏澄觀法師進獻新翻譯的《華嚴經》四十卷（這是第三次翻譯）。 憲宗時期，敕令諫議孟簡等人在醴泉宮監護翻譯經書並潤文。

宋太祖時期，天竺沙門法天翻譯《聖無量壽經》。王龜從負責潤文。 太宗召見法天入京師，開始興辦翻譯佛經的事業。 三藏天息災、施護到達，皇帝下詔讓他們入朝覲見。 皇帝下詔建立譯經院，讓天息災等人居住其中。制定翻譯經書的儀式，從譯主到潤文，共設九個職位。皇帝親自駕臨，賜座慰問。 真宗時期，皇帝駕臨譯經院觀看翻譯經書。 知制誥朱子昂兼任譯經潤文官。 侍郎陳恕上言，譯經院長期耗費巨大，請求罷免。皇帝認為這是先朝的盛典，不予批準。 宰相王欽若兼任譯經潤文使。 宰相丁謂兼任譯經潤文使，翰林學士晁迥、李維兼任潤文官。 仁宗時期，三藏惟凈請求停止翻譯經書。皇帝說：『三聖（指佛、法、僧）的舊典怎麼可以輕易廢除？況且進貢的文書，不是鴻臚寺的官員就無法識別。』 宰相章得像兼任譯經潤文使。 宰相文彥博兼任譯經潤文使。 翰林夏竦等人，進獻新翻譯的經書音義七十卷。 右僕射、譯經潤文使呂夷簡，參知政事、潤文官宋綬，奉詔修撰《法寶錄》。 宰相富弼兼任譯經潤文使。 徽宗時期，譯經三藏金總持，南遊江浙。

【English Translation】 English version: 《Bao Ji Jing》 (Ratnakuta Sutra). Wu Pingyi, a scholar of the Xiuwen Hall, was appointed as the translation commissioner. Lu Zangyong and others were responsible for polishing the text. Bodhiruci presented newly translated scriptures. The emperor bestowed a vegetarian feast at the Zhai Lin Guang Hall. He ordered painters to depict the virtuous monks who translated the scriptures on the walls of the hall. During the reign of Emperor Ruizong, Bodhiruci translated the 《Bao Ji Jing》 (Ratnakuta Sutra). Prime Minister Zhang Shuo, Vice Minister Lu Xiangxian, and Doctor He Zhizhang were responsible for polishing the text. During the reign of Emperor Dezong, Bodhiruci presented 120 volumes of the 《Bao Ji Jing》 (Ratnakuta Sutra). The emperor personally composed the 《Preface to the Sacred Teachings》. Prajna-trika translated the Sanskrit version of the 《Pure Conduct Chapter of the Avatamsaka Sutra》 presented by the Kingdom of Utu. The emperor personally participated in the translation and made textual revisions. Prajna-trika, Dharma Master Chengguan, presented 40 volumes of the newly translated 《Avatamsaka Sutra》 (this was the third translation). During the reign of Emperor Xianzong, he ordered Meng Jian and others from the remonstrance office to supervise the translation and polishing of scriptures at the Liquan Palace.

During the reign of Emperor Taizu of the Song Dynasty, the Indian monk Dharmadeva translated the 《Holy Infinite Life Sutra》 (Amitayus Sutra). Wang Guicong was responsible for polishing the text. Emperor Taizong summoned Dharmadeva to the capital to initiate the work of translating Buddhist scriptures. The Trika Dharmaraksa and Danapala arrived, and the emperor issued an edict summoning them to court. The emperor issued an edict to establish a translation institute, allowing Dharmaraksa and others to reside there. He established the procedures for translating scriptures, with nine positions from the chief translator to the text polisher. The emperor personally visited, bestowed seats, and offered words of comfort. During the reign of Emperor Zhenzong, the emperor visited the translation institute to observe the translation of scriptures. Zhu Ziang, a drafter of imperial edicts, concurrently served as an official for translating and polishing texts. Vice Minister Chen Shu stated that the translation institute had been incurring significant expenses for a long time and requested its abolition. The emperor considered this a grand tradition of the previous dynasty and did not approve it. Prime Minister Wang Qinruo concurrently served as the commissioner for translating and polishing texts. Prime Minister Ding Wei concurrently served as the commissioner for translating and polishing texts, and Hanlin Academicians Chao Jiong and Li Wei concurrently served as text polishers. During the reign of Emperor Renzong, the Trika Vimalakirti requested the cessation of scripture translation. The emperor said, 『How can the old traditions of the Three Jewels (Buddha, Dharma, Sangha) be easily abolished? Moreover, documents presented as tribute cannot be understood without officials from the Court of State Ceremonial.』 Prime Minister Zhang Dexiang concurrently served as the commissioner for translating and polishing texts. Prime Minister Wen Yanbo concurrently served as the commissioner for translating and polishing texts. Hanlin Academician Xia Song and others presented seventy volumes of newly translated phonetic glossaries for the scriptures. Right Vice Minister, Commissioner for Translating and Polishing Texts, Lü Yijian, and Participating in Political Affairs, Text Polisher Song Shou, received an imperial order to compile the 《Record of the Dharma Treasure》. Prime Minister Fu Bi concurrently served as the commissioner for translating and polishing texts. During the reign of Emperor Huizong, the Trika Kanakavarman, who translated scriptures, traveled south to the Jiangzhe region.

經目僧數

唐玄宗。沙門智升撰開元釋教錄。凡五千四十八卷。宋仁宗。三藏惟凈進天聖釋教錄。凡六千一百九十七卷。

北魏孝靜。僧尼二百萬人。寺三萬所。

北齊文宣。僧尼四百萬人。寺四萬所。

宋真宗。僧三十九萬七千六百十五人。尼六萬一千二百四十人○仁宗。僧三十八萬五千五百二十人。尼四萬八千七百四十人○神宗。僧二十二萬六百六十人。尼三萬四千三十人○高宗。僧二十萬。

天臺傳教

北齊。河南文禪師悟龍樹一心三智之旨。為思禪師說三觀口訣。

陳文帝。思禪師于大蘇山為顗禪師說四安樂行。示普賢道場○廢帝。思禪師來居南嶽。為岳君授戒法○宣帝。顗禪師于金陵瓦官寺。為儀同沈君理等開法華經題○少帝。詔瓦官禪師赴太極殿。開大智度論題仁王般若經題○詔瓦官禪師居光宅寺。帝幸寺聽講仁王經○光宅禪師講法華經。章安頂禪師預聽。

隋文帝。晉王廣于揚州迎禪師授菩薩戒。上師號曰智者○智者禪師。于玉泉山為關王父子授菩薩戒○智者于玉泉山說法華玄義。章安預聽○智者于玉泉山說摩訶止觀。章安預聽○恭帝。章安於天臺國清為法華威禪師說止觀。

唐高宗。法華為天宮威禪師說止觀○武后。天宮為左溪朗禪師說

【現代漢語翻譯】 現代漢語譯本 經目僧數

唐玄宗時期，沙門（指佛教出家修行者）智升編撰了《開元釋教錄》（佛教典籍目錄），共五千零四十八卷。宋仁宗時期，三藏（精通佛教經、律、論三藏的法師）惟凈進獻了《天聖釋教錄》，共六千一百九十七卷。

北魏孝靜帝時期，僧尼（佛教出家男女二眾）有二百萬人，寺廟三萬所。

北齊文宣帝時期，僧尼有四百萬人，寺廟四萬所。

宋真宗時期，僧人三十九萬七千六百十五人，尼姑六萬一千二百四十人。宋仁宗時期，僧人三十八萬五千五百二十人，尼姑四萬八千七百四十人。宋神宗時期，僧人二十二萬零六百六十人，尼姑三萬四千零三十人。宋高宗時期，僧人二十萬。

天臺傳教

北齊時期，河南文禪師領悟了龍樹（Nagarjuna）菩薩一心三智（一心具足三種智慧）的宗旨，為思禪師講解了三觀（空觀、假觀、中觀）的口訣。

陳文帝時期，思禪師在大蘇山為顗（智顗）禪師講解了四安樂行（身安樂行、口安樂行、意安樂行、誓願安樂行），展示了普賢道場（普賢菩薩的道場）。陳廢帝時期，思禪師來到南嶽，為岳君（南嶽山神）授予戒法。陳宣帝時期，顗禪師在金陵（今南京）瓦官寺，為儀同（官名）沈君理等人開講《法華經》的經題。陳少帝時期，下詔讓瓦官禪師前往太極殿，開講《大智度論》的經題和《仁王般若經》的經題。又下詔讓瓦官禪師居住在光宅寺，皇帝親自到寺廟聽講《仁王經》。光宅禪師講解《法華經》，章安（灌頂）頂禪師參與聽講。

隋文帝時期，晉王楊廣在揚州迎請智顗禪師，並接受菩薩戒。皇上尊稱智顗禪師為智者（智者大師）。智者禪師在玉泉山為關羽（關王）父子授予菩薩戒。智者在玉泉山講解《法華玄義》，章安參與聽講。智者在玉泉山講解《摩訶止觀》，章安參與聽講。隋恭帝時期，章安在天臺山國清寺為法華威禪師講解止觀。

唐高宗時期，法華（法華威禪師）為天宮威禪師講解止觀。武則天時期，天宮（天宮威禪師）為左溪朗禪師講解止觀。

【English Translation】 English version Number of Monks Recorded

During the reign of Emperor Xuanzong of the Tang Dynasty, the monk Zhisheng compiled the 'Kaiyuan Shijiao Lu' (Catalogue of Buddhist Teachings of the Kaiyuan Era), totaling 5048 volumes. During the reign of Emperor Renzong of the Song Dynasty, Tripitaka Master Weijing presented the 'Tiansheng Shijiao Lu' (Catalogue of Buddhist Teachings of the Tiansheng Era), totaling 6197 volumes.

During the reign of Emperor Xiaojing of the Northern Wei Dynasty, there were 2 million monks and nuns, and 30,000 temples.

During the reign of Emperor Wenxuan of the Northern Qi Dynasty, there were 4 million monks and nuns, and 40,000 temples.

During the reign of Emperor Zhenzong of the Song Dynasty, there were 397,615 monks and 61,240 nuns. During the reign of Emperor Renzong, there were 385,520 monks and 48,740 nuns. During the reign of Emperor Shenzong, there were 220,660 monks and 34,030 nuns. During the reign of Emperor Gaozong, there were 200,000 monks.

Tiantai Teachings

During the Northern Qi Dynasty, Chan Master Wen of Henan province understood the essence of Nagarjuna's concept of 'One Mind with Three Wisdoms' (the mind possessing three kinds of wisdom simultaneously) and explained the key principles of the 'Three Contemplations' (emptiness, provisional existence, and the middle way) to Chan Master Si.

During the reign of Emperor Wen of the Chen Dynasty, Chan Master Si explained the 'Four Practices of Peaceful Abiding' (peaceful abiding in body, speech, mind, and vows) to Chan Master Yi (Zhiyi) at Mount Dasu, demonstrating the Samantabhadra Mandala (the sacred space of Bodhisattva Samantabhadra). During the reign of Emperor Fei of the Chen Dynasty, Chan Master Si came to Mount Nan, bestowing the precepts upon the Lord of the Mountain (the mountain deity of Nan Yue). During the reign of Emperor Xuan of the Chen Dynasty, Chan Master Yi at Waguan Temple in Jinling (present-day Nanjing) expounded on the title of the 'Lotus Sutra' for Yitong (official title) Shen Junli and others. During the reign of Emperor Shao of the Chen Dynasty, an imperial edict was issued for Chan Master Waguan to go to the Taiji Hall to expound on the titles of the 'Mahaprajnaparamita Sastra' and the 'Renwang Prajna Sutra'. Another edict was issued for Chan Master Waguan to reside at Guangzhai Temple, and the emperor personally went to the temple to listen to the lectures on the 'Renwang Sutra'. Chan Master Guangzhai lectured on the 'Lotus Sutra', and Chan Master Zhang'an (Guanding) participated in the audience.

During the reign of Emperor Wen of the Sui Dynasty, Prince Guang of Jin welcomed Chan Master Zhiyi in Yangzhou and received the Bodhisattva precepts. The Emperor honored Chan Master Zhiyi with the title 'Zhi Zhe' (Master Zhi Zhe). Chan Master Zhi Zhe bestowed the Bodhisattva precepts upon Guan Yu (Lord Guan) and his son at Mount Yuquan. Zhi Zhe lectured on the 'Profound Meaning of the Lotus Sutra' at Mount Yuquan, and Zhang'an participated in the audience. Zhi Zhe lectured on the 'Mahayana Samatha-Vipassana' at Mount Yuquan, and Zhang'an participated in the audience. During the reign of Emperor Gong of the Sui Dynasty, Zhang'an lectured on Samatha-Vipassana for Chan Master Fahua Wei at Guoqing Temple on Mount Tiantai.

During the reign of Emperor Gaozong of the Tang Dynasty, Fahua (Chan Master Fahua Wei) lectured on Samatha-Vipassana for Chan Master Tiangong Wei. During the reign of Empress Wu Zetian, Tiangong (Chan Master Tiangong Wei) lectured on Samatha-Vipassana for Chan Master Zuoxi Lang.

止觀○玄宗。左溪為荊溪然禪師說止觀○代宗。荊溪于佛隴為邃法師說止觀○德宗。邃法師於國清為修法師說止觀○文宗。修法師于禪林為外法師說止觀○僖宗。外法師於國清為琇法師說止觀○昭宗。琇法師於國清為竦法師說止觀。

晉高祖。竦法師於國清為寂法師說止觀。

宋太祖。寂法師于螺溪為通法師說止觀諸法門。

太宗。通法師于寶云爲禮法師說止觀諸法門。

真宗。禮法師于南湖保恩答日本源信法師問目。賜保恩額為延慶。同異聞師作誡誓辭二篇。俾為長講天臺教法之地○禮法師結十僧。修法華懺三年。焚身供法。翰林楊億貽書勸請住世○詔賜東掖山智者教文印本四千六百二十卷○都尉李遵勖奏。四明禮法師高行遺身。上嘉嘆。賜號法智○詔遣內侍俞源清。往四明延慶請法智領眾修懺祈福。為述修懺要旨○章懿太后遣使詣天竺。請式法師。為國行懺。師上金光明護國儀。因奏天臺教卷乞入大藏○仁宗。敕內侍楊懷古詣天竺。為國祈福。式法師復乞天臺教文入藏○延慶法智。于佛生日縱魚鳥。述放生文。郡守曾會以聞。敕樞密劉筠撰文立石寺門○延慶法智。策試生徒名開幃。四十二章至今為法○詔賜天臺教文入藏。飯靈山千眾○東掖山如法師集百僧修長懺。都尉馬遵勖聞于朝。賜

【現代漢語翻譯】 現代漢語譯本 《止觀》由玄宗時期的左溪為荊溪然禪師講解。《止觀》在代宗時期，由荊溪在佛隴為邃法師講解。《止觀》在德宗時期，由邃法師在國清寺為修法師講解。《止觀》在文宗時期，由修法師在禪林為外法師講解。《止觀》在僖宗時期，由外法師在國清寺為琇法師講解。《止觀》在昭宗時期，由琇法師在國清寺為竦法師講解。

晉高祖時期，竦法師在國清寺為寂法師講解《止觀》。

宋太祖時期，寂法師在螺溪為通法師講解《止觀》的各種法門。

太宗時期，通法師在寶云寺為禮法師講解《止觀》的各種法門。

真宗時期，禮法師在南湖保恩寺回答日本源信法師的提問。賜予保恩寺匾額，改為延慶寺。與異聞師一同撰寫了兩篇誡誓辭，使其成為長期講授天臺教法的地方。禮法師組織十位僧人，修習《法華懺》三年，焚身供法。翰林楊億寫信勸請他住世。皇帝下詔賜予東掖山智者大師的教文印本四千六百二十卷。都尉李遵勖上奏，四明禮法師高尚的行為和遺身精神，皇帝嘉獎歎賞，賜號『法智』。皇帝下詔派遣內侍俞源清前往四明延慶寺，請法智領眾修懺祈福，併爲他講述修懺的要旨。章懿太后派遣使者前往天竺（古印度），請式法師為國家舉行懺法。禮法師呈上《金光明護國儀》，並奏請將天臺教卷收入大藏經。仁宗時期，敕令內侍楊懷古前往天竺，為國家祈福。式法師再次請求將天臺教文收入藏經。延慶寺法智在佛誕日放生魚鳥，撰寫放生文，郡守曾會上報朝廷，皇帝敕令樞密劉筠撰文並立石于寺門。延慶寺法智主持策試僧人的儀式，名為『開幃』，其中的四十二章至今仍被奉為法則。皇帝下詔賜予天臺教文入藏經，並齋飯靈山寺千僧。東掖山如法師組織百位僧人修習長懺，都尉馬遵勖上報朝廷，皇帝賜予。

【English Translation】 English version 'Zhi Guan' (止觀, Ceasing and Contemplation) was explained by Zuo Xi during the Xuanzong era to Chan Master Jingxi Ran. During the Daizong era, 'Zhi Guan' was explained by Jingxi at Folong to Dharma Master Sui. During the Dezong era, Dharma Master Sui explained 'Zhi Guan' at Guoqing Temple to Dharma Master Xiu. During the Wenzong era, Dharma Master Xiu explained 'Zhi Guan' at Chanlin to Dharma Master Wai. During the Xizong era, Dharma Master Wai explained 'Zhi Guan' at Guoqing Temple to Dharma Master Xiu. During the Zhaozong era, Dharma Master Xiu explained 'Zhi Guan' at Guoqing Temple to Dharma Master Song.

During the reign of Emperor Gaozu of the Jin Dynasty, Dharma Master Song explained 'Zhi Guan' at Guoqing Temple to Dharma Master Ji.

During the reign of Emperor Taizu of the Song Dynasty, Dharma Master Ji explained the various Dharma gates of 'Zhi Guan' at Luoxi to Dharma Master Tong.

During the reign of Emperor Taizong, Dharma Master Tong explained the various Dharma gates of 'Zhi Guan' at Baoyun Temple to Dharma Master Li.

During the reign of Emperor Zhenzong, Dharma Master Li at Nanhu Baoen Temple answered questions from Japanese Dharma Master Genshin. The plaque of Baoen Temple was bestowed and changed to Yanqing Temple. Together with Dharma Master Yiwen, he wrote two admonitory vows, making it a place for long-term teaching of the Tiantai doctrine. Dharma Master Li organized ten monks to practice the 'Lotus Sutra Repentance' for three years, burning his body as an offering to the Dharma. Hanlin Yang Yi wrote a letter urging him to stay in the world. The emperor issued an edict granting 4,620 printed copies of the teachings of Zhiyi (智者, Wise One) of Dongye Mountain. Military Commissioner Li Zunxu reported that Dharma Master Li of Siming had high conduct and sacrificed his body, and the emperor praised him and bestowed the title 'Dharma Wisdom' (法智, Dharma Wisdom). The emperor issued an edict sending eunuch Yu Yuanqing to Yanqing Temple in Siming to invite Dharma Wisdom to lead the monks in repentance and pray for blessings, and explained to him the essentials of repentance. Empress Dowager Zhangyi sent an envoy to Tianzhu (天竺, ancient India) to invite Dharma Master Shi to perform repentance for the country. Dharma Master Li presented the 'Golden Light Protecting the Country Ritual' and requested that the Tiantai teachings be included in the Tripitaka. During the reign of Emperor Renzong, an edict was issued to send eunuch Yang Huaigu to Tianzhu to pray for blessings for the country. Dharma Master Shi again requested that the Tiantai teachings be included in the Tripitaka. Dharma Wisdom of Yanqing Temple released fish and birds on the Buddha's birthday and wrote a text on releasing life. Governor Zeng Hui reported this to the court, and the emperor ordered Privy Councilor Liu Yun to write an inscription and erect a stone at the temple gate. Dharma Wisdom of Yanqing Temple presided over the examination ceremony for monks, called 'Opening the Curtain' (開幃, Kai Wei), and the forty-two chapters therein are still regarded as rules today. The emperor issued an edict granting the inclusion of the Tiantai teachings in the Tripitaka and provided a meal for a thousand monks at Ling Mountain Temple. Dharma Master Ru of Dongye Mountain organized a hundred monks to practice long repentance, and Military Commissioner Ma Zunxu reported this to the court, and the emperor bestowed.

號神照。與郡守章得像諸賢。結白蓮社○神宗。海月大師惠辨居天竺靈山。郡補都僧正。凡管內寺院虛席。會諸剎英俊開問義科場。糊名考校○孝宗。敕福州東禪。依天聖二年降旨。天臺教部鏤板入藏○寧宗。荊門軍乞加封玉泉智者。敕賜靈惠大師○理宗。靈山守愚奏。法智大師所著記鈔二百餘卷乞入藏。制可。

禪苑傳燈

梁武帝大通元年。菩提達磨泛海至廣州。詔入見。問如何是聖諦第一義。師云。廓然無聖。帝曰。對朕者誰。師云。不識。帝不契。師渡江入魏。

北魏孝明武泰元年。達磨自梁入魏。止嵩高山少林面壁。三詔不至○文帝大統元年。達磨傳法及袈裟于惠可。端坐示滅。葬熊耳山定林寺。

隋文帝。二祖惠可先傳法于僧粲。往正敕寺說法。有和法師謗於邑加以非法。先謂粲曰。吾有宿累今當償之○煬帝。三祖僧粲居皖公山。傳法于沙彌道信。儼立而化。

唐太宗。四祖道信居黃梅山。四徴不起○四祖居破頭山。有老僧號栽松道者。寄生周氏女。見四祖令出家。是為弘忍○四祖望破頭山。紫氣如蓋。下有白氣橫分六道。忍曰。莫是和上他日橫出一枝佛法否。祖曰。如是○高宗。五祖弘忍見行者惠能壁間書偈。夜召能告之曰。佛以正法眼藏展轉傳授。吾今授汝並所傳袈裟

【現代漢語翻譯】 現代漢語譯本： 號神照（法號）。與郡守章得像等賢士，結成白蓮社。（宋）神宗時期，海月大師惠辨居住在天竺靈山，郡里補任他為都僧正。凡是管轄內的寺院有空缺，就召集各寺的英俊僧才，開設問義科場，糊名考校。（宋）孝宗時期，敕令福州東禪寺，依照天聖二年頒佈的旨意，將天臺教部的經書雕版入藏。（宋）寧宗時期，荊門軍請求加封玉泉智者，敕賜『靈惠大師』的稱號。（宋）理宗時期，靈山守愚上奏，法智大師所著的記鈔二百餘卷，請求收入藏經，皇帝批準。

禪苑傳燈

（南）梁武帝大通元年，菩提達磨（Bodhidharma，禪宗始祖）泛海到達廣州，皇帝下詔讓他入宮覲見。皇帝問：『如何是聖諦第一義？』達磨回答：『廓然無聖。』皇帝說：『那站在朕面前的是誰？』達磨回答：『不認識。』皇帝不領悟。達磨於是渡江前往北魏。

北魏孝明帝武泰元年，達磨從（南）梁進入北魏，在嵩山少林寺面壁。多次下詔，他都不去。（西魏）文帝大統元年，達磨將佛法和袈裟傳給惠可（慧可，禪宗二祖），然後端坐示寂，安葬在熊耳山定林寺。

隋文帝時期，二祖惠可先將佛法傳給僧粲（僧璨，禪宗三祖），然後前往正敕寺說法。有和法師在當地誹謗他，並加以不實的罪名。惠可先對僧粲說：『我過去有罪業，現在應當償還。』（隋）煬帝時期，三祖僧粲居住在皖公山，將佛法傳給沙彌道信（道信，禪宗四祖），然後站立而化。

唐太宗時期，四祖道信居住在黃梅山，多次徵召他都不去。四祖居住在破頭山，有個老僧，號稱栽松道者，寄生在周氏女的家中。見到四祖后，讓他出家，這個人就是弘忍（弘忍，禪宗五祖）。四祖遙望破頭山，只見紫氣如傘蓋，下面有白氣橫向分為六道。弘忍說：『莫非是和尚他日橫出一枝佛法嗎？』四祖說：『正是如此。』（唐）高宗時期，五祖弘忍看到行者惠能在墻壁上寫的偈語，晚上召見惠能，告訴他說：『佛以正法眼藏輾轉傳授，我現在傳授給你，以及所傳的袈裟。』

【English Translation】 English version: He was named Shenzhao (神照, Dharma name). He and the prefect Zhang Dexiang (章得像) and other virtuous men formed the White Lotus Society. During the reign of Emperor Shenzong (神宗) of the Song Dynasty, Great Master Haiyue Huibian (海月大師惠辨) resided at Ling Mountain (靈山) in Tianzhu (天竺). The prefecture appointed him as the Chief Monk Official (都僧正). Whenever there were vacancies in the temples within his jurisdiction, he would convene talented monks from various temples to hold an examination on Buddhist doctrines, with names concealed during the assessment. During the reign of Emperor Xiaozong (孝宗) of the Song Dynasty, an imperial decree was issued to Dongchan Temple (東禪寺) in Fuzhou (福州), ordering the carving and printing of the Tiantai (天臺) teachings for inclusion in the Tripitaka, in accordance with the decree issued in the second year of the Tiansheng (天聖) era. During the reign of Emperor Ningzong (寧宗) of the Song Dynasty, the Jingmen Army (荊門軍) requested a posthumous title for Zhizhe (智者) of Yuquan (玉泉), and he was posthumously granted the title of 'Great Master Linghui' (靈惠大師). During the reign of Emperor Lizong (理宗) of the Song Dynasty, Shouyu (守愚) of Ling Mountain reported that the two hundred-plus volumes of commentaries written by Great Master Fazhi (法智大師) should be included in the Tripitaka, and the emperor approved.

Transmission of the Lamp in the Chan Garden

In the first year of the Datong (大通) era of Emperor Wu (武帝) of the Liang Dynasty, Bodhidharma (菩提達磨, the first patriarch of Zen) sailed to Guangzhou (廣州). The emperor summoned him to an audience and asked, 'What is the highest meaning of the Noble Truths?' The master replied, 'Vast emptiness, nothing holy.' The emperor said, 'Who is standing before me?' The master replied, 'I do not know.' The emperor did not understand. The master then crossed the river to the Northern Wei Dynasty.

In the first year of the Wutai (武泰) era of Emperor Xiaoming (孝明帝) of the Northern Wei Dynasty, Bodhidharma entered the Northern Wei from the Liang Dynasty and stayed at Shaolin Temple (少林寺) on Mount Song (嵩山), facing a wall. He declined multiple imperial summonses. In the first year of the Datong (大統) era of Emperor Wen (文帝) of the Western Wei Dynasty, Bodhidharma transmitted the Dharma and the robe to Huike (慧可, the second patriarch of Zen), then sat in meditation and passed away. He was buried at Dinglin Temple (定林寺) on Mount Xionger (熊耳山).

During the reign of Emperor Wen (文帝) of the Sui Dynasty, the Second Patriarch Huike first transmitted the Dharma to Sengcan (僧璨, the third patriarch of Zen), and then went to Zhengchi Temple (正敕寺) to preach. A Dharma master named He (和) slandered him in the area and falsely accused him. Huike first said to Sengcan, 'I have past karmic debts that I must now repay.' During the reign of Emperor Yang (煬帝) of the Sui Dynasty, the Third Patriarch Sengcan resided on Mount Wan (皖公山) and transmitted the Dharma to the novice Daoxin (道信, the fourth patriarch of Zen), then stood and transformed.

During the reign of Emperor Taizong (太宗) of the Tang Dynasty, the Fourth Patriarch Daoxin resided on Mount Huangmei (黃梅山) and declined multiple summonses. The Fourth Patriarch resided on Mount Potou (破頭山). There was an old monk, known as the Pine-Planting Daoist (栽松道者), who lived in the house of a woman named Zhou (周). Upon seeing the Fourth Patriarch, he was instructed to leave home, and this person became Hongren (弘忍, the fifth patriarch of Zen). The Fourth Patriarch looked towards Mount Potou and saw purple energy like a canopy, with white energy horizontally dividing into six paths below. Hongren said, 'Could it be that the master will one day produce a branch of Buddhism horizontally?' The Fourth Patriarch said, 'It is so.' During the reign of Emperor Gaozong (高宗) of the Tang Dynasty, the Fifth Patriarch Hongren saw a verse written on the wall by the practitioner Huineng (惠能), and summoned Huineng at night, telling him, 'The Buddha transmitted the treasury of the True Dharma Eye from one to another. I now transmit it to you, along with the transmitted robe.'

。用以表信。能通夕南邁。明上座追至庾嶺。能擲衣缽于石上。明舉之不動(云云)○高宗。牛頭融禪師得法於五祖。應橫出一枝佛法之記○慧能至廣州值印宗禪師。為其落髮受戒。大開東山法門。明年歸曹溪○中宗。遣使迎六祖入京行道。表辭以疾○肅宗。敕使往韶州迎六祖衣缽。入內供養○代宗。夢六祖請衣缽還山。敕劉景頂戴送還。○詔忠國師入見。問太白山人。識山識地。識字善算(云云)○憲宗。江州刺史李渤問歸宗常禪師。如何是芥子納須彌(云云)○居士龐蘊問馬祖云。不與萬法為侶是什麼人(云云)○龐公謂州牧于頔曰。但願空諸所有。謹勿實諸所無○百丈海禪師。始創禪居。稱長老上堂升座主賓問酬(云云)。後世廣之名禪苑清規○穆宗。侍郎白居易見歸宗。值師泥壁(云云)○白居易知杭州。問道鳥窠禪師(云云)○文宗。觀察使陸亙。請南泉入郡問道(云云)○宣宗。敕鹽官齊安禪師。以師禮召。力辭○召弘辯禪師。入見問道○懿宗。雪峰存禪師。居山四十年。法席冠天下(云云)○昭宗。仰山寂禪師稟法于溈山。世稱溈仰宗。○趙王見趙州諗禪師(云云)。

梁太祖。玄沙備禪師。閩王待以師禮。

唐莊宗。召三聖惠然禪師。入內殿問禪法(云云)。

周世宗。江南唐后

主。以師禮待益禪師。謚大法眼。

宋太祖。敕韶州開視雲門塔。真身如生。迎赴闕供養○仁宗。眉山蘇洵。謁祖印訥禪師問法○大覺璉禪師乞歸老山中進頌(云云)○英宗。璉禪師乞歸育王山。建宸奎閣。奉先朝聖制。蘇軾作記○神宗。詔革廬山東林為禪席。命總禪師居之。應遠公七百年之讖○哲宗。韶陽南華重辯。請蘇軾書柳宗元六祖碑(云云)○四明大梅山英禪師稱。照律師分慈愍三藏集謗禪宗為異見著空。作解謗以詰之○徽宗。知和禪師至四明正言陳禾招居東湖二靈山。一虎為侍者(云云)。

律宗垂範

梁武帝。度律師眾聖點記。

陳宣帝。文律師上書。免僧侶轉輸之役○瑗律師。敕總知國內初受戒者參律五夏。

北魏孝文。法聰律師專講四分律。門人道覆。錄為義疏。

隋文帝。靈藏律師。帝手敕曰。弟子是俗人天子。律師是道人天子。由是度人至數萬。

唐高宗。宣律師在西明寺行道足跌。有聖者扶其足曰。北天王太子那吒奉命來衛。及獻佛。師與天人廣問律相西天勝蹟。作天人感通傳○智光律師。于廣州與行者惠能授滿分戒○中宗。敕文綱律師入大內。安居行道○詔道岸律師入宮。為妃主授歸戒。命圖形林光宮。制御贊○玄宗。日本國沙門榮睿至揚州。

【現代漢語翻譯】 現代漢語譯本： 主。以師禮對待益禪師（Yì Chánshī），謚號大法眼（Dàfǎyǎn）。 宋太祖（Sòng Tàizǔ）。敕令在韶州（Sháozhōu）開啟雲門塔（Yúnmén Tǎ），真身栩栩如生。迎接到皇宮供養。仁宗（Rénzōng）。眉山（Méishān）蘇洵（Sū Xún），拜謁祖印訥禪師（Zǔyìn Nè Chánshī）請教佛法。大覺璉禪師（Dàjué Liǎn Chánshī）請求告老還鄉，回到山中並進獻頌詞（內容略）。英宗（Yīngzōng）。璉禪師請求回到育王山（Yùwáng Shān）。建造宸奎閣（Chénkuí Gé），供奉先朝聖制。蘇軾（Sū Shì）為此作記。神宗（Shénzōng）。下詔將廬山東林寺（Lúshān Dōnglín Sì）改為禪席，命令總禪師（Zǒng Chánshī）居住於此。應驗了遠公（Yuǎngōng）七百年前的預言。哲宗（Zhézōng）。韶陽南華寺（Sháoyáng Nánhuá Sì）重新修繕，請蘇軾書寫柳宗元（Liǔ Zōngyuán）的六祖碑（Liùzǔ Bēi）（內容略）。四明大梅山英禪師（Sìmíng Dàméishān Yīng Chánshī）稱，照律師（Zhào Lǜshī）和慈愍三藏（Címǐn Sānzàng）收集誹謗禪宗的言論是錯誤的見解，執著于空。因此作《解謗》來駁斥他們。徽宗（Huīzōng）。知和禪師（Zhīhé Chánshī）到達四明（Sìmíng），正言陳禾（Chén Hé）邀請他居住在東湖二靈山（Dōnghú Èrlíng Shān），有一隻老虎作為他的侍者（內容略）。 律宗垂範 梁武帝（Liáng Wǔdì）。度化律師，眾聖點記。 陳宣帝（Chén Xuāndì）。文律師（Wén Lǜshī）上書，免除僧侶轉輸的勞役。瑗律師（Yuàn Lǜshī）。敕令總管國內初次受戒者學習五年戒律。 北魏孝文帝（Běiwèi Xiàowéndì）。法聰律師（Fǎcōng Lǜshī）專門講解《四分律》（Sìfēn Lǜ）。他的門人道覆（Dàofù）記錄爲義疏。 隋文帝（Suí Wéndì）。靈藏律師（Língzàng Lǜshī）。皇帝親筆敕書說：『弟子是俗人天子，律師是道人天子。』因此度化的人數達到數萬。 唐高宗（Táng Gāozōng）。宣律師（Xuān Lǜshī）在西明寺（Xīmíng Sì）行走時跌倒，有聖者扶起他的腳說：『北天王太子那吒（Běi Tiānwáng Tàizǐ Nàzhā）奉命前來護衛。』以及獻佛。宣律師與天人廣泛詢問律相和西天的勝蹟，寫成《天人感通傳》（Tiānrén Gǎntōng Zhuàn）。智光律師（Zhìguāng Lǜshī）。在廣州（Guǎngzhōu）與行者惠能（Huìnéng）授滿分戒。中宗（Zhōngzōng）。敕令文綱律師（Wéngāng Lǜshī）進入大內，安居修行。下詔道岸律師（Dào'àn Lǜshī）入宮，為妃主授歸戒，命令畫師在林光宮（Línguāng Gōng）繪製畫像，皇帝親自題寫讚語。玄宗（Xuánzōng）。日本國沙門榮睿（Róngruì）到達揚州（Yángzhōu）。

【English Translation】 English version: Master. He treated Zen Master Yi (益禪師) with the respect due to a teacher. His posthumous title was Great Dharma Eye (大法眼). Emperor Taizu of Song (宋太祖). He ordered the opening of the Yunmen Pagoda (雲門塔) in Shaozhou (韶州), where the true body appeared lifelike. It was welcomed to the palace for veneration. Emperor Renzong (仁宗). Su Xun (蘇洵) of Meishan (眉山) visited Zen Master Zuyin Ne (祖印訥禪師) to inquire about the Dharma. Zen Master Dajue Lian (大覺璉禪師) requested to retire to the mountains and presented a eulogy (details omitted). Emperor Yingzong (英宗). Zen Master Lian requested to return to Mount Yuwang (育王山). He built the Chenkui Pavilion (宸奎閣) to enshrine the sacred edicts of the previous dynasty. Su Shi (蘇軾) wrote a record for it. Emperor Shenzong (神宗). He issued an edict to convert Donglin Temple (東林寺) in Lushan (廬山) into a Zen seat, ordering the Chief Zen Master (總禪師) to reside there, fulfilling the prophecy of Yuan Gong (遠公) from seven hundred years ago. Emperor Zhezong (哲宗). Nanhua Temple (南華寺) in Shaoyang (韶陽) was rebuilt, and Su Shi was invited to write Liu Zongyuan's (柳宗元) stele for the Sixth Patriarch (六祖碑) (details omitted). Zen Master Ying (英禪師) of Damei Mountain (大梅山) in Siming (四明) stated that the lawyer Zhao (照律師) and Tripitaka Master Cimin (慈愍三藏) collecting slanderous remarks against the Zen school was a mistaken view, clinging to emptiness. Therefore, he wrote 'Dispelling Slander' to refute them. Emperor Huizong (徽宗). Zen Master Zhihe (知和禪師) arrived in Siming, and Chen He (陳禾), a righteous official, invited him to reside in Erling Mountain (二靈山) in Donghu (東湖), where a tiger served as his attendant (details omitted). Exemplary Models of the Vinaya School Emperor Wu of Liang (梁武帝). He ordained Vinaya masters, with the saints recording the details. Emperor Xuan of Chen (陳宣帝). Vinaya Master Wen (文律師) submitted a memorial, exempting monks from transportation labor. Vinaya Master Yuan (瑗律師). He was ordered to oversee those newly ordained within the country to study the precepts for five years. Emperor Xiaowen of Northern Wei (北魏孝文帝). Vinaya Master Facong (法聰律師) specialized in lecturing on the 'Four-Part Vinaya' (四分律). His disciple Daofu (道覆) recorded it as a commentary. Emperor Wen of Sui (隋文帝). Vinaya Master Lingzang (靈藏律師). The emperor personally wrote an edict saying, 'The disciple is the Son of Heaven in the secular world, and the Vinaya Master is the Son of Heaven in the spiritual world.' As a result, tens of thousands of people were ordained. Emperor Gaozong of Tang (唐高宗). Vinaya Master Xuan (宣律師) fell while walking in Ximing Temple (西明寺). A sage supported his foot, saying, 'Prince Nata (那吒), the son of the Northern Heavenly King (北天王太子), is ordered to come and protect you.' As well as offering to the Buddha. The master extensively inquired about the aspects of the Vinaya and the sacred sites of the Western Heaven with the heavenly beings, and wrote 'Record of Communication between Humans and Devas' (天人感通傳). Vinaya Master Zhiguang (智光律師). He conferred the full precepts with the practitioner Huineng (惠能) in Guangzhou (廣州). Emperor Zhongzong (中宗). He ordered Vinaya Master Wengang (文綱律師) to enter the palace and reside in peace to practice. He issued an edict for Vinaya Master Dao'an (道岸律師) to enter the palace and confer the precepts of refuge on the imperial consorts, ordering painters to create portraits in Linguang Palace (林光宮), with the emperor personally writing eulogies. The Shramana Rongrui (榮睿) from Japan arrived in Yangzhou (揚州) during the reign of Emperor Xuanzong (玄宗).

律師鑑真與睿附舶而去。王迎勞之館毗盧殿。請授歸戒。日本律學始此。

宋仁宗。杭州允堪律師。述會正記。釋南山律文○徽宗。杭州元照律師。約法華開顯。作資持記。釋南山律文○理宗。明慶思律師奏。南山大智律文乞入藏。制可。

神尼異行

晉康帝。比丘尼凈檢。于本法得戒。有天女下庭。忻然攜手。躡光昇天○廢帝。洛陽東寺尼道馨說法華維摩。聽者如市○簡文帝。召烏江寺尼道容授八關齋戒○孝武帝。桓溫在姑熟。有異尼來見求浴。以刀破腹斷兩足。謂溫曰。卿若作天子。亦當如是(云云)。

宋文帝。尼道壽誦法華。有寶蓋垂覆頂上。明帝。尼凈秀感龍王諸天驅使。

梁武帝。剡川尼法宣誦法華。見帳蓋覆其上。郡守請為越城母師。

陳武帝。高郵尼誦法華。十爪生華。號華手尼。

隋文帝。始生。般若寺尼智仙視育之。及長密告之曰。汝當大貴。佛法暫廢。賴汝而興。

唐武后。絳州二女亡。旦詣墳號哭。忽生蓮花五莖。后聞召一女。親為落髮○德宗。安國寺二尼持法惠忍。同修法華三昧。忽有尼號空姑。來止宿。中夜身光赫然。人謂是普賢。

名山勝蹟

阿育王山。晉武帝時。劉薩訶至鄮山求舍利塔。始建精含。因號阿育王山○

【現代漢語翻譯】 現代漢語譯本 律師鑑真（Jianzhen，唐代著名僧侶）與睿（Rui，日本僧侶）乘船前往日本。王（Wang，指日本的統治者或有地位的人）迎接他們在毗盧殿（Biru Hall）安頓。請求鑑真授予歸戒（皈依佛教的戒律）。日本的律學（Vinaya studies）從此開始。

宋仁宗（Song Renzong，宋朝皇帝時期）。杭州允堪律師（Yunkan，杭州的律師）撰寫了《會正記》（Huizheng Ji）。解釋了南山律文（Nanshan Vinaya texts）○徽宗（Huizong，宋朝皇帝時期）。杭州元照律師（Yuanzhao，杭州的律師）以《法華經》（Lotus Sutra）開顯，作《資持記》（Zichi Ji）。解釋了南山律文（Nanshan Vinaya texts）○理宗（Lizong，宋朝皇帝時期）。明慶思律師（Mingqingsi，律師）上奏，請求將南山大智律文（Nanshan Dazhi Vinaya texts）收入藏經。皇帝批準。

神尼異行

晉康帝（Jin Kangdi，晉朝皇帝時期）。比丘尼凈檢（Jingjian，比丘尼）在本法（指其所修習的佛法）中得戒。有天女下到庭院，高興地與她攜手，踩著光芒昇天○廢帝（Feidi，晉朝皇帝時期）。洛陽東寺的尼姑道馨（Daoxing，尼姑）說法華經（Lotus Sutra）和維摩經（Vimalakirti Sutra），聽眾如雲○簡文帝（Jianwendi，晉朝皇帝時期）。召見烏江寺的尼姑道容（Daorong，尼姑）授予八關齋戒（eight precepts）○孝武帝（Xiaowudi，晉朝皇帝時期）。桓溫（Huan Wen，晉朝權臣）在姑熟（Gushu），有奇異的尼姑來拜見並請求沐浴。用刀剖開腹部，砍斷雙腳，對桓溫說：『你如果當了天子，也會是這樣（云云）。』

宋文帝（Song Wendi，宋朝皇帝時期）。尼姑道壽（Daoshou，尼姑）誦讀法華經（Lotus Sutra），有寶蓋垂下來覆蓋在她的頭頂上。明帝（Mingdi，宋朝皇帝時期）。尼姑凈秀（Jingxiu，尼姑）感得龍王（Dragon King）和諸天（Devas）驅使。

梁武帝（Liang Wudi，梁朝皇帝時期）。剡川的尼姑法宣（Faxuan，尼姑）誦讀法華經（Lotus Sutra），看見帳蓋覆蓋在她上面。郡守請她做越城（Yuecheng）母親的老師。

陳武帝（Chen Wudi，陳朝皇帝時期）。高郵的尼姑誦讀法華經（Lotus Sutra），十個指甲生出蓮花，號稱華手尼（Hua Shou Ni）。

隋文帝（Sui Wendi，隋朝皇帝時期）。剛出生時，般若寺的尼姑智仙（Zhixian，尼姑）照看他。長大后，智仙秘密地告訴他說：『你將來會大富大貴。佛法暫時衰廢，依靠你而興盛。』

唐武后（Tang Wu Hou，唐朝武則天時期）。絳州有兩個女子去世。早晨到墳前號哭。忽然生出五莖蓮花。武后聽說后召見其中一個女子，親自為她剃度出家○德宗（Dezong，唐朝皇帝時期）。安國寺的兩個尼姑持法（Chifa，尼姑）和惠忍（Huiren，尼姑）一同修習法華三昧（Lotus Samadhi）。忽然有個尼姑自稱空姑（Konggu，尼姑），前來借宿。半夜裡身上發出耀眼的光芒。人們認為她是普賢菩薩（Samantabhadra）。

名山勝蹟

阿育王山（Mount Asoka）。晉武帝（Jin Wudi，晉朝皇帝時期）時，劉薩訶（Liu Sahe）到鄮山（Mount Mao）求舍利塔（relic stupa）。開始建造精舍。因此號為阿育王山（Mount Asoka）○

English version The lawyer Jianzhen (Jianzhen, a famous monk of the Tang Dynasty) and Rui (Rui, a Japanese monk) went to Japan by boat. Wang (Wang, referring to the ruler or a person of high status in Japan) welcomed them and settled them in Biru Hall (Biru Hall). He requested Jianzhen to confer the precepts of refuge (the precepts of taking refuge in Buddhism). Vinaya studies in Japan began from this point.

During the reign of Emperor Renzong of the Song Dynasty (Song Renzong, emperor of the Song Dynasty). The lawyer Yunkan of Hangzhou (Yunkan, a lawyer from Hangzhou) wrote 'Huizheng Ji' (Huizheng Ji). It explains the Nanshan Vinaya texts (Nanshan Vinaya texts) ○ During the reign of Emperor Huizong (Huizong, emperor of the Song Dynasty). The lawyer Yuanzhao of Hangzhou (Yuanzhao, a lawyer from Hangzhou) used the Lotus Sutra (Lotus Sutra) to reveal and wrote 'Zichi Ji' (Zichi Ji). It explains the Nanshan Vinaya texts (Nanshan Vinaya texts) ○ During the reign of Emperor Lizong (Lizong, emperor of the Song Dynasty). The lawyer Mingqingsi (Mingqingsi, a lawyer) petitioned to have the Nanshan Dazhi Vinaya texts (Nanshan Dazhi Vinaya texts) included in the Tripitaka. The emperor approved.

Extraordinary Deeds of Nuns

During the reign of Emperor Kang of the Jin Dynasty (Jin Kangdi, emperor of the Jin Dynasty). The Bhikkhuni Jingjian (Jingjian, a Bhikkhuni) obtained the precepts in her own Dharma (referring to the Dharma she practiced). A celestial maiden descended into the courtyard, joyfully took her hand, and ascended to heaven on light ○ During the reign of the Deposed Emperor (Feidi, emperor of the Jin Dynasty). The nun Daoxing (Daoxing, a nun) of Dong Temple in Luoyang lectured on the Lotus Sutra (Lotus Sutra) and the Vimalakirti Sutra (Vimalakirti Sutra), and the audience was like a marketplace ○ During the reign of Emperor Jianwen (Jianwendi, emperor of the Jin Dynasty). He summoned the nun Daorong (Daorong, a nun) of Wujiang Temple to confer the eight precepts (eight precepts) ○ During the reign of Emperor Xiaowu (Xiaowudi, emperor of the Jin Dynasty). Huan Wen (Huan Wen, a powerful minister of the Jin Dynasty) was in Gushu (Gushu). An extraordinary nun came to see him and requested a bath. She cut open her abdomen with a knife and cut off both feet, saying to Huan Wen: 'If you become the Son of Heaven, it will be like this (etc.).'

During the reign of Emperor Wen of the Song Dynasty (Song Wendi, emperor of the Song Dynasty). The nun Daoshou (Daoshou, a nun) recited the Lotus Sutra (Lotus Sutra), and a jeweled canopy hung down and covered her head. During the reign of Emperor Ming (Mingdi, emperor of the Song Dynasty). The nun Jingxiu (Jingxiu, a nun) moved the Dragon King (Dragon King) and the Devas (Devas) to serve her.

During the reign of Emperor Wu of the Liang Dynasty (Liang Wudi, emperor of the Liang Dynasty). The nun Faxuan (Faxuan, a nun) of Shanchuan recited the Lotus Sutra (Lotus Sutra) and saw a canopy covering her. The governor requested her to be the teacher of the mother of Yuecheng (Yuecheng).

During the reign of Emperor Wu of the Chen Dynasty (Chen Wudi, emperor of the Chen Dynasty). The nun of Gaoyou recited the Lotus Sutra (Lotus Sutra), and lotus flowers grew from her ten fingernails. She was called Hua Shou Ni (Hua Shou Ni).

During the reign of Emperor Wen of the Sui Dynasty (Sui Wendi, emperor of the Sui Dynasty). When he was just born, the nun Zhixian (Zhixian, a nun) of the Prajna Temple took care of him. When he grew up, Zhixian secretly told him: 'You will be very rich and noble in the future. The Buddha-dharma will temporarily decline, and it will be revived by you.'

During the reign of Empress Wu of the Tang Dynasty (Tang Wu Hou, Empress Wu Zetian of the Tang Dynasty). Two women in Jiangzhou died. In the morning, they went to the grave and wailed. Suddenly, five lotus stems grew. When the Empress heard about it, she summoned one of the women and personally tonsured her ○ During the reign of Emperor Dezong (Dezong, emperor of the Tang Dynasty). Two nuns of Anguo Temple, Chifa (Chifa, a nun) and Huiren (Huiren, a nun), practiced the Lotus Samadhi (Lotus Samadhi) together. Suddenly, a nun calling herself Konggu (Konggu, a nun) came to stay overnight. In the middle of the night, her body emitted a dazzling light. People thought she was Samantabhadra (Samantabhadra).

Famous Mountains and Scenic Spots

Mount Asoka (Mount Asoka). During the reign of Emperor Wu of the Jin Dynasty (Jin Wudi, emperor of the Jin Dynasty), Liu Sahe (Liu Sahe) went to Mount Mao (Mount Mao) to seek a relic stupa (relic stupa). He began to build a monastery. Therefore, it was named Mount Asoka (Mount Asoka) ○

【English Translation】 English version The lawyer Jianzhen (Jianzhen, a famous monk of the Tang Dynasty) and Rui (Rui, a Japanese monk) went to Japan by boat. Wang (Wang, referring to the ruler or a person of high status in Japan) welcomed them and settled them in Biru Hall (Biru Hall). He requested Jianzhen to confer the precepts of refuge (the precepts of taking refuge in Buddhism). Vinaya studies in Japan began from this point.

During the reign of Emperor Renzong of the Song Dynasty (Song Renzong, emperor of the Song Dynasty). The lawyer Yunkan of Hangzhou (Yunkan, a lawyer from Hangzhou) wrote 'Huizheng Ji' (Huizheng Ji). It explains the Nanshan Vinaya texts (Nanshan Vinaya texts) ○ During the reign of Emperor Huizong (Huizong, emperor of the Song Dynasty). The lawyer Yuanzhao of Hangzhou (Yuanzhao, a lawyer from Hangzhou) used the Lotus Sutra (Lotus Sutra) to reveal and wrote 'Zichi Ji' (Zichi Ji). It explains the Nanshan Vinaya texts (Nanshan Vinaya texts) ○ During the reign of Emperor Lizong (Lizong, emperor of the Song Dynasty). The lawyer Mingqingsi (Mingqingsi, a lawyer) petitioned to have the Nanshan Dazhi Vinaya texts (Nanshan Dazhi Vinaya texts) included in the Tripitaka. The emperor approved.

Extraordinary Deeds of Nuns

During the reign of Emperor Kang of the Jin Dynasty (Jin Kangdi, emperor of the Jin Dynasty). The Bhikkhuni Jingjian (Jingjian, a Bhikkhuni) obtained the precepts in her own Dharma (referring to the Dharma she practiced). A celestial maiden descended into the courtyard, joyfully took her hand, and ascended to heaven on light ○ During the reign of the Deposed Emperor (Feidi, emperor of the Jin Dynasty). The nun Daoxing (Daoxing, a nun) of Dong Temple in Luoyang lectured on the Lotus Sutra (Lotus Sutra) and the Vimalakirti Sutra (Vimalakirti Sutra), and the audience was like a marketplace ○ During the reign of Emperor Jianwen (Jianwendi, emperor of the Jin Dynasty). He summoned the nun Daorong (Daorong, a nun) of Wujiang Temple to confer the eight precepts (eight precepts) ○ During the reign of Emperor Xiaowu (Xiaowudi, emperor of the Jin Dynasty). Huan Wen (Huan Wen, a powerful minister of the Jin Dynasty) was in Gushu (Gushu). An extraordinary nun came to see him and requested a bath. She cut open her abdomen with a knife and cut off both feet, saying to Huan Wen: 'If you become the Son of Heaven, it will be like this (etc.).'

During the reign of Emperor Wen of the Song Dynasty (Song Wendi, emperor of the Song Dynasty). The nun Daoshou (Daoshou, a nun) recited the Lotus Sutra (Lotus Sutra), and a jeweled canopy hung down and covered her head. During the reign of Emperor Ming (Mingdi, emperor of the Song Dynasty). The nun Jingxiu (Jingxiu, a nun) moved the Dragon King (Dragon King) and the Devas (Devas) to serve her.

During the reign of Emperor Wu of the Liang Dynasty (Liang Wudi, emperor of the Liang Dynasty). The nun Faxuan (Faxuan, a nun) of Shanchuan recited the Lotus Sutra (Lotus Sutra) and saw a canopy covering her. The governor requested her to be the teacher of the mother of Yuecheng (Yuecheng).

During the reign of Emperor Wu of the Chen Dynasty (Chen Wudi, emperor of the Chen Dynasty). The nun of Gaoyou recited the Lotus Sutra (Lotus Sutra), and lotus flowers grew from her ten fingernails. She was called Hua Shou Ni (Hua Shou Ni).

During the reign of Emperor Wen of the Sui Dynasty (Sui Wendi, emperor of the Sui Dynasty). When he was just born, the nun Zhixian (Zhixian, a nun) of the Prajna Temple took care of him. When he grew up, Zhixian secretly told him: 'You will be very rich and noble in the future. The Buddha-dharma will temporarily decline, and it will be revived by you.'

During the reign of Empress Wu of the Tang Dynasty (Tang Wu Hou, Empress Wu Zetian of the Tang Dynasty). Two women in Jiangzhou died. In the morning, they went to the grave and wailed. Suddenly, five lotus stems grew. When the Empress heard about it, she summoned one of the women and personally tonsured her ○ During the reign of Emperor Dezong (Dezong, emperor of the Tang Dynasty). Two nuns of Anguo Temple, Chifa (Chifa, a nun) and Huiren (Huiren, a nun), practiced the Lotus Samadhi (Lotus Samadhi) together. Suddenly, a nun calling herself Konggu (Konggu, a nun) came to stay overnight. In the middle of the night, her body emitted a dazzling light. People thought she was Samantabhadra (Samantabhadra).

Famous Mountains and Scenic Spots

Mount Asoka (Mount Asoka). During the reign of Emperor Wu of the Jin Dynasty (Jin Wudi, emperor of the Jin Dynasty), Liu Sahe (Liu Sahe) went to Mount Mao (Mount Mao) to seek a relic stupa (relic stupa). He began to build a monastery. Therefore, it was named Mount Asoka (Mount Asoka) ○

太白山。晉惠帝。沙門義興廬于山中。太白化童子給侍。因號天童太白山○唐玄宗。高僧法睿案故跡。立精舍誦法華。太白化童子送供。因號太白禪師。名其山曰天童○天竺山。晉成帝。沙門竺惠理至虎林山(唐時避諱改為武林)驚曰。中天竺靈鷲小嶺。何年飛來。因名天竺山飛來峰靈隱寺○石城山。齊武帝。沙門僧護于剡縣石城山鑿石造彌勒佛。後有僧淑僧祐相繼鑿成。高十一丈。天神謂宣律師。即護淑祐後身。世稱為三生石佛○唐昭宗。吳越王建瑞相寺。以奉石像○羅浮山。唐玄宗。敕羅凈山是華首菩薩住處。特立延祥寺○五臺山。記云。山形五峙週五百里。中臺高四十里。上有文殊彌勒石像。東南有清涼寺。文殊所居(宋太宗太平五年所引)唐高宗。敕沙門會賾詣五臺。見金光滿殿。空聲善哉○罽賓沙門佛陀波利至五臺遇老人。令還西土取佛頂尊勝咒。(云云)○代宗。沙門法照謁五臺。見金門樓觀文殊普賢分座說法。因建竹林寺○憲宗。無著禪師入五臺。見山翁牽牛隨入一寺。呼均提童子進玳瑁杯。對飲酥酪○穆宗。裴度奏。五臺文殊見從者萬衆○宋太宗。敕內侍往五臺。造金銅文殊萬菩薩像。重修真容華嚴十寺○太洪山。唐文宗善信大師斷足而化。張武陵父子侍立亦解化。人稱大聖二聖云○峨眉山志云。昔

【現代漢語翻譯】 太白山：晉惠帝時期，沙門義興在山中結廬修行，太白山神化作童子侍奉他，因此被稱為天童太白山。 唐玄宗時期，高僧法睿考察舊跡，建立精舍誦讀《法華經》，太白山神化作童子送來供養，因此被稱為太白禪師，並將此山命名為天童山。 天竺山：晉成帝時期，沙門竺惠理來到虎林山（唐朝時為避諱改為武林），驚歎道：『這難道不是中天竺靈鷲山的小山嶺嗎？不知何時飛來此處。』因此命名為天竺山、飛來峰，並建靈隱寺。 石城山：齊武帝時期，沙門僧護在剡縣石城山開鑿石頭建造彌勒佛像，之後有僧淑、僧祐相繼完成，佛像高十一丈。天神告訴宣律師，僧護、僧淑、僧祐就是他的前世，世人稱之為三生石佛。 唐昭宗時期，吳越王建造瑞相寺，供奉石像。 羅浮山：唐玄宗下令說羅凈山是華首菩薩的住所，特地建立延祥寺。 五臺山：記載說，山形五峰聳立，周圍五百里，中臺高四十里，上面有文殊菩薩（Manjusri）和彌勒菩薩（Maitreya）的石像。東南方有清涼寺，是文殊菩薩的居所（宋太宗太平五年所引）。 唐高宗時期，下令沙門會賾前往五臺山，見到金光滿殿，空中傳來『善哉』的聲音。 罽賓（Kashmir）沙門佛陀波利（Buddhapali）到五臺山，遇到一位老人，讓他返回西土取《佛頂尊勝陀羅尼咒》。 唐代宗時期，沙門法照朝拜五臺山，見到金門樓觀，文殊菩薩和普賢菩薩（Samantabhadra）分座說法，因此建造竹林寺。 唐憲宗時期，無著禪師進入五臺山，見到一位山翁牽著牛，一同進入一座寺廟，呼喚均提童子獻上玳瑁杯，對飲酥酪。 唐穆宗時期，裴度上奏說，在五臺山見到文殊菩薩，隨從有萬衆。 宋太宗時期，命令內侍前往五臺山，建造金銅文殊菩薩和萬菩薩像，重新修繕真容院、華嚴寺等十座寺廟。 太洪山：唐文宗時期，善信大師斷足而化，張武陵父子侍立在旁也一同解化，人們稱他們為大聖、二聖。 峨眉山志記載說，昔

【English Translation】 Mount Taibai: During the Jin Huidi period, the monk Yixing built a hut in the mountain to practice, and the Taibai mountain god transformed into a boy to serve him, hence it was called Heavenly Boy Taibai Mountain. During the Tang Xuanzong period, the eminent monk Farui investigated the old sites, established a hermitage to recite the 'Lotus Sutra', and the Taibai mountain god transformed into a boy to deliver offerings, hence he was called Zen Master Taibai, and the mountain was named Heavenly Boy Mountain. Mount Tianzhu: During the Jin Chengdi period, the monk Zhu Huili came to Mount Hulin (renamed Mount Wulin during the Tang Dynasty to avoid a taboo) and exclaimed: 'Isn't this the small ridge of Mount Grdhrakuta (Vulture Peak) in Central India? When did it fly here?' Therefore, it was named Mount Tianzhu, Flying Peak, and Lingyin Temple was built. Mount Shicheng: During the Qi Wudi period, the monk Senghu carved a Maitreya Buddha statue out of stone on Mount Shicheng in Shan County. Later, monks Sengshu and Sengyou successively completed it. The statue was eleven zhang (approximately 33 meters) tall. A deity told Vinaya Master Xuan that Senghu, Sengshu, and Sengyou were his previous lives, and people called them the Three-Life Stone Buddha. During the Tang Zhaozong period, King Wuyue built Ruixiang Temple to enshrine the stone statue. Mount Luofu: Tang Xuanzong ordered that Mount Luojing was the residence of Huashou Bodhisattva (Dharmasri Bodhisattva), and specially established Yanxiang Temple. Mount Wutai: Records say that the mountain has five peaks, with a circumference of five hundred li (approximately 250 kilometers). The central peak is forty li (approximately 20 kilometers) high, and there are stone statues of Manjusri Bodhisattva and Maitreya Bodhisattva on it. To the southeast is Qingliang Temple, the residence of Manjusri Bodhisattva (as cited in the fifth year of the Taiping reign of Emperor Taizong of Song). During the Tang Gaozong period, he ordered the monk Huize to go to Mount Wutai, where he saw golden light filling the hall, and a voice from the sky said 'Excellent'. The Kashmir (Kashmir) monk Buddhapali (Buddhapali) went to Mount Wutai and met an old man who told him to return to the Western Land to retrieve the 'Usnisa Vijaya Dharani Sutra'. During the Tang Daizong period, the monk Fazhao visited Mount Wutai and saw the Golden Gate Tower, where Manjusri Bodhisattva and Samantabhadra Bodhisattva were seated separately preaching the Dharma, so he built Zhulin Temple. During the Tang Xianzong period, Zen Master Wuzhu entered Mount Wutai and saw an old man leading an ox, entering a temple together, calling Junti Boy to offer a hawksbill cup, and drinking ghee and yogurt together. During the Tang Muzong period, Pei Du reported that he saw Manjusri Bodhisattva on Mount Wutai, with tens of thousands of followers. During the Song Taizong period, he ordered eunuchs to go to Mount Wutai to build golden bronze statues of Manjusri Bodhisattva and ten thousand Bodhisattvas, and to renovate ten temples including Zhenrong Temple and Huayan Temple. Mount Taihong: During the Tang Wenzong period, Master Shanxin cut off his feet and transformed, and Zhang Wuling and his son stood by and also transformed, people called them Great Saint and Second Saint. The Gazetteer of Mount Emei records that, in the past

蒲翁入山。見普賢大士真相。自茲顯跡○宋太祖。敕往峨眉山莊嚴佛像。因嘉州奏。普賢見相○太宗。敕往成都鑄金銅普賢像。安峨眉山白水寺。三峨高出五嶽。秀甲九州為震旦第一山○通判王袞往峨眉。見瓦屋山皆變金色中有普賢○敕送寶冠袈裟往峨眉普賢寺。見大士乘紫雲行空中○雁蕩山。山頂大池相傳為雁蕩。下二潭為龍湫。諾矩羅尊者所居(見真宗祥符初)○補陀山。唐宣宗。補陀山在大海中。去鄞城東南水道六百里。大悲經所謂補陀落迦山觀世音宮殿。山有潮音洞。洞前石橋。瞻禮者或見大士善財凈瓶頻伽。(云云)(天下名山不止於此。今但取通塞志所引故爾)。

聖教感通

魏正始。康居沙門康僧會入吳。吳主令求舍利。潔齋懇求三七日。鏗然有聲(云云)。

晉成帝。蘇峻亂焚燒宮室。獨樂賢堂所畫釋迦像不壞。

宋文帝。將軍王玄謨將刑。夢人教念十句觀音經。遂得免。北齊武成。孫敬德有罪當死。夢僧教誦經千遍。臨刑刀三折。宋嘉祐龍學梅摯妻失目。夢白衣教誦十句觀音經。雙目復明(此經前後三驗)。

齊武帝。劉霽母疾。誦觀音數萬。夢僧曰。夫人算盡。當爲申延六十日○竟陵王。夢中作維摩一契詠之群鶴飛舞○晉安王七歲母病。請僧行道。銅罌蓮花鮮紅

【現代漢語翻譯】 現代漢語譯本 蒲翁入山，見到普賢大士（Samantabhadra Bodhisattva）的真身，從此開始顯現靈蹟。宋太祖皇帝下令前往峨眉山莊嚴佛像。因為嘉州上奏，說有人見到普賢顯相。宋太宗皇帝下令前往成都鑄造金銅普賢像，安放在峨眉山白水寺。峨眉山高出五嶽，秀麗甲於九州，是震旦（古代中國的稱謂）第一名山。通判王袞前往峨眉山，見到瓦屋山都變成金色，其中有普賢顯現。皇帝下令送寶冠袈裟前往峨眉普賢寺，（有人）見到大士（指普賢）乘坐紫雲在空中行走。雁蕩山，山頂的大池相傳是雁的棲息地，下面的兩個水潭叫做龍湫。諾矩羅尊者（Nakula）居住在那裡（見於真宗祥符初年）。補陀山，唐宣宗時期記載，補陀山在大海中，距離鄞城東南方向水路六百里。《大悲經》里所說的補陀落迦山（Potalaka）是觀世音（Avalokiteśvara）的宮殿。山上有潮音洞，洞前有石橋，瞻仰禮拜的人有時會見到大士（指觀世音）、善財童子（Sudhana）、凈瓶（kundika）、頻伽鳥（kalaviṅka）。（等等）（天下名山不止這些，現在只選取《通塞志》所引用的）。

聖教感通

魏正始年間，康居（Kangju）沙門（śrāmaṇa）康僧會（Kang-Seng-Hui）進入吳國。吳主命令他求取捨利（śarīra）。（康僧會）齋戒沐浴，懇切祈求三七二十一天，鏗然有聲（等等）。

晉成帝時期，蘇峻作亂，焚燒宮室，唯獨樂賢堂所畫的釋迦牟尼（Śākyamuni）像沒有被燒燬。

宋文帝時期，將軍王玄謨將要被處刑，夢見有人教他念誦十句觀音經（觀世音菩薩的經典），於是得以免死。北齊武成帝時期，孫敬德有罪應當處死，夢見僧人教他誦經千遍，臨刑時刀斷了三次。宋嘉祐年間，龍學梅摯的妻子失明，夢見白衣人教她誦讀十句觀音經，雙眼恢復光明（這個經典前後有三次應驗）。

齊武帝時期，劉霽的母親生病，誦唸觀音菩薩名號數萬遍，夢見僧人說：『夫人的壽命已盡，應當為她延長六十天。』竟陵王（蕭子良），夢中創作維摩（維摩詰，Vimalakirti）一契，詠唱時群鶴飛舞。晉安王（蕭寶義）七歲時母親生病，請僧人做法事，銅罌里的蓮花鮮紅。

【English Translation】 English version Pu Weng entered the mountain and saw the true form of Samantabhadra Bodhisattva (普賢大士). From then on, miraculous events began to manifest. Emperor Taizu of the Song Dynasty ordered the embellishment of Buddhist images on Mount Emei. Because of a memorial from Jia Prefecture reporting that someone had seen Samantabhadra appear. Emperor Taizong of the Song Dynasty ordered the casting of a golden bronze statue of Samantabhadra in Chengdu and its placement in Baisui Temple on Mount Emei. Mount Emei towers above the Five Great Mountains, its beauty surpassing all in the Nine Provinces, making it the foremost mountain in Zhendan (震旦, ancient name for China). Wang Gun, a prefectural official, went to Mount Emei and saw that Mount Wawu had turned entirely golden, with Samantabhadra appearing within it. The emperor ordered the sending of a jeweled crown and kasaya (袈裟, monastic robe) to the Samantabhadra Temple on Mount Emei. (Someone) saw the Bodhisattva (referring to Samantabhadra) riding on purple clouds in the sky. Yandang Mountain, the large pond at the summit is said to be the resting place of wild geese, and the two pools below are called Dragon Falls. Venerable Nakula (諾矩羅尊者) resided there (as recorded in the early years of the Xiangfu era of Emperor Zhenzong). Mount Putuo, according to records from the reign of Emperor Xuanzong of the Tang Dynasty, is located in the sea, six hundred li (里, Chinese mile) southeast of Yin City by waterway. The Potalaka Mountain (補陀落迦山) mentioned in the Great Compassion Sutra is the palace of Avalokiteśvara (觀世音). The mountain has the Tide Sound Cave, and a stone bridge in front of the cave. Those who reverently pay homage may sometimes see the Bodhisattva (referring to Avalokiteśvara), Sudhana (善財童子), a kundika (凈瓶, water bottle), and a kalaviṅka (頻伽鳥). (Etc.) (The famous mountains in the world are not limited to these; we are only taking what is cited in the 'Tong Sai Zhi' 通塞志).

Miraculous Responses of the Sacred Teachings

During the Zhengshi era of the Wei Dynasty, the śrāmaṇa (沙門, monk) Kang-Seng-Hui (康僧會) from Kangju (康居) entered the Wu kingdom. The ruler of Wu ordered him to seek śarīra (舍利, relics). (Kang-Seng-Hui) fasted and bathed, earnestly praying for three weeks (twenty-one days), and a resounding sound was heard (etc.).

During the reign of Emperor Cheng of the Jin Dynasty, Su Jun rebelled and burned down palaces, but the image of Śākyamuni (釋迦牟尼) painted in the Lexian Hall alone was not destroyed.

During the reign of Emperor Wen of the Song Dynasty, General Wang Xuanmo was about to be executed when he dreamed of someone teaching him to recite ten lines of the Avalokiteśvara Sutra (觀音經, scripture of Avalokiteśvara Bodhisattva), and thus he was spared from death. During the reign of Emperor Wucheng of the Northern Qi Dynasty, Sun Jingde was guilty and should have been executed, but he dreamed of a monk teaching him to recite a scripture a thousand times. At the time of execution, the knife broke three times. During the Jiayou era of the Song Dynasty, the wife of Longxue Mei Zhi lost her sight, and she dreamed of a person in white teaching her to recite ten lines of the Avalokiteśvara Sutra, and her eyes regained their sight (this scripture has been verified three times before and after).

During the reign of Emperor Wu of the Qi Dynasty, Liu Ji's mother fell ill, and she recited the name of Avalokiteśvara Bodhisattva tens of thousands of times. She dreamed of a monk saying, 'The lady's lifespan is exhausted, and it should be extended for her by sixty days.' Prince Jingling (蕭子良) composed a Vimalakirti (維摩詰) passage in a dream, and when it was chanted, a flock of cranes danced. When Prince Jin'an (蕭寶義) was seven years old, his mother fell ill, and he invited monks to perform rituals. The lotus flower in the copper pot was bright red.

七日○明帝。滕曇恭五歲母病思瓜。俄有僧遺一瓜。

北魏文成。疏勒國進佛袈裟長二丈帝命焚試。終日不然○孝莊。永寧寺浮圖災。東萊人見在海中。

隋煬帝。為智者設千僧齋。嚫溢一人。咸謂化身來受國供。開視靈塔。唯空床虛帳。

唐高祖。李錄事亡往余法師處聽法。與人言曰。人頭以上便是鬼神諸天充滿○高宗。英禪師修設梁武水陸。感秦莊襄王張儀等致謝(云云)○憲宗。法師智辯炊飯散郊外。祝之曰。食吾飯者愿為法侶。后二十年往鄴城開講。座下千眾皆年少○官軍與吳元濟戰。鄧隱峰振錫飛空。兩軍仰觀嘆異○懿宗。禁中設萬僧齋。有長眉僧。來應供受嚫畢。陵空而去○昭宗。文矩禪師。謁西院時。五百僧俱染時疾。師以杖點之。隨杖而起。

宋太祖。至相國寺見僧醉嘔。密令小珰取吐物。則真乳香○上親征揚州。以固拒欲坑之。有沙門稱清范。來乞恩宥。翌日幸龍興寺。見殿上羅漢手擎草表○真宗。開寶寺金色光見。上幸敬觀地上。獲舍利五千粒○仁宗。夢龍蟠景德寺地。遣使視之。僧道隆臥門外。召見為建院(云云)相州發塔基得佛發舍利。引之甚長。人從中過往來不斷○神宗。雷峰才法師為靈芝元照等授菩薩戒。見觀音像放光○朱壽昌刺血書經。求母五十年。得於同

【現代漢語翻譯】 現代漢語譯本 七日：明帝時期，滕曇恭五歲時母親生病想吃瓜，不久後有僧人送來一個瓜。

北魏文成帝時期，疏勒國進貢佛袈裟，長二丈，皇帝下令焚燒測試，燒了一整天都沒有燒燬。 孝莊帝時期，永寧寺的浮圖（寶塔）發生火災，東萊人看到它在海中。

隋煬帝為智者（智顗）設立千僧齋，佈施時多出一人。大家都認為是智者的化身來接受國家的供養。打開靈塔一看，只有空床和空帳。

唐高祖時期，李錄事去世後去余法師處聽法，他告訴別人說：『人頭以上的地方，都是鬼神和諸天所充滿的。』 高宗時期，英禪師修設梁武帝水陸法會，感應到秦莊襄王、張儀等人前來致謝（此處省略具體內容）。 憲宗時期，法師智辯在郊外煮飯，祝願說：『吃我飯的人，希望成為我的法侶。』二十年後去鄴城開講，座下千名聽眾都是年輕人。 官軍與吳元濟作戰時，鄧隱峰揮動錫杖飛上天空，兩軍仰頭觀看，驚歎奇異。 懿宗時期，皇宮中設定萬僧齋，有一位長眉僧人前來應供，接受佈施完畢后，騰空而去。 昭宗時期，文矩禪師拜見西院時，五百名僧人同時感染疾病，禪師用錫杖點他們，僧人隨著錫杖的觸碰而起身。

宋太祖時期，到相國寺看到僧人醉酒嘔吐，秘密命令小太監取來嘔吐物，發現是真正的乳香。 太祖親自征討揚州，因為揚州堅決抵抗，想要把他們全部坑殺。有位名叫清范的沙門（和尚）前來請求赦免。第二天，太祖到龍興寺，看到殿上的羅漢手中拿著草寫的奏表。 真宗時期，開寶寺出現金色光芒，皇帝親自前去觀看，在地上獲得五千粒舍利。 仁宗時期，夢見龍盤繞在景德寺的土地上，派遣使者前去檢視，僧人道隆正躺在門外。召見他后，為他建造寺院（此處省略具體內容）。相州發掘塔基，得到佛發舍利，拉得很長，人們可以從中間穿梭來往。 神宗時期，雷峰才法師為靈芝元照等人授菩薩戒，看到觀音像放出光芒。 朱壽昌刺血書寫《**經》，尋找母親五十年，在同州找到。

【English Translation】 English version Seven Days: During the reign of Emperor Ming, when Teng Tangong was five years old, his mother fell ill and longed for melon. Soon after, a monk brought a melon as a gift.

Northern Wei, Emperor Wencheng's reign: The Shule Kingdom presented a Buddhist kasaya (袈裟, monk's robe) that was two zhang (丈, a unit of length) long. The emperor ordered it to be burned as a test, but it remained intact after burning all day. Emperor Xiaozhuang's reign: The pagoda (浮圖, pagoda) of Yongning Temple caught fire. People from Donglai saw it in the sea.

Emperor Yang of Sui set up a thousand-monk vegetarian feast (千僧齋, a feast for a thousand monks) for Zhi Zhe (智者, Zhiyi). During the offering, there was one extra person. Everyone thought it was Zhi Zhe's incarnation come to receive the state's offerings. Upon opening the stupa, only an empty bed and empty curtains were found.

Tang Gaozu's reign: After Li Lushi died, he went to Dharma Master Yu's place to listen to the Dharma. He told others, 'Above people's heads, it is filled with ghosts, spirits, and devas (諸天, gods).' Emperor Gaozong's reign: Zen Master Ying conducted a Water and Land Dharma Assembly (水陸法會, a grand Buddhist ritual for the salvation of all beings) of Emperor Liang Wu, and King Zhuangxiang of Qin, Zhang Yi, and others were moved to express their gratitude (details omitted). Emperor Xianzong's reign: Dharma Master Zhibian cooked rice in the suburbs and made a vow: 'Those who eat my rice, may they become my Dharma companions.' Twenty years later, he went to Yecheng to give lectures. The thousand people seated below were all young. When the government army fought against Wu Yuanji, Deng Yin Feng waved his tin staff and flew into the sky. Both armies looked up in amazement. Emperor Yizong's reign: A ten-thousand-monk vegetarian feast was held in the palace. A long-eyebrowed monk came to attend, received the offering, and then ascended into the sky. Emperor Zhaozong's reign: When Zen Master Wenju visited the Western Courtyard, five hundred monks were simultaneously infected with an illness. The master touched them with his staff, and they rose up with the touch of the staff.

Emperor Taizu of Song visited Xiangguo Temple and saw a monk drunk and vomiting. He secretly ordered a eunuch to retrieve the vomit, which turned out to be genuine frankincense. The Emperor personally led an expedition against Yangzhou. Because Yangzhou resisted fiercely, he wanted to bury them all alive. A Shramana (沙門, monk) named Qing Fan came to beg for mercy. The next day, the Emperor visited Longxing Temple and saw a Luohan (羅漢, arhat) in the hall holding a grass memorial in his hand. Emperor Zhenzong's reign: Golden light was seen at Kaibao Temple. The Emperor went to respectfully observe and obtained five thousand grains of sarira (舍利, relics) on the ground. Emperor Renzong's reign: He dreamed of a dragon coiled around the land of Jingde Temple. He sent an envoy to investigate, and the monk Dao Long was lying outside the gate. After summoning him, he built a temple for him (details omitted). In Xiangzhou, a pagoda foundation was excavated, and Buddha's hair relics were found. They were stretched out very long, and people could pass through them back and forth. Emperor Shenzong's reign: Dharma Master Cai of Leifeng conferred the Bodhisattva precepts (菩薩戒, Bodhisattva vows) on Lingzhi Yuanzhao and others, and saw the Avalokitesvara (觀音, Guanyin) statue emitting light. Zhu Shouchang pricked his skin to write the ** Sutra, seeking his mother for fifty years, and found her in Tongzhou.

州○哲宗。張商英游五臺。見文殊在金光中○楊杰詣雙林禮大士。輪藏自轉○登封令樓異修少林道場。產芝草十二本。雨甘露。夜有光屬天○徽宗。楊州奏。泗州大聖見於普慧塔○詔移釋迦像至御容殿。像俯首過橫樑。又持紙度像足○道法師流道州。郡守夢佛像荷枷入城。守知其異。令善待之○孝宗。魏公史浩。初攝昌國鹽監謁補陀山。見大士金色雙齒。有長身僧來見。語公曆官至太師。

持誦功深

晉安帝。沙門曇翼誦法華。感普賢來試。(云云)○沙門法莊誦法華。房門神兵衛護○沙門曇邃。赴曰塢神祠。請講法華九十日。

宋孝武。沙門僧瑜。常持法華。是年入柴龕焚身。所居生雙桐樹○沙門惠益誦法華焚身。帝駕往勸止。不從。詔焚處建藥王寺。

梁武帝。庾詵誦法華。舉家聞上行先生已生凈土。

元帝。琰法師誦般若經獲延年。

北魏。博士盧景祐繫獄。至心誦經枷鎖自脫。

隋文帝。沙門惠盈講法華。五道大神請授戒法。

唐高祖。書生茍倩。空中書金剛經曰。擬諸天讀誦。后大雨。其地丈餘不濕。異僧曰。此地空中有經。諸天以寶蓋覆之○太宗。岑文字常念普門品。乘舟吳江。舟覆隨波至岸。後於家設齋。一僧曰。天下方亂。君幸不預。災終至富貴

【現代漢語翻譯】 現代漢語譯本：

哲宗皇帝時期，張商英遊覽五臺山，見到文殊菩薩在金光之中顯現。(文殊：文殊菩薩，佛教四大菩薩之一；五臺山：中國佛教名山) 楊杰前往雙林寺禮拜大士（觀音菩薩），輪藏自行轉動。(雙林寺：位於浙江金華的著名寺廟；大士：對觀音菩薩的尊稱；輪藏：一種佛教法器，轉動它可以視作誦經) 登封縣令樓異修繕少林寺道場，寺中長出十二株靈芝草，天降甘露，夜晚有光芒直衝天空。(少林寺：中國著名佛教寺院，以武術聞名)

徽宗皇帝時期，揚州上奏，泗州大聖（僧伽大師）顯靈于普慧塔。(泗州大聖：指唐代高僧僧伽大師；普慧塔：位於江蘇泗陽的佛塔) 皇帝下詔將釋迦牟尼佛像移至御容殿，佛像在經過橫樑時俯首，又拿著紙張度量佛像的足部。(釋迦牟尼：佛教創始人) 道法師被流放到道州，郡守夢見佛像帶著枷鎖進入城中。郡守知道此事不尋常，於是善待道法師。(道法師：僧侶的尊稱)

孝宗皇帝時期，魏國公史浩，剛擔任昌國鹽監時，前往普陀山朝拜觀音菩薩，見到菩薩顯現金色雙齒，有一位身材高大的僧人來拜見他，告訴他將來會官至太師。(普陀山：中國佛教四大名山之一，觀音菩薩的道場)

持誦功深

晉安帝時期，沙門曇翼誦讀《法華經》，感應到普賢菩薩前來考驗。(沙門：出家修行的僧人；法華經：《妙法蓮華經》，大乘佛教經典；普賢：普賢菩薩，佛教四大菩薩之一) 沙門法莊誦讀《法華經》，房門有神兵衛護。 沙門曇邃前往曰塢神祠，請求講授《法華經》九十天。

宋孝武帝時期，沙門僧瑜，經常持誦《法華經》，當年進入柴龕焚身，他所居住的地方生長出兩棵桐樹。(柴龕：簡陋的修行場所) 沙門惠益誦讀《法華經》焚身，皇帝親自前往勸阻，但他不聽從。皇帝下詔在焚身之處建立藥王寺。

梁武帝時期，庾詵誦讀《法華經》，全家都聽到上行先生已經往生凈土。(凈土：佛教中理想的修行場所)

元帝時期，琰法師誦讀《般若經》獲得延年益壽。(般若經：大乘佛教經典)

北魏時期，博士盧景祐被關在監獄裡，至誠誦經，枷鎖自行脫落。

隋文帝時期，沙門惠盈講解《法華經》，五道大神請求授予戒法。(五道：佛教中的天道、人道、阿修羅道、畜生道、地獄道)

唐高祖時期，書生茍倩，在空中書寫《金剛經》，說要給諸天神讀誦。後來下大雨，他書寫的地方一丈多遠都沒有被淋濕。有奇異的僧人說，這個地方空中有經文，諸天神用寶蓋覆蓋著它。(金剛經：《金剛般若波羅蜜經》，大乘佛教經典) 太宗皇帝時期，岑文字經常唸誦《普門品》，乘船經過吳江時，船翻了，他隨著波浪漂到岸邊。後來在家中設齋，一位僧人說，天下將要大亂，您很幸運不會受到牽連，災難最終會變成富貴。(普門品：《妙法蓮華經觀世音菩薩普門品》)

【English Translation】 English version:

During the reign of Emperor Zhezong of the Song Dynasty, Zhang Shangying visited Mount Wutai and saw Manjusri Bodhisattva appearing in golden light. (Manjusri: Manjusri Bodhisattva, one of the Four Great Bodhisattvas in Buddhism; Mount Wutai: A famous Buddhist mountain in China) Yang Jie went to Shuanglin Temple to pay homage to the Great Being (Avalokiteśvara), and the revolving scripture cabinet turned by itself. (Shuanglin Temple: A famous temple located in Jinhua, Zhejiang; Great Being: A respectful term for Avalokiteśvara Bodhisattva; Revolving scripture cabinet: A Buddhist instrument that, when turned, is considered equivalent to reciting scriptures) Lou Yi, the magistrate of Dengfeng County, renovated the Shaolin Temple's practice site, and twelve stalks of Ganoderma lucidum (lingzhi) grew in the temple, sweet dew fell from the sky, and at night, light shone straight into the sky. (Shaolin Temple: A famous Buddhist temple in China, known for its martial arts)

During the reign of Emperor Huizong, Yangzhou reported that the Great Sage of Sizhou (Monk Sengqie) appeared at the Puhui Pagoda. (Great Sage of Sizhou: Refers to the eminent Tang Dynasty monk Sengqie; Puhui Pagoda: A pagoda located in Siyang, Jiangsu) The emperor issued an edict to move the statue of Sakyamuni Buddha to the Imperial Portrait Hall. The statue bowed its head when passing the horizontal beam and also used paper to measure the Buddha's feet. (Sakyamuni: The founder of Buddhism) The Dharma Master Dao was exiled to Daozhou. The prefectural governor dreamed of a Buddha statue entering the city wearing shackles. The governor knew this was unusual, so he treated Dharma Master Dao kindly. (Dharma Master: A respectful term for a monk)

During the reign of Emperor Xiaozong, Duke Wei Shi Hao, when he first took office as the Salt Commissioner of Changguo, visited Mount Putuo to pay homage to Avalokiteśvara Bodhisattva. He saw the Bodhisattva manifesting golden double teeth, and a tall monk came to see him, telling him that he would eventually become Grand Tutor. (Mount Putuo: One of the Four Great Buddhist Mountains in China, the abode of Avalokiteśvara Bodhisattva)

Profound Merit from Upholding and Reciting

During the reign of Emperor An of the Jin Dynasty, the monk Tan Yi recited the Lotus Sutra and felt the presence of Samantabhadra Bodhisattva coming to test him. (Monk: A Buddhist monastic; Lotus Sutra: The 'Saddharma Puṇḍarīka Sūtra', a major Mahayana Buddhist scripture; Samantabhadra: Samantabhadra Bodhisattva, one of the Four Great Bodhisattvas in Buddhism) The monk Fa Zhuang recited the Lotus Sutra, and his door was guarded by divine soldiers. The monk Tan Sui went to the shrine of the God of Riyu and requested to lecture on the Lotus Sutra for ninety days.

During the reign of Emperor Xiaowu of the Song Dynasty, the monk Seng Yu, who often upheld and recited the Lotus Sutra, entered a thatched hermitage and immolated himself that year. Two paulownia trees grew where he lived. (Thatched hermitage: A simple place for practice) The monk Hui Yi recited the Lotus Sutra and immolated himself. The emperor personally went to dissuade him, but he did not listen. The emperor issued an edict to build the Yaowang Temple at the site of the immolation.

During the reign of Emperor Wu of the Liang Dynasty, Yu Shen recited the Lotus Sutra, and his whole family heard that Master Shangxing had already been reborn in the Pure Land. (Pure Land: An ideal place for practice in Buddhism)

During the reign of Emperor Yuan, Dharma Master Yan recited the Prajna Sutra and obtained longevity. (Prajna Sutra: Mahayana Buddhist scriptures on wisdom)

During the Northern Wei Dynasty, scholar Lu Jingyou was imprisoned. He sincerely recited scriptures, and his shackles fell off by themselves.

During the reign of Emperor Wen of the Sui Dynasty, the monk Hui Ying lectured on the Lotus Sutra, and the Great Gods of the Five Paths requested to be given the precepts. (Five Paths: The realms of gods, humans, asuras, animals, and hell in Buddhism)

During the reign of Emperor Gaozu of the Tang Dynasty, the scholar Gou Qian wrote the Diamond Sutra in the air, saying that he would recite it for the gods. Later, it rained heavily, but the area more than ten feet around where he wrote was not wet. A strange monk said that there were scriptures in the air in this place, and the gods were covering it with jeweled canopies. (Diamond Sutra: The 'Vajracchedikā Prajñāpāramitā Sūtra', a major Mahayana Buddhist scripture) During the reign of Emperor Taizong, Cen Wenben often recited the 'Universal Gate Chapter'. When crossing the Wujiang River by boat, the boat capsized, and he floated with the waves to the shore. Later, he set up a vegetarian feast at home, and a monk said that the world was about to be in great chaos, but you are fortunate not to be involved, and the disaster will eventually turn into wealth. ('Universal Gate Chapter': The 'Avalokiteśvara Bodhisattva Universal Gate Chapter' of the Lotus Sutra)

。太宗朝為中書令○玄宗。沙門楚金誦法華經。至寶塔品。塔忽現前○遂州任善病亡。同一僧至閻王所。僧曰。常誦金剛經。忽有五色云迎僧昇天。冥官謂善曰。汝亦曾誦。即令放還。漣水趙壁路逢亡妻言。今受苦。可取衣裝造金剛經。一部將畢。因過墓所。老人云。汝妻已生天○蘇圭閤家常誦金剛經。姜崔氏以瘦瘁竊食肉。為骨鯁氣絕見閻王。責曰。汝夫是肉身菩薩。汝何為食肉。賴有誦經功延壽二十年。遂蘇○肅宗。沙門抱玉入京受戒。帝夢吳僧誦法華。口出五色光(云云)○代宗。沙門道遵置法華經院。舉高行十四人常持法華。以燭繼晝○別駕周伯達常持金剛經。忽見梵僧自稱須菩提。謂曰。汝誦經何不斷肉。伯達竦懼。即蔬素。祥感屢見○文宗。尚食廚烹雞子。忽群卵呼觀音菩薩。敕不得用雞子。又一日食蛤蜊。有擘不開者。俄變為大士形。因詔天下寺院皆立觀音像。

宋太祖。詔沈義倫以金銀字寫金剛經。召沙門崇蘊入內講演○孝宗。四明沃承璋。行雪月大師般若經關(云云)○光宗。都官陸沅日誦法華三部。及殮蓮花香氣自口鼻而出。

西遊樂國

晉廬山東林遠法師。與西林永法師劉遺民宗炳雷次宗十八賢。結社唸佛。

梁武帝。庾詵家人聞空聲云。上行先生已生凈土。

【現代漢語翻譯】 現代漢語譯本：太宗朝，中書令（官名）在朝。玄宗朝，沙門（出家修道的人）楚金誦讀《法華經》，當讀到《寶塔品》時，寶塔忽然顯現。

遂州人任善病亡，與一位僧人一同到了閻王那裡。僧人說：『我常誦《金剛經》。』忽然有五色雲彩迎接僧人昇天。冥官對任善說：『你也曾誦經。』於是命令放他還陽。漣水人趙壁在路上遇到已故的妻子，妻子說：『我現在受苦，你可以拿些衣物，造一部《金剛經》。』經書將要完成時，趙壁經過妻子的墓地，一位老人說：『你的妻子已經昇天了。』蘇圭全家常誦《金剛經》，姜崔氏因為身體瘦弱，偷偷吃肉，結果被骨頭卡住氣絕，見到閻王。閻王責備她說：『你丈夫是肉身菩薩，你為什麼吃肉？』因為有誦經的功德，得以延壽二十年，於是甦醒。

肅宗朝，沙門抱玉入京受戒，皇帝夢見吳地的僧人誦讀《法華經》，口中發出五色光芒。

代宗朝，沙門道遵設立《法華經》院，選拔高尚品行的十四人常年誦持《法華經》，用蠟燭接替白天照明。

別駕（官名）周伯達常持誦《金剛經》，忽然見到一位梵僧自稱是須菩提（佛陀的弟子），對他說：『你誦經為什麼不斷肉？』周伯達感到恐懼，立即開始吃素，吉祥的感應屢次出現。

文宗朝，尚食廚（掌管皇帝膳食的機構）烹飪雞蛋，忽然一群雞蛋呼喊『觀音菩薩』。皇帝下令不得食用雞蛋。又有一天吃蛤蜊，有一個蛤蜊無法掰開，隨即變為大士（菩薩的尊稱）的形象。因此下詔天下寺院都設立觀音像。

宋太祖，詔令沈義倫用金銀字書寫《金剛經》，召見沙門崇蘊入宮講演。

孝宗朝，四明（地名）沃承璋，舉行雪月大師般若經關（一種儀式）。

光宗朝，都官（官名）陸沅每日誦讀《法華經》三部，入殮時蓮花的香氣從口鼻中散發出來。

西遊樂國

晉朝廬山東林寺的遠法師，與西林寺的永法師、劉遺民、宗炳、雷次宗等十八位賢士，結社唸佛。

梁武帝時期，庾詵的家人聽到空中傳來聲音說：『上行先生已經往生凈土。』

【English Translation】 English version: During the reign of Emperor Taizong, the Zhongshu Ling (official title) was in office. During the reign of Emperor Xuanzong, the Shamen (Buddhist monk) Chujin recited the 'Lotus Sutra'. When he reached the 'Treasure Tower' chapter, the treasure tower suddenly appeared.

Ren Shan from Suizhou died of illness and went to Yama's (the King of Hell) place with a monk. The monk said, 'I often recite the 'Diamond Sutra'.' Suddenly, five-colored clouds welcomed the monk to ascend to heaven. The underworld official said to Ren Shan, 'You have also recited the sutra before.' So he ordered him to be released back to life. Zhao Bi from Lianshui met his deceased wife on the road. His wife said, 'I am suffering now. You can take some clothes and create a copy of the 'Diamond Sutra'.' When the sutra was about to be completed, Zhao Bi passed by his wife's tomb. An old man said, 'Your wife has already ascended to heaven.' Su Gui's family often recited the 'Diamond Sutra'. Jiang Cui, because of her thin body, secretly ate meat, resulting in a bone stuck in her throat and suffocating her. She met Yama, who rebuked her, 'Your husband is a living Bodhisattva. Why did you eat meat?' Because of the merit of reciting the sutra, she was granted twenty more years of life, and then she woke up.

During the reign of Emperor Suzong, the Shamen Baoyu entered the capital to receive ordination. The emperor dreamed of a monk from Wu reciting the 'Lotus Sutra', with five-colored light emanating from his mouth.

During the reign of Emperor Daizong, the Shamen Daozun established the 'Lotus Sutra' Institute, selecting fourteen people of noble character to constantly recite the 'Lotus Sutra', using candles to continue the daylight illumination.

The Biejia (official title) Zhou Boda often recited the 'Diamond Sutra'. Suddenly, he saw a Brahmin monk claiming to be Subhuti (one of Buddha's disciples), who said to him, 'Why do you not abstain from meat while reciting the sutra?' Zhou Boda was frightened and immediately began to be a vegetarian, and auspicious omens appeared frequently.

During the reign of Emperor Wenzong, the Shangshi Kitchen (the institution in charge of the emperor's diet) was cooking chicken eggs. Suddenly, a group of eggs shouted 'Guanyin Bodhisattva'. The emperor ordered that chicken eggs should not be used. One day, while eating clams, one clam could not be opened, and it immediately transformed into the image of a Mahasattva (a respectful title for Bodhisattvas). Therefore, he decreed that all temples in the world should establish Guanyin statues.

Emperor Taizu of the Song Dynasty ordered Shen Yilun to write the 'Diamond Sutra' in gold and silver characters, and summoned the Shamen Chongyun to enter the palace to lecture.

During the reign of Emperor Xiaozong, Wo Chengzhang from Siming (place name) held the Snow Moon Master Prajna Sutra ceremony (a kind of ritual).

During the reign of Emperor Guangzong, the Duguan (official title) Lu Yuan recited three copies of the 'Lotus Sutra' every day. When he was placed in the coffin, the fragrance of lotus flowers emanated from his mouth and nose.

The Western Paradise

During the Jin Dynasty, Master Yuan of Donglin Temple in Mount Lu, together with Master Yong of Xilin Temple, Liu Yimin, Zong Bing, Lei Cizong, and eighteen other virtuous people, formed a society to recite the Buddha's name.

During the reign of Emperor Wu of the Liang Dynasty, Yu Shen's family heard a voice in the air saying, 'Shangxing Xiansheng has already been reborn in the Pure Land.'

北魏太武。縊沙門玄高惠崇殺之。弟子法進號呼。即見高於空中。問和上與崇公當生何所。高曰。我往惡處度生。崇公已歸凈土。

唐太宗。善導法師至京師造彌陀經十餘萬卷。畫凈土變相三百餘壁。滿長安中並從其化(云云)○德宗。法照法師于并州行五會。教人唸佛。帝聞東北方有唸佛聲。遣使尋至太原。乃迎入禁中。教宮人唸佛。亦及五會○沙門少康往新定化郡人唸佛。每升座唱佛。眾見一佛從口出。連唱十聲。則見十佛。後放異光數道而逝○宣宗。白居易畫西方凈土一部。晝夜供養。一夕唸佛而化○懿宗。湘山全真禪師坐亡。世稱無量壽佛化現。

宋太祖。吳越王錢氏。請壽禪師居永明。日暮往別峰唸佛。后焚香告眾加趺而化○仁宗。文彥博在京師。與嚴禪師結僧俗十萬人唸佛○哲宗。楊杰繪丈六阿彌陀佛隨身觀念。感佛來迎○蘇軾嘗攜阿彌陀佛一軸曰。此軾往生西方公據也○高宗。金虜破四明逼湖心肇律師北行。至京口謂人曰。否西歸矣。即聞笙歌之聲。一時軍民咸見師西望唸佛而化○侍郎吳秉信被召至蕭山驛舍。聞天樂聲即曰。金臺已至。言訖而化○孝宗。龍舒王日休唸佛。日千拜。一夕云。佛來接我也。屹然立化。為凈土文行於世(若欲知古今往生事蹟。常尋凈土立教志四卷觀之)。

【現代漢語翻譯】 現代漢語譯本 北魏太武帝時期，縊殺了沙門（佛教出家男士）玄高（法號）和惠崇（法號）。弟子法進（法號）悲痛呼號，隨即看見玄高在空中顯現。法進問玄高和惠崇將往生何處。玄高說：『我前往惡劣之處度化眾生，惠崇已經迴歸凈土。』

唐太宗時期，善導法師（法號）來到京師，製作彌陀經（阿彌陀經）十餘萬卷，繪製凈土變相（描繪西方極樂世界的圖畫）三百餘壁，整個長安城的人都受到他的教化。（此處省略）德宗時期，法照法師（法號）在并州舉行五會念佛（一種唸佛儀式），教人唸佛。皇帝聽到東北方傳來念佛的聲音，派遣使者尋找，到達太原。於是將法照法師迎入皇宮，教宮人唸佛，也舉行五會念佛。沙門少康（法號）前往新定，教化郡人唸佛。每次升座唱佛，眾人都看見一尊佛從他口中出來。連續唱十聲佛號，就看見十尊佛。後來放出奇異的光芒數道后逝世。宣宗時期，白居易（人名）繪製西方凈土圖一部，日夜供養。一天晚上唸佛后逝世。懿宗時期，湘山全真禪師（法號）坐化圓寂，世人稱他是無量壽佛（阿彌陀佛）的化身。

宋太祖時期，吳越王錢氏（人名）請壽禪師（法號）居住在永明寺。壽禪師每天傍晚前往別峰唸佛。後來焚香告訴眾人，然後結跏趺坐而逝世。仁宗時期，文彥博（人名）在京師，與嚴禪師（法號）結交僧俗十萬人一起唸佛。哲宗時期，楊杰（人名）繪製丈六阿彌陀佛（高一丈六尺的阿彌陀佛像）隨身觀想，感應到佛來迎接。蘇軾（人名）曾經攜帶一軸阿彌陀佛像說：『這是我蘇軾往生西方的憑據。』高宗時期，金兵攻破四明，逼近湖心寺，肇律師（法號）向北行進。到達京口時對人說：『我將西歸了。』隨即聽到笙歌的聲音，當時軍民都看見律師向西望，唸佛而逝世。侍郎吳秉信（人名）被召到蕭山驛站，聽到天樂的聲音就說：『金臺（迎接往生者的臺）已經到了。』說完就逝世了。孝宗時期，龍舒王日休（法號）唸佛，每天禮拜千次。一天晚上說：『佛來接我了。』屹然站立而逝世。他的《凈土文》流傳於世。（如果想知道古今往生的事蹟，經常尋找《凈土立教志》四卷來觀看）。

【English Translation】 English version During the reign of Emperor Taiwu of the Northern Wei Dynasty, the monks Xuangao (Dharma name) and Huichong (Dharma name) were hanged. The disciple Fajin (Dharma name) cried out in sorrow and immediately saw Xuangao appear in the air. Fajin asked where Xuangao and Huichong would be reborn. Xuangao said, 'I am going to a place of suffering to liberate sentient beings; Huichong has already returned to the Pure Land.'

During the reign of Emperor Taizong of the Tang Dynasty, Dharma Master Shandao (Dharma name) came to the capital and created more than 100,000 copies of the Amitabha Sutra and painted more than 300 murals depicting the Pure Land. The entire city of Chang'an was transformed by his teachings. (Omitted here) During the reign of Emperor Dezong, Dharma Master Fazhao (Dharma name) held Five Assembly Recitation (a type of Buddhist chanting ceremony) in Bingzhou, teaching people to recite the Buddha's name. The emperor heard the sound of Buddha's name recitation coming from the northeast and sent messengers to search for it, arriving in Taiyuan. He then welcomed Dharma Master Fazhao into the palace, teaching the palace women to recite the Buddha's name, and also held Five Assembly Recitation. The monk Shaokang (Dharma name) went to Xinding to teach the people of the county to recite the Buddha's name. Each time he ascended the seat to chant the Buddha's name, the crowd saw a Buddha emerge from his mouth. After chanting the Buddha's name ten times in a row, they saw ten Buddhas. Later, he emitted several rays of extraordinary light and passed away. During the reign of Emperor Xuanzong, Bai Juyi (person's name) painted a copy of the Western Pure Land and made offerings day and night. One night, he passed away after reciting the Buddha's name. During the reign of Emperor Yizong, Chan Master Quanzhen of Xiangshan (Dharma name) passed away while sitting in meditation. People called him an incarnation of Amitayus Buddha (Amitabha Buddha).

During the reign of Emperor Taizu of the Song Dynasty, King Qian of Wuyue (person's name) invited Chan Master Shou (Dharma name) to reside at Yongming Temple. Chan Master Shou went to Biefeng every evening to recite the Buddha's name. Later, he burned incense and told the crowd, then sat in full lotus posture and passed away. During the reign of Emperor Renzong, Wen Yanbo (person's name) in the capital, together with Chan Master Yan (Dharma name), gathered 100,000 monks, nuns, and laypeople to recite the Buddha's name. During the reign of Emperor Zhezong, Yang Jie (person's name) painted a sixteen-foot-tall Amitabha Buddha (a statue of Amitabha Buddha that is sixteen feet tall) to contemplate at all times, and felt the Buddha coming to welcome him. Su Shi (person's name) once carried a scroll of Amitabha Buddha, saying, 'This is my, Su Shi's, proof of rebirth in the West.' During the reign of Emperor Gaozong, the Jin troops broke through Siming and approached Lakeside Temple. Lawyer Zhao (Dharma name) traveled north. When he arrived at Jingkou, he said to the people, 'I am returning to the West.' Immediately, the sound of music was heard, and at that time, the soldiers and civilians all saw the lawyer looking west, reciting the Buddha's name, and passing away. Attendant Minister Wu Bingxin (person's name) was summoned to the Xiaoshan post station, heard the sound of heavenly music, and said, 'The Golden Platform (a platform to welcome those who are reborn in the Pure Land) has arrived.' After saying this, he passed away. During the reign of Emperor Xiaozong, Wang Rixiu of Longshu (Dharma name) recited the Buddha's name and prostrated a thousand times every day. One night, he said, 'The Buddha is coming to receive me.' He stood upright and passed away. His 'Pure Land Essay' is circulated in the world. (If you want to know the stories of rebirth in the past and present, often look for the four volumes of 'The Establishment of the Pure Land Teachings').

佛祖統紀卷第五十三(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十四

宋咸淳四明福泉沙門志磐撰

歷代會要志第十九之四

三教出興　　三教厄運　　三教訞偽

三教談論　　僧道角法　　僧先道后

內律分財　　僧制治罰　　僧籍免丁

賜謚封塔　　褒恤終亡　　臨終瑞相

君臣慢法　　韓歐排佛　　化胡偽經

事魔邪黨　　毀法惡報

三教出興　釋　道　儒

周昭王二十六年(甲寅)四月八日。佛從母夫人右脅而出。自行七步。舉右手而言曰。天上天下唯我獨尊○四月八日。五色光氣入貫紫微。太史蘇由曰。有大聖人生於西方(佛生在老子前三百四十五年)○穆王五十三年(壬申)二月十五日。佛在俱尸那城娑羅雙樹間入般涅槃○二月十五日。西方白虹十二道。南北通貫。山川震動。太史扈多曰。西方聖人終亡之相○穆王時。文殊目連西來化王。於終南山造三會道場。王子造迦葉佛像○襄王三年。秦繆公獲石像。由余曰。佛神也。

秦始皇四年。西域沙門室利房等十八人持經至。帝囚之。有丈六金神。破戶出之。

漢武帝元狩四年。霍去病討匈奴。得祭天金人長丈餘。帝列于甘泉

【現代漢語翻譯】 現代漢語譯本

佛祖統紀卷第五十三(終) 大正藏第 49 冊 No. 2035 佛祖統紀

佛祖統紀卷第五十四

宋咸淳四明福泉沙門志磐撰

歷代會要志第十九之四

三教出興（佛教、道教、儒教的興起） 三教厄運（佛教、道教、儒教的困境） 三教訞偽（佛教、道教、儒教的虛假）

三教談論（佛教、道教、儒教的討論） 僧道角法（僧侶和道士的辯法） 僧先道后（僧侶在前，道士在後）

內律分財（寺廟內部的財產分配） 僧制治罰（僧侶制度的管理和懲罰） 僧籍免丁（僧侶免除徭役）

賜謚封塔（賜予謚號，建造佛塔） 褒恤終亡（表彰和撫卹去世者） 臨終瑞相（臨終時的吉祥徵兆）

君臣慢法（君主和大臣輕視佛法） 韓歐排佛（韓愈和歐陽修排斥佛教） 化胡偽經（偽造的佛教經典）

事魔邪黨（侍奉邪魔的邪惡團伙） 毀法惡報（毀壞佛法的惡報）

三教出興（佛教、道教、儒教的興起） 釋（佛教） 道（道教） 儒（儒教）

周昭王二十六年(甲寅)四月八日。佛從母夫人右脅而出。自行七步。舉右手而言曰。『天上天下唯我獨尊』（佛陀誕生）○四月八日。五色光氣入貫紫微。太史蘇由曰。『有大聖人生於西方』（佛生在老子前三百四十五年）○穆王五十三年(壬申)二月十五日。佛在俱尸那城娑羅雙樹間入般涅槃（佛陀涅槃）○二月十五日。西方白虹十二道。南北通貫。山川震動。太史扈多曰。『西方聖人終亡之相』○穆王時。文殊（文殊菩薩）目連（目犍連尊者）西來化王。於終南山造三會道場。王子造迦葉佛（迦葉佛）像○襄王三年。秦繆公獲石像。由余曰。『佛神也』。

秦始皇四年。西域沙門室利房等十八人持經至。帝囚之。有丈六金神。破戶出之。

漢武帝元狩四年。霍去病討匈奴。得祭天金人長丈餘。帝列于甘泉

【English Translation】 English version

Buddhist Records Compiled in the Buddha's Era, Volume 53 (End) Taisho Tripitaka Volume 49, No. 2035, Buddhist Records Compiled in the Buddha's Era

Buddhist Records Compiled in the Buddha's Era, Volume 54

Compiled by Shramana Zhipan of Fuquan Temple, Siming, during the Xianchun era of the Song Dynasty

Historical Essentials, Record 19 of 4

Emergence of the Three Teachings (Rise of Buddhism, Taoism, Confucianism) · Adversities of the Three Teachings (Hardships of Buddhism, Taoism, Confucianism) · Hypocrisies and Falsehoods of the Three Teachings (Falsehoods of Buddhism, Taoism, Confucianism)

Discussions on the Three Teachings (Discussions on Buddhism, Taoism, Confucianism) · Dharma Debates between Monks and Taoists (Debates between Buddhist monks and Taoist priests) · Monks First, Taoists Later (Monks preceding, Taoists following)

Internal Rules for Distributing Wealth (Internal distribution of wealth within temples) · Monastic Regulations for Governance and Punishment (Management and punishment within the monastic system) · Monastic Registration Exempting Labor Service (Monks exempted from corvée labor)

Bestowing Posthumous Titles and Building Pagodas (Bestowing posthumous titles, constructing pagodas) · Commending and Supporting the Deceased (Commending and providing for the deceased) · Auspicious Signs at Death (Auspicious signs at the time of death)

Rulers and Ministers Disrespecting the Dharma (Rulers and ministers disrespecting the Buddhist Dharma) · Han Yu and Ouyang Xiu Rejecting Buddhism (Han Yu and Ouyang Xiu rejecting Buddhism) · Spurious Scriptures for Converting the Barbarians (Falsified Buddhist scriptures)

Serving Demons and Evil Parties (Evil groups serving demons) · Evil Retribution for Destroying the Dharma (Evil retribution for destroying the Buddhist Dharma)

Emergence of the Three Teachings (Rise of Buddhism, Taoism, Confucianism) ·釋 (Buddhism) · 道 (Taoism) · 儒 (Confucianism)

In the 26th year of King Zhao of Zhou (Jia-yin year), on the eighth day of the fourth month, the Buddha emerged from his mother's right side. He walked seven steps and raised his right hand, saying, 'Above the heavens and below, I alone am the Honored One' (Buddha's birth). ○ On the eighth day of the fourth month, five-colored auspicious clouds penetrated the Ziwei constellation. The Grand Historian Su You said, 'A great sage has been born in the West' (The Buddha was born 345 years before Laozi). ○ In the 53rd year of King Mu (Ren-shen year), on the fifteenth day of the second month, the Buddha entered Parinirvana between the twin Sala trees in Kushinagar (Buddha's Nirvana). ○ On the fifteenth day of the second month, twelve white rainbows in the West pierced through the north and south, and the mountains and rivers shook. The Grand Historian Hu Duo said, 'This is the sign of the passing of a sage in the West.' ○ During the time of King Mu, Manjusri (Manjusri Bodhisattva) and Maudgalyayana (Maudgalyayana) came from the West to transform the king. They built a three-assembly Dharma site on Zhongnan Mountain. The prince created an image of Kashyapa Buddha (Kashyapa Buddha). ○ In the third year of King Xiang, Duke Mu of Qin obtained a stone statue. You Yu said, 'This is a Buddha, a deity.'

In the fourth year of Qin Shi Huang, eighteen Shramanas from the Western Regions, including Shilifang, arrived with scriptures. The emperor imprisoned them. A sixteen-foot golden deity broke the door and released them.

In the fourth year of Emperor Wu of Han during the Yuanshou era, Huo Qubing campaigned against the Xiongnu and obtained a golden statue for offering sacrifices to heaven, more than ten feet tall. The emperor placed it in Ganquan.

宮。焚香禮敬○成帝鴻嘉二年。劉向校書天祿閣。往往見有佛經○哀帝元壽元年。景憲使月氏。得浮圖經還○漢明帝永平七年。帝夢金人丈六飛行殿庭。傅毅曰。西方聖人。其名曰佛。帝乃遣蔡愔等使西域。于月氏遇摩騰竺法蘭。得佛像梵經。載以白馬。達于洛陽(此時三寶具足)。

列子著書稱。孔子答商太宰曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。

文中子。或問佛。曰聖人也。其教如何。曰西方之教也(已上釋教出興)。

周定王三年九月十四日。老子生於楚陳郡(在孔子前五十四年)○簡王四年。老子為周守藏吏。十三年為柱下史○敬王元年。入函谷關。為尹令著道德經。西之流沙。漢靈帝光和二年。老君降天臺山。以大洞靈寶經並三箓感應篇。授仙人葛玄。北魏太武延和二年。嵩山道士寇謙之遇太上老君。命為天師。又遇老子玄孫李普文。授圖箓真經。

唐高宗干封元年。幸毫謁老君。上尊號曰玄元皇帝。聖母曰先天太后○玄宗開元二十九年。上夢玄元皇帝遣使得其像置興慶宮。命畫真容置諸郡開元觀。詔諸郡立玄元皇帝廟○天寶元年。老君降丹鳳門。令田同秀奏。往尹令舊宅掘取金匱靈符以鎮國。改元天寶○二年。上老君號曰大聖祖玄元皇帝○七載。上

【現代漢語翻譯】 現代漢語譯本： 宮殿中，焚香禮敬。漢成帝鴻嘉二年（公元前19年），劉向在天祿閣校書時，常常看到有佛經。漢哀帝元壽元年（公元前2年），景憲出使月氏國，得到浮屠經帶回。漢明帝永平七年（公元64年），明帝夢見一個身高一丈六的金人在殿庭飛行。傅毅說：『西方有聖人，他的名字叫佛。』於是明帝派遣蔡愔等人出使西域，在月氏國遇到了摩騰、竺法蘭，得到了佛像和梵文佛經，用白馬馱著，到達洛陽（此時佛、法、僧三寶已經具備）。 列子在書中寫道，孔子回答商太宰說：『西方有聖人，不用治理國家也能太平，不用說話也能讓人信服，不用教化百姓也能自我遵循正道。』 文中子，有人問他關於佛的事情，他說：『是聖人。』問：『他的教義如何？』答：『是西方的教義。』（以上是佛教傳入中原的情況） 周定王三年九月十四日，老子出生于楚國陳郡（比孔子早五十四年）。周簡王四年，老子擔任周朝的守藏吏，十三年擔任柱下史。周敬王元年，老子進入函谷關，為尹喜寫了《道德經》，然後向西去往流沙。漢靈帝光和二年，老君降臨天臺山，將《大洞靈寶經》和《三箓感應篇》授予仙人葛玄。北魏太武帝延和二年，嵩山道士寇謙之遇到了太上老君，被任命為天師。寇謙之又遇到了老子的玄孫李普文，李普文授予他圖箓真經。 唐高宗乾封元年，到毫州朝拜老君，尊稱老君為玄元皇帝，老君的母親為先天太后。唐玄宗開元二十九年，玄宗夢見玄元皇帝派使者送來他的畫像，於是將畫像供奉在興慶宮。玄宗命令各州繪製老君真容，供奉在各地的開元觀中，並下詔各州建立玄元皇帝廟。天寶元年，老君降臨丹鳳門，讓田同秀上奏，前往尹喜的舊宅挖掘出金匱靈符來鎮國，並改年號為天寶。天寶二年，玄宗尊稱老君為大聖祖玄元皇帝。天寶七年，玄宗...

【English Translation】 English version: In the palace, incense is burned and reverence is paid. In the second year of Hongjia during the reign of Emperor Cheng of Han (19 BC), Liu Xiang often saw Buddhist scriptures while proofreading books in the Tianlu Pavilion. In the first year of Yuanshou during the reign of Emperor Ai of Han (2 BC), Jing Xian was sent to the Yuezhi Kingdom and obtained the Sutra of Buddha (Fú Tú Jīng) [Buddhist scriptures] and brought it back. In the seventh year of Yongping during the reign of Emperor Ming of Han (64 AD), the Emperor dreamed of a golden man, one zhang and six chi (丈六) [approximately 12 feet] tall, flying in the palace courtyard. Fu Yi said, 'There is a sage in the West, whose name is Buddha (Fó) [Buddha].' So the Emperor sent Cai Yin and others to the Western Regions, where they met Moteng (摩騰) [Kāśyapa Mātanga] and Zhu Falan (竺法蘭) [Dharmaratna] in the Yuezhi Kingdom, and obtained Buddhist statues and Sanskrit scriptures, which were carried by white horses and arrived in Luoyang (at this time, the Three Jewels (Sānbǎo) [Buddha, Dharma, and Sangha] were complete). Liezi wrote in his book that Confucius answered Shang Taizai, saying, 'There is a sage in the West who can maintain order without governing, gain trust without speaking, and guide people without teaching.' Master Wenzhong, when asked about the Buddha, said, 'He is a sage.' When asked, 'What is his teaching?' He replied, 'It is the teaching of the West.' (The above describes the introduction of Buddhism into China) On the fourteenth day of the ninth month of the third year of King Ding of Zhou, Laozi (老子) [Lao Tzu] was born in Chen County, Chu State (54 years before Confucius). In the fourth year of King Jian of Zhou, Laozi served as the keeper of the archives for the Zhou Dynasty, and in the thirteenth year, he became the historian of the pillar. In the first year of King Jing of Zhou, Laozi entered the Hangu Pass and wrote the 'Tao Te Ching' (道德經) [Dao De Jing] for Yin Xi, then went west to the quicksand. In the second year of Guanghe during the reign of Emperor Ling of Han, Lao Jun (老君) [Lord Lao] descended on Mount Tiantai and bestowed the 'Great Cave Lingbao Scripture' (大洞靈寶經) [Da Dong Ling Bao Jing] and the 'Three Registers of Response' (三箓感應篇) [San Lu Gan Ying Pian] to the immortal Ge Xuan. In the second year of Yanhe during the reign of Emperor Taiwu of Northern Wei, the Taoist priest Kou Qianzhi of Mount Song met the Supreme Lord Lao (太上老君) [Tai Shang Lao Jun], who appointed him as a celestial master. Kou Qianzhi also met Li Puwen, the great-grandson of Laozi, who bestowed upon him the true scriptures of diagrams and registers. In the first year of Qianfeng during the reign of Emperor Gaozong of Tang, he visited Lao Jun in Haozhou and honored Lao Jun as the Xuan Yuan Emperor (玄元皇帝) [Xuan Yuan Huangdi], and Lao Jun's mother as the Empress Dowager of Xiantian (先天太后) [Xian Tian Taihou]. In the twenty-ninth year of Kaiyuan during the reign of Emperor Xuanzong of Tang, Xuanzong dreamed that the Xuan Yuan Emperor sent an envoy to deliver his portrait, so he enshrined the portrait in the Xingqing Palace. Xuanzong ordered the various prefectures to paint the true likeness of Lao Jun and enshrine it in the Kaiyuan Temples (開元觀) [Kaiyuan Guan] in various places, and issued an edict to establish Xuan Yuan Emperor Temples in the prefectures. In the first year of Tianbao, Lao Jun descended on Danfeng Gate and instructed Tian Tongxiu to report that he should go to Yin Xi's old residence to excavate the golden box of spiritual talismans to protect the country, and the reign was changed to Tianbao. In the second year of Tianbao, Xuanzong honored Lao Jun as the Great Sage Ancestor Xuan Yuan Emperor (大聖祖玄元皇帝) [Da Sheng Zu Xuan Yuan Huangdi]. In the seventh year of Tianbao, Xuanzong...

老君號曰聖祖大道玄元皇帝○十三載。上老君號曰大聖祖高上大道金闕玄元天皇大帝○僖宗。詔成都老君玄中觀。改名青羊宮。近宮田地多植蔥蒜。臭穢燻蒸。賜錢買歸靖廬(已上道教出興)。

周靈王二十一年十一月庚子。孔子生魯陬邑○景王十年。孔子朝周。問禮于老子○敬王十九年。為魯中都宰。二十一年為司空。二十二年為大司寇。誅少正卯墮三都。魯定公受齊女樂。三日不聽政。孔子遂適衛。三十六年自衛反魯。刪詩定書系周易作春秋。以曾參孝為作孝經。三十九年。哀公西狩獲麟。孔子傷麟出非時。遂絕筆于春秋。四十一年四月乙丑孔子卒。葬泗水上。弟子三千人。身通六藝者七十二人。漢平帝元始元年追諡孔子褒成宣尼公。

宋孝武孝建元年。詔建孔子廟。

梁武帝天監四年。詔天下立孔子廟。

北魏孝文太和三年。謚孔子為文宣公。

唐太宗正觀十一年。舊制釋奠。以周公為先聖。孔子為先師。至是房玄齡建議。請以孔子為先聖。顏子為先師陪饗。詔可○高宗幸魯。祠孔子追封太師○武后。追諡孔子隆道公○玄宗開元二十七年。追諡孔子為文宣王。南向坐。弟子封公侯伯。

宋真宗祥符元年。幸曲阜謁孔子廟。特拜加謚玄聖文宣王。五年避聖祖諱。改至聖文宣

【現代漢語翻譯】 現代漢語譯本 老君被尊稱為聖祖大道玄元皇帝，在位十三年。後來又被尊稱為大聖祖高上大道金闕玄元天皇大帝。（以上是道教興盛的情況） 周靈王二十一年十一月庚子日，孔子出生于魯國陬邑。周景王十年，孔子前往周朝，向老子請教禮儀。周敬王十九年，孔子擔任魯國中都宰，二十一年擔任司空，二十二年擔任大司寇，誅殺了少正卯，拆毀了三都。魯定公接受了齊國贈送的歌舞女樂，連續三天不處理政事，孔子於是前往衛國。周敬王三十六年，孔子從衛國返回魯國，刪訂了《詩經》，整理了《尚書》，繫辭了《周易》，創作了《春秋》，並讓曾參著寫《孝經》來闡揚孝道。周敬王三十九年，魯哀公在西邊打獵時捕獲了麒麟，孔子感傷麒麟出現不是時候，於是停止了《春秋》的寫作。周敬王四十一年四月乙丑日，孔子去世，安葬在泗水邊。他的弟子有三千人，其中精通六藝的有七十二人。漢平帝元始元年，追諡孔子為褒成宣尼公。 宋孝武帝孝建元年，下詔建造孔子廟。 梁武帝天監四年，下詔在全國各地建造孔子廟。 北魏孝文帝太和三年，追諡孔子為文宣公。 唐太宗貞觀十一年，按照舊的制度釋奠時，以周公為先聖，孔子為先師。此時，房玄齡建議，請求以孔子為先聖，顏子為先師陪同祭祀，皇帝下詔同意。唐高宗前往魯國，祭祀孔子，追封他為太師。武則天追諡孔子為隆道公。唐玄宗開元二十七年，追諡孔子為文宣王，讓他面朝南坐，他的弟子們被封為公、侯、伯。 宋真宗祥符元年，前往曲阜謁拜孔子廟，特別加謚孔子為玄聖文宣王。祥符五年，爲了避諱聖祖的名字，改謚為至聖文宣王。

【English Translation】 English version Laojun (Lord Lao) was honored with the title 'Sage Ancestor Great Dao Profound Origin Emperor' for thirteen years. Later, he was honored with the title 'Great Sage Ancestor Highest Great Dao Golden Citadel Profound Origin Heavenly Emperor'. (The above describes the flourishing of Taoism). In the twenty-first year of King Ling of Zhou, on the day of Gengzi in the eleventh month, Confucius was born in Zouyi of Lu. In the tenth year of King Jing of Zhou, Confucius went to the Zhou court and asked Laozi about rites. In the nineteenth year of King Jing of Zhou, Confucius served as the magistrate of Zhongdu in Lu. In the twenty-first year, he served as the Minister of Works, and in the twenty-second year, he served as the Grand Minister of Justice, executing Shaozheng Mao and demolishing the Three Capitals. Duke Ding of Lu accepted the female musicians presented by Qi and neglected state affairs for three days. Confucius then went to Wei. In the thirty-sixth year of King Jing of Zhou, Confucius returned to Lu from Wei, edited the 'Book of Poetry', arranged the 'Book of Documents', appended commentaries to the 'Book of Changes', and composed the 'Spring and Autumn Annals'. He also had Zeng Shen write the 'Classic of Filial Piety' to promote filial piety. In the thirty-ninth year of King Jing of Zhou, Duke Ai of Lu hunted in the west and captured a Qilin (Chinese Unicorn). Confucius lamented that the Qilin appeared at the wrong time and stopped writing the 'Spring and Autumn Annals'. On the day of Yichou in the fourth month of the forty-first year of King Jing of Zhou, Confucius passed away and was buried on the bank of the Si River. He had three thousand disciples, seventy-two of whom were proficient in the Six Arts. In the first year of the Yuanshi era of Emperor Ping of Han, Confucius was posthumously honored as Duke Xuanni of Baocheng. In the first year of the Xiaojian era of Emperor Xiaowu of Song, an edict was issued to build temples for Confucius. In the fourth year of the Tianjian era of Emperor Wu of Liang, an edict was issued to build temples for Confucius throughout the country. In the third year of the Taihe era of Emperor Xiaowen of Northern Wei, Confucius was posthumously honored as Duke Wensuan. In the eleventh year of the Zhenguan era of Emperor Taizong of Tang, according to the old system, during the Shi Dian (sacrificial ceremony), the Duke of Zhou was regarded as the Former Sage and Confucius as the Former Teacher. At this time, Fang Xuanling suggested that Confucius be regarded as the Former Sage and Yan Hui (Yanzi) as the Former Teacher to accompany the sacrifice. The emperor issued an edict agreeing to this. Emperor Gaozong of Tang went to Lu, worshiped Confucius, and posthumously honored him as Grand Tutor. Empress Wu Zetian posthumously honored Confucius as Duke Longdao. In the twenty-seventh year of the Kaiyuan era of Emperor Xuanzong of Tang, Confucius was posthumously honored as King Wensuan, allowing him to sit facing south, and his disciples were enfeoffed as dukes, marquises, and earls. In the first year of the Xiangfu era of Emperor Zhenzong of Song, he went to Qufu to visit the Temple of Confucius and specially added the posthumous title of 'Profound Sage King Wensuan' to Confucius. In the fifth year of the Xiangfu era, to avoid the name of the Sacred Ancestor, the title was changed to 'Most Sage King Wenxuan'.

王○仁宗敕賜兗州先聖廟飛帛御書殿額祭文○神宗封孟子鄒國公。陪饗文宣王廟○哲宗賜先聖廟田百頃。幸國子監。詣文宣王殿行釋奠禮。一獻再拜○徽宗崇寧三年。以王安石陪饗文宣王廟。五年詔文宣王冕十二旒。服九章。政和元年。敕先聖廟用二十四戟。賜禮器大成新樂○欽宗敕毀王安石陪饗(已上儒教出興)。

唐玄宗開元十八年。敕兩京諸郡立齊太公廟○肅宗上元元年。追封太公為武成王。祭典同文宣王。

宋真宗祥符元年。封太公昭烈武成王○哲宗幸武成王廟肅揖(附於儒教)。

三教厄運　儒　道　釋

秦始皇三十四年。丞相李斯請以詩書百家語雜燒之有偶語詩書者棄市。三十五年以諸生誹謗。自除犯禁者四百六十人。坑之咸陽。

漢桓帝延熹八年。宦官告司隸校尉李膺交結生徒。詔捕黨人。辭及二百餘人。皆天下名賢。久之赦黨人禁錮終身。

靈帝建寧元年。宦官殺太傅陳蕃大將軍竇武。捕宗親賓客悉誅之。李膺詣獄。考死黨人。死者百餘人。天下儒學有行死徙廢禁。六七百人。

唐景宗天祐二年。朱全忠入長安。聚宰相裴樞朝士三十餘人殺之。投尸于河。

宋哲宗紹聖三年。詔文彥博三十七人。為元祐黨人。徽宗崇寧三年。置元祐黨籍。司馬光三

【現代漢語翻譯】 現代漢語譯本 王○仁宗皇帝敕令在兗州先聖廟飛帛御書殿額，並撰寫祭文。○神宗皇帝追封孟子為鄒國公，使其陪同祭祀文宣王廟。○哲宗皇帝賜予先聖廟田地百頃，並親臨國子監，在文宣王殿舉行釋奠禮，行一獻再拜之禮。○徽宗崇寧三年，下令王安石陪同祭祀文宣王廟。五年，詔令文宣王戴十二旒之冕，穿九章之服。政和元年，敕令先聖廟使用二十四戟，並賜予禮器大成新樂。○欽宗皇帝下令毀去王安石陪同祭祀的資格（以上為儒教興盛之事）。 唐玄宗開元十八年，敕令兩京及各郡建立齊太公廟。○肅宗上元元年，追封太公為武成王，祭祀典禮與文宣王相同。 宋真宗祥符元年，封太公為昭烈武成王。○哲宗皇帝親臨武成王廟，行肅揖之禮（附於儒教）。 三教厄運：儒、道、釋 秦始皇三十四年，丞相李斯建議將詩書百家語雜燒，凡有以偶語詩書者處以棄市之刑。三十五年，因諸生誹謗，自除犯禁者四百六十人，將他們坑殺于咸陽。 漢桓帝延熹八年，宦官告發司隸校尉李膺結交生徒，皇帝下詔逮捕黨人，牽連到二百餘人，皆為天下名賢。不久之後赦免黨人，但終身禁錮。 靈帝建寧元年，宦官殺害太傅陳蕃、大將軍竇武，並逮捕宗親賓客，全部誅殺。李膺前往監獄，拷問死黨人，死者百餘人。天下儒學之士或死或流放，被廢黜、禁錮者六七百人。 唐景宗天祐二年，朱全忠進入長安，聚集宰相裴樞及朝士三十餘人殺害，並將屍體投入河中。 宋哲宗紹聖三年，下詔將文彥博等三十七人定為元祐黨人。徽宗崇寧三年，設定元祐黨籍，司馬光名列其中。

【English Translation】 English version Emperor Renzong of Song Dynasty decreed the flying silk imperial inscription for the hall plaque of the Temple of the Former Sage in Yanzhou and composed sacrificial texts. ○ Emperor Shenzong posthumously conferred upon Mencius the title of Duke of Zou, to be an attendant at the Temple of King Wenxuan (文宣王廟, Temple of the Cultured King). ○ Emperor Zhezong bestowed upon the Temple of the Former Sage one hundred qing (頃, a unit of area) of land, and personally visited the Imperial College, performing the Shi Dian (釋奠, a Confucian ritual) ceremony at the Hall of King Wenxuan, offering one libation and bowing twice. ○ In the third year of Chongning (崇寧) reign of Emperor Huizong, Wang Anshi (王安石, a Song Dynasty reformer) was ordered to be an attendant at the Temple of King Wenxuan. In the fifth year, an edict decreed that King Wenxuan should wear a冕(mian, crown) with twelve liu (旒, strings of beads) and robes with nine Zhang (章, emblems). In the first year of Zhenghe (政和) reign, an edict ordered the Temple of the Former Sage to use twenty-four halberds and bestowed ritual instruments and the new music of Dacheng (大成, great completion). ○ Emperor Qinzong ordered the removal of Wang Anshi's status as an attendant (The above concerns the rise of Confucianism). In the eighteenth year of Kaiyuan (開元) reign of Emperor Xuanzong of Tang Dynasty, an edict ordered the establishment of temples for Grand Duke Tai (齊太公, Duke Tai of Qi) in both capitals and various prefectures. ○ In the first year of Shangyuan (上元) reign of Emperor Suzong, Grand Duke Tai was posthumously honored as King Wucheng (武成王, Military Accomplishment King), with sacrificial rites the same as those for King Wenxuan. In the first year of Xiangfu (祥符) reign of Emperor Zhenzong of Song Dynasty, Grand Duke Tai was enfeoffed as King Zhaolie Wucheng (昭烈武成王, Illustrious and Valiant Military Accomplishment King). ○ Emperor Zhezong visited the Temple of King Wucheng and performed a respectful bow (Attached to Confucianism). Adversities of the Three Teachings: Confucianism, Taoism, Buddhism In the thirty-fourth year of Emperor Qin Shi Huang, Chancellor Li Si proposed that the books of poetry, history, and various schools of thought be burned, and those who discussed poetry and history with 'hidden meanings' should be executed in the marketplace. In the thirty-fifth year, due to scholars' slander, four hundred and sixty who violated the prohibitions were rounded up and buried alive in Xianyang. In the eighth year of Yanxi (延熹) reign of Emperor Huan of Han Dynasty, eunuchs accused Li Ying (李膺, a Han Dynasty official), the Commandant of the Capital Region, of colluding with students. An edict ordered the arrest of the partisans, involving more than two hundred people, all famous and virtuous scholars. After a long time, the partisans were pardoned but forbidden from holding office for life. In the first year of Jianning (建寧) reign of Emperor Ling of Han Dynasty, eunuchs killed Grand Tutor Chen Fan (陳蕃, a Han Dynasty official) and General-in-Chief Dou Wu (竇武, a Han Dynasty general), and arrested and executed all relatives and guests. Li Ying went to prison and interrogated the dead partisans, resulting in the deaths of over a hundred people. Confucian scholars throughout the country either died, were exiled, or were dismissed and forbidden from holding office, numbering six to seven hundred people. In the second year of Tianyou (天祐) reign of Emperor Jingzong of Tang Dynasty, Zhu Quanzhong (朱全忠, a Tang Dynasty warlord) entered Chang'an, gathered Prime Minister Pei Shu (裴樞, a Tang Dynasty official) and more than thirty court officials, killed them, and threw their bodies into the river. In the third year of Shaosheng (紹聖) reign of Emperor Zhezong of Song Dynasty, an edict designated Wen Yanbo (文彥博, a Song Dynasty official) and thirty-seven others as Yuan You (元祐) partisans. In the third year of Chongning reign of Emperor Huizong, a register of Yuan You partisans was established, with Sima Guang (司馬光, a Song Dynasty historian and statesman) listed among them.

百九人。刻石文德殿門。五年彗出西方。詔毀文德殿黨籍(已上儒教)。

漢明帝永平十四年。道士褚善信等。請與西竺摩騰角法不勝。費叔才自感而死。呂惠通等六百二十人。並令出家。

梁武帝天監二年。率群臣士庶發菩提心。永棄道教。十六年。敕廢天下道觀。道士皆反俗。北齊文宣天保六年。道士請與釋角法不勝。詔道士並從剃度。自是齊境並無道士。

北周武帝建德三年。並罷釋道二教(已上道教)。

晉安帝隆安二年。桓玄輔政。詔沙汰僧尼。廬山遠法師上書力辨遂寢。

陳後主至德三年。朝議令僧尼無業者皆休道。智禪師即停搜簡。

北魏太武太平真君七年。帝信司徒崔浩說。案誅天下沙門。焚燬經像。后崔浩以罪腰斬族誅。帝為常侍宗愛所弒。文成即位。大復佛法。

北周武帝建德三年。帝信衛元嵩說。並罷釋道二教。並令還俗。宣帝即位。詔復佛法○靜帝大定元年。詔復釋道二教。杜祈入冥。見周武在鐵獄受苦。

隋文帝。詔周朝廢寺咸與修營。戶口出錢建立經像○煬帝大業五年。詔僧徒無德業者並令罷道。智者弟子大志上表。然臂乞興三寶。詔竟不行。

唐高祖武德九年。太史令傅奕乞廢佛法。凡七上疏。詔僧道戒行虧闕者悉令罷道。

【現代漢語翻譯】 現代漢語譯本 一百零九人（百九人）。在文德殿門上刻石記錄（此事）。五年後彗星出現在西方。皇帝下詔廢除文德殿的黨籍（已上指儒教）。 漢明帝永平十四年，道士褚善信等人，請求與來自西竺（古印度）的摩騰（Kāśyapa Mātanga，迦葉摩騰）角法，結果失敗。費叔才因此感到羞愧而死。呂惠通等六百二十人，都被命令出家為僧。 梁武帝天監二年，率領群臣和百姓發起菩提心（bodhicitta，覺悟之心），永遠拋棄道教。天監十六年，下令廢除天下所有的道觀，道士全部還俗。 北齊文宣帝天保六年，道士請求與佛教徒角法，結果失敗。皇帝下詔道士全部剃度為僧。從此，北齊境內再沒有道士。 北周武帝建德三年，一併廢除佛教和道教（已上指道教）。 晉安帝隆安二年，桓玄輔政，下詔篩選僧尼。廬山遠法師（慧遠）上書極力辯駁，於是作罷。 陳後主至德三年，朝廷商議命令沒有實際事務的僧尼全部還俗。智禪師隨即停止了搜查篩選。 北魏太武帝太平真君七年，皇帝聽信司徒崔浩的建議，查辦誅殺天下沙門（śrāmaṇa，出家修道者），焚燬經書和佛像。後來崔浩因罪被腰斬並株連家族。太武帝被常侍宗愛所弒。文成帝即位后，大力恢復佛法。 北周武帝建德三年，皇帝聽信衛元嵩的建議，一併廢除佛教和道教，並命令僧人和道士還俗。宣帝即位后，下詔恢復佛法。靜帝大定元年，下詔恢復佛教和道教。杜祈進入陰間，看見周武帝在鐵獄中受苦。 隋文帝下詔將周朝廢除的寺廟全部修復營建，百姓出錢建立經書和佛像。隋煬帝大業五年，下詔沒有德行和事業的僧侶全部罷道。智者大師（智顗）的弟子大志上表，燃臂乞求興盛三寶（佛、法、僧），皇帝的詔令最終沒有實行。 唐高祖武德九年，太史令傅奕請求廢除佛法，總共上了七次奏疏。皇帝下詔僧人和道士中戒行有虧缺的人全部罷道。

【English Translation】 English version One hundred and nine people (Bai Jiu Ren). This event was recorded on a stone tablet at the gate of the Wende Hall. Five years later, a comet appeared in the west. The emperor issued an edict to abolish the party affiliation of Wende Hall (the above refers to Confucianism). In the fourteenth year of Yongping during the reign of Emperor Ming of the Han Dynasty, Taoist Chu Shanxin and others requested to debate with Moteng (Kāśyapa Mātanga) from West India (ancient India), but they were defeated. Fei Shucai felt ashamed and died as a result. Lu Huitong and 620 others were all ordered to become monks. In the second year of Tianjian during the reign of Emperor Wu of the Liang Dynasty, he led his ministers and people to generate bodhicitta (the mind of enlightenment) and abandon Taoism forever. In the sixteenth year of Tianjian, he ordered the abolition of all Taoist temples in the country, and all Taoists returned to secular life. In the sixth year of Tianbao during the reign of Emperor Wenxuan of the Northern Qi Dynasty, Taoists requested to debate with Buddhists, but they were defeated. The emperor ordered all Taoists to be tonsured as monks. From then on, there were no more Taoists in the territory of Northern Qi. In the third year of Jiande during the reign of Emperor Wu of the Northern Zhou Dynasty, Buddhism and Taoism were abolished together (the above refers to Taoism). In the second year of Long'an during the reign of Emperor An of the Jin Dynasty, Huan Xuan assisted in the government and issued an edict to screen monks and nuns. Master Yuan (Huiyuan) of Mount Lu submitted a letter strongly arguing against it, and the matter was dropped. In the third year of Zhide during the reign of Emperor Houzhu of the Chen Dynasty, the court discussed ordering all monks and nuns without actual duties to return to secular life. Chan Master Zhi immediately stopped the search and screening. In the seventh year of Taiping Zhenjun during the reign of Emperor Taiwu of the Northern Wei Dynasty, the emperor listened to the advice of Situ Cui Hao and investigated and executed all śrāmaṇas (ascetics) in the country, burning scriptures and Buddha images. Later, Cui Hao was executed by waist chop for his crimes, and his family was implicated. Emperor Taiwu was assassinated by the eunuch Zong Ai. Emperor Wencheng ascended the throne and vigorously restored Buddhism. In the third year of Jiande during the reign of Emperor Wu of the Northern Zhou Dynasty, the emperor listened to the advice of Wei Yuansong and abolished Buddhism and Taoism together, and ordered monks and Taoists to return to secular life. Emperor Xuan ascended the throne and issued an edict to restore Buddhism. In the first year of Dading during the reign of Emperor Jing, an edict was issued to restore Buddhism and Taoism. Du Qi entered the underworld and saw Emperor Wu of the Zhou Dynasty suffering in an iron prison. Emperor Wen of the Sui Dynasty issued an edict to repair and build all the temples that had been abolished during the Zhou Dynasty, and the people contributed money to build scriptures and Buddha images. In the fifth year of Daye during the reign of Emperor Yang of the Sui Dynasty, an edict was issued to dismiss all monks without virtue and career. Dazhi, a disciple of Master Zhiyi (Zhi Zhe), submitted a memorial, burning his arm to beg for the prosperity of the Three Jewels (Buddha, Dharma, Sangha). The emperor's edict was ultimately not implemented. In the ninth year of Wude during the reign of Emperor Gaozu of the Tang Dynasty, Fu Yi, the Taishi Ling (Grand Astrologer), requested the abolition of Buddhism, submitting a total of seven memorials. The emperor issued an edict ordering all monks and Taoists with deficiencies in precepts and conduct to be dismissed.

月餘停前沙汰。奕惡病死。有人入冥。聞已付越州泥黎○玄宗開元二年。宰相姚崇奏。沙汰僧尼偽濫者萬二千人。並令還俗。禁度僧建寺鑄佛寫經○開元十五年。敕天下村坊佛堂小者。並拆除之。功德移入近寺。公私望風。凡大屋大像亦被殘毀○文宗太和九年。翰林李訓請。沙汰僧尼毀大內靈像。夜大風壞殿屋城門。帝懼敕停沙汰○武宗會昌五年。用道士趙歸真宰相李德裕謀。毀拆天下寺院。僧尼歸俗者二十六萬人。長安人夜見穆王蒙吏云。李炎奪壽去位。宣宗即位。捕趙歸真等十三人誅之。李德裕貶死崖州。

周世宗顯德七年。敕民間銅像輸官鑄錢。廢寺院三千三百所。不許私度僧尼。有武將周百勝。入冥見世宗臥鐵床受罪。本朝太祖。大復佛法。

宋徽宗。詔釋氏水陸道場。不當設三清等位。天帝不應與鬼神同列。道法師曰。毀佛之禍兆於此矣○宣和元年。用道士林靈素言。詔改佛服天尊服。僧尼巾冠執簡稱德士。高僧日華嚴等不奉詔。開封尹盛章捕七人杖殺之。左街永道法師上書諫。上怒流道州。臺臣言。靈素妄議遷都改除釋教。上寤放死溫州。二年詔大復僧尼○高宗紹興十二年。詹叔義上表。乞住賣度牒。十五年。敕僧道納免丁錢侍郎吳秉信請賣度牒被論而出。靈隱道昌禪師乞行度牒不報。侍郎

【現代漢語翻譯】 現代漢語譯本： 月餘之後停止了篩選。奕因惡疾而死。有人進入陰間，聽說他已經被交付給越州的泥黎（地獄的獄卒）。玄宗開元二年，宰相姚崇上奏，篩選僧尼中冒充濫竽充數者一萬二千人，全部勒令還俗。禁止私自剃度僧人、建造寺廟、鑄造佛像、抄寫經書。開元十五年，皇帝下令拆除天下村坊中較小的佛堂，將功德移入附近的寺廟。官民聞風而動，凡是大型房屋、大型佛像也遭到破壞。文宗太和九年，翰林李訓請求篩選僧尼，毀壞大內中的靈像。當晚狂風大作，毀壞殿屋城門。皇帝害怕，下令停止篩選。武宗會昌五年，採納道士趙歸真和宰相李德裕的計謀，拆毀天下寺院，僧尼還俗者二十六萬人。長安人夜裡看見穆王被小吏押解，說：『李炎奪走了我的壽命和帝位。』宣宗即位后，逮捕趙歸真等十三人並處死。李德裕被貶到崖州並死在那裡。

周世宗顯德七年，下令民間將銅像上交官府鑄錢，廢除寺院三千三百所，不允許私自剃度僧尼。有武將周百勝，進入陰間看見世宗臥在鐵床上受罪。本朝太祖，大力恢復佛法。

宋徽宗下詔，釋氏水陸道場不應設定三清等神位，天帝不應與鬼神同列。道法師說：『毀佛的禍端就從這裡開始了。』宣和元年，聽通道士林靈素的建議，下令更改佛服為天尊服，僧尼戴巾冠，手執簡，稱德士。高僧如日華嚴等不服從詔令，開封尹盛章逮捕七人並杖殺。左街永道法師上書勸諫，皇帝大怒，將他流放到道州。臺臣上奏說，林靈素妄議遷都，更改廢除釋教。皇帝醒悟，將他放逐到溫州並處死。宣和二年，下詔大力恢復僧尼。高宗紹興十二年，詹叔義上表，請求允許出售度牒。十五年，皇帝下令僧道繳納免丁錢。侍郎吳秉信請求出售度牒，被議論后罷免。靈隱道昌禪師請求推行度牒，未獲批準。侍郎

【English Translation】 English version: After more than a month, the selection was stopped. Yi died of a severe illness. Someone entered the underworld and heard that he had been handed over to the Nili (jailer of hell) of Yuezhou. In the second year of Kaiyuan during the reign of Emperor Xuanzong, Chancellor Yao Chong memorialized, requesting the selection of 12,000 monks and nuns who were falsely posing as such, and ordered them all to return to secular life. It was forbidden to privately ordain monks, build temples, cast Buddha statues, or copy scriptures. In the fifteenth year of Kaiyuan, the emperor ordered the demolition of smaller Buddhist halls in villages and towns throughout the country, and the transfer of merit to nearby temples. Officials and commoners followed suit, and all large houses and large Buddha statues were also destroyed. In the ninth year of Taihe during the reign of Emperor Wenzong, Hanlin scholar Li Xun requested the selection of monks and nuns and the destruction of spiritual images in the inner palace. That night, a strong wind blew, destroying palace buildings and city gates. The emperor was afraid and ordered the selection to be stopped. In the fifth year of Huichang during the reign of Emperor Wuzong, following the plans of Taoist Zhao Guizhen and Chancellor Li Deyu, temples throughout the country were demolished, and 260,000 monks and nuns returned to secular life. People in Chang'an saw King Mu being escorted by a minor official in the night, saying, 'Li Yan has taken my life and throne.' After Emperor Xuanzong ascended the throne, he arrested Zhao Guizhen and thirteen others and executed them. Li Deyu was demoted to Yazhou and died there.

In the seventh year of Xiande during the reign of Emperor Shizong of the Zhou Dynasty, an edict ordered the people to hand over bronze statues to the government to be cast into coins, abolished 3,300 temples, and forbade the private ordination of monks and nuns. A military general, Zhou Baisheng, entered the underworld and saw Emperor Shizong lying on an iron bed suffering punishment. Emperor Taizu of our dynasty greatly restored Buddhism.

Emperor Huizong of the Song Dynasty issued an edict stating that the Buddhist Water and Land Dharma Assembly should not set up positions for the Three Pure Ones, and the Heavenly Emperor should not be ranked with ghosts and gods. A Taoist master said, 'The disaster of destroying Buddhism began here.' In the first year of Xuanhe, following the advice of Taoist Lin Lingsu, an edict ordered the change of Buddhist robes to Heavenly Venerable robes, monks and nuns to wear scarves and hold tablets, and to be called 'Virtuous Scholars'. High monks such as Ri Huayan and others did not obey the edict, and Sheng Zhang, the governor of Kaifeng, arrested seven people and beat them to death. The Yongdao Dharma Master of Zuojie submitted a letter of remonstrance, and the emperor was furious and exiled him to Daozhou. A censor memorialized that Lin Lingsu had recklessly proposed moving the capital and changing and abolishing Buddhism. The emperor awoke, exiled him to Wenzhou and executed him. In the second year of Xuanhe, an edict was issued to greatly restore monks and nuns. In the twelfth year of Shaoxing during the reign of Emperor Gaozong, Zhan Shuyi submitted a memorial requesting permission to sell ordination certificates. In the fifteenth year, the emperor ordered monks and Taoists to pay exemption money. Vice Minister Wu Bingxin requested to sell ordination certificates and was dismissed after being criticized. Chan Master Daochang of Lingyin Temple requested to implement ordination certificates, but it was not approved. Vice Minister

吳子才乞行度牒。罷歸田里。二十年。大斂民間銅器寺觀佛像鐘磬。並令置籍。每斤收算二十。

○文中子曰。詩書盛而秦世滅非仲尼之罪也。虛玄長而晉室亂非老莊之罪也。齋戒修而梁國亡非釋迦之罪也(已上釋教)。

三教訞偽　儒　道　釋

秦李斯初學于荀卿。及為秦相。請以詩書百家語。詣守尉雜燒之。

漢靈帝中平初。鉅鹿張角事黃老。以符水療病。號太平道。十餘年間眾數十萬。時號黃巾賊。皇甫嵩討平之。北魏孝莊時。冀州沙門法慶渤海李歸伯。率鄉人為亂。自號大乘佛。斬害僧尼焚燒經卷。元遙討破之。

唐武后。有女人自稱聖菩薩。召見。時大安禪師至。問曰。聞汝善觀心。我心何在。三問皆驗。師復問之。女辭屈。變作牝狐。下階而走。

三教談論

宋明帝。幸莊嚴寺。觀三教談論。

唐高祖。幸國學。命博士徐曠沙門惠乘道士劉進善講說○太宗詔祭酒孔穎達沙門惠凈道士蔡晃。入弘文談論三教　德宗聖節敕給事中徐岳沙門覃延道士葛參成。講論三教　敕沙門端甫。入內殿與儒道論議。

敬宗。敕沙門道士四百人。于大明宮談論設齋○文宗聖節。詔秘書監白居易沙門義林道士楊弘元。談論三教○宣宗敕諫議李貽孫國師知玄同道士。談論

【現代漢語翻譯】 現代漢語譯本 吳子才請求朝廷頒發行度牒（允許僧人出家的憑證），之後辭官回鄉。過了二十年，他大規模徵收民間的銅器，包括寺廟、道觀的佛像、鐘磬等，並下令登記造冊，每斤銅收取二十文錢。

文中子說：『《詩經》、《尚書》興盛，但秦朝卻滅亡了，這不是仲尼（孔子）的罪過。虛無玄妙的學說盛行，但晉朝卻發生動亂，這不是老子、莊子的罪過。齋戒修行盛行，但梁朝卻滅亡了，這不是釋迦（佛陀）的罪過。』（以上評論是針對佛教的）

三教的妖妄虛假：儒教、道教、佛教

秦朝的李斯最初向荀卿學習。等到他做了秦朝的丞相，就請求將《詩經》、《尚書》和諸子百家的著作，送到各郡縣的守尉那裡集中燒燬。

東漢靈帝中平初年，鉅鹿的張角信奉黃老之術，用符水給人治病，自稱太平道。十餘年間，信徒達到數十萬人，當時被稱為黃巾賊。皇甫嵩奉命討伐平定了他們。北魏孝莊帝時，冀州的沙門（和尚）法慶與渤海的李歸伯，率領鄉人作亂，自稱大乘佛，殺害僧尼，焚燒經卷。元遙奉命討伐平定了他們。

唐朝武則天時期，有個女人自稱是聖菩薩，武則天召見了她。當時大安禪師也在場，武則天問大安禪師說：『聽說你擅長觀心，我的心在哪裡？』大安禪師三次提問，那女人都回答不上來。大安禪師反問她，那女人理屈詞窮，變成一隻母狐貍，跑下臺階逃走了。

三教的談論

南朝宋明帝，駕臨莊嚴寺，觀看儒、釋、道三教的談論。

唐高祖，駕臨國學，命令博士徐曠、沙門（和尚）惠乘、道士劉進善講解經義。唐太宗下詔給祭酒孔穎達、沙門惠凈、道士蔡晃，到弘文館談論三教。唐德宗在聖節（皇帝的生日）下敕令給給事中徐岳、沙門覃延、道士葛參成，講論三教。唐德宗下敕令給沙門端甫，進入內殿與儒生、道士辯論。

唐敬宗，下敕令讓四百名沙門（和尚）和道士，在大明宮談論佛法和道義，並設定齋飯。唐文宗在聖節（皇帝的生日），下詔給秘書監白居易、沙門義林、道士楊弘元，談論三教。唐宣宗下敕令給諫議大夫李貽孫、國師知玄、同道士，談論三教。

【English Translation】 English version Wu Zicai requested the court to issue him a 'dudie' (度牒) (a certificate allowing one to become a monk), and then resigned to return to his hometown. After twenty years, he extensively collected copperware from the people, including Buddhist statues, bells, and chimes from temples and monasteries, and ordered them to be registered. He charged twenty 'wen' (文) per 'jin' (斤) of copper.

Wenzhongzi said: 'The flourishing of the 'Book of Poetry' (詩經) and the 'Book of Documents' (尚書) did not prevent the Qin dynasty from collapsing, but this was not the fault of Zhongni (仲尼) (Confucius). The prevalence of abstruse and mystical doctrines did not prevent the Jin dynasty from descending into chaos, but this was not the fault of Laozi (老子) and Zhuangzi (莊子). The popularity of fasting and religious practice did not prevent the Liang dynasty from perishing, but this was not the fault of Sakyamuni (釋迦) (Buddha).' (The above comments are directed at Buddhism)

The deceptive falsehoods of the Three Teachings: Confucianism, Taoism, and Buddhism.

Li Si (李斯) of the Qin dynasty initially studied under Xun Qing (荀卿). When he became the Prime Minister of Qin, he requested that the 'Book of Poetry' (詩經), the 'Book of Documents' (尚書), and the writings of the various schools of thought be sent to the commandants of the counties to be burned collectively.

In the early years of the Zhongping era during the reign of Emperor Ling of the Eastern Han dynasty, Zhang Jiao (張角) of Julu (鉅鹿) practiced the teachings of Huang-Lao (黃老), using talismanic water to cure diseases, and called himself the Way of Great Peace (太平道). Within a decade, his followers numbered in the hundreds of thousands, and they were known as the Yellow Turban rebels (黃巾賊). Huangfu Song (皇甫嵩) was ordered to suppress and pacify them. During the reign of Emperor Xiaozhuang of the Northern Wei dynasty, the 'shamen' (沙門) (monk) Faqing (法慶) of Ji Province (冀州) and Li Guibo (李歸伯) of Bohai (渤海) led the people of their villages in rebellion, calling themselves the Buddha of the Great Vehicle (大乘佛), killing monks and nuns, and burning scriptures. Yuan Yao (元遙) was ordered to suppress and defeat them.

During the reign of Empress Wu Zetian (武后) of the Tang dynasty, there was a woman who claimed to be a Holy Bodhisattva (聖菩薩). Wu Zetian summoned her for an audience. At that time, Chan Master Daan (大安禪師) was also present. Wu Zetian asked Chan Master Daan, 'I have heard that you are skilled in observing the mind. Where is my mind?' The woman could not answer any of the three questions posed by Chan Master Daan. Chan Master Daan then questioned her in return, and the woman was at a loss for words. She transformed into a female fox and ran down the steps and fled.

Discussions of the Three Teachings

Emperor Ming of the Song dynasty visited Zhuangyan Temple (莊嚴寺) to observe the discussions of the Three Teachings: Confucianism, Buddhism, and Taoism.

Emperor Gaozu of the Tang dynasty visited the National Academy (國學) and ordered the scholar Xu Kuang (徐曠), the 'shamen' (沙門) (monk) Huicheng (惠乘), and the Taoist Liu Jinshan (劉進善) to lecture on the scriptures. Emperor Taizong issued an edict to the Libationer Kong Yingda (孔穎達), the 'shamen' (沙門) Huijing (惠凈), and the Taoist Cai Huang (蔡晃) to discuss the Three Teachings at the Hongwen Pavilion (弘文館). Emperor Dezong, on the occasion of his birthday (聖節), issued an edict to the Attendant Xu Yue (徐岳), the 'shamen' (沙門) Tan Yan (覃延), and the Taoist Ge Sancheng (葛參成) to lecture on the Three Teachings. Emperor Dezong issued an edict to the 'shamen' (沙門) Duanfu (端甫) to enter the inner palace and debate with Confucian scholars and Taoists.

Emperor Jingzong issued an edict ordering four hundred 'shamen' (沙門) (monks) and Taoists to discuss Buddhist and Taoist doctrines at the Daming Palace (大明宮) and to provide vegetarian meals. Emperor Wenzong, on the occasion of his birthday (聖節), issued an edict to the Secretary Supervisor Bai Juyi (白居易), the 'shamen' (沙門) Yilin (義林), and the Taoist Yang Hongyuan (楊弘元) to discuss the Three Teachings. Emperor Xuanzong issued an edict to the Admonishing Official Li Yisun (李貽孫), the National Preceptor Zhixuan (知玄), and the Taoist Tongdao Shi (同道士) to discuss the Three Teachings.

三教。

僧道角法

漢明帝。五嶽八山道士。乞與西竺摩騰竺法蘭焚經角法不勝。呂惠通等並令出家。

宋明帝。逸士顧歡作夷夏論。意黨道教。同徒袁粲為論以駁之。謂孔老教俗。釋氏出世。常侍何鎮之亦以書抵歡言。道家經籍簡陋。

陳宣帝。南嶽思禪師降伏道士歐陽正則十四人。敕貸罪給事僧眾(云云)。

北齊文宣。道士陸修靜等乞與釋氏角法不勝。並令剃度。不從者殺四人。

北周武帝。詔群臣沙門道士。于內殿博議三教。法猛法師立論理勝。司隸大夫甄鸞上笑道論三十六篇。隋客問三教優劣。李士謙曰。佛日也。道月也。儒五星也。

唐高宗。詔沙門義褒等。入宮談論。道士李榮理屈語塞。令黃門引榮退席○玄宗。道士吳筠造論毀釋氏。浙西觀察使陳少游請神邕法師。面決邪正。筠竟敗北○代宗。沙門崇惠與道士角法告勝。賜紫衣。

僧先道后

宋明帝。顧歡作論。以佛道二教。齊乎達化。

北齊魏收。撰魏書作佛老志。

唐太宗詔。老子李姓是朕之祖。名位宜在佛先。沙門智實詣闕申理。不許○上謂弘福寺主道懿曰。佛老尊卑通人自鑒朕宗○柱下故先老子。凡有功德僉向釋門。太原舊第亦以奉佛。未嘗創道觀也(云云)○高宗。

【現代漢語翻譯】 現代漢語譯本 三教。

僧道角法

漢明帝時期，五嶽八山的道士請求與來自西竺（古代印度）的摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）比試焚經，道士們失敗了。呂惠通等人被命令出家。

宋明帝時期，隱士顧歡寫了《夷夏論》，意在偏袒道教。他的同伴袁粲寫文章反駁他，認為孔子的儒教和老子的道教是世俗的，而釋迦牟尼的佛教是出世的。常侍何鎮之也寫信給顧歡，說：『道家的經籍簡陋。』

陳宣帝時期，南嶽思禪師降伏了道士歐陽正則等十四人，皇帝下令赦免他們的罪過，讓他們給僧眾做事。

北齊文宣帝時期，道士陸修靜等人請求與佛教徒比試，結果失敗了，都被命令剃度出家。不服從的人被殺了四人。

北周武帝時期，詔令群臣、沙門（佛教出家人）、道士在內殿廣泛討論三教。法猛法師的立論佔了上風。司隸大夫甄鸞呈上《笑道論》三十六篇。隋朝的客人問三教的優劣，李士謙說：『佛是太陽，道是月亮，儒是五星。』

唐高宗時期，詔令沙門義褒等人入宮談論，道士李榮理屈詞窮。皇帝命令黃門引李榮退席。唐玄宗時期，道士吳筠寫文章詆譭佛教。浙西觀察使陳少游請來神邕法師，當面辨明邪正，吳筠最終失敗。唐代宗時期，沙門崇惠與道士比試獲勝，被賜予紫衣。

僧先道后

宋明帝時期，顧歡寫文章，認為佛教和道教在教化方面是同等的。

北齊魏收撰寫《魏書》，其中有《佛老志》。

唐太宗下詔說：『老子姓李，是朕的祖先，名位應該在佛教之前。』沙門智實到朝廷申辯，沒有被允許。皇上對弘福寺的主持道懿說：『佛和老子的尊卑，通達的人自然明白，朕是宗奉老子的。』柱下這個官職，過去是先有老子。凡是有功德，都傾向於佛門。太原的舊宅也用來奉佛，從未建造道觀。 唐高宗時期，

【English Translation】 English version The Three Teachings.

Debates Between Monks and Taoists

During the reign of Emperor Ming of the Han Dynasty, Taoists from the Five Sacred Mountains and Eight Mountains requested to debate with Kāśyapa Mātanga (摩騰) and Dharmaratna (竺法蘭) from West India (西竺) by burning scriptures. The Taoists were defeated. Lü Huitong (呂惠通) and others were ordered to become monks.

During the reign of Emperor Ming of the Song Dynasty, the recluse Gu Huan (顧歡) wrote 'On the Differences Between the Yi and Xia' (夷夏論), which favored Taoism. His companion Yuan Can (袁粲) wrote a rebuttal, arguing that Confucianism and Taoism were secular teachings, while Buddhism was transcendent. The attendant-in-ordinary He Zhenzhi (何鎮之) also wrote to Gu Huan, saying, 'The scriptures of Taoism are simplistic.'

During the reign of Emperor Xuan of the Chen Dynasty, Chan Master Si (思禪師) of Mount Nan subdued the Taoist Ouyang Zhengze (歐陽正則) and fourteen others. The emperor ordered that their crimes be pardoned and that they serve the monastic community.

During the reign of Emperor Wenxuan of the Northern Qi Dynasty, the Taoist Lu Xiujing (陸修靜) and others requested to debate with Buddhists but were defeated. They were all ordered to shave their heads and become monks. Four who refused were killed.

During the reign of Emperor Wu of the Northern Zhou Dynasty, he decreed that officials, śramaṇas (沙門, Buddhist monks), and Taoists should broadly discuss the Three Teachings in the inner palace. Dharma Master Fameng's (法猛法師) arguments prevailed. The Sili Daifu (司隸大夫) Zhen Luan (甄鸞) presented 'Laughing at Taoism' (笑道論) in thirty-six chapters. A guest from the Sui Dynasty asked about the merits of the Three Teachings, and Li Shiqian (李士謙) said, 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.'

During the reign of Emperor Gaozong of the Tang Dynasty, he ordered the śramaṇa Yi Bao (義褒) and others to enter the palace for discussion. The Taoist Li Rong (李榮) was at a loss for words. The emperor ordered the Huangmen (黃門) to escort Li Rong from the hall. During the reign of Emperor Xuanzong, the Taoist Wu Yun (吳筠) wrote treatises denigrating Buddhism. The Zhexi (浙西) Inspector Chen Shaoyou (陳少游) invited Dharma Master Shenyong (神邕法師) to clarify the truth in person. Wu Yun was ultimately defeated. During the reign of Emperor Daizong, the śramaṇa Chonghui (崇惠) debated with a Taoist and won, and was granted a purple robe.

Monks Before Taoists

During the reign of Emperor Ming of the Song Dynasty, Gu Huan wrote an essay arguing that Buddhism and Taoism were equal in their transformative power.

Wei Shou (魏收) of the Northern Qi Dynasty compiled the 'History of Wei' (魏書), which included 'Records of Buddhism and Taoism' (佛老志).

Emperor Taizong of the Tang Dynasty decreed, 'Laozi (老子) is of the Li (李) surname, and is the ancestor of the Emperor, his position should be before Buddhism.' The śramaṇa Zhishi (智實) went to the court to appeal, but was not allowed. The Emperor said to Dao Yi (道懿), the abbot of Hongfu Temple (弘福寺), 'The distinction between Buddhism and Laozi is clear to discerning people. I venerate Laozi.' The position of Zhuxia (柱下) was originally held by Laozi. All merits are directed towards Buddhism. The old residence in Taiyuan (太原) is also used to venerate Buddhism, and a Taoist temple has never been built. During the reign of Emperor Gaozong of the Tang Dynasty,

敕道士隸宗正寺。班在諸王次○武后。敕僧尼依舊位在道士上。

宋太祖。詔令僧道每當朝集。僧先道后。並立殿廷。僧東道西。若遇郊天。道左僧右(寧僧統僧史略)○徽宗。敕道士位居僧上○高宗。廬山道法師申札都省。崇觀之後道士叨視資品。林靈素輩視兩府者甚眾。遂令道士冒居僧上。靖康建炎。道士視官已行追毀。而國忌行香寺院眾會猶敢傲然居上。今欲復正祖宗舊制(云云)。續據太常寺。稱因革禮。肆赦故事。道左僧右。嘉祐編敕紹興新書。並以僧道寺觀立文。政和條內。道在僧上。並已刪去。尋蒙朝旨。應行香立班諸處聚會。並依祖宗成法。以僧居左○紹興十三年。臨安府道正劉若謙申省乞道士位僧上。都僧正善逵。乞檢準紹興三年。都省批送法道法師狀。繼蒙朝旨。依祖宗舊制以僧在上。告示劉若謙取知委。

內律分財

唐德宗。敕亡僧資財舊例送終之餘分。及一眾比來因事官收。並緣擾害。令仰依舊。一準律文分財法。官司仍前拘收者。以違制論。

僧制治罰

梁武帝。制僧尼犯過。依佛律行罰。

北魏僧犯殺人。依俗格斷。余犯付昭玄都統。以內律判之。

唐太宗。詔僧徒有過準內律明為條制。詔頒遺教經。付京官刺史。僧尼業行與經不同者。公

私勸勉○高宗。奘法師奏二事。一者正觀以老子位在佛上。二者僧道有過同俗推勘虧辱法門。上曰。僧用俗法即遣停罷○玄宗詔。僧尼有過一依佛律處分。州縣不得擅行決罰○代宗詔。天下官司毋得捶辱僧尼。

宋真宗。詔僧道有犯公罪。聽用贖法。敕品官無故毀辱僧尼。口稱禿字者。勒停見任。庶民流千里。

宣和八年。吳國公主敬重空門。敕品官庶民如有毀辱僧尼罵稱禿字者。照祥符三年指揮施行○孝宗乾道元年。鄭國公主出家。敕品官庶民有毀辱僧尼罵稱禿字者。依祥符宣和敕旨。品官勒停。庶民流千里。仰天下州軍遍榜曉諭。應僧尼過犯。官司不得擅理。須奏取指揮施行。

僧籍免丁

唐武后延載元年。敕僧尼舊隸司賓(即鴻臚寺)今改隸祠部○玄宗開元十七年。詔天下僧尼。三歲一造籍○二十四年。敕僧尼隸鴻臚寺。明年仍舊隸祠部。道士隸宗正寺。以李宗也○天寶六載。敕僧尼屬兩街功德使。始令祠部給牒用綾素○德宗建中三年敕僧尼事故。三綱申州納符。告注毀。在京于祠部納告○憲宗元和二年。詔僧道隸左右街功德使○文宗。太和五年。敕州郡造僧尼籍。

梁太祖開平元年。敕僧尼改屬祠部。

晉天福二年。以楊光遠為天下功德使。凡寺院皆屬焉。

宋

【現代漢語翻譯】 現代漢語譯本： 高宗時期，我（譯者自稱）勸勉高宗。奘法師（玄奘法師）上奏了兩件事：一是《正觀論》認為老子的地位在佛之上；二是僧人和道士如果犯了過錯，與普通百姓一樣被審問，是對佛門的侮辱。高宗說：『僧人如果使用世俗的法律，就讓他們停止。』玄宗下詔：僧人和尼姑如果犯了過錯，一律按照佛律處置，州縣不得擅自判決懲罰。代宗下詔：天下官府不得鞭打侮辱僧尼。 宋真宗下詔，僧人和道士如果犯了公罪，允許用贖罪的方式處理。敕令品級官員無故譭謗侮辱僧尼，口稱『禿』字者，勒令停止現任職務；普通百姓流放千里。 宣和八年，吳國公主敬重佛門，敕令品級官員和普通百姓如果有譭謗侮辱僧尼，罵稱『禿』字者，按照祥符三年（的規定）執行。孝宗乾道元年，鄭國公主出家，敕令品級官員和普通百姓有譭謗侮辱僧尼，罵稱『禿』字者，依照祥符和宣和年間的敕令，品級官員勒令停止現任職務，普通百姓流放千里。要求天下州軍普遍張貼告示曉諭。僧尼如果犯了過錯，官府不得擅自處理，必須上奏請求指示施行。 僧籍免除丁稅 唐武后延載元年，敕令僧尼原先隸屬於司賓（即鴻臚寺），現在改為隸屬於祠部。玄宗開元十七年，下詔天下僧尼，每三年造一次戶籍。二十四年，敕令僧尼隸屬於鴻臚寺，明年仍然隸屬於祠部，道士隸屬於宗正寺，因為李是宗室。天寶六載，敕令僧尼隸屬於兩街功德使，開始讓祠部發放度牒，使用綾絹。德宗建中三年敕令僧尼的事務，由三綱（寺院中的三個主要負責人）向州里申報，繳納符契，進行登記註銷。在京城的，向祠部繳納告身。 憲宗元和二年，下詔僧人和道士隸屬於左右街功德使。文宗太和五年，敕令州郡造僧尼戶籍。 梁太祖開平元年，敕令僧尼改隸屬於祠部。 晉天福二年，任命楊光遠為天下功德使，所有寺院都隸屬於他。 宋

【English Translation】 English version: During the reign of Emperor Gaozong, I (the translator) advised Gaozong. Dharma Master Zhuang (Xuanzang) presented two matters: first, the 'Zheng Guan Lun' (Treatise on Correct Views) considered Lao Tzu's position to be above the Buddha; second, if monks and Taoists committed offenses, being interrogated like ordinary people was an insult to Buddhism. Gaozong said, 'If monks use secular laws, then let them stop.' Emperor Xuanzong issued an edict: if monks and nuns committed offenses, they should be dealt with according to Buddhist precepts, and the prefectures and counties should not arbitrarily make judgments and punishments. Emperor Daizong issued an edict: officials throughout the country must not whip or insult monks and nuns. Emperor Zhenzong of Song issued an edict that if monks and Taoists committed public crimes, they could be dealt with by paying a ransom. He ordered that officials who slandered and insulted monks and nuns for no reason, and called them 'bald', should be ordered to stop their current positions; ordinary people should be exiled thousands of miles away. In the eighth year of Xuanhe, Princess Wuguo respected Buddhism, and ordered that if officials and ordinary people slandered and insulted monks and nuns, and called them 'bald', they should be dealt with in accordance with the regulations of the third year of Xiangfu. In the first year of Qiandao during the reign of Emperor Xiaozong, Princess Zheng became a nun, and ordered that if officials and ordinary people slandered and insulted monks and nuns, and called them 'bald', according to the edicts of the Xiangfu and Xuanhe periods, officials should be ordered to stop their current positions, and ordinary people should be exiled thousands of miles away. It was required that the prefectures and armies throughout the country should widely post notices to inform the public. If monks and nuns committed offenses, the government should not handle them without authorization, and must report to request instructions for implementation. Monk registration exempts corvée. In the first year of Yanzai during the reign of Empress Wu of Tang, an edict ordered that monks and nuns who were originally under the jurisdiction of the Sī Bīn (司賓) (i.e., Honglu Temple (鴻臚寺)) should now be changed to be under the jurisdiction of the Cí Bù (祠部) (Department of Sacrifices). In the seventeenth year of Kaiyuan during the reign of Emperor Xuanzong, an edict was issued to all monks and nuns in the country to create a household register every three years. In the twenty-fourth year, an edict ordered that monks and nuns should be under the jurisdiction of the Honglu Temple, and the following year they were still under the jurisdiction of the Cí Bù (祠部), and Taoists were under the jurisdiction of the Zōngzhèng Sì (宗正寺) (Court of the Imperial Clan), because Li was a member of the imperial family. In the sixth year of Tianbao, an edict ordered that monks and nuns should belong to the Gongde Shi (功德使) (Merit Envoys) of the two streets, and the Cí Bù (祠部) (Department of Sacrifices) began to issue ordination certificates using silk. In the third year of Jianzhong during the reign of Emperor Dezong, an edict ordered that the affairs of monks and nuns should be reported by the Sāngāng (三綱) (three main leaders in the monastery) to the state, and a talisman should be paid to register the destruction. In the capital, the certificate of ordination was paid to the Cí Bù (祠部) (Department of Sacrifices). In the second year of Yuanhe during the reign of Emperor Xianzong, an edict ordered that monks and Taoists should belong to the Gongde Shi (功德使) (Merit Envoys) of the left and right streets. In the fifth year of Taihe during the reign of Emperor Wenzong, an edict ordered the prefectures and counties to create registers of monks and nuns. In the first year of Kaiping during the reign of Emperor Taizu of Liang, an edict ordered that monks and nuns should be changed to be under the jurisdiction of the Cí Bù (祠部) (Department of Sacrifices). In the second year of Tianfu during the Jin Dynasty, Yang Guangyuan was appointed as the Gongde Shi (功德使) (Merit Envoy) of the world, and all temples belonged to him. Song

太祖。敕僧道隸功德使。出家求度策試經業。關祠部給牒○高宗紹興十五年。敕天下僧道。始令納丁錢。自十千至一千三百凡九等。謂之清閑錢。年六十已上及殘疾者免。

賜謚封塔

晉孝武。潛法師亡。詔賜錢建塔。

唐太宗。化度寺僧邕亡。上敬悼賜帛。敕李百藥撰碑。歐陽詢書○中宗。神秀國師亡。賜謚大通○玄宗。金剛智三藏亡。賜謚灌頂○清源思禪師追諡弘濟禪師歸真之塔○南嶽讓禪師亡。謚大慧禪師最勝輪之塔○憲宗。敕曹溪六祖謚大鑒禪師靈照之塔。柳宗元撰碑○穆宗。汾陽業禪師賜謚大達國師○宣宗。敕重建東林寺。追諡遠法師曰辯覺○溈山祐禪師亡。賜謚大圓○黃檗運禪師亡。賜謚斷際○懿宗。德山鑒禪師亡。賜謚見性○臨濟玄禪師亡。賜謚惠照○洞山玠禪師亡。賜謚悟本○追諡南山宣律曰澄照○趙州諗禪師亡。謚真際○云居膺禪師亡。謚弘覺○曹山寂禪亡。謚元證。

唐莊宗。問道於三聖惠然。及亡謚廣濟太師通寂之塔。

宋太祖。永明壽禪師亡。賜謚智覺○太宗。追諡東林遠法師曰圓悟。西林永法師曰覺寂○明教大師天息災亡。謚惠辯○傳教大師法賢亡。謚玄覺○徽宗。崇寧元年。赦書節文。天下名德未有謚號者。仰所屬以聞。唐宣律師賜謚法海。慈雲式法師

【現代漢語翻譯】 現代漢語譯本 太祖（宋太祖）。敕令僧人和道士隸屬於功德使管理。出家求度者需要通過策試經業來選拔。由祠部發放度牒。 高宗紹興十五年（1145年）。敕令天下僧人和道士，開始繳納丁錢。從一萬錢到一千三百錢不等，分為九等，稱為『清閑錢』。年齡六十歲以上以及殘疾者免繳。

賜謚封塔

晉孝武帝。潛法師去世，下詔賜錢建塔。 唐太宗。化度寺僧人邕去世，皇上敬重哀悼，賜予布帛，並敕令李百藥撰寫碑文，歐陽詢書寫。 中宗。神秀國師去世，賜謚號為大通。 玄宗。金剛智三藏（Vajrabodhi，印度密教僧人）去世，賜謚號為灌頂。 追諡清源思禪師為弘濟禪師，並賜歸真之塔。 南嶽讓禪師（Nanyue Huairang，禪宗大師）去世，謚號為大慧禪師最勝輪之塔。 憲宗。敕令曹溪六祖（慧能，禪宗六祖）謚號為大鑒禪師靈照之塔，柳宗元撰寫碑文。 穆宗。汾陽業禪師賜謚號為大達國師。 宣宗。敕令重建東林寺，追諡遠法師（慧遠）為辯覺。 溈山祐禪師（Guishan Lingyou，禪宗大師）去世，賜謚號為大圓。 黃檗運禪師（Huangbo Xiyun，禪宗大師）去世，賜謚號為斷際。 懿宗。德山鑒禪師（Deshan Xuanjian，禪宗大師）去世，賜謚號為見性。 臨濟玄禪師（Linji Yixuan，禪宗大師）去世，賜謚號為惠照。 洞山玠禪師（Dongshan Liangjie，禪宗大師）去世，賜謚號為悟本。 追諡南山宣律師（Daoxuan，唐代律師）為澄照。 趙州諗禪師（Zhaozhou Congshen，禪宗大師）去世，謚號為真際。 云居膺禪師（Yunju Daoying，禪宗大師）去世，謚號為弘覺。 曹山寂禪師（Caoshan Benji，禪宗大師）去世，謚號為元證。

唐莊宗。向三聖惠然禪師問道，去世后謚號為廣濟大師通寂之塔。

宋太祖。永明壽禪師（Yongming Yanshou，禪宗大師）去世，賜謚號為智覺。 太宗。追諡東林遠法師（慧遠）為圓悟，西林永法師為覺寂。 明教大師天息災（Surendrabodhi，印度僧人）去世，謚號為惠辯。 傳教大師法賢（Dharmadeva，印度僧人）去世，謚號為玄覺。 徽宗。崇寧元年，赦書節文：天下有名望德行而未有謚號者，由所屬部門上報。唐宣律師賜謚號為法海，慈雲式法師（Ciyun Zunshi，佛教法師）

【English Translation】 English version Emperor Taizu (of the Song Dynasty) ordered that monks and Daoists be under the jurisdiction of the Commissioner of Merits. Those who sought ordination had to pass examinations on scriptures. The Ministry of Rites issued ordination certificates. In the fifteenth year of the Shaoxing reign of Emperor Gaozong (1145), an edict was issued requiring all monks and Daoists in the realm to pay a poll tax. It was divided into nine grades, ranging from ten thousand to one thousand three hundred coins, called 'leisure money'. Those over sixty years of age and the disabled were exempt.

Bestowing Posthumous Titles and Sealing Pagodas

Emperor Xiaowu of the Jin Dynasty ordered the construction of a pagoda and granted funds upon the death of Dharma Master Qian. Emperor Taizong of the Tang Dynasty, upon the death of the monk Yong of Hudu Temple, respectfully mourned and bestowed silk. He ordered Li Baiyao to compose an inscription and Ouyang Xun to write it. Emperor Zhongzong bestowed the posthumous title 'Datong' upon National Teacher Shenxiu. Emperor Xuanzong bestowed the posthumous title 'Guan Ding' upon Vajrabodhi (Vajrabodhi, an Indian esoteric Buddhist monk). Zen Master Qingyuan Si was posthumously honored with the title 'Zen Master Hongji' and the Pagoda of Returning to Truth. Zen Master Nanyue Huairang (Nanyue Huairang, a Zen master) was posthumously honored with the title 'Zen Master Dahui' and the Pagoda of Supreme Victory Wheel. Emperor Xianzong ordered that the Sixth Patriarch of Caoxi (Huineng, the Sixth Patriarch of Zen) be posthumously honored with the title 'Zen Master Dajian' and the Pagoda of Spiritual Illumination, with Liu Zongyuan composing the inscription. Zen Master Fenyan Ye was bestowed the posthumous title 'National Teacher Dada'. Emperor Xuanzong ordered the reconstruction of Donglin Temple and posthumously honored Dharma Master Yuan (Huiyuan) with the title 'Bianjue'. Zen Master Guishan Lingyou (Guishan Lingyou, a Zen master) was posthumously honored with the title 'Dayuan'. Zen Master Huangbo Xiyun (Huangbo Xiyun, a Zen master) was posthumously honored with the title 'Duanji'. Emperor Yizong bestowed the posthumous title 'Jianxing' upon Zen Master Deshan Xuanjian (Deshan Xuanjian, a Zen master). Emperor Yizong bestowed the posthumous title 'Huizhao' upon Zen Master Linji Yixuan (Linji Yixuan, a Zen master). Emperor Yizong bestowed the posthumous title 'Wuben' upon Zen Master Dongshan Liangjie (Dongshan Liangjie, a Zen master). Vinaya Master Nanshan Daoxuan (Daoxuan, a Tang Dynasty Vinaya Master) was posthumously honored with the title 'Chengzhao'. Zen Master Zhaozhou Congshen (Zhaozhou Congshen, a Zen master) was posthumously honored with the title 'Zhenji'. Zen Master Yunju Daoying (Yunju Daoying, a Zen master) was posthumously honored with the title 'Hongjue'. Zen Master Caoshan Benji (Caoshan Benji, a Zen master) was posthumously honored with the title 'Yuanzheng'.

Emperor Zhuangzong of the Tang Dynasty inquired about the Dao from Zen Master Sansheng Huiran, and upon his death, bestowed the posthumous title 'Grand Master Guangji' and the Pagoda of Universal Tranquility.

Emperor Taizu of the Song Dynasty bestowed the posthumous title 'Zhijue' upon Zen Master Yongming Yanshou (Yongming Yanshou, a Zen master). Emperor Taizong posthumously honored Dharma Master Yuan (Huiyuan) of Donglin Temple with the title 'Yuanwu' and Dharma Master Yong of Xilin Temple with the title 'Jueji'. Grand Master Mingjiao Tianxizai (Surendrabodhi, an Indian monk) was posthumously honored with the title 'Huibian'. Grand Master Chuanjiao Faxian (Dharmadeva, an Indian monk) was posthumously honored with the title 'Xuanjue'. Emperor Huizong, in the first year of the Chongning reign, issued an edict stating: Those of renowned virtue in the realm who do not yet have posthumous titles should be reported by their respective departments. Vinaya Master Xuan of the Tang Dynasty was bestowed the posthumous title 'Fahai', and Dharma Master Ciyun Zunshi (Ciyun Zunshi, a Buddhist Dharma Master).

謚法寶。南屏臻法師謚實相。孤山圓法師謚法惠○摩騰三藏謚啟道圓通法師。竺法蘭謚開教總持法師。傅大士等空紹覺大士。李長者顯教妙嚴長者○高宗。天童覺禪師亡。謚宏智塔曰妙光○徑山杲禪師亡。謚普覺塔曰寶光。語錄入藏○光宗。惠光訥法師亡。謚宗廣慈塔曰普照。

褒恤終亡

宋文帝。惠嚴法師亡。詔賜錢五萬布五十疋。

齊武帝。僧遠法師亡。帝致書慰弟子法獻。

隋文帝。曇延法師亡。帝輟視朝。敕王公往臨。

唐太宗。僧邕法師亡。賜帛。敕李百藥撰碑。歐陽詢書○玄琬法師亡。遺表僧有過乞以內律治之。上嘉納。遣皇太子臨吊。敕給葬具。

高宗。奘法師亡。帝哭之慟。廢朝五日。敕用金棺銀槨。五詔褒恤○文宗。清涼國師澄觀亡。上輟視朝三日。重臣縞素。敕葬終南山石室。敕宰相裴休撰碑。

宋真宗。天息災三藏亡。敕有司具禮送終○法賢三藏亡。敕送終如天息災禮。

臨終瑞相

宋仁宗。天缽元禪師別文彥博曰。入滅去焚龕煙白。彥博手執流離瓶。煙入瓶中舍利填滿○神宗。明教嵩禪師亡。火浴鼻舌眼睛耳豪數珠五物不壞○歐陽修居潁上屏酒餚。臨終借華嚴經。讀至八卷而化○文與可謂崔公度曰。經言。不妄語舌覆面上。即吐舌

【現代漢語翻譯】 現代漢語譯本 謚法寶。南屏臻法師謚實相。孤山圓法師謚法惠。摩騰三藏（Mātanga，印度僧人）謚啟道圓通法師。竺法蘭（Dharmaratna，印度僧人）謚開教總持法師。傅大士（Fu Dashi，中國居士）等同於空紹覺大士。李長者（Li Zhangzhe，指李通玄）顯教妙嚴長者。高宗時期，天童覺禪師圓寂，謚號宏智，塔名曰妙光。徑山杲禪師圓寂，謚號普覺，塔名曰寶光，語錄收入藏經。光宗時期，惠光訥法師圓寂，謚號宗廣慈，塔名曰普照。 褒恤終亡 宋文帝時期，惠嚴法師圓寂，皇帝下詔賜錢五萬，布五十匹。 齊武帝時期，僧遠法師圓寂，皇帝致書慰問弟子法獻。 隋文帝時期，曇延法師圓寂，皇帝停止朝政，敕令王公前往弔唁。 唐太宗時期，僧邕法師圓寂，賜予布帛，敕令李百藥撰寫碑文，歐陽詢書寫。玄琬法師圓寂，遺表稱僧人有過錯應以內律懲治，皇帝嘉獎採納，派遣皇太子臨喪弔唁，敕令供給葬具。 高宗時期，奘法師（玄奘）圓寂，皇帝哭泣悲痛，停止朝政五日，敕令使用金棺銀槨，五次下詔褒揚撫卹。文宗時期，清涼國師澄觀圓寂，皇帝停止朝政三日，重臣身著喪服，敕令安葬於終南山石室，敕令宰相裴休撰寫碑文。 宋真宗時期，天息災三藏（Śīlaśānti，印度僧人）圓寂，敕令有關部門按照禮儀送終。法賢三藏（Dharmadeva，印度僧人）圓寂，敕令送終禮儀如同天息災。 臨終瑞相 宋仁宗時期，天缽元禪師與文彥博告別說：『入滅后焚化，龕中煙呈白色。』文彥博手持琉璃瓶，煙進入瓶中，舍利填滿。 宋神宗時期，明教嵩禪師圓寂，火化后鼻、舌、眼睛、耳朵、豪毛、數珠五物不壞。 歐陽修居住在潁上時，戒除酒肉，臨終前借閱《華嚴經》，讀到第八卷時圓寂。 文與可對崔公度說：『經中說，不說謊的人舌頭可以覆蓋面部。』說完就吐出舌頭。

【English Translation】 English version Bestowing Posthumous Titles: Dharma Treasure. Dharma Master Zhen of Nanping was posthumously titled 'True Appearance'. Dharma Master Yuan of Gushan was posthumously titled 'Dharma Wisdom'. Tripitaka Master Mātanga (an Indian monk) was posthumously titled 'Enlightening the Path, All-Pervading Dharma Master'. Dharmaratna (an Indian monk) was posthumously titled 'Initiating Teachings, All-Holding Dharma Master'. Layman Fu Dashi (a Chinese Buddhist layman) was equated with the Great Adept of Empty Succession and Enlightenment. Elder Li Zhangzhe (referring to Li Tongxuan) was the Elder of Manifest Teaching and Wondrous Adornment. During the reign of Emperor Gaozong, Chan Master Jue of Tiantong passed away and was posthumously titled 'Vast Wisdom', with his stupa named 'Wondrous Light'. Chan Master Gao of Jingshan passed away and was posthumously titled 'Universal Enlightenment', with his stupa named 'Precious Light'. His recorded sayings were included in the Tripitaka. During the reign of Emperor Guangzong, Dharma Master Hui Guangne passed away and was posthumously titled 'Profound Compassion', with his stupa named 'Universal Illumination'. Commendations and Condolences Upon Death During the reign of Emperor Wen of the Song Dynasty, Dharma Master Huiyan passed away. The emperor issued an edict to grant 50,000 coins and 50 bolts of cloth. During the reign of Emperor Wu of the Qi Dynasty, Dharma Master Sengyuan passed away. The emperor sent a letter of condolence to his disciple, Dharma Dedication. During the reign of Emperor Wen of the Sui Dynasty, Dharma Master Tanyan passed away. The emperor suspended court sessions and ordered princes and dukes to attend the funeral. During the reign of Emperor Taizong of the Tang Dynasty, Dharma Master Sengyong passed away. He was granted silk, and Li Baiyao was ordered to compose an inscription, which was written by Ouyang Xun. Dharma Master Xuanwan passed away. In his posthumous memorial, he requested that monks who committed offenses be punished according to the inner Vinaya. The emperor praised and accepted this, sending the crown prince to attend the funeral and ordering the provision of burial items. During the reign of Emperor Gaozong, Dharma Master Xuanzang passed away. The emperor wept bitterly and suspended court sessions for five days. He ordered the use of a golden coffin and silver outer coffin, and issued five edicts of commendation and condolence. During the reign of Emperor Wenzong, National Teacher Qingliang Chengguan passed away. The emperor suspended court sessions for three days, and high-ranking officials wore mourning clothes. He ordered burial in a stone chamber on Mount Zhongnan and ordered Prime Minister Pei Xiu to compose an inscription. During the reign of Emperor Zhenzong of the Song Dynasty, Tripitaka Master Śīlaśānti (an Indian monk) passed away. An edict was issued to the relevant departments to conduct the funeral with due ceremony. Tripitaka Master Dharmadeva (an Indian monk) passed away. An edict was issued that the funeral should be conducted according to the rites for Śīlaśānti. Auspicious Signs at the Time of Death During the reign of Emperor Renzong of the Song Dynasty, Chan Master Tianbo Yuan bid farewell to Wen Yanbo, saying, 'After entering Nirvana and being cremated, the smoke in the reliquary will be white.' Wen Yanbo held a crystal bottle, and the smoke entered the bottle, filling it with relics. During the reign of Emperor Shenzong of the Song Dynasty, Chan Master Mingjiao Song passed away. After cremation, his nose, tongue, eyes, ears, hair, and rosary remained intact. When Ouyang Xiu lived in Yingshang, he abstained from wine and meat. Before his death, he borrowed the Avatamsaka Sutra and passed away while reading the eighth volume. Wen Yu Ke said to Cui Gongdu, 'The sutra says that the tongue of a person who does not lie can cover their face.' After saying this, he stuck out his tongue.

至眉。三折之後。沐浴冠帶。正坐而化○趙抃從重元禪師問心要。聞辟歷聲豁然大省。是年有大星殞于庭。趺坐而化○徽宗。蘇軾卒于毗陵。錢濟明問曰。公平生學佛如何。軾曰。此語亦不受。遂化○高宗。韋太后建延祥觀。遷圓法師于馬腦坡。陶器舍利無算○孝宗。參政錢端禮問道于元禪師。微疾謂機禪師曰。地水火風暫時湊泊。遂斂目而化。

君臣慢法

周襄王。秦繆公獲石像棄馬坊中。夢天帝責誡。以問由余。往視像曰佛神也。

魏吳主孫晧。得金像灌以不潔。俄得腫疾。請康僧會受戒疾愈。

齊東昏侯。取瓦官玉像。為潘貴妃作釵釧。

唐高宗。奘法師譯因明論。尚藥呂才作解毀之。有旨令公卿領才。就法師禮悔○宣宗。京城進士孫樵。上書言。武宗發二十七萬僧。陛下奈何興之於已廢之後。帝怒不納。

宋太祖。河南進士李藹。造滅邪集以毀佛。竊藏經以為衾。事聞。敕流沙門島○徽宗。敕左街道楷賜紫衣師號。楷表辭。上怒流淄州○筠州惠洪坐交張商英流崖州○詔改佛法。永道上書諫。上怒流道州○高宗。宰相秦檜。以徑山宗杲為張九成黨流衡州。

韓歐排佛

唐憲宗。迎鳳翔佛骨入禁中。刑部侍郎韓愈上表。諫曰。佛本夷狄之人。身死已久。枯朽之

{ "translations": [ "現代漢語譯本：\n至眉（人名）。三次摺疊之後，沐浴更衣，戴上帽子，端正坐姿而逝世。趙抃（人名）跟隨重元禪師請教心要，聽到雷聲后豁然大悟。那一年有一顆大星隕落在庭院中，他盤腿坐化。\n\n徽宗（皇帝名）。蘇軾（人名）卒于毗陵（地名）。錢濟明（人名）問道：『蘇軾先生平生學佛如何？』蘇軾說：『這句話我也不接受。』於是逝世。\n\n高宗（皇帝名）。韋太后（人名）建造延祥觀（寺廟名），遷移圓法師（法師名）到馬腦坡（地名），陶器舍利無數。\n\n孝宗（皇帝名）。參政錢端禮（人名）向元禪師（法師名）問道，略有小病時對機禪師（法師名）說：『地水火風暫時聚合。』於是閉上眼睛逝世。", "現代漢語譯本：\n君臣輕慢佛法\n\n周襄王（皇帝名）。秦繆公（皇帝名）獲得石像，丟棄在馬坊中。夢見天帝責備，詢問由余（人名）。由余前往檢視石像說：『這是佛神。』\n\n魏吳主孫皓（皇帝名）。得到金像，用不潔之物灌溉。不久得了腫脹疾病，請康僧會（法師名）受戒后疾病痊癒。\n\n齊東昏侯（皇帝名）。取瓦官寺（寺廟名）的玉像，為潘貴妃（人名）製作釵釧。\n\n唐高宗（皇帝名）。奘法師（法師名，即玄奘）翻譯因明論（佛教論著名），尚藥呂才（人名）作註解詆譭它。有旨意命令公卿帶領呂才，向奘法師禮拜懺悔。\n\n宣宗（皇帝名）。京城進士孫樵（人名），上書說：『武宗（皇帝名）遣散了二十七萬僧人，陛下為何要在已經廢除之後又興盛佛教？』皇帝憤怒，沒有采納他的建議。\n\n宋太祖（皇帝名）。河南進士李藹（人名），製造《滅邪集》來詆譭佛教，偷偷藏匿佛經作為被子。事情被揭發，皇帝下令流放到沙門島（地名）。\n\n徽宗（皇帝名）。命令左街道楷（人名）賜予紫衣和師號，街道楷上表推辭。皇帝憤怒，將他流放到淄州（地名）。筠州惠洪（法師名）因為與張商英（人名）交往而被流放到崖州（地名）。皇帝下詔更改佛法，永道（人名）上書勸諫。皇帝憤怒，將他流放到道州（地名）。\n\n高宗（皇帝名）。宰相秦檜（人名），因為徑山宗杲（法師名）是張九成（人名）的同黨，將他流放到衡州（地名）。", "現代漢語譯本：\n韓愈和歐陽修排斥佛教\n\n唐憲宗（皇帝名）。迎接鳳翔（地名）的佛骨進入皇宮。刑部侍郎韓愈（人名）上表勸諫說：『佛本來是夷狄之人，身死已經很久，枯朽的……』", "english_translations": [ "English version: To Mei (person's name). After folding three times, he bathed, put on his hat, and passed away in a proper sitting posture. Zhao Bian (person's name) asked Zen Master Chongyuan about the essentials of the mind and had a sudden enlightenment upon hearing the sound of thunder. That year, a large star fell in the courtyard, and he passed away in a lotus position.", "English version: Emperor Huizong. Su Shi (person's name) died in Piling (place name). Qian Jiming (person's name) asked: 'How did Mr. Su Shi study Buddhism in his life?' Su Shi said: 'I do not accept this statement either.' Then he passed away.", "English version: Emperor Gaozong. Empress Dowager Wei (person's name) built Yanxiang Monastery (temple name) and moved Dharma Master Yuan (monk's name) to Manao Slope (place name), with countless pottery relics.", "English version: Emperor Xiaozong. Councilor Qian Duanli (person's name) asked Zen Master Yuan (monk's name) about the Way. When he had a minor illness, he said to Zen Master Ji (monk's name): 'Earth, water, fire, and wind temporarily gather.' Then he closed his eyes and passed away." ], "english_translations": [ "English version: Rulers and Ministers Disrespecting the Dharma", "English version: Emperor Xiang of Zhou (emperor's name). Duke Mu of Qin (emperor's name) obtained a stone statue and discarded it in the horse stable. He dreamed that the Heavenly Emperor rebuked him and asked You Yu (person's name). You Yu went to see the statue and said: 'This is a Buddha deity.'", "English version: Sun Hao, the Wu ruler of Wei (emperor's name). He obtained a golden statue and poured unclean things on it. Soon he developed a swollen disease. He asked Kang Senghui (monk's name) to administer the precepts, and he recovered from the illness.", "English version: Marquis Donghun of Qi (emperor's name). He took the jade statue from Waguan Temple (temple name) and made hairpins and bracelets for Consort Pan (person's name).", "English version: Emperor Gaozong of Tang (emperor's name). Dharma Master Xuanzang (monk's name) translated the Hetu-vidya (Buddhist treatise name). Shangyao Lü Cai (person's name) wrote an interpretation to slander it. An edict was issued ordering the dukes and ministers to lead Lü Cai to bow and repent to Dharma Master Xuanzang.", "English version: Emperor Xuanzong (emperor's name). Sun Qiao (person's name), a Jinshi from the capital, submitted a letter saying: 'Emperor Wuzong (emperor's name) dismissed 270,000 monks. Why does Your Majesty revive Buddhism after it has already been abolished?' The emperor was angry and did not accept his suggestion.", "English version: Emperor Taizu of Song (emperor's name). Li Ai (person's name), a Jinshi from Henan, created 'The Collection for Destroying Evil' to slander Buddhism and secretly hid Buddhist scriptures as a quilt. When the matter was revealed, the emperor ordered him to be exiled to Shamen Island (place name).", "English version: Emperor Huizong (emperor's name). He ordered Zuo Jiedao Kai (person's name) to be granted a purple robe and the title of Master. Jiedao Kai submitted a memorial to decline. The emperor was angry and exiled him to Zizhou (place name). Huizhong of Yunzhou (monk's name) was exiled to Yazhou (place name) for associating with Zhang Shangying (person's name). The emperor issued an edict to change the Buddhist Dharma. Yongdao (person's name) submitted a letter to advise against it. The emperor was angry and exiled him to Daozhou (place name).", "English version: Emperor Gaozong (emperor's name). Chancellor Qin Hui (person's name) exiled Jingshan Zonggao (monk's name) to Hengzhou (place name) because he was a member of Zhang Jiucheng's (person's name) party." ], "english_translations": [ "English version: Han Yu and Ouyang Xiu Rejecting Buddhism", "English version: Emperor Xianzong of Tang (emperor's name). He welcomed the Buddha's bones from Fengxiang (place name) into the palace. Han Yu (person's name), the Vice Minister of the Ministry of Justice, submitted a memorial advising against it, saying: 'The Buddha was originally a barbarian, and he has been dead for a long time. His withered and rotten...'" ] ] }

骨兇穢之餘。豈宜以入宮禁。乞以此骨付之水火。永絕根本。帝大怒貶潮州刺史。愈至潮聞大顛禪師名。請入郡問道。留旬日。尚書孟簡聞愈與大顛游。以書嘉之。愈答書稱。大顛頗聰明識道理。遠地無可與語。故自山召至州郭。留數十日。實能外形骸不為事物侵亂。非崇信其法求福田利益也。簡復報之曰。釋氏之教。大明善惡之異路。核天下神道報應之徴。為廣其道。奈何韓君以愚人下俚翁嫗之情。見待之耶(云云)。柳宗元送浮圖浩初序。退之好儒未能過楊子之書。于莊墨申韓皆有取焉。浮圖者反不及莊墨申韓之怪僻險賊耶。曰以其夷也。果不通道而斥焉。以夷則將友惡來盜跖。而賤季札由余乎。非所謂去名求實者矣(云云)○韓退之作原道云。舉夷狄之法。而加之先王之教之上。幾何其不胥而為夷也。然則如之何其可也。曰人其人火其書。廬其居。明先王之道以道之。亦庶乎其可也○女拏壙文云。愈為少秋官言。佛夷鬼。其法亂治可一掃去(云云)。

王荊公非韓云。人有樂孟子之距楊墨。而以斥佛老為己功。莊子所謂夏蟲者。斯人之謂乎(云云)。

蘇子瞻非韓云。退之於聖人之道知好其名而未樂其實。其論至於理而不精。往往自叛其說而不知(云云)。

西蜀龍先生。作非韓百篇(云云

【現代漢語翻譯】 現代漢語譯本：'骨頭是污穢之物遺留的殘餘。怎麼能拿進宮廷禁地呢？請把這骨頭交給水火處理掉，永遠斷絕它的根源。'皇帝非常生氣，把韓愈貶為潮州刺史。韓愈到了潮州，聽說大顛禪師的名聲，請他到郡里來問道，停留了十幾天。尚書孟簡聽說韓愈與大顛交往，寫信讚揚他。韓愈回信說：'大顛頗為聰明，懂得道理。偏遠的地方沒有人可以和他交談，所以從山上召他到州城，留了十幾天。他確實能夠超脫形骸，不被外物侵擾。我不是崇信他的佛法，以求福田利益。'孟簡又回信說：'佛教的教義，清楚地闡明了善惡的不同道路，考察天下神道報應的徵兆，是爲了弘揚它的教義。為什麼韓先生用愚昧之人、下等百姓、老婦人的感情來對待他呢？（云云）'柳宗元《送浮圖浩初序》中說：'韓愈喜歡儒學，但未能超過楊子的著作。對於莊子、墨子、申不害、韓非的學說都有所取捨。佛教徒難道還不如莊子、墨子、申不害、韓非的怪僻險惡嗎？'回答說：'因為他們是夷狄。'如果真的不相信佛道而排斥它，因為是夷狄就要和惡來、盜跖做朋友，而輕賤季札、由余嗎？這不是所謂捨棄虛名而追求實際嗎？（云云）韓退之作《原道》說：'舉用夷狄的法度，加在先王的教導之上，那離全部變成夷狄還差多遠呢？'既然這樣，那該怎麼辦呢？回答說：'使他們的人變成我們的人，燒掉他們的書，毀掉他們的住所，用先王的道義來教導他們，或許還可以。'《女拏壙文》中說：'韓愈任少秋官時說，佛教是夷狄的鬼道，它的法術擾亂治理，可以一掃而空。（云云）' 王荊公批評韓愈說：'有人喜歡孟子駁斥楊朱、墨翟，而把排斥佛教、道教作為自己的功勞。莊子所說的夏蟲，說的就是這種人吧。（云云）' 蘇軾批評韓愈說：'韓愈對於聖人的道，知道喜愛它的名聲，但沒有樂於它的實際。他的論述到了理上卻不精細，常常自己背叛自己的說法而不知道。（云云）' 西蜀龍先生，作《非韓百篇》（云云）

【English Translation】 English version: 'These bones are the remnants of something filthy and impure. How can they be brought into the palace? I request that these bones be consigned to fire and water, to forever sever their roots.' The emperor was furious and demoted Han Yu to the post of Prefect of Chaozhou. When Han Yu arrived in Chaozhou, he heard of the fame of Chan Master Dadian (Great Summit), and invited him to the prefecture to inquire about the Way, where he stayed for ten days. The Minister of Personnel, Meng Jian, heard that Han Yu was associating with Dadian and praised him in a letter. Han Yu replied, saying: 'Dadian is quite intelligent and understands principles. There is no one in this remote place to talk to, so I summoned him from the mountain to the city, and he stayed for several days. He is truly able to transcend physical form and not be disturbed by external things. I am not revering his Dharma to seek blessings and benefits.' Meng Jian replied again, saying: 'The teachings of Buddhism clearly elucidate the different paths of good and evil, and examine the signs of divine retribution in the world, in order to propagate its teachings. Why does Master Han treat him with the sentiments of ignorant people, lower-class commoners, and old women? (etc.)' Liu Zongyuan's 'Preface to Sending Off the Buddhist Haochu' says: 'Han Yu likes Confucianism, but has not surpassed the writings of Yang Zhu. He takes from the doctrines of Zhuangzi, Mozi, Shen Buhai, and Han Fei. Are Buddhists not as eccentric, treacherous, and wicked as Zhuangzi, Mozi, Shen Buhai, and Han Fei?' The answer is: 'Because they are barbarians.' If one truly does not believe in the Buddhist path and rejects it, should one befriend E Lai and Robber Zhi because they are barbarians, and despise Ji Zha and You Yu? Is this not abandoning reputation to seek reality? (etc.) Han Yu, in his 'On the Origin of the Way,' says: 'To adopt the laws of barbarians and place them above the teachings of the former kings, how far is that from becoming entirely barbarian?' If that is the case, then what should be done? The answer is: 'Make their people our people, burn their books, destroy their dwellings, and teach them with the Way of the former kings, and perhaps it may be possible.' The 'Epitaph for the Tomb of the Girl Nüna' says: 'Han Yu, when serving as Junior Minister of the Autumn Office, said that Buddhism is the ghost path of barbarians, and its practices disrupt governance and can be swept away in one go. (etc.)' Wang Jinggong criticized Han Yu, saying: 'Some people like Mencius's rejection of Yang Zhu and Mo Di, and take rejecting Buddhism and Taoism as their own merit. The summer insects that Zhuangzi spoke of, are they not referring to this kind of person? (etc.)' Su Shi criticized Han Yu, saying: 'Han Yu knows to love the reputation of the Way of the sages, but does not delight in its reality. His arguments reach the level of principle but are not refined, and he often contradicts his own statements without realizing it. (etc.)' The Western Shu scholar, Mr. Long, wrote 'One Hundred Criticisms of Han' (etc.)

)。

明教嵩禪師。作非韓三十篇(云云)。

祖印訥禪師。與歐陽公。論退之排佛老(見通塞志十二卷)。

宋仁宗。諫議歐陽修著本論。謂佛法為中國患。又曰。今佛之法可謂奸邪。又曰。千年佛老賊中國(云云)修左遷滁州。將歸廬陵。游廬山謁祖印訥禪師。與之論道。肅然心服。平時排佛為之內銷。祖印謂曰。退之倡排佛老。足下今又和之。將使後世好名之士援韓氏歐陽氏以為法。豈不為盛德之累。足下所著本論。孜孜以毀佛為務。以搜狩喪祭鄉飲之禮。為勝佛之本。是猶退之原道實未知道。修大驚赧。師復為說悟心之旨。自此頗有省發。及入參大政。每譽于公卿之前。歲時書問未嘗絕。出知揚州。高麗遣使問魏武注孫三處要義闕注。詔問修。不知答。飾使者往問祖印。師曰。兵者機密之事。不可以示人。使反命。以其言應詔。

歐陽外傳云。歐子撰新唐書。如高僧玄奘神秀諸傳及正觀為戰士建寺之文。並與削去。司馬君實云。永叔不喜佛。舊唐史有涉其事者必去之。因曰。駕性命道德之空言者。韓文也。泯治亂成敗之實效者。新書也○孝宗御製原道論云。朕觀韓愈原道論。徒文繁而理迂耳(云云)。

化胡偽經

晉成帝。道士王符偽撰老子化胡經。墮地獄受苦。

【現代漢語翻譯】 現代漢語譯本：

明教嵩禪師，著有《非韓三十篇》（內容略）。

祖印訥禪師，曾與歐陽修討論韓愈排斥佛老之事（見《通塞志》第十二卷）。

宋仁宗時期，諫議大夫歐陽修著《本論》，認為佛法是中國的禍患。又說：『如今的佛法可謂奸邪。』又說：『千年的佛老是中國的賊人』（內容略）。歐陽修被貶到滁州，將要回廬陵時，遊覽廬山拜謁祖印訥禪師，與他論道，肅然心服，平時排斥佛教的心意有所消減。祖印禪師說：『韓愈倡導排斥佛老，您現在又附和，將使後世喜好名聲的人援引韓愈、歐陽修作為榜樣，豈不是給您的盛德帶來損害？您所著的《本論》，孜孜不倦地以譭謗佛教為務，以搜狩、喪祭、鄉飲之禮，作為勝過佛教的根本，這就像韓愈的《原道》實際上並不懂得道。』歐陽修聽后大驚，感到慚愧。祖印禪師又為他講解開悟心性的旨要，從此歐陽修頗有所領悟。等到他入朝參與國家政事，常常在公卿面前稱讚祖印禪師，每年節日的書信問候從未斷絕。歐陽修出任揚州知州時，高麗派遣使者詢問魏武帝註釋《孫子兵法》三處要義的缺失之處，朝廷下詔詢問歐陽修，歐陽修不知如何回答，於是讓使者前往詢問祖印禪師。祖印禪師說：『兵事是機密的事情，不可以給人看。』使者回報朝廷，用祖印禪師的話應付了皇帝的詔令。

《歐陽外傳》記載，歐陽修撰寫《新唐書》，像高僧玄奘（Tang Sanzang，唐朝著名僧人，去印度取經）、神秀（Shenxiu，禪宗大師）的傳記，以及正觀年間為戰士建立寺廟的文字，都被他刪去了。司馬光說：『歐陽修不喜歡佛教，舊《唐書》中凡是涉及佛教的事情，他必定刪去。』因此說：『誇誇其談性命道德的空話，是韓愈的文章；抹殺治理國家、安定社會、成就事業的實際效果的，是歐陽修的新書。』宋孝宗御製《原道論》說：『朕看韓愈的《原道論》，只是文字繁瑣而道理迂腐罷了』（內容略）。

《化胡經》是偽經

晉成帝時期，道士王符偽造《老子化胡經》（Laozi Huahu Jing，一部道教典籍，聲稱老子西行化胡），死後墮入地獄受苦。

【English Translation】 English version:

Chan Master Mingjiao Song wrote 'Thirty Chapters Against Han Yu' (details omitted).

Chan Master Zuyin Ne once discussed Han Yu's rejection of Buddhism and Laoism with Ouyang Xiu (see 'Tong Sai Zhi,' volume 12).

During the reign of Emperor Renzong of Song, the remonstrance official Ouyang Xiu wrote 'Ben Lun,' considering Buddhism a calamity for China. He also said, 'The current Buddhist Dharma can be described as treacherous and evil.' He further stated, 'The thousand-year-old Buddhist and Laoist teachings are thieves of China' (details omitted). Ouyang Xiu was demoted to Chuzhou. When he was about to return to Luling, he visited Mount Lu and paid respects to Chan Master Zuyin Ne, discussing the Dao with him. He was sincerely convinced, and his usual intention to reject Buddhism diminished. Chan Master Zuyin said, 'Han Yu advocated rejecting Buddhism and Laoism, and now you echo him, which will cause later generations of fame-seeking individuals to cite Han Yu and Ouyang Xiu as examples. Wouldn't this bring harm to your great virtue? Your 'Ben Lun' diligently focuses on slandering Buddhism, taking the rites of hunting, funerals, and village drinking ceremonies as the foundation for surpassing Buddhism. This is like Han Yu's 'Yuan Dao' actually not understanding the Dao.' Ouyang Xiu was greatly shocked and felt ashamed. Chan Master Zuyin then explained to him the essence of awakening the mind, from which Ouyang Xiu gained some understanding. When he entered the court to participate in state affairs, he often praised Chan Master Zuyin before the ministers, and letters of inquiry and greetings during festivals never ceased. When Ouyang Xiu was appointed as the governor of Yangzhou, Goryeo (ancient Korean kingdom) sent an envoy to inquire about the missing annotations of three essential points in Wei Wu's commentary on 'Sun Tzu's Art of War.' The court issued an edict to inquire Ouyang Xiu, but Ouyang Xiu did not know how to answer, so he sent the envoy to inquire Chan Master Zuyin. Chan Master Zuyin said, 'Military affairs are confidential matters and cannot be shown to others.' The envoy reported back to the court, using Chan Master Zuyin's words to respond to the emperor's edict.

'Ouyang's Unofficial Biography' records that when Ouyang Xiu compiled the 'New Book of Tang,' he deleted the biographies of eminent monks such as Tang Sanzang (Tang Sanzang, a famous monk of the Tang Dynasty who went to India to obtain scriptures), Shenxiu (Shenxiu, a master of Zen Buddhism), and the texts about building temples for soldiers during the Zhenguan era. Sima Guang said, 'Ouyang Xiu did not like Buddhism. He would definitely delete anything involving Buddhism in the old 'Book of Tang'.' Therefore, it is said, 'Empty talk about nature, life, morality, and virtue is Han Yu's writing; obliterating the actual effects of governing the country, stabilizing society, and achieving career success is Ouyang Xiu's new book.' Emperor Xiaozong of Song's imperial edict 'Yuan Dao Lun' said, 'I see that Han Yu's 'Yuan Dao Lun' is merely verbose in writing and circuitous in reasoning' (details omitted).

'Huahu Jing' is a false scripture

During the reign of Emperor Cheng of Jin, the Daoist Wang Fu falsely wrote the 'Laozi Huahu Jing' (Laozi Huahu Jing, a Taoist scripture claiming that Laozi went west to civilize the barbarians), and after death, he fell into hell to suffer.

北魏孝昭。道士姜斌引開天經說。老子西入化胡。以佛為侍者。沙門曇謨最言。佛生昭王時。后三百四十五年。定王時老子始生。太尉蕭綜劾奏。開天偽經。罪當惑眾詔流斌馬邑。

唐高宗。詔議老子化胡經。沙門法明曰。既無翻譯朝代。豈非偽造。乃敕令搜聚偽本一處禁棄○武后。沙門惠澄。乞依前朝毀化胡經。敕八學士議○中宗。敕毀化胡經及畫壁變相。違者科罪。

事魔邪黨

末尼火祆(火煙反)者。初波斯國有蘇魯支。行火祆教。弟子來化中國。唐正觀五年。其徒穆護何祿詣闕進祆教。敕京師建大秦寺○武后延載元年。波斯國拂多誕持二宗經偽教來朝○玄宗開元二十年敕末尼本是邪見。妄稱佛教。既為西胡師法。其徒自行。不須科罰○天寶四年敕兩京諸郡有波斯寺者。並改名大秦○大曆三年敕回紇及荊揚等州。奉末尼各建大云光明寺。六年回紇。請荊揚洪越等州置摩邪寺。其徒白衣白冠○會昌三年。敕天下末尼寺並廢。京城女末尼七十二人皆死。在回紇者流之諸道。五年敕。大秦穆護火祆等二千人。並勒還俗○梁貞明六年。陳州末尼反立母乙為天子。朝廷發兵禽斬之。其徒以不茹葷飲酒。夜聚淫穢。畫魔王踞坐佛為洗足。云佛止大乘。我乃上上乘。

白雲萊者。徽宗大觀間。西

【現代漢語翻譯】 現代漢語譯本 北魏孝昭帝時期，道士姜斌引用《開天經》中的說法，稱老子向西進入（西域）教化胡人，並讓佛陀作為侍者。沙門（Shramana，出家修道者）曇謨最則說，佛陀出生在昭王時期，而老子出生在（昭王）后三百四十五年的定王時期。太尉蕭綜上書彈劾，稱《開天經》是偽經，其罪應當以妖言惑眾論處，皇帝下詔將姜斌流放到馬邑。 唐高宗時期，皇帝下詔討論《老子化胡經》。沙門法明說，既然沒有翻譯的朝代記錄，那怎麼能不是偽造的呢？於是皇帝下令蒐集所有的偽造版本，集中起來禁止丟棄。武則天時期，沙門惠澄請求依照前朝的慣例，銷燬《化胡經》，皇帝命令八位學士討論此事。唐中宗時期，皇帝下令銷燬《化胡經》以及相關壁畫和變相（佛教故事畫），違抗者將受到懲罰。 事魔邪黨 末尼教、火祆教（拜火教）：最初波斯國有個叫蘇魯支的人，推行火祆教。他的弟子來到中國傳教。唐朝貞觀五年，他們的信徒穆護何祿到朝廷進獻祆教。皇帝下令在京城建造大秦寺。武則天延載元年，波斯國（使者）拂多誕帶著二宗經（末尼教經典）等偽教來朝。唐玄宗開元二十年，下令說末尼教的根本是邪見，妄稱佛教。既然是西胡的師法，他們的信徒自行信奉即可，不必進行懲罰。天寶四年，下令兩京（長安、洛陽）和各郡的波斯寺，全部改名為大秦寺。大曆三年，下令回紇以及荊州、揚州等州，信奉末尼教的可以各自建造大云光明寺。大曆六年，回紇請求在荊州、揚州、洪州、越州等地設定摩邪寺（末尼教寺廟）。他們的信徒穿著白衣，戴著白冠。會昌三年，下令天下所有的末尼寺全部廢除，京城的七十二名女末尼全部處死，在回紇的（末尼教徒）被流放到各個地方。會昌五年，下令大秦（景教）、穆護（祆教）、火祆等二千人，全部勒令還俗。梁朝貞明六年，陳州的末尼教徒反叛，擁立母乙為天子。朝廷發兵擒獲並斬殺了他們。他們的信徒不吃葷，飲酒，夜晚聚集進行淫亂活動，畫魔王踞坐為佛洗腳的畫像，聲稱佛陀只講大乘佛教，而他們的是上上乘佛教。 白雲萊，是徽宗大觀年間，西（方）...

【English Translation】 English version During the reign of Emperor Xiaozhao of the Northern Wei Dynasty, the Daoist Jiang Bin cited the 'Opening Heaven Scripture,' saying that Laozi went west to civilize the barbarians, with Buddha as his attendant. The Shramana (Shramana, a wandering ascetic) Tanmo Zui said that Buddha was born during the reign of King Zhao, while Laozi was born 345 years later, during the reign of King Ding. The Grand Commandant Xiao Zong impeached, stating that the 'Opening Heaven Scripture' was a false scripture, and its crime should be judged as spreading heresy and confusing the public. The emperor ordered Jiang Bin to be exiled to Mayi. During the reign of Emperor Gaozong of the Tang Dynasty, the emperor issued an edict to discuss the 'Laozi Transforming the Barbarians Scripture.' The Shramana Faming said that since there was no record of the dynasty in which it was translated, how could it not be a forgery? Therefore, the emperor ordered the collection of all forged versions, to be gathered and forbidden from being discarded. During the reign of Empress Wu Zetian, the Shramana Huicheng requested that the 'Transforming the Barbarians Scripture' be destroyed according to the practice of the previous dynasty. The emperor ordered eight scholars to discuss this matter. During the reign of Emperor Zhongzong of the Tang Dynasty, the emperor ordered the destruction of the 'Transforming the Barbarians Scripture' and related murals and transformation paintings (Buddhist story paintings), and those who disobeyed would be punished. Devils and Heretical Parties Manichaeism and Zoroastrianism (Fire Worship): Initially, in Persia, there was a person named Suru Zhi who promoted Zoroastrianism. His disciples came to China to preach. In the fifth year of Zhenguan in the Tang Dynasty, their follower Mu Hu He Lu presented Zoroastrianism to the court. The emperor ordered the construction of the Daqin Temple in the capital. In the first year of Yanzai during the reign of Empress Wu Zetian, the Persian (envoy) Fu Duo Dan brought the Two Teachings Scripture (Manichaean scriptures) and other false teachings to the court. In the twentieth year of Kaiyuan during the reign of Emperor Xuanzong of the Tang Dynasty, he ordered that Manichaeism was fundamentally heretical and falsely claimed to be Buddhism. Since it was the teaching of the Western Barbarians, their followers could practice it themselves without being punished. In the fourth year of Tianbao, he ordered that all Persian temples in the two capitals (Chang'an, Luoyang) and various prefectures be renamed Daqin Temples. In the third year of Dali, he ordered that the Uyghurs and the prefectures of Jingzhou, Yangzhou, etc., who believed in Manichaeism could each build Dayun Bright Temples. In the sixth year of Dali, the Uyghurs requested the establishment of Mo Xie Temples (Manichaean temples) in Jingzhou, Yangzhou, Hongzhou, Yuezhou, and other places. Their followers wore white clothes and white hats. In the third year of Huichang, he ordered that all Manichaean temples in the world be abolished, and all seventy-two female Manichaeans in the capital were executed. The (Manichaeans) in the Uyghur region were exiled to various places. In the fifth year of Huichang, he ordered that two thousand people from Daqin (Nestorianism), Mu Hu (Zoroastrianism), and Zoroastrianism be forced to return to secular life. In the sixth year of Zhenming during the Liang Dynasty, the Manichaeans of Chenzhou rebelled and established Mu Yi as the emperor. The court sent troops to capture and kill them. Their followers did not eat meat, drank alcohol, gathered at night for lewd activities, and painted images of the demon king sitting and washing the Buddha's feet, claiming that the Buddha only spoke of Mahayana Buddhism, while theirs was the supreme Mahayana Buddhism. Bai Yun Lai, was in the Da Guan period of Emperor Huizong, from the West...

京寶應寺僧孔清覺居杭之白雲庵。立四果十地造論數篇。教於流俗。亦曰十地萊。覺海愚禪師辨之。有司流恩州。嘉泰二年。白雲庵沈智元自稱道民。進狀乞額。臣寮言。道民者吃菜事魔。所謂奸民者也。既非僧道童行。自植黨與千百為群。挾持祆教聾瞽愚俗。或以修橋砌路斂率民財。創立私庵為逋逃淵藪。乞將智元長流遠地。拆除庵宇以為傳習魔法之戒。奏可。

白蓮菜者。高宗紹興初。吳郡延祥院僧弟子元。依仿天臺出圓融四土圖。晨朝禮懺文。偈歌四句。佛念五聲勸男女修凈業。戒護生為尤謹。稱為白蓮導師。有以事魔論于有司者。流之江州。其徒展轉相教。至今為盛。

良渚曰。此三者皆假名佛教以誑愚俗。猶五行之有沴氣也。今摩尼尚扇於三山。而白蓮白雲處處有習之者。大氐不事葷酒。故易於裕足。而不殺物命。故近於為善。愚民無知皆樂趨之。故其黨不勸而自盛。甚至第宅姬妾。為魔女所誘入其眾中。以修懺唸佛為名。而實通姦穢。有識士夫宜加禁止。

毀法惡報

魏高貴鄉公。罽賓國王害師子尊者。白乳涌高數尺。王臂尋墮。七日命終。

晉安帝。曇無讖在涼譯經。后西歸。涼王遣人刺于路。王見神人以劍刺之。遂卒。

宋沙門惠琳著黑白論。與佛理相違。后

【現代漢語翻譯】 現代漢語譯本 京寶應寺的僧人孔清覺住在杭州的白雲庵。他創立了關於四果（Sotapanna, Sakadagami, Anagami, Arahat，聲聞乘的四個果位）和十地（菩薩修行過程中的十個階段）的理論，並向普通民眾傳授。這些理論也被稱為『十地萊』。覺海愚禪師對此進行了辨析，結果孔清覺被有關部門流放到恩州。嘉泰二年，白雲庵的沈智元自稱『道民』，上書請求賜予庵額。官員們說，所謂的『道民』是吃素菜、侍奉邪魔的人，也就是奸民。他們既不是僧人、道士，也不是童行，而是自己結黨營私，形成成百上千人的群體，挾持祆教（Zoroastrianism），矇蔽愚昧無知的百姓。他們或者以修建橋樑、道路為名，攤派百姓的錢財，或者創立私人庵堂，作為逃犯的藏身之所。請求將沈智元長期流放到邊遠地區，拆除庵堂，以此作為禁止傳習魔法的警戒。皇帝批準了這一請求。

白蓮菜的出現，始於高宗紹興初年，吳郡延祥院的僧人弟子元。他模仿天臺宗，創作了圓融四土圖（佛教中描述的四種不同的凈土），以及早晨禮懺的文書和偈頌四句，並以佛念五聲勸導男女信徒修習凈業。他尤其注重戒律和保護生命，被稱為『白蓮導師』。有人向有關部門舉報他從事邪魔活動，結果他被流放到江州。他的門徒輾轉相教，至今仍然盛行。

良渚評論說，這三者都是假借佛教的名義來欺騙愚昧無知的百姓，就像五行中的沴氣（有害的氣體）一樣。現在，摩尼教（Manichaeism）的勢力仍然在三山一帶活動，而修習白蓮教和白雲教的人也到處都是。這些人大多不沾葷腥和酒，所以容易富足；而且不殺害生物，所以接近於行善。愚昧的百姓無知，都樂於趨附他們，所以他們的黨羽不用勸說也會自然興盛。甚至有富貴人家的宅邸和姬妾，被魔女誘騙加入他們的行列，以修懺、唸佛為名，實際上卻進行著通姦淫穢的活動。有見識的士大夫應該加以禁止。

毀壞佛法的惡報

魏高貴鄉公時期，罽賓國（Kashmir）國王殺害了師子尊者（Simha），結果從屍體上涌出數尺高的白色乳汁，國王的手臂隨即掉落，七天後就死了。

晉安帝時期，曇無讖（Dharmaksema）在涼州翻譯佛經，後來要西歸。涼王派人刺殺他在路上。涼王看見神人以劍刺他，於是就死了。

宋朝的沙門惠琳撰寫了《黑白論》，與佛教的道理相違背，後來...

【English Translation】 English version The monk Kong Qingjue of Jing Bao'en Temple resided in Baiyun Hermitage in Hangzhou. He established several treatises on the Four Fruits (Sotapanna, Sakadagami, Anagami, Arahat, the four stages of enlightenment in the Sravaka path) and the Ten Grounds (the ten stages in the Bodhisattva path), teaching them to the common people. These theories were also called 'Ten Grounds Lai'. Zen Master Juehai Yu discerned them, resulting in Kong Qingjue being exiled to Enzhou by the authorities. In the second year of the Jiatai era, Shen Zhiyuan of Baiyun Hermitage, calling himself 'Daomin', submitted a petition requesting an official name for the hermitage. Officials said that the so-called 'Daomin' were people who ate vegetables and served demons, that is, treacherous people. They were neither monks, Taoists, nor novices, but formed their own cliques, creating groups of hundreds or thousands, holding Zoroastrianism, and deceiving ignorant and foolish people. They either levied people's wealth in the name of building bridges and roads, or established private hermitages as havens for fugitives. It was requested that Shen Zhiyuan be exiled to a remote area for a long time, and that the hermitage be demolished as a warning against practicing magic. The emperor approved this request.

The emergence of Bailian Cai (White Lotus Vegetarianism) began in the early years of the Shaoxing era of Emperor Gaozong, with the monk Dizi Yuan of Yanxiang Temple in Wujun. He imitated the Tiantai school, creating the 'Round and Harmonious Four Lands Diagram' (a Buddhist depiction of four different Pure Lands), as well as morning repentance texts and four-line verses, and encouraged male and female believers to cultivate pure karma with five sounds of Buddha recitation. He especially emphasized precepts and protecting life, and was called the 'White Lotus Teacher'. Someone reported to the authorities that he was engaged in demonic activities, resulting in his exile to Jiangzhou. His disciples taught each other in turn, and it is still prevalent today.

Liangzhu commented that these three are all using the name of Buddhism to deceive ignorant and foolish people, just like the harmful qi in the Five Elements. Now, the influence of Manichaeism is still active in the Three Mountains area, and there are people practicing White Lotus and White Cloud teachings everywhere. Most of these people do not consume meat or alcohol, so it is easy for them to be wealthy; and they do not kill living beings, so they are close to doing good. Ignorant people are unaware and are happy to flock to them, so their party will naturally flourish without persuasion. Even wealthy people's residences and concubines are lured by demon women to join their ranks, under the guise of practicing repentance and reciting Buddha, but in reality, they are engaging in adultery and obscenity. Knowledgeable scholars should prohibit them.

Evil Retribution for Destroying the Dharma

During the reign of the Duke of Gaogui Township of Wei, the King of Kashmir killed the Venerable Simha, resulting in white milk gushing out several feet high from the body, and the king's arm immediately fell off, and he died seven days later.

During the reign of Emperor An of Jin, Dharmaksema was translating Buddhist scriptures in Liangzhou, and later wanted to return west. The King of Liang sent someone to assassinate him on the road. The King of Liang saw a divine person stabbing him with a sword, and then he died.

The Shramana Huilin of the Song Dynasty wrote the 'Black and White Treatise', which contradicted the principles of Buddhism, and later...

感疾膚肉糜爛竟死。時以為叛教之報○簡靜寺尼用書經絹為兒衣。身瘡白蟲。號叫而死。

梁武帝。沙門智棱值寇還俗。道士孟悉達勸為黃冠。引佛教潤色諸道經。暮年為道士講西升經。忽失音舌卷。于座委頓而死○望蔡令。殺牛飲啖。臥佛堂上。白癩病死。

宋真宗。慈照聰禪師。郡守笞之。師。曰教他平地起骨堆。守全家死○神宗。王安石子雱資性險惡。既亡荷鐵枷告父。安石請以江寧園廬為僧寺(即半山寺)○徽宗宣和廢佛法。楊戩議廢太平興國寺。瘞佛像于殿基。已而戩病胸腹潰裂而死。○詔天下建神霄宮。太平州將拆承天寺。主議者石儀曹一子。為金甲神納於火曰。石某絕嗣。

佛祖統紀卷第五十四(終)

刊板後記

咸淳元年乙丑寓東湖月波山。始飭工刊統紀。至六年庚午冬。忽感喘嗽之疾。家林法眷棹船見邀。遂以十二月二十一日歸於福泉之故廬。是時尚有會要志四卷未能刊。於是乘病寫本。俾刊人畢其功。秋七月鋟事既備。擬辨紙印造萬部為最初流通。嘗計之刊板所費將萬券。而印造之本逾二十萬券。非高明識鑒有大財力者。則不能濟。當愿　佛祖聖賢冥密勸化當朝居位　王公大人。知有法門。共相激發。或一出己力。或轉化群賢。特輟余貲建立紙本。使統紀一書布

【現代漢語翻譯】 現代漢語譯本： 感染疾病導致面板肌肉糜爛最終死亡。當時人們認為是背叛佛教的報應。簡靜寺的尼姑用寫有經文的絹製作嬰兒的衣服，結果身上長滿白色的蟲子，在號叫中死去。 梁武帝時期，沙門智棱遇到盜賊后還俗。道士孟悉達勸他做道士，並引用佛教的詞語來潤色道教的經書。晚年為道士講解《西升經》，突然失音，舌頭捲起，在座位上倒地而死。望蔡縣令，殺牛飲酒吃肉，躺在佛堂上，得了白癩病而死。 宋真宗時期，慈照聰禪師被郡守鞭打。禪師說：『教他平地起骨堆（意指使其家破人亡）』。後來郡守全家都死了。宋神宗時期，王安石的兒子王雱，天性陰險惡毒，死後戴著鐵枷向父親告狀。王安石請求將江寧的園林改為僧寺（即半山寺）。宋徽宗宣和年間廢除佛法，楊戩提議廢除太平興國寺，將佛像埋在殿基之下。不久，楊戩得了胸腹潰爛的病而死。皇帝下詔在天下各地建造神霄宮，太平州的官員準備拆毀承天寺，主持這件事的石儀曹的一個兒子，被金甲神抓入火中，並說：『石某要絕後了。』 《佛祖統紀》卷第五十四（終） 刊板後記 咸淳元年乙丑年，我住在東湖月波山，開始整理刊印《統紀》。到咸淳六年庚午年冬天，忽然感到喘嗽的疾病。家裡的法眷用船來邀請我，於是我在十二月二十一日回到福泉的舊居。當時還有《會要志》四卷未能刊印。於是我帶病寫好稿本，讓刊印的人完成這項工作。秋天七月，刊印的準備工作已經完成。計劃印造一萬部作為最初的流通。曾經計算過，刊板的費用將近一萬緡，而印造的成本超過二十萬緡。如果不是高明有見識並且有雄厚財力的人，就無法完成。希望佛祖聖賢在冥冥之中勸化當朝的執政者、王公大人，讓他們瞭解佛法，共同激發善心。或者貢獻自己的力量，或者轉化其他賢人，特別拿出剩餘的錢財來建立紙本，使《統紀》一書廣為流傳。

【English Translation】 English version: Contracting a disease that caused the skin and flesh to fester and rot, ultimately leading to death. At the time, this was regarded as retribution for betraying the Buddhist faith. A nun from Jianjing Monastery used silk inscribed with sutras to make clothing for a baby, resulting in her body becoming infested with white worms, and she died screaming. During the reign of Emperor Wu of the Liang Dynasty, the monk Zhileng renounced his vows after encountering bandits. The Daoist Meng Xida encouraged him to become a Daoist priest and used Buddhist terminology to embellish Daoist scriptures. In his later years, while lecturing on the 'Xisheng Jing' (Scripture of Western Ascension) to Daoists, he suddenly lost his voice, his tongue curled up, and he collapsed and died on the spot. The magistrate of Wangcai County, who slaughtered oxen for food and drink and slept in the Buddha hall, died of white leprosy. During the reign of Emperor Zhenzong of the Song Dynasty, Chan Master Cizhao Cong was flogged by a prefect. The master said, 'Teach him to raise a pile of bones on flat ground (meaning to cause his family to be destroyed).' Later, the prefect's entire family died. During the reign of Emperor Shenzong of the Song Dynasty, Wang Pang, the son of Wang Anshi, was inherently treacherous and wicked. After his death, he appeared to his father wearing iron shackles to accuse him. Wang Anshi requested that his garden in Jiangning be converted into a monastery (i.e., Banshan Temple). During the Xuanhe era of Emperor Huizong of the Song Dynasty, Buddhism was abolished. Yang Jian proposed abolishing Taiping Xingguo Temple and burying the Buddha statues under the foundation of the hall. Soon after, Yang Jian contracted a disease that caused his chest and abdomen to ulcerate and he died. The emperor issued an edict to build Shenxiao Palaces throughout the realm. In Taiping Prefecture, officials were preparing to demolish Chengtian Temple. A son of Shi Yicao, who was in charge of the matter, was seized by a golden-armored deity and thrown into the fire, who said, 'The Shi family will be without descendants.' Chronicles of the Buddhist Patriarchs, Volume 54 (End) Postscript to the Printing In the first year of Xianchun (Yi Chou year), I resided at Moon Wave Mountain in East Lake and began to organize the printing of the 'Chronicles'. By the winter of the sixth year of Xianchun (Geng Wu year), I suddenly contracted a cough and asthma. My Dharma relatives invited me by boat, and on the twenty-first day of the twelfth month, I returned to my old residence in Fuquan. At that time, four volumes of the 'Essential Records' had not yet been printed. Therefore, I wrote the manuscript while ill, so that the printers could complete the work. In the seventh month of autumn, the printing preparations were completed. It was planned to print 10,000 copies for initial circulation. It was estimated that the cost of the printing plates would be nearly 10,000 strings of cash, and the cost of printing would exceed 200,000 strings of cash. This could not be accomplished without someone of great insight and substantial financial resources. It is my hope that the Buddhas and sages will secretly persuade the rulers and high officials of the current dynasty to understand the Dharma and inspire each other. Either contribute their own efforts or transform other virtuous people, and especially dedicate the remaining funds to establish a paper edition so that the book 'Chronicles' can be widely disseminated.

散寰海。是亦助　國行化之大端也。磐臥病日久。恐一旦怛化此志不申。故略述始終。尚祈后賢之克繼勝業者。維　佛維　祖宜當祐之以道。

咸淳辛末端午日　　　　志磐　書

【現代漢語翻譯】 現代漢語譯本：將佛法傳播到廣闊的世界各地，這也是幫助國家推行教化的重要舉措。志磐臥病已久，恐怕一旦去世就無法實現這個願望，所以簡略地敘述了事情的始末，希望後來的賢能之士能夠繼承並超越這項事業。愿佛和祖師保佑他們，以正道護佑他們。 咸淳辛未年端午日 志磐 書

【English Translation】 English version: Spreading the Dharma to the vast world is also a major undertaking to assist the country in promoting enlightenment. Zhi Pan has been ill in bed for a long time, and fears that once he passes away, this aspiration will not be fulfilled. Therefore, he briefly narrates the beginning and the end, hoping that later virtuous individuals can inherit and surpass this great work. May the Buddha and the Patriarchs bless them and protect them with the right path. Written by Zhi Pan on the Dragon Boat Festival, the Xinwei year of the Xianchun era.