T49n2036_佛祖歷代通載
大正藏第 49 冊 No. 2036 佛祖歷代通載
No. 2036
佛祖歷代通載序
浮圖氏之論世。動以大劫小劫為言。中國文字未通。蓋不可知也。摩騰竺法蘭至漢而後。釋迦佛之生滅。可以逆推其歲年。自是中國之人。得以華言記之。自天竺及旁近諸國東來者。莫盛于西晉。至於姚秦石趙等國。其人則鳩摩羅什佛圖澄那連耶舍曇無讖諸師。而東土卓絕奇偉之士。生肇融睿等相為羽翼。翻譯經義盡為華言。而佛理之精無不洞究。先覺之士至有逆知。其至理之未至者。佛學之行莫博於此時矣。彌天道安至於遠公闢地東南佛陀耶舍遠相從游而辟世。君子相依于離亂之世。乃若寶公雙林諸公起而說法。而佛學大盛于東南矣。若夫智者弘法華于天臺。三藏開般若於唐初。清涼廣華嚴於五臺。密公說圓覺于草堂。宣公嚴律教於南山。金剛啟秘密于天寶。大小三乘唯識等論。專門名家豪分縷析。汗牛充棟。學者千百。有皓首而不能窮極者焉。達磨之來則有五傳其衣。五宗斯立。同源異派自梁歷宋。謂之傳法正宗。我
國朝秘密之興義學之廣。亦前代之所未有。此其大略也。記載之書昔有寶林等傳。世久失傳。而傳燈之錄僧寶之史。僅及禪宗。若夫經論之師各傳於其教。宰臣外護因事而
【現代漢語翻譯】 現代漢語譯本： 關於佛陀（浮圖氏）論述世界的方式，動輒以大劫、小劫來計算時間。在中國文字尚未流通時，這些概念是無法理解的。自從摩騰（Mātan̄ga）和竺法蘭（Dharmaratna）來到漢朝之後，釋迦牟尼佛的生卒年月才得以推算。從此，中國人才得以用華語記錄佛陀的事蹟。從天竺（印度）及周邊各國東來的人中，西晉時期最為興盛。到了姚秦、石趙等國，出現了鳩摩羅什（Kumārajīva，意為『童壽』）、佛圖澄（Fotucheng，意為『覺圖』）、那連耶舍（Narendrayaśas，意為『名聞』）、曇無讖（Dharmakṣema，意為『法護』）等大師。而東土（中國）卓越傑出的人士，如僧肇（Sengzhao）、道融（Daorong）、慧睿（Huìruì）等，互相輔助，將經義翻譯成華語，佛理的精髓無不深入研究。先覺者甚至能預知未來。佛學的興盛，沒有哪個時期能超過此時。彌天道安（Dao'an）以及遠公（慧遠）在東南開闢凈土，佛陀耶舍（Buddhayasas，意為『覺明』）遠道而來追隨他們隱居。君子在亂世中互相依靠，寶公（寶誌禪師）、雙林大士（傅大士）等相繼出現說法，佛學在東南地區得以大盛。智者大師（智顗）在天臺山弘揚《法華經》，玄奘三藏（Xuanzang）在唐朝初年開創般若學，清涼澄觀（Chengguan）在五臺山廣弘《華嚴經》，密公（宗密）在草堂寺宣講《圓覺經》，宣律師（道宣）在南山嚴持律教，金剛智（Vajrabodhi，意為『金剛智』）在天寶年間開啟密教。大小乘、唯識等各種理論，都有專門的名家進行詳細分析，著作浩如煙海，學者眾多，甚至有人皓首窮經也無法窮盡。達磨（菩提達摩）來到中國后，經歷了五代傳衣，創立了五宗。這些宗派同源異流，從梁朝到宋朝，被稱為傳法正宗。我朝（宋朝）秘密教義的興起和義學的廣泛發展，也是前代所未有的。以上是大概情況。記載佛法的書籍，過去有《寶林傳》等，但年代久遠已經失傳。而《傳燈錄》、《僧寶傳》等史書，僅涉及禪宗。至於經論的法師，各自傳授其教義；宰相大臣等護法者，也因事而有所記載。
【English Translation】 English version: The way the Buddhas (Fútu shì) discuss the world often involves using large kalpas and small kalpas to calculate time. Before Chinese characters were widely used, these concepts were incomprehensible. It was not until Mātan̄ga and Dharmaratna arrived in the Han Dynasty that the birth and death years of Śākyamuni Buddha could be deduced. From then on, the Chinese were able to record the Buddha's deeds in Chinese. Among those who came from India (Tianzhú) and neighboring countries to the east, the Western Jin Dynasty was the most prosperous. During the Yao Qin and Shi Zhao dynasties, masters such as Kumārajīva (meaning 'youthful life'), Fotucheng (meaning 'enlightened figure'), Narendrayaśas (meaning 'famous glory'), and Dharmakṣema (meaning 'Dharma protector') appeared. Outstanding figures in the Eastern Land (China), such as Sengzhao, Daorong, and Huìruì, assisted each other in translating the scriptures into Chinese, and the essence of Buddhist principles was thoroughly studied. Those who were enlightened could even foresee the future. No period was more prosperous for the study of Buddhism than this time. Dao'an and Huiyuan pioneered Pure Land in the southeast, and Buddhayasas traveled far to follow them into seclusion. Gentlemen relied on each other in times of turmoil, and masters such as Baozhi and Fu Dashi appeared one after another to preach, and Buddhism flourished in the southeast. Zhiyi propagated the Lotus Sūtra on Mount Tiantai, Xuanzang initiated Prajna studies in the early Tang Dynasty, Chengguan widely promoted the Avataṃsaka Sūtra on Mount Wutai, Zongmi lectured on the Perfect Enlightenment Sūtra at Caotang Temple, Daoxuan strictly upheld the Vinaya teachings on Mount Nanshan, and Vajrabodhi initiated Esoteric Buddhism during the Tianbao era. Various theories of the Great Vehicle, Small Vehicle, and Consciousness-only were analyzed in detail by specialized experts, and the writings were vast. There were many scholars, and some even spent their entire lives studying them without being able to exhaust them. After Bodhidharma came to China, he passed down the robe for five generations and founded the five schools. These schools had the same origin but different branches, and from the Liang Dynasty to the Song Dynasty, they were called the orthodox lineage of Dharma transmission. The rise of Esoteric Buddhism and the widespread development of Yixue (Buddhist scholasticism) in our dynasty (Song Dynasty) were also unprecedented. The above is a general overview. Books recording Buddhism, such as the Baolin Zhuan, existed in the past, but have been lost due to their age. However, historical records such as the Transmission of the Lamp and the Biographies of Eminent Monks only cover the Chan school. As for the Dharma masters of the scriptures and treatises, they each transmitted their teachings; and the protector ministers, such as prime ministers and other officials, also recorded events as they occurred.
見錄。豈無遺闕。近世有為佛祖統紀者。擬諸史記書事無法。識者病焉。時則有若嘉興祥符禪寺住持華亭念常。得臨濟之旨于晦機之室。禪悅之外博及群書。乃取佛祖住世之本末。說法之因緣。譯經弘教之師。衣法嫡傳之裔。正流旁出散聖異僧。時君世主之所尊尚。王臣將相之所護持。論駁異同參考訛正。二十餘年始克成編。謂之佛祖歷代通載。凡二十二卷。其首卷則言彰所知論器世界情世界道果無為五論。則我
世祖皇帝時。
發思八帝師對
御之所陳說。是以冠諸篇首。其下則以天元甲子。紀世主之年。因時君之年。紀教門之事。去其繁雜謬妄。存其證信不誣。而佛道世道污隆盛衰。可並見於此矣。嗟夫十世古今不離當念。塵影起滅何足記哉。嘗見溈山有問于仰山。每有年代深遠之對。則亦憫先覺之無聞者乎。而法華一經。前劫后劫十號無二。又曰。觀彼久遠猶古今日。則此書宜在所取乎。至正元年六月十一日。微笑庵道人虞集序。
華亭梅屋常禪師本傳通載序
夫語言文字。載道之器。傳遠之用。歷千古微簡牘。何以紀事考實耶。
大成至聖。春秋作而賊亂懼。
大覺世尊。經律集而賢哲興。其五經六藝諸子百家。立言垂訓。后之來學明今酌古。游心仁義。非編冊
【現代漢語翻譯】 現代漢語譯本： 我看到了記錄。難道沒有遺漏和缺失嗎？近來有人編寫《佛祖統紀》，模仿《史記》，但書寫方式不合規範，有見識的人對此感到不滿。當時有嘉興祥符禪寺的住持，華亭人念常，從晦機禪師那裡領悟了臨濟宗的宗旨。他在禪悅之外，廣泛閱讀各種書籍。於是他選取了佛祖住世的始末，說法的因緣，翻譯經典、弘揚佛法的法師，衣缽正統傳承的後裔，正統分支旁出的人物，散聖和奇異的僧人，歷代君王和世主所尊崇的人物，王臣將相所護持的人物，對各種異同進行論辯，參考各種訛誤進行修正。花費了二十多年的時間才完成編纂，稱之為《佛祖歷代通載》，共二十二卷。它的首卷講述了彰所知論、器世界、情世界、道果、無為五論，這是我 世祖皇帝時， 發思八帝師對 皇帝所陳述的。因此將它放在篇首。其下則以天元甲子來記錄世主的年份，根據當時君王的年份，來記錄佛教的事情。去除其中的繁雜謬誤，保留其中可以驗證、不虛假的內容。這樣，佛道和世道的興衰盛衰，就可以同時在這本書中看到了。唉！十世古今不離當下的一念，塵世的影子起滅，又有什麼值得記載的呢？我曾經看到溈山問仰山，每次回答年代久遠的問題，也是憐憫先覺之人不被知曉嗎？而《法華經》一部經，前劫后劫，十號沒有差別。又說：『觀察那久遠的事情，就像古代和今天一樣。』那麼這本書應該有所取捨吧？至正元年六月十一日，微笑庵道人虞集序。 華亭梅屋常禪師《本傳通載序》 語言文字，是承載道的工具，是傳播久遠的用途。經歷千百年，如果沒有簡牘，又怎麼能記錄事情、考證事實呢？ 大成至聖孔子，編寫《春秋》而使作亂的人感到恐懼。 大覺世尊釋迦牟尼佛，彙集經律而使賢哲興起。五經六藝、諸子百家，都通過立言來垂訓，後來的學習者可以明白現在、借鑑古代，用心於仁義。如果不是編完成的書冊
【English Translation】 English version: I have seen the records. Are there no omissions or deficiencies? Recently, someone compiled the 'Comprehensive Record of Buddhas and Patriarchs', imitating 'Records of the Grand Historian', but the writing style is not standardized, and knowledgeable people are dissatisfied with this. At that time, there was Nianchang of Huating, the abbot of Xiangfu Zen Temple in Jiaxing, who understood the purpose of the Linji sect from Zen Master Huiji. In addition to Zen joy, he widely read various books. So he selected the beginning and end of the Buddha's life in the world, the causes and conditions of preaching, the masters who translated scriptures and promoted Buddhism, the descendants of the orthodox transmission of the Dharma robe, the people from orthodox branches, scattered saints and strange monks, the people respected by emperors and world masters of the past dynasties, and the people protected by kings, ministers, generals, and prime ministers, and debated various differences and corrected various errors. It took more than twenty years to complete the compilation, which is called 'Comprehensive Records of Buddhas and Patriarchs Through the Ages', with a total of twenty-two volumes. Its first volume tells about the five treatises of Manifest Knowledge Theory, Vessel World, Sentient World, Path Fruit, and Non-Action, which is what I During the reign of Emperor Shizu, Imperial Preceptor Phagspa presented to the Emperor. Therefore, it is placed at the beginning of the chapter. Below it, the year of the world master is recorded with the Tianyuan Jiazi, and the affairs of Buddhism are recorded according to the year of the current emperor. Remove the complicated fallacies and keep the verifiable and non-false content. In this way, the rise and fall of Buddhism and the world can be seen in this book at the same time. Alas! The ancient and modern of the ten worlds are inseparable from the present moment. What is worth recording about the arising and ceasing of the shadows of the dust? I once saw that when Guishan asked Yangshan, every time he answered questions about distant ages, was it also pitying the unknowing of the enlightened ones? And in the one sutra of the 'Lotus Sutra', there is no difference in the ten titles between the previous kalpa and the later kalpa. It also says: 'Observing that distant thing is like ancient times and today.' Then this book should be selective, right? Written by Yu Ji, a Taoist of Weixiao Hermitage, on June 11th of the first year of Zhizheng. Preface to the 'Comprehensive Record of the Original Biography' by Zen Master Chang of Meiwu, Huating Language and writing are tools for carrying the Tao and for spreading it far. After thousands of years, without bamboo slips, how can we record events and verify facts? Confucius, the Great Accomplished Sage, wrote 'Spring and Autumn Annals' and made those who caused chaos fear. The Great Awakened World Honored One, Shakyamuni Buddha, gathered the sutras and precepts and caused the wise and virtuous to rise. The Five Classics, Six Arts, and various schools of thought all use words to impart teachings, so that later learners can understand the present, learn from the past, and focus on benevolence and righteousness. If it were not compiled into books
之益乎。佛祖歷代通載。梅屋禪師之所作也。其文博其理明。敘事且實出入經典考正宗傳。殊有補於名教。至正辛巳。翰林道園虞公。序冠其首益尊韙之。禪師世居華亭。黃姓。父文祐。母楊氏。初祈嗣于觀世音。忽一夕夢僧龐眉雪發。稱大長老托宿焉。因而娠。至元壬午三月十有二日誕于夜。神光燭室異香襲人。逾日不散。既長喜焚香。孤坐。風骨秀異氣宇英爽。年十二懇父母求出家。母鐘愛之。誘以世務終莫奪其志。遂舍之。依平江圓明院體志。習經書尚倜儻。疏財慕義棲心律典。元貞乙未江淮總統所。授以文憑。剃髮受具。弱冠游江浙大叢林。博究群經。宿師碩德以禮為羅延之。皆撝謙弗就。至大戊申。佛智晦機和尚。自江西百丈。遷杭之凈慈。禪師往參承值上堂。佛智舉太原孚上座聞角聲因緣。頌云。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。有省于言下。投丈室呈所解。佛智頷之。遂俾掌記室。囑之曰。真吾教偉器。外護文苑之奇材也。服勤七年。延祐乙卯佛智遷徑山。禪師職后版。表率明年。
朝廷差官理治教門。承遴選瑞世嘉興祥符。至治癸亥夏五乘驛赴
京繕寫黃金
佛經。暇日得以觀光三都遊覽勝概。禮五臺曼殊室利。披燕金遺墟之跡。由以動司馬撰書之志
【現代漢語翻譯】 有什麼益處呢？《佛祖歷代通載》（Fozu Lidaitongzai）是梅屋禪師（Meiwu Chanshi）所作。其文辭廣博，其理精明，敘述事情既真實又出自經典，考證宗門傳承，對名教（Mingjiao，儒教）頗有補益。至正辛巳年，翰林道園虞公（Hanlin Daoyuan Yu Gong）作序放在書的首篇，更加推崇這本書。禪師世居華亭（Huating），姓黃，父親是文祐（Wenyou），母親是楊氏。當初向觀世音（Guanshiyin）祈求子嗣，忽然一夜夢見僧人龐眉雪發，自稱大長老（Dazhanglao）來托宿，因而懷孕。至元壬午年三月十二日夜裡出生，神光照亮房間，奇異的香氣瀰漫，過了幾天都不散去。長大后喜歡焚香，獨自靜坐，風度氣質秀美特異，氣宇英俊豪爽。十二歲時懇求父母允許他出家，母親鍾愛他，用世俗事務來勸誘他，始終不能改變他的志向，於是就捨棄了他。他依止平江圓明院（Pingjiang Yuanmingyuan）的體志（Tizhi）學習經書，崇尚灑脫，疏散錢財，仰慕道義，專心研究律典。《元貞》（Yuanzhen）乙未年，江淮總統所（Jianghuai Zongtongsuo）授予他文憑，剃髮受具足戒。二十歲左右遊歷江浙各大叢林，廣泛研究各種經典。年長的有德行的僧人以禮來羅致他，他都謙虛地推辭不就任。至大戊申年，佛智晦機和尚（Fozhi Huiji Heshang）從江西百丈（Jiangxi Baizhang）遷到杭州凈慈寺（Hangzhou Jingci Si），禪師前去參拜侍奉，正趕上佛智和尚上堂說法，佛智和尚舉太原孚上座（Taiyuan Fu Shangzuo）聽聞角聲的因緣，並作頌說：『琴生入滄海，太史游名山。從此揚州城外路，令嚴不許早開關。』禪師在言下有所領悟，到丈室呈上自己的理解，佛智和尚點頭認可。於是讓禪師掌管記室，告誡他說：『你真是我們教中的偉大器才，外護文苑的奇特材料啊。』禪師服勤七年。延祐乙卯年，佛智和尚遷往徑山（Jingshan），禪師負責刊印佛經，成為表率。第二年， 朝廷派遣官員治理教門，承辦遴選瑞世嘉興祥符寺（Ruishi Jiaxing Xiangfu Si），至治癸亥年夏五月乘坐驛站的馬車前往京城繕寫黃金佛經。空閑時得以觀光三大都市，遊覽各處勝景，禮拜五臺山（Wutai Shan）的曼殊室利（Manshushili，文殊菩薩），探訪燕京（Yanjing，北京）金朝遺址的遺蹟，因此萌動了司馬遷撰寫史書的志向。
【English Translation】 What benefit is there? The 'Comprehensive Records of Buddhas and Patriarchs Through the Ages' (Fozu Lidaitongzai) was written by Chan Master Meiwu (Meiwu Chanshi). Its writing is extensive, its reasoning clear, its narration of events both true and based on the scriptures, and its examination of the lineage of the Chan school is a great supplement to Confucianism (Mingjiao). In the year Xinsi of the Zhizheng era, the Hanlin scholar Yu Gong of Daoyuan (Hanlin Daoyuan Yu Gong) wrote a preface placed at the beginning of the book, further praising it. The Chan master lived in Huating (Huating), with the surname Huang. His father was Wenyou (Wenyou), and his mother was Yang. Initially, they prayed to Avalokiteśvara (Guanshiyin) for a son. Suddenly, one night, she dreamed of a monk with white eyebrows and snowy hair, claiming to be the Elder (Dazhanglao) seeking lodging, and thus she became pregnant. He was born on the twelfth day of the third month of the Renwu year of the Zhiyuan era, at night. Divine light illuminated the room, and a strange fragrance filled the air, not dissipating for days. As he grew, he loved to burn incense and sit alone. His demeanor was beautiful and unique, and his spirit was heroic and refreshing. At the age of twelve, he begged his parents to allow him to leave home. His mother loved him dearly and tried to persuade him with worldly affairs, but ultimately could not change his will, so she let him go. He relied on Tizhi (Tizhi) of Yuanming Monastery (Yuanmingyuan) in Pingjiang (Pingjiang) to study scriptures, admired chivalry, dispersed wealth, revered righteousness, and focused on studying the Vinaya. In the year Yiwei of the Yuanzhen era, the Jianghuai Commandery (Jianghuai Zongtongsuo) granted him a diploma, and he was tonsured and received the full precepts. Around the age of twenty, he traveled to the major monasteries of Jiangzhe, extensively studying various scriptures. Senior and virtuous monks tried to recruit him with courtesy, but he humbly declined. In the year Wushen of the Dazhi era, the monk Fozhi Huiji (Fozhi Huiji Heshang) moved from Baizhang (Baizhang) in Jiangxi (Jiangxi) to Jingci Monastery (Jingci Si) in Hangzhou (Hangzhou). The Chan master went to pay his respects and serve him, just as the monk Fozhi was giving a Dharma talk. The monk Fozhi cited the story of the Elder Fu of Taiyuan (Taiyuan Fu Shangzuo) hearing the sound of a horn, and composed a verse saying: 'The qin player enters the vast sea, the historian travels to famous mountains. From now on, on the road outside Yangzhou city, strict orders forbid opening the gates early.' The Chan master had an understanding upon hearing these words, and presented his understanding to the abbot's room. The monk Fozhi nodded in approval. Thus, he was made the head of the records room, and was told: 'You are truly a great vessel of our teaching, a unique talent for protecting the literary world.' The Chan master served diligently for seven years. In the year Yimao of the Yanyou era, the monk Fozhi moved to Jingshan (Jingshan), and the Chan master was responsible for printing Buddhist scriptures, becoming a model. The following year, The imperial court dispatched officials to govern the Buddhist community, and he was selected to manage the auspicious Xiangfu Monastery (Xiangfu Si) in Jiaxing (Jiaxing). In the summer of the year Guihai of the Zhizhi era, he traveled by express carriage to the capital to transcribe the golden Buddhist scriptures. In his spare time, he was able to visit the three major cities, tour various scenic spots, pay homage to Mañjuśrī (Manshushili, Wenshu Pusa) on Mount Wutai (Wutai Shan), and explore the ruins of the Jin dynasty in Yanjing (Yanjing, Beijing), thus inspiring him with the ambition of Sima Qian to write history.
。出入翰相之門討論墳典。升諸名師堂奧講解經章。如司徒云麓洪公別峰印公。皆尊愛之。
帝師命坐授食。聞大喜樂密乘之要。自京而回姑蘇。萬壽主席分半座以延說法。眾服其有德。自非宿有靈姿稟慧多生。曷以臻其明敏。著述祖禰彰顯正教。致公卿大人篤敬也耶。至大間愚執侍佛智。獲奉教於禪師。知梗概而序之。禪師諱念常。梅屋其號焉。至正四年三月。松江余山昭慶住持比丘覺岸謹序。
佛祖歷代通載凡例
一世祖皇帝玉音一百段。出弘教集。實帝師大臣欽承對旨。謹置於編。
一帝師所說彰所知論。冠于篇者尊之也。
一吾佛世尊未生以前時代。本不與書。欲便初學。卷自太古始。
一往古帝王。即位改元崩殂及僭國之主。宰臣護教尊法者。略見始末。余不書。
一帝王于聖教御製贊序及大臣碩儒撰述。其間有關大教者。皆具載焉。
一僧道對析論辨。詳收始末以備參考。
一世尊示滅之後。凡經百年必書。其于旃檀像及教被東土之年仿此。
一佛祖傳法偈。翻譯詳見梁大同六年。
一教門隆替。並依史籍編錄。使來學知有自焉。
一諸祖事實。備載於示寂之年。仿先經終義之例。
一屏山居士鳴道集說。凡二百一十
七篇。今錄一十九篇。蓋彰其識見耳。
一教門事要。異同訛正略加考定。據諸傳記摭集。不以私臆謬加論辨。或恐繁失於冗簡失於陋。以俟博雅之士。改而正之。
一太史公史記稱。黃帝三十八年。命風后定甲子。始因而編之。隨年列為橫歷于上。
佛祖歷代通載凡例。
佛祖歷代通載目錄
第一卷
(一)七佛偈(二)彰所知論器世界品(三)日輪(四)月輪(五)諸星宿(六)妙高山三十三天(七)情世界總有六種(八)人祖大梵(九)三末多王及諸王種(十)器世界壞(並贊)
第二卷
(一)盤古王 (二)天皇 (三)地皇 (四)人皇 (五)五紀 (六)有巢氏 (七)燧人氏 (八)伏羲氏 (九)社神 (十)神農氏 (十一)黃帝 (十二)少昊 (十三)顓頊 (十四)帝嚳 (十五)唐堯 (十六)虞舜 (十七)夏后氏 (十八)殷湯 (十九)周文王 (二十)武王 (二十一)成王(立七廟制) (二十二)稷神 (二十三)四國諸侯 (二十四)康王
第三卷
(一)周昭王(二)世尊示降生(三)世尊示出家
(四)穆王(五)世尊示成道(六)瑞像緣起(七)世尊示說法(八)世尊示涅槃
(九
【現代漢語翻譯】 現代漢語譯本 原本有七篇，現在收錄十九篇，主要是爲了彰顯其中的見識。
關於教門的事項，對於其中的異同、訛誤和正確之處略加考證，根據各種傳記進行摘錄，不以個人的臆想妄加評論和辨析。或許會擔心內容繁瑣導致冗長，或者過於簡略顯得粗陋，希望有學識淵博的人士能夠修改並匡正。
《太史公史記》中記載，黃帝在位第三十八年，命令風后制定甲子歷，於是開始沿用並編纂。每年都將年份橫向排列在上方。
《佛祖歷代通載》凡例。
《佛祖歷代通載》目錄
第一卷
（一）七佛偈（Qifo Ji，七位佛陀的偈語）（二）彰所知論器世界品（Zhang Suozhi Lun Qi Shijie Pin，彰所知論關於器世界的章節）（三）日輪（Rilun，太陽）（四）月輪（Yuelun，月亮）（五）諸星宿（Zhu Xingxiu，眾星）（六）妙高山三十三天（Miaogao Shan Sanshisan Tian，須彌山和三十三天）（七）情世界總有六種（Qing Shijie Zong You Liu Zhong，有情眾生的世界總共有六種）（八）人祖大梵（Renzu Dafan，人類的始祖大梵天）（九）三末多王及諸王種（Sanmo Duo Wang Ji Zhu Wang Zhong，三末多王和各位國王的後代）（十）器世界壞（並贊）（Qi Shijie Huai (bing Zan)，器世界的毀滅（以及讚頌））
第二卷
（一）盤古王（Pangu Wang，盤古）（二）天皇（Tianhuang，天皇）（三）地皇（Dihuang，地皇）（四）人皇（Renhuang，人皇）（五）五紀（Wuji，五紀）（六）有巢氏（Youchao Shi，有巢氏）（七）燧人氏（Suiren Shi，燧人氏）（八）伏羲氏（Fuxi Shi，伏羲）（九）社神（She Shen，社神）（十）神農氏（Shennong Shi，神農）（十一）黃帝（Huangdi，黃帝）（十二）少昊（Shaohao，少昊）（十三）顓頊（Zhuanxu，顓頊）（十四）帝嚳（Diku，帝嚳）（十五）唐堯（Tangyao，唐堯）（十六）虞舜（Yushun，虞舜）（十七）夏后氏（Xiahou Shi，夏后氏）（十八）殷湯（Yintang，殷湯）（十九）周文王（Zhou Wenwang，周文王）（二十）武王（Wuwang，武王）（二十一）成王（立七廟制）（Chengwang (Li Qi Miao Zhi)，成王（建立七廟制度））（二十二）稷神（Ji Shen，稷神）（二十三）四國諸侯（Siguo Zhuhou，四國諸侯）（二十四）康王（Kangwang，康王）
第三卷
（一）周昭王（Zhou Zhaowang，周昭王）（二）世尊示降生（Shizun Shi Jiangsheng，世尊示現降生）（三）世尊示出家（Shizun Shi Chujia，世尊示現出家）
（四）穆王（Muwang，穆王）（五）世尊示成道（Shizun Shi Chengdao，世尊示現成道）（六）瑞像緣起（Ruixiang Yuanqi，瑞像的緣起）（七）世尊示說法（Shizun Shi Shuofa，世尊示現說法）（八）世尊示涅槃（Shizun Shi Niepan，世尊示現涅槃）
（九）
【English Translation】 English version Originally there were seven chapters, but now nineteen chapters are recorded, mainly to highlight the knowledge and insights within.
Regarding the important matters of the teachings, a slight examination and determination has been made regarding the similarities and differences, errors and corrections. Extractions are based on various biographies, without presumptuous personal opinions or debates. There is concern that excessive detail may lead to verbosity, or excessive brevity may lead to crudeness. It is hoped that scholars with broad knowledge can modify and correct it.
The 'Records of the Grand Historian' by Sima Qian states that in the thirty-eighth year of the Yellow Emperor's reign, he ordered Fenghou to establish the Jiazi calendar, and thus it began to be used and compiled. Each year, the years are arranged horizontally at the top.
Preface to 'Comprehensive Record of Buddhas and Patriarchs through the Ages'.
Table of Contents of 'Comprehensive Record of Buddhas and Patriarchs through the Ages'
Volume One
(1) Verses of the Seven Buddhas (Qifo Ji) (Verses of the Seven Buddhas) (2) Chapter on the World of Vessels from 'Treatise Manifesting What is Known' (Zhang Suozhi Lun Qi Shijie Pin) (Chapter on the World of Vessels from 'Treatise Manifesting What is Known') (3) Sun Disc (Rilun) (The Sun) (4) Moon Disc (Yuelun) (The Moon) (5) Various Constellations (Zhu Xingxiu) (Various Stars) (6) Mount Meru and the Thirty-three Heavens (Miaogao Shan Sanshisan Tian) (Mount Meru and the Thirty-three Heavens) (7) The Sentient World Has Six Types in Total (Qing Shijie Zong You Liu Zhong) (The Sentient World Has Six Types in Total) (8) Great Brahma, the Ancestor of Humanity (Renzu Dafan) (Great Brahma, the Ancestor of Humanity) (9) King Sanmatta and the Lineage of Various Kings (Sanmo Duo Wang Ji Zhu Wang Zhong) (King Sanmatta and the Lineage of Various Kings) (10) Destruction of the World of Vessels (with Praise) (Qi Shijie Huai (bing Zan)) (Destruction of the World of Vessels (with Praise))
Volume Two
(1) King Pangu (Pangu Wang) (Pangu) (2) Heavenly Sovereign (Tianhuang) (Heavenly Sovereign) (3) Earthly Sovereign (Dihuang) (Earthly Sovereign) (4) Human Sovereign (Renhuang) (Human Sovereign) (5) Five Epochs (Wuji) (Five Epochs) (6) Youchao Clan (Youchao Shi) (Youchao Clan) (7) Suiren Clan (Suiren Shi) (Suiren Clan) (8) Fuxi Clan (Fuxi Shi) (Fuxi) (9) God of the Soil (She Shen) (God of the Soil) (10) Shennong Clan (Shennong Shi) (Shennong) (11) Yellow Emperor (Huangdi) (Yellow Emperor) (12) Shaohao (Shaohao) (Shaohao) (13) Zhuanxu (Zhuanxu) (Zhuanxu) (14) Emperor Ku (Diku) (Emperor Ku) (15) Emperor Yao (Tangyao) (Emperor Yao) (16) Emperor Shun (Yushun) (Emperor Shun) (17) Xiahou Clan (Xiahou Shi) (Xiahou Clan) (18) Yin Tang (Yintang) (Yin Tang) (19) King Wen of Zhou (Zhou Wenwang) (King Wen of Zhou) (20) King Wu (Wuwang) (King Wu) (21) King Cheng (Establishment of the Seven Temples System) (Chengwang (Li Qi Miao Zhi)) (King Cheng (Establishment of the Seven Temples System)) (22) God of Millet (Ji Shen) (God of Millet) (23) Lords of the Four States (Siguo Zhuhou) (Lords of the Four States) (24) King Kang (Kangwang) (King Kang)
Volume Three
(1) King Zhao of Zhou (Zhou Zhaowang) (King Zhao of Zhou) (2) The World Honored One Shows His Descent (Shizun Shi Jiangsheng) (The World Honored One Shows His Descent) (3) The World Honored One Shows His Renunciation (Shizun Shi Chujia) (The World Honored One Shows His Renunciation)
(4) King Mu (Muwang) (King Mu) (5) The World Honored One Shows His Attainment of the Way (Shizun Shi Chengdao) (The World Honored One Shows His Attainment of the Way) (6) Origin of Auspicious Images (Ruixiang Yuanqi) (Origin of Auspicious Images) (7) The World Honored One Shows His Dharma Teaching (Shizun Shi Shuofa) (The World Honored One Shows His Dharma Teaching) (8) The World Honored One Shows His Nirvana (Shizun Shi Niepan) (The World Honored One Shows His Nirvana)
(9)
)孝王(十)第一祖摩訶迦葉(十一)秦非子
(十二)厲王(十三)二祖阿難(十四)上座大眾二部
(十五)宣王(十六)三祖商那和修(十七)王殺杜伯感報
(十八)平王(十九)四祖優波鞠多
(二十)莊王(二十一)五祖提多迦
(二十二)襄王(二十三)六祖彌遮迦
(二十四)定王(二十五)老聃生於楚(二十六)七祖婆須密
(二十七)靈王(二十八)孔子生於魯
(二十九)景王(三十)八祖佛陀難提
(三十一)敬王(三十二)九祖伏馱密多
(三十三)貞定王(三十四)十祖脅尊者
第四卷
(一)周安王(二)十一祖富那耶舍
(三)顯王(四)十二祖馬鳴大士
(五)𧹞王(六)十三祖迦毗摩羅
(七)秦始皇(八)室利防等十八化人(九)十四祖龍樹尊者
(十)西漢文帝(十一)十五祖迦那提婆
(十二)武帝(十三)十六祖羅睺羅多
(十四)昭帝(十五)十七祖僧迦難提
(十六)宣帝(十七)論師無著天親
(十八)成帝(十九)十八祖伽耶舍多
(二十)新室王莽(二十一)十九祖鳩摩羅多
(二十二)東漢明帝(二十三)帝
【現代漢語翻譯】 現代漢語譯本： 孝王（十），第一祖摩訶迦葉（Mahākāśyapa）（十一），秦非子 厲王（十二），第二祖阿難（Ānanda）（十三），上座部大眾二部 宣王（十五），第三祖商那和修（Śāṇavāsa）（十六），王殺杜伯感報 平王（十八），第四祖優波鞠多（Upagupta）（十九） 莊王（二十），第五祖提多迦（Dhitika）（二十一） 襄王（二十二），第六祖彌遮迦（Micchaka）（二十三） 定王（二十四），老聃生於楚（二十五），第七祖婆須密（Vasumitra）（二十六） 靈王（二十七），孔子生於魯（二十八） 景王（二十九），第八祖佛陀難提（Buddhanandi）（三十） 敬王（三十一），第九祖伏馱密多（Buddhamitra）（三十二） 貞定王（三十三），第十祖脅尊者（Pārśva）（三十四） 第四卷 周安王（一），第十一祖富那耶舍（Puṇyayaśas）（二） 顯王（三），第十二祖馬鳴大士（Aśvaghoṣa）（四） 𧹞王（五），第十三祖迦毗摩羅（Kapimala）（六） 秦始皇（七），室利防等十八化人（Śrīta）（八），第十四祖龍樹尊者（Nāgārjuna）（九） 西漢文帝（十），第十五祖迦那提婆（Kāṇadeva）（十一） 武帝（十二），第十六祖羅睺羅多（Rāhulata）（十三） 昭帝（十四），第十七祖僧迦難提（Saṃghanandi）（十五） 宣帝（十六），論師無著天親（Asaṅga, Vasubandhu）（十七） 成帝（十八），第十八祖伽耶舍多（Gayaśata）（十九） 新室王莽（二十），第十九祖鳩摩羅多（Kumārata）（二十一） 東漢明帝（二十二），帝（二十三）
【English Translation】 English version: King Xiao (10), First Ancestor Mahākāśyapa (Great Kāśyapa) (11), Fei Zi of Qin King Li (12), Second Ancestor Ānanda (Joy) (13), Two Divisions of the Sthavira School King Xuan (15), Third Ancestor Śāṇavāsa (Dweller of Hemp Clothes) (16), The King Kills Du Bo and Receives Retribution King Ping (18), Fourth Ancestor Upagupta (Close Guard) (19) King Zhuang (20), Fifth Ancestor Dhitika (Wise) (21) King Xiang (22), Sixth Ancestor Micchaka (Deceptive) (23) King Ding (24), Lao Dan was born in Chu (25), Seventh Ancestor Vasumitra (Friend of Wealth) (26) King Ling (27), Confucius was born in Lu (28) King Jing (29), Eighth Ancestor Buddhanandi (Joy of Buddha) (30) King Jing (31), Ninth Ancestor Buddhamitra (Friend of Buddha) (32) King Zhen Ding (33), Tenth Ancestor Pārśva (Side) (34) Volume Four King An of Zhou (1), Eleventh Ancestor Puṇyayaśas (Glory of Merit) (2) King Xian (3), Twelfth Ancestor Aśvaghoṣa (Horse Cry) (4) King 𧹞 (5), Thirteenth Ancestor Kapimala (Garland of Monkey) (6) Qin Shi Huang (7), Śrīta and other Eighteen Transformation People (8), Fourteenth Ancestor Nāgārjuna (Dragon Tree) (9) Emperor Wen of the Western Han (10), Fifteenth Ancestor Kāṇadeva (One-Eyed God) (11) Emperor Wu (12), Sixteenth Ancestor Rāhulata (Rāhula Creeper) (13) Emperor Zhao (14), Seventeenth Ancestor Saṃghanandi (Joy of the Sangha) (15) Emperor Xuan (16), Treatise Masters Asaṅga and Vasubandhu (Immovable, Heavenly Kin) (17) Emperor Cheng (18), Eighteenth Ancestor Gayaśata (Hundred Gaya) (19) Wang Mang of the Xin Dynasty (20), Nineteenth Ancestor Kumārata (Youth) (21) Emperor Ming of the Eastern Han (22), Emperor (23)
夢金人(二十四)教流東土(二十五)摩騰竺法蘭(二十六)釋道比較焚經(二十七)二十祖阇夜多
第五卷
(一)安帝(二)二十一祖婆修盤頭
(三)桓帝(四)安世高至洛(五)二十二祖摩拏羅
(六)靈帝(七)竺佛朔至洛(八)黃巾作叛
(九)獻帝(十)牟子理惑論(十一)漢史范曄論釋(十二)袁宏論佛(十三)康猛竺大力至京(十四)二十三祖鶴勒那(十五)道始作靈寶醮章
(十六)三國魏文帝
(十七)蜀先生
(十八)吳大帝(十九)維祇難支謙
(二十)明帝(二十一)曹植傳
(二十二)齊王芳(二十三)康僧會至吳(二十四)吳闞澤論佛(二十五)二十四祖師子尊者(二十六)曇摩迦羅等傳律
(二十七)高貴鄉公(二十八)罽賓賊亂累釋
(二十九)陳留王(三十)沙門朱士衡講經始
第六卷
(一)西晉武帝(二)吳皓毀神祠及梵宇(三)竺法護至京(論)(四)育王塔緣起
(五)惠帝(十六國附見)(六)鮑靖撰三皇經(七)竺耆域至洛
(八)愍帝(九)維衛迦葉石像至吳
(十)元帝(有敘)(十一)沙門吉友至建康
(十二)明帝(十三)二十五祖
【現代漢語翻譯】 現代漢語譯本 第五卷 (一)安帝（東漢皇帝） (二)二十一祖婆修盤頭 (三)桓帝（東漢皇帝） (四)安世高至洛（安世高抵達洛陽） (五)二十二祖摩拏羅 (六)靈帝（東漢皇帝） (七)竺佛朔至洛（竺佛朔抵達洛陽） (八)黃巾作叛（黃巾起義爆發） (九)獻帝（東漢皇帝） (十)牟子理惑論（牟融所著的《理惑論》） (十一)漢史范曄論釋（《後漢書》作者范曄對佛教的評論） (十二)袁宏論佛（袁宏對佛教的評論） (十三)康猛竺大力至京（康猛、竺大力抵達京城） (十四)二十三祖鶴勒那 (十五)道始作靈寶醮章（道教開始製作靈寶齋醮的章表） (十六)三國魏文帝 (十七)蜀先生 (十八)吳大帝（三國時期吳國的皇帝） (十九)維祇難支謙 (二十)明帝（三國時期魏國的皇帝） (二十一)曹植傳（曹植的傳記） (二十二)齊王芳（曹魏的皇帝） (二十三)康僧會至吳（康僧會抵達吳國） (二十四)吳闞澤論佛（吳國闞澤對佛教的評論） (二十五)二十四祖師子尊者 (二十六)曇摩迦羅等傳律（曇摩迦羅等人翻譯戒律） (二十七)高貴鄉公（曹魏的皇帝） (二十八)罽賓賊亂累釋（罽賓發生叛亂，多次平息） (二十九)陳留王（曹魏的皇帝） (三十)沙門朱士衡講經始（沙門朱士衡開始講經） 第六卷 (一)西晉武帝 (二)吳皓毀神祠及梵宇（吳皓毀壞神祠和佛教寺廟） (三)竺法護至京(論)（竺法護抵達京城並進行討論） (四)育王塔緣起（阿育王塔的起源） (五)惠帝（西晉皇帝）（十六國附見） (六)鮑靖撰三皇經（鮑靖撰寫《三皇經》） (七)竺耆域至洛（竺耆域抵達洛陽） (八)愍帝（西晉皇帝） (九)維衛迦葉石像至吳（維衛佛、迦葉佛的石像運到吳國） (十)元帝（東晉皇帝）（有敘） (十一)沙門吉友至建康（沙門吉友抵達建康） (十二)明帝（東晉皇帝） (十三)二十五祖
【English Translation】 English version Volume 5 (1) Emperor An (of the Eastern Han Dynasty) (2) The 21st Patriarch, Vasubandhu (3) Emperor Huan (of the Eastern Han Dynasty) (4) An Shih-kao arrives in Luoyang (5) The 22nd Patriarch, Manoratha (6) Emperor Ling (of the Eastern Han Dynasty) (7) Zhu Fo-shuo arrives in Luoyang (8) The Yellow Turban Rebellion erupts (9) Emperor Xian (of the Eastern Han Dynasty) (10) Mouzi's 'Treatise on Dispelling Doubts' (11) Han historian Fan Ye's commentary on Buddhism (12) Yuan Hong's discourse on Buddhism (13) Kang Meng and Zhu Da-li arrive in the capital (14) The 23rd Patriarch, Haklenayasa (15) Taoists begin composing Lingbao ritual texts (16) Emperor Wen of the Wei Kingdom (Three Kingdoms period) (17) Master of Shu (18) Emperor Da of Wu (Three Kingdoms period) (19) Vighna and Zhi Qian (20) Emperor Ming (of the Wei Kingdom, Three Kingdoms period) (21) Biography of Cao Zhi (22) King Fang of Qi (Cao Wei dynasty) (23) Kang Senghui arrives in Wu (24) Kan Ze of Wu discusses Buddhism (25) The 24th Patriarch, Simha (26) Dharmakala and others transmit the Vinaya (monastic rules) (27) Duke Gaoguixiang (Cao Wei dynasty) (28) Rebellions in Kashmir are repeatedly quelled (29) King of Chenliu (Cao Wei dynasty) (30) The Shramana Zhu Shi-heng begins lecturing on the scriptures Volume 6 (1) Emperor Wu of the Western Jin Dynasty (2) Wu Hao destroys shrines and Buddhist temples (3) Zhu Fa-hu arrives in the capital (discussion) (4) The origin of the Ashoka Pagoda (5) Emperor Hui (of the Western Jin Dynasty) (Sixteen Kingdoms period included) (6) Bao Jing compiles the 'Three Sovereigns Scripture' (7) Zhu Qi-yu arrives in Luoyang (8) Emperor Min (of the Western Jin Dynasty) (9) Statues of Vipassī and Kassapa Buddhas arrive in Wu (10) Emperor Yuan (of the Eastern Jin Dynasty) (with preface) (11) The Shramana Ji You arrives in Jiankang (12) Emperor Ming (of the Eastern Jin Dynasty) (13) The 25th Patriarch
婆舍斯多
(十四)成帝(十五)三藏惠理至杭(十六)庾冰議令僧拜俗(十七)何充議不應拜俗
(十八)穆帝(十九)佛圖澄示寂(論)(二十)釋涉公入寂(二十一)沙門於法開醫術
(二十二)哀帝(二十三)詔竺潛講經(二十四)詔支遁繼講(二十五)郄超慕佛
(二十六)廢帝(二十七)釋道安法師(論)(二十八)孫綽(二十九)許詢(三十)桓溫末年奉法
(三十一)簡文帝(三十二)詔法曠禳星
第七卷
(一)東晉武帝(二)東林惠遠法師(三)劉遺民卒(四)符秦德星現獲安什(五)秦主姚萇感報(六)北魏道武皇帝(七)二十六祖不如密多
(八)安帝 (九)太山竺僧朗 (十)北魏興佛教詔 (十一)羅什法師(論) (十二)道䂮僧正 (十三)道融與婆羅門辯論 (十四)道恒道標抗錶行道 (十五)僧睿四海僧望 (十六)僧肇詳定經論 (十七)天竺弗多羅尊者 (十八)佛陀耶舍尊者 (十九)柏玄下書令僧拜俗 (二十)沙門不敬王者論(五) (二十一)佛馱跋陀被擯 (二十二)招淵明入社 (二十三)法果初受封爵
(二十四)法顯西天取經始(二十五)三藏曇無讖至姑臧(二十六)道生法師豎石為徒
{ "translations": [ "現代漢語譯本", "婆舍斯多（Vasista）：", "", "（十四）成帝（Emperor Cheng）：", "（十五）三藏惠理（Tripitaka Huili）至杭（Hangzhou）：", "（十六）庾冰（Yu Bing）議令僧拜俗：庾冰提議讓僧侶向世俗之人跪拜。", "（十七）何充（He Chong）議不應拜俗：何充認為僧侶不應該向世俗之人跪拜。", "", "（十八）穆帝（Emperor Mu）：", "（十九）佛圖澄（Fotucheng）示寂（入滅）（論）：佛圖澄圓寂（討論）。", "（二十）釋涉公（Shi Shegong）入寂：釋涉公圓寂。", "（二十一）沙門於法開（Shramana Yu Fakai）醫術：沙門於法開精通醫術。", "", "（二十二）哀帝（Emperor Ai）：", "（二十三）詔竺潛（Zhu Qian）講經：皇帝下詔讓竺潛講解佛經。", "（二十四）詔支遁（Zhi Dun）繼講：皇帝下詔讓支遁繼續講解佛經。", "（二十五）郄超（Qie Chao）慕佛：郄超仰慕佛法。", "", "（二十六）廢帝（Emperor Fei）：", "（二十七）釋道安法師（Shi Dao'an）(論)：釋道安法師（討論）。", "（二十八）孫綽（Sun Chuo）：", "（二十九）許詢（Xu Xun）：", "（三十）桓溫（Huan Wen）末年奉法：桓溫晚年信奉佛法。", "", "（三十一）簡文帝（Emperor Jianwen）：", "（三十二）詔法曠（Fa Kuang）禳星：皇帝下詔讓法曠祭祀星辰以祈求消災。", "", "第七卷", "", "（一）東晉武帝（Emperor Wu of the Eastern Jin Dynasty）：", "（二）東林惠遠法師（Donglin Huiyuan）：東林寺的惠遠法師。", "（三）劉遺民（Liu Yimin）卒：劉遺民去世。", "（四）符秦（Fu Qin）德星現獲安什（An Shi）：前秦出現吉星，獲得了鳩摩羅什。", "（五）秦主姚萇（Yao Chang）感報：前秦的統治者姚萇心懷感恩。", "（六）北魏道武皇帝（Emperor Daowu of the Northern Wei Dynasty）：", "（七）二十六祖不如密多（Twenty-sixth Patriarch Asvaghosa）：禪宗第二十六祖阿濕縛瞿沙。", "", "（八）安帝（Emperor An）：", "（九）太山竺僧朗（Taishan Zhu Senglang）：泰山的竺僧朗。", "（十）北魏興佛教詔：北魏振興佛教的詔令。", "（十一）羅什法師（Kumarajiva）（論）：鳩摩羅什法師（討論）。", "（十二）道䂮（Dao Biao）僧正：道䂮擔任僧正。", "（十三）道融（Dao Rong）與婆羅門（Brahman）辯論：道融與婆羅門辯論。", "（十四）道恒（Dao Heng）道標（Dao Biao）抗錶行道：道恒、道標上書朝廷以弘揚佛法。", "（十五）僧睿（Seng Rui）四海僧望：僧睿是四海眾僧所仰望的人。", "（十六）僧肇（Seng Zhao）詳定經論：僧肇詳細地考訂佛經和論著。", "（十七）天竺弗多羅尊者（Dharatrata）：來自印度的弗多羅尊者。", "（十八）佛陀耶舍尊者（Buddhayasas）：佛陀耶舍尊者。", "（十九）柏玄（Bai Xuan）下書令僧拜俗：柏玄下令讓僧侶向世俗之人跪拜。", "（二十）沙門不敬王者論（On Why Monks Do Not Bow to Kings）（五）：《沙門不敬王者論》（第五部分）。", "（二十一）佛馱跋陀（Buddhabhadra）被擯：佛馱跋陀被驅逐。", "（二十二）招淵明（Yuanming）入社：邀請陶淵明加入社團。", "（二十三）法果（Fa Guo）初受封爵：法果最初接受封賞。", "", "（二十四）法顯（Faxian）西天取經始：法顯開始前往西天（印度）取經。", "（二十五）三藏曇無讖（Dharmakshema）至姑臧（Guzang）：三藏法師曇無讖到達姑臧。", "（二十六）道生法師（Dao Sheng）豎石為徒：道生法師立石為徒，對著石頭講經。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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(二十七)恭帝(二十八)北魏崔浩薦寇謙之(論)(二十九)玄高禪師被譖(三十)齊著作魏收佛老志
第八卷
(一)宋文帝 (二)神僧杯渡 (三)求那跋陀羅入朝 (四)帝幸大莊嚴寺 (五)謝靈運伏誅 (六)求那跋摩三藏 (七)蕭京尹請制建寺像 (八)帝幸曲水 (九)惠琳叛教獲報(論) (十)詔法瑗主天保寺 (十一)浩譖太子及僧玄高 (十二)魏寇謙之修張魯術 (十三)魏武詔誅天下沙門 (十四)魏武受箓建靚輪宮 (十五)魏崔皓伏誅(論) (十六)沙門曇始至魏救法 (十七)魏又下詔復釋
(十八)武帝(十九)二十七祖般若多羅(二十)詔求那跋陀羅(二十一)詔道猷為新安法主(二十二)中興寺寶亮法師(二十三)羌人高阇反累釋(二十四)右司陳僧拜俗(二十五)朱靈期遇聖僧(二十六)姚興欽重僧導
(二十七)廢帝(二十八)疏勒王送佛衣
(二十九)明帝(三十)寶誌大士(三十一)康居邵碩公(三十二)詔僧瑾為僧正(三十三)魏史釋老志
(三十四)齊太祖(三十五)帝幸僧遠所居
(三十六)武帝 (三十七)敕法獻為僧主 (三十八)玄暢首述華嚴疏(論) (三十九)寶誌獄中顯化 (四十)曇
超為龍說法 (四十一)顧歡夷夏論 (四十二)司徒袁粲駁夷夏論 (四十三)孟景翼正一論 (四十四)張融作門律辟之(論) (四十五)魏詔度僧尼
(四十六)東昏侯(四十七)陳顯明造步虛經
(四十八)和帝(四十九)僧伽跋陀羅律藏
第九卷
(一)梁武帝 (二)陶弘景造太清經 (三)詔志公任便宣化 (四)郗氏夫人求懺 (五)帝舍邪歸正愿文 (六)何點何胤不仕 (七)帝注大品命法雲講 (八)魏主尚釋 (九)詔僧旻講勝鬘經 (十)帝制涅盤疏序 (十一)宗廟祭祀戒殺 (十二)沈休文中食論 (十三)魏胡太后建寺 (十四)惠皎著高僧傳 (十五)僧朗及道英神異 (十六)帝受歸戒 (十七)僧達入水觀 (十八)僧藏諫帝律僧 (十九)藏登御座 (二十)魏評釋道 (二十一)魏書佛老志 (二十二)初祖達磨大師(論) (二十三)昭明太子 (二十四)劉勰出家 (二十五)雙林傅大士 (二十六)惠約法師 (二十七)高王經緣起 (二十八)譯佛祖偈始末 (二十九)隱士阮孝緒 (三十)古今書籍之數 (三十一)逆賊侯景反 (三十二)梁史魏徴論
(三十三)簡文帝(三十四)北齊臺宗惠文禪師
(三十五)元
【現代漢語翻譯】 現代漢語譯本 超為龍說法 (四十一)：記錄了超為龍的說法。 顧歡《夷夏論》 (四十二)：記錄了顧歡所著的《夷夏論》。 司徒袁粲駁《夷夏論》 (四十三)：記錄了司徒袁粲駁斥《夷夏論》的觀點。 孟景翼《正一論》 (四十四)：記錄了孟景翼所著的《正一論》。 張融作《門律》辟之 (論) (四十五)：記錄了張融創作《門律》來駁斥《正一論》。 魏詔度僧尼 (四十六)：記錄了北魏下詔允許僧尼出家。 東昏侯 (四十七)：記錄了關於東昏侯的事情。 陳顯明造《步虛經》 (四十八)：記錄了陳顯明創作《步虛經》。 和帝 (四十九)：記錄了關於和帝的事情。 僧伽跋陀羅律藏 (五十)：記錄了僧伽跋陀羅翻譯的律藏。 第九卷 梁武帝 (一)：記錄了關於梁武帝的事情。 陶弘景造《太清經》 (二)：記錄了陶弘景創作《太清經》。 詔志公任便宣化 (三)：記錄了梁武帝下詔允許志公隨意宣揚佛法。 郗氏夫人求懺 (四)：記錄了郗氏夫人請求懺悔的事情。 帝舍邪歸正愿文 (五)：記錄了梁武帝捨棄邪見、歸依正道的愿文。 何點何胤不仕 (六)：記錄了何點、何胤不願做官的事情。 帝注《大品》，命法雲講 (七)：記錄了梁武帝註釋《大品般若經》，並命令法雲法師講解。 魏主尚釋 (八)：記錄了北魏的統治者崇尚佛教。 詔僧旻講《勝鬘經》 (九)：記錄了梁武帝下詔讓僧旻法師講解《勝鬘經》。 帝制《涅盤疏序》 (十)：記錄了梁武帝撰寫《涅盤經疏》的序言。 宗廟祭祀戒殺 (十一)：記錄了在宗廟祭祀中禁止殺生。 沈休文《中食論》 (十二)：記錄了沈休文所著的《中食論》。 魏胡太后建寺 (十三)：記錄了北魏胡太后建造寺廟。 惠皎著《高僧傳》 (十四)：記錄了惠皎法師撰寫《高僧傳》。 僧朗及道英神異 (十五)：記錄了僧朗和道英的神異事蹟。 帝受歸戒 (十六)：記錄了梁武帝受歸依戒。 僧達入水觀 (十七)：記錄了僧達入水修觀的事情。 僧藏諫帝律僧 (十八)：記錄了僧藏勸諫梁武帝用法律約束僧侶。 藏登御座 (十九)：記錄了僧藏登上御座的事情。 魏評釋道 (二十)：記錄了北魏對佛教和道教的評價。 《魏書·佛老志》 (二十一)：記錄了《魏書》中關於佛教和道教的記載。 初祖達磨大師 (論) (二十二)：記錄了關於禪宗初祖達磨大師的論述。 昭明太子 (二十三)：記錄了關於昭明太子（蕭統）的事情。 劉勰出家 (二十四)：記錄了劉勰出家為僧的事情。 雙林傅大士 (二十五)：記錄了關於雙林傅大士的事蹟。 惠約法師 (二十六)：記錄了關於惠約法師的事蹟。 《高王經》緣起 (二十七)：記錄了《高王觀世音經》的緣起。 譯佛祖偈始末 (二十八)：記錄了翻譯佛祖偈的始末。 隱士阮孝緒 (二十九)：記錄了關於隱士阮孝緒的事蹟。 古今書籍之數 (三十)：記錄了古代和現代書籍的數量。 逆賊侯景反 (三十一)：記錄了叛賊侯景作亂的事情。 《梁史》魏徴論 (三十二)：記錄了《梁史》中魏徴的評論。 簡文帝 (三十三)：記錄了關於簡文帝的事情。 北齊臺宗惠文禪師 (三十四)：記錄了北齊天臺宗的惠文禪師。 元 (三十五)：未完成或未明確的條目。
【English Translation】 English version Chao Weilong's Dharma Talks (41): Records the Dharma talks given by Chao Weilong. Gu Huan's 'Discourse on the Differences Between the Chinese and the Barbarians' (42): Records the 'Discourse on the Differences Between the Chinese and the Barbarians' written by Gu Huan. Situ Yuan Can Refutes 'Discourse on the Differences Between the Chinese and the Barbarians' (43): Records Situ Yuan Can's refutation of the 'Discourse on the Differences Between the Chinese and the Barbarians'. Meng Jingyi's 'Oneness Discourse' (44): Records the 'Oneness Discourse' written by Meng Jingyi. Zhang Rong Writes 'Door Laws' to Refute It (Discourse) (45): Records Zhang Rong's creation of 'Door Laws' to refute the 'Oneness Discourse'. Wei Edict for Ordination of Monks and Nuns (46): Records the Northern Wei dynasty's edict allowing monks and nuns to be ordained. Marquis of Donghun (47): Records events related to the Marquis of Donghun. Chen Xianming Creates the 'Pacing the Void Sutra' (48): Records Chen Xianming's creation of the 'Pacing the Void Sutra'. Emperor He (49): Records events related to Emperor He. Samghabhadra's Vinaya Pitaka (50): Records the Vinaya Pitaka translated by Samghabhadra. Volume 9 Emperor Wu of Liang (1): Records events related to Emperor Wu of Liang. Tao Hongjing Creates the 'Supreme Purity Sutra' (2): Records Tao Hongjing's creation of the 'Supreme Purity Sutra'. Edict for Zhi Gong to Freely Propagate the Dharma (3): Records Emperor Wu of Liang's edict allowing Zhi Gong to freely propagate the Dharma. Lady Xi Seeks Repentance (4): Records Lady Xi's seeking of repentance. Emperor's Vow to Abandon Evil and Return to Righteousness (5): Records Emperor Wu of Liang's vow to abandon evil views and return to the righteous path. He Dian and He Yin Refuse Official Positions (6): Records He Dian and He Yin's refusal to serve as officials. Emperor Annotates the 'Great Perfection', Orders Fa Yun to Lecture (7): Records Emperor Wu of Liang's annotation of the 'Great Perfection of Wisdom Sutra' and ordering Dharma Master Fa Yun to lecture on it. Wei Ruler Reveres Buddhism (8): Records the Northern Wei rulers' reverence for Buddhism. Edict for Monk Min to Lecture on the 'Shrimala Sutra' (9): Records Emperor Wu of Liang's edict for Dharma Master Seng Min to lecture on the 'Shrimala Sutra'. Emperor Composes Preface to the 'Nirvana Commentary' (10): Records Emperor Wu of Liang's writing of the preface to the 'Nirvana Sutra Commentary'. Abstaining from Killing During Ancestral Temple Sacrifices (11): Records the prohibition of killing during ancestral temple sacrifices. Shen Xiuwen's 'Discourse on Midday Meal' (12): Records Shen Xiuwen's 'Discourse on Midday Meal'. Empress Dowager Hu of Wei Builds Temples (13): Records Empress Dowager Hu of Northern Wei building temples. Hui Jiao Writes 'Biographies of Eminent Monks' (14): Records Dharma Master Hui Jiao's writing of 'Biographies of Eminent Monks'. Miraculous Events of Monks Lang and Daoying (15): Records the miraculous events of Monks Lang and Daoying. Emperor Receives Refuge Vows (16): Records Emperor Wu of Liang receiving refuge vows. Monk Da Enters Water Contemplation (17): Records Monk Da entering water contemplation. Monk Zang Admonishes the Emperor to Regulate Monks with Laws (18): Records Monk Zang advising Emperor Wu of Liang to regulate monks with laws. Zang Ascends the Throne (19): Records Monk Zang ascending the throne. Wei Evaluates Buddhism and Taoism (20): Records Northern Wei's evaluation of Buddhism and Taoism. 'History of Wei, Treatise on Buddhism and Taoism' (21): Records the records of Buddhism and Taoism in the 'History of Wei'. First Patriarch Bodhidharma (Discourse) (22): Records the discourse on the first patriarch of Zen Buddhism, Bodhidharma. Crown Prince Zhaoming (23): Records events related to Crown Prince Zhaoming (Xiao Tong). Liu Xie Becomes a Monk (24): Records Liu Xie becoming a monk. Layman Fu of Shuanglin (25): Records the deeds of Layman Fu of Shuanglin. Dharma Master Huiyue (26): Records the deeds of Dharma Master Huiyue. Origins of the 'High King Sutra' (27): Records the origins of the 'High King Avalokitesvara Sutra'. Beginning and End of Translating the Buddha Ancestor Gatha (28): Records the beginning and end of translating the Buddha Ancestor Gatha. Recluse Ruan Xiaoxu (29): Records the deeds of the recluse Ruan Xiaoxu. Number of Books Ancient and Modern (30): Records the number of ancient and modern books. Rebel Hou Jing Rebels (31): Records the rebellion of the rebel Hou Jing. Wei Zheng's Commentary in the 'History of Liang' (32): Records Wei Zheng's commentary in the 'History of Liang'. Emperor Jianwen (33): Records events related to Emperor Jianwen. Zen Master Huiwen of the Tiantai School of Northern Qi (34): Records Zen Master Huiwen of the Tiantai School of Northern Qi. Yuan (35): Incomplete or unclear entry.
帝(三十六)真諦三藏(三十七)荊山居士陸法和(三十八)北齊詔稠禪師
(三十九)敬帝(四十)北齊敕陸修靜與曇顯角試(四十一)北齊杜弼(四十二)齊著作王劭述佛(四十三)周惡黑衣廢釋
第十卷
(一)陳高祖(二)柏巖稠禪師(三)洪偃法師(四)寶瓊法師(五)衛元嵩上疏減僧
(六)廢帝(七)天臺惠思禪師
(八)宣帝(九)周武命三教伸述利病(十)周武滅佛(十一)甄鸞上笑道論(十二)道安著二教論(十三)周武登座序廢立義(十四)靜藹以法滅捨身(十五)任道琳伸請復教
(十六)隋文帝 (十七)下詔復教 (十八)法師曇延授帝八戒 (十九)釋尼智仙傳 (二十)律師靈藏陪駕 (二十一)李士謙喻報應說 (二十二)二祖惠可大師 (二十三)天臺智者禪師 (二十四)詔三十州建塔 (二十五)文中子講道(負苓篇附並論) (二十六)阇那笈多譯法華經 (二十七)詔問洪山智舜禪師
(二十八)煬帝(二十九)詔僧道拜俗明瞻登對而罷(三十)三祖僧璨大師(三十一)楊宏率僧道論議
(三十二)恭帝(三十三)神僧法喜傳(並論)第十一卷
(一)唐高祖(二)詔僧道論議定優劣(三)傅奕疏請滅釋(四
【現代漢語翻譯】 現代漢語譯本 帝（三十六）：指北周孝閔帝。 真諦三藏（三十七）：一位來自印度的著名譯經師。 荊山居士陸法和（三十八）：一位居住在荊山的在家佛教信徒，名為陸法和。 北齊詔稠禪師（三十九）：北齊皇帝下詔的稠禪師。 敬帝（四十）：指北齊敬帝。 北齊敕陸修靜與曇顯角試（四十一）：北齊皇帝敕令道士陸修靜與僧人曇顯進行辯論。 北齊杜弼（四十二）：北齊官員杜弼。 齊著作王劭述佛（四十三）：北齊的著作郎王劭撰寫關於佛教的文章。 周惡黑衣廢釋：北周厭惡僧侶（因僧侶穿黑色僧衣），因此廢除佛教。
第十卷
陳高祖（一）：陳朝的開國皇帝。 柏巖稠禪師（二）：居住在柏巖的稠禪師。 洪偃法師（三）：一位名叫洪偃的法師。 寶瓊法師（四）：一位名叫寶瓊的法師。 衛元嵩上疏減僧（五）：衛元嵩上書皇帝，請求減少僧侶的數量。
廢帝（六）：指陳朝的廢帝。 天臺惠思禪師（七）：天臺宗的惠思禪師。
宣帝（八）：指北周宣帝。 周武命三教伸述利病（九）：北周武帝命令佛教、道教、儒教各自陳述其利弊。 周武滅佛（十）：北周武帝滅佛。 甄鸞上笑道論（十一）：甄鸞向皇帝呈上《笑道論》，批評佛教。 道安著二教論（十二）：道安撰寫《二教論》，為佛教辯護。 周武登座序廢立義（十三）：北周武帝登座，闡述廢除佛教的理由。 靜藹以法滅捨身（十四）：靜藹法師爲了維護佛法，捨身殉教。 任道琳伸請復教（十五）：任道琳上書皇帝，請求恢復佛教。
隋文帝（十六）：隋朝的開國皇帝。 下詔復教（十七）：頒佈詔書，恢復佛教。 法師曇延授帝八戒（十八）：法師曇延為隋文帝傳授八關齋戒。 釋尼智仙傳（十九）：比丘尼智仙的傳記。 律師靈藏陪駕（二十）：律師靈藏陪同皇帝出行。 李士謙喻報應說（二十一）：李士謙用比喻來說明因果報應的道理。 二祖惠可大師（二十二）：禪宗二祖惠可大師。 天臺智者禪師（二十三）：天臺宗的智者禪師。 詔三十州建塔（二十四）：皇帝下詔在三十個州建造佛塔。 文中子講道(負苓篇附並論)（二十五）：文中子（王通）講學論道（附帶《負苓篇》及相關評論）。 阇那笈多譯法華經（二十六）：阇那笈多翻譯《法華經》。 詔問洪山智舜禪師（二十七）：皇帝下詔詢問洪山智舜禪師。
煬帝（二十八）：隋煬帝。 詔僧道拜俗明瞻登對而罷（二十九）：隋煬帝下詔讓僧人和道士向俗人跪拜，明瞻上書勸諫，此事才作罷。 三祖僧璨大師（三十）：禪宗三祖僧璨大師。 楊宏率僧道論議（三十一）：楊宏帶領僧人和道士進行辯論。
恭帝（三十二）：隋恭帝。 神僧法喜傳(並論)（三十三）：神僧法喜的傳記（附帶相關評論）。 第十一卷
唐高祖（一）：唐朝的開國皇帝。 詔僧道論議定優劣（二）：皇帝下詔讓僧人和道士進行辯論，以確定優劣。 傅奕疏請滅釋（三）：傅奕上書皇帝，請求廢除佛教。
【English Translation】 English version Emperor (36): Refers to Emperor Xiaomin of Northern Zhou. Tripiṭaka Master Paramārtha (37): A renowned translator of scriptures from India. Layman Lufahe of Jing Mountain (38): A Buddhist layman named Lufahe residing in Jing Mountain. Chan Master Chou by Imperial Edict of Northern Qi (39): Chan Master Chou who was summoned by an edict from the Emperor of Northern Qi. Emperor Jing (40): Refers to Emperor Jing of Northern Qi. Northern Qi Orders Lu Xiujing and Tanxian to Compete (41): The Emperor of Northern Qi ordered the Daoist Lu Xiujing and the monk Tanxian to engage in debate. Du Bi of Northern Qi (42): An official of Northern Qi named Du Bi. Wang Shao of Qi Writes about Buddhism (43): Wang Shao, a court scholar of Northern Qi, wrote essays about Buddhism. Zhou Hates Black Robes and Abolishes Buddhism: The Northern Zhou dynasty disliked monks (because they wore black robes), and therefore abolished Buddhism.
Volume 10
Emperor Gaozu of Chen (1): The founding emperor of the Chen dynasty. Chan Master Chou of Baiyan (2): Chan Master Chou residing in Baiyan. Dharma Master Hongyan (3): A Dharma Master named Hongyan. Dharma Master Baoqiong (4): A Dharma Master named Baoqiong. Wei Yuansong Submits a Memorial to Reduce Monks (5): Wei Yuansong submitted a memorial to the emperor, requesting a reduction in the number of monks.
Deposed Emperor (6): Refers to the deposed emperor of the Chen dynasty. Chan Master Huisi of Tiantai (7): Chan Master Huisi of the Tiantai school.
Emperor Xuan (8): Refers to Emperor Xuan of Northern Zhou. Emperor Wu of Zhou Orders the Three Teachings to Present Their Advantages and Disadvantages (9): Emperor Wu of Northern Zhou ordered Buddhism, Daoism, and Confucianism to each present their advantages and disadvantages. Emperor Wu of Zhou Destroys Buddhism (10): Emperor Wu of Northern Zhou suppressed Buddhism. Zhen Luan Presents the 'Essay on Laughing at the Dao' (11): Zhen Luan presented the 'Essay on Laughing at the Dao' to the emperor, criticizing Buddhism. Daoan Writes the 'Treatise on the Two Teachings' (12): Daoan wrote the 'Treatise on the Two Teachings' to defend Buddhism. Emperor Wu of Zhou Ascends the Throne to Explain the Reasons for Abolition (13): Emperor Wu of Northern Zhou ascended the throne to explain the reasons for abolishing Buddhism. Jingai Sacrifices Himself for the Extinction of the Dharma (14): Dharma Master Jingai sacrificed himself to uphold the Dharma. Ren Daolin Submits a Petition to Restore the Teachings (15): Ren Daolin submitted a petition to the emperor, requesting the restoration of Buddhism.
Emperor Wen of Sui (16): The founding emperor of the Sui dynasty. Issues an Edict to Restore the Teachings (17): An edict was issued to restore Buddhism. Dharma Master Tanyan Bestows the Eight Precepts on the Emperor (18): Dharma Master Tanyan transmitted the Eight Precepts to Emperor Wen of Sui. Biography of Bhikkhuni Zhixian (19): The biography of Bhikkhuni Zhixian. Vinaya Master Lingzang Accompanies the Emperor (20): Vinaya Master Lingzang accompanied the emperor on his travels. Li Shiqian Uses Metaphors to Explain Retribution (21): Li Shiqian used metaphors to explain the principle of karmic retribution. The Second Patriarch, Great Master Huike (22): The Second Patriarch of Chan Buddhism, Great Master Huike. Chan Master Zhiyi of Tiantai (23): Chan Master Zhiyi of the Tiantai school. Edict to Build Pagodas in Thirty Provinces (24): The emperor issued an edict to build pagodas in thirty provinces. Wenzhongzi Lectures on the Dao (with Attached 'Carrying Firewood' Chapter and Commentary) (25): Wenzhongzi (Wang Tong) lectured on the Dao (with the 'Carrying Firewood' chapter and related commentary attached). Jñānagupta Translates the Lotus Sutra (26): Jñānagupta translated the Lotus Sutra. Imperial Edict to Inquire of Chan Master Zhishun of Hongshan (27): The emperor issued an edict to inquire of Chan Master Zhishun of Hongshan.
Emperor Yang (28): Emperor Yang of the Sui dynasty. Edict Orders Monks and Daoists to Bow to Laypeople, Ming Zhan Admonishes and the Order is Rescinded (29): Emperor Yang of Sui issued an edict ordering monks and Daoists to bow to laypeople. Ming Zhan submitted a memorial to advise against it, and the order was rescinded. The Third Patriarch, Great Master Sengcan (30): The Third Patriarch of Chan Buddhism, Great Master Sengcan. Yang Hong Leads Monks and Daoists in Debate (31): Yang Hong led monks and Daoists in debate.
Emperor Gong (32): Emperor Gong of the Sui dynasty. Biography of the Miraculous Monk Faxi (with Commentary) (33): The biography of the miraculous monk Faxi (with related commentary). Volume 11
Emperor Gaozu of Tang (1): The founding emperor of the Tang dynasty. Edict Orders Monks and Daoists to Debate and Determine Superiority (2): The emperor issued an edict ordering monks and Daoists to debate in order to determine superiority. Fu Yi Submits a Memorial Requesting the Abolition of Buddhism (3): Fu Yi submitted a memorial to the emperor, requesting the abolition of Buddhism.
)李師政內德論(辨惑篇附)(五)詔汰釋道二教
(六)太宗 (七)帝問群臣治政難易 (八)敕建寺以度陳亡 (九)玄奘往西天求法 (十)敕葬玄琬法師 (十一)詔度僧尼建寺 (十二)太子問張士衡奉佛事 (十三)詔道先釋后 (十四)敕魏王泰祭虞世南 (十五)詔三學秀異論議 (十六)惠琳被譖 (十七)華嚴杜順法師 (十八)傅奕感報 (十九)丞相蕭瑀傳 (二十)帝幸弘福寺 (二十一)祇羅國主仰唐聲教 (二十二)原州瑞石記國禎祥 (二十三)玄奘赍經歸朝 (二十四)三藏進新譯經請序 (二十五)秘讖女主代有天下 (二十六)帝勸奘師罷道為政 (二十七)奘陳辭愿終身行道 (二十八)帝制三藏聖教序(謝表附) (二十九)太子繼聖教序 (三十)賜奘百金磨衲 (三十一)詔創弘法院留奘師 (三十二)詔建大慈恩寺 (三十三)詔奘陪駕 (三十四)史贊並論
第十二卷
(一)唐高宗 (二)四祖道信大師 (三)敕建大慈恩塔 (四)惠寬禪師及姐信相 (五)天竺致書奘師(答書附) (六)立法師斥呂才論 (七)制設官監護譯經 (八)御製大慈恩寺碑(謝表附) (九)奘法師示疾 (十)詔辨二教先後 (十一)牛頭法融禪師
【現代漢語翻譯】 現代漢語譯本 李師政內德論(辨惑篇附)(五)詔汰釋道二教 （六）太宗 （七）帝問群臣治政難易 （八）敕建寺以度陳亡 （九）玄奘（Xuanzang，唐代著名僧人，翻譯家）往西天求法 （十）敕葬玄琬法師 （十一）詔度僧尼建寺 （十二）太子問張士衡奉佛事 （十三）詔道先釋后 （十四）敕魏王泰祭虞世南 （十五）詔三學秀異論議 （十六）惠琳被譖 （十七）華嚴杜順法師 （十八）傅奕感報 （十九）丞相蕭瑀傳 （二十）帝幸弘福寺 （二十一）祇羅國主仰唐聲教 （二十二）原州瑞石記國禎祥 （二十三）玄奘（Xuanzang，唐代著名僧人，翻譯家）赍經歸朝 （二十四）三藏（Sanzang，對精通佛藏、法藏、論藏的僧人的尊稱）進新譯經請序 （二十五）秘讖女主代有天下 （二十六）帝勸奘師罷道為政 （二十七）奘陳辭愿終身行道 （二十八）帝制三藏（Sanzang，對精通佛藏、法藏、論藏的僧人的尊稱）聖教序(謝表附) （二十九）太子繼聖教序 （三十）賜奘百金磨衲 （三十一）詔創弘法院留奘師 （三十二）詔建大慈恩寺 （三十三）詔奘陪駕 （三十四）史贊並論 第十二卷 （一）唐高宗 （二）四祖道信大師 （三）敕建大慈恩塔 （四）惠寬禪師及姐信相 （五）天竺致書奘師(答書附) （六）立法師斥呂才論 （七）制設官監護譯經 （八）御製大慈恩寺碑(謝表附) （九）奘法師示疾 （十）詔辨二教先後 （十一）牛頭法融禪師
【English Translation】 English version Li Shizheng's Inner Virtue Treatise (Appendix to the Discrimination of Doubt) (5) Edict to Eliminate Buddhist and Taoist Teachings (6) Emperor Taizong (7) The Emperor Asks His Ministers About the Difficulty of Governing (8) Imperial Edict to Build a Temple to Deliver the Deceased of the Chen Dynasty (9) Xuanzang (A famous monk and translator of the Tang Dynasty) Goes to the Western Regions to Seek the Dharma (10) Imperial Edict to Bury Dharma Master Xuanwan (11) Imperial Edict to Ordain Monks and Nuns and Build Temples (12) The Crown Prince Asks Zhang Shiheng About Serving Buddhism (13) Imperial Edict to Prioritize Taoism Over Buddhism (14) Imperial Edict for Prince Wei Tai to Offer Sacrifices to Yu Shinan (15) Imperial Edict for Outstanding Scholars of the Three Teachings to Debate (16) Huilin is Slandered (17) Huayan Dharma Master Dushun (18) Fu Yi's Retribution (19) Biography of Chancellor Xiao Yu (20) The Emperor Visits Hongfu Temple (21) The King of Jiluo Admires the Tang's Civilizing Influence (22) Auspicious Omens Recorded on the Auspicious Stone of Yuanzhou (23) Xuanzang (A famous monk and translator of the Tang Dynasty) Returns to the Court with Sutras (24) Tripitaka (A respectful title for monks who are well-versed in the three pitakas: Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) Presents Newly Translated Sutras and Requests a Preface (25) Secret Prophecy: A Female Ruler Will Replace the Dynasty (26) The Emperor Advises Master Xuanzang to Abandon the Monastic Life and Enter Politics (27) Xuanzang Declares His Wish to Practice the Dharma for Life (28) The Emperor Composes the Preface to the Tripitaka's (A respectful title for monks who are well-versed in the three pitakas: Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) Sacred Teachings (with Thank-You Memorial Attached) (29) The Crown Prince Continues the Preface to the Sacred Teachings (30) Bestows Xuanzang with a Hundred Gold Coins and a Worn Kasaya (31) Imperial Edict to Establish the Hongfa Court to Retain Master Xuanzang (32) Imperial Edict to Build the Great Ci'en Temple (33) Imperial Edict for Xuanzang to Accompany the Emperor (34) Historical Praise and Discussion Volume 12 (1) Emperor Gaozong of Tang (2) Fourth Patriarch Daoxin (3) Imperial Edict to Build the Great Ci'en Pagoda (4) Chan Master Huikuan and His Sister Xinxiang (5) Letter from India to Master Xuanzang (with Reply Attached) (6) Dharma Master Lifat Refutes Lu Cai's Argument (7) Establishes Officials to Supervise Sutra Translation (8) Imperial Composition of the Great Ci'en Temple Stele (with Thank-You Memorial Attached) (9) Dharma Master Xuanzang Shows Signs of Illness (10) Imperial Edict to Discriminate the Order of the Two Teachings (11) Niu-tou Farong Chan Master
(十二)追僧道論議 (十三)奘法師表辭還山 (十四)復追僧道論議 (十五)屈僧拜俗道宣上疏 (十六)法師玄奘示寂 (十七)道世法師辯道經真偽 (十八)南山道宣律師 (十九)詔僧道定奪化胡經 (二十)五祖弘忍大師(史贊) (二十一)佛陀波利尊者 (二十二)慈恩窺基法師 (二十三)道世著法苑珠林
(二十四)則天武后 (二十五)始定母服及建明堂 (二十六)慶山始出 (二十七)譯華嚴大經 (二十八)詔康法藏為僧 (二十九)詔嵩山惠安禪師 (三十)義凈三藏自西土回 (三十一)斂僧錢鑄佛像(論) (三十二)詔賢首法藏講新經 (三十三)鑄像成百僚禮祀
(三十四)中宗 (三十五)房融潤文譯楞嚴 (三十六)詔六祖不起 (三十七)大通神秀禪師(張說作記) (三十八)神僧萬回法雲公(論) (三十九)詔僧道齊行並集 (四十)安國師卒 (四十一)詔三藏實叉難提 (四十二)泗洲大聖 (四十三)召道岸律師授戒 (四十四)菩提流志譯寶積經 (四十五)詔一行赴闕不起
第十三卷
(一)唐睿宗(二)六祖惠能大師
(三)玄宗 (四)永嘉玄覺禪師 (五)詔一行禪師赴闕 (六)嵩岳元圭禪師(論)
【現代漢語翻譯】 現代漢語譯本 (十二) 追究僧人和道士的論辯 (十三) 奘法師（玄奘法師）上表辭官還山 (十四) 再次追究僧人和道士的論辯 (十五) 屈從僧人，讓僧人拜見世俗之人，道宣（道宣律師）上疏勸諫 (十六) 法師玄奘（玄奘法師）示寂 (十七) 道世法師辨別道教經典的真偽 (十八) 南山道宣律師（道宣律師） (十九) 皇帝下詔讓僧人和道士裁定《化胡經》 (二十) 五祖弘忍大師（弘忍大師）（史官的讚語） (二十一) 佛陀波利尊者（佛陀波利尊者） (二十二) 慈恩窺基法師（窺基法師） (二十三) 道世（道世法師）著《法苑珠林》 (二十四) 則天武后（武則天） (二十五) 開始確定為母親服喪的制度以及建造明堂 (二十六) 慶山開始出現 (二十七) 翻譯《華嚴大經》 (二十八) 皇帝下詔讓康法藏（法藏法師）出家為僧 (二十九) 皇帝下詔給嵩山惠安禪師（惠安禪師） (三十) 義凈三藏（義凈法師）從西土返回 (三十一) 收斂僧人的錢財鑄造佛像（評論） (三十二) 皇帝下詔讓賢首法藏（法藏法師）講解新翻譯的經典 (三十三) 鑄造佛像完成，百官行禮祭祀 (三十四) 中宗（唐中宗） (三十五) 房融潤色文字翻譯《楞嚴經》 (三十六) 皇帝下詔讓六祖（六祖慧能）不用前來 (三十七) 溝通神秀禪師（神秀禪師）（張說撰寫碑記） (三十八) 神僧萬回法雲公（萬回法師）（評論） (三十九) 皇帝下詔讓僧人和道士一同舉行法事 (四十) 安國師（安國師）圓寂 (四十一) 皇帝下詔給三藏實叉難提（實叉難提法師） (四十二) 泗洲大聖（泗洲大聖） (四十三) 召見道岸律師（道岸律師）授戒 (四十四) 菩提流志（菩提流志法師）翻譯《寶積經》 (四十五) 皇帝下詔讓一行（一行禪師）前往京城，一行沒有前往 第十三卷 (一) 唐睿宗（唐睿宗） (二) 六祖惠能大師（六祖慧能） (三) 玄宗（唐玄宗） (四) 永嘉玄覺禪師（永嘉玄覺） (五) 皇帝下詔讓一行禪師（一行禪師）前往京城 (六) 嵩岳元圭禪師（元圭禪師）（評論）
【English Translation】 English version (12) Investigating the debates between monks and Taoists (13) Dharma Master Zang (Xuanzang) submits a memorial to resign and return to the mountains (14) Further investigation into the debates between monks and Taoists (15) Forcing monks to prostrate before laypeople, Daoxuan (Vinaya Master Daoxuan) submits a memorial to advise against it (16) Dharma Master Xuanzang (Xuanzang) passes away (17) Dharma Master Daoshi distinguishes the authenticity of Taoist scriptures (18) Vinaya Master Daoxuan of Nanshan (Daoxuan) (19) The emperor issues an edict for monks and Taoists to adjudicate the Huahu Jing (Scripture of Converting the Barbarians) (20) The Fifth Patriarch Hongren (Hongren) (Historical commentary) (21) Venerable Buddhapali (Buddhapali) (22) Dharma Master Kuiji of Ci'en (Kuiji) (23) Daoshi (Daoshi) authors the Fayuan Zhulin (Forest of Gems in the Dharma Garden) (24) Empress Wu Zetian (Wu Zetian) (25) Initially establishing the mourning system for mothers and constructing the Mingtang (Bright Hall) (26) Mount Qing begins to appear (27) Translating the Avatamsaka Sutra (Great Flower Garland Sutra) (28) The emperor issues an edict for Kang Fazang (Fazang) to become a monk (29) The emperor issues an edict to Chan Master Huian of Mount Song (Huian) (30) Tripitaka Yijing (Yijing) returns from the Western Regions (31) Collecting money from monks to cast Buddha statues (Commentary) (32) The emperor issues an edict for Worthy Head Fazang (Fazang) to lecture on the newly translated scriptures (33) The casting of Buddha statues is completed, and officials perform rituals and sacrifices (34) Emperor Zhongzong (Emperor Zhongzong of Tang) (35) Fang Rong polishes the text and translates the Shurangama Sutra (36) The emperor issues an edict for the Sixth Patriarch (Huineng) not to come (37) Communicating with Chan Master Shenxiu (Shenxiu) (Zhang Yue writes the inscription) (38) The miraculous monk Wan Hui, Duke Fayun (Wan Hui) (Commentary) (39) The emperor issues an edict for monks and Taoists to perform ceremonies together (40) National Teacher Anguo (Anguo) passes away (41) The emperor issues an edict to Tripitaka Siksananda (Siksananda) (42) Great Sage of Sizhou (Great Sage of Sizhou) (43) Summoning Vinaya Master Daoan (Daoan) to administer precepts (44) Bodhiruci (Bodhiruci) translates the Ratnakuta Sutra (Collection of Jewels Sutra) (45) The emperor issues an edict for Yixing (Yixing) to go to the capital, but Yixing does not go Volume Thirteen (1) Emperor Ruizong of Tang (Emperor Ruizong of Tang) (2) The Sixth Patriarch Huineng (Huineng) (3) Emperor Xuanzong (Emperor Xuanzong of Tang) (4) Chan Master Yongjia Xuanjue (Yongjia Xuanjue) (5) The emperor issues an edict for Chan Master Yixing (Yixing) to go to the capital (6) Chan Master Yuangui of Mount Song (Yuangui) (Commentary)
(七)天竺三藏無畏至京 (八)宋璟禮六祖塔 (九)詔一行改撰大衍曆 (十)智升上藏經目錄 (十一)一行制黃道儀成 (十二)郭行女嘗齋感報 (十三)牛云求聰感應 (十四)日本始有律 (十五)三藏菩提流志卒 (十六)嵩山破灶墮 (十七)一行示寂(論) (十八)般若心經序(張說作) (十九)重定五服制 (二十)三藏金剛智卒 (二十一)義福禪師卒 (二十二)恒州張果先生 (二十三)三藏無畏卒 (二十四)不空三藏降狂象(論) (二十五)法秀獻迴向寺玉簫 (二十六)李長者著華嚴合論 (二十七)青原行思禪師 (二十八)興唐寺普寂卒 (二十九)太子詹事嚴挺之 (三十)詔本凈禪師赴𨷂 (三十一)南嶽懷讓禪師 (三十二)詔道士吳筠問道 (三十三)制僧尼給祠部始 (三十四)詔不空驗羅思遠 (三十五)鶴林玄素禪師 (三十六)詔立毗沙門天王祠 (三十七)臺宗左溪玄朗禪師 (三十八)天臺法門議(梁肅作) (三十九)魯山元德秀卒(論)
(四十)肅宗(四十一)閬州斬畫像(四十二)納錢度僧道始(四十三)新羅無漏凌空立化(四十四)詔南陽惠忠禪師(四十五)詔置放生池碑(顏真卿撰)(四十六)王摩詰卒(四十七)真如昇天授
【現代漢語翻譯】 現代漢語譯本 （七）天竺三藏無畏（Śūbhakarasiṃha，意為『善無畏』）到達京城 （八）宋璟禮拜六祖慧能的塔 （九）皇帝下詔讓一行（Yī Xíng）重新編撰《大衍曆》 （十）智升（Zhì Shēng）呈上藏經目錄 （十一）一行（Yī Xíng）製造黃道儀成功 （十二）郭行女持齋修行，獲得感應 （十三）牛云祈求耳聰，獲得感應 （十四）日本開始有律宗 （十五）三藏菩提流志（Bodhiruci）圓寂 （十六）嵩山的破灶墮 （十七）一行（Yī Xíng）示寂（論） （十八）《般若心經》序（張說（Zhāng Yuè）所作） （十九）重新制定五服制度 （二十）三藏金剛智（Vajrabodhi）圓寂 （二十一）義福禪師（Yì Fú Chánshī）圓寂 （二十二）恒州的張果先生 （二十三）三藏無畏（Śūbhakarasiṃha，意為『善無畏』）圓寂 （二十四）不空三藏（Amoghavajra）降伏狂象（論） （二十五）法秀（Fǎ Xiù）獻上回向寺的玉簫 （二十六）李長者（Lǐ Chángzhě）著《華嚴合論》 （二十七）青原行思禪師（Qīngyuán Xíngsī Chánshī） （二十八）興唐寺的普寂（Pǔ Jì）圓寂 （二十九）太子詹事嚴挺之（Yán Tǐngzhī） （三十）皇帝下詔讓本凈禪師（Běn Jìng Chánshī）前往𨷂 （三十一）南嶽懷讓禪師（Nányuè Huáiràng Chánshī） （三十二）皇帝下詔詢問道士吳筠（Wú Yún）道法 （三十三）朝廷開始規定僧尼歸祠部管理 （三十四）皇帝下詔讓不空（Amoghavajra）驗證羅思遠（Luó Sīyuǎn） （三十五）鶴林玄素禪師（Hè Lín Xuánsù Chánshī） （三十六）皇帝下詔建立毗沙門天王（Vaiśravaṇa）祠 （三十七）臺宗左溪玄朗禪師（Zuǒxī Xuánlǎng Chánshī） （三十八）天臺法門議（梁肅（Liáng Sù）所作） （三十九）魯山元德秀（Yuán Déxiù）去世（論） （四十）肅宗（Sù Zōng） （四十一）在閬州斬殺畫像 （四十二）開始通過納錢來度僧人和道士 （四十三）新羅的無漏（Wúlòu）凌空立化 （四十四）皇帝下詔召見南陽慧忠禪師（Nányáng Huìzhōng Chánshī） （四十五）皇帝下詔設定放生池碑（顏真卿（Yán Zhēnqīng）撰寫） （四十六）王摩詰（Wáng Mójí）去世 （四十七）真如（Zhēnrú）昇天授記
【English Translation】 English version (7) Śūbhakarasiṃha (meaning 'Pure Goodness'), a Tripiṭaka master from India, arrived in the capital. (8) Sòng Jǐng paid respects at the pagoda of the Sixth Patriarch Huìnéng. (9) The emperor decreed that Yī Xíng should revise and compile the Dayan Calendar. (10) Zhì Shēng presented the catalogue of the Tripiṭaka. (11) Yī Xíng successfully created the armillary sphere. (12) Lady Guō Xíng practiced vegetarianism and experienced a spiritual response. (13) Niú Yún prayed for improved hearing and received a response. (14) Japan began to have the Vinaya School. (15) Tripiṭaka master Bodhiruci passed away. (16) The broken stove of Mount Song. (17) Yī Xíng entered Parinirvana (Discussion). (18) Preface to the Heart Sutra (written by Zhāng Yuè). (19) The five degrees of mourning were redefined. (20) Tripiṭaka master Vajrabodhi passed away. (21) Chan Master Yì Fú passed away. (22) Mr. Zhāng Guǒ of Héng Prefecture. (23) Tripiṭaka master Śūbhakarasiṃha passed away. (24) Tripiṭaka master Amoghavajra subdued a mad elephant (Discussion). (25) Fǎ Xiù presented a jade flute from the Huíxiàng Temple. (26) Elder Lǐ wrote the 'Comprehensive Treatise on the Avataṃsaka Sutra'. (27) Chan Master Qīngyuán Xíngsī. (28) Pǔ Jì of Xīngtáng Temple passed away. (29) Yán Tǐngzhī, the Junior Preceptor to the Heir Apparent. (30) The emperor summoned Chan Master Běn Jìng to 𨷂. (31) Chan Master Nányuè Huáiràng. (32) The emperor summoned the Daoist Wú Yún to inquire about the Dao. (33) The court began to assign the management of monks and nuns to the Ministry of Rites. (34) The emperor ordered Amoghavajra to examine Luó Sīyuǎn. (35) Chan Master Hè Lín Xuánsù. (36) The emperor ordered the establishment of a shrine for Vaiśravaṇa, the Heavenly King. (37) Chan Master Zuǒxī Xuánlǎng of the Tiantai School. (38) Discussions on the Tiantai Dharma (written by Liáng Sù). (39) Yuán Déxiù of Lushan passed away (Discussion). (40) Emperor Sù Zōng. (41) An image was executed in Làng Prefecture. (42) The practice of ordaining monks and Daoists in exchange for money began. (43) Wúlòu of Silla levitated and transformed in mid-air. (44) The emperor summoned Chan Master Nányáng Huìzhōng. (45) The emperor ordered the erection of a stele for the Release Life Pond (written by Yán Zhēnqīng). (46) Wáng Mójí passed away. (47) Zhēnrú ascended to heaven and received a prophecy.
十三寶
第十四卷
(一)唐代宗 (二)良賁造新仁王經疏 (三)道義始作盂蘭盆會 (四)杜鴻漸問法于無住禪師(論) (五)清涼澄觀國師 (六)召忠國師試太白山人 (七)詔徑山國一禪師 (八)牛頭惠忠禪師 (九)忠國師試大耳三藏(論) (十)不空三藏碑(嚴郢作) (十一)曇一律師碑(梁肅作) (十二)三祖鏡智禪師碑(獨孤及作) (十三)撫州寶應戒壇記(顏真卿作) (十四)史華與僧崇惠角法 (十五)李源訪圓澤 (十六)詔耽源問無縫塔話 (十七)天柱山崇惠禪師
(十八)德宗 (十九)千臂千缽文殊經序 (二十)南嶽明瓚禪師 (二十一)荊溪湛然禪師 (二十二)止觀統例(梁肅作) (二十三)御製大乘六波羅蜜經序 (二十四)馬祖道一禪師 (二十五)大珠惠海禪師 (二十六)石頭希遷禪師 (二十七)詔清涼講華嚴經題 (二十八)詔清涼講華嚴宗旨 (二十九)東林熙怡律師碑(許堯佐作) (三十)黃石巖記(劉軻作) (三十一)云峰法證律師 (三十二)陸羽傳 (三十三)東都聖善凝公 (三十四)幽州盤山寶積禪師 (三十五)浚上人歸淮南序(子厚作) (三十六)南嶽般州和上碑(子厚作)
(三十七)
【現代漢語翻譯】 現代漢語譯本 十三寶
第十四卷
（一）唐代宗（Tang Daizong，唐朝皇帝） （二）良賁造新仁王經疏（Liang Ben wrote a commentary on the New Benevolent Kings Sutra） （三）道義始作盂蘭盆會（Daoyi initiated the Ullambana Festival） （四）杜鴻漸問法于無住禪師（論）（Du Hongjian asked Dharma questions to Chan Master Wuzhu (Discussion)） （五）清涼澄觀國師（Qingliang Chengguan, National Teacher） （六）召忠國師試太白山人（Zhao Zhong, National Teacher, tested the hermit of Mount Taibai） （七）詔徑山國一禪師（Imperial edict summoning Chan Master Guoyi of Mount Jingshan） （八）牛頭惠忠禪師（Niutou Huizhong, Chan Master） （九）忠國師試大耳三藏（論）（National Teacher Zhong tested Tripitaka Da'er (Discussion)） （十）不空三藏碑（嚴郢作）（Stele of Tripitaka Bukong (written by Yan Ying)） （十一）曇一律師碑（梁肅作）（Stele of Vinaya Master Tanyi (written by Liang Su)） （十二）三祖鏡智禪師碑（獨孤及作）（Stele of the Third Patriarch, Chan Master Jingzhi (written by Dugu Ji)） （十三）撫州寶應戒壇記（顏真卿作）（Record of the Ordination Platform at Bao'ying Temple in Fuzhou (written by Yan Zhenqing)） （十四）史華與僧崇惠角法（Shi Hua debated Dharma with Monk Chonghui） （十五）李源訪圓澤（Li Yuan visited Yuanze） （十六）詔耽源問無縫塔話（Imperial edict summoning Tanyuan to inquire about the seamless stupa） （十七）天柱山崇惠禪師（Chan Master Chonghui of Mount Tianzhu）
（十八）德宗（Dezong，唐朝皇帝） （十九）千臂千缽文殊經序（Preface to the Thousand-Armed, Thousand-Bowl Manjushri Sutra） （二十）南嶽明瓚禪師（Nanyue Mingzan, Chan Master） （二十一）荊溪湛然禪師（Jingxi Zhanran, Chan Master） （二十二）止觀統例（梁肅作）（General Principles of Samatha-Vipassana (written by Liang Su)） （二十三）御製大乘六波羅蜜經序（Imperial Preface to the Great Vehicle Sutra of the Six Paramitas） （二十四）馬祖道一禪師（Mazu Daoyi, Chan Master） （二十五）大珠惠海禪師（Dazhu Huihai, Chan Master） （二十六）石頭希遷禪師（Shitou Xiqian, Chan Master） （二十七）詔清涼講華嚴經題（Imperial edict summoning Qingliang to lecture on the title of the Avatamsaka Sutra） （二十八）詔清涼講華嚴宗旨（Imperial edict summoning Qingliang to lecture on the principles of the Avatamsaka Sutra） （二十九）東林熙怡律師碑（許堯佐作）（Stele of Vinaya Master Xiyi of Donglin Temple (written by Xu Yaozuo)） （三十）黃石巖記（劉軻作）（Record of Huangshi Rock (written by Liu Ke)） （三十一）云峰法證律師（Yunfeng Fazheng, Vinaya Master） （三十二）陸羽傳（Biography of Lu Yu） （三十三）東都聖善凝公（Ning Gong of Shengshan Temple in the Eastern Capital） （三十四）幽州盤山寶積禪師（Panshan Baoji, Chan Master of Youzhou） （三十五）浚上人歸淮南序（子厚作）（Preface to the Return of the Monk Jun to Huainan (written by Zihou)） （三十六）南嶽般州和上碑（子厚作）（Stele of Abbot Banzhou of Nanyue (written by Zihou)）
（三十七）
【English Translation】 English version Thirteen Treasures
Volume Fourteen
(1) Emperor Daizong of Tang (Tang Daizong, Emperor of the Tang Dynasty) (2) Liang Ben wrote a commentary on the New Benevolent Kings Sutra (Liang Ben wrote a commentary on the New Benevolent Kings Sutra) (3) Daoyi initiated the Ullambana Festival (Daoyi initiated the Ullambana Festival) (4) Du Hongjian asked Dharma questions to Chan Master Wuzhu (Discussion) (Du Hongjian asked Dharma questions to Chan Master Wuzhu (Discussion)) (5) Qingliang Chengguan, National Teacher (Qingliang Chengguan, National Teacher) (6) National Teacher Zhao Zhong tested the hermit of Mount Taibai (Zhao Zhong, National Teacher, tested the hermit of Mount Taibai) (7) Imperial edict summoning Chan Master Guoyi of Mount Jingshan (Imperial edict summoning Chan Master Guoyi of Mount Jingshan) (8) Niutou Huizhong, Chan Master (Niutou Huizhong, Chan Master) (9) National Teacher Zhong tested Tripitaka Da'er (Discussion) (National Teacher Zhong tested Tripitaka Da'er (Discussion)) (10) Stele of Tripitaka Bukong (written by Yan Ying) (Stele of Tripitaka Bukong (written by Yan Ying)) (11) Stele of Vinaya Master Tanyi (written by Liang Su) (Stele of Vinaya Master Tanyi (written by Liang Su)) (12) Stele of the Third Patriarch, Chan Master Jingzhi (written by Dugu Ji) (Stele of the Third Patriarch, Chan Master Jingzhi (written by Dugu Ji)) (13) Record of the Ordination Platform at Bao'ying Temple in Fuzhou (written by Yan Zhenqing) (Record of the Ordination Platform at Bao'ying Temple in Fuzhou (written by Yan Zhenqing)) (14) Shi Hua debated Dharma with Monk Chonghui (Shi Hua debated Dharma with Monk Chonghui) (15) Li Yuan visited Yuanze (Li Yuan visited Yuanze) (16) Imperial edict summoning Tanyuan to inquire about the seamless stupa (Imperial edict summoning Tanyuan to inquire about the seamless stupa) (17) Chan Master Chonghui of Mount Tianzhu (Chan Master Chonghui of Mount Tianzhu)
(18) Emperor Dezong (Dezong, Emperor of the Tang Dynasty) (19) Preface to the Thousand-Armed, Thousand-Bowl Manjushri Sutra (Preface to the Thousand-Armed, Thousand-Bowl Manjushri Sutra) (20) Nanyue Mingzan, Chan Master (Nanyue Mingzan, Chan Master) (21) Jingxi Zhanran, Chan Master (Jingxi Zhanran, Chan Master) (22) General Principles of Samatha-Vipassana (written by Liang Su) (General Principles of Samatha-Vipassana (written by Liang Su)) (23) Imperial Preface to the Great Vehicle Sutra of the Six Paramitas (Imperial Preface to the Great Vehicle Sutra of the Six Paramitas) (24) Mazu Daoyi, Chan Master (Mazu Daoyi, Chan Master) (25) Dazhu Huihai, Chan Master (Dazhu Huihai, Chan Master) (26) Shitou Xiqian, Chan Master (Shitou Xiqian, Chan Master) (27) Imperial edict summoning Qingliang to lecture on the title of the Avatamsaka Sutra (Imperial edict summoning Qingliang to lecture on the title of the Avatamsaka Sutra) (28) Imperial edict summoning Qingliang to lecture on the principles of the Avatamsaka Sutra (Imperial edict summoning Qingliang to lecture on the principles of the Avatamsaka Sutra) (29) Stele of Vinaya Master Xiyi of Donglin Temple (written by Xu Yaozuo) (Stele of Vinaya Master Xiyi of Donglin Temple (written by Xu Yaozuo)) (30) Record of Huangshi Rock (written by Liu Ke) (Record of Huangshi Rock (written by Liu Ke)) (31) Yunfeng Fazheng, Vinaya Master (Yunfeng Fazheng, Vinaya Master) (32) Biography of Lu Yu (Biography of Lu Yu) (33) Ning Gong of Shengshan Temple in the Eastern Capital (Ning Gong of Shengshan Temple in the Eastern Capital) (34) Panshan Baoji, Chan Master of Youzhou (Panshan Baoji, Chan Master of Youzhou) (35) Preface to the Return of the Monk Jun to Huainan (written by Zihou) (Preface to the Return of the Monk Jun to Huainan (written by Zihou)) (36) Stele of Abbot Banzhou of Nanyue (written by Zihou) (Stele of Abbot Banzhou of Nanyue (written by Zihou))
(37)
順宗(三十八)鸚鵡舍利記(韋皋作)(三十九)帝問法于佛光滿禪師
第十五卷
(一)唐憲宗 (二)鵝湖大義禪師 (三)寒山拾得豐干 (四)荊州天皇道悟禪師 (五)荊州天王道悟禪師(並論) (六)江西北蘭讓禪師 (七)上問政寬猛孰先 (八)信州草衣記(德輿撰) (九)上問澄觀華嚴法界 (十)無著禪者入五臺 (十一)詔懷惲禪師居上寺 (十二)龐居士 (十三)彌陀和尚碑(子厚作) (十四)永州凈土院記(子厚作) (十五)智𧦬法師施食感報 (十六)道樹法師降夭幻 (十七)百丈懷海禪師 (十八)大明律師碑(子厚作) (十九)馬總奏六祖謚碑(子厚作) (二十)五臺鄧隱峰 (二十一)歸宗智常禪師 (二十二)布毛會通侍者 (二十三)重巽赴中丞請序(子厚作) (二十四)陜右馬郎婦 (二十五)上弘律師碑(白樂天作) (二十六)臺教元浩禪師 (二十七)詔迎佛骨韓愈排佛表 (二十八)韓潮州遇大顛辨論 (二十九)潮陽大顛禪師 (三十)柳州刺史子厚 (三十一)北山神清法師
(三十二)穆宗(三十三)鳥窠禪師(三十四)詔無業禪師不赴(三十五)龍潭崇信禪師(三十六)杭永福石壁經記(元微之作)(三十七)王智
【現代漢語翻譯】 現代漢語譯本 順宗（三十八）鸚鵡舍利記（韋皋作）（三十九）帝問法于佛光滿禪師
第十五卷
（一）唐憲宗（Tang Xianzong） （二）鵝湖大義禪師（Ehu Dayi Chanshi） （三）寒山拾得豐干（Hanshan Shide Fenggan） （四）荊州天皇道悟禪師（Jingzhou Tianhuang Daowu Chanshi） （五）荊州天王道悟禪師（Jingzhou Tianwang Daowu Chanshi）（並論） （六）江西北蘭讓禪師（Jiangxi Beilan Rang Chanshi） （七）上問政寬猛孰先 （八）信州草衣記（德輿撰） （九）上問澄觀華嚴法界 （十）無著禪者入五臺 （十一）詔懷惲禪師居上寺 （十二）龐居士（Pang Jushi） （十三）彌陀和尚碑（子厚作） （十四）永州凈土院記（子厚作） （十五）智𧦬法師施食感報 （十六）道樹法師降夭幻 （十七）百丈懷海禪師（Baizhang Huaihai Chanshi） （十八）大明律師碑（子厚作） （十九）馬總奏六祖謚碑（子厚作） （二十）五臺鄧隱峰（Wutai Deng Yinfeng） （二十一）歸宗智常禪師（Guizong Zhichang Chanshi） （二十二）布毛會通侍者 （二十三）重巽赴中丞請序（子厚作） （二十四）陜右馬郎婦 （二十五）上弘律師碑（白樂天作） （二十六）臺教元浩禪師（Taijiao Yuanhao Chanshi） （二十七）詔迎佛骨韓愈排佛表 （二十八）韓潮州遇大顛辨論 （二十九）潮陽大顛禪師（Chaoyang Dadian Chanshi） （三十）柳州刺史子厚 （三十一）北山神清法師
（三十二）穆宗（Muzong） （三十三）鳥窠禪師（Niao Ke Chanshi） （三十四）詔無業禪師不赴 （三十五）龍潭崇信禪師（Longtan Chongxin Chanshi） （三十六）杭永福石壁經記（元微之作） （三十七）王智
【English Translation】 English version Shunzong (38): Record of the Parrot's Relic (written by Wei Gao) (39): The Emperor Asks the Dharma from Chan Master Foguangman
Volume Fifteen
(1) Emperor Xianzong of Tang (2) Chan Master Dayi of Ehu (3) Hanshan, Shide, and Fenggan (4) Chan Master Daowu of Tianhuang in Jingzhou (5) Chan Master Daowu of Tianwang in Jingzhou (with commentary) (6) Chan Master Beilan Rang of Jiangxi (7) The Emperor Asks Whether Lenience or Severity Should Come First in Governance (8) Record of the Straw-Clothed Monk of Xinzhou (written by De Yu) (9) The Emperor Asks about Chengguan's Huayan Dharma Realm (10) Chan Practitioner Wuzhu Enters Mount Wutai (11) Imperial Edict for Chan Master Huaiyun to Reside in the Upper Temple (12) Layman Pang (13) Stele of the Amitabha Monk (written by Zihou) (14) Record of the Pure Land Temple in Yongzhou (written by Zihou) (15) Dharma Master Zhiqi's Act of Giving Food Receives a Response (16) Dharma Master Daoshu Subdues Demonic Illusions (17) Chan Master Huaihai of Baizhang (18) Stele of the Great Ming Vinaya Master (written by Zihou) (19) Ma Zong Requests the Posthumous Title Stele for the Sixth Patriarch (written by Zihou) (20) Deng Yinfeng of Mount Wutai (21) Chan Master Zhichang of Guizong (22) Attendant Bumao Huitong (23) Chong Xun Goes to the Central Commissioner's Invitation Preface (written by Zihou) (24) The Horse Seller's Wife of Shaanxi (25) Stele of Lawyer Shang Hong (written by Bai Letian) (26) Chan Master Yuanhao of the Tiantai School (27) Imperial Edict to Welcome the Buddha's Bone, Han Yu's Memorial Against Buddhism (28) Han of Chaozhou Meets and Debates with Dadian (29) Chan Master Dadian of Chaoyang (30) Prefect Zihou of Liuzhou (31) Dharma Master Shenqing of North Mountain
(32) Emperor Muzong (33) Chan Master Niaoke (34) Imperial Edict for Chan Master Wuye Not to Attend (35) Chan Master Chongxin of Longtan (36) Record of the Stone Wall Sutra in Yongfu Temple, Hangzhou (written by Yuan Wei Zhi) (37) Wang Zhi
興冒禁置戒壇(三十八)福州古靈禪師
第十六卷
(一)唐敬宗(二)詔劉從政資質仙事
(三)文宗 (四)藥山惟儼禪師碑 (五)李翱作復性書(二) (六)蘇州重玄石經碑(白居易作) (七)丹霞天然禪師 (八)凌行婆 (九)蛤蜊中現菩薩像 (十)李訓上疏沙汰僧尼 (十一)南泉普愿禪師 (十二)大達法師碑(裴休作) (十三)清涼國師碑銘(御贊附) (十四)圭峰宗密禪師
(十五)武宗(十六)潭州云巖晟禪師(十七)帝銳意永仙詔(僧道論議)(十八)作望仙臺于禁中(十九)敕並省天下佛寺(二十)詔下廢釋(史贊)
(二十一)宣宗 (二十二)詔復釋氏 (二十三)香山居士白居易 (二十四)貶李德裕詔 (二十五)華林善覺禪師 (二十六)黃檗希運禪師 (二十七)詔弘辯問南北宗旨 (二十八)復廬山東林碑(崔黯作) (二十九)溈山靈祐禪師 (三十)李節贈疏言序 (三十一)詔羅浮軒轅問攝生 (三十二)補陀示現事蹟
第十七卷
(一)唐懿宗(二)大慈寰中禪師(三)德山宣鑒禪師(四)臨濟義玄禪師(五)長沙景岑禪師(六)洞山良價禪師(七)悟達國師知玄傳(八)裴相國禪源詮序(九)詔迎佛骨(
【現代漢語翻譯】 現代漢語譯本 興冒禁置戒壇(三十八)福州古靈禪師
第十六卷
(一)唐敬宗 (二)詔劉從政資質仙事 (三)文宗 (四)藥山惟儼禪師碑 (五)李翱作復性書(二) (六)蘇州重玄石經碑(白居易作) (七)丹霞天然禪師 (八)凌行婆 (九)蛤蜊中現菩薩像 (十)李訓上疏沙汰僧尼 (十一)南泉普愿禪師 (十二)大達法師碑(裴休作) (十三)清涼國師碑銘(御贊附) (十四)圭峰宗密禪師 (十五)武宗 (十六)潭州云巖晟禪師 (十七)帝銳意永仙詔(僧道論議) (十八)作望仙臺于禁中 (十九)敕並省天下佛寺 (二十)詔下廢釋(史贊) (二十一)宣宗 (二十二)詔復釋氏 (二十三)香山居士白居易 (二十四)貶李德裕詔 (二十五)華林善覺禪師 (二十六)黃檗希運禪師 (二十七)詔弘辯問南北宗旨 (二十八)復廬山東林碑(崔黯作) (二十九)溈山靈祐禪師 (三十)李節贈疏言序 (三十一)詔羅浮軒轅問攝生 (三十二)補陀示現事蹟
第十七卷
(一)唐懿宗 (二)大慈寰中禪師 (三)德山宣鑒禪師 (四)臨濟義玄禪師 (五)長沙景岑禪師 (六)洞山良價禪師 (七)悟達國師知玄傳 (八)裴相國禪源詮序 (九)詔迎佛骨
【English Translation】 English version Erecting Precept Platforms in Violation of Prohibitions (38) Chan Master Guling of Fuzhou
Volume 16
(1) Emperor Jingzong of Tang (2) Edict Regarding Liu Congzheng's Aptitude for Immortality (3) Emperor Wenzong (4) Stele of Chan Master Yaoshan Weiyan (5) Li Ao's 'Treatise on Returning to Original Nature' (2) (6) Stone Sutra Stele of Chongxuan in Suzhou (Written by Bai Juyi) (7) Chan Master Danxia Tianran (8) Ling Xingpo (9) Bodhisattva Image Appearing in a Clam (10) Li Xun's Memorial to Eliminate Monks and Nuns (11) Chan Master Nanquan Puyuan (12) Stele of Dharma Master Dada (Written by Pei Xiu) (13) Inscription on the Stele of National Teacher Qingliang (with Imperial Eulogy) (14) Chan Master Guifeng Zongmi (15) Emperor Wuzong (16) Chan Master Yunyan Sheng of Tanzhou (17) Imperial Edict Intensely Pursuing Immortality (Debate between Monks and Taoists) (18) Building the 'Looking-for-Immortals Altar' within the Forbidden City (19) Imperial Decree to Merge and Abolish Buddhist Temples Throughout the Realm (20) Imperial Edict to Abolish Buddhism (Historical Commentary) (21) Emperor Xuanzong (22) Imperial Edict to Restore Buddhism (23) Layman Bai Juyi of Xiangshan (24) Edict Banishing Li Deyu (25) Chan Master Hualin Shanjue (26) Chan Master Huangbo Xiyun (27) Imperial Edict to Widely Debate the Tenets of the Northern and Southern Schools (28) Restoring the Donglin Stele on Mount Lu (Written by Cui An) (29) Chan Master Weishan Lingyou (30) Li Jie's Preface to the Presented Memorial (31) Imperial Edict to Luo Fu Xuan Yuan to Inquire about Preserving Life (32) Manifestation of Events at Putuo
Volume 17
(1) Emperor Yizong of Tang (2) Chan Master Daci Huanzhong (3) Chan Master Deshan Xuanjian (4) Chan Master Linji Yixuan (5) Chan Master Changsha Jingcen (6) Chan Master Dongshan Liangjie (7) Biography of National Teacher Wuda Zhixuan (8) Prime Minister Pei's Preface to 'Explanation of the Source of Chan' (9) Imperial Edict to Welcome the Buddha's Relic
史贊附)
(十)僖宗(十一)夾山善會禪師(十二)巖頭全豁禪師
(十三)昭宗(此下十三處霸)(十四)仰山惠寂禪師(十五)趙州從諗禪師(十六)云居道膺禪師
(十七)五代(十八)梁太祖朱溫(十九)雪峰義存禪師(二十)玄沙師備禪師(二十一)惟勁集寶林傳
(二十二)末帝(二十三)明州布袋和上
(二十四)唐莊宗李存勖(二十五)興化存獎禪師
(二十六)明宗(二十七)長慶惠棱禪師(二十八)聖節設立試僧科
(二十九)晉石敬瑭(三十)打鐘息苦緣起
(三十一)遼主德光御汴宮
(三十二)漢劉知遠(三十三)雲門文偃禪師
(三十四)周郭威(三十五)南院惠颙禪師
(三十六)世宗(三十七)詔廢釋造僧帳(三十八)清涼文益禪師
第十八卷
(一)宋太祖(二)詔雕佛經一藏(三)德韶國師示寂(四)風穴延沼禪師(五)永明智覺禪師(六)吳越王作宗鏡序(七)宗鏡後序(楊無為作)
(八)太宗(九)御製三藏聖教序(十)贊寧修大宋僧傳(十一)詔立譯經院(十二)趙普報應(十三)香林澄遠禪師(十四)南安自嚴尊者(十五)首山省念禪師
(十六)真宗 (十七)
【現代漢語翻譯】 現代漢語譯本 史贊附)
(十)僖宗 (Xi Zong) (十一)夾山善會禪師 (Jiashan Shanhui Chanshi) (十二)巖頭全豁禪師 (Yantou Quanhuo Chanshi)
(十三)昭宗 (Zhao Zong) (此下十三處霸) (十四)仰山惠寂禪師 (Yangshan Huiji Chanshi) (十五)趙州從諗禪師 (Zhaozhou Congshen Chanshi) (十六)云居道膺禪師 (Yunjü Daoying Chanshi)
(十七)五代 (Wudai) (十八)梁太祖朱溫 (Liang Taizu Zhu Wen) (十九)雪峰義存禪師 (Xuefeng Yicun Chanshi) (二十)玄沙師備禪師 (Xuansha Shibei Chanshi) (二十一)惟勁集寶林傳 (Weijing Ji Baolin Zhuan)
(二十二)末帝 (Modi) (二十三)明州布袋和上 (Mingzhou Budai Heshang)
(二十四)唐莊宗李存勖 (Tang Zhuangzong Li Cunxu) (二十五)興化存獎禪師 (Xinghua Cunjang Chanshi)
(二十六)明宗 (Ming Zong) (二十七)長慶惠棱禪師 (Changqing Huiling Chanshi) (二十八)聖節設立試僧科 (Shengjie Sheli Shi Sengke)
(二十九)晉石敬瑭 (Jin Shi Jingtang) (三十)打鐘息苦緣起 (Da Zhong Xi Ku Yuanqi)
(三十一)遼主德光御汴宮 (Liao Zhu Deguang Yu Biangong)
(三十二)漢劉知遠 (Han Liu Zhiyuan) (三十三)雲門文偃禪師 (Yunmen Wenyan Chanshi)
(三十四)周郭威 (Zhou Guowei) (三十五)南院惠颙禪師 (Nanyuan Huiyong Chanshi)
(三十六)世宗 (Shizong) (三十七)詔廢釋造僧帳 (Zhao Fei Shi Zao Seng Zhang) (三十八)清涼文益禪師 (Qingliang Wenyi Chanshi)
第十八卷
(一)宋太祖 (Song Taizu) (二)詔雕佛經一藏 (Zhao Diao Fojing Yi Zang) (三)德韶國師示寂 (Deshao Guoshi Shiji) ()穴延沼禪師 (Xueyan Zhao Chanshi) (五)永明智覺禪師 (Yongming Zhijue Chanshi) (六)吳越王作宗鏡序 (Wuyue Wang Zuo Zongjing Xu) (七)宗鏡後序 (Zongjing Houxu) (楊無為作)
(八)太宗 (Taizong) (九)御製三藏聖教序 (Yuzhi Sanzang Shengjiao Xu) (十)贊寧修大宋僧傳 (Zanning Xiu Dasong Sengzhuan) (十一)詔立譯經院 (Zhao Li Yijing Yuan) (十二)趙普報應 (Zhao Pu Baoying) (十三)香林澄遠禪師 (Xianglin Chengyuan Chanshi) (十四)南安自嚴尊者 (Nan'an Ziyan Zunzhe) (十五)首山省念禪師 (Shoushan Xingnian Chanshi)
(十六)真宗 (Zhenzong) (十七)
【English Translation】 English version Historical Eulogy Appendix)
(10) Emperor Xi Zong (僖宗) (11) Chan Master Jiashan Shanhui (夾山善會禪師) (12) Chan Master Yantou Quanhuo (巖頭全豁禪師)
(13) Emperor Zhao Zong (昭宗) (The following thirteen entries are overbearing) (14) Chan Master Yangshan Huiji (仰山惠寂禪師) (15) Chan Master Zhaozhou Congshen (趙州從諗禪師) (16) Chan Master Yunjü Daoying (云居道膺禪師)
(17) Five Dynasties (五代) (18) Zhu Wen, Emperor Taizu of Liang (梁太祖朱溫) (19) Chan Master Xuefeng Yicun (雪峰義存禪師) (20) Chan Master Xuansha Shibei (玄沙師備禪師) (21) Weijing compiled the Baolin Biography (惟勁集寶林傳)
(22) Last Emperor (末帝) (23) Monk Budai of Mingzhou (明州布袋和上)
(24) Li Cunxu, Emperor Zhuangzong of Tang (唐莊宗李存勖) (25) Chan Master Xinghua Cunjang (興化存獎禪師)
(26) Emperor Ming Zong (明宗) (27) Chan Master Changqing Huiling (長慶惠棱禪師) (28) Imperial examination for monks established on the Emperor's birthday (聖節設立試僧科)
(29) Shi Jingtang of Jin (晉石敬瑭) (30) The origin of striking the bell to cease suffering (打鐘息苦緣起)
(31) Emperor Deguang of Liao resided in Bian Palace (遼主德光御汴宮)
(32) Liu Zhiyuan of Han (漢劉知遠) (33) Chan Master Yunmen Wenyan (雲門文偃禪師)
(34) Guo Wei of Zhou (周郭威) (35) Chan Master Nanyuan Huiyong (南院惠颙禪師)
(36) Emperor Shi Zong (世宗) (37) Edict to abolish the registration of monks (詔廢釋造僧帳) (38) Chan Master Qingliang Wenyi (清涼文益禪師)
Volume 18
(1) Emperor Taizu of Song (宋太祖) (2) Edict to carve a Tripitaka of Buddhist scriptures (詔雕佛經一藏) (3) National Teacher Deshao passed away (德韶國師示寂) (4) Chan Master Xueyan Zhao (穴延沼禪師) (5) Chan Master Yongming Zhijue (永明智覺禪師) (6) King of Wuyue wrote the preface to the Zongjing (吳越王作宗鏡序) (7) Postface to the Zongjing (宗鏡後序) (written by Yang Wuwei)
(8) Emperor Taizong (太宗) (9) Imperial preface to the Tripitaka Sacred Teachings (御製三藏聖教序) (10) Zanning compiled the Great Song Biographies of Monks (贊寧修大宋僧傳) (11) Edict to establish a Sutra Translation Institute (詔立譯經院) (12) Zhao Pu's karmic retribution (趙普報應) (13) Chan Master Xianglin Chengyuan (香林澄遠禪師) (14) Venerable Nan'an Ziyan (南安自嚴尊者) (15) Chan Master Shoushan Xingnian (首山省念禪師)
(16) Emperor Zhenzong (真宗) (17)
帝制繼聖教序 (十八)道原集傳燈錄 (十九)詔諸路建天慶觀 (二十)孤山智圓法師 (二十一)汾陽善昭禪師 (二十二)賜天臺教入藏 (二十三)大陽警玄禪師 (二十四)四明法智講師 (二十五)長水子璇法師 (二十六)慈雲遵式懺主 (二十七)御製廣燈錄序 (二十八)慈明楚圓禪師 (二十九)楊岐方會禪師 (三十)言法華 (三十一)李覯留意佛書 (三十二)浮山法遠禪師 (三十三)詔懷璉禪師住凈因 (三十四)雪竇重顯禪師 (三十五)華嚴道隆禪師 (三十六)達觀曇穎禪師 (三十七)天衣義懷禪師 (三十八)歐陽修問臨終事 (三十九)天缽重元禪師
(四十)英宗(四十一)云峰文悅禪師(四十二)詔賜民間寺額
第十九卷
(一)宋神宗(二)圓通居訥禪師(三)明教契嵩禪師(四)白雲守端禪師(五)華亭惠辨都師(六)吉州慶間禪師(七)舒州義青禪師(八)嘉興真如法堂記(司馬光作)(九)金國李屏山論(十)明道厭科舉立論(十一)金國屏山有辨
(十二)哲宗 (十三)送蹇拱辰參照覺(張無盡作) (十四)高麗義天僧統 (十五)晉水凈源禪師 (十六)蔣山贊元禪師 (十七)蘇老泉圓覺院記 (十八)東坡磨衲贊
【現代漢語翻譯】 現代漢語譯本 帝制繼聖教序 道原集傳燈錄 詔諸路建天慶觀 孤山智圓法師 汾陽善昭禪師 賜天臺教入藏 大陽警玄禪師 四明法智講師 長水子璇法師 慈雲遵式懺主 御製廣燈錄序 慈明楚圓禪師 楊岐方會禪師 言法華 李覯留意佛書 浮山法遠禪師 詔懷璉禪師住凈因 雪竇重顯禪師 華嚴道隆禪師 達觀曇穎禪師 天衣義懷禪師 歐陽修問臨終事 天缽重元禪師
英宗 云峰文悅禪師 詔賜民間寺額
第十九卷
宋神宗 圓通居訥禪師 明教契嵩禪師 白雲守端禪師 華亭惠辨都師 吉州慶間禪師 舒州義青禪師 嘉興真如法堂記(司馬光作) 金國李屏山論 明道厭科舉立論 金國屏山有辨
哲宗 送蹇拱辰參照覺(張無盡作) 高麗義天僧統 晉水凈源禪師 蔣山贊元禪師 蘇老泉圓覺院記 東坡磨衲贊 帝制繼承和發揚了佛教的教義（聖教序）。 道原編輯了《傳燈錄》。 皇帝下詔在各路興建天慶觀。 孤山智圓法師。 汾陽善昭禪師。 皇帝下令將天臺宗的典籍收入藏經。 大陽警玄禪師。 四明法智講師。 長水子璇法師。 慈雲遵式懺主。 皇帝親自撰寫了《廣燈錄》的序言。 慈明楚圓禪師。 楊岐方會禪師。 講述《法華經》。 李覯關注佛學書籍。 浮山法遠禪師。 皇帝下詔讓懷璉禪師住在凈因寺。 雪竇重顯禪師。 華嚴道隆禪師。 達觀曇穎禪師。 天衣義懷禪師。 歐陽修詢問關於臨終的事情。 天缽重元禪師。
英宗（皇帝名號）。 云峰文悅禪師。 皇帝下詔賜予民間寺廟匾額。
第十九卷
宋神宗（皇帝名號）。 圓通居訥禪師。 明教契嵩禪師。 白雲守端禪師。 華亭惠辨都師。 吉州慶間禪師。 舒州義青禪師。 嘉興真如法堂記（司馬光撰寫）。 金國李屏山的論述。 明道厭惡科舉而提出的論點。 金國李屏山的辯論。
哲宗（皇帝名號）。 送蹇拱辰參照覺（張無盡撰寫）。 高麗義天僧統。 晉水凈源禪師。 蔣山贊元禪師。 蘇老泉圓覺院記。 東坡居士的磨衲贊。
【English Translation】 English version Imperial decree continues the sacred teachings preface. Daoyuan compiled the 'Transmission of the Lamp'. An imperial edict ordered the construction of Tianqing Monasteries in various regions. Master Zhiyuan of Gushan. Chan Master Shanzhao of Fenyang. Imperial grant for Tiantai teachings to be included in the Tripitaka. Chan Master Jingxuan of Dayang. Lecturer Fazhi of Siming. Master Zixuan of Changshui. Repentance Master Zunshi of Ciyun. Imperial preface to the 'Extensive Record of the Lamp'. Chan Master Chuyuan of Ciming. Chan Master Fanghui of Yangqi. Speaking on the 'Lotus Sutra'. Li Gou pays attention to Buddhist books. Chan Master Fayuan of Fushan. Imperial edict for Chan Master Huailian to reside at Jingyin Monastery. Chan Master Chongxian of Xuedou. Chan Master Daolong of Huayan. Chan Master Tanying of Daguan. Chan Master Yihuai of Tianyi. Ouyang Xiu inquires about matters at the time of death. Chan Master Chongyuan of Tianbo.
Emperor Yingzong. Chan Master Wenyue of Yunfeng. Imperial edict bestowing plaques to folk temples.
Volume Nineteen
Emperor Shenzong of Song. Chan Master June of Yuantong. Chan Master Qisong of Mingjiao. Chan Master Shouduan of Baiyun. Master Huibian of Huating. Chan Master Qingjian of Jizhou. Chan Master Yiqing of Shuzhou. Record of the True Such Dharma Hall in Jiaxing (written by Sima Guang). Discourse by Li Pingshan of the Jin Dynasty. Mingdao's argument against the examination system. Li Pingshan's defense in the Jin Dynasty.
Emperor Zhezong. Sending Jian Gongchen to study with Zhao Jue (written by Zhang Wujin). Supreme Monk Yicheon of Goryeo. Chan Master Jingyuan of Jinshui. Chan Master Zanyuan of Jiangshan. Record of the Yuanjue (Perfect Enlightenment) Monastery by Su Laoquan. Eulogy on the patched robe by Dongpo.
(十九)圓通法秀禪師 (二十)東林常總禪師 (二十一)玉泉承皓禪師 (二十二)辨才元凈法師 (二十三)凈因道臻禪師 (二十四)智海慕喆禪師 (二十五)云居元祐禪師 (二十六)佛印了元禪師 (二十七)瑞光宗本禪師 (二十八)黃龍祖心禪師
(二十九)徽宗 (三十)御製續燈錄序 (三十一)蘄州五祖法演禪師 (三十二)法雲善本禪師 (三十三)蔡京食鶉感夢 (三十四)大樹惠持入定 (三十五)帝幸玉清昭陽宮 (三十六)女真叛遼 (三十七)死心悟新禪師 (三十八)靈芝元照律師 (三十九)林靈素以術要君 (四十)黃龍惟清禪師 (四十一)佛鑒惠勤禪師 (四十二)上聽林靈素講經 (四十三)大金立國 (四十四)改佛號滅僧寺 (四十五)張無盡傳 (四十六)覺范德洪禪師 (四十七)詔道法師復僧服(北澗銘附)
第二十卷
(一)南宋高宗(二)西竺蘇陀室利(三)圓悟克勤禪師(四)虎丘紹隆禪師(五)佛智端裕禪師(六)牧庵法忠禪師(七)真歇清了禪師(八)感山曉瑩禪師(九)宏智正覺禪師
(十)孝宗 (十一)應庵曇華禪師 (十二)徑山宗杲禪師 (十三)大禪了明禪師 (十四)石室祖琇禪師 (十五)普庵印
【現代漢語翻譯】 現代漢語譯本 (十九) 圓通法秀禪師 (Yuantong Faxiu Chanshi) (二十) 東林常總禪師 (Donglin Changzong Chanshi) (二十一) 玉泉承皓禪師 (Yuquan Chenghao Chanshi) (二十二) 辨才元凈法師 (Biancai Yuanjing Fashi) (二十三) 凈因道臻禪師 (Jingyin Daozhen Chanshi) (二十四) 智海慕喆禪師 (Zhihai Muzhe Chanshi) (二十五) 云居元祐禪師 (Yunju Yuanyou Chanshi) (二十六) 佛印了元禪師 (Foyin Liaoyuan Chanshi) (二十七) 瑞光宗本禪師 (Ruiguang Zongben Chanshi) (二十八) 黃龍祖心禪師 (Huanglong Zuxin Chanshi)
(二十九) 徽宗 (Huizong) （宋朝皇帝名） (三十) 御製續燈錄序 (Yuzhi Xudenglu Xu) （皇帝撰寫的《續燈錄》序言） (三十一) 蘄州五祖法演禪師 (Qizhou Wuzu Fayan Chanshi) (三十二) 法雲善本禪師 (Fayun Shanben Chanshi) (三十三) 蔡京食鶉感夢 (Cai Jing Shi Chun Gan Meng) （蔡京吃鵪鶉后做了個有感觸的夢） (三十四) 大樹惠持入定 (Dashu Huichi Ruding) （大樹惠持禪師入定） (三十五) 帝幸玉清昭陽宮 (Di Xing Yuqing Zhaoyang Gong) （皇帝駕臨玉清昭陽宮） (三十六) 女真叛遼 (Nüzhen Pan Liao) （女真族反叛遼國） (三十七) 死心悟新禪師 (Sixin Wuxin Chanshi) (三十八) 靈芝元照律師 (Lingzhi Yuanzhao Lushi) (三十九) 林靈素以術要君 (Lin Lingsu Yi Shu Yao Jun) （林靈素用方術迷惑皇帝） (四十) 黃龍惟清禪師 (Huanglong Weiqing Chanshi) (四十一) 佛鑒惠勤禪師 (Fojian Huiqin Chanshi) (四十二) 上聽林靈素講經 (Shang Ting Lin Lingsu Jiang Jing) （皇帝聽林靈素講經） (四十三) 大金立國 (Dajin Liguo) （大金國建立） (四十四) 改佛號滅僧寺 (Gai Fohao Mie Sengsi) （更改佛的稱號，廢滅寺廟） (四十五) 張無盡傳 (Zhang Wujin Zhuan) （張無盡的傳記） (四十六) 覺范德洪禪師 (Juefan Dehong Chanshi) (四十七) 詔道法師復僧服 (Zhao Daofa Shi Fu Sengfu) (北澗銘附) （皇帝下詔讓道法師恢復僧人的服裝，附北澗銘）
第二十卷
(一) 南宋高宗 (Nansong Gaozong) （南宋皇帝名） (二) 西竺蘇陀室利 (Xizhu Su Tuo Shi Li) （來自西印度的蘇陀室利） (三) 圓悟克勤禪師 (Yuanwu Keqin Chanshi) (四) 虎丘紹隆禪師 (Huqiu Shaolong Chanshi) (五) 佛智端裕禪師 (Fozhi Duanyu Chanshi) (六) 牧庵法忠禪師 (Mu'an Fazhong Chanshi) (七) 真歇清了禪師 (Zhenxie Qingliao Chanshi) (八) 感山曉瑩禪師 (Ganshan Xiaoying Chanshi) (九) 宏智正覺禪師 (Hongzhi Zhengjue Chanshi)
(十) 孝宗 (Xiaozong) （宋朝皇帝名） (十一) 應庵曇華禪師 (Ying'an Tanhua Chanshi) (十二) 徑山宗杲禪師 (Jingshan Zonggao Chanshi) (十三) 大禪了明禪師 (Dachan Liaoming Chanshi) (十四) 石室祖琇禪師 (Shishi Zuxiu Chanshi) (十五) 普庵印 (Pu'an Yin)
【English Translation】 English version (19) Chan Master Yuantong Faxiu (20) Chan Master Donglin Changzong (21) Chan Master Yuquan Chenghao (22) Dharma Master Biancai Yuanjing (23) Chan Master Jingyin Daozhen (24) Chan Master Zhihai Muzhe (25) Chan Master Yunju Yuanyou (26) Chan Master Foyin Liaoyuan (27) Chan Master Ruiguang Zongben (28) Chan Master Huanglong Zuxin
(29) Emperor Huizong (Huizong) (Emperor of the Song Dynasty) (30) Imperial Preface to the Continued Record of the Lamp (Yuzhi Xudenglu Xu) (Preface to the 'Continued Record of the Lamp' written by the emperor) (31) Chan Master Fayan of Wuzu in Qizhou (32) Chan Master Fayun Shanben (33) Cai Jing's Dream After Eating Quail (Cai Jing Shi Chun Gan Meng) (Cai Jing had a dream after eating quail) (34) Dashu Huichi Enters Samadhi (Dashu Huichi Ruding) (Chan Master Dashu Huichi enters Samadhi) (35) The Emperor Visits Yuqing Zhaoyang Palace (Di Xing Yuqing Zhaoyang Gong) (The emperor visits Yuqing Zhaoyang Palace) (36) The Jurchens Rebel Against the Liao (Nüzhen Pan Liao) (The Jurchen people rebel against the Liao Dynasty) (37) Chan Master Sixin Wuxin (38) Vinaya Master Lingzhi Yuanzhao (39) Lin Lingsu Uses Magic to Control the Emperor (Lin Lingsu Yi Shu Yao Jun) (Lin Lingsu uses magic to bewilder the emperor) (40) Chan Master Huanglong Weiqing (41) Chan Master Fojian Huiqin (42) The Emperor Listens to Lin Lingsu Lecturing on Sutras (Shang Ting Lin Lingsu Jiang Jing) (The emperor listens to Lin Lingsu lecturing on sutras) (43) The Founding of the Great Jin (Dajin Liguo) (The Great Jin Dynasty is established) (44) Changing Buddha's Titles and Destroying Monasteries (Gai Fohao Mie Sengsi) (Changing the titles of the Buddhas and abolishing monasteries) (45) Biography of Zhang Wujin (Zhang Wujin Zhuan) (Biography of Zhang Wujin) (46) Chan Master Juefan Dehong (47) Imperial Edict Restoring Dharma Master Daofa's Monastic Robes (Zhao Daofa Shi Fu Sengfu) (with the Inscription of Beijian attached) (The emperor issues an edict to restore Dharma Master Daofa's monastic robes, with the Inscription of Beijian attached)
Volume 20
(1) Emperor Gaozong of the Southern Song (Nansong Gaozong) (Emperor of the Southern Song Dynasty) (2) Suddhaśrī of West India (Xizhu Su Tuo Shi Li) (Suddhaśrī from West India) (3) Chan Master Yuanwu Keqin (4) Chan Master Huqiu Shaolong (5) Chan Master Fozhi Duanyu (6) Chan Master Mu'an Fazhong (7) Chan Master Zhenxie Qingliao (8) Chan Master Ganshan Xiaoying (9) Chan Master Hongzhi Zhengjue
(10) Emperor Xiaozong (Xiaozong) (Emperor of the Song Dynasty) (11) Chan Master Ying'an Tanhua (12) Chan Master Jingshan Zonggao (13) Chan Master Dachan Liaoming (14) Chan Master Shishi Zuxiu (15) Pu'an's Seal (Pu'an Yin)
肅禪師 (十六)慶壽教亨禪師 (十七)瞎堂惠遠禪師 (十八)帝制原道論(並觀音贊) (十九)詔刊天臺教藏 (二十)德藏可觀法師 (二十一)帝注圓覺經賜徑山 (二十二)宋遣宇文虛中使金
(二十三)光宗(二十四)王孝禮言影表(二十五)凈慈彥充禪師
(二十六)寧宗(二十七)靈隱崇岳禪師(二十八)佛照德光禪師(二十九)紫微觀記(元遺山作)(三十)屏山居士鳴道集說(三十一)吽哈啰悉利幢記(三十二)鄭州普照道悟禪師(三十三)資壽尼無著禪師
第二十一卷
(一)大元太祖皇帝(二)天竺此峰宗印講師
(三)憲宗(四)慶壽海云印簡大師
(五)世祖(上) (六)拜劉秉忠太保參領中書省事制 (七)帝師說羯磨儀軌序 (八)劉太保神道碑 (九)謚劉太保文貞制 (十)帝師發思八行狀 (十一)聖旨僧道辨析 (十二)焚諸路道藏經碑 (十三)辨偽錄隨函序 (十四)辨偽錄一十四章(一之八)
第二十二卷
(一)世祖(下)(二)辨偽錄(九之十四)(三)詔禁道藏經品目(四)焚道藏經下火文(五)僧道持論名銜(六)江南禪教登對錄(七)徑山云峰妙高禪師(八)世祖弘教玉音百段
(九)成
【現代漢語翻譯】 現代漢語譯本 肅禪師 (十六)慶壽教亨禪師 (十七)瞎堂惠遠禪師 (十八)帝制原道論(並觀音贊) (十九)詔刊天臺教藏 (二十)德藏可觀法師 (二十一)帝注圓覺經賜徑山 (二十二)宋遣宇文虛中使金 (二十三)光宗 (二十四)王孝禮言影表 (二十五)凈慈彥充禪師 (二十六)寧宗 (二十七)靈隱崇岳禪師 (二十八)佛照德光禪師 (二十九)紫微觀記(元遺山作) (三十)屏山居士鳴道集說 (三十一)吽哈啰悉利幢記 (三十二)鄭州普照道悟禪師 (三十三)資壽尼無著禪師 第二十一卷 (一)大元太祖皇帝 (二)天竺此峰宗印講師 (三)憲宗 (四)慶壽海云印簡大師 (五)世祖(上) (六)拜劉秉忠太保參領中書省事制 (七)帝師說羯磨儀軌序 (八)劉太保神道碑 (九)謚劉太保文貞制 (十)帝師發思八行狀 (十一)聖旨僧道辨析 (十二)焚諸路道藏經碑 (十三)辨偽錄隨函序 (十四)辨偽錄一十四章(一之八) 第二十二卷 (一)世祖(下) (二)辨偽錄(九之十四) (三)詔禁道藏經品目 (四)焚道藏經下火文 (五)僧道持論名銜 (六)江南禪教登對錄 (七)徑山云峰妙高禪師 (八)世祖弘教玉音百段 (九)成
【English Translation】 English version Chan Master Su (16) Chan Master Jiaoxiao Jiaohēng (17) Chan Master Xiatang Huiyuan (18) Imperial Treatise on Returning to the Dao (with Praise to Guanyin) (19) Imperial Decree to Publish the Tiantai Teachings Treasury (20) Dharma Master Dezang Kewan (21) Imperial Commentary on the Yuanjue Sutra (Perfect Enlightenment Sutra) Bestowed upon Jingshan (22) Song Dynasty Sends Yuwen Xuzhong as Envoy to the Jin Dynasty (23) Emperor Guangzong (24) Wang Xiaoli's Words on Shadow Portraits (25) Chan Master Jingci Yanchong (26) Emperor Ningzong (27) Chan Master Lingyin Chongyue (28) Chan Master Fozhao Deguang (29) Records of the Zǐwēi Observatory (by Yuan Yishan) (30) Collected Sayings of Layman Pingshan Mingdao (31) Record of the Hūm Hā Rā Sī Lì Dhvaja (32) Chan Master Puzhao Daowu of Zhengzhou (33) Bhikkhuni Wuzhu of Zishou Monastery Volume 21 (1) Emperor Taizu of the Great Yuan Dynasty (2) Tripitaka Master Cifeng Zongyin from India (3) Emperor Xianzong (4) Great Master Haiyun Yinjian of Qingshou Monastery (5) Emperor Shizu (Part 1) (6) Decree Appointing Liu Bingzhong as Grand Protector and Concurrent Administrator of the Central Secretariat (7) Preface to the Imperial Preceptor's Discourse on the Karma Ritual (8) Spirit-Way Stele of Grand Protector Liu (9) Decree Bestowing the Posthumous Title 'Wenzhen' upon Grand Protector Liu (10) Deeds of the Imperial Preceptor Phags-pa (11) Imperial Edict on the Differentiation between Monks and Daoists (12) Stele for Burning the Daoist Canon in Various Circuits (13) Preface to the 'Records for Distinguishing Falsehood' (14) 'Records for Distinguishing Falsehood', Chapter 1-8 Volume 22 (1) Emperor Shizu (Part 2) (2) 'Records for Distinguishing Falsehood', Chapter 9-14 (3) Imperial Decree Prohibiting Items in the Daoist Canon (4) Text for Burning the Daoist Canon (5) Titles of Monks and Daoists in Debate (6) Records of Discussions between Chan and Teaching Schools in Jiangnan (7) Chan Master Yunfeng Miaogao of Jingshan Monastery (8) One Hundred Sections of Emperor Shizu's Jade Edict on Propagating the Teachings (9) Completion
宗(十)五臺真覺文才國師(十一)膽巴金剛上師
(十二)武宗(十三)敕撰臨濟正宗記(十四)乞臺薩里碑(十五)上都華嚴至溫禪師(十六)革僧衙門論
(十七)仁宗(十八)三藏沙啰巴譯師(十九)秦州普覺英辨論師(二十)敕建瑞像殿記(二十一)加封普庵宣命(二十二)京都崇恩謙講師(二十三)京城普慶法聞律師(二十四)三藏達益巴國師(二十五)京師寶集妙文講師
(二十六)英宗(二十七)詔各路建帝師殿碑(二十八)五臺普寧了性講師(二十九)玉山普安寶嚴講師(三十)天目中峰明本國師(三十一)大都妙善尼舍藍藍(三十二)臨壇大德惠汶律師
今上皇帝萬萬歲
佛祖歷代通載目錄(終)
佛祖歷代通載卷第一
嘉興路大中祥符禪寺住持華亭念常集
(一) 七佛偈
毗婆尸佛(過去莊嚴劫第九百九十八尊)偈曰。身從無相中受生。猶如幻出諸形像。幻人心識本來無。罪福皆空無所住。長阿含經云。人壽八萬歲時此佛出世。種剎利。姓拘利若。父槃頭母槃頭婆提。居槃頭婆提城。坐婆羅樹下說法。三會度人三十四萬八千人。神足二。一名騫茶。二名提舍。侍者無憂。子方膺。
尸棄佛(莊嚴劫第九百九十九尊)偈曰。起
【現代漢語翻譯】 現代漢語譯本 宗（十）五臺真覺文才國師（十一）膽巴金剛上師
（十二）武宗（十三）敕撰《臨濟正宗記》（十四）乞臺薩里碑（十五）上都華嚴至溫禪師（十六）革僧衙門論
（十七）仁宗（十八）三藏沙啰巴譯師（十九）秦州普覺英辨論師（二十）敕建瑞像殿記（二十一）加封普庵宣命（二十二）京都崇恩謙講師（二十三）京城普慶法聞律師（二十四）三藏達益巴國師（二十五）京師寶集妙文講師
（二十六）英宗（二十七）詔各路建帝師殿碑（二十八）五臺普寧了性講師（二十九）玉山普安寶嚴講師（三十）天目中峰明本國師（三十一）大都妙善尼舍藍藍（三十二）臨壇大德惠汶律師
今上皇帝萬萬歲
《佛祖歷代通載》目錄（終）
《佛祖歷代通載》卷第一
嘉興路大中祥符禪寺住持華亭念常集
（一）七佛偈
毗婆尸佛（過去莊嚴劫第九百九十八尊）偈曰：身從無相中受生，猶如幻出諸形像。幻人心識本來無，罪福皆空無所住。《長阿含經》云：人壽八萬歲時此佛出世。種剎利，姓拘利若。父槃頭母槃頭婆提。居槃頭婆提城。坐婆羅樹下說法。三會度人三十四萬八千人。神足二：一名騫茶，二名提舍。侍者無憂。子方膺。
尸棄佛（莊嚴劫第九百九十九尊）偈曰：起
【English Translation】 English version Zong (10), National Preceptor Zhenjue Wencai of Mount Wutai (11), Guru Dampa Vajra
(12) Emperor Wuzong (13) Ordered the Compilation of 'Record of the Orthodox Lineage of Linji' (14) Requested the Stele of Taisali (15) Zen Master Zhiwen of Huayan Temple in Shangdu (16) Treatise on Reforming the Monastic Affairs Bureau
(17) Emperor Renzong (18) Tripitaka Master Sarapa Translator (19) Qin Prefecture Pujue Yingbian Preacher (20) Imperial Order to Build the Hall of Auspicious Images, Record (21) Additional Title Bestowed upon Puan, Imperial Decree (22) Humble Lecturer Qian of Chong'en Temple in the Capital (23) Vinaya Master Fawen of Puqing Temple in the Capital City (24) National Preceptor Dayipa, Tripitaka Master (25) Lecturer Miaowen of Baoji Temple in the Capital
(26) Emperor Yingzong (27) Edict to Build Imperial Preceptor Halls in Various Regions, Stele (28) Lecturer Liaoxing of Puning Temple on Mount Wutai (29) Lecturer Baoyan of Puan Temple on Jade Mountain (30) National Preceptor Mingben of Zhongfeng on Tianmu Mountain (31) Nun Shelanlan of Miaoshan Temple in Dadu (32) Vinaya Master Huiwen, Virtuous One at the Ordination Platform
Long live the current Emperor!
Catalog of 'Comprehensive Record of Buddhas and Patriarchs Through the Ages' (End)
Comprehensive Record of Buddhas and Patriarchs Through the Ages, Volume 1
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Temple in Jiaxing Road
(1) The Gatha of the Seven Buddhas
Vipassī Buddha (The 998th Buddha of the Past Adornment Kalpa) Gatha says: 'The body receives birth from the formless, like illusions manifesting various images. The illusory mind and consciousness are originally empty, without dwelling in sin or merit.' The 'Long Agama Sutra' says: 'When people lived for 80,000 years, this Buddha appeared in the world. Of the Kshatriya caste, with the surname Koliya. His father was Bandhuma, and his mother Bandhumatī. He resided in Bandhumatī City. He preached under the Banyan tree. He delivered 348,000 people in three assemblies. His two chief disciples were: one named Khandha, and the other Tissa. His attendant was Asoka. His son was Samvatta.'
Sikhī Buddha (The 999th Buddha of the Adornment Kalpa) Gatha says: Rise
諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。長阿含經云。人壽七萬歲時此佛出世。種剎利。姓拘利若。父明相。母光曜。居光相城。坐分陀利樹下說法。三會度人二十五萬。神足二。一名阿毗浮。二名婆婆。侍者忍行。子無量。
毗舍浮佛(莊嚴劫第一千尊)偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。長阿含經云。人壽六萬歲時此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐博洛叉樹下說法。二會度人一十三萬。神足二。一名扶游。二名郁多摩。侍者寂滅。子妙覺。
拘留孫佛(見在賢劫第一尊)偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。長阿含經云。人壽四萬歲時此佛出世。種婆羅門。姓迦葉。父禮德。母善枝。居安和城。坐尸利沙樹下說法。一會度人四萬。神足二。一薩尼。二毗樓。侍者善覺。子上勝。
拘那含牟尼佛(賢劫第二尊)偈曰。佛不見佛知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。長阿含經云。人壽三萬歲時此佛出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐優曇婆羅樹下說法。一會度人三萬。神足二。一舒槃那。二郁多樓。侍者安和。
【現代漢語翻譯】 現代漢語譯本 諸善法原本就是虛幻的。造作各種惡業也是虛幻的。身體如同聚攏的泡沫，心念如同飄忽的風。虛幻的事物沒有根基，沒有真實的自性。《長阿含經》記載，當人類壽命達到七萬歲時，這位佛陀將會出世。他的種族是剎帝利（Kshatriya，印度教的第二等級，武士階層），姓氏是拘利若（Koliya），父親名為明相，母親名為光曜。他居住在光相城，在分陀利樹下說法。他通過三次法會度化了二十五萬人。他的兩位神通第一的弟子分別是阿毗浮（Abhibhu）和婆婆（Bhava）。他的侍者名為忍行，兒子名為無量。
毗舍浮佛（Vessabhu Buddha，莊嚴劫的第一千尊佛）的偈語說：『借用四大元素聚合而成這個身體，心原本沒有生起，因為外境才產生。如果外境不存在，心也就不存在。罪與福如同幻象，生起也會滅去。』《長阿含經》記載，當人類壽命達到六萬歲時，這位佛陀將會出世。他的種族是剎帝利，姓氏是拘利若，父親名為善燈，母親名為稱戒。他居住在無喻城，在博洛叉樹下說法。他通過兩次法會度化了十三萬人。他的兩位神通第一的弟子分別是扶游（Phuyu）和郁多摩（Uttama）。他的侍者名為寂滅，兒子名為妙覺。
拘留孫佛（Kakusandha Buddha，現在賢劫的第一尊佛）的偈語說：『見到身體沒有實性就是佛身，了悟心念如幻就是佛幻。了悟身心原本的自性是空性的，這樣的人與佛有什麼差別呢？』《長阿含經》記載，當人類壽命達到四萬歲時，這位佛陀將會出世。他的種族是婆羅門（Brahmin，印度教的最高等級，祭司階層），姓氏是迦葉（Kasyapa），父親名為禮德，母親名為善枝。他居住在安和城，在尸利沙樹下說法。他通過一次法會度化了四萬人。他的兩位神通第一的弟子分別是薩尼（Sani）和毗樓（Viro）。他的侍者名為善覺，兒子名為上勝。
拘那含牟尼佛（Konagamana Buddha，賢劫的第二尊佛）的偈語說：『佛不見佛，知道就是佛。如果確實有能知的，就沒有另外的佛。有智慧的人能夠知道罪的自性是空性的，坦然不懼怕生死。』《長阿含經》記載，當人類壽命達到三萬歲時，這位佛陀將會出世。他的種族是婆羅門，姓氏是迦葉，父親名為大德，母親名為善勝。他居住在清凈城，在優曇婆羅樹下說法。他通過一次法會度化了三萬人。他的兩位神通第一的弟子分別是舒槃那（Subhana）和郁多樓（Uttara）。他的侍者名為安和。
【English Translation】 English version All virtuous dharmas are fundamentally illusory. Creating all kinds of evil karma is also illusory. The body is like a mass of foam, and the mind is like the wind. Illusions arise without root and without real nature. The Dirgha Agama Sutra says: When people's lifespan is 70,000 years, this Buddha will appear in the world. His clan is Kshatriya (Kshatriya, the second rank in Hinduism, the warrior class), his surname is Koliya, his father is named Mingxiang, and his mother is named Guangyao. He lives in Guangxiang City and preaches under the Pundarika tree. He saves 250,000 people through three assemblies. His two foremost disciples in supernatural powers are Abhibhu and Bhava. His attendant is named Renxing, and his son is named Wuliang.
Vessabhu Buddha (the 1,000th Buddha of the Adornment Kalpa) said in a verse: 'Borrowing the four great elements to form this body, the mind originally has no birth, it arises because of external circumstances. If the external circumstances do not exist, the mind will also not exist. Sin and blessing are like illusions, arising and ceasing.' The Dirgha Agama Sutra says: When people's lifespan is 60,000 years, this Buddha will appear in the world. His clan is Kshatriya, his surname is Koliya, his father is named Shandeng, and his mother is named Chengjie. He lives in Wuyu City and preaches under the Burocha tree. He saves 130,000 people through two assemblies. His two foremost disciples in supernatural powers are Phuyu and Uttama. His attendant is named Jimie, and his son is named Miaojue.
Kakusandha Buddha (the first Buddha of the present Bhadrakalpa) said in a verse: 'Seeing that the body has no reality is the Buddha's body, realizing that the mind is like an illusion is the Buddha's illusion. Understanding that the original nature of body and mind is emptiness, what difference is there between such a person and the Buddha?' The Dirgha Agama Sutra says: When people's lifespan is 40,000 years, this Buddha will appear in the world. His clan is Brahmin (Brahmin, the highest rank in Hinduism, the priest class), his surname is Kasyapa, his father is named Lide, and his mother is named Shanzhi. He lives in Anhe City and preaches under the Shirisha tree. He saves 40,000 people through one assembly. His two foremost disciples in supernatural powers are Sani and Viro. His attendant is named Shanjue, and his son is named Shangsheng.
Konagamana Buddha (the second Buddha of the Bhadrakalpa) said in a verse: 'Buddha does not see Buddha, knowing is Buddha. If there is indeed someone who can know, there is no other Buddha. The wise can know that the nature of sin is emptiness, and are fearless of birth and death.' The Dirgha Agama Sutra says: When people's lifespan is 30,000 years, this Buddha will appear in the world. His clan is Brahmin, his surname is Kasyapa, his father is named Dade, and his mother is named Shansheng. He lives in Qingjing City and preaches under the Udumbara tree. He saves 30,000 people through one assembly. His two foremost disciples in supernatural powers are Subhana and Uttara. His attendant is named Anhe.
子導師。
迦葉佛(賢劫第三尊)偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。長阿含經云。人壽二萬歲時此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅奈城。坐尼拘類樹下說法。一會度人二萬。神足二。一提舍。二婆羅婆。侍者善友。子進軍。
釋迦牟尼佛(賢劫第四尊)偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。姓剎利。父凈飯天。母大清凈。居舍衛城。坐菩提樹下說法。一會弟子一千二百五十人。度人無數。神足二。一舍利弗二目犍連。侍者阿難。子羅睺羅。
古佛應世綿歷無窮。不可以周知悉數也。世尊有云。我以如來知見力故。觀彼久遠猶若今日。故按佛名經。紀過現二劫千如來。暨于釋迦但標七佛。阿含經云。七佛精進力。放光滅闇冥。各各坐諸樹。于中成正覺。佛祖偈翻譯。乃高僧云啟一同天竺那連耶舍三藏。于龜茲國譯出。本末載於梁大同六年。
大元帝師發合思巴說
彰所知論 宣授江淮福建等處釋教總統法性三藏弘教佛智大師沙羅巴譯。
(二) 器世界品
器世界所成之體。即四大種種具生。故地堅水濕火暖風動。是等大種最極微細者曰極微塵。亦名鄰虛塵。不能析釋。彼七鄰虛為一
【現代漢語翻譯】 現代漢語譯本 子導師。
迦葉佛(Kasyapa Buddha，賢劫第三尊)偈曰：'一切眾生性清凈，從本無生無可滅，即此身心是幻生，幻化之中無罪福。'《長阿含經》云：人壽二萬歲時此佛出世，種婆羅門，姓迦葉，父梵德，母財主，居波羅奈城，坐尼拘類樹下說法，一會度人二萬。神足二：一提舍，二婆羅婆。侍者善友，子進軍。
釋迦牟尼佛(Sakyamuni Buddha，賢劫第四尊)偈曰：'法本法無法，無法法亦法，今付無法時，法法何曾法。'姓剎利，父凈飯天，母大清凈，居舍衛城，坐菩提樹下說法，一會弟子一千二百五十人，度人無數。神足二：一舍利弗(Sariputra)，二目犍連(Maudgalyayana)。侍者阿難(Ananda)，子羅睺羅(Rahula)。
古佛應世綿歷無窮，不可以周知悉數也。世尊有云：'我以如來知見力故，觀彼久遠猶若今日。'故按《佛名經》，紀過現二劫千如來，暨于釋迦但標七佛。《阿含經》云：'七佛精進力，放光滅闇冥，各各坐諸樹，于中成正覺。'佛祖偈翻譯，乃高僧云啟一同天竺那連耶舍三藏，于龜茲國譯出，本末載於梁大同六年。
大元帝師發合思巴說
《彰所知論》 宣授江淮福建等處釋教總統法性三藏弘教佛智大師沙羅巴譯。
(二) 器世界品
器世界所成之體，即四大種種具生。故地堅水濕火暖風動。是等大種最極微細者曰極微塵，亦名鄰虛塵，不能析釋。彼七鄰虛為一
【English Translation】 English version Preceptor.
Kasyapa Buddha (the third Buddha of the Bhadrakalpa) said in a verse: 'All beings are pure in nature, originally unborn and imperishable. This body and mind are illusory creations, and within this illusion, there is neither sin nor merit.' The Agama Sutra says: When people's lifespan was 20,000 years, this Buddha appeared in the world, of Brahmin caste, named Kasyapa, fathered by Brahmadeva, mothered by Dhanapati, residing in Varanasi, preaching under the Nyagrodha tree, converting 20,000 people in one assembly. Two divine feet: first, Tishya; second, Bharadvaja. Attendant: Subandhu. Son: Balavardhana.
Sakyamuni Buddha (the fourth Buddha of the Bhadrakalpa) said in a verse: 'The Dharma is fundamentally no-Dharma; no-Dharma is also Dharma. Now, when entrusting no-Dharma, how can Dharma ever be Dharma?' Of Kshatriya caste, fathered by Suddhodana, mothered by Mahamaya, residing in Sravasti, preaching under the Bodhi tree, with 1,250 disciples in one assembly, converting countless people. Two divine feet: first, Sariputra; second, Maudgalyayana. Attendant: Ananda. Son: Rahula.
The ancient Buddhas appear in the world for endless eons, impossible to know and count completely. The World-Honored One said: 'With the power of the Tathagata's knowledge and vision, I see those distant times as if they were today.' Therefore, according to the Buddha Name Sutra, recording a thousand Tathagatas of the past and present kalpas, and only marking seven Buddhas including Sakyamuni. The Agama Sutra says: 'The seven Buddhas' strength of diligence emits light and extinguishes darkness. Each sits under various trees, attaining perfect enlightenment within them.' The translation of the Buddhas' verses was done by the eminent monk Yunqi, together with the Tripitaka master Narendrayasas from India, translated in the country of Kucha, with the complete account recorded in the sixth year of the Datong era of the Liang dynasty.
Said by Phagpa, the Imperial Preceptor of the Great Yuan Dynasty.
Treatise on Manifest Knowledge, translated by Sharopa, the Great Master of Buddhist Wisdom, the Dharma-nature Tripiṭaka, President of Buddhist Affairs in Jianghuai and Fujian, who propagated teachings.
(II) The Chapter on the Vessel World
The substance of which the vessel world is made is the co-arising of the four great elements. Therefore, earth is solid, water is wet, fire is warm, and wind is moving. The most subtle of these great elements is called the ultimate particle, also known as the adjacent-to-space particle, which cannot be further divided. Seven of these adjacent-to-space particles form one.
極微。彼七極微為一微塵。彼七微塵為一透金塵。彼七透金塵為一透水塵。彼七透水塵為一兔毛塵。彼七兔毛塵為一羊毛塵。彼七羊毛塵為一牛毛塵。彼七牛毛塵為一遊隙塵。彼七游隙塵為一蟣量。彼七蟣量為一虱量。彼七虱量為一麥量。彼七麥量為一指節。三節為一指。二十四指橫布為一肘四肘為一弓。五百弓量成一俱盧舍。八俱盧舍成一由旬。此是度量世界身相。成世界因由。一切有情共業所感。云何成耶。從空界中十方風起互相沖激。堅密不動為妙風輪。其色青白極大堅實。深十六洛叉由旬。廣量無數。由暖生云名曰金藏。降注大雨依風而住。謂之底海。深十一洛叉二萬由旬。廣十二洛叉三千四百半由旬。其水搏激上結成金。如熟乳停上凝成膜。即金地輪。故水輪減唯厚八洛叉。余轉成金。厚三洛叉二萬由旬。金輪廣量與水輪等。周圍即成三倍。合三十六洛叉一萬三百五十由旬。其前風輪娑婆界底。地水二輪四洲果底。于地輪上覆澍大雨即成大海。被風鉆擊精妙品聚成妙高山。中品聚整合七金山。下品聚整合輪圍山。雜品聚整合四洲等。其妙高體。東銀南琉璃西玻璃珂北金所成。餘七唯金。四洲地等雜品所成。彼輪圍山唯鐵所成。其妙高量入水八萬緰繕那。比于余山皆悉高妙。故曰妙高。然後次第七金山者。一
【現代漢語翻譯】 極微（paramāṇu，最小的物質單位）。七個極微組成一個微塵（aṇu，原子）。七個微塵組成一個透金塵（trasareṇu，能夠穿透金子的微塵）。七個透金塵組成一個透水塵（udakareṇu，能夠穿透水面的微塵）。七個透水塵組成一個兔毛塵（śaśareṇu，附著在兔毛上的塵埃）。七個兔毛塵組成一個羊毛塵（eḍakareṇu，附著在羊毛上的塵埃）。七個羊毛塵組成一個牛毛塵（gorajoreṇu，附著在牛毛上的塵埃）。七個牛毛塵組成一個游隙塵（avatakareṇu，在空隙中漂浮的塵埃）。七個游隙塵組成一個蟣量（likṣā，蟣的體積）。七個蟣量組成一個虱量（yūka，虱子的體積）。七個虱量組成一個麥量（yava，麥粒的體積）。七個麥量組成一個指節（aṅguli parva，手指的關節）。三個指節為一指（aṅguli，手指）。二十四指橫布為一肘（hasta，肘）。四肘為一弓（dhanu，弓）。五百弓的長度構成一個俱盧舍（krośa，一種長度單位）。八個俱盧舍構成一個由旬（yojana，一種長度單位）。這是度量世界身相的單位。世界的形成是由於一切有情眾生的共同業力所感。 那麼，世界是如何形成的呢？從空界中，十方吹起風，互相沖擊，堅固緊密，不動搖，形成了妙風輪（vāyu-maṇḍala，風輪）。它的顏色青白，極其堅固，深度為十六洛叉由旬（lakṣa-yojana，一種巨大的長度單位），廣度不可計數。由於暖氣產生云，名為金藏（hemagarbha，金色的云）。降下大雨，依風而住，稱為底海（adho'mbudhi，下方的海）。深度為十一洛叉二萬由旬，廣度為十二洛叉三千四百半由旬。水互相沖擊，上部凝結成金，就像煮熟的牛奶靜置后表面凝結成膜一樣，這就是金地輪（kāñcana-bhūmi-maṇḍala，金色的地面）。所以水輪減少，只有八洛叉厚，其餘的轉變成金，厚三洛叉二萬由旬。金輪的廣度與水輪相等，周圍的長度是水輪的三倍，總共三十六洛叉一萬三百五十由旬。之前的風輪是娑婆世界（sahā-loka-dhātu，我們所居住的世界）的底部，地輪和水輪是四大洲（catasro dvīpāḥ，世界的四個主要大陸）的果實的底部。在地輪上再次降下大雨，形成了大海。被風鉆擊，精妙的部分聚集形成了妙高山（Sumeru，須彌山），中等的部分聚集形成了七金山（sapta kāncanācala，七座金山），下等的部分聚集形成了輪圍山（cakravāḍa-parvata，環繞世界的山）。雜品聚集形成了四大洲等。 妙高山的主體由東邊的銀、南邊的琉璃（vaiḍūrya，一種寶石）、西邊的玻璃（sphatika，水晶）、北邊的金所構成。其餘的七金山全部由金構成。四大洲的土地等由雜品構成。輪圍山全部由鐵構成。妙高山的高度入水八萬緰繕那（yojana，一種長度單位），比其他的山都高妙，所以叫做妙高山。然後是依次排列的七金山，第一座是...
【English Translation】 Paramāṇu (the smallest unit of matter). Seven paramāṇus make one aṇu (atom). Seven aṇus make one trasareṇu (a dust particle that can penetrate gold). Seven trasareṇus make one udakareṇu (a dust particle that can penetrate water). Seven udakareṇus make one śaśareṇu (dust on rabbit hair). Seven śaśareṇus make one eḍakareṇu (dust on sheep's wool). Seven eḍakareṇus make one gorajoreṇu (dust on cow's hair). Seven gorajoreṇus make one avatakareṇu (dust floating in gaps). Seven avatakareṇus make one likṣā (nit volume). Seven likṣās make one yūka (louse volume). Seven yūkas make one yava (barley grain volume). Seven yavas make one aṅguli parva (finger joint). Three parvas make one aṅguli (finger). Twenty-four aṅgulis laid horizontally make one hasta (cubit). Four hastas make one dhanu (bow). Five hundred dhanus make one krośa (a unit of distance). Eight krośas make one yojana (a unit of distance). These are the units for measuring the world's form. The formation of the world is due to the collective karma of all sentient beings. How is it formed? From the space realm, winds arise from the ten directions, colliding with each other, becoming firm and immovable, forming the vāyu-maṇḍala (wind-wheel). Its color is bluish-white, extremely solid, with a depth of sixteen lakṣa-yojanas (a huge unit of distance), and immeasurable width. From warmth, clouds arise, called hemagarbha (golden womb). Heavy rain falls, resting on the wind, called adho'mbudhi (lower sea). Its depth is eleven lakṣa and twenty thousand yojanas, and its width is twelve lakṣa, three thousand, four hundred and a half yojanas. The water collides, and the upper part congeals into gold, like the film that forms on the surface of cooked milk when it cools. This is the kāñcana-bhūmi-maṇḍala (golden earth-wheel). Therefore, the water-wheel decreases, only eight lakṣas thick, and the rest turns into gold, three lakṣas and twenty thousand yojanas thick. The width of the gold-wheel is equal to the water-wheel, and its circumference is three times that of the water-wheel, totaling thirty-six lakṣa, one thousand, three hundred and fifty yojanas. The previous wind-wheel is the base of the Sahā-loka-dhātu (our world), and the earth and water wheels are the base of the fruits of the catasro dvīpāḥ (four continents). On the earth-wheel, heavy rain falls again, forming the great sea. Struck by the wind, the finest parts gather to form Mount Sumeru (Sumeru, the central world-mountain), the middle parts gather to form the sapta kāncanācala (seven golden mountains), and the lower parts gather to form the cakravāḍa-parvata (circumference mountain). The mixed parts gather to form the four continents, etc. The main body of Mount Sumeru is made of silver in the east, vaiḍūrya (lapis lazuli) in the south, sphatika (crystal) in the west, and gold in the north. The remaining seven golden mountains are all made of gold. The land of the four continents, etc., is made of mixed parts. The cakravāḍa-parvata is entirely made of iron. The height of Mount Sumeru is eighty thousand yojanas (a unit of distance) into the water, and it is higher and more wonderful than all other mountains, hence it is called Mount Sumeru. Then, in order, are the seven golden mountains, the first being...
逾乾陀羅。高四萬由旬。二伊沙陀羅。高二萬由旬。三佉得羅柯。高一萬由旬。四修騰娑羅。高五千由旬。五阿輸割那。高二千五百由旬。六毗泥怛迦那。高千二百五十由旬。七尼民陀羅。高六百二十五由旬(藏論疏云。一持雙山。二持軸山。三檐木山。四善見山。五馬耳山。六象鼻山。七魚嘴山)四大洲外有輪圍山。高二百一十二由旬半。彼等廣量各各自與出水量同。七金山間諸龍王等遊戲之處名曰戲海。八山間七海近妙高者。一逾乾陀羅海。廣八萬由旬。二伊沙陀羅海。廣四萬由旬。三佉得羅柯海。廣二萬由旬。四修騰娑羅海。廣一萬由旬。五阿輸割那海。廣五千由旬。六毗泥怛迦那海。廣二千五百由旬。七尼民陀羅海。廣一千二百五十由旬。盈八功德水。八山七海其相咸方。外海味咸。尼民陀羅至輪圍山。二山相去三洛叉二萬二千由旬。其外海水雖無有分。由妙高色。東海色白。南海色青。西海色紅。北海色黃。現是等色。故稱四海。是彼周邊三十六洛叉七百五十由旬。外輪圍山。周圍三十六洛叉二千六百二十五由旬。其外海南贍部洲者。狀如車廂。狹向鐵圍三由旬半。餘三邊者。各二千由旬。周圍六千三由旬半。有二中洲。東遮摩羅(此云貓牛)西婆羅摩羅(此云勝貓牛)贍部中央摩竭陀國。三世諸佛所生之
【現代漢語翻譯】 現代漢語譯本 逾乾陀羅（Yugandhara）：高四萬由旬（yojana，古印度長度單位）。 伊沙陀羅（Isadhara）：高二萬由旬。 佉得羅柯（Khadiraka）：高一萬由旬。 修騰娑羅（Sudarsana）：高五千由旬。 阿輸割那（Asvakarna）：高二千五百由旬。 毗泥怛迦那（Vinataka）：高一千二百五十由旬。 尼民陀羅（Nimindhara）：高六百二十五由旬。（藏論疏云：一持雙山，二持軸山，三檐木山，四善見山，五馬耳山，六象鼻山，七魚嘴山） 四大洲外有輪圍山（Cakravada）：高二百一十二由旬半。彼等廣量各各自與出水量同。七金山間諸龍王等遊戲之處名曰戲海。 八山間七海近妙高者：一逾乾陀羅海，廣八萬由旬。二伊沙陀羅海，廣四萬由旬。三佉得羅柯海，廣二萬由旬。四修騰娑羅海，廣一萬由旬。五阿輸割那海，廣五千由旬。六毗泥怛迦那海，廣二千五百由旬。七尼民陀羅海，廣一千二百五十由旬。盈八功德水。八山七海其相咸方。外海味咸。 尼民陀羅至輪圍山，二山相去三洛叉（laksha，十萬）二萬二千由旬。其外海水雖無有分，由妙高（Sumeru）色，東海色白，南海色青，西海色紅，北海色黃，現是等色。故稱四海。是彼周邊三十六洛叉七百五十由旬。外輪圍山，周圍三十六洛叉二千六百二十五由旬。其外海南贍部洲（Jambudvipa）者，狀如車廂，狹向鐵圍三由旬半。餘三邊者，各二千由旬。周圍六千三由旬半。有二中洲：東遮摩羅（Camara，此云貓牛），西婆羅摩羅（Varamara，此云勝貓牛）。贍部中央摩竭陀國（Magadha），三世諸佛所生之處。
【English Translation】 English version Yugandhara: 40,000 yojanas (ancient Indian unit of distance) in height. Isadhara: 20,000 yojanas in height. Khadiraka: 10,000 yojanas in height. Sudarsana: 5,000 yojanas in height. Asvakarna: 2,500 yojanas in height. Vinataka: 1,250 yojanas in height. Nimindhara: 625 yojanas in height. (The Tibetan commentary states: 1. Yugamdhara Mountain, 2. Isadhara Mountain, 3. Khadiraka Mountain, 4. Sudarsana Mountain, 5. Asvakarna Mountain, 6. Vinataka Mountain, 7. Nimindhara Mountain) Outside the four great continents is the Cakravada (Iron Ring Mountains), which is 212 and a half yojanas in height. Their breadth is equal to their respective water discharge. The places where the Dragon Kings and others play among the seven golden mountains are called 'Play Seas'. Among the eight mountains and seven seas near Mount Sumeru (Mount Meru): 1. Yugandhara Sea, 80,000 yojanas wide. 2. Isadhara Sea, 40,000 yojanas wide. 3. Khadiraka Sea, 20,000 yojanas wide. 4. Sudarsana Sea, 10,000 yojanas wide. 5. Asvakarna Sea, 5,000 yojanas wide. 6. Vinataka Sea, 2,500 yojanas wide. 7. Nimindhara Sea, 1,250 yojanas wide. They are filled with the eight qualities of water. The shapes of the eight mountains and seven seas are all square. The outer sea is salty. From Nimindhara to Cakravada, the distance between the two mountains is 3 lakshas (hundred thousand) and 22,000 yojanas. Although the outer seawater has no inherent color, due to the color of Mount Sumeru, the East Sea appears white, the South Sea appears blue, the West Sea appears red, and the North Sea appears yellow. Hence, they are called the Four Seas. Their circumference is 36 lakshas and 750 yojanas. The outer Cakravada Mountain has a circumference of 36 lakshas and 2,625 yojanas. Outside that is Jambudvipa (Southern Continent), which is shaped like a cart, narrow towards the Iron Ring Mountains, being three and a half yojanas wide. The other three sides are each 2,000 yojanas. The circumference is 6,003 and a half yojanas. There are two intermediate continents: Camara (meaning 'Yak Ox') in the east, and Varamara (meaning 'Superior Yak Ox') in the west. In the center of Jambudvipa is Magadha, the place where the Buddhas of the three ages are born.
處。次此向北度九黑山有大雪山。名具吉祥。其山北邊有香醉山。是二山間有大龍王。名曰無熱。所居之池曰阿耨達(此云無熱)其狀四方面各五十由旬。周圍二百由旬。池內遍滿八功德水。從此池內出四大河。東殑伽河。從象口中流出銀沙。共五百河流歸東海。南辛渡河。從牛口中流出琉璃沙。共五百河流歸南海。西縛芻河。從馬口中流出玻璃珂沙。共五百河流歸西海。北悉怛河。從師子口中流出金沙。共五百河流歸北海。是彼四河從無熱池右繞七匝隨方流轉。是香山北度二十由旬。彼處有巖名難陀。巖面各五十由旬。周圍二百由旬。高三由旬半。又有八千小巖。其巖北邊二十由旬有娑羅樹王。名曰善住。其根入地四十弓量。高八十弓量。七重行樹羅列圍繞。東邊度二十由旬有緩流池。其狀圓相。廣五十由旬。周圍一百五十由旬。又有八千小池。盈八功德水。內有蓮華。葉若牛皮。其莖如軸。花若車輪味美如蜜。是處又有帝釋臨戰。所乘象王名曰善住。與八千象寒四月時住金巖所。熱四月時住善住所。雨四月時住緩流池。無熱池側有贍部樹。果實味美其量如甕。熟時墮水出贍部音。龍化為魚吞啖是果。殘者遇流成贍部金。由此樹名故號贍部。此洲向西有烏佃國。大金剛宮持種所居。金剛乘法從彼而傳。南海之中山曰
【現代漢語翻譯】 處。從此向北越過九座黑山，有一座大雪山，名為具吉祥（擁有吉祥）。這座山的北邊有香醉山。這兩山之間有一位大龍王，名叫無熱（沒有熱惱）。他居住的池子叫做阿耨達（梵文 Anavatapta，意為無熱），形狀是四方形，每邊長五十由旬（yojana，古印度長度單位），周圍二百由旬。池內充滿八功德水（具備八種功德的水）。從這個池子里流出四大河：東邊的殑伽河（Ganga River，恒河），從象口中流出銀沙，共有五百條河流匯入東海；南邊的辛渡河（Sindhu River，印度河），從牛口中流出琉璃沙，共有五百條河流匯入南海；西邊的縛芻河（Vaksu River，阿姆河），從馬口中流出玻璃珂沙，共有五百條河流匯入西海；北邊的悉怛河（Sita River，錫爾河），從獅子口中流出金沙，共有五百條河流匯入北海。這四條河流從無熱池右繞七圈，然後各自向四方流去。從香山向北越過二十由旬，那裡有一座巖石，名叫難陀（Nanda，歡喜），巖面每邊長五十由旬，周圍二百由旬，高三由旬半。還有八千座小巖石。巖石的北邊二十由旬處有一棵娑羅樹王（Sala tree，娑羅樹），名叫善住（Susthita，善住）。它的根深入地下四十弓（dhanus，古印度長度單位），高八十弓，有七重行列的樹木羅列圍繞。東邊越過二十由旬，有一個緩流池，形狀是圓形，寬五十由旬，周圍一百五十由旬。還有八千個小池塘，充滿八功德水，池內有蓮花，葉子像牛皮一樣大，莖像車軸一樣粗，花像車輪一樣大，味道像蜂蜜一樣甜美。這裡還有帝釋（Indra，天帝）臨戰時所乘的象王，名叫善住（Sudarsana，善見）。他和八千頭像在寒冷的四月住在金巖所，炎熱的四月住在善住所，雨季的四月住在緩流池。無熱池邊有一棵贍部樹（Jambudvipa tree，閻浮樹），果實味道鮮美，大小像甕一樣。成熟時掉入水中，發出贍部（Jambu，閻浮）的聲音。龍變化成魚吞吃這些果實，剩下的果實隨水流漂走，變成贍部金（Jambudvipa gold，閻浮金）。因為這棵樹的緣故，所以叫做贍部。這個洲向西有烏佃國（Oddiyana，烏仗那），是大金剛宮（Mahavajra Palace，大金剛宮）持有傳承的地方。金剛乘法（Vajrayana，金剛乘）從那裡傳出。南海之中有一座山，叫做...
【English Translation】 Thereafter, going north beyond nine Black Mountains, there is a Great Snow Mountain, named Gujixiang (endowed with auspiciousness). To the north of this mountain is Xiangzuishan (Fragrant Intoxication Mountain). Between these two mountains is a great Dragon King, named Wure (Anavatapta, without heat or affliction). The pond where he dwells is called Anouda (Anavatapta, meaning 'without heat'), its shape is square, each side fifty yojanas (yojana, an ancient Indian unit of distance), with a circumference of two hundred yojanas. The pond is filled with water possessing the eight qualities. From this pond emerge the four great rivers: the eastern Hengjia River (Ganga River, Ganges), flowing from an elephant's mouth with silver sand, with a total of five hundred rivers flowing into the Eastern Sea; the southern Xindu River (Sindhu River, Indus), flowing from a bull's mouth with lapis lazuli sand, with a total of five hundred rivers flowing into the Southern Sea; the western Fuchu River (Vaksu River, Amu Darya), flowing from a horse's mouth with crystal sand, with a total of five hundred rivers flowing into the Western Sea; the northern Xida River (Sita River, Syr Darya), flowing from a lion's mouth with gold sand, with a total of five hundred rivers flowing into the Northern Sea. These four rivers, starting from Anavatapta Pond, circle it seven times to the right before flowing in their respective directions. Going north twenty yojanas from Xiangshan (Fragrant Mountain), there is a rock named Nanda (Joy), each side of the rock face is fifty yojanas, with a circumference of two hundred yojanas, and a height of three and a half yojanas. There are also eight thousand smaller rocks. Twenty yojanas north of these rocks is a Sala tree king (Sala tree), named Shanzhu (Susthita, Well-Dwelling). Its roots penetrate the ground to a depth of forty bows (dhanus, an ancient Indian unit of measurement), and it is eighty bows in height, surrounded by seven rows of trees. Twenty yojanas to the east is a Slow-Flowing Pond, circular in shape, fifty yojanas wide, and one hundred and fifty yojanas in circumference. There are also eight thousand smaller ponds, filled with water possessing the eight qualities, containing lotuses with leaves as large as cowhides, stems as thick as axles, and flowers as large as chariot wheels, with a flavor as sweet as honey. Here also resides the elephant king named Shanzhu (Sudarsana, Good to See), ridden by Dishitian (Indra, the king of gods) when going to battle. He and eight thousand elephants dwell at the Golden Rock during the cold fourth month, at the Good-Dwelling Place during the hot fourth month, and at the Slow-Flowing Pond during the rainy fourth month. Beside Anavatapta Pond is a Jambudvipa tree (Jambudvipa tree), its fruits delicious and the size of urns. When ripe, they fall into the water, producing the sound of Jambu (Jambu). Dragons transform into fish and devour these fruits, and the remnants are carried away by the current, becoming Jambudvipa gold (Jambudvipa gold). Because of this tree, it is called Jambudvipa. To the west of this continent is the country of Wutian (Oddiyana), where the lineage of the Great Vajra Palace (Mahavajra Palace) is held. The Vajrayana (Vajrayana) teachings are transmitted from there. In the Southern Sea, there is a mountain called...
持舡。觀音菩薩居止其頂。聖多羅母居止山下。東有五峰。文殊菩薩居止其上。有十六大國千數小國。又有三百六千種人。七百二十種異音。其外海東洲曰勝身。狀若半月。對妙高邊三百五十由旬。余邊六十由旬。周圍六千三百五十由旬。其洲二邊有二中洲。北提訶(此云身)南毗提訶(此云勝身)是彼三洲越余洲等七多羅樹。或曰。洲人相貌端嚴其身勝故。名曰勝身。其外海北洲曰鳩婁。其狀四角。畟方相似。邊各二千由旬。周圍八千由旬。其洲二邊有二中洲。一名鳩婁(此云有勝)二高羅娑(此云有勝邊)彼洲人等所有受用出如意樹。臨沒七日。其如意樹出不美音。報曰。當七日死。或曰洲人卑舌即割食肉鬼音。故曰鳩婁。是不美音。其外海西洲曰牛貨。形如滿月。徑二千五百由旬。周圍七千五百由旬。有二中洲。南舍𢮎(此云具諂)北揾怛羅曼怛哩拏(此云儀上)彼洲人等多寶牛貨。故曰牛貨。洲海山等向下皆悉八萬由旬。近金地故近贍部洲。星割棘洲金洲月洲等者。系贍部洲。余大洲等。小洲亦爾。次上空中四萬由旬。純凈無礙。勝堅風輪。從右而旋。日月星宿空居天等依止而住。
(三) 日輪者。火珠所成。徑五十一由旬。周圍百五十三由旬。厚六由旬零十八分。上有金緣。其上覆有金銀琉璃玻璃
【現代漢語翻譯】 現代漢語譯本 持舡（船）：觀音菩薩居住在它的頂端。聖多羅母（救度母）居住在山下。東邊有五座山峰，文殊菩薩居住在上面。那裡有十六個大國，數千個小國，還有三百六十種人，七百二十種不同的語言。其外海東方的洲叫做勝身洲（身體殊勝），形狀像半月，對著妙高山（須彌山）的一邊有三百五十由旬（長度單位），另一邊六十由旬，周圍六千三百五十由旬。這個洲的兩邊有兩個中洲，分別是北提訶（意為身）和南毗提訶（意為勝身）。這三個洲比其他洲高出七多羅樹。或者說，這個洲的人相貌端莊美麗，因為他們的身體殊勝，所以叫做勝身洲。其外海北方的洲叫做鳩婁洲（粗惡聲），形狀是四角形，像正方形，每邊長二千由旬，周圍八千由旬。這個洲的兩邊有兩個中洲，一個叫做鳩婁（意為有勝），另一個叫做高羅娑（意為有勝邊）。這個洲的人所享用的東西都出自如意樹。臨近死亡前的七天，如意樹會發出不美的聲音，預報說：『還有七天就要死了。』或者說，這個洲的人說話粗俗，喜歡割肉食用，發出像鬼一樣的聲音，所以叫做鳩婁洲，是不美的聲音。其外海西方的洲叫做牛貨洲（牛交易），形狀像滿月，直徑二千五百由旬，周圍七千五百由旬。有兩個中洲，南舍𢮎（意為具諂）和北揾怛羅曼怛哩拏（意為儀上）。這個洲的人多用牛來交易貨物，所以叫做牛貨洲。洲、海、山等向下都是八萬由旬。因為靠近金地，所以靠近贍部洲（閻浮提）。星割棘洲、金洲、月洲等，都隸屬於贍部洲。其他大洲等，小洲也是這樣。再往上空中四萬由旬，純凈無礙，是勝堅風輪，從右邊旋轉，日月星宿、空居天等都依靠它而住。 （三）日輪，由火珠構成，直徑五十一由旬，周圍一百五十三由旬，厚六由旬零十八分。上面有金色的邊緣，其上還有金、銀、琉璃、玻璃。
【English Translation】 English version Holding a boat. Avalokiteśvara Bodhisattva resides on its top. Holy Tārā resides below the mountain. To the east are five peaks, where Mañjuśrī Bodhisattva resides. There are sixteen great kingdoms, thousands of small kingdoms, and three hundred and sixty kinds of people, with seven hundred and twenty different languages. Beyond the outer sea, the eastern continent is called Śrīdeha (Superior Body), shaped like a half-moon. It faces Mount Meru, with one side measuring three hundred and fifty yojanas (a unit of distance), and the other side sixty yojanas, with a circumference of six thousand three hundred and fifty yojanas. On either side of this continent are two middle continents: Uttarakuru (meaning Body) to the north and Jambudvīpa (meaning Superior Body) to the south. These three continents are taller than the other continents by seven Tāla trees. Alternatively, it is said that the people of this continent have dignified and beautiful appearances, and because their bodies are superior, it is called Śrīdeha. Beyond the outer sea, the northern continent is called Kuru (Harsh Sound), shaped like a square, with each side measuring two thousand yojanas and a circumference of eight thousand yojanas. On either side of this continent are two middle continents: one called Kuru (meaning Having Superiority) and the other called Kaurava (meaning Having Superior Side). The people of this continent obtain all their enjoyments from wish-fulfilling trees. Seven days before death, the wish-fulfilling trees emit unpleasant sounds, announcing, 'You will die in seven days.' Alternatively, it is said that the people of this continent speak coarsely, enjoy cutting meat to eat, and make sounds like ghosts, hence it is called Kuru, meaning unpleasant sound. Beyond the outer sea, the western continent is called Godānīya (Cow Trade), shaped like a full moon, with a diameter of two thousand five hundred yojanas and a circumference of seven thousand five hundred yojanas. There are two middle continents: Dakṣiṇakośala (meaning Possessing Deceit) to the south and Uttaramantriṇa (meaning Superior Ritual) to the north. The people of this continent mostly trade goods with cows, hence it is called Godānīya. The continents, seas, and mountains extend downwards for eighty thousand yojanas. Because it is close to the land of gold, it is close to Jambudvīpa. The continents of Star Thorn, Gold, and Moon are all connected to Jambudvīpa. The other great continents and small continents are similar. Above that, in the sky for forty thousand yojanas, it is pure and unobstructed, with the Superior Firm Wind Wheel, rotating from the right, upon which the sun, moon, stars, and sky-dwelling deities rely to reside. (3) The sun disc is made of fire jewels, with a diameter of fifty-one yojanas, a circumference of one hundred and fifty-three yojanas, and a thickness of six yojanas and eighteen parts. It has a golden edge on top, and above that are gold, silver, lapis lazuli, and crystal.
珂等。秀成四角。日天子等所居宮殿由風執行。一晝一夜繞四大洲。日行向北時日即長。南行時短。行南北間時晝夜停。由游處光即有寒暑。為冬夏際。北行六月南行六月。行至中道。曰日月回。星輪歷遍謂之一歲。
(四) 月輪者。水珠所成。徑五十由旬。周圍百五十由旬。厚六由旬零十八分。其上覆有金銀琉璃玻璃珂等。秀成四角。月天子等所居宮殿。是彼日月相去遠近自影增減。由增一分即生上半十五分畢。謂之圓滿。由減一分即生下半自影覆彼十五分畢。曰不圓滿。由增減故名曰宿空。由一晝夜名曰宿地。如是三十名曰一月。
(五) 諸星宿者。空居天宮諸寶所成。其形皆圓。小一牛吼。中三牛吼。大六牛吼。周圍三倍。系四王眾。
(六) 妙高山者。有四層級。始從水際向上相去十千由旬。即初層級。從妙高山傍出十六千由旬。向上相去一萬由旬。即二層級。傍出八千由旬。向上相去一萬由旬。即三層級。傍出四千由旬。向上相去一萬由旬。即四層級。傍出二千由旬。彼妙高山。其頂四角。各秀一峰。高四由旬半。廣百二十五由旬。周圍五百由旬。有藥叉神于中止住。是山頂上三十三天。中央城曰善見。純金所成。高一由旬半。面各二千五百由旬。周萬由旬。其城體金。俱用百一
【現代漢語翻譯】 現代漢語譯本 （三）日輪，由火珠構成，直徑五十一由旬（yojana，古印度長度單位），周圍一百六十由旬，厚六由旬零十八分。其上覆蓋著金、銀、琉璃、玻璃、珂（一種美玉）等寶物，呈現出秀麗的四角形狀。日天子（Surya，太陽神）等居住的宮殿依靠風力執行，一晝夜繞四大洲一週。太陽向北執行時，白天就變長；向南執行時，白天就變短。在南北之間執行時，晝夜時長相等。由於太陽遊走之處的光照不同，就產生了寒暑變化，形成了冬夏交替。太陽向北執行六個月，向南執行六個月，執行到中間位置時，就叫做日月迴轉。星辰的執行週期被稱為一年。
（四）月輪，由水珠構成，直徑五十由旬，周圍一百五十由旬，厚六由旬零十八分。其上覆蓋著金、銀、琉璃、玻璃、珂等寶物，呈現出秀麗的四角形狀。月天子（Chandra，月亮神）等居住的宮殿。日月之間的距離遠近導致月亮的影子增大或減小。增加一分，就產生上半月的十五分圓滿，稱為圓滿。減少一分，就產生下半月，影子遮蓋十五分，稱為不圓滿。由於月亮的增減變化，所以叫做宿空。一晝夜的變化叫做宿地。這樣三十天叫做一個月。
（五）諸星宿，是空居天宮中各種寶物所構成，形狀都是圓的。小的星宿發出相當於一頭牛吼叫的聲音，中等的星宿發出三頭牛吼叫的聲音，大的星宿發出六頭牛吼叫的聲音，它們的周圍長度是其直徑的三倍，都隸屬於四大天王（Caturmaharajakayikas）的管轄。
（六）妙高山（Mount Meru），有四層臺階。從水面開始向上延伸十千由旬，是第一層臺階。從妙高山旁邊延伸出十六千由旬，向上延伸一萬由旬，是第二層臺階。旁邊延伸出八千由旬，向上延伸一萬由旬，是第三層臺階。旁邊延伸出四千由旬，向上延伸一萬由旬，是第四層臺階。旁邊延伸出二千由旬。這座妙高山的山頂四角，各有一座山峰，高四由旬半，寬一百二十五由旬，周圍五百由旬，有藥叉神（Yaksa）居住在其中。山頂上是三十三天（Trayastrimsa Heaven），中央的城市叫做善見城（Sudarsana），完全由黃金構成，高一由旬半，每個面長二千五百由旬，周圍一萬由旬。這座城市的結構都是用一百零一種...
【English Translation】 English version (3) The solar disc is formed of fire-pearls, with a diameter of fifty-one yojana (ancient Indian unit of length), a circumference of one hundred and sixty yojana, and a thickness of six yojana and eighteen parts. It is covered with treasures such as gold, silver, lapis lazuli, crystal, and precious stones, forming beautiful four corners. The palaces where the Sun Deva (Surya, the sun god) and others reside are propelled by the wind, circling the four great continents in one day and one night. When the sun travels north, the days become longer; when it travels south, the days become shorter. When it travels between north and south, the days and nights are equal in length. Because of the different illumination from the sun's travels, there are changes in cold and heat, forming the alternation of winter and summer. The sun travels north for six months and south for six months, and when it travels to the middle position, it is called the turning of the sun and moon. The cycle of the stars is called one year.
(4) The lunar disc is formed of water-pearls, with a diameter of fifty yojana, a circumference of one hundred and fifty yojana, and a thickness of six yojana and eighteen parts. It is covered with treasures such as gold, silver, lapis lazuli, crystal, and precious stones, forming beautiful four corners. The palaces where the Moon Deva (Chandra, the moon god) and others reside. The distance between the sun and moon causes the moon's shadow to increase or decrease. An increase of one part produces the fifteen parts of the waxing moon, which is called full. A decrease of one part produces the waning moon, with the shadow covering fifteen parts, which is called not full. Because of the increase and decrease of the moon, it is called 'space of constellations'. The change in one day and night is called 'land of constellations'. Thirty such days are called one month.
(5) The constellations are formed of various treasures in the heavenly palaces in space, and their shapes are all round. The small constellations emit a sound equivalent to the roar of one cow, the medium constellations emit the sound of three cows roaring, and the large constellations emit the sound of six cows roaring. Their circumference is three times their diameter, and they are all under the jurisdiction of the Four Heavenly Kings (Caturmaharajakayikas).
(6) Mount Meru has four levels of terraces. Starting from the water's edge and extending upwards for ten thousand yojana, it is the first level. Extending sixteen thousand yojana from the side of Mount Meru and upwards for ten thousand yojana, it is the second level. Extending eight thousand yojana from the side and upwards for ten thousand yojana, it is the third level. Extending four thousand yojana from the side and upwards for ten thousand yojana, it is the fourth level. Extending two thousand yojana from the side. On each of the four corners of the summit of Mount Meru, there is a peak, four and a half yojana high, one hundred and twenty-five yojana wide, and five hundred yojana in circumference, where Yaksha (Yaksa) gods reside. On the summit of the mountain is the Heaven of the Thirty-three (Trayastrimsa Heaven), and the central city is called Sudarsana, which is made entirely of gold, one and a half yojana high, two thousand five hundred yojana on each side, and ten thousand yojana in circumference. The structure of this city is made of one hundred and one kinds of...
雜寶嚴飾。其地柔軟如兜羅綿。是城四面有一萬六千寶柱寶桴寶椽寶檐。四面四門又有千數𨵗一小門。四大衢道有諸小衢。其四門側。五百天子皆服堅鎧守護是門。城中有帝釋殿曰最勝處。亦曰殊勝殿。其狀四方。高四百由旬半。面各二百五十由旬。周千由旬。百一卻敵。一一卻敵各有七樓。一一寶樓各七小樓。一一小樓各七池沼。一一池沼各七蓮華。一一華上各有七數童男童女。奏種種樂。歌舞歡娛。善見城東有諸所乘。曰眾車苑。高千由旬。南臨戰處曰粗惡苑。西諸行處曰相雜苑。北遊戲處名歡喜苑。縱廣同前。其苑等外度二十由旬有善地。曰眾車粗惡相雜歡喜。量同四苑。善見東北有如意樹。名波利阇多。亦名圓生樹。根深五十由旬。高百由旬。枝條傍布五十由旬。能施欲樂。下有盤石。曰阿㗚摩麗歌。色白如㲲面各五十由旬。週二百由旬。善見西南諸天集處。名善法堂。周九百由旬。其狀圓相。是堂中央有帝釋座。純金所成。其座周圍有三十二輔臣之座。咸皆佈列。三十三天。向上度八萬由旬。于空界中依風而住。諸寶所成○離諍天宮。量若妙高山頂二倍。上度一億六萬由旬。于空界中依風而住。諸寶所成○兜率天宮量如離諍。縱廣二倍。上度三洛叉二萬由旬。于空界中依風而住。諸寶所成○化樂天宮量如兜
【現代漢語翻譯】 現代漢語譯本： 以各種珍寶莊嚴裝飾。地面柔軟如同兜羅綿（一種柔軟的棉）。這座城的四面有一萬六千根寶柱、寶桴（柱上的橫木）、寶椽（屋頂的木樑）、寶檐（屋檐）。四面各有四座門，此外還有數千個小門。四大街道之間有許多小街道。在四座大門的旁邊，各有五百位天子身穿堅固的鎧甲守護著這些門。城中有一座帝釋殿，名為最勝處，也叫做殊勝殿。形狀是四方形的，高四百由旬（古印度長度單位）半，每面長二百五十由旬，周長一千由旬。有一百零一個卻敵（防禦工事），每一個卻敵各有七層樓，每一層寶樓各有七個小樓，每一個小樓各有七個池沼，每一個池沼各有七朵蓮華，每一朵蓮華上各有七位童男童女，演奏各種音樂，歌舞歡娛。善見城東邊有各種遊樂場所，叫做眾車苑，高一千由旬。南邊是戰鬥場所，叫做粗惡苑。西邊是各種活動場所，叫做相雜苑。北邊是遊戲場所，名叫歡喜苑。長寬與前面相同。這些苑的外面二十由旬處有一塊好地方，叫做眾車、粗惡、相雜、歡喜，大小與四個苑相同。善見城的東北方有一棵如意樹，名叫波利阇多，也叫做圓生樹。樹根深五十由旬，高一百由旬，枝條向四周伸展五十由旬，能夠滿足人們的各種慾望。樹下有一塊盤石，叫做阿㗚摩麗歌，顏色白如㲲（毛織物），每面長五十由旬，周長二百由旬。善見城的西南方是諸天集會的地方，名叫善法堂，周長九百由旬，形狀是圓形。這座堂的中央有帝釋的座位，完全用黃金製成。座位的周圍有三十二位輔臣的座位，都排列在那裡。三十三天向上延伸八萬由旬，在空中依靠風而存在，由各種珍寶構成。 離諍天宮，大小是妙高山頂的兩倍。向上延伸一億六萬由旬，在空中依靠風而存在，由各種珍寶構成。 兜率天宮的大小與離諍天宮相同，長寬是離諍天宮的兩倍。向上延伸三洛叉（印度數字單位）二萬由旬，在空中依靠風而存在，由各種珍寶構成。 化樂天宮的大小與兜率天宮相同。
【English Translation】 English version: Adorned and decorated with various precious treasures. The ground is as soft as duoloumian (a soft cotton). The city has sixteen thousand precious pillars, baofu (horizontal beams on pillars), baochuan (roof rafters), and baoyan (eaves) on its four sides. Each of the four sides has four gates, and there are also thousands of smaller gates. The four main streets have various smaller streets. Beside the four main gates, five hundred tianzi (heavenly beings) wearing strong armor guard these gates. In the city, there is a Dishi (Indra) palace called Zuishengchu, also known as Shushengdian. Its shape is square, with a height of four hundred and a half youxun (an ancient Indian unit of length), each side measuring two hundred and fifty youxun, and a circumference of one thousand youxun. There are one hundred and one quedi (defensive structures), each quedi having seven floors, each precious floor having seven smaller floors, each smaller floor having seven ponds, each pond having seven lotus flowers, and each lotus flower having seven young boys and girls playing various musical instruments, singing, dancing, and rejoicing. To the east of Shanjian city is a place for various vehicles, called Zhongcheyuan, with a height of one thousand youxun. To the south is a battlefield called Cuewuyuan. To the west is a place for various activities called Xiangzayuan. To the north is a place for games called Huanxiyuan. The length and width are the same as before. Outside these gardens, at a distance of twenty youxun, is a good place called Zhongche, Cuewu, Xiangza, Huanxi, with the same size as the four gardens. To the northeast of Shanjian city is a ruyishu (wish-fulfilling tree) called Boliduozha, also known as Yuanshengshengshu. The roots are fifty youxun deep, the height is one hundred youxun, and the branches extend fifty youxun in all directions, capable of granting desires. Below it is a flat rock called A'limalige, white as di (woolen fabric), each side measuring fifty youxun, and a circumference of two hundred youxun. To the southwest of Shanjian city is a place where the tian (heavenly beings) gather, called Shanfatang, with a circumference of nine hundred youxun, and a circular shape. In the center of this hall is the seat of Dishi (Indra), made entirely of pure gold. Around the seat are the seats of thirty-two ministers, all arranged there. The Sanshisan Tian (Thirty-three Heavens) extend upward eighty thousand youxun, existing in the air relying on the wind, made of various precious treasures. The Lizheng Tiangong (Heavenly Palace of Freedom from Strife) is twice the size of the summit of Miaogao Shan (Mount Sumeru). It extends upward one hundred and sixty thousand youxun, existing in the air relying on the wind, made of various precious treasures. The Doushuai Tiangong (Tushita Heaven Palace) is the same size as Lizheng Tiangong, with twice the length and width. It extends upward three luocha (an Indian numerical unit) and twenty thousand youxun, existing in the air relying on the wind, made of various precious treasures. The Hualetian Gong (Nirmāṇarati Heaven Palace) is the same size as Doushuai Tiangong.
率。縱廣二倍。上度六洛叉四萬由旬。于空界中依風而住。諸寶所成○他化自在天宮量同化樂。縱廣二倍。此即欲界。上有初禪。如是四洲七山妙高輪圍欲界六天並初禪等。謂四洲界一數至千為小千界。一小鐵圍山圍繞。此小千界一數至千為中千界。一中鐵圍山圍繞。此中千界一數至千為三千大千世界。一大鐵圍山圍繞。如是有百億數四洲界等皆悉行布。鐵圍山等諸洲山間黑暗之處。無有晝夜舉手無見○初禪天量等四洲界○二禪天量等小千界○三禪天量等中千界。○四禪天量等三千大千世界。其相去量皆倍倍增。謂曰色界○無色界者。無別處所。若有生者何處命終。即彼生處住無色定。故曰無色。
(七) 情世界品
謂情世界總有六種。一者地獄。二者餓鬼。三者傍生。四者人。五者非天。六者天。此等六種名義云何。謂斫壞肢體。故曰地獄。飢渴所逼。故曰餓鬼。傍覆而行。故曰傍生。意多分別。故名曰人。摩㝹沙義。身及受用雖與天同。微分鄙劣。或由無酒。故曰非天。阿修羅義。從梵身生遊戲娛樂。或應供養。故謂曰天。是提婆義。一地獄者。贍部洲下過二萬由旬。曠廓四方二萬由旬。純鐵所成。火焰洞然有八熱獄。一曰更活。二曰黑繩。三曰眾合。四曰號叫。五曰大號叫。六曰炎熱。七曰大炎
【現代漢語翻譯】 現代漢語譯本： 率。縱橫的長度和寬度是原來的兩倍。上面的高度是六洛叉（laksha，十萬）四萬由旬（yojana，古印度長度單位）。在空中依靠風而存在。由各種寶物構成。他化自在天（Paranirmita-vasavartin）的宮殿大小與化樂天（Nirmanarati）相同，縱橫的長度和寬度是原來的兩倍。這裡是欲界。上面是初禪天。像這樣，四大洲、七金山、妙高山（Sumeru）、輪圍山（Chakravada）、欲界六天以及初禪天等，將四大洲的範圍作為一個單位，數到一千，稱為小千世界。一個小鐵圍山（Cakravala）圍繞著它。這個小千世界作為一個單位，數到一千，稱為中千世界。一個中鐵圍山圍繞著它。這個中千世界作為一個單位，數到一千，稱為三千大千世界。一個大鐵圍山圍繞著它。像這樣，有百億個四大洲等世界，都整齊地排列著。鐵圍山等各洲山之間的黑暗之處，沒有晝夜，舉起手也看不見。 初禪天的大小等於四大洲的範圍。 二禪天的大小等於小千世界的範圍。 三禪天的大小等於中千世界的範圍。 四禪天的大小等於三千大千世界的範圍。它們之間的距離都是成倍增加的，這就是所謂的。無指的是沒有特定的處所。如果有眾生在那裡出生，在哪裡死亡，就在那裡安住于無色定（Arupa-dhatu），所以稱為無色界（Arupaloka）。 （七）情世界品 所謂情世界總共有六種。一是地獄（Naraka）。二是餓鬼（Preta）。三是傍生（Tiryagyoni）。四是人（Manushya）。五是非天（Asura）。六是天（Deva）。這六種名稱的含義是什麼呢？所謂砍斷肢體，所以叫做地獄。被飢餓和乾渴所逼迫，所以叫做餓鬼。身體彎曲著行走，所以叫做傍生。心中有很多分別，所以叫做人，摩㝹沙（Manusha）的意思。身體和享受雖然與天人相同，但稍微差一些，或者因為沒有酒，所以叫做非天，阿修羅（Asura）的意思。從梵天（Brahma）的身體出生，遊戲娛樂，或者應該接受供養，所以叫做天，是提婆（Deva）的意思。所謂地獄，在贍部洲（Jambudvipa）下過二萬由旬的地方，寬廣的四方都是二萬由旬，完全由鐵構成，火焰燃燒，有八大熱地獄。一是更活（Samjiva）。二是黑繩（Kalasutra）。三是眾合（Samghata）。四是號叫（Raurava）。五是大號叫（Maharaurava）。六是炎熱（Tapana）。七是大炎熱（Pratapana）。
【English Translation】 English version: Rate. The length and width are doubled. The upper height is six lakshas (laksha, one hundred thousand) and forty thousand yojanas (yojana, an ancient Indian unit of length). It exists in the air, relying on the wind. It is made of various treasures. The palace of Paranirmita-vasavartin (他化自在天) is the same size as Nirmanarati (化樂天), with the length and width doubled. This is the desire realm (Kamadhatu). Above is the first Dhyana heaven (Prathama-dhyana). Like this, the four continents (Dvipas), seven golden mountains, Mount Sumeru (妙高山), Chakravada (輪圍山), the six heavens of the desire realm, and the first Dhyana heaven, etc., take the scope of the four continents as a unit, count to one thousand, and call it a small chiliocosm (small thousand world). A small Cakravala (鐵圍山) surrounds it. This small chiliocosm is taken as a unit, counted to one thousand, and called a medium chiliocosm (middle thousand world). A medium Cakravala surrounds it. This medium chiliocosm is taken as a unit, counted to one thousand, and called a great chiliocosm (three thousand great thousand world). A large Cakravala surrounds it. Like this, there are hundreds of millions of four continents, etc., all neatly arranged. In the dark places between the Cakravala and other continents and mountains, there is no day or night, and you cannot see your hand when you raise it. The size of the first Dhyana heaven is equal to the scope of the four continents. The size of the second Dhyana heaven is equal to the scope of the small chiliocosm. The size of the third Dhyana heaven is equal to the scope of the medium chiliocosm. The size of the fourth Dhyana heaven is equal to the scope of the great chiliocosm. The distances between them are all doubled, which is what is called . Arupa refers to having no specific place. If there are beings born there, where they die, they abide in the Arupa-dhatu (無色定), so it is called the Formless Realm (Arupaloka). (7) The Chapter on Sentient Worlds The so-called sentient worlds are generally of six types. First is hell (Naraka 地獄). Second is hungry ghosts (Preta 餓鬼). Third is animals (Tiryagyoni 傍生). Fourth is humans (Manushya 人). Fifth is Asuras (非天). Sixth is Devas (天). What are the meanings of these six names? The so-called cutting off limbs is why it is called hell. Being forced by hunger and thirst is why it is called hungry ghosts. Walking with the body bent over is why it is called animals. Having many discriminations in the mind is why it is called humans, meaning Manusha (摩㝹沙). Although the body and enjoyment are the same as the Devas, they are slightly inferior, or because there is no wine, they are called Asuras (阿修羅), meaning Asura. Born from the body of Brahma (梵天), playing and enjoying, or should receive offerings, is why they are called Devas (天), meaning Deva (提婆). The so-called hell is located twenty thousand yojanas below Jambudvipa (贍部洲), with a wide square of twenty thousand yojanas, entirely made of iron, with flames burning, and there are eight great hot hells. First is Samjiva (更活). Second is Kalasutra (黑繩). Third is Samghata (眾合). Fourth is Raurava (號叫). Fifth is Maharaurava (大號叫). Sixth is Tapana (炎熱). Seventh is Pratapana (大炎熱).
熱。八曰無間○更活獄者。生彼有情先業所感。執眾器仗互起冤憎。遞相斫害段段墮落。悶絕暫死。空音更活。彼等有情即便更活復相斫害。彼壽量者。四天王天一生之期為一晝夜。如是算數壽五百歲。受是苦楚○黑繩獄者。其獄卒等。于有情身從頂至足。拼界黑繩以火鋸鉞解斫肢體。由先業力解下上生。彼壽量者。忉利天一生之期為一晝夜。如算數壽一千歲。受是苦楚○眾合獄者。生彼有情。以鐵槌打或二鐵山。猶如羊頭二山相合研磕摧壞。二山開時復自然火。又被摧壞。彼壽量者。離諍天一生之期為一晝夜。如是算數壽二千歲。受是苦楚○號叫獄者。生彼有情。怖熱鐵池入稠林中。火焰熾盛永歲焚燒。由先業力其舌縱廣千由旬量。有一大牛。鐵角鐵甲架鐵犁鏵。火焰熾盛耕犁其舌。彼壽量者。兜率天一生之期為一晝夜。如是算數壽四千歲。受是苦楚○大號叫獄者。亦與前同。其苦倍增。彼壽量者。化樂天一生之期為一晝夜。如是算數壽八千歲。受是苦楚○炎熱獄者。三重鐵城火焰洞徹內受苦楚。彼壽量者。他化自在天一生之期為一晝夜。如是壽數萬六千歲。受是苦楚○極炎熱獄者。亦同其前。其苦倍增。彼壽量者。等半中劫。受是苦楚○無間獄者。于鐵室內身一聚焰受極苦楚。彼壽量者。等一中劫○十六增獄者。
【現代漢語翻譯】 現代漢語譯本： 熱地獄。第八個是無間地獄。生於此處的眾生，是由於前世的業力所感召。他們手持各種兵器，互相仇恨爭鬥，互相砍殺，身體一段段地墮落。在悶絕短暫死亡后，又因空中的聲音而復活。這些眾生就這樣復活后又互相砍殺。他們的壽命，以四天王天一天的時長為一日一夜，這樣計算，壽命有五百歲，要承受這樣的苦楚。 黑繩地獄。獄卒們用黑繩從頭到腳捆綁罪人的身體，然後用火鋸或斧鉞肢解他們的身體。由於前世的業力，他們被肢解后又會重新復生。他們的壽命，以忉利天一天的時長為一日一夜，這樣計算，壽命有一千歲，要承受這樣的苦楚。 眾合地獄。生於此處的眾生，會被鐵錘擊打，或者被兩座鐵山像羊頭一樣合在一起研磨摧毀。當兩座山分開時，又會自然生火，再次被摧毀。他們的壽命，以離諍天一天的時長為一日一夜，這樣計算，壽命有二千歲，要承受這樣的苦楚。 號叫地獄。生於此處的眾生，因為害怕而進入熾熱的鐵池，或者進入火焰熾盛的茂密森林中，永年被焚燒。由於前世的業力，他們的舌頭縱橫有一千由旬（yóu xún，長度單位）那麼長。有一頭大牛，鐵角鐵甲，架著鐵犁鏵，火焰熾盛地耕犁他們的舌頭。他們的壽命，以兜率天一天的時長為一日一夜，這樣計算，壽命有四千歲，要承受這樣的苦楚。 大號叫地獄。與之前的號叫地獄相似，但痛苦加倍。他們的壽命，以化樂天一天的時長為一日一夜，這樣計算，壽命有八千歲，要承受這樣的苦楚。 炎熱地獄。三重鐵城，火焰洞穿，內部承受苦楚。他們的壽命，以他化自在天一天的時長為一日一夜，這樣計算，壽命有一萬六千歲，要承受這樣的苦楚。 極炎熱地獄。與之前的炎熱地獄相似，但痛苦加倍。他們的壽命，等於半個中劫（zhōng jié，時間單位），要承受這樣的苦楚。 無間地獄。在鐵室內，身體被火焰包圍，承受極大的苦楚。他們的壽命，等於一個中劫。 十六增獄。 （譯者註：此處原文似有缺失，十六增獄應指無間地獄的十六個附屬小地獄。）
【English Translation】 English version: The hot hells. The eighth is Avīci (無間, uninterrupted) hell. Beings born there are due to the influence of their past karma. They hold various weapons and engage in mutual hatred and strife, hacking at each other, their bodies falling apart piece by piece. After fainting and briefly dying, they are revived by a voice from the sky. These beings are thus revived and hack at each other again. Their lifespan is such that one day and night in the Cāturmahārājika (四天王天, Heaven of the Four Great Kings) is one day and night there; calculated in this way, their lifespan is five hundred years, and they endure such suffering. The Kālasūtra (黑繩, Black Rope) hell. The hell-wardens bind the bodies of the condemned with black ropes from head to foot, and then dismember their bodies with fiery saws or axes. Due to the force of their past karma, they are dismembered and then reborn again. Their lifespan is such that one day and night in the Trāyastriṃśa (忉利天, Heaven of the Thirty-three) is one day and night there; calculated in this way, their lifespan is one thousand years, and they endure such suffering. The Saṃghāta (眾合, Crushing) hell. Beings born there are struck with iron hammers, or crushed and ground to pieces by two iron mountains that come together like rams' heads. When the two mountains separate, fire arises naturally, and they are crushed again. Their lifespan is such that one day and night in the Yāma (離諍天, Heaven Free from Strife) is one day and night there; calculated in this way, their lifespan is two thousand years, and they endure such suffering. The Raurava (號叫, Screaming) hell. Beings born there, out of fear, enter fiery iron pools, or enter dense forests where the flames blaze fiercely, and are burned for endless years. Due to the force of their past karma, their tongues are a thousand yojanas (由旬, a unit of distance) in length and breadth. There is a great bull with iron horns and iron armor, pulling an iron plow, and the flames blaze fiercely as it plows their tongues. Their lifespan is such that one day and night in the Tuṣita (兜率天, Heaven of Contentment) is one day and night there; calculated in this way, their lifespan is four thousand years, and they endure such suffering. The Mahāraurava (大號叫, Great Screaming) hell. It is similar to the Raurava hell, but the suffering is doubled. Their lifespan is such that one day and night in the Nirmāṇarati (化樂天, Heaven of Enjoying Transformations) is one day and night there; calculated in this way, their lifespan is eight thousand years, and they endure such suffering. The Tapana (炎熱, Burning) hell. Threefold iron cities, with flames piercing through, and suffering endured within. Their lifespan is such that one day and night in the Paranirmitavaśavartin (他化自在天, Heaven of Controlling the Transformations of Others) is one day and night there; calculated in this way, their lifespan is sixteen thousand years, and they endure such suffering. The Pratāpana (極炎熱, Extremely Burning) hell. It is similar to the Tapana hell, but the suffering is doubled. Their lifespan is equal to half an Antarakalpa (中劫, intermediate kalpa), and they endure such suffering. The Avīci (無間, Uninterrupted) hell. In an iron chamber, the body is enveloped in flames, and extreme suffering is endured. Their lifespan is equal to one Antarakalpa. The sixteen Utsadas (增獄, increasing hells). (Translator's note: The original text seems to be missing something here. The sixteen Utsadas likely refer to the sixteen subsidiary hells of Avīci.)
八熱獄傍面各四所。一煻煨增。深皆沒膝。有情游彼。才下足時。皮肉與血俱焦爛墜。餘剩其骨。舉足還生。平復如本。二戶糞增。不凈淤泥沒有情腰。于中多有攘矩吒蟲觜利如針鉆皮透骨咂食其髓。三峰刃增。復有三種。一刀刃路。謂於此中仰布刀刃以為大道。有情游彼。才下足時。皮肉與血俱斷碎墜。舉足還生。平復如本。二劍葉林。謂此林樹純以铦利劍刀為葉。有情游彼。風吹葉墜斬刺肢體骨肉零落。有烏駁狗䶥掣食之。三鐵刺林。名铦摩利。謂此林樹有利鐵刺。長十六指。有情被逼上下樹時。其刺铦利上下劖刺。是等有情血肉皮等掛染刺上。唯剩觔骨。有鐵觜烏。探啄有情眼睛腦髓。爭競而食。刀刃路等三種雖殊而鐵仗同。故一增攝四。烈河增。名曰無渡。遍滿極熱烈灰汁水。有情入中。或浮或沒。或逆或順。或橫或豎。被蒸被煮骨肉糜爛。如大鑊中滿盛灰汁置稻米等。猛火下然米等於中上下回轉舉體糜爛。有情亦然。設欲逃避。于兩岸上有諸獄卒。手執刀槍御捍令回。無由得出。此河如塹。前三似苑。彼等名曰近邊地獄○八寒獄者。一曰水皰。二曰皰裂。三阿吒吒。四阿波波。五嘔喉喉。六裂如郁缽羅華(此云青蓮華)七裂如蓮華。八裂如大蓮華○水皰獄者。生寒冰間極甚嚴寒。隨身生皰曰水皰獄。彼壽量
【現代漢語翻譯】 現代漢語譯本 八熱地獄的旁邊各有四所小地獄。第一所是煻煨增（充滿灰燼的區域），深度沒過膝蓋。眾生遊走在那裡，剛一落腳，面板和血肉就全部燒焦爛掉墜落，只剩下骨頭。抬起腳后又會復原，恢復如初。第二所是戶糞增（充滿糞便的區域），不乾淨的淤泥沒過眾生的腰部。其中有很多攘矩吒蟲（一種昆蟲），它們的嘴像針一樣鋒利，鉆透面板和骨頭，吸食其中的骨髓。第三所是峰刃增（充滿刀刃的山峰），又分為三種。一是刀刃路，指的是在這條路上仰面朝上佈滿刀刃，作為道路。眾生遊走在那裡，剛一落腳，面板和血肉就全部斷裂破碎墜落。抬起腳后又會復原，恢復如初。二是劍葉林，指的是這片森林的樹木全部以鋒利的刀劍作為樹葉。眾生遊走在那裡，風吹落葉，斬刺肢體，骨肉零落。有烏駁狗（一種黑白相間的狗）啃咬撕扯吞食它們。三是鐵刺林，名叫铦摩利（鋒利的鐵刺）。指的是這片森林的樹木上有鋒利的鐵刺，長十六指。眾生被迫上下爬樹時，這些鐵刺鋒利地上下刺穿。這些眾生的血肉面板等掛在鐵刺上，只剩下筋骨。有鐵嘴烏鴉，探啄眾生的眼睛和腦髓，爭搶著吃。刀刃路等三種雖然不同，但都使用鐵製武器，所以一個『增』字就概括了四種。烈河增（充滿烈火的河流），名叫無渡（無法渡過）。遍滿極其炎熱的烈火灰燼水。眾生進入其中，或浮或沉，或逆流或順流，或橫著或豎著，被蒸煮，骨肉糜爛。就像一個大鍋里盛滿灰燼水，放入稻米等，猛火在下面燃燒，米在其中上下回轉，整個身體都糜爛。眾生也是這樣。如果想要逃避，在兩岸上有許多獄卒，手執刀槍防禦阻攔，讓他們返回，無法逃脫。這條河就像護城河，前面的三種就像花園。它們被稱為近邊地獄。八寒地獄是：一曰水皰（身體上起水泡的地獄），二曰皰裂（水泡破裂的地獄），三阿吒吒（因寒冷而發出的聲音），四阿波波（因寒冷而發出的聲音），五嘔喉喉（因寒冷而發出的聲音），六裂如郁缽羅華（像青蓮花一樣裂開），七裂如蓮華（像蓮花一樣裂開），八裂如大蓮華（像大蓮花一樣裂開）。水皰獄，生在寒冰之間，極其嚴寒，隨著身體生出水泡，叫做水皰獄。那裡的壽命...
【English Translation】 English version Around each of the eight hot hells are four additional hells. The first is the Embers Heap Increase (Tangwei Zeng), the depth of which is over the knees. Sentient beings wander there, and as soon as they set foot, their skin and flesh are completely burned, decayed, and fall off, leaving only bones. When they lift their feet, they are restored, returning to their original state. The second is the Excrement Pit Increase (Hu Fen Zeng), where unclean mud covers the sentient beings up to their waists. Within it are many Rangjuta insects (a type of insect) with mouths as sharp as needles, piercing through skin and bone, sucking out the marrow. The third is the Peak Blade Increase (Feng Ren Zeng), which is further divided into three types. First, the Blade Road, which refers to a road covered with blades facing upwards. Sentient beings wander there, and as soon as they set foot, their skin and flesh are completely cut and shattered, falling off. When they lift their feet, they are restored, returning to their original state. Second, the Sword Leaf Forest, which refers to a forest where the trees are entirely made of sharp swords as leaves. Sentient beings wander there, and the wind blows the leaves, cutting and piercing their limbs, causing their flesh and bones to scatter. There are piebald dogs (Wu Bo Gou) that gnaw, tear, and devour them. Third, the Iron Thorn Forest, named Sharp Mali (Xian Mo Li), which refers to a forest where the trees have sharp iron thorns, sixteen fingers in length. When sentient beings are forced to climb up and down the trees, these thorns sharply pierce them. The blood, flesh, and skin of these sentient beings are caught on the thorns, leaving only tendons and bones. There are iron-beaked crows that peck at the eyes and brains of the sentient beings, fighting to eat them. Although the Blade Road and the other two are different, they all use iron weapons, so one 'Increase' encompasses all four. The Fierce River Increase (Lie He Zeng), named No Crossing (Wu Du), is filled with extremely hot, fierce ash water. Sentient beings enter it, either floating or sinking, going against the current or with the current, horizontally or vertically, being steamed and boiled, their flesh and bones decaying. It is like a large pot filled with ash water, with rice and other grains placed inside. A fierce fire burns underneath, and the rice rotates up and down, the entire body decaying. Sentient beings are the same. If they try to escape, there are jailers on both banks, holding knives and spears to defend and block them, forcing them back, unable to escape. This river is like a moat, and the previous three are like gardens. They are called the Border Hells. The eight cold hells are: One is Water Blister (Shui Pao) (hell where blisters form on the body), Two is Blister Burst (Pao Lie) (hell where blisters burst), Three is Atata (sound of cold), Four is Ababa (sound of cold), Five is Ouhouhou (sound of cold), Six is Cracked Like Utpala Flower (Lie Ru Yuboluo Hua) (cracked like a blue lotus flower), Seven is Cracked Like Lotus Flower (Lie Ru Lianhua) (cracked like a lotus flower), Eight is Cracked Like Great Lotus Flower (Lie Ru Da Lianhua) (cracked like a great lotus flower). The Water Blister Hell is born in the midst of ice, extremely cold, and blisters form on the body, called the Water Blister Hell. The lifespan there...
者。摩伽陀國所有大斛八十斛麻。百年除一若芝麻盡。彼壽亦爾○皰裂獄者。由極嚴寒。其皰而裂黃水漏流。彼壽量者。倍前二十○阿吒吒獄者。由大嚴寒咬齒忍耐。彼壽量者。倍前二十○阿波波獄者。忍寒音聲。彼壽量者。倍前二十○嘔喉喉者。由寒號泣出是苦聲。彼壽量者。倍前二十○裂如郁缽羅華獄者。嚴寒身裂如郁缽羅華葉。彼壽量者。倍前二十○裂如蓮華獄者。嚴寒身裂如蓮華開。彼壽量者。倍前二十○裂如大蓮華獄者。身裂越前。如大蓮華開敷多葉。彼壽量者。倍前二十。孤獨獄者。在贍部提曠野山間。一晝一夜受苦受樂。相雜受故八熱地獄八寒地獄近邊孤獨。如是名為十八地獄。
二餓鬼者。王舍城下過五百由旬有餓鬼城。名曰黃白。亦名慘淡。彼鬼王曰閻羅法王。共三十六眷屬等居。其類有四。一者外障。二者內障。三者飲食障。四者障飲食。一外障者。飲食音聲亦不得聞。二內障者。獲微飲食口若針竅不能得入。設能入口咽如馬尾無能得過。設若過咽腹若山廓不能飽滿。雖滿腹中脛如草莖無能舉動。受此大苦。三飲食障者。見飲食時。無量獄卒執諸器仗守禦無獲。四障飲食者。食飲食時。由業所感鐵丸銅汁瀉置口中從下流出。如是四種皆是餓鬼。彼壽量者。人間一月為一晝夜。如是算數壽五
【現代漢語翻譯】 現代漢語譯本 者。摩伽陀國所有大斛八十斛麻。百年除一，如果芝麻耗盡，他們的壽命也是如此。（○代表一個時間單位，摩伽陀國（Magadha）有種計量工具，裝滿八十斛芝麻，每過一百年從中取出一斛，直到取完，以此比喻地獄眾生的壽命極長）。皰裂獄：由於極度嚴寒，面板凍裂，流出黃色的液體。他們的壽命是之前的二十倍。（皰裂獄（Arbuda）：八寒地獄之一，因寒冷而面板凍裂）。阿吒吒獄：由於極度嚴寒，咬緊牙關忍耐。他們的壽命是之前的二十倍。（阿吒吒獄（Atata）：八寒地獄之一，因寒冷而發出'阿吒吒'的聲音）。阿波波獄：忍受寒冷發出聲音。他們的壽命是之前的二十倍。（阿波波獄（Hahava）：八寒地獄之一，因寒冷而發出'阿波波'的聲音）。嘔喉喉獄：因為寒冷而哭號，發出痛苦的聲音。他們的壽命是之前的二十倍。（嘔喉喉獄（Huhuva）：八寒地獄之一，因寒冷而發出'嘔喉喉'的聲音）。裂如郁缽羅華獄：嚴寒使身體裂開，像郁缽羅華的花瓣一樣。他們的壽命是之前的二十倍。（裂如郁缽羅華獄（Nilotpala）：八寒地獄之一，身體凍裂如青蓮花）。裂如蓮華獄：嚴寒使身體裂開，像蓮花開放一樣。他們的壽命是之前的二十倍。（裂如蓮華獄（Padma）：八寒地獄之一，身體凍裂如蓮花）。裂如大蓮華獄：身體的裂開超過之前，像盛開的多瓣大蓮花一樣。他們的壽命是之前的二十倍。（裂如大蓮華獄（Mahapadma）：八寒地獄之一，身體凍裂如大蓮花）。孤獨獄：位於贍部提（Jambudvipa）的曠野山間，一天一夜之中既受苦又享樂，苦樂交織。八熱地獄、八寒地獄、近邊地獄、孤獨地獄，這些合起來稱為十八地獄。
二、餓鬼：王舍城（Rajagrha）下過五百由旬（Yojana，長度單位）的地方，有一座餓鬼城，名叫黃白，也叫慘淡。那裡的鬼王名叫閻羅法王（Yama），和三十六位眷屬等居住在那裡。餓鬼的種類有四種：一、外障；二、內障；三、飲食障；四、障飲食。一、外障：連飲食的聲音都聽不到。二、內障：即使得到少量的食物，嘴巴卻像針孔一樣無法進入。即使能夠進入口中，咽喉卻像馬尾一樣無法通過。即使能夠通過咽喉，肚子卻像山谷一樣無法填飽。即使肚子填滿了，小腿卻像草莖一樣無法移動，承受著巨大的痛苦。三、飲食障：看見飲食的時候，無數的獄卒拿著各種兵器守護，無法獲得。四、障飲食：吃東西的時候，由於業力的感召，鐵丸或銅汁被傾倒入口中，從下面流出。這四種都是餓鬼。他們的壽命是，人間一個月為他們的一晝夜，這樣計算，壽命是五百...
【English Translation】 English version Those. In the country of Magadha, there are eighty 'hu' (斛, a unit of volume) of sesame seeds in a large 'hu'. If one 'hu' is removed every hundred years, their lifespan is like the sesame seeds being exhausted. (○ represents a unit of time. Magadha has a measuring tool that can hold eighty 'hu' of sesame seeds. One 'hu' is removed every hundred years until all are gone, which is used as a metaphor for the extremely long lifespan of beings in hell). The Arbuda Hell: Due to extreme cold, the skin cracks and yellow fluid leaks out. Their lifespan is twenty times longer than before. (Arbuda: One of the eight cold hells, where the skin cracks due to cold). The Atata Hell: Due to extreme cold, they clench their teeth and endure. Their lifespan is twenty times longer than before. (Atata: One of the eight cold hells, where the sound 'Atata' is emitted due to cold). The Hahava Hell: Enduring the cold and emitting sounds. Their lifespan is twenty times longer than before. (Hahava: One of the eight cold hells, where the sound 'Hahava' is emitted due to cold). The Huhuva Hell: Crying out in the cold, emitting painful sounds. Their lifespan is twenty times longer than before. (Huhuva: One of the eight cold hells, where the sound 'Huhuva' is emitted due to cold). The Nilotpala Hell: The extreme cold causes the body to crack open, like the petals of a Nilotpala flower. Their lifespan is twenty times longer than before. (Nilotpala: One of the eight cold hells, where the body is frozen and cracked like a blue lotus). The Padma Hell: The extreme cold causes the body to crack open, like a lotus flower blooming. Their lifespan is twenty times longer than before. (Padma: One of the eight cold hells, where the body is frozen and cracked like a lotus). The Mahapadma Hell: The cracking of the body exceeds the previous ones, like a large lotus flower with many petals blooming. Their lifespan is twenty times longer than before. (Mahapadma: One of the eight cold hells, where the body is frozen and cracked like a large lotus). The Solitary Hells: Located in the wilderness and mountains of Jambudvipa, they experience both suffering and pleasure day and night, a mixture of suffering and joy. The eight hot hells, eight cold hells, neighboring hells, and solitary hells are collectively called the eighteen hells.
Two, Hungry Ghosts (Pretas): Below Rajagrha, five hundred 'yojana' (Yojana, a unit of length) away, there is a city of hungry ghosts called Huangbai, also known as Candan. The ghost king there is called Yama, the King of Dharma (Yama), and he resides there with thirty-six dependents. There are four types of hungry ghosts: one, external obstacles; two, internal obstacles; three, food and drink obstacles; four, obstacles to food and drink. One, external obstacles: they cannot even hear the sound of food and drink. Two, internal obstacles: even if they obtain a small amount of food, their mouths are like the eye of a needle, making it impossible to enter. Even if it can enter the mouth, the throat is like a horse's tail, making it impossible to pass through. Even if it can pass through the throat, the stomach is like a valley, making it impossible to fill. Even if the stomach is full, the legs are like grass stems, making it impossible to move, enduring great suffering. Three, food and drink obstacles: when they see food and drink, countless prison guards hold various weapons to guard it, making it impossible to obtain. Four, obstacles to food and drink: when eating food and drink, due to the influence of karma, iron balls or copper juice are poured into their mouths and flow out from below. These four types are all hungry ghosts. Their lifespan is such that one month in the human realm is one day and night for them, and calculated in this way, their lifespan is five hundred...
百歲。即當人間一萬五千歲。或居人間寒林等處。食血肉等皆餓鬼類。
三傍生者。多居河海。亦如酒糟混漫而住。以大食小以小食大。互相驚怖。由海波濤住所不定。或處人天。彼壽量者。長如龍王壽半中劫。短如蚋等壽一剎那。身量無定。
四人者。住四大洲八中洲等及諸小洲。彼壽量者。如贍部洲人。初成劫時其壽無量。次後漸減。今六十歲。次後漸減至十歲間。次復漸增無有定量。北鳩婁人定壽千歲。東勝身人壽五百歲。西牛貨人壽二百五十歲。除北鳩婁余有夭橫。彼等受用。北鳩婁中食自然稻。衣服瓔珞出如意樹。餘三洲者。食谷肉等資寶受用。彼等身量贍部提人身量(四肘。東勝身人身量八肘。西牛貨人身十)六肘。北鳩婁人身三十二肘。人等面相亦如洲狀。其小洲人亦如大洲。身各減半。故如是說。
五非天者。妙高水際下。過一萬一千由旬。山曠廓閑光明城內。阿修羅王曰羅睺羅(此云攝腦)眾眷屬居。又過一萬一千由旬。星鬘城內阿修羅王。名曰項鬘。眾眷屬居。又過一萬一千由旬。堅牢城內阿修羅王。名曰妙鎮。又曰大力。眾眷屬居。又過一萬一千由旬。甚深城內阿修羅王。名曰毗摩質多羅(此云絲種種亦云紋身)眾眷屬居。常共帝釋比對斗諍。城曰具金。殿名奏樂。如意樹
【現代漢語翻譯】 現代漢語譯本 一百歲，相當於人間的一萬五千歲。或者居住在人間的寒林等處，食用血肉等，都屬於餓鬼之類。
三、傍生（動物）大多居住在河海中，也像酒糟一樣混雜而居。以大吃小，以小吃大，互相驚恐。由於海浪濤濤，住所不定。或者處在人天之中。它們的壽命長短不定，長的如龍王，壽命有半個中劫（kalpa），短的如蚊蚋等，壽命只有一剎那（ksana）。身量也沒有定數。
四、人，居住在四大洲（four continents）、八中洲等以及各個小洲。他們的壽命，如贍部洲（Jambudvipa）的人，最初成劫時壽命無量，之後逐漸減少，現在是六十歲。之後還會逐漸減少到十歲。之後又會逐漸增加，沒有定量。北俱盧洲（Uttarakuru）的人壽命固定為一千歲。東勝身洲（Purvavideha）的人壽命五百歲。西牛貨洲（Aparagodaniya）的人壽命二百五十歲。除了北俱盧洲，其餘都有夭折橫死。他們的受用方面，北俱盧洲的人食用自然生長的稻米，衣服瓔珞出自如意樹。其餘三洲的人，食用穀物肉類等，資財寶物供其受用。他們的身量，贍部洲的人身量四肘，東勝身洲的人身量八肘，西牛貨洲的人身量十六肘，北俱盧洲的人身量三十二肘。人的面相也像洲的形狀。小洲的人也像大洲，身量各減一半。所以這樣說。
五、非天（Asura），在妙高山（Mount Sumeru）水際下，超過一萬一千由旬（yojana），在山曠廓閑的光明城內，阿修羅王名叫羅睺羅（Rahula，意為『攝腦』），他的眾多眷屬居住於此。又過一萬一千由旬，在星鬘城內，阿修羅王名叫項鬘，他的眾多眷屬居住於此。又過一萬一千由旬，在堅牢城內，阿修羅王名叫妙鎮，又名大力，他的眾多眷屬居住於此。又過一萬一千由旬，在甚深城內，阿修羅王名叫毗摩質多羅（Vemacitrin，意為『絲種種』，也稱『紋身』），他的眾多眷屬居住於此。他們常常與帝釋天（Indra）爭鬥。城名叫具金，殿名叫奏樂，有如意樹。
【English Translation】 English version One hundred years is equivalent to fifteen thousand years in the human realm. Or residing in places like the cold forests of the human realm, consuming blood and flesh, all belong to the category of hungry ghosts (pretas).
Third, animals (tiryaks) mostly reside in rivers and seas, also living mixed together like sake lees. The large eat the small, and the small eat the large, frightening each other. Due to the turbulent waves of the sea, their dwellings are uncertain. Or they may be in the human or heavenly realms. Their lifespans vary, some as long as the dragon kings, with lifespans of half a kalpa (intermediate aeon), others as short as gnats, with lifespans of only a ksana (instant). Their body sizes are also indefinite.
Fourth, humans reside in the four continents (four continents), the eight intermediate continents, and various small continents. Their lifespans, such as those of the people of Jambudvipa (the southern continent), were immeasurable at the beginning of the kalpa, then gradually decreased, and are now sixty years. Afterwards, they will gradually decrease to ten years. Then they will gradually increase again, without a fixed limit. The people of Uttarakuru (the northern continent) have a fixed lifespan of one thousand years. The people of Purvavideha (the eastern continent) have a lifespan of five hundred years. The people of Aparagodaniya (the western continent) have a lifespan of two hundred and fifty years. Except for Uttarakuru, the others are subject to premature and accidental deaths. Regarding their enjoyments, the people of Uttarakuru eat naturally grown rice, and their clothes and ornaments come from wish-fulfilling trees. The people of the other three continents eat grains, meat, and so on, and their wealth and treasures are for their enjoyment. Their body sizes are as follows: the people of Jambudvipa are four cubits tall, the people of Purvavideha are eight cubits tall, the people of Aparagodaniya are sixteen cubits tall, and the people of Uttarakuru are thirty-two cubits tall. The faces of the people also resemble the shapes of their continents. The people of the small continents are like those of the large continents, but their body sizes are each reduced by half. Therefore, it is said in this way.
Fifth, Asuras (non-gods) are located below the water's edge of Mount Sumeru (Mount Sumeru), more than eleven thousand yojanas (yojana) away, in the Bright City of the vast and open mountains, where the Asura king named Rahula (Rahula, meaning 'seizing the brain') and his many attendants reside. Further than eleven thousand yojanas away, in the Star Garland City, the Asura king named Necklace and his many attendants reside. Further than eleven thousand yojanas away, in the Firm City, the Asura king named Wonderful Town, also known as Great Strength, and his many attendants reside. Further than eleven thousand yojanas away, in the Deep City, the Asura king named Vemacitrin (Vemacitrin, meaning 'various threads', also known as 'tattooed body') and his many attendants reside. They often fight and contend with Indra (Indra). The city is called Possessing Gold, the palace is called Playing Music, and there are wish-fulfilling trees.
王名即怛缽㗚。聚集之處。名曰賢財。石名善賢。苑名普喜。妙喜最喜甚喜善地。亦名普喜妙喜最喜甚喜。臨戰所乘象名無能敵。遊戲所乘象名壘雪。馬曰峭脖。是等非天共三十三天。諍須陀味及修羅女為戰諍故從山廓出。身服金銀琉璃玻璃珂等堅固鎧甲。手執劍槊標槍弓箭。領四部軍。彼阿修羅王羅睺羅。項鬘。妙鎮。毗摩質多羅等。或前三來。或四皆來。是時帝釋五守護眾。一住戲海。愿樂白法龍王等眾與非天軍鬥戰今回。龍若不勝去堅守所。共二守護復與修羅鬥戰。又若不勝去持鬘所。共三守護復與鬥戰。又若不勝去恒憍所。共四守護復與鬥戰。又若不勝去四王所。共五守護復與鬥戰。四大天王率四軍眾。服寶堅鎧執諸戈杖鬥戰。多分四天王勝。若不能卻去忉利天。前白帝釋曰。我等守護不能回彼修羅王應卻敵。如是白已。天主帝釋乘善住象。告三十三天眾等曰。汝等應知。今修羅軍至妙高頂。當服堅鎧取所乘車與修羅戰。說是語已。彼諸天子各服寶鎧執持戈仗。去眾車苑取所乘車。入粗惡苑身心轉惡。出善見城共修羅戰。若修羅勝侵至城內。若天得勝逐修羅軍至第一海。鬥戰之時。天與非天斷其頸腰。彼等即死。手足若斷。復生如本。若薄伽梵辟支佛轉輪聖王住世間時。諸阿修羅不起諍心。設若相持諸天必勝
。世間善增天眾亦勝。世不善增阿修羅勝。是故諸天護持善事。
六天者。欲界六天。色界十七。無色界四。欲界六天者。蘇迷盧山第一層級堅首眾居。第二層級持鬘眾居。第三層級恒憍眾居。持雙山上北方有城。名阿那迦縛帝。多聞天王藥叉眾居。如是東方城名賢上。有大天王。名曰持國。乾闥眾居。西方有城。名曰眾色。有大天王。名曰廣目。龍神眾居。南方有城。名曰增長。有大天王。名曰增長。焰鬘眾居。餘四層級七金山等日月星宿鐵圍輪山贍部洲山多羅樹所四王部眾亦共止住。咸屬四王。是謂一部。彼壽量者。人五十歲為一晝夜。如是壽量經五百年。若其身量一俱盧舍四分之一。三十三天妙高頂上天主帝釋住最勝處共非天女。名曰妙安。同眾天女受諸欲樂無有厭足。復有臨戰所乘象王。名曰善住。遊戲苑中所乘象王。名曰藹羅筏拏(此云持地子)二象周圍各七由旬。各以八千小象眾居。又有馬王。名迅疾風。與八千馬居。天主輔臣數三十二。是故名曰三十三天。諸天子等耽五欲樂。若放逸時。有大天鼓。鼓聲出音警諸天曰。諸行無常。有漏皆苦。諸法無我。寂滅為樂。與修羅軍鬥戰之時。出除苦音警曰。天愿得勝。愿修羅敗。宮殿城池樹集石等。如前所辨。彼天壽量。人間百歲為一晝夜。如是算數壽
【現代漢語翻譯】 現代漢語譯本：世間如果善業增長，天眾就會得勝；世間如果惡業增長，阿修羅就會得勝。因此，諸天護持善事。
六天指的是欲界六天。十七（指色界十七天）。無四（指無色界四天）。欲界六天是：須彌山第一層級居住著堅首眾，第二層級居住著持鬘眾，第三層級居住著恒憍眾。持雙山北方有一座城，名叫阿那迦縛帝（意為『不退轉』），多聞天王（Vaishravana）和藥叉（Yakshas）眾居住在那裡。東方有一座城，名叫賢上，有大天王，名叫持國（Dhritarashtra），乾闥婆（Gandharvas）眾居住在那裡。西方有一座城，名叫眾色，有大天王，名叫廣目（Virupaksha），龍神（Nagas）眾居住在那裡。南方有一座城，名叫增長，有大天王，名叫增長（Virudhaka），焰鬘眾居住在那裡。其餘四層級，七金山等，日月星宿，鐵圍輪山，贍部洲山，多羅樹所，四王部眾也共同居住在那裡，都隸屬於四天王。這被稱為一部。他們的壽命是：人間五十年為一天一夜，這樣的壽命經過五百年。他們的身量是一俱盧舍（約合一英里半）的四分之一。三十三天（Trayastrimsa）位於妙高山（Sumeru）頂上，天主帝釋（Indra/Sakra）住在最殊勝的地方，與非天女，名叫妙安，一同和眾天女享受各種欲樂，沒有厭足。還有臨戰時所乘的象王，名叫善住；遊戲苑中所乘的象王，名叫藹羅筏拏（Airavata，此云『持地子』），兩象周圍各七由旬（約合九十英里），各自有八千小象眾居住。還有馬王，名叫迅疾風，與八千匹馬居住。天主的輔臣數量是三十二，因此被稱為三十三天。諸天子等沉溺於五欲之樂。如果放逸時，有大天鼓，鼓聲發出聲音警醒諸天說：『諸行無常，有漏皆苦，諸法無我，寂滅為樂。』與修羅（Asura）軍戰鬥時，發出除去痛苦的聲音警醒說：『天愿得勝，愿修羅敗。』宮殿、城池、樹木、聚集的石頭等，如前所述。他們的壽命是：人間一百年為一天一夜，這樣計算壽命
【English Translation】 English version: If good deeds increase in the world, the Devas (heavenly beings) will prevail; if evil deeds increase in the world, the Asuras (demi-gods/titans) will prevail. Therefore, the Devas protect good deeds.
The six heavens refer to the six heavens of the desire realm. Seventeen (referring to the seventeen heavens of the form realm). Without four (referring to the four heavens of the formless realm). The six heavens of the desire realm are: on the first level of Mount Sumeru (Sumeru), the Firm-Headed hosts reside; on the second level, the Garland-Bearing hosts reside; on the third level, the Constantly-Proud hosts reside. North of Mount Trisringa, there is a city named Alakavati (meaning 'non-regressing'), where the Heavenly King Vaishravana (Vaishravana) and the Yakshas (Yakshas) reside. To the east, there is a city named Excellent Superior, where the Great Heavenly King Dhritarashtra (Dhritarashtra) resides, and the Gandharvas (Gandharvas) reside there. To the west, there is a city named Multicolored, where the Great Heavenly King Virupaksha (Virupaksha) resides, and the Nagas (Nagas) reside there. To the south, there is a city named Increase, where the Great Heavenly King Virudhaka (Virudhaka) resides, and the Flame-Garlanded hosts reside there. On the remaining four levels, the seven golden mountains, the sun, moon, stars, the Iron Ring Mountains, Jambudvipa (Jambudvipa), the Tala trees, and the hosts of the Four Heavenly Kings also reside together, all belonging to the Four Heavenly Kings. This is called one division. Their lifespan is: fifty human years is one day and night, and such a lifespan lasts for five hundred years. Their height is one-quarter of a Krosha (approximately one and a half miles). The Thirty-Three Heavens (Trayastrimsa) are located on the summit of Mount Sumeru (Sumeru), where the Lord of the Devas, Indra/Sakra (Indra/Sakra), resides in the most excellent place, together with the non-heavenly maiden named Wonderful Peace, enjoying various pleasures with the heavenly maidens without satiety. There is also the elephant king ridden in battle, named Well-Dwelling; and the elephant king ridden in the pleasure garden, named Airavata (Airavata, meaning 'holding the earth child'), each elephant being surrounded by seven Yojanas (approximately ninety miles), each with eight thousand small elephants residing. There is also the horse king named Swift Wind, residing with eight thousand horses. The number of ministers assisting the Lord of the Devas is thirty-two, hence the name Thirty-Three Heavens. The Deva sons are immersed in the pleasures of the five desires. When they are negligent, there is a great heavenly drum, the sound of which awakens the Devas, saying: 'All conditioned things are impermanent, all that is defiled is suffering, all dharmas are without self, Nirvana is bliss.' When fighting with the Asura (Asura) armies, it emits a sound that removes suffering, awakening them, saying: 'May the Devas be victorious, may the Asuras be defeated.' The palaces, cities, trees, gathered stones, etc., are as described before. Their lifespan is: one hundred human years is one day and night, thus calculating the lifespan
一十歲。其天身量半逾阇那○焰摩天者。三十三天共非天諍。此離諍故名離諍天。彼天壽量。人二百歲為一晝夜。如是算數壽二千歲。其天身量二逾阇那○兜率陀天者。有慈氏尊。紹世出世。法王之位受大法樂。謂曰兜率。是俱樂義。人間四百年。彼天一晝夜。壽四千歲。身量四逾阇那○化樂天者。自化受用。謂之化樂。人間八百年。彼天一晝夜。壽八千歲。身量八逾阇那○他化自在天者。受用他化。謂之他化自在。彼天中王威德自在。即是魔主人間千六百年。彼天一晝夜。壽一萬六千歲。身十六逾阇那。下從無間至他化自在天。謂之慾界。耽著欲樂所食段食。故如是說○色界一十七天者。四靜慮攝○初禪三天者。謂梵眾。梵輔。大梵。彼天壽量。梵眾半劫。梵輔一劫。大梵一劫半。彼天身量次第。半由旬。一由旬。一由旬半○二禪三天者。謂少光。無量光。極光。彼天壽量。少光二劫(以上四天。四十中劫為一大劫。已下諸天。八十中劫為一大劫)無量光四劫。極光八劫。彼天身量少光二由旬無量光四由旬。極光八由旬○三禪三天者。謂少善。無量善。廣善。彼天壽量。少善一十六劫。無量善三十二劫。廣善六十四劫。彼天身量。少善十六由旬。無量善三十二由旬。廣善六十四由旬○四禪八天者。無雲。福生。廣果
【現代漢語翻譯】 現代漢語譯本 一十歲。他們的身體高度超過半個阇那（yūjana，長度單位）○焰摩天（Yāmadeva，欲界第三天）的人。三十三天（Trāyastriṃśa，欲界第二天）經常與非天（Asura，一種神道生物）爭鬥。因為這裡沒有爭鬥，所以稱為離諍天。那裡的天人的壽命，人間二百年是他們的一晝夜。這樣計算，他們的壽命是二千年。他們的身體高度是二個阇那○兜率陀天（Tuṣita，欲界第四天）有慈氏尊（Maitreya，彌勒菩薩），將繼承釋迦牟尼佛的位置，出世併成為法王，享受大法的快樂。『兜率』的意思是『喜樂』或『滿足』。人間四百年，是他們的一晝夜，壽命是四千年。身體高度是四個阇那○化樂天（Nirmāṇarati，欲界第五天）的天人，自己變化出所需要的來享受，所以稱為化樂天。人間八百年，是他們的一晝夜，壽命是八千年。身體高度是八個阇那○他化自在天（Paranirmita-vaśavartin，欲界第六天）的天人，享受其他天人變化出來的東西，所以稱為他化自在天。這個天界的國王擁有威德和自在，也就是魔王。人間一千六百年，是他們的一晝夜，壽命是一萬六千年。身體高度是十六個阇那。從無間地獄到他化自在天，稱為欲界。因為他們貪戀欲樂，食用段食（粗糙的食物），所以這樣說○一十七天屬於四靜慮（禪定）所攝○初禪三天，即梵眾天（Brahmakāyika）、梵輔天（Brahmapurohita）、大梵天（Mahābrahmā）。這些天人的壽命，梵眾天是半劫（kalpa，時間單位），梵輔天是一劫，大梵天是一劫半。他們的身體高度依次是：半由旬（yojana，長度單位），一由旬，一由旬半○二禪三天，即少光天（Parīttābha）、無量光天（Apramāṇābha）、極光天（Ābhāsvara）。這些天人的壽命，少光天是二劫（以上四天，四十中劫為一大劫，以下諸天，八十中劫為一大劫），無量光天是四劫，極光天是八劫。他們的身體高度，少光天是二由旬，無量光天是四由旬，極光天是八由旬○三禪三天，即少善天（Parīttaśubha）、無量善天（Apramāṇaśubha）、廣善天（Śubhakṛtsna）。這些天人的壽命，少善天是十六劫，無量善天是三十二劫，廣善天是六十四劫。他們的身體高度，少善天是十六由旬，無量善天是三十二由旬，廣善天是六十四由旬○四禪八天，即無雲天（Anabhraka）、福生天（Puṇyaprasava）、廣果天（Bṛhatphala）。
【English Translation】 English version Aged ten years. Their body height is more than half a yojana (yūjana, a unit of length) ○ The Yāmadeva (Yāmadeva, the third heaven of the desire realm). The Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm) often fight with the Asuras (a type of divine being). Because there is no fighting here, it is called the Heaven of Non-Contention. The lifespan of the beings in that heaven is such that 200 human years is one day and night for them. Calculated in this way, their lifespan is 2,000 years. Their body height is two yojanas ○ The Tuṣita Heaven (Tuṣita, the fourth heaven of the desire realm) has Maitreya (Maitreya Bodhisattva), who will inherit Śākyamuni Buddha's position, appear in the world, and become the Dharma King, enjoying the great joy of the Dharma. 'Tuṣita' means 'joy' or 'satisfaction'. 400 human years is one day and night for them, and their lifespan is 4,000 years. Their body height is four yojanas ○ The Nirmāṇarati Heaven (Nirmāṇarati, the fifth heaven of the desire realm) beings transform what they need to enjoy, so it is called the Nirmāṇarati Heaven. 800 human years is one day and night for them, and their lifespan is 8,000 years. Their body height is eight yojanas ○ The Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin, the sixth heaven of the desire realm) beings enjoy what other beings transform, so it is called the Paranirmita-vaśavartin Heaven. The king of this heaven possesses power and freedom, and is the lord of demons. 1,600 human years is one day and night for them, and their lifespan is 16,000 years. Their body height is sixteen yojanas. From the Avīci Hell to the Paranirmita-vaśavartin Heaven, it is called the desire realm. Because they are attached to sensual pleasures and eat coarse food, it is said in this way ○ The seventeen heavens are included in the Four Dhyānas (meditative states) ○ The Three Heavens of the First Dhyāna are the Brahmakāyika, Brahmapurohita, and Mahābrahmā Heavens. The lifespans of these beings are half a kalpa (kalpa, a unit of time) for the Brahmakāyika Heaven, one kalpa for the Brahmapurohita Heaven, and one and a half kalpas for the Mahābrahmā Heaven. Their body heights are, in order: half a yojana (yojana, a unit of length), one yojana, and one and a half yojanas ○ The Three Heavens of the Second Dhyāna are the Parīttābha, Apramāṇābha, and Ābhāsvara Heavens. The lifespans of these beings are two kalpas for the Parīttābha Heaven (for the above four heavens, forty intermediate kalpas make one great kalpa; for the heavens below, eighty intermediate kalpas make one great kalpa), four kalpas for the Apramāṇābha Heaven, and eight kalpas for the Ābhāsvara Heaven. Their body heights are two yojanas for the Parīttābha Heaven, four yojanas for the Apramāṇābha Heaven, and eight yojanas for the Ābhāsvara Heaven ○ The Three Heavens of the Third Dhyāna are the Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna Heavens. The lifespans of these beings are sixteen kalpas for the Parīttaśubha Heaven, thirty-two kalpas for the Apramāṇaśubha Heaven, and sixty-four kalpas for the Śubhakṛtsna Heaven. Their body heights are sixteen yojanas for the Parīttaśubha Heaven, thirty-two yojanas for the Apramāṇaśubha Heaven, and sixty-four yojanas for the Śubhakṛtsna Heaven ○ The Eight Heavens of the Fourth Dhyāna are the Anabhraka, Puṇyaprasava, and Bṛhatphala Heavens.
。三是凡居。無煩。無熱。善現。善見。色究竟。五是聖居。名曰五凈居。彼天壽量。無雲百二十五劫。福生二百五十劫。廣果五百劫。無煩一千劫。無熱二千劫。善現四千劫。善見八千劫。色究竟一萬六千劫。彼天身量。無雲一百二十五由旬。福生二百五十由旬。廣果五百由旬。無煩一千由旬。無熱二千由旬。善現四千由旬。善見八千由旬。色究竟一萬六千由旬。始從梵眾至色究竟。皆名色界。出離欲樂非離色故。故名色界○無色界四天者。無有身色亦無處所。從定分四。謂空無邊處。識無邊處。無所有處。非想非非想處彼天壽量。空無邊處二萬大劫。識無邊處四萬大劫。無所有處六萬大劫。非想非非想處八萬大劫。彼等四處。謂無色界。非離定色出離粗色。故名無色。彼等壽量。謂歲劫時。其量云何。時最少者。名為剎那。百二十剎那為一怛剎那。六十怛剎那為一羅婆。三十羅婆為一牟休多(此雲鬚臾)三十牟休多為一晝夜。三十晝夜即為一月。十二個月即為一年。劫有六種。一中劫(或名減劫)二成劫。三住劫。四壞劫。五空劫。六大劫。一中劫者。或贍部人從無量歲漸漸減至八萬歲時。即成劫攝。從八萬歲減至十歲。謂中劫初。復增八萬歲減至十歲。為一轆轤。如是增減十八數者。為十八中劫然後十歲至八萬
【現代漢語翻譯】 現代漢語譯本 三是凡居：無煩天（Avriha，無煩惱的天）、無熱天（Atapa，沒有熱惱的天）、善現天（Sudrsha，善於顯現的天）、善見天（Sudrshana，善於看見的天）、色究竟天（Akanishtha，色界的最頂端）。這五處是聖者所居之處，名為五凈居天（Panca Suddhvasa）。 這些天的壽命：無雲天（Anabhraka）為一百二十五劫，福生天（Punya-prasava）為二百五十劫，廣果天（Vrihatphala）為五百劫，無煩天為一千劫，無熱天為二千劫，善現天為四千劫，善見天為八千劫，色究竟天為一萬六千劫。 這些天的身量：無雲天為一百二十五由旬（Yojana，古印度長度單位），福生天為二百五十由旬，廣果天為五百由旬，無煩天為一千由旬，無熱天為二千由旬，善現天為四千由旬，善見天為八千由旬，色究竟天為一萬六千由旬。 從梵眾天（Brahma-parisad）到色究竟天，都名為色界（Rupa-dhatu），因為他們出離了對欲樂的追求，但沒有脫離色質的束縛，所以名為色界。 ○無色界四天：沒有身形和處所，從禪定（Dhyana）的境界分為四種，即空無邊處天（Akasha-anantyayatana）、識無邊處天（Vijnana-anantyayatana）、無所有處天（Akincanyayatana）、非想非非想處天（Naivasamjna-nasamjnatayatana）。這些天的壽命：空無邊處天為二萬大劫，識無邊處天為四萬大劫，無所有處天為六萬大劫，非想非非想處天為八萬大劫。 這四處被稱為無色界（Arupa-dhatu），因為他們並非脫離了禪定，而是出離了粗糙的色質，所以名為無色界。這些天的壽命，以歲、劫等時間單位來衡量。那麼，這些時間單位的量度是怎樣的呢？ 時間最小的單位，名為剎那（Kshana）。一百二十剎那為一怛剎那（Tatkshana）。六十怛剎那為一羅婆（Lava）。三十羅婆為一牟休多（Muhurta，此雲鬚臾）。三十牟休多為一晝夜。三十晝夜即為一月。十二個月即為一年。劫有六種：一中劫（Antarakalpa，或名減劫），二成劫（Samvartakalpa），三住劫（Vivartasthayikalpa），四壞劫（Samvartakalpa），五空劫（Samvarta-siddhakalpa），六大劫（Mahakalpa）。 一中劫：或者說，贍部洲（Jambudvipa）的人壽從無量歲漸漸減少到八萬歲時，即屬於成劫的範圍。從八萬歲減少到十歲，是中劫的開始。然後從十歲增加到八萬歲，再減少到十歲，為一個轆轤。這樣增減十八次，為十八個中劫，然後從十歲增加到八萬歲。
【English Translation】 English version Third are the abodes of ordinary beings: Avriha (Avriha, the heaven without vexation), Atapa (Atapa, the heaven without heat), Sudrsha (Sudrsha, the heaven of good appearance), Sudrshana (Sudrshana, the heaven of good vision), and Akanishtha (Akanishtha, the highest of the form realm). These five are the abodes of the saints, called the Five Pure Abodes (Panca Suddhvasa). The lifespans of these heavens: Anabhraka is 125 kalpas, Punya-prasava is 250 kalpas, Vrihatphala is 500 kalpas, Avriha is 1,000 kalpas, Atapa is 2,000 kalpas, Sudrsha is 4,000 kalpas, Sudrshana is 8,000 kalpas, and Akanishtha is 16,000 kalpas. The body sizes of these heavens: Anabhraka is 125 yojanas (Yojana, an ancient Indian unit of length), Punya-prasava is 250 yojanas, Vrihatphala is 500 yojanas, Avriha is 1,000 yojanas, Atapa is 2,000 yojanas, Sudrsha is 4,000 yojanas, Sudrshana is 8,000 yojanas, and Akanishtha is 16,000 yojanas. From Brahma-parisad (Brahma-parisad) to Akanishtha, all are called the Form Realm (Rupa-dhatu), because they have abandoned the pursuit of sensual pleasures but have not escaped the bondage of material form, hence the name Form Realm. ○The Four Heavens of the Formless Realm: They have no physical form or location, and are divided into four based on the states of Dhyana (Dhyana), namely Akasha-anantyayatana (Akasha-anantyayatana), Vijnana-anantyayatana (Vijnana-anantyayatana), Akincanyayatana (Akincanyayatana), and Naivasamjna-nasamjnatayatana (Naivasamjna-nasamjnatayatana). The lifespans of these heavens: Akasha-anantyayatana is 20,000 great kalpas, Vijnana-anantyayatana is 40,000 great kalpas, Akincanyayatana is 60,000 great kalpas, and Naivasamjna-nasamjnatayatana is 80,000 great kalpas. These four are called the Formless Realm (Arupa-dhatu), because they have not abandoned Dhyana, but have escaped the coarse material form, hence the name Formless Realm. The lifespans of these heavens are measured in units of years, kalpas, etc. So, what are the measures of these units of time? The smallest unit of time is called Kshana (Kshana). One hundred and twenty kshanas is one Tatkshana (Tatkshana). Sixty tatkshanas is one Lava (Lava). Thirty lavas is one Muhurta (Muhurta, meaning 'a moment'). Thirty muhurtas is one day and night. Thirty days and nights is one month. Twelve months is one year. There are six types of kalpas: one Antarakalpa (Antarakalpa, also called a minor kalpa), two Samvartakalpa (Samvartakalpa), three Vivartasthayikalpa (Vivartasthayikalpa), four Samvartakalpa (Samvartakalpa), five Samvarta-siddhakalpa (Samvarta-siddhakalpa), and six Mahakalpa (Mahakalpa). One Antarakalpa: Or, when the lifespan of people in Jambudvipa (Jambudvipa) gradually decreases from immeasurable years to 80,000 years, it belongs to the scope of the Formation Kalpa. Decreasing from 80,000 years to 10 years is the beginning of a minor kalpa. Then increasing from 10 years to 80,000 years, and then decreasing to 10 years, is one cycle. Such increase and decrease repeated eighteen times constitutes eighteen minor kalpas, and then increasing from 10 years to 80,000 years.
歲中劫。后際前後中間十八轆轤。為二十中劫。二成劫者。始從風輪至無間獄。生一有情器世界成。經一中劫如前已說。
(八) 情世界者。此三千界火壞后成。從極光天天人命終。生大梵處孤生疲倦嗚呼。若有同分生此界者。有何不可。發如是心。雖非念力極光天人有命終者。即生彼處。先生之心而作是念。由我貪生。故世咸稱人祖大梵。如次梵輔梵眾他化自在乃至四王。次第而生北鳩婁洲西牛貨洲東勝身洲南贍部洲。次第而生。時贍部洲人壽無量歲。飲食喜樂有色意成。身帶光明騰空自在。如色界天有如是類。地味漸生其味甘美。色白如蜜其香馥郁。時有一人稟性耽味。嗅香起愛取嘗便食。亦告餘人隨學取食。食段食故身光隱沒。由眾業惑日月便出照曜四洲。次地味隱復生地餅。其味甘美色紅如蜜。競耽食之。地餅復隱。次林藤生競耽食。故林藤。復隱有非耕種自然稻生。眾共取食。此食粗故。即余滓穢根道俱出。爾時諸人隨食早晚取香稻食。后時有人稟性懶惰。長取香稻儲宿為食。余亦隨學香稻隱沒。隨共分田慮防遠盡。於己分田生吝護心。於他分田有懷侵奪。故生爭競。是時眾人議一有德封分田主。眾所許故。謂曰大三末多王(此云眾所許)王多有子。相續紹王。嫡子號曰光妙。彼子善帝。彼子最善
【現代漢語翻譯】 現代漢語譯本：歲中劫（一個歷時極長的時期）。后際、前後、中間十八轆轤（時間單位，指十八個較短的時期），為二十中劫。二成劫者，開始於風輪（支撐世界的風）直至無間獄（最底層的地獄）。一個有情眾生和器世界形成，經歷一個中劫，如前所述。
（八）情世界者，此三千大千世界在火災毀滅後重新形成。從極光天（一種天界）的天人命終，生於大梵天（色界天的最高層），感到孤獨、疲倦，發出嘆息。如果有人與他有相同的因緣，也生於此界，有什麼不可以呢？他這樣想。即使不是因為他的念力，極光天的天人也有命終的，就生於彼處。先生之人心中這樣想。因為我貪戀生存，所以世人都稱我為人類的祖先大梵天。依次是梵輔天、梵眾天、他化自在天（欲界天的最高層），乃至四大天王（欲界天的最低層），次第而生於北俱盧洲、西牛貨洲、東勝身洲、南贍部洲。次第而生。當時南贍部洲的人壽命無量歲，飲食喜樂，有色身，意念可以創造事物。身體帶有光明，騰空自在，如同光音天（色界天的一層）一樣。地味（大地的精華）逐漸產生，味道甘美，顏色白如蜂蜜，香氣濃郁。當時有一個人天性貪戀味道，聞到香味就生起愛戀，取來品嚐食用。也告訴其他人，跟隨他學習取食。因為食用段食（固體食物），所以身光隱沒。由於眾生的業力和迷惑，日月便出現，照耀四洲。接著地味消失，又生出地餅，味道甘美，顏色紅如蜂蜜。人們爭相食用。地餅又消失。接著生出林藤，人們爭相食用。林藤也消失，出現無需耕種的自然稻米。大家共同取食。因為這種食物粗糙，所以產生了排泄物，根道（生殖器）也顯現出來。那時，人們隨著食用香稻的早晚來取食。後來有人天性懶惰，長期儲存香稻作為食物。其他人也跟隨他學習，香稻便消失了。大家共同劃分田地，擔心用盡而防備。對於自己分到的田地產生吝嗇和保護之心，對於他人分到的田地懷有侵佔之心。因此產生爭鬥。這時，眾人商議選出一個有德之人，作為封分田地的主人。因為是眾人所允許的，所以稱他為大三末多王（Mahasammata）（此云眾所許）。大三末多王有很多兒子，相繼繼承王位。嫡長子名叫光妙，他的兒子是善帝，善帝的兒子是最善。
【English Translation】 English version: Kalpa during the year (an extremely long period of time). The eighteen 'lulukas' (time units, referring to eighteen shorter periods) of the later, front-rear, and middle periods constitute twenty intermediate kalpas. The second formation kalpa begins from the Wind Wheel (the wind supporting the world) to Avici Hell (the lowest hell). A sentient being and the vessel world are formed, undergoing one intermediate kalpa, as previously described.
(8) The sentient world: This great trichiliocosm is formed after being destroyed by fire. A being from Abhasvara Heaven (a type of heaven) dies and is born in the Great Brahma Heaven (the highest level of the Form Realm), feeling lonely and weary, and sighing. If someone has the same affinity as him and is also born in this realm, what is impossible? He thinks this way. Even if it is not because of his power of thought, beings from Abhasvara Heaven also die and are born there. The first being thinks in his heart. Because I am greedy for life, the world calls me the ancestor of mankind, Great Brahma. In order, they are Brahmapurohita Heaven, Brahmaparisadya Heaven, Paranirmita-vasavartin Heaven (the highest level of the Desire Realm), and even the Four Heavenly Kings (the lowest level of the Desire Realm), born in order in Uttarakuru, Aparagodaniya, Purvavideha, and Jambudvipa. Born in order. At that time, the people of Jambudvipa had immeasurable lifespans, enjoyed food and happiness, had colored bodies, and their thoughts could create things. Their bodies carried light, and they were free to fly in the sky, like the Abhasvara Heaven (a layer of the Form Realm). The essence of the earth gradually appeared, its taste was sweet, its color was white like honey, and its fragrance was rich. At that time, there was a person who was naturally greedy for taste, and when he smelled the fragrance, he developed love, took it and tasted it. He also told others to follow him and take it to eat. Because they ate solid food, their body light disappeared. Due to the karma and delusion of sentient beings, the sun and moon appeared, shining on the four continents. Then the essence of the earth disappeared, and earth cakes were born, their taste was sweet, and their color was red like honey. People competed to eat them. The earth cakes disappeared again. Then vines grew, and people competed to eat them. The vines also disappeared, and natural rice that did not need to be cultivated appeared. Everyone took it together to eat. Because this food was coarse, excrement was produced, and the root path (genitals) also appeared. At that time, people took food according to the time of eating the fragrant rice. Later, someone was naturally lazy and stored fragrant rice for a long time as food. Others followed him to learn, and the fragrant rice disappeared. Everyone divided the fields together, worried about running out and preparing. They developed stinginess and protection for the fields they were assigned, and they had thoughts of encroaching on the fields assigned to others. Therefore, disputes arose. At this time, everyone discussed selecting a virtuous person to be the master of dividing the fields. Because it was allowed by everyone, he was called King Mahasammata (this means 'agreed upon by the multitude'). King Mahasammata had many sons who succeeded to the throne. The eldest son was named Guangmiao, his son was Shandi, and Shandi's son was Zuishan.
。彼子靜齋。是等謂曰成劫五王。靜齋王子。名曰頂生。彼子妙帝。彼子近妙。彼子具妙。彼子嚴妙。是等謂曰五轉輪王。嚴妙王子。名曰舍帝。彼子舍雙。彼子舍固尼彼子固室。彼子善見。彼子大善見。彼子除礙。彼子金色。彼子具分。彼子離惡。彼子妙高。彼子定行。彼子甚吼音。彼子大甚吼音。彼子能安。彼子方主彼子賢塵。彼子能廣。彼子大天。此王種族五千相承。其最後子七千相承。曰阿思摩迦王。最後子八千相承。曰鳩婁王。其最後子。曰具頭王。有九千王。其最後子。名曰龍音。有一萬王。其最後子。怛彌留怛一萬五千。其最後子名瞿曇氏。即甘蔗裔。彼子相承。甘蔗王種一千一百數。其最後子甘蔗種王。名曰增長。即懿師摩王。王有四子。一名面光。二名象食。三名調伏象。四名嚴鐲。稱釋迦氏。嚴鐲有子。名嚴鐲足。彼子致所。彼子牛居。彼子獅子頰王有四子。一名凈飯。二名白飯。三名斛飯。四名甘露飯。凈飯王子。即婆伽梵。次名難陀。白飯王二子。一名帝沙。即調達。二名難提迦。斛飯王二子。一名阿尼婁馱。二名跋提梨迦。甘露飯王二子。一名阿難。二名提婆達多。婆伽梵子名羅睺羅。釋迦種族至斯已矣○又別種王依法興教。如來滅度后二百年。中印土國王曰無憂。于贍部提王。即多分中
【現代漢語翻譯】 現代漢語譯本 彼子靜齋（Jingzhai）。是等謂曰成劫五王。靜齋王子。名曰頂生。彼子妙帝。彼子近妙。彼子具妙。彼子嚴妙。是等謂曰五轉輪王。嚴妙王子。名曰舍帝。彼子舍雙。彼子舍固尼。彼子固室。彼子善見。彼子大善見。彼子除礙。彼子金色。彼子具分。彼子離惡。彼子妙高。彼子定行。彼子甚吼音。彼子大甚吼音。彼子能安。彼子方主。彼子賢塵。彼子能廣。彼子大天。此王種族五千相承。其最後子七千相承。曰阿思摩迦王（Asimojia wang）。最後子八千相承。曰鳩婁王（Jiulu wang）。其最後子。曰具頭王。有九千王。其最後子。名曰龍音。有一萬王。其最後子。怛彌留怛一萬五千。其最後子名瞿曇氏（Qutan shi），即甘蔗裔。彼子相承。甘蔗王種一千一百數。其最後子甘蔗種王。名曰增長。即懿師摩王（Yishima wang）。王有四子。一名面光。二名象食。三名調伏象。四名嚴鐲。稱釋迦氏。嚴鐲有子。名嚴鐲足。彼子致所。彼子牛居。彼子獅子頰王有四子。一名凈飯。二名白飯。三名斛飯。四名甘露飯。凈飯王子。即婆伽梵（Pojiafan）。次名難陀。白飯王二子。一名帝沙，即調達。二名難提迦。斛飯王二子。一名阿尼婁馱。二名跋提梨迦。甘露飯王二子。一名阿難。二名提婆達多。婆伽梵子名羅睺羅。釋迦種族至斯已矣。又別種王依法興教。如來滅度后二百年。中印土國王曰無憂。于贍部提王。即多分中
【English Translation】 English version His son was Jingzhai (Jingzhai). These are called the Five Kings of Chengjie. Prince Jingzhai was named Dingsheng. His son was Miaodi. His son was Jinmiao. His son was Jumia. His son was Yanmiao. These are called the Five Chakravartin Kings. Prince Yanmiao was named Shedi. His son was Sheshuang. His son was Sheguni. His son was Gushi. His son was Shanjian. His son was Dashanjian. His son was Chuai. His son was Jinse. His son was Jufen. His son was Lie. His son was Miaogao. His son was Dingxing. His son was Shenhouyin. His son was Dashenhouyin. His son was Nengan. His son was Fangzhu. His son was Xianchen. His son was Nengguang. His son was Datian. This royal lineage continued for five thousand generations. His last son continued for seven thousand generations, named King Asimojia (Asimojia wang). His last son continued for eight thousand generations, named King Jiulu (Jiulu wang). His last son was King Jutou, with nine thousand kings. His last son was named Longyin, with ten thousand kings. His last son was Tami Liuda, with fifteen thousand. His last son was named Gautama (Qutan shi), of the Ganze lineage. His sons succeeded each other. The Ganze royal lineage numbered one thousand one hundred. His last son, the Ganze king, was named Zengzhang, also known as King Yishima (Yishima wang). The king had four sons: one named Mianguang, two named Xiangshi, three named Tiaofuxiang, and four named Yanzhuo, known as the Shakya clan. Yanzhuo had a son named Yanzhuozu. His son was Zhisuo. His son was Niuju. His son was King Shizijia, who had four sons: one named Jingfan, two named Baifan, three named Hufan, and four named Ganlufan. Prince Jingfan was Bhagavan (Pojiafan). The next was named Nanda. King Baifan had two sons: one named Tisha, also known as Tiaoda, and two named Nandijia. King Hufan had two sons: one named Aniluo and two named Batili. King Ganlufan had two sons: one named Ananda and two named Devadatta. Bhagavan's son was named Rahula. The Shakya clan ends here. Furthermore, kings of other lineages arose to promote the teachings according to the Dharma. Two hundred years after the Nirvana of the Tathagata, the king of Central India was named Ashoka, who ruled over Jambudvipa, mostly in...
結集時。而為施主興隆佛教。后三百年。贍部西北方有王。名曰割居尸割。三結集時。而為施主廣興佛教。梵天竺國。迦濕彌羅國。勒國。龜茲國。捏巴辣國。震旦國。大理國。西夏國等。諸法王眾。各于本國興隆佛法。如來滅度后千餘年。西番國中初有王。曰呀乞㗚贊普。二十六代有王。名曰夾陀朵㗚思顏贊。是時佛教始至。后第五代有王。名曰雙贊思甘普。時斑彌達名阿達陀。譯主名曰端美三波羅。翻譯教法。修建夾薩等處精舍。流傳教法。后第五代有王。名曰乞㗚雙提贊。是王名請善海大師蓮華生上師迦摩羅什羅班彌達眾成就人等毗盧遮那羅佉怛及康龍尊護等七人。翻譯教法。余斑彌達。共諸譯主廣翻教法。三種禁戒興流在國后第三代有王。名曰乞㗚俫巴膽。是王界廣。時有積那彌多並濕連怛羅菩提斑彌達等。共思割干吉祥積酌羅龍幢等。已翻校勘。未翻而翻。廣興教法。西番王種至今有在。斑彌達等翻譯。譯主善知識眾廣多有故。教法由興。
北蒙古國。先福果熟生王。名曰成吉思(二合)始成吉思從北方王。多音國如鐵輪王。彼子名曰斡果戴。時稱可罕。紹帝王位疆界益前。有子名曰古偉。紹帝王位。成吉思皇帝次子名孕羅。孕羅長子名曰蒙哥。亦紹王位。王弟名曰忽必烈。紹帝王位。降諸國土。疆
界豐廣。歸佛教法。依法化民。佛教倍前光明熾盛。帝有三子。長曰真金。豐足如天法寶莊嚴。二曰厖各辣三曰納麻賀。各具本德。系嗣亦爾。茲是始從。釋迦王種至今王種。
始帝王祖三未多王。是時田分互起侵盜。初發偷盜。被王推問言不曾偷。始起妄語。王法誅戮。即有殺害。不善法生。爾時眾生造不善法。命終之後。即生傍生。次生餓鬼。漸生地獄。次無間獄生一有情。時成劫終。如是有情行諸不善。壽量漸減受用乏少。閻浮提人壽八萬歲。無間地獄生一有情。是二同時。如是情世界成。十九中劫器世界成。即一中劫。如是成劫二十中劫。閻浮提人八萬歲時。始為住劫。住劫亦經二十中劫。至十歲時刀兵災起。唯七晝夜。疾疫災起七月七日。饑饉災起七年七月七日。多分死歿。餘者相睹。起希有心互相睦戀。遠離殺害漸生善故。壽量受用復增益盛。至八萬歲增上之時。轉輪王出依法化民。下減之時婆伽梵出拔濟眾生。增減時間獨覺出世。令諸有情而作福田。住劫亦經二十中劫始壞劫。初情世界壞。無間獄中無有情生。先生業盡。即生別趣。若有未盡生上地獄。或別世界地獄中生無間獄空。如是向上地獄漸空生餓鬼趣。如是餓鬼傍生趣空。人趣之中除鳩婁人。余共欲天無師法然獲初靜慮生初禪天。北鳩婁
【現代漢語翻譯】 現代漢語譯本：疆域豐饒廣闊。歸順佛教教法，依法治理百姓。佛教比以前更加光明熾盛。帝王有三個兒子，長子名為真金（意為珍貴如黃金），擁有如天上般豐足的法寶莊嚴。次子名為厖各辣，三子名為納麻賀，各自具備自身的美德。他們的後代也同樣如此。這是從釋迦王族開始，一直延續至今的王族。
最初的帝王祖先是三未多王。當時，田地劃分不均，互相侵佔偷盜的事情開始發生。最初發生了偷盜行為，被國王審問時卻謊稱沒有偷盜，於是開始出現妄語。國王依法誅殺罪犯，於是出現了殺害。不善的法開始產生。那時，眾生造作不善之法，命終之後，就先墮入傍生道，然後墮入餓鬼道，逐漸墮入地獄道，最後墮入無間地獄。當一個有情眾生在無間地獄中受苦時，成劫結束。像這樣的有情眾生因為行諸不善，壽命逐漸減少，受用也逐漸匱乏。閻浮提（Jambudvipa，指我們所居住的這個世界）的人們壽命有八萬歲。無間地獄中產生一個有情眾生，這兩個事件同時發生。像這樣，有情世界形成，需要十九個中劫，器世界形成需要一個中劫。這樣，成劫就經歷了二十個中劫。當閻浮提的人們壽命達到八萬歲時，就開始進入住劫。住劫也經歷二十個中劫，直到人們壽命減少到十歲時，刀兵災難開始出現，持續七天七夜。疾疫災難出現，持續七個月零七天。饑饉災難出現，持續七年七個月零七天。大部分人因此死亡，剩餘的人們互相看見，生起稀有之心，互相友愛，遠離殺害，逐漸產生善念，因此壽命和受用又開始增加興盛。當壽命增加到八萬歲時，轉輪王（Chakravartin，擁有統治世界的理想國王）出現，依法治理百姓。當壽命減少時，婆伽梵（Bhagavan，佛陀的尊稱）出現，救拔濟度眾生。在壽命增減的時間裡，獨覺（Pratyekabuddha，獨自覺悟者）出世，令諸有情眾生能夠種福田。住劫也經歷了二十個中劫，然後開始進入壞劫。最初，有情世界開始壞滅，無間地獄中不再有有情眾生出生。先出生的眾生業報已盡，就轉生到別的趣道。如果還有未盡的業報，就轉生到上面的地獄，或者別的世界的地獄中，無間地獄就空了。像這樣，向上的地獄逐漸空虛，眾生轉生到餓鬼趣。像這樣，餓鬼趣和傍生趣也空虛了。人趣之中，除了鳩婁洲（Uttarakuru，四大部洲之一，以享樂為主），其餘的人和欲界天人，無需老師教導，自然獲得初禪的境界，轉生到初禪天。北鳩婁洲（Uttarakuru）
【English Translation】 English version: The territory was rich and vast. They submitted to the Buddhist Dharma and governed the people according to the law. Buddhism was more radiant and flourishing than before. The emperor had three sons. The eldest was named Zhenjin (meaning 'True Gold'), possessing adornments of Dharma treasures as abundant as the heavens. The second was named Pangge La, and the third was named Nama He, each possessing their own inherent virtues. Their descendants were also like this. This is the beginning, from the Shakya royal lineage to the present royal lineage.
The first emperor ancestor was King Sanweiduo. At that time, land divisions were uneven, and mutual encroachment and theft began to occur. Initially, theft occurred, and when questioned by the king, they falsely claimed not to have stolen, thus falsehoods began. The king executed criminals according to the law, and thus killing arose. Unwholesome Dharma began to arise. At that time, sentient beings committed unwholesome deeds, and after death, they first fell into the realm of animals, then into the realm of hungry ghosts, gradually falling into the hell realm, and finally into the Avici Hell (the hell of incessant suffering). When a sentient being suffered in Avici Hell, the kalpa of formation ended. Sentient beings like this, because of performing unwholesome deeds, gradually decreased in lifespan and diminished in enjoyment. The people of Jambudvipa (the continent where we live) had a lifespan of eighty thousand years. A sentient being was born in Avici Hell, and these two events occurred simultaneously. In this way, the sentient world was formed, requiring nineteen intermediate kalpas, and the container world was formed, requiring one intermediate kalpa. Thus, the kalpa of formation went through twenty intermediate kalpas. When the people of Jambudvipa reached a lifespan of eighty thousand years, they began to enter the kalpa of abiding. The kalpa of abiding also went through twenty intermediate kalpas, until the people's lifespan decreased to ten years, when the calamity of weapons began to appear, lasting seven days and seven nights. The calamity of disease appeared, lasting seven months and seven days. The calamity of famine appeared, lasting seven years, seven months, and seven days. Most people died as a result, and the remaining people saw each other, giving rise to a rare mind, loving each other, staying away from killing, and gradually generating good thoughts, so lifespan and enjoyment began to increase and flourish again. When lifespan increased to eighty thousand years, a Chakravartin (wheel-turning king, an ideal king who rules the world) appeared, governing the people according to the law. When lifespan decreased, a Bhagavan (Blessed One, a title for the Buddha) appeared, saving and delivering sentient beings. During the time of increasing and decreasing lifespan, a Pratyekabuddha (Solitary Buddha, one who attains enlightenment on their own) appeared, enabling sentient beings to plant fields of merit. The kalpa of abiding also went through twenty intermediate kalpas, and then began to enter the kalpa of destruction. Initially, the sentient world began to be destroyed, and no sentient beings were born in Avici Hell. The karma of the first-born sentient beings was exhausted, and they were reborn in other realms. If there was still unexhausted karma, they were reborn in the upper hells, or in the hells of other worlds, and Avici Hell became empty. In this way, the upper hells gradually became empty, and sentient beings were reborn in the realm of hungry ghosts. In this way, the realms of hungry ghosts and animals also became empty. Among the human realms, except for Uttarakuru (one of the four continents, primarily focused on enjoyment), the rest of the humans and desire realm devas naturally attained the state of the first dhyana (meditative absorption) without a teacher, and were reborn in the first dhyana heaven. Uttarakuru
人生欲界天。獲初靜慮生初禪天。無師法然獲二靜慮生二禪天。從無間獄至梵世空。如是亦經十九中劫。然後四洲有七日出。初不降雨藥草叢林悉皆枯槁。二日出時溝池乾涸。三日出時殑伽河等悉皆枯竭。四日出時無熱池竭。五日出時海水沒膝。六日出時大海亦竭。七日出時彼器世界一聚火聳。從無間獄直至梵世以火燒壞。經一中劫壞劫總經二十中劫。空劫亦爾。如是成住壞空即八十劫。總此八十名一大劫。為梵眾等壽量之數。
(十) 器世界壞有其三種。火水風壞者。亦如前說。如是七次後。世界覆成。又被水壞至二禪天。從極光天即生大云降注大雨。其器世界如水化鹽消镕皆盡。彼水自竭一水災。次復七火災度七火災還有一水。如是水災滿至七。次復七火災後世界成。被風災壞至三禪天。其風之力吹散妙高。何況其餘。第四禪天雖無外災。是等有情生與殿生命盡殿隱。如是器情世界。併成壞等咸皆說已。
念常贊曰。軻書所謂五百年必有王者興。其間必有名世者。誠哉是言也。迨我。
皇元。混一區宇。萬邦咸寧。敬崇佛乘。禮請。
法王上師薩思迦大斑彌達發思巴惠幢吉祥賢。為帝師。廣興好事。詔制。
大元國字。師獨運摹畫作成。稱旨即頒行。朝省郡縣遵用。迄為一代典
【現代漢語翻譯】 現代漢語譯本 眾生在欲界天中，通過修習初步的禪定，可以轉生到初禪天（Brahmaloka）。無需他人教導，自然而然地修習到第二靜慮，可以轉生到二禪天（Abhasvara）。從無間地獄（Avici hell）到梵天世界（Brahma world）都空無一物。這樣要經過十九個中劫（Antarakalpa）。然後，在四大洲（Four Continents）會出現七個太陽。最初，天不降雨，藥草和叢林全部枯萎。第二個太陽出現時，溝渠和池塘乾涸。第三個太陽出現時，恒河（Ganges River）等河流全部枯竭。第四個太陽出現時，無熱惱池（Anavatapta）乾涸。第五個太陽出現時，海水只能沒過膝蓋。第六個太陽出現時，大海也乾涸了。第七個太陽出現時，整個器世界（Bhajana-loka），變成一團火焰，從無間地獄一直燒到梵天世界，全部被燒燬。經過一個中劫的時間被燒燬，整個壞劫（Samvartakalpa）總共經過二十個中劫。空劫（Vivartasthayi-kalpa）也是如此。這樣，成劫（Vivartakalpa）、住劫（Samvartakalpa）、壞劫、空劫，總共八十劫（Kalpa），這八十劫總稱為一個大劫（Mahakalpa），這是梵眾天（Brahmakayika Devas）等天人的壽命長度。
（十）器世界的毀滅有三種方式：火災、水災、風災。火災和水災的情況如前所述。這樣經過七次火災後，世界再次形成。然後又被水災毀滅，一直到二禪天。從極光凈天（Abhasvara）降下大云，降注大雨，整個器世界像鹽溶於水一樣，消融殆盡。水逐漸乾涸，這是一次水災。接著又是七次火災，度過七次火災後，又發生一次水災。這樣水災總共發生七次。接著又是七次火災後，世界再次形成。被風災毀滅時，一直到三禪天（Subhakrtsna）。風的力量可以吹散妙高山（Mount Meru），更何況是其他東西。第四禪天（Anabhraka）雖然沒有外在的災難，但是這些有情眾生，生存在宮殿中，壽命終結時，宮殿也會消失。這樣，器世界和有情世界（Sattvaloka）的形成、毀滅等情況，都已經全部說完了。
念常讚歎說：『軻書』所說的『五百年必定有王者興起，其間必定有聞名於世的人出現』，這話真是對啊！到了我
皇元（Yuan Dynasty），統一天下，萬國安寧，敬重佛法，禮請
法王上師薩思迦大班彌達發思巴惠幢吉祥賢（Phagpa），作為帝師（Imperial Preceptor），廣泛地興辦好事，下詔制定
大元國字（Mongolian script）。由帝師獨自構思描繪完成，皇帝滿意后就頒佈施行，朝廷各部和地方郡縣都遵照使用，成為一代的典章制度。
【English Translation】 English version Beings in the Desire Realm heavens, by attaining the first dhyana (meditative absorption), are born in the First Dhyana Heaven (Brahmaloka). Without a teacher, naturally attaining the second dhyana, they are born in the Second Dhyana Heaven (Abhasvara). From the Avici hell (Avici hell) to the Brahma world (Brahma world), everything is empty. Thus, it passes through nineteen antarakalpas (Antarakalpa). Then, in the Four Continents (Four Continents), seven suns appear. Initially, the sky does not rain, and the herbs and forests all wither. When the second sun appears, the ditches and ponds dry up. When the third sun appears, the Ganges River (Ganges River) and other rivers all dry up. When the fourth sun appears, the Anavatapta (Anavatapta) dries up. When the fifth sun appears, the seawater only reaches the knees. When the sixth sun appears, the great sea also dries up. When the seventh sun appears, the entire Bhajana-loka (Bhajana-loka) becomes a mass of fire, burning from the Avici hell all the way to the Brahma world, all being burned. After one antarakalpa of being burned, the entire samvartakalpa (Samvartakalpa) passes through twenty antarakalpas. The vivartasthayi-kalpa (Vivartasthayi-kalpa) is also the same. Thus, the vivartakalpa (Vivartakalpa), samvartakalpa (Samvartakalpa), destruction kalpa, and empty kalpa, total eighty kalpas (Kalpa), these eighty kalpas are collectively called one mahakalpa (Mahakalpa), which is the lifespan of the Brahmakayika Devas (Brahmakayika Devas) and other devas.
(10) The destruction of the container world occurs in three ways: by fire, water, and wind. The circumstances of the fire and water disasters are as previously described. After seven fire disasters, the world is formed again. Then it is destroyed by a water disaster, all the way to the Second Dhyana Heaven. From the Abhasvara (Abhasvara) descends great clouds, pouring down heavy rain, and the entire container world, like salt dissolving in water, is completely dissolved. The water gradually dries up, and this is one water disaster. Then there are seven fire disasters, and after passing through seven fire disasters, there is another water disaster. Thus, water disasters occur a total of seven times. Then there are seven fire disasters, and after that, the world is formed again. When destroyed by a wind disaster, it reaches the Third Dhyana Heaven (Subhakrtsna). The power of the wind can scatter Mount Meru (Mount Meru), let alone other things. Although the Fourth Dhyana Heaven (Anabhraka) has no external disasters, these sentient beings live in palaces, and when their lifespan ends, the palaces also disappear. Thus, the formation and destruction of the container world and the sentient world (Sattvaloka) have all been described.
Nianchang praised and said: 'The Book of Ke' says, 'Every five hundred years, a king will surely rise, and in between, there will surely be people who are famous in the world.' These words are truly correct! Arriving at my
Yuan Dynasty (Yuan Dynasty), unifying the world, all nations are at peace, respecting the Buddha-dharma, respectfully inviting
Phagpa (Phagpa), as the Imperial Preceptor (Imperial Preceptor), widely engaged in good deeds, and issued an edict to create the
Mongolian script (Mongolian script). It was conceived and drawn by the Imperial Preceptor alone, and after the emperor was satisfied, it was promulgated and implemented. All departments of the court and local prefectures followed it, becoming a model system for the generation.
章。今茲彰所知論。乃。
裕宗潛邸時。請師所說也。大旨約標器情道果無為五法。總攝一切所知。故名此論。大概依念處日藏起世等經論對。
法相應之義。而錯綜其宏綱爾。茍非具大智辯窮法實相。其孰能明空劫鄰虛之細大。昭然如庵摩勒果觀于掌中哉。欽惟。
世祖聖德神功文武皇帝。道契佛心德超義聖。弘護大教錫以。
皇天之下一人之上。西天佛子大元帝師璽篆。寵優其尊師重道。豈特為萬世。
帝王之彝典耶。抑亦燦昏涂迷惑之真燈也。姑錄器情二章。著于編首。余道果無為三章。具于本論云。
佛祖歷代通載卷第一 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第二
嘉興路大中祥符禪寺住持華亭念常集
太古諸君(太至極也。古兆今也。君主也。白虎通。群也。群下之歸心也)
(一) 盤古首君治一萬八千歲(列子曰。運即盤古也。北山曰。天曰高一丈。地曰厚一丈。盤古曰。長一丈。頭極東。足極西。左手極南。右手極北。開目為曙。閉目為夜。呼為暑。吸為寒。吹氣成風雲。吐氣成雷霆。四時行焉。萬物生焉。八纮九圍之大。其孰與多。三皇五紀之。尊其孰與先。古今記盤古死後形分物象也)。
【現代漢語翻譯】 現代漢語譯本： 本章闡明所知論。這是裕宗（指皇帝）在潛邸時，請教老師所說的內容。大意是概括地標示器、情、道、果、無為這五法，總攝一切所知，因此命名此論。大概依據《念處經》、《日藏經》、《起世經》等經論，符合法相應的意義，而錯綜其宏大的綱要。如果不是具備大智慧，辯論窮盡法之實相的人，誰能夠明白空劫鄰近虛空的細微廣大，昭然如庵摩勒果（一種水果）在掌中觀看一樣呢？欽佩世祖聖德神功文武皇帝，他的道與佛心相契合，德行超越義聖。弘揚護持大教，賜予他『皇天之下一人之上，西天佛子大元帝師』的璽篆，寵愛優厚，尊重老師，重視道義，豈止是作為萬世帝王的彝典呢？也照亮了昏暗迷途的真燈。姑且記錄器、情二章，著于編首。其餘道、果、無為三章，詳見本論。
《佛祖歷代通載》卷第一 大正藏第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第二
嘉興路大中祥符禪寺住持華亭念常集
太古諸君（太至極也。古兆今也。君主也。《白虎通》：群也，群下之歸心也）
（一）盤古首君治一萬八千歲（《列子》曰：運即盤古也。《北山》曰：天曰高一丈，地曰厚一丈，盤古曰：長一丈，頭極東，足極西，左手極南，右手極北，開目為曙，閉目為夜，呼為暑，吸為寒，吹氣成風雲，吐氣成雷霆，四時行焉，萬物生焉。八纮九圍之大，其孰與多？三皇五紀之尊，其孰與先？古今記盤古死後形分物象也）。
【English Translation】 English version: Chapter: Now elucidating the Treatise on What is Knowable. This was spoken by the Yuzong (referring to the Emperor) when he was still residing in his potential imperial residence, upon requesting instruction from his teacher. The main idea is to comprehensively delineate the five dharmas of vessel (container), sentient nature, path, fruit, and non-action, encompassing all that is knowable, hence the name of this treatise. It is roughly based on the meaning of correspondence with the Dharma in the Sutra on the Foundations of Mindfulness (念處經), the Sutra of the Sun Treasury (日藏經), the Sutra of the Rise of the World (起世經), and other scriptures and treatises, interweaving their grand outlines. If one does not possess great wisdom and exhaustively debate the true nature of the Dharma, who can understand the subtle vastness of the eon of emptiness near the void, as clearly as seeing an Amalaka fruit (庵摩勒果) in the palm of one's hand? We admire Emperor Shizu (世祖) of Holy Virtue and Divine Merit, Civil and Martial, whose path aligns with the Buddha's mind and whose virtue surpasses the Righteous Sage. Promoting and protecting the Great Teaching, he was bestowed with the seal of 'Above all men under Heaven, the Great Yuan Imperial Teacher, a Buddha Son from the Western Heaven (皇天之下一人之上，西天佛子大元帝師)', favoring him with honor and valuing the teacher, respecting the Way. Is this merely a standard for emperors of all ages? It also illuminates the true lamp in the darkness of delusion. Let us record the chapters on vessel and sentient nature first, placing them at the beginning of this compilation. The remaining three chapters on path, fruit, and non-action are detailed in the main treatise.
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 1 Taisho Tripitaka, Volume 49, No. 2036, Comprehensive Records of Buddhas and Patriarchs Through the Ages
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 2
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road
The Ancient Lords (太古諸君) (Tai (太) means utmost. Gu (古) foreshadows the present. Jun (君) means lord. The White Tiger Tong (白虎通) says: 'Qun (群) means group, the hearts of those below return to him.')
(1) Pangu (盤古) the First Lord, reigned for 18,000 years (Liezi (列子) says: 'Yun (運) is Pangu.' Beishan (北山) says: 'The sky increased by one zhang (丈) each day, the earth increased in thickness by one zhang each day, and Pangu increased in height by one zhang each day. His head reached the far east, his feet reached the far west, his left hand reached the far south, and his right hand reached the far north. Opening his eyes became dawn, closing his eyes became night, exhaling became summer, inhaling became winter, blowing his breath formed wind and clouds, exhaling his breath formed thunder and lightning, the four seasons proceeded, and all things were born. Of the vastness of the eight confines and nine enclosures, what is greater? Of the honor of the Three Sovereigns and Five Emperors, who came first?' Ancient and modern records say that after Pangu died, his form divided into the phenomena of things).
(二) 天皇氏。一身十三頭。韋昭曰。兄弟十三人。分地治化。各一萬八千歲。古今記曰。天皇一身。上十三首也。
(三) 地皇氏。一身十一頭。韋昭曰。兄弟十一人。治一萬一千年。帝王甲子云。九千年也。有云三皇皆一萬八千年。
(四) 人皇氏。一身九頭。韋昭曰兄弟九人。分治九州。帝王甲子云。四千五百年。人皇六十五代。四萬五千六百年。
(五) 五紀
五龍紀五姓。在位二十七萬三千六百年。時人食葉居巢。
攝提紀七十二姓。在位六十四萬九千五百二十年。始分晝夜日時月朔。月為玉兔蝦蟆。金烏三足。出扶桑沒咸池也。
合熊紀三姓。在位六萬三千年也。
連逕紀六姓在位六萬九千年。韋昭曰。三萬二千年。
敘命紀四姓。在位四萬年也。
(六) 有巢氏。百代不記年。禮曰。昔者先王未有宮室。冬則塋窟。夏則居櫓巢。未有火化。食草木之實鳥獸之肉。飲血茹毛也。
(七) 燧人氏。鉆木出火。禮曰。燔黍擘豚。注曰。中古未有釜甑。擇米脾肉加於燒石之上食矣。古今記曰。以木德王。治八萬年。
大古以還。四時既序。晝夜長短。分至斯興。書曰。期三百有六旬有六日。以閏月定四時成歲(天體
【現代漢語翻譯】 現代漢語譯本 (二) 天皇氏（Tian Huang Shi，Heavenly Sovereign）。一身十三頭。韋昭（Wei Zhao，人名）說：『兄弟十三人，分地治理教化，各一萬八千歲。』《古今記》（Gu Jin Ji，古籍名）記載：『天皇一身，上有十三首。』
(三) 地皇氏（Di Huang Shi，Earthly Sovereign）。一身十一頭。韋昭說：『兄弟十一人，治理一萬一千年。』《帝王甲子》（Di Wang Jia Zi，古籍名）記載：『九千年。』也有說三皇（San Huang，Three Sovereigns）都是一萬八千年。
(四) 人皇氏（Ren Huang Shi，Human Sovereign）。一身九頭。韋昭說：『兄弟九人，分治九州。』《帝王甲子》記載：『四千五百年。』人皇六十五代，四萬五千六百年。
(五) 五紀
五龍紀（Wu Long Ji）：五姓，在位二十七萬三千六百年。當時人們吃樹葉，住在巢穴里。
攝提紀（She Ti Ji）：七十二姓，在位六十四萬九千五百二十年。開始區分晝夜、日時、月朔。月亮被認為是玉兔和蝦蟆，太陽是金烏三足。太陽從扶桑升起，落入咸池。
合熊紀（He Xiong Ji）：三姓，在位六萬三千年。
連逕紀（Lian Jing Ji）：六姓，在位六萬九千年。韋昭說：『三萬二千年。』
敘命紀（Xu Ming Ji）：四姓，在位四萬年。
(六) 有巢氏（You Chao Shi，The Youchao clan）。一百代無法記錄年份。《禮記》（Li Ji，Book of Rites）說：『過去先王沒有宮室，冬天住在土窟里，夏天住在用木頭架起的巢穴里。沒有用火，吃草木的果實和鳥獸的肉，飲血茹毛。』
(七) 燧人氏（Sui Ren Shi，The Suiren clan）。鉆木取火。《禮記》說：『燒黍米，烤豬肉。』註釋說：『中古時期沒有釜甑，選擇米和肉放在燒熱的石頭上食用。』《古今記》記載：『以木德稱王，治理八萬年。』
自太古以來，四季已經有秩序，晝夜長短，冬至夏至開始出現。《尚書》（Shang Shu，Book of Documents）記載：『一年三百六十六天，用閏月來確定四季，形成一年（天體執行的週期）。』
【English Translation】 English version (II) Tian Huang Shi (Heavenly Sovereign). He had thirteen heads on one body. Wei Zhao said, 'There were thirteen brothers who divided the land to govern and civilize, each for 18,000 years.' The 'Gu Jin Ji' records, 'Tian Huang had thirteen heads on one body.'
(III) Di Huang Shi (Earthly Sovereign). He had eleven heads on one body. Wei Zhao said, 'There were eleven brothers who governed for 11,000 years.' The 'Di Wang Jia Zi' records, '9,000 years.' Some say that all three sovereigns (San Huang) reigned for 18,000 years.
(IV) Ren Huang Shi (Human Sovereign). He had nine heads on one body. Wei Zhao said, 'There were nine brothers who divided and governed the nine provinces.' The 'Di Wang Jia Zi' records, '4,500 years.' The Ren Huang dynasty lasted for 65 generations, totaling 45,600 years.
(V) The Five Epochs
The Wu Long Ji (Epoch of the Five Dragons): Five surnames reigned for 273,600 years. During this time, people ate leaves and lived in nests.
The She Ti Ji (Epoch of She Ti): Seventy-two surnames reigned for 649,520 years. This was when day and night, days, hours, months, and new moons were first distinguished. The moon was seen as a jade rabbit and a toad, and the sun as a three-legged golden crow. The sun rose from Fusang and set in Xianchi.
The He Xiong Ji (Epoch of the United Bears): Three surnames reigned for 63,000 years.
The Lian Jing Ji (Epoch of Lian Jing): Six surnames reigned for 69,000 years. Wei Zhao said, '32,000 years.'
The Xu Ming Ji (Epoch of Xu Ming): Four surnames reigned for 40,000 years.
(VI) You Chao Shi (The Youchao clan). The years of one hundred generations are unrecorded. The 'Li Ji' says, 'In the past, the early kings did not have palaces. In winter, they lived in caves, and in summer, they lived in nests built of wood. They did not have fire, so they ate the fruits of plants and the meat of birds and animals, drinking blood and eating fur.'
(VII) Sui Ren Shi (The Suiren clan). He drilled wood to make fire. The 'Li Ji' says, 'Roast millet and grilled pork.' The commentary says, 'In ancient times, there were no pots or steamers. People would choose rice and meat and place them on hot stones to eat.' The 'Gu Jin Ji' records, 'He ruled as king with the virtue of wood for 80,000 years.'
Since the Great Antiquity, the four seasons have been in order, and the lengths of day and night, the solstices, have begun to appear. The 'Shang Shu' records, 'A year has 366 days, and leap months are used to determine the four seasons, forming a year (the cycle of celestial motion).'
至圓。周圍三百六十五度四分度之一。繞地左旋。常一日一週而過一度。日麗天而少遲。故日行一日亦繞地一週。而在天為不及一度。積三百六十五日九百四十分日之二百三十五而與天會。是一歲日行之數也。月麗天而尤遲。一日常不及天十三度十九分度之七。積二十九日九百四十分日之四百九十九而與日會。十二會得全日三百四十八餘分之積。又五千九百八十八如日法。九百四十而一得六不盡三百四十八。通計得日三百五十四九百四十分日之三百四十八。是一歲月行之數也。歲有十二月。月有三十日。三百六十者。一藏之常數也。故日與天會而多五日九百四十分日之二百三十五者。為氣盈月與日會而少五日九百四十分日之五百九十二者為朔虛而閏生焉。故一歲閏率則十日九百四十分日之八百二十七。三歲一閏則三十二日九百四十分日之六百單一。五歲再閏則五十四日九百四十分日之三百七十五。十有九歲七閏則氣朔分齊。是為一章也。故三年不置閏。則春之一月入于夏。而時漸不定矣。子之一月入於醜。而歲漸不成矣。積之之久至於三失閏。則春皆入夏。而時全不定矣。十二次失閏。子皆入丑。歲全不成矣)。
三皇(中庸子曰。皇大也。內外無為。以道化民者也)。
雷氏曰(上古洪荒起自三皇羲農
【現代漢語翻譯】 現代漢語譯本 至圓（完美的圓）。周圍三百六十五又四分之一度。圍繞大地向左旋轉。通常一天執行一週，超過一度。太陽附著于天，但稍慢。因此太陽一天執行一週，但在天上還差不到一度。積累三百六十五天又九百四十分之二百三十五天，與天相會。這是一年的太陽執行的度數。 月亮附著于天，更加緩慢。一天比天少執行十三度又十九分之七度。積累二十九天又九百四十分之四百九十九天，與太陽相會。十二次相會得到完整的三百四十八天，還有剩餘的積分。再用五千九百八十八天按照太陽的計算方法，九百四十天為單位，得到六個單位，還剩下三百四十八天。總計得到三百五十四天又九百四十分之三百四十八天。這是一年的月亮執行的度數。 一年有十二個月，一個月有三十天，三百六十天，這是一個曆法的常數。因此太陽與天相會而多出五天又九百四十分之二百三十五天，這是因為陽氣盈餘；月亮與太陽相會而少五天又九百四十分之五百九十二天，這是因為朔日虛虧，因此產生閏月。所以一年的閏率是十天又九百四十分之八百二十七天。三年一閏是三十二天又九百四十分之六百一天。五年兩閏是五十四天又九百四十分之三百七十五天。十九年七閏，那麼氣朔就對齊了，這是一個章。所以三年不設定閏月，那麼春季的第一個月就會進入夏季，時令就逐漸不確定了。子月（指農曆十一月）的第一個月進入丑月（指農曆十二月），年份就逐漸不完整了。長期積累下去，如果三次不設定閏月，那麼整個春季都會進入夏季，時令就完全不確定了。十二次不設定閏月，子月全部進入丑月，年份就完全不完整了）。 三皇（《中庸》說：皇，就是大。對外對內都無所作為，用道來教化百姓的人）。 雷氏說（上古洪荒時代起源於三皇時期的伏羲和神農）
【English Translation】 English version To the perfect circle. Its circumference is 365 and a quarter degrees. It rotates around the Earth to the left. It usually completes one revolution per day, exceeding one degree. The sun is attached to the sky but is slightly slower. Therefore, the sun travels one revolution per day, but it falls short of one degree in the sky. Accumulating 365 and 235/940 days, it meets the sky. This is the number of days the sun travels in a year. The moon is attached to the sky and is even slower. It travels 13 and 7/19 degrees less than the sky per day. Accumulating 29 and 499/940 days, it meets the sun. Twelve meetings result in a full 348 days, with remaining fractions. Then, using 5988 days according to the sun's calculation method, with 940 days as a unit, we get six units, with 348 days remaining. In total, we get 354 and 348/940 days. This is the number of days the moon travels in a year. A year has twelve months, and a month has thirty days, totaling 360 days, which is a constant number in the calendar. Therefore, the sun meets the sky and exceeds 5 and 235/940 days, which is due to the excess of 'yang' energy; the moon meets the sun and falls short of 5 and 592/940 days, which is due to the deficiency of the new moon, thus creating leap months. So, the leap rate for one year is 10 and 827/940 days. A leap year every three years is 32 and 601/940 days. Two leap years every five years is 54 and 375/940 days. Seven leap years every nineteen years, then the solar and lunar terms align, which is a cycle. Therefore, if a leap month is not set for three years, then the first month of spring will enter summer, and the seasons will gradually become uncertain. If the first month of 'zi' (referring to the eleventh lunar month) enters 'chou' (referring to the twelfth lunar month), the year will gradually become incomplete. Accumulating over a long period, if a leap month is not set for three times, then the entire spring will enter summer, and the seasons will become completely uncertain. If a leap month is not set for twelve times, all of 'zi' will enter 'chou', and the year will become completely incomplete). The Three Sovereigns (The Doctrine of the Mean says: 'Sovereign' means great. Those who do nothing externally or internally, and use the Dao to transform the people). Lei said (The ancient primordial era originated from Fu Xi and Shen Nong of the Three Sovereigns period)
軒轅)。
(八) 太昊伏羲氏(風姓。號太昊。母曰華胥。履巨人跡感而生焉。蛇身人首。養犧牲以庖廚。亦曰。庖犧。安國首之王。謚靜民。則法曰皇)木德都陳留(令兗州小黃縣界)在位。一百一十年。始畫八卦。造書契(以代結繩之制由是文籍生焉)制嫁娶(女適曰嫁男婚曰娶)設網罟以取魚(網羅也。爾雅鳥罟謂之羅。魚罟謂之筌。兔罟謂之置)造二十五絃瑟(長七尺二寸廣一尺八寸)女媧氏(姓風。伏羲之妹。能變化萬物也)造笙簧(長四尺。列管匏中施簧。大者十九簧小者十三簧。竿三十七。簧長四尺二寸。用竹為之。形狀參差如鳥羽)煉五色石以補天缺。斷鰲足以立四極。在位一百四十年。
共工氏 大庭氏 柏皇氏 中央氏 陸栗氏 驪連氏 [亦-〦+(並-(前-刖))]胥氏 尊盧氏 混沌氏 昊英氏 葛天氏 朱襄氏 陰康氏 無懷氏。凡一十五代。通一萬七千七百八十七年。經史不載。
(九) 社神(昔共工氏有子。曰后土。能平九州。祀為社神五土之主。五土者。謂山川陂澤丘陵墳衍原隰也。土遠廣潤封土祀之以報土功。不知何代配乎后土。更俟知者)。
(十) 炎帝神農氏(姜姓。號炎帝母女登氏。感神龍而生。人身牛首。長於姜水。因以為姓也)王
【現代漢語翻譯】 現代漢語譯本： （八）太昊伏羲氏（風姓，號太昊，母親叫華胥，踩到巨人腳印后受感應而生。蛇身人首，用牲畜來烹飪，也叫庖犧。是安國之首的君王，謚號為靜民，傚法法則稱為皇），木德，都城在陳留（屬於兗州小黃縣境內），在位一百一十年。開始畫八卦，創造書契（用來代替結繩記事的方法，從此產生了文獻典籍），制定嫁娶（女子出嫁叫嫁，男子結婚叫娶），設定網罟來捕魚（網羅。爾雅中稱鳥網為羅，魚網為筌，兔網為置），製造二十五絃的瑟（長七尺二寸，寬一尺八寸）。女媧氏（姓風，伏羲的妹妹，能變化萬物）製造笙簧（長四尺，排列管子在葫蘆中，安裝簧片，大的有十九個簧片，小的有十三個簧片，竿子三十七根，簧片長四尺二寸，用竹子製作，形狀參差不齊像鳥的羽毛），煉五色石來修補天的缺漏，砍斷鰲的腳來支撐四極。在位一百四十年。
共工氏，大庭氏，柏皇氏，中央氏，陸栗氏，驪連氏，[亦-〦+(並-(前-刖))]胥氏，尊盧氏，混沌氏，昊英氏，葛天氏，朱襄氏，陰康氏，無懷氏。總共一十五代，合計一萬七千七百八十七年。詳細事蹟經史沒有記載。
（九）社神（從前共工氏有個兒子，名叫后土，能治理九州，被祭祀為社神，是五土之神。五土指的是山川、陂澤、丘陵、墳衍、原隰。在廣闊的土地上築壇祭祀，是爲了報答土地的功勞。不知道是什麼年代配祀后土的，等待知情者告知）。
（十）炎帝神農氏（姜姓，號炎帝，母親是女登氏，因感應神龍而生。人身牛首，在姜水邊長大，因此以姜為姓）為王。
【English Translation】 English version: (8) Taihao Fuxi (Surname Feng, styled Taihao. His mother was named Huaxu, who conceived him after stepping on a giant's footprint. He had a serpent's body and a human head. He raised sacrificial animals for cooking, and was also called Paoxi. He was the first king to pacify the country, and his posthumous title was Jingmin, emulating the laws and being called Huang). His virtue was of Wood, and his capital was in Chenliu (within the boundary of Xiaohuang County, Yanzhou). He reigned for one hundred and ten years. He initiated the Eight Trigrams, created writing (to replace the method of knotting ropes, thus creating written records), established marriage customs (a woman's departure is called 'jia,' a man's marriage is called 'qu'), set up nets to catch fish (nets and traps; in the Erya, bird nets are called 'luo,' fish nets are called 'quan,' and rabbit nets are called 'zhi'), and created the twenty-five-stringed Se (zither) (seven chi and two cun long, one chi and eight cun wide). Nüwa (Surname Feng, Fuxi's sister, capable of transforming all things) created the Sheng-huang (mouth organ) (four chi long, arranging pipes in a gourd, installing reeds, the larger ones having nineteen reeds, the smaller ones having thirteen reeds, with thirty-seven poles, the reeds being four chi and two cun long, made of bamboo, with shapes varying like bird feathers), refined five-colored stones to mend the sky's defects, and broke off the feet of the Ao (giant turtle) to establish the four poles. She reigned for one hundred and forty years.
Gonggong, Dading, Baihuang, Zhongyang, Luli, Lilian, [亦-〦+(並-(前-刖))]xu, Zunlu, Hundun, Haoying, Getian, Zhuxiang, Yinkang, Wuhuai. A total of fifteen generations, amounting to seventeen thousand seven hundred and eighty-seven years. Their detailed histories are not recorded in the classics.
(9) She Shen (Earth God) (In the past, Gonggong had a son named Houtu, who was able to govern the nine provinces, and was worshiped as the Earth God, the master of the five soils. The five soils refer to mountains, rivers, ponds, marshes, hills, mounds, plains, and wetlands. Building altars and offering sacrifices on vast lands is to repay the merits of the land. It is not known in what era Houtu was paired with a consort; awaiting those who know to inform).
(10) Yandi Shennong (Surname Jiang, styled Yandi. His mother was Nüdeng, who conceived him after being influenced by a divine dragon. He had a human body and an ox's head, and grew up by the Jiang River, hence the surname Jiang) became king.
火德。都陳遷曲沃。在位一百四十年。葬長沙。易曰。神農氏。斫木為耜。柔木為耒。始教天下播種五穀。又嘗百味為本草治醫藥演八卦為六十四。作市井貨易。作祭𧛊制五絃琴。像五行也。自下帝承帝臨魁帝明帝直帝來帝哀帝揄罔。凡八代。五百四十年。
(十一 丁亥) 黃帝有熊氏(姓公孫名軒轅。少典次子。生而神靈。弱而能言。幼而循齊。長而敦敏。成而聰明。榆岡末年諸侯相伐。帝作弧矢征之。天下咸伏。伏虎貔貙貅之於𪣘坂。有蚩尤兄弟八十一人銅頭鐵額。啖沙吞石。是山海之精。以亂天下。戰于涿鹿之野。受斬于中帝。鑄鼎成飛仙。攀龍去也。壽二百一十歲。葬衣冠于橋山)在位一百年。臣左徹(刻木為相。率諸侯朝十年行政)造合宮製衣服。使魯班造舟車(舟游也。可以濟水。車舍也。可以行居)建屋宇制棺槨以送死。始有葬禮(禮曰。天子七日而殯。七月而葬。諸侯五日而殯。五月而葬。大夫及士庶人。三日而殯。三月而葬。天子墳高三仞。樹以松。諸侯半之。樹以柏。大夫八尺。樹以栗。適士官高四尺。樹以槐。庶人無墳。樹以楊柳)。作咸池樂。用天老力牧太山稽為相。
(甲子 一) 風后定甲子(一云大橈 帝即位三十八年。始命大橈作甲子。故以三十八年為第一甲子。逆
【現代漢語翻譯】 現代漢語譯本： 火德。都城從陳遷到曲沃。在位一百四十年。葬于長沙。《易經》說：『神農氏，砍削木頭做成耒耜（lěi sì，兩種農具），彎曲木頭做成耒（lěi，一種農具）。開始教導天下人播種五穀。又親自品嚐各種草藥，著成本草書籍，治理醫藥。推演八卦為六十四卦。開創市場進行貨物交易。製作祭祀用的𧛊（gòu，古代祭祀用的樂器），製作五絃琴，象徵五行。』從下帝承帝、臨魁帝、明帝、直帝、來帝、哀帝到揄罔（yú wǎng），總共八代，五百四十年。
(十一 丁亥) 黃帝有熊氏（姓公孫，名軒轅。少典的次子。生來就神靈，年幼就能說話，幼年時就循規蹈矩，長大后敦厚敏銳，成年後聰明睿智。榆岡末年，諸侯互相征伐，黃帝制作弓箭征討他們，天下都臣服了。降伏了虎、貔（pí）、貙（chū）、貅（xiū）等猛獸于𪣘（hú）坂。有蚩尤（chī yóu）兄弟八十一人，銅頭鐵額，吃沙吞石，是山海的精怪，擾亂天下。在涿鹿（zhuō lù）之野作戰，被斬殺于中冀。鑄造鼎后乘龍飛昇成仙。享年二百一十歲，衣冠葬于橋山）在位一百年。臣子左徹（雕刻木頭做成他的像，率領諸侯來朝見，執政十年）建造合宮，制定衣服。讓魯班（lǔ bān）製造舟車（舟是用來游水的，可以渡水；車是用來居住的，可以行走居住）。建造房屋，製作棺槨來安葬死者。開始有了葬禮（禮制說：天子七日入殮，七個月安葬；諸侯五日入殮，五個月安葬；大夫和士庶人，三日入殮，三個月安葬。天子的墳墓高三仞，種植松樹；諸侯的墳墓高度減半，種植柏樹；大夫的墳墓高八尺，種植栗樹；適士官高四尺，種植槐樹；庶人沒有墳墓，種植楊柳）。創作咸池樂。任用天老、力牧、太山稽（tài shān jī）為相。
(甲子 一) 風后（fēng hòu）制定甲子（有人說是大橈（dà náo）所定。黃帝即位三十八年，開始命令大橈製作甲子，所以用三十八年作為第一個甲子，逆...
【English Translation】 English version: The virtue of Fire. The capital was moved from Chen to Quwo. Reigned for one hundred and forty years. Buried in Changsha. The Book of Changes says: 'Shennong (神農氏, the Yan Emperor), cut wood to make plows and hoes (lěi sì, two kinds of farm tools), bent wood to make plows (lěi, a kind of farm tool). He began to teach the world to sow the five grains. He also tasted all kinds of herbs, wrote the Herbal Classic, and treated medicine. He deduced the Eight Trigrams into sixty-four hexagrams. He created markets for trading goods. He made the sacrificial 𧛊 (gòu, an ancient sacrificial instrument), and made the five-stringed zither, symbolizing the five elements.' From Lower Emperor Chengdi, Emperor Linkui, Emperor Ming, Emperor Zhi, Emperor Lai, Emperor Ai to Emperor Yuwang (yú wǎng), a total of eight generations, five hundred and forty years.
(11th Dinghai) The Yellow Emperor of Youxiong (黃帝有熊氏, surname Gongsun, given name Xuanyuan. The second son of Shaodian. Born divine and intelligent, able to speak at a young age, followed rules in his childhood, was kind and wise when he grew up, and intelligent and wise when he became an adult. At the end of Yugang's reign, the feudal lords attacked each other. The Emperor made bows and arrows to conquer them, and the world submitted. He subdued tigers, pixiu (pí), chu (chū), xiu (xiū) and other fierce beasts at Hu (hú) Ban. There were eighty-one brothers of Chiyou (chī yóu), with copper heads and iron foreheads, eating sand and swallowing stones, who were the spirits of the mountains and seas, disturbing the world. They fought in the wilderness of Zhuolu (zhuō lù), and were beheaded in Zhongji. After casting the tripod, he ascended to immortality by riding a dragon. He lived to be two hundred and ten years old, and his clothes and hat were buried in Qiaoshan) reigned for one hundred years. His minister Zuo Che (刻木為相, carved wood to make his image, led the feudal lords to court, and administered the government for ten years) built the He Palace and made clothes. He ordered Luban (lǔ bān) to build boats and carts (boats are for swimming and can cross water; carts are for living and can travel). He built houses and made coffins to bury the dead. Funerals began to exist (the ritual says: the emperor is coffined in seven days and buried in seven months; the feudal lords are coffined in five days and buried in five months; the doctors and common people are coffined in three days and buried in three months. The emperor's tomb is three ren high and planted with pine trees; the feudal lords' tombs are half the height and planted with cypress trees; the doctors' tombs are eight feet high and planted with chestnut trees; the Shi officials' tombs are four feet high and planted with locust trees; the common people have no tombs and are planted with willows). He created the Xianchi music. He appointed Tian Lao, Li Mu, and Taishan Ji (tài shān jī) as ministers.
(Jiazi 1) Fenghou (fēng hòu) established the Jiazi (some say it was established by Danrao (dà náo). In the thirty-eighth year of the Emperor's reign, he ordered Danrao to make Jiazi, so the thirty-eighth year was used as the first Jiazi, in reverse...
推元年得丁亥歲也)容成造歷隸首算數。問道廣成子。蒼頡為史。岐伯辨草木。俞附定脈經。伶倫制律呂(以調律呂。管長九寸以竹為之。或損或益。以定五音)置九州(歷帝紀云。黃帝有子二十五人。得姓者十二人。姬酉祁已滕箴任荀僖始儇休。分治九州。謂冀青徐豫雍梁楚揚燕。從長至幼。以次封之。后子孫五帝三王。並其苗裔。帝娶大庭氏生二子。長曰玄枵。幼曰昌意)凡十八代。一千五百二十年。
五帝(中庸子曰。帝者體也。內心無為而跡涉有為。以德教化民也。德象天地曰帝)。
雷氏曰(少顓嚳唐堯虞舜傳夏)。
(十二 甲子 二) 少昊金天氏(姓已。名摯。字青陽母曰女節。有星如虹下流。感意而生。被髮跣足無冠冕。黃帝之子壽一百歲)丁卯立。在位八十四年。王金德。都窮桑。又遷曲阜。立坊市。用度作樂置一百二十行。以鳥紀官。鳳皇至。凡十代。四百九十年。
(十三 甲子 三) 顓頊高陽氏(姓姬。名顓頊。黃帝孫。昌意子。有星如虹。女嫗感而生。壽九十八崩。葬于頓丘書疏載)辛卯立。在位七十八年。王水德。都帝丘(今濮陽縣)作歷以孟春為元。造平冠冕(廣八寸。長一尺六寸。至周始制旒。前後各十二用藻玉)制三公九。儀二十四司。養材任地。
【現代漢語翻譯】 現代漢語譯本：推元年是丁亥年。容成製作曆法，隸首掌管算術。問道于廣成子。蒼頡擔任史官。岐伯辨識草木。俞附確定脈經。伶倫製作律呂（用來調和律呂，管長九寸，用竹子製作，或減少或增加，用來確定五音）。設定九州（《歷帝紀》記載，黃帝有二十五個兒子，得到姓氏的有十二人，姬、酉、祁、已、滕、箴、任、荀、僖、始、儇、休。分治九州，即冀、青、徐、豫、雍、梁、楚、揚、燕。從年長到年幼，依次分封。後來的子孫五帝三王，以及他們的後代。帝娶大庭氏的女兒，生了兩個兒子，長子叫玄枵，幼子叫昌意）。總共經歷了十八代，一千五百二十年。
五帝（《中庸》說：『帝』是傚法的意思。內心無為而行為涉及有為，用道德教化百姓。德行像天地一樣，就稱為『帝』）。
雷氏說（少顓頊（Shaozhuanxu）嚳（Ku）唐堯（Tangyao）虞舜（Yushun）傳位於夏）。
少昊（Shaohao）金天氏（Jintianshi）（姓已，名摯，字青陽，母親叫女節。有星像彩虹一樣落下，女節因此而懷孕生了他。披散頭髮，赤著腳，沒有戴帽子。黃帝的兒子，壽命一百歲）丁卯年即位。在位八十四年。以金為德。都城在窮桑。後來遷都到曲阜。設立坊市。制定用度，創作音樂，設定一百二十個行業。用鳥來記錄官職。鳳凰來臨。總共經歷了十代，四百九十年。
顓頊（Zhuanxu）高陽氏（Gaoyangshi）（姓姬，名顓頊，黃帝的孫子，昌意的兒子。有星像彩虹一樣。女嫗因此而懷孕生了他。壽命九十八歲去世，埋葬在頓丘，書疏有記載）辛卯年即位。在位七十八年。以水為德。都城在帝丘（現在的濮陽縣）。制定曆法，以孟春為開始。製作平頂的帽子（寬八寸，長一尺六寸，到周朝才開始製作帽子的垂飾，前後各有十二條，用藻玉裝飾）。制定三公九卿，二十四司的制度。培養人才，利用土地。
【English Translation】 English version: The year of Tuiyuan was the year of Dinghai. Rongcheng created the calendar, and Lishou was in charge of arithmetic. He asked Guangchengzi for advice. Cangjie served as the historian. Qibo identified herbs and trees. Yu Fu determined the pulse classics. Ling Lun created the musical scales (to harmonize the musical scales, the pipe was nine inches long, made of bamboo, either reduced or increased, to determine the five tones). The nine provinces were established (the 'Chronicle of Emperors' records that the Yellow Emperor had twenty-five sons, twelve of whom received surnames: Ji, You, Qi, Yi, Teng, Zhen, Ren, Xun, Xi, Shi, Xuan, and Xiu. They governed the nine provinces, namely Ji, Qing, Xu, Yu, Yong, Liang, Chu, Yan. From eldest to youngest, they were enfeoffed in order. Later generations included the Five Emperors and Three Kings, as well as their descendants. The Emperor married the daughter of the Dading clan and had two sons, the elder named Xuanxiao and the younger named Changyi). In total, there were eighteen generations, spanning one thousand five hundred and twenty years.
The Five Emperors (The 'Doctrine of the Mean' says: 'Emperor' means to emulate. The inner mind is non-active, while actions involve activity, using virtue to educate the people. Virtue is like heaven and earth, and is called 'Emperor').
Lei's clan said (Shaozhuanxu, Ku, Tangyao, Yushun passed the throne to Xia).
Shaohao Jintianshi (surname Ji, name Zhi, courtesy name Qingyang, his mother was called Nvjie. A star like a rainbow fell, and Nvjie conceived and gave birth to him. He wore his hair loose, barefoot, without a crown. The son of the Yellow Emperor, he lived to be one hundred years old) ascended the throne in the year of Dingmao. He reigned for eighty-four years. He regarded metal as his virtue. His capital was in Qiongsang. Later, he moved the capital to Qufu. He established markets. He established expenditures, created music, and established one hundred and twenty industries. He used birds to record official positions. The phoenix arrived. In total, there were ten generations, spanning four hundred and ninety years.
Zhuanxu Gaoyangshi (surname Ji, name Zhuanxu, the grandson of the Yellow Emperor, the son of Changyi. A star was like a rainbow. Nvqu conceived and gave birth to him. He lived to be ninety-eight years old and was buried in Dunqiu, as recorded in the books) ascended the throne in the year of Xinmao. He reigned for seventy-eight years. He regarded water as his virtue. His capital was in Diqiu (present-day Puyang County). He created the calendar, with the first month of spring as the beginning. He made flat-topped hats (eight inches wide and one foot six inches long; it was not until the Zhou dynasty that tassels were made for the hats, with twelve strands in the front and back, decorated with algae jade). He established the system of the Three Dukes and Nine Ministers, and the Twenty-four Departments. He cultivated talent and utilized the land.
戴時象天。神人不雜。萬物有序。生八才子謂之八凱。平九黎之亂。制氣以教化。潔誠以祭祀。辨君臣之道。作五莖之樂(合為五行之根基也)凡八代五百二十年。
(十四 甲子 四) 帝嚳高辛氏(姓姬。名岐。黃帝曾孫。玄枵孫。蟜玄子。壽一百五歲崩。葬于宜陽)己酉立。在位七十九年。王木德。都亳(今偃師縣)師赤。松子置五行官。以勾芒為木正(少昊之子)祝融為火正(顓頊之子)蓐收為金正(少昊之子)玄冥為水正(亦少昊子)后土為土正(高陽之子)生八才子。謂之八元。造鐺鑊鞞鼓鐘磬塤篪(鼓以皮合木。擊乃鳴。鐘範金合土。似鈴而不圓。高二尺二寸半。厚八分。名懸鐘。磬前長三律二尺七寸。后長二律一尺八寸。名黃鐘。磬塤燒土為之。大如雁卵。銳上平底而有五孔。白虎通云。形如秤錘有六孔。與周禮少別。篪以竹為之。一尺四寸圍三寸。小者尺二。上有六孔也)凡九代。三百五十年(左傳曰。蒼舒隤敱梼戭大。臨厖降庭堅仲容叔達。謂之八凱。伯奮仲堪叔獻叔豹季仲伯虎仲熊李貍謂之八元也)。
(十五 甲子 五) 帝堯陶唐氏(姓伊祁。名放勛。黃帝玄孫。帝嚳次子。娠十四月而生。眉分八采。土階茅室)甲辰立。在位九十八年。王火德。都平陽(今晉州)又遷安邑。
【現代漢語翻譯】 現代漢語譯本 戴著時象的帽子，傚法天道。神與人互不混雜，萬物各循其序。生了八個有才德的兒子，被稱為『八凱』。平定了九黎的叛亂，制定樂律以施行教化，以純潔的誠心祭祀天地，辨明君臣之間的倫理綱常。創作了五莖之樂（合起來是五行的根基），總共經歷了八代，五百二十年。
（十四 甲子 四）帝嚳高辛氏（姓姬，名岐，黃帝的曾孫，玄枵的孫子，蟜玄的兒子，享年一百零五歲去世，葬在宜陽）己酉年即位，在位七十九年，以木德為王。都城在亳（今偃師縣）。師延擔任樂官，松子設定五行官職，任命勾芒為木正（少昊的兒子），祝融為火正（顓頊的兒子），蓐收為金正（少昊的兒子），玄冥為水正（也是少昊的兒子），后土為土正（高陽的兒子）。生了八個有才德的兒子，被稱為『八元』。製造了鐺、鑊、鞞鼓、鐘、磬、塤、篪（鼓是用皮革蒙在木頭上製成，敲擊時發出聲音；鐘是用范模鑄造金屬和泥土製成，形狀像鈴鐺但不圓，高二尺二寸半，厚八分，名叫懸鐘；磬前部長三律二尺七寸，後部長二律一尺八寸，名叫黃鐘；塤是用燒製的泥土製成，大如雁卵，上端尖銳底部平坦，有五個孔。《白虎通》記載，形狀像秤錘有六個孔，與《周禮》略有不同；篪是用竹子製成，長一尺四寸，周長三寸，小一些的有一尺二寸，上面有六個孔）。總共經歷了九代，三百年五十年（《左傳》記載，蒼舒、隤敱、梼戭、大臨、厖降、庭堅、仲容、叔達，被稱為『八凱』；伯奮、仲堪、叔獻、叔豹、季仲、伯虎、仲熊、李貍，被稱為『八元』）。
（十五 甲子 五）帝堯陶唐氏（姓伊祁，名放勛，黃帝的玄孫，帝嚳的次子，懷孕十四個月而生，眉毛分出八種顏色，居住在用泥土壘的臺階和茅草蓋的房屋裡）甲辰年即位，在位九十八年，以火德為王。都城在平陽（今晉州），後來遷到安邑。
【English Translation】 English version Wearing a hat that symbolizes the heavens, he emulated the ways of Heaven. Gods and humans were not mixed, and all things followed their proper order. He fathered eight talented sons, who were called the 'Eight Kai'. He quelled the rebellion of the Nine Li, established musical scales to implement education, and offered sacrifices to Heaven and Earth with pure sincerity. He distinguished the ethical relationships between rulers and subjects. He created the Five Stems Music (which together are the foundation of the Five Elements). In total, there were eight generations, spanning five hundred and twenty years.
(14th Jiazi 4) Emperor Ku Gaoxin (surname Ji, name Qi, great-grandson of the Yellow Emperor, grandson of Xuanxiao, son of Qiaoxuan, died at the age of one hundred and five, buried in Yiyang) ascended the throne in the year Jiyou, reigning for seventy-nine years, ruling with the virtue of Wood. The capital was at Bo (present-day Yanshi County). Shi Yan served as the music official, and Songzi established the Five Elements offices, appointing Gou Mang as the Minister of Wood (son of Shao Hao), Zhu Rong as the Minister of Fire (son of Zhuanxu), Ru Shou as the Minister of Metal (son of Shao Hao), Xuan Ming as the Minister of Water (also son of Shao Hao), and Hou Tu as the Minister of Earth (son of Gaoyang). He fathered eight talented sons, who were called the 'Eight Yuan'. He created the dang (a type of cooking pot), huo (a larger cooking pot), beige drum, bell, qing (a chime stone), xun (an ocarina), and chi (a bamboo flute) (the drum is made by covering wood with leather, producing sound when struck; the bell is made by casting metal and earth in a mold, resembling a bell but not round, two chi two and a half cun in height, eight fen in thickness, called a hanging bell; the qing has a front length of three lu two chi seven cun, and a back length of two lu one chi eight cun, called Huangzhong; the xun is made of fired clay, as large as a goose egg, pointed at the top and flat at the bottom, with five holes. The Baihutong records that it is shaped like a steelyard weight with six holes, slightly different from the Zhouli; the chi is made of bamboo, one chi four cun long and three cun in circumference, smaller ones are one chi two cun, with six holes on top). In total, there were nine generations, spanning three hundred and fifty years (The Zuozhuan records that Cangshu, Tuoai, Taoyu, Da Lin, Pangjiang, Tingjian, Zhongrong, and Shuda were called the 'Eight Kai'; Bo Fen, Zhong Kan, Shu Xian, Shu Bao, Ji Zhong, Bo Hu, Zhong Xiong, and Li Li were called the 'Eight Yuan').
(15th Jiazi 5) Emperor Yao Taotang (surname Yi Qi, name Fangxun, great-grandson of the Yellow Emperor, second son of Emperor Ku, born after fourteen months of pregnancy, with eyebrows divided into eight colors, living in houses with earthen steps and thatched roofs) ascended the throne in the year Jia Chen, reigning for ninety-eight years, ruling with the virtue of Fire. The capital was at Pingyang (present-day Jinzhou), and later moved to Anyi.
通舜為政。一百一十八年(始丙寅終癸卯舜喪服二年至乙巳。壽一百八十崩。葬谷林。謚翼善傳聖曰堯)號年曰載。師具英先生。命羲和曆象日月星辰。敬授民時。天降牝羊(名觸邪。死埋殿右。生蓂莢草。高八尺。月朔生一葉。至望全十五葉。望後凋一葉。至晦凋盡。有羔名獬豸。死葬殿左。生朱草長一丈。名指佞草)立衡室作圍棋(三百六十路像三十六旬。教丹朱矣)作大樂章。嘉禾茂鳳皇來。有賢人三十二人(未詳名姓)立敢諫鼓洪水九年(命鯀及禹治之)十日並現(命羿射之。九禽斃于地。儒說東南有羲和國。有女名羲和。生十日浴于海中。王時十日並現。羿射之九。唯一在焉○張羿善射人也。嘗于西王母處得不死藥。乃獸芝也。妻盜食之。奔入月宮。名嫦娥。因此月名蟾蜍。即田父矣)。
(十六 甲子 六) 帝舜有虞氏(姓姚。名重華。字都君。顓頊六代孫。龍顏大口。目有重瞳。年二十以孝聞于天下。三十登庸南巡。崩于蒼梧。壽一百五十矣)王土德。都蒲坂(今河中府)堯時攝政二十八年。通治五十年(丙午即真終乙未。葬九疑山。謚仁聖惠明曰舜)詠南風詩。舉十六相(謂八凱八元也)去四兇(左傳曰。歡兇黃帝子。不才人也。掩義隱德。好行兇暴。謂之渾敦。共工少昊。不才子也。毀信
【現代漢語翻譯】 現代漢語譯本：舜以通達的政治才能治理國家一百一十八年（從丙寅年開始到癸卯年結束，舜去世后服喪二年至乙巳年。享年一百八十歲去世，葬于谷林。謚號為翼善傳聖）。他規定一年為『載』。尊師重道，以具英先生為師。命令羲和觀測天象，記錄日、月、星辰的執行，恭敬地向百姓傳授時令。上天降下雌羊（名叫觸邪，死後埋在宮殿右側。生長出蓂莢草，高達八尺，每月初一生一片葉子，到十五時葉子長滿十五片，望日後每天凋謝一片葉子，到月末全部凋謝。有一種小羊名叫獬豸，死後埋在宮殿左側。生長出朱草，長一丈，名叫指佞草）。設立衡室，製作圍棋（三百六十路象徵三百六十天，用來教導丹朱）。創作大型樂章。嘉禾生長茂盛，鳳凰飛來。有賢人三十二人（姓名不詳）。設立敢諫鼓。洪水氾濫九年（命令鯀和禹治理）。十個太陽同時出現（命令羿射箭，九隻太陽鳥墜落於地。儒家傳說東南方有羲和國，那裡有個女子名叫羲和，生了十個太陽，每天在海中沐浴。堯帝時期十個太陽同時出現，羿射下了九個，只留下一個）。（張羿是善於射箭的人。曾經在西王母那裡得到不死藥，是不死之獸的芝草。他的妻子偷吃了不死藥，奔入月宮，名叫嫦娥。因此月亮又名蟾蜍，也就是田父）。 帝舜有虞氏（姓姚，名重華，字都君，顓頊的六世孫。長著龍顏大口，眼睛裡有雙重瞳仁。二十歲時就因為孝順而聞名天下，三十歲時被推舉為帝，南巡時在蒼梧去世，享年一百五十歲）。帝舜是土德之王。都城在蒲坂（今山西省永濟市）。堯帝時期代理朝政二十八年，總共治理國家五十年（從丙午年即位到乙未年去世，葬於九疑山。謚號為仁聖惠明）。創作了《南風歌》。舉薦了十六位賢相（指八凱和八元），罷黜了四兇（《左傳》記載，歡兜是黃帝的兒子，是不才之人，掩蓋正義，隱藏美德，喜歡施行兇暴，被稱為渾敦。共工是少昊的後代，也是不才之人，破壞信用
【English Translation】 English version: Shun governed for one hundred and eighteen years with enlightened policies (from the year Bingyin to Guimao, with two years of mourning after Shun's death until Yisi. He lived to be one hundred and eighty years old and was buried in Gulin. His posthumous title was Yishan Chuansheng). He designated the year as 'Zai'. He respected teachers and valued learning, taking Mr. Juying as his teacher. He ordered Xihe to observe celestial phenomena, record the movements of the sun, moon, and stars, and respectfully teach the people about the seasons. Heaven sent down a female goat (named Chuxie, which died and was buried on the right side of the palace. Sprouts of the Jia grass grew, reaching a height of eight feet, with one leaf growing on the first day of each month, reaching fifteen leaves by the full moon, and then one leaf withering each day after the full moon, until all leaves withered by the end of the month. There was a young goat named Xiezhi, which died and was buried on the left side of the palace. Red grass grew, reaching a length of one zhang, named Zhinie grass). He established the Heng chamber, created Weiqi (Go) (three hundred and sixty paths symbolizing three hundred and sixty days, to teach Danzhu). He composed grand musical chapters. Auspicious grain grew luxuriantly, and phoenixes came. There were thirty-two virtuous men (whose names are unknown). He established a drum for courageous remonstrance. The great flood lasted for nine years (he ordered Gun and Yu to control it). Ten suns appeared simultaneously (he ordered Yi to shoot them down, and nine sun-birds fell to the ground. Confucian tradition says that in the southeast there is the country of Xihe, where a woman named Xihe gave birth to ten suns, which bathe in the sea every day. During the reign of Emperor Yao, ten suns appeared simultaneously, and Yi shot down nine, leaving only one). (Zhang Yi was skilled in archery. He once obtained the elixir of immortality from the Queen Mother of the West, which was the Ganoderma of an immortal beast. His wife stole and ate it, fleeing to the moon palace, and was named Chang'e. Therefore, the moon is also called Toad, which is Tianfu). Emperor Shun of the Youyu clan (surname Yao, given name Chonghua, courtesy name Dujun, sixth-generation descendant of Zhuanxu. He had a dragon face and a large mouth, with double pupils in his eyes. At the age of twenty, he was known throughout the world for his filial piety, and at the age of thirty, he was recommended as emperor. He died during a southern tour in Cangwu, at the age of one hundred and fifty). Emperor Shun was a king of Earth virtue. His capital was in Puban (present-day Yongji City, Shanxi Province). He acted as regent during the reign of Emperor Yao for twenty-eight years, and governed the country for a total of fifty years (from the year Bingwu when he ascended the throne to the year Yiwei when he died, he was buried in Mount Jiuyi. His posthumous title was Rensheng Huiming). He composed the 'Ode to the Southern Wind'. He recommended sixteen virtuous ministers (referring to the Eight Kai and Eight Yuan), and dismissed the Four Evildoers (the Zuo Zhuan states that Hundun was the son of the Yellow Emperor, an incompetent person who concealed righteousness, hid virtue, and liked to commit violence. Gonggong was a descendant of Shaohao, also an incompetent person who destroyed trust
廢忠崇飾惡言。謂之窮奇。鯀顓頊。不才子也。傲狠明德。以亂天常。謂之禱機三苗。黃帝之臣縉雲氏不才子。貪于飲食。冒于貨利。謂之饕餮也)。臣倕造漆器。使皋陶斷獄定五刑(書曰。五刑起自舜代。鄭注。禮曰。墨謂刲額涅之以墨。非事出入。不以道義者。以此加之。劓即去鼻。革輿服改制度者。以此加之。剕乃刖足。決關渠逾城郭。以此加之。宮謂男去其勢女閉幽室。男女不以禮義交通者。以此加之。大辟死罪也。寇盜劫掠者。以此加之)作韶樂造總章(韶有九數十一。堂上樂有六。謂柷如如漆桶。方二尺四寸。深一尺八寸。中有椎柄。以此起樂也。敔如伏虎。背上為二十四鋤铻。刻以木長尺許。法三九陽數之窮。戛之以止樂也。琴長三尺六寸。像三百六十日。廣六寸。像六合。上竅曰池。下竅曰濱。前廣后狹。像尊卑也。上員下方。法天地七絃。煉朱絲為之。長七尺二寸。法七十二候。有說。周文武王。足五絃琴成七絃。大小二絃以合君臣之思矣。風俗通云。琴者樂之統也。君子御之不離於身。非若鐘鼓陳于宮廟列于簨𥲤也。以其大小得中而聲韻和雅。大不諠嘩而流漫。小不湮滅而不聞。足以發人之意氣也。瑟如前注。搏拊形如鼓。以韋為之。實之以糠。擊之以節。樂球玉也。為磬擊之使鳴也○堂下樂有
【現代漢語翻譯】 現代漢語譯本 拋棄忠誠而推崇虛飾的惡劣言論，這被稱為『窮奇』（一種惡獸）。鯀（禹的父親）和顓頊（傳說中的帝王）都是不肖之子。傲慢兇狠，敗壞光明的德行，擾亂天道的常理，這被稱為『禱機三苗』（古代部落名）。黃帝的臣子縉雲氏也是不肖之子，貪圖飲食，冒險追逐貨利，這被稱為『饕餮』（一種貪吃的惡獸）。臣子倕（傳說中的工匠）製造漆器，使得皋陶（傳說中的法官）能夠判決案件，確定五刑（《尚書》記載，五刑起源於舜的時代。《鄭玄注》：禮記中說，墨刑是指在額頭上刺字並塗上墨，凡是不按道義行事的人，就用這種刑罰。劓刑就是割掉鼻子，凡是改變車服制度的人，就用這種刑罰。剕刑就是砍掉腳，凡是鑿開關渠、逾越城郭的人，就用這種刑罰。宮刑是指男子割除生殖器，女子幽閉，凡是男女不以禮義交合的，就用這種刑罰。大辟就是死刑，凡是強盜劫掠的人，就用這種刑罰）。製作韶樂，建造總章（韶樂有九章十一段。堂上的樂器有六種，分別是柷，形狀像漆桶，長寬二尺四寸，深一尺八寸，中間有椎柄，用它來開始演奏音樂。敔，形狀像伏虎，背上有二十四個齒，用木頭刻成，長約一尺，符合三九陽數的窮盡之數，敲擊它來停止音樂。琴，長三尺六寸，象徵三百六十天，寬六寸，象徵六合。上面的孔叫做池，下面的孔叫做濱，前面寬後面窄，象徵尊卑。上面是圓的，下面是方的，傚法天地，有七根弦，用煉過的朱絲製成，長七尺二寸，象徵七十二候。另一種說法是，周文王、周武王分別給五絃琴增加了兩根弦，使之成為七絃琴，大小兩根弦是爲了表達君臣的思念之情。《風俗通》中說，琴是音樂的統領，君子彈琴不離身，不像鐘鼓那樣陳列在宮廟裡，排列在樂架上。琴的大小適中，聲音和諧優雅，大的聲音不喧譁流俗，小的聲音不湮沒無聞，足以表達人的意氣。瑟，如前文註釋。搏拊，形狀像鼓，用皮革製成，裡面填充糠，敲擊它來打節拍。樂球，用玉製成，敲擊磬使它發出聲音。堂下的樂器有
【English Translation】 English version Abandoning loyalty and advocating decorative and evil words is called 'Qiongqi' (a ferocious beast). Gun (Yu's father) and Zhuanxu (a legendary emperor) were both unworthy sons. Arrogant and fierce, corrupting bright virtue, and disrupting the natural order of heaven is called 'Daoji Sanmiao' (an ancient tribe name). The minister of the Yellow Emperor, Jinyunshi, was also an unworthy son, greedy for food and drink, and risking everything to pursue wealth and profit, which is called 'Taotie' (a gluttonous beast). The minister Chui (a legendary craftsman) made lacquerware, enabling Gaotao (a legendary judge) to judge cases and determine the five punishments (the 'Book of Documents' records that the five punishments originated in the era of Shun. 'Zheng Xuan's Commentary': The Book of Rites says that ink punishment refers to tattooing the forehead and applying ink, and this punishment is used for those who do not act according to morality. Nose-cutting punishment is cutting off the nose, and this punishment is used for those who change the clothing and vehicle system. Foot-cutting punishment is cutting off the feet, and this punishment is used for those who dig open canals and ditches and cross city walls. Palace punishment refers to castrating men and confining women, and this punishment is used for men and women who engage in intercourse without propriety. Great execution is the death penalty, and this punishment is used for robbers and looters). Making Shao music and building Zongzhang (Shao music has nine chapters and eleven sections. There are six kinds of musical instruments in the hall, namely Zhu, which is shaped like a lacquer bucket, two feet four inches long and wide, and one foot eight inches deep, with a mallet handle in the middle, which is used to start playing music. Yu, shaped like a crouching tiger, with twenty-four teeth on its back, carved from wood, about one foot long, in accordance with the exhaustion number of the three-nine yang numbers, and tapping it to stop the music. Qin, three feet six inches long, symbolizing three hundred and sixty days, and six inches wide, symbolizing the six unions. The hole above is called the pool, and the hole below is called the bin, which is wide in the front and narrow in the back, symbolizing the distinction between superior and inferior. The top is round and the bottom is square, imitating heaven and earth, with seven strings, made of refined vermilion silk, seven feet two inches long, symbolizing seventy-two seasons. Another saying is that King Wen of Zhou and King Wu of Zhou added two strings to the five-stringed qin, making it a seven-stringed qin, and the large and small strings were to express the thoughts of the ruler and his ministers. 'Fengsu Tong' says that the qin is the leader of music, and the gentleman plays the qin without leaving his side, unlike bells and drums that are displayed in temples and arranged on music stands. The size of the qin is moderate, and the sound is harmonious and elegant, the loud sound is not noisy and vulgar, and the small sound is not submerged and unheard, which is enough to express people's spirit. Se, as noted above. Bo Fu, shaped like a drum, made of leather, filled with chaff, and tapped to beat the rhythm. Music ball, made of jade, tapping the chime to make it sound. The musical instruments in the hall are
五。簫如鳳翼。編竹為之。長一尺五寸。大者二十三管曰凋簫。小者十六管曰雅簫。周禮。有二雅簫。長一尺四寸。二十四管煩簫。二十三管洞簫。長一尺二寸。[(凵@(暴-(日/共)))/(敲-高+壴)]鼓持柄搖之旁耳。自擊鏞大鐘也。笙如前注。管竹為之。而有七孔也)立十二州。葬用瓦棺(少昊之前。天下之號象其德。顓頊以來。天下之號因其名。若高陽高辛。皆所興之地。劉氏外紀以三皇五帝之號為俗傳)。
三王(中庸子曰。王往也。加以刑防政。謚仁義所往之謂王)謂夏商周三代。
夏 雷氏曰(禹啟三康相寧槐芒泄隆局僅甲皋發桀。主合十七。四百三二)。
(十七 甲子 七) 夏后氏(姓姒。名文命。字高密黃帝八代孫。鯀之子。號禹王。初舜舉禹治水。不貴尺璧而重寸陰。三過其門而不入)王金德。都安邑(今均州遷陽翟)為堯司徒(地官也。鄭注。一吏部尚書。亦曰天官。蒙宰太宰。二兵部尚書。夏官。亦名大司馬。三戶部。地官。亦曰大司徒。四刑部。秋官亦曰大司寇。五禮部。春官。亦曰銓長六工部。冬官。亦曰大司空。禹乃第三部)治水十二年。乘四載(陸行車。水行舡。泥行橇。山行輦)開九州(冀州東河西。西河南。南河北。兗州東南據濟。西北距河。
【現代漢語翻譯】 現代漢語譯本 五、簫如鳳翼（形狀像鳳凰的翅膀）。用竹子編成。長一尺五寸。大的有二十三根管，叫做'凋簫'。小的有十六根管，叫做'雅簫'。《周禮》記載，有二雅簫，長一尺四寸，二十四根管的叫做'煩簫'，二十三根管的叫做'洞簫'。[(凵@(暴-(日/共)))/(敲-高+壴)]鼓，拿著柄搖動，在旁邊聽。自己敲擊鏞和大鐘。笙的形制如前文所述，用竹管做成，有七個孔。)設立十二個州。葬禮使用瓦棺（少昊之前，天下的稱號傚法其德行。顓頊以來，天下的稱號沿用其名字。像高陽、高辛，都是他們興起的地方。《劉氏外紀》把三皇五帝的稱號當作是民間的傳說）。
三王（中庸說：'王，是前往的意思。加上刑罰防衛的政治措施，謚號為仁義所前往的叫做王'）指的是夏、商、週三個朝代。
夏，雷氏說（禹、啟、三康、相、寧、槐、芒、泄、隆、局、僅、甲、皋、發、桀。總共十七代，四百三十二年）。
（十七 甲子 七）夏后氏（姓姒，名文命，字高密，是黃帝的第八代孫，鯀的兒子，號禹王。當初舜舉薦禹來治理水患，不看重尺璧而看重寸陰，三次路過家門都沒有進去）王屬金德。都城在安邑（現在是均州遷陽翟），擔任堯的司徒（是地官。鄭玄註解：一為吏部尚書，也叫天官，蒙宰太宰。二為兵部尚書，夏官，也叫大司馬。三為戶部，地官，也叫大司徒。四為刑部，秋官，也叫大司寇。五為禮部，春官，也叫銓長。六為工部，冬官，也叫大司空。禹是第三部）治理水患十二年。乘坐四種交通工具（陸地上乘坐車，水上乘坐船，泥地上乘坐橇，山地上乘坐輦）開闢九州（冀州東邊是河西，西邊是河南，南邊是河北，兗州東南邊靠近濟水，西北邊靠近黃河）。
【English Translation】 English version Five. The xiao (簫, a type of vertical bamboo flute) resembles a phoenix's wing. It is made by weaving bamboo together. It is one chi five cun (尺五寸, a unit of length) long. The larger ones have twenty-three pipes and are called 'diao xiao' (凋簫). The smaller ones have sixteen pipes and are called 'ya xiao' (雅簫). The 'Zhou Li' (周禮, Rites of Zhou) records that there are two ya xiao, one chi four cun long, with twenty-four pipes called 'fan xiao' (煩簫), and twenty-three pipes called 'dong xiao' (洞簫). The [(凵@(暴-(日/共)))/(敲-高+壴)] drum is held by the handle and shaken beside the ear. One strikes the yong (鏞, a large bell) and the great bell oneself. The sheng (笙, a type of mouth organ) is as described previously, made of bamboo pipes with seven holes.) Twelve provinces were established. Burials used tile coffins (Before Shao Hao (少昊, a legendary ruler), the titles of the world imitated their virtues. Since Zhuanxu (顓頊, a legendary ruler), the titles of the world followed their names. Like Gaoyang (高陽, Zhuanxu's capital) and Gaoxin (高辛, another name for Emperor Ku), these were the places where they arose. The 'Liu Shi Wai Ji' (劉氏外紀, Unofficial Records of the Liu Clan) considers the titles of the Three Sovereigns and Five Emperors to be folk legends).
The Three Kings (The 'Zhong Yong' (中庸, Doctrine of the Mean) says: 'Wang (王, king) means to go forth. Adding the political measures of punishment and defense, the posthumous title of benevolence and righteousness is what is meant by king') refers to the Xia (夏), Shang (商), and Zhou (周) dynasties.
Xia, Lei Shi (雷氏, a historian) says (Yu (禹), Qi (啟), San Kang (三康), Xiang (相), Ning (寧), Huai (槐), Mang (芒), Xie (泄), Long (隆), Ju (局), Jin (僅), Jia (甲), Gao (皋), Fa (發), Jie (桀). A total of seventeen generations, four hundred and thirty-two years).
(Seventeen Jiazi (甲子, the first year of the sexagenary cycle) Seven) The Xiahou clan (夏后氏, the ruling clan of the Xia dynasty) (surname Si (姒), given name Wenming (文命), courtesy name Gaomi (高密), eighth-generation descendant of the Yellow Emperor, son of Gun (鯀), titled Yu the King (禹王). Initially, Shun (舜, a legendary ruler) recommended Yu to manage the floods, valuing time more than a chi of jade, passing his own door three times without entering) reigned with the virtue of metal. The capital was at Anyi (安邑, now Junzhou (均州) moved to Yangdi (陽翟)), serving as Yao's (堯, a legendary ruler) Situ (司徒, Minister of Education) (the Earth Official. Zheng Xuan (鄭玄, a commentator) notes: 1. Minister of Personnel, also called Heaven Official, Meng Zai Taizai (蒙宰太宰). 2. Minister of War, Summer Official, also called Grand Marshal. 3. Minister of Revenue, Earth Official, also called Grand Situ. 4. Minister of Justice, Autumn Official, also called Grand Judge. 5. Minister of Rites, Spring Official, also called Quan Zhang (銓長). 6. Minister of Works, Winter Official, also called Grand Minister of Works. Yu was the third department) managing the floods for twelve years. He rode in four types of vehicles (carriages on land, boats on water, sleds on mud, and litters on mountains) and opened up the Nine Provinces (Jizhou (冀州) is east of the He River in the west, south of the He River in the south, and north of the He River in the north. Yanzhou (兗州) is southeast bordering the Ji River and northwest bordering the Yellow River).
青州東北海。西南距岱。徐州東至海。北至岱。南及淮。楊州北距淮。南距淮。荊州北山據荊。南及衡陽。豫州西南據荊。北距河。梁州東距華山。西據黑水。雍州西距黑水。東據龍門。西河通九道。陂九澤。度九山。決九川。堯錫玄圭告厥成功。舜薦之於天下為嗣焉)在位十六年(始甲戌終己酉。東巡至會稽崩。壽一百年。謚受禪。成功曰禹)號年曰歲。建寅為正。作大夏樂。葬用𡏅(燒土為之。時有防風氏。長四十尺)。
(甲子 八) 啟禹之子(母化為石一云生石中)癸未立在位九年(一云十年)郊禘祖宗(禘黃帝 文祖 郊鯀 配天祖 祖顓頊 配文祖 太祖 宗禹 父)啟祀立廟祧壇 太祖禹(二昭二穆)五廟。
(甲子 九) 太康(啟之子。畋于洛十旬不返。五子作歌風之。遂失其位)壬辰立。治二十九年。
仲康(太康之弟)辛酉即位。
帝相(仲康子。徙都商丘。為有窮后羿所殺而篡其位。治二十八年。羿立。二年為臣寒浞所殺。寒浞殺羿自立。十年復為夏臣靡誅之已上三主。通合四十年)。
(甲子 十) 少康(相之子。母曰有仍氏。有田一成。有眾一旅。滅于獟𤡬。還禹舊邦。是為中興)。
癸未立。治四十九年(作箕帚秣酒)寧(少康子)癸卯立
【現代漢語翻譯】 現代漢語譯本 青州東北臨海，西南距離岱山（Mount Dai）。徐州東邊到海，北邊到岱山，南邊到淮河。揚州北邊距離淮河，南邊也距離淮河。荊州北邊靠山，佔據荊地，南邊到衡陽。豫州西南邊佔據荊地，北邊距離黃河。梁州東邊距離華山（Mount Hua），西邊佔據黑水（Black River）。雍州西邊距離黑水，東邊佔據龍門（Dragon Gate）。西河（West River）連通九條道路，有九處湖澤，跨越九座山，疏通九條河流。堯（Yao）賜予禹（Yu）玄圭（dark jade tablet），宣告他的成功。舜（Shun）將他推薦給天下，作為繼承人。禹在位十六年（從甲戌年開始到己酉年結束，向東巡視到會稽（Kuaiji）時去世，享年一百歲，謚號為受禪，成功叫做禹），稱年為歲，以寅月為正月，創作大夏樂（Great Xia music），葬禮使用陶器（燒土製成，當時有防風氏（Fangfeng clan），身高四十尺）。
（甲子年 第八個甲子）啟（Qi），禹的兒子（母親化為石頭，一說生於石頭中），癸未年即位，在位九年（一說十年），舉行郊禘（jiao di）祭祀祖先（禘祭祀黃帝（Yellow Emperor），文祖（Wen Zu），郊祭祀鯀（Gun），配祀天祖（Tian Zu），祖祭祀顓頊（Zhuanxu），配祀文祖，太祖（Tai Zu），宗祭祀禹，父親）。啟開始設立祭祀的廟宇和祧壇（tiao tan），太祖禹（二昭二穆）五廟。
（甲子年 第九個甲子）太康（Tai Kang），啟的兒子，壬辰年即位，統治二十九年。
仲康（Zhong Kang），太康的弟弟，辛酉年即位。
帝相（Di Xiang），仲康的兒子，遷都到商丘（Shangqiu），被有窮氏后羿（Hou Yi of Youqiong clan）所殺，篡奪了他的位置，統治二十八年。后羿即位，兩年後被臣子寒浞（Han Zhuo）所殺。寒浞殺了后羿，自己即位。十年後又被夏朝的臣子靡（Mi）所殺（以上三位君主，總共四十年）。
（甲子年 第十個甲子）少康（Shao Kang），相的兒子，母親是有仍氏（Youreng clan）。有一成（cheng）的田地，有一旅（lv）的民眾，被獟𤡬（Yao）所滅，返回禹的舊都，這就是中興。
癸未年即位，統治四十九年（製作箕帚（ji zhou）和秣酒（mo jiu））。寧（Ning），少康的兒子，癸卯年即位。
【English Translation】 English version Qingzhou borders the sea to the northeast and is southwest of Mount Dai. Xuzhou extends to the sea in the east, Mount Dai in the north, and the Huai River in the south. Yangzhou is north of the Huai River and also south of the Huai River. Jingzhou relies on mountains in the north, occupying Jing, and extends to Hengyang in the south. Yuzhou occupies Jing in the southwest and is north of the Yellow River. Liangzhou is east of Mount Hua and occupies the Black River in the west. Yongzhou is west of the Black River and occupies Dragon Gate in the east. The West River connects nine roads, has nine lakes, crosses nine mountains, and dredges nine rivers. Yao bestowed a dark jade tablet upon Yu, announcing his success. Shun recommended him to the world as his successor. Yu reigned for sixteen years (from Jiaxu year to Jiyou year, died during an eastern inspection to Kuaiji, at the age of one hundred, with the posthumous title of 'Received Abdication', his success was called Yu), called the year 'sui', and established the Yin month as the first month, composed the Great Xia music, and the funeral used pottery (made of burnt earth, at that time there was the Fangfeng clan, forty feet tall).
(Jiazi Year, Eighth Jiazi) Qi, son of Yu (mother transformed into stone, one said born from stone), ascended the throne in Guiwei year, reigned for nine years (one said ten years), held jiao di sacrifices to ancestors (di sacrificed to the Yellow Emperor, Wen Zu, jiao sacrificed to Gun, with Tian Zu as consort, Zu sacrificed to Zhuanxu, with Wen Zu as consort, Tai Zu, Zong sacrificed to Yu, father). Qi began to establish temples and tiao tan for sacrifices, Tai Zu Yu (two Zhao and two Mu) five temples.
(Jiazi Year, Ninth Jiazi) Tai Kang, son of Qi, ascended the throne in Renchen year, reigned for twenty-nine years.
Zhong Kang, brother of Tai Kang, ascended the throne in Xinyou year.
Di Xiang, son of Zhong Kang, moved the capital to Shangqiu, was killed by Hou Yi of Youqiong clan, who usurped his position, reigned for twenty-eight years. Hou Yi ascended the throne, and two years later was killed by his minister Han Zhuo. Han Zhuo killed Hou Yi and ascended the throne himself. Ten years later, he was killed by Xia minister Mi (the above three rulers, a total of forty years).
(Jiazi Year, Tenth Jiazi) Shao Kang, son of Xiang, mother was of the Youreng clan. Had one cheng of land, had one lv of people, was destroyed by Yao, returned to Yu's old capital, this is the restoration.
Ascended the throne in Guiwei year, reigned for forty-nine years (made ji zhou and mo jiu). Ning, son of Shao Kang, ascended the throne in Guimao year.
。治十七年。
槐(寧之子)庚申立。在位二十六年。
芒(槐之子)丙戌立。治十八年。
(甲子 十一) 泄(芒之子)甲辰立。在位十六年。
不降(泄之子)庚申即位。治五十九年。
扃(不降弟)己未立。在位二十一年。
(甲子 十二) 僅(扃之子)庚辰即位。治二十年。
孔甲(不降子。好事鬼神。淫亂。夏氏德衰。諸侯叛之)幸丑立。在位三十一年(湯王始生)。
(甲子 十三) 皋(孔甲之子)壬申立。治十一年。
發(皋之子)癸未即位。治十年(一云十一)。
桀(發之子。名履癸。嬖有施氏女曰未喜。淫湎暴虐荒色迷酒。峻宇雕牆民墜塗炭。以諫為妖。殺關龍逢焚黃圖)。
(甲子 十四) (二臣。大廢夏道。時有二日閉明晦自分。湯伐之放于南巢而死謚賊仁多殺曰桀)壬寅即位。都安邑。治五十二年。
凡十七代。通四百三十二年。
(十八) 殷 雷氏曰(降及殷湯外丙仲壬太甲沃丁太庚小甲雍已太戊仲丁外壬河亶甲祖乙祖辛沃甲祖丁南庚陽甲盤庚小辛小乙武丁祖庚祖甲廩辛庚丁武乙太丁帝乙。帝辛。王三十主。六百二九)。
(甲子 十五) 湯(姓子氏。其先高辛子契十四世孫。始
【現代漢語翻譯】 現代漢語譯本： 治世第十七年。 槐（寧之子）于庚申年即位，在位二十六年。 芒（槐之子）于丙戌年即位，治世十八年。 （甲子年 第十一年）泄（芒之子）于甲辰年即位，在位十六年。 不降（泄之子）于庚申年即位，治世五十九年。 扃（不降之弟）於己未年即位，在位二十一年。 （甲子年 第十二年）僅（扃之子）于庚辰年即位，治世二十年。 孔甲（不降之子，喜好鬼神，淫亂。夏朝的德行衰敗，諸侯背叛他）于辛丑年即位，在位三十一年（湯王開始出生）。 （甲子年 第十三年）皋（孔甲之子）于壬申年即位，治世十一年。 發（皋之子）于癸未年即位，治世十年（一說十一年）。 桀（發之子，名履癸，寵愛有施氏的女子名叫妹喜，沉溺於酒色，暴虐無道，荒淫無度，建造高大的宮殿，雕樑畫棟，百姓生活在水深火熱之中，把勸諫的人當作妖怪，殺了關龍逢，焚燒黃圖）。 （甲子年 第十四年）（二位大臣，大大地廢棄了夏朝的道統。當時出現兩個太陽，白天黑夜分辨不清。湯討伐他，把他流放到南巢而死，謚號為賊，認為他殺人太多，所以叫桀）于壬寅年即位，都城在安邑，治世五十二年。 總共十七代，歷時四百三十二年。 （第十八代）殷。雷氏說（從不降到殷湯，外丙、仲壬、太甲、沃丁、太庚、小甲、雍己、太戊、仲丁、外壬、河亶甲、祖乙、祖辛、沃甲、祖丁、南庚、陽甲、盤庚、小辛、小乙、武丁、祖庚、祖甲、廩辛、庚丁、武乙、太丁、帝乙、帝辛。總共有三十位君主，六百二十九年）。 （甲子年 第十五年）湯（姓子氏，他的先祖是高辛氏之子契的第十四代孫，開始……）
【English Translation】 English version: Year 17 of his reign. Huai (son of Ning) ascended the throne in the Gengshen year. He reigned for 26 years. Mang (son of Huai) ascended the throne in the Bingxu year. He reigned for 18 years. (Year Jiazi 11) Xie (son of Mang) ascended the throne in the Jiachen year. He reigned for 16 years. Bujiang (son of Xie) ascended the throne in the Gengshen year. He reigned for 59 years. Jiong (younger brother of Bujiang) ascended the throne in the Jiwei year. He reigned for 21 years. (Year Jiazi 12) Jin (son of Jiong) ascended the throne in the Gengchen year. He reigned for 20 years. Kongjia (son of Bujiang, fond of ghosts and spirits, licentious. The virtue of the Xia dynasty declined, and the feudal lords rebelled against him) ascended the throne in the Xinchou year. He reigned for 31 years (King Tang began to be born). (Year Jiazi 13) Gao (son of Kongjia) ascended the throne in the Renshen year. He reigned for 11 years. Fa (son of Gao) ascended the throne in the Guiwei year. He reigned for 10 years (one account says 11 years). Jie (son of Fa, named Lügui, favored a woman of the Shi clan named Meixi, indulged in wine and women, was tyrannical and cruel, extravagant and dissolute, built tall palaces and carved walls, causing the people to live in misery. He regarded those who remonstrated as monsters, killed Guan Longfeng, and burned the Huangtu). (Year Jiazi 14) (Two ministers greatly abolished the ways of the Xia dynasty. At that time, two suns appeared, and day and night were indistinguishable. Tang attacked him, exiled him to Nanchao, where he died. His posthumous title was 'Thief,' because he killed too many people, so he was called Jie) ascended the throne in the Renyin year. The capital was in Anyi. He reigned for 52 years. In total, there were 17 generations, lasting 432 years. (18th generation) Yin. Lei said (From Bujiang to Yin Tang, Waibing, Zhongren, Taijia, Woding, Taigeng, Xiaojia, Yongji, Taiwu, Zhongding, Wairen, Hedanjia, Zuyi, Zuxin, Wojia, Zuding, Nangeng, Yangjia, Pangeng, Xiaoxin, Xiaoyi, Wuding, Zugeng, Jia, Linxin, Gengding, Wuyi, Taiding, Diyi, Dixin. There were 30 rulers in total, for 629 years). (Year Jiazi 15) Tang (surname Zi, his ancestor was the 14th generation descendant of Qi, son of Gaoxin, began...)
祖[├/(咼-┌+乂)]為堯司徒官)王水德。都亳(今偃師縣即毅熟也)昭明○相土○昌生○曹圍○冥○振○微○報丁○報乙○報丙○主壬○主癸(生子履也)王名履(字天乙。以乙日生也。黃帝二十一代孫。其先契。母簡狄。吞于玄卵。剖背而生。契以玄鳥因子而生。故姓子氏。有改祝德及禽獸矣)夏桀不道。舉伊尹為相。伐之承祚。東征西怨南征北怨。大旱七年。自責六過燒身。乃雨。乙未立。大治十三年。壽一百歲建丑為正。號年曰祀(謚曰除虐去殘)代有彭祖(姓篯。名鏗。賢大夫也。壽八百歲。好述古事。謚曰彭祖)。
外丙(湯次子)治三年○仲壬(外丙弟)治四年。
太甲(湯長孫。太丁子。立而不明。伊尹放諸桐宮。三年悔過。復迎歸亳。政其位)治三十三年。立廟六([├/(咼-┌+乂)]二昭湯二穆)太甲郊祀祖宗(禘帝嚳文祖 郊冥配天祖 祖契 配文祖太祖 宗湯 父)太甲祀。
(甲子 十六) 沃丁(太甲子)辛巳立。治三十年(八年伊尹卒)。
太庚(沃丁弟)治三十年(一云二十五年。古今紀三十五年)。
(甲子 十七) 小甲(太庚子)治十七年(七年二月甲申朔起歷)。
雍己(小甲之弟殷道廢)治十二年。
(甲子 十
【現代漢語翻譯】 現代漢語譯本 祖[Jiǔ]（為堯的司徒官）是水德之王。都城在亳（今河南偃師縣，即毅熟）。昭明○相土○昌生○曹圍○冥○振○微○報丁○報乙○報丙○主壬○主癸（生了子履）。王名履（字天乙，因在乙日出生。是黃帝的第二十一代孫。他的先祖是契，母親簡狄吞食玄鳥卵后剖背而生。契因為玄鳥而生，所以姓子氏。他改變了祭祀的祝辭和祭品）。夏桀無道，舉用伊尹為相，討伐了他並繼承了王位。向東征討，東方人怨恨；向西征討，西方人怨恨；向南征討，南方人怨恨；向北征討，北方人怨恨。大旱七年，他自責六條過失，並以燒身的方式向上天請罪，於是天降甘霖。乙未年即位，大力治理國家十三年，享年一百歲，以建丑月為歲首，稱年為祀（謚號為除虐去殘）。他的時代有彭祖（姓篯[jiān]，名鏗[kēng]，是賢能的大夫，享年八百歲，喜歡講述古代的事情，謚號為彭祖）。
外丙（湯的次子）治理國家三年○仲壬（外丙的弟弟）治理國家四年。
太甲（湯的長孫，太丁的兒子。即位后不明事理，伊尹將他放逐到桐宮。三年後悔過，又被迎回亳，恢復了他的王位）治理國家三十三年。建立了六座廟（[Jiǔ]二座，昭湯二座，穆）。太甲祭祀祖宗（禘[dì]祭帝嚳[kù]和文祖，郊祭冥[míng]並以其配天祖，祖祭契[xiè]，以文祖太祖配祭，宗祭湯，父）。太甲進行祭祀。
（甲子 十六）沃丁（太甲的兒子）辛巳年即位，治理國家三十年（第八年伊尹去世）。
太庚（沃丁的弟弟）治理國家三十年（一說二十五年，《古今紀》記載為三十五年）。
（甲子 十七）小甲（太庚的兒子）治理國家十七年（第七年二月甲申朔開始使用曆法）。
雍己（小甲的弟弟，殷朝的道義開始衰敗）治理國家十二年。
【English Translation】 English version Zu [Jiǔ] (serving as Yao's Minister of Education) was a king of the Water Virtue. His capital was at Bo (present-day Yanshi County, also known as Yishu). Zhaoming ○ Xiangtu ○ Changsheng ○ Caowei ○ Ming ○ Zhen ○ Wei ○ Bao Ding ○ Bao Yi ○ Bao Bing ○ Zhu Ren ○ Zhu Gui (father of Zi Lü). The king's name was Lü (courtesy name Tianyi, born on an Yi day. He was the 21st generation descendant of the Yellow Emperor. His ancestor was Qi, whose mother Jiandi conceived by swallowing a dark bird's egg and was born by splitting her back. Qi was born because of the dark bird, hence the surname Zi. He changed the sacrificial prayers and offerings). Xia Jie was immoral, so he appointed Yi Yin as his minister, attacked him, and inherited the throne. He campaigned to the east, and the eastern people resented him; he campaigned to the west, and the western people resented him; he campaigned to the south, and the southern people resented him; he campaigned to the north, and the northern people resented him. There was a great drought for seven years, so he blamed himself for six faults and offered himself as a burnt offering, and then it rained. He ascended the throne in the year Yiwei and governed the country vigorously for thirteen years, living to be one hundred years old. He established Jianchou month as the beginning of the year and called the year Si (posthumous title: 'Remover of Tyranny and Destroyer of Cruelty'). In his era, there was Peng Zu (surname Jian, name Keng, a virtuous minister, lived to be eight hundred years old, and liked to recount ancient events, posthumous title: Peng Zu).
Waibing (Tang's second son) ruled for three years ○ Zhongren (Waibing's younger brother) ruled for four years.
Taijia (Tang's eldest grandson, Tai Ding's son. After ascending the throne, he was unwise, so Yi Yin exiled him to Tong Palace. After three years of repentance, he was welcomed back to Bo and restored to his throne) ruled for thirty-three years. He built six temples (two for [Jiǔ], two for Zhao Tang, and Mu). Taijia sacrificed to his ancestors (the Di sacrifice to Emperor Ku and Wen Zu, the suburban sacrifice to Ming and paired him with the Heavenly Ancestor, the ancestral sacrifice to Qi, paired with Wen Zu and Tai Zu, the ancestral sacrifice to Tang, and his father). Taijia performed sacrifices.
(Jiazi 16) Woding (Taijia's son) ascended the throne in the year Xin Si and ruled for thirty years (Yi Yin died in the eighth year).
Taigeng (Woding's younger brother) ruled for thirty years (one account says twenty-five years, the 'Ancient and Modern Records' says thirty-five years).
(Jiazi 17) Xiaojia (Taigeng's son) ruled for seventeen years (the calendar began to be used from the first day of the second month, Jiashen, in the seventh year).
Yongji (Xiaojia's younger brother, the morality of the Yin Dynasty began to decline) ruled for twelve years.
八) 太戊(雍己弟。初立不道。諸侯叛之。以伊尹子陟為相。殷道復興)治七十五年。
仲丁(太戊子自亳遷開封陳留)治一十七年(一云十一)。
(甲子 十九) 外壬(仲丁弟)治十五年○河亶甲(外壬弟復遷於相殷又衰)治九年。
祖乙(亶甲子又遷於耿。今河東皮氏縣。巫賢任職興)治一十九年。
(甲子 二十) 祖辛(乙之子)治十六年○沃甲(祖辛弟)治二十五年。
祖丁(沃甲兄祖辛弟)治二十五年○南庚(沃甲子)治二十九年。
陽甲(祖丁子)治十七年。
(甲子 二一) 盤庚(陽甲弟。改殷曰商。復遷都於亳)治十八年。
小辛(盤庚弟)治二十一年(殷道衰。百姓思先帝。作盤庚三篇)。
(甲子 二二) 小乙(小辛之弟)治二十二年。
武丁(小乙子。以傳說為相。修德佈政。天下咸歡。書曰。高宗諒闇三年君不言。禮云。三年之喪君不言。百官咸聽蒙宰)治五十九年。壽一百歲。廟號高宗。
(甲子 二三) 祖庚(武丁子)治七年○祖甲(祖庚弟商道廢)治十六年。
廩辛(祖甲子)治六年○庚丁(廩辛弟。遷於朝歌。今衛州界)治二十一年。
武乙(庚丁子。不道慢神虐民。獵河渭間。
【現代漢語翻譯】 現代漢語譯本 八) 太戊（Tai Wu，雍己（Yong Ji）之弟。起初即位時為政不善，諸侯紛紛背叛。後來任用伊尹（Yi Yin）的兒子陟（Zhi）為相，殷朝的國運再次興盛）在位七十五年。
仲丁（Zhong Ding，太戊（Tai Wu）之子，從亳（Bo）遷都到開封陳留（Kaifeng Chenliu））在位十七年（一說十一年）。
外壬（Wai Ren，仲丁（Zhong Ding）之弟）在位十五年。河亶甲（He Dan Jia，外壬（Wai Ren）之弟，又遷都到相（Xiang），殷朝再次衰落）在位九年。
祖乙（Zu Yi，亶甲（Dan Jia）之子，又遷都到耿（Geng），即今天的河東皮氏縣（Hedong Pishi County）。巫賢（Wu Xian）任職，殷朝再次興盛）在位十九年。
祖辛（Zu Xin，乙（Yi）之子）在位十六年。沃甲（Wo Jia，祖辛（Zu Xin）之弟）在位二十五年。
祖丁（Zu Ding，沃甲（Wo Jia）的兄長，祖辛（Zu Xin）的弟弟）在位二十五年。南庚（Nan Geng，沃甲（Wo Jia）之子）在位二十九年。
陽甲（Yang Jia，祖丁（Zu Ding）之子）在位十七年。
盤庚（Pan Geng，陽甲（Yang Jia）之弟，將殷（Yin）改名為商（Shang），再次遷都到亳（Bo））在位十八年。
小辛（Xiao Xin，盤庚（Pan Geng）之弟）在位二十一年（殷朝國運衰落，百姓思念先帝，創作了《盤庚》三篇）。
小乙（Xiao Yi，小辛（Xiao Xin）之弟）在位二十二年。
武丁（Wu Ding，小乙（Xiao Yi）之子，任用傳說（Yue）為相，修養德行，施行仁政，天下都感到歡欣。書上說：『高宗（Gao Zong）在諒闇（Liang An）三年期間不發號施令。』禮書上說：『三年之喪，君王不發號施令，百官都聽從冢宰（Meng Zai）的命令』）在位五十九年，享年一百歲，廟號高宗（Gao Zong）。
祖庚（Zu Geng，武丁（Wu Ding）之子）在位七年。祖甲（Zu Jia，祖庚（Zu Geng）之弟，商朝的國運衰敗）在位十六年。
廩辛（Lin Xin，祖甲（Zu Jia）之子）在位六年。庚丁（Geng Ding，廩辛（Lin Xin）之弟，遷都到朝歌（Zhaoge），即今天的衛州（Weizhou）境內）在位二十一年。
武乙（Wu Yi，庚丁（Geng Ding）之子，為政不善，怠慢神靈，虐待百姓，在黃河（He）和渭水（Wei）之間打獵。
【English Translation】 English version 8) Tai Wu (太戊, younger brother of Yong Ji 雍己. Initially, his rule was unjust, leading to rebellions among the feudal lords. Later, he appointed Zhi 陟, the son of Yi Yin 伊尹, as his minister, and the fortunes of the Yin dynasty revived) reigned for 75 years.
Zhong Ding (仲丁, son of Tai Wu 太戊, moved the capital from Bo 亳 to Kaifeng Chenliu 開封陳留) reigned for 17 years (some say 11 years).
Wai Ren (外壬, younger brother of Zhong Ding 仲丁) reigned for 15 years. He Dan Jia (河亶甲, younger brother of Wai Ren 外壬, moved the capital again to Xiang 相, and the Yin dynasty declined again) reigned for 9 years.
Zu Yi (祖乙, son of Dan Jia 亶甲, moved the capital again to Geng 耿, present-day Pishi County 皮氏縣 in Hedong 河東. With Wu Xian 巫賢 in office, the dynasty prospered again) reigned for 19 years.
Zu Xin (祖辛, son of Yi 乙) reigned for 16 years. Wo Jia (沃甲, younger brother of Zu Xin 祖辛) reigned for 25 years.
Zu Ding (祖丁, elder brother of Wo Jia 沃甲, younger brother of Zu Xin 祖辛) reigned for 25 years. Nan Geng (南庚, son of Wo Jia 沃甲) reigned for 29 years.
Yang Jia (陽甲, son of Zu Ding 祖丁) reigned for 17 years.
Pan Geng (盤庚, younger brother of Yang Jia 陽甲, changed the name of Yin 殷 to Shang 商, and moved the capital again to Bo 亳) reigned for 18 years.
Xiao Xin (小辛, younger brother of Pan Geng 盤庚) reigned for 21 years (The fortunes of the Yin dynasty declined, and the people missed the former emperors, so they composed the three chapters of 'Pan Geng' 盤庚).
Xiao Yi (小乙, younger brother of Xiao Xin 小辛) reigned for 22 years.
Wu Ding (武丁, son of Xiao Yi 小乙, appointed Yue 傳說 as his minister, cultivated virtue, and implemented benevolent governance, and the whole world rejoiced. The Book says: 'Gao Zong 高宗 did not speak during the three years of mourning (Liang An 諒闇).' The Book of Rites says: 'During the three years of mourning, the ruler does not issue commands, and all officials listen to the orders of the chief minister (Meng Zai 蒙宰)') reigned for 59 years, living to be 100 years old, and his temple name was Gao Zong 高宗.
Zu Geng (祖庚, son of Wu Ding 武丁) reigned for 7 years. Zu Jia (祖甲, younger brother of Zu Geng 祖庚, the fortunes of the Shang dynasty declined) reigned for 16 years.
Lin Xin (廩辛, son of Zu Jia 祖甲) reigned for 6 years. Geng Ding (庚丁, younger brother of Lin Xin 廩辛, moved the capital to Zhaoge 朝歌, present-day Weizhou 衛州) reigned for 21 years.
Wu Yi (武乙, son of Geng Ding 庚丁, was unjust, neglected the gods, and oppressed the people, and hunted between the Yellow River (He 河) and the Wei River (Wei 渭).
暴雷震死)治四年。
(甲子 二四) 太丁(武乙子)治三年○帝乙(太丁子商道衰)治三十七年。
(甲子 二五) 紂辛。一名受(帝乙之子。微子啟弟。啟之母賤。在朝不得嗣位。辛母正後。承祚不道。內嬖妲己。外用惡來。設酒池肉林糟丘。使男女裸形相逐其間。作長夜宮。計一百二十日為一晝夜。制炮烙刑熱熨斗。衣寶玉衣剖賢人之心。斫朝涉之脛。諸侯叛亂。武王克之。以衣矇頭。赴火而死)治三十一年(謚曰殘義損善曰紂)殷有三仁(箕子微子叔比干也)丁位即位。
凡三十主通六百二十九年。
周 雷氏曰(下迨有周文武成康昭穆共懿孝夷厲宣幽槜平桓莊僖惠襄頃匡定簡靈景悼敬元貞哀考威烈安夷顯聖慎靚赧歸。秦王三十。七八百六七)。
(十九 甲子 二六) 文王(姓姬氏至武王都於鎬。今京兆)王木德。其先起於後稷(帝嚳之妃姜嫄。履大人跡而生。多有異相。棄之厄巷。牛馬不踐。移山獸育。置水禽養。復收而育。故名棄姓。好種植事。堯為稷官。功封于邰。曰后稷也)不窋○鞠○公劉○慶節○皇仆○差弗○毀渝○公非○高圉○亞圉○公祖類○太王亶父(一曰古公)生三子太伯虞仲季歷(文王父也。初國於豳。古公遷於岐伯仲知古公欲立季歷以傳昌。乃
【現代漢語翻譯】 現代漢語譯本 （暴雷震死）在位四年。
（甲子 二四）太丁（武乙之子）在位三年。帝乙（太丁之子，商朝開始衰落）在位三十七年。
（甲子 二五）紂辛，一名受（帝乙之子，微子啟的弟弟。因為微子啟的母親地位卑賤，所以在朝中不能繼承王位。紂辛的母親是正後，但他繼承王位后不遵循正道，對內寵愛妲己，對外任用惡來。設定酒池肉林，堆積如山的酒糟。讓男女赤身裸體在其中追逐嬉戲。建造長夜宮，計算一百二十日為一晝夜。製造炮烙之刑和熱熨斗。剖開賢人的心，砍斷早晨渡河人的小腿。諸侯紛紛叛亂，武王攻克了他，他用衣服矇住頭，跳入火中而死）在位三十一年（謚號為殘義損善曰紂）。殷朝有三位仁人（箕子、微子、叔比干）。太丁即位。
總計三十位君主，共六百二十九年。
周 雷氏說（下至有周文王、武王、成王、康王、昭王、穆王、共王、懿王、孝王、夷王、厲王、宣王、幽王、槜王、平王、桓王、莊王、僖王、惠王、襄王、頃王、匡王、定王、簡王、靈王、景王、悼王、敬王、元王、貞定王、哀王、考王、威烈王、安王、夷王、顯王、慎靚王、赧王、歸王。秦王三十。七八百六七）。
（十九 甲子 二六）文王（姓姬氏，到武王時都城在鎬，即現在的京兆）是木德。他的先祖起源於后稷（帝嚳的妃子薑嫄，踩了巨人的腳印而生，有很多奇異的相貌。將他拋棄在狹窄的巷子里，牛馬都不踐踏他，山上的野獸哺育他，放置在水邊禽鳥餵養他，又收回來養育，所以名叫棄，姓姬。喜歡種植農作物。堯讓他擔任稷官，因功封于邰，稱為后稷）不窋。鞠。公劉。慶節。皇仆。差弗。毀渝。公非。高圉。亞圉。公祖類。太王亶父（一說古公）生了三個兒子：太伯、虞仲、季歷（文王的父親。最初在豳建立國家，古公遷到岐山，太伯、虞仲知道古公想要立季歷來傳位給昌，於是......）
【English Translation】 English version (Struck dead by thunder) Reigned for four years.
(Jiazi 24) Tai Ding (son of Wu Yi) reigned for three years. Di Yi (son of Tai Ding, the Shang dynasty began to decline) reigned for thirty-seven years.
(Jiazi 25) Zhou Xin, also known as Shou (son of Di Yi, younger brother of Wei Zi Qi. Because Wei Zi Qi's mother was of low status, he could not inherit the throne in the court. Zhou Xin's mother was the empress, but he did not follow the right path after inheriting the throne, favoring Da Ji internally and employing E Lai externally. He set up wine pools and meat forests, and piles of distiller's grains. He made men and women chase each other naked in them. He built the Long Night Palace, calculating one hundred and twenty days as one day and night. He created the torture of branding and hot irons. He cut open the hearts of virtuous people and cut off the shins of those who crossed the river in the morning. The feudal lords rebelled, and King Wu conquered him. He covered his head with clothes and jumped into the fire to die) Reigned for thirty-one years (his posthumous title was 'Cruel and Harmful', called Zhou). The Yin dynasty had three benevolent men (Ji Zi, Wei Zi, and Shu Bi Gan). Tai Ding ascended the throne.
In total, there were thirty rulers, totaling six hundred and twenty-nine years.
The Lei clan of Zhou said (down to the Zhou dynasty, there were King Wen, King Wu, King Cheng, King Kang, King Zhao, King Mu, King Gong, King Yi, King Xiao, King Yi, King Li, King Xuan, King You, King Zui, King Ping, King Huan, King Zhuang, King Xi, King Hui, King Xiang, King Qing, King Kuang, King Ding, King Jian, King Ling, King Jing, King Dao, King Jing, King Yuan, King Zhen, King Ai, King Kao, King Wei, King An, King Yi, King Xian, King Shen, King Nan, King Gui. The King of Qin was thirty. Seven, eight hundred and sixty-seven).
(19 Jiazi 26) King Wen (surname Ji, the capital was at Hao during the reign of King Wu, now Jingzhao) was of the Wood Virtue. His ancestors originated from Hou Ji (Jiang Yuan, the concubine of Emperor Ku, gave birth after stepping on the footprint of a giant, and had many strange appearances. He was abandoned in a narrow alley, but cattle and horses did not trample him, and wild animals in the mountains nurtured him, and he was placed by the water and birds fed him, and then he was taken back and raised, so he was named Qi, and his surname was Ji. He liked to plant crops. Yao made him the official of Ji, and he was enfeoffed in Tai for his merits, called Hou Ji) Bu Ku. Ju. Gong Liu. Qing Jie. Huang Pu. Cha Fu. Hui Yu. Gong Fei. Gao Yu. Ya Yu. Gong Zu Lei. Tai Wang Dan Fu (also known as Gu Gong) had three sons: Tai Bo, Yu Zhong, and Ji Li (the father of King Wen. He first established the state in Bin, and Gu Gong moved to Mount Qi. Tai Bo and Yu Zhong knew that Gu Gong wanted to establish Ji Li to pass the throne to Chang, so...)
奔荊蠻。果立歷以傳昌也。古今記世紀有異於史記。)王名昌(季歷子。一名大王。少子都豐為紂西伯。大有賢德)在位五十年(壽九十七。謚忠信接禮曰文)重八卦之爻為周易<
(甲子 二七) 伯夷叔齊(姓墨。孤竹君子)聞西伯善養老。歸之(虞芮有爭愬于西伯。又請紂去炮烙之刑)。
(二十) 武王發(文王子周公兄)既立。以太公望為師。周公旦為輔。
【現代漢語翻譯】
現代漢語譯本
奔向荊蠻之地。確實確立了曆法以傳承昌盛。古今記載世紀的方式與《史記》有所不同。) 王名昌（Ji Li的兒子，又名大王，小兒子在都城豐邑，是商紂王的西伯，擁有極大的賢德）在位五十年（享年九十七歲，謚號為忠信接禮曰文），將八卦的爻重疊為《周易》。<
（甲子 二十七）伯夷（Bo Yi）、叔齊（Shu Qi）（姓墨，孤竹國君的兒子）聽聞西伯善於贍養老人，便歸附了他（虞國和芮國有人發生爭端，向西伯請求裁決，又請求紂王廢除炮烙之刑）。
（二十）武王發（Wu Wang Fa）（文王的兒子，周公的哥哥）即位后，任用太公望（Tai Gong Wang）為師，周公旦（Zhou Gong Dan）為輔。
【English Translation】
English version
Fled to the lands of Jingman. Indeed, he established the calendar to pass on prosperity. The ways of recording centuries in ancient and modern times differ from those in the 'Records of the Grand Historian'.) King Chang (son of Ji Li, also known as Da Wang, whose youngest son was in the capital of Fengyi, the Count of the West under King Zhou of Shang, possessing great virtue) reigned for fifty years (living to the age of ninety-seven, with the posthumous title of Zhongxin Jieli Yue Wen), he重ねd the lines of the eight trigrams into the 'Book of Changes'. <
(Jiazi 27) Bo Yi (surname Mo, son of the ruler of Guzhu) and Shu Qi (surname Mo, son of the ruler of Guzhu) heard that the Count of the West was good at providing for the elderly, so they returned to him (the people of Yu and Rui had a dispute and asked the Count of the West to adjudicate, and also requested King Zhou to abolish the punishment of branding).
(20) King Wu Fa (son of King Wen, brother of the Duke of Zhou), after ascending the throne, appointed Tai Gong Wang as his teacher and the Duke of Zhou Dan as his assistant.
召畢之徒為左右。同謀伐紂。起兵洧水。諸侯不期會者八百。皆云。紂可伐矣。戊午日兵臨孟津。癸亥夜陳于商郊。甲子戰于牧野。前徒倒戈血流漂杵。既克殷。大定天下(歸馬華山之陽。放牛桃林之下)倒載干戈。在位七年(壽九十三。葬于鎬。謚克定禍亂曰武)禮曰。天下有王。分地建國置都立邑(古制。王畿千里。公百里。侯七十里。伯子男各五十里。不及曰附庸。周置王畿千里。公五百里。侯四百里。伯三百里。子二百里。男一百里。不及曰附庸)葬之以翣(世本曰。武王作翣。其形如扇。置墻以飾棺)乙卯立。建子為正。
十四國諸侯(隨王代封各出其次)雷氏曰(鄭宋晉吳衛秦齊魯陳杞曹蔡燕召楚蠻。諸侯十四)。
吳太伯(太王子。與弟虞仲奔于荊蠻。斷髮文身示不可用。以辟季歷。荊人立為君。號曰勾。吳。武王克殷。封章為吳章。至壽夢十九世稱王夢生四子。次曰季扎。大有賢德。欲立扎。扎讓兄諸礬。吳人同立扎。扎又舍之。至余祭立封扎于延陵。自太伯至夫差。二十五世。越王勾踐滅之。周章至夫差。二十一君。六百五十五年。敬王時也)列子曰。昔吳太宰問孔子曰(夫子聖者與。曰丘博識強記。非聖人也。三王聖者與。曰三王善用智勇。聖非丘所知。五帝聖者與。曰五帝善用仁
【現代漢語翻譯】 現代漢語譯本 召集商朝舊部作為左右翼，一同謀劃討伐紂王。在洧水起兵，沒有事先約定的諸侯卻有八百之多前來會合，都說：『紂王可以討伐了！』戊午日，軍隊抵達孟津。癸亥夜，在商朝郊外佈陣。甲子日，在牧野決戰，前鋒部隊倒戈，血流成河，可以漂起木杵。攻克殷都后，大致安定了天下（將戰馬放歸華山南面，將耕牛放牧于桃林原野），將兵器倒置，表示不再使用。在位七年（享年九十三歲，葬于鎬京，謚號為『武』，意為『平定禍亂』）。《禮記》記載：『天下有天子，分封土地，建立國家，設定都城和邑地（古代制度，天子都城千里，公爵百里，侯爵七十里，伯、子、男爵各五十里，不足的稱為附庸。周朝設定天子都城千里，公爵五百里，侯爵四百里，伯爵三百里，子爵二百里，男爵一百里，不足的稱為附庸）。』用翣裝飾棺材（《世本》記載，武王制作了翣，形狀像扇子，放置在墻壁上用來裝飾棺材）。乙卯年即位，以建子月為正月。
十四個諸侯國（跟隨周王室世代分封，各有其次序）雷氏記載（鄭、宋、晉、吳、衛、秦、齊、魯、陳、杞、曹、蔡、燕、召、楚、蠻，共十四個諸侯國）。
吳太伯（太王之子，與弟弟虞仲逃奔到荊蠻之地，剪短頭髮，在身上刺花紋，表示不能被任用，以此來避讓季歷。荊蠻人擁立他為君主，稱號為『勾吳』。武王攻克殷都后，封周章為吳章。到壽夢時，已傳十九世，壽夢自稱王，生了四個兒子，其中次子名叫季扎，非常有賢德，想要立他為繼承人，季扎卻讓位給哥哥諸樊。吳國人共同擁立季扎，季扎又推辭了。到余祭即位時，封季扎于延陵。從太伯到夫差，共二十五世。越王勾踐滅亡了吳國。從周章到夫差，共二十一位君主，六百五十五年，在周敬王時期）。《列子》記載，過去吳國太宰問孔子說（『先生是聖人嗎？』孔子說：『我博學強記，但不是聖人。』『三王是聖人嗎？』孔子說：『三王善於運用智慧和勇敢，聖人不是我所能瞭解的。』『五帝是聖人嗎？』孔子說：『五帝善於運用仁德』
【English Translation】 English version He summoned the remaining followers of the Shang dynasty to serve as his left and right wings, and together they plotted to attack Zhou (紂, the last king of the Shang dynasty). They raised an army at the Wei River (洧水), and eight hundred lords, who had not been pre-arranged, gathered, all saying, 'Zhou can be attacked!' On the day of Wuwu (戊午), the army arrived at Mengjin (孟津). On the night of Guihai (癸亥), they arrayed their troops on the outskirts of the Shang capital. On the day of Jiazi (甲子), they fought at Muye (牧野). The vanguard troops turned their spears against their own side, and the blood flowed so heavily that it could float pestles. After conquering Yin (殷, another name for the Shang dynasty), he largely pacified the realm (returning the horses to the south of Mount Hua (華山), and releasing the cattle to graze in the fields of Taolin (桃林)). He inverted the weapons, signifying that they would no longer be used. He reigned for seven years (living to the age of ninety-three, and was buried in Hao (鎬), with the posthumous title 'Wu (武),' meaning 'to quell disorder'). The Book of Rites (禮記) states: 'The realm has a king, who divides the land, establishes states, and sets up capitals and towns (according to the ancient system, the king's domain was a thousand li, the duke's a hundred li, the marquis's seventy li, and the earl's, viscount's, and baron's each fifty li; those who fell short were called vassals. The Zhou dynasty set the king's domain at a thousand li, the duke's at five hundred li, the marquis's at four hundred li, the earl's at three hundred li, the viscount's at two hundred li, and the baron's at one hundred li; those who fell short were called vassals).' The coffin was adorned with 'shai (翣)' (the 'Shi Ben (世本)' states that King Wu made the 'shai,' which was shaped like a fan and placed on the walls to decorate the coffin). He ascended the throne in the year of Yimao (乙卯), and established the month of Jianzi (建子) as the first month.
Fourteen feudal lords (who were enfeoffed by the Zhou dynasty in successive generations, each with their own order) are recorded by the Lei clan (雷氏): Zheng (鄭), Song (宋), Jin (晉), Wu (吳), Wei (衛), Qin (秦), Qi (齊), Lu (魯), Chen (陳), Qi (杞), Cao (曹), Cai (蔡), Yan (燕), Zhao (召), Chu (楚), and Man (蠻), totaling fourteen feudal lords.
Taibo of Wu (吳太伯, the eldest son of King Tai (太王), fled with his younger brother Yuzhong (虞仲) to the lands of the Jing barbarians (荊蠻), cutting their hair and tattooing their bodies to show that they could not be employed, in order to yield the throne to Jili (季歷). The Jing barbarians established him as their ruler, with the title 'Gou Wu (勾吳).' After King Wu conquered Yin, he enfeoffed Zhou Zhang (周章) as the lord of Wu. By the time of Shou Meng (壽夢), nineteen generations had passed, and Shou Meng proclaimed himself king, fathering four sons, the second of whom was named Jizha (季扎), who possessed great virtue. Shou Meng wished to establish him as his heir, but Jizha yielded the throne to his elder brother Zhufan (諸樊). The people of Wu jointly established Jizha, but Jizha again declined. When Yu Ji (余祭) ascended the throne, he enfeoffed Jizha at Yanling (延陵). From Taibo to Fucha (夫差), there were twenty-five generations. King Goujian of Yue (越王勾踐) destroyed the state of Wu. From Zhou Zhang to Fucha, there were twenty-one rulers, spanning six hundred and fifty-five years, during the reign of King Jing of Zhou (周敬王)). The 'Liezi (列子)' records that the Grand Tutor of Wu (吳太宰) once asked Confucius (孔子), 'Is the Master a sage?' Confucius replied, 'I am learned and have a strong memory, but I am not a sage.' 'Were the Three Kings (三王) sages?' Confucius replied, 'The Three Kings were skilled in using wisdom and courage, but a sage is beyond my understanding.' 'Were the Five Emperors (五帝) sages?' Confucius replied, 'The Five Emperors were skilled in using benevolence.'
信。聖則非丘所知。三皇聖者與。曰三皇善用時政。聖則丘弗知。太宰嚭駭曰。然則孰為聖者與。夫子有間動容而對曰。西方有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉)。
齊太公望(亦名呂尚。東海人也。本姓姜氏。其先佐禹治水有功封于呂。文王卜得飛熊之兆。獵渭而會。曰吾望子久矣。因名呂望。一名武師。伐紂。亦名尚父。封于營丘。今青州臨淄也。至小白稱桓公。始霸。自太公下。丁公呂伋乙公癸公哀公胡公獻公武公厲公文公成公莊公釐公襄公桓公孝公昭公懿公惠公傾公靈公莊公景公儒子悼公簡公平公宣公康為田和篡滅。共三十君七百四十七年。當週安王十七年也)管仲鮑叔甯戚晏子之徒(景公之前後也)。
陳胡公滿(有虞之後。姓媯氏。昔舜為庶人。堯妻二女居於媯妠因以為姓。武王克殷。乃求舜后。得滿。封于陳以奉舜祀。是為胡公。自胡公下。申桓孝慎幽厘武英平文桓厲莊宣穆共靈成哀惠懷湣。二十三君。六百五十三年。敬王四十一年。為楚滅之也)。
祀東樓公(夏禹之後。殷時或封或絕。武王克殷于祀陳留。雍丘縣是也。自東樓公。至簡公春。一十九君。五百三十九年。定王二十四年楚惠滅之)。
曹叔振鐸(文王第六子。武王弟。封之
【現代漢語翻譯】 現代漢語譯本：孔子說：『我相信聖人所遵循的法則不是我所能理解的。』太宰嚭問：『那麼三皇是聖人嗎？』孔子回答說：『三皇善於運用當時的政事，至於是否為聖人，我就不清楚了。』太宰嚭驚訝地說：『那麼誰才是聖人呢？』孔子稍微動容，回答說：『西方有聖人，他們不用治理國家，國家也不會混亂；他們不用發號施令，人民也會自然信服；他們不用教化，人民也會自然遵循。他們的德行廣大無邊，人民無法用言語來形容。』 齊國的太公望（也叫呂尚，東海人。原本姓姜，他的祖先輔佐禹治水有功，被封在呂地。周文王占卜得到飛熊的徵兆，在渭水邊打獵時與他相遇，說：『我盼望您很久了。』因此命名為呂望，也叫武師，輔佐武王伐紂，也叫尚父，被封在營丘，就是現在的青州臨淄。到齊小白即位為桓公時，開始稱霸。從太公開始，經歷了丁公呂伋、乙公、癸公、哀公、胡公、獻公、武公、厲公、文公、成公、莊公、厘公、襄公、桓公、孝公、昭公、懿公、惠公、傾公、靈公、莊公、景公、儒子、悼公、簡公、平公、宣公、康公，最終被田和篡奪王位。共三十位君主，七百四十七年。在周安王十七年時被篡位）。管仲、鮑叔、甯戚、晏子等人都是景公前後的賢臣。 陳國的胡公滿（有虞氏的後代，姓媯。過去舜還是平民的時候，堯帝把兩個女兒嫁給他，居住在媯水邊，因此以媯為姓。周武王滅殷后，尋找舜的後代，找到了滿，封他在陳地，用來祭祀舜。他就是胡公。從胡公開始，經歷了申公、桓公、孝公、慎公、幽公、厘公、武公、英公、平公、文公、桓公、厲公、莊公、宣公、穆公、共公、靈公、成公、哀公、惠公、懷公、湣公。共二十三位君主，六百五十三年。在周敬王四十一年時，被楚國滅亡）。 祀國的東樓公（夏禹的後代。殷朝時有時被封，有時被廢。周武王滅殷后，在祀地陳留，也就是雍丘縣，重新分封。從東樓公開始，到簡公春為止，共十九位君主，五百三十九年。在周定王二十四年時，被楚惠王滅亡）。 曹叔振鐸（周文王的第六個兒子，周武王的弟弟，被封在曹地）
【English Translation】 English version: Confucius said, 'I believe the principles followed by the sages are beyond my understanding.' Taizai Pi asked, 'Then, were the Three Sovereigns sages?' Confucius replied, 'The Three Sovereigns were good at using the political affairs of their time, but as for whether they were sages, I am not sure.' Taizai Pi said in surprise, 'Then who are the sages?' Confucius, with a slight change in expression, replied, 'In the West, there are sages who do not govern, yet the country is not in chaos; they do not speak, yet the people naturally trust them; they do not transform, yet the people naturally follow them. Their virtue is vast and boundless, and the people cannot describe it in words.' Tai Gong Wang (also known as Lü Shang, from the East Sea. Originally surnamed Jiang, his ancestor assisted Yu in controlling the floods and was enfeoffed in Lü. King Wen of Zhou divined the omen of the Flying Bear and met him while hunting by the Wei River, saying, 'I have been waiting for you for a long time.' Therefore, he was named Lü Wang, also known as Wu Shi, assisted King Wu in conquering Zhou, also known as Shang Fu, and was enfeoffed in Yingqiu, which is now Linzi in Qingzhou. When Qi Xiaobai ascended the throne as Duke Huan, he began to dominate. From Tai Gong onwards, there were Duke Ding Lü Ji, Duke Yi, Duke Gui, Duke Ai, Duke Hu, Duke Xian, Duke Wu, Duke Li, Duke Wen, Duke Cheng, Duke Zhuang, Duke Li, Duke Xiang, Duke Huan, Duke Xiao, Duke Zhao, Duke Yi, Duke Hui, Duke Qing, Duke Ling, Duke Zhuang, Duke Jing, Ru Zi, Duke Dao, Duke Jian, Duke Ping, Duke Xuan, and Duke Kang, who was eventually usurped by Tian He. A total of thirty rulers, seven hundred and forty-seven years. Usurped in the seventeenth year of King An of Zhou). Guan Zhong, Bao Shu, Ning Qi, Yan Zi, and others were all virtuous ministers before and after Duke Jing. Duke Hu of Chen (a descendant of Youyu, surnamed Gui. In the past, when Shun was still a commoner, Emperor Yao married his two daughters to him, and they lived by the Gui River, hence the surname Gui. After King Wu of Zhou destroyed Yin, he sought Shun's descendants and found Man, enfeoffing him in Chen to worship Shun. He was Duke Hu. From Duke Hu onwards, there were Duke Shen, Duke Huan, Duke Xiao, Duke Shen, Duke You, Duke Li, Duke Wu, Duke Ying, Duke Ping, Duke Wen, Duke Huan, Duke Li, Duke Zhuang, Duke Xuan, Duke Mu, Duke Gong, Duke Ling, Duke Cheng, Duke Ai, Duke Hui, Duke Huai, and Duke Min. A total of twenty-three rulers, six hundred and fifty-three years. Destroyed by Chu in the forty-first year of King Jing of Zhou). Duke Donglou of Si (a descendant of Xia Yu. Sometimes enfeoffed and sometimes abolished during the Yin Dynasty. After King Wu of Zhou destroyed Yin, he re-enfeoffed in Si Chenliu, which is Youqiu County. From Duke Donglou to Duke Jian Chun, there were nineteen rulers in total, five hundred and thirty-nine years. Destroyed by King Hui of Chu in the twenty-fourth year of King Ding of Zhou). Cao Shu Zhenduo (the sixth son of King Wen of Zhou, the younger brother of King Wu of Zhou, was enfeoffed in Cao)
于曹。今濟陽定陶縣也。至伯陽。好田弋。怠政而亡。后曹伯背晉于宋。自振鐸下。太伯仲君宮伯孝伯夷伯幽公戴伯惠伯顧伯穆公桓莊僖昭共文宣成武平悼襄隱靖伯陽。二十六世。六百四十五年。敬王三十三年。為宋景公滅之也)。
蔡叔度(文王第五子。武王弟。克殷后。封叔鮮于管。封度于蔡。使二相紂子武庚。一名祿父。治殷余民。自度至侯齊。二十七君。五百二十七年。當定王時。為楚滅之)。
魯周公旦(文王第四子。武王克殷。封少昊之墟。今兗州仙源縣也。公不就。留佐武王。武王崩后輔成王。使子伯禽代就於魯。公誡曰。我文王子。武王弟。成王叔。于天下亦不賤矣。然我一沐三握髮。一食三吐哺。起以待士。恐失天下賢人。子之魯。母以國驕人。伯禽受命于魯。自伯禽下。考煬幽魏厲獻真武懿伯御孝惠隱桓莊閔僖文宣成襄昭定哀悼元穆共康景平文傾。三十四君。九百一十五年。至秦莊襄元年楚考烈王滅之○隱公春秋始哀公卒。哀公十六年孔子卒)。
燕召公奭(與周同姓。武王克殷。封于燕。成王時。召為三公。主陜西。甚得兆民之意。巡行鄉邑。有甘棠樹。決獄其下。召卒民思伯。不敢伐之。作甘棠詩焉。自公之下。元世王惠侯厘傾哀鄭繆宣桓莊襄桓宣昭武文懿惠悼元平簡獻
【現代漢語翻譯】 現代漢語譯本 于(曹，今位於濟陽定陶縣)。傳至伯陽，因喜好田獵和軍事，荒廢政事而亡國。後來曹伯背叛晉國投靠宋國。從振鐸開始，歷經太伯、仲君、宮伯、孝伯、夷伯、幽公、戴伯、惠伯、顧伯、穆公、桓公、莊公、僖公、昭公、共公、文公、宣公、成公、武公、平公、悼公、襄公、隱公、靖伯、陽，共二十六世，六百四十五年。在敬王三十三年，被宋景公所滅。
蔡叔度(文王第五子，武王之弟。攻克殷后，封叔鮮于管，封叔度于蔡，讓二人輔佐紂王的兒子武庚，又名祿父，治理殷朝遺民。從蔡叔度到侯齊，共二十七位君主，五百二十七年。在定王時期，被楚國滅亡)。
魯周公旦(文王第四子，武王攻克殷后，封于少昊的故墟，今兗州仙源縣。周公沒有前去就封，留在朝中輔佐武王。武王去世后，輔佐成王，讓他的兒子伯禽代替他前往魯國就封。周公告誡伯禽說：『我是文王的兒子，武王的弟弟，成王的叔叔，在天下也算地位不低了。但我還是一沐三握髮，一食三吐哺，起身等待賢士，唯恐失去天下的賢人。你到了魯國，不要因為國家而驕傲待人。』伯禽接受命令前往魯國。從伯禽開始，歷經考公、煬公、幽公、魏公、厲公、獻公、真公、武公、懿公、伯御、孝公、惠公、隱公、桓公、莊公、閔公、僖公、文公、宣公、成公、襄公、昭公、定公、哀公、悼公、元公、穆公、共公、康公、景公、平公、文公、傾公，共三十四位君主，九百一十五年。到秦莊襄王元年，被楚考烈王所滅。隱公時期，《春秋》開始記載，哀公時期結束。哀公十六年，孔子去世)。
燕召公奭(與周王同姓。武王攻克殷后，封于燕。成王時期，召公擔任三公，主管陜西地區，深得百姓的擁戴。他巡行鄉間，在甘棠樹下決斷案件。召公去世后，百姓思念他，不敢砍伐那棵甘棠樹，創作了《甘棠》這首詩。從召公開始，歷經元公、世王、惠侯、厘侯、傾侯、哀侯、鄭侯、繆侯、宣侯、桓侯、莊侯、襄公、桓公、宣公、昭公、武公、文公、懿公、惠公、悼公、元公、平公、簡公、獻公
【English Translation】 English version Yu (Cao, now located in Dingtao County, Jiyang). It passed down to Boyang, who lost the country due to his fondness for hunting and military affairs, neglecting governance. Later, the Earl of Cao betrayed Jin and turned to Song. Starting from Zhenduo, it went through Taibo, Zhongjun, Gongbo, Xiaobo, Yibo, Yougong, Daibo, Huibo, Gubo, Mugong, Huangong, Zhuanggong, Xigong, Zhaogong, Gonggong, Wengong, Xuangong, Chenggong, Wugong, Pinggong, Daogong, Xianggong, Yingong, Jingbo, and Yang, totaling twenty-six generations and six hundred and forty-five years. In the thirty-third year of King Jing, it was destroyed by Duke Jing of Song.
Cai Shudu (the fifth son of King Wen, the younger brother of King Wu. After conquering Yin, he enfeoffed Shu Xian in Guan and Shudu in Cai, ordering them to assist Wu Geng, also known as Lufu, the son of King Zhou, in governing the remaining people of Yin. From Cai Shudu to Marquis Qi, there were twenty-seven rulers, totaling five hundred and twenty-seven years. During the time of King Ding, it was destroyed by the State of Chu).
Lu Duke Zhou of Zhou (the fourth son of King Wen. After King Wu conquered Yin, he was enfeoffed in the ruins of Shaohao, now Xianyuan County in Yanzhou. Duke Zhou did not go to his fief but stayed to assist King Wu. After King Wu passed away, he assisted King Cheng, sending his son Bo Qin to take his place in Lu. Duke Zhou warned Bo Qin, saying, 'I am the son of King Wen, the brother of King Wu, and the uncle of King Cheng, which is not a low position in the world. However, I still wash my hair three times and grasp it, and spit out food three times during a meal, getting up to wait for worthy men, fearing that I will lose the worthy men of the world. When you go to Lu, do not be arrogant to others because of the state.' Bo Qin accepted the order and went to Lu. From Bo Qin onwards, it went through Kaogong, Yanggong, Yougong, Weigong, Ligong, Xiangong, Zhengong, Wugong, Yigong, Boyu, Xiaogong, Huigong, Yingong, Huangong, Zhuanggong, Mingong, Xigong, Wengong, Xuangong, Chenggong, Xianggong, Zhaogong, Dinggong, Aigong, Daogong, Yuangong, Mugong, Gonggong, Kanggong, Jinggong, Pinggong, Wengong, and Qinggong, totaling thirty-four rulers and nine hundred and fifteen years. In the first year of King Zhuangxiang of Qin, it was destroyed by King Kaolie of Chu. The 'Spring and Autumn Annals' began recording during the time of Duke Yin and ended during the time of Duke Ai. Confucius passed away in the sixteenth year of Duke Ai).
Yan Duke Zhao of Shao (shared the same surname as the Zhou kings. After King Wu conquered Yin, he was enfeoffed in Yan. During the time of King Cheng, Duke Zhao served as one of the Three Dukes, in charge of the Shaanxi region, and was deeply loved by the people. He patrolled the countryside and judged cases under the sweet pear tree (Gantang tree). After Duke Zhao passed away, the people missed him and did not dare to cut down that Gantang tree, composing the poem 'Gantang'. From Duke Zhao onwards, it went through Yuangong, Shiwang, Huihou, Lihou, Qinghou, Aihou, Zhenghou, Miuhou, Xuanhou, Huanhou, Zhuanghou, Xianggong, Huangong, Xuangong, Zhaogong, Wugong, Wengong, Yigong, Huigong, Daogong, Yuangong, Pinggong, Jiangong, Xian gong
孝成湣厘桓文易王子噲昭惠武成孝今喜。三十七君。八百九十四年。秦始皇滅之)。
(二十一) 成王誦(武王子都於洛)年十三即位。周公攝政。制禮作樂。天下和睦。七年歸政于王。卜世三十。卜年七百。治四十七年。周公定君臣禮樂成王褒之。制三公(太師太傅太保)九卿(一太常主音樂。二光祿主酒饌。三大理主刑律。四宗正主皇親。五太府主庫藏。六司農主種植。七鴻臚主蕃客。八太僕主車馬。九衛尉主敷設)二十七大夫(九品各三)八十一元士。重定五刑立七廟制。禮曰(王制。天子七廟。三昭三穆與太祖之廟而七。注曰。此周制。七廟太祖及文武二祧與清廟四七。太祖社稷也。昭明也。察下為義。穆肅也。敬上為義。太祖居西面東。三昭面南。三穆面北。凡穆主藏文廟。昭主藏武廟。有禱出主祭于壇。文武二祧朝享之。皆四孟月○五代祖主藏之於祧有禱則出遷祭之。無禱乃止矣)。
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祭法曰(凡祭有四。春祭曰𧘑薄也。夏祭曰禘弟也。秋祭曰嘗。嗜百穀味。冬祭曰烝進也。品物進之。天子祭天地。一年九祭。三祭昊天。六祭五方。大帝。諸侯祭社稷。大夫祭五祀。司命中𩆞門行厲五也○諸侯五廟。太祖與二昭二穆。大
【現代漢語翻譯】 現代漢語譯本：孝成湣厘桓文易王子噲昭惠武成孝今喜，共三十七位君主，統治了八百九十四年，最終被秦始皇所滅。
（二十一）成王誦（武王之子，都城在洛邑）十三歲即位，周公攝政，制定禮儀，創作樂曲，天下和諧安寧。七年後，周公將政權歸還給成王。預言周朝可傳三十代，享國七百年。成王在位四十七年。周公確定了君臣之間的禮儀，制定了樂曲，成王對此加以褒獎。設立三公（太師、太傅、太保），九卿（一、太常，主管音樂；二、光祿，主管酒饌；三、大理，主管刑律；四、宗正，主管皇親事務；五、太府，主管庫藏；六、司農，主管種植；七、鴻臚，主管接待外賓；八、太僕，主管車馬；九、衛尉，主管宮廷陳設），二***夫（分為九品，每品三人），八十一位元士。重新制定五刑，建立七廟制度。禮制規定（《王制》）：天子設立七廟，包括三昭、三穆以及太祖的廟。註釋說：這是周朝的制度。七廟包括太祖以及文王、武王二祧，還有清廟四座。太祖祭祀社稷，昭代表光明，觀察下情以為義；穆代表肅敬，敬上以為義。太祖的牌位位於西面朝東，三昭的牌位面朝南，三穆的牌位面朝北。通常穆主藏於文廟，昭主藏於武廟。有祈禱時，將主祭的牌位從壇中取出。文王、武王二祧在四孟月進行朝享祭祀。五代祖的牌位藏於祧廟，有祈禱時則取出遷祭，沒有祈禱則不移動。
祭法上說（《祭法》）：凡祭祀有四種。春祭叫做𧘑（bó），意思是廣博；夏祭叫做禘（dì），意思是繼承；秋祭叫做嘗，品嚐百穀的味道；冬祭叫做烝（zhēng），意思是進獻，進獻物品。天子祭祀天地，一年有九次祭祀，三次祭祀昊天上帝，六次祭祀五方大帝。諸侯祭祀社稷，大夫祭祀五祀，即司命、中𩆞（zōng）、門、行、厲。諸侯設立五廟，包括太祖以及二昭、二穆。
【English Translation】 English version: Xiao Cheng, Min, Li, Huan, Wen, Yi, Prince Kuai, Zhao Hui, Wu Cheng, Xiao Jin, and Xi. A total of thirty-seven rulers reigned for eight hundred and ninety-four years, eventually being destroyed by Qin Shi Huang.
(Twenty-one) King Cheng Song (son of King Wu, with the capital in Luoyi) ascended the throne at the age of thirteen. The Duke of Zhou acted as regent, establishing rites and creating music, bringing harmony and peace to the world. After seven years, the Duke of Zhou returned the power to King Cheng. It was prophesied that the Zhou dynasty would last for thirty generations and enjoy the country for seven hundred years. King Cheng reigned for forty-seven years. The Duke of Zhou established the rites between rulers and subjects, and created music, which King Cheng praised. He established the Three Dukes (Grand Preceptor, Grand Tutor, Grand Protector), the Nine Ministers (1. Taichang (太常), in charge of music; 2. Guanglu (光祿), in charge of wine and food; 3. Dali (大理), in charge of criminal law; 4. Zongzheng (宗正), in charge of imperial clan affairs; 5. Taifu (太府), in charge of treasury; 6. Sinong (司農), in charge of agriculture; 7. Honglu (鴻臚), in charge of receiving foreign guests; 8. Taipu (太僕), in charge of carriages and horses; 9. Weiwei (衛尉), in charge of palace arrangements), Erfu (二夫) (divided into nine ranks, three people in each rank), and eighty-one Yuanshi (元士). He re-established the Five Punishments and established the Seven Temples system. The rites stipulated (The Royal Regulations): The Son of Heaven establishes seven temples, including three Zhao (昭), three Mu (穆), and the temple of the Great Ancestor. The commentary says: This is the Zhou dynasty system. The seven temples include the Great Ancestor, the two Tiao (祧) of King Wen and King Wu, and four Qing (清) temples. The Great Ancestor sacrifices to the gods of the soil and grain. Zhao represents brightness, observing the conditions below to act righteously; Mu represents solemnity and respect, respecting those above to act righteously. The tablet of the Great Ancestor is located facing east in the west, the tablets of the three Zhao face south, and the tablets of the three Mu face north. Usually, Mu is stored in the Wen Temple, and Zhao is stored in the Wu Temple. When there is a prayer, the tablet of the main sacrifice is taken out from the altar. The two Tiao of King Wen and King Wu are offered sacrifices in the four Meng months. The tablet of the fifth-generation ancestor is stored in the Tiao temple, and if there is a prayer, it is taken out and moved for sacrifice; if there is no prayer, it is not moved.
The sacrificial law says (The Sacrificial Law): There are four types of sacrifices. The spring sacrifice is called '𧘑' (bó), meaning extensive; the summer sacrifice is called '禘' (dì), meaning inheritance; the autumn sacrifice is called '嘗', tasting the flavors of the hundred grains; the winter sacrifice is called '烝' (zhēng), meaning offering, offering items. The Son of Heaven sacrifices to Heaven and Earth, with nine sacrifices a year, three sacrifices to Haotian Shangdi (昊天上帝), and six sacrifices to the Five Emperors of the Five Directions. The feudal lords sacrifice to the gods of the soil and grain, and the grand masters sacrifice to the Five Sacrifices, namely Siming (司命), Zhong𩆞 (中𩆞), Men (門), Xing (行), and Li (厲). The feudal lords establish five temples, including the Great Ancestor and two Zhao and two Mu.
夫三廟。太祖與一昭一穆適士官師二廟。庶士一廟。庶人無廟。祭之於寢矣)郊禘祖宗(禘帝嚳文祖配文祖太祖○郊稷配天亦祖文王 宗武王 父也)成王祭三(天曰祭。地曰祀。人鬼曰享也)明堂制(佈政之宮也。在國之陽三里之外。七里之內。丙巳之地。東西九筵。南北七筵。東西凡五室。南北亦然。上員法天。下方法地。八窗象八風。四闥法四時。九室法九州十二階法十二月。三十六戶法三十六旬。七十二牖法七十二氣。四廟九室十三位也)制冕旒袞服(有十二章)○○<
(二十二) 稷神(昔厲山氏之子。名桂善植五穀。夏禹之前。皆配祀稷。周公后
【現代漢語翻譯】 現代漢語譯本 關於三廟的制度：太祖（temple of the first ancestor）與一昭（one temple on the left of the main temple）一穆（one temple on the right of the main temple）是為有官職的士人、官師所設的二廟。庶士（common scholars）設一廟。庶人（common people）沒有廟，祭祀只能在寢室進行。 郊祭和禘祭（di sacrifice）：郊祭祭祀祖先（祭祀帝嚳（Di Ku）時，文祖（Wen Zu）配祭，配祭文祖太祖（Wen Zu Tai Zu）。郊祭祭祀稷神（God of agriculture），配祭天，也祭祀文王（Wen Wang），宗廟祭祀武王（Wu Wang），因為他是父親）。 成王（King Cheng）祭祀三神（祭祀天稱為祭，祭祀地稱為祀，祭祀人鬼稱為享）。 明堂的制度（明堂是佈政的宮殿，位於國都的陽面，距離三里之外，七里之內，在丙巳方位。東西長九筵，南北長七筵。東西共有五室，南北也是如此。上面是圓的，象徵天；下面是方的，象徵地。八個窗戶象徵八風，四個門象徵四季。九室象徵九州，十二階象徵十二月，三十六戶象徵三十六旬，七十二牖象徵七十二候。設有四廟九室十三位）。 關於冕旒（mian liu）和袞服（gun fu）的制度（上面有十二章紋飾）： 日、月、星辰（這三種象徵光明）。 龍（象徵變化，代表聖人的德行）。 華蟲（huachong）（是雉雞，象徵文采）。 宗彝（zongyi）（宗，指宗廟；彝，指祭器。虎和蜼（一種長尾猿）的形象，象徵忠孝）。 藻（水草，象徵潔凈）。 粉米（將米磨成粉，象徵養育人民）。 山（象徵尊貴和靜止，取其性質而不取其氣勢）。 火（取其光明，不取其銳利）。 黼（fu）（白色和黑色相間，畫成斧頭的形狀，象徵果斷）。 黻（fu）（黑色和青色相間，兩個『己』字背對，象徵明辨是非。因此將這些紋飾繪製繡在衣服上）。 丙戌年即位。 關於稷神（從前厲山氏（Li Shan Shi）的兒子，名叫桂（Gui），擅長種植五穀。在夏禹（Xia Yu）之前，都用他來配祀稷神。周公（Duke Zhou）之後
【English Translation】 English version Regarding the system of the three ancestral temples: The Grand Ancestor (Tai Zu, temple of the first ancestor) and one Zhao (one temple on the left of the main temple) and one Mu (one temple on the right of the main temple) are the two temples set up for officials, scholars, and teachers. Common scholars (Shu Shi) have one temple. Common people (Shu Ren) have no temple, and sacrifices can only be performed in the bedroom. Suburban Sacrifice (Jiao) and Di Sacrifice: The suburban sacrifice is to ancestors (when sacrificing to Di Ku, Wen Zu is paired for sacrifice, pairing Wen Zu Tai Zu). The suburban sacrifice is to the God of Agriculture (Ji), paired with Heaven, and also sacrifices to King Wen (Wen Wang), and the ancestral temple sacrifices to King Wu (Wu Wang), because he is the father). King Cheng sacrifices to the three gods (sacrificing to Heaven is called Ji, sacrificing to Earth is called Si, and sacrificing to human ghosts is called Xiang). The system of the Mingtang (the Mingtang is the palace for promulgating policies, located on the Yang side of the capital, three li outside and seven li inside, in the Bing Si direction. It is nine yan long from east to west and seven yan long from north to south. There are five rooms in the east-west direction and the same in the north-south direction. The top is round, symbolizing Heaven; the bottom is square, symbolizing Earth. Eight windows symbolize the eight winds, and four gates symbolize the four seasons. Nine rooms symbolize the nine provinces, twelve steps symbolize the twelve months, thirty-six doors symbolize the thirty-six ten-day periods, and seventy-two windows symbolize the seventy-two pentads. There are four temples, nine rooms, and thirteen positions). Regarding the system of the Mian Liu (ceremonial cap with hanging tassels) and Gun Fu (ceremonial robe) (with twelve ornaments on it): Sun, Moon, and Stars (these three symbolize brightness). Dragon (symbolizes change, representing the virtue of the sage). Huachong (pheasant, symbolizing literary talent). Zongyi (Zong refers to the ancestral temple; Yi refers to sacrificial vessels. The images of tigers and long-tailed monkeys symbolize loyalty and filial piety). Algae (water plants, symbolizing cleanliness). Powdered Rice (rice ground into powder, symbolizing nourishing the people). Mountain (symbolizes nobility and stillness, taking its nature and not its momentum). Fire (taking its brightness, not its sharpness). Fu (white and black intermingled, painted in the shape of an axe, symbolizing decisiveness). Fu (black and blue intermingled, two '己' characters facing away from each other, symbolizing distinguishing right from wrong. Therefore, these patterns are drawn and embroidered on clothes). Ascended the throne in the year of Bingxu. Regarding the God of Agriculture (Ji): Formerly, the son of Li Shan Shi, named Gui, was good at planting the five grains. Before Xia Yu, he was used to pair with the God of Agriculture for sacrifice. After Duke Zhou
稷代之。自周而下。皆配祀矣。五穀之長。祀以報其功也。五穀者。稻梁菽麻麥。分成百也)。
(二十三) 宋晉衛楚四國成王封(同姓者。長曰伯父。幼曰叔父。異姓者。長曰伯舅。幼曰叔舅)。
宋微子啟(紂之庶兄。武既克殷。啟乃持祭器造于軍門。袒肉面伏。左牽羊右把茅。膝行而前。武王遂釋微子。封紂子武庚以續殷祀。使管蔡二叔傅之。武王崩。周公輔成王。殷叛王命誅武庚。乃封啟代殷為宋。今睢陽也。后至襄公。始霸。自啟下。微仲稽丁湣湯厲厘惠襄戴武宣穆殤莊湣姑桓襄成昭文共平元景昭悼伏辟別成。偃公稱王淫亂無道。諸侯與齊魏楚伐之三分其地。凡三十三君。八百三十年。當週赧王三十九年也)。
晉叔虞(字子干。武王子。成王弟。成王與叔虞戲削桐葉為圭。以與虞曰。以此封君。史佚因請擇日立叔虞。王曰。吾與戲焉。佚曰。天子無戲言。遂封于唐。今河東皮氏也。叔虞子燮是為晉侯。至獻公滅虢始都。後文公重耳始霸。自叔虞下。燮武成厲靖厘獻穆殤文昭孝鄂哀湣獻惠懷文襄靈成景厲悼平昭頃定出哀幽烈孝靜公也。三十六君。七百四十九年。安王時韓魏趙滅之)。
衛康叔(文王第九子。武王同母弟。成王以殷余民。封康叔為衛公。居河淇之間。故商墟也。
【現代漢語翻譯】 現代漢語譯本 稷（jì，穀神）代替了他們。自周朝之後，他們都被配享祭祀了。稷是五穀的首長，祭祀它是爲了報答它的功勞。五穀是：稻、梁、菽、麻、麥，分成百種。
(二十三) 宋、晉、衛、楚四國國君的封地（同姓的，年長的稱為伯父，年幼的稱為叔父；異姓的，年長的稱為伯舅，年幼的稱為叔舅）。
宋國的微子啟（紂王的庶兄。武王攻克殷朝後，微子啟拿著祭祀的器物來到軍門，袒露身體，面色憔悴地伏地，左手牽著羊，右手拿著茅草，膝行而前。武王於是釋放了微子，封紂王的兒子武庚以延續殷朝的祭祀，派管叔、蔡叔兩位叔父輔佐他。武王去世后，周公輔佐成王，殷朝背叛王命，周公誅殺了武庚，於是封微子啟代替殷朝，建立宋國，就在今天的睢陽。後來到了宋襄公，開始稱霸。從微子啟之後，有微仲稽、丁公、湣公、湯公、厲公、厘公、惠公、襄公、戴公、武公、宣公、穆公、殤公、莊公、湣公、姑桓公、襄公、成公、昭公、文公、共公、平公、元公、景公、昭公、悼公、伏辟、別成公、偃公稱王，**無道。諸侯與齊、魏、楚攻打他，瓜分了他的土地。總共有三十三個國君，八百三十年，相當於周赧王三十九年）。
晉國的叔虞（字子干，武王的兒子，成王的弟弟。成王與叔虞玩耍，削桐葉做成圭，送給叔虞說：『用這個封你為君。』史佚於是請求選擇吉日冊立叔虞。成王說：『我和他開玩笑呢。』史佚說：『天子沒有戲言。』於是將叔虞封在唐，就在今天的河東皮氏。叔虞的兒子燮即位，是為晉侯。到了晉獻公滅掉虢國后才開始建都。後來晉文公重耳開始稱霸。從叔虞之後，有燮、武公、成公、厲公、靖公、厘公、獻公、穆公、殤公、文公、昭公、孝公、鄂侯、哀公、湣公、獻公、惠公、懷公、文公、襄公、靈公、成公、景公、厲公、悼公、平公、昭公、頃公、定公、出公、哀公、幽公、烈公、孝公、靜公。總共有三十六個國君，七百四十九年。安王時期，韓國、魏國、趙國滅掉了晉國）。
衛國的康叔（文王的第九個兒子，武王的同母弟弟。成王將殷朝的遺民封給康叔，建立衛國，居住在黃河、淇水之間，也就是原來的商朝廢墟）。
【English Translation】 English version Ji (稷, the god of millet) replaced them. Since the Zhou dynasty, they have all been worshiped together. Ji is the chief of the five grains, and worshiping him is to repay his merits. The five grains are: rice, millet, beans, hemp, and wheat, divided into hundreds of kinds.
(23) The fiefdoms of the rulers of the four states of Song, Jin, Wei, and Chu (For those with the same surname, the elder is called '伯父' (bófù, eldest uncle), and the younger is called '叔父' (shūfù, younger uncle); for those with different surnames, the elder is called '伯舅' (bójiù, maternal eldest uncle), and the younger is called '叔舅' (shūjiù, maternal younger uncle)).
The state of Song's Weizi Qi (微子啟) (a half-brother of King Zhou (紂). After King Wu (武) conquered the Yin dynasty, Weizi Qi came to the army gate with sacrificial vessels, bared his body, prostrated himself with a haggard face, leading a sheep with his left hand and holding thatch with his right, crawling forward on his knees. King Wu then released Weizi and enfeoffed Wu Geng (武庚), the son of King Zhou, to continue the Yin sacrifices, and sent the two uncles, Guan Shu (管叔) and Cai Shu (蔡叔), to assist him. After King Wu died, the Duke of Zhou (周公) assisted King Cheng (成王). The Yin dynasty rebelled against the king's orders, and the Duke of Zhou executed Wu Geng, and then enfeoffed Weizi Qi to replace the Yin dynasty and establish the state of Song, which is today's Suiyang (睢陽). Later, during the time of Duke Xiang of Song (宋襄公), he began to seek hegemony. From Weizi Qi onwards, there were Wei Zhong Ji (微仲稽), Duke Ding (丁公), Duke Min (湣公), Duke Tang (湯公), Duke Li (厲公), Duke Li (厘公), Duke Hui (惠公), Duke Xiang (襄公), Duke Dai (戴公), Duke Wu (武公), Duke Xuan (宣公), Duke Mu (穆公), Duke Shang (殤公), Duke Zhuang (莊公), Duke Min (湣公), Duke Guhuan (姑桓公), Duke Xiang (襄公), Duke Cheng (成公), Duke Zhao (昭公), Duke Wen (文公), Duke Gong (共公), Duke Ping (平公), Duke Yuan (元公), Duke Jing (景公), Duke Zhao (昭公), Duke Dao (悼公), Fubi (伏辟), Duke Biecheng (別成公), and Duke Yan (偃公), who proclaimed himself king and was wicked and without principle. The feudal lords attacked him with Qi, Wei, and Chu, and divided his territory into three parts. In total, there were thirty-three rulers, for eight hundred and thirty years, equivalent to the thirty-ninth year of King Nan of Zhou (周赧王).
The state of Jin's Shu Yu (叔虞) (courtesy name Zigan (子干), son of King Wu, younger brother of King Cheng. King Cheng played with Shu Yu, carving tung leaves into jade tablets and giving them to Shu Yu, saying, 'I will enfeoff you with this.' Shi Yi (史佚) then requested to choose an auspicious day to establish Shu Yu. King Cheng said, 'I was joking with him.' Shi Yi said, 'The Son of Heaven does not joke.' So he enfeoffed Shu Yu in Tang (唐), which is today's Pishi (皮氏) in Hedong (河東). Shu Yu's son Xie (燮) ascended the throne and became the Marquis of Jin (晉侯). It was not until Duke Xian of Jin (晉獻公) destroyed the state of Guo (虢) that he began to establish a capital. Later, Duke Wen of Jin (晉文公), Chong'er (重耳), began to seek hegemony. From Shu Yu onwards, there were Xie, Duke Wu (武公), Duke Cheng (成公), Duke Li (厲公), Duke Jing (靖公), Duke Li (厘公), Duke Xian (獻公), Duke Mu (穆公), Duke Shang (殤公), Duke Wen (文公), Duke Zhao (昭公), Duke Xiao (孝公), Marquis E (鄂侯), Duke Ai (哀公), Duke Min (湣公), Duke Xian (獻公), Duke Hui (惠公), Duke Huai (懷公), Duke Wen (文公), Duke Xiang (襄公), Duke Ling (靈公), Duke Cheng (成公), Duke Jing (景公), Duke Li (厲公), Duke Dao (悼公), Duke Ping (平公), Duke Zhao (昭公), Duke Qing (頃公), Duke Ding (定公), Duke Chu (出公), Duke Ai (哀公), Duke You (幽公), Duke Lie (烈公), Duke Xiao (孝公), Duke Jing (靜公). In total, there were thirty-six rulers, for seven hundred and forty-nine years. During the time of King An (安王), the states of Han (韓國), Wei (魏國), and Zhao (趙國) destroyed the state of Jin.
The state of Wei's Kang Shu (康叔) (the ninth son of King Wen, a younger brother of King Wu by the same mother. King Cheng enfeoffed Kang Shu with the remaining people of the Yin dynasty to establish the state of Wei, residing between the Yellow River and the Qi River, which was the original ruins of the Shang dynasty).
至元公徙野王縣。今河內也。自康叔下。康伯孝嗣康靖真頃厘共武莊桓宣惠辛懿文成共穆定獻殤襄靈出莊班起悼敬昭懷慎聲成平公嗣懷元君角。凡四十三君。九百年也。秦二世廢君角為庶人)。
楚熊繹(顓頊之後。至季連以勞為氏。後裔熊繹也。成王舉文武勤勞之後嗣。封繹于楚蠻。今江陵枝江縣也。至申君徙都壽春。自繹至負芻。二十五君。計七百八十九年。歸秦)。
(二十四) 康王釗(成王子)召畢二公。受顧命而相之。二世安寧。刑錯不用四十餘年。治五十二年。癸亥即位。
佛祖歷代通載卷第二 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第三
嘉興路大中祥符禪寺住持華亭念常集
周
(一 己丑癸丑) 昭王瑕(康王子。王道微缺。因南巡狩乘膠船沈於水)治五十一年。
二十五年四月八日。大聖現白象瑞。七支案地乘雲而下。降神大術胎中。右脅而住。豈若虹樞現表厥命世者也。
(二 甲寅) 二月八日。世尊生於迦毗羅衛國藍毗尼園沙羅叉樹下。從母摩耶夫人右脅而出。姓剎利。父凈飯天。母大清凈。生時九龍吐水。金盤沐已周行七步。自言。吾受最後生身。天上天下唯吾獨尊。相好莊嚴具三十二
【現代漢語翻譯】 現代漢語譯本 至元時期，元公遷居到野王縣（今河南沁陽一帶，古時屬河內郡）。從康叔開始，歷經康伯、孝嗣、康靖、真、頃、厘、共、武、莊、桓、宣、惠、辛、懿、文、成、共、穆、定、獻、殤、襄、靈、出、莊、班、起、悼、敬、昭、懷、慎、聲、成、平公、嗣懷、元君角，共四十三位君主，統治了九百年。（秦二世廢黜君角，使其成為平民）。
楚國熊繹（顓頊的後代。到季連時以勞為氏。後代是熊繹。周成王推舉文王、武王勤勞之後，封熊繹于楚蠻，即今天的湖北江陵枝江縣。到申君時遷都到壽春。從熊繹到負芻，共二十五位君主，統治了七百八十九年，最終歸於秦國）。
（二十四）康王釗（周成王的兒子）與召公、畢公共同輔政，接受顧命。社會安定，刑罰閒置不用四十餘年。統治五十二年。癸亥年即位。
《佛祖歷代通載》卷第二 大正藏第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第三
嘉興路大中祥符禪寺住持華亭念常 輯
周
（一 己丑 癸丑）昭王瑕（康王的兒子，王道衰微，因為南巡狩獵時乘坐膠船沉入水中）統治五十一年。
二十五年四月八日，大聖呈現白象的祥瑞，七支撐地，乘雲而下，降神于大術的胎中，住在右脅。這難道不像虹樞星出現，預示著他將是應運而生的人嗎？
（二 甲寅）二月八日，世尊誕生於迦毗羅衛國（Kapilavastu）藍毗尼園（Lumbini）的沙羅叉樹下。從母親摩耶夫人（Maya）的右脅而出。姓剎利（Kshatriya），父親是凈飯天（Suddhodana），母親是大清凈。出生時，九龍吐水，用金盤沐浴后，周行七步，自言：『我受最後生身，天上天下唯我獨尊。』相貌莊嚴，具足三十二相。
【English Translation】 English version During the Zhiyuan period, Yuan Gong moved to Yewang County (now in Qinyang, Henan, historically part of Henei Prefecture). Starting from Kang Shu, it went through Kang Bo, Xiao Si, Kang Jing, Zhen, Qing, Li, Gong, Wu, Zhuang, Huan, Xuan, Hui, Xin, Yi, Wen, Cheng, Gong, Mu, Ding, Xian, Shang, Xiang, Ling, Chu, Zhuang, Ban, Qi, Dao, Jing, Zhao, Huai, Shen, Sheng, Cheng, Ping Gong, Si Huai, and Yuan Jun Jiao, a total of forty-three rulers, reigning for nine hundred years. (Qin Ershi deposed Jun Jiao, making him a commoner).
The Chu state's Xiong Yi (descendant of Zhuanxu. By the time of Ji Lian, the surname was based on labor. A descendant was Xiong Yi. King Cheng of Zhou promoted the descendants of King Wen and King Wu for their diligent service, enfeoffing Xiong Yi in Chu Man, which is today's Zhijiang County, Jiangling, Hubei. By the time of Shen Jun, the capital was moved to Shouchun. From Xiong Yi to Fu Chu, there were twenty-five rulers, reigning for seven hundred and eighty-nine years, eventually falling to Qin).
(24) King Kang Zhao (son of King Cheng of Zhou), together with Duke Shao and Duke Bi, jointly assisted in the government, receiving the mandate. Society was stable, and punishments were rarely used for more than forty years. He reigned for fifty-two years. He ascended the throne in the year Guihai.
Chronicles of the Buddha Ancestors Through the Ages, Volume 2 Taisho Tripitaka, Volume 49, No. 2036, Chronicles of the Buddha Ancestors Through the Ages
Chronicles of the Buddha Ancestors Through the Ages, Volume 3
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Zen Monastery in Jiaxing Road
Zhou
(1 Jichou Guichou) King Zhao Xia (son of King Kang, the way of the king was slightly lacking, because during a southern hunting tour, he was on a boat made of glue and sank into the water) reigned for fifty-one years.
On the eighth day of the fourth month of the twenty-fifth year, the Great Sage manifested the auspicious sign of a white elephant, with seven supports on the ground, descending on clouds, entering the womb of Dasu, residing in the right side. Is this not like the appearance of the rainbow pivot star, foreshadowing that he will be a person born in response to the times?
(2 Jiayin) On the eighth day of the second month, the World Honored One was born in the Lumbini Garden (Lumbini) of Kapilavastu (Kapilavastu) under the Sala tree. He emerged from the right side of his mother, Maya (Maya). His surname was Kshatriya (Kshatriya), his father was Suddhodana (Suddhodana), and his mother was Great Purity. At birth, nine dragons spouted water, and after bathing him in a golden basin, he walked seven steps, saying to himself: 'I receive this last birth, in heaven and on earth, I alone am the honored one.' His appearance was dignified, possessing the thirty-two marks.
大人之相。諸經有別(且依一文。三十二者。一足下平滿。二千輻輪紋。三手柔軟如兜羅綿。四指間網鞔猶如鵝王。五諸指纖長。六足跟充滿。七足趺相承。八雙臂修直。九雙腨圓滿如伊尼延鹿王。十陰峰藏密如象馬王。十一毛青右旋。十二發毛上靡。十三身皮金色。十四皮閏離垢。十五七處充滿。十六肩項殊妙。十七膊腋𦟛直。十八容儀紅滿。十九身相端嚴。二十量圓孤柳。二十一頷臆獅子。二十二常光一尋。二十三齒白齊密。二十四牙鮮鋒利。二十五常得上味。二十六舌覆面輪。二十七梵音訊伽。二十八眼睫紺青。二十九眼睛如牛王。三十面如滿月。三十一眉間白毫。三十二烏瑟膩吒猶如天蓋。更有八十隨好。具如般若等說)。
(丙辰) 太子三歲。父王攜謁天神廟。神像起立。王驚歎曰。天中天。
(庚申) 太子七歲。詣師習世間書典。
(三 癸亥甲子) 太子十歲。與兄弟捔力。以手擲象城外。射透鐵鼓九重。世尊示出家。太子出遊四門。見生老病死者。北門見出家人生欣樂心。二月八日夜。凈居天報言。太子出家時至。遂乘馬逾城。至檀特山拔劍斬發入彌樓山阿藍迦處習不用處定。
(戊寅) 今依六年苦行三十成道之教也。有說。十二月八日出家。諸部說異。玄贊疏云。
【現代漢語翻譯】 現代漢語譯本： 大丈夫的相貌。各部經典有所不同（且依據其中一種說法。三十二相是：一、足底平滿。二、足底有千輻輪紋。三、手柔軟如兜羅綿（一種柔軟的棉花）。四、手指間有蹼，猶如鵝王。五、諸指纖長。六、足跟飽滿。七、足背隆起。八、雙臂修長筆直。九、雙腿圓潤飽滿如伊尼延鹿王。十、陰部隱藏緊密如象王或馬王。十一、毛髮青色，向右旋。十二、發毛向上生長。十三、身皮呈金色。十四、面板潔凈無垢。十五、七處（雙掌、雙足、雙肩、頭頂）充滿。十六、肩項特別美好。十七、兩腋平滿正直。十八、容貌紅潤飽滿。十九、身相端正莊嚴。二十、身量圓滿如孤柳。二十一、下巴和胸膛如獅子。二十二、常有光芒一尋（古代長度單位）。二十三、牙齒潔白整齊緊密。二十四、牙齒鮮明鋒利。二十五、常能得到上妙美味。二十六、舌頭可以覆蓋整個面部。二十七、聲音如梵天般美妙。二十八、眼睫紺青色。二十九、眼睛如牛王般明亮。三十、面容如滿月。三十一、眉間有白色毫毛。三十二、頭頂有肉髻，猶如天蓋。還有八十種隨形好，詳細內容如《般若經》等所說）。
（丙辰年）太子三歲。父王帶領太子去拜謁天神廟。神像站立起來。國王驚歎道：『天中之天！』
（庚申年）太子七歲。跟隨老師學習世間書典。
（癸亥年、甲子年）太子十歲。與兄弟比試力氣，用手將象擲到城外。射箭射穿九重鐵鼓。世尊示現出家。太子出遊四門，見到生、老、病、死的人。在北門見到出家人，心中生起欣喜。二月八日夜晚，凈居天的天人告知：『太子出家的時機到了。』於是騎馬越過城墻，到達檀特山，拔劍斷髮，進入彌樓山阿藍迦處，學習不用處定（一種禪定）。
（戊寅年）現在依據六年苦行，三十歲成道的教法。有說法是十二月八日出家，各部經典說法不同。《玄贊疏》中說：
【English Translation】 English version: The marks of a great man. The sutras differ (let's rely on one text. The thirty-two marks are: 1. feet are flat and level. 2. feet have thousand-spoked wheel patterns. 3. hands are soft like tula cotton (tula is a kind of soft cotton). 4. webbed fingers and toes like a goose king. 5. fingers and toes are slender and long. 6. heels are full. 7. insteps are well-formed. 8. arms are long and straight. 9. calves are round and full like an Eṇeya deer king (Eṇeya is a kind of deer). 10. genitals are concealed like an elephant or horse king. 11. body hair is blue and curls to the right. 12. hair grows upwards. 13. skin is golden in color. 14. skin is smooth and free from blemishes. 15. seven areas (palms, soles, shoulders, crown of the head) are full. 16. shoulders and neck are especially beautiful. 17. armpits are even and straight. 18. appearance is ruddy and full. 19. form is upright and dignified. 20. stature is perfectly rounded like a banyan tree. 21. jaw and chest are like a lion. 22. always has a halo of one vyāma (ancient unit of length). 23. teeth are white, even, and close together. 24. teeth are bright and sharp. 25. always obtains the finest flavors. 26. tongue can cover the entire face. 27. voice is like that of Brahma, beautiful. 28. eyelashes are dark blue. 29. eyes are like those of a bull king. 30. face is like the full moon. 31. has a white hair between the eyebrows. 32. has a uṣṇīṣa (protuberance on the crown of the head) like a heavenly canopy. There are also eighty minor marks of excellence, as described in detail in the Prajñā (Prajñā means wisdom) Sutras, etc.).
(In the year bingchen) The prince was three years old. The father king took the prince to visit the temple of the heavenly gods. The statue of the god stood up. The king exclaimed: 'The God of Gods!'
(In the year gengshen) The prince was seven years old. He went to a teacher to study worldly books and scriptures.
(Years guihai and jiazi) The prince was ten years old. He competed in strength with his brothers, throwing an elephant outside the city with his hand. He shot an arrow through nine layers of iron drums. The World Honored One demonstrated renunciation. The prince traveled through the four gates, seeing people who were born, old, sick, and dead. At the north gate, he saw a renunciate and felt joy in his heart. On the eighth night of the second month, the Pure Abode Devas announced: 'The time for the prince to renounce the world has arrived.' Thereupon, he rode a horse over the city walls, arrived at Mount Daṇḍaka, cut off his hair with a sword, and entered the place of Ārāḍa Kālāma (Ārāḍa Kālāma was a hermit), on Mount Meru, to practice the Ākiñcanyāyatana (Ākiñcanyāyatana means the sphere of nothingness) Samadhi.
(In the year wuyin) Now, we rely on the teaching of attaining enlightenment at the age of thirty after six years of ascetic practice. Some say he renounced the world on the eighth day of the twelfth month. The various schools have different accounts. The Xuānzàn Commentary says:
總會諸文而為二說。一云諸部說。十九出家三十成道。本起因緣經。亦十九歲。思惟無相三昧經。三十成道。智論。亦十九。不說成道時。佛住世實八十年。有會。十九出家。五年事仙人行樂行。六年行苦行。三十成道。智論用此。二云。亦有諸部及大乘說。二十九出家。三十五成道。增一中雜三阿含經出曜經和須密論。並說二十九。悲華經善見論說三十五成道。本起經云。三十五也。菩提流支引經偈云。八年作嬰兒。七年作童子。四年學五明。十年受五欲。六年行苦行。三十五成道。四十五年中。教化諸眾生。真諦及西域記並同此說。金光明經報恩經等。同說佛壽八十年也。甲子但七十九年。略釋偈曰(言五明者。瑜伽釋云○一者內明有二種。相一顯示正因果相。二已作不失未作不得相○二者因明有二種相。一示摧伏他論勝利相。二示免脫他論勝利相○三者聲明亦有二相。二示安立字界及能成立相。二示語工巧勝利相○四醫方明有四種相。一示病體善巧相。二示病因善巧相。三示斷已更生善巧相。四示斷已不生善巧相○五者工巧明善諸世法○三端六義等。言三端者。一文筆。二武鋒。三辨舌也。六義者一禮。長幼謙謹二樂風俗正變。三書。八體六書。四數。窮知稊壤。五射。能開弓弩。六御。善調象馬。世尊在宮為
【現代漢語翻譯】 現代漢語譯本 關於佛陀出家和成道年齡，各部經典有兩種不同的說法。 第一種說法是各部派的觀點。《本起因緣經》記載佛陀十九歲出家，三十歲成道。《思惟無相三昧經》也說三十歲成道。《智論》也說十九歲出家，但沒有提到成道的時間。佛陀住世的實際年齡是八十年。有些經典記載十九歲出家，五年時間跟隨仙人享樂，六年苦行，三十歲成道。《智論》採用了這種說法。 第二種說法是有些部派和大乘經典的觀點，認為二十九歲出家，三十五歲成道。《增一阿含經》、《雜阿含經》、《出曜經》和《和須密論》都說二十九歲出家。《悲華經》和《善見論》說三十五歲成道。《本起經》也說是三十五歲成道。菩提流支引用的經偈說：『八年作嬰兒，七年作童子，四年學五明，十年受五欲，六年行苦行，三十五成道，四十五年中，教化諸眾生。』真諦和《西域記》的記載與此相同。《金光明經》、《報恩經》等也同樣說佛陀壽命八十年。按照干支紀年，只有七十九年。 《略釋偈》中說（關於『五明』，瑜伽論解釋說：一者內明，有兩種相：一是顯示正因果相，二是已作不失、未作不得相。二者因明，有兩種相：一是顯示摧伏他論勝利相，二是顯示免脫他論勝利相。三者聲明，也有兩種相：一是顯示安立字界及能成立相，二是顯示語工巧勝利相。四者醫方明，有四種相：一是顯示病體善巧相，二是顯示病因善巧相，三是顯示斷已更生善巧相，四是顯示斷已不生善巧相。五者工巧明，善於各種世間技藝。三端六義等。三端指的是：一文筆，二武鋒，三辨舌。六義指的是：一禮，長幼謙謹；二樂，風俗正變；三書，八體六書；四數，窮知稊壤；五射，能開弓弩；六御，善調象馬。』世尊在宮中時，爲了...
【English Translation】 English version There are two different accounts regarding the age of the Buddha's renunciation and enlightenment, based on various texts. The first account is the view of various schools. The Bengi Yin Yuan Jing records that the Buddha renounced the world at the age of nineteen and attained enlightenment at the age of thirty. The Siwei Wuxiang Sanmei Jing also states that he attained enlightenment at thirty. The Zhi Lun also mentions renunciation at nineteen but does not specify the time of enlightenment. The Buddha's actual lifespan was eighty years. Some texts record renunciation at nineteen, five years spent following hermits and enjoying pleasures, six years of ascetic practices, and enlightenment at thirty. The Zhi Lun adopts this account. The second account is the view of some schools and Mahayana texts, which state that he renounced the world at twenty-nine and attained enlightenment at thirty-five. The Zengyi Ahan Jing, Za Ahan Jing, Chu Yao Jing, and He Xu Mi Lun all mention renunciation at twenty-nine. The Bei Hua Jing and Shan Jian Lun state that he attained enlightenment at thirty-five. The Bengi Jing also says it was at thirty-five. A verse quoted by Bodhiruci says: 'Eight years as an infant, seven years as a child, four years learning the five sciences, ten years enjoying the five desires, six years of ascetic practices, enlightenment at thirty-five, forty-five years teaching and transforming all beings.' The accounts of Paramārtha and the Western Regions Records are the same. The Jin Guangming Jing, Baoen Jing, etc., also similarly state that the Buddha's lifespan was eighty years. According to the sexagenary cycle, it is only seventy-nine years. The Brief Explanation of Verses says (regarding the 'Five Sciences', the Yogaśāstra explains: One is Inner Science, which has two aspects: one is showing the correct cause-and-effect relationship, and the other is that what has been done will not be lost, and what has not been done will not be obtained. Two is Logic, which has two aspects: one is showing the victory of subduing other theories, and the other is showing the escape from other theories. Three is Grammar, which also has two aspects: one is showing the establishment of the boundaries of words and the ability to establish, and the other is showing the skillful victory of language. Four is Medicine, which has four aspects: one is showing the skillful understanding of the nature of disease, two is showing the skillful understanding of the cause of disease, three is showing the skillful understanding of the recurrence of disease after it has been eliminated, and four is showing the skillful understanding of the non-recurrence of disease after it has been eliminated. Five is Craftsmanship, which is skilled in various worldly arts. The Three Skills and Six Arts, etc. The Three Skills refer to: one, writing; two, military skills; three, eloquence. The Six Arts refer to: one, etiquette, respect for elders and juniors; two, music, the correct transformation of customs; three, writing, the eight styles of writing; four, mathematics, thoroughly understanding the smallest details; five, archery, being able to draw bows and crossbows; six, charioteering, being skilled in training elephants and horses.' When the World-Honored One was in the palace, in order to...
太子時。性自仁賢。曰禮。通諸風俗。曰樂。六十四書悉曉。曰書。百二十數並窮。曰數。透九重鐵鼓。曰射。擲塞門大象。曰御。余如經論廣陳)。
(四 庚辰) 穆王滿(昭王子)用造父為御。乘乎八駿。日行千里(具如周史)治五十五年(五十歲即位壽一百四年)作甫刑(王命甫侯呂級入為司寇。增輕減重。約五刑為三千。墨劓各一千。剕五百。宮三百。大辟二百。孝經甫刑是)傀儡(乃偃師之作始獻于王也)化人(北山曰。王時西極有化人來。反山州移城邑。入水火貫金石。千變萬化不可窮矣。王敬之若聖。筑中天臺以居之。乃曼殊室利目連等示相也。然王未知是佛弟子)。
(五 癸未) 世尊示成道。苦行六年既滿。沐于熙泥連河。受牧牛女之乳糜。納吉祥之軟草詣菩提樹王坐金剛座上三十四心示成正覺。號天人師。具一切智。住世垂訓四十九年。說法三時初中后善。以有空言破空有執。二邊既離中道斯存。俾利鈍機發修自行。故演而伸之。為八萬四千之法藏也。博施濟眾因果張焉。斷惡懲善聖凡別矣。群生自茲有仗也。
(甲申) 初入鹿苑度五比丘。度優樓頻羅迦葉千人出家。
(乙酉) 佛像頭山。為龍鬼說法等。
(丙戌) 佛度舍利弗目犍連二百五十人出家
【現代漢語翻譯】 現代漢語譯本： 太子時期，他天性仁慈賢明。精通禮儀，通曉各地的風俗習慣，這叫做『禮』。通曉六十四種書體，這叫做『書』。精通一百二十種算術，這叫做『數』。能穿透九重鐵鼓，這叫做『射』。能擲開塞門的大象，這叫做『御』。其餘如經書理論，廣泛陳述。 穆王滿（昭王之子）任用造父為御者，乘坐八匹駿馬，日行千里（具體情況記載在《周史》中），治理國家五十五年（五十歲即位，享年一百零四歲），制定了《甫刑》（周穆王命令甫侯呂級擔任司寇，減輕刑罰，將五種刑罰簡化為三千條，其中墨刑和劓刑各一千條，剕刑五百條，宮刑三百條，大辟二百條。《孝經·甫刑》記載了此事）。傀儡戲（是偃師的作品，最初獻給周穆王）。化人（《北山》記載，周穆王時期，西方極遠之地有化人來，能反轉山川，移動城邑，入水火，穿金石，千變萬化，不可窮盡。周穆王像對待聖人一樣尊敬他，建造中天臺來居住。實際上是曼殊室利（Manjusri，文殊菩薩）、目連（Maudgalyayana，目犍連尊者）等示現的形象。然而周穆王並不知道他們是佛弟子）。 世尊（釋迦牟尼佛）示現成道。苦行六年圓滿，在熙泥連河（Nairanjana River）中沐浴，接受牧牛女的乳糜供養，接受吉祥草，前往菩提樹（Bodhi tree）下的金剛座上，經過三十四心，示現成正覺，號稱天人師，具足一切智慧。住世說法四十九年，說法分為初善、中善、后善三個階段，用有和空之說破除對空和有的執著，離開有和空兩邊，中道才能存在。使利根和鈍根之人都能發起修行之心，所以廣泛地闡述，形成了八萬四千法藏。廣泛佈施救濟大眾，因果關係就顯現了。斷除惡行，懲罰惡人，聖人和凡人就區別開來了。眾生從此有了依靠。 （甲申年）最初在鹿野苑（Deer Park）度化五比丘。度化優樓頻羅迦葉（Uruvilva-Kasyapa）一千人出家。 （乙酉年）佛在象頭山（Elephant Head Mountain）為龍鬼說法等。 （丙戌年）佛度化舍利弗（Sariputra）和目犍連（Maudgalyayana）以及二百五十人出家。
【English Translation】 English version: As a crown prince, he was naturally benevolent and virtuous. He was proficient in rites, understanding the customs of various places, which was called 'Li' (禮, Rites). He was versed in sixty-four scripts, which was called 'Shu' (書, Writing). He was skilled in one hundred and twenty mathematical methods, which was called 'Shu' (數, Mathematics). He could penetrate nine layers of iron drums, which was called 'She' (射, Archery). He could throw open the elephants at the fortress gate, which was called 'Yu' (御, Charioteering). As for other things like scriptures and theories, he expounded them extensively. King Mu Man (穆王滿, son of King Zhao) employed Zaofu (造父) as his charioteer, riding eight steeds that traveled a thousand miles a day (as recorded in the 'Zhou Shi' 周史, History of Zhou). He reigned for fifty-five years (ascended the throne at the age of fifty and lived to be one hundred and four years old), and he created the 'Fu Xing' (甫刑, Penal Code of Fu) (King Mu ordered Marquis Fu, Lu Ji 呂級, to serve as the Minister of Justice, reducing the severity of punishments, simplifying the five punishments into three thousand articles, with one thousand each for tattooing and nose-cutting, five hundred for foot-cutting, three hundred for castration, and two hundred for capital punishment. The 'Xiao Jing Fu Xing' 孝經甫刑, Classic of Filial Piety Penal Code of Fu, records this). Puppets (were the creation of Yan Shi 偃師, which he initially presented to the king). A transformed being (The 'Bei Shan' 北山 records that during King Mu's reign, a transformed being came from the far west, who could reverse mountains and rivers, move cities, enter water and fire, penetrate metal and stone, with countless transformations. King Mu respected him as a sage and built the Zhongtian Terrace 中天臺 for him to reside in. In reality, it was Manjusri (曼殊室利, Manjusri Bodhisattva), Maudgalyayana (目連, Maudgalyayana) and others manifesting their forms. However, King Mu did not know that they were disciples of the Buddha). The World Honored One (世尊, Shakyamuni Buddha) manifested enlightenment. After completing six years of ascetic practice, he bathed in the Nairanjana River (熙泥連河), received milk porridge from a cowherd girl, accepted auspicious grass, and went to the Vajra seat under the Bodhi tree (菩提樹), where he manifested perfect enlightenment after thirty-four thoughts, and was called the Teacher of Gods and Humans, possessing all wisdom. He lived in the world and taught for forty-nine years, preaching the Dharma in three periods, initially good, intermediately good, and ultimately good, using the teachings of existence and emptiness to break attachments to emptiness and existence. By leaving both sides of existence and emptiness, the Middle Way can exist. He enabled beings of both sharp and dull faculties to develop the mind of practice, so he extensively expounded the Dharma, forming the eighty-four thousand Dharma treasures. Extensive giving and helping the masses, the law of cause and effect is manifested. Cutting off evil deeds and punishing the wicked, the distinction between sages and ordinary beings is made. From this point on, sentient beings have something to rely on. (Jia Shen Year 甲申) Initially, he converted the five Bhikkhus in the Deer Park (鹿野苑). He ordained one thousand Uruvilva-Kasyapa (優樓頻羅迦葉) to become monks. (Yi You Year 乙酉) The Buddha preached the Dharma to dragons and ghosts on Elephant Head Mountain (象頭山), etc. (Bing Xu Year 丙戌) The Buddha ordained Sariputra (舍利弗) and Maudgalyayana (目犍連) and two hundred and fifty others to become monks.
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(丁亥) 須達長者布金。買祇陀園。建寺奉佛。
(戊子) 佛在拘耶尼國。為婆陀和菩薩。說苦行般若等經。
(己丑) 佛在柳山。為純真陀羅王等說法。
(庚寅) 佛在穢澤。為阿掘摩說法。及升忉利天。
(六) 栴檀像始建。世尊成道八年上忉利天。為母說法。經九十日。優闐國王思慕如來。命大目連及毗首羯摩天化為匠人。詣天宮摹佛相好。以栴檀香木刻像供養。既而夏滿下降中天。王及大臣及國人民同往迎佛。其像騰空向佛問訊。佛為摩頂受記曰。我滅度千年以後。汝往震旦廣利人天。
(辛卯) 佛還摩竭國。為弗沙王說法等。
(七 壬辰) 佛為彌勒說修行本起經。
(癸巳) 佛還迦毗羅國。為父王說法。普曜經載此。
(戊戌) 佛于欲色二界。說大集等經。
(己亥) 佛始說十六會八部般若等經。
(辛丑) 佛始檢約徒眾。創置戒律。
(丙午) 佛從弟阿難始出家。
(辛亥) 阿難請佛。度摩訶波阇波底比丘尼等出家。
(甲子辛未 二九) 佛說金光明並法華等經于靈山會上。是年世尊拈花示眾。百萬人天皆茫然。唯金色頭陀破顏微笑。世尊曰。吾有正法眼藏涅槃妙心實相無
【現代漢語翻譯】 現代漢語譯本 (丁亥) 須達長者（Sudatta，一位富有的商人）佈施黃金，購買祇陀園（Jetavana），建造寺廟供奉佛陀。 (戊子) 佛陀在拘耶尼國（Koliya），為婆陀和菩薩（Bhadraka）宣說苦行般若等經典。 (己丑) 佛陀在柳山，為純真陀羅王（Suddhodana）等說法。 (庚寅) 佛陀在穢澤，為阿掘摩（Ajakalāpaka）說法，並升忉利天（Trāyastriṃśa）。 (六) 栴檀像開始建造。世尊成道八年後升忉利天，為母親說法，歷時九十日。優填王（Udayana）思慕如來，命大目連（Mahāmaudgalyāyana）及毗首羯摩天（Viśvakarman）化為匠人，前往天宮摹擬佛陀的相好，用栴檀香木雕刻佛像供養。之後夏滿下降中天，國王及大臣和全國人民一同前往迎接佛陀。佛像騰空向佛陀問訊。佛陀為佛像摩頂授記說：『我滅度千年以後，你往震旦（China）廣利人天。』 (辛卯) 佛陀返回摩竭國（Magadha），為弗沙王（Pusya）說法等。 (七 壬辰) 佛陀為彌勒（Maitreya）說修行本起經。 (癸巳) 佛陀返回迦毗羅國（Kapilavastu），為父王說法。《普曜經》記載此事。 (戊戌) 佛陀于欲色二界，說大集等經。 (己亥) 佛陀開始宣說十六會八部般若等經典。 (辛丑) 佛陀開始檢束徒眾，創立戒律。 (丙午) 佛陀的堂弟阿難（Ānanda）開始出家。 (辛亥) 阿難請求佛陀，允許摩訶波阇波提比丘尼（Mahāprajāpatī）等出家。 (甲子辛未 二九) 佛陀在靈山會上宣說《金光明經》和《法華經》等經典。是年世尊拈花示眾，百萬人天都茫然不解，只有金色頭陀（Mahākāśyapa）破顏微笑。世尊說：『吾有正法眼藏涅槃妙心實相無』
【English Translation】 English version (Dinghai) The elder Sudatta (Sudatta, a wealthy merchant) spread gold to buy Jetavana (Jetavana), and built a temple to offer to the Buddha. (Wuzi) The Buddha was in the country of Koliya, speaking the Prajna Sutra of Ascetic Practices and other scriptures for Bhadraka (Bhadraka). (Jichou) The Buddha was on Willow Mountain, preaching to King Suddhodana (Suddhodana) and others. (Gengyin) The Buddha was in the Foul Marsh, preaching to Ajakalāpaka (Ajakalāpaka), and ascended to Trāyastriṃśa Heaven (Trāyastriṃśa). (Six) The sandalwood statue began to be built. Eight years after the World Honored One attained enlightenment, he ascended to Trāyastriṃśa Heaven to preach to his mother for ninety days. King Udayana (Udayana), longing for the Tathagata, ordered Mahāmaudgalyāyana (Mahāmaudgalyāyana) and Viśvakarman (Viśvakarman) to transform into craftsmen, go to the heavenly palace to copy the Buddha's features, and carve a statue with sandalwood to offer. Afterwards, when the summer was full, he descended to the middle heaven. The king, ministers, and people of the country went together to welcome the Buddha. The statue rose into the air to greet the Buddha. The Buddha touched the statue's head and prophesied, saying: 'A thousand years after my Nirvana, you will go to China (China) to benefit humans and gods widely.' (Xinmao) The Buddha returned to Magadha (Magadha), preaching to King Pusya (Pusya) and others. (Seven, Renchen) The Buddha spoke the Sutra of the Origin of Practice for Maitreya (Maitreya). (GuiSi) The Buddha returned to Kapilavastu (Kapilavastu), preaching to his father the king. The Universal Radiance Sutra records this. (Wuxu) The Buddha spoke the Great Collection Sutra and other scriptures in the realms of desire and form. (JiHai) The Buddha began to preach the Sixteen Assemblies and Eight Divisions Prajna Sutra and other scriptures. (Xinchou) The Buddha began to examine and regulate the Sangha, and established precepts. (Bingwu) The Buddha's cousin Ānanda (Ānanda) began to leave home. (Xinhai) Ānanda requested the Buddha to allow Mahāprajāpatī Bhikshuni (Mahāprajāpatī) and others to leave home. (Jiazi Xinwei Twenty-nine) The Buddha spoke the Golden Light Sutra and the Lotus Sutra and other scriptures at the Vulture Peak Assembly. In that year, the World Honored One held up a flower to show the assembly, and millions of humans and gods were bewildered. Only Mahākāśyapa (Mahākāśyapa) smiled. The World Honored One said: 'I have the treasury of the true Dharma eye, the wonderful mind of Nirvana, the reality without'
相微妙法門。分付于汝。汝當護持。並敕阿難副貳傳化。聽吾偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽黎傳付于汝。轉授補處慈氏。毋令斷絕(拈花一事荊國王公對佛惠禪師泉萬卷言。親見於梵王問佛經中。具載。但此經多言國家帝王之事。藏之秘府。世故罕聞)。
(八 壬申) 二月十五日。世尊示涅槃。應世七十九年。化緣周畢。于拘尸羅國金沙跋提河間娑羅雙樹下。說涅槃經及遺教經已。安住常寂滅光。名大涅槃右脅而臥。于中夜寂然無聲。阇維得舍利八斛四斗(涅槃經前後分具明)時有白虹一十二道南北貫通。連宵不滅。穆王問太史扈多曰。是何徴也。對曰。西方有大聖人。滅度衰相現也。王曰。朕常患此。今既滅度。更何憂耶。西土諸王以香木阇維分身建塔。震旦計十九處。
(乙亥) 共王繄扈(穆王子)有聖德治十二年(王嘗游于涇上。密康公從有三女奔。康公受之而不以獻。王遂滅密)。
(丁亥) 懿王艱(共王子)周室衰(詩人刺之遷都槐里。又遷廢丘)治二十五年(齊五世。哀公荒淫王命烹之。作變風刺之)。
(九 壬子) 孝王辟方(共王弟懿王叔)王時外國有進二尺虎又進四角犀。治十五年。
【現代漢語翻譯】 現代漢語譯本： 這相微妙法門，交付給你，你應當護持，並敕令阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）輔助你傳揚教化。聽我的偈語：『法本是無法，無法也是法。如今交付這無法之時，法法又何曾是法？』當時，世尊說完這偈語后，又告訴迦葉（Kasyapa，摩訶迦葉，佛陀的十大弟子之一，以頭陀苦行著稱）：『我將金縷僧伽黎（kasaya，袈裟）傳付給你，轉授給補處慈氏（Maitreya，彌勒菩薩，未來佛），不要令其斷絕。』（拈花微笑一事，荊國王公對佛惠禪師泉萬卷說，親眼見到梵王問佛經中記載，但此經多言國家帝王之事，藏於秘府，世人故而罕有聽聞）。
（八 壬申）二月十五日，世尊示現涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），應世七十九年，教化因緣圓滿。在拘尸羅國（Kusinagara）金沙跋提河（Hiranyavati River）間的娑羅雙樹下，說完涅槃經（Nirvana Sutra）及遺教經（Bequeathed Teachings Sutra）后，安住于常寂滅光中，名為大涅槃，右脅而臥，于中夜寂然無聲。荼毗（cremation）后得到舍利（sarira，佛教聖物，指高僧火化后的遺骨）八斛四斗（涅槃經前後部分都有詳細說明）。當時有白虹一十二道，南北貫通，連夜不滅。穆王問太史扈多說：『這是什麼徵兆？』回答說：『西方有大聖人滅度，衰相顯現。』穆王說：『我常為此擔憂，如今既然已經滅度，更有什麼可憂慮的呢？』西土諸王用香木荼毗，分身建塔，震旦（China，中國的古稱）共計十九處。
（乙亥）共王繄扈（Yi Hu，穆王的兒子）有聖德，統治十二年（共王曾經在涇水邊遊玩，密康公的三個女兒逃奔而來，康公接納了她們卻沒有獻給共王，共王於是滅掉了密國）。
（丁亥）懿王艱（Jian，共王的兒子）周室衰落（詩人作詩諷刺他遷都槐里，又遷都廢丘），統治二十五年（齊國第五代君主哀公荒淫無道，懿王下令烹殺了他，於是有人作《變風》諷刺他）。
（九 壬子）孝王辟方（Bi Fang，共王的弟弟，懿王的叔叔），孝王在位時，外國進貢二尺長的老虎，又進貢四角犀牛，統治十五年。
【English Translation】 English version: This Dharma gate of subtle appearance, I entrust to you. You should protect and uphold it, and also instruct Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) to assist you in propagating and transforming [others]. Listen to my verse: 'Dharma is fundamentally no-dharma; no-dharma is also Dharma. Now, at the time of entrusting this no-dharma, what Dharma has ever been Dharma?' At that time, after the World-Honored One spoke this verse, he further told Kasyapa (Mahakasyapa, one of the Buddha's ten principal disciples, known for his ascetic practices): 'I will transmit this golden-threaded kasaya (robe) to you, to be passed on to Maitreya (the Bodhisattva Maitreya, the future Buddha), who will fill the position [of Buddhahood] in the future. Do not let it be cut off.' (The matter of the flower-wielding smile, the King and Dukes of Jing told the Chan Master Hui of Quan, Wan Juan, that they personally saw it recorded in the Brahma King's questions to the Buddha in the scriptures. However, this scripture speaks mostly of matters concerning the state and emperors, and is stored in secret treasuries, so it is rarely heard by the world).
(8th year, Ren-Shen) On the fifteenth day of the second month, the World-Honored One manifested Nirvana (the state of liberation from the cycle of birth and death), having been in the world for seventy-nine years, his karmic connection for teaching having been completed. Under the twin Sala trees by the Hiranyavati River in Kusinagara, after speaking the Nirvana Sutra and the Bequeathed Teachings Sutra, he abided in the light of constant stillness and extinction, called the Great Nirvana, lying on his right side, silently and without sound in the middle of the night. After cremation, eight hu and four dou of sarira (relics) were obtained (the beginning and end parts of the Nirvana Sutra explain this in detail). At that time, twelve white rainbows ran north and south, connecting through the night without disappearing. King Mu asked the Grand Historian Hu Duo, 'What is this omen?' He replied, 'A great sage in the West has passed away, and the signs of decline are appearing.' King Mu said, 'I have always worried about this. Now that he has passed away, what more is there to worry about?' The kings of the Western lands used fragrant wood for cremation and built stupas to enshrine the relics. In China, there are a total of nineteen places.
(Yi-Hai) King Gong Yi Hu (son of King Mu) possessed sagely virtue and ruled for twelve years (King Gong once traveled along the Jing River, and the three daughters of Duke Mi Kang fled to him. Duke Kang accepted them but did not offer them to King Gong, so King Gong destroyed the state of Mi).
(Ding-Hai) King Yi Jian (son of King Gong), the Zhou dynasty declined (poets satirized him for moving the capital to Huai Li and then to Fei Qiu), ruled for twenty-five years (the fifth ruler of Qi, Duke Ai, was dissolute and immoral, and King Yi ordered him to be boiled to death, so someone wrote 'Bian Feng' to satirize him).
(9th year, Ren-Zi) King Xiao Bi Fang (younger brother of King Gong, uncle of King Yi), during King Xiao's reign, a foreign country presented a two-foot-long tiger and also presented a four-horned rhinoceros, ruled for fifteen years.
(十 丙辰) 第一祖摩訶迦葉。摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性使其柔伏。付法傳云。嘗于久遠劫中。毗婆尸佛入涅槃后。四眾起塔。塔中像面上金色有少缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。愿我二人為無姻夫妻。由是因緣九十一劫身皆金色。後生梵天。天壽盡生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。蓋以金色為號也。繇是志求出家冀度諸有。佛言善來比丘。鬚髮自除袈裟著體。常于眾中稱歎第一。復言。吾以清凈法眼將付于汝。汝可流佈無令斷絕。涅槃經云。爾時世尊欲涅槃時。迦葉不在眾會(嵩禪師正宗記評曰。昔涅槃會之初。如來告諸比丘曰。汝等不應作如是語。我今所有無上正法。悉已付囑摩訶迦葉。是迦葉者。當爲汝等作大依止。然正宗者聖人密相傳授。不可必知其處與時也。以經酌之則法華先而涅槃后也。方說法華迦葉預焉。及涅槃而不在其會。吾謂付法之時其在二經之間耳。或謂。靈山拈花。又曰。付法于多子塔前。然此未見所出。吾雖稍取亦不敢果以為審也)佛告諸大弟子。迦葉來時。可令宣揚正法眼藏。爾時迦葉在耆阇崛山賓缽羅窟。睹勝光明。即入三昧以凈天眼觀見世尊于熙連河側入般涅槃。乃告其徒曰。
【現代漢語翻譯】 現代漢語譯本 (十 丙辰) 第一祖摩訶迦葉（Mahākāśyapa，大迦葉）。是摩竭陀國（Magadha）人，姓婆羅門（Brahmin）。父親名叫飲澤，母親名叫香志。過去曾是鍛金師，擅長辨明金的性質，使其柔順。付法藏傳記載，他曾在很久遠的劫中，毗婆尸佛（Vipaśyin）入涅槃后，四眾弟子建造佛塔，塔中佛像面部的金色略有缺損。當時有一位貧女，拿著金珠到金師那裡，請求修飾佛面。完成後，兩人共同發願，愿生生世世結為沒有婚姻關係的夫妻。由於這個因緣，九十一劫中身體都是金色的。後來轉生到梵天（Brahmā）界。梵天壽命結束后，轉生到中天摩竭陀國的婆羅門家，名叫迦葉波（Kāśyapa），意為飲光勝尊，這是因為他身帶金色而得名。因此立志出家，希望度脫一切眾生。佛陀說：『善來比丘（bhikkhu，比丘）！』他的頭髮和鬍鬚自然脫落，袈裟自然穿在身上。佛陀常常在眾人中稱讚他是第一。又說：『我將清凈法眼交付給你，你要廣為流佈，不要使其斷絕。』《涅槃經》中說：『當時世尊將要入涅槃時，迦葉不在法會之中。』（嵩禪師《正宗記》評論說：『過去涅槃法會之初，如來告訴眾比丘說：你們不應該這樣說，我今所有無上正法，都已經囑託給摩訶迦葉。這位迦葉，應當作為你們的大依止。然而正宗的傳承是聖人秘密相傳，不可必知其處與時也。以經文來衡量，則是《法華經》在前，《涅槃經》在後。說法華經時迦葉在場，及至涅槃時卻不在法會。我認為付法之時，應該是在兩經之間。』或者說：『靈山拈花，又說在多子塔前付法。』然而這些都未見出處，我雖然稍作引用，也不敢確定。），佛告訴諸大弟子：『迦葉來時，可以讓他宣揚正法眼藏。』當時迦葉在耆阇崛山（Gṛdhrakūṭa）的賓缽羅窟（Pippala Cave），看到殊勝的光明，立即進入三昧（samādhi），用清凈的天眼看到世尊在熙連河（Hiraṇyavatī River）邊入般涅槃（Parinirvana），於是告訴他的弟子們說：
【English Translation】 English version (10th, Bǐngchén Year) The First Ancestor, Mahākāśyapa (大迦葉, Great Kāśyapa). He was from the country of Magadha (摩竭陀國). His surname was Brahmin (婆羅門). His father was named Yǐnzé (飲澤, Drinking Marsh) and his mother was named Xiāngzhì (香志, Fragrant Will). In the past, he was a goldsmith, skilled at understanding the nature of gold and making it pliable. The Transmission of the Dharma records that in a distant kalpa (劫, eon), after the Parinirvana (入涅槃, entering Nirvana) of Buddha Vipaśyin (毗婆尸佛), the fourfold assembly built a stupa (塔, pagoda). The gold on the face of the statue inside the stupa was slightly damaged. At that time, a poor woman brought gold beads to the goldsmith, requesting him to repair the Buddha's face. After it was completed, they jointly made a vow, wishing to be a non-marital couple in every lifetime. Due to this cause, their bodies were golden for ninety-one kalpas. Later, he was reborn in the Brahmā (梵天) heaven. After his lifespan in the Brahmā heaven ended, he was reborn into a Brahmin family in the country of Magadha in Central India, named Kāśyapa (迦葉波), which means 'Drinking Light Supreme Venerable,' named so because of his golden body. Therefore, he aspired to renounce the world, hoping to liberate all beings. The Buddha said, 'Welcome, Bhikkhu (比丘, monk)!' His hair and beard naturally fell off, and the kāṣāya (袈裟, monastic robe) naturally adorned his body. The Buddha often praised him as the foremost among the assembly. He also said, 'I am entrusting the Pure Dharma Eye to you. You should propagate it widely and not let it be cut off.' The Nirvana Sutra says, 'At that time, when the World Honored One was about to enter Nirvana, Kāśyapa was not present in the assembly.' (Zen Master Sōng's commentary on the 'Record of the Orthodox Lineage' says: 'In the beginning of the Nirvana assembly, the Tathagata (如來, Thus Come One) told the bhikkhus: You should not say such things. All the unsurpassed Dharma that I now possess has been entrusted to Mahākāśyapa. This Kāśyapa should be your great reliance. However, the transmission of the orthodox lineage is a secret transmission between sages, and it is impossible to know its place and time with certainty. Judging from the sutras, the Lotus Sutra comes before and the Nirvana Sutra comes after. Kāśyapa was present when the Lotus Sutra was preached, but he was not present at the Nirvana assembly. I believe that the time of the Dharma transmission was between the two sutras.' Or it is said: 'The Buddha held up a flower at Vulture Peak, and also transmitted the Dharma in front of the Many Treasures Stupa.' However, these have not been seen in the sources. Although I have taken a little from them, I dare not be certain.) The Buddha told the great disciples, 'When Kāśyapa arrives, let him proclaim the Treasury of the True Dharma Eye.' At that time, Kāśyapa was in the Pippala Cave (賓缽羅窟) on Gṛdhrakūṭa Mountain (耆阇崛山), and saw an auspicious light. He immediately entered samādhi (三昧, meditative absorption) and, with his pure heavenly eye, saw the World Honored One entering Parinirvana (般涅槃, complete Nirvana) on the bank of the Hiraṇyavatī River (熙連河), and then told his disciples:
如來涅槃也。何其駛哉。即至雙樹間悲戀號泣。佛于金棺內現雙足。爾時迦葉告諸比丘。佛已茶毗。金剛舍利非我等事。我等宜當結集法眼無令斷絕。乃說偈曰。如來弟子且莫涅槃。得神通者當赴結集。於是得神通者悉集王舍耆阇崛山賓缽羅窟。時阿難為漏未盡。不得入會。后證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘。多聞總持有大智慧。常隨如來梵行清凈。所聞佛法如水傳器無有遺余。佛所讚歎聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心而宣偈言。比丘諸眷屬。離佛不莊嚴。猶如虛空中。眾星之無月。說是偈已。禮眾僧足升法座而說是言。如是我聞一時佛住某處說某經教。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法付囑于汝。汝善守護。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說是偈已。乃持僧伽黎。
(甲子丁卯 三十) 衣入雞足山。俟慈氏下生。即周孝王五年丙辰歲也。
(十一) 秦非子(其先高陽之後。始女修大業大費佐舜為相。大廉孟戲中衍乃大廉玄孫。鳥身人言。為殷太武之御中潏飛廉惡來秦之先也。后至柏翳
【現代漢語翻譯】 現代漢語譯本：如來佛祖即將涅槃了，多麼迅速啊！轉眼間就到了雙樹之間，大家悲傷地哭泣。佛祖在金棺內顯現出雙足。這時，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）告訴各位比丘（bhikkhu，佛教出家男眾）：『佛祖已經荼毗（jhāpitar，火葬）。金剛舍利（sārīra，遺骨）不是我們現在應該關心的事情。我們現在應該結集法眼（dharma-cakṣu，洞察真理的智慧），不要讓它斷絕。』於是說了偈語：『如來的弟子們暫且不要涅槃，得到神通（abhijñā，超自然能力）的人應當前去參加結集。』 於是得到神通的人都聚集在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）賓缽羅窟（Pipphalī-guhā）。當時阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）因為煩惱還沒有斷盡，不能進入會場。後來證得了阿羅漢果（arhat，斷盡煩惱，達到涅槃境界的聖者），因此才得以進入。迦葉於是對大眾說：『這位阿難比丘，博聞強記，具有大智慧，經常跟隨如來清凈修行，所聽聞的佛法就像水從一個容器倒入另一個容器，沒有遺漏。佛祖讚歎他是最聰明的。應該請他來結集修多羅藏（sūtra-piṭaka，經藏）。』大眾都默然同意。 迦葉告訴阿難說：『你現在應該宣揚法眼。』阿難聽了這話，深信不疑，觀察大眾的心意后宣說了偈語：『比丘和各位眷屬，離開了佛陀就沒有莊嚴，就像虛空中，眾星沒有月亮一樣。』說完偈語后，禮拜了各位僧眾的腳，登上法座，開始說道：『如是我聞，一時佛住在某處，說了某部經教。』乃至人天等都作禮奉行。 這時，迦葉問各位比丘：『阿難所說的話沒有錯謬嗎？』大家都說：『和世尊所說的一樣。』迦葉於是告訴阿難說：『我今年不久留於世間了，現在將正法囑託給你，你要好好守護。聽我的偈語：法法本來就是法，沒有法也沒有非法。為什麼在一個法中，有法也有不法呢？』說完偈語后，就拿著僧伽黎（saṃghāṭī，僧人的大衣）。 （甲子丁卯三十）衣入雞足山（Kukkutapāda-giri），等待慈氏（Maitreya，彌勒菩薩）下生。也就是周孝王五年丙辰歲。 （十一）秦非子（他的祖先是高陽的後代。最初女修幫助大業，大費輔佐舜當宰相。大廉、孟戲、中衍是大廉的玄孫。鳥身人言。是殷太武的御者中潏，飛廉、惡來是秦的祖先。後來到了柏翳。
【English Translation】 English version: The Tathagata (如來, Thus Gone One) is about to enter Nirvana. How swift it is! Instantly, they arrive at the twin Sala trees, lamenting and weeping. The Buddha manifests his twin feet from within the golden coffin. At that time, Kashyapa (迦葉, Mahākāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) addresses the Bhikkhus (比丘, Buddhist monks): 'The Buddha has already been cremated (茶毗, jhāpitar). The adamantine relics (金剛舍利, sārīra) are not our immediate concern. We should now compile the Dharma-eye (法眼, dharma-cakṣu, the wisdom to see the truth) lest it be cut off.' Then he speaks a verse: 'Disciples of the Tathagata, do not yet enter Nirvana. Those who have attained supernormal powers (神通, abhijñā) should attend the compilation.' Thereupon, those who have attained supernormal powers gather at the Pipphali Cave (賓缽羅窟, Pipphalī-guhā) on Mount Gridhrakuta (耆阇崛山, Gṛdhrakūṭa) in Rajagriha (王舍城, Rājagṛha). At that time, Ananda (阿難, Ānanda, one of the Buddha's ten principal disciples, known for his excellent memory) is unable to enter the assembly because his outflows (漏) are not yet exhausted. Later, he attains the Arhatship (阿羅漢果, arhat, a perfected being who has extinguished all defilements), and thus gains entry. Kashyapa then says to the assembly: 'This Bhikkhu Ananda is learned, retentive, and possesses great wisdom. He constantly follows the Tathagata, practicing pure conduct. The Dharma he has heard is like water poured from one vessel into another, with nothing left behind. The Buddha praised him as the foremost in intelligence. It is fitting to invite him to compile the Sutra-pitaka (修多羅藏, sūtra-piṭaka, the collection of discourses).』 The assembly remains silent in agreement. Kashyapa says to Ananda: 'You should now proclaim the Dharma-eye.' Upon hearing these words, Ananda accepts them with faith and, observing the minds of the assembly, proclaims a verse: 'Bhikkhus and all relatives, without the Buddha, there is no adornment, just as in the empty sky, the stars are without the moon.' After reciting the verse, he bows at the feet of the Sangha (僧伽, the monastic community), ascends the Dharma seat, and begins to speak: 'Thus have I heard, at one time the Buddha dwelt in such and such a place, and spoke such and such a scripture.' Even humans and devas (天, gods) respectfully receive and practice it. At that time, Kashyapa asks the Bhikkhus: 'Are the words spoken by Ananda without error?' They all reply: 'They are no different from what the World-Honored One spoke.' Kashyapa then says to Ananda: 'I will not remain in this world for long. Now I entrust the True Dharma to you. You must guard it well. Listen to my verse: Dharma is inherently Dharma, there is no Dharma and no non-Dharma. Why, within a single Dharma, is there Dharma and non-Dharma?' After reciting the verse, he takes the Sanghati (僧伽黎, saṃghāṭī, a monk's outer robe). (Jiazi Dingmao Thirty) He enters Kukkutapada-giri (雞足山, Kukkutapāda-giri) with his robe, awaiting the descent of Maitreya (慈氏, Maitreya, the future Buddha). This is the year Bingchen, the fifth year of King Xiao of the Zhou Dynasty. (Eleven) Fei Zi of Qin (秦非子) (His ancestors were descendants of Gaoyang. Initially, Nüxiu assisted Daye, and Dafei assisted Shun as prime minister. Lian, Mengxi, and Zhongyan were great-grandsons of Lian. A bird-bodied person spoke. Zhongjue, the charioteer of Taiwu of Yin, Feilian, and E'lai were the ancestors of Qin. Later, they arrived at Baiyi.
佐禹治水有功。舜賜姓嬴氏。后之非子。周孝王使主馬。又大蕃息。封于秦。號曰秦嬴。至德公居雍城。秦州隴城縣也。后穆公始霸。至昭襄稱王自非子下。秦侯公伯秦仲莊平文宣出武德宣城穆康共桓襄惠悼厲躁懷靈簡惠出獻孝惠文王武王昭王。三十二君。六百三十八年也)。
夷王燮(懿王次子。周室陵遲。諸侯朝朔。下堂迎之。治十六年)。
(十二 癸未) 厲王胡(夷王子。暴虐無道。國人叛之。襲殺于彘。通周召五十一年)。
(十三 癸巳) 二祖阿難。王舍城人也。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生。因為之名。多聞博達智慧無礙。世尊以為總持第一。嘗所讚歎。加以夙世有大功德。受持法藏如水傳器。佛乃命為侍者。后阿阇世王白言。仁者。如來迦葉尊勝二師皆已涅槃。而我多故悉不能睹。仁者。般涅槃時愿垂告別。阿難許之。后自念言。我身危脆猶如聚沫。況復衰老豈能長久。又念。阿阇世王與吾有約。乃詣王宮告之曰。吾欲入涅槃。故來辭耳。門者曰。王寢不可以聞。阿難曰。俟王覺時當爲我說。時王夢中見一寶蓋七寶嚴飾。千萬億眾圍繞瞻仰。俄而風雨暴至吹折其柄。珍寶瓔珞悉墜于地。心甚驚異。既寤門者具白上事。
【現代漢語翻譯】 現代漢語譯本 佐禹治水有功，舜賜予他嬴姓。後來的非子，周孝王讓他主管養馬，馬匹大量繁殖，於是封他于秦地，號為秦嬴。傳至德公，居住在雍城（即秦州隴城縣）。後來秦穆公開始稱霸，到秦昭襄王時正式稱王。從非子開始，歷經秦侯、公伯、秦仲、莊公、平公、文公、宣公、出公、武公、德公、宣公、成公、穆公、康公、共公、桓公、襄公、惠公、悼公、厲共公、躁公、懷公、靈公、簡公、惠文王、武王、昭王，共三十二位君主，歷時六百三十八年。
夷王燮（懿王的次子，當時周王室衰落，諸侯來朝見時，他都要走下臺階去迎接，在位十六年）。
厲王胡（夷王的兒子，殘暴無道，百姓背叛他，在彘地被殺。他和周定公、召穆公共治國家五十一年）。
二祖阿難（Ānanda）（王舍城人，屬於剎利帝（Kshatriya）種姓，父親是斛飯王，實際上是佛陀的堂弟。梵語阿難陀（Ānanda），翻譯成漢語是慶喜，也叫歡喜。如來佛成道之夜出生，因此得名。他博聞強記，智慧無礙，世尊認為他是總持第一。佛陀曾經讚歎他，加上他前世有大功德，能夠像用水從一個容器倒入另一個容器一樣接受和保持佛法。佛陀於是命他為侍者。後來阿阇世王（Ajatasattu）對阿難說：『仁者，如來、迦葉（Kāśyapa）尊勝二位老師都已經涅槃，而我因為事務繁忙，都沒能見到。仁者，您般涅槃的時候，希望您能告訴我一聲。』阿難答應了他。後來阿難自己想到：『我的身體脆弱得像水泡一樣，何況已經衰老，怎麼能長久呢？』又想到阿阇世王和自己有約定，於是前往王宮告訴他說：『我將要入涅槃，所以來告別。』守門人說：『大王正在睡覺，不能通報。』阿難說：『等大王醒來的時候，你應當為我說。』當時阿阇世王在夢中見到一個寶蓋，用七寶裝飾，千萬億人圍繞瞻仰。忽然狂風暴雨來臨，吹斷了寶蓋的柄，珍寶瓔珞全部掉在地上。心中非常驚異。醒來后，守門人把阿難的事情全部告訴了他。
【English Translation】 English version Yu the Great (佐禹) was meritorious in controlling the floods. Emperor Shun (舜) bestowed upon him the surname Ying (嬴). Fei Zi (非子), a descendant, was appointed by King Xiao of Zhou (周孝王) to manage horses, which greatly multiplied. He was enfeoffed in Qin (秦) and titled Qin Ying (秦嬴). The line continued to Duke De (德公), who resided in Yongcheng (雍城), which is present-day Longcheng County (隴城縣) in Qin Prefecture (秦州). Later, Duke Mu of Qin (秦穆公) began to dominate, and King Zhaoxiang (昭襄王) declared himself king. From Fei Zi onwards, the rulers included Marquis Qin (秦侯), Gongbo (公伯), Qin Zhong (秦仲), Duke Zhuang (莊公), Duke Ping (平公), Duke Wen (文公), Duke Xuan (宣公), Duke Chu (出公), Duke Wu (武公), Duke De (德公), Duke Xuan (宣公), Duke Cheng (成公), Duke Mu (穆公), Duke Kang (康公), Duke Gong (共公), Duke Huan (桓公), Duke Xiang (襄公), Duke Hui (惠公), Duke Dao (悼公), Duke Li Gong (厲共公), Duke Zao (躁公), Duke Huai (懷公), Duke Ling (靈公), Duke Jian (簡公), King Huiwen (惠文王), King Wu (武王), and King Zhaoxiang (昭王), totaling thirty-two rulers over six hundred and thirty-eight years.
King Yi Xie (夷王燮) (the second son of King Yi (懿王). The Zhou dynasty was declining, and when the feudal lords came to court, he would descend the steps to greet them. He reigned for sixteen years).
King Li Hu (厲王胡) (the son of King Yi (夷王). He was tyrannical and cruel, and the people rebelled against him, killing him in Zhi (彘). He co-ruled the country with Duke Ding of Zhou (周定公) and Mu Gong of Shao (召穆公) for fifty-one years).
The Second Ancestor, Ānanda (阿難) (from Rajagriha (王舍城), belonging to the Kshatriya (剎利帝) caste, his father was King Huhuana (斛飯王), actually Buddha's cousin. In Sanskrit, Ānanda (阿難陀) means 'Joyful' or 'Delightful'. He was born on the night the Tathagata (如來) attained enlightenment, hence the name. He was learned, knowledgeable, and his wisdom was unobstructed. The World-Honored One considered him the foremost in upholding the Dharma. The Buddha praised him, and because of his great merits in past lives, he could receive and hold the Dharma like water being poured from one vessel to another. The Buddha then appointed him as his attendant. Later, King Ajatasattu (阿阇世王) said to Ānanda: 'Venerable one, the Tathagata and the Venerable Kāśyapa (迦葉), two teachers, have already entered Nirvana, and I have been unable to see them due to my many affairs. Venerable one, when you enter Parinirvana, I hope you will inform me.' Ānanda agreed. Later, Ānanda thought to himself: 'My body is fragile like a bubble, and moreover, I am already old, how can I live long?' He also thought of his agreement with King Ajatasattu, so he went to the palace and told him: 'I am about to enter Nirvana, so I have come to say goodbye.' The gatekeeper said: 'The King is sleeping and cannot be disturbed.' Ānanda said: 'When the King wakes up, you should tell him for me.' At that time, King Ajatasattu dreamed of a jeweled canopy, adorned with seven treasures, surrounded and revered by billions of people. Suddenly, a violent storm came, breaking the canopy's handle, and all the precious jewels and ornaments fell to the ground. He was greatly astonished. After waking up, the gatekeeper told him everything about Ānanda.
王聞語已失聲號慟哀感天地。即至毗舍離城。見阿難在恒河中流跏趺而坐。王乃作禮而說偈言。稽首三界尊。棄我而至此。暫憑悲願力。且莫般涅槃。時毗舍離王亦在河側。復說偈言。尊者一何速。而歸寂滅場。頭住須臾間。而受于供養。爾時阿難見二國王咸來勸請。乃說偈言。二王善嚴住。勿為苦悲戀。涅槃當我凈。而無諸有故。阿難復念。我若偏向一國而般涅槃。諸國爭競。無有是處。應以平等度諸有情。遂于恒河中流將入寂滅。是時山河大地六種震動。雪山中五百仙人睹茲瑞應飛空而至。禮阿難足胡跪白言。我于長老當證佛法。愿垂大慈度脫我等。阿難默然受請。即變殑伽河。悉為金地。為其仙眾說諸大法。阿難復念。先所度脫弟子應當來集。須臾五百羅漢從空而下。為諸仙人出家受具。其仙眾中有二羅漢。一名商那和修。二名末田底迦。阿難知是法器乃告之曰。昔如來以大法眼傳大迦葉。迦葉入定而傳於我。我今將滅。用傳於汝。汝受吾教。當聽偈言。本來傳有法傳了言無法。各各須自悟。悟了無無法。阿難傳法眼藏竟。踴身虛空作十八變。入風奮迅三昧。分身四分。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毗舍離王。一分奉阿阇世王。各建寶塔而供養之。乃厲王十年癸巳歲也。
(辛亥) 世尊入
【現代漢語翻譯】 現代漢語譯本 王聞聽后失聲痛哭，悲傷之情感動了天地。隨即趕到毗舍離城（Vaishali，古印度城市名）。看見阿難（Ananda，佛陀十大弟子之一）在恒河（Ganges）中流跏趺而坐。國王於是行禮並說了偈語：『頂禮三界至尊，您要捨棄我們到這裡來。暫且憑藉您的悲憫願力，請不要般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的入滅）。』當時毗舍離王也在河邊，也說了偈語：『尊者為何如此迅速，就要歸於寂滅之地？請您稍微停留片刻，接受我們的供養。』 這時阿難看見兩位國王都來勸請，於是說了偈語：『兩位國王請安穩住世，不要如此悲傷戀 attachment。涅槃是我的清凈之所，沒有諸多的牽掛。』阿難又想，如果我偏向一國而般涅槃，各國必定爭鬥，這不合適。應該以平等之心度化所有眾生。於是在恒河中流進入寂滅。當時山河大地發生六種震動。雪山（Himalayas）中的五百仙人看到這祥瑞的景象，飛到空中，禮拜阿難的腳，胡跪稟告說：『我們要在長老這裡證得佛法，希望您能以大慈悲心度脫我們。』阿難默默地接受了他們的請求，隨即變化殑伽河（Ganges River），全部變為金地。為這些仙人宣說各種大法。阿難又想，先前所度化的弟子應當前來聚集。 一會兒，五百羅漢從空中降下，為這些仙人出家受具足戒。這些仙人中有兩位羅漢，一名商那和修（Śāṇavāsa），二名末田底迦（Madhyāntika）。阿難知道他們是堪受佛法的器皿，於是告訴他們說：『過去如來（Tathagata，佛的稱號）以大法眼傳給大迦葉（Mahākāśyapa，摩訶迦葉），迦葉入定後傳給我。我現在將要入滅，用它來傳給你們。你們接受我的教誨，應當聽我的偈語：本來傳有法，傳了言無法。各各須自悟，悟了無無法。』阿難傳授法眼藏完畢，踴身到虛空中，示現十八種變化，進入風奮迅三昧（Samadhi，禪定的一種）。分身四份，一份奉獻給忉利天（Trayastrimsa Heaven，佛教欲界六天之一），一份奉獻給娑竭羅龍宮（Sāgara-nāgarāja-bhavana，海龍王宮殿），一份奉獻給毗舍離王，一份奉獻給阿阇世王（Ajatashatru，古印度國王）。各自建造寶塔來供養。那是厲王十年癸巳年。 (辛亥) 世尊入
【English Translation】 English version Wang heard this and wept bitterly, his sorrow moving heaven and earth. He immediately went to the city of Vaishali (Vaishali, an ancient Indian city). There he saw Ananda (Ananda, one of the Buddha's ten principal disciples) sitting in the lotus position in the middle of the Ganges (Ganges) River. The king then paid his respects and spoke a verse: 'I bow to the Lord of the Three Realms, who abandons me to come here. Relying temporarily on your compassionate vows, please do not enter Parinirvana (Parinirvana, a Buddhist term referring to the passing away of a Buddha or Arhat).' At that time, the King of Vaishali was also by the river, and he also spoke a verse: 'Venerable One, why so quickly do you return to the realm of stillness? Please stay for a moment and receive our offerings.' Then Ananda saw that both kings had come to urge him to stay, so he spoke a verse: 'Both kings, dwell in peace, do not be so sorrowful and attached. Nirvana is my pure abode, free from all attachments.' Ananda then thought, 'If I enter Parinirvana favoring one country, the countries will surely fight, which is not appropriate. I should liberate all sentient beings with equanimity.' So, in the middle of the Ganges River, he entered into stillness. At that time, the mountains, rivers, and earth shook in six ways. Five hundred immortals in the Himalayas (Himalayas) saw this auspicious sign and flew into the sky, prostrating themselves at Ananda's feet and kneeling to report: 'We wish to attain the Buddha's Dharma from the Elder. We hope you can liberate us with great compassion.' Ananda silently accepted their request and immediately transformed the Ganges River (Ganges River) entirely into golden land. He expounded various great Dharmas for these immortals. Ananda then thought, 'The disciples I have previously liberated should come and gather.' In a short while, five hundred Arhats descended from the sky and ordained these immortals, giving them the full precepts. Among these immortals were two Arhats, one named Śāṇavāsa (Śāṇavāsa) and the other named Madhyāntika (Madhyāntika). Ananda knew that they were vessels capable of receiving the Dharma, so he told them: 'In the past, the Tathagata (Tathagata, an epithet of the Buddha) transmitted the Dharma Eye to Mahākāśyapa (Mahākāśyapa), and Kāśyapa entered Samadhi and transmitted it to me. Now I am about to pass away, and I will transmit it to you. You should accept my teachings and listen to my verse: Originally, there was a Dharma transmitted, but after transmission, it is said to be without Dharma. Each must awaken on their own; once awakened, there is no non-Dharma.' After Ananda finished transmitting the Dharma Eye Treasury, he leaped into the void and manifested eighteen transformations, entering the Wind Swift Samadhi (Samadhi, a type of meditation). He divided his body into four parts, one part offered to the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the Desire Realm in Buddhism), one part offered to the Sāgara-nāgarāja-bhavana (Sāgara-nāgarāja-bhavana, the palace of the Dragon King of the Sea), one part offered to the King of Vaishali, and one part offered to King Ajatashatru (Ajatashatru, an ancient Indian king). Each built a precious pagoda to make offerings. That was the year Gui Si, the tenth year of King Li. (Xin Hai) The World Honored One entered
滅一百年矣。
(十四) 傳曰。百歲已前。人傳雖異法味一如。五師傳教首迦葉波。傳之阿難。阿難傳商那和修。商傳優波鞠多。優傳末田底迦。自此百年之後。法疏一味水乳兩和。析㲲分金各宗異見。源流派別二部斯興。一上座部。二大眾部。三百年來展轉分破。大眾本末別成九部。大眾部。一說部。說出世部。雞胤部。多聞部。說假部。制多山部。西山住部。北山住部○上座本末成十一部。說一切有部。上座部。犢子部。法上部。賢胄部。正量部。密林山部化地部。法藏部。飲光部。經量部。嗚呼正法加絲以麻。嘉謨增乳以水。慕道者惑于異端。孰非曷是。悲哉。
(庚申甲子) 共和元年王崩(王時不道濫謗。百姓不言政道。路相逢視之以目。由是作亂。叛王子彘。在政三十七年。周召二伯行政。號共和。凡十四年)。
(十五 甲戌) 宣王靖(厲王子。初王奔彘。太子匿召公家。國人圍之。公以子代之。太子方得脫。既長周召二伯立之為王。修文武成康之風。諸侯覆宗周。時天下大旱。王自責身六年乃雨)治四十六年。王臣史籀改蒼頡古文為大篆(今岐下石鼓有數字至宋蘇軾辨得幾字)。
(乙未) 鄭桓公友(厲王少子。宣王之弟。初封鄭。今華陰縣。后徙榮陽。今新鄭是。
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甲戌）宣王即位（厲王的兒子。當初厲王逃奔到彘地，太子藏在召公家裡。國人包圍了召公的家，召公用自己的兒子代替太子。太子才得以脫身。長大后，周公和召公擁立他為王。他傚法文王、武王、成王、康王的治國之風，諸侯又重新歸順周朝。當時天下大旱，宣王自我反省，六年之後才下雨），統治了四十六年。國王的臣子史籀將倉頡的古文改爲了大篆（現在岐山下的石鼓上還有一些文字，到了宋朝蘇軾才辨認出幾個字）。", "", "（乙未）鄭桓公友（厲王的小兒子，宣王的弟弟。最初被封在鄭地，即現在的華陰縣。後來遷徙到榮陽，即現在的新鄭）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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至幽公弟君乙為君。自桓下。武莊厲昭亹嬰厲穆靈襄悼成厘簡定獻聲哀共濡君乙。凡二十三君。二百八十一年)。
(十六) 第三祖商那和修。摩突羅國人也。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢邪。在胎六年而生。梵云商諾迦。此云自然服。即西域九枝秀草名也。若羅漢聖人降生。則此草生於凈地。祖生時瑞草斯應。昔如來行化至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留茶。吾滅度后一百年。有比丘商那和修。於此地轉妙法輪。后百歲果誕祖。出家證道。受慶喜尊者法眼化導有情。及止此林降二火龍歸順佛教。龍因施地以建梵宮。祖化緣既久。思傳正法。尋于吒利國。得優波鞠多。以為給侍。因問鞠多曰。汝年幾邪。答曰。我年十七。祖曰。汝身十七性十七耶。答曰。師發已白。為發白耶心白耶。祖曰。我但發白。非心白耳。曰我身十七。非性十七也。和修知是法器。三載后遂為落髮受具。乃告曰。昔如來以無上正法眼藏傳囑迦葉。展轉相授而至於我。我今傳汝。勿令斷絕。汝受吾教。聽吾偈言。非法亦非心。無心亦無法。說是心法時。是法非心法。說偈已即隱於罽賓國南象白山中。後於三昧中見弟子鞠多有五百徒眾。常多懈慢。祖乃往彼現龍奮迅三昧。以調伏之。而說偈曰。通達非
【現代漢語翻譯】 現代漢語譯本：從幽公的弟弟君乙開始成為國君。從桓公以下，武公、莊公、厲公、昭公、亹（wěi）公、嬰公、厲公、穆公、靈公、襄公、悼公、成公、厘公、簡公、定公、獻公、聲公、哀公、共公、濡（rú）公、君乙。總共有二十三個國君，歷時二百八十一年。
（十六）第三祖商那和修（Śāṇavāsa，意為自然服），是摩突羅國（Mathura）人。也叫舍那婆斯（Śāṇavāsin）。姓毗舍多（Viśada）。父親是林勝，母親是憍奢邪（Kauśalya）。在母胎中六年才出生。梵語稱商諾迦（Śāṇaka），意為自然服。指的是西域一種名為九枝秀的草。如果羅漢聖人降生，這種草就會生長在乾淨的土地上。商那和修出生時，這種吉祥的草就應時而生。過去如來在摩突羅國弘法時，看到一片青林枝葉茂盛，告訴阿難（Ānanda）說：『這片林地名叫優留茶（Uruvilva）。我滅度后一百年，會有比丘商那和修，在這裡轉動微妙的法輪。』一百年後果然誕生了商那和修。他出家證道，接受慶喜尊者（Ānanda）的法眼，化導有情眾生。他曾在此林中降伏兩條火龍，使它們歸順佛教。龍因此獻出土地，建造了梵宮。商那和修教化的因緣已久，想要傳授正法，於是在吒利國（Tālis）找到了優波鞠多（Upagupta），作為侍者。他問優波鞠多：『你今年幾歲？』優波鞠多回答說：『我今年十七歲。』商那和修說：『是你的身體十七歲，還是你的自性十七歲？』優波鞠多回答說：『師父的頭髮已經白了，是頭髮白了，還是心白了？』商那和修說：『我只是頭髮白了，不是心白了。』優波鞠多說：『我的身體十七歲，不是自性十七歲。』商那和修知道他是法器，三年後就為他剃度受戒。於是告訴他：『過去如來將無上正法眼藏傳給迦葉（Kāśyapa），輾轉相授直到我。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈語：非法也不是心，無心也沒有法。說這是心法的時候，這法不是心法。』說完偈語后，就隱沒在罽賓國（Kashmir）南方的象白山中。後來在三昧中看到弟子優波鞠多有五百個徒眾，常常懈怠放慢，商那和修就前往那裡，示現龍奮迅三昧，來調伏他們，並說了偈語：通達不是
【English Translation】 English version: From Duke You's younger brother, Lord Yi, began his reign as ruler. From Duke Huan downwards, there were Duke Wu, Duke Zhuang, Duke Li, Duke Zhao, Duke Wei, Duke Ying, Duke Li, Duke Mu, Duke Ling, Duke Xiang, Duke Dao, Duke Cheng, Duke Li, Duke Jian, Duke Ding, Duke Xian, Duke Sheng, Duke Ai, Duke Gong, Duke Ru, and Lord Yi. In total, there were twenty-three rulers, spanning two hundred and eighty-one years.
(16) The Third Patriarch, Śāṇavāsa (商那和修, meaning 'naturally clothed'), was a native of the country of Mathura (摩突羅國). He was also known as Śāṇavāsin (舍那婆斯). His surname was Viśada (毗舍多). His father was Linsheng (林勝), and his mother was Kauśalya (憍奢邪). He was born after being in the womb for six years. In Sanskrit, he is called Śāṇaka (商諾迦), which means 'naturally clothed.' This refers to a type of grass called 'Nine-Branched Auspicious Grass' in the Western Regions. If an Arhat or sage is born, this grass will grow in a pure land. When Śāṇavāsa was born, this auspicious grass appeared in response. In the past, when the Tathagata was propagating the Dharma in the country of Mathura, he saw a lush green forest and told Ānanda (阿難): 'This forest is called Uruvilva (優留茶). One hundred years after my Parinirvana, there will be a Bhikshu named Śāṇavāsa who will turn the wonderful Dharma wheel in this place.' One hundred years later, Śāṇavāsa was indeed born. He renounced the world, attained enlightenment, and received the Dharma-eye from Venerable Ānanda, guiding sentient beings. He subdued two fire dragons in this forest, causing them to submit to Buddhism. The dragons then offered the land to build a Brahma palace. After a long period of teaching, Śāṇavāsa desired to transmit the true Dharma. He found Upagupta (優波鞠多) in the country of Tālis (吒利國) to be his attendant. He asked Upagupta: 'How old are you?' Upagupta replied: 'I am seventeen years old.' Śāṇavāsa said: 'Is it your body that is seventeen years old, or your nature that is seventeen years old?' Upagupta replied: 'The master's hair is already white; is it the hair that is white, or the mind that is white?' Śāṇavāsa said: 'Only my hair is white, not my mind.' Upagupta said: 'My body is seventeen years old, not my nature.' Śāṇavāsa knew that he was a vessel of Dharma, and three years later, he tonsured him and gave him the full precepts. Then he told him: 'In the past, the Tathagata transmitted the unsurpassed treasury of the Right Dharma Eye to Kāśyapa (迦葉), which was passed down through successive generations to me. Now I transmit it to you; do not let it be cut off. Receive my teachings and listen to my verse: Neither is it Dharma, nor is it mind; without mind, there is also no Dharma. When this is said to be the Dharma of the mind, this Dharma is not the Dharma of the mind.' After reciting the verse, he disappeared into the Elephant White Mountain south of Kashmir (罽賓國). Later, in Samadhi, he saw that his disciple Upagupta had five hundred disciples who were often lazy and negligent. Śāṇavāsa went there and manifested the Dragon's Vigorous Samadhi to subdue them, and recited the verse: Thorough understanding is not
彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比丘聞偈已。依教奉行皆獲無漏。祖乃作十八變。火光三昧用焚其身。鞠多收舍利。葬于梵迦羅山。五百比丘各。
(十七 己未) 持一幡迎導。至彼建塔供養。乃宣王二十二年乙未歲。王無辜殺杜伯。一日出畋。見杜伯持弓矢射王中心。墮車折脊而死。事見墨子載也。
(庚申) 幽王宮涅(宣王子。嬖褒姒。生伯服。廢太子與申后而立伯服。褒姒不好笑。王乃舉烽燧大鼓。諸侯皆至。又且無寇。褒姒大笑。王悅后申侯與犬戎同伐王于驪山。復舉烽燧。諸侯不至。遂死山下。乃扶太子宜臼為王。以奉周祀)在位十一年。
(庚午) 攜王伯服(幽王庶子。西兵殺王。伯服乃立。國人不順。未經年而廢之)。
東周(二十四主都於洛陽)
(十八 辛未) 平王宜臼(幽王太子申侯立之)東遷洛京以辟難。治五十一年。
(壬申) 諸侯寖盛政出方伯。
(辛卯) 世尊示滅二百年矣。
(十九 庚子) 第四祖優波鞠多。吒利國人也。亦名優波崛多。又名鄔波鞠多。姓首陀。父善意。十七出家二十證果。隨方行化至摩突羅國。得度者甚眾。由是魔宮震動波旬愁怖。遂竭其魔力以害正法。祖即入三昧觀其所由。
【現代漢語翻譯】 現代漢語譯本 『彼此。至聖無長短。汝除輕慢意。疾得阿羅漢（Arhat）。』五百比丘聞偈已。依教奉行皆獲無漏。祖乃作十八變。火光三昧用焚其身。鞠多收舍利（Śarīra）。葬于梵迦羅山（梵迦羅山）。五百比丘各。
（十七 己未）持一幡迎導。至彼建塔供養。乃宣王二十二年乙未歲。王無辜殺杜伯。一日出畋。見杜伯持弓矢射王中心。墮車折脊而死。事見墨子載也。
（庚申）幽王宮涅（宣王子。嬖褒姒。生伯服。廢太子與申后而立伯服。褒姒不好笑。王乃舉烽燧大鼓。諸侯皆至。又且無寇。褒姒大笑。王悅后申侯與犬戎同伐王于驪山。復舉烽燧。諸侯不至。遂死山下。乃扶太子宜臼為王。以奉周祀）在位十一年。
（庚午）攜王伯服（幽王庶子。西兵殺王。伯服乃立。國人不順。未經年而廢之）。
東周（二十四主都於洛陽）
（十八 辛未）平王宜臼（幽王太子申侯立之）東遷洛京以辟難。治五十一年。
（壬申）諸侯寖盛政出方伯。
（辛卯）世尊示滅二百年矣。
（十九 庚子）第四祖優波鞠多（Upagupta）。吒利國人也。亦名優波崛多（Upagupta）。又名鄔波鞠多（Upagupta）。姓首陀。父善意。十七出家二十證果。隨方行化至摩突羅國（摩突羅國）。得度者甚眾。由是魔宮震動波旬（Pāpīyas）愁怖。遂竭其魔力以害正法。祖即入三昧觀其所由。
【English Translation】 English version 『Each other. The most holy has no long or short. If you remove arrogance and contempt, you will quickly attain Arhatship (Arhat).』 After the five hundred Bhikkhus heard the verse, they practiced according to the teachings and all attained freedom from outflows. The Patriarch then performed eighteen transformations and used the Samadhi of Fiery Light to cremate his body. Kukuta collected the Śarīra (Śarīra) and buried them on Mount Bakkala (梵迦羅山). The five hundred Bhikkhus each...
(17th, Jiwei year) Holding a banner to welcome and guide, they built a stupa there for offerings. It was the 22nd year of King Xuan, Yiwei year. The king killed Du Bo innocently. One day, while hunting, he saw Du Bo holding a bow and arrow, shooting the king in the center of his chest. He fell from the chariot, broke his spine, and died. This matter is recorded in Mozi.
(Gengshen year) King You's palace was in ruins (Prince Xuan. He favored Bao Si and had Bo Fu. He deposed the crown prince and Queen Shen to establish Bo Fu. Bao Si did not like to laugh. The king then raised beacon fires and drums. The feudal lords all arrived, even though there were no enemies. Bao Si laughed greatly. The king was pleased. Later, Marquis Shen and the Quanrong barbarians attacked the king at Mount Li. He raised the beacon fires again, but the feudal lords did not come. He then died at the foot of the mountain. They then supported Prince Yijiu as king to continue the Zhou sacrifices). He reigned for eleven years.
(Gengwu year) King Xie, Bo Fu (a son of King You by a concubine. The Western troops killed the king, and Bo Fu was then established. The people of the country did not obey, and he was deposed before a year had passed).
Eastern Zhou (Twenty-four rulers were based in Luoyang)
(18th, Xinwei year) King Ping, Yijiu (the crown prince of King You, established by Marquis Shen) moved the capital east to Luoyang to avoid difficulties. He reigned for fifty-one years.
(Renshen year) The feudal lords gradually became powerful, and the government came from the regional lords.
(Xinmao year) It has been two hundred years since the World Honored One demonstrated Nirvana.
(19th, Gengzi year) The Fourth Patriarch was Upagupta (Upagupta). He was a native of the country of Chali. He was also named Upagupta (Upagupta). He was also named Upa-Kukuta (Upagupta). His surname was Shoudha. His father was Shanyi. He left home at seventeen and attained enlightenment at twenty. He traveled everywhere to propagate the Dharma, reaching the country of Mathura (摩突羅國). Many were saved. Because of this, the demon palace shook, and Pāpīyas (Pāpīyas) was worried and afraid. He then exhausted his demonic powers to harm the true Dharma. The Patriarch then entered Samadhi to observe the cause.
波旬復伺便。密持瓔珞縻之於頸。及祖出定。乃取人狗蛇三尸化為華鬘。耎言慰諭波旬曰。汝與我瓔珞。甚是珍妙。吾有華髮。以相酬奉。波旬大喜。引頸受之。即變為三種臭尸蟲蛆壞爛。波旬厭惡大生憂惱。盡己神力不能移動。乃升六慾天告諸天王。又詣梵王求其解免。彼各告言。十力弟子所作神變。我輩凡陋何能去之。波旬曰。然則奈何梵王曰。汝可歸心尊者。即能除斷。乃為說偈令其迴向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮禮尊者足。哀露懺悔。鞠多告曰。汝自今去。于如來正法更不作嬈害否。波旬曰。我誓迴向佛道永斷不善。祖曰。若然者。汝可口自唱言歸依三寶。魔王合掌三唱。華鬘悉除。乃歡喜踴躍。作禮尊者而說偈曰。稽首三昧尊。十力聖弟子。我今愿迴向。勿令有劣弱。尊者在此化導證果最多。每度一人以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者志求出家。祖問曰。汝身出家心出家。答曰。我來出家不為身心。祖曰。不為身心復誰出家。曰夫出家者無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相其體亦然祖曰。汝當大悟心自通達。宜依佛法僧紹隆聖種。即為剃度受具足戒。仍告之曰。汝
【現代漢語翻譯】 波旬（Pāpīyas，欲界第六天之主）再次尋找機會，偷偷地用瓔珞（項鍊）纏繞在鞠多（Kukkuta，尊者名）的脖子上。等到鞠多從禪定中出來，就取來人、狗、蛇的三具屍體，變化成華鬘（花環）。他溫和地安慰波旬說：『你給我的瓔珞非常珍貴美妙，我用華鬘來作為回報。』波旬非常高興，伸長脖子接受了花鬘，華鬘立刻變成三種散發惡臭的屍體，上面佈滿蟲子和蛆，腐爛不堪。波旬感到厭惡，非常憂愁苦惱，用盡自己的神力也無法移動。於是他升到六慾天，告訴諸天王，又去梵天（Brahmā，色界諸天之主）那裡尋求解除困境的方法。他們都告訴他說：『這是十力（Tathāgata-balas，如來的十種力量）弟子的神力變化所致，我們這些凡夫俗子怎麼能解除呢？』波旬問：『既然這樣，那該怎麼辦呢？』梵天說：『你可以歸心於尊者，就能解除。』於是為他說了一首偈語，讓他回心轉意：『如果因為地而倒下，還要因為地而站起來；離開地而尋求站起來，終究沒有這個道理。』波旬接受了教誨后，就下到天宮，禮拜鞠多的腳，哀求懺悔。鞠多告訴他說：『你從今以後，還會對如來的正法進行擾亂和損害嗎？』波旬說：『我發誓迴向佛道，永遠斷絕不善。』鞠多說：『如果是這樣，你可以口中自己唱唸歸依三寶。』魔王合掌唱唸了三遍，華鬘全部消失，於是歡喜踴躍，向尊者作禮，並說偈語道：『稽首三昧尊，十力聖弟子。我今愿迴向，勿令有劣弱。』尊者在這裡化導，證得果位的人非常多。每度化一個人，就用一根籌碼放在石室裡。那石室縱向十八肘，橫向十二肘，裡面都放滿了籌碼。最後，有一位長者（富有的居士）的兒子，名叫香眾（Xiangzhong），來禮拜尊者，立志尋求出家。鞠多問他說：『你是身出家，還是心出家？』他回答說：『我來出家，不是爲了身，也不是爲了心。』鞠多問：『不為身心，又是爲了誰出家呢？』香眾回答說：『所謂出家，是因為沒有我，沒有我的緣故，就是心不生滅。心不生滅，就是常道。諸佛也是常住不變的，心沒有形狀和相貌，它的本體也是這樣。』鞠多說：『你應該會大徹大悟，心自然會通達。應該依靠佛法僧三寶，紹隆聖種（使聖人的種子不絕）。』於是為他剃度，授了具足戒，並告訴他說：『你 汝
【English Translation】 Pāpīyas (the lord of the sixth heaven of the desire realm) again sought an opportunity and secretly entwined a necklace (Yingluo) around the neck of Kukkuta (name of the venerable one). When Kukkuta emerged from samadhi, he took the three corpses of a human, a dog, and a snake, transforming them into a garland (Huaman). He gently consoled Pāpīyas, saying, 'The necklace you gave me is very precious and wonderful. I will use this garland as a return.' Pāpīyas was very happy and stretched out his neck to receive the garland, which immediately transformed into three foul-smelling corpses, covered with insects and maggots, and decaying. Pāpīyas felt disgusted and greatly distressed, unable to move it even with all his divine power. So he ascended to the six desire heavens and told the heavenly kings, and also went to Brahmā (lord of the form realm heavens) to seek a way to be relieved. They all told him, 'This is the divine power transformation made by the disciple of the Ten Powers (Tathāgata-balas, the ten powers of the Tathāgata), how can we, ordinary beings, undo it?' Pāpīyas asked, 'If that's the case, what should I do?' Brahmā said, 'You can return your heart to the venerable one, and you will be relieved.' So he spoke a verse to him, urging him to turn his heart around: 'If you fall because of the ground, you must also rise because of the ground; seeking to rise apart from the ground, there is ultimately no such reason.' After Pāpīyas accepted the teaching, he descended to the heavenly palace, prostrated at Kukkuta's feet, and begged for repentance. Kukkuta told him, 'From now on, will you still disturb and harm the right Dharma of the Tathāgata?' Pāpīyas said, 'I vow to dedicate myself to the Buddha's path and forever cut off unwholesomeness.' Kukkuta said, 'If that is the case, you can recite the refuge in the Three Jewels yourself.' The demon king folded his palms and recited three times, and all the garlands disappeared. Then he rejoiced and leaped, prostrated to the venerable one, and spoke a verse, saying, 'I bow to the Samadhi Venerable, the holy disciple of the Ten Powers. I now wish to dedicate myself, may there be no weakness.' The venerable one transformed and guided many people here, and those who attained the fruit were very numerous. Each time he transformed one person, he would place a chip in the stone chamber. The stone chamber was eighteen elbows long and twelve elbows wide, and it was filled with chips. Finally, there was the son of a elder (wealthy layperson), named Xiangzhong, who came to pay respects to the venerable one, determined to seek ordination. Kukkuta asked him, 'Are you ordaining your body or your mind?' He replied, 'I have come to ordain, not for the body, nor for the mind.' Kukkuta asked, 'Not for the body and mind, then for whom are you ordaining?' Xiangzhong replied, 'The so-called ordination is because there is no self, and because there is no self, the mind does not arise or cease. The mind not arising or ceasing is the eternal path. All Buddhas are also eternal, the mind has no shape or form, and its essence is also like that.' Kukkuta said, 'You should have great enlightenment, and your mind will naturally be clear. You should rely on the Buddha, Dharma, and Sangha, and continue the lineage of the saints (so that the seeds of the saints are not cut off).' Then he shaved his head for him, gave him the full precepts, and told him, 'You You
父嘗夢金日而生汝。可名提多迦。復謂曰。如來以大法眼藏次第傳授。以至於我。今復傳汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。傳法已。乃踴身虛空。呈十八變。然複本坐跏趺而逝。多迦以室內籌。用焚其軀。收舍利建塔供養。即平王三十年庚子歲也。
(己未) 王四十九年。乃魯隱公元年。孔子春秋編年始於此。
(二十 壬戌) 桓王林(平王孫太子泄早卒立王)在位二十三年。
(甲子乙酉 三三) 莊王佗(桓王子)在位十五年。
(二十一 己丑) 第五祖提多迦者。摩伽陀國人。初生之時。父夢金日自屋而出照耀天地。前有大山諸寶嚴飾。山頂泉涌滂沱四流。后遇鞠多尊者。為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。尊者本名香眾。師因易今名焉。梵語提多迦。此云通真量也。多迦聞師說已。歡喜踴躍而唱偈言。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多尊者亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。提多迦聞師妙偈設禮奉持。后至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀仙人授
【現代漢語翻譯】 現代漢語譯本： 父親曾經夢見金色的太陽而生下你，可以取名為提多迦（Titaka，人名）。又說：『如來以大法眼藏次第傳授，直到我這裡，現在再傳給你。聽我的偈語：心自本來心，本心非有法。有法有本心，非心非本法。』傳法完畢后，就在虛空中踴身，示現十八種變化，然後回到原來的座位，結跏趺坐而逝。提多迦用室內的柴火焚燒他的身體，收集舍利建造佛塔供養。那年是平王三十年庚子年。
（己未）周平王四十九年，是魯隱公元年。《春秋》的編年史從這一年開始。
（二十 壬戌）桓王林（平王的孫子，太子泄早逝後繼位）在位二十三年。
（甲子乙酉 三三）莊王佗（桓王的兒子）在位十五年。
（二十一 己丑）第五祖提多迦（Titaka）是摩伽陀國（Magadha）人。剛出生的時候，他的父親夢見金色的太陽從屋裡出來，照耀天地，前面有一座大山，用各種珍寶裝飾，山頂的泉水涌出，四處流淌。後來遇到鞠多尊者（Kukkuta），為他解釋說：『寶山，就是我的身體。泉水涌出，就是佛法無盡。太陽從屋裡出來，是你現在入道的象徵。照耀天地，是你的智慧超越常人。』尊者本名叫香眾，師父因此給他改了現在的名字。梵語提多迦（Titaka），這裡翻譯為通真量。提多迦（Titaka）聽了師父的解釋后，歡喜踴躍，唱偈語說：巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。鞠多尊者（Kukkuta）也說偈語：我法傳於汝，當現大智慧。金日從屋出，照耀于天地。提多迦（Titaka）聽了師父精妙的偈語，行禮接受並奉持。後來到了中印度，那裡有八千大仙，彌遮迦（Micchaka）為首，聽說尊者來了，帶領大家瞻仰禮拜，對尊者說：『過去和師父一同生在梵天，我遇到阿私陀仙人（Asita）傳授……』
【English Translation】 English version: His father once dreamed of a golden sun and you were born. You may be named Titaka (name of a person). He further said, 'The Tathagata has successively transmitted the Treasury of the Great Dharma Eye, down to me. Now I transmit it to you. Listen to my verse: The mind is originally the mind itself; the original mind is not a dharma. Having dharma has the original mind; not mind, not original dharma.' After transmitting the Dharma, he leaped into the void, displaying eighteen transformations, and then returned to his original seat, sitting in the lotus position and passed away. Titaka burned his body with firewood from the room, collected the relics, and built a pagoda for offering. That year was the Gengzi year, the 30th year of King Ping.
(Jiwei) The 49th year of King Ping was the first year of Duke Yin of Lu. The annals of Confucius's 'Spring and Autumn' began in this year.
(Twenty, Renxu) King Huan Lin (grandson of King Ping, who ascended the throne after the early death of Crown Prince Xie) reigned for twenty-three years.
(Jiazi Yiyou, Thirty-three) King Zhuang Tuo (son of King Huan) reigned for fifteen years.
(Twenty-one, Jichou) The Fifth Ancestor, Titaka (Titaka), was a native of Magadha (Magadha). At the time of his birth, his father dreamed that a golden sun came out of the house, illuminating heaven and earth. In front of him was a great mountain adorned with various treasures, and a spring gushed from the top of the mountain, flowing in four directions. Later, he met Venerable Kukkuta (Kukkuta), who explained to him, 'The treasure mountain is my body. The gushing spring is the endless Dharma. The sun coming out of the house is a sign of your entering the path now. Illuminating heaven and earth is your surpassing wisdom.' The Venerable's original name was Xiangzhong (Xiangzhong), and the master therefore changed his current name. The Sanskrit word Titaka (Titaka) here translates as 'understanding true measure.' After hearing the master's explanation, Titaka (Titaka) rejoiced and sang a verse, 'The majestic seven-jeweled mountain constantly produces a spring of wisdom, turning into the true taste of Dharma, capable of delivering all those with affinities.' Venerable Kukkuta (Kukkuta) also spoke a verse, 'I transmit the Dharma to you, and great wisdom shall appear. The golden sun comes out of the house, illuminating heaven and earth.' Titaka (Titaka) listened to the master's wonderful verse, paid homage, accepted, and upheld it. Later, he went to Central India, where there were eight thousand great immortals, led by Micchaka (Micchaka). Hearing that the Venerable had arrived, they led everyone to pay homage and said to the Venerable, 'In the past, I was born with the master in the Brahma heaven, and I met the immortal Asita (Asita) who taught...'
我仙法。師逢十力弟子修習禪那。自此報分殊涂已經六劫。尊者曰。支離累劫誠哉不虛。今可舍邪歸正以入佛乘。彌遮迦曰。昔阿私陀仙人授我記云。汝卻後六劫。當遇同學獲無漏果。今也相遇。非宿緣邪。愿師慈悲今我解脫。尊者即度出家命聖授戒。余仙眾始生我慢。尊者示大神通。於是俱發菩提心一時出家。乃告彌遮迦曰。昔如來以大法眼藏密傳迦葉。展轉相授而至於我。我今傳汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。說偈踴身虛空作十八變。火光三昧自焚其軀。彌遮迦與八千比丘。同收舍利于班茶山中起塔供養。即莊王五年己丑歲也。
(庚子) 僖王胡齊(莊王子一名厘)治五年○五霸次興(中庸子曰。霸者假也用威刑而防政。使仁義而不湮。秦漢皆霸道也。春秋稱五霸者。左傳曰。齊桓公九合諸侯一匡天下。孔子稱為五霸之首○晉文公召天子于河陽而朝諸侯矣○秦繆公因伐鄭而敗諸崤悔過修德○宋襄公為鹿上之盟。求諸侯于楚。楚人許之○楚莊王率諸侯伐陳。而立陳靈公。諸侯皆伏矣)。
(乙巳) 惠王閬(僖王子。初莊王嬖姬妃生子頹。頹有寵而後作亂。王奔鄭。鄭伯伐頹殺之立王。時齊桓伐楚子。責包茅不貢入周矣)。
(甲子 三四)
【現代漢語翻譯】 現代漢語譯本 我修習仙法。我的老師是逢十力（具有十種力量的人）的弟子，我修習禪那（冥想）。自此以後，我們各自的報應和去處已經不同，經歷了六劫（極長的時間單位）。尊者說：『支離（分離）累劫，確實不虛假。現在可以捨棄邪道，歸於正道，進入佛乘（佛教的道路）。』彌遮迦（人名）說：『過去阿私陀（人名）仙人給我授記說：你卻後六劫，當遇到同學，獲得無漏果（沒有煩惱的果報）。現在我們相遇，莫非是宿世的因緣嗎？愿老師慈悲，現在就讓我解脫。』尊者立即為他剃度出家，並命聖人傳授戒律。其餘的仙眾開始生起我慢之心。尊者示現大神通。於是他們都發起了菩提心（覺悟之心），一時都出家了。尊者於是告訴彌遮迦說：『過去如來（佛）以大法眼藏（佛法的精髓）秘密地傳給迦葉（佛陀的弟子），輾轉相授，傳到我這裡。我現在傳給你，你應當守護憶念它。』於是說偈語：『通達本法心，無法無非法。悟了同未悟，無心亦無法。』說完偈語，踴身到虛空中，示現十八種變化，用火光三昧（一種禪定狀態）自焚其身。彌遮迦與八千比丘（佛教僧侶），一同收集舍利（遺骨），在班茶山中建造佛塔供養。那時是莊王五年己丑歲。
（庚子）僖王胡齊（莊王的兒子，一名厘）統治五年 ○ 五霸（春秋時期的五個霸主）開始興起（中庸子說：霸者是假借，用威刑來防止政治混亂，使仁義不被埋沒。秦漢都是霸道。春秋稱五霸，左傳記載：齊桓公九合諸侯，一匡天下。孔子稱他為五霸之首 ○ 晉文公在河陽召見天子，諸侯都來朝拜他 ○ 秦繆公因為攻打鄭國而在崤山失敗，後悔過錯，修養德行 ○ 宋襄公爲了鹿上之盟，向楚國求助諸侯。楚國答應了他 ○ 楚莊王率領諸侯攻打陳國，擁立陳靈公。諸侯都臣服了）。
（乙巳）惠王閬（僖王的兒子。當初莊王寵愛的姬妃生了兒子頹。頹受到寵愛後作亂。惠王逃到鄭國。鄭伯攻打頹並殺了他，擁立惠王。當時齊桓公攻打楚國。責備楚國不進貢包茅給周朝）。
（甲子 三四）
【English Translation】 English version I practiced immortal methods. My teacher was a disciple of one with the ten powers (one who possesses ten kinds of strength), and I practiced dhyana (meditation). Since then, our respective retributions and destinations have differed, and we have passed through six kalpas (extremely long units of time). The Venerable one said, 'Separation through kalpas is indeed not false. Now you can abandon the heterodox path, return to the orthodox path, and enter the Buddhayana (the path of Buddhism).' Mīmamsaka (name of a person) said, 'In the past, the immortal Asita (name of a person) prophesied to me, saying: After six kalpas, you will meet a fellow student and attain the anāsrava-phala (fruit of no outflows, a state without defilements). Now that we have met, could it be a karmic connection from a past life? May the teacher be compassionate and liberate me now.' The Venerable one immediately ordained him as a monk and instructed a holy person to transmit the precepts. The other immortals then began to generate arrogance. The Venerable one manifested great supernatural powers. Thereupon, they all aroused bodhicitta (the mind of enlightenment) and became monks at the same time. The Venerable one then told Mīmamsaka, 'In the past, the Tathagata (Buddha) secretly transmitted the Mahadharma-cakṣus (the essence of the Buddha's teachings) to Kāśyapa (a disciple of the Buddha), which was passed down successively until it reached me. Now I transmit it to you, and you should protect and remember it.' Then he spoke a verse: 'Penetrating the mind of the fundamental Dharma, there is no Dharma and no non-Dharma. Enlightenment is the same as non-enlightenment, no-mind is also no-Dharma.' After reciting the verse, he leaped into the sky, manifested eighteen transformations, and self-immolated his body with the fire-light samādhi (a state of meditative absorption). Mīmamsaka and eight thousand bhikṣus (Buddhist monks) together collected the śarīra (relics) and built a pagoda on Mount Bandha to make offerings. That was the year of Jǐchǒu, the fifth year of King Zhuang.
(Gēngzǐ) In the fifth year of the reign of King Xi Hu Qi (son of King Zhuang, also named Li) ○ The Five Hegemons (the five powerful rulers of the Spring and Autumn period) began to rise (Zhongyongzi said: A hegemon is a pretender, using force and punishment to prevent political chaos, so that benevolence and righteousness are not buried. The Qin and Han dynasties were both hegemonic. The Spring and Autumn Annals refer to the Five Hegemons, and the Zuo Zhuan records: Duke Huan of Qi united the feudal lords nine times and rectified the world. Confucius called him the leader of the Five Hegemons ○ Duke Wen of Jin summoned the Son of Heaven to Heyang, and the feudal lords came to pay homage to him ○ Duke Mu of Qin failed at Mount Yao because he attacked the state of Zheng, regretted his mistakes, and cultivated virtue ○ Duke Xiang of Song sought help from the state of Chu for the alliance at Lushang. The people of Chu agreed to him ○ King Zhuang of Chu led the feudal lords to attack the state of Chen and established Duke Ling of Chen. The feudal lords all submitted).
(Yǐsì) King Hui Lang (son of King Xi. Initially, King Zhuang's favored concubine gave birth to a son named Tui. Tui was favored and then caused chaos. King Hui fled to the state of Zheng. The Earl of Zheng attacked and killed Tui, and established King Hui. At that time, Duke Huan of Qi attacked the state of Chu. He blamed the state of Chu for not offering baomao (a kind of grass used for tribute) to the Zhou dynasty).
(Jiǎzǐ Three Four)
治二十五年。
(二十二 庚午) 襄王鄭(惠王子。子帶作亂。王奔鄭。晉文公殺子帶立王)治三十三年。
(辛未) 世尊入滅三百年矣(此後龍猛菩薩。造中論。等破除有見。后提婆等諸大論師。造百論等。弘闡大義了義燈明)。
(二十三 甲申) 第六祖彌遮迦者。中印度人也。既傳法已。游化至北天竺國。見雉堞之上有金色祥雲嘆曰。斯道人氣也。必有大士為吾法嗣。乃入城。于阛阓間有一人。手持酒器逆而問曰。師何方而來。欲往何所。師曰。從自心來。欲往無處。曰識我手中物否。師曰。此是觸器而負凈者。曰師還識我否。師曰。我即不識。識即非我。又謂曰。汝試自稱名氏。吾當后示本因。彼因說偈而答。我從無量劫。至於生此國。本姓頗羅墮。名字婆須密。師曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中吾滅后三百年有一聖人。姓頗羅墮。名婆須密。而於禪祖當獲第七。世尊記汝。汝應出家。彼乃置器禮師側立而言曰。我思往劫。嘗作檀那獻一如來寶座。彼佛記我云。汝于賢劫釋迦法中宣傳至教。今符師說。愿加度脫。師即與披剃復圓戒相。乃告之曰。正法眼藏今傳於汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。說偈已。入師子
【現代漢語翻譯】 現代漢語譯本
治二十五年。
(二十二 庚午) 襄王鄭（惠王子。子帶作亂。王奔鄭。晉文公殺子帶立王）在位三十三年。
(辛未) 世尊（釋迦牟尼佛）入滅三百年了（此後龍猛菩薩（Nāgārjuna）。造《中論》（Mūlamadhyamakakārikā）等，破除有見。后提婆（Āryadeva）等諸大論師，造《百論》（Śataśāstra）等，弘揚闡述大義和了義的燈明）。
(二十三 甲申) 第六祖彌遮迦（Micchaka），是中印度人。傳法之後，游化到北天竺國，看見城墻上有金色祥雲，感嘆說：『這是有道之人的氣象啊，必定有大士作為我的法嗣。』於是入城，在街市中有一個人，拿著酒器迎面而來，問道：『師父從哪裡來？想要去哪裡？』彌遮迦回答：『從自心來，想要去無處。』那人說：『認識我手中的東西嗎？』彌遮迦說：『這是接觸過酒的器皿，卻承載著清凈。』那人說：『師父還認識我嗎？』彌遮迦說：『我不認識，如果認識就不是我了。』又對他說：『你試著自稱名氏，我當告訴你本來的因緣。』那人因此說了偈語回答：『我從無量劫以來，直到生於這個國家，本姓是頗羅墮（Bharadvāja），名字是婆須密（Vasumitra）。』彌遮迦說：『我的老師提多迦（Dhītika）說，世尊過去遊歷北印度時，告訴阿難（Ānanda）說：『這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮，名婆須密，他會在禪宗中獲得第七祖的地位。』世尊已經預記了你，你應該出家。』婆須密於是放下酒器，向彌遮迦禮拜，站在一旁說：『我思念往昔的劫數，曾經作為施主供養一位如來寶座，那位佛陀（Buddha）記我說：『你將在賢劫釋迦（Śākyamuni）的佛法中宣傳至高的教義。』現在符合師父所說，希望您能度化我。』彌遮迦就為他剃度，並授予圓滿的戒律。然後告訴他說：『正法眼藏（Saddharma-netra）現在傳給你，不要讓它斷絕。』於是說了偈語：『無心也無所得，說有所得便不是法。如果了悟心不是心，才開始瞭解心即是法。』說完偈語，進入師子
【English Translation】 English version
In the 25th year of his reign.
(22nd year, Gengwu) King Xiang of Zheng (son of Prince Hui. Zi Dai rebelled. The king fled to Zheng. Duke Wen of Jin killed Zi Dai and established the king) reigned for 33 years.
(Xinwei) It has been 300 years since the World Honored One (Śākyamuni Buddha) entered Parinirvana (After this, Bodhisattva Nāgārjuna composed the Mūlamadhyamakakārikā, etc., refuting views of existence. Later, great teachers such as Āryadeva composed the Śataśāstra, etc., propagating and elucidating the great meaning and the clear lamp of meaning).
(23rd year, Jiashen) The Sixth Ancestor Micchaka was from Central India. After transmitting the Dharma, he traveled and transformed beings in the Northern India, seeing auspicious golden clouds above the city walls, he exclaimed: 'This is the aura of a person of the Way. Surely there will be a great being as my Dharma successor.' Thereupon, he entered the city. In the marketplace, there was a person holding a wine vessel who came to meet him and asked: 'Master, where do you come from? Where do you wish to go?' The master replied: 'I come from my own mind, and I wish to go nowhere.' The man said: 'Do you recognize the object in my hand?' The master said: 'This is a vessel that has touched wine, yet it bears purity.' The man said: 'Does the master recognize me?' The master said: 'I do not recognize, for if I recognize, it is not me.' He further said: 'Try to state your name, and I shall reveal your original cause.' Thereupon, the man spoke a verse in reply: 'From immeasurable kalpas, until I was born in this country, my original surname is Bharadvāja, and my name is Vasumitra.' Micchaka said: 'My teacher Dhītika said that the World Honored One once traveled in Northern India and told Ānanda: 'In this country, 300 years after my Parinirvana, there will be a sage whose surname is Bharadvāja and whose name is Vasumitra, and he will attain the position of the Seventh Ancestor in Zen.' The World Honored One has already predicted you, you should renounce the household life.' Vasumitra then put down the wine vessel, prostrated to the master, and stood aside, saying: 'I recall in past kalpas, I once made an offering of a jeweled seat to a Tathagata, and that Buddha predicted me, saying: 'You will propagate the supreme teachings in the Dharma of Śākyamuni during the Bhadrakalpa.' Now it accords with what the master says, I hope you can liberate me.' Micchaka then shaved his head and conferred upon him the complete precepts. Then he told him: 'The Saddharma-netra is now transmitted to you, do not let it be cut off.' Thereupon, he spoke a verse: 'No mind and nothing to be attained, to say there is something to be attained is not the Dharma. If one understands that the mind is not the mind, then one begins to understand that the mind is the Dharma.' After speaking the verse, he entered the lion's
奮迅三昧。踴身虛空高七多羅樹。卻複本座。化火自焚。婆須密收靈骨貯七寶函。建浮圖置於上級。即襄王十五年甲申歲也。
(癸卯) 頃王壬臣(襄王子)治六年(楚莊王始霸)。
(己酉) 匡王班(頃王子)在位六年。
(壬子) ○(有云。此年世尊入滅者。破邪論引誤)。
(二十四 乙卯) 定王瑜(匡王子)治二十一年○(楚子問鼎之大小輕重)。
(二十五 丁巳) 老聃氏。於是年九月十四日生於楚國陳郡苦縣賴鄉曲仁里。魏書云。老聃父姓韓名干字元畢。母曰精敷。二合而娠。孕八十年而生於李樹下。因以為姓。名耳字伯陽。身長四尺六寸。額凸眉粗反唇騫鼻髆尖𦜮闊聃耳髼頭。故謚曰聃。以疑獨之道秘於心。三寶之德資于用。一曰慈。二曰儉。三曰不敢為天下先。景王己卯紫氣浮關。欲往流沙。時有函關令尹喜。知道之人也。乃請言教。老氏遂著道德二篇。合五千言。皆評大道也。既而弗克。至於流沙。薨于槐里。年八十四歲。時有秦佚之吊。三號而出。是知天命殞于周也。
(甲子 三五) 墓在槐里西南三十里渭水之陽。今興平縣也。佛先三百四十五年。
(二十六 辛未) 第七祖婆須密者。北天竺國人也。姓頗羅墮。常服凈衣執酒器游
【現代漢語翻譯】 現代漢語譯本 『奮迅三昧』（一種禪定狀態）。踴身虛空，高七多羅樹（一種高大的樹木），卻複本座。化火自焚。婆須密（第七祖的名字）收靈骨貯七寶函。建浮圖（佛塔）置於上級。即襄王（周襄王）十五年甲申歲也。
（癸卯）頃王壬臣（襄王子）治六年（楚莊王始霸）。
（己酉）匡王班（頃王子）在位六年。
（壬子）○（有云。此年世尊入滅者。破邪論引誤）。
（二十四 乙卯）定王瑜（匡王子）治二十一年○（楚子問鼎之大小輕重）。
（二十五 丁巳）老聃氏（老子）。於是年九月十四日生於楚國陳郡苦縣賴鄉曲仁里。《魏書》云。老聃父姓韓名干字元畢。母曰精敷。二合而娠。孕八十年而生於李樹下。因以為姓。名耳字伯陽。身長四尺六寸。額凸眉粗反唇騫鼻髆尖𦜮闊聃耳髼頭。故謚曰聃。以疑獨之道秘於心。三寶之德資于用。一曰慈。二曰儉。三曰不敢為天下先。景王己卯紫氣浮關。欲往流沙。時有函關令尹喜。知道之人也。乃請言教。老氏遂著道德二篇。合五千言。皆評大道也。既而弗克。至於流沙。薨于槐里。年八十四歲。時有秦佚之吊。三號而出。是知天命殞于周也。
（甲子 三五）墓在槐里西南三十里渭水之陽。今興平縣也。佛先三百四十五年。
（二十六 辛未）第七祖婆須密者。北天竺國人也。姓頗羅墮。常服凈衣執酒器游
【English Translation】 English version 『Fierce Swift Samadhi』 (a state of meditative concentration). He leaped into the void, reaching a height of seven Tala trees (a type of tall tree), and then returned to his seat. He transformed into fire and self-immolated. Vasumitra (name of the Seventh Ancestor) collected his sacred bones and stored them in a seven-jeweled casket. A stupa (Buddhist tower) was built and placed on the upper level. This was the year of Jia-Shen, the fifteenth year of King Xiang (King Xiang of Zhou).
(Gui-Mao) King Qing's Ren-Chen (son of King Xiang) ruled for six years (the beginning of the hegemony of King Zhuang of Chu).
(Ji-You) King Kuang Ban (son of King Qing) reigned for six years.
(Ren-Zi) ○ (Some say that the World Honored One entered Nirvana in this year, but the 'Breaking Heretical Arguments' cites an error).
(Twenty-fourth, Yi-Mao) King Ding Yu (son of King Kuang) ruled for twenty-one years ○ (The King of Chu inquired about the size and weight of the tripods).
(Twenty-fifth, Ding-Si) Lao Dan (Lao Tzu) was born on the fourteenth day of the ninth month of this year in Quren Village, Laixiang, Ku County, Chen Commandery, in the state of Chu. The 『Book of Wei』 says: Lao Dan's father's surname was Han, his name was Gan, and his style name was Yuanbi. His mother was Jingfu. The two united and she became pregnant. She was pregnant for eighty years and gave birth under a plum tree. Therefore, he took the surname Li. His name was Er, and his style name was Boyang. He was four feet six inches tall, with a protruding forehead, thick eyebrows, everted lips, a hawk nose, pointed shoulders, broad buttocks, large ears, and disheveled hair. Therefore, he was posthumously named Dan. He kept the way of doubt and solitude secret in his heart. The virtues of the Three Treasures were used: the first is compassion, the second is frugality, and the third is not daring to be the first in the world. In the year Ji-Mao of King Jing, purple energy floated over the pass, and he wanted to go to the quicksand desert. At that time, there was Yin Xi, the magistrate of Hangu Pass, who was a man of the Way. He requested teachings. Lao Tzu then wrote two chapters of the 『Tao Te Ching』, totaling five thousand words, all of which commented on the Great Way. Afterwards, he was unable to proceed and reached the quicksand desert. He died in Huali at the age of eighty-four. At that time, there was Qin Yi who came to mourn, crying three times and leaving. This shows that Heaven's mandate had fallen in Zhou.
(Jia-Zi, thirty-fifth) His tomb is located thirty li southwest of Huali, on the south bank of the Wei River, which is now Xingping County. 345 years before the Buddha.
(Twenty-sixth, Xin-Wei) The Seventh Ancestor, Vasumitra, was from North India. His surname was Phelata. He always wore clean clothes and wandered around holding a wine vessel.
行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者宣如來往志。自惺前緣投器。出家授法。行化至迦摩羅國。廣興佛事。於法座前忽有一智者。自稱我名佛陀難提。今與師論義。師曰。仁者論即不義。義即不論。若擬論義終非義論。難提知師義勝。心即欽伏曰。我願求道沾甘露味。尊者遂與剃度而授具戒。復告之曰。如來正法眼藏我今傳汝。汝常護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。尊者即入慈心三昧。時梵王帝釋及諸天眾。俱來作禮而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。尊者從三昧起。示眾云。我所得法而非有故。若識佛地離有無故。說此語已。還入三昧示涅槃相。難提即于本座起七寶塔以葬全身。即定王十七年辛未歲也。
(丙子) 簡王夷(定王子)治十四年。
(丁丑) ○老氏仕周為守藏吏。時年二十二矣。
(己丑) ○老氏遷太史令。時年三十四矣。一云。柱下史。自是五十四年不調。時人目為吏隱也。王十四年。魯襄元也。
(庚寅) 靈王泄心(簡王子)生而有髭。治二十七年。
(二十七 庚戌) 二十一年。老氏五十五歲矣。
(二十八) 孔子生干魯國今兗州鄒邑平鄉晉昌里。實隱公后第九代
【現代漢語翻譯】 現代漢語譯本 行里閈（地名）。有人吟唱，有人呼嘯，人們認為他瘋癲。等到遇到彌遮迦尊者（Micchaka），聽他宣講如來往昔的志向，才醒悟前世的因緣，於是投器出家，接受佛法。他前往迦摩羅國（Kamarupa），廣泛興辦佛事。在法座前忽然出現一位智者，自稱名叫佛陀難提（Buddhanandi），要與尊者辯論佛法。尊者說：『仁者，如果辯論就不是真義，如果真是真義就無法辯論。如果想要辯論，最終也不是真義的辯論。』佛陀難提（Buddhanandi）知道尊者的義理高勝，心中欽佩信服，說：『我願意求道，沾染甘露的滋味。』尊者於是為他剃度，授予具足戒，又告訴他說：『如來正法眼藏，我現在傳給你，你要常常護持。』於是說偈語：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』尊者隨即進入慈心三昧。當時梵王、帝釋以及諸天眾，都來作禮，並說偈語：『賢劫眾聖祖，而當第七位，尊者哀念我，請為宣佛地。』尊者從三昧中起身，告訴大眾說：『我所得到的法並非實有，如果認識佛地，就能遠離有和無。』說完這些話，又進入三昧，示現涅槃之相。佛陀難提（Buddhanandi）就在原來的座位上建造七寶塔，用來安葬尊者的全身。那一年是定王十七年辛未歲。
（丙子）簡王夷（定王的兒子）治理的第十四年。
（丁丑）老子在周朝做管理藏書的官吏，當時二十二歲。
（己丑）老子陞遷為太史令，當時三十四歲。一說，柱下史。從此五十四年沒有陞遷，當時的人稱他為『吏隱』。王十四年，是魯襄公元年。
（庚寅）靈王泄心（簡王的兒子）生下來就有鬍鬚，治理了二十七年。
（二十七 庚戌）二十一年，老子五十五歲。
（二十八）孔子生於魯國，也就是現在的兗州鄒邑平鄉晉昌里，實際上是隱公的第九代後裔。
【English Translation】 English version In Xinglihan (place name), some people chanted, some howled, and people thought he was crazy. When he met Venerable Micchaka (Micchaka), and heard him proclaim the past aspirations of the Tathagata, he awakened to the causes of his previous life, so he cast aside his possessions, left home, and received the Dharma. He went to Kamarupa (Kamarupa) and extensively promoted Buddhist affairs. Suddenly, a wise man appeared before the Dharma seat, claiming to be named Buddhanandi (Buddhanandi), and wanted to debate the Dharma with the Venerable. The Venerable said, 'Benevolent one, if it is debated, it is not the true meaning; if it is the true meaning, it cannot be debated. If you want to debate, it is ultimately not a debate of the true meaning.' Buddhanandi (Buddhanandi) knew that the Venerable's meaning was superior, and his heart admired and submitted, saying, 'I wish to seek the Way and be touched by the taste of nectar.' The Venerable then shaved his head, gave him the complete precepts, and told him, 'The Tathagata's Treasury of the Eye of the True Dharma, I now transmit to you, you must always protect and uphold it.' Then he spoke a verse: 'The mind is like the realm of empty space, the teachings are like the Dharma of empty space, when one attains the time of empty space, there is neither being nor non-being.' The Venerable then entered the Samadhi of Loving-kindness. At that time, Brahma, Indra, and all the heavenly hosts came to pay homage and spoke a verse: 'The ancestral founders of the Kalpa of Sages, and are to be the seventh in line, the Venerable pities me, please proclaim the Buddha-ground for me.' The Venerable arose from Samadhi and told the assembly, 'The Dharma I have attained is not real, if you recognize the Buddha-ground, you can be apart from being and non-being.' After saying these words, he entered Samadhi again and manifested the appearance of Nirvana. Buddhanandi (Buddhanandi) then built a seven-jeweled stupa on the original seat to bury the Venerable's entire body. That year was the Xinwei year of the seventeenth year of King Ding.
(Bingzi) The fourteenth year of the reign of King Jian Yi (son of King Ding).
(Dingchou) Laozi served as a librarian in the Zhou Dynasty, at the age of twenty-two.
(Jichou) Laozi was promoted to Grand Historian, at the age of thirty-four. It is also said that he was a scribe under the pillar. From then on, he was not promoted for fifty-four years, and people at that time called him a 'hidden official'. The fourteenth year of the king was the first year of Duke Xiang of Lu.
(Gengyin) King Ling Xiexin (son of King Jian) was born with a beard and reigned for twenty-seven years.
(Twenty-seventh Gengxu) Twenty-one years, Laozi was fifty-five years old.
(Twenty-eighth) Confucius was born in the State of Lu, which is now Jinchan Village, Pingxiang Township, Zouyi, Yanzhou, and was actually the ninth generation descendant of Duke Yin.
襄公二十一年冬十一月初四日。按殷本紀。孔子父姓叔梁名紇。為鄒邑宰。先娶鄒氏女。生子孟皮。不才。后娶顏氏女名徴。在夫婦禱尼丘山而生孔子生而有發。身長九尺六寸腰帶十圍。垂手過膝。河眸海口龍顏方顙。鳳颙燕頷虬髭虎視。有中和之德。衣莊而嚴。色溫而厲。有四十二表如世家。自易姓孔氏。名丘字仲尼。至唐玄宗。謚曰文宣王。丘先殷之後裔穎考叔弗何祖焉。至紇移居魯。易姓叔梁。后孔子追昔先生姓字。以子配一。更姓孔氏。是不忘本仁也。學無常師。自然英才誕秀。聖德不群世號素王。大宣文教矣魯哀公十一年。自衛反魯修文教於洙泗之濱。祖述堯舜憲章文武之風。約魯史而修春秋。周平魯隱始之自己未。終敬王魯哀壬戌記二百四。十二年之事。明王室衰諸侯霸褒貶得失。絕筆于獲麟之句也。而傳有五。左丘明公羊高穀梁赤鄒氏郟氏。刪詩三百。而詠國風雅頌正變之道也。而傳者分為四詩。毛韓魯齊。詩以關睢首之。明有夫婦。次有父子君臣之道。三綱逆順辨其國政。定尚書凡百篇。始於二典。次及三王典謨誓誥之文。備悉明也。秦火之後。漢儒伏生口授。裁二十餘篇。正禮樂有二禮記四十九篇。而以曲禮首之。終於喪服之制。俾夫孝弟施行。安上治民廣大悉備。而傳者徐生首焉。周禮者六官之
屬王百七十五。明宗廟社稷王侯等差朝格典儀。大全其式矣。贊易道始於太極。是生兩儀。四象八卦萬物生焉。作十翼書以明之。謂上系下繫上彖下彖上象下象文言說卦敘卦雜卦。而傳者古今眾矣。資學三千。達者七十有二。四科十哲。德行顏回閔損冉耕仲弓。言語宰予端木賜。政事冉求仲由。文學言偃卜商。子鯉伯魚。孫伋子思。皆預其數。壽七十三歲薨。佛先二百九十九年。
(辛亥) 世尊示滅四百年矣(時迦濕彌羅國五百六通依法智論造毗婆沙論)。
(二十九 丁巳) 景王貴(靈王次子)治二十五年。
(三十 甲子丙寅 三六) 第八祖佛陀難提者。迦摩羅國人也。姓瞿曇氏。頂有肉髻。辨捷無礙。初遇婆須密尊者出家受教。既而領徒。行化至提迦國城毗舍羅家。見其舍有白光上騰。謂徒眾曰。此家聖人口無言說。真大乘器。不行四衢知觸穢耳。言訖長者出致禮問。何所須祖曰。我求侍者。曰我有一子。名伏祖馱密多。年已五十口未曾言足未曾履。曰。如汝所說真吾弟子。祖既見之。遽起禮拜而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏馱密
【現代漢語翻譯】 現代漢語譯本： 周朝有諸侯國一百七十五個。明文規定了宗廟社稷、王侯的等級以及朝覲的禮儀。各種規章制度都完備了。讚揚《易經》的道理，從太極開始，由此產生兩儀，四象，八卦，萬物由此產生。創作了《十翼》來闡明《易經》的道理，包括上系、下系、上彖、下彖、上象、下象、文言、說卦、序卦、雜卦。而註解《易經》的人，從古到今有很多。孔子有學生三千人，通達《六藝》的有七十二人。分為德行、言語、政事、文學四科，各有十位傑出弟子。德行方面有顏回、閔損、冉耕、仲弓。言語方面有宰予、端木賜。政事方面有冉求、仲由。文學方面有言偃、卜商。孔子的兒子孔鯉，字伯魚。孫子孔伋，字子思。都位列其中。孔子享年七十三歲去世，比佛陀早二百九十九年。
（辛亥年）世尊（釋迦牟尼）涅槃四百年。（當時迦濕彌羅國五百六通，依據法智論，造《毗婆沙論》）。
（周景王二十九年，丁巳年）景王（靈王的次子）在位第二十五年。
（周景王三十年，甲子年丙寅月，三月初六）第八祖佛陀難提（Buddhanandi）是迦摩羅國（Kamarupa）人，姓瞿曇（Gautama）。頭頂有肉髻（ushnisha），辯才敏捷，沒有阻礙。最初遇到婆須密（Vasumitra）尊者出家受教。之後帶領徒弟，遊行教化到提迦國（Tikka）的毗舍羅（Visala）家。看見他家有白光向上升騰，對徒眾說：『這家有聖人，只是口不能言說，是真正的大乘根器，不走四通八達的道路，知道避開污穢。』說完，長者出來致禮詢問，需要什麼？佛陀難提說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏馱密多（Buddhamitra），年齡已經五十歲，口未曾說過話，腳未曾走過路。』佛陀難提說：『像你所說的，真是我的弟子。』佛陀難提見到伏馱密多，立刻起身禮拜，並說偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是我的道？』佛陀難提用偈語回答說：『你的言語與心親近，父母不能相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性不相似。想要認識你的本心，既不是聚合也不是分離。』伏馱密多（Buddhamitra）
【English Translation】 English version: The Zhou dynasty had one hundred and seventy-five vassal states. It clearly stipulated the ranks of ancestral temples, altars of the state, kings, marquises, and the ceremonial protocols for court audiences. All kinds of regulations were complete. It praises the principles of the 'Book of Changes', starting from the Taiji (Supreme Ultimate), from which the Two Forms (yin and yang) are produced, then the Four Symbols, the Eight Trigrams, and all things are generated. The 'Ten Wings' were written to elucidate the principles of the 'Book of Changes', including the Upper Commentary, Lower Commentary, Upper Judgments, Lower Judgments, Upper Images, Lower Images, Words of Explanation, Discussion of the Trigrams, Sequence of the Trigrams, and Miscellaneous Trigrams. And those who commented on the 'Book of Changes' are numerous from ancient times to the present. Confucius had three thousand students, and seventy-two of them were proficient in the Six Arts. They were divided into four categories: virtuous conduct, eloquence, governance, and literature, each with ten outstanding disciples. In terms of virtuous conduct, there were Yan Hui, Min Sun, Ran Geng, and Zhong Gong. In terms of eloquence, there were Zai Yu and Duanmu Ci. In terms of governance, there were Ran Qiu and Zhong You. In terms of literature, there were Yan Yan and Bu Shang. Confucius' son was Kong Li, styled Boyu. His grandson was Kong Ji, styled Zisi. All of them were among the ranks. Confucius died at the age of seventy-three, two hundred and ninety-nine years before the Buddha.
(The year of Xinhai) It has been four hundred years since the Parinirvana of the World-Honored One (Shakyamuni). (At that time, five hundred and six enlightened individuals in the country of Kashmir, based on the Jnanaprasthana-sastra, created the Vibhasa-sastra).
(The 29th year of King Jing of Zhou, the year of Ding Si) King Jing (the second son of King Ling) reigned for the twenty-fifth year.
(The 30th year of King Jing of Zhou, the year of Jiazi, the month of Bingyin, the sixth day of the third month) The eighth patriarch, Buddhanandi (Buddhanandi), was a native of Kamarupa (Kamarupa), with the surname Gautama (Gautama). He had a fleshy protuberance (ushnisha) on the top of his head, and his eloquence was quick and unimpeded. He first encountered the Venerable Vasumitra (Vasumitra) and left home to receive teachings. Afterwards, he led his disciples and traveled to teach in the city of Tikka (Tikka), at the house of Visala (Visala). Seeing a white light rising from his house, he said to his disciples: 'This family has a sage, but he cannot speak, and he is a true vessel of Mahayana, not walking on the four thoroughfares, knowing to avoid defilement.' After saying this, the elder came out to pay respects and asked what he needed. Buddhanandi said: 'I seek a attendant.' The elder said: 'I have a son named Buddhamitra (Buddhamitra), who is already fifty years old, but his mouth has never spoken, and his feet have never walked.' Buddhanandi said: 'As you say, he is truly my disciple.' Buddhanandi, upon seeing Buddhamitra, immediately got up to bow and said in verse: 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is my path?' Buddhanandi answered in verse: 'Your words are close to your heart, parents cannot compare. Your actions are in accordance with the path, the mind of the Buddhas is the path. Seeking the Buddha with form externally is not similar to your original nature. If you want to know your original mind, it is neither aggregation nor separation.' Buddhamitra (Buddhamitra)
多聞祖妙偈。便行七步。祖曰。此子昔曾值佛悲願廣大。慮父母愛情難捨。故不言不履耳。時長者遂舍令出家。祖尋授具戒。復告之曰。我今以如來正法眼藏傳囑于汝。勿令斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。密多承師傳囑。以偈贊曰。我師禪祖中。當得為第八。法化眾無量。悉獲阿羅漢。爾時尊者佛陀難提。即現神變。卻複本坐。儼然寂滅。眾興寶塔葬其全身。即景王十年丙寅歲也。
(乙亥) 孔子時年二十六。適周問禮于老聃。聃年已七十九。
(己卯) 老聃是年薨。壽八十四歲。
(辛巳) 四月王崩。劉子單子立王子猛。六月子朝作亂。十月晉納王于王城。十一月猛卒(是為悼王)。
(三十一 壬午) 敬王丐(悼王弟)劉獻公單穆公韓宣等伐子朝立王。治四十三年。
(乙酉) (冬克鞏逐王子朝入成周。自是謂王城為西周。成周為東周)。
(壬辰) 十一年乃魯定元年。
(辛丑) 孔子為魯司寇年已五十二矣。
(癸卯) 孔子去魯適衛。
(乙巳) 孔子之宋如陳。
(戊申) 孔子微服過宋。
(己酉) 孔子厄于陳。
(庚戌) 二十八年。魯哀十一年。孔子自衛返魯。
【現代漢語翻譯】 現代漢語譯本 多聞祖（Duo Wen Zu）的玄妙偈語。便行走七步。祖師說：『這個孩子過去曾經遇到佛，悲願廣大。考慮到父母的愛情難以割捨，所以不說話也不行走罷了。』當時的長者於是捨棄他，讓他出家。祖師隨即授予他具足戒。又告訴他說：『我現在將如來正法眼藏傳授給你，不要讓它斷絕。』於是說偈語道：『虛空沒有內外，心法也是如此。如果瞭解虛空的緣故，就是通達真如的道理。』密多（Mi Duo）承受師父的傳授囑託，用偈語讚頌道：『我的師父在禪宗祖師中，應當成為第八祖。教化眾生無數，都獲得阿羅漢的果位。』當時尊者佛陀難提（Fo Tuo Nan Ti），即刻顯現神通變化，恢復原來的座位。安詳寂滅。大眾興建寶塔埋葬他的全身。就在景王十年丙寅年。
（乙亥）孔子時年二十六歲。前往周朝向老聃（Lao Dan）請教禮儀。老聃年齡已經七十九歲。
（己卯）老聃這年去世，享年八十四歲。
（辛巳）四月，景王去世。劉子單子擁立王子猛。六月，子朝作亂。十月，晉國護送景王的兒子回到王城。十一月，王子猛去世（即悼王）。
（三十一 壬午）敬王丐（Jing Wang Gai）（悼王的弟弟），劉獻公、單穆公、韓宣等討伐子朝，擁立敬王。在位四十三年。
（乙酉）（冬天攻克鞏地，驅逐王子朝進入成周。從此稱王城為西周，成周為東周）。
（壬辰）十一年，是魯定公元年。
（辛丑）孔子擔任魯國司寇，年齡已經五十二歲了。
（癸卯）孔子離開魯國前往衛國。
（乙巳）孔子前往宋國，路過陳國。
（戊申）孔子穿著便服經過宋國。
（己酉）孔子在陳國受困。
（庚戌）二十八年。魯哀公十一年。孔子從衛國返回魯國。
【English Translation】 English version The wonderful verse of Patriarch Duowen (Duo Wen Zu). Then he walked seven steps. The Patriarch said, 'This child once encountered the Buddha, with great compassion and vows. Considering the love of his parents is difficult to relinquish, he does not speak or walk.' At that time, the elder relinquished him and allowed him to become a monk. The Patriarch then bestowed upon him the complete precepts. He further told him, 'I now transmit to you the Treasury of the Proper Dharma Eye of the Tathagata, do not let it be cut off.' Then he spoke the verse, 'The void has no inside or outside, the Dharma of the mind is also like this. If one understands the cause of the void, one attains the principle of True Thusness.' Mito (Mi Duo) received the master's transmission and entrustment, and praised with a verse, 'My master, among the Zen Patriarchs, should become the eighth. He transforms countless beings, all of whom attain the fruit of Arhat.' At that time, Venerable Buddhanandi (Fo Tuo Nan Ti) immediately manifested supernatural powers and returned to his original seat. He passed away peacefully. The assembly built a pagoda to bury his entire body. It was in the year Bingyin, the tenth year of King Jing.
(Yihai) Confucius was twenty-six years old. He went to Zhou to inquire about rituals from Lao Dan (Lao Dan). Lao Dan was already seventy-nine years old.
(Jimao) Lao Dan passed away this year, at the age of eighty-four.
(Xin Si) In the fourth month, King Jing passed away. Liu Zi Dan Zi supported Prince Meng. In the sixth month, Zi Chao rebelled. In the tenth month, Jin escorted the son of King Jing back to the royal city. In the eleventh month, Prince Meng passed away (he was King Dao).
(Thirty-one, Renwu) King Jing Gai (Jing Wang Gai) (King Dao's younger brother), Liu Xian Gong, Dan Mu Gong, Han Xuan, and others attacked Zi Chao and established King Jing. He reigned for forty-three years.
(Yiyou) (In winter, they conquered Gong and drove Prince Chao into Cheng Zhou. From then on, the royal city was called Western Zhou, and Cheng Zhou was called Eastern Zhou).
(Renchen) The eleventh year was the first year of Duke Ding of Lu.
(Xinchou) Confucius served as the Minister of Justice of Lu, and was already fifty-two years old.
(Guimao) Confucius left Lu and went to Wei.
(Yisi) Confucius went to Song and passed through Chen.
(Wushen) Confucius passed through Song in disguise.
(Jiyou) Confucius was trapped in Chen.
(Gengxu) The twenty-eighth year. The eleventh year of Duke Ai of Lu. Confucius returned to Lu from Wei.
作春秋定六經。時年六十一歲矣。
(三十二 甲寅) 第九祖伏馱密多者。提迦國人。姓毗舍羅。既受佛陀難提傳囑。后至中印度行化。時有長者香蓋。攜一子而來瞻禮尊者曰。此子處胎六十年。因號難生。復嘗會一仙者。謂此兒非凡。當爲法器。令遇尊者。可令出家。祖即與落髮授戒。羯磨之際祥光燭座。仍感舍利三十粒現前。自此精進忘疲。既而師告之曰。如來大法眼藏今傳於汝。汝護念之。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。尊者傳法已。即入滅盡三昧而般涅槃。眾以香油旃檀阇維真體。收舍利建塔于。那爛陀寺即敬王三十三年甲寅歲。
(庚申) 孔子絕筆于獲麟。
(壬戌) 王四十年。魯哀十六年夏四月八日孔子薨于曲阜。四十三年吳滅矣。
(甲子丙寅 三七) 元王仁(敬王子)治八年○(越王勾踐始霸矣)。
(三十三 癸酉) 貞定王介(元王子)在位二十八年。
(辛卯) 世尊示滅五百年矣。
(三十四 己亥) 第十祖脅尊者。中印度人也。本名難生。初將誕。父夢一白象背有寶座。座上安一明珠。從門而入。光照四眾。既覺遂生。后值伏馱尊者。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者焉。初至華氏
【現代漢語翻譯】 現代漢語譯本： 創作《春秋》並修訂六經。當時孔子六十一歲。
（三十二 甲寅）第九祖伏馱密多（Buddhamitra，第九代祖師）是提迦國人，姓毗舍羅。他接受了佛陀難提（Buddhanandi，第八代祖師）的傳法囑託后，前往中印度弘揚佛法。當時有位長者香蓋，帶著一個兒子前來拜見尊者說：『這個孩子在母胎中待了六十年，因此名叫難生。他還曾遇到一位仙人，說這個孩子不是凡人，應當成為法器，讓他拜見尊者，可以讓他出家。』祖師就為他剃度授戒。羯磨儀式時，祥光照亮座位，還感應到三十粒舍利子顯現。從此他精進修行，忘記疲憊。之後，師父告訴他說：『如來大法眼藏現在傳給你，你要好好守護它。』於是說了偈語：『真理本無名，因名顯真理。受得真實法，非真亦非偽。』尊者傳法完畢后，就進入滅盡三昧而般涅槃。眾人用香油和旃檀火化真身，收取捨利，在那爛陀寺（Nalanda）建塔供奉。當時是敬王三十三年甲寅年。
（庚申）孔子在獲得麒麟時停止了寫作。
（壬戌）敬王四十年，魯哀公十六年夏四月八日，孔子在曲阜去世。四十三年後，吳國滅亡。
（甲子丙寅 三七）元王仁（敬王之子）統治八年（越王勾踐開始稱霸）。
（三十三 癸酉）貞定王介（元王之子）在位二十八年。
（辛卯）世尊釋迦牟尼佛（Sakyamuni Buddha）示現涅槃五百年。
（三十四 己亥）第十祖脅尊者（Parsva，第十代祖師），是中印度人。本名難生。當初將要出生時，他的父親夢見一頭白象，背上有一個寶座，座上安放一顆明珠，從門進入，光明照耀四方。醒來后就生下了他。後來他遇到伏馱尊者（Buddhamitra），侍奉在左右，從不睡覺，因為他的脅部不挨著蓆子，所以號稱脅尊者。他最初來到華氏城。
【English Translation】 English version: He composed the 'Spring and Autumn Annals' and finalized the Six Classics. At that time, Confucius was sixty-one years old.
(32nd, Jia-yin Year) The Ninth Ancestor, Buddhamitra (Ninth Ancestor), was a native of the Tika country, with the surname Vishala. Having received the transmission and entrustment from Buddhanandi (Eighth Ancestor), he later went to Central India to propagate the Dharma. At that time, a elder named Xiang Gai came with a son to pay homage to the Venerable, saying, 'This child has been in the womb for sixty years, hence the name Nan Sheng (Difficult Birth). He also once met an immortal who said that this child is no ordinary person and should become a vessel of the Dharma. Let him meet the Venerable, and he can be ordained.' The Ancestor then shaved his head and gave him the precepts. During the Karma ceremony, auspicious light illuminated the seat, and thirty relics manifested. From then on, he practiced diligently, forgetting fatigue. Later, the master told him, 'The Tathagata's (Tathagata) great Dharma eye treasury is now transmitted to you. You must protect it well.' Then he spoke a verse: 'True principle is originally nameless, because of name, true principle is revealed. Receiving the true Dharma, it is neither true nor false.' After the Venerable transmitted the Dharma, he entered the Samadhi of Cessation and passed into Nirvana. The assembly cremated the true body with fragrant oil and sandalwood, collected the relics, and built a pagoda at Nalanda Temple (Nalanda). It was the Jia-yin year, the thirty-third year of King Jing.
(Geng-shen Year) Confucius stopped writing after capturing the Lin.
(Ren-xu Year) The fortieth year of King Jing. On the eighth day of the fourth month of summer in the sixteenth year of Duke Ai of Lu, Confucius passed away in Qufu. Forty-three years later, the state of Wu was destroyed.
(Jia-zi Bing-yin, 37th Year) King Ren of Yuan (son of King Jing) reigned for eight years (King Goujian of Yue began to dominate).
(33rd, Gui-you Year) King Jie of Zhen Ding (son of King Yuan) was in power for twenty-eight years.
(Xin-mao Year) Five hundred years since the World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), manifested Nirvana.
(34th, Ji-hai Year) The Tenth Ancestor, Parsva (Tenth Ancestor), was a native of Central India. His original name was Nan Sheng (Difficult Birth). When he was about to be born, his father dreamed of a white elephant with a treasure seat on its back, and a bright pearl placed on the seat, entering through the door, illuminating all directions. Upon waking up, he was born. Later, he met Buddhamitra (Buddhamitra), serving him on the left and right, never sleeping, because his ribs did not touch the mat, so he was called Parsva (Side). He first came to Hua City.
國憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立。尊者問曰。汝從何來。夜奢曰。我心非往。尊者曰。汝何處住。曰我心非止。祖曰。汝不定耶。曰諸佛亦然。祖曰。汝非諸佛。曰諸佛亦非。祖因說偈曰。此地變金色。預知于聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖知其意即度出家復具戒品。乃告之曰。如來大法眼藏今傳於汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。傳法已。即現神變入于涅槃化火自焚。四眾以衣裓盛舍利。隨處興塔焉。即貞王二十七年己亥歲也。
(辛丑) 考王嵬(一名隗貞王子)治十五年。
(丙辰) 威烈王午(考王子)在位二十四年。
(甲子 三八) 王十九年。魏斯好賢即文侯之德。
(丁丑) ○通鑑始於此。宋司馬光集。
(戊寅) 王命趙魏韓為諸侯。自此號為七雄。
佛祖歷代通載卷第三(終) 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第四
嘉興路大中祥符禪寺住持華亭念常集
(戊寅) 韓魏趙 雷氏曰(魏趙韓
【現代漢語翻譯】 現代漢語譯本： 國師在一棵樹下休息。他用右手指著地面，告訴眾人說：『這塊土地變成金色，當有聖人來參加法會。』說完，那塊地立刻變成了金色。當時有一位長者的兒子，名叫富那夜奢（Purnayashas，意為圓滿的光明），合掌站在前面。尊者問道：『你從哪裡來？』富那夜奢說：『我的心沒有來處。』尊者說：『你住在哪裡？』他說：『我的心沒有止處。』祖師說：『你沒有定處嗎？』他說：『諸佛也是這樣。』祖師說：『你不是諸佛。』他說：『諸佛也不是。』祖師因此說了偈語：『此地變金色，預知于聖至。當坐菩提樹，覺華而成已。』富那夜奢也說了偈語：『師坐金色地，常說真實義。回光而照我，令入三摩諦（Samadhi，意為三昧，禪定）。』祖師知道他的心意，就為他剃度出家，並授具足戒。然後告訴他說：『如來（Tathagata，意為如來）的大法眼藏現在傳給你，你要好好守護它。』於是說了偈語：『真體自然真，因真說有理。領得真真法，無行亦無止。』傳法之後，立刻顯現神通，進入涅槃（Nirvana，意為寂滅），化為火焰自焚。四眾弟子用衣襟盛裝舍利（Sarira，意為遺骨），隨處建造佛塔供奉。那一年是貞王二十七年，己亥年。 （辛丑）考王嵬（又名隗，貞王的兒子）統治了十五年。 （丙辰）威烈王午（考王的兒子）在位二十四年。 （甲子 三八）周威烈王十九年。魏斯喜好賢才，傚法文侯的德行。 （丁丑）○《資治通鑑》從此開始。宋朝司馬光編撰。 （戊寅）周天子命令趙、魏、韓為諸侯。從此，他們被稱為七雄。 《佛祖歷代通載》卷第三（完） 《大正藏》第49冊 No. 2036 《佛祖歷代通載》 《佛祖歷代通載》卷第四 嘉興路大中祥符禪寺住持華亭念常編輯 （戊寅）韓、魏、趙 雷氏說（魏、趙、韓）
【English Translation】 English version: The National Teacher rested under a tree. He pointed to the ground with his right finger and told the assembly: 'This land is turning golden; a sage will come to join the assembly.' As soon as he finished speaking, the ground turned golden. At that time, there was an elder's son named Purnayashas (meaning 'full of light'), who stood in front with his palms together. The Venerable asked: 'Where do you come from?' Purnayashas said: 'My mind has no coming.' The Venerable said: 'Where do you reside?' He said: 'My mind has no dwelling.' The Patriarch said: 'Are you without a fixed abode?' He said: 'All Buddhas are like this.' The Patriarch said: 'You are not a Buddha.' He said: 'Buddhas are also not.' The Patriarch then spoke a verse: 'This land turns golden, foreknowing the arrival of a sage. He will sit under the Bodhi tree, and the lotus of enlightenment will be complete.' Purnayashas also spoke a verse: 'The Teacher sits on golden ground, constantly speaking the true meaning. Turning the light to shine on me, leading me into Samadhi (meaning 'trance, meditation').' The Patriarch knew his intention and tonsured him, ordaining him as a monk and giving him the full precepts. Then he told him: 'The Tathagata's (meaning 'Thus Come One') great Dharma eye treasury is now transmitted to you; you must protect it well.' Then he spoke a verse: 'The true essence is naturally true; because of the true, there is reason to speak. Understanding the true true Dharma, there is no action and no cessation.' After transmitting the Dharma, he immediately manifested supernatural powers, entered Nirvana (meaning 'extinction'), and transformed into flames, self-immolating. The fourfold assembly used their robes to collect the Sarira (meaning 'relics'), building pagodas everywhere to enshrine them. That year was the 27th year of King Zhen, the year of Ji Hai. (Xin Chou) King Kao Kui (also named Kui, son of King Zhen) reigned for fifteen years. (Bing Chen) King Weilie Wu (son of King Kao) reigned for twenty-four years. (Jia Zi 38) The nineteenth year of King Weilie. Wei Si loved the virtuous and followed the virtue of Marquis Wen. (Ding Chou) ○ The Zizhi Tongjian begins here. Compiled by Sima Guang of the Song Dynasty. (Wu Yin) The King ordered Zhao, Wei, and Han to be feudal lords. From then on, they were called the Seven Heroes. Chronicles of the Buddha Ancestors, Volume Three (End) Taisho Tripitaka Volume 49 No. 2036 Chronicles of the Buddha Ancestors Chronicles of the Buddha Ancestors, Volume Four Compiled by Nianchang of Huating, Abbot of the Dazhong Xiangfu Chan Temple in Jiaxing Road (Wu Yin) Han, Wei, Zhao Lei said (Wei, Zhao, Han)
齊燕楚及秦。是為七雄)。
韓武子(其先與周同姓。後事晉封于韓。自武子至王安。十二君。一百九十六年)。
魏武子(畢公萬之後。與周同姓。武王克殷。封於畢○時秦王嘗欲伐魏。或曰。文侯師田子方受子夏經。義客段干木過其閶。君禮人賢國民稱仁。上下和合。未可圖也。有賢人孟軻鄒衍淳于髡之徒矣○惠王時有女子。化為丈夫○其先畢萬事于晉。晉獻公封于魏。在河東郡。至悼公在絳陽。文武復魏。自畢萬至王假。凡九世。通計一百年。至秦始皇滅之)。
趙武子(其先與秦同祖。殷飛廉二子惡來季勝。季勝趙之先。后造父為穆王御。封于趙城因姓趙氏。至敬侯都邯鄲。自後至大王嘉為秦將王賁虜之。凡十一世。計一百八十七年。齊燕楚秦見上注)。
(庚辰) 安王驕(一名龍威烈王之子)治二十六年。
(辛巳) 二年晉分為三晉。趙魏及韓。同謀滅晉三分其地也。
(丙申) ○(齊滅矣)。
(戊戌) 第十一祖富那夜奢。華氏國人也。姓瞿曇氏。父寶身。既得法于脅尊者。尋詣波羅奈國。有馬鳴大士。迎而作禮。因問曰。我欲識佛。何者即是。祖曰。汝欲識佛不識者是。曰佛既不識焉知是乎。祖曰。既不識佛焉知不是。曰此是踞義。祖曰。彼是木
【現代漢語翻譯】 現代漢語譯本：齊、燕、楚以及秦，這就是戰國七雄。
韓武子（他們的祖先與周朝是同一個姓。後來在晉國任職，被封在韓國。從韓武子到韓王安，共十二位君主，統治了一百九十六年）。
魏武子（是畢公萬的後代，與周朝是同一個姓。周武王攻克殷朝後，將他封在畢地。秦王曾經想要攻打魏國，有人說：『魏文侯以田子方為師，學習子夏的經書，尊重賢士段干木，經過他的門前都要致敬。君王禮賢下士，國民稱讚他仁義，上下和睦，不可圖謀啊。』魏國還有賢人孟軻、鄒衍、淳于髡等人。魏惠王時期，有女子變成男人的事情發生。他們的祖先畢萬在晉國任職，晉獻公將他封在魏地，在河東郡。到魏悼公在絳陽復興魏國。從畢萬到魏王假，共九世，總計一百年，到秦始皇滅掉魏國）。
趙武子（他們的祖先與秦國是同一個祖先。殷朝的飛廉有兩個兒子，惡來和季勝。季勝是趙國的祖先。後來造父為周穆王駕車，被封在趙城，因此姓趙。到趙敬侯在邯鄲建都。從趙敬侯之後到趙王嘉被秦將王賁俘虜，共十一世，總計一百八十七年。齊、燕、楚、秦見上面的註釋）。
（庚辰年）安王驕（一名龍威烈王之子）在位二十六年。
（辛巳年）二年，晉國分為三晉：趙、魏以及韓。他們共同謀劃滅掉晉國，瓜分了它的土地。
（丙申年）（齊國滅亡）。
（戊戌年）第十一祖富那夜奢（Punayasas），是華氏國人。姓瞿曇氏（Gotama），父親是寶身。他從脅尊者（Parsva）那裡得到佛法后，前往波羅奈國（Varanasi）。有馬鳴大士（Asvaghosa）迎接他並向他行禮，然後問道：『我想認識佛，什麼是佛呢？』祖師說：『你想認識佛，不認識的就是。』馬鳴大士說：『既然不認識佛，怎麼知道那就是佛呢？』祖師說：『既然不認識佛，怎麼知道那不是佛呢？』馬鳴大士說：『這是強詞奪理。』祖師說：『那是木頭腦袋。』
【English Translation】 English version: Qi, Yan, Chu, and Qin. These are the Seven Warring States.
Han Wuzi (Their ancestor shared the same surname as the Zhou dynasty. Later, he served in the state of Jin and was enfeoffed in Han. From Han Wuzi to King An, there were twelve rulers, reigning for one hundred and ninety-six years).
Wei Wuzi (He was a descendant of Bi Gong Wan, sharing the same surname as the Zhou dynasty. After King Wu of Zhou conquered the Yin dynasty, he enfeoffed him in Bi. The King of Qin once wanted to attack Wei. Someone said, 'Marquis Wen of Wei takes Tian Zifang as his teacher, studying the scriptures of Zixia, and respects the virtuous scholar Duan Ganmu, paying respects when passing his door. The ruler respects the virtuous and employs the capable, and the people praise him for his benevolence. The upper and lower classes are harmonious, so it is not advisable to plot against him.' Wei also has virtuous people like Mencius (Meng Ke), Zou Yan, and Chunyu Kun. During the reign of King Hui of Wei, a woman transformed into a man. Their ancestor Bi Wan served in the state of Jin, and Duke Xian of Jin enfeoffed him in Wei, in the Hedong commandery. By the time of Duke Dao of Wei, Wei was restored in Jiangyang. From Bi Wan to King Jia of Wei, there were nine generations, totaling one hundred years, until the Qin Emperor Shi Huang destroyed Wei).
Zhao Wuzi (Their ancestor shared the same ancestor as the state of Qin. Fei Lian of the Yin dynasty had two sons, Elai and Jisheng. Jisheng was the ancestor of the Zhao clan. Later, Zaofu drove chariots for King Mu of Zhou and was enfeoffed in Zhao City, hence the surname Zhao. By the time of Marquis Jing of Zhao, the capital was established in Handan. From Marquis Jing of Zhao onwards, until King Jia of Zhao was captured by the Qin general Wang Ben, there were eleven generations, totaling one hundred and eighty-seven years. See the above notes for Qi, Yan, Chu, and Qin).
(Gengchen year) King An Jiao (also known as the son of King Long Weilie) reigned for twenty-six years.
(Xinsi year) In the second year, the state of Jin was divided into three: Zhao, Wei, and Han. They jointly plotted to destroy the state of Jin and divide its territory.
(Bingshen year) (The state of Qi was destroyed).
(Wuxu year) The eleventh patriarch, Punayasas (富那夜奢), was a native of the Hua Kingdom. His surname was Gotama (瞿曇氏), and his father was Baoshen. After receiving the Dharma from Parsva (脅尊者), he went to the country of Varanasi (波羅奈國). The great Bodhisattva Asvaghosa (馬鳴大士) greeted him and paid homage, then asked: 'I wish to recognize the Buddha, what is it?' The Patriarch said: 'You wish to recognize the Buddha, that which does not recognize is it.' Asvaghosa said: 'Since one does not recognize the Buddha, how does one know that it is?' The Patriarch said: 'Since one does not recognize the Buddha, how does one know that it is not?' Asvaghosa said: 'This is sophistry.' The Patriarch said: 'That is a wooden head.'
義。復問。踞義者何。曰與師平出。又問。木義者何。祖曰。汝被我解。馬鳴豁然惺悟。稽首歸依。遂求剃度。祖謂眾曰。此大士者。昔為毗舍離國王。其國有一類人。如馬裸露。王運神力分身為蠶。彼乃得衣。王后復生中印度。馬人感戀悲。鳴因號馬鳴焉。如來記云。吾滅度后六百年。當有賢者馬鳴。于波羅奈國摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來大法眼藏今付于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。付法已。即現神變湛然圓寂。眾興寶塔以閟全身。即安王十九年戊戌歲也。
(丙午) 烈王喜(安王子。王時天雨金子櫟陽)治七年。是歲日食。
(癸丑) 顯王扁(烈王子)在位四十八年(時蘇秦遊說六國)。
(甲寅) 二年秦惠始稱王矣。
(甲子 三九) 王十二年。
(辛未) 世尊示滅六百年矣。
(甲午) 第十二祖馬鳴大士者。波羅奈國人也。亦名功勝。以有作無作諸功德最為殊勝。故名焉。既受法于夜奢尊者。後於華氏國轉妙法輪。忽有老人坐前仆地。師謂眾曰。此非庸流。當有異相。言訖不見。俄從地踴出一金色人。復化為女子。右手指師而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第
【現代漢語翻譯】 現代漢語譯本： 義。又問：『踞義者何？』（踞義是什麼意思？） 答：『與師平出。』（與老師的見解相同。） 又問：『木義者何？』（木義是什麼意思？） 祖曰：『汝被我解。』（你被我理解了。） 馬鳴（Ashvaghosa）豁然醒悟，稽首歸依，遂求剃度。祖師對眾人說：『此大士者，昔為毗舍離國王。其國有一類人，如馬**。王運神力分身為蠶，彼乃得衣。王后復生中印度，馬人感戀悲鳴，因號馬鳴焉。』（這位大士，過去是毗舍離國的國王。他的國家裡有一類人，像馬的生殖器。國王運用神力分身變成蠶，他們才得以穿衣。國王后來又轉生到中印度，那些像馬的人因為感念他而悲鳴，因此得名馬鳴。） 如來記云：『吾滅度后六百年，當有賢者馬鳴，于波羅奈國摧伏異道，度人無量，繼吾傳化。』（如來預言說：『我涅槃后六百年，當有一位賢者名叫馬鳴，在波羅奈國摧毀其他教派，度化無數人，繼承我的教法。』）現在正是時候。』 即告訴他說：『如來大法眼藏今付于汝。』（現在將如來的正法眼藏傳授給你。） 即說偈曰：『迷悟如隱顯，明暗不相離。今付隱顯法，非一亦非二。』（隨即說偈語：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不可分離。現在傳授給你這隱顯之法，它既不是一也不是二。』） 付法已，即現神變湛然圓寂。眾興寶塔以閟全身。即安王十九年戊戌歲也。（傳法完畢后，隨即顯現神通變化，安詳圓寂。眾人建造寶塔來安葬他的全身。那是安王十九年戊戌年。）
（丙午）烈王喜（Lie Wang Xi）（安王的兒子，他在位時櫟陽下金子雨）在位七年。這年發生日食。
（癸丑）顯王扁（Xian Wang Bian）（烈王的兒子）在位四十八年（當時蘇秦遊說六國）。
（甲寅）二年，秦惠王開始稱王。
（甲子 三九）王十二年。
（辛未）世尊示滅六百年了。
（甲午）第十二祖馬鳴大士，是波羅奈國人。也叫功勝（Gong Sheng），因為他所具有的有為和無為的功德最為殊勝，所以得名。他從夜奢尊者（Yashe）那裡接受了佛法，後來在華氏國（Hua Shi Guo）轉動妙法輪。忽然有一位老人坐在他面前倒在地上。馬鳴大師對眾人說：『此非庸流，當有異相。』（這個人不是普通人，應該會有奇異的現象。）說完老人就不見了。一會兒從地裡涌出一個金色的人，又變成一個女子，用右手指著馬鳴大師說偈語：『稽首長老尊，當受如來記。今於此地上，宣通第一義。』（頂禮長老尊者，您應當接受如來的授記。如今在這片土地上，宣揚通達第一義諦。）
【English Translation】 English version: Asked again: 'What is the meaning of 'residing in righteousness' (踞義者何)?' Answered: 'It is the same as the teacher's understanding (與師平出).' Asked again: 'What is the meaning of 'wooden righteousness' (木義者何)?' The Patriarch said: 'You are understood by me (汝被我解).' Ashvaghosa (馬鳴) suddenly awakened, prostrated and took refuge, and then requested ordination. The Patriarch said to the assembly: 'This great being was once the king of Vaishali (毗舍離). In his kingdom, there was a type of people who resembled horse genitals. The king used his divine power to transform himself into silkworms, so they could have clothes. Later, the king was reborn in Central India, and those horse-like people, feeling grateful and longing for him, cried out, hence the name Ashvaghosa (馬鳴).' The Tathagata (如來) prophesied: 'Six hundred years after my Nirvana (滅度), there will be a wise man named Ashvaghosa (馬鳴), who will subdue other paths in the country of Varanasi (波羅奈國), liberate countless people, and continue my teachings.' Now is the time.' He then told him: 'The Treasury of the Eye of the Great Dharma of the Tathagata (如來大法眼藏) is now entrusted to you.' He then spoke the verse: 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I entrust you with the Dharma of concealment and manifestation, which is neither one nor two (迷悟如隱顯，明暗不相離。今付隱顯法，非一亦非二).' After transmitting the Dharma, he manifested divine transformations and entered tranquil Nirvana (圓寂). The assembly built a precious pagoda to enshrine his entire body. It was the year of Wuxu (戊戌) in the nineteenth year of King An (安王).
(Bingwu 丙午) King Lie Xi (烈王喜) (son of King An, during his reign, gold fell from the sky in Liyang 櫟陽) reigned for seven years. In this year, there was a solar eclipse.
(Guichou 癸丑) King Xian Bian (顯王扁) (son of King Lie) reigned for forty-eight years (during which Su Qin 蘇秦 traveled and persuaded the six states).
(Jiayin 甲寅) In the second year, King Hui of Qin (秦惠王) began to call himself king.
(Jiazi 甲子 Three Nine 三九) The twelfth year of the king.
(Xinwei 辛未) Six hundred years have passed since the World Honored One (世尊) manifested Nirvana (示滅).
(Jiawu 甲午) The Twelfth Patriarch, the Great Master Ashvaghosa (馬鳴大士), was a native of Varanasi (波羅奈國). He was also named Gong Sheng (功勝), because his meritorious virtues, both conditioned and unconditioned, were the most supreme, hence the name. Having received the Dharma from Venerable Yashe (夜奢尊者), he later turned the wonderful Dharma wheel in the country of Hua Shi (華氏國). Suddenly, an old man sat down in front of him and fell to the ground. The Master said to the assembly: 'This is no ordinary person; there should be extraordinary signs.' As soon as he finished speaking, the old man disappeared. A golden man emerged from the ground, and then transformed into a woman, pointing at the Master with her right finger and saying the verse: 'I bow to the venerable elder, you should receive the prediction of the Tathagata. Now on this land, proclaim and penetrate the supreme meaning (稽首長老尊，當受如來記。今於此地上，宣通第一義).'
一義。說偈已瞥然不見。師曰。將有魔來與吾校力。有頃風雨暴至。天地晦冥。師曰。魔之來信矣。吾當除之。即指空中現一大金龍。奮發威神震動山巖。師儼然于坐魔事隨滅。經七日有一小蟲。大若蟭螟。潛形坐下。師以手取之示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。師告之曰。汝但歸依三寶即得神通。遂複本形作禮懺悔。師問曰。汝名誰邪。眷屬多少。曰我名迦毗摩羅。有三千眷屬。師曰。汝盡神力變化若何。曰我化巨海極為小事。師曰。汝化性海得否。曰何謂性海。我未嘗知。師即為說性海云。山河大地皆依建立。三昧六通由茲發現。毗摩羅聞言遂發信心。與徒眾三千俱求剃度。師乃召五百羅漢與授具戒。復告之曰。如來大法眼藏今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。付法已。即入龍奮迅三昧。挺身空中如日輪相。然後示滅。四眾以真體藏之龍龕。即顯王四十二年甲午歲也。
(辛丑) 慎靚王定(顯王子)治六年(王時六國皆自稱王)。
(丁未) 𧹞王延(慎靚王子)治五十九年(東西周分治為諸侯所侵。王與居人無異。王徙都太子治束)。
(甲子 四十) 十八年。
(丙子) 三十年宋滅矣。
(壬辰)
【現代漢語翻譯】 現代漢語譯本： 一位義學僧人說完偈語后，忽然消失不見。菩提達摩祖師說：『將有魔來與我較量法力。』 不一會兒，狂風暴雨驟然而至，天地一片昏暗。菩提達摩祖師說：『魔的到來確實不虛。我應當降伏它。』 隨即指向空中，空中顯現一條巨大的金龍，奮發神威，震動山巖。菩提達摩祖師安然端坐，魔事隨即消滅。過了七天，有一隻小蟲，大如蟭螟（一種小飛蟲），隱藏在菩提達摩祖師的座位下。菩提達摩祖師用手抓住它，向眾人展示說：『這乃是魔所變化。盜聽我的佛法罷了。』 於是放它離去，魔卻無法動彈。菩提達摩祖師告誡它說：『你只要歸依三寶（佛、法、僧），即可獲得神通。』 隨即恢復原來的形狀，向菩提達摩祖師作禮懺悔。菩提達摩祖師問道：『你叫什麼名字？有多少眷屬？』 魔回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』 菩提達摩祖師問：『你盡你的神力變化，能做到什麼程度？』 迦毗摩羅回答說：『我變化巨大的海，是極為小的事情。』 菩提達摩祖師問：『你變化性海（自性之海）可以嗎？』 迦毗摩羅回答說：『什麼是性海？我從未聽說過。』 菩提達摩祖師隨即為他解說性海，說：山河大地都依它而建立，三昧（Samadhi，禪定）六通（Abhijna，六種神通）由此而發現。迦毗摩羅聽聞后，於是發起信心，與徒眾三千人都請求剃度出家。菩提達摩祖師於是召集五百羅漢（Arhat）為他們授具足戒。又告誡他們說：『如來大法眼藏（Dharmacaksu，正法眼藏），現在應當交付給你。你聽我的偈語：隱顯即是本來的佛法，明暗原本不是二元對立的。現在交付給你悟了的佛法，不是可以獲取的，也不是可以舍離的。』 交付佛法后，菩提達摩祖師即入龍奮迅三昧（一種禪定），身體挺立於空中，如日輪之相，然後示現涅槃。四眾弟子用真身舍利將菩提達摩祖師藏於龍龕（存放舍利的容器）中。那時是顯王四十二年甲午歲。
（辛丑）慎靚王定（顯王子）治理六年（當時六國都自稱為王）。
（丁未）𧹞王延（慎靚王子）治理五十九年（東西周分治，被諸侯侵擾，周王與普通百姓沒有區別，周王遷都太子居住的地方）。
（甲子 四十）十八年。
（丙子）三十年，宋國滅亡。
（壬辰）
【English Translation】 English version: After a scholar of meaning recited a verse, he suddenly disappeared. Bodhidharma said, 'A demon will come to test my power.' Shortly after, a violent storm arose, and the sky and earth became dark. Bodhidharma said, 'The demon's arrival is indeed true. I should subdue it.' Immediately, he pointed to the sky, and a large golden dragon appeared, displaying its mighty power and shaking the mountains and rocks. Bodhidharma sat calmly, and the demonic events immediately ceased. After seven days, a small insect, as large as a chiao-ming (a small flying insect), hid under Bodhidharma's seat. Bodhidharma grabbed it with his hand and showed it to the assembly, saying, 'This is a transformation of the demon. It was eavesdropping on my Dharma.' Then he released it to leave, but the demon could not move. Bodhidharma admonished it, saying, 'As long as you take refuge in the Three Jewels (Buddha, Dharma, Sangha), you will obtain supernatural powers.' Immediately, it returned to its original form, bowed, and repented to Bodhidharma. Bodhidharma asked, 'What is your name? How many dependents do you have?' The demon replied, 'My name is Kapimala, and I have three thousand dependents.' Bodhidharma asked, 'What can you do with your full supernatural power?' Kapimala replied, 'Transforming a vast ocean is a very small matter for me.' Bodhidharma asked, 'Can you transform the nature-sea (the sea of self-nature)?' Kapimala replied, 'What is the nature-sea? I have never heard of it.' Bodhidharma then explained the nature-sea to him, saying: Mountains, rivers, and the great earth are all established upon it, and Samadhi (meditative absorption) and the six Abhijna (supernatural powers) arise from it. Upon hearing this, Kapimala developed faith and, along with his three thousand followers, requested to be ordained. Bodhidharma then summoned five hundred Arhats to give them the full precepts. He further admonished them, saying, 'The Tathagata's great Dharma eye treasury (Dharmacaksu) should now be entrusted to you. Listen to my verse: Concealment and manifestation are the original Dharma; light and darkness are fundamentally not dualistic. Now I entrust to you the Dharma of enlightenment, which is neither obtainable nor separable.' After entrusting the Dharma, Bodhidharma entered the Dragon-Vigorous Samadhi (a type of meditation), his body standing upright in the sky, like the appearance of the sun, and then manifested Nirvana. The fourfold assembly enshrined Bodhidharma's true body relics in a dragon reliquary (a container for relics). That was the year Jia-Wu, the forty-second year of King Xian.
(Xin-Chou) The sixth year of the reign of King Shenjing Ding (Prince Xian) (At that time, the six states all called themselves kings).
(Ding-Wei) The fifty-ninth year of the reign of King 𧹞 Yan (Prince Shenjing) (The Eastern and Western Zhou were divided and ruled, and were invaded by the feudal lords. The king of Zhou was no different from ordinary people, and the king moved the capital to the place where the prince lived).
(Jia-Zi Forty) The eighteenth year.
(Bing-Zi) The thirtieth year, the state of Song was destroyed.
(Ren-Chen)
第十三祖迦毗摩羅。華氏國人也。初為外道有徒三千通諸異論。後於馬鳴尊者得法。領徒至西印度。彼有太子名云自在。仰尊者名請于宮中供養。祖曰。如來有教。沙門不得親近國王大臣權勢之家。太子曰。今我國城之北有大山焉。山中有一石窟。師可禪寂於此否。祖曰諾。即入彼山。行數里逢一大蟒。祖直進不顧。遂盤繞祖身。祖因與受三歸依。蟒聽訖而去。祖將至石窟。復有一老人。素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比丘多樂寂靜。有初學比丘數來請益。而我煩于應答起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者獲聞戒法。故來謝耳。祖問曰。此山更有何人居止。曰北去十里有大樹蔭。覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。尊者遂與徒眾詣彼龍樹。出迎尊者曰。深山孤寂龍蟒所居。大德至尊何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。祖曰。汝雖心語吾以意知。但辦出家何慮吾之不聖龍樹聞已悔謝。尊者即與度脫及五百龍眾俱受具戒。復告龍樹曰。今以如來大法眼藏付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非知。付法已。即現神變化火焚身。龍樹收五色舍利。建塔瘞之。即𧹞王
四十六年壬辰歲也。
(乙巳) ○(王與六國攻秦。昭王怒攻西周。王懼伏于秦。盡獻其邑。是年秦使將軍摎攻之。取九鼎寶器。王漸而卒。已上八百六十七年內三百二十五年載春秋周滅)。
右周合三十七君八百六十七年。
秦 雷氏曰(昭襄孝文莊襄始皇胡亥子嬰。秦朝六君。四十九年)。
(丙午) 昭襄王稷(惠文王子)姓嬴氏。王水德。都咸陽(今京兆也)治五年。至始皇時建亥正通。霸五十一年。
(辛亥) 世尊示滅七百年矣。
孝文王戊(昭王子)元年修先王功臣褒厚親施苑囿除喪。在位三月。運數一年。
(壬子) 莊襄王楚(孝文王子以呂不韋為相)治三年○次年癸丑日食。
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(乙卯) 始皇政(莊襄子昭。四十八年正月旦日。生於鄲邯。其年十三。莊襄崩。代立為秦王。自號始皇。欲至萬世。獨稱曰朕。改年朝賀。皆自二月朔。衣服旌旗皆尚黑。置守尉監筑長城。名民曰黔首。用呂不韋趙高李斯為相。蒙恬白起王翦為將。併吞六國平一天下。分三十六郡。自後驕縱周遊天下。因之會稽瑯玡還至沙丘。忽患病。七月丙申崩于平臺矣)治三十七年(壽五十)。
(甲
【現代漢語翻譯】 現代漢語譯本： 四十六年是壬辰年。
(乙巳) (周)王與六國攻打秦國。昭王發怒攻打西周。周王恐懼，向秦國投降。獻出所有城邑。這年秦國派將軍摎攻打西周，奪取九鼎等寶器。周王漸漸去世。以上是八百六十七年內，三百二十五年記載春秋時期周朝滅亡的事件。
右邊是周朝總共三十七位君主，共八百六十七年。
秦 雷氏說（昭襄王、孝文王、莊襄王、始皇、胡亥、子嬰。秦朝六位君主，共四十九年）。
(丙午) 昭襄王稷（惠文王之子），姓嬴氏。王為水德。都城在咸陽（現在的京兆）。統治五年。到始皇時建立亥正通。稱霸五十一年。
(辛亥) 世尊（釋迦牟尼佛）示寂（涅槃）七百年了。
孝文王戊（昭襄王之子）元年，修繕先王的功臣，褒獎厚待親屬，施捨苑囿，去除喪服。在位三個月。運數一年。
(壬子) 莊襄王楚（孝文王之子，以呂不韋為相）統治三年。次年癸丑發生日食。
(乙卯) 始皇政（莊襄王之子昭。四十八年正月旦日，生於邯鄲。那年十三歲。莊襄王去世，代替他成為秦王。自稱始皇。想要傳至萬世。獨自稱自己為『朕』。更改年號朝賀，都在二月朔日。衣服旌旗都崇尚黑色。設定守尉監，修築長城。稱百姓為黔首。任用呂不韋、趙高、李斯為相。蒙恬、白起、王翦為將。吞併六國，平定天下。分為三十六郡。之後驕橫放縱，周遊天下。因此到會稽、瑯琊，返回到沙丘。忽然患病。七月丙申在平臺去世）統治三十七年（壽命五十歲）。
(甲
【English Translation】 English version: The forty-sixth year was the year of Ren Chen.
(Yi Si) The King (of Zhou) and the six states attacked Qin. King Zhao was furious and attacked Western Zhou. The King of Zhou, in fear, submitted to Qin, offering all his cities. In this year, Qin sent General Jiu to attack Western Zhou, seizing the Nine Tripods and other treasures. The King of Zhou gradually passed away. The above covers 325 years within the 867 years, recording the events of the Spring and Autumn period when the Zhou dynasty was destroyed.
To the right are the thirty-seven rulers of the Zhou dynasty, totaling eight hundred and sixty-seven years.
Qin: Lei Shi said (King Zhaoxiang, King Xiaowen, King Zhuangxiang, First Emperor (Shi Huang), Huhai, Ziying. Six rulers of the Qin dynasty, totaling forty-nine years).
(Bing Wu) King Zhaoxiang Ji (son of King Huiwen), surname Ying. The king followed the virtue of water. The capital was Xianyang (present-day Jingzhao). He ruled for five years. By the time of the First Emperor, he established Hai Zheng Tong. He reigned supreme for fifty-one years.
(Xin Hai) It has been seven hundred years since the World Honored One (Shakyamuni Buddha) demonstrated extinction (Nirvana).
In the first year of King Xiaowen Wu (son of King Zhaoxiang), he repaired the meritorious officials of the former kings, praised and generously treated relatives, bestowed gardens, and removed mourning garments. He was on the throne for three months. The duration was one year.
(Ren Zi) King Zhuangxiang Chu (son of King Xiaowen, with Lü Buwei as his prime minister) ruled for three years. The following year, Gui Chou, there was a solar eclipse.
(Yi Mao) First Emperor Zheng (son of King Zhuangxiang Zhao. Born in Handan on the first day of the first month of the forty-eighth year. He was thirteen years old that year. King Zhuangxiang passed away, and he succeeded him as the King of Qin. He called himself the First Emperor (Shi Huang). He wanted to pass it on to ten thousand generations. He alone called himself 'Zhen' (朕, 'I', imperial use). He changed the era name and celebrations, all on the first day of the second month. Clothes and banners all favored black. He set up guards and supervisors, and built the Great Wall. He called the people 'Qianshou' (黔首, 'black-headed people'). He appointed Lü Buwei, Zhao Gao, and Li Si as prime ministers. Meng Tian, Bai Qi, and Wang Jian were generals. He annexed the six states and unified the world. He divided it into thirty-six commanderies. Afterwards, he became arrogant and indulgent, traveling around the world. Therefore, he went to Kuaiji, Langya, and returned to Shaqiu. Suddenly, he fell ill. He passed away on the platform on Bing Shen day of the seventh month) ruled for thirty-seven years (lifespan of fifty years).
(Jia
子 四一) 下令逐諸侯客李斯諫而止。
(辛未) 滅韓。
(癸酉) 滅趙。
(丙子) 滅魏。
(戊寅) 滅楚。
(己卯) 虜燕王喜。
(庚辰) 滅齊。
(壬午) 二十八年。東巡郡縣。上鄒嶧山及登瑯玡。刻石頌德。又上泰山立石封祠祀。值風雨于松下。因封五大夫。又遣徐福求仙。
(八 癸未) 沙門室利防等一十八人。來自西域。帝惡其異俗以付獄。俄有金剛神。碎獄門而出之。帝懼即厚禮遣之。時國事區區。弗克敬奉。
(丁亥) 筑長城。
(戊子) 焚書。
(己丑) 坑儒作阿房宮。
(九) 第十四祖龍樹尊者。西天竺國人也。亦名龍勝。始於毗羅尊者得法。后至南印度。彼國之人多信福業。聞尊者為說妙法。遞相謂曰。人有福業世間第一。徒言佛性誰能睹之。尊者曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。尊者曰。非大非小非廣非狹。無福無報不死不生。彼聞理勝悉回初心。尊者復于座上現自在身如滿月輪。一切眾唯聞法音不睹師相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹安能辯識。提婆曰。此是尊者現佛性體相以未我等。何以知之。蓋以無相三昧形如滿月。
【現代漢語翻譯】 現代漢語譯本 （子 四一）下令驅逐各國諸侯的賓客，李斯勸諫而停止。
（辛未）滅亡韓國。
（癸酉）滅亡趙國。
（丙子）滅亡魏國。
（戊寅）滅亡楚國。
（己卯）俘虜燕王喜。
（庚辰）滅亡齊國。
（壬午）二十八年。向東巡視各郡縣。登上鄒嶧山以及瑯琊山。在石碑上刻字頌揚功德。又登上泰山立石碑進行封禪祭祀。在松樹下遇到風雨，於是封賞五大夫。又派遣徐福去尋求仙藥。
（八 癸未）沙門（Śrāmaṇa，佛教出家人）室利防（Śrī-bhava）等十八人，從西域（Western Regions）而來。皇帝厭惡他們的奇異風俗，把他們關進監獄。不久有金剛神（Vajra-deva），擊碎監獄門放他們出來。皇帝害怕了，就用豐厚的禮節遣送他們離開。當時國家事務繁雜，沒有能夠恭敬供奉他們。
（丁亥）修築長城。
（戊子）焚燒書籍。
（己丑）坑殺儒生，建造阿房宮。
（九）第十四祖龍樹尊者（Nāgārjuna），是西天竺國（Western India）人。也叫龍勝。最初從毗羅尊者（Vīra）那裡得到佛法。後來到南印度（Southern India）。那個國家的人大多相信福報行業。聽到尊者為他們講說微妙的佛法，互相說道：『人的福報行業是世間第一，空談佛性誰能看到呢？』尊者說：『你們想要見到佛性，首先必須去除我慢。』那些人說：『佛性有多大？』尊者說：『非大非小，非廣非狹，無福無報，不死不生。』他們聽了這些道理，都改變了最初的想法。尊者又在座位上顯現自在身，像滿月輪一樣。所有的人只聽到法音，看不到尊者的相貌。這些人中有一個長者的兒子，名叫迦那提婆（Kāṇadeva），對眾人說：『認識這個相嗎？』眾人說：『眼睛沒有見過的，怎麼能夠辨認出來呢？』提婆說：『這是尊者顯現佛性的體相來開示我們。憑什麼知道呢？因為這是以無相三昧（Anupalabdhi-samādhi）顯現的形象，像滿月一樣。』
【English Translation】 English version (Zi 41) He ordered the expulsion of guest retainers from the various feudal lords, but Li Si (a minister) advised against it, and the order was rescinded.
(Xinwei) The state of Han was destroyed.
(Guiyou) The state of Zhao was destroyed.
(Bingzi) The state of Wei was destroyed.
(Wuyin) The state of Chu was destroyed.
(Jimao) King Xi of Yan was captured.
(Gengchen) The state of Qi was destroyed.
(Renwu) The twenty-eighth year. He made an eastern tour of the commanderies and counties. He ascended Mount Zouyi and Mount Langya. He inscribed stones to praise his virtues. He also ascended Mount Tai, erected a stone tablet, and performed the Feng and Shan sacrifices. He encountered wind and rain under a pine tree, so he ennobled five grand masters. He also sent Xu Fu to seek immortality.
(August, Guiwei) The Śrāmaṇa (Buddhist monk) Śrī-bhava and eighteen others came from the Western Regions. The emperor disliked their foreign customs and imprisoned them. Soon, a Vajra-deva (diamond spirit) broke the prison gate and released them. The emperor was afraid and sent them away with generous gifts. At that time, the affairs of the state were pressing, and he was unable to respectfully support them.
(Dinghai) The Great Wall was built.
(Wuzi) Books were burned.
(Jichou) Confucian scholars were buried alive, and the Epang Palace was built.
(Nine) The Fourteenth Patriarch, the Venerable Nāgārjuna, was a native of Western India. He was also known as Longsheng. He initially obtained the Dharma from the Venerable Vīra. Later, he went to Southern India. The people of that country mostly believed in meritorious deeds. When they heard the Venerable One explain the wonderful Dharma, they said to each other, 'A person's meritorious deeds are the most important thing in the world. Who can see the Buddha-nature by merely talking about it?' The Venerable One said, 'If you want to see the Buddha-nature, you must first remove your arrogance.' Those people said, 'How big is the Buddha-nature?' The Venerable One said, 'It is neither big nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' When they heard these principles, they all changed their initial thoughts. The Venerable One then manifested a self-mastery body on the seat, like a full moon wheel. All the people only heard the Dharma sound and did not see the teacher's appearance. Among these people was the son of an elder, named Kāṇadeva, who said to the assembly, 'Do you recognize this form?' The assembly said, 'How can we recognize what we have never seen?' Deva said, 'This is the Venerable One manifesting the substance of Buddha-nature to enlighten us. How do we know this? Because it is a form manifested by Anupalabdhi-samādhi (non-apprehension concentration), like a full moon.'
佛性之義廓然虛明。言訖輪相即隱。復居本座而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈咸愿出家以求解脫。尊者即為剃髮。命諸聖授具其國先有外道。五千餘人作大幻術。眾皆宗仰。尊者悉為化之令歸三寶。復造大智度論中論十二門論。垂之於世。后告上首弟子迦那提婆曰。如來大法眼藏今當付汝。聽吾偈言。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。付法訖。入月輪三昧。廣現神變。復就本座凝然禪寂。迦那提婆與諸四眾共建寶塔以葬焉。即秦始皇三十五年己丑歲也。
(壬辰) 二世胡亥(始皇少子。帝崩。李斯秘之。獨趙高胡亥知之。高遂矯詔。殺扶蘇而立為帝。二十一即位。治三年)。
(癸巳) ○(劉季起沛。項羽起江東。率諸侯伐秦。陳勝吳廣起。天下大亂矣)。
(甲午) ○(為趙高殺于望夷宮)。
三世子嬰(扶蘇子○初趙高使婿閻樂殺二世。乃引璽佩之。百官莫從。將上殿。殿欲壞者三。高知天命不與。乃立子嬰即位。三世殺趙高於齊宮。夷其三族○后沛公入關。子嬰即繫頸以組。白馬素車奉璽降於軹道。為秦王四十六日○沛公既入咸陽。封宮室府庫還軍壩上○項羽后入關。遂殺子嬰。秦遂滅矣)。
右秦(自始皇
【現代漢語翻譯】 現代漢語譯本： 佛性的意義廣大而空虛澄明。說完，輪相立刻隱沒。又回到原來的座位，說了偈語：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』（身體顯現圓滿月亮之相，以此來表示諸佛的法身。說法沒有固定的形狀，用以辨別不是聲音和色相。） 聽眾聽了偈語，都希望出家以求解脫。尊者就為他們剃髮，命各位聖者為他們授具足戒。當時這個國家原有外道五千多人，善於施行大的幻術，大眾都信奉敬仰他們。尊者全部教化他們，使他們歸依三寶。又造了《大智度論》、《中論》、《十二門論》，流傳於世。 後來告訴上首弟子迦那提婆（Kanadeva）說：『如來（Tathagata）的大法眼藏，現在應當交付給你。聽我的偈語：為明隱顯法，方說解脫理。於法心不證，無瞋亦無喜。』（爲了闡明隱沒和顯現的法，才說解脫的道理。對於法如果內心沒有證悟，就沒有嗔恨也沒有歡喜。） 交付佛法完畢，進入月輪三昧（Samadhi），廣現神通變化。又回到原來的座位，凝然入定。迦那提婆（Kanadeva）與各位四眾弟子共同建造寶塔來安葬他。這正是秦始皇三十五年己丑年。
（壬辰）二世胡亥（Huhai）（秦始皇的小兒子。始皇駕崩，李斯秘密不發喪，只有趙高和胡亥知道這件事。趙高於是假傳詔書，殺死扶蘇而立胡亥為帝。二十一歲即位，統治三年）。
（癸巳）○（劉季在沛縣起兵，項羽在江東起兵，率領諸侯討伐秦朝。陳勝、吳廣起義，天下大亂）。
（甲午）○（被趙高在望夷宮殺害）。
三世子嬰（Ziying）（扶蘇的兒子○當初趙高派女婿閻樂殺死二世胡亥，於是拿來玉璽佩戴。百官沒有跟隨他的。將要上殿的時候，宮殿將要倒塌三次。趙高知道天命不在自己這裡，於是立子嬰即位。三世子嬰在齊宮殺死趙高，誅滅他的三族○後來沛公劉邦進入關中，子嬰用繩子綁著脖子，乘坐白色馬匹拉著的素車，在軹道奉上玉璽投降。當了秦王四十六天○沛公劉邦進入咸陽后，封閉宮室府庫，率軍返回霸上○項羽後來進入關中，於是殺了子嬰，秦朝就滅亡了）。
右秦（從始皇開始）
【English Translation】 English version: The meaning of Buddha-nature is vast, empty, and clear. After speaking, the wheel-like appearance immediately vanished. He then returned to his original seat and spoke the following verse: 'The body manifests the form of a full moon, to represent the essence of all Buddhas. The Dharma has no fixed form, to distinguish it from sound and color.' Upon hearing the verse, the assembly all wished to renounce the world and seek liberation. The Venerable then shaved their heads and instructed the saints to bestow the full precepts upon them. At that time, there were over five thousand non-Buddhists in the country who were skilled in performing great illusions, and the masses revered and admired them. The Venerable converted them all, causing them to take refuge in the Three Jewels. He also composed the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), the Madhyamika-karika (Treatise on the Middle Way), and the Dvadasanikaya Sastra (Twelve Gate Treatise), which were passed down to the world. Later, he said to his foremost disciple, Kanadeva (迦那提婆): 'The Tathagata's (如來) great Dharma-eye treasury should now be entrusted to you. Listen to my verse: To clarify the hidden and manifest Dharmas, we speak of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.' After entrusting the Dharma, he entered the Moon-Wheel Samadhi (三昧), extensively displaying miraculous transformations. He then returned to his original seat and remained in serene meditation. Kanadeva (迦那提婆), together with the fourfold assembly, built a precious stupa to bury him. This was in the year of Ji Chou, the thirty-fifth year of Qin Shi Huang.
(Ren Chen) The Second Emperor, Huhai (胡亥) (the youngest son of Qin Shi Huang. When the Emperor died, Li Si kept it secret. Only Zhao Gao and Huhai knew about it. Zhao Gao then forged an edict, killed Fusu and established Huhai as Emperor. He ascended the throne at the age of twenty-one and reigned for three years).
(Gui Si) ○ (Liu Ji rose in Pei County, and Xiang Yu rose in Jiangdong, leading the feudal lords to attack Qin. Chen Sheng and Wu Guang revolted, and the world was in great chaos).
(Jia Wu) ○ (Was killed by Zhao Gao in Wangyi Palace).
The Third Emperor, Ziying (子嬰) (the son of Fusu ○ Initially, Zhao Gao sent his son-in-law Yan Le to kill the Second Emperor Huhai, and then took the imperial seal and wore it. None of the officials followed him. When he was about to ascend the hall, the palace was about to collapse three times. Zhao Gao knew that destiny was not with him, so he established Ziying as Emperor. The Third Emperor Ziying killed Zhao Gao in Qi Palace and exterminated his three clans ○ Later, Liu Bang, the Duke of Pei, entered Guanzhong. Ziying tied his neck with a rope, rode a white horse in a plain carriage, and offered the imperial seal to surrender at Zhi Road. He was the King of Qin for forty-six days ○ After Liu Bang, the Duke of Pei, entered Xianyang, he sealed the palaces and treasuries and returned his army to Ba Shang ○ Xiang Yu later entered Guanzhong and then killed Ziying, and the Qin Dynasty was destroyed).
Right Qin (From the First Emperor)
二十六年。初並天下。居帝位凡十五年。而漢滅之)。
(十) 西漢 雷氏曰(漢高惠呂文景武昭昌邑宣元成衰平孺。十有四君。二百十四)。
(乙未) 高祖邦(字季。姓劉氏。王火德。治十二年。初用秦正太初元年。改用夏正。都長安。今京兆也。禮沛中陽里人。隆準龍顏。左股有七十二黑子。初為泗上亭長。單父呂公。妻之以女。因徙徒驪山到禮西澤中放之。徒中壯士愿從者十人。初行山澤斬當路白蛇。後人見老嫗哭曰。吾子白帝子。為赤帝子斬之。秦二世元年。布衣起于沛而滅秦為漢。以蕭何為相。韓信為將。張良為謀。即漢有三杰焉。共滅項羽于烏江。生於秦昭四十六年。壽六十二歲。大定天下。丁未夏四月。崩于長樂宮。葬長陵)。
西楚霸王項羽(名藉下相人也。楚將項燕之孫。身長八尺。目有重瞳。勢可拔山力能舉鼎。吳中子弟皆憚之。秦二世元年。從季父項梁起江。東至三年滅秦。自號西楚。都彭城。立五年。漢會諸侯于垓下。大潰破之。追至烏江。自刎而死矣)。
(丙申) 二年冬十月。五星聚東井。十一月召諸縣父老。約法三章。殺人者死。傷人及抵謫罪。余去秦法項羽使英布殺義帝于綝。
(丁酉) 是年滅韓趙魏三國。
(戊戌) 滅齊。
【現代漢語翻譯】 二十六年，秦始皇首次統一天下，在皇帝位共十五年，然後被漢朝滅亡。
(十) 西漢 雷氏說（漢高祖、惠帝、呂后、文帝、景帝、武帝、昭帝、昌邑王、宣帝、元帝、成帝、哀帝、平帝、孺子嬰，共十四位君主，歷時二百一十四年）。
(乙未年) 高祖劉邦（字季，姓劉氏，王火德。統治十二年。最初沿用秦朝曆法，太初元年，改為夏朝曆法。都城在長安，即今天的京兆。是沛縣中陽里人。長相隆準龍顏，左大腿上有七十二顆黑痣。最初擔任泗水亭長。單父人呂公，將女兒嫁給他。因為押送囚犯到驪山，在禮西澤中放走了他們。囚犯中壯士有十人願意跟隨他。起初在山澤中斬殺了阻路的白蛇。後來有人看見老婦人哭訴說：'我的兒子是白帝之子，被赤帝之子斬殺了。'秦二世元年，以平民身份在沛縣起義，滅亡秦朝，建立了漢朝。任用蕭何為相，韓信為將，張良為謀士。漢朝有此三杰。在烏江共同滅亡了項羽。生於秦昭王四十六年，享年六十二歲。平定天下後，丁未年夏天四月，在長樂宮駕崩，葬于長陵）。
西楚霸王項羽（名籍，下相人。楚國將領項燕之孫。身高八尺，眼睛有雙瞳。氣勢可以拔山，力氣可以舉鼎。吳中的子弟都畏懼他。秦二世元年，跟隨季父項梁在江東起兵，到三年滅亡秦朝。自稱西楚霸王，都城在彭城。立國五年，漢朝聯合諸侯在垓下，大敗項羽。追到烏江，項羽自刎而死）。
(丙申年) 二年冬十月，五星會聚于東井。十一月，召集各縣父老，約定法律三章：殺人者處死，傷人者和盜竊者判罪。其餘廢除秦朝法律。項羽派英布在碭郡殺死了義帝。
(丁酉年) 是年，漢朝滅亡了韓國、趙國、魏國。
(戊戌年) 漢朝滅亡了齊國。
【English Translation】 In the twenty-sixth year, the First Emperor of Qin unified the empire for the first time, reigning as emperor for a total of fifteen years before being overthrown by the Han dynasty.
(X) Western Han Dynasty: Lei states (Emperor Gaozu, Emperor Hui, Empress Lü, Emperor Wen, Emperor Jing, Emperor Wu, Emperor Zhao, Prince of Changyi, Emperor Xuan, Emperor Yuan, Emperor Cheng, Emperor Ai, Emperor Ping, and Ruzi Ying, totaling fourteen rulers, lasting two hundred and fourteen years).
(Year Yiwei) Emperor Gaozu Liu Bang (style name Ji, surname Liu, associated with the virtue of Fire. Reigned for twelve years. Initially used the Qin dynasty calendar, but in the first year of the Taichu era, it was changed to the Xia dynasty calendar. The capital was Chang'an, present-day Jingzhao. He was from Zhongyang Village in Pei County. He had a prominent nose and dragon-like features, with seventy-two black moles on his left thigh. Initially, he served as the chief of the Sishui Pavilion. Lord Lü of Shanfu married his daughter to him. Because of escorting convicts to Mount Li, he released them in the Western Ze of Li. Ten strong men among the convicts were willing to follow him. Initially, he killed a white snake blocking the road in the mountains and marshes. Later, someone saw an old woman crying and saying: 'My son was the son of the White Emperor, and he was killed by the son of the Red Emperor.' In the first year of the reign of the Second Emperor of Qin, he rose in rebellion in Pei County as a commoner, overthrowing the Qin dynasty and establishing the Han dynasty. He appointed Xiao He as his chancellor, Han Xin as his general, and Zhang Liang as his strategist. The Han dynasty had these three heroes. Together, they defeated Xiang Yu at Wujiang. He was born in the forty-sixth year of the reign of King Zhao of Qin and lived to be sixty-two years old. After pacifying the empire, he died in the Changle Palace in the fourth month of summer in the year Dingwei and was buried in Changling).
Xiang Yu, the Hegemon-King of Western Chu (personal name Ji, from Xiaxiang. Grandson of the Chu general Xiang Yan. He was eight feet tall, with double pupils in his eyes. His strength could uproot mountains, and he could lift a tripod. The youths of Wuzhong feared him. In the first year of the Second Emperor of Qin, he followed his uncle Xiang Liang in raising troops in Jiangdong, and in three years, he overthrew the Qin dynasty. He proclaimed himself the Hegemon-King of Western Chu, with his capital in Pengcheng. After five years, the Han dynasty united with the feudal lords at Gaixia, and Xiang Yu was greatly defeated. Pursued to Wujiang, Xiang Yu committed suicide by slitting his throat).
(Year Bingshen) In the second year, in the tenth month of winter, the five planets converged in Dongjing. In the eleventh month, he summoned the elders of the counties and agreed on three articles of law: those who kill shall be put to death, those who injure others and those who steal shall be punished. The rest of the Qin laws were abolished. Xiang Yu sent Ying Bu to kill Emperor Yi in Dangjun.
(Year Dingyou) In this year, the Han dynasty destroyed the kingdoms of Han, Zhao, and Wei.
(Year Wuxu) The Han dynasty destroyed the kingdom of Qi.
(己亥) 滅燕。與項羽約洪溝為界。以分天下。
(庚子) 會諸將圍羽于垓下。虞姬自刎。
(辛丑) 改咸陽為長安。
(丁未) 孝惠盈(字日滿高祖子。母呂氏。十七即位。見母殘酷。使人請太后曰。吾終不能治天下。遂縱酒色淫樂。甲寅八月崩于未央宮。葬安陵。壽二十四歲)。
治七年始有笛(帝時丘仲作之。笛者滌也。滌盪邪穢納于雅正。龍笛有七孔。竹笛五孔。羌笛三孔也)。
(癸丑) 起長安西市修建倉敖。
(甲寅) 高后雉(姓呂氏。單父呂公女。少帝幼太后臨朝稱制。立諸呂為王。欲謀天下。幾危劉氏。劉章周勃誅諸呂矣)治八年(壽七十一)。
(乙卯) ○地震○六月晦日食○行八銖錢。
(丙辰) ○秋星晝見。
(戊午) 五年南越王自稱武帝。
(己未) ○春星晝見○行五分錢。
(庚申) 正月日食。
(壬戌) 文帝恒(高祖次子。母薄姬。初呂后封諸呂為王。陳平周勃劉章共誅諸呂三千人。以立文帝。性資寬惠溫純謹潔。衣不華飾。百姓富樂。自即位后。凡下二十七詔利民太平。甲申崩未央宮。葬㶚陵。壽四十六)治二十三年。
(甲子 四二) 文帝三年也。
(
【現代漢語翻譯】 現代漢語譯本 （己亥）滅燕。與項羽約定以鴻溝為界，以此來瓜分天下。 （庚子）會合眾將領在垓下包圍項羽。虞姬自刎。 （辛丑）改咸陽為長安。 （丁未）孝惠帝劉盈（字日滿，高祖之子，母親是呂后。十七歲即位，見到母親的殘酷行為，派人稟告太后說：『我終究不能治理天下。』於是放縱于酒色淫樂。甲寅年八月駕崩于未央宮，葬于安陵，享年二十四歲）。 在位七年開始有笛子（孝惠帝時期丘仲製作了笛子。笛，有『滌』的含義，滌盪邪惡污穢，納入雅正。龍笛有七孔，竹笛有五孔，羌笛有三孔）。 （癸丑）開始在長安西市修建市場和糧倉。 （甲寅）高后呂雉（姓呂氏，單父呂公的女兒。少帝年幼，太后臨朝稱制，立諸呂為王，想要謀奪天下，幾乎危及劉氏。劉章、周勃誅殺了諸呂）在位八年（享年七十一歲）。 （乙卯）○地震○六月最後一天發生日食○開始流通八銖錢。 （丙辰）○秋天出現星星在白天也能看見的現象。 （戊午）五年，南越王自稱為武帝。 （己未）○春天出現星星在白天也能看見的現象○開始流通五分錢。 （庚申）正月發生日食。 （壬戌）文帝劉恒（高祖的次子，母親是薄姬。當初呂后封諸呂為王，陳平、周勃、劉章共同誅殺了三千多名諸呂，才擁立了文帝。文帝天性寬厚仁慈，溫和純樸，謹慎廉潔，衣著不追求華麗的裝飾，百姓富足快樂。自從即位后，總共頒佈了二十七道詔令來利民，天下太平。甲申年駕崩于未央宮，葬于霸陵，享年四十六歲）在位二十三年。 （甲子 四十二）文帝三年。
【English Translation】 English version (Ji Hai year) Destroyed Yan. Agreed with Xiang Yu to use the Honggou Canal as the boundary to divide the empire. (Geng Zi year) Gathered the generals to surround Xiang Yu at Gaixia. Consort Yu committed suicide. (Xin Chou year) Changed Xianyang to Chang'an. (Ding Wei year) Emperor Xiaohui, Liu Ying (courtesy name Riman, son of Emperor Gaozu, mother was Empress Lü. Ascended the throne at the age of seventeen. Seeing his mother's cruelty, he sent someone to inform the Empress Dowager, saying, 'I will ultimately be unable to govern the empire.' Therefore, he indulged in wine, women, and pleasure. He died in the Weiyang Palace in the eighth month of Jia Yin year and was buried in Anling, at the age of twenty-four). In the seventh year of his reign, the flute appeared (Qiu Zhong made the flute during the Emperor's reign. 'Di' (笛, flute) means 'di' (滌, to cleanse), cleansing evil and impurity and embracing elegance and righteousness. The dragon flute has seven holes, the bamboo flute has five holes, and the Qiang flute has three holes). (Gui Chou year) Began to build markets and granaries in the western market of Chang'an. (Jia Yin year) Empress Gao, Lü Zhi (surname Lü, daughter of Lü Gong of Shanfu. When the young emperor was young, the Empress Dowager ruled on his behalf, establishing the Lü family as kings, wanting to usurp the empire, almost endangering the Liu family. Liu Zhang and Zhou Bo killed the Lü family) reigned for eight years (died at the age of seventy-one). (Yi Mao year) ○ Earthquake ○ Solar eclipse on the last day of June ○ Eight-shu coins were put into circulation. (Bing Chen year) ○ A star was seen in the daytime in autumn. (Wu Wu year) In the fifth year, the King of Nanyue proclaimed himself Emperor Wu. (Ji Wei year) ○ A star was seen in the daytime in spring ○ Five-fen coins were put into circulation. (Geng Shen year) Solar eclipse in the first month. (Ren Xu year) Emperor Wen, Liu Heng (second son of Emperor Gaozu, mother was Consort Bo. Initially, Empress Lü established the Lü family as kings. Chen Ping, Zhou Bo, and Liu Zhang jointly killed more than three thousand members of the Lü family to establish Emperor Wen. Emperor Wen was naturally kind and benevolent, gentle and pure, cautious and clean. He did not pursue luxurious decorations in his clothing. The people were rich and happy. Since ascending the throne, he issued a total of twenty-seven edicts to benefit the people, and the empire was peaceful. He died in the Weiyang Palace in the Jia Shen year and was buried in Baling, at the age of forty-six) reigned for twenty-three years. (Jia Zi year 42) The third year of Emperor Wen.
十一 庚辰) 第十五祖迦那提婆。南天竺國人也。姓毗舍羅。初求福業兼樂辯論。后謁龍樹大士將及門。樹知是智人。先遣侍者以滿缽。水置於座前。提婆見之。即以一針投之而進。忻然契會。樹即為說法。不起于坐現月輪相。唯聞其聲不見其形。師語眾曰。今此瑞者。師現佛性表說法非聲色也。師得法后至毗羅國。彼有長者。曰梵摩凈德。一日園樹生大耳如菌。味美甚。唯長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬皆不能見。時尊者知其宿因。遂至其家。長者問其故。尊者曰汝家昔曾供養一比丘然此比丘道眼未明。以虛沾信施故報為本菌。唯汝與子精誠供養。得以享之。余即否矣。又問。長者年多少。曰七十有九。尊者乃說偈曰。入道不通理。覆身還信施。汝年八十一。此樹不生耳。長者聞偈彌加嘆伏。且曰。弟子衰老不能事師。愿舍次子隨師出家。尊者曰。昔如來記此子。當第二五百年為大教主。今之相遇蓋符宿因。即與剃髮執侍。至巴連弗城。聞諸外道慾障佛法計之既久。尊者乃執長幡入彼眾中。彼問祖曰。汝何不前。祖曰。汝何不后。又曰。汝似賤人。祖曰。汝似良人。又曰。汝解何法。祖曰。汝百不解又曰。我欲得佛。祖曰。我灼然得佛。又曰。汝不合得。祖曰。元道我得汝實不
【現代漢語翻譯】 現代漢語譯本： 十一、（庚辰）第十五祖迦那提婆（Kanadeva，意為天神）。他是南天竺國人，姓毗舍羅。起初他追求福報，也喜歡辯論。後來去拜見龍樹（Nagarjuna）大士，將要到門口時，龍樹知道他是位有智慧的人，先派侍者用盛滿水的缽放在座前。迦那提婆見到后，立刻用一根針投進缽中，然後才進去，龍樹非常高興，兩人心意相通。龍樹於是為他說法，沒有離開座位就顯現出月輪相，只聽見聲音卻看不見形體。迦那提婆對眾人說：『現在這種祥瑞，是師父顯現佛性，表明說法不在於聲色。』迦那提婆得法后，來到毗羅國。那裡有位長者，名叫梵摩凈德（Brahmadeva）。一天，他園中的樹上長出像蘑菇一樣的大耳，味道非常鮮美，只有長者和他的第二個兒子羅睺羅多（Rahulata）可以採摘食用。採摘后，大耳隨即又長出來，吃完了又再生。其餘的親屬都看不見。當時尊者知道這是他們的宿世因緣，於是來到他家。長者問這是什麼緣故。尊者說：『你們家過去曾經供養一位比丘，然而這位比丘道眼未明，虛受信徒的供養，所以報應為樹上的菌。只有你和你的兒子以精誠之心供養，所以可以享用，其餘的人就不行了。』長者又問：『我今年多大年紀了？』回答說：『七十九歲。』尊者於是說偈語：『入道不通理，覆身還信施。汝年八十一，此樹不生耳。』長者聽了偈語，更加歎服，並且說：『弟子已經衰老，不能侍奉師父，願意捨棄次子跟隨師父出家。』尊者說：『過去如來曾預言這個孩子，當在第二個五百年成為大教主。今天相遇，大概是符合宿世的因緣。』於是為他剃髮，讓他執侍。到了巴連弗城（Pataliputra），聽說各位外道想要阻礙佛法，計劃了很久。尊者於是拿著長幡進入他們的集會中。他們問迦那提婆：『你為什麼不向前？』迦那提婆說：『你為什麼不向后？』又說：『你像。』迦那提婆說：『你像良人。』又問：『你理解什麼法？』迦那提婆說：『你什麼都不理解。』又問：『我想要成佛。』迦那提婆說：『我確實能成佛。』又問：『你不應該成佛。』迦那提婆說：『本來道我就能成佛，你實在不能。』 English version: XI. (Gengchen) The Fifteenth Ancestor was Kanadeva (meaning 'heavenly deity'). He was from South India, with the surname Vishala. Initially, he sought blessings and enjoyed debate. Later, he went to visit the great Nagarjuna. As he approached the gate, Nagarjuna knew he was a wise man and first sent a servant to place a bowl full of water in front of the seat. Upon seeing this, Kanadeva immediately threw a needle into the bowl before entering, and they joyfully understood each other. Nagarjuna then expounded the Dharma for him, manifesting the appearance of a lunar wheel without rising from his seat, only the sound was heard but the form was not seen. The Master said to the assembly, 'This auspicious sign is the Master manifesting the Buddha-nature, indicating that the Dharma is not in sound or form.' After Kanadeva attained the Dharma, he went to the country of Vira. There was an elder named Brahmadeva. One day, large ear-like mushrooms grew on the trees in his garden, with a very delicious taste. Only the elder and his second son, Rahulata, could pick and eat them. After being picked, the ears would immediately grow back, and they would regenerate after being consumed. The rest of the family could not see them. At that time, the Venerable One knew their past karma and went to their home. The elder asked the reason for this. The Venerable One said, 'Your family once made offerings to a Bhikshu, but this Bhikshu's eye of the Way was not clear, and he received the faithful offerings in vain, so he is now repaying this as mushrooms on the tree. Only you and your son made offerings with sincerity, so you can enjoy them, but the rest cannot.' The elder then asked, 'How old am I this year?' He replied, 'Seventy-nine years old.' The Venerable One then spoke a verse: 'Entering the Way without understanding the principle, covering the body still believing in offerings. You are eighty-one years old, and these ears will not grow on the tree.' The elder was even more impressed upon hearing the verse and said, 'This disciple is old and cannot serve the Master. I am willing to give up my second son to follow the Master to leave home.' The Venerable One said, 'In the past, the Tathagata predicted that this child would become a great leader of the teachings in the second five hundred years. Today's encounter probably accords with past karma.' He then shaved his head and had him attend to him. Upon arriving at Pataliputra, he heard that various heretics wanted to obstruct the Buddha-dharma and had been planning for a long time. The Venerable One then entered their assembly holding a long banner. They asked Kanadeva, 'Why do you not go forward?' Kanadeva said, 'Why do you not go backward?' They also said, 'You are like a .' Kanadeva said, 'You are like a good man.' They asked, 'What Dharma do you understand?' Kanadeva said, 'You understand nothing.' They asked, 'I want to become a Buddha.' Kanadeva said, 'I will certainly become a Buddha.' They asked, 'You should not become a Buddha.' Kanadeva said, 'Originally, I can become a Buddha through the Way, but you truly cannot.'
【English Translation】 English version: XI. (Gengchen) The Fifteenth Ancestor was Kanadeva (meaning 'heavenly deity'). He was from South India, with the surname Vishala. Initially, he sought blessings and enjoyed debate. Later, he went to visit the great Nagarjuna. As he approached the gate, Nagarjuna knew he was a wise man and first sent a servant to place a bowl full of water in front of the seat. Upon seeing this, Kanadeva immediately threw a needle into the bowl before entering, and they joyfully understood each other. Nagarjuna then expounded the Dharma for him, manifesting the appearance of a lunar wheel without rising from his seat, only the sound was heard but the form was not seen. The Master said to the assembly, 'This auspicious sign is the Master manifesting the Buddha-nature, indicating that the Dharma is not in sound or form.' After Kanadeva attained the Dharma, he went to the country of Vira. There was an elder named Brahmadeva. One day, large ear-like mushrooms grew on the trees in his garden, with a very delicious taste. Only the elder and his second son, Rahulata, could pick and eat them. After being picked, the ears would immediately grow back, and they would regenerate after being consumed. The rest of the family could not see them. At that time, the Venerable One knew their past karma and went to their home. The elder asked the reason for this. The Venerable One said, 'Your family once made offerings to a Bhikshu, but this Bhikshu's eye of the Way was not clear, and he received the faithful offerings in vain, so he is now repaying this as mushrooms on the tree. Only you and your son made offerings with sincerity, so you can enjoy them, but the rest cannot.' The elder then asked, 'How old am I this year?' He replied, 'Seventy-nine years old.' The Venerable One then spoke a verse: 'Entering the Way without understanding the principle, covering the body still believing in offerings. You are eighty-one years old, and these ears will not grow on the tree.' The elder was even more impressed upon hearing the verse and said, 'This disciple is old and cannot serve the Master. I am willing to give up my second son to follow the Master to leave home.' The Venerable One said, 'In the past, the Tathagata predicted that this child would become a great leader of the teachings in the second five hundred years. Today's encounter probably accords with past karma.' He then shaved his head and had him attend to him. Upon arriving at Pataliputra, he heard that various heretics wanted to obstruct the Buddha-dharma and had been planning for a long time. The Venerable One then entered their assembly holding a long banner. They asked Kanadeva, 'Why do you not go forward?' Kanadeva said, 'Why do you not go backward?' They also said, 'You are like a **.' Kanadeva said, 'You are like a good man.' They asked, 'What Dharma do you understand?' Kanadeva said, 'You understand nothing.' They asked, 'I want to become a Buddha.' Kanadeva said, 'I will certainly become a Buddha.' They asked, 'You should not become a Buddha.' Kanadeva said, 'Originally, I can become a Buddha through the Way, but you truly cannot.'
得。又曰。汝既不得。云何言得。祖曰。汝有我故所以不得我無我我故自當得。彼辭既屈。乃問祖曰。汝名何等。祖曰。我名迦那提婆。彼既夙聞祖名。乃悔過致謝。時眾中猶互興問難。尊者折以無礙之辯。由是歸伏。乃告上足羅睺羅多而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。說偈已。入奮迅定身放八光而歸寂滅。學眾興塔而供養之。則前漢文帝十九年庚辰歲也。
(乙酉) 景帝啟(文帝子。母竇氏。三十二歲即位。好黃老二子。令宮人皆誦之。因改於書為經。庚子崩未央宮。葬陽陵。壽四十八)治十六年。
(丁亥) ○(三年用晁錯策。七國皆反。遣周亞夫將三十六將攻之。複用袁盎之謀。斬錯以謝七國。天下大定矣)。
(辛亥) 世尊示滅八百年矣。
(戊戌) ○(帝滅笞法定棰令○疑周亞夫功大欲獄之。遂嘔血而死)。
(十二 辛丑) 武帝徹改建元(景之中子。母王夫人。嘗得策文曰。二十七倒策。果七十二歲崩於五祚殿。葬于茂陵。十七即位)。
治五十四年(依運歷圖辛丑建元。東方朔為太史)。
(乙巳) ○(帝好仙術。敬方士文成五利等○鑄半兩錢。貪地好殺○命司馬遷等。造漢太祖歷。以正月為歲首。色尚
【現代漢語翻譯】 現代漢語譯本： 迦那提婆（Kanadeva）又說：『你既然沒有得到，為什麼說得到？』祖師說：『你有「我」的執著，所以不能得到「我」；當你沒有「我」的執著時，自然就能得到。』那人理屈詞窮，於是問祖師說：『你叫什麼名字？』祖師說：『我名叫迦那提婆（Kanadeva）。』那人早就聽說過祖師的名字，於是後悔認錯並致謝。當時大眾中還有互相提問辯難的，尊者用無礙的辯才折服了他們，因此大家都歸順信服。於是迦那提婆（Kanadeva）告訴他的上首弟子羅睺羅多（Rahulata），並將佛法眼藏交付給他，並說偈語：『本來是為傳法的人，為他說解脫的道理。對於法實際上沒有證得，沒有終結也沒有開始。』說完偈語后，進入奮迅定，身體放出八種光芒而歸於寂滅。弟子們建造佛塔來供養他。那時是前漢文帝十九年庚辰年。
（乙酉）景帝劉啟（文帝的兒子，母親是竇氏，三十二歲即位，喜歡黃老學說，命令宮人都誦讀它，因此將書改稱為經。庚子年死於未央宮，葬在陽陵，享年四十八歲）在位十六年。
（丁亥）○（三年任用晁錯的策略，七國都反叛了。派遣周亞夫率領三十六位將領攻打他們。又任用袁盎的計謀，斬殺晁錯來向七國謝罪，天下就安定了）。
（辛亥）世尊釋迦牟尼佛（Sakyamuni Buddha）示現涅槃八百年了。
（戊戌）○（景帝廢除了笞刑，制定了杖刑。有人懷疑周亞夫功勞太大，想要治他的罪，於是周亞夫嘔血而死）。
（十二 辛丑）武帝劉徹改年號為建元（景帝的庶子，母親是王夫人。曾經得到策文說：『二十七倒策』，果然七十二歲死於五祚殿，葬在茂陵，十七歲即位）。
在位五十四年（依照運歷圖，辛丑年改年號為建元，東方朔擔任太史）。
（乙巳）○（武帝喜歡仙術，尊敬方士文成、五利等人。鑄造半兩錢，貪圖土地，喜好殺戮。命令司馬遷等人，編造漢太祖歷，以正月為歲首，顏色崇尚黃色）。
【English Translation】 English version: Kanadeva (迦那提婆): Again he said, 'Since you have not attained, how can you say you have attained?' The Patriarch said, 'Because you have an 'I', therefore you cannot attain 'I'; when you have no 'I', you will naturally attain.' That person was at a loss for words, and then asked the Patriarch, 'What is your name?' The Patriarch said, 'My name is Kanadeva (迦那提婆).' That person had long heard of the Patriarch's name, and then repented, admitted his mistake, and thanked him. At that time, there were still mutual questions and debates among the assembly. The Venerable subdued them with unobstructed eloquence, and therefore everyone submitted and believed. Then Kanadeva (迦那提婆) told his chief disciple Rahulata (羅睺羅多), and entrusted the Dharma Eye Treasury to him, and said in verse: 'Originally for the person who transmits the Dharma, to speak to him the principle of liberation. In reality, there is no attainment of the Dharma, no end and no beginning.' After reciting the verse, he entered the Samadhi of Vigorous Swiftness, his body emitted eight kinds of light and returned to stillness. The disciples built a stupa to make offerings to him. That was the year Gengchen in the nineteenth year of Emperor Wen of the Former Han Dynasty.
(YiYou) Emperor Jing (景帝) Liu Qi (劉啟) (Emperor Wen's son, his mother was Lady Dou, ascended the throne at the age of thirty-two, liked the Huang-Lao school of thought, ordered the palace people to recite it, therefore changed the book to a scripture. Died in the Gengzi year in Weiyang Palace, buried in Yangling, lived to be forty-eight years old) reigned for sixteen years.
(DingHai) ○ (In the third year, Chao Cuo's (晁錯) strategy was used, and the seven kingdoms all rebelled. Zhou Yafu (周亞夫) was sent to lead thirty-six generals to attack them. Yuan Ang's (袁盎) plan was also used, and Chao Cuo (晁錯) was beheaded to apologize to the seven kingdoms, and the world was stabilized).
(XinHai) Eight hundred years have passed since the World Honored One Sakyamuni Buddha (釋迦牟尼佛) manifested Nirvana.
(WuXu) ○ (Emperor Jing abolished the punishment of flogging and established the punishment of caning. Someone suspected that Zhou Yafu's (周亞夫) merits were too great and wanted to punish him, so Zhou Yafu (周亞夫) vomited blood and died).
(Twelfth XinChou) Emperor Wu (武帝) Liu Che (劉徹) changed the reign title to Jianyuan (建元) (Emperor Jing's son by a concubine, his mother was Lady Wang. He once received a policy document saying: 'Twenty-seven overturned policies', and indeed died at the age of seventy-two in the Wuzuo Palace, buried in Maoling, ascended the throne at the age of seventeen).
Reigned for fifty-four years (According to the Yunli Diagram, the year XinChou changed the reign title to Jianyuan, and Dongfang Shuo (東方朔) served as the Grand Historian).
(YiSi) ○ (Emperor Wu liked immortal arts, respected alchemists Wencheng (文成), Wuli (五利), etc. ○ Cast half-liang coins, coveted land, and liked killing ○ Ordered Sima Qian (司馬遷) and others to create the Han Taizu Calendar, with the first month as the beginning of the year, and the color was yellow).
黃。數用五。興太學修郊祀定音律作詩樂。建封禪禮百神。紹周后。號令文章煥然可述矣)。
(丁未) 改元光。
(癸丑) 改元朔。
(己未) 改元狩○(淮南王安衡山王賜以謀反誅戮。其黨。累數萬人)。
(庚申) ○用孫寬為相。衛青霍去病為將。北伐丐奴。開河朔之地○又平南越王○東滅朝鮮為郡縣。西曆五國。執昆耶王收休屠王○后遣張騫西往身毒國。尋浮圖教。果獲之。
(甲子 四三) 四月初作誥官之有誥始此。
(乙丑) 改元鼎。
(十三 戊辰) 第十六祖羅睺羅多者。迦毗羅國人也。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源凡五百里。有聖者僧伽難提居於彼處。佛志一千年后當紹聖位。語已領諸學眾溯流而上。至彼見僧伽難提安坐入定。祖與眾伺之。經三七日方從定起。祖問曰。汝身定邪心定邪。曰身心俱定。祖曰。身心俱定。何有出入。曰雖有出入不失定相。如金在井金體常寂。祖曰。若金在井若金出井。金無動靜。何物出入。曰言金動靜。何物出入許金出入。金非動靜。祖曰。若金在井出者何金。若金出井在者何物。曰金若出井在者非金。金若在井出者非物。祖曰。此義不然。曰彼理非著
。祖曰。此義當墮。曰彼義不成。祖曰。彼義不成我義成矣。曰我義雖成法非我故。祖曰。我義已成我無我故。曰我無我故覆成何義。祖曰。我無我故故成汝義。曰仁者師於何聖得是無我。祖曰。我師迦那提婆證是無我。曰稽首提婆師而出於仁者。仁者無我故。我欲師仁者。祖曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。尊者曰汝心自在非我所繫。語已即以右手擎金缽舉至梵宮。取彼香飯將齋大眾。而大眾忽生厭惡之心。尊者曰。非我之咎汝等自業。即命僧伽難提分坐同食。眾復訝之。祖曰。汝不得食。皆由此故。當知與吾分坐者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中已至三果而未證無漏者也。眾曰。我師神力斯可信矣。彼云過去佛者。即竊疑焉。羅睺羅多知眾生慢。乃曰。世尊在日世界平正。無有丘陵江河溝洫。水悉甘美草木滋茂。國土豐盈無八苦行十善。自雙樹示滅八百餘年。世界丘墟草木枯悴。人無至信正念輕微。不信真如唯愛神力。言訖以右手漸展入地。至金剛輪際取甘露水。以琉璃器持至會所。大眾見之即時欽慕悔過作禮。於是尊者命僧伽難提而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。付法已安坐歸寂。四眾建塔目前漢武
【現代漢語翻譯】 現代漢語譯本： 慧命尊者說：『這個道理應當墮落。』 羅睺羅多說：『那個道理不能成立。』 慧命尊者說：『那個道理不能成立，我的道理就成立了。』 羅睺羅多說：『我的道理雖然成立，但法不是我的緣故。』 慧命尊者說：『我的道理已經成立，因為我沒有我。』 羅睺羅多說：『我沒有我，又成就什麼道理呢？』 慧命尊者說：『我沒有我，所以成就你的道理。』 羅睺羅多說：『仁者您師從哪位聖人，得到這無我的道理？』 慧命尊者說：『我的老師迦那提婆（Kanadeva，聖天）證得了這無我的道理。』 羅睺羅多說：『我向提婆師稽首，而提婆師出於仁者您。仁者您沒有我，所以我想要師從仁者您。』 慧命尊者說：『我已經沒有我了，你需要見的是我的「我」。你如果師從於我，要知道我並非真正的「我」。』 僧伽難提（Sanghanandi）心意豁然開朗，立即請求度脫。 慧命尊者說：『你的心是自在的，不是我所能繫縛的。』 說完，慧命尊者就用右手托起金缽，舉到梵天宮，取來那裡的香飯，準備齋食大眾。但大眾忽然生起厭惡之心。 慧命尊者說：『這不是我的過錯，是你們自己的業力。』 於是命令僧伽難提分座一同食用。大眾又感到驚訝。 慧命尊者說：『你們不得食，都是因為這個緣故。應當知道與我分座的人，就是過去娑羅樹王如來（Sarvaraksita Tathagata）啊。他憐憫眾生而降臨於世。你們也是莊嚴劫中已經達到三果，但還沒有證得無漏果位的人。』 大眾說：『我師的神力真是可信啊。』他們暗自懷疑：『那位過去佛，是真的嗎？』 羅睺羅多知道眾生有慢心，於是說：『世尊在世的時候，世界平正，沒有丘陵、江河、溝渠，水都甘甜，草木茂盛，國土豐盈，沒有八苦，奉行十善。自從世尊在雙樹下示現涅槃八百多年以來，世界變得丘陵起伏，草木枯萎凋零，人們沒有至誠的信心，正念也變得輕微，不相信真如實相，只喜愛神通力量。』 說完，羅睺羅多用右手漸漸伸入地下，直到金剛輪際，取來甘露水，用琉璃器皿盛著帶到法會現場。大眾見到甘露水，立刻欽佩仰慕，悔過作禮。 於是慧命尊者命令僧伽難提而付與法眼正法。偈語說：『對於法，實際上沒有證得，也不可取，也不可離。法不是有，也不是無，那麼內外之別又從何而起呢？』 傳法完畢，慧命尊者安然入寂。四眾弟子在漢武帝目前建造佛塔。
English version: The Venerable Huiming said, 'This meaning should fall.' Rahulata said, 'That meaning cannot be established.' The Venerable Huiming said, 'Since that meaning cannot be established, my meaning is established.' Rahulata said, 'Although my meaning is established, the Dharma is not mine.' The Venerable Huiming said, 'My meaning is already established because I have no self.' Rahulata said, 'If I have no self, what meaning is accomplished?' The Venerable Huiming said, 'Because I have no self, your meaning is accomplished.' Rahulata said, 'From which sage did the benevolent one learn this doctrine of no-self?' The Venerable Huiming said, 'My teacher, Kanadeva (聖天), realized this no-self.' Rahulata said, 'I bow to the teacher Kanadeva, who came from you, benevolent one. Because you have no self, I wish to learn from you.' The Venerable Huiming said, 'Since I already have no self, you need to see my 'self'. If you learn from me, know that I am not the real 'self'.' Sanghanandi (僧伽難提) suddenly understood and immediately requested liberation. The Venerable Huiming said, 'Your mind is free and not bound by me.' Having said this, the Venerable Huiming held up a golden bowl with his right hand, raised it to the Brahma palace, and brought back fragrant rice to feed the assembly. But the assembly suddenly felt disgusted. The Venerable Huiming said, 'This is not my fault, but your own karma.' Then he ordered Sanghanandi to share his seat and eat together. The assembly was surprised again. The Venerable Huiming said, 'You cannot eat because of this reason. You should know that the one who shares my seat is Sarvaraksita Tathagata (娑羅樹王如來) of the past. He descended out of compassion for beings. You are also those who have reached the third fruit in the Kalpa of Adornment (莊嚴劫), but have not yet attained the state of no outflow.' The assembly said, 'Our teacher's spiritual power is truly believable.' They secretly suspected, 'Is that past Buddha real?' Rahulata, knowing that beings have arrogance, said, 'When the World-Honored One was in the world, the world was flat and even, without hills, rivers, or streams. The water was sweet, the grass and trees were lush, the land was abundant, there were no eight sufferings, and the ten virtues were practiced. More than eight hundred years have passed since the World-Honored One manifested Nirvana under the twin trees. The world has become hilly, the grass and trees have withered, people have no sincere faith, right mindfulness is weak, they do not believe in true suchness, and they only love spiritual powers.' Having said this, Rahulata gradually extended his right hand into the ground, down to the edge of the Vajra wheel, and brought up nectar water, which he brought to the assembly in a crystal vessel. When the assembly saw the nectar water, they immediately admired it, repented, and paid homage. Then the Venerable Huiming ordered Sanghanandi to entrust the Dharma Eye. The verse says, 'In the Dharma, there is actually no attainment, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, so how can inner and outer arise?' After transmitting the Dharma, the Venerable Huiming peacefully entered Nirvana. The fourfold assembly built a pagoda in front of Emperor Wu of the Han Dynasty.
【English Translation】 English version: The Venerable said, 'This meaning should fall.' He said, 'That meaning cannot be established.' The Venerable said, 'Since that meaning cannot be established, my meaning is established.' He said, 'Although my meaning is established, the Dharma is not mine.' The Venerable said, 'My meaning is already established because I have no self.' He said, 'If I have no self, what meaning is accomplished?' The Venerable said, 'Because I have no self, your meaning is accomplished.' He said, 'From which sage did the benevolent one learn this doctrine of no-self?' The Venerable said, 'My teacher, Kanadeva (聖天), realized this no-self.' He said, 'I bow to the teacher Kanadeva, who came from you, benevolent one. Because you have no self, I wish to learn from you.' The Venerable said, 'Since I already have no self, you need to see my 'self'. If you learn from me, know that I am not the real 'self'.' Sanghanandi (僧伽難提) suddenly understood and immediately requested liberation. The Venerable said, 'Your mind is free and not bound by me.' Having said this, the Venerable held up a golden bowl with his right hand, raised it to the Brahma palace, and brought back fragrant rice to feed the assembly. But the assembly suddenly felt disgusted. The Venerable said, 'This is not my fault, but your own karma.' Then he ordered Sanghanandi to share his seat and eat together. The assembly was surprised again. The Venerable said, 'You cannot eat because of this reason. You should know that the one who shares my seat is Sarvaraksita Tathagata (娑羅樹王如來) of the past. He descended out of compassion for beings. You are also those who have reached the third fruit in the Kalpa of Adornment (莊嚴劫), but have not yet attained the state of no outflow.' The assembly said, 'Our teacher's spiritual power is truly believable.' They secretly suspected, 'Is that past Buddha real?' Rahulata, knowing that beings have arrogance, said, 'When the World-Honored One was in the world, the world was flat and even, without hills, rivers, or streams. The water was sweet, the grass and trees were lush, the land was abundant, there were no eight sufferings, and the ten virtues were practiced. More than eight hundred years have passed since the World-Honored One manifested Nirvana under the twin trees. The world has become hilly, the grass and trees have withered, people have no sincere faith, right mindfulness is weak, they do not believe in true suchness, and they only love spiritual powers.' Having said this, Rahulata gradually extended his right hand into the ground, down to the edge of the Vajra wheel, and brought up nectar water, which he brought to the assembly in a crystal vessel. When the assembly saw the nectar water, they immediately admired it, repented, and paid homage. Then the Venerable ordered Sanghanandi to entrust the Dharma Eye. The verse says, 'In the Dharma, there is actually no attainment, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, so how can inner and outer arise?' After transmitting the Dharma, the Venerable peacefully entered Nirvana. The fourfold assembly built a pagoda in front of Emperor Wu of the Han Dynasty.
帝二十八年戊辰歲也。
(辛未) 改元封。
(丁丑) 改太初。
(辛巳) 改天漢。
(乙酉) 改太始。
(己丑) 改徵和。
(庚寅) ○(巫蠱起。江充等㭾蠱于太子宮。太子與皇后謀斬。充與丞相劉屈厘大戰長安。死者不啻數萬)。
(十四 乙未) 昭帝弗(武之子。母趙婕好九歲即位。霍光受遺詔。以周公輔政。至戊申四月崩未央宮。葬于平陵。壽二十二歲)治十三年改始元。
(辛丑) 改元鳳(上官桀子。安與霍光爭權。帝終知霍光之忠烈矣)。
(丁未) 改元平。
(十五) 第十七祖僧伽難提者。室羅筏城寶莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師。積十九載未嘗退倦。尊者每自念言。身居王宮胡為出家。一夕天光下。屬見一路坦平。不覺徐行。約十里許。至大巖前有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子不知所在。經十年尊者得法受記已。行化至摩提國。忽有涼風襲眾身心悅適非常。而不知其然。祖曰。此道德之風也。當有聖者
【現代漢語翻譯】 現代漢語譯本： 漢武帝在位的第二十八年，是戊辰年。
（辛未年）改年號為『封』。
（丁丑年）改年號為『太初』。
（辛巳年）改年號為『天漢』。
（乙酉年）改年號為『太始』。
（己丑年）改年號為『征和』。
（庚寅年）發生了巫蠱之禍。江充等人誣陷太子宮中埋有巫蠱。太子與皇后商議后誅殺了江充。江充與丞相劉屈厘在長安城內大戰，死者數以萬計。
（十四，乙未年）漢昭帝劉弗陵（劉武的兒子，母親是趙婕妤）九歲即位。霍光接受漢武帝的遺詔，像周公輔佐周成王一樣輔佐昭帝。到戊申年四月在未央宮駕崩，葬于平陵，享年二十二歲。昭帝在位十三年，改年號為『始元』。
（辛丑年）改年號為『元鳳』（上官桀的兒子上官安與霍光爭權，昭帝最終明白了霍光的忠誠和功績）。
（丁未年）改年號為『元平』。
（十五）第十七祖僧伽難提（Sanghanandi）是室羅筏城（Śrāvastī）寶莊嚴王（Ratna-alaṃkāra-rāja）的兒子。他生下來就能說話，經常讚頌佛事。七歲時就厭倦世俗的快樂，用偈語告訴他的父母說：『稽首大慈父，和南骨血母。我今欲出家，幸愿哀愍故。』父母堅決阻止他，他就整天不吃飯，父母才答應他在家出家，法號僧伽難提（Sanghanandi）。又命令沙門禪利多（Samghalita）做他的老師。十九年來從未懈怠。尊者常常自己想：身居王宮，為何要出家呢？一天晚上，天光照耀下來，他看到一條道路平坦開闊，不知不覺地慢慢行走，大約走了十里左右，到了一處大巖石前，那裡有一個石窟，於是就在裡面安靜地居住。他的父親失去了兒子，就把禪利多（Samghalita）驅逐出國，尋找他的兒子，卻不知道他在哪裡。經過十年，尊者得法受記之後，開始游化到摩提國（Mati）。忽然有一陣涼風吹來，眾人身心感到愉悅舒適，卻不知道為什麼。祖師說：『這是道德之風啊，當有聖者……』
【English Translation】 English version: The twenty-eighth year of Emperor Wu (of the Han Dynasty) was the year of Wuchen.
(Xinwei year) The era name was changed to 'Feng'.
(Dingchou year) The era name was changed to 'Taichu'.
(Xinsi year) The era name was changed to 'Tianhan'.
(Yiyou year) The era name was changed to 'Taishi'.
(Jichou year) The era name was changed to 'Zhenghe'.
(Gengyin year) The witchcraft crisis arose. Jiang Chong and others falsely accused the Crown Prince's palace of burying witchcraft objects. The Crown Prince and the Empress conspired to kill Jiang Chong. Jiang Chong and the Prime Minister Liu Quli fought fiercely in Chang'an, resulting in tens of thousands of deaths.
(Fourteenth year, Yiwei year) Emperor Zhao (of the Han Dynasty), Liu Fuling (son of Liu Wu, his mother was Consort Zhao Jieyu), ascended the throne at the age of nine. Huo Guang received Emperor Wu's edict and assisted Emperor Zhao like the Duke of Zhou assisted King Cheng of Zhou. He passed away in Weiyang Palace in April of Wushen year and was buried in Pingling, at the age of twenty-two. Emperor Zhao reigned for thirteen years and changed the era name to 'Shiyuan'.
(Xinchou year) The era name was changed to 'Yuanfeng' (Shangguan Jie's son, Shangguan An, competed with Huo Guang for power. Emperor Zhao eventually understood Huo Guang's loyalty and merits).
(Dingwei year) The era name was changed to 'Yuanping'.
(Fifteen) The seventeenth ancestor, Sanghanandi (僧伽難提), was the son of King Ratna-alaṃkāra-rāja (寶莊嚴王) of Śrāvastī (室羅筏城). He was able to speak from birth and often praised Buddhist affairs. At the age of seven, he became weary of worldly pleasures and told his parents in a verse: 'I bow to the great compassionate father, I salute my blood-related mother. I now wish to leave home, I hope you will have mercy on me.' His parents firmly stopped him, so he did not eat all day, and his parents finally agreed to let him leave home while staying at home, and he was given the Dharma name Sanghanandi (僧伽難提). He was also ordered to have the Shramana Samghalita (禪利多) as his teacher. For nineteen years, he never slacked off. The Venerable One often thought to himself: 'Living in the royal palace, why did I leave home?' One night, the heavenly light shone down, and he saw a road that was flat and wide. Unconsciously, he walked slowly, about ten li, to a large rock in front of which there was a stone cave, so he lived quietly inside. His father lost his son and banished Samghalita (禪利多) from the country, searching for his son but not knowing where he was. After ten years, after the Venerable One obtained the Dharma and received the prediction, he began to travel and transform to the country of Mati (摩提). Suddenly, a cool breeze blew, and everyone felt pleasant and comfortable in body and mind, but they did not know why. The Patriarch said: 'This is the wind of morality, there should be a sage...'
出世嗣續祖燈乎。言訖以神力攝諸大眾遊歷山谷。食頃至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍一童子持圓鑒直造尊者前。祖問。汝幾歲邪。曰百歲。祖曰。汝年尚幼。何言百歲。曰我不會理正百歲耳。祖曰。汝善機邪。曰佛言若人生百歲不會諸佛機。未若生一日而得決了之。祖曰。汝手中當何所表。曰諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖攜至本處。受具戒訖。名伽邪舍多。他時聞風吹殿銅鈴聲。祖問。鈴鳴邪風鳴邪。舍多曰。非風非鈴。我心鳴耳。祖曰。心復誰乎。曰俱寂靜故。尊者曰。善哉善哉。繼吾道者非子而誰。即付法。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即就樹下起塔。目前漢昭帝十三年丁未歲也。
(戊申) 昌邑王(名賀。哀王髆之子。武之孫。在位二十七日。狂縱淫戲無度。罪犯一千一百二十七事。霍光與田延年白太后解璽送之。昌邑廢為海昏侯。誅昌邑。群臣不能輔道者二百餘人。唯王吉龔。遂以數諫得免)。
(十六) 宣帝詢改本始(武帝曾孫。戾太子孫。生而足
下有毛。初名病已。及太子被巫蠱事。已在襁褓。賴丙吉救養在於掖庭。外家霍光廢昌邑。奏太后就民間迎之即位。遠方來朝。號中興主。壬申十二月崩未央宮。壽四十三。葬杜陵)。
治二十四年(時谷一石五錢)。
(壬子) 改地節。
(丙辰) 改元康。
(庚申) 改神爵。
(甲子 四四) 改五鳳。
(戊辰) 改甘露。
(辛未) ○(帝興自民間。知民疾苦。魏相丙吉為相。黃霸龔遂為太守。從耿壽昌奏。置常平倉以利民)。
世尊示滅九百年矣。
(十七) 時北天竺富婁叉國。有大論師。名憍尸迦。三子同號婆蘇槃豆。此曰天親。長曰阿僧佉。此云無著。首暢大乘。阿瑜阇國大講堂中。請聖慈尊說瑜伽論。廣明五分十七地義。次曰伐蘇畔徒。此云世親。首學小乘造俱舍論。后從兄化演暢真宗。造唯識等窮探大義。幼曰比鄰持弗婆提。此云獅子覺。造集論釋大有研尋。異矣哉。三弘中道並譽五天。妙栴檀林寧容荊棘。俱求知足歸真應期。御世談玄難可詳矣。
(壬申) 改黃龍。
(癸酉) 元帝奭改初元(宣之子。二十七歲即位。戊子五月崩于未央宮。葬渭陵。壽四十三。用儒)治十六年。
(戊寅) 改永光。
【現代漢語翻譯】 現代漢語譯本 劉詢，字子卿，小名劉病已。最初的名字是病已。當太子因巫蠱事件受牽連時，劉詢還在襁褓之中。幸虧有丙吉救助並在掖庭中撫養。外戚霍光廢黜了昌邑王，上奏太后從民間迎立劉詢即位。四方來朝，稱他為中興之主。壬申年十二月在未央宮駕崩，享年四十三歲，葬于杜陵。
在位二十四年（當時谷價為每石五錢）。
（壬子年）改年號為地節。
（丙辰年）改年號為元康。
（庚申年）改年號為神爵。
（甲子年）改年號為五鳳。
（戊辰年）改年號為甘露。
（辛未年）漢宣帝劉詢從民間崛起，深知百姓疾苦。魏相和丙吉擔任宰相，黃霸和龔遂擔任太守。採納耿壽昌的建議，設定常平倉以利於百姓。
世尊釋迦牟尼佛涅槃已經九百年了。
（十七）當時北天竺富婁叉國（Furusha country in North India）有一位大論師，名叫憍尸迦（Kaushika）。他的三個兒子同名婆蘇槃豆（Vasubandhu），其中一個被稱為天親（Vasubandhu），意為天親。長子名為阿僧佉（Asanga），意為無著，他首先弘揚大乘佛教。在阿瑜阇國（Ayodhya）的大講堂中，他邀請聖慈尊（Maitreya-natha）宣講《瑜伽師地論》，廣泛闡明五分十七地的義理。其次子名為伐蘇畔徒（Vasubandhu），意為世親，他最初學習小乘佛教，撰寫了《俱舍論》。後來，他受到兄長的影響，弘揚真宗，撰寫了《唯識論》等著作，深入探究大義。幼子名為比鄰持弗婆提（Sthiramati），意為獅子覺，他撰寫了《集論釋》，進行了深入的研究。這三位大師都弘揚中道，名揚五天竺。美好的栴檀林中怎能容忍荊棘存在呢？他們都追求知足，迴歸真理，應合時機。他們輔佐君王，談論玄理，難以詳細記載。
（壬申年）改年號為黃龍。
（癸酉年）元帝劉奭改年號為初元（漢宣帝的兒子，二十七歲即位，戊子年五月在未央宮駕崩，葬于渭陵，享年四十三歲，推崇儒學），在位十六年。
（戊寅年）改年號為永光。
【English Translation】 English version Liu Xun, courtesy name Ziqing, nickname Bingyi. His original name was Bingyi. When the crown prince was implicated in the witchcraft incident, Liu Xun was still in his infancy. Fortunately, Bing Ji rescued and raised him in the Yeting (inner court). The maternal relative Huo Guang deposed the King of Changyi and petitioned the Empress Dowager to welcome Liu Xun from the common people to ascend the throne. All directions came to pay tribute, calling him the Lord of Restoration. In the twelfth month of the Ren Shen year, he passed away in Weiyang Palace, at the age of forty-three, and was buried in Duling.
Reigned for twenty-four years (at that time, the price of grain was five coins per stone).
(Renzi year) Changed the reign title to Dijie.
(Bingchen year) Changed the reign title to Yuankang.
(Gengshen year) Changed the reign title to Shenjue.
(Jiazi year) Changed the reign title to Wufeng.
(Wuchen year) Changed the reign title to Ganlu.
(Xinwei year) Emperor Xuan of Han, Liu Xun, rose from the common people and deeply understood the suffering of the people. Wei Xiang and Bing Ji served as prime ministers, and Huang Ba and Gong Sui served as governors. Following Geng Shouchang's suggestion, Changping granaries were established to benefit the people.
Nine hundred years have passed since the World Honored One, Shakyamuni Buddha, entered Nirvana.
(Seventeen) At that time, in the Furusha country (Furusha country in North India) of North India, there was a great master named Kaushika. His three sons shared the name Vasubandhu, one of whom was known as Vasubandhu, meaning 'Celestial Kin'. The eldest son was named Asanga, meaning 'Unattached', and he was the first to promote Mahayana Buddhism. In the great lecture hall of Ayodhya, he invited Maitreya-natha to expound the Yogacarabhumi-sastra, extensively clarifying the meaning of the seventeen bhumis in five parts. The second son was named Vasubandhu, meaning 'World Kin', and he initially studied Hinayana Buddhism, writing the Abhidharmakosa. Later, influenced by his elder brother, he promoted the True School, writing the Vijnaptimatrata-siddhi-sastra and other works, deeply exploring the great meaning. The youngest son was named Sthiramati, meaning 'Lion's Wisdom', and he wrote the Abhidharmasamuccaya-vyakhya, conducting in-depth research. These three masters all promoted the Middle Way and were renowned throughout the Five Indies. How could thorns be tolerated in the beautiful sandalwood forest? They all sought contentment, returned to the truth, and responded to the times. They assisted the rulers and discussed profound principles, which are difficult to record in detail.
(Renshen year) Changed the reign title to Huanglong.
(Guiyou year) Emperor Yuan, Liu Shi, changed the reign title to Chuyuan (son of Emperor Xuan, ascended the throne at the age of twenty-seven, passed away in Weiyang Palace in the fifth month of the Wuzi year, and was buried in Weiling, at the age of forty-three, advocating Confucianism), reigned for sixteen years.
(Wuyin year) Changed the reign title to Yongguang.
(癸未) 改建昭。
(戊子) 改竟寧。
(十八 己丑) 成帝驁改建始(字太孫。元帝子。二十即位。以諸舅王鳳等為列侯。更遞為相。五侯專政。賢臣屏退。甲寅三月崩未央宮)。
在位二十六年(壽四十五葬延陵)。
(癸巳) 改河平。
(丁酉) 改陽朔。
(辛丑) 改鴻嘉○(光祿大夫劉向傳比觀典籍往往見有佛經)。
(乙巳) 改永始。
(十九 戊申) 第十八祖伽邪舍多。摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因時有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常童。持鑒出遊。遇難提尊者得度。領徒至大月氏國。見一婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。曰是佛弟子。彼聞佛號心神竦然。即時閉戶。祖良久自扣其門。羅多曰。此舍無人。祖曰。答無者誰。羅多聞語知是異人。遽開關延接。尊者曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多發宿命智。投誠出家。受具訖付法。偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。付法已。踴身虛空現十八變化。火光三昧自焚其身。眾以舍利起
【現代漢語翻譯】 現代漢語譯本 （癸未）改元建昭。
（戊子）改元竟寧。
（十八 己丑）成帝劉驁改元建始（字太孫，元帝之子，二十歲即位。任命諸位舅舅王鳳等為列侯，輪流擔任丞相。王氏五侯專權，賢能之臣被排斥。甲寅年三月在未央宮駕崩）。
在位二十六年（享年四十五歲，葬于延陵）。
（癸巳）改元河平。
（丁酉）改元陽朔。
（辛丑）改元鴻嘉（光祿大夫劉向校對典籍時，常常發現有佛經）。
（乙巳）改元永始。
（十九 戊申）第十八祖伽邪舍多（Gayashata），是摩提國人。姓郁頭藍，父親是天蓋，母親是方聖。曾經夢見大神手持寶鏡，因此懷孕。七日後誕生，肌膚晶瑩如琉璃，從未洗浴，自然香潔。年幼時喜歡安靜，說的話不像普通兒童。一次手持寶鏡出遊，遇到難提尊者（Nandimitra）得以度化。帶領徒眾到達大月氏國，看見一婆羅門（Brahman）的住所顯現奇異之氣。祖師將要進入那所住所，住所的主人鳩摩羅多（Kumarata）問道：『這是什麼徒眾？』回答說：『是佛的弟子。』鳩摩羅多聽到『佛』的名號，心神肅然，立刻關閉門戶。祖師過了很久親自敲門。鳩摩羅多說：『這所房子里沒有人。』祖師說：『回答沒有的人是誰？』鳩摩羅多聽了這話，知道是異人，趕緊打開門迎接。尊者說：『過去世尊曾經預言說：我滅度后一千年，有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到我，應當承接這美好的機緣。』於是鳩摩羅多生起宿命的智慧，真心誠意地出家。受具足戒后，伽邪舍多將佛法傳授給他，並留下偈語說：『有種子，有心地，因緣能夠發芽生長。在因緣中不互相妨礙，應當生的時候卻不生。』傳授佛法完畢后，躍身到虛空中，顯現十八種變化，以火光三昧（Samadhi of Fiery Light）自焚其身。眾人用舍利建造佛塔。
【English Translation】 English version (Guiwei) Changed the era name to Jianzhao.
(Wuzi) Changed the era name to Jingning.
(18th, Jichou) Emperor Cheng, Liu Ao, changed the era name to Jianshi (His courtesy name was Taisun, son of Emperor Yuan. He ascended the throne at the age of twenty. He appointed his uncles Wang Feng, etc., as marquises, who took turns serving as chancellors. The five Wang marquises monopolized power, and virtuous ministers were excluded. He passed away in the Weiyang Palace in the third month of Jiayin).
Reigned for twenty-six years (lived to be forty-five years old, buried in Yanling).
(Guisi) Changed the era name to Heping.
(Dingyou) Changed the era name to Yangshuo.
(Xinchou) Changed the era name to Hongjia (Liu Xiang, Grand Master of Light and祿, often found Buddhist scriptures when collating books).
(Yisi) Changed the era name to Yongshi.
(19th, Wushen) The eighteenth patriarch, Gayashata, was from the country of Mati. His surname was Yutoulan, his father was Tiangai, and his mother was Fangsheng. He once dreamed of a great deity holding a mirror, and thus his mother became pregnant. He was born after seven days, his skin as clear as crystal, never washed, naturally fragrant and pure. As a child, he loved tranquility, and his words were unlike those of ordinary children. Once, holding a mirror, he went out for a walk and met the Venerable Nandimitra, who helped him attain liberation. Leading his disciples to the country of Dayuezhi, he saw a strange aura emanating from the residence of a Brahman. The patriarch was about to enter the residence when the owner, Kumarata, asked: 'What kind of disciples are these?' He replied: 'They are disciples of the Buddha.' Kumarata, upon hearing the name 'Buddha,' was filled with awe and immediately closed the door. After a long time, the patriarch knocked on the door himself. Kumarata said: 'There is no one in this house.' The patriarch said: 'Who is it that answers that there is no one?' Kumarata, hearing these words, knew that he was an extraordinary person and quickly opened the door to welcome him. The Venerable said: 'In the past, the World Honored One prophesied: One thousand years after my Nirvana, a great being will appear in the country of Yuezhi to inherit and promote the profound teachings. Now that you have met me, you should accept this auspicious opportunity.' Thereupon, Kumarata awakened his past-life wisdom and sincerely renounced the world. After receiving the full precepts, Gayashata transmitted the Dharma to him, leaving behind a verse: 'There is a seed, there is a mind-ground, conditions can sprout and grow. In conditions, they do not hinder each other; when it should be born, it is not born.' After transmitting the Dharma, he leaped into the sky, manifesting eighteen transformations, and immolated himself in the Samadhi of Fiery Light. The assembly built a stupa with his relics.
塔。目前漢成帝二十年戊申歲也。
(己酉) 改元延。
(癸丑) 改綏和(都水使者劉向集列仙傳。檢藏得梵本佛經六十餘卷。編入仙傳。則知自周以來自之人未識爾)。
(乙卯) 哀帝欣改建平(元帝庶孫定陶恭王子。十九即位。六年庚申六月崩未央宮。葬義陵。壽二十五)在位六年。
(己未) 改元壽(景憲使西域大月氏王。令木子口投獻浮圖經)。
(辛酉) 平帝衍改元始(元帝庶孫。中山孝王興之子。三歲封為王。元壽二年九月即位。時方九歲。王莽秉政。已丑崩未央宮。葬康陵。壽十四)。
治五年(加王莽為大司馬。又升爲太傅。號安漢公)。
(甲子 四五) 立莽女為后○莽加宰衡。
(丙寅) 孺子嬰(宣帝玄孫。廣戚侯顯之子。莽既鴆平帝。嬰在襁褓。年二歲即位。莽初行周公故事。一如天子。吏民稱臣。帝至戊辰而崩矣)治三年。
(二十 戊辰) 改初始(王莽以偽符瑞遂即位矣)。
新室(姓王氏都長安。以十二月建平)雷氏曰(莽玄盆子合十八年)。
(己巳) 莽字巨君(王皇后弟。成帝之舅。王曼之子。元城人。初封新都侯。以女為正帝后。后纂奪即位。國號大新。至地皇四年。為漢光武軍師殺之
【現代漢語翻譯】 現代漢語譯本： 塔。現在是漢成帝二十年戊申年。
（己酉年）改年號為延。
（癸丑年）改年號為綏和（都水使者劉向收集整理《列仙傳》。檢查藏書時發現梵文佛經六十餘卷。編入《仙傳》。由此可知從周朝以來，中原之人還不認識佛經）。
（乙卯年）哀帝劉欣改年號為建平（元帝的庶孫，定陶恭王之子。十九歲即位。六年後的庚申年六月在未央宮駕崩，葬于義陵，享年二十五歲），在位六年。
（己未年）改年號為壽（景憲派遣使者前往西域大月氏國，大月氏國王派遣使者進獻浮圖經）。
（辛酉年）平帝劉衍改年號為元始（元帝的庶孫，中山孝王劉興之子。三歲時被封為王。元壽二年九月即位，當時年僅九歲。王莽掌握朝政。己丑年在未央宮駕崩，葬于康陵，享年十四歲）。
在位五年（加封王莽為大司馬，又升爲太傅，號為安漢公）。
（甲子年）立王莽的女兒為皇后。王莽加封為宰衡。
（丙寅年）孺子劉嬰（宣帝的玄孫，廣戚侯劉顯之子。王莽毒死平帝后，劉嬰尚在襁褓之中，兩歲即位。王莽起初效仿周公輔政，一切都如同天子。官吏百姓都稱他為臣。劉嬰在戊辰年駕崩）。在位三年。
（二十年，戊辰年）改年號為初始（王莽憑藉偽造的祥瑞符命於是篡位）。
新室（姓王，都城在長安，以十二月為歲首）雷氏說（王莽及其子共十八年）。
（己巳年）王莽，字巨君（王皇后的弟弟，成帝的舅舅，王曼之子，元城人。起初被封為新都侯。因為女兒成為成帝的皇后。後來篡奪皇位即位，國號為大新。到地皇四年，被漢光武帝的軍隊所殺）。
【English Translation】 English version: The pagoda. It is currently the year Wushen, the 20th year of Emperor Cheng of the Han Dynasty.
(Jiyou Year) The era name was changed to Yan.
(Guichou Year) The era name was changed to Suihe (The Commissioner of Waterways, Liu Xiang, collected and compiled 'Biographies of Immortals'. While inspecting the collection, he found over sixty scrolls of Sanskrit Buddhist scriptures. He included them in the 'Biographies of Immortals'. Thus, it is known that since the Zhou Dynasty, the people of the Central Plains did not recognize Buddhist scriptures).
(Yimao Year) Emperor Ai, Liu Xin, changed the era name to Jianping (The great-grandson of Emperor Yuan, the son of Prince Gong of Dingtao. He ascended the throne at the age of nineteen. He died in the sixth month of the Gengshen year in Weiyang Palace and was buried in Yiling, at the age of twenty-five). He reigned for six years.
(Jiwei Year) The era name was changed to Shou (Jing Xian sent envoys to the Kingdom of Dayuezhi in the Western Regions, and the King of Dayuezhi sent envoys to present the Buddhist scriptures).
(Xinyou Year) Emperor Ping, Liu Yan, changed the era name to Yuanshi (The great-grandson of Emperor Yuan, the son of Prince Xiao of Zhongshan, Liu Xing. He was enfeoffed as a king at the age of three. He ascended the throne in the ninth month of the second year of Yuanshou, at the age of nine. Wang Mang held the reins of power. He died in Weiyang Palace in the Jichou year and was buried in Kangling, at the age of fourteen).
He reigned for five years (Wang Mang was appointed Grand Marshal and then promoted to Grand Tutor, with the title Duke of Anhan).
(Jiazi Year) Wang Mang's daughter was made empress. Wang Mang was given the title of Prime Minister.
(Bingyin Year) Ruzi Liu Ying (The great-great-grandson of Emperor Xuan, the son of Marquis Guangqi, Liu Xian. After Wang Mang poisoned Emperor Ping, Liu Ying was still in swaddling clothes and ascended the throne at the age of two. Wang Mang initially imitated the Duke of Zhou in administering the government, acting like the Son of Heaven in all matters. Officials and commoners addressed him as their subject. Liu Ying died in the Wuchen year). He reigned for three years.
(Twentieth year, Wuchen Year) The era name was changed to Chushi (Wang Mang usurped the throne by fabricating auspicious omens).
The Xin Dynasty (The surname was Wang, the capital was Chang'an, and the year began in the twelfth month). Lei said (Wang Mang and his sons ruled for a total of eighteen years).
(Jisi Year) Wang Mang, courtesy name Jujun (The younger brother of Empress Wang, the uncle of Emperor Cheng, the son of Wang Man, a native of Yuancheng. He was initially enfeoffed as Marquis of Xindu. Because his daughter became the empress of Emperor Cheng. Later, he usurped the throne and established the dynasty of Da Xin. In the fourth year of Dihuang, he was killed by the army of Emperor Guangwu of the Han Dynasty).
)。
在位十五年改元建國。
(甲戌) 改天鳳。
(庚辰) 改地皇。
(二十一 壬午) 第十九祖鳩摩羅多者。大月氏國婆羅門之子也。昔為自在天人(欲界第六天)見菩薩瓔珞忽起愛心墮生忉利(欲界第二天)聞憍尸迦說般若波羅蜜多。以法勝故升于梵天(色界)以根利故善說法要。諸天尊為導師以繼。祖時至遂降月氏。后至中天竺國。有大士阇夜多。問曰。我家父母素信三寶。而嘗縈疾瘵。凡所營作皆不如意。而我鄰家久為旃陀羅行。而身常勇健所作和合。彼何幸而我何辜。尊者曰。何足疑乎。且善惡之報有三時焉。凡人但見仁夭暴壽逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨毫釐靡忒。縱經百千萬劫亦不磨滅。時阇夜多聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅無造作。無報應無勝負。寂寂然靈靈然。汝若入此法門可。與諸佛同矣。一切善惡有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧懇求出家。既受具。尊者告曰。吾今寂滅時至。汝當紹行化跡。乃付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。祖曰。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖既于坐上以指爪[(
【現代漢語翻譯】 在位十五年，改年號為建國。 (甲戌年)，改年號為天鳳。 (庚辰年)，改年號為地皇。 (二十一，壬午年)，第十九祖鳩摩羅多（Kumārata，大月氏國人）是婆羅門之子。過去他曾是自在天人（Paranirmitavasavartin，欲界第六天），見到菩薩的瓔珞時忽然生起愛慕之心，因此墮落到忉利天（Trayastrimsa，欲界第二天）。在那裡，他聽聞憍尸迦（Indra）宣說般若波羅蜜多（Prajnaparamita）。因為佛法的殊勝，他升到梵天（Brahma，色界諸天）。因為根器銳利，他善於宣說佛法的要義。諸天尊奉他為導師，繼承祖師的地位。時機成熟，他降生到月氏國，後來到了中天竺國。有一位大士名叫阇夜多（Jayata），問道：『我的父母一向信奉三寶，但卻經常生病，而且所做的事情都不順利。而我的鄰居長期從事旃陀羅（Candala，印度社會最低等級）的行業，卻身體健康，做事順利。他們有什麼幸運之處？我有什麼罪過？』尊者說：『這有什麼可懷疑的呢？善惡的報應有三種時機。一般人只看到仁慈的人夭折，暴虐的人長壽，違背常理的事情吉祥，符合道義的事情兇險，就認為沒有因果報應，罪福是虛假的。卻不知道善惡的報應就像影子跟隨形體一樣，絲毫不會差錯。即使經過百千萬劫也不會磨滅。』當時，阇夜多聽了這些話，頓時消除了疑惑。祖師說：『你雖然已經相信身、口、意三業，但還不明白業是從迷惑產生的，迷惑是因為有『識』而產生的，『識』是依賴於不覺而存在的，不覺是依賴於心而存在的。心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡有為無為，都如夢幻一般。』阇夜多聽從了祖師的教誨，立刻喚醒了前世的智慧，懇求出家。受戒之後，尊者告訴他：『我現在寂滅的時候到了，你應該繼承我的事業，弘揚佛法。』於是將法眼傳授給他，並說偈語：『性上本無生，為對求人說。於法既無得，何懷決不決。』祖師說：『這是妙音如來（Wonderful Sound Tathagata）見性清凈的語句，你應該傳佈給後來的學人。』說完，就在座位上用指甲……
【English Translation】 In the fifteenth year of his reign, he changed the era name to Jianguo (建國, Establishing the Nation). In the year Jiaxu (甲戌), he changed the era name to Tianfeng (天鳳, Heavenly Phoenix). In the year Gengchen (庚辰), he changed the era name to Dihuang (地皇, Earthly Sovereign). (Twenty-first year, Renwu 壬午), the nineteenth patriarch, Kumārata (鳩摩羅多, name of a patriarch), was the son of a Brahmin in the country of the Great Yuezhi (大月氏國). In the past, he was a Paranirmitavasavartin deva (自在天人, deva of the sixth heaven of the desire realm). When he saw the Bodhisattva's necklace, he suddenly developed a loving thought and fell to the Trayastrimsa Heaven (忉利, second heaven of the desire realm). There, he heard Kausika (憍尸迦, another name for Indra) expounding the Prajnaparamita (般若波羅蜜多, Perfection of Wisdom). Because of the excellence of the Dharma, he ascended to the Brahma Heaven (梵天, heavens of the form realm). Because of his sharp faculties, he was good at expounding the essentials of the Dharma. The devas honored him as their teacher, succeeding the patriarch's position. When the time was right, he descended to the Yuezhi country and later went to Central India. There was a great being named Jayata (阇夜多). He asked: 'My parents have always believed in the Three Jewels, but they are often sick and everything they do is unsuccessful. But my neighbor has long been engaged in the Chandala (旃陀羅, lowest caste in Indian society) profession, but he is always healthy and successful in everything he does. What good fortune do they have? What crime have I committed?' The Venerable one said: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent die young and the violent live long, inauspicious things being lucky and righteous things being unlucky, and then they say that there is no cause and effect, and that sin and merit are false. They do not know that the retribution of good and evil is like a shadow following a form, without the slightest error. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Jayata heard these words and immediately dispelled his doubts. The Patriarch said: 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion arises because of 'consciousness', 'consciousness' depends on non-awakening, and non-awakening depends on the mind. The mind is originally pure, without birth and death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jayata accepted the Patriarch's teachings, immediately awakened his past wisdom, and earnestly requested to leave home. After receiving the precepts, the Venerable one told him: 'Now the time for my extinction has come. You should inherit my work and propagate the Dharma.' Then he transmitted the Dharma Eye to him and said in a verse: 'In nature, there is originally no birth, it is spoken for those who seek. Since there is nothing to be gained in the Dharma, why harbor indecision?' The Patriarch said: 'These are the words of Wonderful Sound Tathagata (妙音如來), seeing the purity of nature. You should propagate them to later learners.' After saying this, he used his fingernail on the seat...
(牙-才+木)*ㄆ)/(廠@刀)]面如紅蓮開。出大光明照耀四眾而入寂滅。阇夜多起塔。當新室十四年壬午歲也。
(癸未) 淮陽劉玄(字聖公。景帝七代孫。光武族兄。景帝生長沙王發。舂陵侯買。戴侯熊渠。蒼梧太守利子張生聖公為王素懦弱羞愧汗流舉手不能言二年因。牧馬于郊下因。縊殺之光。武使鄧禹葬于霸陵)治二年改元更始。
(甲申) 劉盆子(太山式人。陽城王章之後。憲武侯萌之子。初與樊崇起莒皆朱眉破莽。建武三年降於光武。遂封趙王)治一年。
(二十二) 東漢(都洛陽姓劉氏王火德)雷氏云(光明章和殤安北鄉順沖質桓靈獻遭殃。合十三主百九十五)。
(乙酉) 世祖光武帝秀(字文叔南蔡人。高祖九世孫。景帝子。長沙王發生舂陵侯買。鬱林太守外鉅鹿都尉回。南頓令欽之子生。有赤光照室。既長用嚴子陵策。復興漢室。遂即位於鄗南。后移都洛。丁巳二月崩于南宮前殿。壽六十二。葬原陵)治三十三年。改元建武。
(戊戌) 封孔子為褒城侯。
(辛亥) 世尊示滅一千年(此後護法諸大菩薩等相次出世造論矣)。
(丙辰) 改中元○京師有醴泉出飲者疾愈矣。
(戊午) 明帝莊(光武第四子。十歲通春秋。三
【現代漢語翻譯】 現代漢語譯本： （牙-才+木）*ㄆ)/(廠@刀)]面容像盛開的紅蓮一樣。發出巨大的光明照耀四眾然後進入寂滅。阇夜多（Jhadaya，人名）建造了佛塔。時間是新室十四年壬午歲。 (癸未) 淮陽的劉玄（Liu Xuan，字聖公，是景帝的七世孫，光武帝的族兄。景帝生了長沙王發，長沙王發生了舂陵侯買，舂陵侯買生了戴侯熊渠，熊渠生了蒼梧太守利，利生了張，張生了聖公。劉玄作為王，性格懦弱，感到羞愧，汗流浹背，舉手都不能說話。二年，因為在郊外牧馬，於是上吊自殺。光武帝派鄧禹將他安葬在霸陵）統治二年，改年號為更始。 (甲申) 劉盆子（Liu Penzi，太山式人，陽城王章的後代，憲武侯萌的兒子。起初與樊崇在莒起義，都屬於赤眉軍，擊敗了王莽。建武三年，投降光武帝，於是被封為趙王）統治一年。 (二十二) 東漢（首都洛陽，姓劉，屬於火德）雷氏云（從光明、章和、殤、安、北鄉、順、沖、質、桓、靈到獻帝遭遇災殃。總共有十三位君主，一百九十五年）。 (乙酉) 世祖光武帝劉秀（Liu Xiu，字文叔，南蔡人，高祖的九世孫，景帝的兒子。景帝生了長沙王發，長沙王發生了舂陵侯買，舂陵侯買生了鬱林太守外，外生了鉅鹿都尉回，回生了南頓令欽，欽生了劉秀。出生時有紅光照亮房間。長大后採用嚴子陵的策略，復興了漢室。於是在鄗南即位，後來遷都洛陽。丁巳年二月在南宮前殿駕崩，享年六十二歲，葬于原陵）統治三十三年。改年號為建武。 (戊戌) 封孔子為褒成侯。 (辛亥) 世尊釋迦牟尼佛示現涅槃一千年（此後護法諸大菩薩等相繼出世造論）。 (丙辰) 改年號為中元。京師有醴泉涌出，飲用的人疾病痊癒。 (戊午) 明帝劉莊（Liu Zhuang，光武帝的第四個兒子，十歲時就精通《春秋》）。
【English Translation】 English version: (牙-才+木)*ㄆ)/(廠@刀)] His face was like an open red lotus. He emitted great light, illuminating the four assemblies, and then entered Nirvana. Jhadaya built a stupa. This was in the 14th year of the Xinshi era, the Renwu year. (Guiwei) Liu Xuan (Liu Xuan, styled Shengong, a seventh-generation descendant of Emperor Jing, and a cousin of Emperor Guangwu. Emperor Jing begat the King of Changsha, Fa; the King of Changsha begat the Marquis of Chunling, Mai; the Marquis of Chunling begat the Marquis of Dai, Xiongqu; Xiongqu begat the Grand Administrator of Cangwu, Li; Li begat Zhang; Zhang begat Shengong. Liu Xuan, as king, was weak and timid, felt ashamed, sweated profusely, and could not even raise his hands to speak. In the second year, while herding horses in the suburbs, he hanged himself. Emperor Guangwu sent Deng Yu to bury him at Baling.) reigned for two years and changed the era name to Gengshi. (Jiashen) Liu Penzi (Liu Penzi, a native of Taishan Shi, a descendant of Wang Zhang of Yangcheng, and the son of Marquis Xianwu, Meng. Initially, he and Fan Chong revolted in Ju, both belonging to the Red Eyebrows army, defeating Wang Mang. In the third year of Jianwu, he surrendered to Emperor Guangwu and was then enfeoffed as the King of Zhao.) reigned for one year. (Twenty-two) Eastern Han Dynasty (capital Luoyang, surname Liu, belonging to the virtue of fire) Lei's record (from Guangming, Zhanghe, Shang, An, Beixiang, Shun, Chong, Zhi, Huan, Ling to Emperor Xian encountered disasters. There were a total of thirteen rulers, for one hundred and ninety-five years). (Yiyou) Emperor Shizu Guangwu, Liu Xiu (Liu Xiu, styled Wenshu, a native of Nancai, a ninth-generation descendant of Emperor Gao, and the son of Emperor Jing. Emperor Jing begat the King of Changsha, Fa; the King of Changsha begat the Marquis of Chunling, Mai; the Marquis of Chunling begat the Grand Administrator of Yulin, Wai; Wai begat the Commandant of Julu, Hui; Hui begat the Magistrate of Nandun, Qin; Qin begat Liu Xiu. When he was born, red light illuminated the room. When he grew up, he adopted Yan Ziling's strategy and restored the Han Dynasty. He then ascended the throne in Gaonan and later moved the capital to Luoyang. In the second month of the Dingyi year, he died in the front hall of the Nangong Palace at the age of sixty-two and was buried in Yuanling.) reigned for thirty-three years. He changed the era name to Jianwu. (Wuxu) Confucius was enfeoffed as the Marquis of Baocheng. (Xinhai) The World Honored One, Shakyamuni Buddha, manifested Nirvana one thousand years ago (after this, the Dharma-protecting great Bodhisattvas successively appeared in the world and composed treatises). (Bingchen) The era name was changed to Zhongyuan. A sweet spring gushed forth in the capital, and those who drank from it were cured of their illnesses. (Wuwu) Emperor Ming, Liu Zhuang (Liu Zhuang, the fourth son of Emperor Guangwu, was proficient in the 'Spring and Autumn Annals' at the age of ten).
十即位。大興儒學。乙亥崩于東宮前殿。壽四十八。葬顯節陵)。
治十八年。改元永平。
(二十三 辛酉) 帝夢金人身長丈六。項佩日輪飛至殿庭。旦集群臣令占所夢。通人傅毅奏曰。臣按周書異記。昭王二十四年甲寅四月八日。平旦之時。暴風忽起宮殿人舍咸悉震動。夜有五色光氣入貫太微。遍於四方盡作青紅色。王問太史蘇由曰。是何祥也。對曰。西方有大聖人生也。王曰。于天下何如。對曰。此時無他。后一千年聲教被及此土。王使鑴石記之。埋在南郊天祠前。以年計之。至今辛酉一千一十年也。陛下所夢將必是乎。帝信以為然。即遣中郎將蔡愔博士王遵秦憬等十有八人。西訪其道至。大月氏國果遇迦葉摩騰竺法蘭二三藏。持優填王第四造白㲲像並四十二章經。愔等奉迎而歸於洛矣。
(甲子 四六)。
(二十四 戊辰) 教流此土。十二月三十日。愔等迎二沙門。至於洛陽。帝令模像置清涼臺及顯節陵並洛京西門以示萬姓。梵漢二經。安蘭臺石室。
(二十五 己巳) 詔以釋迦寶像奉安顯節陵及清涼臺供養。帝于城西雍門外立寺。與騰蘭居之。以白馬駝經而來。遂名白馬寺。騰蘭初譯四十二章經。帝幸其寺。騰蘭進曰。寺東何館。帝曰。昔有阜無因而起。夷之復然
【現代漢語翻譯】 現代漢語譯本： 即位十年，大力推行儒學。乙亥年駕崩于東宮前殿，享年四十八歲，葬于顯節陵。 在位十八年，改年號為永平。 （永平二十三年，辛酉年）皇帝夢見一個金人，身高一丈六尺，脖子上佩戴著像太陽一樣的光輪，飛到宮殿的庭院中。早晨，皇帝召集大臣，讓他們佔卜這個夢。通曉古今的傅毅奏報道：『臣查閱《周書異記》，周昭王二十四年甲寅年四月八日，黎明時分，忽然颳起暴風，宮殿和房屋都震動起來。夜晚有五色光芒進入太微星，遍佈四方，都呈現青紅色。』昭王問太史蘇由說：『這是什麼祥兆？』蘇由回答說：『西方有大聖人降生。』昭王問：『對天下有什麼影響？』蘇由回答說：『現在沒有其他影響，一千年后，他的聲教將會傳到這片土地。』昭王命人將此事刻在石頭上，埋在南郊天祠前。按年份計算，到如今辛酉年正好是一千零一十年。陛下所夢，恐怕就是這件事吧？』皇帝信以為真，於是派遣中郎將蔡愔（Cai Yin）、博士王遵（Wang Zun）、秦憬（Qin Jing）等十八人，向西尋訪佛道。到達大月氏國，果然遇到了迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）兩位三藏法師，他們帶著優填王（King Udayana）用第四種方式製作的白氈佛像，以及《四十二章經》。蔡愔等人恭敬地迎接他們，回到洛陽。 （永平二十四年，甲子年，即公元46年）。 （永平二十四年，戊辰年）佛教傳入中土。十二月三十日，蔡愔等人迎接兩位沙門，到達洛陽。皇帝命令模彷彿像，安置在清涼臺和顯節陵，以及洛陽西門，以此向百姓展示。梵文和漢文的佛經，安置在蘭臺石室。 （永平二十五年，己巳年）皇帝下詔將釋迦牟尼佛的寶像供奉在顯節陵和清涼臺。皇帝在城西雍門外建立寺廟，讓迦葉摩騰和竺法蘭居住。因為他們用白馬馱經而來，於是命名為白馬寺。迦葉摩騰最初翻譯了《四十二章經》。皇帝駕臨白馬寺，迦葉摩騰進言說：『寺廟東邊是什麼館舍？』皇帝說：『過去有一座土丘無緣無故地隆起，剷平后又恢復原樣。』
【English Translation】 English version: In the tenth year of his reign, he vigorously promoted Confucianism. In the year of Yi Hai, he passed away in the front hall of the Eastern Palace at the age of forty-eight and was buried in the Xianjie Mausoleum. In the eighteenth year of his reign, he changed the era name to Yongping. (Yongping 23rd year, Xin You year) The emperor dreamed of a golden man, sixteen feet tall, wearing a sun-like halo around his neck, flying to the courtyard of the palace. In the morning, the emperor summoned his ministers and ordered them to interpret the dream. Fu Yi (Fu Yi), a man of great learning, reported: 'According to the 'Zhou Shu Yi Ji' (Records of Strange Events of the Zhou Dynasty), on the eighth day of the fourth month of the Jia Yin year, the twenty-fourth year of King Zhao (King Zhao), at dawn, a sudden storm arose, and the palaces and houses all shook. At night, five-colored lights entered the Taiwei star, spreading all over the place, all appearing cyan and red.' King Zhao asked the historian Su You (Su You), 'What is this auspicious omen?' Su You replied, 'A great sage will be born in the West.' King Zhao asked, 'What impact will it have on the world?' Su You replied, 'There is no other impact now, but a thousand years later, his teachings will spread to this land.' King Zhao ordered this matter to be engraved on a stone and buried in front of the Tianci Temple in the southern suburbs. Counting by years, it is now the Xin You year, exactly one thousand and ten years. What Your Majesty dreamed of is probably this event?' The emperor believed it to be true, so he sent the General of the Household Cai Yin (Cai Yin), the Doctor Wang Zun (Wang Zun), Qin Jing (Qin Jing), and eighteen others to the west to seek the Buddhist path. Arriving in the Great Yuezhi Kingdom, they indeed met the two Tripitaka masters Kāśyapa Mātanga (Kāśyapa Mātanga) and Dharmaratna (Dharmaratna), who were carrying a white felt image of Buddha made in the fourth manner by King Udayana (King Udayana), and the Sutra of Forty-two Chapters. Cai Yin and others respectfully welcomed them and returned to Luoyang. (Yongping 24th year, Jia Zi year, i.e., 46 AD). (Yongping 24th year, Wu Chen year) Buddhism was introduced to China. On the thirtieth day of the twelfth month, Cai Yin and others welcomed the two Shramanas and arrived in Luoyang. The emperor ordered that the Buddha image be modeled and placed in the Qingliang Terrace and the Xianjie Mausoleum, as well as the west gate of Luoyang, to show it to the people. The Sanskrit and Chinese Buddhist scriptures were placed in the Stone Chamber of Lantai. (Yongping 25th year, Ji Si year) The emperor issued an edict to enshrine the precious image of Sakyamuni Buddha in the Xianjie Mausoleum and the Qingliang Terrace for worship. The emperor established a temple outside the Yongmen Gate in the west of the city for Kāśyapa Mātanga and Dharmaratna to reside in. Because they came carrying the scriptures on a white horse, it was named the White Horse Temple. Kāśyapa Mātanga initially translated the Sutra of Forty-two Chapters. The emperor visited the temple, and Kāśyapa Mātanga said, 'What is that building east of the temple?' The emperor said, 'In the past, there was a mound that rose for no reason, and after it was leveled, it returned to its original state.'
。夜有光怪。民呼為聖蒙。因祀之。疑洛陽神也。騰曰。按天竺金藏詮所志。阿育王藏如來舍利。于天下凡八萬四千所。今支那震旦境中十有九處。此其一也。帝大驚。即日駕幸聖蒙。而騰蘭隨往拜起。忽有圓光現蒙上。三身現光中。侍衛呼萬歲。帝喜曰。不遇二大士安。知上聖遺祐哉詔。塔于上受。制度于騰蘭塔。成九層高。二百尺明。年光又現有。金色手出塔頂尺許。如琉璃中見。天香郁然。帝駕幸拜瞻。光隨步武旋繞。自午及申而滅矣。
(庚午) 法蘭出十地斷結經。
(辛未) (楚王英皇弟也。學黃老與佛。作圖讖以謀反。廢徙丹陽自殺。累及千餘人)。
(二十六 壬申) 釋道比較焚經。是年正月一日。五嶽諸山道士褚善信等上表欲相比較。時南嶽道士褚善信等。西嶽道士劉正念等。北嶽道士桓文度等。東嶽道士焦德心等。嵩岳道士呂惠通等。諸山道士費叔才祁文信等。一千三百一十人。表以奏聞。敕納表。遣尚書令宋庠引入長樂宮。以今月十五日可集白馬寺築壇火驗。時道士等將真元五訣符錄等五百九卷。茅成子等二十七家二百三十五卷。通計七百四十八卷。置之壇上。褚費之徒焚香咒已。遂使火之。諸子道書皆滅灰燼。褚費二人自感而死。次將梵本火然赫奕。宛如鼎新更增光
【現代漢語翻譯】 現代漢語譯本：夜晚有奇異的光芒出現，百姓稱之為聖蒙（音譯，具體含義不詳），因此祭祀它，懷疑是洛陽的神。騰（指攝摩騰）說：『根據天竺（古印度）金藏（佛教經典）所記載，阿育王（古印度孔雀王朝國王，大力弘揚佛教）在天下共藏瞭如來（佛陀）舍利（佛教聖物）八萬四千處，如今支那（古代對中國的稱謂）震旦（古代對中國的稱謂）境內有十九處，這裡就是其中之一。』皇帝大為震驚，當天就駕臨聖蒙，攝摩騰和竺法蘭跟隨前往拜謁。忽然有圓光出現在聖蒙之上，三身（佛的三種化身）顯現在光中，侍衛們高呼萬歲。皇帝高興地說：『如果不是遇到二位大士（指攝摩騰和竺法蘭），怎麼知道這是上聖（指佛陀）遺留的庇佑呢！』於是下詔在上受（地名）建塔，制度仿照攝摩騰和竺法蘭所建的塔，建成九層高，二百尺。第二年，光芒再次出現，金色的手從塔頂伸出約一尺，如同在琉璃中看到的一樣，天香濃郁。皇帝駕臨拜謁，光芒隨著皇帝的步伐旋轉環繞，從中午到下午才消失。 庚午年，竺法蘭譯出《十地斷結經》。 辛未年，楚王英（皇弟）學習黃老之術和佛法，製作圖讖（預言未來的圖畫或文字）以圖謀反叛，被廢黜流放到丹陽，自殺而死，牽連到一千多人。 二十六年壬申年，發生了釋道比較焚經的事件。這年正月一日，五嶽（指東嶽泰山、西嶽華山、南嶽衡山、北嶽恒山、中嶽嵩山）諸山道士褚善信等人上表，請求與佛教進行比較。當時南嶽道士褚善信等人，西嶽道士劉正念等人，北嶽道士桓文度等人，東嶽道士焦德心等人，嵩岳道士呂惠通等人，以及諸山道士費叔才、祁文信等人，共計一千三百一十人上表奏聞。皇帝下令接受他們的請求，派遣尚書令宋庠將他們引入長樂宮，定於本月十五日在白馬寺築壇進行火驗。當時道士們將《真元五訣》、符錄等五百九卷，《茅成子》等二十七家二百三十五卷，總計七百四十八卷，放置在壇上。褚善信、費叔才等人焚香唸咒完畢，就放火焚燒。所有道教書籍都化為灰燼。褚善信、費叔才二人因此感到羞愧而死。接著將梵文佛經放入火中，火焰明亮，宛如鼎新，更加增添光彩。
【English Translation】 English version: At night, there were strange lights. The people called it Sheng Meng (transliteration, specific meaning unknown), and therefore worshiped it, suspecting it was the god of Luoyang. Teng (referring to Dharmaraksa) said, 'According to the records in the golden treasury (Buddhist scriptures) of Tianzhu (ancient India), King Ashoka (an ancient Indian Maurya dynasty king who vigorously promoted Buddhism) enshrined the relics (Buddhist sacred objects) of Tathagata (Buddha) in 84,000 places throughout the world. Now there are nineteen places within the territory of Zhina (ancient name for China) and Zhendan (ancient name for China), and this is one of them.' The emperor was greatly shocked and went to Sheng Meng that day, with Dharmaraksa and Kasyapa Matanga following to pay homage. Suddenly, a circular light appeared above Sheng Meng, and the three bodies (the three forms of the Buddha) appeared in the light. The guards shouted 'Long live the Emperor!' The emperor happily said, 'If I had not met these two great Bodhisattvas (referring to Dharmaraksa and Kasyapa Matanga), how would I have known that this was the blessing left by the supreme sage (referring to the Buddha)!' Therefore, he issued an edict to build a pagoda at Shangshou (place name), with the system modeled after the pagodas built by Dharmaraksa and Kasyapa Matanga, built nine stories high and two hundred feet tall. The following year, the light appeared again, and a golden hand extended from the top of the pagoda by about a foot, as if seen in colored glaze, with a rich heavenly fragrance. The emperor went to pay homage, and the light revolved around with the emperor's steps, disappearing from noon to afternoon. In the year of Gengwu, Dharmaraksa translated the 'Dasabhumika Nirgrantha Sutra'. In the year of Xinwei, King Ying of Chu (the emperor's younger brother) studied Huang-Lao philosophy and Buddhism, and created prophecies (pictures or texts predicting the future) to plot rebellion. He was deposed and exiled to Danyang, where he committed suicide, implicating more than a thousand people. In the twenty-sixth year, Renshen, there was an event of Buddhist and Taoist comparison and scripture burning. On the first day of the first month of this year, Taoists Chu Shanxin and others from the Five Sacred Mountains (referring to Mount Tai in the east, Mount Hua in the west, Mount Heng in the south, Mount Heng in the north, and Mount Song in the center) submitted a memorial requesting a comparison with Buddhism. At that time, Taoists Chu Shanxin and others from Mount Heng in the south, Taoists Liu Zhengnian and others from Mount Hua in the west, Taoists Huan Wendu and others from Mount Heng in the north, Taoists Jiao Dexin and others from Mount Tai in the east, Taoists Lü Huitong and others from Mount Song, and Taoists Fei Shucai, Qi Wenxin and others from various mountains, a total of 1,310 people, submitted a memorial. The emperor ordered to accept their request and sent Shangshuling Song Xiang to bring them into the Changle Palace, and set the fifteenth of this month to build an altar at the White Horse Temple for fire verification. At that time, the Taoists placed 509 volumes of 'Zhenyuan Wu Jue', talismans, etc., and 235 volumes of 27 families such as 'Mao Chengzi', a total of 748 volumes, on the altar. Chu Shanxin, Fei Shucai and others finished burning incense and chanting spells, and then set fire to it. All the Taoist books were reduced to ashes. Chu Shanxin and Fei Shucai felt ashamed and died. Then the Sanskrit Buddhist scriptures were put into the fire, and the flames were bright, as if they were newly renovated, adding more light.
潔。時摩騰法師神變凌空冷然偈曰。狐非師子類。燈非日月明。池無巨海納。丘無山嶽嶸。法雲垂世界。善種得開萌。顯通希有法。處處化群生。乃至弘宣法戒藏等神通勝事驚心。士庶投誠出家者眾。時有司空陽城侯劉善峻等一千餘人。出家慕道。四岳道士呂惠通等六百二十八人。抽簪落髮。夫人王婕妤等與宮媛二百三十餘人。厭俗歸真。南嶽道士葬褚善信不蒙披剃。既而明帝設齋。親與下發廣施衣缽。大啟玄宗廣度僧尼。高崇十寺。城外七寺安僧。城內三寺安尼。寺之得名自斯而始。備如佛道論。
石室論云。昔西域聖人之教。既非衰周暴秦之君能致。然西漢二三英主有可致之德。而聖教亦不致獨現夢于顯宗。凡近古高僧皆推聖人。去世登千載而後教至。曾未有考著顯宗之德。有必感聖人之理。此予通論所以作也。夫兩漢有天下。傳一十四世。有君德者二祖四宗而已。二祖蓋立極之主。固無可議。若三宗各有其美而不能亡其弊。唯顯宗為至焉。有太宗恭儉之美。而文雅威重過之。有世宗經略四夷之勛。而無世宗淫侈之弊。有中宗政治之明。而崇儒尚德過之。斯蓋兼有三宗之長。而無三宗之短。是以班固傅毅頌其勛德。于漢為最盛。然世之學者不以班傅為信。徒見鐘離意傅謂帝性褊察好以耳目隱發為明。遂以此
【現代漢語翻譯】 現代漢語譯本：當時，摩騰法師以神通之力凌空而立，冷然說道：『狐貍不是獅子的同類，燈的光亮不能與日月相比。池塘無法容納大海，小山丘無法與山嶽比肩。佛法如雲般覆蓋世界，善的種子得以萌發。顯現不可思議的神通之法，在各處教化眾生。』 於是廣泛宣揚佛法戒律等神通殊勝之事，令人震驚。士人和百姓誠心歸服，出家的人很多。當時有司空陽城侯劉善峻等一千餘人出家修道。四岳的道士呂惠通等六百二十八人，摘下發簪，剃去頭髮。夫人王婕妤等與宮女二百三十餘人，厭倦世俗，歸向真理。南嶽的道士褚善信沒有得到剃度的機會。不久之後，明帝設定齋飯，親自為僧人剃髮，廣泛佈施衣物和缽盂，大力開啟玄妙的佛法，廣泛度化僧尼。高規格地興建了十座寺廟，城外七座寺廟安置僧人，城內三座寺廟安置尼姑。寺廟的得名，從此開始，詳細情況記載在《佛道論》中。 石室論中說：『從前西域聖人的教誨，不是衰敗的周朝和暴虐的秦朝的君主能夠招致的。然而西漢的二三位英明的君主有可以招致聖教的德行，而聖教也不應該只是在顯宗（漢明帝，the Emperor Ming of Han）的夢中顯現。凡是近代的得道高僧都認為聖人的教誨，在去世一千年后才傳到中國。但從未有人考證顯宗的德行，是否有必然感應聖人的道理。』這就是我寫《通論》的原因。兩漢擁有天下，傳了十四世，有君主之德的只有二祖（漢高祖劉邦和漢文帝劉恒）和四宗（漢武帝劉徹、漢宣帝劉詢、漢光武帝劉秀和漢明帝劉莊）而已。二祖是開國立業的君主，自然無可爭議。如果說四宗各有其優點，但也不能消除其弊端。只有顯宗最為完美。他有漢太宗（漢文帝）恭敬節儉的美德，而且文采風雅和威嚴厚重超過了他。有漢世宗（漢武帝）開疆拓土的功勛，卻沒有漢世宗淫亂奢侈的弊端。有漢中宗（漢宣帝）政治清明的優點，而且崇尚儒學和德行超過了他。這大概是兼有三宗的優點，而沒有三宗的缺點。因此班固（Ban Gu）和傅毅（Fu Yi）歌頌他的功德，認為他在漢朝是最為興盛的。然而世上的學者不相信班固和傅毅的說法，只是看到鐘離意（Zhongli Yi）的奏疏說皇帝性格偏狹，喜歡用耳目來暗中查訪，以此來顯示自己的英明。於是就以此來...
【English Translation】 English version: At that time, Dharma Master Moteng (Kasyapa Matanga) manifested his supernatural powers and stood in the air, saying coldly in a verse: 'A fox is not of the same kind as a lion, the light of a lamp cannot compare to the sun and moon. A pond cannot contain the great sea, a hill cannot compare to the majesty of a mountain. The Dharma cloud covers the world, and the seeds of goodness can sprout. Manifesting rare and wondrous Dharma, transforming sentient beings everywhere.' Thereupon, he widely propagated the Dharma precepts and other wondrous and supreme matters of spiritual power, which were astonishing. Scholars and common people sincerely submitted, and many became monks. At that time, Sima Yangcheng Marquis Liu Shanjun and others, more than a thousand people, renounced their homes to cultivate the Way. Taoists such as Lu Huitong of the Four Sacred Mountains, six hundred and twenty-eight people, removed their hairpins and shaved their heads. Ladies such as Madam Wang Jieyu and other palace women, two hundred and thirty people, weary of the mundane world, returned to the truth. Taoist Chu Shanxin of the Southern Mountain did not receive the opportunity to be tonsured. Soon after, Emperor Ming (the Emperor Ming of Han) set up a vegetarian feast, personally shaved the heads of the monks, and widely distributed robes and alms bowls, greatly opening up the profound Dharma and widely ordaining monks and nuns. He built ten temples with high standards, seven temples outside the city to house monks, and three temples inside the city to house nuns. The naming of temples began from this time, as detailed in the 'Treatise on Buddhism and Taoism'. The 'Treatise on the Stone Chamber' says: 'The teachings of the sages of the Western Regions in the past could not be brought about by the rulers of the declining Zhou Dynasty and the tyrannical Qin Dynasty. However, two or three enlightened rulers of the Western Han Dynasty had the virtue to attract the sacred teachings, and the sacred teachings should not have only appeared in a dream to Emperor Xian (the Emperor Ming of Han). All recent eminent monks believe that the teachings of the sages arrived a thousand years after their passing. But no one has ever examined whether Emperor Xian's virtue necessarily resonated with the principles of the sages.' This is why I wrote the 'General Treatise'. The two Han dynasties possessed the empire for fourteen generations, and only the two founders (Emperor Gaozu Liu Bang and Emperor Wen Liu Heng) and the four ancestors (Emperor Wu Liu Che, Emperor Xuan Liu Xun, Emperor Guangwu Liu Xiu, and Emperor Ming Liu Zhuang) had the virtue of a ruler. The two founders were emperors who established the country, so there is naturally no dispute. If the four ancestors each had their merits, they could not eliminate their shortcomings. Only Emperor Xian was the most perfect. He had the virtues of Emperor Taizong (Emperor Wen) of being respectful and frugal, and his literary elegance and dignity surpassed him. He had the achievements of Emperor Shizong (Emperor Wu) in expanding the territory, but without the extravagance and licentiousness of Emperor Shizong. He had the advantages of Emperor Zhongzong (Emperor Xuan) in political clarity, and his reverence for Confucianism and virtue surpassed him. This is probably because he combined the advantages of the three ancestors and did not have the shortcomings of the three ancestors. Therefore, Ban Gu (Ban Gu) and Fu Yi (Fu Yi) praised his merits and believed that he was the most prosperous in the Han Dynasty. However, scholars in the world do not believe the statements of Ban Gu and Fu Yi, but only see Zhongli Yi's (Zhongli Yi) memorial saying that the emperor was narrow-minded and liked to secretly investigate with his ears and eyes to show his brilliance. Therefore, they use this to...
為顯宗實錄。嗚呼豈篤論哉。昔仲尼平章討論五帝三王治具以貽後世。迨其歿。遭暴秦燔毀之餘。世宗僅能舉之而已。至顯宗乃始躬行儒術尊養三老五更饗社禮畢帝正坐自講諸儒執經問難。於是時冠帶縉紳之士。圓橋門而觀聽者。億萬計。濟濟乎洋洋乎。由三代以來儒風之盛。莫甚於永平時也。及章和之後。諸儒開館授道著籍者。動逾千數。蓋永平之化行。猶周南麟跡之應也。初雖獄訟繁劇。帝臨政刻意裁斷精嚴。蓋善善惡惡之實。猶孔子為司寇七日而誅少正卯。暫臨夾谷而盡誅優倡。此誠不可以少假仁恕也。謂之褊察則過矣。予謂使孔子復生。必曰顯宗吾無間然矣。由顯宗包舉西漢三宗之美。躬行古帝王之道。此所以精爽與吾佛感通。而聖教因之被于中夏。與儒相表裡而廣天下以善也。夫豈偶爾哉。
(二十七 甲戌) 第二十祖阇夜多者。北天竺國人也。智慧淵沖化導無量。后至羅閱城敷揚頓教。彼有學眾唯尚辨論。為首者名婆修盤頭(此云遍行)常一食不臥六時禮佛。清凈無慾為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛
【現代漢語翻譯】 現代漢語譯本：這是對顯宗的真實記錄。唉，這難道不是確切的評論嗎？過去，仲尼（孔子）評議討論五帝三王的治國方略，留給後世。等到他去世后，遭遇暴秦焚書的殘餘，世宗僅僅能夠舉起儒學而已。到了顯宗（劉莊）才開始親自實行儒家學說，尊敬供養三老五更，祭祀社神完畢后，皇帝端正地坐著親自講解經書，眾儒生拿著經書提問辯難。在這個時候，戴著帽子、穿著官服的士人，圍在橋門口觀看聽講的，數以億計。多麼盛大啊，多麼壯觀啊！自從夏商周三代以來，儒家風氣的興盛，沒有超過永平年間的。等到章和年間之後，眾儒生開設學館傳授儒家學說，登記在冊的人數，動輒超過千人。大概永平年間的教化推行，就像周朝的麟跡出現一樣。起初雖然訴訟案件繁多，皇帝處理政事，刻意裁決，精細嚴謹。這是因為獎善懲惡的實際行動，就像孔子擔任司寇七天就誅殺了少正卯，短暫地到夾谷會盟就全部誅殺了優伶倡優。這確實不可以稍微假借仁慈寬恕。說他眼光狹隘就過分了。我認為，假如孔子復生，一定會說顯宗我沒有什麼可以非議的了。由於顯宗包容了西漢三位皇帝的美德，親自實行古代帝王的治國之道，因此他的精神與我的佛感應相通，而佛教因此傳到了中原，與儒學相互補充，從而使天下廣佈善行。這難道是偶然的嗎？ (二十七 甲戌) 第二十祖阇夜多（Jayata，第二十代祖師）是北天竺國人。智慧深邃，教化引導的人數不可限量。後來到羅閱城（Rajagrha）宣揚頓悟之教。那裡有一群學眾只崇尚辯論。為首的人名叫婆修盤頭（Vasubandhu，此云遍行），經常一天只吃一頓飯，不睡覺，一天六次禮佛。清凈寡慾，被眾人所歸服。阇夜多將要度化他，先問那些學眾說：『這位遍行頭陀能夠修行梵行，可以得到佛道嗎？』眾學眾說：『我的老師精進修行，為什麼不可以？』阇夜多說：『你們的老師離道遠了。即使苦行經歷無數劫，都是虛妄的根本。』眾學眾說：『尊者您有什麼德行而譏諷我的老師？』阇夜多說：『我不求道，也不顛倒。我不禮佛，也不輕慢佛。』
【English Translation】 English version: This is a true record of Emperor Xian. Alas, isn't this an accurate comment? In the past, Zhongni (Confucius) deliberated and discussed the governing strategies of the Five Emperors and Three Kings, leaving them to later generations. After his death, encountering the remnants of the burning of books by the violent Qin Dynasty, Emperor Shi was only able to raise Confucianism. It was not until Emperor Xian (Liu Zhuang) that he began to personally practice Confucianism, respecting and supporting the Three Elders and Five More Experienced Ones, and after the sacrifice to the God of the Land was completed, the emperor sat upright and personally lectured on the scriptures, with the Confucian scholars holding the scriptures and asking questions and debating. At this time, the scholars wearing hats and official robes, surrounding the bridge gate to watch and listen, numbered in the hundreds of millions. How grand, how magnificent! Since the Xia, Shang, and Zhou dynasties, the prosperity of Confucianism has not exceeded the Yongping era. After the Zhanghe era, the Confucian scholars opened schools to teach Confucianism, and the number of registered people often exceeded a thousand. Probably the promotion of education in the Yongping era was like the appearance of the Linji (麒麟跡) of the Zhou Dynasty. Although there were many lawsuits at first, the emperor handled government affairs, deliberately adjudicating, meticulously and rigorously. This is because the actual actions of rewarding good and punishing evil were like Confucius killing Shaozheng Mao after serving as Sikou (司寇) for seven days, and completely killing the actors and prostitutes after briefly attending the Jiagu (夾谷) meeting. This indeed cannot be slightly assumed to be benevolent and forgiving. It would be excessive to say that he had a narrow vision. I believe that if Confucius were to be resurrected, he would definitely say that I have nothing to criticize about Emperor Xian. Because Emperor Xian encompassed the virtues of the three emperors of the Western Han Dynasty and personally practiced the governing ways of the ancient emperors, his spirit resonated with my Buddha, and Buddhism was therefore introduced to the Central Plains, complementing Confucianism and thus spreading goodness throughout the world. Is this just a coincidence? (27th Year, Jiaxu) The twentieth patriarch, Jayata (阇夜多, the twentieth patriarch), was from the Northern India. His wisdom was profound, and the number of people he taught and guided was immeasurable. Later, he went to Rajagrha (羅閱城) to promote the doctrine of sudden enlightenment. There was a group of students there who only admired debate. The leader was named Vasubandhu (婆修盤頭, meaning 'traveling everywhere'), who often ate only one meal a day, did not sleep, and worshiped the Buddha six times a day. He was pure and desireless, and was admired by the people. Jayata was about to convert him, and first asked those students, 'Can this ascetic who travels everywhere practice pure conduct and attain Buddhahood?' The students said, 'My teacher practices diligently, why can't he?' Jayata said, 'Your teacher is far from the Way. Even if he practices asceticism for countless kalpas, it is all the root of illusion.' The students said, 'What virtues do you possess that you ridicule my teacher?' Jayata said, 'I do not seek the Way, nor am I inverted. I do not worship the Buddha, nor do I despise the Buddha.'
。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已發無漏智歡喜讚歎。尊者又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚令其住安樂地入諸佛智。復告遍行曰。吾適對眾抑挫仁者。得無惱於衷乎。曰我憶念七劫前生安樂國。師于智者月凈記我。非久當證斯陀含果。時有大光明菩薩出世。我以老故策杖禮謁。師叱我曰。童子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢遂失二果。我責躬悔過。以來聞諸惡言如風如響。況今獲飲無上甘露。而反生熱惱邪。唯愿大慈以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達理事竟。付法已。不起于坐奄然歸寂。阇維收舍利建塔。當後漢明帝十七年甲戌歲也。
佛祖歷代通載卷第四 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第五
嘉興路大中祥符禪寺住持華亭念常集
東漢
(丙子) 章帝炟改建初(一名坦。明帝第五子。十九即位。戊子正月崩于章德殿。壽三十一。葬敬陵)治十三年。
(庚辰) 帝命鄭玄
【現代漢語翻譯】 現代漢語譯本： 『我』也不輕視怠慢（他人）。『我』不長時間打坐，也不懈怠。『我』不吃一頓飯，也不吃雜食。『我』不知足，也不貪婪。心中沒有（任何）期望，這叫做道。當時，遍行（Parivrajaka，指四處遊歷的修行者）聽了之後，生起了無漏智慧，歡喜讚歎。（尊者）又對那些人說：『你們明白『我』所說的話嗎？『我』之所以這樣做，是因為他求道的心非常迫切。弦拉得太緊就會斷，所以『我』不讚揚他，讓他安住在安樂之地，進入諸佛的智慧。』（尊者）又告訴遍行（Parivrajaka）說：『『我』剛才當著大家的面貶低了你，你心裡不會惱怒吧？』（遍行Parivrajaka）說：『『我』記得七劫之前，『我』出生在安樂國，師父智者月凈（Zhizhe Yuejing）預言『我』，不久將證得斯陀含果（Sakrdagamin，二果）。當時有大光明菩薩（Daguangming Pusa）出世，『我』因為年老，拄著枴杖去禮拜謁見。師父呵斥『我』說：『童子輕慢父親，多麼卑鄙啊！』當時『我』認為自己沒有過錯，請師父指教。師父說：『你禮拜大光明菩薩（Daguangming Pusa），用枴杖靠在墻上畫佛的面容，因為這種傲慢，所以失去了二果。』『我』責備自己，懺悔過錯，從那以後，聽到各種惡言，都像風聲一樣，像迴響一樣。更何況現在獲得了無上的甘露，反而會生氣惱怒嗎？只希望大慈悲（的您）用妙道來教誨。』（祖師）說：『你長期以來種植各種功德，應當繼承『我』的宗派。聽『我』的偈語：言下領悟無生，等同於法界的本性。如果能夠這樣理解，就能通達事和理的究竟。』（祖師）傳法完畢，沒有起身就安然圓寂了。荼毗（Dhammapiya）后收取捨利，建塔供奉。時間是後漢明帝（Mingdi）十七年甲戌年。
《佛祖歷代通載》卷第四 大正藏第 49 冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第五
嘉興路大中祥符禪寺住持華亭念常（Nianchang）集
東漢
（丙子）章帝（Zhangdi）劉炟（Liu Da）改元建初（Jianchu）（一名劉坦（Liu Tan），明帝（Mingdi）第五子，十九歲即位，戊子年正月在章德殿駕崩，享年三十一歲，葬于敬陵）在位十三年。
（庚辰）皇帝命令鄭玄（Zheng Xuan）
【English Translation】 English version: 'I' do not slight or disrespect (others). 'I' do not sit in meditation for long periods, nor am 'I' lazy. 'I' do not eat one meal (a day), nor do 'I' eat mixed foods. 'I' am not content, nor am 'I' greedy. The mind has no expectations; this is called the Dao (the Way). At that time, Parivrajaka (Parivrajaka, referring to wandering ascetics) heard this, generated wisdom free from outflows, and joyfully praised (him). (The Venerable One) then said to the assembly: 'Do you understand what 'I' am saying? The reason 'I' do this is because his mind is very eager for the Dao (the Way). If the string is pulled too tight, it will break, so 'I' do not praise him, so that he can dwell in a place of peace and joy and enter the wisdom of all Buddhas.' (The Venerable One) then said to Parivrajaka: ''I' just now belittled you in front of everyone; are you not annoyed in your heart?' (Parivrajaka) said: ''I' remember that seven kalpas (aeons) ago, 'I' was born in the Land of Bliss, and my teacher Zhizhe Yuejing (Zhizhe Yuejing) predicted that 'I' would soon attain the stage of Sakrdagamin (Sakrdagamin, the second fruit). At that time, the Bodhisattva Daguangming (Daguangming Pusa) appeared in the world, and because 'I' was old, 'I' leaned on a staff to pay respects and visit him. My teacher scolded 'me', saying: 'Child, you are disrespectful to your father; how despicable!' At that time, 'I' thought that 'I' had done nothing wrong and asked my teacher to instruct 'me'. My teacher said: 'You paid respects to the Bodhisattva Daguangming (Daguangming Pusa), and you leaned your staff against the wall to draw the face of the Buddha; because of this arrogance, you lost the second fruit.' 'I' blamed myself and repented of my mistakes. Since then, hearing all kinds of evil words is like the sound of the wind, like an echo. How much more so now that 'I' have obtained the supreme nectar, would 'I' instead become angry and annoyed? 'I' only hope that (you) with great compassion will teach 'me' with the wonderful Dao (the Way).' (The Patriarch) said: 'You have long cultivated various merits and virtues and should inherit 'my' lineage. Listen to 'my' verse: Upon hearing, unite with non-birth, being the same as the nature of the Dharmadhatu (realm of reality). If you can understand in this way, you will completely understand the ultimate of phenomena and principle.' (The Patriarch) finished transmitting the Dharma (the teachings), and without rising from his seat, he peacefully passed away. After the cremation (Dhammapiya), the relics were collected, and a stupa (pagoda) was built to enshrine them. The time was the year Jiaxu (甲戌年) in the seventeenth year of Emperor Mingdi (Mingdi) of the Later Han Dynasty.
Chronicles of the Buddhist Patriarchs Through the Dynasties, Volume 4 Taisho Tripitaka, Volume 49, No. 2036, Chronicles of the Buddhist Patriarchs Through the Dynasties
Chronicles of the Buddhist Patriarchs Through the Dynasties, Volume 5
Compiled by Nianchang (Nianchang), Abbot of Dazhong Xiangfu Chan Monastery on Jiaxing Road
Eastern Han Dynasty
(Bingzi) Emperor Zhangdi (Zhangdi) Liu Da (Liu Da) changed the era name to Jianchu (Jianchu) (also known as Liu Tan (Liu Tan), the fifth son of Emperor Mingdi (Mingdi), ascended the throne at the age of nineteen, and died in Zhangde Hall in the first month of the year Wuzi, at the age of thirty-one, and was buried in Jingling). He reigned for thirteen years.
(Gengchen) The Emperor ordered Zheng Xuan (Zheng Xuan)
等諸生作白虎通。
(甲申) 改元和(徐州刺史王景上。金人頌美。先帝致佛之功。載漢書○有神雀鳳皇白鹿白烏之瑞)。
(丁亥) 改章和。
(己丑) 和帝肇改永元(章第四子。十歲即位。乙巳崩章德前殿。壽二十七。葬慎陵)在位十七年。
(乙巳) 改元興。
(丙午) 殤帝隆改延平(和之少子。降誕百餘日。即位於元興元年十二月。時鄧太后臨朝稱制。次年八月崩崇德前殿。壽齡二歲。葬康陵)在正位一年。
(一 丁未) 安帝祐改永初(章帝孫清河孝王慶之子。年十三即位。乙丑二月因南巡狩。幸於葉。崩之車輦。壽三十二。葬恭陵矣)治十九年。
(甲寅) 改元初。
(二 丁巳) 第二十一祖婆修盤頭者。羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔而求嗣焉。一夕母夢吞明暗二珠。覺而有孕。經七日有一羅漢。名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾辟席云。回禮法身大士。光蓋罔測其由。遂取一寶珠。跪獻賢眾。試其真偽。賢眾即受之。殊無遜謝光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者辟之。賢眾曰。我受禮納珠。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故吾辟之
【現代漢語翻譯】 現代漢語譯本：
讓眾位儒生編撰《白虎通德論》。 (甲申年) 改年號為元和（徐州刺史王景上書，金人歌頌讚美，先帝致力於佛事的功德，記載在《漢書》中。有神雀、鳳凰、白鹿、白烏等祥瑞）。 (丁亥年) 改年號為章和。 (己丑年) 和帝開始改年號為永元（章帝第四子，十歲即位，乙巳年駕崩于章德前殿，享年二十七歲，葬于慎陵），在位十七年。 (乙巳年) 改年號為元興。 (丙午年) 殤帝劉隆改年號為延平（和帝的小兒子，出生一百多天，就在元興元年十二月即位。當時鄧太后臨朝稱制。次年八月駕崩于崇德前殿，享年二歲，葬于康陵），在位一年。 (丁未年) 安帝劉祐改年號為永初（章帝的孫子，清河孝王劉慶的兒子，十三歲即位，乙丑年二月因為南巡狩獵，在葉縣駕崩于車中，享年三十二歲，葬于恭陵），統治十九年。 (甲寅年) 改年號為元初。 (丁巳年) 第二十一祖婆修盤頭（Vasubandhu）尊者，是羅閱城（Rajagriha）人。姓毗舍佉（Vishakha），父親是光蓋，母親是嚴一。家境富裕卻沒有兒子。父母向佛塔祈禱求子。一天晚上，母親夢見吞下明暗兩顆寶珠，醒來后就懷孕了。七天後，有一位羅漢，名叫賢眾（Wise Assembly），來到他家。光蓋設禮款待。賢眾端坐接受。嚴一出來拜見，賢眾避開座位說：『迴避對法身大士的禮拜。』光蓋不明白是什麼原因，於是取出一顆寶珠，跪著獻給賢眾，試探他的真偽。賢眾就接受了，一點也沒有謙讓推辭。光蓋忍不住，問道：『我是丈夫，行禮您不顧及，我的妻子有什麼德行，尊者要避開她？』賢眾說：『我接受你的禮，收下寶珠，是爲了給你帶來福報。你的妻子懷著聖子，出生后應當成為世間的明燈和智慧的太陽，所以我避開她。』
【English Translation】 English version:
Ordered the scholars to compile the 'Bai Hu Tong' (Comprehensive Discussions in the White Tiger Hall). (Jia-Shen Year) Changed the reign title to Yuanhe (Wang Jing, the governor of Xuzhou, submitted a memorial. The Jin people sang praises, commemorating the late emperor's merits in promoting Buddhism, as recorded in the 'Book of Han'. There were auspicious omens such as divine sparrows, phoenixes, white deer, and white crows). (Ding-Hai Year) Changed the reign title to Zhanghe. (Ji-Chou Year) Emperor He initiated the change of the reign title to Yongyuan (The fourth son of Emperor Zhang, ascended the throne at the age of ten, passed away in the Yi-Si year at the Zhangde Front Hall, at the age of twenty-seven, and was buried in Shen Mausoleum), reigned for seventeen years. (Yi-Si Year) Changed the reign title to Yuanxing. (Bing-Wu Year) Emperor Shang, Liu Long, changed the reign title to Yanping (The youngest son of Emperor He, ascended the throne in the twelfth month of the first year of Yuanxing, just over a hundred days after birth. At that time, Empress Dowager Deng held court and governed. He passed away in the eighth month of the following year at the Chongde Front Hall, at the age of two, and was buried in Kang Mausoleum), reigned for one year. (Ding-Wei Year) Emperor An, Liu You, changed the reign title to Yongchu (The grandson of Emperor Zhang, the son of Prince Xiao of Qinghe, Liu Qing, ascended the throne at the age of thirteen, passed away in the Yi-Chou year in the second month during a southern hunting tour, in Ye County, in his carriage, at the age of thirty-two, and was buried in Gong Mausoleum), reigned for nineteen years. (Jia-Yin Year) Changed the reign title to Yuanchu. (Ding-Si Year) The twenty-first patriarch, Venerable Vasubandhu (婆修盤頭), was a native of Rajagriha (羅閱城). His surname was Vishakha (毗舍佉), his father was Guang Gai (光蓋), and his mother was Yan Yi (嚴一). His family was wealthy but had no son. His parents prayed to the Buddhist stupa for a son. One night, his mother dreamed of swallowing two bright and dark pearls, and she became pregnant upon waking. Seven days later, an Arhat named Wise Assembly (賢眾) came to his house. Guang Gai prepared a respectful reception. Wise Assembly sat upright and accepted it. Yan Yi came out to pay respects, and Wise Assembly avoided the seat, saying, 'Avoid bowing to the Dharmakaya Mahasattva.' Guang Gai did not understand the reason, so he took out a precious pearl and knelt to offer it to Wise Assembly, testing its authenticity. Wise Assembly accepted it without any humility or refusal. Guang Gai could not bear it and asked, 'I am a husband, and you disregard my respect. What virtue does my wife have that you avoid her?' Wise Assembly said, 'I accept your respect and receive the pearl to bring you blessings. Your wife is pregnant with a holy child, who will be a lamp and sun of wisdom for the world when he is born, so I avoid her.'
。非重女人也。賢眾又曰。汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼(此云野鵲子)昔如來在雪山修道。芻尼巢于頂上。佛既成道。芻尼受報為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。后一月果生二子。尊者婆修盤頭。年至十五。禮光度羅漢出家。感毗婆訶菩薩與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問尊者曰。羅閱城土風與此同異。尊者曰。彼土曾三佛出世。今王國有二師化導。曰二師者誰。尊者曰。佛記第二五百年有一神力大士出家繼聖。即王之次子摩拏羅是其一也。吾雖德薄敢當其一。王曰。誠如尊者所言。當舍此子作沙門。尊者曰。善哉大王。能遵佛旨。即與受具付法。偈曰。泡幻同無礙。如何不了悟達法在其中。非今亦非古。尊者付法已。踴身高半由旬。屹然而住。四眾仰瞻虔請。復坐跏趺而逝。茶毗得舍利建塔。當後漢安帝十一年丁巳歲也。
(庚申) 改永寧。
(辛酉) 改建光。
(壬戌) 改延光。
(甲子 四七) 王十八年也。
(丙寅) 北鄉侯懿(章帝孫。濟北王壽之子。閻太后立之。是年三月即位。至十月而薨。治二百七十二日)。
順帝保改永建
【現代漢語翻譯】 現代漢語譯本： 尊者婆修盤頭（Vasubandhu）不是一個普通的女人所生。賢眾（Xianzhong）又說：『你的妻子應當生兩個兒子，一個名叫婆修盤頭（Vasubandhu），他將是我所尊敬的人；另一個名叫芻尼（Chuni，意為野鵲子），過去如來在雪山修行時，芻尼在佛的頭頂上築巢。佛陀成道后，芻尼受到果報，轉世為那提（Nati）國王。佛陀曾預言說：你將在第二個五百年時，出生在羅閱城（Luoyuecheng）毗舍佉（Visakha）家，與聖人同胞，現在果然應驗了。』 一個月后，果然生下兩個兒子。尊者婆修盤頭（Vasubandhu）十五歲時，向光度羅漢（Guangdu Luohan）出家，感得毗婆訶菩薩（Vipohe Pusa）為他授戒。他前往那提國（Nati），當時的國王名叫常自在（Changzizai），有兩個兒子，大兒子名叫摩訶羅（Mahaluo），小兒子名叫摩拏羅（Manaluo）。國王問尊者說：『羅閱城（Luoyuecheng）的風土人情與這裡有什麼不同？』尊者說：『那個地方曾經有三佛出世，現在國王的國有兩位導師在教化。』國王問：『兩位導師是誰？』尊者說：『佛陀曾預言，在第二個五百年時，會有一位具有神通力的大士出家，繼承聖人的事業，就是國王的小兒子摩拏羅（Manaluo）；我雖然德行淺薄，但也可以算作其中一位。』國王說：『如果真像尊者所說，我應當捨棄這個兒子，讓他出家做沙門。』尊者說：『大王能夠遵從佛的旨意，真是太好了。』於是為摩拏羅（Manaluo）授具足戒，並將佛法傳授給他。傳法偈語說：『泡影幻化一樣沒有阻礙，為何不能了悟？法就在其中，不是現在也不是過去。』 尊者傳法完畢，身體騰空至半由旬高，屹立不動。四眾弟子仰望瞻拜，虔誠祈請，尊者又坐回跏趺座上圓寂。火化后得到舍利，建塔供奉。時間是後漢安帝十一年丁巳年。
（庚申）改年號為永寧。
（辛酉）改年號為建光。
（壬戌）改年號為延光。
（甲子 四七）是王的第十八年。
（丙寅）北鄉侯懿（章帝的孫子，濟北王壽的兒子，閻太后擁立他為皇帝，當年三月即位，十月去世，在位二百七十二天）。
順帝保改年號為永建。
【English Translation】 English version: The Venerable Vasubandhu was not born of an ordinary woman. The worthy assembly also said, 'Your wife shall bear two sons. One shall be named Vasubandhu (meaning 'kin of Vasu'), who will be the one I respect. The other shall be named Chuni (meaning 'field crow'). In the past, when the Tathagata was practicing the Way on Snow Mountain, a Chuni nested on top of the Buddha's head. After the Buddha attained enlightenment, the Chuni received the karmic reward and was reborn as the King of Nati. The Buddha prophesied, 'In the second five hundred years, you will be born in Luoyuecheng (City of Luoyue) in the Visakha (name of a person) family, as a sibling of a sage.' Now it has indeed come to pass.' A month later, she indeed gave birth to two sons. When the Venerable Vasubandhu (Vasubandhu) reached the age of fifteen, he left home to become a monk under the Arhat Guangdu (Guangdu Arhat), and was touched by Bodhisattva Vipohe (Vipohe Bodhisattva) who bestowed the precepts upon him. He traveled to the country of Nati (Nati), where the king was named Changzizai (Changzizai), who had two sons, the elder named Mahaluo (Mahaluo) and the younger named Manaluo (Manaluo). The king asked the Venerable, 'Are the customs and climate of Luoyuecheng (City of Luoyue) different from here?' The Venerable replied, 'That land has seen three Buddhas appear in the world. Now, in Your Majesty's kingdom, there are two teachers guiding the people.' The king asked, 'Who are these two teachers?' The Venerable said, 'The Buddha prophesied that in the second five hundred years, a great being with supernatural powers will leave home to continue the work of the sages, and that is Your Majesty's younger son, Manaluo (Manaluo). Although my virtue is shallow, I dare to count myself as one of them.' The king said, 'If it is truly as the Venerable says, I should relinquish this son to become a Shramana.' The Venerable said, 'Excellent, Great King, that you can follow the Buddha's will.' He then bestowed the complete precepts upon Manaluo (Manaluo) and transmitted the Dharma to him. The verse of Dharma transmission says: 'Bubbles and illusions are equally unobstructed. Why not awaken and realize that the Dharma is within? It is neither now nor ancient.' After the Venerable transmitted the Dharma, his body rose to a height of half a yojana (unit of distance), standing upright and still. The fourfold assembly looked up in reverence and made sincere requests. The Venerable then sat back in the lotus position and passed away. After cremation, relics were obtained, and a stupa was built. This was in the eleventh year of the reign of Emperor An of the Later Han Dynasty, the year Ding Si.
(Gengshen) The era name was changed to Yongning.
(Xinyou) The era name was changed to Jianguang.
(Renxu) The era name was changed to Yanguang.
(Jiazi 47) This was the eighteenth year of the king's reign.
(Bingyin) Marquis Yi of Beixiang (grandson of Emperor Zhang, son of King Shou of Jibei, installed by Empress Dowager Yan. He ascended the throne in the third month of that year and died in the tenth month, reigning for 272 days).
Emperor Shun changed the era name to Yongjian.
(安帝子。年十一登位梁商父子秉政。甲申八月崩玉堂前殿。壽三十。葬于憲陵。永寧初為太子)在位十九年。
(壬申) 改陽嘉。
(丙子) 改永和。
(壬午) 改漢安。
(甲申) 改建康。
(乙酉) 沖帝炳改永嘉(順帝子。母曰虞貴人。建康甲申八月即位。時年二歲。梁太后臨朝。梁冀輔政。次年三月而崩玉堂前殿。壽三歲。葬於懷陵)運數一年。
(丙戌) 質帝纘改本初(章帝玄孫。渤海王鴻之子也。八歲即位。聰惠夙成。嘗朝會日。梁冀曰跋扈將軍。冀惡之。鴆于玉堂前殿。壽九歲葬靜陵)在位一年。
(三 丁亥) 桓帝志改建和(章帝曾孫。蠡吾侯翼之子。十五即位。梁冀輔政。永康丁未崩于德陽前殿。壽三十六。葬宣陵也)在位二十一年。
(四 己丑) 安息國沙門。安清字世高。本世子當嗣位。讓之叔父舍國出家。既至洛京譯經二十九部。一百七十六卷。絕筆于靈帝建寧三年。因附舟浮游次廬山之䢼亭廟。艤舟祠下廟神靈甚。能分風送往來之舟。有乞神竹者。未許而斫。神怒覆其舟致竹斫處。過者雀息汗下。高之舟人奉牲請福。神輒降語曰。舟有沙門。乃不與俱來耶。高至廟下神復降與高語奮。因泣曰。弟子家此湖。千里皆所轄
【現代漢語翻譯】 現代漢語譯本： (漢安帝之子。十一歲登基，梁商父子掌握朝政。甲申年八月在玉堂前殿駕崩，享年三十歲，葬于憲陵。永寧初年被立為太子)在位十九年。
(壬申年)改年號為陽嘉。
(丙子年)改年號為永和。
(壬午年)改年號為漢安。
(甲申年)改年號為建康。
(乙酉年)漢沖帝劉炳改年號為永嘉(漢順帝之子，母親是虞貴人。建康元年甲申八月即位，時年兩歲。梁太后臨朝聽政，梁冀輔佐朝政。次年三月在玉堂前殿駕崩，享年三歲，葬於懷陵)在位一年。
(丙戌年)漢質帝劉纘改年號為本初(漢章帝的玄孫，渤海王劉鴻的兒子。八歲即位，聰慧早成。曾經在朝會上，梁冀被稱作『跋扈將軍』。梁冀憎恨他，在玉堂前殿用毒酒害死他，享年九歲，葬于靜陵)在位一年。
(丁亥年)漢桓帝劉志改年號為建和(漢章帝的曾孫，蠡吾侯劉翼的兒子。十五歲即位，梁冀輔佐朝政。永康元年丁未在德陽前殿駕崩，享年三十六歲，葬于宣陵)在位二十一年。
(己丑年)安息國（Parthia）的沙門（śrāmaṇa，佛教出家人）安清（An Shigao），字世高。原本是世子，應當繼承王位，但他讓位給叔父，捨棄國家出家。來到洛陽后，翻譯佛經二十九部，一百七十六卷。在漢靈帝建寧三年停止翻譯。一次他搭船旅行，路過廬山（Mount Lu）的䢼亭廟（Quting Temple），停船在廟下祭祀。廟神非常靈驗，能夠控制風向，幫助往來的船隻。有人想向神乞求竹子，未經允許就砍伐。神靈震怒，使船傾覆，砍竹之處，過路的人都嚇得不敢出聲。安世高的船上的人準備牲畜祈求神靈保佑。神靈隨即降下話語說：『船上有沙門（śrāmaṇa），為什麼不和他一起來呢？』安世高來到廟下，神靈再次降下話語，安世高奮然而泣，說：『弟子家就在這湖裡，千里都是我所管轄的。』
【English Translation】 English version: (Son of Emperor An. Ascended the throne at the age of eleven, with Liang Shang and his son holding power. Died in the eighth month of Jia-Shen year in the Jade Hall Front Palace. Lived to thirty years old. Buried in Xianling. Was made crown prince at the beginning of Yongning era.) Reigned for nineteen years.
(Ren-Shen year) Changed the era name to Yangjia.
(Bing-Zi year) Changed the era name to Yonghe.
(Ren-Wu year) Changed the era name to Han'an.
(Jia-Shen year) Changed the era name to Jiankang.
(Yi-You year) Emperor Chong (Bing) changed the era name to Yongjia (Son of Emperor Shun. His mother was Consort Yu. Ascended the throne in the eighth month of Jia-Shen year of Jiankang era, at the age of two. Empress Dowager Liang held court. Liang Ji assisted in the government. Died in the third month of the following year in the Jade Hall Front Palace. Lived to three years old. Buried in Huailing.) Reigned for one year.
(Bing-Xu year) Emperor Zhi (Zuan) changed the era name to Benchu (Great-grandson of Emperor Zhang. Son of Prince Hong of Bohai. Ascended the throne at the age of eight. Was intelligent from a young age. Once during a court assembly, Liang Ji was called a 'domineering general'. Liang Ji hated him and poisoned him in the Jade Hall Front Palace. Lived to nine years old. Buried in Jingling.) Reigned for one year.
(Ding-Hai year) Emperor Huan (Zhi) changed the era name to Jianhe (Great-great-grandson of Emperor Zhang. Son of Marquis Yi of Liwu. Ascended the throne at the age of fifteen. Liang Ji assisted in the government. Died in the Ding-Wei year of Yongkang era in the Deyang Front Palace. Lived to thirty-six years old. Buried in Xuanling.) Reigned for twenty-one years.
(Ji-Chou year) The śrāmaṇa (Buddhist monk) An Shigao (安清), whose courtesy name was Shi Gao, from the kingdom of Parthia (安息國). He was originally the crown prince and should have succeeded to the throne, but he yielded it to his uncle and left the country to become a monk. After arriving in Luoyang, he translated twenty-nine Buddhist scriptures, totaling one hundred and seventy-six scrolls. He stopped translating in the third year of the Jianning era of Emperor Ling. Once, he traveled by boat and passed by the Quting Temple (䢼亭廟) on Mount Lu (廬山), mooring the boat to worship at the temple. The temple deity was very efficacious, able to control the wind to help boats coming and going. Someone wanted to ask the deity for bamboo, but chopped it down without permission. The deity was angered and capsized the boat, and those passing by where the bamboo was chopped were terrified. The people on An Shigao's boat prepared sacrifices to pray for the deity's blessing. The deity then descended and said: 'There is a śrāmaṇa (沙門) on the boat, why didn't you bring him along?' An Shigao came to the temple, and the deity descended again and spoke. An Shigao wept and said: 'My home is in this lake, and I govern all of the thousand miles around it.'
。坐宿多嗔今報形極醜。又旦夕且死必入地獄。有縑千段並雜寶玩。當爲建寺塔為冥福。高許之。徐曰。能出形相勞苦乎。神曰。形惡奈何。高曰。第出之。於是出其首帳中。蓋巨蟒也。高梵語咒之。蟒若雨淚俄不見。高舟未發。有少年跪前。高又咒之乃去。舟人問誰氏子。高曰。廟神已脫蟒形。故來謝耳。高至豫章建寺。即今大安是也。由高而名蓋江淮寺塔之始。
(庚寅) 改和平。是年月支國沙門支婁迦讖。亦云支讖。至洛陽。少時習語大通華言。遂譯經。至中平年凡二十一部。六十三卷。永興元年桓帝于宮中鑄黃金浮圖老子像。覆以百寶華蓋。身奉祀之。由是百姓向化。事佛彌盛。
(辛卯) 改元嘉。
世尊示滅一千一百年矣。
(癸巳) 改永興。
(乙未) 改永壽。
(戊戌) 改延熹。
(五 乙巳) 第二十二祖摩拏羅者。那提國常自在王之子也。年三十遇婆修祖師。出家傳法至西印度。彼國王名得度。即瞿曇種族。歸依佛乘勤行精進。一日於行道處現一小塔。欲取供養眾莫能舉。王即大會梵行禪觀咒術等三眾。欲問所疑。時尊者亦赴此會。是三眾皆莫能辨。尊者即為王廣說塔之所因(阿育王造塔此不繁錄)今之出現。王福力之所致也。王聞是說。
【現代漢語翻譯】 現代漢語譯本：他前世因為嗔怒而導致今生形貌醜陋。而且早晚將死，必定墮入地獄。現在有絲綢千匹以及各種珍寶，應當用來建造寺廟佛塔，為他祈求冥福。高僧答應了他。徐問道：『你能顯現你的形貌和所受的苦難嗎？』神說：『我的形貌醜惡，怎麼辦呢？』高僧說：『儘管顯現出來。』於是神在帳中顯露出頭，原來是一條巨大的蟒蛇。高僧用梵語唸咒，蟒蛇像下雨一樣流淚，不久就不見了。高僧的船還沒出發，有一個少年跪在船前。高僧又唸咒，少年才離開。船上的人問他是誰家的孩子。高僧說：『是廟神已經脫離了蟒蛇的形體，所以來感謝我。』高僧到達豫章，建造了寺廟，就是現在的大安寺。因為高僧的緣故而得名，大概是江淮地區建造寺廟佛塔的開始。
（庚寅年）改年號為和平。這一年，月支國（Yuèzhī guó）的沙門（shāmén，指佛教出家人）支婁迦讖（Zhī Lóujiāchèn），也叫支讖（Zhī Chèn），來到洛陽。他從小學習漢語，精通華語，於是翻譯佛經。到中平年間，共翻譯了二十一部，六十三卷。永興元年，桓帝（Huán Dì）在宮中鑄造了黃金佛像，是老子像。用各種珍寶華麗的傘蓋覆蓋，親自供奉。因此百姓歸向教化，信奉佛教更加興盛。
（辛卯年）改年號為元嘉。
世尊（Shìzūn，對佛的尊稱）涅槃已經一千一百年了。
（癸巳年）改年號為永興。
（乙未年）改年號為永壽。
（戊戌年）改年號為延熹。
（五 乙巳年）第二十二祖摩拏羅（Móná Luó）者，是那提國（Nàtí guó）常自在王（Cháng Zìzài Wáng）的兒子。三十歲時遇到婆修（Póxiū）祖師，出家並傳承佛法，到達西印度。那裡的國王名叫得度（Dédù），是瞿曇（Qútán）種族，歸依佛乘，勤奮修行。一天，在行道的地方出現一個小塔，想要拿起來供養，但眾人都無法舉起。國王於是召集了梵行（Fànxíng，清凈的行為）、禪觀（Chánguān，禪定觀想）、咒術（Zhòushù，咒語法術）等三種人，想要詢問疑惑。當時尊者（Zūnzhě，對有德行的出家人的尊稱）也參加了這次集會。這三種人都無法辨別。尊者於是為國王詳細講述了塔的來歷（阿育王（Āyùwáng）造塔，此處不詳細記載），是現在顯現出來，是國王的福力所致。國王聽了這些話。
【English Translation】 English version: He was extremely ugly in this life due to his anger in his previous life. Moreover, he will die sooner or later and will surely fall into hell. Now he has a thousand pieces of silk and various treasures, which should be used to build temples and pagodas to pray for his happiness in the afterlife. The eminent monk agreed to him. Xu asked, 'Can you show your appearance and the suffering you have endured?' The god said, 'My appearance is ugly, what should I do?' The eminent monk said, 'Just show it.' So the god revealed his head in the tent, which turned out to be a huge python. The eminent monk chanted mantras in Sanskrit, and the python shed tears like rain, and soon disappeared. The eminent monk's boat had not yet set off, and a young man knelt in front of the boat. The eminent monk chanted mantras again, and the young man left. The boatmen asked whose child he was. The eminent monk said, 'It is the temple god who has escaped from the form of the python, so he came to thank me.' The eminent monk arrived in Yuzhang and built a temple, which is now the Daan Temple. It is named after the eminent monk, and it is probably the beginning of building temples and pagodas in the Jianghuai area.
(Gengyin year) The reign was changed to Heping. In this year, the Shamen (shāmén, Buddhist monks) Zhī Lóujiāchèn, also known as Zhī Chèn, from Yuèzhī guó (Yuèzhī guó), came to Luoyang. He learned Chinese from a young age and was proficient in Chinese, so he translated Buddhist scriptures. By the Zhongping period, he had translated a total of twenty-one scriptures, sixty-three volumes. In the first year of Yongxing, Emperor Huan (Huán Dì) cast a golden Buddha statue in the palace, which was a statue of Lao Tzu. It was covered with various precious and gorgeous canopies, and he personally worshiped it. Therefore, the people turned to education, and the belief in Buddhism became more prosperous.
(Xinmao year) The reign was changed to Yuanjia.
The World Honored One (Shìzūn, a respectful title for the Buddha) has passed away for one thousand and one hundred years.
(Gui Si year) The reign was changed to Yongxing.
(Yiwei year) The reign was changed to Yongshou.
(Wuxu year) The reign was changed to Yanxi.
(Five Yisi year) The twenty-second ancestor Móná Luó was the son of King Chang Zizai (Cháng Zìzài Wáng) of Nàtí guó (Nàtí guó). At the age of thirty, he met the ancestor Póxiū, became a monk and inherited the Dharma, and arrived in West India. The king there was named Dédù, who belonged to the Gautama (Qútán) clan, took refuge in the Buddha's teachings, and diligently practiced. One day, a small pagoda appeared in the place of practice. He wanted to pick it up for worship, but no one could lift it. The king then summoned the three groups of Brahmacharya (Fànxíng, pure conduct), meditation (Chánguān, meditation and contemplation), and mantra (Zhòushù, mantra magic), wanting to ask about his doubts. At that time, the Venerable One (Zūnzhě, a respectful title for virtuous monks) also attended this gathering. None of these three groups could distinguish it. The Venerable One then explained to the king in detail the origin of the pagoda (the construction of the pagoda by King Ashoka (Āyùwáng) is not detailed here), which is now manifested and is due to the king's blessings. The king heard these words.
乃曰。至聖難逢世樂非久。即傳位太子。投祖出家。七日而證四果。尊者深加慰誨。曰汝居此國善自度人。今異域有大法器。吾當化令得度。曰師應跡十方動念當至。寧勞往邪。尊者曰然。於是焚香遙語月氏國鶴勒那比丘曰。汝在彼國教導鶴眾。道果將證宜自知之。時鶴勒那為彼國王寶印說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰此是西印度傳佛心印祖師摩拏羅將至。先降信香耳。曰此師神力何如。答曰。此師遠承佛記。當於此土廣宣玄化。時王與鶴勒那俱遙作禮。尊者知已即辭得度比丘往月氏國。受王與鶴勒那供養。后鶴勒那問尊者曰。我止林間已經九白(印土以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮莫知其本。尊者曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀施於佛宇作槌撞鐘。受報聰敏為眾欽仰。又問。我有何緣而感鶴眾。尊者曰。汝第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子咸欲隨從。汝觀五百眾中無有一人堪任妙供。時諸子曰。師常說法。于食等者於法亦等。今既不然。何聖之有。汝即令赴會。自汝捨生趣生轉化諸國。其五百弟子以福微德薄生於羽族。今感汝之惠故。為鶴眾相隨。鶴勒那聞語曰。以何方便令彼解脫。尊者曰。我有無上法寶。汝當聽受化未來際。而說偈曰。心
【現代漢語翻譯】 現代漢語譯本 摩拏羅（Manoratha，人名）說：『至聖之人難以遇到，世間的快樂不會長久。』於是傳位給太子，自己跟隨祖師出家，七日之內就證得了四果（佛教修行果位）。 尊者（指摩拏羅）深深地加以慰問和教誨，說：『你居住在這個國家，要好好地度化眾人。現在異域有大乘根器的人，我應當去教化他，使他得度。』 （得度比丘）說：『師父應跡十方，動念之間就能到達，何必勞煩親自前往呢？』 尊者說：『是的。』 於是焚香，遙對著月氏國（Yuezhi，古國名）的鶴勒那（Kalaena，人名）比丘說：『你在那個國家教導鶴眾，道果將要證得，應該自己知道。』 當時，鶴勒那正在為彼國的國王寶印（Bao Yin，人名）講解修多羅（Sutra，經）的偈頌，忽然看到奇異的香氣結成穗狀。 國王說：『這是什麼祥瑞之兆？』 鶴勒那回答說：『這是西印度（West India）傳承佛心印的祖師摩拏羅將要到來的預兆，先降下信香罷了。』 國王問：『這位師父的神力如何？』 鶴勒那回答說：『這位師父遠遠地承蒙佛的授記，應當在這個國土廣泛宣揚玄妙的教化。』 當時，國王和鶴勒那一起遙遙地作禮。 尊者知道后，就告別了得度的比丘，前往月氏國，接受國王和鶴勒那的供養。 後來，鶴勒那問尊者說：『我住在林間已經九白（Nine White，印度的計數方式，一年為一白），有一個弟子名叫龍子（Long Zi，人名），從小就聰明慧黠。我用三世（過去、現在、未來）來推究他的本源，卻不知道。』 尊者說：『這個孩子在第五劫（Fifth Kalpa）中，出生在妙喜國（Miao Xi Guo，佛國名）的婆羅門（Brahmin）家中，曾經用旃檀（Sandalwood）木施捨給佛寺，製作木槌撞鐘。因此受到聰敏的果報，為眾人所欽佩仰慕。』 鶴勒那又問：『我有什麼因緣而感召鶴眾呢？』 尊者說：『你在第四劫（Fourth Kalpa）中，曾經是一位比丘，將要前往龍宮（Dragon Palace）赴會。你的弟子們都想跟隨你前往。你觀察五百人中沒有一個人堪能勝任妙供。當時，弟子們說：「師父常說，對於飲食平等的人，對於佛法也應該平等。現在既然不是這樣，還有什麼聖德可言呢？」你於是讓他們都去赴會。自從你捨棄生命，轉生到各個國家，這五百個弟子因為福德微薄，轉生為羽族。現在感念你的恩惠，所以成為鶴眾跟隨著你。』 鶴勒那聽了這些話，問道：『用什麼方法才能讓他們解脫呢？』 尊者說：『我有無上的法寶，你應該聽受，用來教化未來的眾生。』 於是說了偈語：『心……』
【English Translation】 English version Manoratha (name of a person) said, 'It is difficult to encounter a supremely wise person, and worldly pleasures are not lasting.' Thereupon, he passed the throne to the crown prince and followed the ancestral teacher to become a monk. Within seven days, he attained the Four Fruits (the four stages of enlightenment in Buddhism). The Venerable One (referring to Manoratha) deeply consoled and instructed him, saying, 'Residing in this country, you should diligently liberate the people. Now, in a foreign land, there is a person with great potential for enlightenment. I shall go and transform him, enabling him to attain liberation.' (The liberated monk) said, 'Master, your traces are everywhere in the ten directions. With a single thought, you can arrive. Why trouble yourself to go in person?' The Venerable One said, 'Indeed.' Thereupon, he burned incense and spoke remotely to the Bhikkhu Kalaena (name of a person) in the Yuezhi country (name of an ancient country), saying, 'You are teaching the crane assembly in that country. The fruit of the path is about to be realized. You should know it yourself.' At that time, Kalaena was explaining the verses of the Sutra (scripture) to King Bao Yin (name of a person) of that country when suddenly he saw strange fragrances forming into ears of grain. The King said, 'What is this auspicious sign?' Kalaena replied, 'This is a sign that the ancestral teacher Manoratha, who transmits the mind-seal of the Buddha from West India, is about to arrive. He is sending a fragrant message of faith in advance.' The King asked, 'What is the spiritual power of this teacher?' Kalaena replied, 'This teacher has received the Buddha's prediction from afar and should widely proclaim the profound teachings in this land.' At that time, the King and Kalaena together made a remote bow. Knowing this, the Venerable One bid farewell to the liberated Bhikkhu and went to the Yuezhi country, receiving offerings from the King and Kalaena. Later, Kalaena asked the Venerable One, 'I have been living in the forest for nine white (Nine White, an Indian counting method, one year is one white). I have a disciple named Long Zi (name of a person), who is intelligent and wise from a young age. I have investigated his origin through the three lifetimes (past, present, and future), but I do not know it.' The Venerable One said, 'This child, in the Fifth Kalpa (Fifth Kalpa), was born into a Brahmin (Brahmin) family in the Miao Xi country (name of a Buddha-land). He once donated sandalwood (Sandalwood) to a Buddhist temple, making a mallet to strike the bell. Therefore, he received the reward of intelligence and is admired by all.' Kalaena further asked, 'What is the cause of my connection with the crane assembly?' The Venerable One said, 'In the Fourth Kalpa (Fourth Kalpa), you were once a Bhikkhu who was about to attend a gathering in the Dragon Palace (Dragon Palace). Your disciples all wanted to follow you. You observed that none of the five hundred people were capable of performing the wonderful offerings. At that time, the disciples said, "The teacher often says that those who are equal in food should also be equal in Dharma. Since this is not the case, what virtue is there to speak of?" You then allowed them all to attend the gathering. Since you abandoned life and were reborn in various countries, these five hundred disciples, because of their meager blessings and virtues, were reborn as winged creatures. Now, they are grateful for your kindness, so they follow you as a crane assembly.' Hearing these words, Kalaena asked, 'What method can be used to liberate them?' The Venerable One said, 'I have the supreme Dharma treasure. You should listen and receive it, and use it to transform future beings.' Then he spoke the verse: 'Mind...'
隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。時鶴眾聞偈飛鳴而去。尊者跏趺寂然奄化。鶴勒那與寶印王起塔。當後漢桓帝十九年乙巳歲也。
(丁未) 改永康。
大教至東夏一百年矣。
(六 戊申) 靈帝宏改建寧(章帝玄孫。瀆亭侯萇之子。十二即位。己巳四月崩南宮。壽三十四。葬文陵)在位二十二年(寶武立之)。
(壬子) 改熹平。
(七 癸丑) 是年天竺沙門竺佛朔至洛陽。譯道行般若經。棄文存質深得經意。至光和中同支讖譯般舟三昧經共三卷。是歲安息國優婆塞都尉安立至洛邑。同清信士嚴佛調譯經七部。於時復有沙門支曜康巨康猛詳曇果竺大力。皆善方言。終漢世譯經凡三百餘部。
(丙辰) 詔刻五經文字。立於太學門外。
(戊午) 改光和。
(八 甲子 四八) 改中平○道始黃巾作叛(初鉅鹿張角假術治病謀反。自稱大賢良師。又稱黃天。不數年結三十六萬人。皆著黃巾。以甲子年同起殺人。建安癸未焚燎郡縣。內外太恐。舉左中郎將皇甫嵩討滅之張角病死。斬其尸。二弟皆戰敗。俱斬而盡。傳首京師)。
(戊辰) ○(綦稠自稱天子起兵作亂)。
(己巳) ○(益州黃巾馬相自稱天子○黃巾賊起。
【現代漢語翻譯】 現代漢語譯本 隨萬境轉：隨著世間萬象流轉。 轉處實能幽：在流轉之處真正能夠達到幽深微妙的境界。 隨流認得性：順應世間的潮流，認識到自己的本性。 無喜復無憂：沒有喜悅也沒有憂愁。 當時，一隻仙鶴在眾人聽完偈語后，一邊飛鳴一邊離去。尊者（指證悟者）結跏趺坐，寂然圓寂。鶴勒那（地名）與寶印王（人名）為他建造了佛塔。時間是後漢桓帝（皇帝名）十九年乙巳年。
(丁未) 改年號為永康。
佛教傳入東土（指中國）已經一百年了。
(六 戊申) 靈帝（皇帝名）劉宏改年號為建寧（靈帝是章帝的玄孫，瀆亭侯劉萇的兒子，十二歲即位，己巳年四月在南宮駕崩，享年三十四歲，葬于文陵）。在位二十二年（寶武擁立他）。
(壬子) 改年號為熹平。
(七 癸丑) 這一年，天竺（古印度）沙門（出家僧人）竺佛朔（人名）來到洛陽，翻譯了《道行般若經》。他捨棄了華麗的文辭，保留了經文的實質，深刻地領會了經文的含義。到光和年間，他與支讖（人名）共同翻譯了《般舟三昧經》，共有三卷。這一年，安息國（古國名）的優婆塞（在家男居士）都尉安立（人名）來到洛邑（洛陽），與清信士（虔誠的佛教信徒）嚴佛調（人名）翻譯了七部經書。當時還有沙門支曜（人名）、康巨（人名）、康猛（人名）、詳曇果（人名）、竺大力（人名）等人，他們都精通各地方言。整個漢朝時期，翻譯的經書總共有三百多部。
(丙辰) 皇帝下詔將五經的文字刻在石碑上，立在太學門外。
(戊午) 改年號為光和。
(八 甲子 四八) 改年號為中平。這一年，黃巾起義爆發（最初，鉅鹿（地名）的張角（人名）假借法術治病，陰謀叛亂。自稱『大賢良師』，又稱『黃天』。幾年之內，聚集了三十六萬人，都頭戴黃巾。在甲子年同時起事殺人。建安癸未年，他們焚燒郡縣，內外都非常恐慌。朝廷任命左中郎將皇甫嵩（人名）討伐並消滅了他們。張角病死，被斬首示眾。他的兩個弟弟都在戰鬥中失敗被殺。首級都被傳到京師）。
(戊辰) 綦稠（人名）自稱天子，起兵作亂。
(己巳) 益州（地名）的黃巾軍馬相（人名）自稱天子。黃巾賊起事。
English version Following the myriad realms, truly attaining profound subtlety in the midst of change. Comprehending one's nature by flowing with the current, free from joy and sorrow. At that time, a crane, after hearing the verse, flew away while singing. The Venerable (referring to an enlightened being) sat in full lotus posture and passed away peacefully. Helena (place name) and King Bao Yin (person name) built a pagoda for him. It was the year Yi Si, the nineteenth year of Emperor Huan of the Later Han Dynasty.
(Ding Wei) The era name was changed to Yongkang.
It has been a hundred years since the Great Teaching (Buddhism) arrived in the Eastern Land (China).
(Six Wu Shen) Emperor Ling (Emperor's name) Liu Hong changed the era name to Jianning (Emperor Ling was the great-grandson of Emperor Zhang, the son of Marquis Du Ting Liu Chang, ascended the throne at the age of twelve, and passed away in the Southern Palace in April of the year Ji Si, at the age of thirty-four, and was buried in Wenling). He reigned for twenty-two years (Bao Wu supported him).
(Ren Zi) The era name was changed to Xiping.
(Seven Gui Chou) In this year, the Shramana (ordained monk) Zhu Fo Shuo (person name) from Tianzhu (ancient India) arrived in Luoyang and translated the Daoxing Prajna Sutra. He abandoned flowery language and preserved the essence of the sutra, deeply understanding its meaning. During the Guanghe era, he and Zhi Chen (person name) jointly translated the Pratyutpanna Samadhi Sutra, totaling three volumes. In this year, the Upasaka (male lay devotee) Du Wei An Li (person name) from the Kingdom of Anxi (ancient kingdom) arrived in Luoyi (Luoyang) and translated seven scriptures with the pure believer Yan Fo Diao (person name). At that time, there were also Shramanas Zhi Yao (person name), Kang Ju (person name), Kang Meng (person name), Xiang Tan Guo (person name), and Zhu Da Li (person name), all of whom were proficient in local dialects. Throughout the Han Dynasty, more than three hundred scriptures were translated.
(Bing Chen) The emperor ordered the characters of the Five Classics to be engraved on stone tablets and erected outside the gate of the Imperial Academy.
(Wu Wu) The era name was changed to Guanghe.
(Eight Jia Zi Four Eight) The era name was changed to Zhongping. In this year, the Yellow Turban Rebellion broke out (Initially, Zhang Jiao (person name) of Julu (place name) used magic to treat diseases and plotted rebellion. He called himself 'Great Virtuous Teacher' and also 'Yellow Heaven'. Within a few years, he gathered 360,000 people, all wearing yellow turbans. They rose up to kill people in the year Jia Zi. In the year Gui Wei of Jian'an, they burned counties and towns, causing great panic both inside and outside the court. The court appointed Zuo Zhonglang General Huangfu Song (person name) to suppress and eliminate them. Zhang Jiao died of illness and was beheaded and displayed to the public. His two younger brothers were defeated and killed in battle. Their heads were all sent to the capital).
(Wu Chen) Qi Chou (person name) proclaimed himself emperor and started a rebellion.
(Ji Si) Ma Xiang (person name) of the Yellow Turban Army in Yizhou (place name) proclaimed himself emperor. The Yellow Turban bandits rose up.
【English Translation】 Following the myriad realms, truly attaining profound subtlety in the midst of change. Comprehending one's nature by flowing with the current, free from joy and sorrow. At that time, a crane, after hearing the verse, flew away while singing. The Venerable (referring to an enlightened being) sat in full lotus posture and passed away peacefully. Helena (place name) and King Bao Yin (person name) built a pagoda for him. It was the year Yi Si, the nineteenth year of Emperor Huan of the Later Han Dynasty.
(Ding Wei) The era name was changed to Yongkang.
It has been a hundred years since the Great Teaching (Buddhism) arrived in the Eastern Land (China).
(Six Wu Shen) Emperor Ling (Emperor's name) Liu Hong changed the era name to Jianning (Emperor Ling was the great-grandson of Emperor Zhang, the son of Marquis Du Ting Liu Chang, ascended the throne at the age of twelve, and passed away in the Southern Palace in April of the year Ji Si, at the age of thirty-four, and was buried in Wenling). He reigned for twenty-two years (Bao Wu supported him).
(Ren Zi) The era name was changed to Xiping.
(Seven Gui Chou) In this year, the Shramana (ordained monk) Zhu Fo Shuo (person name) from Tianzhu (ancient India) arrived in Luoyang and translated the Daoxing Prajna Sutra. He abandoned flowery language and preserved the essence of the sutra, deeply understanding its meaning. During the Guanghe era, he and Zhi Chen (person name) jointly translated the Pratyutpanna Samadhi Sutra, totaling three volumes. In this year, the Upasaka (male lay devotee) Du Wei An Li (person name) from the Kingdom of Anxi (ancient kingdom) arrived in Luoyi (Luoyang) and translated seven scriptures with the pure believer Yan Fo Diao (person name). At that time, there were also Shramanas Zhi Yao (person name), Kang Ju (person name), Kang Meng (person name), Xiang Tan Guo (person name), and Zhu Da Li (person name), all of whom were proficient in local dialects. Throughout the Han Dynasty, more than three hundred scriptures were translated.
(Bing Chen) The emperor ordered the characters of the Five Classics to be engraved on stone tablets and erected outside the gate of the Imperial Academy.
(Wu Wu) The era name was changed to Guanghe.
(Eight Jia Zi Four Eight) The era name was changed to Zhongping. In this year, the Yellow Turban Rebellion broke out (Initially, Zhang Jiao (person name) of Julu (place name) used magic to treat diseases and plotted rebellion. He called himself 'Great Virtuous Teacher' and also 'Yellow Heaven'. Within a few years, he gathered 360,000 people, all wearing yellow turbans. They rose up to kill people in the year Jia Zi. In the year Gui Wei of Jian'an, they burned counties and towns, causing great panic both inside and outside the court. The court appointed Zuo Zhonglang General Huangfu Song (person name) to suppress and eliminate them. Zhang Jiao died of illness and was beheaded and displayed to the public. His two younger brothers were defeated and killed in battle. Their heads were all sent to the capital).
(Wu Chen) Qi Chou (person name) proclaimed himself emperor and started a rebellion.
(Ji Si) Ma Xiang (person name) of the Yellow Turban Army in Yizhou (place name) proclaimed himself emperor. The Yellow Turban bandits rose up.
鬻獄賣官。宦者卜常侍弄權。天下大亂)。
洪農王辯(靈帝子即位。改元光熹○袁術收閹人無少長斬之。又改昭寧。太原牧董卓入朝。因廢帝為洪農王。尋又殺之。立陳留王為少帝矣)在位一百七十日。
(九 庚午) 獻帝協改初平(靈帝中子。昭寧九年九月。董卓廢皇子辯立之。九歲即位)在位三十年(董卓自稱太師。劫土遷都長安。三年王允呂布共誅卓滅其族矣)。
(十 癸酉) 帝初平中。牟子未詳名字。世稱牟子。既修經傳諸子。書無大小靡不好之。雖不樂兵法。然猶讀焉。雖讀神仙不死之書。抑而不信。以為虛誕。會靈帝崩後天下擾亂。獨交州差安。北方異人咸來在焉。多為神仙辟榖長生之術。牟子常以五經難之。道家術士莫敢對焉。先是牟子將母辟世。年二十六。歸蒼梧娶妻。太守聞其守學。謁請署吏。時年方盛志精於學。又見世亂無仕宦意。竟不就。是時州郡相疑隔塞不通。太守以其博學多識。使致敬荊州。牟子以為榮爵易讓使命難辭。會牧弟豫章太守為中郎將笮融所殺。牧遣騎都尉劉彥將兵赴之。恐外界相疑兵不得進。乃謂牟子曰。弟為逆賊所害。骨肉之痛憤發肝心。嘗遣劉都尉行。恐界外疑難行人不通。君文武兼備有專對才。今欲相屈之零陵桂陽假涂于通路何如。牟子重
【現代漢語翻譯】 現代漢語譯本：宦官賣官鬻爵，宦官卜常侍把持朝政，天下大亂。 洪農王劉辯（靈帝之子即位，改年號為光熹。袁術誅殺所有宦官，無論老少。又改年號為昭寧。太原牧董卓入朝，於是廢黜劉辯為洪農王，不久又將他殺害，立陳留王為少帝）在位一百七十天。
（九 庚午）獻帝劉協改年號為初平（靈帝的第二個兒子，昭寧九年九月，董卓廢黜皇子劉辯而立他，九歲即位）在位三十年（董卓自稱太師，挾持皇帝遷都長安，三年後王允和呂布共同誅殺了董卓，並滅了他的家族）。
（十 癸酉）獻帝初平年間，牟子，姓名不詳，世人稱他為牟子。他既修習儒家經典和諸子百家的著作，各種書籍無論大小沒有不喜歡的。雖然不喜歡兵法，但還是會讀。雖然讀過關於神仙不死之書，但抑制自己不相信，認為那是虛妄荒誕的。恰逢靈帝駕崩後天下大亂，只有交州還算安定，北方的奇異之人都來到這裡，很多人都修習神仙辟榖長生之術。牟子常常用五經來詰難他們，道家術士沒有誰能回答。在這之前，牟子帶著母親隱居避世，二十六歲時，回到蒼梧娶妻。太守聽說他潛心向學，派人來請他做官。當時他正值壯年，專心於學業，又看到世道混亂沒有做官的意願，最終沒有就任。當時州郡之間互相猜疑，道路阻塞不通。太守因為他博學多識，派他去荊州致敬。牟子認為榮華爵位容易推讓，而使命難以推辭。恰逢太守的弟弟豫章太守被中郎將笮融所殺。太守派遣騎都尉劉彥率兵前往。擔心外界互相猜疑，軍隊無法前進。於是對牟子說：『弟弟被叛逆的賊人所害，骨肉之痛憤恨填滿心胸。我曾經派遣劉都尉前往，擔心邊界外的人猜疑阻撓，行人無法通行。您文武兼備，有專門應對的才能。現在想委屈您前往零陵、桂陽，借道通行，您看如何？』牟子認為事情重大
【English Translation】 English version: Officials sold offices and ranks. The eunuch Bu Changshi manipulated power. The world was in great chaos. Emperor Hongnong, Liu Bian (son of Emperor Ling, ascended the throne and changed the reign title to Guangxi. Yuan Shu executed all the eunuchs, regardless of age. He also changed the reign title to Zhaoning. Dong Zhuo, the governor of Taiyuan, entered the court and deposed Liu Bian as the Prince of Hongnong, and soon killed him. He then established Liu Xie, the Prince of Chenliu, as the young emperor), reigned for one hundred and seventy days.
(9th year, Gengwu) Emperor Xian, Liu Xie, changed the reign title to Chuping (second son of Emperor Ling, in the ninth year of Zhaoning, Dong Zhuo deposed Prince Liu Bian and established him, ascended the throne at the age of nine), reigned for thirty years (Dong Zhuo proclaimed himself Grand Tutor, coerced the emperor to move the capital to Chang'an. Three years later, Wang Yun and Lü Bu jointly killed Dong Zhuo and exterminated his clan).
(10th year, Guiyou) During the Chuping era of Emperor Xian, Mouzi, whose name is unknown, was known to the world as Mouzi. He studied both Confucian classics and the works of various philosophers. He liked all kinds of books, regardless of their size. Although he did not enjoy military strategy, he still read about it. Although he read books about immortals and immortality, he suppressed his belief in them, considering them to be false and absurd. It happened that after the death of Emperor Ling, the world was in great chaos, but Jiaozhou was relatively peaceful, and strange people from the north came here. Many of them practiced the arts of immortality through fasting and abstinence. Mouzi often challenged them with the Five Classics, and none of the Taoist practitioners could answer him. Before this, Mouzi had retreated from the world with his mother. At the age of twenty-six, he returned to Cangwu and married. The governor heard that he was devoted to learning and sent someone to invite him to serve as an official. At that time, he was in his prime, focused on his studies, and saw that the world was in chaos and had no intention of becoming an official, so he did not accept the offer. At that time, the prefectures and counties suspected each other, and the roads were blocked. The governor, because of his extensive learning and knowledge, sent him to Jingzhou to pay respects. Mouzi believed that honors and titles were easy to decline, but missions were difficult to refuse. It happened that the governor's younger brother, the governor of Yuzhang, was killed by the General of the Household Zha Rong. The governor sent the Cavalry Commandant Liu Yan to lead troops there. Fearing that the outside world would be suspicious and the troops would not be able to advance, he said to Mouzi: 'My younger brother was killed by a rebellious thief, and the pain of losing a family member fills my heart with anger. I once sent Commandant Liu Yan, but I fear that people outside the border will be suspicious and obstruct him, and travelers will not be able to pass. You are both civil and military, and have the talent to respond specifically to situations. Now I want to trouble you to go to Lingling and Guiyang, and ask for passage. What do you think?' Mouzi considered the matter to be important
違其意諾之。適其母卒。遂不果行。久之嘆曰。老子絕聖棄智修身保真。萬物不幹其志。天下不易其樂。天子不得臣。諸侯不得友。故可貴也。於是銳志于佛道兼研老子五千文。舍玄妙為酒漿。玩五經為琴篁。世俗之徒多非之者。以為背五經而向異道。欲爭則非道。欲默則不能。遂以筆墨之間。略引聖賢之言證解之。名曰牟子理惑云。
問曰。何以正言佛。佛為何謂乎。牟子曰。佛者覺也。猶名三皇神五帝聖也。佛乃道德之元祖。神明之宗緒。佛之言覺者。恍惚變化分身散體。或存或亡。能小能大。能圓能方。能老能少。能隱能彰。蹈火不燒履刃不傷。在污不染在禍無殃。不行而到。無作而光。故號為佛也。
問曰。何謂之為道。道何類也。牟子曰。道之言導也。導人致於無為。牽之無前引之無後。舉之無上抑之無下。視之無形聽之無聲。四表為大蜿蜒其外。毫釐為細間關其內。故謂之道。
問曰。孔子以五經為道教。可拱而誦履而行之。今子說道虛無恍惚。不見其意不指其事。何與聖人言異乎。牟子曰。不可以所習為重所希為輕。惑于外類失於中情。立事不失道德。猶調絃不失宮商。天道法四時。人道法五常。老子曰。有物混成先天地生可以為天下母。吾不知其名。強字之曰道。道之為物。居家
【現代漢語翻譯】 現代漢語譯本： 違背了他之前的承諾。恰逢他的母親去世，於是未能成行。過了很久，他感嘆道：『老子主張絕棄聖智，修身保真。萬物不能干擾他的意志，天下不能改變他的快樂。天子不能使他為臣，諸侯不能與他為友。所以老子是可貴的。』於是他立志于佛道，兼研老子五千文。把玄妙的道理當作酒漿，玩味五經如同欣賞琴瑟。世俗之人多有非議他的，認為他背離五經而傾向於異端。想要爭辯則有違佛道，想要沉默則又不能。於是就在筆墨之間，略微引用聖賢之言來論證解釋它，名為《牟子理惑論》。 問：為什麼要專門說佛？佛是什麼意思呢？牟子說：佛的意思是覺悟。就像稱三皇為『神』，五帝為『聖』一樣。佛是道德的始祖，神明的源頭。佛被稱為『覺』，是因為他能恍惚變化，分身散體，或存或亡，能小能大，能圓能方，能老能少，能隱能顯，蹈火不燒，履刃不傷，身處污濁而不被污染，遭遇災禍而沒有災殃，不行而能到達，無所作為而能發光。所以被稱為佛。 問：什麼是道？道是什麼樣的呢？牟子說：道的意思是引導。引導人們達到無為的境界，牽引它沒有前，引導它沒有後，舉起它沒有上，壓制它沒有下，看它沒有形狀，聽它沒有聲音。四方邊際對它來說是大的，它蜿蜒於四方邊際之外；毫釐對它來說是小的，它存在於毫釐之間。所以稱之為道。 問：孔子以五經作為道教的經典，可以捧著誦讀，踐行它。現在您說道虛無恍惚，看不見它的意義，指不出它的事物，這和聖人的話有什麼不同呢？牟子說：不可以因為習慣的就看重，因為不常見的就輕視。被外在的表象迷惑，就會失去內在的真情。樹立事業不失去道德，就像調絃不失去宮商一樣。天道傚法四季執行，人道傚法五常倫理。老子說：有一樣東西混混沌沌，在天地產生之前就存在，可以作為天下的母親。我不知道它的名字，勉強稱它為道。道這種東西，居家...
【English Translation】 English version: He violated his previous promise. Coincidentally, his mother passed away, so he couldn't go. After a long time, he sighed and said, 'Laozi advocates abandoning sagacity and wisdom, cultivating oneself and preserving one's true nature. All things cannot interfere with his will, and the world cannot change his happiness. The Son of Heaven cannot make him a subject, and the feudal lords cannot befriend him. Therefore, Laozi is valuable.' So he aspired to Buddhism and Taoism, and also studied Laozi's five thousand words. He treated profound principles as wine, and savored the Five Classics like appreciating zithers. Many worldly people criticized him, thinking that he had abandoned the Five Classics and turned to heresy. If he wanted to argue, it would violate the Buddhist path; if he wanted to remain silent, he couldn't. So, in his writings, he slightly quoted the words of sages to prove and explain it, and named it 'Mouzi Lihuolun' (Mouzi's Treatise on Resolving Doubts). Question: Why specifically speak of Buddha (Fo)? What does Buddha mean? Mouzi said: Buddha means enlightenment. Just like calling the Three Sovereigns 'Gods' (Shen) and the Five Emperors 'Sages' (Sheng). Buddha is the ancestor of morality and the source of divine intelligence. Buddha is called 'enlightenment' because he can be elusive and transformative, dividing his body and scattering his form, sometimes existing and sometimes not, able to be small and able to be large, able to be round and able to be square, able to be old and able to be young, able to be hidden and able to be manifest, treading on fire without being burned, stepping on blades without being injured, being in filth without being defiled, encountering misfortune without suffering calamity, arriving without walking, shining without acting. Therefore, he is called Buddha. Question: What is the Dao (道, the Way)? What is the nature of the Dao? Mouzi said: The Dao means guidance. It guides people to the state of non-action (wuwei, 無為), pulling it without a front, guiding it without a back, lifting it without an up, suppressing it without a down, looking at it without seeing a shape, listening to it without hearing a sound. The four boundaries are large to it, and it meanders outside the four boundaries; a hair is small to it, and it exists within a hair. Therefore, it is called the Dao. Question: Confucius uses the Five Classics as the teachings of the Dao, which can be held and recited, and practiced. Now you speak of the Dao as empty and elusive, unable to see its meaning, unable to point out its substance. How is this different from the words of the sages? Mouzi said: You should not value what you are accustomed to and despise what you rarely see. Being confused by external appearances will lead to losing inner truth. Establishing a career without losing morality is like tuning a string without losing the Gong (宮) and Shang (商) notes. The way of Heaven follows the four seasons, and the way of man follows the five constant virtues. Laozi said: There is something mixed and complete, existing before heaven and earth, which can be considered the mother of all things. I do not know its name, so I reluctantly call it the Dao. The Dao, when residing at home...
可以事親。宰國可以治民。獨立可以治身。履而行之充乎天地。廢而不用消而不離。子不解之。何異之有乎。問曰。夫至實不華至辭不飾。言約而至者麗。事寡而達者明。故珠玉少而貴瓦礫多而賤。聖人制七經之本。不過三萬言。眾事備焉。今佛經卷以萬計言以億數。非一人力所能堪也。仆以為煩而不要矣。牟子曰。江海所以異於行潦者。以其深廣也。五嶽所以別於丘陵者。以其高大也。若高不絕山阜。跛羊凌其巔。深不絕涓流。孺子浴其淵。麒麟不處苑囿之中。吞舟之魚不游數仞之溪。剖三寸之蚌。求明月之珠。探枳𣗥之巢。求鳳凰之雛。必難獲也。何者小不能容大也。佛經前說億載之事。卻道萬世之要。太素未起太始未生。乾坤肇興。其微不可握。其纖不可入。佛悉彌綸其廣大之外。剖析其窈妙之內。靡不紀之。故其經卷以萬計言以億數。多多益具眾眾益富。何不要之有。雖非一人所堪。譬若臨河飲水。飽而自足。焉知其餘哉。問曰。佛經眾多。欲得其要而棄其餘。直說其實而除其華。牟子曰否。夫日月俱明各有所照。二十八宿各有所主。百藥並生各有所愈。狐裘備寒。絺绤御暑。舟輿異路俱致行旅。孔子不以五經之備。復作春秋孝經者。欲博道術恣人意耳。佛經雖多。其歸為一也。猶七典雖異。其貴道德仁義亦
【現代漢語翻譯】 現代漢語譯本 可以用來侍奉父母，治理國家可以用來管理百姓，獨立自主可以用來修身養性。遵循這些道理並身體力行，就能使之充滿天地之間。即使這些道理被廢棄不用，它們的影響也不會消失。你不能理解這些，那和不理解其他事物有什麼區別呢？ 有人問：『最真實的東西不追求華麗，最精到的言辭不追求修飾。言語簡潔卻能表達深刻道理的是最好的，事情簡單卻能明白事理的是最清楚的。所以珍珠美玉少而珍貴，瓦片石子多而低賤。聖人制作《七經》的根本，也不過三萬字，各種事情都完備了。現在佛經動輒以萬卷計，言語以億數，不是一個人所能承受的。我認為是繁瑣而不重要。』 牟子說：『江海之所以不同於小水溝，是因為它的深廣。五嶽之所以區別于小山丘，是因為它的高大。如果高山沒有陡峭的山峰，跛腳的羊也能登上它的頂端；如果深水沒有涓涓細流的匯聚，小孩子也能在裡面洗澡。麒麟不會生活在園林之中，能吞舟的大魚不會游在幾仞深的小溪里。剖開三寸長的蚌，想要得到明月珠；到枳棘的巢穴里，想要找到鳳凰的幼雛，必定難以獲得。為什麼呢？因為小的不能容納大的。佛經前面講述億萬年的事情，後面闡述萬世的要義。在太素未起、太始未生，天地剛開始形成的時候，它的細微之處無法把握，它的精妙之處無法進入。佛陀完全涵蓋了它廣大的外延，剖析了它幽深微妙的內在，沒有不記載的。所以佛經卷以萬計，言以億數，越多越完備，越眾越豐富。有什麼不重要的呢？雖然不是一個人所能承受的，譬如到河邊飲水，喝飽了就足夠了，哪裡知道其餘的呢？』 有人問：『佛經眾多，想要得到其中的要義而捨棄其餘的，直接說出其中的實質而去除其中的華麗。』 牟子說：『不是這樣的。太陽和月亮都光明，各自有所照耀；二十八星宿各有其主管；各種藥物一起生長，各自有所醫治；狐皮襖可以抵禦寒冷，細麻布可以抵禦暑熱；車和船走的道路不同，卻都能到達目的地。孔子不因為五經的完備，再作《春秋》和《孝經》，是想要廣泛傳播道術，放縱人們的意願罷了。佛經雖然多，其歸宿卻是一致的。猶如《七典》雖然不同，其所尊崇的都是道德仁義。』
【English Translation】 English version It can be used to serve parents. Governing a state can be used to manage the people. Being independent can be used to cultivate oneself. Practicing these principles and putting them into action will fill the space between heaven and earth. Even if these principles are abandoned, their influence will not disappear. If you do not understand these, what difference is there from not understanding other things? Someone asked: 'The most real things do not pursue splendor, and the most refined words do not pursue embellishment. That which is concise in language but can express profound principles is the best, and that which is simple in affairs but can understand the principles is the clearest. Therefore, pearls and jade are few and precious, while tiles and pebbles are many and cheap. The sages created the foundation of the 'Seven Classics', which is no more than 30,000 words, and all matters are complete. Now, Buddhist scriptures are counted in tens of thousands of volumes, and words are counted in hundreds of millions, which is not something that one person can bear. I think it is cumbersome and unimportant.' Muzi said: 'The reason why rivers and seas are different from small ditches is because of their depth and breadth. The reason why the Five Mountains are different from small hills is because of their height and size. If the high mountains do not have steep peaks, a lame sheep can climb to the top; if the deep water does not have the convergence of trickling streams, a child can bathe in it. Qilin (a mythical Chinese unicorn) will not live in gardens, and fish that can swallow boats will not swim in streams that are only a few ren (ancient Chinese unit of length) deep. To dissect a three-inch clam to find a bright moon pearl, or to explore the nest of a Ziziphus jujuba tree to find a phoenix chick, is bound to be difficult to obtain. Why? Because the small cannot contain the large. Buddhist scriptures first talk about the events of hundreds of millions of years, and then elaborate on the essentials of ten thousand generations. When Tai Su (the great simplicity) had not yet arisen and Tai Shi (the great beginning) had not yet been born, when heaven and earth had just begun to form, its subtle points could not be grasped, and its delicate points could not be entered. The Buddha fully encompassed its vast expanse and analyzed its profound and subtle inner workings, without omitting anything. Therefore, the scriptures are counted in tens of thousands of volumes, and the words are counted in hundreds of millions. The more there are, the more complete they are, and the more numerous, the richer they are. What is unimportant about them? Although it is not something that one person can bear, it is like drinking water by the river. Being full is enough, so how would one know the rest?' Someone asked: 'There are many Buddhist scriptures. I want to get the essentials and discard the rest, and directly state the substance and remove the embellishments.' Muzi said: 'That is not the case. The sun and the moon are both bright, and each shines in its own way. The twenty-eight constellations each have their own responsibilities. All kinds of medicines grow together, and each heals in its own way. Fox fur coats can resist the cold, and fine linen can resist the heat. Carriages and boats travel different roads, but they can all reach their destinations. Confucius did not create the 'Spring and Autumn Annals' and the 'Classic of Filial Piety' again because the 'Five Classics' were already complete. He wanted to widely spread the Dao (the Way) and allow people to follow their own intentions. Although there are many Buddhist scriptures, their destination is the same. Just as the 'Seven Classics' are different, what they all value is morality, benevolence, and righteousness.'
一也。孝所以說多者。隨人行而與之。若子張子游俱問一孝。而仲尼答之各異。攻其短也。何棄之有哉。
問曰。佛道至尊至大。堯舜周孔曷不修之乎。七經之中不見其辭。子既耽詩書悅禮樂。奚為復好佛道喜異術。豈能逾經傳美聖業哉。竊為吾子不取也。牟子曰。書不必孔丘之言。藥不必扁鵲之方。合義者從。愈病者良。君子博取眾善以輔其身。子貢云。夫子何常師之有乎。堯事尹壽。舜事務成。旦學呂望。丘學老聃。亦俱不見於七經也。四師雖聖。比之於佛。猶白鹿之與麒麟。燕鳥之與鳳凰也。堯舜周孔。且猶與之。況佛身相好變化神力無方。焉能捨而不學乎。五經事義或有所闕。佛不見記何足怪疑哉。
問曰。云佛有三十二相。八十種好。何其異於人之甚也。殆富耳之語。非實之云也。牟子曰。諺云。少所見多所怪。睹馲駝言馬腫背。堯眉八彩。舜目重瞳。皋陶鳥啄。文王四乳。禹耳三漏。周公背僂。伏羲龍鼻。仲尼反宇。老子日角目玄鼻有雙柱手把十文足蹈二五此非異於人乎。佛之相好奚疑哉。
問曰。孝經言。身體髮膚受之父母。不敢毀傷。曾子臨沒。啟予手啟予足。今沙門剃頭。何其違聖人之語。不合孝子之道也。吾子常好論是非平曲直。而反善之乎。牟子曰。夫訕聖賢不仁。平不中
【現代漢語翻譯】 一也（這是唯一真理）。孝之所以被多次談及，是因為要根據不同人的行為來給予相應的教導。例如，子張和子游都問什麼是孝，但孔子給他們的答案卻各不相同，這是因為要糾正他們的缺點。為什麼要拋棄這些教誨呢？
問：佛道至高無上，堯、舜、周公、孔子為什麼不修習佛道呢？七經之中也沒有記載。你既然沉迷於詩書禮樂，為什麼又要喜歡佛道和奇異之術呢？難道能超越經書，美化聖人的事業嗎？我私下認為你的選擇是不對的。牟子說：書不一定是孔丘說的才對，藥不一定是扁鵲開的才有效。符合道義的就應該遵循，能治好病的才是好藥。君子廣泛學習各種善行來輔助自身。子貢說：我的老師有什麼固定的老師呢？堯向尹壽學習，舜向務成學習，周公向呂望學習，孔子向老聃學習，這些也都沒有記載在七經之中。這四位老師雖然是聖人，但與佛相比，就像白鹿與麒麟，燕子與鳳凰一樣。堯、舜、周公、孔子尚且要學習，更何況佛的身相美好，變化無窮，神力廣大，怎麼能捨棄而不學習呢？五經中的事理或許有所缺失，佛沒有被記載又有什麼可奇怪的呢？
問：據說佛有三十二相（Thirty-two marks of a Great Man），八十種好（Eighty Minor Marks of Perfection），這與普通人差異太大了。恐怕是誇大其詞，不是真實的情況吧。牟子說：俗話說，少見多怪。看到駱駝就說是馬背腫了。堯的眉毛有八種顏色，舜的眼睛有雙重瞳孔，皋陶的嘴像鳥喙，文王有四個乳房，禹的耳朵有三個孔，周公駝背，伏羲是龍的鼻子，孔子的頭頂是反宇（中間低，四周高），老子頭頂有日角（突起的骨頭），眼睛是黑色的，鼻子有雙柱，手有十個紋路，腳有二五之相（腳底有獨特的紋路）。這些不也是異於常人嗎？佛的相好又有什麼可懷疑的呢？
問：《孝經》說：身體髮膚，受之父母，不敢毀傷。曾子臨終時，說：啟開我的手，啟開我的腳。現在沙門剃頭，這豈不是違背了聖人的話，不符合孝子的道理嗎？你常常喜歡評論是非曲直，現在反而贊同這種行為嗎？牟子說：誹謗聖賢是不仁義的，評論不公正...
【English Translation】 This is the one and only truth. The reason why filial piety is discussed so much is to provide corresponding teachings based on different people's actions. For example, when Zi Zhang and Zi You both asked about filial piety, Confucius gave them different answers because he wanted to correct their shortcomings. Why should these teachings be abandoned?
Question: The Buddha's path is supremely honored and great. Why didn't Yao, Shun, the Duke of Zhou, and Confucius practice it? It is not recorded in the Seven Classics either. Since you are immersed in poetry, books, rites, and music, why do you also like the Buddha's path and strange arts? Can it surpass the classics and beautify the work of the sages? I privately think your choice is wrong. Mouzi said: Books do not necessarily have to be the words of Confucius, and medicine does not necessarily have to be prescribed by Bian Que to be effective. What accords with righteousness should be followed, and what can cure the disease is good medicine. A gentleman broadly learns all kinds of good deeds to assist himself. Zigong said: What fixed teacher does my teacher have? Yao learned from Yin Shou, Shun learned from Wu Cheng, the Duke of Zhou learned from Lü Wang, and Confucius learned from Lao Dan. These are also not recorded in the Seven Classics. Although these four teachers were sages, compared to the Buddha, they are like white deer compared to unicorns, and swallows compared to phoenixes. Yao, Shun, the Duke of Zhou, and Confucius still learned from others, let alone the Buddha's beautiful appearance, infinite transformations, and great spiritual power. How could they abandon it and not learn? The affairs and principles in the Five Classics may have omissions. What is so strange about the Buddha not being recorded?
Question: It is said that the Buddha has thirty-two marks (Thirty-two marks of a Great Man) and eighty minor marks of perfection (Eighty Minor Marks of Perfection). This is too different from ordinary people. I am afraid it is an exaggeration and not the truth. Mouzi said: As the saying goes, 'Little seen, much wondered.' Seeing a camel, they say it's a horse with a swollen back. Yao's eyebrows had eight colors, Shun's eyes had double pupils, Gao Yao's mouth was like a bird's beak, King Wen had four breasts, Yu's ears had three holes, the Duke of Zhou was hunchbacked, Fuxi had a dragon's nose, Confucius's head had a 'fan-yu' shape (low in the middle and high around), Laozi had a 'sun horn' (protruding bone) on his head, his eyes were black, his nose had double pillars, his hands had ten lines, and his feet had the appearance of two and five (unique lines on the soles of his feet). Are these not also different from ordinary people? What is there to doubt about the Buddha's marks and perfections?
Question: The Classic of Filial Piety says: 'Our body, hair, and skin are received from our parents, and we dare not damage them.' When Zengzi was dying, he said, 'Open my hand, open my foot.' Now, the Shramanas shave their heads. Isn't this violating the words of the sages and not conforming to the way of filial sons? You often like to comment on right and wrong, and now you approve of this behavior? Mouzi said: Slandering sages is unrighteous, and commenting unfairly...
不智也。不仁不智何以樹德。德將不樹頑嚚之儔也。論何容易乎。昔齊人乘船渡江。其父墮水。其子攘臂捽頭顛倒。使水從口出。而父命得蘇。夫捽頭顛倒不孝莫大。然以全父之身。若拱手修孝子之常。父命絕於水矣。孔子曰。可與適道。未可與權。所謂時宜施者也。且孝經曰。先王有至德要道。而泰伯斷髮文身。自從吳越之俗。違于身體髮膚之義。然孔子稱之。其可謂至德矣。仲尼不以其斷髮毀之也。由是而觀。茍有大德不拘於少。沙門捐家財棄妻子不聽音視色。可謂讓之至也。何違聖語不合孝乎。豫讓吞炭漆身。聶政皮面自刑。伯姬蹈火。高行截容。君子為勇而死義。不聞譏其毀沒也。沙門剃除鬚髮。而比之於四人。不已遠乎。
問曰。夫福莫逾于繼嗣。不孝莫過於無後。沙門棄妻子捐貨財終身不娶。何違其福孝之行也。自苦而無奇。自拯而無異矣。牟子曰。夫長左者必短右。大前者必狹后。孟公綽為趙魏老則優。不可以為滕薛大夫。妻子財物世之餘也。清躬無為道之妙也。老子曰。名與身孰親。身與貨孰多。又曰。觀三代之遺風。覽乎儒墨之道術。誦詩書修禮節。崇仁義視清潔。鄉人傳業名譽洋溢。此中士所施行。恬惔者所不恤。故前有隋珠後有虓虎。見之走而不敢取何也。先其命而後其利也。許由棲巢
【現代漢語翻譯】 現代漢語譯本 這是不明智的。不仁不智，又怎麼能樹立德行呢？德行都不能樹立，那就和愚頑之人一樣了。評論這件事又怎麼能輕易下定論呢？從前齊國人乘船渡江，他的父親掉進水裡。他的兒子揮舞手臂，抓住父親的頭髮，把父親頭朝下倒立，讓水從口中流出來，他的父親因此得救。抓住頭髮倒立，這當然是不孝的行為。然而，用這種方式保全了父親的性命，如果拱手站立，遵循孝子的常規做法，父親的性命就斷送在水裡了。孔子說：『可以和他一起遵循正道，但不能和他一起使用權變。』這就是所說的根據時宜而採取措施。況且《孝經》上說：『先王有最高的德行和重要的道理。』而泰伯剪短頭髮，在身上刺花紋，順從吳越的風俗，違背了身體髮膚受之父母的道理。然而孔子卻稱讚他，這可以說是最高的德行了。仲尼沒有因為他剪短頭髮而詆譭他。由此看來，如果有了大的德行，就不必拘泥於小的方面。沙門（Śrāmaṇa）捨棄家財，拋棄妻子，不聽音樂，不看美色，可以說是謙讓到了極點。為什麼說他們違背了聖人的話，不符合孝道呢？豫讓吞炭漆身，聶政毀容自殘，伯姬蹈火而死，高行割鼻，君子認為他們是爲了勇敢而為道義而死，沒聽說有人譏諷他們毀壞自己的身體。沙門（Śrāmaṇa）剃除鬚髮，卻把他們比作這四個人，不是相差很遠嗎？
有人問：『福氣沒有比得上延續後代的，不孝沒有比得上沒有後代的。沙門（Śrāmaṇa）拋棄妻子，捨棄錢財，終身不娶，這難道不是違背了追求幸福和孝道的行為嗎？只是自討苦吃，沒有什麼特別之處；只是自我拯救，沒有什麼與衆不同之處。』牟子說：『長於左邊的，必定短於右邊；前面大的，必定後面窄。孟公綽做趙國、魏國的老臣就很優秀，卻不能做滕國、薛國的大夫。妻子和財物，是世俗的剩餘之物；清靜無為，是道的精妙之處。』老子說：『名聲與自身哪個更親近？自身與貨物哪個更重要？』又說：『考察夏商周三代的遺風，考察儒家和墨家的道術，誦讀詩書，修習禮節，崇尚仁義，重視清潔，鄉里人世代相傳，名譽遠揚，這是中等才能的人所做的，恬淡寡欲的人所不關心的。』所以前面有隋侯的寶珠，後面有兇猛的老虎，看見了也要跑開而不敢拿取，為什麼呢？因為先考慮性命，然後才考慮利益。許由在樹上築巢而居。
【English Translation】 English version This is unwise. Without benevolence and wisdom, how can one establish virtue? If virtue cannot be established, then one is like a stubborn and foolish person. How can one easily comment on this matter? Once upon a time, a person from Qi was crossing a river by boat, and his father fell into the water. His son waved his arms, grabbed his father's hair, and turned him upside down, allowing the water to flow out of his mouth, and his father was saved as a result. Grabbing the hair and turning him upside down is certainly an unfilial act. However, by saving his father's life in this way, if he had stood by with folded hands, following the conventional behavior of a filial son, his father's life would have been lost in the water. Confucius said, 'One can follow the right path with him, but one cannot use expediency with him.' This is what is meant by taking measures according to the circumstances. Moreover, the Classic of Filial Piety says, 'The former kings had the highest virtue and important principles.' Yet Taibo cut his hair short and tattooed his body, following the customs of Wu and Yue, violating the principle that one's body and hair are received from one's parents. However, Confucius praised him, and this can be said to be the highest virtue. Zhongni did not criticize him for cutting his hair short. From this, it can be seen that if one has great virtue, one need not be拘泥to small matters. The Śrāmaṇa (沙門) abandon family wealth, abandon wives, do not listen to music, and do not look at beautiful sights, which can be said to be the ultimate in humility. Why is it said that they violate the words of the sages and do not conform to filial piety? Yu Rang swallowed charcoal and painted his body, Nie Zheng disfigured himself, Bo Ji stepped into the fire and died, and Gao Xing cut off his nose. Gentlemen consider them to have died for bravery and righteousness, and it has not been heard that anyone ridiculed them for destroying their bodies. The Śrāmaṇa (沙門) shave their beards and hair, but they are compared to these four people, isn't that very different?
Someone asked, 'There is no greater blessing than continuing the lineage, and no greater unfilial act than having no descendants. The Śrāmaṇa (沙門) abandon their wives, abandon their wealth, and never marry for life. Isn't this violating the pursuit of happiness and filial piety? It is just self-inflicted suffering, with nothing special; it is just self-salvation, with nothing unique.' Mouzi said, 'What is long on the left must be short on the right; what is large in the front must be narrow in the back. Meng Gongchuo was excellent as an elder statesman in Zhao and Wei, but he could not be a minister in Teng and Xue. Wives and wealth are the surplus of the world; purity and non-action are the essence of the Dao.' Laozi said, 'Which is closer, fame or oneself? Which is more important, oneself or goods?' He also said, 'Examine the legacy of the Xia, Shang, and Zhou dynasties, examine the doctrines of Confucianism and Mohism, recite the scriptures, cultivate etiquette, uphold benevolence and righteousness, and value cleanliness. The villagers pass on their professions from generation to generation, and their reputation spreads far and wide. This is what people of average talent do, and what those who are content and desireless do not care about.' Therefore, if there is the pearl of Sui in front and a fierce tiger behind, one will run away and dare not take it. Why? Because one considers life first and then profit. Xu You built a nest in a tree and lived there.
木。夷齊餓首陽。聖孔稱其賢曰。求仁得仁者也。不聞譏其無後無貨也。沙門修道德。以易游世之樂反淑賢以貸妻子之歡。是不為奇孰與為奇。是不為異孰與為異哉。
問曰。黃帝垂衣裳制服飾。箕子陳洪範。貌為五事首。孔子作孝經。服為三德始。又曰。正其衣冠尊其瞻視。原憲雖貧不離華冠。子路遇難不忘結纓。今沙門剃頭髮被赤布。見人無跪起之禮儀。無盤旋之容正。何其違貌服之制。乖搢紳之飾也。牟子曰。老子云。上德不德。是以有德。下德不失德。是以無德。三皇之時。食肉衣皮巢居穴處。以崇質樸。豈復須章甫之冠。曲裘之飾哉。然其人稱有德而敦龐。正信而無為。沙門之行有似之矣。或曰。如子之言。則黃帝堯舜周孔之儔。棄而不足法也。牟子曰。夫見博則不迷。聽聰則不惑。堯舜周孔修世事也。佛與老子無為志也。仲尼棲棲七十餘國。許由聞禪洗耳于淵。君子之道。或出或處。或默或語。不溢其情。不淫其性。故其道為貴。在乎所用。何棄之有乎。
問曰。佛道言。人死當更復生。仆不信此言之審也。牟子曰。人臨死其家上屋呼之。死已復呼誰。或曰。呼其魂魄。牟子曰。神還則生。不還則神何之乎。曰成鬼神。牟子曰。是也。魂神固不滅矣。但身自朽爛耳。身譬如五穀之根葉。魂神
【現代漢語翻譯】 現代漢語譯本： 木（指隱士）。伯夷和叔齊餓死在首陽山。聖人孔子稱讚他們賢能，說：『這是求仁而得仁啊。』沒聽說有人譏諷他們沒有後代和財產。沙門（佛教出家人）修行道德，用以代替世俗的享樂，放棄美好的妻子兒女之愛。這如果還不算是奇異，那什麼才算是奇異呢？這如果還不算是特異，那什麼才算是特異呢？
有人問：黃帝制定了衣裳和服飾，箕子在《洪範》中將容貌列為五事之首。孔子作《孝經》，將服飾作為三德的開端。又說：『端正衣冠，尊重儀容。』原憲雖然貧窮，也不脫掉華麗的帽子；子路遇到危難，也不忘記繫好帽纓。如今沙門剃掉頭髮，披著紅色的布，見到人沒有跪拜的禮儀，沒有盤旋的容貌端正。這多麼違背了容貌服飾的制度，不符合士大夫的裝飾啊！牟子說：老子說：『上德不自以為有德，所以才是有德；下德總是要表現出有德，所以實際上是沒有德。』三皇時代，人們吃肉穿獸皮，住在樹上或洞穴里，崇尚質樸。哪裡還需要華麗的帽子和精美的服裝呢？然而人們稱讚他們有德而且敦厚，正信而且無為。沙門的修行與此相似。有人說：如果像您說的這樣，那麼黃帝、堯、舜、周公、孔子這些人，拋棄了也都不值得傚法了。牟子說：見識廣博就不會迷惑，聽得清楚就不會疑惑。堯、舜、周公、孔子是致力於治理世事的，佛和老子是追求無為的。孔子奔波於七十多個國家，許由聽到堯要禪讓帝位，就在河邊洗耳朵。君子的處世之道，或出仕，或隱居，或沉默，或說話，不放縱自己的情感，不沉溺於自己的本性。所以他們的道是可貴的，在於如何運用。有什麼可以拋棄的呢？
有人問：佛道說，人死後會再次轉生。我不相信這種說法是真實的。牟子說：人臨死的時候，家人會在屋頂上呼喚他，死後又呼喚誰呢？有人說：呼喚他的魂魄。牟子說：魂魄回來就活，不回來魂魄到哪裡去了呢？回答說：變成鬼神。牟子說：是這樣。魂神本來就不會滅亡，只是身體自己會腐爛罷了。身體就像五穀的根葉，魂神
【English Translation】 English version: Mu (referring to hermits). Boyi and Shuqi starved to death on Shouyang Mountain. The sage Confucius praised their virtue, saying, 'This is seeking benevolence and attaining benevolence.' It has not been heard that anyone criticized them for having no descendants or property. Shamen (Buddhist monks) cultivate morality to replace worldly pleasures, abandoning the love of virtuous wives and children. If this is not considered extraordinary, what is? If this is not considered unique, what is?
Someone asked: The Yellow Emperor established clothing and attire, and Jizi, in the 'Hong Fan,' placed appearance as the first of the five matters. Confucius, in the 'Classic of Filial Piety,' regarded attire as the beginning of the three virtues. It is also said: 'Correct one's attire and respect one's appearance.' Yuan Xian, though poor, did not remove his ornate hat; Zilu, in the face of danger, did not forget to tie his hat strings. Now, shamen shave their heads, wear red cloth, and show no kneeling or bowing etiquette when meeting people, nor do they have a proper demeanor. How much this violates the system of appearance and attire, and does not conform to the decorations of officials! Mouzi said: Laozi said: 'Superior virtue does not consider itself virtuous, therefore it is virtuous; inferior virtue always tries to show its virtue, therefore it is actually without virtue.' In the time of the Three Sovereigns, people ate meat and wore animal skins, living in trees or caves, valuing simplicity. Where was there a need for ornate hats and exquisite clothing? Yet people praised them for being virtuous and sincere, righteous and non-interfering. The practice of shamen is similar to this. Someone said: If it is as you say, then the likes of the Yellow Emperor, Yao, Shun, the Duke of Zhou, and Confucius, are discarded and not worth emulating. Mouzi said: Broad knowledge prevents confusion, and clear hearing prevents doubt. Yao, Shun, the Duke of Zhou, and Confucius were dedicated to governing worldly affairs, while Buddha and Laozi pursued non-action. Confucius traveled to over seventy countries, and Xu You washed his ears in the river upon hearing that Yao wanted to abdicate the throne to him. The way of the gentleman is to either serve or retire, to be silent or to speak, without indulging one's emotions or being addicted to one's nature. Therefore, their way is valuable, depending on how it is used. What is there to discard?
Someone asked: Buddhist teachings say that people will be reborn after death. I do not believe this statement is true. Mouzi said: When a person is dying, their family will call out to them on the roof; after death, who are they calling out to? Someone said: Calling out to their soul. Mouzi said: If the soul returns, they live; if it does not return, where does the soul go? The reply was: It becomes a ghost. Mouzi said: That is so. The soul originally does not perish, only the body decays. The body is like the roots and leaves of the five grains, the soul
如五穀之種實。根葉生必當死。種實豈有終已。得道身滅耳。老子曰。吾有大患。以吾有身也。若吾無身。吾有何患。又曰。功成名遂身退。天之道也。或曰。為道亦死。不為道亦死。有以異乎。牟子曰。所謂無一日之善。而問終身之譽者也。有道雖死神歸福堂。為惡既死神當其殃。愚夫闇于成事。賢智預于未萌。道與不道如金比草。禍之與福如白方黑。焉得不異。而言何易乎。
問曰。孔子云。未能事人。焉能事鬼。未知生焉知死。此聖人之所紀也。今佛家輒說生死之事鬼神之務。此殆非聖哲之語也。夫履道者當虛無淡泊歸志賀樸。何為乃道生死以亂志。說鬼神之餘事乎。牟子曰。若子之言。所謂見外而未識內者也。孔子疾。子路不問本末。以此抑之耳。孝經曰。為之宗廟以鬼享之。春秋祭祀以時思之。又曰。生事愛敬死事哀慼。豈不教人事鬼神知生死哉。周公為武王請命曰。旦多才多藝能事鬼神。夫何為也佛經所說生死之趣。非此[顓-而+(一/糸)]乎。老子曰。既知其子復守其母。沒身不殆。又曰。用其光復歸其明。無遺身殃。此道生死之所趣。吉兇之所住。至道之要。實貴寂寞。佛家豈好言乎。來問不得不對耳。鐘鼓豈有自鳴者。桴加而有聲矣。
問曰。孔子曰。夷狄之有君。不如諸夏之亡
【現代漢語翻譯】 現代漢語譯本：就像五穀的種子，生根發芽，最終必然會死亡。但種子難道就此終結了嗎？得道之人，身軀雖然滅亡，但精神不滅。老子說：『我最大的憂患，就是因為我有這個身體。如果我沒有身體，我還有什麼憂患呢？』又說：『功成名就之後，退隱歸真，這是天道的規律。』有人說：『修道也會死，不修道也會死，這有什麼區別呢？』牟子說：『這就像那些沒有一天行善，卻想得到終身讚譽的人一樣。』有道之人雖然死了，但神靈會歸於福堂；作惡之人死後，神靈會讓他遭受災殃。愚蠢的人只看到已經發生的事情，賢明的人卻能預見到尚未發生的徵兆。道與不道，就像金子和草一樣；禍與福，就像白色和黑色一樣。怎麼能說沒有區別，又怎麼能輕易地說一樣呢？ 有人問：『孔子說：『未能侍奉好人，怎麼能侍奉鬼呢？』『還不知道生的道理，怎麼知道死的道理呢？』這是聖人的教誨。現在佛家總是談論生死之事，鬼神之務，這恐怕不是聖哲所說的話吧？修道之人應當虛靜無為，清心寡慾，歸於淳樸。為什麼反而要談論生死來擾亂心志，說鬼神這些瑣事呢？』牟子說：『如果按照你所說的，那你是隻看到了表面，而沒有認識到內在。孔子生病的時候，子路不問事情的本末，孔子才這樣壓制他。』《孝經》上說：『為祖先建立宗廟，用鬼神來祭祀他們。』『春秋按時祭祀，表達對祖先的思念。』又說：『活著的時候要愛戴尊敬父母，去世后要哀痛悲傷。』這難道不是教人侍奉鬼神，瞭解生死嗎？周公為武王祈禱時說：『周公姬旦多才多藝，能夠侍奉鬼神。』這又是什麼意思呢？佛經所說的生死輪迴，難道不是這個意思嗎？老子說：『既已知道兒子，還要回過頭來守護母親，終身都不會有危險。』又說：『運用自身的光明，回覆到原有的光明，就不會留下禍患。』這才是探究生死的意義，吉兇的歸宿。至道的要旨，實在貴在清靜寂寞。佛家難道喜歡談論這些嗎？只是因為有人來問，不得不回答罷了。鐘鼓難道會自己鳴響嗎？是因為敲擊才會發出聲音啊。 有人問：『孔子說：『即使是夷狄有君主，也比不上諸夏沒有君主。』
【English Translation】 English version: Like the seeds of the five grains, once they sprout roots and leaves, they are destined to die. But does the seed simply end there? For those who attain the Dao (the Way, 道), although the body perishes, the spirit does not. Laozi (老子) said, 'My greatest affliction is that I have this body. If I had no body, what affliction would I have?' He also said, 'When功成名遂 (gōng chéng míng suì, merit is achieved and fame is accomplished), one should身退 (shēn tuì, retire from the world). This is the way of 天 (tiān, Heaven).' Someone asked, 'Practicing the Dao also leads to death, not practicing the Dao also leads to death. Is there any difference?' Mouzi (牟子) said, 'This is like those who have not done a single good deed and yet ask for lifelong praise.' Those who have the Dao, though they die, their spirits return to the halls of blessing; those who do evil, after death, their spirits will suffer calamity. Foolish people only see what has already happened, while wise people foresee what is about to happen. The Dao and not the Dao are like gold compared to grass; misfortune and fortune are like white compared to black. How can one say there is no difference, and how can one easily say they are the same? Someone asked, 'Confucius (孔子) said, 'If one cannot serve people well, how can one serve ghosts?' 'If one does not know about life, how can one know about death?' These are the teachings of the sages. Now, the Buddhists always talk about matters of life and death, and the affairs of ghosts and spirits. This is probably not what the sages would say. Those who practice the Dao should be虛無淡泊 (xū wú dàn bó, empty and detached), and歸志賀樸 (guī zhì hè pǔ, return to simplicity). Why then talk about life and death to disturb the mind, and speak of the trivial matters of ghosts and spirits?' Mouzi said, 'If you say so, then you only see the surface and do not understand the inner meaning. When Confucius was ill, Zilu (子路) did not ask about the beginning and the end of the matter, so Confucius suppressed him with these words.' The Classic of Filial Piety (孝經, Xiàojīng) says, 'Establish ancestral temples to offer sacrifices to the ghosts.' 'Offer sacrifices in spring and autumn to express thoughts of ancestors.' It also says, 'When alive, serve parents with love and respect; after death, mourn with sorrow.' Does this not teach people to serve ghosts and spirits, and to understand life and death? When the Duke of Zhou (周公) prayed for King Wu (武王), he said, 'Dan (旦, Duke of Zhou's name) is talented and skilled, and able to serve ghosts and spirits.' What does this mean? Are the cycles of life and death spoken of in the Buddhist scriptures not the same as this? Laozi said, 'Having known the son, return to guard the mother, and one will be safe throughout life.' He also said, 'Use its light to return to its brightness, and there will be no remaining calamity.' This is the pursuit of the meaning of life and death, and the abode of good fortune and misfortune. The essence of the ultimate Dao truly values tranquility and solitude. Do the Buddhists enjoy talking about these things? It is only because someone asks that they must answer. Do bells and drums ring on their own? It is because they are struck that they make a sound. Someone asked, 'Confucius said, 'Even if the barbarians have a ruler, it is not as good as the various Xia (諸夏, Chinese states) without a ruler.'
也。孟子譏陳相更學許行之術曰。吾聞用夏變夷。未聞用夷變夏者也。吾子弱冠學堯舜周孔之道。而今舍之更學夷狄之術。不已惑乎。牟子曰。此吾未解大道時之餘語耳。若子可謂見禮制之華。而闇道德之實。𨶳炬燭之明。未睹天庭之日也。孔子所言矯世法矣。孟軻所云疾專一耳。昔孔子欲居九夷。曰君子居之。何陋之有。及仲尼不容於魯衛。孟軻不用於齊梁。豈復仕于夷狄乎。禹出西羌而聖哲。瞽叟生舜而頑嚚。由余產狄國而霸秦。管蔡自河洛而流言。傳曰。北辰之星。在天之中。在人之北。以此觀之。漢地未必為天中也。佛經所說上下週極。含血之類物皆屬佛焉。是以吾復尊而學之。何為當含堯舜周孔之道。金玉不相傷。隋璧不相妨。謂人為惑。特自惑乎。
問曰。孔子稱。奢則不孫儉則固。與其不孫也寧固。御孫曰。儉者德之共。侈者惡之大也。今佛家以空財佈施為名。盡貨與人為貴。豈有福哉。牟子曰。彼一時也。此一時也。仲尼之言疾奢而無禮。御孫之論刺莊公之刻桶。非禁佈施也。舜耕歷山恩不及州里。太公屠牛惠不逮妻子。及其見用。恩流八荒惠施四海。饒財多貨貴其能與。貧困屢空貴其履道。許由不貪四海。伯夷不甘其國。虞卿捐萬戶之封。救窮人之急。各其志也。僖負羈以盤餐之惠。全其所
【現代漢語翻譯】 現代漢語譯本：牟子說：『孟子譏諷陳相改變學習許行之術，說：「我聽說用中原文化改變夷狄，沒聽說用夷狄文化改變中原文化的。您年輕時學習堯舜周孔的學說，現在拋棄它們而改變學習夷狄的學說，不是太迷惑了嗎？」』牟子說：『這只是我未理解大道時的余話罷了。您可謂只看到禮制的外表華麗，而沒看到道德的內在實質，只看到火炬蠟燭的光明，而沒看到天上的太陽啊。孔子所說的是爲了匡正世俗的法則，孟軻所說的是爲了斥責思想的偏執。』從前孔子想居住在九夷，說：『有君子居住，有什麼簡陋的呢？』等到孔子不被魯衛所容，孟軻不被齊梁所用，難道會再去夷狄那裡做官嗎？禹從西羌出生卻成為聖哲，瞽瞍生下舜卻頑固愚蠢。由余在狄國出生卻稱霸秦國，管蔡在河洛卻散佈流言。古書上說：『北辰星，在天的中央，在人的北方。』由此看來，漢地未必是天地的中央啊。佛經所說上下四方無所不及，所有有血氣的生物都屬於佛。因此我重新尊重並學習它。為什麼一定要包含堯舜周孔的學說呢？金玉不會互相傷害，隋珠美玉不會互相妨礙。說別人迷惑，是自己迷惑吧。 牟子說：有人問：『孔子說：「奢侈就會不遜順，節儉就會固陋。與其不遜順，寧可固陋。」御孫說：「節儉是德行的共同之處，奢侈是罪惡中最大的。」現在佛家以捨棄錢財佈施為名，把散盡家財給別人看作高尚，難道會有福報嗎？』牟子說：『那是一個時期的情況，這是一個時期的情況。孔子的話是斥責奢侈而無禮，御孫的言論是諷刺莊公制作粗陋的木桶，不是禁止佈施啊。舜在歷山耕種，恩惠不能到達州里，太公宰牛，恩惠不能施及妻子。等到他們被任用，恩澤流佈天下，恩惠施及四海。錢財多貨物多，可貴的是能夠施捨，貧困空乏，可貴的是能夠遵循正道。許由不貪圖天下的財富，伯夷不願享受國家的俸祿，虞卿捐棄萬戶的封地，救濟窮人的急難，各有各的志向啊。僖負羈憑藉一頓飯的恩惠，保全了他的性命。』
【English Translation】 English version: Mouzi said, 'Mencius ridiculed Chen Xiang for changing to study the techniques of Xu Xing, saying, "I have heard of using Xia (Chinese culture) to transform Yi (barbarians), but I have never heard of using Yi to transform Xia. You, in your youth, studied the doctrines of Yao, Shun, Zhou, and Confucius, but now you abandon them and change to study the doctrines of the Yi. Isn't that too confused?"' Mouzi said, 'These are just leftover words from when I did not understand the Great Dao. You can be said to see only the splendor of ritual and law, but not the substance of morality, only the light of torches and candles, but not the sun in the heavenly court.' What Confucius said was to rectify the laws of the world, and what Mencius said was to denounce one-sidedness. In the past, Confucius wanted to live among the Nine Yi, saying, 'If a gentleman lives there, what is there to be ashamed of?' When Confucius was not tolerated in Lu and Wei, and Mencius was not employed in Qi and Liang, would they then go to serve among the Yi? Yu was born in Xiqiang (Western Qiang) but became a sage, and Gousou (Gǔsǒu) gave birth to Shun but was stubborn and foolish. You Yu was born in the Di state but dominated Qin, and Guan and Cai spread rumors from Heluo. The ancient book says, 'The North Star is in the center of the sky and to the north of people.' From this perspective, the Han land is not necessarily the center of heaven and earth. The Buddhist scriptures say that everything above and below is all-encompassing, and all creatures with blood belong to the Buddha. Therefore, I respect and learn from it again. Why must it contain the doctrines of Yao, Shun, Zhou, and Confucius? Gold and jade do not harm each other, and the Sui pearl (Suí Zhū) and beautiful jade do not hinder each other. To call others confused is to confuse oneself.' Mouzi said: Someone asked, 'Confucius said, "Extravagance leads to insubordination, and frugality leads to rigidity. Rather than being insubordinate, it is better to be rigid." Yu Sun said, "Frugality is the common ground of virtue, and extravagance is the greatest of evils." Now, Buddhist families are known for giving up wealth and giving alms, and they regard giving away all their possessions to others as noble. Will there be blessings?' Mouzi said, 'That was one time, and this is another time. Confucius's words were to denounce extravagance without propriety, and Yu Sun's remarks were to satirize Duke Zhuang's making crude wooden buckets, not to prohibit almsgiving. Shun tilled the fields at Mount Li, and his kindness did not reach the states and villages. Taigong slaughtered cattle, and his kindness did not extend to his wife and children. When they were employed, their grace flowed throughout the world, and their kindness extended to the four seas. Having much wealth and goods is valued for being able to give, and being poor and empty is valued for being able to follow the right path. Xu You did not covet the wealth of the world, Boyi did not want to enjoy the俸祿 of the country, and Yu Qing gave up the fief of ten thousand households to relieve the urgent needs of the poor. Each had his own aspirations. Xi Fu Ji preserved his life with the kindness of a meal.'
居之閭。宣孟以一飯之故。活其不貲之軀。陰施出于不意。陽報皎如白日。況傾家財發善意。其功德巍巍如嵩泰。悠悠如江海矣。懷善者應之以祚。挾惡者報之以殃。未有種稻而得麥。施禍而獲福者也。
問曰。人之處世。莫不好富貴而惡貧賤。樂歡逸而憚勞倦。黃帝養性以五肴為上。孔子食不厭精鲙不厭細。今沙門被赤布。日一食閉六情自畢於世。若茲何聊之有。牟子曰。富與貴是人之所欲。不以其道得之不處也。貧與賤是人之所惡。不以其道得之不去也。老子曰。五色令人目盲。五音令人耳聾。五味令人口爽。馳騁畋獵令人心發狂。難得之貨令人行妨。聖人為腹不為目。此言豈虛哉。柳下惠不以三公之位易其介。段干木不以其身易魏文之富。許由巢父棲木而居。自謂安於帝宇。夷齊餓于首陽。自謂飽于文武。蓋各得其志而已。何不聊之有乎。
問曰。若佛經深妙靡麗。子胡不談之於朝廷。論之於君父。修之於閨門。接之於朋友。何復學經傳讀諸子乎。牟子曰。子未達其源而問其流也。夫陳俎豆于壘門。建旌旗于朝堂。衣狐裘以當蕤賓。被絺绤以御黃鐘。非不麗也。乖其處非其時也。故持孔子之術入商鞅之門。赍孟軻之說詣蘇張之庭。功無分寸過有丈尺矣。老子曰。上士聞道勤而行之。中士聞道若存若
【現代漢語翻譯】 現代漢語譯本： 居住在里巷之中。宣孟因為一頓飯的緣故，救活了他價值連城的生命。暗中的施捨出於意料之外，公開的回報像白日一樣明亮。更何況傾盡家財發出善意，那功德巍峨如嵩山泰山，悠長如長江大海啊。心懷善良的人會得到福報，心懷邪惡的人會遭到災殃。沒有播種稻子而收穫麥子的，也沒有施行災禍而獲得幸福的。
有人問道：人在世上，沒有不喜歡富貴而厭惡貧賤的，沒有喜歡安逸享樂而害怕勞累辛苦的。黃帝用五種美味佳餚來滋養身性作為上等的方法，孔子吃飯要精細，魚肉要切得細。如今沙門穿著粗布衣服，每天只吃一頓飯，封閉六根，自己了結一生。像這樣有什麼樂趣呢？牟子回答說：富貴是人人都想要的，但不用正當的方法得到它，君子是不接受的；貧賤是人人都厭惡的，但不用正當的方法擺脫它，君子是不逃避的。老子說：五色使人眼睛昏花，五音使人耳朵失聰，五味使人口感麻木，縱情馳騁打獵使人心狂放，稀有的財物使人的行為產生邪念。聖人爲了滿足肚子而不是爲了滿足眼睛。這些話難道是虛假的嗎？柳下惠不因為三公的高位改變他的節操，段干木不因為自身改變魏文侯的富貴。許由、巢父住在樹上，自認為比住在帝王的宮宇還要安穩；伯夷、叔齊餓死在首陽山，自認為比享受文王武王的俸祿還要飽足。大概是各自實現了自己的志向罷了，有什麼不快樂的呢？
有人問道：如果佛經深奧玄妙又華麗，您為什麼不在朝廷上談論它，在君王父親面前闡述它，在內室中修行它，與朋友交往時傳播它，卻反而去學習儒家經典，閱讀諸子百家的著作呢？牟子回答說：您沒有了解源頭卻來問支流啊。把祭祀用的禮器陳列在簡陋的房屋門口，在朝堂上樹立旗幟，穿著狐皮裘來適應蕤賓的音律，穿著粗葛布來抵禦黃鐘的音律，不是不華麗，而是不合時宜，不合場合啊。所以，拿著孔子的學說進入商鞅的門庭，帶著孟軻的理論去拜訪蘇秦張儀的住所，沒有絲毫的功勞，反而有過錯。老子說：上士聽了道，就勤奮地去實行它；中士聽了道，好像信又好像不信。
【English Translation】 English version: He lived in the lanes. Xuan Meng, because of a single meal, saved his priceless life. The secret act of kindness was unexpected, and the public reward was as bright as the sun. Moreover, to give away one's entire fortune with good intentions, the merit is as towering as Mount Song and Mount Tai, and as vast as the Yangtze River and the sea. Those who harbor goodness will be rewarded with blessings, and those who harbor evil will be repaid with misfortune. There is no such thing as sowing rice and harvesting wheat, or inflicting disaster and obtaining happiness.
Someone asked: 'In this world, no one does not love wealth and despise poverty, no one does not love pleasure and fear toil. The Yellow Emperor considered nourishing the body with five delicacies as the highest method, and Confucius ate only the finest rice and the most finely sliced fish. Now, the Shramanas wear coarse cloth, eat only one meal a day, and close off the six senses, ending their lives in this way. What joy is there in this?' Mouzi replied: 'Wealth and honor are what people desire, but a gentleman does not accept them if they are not obtained through the proper way; poverty and lowliness are what people despise, but a gentleman does not avoid them if they cannot be escaped through the proper way. Laozi said: 'Five colors blind the eye, five sounds deafen the ear, five flavors dull the palate, galloping and hunting drive the mind mad, and rare goods lead to wrongdoing.' The sage cares for the belly, not the eye. Are these words false? Liu Xiahui would not exchange his integrity for the position of the Three Dukes, and Duan Ganmu would not exchange himself for the wealth of Marquis Wen of Wei. Xu You and Chao Fu lived in trees, considering themselves more at ease than living in the emperor's palace; Boyi and Shuqi starved to death on Shouyang Mountain, considering themselves more satisfied than enjoying the emoluments of King Wen and King Wu. They each achieved their own aspirations, so what is there to be unhappy about?'
Someone asked: 'If the Buddhist scriptures are profound, subtle, and beautiful, why do you not discuss them in the court, expound them to the ruler and father, cultivate them in the inner chambers, and share them with friends, but instead study Confucian classics and read the works of the various philosophers?' Mouzi replied: 'You have not understood the source but ask about the branches. To display sacrificial vessels at the gate of a humble house, to erect banners in the court, to wear fox fur to match the Ruibin musical note, and to wear coarse linen to resist the Huangzhong musical note, is not that they are not beautiful, but that they are out of place and out of time. Therefore, to take the teachings of Confucius into the gate of Shang Yang, to bring the theories of Mencius to visit the residences of Su Qin and Zhang Yi, there will be no merit but only faults. Laozi said: 'The superior man, upon hearing the Dao, diligently practices it; the average man, upon hearing the Dao, seems to believe and seems not to believe.'
亡。下士聞道而大笑之。吾懼大笑。故不為談也。渴不必待江河而飲。井泉之水何所不飽。是以復治經傳耳。問曰。老子云。智者不言。言者不智。又曰。大辯若訥大巧若拙。君子恥其言過行。設沙門有至道。奚不坐而行之。何復談是非論曲直乎。仆以為此德行之賤也。牟子曰。來春當大饑今秋不食。黃鐘應寒蕤賓重裘。備預雖早不免於愚。老子所云。謂得道者耳。未得道者何知之有乎。大道一言而天下悅。豈非大辨。老子不云何。功遂身退。天之道也。身既退矣。又何言哉。今之沙門未及得道。何得不言。老氏亦猶言也。如其無言五千何述焉。若知而不言可也。既不能知。又不能言愚人也。故能言不能行。國之師也。能行不能言。國之用也。能行能言。國之寶也。三品各有所施。何德之賤乎。唯不能言。又不能行。是賤也。
問曰。如子之言。徒當學辨達修言論。豈復治情性履道德乎。牟子曰。何難悟之甚乎。夫言語談論各有時也。蘧瑗曰。國有道則直。國無道則卷而懷之。甯武子曰。國有道則智。國無道則愚。孔子曰。可與言而不與言失人。不可與言而與言失言。故智愚自有時。談論各有意。何為當言論而不行哉。
問曰。云佛道至尊至快無為淡泊。世人學士多譏毀之。云其辭說廓落難用虛無難信何
【現代漢語翻譯】 現代漢語譯本：下士聽聞正道就大聲嘲笑。我害怕被嘲笑，所以不與他們談論。口渴的人不一定非要等到江河才能喝水，井裡的水也能讓人飽足。因此我才重新研究經書和傳記。有人問：老子說，『有智慧的人不說話，說話的人沒有智慧。』又說，『最雄辯的好像不善於說話，最靈巧的好像很笨拙。』君子以說的話超過實際行動為恥。假設沙門（指佛教修行者）有最高的道，為什麼不坐著就行道，還要談論是非曲直呢？我認為這是德行低下的表現。牟子說：來年春天將要大饑荒，現在秋天就不吃飯嗎？黃鐘（古代樂律）應和寒冷，蕤賓（古代樂律）需要穿厚厚的皮襖。提前準備雖然早，但也不能免於被認為是愚蠢。老子所說的，是指得道的人。沒有得道的人知道什麼呢？大道一言就能讓天下人喜悅，難道不是最雄辯的嗎？老子不是說過嗎？功成身退，這是自然的規律。既然已經退隱了，又說什麼呢？現在的沙門還沒有得道，為什麼不能說話？老子也說過話啊，如果他什麼都不說，那五千字的《道德經》是怎麼寫出來的呢？如果知道而不說，還可以。既不知道，又不能說，那就是愚蠢的人。所以，能說不能做，是國家的老師；能做不能說，是國家所用的人；能說又能做，是國家的寶貝。三種人各有用途，哪裡是德行低下的表現呢？只有既不能說，又不能做，才是低下的。 有人問：像您說的，只是應該學習辯論，修飾言辭，難道就不應該修養情性，履行道德嗎？牟子說：為什麼這麼難以領悟呢？言語談論各有其時。蘧瑗（春秋時期衛國大夫）說：國家政治清明就直言，國家政治黑暗就退隱不言。甯武子（春秋時期衛國大夫）說：國家政治清明就表現出智慧，國家政治黑暗就裝傻。孔子說：可以和他談論卻不和他談論，這是錯失了人才；不可以和他談論卻和他談論，這是說錯了話。所以，聰明和愚笨各有其時，談論各有其意。為什麼要只說不做呢？ 有人問：聽說佛道至高無上，至樂無為，清靜淡泊。世上的讀書人大多譏諷譭謗它，說它的言辭空洞不切實際，虛無縹緲難以置信，為什麼呢？
【English Translation】 English version: Inferior scholars laugh loudly when they hear the Dao (the Way, the Truth). I fear being laughed at, so I don't discuss it with them. A thirsty person doesn't necessarily have to wait for the Yangtze River to drink; water from a well can also satisfy. Therefore, I am revisiting the scriptures and commentaries. Someone asked: Laozi (Lao Tzu) said, 'The wise do not speak; those who speak are not wise.' He also said, 'Great eloquence seems like stammering, great skill seems like clumsiness.' A gentleman is ashamed of his words exceeding his actions. If the Shamen (Buddhist practitioners) possess the ultimate Dao, why don't they practice it by sitting silently, instead of discussing right and wrong? I believe this is a sign of low virtue. Mouzi (the author) said: Should we not eat this autumn because there will be a great famine next spring? Should the Huangzhong (a musical note) not respond to the cold, and the Ruibin (a musical note) not require thick furs? Preparing early, though it may seem foolish, is still necessary. What Laozi spoke of refers to those who have attained the Dao. What do those who have not attained the Dao know? A single word of the Great Dao can bring joy to the world; isn't that the greatest eloquence? Didn't Laozi also say: 'Retire after accomplishing merit; this is the way of Heaven.' Since one has already retired, what is there to say? The Shamen of today have not yet attained the Dao, so why shouldn't they speak? Laozi also spoke; if he had said nothing, how would the five thousand characters of the Daodejing (Tao Te Ching) have been written? It is acceptable to know and not speak. But to neither know nor speak is foolish. Therefore, to be able to speak but not act is to be a teacher of the nation; to be able to act but not speak is to be useful to the nation; to be able to both act and speak is to be a treasure of the nation. Each of these three types has its use; how can this be considered low virtue? Only those who can neither speak nor act are truly base. Someone asked: According to your words, should we only learn to debate and refine our speech? Shouldn't we also cultivate our character and practice morality? Mouzi said: Why is it so difficult to understand? Speech and discussion each have their proper time. Qu Yuan (a minister of the State of Chu during the Spring and Autumn period) said: 'When the state is well-governed, speak directly; when the state is poorly governed, withdraw and remain silent.' Ning Wuzi (a minister of the State of Wei during the Spring and Autumn period) said: 'When the state is well-governed, be wise; when the state is poorly governed, feign ignorance.' Confucius said: 'To fail to speak to someone who can be spoken to is to lose a person; to speak to someone who cannot be spoken to is to waste words.' Therefore, wisdom and foolishness each have their time, and discussions each have their purpose. Why should we only speak and not act? Someone asked: It is said that the Buddha's Dao is supreme, blissful, non-active, and tranquil. Yet, many scholars in the world ridicule and slander it, saying that its words are empty and impractical, and its concepts of emptiness are difficult to believe. Why is this so?
也。牟子曰。至味不合于眾口。大音不比于眾耳。作咸池設大童發簫韶詠九成。莫之和也。張鄭衛之弦。歌時俗之音。必不期而柎手也。故宋玉云。客歌于郢為下俚之曲。和者千人。引商激角。眾莫之應。此皆悅邪聲不曉于大度者也。韓非以管窺之見而謗堯舜。接輿以毛厘之分而刺仲尼。皆耽小而忽大者也。夫聞清商而謂之角。非彈弦之過。聽者之不聰矣。見和璧而名之石。非璧之賤也。視者之不明矣。神蛇能斷而復續。不能使人不斷也。靈龜發夢于宋元。不能免豫且之網。大道無為非俗所見。不為譽者貴。不為毀者賤。用不用自天也。行不行乃時也。信不信其命也。
問曰。吾子以經傳理佛之說。其辭富而義顯。其文熾而說美。得無非真誠是子之辯也。牟子曰。吾非辯也。見博故不惑耳。問曰。見博其有術乎。牟子曰。由佛經也。吾未解佛經之時。惑甚於子。雖誦五經適以為華未成實矣。吾既睹佛經之說。覽老子之要。守恬淡之性。觀無為之行。還視世事猶臨天井而窺溪谷。登嵩岱而見丘垤矣。五經則五味。佛道則五穀矣。吾自聞道以來。如開云見白日。炬火入冥室焉。
問曰。子以經傳之辭華麗之說。褒讚佛行稱譽其德。高者陵青雲。廣者逾地圻。得無逾其本過其實乎。而仆譏刺頗得疹中而其病也。
【現代漢語翻譯】 現代漢語譯本： 牟子說：『最好的味道不適合大眾的口味，最美的音樂不合于大眾的耳朵。演奏咸池的樂曲，設定大童的樂舞，演奏簫韶的音樂，歌唱九成的樂章，沒有人能和諧地應和。演奏張、鄭、衛的絃樂，歌唱世俗的音樂，一定不用期待就能得到人們的讚賞。』所以宋玉說：『客人在郢都歌唱下里巴人的曲子，應和的人有上千人；演奏高雅的商角之音，眾人沒有應和的。』這些都是喜歡邪惡的聲音而不懂得大道的人。韓非用管中窺豹的見識來誹謗堯舜，接輿用細微的差別來指責仲尼，都是沉溺於小處而忽略大處的人。聽到清商的樂聲卻說它是角音，不是彈奏絃樂的過錯，而是聽的人不聰明。見到和氏璧卻把它叫做石頭，不是和氏璧低賤，而是看的人不明智。神蛇能夠斷了之後又接續，不能使人不斷裂；靈龜在宋元託夢，不能免除豫且的網。大道無為，不是世俗所能理解的，不因為讚譽而高貴，不因為詆譭而低賤。是否被任用，是天意；是否行動，是時機；是否被信任，是命運。
有人問：『您用經書典籍來闡述佛的學說，文辭豐富而意義顯明，文采華麗而論述優美，恐怕不是真誠而是您的辯論技巧吧？』牟子說：『我不是在辯論，因為見識廣博所以不迷惑罷了。』有人問：『見識廣博有什麼方法嗎？』牟子說：『通過佛經。我沒有理解佛經的時候，迷惑比您還嚴重，即使誦讀五經，也只是當作華麗的裝飾，沒有成為實際的果實。我自從讀了佛經的學說，瀏覽了老子的要旨，堅守恬淡的本性，觀察無為的行為，回頭看世俗的事情，就像站在天井邊觀看溪谷，登上嵩山、泰山觀看小土堆一樣。五經就像五味，佛道就像五穀。我自從聽聞大道以來，就像撥開雲霧見到太陽，點燃火炬進入黑暗的房間一樣。』
有人問：『您用經書典籍華麗的辭藻，讚美佛陀的行為，稱頌他的德行，說他的高尚超過青雲，他的廣闊超過大地，恐怕是超過了原本的事實吧？而我批評指責，或許能擊中要害，指出他的弊病。』
【English Translation】 English version: Mouzi said, 'The finest flavors do not suit the common palate, and the greatest music does not appeal to common ears. Performing the Xianchi music, setting up the Datong dance, playing the Xiaoshao music, and singing the Jiucheng chapters, no one can harmoniously respond.' Therefore, Song Yu said, 'A guest singing a folk song of the lower class in Yingdu, thousands of people echoed; playing elegant Shang and Jiao tones, no one responded.' These are all people who enjoy evil sounds and do not understand the great way. Han Fei used a narrow view from a pipe to slander Yao and Shun, and Jieyu used minute differences to criticize Zhongni. They are all indulging in the small and neglecting the great. Hearing the sound of Qing Shang and calling it Jiao, it is not the fault of playing the strings, but the listener is not clever. Seeing the He Shi Bi (Jade disc of He) and calling it a stone, it is not that the He Shi Bi is cheap, but the viewer is not wise. A divine snake can be cut and then reconnected, but it cannot prevent people from cutting it; a spiritual turtle gives dreams in Song and Yuan, but it cannot escape Yuqie's net. The Great Dao (Great Way) is inaction, not understood by the common people, not noble because of praise, not cheap because of slander. Whether to be employed is up to Heaven; whether to act is up to the time; whether to be trusted is up to fate.
Someone asked, 'You use scriptures and classics to explain the Buddha's teachings, with rich words and clear meanings, ornate writing and beautiful arguments. I'm afraid it's not sincerity but your debating skills?' Mouzi said, 'I am not debating, but because of broad knowledge, I am not confused.' Someone asked, 'Is there a method for broad knowledge?' Mouzi said, 'Through the Buddhist scriptures. When I did not understand the Buddhist scriptures, I was more confused than you. Even if I recited the Five Classics, I only regarded them as ornate decorations, not becoming actual fruits. Since I read the doctrines of the Buddhist scriptures, browsed the essentials of Laozi, adhered to a tranquil nature, and observed the actions of non-action, looking back at worldly affairs is like standing by a well and watching a stream, climbing Mount Song (Mount Song) and Mount Tai (Mount Tai) and seeing small mounds. The Five Classics are like five flavors, and the Buddhist path is like five grains. Since I heard the Dao (Way), it is like opening the clouds and seeing the sun, lighting a torch and entering a dark room.'
Someone asked, 'You use ornate words from scriptures and classics to praise the Buddha's actions, commend his virtues, saying that his nobility exceeds the blue clouds, and his breadth exceeds the earth. I am afraid it exceeds the original facts? And my criticisms and accusations may hit the nail on the head and point out his shortcomings.'
牟子曰。吁吾之所褒。猶以塵埃附嵩岱。收朝露投江海。子之所謗。猶握瓢觚欲減江海。操耕耒欲損崑崙。側一拳以翳日光。舉土塊以塞河沖。吾所褒不能使佛高。子之毀不能令其下也。
論曰。牟子理惑三十有七篇。梁僧祐律師載之宏明集。可謂所從來遠矣。觀其崇德辨惑閑邪禦侮。發揮大教之耿光。蓋閎覽博物之君子也。當是時。吾佛法源濫觴之初。凡西域沙門至中國者。由騰蘭而下不過十人。所新出經三百餘卷。俱小乘教。若微妙大乘諸經。皆所未至。牟子乃能玄鑒穎悟契佛心宗。得法味若是之深。比夫漢末禰衡陳元龍孔北海諸公。虛負奇資終於不聞道。不過為一俗士而死矣。然則牟子賢矣哉。惜其書不能備載。聊取二十篇輔成通論。大抵世之惑也者。雖世尊在世。尚莫能無。矧今去聖逾二千載。欲天下之廓廓皆正信。其可得哉。雖然是書正不可不以垂世也。
(十一) 漢書西域傳。史官范曄論曰。西域風土之載前史未聞也。張騫懷致遠之略。班超奮封侯之志。終能立功西遐羈服外域。自兵威之所肅服。財賂之所懷誘。莫不獻方奇納愛質。露頂肘行東向而朝天子。故設戊巳之官分任其事。建都護之帥總領其權。其後甘英乃抵條支。而歷安息臨海以望大秦。拒五門陽關四萬餘裡。靡不周盡焉。若其
【現代漢語翻譯】 現代漢語譯本：牟子說：『唉，我讚美佛，就像用塵土附著在嵩山、泰山上，收集早晨的露水投入長江、大海中一樣。您誹謗佛，就像拿著瓢想減少長江、大海的水，拿著耕地的犁想削減崑崙山一樣。用一個拳頭遮擋陽光，用一塊土堵塞河流的衝擊。我讚美不能使佛更高大，您誹謗也不能使佛更低下。』 論曰：《牟子理惑》有三十七篇，梁朝僧祐律師將其收錄在《弘明集》中，可見其淵源流長。觀其崇尚道德、辨析疑惑、防範邪說、抵禦外侮，發揮佛教的光輝，實在是博覽群書的君子。當時，佛教傳入中國之初，從西域來的沙門（shamen，佛教出家修行者）從騰蘭（Teng Lan，人名）以下不過十人，新翻譯出來的經典三百多卷，都是小乘教義。像微妙的大乘經典，都還沒有傳到。牟子卻能玄妙地領悟，契合佛陀的心宗，得到如此深刻的佛法滋味。相比漢朝末年的禰衡（Mi Heng，人名）、陳元龍（Chen Yuanlong，人名）、孔北海（Kong Beihai，人名）等人，空有奇才卻始終沒有聞道，不過是作為普通的世俗之人而死去罷了。那麼，牟子真是賢能啊！可惜他的書不能全部收錄，姑且選取二十篇來輔助完成通論。大抵世上的迷惑，即使世尊（Shizun，對佛的尊稱）在世，尚且不能完全消除。更何況現在距離聖人已經過去兩千多年，想要天下所有人都廓然開朗，具有正信，怎麼可能呢？雖然如此，這本書實在不能不流傳於世啊。 （十一）《漢書·西域傳》中，史官范曄（Fan Ye，人名）評論說：『關於西域的風土人情的記載，以前的史書中沒有記載。張騫（Zhang Qian，人名）懷有開闢遠方的謀略，班超（Ban Chao，人名）奮發有封侯的志向，最終能夠在西邊建立功業，羈縻降服外域。自從兵威所震懾，財物所引誘，沒有不獻上地方特產，進貢珍奇異物，光著頭，彎著胳膊，面向東方朝拜天子的。所以設定戊己校尉（Wuji Xiaowei，官名）分管其事，建立都護（Duhu，官名）統領其權力。其後甘英（Gan Ying，人名）到達條支（Tiaozhi，古國名），經過安息（Anxi，古國名），臨近海邊，遙望大秦（Daqin，古國名）。距離玉門關（Yumen Guan，地名）、陽關（Yang Guan，地名）四萬多里，沒有不走遍的。』如果他們的...
【English Translation】 English version: Mouzi said, 'Alas, my praise of Buddha is like attaching dust to Mount Song and Mount Tai, collecting morning dew and throwing it into the Yangtze River and the sea. Your slander of Buddha is like holding a gourd to reduce the water of the Yangtze River and the sea, wielding a plow to diminish Mount Kunlun. Obscuring the sunlight with a fist, blocking the river's current with a clod of earth. My praise cannot make Buddha higher, and your slander cannot make him lower.' Commentary: The 'Mouzi Lihuo' has thirty-seven chapters, which the Vinaya Master Sengyou of the Liang Dynasty included in the 'Hongming Ji', showing its distant origins. Observing its emphasis on virtue, discerning doubts, guarding against heresies, and resisting foreign insults, and its elucidation of the great teachings of Buddhism, it is truly the work of a learned gentleman. At that time, Buddhism was just beginning to spread in China. The shamen (Buddhist monks) from the Western Regions, from Teng Lan (personal name) downwards, were no more than ten people. The newly translated scriptures, over three hundred volumes, were all of the Hinayana teachings. The subtle Mahayana scriptures had not yet arrived. Mouzi was able to understand profoundly, aligning with the Buddha's mind and teachings, and attaining such a deep taste of the Dharma. Compared to figures like Mi Heng (personal name), Chen Yuanlong (personal name), and Kong Beihai (personal name) at the end of the Han Dynasty, who possessed extraordinary talents but ultimately did not hear the Way, and died as ordinary worldly people, Mouzi was truly virtuous! It is a pity that his book cannot be fully included; I will take twenty chapters to supplement the general discussion. Generally speaking, worldly delusions cannot be completely eliminated even when the Shizun (Buddha) was alive. Moreover, now that more than two thousand years have passed since the time of the sages, how can we expect everyone in the world to be enlightened and have correct faith? Nevertheless, this book must be passed down to future generations. (11) In the 'Book of Han, Records of the Western Regions', the historian Fan Ye (personal name) commented: 'The records of the customs and conditions of the Western Regions were not mentioned in previous historical books. Zhang Qian (personal name) cherished the strategy of opening up distant lands, and Ban Chao (personal name) aspired to be enfeoffed as a marquis. They were ultimately able to establish achievements in the west, and to subjugate foreign lands. Since they were awed by military might and enticed by wealth, they all offered local products, presented rare and precious items, bared their heads, bent their arms, and faced east to pay homage to the Son of Heaven. Therefore, the Wuji Xiaowei (official title) were established to manage their affairs, and the Duhu (official title) was established to oversee their power. Later, Gan Ying (personal name) reached Tiaozhi (ancient country name), passed through Anxi (ancient country name), approached the sea, and looked towards Daqin (ancient country name). He traveled more than 40,000 li from Yumen Guan (place name) and Yang Guan (place name), without missing a single place.' If their...
境俗性習之優薄。產載物類之區品。川河障嶺之基源。氣節涼暑之通隔。梯山棧谷繩行沙渡之道。身熱首痛風災鬼難之域。莫不備寫情形審求根實。至於佛道神化。興自身毒。而二漢方誌莫有稱焉。張騫但著地多暑濕乘象而戰。班超雖列其奉浮圖不殺伐。而精文善法導達之功。靡所傳述。予聞之說也。其國則殷乎中土。玉燭和氣靈聖之所降集。賢懿之所挺生。神蹟詭異則理絕人區。感驗明顯則事出天外。而騫超無聞者。豈非道秘往運數開叔葉乎。不然何誣異之甚也。漢自楚王英始盛齋戒之祀。桓帝又修華蓋之飾。將微義未譯而但神明之耶。詳其清心釋累之訓。空有兼遣之宗。道書之流也。且好仁惡殺蠲救崇善。所以賢達君子多愛其法焉。然好大不經奇譎無已。雖鄒衍談夭之辯。莊周蝸角之論。尚未足以概其萬一。又精靈起滅因報相尋。若曉而昧者。故通人多惑焉。蓋導俗無方適物異會。取諸同歸措夫疑說。則大道通矣。曄字蔚宗。生晉末仕于宋。凡史籍議論釋氏。自曄而始。
(十二) 袁宏漢紀曰。永平十一年。浮屠者佛也。西域天竺有佛道焉。佛者漢言覺。將覺悟群生也。其教以修善慈心為主。不殺生專務清凈。其精者號為沙門漢言息心。蓋息意去欲而歸於無為也。又以為人死精神不滅。隨復受形。生時所
【現代漢語翻譯】 現代漢語譯本：各地風俗習慣有好有壞，不同地區出產的物產種類也各不相同。河流山嶺是地理的基礎，氣候的寒冷與炎熱相互交替。攀登高山，穿過棧道山谷，用繩索過河，在沙漠中行走，以及身患疾病、頭痛腦熱、遭遇風災鬼難的地方，無不詳細記錄當地的情況，審慎地探求其根本原因。至於佛道的神奇教化，興起于身毒（India），而《前漢書》和《後漢書》的方誌中卻沒有記載。張騫只是記載當地多暑濕，人們騎著大象作戰。班超雖然記載了當地人信奉浮圖（Buddha），不殺戮，但是對於佛經的精妙和佛法的教化引導，卻沒有傳述。我聽人說，那個國家（指印度）的文化繁榮程度可以和中土（中國）相比，是玉燭和氣、靈聖降臨、賢德之人誕生的所在。那裡的神蹟詭異超出了人類所能理解的範圍，感應和驗證非常明顯，超出了常理。而張騫和班超卻對此一無所知，難道不是因為佛法在過去的時運中是隱秘的，而在衰微的時代才開始顯現嗎？不然，為什麼會有如此大的謬誤呢？漢朝從楚王劉英開始盛行齋戒祭祀，漢桓帝又修飾華蓋來祭祀神佛，這或許是因為對佛法的理解還很淺顯，只是將其視為一種神明。詳細考察佛教清心寡慾、解除煩惱的教義，以及空有兩方面都不執著的宗旨，其實與道家的思想有相通之處。而且佛教提倡仁愛、厭惡殺戮、救濟貧困、崇尚善良，因此很多賢達的君子都喜愛這種教法。然而，佛教的說法過於宏大而不切實際，充滿了奇異的說法，即使是鄒衍關於天道的辯論，莊周關於蝸牛角的爭論，也不足以概括佛教說法的萬分之一。而且，佛教認為精靈會不斷產生和滅亡，因果報應會不斷循環，這種說法讓人覺得好像明白又好像不明白，所以很多通達的人也會感到迷惑。大概是因為教化民眾的方法沒有固定不變的，適應不同的事物會有不同的理解，如果能採取殊途同歸的態度，消除人們的疑惑，那麼就能領悟到大道了。曄，字蔚宗，生於晉朝末年，在宋朝做官。關於史書典籍中對佛教的議論，是從謝蔚宗開始的。 袁宏的《後漢紀》中記載：永平十一年，浮屠（Buddha）就是佛。西域的天竺（India）有佛道。佛，用漢朝的話來說就是『覺』，意思是覺悟眾生。佛教的教義以修行善行和慈悲心為主，不殺生，專心致力於清凈。其中精進修行的人被稱為沙門（Sramana），用漢朝的話來說就是『息心』，意思是止息意念，去除慾望，歸於無為。佛教還認為人死後精神不會消滅，會再次受生，根據生前所作的善惡而決定來世的果報。
【English Translation】 English version: The customs and habits of different regions vary in quality, and the types of products produced in different areas are also different. Rivers and mountains are the foundation of geography, and the cold and heat of the climate alternate. Climbing high mountains, passing through plank roads and valleys, crossing rivers with ropes, walking in the desert, and places where people suffer from diseases, headaches, wind disasters, and demonic troubles, all record the local conditions in detail and carefully explore their root causes. As for the magical teachings of Buddhism and Taoism, which originated in Śinḍu (India), there is no record of them in the local chronicles of the Former and Later Han Dynasties. Zhang Qian only recorded that the local area was humid and hot, and people fought on elephants. Ban Chao, although he recorded that the local people believed in the Buddha (Buddha) and did not kill, did not transmit the subtleties of the Buddhist scriptures and the guidance of the Dharma. I heard people say that the culture of that country (referring to India) is as prosperous as that of the Central Plains (China), and it is a place where auspicious omens, spiritual sages descend, and virtuous people are born. The miracles and strangeness there are beyond human comprehension, and the feelings and verifications are very obvious, beyond common sense. However, Zhang Qian and Ban Chao knew nothing about this. Isn't it because the Dharma was hidden in the past fortunes, and only began to appear in the declining era? Otherwise, why would there be such a big mistake? The Han Dynasty began to popularize fasting and sacrifices from King Ying of Chu, and Emperor Huan of Han also decorated the Huagai (ceremonial canopy) to worship the gods and Buddhas, perhaps because the understanding of Buddhism was still very shallow, and it was only regarded as a deity. A detailed examination of the Buddhist teachings of purifying the mind and reducing desires, and the principle of not being attached to both emptiness and existence, actually has something in common with Taoist thought. Moreover, Buddhism advocates benevolence, hates killing, relieves poverty, and advocates goodness, so many virtuous gentlemen love this teaching. However, the Buddhist teachings are too grand and impractical, full of strange sayings, even the debates of Zou Yan on the way of heaven, and the arguments of Zhuang Zhou on the horns of snails, are not enough to summarize one ten-thousandth of the Buddhist teachings. Moreover, Buddhism believes that spirits will continue to arise and perish, and the cycle of cause and effect will continue to circulate. This statement makes people feel like they understand and don't understand, so many enlightened people will also feel confused. Probably because there is no fixed way to teach the people, and there will be different understandings to adapt to different things. If we can adopt the attitude of different paths leading to the same goal and eliminate people's doubts, then we can understand the great way. Ye, whose courtesy name was Weizong, was born in the late Jin Dynasty and served as an official in the Song Dynasty. The discussion on Buddhism in historical books began with Xie Weizong. Yuan Hong's Book of the Later Han records: In the eleventh year of Yongping, Futu (Buddha) is the Buddha. In Tianzhu (India) in the Western Regions, there is the Buddha's Way. Buddha, in the language of the Han Dynasty, means 'awakening', which means awakening all living beings. The teachings of Buddhism focus on cultivating good deeds and compassion, not killing living beings, and focusing on purity. Those who practice diligently are called Sramanas (Śrāmaṇa), which in the language of the Han Dynasty means 'cessation of mind', which means stopping thoughts, removing desires, and returning to non-action. Buddhism also believes that the spirit will not be destroyed after death, and will be reborn again, and the rewards of the next life will be determined according to the good and evil deeds done in this life.
行善惡皆有報應。故所貴行善修道。以煉精神不已。以至無為而得為佛也。佛身長一丈六尺。黃金色項中佩日月光。變化無方無所不入。故能化通萬物而大濟群生。初明帝夢見金人長大項有日月光。以問群臣。或曰。西方有神。其名曰佛。其形長大。因遣使天竺問其道術。圖其形像而還。有經數千萬卷。以虛無為宗。包羅精粗無所不統。善為宏闊遠大之言。所求在一體之內。所明在視聽之外。世俗之人。或以為虛誕。然歸於玄微。深遠難得而測。故王公大人觀死生報應之際。莫不矍然而自失焉。本朝東坡居士曰。此殆中國始知有佛時語也。雖淺近大略具足矣。野人得鹿。正爾煮食之耳。其後賣與市人。遂入公庖中饌之百方。然鹿之所以美。未有絲毫加於煮食時也。袁宏漢紀。論佛世罕見全篇。東坡大全集所載。袁宏論佛說。乃唐章瑰太子注漢書楚王英傳。所引用漢紀者。當以此全篇為正云。
(甲戌) 改興平。
(乙亥) (谷一石二十五萬。麥與豆一石。各二十萬錢)。
(丙子) 改建安。帝東歸洛。
(丁丑) (曹公遷都。許昌。以操為司空。劉備為豫州牧)是年千歲寶掌和尚至自西土。
(十三 戊寅) 沙門康猛竺大力。譯四諦及興起本行等經。六部凡十一卷于洛陽。
【現代漢語翻譯】 現代漢語譯本：行善和作惡都會有相應的報應。因此，最重要的是行善修道，不斷地修煉精神，以達到無為的境界，最終成佛。佛的身高有一丈六尺，身體呈現黃金色，脖子上佩戴著日月光環。佛能夠變化莫測，無所不入，所以能夠化育萬物，廣濟眾生。最初，漢明帝夢見一個金人，身形高大，脖子上有日月光環，便詢問群臣。有人說：『西方有神，他的名字叫佛（Buddha），他的身形高大。』於是明帝派遣使者前往天竺（India）詢問佛的道術，描繪佛的形像帶回中國。帶回的佛經有數千萬卷，以虛無為宗旨，包羅精微和粗淺的一切事物，沒有不統攝其中的。佛經善於闡述宏大深遠的道理，所追求的真理就在自身之內，所闡明的道理在視聽之外。世俗之人，或許認為佛法是虛妄荒誕的，然而它最終歸於玄妙精微之處，深遠難測。所以王公大臣在觀察生死報應的時刻，沒有不驚懼而若有所失的。本朝的蘇軾（Su Shi），字東坡，說道：『這大概是中國最初知道有佛的時候所說的話。雖然淺顯，但大體上都具備了。』就像鄉下人得到鹿，只是簡單地煮來吃罷了。後來賣給城裡人，於是進入了官府的廚房，用各種方法烹飪。然而鹿之所以美味，並沒有絲毫增加於最初煮食的時候。袁宏（Yuan Hong）的《漢紀》中，關於佛的論述世所罕見，是完整的篇章。蘇軾大全集中所記載的袁宏論佛說，是唐朝章懷太子註釋《漢書·楚王英傳》時所引用的《漢紀》。應當以這完整的篇章為準。
（甲戌）改年號為興平。
（乙亥）谷價高昂，一石米價值二十五萬錢，麥和豆一石各價值二十萬錢。
（丙子）改年號為建安。漢獻帝向東返回洛陽。
（丁丑）曹操（Cao Cao）遷都到許昌（Xuchang），任命曹操為司空，劉備（Liu Bei）為豫州牧。這一年，千歲寶掌和尚（Baoshang）從西域來到中原。
（十三 戊寅）沙門康猛（Kang Meng）、竺大力（Zhu Dali）在洛陽翻譯了《四諦經》以及《興起本行經》等六部經典，共十一卷。
【English Translation】 English version: Both good and evil deeds have their corresponding consequences. Therefore, it is most important to practice goodness and cultivate the Way, constantly refining one's spirit, so as to reach the state of non-action and ultimately become a Buddha (Buddha). The Buddha's height is one zhang and six chi (approximately 12 feet), the body is golden in color, and the neck is adorned with a halo of the sun and moon. The Buddha is capable of infinite transformations, entering everywhere, and thus able to nurture all things and greatly benefit all living beings. Initially, Emperor Ming of Han (Emperor Ming of the Han Dynasty) dreamed of a golden man, tall in stature, with a halo of the sun and moon around his neck, and inquired of his ministers. Someone said, 'In the West, there is a deity whose name is Buddha (Buddha), and his form is tall.' Thereupon, Emperor Ming sent envoys to Tianzhu (India) to inquire about the Buddha's doctrines, and to draw the Buddha's image to bring back to China. The sutras brought back numbered in the tens of millions of volumes, taking emptiness as their principle, encompassing the subtle and the coarse, without anything not included. The sutras are adept at expounding grand and profound principles, the truth sought is within oneself, and the principles elucidated are beyond sight and hearing. Worldly people may consider the Buddha's teachings to be false and absurd, yet they ultimately return to the mysterious and subtle, profound and difficult to fathom. Therefore, when princes and great ministers observe the moment of life and death and the consequences of actions, none are not startled and feel a sense of loss. Su Shi (Su Shi), styled Dongpo, of this dynasty, said, 'This is probably what was said when China first knew of the Buddha. Although shallow, it is largely complete.' It is like a villager obtaining a deer, simply boiling it to eat. Later, it is sold to city people, and thus enters the kitchens of officials, cooked in various ways. However, the deliciousness of the deer is not increased in the slightest compared to when it was first boiled. Yuan Hong's (Yuan Hong) 'Han Ji' (Annals of the Han Dynasty), regarding the discussion of the Buddha, is rarely seen in its entirety. The saying of Yuan Hong on the Buddha recorded in the Complete Works of Su Shi is what Prince Zhanghuai of the Tang Dynasty quoted from the 'Han Ji' when annotating the Biography of the King of Chu, Ying, in the Book of Han. This complete chapter should be taken as the standard.
(Jiaxu) The reign year was changed to Xingping.
(Yihai) Grain prices were high, with one shi (a unit of dry volume) of rice costing 250,000 coins, and one shi of wheat and beans each costing 200,000 coins.
(Bingzi) The reign year was changed to Jian'an. Emperor Xian of Han (Emperor Xian of Han) returned eastward to Luoyang.
(Dingchou) Cao Cao (Cao Cao) moved the capital to Xuchang (Xuchang), appointing Cao Cao as Sikong (Minister of Works) and Liu Bei (Liu Bei) as the Governor of Yuzhou. In this year, the venerable monk Baoshang (Baoshang), aged one thousand years, arrived from the Western Regions.
(Thirteenth, Wuyin) The Shramanas Kang Meng (Kang Meng) and Zhu Dali (Zhu Dali) translated the Sutra of the Four Noble Truths and the Sutra on the Arising and Practice of the Original Vows, among other sutras, six sections in total, comprising eleven volumes, in Luoyang.
(辛巳) (曹操與遠紹將顏良戰于官渡。為關雲長走馬。入寨刺殺顏良)。
(己丑) (吳周瑜破曹公于赤壁矣)。
(十四) 第二十三祖鶴勒那者(勒那梵語。鶴即華言。以尊者出世常感群鶴戀慕故名)月氏國人也。姓婆羅門。父千勝。母金光。以無子故禱於七佛金幢。即夢須彌山頂一神童持金環云我來也。覺而有孕。年七歲遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福幻惑於人。歲費牲牢傷害斯甚。言訖廟貌忽然而壞。由是鄉黨謂之聖子。年二十二出家。三十遇摩拏羅尊者付法眼藏。行化至中印度。彼國王名無畏海。崇信佛道。尊者為說正法次。王忽見二人緋素服拜尊者。王問曰。此何人也。師曰。此是日月天子。吾昔曾為說法。故來禮耳。良久不見。唯聞異香。王曰。日月國土總有多少。尊者曰。千釋迦佛所化世界。各有迷盧日月。我若廣說即不能盡。王聞忻然。時尊者演無上道度有緣眾。以上足龍子早夭。有兄師子。博通強記。事婆羅門。厥師既逝弟復云亡。乃歸依于尊者。而問曰。我欲求道。當何用心。尊者曰。汝欲求道無所用心。曰既無用心誰作佛事。尊者曰。汝若有用即非功德。汝若無作即是佛事。經云。我所作功德而無我所故。師子聞是言已。即入佛惠。時尊者忽
【現代漢語翻譯】 現代漢語譯本 (辛巳年)，曹操在官渡與袁紹的將領顏良交戰。關雲長騎馬衝入敵營，刺殺了顏良。 (己丑年)，吳國的周瑜在赤壁擊敗了曹操。 (十四) 第二十三祖 鶴勒那者（勒那是梵語，鶴是漢語，因為尊者出世時常引來群鶴的愛慕，因此得名）是月氏國人。姓婆羅門，父親是千勝，母親是金光。因為沒有兒子，所以向七佛金幢祈禱。隨即夢見須彌山頂上一個神童拿著金環說『我來了』。醒來后就懷孕了。七歲時在村落里，看到民間祭祀淫邪，就進入廟宇斥責說：『你們虛妄地製造禍福，迷惑人們，每年花費牲畜祭祀，傷害太大了。』說完，廟宇忽然倒塌。因此鄉里人都稱他為聖子。二十二歲出家，三十歲時遇到摩拏羅尊者，被授予正法眼藏。他前往中印度弘法。那裡的國王名叫無畏海，崇信佛道。尊者為他宣講正法時，國王忽然看見兩個人穿著紅色和白色的衣服拜見尊者。國王問道：『這些人是誰？』尊者說：『這是日月天子，我過去曾經為他們說法，所以來禮拜。』過了很久，他們不見了，只聞到奇異的香味。國王問道：『日月國土總共有多少？』尊者說：『有千個釋迦佛所教化的世界，每個世界都有迷盧山和日月。如果我詳細說，就說不完了。』國王聽了非常高興。當時尊者演說無上道，度化有緣眾生。因為上足龍子早逝，他的哥哥師子，博學強記，侍奉婆羅門。他的老師去世后，弟弟又去世，於是歸依了尊者，問道：『我想要尋求道，應當如何用心？』尊者說：『你想要尋求道，就不要用心。』師子說：『既然不用心，誰來做佛事？』尊者說：『你如果有所作為，就不是功德。你如果沒有作為，那就是佛事。』經書上說：『我所做的功德，卻沒有我的執著。』師子聽了這些話，立刻進入了佛的智慧。當時尊者忽然
【English Translation】 English version (Xin Si Year) Cao Cao fought with Yuan Shao's general Yan Liang at Guandu. Guan Yunchang rode his horse into the enemy camp and assassinated Yan Liang (Yan Liang meaning 'Excellent and Good'). (Ji Chou Year) Wu's Zhou Yu defeated Cao Cao at the Battle of Red Cliffs (Chibi). (Fourteenth) The twenty-third patriarch, H鶴勒那者 (Helena) (勒那 (Lena) is Sanskrit, 鶴 (He) is Chinese, meaning 'crane'. The Venerable One was named this because cranes often gathered around him when he was born, admiring him) was from the Yuezhi kingdom. His surname was Brahmin, his father was Qiansheng (Thousand Victories), and his mother was Jinguang (Golden Light). Because they had no son, they prayed to the Seven Buddhas' Golden Banner. Immediately, he dreamed of a divine child on the summit of Mount Sumeru holding a golden ring, saying, 'I am coming.' Upon awakening, his mother was pregnant. At the age of seven, in a village, he saw the people engaging in lewd sacrifices, so he entered the temple and rebuked them, saying, 'You falsely create misfortune and fortune, deluding the people, spending livestock sacrifices every year, causing great harm.' After he spoke, the temple suddenly collapsed. Therefore, the villagers called him a holy child. At the age of twenty-two, he left home, and at the age of thirty, he met Venerable Manarola, who entrusted him with the Eye Treasury of the True Dharma. He went to Central India to propagate the Dharma. The king there was named Fearless Sea (Wuwei Hai), who revered and believed in the Buddha's Way. As the Venerable One was explaining the True Dharma to him, the king suddenly saw two people wearing red and white robes paying homage to the Venerable One. The king asked, 'Who are these people?' The Venerable One said, 'These are the Sun and Moon Devas. I once preached the Dharma to them, so they have come to pay their respects.' After a long time, they disappeared, and only a strange fragrance remained. The king asked, 'How many Sun and Moon lands are there in total?' The Venerable One said, 'There are a thousand worlds transformed by Shakyamuni Buddha, each with Mount Meru and the Sun and Moon. If I were to explain in detail, I could not finish.' The king was delighted to hear this. At that time, the Venerable One expounded the Supreme Way, liberating sentient beings with affinities. Because the eldest son of the Dragon King died young, his elder brother, Shizi (Lion), was learned and had a strong memory, serving the Brahmins. After his teacher passed away, and his younger brother also died, he took refuge in the Venerable One and asked, 'I want to seek the Way, how should I use my mind?' The Venerable One said, 'If you want to seek the Way, do not use your mind.' Shizi said, 'If I do not use my mind, who will perform the Buddha's work?' The Venerable One said, 'If you act with intention, it is not merit. If you do not act, that is the Buddha's work.' The sutra says, 'The merit I have done has no attachment to self.' Upon hearing these words, Shizi immediately entered the wisdom of the Buddha. At that time, the Venerable One suddenly
指東北問云。是何氣象。師子曰。我見氣如白虹貫乎天地。復有黑氣五道橫亙其中。尊者曰。其兆云何。曰莫可知矣。尊者曰。吾滅后五十年。此天竺國當有難起嬰在汝身。吾將滅矣。今以法眼付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。師子比丘聞偈欣愜。然未曉將罹何難。尊者乃密示之。言訖現十八變而歸寂。阇維畢分舍利各欲興塔。尊者復現空中而說偈曰。一法一切法一切一法攝。吾身非有無。何分一切塔。大眾聞偈遂不復分。就馱都之場而建塔焉。即後漢獻帝二十年己丑歲也。
(十五 丙申) ○道始作靈寶(張陵客蜀。居鵠鳴山作此經。又造章醮道書二十四卷。以惑百姓。陵傳子衡。衡傳子魯。自號三師。結寇謀叛。后曹操入蜀率眾降之。黃衣始滅。三張鬼法自茲始)。
(己亥) ○(正月魏王曹公薨。子丕襲位。三月改建康。十月帝禪位於丕國號魏。改元黃初。封帝為山陽公。四子俱列侯。青龍三年山陽公方崩。壽五十四。以漢天子禮葬于禪陵)。
東漢十二君。一百九十五年。
三國(蜀吳附魏年紀)魏(五主王土德姓曹氏都於鄴)雷氏曰(魏武文明齊芳高貴陳留歸晉。五主四八)。
(十六 庚子) 武帝操(字孟德。
【現代漢語翻譯】 現代漢語譯本 指東北問云。是何氣象？ 師子（Śīshī，人名）曰：『我見氣如白虹貫乎天地，復有黑氣五道橫亙其中。』 尊者曰：『其兆云何？』 曰：『莫可知矣。』 尊者曰：『吾滅后五十年，此天竺國（Tiānzhú guó，古代印度）當有難起，嬰在汝身。吾將滅矣，今以法眼付囑于汝，善自護持。』 乃說偈曰：『認得心性時，可說不思議。了了無可得，得時不說知。』 師子比丘聞偈欣愜，然未曉將罹何難。尊者乃密示之，言訖現十八變而歸寂。阇維（荼毗，火葬）畢，分舍利各欲興塔。尊者復現空中而說偈曰：『一法一切法，一切一法攝。吾身非有無，何分一切塔？』 大眾聞偈遂不復分，就馱都（Stūpa，佛塔）之場而建塔焉。即後漢獻帝二十年己丑歲也。
（十五 丙申）○道始作靈寶（張陵客蜀，居鵠鳴山作此經，又造章醮道書二十四卷，以惑百姓。陵傳子衡，衡傳子魯，自號三師，結寇謀叛。后曹操入蜀率眾降之。黃衣始滅。三張鬼法自茲始）。
（己亥）○（正月魏王曹公薨，子丕襲位。三月改建康。十月帝禪位於丕，國號魏，改元黃初。封帝為山陽公。四子俱列侯。青龍三年山陽公方崩，壽五十四，以漢天子禮葬于禪陵）。
東漢十二君，一百九十五年。
三國（蜀吳附魏年紀）魏（五主王土德姓曹氏都於鄴）雷氏曰（魏武文明齊芳高貴陳留歸晉。五主四八）。
（十六 庚子）武帝操（字孟德）。
【English Translation】 English version Asked about the clouds in the northeast, 'What is the omen?' Śīshī (Lion, a name) said, 'I see the aura like a white rainbow piercing through heaven and earth, with five paths of black aura lying across it.' The Venerable one said, 'What does this portend?' He replied, 'It is impossible to know.' The Venerable one said, 'Fifty years after my passing, this country of Tiānzhú guó (ancient India) will face a calamity, which will befall you. I am about to pass away; now I entrust the Dharma Eye to you, protect it well.' Then he spoke a verse: 'When the nature of mind is recognized, it can be said to be inconceivable. Clearly, nothing can be obtained; when obtained, it cannot be spoken of.' The Bhikshu Śīshī, hearing the verse, was delighted, but did not understand what calamity he would face. The Venerable one then secretly revealed it to him. After speaking, he manifested the eighteen transformations and entered into stillness. After the cremation (荼毗, cremation), they divided the Śarīra (relics) and each wanted to build a Stūpa (塔, pagoda). The Venerable one appeared again in the sky and spoke a verse: 'One Dharma is all Dharmas, all Dharmas are contained in one Dharma. My body is neither existent nor nonexistent, why divide all the Stūpas?' The assembly, hearing the verse, did not divide them and built a Stūpa at the site of the Stūpa (馱都, pagoda). This was in the year of Jǐchǒu, the twentieth year of Emperor Xiandi of the Later Han Dynasty.
(15th year, Bǐngshēn) ○ The Daoists began to create the Lingbao scriptures (Zhang Ling stayed in Shu, resided in Mount Húmíng, created this scripture, and also made twenty-four volumes of rituals and Daoist books to deceive the people. Ling passed it on to his son Heng, Heng passed it on to his son Lu, who called himself the Three Masters, formed a rebellious alliance. Later, Cao Cao entered Shu and led the masses to surrender. The Yellow Robes were destroyed, and the ghost methods of the Three Zhangs began from this time).
(Jǐhài) ○ (In the first month, King Cao of Wei died, and his son Pi succeeded him. In the third month, Jiankang was renamed. In the tenth month, the Emperor abdicated the throne to Pi, the country was named Wei, and the era was changed to Huangchu. The Emperor was enfeoffed as the Duke of Shanyang. All four sons were made marquises. In the third year of Qinglong, the Duke of Shanyang died, at the age of fifty-four, and was buried in Chanling with the rites of the Han Emperor).
The twelve emperors of the Eastern Han Dynasty reigned for one hundred and ninety-five years.
The Three Kingdoms (Shu and Wu are attached to the Wei chronology) Wei (Five rulers, the royal virtue is earth, the surname is Cao, the capital is in Ye) Lei said (Wei Wu, Wen, Ming, Qi, Fang, Gao Gui, Chen Liu returned to Jin. Five rulers, four eights).
(16th year, Gēngzǐ) Emperor Wu Cao (courtesy name Mengde).
沛國譙人也。漢相國參之後。為漢相破黃巾定天下。自撰兵書三十卷。又注孫子兵法。漢封魏王。壽六十六薨。葬洛陽高陵)謚。
太祖武皇帝
文帝丕(字子桓。武帝子。受漢禪即位。丁未五月崩嘉福殿。壽四十歲。葬于首陵)改黃初。治七年。
(十七 辛丑) 蜀(姓劉氏二主都於蜀)雷氏曰(蜀唯二主四十四年)。
先主備(字玄德。涿群人也。漢景帝孫。中山靖王勝之後。三顧茅廬。舉諸葛亮孔明為謀相。關羽張飛為將。立蜀三年崩永安宮。葬惠陵。壽六十三歲)。
謚曰昭烈大帝(改年章武)吳(姓孫氏都金陵)雷氏曰(權亮休浩四主六二)。
(十八 壬寅) 大帝權(字仲謀漢將軍堅之子。蓋孫武子之後。吳郡富春人。黃龍元年春即正位於南郊。遷都建業。太元二年改神鳳。夏四月薨壽七十一。葬蔣陵)。
謚大帝(改年黃武)治三十一年。
論曰。自漢以來天下一統。建安之後鼎峙始分。袁曹競逐于中原。劉孫分鹿于江峽。五嶽塵擁九牧云屯。或二祀而啟帝圖。或三分而陳霸業。故使魏祖挾天子而令諸侯。劉宗馮劍閣而規雍[啟-口+車]。孫氏英略高枕長江。橫武爪牙。臥龍威力。別據一域吞噬為心。各跨疆場牙嚴關塞。廣延俊乂以佐股肱。
【現代漢語翻譯】 現代漢語譯本： 沛國譙人，是漢朝相國參的後代。他為漢朝擔任相國，擊破黃巾軍，平定天下。他親自撰寫兵書三十卷，又註釋《孫子兵法》。漢朝封他為魏王。享年六十六歲去世，葬在洛陽高陵，有謚號。
太祖武皇帝
文帝曹丕（字子桓，武帝的兒子。接受漢朝的禪讓即位。丁未年五月在嘉福殿去世，享年四十歲，葬在首陵），改年號為黃初，統治七年。
（十七 辛丑）蜀（姓劉氏，兩位君主都定都於蜀地）雷氏說（蜀有兩位君主，共四十四年）。
先主劉備（字玄德，涿郡人。是漢景帝的孫子，中山靖王劉勝的後代。曾三顧茅廬，請諸葛亮孔明作為謀士，關羽、張飛作為將領。建立蜀國三年後在永安宮去世，葬在惠陵，享年六十三歲）。
謚號為昭烈大帝（改年號為章武）。吳（姓孫氏，都城在金陵）雷氏說（孫權、孫亮、孫休、孫皓四位君主，共六十二年）。
（十八 壬寅）大帝孫權（字仲謀，漢朝將軍孫堅的兒子，大概是孫武的後代。吳郡富春人。黃龍元年春天在南郊正式即位，遷都建業。太元二年改年號為神鳳。夏四月去世，享年七十一歲，葬在蔣陵）。
謚號為大帝（改年號為黃武），統治三十一年。
評論說：自從漢朝以來，天下統一。建安之後，鼎立的局面開始形成。袁紹、曹操在中原爭奪，劉備、孫權在長江一帶劃分勢力。五嶽聚集塵土，九州百姓雲集。有的在兩年內開啟帝業，有的用三分天下的局面來陳述霸業。所以使得魏祖曹操挾持天子來號令諸侯，劉備依靠劍閣來圖謀雍州。孫氏的英明策略使得他們可以高枕無憂于長江，橫行無忌，臥龍諸葛亮的威力，各自佔據一方，以吞併天下為目標。各自跨越疆場，嚴守關塞，廣泛延攬俊才來輔佐自己。
【English Translation】 English version: He was from Qiao in Pei State, a descendant of Chancellor Can of the Han Dynasty. He served as Chancellor for the Han Dynasty, defeating the Yellow Turban rebels and pacifying the realm. He personally wrote thirty volumes of military books and also annotated 'Sun Tzu's Art of War'. The Han Dynasty enfeoffed him as the King of Wei. He died at the age of sixty-six and was buried in Gaoling, Luoyang, with a posthumous title.
Emperor Wu of the Great Ancestor
Emperor Wen, Cao Pi (style name Zihuan, son of Emperor Wu. He accepted the abdication of the Han Dynasty and ascended the throne. He died in the Jiafu Hall in the fifth month of the Dingwei year, at the age of forty, and was buried in Shouling), changed the era name to Huangchu, and reigned for seven years.
(17th Year, Xin Chou) Shu (The Liu family, with two rulers, both established their capital in Shu) Lei said (Shu had two rulers for forty-four years).
First Ruler, Liu Bei (style name Xuande, from Zhuo Commandery. He was the grandson of Emperor Jing of the Han Dynasty and a descendant of Prince Jing of Zhongshan, Liu Sheng. He visited Zhuge Liang Kongming's thatched cottage three times, appointing him as his strategist, and Guan Yu and Zhang Fei as his generals. He died in Yongan Palace three years after establishing the Shu state and was buried in Huiling, at the age of sixty-three).
His posthumous title was Emperor Zhaolie (era name changed to Zhangwu). Wu (The Sun family, with their capital in Jinling) Lei said (Sun Quan, Sun Liang, Sun Xiu, and Sun Hao, four rulers for sixty-two years).
(18th Year, Ren Yin) Great Emperor, Sun Quan (style name Zhongmou, son of Han General Sun Jian, likely a descendant of Sun Tzu. He was from Fuchun in Wu Commandery. In the spring of the first year of Huanglong, he formally ascended the throne in the southern suburbs and moved the capital to Jianye. In the second year of Taiyuan, he changed the era name to Shenfeng. He died in the fourth month of summer, at the age of seventy-one, and was buried in Jiangling).
His posthumous title was Great Emperor (era name changed to Huangwu), and he reigned for thirty-one years.
It is commented that: Since the Han Dynasty, the world was unified. After the Jian'an period, a tripartite division began to form. Yuan Shao and Cao Cao competed in the Central Plains, while Liu Bei and Sun Quan divided their power in the Yangtze River region. The Five Mountains gathered dust, and the people of the Nine Provinces gathered like clouds. Some initiated imperial ambitions within two years, while others presented their hegemonic ambitions in a tripartite division. Therefore, Cao Cao, the ancestor of Wei, held the emperor hostage to command the feudal lords, and Liu Bei relied on Jiange to plan for Yong Province. The Sun family's brilliant strategies allowed them to rest easy on the Yangtze River, acting without restraint, while the power of the Crouching Dragon, Zhuge Liang, allowed them to separately occupy a region with the goal of swallowing the world. Each crossed the battlefield, strictly guarding the passes, and widely recruited talented individuals to assist them.
厚禮賢能賓為國寶。良匠妙法復此徂來。僧會適吳。舍利耀靈于江左。迦羅游魏。禁律創啟于洛都。歸戒自此大行。圖塔由斯特立。譯人隨俗仍彼方言。出經逐時便題名目。故有吳品蜀晉耀焉。重疊再翻由此而始。派流失譯良在於茲。且三國峙居。夫何西蜀一都。獨無于代錄。今大吳次紀。而以魏朝道俗具列於左方云。
(甲辰) 蜀後主禪(字公嗣。先主子。改元建興。在位四十一年。崩于洛矣。魏青龍二年。武侯卒。景元四年降於魏。蜀遂滅矣)。
(十九) 沙門維祇難(此云障礙)天竺國人。同沙門竺律炎至武昌郡。譯經二部。及祇難卒。律炎復于揚都譯經三部凡三卷。時優婆塞支謙者字恭明。月氏國人。初游洛邑。受業于支亮。亮字紀明。受業于支讖。世稱天下博知不出三支。謙博覽經籍為人細長黑瘦。眼多白而睛黃。時人語曰。支郎眼中黃。身雖細是智囊。及闢地歸吳。主見而大悅。拜為博士。譯經一百二十九部。一百五十二卷。
(二十 丁未) 明帝睿。改太和(字元仲。聰悟能文文之子也。景初三年庚申崩嘉福殿。壽三十六。葬于高平陵)在位十三年。
(二十一) 陳思王曹植者。字子建。武帝中子。十歲誦詩書十餘萬言。善屬文。太祖見而異之曰。汝倩人耶。植曰。
【現代漢語翻譯】 現代漢語譯本： 厚待賢能之士，將他們視為國家的珍寶。優秀的工匠以巧妙的方法再次來到這裡。僧會（一位僧侶的名字）前往吳地，舍利（佛教聖物）在江左（長江下游地區）顯現靈異。迦羅（一位僧侶的名字）遊歷魏國，禁律（戒律）開始在洛陽創立。歸依和受戒從此開始盛行，建造佛塔也由此興起。譯經之人根據當地的風俗習慣，使用當地的語言進行翻譯。翻譯出的佛經隨著時代的變化而有了不同的名稱。因此有了吳地的版本、蜀地的版本和晉地的版本，出現了重複翻譯的情況，這都是因為最初的翻譯有所缺失。而且三國鼎立，為何只有西蜀一個都城沒有關於佛經翻譯的記載呢？現在將吳國的相關記載放在前面，並將魏朝的僧人和俗人記錄在左邊。 （甲辰年）蜀後主劉禪（字公嗣，先主劉備之子，改年號為建興，在位四十一年，在洛陽去世。魏青龍二年，諸葛亮去世。景元四年，劉禪向魏國投降，蜀國滅亡）。 （十九年）沙門維祇難（意為障礙），是天竺國（印度）人。與沙門竺律炎一同來到武昌郡，翻譯了經書兩部。維祇難去世后，竺律炎又在揚都（揚州）翻譯了經書三部，共三卷。當時有位優婆塞（在家男居士）名叫支謙，字恭明，是月氏國（中亞古國）人。他最初在洛陽學習，師從支亮。支亮，字紀明，師從支讖。當時人們說，天下學識淵博的人都離不開這三支。支謙博覽群書，身材細長，面板黝黑，眼睛的眼白多而眼珠發黃。當時的人說：『支郎眼中黃，身雖細是智囊。』後來他前往吳國，吳主孫權見到他非常高興，任命他為博士，翻譯了經書一百二十九部，一百五十二卷。 （二十年，丁未年）魏明帝曹睿，改年號為太和（字元仲，聰明有才華，能寫文章，是魏文帝曹丕的兒子。景初三年庚申年去世于嘉福殿，享年三十六歲，葬于高平陵），在位十三年。 （二十一年）陳思王曹植，字子建，是魏武帝曹操的兒子。十歲就能背誦詩書十餘萬字，擅長寫作。曹操見到後感到很驚奇，問他說：『是你請人代筆的嗎？』曹植說：
【English Translation】 English version: Treating the virtuous and capable as national treasures. Excellent artisans have returned here with ingenious methods. The monk Sangha (a monk's name) went to the Wu region, and relics (Buddhist sacred objects) manifested miraculous signs in Jiangzuo (the lower reaches of the Yangtze River). Kāla (a monk's name) traveled to the Wei kingdom, and the Vinaya (precepts) began to be established in Luoyang. Taking refuge and receiving precepts became prevalent from then on, and the construction of pagodas also arose from this. Translators translated scriptures according to local customs, using local languages. The translated scriptures had different names as times changed. Therefore, there were versions from Wu, versions from Shu, and versions from Jin, and there were cases of repeated translations, all because the original translations were incomplete. Moreover, with the Three Kingdoms standing, why is it that only the capital of Western Shu has no records of scripture translation? Now, the records of Wu are placed first, and the monks and laypeople of the Wei dynasty are listed on the left. (Jiachen Year) Liu Shan, the Later Ruler of Shu (courtesy name Gongsi, son of the Former Ruler Liu Bei, changed the reign title to Jianxing, reigned for forty-one years, and died in Luoyang. In the second year of Qinglong in the Wei dynasty, Zhuge Liang died. In the fourth year of Jingyuan, Liu Shan surrendered to the Wei kingdom, and the Shu kingdom was destroyed). (Nineteenth Year) The Shramana Vighnananda (meaning obstacle), was a native of India. Together with the Shramana Dharmakala, he came to Wuchang County and translated two scriptures. After Vighnananda passed away, Dharmakala translated three more scriptures in Yangdu (Yangzhou), totaling three volumes. At that time, there was a Upasaka (male lay devotee) named Zhi Qian, courtesy name Gongming, who was a native of Yuezhi (an ancient Central Asian kingdom). He first studied in Luoyang, under Zhi Liang. Zhi Liang, courtesy name Jiming, studied under Zhi Chen. At that time, people said that the most knowledgeable people in the world could not be separated from these three Zhis. Zhi Qian was well-read, slender, dark-skinned, with more white in his eyes and yellow pupils. People at that time said: 'Zhi Lang's eyes are yellow, his body is thin but he is a treasure trove of wisdom.' Later, he went to the Wu kingdom, and the ruler Sun Quan was very pleased to see him, appointing him as a Erudite, and he translated one hundred and twenty-nine scriptures, one hundred and fifty-two volumes. (Twentieth Year, Dingwei Year) Emperor Ming of Wei, Cao Rui, changed the reign title to Taihe (courtesy name Yuanzhong, intelligent and talented, able to write, son of Emperor Wen of Wei, Cao Pi. He died in Jiafu Hall in the Gengshen year of the third year of Jingchu, at the age of thirty-six, and was buried in Gaoping Mausoleum), reigned for thirteen years. (Twenty-first Year) Cao Zhi, Prince Si of Chen, courtesy name Zijian, was the son of Emperor Wu of Wei, Cao Cao. At the age of ten, he could recite more than one hundred thousand words of poetry and books, and was good at writing. Cao Cao was surprised to see this and asked him: 'Did you hire someone to write for you?' Cao Zhi said:
言出成論下筆成章。顧面試。奈何倩人乎。及長於世間藝術無不精練。邯鄲淳見而駭嘆。稱為天人。植每讀佛經。留連嗟玩以為至道之宗極。轉讀七聲升降曲折之響。世皆諷而則之。游魚山聞有聲特異清飏哀婉。因仿其聲為梵囋。今法事中有魚山梵。即其遺奏也。始魏武欲立為嗣。植荒酒自穢。以故得免。文帝頗嫉其才。抑而不用。嘗求自試。帝不允。既而十一年中。三徙其藩。植滋不得志而薨。年三十一。初植登魚山臨東阿。喟然有終焉志。遂營墓遺誡其子令薄葬。植在日不甚信黃老。著辨道論見意。今載藏經中弘明集。
(己酉) 吳稱帝遷建業。改元黃龍。
(壬子) 吳改嘉禾。
(癸丑) 改青龍。
(丁巳) 改景初。建丑為正月。
(戊午) 蜀改延熙○吳改赤烏。
(二十二 庚申) 齊王芳。改元始(字蘭卿。明帝無子。養秦王詢。宮省事秘人皆不知。年八歲承魏祚。至嘉平六年。為司馬懿廢之)治十三年。
(二十三 辛酉) 康僧會至吳。按吳書。赤烏四年有康居國大丞相子姓康名僧會。棄俗歸緇。以游化為任。行至建康營立茅茨。設像行道。吳人初見謂為妖異。有司奏聞。主欲幽之。詔至問狀。會進曰。如來大師化已千年。然靈骨舍利神應無方
【現代漢語翻譯】 現代漢語譯本： 言語一出就能成為精闢的論斷，一下筆就能寫出優美的文章。曹植不屑於參加一般的面試，認為那是求助於他人。等到長大成人，世間的各種藝術沒有不精通熟練的。邯鄲淳（人名）見到后驚歎不已，稱他為天人。曹植每次讀佛經，總是流連忘返，讚歎不已，認為這是最高的道理和歸宿。他還將佛經的唱誦轉變為七聲升降、曲折變化的樂曲，世人都爭相效仿。他遊歷魚山時，聽到一種聲音特別清揚哀婉，於是模仿這種聲音創作了梵唄。現在法事中使用的魚山梵唄，就是他遺留下來的作品。當初魏武帝（曹操）想立他為繼承人，但曹植放縱飲酒，行為不檢點，因此才得以倖免。魏文帝（曹丕）很嫉妒他的才能，壓制他，不重用他。曹植曾請求讓他施展才能，文帝沒有答應。後來在十一年中，他三次遷徙封地，曹植因此更加不得志，最終去世，年僅三十一歲。當初曹植登上魚山，來到東阿，感慨地產生了在此終老的想法，於是營建墓地，遺囑他的兒子要薄葬。曹植在世時不太相信黃老之術，著有《辨道論》來表達自己的觀點，現在收錄在藏經中的《弘明集》中。
(己酉年) 吳國稱帝，遷都建業（今南京），改年號為黃龍。
(壬子年) 吳國改年號為嘉禾。
(癸丑年) 改年號為青龍。
(丁巳年) 改年號為景初，以建丑月（農曆十二月）為正月。
(戊午年) 蜀國改年號為延熙，吳國改年號為赤烏。
(二十二年 庚申年) 齊王曹芳，改年號為始（字蘭卿）。魏明帝曹叡沒有兒子，收養了秦王曹詢。宮中的事情非常隱秘，人們都不知道。曹芳八歲時繼承魏國的皇位，到嘉平六年，被司馬懿廢黜。
(二十三年 辛酉年) 康僧會（人名，來自康居國）來到吳國。根據《吳書》記載，赤烏四年，有康居國的大丞相的後代，姓康名僧會，捨棄世俗生活出家為僧，以遊歷教化為己任。他來到建康（今南京），搭建茅屋，設立佛像，宣揚佛法。吳國人最初見到他，認為他是妖人，有關部門上奏朝廷。吳主想要囚禁他，下詔詢問情況。康僧會進言說：『如來（佛陀）大師涅槃已經千年，但他的靈骨舍利（佛教聖物）的神奇感應無處不在。』 English version: Words spoken become established arguments, and writing flows into elegant prose. Cao Zhi disdained ordinary interviews, considering it seeking help from others. Upon reaching adulthood, he mastered all worldly arts. Han Dan Chun (name) was astonished upon seeing him, calling him a celestial being. Whenever Cao Zhi read Buddhist scriptures, he lingered and admired them, regarding them as the ultimate source and culmination of truth. He also transformed the chanting of Buddhist scriptures into melodies with seven-tone scales, rising and falling with intricate variations, which were widely imitated. While traveling in Yushan, he heard a sound that was particularly clear, melodious, and poignant, so he imitated it to create Buddhist hymns (梵囋, Fànzàn). The Yushan Buddhist hymns used in Buddhist ceremonies today are his surviving compositions. Initially, Emperor Wu of Wei (Cao Cao) intended to establish him as his successor, but Cao Zhi indulged in alcohol and behaved improperly, thus avoiding it. Emperor Wen of Wei (Cao Pi) was jealous of his talent, suppressing him and not employing him. Cao Zhi once requested to demonstrate his abilities, but Emperor Wen did not grant it. Later, in eleven years, he was relocated three times to different fiefdoms, causing Cao Zhi to become increasingly frustrated and eventually pass away at the age of thirty-one. Initially, Cao Zhi ascended Yushan and arrived at Dong'a, where he sighed and conceived the idea of spending his final years there. Therefore, he built a tomb and instructed his son to have a simple burial. Cao Zhi did not strongly believe in Huang-Lao philosophy during his lifetime and wrote 'A Discourse on Distinguishing the Dao' (辨道論, Biàn Dào Lùn) to express his views, which is now included in the 'Collection for the Propagation and Clarification of Buddhism' (弘明集, Hóngmíng Jí) in the Buddhist canon.
(Year Jiyou) The Wu kingdom declared itself an empire, moved its capital to Jianye (present-day Nanjing), and changed the era name to Huanglong (黃龍, Huánglóng).
(Year Renzi) The Wu kingdom changed the era name to Jiahe (嘉禾, Jiāhé).
(Year Guichou) Changed the era name to Qinglong (青龍, Qīnglóng).
(Year Dingsi) Changed the era name to Jingchu (景初, Jǐngchū), and designated Jianchou month (lunar December) as the first month.
(Year Wuwu) The Shu kingdom changed the era name to Yanxi (延熙, Yánxī), and the Wu kingdom changed the era name to Chiwu (赤烏, chìwū).
(22nd year, Gengshen) King Fang of Qi (曹芳, Cáo Fāng) changed the era name to Shi (始, Shǐ) (courtesy name Lanqing (蘭卿, Lánqīng)). Emperor Ming of Wei (曹叡, Cáo Ruì) had no sons and adopted Prince Xun of Qin (秦王詢, Qín Wáng Xún). The affairs of the palace were very secretive, and people did not know. Cao Fang inherited the throne of Wei at the age of eight and was deposed by Sima Yi (司馬懿, Sīmǎ Yì) in the sixth year of Jiaping.
(23rd year, Xinyou) Kang Senghui (康僧會, Kāng Sēnghuì) arrived in Wu. According to the 'Book of Wu,' in the fourth year of Chiwu, there was a descendant of the Grand Chancellor of the Kangju kingdom (康居國, Kāngjū Guó), surnamed Kang and named Senghui, who abandoned secular life to become a monk, taking the propagation of Buddhism as his mission. He arrived in Jiankang (建康, Jiànkāng) (present-day Nanjing), built a thatched hut, set up Buddhist images, and propagated the Dharma. The people of Wu initially saw him as a sorcerer, and the authorities reported it to the court. The ruler of Wu intended to imprison him and issued an edict to inquire about the situation. Kang Senghui said: 'The Tathagata (如來, Rúlái) (Buddha) Master has passed away for a thousand years, but the miraculous responses of his sacred relics (舍利, shèlì) are everywhere.'
【English Translation】 English version: Words spoken become established arguments, and writing flows into elegant prose. Cao Zhi disdained ordinary interviews, considering it seeking help from others. Upon reaching adulthood, he mastered all worldly arts. Han Dan Chun (name) was astonished upon seeing him, calling him a celestial being. Whenever Cao Zhi read Buddhist scriptures, he lingered and admired them, regarding them as the ultimate source and culmination of truth. He also transformed the chanting of Buddhist scriptures into melodies with seven-tone scales, rising and falling with intricate variations, which were widely imitated. While traveling in Yushan, he heard a sound that was particularly clear, melodious, and poignant, so he imitated it to create Buddhist hymns ('梵囋', 'Fànzàn'). The Yushan Buddhist hymns used in Buddhist ceremonies today are his surviving compositions. Initially, Emperor Wu of Wei (Cao Cao) intended to establish him as his successor, but Cao Zhi indulged in alcohol and behaved improperly, thus avoiding it. Emperor Wen of Wei (Cao Pi) was jealous of his talent, suppressing him and not employing him. Cao Zhi once requested to demonstrate his abilities, but Emperor Wen did not grant it. Later, in eleven years, he was relocated three times to different fiefdoms, causing Cao Zhi to become increasingly frustrated and eventually pass away at the age of thirty-one. Initially, Cao Zhi ascended Yushan and arrived at Dong'a, where he sighed and conceived the idea of spending his final years there. Therefore, he built a tomb and instructed his son to have a simple burial. Cao Zhi did not strongly believe in Huang-Lao philosophy during his lifetime and wrote 'A Discourse on Distinguishing the Dao' ('辨道論', 'Biàn Dào Lùn') to express his views, which is now included in the 'Collection for the Propagation and Clarification of Buddhism' ('弘明集', 'Hóngmíng Jí') in the Buddhist canon.
(Year Jiyou) The Wu kingdom declared itself an empire, moved its capital to Jianye (present-day Nanjing), and changed the era name to Huanglong ('黃龍', 'Huánglóng').
(Year Renzi) The Wu kingdom changed the era name to Jiahe ('嘉禾', 'Jiāhé').
(Year Guichou) Changed the era name to Qinglong ('青龍', 'Qīnglóng').
(Year Dingsi) Changed the era name to Jingchu ('景初', 'Jǐngchū'), and designated Jianchou month (lunar December) as the first month.
(Year Wuwu) The Shu kingdom changed the era name to Yanxi ('延熙', 'Yánxī'), and the Wu kingdom changed the era name to Chiwu ('赤烏', 'chìwū').
(22nd year, Gengshen) King Fang of Qi ('曹芳', 'Cáo Fāng') changed the era name to Shi ('始', 'Shǐ') (courtesy name Lanqing ('蘭卿', 'Lánqīng')). Emperor Ming of Wei ('曹叡', 'Cáo Ruì') had no sons and adopted Prince Xun of Qin ('秦王詢', 'Qín Wáng Xún'). The affairs of the palace were very secretive, and people did not know. Cao Fang inherited the throne of Wei at the age of eight and was deposed by Sima Yi ('司馬懿', 'Sīmǎ Yì') in the sixth year of Jiaping.
(23rd year, Xinyou) Kang Senghui ('康僧會', 'Kāng Sēnghuì') arrived in Wu. According to the 'Book of Wu,' in the fourth year of Chiwu, there was a descendant of the Grand Chancellor of the Kangju kingdom ('康居國', 'Kāngjū Guó'), surnamed Kang and named Senghui, who abandoned secular life to become a monk, taking the propagation of Buddhism as his mission. He arrived in Jiankang ('建康', 'Jiànkāng') (present-day Nanjing), built a thatched hut, set up Buddhist images, and propagated the Dharma. The people of Wu initially saw him as a sorcerer, and the authorities reported it to the court. The ruler of Wu intended to imprison him and issued an edict to inquire about the situation. Kang Senghui said: 'The Tathagata ('如來', 'Rúlái') (Buddha) Master has passed away for a thousand years, but the miraculous responses of his sacred relics ('舍利', 'shèlì') are everywhere.'
。昔阿育王奉之為八萬四千塔。此其遺化也。權以為夸己曰。舍利可得當為塔之。茍無驗則國有常刑。會假請七日。謂其屬曰。大法廢興在此一舉。當加意洗心潔齋懇求。至期無驗。乃展二七又無應。權趣烹之。會默唸。佛名真慈。夫豈違我哉。更請展期以死祈之又七日。眾懼無天色。五鼓矣聞鏗然有聲。起視瓶中五色錯發。大呼曰。果吾愿矣。黎明進之。權與公卿聚觀嘆曰。希世之瑞也。會又言。舍利威神一切世間無能壞者。權使力士槌之。砧碎而光明自若。於是建塔度人立寺。以其所名佛陀里。寺曰建初。奉會居焉。
(二十四) 闞澤字德潤。會稽山陰人也。家世為農。澤好學。居貧無資。常為人傭書自給。所寫既畢即能誦。由是博覽群籍。虞翻見而稱之曰。闞生矯杰。仲舒子云流也。仕吳官太子太傅。僧會入吳。吳主因問澤曰。漢明何年佛教入中國。何緣不及東方。澤曰。永平十一年佛法初至。計今赤烏四年。則一百七十年矣。永平十四年。五嶽道士褚善信等乞與西僧角法。於是善信負妄而死。其徒以尸歸葬南嶽。凡中國人例不許出家。無人流佈。加之罹亂歲深方至本國。吳主曰。孔子制述典訓教化來業。老莊修身自玩。放蕩山林歸心澹泊。何事佛為。澤曰。孔老二教法天制用。不敢違天。佛教諸天奉
【現代漢語翻譯】 現代漢語譯本：從前阿育王將佛舍利分送各地，建造了八萬四千座佛塔供奉。這（在建康出現舍利）就是阿育王遺留下來的教化啊。孫權暫時誇下海口說：『如果能得到舍利，就為它建造佛塔。如果沒有應驗，就按國家的常刑處置。』於是僧會請求寬限七日。他告訴自己的同伴說：『佛法的興盛或衰敗，就在此一舉了。』應當更加用心洗滌心靈，潔凈齋戒，懇切祈求。到了期限，仍然沒有應驗。於是又延長了十四天，還是沒有反應。孫權催促要烹殺他。僧會默默地念誦佛的名號，心想佛是真正慈悲的，怎麼會違揹我的願望呢？再次請求延期，用死來祈求，又過了七天。大家都害怕得臉色發白。五更時分，聽到鏗鏘的聲音。起來一看，瓶中發出五彩的光芒。僧會大聲呼喊道：『果然實現了我的願望！』黎明時分，將舍利進獻給孫權。孫權與各位大臣聚集觀看，感嘆道：『這是世間罕見的祥瑞啊！』僧會又說：『舍利的威神，一切世間的力量都無法摧毀它。』孫權派力士用鐵錘敲擊舍利。鐵砧碎裂了，而舍利的光明卻依然如故。於是孫權建造佛塔，允許百姓出家，建立寺廟。因為舍利是從佛陀里（Buddhari，地名）得到的，所以寺廟叫做建初寺。讓僧會住在那裡。 闞澤（Kan Ze，人名），字德潤，是會稽山陰（Kuaiji Shanyin，地名）人。他家世代務農。闞澤喜歡學習，因為家境貧寒，沒有錢財，經常替人抄書來維持生活。抄完的書，他就能背誦。因此博覽群書。虞翻（Yu Fan，人名）見到他后稱讚說：『闞澤這個人，英俊傑出，是董仲舒（Dong Zhongshu，人名）和揚雄（Yang Xiong，人名）一流的人物啊。』闞澤在吳國做官，官至太子太傅。僧會（Seng Hui，人名）來到吳國。吳主孫權於是問闞澤說：『漢明帝（Emperor Ming of Han，人名）時，佛教是什麼時候傳入中國的？為什麼沒有傳到東方（指吳國）？』闞澤說：『永平（Yongping，年號）十一年，佛法才開始傳入中國。從那時算起，到現在的赤烏（Chiwu，年號）四年，已經一百七十年了。永平十四年，五嶽（Five Mountains）的道士褚善信（Chu Shanxin，人名）等人請求與西方的僧人比試佛法。於是褚善信因為虛妄而死。他的徒弟將他的屍體運回安葬在南嶽（Mount Heng）。而且中國人按照慣例不允許出家，沒有人來傳播佛法。加上連年戰亂，所以佛法才傳到本國。』吳主說：『孔子（Confucius）著書立說，制定典章訓誡，教化後人。老子（Laozi）和莊子（Zhuangzi）修身養性，自我娛樂，放蕩山林，歸心淡泊。要佛教做什麼呢？』闞澤說：『孔子和老子的教義是傚法天道來制定規範，不敢違背天道。佛教諸天奉』
【English Translation】 English version: Formerly, King Ashoka (Ashoka, name of a king) distributed the Buddha's relics to various places and built eighty-four thousand pagodas to enshrine them. This (the appearance of relics in Jiankang) is the legacy of King Ashoka's teachings. Sun Quan (Sun Quan, name of a person) temporarily boasted, saying, 'If we can obtain the relics, we will build a pagoda for them. If there is no verification, we will be punished according to the national law.' Thereupon, Seng Hui (Seng Hui, name of a person) requested a seven-day extension. He told his companions, 'The rise or fall of the Dharma depends on this one action.' We should be more diligent in cleansing our minds, purifying our bodies, and earnestly praying. When the deadline arrived, there was still no verification. So he extended it for another fourteen days, but there was still no response. Sun Quan urged to have him cooked. Seng Hui silently recited the Buddha's name, thinking that the Buddha is truly compassionate, how could he go against my wishes? He requested another extension, praying with his life, for another seven days. Everyone was frightened and pale. At the fifth watch, they heard a clanging sound. Getting up to look, they saw five-colored lights emanating from the bottle. Seng Hui shouted, 'Indeed, my wish has been fulfilled!' At dawn, he presented the relics to Sun Quan. Sun Quan and the ministers gathered to watch and exclaimed, 'This is a rare auspicious sign in the world!' Seng Hui then said, 'The power of the relics is such that no force in the world can destroy them.' Sun Quan sent a strongman to hammer the relics. The anvil shattered, but the light of the relics remained the same. Thereupon, Sun Quan built a pagoda, allowed the people to become monks, and established a temple. Because the relics were obtained from Buddhari (Buddhari, name of a place), the temple was named Jianchu Temple. He allowed Seng Hui to reside there. Kan Ze (Kan Ze, name of a person), whose courtesy name was Derun, was a native of Kuaiji Shanyin (Kuaiji Shanyin, name of a place). His family had been farmers for generations. Kan Ze loved to study, but because his family was poor, he had no money, so he often made a living by copying books for others. Once he finished copying a book, he could recite it. Therefore, he read extensively. Yu Fan (Yu Fan, name of a person) saw him and praised him, saying, 'Kan Ze is a handsome and outstanding person, like Dong Zhongshu (Dong Zhongshu, name of a person) and Yang Xiong (Yang Xiong, name of a person).' Kan Ze served as an official in the Wu kingdom, reaching the position of Grand Tutor to the Crown Prince. Seng Hui (Seng Hui, name of a person) came to the Wu kingdom. The ruler of Wu, Sun Quan, then asked Kan Ze, 'In what year did Buddhism enter China during the reign of Emperor Ming of Han (Emperor Ming of Han, name of a person)? Why did it not spread to the East (referring to the Wu kingdom)?' Kan Ze said, 'In the eleventh year of Yongping (Yongping, name of an era), Buddhism first entered China. Counting from then to the fourth year of Chiwu (Chiwu, name of an era), it has been one hundred and seventy years. In the fourteenth year of Yongping, the Taoist priests of the Five Mountains (Five Mountains), Chu Shanxin (Chu Shanxin, name of a person) and others, requested to compete with the Western monks in Buddhist teachings. Thereupon, Chu Shanxin died because of his falsehoods. His disciples transported his body back to be buried in Mount Heng (Mount Heng). Moreover, Chinese people were not allowed to become monks according to custom, and no one propagated the Dharma. In addition, due to years of war, the Dharma only reached this country recently.' The ruler of Wu said, 'Confucius (Confucius) wrote books and established doctrines, formulated codes and instructions, and educated future generations. Laozi (Laozi) and Zhuangzi (Zhuangzi) cultivated themselves, enjoyed themselves, indulged in the mountains and forests, and returned to tranquility. What is the use of Buddhism?' Kan Ze said, 'The teachings of Confucius and Laozi follow the way of heaven to formulate norms, and dare not violate the way of heaven. Buddhism all the heavens serve'
行。不敢違佛。以此言之。優劣可見也(出宗炳明佛論)。
(二十五 甲子丁卯 四九) 第二十四祖師子比丘者。中印度人也。姓婆羅門。得法遊方至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相舍相不語之五眾。尊者詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責憤悱而來。尊者曰。仁者習定何當來此。既至於此胡云習定。曰我雖來此心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所豈在人習。曰定習人故非人習定。我雖來此其定常習。祖曰。人非習定定習人故。當自來時其定誰習。彼曰。如凈明珠內外無翳。定若通達必當如此。祖曰。定若通達一似明珠。今見仁者非珠之徒。彼曰。其珠明徹內外悉定。我心不亂猶若此凈。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達蒙師開悟心地朗然。尊者既攝五眾名聞遐邇。方求法嗣遇一長者。引其子問尊者曰。此子名斯多。當生便拳左手。今既長矣。而終未舒。愿尊者示其宿因。尊者睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受嚫珠付之。今還吾珠。理固然矣。長者遂舍其子出家。祖與受具。以前緣故名婆舍斯多。祖即謂曰。吾師
【現代漢語翻譯】 現代漢語譯本： 『行。不敢違佛。以此言之。優劣可見也』（出自宗炳《明佛論》）。
（二十五 甲子丁卯 四九）第二十四祖師子比丘（Simha Bhiksu，第二十四代祖師）是中印度人，姓婆羅門。得法后遊歷四方，到達罽賓國（Kashmir）。當地有波利迦（Parigha）等人，原本修習禪觀，所以有修習禪定、知見、執相、舍相、不語這五類修行者。尊者詰問並教化他們，四類修行者都默然心服。只有禪定師達磨達（Dharmatrāta）聽到四眾被責備，憤憤不平地前來。尊者說：『仁者修習禪定，為何要來這裡？既然已經到了這裡，又怎麼能說是修習禪定呢？』達磨達說：『我雖然來到這裡，心也沒有散亂。禪定是隨著人修習的，難道在於處所嗎？』祖師說：『仁者既然來了，你的習氣也跟著來了。既然不在於處所，難道在於人修習嗎？』達磨達說：『是禪定修習人，不是人修習禪定。我雖然來到這裡，我的禪定常常在修習。』祖師說：『人不是修習禪定，而是禪定修習人，那麼當你自己來的時候，你的禪定是誰在修習呢？』達磨達說：『如同清凈明亮的珠子，內外沒有塵翳，禪定如果通達，必定應當如此。』祖師說：『禪定如果通達，就像明珠一樣，現在我看仁者不像明珠之類。』達磨達說：『這珠子明亮透徹，內外都安定，我的心不散亂，就像這清凈的珠子。』祖師說：『這珠子沒有內外之分，仁者怎麼能安定它？污穢之物不是動搖，這種禪定不是清凈。』達磨達蒙受祖師開悟，心地豁然開朗。尊者懾服了五眾，名聲遠揚。於是開始尋求法嗣，遇到一位長者，帶著他的兒子來問尊者說：『這孩子名叫斯多（Siddha），出生時左手就握成拳頭，現在已經長大了，卻始終沒有舒展開。希望尊者能開示他前世的因緣。』尊者看到他，就用手去接他的手說：『可以還我珠子了。』童子立刻打開手，奉上一顆珠子，眾人都感到驚異。祖師說：『我前世是僧人，有個童子名叫婆舍（Vasita），我曾經去西海應齋，接受了施捨的珠子交給他。現在歸還我的珠子，理所當然。』長者於是捨棄他的兒子出家。祖師為他授具足戒，因為前世的因緣，取名為婆舍斯多。祖師就對他說：『我的老師......』
【English Translation】 English version: 『It is right. I dare not disobey the Buddha. From this, the superiority or inferiority can be seen.』 (From Zong Bing's 『Ming Fo Lun』 [Understanding the Buddha Doctrine]).
(Twenty-fifth, Jiazi Dingmao, Four Nine) The twenty-fourth ancestor, Simha Bhiksu (Lion Monk, the 24th Patriarch), was from Central India, of the Brahmin caste. Having attained the Dharma, he traveled to Kasmir (Kashmir). There were people like Parigha (Parigha) there, who originally practiced dhyana (meditation), so there were five groups of practitioners: those who practiced dhyana-samadhi (meditative absorption), knowledge and views, attachment to forms, detachment from forms, and non-speaking. The Venerable questioned and transformed them, and the four groups silently submitted. Only the dhyana master Dharmatrāta (Dharmatrāta), hearing that the four groups had been rebuked, came indignantly. The Venerable said, 『Virtuous one, practicing dhyana, why come here? Having already arrived here, how can you say you are practicing dhyana?』 Dharmatrāta said, 『Although I have come here, my mind is not disturbed. Dhyana follows the practitioner; is it dependent on the place?』 The Patriarch said, 『Virtuous one, since you have come, your habits have also come. Since it is not dependent on the place, is it dependent on the practitioner?』 Dharmatrāta said, 『It is dhyana that practices the person, not the person that practices dhyana. Although I have come here, my dhyana is constantly practiced.』 The Patriarch said, 『If it is not the person that practices dhyana, but dhyana that practices the person, then when you came here yourself, who was practicing your dhyana?』 Dharmatrāta said, 『Like a pure and bright pearl, without any inner or outer obscurations, if dhyana is thoroughly understood, it must be like this.』 The Patriarch said, 『If dhyana is thoroughly understood, it is like a bright pearl; now I see that you are not like a pearl.』 Dharmatrāta said, 『This pearl is bright and clear, with inner and outer stability; my mind is not disturbed, just like this pure pearl.』 The Patriarch said, 『This pearl has no inner or outer; how can you stabilize it? Filth is not agitation; this dhyana is not pure.』 Dharmatrāta, receiving the Patriarch's enlightenment, had a clear and bright mind. The Venerable subdued the five groups, and his fame spread far and wide. He then sought a Dharma heir, and encountered an elder who brought his son to ask the Venerable, 『This child is named Siddha (Siddha), and his left hand has been clenched into a fist since birth. Now he is grown, but it has never opened. I hope the Venerable can reveal his past causes.』 The Venerable saw him and reached out his hand, saying, 『You can return my pearl.』 The boy immediately opened his hand and offered a pearl, and everyone was amazed. The Patriarch said, 『In my previous life, I was a monk, and there was a boy named Vasita (Vasita). I once went to the Western Sea for a vegetarian feast and received an alms pearl, which I gave to him. Now he returns my pearl; it is only natural.』 The elder then renounced his son to become a monk. The Patriarch gave him the full precepts, and because of the past causes, he was named Vasita. The Patriarch then said to him, 『My teacher...』
密有懸記。罹難非久。如來正法眼藏今轉付汝。汝應保護普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。尊者說偈已。以僧伽梨衣密付斯多。俾之他國隨機淹化。斯多受教直抵南天。當魏齊王芳元始八年丁卯歲也。尊者以難不可茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法欲共謀亂。乃盜為釋子形像潛入王宮。且曰。不成即罪歸佛子。妖既自作禍亦旋踵。事既敗。王果怒曰。吾素歸心三寶。何乃構害一至於斯。即命破毀伽藍祛除釋眾。復自秉劍至尊者所。問曰。師得蘊空否。尊者曰。已得蘊空。曰離生死否。曰已離生死。王曰。既離生死可施我頭。祖曰。身非我有何吝于頭。王即揮劍斷尊者首。涌白乳高數尺。王之右臂旋亦墮地。七日而終。太子光首嘆曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首廣宣宿因解其疑網(事具聖胄集及寶林傳中)遂以師子尊者報體。而建塔焉。尊者付婆舍斯多心法信衣為正嗣。外傍出達磨達四世二十二師。祖罹難時。乃在魏高貴鄉公己卯歲也。
(二十六 己巳) 改嘉平。
(庚午) 嘉平二年。西竺曇摩迦羅及婆芬陀至洛陽。與康僧顗等翻譯眾經。四分律鈔云。自漢以來法流濫觴。比丘特剪髮而已
【現代漢語翻譯】 現代漢語譯本： 密中有懸記預示，你遭遇災難的日子不會太久了。如來（Tathagata，佛的稱號之一）的正法眼藏（Saddharma-caksuh，指佛法的精髓）現在轉交給你。你應該好好保護它，讓它普遍滋潤未來的眾生。偈語說：『正確地說出知見的時候，知見和心都是一體的。當下這一念心就是知見，知見就在當下。』 尊者（Arhat，指達到佛教修行最高境界的人）說完偈語后，將僧伽梨衣（Samghati，一種袈裟）秘密地交給婆舍斯多（Vasasita）。讓他到其他國家，隨緣教化。婆舍斯多接受教誨后，直接前往南印度。當時是魏齊王芳元始八年丁卯年。 尊者（Arhat）認為災難無法避免，於是獨自留在罽賓（Kashmir）。當時本國有兩個外道，一個叫摩目多（Mokumata），一個叫都落遮（Tulucha）。他們學習各種幻術，想要一起謀反作亂。於是他們偷偷地偽裝成僧人的樣子，潛入王宮，並且說：『如果事情不成，就把罪責歸於佛弟子。』 妖人自己製造災禍，災禍也很快降臨。事情敗露后，國王果然大怒說：『我一向歸心三寶（Triratna，指佛、法、僧），為什麼他們要這樣陷害我？』 於是下令破壞寺廟，驅逐僧眾。又親自拿著劍來到尊者（Arhat）所在的地方，問道：『你得到蘊空（Skandha-sunyata，指五蘊皆空的境界）了嗎？』 尊者（Arhat）說：『已經得到蘊空（Skandha-sunyata）了。』 國王問：『你脫離生死（Samsara，指輪迴）了嗎？』 尊者（Arhat）說：『已經脫離生死（Samsara）了。』 國王說：『既然你已經脫離生死（Samsara），可以把你的頭施捨給我嗎？』 祖師（Patriarch，指禪宗的祖師）說：『身體都不是我自己的，何況一個頭呢？』 國王就揮劍砍斷了尊者（Arhat）的頭，涌出白色的乳汁高達數尺。國王的右臂也隨即掉在地上，七天後就死了。太子光首感嘆說：『我的父親為什麼要自取其禍呢？』 當時有一位象白山仙人，精通因果，就為光首廣泛宣講前世的因緣，解開他的疑惑（事情詳細記載在《聖胄集》和《寶林傳》中）。於是用師子尊者（Simha）的遺體，建造了佛塔。尊者（Arhat）將心法和信衣傳給婆舍斯多（Vasasita），作為正統的繼承人。此外，還有達磨達（Dharmata）等四世二十二位旁出的弟子。祖師（Patriarch）遇難的時候，是魏高貴鄉公己卯年。
（二十六 己巳） 改年號為嘉平。
（庚午） 嘉平二年。西竺（India）的曇摩迦羅（Dharmakala）和婆芬陀（Bhagavanta）來到洛陽，與康僧顗等人翻譯眾多佛經。《四分律鈔》中說：自從漢朝以來，佛法像水流一樣氾濫，比丘（Bhikkhu，指佛教的出家男子）只是簡單地剃掉頭髮而已。
【English Translation】 English version: There is a hidden prophecy that your days of hardship are not far off. The Tathagata's (one of the titles of the Buddha) Treasury of the Eye of the True Dharma (Saddharma-caksuh, referring to the essence of the Buddha's teachings) is now passed on to you. You should protect it well and let it universally nourish future beings. The verse says: 'When correctly speaking of knowledge and views, knowledge and views are both one with the mind. This very thought of the present moment is knowledge and views, knowledge and views are in the present.' After the Arhat (referring to someone who has reached the highest state of Buddhist practice) finished reciting the verse, he secretly handed the Samghati robe (a type of kasaya) to Vasasita. He was instructed to go to other countries and teach according to circumstances. After receiving the teachings, Vasasita went directly to South India. This was in the eighth year of the reign of King Fang of the Wei Dynasty, the year of Dingmao. The Arhat believed that the disaster could not be avoided, so he stayed alone in Kashmir. At that time, there were two heretics in the country, one named Mokumata and the other named Tulucha. They learned various illusions and wanted to rebel together. So they secretly disguised themselves as monks and sneaked into the palace, saying: 'If things don't work out, blame the Buddhist disciples.' The demons created their own disasters, and the disasters soon came. After the matter was exposed, the king was furious and said: 'I have always devoted myself to the Three Jewels (Triratna, referring to the Buddha, Dharma, and Sangha), why do they want to frame me like this?' So he ordered the destruction of temples and the expulsion of monks. He personally took a sword to the place where the Arhat was and asked: 'Have you attained the emptiness of the aggregates (Skandha-sunyata, referring to the state where the five aggregates are empty)?' The Arhat said: 'I have already attained the emptiness of the aggregates (Skandha-sunyata).' The king asked: 'Have you escaped from birth and death (Samsara, referring to reincarnation)?' The Arhat said: 'I have already escaped from birth and death (Samsara).' The king said: 'Since you have escaped from birth and death (Samsara), can you give me your head?' The Patriarch (referring to the patriarch of Zen Buddhism) said: 'The body is not my own, let alone a head?' The king then swung his sword and cut off the Arhat's head, and white milk gushed out several feet high. The king's right arm also fell to the ground, and he died seven days later. Prince Guangshou sighed and said: 'Why did my father bring disaster upon himself?' At that time, there was an immortal from Elephant White Mountain who was well-versed in cause and effect, and he widely explained the causes and conditions of previous lives to Guangshou, dispelling his doubts (the details are recorded in the 'Collection of Holy Lineages' and the 'Transmission of the Treasure Forest'). So a pagoda was built with the remains of Simha. The Arhat passed on the Dharma of the Mind and the robe of faith to Vasasita as the legitimate successor. In addition, there were twenty-two disciples of four generations, including Dharmata. The Patriarch encountered the disaster in the year of Jimao during the reign of Duke Gaoguixiang of the Wei Dynasty.
(26 Jisi) The reign title was changed to Jiaping.
(Gengwu) The second year of Jiaping. Dharmakala and Bhagavanta from India came to Luoyang and translated many Buddhist scriptures with Kang Senghui and others. The 'Commentary on the Four-Part Vinaya' says: Since the Han Dynasty, the Dharma has been overflowing like a stream, and the Bhikkhus (referring to Buddhist monks) simply shave their heads.
。未有律儀。供會齋懺事同祠祀。至曹魏之初。一同漢式。迨嘉平間。天竺曇摩迦羅(此云四時)及梵僧曇無德。康僧藏師地梨茶耶。乃阿瑜阇第九世弟子也。藏承其後妙善律宗。準用十僧大行佛制。而以戒心為日用。立羯磨受具。中夏戒律之始也。
(辛未) 吳改太元。
世尊示滅一千二百年矣。
(壬申) 吳王亮(字子明。權之少子。十歲即位。改元建興。治七年。后孫綝黜亮為會稽王。立兄孫休)。
(二十七 甲戌) 高貴鄉公髦(字士彥。文帝孫。東海定王霖子。己卯為司馬昭弒之。壽二十)。
改正元。治六年。
吳改五鳳。
(丙子) 改甘露○吳改太平。
(戊寅) 蜀改景耀。
吳王休(字子烈。權第六子。孫綝廢亮立之。改永安元年。治六年。壽三十崩)。
(二十八 己卯) 罽賓國賊。竊釋子形服作亂。王怒以為釋子不知恩。遂毀伽藍罷釋氏。二十四祖師子尊者遇害而寂。
(二十九 庚辰) 陳留王奐。改景元(武帝孫。燕王宇之子。是年六月大將軍司馬師。弒其君高貴鄉公。復立常道鄉公。即奐也。是為元帝。咸熙二年二月讓位晉王。晉王固辭。八月薨。孫晉炎繼其位。帝又讓之。炎受而立之。是為西晉矣)
【現代漢語翻譯】 現代漢語譯本：當時還沒有完備的律儀，供養法會、齋食和懺悔等佛事，都和祭祀祠堂相似。到了曹魏初期，一切都和漢朝的規制一樣。直到嘉平年間，天竺的曇摩迦羅（Dharmakara，意為四時）和梵僧曇無德（Dharmagupta），以及康僧藏師地梨茶耶（不確定是否為專有名詞，原文如此），他是阿瑜阇（Ayojjha）的第九世弟子。康僧藏師繼承了他之後妙善的律宗，準用十位僧人共同執行的佛制，以戒心作為日常行持，設立羯磨（Karma）受具足戒的儀式，這是中原地區戒律的開始。 （辛未年）吳國改年號為太元。 世尊涅槃已經一千二百年了。 （壬申年）吳王亮（字子明，孫權的幼子，十歲即位，改年號為建興，統治七年。後來孫綝廢黜亮為會稽王，立他的哥哥孫休）。 （二十七年，甲戌年）高貴鄉公髦（字士彥，魏文帝的孫子，東海定王曹霖的兒子。己卯年被司馬昭殺害，享年二十歲）。 改正年號為景元，統治六年。 吳國改年號為五鳳。 （丙子年）改年號為甘露。吳國改年號為太平。 （戊寅年）蜀國改年號為景耀。 吳王孫休（字子烈，孫權的第六個兒子，孫綝廢黜孫亮后立他為帝。改年號為永安元年，統治六年，享年三十歲去世）。 （二十八年，己卯年）罽賓國（Kashmir）的賊人，盜用僧人的服飾作亂。國王憤怒地認為僧人不知感恩，於是毀壞伽藍（Samgharama，寺院），廢除僧侶。二十四祖師子尊者（Simha Bhikshu）遇害圓寂。 （二十九年，庚辰年）陳留王曹奐，改年號為景元（魏武帝的孫子，燕王曹宇的兒子。這年六月，大將軍司馬師殺害了他的君主高貴鄉公，又立常道鄉公，就是曹奐。這就是元帝。咸熙二年二月，將皇位讓給晉王司馬炎，晉王堅決推辭。八月去世。孫子司馬炎繼承了他的位置。元帝又將皇位讓給他，司馬炎接受並即位，這就是西晉的開始了）。
【English Translation】 English version: At that time, there were no complete Vinaya (rules of discipline). Offerings, assemblies, vegetarian feasts, and repentance ceremonies were similar to ancestral sacrifices. In the early Cao Wei period, everything followed the Han dynasty's system. It was not until the Jiaping era that Dharmakara (meaning 'Four Seasons' in Chinese) from India, the Sramana Dharmagupta, and Kang Sengzangshi Dilichaye (uncertain if it's a proper noun, as it appears in the original text), who was the ninth-generation disciple of Ayojjha, inherited the wonderful and virtuous Vinaya school. They adopted the Buddhist system of using ten monks to perform rituals, taking the mind of precepts as their daily practice, and establishing the Karma (action) for receiving the complete precepts. This was the beginning of the Vinaya in the central region of China. (Xinwei year) The Wu kingdom changed the era name to Taiyuan. It has been one thousand two hundred years since the World Honored One entered Nirvana. (Renshen year) King Liang of Wu (Zi Ziming, the youngest son of Sun Quan, ascended the throne at the age of ten, changed the era name to Jianxing, and ruled for seven years. Later, Sun Chen deposed Liang as the King of Kuaiji and established his elder brother Sun Xiu). (27th year, Jiaxu year) The Duke Mao of Gaoguixiang (Zi Shiyan, the grandson of Emperor Wen of Wei, the son of Cao Lin, the Prince of Donghai Ding. He was assassinated by Sima Zhao in the Jimao year, at the age of twenty). The era name was changed to Jingyuan, and he ruled for six years. The Wu kingdom changed the era name to Wufeng. (Bingzi year) The era name was changed to Ganlu. The Wu kingdom changed the era name to Taiping. (Wuyin year) The Shu kingdom changed the era name to Jingyao. King Xiu of Wu (Zi Zilie, the sixth son of Sun Quan, Sun Chen deposed Sun Liang and established him as emperor. He changed the era name to Yong'an first year, ruled for six years, and died at the age of thirty). (28th year, Jimao year) Bandits from Kashmir stole the robes of Buddhist monks and rebelled. The king was angry and thought that the monks were ungrateful, so he destroyed the Samgharama (monastery) and abolished the Sangha. The twenty-fourth patriarch, Simha Bhikshu, was killed and passed away. (29th year, Gengchen year) Cao Huan, the King of Chenliu, changed the era name to Jingyuan (the grandson of Emperor Wu of Wei, the son of Cao Yu, the Prince of Yan. In June of this year, the General Sima Shi assassinated his lord, the Duke of Gaoguixiang, and established the Duke of Changdaoxiang, who was Cao Huan. This was Emperor Yuan. In February of the Xianxi second year, he abdicated the throne to the Prince of Jin, Sima Yan, who firmly declined. He died in August. His grandson Sima Yan inherited his position. Emperor Yuan abdicated the throne to him again, Sima Yan accepted and ascended the throne, which was the beginning of the Western Jin Dynasty).
治五年。
(三十 辛巳) 沙門朱士衡。于洛講道行般若經。義有闕文發足于闐求正本。漢地講經自此而始。
(癸未) 蜀改炎興。魏鄧艾兵至。後主出降國亡右蜀漢二主。四十三年(而魏並之)。
(甲申) 魏咸熙元。
吳王皓(字元宗。孫和之子。初號明主。后恣淫虐。嘗燒鋸斷人頭。或剝人面皮鑿人眼睛。在位十七年。死於洛陽。壽四十二。改元興)。
佛祖歷代通載卷第五 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第六
嘉興路大中祥符禪寺住持華亭念常集
西晉
(一) 雷氏曰(宣景文武惠懷愍帝西晉四主五十二年)。
高祖宣帝懿(姓司馬氏。王金德都洛陽。字仲達。河內溫人也。高陽氏之後。祖雋穎川太守。父防京兆尹。帝乃防之次子。事魏忠烈。大有賢能。壽七十三崩。葬高原陵)。
景帝師(字子元。宣之長子。壽四十八。崩于許昌。葬峻平陵)。
文帝昭(字子上。景之母弟。壽五十五。崩于露寢。葬峻平陵)。
(乙酉) 武帝炎(字安世。文之長子。寬惠仁厚。好莊老之書。咸熙二年受魏禪降。封晉賓為陳留王。遷於鄴。用天子儀衛之。帝自滅吳之後。奢侈縱
【現代漢語翻譯】 現代漢語譯本 治五年。
(三十 辛巳) 沙門朱士衡，在洛陽講授《道行般若經》。因經文有所缺失，前往于闐尋求正本。漢地講經由此開始。
(癸未) 蜀漢改年號為炎興。魏國鄧艾的軍隊攻到，後主劉禪投降，蜀漢滅亡。蜀漢二主共歷時四十三年（之後被魏國吞併）。
(甲申) 魏國改年號為咸熙元。
吳王孫皓（字元宗，孫和之子。起初被稱為明主，後來恣意妄為，曾經用燒紅的鋸子鋸斷人頭，或者剝人面皮、鑿人眼睛。在位十七年，死於洛陽，享年四十二歲，改年號為興）。
《佛祖歷代通載》卷第五 大正藏第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第六
嘉興路大中祥符禪寺住持華亭念常 輯
西晉
(一) 雷氏曰（宣帝、景帝、文帝、武帝，西晉四主共五十二年）。
高祖宣帝司馬懿（姓司馬氏，王金德認為都城在洛陽，字仲達，是河內溫縣人，高陽氏的後代。祖父司馬雋擔任穎川太守，父親司馬防擔任京兆尹。司馬懿是司馬防的次子，侍奉魏國忠心耿耿，很有賢能。享年七十三歲去世，葬于高原陵）。
景帝司馬師（字子元，是司馬懿的長子，享年四十八歲，在許昌去世，葬于峻平陵）。
文帝司馬昭（字子上，是司馬師的同母弟弟，享年五十五歲，在露寢去世，葬于峻平陵）。
(乙酉) 武帝司馬炎（字安世，是司馬昭的長子，寬厚仁慈，喜歡莊子和老子的書籍。《咸熙二年》接受魏國的禪讓，降封魏主為陳留王，遷往鄴城，使用天子的儀仗衛隊對待他。武帝自從滅吳之後，生活奢侈放縱）。
【English Translation】 English version Year 5 of Zhi.
(30th, Xin Si) The Shramana Zhu Shixing lectured on the Daoxing Prajna Sutra in Luoyang. Finding deficiencies in the text, he traveled to Khotan to seek the correct version. This marked the beginning of sutra lectures in the Han region.
(Gui Wei) The Shu Han changed its era name to Yanxing. Deng Ai's army of Wei arrived, and the Later Ruler Liu Shan surrendered, leading to the demise of Shu Han. The two rulers of Shu Han reigned for a total of forty-three years (before being annexed by Wei).
(Jia Shen) Wei changed its era name to Xianxi Yuan.
King Hao of Wu (personal name Yuanzong, son of Sun He. Initially known as a wise ruler, he later became licentious and tyrannical, once using a red-hot saw to cut off people's heads, or peeling off their faces and gouging out their eyes. He reigned for seventeen years, died in Luoyang at the age of forty-two, and changed the era name to Xing).
Chronicle of the Buddha's Successive Generations, Volume 5 Taisho Tripitaka Volume 49, No. 2036, Chronicle of the Buddha's Successive Generations
Chronicle of the Buddha's Successive Generations, Volume 6
Compiled by Nianchang of Huating, Abbot of the Dazhong Xiangfu Chan Temple in Jiaxing Road
Western Jin Dynasty
(1) Lei's Record states (Emperor Xuan, Emperor Jing, Emperor Wen, Emperor Wu; the four rulers of the Western Jin Dynasty reigned for a total of fifty-two years).
Grand Ancestor Emperor Xuan, Sima Yi (surname Sima, Wang Jinde believed the capital was in Luoyang, personal name Zhongda, was a native of Wen County, Henei, a descendant of Gaoyang. His grandfather Sima Jun served as the governor of Yingchuan, and his father Sima Fang served as the governor of Jingzhao. Sima Yi was the second son of Sima Fang, served the Wei Dynasty with loyalty and great ability. He died at the age of seventy-three and was buried in Gaoyuan Mausoleum).
Emperor Jing, Sima Shi (personal name Ziyuan, was the eldest son of Sima Yi, died in Xuchang at the age of forty-eight, and was buried in Junping Mausoleum).
Emperor Wen, Sima Zhao (personal name Zishang, was the younger brother of Sima Shi by the same mother, died in his bedroom at the age of fifty-five, and was buried in Junping Mausoleum).
(Yi You) Emperor Wu, Sima Yan (personal name Anshi, was the eldest son of Sima Zhao, was kind and benevolent, and fond of the books of Zhuangzi and Laozi. In the second year of Xianxi, he accepted the abdication of the Wei Dynasty, demoted the Wei ruler to the King of Chenliu, moved him to Ye City, and treated him with the ceremonial guards of an emperor. After Emperor Wu destroyed Wu, he lived a life of luxury and indulgence).
恣。後宮殆將萬人。嘗乘華車至於所寢。己酉四月崩含章殿。壽五十五。葬峻陽陵)在位二十五年。改元大始。
(二) 吳孫皓始即位。改甘露元年。下令遍毀神祠被及梵宇。臣僚諫。先帝感瑞創寺。不可毀也。乃遣臣張昱往告康僧會。會挫其辭理辯鋒出。昱不能屈。歸以會才高聞。皓召至。問曰。佛言善惡報應。可得聞乎。會曰。明主以孝慈治天下。則赤烏翔而老人見。以仁德育萬物。則醴泉冽而嘉禾茁。善既有應惡亦如之。故為惡于隱鬼得而誅之。為惡于顯人得而誅之。易稱積善餘慶。詩美求福不回。雖儒典之格言。即佛教之明訓。皓曰。然則周孔既明。安用佛教。會曰。周孔不欲深言。故略示其跡。佛教不止淺言。故詳示其要。皆為善也。聖人唯恐善之不多。陛下以為嫌何也。皓無以酬之。遂罷。他日宿衛治圃得金像。皓使置穢處蒙不潔以為笑樂俄得腫疾晝夜呻吟。占者曰。坐犯神祠。禱諸廟不效。宮人有奉佛者曰。乃不請福于佛耶。皓仰視曰。佛神若是怪乎。曰佛之威靈視神如天淵。皓乃悟曰。吾以慢像致此耳。趣迎像龕而供事之。仍請會說法悔罪。會為開示玄要。並取本業百二十愿。分二百五十事。使皓行住坐臥增益善意。及授之五戒。少頃疾愈。由是奉會為師。崇飾寺塔。
(三) 太始
【現代漢語翻譯】 現代漢語譯本： （一）司馬炎荒淫奢侈。後宮妃嬪接近一萬人。他經常乘坐華麗的車子前往妃嬪的寢宮。己酉年四月在含章殿駕崩，享年五十五歲，葬于峻陽陵。在位二十五年，改年號為大始。（司馬炎，西晉開國皇帝，字安世）
（二）吳國孫皓剛即位，改年號為甘露元年。下令全面毀壞神祠，甚至波及到佛教寺廟。有大臣勸諫說，先帝因為感應到祥瑞才建立寺廟，不應該毀壞。孫皓於是派遣臣子張昱前去告知康僧會（西域康居人，著名高僧）。康僧會以精妙的辭理和辯論挫敗了張昱，張昱無法駁倒他，回去后報告了康僧會的高才。孫皓召見康僧會，問道：『佛說善惡有報應，可以聽聽嗎？』康僧會說：『英明的君主以孝道和慈愛治理天下，那麼赤烏（一種祥瑞的鳥）就會飛來，老人星就會出現；以仁德養育萬物，那麼甘甜的泉水就會涌出，優良的禾苗就會生長。善有善報，惡有惡報。所以在暗中作惡，鬼神會誅殺他；在明處作惡，人們會誅殺他。《易經》說積累善行會有多餘的福慶，《詩經》讚美祈求幸福沒有止境。』即使是儒家經典的格言，也是佛教的明確訓誡。』孫皓說：『既然周公、孔子已經闡明了這些道理，還要佛教做什麼呢？』康僧會說：『周公、孔子不想深入闡述，所以只是簡略地顯示了這些跡象。佛教不只是淺顯地談論，所以詳細地闡述了其中的要義。都是爲了行善啊。聖人只怕善事做得不夠多，陛下您為什麼反而嫌棄呢？』孫皓無言以對，於是作罷。後來，宿衛在整理園圃時得到一尊金像。孫皓讓人把金像放在污穢的地方，用不潔之物蒙蓋，以此作為笑樂。不久，孫皓得了腫瘡疾病，日夜疼痛。占卜的人說：『這是因為冒犯了神祠。』向各處神廟祈禱都沒有效果。宮人中有信佛的人說：『為什麼不向佛祈求福佑呢？』孫皓仰視著說：『佛的神力如果是這樣，那不是很奇怪嗎？』信佛的宮人說：『佛的威靈，看待其他神就像天淵之別。』孫皓這才醒悟說：『我因為怠慢佛像才導致這樣的。』急忙迎接佛像到佛龕中供奉，並請康僧會說法懺悔罪過。康僧會為他開示玄妙的要義，並取出本業一百二十愿，分為二百五十事，讓孫皓在行住坐臥中增加善意。併爲他授了五戒。不久，孫皓的疾病痊癒。從此，孫皓尊奉康僧會為師，崇尚裝飾寺廟佛塔。
（三）太始
【English Translation】 English version: (I) Sima Yan (Emperor Wu of Jin Dynasty, courtesy name Anshi) was licentious and extravagant. His harem nearly had ten thousand concubines. He often rode in luxurious carriages to the concubines' residences. He died in Hanzhang Hall in the fourth month of the year Jiyou, at the age of fifty-five, and was buried in Junyang Mausoleum. He reigned for twenty-five years and changed the era name to Daishi.
(II) When Sun Hao (Emperor of Wu Dynasty) first ascended the throne, he changed the era name to Ganlu first year. He ordered the complete destruction of shrines, even extending to Buddhist temples (梵宇). A courtier advised him, saying that the late emperor had built temples in response to auspicious omens and that they should not be destroyed. Sun Hao then sent his minister Zhang Yu to inform Kang Senghui (康僧會, a famous monk from Kangju in the Western Regions). Kang Senghui refuted Zhang Yu with his eloquent reasoning and sharp arguments, and Zhang Yu was unable to refute him. Upon returning, Zhang Yu reported Kang Senghui's great talent. Sun Hao summoned Kang Senghui and asked, 'The Buddha speaks of karmic retribution for good and evil. Can I hear about it?' Kang Senghui said, 'When an enlightened ruler governs the world with filial piety and compassion, then the Red Crow (赤烏, a kind of auspicious bird) will appear and the Old Man Star will be seen; when he nurtures all things with benevolence and virtue, then sweet springs will gush forth and fine crops will grow. Good deeds have good consequences, and evil deeds have evil consequences. Therefore, if one commits evil in secret, the ghosts and spirits will punish him; if one commits evil openly, people will punish him. The Book of Changes (易經) says that accumulating good deeds will bring surplus blessings, and the Book of Poetry (詩經) praises seeking blessings without end.' Even the maxims of Confucian classics are clear instructions of Buddhism.' Sun Hao said, 'Since Zhou Gong and Confucius have already clarified these principles, what is the use of Buddhism?' Kang Senghui said, 'Zhou Gong and Confucius did not want to elaborate deeply, so they only briefly showed the signs. Buddhism does not just talk superficially, so it explains the essentials in detail. All are for doing good. The sages only fear that there is not enough good done, why does Your Majesty dislike it?' Sun Hao was speechless and dismissed him. Later, the guards found a golden statue while tidying the garden. Sun Hao ordered the statue to be placed in a dirty place, covered with unclean things, and used it as a source of amusement. Soon after, Sun Hao developed a swollen disease and suffered day and night. The diviner said, 'This is because you have offended the shrines.' Prayers to various temples were ineffective. A palace woman who believed in Buddhism said, 'Why not seek blessings from the Buddha?' Sun Hao looked up and said, 'If the Buddha's power is like this, isn't it strange?' The palace woman said, 'The Buddha's power is like the difference between heaven and earth compared to other gods.' Sun Hao then realized, 'I caused this by neglecting the Buddha image.' He hurriedly welcomed the Buddha image into the shrine and made offerings to it, and invited Kang Senghui to preach the Dharma and repent his sins. Kang Senghui revealed the profound essentials to him and took out the one hundred and twenty vows of his original karma, divided into two hundred and fifty matters, so that Sun Hao could increase his good intentions in his walking, standing, sitting, and lying down. He also gave him the five precepts. Soon after, Sun Hao's illness was cured. From then on, Sun Hao revered Kang Senghui as his teacher and promoted the decoration of temples and pagodas.
(III) Taishi (太始)
元年。月氏國沙門曇摩羅奈。晉言法護。至洛陽。護學究三十六國道術。兼通其語。及自天竺大赍梵本婆羅門經達于玉門。因居燉煌。世號燉煌菩薩。后游洛邑及之江左。永嘉中隨處譯經。未嘗暫停。時優婆塞聶承遠執筆助翻。垂四百卷。及承遠卒。其子道真者。詢稟咨承法護。筆授外道真自譯經六十餘卷。時晉沙門釋法炬法立支敏度及優婆塞衛仕度等。譯出衆經。外炬與立等每相參合。廣略異同編次部類。凡一百四十餘卷。復有沙門疆良婁至安法欽竺叔蘭白法祖支法度等。各出眾經。所以西晉已來宣譯漸盛。
論曰。吳黃武初。陸績有言曰。從今更六十年。天下車同軌書同文。及泰康改元而吳平天下一統。果如績言。自是才二十載。至永寧之初。正道𧇊頹群雄嶽峙。趙王創基叛逆。篡主于朝張軌繼請外遷。擅據涼土內外糜沸。仍漸亂階。劉淵所以平陽。李雄因茲井絡。懷帝蒙塵外郡。愍后播越長安。既道藉時興而兩都版蕩。法由人顯屬二主恓惶。萬姓崩離歸信靡托。百官失守釋種無依。時有沙門竺法護及釋法炬等。忘身利物志在宏宣。匪憚苦辛闡法為務。護于晉世譯經最多。且晉雖不文文才實著。翻傳妙典日有賞音。所以禮樂衣冠晉朝始備。信源道種相資而興焉。
(丙戌) 吳改寶鼎。
(丁
【現代漢語翻譯】 現代漢語譯本： 元年，月氏國（Yuèzhī guó，古代中亞國家）的沙門（shāmén，出家修道者）曇摩羅奈（Tánmó Luónài），晉語名為法護（Fǎhù），到達洛陽。法護精通三十六國的道術，並且通曉他們的語言。他從天竺（Tiānzhú，古代印度）帶來了大量的梵文佛經，經過玉門關（Yùmén Guān）。於是居住在敦煌（Dūnhuáng），世人稱他為敦煌菩薩（Dūnhuáng Púsà）。後來遊歷洛邑（Luòyì）以及江左（Jiāngzuǒ，長江下游南岸地區）。永嘉（Yǒngjiā，晉懷帝年號）年間，他隨處翻譯佛經，從未停止。當時優婆塞（yōupōsè，在家男居士）聶承遠（Niè Chéngyuǎn）執筆協助翻譯，總共有四百卷。聶承遠去世后，他的兒子道真（Dàozhēn）向法護請教，由道真自己翻譯佛經六十餘卷。 當時晉朝的沙門釋法炬（Shì Fǎjù）、法立（Fǎlì）、支敏度（Zhī Mǐndù）以及優婆塞衛仕度（Wèi Shìdù）等人，也翻譯出了許多佛經。法炬與法立等人經常互相參考，將內容廣略不同、形式各異的佛經編纂成類，總共一百四十餘卷。還有沙門疆良婁（Jiāngliáng Lóu）、至安（Zhì'ān）、法欽（Fǎqīn）、竺叔蘭（Zhú Shūlán）、白法祖（Bái Fǎzǔ）、支法度（Zhī Fǎdù）等人，各自翻譯了許多佛經。因此，西晉以來，佛經的翻譯逐漸興盛。 論曰：吳國黃武（Huángwǔ，三國時期吳國的年號）初年，陸績（Lù Jì）曾說過：『從今往後六十年，天下車同軌，書同文。』到了泰康（Tàikāng，西晉年號）改元，吳國被平定，天下統一，果然應驗了陸績的話。從那時起才過了二十年，到了永寧（Yǒngníng，西晉年號）初年，正道衰頹，群雄像山嶽一樣聳立。趙王（Zhào Wáng）開始叛亂，篡位者在朝廷出現，張軌（Zhāng Guǐ）接著請求外遷，擅自佔據涼州（Liángzhōu），內外動盪不安，逐漸走向混亂。劉淵（Liú Yuān）因此在平陽（Píngyáng）起事，李雄（Lǐ Xióng）也因此佔據井絡（Jǐngluò）。懷帝（Huái Dì）在外郡蒙難，愍后（Mǐn Hòu）流亡長安（Cháng'ān）。既然正道因時勢而興起，而兩都（Liǎng Dū，洛陽和長安）卻被摧毀；佛法由人來弘揚，卻遭遇兩位君主（指懷帝和愍帝）的困境。百姓離散，失去了信仰的依託；百官失職，僧侶失去了依靠。當時有沙門竺法護以及釋法炬等人，不顧自身安危，以利益眾生為己任，立志弘揚佛法，不怕艱難困苦，致力於闡揚佛法。法護在晉朝翻譯的佛經最多。而且晉朝雖然不以文采著稱，但文才實際上很顯著，翻譯傳播精妙的佛典，每天都有欣賞的人。因此，禮樂衣冠制度在晉朝開始完備，信仰的源泉和修道的種子互相促進而興盛。 （丙戌）吳國改年號為寶鼎（Bǎodǐng）。 （丁
【English Translation】 English version: In the first year, the Shramana (śrāmaṇa, wandering ascetic) Dharmarakṣa (Dharmarakṣa), whose Chinese name was Fǎhù, from the Yuezhi Kingdom (Yuèzhī guó, an ancient Central Asian country), arrived in Luoyang. Fǎhù was proficient in the Taoist arts of thirty-six countries and also understood their languages. He brought a large number of Sanskrit Buddhist scriptures from India (Tiānzhú, ancient India), passing through the Jade Gate (Yùmén Guān). He then resided in Dunhuang (Dūnhuáng), and people called him the Dunhuang Bodhisattva (Dūnhuáng Púsà). Later, he traveled to Luoyi (Luòyì) and Jiangzuo (Jiāngzuǒ, the area south of the lower reaches of the Yangtze River). During the Yongjia (Yǒngjiā, the reign era of Emperor Huai of Jin) period, he translated scriptures everywhere he went, never stopping. At that time, the Upasaka (upāsaka, a lay male devotee) Niè Chéngyuǎn assisted in the translation, totaling four hundred scrolls. After Niè Chéngyuǎn passed away, his son Dàozhēn consulted with Fǎhù, and Dàozhēn himself translated more than sixty scrolls of scriptures. At that time, the Jin Dynasty's Shramanas Shì Fǎjù, Fǎlì, Zhī Mǐndù, and the Upasaka Wèi Shìdù also translated many scriptures. Fǎjù and Fǎlì often consulted each other, compiling and categorizing scriptures with varying degrees of detail and different forms, totaling more than one hundred and forty scrolls. There were also Shramanas Jiāngliáng Lóu, Zhì'ān, Fǎqīn, Zhú Shūlán, Bái Fǎzǔ, Zhī Fǎdù, and others, who each translated many scriptures. Therefore, since the Western Jin Dynasty, the translation of Buddhist scriptures gradually flourished. Commentary: In the early years of the Huangwu (Huángwǔ, the reign era of the Wu Kingdom during the Three Kingdoms period) period of the Wu Kingdom, Lù Jì once said, 'Sixty years from now, the world will have uniform tracks for carriages and a common written language.' By the time the Taikang (Tàikāng, the reign era of the Western Jin Dynasty) era was changed, the Wu Kingdom was pacified, and the world was unified, just as Lù Jì had said. Only twenty years passed from then until the beginning of the Yongning (Yǒngníng, the reign era of the Western Jin Dynasty) era, when the righteous path declined, and heroes stood like mountains. The Prince of Zhao (Zhào Wáng) started a rebellion, usurpers appeared in the court, and Zhāng Guǐ then requested to move outward, seizing Liangzhou (Liángzhōu) on his own, causing turmoil both internally and externally, gradually leading to chaos. Liú Yuān therefore started an uprising in Pingyang (Píngyáng), and Lǐ Xióng also seized Jingluo (Jǐngluò) because of this. Emperor Huai (Huái Dì) suffered misfortune in an outer prefecture, and Empress Min (Mǐn Hòu) fled to Chang'an (Cháng'ān). Since the righteous path arose due to the times, and the two capitals (Liǎng Dū, Luoyang and Chang'an) were destroyed; the Dharma is propagated by people, but they encountered the plight of two rulers (referring to Emperor Huai and Emperor Min). The people were scattered, losing their reliance on faith; the officials lost their positions, and the Sangha lost their support. At that time, there were Shramanas Dharmarakṣa and Shì Fǎjù, who disregarded their own safety, took benefiting sentient beings as their responsibility, and were determined to propagate the Dharma, not fearing hardships and difficulties, and dedicated themselves to expounding the Dharma. Fǎhù translated the most scriptures during the Jin Dynasty. Moreover, although the Jin Dynasty was not known for its literary talent, its literary talent was actually significant, and the translation and dissemination of exquisite Buddhist scriptures were appreciated daily. Therefore, the system of rituals, music, clothing, and crowns began to be complete in the Jin Dynasty, and the source of faith and the seeds of cultivation promoted each other and flourished. (Bǐngxū) The Wu Kingdom changed its reign title to Baoding (Bǎodǐng). (Dīng
亥) 大教東流二百年矣。
(己丑) 吳改建衡。
(壬辰) 吳改鳳凰。
(乙未) 改咸寧○吳改天冊。
(丙申) 吳改天璽。明年又改天紀。
(己亥) ○九月會公示疾而化。
(庚子) 改大康(滅吳) 右吳四主六十年(而晉並之天下一統)。
(四 壬寅) 會稽育王塔緣起。有劉薩訶。病死入冥見梵僧。指往會稽育王塔處懺悔。既穌出家名惠達。及至會稽遍求不見。偶一夜聞地下鐘聲。倍加誠懇。經三日忽從地涌出寶塔。高一尺四寸。廣七寸。佛像悉具。達既見塔精勤禮懺。瑞應甚多。明州塔此其始也。
(五 庚戌) 惠帝衷改永熙(字正度。武次子。生而不惠。不辨菽麥。娶賈充女南風為后。淫虐酷殘。誅滅大臣。致天下大亂。為司馬越鴆于顯陽殿。壽四十八。葬太陽陵)治十七年。
(六 辛亥) 改元康。又改永平。
道家三皇經。乃鮑靜所撰十四紙也。彼曰。凡諸侯有此文者必為國王。大夫有此文者為人父母。庶人有此文者錢財自聚。婦人有此文者必為皇后。既犯國諱。永康中被誅。出晉史。後人改曰三洞。至唐二十年貞觀間。吉州囚人劉紹妻王氏。有五嶽真仙圖及鮑靜所撰三皇經。時吉州司法參軍吉辨因檢囚。于王
【現代漢語翻譯】 現代漢語譯本 （亥）大教（指佛教）東傳已經有兩百年了。 （己丑）吳國改年號為建衡。 （壬辰）吳國改年號為鳳凰。 （乙未）改年號為咸寧。吳國改年號為天冊。 （丙申）吳國改年號為天璽。明年又改年號為天紀。 （己亥）九月，會公（具體指誰需要根據上下文判斷）因病去世。 （庚子）改年號為大康（滅吳）。右邊記錄了吳國四位君主共六十年（之後被晉國吞併，天下統一）。 （四 壬寅）會稽育王塔（會稽育王塔，位於今浙江寧波，供奉佛舍利）的緣起。有劉薩訶（劉薩訶，人名）。病死後進入陰間，見到一位梵僧（梵僧，印度僧侶）。梵僧指示他去會稽育王塔處懺悔。之後他甦醒過來，出家為僧，法名惠達（惠達，法名）。到達會稽后四處尋找育王塔卻找不到。偶然一夜聽到地下傳來鐘聲，更加虔誠。過了三天，忽然從地裡涌出一座寶塔，高一尺四寸，寬七寸，佛像一應俱全。惠達見到塔后，精勤禮拜懺悔，出現了很多祥瑞的感應。明州（明州，今浙江寧波）建塔，就是從這件事開始的。 （五 庚戌）惠帝司馬衷（司馬衷，西晉皇帝）改年號為永熙（字正度。武帝司馬炎的次子。生性愚笨，不辨菽麥。娶賈充的女兒賈南風為皇后，**酷殘暴，誅殺大臣，導致天下大亂。被司馬越用毒酒鴆殺于顯陽殿，享年四十八歲，葬于太陽陵）統治十七年。 （六 辛亥）改年號為元康。又改年號為永平。 道家《三皇經》（《三皇經》，道教經典），是鮑靜（鮑靜，人名）所撰寫的十四張紙。書上說，凡是諸侯擁有此書，必定能成為國王；大夫擁有此書，能成為人的父母；平民擁有此書，錢財自然聚集；婦人擁有此書，必定能成為皇后。因為觸犯了國家的禁忌，在永康年間被處死。出自《晉史》。後人改名為《三洞》。到了唐朝貞觀二十年間，吉州（吉州，今江西吉安）的囚犯劉紹的妻子王氏，擁有《五嶽真仙圖》（《五嶽真仙圖》，道教圖錄）和鮑靜所撰寫的《三皇經》。當時吉州司法參軍吉辨因為檢查囚犯，在王
【English Translation】 English version (Hai) It has been two hundred years since the Great Teaching (referring to Buddhism) flowed eastward. (Ji Chou) The Wu state changed its era name to Jianheng. (Ren Chen) The Wu state changed its era name to Fenghuang. (Yi Wei) Changed the era name to Xianning. The Wu state changed its era name to Tianche. (Bing Shen) The Wu state changed its era name to Tianxi. The next year, it changed its era name to Tianji again. (Ji Hai) In September, Lord Hui (who this refers to needs to be determined based on context) passed away due to illness. (Geng Zi) Changed the era name to Dakang (annexed Wu). The right side records the sixty years of the four rulers of the Wu state (after which it was annexed by the Jin state, and the world was unified). (Four Ren Yin) The origin of the Yuwang Pagoda (Yuwang Pagoda, located in present-day Ningbo, Zhejiang, enshrines Buddha's relics) in Kuaiji. There was Liu Sahe (Liu Sahe, a person's name). After dying from illness, he entered the underworld and saw a Brahman monk (Brahman monk, an Indian monk). The Brahman monk instructed him to go to the Yuwang Pagoda in Kuaiji to repent. Afterwards, he woke up, became a monk, and was given the Dharma name Huida (Huida, a Dharma name). After arriving in Kuaiji, he searched everywhere for the Yuwang Pagoda but could not find it. One night, he accidentally heard the sound of a bell coming from underground and became even more devout. After three days, a pagoda suddenly emerged from the ground, one chi and four cun tall, and seven cun wide, with all the Buddha images complete. After seeing the pagoda, Huida diligently prostrated and repented, and many auspicious responses appeared. The construction of the pagoda in Mingzhou (Mingzhou, present-day Ningbo, Zhejiang) began with this event. (Five Geng Xu) Emperor Hui Sima Zhong (Sima Zhong, Emperor of the Western Jin Dynasty) changed the era name to Yongxi (style name Zhengdu. The second son of Emperor Wu Sima Yan. He was born foolish and could not distinguish between beans and wheat. He married Jia Chong's daughter Jia Nanfeng as empress, who was **extremely cruel and tyrannical, killed ministers, and caused great chaos in the world. He was poisoned to death by Sima Yue in Xianyang Palace, at the age of forty-eight, and was buried in Taiyang Mausoleum.) reigned for seventeen years. (Six Xin Hai) Changed the era name to Yuankang. Also changed the era name to Yongping. The Taoist 'Three Sovereigns Scripture' ('Three Sovereigns Scripture', a Taoist classic), was written by Bao Jing (Bao Jing, a person's name) on fourteen sheets of paper. The book says that any feudal lord who possesses this book will surely become a king; a high official who possesses this book can become the parents of others; a commoner who possesses this book will naturally accumulate wealth; a woman who possesses this book will surely become an empress. Because it violated the state's taboos, it was executed during the Yuankang era. From the 'History of Jin'. Later generations renamed it 'Three Caverns'. During the twentieth year of Zhenguan in the Tang Dynasty, Wang, the wife of Liu Shao, a prisoner in Jizhou (Jizhou, present-day Ji'an, Jiangxi), possessed the 'True Immortal Chart of the Five Peaks' ('True Immortal Chart of the Five Peaks', a Taoist atlas) and the 'Three Sovereigns Scripture' written by Bao Jing. At that time, Ji Bian, the judicial adjutant of Jizhou, because of inspecting prisoners, found in Wang
氏處得之申省。敕令邢部郎中紀懷業等。追京下道士張惠元成武英等勘問。得在先道士鮑靜所撰妄為墨本。非今元等所造。敕令毀除。追諸道士及百姓有此文者。其年冬並集得之。遂于禮部廳前悉焚之。
(甲寅) 瑞像到龜茲國(已上一千二百八十五年在西竺。是年始到丘慈。凡住六十八年)。
(七) 永平四年。天竺沙門耆域至洛陽。指沙門竺法淵曰。此菩薩從羊中來。指竺法興曰。此菩薩從天中來。又曰。比丘衣服華麗大違戒律。非佛意也。望見帝都宮室曰。大略似忉利天宮。然人天殊分。疲民之力繕刻如此。不亦侈乎。未幾而洛陽亂。域辭歸天竺。數百人遮道。請中食乃行。域許之。明日百餘家域分身同時赴之。家喜其來。及發跡洛南。域徐行而追者不及。即以杖畫地曰。於此訣矣。是日有出長安者。見域在寺中。有賈胡濕登者。其夕會域宿于流沙。蓋一昔萬里沙門神蹟。於此為濕云。初域來交廣。並有靈異。既達襄陽。欲寄載過江。舟人見是胡僧。輕而不渡。及舡達岸域已前行。路見兩虎。虎弭耳掉尾。域以手摩其頭。虎下道而去。見者皆敬焉。
(庚申) 改永康。
(辛酉) 改永寧(正月趙王倫篡位遂誅之)。
十六國(自永寧之後所在分十六國五涼四燕二趙三秦
【現代漢語翻譯】 現代漢語譯本： 朝廷審查此事，在申省處得到了相關資訊。於是下令邢部郎中紀懷業等人，追查在京城及下屬各道的道士張惠元、成武英等人，進行審問。得知是先前道士鮑靜所撰寫的虛妄墨本，並非張惠元等人所造。朝廷下令銷燬這些墨本，追查各道士及百姓中藏有此文者。當年冬天，將這些墨本全部收集到，於是在禮部廳前全部焚燬。 (甲寅年)，瑞像到達龜茲國（Kucha）（此前一千二百八十五年都在西竺（India），從這年開始到達龜茲，總共停留了六十八年）。 (永平四年)，天竺（India）沙門（Shramana，佛教出家修行者）耆域（Ghiyavasu）到達洛陽。他指著沙門竺法淵（Zhu Fayuan）說：『這位菩薩（Bodhisattva）是從羊群中來的。』指著竺法興（Zhu Faxing）說：『這位菩薩是從天界來的。』他又說：『比丘（Bhikkhu，佛教出家男眾）的衣服華麗，大大違反了戒律，不是佛陀（Buddha）的本意。』他遙望帝都的宮室說：『大體上像是忉利天宮（Trāyastriṃśa）的樣子，然而人天有別，耗費民力修繕雕刻成這樣，不是太奢侈了嗎？』不久之後洛陽發生動亂，耆域辭別返回天竺。數百人攔路，請求他接受午齋后再走，耆域答應了。第二天，一百多家同時看到耆域分身前來應供，各家都為他的到來感到高興。等到他從洛陽南面出發時，耆域慢慢地走，追趕的人都趕不上。於是他用手杖在地上畫了一條線說：『就在這裡告別了。』當天有從長安出來的人，看見耆域在寺廟中。有個名叫濕登（Shi Deng）的商人，當晚與耆域在流沙相會住宿。這真是一夜之間行走萬里的沙門的神蹟，因此人們稱之為濕云。當初耆域來到交廣（Jiaoguang），就有很多靈異事蹟。到達襄陽（Xiangyang）后，他想搭船過江，船伕見他是胡僧（foreign monk），輕視而不肯渡他。等到船到達岸邊時，耆域已經走在前面了。他在路上看見兩隻老虎，老虎都收起耳朵，搖著尾巴。耆域用手撫摩它們的頭，老虎就離開了道路。看見的人都對他非常敬佩。 (庚申年)，改年號為永康（Yongkang）。 (辛酉年)，改年號為永寧（Yongning）（正月，趙王倫（Zhao Wang Lun）篡位，於是誅殺了司馬倫）。 十六國（Sixteen Kingdoms）（自永寧之後，各地分裂為十六國：五涼（Five Liang），四燕（Four Yan），二趙（Two Zhao），三秦（Three Qin））
【English Translation】 English version: The court investigated this matter and obtained relevant information from Shen Province. Consequently, an edict was issued to Ji Huaiye, a secretary of the Ministry of Justice, and others, to investigate the Daoists Zhang Huiyuan and Cheng Wuying in the capital and its subordinate regions. It was discovered that the false texts were originally written by the former Daoist Bao Jing, and were not created by Zhang Huiyuan and others. The court ordered the destruction of these texts and the search for any Daoists or common people who possessed them. In the winter of that year, all these texts were collected and burned in front of the Ministry of Rites. (Jia-yin year), the auspicious image arrived in the kingdom of Kucha (previously it had been in West India for 1285 years, and from this year it arrived in Kucha, staying for a total of 68 years). (Yongping 4th year), the Shramana (Buddhist ascetic) Ghiyavasu from India arrived in Luoyang. He pointed to the Shramana Zhu Fayuan and said, 'This Bodhisattva (enlightenment-being) comes from the sheep.' Pointing to Zhu Faxing, he said, 'This Bodhisattva comes from the heavens.' He also said, 'The Bhikkhus' (Buddhist monks) robes are luxurious, greatly violating the precepts, which is not the Buddha's intention.' Looking at the palaces of the imperial capital, he said, 'They roughly resemble the Trāyastriṃśa Heaven, but humans and gods are different. Is it not too extravagant to exhaust the people's strength to repair and carve them like this?' Not long after, Luoyang fell into turmoil, and Ghiyavasu bid farewell to return to India. Hundreds of people blocked the road, requesting him to accept a midday meal before leaving, and Ghiyavasu agreed. The next day, more than a hundred families simultaneously saw Ghiyavasu appear in different places to accept offerings, and each family was delighted by his arrival. When he departed from the south of Luoyang, Ghiyavasu walked slowly, and those who chased him could not catch up. So he drew a line on the ground with his staff and said, 'We bid farewell here.' On the same day, someone coming from Chang'an saw Ghiyavasu in a temple. A merchant named Shi Deng met and stayed with Ghiyavasu in the desert that night. This was truly a miraculous event of a Shramana traveling ten thousand miles in one night, and therefore people called it Shi Yun (Wet Cloud). Initially, when Ghiyavasu came to Jiaoguang, there were many miraculous events. After arriving in Xiangyang, he wanted to cross the river by boat, but the boatman, seeing that he was a foreign monk, disdained and refused to take him. When the boat reached the shore, Ghiyavasu was already ahead. He saw two tigers on the road, both with their ears lowered and tails wagging. Ghiyavasu stroked their heads, and the tigers left the road. Those who saw this were filled with admiration. (Geng-shen year), the reign title was changed to Yongkang. (Xin-you year), the reign title was changed to Yongning (in the first month, Zhao Wang Lun usurped the throne and was subsequently executed). Sixteen Kingdoms (from Yongning onwards, the land was divided into sixteen kingdoms: Five Liang, Four Yan, Two Zhao, Three Qin)
大夏並蜀為十六)。
雷氏曰。張軌據涼號曰前涼。九主六七符堅侮亡。
李特據益號曰後蜀。六主四六桓溫戮辱。
劉淵平陽號曰前趙。四主二六石勒平剿。
石勒襄國號曰後趙。六主三二冉閔除討。
符健長安號曰前秦。五主四四姚萇反臣。
慕雋據鄴號曰前燕。二主二二滅于符堅。
姚萇長安號曰後秦。三主三二劉裕即真。
乞伏金城號曰西秦。四主二八赫連使賓。
呂光姑臧號曰後涼。四主十三姚興復強。
慕容山中號曰後燕。四主四二馮跋滅焉。
烏狐廣武號曰南涼。三主十九熾盤僭王。
慕德廣固號曰南燕。二主十一劉裕得天。
李皓燉煌號曰西涼。二主二四蒙遜威強。
蒙遜張掖號曰北涼。二主三九拓跋乃昌。
赫連朔方號曰大夏。二主二五魏有天下。
馮跋昌黎號曰北燕。魏滅。二主二十八年。是十六國雜晉魏間。
前涼張軌(字士彥。安定烏氏人。漢張耳十七代孫。永寧初涼州刺史。建興年僭立為王。依晉王朔立十三年晉武太元滅)。
(壬戌) 改大安。
後蜀李特(字玄休。巴西宕渠人。其先廩君之裔。自氐羌之亂。隨流人至蜀。自稱益州牧。號蜀。改年建初)。
【現代漢語翻譯】 現代漢語譯本 大夏和後蜀合起來是十六國。
雷氏說，張軌佔據涼州，國號為前涼，經歷了九位君主，六十七年，被符堅欺侮滅亡。
李特佔據益州，國號為後蜀，經歷了六位君主，四十六年，被桓溫打敗。
劉淵在平陽稱帝，國號為前趙，經歷了四位君主，二十六年，被石勒平定。
石勒在襄國稱帝，國號為後趙，經歷了六位君主，三十二年，被冉閔剷除。
符健在長安稱帝，國號為前秦，經歷了五位君主，四十四年，被姚萇背叛。
慕容儁佔據鄴城，國號為前燕，經歷了兩位君主，二十二年，被符堅滅亡。
姚萇在長安稱帝，國號為後秦，經歷了三位君主，三十二年，被劉裕消滅。
乞伏在金城稱帝，國號為西秦，經歷了四位君主，二十八年，被赫連勃勃吞併。
呂光在姑臧稱帝，國號為後涼，經歷了四位君主，十三年，被姚興復興。
慕容在山中稱帝，國號為後燕，經歷了四位君主，四十二年，被馮跋滅亡。
烏狐在廣武稱帝，國號為南涼，經歷了三位君主，十九年，熾盤僭越稱王。
慕容德在廣固稱帝，國號為南燕，經歷了兩位君主，十一年，被劉裕攻佔。
李皓在敦煌稱帝，國號為西涼，經歷了兩位君主，二十四年，蒙遜勢力強盛。
蒙遜在張掖稱帝，國號為北涼，經歷了兩位君主，三十九年，被拓跋氏所滅。
赫連勃勃在朔方稱帝，國號為大夏，經歷了兩位君主，二十五年，正值北魏統治天下。
馮跋在昌黎稱帝，國號為北燕，被北魏所滅。經歷了兩位君主，二十八年。這就是十六國夾雜在晉朝和北魏之間。
前涼的張軌（字士彥，安定烏氏人，漢朝張耳的十七代孫。永寧初年任涼州刺史，建興年間僭越稱王，依附晉朝。王朔在位十三年，晉武帝太元年間被滅亡）。
（壬戌年）改年號為大安。
後蜀的李特（字玄休，巴西宕渠人，是古代廩君的後裔。自氐羌作亂以來，跟隨流民來到蜀地。自稱益州牧，國號為蜀，改年號為建初）。
【English Translation】 English version The Great Xia and Later Shu together constitute the Sixteen Kingdoms.
Lei Shi said, Zhang Gui occupied Liang Province, establishing the state of Former Liang, which had nine rulers and lasted for sixty-seven years before being humiliated and destroyed by Fu Jian (苻堅).
Li Te occupied Yi Province, establishing the state of Later Shu, which had six rulers and lasted for forty-six years before being defeated by Huan Wen (桓溫).
Liu Yuan (劉淵) claimed the title of emperor in Pingyang, establishing the state of Former Zhao, which had four rulers and lasted for twenty-six years before being pacified by Shi Le (石勒).
Shi Le claimed the title of emperor in Xiangguo, establishing the state of Later Zhao, which had six rulers and lasted for thirty-two years before being eliminated by Ran Min (冉閔).
Fu Jian claimed the title of emperor in Chang'an, establishing the state of Former Qin, which had five rulers and lasted for forty-four years before being betrayed by Yao Chang (姚萇).
Murong Jun (慕容儁) occupied Ye, establishing the state of Former Yan, which had two rulers and lasted for twenty-two years before being destroyed by Fu Jian.
Yao Chang claimed the title of emperor in Chang'an, establishing the state of Later Qin, which had three rulers and lasted for thirty-two years before being eliminated by Liu Yu (劉裕).
Qifu (乞伏) claimed the title of emperor in Jincheng, establishing the state of Western Qin, which had four rulers and lasted for twenty-eight years before being annexed by Helian Bobo (赫連勃勃).
Lü Guang (呂光) claimed the title of emperor in Guzang, establishing the state of Later Liang, which had four rulers and lasted for thirteen years before being restored by Yao Xing (姚興).
Murong (慕容) claimed the title of emperor in the mountains, establishing the state of Later Yan, which had four rulers and lasted for forty-two years before being destroyed by Feng Ba (馮跋).
Wu Hu (烏狐) claimed the title of emperor in Guangwu, establishing the state of Southern Liang, which had three rulers and lasted for nineteen years, with Chipan (熾盤) presumptuously claiming the title of king.
Murong De (慕容德) claimed the title of emperor in Guangu, establishing the state of Southern Yan, which had two rulers and lasted for eleven years before being captured by Liu Yu.
Li Hao (李皓) claimed the title of emperor in Dunhuang, establishing the state of Western Liang, which had two rulers and lasted for twenty-four years, with Mengxun (蒙遜) being powerful.
Mengxun claimed the title of emperor in Zhangye, establishing the state of Northern Liang, which had two rulers and lasted for thirty-nine years before being destroyed by the Tuoba (拓跋) clan.
Helian Bobo claimed the title of emperor in Shuofang, establishing the state of Great Xia, which had two rulers and lasted for twenty-five years, during the reign of the Northern Wei dynasty.
Feng Ba claimed the title of emperor in Changli, establishing the state of Northern Yan, which was destroyed by the Northern Wei. It had two rulers and lasted for twenty-eight years. These are the Sixteen Kingdoms that existed between the Jin and Wei dynasties.
Zhang Gui (張軌) of Former Liang (courtesy name Shiyan (士彥), from Wu's (烏氏), Anding (安定). He was the 17th generation descendant of Zhang Er (張耳) of the Han dynasty. He served as the governor of Liang Province in the early Yongning period and僭越claimed the title of king during the Jianxing era, depending on the Jin dynasty. Wang Shuo reigned for thirteen years before being destroyed by Emperor Wu of Jin in the Taiyuan era).
(In the year Renxu (壬戌)), the era name was changed to Da'an (大安).
Li Te (李特) of Later Shu (courtesy name Xuanxiu (玄休), from Dangqu (宕渠), Ba Prefecture (巴西). He was a descendant of the ancient Linjun (廩君). Since the rebellions of the Di (氐) and Qiang (羌) peoples, he followed the refugees to Shu. He proclaimed himself the governor of Yi Province and named his state Shu, changing the era name to Jianchu (建初)).
(癸亥) 蜀武帝雄(字仲雋。特第三子。母曰羅氏。是年羅尚殺特而立帝。二十年改元建興。咸和八年生瘍于頭六日。而卒壽六十一)。
(甲子 五十) 改永興。
前趙劉淵(字元海。新興匈奴人。冒頓之後。初漢祖以宗女為公主。妻冒頓。約為兄弟。故子孫冒姓劉氏。都平陽六年改光熙)。
(丙寅) 改光熙○蜀改晏平。
(丁卯) 懷帝熾改永嘉(字禮度。武帝二十五子也。生而姿奇。后無罪為劉聰虜之。壽三十歲)治六年。
(戊辰) 趙改永鳳。
(庚午) 趙和(字玄泰。淵之子。身長八尺。既立改年河瑞。未幾為銳景斬于光極臺矣)。
逍劉聰改稱漢(字玄明。劉淵第四子。性極勇杰。承位自號昭武帝。改元光興。在位八年。時河東大蝗食田。唯不食黍豆。靳準率人收埋之。哭聲聞十餘里。鉆土復出。黍豆竟盡食矣)。
(辛未) 漢改嘉平。
(八 癸酉) 愍帝鄴改建興(字彥奇。武帝孫。吳王晏之子。初即位時。長安城中不盈百戶。篙棘成林官無章服印綬。唯桑板署號爾。后被劉聰虜之。使帝戎服執戟前導。降封懷安侯遇害於洛。壽十八歲)治四年。
涼張寔(字安遜。在位五年。壽四十八。號昭公)。
(
【現代漢語翻譯】 現代漢語譯本 (癸亥年)，蜀武帝李雄（字仲雋，李特的第三個兒子，母親是羅氏。這年羅尚殺了李特，李雄即位稱帝。在位二十年，改年號為建興。咸和八年，頭部生瘡，六天後去世，享年六十一歲）。 (甲子年，五十年)，改年號為永興。 前趙劉淵（字元海，新興的匈奴人，冒頓的後代。當初漢高祖把宗室的女兒作為公主嫁給冒頓，約定結為兄弟，所以子孫冒姓劉氏。都城在平陽，在位六年，改年號為光熙）。 (丙寅年)，改年號為光熙。蜀國改年號為晏平。 (丁卯年)，懷帝司馬熾改年號為永嘉（字禮度，武帝的第二十五個兒子，生來就資質奇異。後來無罪被劉聰俘虜。享年三十歲），在位六年。 (戊辰年)，趙國改年號為永鳳。 (庚午年)，趙和（字玄泰，劉淵的兒子，身高八尺。即位后改年號為河瑞，不久就被銳景在光極臺殺害了）。 劉聰改稱漢（字玄明，劉淵的第四個兒子，性格極其勇猛傑出。繼承皇位后自稱昭武帝，改年號為光興，在位八年。當時河東發生大蝗災，吃光了田里的莊稼，唯獨不吃黍和豆。靳準率領人們收集掩埋蝗蟲，哭聲傳到十幾里外。但蝗蟲又從土裡鑽出來，黍和豆最終都被吃光了）。 (辛未年)，漢國改年號為嘉平。 (癸酉年)，愍帝司馬鄴改年號為建興（字彥奇，武帝的孫子，吳王司馬晏的兒子。剛即位時，長安城中不滿一百戶人家，到處都是蒿草和荊棘，像樹林一樣。官府沒有正式的章服和印綬，只是用桑木板寫上官名而已。後來被劉聰俘虜，讓愍帝穿著戎服拿著戟在前面引導，被降封為懷安侯，在洛陽遇害，享年十八歲），在位四年。 涼國張寔（字安遜，在位五年，享年四十八歲，謚號昭公）。
【English Translation】 English version (Guihai year), Emperor Wu of Shu, Li Xiong (courtesy name Zhongjun, the third son of Li Te, his mother was Luo. In this year, Luo Shang killed Li Te, and Li Xiong ascended the throne. He reigned for twenty years, changing the era name to Jianxing. In the eighth year of Xianhe, he developed a sore on his head and died six days later at the age of sixty-one). (Jiazi year, fifty years), changed the era name to Yongxing. Former Zhao, Liu Yuan (courtesy name Yuanhai, a Xiongnu from Xinxing, a descendant of Maodun. Initially, Emperor Gaozu of Han married a princess of the imperial clan to Maodun and swore brotherhood, so his descendants adopted the surname Liu. The capital was in Pingyang, and after six years, the era name was changed to Guangxi). (Bingyin year), changed the era name to Guangxi. Shu changed the era name to Yanping. (Dingmao year), Emperor Huai, Sima Chi, changed the era name to Yongjia (courtesy name Lidu, the twenty-fifth son of Emperor Wu, born with extraordinary qualities. Later, he was captured by Liu Cong without any crime. He lived to be thirty years old), reigned for six years. (Wuchen year), Zhao changed the era name to Yongfeng. (Gengwu year), Zhao He (courtesy name Xuantai, the son of Liu Yuan, eight feet tall. After ascending the throne, he changed the era name to Herui, but was soon killed by Ruijing at the Guangji Terrace). Liu Cong changed his title to Han (courtesy name Xuanming, the fourth son of Liu Yuan, extremely brave and outstanding. After inheriting the throne, he proclaimed himself Emperor Zhaowu and changed the era name to Guangxing, reigning for eight years. At that time, there was a great locust plague in Hedong, which devoured the crops in the fields, but did not eat millet and beans. Jin Zhun led people to collect and bury the locusts, and the sound of weeping could be heard for more than ten miles. However, the locusts emerged from the soil again, and the millet and beans were eventually devoured). (Xinwei year), Han changed the era name to Jiaping. (Guiyou year), Emperor Min, Sima Ye, changed the era name to Jianxing (courtesy name Yanqi, the grandson of Emperor Wu, the son of Prince Wu, Sima Yan. When he first ascended the throne, there were less than a hundred households in Chang'an, and it was full of artemisia and thorns, like a forest. The government had no official robes or seals, only using mulberry boards to write the official titles. Later, he was captured by Liu Cong, and Emperor Min was made to wear military uniform and carry a halberd to lead the way. He was demoted to Marquis of Huaian and killed in Luoyang at the age of eighteen), reigned for four years. Liang, Zhang Shi (courtesy name Anxun, reigned for five years, lived to be forty-eight years old, posthumously named Duke Zhao).
九) 吳中是年有維衛迦葉二佛石像。泛海而至。吳淞江滬瀆口。遙見浮游道士巫師往迎。並風濤洶涌。吳縣朱膺素奉正法。乃同數人共迎像。於是乘流自到。背有銘志。登舟其輕如羽。乃奉安通玄寺供養(今開元寺事載珠林)。
(甲戌) 日隕○三日並出西方○漢星隕平陽化肉。
(乙亥) 漢改建元。
(丙子) 漢改麟嘉。
東晉 雷氏曰(元明成康穆哀廢簡武安楚恭。東晉十一。一百四年)。
(十 丁丑) 元帝睿改建武(司馬氏。王金德。遷都建鄴。避愍帝名改建康。字景文。宣帝曾孫。瑯瑘王覲之子。生於洛陽。劉聰破洛。與王導南渡據江東。壬午崩內殿。葬平陵。壽四十七)治六年。
敘曰。經云。三界無常。有為非久。晉氏之基。魏室遠系。乃誅曹爽而絕其宗。設帝策而陳其績。金承土運歷數在躬。平蜀而降大吳。昇平而布寬政。文既允備武亦戢戈。百六奄臻王官失守。天下大亂莫匪斯焉。於時道俗崩離。朝不謀久。寄政江表法隨代興。沙門信士於是攸集。故就紀之。別號東晉。元帝者宣皇曾孫。恭王覲之子也。諱睿字景文。初生之辰。內有神光一室盡明。白毫生於日角之左。累官都督楊州諸軍事左丞相。懷愍敗后百官分離。或走江南。或為俘戮。長安失
【現代漢語翻譯】 現代漢語譯本 九) 吳地那年有維衛佛（Vipassi Buddha，過去七佛之一）、迦葉佛（Kassapa Buddha，過去七佛之一）的石像，從海上漂來，到達吳淞江滬瀆口。遠遠望見有遊方的道士、巫師前去迎接，同時風浪洶涌。吳縣的朱膺一向信奉正法，於是和幾個人一起去迎接佛像，佛像便順著水流自己靠岸了。佛像背後有銘文，抬上船時輕如羽毛。於是將佛像供奉在通玄寺（現在開元寺，事蹟記載在《珠林》中）。
(甲戌年) 發生隕石墜落的現象，同時有三個太陽一起從西方升起。漢地的星辰墜落在平陽，化為肉塊。
(乙亥年) 漢朝改年號為建元。
(丙子年) 漢朝改年號為麟嘉。
東晉 (雷氏說：元帝、明帝、成帝、康帝、穆帝、哀帝、廢帝、簡文帝、孝武帝、安帝、恭帝。東晉共十一帝，一百零四年)。
(十 丁丑年) 元帝司馬睿改年號為建武（司馬氏，王屬金德。遷都建鄴，爲了避諱愍帝的名諱，改名為建康。字景文，是宣帝的曾孫，瑯瑘王司馬覲的兒子，生於洛陽。劉聰攻破洛陽后，與王導一起南渡，佔據江東。壬午年駕崩于內殿，葬于平陵，享年四十七歲），在位六年。
敘述：經書上說：『三界無常，有為法不能長久。』晉朝的基業，是魏室的遠親。他們誅殺了曹爽，斷絕了他的宗族，設立帝王的策略，陳述他們的功績。金承土運，歷數在身。平定了蜀國，降服了大吳，在昇平年間頒佈寬大的政策。文治已經完備，武功也停止了干戈。百六之災將至，王官失去了職守，天下大亂，沒有不是因為這個原因的。當時道俗離散，朝廷不能長久謀劃。將政權寄託在江東，佛法隨著時代興起。沙門信士於是聚集起來，所以就此記載，另外稱為東晉。元帝是宣皇的曾孫，恭王司馬覲的兒子，名諱是司馬睿，字景文。剛出生的時候，屋內有神光，整個房間都明亮。白毫生在日角的左邊，歷任都督楊州諸軍事、左丞相等官職。懷愍二帝失敗后，百官離散，有的逃到江南，有的被俘虜殺害，長安失守。
【English Translation】 English version 9) In Wu that year, there were stone statues of Vipassi Buddha (one of the past seven Buddhas) and Kassapa Buddha (one of the past seven Buddhas) that floated from the sea to the mouth of the Wusong River at Hudukou. From afar, wandering Taoists and shamans were seen going to greet them, and at the same time, the wind and waves were turbulent. Zhu Ying of Wu County, who had always revered the Dharma, then went with several people to greet the statues, and they floated ashore on their own with the current. There were inscriptions on the back of the statues, and when they were lifted onto the boat, they were as light as feathers. So they were enshrined in Tongxuan Temple (now Kaiyuan Temple, the events are recorded in the 'Zhulin').
(Jiaxu Year) A meteorite fell, and three suns appeared together in the west. A star in Han fell in Pingyang and turned into flesh.
(Yihai Year) The Han Dynasty changed its era name to Jianyuan.
(Bingzi Year) The Han Dynasty changed its era name to Linjia.
Eastern Jin (Lei said: Emperor Yuan, Emperor Ming, Emperor Cheng, Emperor Kang, Emperor Mu, Emperor Ai, Emperor Fei, Emperor Jianwen, Emperor Xiaowu, Emperor An, Emperor Gong. The Eastern Jin had eleven emperors in total, for one hundred and four years).
(10 Dingchou Year) Emperor Yuan Sima Rui changed his era name to Jianwu (Sima clan, the virtue of the king belongs to metal. Moved the capital to Jianye, and changed the name to Jiankang to avoid the name of Emperor Min. His courtesy name was Jingwen, he was the great-grandson of Emperor Xuan, and the son of Sima Jin, the Prince of Langya. He was born in Luoyang. After Liu Cong captured Luoyang, he crossed south with Wang Dao and occupied Jiangdong. He died in the inner palace in Renwu year and was buried in Pingling, at the age of forty-seven), reigning for six years.
Narration: The scriptures say: 'The three realms are impermanent, and conditioned dharmas are not lasting.' The foundation of the Jin Dynasty was distantly related to the Wei Dynasty. They killed Cao Shuang and cut off his clan, established imperial strategies, and presented their achievements. Metal inherited the earth's fortune, and the destiny was upon them. They pacified Shu, subdued Great Wu, and promulgated lenient policies during the years of peace. Civil governance was complete, and military affairs ceased. The calamity of Bailiu was approaching, the royal officials lost their posts, and the world was in great chaos, all because of this. At that time, Taoists and laypeople were scattered, and the court could not plan for the long term. The government was entrusted to Jiangdong, and the Dharma arose with the times. Sramanas and believers gathered, so it is recorded here, and it is separately called the Eastern Jin. Emperor Yuan was the great-grandson of Emperor Xuan, and the son of Prince Gong Sima Jin, his personal name was Sima Rui, and his courtesy name was Jingwen. When he was born, there was a divine light in the room, and the whole room was bright. A white hair grew on the left side of the sun horn, and he successively held the positions of Governor of the Military Affairs of Yangzhou and Left Prime Minister. After the failure of Emperors Huai and Min, the officials were scattered, some fled to Jiangnan, and some were captured and killed, and Chang'an was lost.
據帝幽平陽江東於時。忽有五日並出。都下勸睿宜稱晉王。統攝萬機以臨億兆。愍帝崩后遂即居尊。立元建武。因都建鄴。避愍帝諱改名建康。先是泰康二年。吳舊將管恭作亂。太史伍振筮曰。恭即滅矣。然更三十八年。楊州當有天子。至是果如其言。又秦始時。望氣者云。吳金陵山五百年後當出天子。始皇忌之。因發兵鑿金陵山斷。改稱抹陵冀絕其王。凡自政至睿五百二十六年。有晉金行奄君四海。又時謠曰。五馬浮渡江。一馬化為龍。永嘉喪亂宗室中。唯瑯瑘西陽汝南南頓彭城五王。獲濟江表。而睿首基為帝。將知受命上感天靈。欲跨輿圖下資地勢。地負其勢。始皇鑿之而弗亡。天降其靈。劉曜殲之而莫盡。爰自建武至於元熙。凡十二主。一百四年。華戎道俗譯經律論垂六百卷。而弘法之務至是特盛焉。
(戊寅) 改大興。
前趙劉曜(字永明。劉元海族子。少孤貧。養于元海家而承位。十二年改光初元年)。
(己卯) 後趙石勒(字世龍。上黨武鄉人。其先匈奴別部也。年十四至洛陽。依笑上都門。王衍異之曰。胡雛聲視有奇志。將為天下之患。遣人收之。會勒已去。後起兵據襄國一十五年。壽六十。勒初暴政。及見圖澄缽長青蓮之驗。迴心納諫。延及子虎慕德推賢)。
(辛巳
【現代漢語翻譯】 現代漢語譯本：據《晉書·愍帝紀》記載，晉愍帝時期，幽州、平陽、江東等地，忽然出現五個太陽同時出現的天象。都城裡的人勸司馬睿（晉元帝）應該稱晉王，統領所有政務來統治天下百姓。晉愍帝去世后，司馬睿便即位稱帝，建立年號為建武，定都建鄴。爲了避諱晉愍帝的名字，改建鄴為建康。在此之前，泰康二年，吳國的舊將管恭作亂，太史伍振占卜說：『管恭很快就會滅亡。但是再過三十八年，揚州將會出現天子。』到這時果然應驗了他的話。另外，秦始皇時期，望氣的人說：『吳地的金陵山五百年後將會出現天子。』秦始皇很忌諱這件事，於是派兵開鑿金陵山，將其截斷，改名為抹陵，希望斷絕那裡的王氣。從西晉建立到司馬睿稱帝，共五百二十六年，晉朝的金德之氣覆蓋四海。當時還有歌謠說：『五馬浮渡江，一馬化為龍。』永嘉之亂時，宗室中只有瑯玡王、西陽王、汝南王、南頓王、彭城王這五個王室成員成功渡過長江。而司馬睿率先奠定基業成為皇帝，這說明他承受天命，上應天意，想要跨越天下版圖，下有地勢的輔助。即使秦始皇開鑿山脈，也無法阻止王氣的出現，上天降下靈驗，劉曜消滅了西晉，也無法完全斷絕晉朝的國運。從建武年間到元熙年間，總共有十二位皇帝，一百零四年。華夏和少數民族的僧侶翻譯的經、律、論典籍接近六百卷，而弘揚佛法的事業到這時特別興盛。 （戊寅）改年號為大興。 前趙劉曜（字永明，劉元海的族子，年少時孤苦貧寒，被劉元海收養並繼承了他的位置，在位十二年，改年號為光初元年）。 （己卯）後趙石勒（字世龍，上黨武鄉人，他的祖先是匈奴的別部。十四歲時到洛陽，在司馬督的上都門前嬉笑。王衍覺得他很奇怪，說：『這個胡人孩子的聲音和眼神都顯示出他有不尋常的志向，將來會成為天下的禍患。』派人去抓捕他，但石勒已經離開了。後來起兵佔據襄國，共十五年，享年六十歲。石勒最初實行暴政，等到見到佛圖澄（高僧）缽中長出青蓮的異象，才回心轉意，接受勸諫，甚至他的兒子石虎（後趙的實際統治者）也開始仰慕德行，推舉賢才）。 （辛巳）
【English Translation】 English version: According to the 'Book of Jin: Biography of Emperor Min', during the reign of Emperor Min of Jin, in Youzhou, Pingyang, Jiangdong, and other places, there was a sudden phenomenon of five suns appearing simultaneously. The people in the capital advised Sima Rui (Emperor Yuan of Jin) to claim the title of Prince of Jin and govern all affairs to rule the people of the world. After the death of Emperor Min of Jin, Sima Rui ascended the throne and established the reign title as Jianwu, and established the capital in Jianye. In order to avoid the name of Emperor Min of Jin, Jianye was renamed Jiankang. Prior to this, in the second year of Taikang, Guan Gong, a former general of Wu, rebelled. The historian Wu Zhen divined and said, 'Guan Gong will soon be destroyed. But after thirty-eight years, a Son of Heaven will appear in Yangzhou.' At this time, his words were indeed fulfilled. In addition, during the time of Qin Shi Huang, a qi-watcher said, 'After five hundred years, a Son of Heaven will appear in Jinling Mountain in Wu.' Qin Shi Huang was very wary of this, so he sent troops to excavate Jinling Mountain, cut it off, and renamed it Moling, hoping to cut off the royal aura there. From the establishment of the Western Jin Dynasty to Sima Rui's ascension to the throne, it was a total of five hundred and twenty-six years, and the metal virtue of the Jin Dynasty covered the four seas. At that time, there was also a ballad saying, 'Five horses float across the river, one horse transforms into a dragon.' During the Yongjia Rebellion, only the five royal members of the Langya Prince, Xiyang Prince, Runan Prince, Nandun Prince, and Pengcheng Prince successfully crossed the Yangtze River. And Sima Rui took the lead in laying the foundation to become emperor, which shows that he received the mandate of heaven, responded to the will of heaven, and wanted to traverse the map of the world, with the assistance of the terrain below. Even if Qin Shi Huang excavated the mountains, he could not stop the emergence of the royal aura. Heaven sent down its spirit, and Liu Yao destroyed the Western Jin Dynasty, but could not completely cut off the national fortune of the Jin Dynasty. From the Jianwu era to the Yuanxi era, there were a total of twelve emperors, one hundred and four years. The monks of Han Chinese and ethnic minorities translated nearly six hundred volumes of scriptures, precepts, and treatises, and the cause of promoting Buddhism was particularly prosperous at this time. (Wuyin) The reign title was changed to Daxing. Liu Yao (Zi Yongming, a clansman of Liu Yuanhai, was orphaned and poor in his youth, was adopted by Liu Yuanhai and inherited his position, and changed the reign title to Guangchu in the twelfth year of his reign). Shi Le (Zi Shilong, a native of Wuxiang, Shangdang, whose ancestors were a separate part of the Xiongnu. At the age of fourteen, he went to Luoyang and laughed in front of Sima Du's Shangdu Gate. Wang Yan found him strange and said, 'This barbarian child's voice and eyes show that he has unusual ambitions and will become a disaster for the world in the future.' He sent someone to arrest him, but Shi Le had already left. Later, he raised troops to occupy Xiangguo for fifteen years and lived to be sixty years old. Shi Le initially implemented tyrannical policies, but when he saw the phenomenon of a blue lotus growing in the bowl of Fotucheng (a eminent monk), he changed his mind and accepted advice, and even his son Shi Hu (the actual ruler of Later Zhao) began to admire virtue and promote talented people). (Xin Si)
) 涼茂(字成遜寔之弟在位四年)。
(壬午) 改永昌。上憂崩。
(十一) 天竺沙門。吉友抵建康。丞相王導見之曰。我輩人也。太尉庾亮光祿周顗廷尉柏彝。一時名公皆造門結友。聲名著搢紳間。嘗對王導解帶盤礴。尚書卞望之適至。友正容肅然。有問其故。對曰。王公風道期人。卞令軌度格物。吾正當以此應之耳。柏彝欲為友作目。久之未得。友曰尸黎密(此云吉友)可謂卓朗。彝絕嘆以為盡品目之極。大將軍處仲。聞友為諸公器重。心未然。及見不覺手足增敬。周顗為僕射。領選將入局。過友嘆曰。為朝廷選賢。得如君真令人無愧耳。及顗歿友慰其孤。對靈作梵唄。清響凌雲。又咒語千餘言而去。王導嘗戲之曰。外國有君。一人而已。友笑曰。使我如諸君。今日豈得在此。時以為名言。譯孔雀經。梵名尸黎密。蓋讓王位出家。如吳泰伯然。
(十二 癸未) 明帝紹改太寧(字道畿。元之長子。敏有機斷。故能以弱制強。克復大業。惜乎降年不永。未致太平崩。壽二十七。葬于平陵)治三年。
(乙酉) 涼駿(字公建。寔之子。立二十二年。壽四十)。
(十三) 第二十五祖婆舍斯多者。罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕
【現代漢語翻譯】 現代漢語譯本：涼茂（字成遜，是寔的弟弟，在位四年）。
（壬午年）改年號為永昌。皇上駕崩。
（十一年）天竺（古印度）沙門（出家修道的人）。吉友抵達建康（今南京）。丞相王導見到他說：『你和我們是同道中人。』太尉庾亮、光祿周顗、廷尉柏彝，一時名公都登門結交。聲名在士大夫間傳揚。吉友曾經對著王導解開衣帶，箕踞而坐。尚書卞望之恰好來到，吉友立刻整理衣容，顯得很嚴肅。有人問他緣故，他回答說：『王公（王導）崇尚風度和氣韻，期待與衆不同的人。卞令（卞望之）注重行爲規範，講究格物致知。我應當用不同的態度來對待他們。』柏彝想為吉友寫傳記，很久沒有寫好。吉友說：『尸黎密（Śrīmitra，此云吉友）可以稱得上是卓爾不群，明朗磊落。』柏彝讚歎不已，認為這是品評人物的最高境界。大將軍處仲，聽說吉友被諸位名公器重，心中不以為然。等到見面后，不由自主地手足都增加了敬意。周顗擔任僕射，負責選拔人才，將要進入官署時，路過吉友處，嘆息說：『為朝廷選拔賢才，能像您這樣真是令人感到沒有愧疚啊。』等到周顗去世后，吉友慰問他的遺孤，對著靈位唱誦梵唄（佛教歌曲），清越的歌聲直衝雲霄。又唸誦咒語千餘字后離去。王導曾經戲謔他說：『外國有您這樣一位君子，就足夠了。』吉友笑著說：『如果我像你們一樣，今天怎麼會在這裡呢？』當時的人認為這是名言。吉友翻譯了《孔雀經》。梵名Śrīmitra，大概是辭讓王位出家，如同吳泰伯一樣。
（十二，癸未年）明帝司馬紹改年號為太寧（字道畿，元帝司馬睿的長子。敏捷有才略，能以弱勝強，克復大業。可惜壽命不長，未能實現太平盛世就駕崩了，享年二十七歲，安葬在平陵），在位三年。
（乙酉年）涼駿（字公建，是寔的兒子，在位二十二年，享年四十歲）。
（十三）第二十五祖婆舍斯多（Vasiasita），是罽賓國（今克什米爾地區）人。姓婆羅門，父親名叫寂行，母親名叫常安樂。當初母親夢見得到一把神劍，因此懷孕。出生后
【English Translation】 English version: Liang Mao (courtesy name Chengxun, younger brother of Shi, reigned for four years).
(Renwu year) The era name was changed to Yongchang. The Emperor passed away.
(Eleventh year) The Śramaṇa (Buddhist monk) Śrīmitra (meaning 'Good Friend') from India arrived in Jiankang (present-day Nanjing). Prime Minister Wang Dao, upon seeing him, said, 'You are one of us.' Grand Commandant Yu Liang, Grand Master of Ceremonies Zhou Yi, and Court Commandant Bai Yi, all prominent figures of the time, visited him and formed friendships. His reputation spread among the gentry. Śrīmitra once loosened his belt and sat casually in front of Wang Dao. When Shangshu (Minister) Bian Wangzhi happened to arrive, Śrīmitra immediately composed himself and became solemn. When asked why, he replied, 'Lord Wang (Wang Dao) values demeanor and expects extraordinary individuals. Minister Bian (Bian Wangzhi) emphasizes behavioral norms and investigates things thoroughly. I should respond to them accordingly.' Bai Yi wanted to write a biography for Śrīmitra, but struggled for a long time. Śrīmitra said, 'Śrīmitra can be described as outstanding and upright.' Bai Yi exclaimed in admiration, considering it the highest praise. General-in-Chief Chu Zhong, having heard that Śrīmitra was highly regarded by the prominent figures, was skeptical. However, upon meeting him, he involuntarily felt increased respect. Zhou Yi, as a vice director, was in charge of selecting talents and was about to enter the government office. Passing by Śrīmitra's place, he sighed, 'Selecting virtuous officials for the court, having someone like you truly makes one feel no shame.' After Zhou Yi passed away, Śrīmitra comforted his orphans and chanted Buddhist hymns (梵唄, fanbai) before his spirit tablet, the clear sound reaching the clouds. He then recited over a thousand words of mantras before leaving. Wang Dao once jokingly said to him, 'Having a gentleman like you in a foreign country is enough.' Śrīmitra smiled and said, 'If I were like you, how could I be here today?' People at the time considered this a famous saying. Śrīmitra translated the Peacock Sutra. His Sanskrit name was Śrīmitra, likely having renounced the throne to become a monk, like Wu Taibo.
(Twelfth year, Guiwei year) Emperor Ming, Sima Shao, changed the era name to Taining (courtesy name Daoji, the eldest son of Emperor Yuan, Sima Rui. He was quick-witted and resourceful, able to overcome the strong with the weak, and restore the great enterprise. It is a pity that his life was short, and he passed away before achieving great peace, at the age of twenty-seven, and was buried in Pingling), reigned for three years.
(Yiyou year) Liang Jun (courtesy name Gongjian, son of Shi, reigned for twenty-two years, lived to be forty years old).
(Thirteenth year) The twenty-fifth patriarch, Vasiasita, was a native of Kipin (present-day Kashmir region). His surname was Brahmin, his father's name was Jixing, and his mother's name was Changanle. Initially, his mother dreamed of obtaining a divine sword, and thus became pregnant. After birth,
拳左手。遇師子尊者顯發宿因。密受心印。后適南天至中印度。彼國王名迦勝。設禮供養。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論議。幸而勝之以固其事。乃于王前謂祖曰。我解默論。不假言說。祖曰。孰知勝負。曰不爭勝負。但取其義。祖曰。汝以何為義。曰無心為義。祖曰。汝既無心。安得義乎。曰我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。曰當義非名。誰能辨義。祖曰。汝名非義。此名何名。曰為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返五十九翻。外道杜口信伏。於時祖忽然面北合掌。長吁曰。我師師子尊者今日遇難。斯可傷焉。即辭王南邁。達于南天潛隱山谷。時彼國王名天德。迎請供養。王有二子。一兇暴而色力充盛。一和柔而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有咒術師。忌祖之道。乃潛置毒于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與受具。后六十載太子德勝即位。覆信外道致難於祖。太子不如密多以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者當是何宗。祖曰。王國昔來實無邪法。我所得者即是佛宗。王曰。佛滅已千二百年。師從誰得邪。祖曰。飲光大士親受佛印。展轉至二十四世師子尊
{ "translations": [ "現代漢語譯本", "拳左手（Arhat Parshva）。遇到師子尊者（Aryasimha）顯現前世因緣，秘密接受心印。之後前往南印度，到達中印度。那裡的國王名叫迦勝（Kasipa），設宴禮敬供養。當時有一位外道，號稱無我尊（Nairatmya），先前受到國王的禮遇和器重，非常嫉妒菩提達摩，想要與他辯論，希望能夠戰勝他來鞏固自己的地位。於是他在國王面前對菩提達摩說：『我擅長默論，不需要言語。』菩提達摩說：『誰知道勝負呢？』無我尊說：『不爭勝負，只求義理。』菩提達摩說：『你以什麼作為義理？』無我尊說：『以無心作為義理。』菩提達摩說：『你既然無心，怎麼會有義理呢？』無我尊說：『我說無心，應當稱之為非義。』菩提達摩說：『你說無心，應當稱之為非義；我說非心，應當稱之為義非名。』無我尊說：『稱之為義非名，誰能辨別義理？』菩提達摩說：『你稱之為非義，這個名稱是什麼名稱？』無我尊說：『爲了辨別非義，所以稱之為無名。』菩提達摩說：『名稱既然不是名稱，義理也不是義理，那麼辨別的人是誰？要辨別什麼事物？』這樣往返辯論了五十九次，外道啞口無言，心悅誠服。當時，菩提達摩忽然面向北方合掌，長嘆一聲說：『我的老師師子尊者今天遇到災難了，真是令人傷心啊！』隨即辭別國王向南而去，到達南印度，隱居在山谷中。當時那裡的國王名叫天德（Deva），迎接並供養他。國王有兩個兒子，一個兇暴而精力充沛，一個溫和而長期遭受疾病的折磨。菩提達摩於是為他們陳述因果報應的道理，國王立刻消除了心中的疑惑。又有一位咒術師，嫉妒菩提達摩的道行，於是偷偷地在飲食中下毒。菩提達摩知道后還是吃了下去，結果咒術師反而受到了懲罰，於是投奔菩提達摩出家。菩提達摩就為他授了具足戒。六十年後，太子德勝（Devavijaya）即位，又重新信奉外道，給菩提達摩製造災難。太子不如密多（Buddhamitra）因為進諫而被囚禁。國王突然問菩提達摩說：『我的國家向來沒有妖邪惑眾的事情，您所傳授的到底是什麼宗派？』菩提達摩說：『王國向來確實沒有邪法，我所得到的正是佛宗。』國王說：『佛陀涅槃已經一千二百年了，您是從誰那裡得到的呢？』菩提達摩說：『飲光大士（Kasyapa）親自接受了佛的印可，輾轉傳到第二十四世師子尊者（Aryasimha）。』", "English version", 'He clenched his left hand. He encountered Arhat Parshva. Venerable Aryasimha manifested his past causes and conditions, and secretly received the mind-seal. Afterwards, he went to South India, arriving in Central India. The king there was named Kasipa, who prepared offerings and paid respects. At that time, there was a heretic named Nairatmya, who had previously been respected and valued by the king. He was extremely jealous of Bodhidharma and wanted to debate with him, hoping to defeat him to solidify his position. So, in front of the king, he said to Bodhidharma, \'I am skilled in silent debate, not requiring words.\' Bodhidharma said, \'Who knows the outcome of victory or defeat?\'. Nairatmya said, \'We do not contend for victory or defeat, but only seek the meaning.\' Bodhidharma said, \'What do you take as meaning?\'. Nairatmya said, \'Taking no-mind as meaning.\' Bodhidharma said, \'Since you have no-mind, how can you have meaning?\'. Nairatmya said, \'When I speak of no-mind, it should be called non-meaning.\' Bodhidharma said, \'When you speak of no-mind, it should be called non-meaning; when I speak of non-mind, it should be called meaning-non-name.\' Nairatmya said, \'If it is called meaning-non-name, who can discern the meaning?\'. Bodhidharma said, \'You call it non-meaning, what name is this name?\'. Nairatmya said, \'To discern non-meaning, it is called no-name.\' Bodhidharma said, \'Since the name is not a name, and the meaning is not a meaning, then who is the one who discerns? What is being discerned?\'. After debating back and forth fifty-nine times, the heretic was speechless and sincerely submitted. At that time, Bodhidharma suddenly faced north, joined his palms, and sighed deeply, saying, \'My teacher, Venerable Aryasimha, has encountered disaster today, it is truly saddening!\' Immediately, he bid farewell to the king and went south, arriving in South India, and lived in seclusion in the mountains and valleys. At that time, the king there was named Deva, who welcomed and made offerings to him. The king had two sons, one was fierce and full of energy, and the other was gentle and suffered from prolonged illness. Bodhidharma then explained the principles of cause and effect to them, and the king immediately dispelled his doubts. There was also a sorcerer who was jealous of Bodhidharma\'s practice, so he secretly put poison in the food. Bodhidharma knew this but still ate it, and as a result, the sorcerer was punished. He then sought refuge with Bodhidharma and became a monk. Bodhidharma then gave him the full precepts. Sixty years later, Prince Devavijaya ascended the throne and once again believed in heretics, causing trouble for Bodhidharma. Prince Buddhamitra was imprisoned for remonstrating. The king suddenly asked Bodhidharma, \'My kingdom has never had any demonic or deceptive practices. What sect are you transmitting?\'. Bodhidharma said, \'The kingdom has indeed never had any heretical teachings. What I have obtained is the Buddha\'s sect.\'. The king said, \'The Buddha has been extinct for one thousand two hundred years. From whom did you obtain it?\'. Bodhidharma said, \'Mahakasyapa personally received the Buddha\'s seal, which was passed down through twenty-four generations to Venerable Aryasimha.\'" ], "english_translations": [ "English version", "He clenched his left hand. He encountered Venerable Aryasimha (師子尊者). Venerable Aryasimha manifested his past causes and conditions, and secretly received the mind-seal. Afterwards, he went to South India, arriving in Central India. The king there was named Kasipa (迦勝), who prepared offerings and paid respects. At that time, there was a heretic named Nairatmya (無我尊), who had previously been respected and valued by the king. He was extremely jealous of Bodhidharma and wanted to debate with him, hoping to defeat him to solidify his position. So, in front of the king, he said to Bodhidharma, 'I am skilled in silent debate, not requiring words.' Bodhidharma said, 'Who knows the outcome of victory or defeat?'. Nairatmya said, 'We do not contend for victory or defeat, but only seek the meaning.' Bodhidharma said, 'What do you take as meaning?'. Nairatmya said, 'Taking no-mind as meaning.' Bodhidharma said, 'Since you have no-mind, how can you have meaning?'. Nairatmya said, 'When I speak of no-mind, it should be called non-meaning.' Bodhidharma said, 'When you speak of no-mind, it should be called non-meaning; when I speak of non-mind, it should be called meaning-non-name.' Nairatmya said, 'If it is called meaning-non-name, who can discern the meaning?'. Bodhidharma said, 'You call it non-meaning, what name is this name?'. Nairatmya said, 'To discern non-meaning, it is called no-name.' Bodhidharma said, 'Since the name is not a name, and the meaning is not a meaning, then who is the one who discerns? What is being discerned?'. After debating back and forth fifty-nine times, the heretic was speechless and sincerely submitted. At that time, Bodhidharma suddenly faced north, joined his palms, and sighed deeply, saying, 'My teacher, Venerable Aryasimha, has encountered disaster today, it is truly saddening!' Immediately, he bid farewell to the king and went south, arriving in South India, and lived in seclusion in the mountains and valleys. At that time, the king there was named Deva (天德), who welcomed and made offerings to him. The king had two sons, one was fierce and full of energy, and the other was gentle and suffered from prolonged illness. Bodhidharma then explained the principles of cause and effect to them, and the king immediately dispelled his doubts. There was also a sorcerer who was jealous of Bodhidharma's practice, so he secretly put poison in the food. Bodhidharma knew this but still ate it, and as a result, the sorcerer was punished. He then sought refuge with Bodhidharma and became a monk. Bodhidharma then gave him the full precepts. Sixty years later, Prince Devavijaya (德勝) ascended the throne and once again believed in heretics, causing trouble for Bodhidharma. Prince Buddhamitra (不如密多) was imprisoned for remonstrating. The king suddenly asked Bodhidharma, 'My kingdom has never had any demonic or deceptive practices. What sect are you transmitting?'. Bodhidharma said, 'The kingdom has indeed never had any heretical teachings. What I have obtained is the Buddha's sect.'. The king said, 'The Buddha has been extinct for one thousand two hundred years. From whom did you obtain it?'. Bodhidharma said, 'Mahakasyapa (飲光大士) personally received the Buddha's seal, which was passed down through twenty-four generations to Venerable Aryasimha (師子尊者).'" ] }
者。我從彼得。王曰。予聞。師子比丘不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈以顯師承。王曰。其衣何在。祖即于囊中出衣示王。王命焚之。五色相鮮薪盡如故。王即追悔致禮。師子真嗣既明。乃赦太子。太子遂求出家。祖問太子曰。汝欲出家當爲何事。曰我若出家不為其事。祖曰。不為何事。曰不為俗事。祖曰。當爲何事。曰當爲佛事。祖曰。太子智慧天至。必諸聖降跡。即許出家。六年侍奉。後於王宮受具羯磨之際。大地震動頗多靈異。祖乃命之曰。吾已衰朽安可久留。汝當善護正法眼藏普濟群有。聽吾偈曰。聖人說知見。當境無是非。我今悟本性。無道亦無理。不如密多聞偈再啟祖曰。法衣宜可傳授。祖曰。此衣為難故假以證明。汝身無難何假其衣。化被十方人自信向。不如密多聞語作禮而退。祖現於神變化三昧火自焚。平地舍利可高一尺。德勝王創浮圖而秘之。當東晉明帝太寧三年乙酉歲也。
(十四 丙戌) 成帝衍。改咸和(字世根。明帝長子。五歲即位。庾后臨政。壽二十五)治十七年。
(十五) 三藏理法師名惠理。西竺人也。東晉咸和初。來游此土。至杭州見山巖秀麗曰。吾國中天竺靈鷲山之一小嶺。不知何年飛來。佛在世時多為仙靈所隱。今此亦復
【現代漢語翻譯】 現代漢語譯本： 者。我從彼得（人名）。王曰：『我聽聞師子比丘（佛教僧侶）不能免於刑戮，如何能將佛法傳給後人？』祖曰：『我師父在災難尚未發生時，秘密地將信衣法偈傳授給我，以此來彰顯師承。』王曰：『那衣物在哪裡？』祖立即從囊中取出衣物展示給國王。國王下令焚燒，五彩光鮮，薪柴燒盡而衣物完好如初。國王隨即追悔，行禮道歉。師子（佛教僧侶）的真正傳承既然已經明確，於是赦免了太子。太子於是請求出家。祖問太子曰：『你想要出家應當做什麼事？』曰：『我如果出家，不為世俗之事。』祖曰：『不做什麼事？』曰：『不為俗事。』祖曰：『應當做什麼事？』曰：『應當為佛事。』祖曰：『太子智慧天成，必定是諸聖降臨的足跡。』於是允許他出家。六年侍奉。後來在王宮接受具足戒時，大地劇烈震動，出現很多靈異現象。祖於是命令他說：『我已經衰老，怎麼能長久停留。你應當好好守護正法眼藏，普遍救濟眾生。聽我的偈語：聖人說知見，當境無是非。我今悟本性，無道亦無理。』不如密多聞（人名）偈語再次啟請祖師說：『法衣應該可以傳授。』祖說：『這衣物因為有災難，所以借用來證明。你自身沒有災難，何必借用這衣物。教化普及十方，人們自然會信向。』不如密多聞（人名）語作禮而退。祖師顯現神變化三昧火，自身焚化。平地上舍利高約一尺。德勝王（人名）建造浮屠來秘藏舍利。當時是東晉明帝太寧三年乙酉年。 (十四 丙戌) 成帝衍（人名），改年號為咸和（字世根，明帝長子，五歲即位，庾后臨朝聽政，享年二十五歲），在位十七年。 (十五) 三藏理法師，名叫惠理（人名），是西竺人。東晉咸和初年，來遊歷此地，到杭州見到山巖秀麗，說：『我國中天竺（古印度）靈鷲山（山名）的一小山嶺，不知哪年飛來。佛在世時，多被仙靈所隱藏。現在這裡也是這樣。』
【English Translation】 English version: He. I am from Peter. The king said, 'I have heard that the Bhikshu Simha (Buddhist monk) cannot escape execution. How can he transmit the Dharma to future generations?' The Patriarch said, 'My master secretly transmitted the robe of faith and Dharma verse to me before the disaster arose, in order to manifest the lineage.' The king said, 'Where is the robe?' The Patriarch immediately took out the robe from his bag and showed it to the king. The king ordered it to be burned. The five colors were bright and fresh, and the firewood was exhausted, but the robe remained as before. The king then regretted and paid his respects. Since the true succession of Simha (Buddhist monk) was clear, the crown prince was pardoned. The crown prince then requested to leave home. The Patriarch asked the crown prince, 'What do you want to do when you leave home?' He said, 'If I leave home, it is not for worldly affairs.' The Patriarch said, 'Not for what?' He said, 'Not for secular affairs.' The Patriarch said, 'What should you do?' He said, 'I should do Buddhist affairs.' The Patriarch said, 'The crown prince's wisdom is innate, and it must be the traces of the descent of the saints.' Then he allowed him to leave home. He served for six years. Later, when he received the full precepts in the royal palace, the earth shook violently, and many miraculous phenomena appeared. The Patriarch then ordered him, 'I am already old and decaying, how can I stay for a long time. You should take good care of the Eye Treasury of the True Dharma and universally save all beings. Listen to my verse: The sage speaks of knowledge and perception, there is no right or wrong in the face of circumstances. I now realize my original nature, there is no way and no reason.' It is better to have Mitravarman (person's name) repeat the verse and ask the Patriarch, 'The Dharma robe should be able to be transmitted.' The Patriarch said, 'This robe is used as proof because of the disaster. You have no disaster yourself, why borrow this robe. If the teachings are spread in all directions, people will naturally believe and turn to it.' Mitravarman (person's name) bowed and retreated. The Patriarch manifested the Samadhi fire of divine transformation and burned himself. The relics on the flat ground were about one foot high. King De Sheng (person's name) built a stupa to secretly store the relics. It was the year of Yiyou in the third year of Taining of Emperor Ming of the Eastern Jin Dynasty. (XIV Bingxu) Emperor Cheng Yan (person's name) changed the reign title to Xianhe (style name Shigen, the eldest son of Emperor Ming, ascended the throne at the age of five, Empress Yu listened to politics, lived to the age of twenty-five), reigned for seventeen years. (XV) The Tripitaka Master of Law, named Huili (person's name), was a native of Western India. In the early years of Xianhe in the Eastern Jin Dynasty, he came to travel here. When he arrived in Hangzhou, he saw the beautiful mountains and rocks and said, 'A small ridge of Mount Grdhrakuta (mountain name) in Central India (ancient India) in our country, I don't know which year it flew here. When the Buddha was in the world, it was mostly hidden by immortals and spirits. Now it is the same here.'
爾耶。洞舊有白猿。遂呼之。應聲而出。人始之信。飛來由是得名。師即地建兩剎。先靈鷲后靈隱。常宴坐巖中。號理公巖。今瘞塔在焉。
(戊子) 趙改太和。
(庚寅) 後趙改建平。
(壬辰) 燕慕容皝立。
(癸巳) 蜀斑(字世文。雄兄之子。初署南平將軍后立為太子。雄疾。斑侍。卒而立。一年復為雄子越殺之。壽四十一)。
趙弘(字大雅。勒之次子。立一年改元建熙。壽四十二)。
(甲午) 趙石虎(勒弘自立。盡殺勒種。改元建熙)。
(乙未) 改咸康○趙改建武。
蜀期(字世運。雄第四子。立三年改元玉桓。后自縊死。雄諸子皆為壽所殺)。
(丙申) ○後趙大旱。斗米直金一斤。
(戊戌) 蜀壽(字武考。驤之子。雄之弟。殺期自立。六年改元漢興。國號漢)。
(十六) 咸康六年。成帝幼沖。庾冰以元舅輔政。奏沙門應盡禮王者。尚書令何充等議。不應致拜。下禮官詳議。博士議與充合。而門下承冰風旨為駁。尚書令充僕射褚翌諸葛恢尚書馮懷戴廣等奏曰。世祖武皇帝。以盛明革命。肅祖明皇帝。聰聖玄覽。豈於時沙門不易屈膝。顧以不變其修善之法。所以通天下之志也。臣等謂。宜遵承先帝故事于
【現代漢語翻譯】 現代漢語譯本： 爾耶，洞穴舊時住著一隻白猿，於是呼喚它，白猿應聲而出，人們才開始相信這件事。飛來峰因此得名。師父就在那裡建造了兩座寺廟，先是靈鷲寺，后是靈隱寺，常常在巖洞中靜坐，被稱為理公巖。如今埋葬他的塔還在那裡。
（戊子年）趙國改年號為太和。
（庚寅年）後趙改年號為建平。
（壬辰年）燕國慕容皝建立。
（癸巳年）蜀國斑（字世文，是雄的哥哥的兒子。起初被任命為南平將軍，後來被立為太子。雄生病時，斑在旁侍奉。雄死後，斑繼位。一年後又被雄的兒子越殺死，享年四十一歲）。
趙國弘（字大雅，是勒的第二個兒子。繼位一年後改年號為建熙，享年四十二歲）。
（甲午年）趙國石虎（勒弘自己稱帝，殺光了勒的族人，改年號為建熙）。
（乙未年）改年號為咸康。趙國改年號為建武。
蜀國期（字世運，是雄的第四個兒子。繼位三年後改年號為玉桓，後來自縊而死。雄的兒子們都被壽殺害）。
（丙申年）後趙大旱，米價漲到一斗米值一斤黃金。
（戊戌年）蜀國壽（字武考，是驤的兒子，雄的弟弟。殺死期后自己稱帝，六年後改年號為漢興，國號為漢）。
（十六）咸康六年，成帝年幼，由庾冰以外戚身份輔政。庾冰上奏說沙門應該向君王行禮。尚書令何充等人議論認為不應該讓他們跪拜。朝廷下令禮官詳細討論。博士們的意見與何充等人一致，但門下省揣摩庾冰的意思駁回了他們的意見。尚書令何充、僕射褚翌、諸葛恢、尚書馮懷、戴廣等人上奏說，世祖武皇帝以聖明的德行開創基業，肅祖明皇帝以聰慧的眼光洞察一切，難道是當時的沙門不願意屈膝嗎？只是考慮到不改變他們修善的方法，所以才統一天下的意志。臣等認為，應該遵循先帝的舊例。
【English Translation】 English version: Er Ye, there used to be a white ape living in the cave. So they called it, and the white ape responded and came out. People began to believe this story. Feilai Peak (Flying Peak) got its name from this. The master built two temples there, first Lingjiu Temple (Vulture Peak Temple), then Lingyin Temple (Temple of the Soul's Retreat), and often meditated in the cave, which was called Ligong Rock. Now his burial pagoda is still there.
(Year Wuzi) Zhao changed the reign title to Taihe (Great Harmony).
(Year Gengyin) Later Zhao changed the reign title to Jianping (Establishing Peace).
(Year Renchen) Yan Murong Huang established himself.
(Year Guisi) Shu Ban (style name Shiwen, son of Xiong's elder brother. Initially appointed as General of Nanping, later made Crown Prince. When Xiong was ill, Ban attended to him. After Xiong died, Ban succeeded him. A year later, he was killed by Xiong's son Yue, at the age of forty-one).
Zhao Hong (style name Daya, second son of Le. Changed the reign title to Jianxi (Establishing Prosperity) one year after succeeding to the throne, at the age of forty-two).
(Year Jiawu) Zhao Shi Hu (Le Hong proclaimed himself emperor, massacred Le's clan, and changed the reign title to Jianxi (Establishing Prosperity)).
(Year Yiwei) Changed to the Xiankang (Universal Tranquility) era. Zhao changed the reign title to Jianwu (Establishing Martiality).
Shu Qi (style name Shiyun, fourth son of Xiong. Changed the reign title to Yuhuan (Jade Ring) three years after succeeding to the throne, and later hanged himself. Xiong's sons were all killed by Shou).
(Year Bingshen) Later Zhao experienced a severe drought. The price of rice rose to one jin (pound) of gold per dou (peck).
(Year Wuxu) Shu Shou (style name Wukao, son of Xiang, Xiong's younger brother. Killed Qi and proclaimed himself emperor. Changed the reign title to Hanxing (Reviving the Han) six years later, and the state title to Han).
(Sixteenth) In the sixth year of Xiankang (Universal Tranquility), Emperor Cheng was young, and Yu Bing assisted in the government as an in-law. Yu Bing memorialized that the Shamen (monks) should pay respects to the ruler. Shangshuling (Minister of the Secretariat) He Chong and others argued that they should not be made to kneel. The court ordered the officials of the Ministry of Rites to discuss the matter in detail. The opinions of the erudites were in agreement with He Chong and others, but the Menxia Sheng (Department of State Affairs) rejected their opinions, trying to figure out what Yu Bing meant. Shangshuling He Chong, Pu She (Vice President of the Department of State Affairs) Chu Yi, Zhuge Hui, Shangshu (Minister) Feng Huai, Dai Guang and others memorialized, saying that Emperor Wudi (Martial Emperor) of the Shizu (founding ancestor) established the foundation with great virtue, and Emperor Mingdi (Bright Emperor) of the Suzu (revered ancestor) had insightful vision. Was it that the Shamen at that time were unwilling to kneel? It was only out of consideration for not changing their method of cultivating goodness that the will of the world was unified. Your servants believe that the old precedents of the former emperors should be followed.
義為長。冰固謂應盡敬。下制曰。夫萬方殊俗神道難辯。有自來矣。達觀旁通誠當無怪。況跪拜之禮。何必尚然。當后原先王所以尚之之意。豈直好此屈折而坐遘盤辟哉。良有以也。既其有以。將何以易之。然則名禮之設。其無情乎。且今果有佛耶無佛耶。有則其道固弘。無則義將安取。縱其信然。將是方外之事。方外之事豈方內所體。而當矯形體違常度易禮典棄名教。是吾所甚疑也。名教有由來。百代所不廢。昧旦丕顯後世猶殆。殆之為弊其故難尋。而今當遠慕茫昧依稀未分。棄禮於一朝。廢教於當世。使夫凡流傲逸憲度。又是吾所甚疑也。縱其信然。縱其有之。吾將通之於神明。得之於胸懷耳。軌憲宏謨固不可廢之於正朝。凡此等類皆晉民也。論其才智又常人也。而當因所說之難辨。假服飾以凌度。抗殊俗之傲禮。直形骸于萬乘。又是吾所弗取也。諸君並國器也。悟言則當測幽微。論治則當重。
(十七) 國典。茍其不然。吾將何述焉。充等重抗。表曰。臣等暗短。不足以讚揚聖旨。宣暢大義。伏省明詔震懼屏營。輒共尋詳有佛無佛。固非臣等所能定。然考其遺文鉆其旨要。五戒之禁實助王化。賤昭昭之名行。貴冥冥之潛操。行德在於忘身。抱一心之精妙。且興自漢世迄至於今。雖法有隆衰而弊無妖妄。
【現代漢語翻譯】 現代漢語譯本： 認為盡心敬奉是理所當然的。皇帝下詔說：『各地的風俗不同，神道的道理難以分辨，自古以來就是這樣。通達地觀察，廣泛地瞭解，確實不應該感到奇怪。何況跪拜的禮節，何必一定要沿用呢？應當探究先王之所以重視它的意義，難道只是喜歡這種屈身折腰的姿勢嗎？其中自有道理。既然自有道理，將用什麼來改變它呢？如此說來，禮儀的設立，難道是沒有意義的嗎？況且現在果真有佛嗎？如果沒有佛，那麼道義又將從何而來呢？縱然真有佛，那也是方外之事，方外之事豈是方內所能傚法的？而要改變形體，違背常理，改變禮儀制度，拋棄名教。這是我非常懷疑的。名教有其由來，歷經百代而不廢棄。從早到晚都顯揚它，後世還恐怕有所疏忽。疏忽的弊端，其根源難以尋找。而現在卻要遠遠地傚法那茫昧依稀、尚未分辨清楚的事物，在一朝之間拋棄禮儀，在當世廢棄名教，使得那些平庸之輩傲慢放縱，破壞法度。這也是我非常懷疑的。縱然真有佛，縱然真有佛的存在，我將通過神明來了解它，在心中領會它罷了。法度規範是不能在朝廷上廢棄的。這些僧侶都是晉國的百姓，論其才智也只是普通人，卻要憑藉所說的難以分辨的道理，憑藉奇異的服飾來超越常人，以特殊的風俗來對抗禮儀，在皇帝面前炫耀形體。這也是我所不贊同的。諸位都是國家的棟樑，領悟言論就應當探究幽微之處，討論政事就應當重視根本。』
（十七）國典。如果不是這樣，我將如何陳述呢？充等人再次上奏章說：『我們愚昧短淺，不足以讚揚聖上的旨意，宣揚大義。恭敬地閱讀聖上的詔書，既震驚又惶恐。我們共同探尋是否有佛，確實不是我們所能決定的。然而考察佛的遺留的典籍，探究其中的旨要，五戒的禁令確實有助於王道教化。輕視昭昭在外的名聲，重視冥冥之中的潛藏的德行。行德在於忘卻自身，保持一心精妙。況且佛教興起于漢代，一直到現在，雖然佛法有興盛和衰落，但弊端中沒有妖妄。』
【English Translation】 English version: They believed that utmost reverence was a matter of course. The Emperor issued an edict, saying, 'The customs of different regions and the principles of the divine way are difficult to distinguish; this has been the case since ancient times. To observe with understanding and comprehend broadly, one should indeed not be surprised. Moreover, as for the rites of kneeling and bowing, why must they be adhered to? One should investigate the meaning that the former kings attached to them. Was it merely a fondness for this bending and bowing posture? There is a reason for it. Since there is a reason, what shall be used to change it? In that case, is the establishment of rites meaningless? Furthermore, does the Buddha truly exist now? If there is no Buddha, then from where will righteousness come? Even if there truly is a Buddha, that is a matter beyond the mundane world. How can matters beyond the mundane world be imitated by those within it? To alter one's form, defy the norm, change the ritual system, and abandon the teachings of Confucianism—this is what I greatly doubt. The teachings of Confucianism have their origins and have not been abandoned for hundreds of generations. From dawn till dusk, they are prominently displayed, and future generations still fear negligence. The drawbacks of negligence are difficult to trace to their roots. Yet now, we are to emulate things that are vague, indistinct, and not yet clearly distinguished, abandoning rituals in a single morning and abolishing teachings in the present age, causing ordinary people to become arrogant and unrestrained, disrupting the laws and standards. This is also what I greatly doubt. Even if there truly is a Buddha, I will understand it through the divine and comprehend it in my heart. The laws and norms cannot be abolished in the court. These monks are all subjects of the Jin Dynasty, and their talents and wisdom are those of ordinary people. Yet they rely on the difficult-to-distinguish doctrines they preach, using strange attire to surpass others, resisting rituals with peculiar customs, and flaunting their forms before the emperor. This is what I do not approve of. You are all pillars of the state; when understanding words, you should explore the subtle and profound; when discussing governance, you should value the fundamentals.'
(17) National Institutions. If it were not so, what would I say? Chong and others submitted another memorial, saying, 'We are ignorant and shallow, insufficient to praise the Emperor's will and proclaim the great righteousness. Respectfully reading the Emperor's edict, we are both shocked and apprehensive. We have jointly explored whether there is a Buddha, which is indeed not something we can determine. However, examining the remaining texts of the Buddha and exploring their essence, the prohibitions of the Five Precepts truly assist in the kingly transformation. They despise the obvious fame and value the hidden virtue. Practicing virtue lies in forgetting oneself, holding onto the essence of a single mind. Moreover, Buddhism arose in the Han Dynasty and continues to this day. Although the Dharma has its times of prosperity and decline, there is no demonic falsehood in its drawbacks.'
神道經久未有其比也。夫議有損也。況必有益。臣之愚誠。實愿塵露之微增潤岱嶽。區區之況上裨皇極。今一令其拜。遂壞其法。修善之俗廢于聖世。習實生常。必致怨懼。隱之臣心竊所未安。臣雖愚蔽。詎敢以偏見疑誤聖聽。直謂世經三代人更明聖。今不為之制無虧王度。而幽冥之格可無雍滯。是以復陳愚誠。乞垂省察。冰猶以為不可。復下制曰。省所陳具情旨。幽昧之事誠非寓言所盡。然較略其大。人神常度粗復有分例用。大率百王制法雖文質隨時。然未有以殊俗參治恢誕雜化者也。豈曩聖之不達。來聖之宏通哉。且五戒之才善粗擬似人倫。而更與世之略其禮敬服禮重矣。敬大矣。為治之綱盡於此矣萬乘之君非好尊也。區城之民非好卑也。而尊卑不陳。王教不得不一二之則亂斯曩聖。所以憲章國體宜而不惑也。通才博採往往備其事。修之家可。以修之國及朝則不可。斯豈不遠耶。省所陳。果亦未能了有之與無矣。縱其了。猶謂不可以參治。而況都無而當以兩行耶。充等三上章執奏曰。臣等雖誠愚蔽不通遠旨。至幹幹夙夜思循王度。寧茍執偏管而亂大倫。直以漢魏逮晉不聞異議。尊卑憲度無或暫虧也。今沙門之守戒專專。然及為其禮一而已矣。至於守戒之篤。亡身不恪。曷敢以形骸而慢禮敬哉。每見燒香祝願。必先
【現代漢語翻譯】 現代漢語譯本： 神道（對神靈的祭祀之道）已經很久沒有像現在這樣受到重視了。如果討論這件事可能會有損害，更何況一定會有益處呢？我（指臣子）的愚笨和真誠，實在希望像塵土和露水一樣微小的貢獻，能夠增潤泰山（比喻偉大的事物）。我渺小的願望，希望能對皇極（帝王的統治）有所裨益。現在僅僅因為一道命令就改變了祭拜的方式，這會破壞原有的法規。在聖明的時代，修習善行的風俗卻被廢棄，習慣一旦形成就會成為常態，必然會導致怨恨和恐懼。這些隱憂在我心中實在感到不安。我雖然愚昧無知，怎敢用片面的見解來疑惑聖上的判斷呢？我只是認為世事經歷了夏商周三代，人們也變得更加明智和聖明。現在不為此事制定規章，不會有損於帝王的法度，而幽冥之中的神靈也不會因此而感到阻塞。因此，我再次陳述我的愚見，懇請您仔細考察。 冰（人名，此處指反對者）仍然認為這樣做不行，再次下達詔令說：『我已經瞭解了你所陳述的真實想法和意圖。幽深隱晦的事情確實不是用簡單的言語就能完全表達清楚的。但是，大致比較一下，人與神之間的常理和規範，大致還是有分別的。大體上說，歷代帝王制定法規，雖然在形式和內容上會隨著時代而變化，但是沒有用不同的風俗來參與治理，將恢弘和怪誕混雜在一起的。難道是過去的聖人不夠通達，而未來的聖人更加宏大通透嗎？況且，佛教的五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）的善行，大致類似於人倫道德。如果再要簡化世俗的禮敬，那就太看重服飾禮儀了。敬意是偉大的，治理國家的綱領都體現在這裡了。萬乘之君（指帝王）不是喜歡被尊崇，小地方的百姓也不是喜歡卑微。但是，如果尊卑的秩序不能明確，帝王的教化就不能統一。一兩次的改變就會擾亂過去的聖人所制定的法規。所以，國家體制應該適宜而不疑惑。通曉各種才能，廣泛採納各種意見，往往能夠完備其事。用修行的方法來治理家庭是可以的，但是用它來治理國家和朝廷就不行了。這難道不是考慮得不夠長遠嗎？我已經瞭解了你所陳述的，但仍然不能完全明白這樣做到底是有益還是無益。即使明白了，仍然認為不能用它來參與治理，更何況是完全沒有（禮敬），卻要讓兩種不同的方式並行呢？』 充（人名）等人三次上書執意進諫說：『我們雖然確實愚笨無知，不能理解您深遠的旨意，但我們日夜勤勉，思考著如何遵循帝王的法度，寧願固執地堅持片面的看法，也不願擾亂大的倫理綱常。我們只是認為從漢朝、魏朝到晉朝，都沒有聽說過不同的意見，尊卑的法度沒有絲毫的虧損。現在沙門（佛教出家人）遵守戒律非常專一，然而說到他們的禮儀，卻只有一種。至於他們遵守戒律的堅定，即使失去生命也不會懈怠。怎麼敢因為身體的形骸而怠慢禮敬呢？每次看到他們燒香祝願，必定先……』
【English Translation】 English version: The way of the gods (Shinto) has not been valued as much as it is now for a long time. If discussing this matter might cause harm, how much more so if it will definitely bring benefits? My (referring to the minister) foolishness and sincerity truly hope that contributions as small as dust and dew can enrich Mount Tai (a metaphor for great things). My humble wish is to be able to benefit the imperial rule (the emperor's governance). Now, just because of an order to change the way of worship, this will destroy the original regulations. In an enlightened era, the custom of practicing good deeds is abandoned, and once habits are formed, they become the norm, which will inevitably lead to resentment and fear. These hidden worries really make me feel uneasy in my heart. Although I am ignorant and ignorant, how dare I use biased opinions to doubt Your Majesty's judgment? I just think that the world has experienced the Xia, Shang, and Zhou dynasties, and people have become more wise and enlightened. Now, if regulations are not made for this matter, it will not harm the emperor's laws, and the gods in the underworld will not feel blocked because of this. Therefore, I once again state my foolish opinions, and I implore you to examine them carefully. Bing (a person's name, here referring to an opponent) still thinks this is not feasible, and issued another decree saying: 'I have understood the true thoughts and intentions you have stated. Profound and obscure matters cannot be completely expressed in simple words. However, roughly comparing them, the common sense and norms between humans and gods are roughly different. Generally speaking, the emperors of the past dynasties formulated laws and regulations, although the form and content will change with the times, but there is no use of different customs to participate in governance, mixing grandeur and absurdity together. Is it that the past sages were not enlightened enough, and the future sages are more grand and transparent? Moreover, the good deeds of the Buddhist Five Precepts (not killing, not stealing, not committing adultery, not lying, not drinking alcohol) are roughly similar to human ethics. If we simplify the worldly etiquette again, then we value clothing etiquette too much. Respect is great, and the principles of governing the country are all reflected here. The emperor (referring to the emperor) does not like to be respected, and the people in small places do not like to be humble. However, if the order of respect and inferiority cannot be clarified, the emperor's teachings cannot be unified. One or two changes will disrupt the laws and regulations made by the past sages. Therefore, the national system should be appropriate and not doubtful. Understanding various talents and widely adopting various opinions can often complete the matter. It is possible to use the method of cultivation to govern the family, but it is not possible to use it to govern the country and the court. Isn't this not considering it far enough? I have understood what you have stated, but I still cannot fully understand whether doing so is beneficial or not. Even if I understand it, I still think that it cannot be used to participate in governance, let alone that there is no (etiquette) at all, but two different ways should be allowed to run in parallel?' Chong (a person's name) and others submitted a memorial three times, insisting on remonstrating: 'Although we are indeed foolish and ignorant, and cannot understand your profound intentions, we work diligently day and night, thinking about how to follow the emperor's laws, and would rather stubbornly adhere to one-sided views than disrupt the great ethical principles. We just think that from the Han Dynasty, Wei Dynasty to the Jin Dynasty, we have not heard of different opinions, and the laws of respect and inferiority have not been damaged in the slightest. Now the Shamen (Buddhist monks) are very dedicated to observing the precepts, but when it comes to their etiquette, there is only one kind. As for their firmness in observing the precepts, they will not slacken even if they lose their lives. How dare they neglect etiquette because of the shape of their bodies? Every time I see them burning incense and praying, they must first...'
國家欲福裕之。備情無極已。奉上崇順出於自然。禮儀之簡蓋是專一守法。是以先聖御世。因而弗革也。然天網恢恢疏而不失。臣等慺慺以為。不令致拜於法無虧。因其所利而惠之。使賢愚莫敢不用情。則上有天覆地載之施。下有守一修善之人。謹復陳其愚淺。愿蒙省察冰議遂寢。何充字次道。廬江潛人。魏光祿大夫宴之孫。少以文義見稱。初為王敦掾。敦兄含守廬江貪污。敦嘗于坐稱之曰。家兄在郡定佳。廬江士人稱之。充正色曰。充即彼郡人。所聞異此。敦默然。坐客皆為不安。充宴然自若。丞相庾亮嘗薦之於明帝曰。何充器局方概。有萬夫之望。若能總錄朝端為老臣副。及充拜尚書令。推能用功不私樹恩。世甚重之。初阮裕嘗戲之曰。卿志大宇宙。勇邁前古。充審其故。裕曰。我圖數千戶郡。尚未能。卿圖作佛不亦大乎。卒年五十有五。其後門世事佛甚精。厥孫尚之及點胤等。並建大義闡明佛法雲。
(癸卯) 康帝岳。改建元(字世同。成之母弟。年二十一即位。庾亮為相專權。后崩式干殿。壽二十三。葬昌陵)治二年。
(甲辰) 蜀勢(字子仁。壽之長子。身長七尺九寸。腰十四圍。善俯仰。立五年改元太和。后死建康)。
(十八 乙巳) 穆帝聃。改永和(字彭祖。康之長子。二
【現代漢語翻譯】 現代漢語譯本： 國家如果想使其富裕，就要充分了解情況。奉獻和崇敬順從應出於自然。禮儀的簡化正是專一守法的表現。因此，先聖治理天下，沿用舊制而不改變。然而天網恢恢，疏而不漏。我們小心謹慎地認為，不強制跪拜於法沒有損害，順應他們的利益而施惠於他們，使賢與不賢都不敢不用真情。這樣，上面有天覆地載的恩施，下面有堅守一心修善的人。謹此再次陳述我們淺薄的見解，希望能夠得到採納，使冰冷的議論得以停止。何充，字次道，廬江潛縣人，魏光祿大夫何宴的孫子。年輕時就以文才和義理著稱。起初擔任王敦的屬官。王敦的哥哥王含擔任廬江太守時貪污。王敦曾在宴會上稱讚他說：『我的哥哥在郡里一定做得很好，廬江的士人都稱讚他。』何充嚴肅地說：『我就是那個郡的人，我聽到的和您說的不一樣。』王敦沉默不語。在座的客人都感到不安，何充卻安然自若。丞相庾亮曾經嚮明帝推薦他說：『何充器宇軒昂，有統領萬人的才能。如果能讓他總領朝政，作為老臣的輔佐，』等到何充被任命為尚書令，他推舉賢能，任用有功之人，不私自施恩，世人都很看重他。當初，阮裕曾經戲弄他說：『你的志向大到宇宙，勇氣超過前人。』何充問他原因，阮裕說：『我謀劃一個幾千戶的郡，尚且不能成功，你謀劃成佛，不是太大了嗎？』何充去世時五十五歲。此後，他的家族世代信奉佛教非常精誠，他的孫子何尚之以及何點胤等人，都建立了大義，闡明佛法。
(癸卯) 康帝司馬岳（字世同，成帝的同母弟弟，二十一歲即位，庾亮擔任丞相專權。後來在式干殿去世，享年二十三歲，葬在昌陵）在位二年，改年號為建元。
(甲辰) 蜀勢（字子仁，蜀壽之長子，身高七尺九寸，腰圍十四圍，擅長俯仰。在位五年，改年號為太和，後來死在建康）。
(十八 乙巳) 穆帝司馬聃（字彭祖，康帝的長子，二
【English Translation】 English version: If a state desires prosperity, it must be fully informed of the situation. Offerings and respectful obedience should arise naturally. The simplification of rituals is precisely the manifestation of single-minded adherence to the law. Therefore, the ancient sages governed the world by following the old systems without changing them. However, the net of Heaven is vast, and though its meshes are wide, nothing escapes. We cautiously believe that not forcing people to kneel in worship does not harm the law, and that bestowing benefits according to their interests will cause both the wise and the foolish to act sincerely. In this way, the ruler above will have the grace of Heaven covering and Earth supporting, and the people below will be those who steadfastly cultivate goodness. We humbly present our shallow views again, hoping that they will be adopted and that the cold discussions will cease. He Chong (何充), courtesy name Cidao (次道), was a native of Qian County (潛縣), Lujiang (廬江), and the grandson of He Yan (何宴), the Guanglu Dafu (光祿大夫) of the Wei dynasty. He was known for his literary talent and righteousness from a young age. Initially, he served as an aide to Wang Dun (王敦). Wang Dun's elder brother, Wang Han (王含), was corrupt when he served as the governor of Lujiang. Wang Dun once praised him at a banquet, saying, 'My elder brother must be doing well in the prefecture, as the scholars of Lujiang praise him.' He Chong said sternly, 'I am from that prefecture, and what I have heard is different from what you say.' Wang Dun was silent. The guests present felt uneasy, but He Chong remained calm. The Chancellor Yu Liang (庾亮) once recommended him to Emperor Ming (明帝), saying, 'He Chong has a grand demeanor and the ability to lead ten thousand men. If he can be put in charge of the court as an assistant to the senior ministers,' When He Chong was appointed as Shangshu Ling (尚書令), he promoted the capable and employed those with merit, without showing favoritism, and was highly regarded by the world. Initially, Ruan Yu (阮裕) once teased him, saying, 'Your ambition is as vast as the universe, and your courage surpasses that of the ancients.' He Chong asked him why, and Ruan Yu said, 'I am planning a prefecture with several thousand households, and I have not yet succeeded. You are planning to become a Buddha, isn't that too great?' He Chong died at the age of fifty-five. Thereafter, his family devoutly believed in Buddhism, and his grandson He Shangzhi (何尚之) and He Dianyin (何點胤), among others, established great righteousness and elucidated the Dharma.
(Gui Mao 癸卯) Emperor Kang (康帝) Sima Yue (司馬岳), (courtesy name Shishitong (世同), the younger brother of Emperor Cheng (成帝) by the same mother, ascended the throne at the age of twenty-one, with Yu Liang (庾亮) serving as Chancellor and wielding power. He later died in the Shigan Hall (式干殿) at the age of twenty-three and was buried in the Changling Mausoleum (昌陵)). In the second year of his reign, the era name was changed to Jian Yuan (建元).
(Jia Chen 甲辰) Shu Shi (蜀勢), (courtesy name Ziren (子仁), the eldest son of Shu Shou (蜀壽), was seven chi nine cun tall, with a waist circumference of fourteen wei. He was good at bowing and standing. He reigned for five years and changed the era name to Taihe (太和). He later died in Jiankang (建康)).
(Eighteenth Yi Si 十八 乙巳) Emperor Mu (穆帝) Sima Dan (司馬聃), (courtesy name Pengzu (彭祖), the eldest son of Emperor Kang (康帝), two
歲即位。母褚后臨朝。壽十九崩于顯陽殿。葬永平陵)在位十七年。
(丙午) 蜀改嘉寧。
(丁未) 涼張重華(字大臨。駿次子。立七年。壽二十七)。
(戊申) 後趙佛圖澄。諫殺太子宣。
(己酉) 後趙改太寧。即帝位。尋死而國亂。
前燕俊(姓慕容。字子英。祖名廆。字奕。昌黎棘城鮮卑人。其先有能之裔。世居北夷。邑于紫蒙之野。晉封燕王遷都龍城。生子皝俊。乃皝之次子也。居鄴十一年。壽四十二歲)。
(十九) 天竺佛圖澄至洛。自言百餘歲。常服氣自養。能積日不食。善誦咒役使鬼神。腹旁有孔以綿塞之。夜讀書則拔綿出光照室。又每臨溪從孔中出腸胃洗濯還納腹中。能聽鈴音言吉兇。莫不奇驗。會洛陽寇亂潛伏草野以觀時變。時石勒屯葛陂多殘殺。澄杖錫謁勒。勒命試以道術。澄取滿缽水咒之。俄青蓮花生缽中。光色耀目。勒由此神敬。延之軍中。未幾劉曜求戰以決雌雄。左右以為未可。勒以訪澄。澄曰。相輪鈴音云。秀支替戾岡仆谷劬禿當。此羯語也。秀支軍也。替戾岡出也。仆谷劉曜胡位也。劬禿當捉也。言軍出捉得劉曜。又令童子潔齋三日。取麻油合胭脂。躬自涂于掌中。舉手示童子。燦然有輝。童子驚曰。有軍馬。一人白晰以朱絲縛
【現代漢語翻譯】 現代漢語譯本：
（歲即位。母親褚太后臨朝聽政。壽十九歲在顯陽殿駕崩，葬于永平陵）在位十七年。 （丙午）蜀國改年號為嘉寧。 （丁未）涼國張重華（字大臨，張駿的次子，在位七年，壽二十七歲）。 （戊申）後趙國佛圖澄勸諫不要殺太子宣。 （己酉）後趙國改年號為太寧，隨即即位稱帝，不久去世，國家大亂。 前燕慕容俊（姓慕容，字子英，祖父名慕容廆，字奕，是昌黎棘城鮮卑人，他的祖先是有才能的人的後代，世代居住在北方的邊遠地區，在紫蒙的郊野建邑。晉朝封他為燕王，遷都到龍城。慕容廆生了慕容皝，慕容俊是慕容皝的次子。居住在鄴城十一年，享年四十二歲）。 （十九）天竺僧人佛圖澄來到洛陽，自稱一百多歲，經常服氣養生，能夠多日不進食，擅長唸咒役使鬼神。他的腹部旁邊有一個孔，用棉花塞住。晚上讀書的時候，就拔出棉花，孔中發出光芒照亮整個房間。他還經常到溪邊，從孔中取出腸胃清洗，然後放回腹中。能夠聽鈴聲來預言吉兇，沒有不應驗的。當時洛陽發生寇亂，他潛伏在草野之中觀察時局的變化。當時石勒駐紮在葛陂，經常進行殘殺。佛圖澄拄著錫杖去拜見石勒。石勒命令他展示道術。佛圖澄取來一滿缽水，唸咒。一會兒，青蓮花在缽中生長出來，光彩奪目。石勒因此對他非常敬畏，把他留在軍中。不久，劉曜要求決戰以決定勝負。左右的人認為不可。石勒就去問佛圖澄。佛圖澄說：『相輪鈴聲說：秀支替戾岡仆谷劬禿當。』這是羯族語。『秀支』是軍隊，『替戾岡』是出兵，『仆谷』是劉曜的胡人官位，『劬禿當』是捉拿。意思是出兵捉拿劉曜。他又讓童子齋戒三日，取來麻油和胭脂混合，親自塗在手掌中，舉手給童子看，光彩耀眼。童子驚恐地說：『有軍隊和馬匹，一個人面板白皙，用紅色的絲線捆綁著。
【English Translation】 English version:
(He ascended the throne at a young age. His mother, Empress Dowager Chu, held court. He died at the age of nineteen in Xianyang Palace and was buried in Yongping Mausoleum.) He reigned for seventeen years. (Bǐngwǔ year) Shu changed its era name to Jianing. (Dīngwèi year) Liang's Zhang Chonghua (courtesy name Dalin, second son of Zhang Jun, reigned for seven years, died at the age of twenty-seven). (Wùshēn year) Fotucheng (Buddha-dāsa) of Later Zhao advised against killing Crown Prince Xuan. (Jǐyǒu year) Later Zhao changed its era name to Taining, then ascended the throne, soon died, and the country was in chaos. Former Yan's Murong Jun (surname Murong, courtesy name Ziying, grandfather's name Murong Gui, courtesy name Yi, was a Xianbei person from Jicheng, Changli. His ancestors were descendants of capable people, who lived in the northern remote areas for generations and established a town in the wilderness of Zimeng. The Jin Dynasty enfeoffed him as the Prince of Yan and moved the capital to Longcheng. Murong Gui gave birth to Murong Huang, and Murong Jun was the second son of Murong Huang. He lived in Ye for eleven years and died at the age of forty-two). (Nineteen) The Indian monk Fotucheng arrived in Luoyang, claiming to be over a hundred years old. He often practiced Qi cultivation and could abstain from food for many days. He was skilled in chanting mantras to command ghosts and spirits. He had a hole next to his abdomen, which he plugged with cotton. When reading at night, he would pull out the cotton, and light would shine from the hole, illuminating the entire room. He also often went to the stream, took out his intestines from the hole to wash them, and then put them back into his abdomen. He could predict good and bad fortune by listening to the sound of bells, and it was always accurate. At that time, there was a rebellion in Luoyang, and he hid in the wilderness to observe the situation. At that time, Shi Le was stationed in Gebei and often committed massacres. Fotucheng went to see Shi Le with a staff. Shi Le ordered him to demonstrate his Taoist skills. Fotucheng took a bowl full of water and chanted a mantra. After a while, blue lotuses grew in the bowl, shining brightly. Shi Le was therefore very respectful of him and kept him in the army. Soon, Liu Yao demanded a decisive battle to determine the winner. The people around him thought it was not possible. Shi Le asked Fotucheng. Fotucheng said, 'The sound of the bell of the wheel of the law says: 'Xiù zhī tì lì gāng pú gǔ qú tū dāng.' This is the Jie language. 'Xiù zhī' means army, 'tì lì gāng' means to send troops, 'pú gǔ' is Liu Yao's barbarian official position, 'qú tū dāng' means to capture. It means to send troops to capture Liu Yao.' He also asked a boy to fast for three days, took sesame oil and rouge mixed together, personally applied it to the palm of his hand, and raised his hand to show the boy, shining brightly. The boy exclaimed in fear, 'There are troops and horses, a person with fair skin, bound with red silk.'
肘。澄曰。此即曜也。勒遂出戰。果生擒劉曜。勒稱趙王行皇帝事。敬澄彌篤。每舉事必咨而後行。勒殂。弟季龍襲其位。徙都鄴城。尤傾心事澄。下令衣以綾錦乘雕輦。朝會引見。常侍御史悉助舉輿升殿。太子諸公扶翼而前。主者唱大和尚。坐者皆起。敕司空季農朝夕問候。時支道林聞之曰。澄公其以季龍為鷗鳥耶。及晉軍侵淮泗。季龍怒曰。吾奉佛供僧返更致寇。佛無神矣。澄入見曰。陛下前身為商人。經罽賓寺設大會。會有六應真。吾其一也。有聖者曰。此檀越報盡為雞乃王晉地。今陛下為天子。豈非奉佛供僧而致耶。疆場侵噬有國之常。何為怨謗三寶興毒念乎。季龍悔謝。因問曰。佛法不殺。朕為天下掌生殺。恐違佛戒。澄曰。帝王事佛在恭儉慈忍。顯贊法道不為暴虐不害無辜。民有為惡化之不悛者。其可不罰乎。但殺不可濫。刑不可不恤耳。尚書張離家富事佛。而所為不法。澄曰。事佛在清凈無慾。君雖崇飾寺塔。而貪冒不已無益也。及將去世詣辭季龍。驚曰。大和尚遽棄我。國有難乎。澄曰。出生入死道之常也。修短分定無由增損。但道貴行全德貴不怠。茍德行無玷雖死如生。咸無焉千歲尚何益哉。然有可恨者。國家存心佛理建寺度僧。當蒙祉福而佈政猛虐賞罰交濫。特違聖教致國祚不延也。季龍號慟嗚
【現代漢語翻譯】 現代漢語譯本 肘，澄（釋道安的弟子）說：『這個人就是劉曜。』石勒於是出戰，果然生擒了劉曜。石勒自稱趙王，行皇帝事，對釋道澄更加敬重，每次舉事必定諮詢之後才行動。石勒去世后，他的弟弟石季龍繼承了他的位置，遷都到鄴城，尤其傾心侍奉釋道澄。下令讓釋道澄穿綾羅錦緞，乘坐雕飾華麗的車子，朝會引見時，常侍、御史都要幫助抬車子，扶他上殿。太子、諸位王公扶著他向前走，主持的人高唱『大和尚』，在座的人都站起來。敕令司空石季農早晚問候。當時支道林（著名佛學家）聽說了這件事，說：『澄公大概把石季龍當成海鷗了吧。』等到晉軍侵犯淮河、泗水一帶，石季龍憤怒地說：『我信奉佛法，供養僧人，反而招致寇難，佛沒有神力啊！』釋道澄入宮進見說：『陛下前世是商人，曾在罽賓寺舉辦盛大的法會，當時有六位阿羅漢應供，我就是其中之一。有聖者說：『這位施主福報享盡後會轉世為雞，然後稱王于晉地。』如今陛下成為天子，難道不是因為信奉佛法、供養僧人的緣故嗎？邊境戰事侵擾是國家常有的事，為什麼要怨恨誹謗三寶，興起惡毒的念頭呢？』石季龍後悔道歉。於是問道：『佛法不殺生，我作為天下之主，掌管生殺大權，恐怕違背了佛戒。』釋道澄說：『帝王信奉佛法在於恭敬、節儉、慈悲、忍耐，公開讚揚佛法，不施行暴政，不傷害無辜。百姓中有作惡而不知悔改的，難道可以不懲罰嗎？只是殺戮不可濫用，刑罰不可不慎重啊。』尚書張離家境富裕，信奉佛法，但所作所為不合法度。釋道澄說：『信奉佛法在於清凈無慾，您即使修飾寺廟佛塔，但貪婪之心不停止，也是沒有益處的。』等到釋道澄將要去世時，去向石季龍告別。石季龍驚恐地說：『大和尚您要拋棄我嗎？國家要發生災難了嗎？』釋道澄說：『出生入死是自然的規律，壽命長短是註定的，無法增加或減少。但道在於行為的完美，德在於不懈怠。如果德行沒有污點，即使死了也如同活著，如果德行有虧，活到千歲又有什麼益處呢？然而有可恨的是，國家雖然存心於佛理，建造寺廟，度化僧人，應當蒙受福報，但施政卻過於猛烈，賞罰交相錯亂，特別違背了聖人的教誨，導致國運不長久啊。』石季龍號啕大哭，嗚咽不止。
【English Translation】 English version Zhou, Cheng (disciple of Shi Dao'an) said, 'This is Liu Yao.' Shi Le then went to battle and captured Liu Yao alive. Shi Le proclaimed himself King of Zhao and acted as emperor, respecting Shi Dao Cheng even more. He consulted him before every undertaking. After Shi Le passed away, his younger brother Shi Jilong inherited his position and moved the capital to Ye City, especially devoted to serving Shi Dao Cheng. He ordered Shi Dao Cheng to wear silk brocade and ride in a carved carriage. During court assemblies, the attendants and censors would help lift the carriage and assist him onto the palace hall. The crown prince and princes would support him forward, and the master of ceremonies would announce 'Great Monk,' upon which everyone present would rise. He ordered the Minister of Works, Shi Jinong, to inquire after him morning and evening. At that time, Zhi Daolin (a famous Buddhist scholar) heard of this and said, 'Master Cheng probably regards Shi Jilong as a seagull.' When the Jin army invaded the Huai and Si rivers, Shi Jilong angrily said, 'I believe in Buddhism and support monks, yet I invite calamity. Buddha has no power!' Shi Dao Cheng entered the palace and said, 'Your Majesty was a merchant in a previous life, holding a grand Dharma assembly at the Kashmir Temple. There were six Arhats present, and I was one of them. A sage said, 'This benefactor's blessings will be exhausted, and he will be reborn as a chicken, then become king in the land of Jin.' Now that Your Majesty is the Son of Heaven, is it not because of believing in Buddhism and supporting monks? Border conflicts are common in a country. Why resent and slander the Three Jewels and harbor evil thoughts?' Shi Jilong repented and apologized. Then he asked, 'Buddhist teachings prohibit killing. As the ruler of the world, I control life and death. I fear I violate the Buddhist precepts.' Shi Dao Cheng said, 'The emperor's faith in Buddhism lies in reverence, frugality, compassion, and patience, openly praising the Dharma, not practicing tyranny, and not harming the innocent. If there are people who do evil and do not repent, can they not be punished? But killing should not be excessive, and punishment should not be without compassion.' The Minister Zhang Li was wealthy and devoted to Buddhism, but his actions were unlawful. Shi Dao Cheng said, 'Faith in Buddhism lies in purity and lack of desire. Even if you adorn temples and pagodas, if your greed does not cease, it is of no benefit.' When Shi Dao Cheng was about to pass away, he went to bid farewell to Shi Jilong. Shi Jilong was startled and said, 'Great Monk, are you abandoning me? Is there a disaster coming to the country?' Shi Dao Cheng said, 'Birth and death are the natural order. The length of life is predetermined and cannot be increased or decreased. But the Way values perfect conduct, and virtue values diligence. If virtue is without blemish, even death is like life. If virtue is flawed, what is the benefit of living a thousand years? However, it is regrettable that although the country is mindful of Buddhist principles, building temples and ordaining monks, it should receive blessings, but the administration is too harsh, and rewards and punishments are confused, especially violating the teachings of the sages, leading to the shortening of the national destiny.' Shi Jilong wailed and sobbed.
咽。澄安坐而逝。後有沙門自雍州來。見澄入關以聞季龍。命發塳視之。唯塊石存焉。季龍大惡之嘆曰。石吾姓也。大和尚埋我而去。其能久乎。未幾石氏果滅。澄度弟子數千萬人。凡居其所。國人無敢向之涕唾。每相戒曰。莫起噁心。大和尚知汝。其道化感物如此。自大教東來。至澄而盛。
論曰。大覺璉禪師有云。妙道之意聖人嘗遇之於易。由生民已來淳樸未散。則三皇之教簡而素。春也。及情竇日鑿。則五帝之教詳而文。夏也。時與世異情隨日遷。故三王之教密而嚴。秋也。至周衰先王之法壞禮義亡。迨為秦漢則無所不至。而天下至有不忍愿聞者。於是我佛世尊之教入東土。示以性命之理。教以慈悲之行。冬也。旨哉斯言。觀澄公區區西來。當石勒季龍磣暴虓噬之際。而能憫物垂軌。示以玄言德祥。導以慈悲之行。卒使二暴革心道化融洽。於戲天有四時循環。以產生萬物。而聖人之教。迭相扶持以化成天下。厥有以哉。
(庚戌) 趙石祗(三月即位。襄國改永寧。去帝號。劉顯殺祇。冉閔以顯為大單于。稱帝于襄國。引兵攻鄴。敗還。魏克襄國。殺顯及公卿焚宮室。遷其民于鄴。至辛亥國除)。
魏冉閔(殺石虎。子孫十八人。及胡羯二萬人。壬子克襄國。殺劉顯。后為慕容俊所滅。殺閔
【現代漢語翻譯】 現代漢語譯本： 咽。 澄（Buddha-chinga，人名）安詳地坐著去世了。後來有個沙門（Shramana，出家人）從雍州來，見到澄進入關中，把這件事告訴了季龍（Shi Le，人名）。季龍下令挖開墳墓檢視，只見一塊石頭在那裡。季龍非常厭惡這件事，嘆息說：『石是我的姓啊。大和尚埋葬了我而去，難道能長久嗎？』沒過多久，石氏果然滅亡了。澄度化的弟子有數千萬人。凡是他居住的地方，國人沒有敢朝著那個方向吐唾沫的。人們互相告誡說：『不要生起惡念，大和尚知道你。』他的道化感化萬物就是這樣。自從佛教大教東傳以來，到澄這裡達到了鼎盛。
論曰：大覺璉禪師（Da Jue Lian Chanshi，人名）有話說：『妙道的意義，聖人曾經在《易經》中遇到過。自從有了老百姓以來，淳樸的風氣沒有消散，那麼三皇（San Huang，指中國上古時期的三位君主）的教化簡要而樸素，這是春天。等到情慾的孔穴一天天開鑿，那麼五帝（Wu Di，指中國上古時期的五位君主）的教化詳細而有文采，這是夏天。時代和世事不同，情感隨著日子遷移，所以三王（San Wang，指中國歷史上的三位君主）的教化周密而嚴厲，這是秋天。到周朝衰落，先王的法度敗壞，禮義喪失，等到秦漢，那就無所不至了，而天下甚至有不忍心願意聽到的。於是我佛世尊（Buddha-lokanatha，佛陀）的教化傳入東土，揭示了性命的道理，教導了慈悲的行為，這是冬天。』這話說得多麼精妙啊！看澄公（Buddha-chinga，人名）不遠萬里來到西方，正當石勒（Shi Le，人名）季龍（Shi Long，人名）殘暴兇狠吞噬百姓的時候，卻能夠憐憫百姓，垂示法則，用玄妙的語言和美好的德行來開導他們，用慈悲的行為來引導他們，最終使這兩個暴君改變了心意，道化得以融洽。唉！天有四季循環，用來產生萬物，而聖人的教化，互相扶持，用來化成天下，這難道沒有原因嗎？
（庚戌）趙石祗（Zhao Shi Zhi，人名）（三月即位，襄國改名永寧，去掉帝號。劉顯（Liu Xian，人名）殺了石祗（Shi Zhi，人名）。冉閔（Ran Min，人名）讓劉顯（Liu Xian，人名）做大單于，在襄國稱帝，率兵攻打鄴城，戰敗而還。魏國攻克襄國，殺了劉顯（Liu Xian，人名）和公卿，焚燒宮室，把那裡的百姓遷到鄴城。到辛亥年，趙國滅亡）。
魏冉閔（Wei Ran Min，人名）（殺了石虎（Shi Hu，人名）的子孫十八人，以及胡羯二萬人。壬子年攻克襄國，殺了劉顯（Liu Xian，人名）。後來被慕容俊（Murong Jun，人名）所滅，冉閔（Ran Min，人名）也被殺了）。
【English Translation】 English version: 'Yan.' Cheng (Buddha-chinga, personal name) passed away peacefully in a seated posture. Later, a Shramana (Shramana, a Buddhist monk) from Yongzhou came and, having seen Cheng enter the Guanzhong region, reported this to Jilong (Shi Le, personal name). Jilong ordered the tomb to be opened for inspection, and only a stone was found there. Jilong greatly detested this, sighing, 'Shi is my surname. The great monk buried me and departed; how can this last long?' Before long, the Shi clan indeed perished. Cheng converted tens of millions of disciples. Wherever he resided, the people of the country dared not spit or cast contempt in that direction. They cautioned each other, saying, 'Do not harbor evil thoughts; the great monk knows you.' Such was the way his teachings influenced and transformed things. Since the great Buddhist teachings came to the East, they reached their peak with Cheng.
Commentary: The Chan Master Dajue Lian (Da Jue Lian Chanshi, personal name) said: 'The meaning of the profound Dao, the sages once encountered it in the Book of Changes. Since the beginning of the people, the simple and unadorned customs have not dissipated; thus, the teachings of the Three Sovereigns (San Huang, referring to the three rulers of ancient China) are simple and plain, this is spring. When the orifices of emotions are increasingly opened, then the teachings of the Five Emperors (Wu Di, referring to the five rulers of ancient China) are detailed and refined, this is summer. Times and circumstances differ, and emotions change with each passing day; therefore, the teachings of the Three Kings (San Wang, referring to three historical rulers of China) are meticulous and strict, this is autumn. When the Zhou dynasty declined, the laws of the former kings were ruined, and ritual and righteousness were lost; by the time of the Qin and Han dynasties, there was nothing that was not done, and the world even had things they could not bear to hear. Therefore, the teachings of my Buddha-lokanatha (Buddha-lokanatha, the Buddha) entered the Eastern lands, revealing the principles of nature and life, and teaching the practice of compassion, this is winter.' How profound are these words! Consider that Master Cheng (Buddha-chinga, personal name) came from afar to the West, at a time when Shi Le (Shi Le, personal name) and Jilong (Shi Long, personal name) were brutal and fierce, devouring the people, yet he was able to have compassion for the people, impart principles, guide them with profound words and virtuous qualities, and lead them with compassionate actions, ultimately causing these two tyrants to change their minds, and the teachings to be harmoniously integrated. Alas! Heaven has four seasons that cycle to generate all things, and the teachings of the sages support each other to transform the world; there must be a reason for this.
(Gengxu year) Zhao Shi Zhi (Zhao Shi Zhi, personal name) (ascended the throne in the third month, renamed Xiangguo as Yongning, and removed the title of Emperor. Liu Xian (Liu Xian, personal name) killed Shi Zhi (Shi Zhi, personal name). Ran Min (Ran Min, personal name) made Liu Xian (Liu Xian, personal name) the Grand Chanyu, proclaimed himself Emperor in Xiangguo, and led troops to attack Ye, but was defeated and returned. The Wei kingdom conquered Xiangguo, killed Liu Xian (Liu Xian, personal name) and the court officials, burned the palaces, and moved the people there to Ye. By the Xinhai year, the Zhao kingdom was destroyed).
Wei Ran Min (Wei Ran Min, personal name) (killed eighteen descendants of Shi Hu (Shi Hu, personal name), as well as twenty thousand Hu and Jie people. In the Renzi year, he conquered Xiangguo and killed Liu Xian (Liu Xian, personal name). Later, he was destroyed by Murong Jun (Murong Jun, personal name), and Ran Min (Ran Min, personal name) was also killed).
于遏。徑山七里之內草木皆枯。半年不雨。祭之乃雨。國除)。
(辛亥) 前秦符健(字建業。洪第三子。洛陽臨渭氏人。其先有扈之裔。父洪字廣世。為西戎酋長。初住石虎。滅洪。有師十萬。自稱秦王。生健。背有草付字。改姓苻氏。僭立四年。都長安。改元皇始。壽二十九。而終)○符子朗(堅之兄。英潔不仕。著書二十篇。曰符子多贊釋)。
世尊入滅一千三百年矣。
(壬子) 燕改元璽。
(甲寅) 涼張祚(改和平元)。
(乙卯) 符生(字長生。健第三子。立二年改元壽光。二十三為堅殺之)。
涼張玄靚立。
(丁巳) 改昇平。帝加元服。
符堅(字永固。洪之子。雄武智略。盡有中原。以百萬之衆伐晉。為謝石所敗。立二十七年。壽四十八終。改元永興)。
燕改壽光。
(二十) 釋涉公。本蜀人也。預言多驗。游化至長安。時天大旱。堅命師祈雨。咒龍缽中。其雨沛然。恪加敬事。師不食五穀。日行五百里。是年示滅而歲復旱。堅謂秘書朱彤曰。涉公若在。豈使朕焦心於雲漢哉。其思仰如此。
(己未) 秦改甘露。
(庚申) 燕慕容暐(字景茂。俊第二子。僭立十年。改元建熙)。
(二十一
【現代漢語翻譯】 現代漢語譯本： 于遏：徑山七里之內草木全部枯萎，半年不下雨，祭祀之後才下雨。（國被廢除）。
（辛亥年）前秦符健（字建業，符洪第三個兒子，洛陽臨渭人，他的祖先是有扈氏的後裔。父親符洪字廣世，是西戎的首領。起初依附石虎，石虎滅了他。擁有軍隊十萬，自稱秦王。生下符健，背上有草付二字。改姓苻氏。僭越稱帝四年，都城在長安，改年號為皇始，享年二十九歲而終）○符子朗（符堅的哥哥，英俊清高不願做官，著書二十篇，名為《符子多贊釋》）。
世尊（釋迦牟尼佛）入滅已經一千三百年了。
（壬子年）燕國改年號為璽。
（甲寅年）涼國張祚（改年號為和平元年）。
（乙卯年）符生（字長生，符健第三個兒子。即位二年改年號為壽光，二十三歲時被符堅殺害）。
涼國張玄靚即位。
（丁巳年）改年號為昇平。皇帝舉行加冠禮。
符堅（字永固，符洪的兒子，雄才大略，幾乎佔有整個中原。率領百萬大軍攻打晉朝，被謝石打敗。在位二十七年，享年四十八歲而終。改年號為永興）。
燕國改年號為壽光。
（二十年）釋涉公（本是蜀地人。預言大多應驗。遊歷教化到了長安。當時天大旱。符堅命令他祈雨。他對著龍缽唸咒。隨即下起了大雨。符堅更加敬重他。涉公不吃五穀雜糧，每天能走五百里。這年圓寂，可是當年又發生了旱災。符堅對秘書朱彤說：『涉公如果還在，怎麼會讓我為旱情如此焦心呢？』他對涉公的思念仰慕就是這樣。
（己未年）秦國改年號為甘露。
（庚申年）燕國慕容暐（字景茂，慕容俊第二個兒子。僭越稱帝十年，改年號為建熙）。
（二十一
【English Translation】 English version: Yu E: Within seven li (Chinese mile) of Jing Mountain, all vegetation withered. It did not rain for half a year. It rained only after offering sacrifices. (The state was abolished).
(Year Xinhai) Former Qin Fu Jian (style name Jianye, third son of Fu Hong, from Linwei, Luoyang. His ancestors were descendants of Youhu. His father, Fu Hong, style name Guangshi, was the chieftain of the Western Rong. Initially, he submitted to Shi Hu, who then destroyed him. He had an army of 100,000 and proclaimed himself King of Qin. Fu Jian was born with the characters 'Cao Fu' on his back. He changed his surname to Fu. He reigned for four years, with the capital in Chang'an, and changed the era name to Huangshi. He died at the age of twenty-nine.) ○ Fu Zilang (Fu Jian's elder brother, intelligent and upright, did not serve as an official. He wrote twenty chapters, titled 'Fu Zi Duo Zan Shi').
It has been 1300 years since the World Honored One (Shakyamuni Buddha) entered Nirvana.
(Year Renzhi) Yan changed the era name to Xi.
(Year Jiayin) Liang Zhang Zuo (changed the era name to Heping first year).
(Year Yimao) Fu Sheng (style name Changsheng, third son of Fu Jian. He changed the era name to Shouchang in the second year of his reign and was killed by Fu Jian at the age of twenty-three).
Liang Zhang Xuanjing ascended the throne.
(Year Dingsi) Changed the era name to Shengping. The emperor underwent the coming-of-age ceremony.
Fu Jian (style name Yonggu, son of Fu Hong, heroic and resourceful, possessed almost all of the Central Plains. He attacked Jin with a million troops but was defeated by Xie Shi. He reigned for twenty-seven years and died at the age of forty-eight. He changed the era name to Yongxing).
Yan changed the era name to Shouchang.
(Year 20) Shishi Shegong (originally from Shu. His predictions were often accurate. He traveled and taught in Chang'an. At that time, there was a great drought. Fu Jian ordered him to pray for rain. He chanted incantations over a dragon bowl, and it rained heavily. Fu Jian respected him even more. The master did not eat grains and could travel five hundred li (Chinese mile) a day. He passed away that year, but the year was again plagued by drought. Fu Jian said to his secretary Zhu Tong, 'If Shegong were still here, how could I be so anxious about the drought?' Such was his admiration and longing for him.
(Year Jiwei) Qin changed the era name to Ganlu.
(Year Gengshen) Yan Murong Wei (style name Jingmao, second son of Murong Jun. He reigned for ten years and changed the era name to Jianxi).
(Twenty-one
辛酉) 沙門於法開。蘭公徒弟也。善放光法華。尤精醫法。嘗值婦人在草危急。開曰此易治耳。主人宰羊欲祀神。開令取肉為羹進竟。因氣針之。須臾羊瘼裹兒而出。或問。法師高明剛簡。何以醫術經懷。答曰。明六度以除四魔之病。調九候以療風寒之疾。自利利人。不亦可乎。
(二十二 壬戌) 哀帝丕改隆和(字千齡。成之長子。即位修身。后斷谷服長生藥。過度中毒。崩于西堂。壽二十五。葬于安平陵)治四年。
栴檀瑞像(已上六十八年。在龜茲。此下一十四年。在西涼府)。
(癸亥) 改興寧。
(甲子) 涼張天錫立(駿之少子。玄靚委政。與臣謀殺。自立。至丙子。為符堅所虜)。
(二十三) 是年哀帝。詔法師竺潛。講般若於禁中。嘗著屐至殿中。人聚觀嘆道德高風。初不省有市朝。時簡文輔政。沛國劉惔嘗遇潛于簡文座中。嘲曰。道人亦游朱門乎。對曰。君自見朱門。貧道以為蓬戶。及辭還剡山。支遁寓書求買沃州小嶺歸隱。潛答曰。欲來當給。未聞巢由買山而隱也。寧康二年卒。武帝下詔曰。法深理悟虛遠風鑒清高棄宰輔之榮。襲染衣之素。山居世外篤勤匪懈。方賴宣道以濟蒼生。奄從遷謝用痛於懷。其賜緡錢十萬。助建塋塔。潛字法深。凡中國敕葬
【現代漢語翻譯】 現代漢語譯本 （辛酉年）沙門於法開，是蘭公的弟子。擅長放光法華（一種通過光芒來闡釋《法華經》的法門），尤其精通醫術。曾遇到一位婦人在草叢中情況危急，於法開說：『這很容易治療。』主人宰殺羊只準備祭祀神靈，於法開讓人取羊肉做成肉羹給婦人吃下，然後用氣針為她治療。不久，羊瘼（羊胎）裹著嬰兒出來了。有人問：『法師您如此高明剛正，為何還精通醫術？』回答說：『明白六度（佈施、持戒、忍辱、精進、禪定、智慧）是爲了去除四魔（煩惱魔、五陰魔、死魔、天魔）的病，調理九候（中醫診斷方法）是爲了治療風寒的疾病。既能利益自己又能利益他人，不也是可以的嗎？』
（二十二年，壬戌年）哀帝丕（字千齡，成帝的長子，即位后修身，後來斷食服用長生藥，過度中毒，在西堂駕崩，享年二十五歲，葬于安平陵）在位第四年。
栴檀瑞像（以上六十八年，在龜茲（古國名，位於今新疆庫車一帶），以下十四年，在西涼府）。
（癸亥年）改年號為興寧。
（甲子年）涼國張天錫即位（張駿的小兒子，張玄靚委任政事，與臣子謀劃殺害張玄靚，自己即位。到丙子年，被符堅俘虜）。
（二十三年）這年，哀帝詔令法師竺潛，在宮中講解《般若經》。曾穿著木屐到殿中，人們聚集觀看，讚歎他道德高尚。他起初不關心世事。當時簡文帝輔政，沛國人劉惔曾在簡文帝的座位旁遇到竺潛，嘲諷他說：『道人也來游朱門嗎？』竺潛回答說：『您自己看到的是朱門，貧道認為是蓬戶。』等到辭別返回剡山，支遁寫信請求購買沃州的小嶺隱居。竺潛回答說：『想來就給你，沒聽說過巢父、許由買山隱居的。』寧康二年去世。武帝下詔說：『法師深明佛理，悟性虛遠，風度清高，放棄宰輔的榮華，身著僧衣，隱居山林，勤奮不懈。正要依靠他宣揚佛法來救濟百姓，卻突然去世，我深感悲痛。』賜錢十萬，幫助建造墳墓和佛塔。竺潛字法深。凡是中國皇帝下令安葬的。
【English Translation】 English version (Xin You Year) The monk Yu Fakai was a disciple of Lan Gong. He was skilled in the 'Light Emission Dharma of the Lotus Sutra' (a Dharma gate that explains the Lotus Sutra through light) and especially proficient in medicine. Once, he encountered a woman in critical condition in the grass. Yu Fakai said, 'This is easy to treat.' The master was slaughtering sheep to sacrifice to the gods. Yu Fakai ordered them to take the mutton to make a soup for the woman to eat, and then treated her with 'Qi' acupuncture. Soon, the lamb's membrane (sheep placenta) came out with the baby. Someone asked, 'Master, you are so brilliant and upright, why are you also proficient in medicine?' He replied, 'Understanding the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom) is to remove the disease of the Four Maras (affliction Mara, Skandha Mara, death Mara, Deva Mara), and regulating the Nine Indicators (a method of traditional Chinese medicine diagnosis) is to treat the disease of wind and cold. Benefiting oneself and benefiting others, isn't that acceptable?'
(Twenty-second year, Renxu Year) Emperor Ai Pi (courtesy name Qianling, the eldest son of Emperor Cheng, cultivated himself after ascending the throne, later stopped eating grains and took elixirs for immortality, overdosed and died in Xitang, at the age of twenty-five, buried in Anping Mausoleum) reigned for four years.
Sandalwood Auspicious Image (For the past sixty-eight years, it was in Qiuci (an ancient kingdom, located in present-day Kuqa, Xinjiang), and for the next fourteen years, it will be in Xiliang Prefecture).
(Guihai Year) The reign title was changed to Xingning.
(Jiazi Year) Zhang Tianxi of Liang ascended the throne (the youngest son of Zhang Jun, Zhang Xuanjing entrusted him with political affairs, plotted with his ministers to kill Zhang Xuanjing, and ascended the throne himself. In Bingzi Year, he was captured by Fu Jian).
(Twenty-third year) This year, Emperor Ai ordered the Dharma Master Zhu Qian to lecture on the 'Prajna Sutra' in the palace. He once wore wooden clogs to the palace hall, and people gathered to watch, praising his high morality. He initially did not care about worldly affairs. At that time, Emperor Jianwen assisted in the government, and Liu Tan of Pei State once met Zhu Qian next to Emperor Jianwen's seat and mocked him, saying, 'Does the Daoist also visit the red gate?' Zhu Qian replied, 'You yourself see the red gate, but this poor monk thinks it is a humble door.' When he bid farewell and returned to Yanshan, Zhi Dun wrote a letter requesting to buy Xiaoling in Wozhou to live in seclusion. Zhu Qian replied, 'If you want to come, I will give it to you. I have never heard of Chao Fu and Xu You buying mountains to live in seclusion.' He died in the second year of Ningkang. Emperor Wu issued an edict saying, 'The Dharma Master deeply understands Buddhist principles, his understanding is empty and far-reaching, his demeanor is pure and lofty, he abandons the glory of the prime minister, wears the monk's robe, lives in seclusion in the mountains, and is diligent and tireless. Just as we were relying on him to propagate the Dharma to save the people, he suddenly passed away, and I feel deeply saddened.' He was given 100,000 strings of cash to help build a tomb and pagoda. Zhu Qian's courtesy name was Fashen. All of China's emperors ordered burials.
沙門。自潛而始。
(二十四) 法師支遁字道林。與謝太傅安王右軍羲之厚善。安守吳興。以書抵遁。略曰。思君日積北辰尤甚。知欲還剡自治為之愴然。人生如寄耳。自頃風流得意事殆磨滅都盡。唯終日慼慼。遲君一來以晤言消遣之。一日千載也。及竺潛辭闕。有詔遁。繼講法于禁中。一時名士殷浩郄超孫綽柏彥錶王敬仁和充王坦之袁彥伯。並與結方外交。天下想見其標緻者劉系謁于白馬寺。談莊周以適性為逍遙。遁曰。不然。桀跖以殘虐為性。豈亦逍遙乎。於是注逍遙篇。學者宗之。王蒙嘗極精思作數百語。詣遁曰。與君別久。而君了不長何也。蒙慚汗曰。絳缽之王何也。郄超嘗問謝太傅曰。遁談何如嵇中散。太傅曰。嵇努力裁得半耳。又曰。何如殷浩。太傅曰。亹亹論辨恐當抗衡。超拔淵源殷有慚德。超后與親舊書曰。林公神理所通玄拔獨悟。數百年來紹隆大法。令真理不絕一人而已。太和二年。廢帝海西公在位。遁抗表辭還山。有詔資給敦遣。諸公祖餞於徵虜亭。蔡子叔者。先至近道林坐。適起而謝。萬亟趨其處。子叔還合褥舉萬投諸地。萬曰。幾損我面。子叔曰。吾初不為卿面計。其為當時所慕如此。晚居山陰講維摩。許詢為都講。遁通一義。眾意詢不能難。及詢設難。又意遁不能通。而賓主之難
【現代漢語翻譯】 現代漢語譯本：沙門（Śrāmaṇa，出家求道者）。從竺潛（Zhu Qian，人名）開始說起。
（二十四）法師支遁（Zhi Dun，人名），字道林（Daolin，字），與謝太傅安（Xie An，人名）、王右軍羲之（Wang Xizhi，人名）關係深厚。謝安鎮守吳興（Wuxing，地名）時，寫信給支遁，信中大意是：『思念您日積月累，像仰望北極星一樣迫切。得知您要返回剡縣（Shan County，地名）自治，為此感到惋惜。人生就像寄居一樣短暫啊。自從那時以來，風流得意的事情幾乎都消失殆盡了，唯有終日憂愁。期待您能來一次，以便晤談消遣。一日不見，如隔千年啊。』等到竺潛辭去職位，朝廷下詔讓支遁，繼續在宮中講經說法。一時名士殷浩（Yin Hao，人名）、郄超（Qie Chao，人名）、孫綽（Sun Chuo，人名）、柏彥表（Bai Yanbiao，人名）、王敬仁（Wang Jingren，人名）、王和充（Wang Hechong，人名）、王坦之（Wang Tanzhi，人名）、袁彥伯（Yuan Yanbo，人名），都與他結為方外之交。天下想要一睹他風采的人，劉系（Liu Xi，人名）在白馬寺（White Horse Temple，寺廟名）拜訪了他。劉系談論莊周（Zhuang Zhou，人名）認為順應本性就是逍遙自在。支遁說：『不是這樣的。桀（Jie，人名）和跖（Zhi，人名）以殘暴虐殺為本性，難道也逍遙自在嗎？』於是註釋《逍遙篇》，學者們都尊崇他。王蒙（Wang Meng，人名）曾經竭盡心思寫了幾百字，去拜訪支遁說：『與您分別很久了，而您一點長進都沒有啊。』王蒙慚愧流汗說：『絳缽（Jiangbo，僧人所用的缽）之王是什麼意思呢？』郄超曾經問謝太傅說：『支遁的談論比嵇中散（Ji Zhongsan，人名，即嵇康）如何？』謝太傅說：『嵇康努力也只能達到他的一半。』又問：『比殷浩如何？』謝太傅說：『在辯論方面恐怕可以抗衡，但超拔的淵源方面殷浩有所不及。』郄超後來與親友寫信說：『林公（指支遁）神理所通，玄拔獨悟，數百年來紹隆大法，使真理不絕，僅此一人而已。』太和（Taihe，年號）二年，廢帝海西公（Emperor Haixi，人名）在位。支遁上表辭官還山，朝廷下詔資助並敦促他啟程。諸位公卿在征虜亭（Zhengluting，亭名）為他餞行。蔡子叔（Cai Zishu，人名）先到，坐在靠近道林的位置。恰好起身謝客，萬（Wan，人名）趕緊跑到他的位置上。蔡子叔回來，連同坐墊一起把萬扔到地上。萬說：『差點傷了我的臉。』蔡子叔說：『我當初就沒為你這張臉考慮。』當時人們對他的仰慕就是這樣。晚年居住在山陰（Shanyin，地名），講《維摩經》（Vimalakirti Sutra）。許詢（Xu Xun，人名）擔任都講。支遁通曉一個義理，大家都認為許詢不能難倒他。等到許詢設難，大家又認為支遁不能通達，於是賓主之間展開了辯論。
【English Translation】 English version: Śrāmaṇa (Śrāmaṇa, a mendicant ascetic). Let's begin with Zhu Qian (Zhu Qian, a personal name).
(24) The Dharma Master Zhi Dun (Zhi Dun, a personal name), styled Daolin (Daolin, style name), was close friends with Grand Tutor Xie An (Xie An, a personal name), and Wang Xizhi (Wang Xizhi, a personal name), the General of the Right Army. When Xie An was stationed in Wu Xing (Wu Xing, a place name), he wrote a letter to Zhi Dun, which roughly said: 'My longing for you accumulates daily, as urgent as looking up to the North Star. Knowing that you want to return to Shan County (Shan County, a place name) to govern yourself, I feel saddened by this. Life is as short as lodging somewhere temporarily. Since then, the elegant and pleasant things have almost all disappeared, and I am only worried all day long. I hope you can come once, so that we can talk and relax. One day apart feels like a thousand years.' When Zhu Qian resigned from his position, the imperial court issued an edict for Zhi Dun to continue lecturing on the Dharma in the palace. At that time, famous scholars Yin Hao (Yin Hao, a personal name), Qie Chao (Qie Chao, a personal name), Sun Chuo (Sun Chuo, a personal name), Bai Yanbiao (Bai Yanbiao, a personal name), Wang Jingren (Wang Jingren, a personal name), Wang Hechong (Wang Hechong, a personal name), Wang Tanzhi (Wang Tanzhi, a personal name), and Yuan Yanbo (Yuan Yanbo, a personal name) all became his friends beyond the mundane world. Liu Xi (Liu Xi, a personal name), who wanted to see his demeanor, visited him at the White Horse Temple (White Horse Temple, temple name). Liu Xi discussed Zhuang Zhou (Zhuang Zhou, a personal name), believing that following one's nature is freedom and ease. Zhi Dun said: 'That is not so. Jie (Jie, a personal name) and Zhi (Zhi, a personal name) take cruelty and tyranny as their nature, are they also free and at ease?' Therefore, he annotated the 'Free and Easy Wandering' chapter, and scholars respected him. Wang Meng (Wang Meng, a personal name) once exhausted his thoughts to write several hundred words, and visited Zhi Dun, saying: 'It has been a long time since I parted with you, but you have not made any progress.' Wang Meng blushed with shame and said: 'What is the meaning of the King of the Crimson Bowl (Jiangbo, a bowl used by monks)?' Qie Chao once asked Grand Tutor Xie: 'How does Zhi Dun's discussion compare to Ji Zhongsan (Ji Zhongsan, a personal name, i.e., Ji Kang)?' Grand Tutor Xie said: 'Ji Kang can only achieve half of his level with great effort.' He also asked: 'How does he compare to Yin Hao?' Grand Tutor Xie said: 'In terms of debate, they can probably compete, but Yin Hao is inferior in terms of outstanding origins.' Qie Chao later wrote to relatives and friends, saying: 'Master Lin (referring to Zhi Dun) is connected to divine principles, and his profound understanding is unique. For hundreds of years, he has promoted the great Dharma, so that the truth is not cut off, and he is the only one who can do this.' In the second year of Taihe (Taihe, era name), Emperor Haixi (Emperor Haixi, a personal name) was on the throne. Zhi Dun submitted a memorial to resign and return to the mountains. The imperial court issued an edict to provide assistance and urge him to set off. The officials held a farewell banquet for him at the Zheng Lu Pavilion (Zheng Lu Pavilion, pavilion name). Cai Zishu (Cai Zishu, a personal name) arrived first and sat near Daolin. Just as he got up to thank the guests, Wan (Wan, a personal name) quickly ran to his seat. Cai Zishu returned and threw Wan to the ground along with the cushion. Wan said: 'I almost hurt my face.' Cai Zishu said: 'I didn't consider your face at all.' That's how much people admired him at that time. In his later years, he lived in Shanyin (Shanyin, a place name) and lectured on the Vimalakirti Sutra (Vimalakirti Sutra). Xu Xun (Xu Xun, a personal name) served as the chief lecturer. Zhi Dun understood a principle, and everyone thought that Xu Xun could not stump him. When Xu Xun set a difficult question, everyone thought that Zhi Dun could not understand it, so a debate unfolded between the host and the guest.
相尋無窮。聽者多言。自得遁旨。詰之輒失。著即色游玄聖不辯知等論。有遺其馬者。畜之曰。吾愛其神駿耳。有遺其鶴者。縱之曰。沖天之物豈耳目玩哉。君子多其達。及卒戴逵過其塔嘆曰。德音未遠而拱木已繁。計神理綿綿不與氣運俱盡也。
(二十五) 郗超字嘉賓。少有曠世之度。談論義理精微。標誌慕佛加好行檀。大將軍桓溫闢為參軍。時王珣同府。珣為主簿。超美髯。珣身短小。府中語曰。髯參軍短主簿。能令公喜。能令公怒。謝安王坦之詣溫府。溫先令超臥帳中。聽其論事。俄風動帳開。安笑曰。郄生可謂入幕之賓矣。超喜隱遁。聞拂衣者。必為起屋具器用遺之。支道林每謂。其造微之功足參正始。甚重之。又與汰法師厚善。嘗約先歿者。凡幽冥報應當以相報。俄而汰卒。一夕見夢曰。向與君約報應之事。今皆不虛。愿君無忘修德。以升濟神明。超由是循道彌篤云。
(二十六 乙丑) 秦改建元。
(丙寅) 廢帝奕(字延齡。哀之母弟。后大司馬桓溫。廢為海西公。十月卒于吳。壽三十五)。
改太和在治五年。
(丁卯) 大教東被三百年矣。
(二十七) 釋道安者姓衛。常山扶柳人。圖澄之門學。家世英儒。早失覆蔭。為表兄所養。早年讀書一覽無忘
【現代漢語翻譯】 現代漢語譯本： 相互追尋沒有窮盡。聽的人多有議論，自以為領悟了精妙的旨意，但仔細追問卻往往不能自圓其說。他們著書立說，沉溺於『色』（Rupa，物質）的玄妙，聖人也難以分辨理解等等的論調。有人遺失了他的馬，（戴逵）收留並飼養它，說：『我喜愛它的神采和駿逸。』有人遺失了他的鶴，（戴逵）放飛它，說：『能夠衝上雲霄的生物，哪裡是供耳目玩賞的呢？』君子讚賞他的通達。等到戴逵去世后，戴颙路過他的墓塔，嘆息道：『美好的德行和言論還沒有遠去，而墳墓上的樹木已經繁茂了。』想來他的精神和哲理是綿延不絕的，不會隨著生命的消逝而終結。 郗超，字嘉賓，年少時就有曠世的器度，談論義理精微深奧，推崇佛法，喜歡行佈施。大將軍桓溫徵召他為參軍。當時王珣也在同一府署，擔任主簿。郗超有美麗的鬍鬚，王珣身材矮小。府中的人說：『髯參軍和短主簿，能讓桓溫高興，也能讓桓溫發怒。』謝安和王坦之拜訪桓溫的府邸，桓溫事先讓郗超躺在帳中，聽他們議論事情。不久，風吹動帳幔打開，謝安笑著說：『郗超可以稱得上是入幕之賓了。』郗超喜歡隱居遁世，聽說有辭官隱退的人，必定為他建造房屋，置辦器物用具贈送給他。支道林常常說，郗超探究精微的功力足以與正始之音相媲美，非常看重他。他又與汰法師關係深厚，曾經約定先去世的人，凡是在幽冥之中的報應，應當互相告知。不久，汰法師去世。一天晚上，（郗超）夢見汰法師說：『先前與你約定的報應之事，如今都真實不虛。希望你不要忘記修養德行，以提升神明境界。』郗超因此更加遵循正道。 （二十六 乙丑）前秦改年號為建元。 （丙寅）廢黜皇帝司馬奕（字延齡，哀帝的弟弟，後來大司馬桓溫，將他廢為海西公，十月在吳地去世，享年三十五歲）。 改太和為年號，在位五年。 （丁卯）佛教傳入中國已經三百年了。 釋道安，俗姓衛，常山扶柳人，是佛圖澄的弟子。家世世代代都是飽學之士，早年喪失父母的庇護，由表兄撫養。早年讀書，一覽無遺。
【English Translation】 English version: Mutual searching is endless. Listeners often have much to say, presuming to have grasped the subtle meaning, but upon closer questioning, they often fail to justify their claims. They write books and establish doctrines, indulging in the mysteries of 'Rupa' (matter), which even sages find difficult to discern and understand. Someone lost his horse, (Dai Kui) took it in and fed it, saying, 'I love its spirit and magnificence.' Someone lost his crane, (Dai Kui) released it, saying, 'A creature that can soar into the sky, how can it be for mere visual and auditory amusement?' Gentlemen admired his understanding. When Dai Kui passed away, Dai Yong passed by his tomb tower and sighed, 'The beautiful virtues and words have not yet faded, but the trees on the grave have already grown lush.' It is thought that his spirit and philosophy are continuous and will not end with the passing of life. Xi Chao, styled Jia Bin, had extraordinary talent from a young age, discussed profound principles with subtlety, admired Buddhism, and liked to practice charity. General Huan Wen recruited him as a staff officer. At that time, Wang Xun was also in the same office, serving as a clerk. Xi Chao had a beautiful beard, and Wang Xun was short in stature. People in the office said, 'The bearded staff officer and the short clerk can make Huan Wen happy and can also make Huan Wen angry.' Xie An and Wang Tan Zhi visited Huan Wen's residence. Huan Wen had Xi Chao lie in a tent beforehand to listen to their discussions. Soon, the wind blew open the tent curtain, and Xie An smiled and said, 'Xi Chao can be called a guest behind the curtain.' Xi Chao liked to live in seclusion, and whenever he heard of someone resigning from office and retiring, he would build a house for him and provide him with utensils and equipment as gifts. Zhi Daolin often said that Xi Chao's ability to explore the subtle was comparable to the sound of Zhengshi, and he valued him very much. He also had a close relationship with Dharma Master Tai, and they once agreed that whoever died first should inform the other of the retribution in the underworld. Soon, Dharma Master Tai passed away. One night, (Xi Chao) dreamed that Dharma Master Tai said, 'The matter of retribution that I agreed with you before is now all true. I hope you will not forget to cultivate virtue in order to elevate the realm of the divine.' Xi Chao therefore followed the right path even more diligently. (26th Year of Yichou) The Qin Dynasty changed the era name to Jian Yuan. (Year of Bingyin) Emperor Sima Yi (styled Yanling, Emperor Ai's younger brother, later Grand Marshal Huan Wen, demoted him to Duke of Haixi, and he died in Wu in October at the age of thirty-five) was deposed. Changed Taihe to the era name, reigning for five years. (Year of Dingmao) Buddhism has been introduced to China for three hundred years. The monk Dao'an, whose surname was Wei, was a native of Fuliu in Changshan and a disciple of Fotucheng. His family had been scholars for generations. He lost his parents' protection early in life and was raised by his cousin. He read books at an early age and remembered everything he saw.
。十一出家而能日記萬言。終為緇林奇表。寧康初。安於襄陽檀溪寺。建浮圖鑄銅像。能起自行。至方山而止。光明燭天傾都瞻拜。歡呼動山谷。秦主符堅送外國金飾倚像金縷結珠彌勒等。安每講設以作證。一夕像光照室。視之頂有舍利焉。習鑿齒襄陽高士。先以書通好。乃詣安自稱曰。習鑿齒。安曰。彌天釋道安。相得歡甚。即以書抵謝東山。稱安蓋非常勝士。恨公不一見耳。孝武帝聞安名。詔曰。法師以道德照臨天人。使大法流行。為蒼生依賴。宜日食王公祿。所司以時資給。安固辭不受。未幾符堅攻陷襄陽。得安而喜。謂左右曰。吾以十萬師取襄陽。得一人半耳。左右問為誰。曰安公一人。習鑿齒半人也。安入關。沙門萬數皆隨師姓而名。安曰。師莫如佛世也。應沙門宜以釋為氏。及增一阿含經至乃云。四河入海無復異名。四姓出家同稱釋氏。遂與符合焉。世益重之。又藍田得古鼎。容二十有七斛。腹有篆文。朝無識之者。有以問安。安曰。魯襄公所鑄也。由是符堅敕三館學士有所疑皆師于安。國人語曰。學不師安義不禁難。時符氏東極滄海。西並龜茲。南包襄陽。北盡沙漠。唯建康未服。堅雅意欲取而有之。群臣諫不從。太尉符融者叩頭請安。為蒼生一言。安諾。及堅出東苑。命安升輦同載。僕射權翼進曰。
【現代漢語翻譯】 他十一歲出家，就能每天記住一萬字，最終成為僧侶中的傑出人物。寧康初年，安住在襄陽的檀溪寺，建造佛塔，鑄造銅像，銅像能夠自己行走，一直走到方山才停下。光明照亮天空，全城的人都瞻仰膜拜，歡呼聲震動山谷。前秦的君主符堅送來外國的金飾倚像、金縷結珠彌勒像等，道安每次講經說法都用這些來作證。一天晚上，佛像的光芒照亮了整個房間，仔細一看，佛像的頭頂上有舍利子。習鑿齒（Xi Zaochi，人名，襄陽的名士）先前寫信與道安交好，於是親自拜訪道安，自稱是習鑿齒。道安說：『我是彌天釋道安。』兩人相處非常愉快。習鑿齒隨即寫信給謝安（Xie An，人名，東晉名士，時任要職），稱讚道安是非常傑出的高僧，遺憾謝安不能見他一面。孝武帝（Xiaowu Emperor，皇帝謚號）聽說了道安的名聲，下詔說：『法師以道德照耀著天人和世人，使佛法廣為流傳，是百姓的依靠，應該每天享受王公的俸祿，有關部門按時供給。』道安堅決推辭不接受。不久，符堅攻陷襄陽，得到道安后非常高興，對左右的人說：『我用十萬大軍攻取襄陽，得到了一人半。』左右的人問是誰，符堅說：『是道安一人，習鑿齒半人。』道安進入關中后，數萬沙門都跟隨道安的姓氏而改名。道安說：『傚法老師沒有比佛陀時代更好的了，出家的沙門應該以釋為姓。』等到《增一阿含經》（Ekottara Agama Sutra，佛教經典）傳到后，經中說：『四條河流匯入大海，不再有不同的名稱；四個姓氏的人出家，都稱為釋氏。』這與道安的想法相符合。世人更加敬重他。後來在藍田得到一個古鼎，容量有二十七斛，鼎的腹部有篆文，朝廷中沒有人認識。有人拿去問道安，道安說：『這是魯襄公（Duke Xiang of Lu，人名，春秋時期魯國國君）鑄造的。』因此，符堅敕令三館的學士，凡是有疑問都向道安請教。國人說：『學習不以道安為師，義理就難以解決。』當時符氏的勢力東到滄海，西到龜茲（Kuizi，古國名），南包襄陽，北到沙漠，只有建康（Jiankang，地名，東晉首都）沒有臣服。符堅一直想攻取建康。群臣勸諫，符堅不聽從。太尉符融（Fu Rong，人名）叩頭請求道安為百姓說一句話。道安答應了。等到符堅出東苑，命令道安上車與他同乘，僕射權翼（Quan Yi，人名）進諫說：
【English Translation】 At the age of eleven, he renounced the world and could memorize ten thousand words a day, eventually becoming an outstanding figure in the monastic community. In the early years of the Ningkang era, he resided at Tanxi Temple in Xiangyang, where he built a pagoda and cast bronze statues. The statues could walk on their own, stopping only at Fangshan. The light illuminated the sky, and the entire city looked up in reverence, with cheers shaking the valleys. Fu Jian (Fu Jian, name of a person, ruler of the Former Qin dynasty), the ruler of the Former Qin, sent foreign gold-decorated reclining statues, gold-threaded beaded Maitreya statues, etc., which Dao An used as evidence in his sermons. One night, the light from the statue illuminated the entire room. Upon closer inspection, there were sarira (sarira, Buddhist relics) on the top of the statue's head. Xi Zaochi (Xi Zaochi, name of a person, a renowned scholar from Xiangyang) had previously corresponded with Dao An and then visited him in person, introducing himself as Xi Zaochi. Dao An said, 'I am Mitian Shi Dao An.' They got along very well. Xi Zaochi then wrote to Xie An (Xie An, name of a person, a famous scholar of the Eastern Jin dynasty, holding important positions at the time), praising Dao An as an exceptionally outstanding monk, regretting that Xie An could not meet him in person. Emperor Xiaowu (Xiaowu Emperor, posthumous title of an emperor) heard of Dao An's reputation and issued an edict saying, 'The Dharma Master illuminates gods and humans with his virtue, enabling the widespread propagation of the Dharma and serving as a reliance for the people. He should receive the salary of a prince daily, and the relevant departments should provide it on time.' Dao An firmly declined to accept it. Not long after, Fu Jian captured Xiangyang and was delighted to obtain Dao An, saying to those around him, 'I conquered Xiangyang with an army of one hundred thousand, and I obtained one and a half people.' Those around him asked who they were, and Fu Jian said, 'Dao An is one person, and Xi Zaochi is half a person.' After Dao An entered Guanzhong, tens of thousands of monks followed Dao An's surname and changed their names. Dao An said, 'There is no better model for a teacher than the Buddha's era. Monks who have renounced the world should take Shi as their surname.' When the Ekottara Agama Sutra (Ekottara Agama Sutra, a Buddhist scripture) arrived, it said, 'Four rivers flow into the sea and no longer have different names; people from four castes who renounce the world are all called Shishi.' This coincided with Dao An's idea. The world respected him even more. Later, an ancient cauldron was found in Lantian, with a capacity of twenty-seven hu (hu, a unit of volume), and there were seal characters on the belly of the cauldron, but no one in the court recognized them. Someone took it to ask Dao An, and Dao An said, 'This was cast by Duke Xiang of Lu (Duke Xiang of Lu, name of a person, a ruler of the State of Lu during the Spring and Autumn period).' Therefore, Fu Jian ordered the scholars of the three academies to consult Dao An whenever they had doubts. The people of the country said, 'If learning does not take Dao An as a teacher, the meaning will be difficult to resolve.' At that time, Fu Jian's power extended east to the Canghai Sea, west to Kuizi (Kuizi, name of an ancient kingdom), south to Xiangyang, and north to the desert, with only Jiankang (Jiankang, name of a place, the capital of the Eastern Jin dynasty) not yet subdued. Fu Jian always wanted to conquer Jiankang. The ministers advised him, but Fu Jian did not listen. Grand Commandant Fu Rong (Fu Rong, name of a person) kowtowed and begged Dao An to say a word for the people. Dao An agreed. When Fu Jian went out to the Eastern Garden, he ordered Dao An to get into the carriage and ride with him. The attendant Quan Yi (Quan Yi, name of a person) advised, '
臣聞天子法駕侍中陪乘。道安毀形寧可參廁。堅怒曰。安公道德可尊。朕以天下易輿輦之榮。未稱其德。即詔翼扶安登輦。於是翼跪而掖之。堅顧謂安曰。朕將與公南遊吳越。整六師以巡狩。登會稽以觀滄海。不亦樂乎。對曰。陛下應天御世。富有八州居中而制四海。宜棲神無為與堯舜比隆。今欲以百萬之師求厥田下下之土。東南地區勢卑氣厲。昔舜禹游而不返。始皇適而不歸。以貧道觀之。未見其可。平陽公懿戚石越重臣。皆憂國至深。其論可聽。堅曰。非區域不廣也。朕欲簡天心明大運所在耳。順時巡狩。且有格言儻如高論。則帝王無省方之文乎。安曰。必欲往。宜駐蹕洛陽枕戈畜銳傳檄江南。如其不服伐之未晚。堅不納。太元七年堅自將步騎。百萬次壽春。為晉徐州刺史謝玄所敗。單騎遁還。安每疏經義必求聖證。一日感龐眉尊者降。安出所制似之。尊者欽嘆以為盡契佛心。仍許以密助弘通。安識其為賓頭盧也。因設日供祀之。今供賓頭自安而始。門弟子通其業者數十人。知名於世有法遇者。傳教長沙。門徒數百。有私飲者。遇縱而不舉。安兼知之。即封荊以寄。遇抱荊而泣曰。董眾無狀而遠遺師憂。於是俯伏躬受其譴。太元十四年正月晦日。安命其徒具浴。忽見異僧出入隙中。安以生處問之。僧指西北即云開
【現代漢語翻譯】 現代漢語譯本： 我聽說天子出行時，侍中陪同乘坐法駕。道安（釋道安，312-385，東晉時期著名佛教學者）已經剃度出家，怎麼能混雜在其中呢？苻堅（前秦皇帝，338-385）生氣地說：『安公的道德值得尊敬，我用整個天下交換他乘坐車輦的榮幸，還不足以表達對他的敬意。』 隨即命令侍從攙扶道安登上車輦。於是侍從跪著扶他上去。苻堅回頭對道安說：『我打算和您一起南遊吳越，整頓軍隊進行巡狩，登上會稽山觀看滄海，不也很快樂嗎？』 道安回答說：『陛下您順應天命治理天下，擁有八州之地，居於中央而控制四海，應該修養身心，傚法堯舜的無為而治。現在卻想用百萬大軍去徵求那低下的土地，東南地區地勢低窪，氣候惡劣。過去舜和禹南遊都沒有返回，秦始皇前往也沒有回來。依貧道看來，這件事不可行。』 平陽公苻懿、戚公石越等重臣，都憂國憂民，他們的意見可以聽取。苻堅說：『不是因為區域不夠廣闊，我只是想了解天意，明白大運的所在。順應時勢進行巡狩，而且有格言說，難道像他們說的那樣，帝王就沒有巡視四方的說法嗎？』 道安說：『如果一定要去，應該駐紮在洛陽，枕著兵器，積蓄力量，傳檄給江南，如果他們不服從，再討伐也不晚。』 苻堅沒有聽從。太元七年（382年），苻堅親自率領步兵和騎兵一百萬，駐紮在壽春，被晉朝徐州刺史謝玄打敗，獨自騎馬逃了回去。 道安每次疏解經義，必定尋求聖人的佐證。有一天，他感到有位眉毛很長的尊者降臨。道安拿出自己所作的經義，尊者讚歎說完全符合佛心。並答應暗中幫助他弘揚佛法。道安認出他是賓頭盧尊者（佛陀的十六羅漢之一）。於是設定每日的供養來祭祀他。現在供養賓頭盧的習俗就是從道安開始的。門下弟子通曉他學業的有數十人，其中聞名於世的有法遇，在長沙傳教，門徒有數百人。有人私自飲酒，法遇放縱而不制止。道安全都知道，就封了一罈酒寄給他。法遇抱著酒罈哭著說：『弟子愚昧無知，讓師父您擔憂了。』 於是俯伏在地，接受責罰。太元十四年（389年）正月最後一天，道安命令他的弟子們準備沐浴。忽然看見有奇異的僧人出入于縫隙之中。道安詢問他要去哪裡，僧人指向西北方，隨即消失了。
【English Translation】 English version: I have heard that when the Son of Heaven travels, the Shizhong (a court official) accompanies him in the imperial carriage. Dao'an (Shi Dao'an, 312-385, a famous Buddhist scholar in the Eastern Jin Dynasty) has already shaved his head and left home; how can he be mixed in with them? Fu Jian (Emperor of the Former Qin Dynasty, 338-385) said angrily, 'Master An's morality is worthy of respect. I exchange the honor of riding in the carriage with the whole world, which is not enough to express my respect for him.' Then he ordered the attendants to help Dao'an into the carriage. So the attendants knelt down and helped him up. Fu Jian turned to Dao'an and said, 'I plan to travel south with you to Wu and Yue, to reorganize the army for a hunting tour, to climb Mount Kuaiji and watch the Canghai (East Sea), wouldn't that be fun?' Dao'an replied, 'Your Majesty, you govern the world in accordance with the mandate of heaven, possess the land of eight states, and control the four seas from the center. You should cultivate your mind and body and emulate the inaction of Yao and Shun. Now you want to use a million troops to seek that humble land. The southeastern region is low-lying and has a harsh climate. In the past, Shun and Yu traveled south and did not return, and Qin Shi Huang went there and did not come back. In my humble opinion, this is not feasible.' Heavy ministers such as Duke Pingyang Fu Yi and Duke Qi Shi Yue were deeply concerned about the country and the people, and their opinions should be listened to. Fu Jian said, 'It's not because the area is not vast enough, I just want to understand the will of heaven and understand where the great fortune lies. Hunting tours are in accordance with the times, and there is a saying that emperors do not have the saying of inspecting the Quartet?' Dao'an said, 'If you must go, you should be stationed in Luoyang, sleep on your weapons, accumulate strength, and send a message to Jiangnan. If they do not obey, it will not be too late to conquer them.' Fu Jian did not listen. In the seventh year of Taiyuan (382), Fu Jian personally led an army of one million infantry and cavalry to station in Shouchun, but was defeated by Xie Xuan, the governor of Xuzhou in the Jin Dynasty, and fled back alone on horseback. Every time Dao'an explained the meaning of the scriptures, he would seek the testimony of the saints. One day, he felt that a venerable person with long eyebrows had descended. Dao'an took out the scriptures he had written, and the venerable person praised him for being completely in line with the Buddha's heart. And he promised to secretly help him promote Buddhism. Dao'an recognized him as Venerable Pindola (one of the sixteen Arhats of the Buddha). So he set up daily offerings to worship him. Now the custom of offering to Pindola started from Dao'an. There were dozens of disciples who were proficient in his studies, among whom Fa Yu was famous in the world. He taught in Changsha, and had hundreds of disciples. Someone drank alcohol privately, and Fa Yu indulged him without stopping him. Dao'an knew all about it, so he sealed a jar of wine and sent it to him. Fa Yu hugged the wine jar and cried, 'This disciple is ignorant and makes the master worry.' So he prostrated himself on the ground and accepted the punishment. On the last day of the first month of the fourteenth year of Taiyuan (389), Dao'an ordered his disciples to prepare for bathing. Suddenly, he saw a strange monk entering and leaving through the cracks. Dao'an asked him where he was going, and the monk pointed to the northwest and disappeared.
見樓閣如幼出。曰彼兜率天也。是夕有敷百小兒。皆就浴而去。識者以為應真之侶也。二月八日跏趺而逝。安貌侻而姿黑。博學善詞章。諺曰。漆道人驚四鄰。左臂有肉方寸許隆起如印。時號印手菩薩。著僧尼軌範及法門清式二十四條。世遵行之。
論曰。法源濫觸之初。由佛圖澄而得安。由安而得遠公。是三大士化儀軌則。或無以異。至於出處操尚。若相戾者何哉。大抵晉室渡江自明帝之後。當代時君雖無可稱者。然而朝廷紀綱法度未始或虧。當是之際。故遠公得以遂其高。天子臨潯陽而詔不出山。若澄安二公。失身偏霸之朝。萬一不區區俯仰曲徇其情。彼季龍符堅其肯容之高臥山林。而不為之屈耶。此古所謂易地皆然。三大士有之矣。孟軻氏稱伯夷伊尹柳下惠。皆曰聖人者。良以其道通方而善趨時也。世謂澄安之操不逮遠公。吾弗信矣。
(二十八) 孫綽字興公。父楚有重望。綽博學美文辭。與高陽許詢俱有高尚之志。初隱稽山放情山水。作遂初賦。以見志。友道林問綽曰。君何如許。答曰。高情遠志弟子早已伏膺。然一詠一吟。許將生面。嘗作天臺賦。示友人范榮期曰。卿試以擲地當作金聲。榮期曰。恐此金聲非中宮商。然每至佳句。輒云。應是我輩語。于吾道多有論撰。具見弘明等集。年五十
【現代漢語翻譯】 現代漢語譯本： （他）所見的樓閣就像剛出現一樣。（有人）說那是兜率天（Tusita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）。那天晚上有幾百個小孩，都去洗澡離開了。有見識的人認為他們是應真（Arhat，阿羅漢的另一種說法，指斷盡煩惱，證得解脫的聖者）的同伴。二月八日結跏趺坐而逝。安（指某位僧人，具體指代需要根據上下文確定）相貌不凡而膚色黝黑，博學善於寫作。俗話說：『漆道人驚動四鄰』。左臂有一塊約一寸見方的肉隆起，像印章一樣。當時號稱『印手菩薩』。著有《僧尼軌範》及《法門清式》二十四條，世人遵照執行。
評論說：佛法源頭氾濫之初，由佛圖澄（Fotudeng，一位來自西域的著名僧人）而得到安（指某位僧人），由安而得到遠公（指慧遠大師，東晉時期著名僧人）。這三位大德的教化儀軌和法則，或許沒有什麼不同。至於他們的出仕和隱退，以及所秉持的節操，如果有所牴觸又是為什麼呢？大概晉朝渡江之後，自從明帝之後，當代的君主雖然沒有什麼值得稱道的，然而朝廷的綱紀法度並沒有因此而廢弛。正當這個時候，所以遠公（慧遠大師）能夠實現他的高尚志向，天子在潯陽（地名）下詔而他也不出山。如果像佛圖澄和安（指某位僧人）這兩位大師，身處偏安一隅的朝代，萬一不委曲求全地順應他們的心意，那些季龍（指石季龍，即後趙的建立者石勒）和符堅（指前秦的皇帝苻堅）又怎麼會容忍他們高臥山林，而不強迫他們屈服呢？這就是古人所說的『易地皆然』。這三位大德都做到了這一點。孟軻（孟子）稱讚伯夷、伊尹、柳下惠，都說他們是聖人，是因為他們的道能夠通達四方而且善於順應時勢。世人說澄（指佛圖澄）和安（指某位僧人）的節操不如遠公（慧遠大師），我不相信。
孫綽（Sun Chuo）字興公，他的父親孫楚（Sun Chu）有很高的聲望。孫綽博學而且文辭優美，與高陽的許詢（Xu Xun）都懷有高尚的志向。起初隱居在稽山（Mount Ji）放縱于山水之間，作《遂初賦》來表達自己的志向。他的朋友道林（Daolin，指支遁，東晉僧人）問孫綽說：『你和許詢相比怎麼樣？』孫綽回答說：『高尚的情操和遠大的志向，我早已心悅誠服。然而一詠一吟，許詢將更有新的面貌。』曾經作《天臺賦》，給他的朋友范榮期（Fan Rongqi）看，說：『你試著把它擲在地上，當作金石之聲。』范榮期說：『恐怕這金石之聲不是中宮商（指音律不和諧）。』然而每到佳句，就說：『這應該是我輩說的話。』對於佛道有很多論述和撰寫，都可以在《弘明集》等書中看到。年五十。
【English Translation】 English version: The pavilions he saw appeared as if newly emerged. Someone said, 'That is the Tusita Heaven (Tusita Heaven, one of the six heavens of the desire realm in Buddhism, where Bodhisattva Maitreya resides).' That evening, hundreds of children went to bathe and departed. Those with knowledge believed they were companions of Arhats (Arhat, another term for Arhat, referring to a saint who has eradicated all afflictions and attained liberation). On the eighth day of the second month, he passed away in the lotus position. An (referring to a monk, specific reference needs context) had an extraordinary appearance and a dark complexion, was erudite, and skilled in writing. As the saying goes, 'The lacquer-coated monk startled the neighborhood.' On his left arm, there was a piece of flesh about an inch square that protruded like a seal. At the time, he was known as 'Bodhisattva with the Seal Hand.' He authored 'Monastic Rules for Monks and Nuns' and 'Twenty-four Articles of Pure Rules for the Dharma Gate,' which the world followed.
It is commented that: At the beginning of the widespread dissemination of the Dharma, it was obtained by An (referring to a monk) from Fotudeng (Fotudeng, a famous monk from the Western Regions), and by Yuan Gong (referring to Master Huiyuan, a famous monk of the Eastern Jin Dynasty) from An. The teachings, rituals, and rules of these three great masters may not have been different. As for their entering and withdrawing from officialdom, and the integrity they upheld, why would there be any conflict? Generally, after the Jin Dynasty crossed the river, since Emperor Ming, although the contemporary rulers were not worthy of praise, the laws and regulations of the court were not abolished. At this time, Yuan Gong (Master Huiyuan) was able to realize his lofty aspirations, and the emperor issued an edict in Xunyang (place name), but he did not leave the mountain. If these two masters, Fotudeng and An (referring to a monk), were in a dynasty in a corner, if they did not condescend to comply with their wishes, how could Shi Jilong (referring to Shi Jilong, the founder of Later Zhao) and Fu Jian (referring to Emperor Fu Jian of Former Qin) tolerate them sleeping in the mountains without forcing them to submit? This is what the ancients called 'the same in different circumstances.' These three great masters all achieved this. Mencius praised Boyi, Yi Yin, and Liu Xiahui, saying that they were all sages because their Dao could reach all directions and they were good at adapting to the times. The world says that the integrity of Cheng (referring to Fotudeng) and An (referring to a monk) is not as good as Yuan Gong (Master Huiyuan), I do not believe it.
Sun Chuo (Sun Chuo), courtesy name Xinggong, his father Sun Chu (Sun Chu) had a high reputation. Sun Chuo was erudite and had beautiful writing, and he and Xu Xun (Xu Xun) of Gaoyang both had lofty aspirations. At first, he lived in seclusion on Mount Ji (Mount Ji), indulging in the scenery, and wrote 'Fu on Expressing My Initial Aspirations' to express his aspirations. His friend Daolin (Daolin, referring to Zhi Dun, a monk of the Eastern Jin Dynasty) asked Sun Chuo, 'How do you compare to Xu Xun?' Sun Chuo replied, 'I have long admired his noble sentiments and lofty aspirations. However, in poetry and chanting, Xu Xun will have a new face.' He once wrote 'Fu on Mount Tiantai' and showed it to his friend Fan Rongqi (Fan Rongqi), saying, 'Try throwing it on the ground and treat it as the sound of metal and stone.' Fan Rongqi said, 'I am afraid that this sound of metal and stone is not in harmony with the central palace tone (referring to disharmony in music).' However, whenever he reached a good sentence, he would say, 'This should be what people like us say.' He has many discussions and writings on the Buddhist path, which can be found in the 'Hongming Collection' and other books. Age fifty.
八卒。史臣稱綽有匪躬之節。不徒文雅而已。
(二十九) 許詢字玄度。高陽人。魏中領軍允曾孫也。澡心學佛。甚為江左諸公卿仰慕。簡文帝高其風。每月白風恬。思清言妙理必造焉。至其亹亹。簡文不覺前席。達旦忘倦。帝謂親友曰。玄度才情故未易有。劉真長為時譚宗。而與結清言友。每謂人曰。吾不見玄度幾為輕薄令尹。又嘗曰。清風明月何嘗不思玄度。
(戊辰) ○王珣與弟珉舍宅為寺。今虎丘是也。
(庚午) ○符堅滅燕。
(三十) 晉司馬桓溫。末年奉法。有尼造之。溫敬而不倦。浴必移晷。訝而私覿。見尼揮刃自割。截支分臠。有頃尼出。溫以情問尼曰。君志若遂形當如之。時溫方謀問鼎。聞此悵然乃止。尼遂辭不測所之(出感通錄)。
(三十一 辛未) 簡文帝昱(字道萬。元之少子。神識怡暢。無濟世之略。后崩于東堂。壽五十。葬高平陵)。
(三十二) 改咸安○是年慧星現。帝詔竺法曠禳之。曠曰。陛下當勤修德政以賽天譴。貧道當盡情。帝乃齋懺災遂滅。
佛祖歷代通載卷第六 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第七
嘉興路大中祥符禪寺住持華亭念常集
東晉
【現代漢語翻譯】 八卒。史臣稱讚他具有不顧個人安危的節操，不僅僅是文采風流而已。
（二十九）許詢（字玄度），高陽人，是魏中領軍允的曾孫。他潛心學佛，深受江左一帶的公卿們仰慕。簡文帝很器重他的風度，每月在風和日麗的時候，想到清談玄妙的道理，必定去拜訪他。等到他滔滔不絕地講述時，簡文帝會不知不覺地移近座位，直到天亮都忘了疲倦。簡文帝對親友說：『玄度的才情確實不容易得到。』劉真長是當時清談的領袖，卻與許詢結為清談之友，常常對人說：『我如果不見到玄度，幾乎就要成為輕薄的縣令了。』又曾經說：『清風明月，何時不在思念玄度呢？』
（戊辰）王珣與弟弟王珉捐獻住宅作為寺廟，就是現在的虎丘。
（庚午）符堅滅亡了燕國。
（三十）晉朝的司馬桓溫，晚年信奉佛法，有個尼姑去拜訪他，桓溫非常恭敬，從不厭倦。一次洗澡很久才出來，（尼姑）感到驚訝而私下窺視，看見尼姑揮刀自割，截斷肢體，分割肌肉。過了一會兒，尼姑出來了。桓溫用實情詢問尼姑說：『你的志向如果實現，形體應當如何？』當時桓溫正謀劃篡位，聽到這些話后悵然若失，於是停止了篡位的計劃。尼姑於是告辭，不知去了哪裡（出自《感通錄》）。
（三十一 辛未）簡文帝司馬昱（字道萬，是司馬元的幼子，神情愉悅舒暢，沒有匡濟世事的謀略，後來在東堂駕崩，享年五十歲，葬在高平陵）。
（三十二）改年號為咸安。這一年慧星出現，皇帝詔令竺法曠祈禳消除災禍。竺法曠說：『陛下應當勤勉地修養德行，用來酬謝上天的譴責，貧道應當竭盡全力。』皇帝於是齋戒懺悔，災禍就消滅了。
《佛祖歷代通載》卷第六 大正藏第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第七
嘉興路大中祥符禪寺住持華亭念常 輯
東晉
【English Translation】 Ba Zui (name of a person). The historian praised him for having integrity that disregarded personal safety, and not just for being refined and cultured.
(29) Xu Xun (許詢) (Zi (字): Xuandu (玄度)), was a native of Gaoyang (高陽). He was the great-grandson of Yun (允), the Central Army Commander of the Wei dynasty. He devoted himself to studying Buddhism and was greatly admired by the dukes and ministers of the Jiangzuo (江左) area. Emperor Jianwen (簡文帝) valued his demeanor. Every month, when the weather was calm and sunny, if he thought of profound and subtle principles of pure conversation (清言), he would definitely visit him. When he spoke eloquently, Emperor Jianwen would unconsciously move his seat closer, forgetting his weariness until dawn. The Emperor said to his relatives and friends, 'Xuandu's talent and temperament are indeed not easy to come by.' Liu Zhenchang (劉真長) was the leader of pure conversation at the time, but he became a friend of Xu Xun in pure conversation, and often said to people, 'If I don't see Xuandu, I would almost become a frivolous magistrate.' He also once said, 'When is it that I don't think of Xuandu when there is a clear breeze and bright moon?'
(Wuchen (戊辰)) Wang Xun (王珣) and his younger brother Wang Min (王珉) donated their residence to be a temple, which is now Tiger Hill (虎丘).
(Gengwu (庚午)) Fu Jian (符堅) destroyed the Yan (燕) state.
(30) Huan Wen (桓溫), the Sima (司馬) of the Jin (晉) dynasty, revered the Dharma in his later years. A nun visited him, and Huan Wen was very respectful and never tired of it. Once, he took a long time to bathe before coming out, and (the nun) was surprised and secretly peeked. She saw the nun wielding a knife and cutting herself, severing limbs and dividing flesh. After a while, the nun came out. Huan Wen asked the nun truthfully, 'If your aspiration is fulfilled, what should your form be like?' At that time, Huan Wen was planning to usurp the throne. After hearing these words, he was disappointed and stopped his plan to usurp the throne. The nun then left, and no one knew where she went (from 'Records of 感通').
(31 Xinwei (辛未)) Emperor Jianwen (簡文帝) Sima Yu (司馬昱) (Zi (字): Daowan (道萬), was the youngest son of Sima Yuan (司馬元). He had a pleasant and cheerful demeanor, but no strategy to save the world. He later died in the East Hall (東堂), at the age of fifty, and was buried in Gaoping Mausoleum (高平陵)).
(32) The era name was changed to Xian'an (咸安). In this year, a comet appeared. The Emperor ordered Zhu Fakuang (竺法曠) to pray for its removal. Zhu Fakuang said, 'Your Majesty should diligently cultivate virtue to repay Heaven's condemnation, and this poor monk should do his best.' The Emperor then fasted and repented, and the disaster was extinguished.
Chronicle of the Buddha Ancestors Through the Ages, Volume 6 Taisho Tripitaka Volume 49 No. 2036 Chronicle of the Buddha Ancestors Through the Ages
Chronicle of the Buddha Ancestors Through the Ages, Volume 7
Compiled by Nianchang (念常) of Huating (華亭), Abbot of the Great Xiangfu Chan Temple (大中祥符禪寺) in Jiaxing Road (嘉興路)
Eastern Jin (東晉)
(癸酉) 孝武帝曜。改寧康(字昌明。簡文第三子。十歲即位。崇德太后臨朝。二月桓溫擁兵來朝。有不臣之志。三月疾還姑孰。七月卒。弟沖代領兵。盡忠王室。三十五崩清暑殿。葬隆平陵。治廿四年)。
(丙子) 改太元○栴檀瑞像是年到長安。住一十七年。
(癸未) 後秦姚萇(字景茂。南安赤亭羌人。其先有虞之裔。父弋仲。有二十四子。萇幼子也。初仕苻堅為陽武將軍。因南伐敗績而歸。遂縊苻堅而據長安僭立。八年改建興。壽六十四)。
西秦乞伏國仁(本西鮮卑人。其先自漢北出陰山。后降苻堅。署為南單于鎮勇士川。苻堅既敗國仁。自稱大單于王。后號西秦。據金城僭立。四年乙酉改建義)。
後涼呂光(字世明。洛陽氐人也。父婆婁。仕苻堅官至太尉。生光身長八尺四寸。目有重瞳。王猛見而異之。舉以為將。率兵七萬西征。降者四十餘國。至龜茲獲羅什。聞堅死據姑。俱臧稱涼州牧。立十年)。
後燕慕容垂(字道明。皝之弟。身長七尺五寸。垂手過膝。因懼誅奔秦。苻堅用之將使伐晉。既敗。遂據中山。改國號燕立十三年。壽七十一)。
(甲申) 苻丕(字永叔。堅之庶子。既聞堅卒。出鎮于鄴。據晉陽。立一年。改大安)。
後秦
【現代漢語翻譯】 現代漢語譯本 (癸酉) 孝武帝曜（字昌明，簡文帝第三子，十歲即位，崇德太后臨朝。二月，桓溫擁兵來朝，有不臣之心。三月，因病返回姑孰。七月去世。其弟桓沖代領兵，盡忠王室。三十五歲崩于清暑殿，葬于隆平陵，在位二十四年）。 (丙子) 改年號為太元。栴檀瑞像（旃檀木雕刻的佛像）是年到達長安，住了十七年。 (癸未) 後秦姚萇（字景茂，南安赤亭羌人。其先祖是有虞氏的後裔。父親姚弋仲，有二十四個兒子，姚萇是最小的兒子。起初在苻堅手下任陽武將軍，因南伐失敗而歸，於是縊殺苻堅而佔據長安，僭越稱帝。在位八年，改年號為建興，享年六十四歲）。 西秦乞伏國仁（本是西鮮卑人。其先祖從漢朝北部遷出陰山。後來歸降苻堅，被任命為南單于，鎮守勇士川。苻堅失敗后，乞伏國仁自稱大單于、王，后稱西秦，佔據金城，僭越稱帝。在位四年乙酉年，改年號為建義）。 後涼呂光（字世明，洛陽氐人。父親呂婆樓，在苻堅手下任官至太尉。呂光身高八尺四寸，眼睛有雙瞳。王猛見到他後覺得他很特別，推薦他為將領。率領七萬軍隊西征，降服了四十多個國家。到達龜茲時獲得了鳩摩羅什（佛教高僧）。聽到苻堅去世的訊息后，佔據姑臧，自稱涼州牧，在位十年）。 後燕慕容垂（字道明，慕容皝的弟弟。身高七尺五寸，雙手過膝。因為害怕被誅殺而投奔前秦。苻堅任用他為將領，派他攻打東晉。失敗后，於是佔據中山，改國號為燕，在位十三年，享年七十一歲）。 (甲申) 苻丕（字永叔，苻堅的庶子。聽到苻堅去世的訊息后，出鎮鄴城，佔據晉陽，在位一年，改年號為大安）。 後秦
【English Translation】 English version (Guiyou year) Emperor Xiaowu Yao (named Changming, the third son of Emperor Jianwen, ascended the throne at the age of ten, with Empress Dowager Chongde holding court. In the second month, Huan Wen led troops to the court, harboring rebellious intentions. In the third month, he returned to Gushu due to illness. He passed away in the seventh month. His younger brother Huan Chong took over the command of the troops, remaining loyal to the royal family. He died at the age of thirty-five in the Qingshu Hall and was buried in the Longping Mausoleum, reigning for twenty-four years). (Bingzi year) The reign title was changed to Taiyuan. The Sandalwood Image (a Buddha statue carved from sandalwood) arrived in Chang'an this year and resided there for seventeen years. (Guiwei year) Yao Chang of Later Qin (named Jingmao, a Qiang person from Chiting, Nan'an. His ancestors were descendants of the Youyu clan. His father was Yao Yizhong, who had twenty-four sons, with Yao Chang being the youngest. Initially, he served under Fu Jian as General Yangwu, but returned after a failed southern expedition. He then strangled Fu Jian and seized Chang'an, presumptuously declaring himself emperor. He reigned for eight years, changed the reign title to Jianxing, and lived to the age of sixty-four). Qifu Guoren of Western Qin (originally a Western Xianbei person. His ancestors moved out of Yinshan from northern Han. Later, he surrendered to Fu Jian and was appointed as Southern Chanyu, garrisoning Yongshichuan. After Fu Jian's defeat, Qifu Guoren proclaimed himself Grand Chanyu and King, later calling his state Western Qin, seizing Jincheng and presumptuously declaring himself emperor. In the Yiyou year of his fourth year of reign, he changed the reign title to Jianyi). Lü Guang of Later Liang (named Shiming, a Di person from Luoyang. His father, Lü Polou, served under Fu Jian as Grand Commandant. Lü Guang was eight feet four inches tall and had double pupils in his eyes. Wang Meng saw him and considered him extraordinary, recommending him as a general. He led an army of 70,000 on a western expedition, subduing over forty states. Upon reaching Qiuci, he obtained Kumarajiva (a Buddhist monk). After hearing of Fu Jian's death, he seized Guzang and proclaimed himself Governor of Liangzhou, reigning for ten years). Murong Chui of Later Yan (named Daoming, the younger brother of Murong Huang. He was seven feet five inches tall, with hands that reached past his knees. Fearing execution, he fled to Former Qin. Fu Jian employed him as a general, sending him to attack Eastern Jin. After his defeat, he seized Zhongshan, changed the state title to Yan, reigned for thirteen years, and lived to the age of seventy-one). (Jiashen year) Fu Pi (named Yongshu, a son of Fu Jian born to a concubine. After hearing of Fu Jian's death, he garrisoned Yecheng and seized Jinyang, reigning for one year and changing the reign title to Da'an). Later Qin
改白雀。
(二) 太元九年。法師惠遠以秦亂來歸於晉。遠出雁門賈氏。少為儒生。博極群書。尤邃周易莊老。嘗與弟惠持造安法師席下。聞出世法而悅之。嘆曰。九流特秕糠耳。遂出家。安門徒數千。遠居第一座。及關中擾亂。安散其徒。皆諄諄規誨而遣之。遠別獨不與一言。遠怪問。安曰。若汝吾何言哉。遂自荊州將之羅浮。抵潯陽見匡山。愛之廬于山陰。大守桓伊為創精舍。一昔風雷拔樹鼓沙石。蕩平基致木于土。時以為神運焉。初太尉陶侃鎮廣州。有漁于海。得文殊像。送寒溪寺。寺嘗經火而像屋無恙。其後侃鎮武昌。使人迎之。十輩不能舉。既而叢力致之舟。舟輒沒。遂失其像。時謠曰。侃唯劍雄。像以神標。可以誠致。難以力招。及遠創寺。心祈之。於是像冷然自至。時晉室微而天下奇才多隱居不仕。若彭城劉遺民豫章雷次宗雁門周續之新蔡畢穎之南陽宗炳張士民李碩等。從遠遊。並沙門千餘人結白蓮社。于無量壽像前建齋立誓期生凈土。及聞羅什法師入關。遠望風欽敬。遺書通好。詞曰。去歲得姚右軍書。且承德聞。仁者曩日殊域。越自外境。於時音譯未交。聞風而悅。頃承懷寶來游。則一日九馳。徒情欣雅味而無由造盡。寓目望途增其勞佇。夫旃檀移植則異物同薰。摩尼吐曜則眾珍自積。且
【現代漢語翻譯】 現代漢語譯本
改白雀。
（二）太元九年（公元384年）。法師慧遠（Huiyuan，東晉僧侶）因為關中（Guanzhong，秦朝舊地）的戰亂來到晉朝。慧遠是雁門（Yanmen，地名）賈氏（Jia，姓氏）之子，年少時做儒生，博覽群書，尤其精通《周易》（Zhouyi，經典名著）和莊子老子（Zhuangzi and Laozi，道家代表人物）的學說。他曾經和弟弟慧持（Huichi）拜訪安法師（Master An）的座席，聽聞出世之法而心生喜悅，感嘆道：『儒家九流（Nine Schools of Thought）不過是些秕糠罷了。』於是出家。安法師的門徒有數千人，慧遠位居第一座。等到關中發生動亂，安法師遣散了他的門徒，都諄諄教誨后才讓他們離開。唯獨與慧遠分別時，沒有說一句話。慧遠感到奇怪，便問他。安法師說：『對於你，我還有什麼可說的呢？』於是（慧遠）從荊州（Jingzhou，地名）打算前往羅浮山（Mount Luofu，山名），抵達潯陽（Xunyang，地名）時見到了匡山（Mount Kuang，即廬山），喜愛那裡的景色，便在山北建廬舍居住。太守桓伊（Huan Yi，人名）為他建立了精舍。一夜之間，狂風雷電拔起樹木，捲起沙石，將地基夷為平地，把木頭放置在泥土中，當時人們認為是神力所為。當初，太尉陶侃（Tao Kan，人名）鎮守廣州（Guangzhou，地名）時，有漁民在海中捕魚，得到一尊文殊菩薩像（Manjusri Bodhisattva，佛教菩薩）。送到寒溪寺（Hanxi Temple，寺廟名）供奉。寺廟曾經遭遇火災，但是佛像和佛像所在的屋子卻安然無恙。後來陶侃鎮守武昌（Wuchang，地名），派人去迎請佛像，十個人都無法舉起。等到聚集眾人之力將佛像搬到船上，船卻沉沒了，於是失去了佛像。當時有歌謠說：『陶侃唯有劍術稱雄，佛像以神力著稱，可以用誠心感致，難以用蠻力招來。』等到慧遠建立寺廟，心中祈禱，於是佛像悄然自己到來。當時晉朝國勢衰微，而天下的奇才大多隱居不仕，像彭城（Pengcheng，地名）的劉遺民（Liu Yimin，人名）、豫章（Yuzhang，地名）的雷次宗（Lei Cizong，人名）、雁門（Yanmen，地名）的周續之（Zhou Xuzhi，人名）、新蔡（Xincai，地名）的畢穎之（Bi Yingzhi，人名）、南陽（Nanyang，地名）的宗炳（Zong Bing，人名）、張士民（Zhang Shimin，人名）和李碩（Li Shuo，人名）等人，都跟隨慧遠遊學。還有沙門（Shamen，出家人）一千餘人結成白蓮社（White Lotus Society），在無量壽佛像（Amitabha Buddha，佛教佛名）前建齋立誓，期望往生凈土。等到聽說鳩摩羅什法師（Kumarajiva，佛教翻譯家）進入關中，慧遠遙望風采，欽佩敬仰，寫信通好，信中說：『去年得到姚右軍（Yao Youjun，人名）的來信，並且承蒙告知，仁者您過去身處殊域，從國外而來，那時音譯尚未交流，就已聞風而悅。近來聽說您懷抱寶藏前來遊歷，便一日九次地盼望。只是心中欣慕高雅的趣味，卻無從盡情拜訪，只能寄目遠望，徒增勞累。夫旃檀（Sandalwood，香木）移植，則異物同受薰染，摩尼寶珠（Mani Jewel，寶珠名）吐放光芒，則各種珍寶自然聚集，而且』
【English Translation】 English version
Modified White Sparrow.
(II) In the ninth year of the Taiyuan era (384 AD), Dharma Master Huiyuan (Huiyuan, a Buddhist monk of the Eastern Jin Dynasty) came to Jin due to the turmoil in Guanzhong (Guanzhong, the old land of the Qin Dynasty). Huiyuan was the son of the Jia family (Jia, surname) of Yanmen (Yanmen, place name). In his youth, he was a Confucian scholar, widely read in books, and especially proficient in the Book of Changes (Zhouyi, a classic work) and the doctrines of Zhuangzi and Laozi (Zhuangzi and Laozi, representative figures of Taoism). He once visited Master An's (Master An) seat with his younger brother Huichi (Huichi), and was delighted to hear the Dharma of transcending the world, exclaiming: 'The Nine Schools of Thought are nothing but chaff.' So he became a monk. Master An had thousands of disciples, and Huiyuan held the first seat. When the turmoil occurred in Guanzhong, Master An dispersed his disciples, instructing and exhorting them before letting them leave. Only when parting with Huiyuan, he did not say a word. Huiyuan felt strange and asked him. Master An said: 'What can I say to you?' So (Huiyuan) intended to go to Mount Luofu (Mount Luofu, mountain name) from Jingzhou (Jingzhou, place name), and when he arrived at Xunyang (Xunyang, place name), he saw Mount Kuang (Mount Kuang, i.e., Mount Lu), loved the scenery there, and built a hut to live in on the north side of the mountain. Grand Administrator Huan Yi (Huan Yi, personal name) built a hermitage for him. One night, a storm uprooted trees and stirred up sand and stones, leveling the foundation and placing the wood in the soil. At that time, people thought it was the work of divine power. Initially, Grand Commandant Tao Kan (Tao Kan, personal name) was stationed in Guangzhou (Guangzhou, place name). A fisherman caught a statue of Manjusri Bodhisattva (Manjusri Bodhisattva, Buddhist Bodhisattva) in the sea. It was sent to Hanxi Temple (Hanxi Temple, temple name) for worship. The temple had been destroyed by fire, but the Buddha statue and the house where the statue was located were unharmed. Later, Tao Kan was stationed in Wuchang (Wuchang, place name) and sent people to welcome the Buddha statue, but ten people could not lift it. When everyone gathered their strength to move the Buddha statue onto the boat, the boat sank, and the statue was lost. At that time, there was a ballad saying: 'Tao Kan is only known for his swordsmanship, the Buddha statue is known for its divine power, it can be moved by sincerity, but it is difficult to summon by brute force.' When Huiyuan built the temple, he prayed in his heart, and the Buddha statue quietly arrived by itself. At that time, the Jin Dynasty was declining, and many of the world's talents lived in seclusion and did not serve as officials, such as Liu Yimin (Liu Yimin, personal name) of Pengcheng (Pengcheng, place name), Lei Cizong (Lei Cizong, personal name) of Yuzhang (Yuzhang, place name), Zhou Xuzhi (Zhou Xuzhi, personal name) of Yanmen (Yanmen, place name), Bi Yingzhi (Bi Yingzhi, personal name) of Xincai (Xincai, place name), Zong Bing (Zong Bing, personal name), Zhang Shimin (Zhang Shimin, personal name), and Li Shuo (Li Shuo, personal name) of Nanyang (Nanyang, place name), all followed Huiyuan in his studies. More than a thousand Shamen (Shamen, monks) formed the White Lotus Society (White Lotus Society), and in front of the Amitabha Buddha statue (Amitabha Buddha, Buddhist Buddha name), they established a fast and vowed to be reborn in the Pure Land. When they heard that Dharma Master Kumarajiva (Kumarajiva, Buddhist translator) had entered Guanzhong, Huiyuan admired and respected him from afar, and wrote a letter to establish friendly relations, saying in the letter: 'Last year, I received a letter from Yao Youjun (Yao Youjun, personal name), and I was informed that you, benevolent one, were in a foreign land in the past, and came from abroad. At that time, transliteration had not yet been exchanged, and I was delighted to hear of you. Recently, I heard that you have come to travel with treasures, and I have been looking forward to it nine times a day. However, I only admire the elegant taste in my heart, but I have no way to visit you to my heart's content. I can only look into the distance, which only increases my fatigue. If sandalwood (Sandalwood, fragrant wood) is transplanted, then foreign objects will be smoked together. If the Mani Jewel (Mani Jewel, jewel name) emits light, then all kinds of treasures will naturally gather, and moreover'
滿愿不專美於絕代。龍樹豈獨善於前蹤。今往比量衣裁。愿登高座爲著之。什答曰。既未言面。又文詞殊隔。導心之路不通。得意之緣圮絕。傳譯來貺粗述德風。比何如必備聞一途可以蔽百。經言。末後東方當有護法菩薩。勖哉仁者善弘其事。夫才有五備。福戒博聞辯才深智。兼之者道隆。未具者凝滯。仁者備之矣。所以寄言通好。因譯傳心。豈其能盡粗酬來意耳。損所致比量衣裁。欲令登法座時著。當如來意。但人不稱物。以為愧耳。今往常所用鍮石雙口澡灌。可以備法物數也。並遺偈一章曰。既已舍染樂。心得善攝否。若得不馳散。深入實相否。畢竟空相中。其心無所樂。若悅禪智惠。是法性無照。虛誑等無實。亦非停心處。仁者所得法。幸愿示其要。遠復答以偈曰。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。惑想更相乘。觸理自生滯。因緣雖無主。開涂非一世。時無悟宗匠。誰將握玄契。來問尚悠悠。相與期暮歲。初中國未有涅槃常住之說。但云。壽命長劫。遠曰。佛是至極。至極則無變。無變之理豈有窮哉。乃著法性論。略曰。至極以不變為性。得性以體極為宗。羅什見論嘆曰。遠未及見經。暗與理會。豈不妙哉。秦王姚興致書餉遠龜茲細縷雜變像。以伸款敬。安城侯姚嵩獻珠像並釋論。曰。大智
論新記。龍猛所作。法師當冠以敘文以昭示萬世。此邦道人同所欽聞也。遠以大論文廣。謙讓不諾。乃抄其要為二十卷。而別敘之。桓玄輔政。勸安帝沙汰僧尼詔曰。沙門有能伸述經牒演說義理。律行修整可宣寄大化者。聽依所習。不者悉令罷道。唯匡山道德所居。不在搜簡。遠以書抵玄。陽縱而陰奪之。遂停其詔遠嘗稽考禪宗別傳之旨源流所自。及祖師達磨之來。遂皆符合云。陶淵明隱居柴桑。從遠問道。深相敬仰。謝靈運投名入社。遠拒之不內。及宗炳著明佛論。顏延之析達性論。周顒駁夷夏論。鄭道子著神不滅論。皆稟遠是正焉。至隆安中桓玄重申庾冰之義。欲沙門盡敬王者。朝廷承風旨多與玄合。因以問遠曰。此一代大事。不可使朝廷失體也。得八座書。今以似君。君其件件詳論不敬之意以釋其疑。便當行之。遠答其書。並著沙門不敬王者論五篇劇陳所以不拜之意。玄始意堅。及得遠論即緩其事。未幾篡位。乃下書曰。佛法弘大所不能測。推奉主之情慾興其敬。今事既在己。宜體謙沖應諸道人。勿復致禮也。安帝避玄還次潯陽。詔遠見於行在。輔國何無忌勸遠一出。遠固辭以疾。帝再詔問勞。敕九江太守歲時送米資奉。卜居三十年。影不出山跡不入俗。送客以虎溪為限。弟惠持亦有高行。蓮社眾數千。持居第
【現代漢語翻譯】 現代漢語譯本： 《論新記》是龍猛（Nāgārjuna，佛教哲學家）所作。法師應當為其加上一篇序文，以昭示後世。這個國家的僧人都共同欽佩並聽聞他的教誨。慧遠（Huìyuǎn，東晉時期僧人）因為大論文過於廣博，謙虛推辭不寫序，於是抄錄其要點為二十卷，另外撰寫序文。桓玄（Huán Xuán，東晉末年權臣）輔政時，勸安帝（Emperor An of Jin）下令整頓僧尼，詔書中說：『沙門中有能夠闡述經文、演說義理，且持戒修行嚴謹，可以宣揚教化者，聽憑他們依照所學修行。否則，全部勒令還俗。只有匡山（Mount Lu）慧遠所居住的地方，不在搜查之列。』慧遠寫信給桓玄，桓玄表面上順從，暗地裡卻剝奪了僧人的權益，最終停止了詔令的執行。慧遠曾經考察禪宗別傳的宗旨和源流，以及祖師達磨（Bodhidharma，禪宗初祖）的來歷，發現都符合佛理。陶淵明（Táo Yuānmíng，東晉詩人）隱居柴桑（Chaisang），向慧遠問道，兩人互相敬仰。謝靈運（Xiè Língyùn，南朝宋詩人）想加入蓮社（Lian She），慧遠拒絕了他。宗炳（Zōng Bǐng，南朝宋畫家、音樂家）著《明佛論》，顏延之（Yán Yánzhī，南朝宋文學家）析《達性論》，周顒（Zhōu Yóng，南朝齊學者）駁《夷夏論》，鄭道子（Zhèng Dàozǐ）著《神不滅論》，都以慧遠的觀點為準繩。 到了隆安年間，桓玄重提庾冰（Yǔ Bīng，東晉大臣）的觀點，想要沙門向君王致敬。朝廷官員順應他的旨意，大多與桓玄意見一致。因此，桓玄問慧遠說：『這是一代大事，不能讓朝廷失去體統。我得到了八座（指尚書）的來信，現在給你看看。你詳細論述不敬君王的理由，以消除他們的疑慮，這樣就可以推行了。』慧遠回覆了他的信，並撰寫了《沙門不敬王者論》五篇，極力陳述不跪拜君王的理由。桓玄起初態度堅決，得到慧遠的論著后，就放緩了此事。不久，桓玄篡位，於是下令說：『佛法弘大，難以測度。推崇君主的情感，想要興起對君主的敬意。現在事情已經由我來決定，應該體現謙虛的態度，迴應各位道人，不要再行跪拜之禮了。』安帝爲了躲避桓玄，回到潯陽（Xúnyáng），下詔讓慧遠在行宮相見。輔國將軍何無忌（Hé Wújì）勸慧遠出行，慧遠堅決推辭，說自己有病。安帝再次下詔慰問，並敕令九江太守每年按時送米供養。慧遠在廬山卜居三十年，身影不出山，足跡不入俗世，送客以虎溪（Tiger Creek）為界限。他的弟弟慧持（Huìchí）也有高尚的品行。蓮社的成員有數千人，慧持住在寺院裡。
【English Translation】 English version: 'A New Record of Discourses', composed by Nāgārjuna (Buddhist philosopher). The Dharma master should preface it with an introduction to illuminate future generations. The monks of this land all admire and hear his teachings. Huìyuǎn (a monk during the Eastern Jin Dynasty) humbly declined to write a preface because the great treatise was too extensive, so he copied its essentials into twenty volumes and wrote a separate preface. When Huán Xuán (a powerful minister at the end of the Eastern Jin Dynasty) was in power, he advised Emperor An of Jin to rectify the monastic community, issuing an edict stating: 'Monks who can expound scriptures, explain doctrines, and strictly observe the precepts, capable of propagating the teachings, may continue their practice according to their learning. Otherwise, all shall be ordered to return to lay life. Only the residence of Huìyuǎn on Mount Lu is exempt from inspection.' Huìyuǎn wrote a letter to Huán Xuán, who outwardly complied but secretly deprived the monks of their rights, eventually halting the implementation of the edict. Huìyuǎn once investigated the tenets and origins of the separate transmission of Chan Buddhism, as well as the arrival of the patriarch Bodhidharma (the first patriarch of Chan Buddhism), finding them all in accordance with Buddhist principles. Táo Yuānmíng (a poet of the Eastern Jin Dynasty) lived in seclusion in Chaisang, seeking guidance from Huìyuǎn, and they deeply respected each other. Xiè Língyùn (a poet of the Southern Song Dynasty) sought to join the Lian She (Lotus Society), but Huìyuǎn refused him. Zōng Bǐng (a painter and musician of the Southern Song Dynasty) wrote 'On Clarifying the Buddha', Yán Yánzhī (a writer of the Southern Song Dynasty) analyzed 'On Comprehending Nature', Zhōu Yóng (a scholar of the Southern Qi Dynasty) refuted 'On the Barbarians and the Chinese', and Zhèng Dàozǐ wrote 'On the Indestructibility of the Spirit', all taking Huìyuǎn's views as their standard. During the Long'an era, Huán Xuán reiterated Yǔ Bīng's (a minister of the Eastern Jin Dynasty) view, wanting monks to pay homage to the ruler. Court officials, following his intention, mostly agreed with Huán Xuán. Therefore, Huán Xuán asked Huìyuǎn: 'This is a major event for the dynasty, and we cannot allow the court to lose its dignity. I have received a letter from the Eight Seats (referring to the Shangshu), and now I show it to you. You should discuss in detail the reasons for not respecting the ruler to dispel their doubts, so that it can be implemented.' Huìyuǎn replied to his letter and wrote five essays on 'A Monk Not Respecting the Ruler', vehemently stating the reasons for not prostrating before the ruler. Huán Xuán initially held a firm attitude, but after receiving Huìyuǎn's essays, he slowed down the matter. Soon after, Huán Xuán usurped the throne and issued an order saying: 'The Buddha-dharma is vast and immeasurable. Promoting the feelings of reverence for the ruler, I want to arouse respect for the ruler. Now that the matter has been decided by me, I should embody a humble attitude, responding to all the Daoists, and no longer require the ritual of prostration.' Emperor An, in order to avoid Huán Xuán, returned to Xúnyáng and issued an edict summoning Huìyuǎn to meet at the temporary palace. General Hé Wújì advised Huìyuǎn to go, but Huìyuǎn firmly declined, saying that he was ill. Emperor An issued another edict of consolation and ordered the governor of Jiujiang to send rice regularly for support. Huìyuǎn resided in Mount Lu for thirty years, his figure never leaving the mountain, his footprints never entering the secular world, limiting his farewells to guests at Tiger Creek. His younger brother Huìchí also had noble conduct. The members of the Lotus Society numbered in the thousands, and Huìchí lived in the temple.
一座。太尉王珣嘗問豫章刺史范寗。遠公與持孰愈。寗曰。賢弟兄也。珣曰。但令如弟所未易有。況復賢耶。遠臨終其徒進蜜漿者。遠懼違律。令左右檢律。未終卷遂合掌西面而逝。年八十有三。有匡山集三十卷。行於世。
宋朝明教大師契嵩。過遠影堂。列六事題之。其辭曰。陸修靜異教學者。而送過虎溪。是不以人而棄言也。陶淵明耽湎于酒。而與之交。蓋簡小節而取其達也。跋陀高僧。以顯異被擯。而延且譽之。蓋重有識而矯嫉賢也。謝靈運以心雜不取。而果沒于刑。蓋識其器而慎其終也。盧循欲叛。而執手求舊。蓋自通道也。桓玄震威而抗對不屈。蓋有大節也。大凡古今人情莫不畏威而茍免。忘義而避疑。好名而昧實。黨勢而忍孤。飾行而畏累。自是而非人。孰有道尊一代為賢者師。肯以片言而從其人乎。孰有夙稟勝德為行耿潔。肯交醉鄉而高其達乎。孰有屈人師之尊。禮斥逐之客。而申其賢乎。孰有拒盛名之士不與于教而克全終乎。孰有義不避禍敦睦故舊而通道乎。孰有臨將帥之威。在殺罰暴虐之際。守道不撓而全其節乎。此固遠公識量遠人獨出於古今矣。若其扶荷至教廣大聖道垂裕于天人者。非蒙乃能盡之。其聖歟賢耶。偉乎大塊噫氣六合清風遠公之名聞也。四海秋色神山中聳遠公之清高也。人龍
僧鳳長揖巢許遠公風軌也。白雲丹壑玉樹瑤草遠公棲處也。
(三) 劉程之字仲思。彭城人。少孤事母以孝聞。才藻自負不委氣於時俗。雖寒餓在己威福目前。其意湛如也。司徒王謐承相桓玄侍中謝琨太尉劉裕。咸嘉其賢。欲相推薦。程之力辭。乃之匡山托于遠公。遠曰。官祿巍巍何以不為。程之曰。君臣相疑疣贅相虧。晉室無磐石之固。物情有累卵之危。吾何為哉。遠然其說大相器厚。太尉亦以其志不可屈。與群公議遺民之號旌焉。時雷次宗周續之畢潁之張秀實宗炳等。同依遠公。遠曰。諸君之來豈宜忘凈土之遊乎。有心焉當加勉勵。無宜后也。以程之最文使志其事。號蓮社誓文。其辭曰。維歲在攝提格七月戊辰朔二十八日乙未。法師釋惠遠真感幽興霜懷特發。乃延命同志息心正信之士雷次宗劉程之等百有二十三人。集於廬山之陰般若臺精舍阿彌陀佛像前。率以香花敬薦而誓。惟茲一會之眾。夫緣化之理既明。而三世之傳顯矣。遷感之數既符。則善惡之報必矣。推交臂之潛論。悟無常之期切。審二報之相催。知險阻之難援。此其同志諸賢所以夕惕宵勤仰思攸濟者也。蓋神者可以感涉。而不可以跡求。必感之有物則幽路咫尺。茍求之無方則渺茫何津。今幸以不謀而感。僉心西境叩篇開信。亮情天發。乃機象通
【現代漢語翻譯】 現代漢語譯本：僧鳳向巢許（巢父和許由，都是古代隱士）和遠公（慧遠大師）致敬，讚揚他們的風範。白雲、紅色山谷、玉樹、瑤草，都是遠公居住的地方。
劉程之，字仲思，彭城人。年少時就成了孤兒，以孝順母親而聞名。他自負才華，不向世俗低頭。即使自己忍受寒冷和飢餓，面對威逼利誘，他的心意依然堅定。司徒王謐、丞相桓玄、侍中謝琨、太尉劉裕都讚賞他的賢能，想要推薦他做官，程之都堅決推辭。於是他前往匡山，依附於遠公。遠公問：『官位顯赫，為什麼不做呢？』程之回答說：『君臣之間互相猜疑，就像身上的贅肉一樣互相損害。晉朝的統治沒有磐石般的穩固，百姓的處境如同堆疊的雞蛋一樣危險。我為什麼要去做官呢？』遠公認為他的話很有道理，非常器重他。太尉也認為他的志向不可屈服，與眾大臣商議，授予他『遺民』的稱號來表彰他。當時，雷次宗、周續之、畢潁之、張秀實、宗炳等人，都依附於遠公。遠公說：『各位前來，難道可以忘記往生凈土的願望嗎？如果心中有這個願望，就應當更加努力，不要落後啊。』因為程之最有文才，就讓他記錄這件事，稱為《蓮社誓文》。誓文的內容是：『在攝提格年（寅年）七月戊辰朔二十八日乙未，法師釋惠遠，真誠地感受到幽深的意趣，特別抒發了高潔的情懷，於是邀請志同道合、息滅妄心、具有真正信仰的人士，如雷次宗、劉程之等一百二十三人，聚集在廬山之陰的般若臺精舍阿彌陀佛像前，用香花虔誠地敬獻併發誓。我們這一百多人的集會，緣起性空的道理已經闡明，三世輪迴的傳續也顯而易見。遷流感應的規律既然符合，那麼善惡的報應就必定存在。推究人與人之間擦肩而過的短暫相遇，領悟到無常的迅速到來。審視善惡二報的相互催促，知道在危難險阻中難以互相援救。這就是我們這些志同道合的賢士，之所以日夜警惕勤勉，仰望並思考如何才能得到解脫的原因。神識可以被感應而有所涉入，卻不能用有形的方式去尋求。如果感應是基於真實的事物，那麼通往幽冥的道路就會變得很近。如果尋求沒有方向，那麼就會感到渺茫而不知何處是渡口。現在有幸在不經意間產生了感應，大家齊心向往西方凈土，打開經卷，生起信心，真情自然流露，於是心機與外象相通。』
【English Translation】 English version: The monk Feng respectfully saluted Chao Xu (Chao Fu and Xu You, both ancient hermits) and Yuan Gong (Master Huiyuan), praising their demeanor. White clouds, red valleys, jade trees, and Yao grass are all places where Yuan Gong resided.
Liu Chengzhi, styled Zhongsi, was a native of Pengcheng. He became an orphan at a young age and was known for his filial piety towards his mother. He was confident in his talent and did not yield to worldly customs. Even if he endured cold and hunger, facing coercion and temptation, his will remained firm. Situ Wang Mi, Chancellor Huan Xuan, Attendant Xie Kun, and Grand Commandant Liu Yu all admired his virtue and wanted to recommend him for office, but Chengzhi firmly declined. So he went to Mount Kuang and attached himself to Yuan Gong. Yuan Gong asked, 'Official positions are prominent, why not take them?' Chengzhi replied, 'The relationship between ruler and subject is one of mutual suspicion, like tumors on the body harming each other. The Jin dynasty's rule is not as solid as a rock, and the people's situation is as dangerous as stacked eggs. Why should I become an official?' Yuan Gong thought his words were reasonable and greatly valued him. The Grand Commandant also believed that his ambition could not be bent, and after discussing with the ministers, bestowed upon him the title of 'Yi Min' (遺民, Remnant Subject) to commend him. At that time, Lei Cizong, Zhou Xuzhi, Bi Yingzhi, Zhang Xiushi, Zong Bing, and others all attached themselves to Yuan Gong. Yuan Gong said, 'Now that you have come, how can you forget the desire to be reborn in the Pure Land? If you have this desire in your hearts, you should work harder and not fall behind.' Because Chengzhi was the most literate, he was asked to record this event, which was called 'The Vow of the Lotus Society' (蓮社誓文, Liánshè Shìwén). The content of the vow is: 'In the year Sheti Ge (攝提格, Shè tí gé, corresponding to the Yin year) on the twenty-eighth day of the seventh month, the day Yiwei following the new moon of Wuchen, the Dharma Master Shi Huiyuan (釋惠遠, Shì Huìyuǎn) sincerely felt profound interest and especially expressed noble sentiments. Therefore, he invited like-minded people who had extinguished deluded minds and possessed true faith, such as Lei Cizong, Liu Chengzhi, and others, one hundred and twenty-three people in total, to gather in front of the Amitabha Buddha statue at the Prajna Terrace Vihara (般若臺精舍, Bōrě Tái Jīngshè) on the Yin side of Mount Lu, and reverently offered incense and flowers and made a vow. In this gathering of more than one hundred people, the principle of conditioned arising has been clarified, and the transmission of the three lifetimes is also evident. Since the law of transformation and response is in accordance, then the retribution of good and evil will surely exist. Investigating the fleeting encounters between people, we realize the rapid arrival of impermanence. Examining the mutual urging of the two retributions of good and evil, we know that it is difficult to help each other in times of danger and difficulty. This is why we, these like-minded virtuous people, are vigilant and diligent day and night, looking up and thinking about how to attain liberation. Consciousness can be influenced and involved, but it cannot be sought in a tangible way. If the influence is based on real things, then the road to the underworld will become very close. If the search has no direction, then one will feel lost and not know where the ferry is. Now, fortunately, we have spontaneously generated influence, and everyone wholeheartedly yearns for the Western Pure Land, opens the scriptures, generates faith, and true feelings flow naturally, so that the mind and external phenomena are connected.'
于寢夢。欣歡百于子來。於是雲圖表暉景侔神造。功由理諧事非人運。茲實天啟其誠冥運求萃者矣。可不克心克念重精疊思以凝其慮哉。然景續參差功福不一。雖晨期云同而夕歸攸隔。即我師友之眷。良可悲矣。是以慨然胥命整衿泫堂。等施一心亭懷幽極。誓茲同人俱游絕域。其有警世絕倫首登神界。則無獨善於云嶠忘兼全于幽谷。先進后升勉思匯征之道。然後妙觀大儀啟心真照。識以悟新形由化革。藉芙蕖于中流。蔭瓊柯以詠言。飄靈衣於八極。沉香風以窮年。體忘安而彌穆。心超樂以自怡。聽三途而緬謝。傲天宮而長辭。紹眾靈而繼軌。指太息以為期。究茲道也。豈不弘哉。
(四) 太元初。符秦盛時德星屢現。太史奏。外國當有智人入輔。及秦主攻襄陽得法師道安。喜以為應。安謙讓不敢當。因勸秦主迎龜茲國法師鳩摩羅什。堅從之。即遣驍騎將軍呂光以鐵騎七萬伐龜茲。謂曰。若獲羅什馳驛送歸。光軍至。什謂龜茲王白純曰。國運替矣。有就敵從日下來。宜供承之。勿抗其鋒。鈍不納拒之。大為光所破。遂獲羅什。光見什齒少。凡人戲之。妻以龜茲王女。什苦辭以為不可。光飲以醇酒同閉室中。遂為所逼。及光還而符堅已敗。因僭王姑臧。父子相繼皆庸材不知道。什蘊深解混居其國亡所宣化。
【現代漢語翻譯】 現代漢語譯本：在睡夢中，我欣喜地看到許多人前來。於是，雲彩的圖案和陽光的景象，都像是神創造的一樣。這功勞在於道理的和諧，事情並非人為的運作。這實在是上天的啟示，是誠心誠意地尋求聚集的結果啊。難道不應該克制自己的心念，反覆思考，集中精力來凝聚思慮嗎？然而，景象的延續參差不齊，功德和福報也不一樣。即使早晨期望雲彩相同，但最終歸宿卻彼此隔絕。即使是我師友的眷顧，也實在令人悲傷啊。因此，我們慨嘆著共同的命運，整理衣襟，在殿堂上流淚。平等地施予一心，平靜地懷抱幽深的境界。發誓與這些同道之人一同遊歷絕遠的地方。其中如果有警醒世人、超越常倫、首先登上神界的人，就不要獨自在雲霄之上享樂，而忘記了在幽深的山谷中兼顧全體。先前進的人和后升的人，要努力思考匯合征程的方法。然後，精妙地觀察宇宙的法則，開啟心靈的真實照耀。用智慧來領悟新的道理，形體通過變化而革新。憑藉荷花漂浮在河流中央，在美玉樹下吟詠歌唱。讓輕靈的衣裳飄揚在四面八方，在沉香的清風中度過漫長的歲月。身體忘記了安逸而更加肅穆，心靈超越了快樂而自我愉悅。聽著三惡道的苦難而遙遠地告別，傲視天宮而永遠辭別。繼承眾神的軌跡，以指點嘆息作為約定。探究這條道路啊，難道不弘大嗎？
太元初年（公元376年），符秦王朝鼎盛時期，德星多次出現。太史官上奏說：『外國應當有聰明的人來輔佐。』等到秦王苻堅攻打襄陽，得到了法師道安（Dào'ān，東晉時期著名佛教僧侶）。苻堅高興地認為應驗了預兆。道安謙虛推讓，不敢當此重任，於是勸說苻堅迎接龜茲國（Qiūcí guó，古代西域國家）的法師鳩摩羅什（Jūmóluóshí，佛教著名譯經家）。苻堅聽從了他的建議，立即派遣驍騎將軍呂光（Lǚ Guāng，十六國時期後涼建立者）率領七萬鐵騎攻打龜茲。苻堅對呂光說：『如果抓獲鳩摩羅什，就用驛站快馬送回來。』呂光軍隊到達龜茲后，鳩摩羅什對龜茲國王白純（Bái Chún）說：『國家的氣數衰敗了。有軍隊將要從東方來攻打我們，應該順從他們，不要抵抗他們的鋒芒。』白純不聽從勸告，拒絕投降，結果被呂光打敗，於是抓獲了鳩摩羅什。呂光見鳩摩羅什年紀輕輕，把他當做普通人戲弄，要把龜茲王的女兒嫁給他。鳩摩羅什極力推辭，認為這不可以。呂光就用醇酒灌醉他，然後把他關在房間里，最終強迫了他。等到呂光返回時，苻堅已經失敗。呂光於是僭越稱王于姑臧（Gūzāng，今中國甘肅省武威市）。他的父子相繼為王，都是平庸的才能，不懂得治國之道。鳩摩羅什蘊藏著深刻的智慧，混雜居住在他們的國家，無法宣揚教化。
【English Translation】 English version: In a dream, I joyfully saw hundreds of people coming. Thereupon, the patterns of clouds and the scenes of sunlight were like divine creations. This merit lies in the harmony of principles, and the events are not driven by human effort. This is truly an enlightenment from Heaven, a result of sincerely seeking to gather together. Should we not restrain our thoughts, repeatedly contemplate, and concentrate our efforts to focus our minds? However, the continuation of the scenes is uneven, and the merits and blessings are not the same. Even if the morning hopes for the clouds to be the same, the final destinations are separated from each other. Even the care of my teachers and friends is truly saddening. Therefore, we lament our shared fate, adjust our robes, and shed tears in the hall. We equally bestow a single-mindedness, and calmly embrace the profound realm. We vow to travel to remote regions together with these fellow practitioners. If there are those who awaken the world, surpass the ordinary, and first ascend to the divine realm, then do not selfishly enjoy pleasure in the clouds alone, forgetting to care for the whole in the deep valleys. Those who advance first and those who ascend later should strive to contemplate the way of converging journeys. Then, subtly observe the laws of the universe, and open the mind to true illumination. Use wisdom to understand new principles, and transform the form through change. Rely on the lotus flower to float in the middle of the river, and chant poems under the jade tree. Let the ethereal garments flutter in all directions, and spend the years in the fragrant breeze of agarwood. The body forgets comfort and becomes more solemn, and the mind transcends joy and finds self-contentment. Listening to the suffering of the three evil paths, we bid farewell from afar, and looking down on the heavenly palace, we take our leave forever. Inheriting the path of the spirits, we take pointing and sighing as our promise. Exploring this path, is it not grand?
In the early years of the Taiyuan era (376 AD), during the prosperous time of Fu Qin (Fú Qín, a dynasty during the Sixteen Kingdoms period), auspicious stars appeared frequently. The court astrologer reported, 'A wise man from a foreign country should come to assist.' When Qin's ruler Fu Jian (Fú Jiān, the emperor of Fu Qin) attacked Xiangyang, he obtained the Dharma master Dao'an (Dào'ān, a famous Buddhist monk of the Eastern Jin Dynasty). Fu Jian was pleased, thinking that the prophecy had been fulfilled. Dao'an humbly declined, not daring to accept this responsibility, and then advised Fu Jian to welcome the Dharma master Kumārajīva (Jūmóluóshí, a famous Buddhist translator) from the Kingdom of Kucha (Qiūcí guó, an ancient kingdom in the Western Regions). Fu Jian followed his advice and immediately sent the brave cavalry general Lü Guang (Lǚ Guāng, the founder of Later Liang during the Sixteen Kingdoms period) with 70,000 iron cavalry to attack Kucha. Fu Jian said to Lü Guang, 'If you capture Kumārajīva, send him back by express post.' When Lü Guang's army arrived in Kucha, Kumārajīva said to the King of Kucha, Bai Chun (Bái Chún), 'The fate of the kingdom is declining. An army will come from the east to attack us, and we should submit to them and not resist their advance.' Bai Chun did not listen to the advice and refused to surrender, and as a result, he was defeated by Lü Guang, who then captured Kumārajīva. Lü Guang saw that Kumārajīva was young and treated him like an ordinary person, wanting to marry him to the daughter of the King of Kucha. Kumārajīva strongly refused, thinking that this was not permissible. Lü Guang then got him drunk with strong wine and locked him in a room, eventually forcing him. When Lü Guang returned, Fu Jian had already been defeated. Lü Guang then presumptuously declared himself king in Guzang (Gūzāng, now Wuwei City, Gansu Province, China). His father and son succeeded him as kings, but they were both mediocre talents and did not understand the way to govern the country. Kumārajīva possessed profound wisdom, but he lived among them in their country and was unable to propagate the Dharma.
(五) 秦主姚萇者。西戎羌也。符堅之敗。萇為宿將率其部屬反叛。堅與之戰不利。遂為萇縊殺之於佛寺。萇襲其位都雍關。改長安為常安。在御八年。符堅領鬼兵白日入宮刺中其陰。出血石余而崩。子興即位。降帝號而稱天王。未幾干戈寢息風化大行。嘉祥沓現。及樹連理創生於殿庭。咸謂智人入國之瑞乃遣姚碩德伐涼呂隆。迎羅什法師至。秦主深加禮遇待以國師。大闡經論。震旦宣譯至符秦並什法師等。兩朝出經律論三藏。凡八百餘捲雲。
(乙酉) 符丕改大安。
西秦改建義。
(六) 北朝魏(姓拓跋王水德都雲中)。
雷氏曰(道武明元太武文成獻文孝文宣武孝明孝莊節閔后廢出帝魏主十二一百四九)。
太祖道武皇帝圭(其先十一主。國號代晉。始拓跋詰汾。因畋於野遇天女而生力微。即魏之始祖神元皇帝也。)(帝時辟暑五臺山。有梵僧來乞坐具地。帝然之。遂敷坐具於是。頭出星辰。尾搖日月。方圓五百里。皆屬聖基。乃文殊化身也。)(始祖生章帝悉鹿。平帝綽。思帝弗。昭帝祿官。穆帝猗廬平文帝鬱律。惠帝賀傉。煬帝紇那。烈帝翳槐。昭成帝什翼犍。已上十一主未通中國○圭按世錄。其先出自黃帝之後。昌意之子。受封北國。有大鮮卑山。自以為號。西
【現代漢語翻譯】 現代漢語譯本 （五）秦主姚萇（Yao Chang）：是西戎的羌人。符堅（Fu Jian）戰敗后，姚萇作為宿將率領他的部屬反叛。符堅與他作戰不利，最終被姚萇縊殺在佛寺。姚萇繼承了他的位置，定都雍關，改長安為常安。在位八年。符堅被鬼兵刺殺，白天進入皇宮，刺中了他的陰部，流血一石多而死。他的兒子姚興（Yao Xing）即位，廢除帝號而稱天王。不久戰事平息，風俗教化盛行，吉祥的徵兆紛紛出現，甚至有連理樹生長在殿庭中。人們都認為是智者來到國家的祥瑞，於是派遣姚碩德（Yao Shuode）攻打涼州的呂隆（Lü Long），迎接鳩摩羅什（Kumarajiva）法師到來。秦主對他非常尊敬，以國師的禮遇對待他，大力闡釋經論。震旦（Zhendan，中國的古稱）翻譯佛經，從符秦（Fu Qin）時期到鳩摩羅什法師等，兩個朝代翻譯出經、律、論三藏，總共有八百多卷。
（乙酉）符丕（Fu Pi）改年號為大安。
西秦改年號為建義。
（六）北朝魏（Wei）（姓拓跋（Tuoba），王水德，都城在雲中）。
雷氏說（道武帝拓跋珪（Tuoba Gui），明元帝，太武帝，文成帝，獻文帝，孝文帝，宣武帝，孝明帝，孝莊帝，節閔帝，后廢帝，出帝，魏主共十二位，享國一百四十九年）。
太祖道武皇帝拓跋珪（他的先祖有十一任君主，國號為代晉。最初是拓跋詰汾（Tuoba Jifen），因為在野外打獵時遇到天女而生下力微（Li Wei），就是魏的始祖神元皇帝）（拓跋珪在位時在五臺山避暑，有梵僧前來乞討坐具之地，拓跋珪答應了他，於是鋪設坐具，頭頂出現星辰，尾巴搖動日月，方圓五百里，都屬於聖地，是文殊菩薩的化身）（始祖生下章帝悉鹿（Xi Lu），平帝綽（Chuo），思帝弗（Fu），昭帝祿官（Lu Guan），穆帝猗廬（Yi Lu），平文帝鬱律（Yu Lu），惠帝賀傉（He Nu），煬帝紇那（He Na），烈帝翳槐（Yi Huai），昭成帝什翼犍（Shi Yijian），以上十一任君主未與中國通好○拓跋珪按世錄記載，他的先祖出自黃帝之後，昌意的兒子，受封于北國，有大鮮卑山，因此以此為號，西）
【English Translation】 English version (5) Yao Chang, the ruler of Qin, was a Qiang person from the Western Rong. After Fu Jian's defeat, Yao Chang, as a veteran general, led his subordinates in rebellion. Fu Jian fought against him but was unsuccessful, and was eventually strangled by Yao Chang in a Buddhist temple. Yao Chang took over his position, established his capital at Yongguan, and changed Chang'an to Chang'an. He reigned for eight years. Fu Jian was assassinated by ghost soldiers, who entered the palace in broad daylight and stabbed him in the genitals, causing him to bleed more than a stone's worth and die. His son Yao Xing ascended the throne, abolished the title of emperor and called himself Heavenly King. Soon after, the wars subsided, and customs and education flourished, with auspicious signs appearing frequently, even with trees growing together in the palace courtyard. People considered it an auspicious sign of wise men entering the country, so they sent Yao Shuode to attack Lü Long of Liangzhou and welcome the Dharma Master Kumarajiva. The ruler of Qin deeply respected him and treated him with the courtesy of a national teacher, greatly expounding the scriptures and treatises. Zhendan (ancient name for China) translated Buddhist scriptures, from the time of Fu Qin to Kumarajiva and others, with the two dynasties translating the Tripitaka of Sutras, Vinaya, and Shastras, totaling more than eight hundred volumes.
(YiYou) Fu Pi changed the era name to Da'an.
The Western Qin changed the era name to Jianyi.
(6) The Northern Wei Dynasty (surname Tuoba, ruled by the virtue of water, capital in Yunzhong).
Lei's record states (Emperor Daowu Tuoba Gui, Emperor Mingyuan, Emperor Taiwu, Emperor Wencheng, Emperor Xianwen, Emperor Xiaowen, Emperor Xuanwu, Emperor Xiaoming, Emperor Xiaozhuang, Emperor Jiemin, the deposed emperor, Emperor Chu, the Wei rulers totaling twelve, reigning for one hundred and forty-nine years).
Emperor Taizu Daowu Tuoba Gui (His ancestors had eleven rulers, the state was named Dai Jin. Initially, Tuoba Jifen, because he encountered a celestial maiden while hunting in the wild and gave birth to Li Wei, who was the founding ancestor of Wei, Emperor Shenyuan) (When Emperor Tuoba Gui was seeking refuge from the heat on Mount Wutai, a Brahmin monk came to beg for a place to sit. The emperor agreed, and so he spread out his sitting mat, with his head showing stars and his tail shaking the sun and moon, five hundred miles around, all belonging to the sacred foundation, being the incarnation of Manjushri) (The founding ancestor gave birth to Emperor Zhang Xi Lu, Emperor Ping Chuo, Emperor Si Fu, Emperor Zhao Lu Guan, Emperor Mu Yi Lu, Emperor Pingwen Yu Lu, Emperor Hui He Nu, Emperor Yang He Na, Emperor Lie Yi Huai, Emperor Zhaocheng Shi Yijian, the above eleven rulers did not communicate with China ○ According to the records of Tuoba Gui, his ancestors came from the descendants of the Yellow Emperor, the son of Changyi, who was granted land in the northern country, with the Great Xianbei Mountain, so he took this as his name, west)
晉之亂有拓跋廬。出居樓煩。晉封為代王。於後部落分散。經六十餘年至廬孫什翼涉圭。魏書云。圭即魏太祖道武帝也。太元元年據朔州東三百里築城邑。號恒安。為符堅護將軍。堅敗后。乃即真號太祖道武。殂明元立。元殂世祖太武帝立。自是又四主至世宗孝文帝。遷都於洛。改姓元氏。去胡衣冠絕虜語尊華風。是時天下唯二國謂之南北朝。魏初未聞佛。及神元與晉通聘。方知致信。僧至二百萬。寺院三萬余所。譯經律論一千九百餘卷。自古佛圖塔之盛無出於此。改年登國)。
(丙戌) 前秦符登(字文高堅之族孫在位九年改元太初。壽五十二)。
後秦改建初(入長安稱帝)涼改大安。
燕改建興。
(丁亥) 西秦乞伏干歸(國仁弟立二十四年。后為兄殺之)。
(戊子) 西秦改太初(稱王于河南)。
(七) 第二十六祖不如蜜多者。南印度德勝王之太子也。既受度得法至東印度。彼王名堅固。奉外道師長爪梵志。暨祖將至。王與梵志同睹白氣貫于上下。王曰。斯何瑞也。梵志預知尊者入境。恐王遷善。乃曰。此魔來之兆耳。何瑞之有。即鳩諸徒眾議曰。不如蜜多將入都城。誰能挫之。弟子曰。我等各有咒術。可以動天地入水火。何患哉。尊者至。先見宮墻有黑氣
【現代漢語翻譯】 現代漢語譯本 晉朝發生動亂時，拓跋廬遷居到樓煩。晉朝封他為代王。後來部落分散。經過六十多年，到了廬孫什翼涉圭。魏書說，涉圭就是魏太祖道武帝。太元元年，他在朔州以東三百里的地方築城，稱為恒安。擔任符堅的護將軍。符堅戰敗后，於是正式稱帝，號為太祖道武。道武帝去世后，明元帝繼位。明元帝去世后，世祖太武帝繼位。從此又經歷了四位君主，到世宗孝文帝。孝文帝遷都到洛陽，改姓元氏，廢除胡服，斷絕胡語，尊崇華夏風俗。當時天下只有兩個國家，被稱為南北朝。北魏初期沒有聽說過佛教。等到神元帝與晉朝互相通聘，才知道有佛教信仰。僧人達到二百萬，寺院有三萬多所。翻譯的經、律、論有一千九百多卷。自古以來，佛寺和佛塔的興盛沒有超過這個時期的。改年號為登國。
(丙戌) 前秦符登(字文高，符堅的族孫，在位九年，改元太初。享年五十二歲)。
後秦改年號為建初(進入長安稱帝)，涼改年號為大安。
燕改年號為建興。
(丁亥) 西秦乞伏干歸(國仁的弟弟，在位二十四年。後來被他的哥哥殺害)。
(戊子) 西秦改年號為太初(在河南稱王)。
(七) 第二十六祖不如蜜多(Nagarjuna)者，是南印度德勝王(De Sheng Wang)的太子。他接受度化並得法后，前往東印度。那裡的國王名叫堅固(Jian Gu)，信奉外道師長爪梵志(Chang Zhao Fan Zhi)。當不如蜜多(Nagarjuna)祖師將要到達時，國王和梵志一同看到一道白氣貫穿上下。國王說：『這是什麼祥瑞之兆？』梵志預先知道尊者要入境，害怕國王歸向善道，就說：『這是魔來臨的徵兆罷了，有什麼祥瑞可言？』於是召集眾多門徒商議說：『不如蜜多(Nagarjuna)將要進入都城，誰能挫敗他？』弟子們說：『我們各自都有咒術，可以動搖天地，進入水火，有什麼可擔心的呢？』尊者到達后，首先看到宮墻有黑氣。
【English Translation】 English version During the Jin Dynasty's turmoil, Tuoba Lu moved to Loufan. The Jin Dynasty granted him the title of King of Dai. Later, the tribes dispersed. After more than sixty years, it came to Lusun Shiyishegui. The Book of Wei says that Shiyishegui was Emperor Daowu of the Northern Wei Dynasty. In the first year of the Taiyuan era, he built a city three hundred miles east of Shuozhou, named Heng'an. He served as General Protector of Fu Jian. After Fu Jian was defeated, he formally declared himself emperor, with the title Emperor Daowu. After Emperor Daowu passed away, Emperor Mingyuan succeeded him. After Emperor Mingyuan passed away, Emperor Taiwu succeeded him. From then on, four more rulers passed until Emperor Xiaowen. Emperor Xiaowen moved the capital to Luoyang, changed the surname to Yuan, abolished the Hu clothing, cut off the Hu language, and respected the Han customs. At that time, there were only two countries in the world, called the Northern and Southern Dynasties. In the early Northern Wei Dynasty, Buddhism was unheard of. It was not until Emperor Shenyuan and the Jin Dynasty exchanged envoys that they learned about the Buddhist faith. The number of monks reached two million, and there were more than 30,000 monasteries. More than 1,900 volumes of Sutras, Vinaya, and Shastras were translated. Since ancient times, the prosperity of Buddhist temples and pagodas has not exceeded this period. The reign year was changed to Dengguo.
(Bingxu) Former Qin Fu Deng (Zi Wengao, Fu Jian's great-nephew, reigned for nine years, changed the era name to Taichu. Lived to be fifty-two years old).
Later Qin changed the era name to Jianchu (entered Chang'an and proclaimed himself emperor), Liang changed the era name to Daan.
Yan changed the era name to Jianxing.
(Dinghai) Western Qin Qifu Gangui (King Guoren's younger brother, reigned for twenty-four years. Later killed by his brother).
(Wuzi) Western Qin changed the era name to Taichu (proclaimed himself king in Henan).
(Seven) The twenty-sixth patriarch, Nagarjuna, was the prince of King De Sheng of South India. After being initiated and obtaining the Dharma, he went to East India. The king there was named Jian Gu, and he revered the heretical teacher Chang Zhao Fan Zhi. When Nagarjuna was about to arrive, the king and the Brahman together saw a white aura piercing up and down. The king said, 'What auspicious sign is this?' The Brahman, knowing in advance that the Venerable One was about to enter the country, and fearing that the king would turn to goodness, said, 'This is merely a sign of the arrival of a demon, what auspiciousness is there to speak of?' Thereupon he summoned many disciples and discussed, saying, 'Nagarjuna is about to enter the capital, who can defeat him?' The disciples said, 'We each have mantras that can shake heaven and earth, enter water and fire, what is there to worry about?' When the Venerable One arrived, he first saw a black aura on the palace walls.
。乃曰小難耳。直詣王所。王曰。師來何為。祖曰。將度眾生。曰以何法度。祖曰。各以其類度之。時梵志聞言不勝其怒。即以幻法化大山于尊者頂上。尊者指之忽在彼眾頭上。梵志等怖懼投尊者。尊者愍其愚惑。再指之化山隨滅。乃為王演說法要俾趣真乘。又謂王曰。此國當有聖人而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言纓絡。故人謂之纓絡童子。遊行閭里丐求度日。若常不輕之類。人問汝何行急。即答云。汝何行慢。或問何姓。乃云。與汝同姓。莫知其故。后王與祖同車而出見纓絡稽首於前。尊者曰。汝憶往事否。曰我念遠劫中與師同居。師演摩訶般若。我轉甚深修多羅。今日之事蓋契昔因。尊者又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後復出二人。一人化南印度。一人緣在震旦。四五年內卻返此方。遂以昔因故名般若多羅。付法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。尊者付法已。即辭王曰。吾化緣已終。當歸寂滅。愿王于最上乘毋忘外護。即還本坐跏趺而逝。化火自焚。王收舍利塔而瘞之。當東晉孝武帝太元十三年戊子歲也。
(己丑) 後涼改麟加。
(癸巳) 栴檀瑞像此下至江南。住一百七十三年矣。
(甲午)
前秦符崇改延初(十月為干歸所殺國除)。
後秦姚興改皇初(字子略。萇長子弁。之長安立於槐里。二十二年。壽五十五歲)。
(八 丙申) 安帝德崇(武帝長子。生而不惠。至於寒暑飢飽不能辨。年三十二。崩于東堂。葬休平陵。一名儒宗。十五歲即位。治二十二年)。
後涼改龍飛(稱涼天王)。
後燕慕容寶(字道祐。乘之第四子。立二年。改元永康。壽四十四歲)。
北魏改皇始(建天子旌旗)。
南燕慕容德(字玄明。皝少子。身長八尺二寸。姿貌雄偉。後燕寶死。乃據滑臺號燕都廣。僭立七固年。壽五十而卒)。
南涼禿髮烏孤(河西鮮卑人。其先與魏同出。八世祖匹孤率其部。自塞北遷於河西。呂光遣使署為益州牧。自稱大單于西平王。都廣武徙樂都。改年太初。僭立三年)。
此涼改業(據張掖次年改神璽)。
西涼李皓(字玄盛。龍西成紀人。漢將軍李廣十六代孫。祖弇仕張軌為將。因據河右至皓稱涼。立十七年○即唐太宗八世祖也)。
(九) 竺僧朗。京兆人也。專以講說為任。而疏食布衣志耽物外。自皇始移上太山剃茅居之。時聞風而造者百有餘焉。道德凝懷。千里哲人競湊。芳聲播遠。五朝天子移風。貢物飛符孰能
【現代漢語翻譯】 現代漢語譯本： 前秦符崇改元延初（十月被幹歸所殺，國家滅亡）。
後秦姚興改元皇初（字子略，姚萇的長子姚弁在長安附近的槐里即位。在位二十二年，享年五十五歲）。
（八 丙申）安帝司馬德宗改元德崇（武帝司馬曜的長子，天生不聰慧，甚至分辨不出寒冷、炎熱、飢餓、飽足。三十二歲時在東堂去世，葬于休平陵，又名儒宗。十五歲即位，統治二十二年）。
後涼改元龍飛（自稱涼天王）。
後燕慕容寶（字道祐，慕容垂的第四子。在位二年，改元永康，享年四十四歲）。
北魏改元皇始（開始使用天子的旌旗）。
南燕慕容德（字玄明，慕容皝的小兒子。身高八尺二寸，容貌雄偉。後燕慕容寶死後，佔據滑臺，號稱燕都廣，僭位七年，享年五十歲去世）。
南涼禿髮烏孤（河西鮮卑人，他們的祖先與北魏同源。第八代祖先禿髮匹孤率領他的部落，從塞北遷徙到河西。呂光派遣使者任命他為益州牧。自稱大單于西平王，定都廣武，遷都樂都，改元太初，僭位三年）。
此涼改元業（佔據張掖，第二年改元神璽）。
西涼李皓（字玄盛，隴西成紀人，漢朝將軍李廣的第十六代孫。祖父李弇在張軌手下任將領。因此佔據河西，到李皓時稱涼。在位十七年，是唐太宗李世民的第八代祖先）。
（九）竺僧朗（京兆人。專門以講經說法為己任，粗茶淡飯，布衣加身，志向在於世俗之外。從皇始年間移居到泰山，剃髮修行。當時聞風而來的人有一百多人。道德高尚，千里之外的賢哲之人競相聚集。美好的名聲傳播很遠，經歷五個朝代，天子都受其影響，進貢的物品和詔書紛至沓來）。
【English Translation】 English version: Former Qin Fu Chong changed the era name to Yan Chu (was killed by Gan Gui in the tenth month, and the state was eliminated).
Later Qin Yao Xing changed the era name to Huang Chu (Zi Zilue, the eldest son of Yao Chang, Yao Bian, ascended the throne in Huali near Chang'an. Reigned for twenty-two years, and died at the age of fifty-five).
(8th year, Bing Shen) Emperor An Sima Dezong changed the era name to De Chong (the eldest son of Emperor Wu Sima Yao, born without intelligence, unable to distinguish between cold, heat, hunger, and satiety. Died in the East Hall at the age of thirty-two, and was buried in Xiuping Mausoleum, also known as Ruzong. Ascended the throne at the age of fifteen, and reigned for twenty-two years).
Later Liang changed the era name to Long Fei (claimed to be the Heavenly King of Liang).
Later Yan Murong Bao (Zi Daoyou, the fourth son of Murong Chui. Reigned for two years, changed the era name to Yongkang, and died at the age of forty-four).
Northern Wei changed the era name to Huang Shi (began to use the banners of the Son of Heaven).
Southern Yan Murong De (Zi Xuanming, the youngest son of Murong Huang. He was eight feet two inches tall and had a majestic appearance. After the death of Murong Bao of Later Yan, he occupied Huatai, claimed to be the capital of Yan, Guang, usurped the throne for seven years, and died at the age of fifty).
Southern Liang Tufa Wugu (a Xianbei person from Hexi, their ancestors came from the same origin as Northern Wei. Their eighth-generation ancestor Tufa Pigu led his tribe to migrate from the north of the border to Hexi. Lü Guang sent an envoy to appoint him as the Governor of Yizhou. He claimed to be the Great Chanyu, King of Xiping, established his capital in Guangwu, moved the capital to Ledu, changed the era name to Taichu, and usurped the throne for three years).
This Liang changed the era name to Ye (occupied Zhangye, and changed the era name to Shenxi the following year).
Western Liang Li Hao (Zi Xuansheng, a native of Chengji, Longxi, the sixteenth-generation grandson of the Han general Li Guang. His grandfather Li Yan served as a general under Zhang Gui. Therefore, he occupied Hexi, and Li Hao claimed to be Liang. Reigned for seventeen years, and was the eighth-generation ancestor of Emperor Taizong of Tang, Li Shimin).
(9) Zhusenglang (a native of Jingzhao. He devoted himself to lecturing and preaching, lived on simple food and clothing, and his ambition was beyond the secular world. He moved from the Huangshi era to Mount Tai, shaved his head and practiced. At that time, more than a hundred people came after hearing the news. His morality was noble, and wise men from thousands of miles away gathered together. His good reputation spread far and wide, and through five dynasties, the emperors were influenced by him, and the tributes and edicts flew in).
並駕。
一符堅書曰。皇帝敬問太山朗和尚。大聖應期靈權超逸。蔭蓋十方化融無外。若四海之養群生。等天地之育萬物。養生存死澄神寂妙。朕以虛薄生與聖會。而隔萬機不獲輦駕。今遣使人安車相請。庶冀靈光迥蓋京邑。今並奉紫金數斤供鍍形像。績綾三十疋。奴子三人。可備灑掃。至人無違。幸望納受。想必玄鑒見朕意焉。既請已師禮事之。
二晉武帝曜書曰。皇帝敬問太山朗和上。睿德光時聲飛東嶽。乃至思與和上同養群生。至人通微想明朕意。今遣使者送五色珠像一軀。光錦五十疋。象牙簞五領。金缽五枚。到愿受納。
三後燕成武帝慕容垂書曰。皇帝敬問太山朗和上。澄神靈緒慈蔭百國。凡在含生孰不蒙潤。朕承籍纂統。方夏事膺。昔蜀不恭魏武含慨。今二賊不平。朕豈獲安。又元戎克興狂掃暴亂。至人通靈隨權指化。愿兵不血刃四海混伏。委心歸依久敬何已。今遣使者送官絹一百疋。袈裟三領。綿五十斤。幸為咒愿。
四魏太祖道武皇帝書。皇帝敬問太山朗和上。承妙聖靈要須經略。已命元戎。上人德同海岳神算遐長。冀助威謀克寧荒服。今遣使送素絹二十端。白㲲五十領。銀缽三枚。到愿受納。
五南燕慕容德。親與齊州朗和上建神通寺。與師書曰。敬問太山朗和上
【現代漢語翻譯】 現代漢語譯本 並駕。
一、符堅書曰：『皇帝恭敬地問候太山朗和尚（指朗公，居住在太山）。大聖的應世之期已到，靈妙的權能超凡脫俗，恩澤庇護十方世界，教化融合沒有邊際，如同四海滋養萬物，天地孕育眾生。修養身心，超越生死，澄澈精神，達到寂靜玄妙的境界。朕因才識淺薄，有幸與聖人同處一個時代，卻因政務繁忙，無法親自前往拜見。今派遣使者乘坐安車前去迎請，希望聖人的靈光能夠照耀京城。現奉上紫金數斤，供您用來鍍塑佛像，並奉上上等絲織品三十匹，奴僕三人，供您灑掃庭院。至人不會拒絕，希望您能接受。想必您以玄妙的智慧，能夠理解朕的心意。』迎請之後，符堅以對待老師的禮節來侍奉朗公。
二、晉武帝司馬曜書曰：『皇帝恭敬地問候太山朗和尚。您的睿智德行光耀當世，聲名遠播東嶽。朕一直希望能與和尚您一同教養眾生。至人通曉微妙，想必明白朕的心意。今派遣使者送去五色寶珠佛像一尊，光彩奪目的絲織品五十匹，象牙食盒五套，金缽五個，希望您能接受。』
三、後燕成武帝慕容垂書曰：『皇帝恭敬地問候太山朗和尚。您澄澈精神，靈妙的思緒，慈悲的恩澤庇護著各個國家，凡是具有生命的眾生，沒有不蒙受您的恩澤的。朕繼承先人的基業，治理國家，正當夏之時，肩負著重大的責任。過去蜀地不恭順，魏武帝曹操為此感慨。如今有二賊作亂，朕怎能安寧？希望元帥能夠戰無不勝，迅速掃平暴亂。至人通曉神靈，能夠隨機應變，指點教化。希望不用流血就能使四海歸順，朕委身歸依，長久的敬意沒有窮盡。今派遣使者送去官絹一百匹，袈裟三件，棉花五十斤，希望您能為朕誦經祈福。』
四、魏太祖拓跋珪書曰：『皇帝恭敬地問候太山朗和尚。要成就玄妙聖靈的事業，必須要有周密的計劃。朕已經命令元帥出征。上人的德行如同山海一樣崇高，神妙的算計長遠廣大。希望您能幫助朕的威望和謀略，平定邊遠的地區。今派遣使者送去素絹二十端，白色毛織品五十匹，銀缽三個，希望您能接受。』
五、南燕慕容德親自與齊州的朗和尚建造神通寺，並給朗公寫信說：『恭敬地問候太山朗和尚。』
【English Translation】 English version Parallel.
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Fu Jian's letter says: 'The Emperor respectfully inquires after the health of Lang the Monk (referring to Lang Gong, residing in Mount Tai). The Great Sage's destined time has arrived, and his spiritual powers are extraordinary and unrestrained, sheltering all directions and harmonizing all without limit, like the seas nourishing all living beings and the heavens and earth nurturing all things. Cultivating life and transcending death, purifying the spirit and reaching a state of serene and profound mystery. I, with my humble abilities, am fortunate to be in the same era as the Sage, but due to the pressures of state affairs, I am unable to personally pay my respects. Now I am sending an envoy with a comfortable carriage to invite you, hoping that your spiritual light can illuminate the capital. I now offer several pounds of purple gold for you to use to gild statues of the Buddha, as well as thirty bolts of fine silk and three servants to keep the grounds clean. A perfect being will not refuse; I hope you will accept. I believe that with your profound wisdom, you will understand my intentions.' After inviting him, Fu Jian treated Lang Gong with the respect due to a teacher.
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Emperor Wu of Jin, Sima Yao, wrote: 'The Emperor respectfully inquires after the health of Lang the Monk of Mount Tai. Your wise virtue illuminates the age, and your reputation spreads far and wide to the Eastern Peak. I have always hoped to nurture all living beings together with you, Venerable Monk. A perfect being understands the subtle, and I believe you understand my intentions. Now I am sending an envoy with a statue of the Buddha made of five-colored pearls, fifty bolts of radiant brocade, five sets of ivory food containers, and five golden bowls, hoping that you will accept them.'
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Emperor Chengwu of Later Yan, Murong Chui, wrote: 'The Emperor respectfully inquires after the health of Lang the Monk of Mount Tai. Your purified spirit, your spiritual thoughts, and your compassionate grace shelter all countries. All living beings receive your blessings. I have inherited the legacy of my ancestors and govern the country, and I am now in the summer season, bearing great responsibilities. In the past, the Shu region was disobedient, and Emperor Wu of Wei, Cao Cao, lamented this. Now there are two rebellious bandits, how can I be at peace? I hope that the commander can be victorious and quickly quell the rebellion. A perfect being understands the divine and can adapt to circumstances, guiding and teaching. I hope that the four seas can submit without bloodshed. I entrust myself to you, and my long-lasting respect has no end. Now I am sending an envoy with one hundred bolts of official silk, three kasayas (robes), and fifty pounds of cotton, hoping that you will chant sutras and pray for me.'
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Emperor Taizu Daowu of Wei, Tuoba Gui, wrote: 'The Emperor respectfully inquires after the health of Lang the Monk of Mount Tai. To accomplish the work of the profound and sacred spirit, there must be careful planning. I have already ordered the commander to set out. The Venerable One's virtue is as lofty as the mountains and seas, and your divine calculations are far-reaching and vast. I hope that you can assist my prestige and strategy in pacifying the remote regions. Now I am sending an envoy with twenty rolls of plain silk, fifty white woolen blankets, and three silver bowls, hoping that you will accept them.'
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Murong De of Southern Yan personally built the Shentong Temple with Lang the Monk of Qizhou and wrote a letter to Lang Gong, saying: 'Respectfully inquiring after the health of Lang the Monk of Mount Tai.'
。遭家多難災禍屢臻。昔在建熙王室西越賴武王中興。神武御世大啟東夏。拯拔區域遐邇蒙蘇。天下幸甚。天未忘災。武王即宴。永康之始東傾西蕩京華播越。每思靈闕屏營飲淚 朕以無德生在亂兵遺民未幾繼承天祿。幸和上大思神祇蓋護。使者送絹百疋。並假東齊王奉高山荏二縣封給。書不盡意。稱朕心焉。五朝御啟。師悉回答。恐煩不錄。見唐弘明集。
(丁酉) 改隆安○北涼改神璽。
後燕改永康。
(戊戌) 後燕慕容盛(字道運。寶之庶子。立三年。壽二十九卒。改年建平)。
(十) 北魏是年即帝位。改元天興。道武下詔曰。夫佛法之興其來遠矣。濟益之功冥及存沒。神蹤遺法信可依憑。敕有司于京師建飾容像修整宮舍。令信向之徒有所居正。是歲作浮屠殿二所。謂耆阇須彌。別構禪房法座。莫不嚴具焉。
(己亥) 後秦改弘始○後燕改長樂(字道文垂。少子在。位六年壽。二十三歲)。
後涼呂纂改咸寧○北涼改天璽。
(庚子) 南涼利鹿孤(烏孤之弟立二年改建和)。
(十一) 是年什法師卒。鳩摩羅什。此翻童壽。天竺人也。家世勛烈。父鳩摩羅炎。有美節。避相位出家。龜茲王聞請為國師。以妹妻焉遂生什。日誦千偈三萬余言。大
小乘宗莫不該覽。符秦建元十三年。德星現之。苻堅使呂光西討。及聞堅敗。據姑臧稱涼。弗獲師面。姚秦弘始三年三月。庭樹生連理。逍遙園有蔥變茝。以表智人應入中國。九月呂隆來降。十二月二十日。迎師居逍遙園。興以國師禮待之。甚見優寵。仍命譯經論三百餘卷。資學三千拔萃有八。曰道生僧肇道融僧睿道恒僧影惠觀惠嚴等。各有著述。知別傳明。可謂一時之盛千載光華。又舉僧䂮為僧正。以政僧事。沙門惠睿精誠遠到。隨什傳寫。每與睿言。西方辭體特重文制。其宮商體韻以入管絃。為善。凡覲王者必有贊德。經偈皆其式也。嘗嘆曰。吾著大乘阿毗曇非迦旃延比也。時無深識者。因悽然而止。獨與秦王著實相論二卷。秦王機政之暇。躬與什對譯。尋覽舊經多所紕繆。什釐正之。嘗講經草堂寺。及朝臣沙門數千眾肅容觀聽。一日王謂什曰。法師才明超悟海內無雙。可使法種不嗣哉。遂以宮嬪十人逼令受之。什亦自謂。每講有二小兒。登吾肩慾障也。自是不住僧房。別立廨舍。諸僧有效之者。什聚針盈缽謂曰。若相效能食此者乃可畜室耳。舉已進針如常膳。諸僧愧止初在龜茲。鄰國諸王會同。每請什說法。必跪伏座前命什踐肩而登座。嘗與母謁大月氏國北山尊者。北山謂其母曰。善護此沙彌。年三十五。毗尼
【現代漢語翻譯】 現代漢語譯本：小乘宗沒有不通覽的。符秦建元十三年，德星出現。苻堅派遣呂光西征。等到聽說苻堅戰敗，就佔據姑臧自稱涼王。弗獲沒有見過鳩摩羅什的面。姚秦弘始三年三月，庭院裡的樹木生長出連理枝，逍遙園有蔥變成了茝草，以此表明有智慧的人應該進入中國。九月，呂隆前來投降。十二月二十日，迎接鳩摩羅什居住在逍遙園，以國師的禮節對待他，非常優待寵幸。於是命令他翻譯經論三百多卷。資助學習的三千人中，選拔出八位傑出人才，分別是道生（Daosheng，人名）, 僧肇（Sengzhao，人名）, 道融（Daorong，人名）, 僧睿（Sengrui，人名）, 道恒（Daoheng，人名）, 僧影（Sengying，人名）, 惠觀（Huiguan，人名）, 惠嚴（Huiyan，人名）等。他們各自都有著作，知道其他人的傳記和事蹟。可以說是當時的一大盛事，千載的光輝。又推舉僧䂮（Sengshuo，人名）為僧正，來管理僧人的事務。沙門惠睿（Huirui，人名）以精誠之心遠道而來，跟隨鳩摩羅什進行傳寫。鳩摩羅什經常和惠睿說，西方的辭藻文體特別注重文采和格律，他們的宮商體韻可以用來配合管絃樂，這是很好的。凡是朝見國王，必定有讚美功德的辭賦，經文偈頌都是這樣的格式。曾經感嘆說：『我所著的大乘阿毗曇，不是迦旃延（Katyayana，佛陀弟子，以論義著稱）所能比的。』當時沒有深刻理解的人，因此淒涼地停止了。只和秦王著述了《實相論》二卷。秦王在處理政務的空閑時間，親自和鳩摩羅什一起翻譯。尋閱舊的經文，發現很多錯誤，鳩摩羅什加以校正。曾經在草堂寺講經，朝廷大臣和沙門數千人，神情嚴肅地觀看聆聽。一天，秦王對鳩摩羅什說：『法師的才智超凡脫俗，海內無雙，怎麼能讓佛法的種子沒有後代呢？』於是把十名宮女強迫送給他。鳩摩羅什也自認為，每次講經的時候，有兩個小孩子，登上我的肩膀想要阻擋我。從此不住在僧房，另外設立官舍。很多僧人效仿他。鳩摩羅什聚集了一缽的針，對他們說：『如果效仿我，能吃下這些針，才可以娶妻。』說完拿起針吃下去，像吃平常的食物一樣。眾僧感到慚愧而停止了。當初在龜茲（Kuci，古國名），鄰國的諸位國王會同，每次請鳩摩羅什說法，必定跪伏在座位前，讓鳩摩羅什踩著他們的肩膀登上座位。曾經和母親拜謁大月氏國（Yuezhi，古國名）的北山尊者（Beishan Zunzhe，人名），北山尊者對他的母親說：『好好保護這個沙彌，到三十五歲，會毀壞戒律。』 English version: He had thoroughly studied all the Hinayana schools. In the thirteenth year of Jianyuan during the reign of Fu Qin, a De Xing (Virtuous Star) appeared. Fu Jian sent Lü Guang on a western expedition. Upon hearing of Fu Jian's defeat, he occupied Guzang and declared himself the King of Liang. Fu Huo had not met Kumarajiva in person. In the third year of Hongshi during the reign of Yao Qin, in the third month, trees in the courtyard grew intertwined branches, and scallions in Xiaoyao Garden transformed into irises, indicating that a wise man should enter China. In the ninth month, Lü Long came to surrender. On the twentieth day of the twelfth month, Kumarajiva was welcomed to reside in Xiaoyao Garden, and he was treated with the respect of a national preceptor, receiving great favor and honor. Consequently, he was ordered to translate over three hundred volumes of scriptures and treatises. Among the three thousand who were supported in their studies, eight outstanding individuals were selected: Daosheng (Daosheng, a person's name), Sengzhao (Sengzhao, a person's name), Daorong (Daorong, a person's name), Sengrui (Sengrui, a person's name), Daoheng (Daoheng, a person's name), Sengying (Sengying, a person's name), Huiguan (Huiguan, a person's name), and Huiyan (Huiyan, a person's name). Each of them had their own writings and were known for their biographies and deeds. It can be said that it was a great event of the time, a glory for a thousand years. Furthermore, Sengshuo (Sengshuo, a person's name) was appointed as the Sangha Chief to manage the affairs of the Sangha. The Shramana Huirui (Huirui, a person's name) came from afar with sincere devotion, following Kumarajiva in transcription. Kumarajiva often said to Huirui that Western rhetoric and literary styles placed great emphasis on elegance and prosody, and their musical scales and rhythms could be incorporated into orchestral music, which was excellent. Whenever one paid homage to a king, there would be eulogies praising his virtues, and the verses of the scriptures were in this style. He once lamented, 'My Mahayana Abhidhamma is not comparable to that of Katyayana (Katyayana, a disciple of the Buddha, known for his treatises).' At that time, there were no people with deep understanding, so he stopped sadly. He only wrote two volumes of the 'Treatise on Reality' with the King of Qin. During his spare time from handling state affairs, the King of Qin personally translated with Kumarajiva. Upon examining the old scriptures, many errors were found, and Kumarajiva corrected them. He once lectured at the Caotang Temple, and thousands of court officials and Shramanas watched and listened with solemn expressions. One day, the King said to Kumarajiva, 'Master's talent and wisdom are extraordinary and unparalleled in the world. How can we allow the seed of the Dharma to have no descendants?' Therefore, he forced ten palace women upon him. Kumarajiva also said to himself that every time he lectured, there were two children who climbed onto his shoulders, wanting to obstruct him. From then on, he no longer lived in the monastery but established a separate official residence. Many monks imitated him. Kumarajiva gathered a bowl full of needles and said to them, 'If you imitate me and can eat these needles, then you may take a wife.' After saying this, he picked up the needles and ate them as if they were ordinary food. The monks were ashamed and stopped. Initially, in Kuci (Kuci, an ancient kingdom), the kings of neighboring countries would gather, and every time they invited Kumarajiva to preach, they would kneel before the seat and have Kumarajiva step on their shoulders to ascend the seat. He once visited the Venerable Beishan (Beishan Zunzhe, a person's name) of the Great Yuezhi Kingdom (Yuezhi, an ancient kingdom) with his mother. The Venerable Beishan said to his mother, 'Take good care of this Shramana. At the age of thirty-five, he will violate the Vinaya (Vinaya, monastic rules).'
【English Translation】 English version: He had thoroughly studied all the Hinayana schools. In the thirteenth year of Jianyuan during the reign of Fu Qin, a De Xing (Virtuous Star) appeared. Fu Jian sent Lü Guang on a western expedition. Upon hearing of Fu Jian's defeat, he occupied Guzang and declared himself the King of Liang. Fu Huo had not met Kumarajiva in person. In the third year of Hongshi during the reign of Yao Qin, in the third month, trees in the courtyard grew intertwined branches, and scallions in Xiaoyao Garden transformed into irises, indicating that a wise man should enter China. In the ninth month, Lü Long came to surrender. On the twentieth day of the twelfth month, Kumarajiva was welcomed to reside in Xiaoyao Garden, and he was treated with the respect of a national preceptor, receiving great favor and honor. Consequently, he was ordered to translate over three hundred volumes of scriptures and treatises. Among the three thousand who were supported in their studies, eight outstanding individuals were selected: Daosheng (Daosheng, a person's name), Sengzhao (Sengzhao, a person's name), Daorong (Daorong, a person's name), Sengrui (Sengrui, a person's name), Daoheng (Daoheng, a person's name), Sengying (Sengying, a person's name), Huiguan (Huiguan, a person's name), and Huiyan (Huiyan, a person's name). Each of them had their own writings and were known for their biographies and deeds. It can be said that it was a great event of the time, a glory for a thousand years. Furthermore, Sengshuo (Sengshuo, a person's name) was appointed as the Sangha Chief to manage the affairs of the Sangha. The Shramana Huirui (Huirui, a person's name) came from afar with sincere devotion, following Kumarajiva in transcription. Kumarajiva often said to Huirui that Western rhetoric and literary styles placed great emphasis on elegance and prosody, and their musical scales and rhythms could be incorporated into orchestral music, which was excellent. Whenever one paid homage to a king, there would be eulogies praising his virtues, and the verses of the scriptures were in this style. He once lamented, 'My Mahayana Abhidhamma is not comparable to that of Katyayana (Katyayana, a disciple of the Buddha, known for his treatises).' At that time, there were no people with deep understanding, so he stopped sadly. He only wrote two volumes of the 'Treatise on Reality' with the King of Qin. During his spare time from handling state affairs, the King of Qin personally translated with Kumarajiva. Upon examining the old scriptures, many errors were found, and Kumarajiva corrected them. He once lectured at the Caotang Temple, and thousands of court officials and Shramanas watched and listened with solemn expressions. One day, the King said to Kumarajiva, 'Master's talent and wisdom are extraordinary and unparalleled in the world. How can we allow the seed of the Dharma to have no descendants?' Therefore, he forced ten palace women upon him. Kumarajiva also said to himself that every time he lectured, there were two children who climbed onto his shoulders, wanting to obstruct him. From then on, he no longer lived in the monastery but established a separate official residence. Many monks imitated him. Kumarajiva gathered a bowl full of needles and said to them, 'If you imitate me and can eat these needles, then you may take a wife.' After saying this, he picked up the needles and ate them as if they were ordinary food. The monks were ashamed and stopped. Initially, in Kuci (Kuci, an ancient kingdom), the kings of neighboring countries would gather, and every time they invited Kumarajiva to preach, they would kneel before the seat and have Kumarajiva step on their shoulders to ascend the seat. He once visited the Venerable Beishan (Beishan Zunzhe, a person's name) of the Great Yuezhi Kingdom (Yuezhi, an ancient kingdom) with his mother. The Venerable Beishan said to his mother, 'Take good care of this Shramana. At the age of thirty-five, he will violate the Vinaya (Vinaya, monastic rules).'
無缺。度人如優波鞠多。不爾正俊法師耳。杯渡比在彭城。聞什入關。嘆曰。吾與此子戲別三百年矣。相見杳然未期。遲于來世耳。什嘗升座。每曰。譬如臭泥中生蓮華。但取其華勿取臭泥也。居秦才九年而疾。口出三番神咒令外國弟子誦之。以自救。未及致力轉覺危殆。於是力疾集眾告別曰。因法相逢殊未盡心。方復後世。惻愴可言。自以闇短謬充傳譯。所出經論。唯十誦律未及刪繁。若義契佛心焚身之日舌不焦壞。言訖而逝。阇維日舌果若紅蓮色而不壞云。
論曰。漢光武生於南陽。而南陽無賤士。羅什至關中而奇才畢集經稱。聖賢出世。皆有因中同行開士。隨從下生以佐佑其化。信不誣矣。方魏晉以來大法草昧。西域沙門至者。例以神蹟顯化中國。雖有奇杰閑出。然多囿情外學。迨什公之來然後大法淵源始淳。學者得以盡心方等而蔑視老莊。蓋什公有力於法門。豈小補哉。特以宿障之累。致其居關中才九年所蘊十未行一而不克壽。秦王有致什之功而弗能成其美。嗚呼使什公峻德梵行副其所蘊。獲永天年以光大教之序。雖彌勒出世。尚何加焉。
(十二) 法師道䂮。以奉律精苦。為秦王所重。自什公入關。僧尼以萬數。頗多愆濫。秦王患之。遂置僧正。下詔曰。大法東遷於今為極。僧尼寖多宜設綱
【現代漢語翻譯】 現代漢語譯本： 無缺（沒有缺點）。度化眾生就像優波鞠多（Upagupta，一位著名的佛教阿羅漢）。不像正俊法師那樣。杯渡（一位僧人）當時在彭城，聽說鳩摩羅什（Kumārajīva）入關中，感嘆道：『我與這位大師戲別已經三百年了。相見遙遙無期，只能期待來世了。』鳩摩羅什曾經升座講法，常說：『譬如臭泥中生出蓮花，但取其花，不要取臭泥。』他在秦地只有九年就生病了，口中念出三番神咒，讓外國弟子誦讀，以求自救。但還沒來得及盡力，就感覺更加危急。於是勉強召集眾人告別說：『因為佛法相逢，殊未盡心，希望在後世再續前緣。』悲傷之情難以言表。自認為才識淺薄，錯誤地擔任了翻譯的工作。所翻譯的經論，只有《十誦律》沒有來得及刪繁。如果所譯的義理契合佛心，那麼焚身之日舌頭就不會焦壞。』說完就去世了。火化那天，舌頭果然像紅蓮一樣顏色，沒有損壞。
評論說：漢光武帝生於南陽，而南陽沒有低賤的人才。鳩摩羅什到達關中，各種奇才都聚集而來。經書上說：聖賢出世，都有前世一起修行的菩薩跟隨下生，來輔助他的教化。這話確實不假。自從魏晉以來，佛法剛剛開始發展，西域的沙門來到中原，通常以神蹟來顯現教化。雖然有傑出的人才出現，但大多侷限於情慾和外道學說。等到鳩摩羅什到來之後，佛法深厚的源流才開始純正，學者們才能夠盡心研究大乘佛法，而輕視老莊學說。鳩摩羅什對佛法做出的貢獻，難道是小小的補益嗎？只是因為宿世的業障，導致他在關中只有九年，所蘊藏的十分之一都未能實行，而且沒能長壽。秦王有迎請鳩摩羅什的功勞，卻不能成就他的美德。唉！如果鳩摩羅什高尚的品德和清凈的修行，能夠配合他所蘊藏的才能，獲得長久的壽命，來光大佛教的秩序，即使彌勒佛出世，又能增加什麼呢？
（十二）法師道䂮（Dàosheng），因為奉行戒律精嚴刻苦，被秦王所器重。自從鳩摩羅什入關中，僧尼有數萬人，頗多有過失和違規行為。秦王為此擔憂，於是設定僧正（Sēngzhèng，佛教僧官），下詔說：『佛法東傳到今天已經達到了極盛。僧尼逐漸增多，應該設立綱紀。
【English Translation】 English version: He was flawless. He converted people like Upagupta (a prominent Buddhist Arhat). Unlike Dharma Master Zhengjun. Bhadra (a monk) was in Pengcheng at that time. Hearing that Kumārajīva (a renowned translator of Buddhist texts) had entered Guanzhong, he sighed, 'I parted with this master in jest three hundred years ago. Meeting again is uncertain, and can only be expected in the next life.' Kumārajīva once ascended the seat to preach, often saying, 'It is like a lotus flower growing out of stinky mud; take only the flower and not the stinky mud.' He was only in Qin for nine years before falling ill. He recited three divine mantras, instructing his foreign disciples to chant them to save himself. But before he could exert his efforts, he felt even more critical. So he forced himself to gather the crowd to bid farewell, saying, 'We met because of the Dharma, but I have not fully devoted myself. I hope to continue this connection in the next life.' His sorrow was indescribable. He considered himself ignorant and short-sighted, mistakenly taking on the task of translation. Of the scriptures and treatises he translated, only the Ten Recitation Vinaya had not been abridged. If the meaning of my translations accords with the Buddha's mind, then on the day of cremation, my tongue will not be burned.' After saying this, he passed away. On the day of cremation, his tongue was indeed like a red lotus in color and was not destroyed.
Commentary: Emperor Guangwu of Han was born in Nanyang, and Nanyang had no lowly talents. When Kumārajīva arrived in Guanzhong, all kinds of extraordinary talents gathered. The scriptures say that when sages and worthies appear in the world, there are always bodhisattvas who practiced together with them in previous lives who descend to assist in their transformation. This is indeed true. Since the Wei and Jin dynasties, the Great Dharma was just beginning to develop. The śramaṇas (monks) from the Western Regions who came to China usually manifested their teachings through miracles. Although outstanding talents emerged occasionally, they were mostly limited by emotions and external learning. It was not until Kumārajīva arrived that the profound source of the Great Dharma began to be pure. Scholars were able to devote themselves to the study of Mahayana Buddhism and despise the teachings of Laozi and Zhuangzi. Was Kumārajīva's contribution to the Dharma a small supplement? It was only because of the accumulation of past karmic obstacles that he was only in Guanzhong for nine years, and only one-tenth of what he possessed was put into practice, and he did not live long. The King of Qin had the merit of inviting Kumārajīva, but he could not fulfill his virtue. Alas! If Kumārajīva's noble virtue and pure practice could match his talents, and he could obtain a long life to glorify the order of Buddhism, what more could be added even if Maitreya (the future Buddha) were to appear?
(12) Dharma Master Dàosheng (a Buddhist monk), was highly regarded by the King of Qin because he strictly and diligently observed the precepts. Since Kumārajīva entered Guanzhong, there were tens of thousands of monks and nuns, and there were many faults and violations. The King of Qin was worried about this, so he established the Sēngzhèng (a Buddhist monastic official), and issued an edict saying, 'The eastward transmission of the Dharma has reached its peak today. The number of monks and nuns is gradually increasing, and there should be established regulations.'
領。宣授遠視以濟頹緒。䂮法師早有學誼。晚以德稱。可為國僧正。給輿吏力資侍中秩。傳詔羊車各二人。又以僧遷禪惠為悅眾。以法欽惠斌為僧錄。班秩有差。尋加親信仗身白從各三十人。
(十三) 時師子國有婆羅門。號聰明。為異道之宗。聞什在關中。馱其書至。乞與僧辨論。關中沙門相視缺然。什謂法師道融曰。子可以當之。融顧外道經書未讀。乃密使人錄其書目。一覽即誦。剋日議論。秦主與公卿大集。婆羅門以能博觀為夸。融數其書並秦地經史三倍之。什乘勝嘲曰。卿乃未聞秦有博學者乎。敢輕遠來。於是婆羅門愧服再拜融足下而去。
(十四) 法師道恒。幼事後母以孝聞。母亡去為沙門。從什公游。什愛其才。與道標齊名。秦主雅聞二人有經綸術業。令尚書姚顯宣旨敦勉罷道輔政。恒標抗表陳情。略曰漢光武成嚴陵之節。魏文帝全管寧之高。陛下天縱之聖。議論每欲遠輩堯舜。今乃冠巾兩道人。反在光武魏文之下。主覆命什䂮等勉諭之。必欲遂其心。什䂮等奏章敘其事。略曰。惟聖人能通天下之志恒標業已毀除鬚髮。著不正之衣。今使處簪紳之朝。非其志也。且大秦龍興異才輩出。如恒標等未為卓越。主又下書。於是舉眾懇乞。乃得寢。恒嘆曰。名進真道之累。乃與標去入瑯邪山。終
【現代漢語翻譯】 現代漢語譯本： 領（官名）。宣旨授予遠視（人名）官職，以幫助治理衰敗的政務。䂮（音shì）法師早年就有學術名聲，晚年以德行著稱，可以擔任國僧正（管理全國僧侶的官職），供給車馬和僕役，享受侍中（官名）的待遇。傳旨賞賜羊車各兩輛。又任命僧遷、禪惠為悅眾（寺院中負責引導僧眾的職務），法欽、惠斌為僧錄（管理僧侶戶籍的官職），給予不同的官階。不久又增加親信衛士和身穿白衣的隨從各三十人。
當時師子國（今斯里蘭卡）有個婆羅門，名叫聰明，是外道的首領。聽說鳩摩羅什在關中，就帶著他的著作來到這裡，請求與僧人辯論。關中的沙門（出家僧人）面面相覷，沒有人敢應戰。鳩摩羅什對法師道融說：『你可以應付他。』道融考慮到外道的經書沒有讀過，就秘密地派人抄錄了他們的書目，看了一遍就能背誦。到了約定的辯論日期，秦王和公卿大臣都來觀看。婆羅門以能廣泛閱讀書籍而自誇，道融列舉了他的著作，並且說數量是秦地的經史的三倍。鳩摩羅什乘勝嘲諷說：『你難道沒有聽說過秦地有博學的人嗎？竟然敢輕率地遠道而來。』於是婆羅門感到慚愧，跪拜道融的腳下離去。
法師道恒，小時候侍奉繼母以孝順聞名。母親去世后出家為沙門，跟隨鳩摩羅什學習。鳩摩羅什喜愛他的才能，與道標齊名。秦王早就聽說這兩人有治理國家的才能，命令尚書姚顯傳達旨意，勸勉他們放棄出家，輔佐朝政。道恒和道標上書陳述自己的心意，大意是：漢光武帝成全了嚴陵（嚴光）的高風亮節，魏文帝保全了管寧的高尚品格。陛下天縱英明，議論總是想超越堯舜，現在卻讓兩個僧人還俗為官，反而不如光武帝和魏文帝了。秦王又命令鳩摩羅什等人勸說他們，一定要順遂他們的心願。鳩摩羅什等人上奏章敘述這件事，大意是：只有聖人才能通達天下人的志向，道恒和道標已經剃除了鬚髮，穿著不正的衣服，現在讓他們身處官場，不是他們的志向。況且大秦興盛，各種人才輩出，像道恒和道標這樣的人才還算不上卓越。秦王又下詔書。於是大家懇切請求，才得以作罷。道恒嘆息說：『名聲是修道的累贅。』於是與道標一起進入瑯邪山，最終在那裡終老。
【English Translation】 English version: Ling (an official title). An edict was issued to grant Yuanshi (a personal name) an official position to help govern the declining affairs of state. Dharma Master Shi (pronounced shì) had a reputation for scholarship in his early years and was known for his virtue in his later years. He could serve as the National Sangharaja (the official in charge of managing monks nationwide), provided with carriages and servants, and enjoy the treatment of a Shizhong (an official title). An edict was issued to bestow two sheep-drawn carriages each. Furthermore, Sengqian and Chanhui were appointed as Yuezhong (a position in the monastery responsible for guiding the monastic community), and Faqin and Huibin were appointed as Senglu (officials in charge of managing monastic registration), with different ranks given. Soon after, thirty trusted guards and thirty white-clad attendants were added.
At that time, there was a Brahmin from Shizi Kingdom (present-day Sri Lanka) named Congming, who was the leader of heterodox paths. Having heard that Kumarajiva was in Guanzhong, he brought his writings and requested to debate with the monks. The Shramanas (ordained monks) in Guanzhong looked at each other, and no one dared to accept the challenge. Kumarajiva said to Dharma Master Daorong, 'You can handle him.' Daorong, considering that he had not read the scriptures of the heterodox paths, secretly sent someone to copy their catalog, and he could recite it after reading it once. On the appointed date of the debate, the Qin ruler and court officials all came to watch. The Brahmin boasted of his ability to read extensively, and Daorong listed his works, saying that the number was three times that of the classics and histories of the Qin region. Kumarajiva took the opportunity to mock him, saying, 'Have you not heard that there are learned people in the Qin region? How dare you come from afar so rashly?' Thereupon, the Brahmin felt ashamed, knelt and bowed at Daorong's feet, and left.
Dharma Master Daoheng served his stepmother with filial piety from a young age. After his mother passed away, he became a Shramana and studied with Kumarajiva. Kumarajiva loved his talent, and he was as famous as Daobiao. The Qin ruler had long heard that these two had the talent to govern the country, and ordered Shangshu Yao Xian to convey the imperial decree, urging them to give up their monastic life and assist in the government. Daoheng and Daobiao submitted a memorial stating their intentions, roughly saying: Emperor Guangwu of the Han Dynasty fulfilled Yan Ling's (Yan Guang's) noble integrity, and Emperor Wen of the Wei Dynasty preserved Guan Ning's lofty character. Your Majesty is naturally intelligent, and your discussions always aim to surpass Yao and Shun, but now you are forcing two monks to return to secular life and become officials, which is inferior to Emperor Guangwu and Emperor Wen. The Qin ruler then ordered Kumarajiva and others to persuade them, insisting on fulfilling their wishes. Kumarajiva and others submitted a memorial narrating the matter, roughly saying: Only a sage can understand the aspirations of all people. Daoheng and Daobiao have already shaved their heads and beards and wear improper clothes. Now, to place them in officialdom is not their aspiration. Moreover, the Great Qin is flourishing, and various talents are emerging in large numbers. Talents like Daoheng and Daobiao are not particularly outstanding. The Qin ruler then issued another decree. Thereupon, everyone earnestly pleaded, and it was finally abandoned. Daoheng sighed, 'Fame is a burden to the true path.' So he and Daobiao entered Mount Langya and eventually died there.
世不出。
(十五) 法師僧睿。幼有盛名。及從羅什受業。妙悟絕倫。秦王嘗問司徒姚嵩曰。睿公誰可比。嵩曰。未見歸宿及朝會公卿大集。睿風神朗徹。主指以謂嵩曰。四海僧望也。睿講成實論。什公曰。此諍論中有七處破毗曇。子能辦乎。睿舉以應問。皆當其意。什嘆曰。子真精識。傳譯有賞音。吾何恨焉。
(十六) 法師僧肇。幼家貧。為人傭書。遂博觀子史。尤善莊老。蓋其粗也。年二十為沙門。名震三輔。什公在姑臧。肇走依之。什與語驚曰。法中龍象也。及歸關中詳定經論。四方學者輻湊而至。設難交攻肇迎刃而解。皆出意表。著般若無知論。什覽之曰。吾解不謝子。文當相揖耳。傳其論至匡山。劉遺民以似遠公。公撫髀嘆曰。以為未嘗有也。復著物不遷等論。皆妙盡精微。秦主尤重其筆札。敕傳佈中外。肇卒年三十有二。當時惜其早世云。
(辛丑) 涼呂隆改神鼎。
北涼沮渠蒙遜(臨松盧水胡人。其先為兇奴。遜后殺歆。立於張掖。治三十三年。壽六十六。改永安)。
後燕慕容熙改光始。
(壬寅) 改元興。
南涼傉檀(利鹿孤弟。立十三年。壽五十五。改元弘昌)。
(十七) 元興元年。天竺弗多羅尊者至秦。義學沙門數百人從之
【現代漢語翻譯】 現代漢語譯本：
世不出，指羅什（Kumārajīva）大師的才華舉世無雙。
（十五）法師僧睿（Sēngruì），年幼時就享有盛名。等到跟隨羅什（Kumārajīva）大師學習后，他的精妙領悟更是超凡脫俗。秦王曾經問司徒姚嵩說：『僧睿（Sēngruì）可以和誰相比？』姚嵩回答說：『還沒見過他參加歸宿儀式以及朝會公卿大臣們的大型集會。』羅什（Kumārajīva）大師指著僧睿（Sēngruì）風采神韻清朗透徹的樣子對姚嵩說：『他是四海僧眾所仰望的人啊。』僧睿（Sēngruì）講解《成實論》，羅什（Kumārajīva）大師說：『這部諍論中有七處可以駁倒毗曇（Abhidharma），你能做到嗎？』僧睿（Sēngruì）舉例回答，都切中要害。羅什（Kumārajīva）大師讚歎說：『你真是精通佛理，翻譯經典有知音，我還有什麼遺憾呢？』
（十六）法師僧肇（Sēngzhào），幼年時家境貧寒，靠替人抄書為生，因此廣泛閱讀子書史籍，尤其擅長莊子和老子的學說，這大概是他的粗略瞭解。二十歲時出家為沙門，名聲震動三輔地區。羅什（Kumārajīva）大師在姑臧時，僧肇（Sēngzhào）前去依附他。羅什（Kumārajīva）大師與他交談后驚歎道：『他是佛法中的龍象啊！』等到回到關中詳細審定經論時，四方學者像車輻一樣聚集而來。他們設定難題互相攻擊，僧肇（Sēngzhào）迎刃而解，都出人意料。他撰寫了《般若無知論》，羅什（Kumārajīva）大師讀後說：『我對佛法的理解不亞於你，文章水平應當可以和你互相致意。』他的論著傳到匡山，劉遺民認為僧肇（Sēngzhào）的論著與慧遠（Huiyuan）法師的論著相似，慧遠（Huiyuan）法師拍著大腿感嘆說：『我以為世上沒有這樣的人啊！』他又撰寫了《物不遷論》等論著，都精妙地闡述了佛法的精微之處。秦王尤其重視他的文章，下令在國內外傳播。僧肇（Sēngzhào）去世時年僅三十二歲，當時的人們都惋惜他過早去世。
（辛丑）涼國呂隆改年號為神鼎。
北涼沮渠蒙遜（Júqú Méngxùn）（臨松盧水胡人，他的祖先是匈奴人，蒙遜（Méngxùn）後來殺了沮渠歆（Júqú Xīn），在張掖建立政權，統治了三十三年，享年六十六歲，改年號為永安）。
後燕慕容熙改年號為光始。
（壬寅）改年號為元興。
南涼傉檀（Nǜtán）（利鹿孤（Lìlùgū）的弟弟，在位十三年，享年五十五歲，改年號為弘昌）。
（十七）元興元年，天竺弗多羅（Buddhatrāta）尊者到達秦國，有幾百名精通義學的沙門跟隨他。
【English Translation】 English version:
'World Unsurpassed' refers to the unparalleled talent of Master Kumārajīva.
(15) Dharma Master Sēngruì, enjoyed great fame from a young age. After studying with Kumārajīva, his profound understanding was extraordinary. The King of Qin once asked the Minister Yao Song, 'Who can Sēngruì be compared to?' Yao Song replied, 'I have not seen him participate in the monastic settlement ceremonies or large gatherings of court officials.' Kumārajīva pointed to Sēngruì, whose demeanor was clear and bright, and said to Yao Song, 'He is the hope of monks from all over the world.' When Sēngruì lectured on the Tattvasiddhi Śāstra, Kumārajīva said, 'In this treatise, there are seven points that can refute the Abhidharma. Can you do it?' Sēngruì responded with examples, all hitting the mark. Kumārajīva praised, 'You truly have profound knowledge. Translating scriptures with you is like finding a kindred spirit. What regrets do I have?'
(16) Dharma Master Sēngzhào, was poor in his youth and made a living by copying books for others. As a result, he extensively read classical and historical texts, especially excelling in the teachings of Zhuangzi and Laozi, which was his basic understanding. At the age of twenty, he became a śrāmaṇa, and his name shook the Three Auxiliary Regions. When Kumārajīva was in Guzang, Sēngzhào went to rely on him. Kumārajīva was amazed after speaking with him, saying, 'He is a dragon and elephant in the Dharma!' When he returned to Guanzhong to carefully examine the scriptures and treatises, scholars from all directions gathered like spokes on a wheel. They set up difficult questions to attack each other, but Sēngzhào resolved them with ease, all beyond expectations. He wrote the Prajñā-no-jñāna-śāstra. After reading it, Kumārajīva said, 'My understanding of the Dharma is no less than yours, and my writing should be able to greet you.' When his treatise was transmitted to Mount Lu, Liu Yimin thought that Sēngzhào's treatise was similar to Dharma Master Huiyuan's treatise. Dharma Master Huiyuan patted his thigh and exclaimed, 'I thought there was no such person in the world!' He also wrote treatises such as the Things Do Not Shift, all of which exquisitely explained the subtleties of the Dharma. The King of Qin especially valued his writings and ordered them to be disseminated both domestically and abroad. Sēngzhào died at the age of thirty-two, and people at the time regretted his early death.
(Xin Chou) Lü Long of Liang changed the reign title to Shending.
Júqú Méngxùn of Northern Liang (a Lúshuǐ Hu person from Linsong; his ancestors were Xiongnu. Méngxùn later killed Júqú Xīn and established himself in Zhangye, ruling for thirty-three years, living to the age of sixty-six, and changing the reign title to Yong'an).
Mùróng Xī of Later Yan changed the reign title to Guangshi.
(Ren Yin) Changed the reign title to Yuanxing.
Nǜtán of Southern Liang (brother of Lìlùgū, reigned for thirteen years, lived to the age of fifty-five, and changed the reign title to Hongchang).
(17) In the first year of Yuanxing, the Venerable Buddhatrāta from India arrived in Qin, and hundreds of śrāmaṇas proficient in Buddhist doctrine followed him.
。于中寺出十誦梵本。什公翻譯。及半而弗多卒。會沙門曇摩流支至。亦善毗尼。匡山遠公聞而喜。走書關中勸流支出其律足成之。流支乃與什公續而終焉。律儀大備自此而始。
(十八) 天竺尊者佛陀耶舍至姑臧。聞什公受秦宮女。嘆曰。什如好綿。其可使入棘刺乎。什聞耶舍為已遠來。恐相失而返。勸秦王迎之。使至。耶舍曰。明旨遠降。便當驛馳副檀越待士之勤。脫如見禮羅什。則貧道當在北山北矣。使還。王欽佇不已。復遣使盡禮致之。耶舍乃肯來。王郊迎。別創精舍處之。供設如王者。耶舍一無所受。時至分衛一食而已。善毗婆沙論。而髭赤。時號赤髭毗婆沙。后游匡山為遠公所重。躬自負鐵。于紫霄峰頂鑄塔。以如來真身舍利藏其中。今存焉。
(十九 癸卯) 元興二年。太尉桓玄久懷篡奪。及升宰輔。以震主之威下書。令沙門致拜君親。玄與八座書。重申何庾議沙門不敬王者。以謂庾意在尊主而禮據未盡。何出於偏信遂淪名體。夫佛之為化。雖誕以范浩推乎視聽之外。以敬為本。此處不異。蓋所期者殊。非恭敬宜廢也。老子同王侯於三大。原其所重皆在於資生通運。豈獨以聖人在位而比稱二儀哉。將以天地之大德曰生。通生理物在乎王者。故尊其神器而禮實惟隆。豈是虛相崇重。義在
【現代漢語翻譯】 現代漢語譯本：當時于中寺發現了《十誦律》的梵文版本，鳩摩羅什大師開始翻譯。但翻譯到一半時，弗多去世。適逢沙門曇摩流支到達，他也精通戒律。廬山慧遠大師聽聞后非常高興，寫信到關中，勸說曇摩流支將此律補全。曇摩流支於是與鳩摩羅什大師續譯完成。完備的戒律儀軌自此開始。 天竺尊者佛陀耶舍到達姑臧，聽說鳩摩羅什大師接受了秦王的宮女，嘆息道：『鳩摩羅什大師就像上好的絲綿，怎麼能讓他進入帶刺的灌木叢中呢？』鳩摩羅什大師聽說佛陀耶舍為自己遠道而來，擔心錯過而返回，勸說秦王迎接他。使者到達后，佛陀耶舍說：『聖上的旨意遠道而來，我應當快馬加鞭，不辜負檀越（施主）禮賢下士的慇勤。如果像對待鳩摩羅什大師那樣禮遇我，那麼貧僧就該隱居到北山更北的地方去了。』使者返回后，秦王欽佩等待不已，再次派遣使者以隆重的禮節迎接他。佛陀耶舍這才肯來。秦王在郊外迎接，特別建造精舍安置他，供給如同王者一般。佛陀耶舍一概不接受，到時只去乞食一餐而已。他精通《毗婆沙論》，而且鬍鬚是紅色的，當時號稱『赤髭毗婆沙』。後來遊歷廬山，受到慧遠大師的器重。親自揹負鐵器，在紫霄峰頂鑄造寶塔，將如來真身舍利藏在其中，至今仍然存在。 元興二年（癸卯年），太尉桓玄長期懷有篡奪之心。等到升任宰輔，便以震懾君主的威勢下令，讓沙門向君主和父母致敬。桓玄與八座大臣書信往來，重申何充和庾冰關於沙門不尊敬君王的議論，認為庾冰的用意在於尊重君主，但禮儀依據尚未完備；何充則出於片面的信仰，最終淪喪了名節。佛教的教化，雖然廣大深遠，超乎視聽之外，但以恭敬為根本，這一點並沒有什麼不同。大概是所期望的目標不同，並非恭敬可以廢除。老子將君王與天地並列為『三大』，探究其所重視的，都在於資生和流通。難道僅僅因為聖人在位，才將君王與天地相提並論嗎？是因為天地最大的德行在於生育，而通達生養萬物的職能在於君王，所以才尊重他的神器，而禮儀實際上非常隆重，豈是虛假的崇敬，其意義在於此。
【English Translation】 English version: At that time, the Sanskrit version of the 'Ten Recitation Vinaya' (Shi Song Lu) was found in Yuzhong Temple. Master Kumarajiva (Shi Gong) began to translate it, but Foduo passed away halfway through. Coincidentally, the Shramana Dharmaruci (Tan Mo Liu Zhi) arrived, who was also proficient in the Vinaya. Master Huiyuan (Yuan Gong) of Mount Lu (Kuang Shan) was delighted upon hearing this and wrote to Guanzhong, urging Dharmaruci to complete the translation of the Vinaya. Dharmaruci then continued the translation with Master Kumarajiva and finished it. The complete Vinaya rituals began from this point. The Indian Venerable Buddhayasas (Fo Tuo Ye She) arrived in Guzang. Upon hearing that Master Kumarajiva had accepted the Qin king's palace women, he sighed, 'Master Kumarajiva is like fine silk; how can he be made to enter thorny bushes?' Master Kumarajiva, hearing that Buddhayasas had come from afar for his sake, fearing that they would miss each other and he would return, persuaded the Qin king to welcome him. After the messenger arrived, Buddhayasas said, 'The Emperor's decree has come from afar. I should hasten to repay the kindness of the Danapati (donor) in treating scholars with such diligence. If I am treated with the same courtesy as Kumarajiva, then this poor monk should retreat to the far north of the Northern Mountains.' After the messenger returned, the king admired and waited impatiently, sending another messenger to welcome him with great ceremony. Only then did Buddhayasas agree to come. The king greeted him in the suburbs and specially built a monastery to accommodate him, providing for him as if he were a king. Buddhayasas accepted nothing, only going for alms for one meal a day. He was proficient in the 'Vibhasa Sastra' (Pi Po Sha Lun), and his beard was red, so he was known as 'Red-Bearded Vibhasa' at the time. Later, he traveled to Mount Lu and was highly regarded by Master Huiyuan. He personally carried iron and cast a pagoda on the summit of Zixiao Peak, in which he enshrined the relics of the Tathagata's true body, which still exists today. In the second year of Yuanxing (Gui Mao year), Grand Commandant Huan Xuan (Huan Xuan) had long harbored the ambition to usurp the throne. When he was promoted to the position of prime minister, he issued an order with the authority to intimidate the ruler, ordering the Shramanas to pay homage to the ruler and their parents. Huan Xuan corresponded with the Eight Ministers, reiterating He Chong's (He Chong) and Yu Bing's (Yu Bing) arguments about the Shramanas not respecting the king, believing that Yu Bing's intention was to respect the ruler, but the basis of etiquette was not yet complete; He Chong, on the other hand, acted out of one-sided belief, ultimately losing his reputation. The teachings of Buddhism, although vast and profound, beyond the realm of sight and hearing, take reverence as their foundation, and this is no different. Perhaps the goals expected are different, but reverence should not be abolished. Laozi equates the king with Heaven and Earth as the 'Three Greats,' exploring what is valued in them, all lie in providing and circulating life. Is it only because the sage is in power that the king is compared to Heaven and Earth? It is because the greatest virtue of Heaven and Earth lies in procreation, and the function of understanding and nurturing all things lies in the king, so his sacred artifacts are respected, and the etiquette is actually very grand, not a false reverence, and its meaning lies in this.
君御而已。沙門之所以生生資存。亦日用於理命。豈有受其德而遺其禮。沾其惠而廢其敬哉。於時尚書桓謙中書王謐等。抗諫曰。今沙門者意深於敬。不以形屈為禮。如育王禮比丘足。魏文侯之揖干木。漢光武之遇子陵。皆不令屈體。況沙門之人也。於是亟其書咨于遠公。遠嘅然惜之曰。悲夫斯乃交喪之所由。千載之否運。懼大法之將淪。感往事之不忘。故著論五篇究敘微意。庶后之君子崇敬佛教者。或詳覽焉。
(二十)沙門不敬王者論在家第一。
原夫。佛教所明。大要以出處為異。出處之人凡有四科。其弘教通物。則功侔帝王化兼治道。至於感俗悟時。亦無世不有。但所遇有行藏。故以廢興為隱顯耳。其中可得論者。請略而言之。在家奉法則是順化之民。情未變俗跡同方內。故有天屬之愛奉主之禮。禮敬有本。遂因之而成教。本其所因則功由在昔。是故因親以教愛。使民知有自然之恩。因嚴以教敬。使民知有自然之重。二者之來。實由冥應。應不在今。則宜尋其本。故以罪對為刑罰。使懼而後謹。以天堂為爵賞。使悅而後動。此皆影響之報而明於教。以因順為通而不革其自然也。何者夫厚身存生。以有封為滯累。深固在我未忘。方將以情慾為苑囿。聲色為遊觀。沉湎世樂不能自免而特出。是故教之
【現代漢語翻譯】 現代漢語譯本：僅此而已。沙門（出家修道的人）之所以能夠生生不息，維持生存，也是因為他們每天都在用佛理來指導生命。怎麼能接受他們的恩德，卻廢棄對他們的禮節；享受他們的恩惠，卻不尊敬他們呢？當時，尚書桓謙、中書王謐等人極力勸諫說：『如今的沙門，他們的敬意深藏於內心，不以身體的屈服作為禮節。就像育王（阿育王）禮敬比丘的腳，魏文侯向干木作揖，漢光武帝對待嚴子陵一樣，都不讓他們彎腰屈身。更何況是沙門這樣的人呢？』於是，朝廷趕緊把奏章送去諮詢遠公（慧遠大師）。遠公感慨嘆息，惋惜地說：『可悲啊！這就是導致國家衰敗的原因，是千年不遇的厄運。我擔心大法將要淪喪，感念過去的事情不能忘記。』所以，他撰寫了五篇論著，詳細闡述其中的深意，希望後世那些崇敬佛教的君子，能夠詳細閱讀這些論著。
（二十）沙門不敬王者論 在家第一
探究佛教所闡明的道理，主要在於出家和在家兩種身份的不同。出家和在家之人，大致有四種類型。他們弘揚佛法，溝通萬物，其功德可以與帝王相比，教化可以兼顧治理國家。至於感化世俗，啓發時人，每個時代都有這樣的人。只是他們所遇到的時機有顯有隱，所以他們的事業的興盛或衰落，也隨著時勢而變化。其中可以拿來討論的，請允許我簡略地說一說。在家信奉佛法的人，是順應教化的百姓。他們的情感還沒有脫離世俗，行為舉止也和普通人一樣。所以他們有天生的親情之愛，有侍奉君主的禮節。禮敬是有根本的，於是就根據這些根本來形成教化。追溯這些根本，那麼功勞就在於過去。因此，通過親情來教導愛，使百姓知道有自然的恩情；通過威嚴來教導敬，使百姓知道有自然的尊重。這兩種情感的產生，實際上是由於冥冥之中的感應。如果這種感應不在當今，那麼就應該追尋它的根本。所以用罪過和懲罰來作為刑罰，使人畏懼然後謹慎；用天堂來作為爵位和賞賜，使人喜悅然後行動。這些都是因果報應的道理，並且在教化中闡明，以順應自然的方式來溝通，而不是改變人的本性。為什麼呢？因為貪圖身體的安逸，留戀生命的延續，把擁有封地作為一種牽絆，深深地執著于自我而不能忘懷。他們將要用情慾作為自己的園林，用聲色作為自己的遊樂場所，沉溺於世俗的快樂而不能自拔。因此要教導他們。
【English Translation】 English version: That's all. The reason why the Shramanas (ascetics, monks) can live and thrive is that they use Buddhist principles to guide their lives every day. How can one accept their virtue and abandon the etiquette towards them; enjoy their grace and disrespect them? At that time, Shangshu (Minister of the Chancellery) Huan Qian, Zhongshu (Secretary of the Imperial Secretariat) Wang Mi, and others strongly advised: 'Now the Shramanas' respect is deeply hidden in their hearts, and they do not regard physical submission as etiquette. Just like King Yu (King Ashoka) respecting the feet of Bhikkhus, Marquis Wen of Wei bowing to Gan Mu, and Emperor Guangwu of Han treating Yan Ziling, none of them were made to bend down. Moreover, they are Shramanas.' Therefore, the court quickly sent the memorial to consult Yuan Gong (Master Huiyuan). Yuan Gong sighed with emotion and regretted: 'Alas! This is the reason for the decline of the country, an unprecedented misfortune in a thousand years. I am worried that the Great Dharma will be lost, and I cannot forget the past events.' Therefore, he wrote five treatises, elaborating on the profound meaning, hoping that future gentlemen who respect Buddhism can read these treatises in detail.
(20) Treatise on Shramanas Not Respecting Kings - The First Chapter on Laypeople
Exploring the principles elucidated by Buddhism mainly lies in the difference between the identities of renunciates and laypeople. There are roughly four types of renunciates and laypeople. They promote the Dharma and communicate with all things, and their merits can be compared with those of emperors, and their teachings can encompass the governance of the country. As for influencing the world and enlightening people, there are such people in every era. It's just that the opportunities they encounter are sometimes obvious and sometimes hidden, so the rise and fall of their careers also change with the times. Among those that can be discussed, please allow me to briefly say a few words. Those who believe in the Dharma at home are people who follow the teachings. Their emotions have not yet separated from the world, and their behavior is the same as ordinary people. Therefore, they have natural family love and the etiquette of serving the monarch. Respect has a foundation, so education is formed based on these foundations. Tracing these foundations, then the credit lies in the past. Therefore, teaching love through kinship enables people to know that there is natural kindness; teaching respect through dignity enables people to know that there is natural respect. The emergence of these two emotions is actually due to a response in the dark. If this response is not in the present, then we should trace its roots. Therefore, using sins and punishments as penalties makes people fearful and then cautious; using heaven as titles and rewards makes people happy and then act. These are all the principles of cause and effect, and they are explained in the teachings, communicating in a way that conforms to nature, rather than changing people's nature. Why? Because they covet the comfort of the body, are attached to the continuation of life, regard having a fief as an entanglement, and are deeply attached to themselves and cannot forget it. They will use lust as their garden and sensual pleasures as their amusement, indulging in worldly pleasures and unable to extricate themselves. Therefore, they must be taught.
所檢。以此為涯而不明其外耳。其外未明則大同于順化。故不可受其德而遺其禮。沾其惠而廢其敬。是故悅釋迦之風者。輒先奉親而獻君。變俗而投簪者。必待命而順動。若君親有疑則退求其志以俟同悟。斯乃佛教之所以重資生助王化于治道者也。論者立言之。旨貌有所同。故位夫內外之分。以明在三之志。略敘經意宣寄所懷。
沙門不敬王者論出家第二。
出家則是方外之賓。跡絕於物。其為教也。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。求宗不由於順化。則不重運通之資。息患不由於存身。則不貴厚生之益。此理之與形乖。道之與俗反者也。若斯人者因誓始於落簪。立志形乎變服。是故凡在出家。皆遁世以求其志。變俗以達其道。變俗則章服不得與世典同禮。遁世則宜高尚其跡。夫然故能拯溺俗于沈流。拔幽根于重劫。遠通三乘之津。廣開天人之路。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。亦已協契皇極在宥生民矣。是故內乖天屬之重。而不違其孝。外闕奉主之恭而不失其敬。從此而觀。故知超化表以尋宗。則理深而義篤。照太息以語仁。則功末而惠淺。若然者雖將面冥山而游步。猶惑恥聞其風。豈況與夫順化之民尸祿之賢。同其孝敬者哉。
沙門不
【現代漢語翻譯】 現代漢語譯本：他們只是以此為界限，卻不明白界限之外的道理。如果界限之外的道理不明白，那麼（佛教的教義）就與順從教化沒有太大的區別了。所以，不能只接受它的恩德而拋棄它的禮儀，享受它的恩惠而廢棄對它的尊敬。因此，喜歡釋迦牟尼（Śākyamuni，佛教創始人）教風的人，總是先孝敬父母，再忠於君主；想要改變習俗而出家的人，必須等待君親的命令，順從他們的意願。如果君親有所疑慮，就退回來探求他們的心意，以等待共同領悟的那一天。這正是佛教之所以重視資助生活、輔助王道教化的原因。論者立論，旨意和外貌有所相同，所以要區分內外，以表明其在三寶（佛、法、僧）的志向。我簡略地敘述經文的意義，表達我心中的想法。
《沙門不敬王者論》出家第二
出家之人，是方外之賓，他們的行跡與世俗之人截然不同。他們所宣揚的教義是：苦難和牽累都源於有身體的存在，所以不執著于身體以止息苦難；知道生命的產生是由於稟受陰陽二氣的變化，所以不順從陰陽二氣的變化以尋求根本的真理。尋求根本的真理不依賴於順從陰陽二氣的變化，所以不看重運氣的亨通；止息苦難不依賴於保全身體，所以不看重養生的益處。這種道理與形體相違背，這種道義與世俗相反。像這樣的人，因為誓願而開始於落髮，立下的志向體現在改變服飾上。因此，凡是出家之人，都是爲了追求自己的志向而遁世，爲了通達自己的道義而改變習俗。改變習俗，那麼章服就不能與世俗的禮儀相同；遁世，那麼就應該高尚自己的行為。正因為這樣，才能從沉淪的世俗中拯救溺水之人，從重重劫難中拔出幽暗的根源，遠通往三乘（聲聞乘、緣覺乘、菩薩乘）的道路，廣開通往天人之道。如果有一個人能夠具備完全的德行，那麼他的道義就能普及六親，恩澤流佈天下。即使不身處王侯的地位，也已經與皇極（最高的準則）相契合，在宥（包容）百姓了。因此，雖然在家庭內部違背了天倫之重，卻沒有違背孝道；在外部缺少了侍奉君主的恭敬，卻沒有失去尊敬之心。從這個角度來看，就知道超越教化之外去尋求根本的真理，那麼道理就深刻而意義就篤厚；只用嘆息來表達仁愛，那麼功勞就微末而恩惠就淺薄。如果真是這樣，即使將要面對冥山（地獄）而遊走，還會羞於聽到（世俗的）風氣。更何況是與那些順從教化的百姓、尸位素餐的賢人，一樣地講求孝敬呢？
《沙門不
【English Translation】 English version: They take this as a boundary, but do not understand what lies beyond it. If what lies beyond the boundary is not understood, then (the teachings of Buddhism) are not much different from conforming to customs. Therefore, one should not only accept its benefits and abandon its rituals, enjoy its grace and abandon respect for it. Thus, those who admire the teachings of Śākyamuni (the founder of Buddhism) always first honor their parents and then are loyal to their ruler; those who want to change customs and become monks must await the orders of their ruler and parents and obey their wishes. If the ruler and parents have doubts, they should retreat and seek their intentions, waiting for the day of common understanding. This is precisely why Buddhism values supporting life and assisting the kingly way in governance. Those who argue have similar intentions and appearances, so it is necessary to distinguish between the internal and external to show their aspirations in the Three Jewels (Buddha, Dharma, Sangha). I briefly describe the meaning of the scriptures and express what is in my heart.
『A Treatise on Why Monks Do Not Respect Kings』 Chapter Two: Renouncing the Household Life
Those who renounce household life are guests from beyond the mundane world, their actions completely different from those of ordinary people. Their teachings proclaim that suffering and burdens arise from having a body, so they do not cling to the body to cease suffering; they know that life arises from the transformation of yin and yang, so they do not conform to the transformation of yin and yang to seek the ultimate truth. Seeking the ultimate truth does not depend on conforming to the transformation of yin and yang, so they do not value the benefits of good fortune; ceasing suffering does not depend on preserving the body, so they do not value the benefits of nourishing life. This principle is contrary to form, and this path is contrary to worldly customs. Such people begin with shaving their heads because of their vows, and their aspirations are embodied in changing their clothes. Therefore, all those who renounce household life withdraw from the world to pursue their aspirations and change customs to attain their path. Changing customs means that their robes and attire cannot be the same as worldly rituals; withdrawing from the world means that they should elevate their conduct. It is precisely because of this that they can rescue those drowning in the sinking world and uproot the hidden roots from countless kalpas, opening the path to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and broadly opening the path to gods and humans. If one person can possess complete virtue, then his path can spread to his six relatives and his grace can flow throughout the world. Even if he does not hold the position of a king or marquis, he has already conformed to the supreme standard and embraced the people. Therefore, although internally they violate the importance of family relationships, they do not violate filial piety; externally they lack the respect of serving the ruler, but they do not lose their respect. From this perspective, we know that seeking the ultimate truth beyond the realm of transformation, then the principle is profound and the meaning is sincere; only expressing love with sighs, then the merit is small and the grace is shallow. If this is the case, even if they are about to face Mount Meru (hell) and wander, they will still be ashamed to hear (worldly) customs. How much more so than those who conform to customs, those who hold positions without merit, and those who emphasize filial piety?
『A Treatise on
敬王者論求宗不順化第三。
問曰。尋老氏之意。以天地得一為大。王侯以順體而尊。終於義存於此。斯沙門所以抗禮萬乘高尚其事不爵王侯而沾其惠者也。
沙門不敬王者論體極不兼應第四。
問。歷觀前史。上皇已來。在位居宗者未始異其原本。本不可二。是故百代同典咸一其統。所謂唯天為大。惟堯則之。始此則非智有所不照。自無外可照。非照有所不盡。自無理可盡。以此推視聽之外廓無所寄。理無所寄則宗極可明。今諸沙門不悟文表之意。而惑教表之文。其為謬也。固已全矣。若復顯然驗。此乃希世之聞。
答曰。夫幽宗曠邈神道精微。可以理尋難以事詰。既涉乎教則以因時為檢。雖應世之具優劣萬差至於典成在用。咸即民心而通其分。分至則心。其智之所不知。而不關其外者也。若然則非體極者之所不兼。兼之者不可並御耳。是以古之語大道者。五變而形名可舉。九變而賞罰可言。此但方內之階差。而猶不可頓說。況其外者乎。請復推而廣之以遠其類。六合之外存而不論者。非不可論。論之或乖。六合之內論而不辨者。非不可辨。辨之或疑。春秋經世先王之志辯而不議者。非不可議。議之或亂。此三者皆其身耳目之所不至以為關鍵。而不關視聽之外者也。因此而求聖人之意。則
【現代漢語翻譯】 現代漢語譯本 敬王者論求宗不順化第三。
問：探尋老子的思想，認為天地得到『一』是最偉大的，王侯因為順應這個『一』而尊貴。最終的意義就在於此。因此，沙門才不向擁有萬輛兵車的君王行禮，高尚其志，不接受王侯的爵位，卻享受他們的恩惠。
沙門不敬王者論體極不兼應第四。
問：縱觀歷史，從上古時代以來，在位稱宗的人，沒有改變其根本。根本是唯一的。因此，歷代都遵循同樣的典章制度，統一天下。所謂『只有天是最大的，只有堯能傚法天』。如果說一開始就違背這個原則，那一定是智慧有所不能照見的地方。因為自身之外沒有可以照見的。如果說照見有所不能窮盡的地方，那一定是道理有所不能窮盡的地方。由此推論，視聽之外，空曠無所寄託。道理無所寄託，那麼宗極就可以明白了。如今這些沙門不明白文字表面的意思，而被教義的文字所迷惑，他們的錯誤，已經完全顯露了。如果還能找到明顯的證據，那真是世間罕見的事情。
答：深奧的宗旨，廣闊而邈遠，精神的道理，精妙而細微，可以用道理來探尋，難以用事情來詰問。既然涉及到教化，就要以適應時代為標準。雖然適應世俗的方法，有優劣萬千的差別，但說到典章制度的形成和運用，都要順應民心，使各安其分。分位確定了，人心也就安定了。這是智慧所不能知，也不關乎視聽之外的事情。如果這樣，那麼就不是體悟至極的人所不能包容的。包容他們的人，不能同時駕馭他們。因此，古代談論大道的人，經過五次變化，才能舉出事物的名稱；經過九次變化，才能談論賞罰。這只是方內的階梯，尚且不能一下子說清楚，更何況是方外的事情呢？請允許我進一步推演，擴大範圍，以便更好地理解。六合之外，存而不論，不是不能論，而是論了可能出錯。六合之內，論而不辨，不是不能辨，而是辨了可能產生疑惑。《春秋》記載了經世之道和先王的志向，辨明了卻不議論，不是不能議論，而是議論了可能導致混亂。這三者都是因為自身耳目所不能及，所以作為關鍵，而不關乎視聽之外的事情。因此來探求聖人的心意，那麼...
【English Translation】 English version Respecting the King: On Seeking the Source and Not Conforming to Transformation - Third
Question: Examining the ideas of Laozi (老氏), it is held that the greatest thing is for Heaven and Earth to attain 'Oneness (一)'. Kings and lords are honored by conforming to this 'Oneness'. Ultimately, the meaning lies in this. Therefore, the Shramanas (沙門) do not bow to kings who possess ten thousand chariots, uphold their noble aspirations, and do not accept the titles of kings and lords, yet benefit from their grace.
Shramanas Do Not Respect Kings: On the Ultimate Principle Not Being Simultaneously Applicable - Fourth
Question: Looking back at history, from the time of the Supreme Emperors (上皇) onward, those who held positions of authority and were revered as founders have never altered their fundamental principles. The fundamental principle cannot be twofold. Therefore, hundreds of generations have followed the same codes and unified their governance. As it is said, 'Only Heaven is the greatest, and only Yao (堯) emulates it.' If one deviates from this principle from the beginning, it must be because wisdom has its limitations. Because there is nothing outside oneself to illuminate. If illumination cannot exhaust everything, it must be because reason cannot exhaust everything. From this, it can be inferred that beyond sight and hearing, there is vast emptiness with nothing to rely on. If reason has nothing to rely on, then the ultimate principle can be understood. Now, these Shramanas do not understand the surface meaning of the texts but are deluded by the literal words of the teachings. Their error is already fully revealed. If further clear evidence can be found, it would be a rare occurrence in the world.
Answer: The profound principle is vast and distant, and the spiritual path is subtle and refined. It can be explored through reason but is difficult to question through events. Since it involves teaching, it should be examined according to the times. Although the means of adapting to the world have myriad differences in quality, when it comes to the establishment and application of codes, they should all accord with the people's hearts and allow them to fulfill their roles. When roles are defined, the hearts are at peace. This is what wisdom cannot know and is not related to matters beyond sight and hearing. If this is the case, then it is not something that those who have realized the ultimate principle cannot encompass. Those who encompass them cannot simultaneously control them. Therefore, those who spoke of the Great Dao (大道) in ancient times, after five transformations, could name things; after nine transformations, they could speak of rewards and punishments. These are merely the stages within the realm, and even these cannot be fully explained at once, let alone matters beyond the realm. Please allow me to further expand and broaden the scope to better understand. What exists beyond the six directions (六合) is preserved but not discussed, not because it cannot be discussed, but because discussing it may lead to error. What is discussed but not distinguished within the six directions is not because it cannot be distinguished, but because distinguishing it may lead to doubt. The Spring and Autumn Annals (春秋) records the principles of governing the world and the aspirations of the former kings, clarifying them but not debating them, not because they cannot be debated, but because debating them may lead to chaos. All three of these are because they are beyond the reach of one's own eyes and ears, so they are taken as key points and are not related to matters beyond sight and hearing. Therefore, to seek the intention of the sages, then...
內外之道可合而明矣。常以為道法之與名教。如來之與堯孔。發致雖殊潛相影響。出處誠異終期則同。詳而辨之指歸可見。理或有先合而後乖。有先乖而後合。先合而後乖者。諸佛如來則其人也。先乖而後合者。歷代君王體極之至。斯其流也。何以明之。經云。佛有自然神妙之法。化物以權廣隨所入。或為靈仙轉輪聖帝。或為卿相國師道士。若此之倫在所變現。諸王君子莫知為誰。此所謂先合而後乖者也。或有始創大業。而功化未就跡有參差。故所受不同。或期功于身後。或顯應于當年。聖王即之而成教者。亦不可稱算。雖抑引無方。必歸塗有會。此謂先乖而後合者也。若命乖而後合。則擬步通涂者必不自涯於一檢。若令合而後乖。則釋迦之與堯孔歸致不殊斷可知矣。是故自乖而求合。則知理會之必同。自合而求乖。則悟體極之多方。但見形者之所不兼。故或眾涂而駭之而異耳。因茲而觀。天地之道功盡于運化。帝王之德理極于順通。若以對夫獨絕之教不變之宗固不得同年而語其優劣。亦以明矣。
沙門不敬王者論形盡神不滅第五。
問曰。論旨以化盡為至極。故造極者必違化而求宗。求宗不由於順化。是以引歷代君王。使同之佛教。令體極之至以權君統。此雅論之所託。自必于大通者也。求之實當。理
【現代漢語翻譯】 現代漢語譯本：內外之道可以結合起來理解清楚。我常常認為，佛法與儒家名教，如來（Tathagata，佛的稱號）與堯舜孔子，其出發點雖然不同，但潛在地相互影響；其入世和出世的道路雖然不同，但最終目標是一致的。詳細辨析，其最終指向是可以看出來的。道理有時是先一致而後分歧，有時是先分歧而後一致。先一致而後分歧的，諸佛如來就是這樣的人。先分歧而後一致的，歷代君王達到極致的統治，就是這種趨勢。為什麼這樣說呢？經書上說，佛有自然神妙的法力，用權宜之計來教化眾生，廣泛地隨著所處的環境而變化。有時化身為靈仙、轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主），有時化身為卿相、國師、道士。像這樣的人，在任何地方都可以變化顯現，諸王君子都不知道他是誰。這就是所謂的先一致而後分歧。或者有人開始建立大業，但功業和教化還沒有完成，事蹟上有所參差，所以所受的待遇不同。或者期望功業在身後實現，或者希望顯應在當年。聖明的君王傚法他們而成就教化的，也是不可勝數的。雖然引導的方式不同，但最終必然會殊途同歸。這就是所謂的先分歧而後一致。如果認為分歧之後才能一致，那麼想要傚法普遍真理的人，必然不會把自己侷限在一種標準里。如果認為一致之後就會分歧，那麼釋迦（Sakyamuni，佛教的創始人）與堯舜孔子的最終目標沒有區別，就可以斷定了。因此，從分歧中尋求一致，就知道道理的最終歸宿必然相同；從一致中尋求分歧，就領悟到達到極致的方式是多種多樣的。只是那些只看到表面現象的人不能兼顧，所以有時會對多種途徑感到驚駭和詫異罷了。因此來看，天地的法則，其功用在於執行和變化；帝王的德行，其道理在於順應和通達。如果用它們來與絕對獨特的佛教教義、永恒不變的宗旨相比，當然不能相提並論，來談論其優劣。這也是很明顯的道理。
《沙門不敬王者論》 形盡神不滅 第五
問：這篇文章的主旨認為，教化達到極致就是最終目標，所以要達到最終目標，就必須背離世俗教化而尋求根本。尋求根本不能通過順應世俗教化來實現，所以引用歷代君王，使他們與佛教相同，讓達到極致的統治者用權宜之計來統治天下。這正是這篇文章所要表達的，必然要達到大通的境界。這樣來尋求，實際上是符合道理的。
【English Translation】 English version: The principles of inner and outer can be combined and clearly understood. I often think that the Dharma and the Confucian teachings, the Tathagata (Tathagata, the title of the Buddha) and Yao, Shun, and Confucius, although their starting points are different, they subtly influence each other; their paths of entering and leaving the world are different, but their ultimate goals are the same. Upon detailed analysis, their ultimate direction can be seen. Sometimes the principle is first consistent and then divergent, and sometimes it is first divergent and then consistent. Those who are first consistent and then divergent are the Buddhas and Tathagatas. Those who are first divergent and then consistent are the rulers of past dynasties who have reached the ultimate in governance, which is this trend. Why is this so? The scriptures say that the Buddha has natural and miraculous powers, using expedient means to teach sentient beings, widely changing according to the environment. Sometimes transforming into spiritual immortals, Chakravartin (Chakravartin, an ideal monarch who possesses the wheel treasure to rule the world), sometimes transforming into ministers, national teachers, and Taoists. Such people can manifest anywhere, and the kings and gentlemen do not know who they are. This is what is called first consistent and then divergent. Or someone starts a great cause, but the merits and teachings have not yet been completed, and there are discrepancies in the deeds, so the treatment received is different. Or expect the merits to be realized after death, or hope to manifest in the current year. The wise kings who follow them and achieve teachings are also countless. Although the methods of guidance are different, they will inevitably converge to the same destination. This is what is called first divergent and then consistent. If it is believed that consistency can only be achieved after divergence, then those who want to emulate the universal truth will not limit themselves to one standard. If it is believed that divergence will occur after consistency, then it can be concluded that there is no difference between Sakyamuni (Sakyamuni, the founder of Buddhism) and Yao, Shun, and Confucius in their ultimate goals. Therefore, seeking consistency from divergence, one knows that the ultimate destination of the principle must be the same; seeking divergence from consistency, one realizes that there are many ways to reach the ultimate. It is only those who only see the surface phenomena who cannot take care of everything, so sometimes they are shocked and surprised by the various paths. Therefore, from this perspective, the laws of heaven and earth, its function lies in operation and change; the virtue of emperors, its principle lies in conforming and achieving thorough understanding. If they are compared with the absolutely unique Buddhist teachings and the eternal and unchanging principles, of course, they cannot be compared to discuss their merits and demerits. This is also a very obvious principle.
Treatise on Why Monks Do Not Bow to Kings: The Body Decays, but the Spirit Does Not Perish, Chapter Five
Question: The main point of this article is that the ultimate goal is to reach the extreme of teaching, so to reach the ultimate goal, one must deviate from secular teachings and seek the root. Seeking the root cannot be achieved by conforming to secular teachings, so past dynasties of kings are cited to make them the same as Buddhism, so that rulers who have reached the extreme use expedient means to rule the world. This is exactly what this article wants to express, and it must reach the realm of great understanding. Seeking in this way is actually in accordance with reason.
則不然。何者夫稟氣極於一生。生盡則消液而同無。神雖妙物。固是陰陽之化耳。既化而為生又化而為死。既聚而為始。又散而為終。以此而推。固知神形俱化原無異統。精粗一氣始終同宅。宅全則氣聚而有靈。宅毀則氣散而照滅。散則反所受于本。本滅則復歸于無物。反覆終窮。皆自然之數耳。孰為之哉。若反本則異氣。數合則同化。亦為神之處形。猶火之在木。其生必並。其毀必滅。形離則神散而罔寄。木朽則火寂而靡托。理之然矣。假使同異之分昧而難明。有無之說必存乎聚散。聚散氣變之總名。萬化之生滅。故莊子曰。人之生氣之聚。聚則為生。散則為死。若死生為彼之徒。則吾又何患。古之善言道者。必有以得之。若果然耶。至理極於一生。生盡不化。義可尋矣。
答曰。夫神者何耶精極而為靈者也。精極則非封象之所圖。故聖人以妙物為言。雖有上智猶不能定其體狀窮其幽致。而談者以常識生疑。多同自亂。其為誣也亦已深矣。將欲言之。是乃言夫不可言。今于不可言之中復相與言依俙。神也圓應無主妙盡無名。感物而動。假數而行。感物而非物。故物化而不滅。假數而非數。故數盡而不窮。有情則可以物感。有識則可以數求。數有精粗。故其性各異。智有明闇。故其照不同推此而論。則知化以情
【現代漢語翻譯】 現代漢語譯本： 並非如此。為何呢？因為稟賦之氣在一生中達到極致，生命終結時便消散，歸於虛無。精神雖然是奇妙之物，但終究是陰陽二氣的變化而已。既然變化而產生生命，又變化而產生死亡；既然聚集而成為開始，又消散而成為終結。由此推斷，可以知道精神和形體一同變化，原本就沒有不同的統屬。精和粗都是同一氣，始終同在一個居所。居所完整，則氣聚集而有靈性；居所毀壞，則氣消散而照滅。消散則返回其所受之本源，本源滅亡則又迴歸于無。反覆終結，都是自然之理罷了，誰在主宰它呢？如果返回本源則氣不同，規律相合則一同變化，精神之處於形體，就像火之在木。它的產生必定並存，它的毀壞必定一同滅亡。形體分離則精神消散而無所寄託，木頭腐朽則火焰寂滅而無所依託。道理就是這樣。假使相同和相異的區分難以明白，有和無的說法必定存在於聚集和消散之中。聚集和消散是氣變化的總體名稱，是萬物生滅的總括。所以莊子說：『人的生氣聚集，聚集就產生生命，消散就產生死亡。』如果死和生是它們的歸宿，那麼我又有什麼可憂慮的呢？古代善於談論『道』的人，必定有方法領悟它。如果真是這樣，至理在一生中達到極致，生命終結而不變化，這個道理是可以探尋的。
回答說：精神是什麼呢？是精氣達到極致而產生的靈性。精氣達到極致，就不是固定的形象所能描繪的，所以聖人以『妙物』來稱呼它。即使有上等智慧的人，也不能確定它的具體形狀，窮盡它的幽深精妙之處。而談論它的人用常識產生疑惑，大多自己擾亂自己，他們的謬誤也已經很深了。將要談論它，就是談論那不可談論的。現在於不可談論之中又互相談論，依稀彷彿地談論精神。精神圓融而應物，沒有主宰，精妙到極點而無法命名。感應外物而產生變動，憑藉規律而執行。感應外物卻不是外物本身，所以外物變化而精神不滅。憑藉規律卻不是規律本身，所以規律有窮盡而精神沒有窮盡。有情感就可以被外物所感應，有意識就可以用規律來探求。規律有精細和粗略之分，所以精神的性質也各自不同；智慧有光明和黑暗之分，所以精神的照察也各不相同。由此推論，就知道變化是憑藉情感。
【English Translation】 English version: It is not so. Why? Because the endowed Qi reaches its limit in one lifetime. When life ends, it dissipates and returns to nothingness. Although the spirit is a wondrous thing, it is ultimately a transformation of Yin and Yang. Since it transforms to produce life, it also transforms to produce death; since it gathers to become the beginning, it also scatters to become the end. From this, we can know that the spirit and form transform together, and there is originally no different governance. The refined and the coarse are the same Qi, always dwelling in the same abode. When the abode is complete, the Qi gathers and has spirituality; when the abode is destroyed, the Qi scatters and its illumination ceases. Scattering returns what was received to its origin, and when the origin is extinguished, it returns to nothingness. Repeatedly ending, all are natural principles. Who is in charge of it? If returning to the origin means different Qi, and if the rules align, then they transform together. The spirit dwelling in the form is like fire in wood. Its birth must coexist, and its destruction must perish together. When the form is separated, the spirit scatters and has nowhere to reside; when the wood decays, the fire becomes silent and has nothing to rely on. The principle is thus. Even if the distinction between sameness and difference is difficult to understand, the discussion of existence and non-existence must reside in gathering and scattering. Gathering and scattering are the general names for the changes of Qi, the totality of the birth and death of all things. Therefore, Zhuangzi said: 'The Qi of a person's life gathers, and gathering produces life; scattering produces death.' If death and life are their destination, then what do I have to worry about? Those who were good at speaking of the 'Dao' in ancient times must have had a way to understand it. If it is really so, the ultimate principle reaches its limit in one lifetime, and life ends without transformation. This principle can be explored.
The answer is: What is the spirit? It is the spirituality produced when refined Qi reaches its limit. When refined Qi reaches its limit, it cannot be depicted by fixed images, so the sages call it a 'wondrous thing'. Even those with superior wisdom cannot determine its specific shape or exhaust its profound and subtle aspects. Those who discuss it use common knowledge to generate doubts, and mostly confuse themselves, their errors are already very deep. To speak of it is to speak of the unspeakable. Now, within the unspeakable, we speak to each other again, vaguely and indistinctly speaking of the spirit. The spirit is all-encompassing and responsive, without a master, exquisitely complete and without a name. It is moved by external things and acts according to rules. It is moved by things but is not the things themselves, so things transform but the spirit does not perish. It acts according to rules but is not the rules themselves, so the rules have an end but the spirit has no end. If there are emotions, it can be moved by things; if there is consciousness, it can be sought by rules. Rules have refined and coarse distinctions, so the nature of the spirit is different; wisdom has light and dark distinctions, so the spirit's illumination is also different. From this, we know that transformation is based on emotions.
感。神以化傳。情為化之母神為情之根。情有會物之道。神有冥移之歸。悟徹者及本。惑理者逐物耳。古之論道者。亦未有所同。請弘之明之。莊子發玄音于大宗。稱皇帝之言。形有美而不化。又云。火傳於薪。猶神之傳於形。此曲從養生之談。非遠尋其類者也。就如來論。假令形神俱化始自天本。愚智資生同稟所受。問所受者為受之於形耶。受之於神耶。若受之於形凡在有形皆化而為神矣。若受之於神。是為以神傳神。則丹朱與帝堯齊聖。重華與瞽瞍等靈。其可然乎。如其不可。固知冥緣之合。著于在昔。明闇之分。定於形初雖靈鈞差運。猶不能變性之自然。況降茲已還乎。驗之於理則微言而有徴。校之以事可無惑于大通。論成。後有退居之賓。步朗月而宵游。相與共集法堂。因而問曰敬尋雅論大歸可見。殆無所間。一日試重研究。蓋所未盡亦少許處耳。意以為沙門德式是變俗之殊制。道家之名器施於君親。固宜略于形敬。今所疑者謂甫創難就之業。遠期化表之功。潛澤無現法之效來報玄而未應乃令王公獻供信士屈體。得無坐受其德陷乎早計之累。虛沾其惠同夫素餐之譏耶。主人良久曰。請為諸賢近取其類。有人於此。奉宣時命遠通殊方九譯之俗。問王當資以糇糧錫以輿服否。答曰然。主人曰。類可尋矣。夫稱沙門
【現代漢語翻譯】 感（Gan）：精神通過變化來傳遞，情感是變化的根源，精神是情感的根本。情感具有理解事物的方法，精神具有神秘轉移的歸宿。領悟透徹的人追溯根本，迷惑于道理的人追逐事物罷了。古代論道的人，也沒有完全相同的觀點。請您弘揚並闡明這些道理。 莊子在大宗師篇中發出玄妙的聲音，引用黃帝的話說，『形體有美好之處卻不能變化』，又說，『火傳遞于柴薪，就像精神傳遞于形體』。這只是委婉地談論養生之道，並非深遠地探尋事物的本源。就如來（Tathagata）的觀點來說，假設形體和精神都變化，並且這種變化始於天生的本性，那麼愚笨和聰慧的人都依賴於這種本性而產生，共同稟賦並接受這種本性。請問，所接受的這種本性是接受自形體呢？還是接受自精神呢？如果接受自形體，那麼凡是具有形體的都會變化成為精神了。如果接受自精神，那就是以精神傳遞精神，那麼丹朱（Dan Zhu，堯的兒子，不肖）和帝堯（Di Yao，古代聖王）就一樣聖明，重華（Chonghua，舜的名字）和瞽瞍（Gusou，舜的父親，頑固）就一樣靈驗了。這可能嗎？如果不可能，那麼就可以知道，冥冥之中的因緣聚合，早在過去就已經存在；光明和黑暗的區別，在形體最初形成時就已經確定。即使是靈妙的天道執行，也不能改變事物本性的自然，更何況是降生到世間之後呢？用道理來驗證，那麼即使是細微的言語也有證據；用事實來考察，就可以不疑惑于大道。", 論述完成後，有位退居的客人，在朗朗月光下夜晚遊玩，與大家一起聚集在法堂。於是他問道：『恭敬地拜讀了您的精妙論述，大體上已經明白了，幾乎沒有什麼疑問。只是想再深入研究一下，可能還有一些沒有完全理解的地方。我認為沙門（Shramana，佛教出家人）的德行規範是改變世俗的特殊制度，道家的名器是施用於君主和親人的，所以應該在形式上的尊敬方面有所省略。現在我所疑惑的是，剛開始創立難以成就的事業，長遠地期望教化的榜樣，潛在的恩澤沒有立刻顯現的功效，未來的回報玄妙而沒有應驗，卻讓王公貴族獻上供養，讓信徒們屈身禮拜，難道不會白白地接受他們的恩德，陷入過早計較的累贅，虛假地沾染他們的恩惠，和那些白吃飯的人一樣受到譏諷嗎？』 主人沉默了很久，然後說：『請允許我為各位賢士就近舉個例子。如果有人在這裡，奉命宣揚朝廷的命令，遠方溝通不同的國家和需要九重翻譯的民族，請問國王應該資助他糧食，賞賜他車馬衣服嗎？』回答說：『應該。』主人說：『道理可以找到了。稱作沙門（Shramana）的……』
【English Translation】 Gan: Spirit is transmitted through transformation, emotion is the mother of transformation, and spirit is the root of emotion. Emotion has a way of understanding things, and spirit has a destination of mysterious transfer. Those who understand thoroughly trace back to the root, while those who are confused by reason chase after things. The ancient philosophers of the Dao did not have completely identical views. Please promote and clarify these principles. Zhuangzi, in the chapter 'The Great and Venerable Teacher,' utters profound sounds, quoting the words of the Yellow Emperor: 'The form has beauty but cannot transform,' and also says, 'Fire is transmitted to firewood, just as spirit is transmitted to form.' This is merely a subtle discussion of cultivating life, not a far-reaching exploration of the origin of things. Regarding the view of the Tathagata, suppose that both form and spirit transform, and this transformation originates from innate nature. Then, both the foolish and the wise rely on this nature to arise, commonly endowed with and receiving this nature. I ask, is this nature received from the form? Or is it received from the spirit? If it is received from the form, then everything with form will transform into spirit. If it is received from the spirit, then it is spirit transmitting spirit, and Dan Zhu (son of Yao, unworthy) would be as wise as Emperor Yao (ancient sage king), and Chonghua (Shun's name) would be as enlightened as Gusou (Shun's father, stubborn). Is this possible? If it is not possible, then we can know that the convergence of karmic conditions in the unseen realm existed long ago; the distinction between light and darkness was determined at the initial formation of the form. Even the subtle operation of the heavenly Dao cannot change the naturalness of things' inherent nature, let alone after being born into the world? Verifying it with reason, even subtle words have evidence; examining it with facts, one can be without doubt about the Great Way. After the discussion was completed, a retired guest, strolling under the bright moonlight at night, gathered with everyone in the Dharma hall. Then he asked: 'Respectfully reading your exquisite discourse, I have generally understood it, with almost no doubts. I just want to study it further, as there may still be some areas that I have not fully grasped. I believe that the ethical norms of the Shramana (Buddhist renunciate) are a special system for changing worldly customs, and the instruments of fame of the Daoists are applied to rulers and relatives, so there should be some omissions in formal respect. What I am now wondering about is that starting a difficult-to-achieve undertaking, long-term expectations of the example of teaching, the potential grace has no immediately apparent effect, and the future rewards are mysterious and have not been fulfilled, yet allowing kings and nobles to offer donations, and allowing believers to prostrate themselves in worship, will it not be in vain to receive their grace, fall into the burden of calculating too early, falsely stain their favor, and be ridiculed like those who eat for free?' The host was silent for a long time, and then said: 'Please allow me to give you an example close at hand for all of you wise men. If someone is here, ordered to proclaim the court's commands, communicating with different countries and peoples who need ninefold translation, should the king subsidize him with food and reward him with carriages and clothes?' The answer was: 'Yes.' The host said: 'The principle can be found. The one called Shramana...'
者何耶。謂其能蒙俗之幽昏。啟化表之玄路。方將以兼忘之道與天下同往。使希高者揖其同風。漱流者味其餘津。若然雖大業未就。觀其超步之跡。所悟固已弘矣。然則運通之功資存之益。尚未酬其始誓之心。況三業之勞乎。又斯人者。形雖有待情無近寄。視夫四事之供。若雀蚊之過乎其前耳。濡沫之惠復焉足語哉。眾賓於是始悟冥涂以開轍為功。息心以凈畢為道。乃忻然怡衿詠言而退。
(甲辰) 魏改天賜。
(乙巳) 改義熙。
南燕慕容超改太上。
夏赫連勃勃(字屈局。兇奴有賢王去卑之後。劉衛之子。淵之族。身長八尺五寸。腰闊十圍。據夏州自稱天王。尚性兇暴以殺為樂。立二十年)。
西涼改建初。
(二十一 丙午) 天竺尊者佛馱跋陀。自義熙二年至長安。什公倒屣迎之。以相得遲暮為恨。議論多發藥。跋陀曰。公所譯未出人意。乃有高名何耶。什曰。吾以年運已往。為學者妄相粉飾。公雷同以為高可乎。從容決未了之義。彌增誠敬。秦太子姚泓。延至東宮。對什論法。什問曰。法雲何空。答曰。眾微成色。色無自性。故色即空。又問。既以極微破色空。復云何破一微。答曰以一微故眾微空。以眾微故一微空。沙門寶云譯出此語。不省其意。皆謂跋陀所計
【現代漢語翻譯】 現代漢語譯本： 這是什麼意思呢？是指他能夠開啓蒙昧世俗的幽深昏暗，啓發顯揚玄妙的道路。他將以兼忘（超越對立，達到物我兩忘的境界）的道理與天下人一同前行，使那些仰慕高尚的人贊同他的風範，那些漱滌塵流的人品味他留下的甘美。如果這樣，即使偉大的事業尚未完成，觀察他超凡脫俗的足跡，他所領悟的道理已經足夠弘大了。然而，那麼，運轉流通的功德，資助存在的益處，還未能酬報他最初的誓願之心，更何況是身口意三業的辛勞呢？而且這個人，形體雖然有所依待，情感卻沒有近處的寄託。看待衣食住行四事的供養，就像小雀蚊蟲飛過眼前一樣。用口沫互相滋潤的恩惠，又怎麼值得一提呢？眾位賓客於是開始領悟，在黑暗的道路上開闢道路是他的功勞，止息妄心以達到清凈涅槃是他的道。於是都欣然整理衣襟，吟詠著言辭而退下。 （甲辰）魏國改年號為天賜。 （乙巳）改年號為義熙。 南燕慕容超改年號為太上。 夏赫連勃勃（字屈局，是匈奴有賢王去卑的後代，劉衛的兒子，劉淵的族人。身高八尺五寸，腰圍十圍。佔據夏州，自稱天王。生性兇暴，以殺人為樂，在位二十年）。 西涼改年號為建初。 （二十一，丙午）天竺尊者佛馱跋陀（Buddhabhadra）從義熙二年來到長安，鳩摩羅什（Kumārajīva）非常高興地迎接他，以相見恨晚為遺憾。議論時多能切中要害。佛馱跋陀說：『您所翻譯的經典沒有超出常人的理解，卻有很高的名聲，這是為什麼呢？』鳩摩羅什說：『我因為年歲已高，被學者們胡亂地粉飾。您也隨聲附和，認為我的譯作很高明嗎？』從容地討論尚未了結的義理，更加增進了彼此的誠敬。秦太子姚泓，邀請鳩摩羅什到東宮，與他對論佛法。鳩摩羅什問道：『法如何是空的？』回答說：『由眾多極微組成色法，極微沒有自性，所以色即是空。』又問：『既然用極微來破斥色為空，又如何破斥一個極微呢？』回答說：『因為一個極微的緣故，眾多極微都是空的；因為眾多極微的緣故，一個極微也是空的。』沙門寶云翻譯出這些話，不明白其中的意思，都認為這是佛馱跋陀的計較。
【English Translation】 English version: What does this mean? It refers to his ability to dispel the darkness and ignorance of the mundane world, and to illuminate and reveal the profound path. He will, with the principle of transcending duality (achieving a state of oblivion to both self and things), go forward together with all under heaven, causing those who admire loftiness to approve of his demeanor, and those who cleanse themselves of worldly defilements to savor the sweetness he leaves behind. If so, even if the great undertaking is not yet completed, observing the traces of his transcendence, what he has realized is already vast. However, then, the merit of circulation and benefit of existence have not yet repaid his initial vow, let alone the labor of the three karmas (body, speech, and mind)? Moreover, this person, although the physical form is dependent, the emotions have no nearby attachment. He views the offerings of the four necessities (clothing, food, shelter, and medicine) as if gnats and mosquitoes were flying before his eyes. How can the kindness of wetting each other with saliva be worth mentioning? The assembled guests then began to realize that his merit lies in paving the way in the dark path, and that the path is to cease deluded thoughts in order to attain pure Nirvana. Thereupon, they all joyfully adjusted their robes, chanted verses, and withdrew. (Jia Chen year) The Wei dynasty changed the era name to Tianci (Heavenly Bestowal). (Yi Si year) Changed the era name to Yixi. Murong Chao of Southern Yan changed the era name to Taishang (Supreme). Xia Helian Bobo (style name Quju, a descendant of the Xiongnu wise king Qubei, son of Liu Wei, and a relative of Liu Yuan. He was eight feet five inches tall and had a waist circumference of ten spans. He occupied Xia Prefecture and proclaimed himself Heavenly King. He was by nature fierce and violent, taking pleasure in killing, and reigned for twenty years). Western Liang changed the era name to Jianchu (Establishment of the Beginning). (Twenty-first year, Bing Wu) The Indian Venerable Buddhabhadra came to Chang'an from Yixi in the second year. Kumārajīva greeted him with great joy, regretting that they had met so late. Their discussions often hit the mark. Buddhabhadra said, 'Your translations have not exceeded ordinary understanding, yet you have a high reputation. Why is that?' Kumārajīva said, 'Because I am old, I am being embellished by scholars. Are you also echoing them, thinking that my translations are excellent?' They calmly discussed the meanings that had not yet been resolved, further increasing their sincerity and respect for each other. The Qin Crown Prince Yao Hong invited Kumārajīva to the Eastern Palace to discuss the Dharma with him. Kumārajīva asked, 'How is the Dharma empty?' He replied, 'The form is composed of many subtle particles, and the subtle particles have no self-nature, therefore form is emptiness.' He asked again, 'Since you use subtle particles to refute form as empty, how do you refute one subtle particle?' He replied, 'Because of one subtle particle, many subtle particles are empty; because of many subtle particles, one subtle particle is also empty.' The monk Bao Yun translated these words, but did not understand their meaning, and all thought that this was Buddhabhadra's calculation.
微塵是常。更申請之。跋陀曰。法不自生。緣會故生。緣一微故有眾微。微無自性則是空矣。寧當言不破一微乎。時秦尚玄化沙門出入宮闕者數千。跋陀隤然而已。偶謂弟子曰。昨見天竺五舶俱發。應合至矣。又其徒自言得初果。僧正道䂮曰。佛不許言自所得法。五舶之論何所窮詰。弟子輕言誑惑。于律有違義不同處。跋陀遂渡江入匡山見遠公。議論不為遠屈。遠高之。遣書關中雪其枉。後於江都謝司空寺譯華嚴經六十卷。感二青衣童子每旦自庭沼中出。炷香添瓶不離座右。暮夜則潛入治中。日以為常。至譯經畢。遂絕跡不見。
(丁未) 夏改龍升。
後燕高雲(字子羽。惠文熙之長子。自云高陽之後。因以為姓。熙死僭立一年。改國曰大燕。年改正始)。
(二十二) 淵明陶潛字元亮。為彭澤令。解印去居柴桑與廬山相近。時訪遠公。遠愛其曠達。招之入社。陶性嗜酒謂許飲即來。遠許之。陶入山。久之以無酒攢眉而去。
(戊申) 南涼改嘉平。
北燕馮跋(字文起。長樂信都人。小字乞直伐。其先畢萬之後。子孫皆食爵馮獅者。因以氏。馮跋善飲酒一石不亂。初仕後燕。因殺慕容熙立云。云復為臣離班桃仁所弒。跋乃僭稱燕于昌黎。次年改太平。在位二十一年)。
【現代漢語翻譯】 現代漢語譯本： 有人認為微塵（極小的塵埃）是常住不變的。更進一步地去申請驗證這個觀點。跋陀（Bhadra，一位僧侶的名字）說：『法不是自己產生的，而是因緣和合而生。因為一個微塵的緣故，才有了眾多的微塵。微塵沒有自性，所以本質是空。怎麼能說不能分析到一個微塵呢？』當時，秦地崇尚玄學的沙門（佛教僧侶），有數千人可以自由出入宮廷。跋陀（Bhadra）感到很頹喪，於是對他的弟子們說：『昨天我看到來自天竺（India）的五艘船一同出發，應該快到了。』又有他的弟子自稱已經證得初果（Sotapanna，佛教修行的一個階段）。僧正道䂮（僧侶的官職和人名）說：『佛不允許人們說自己已經證得的法。關於五艘船的說法，你究竟要追問什麼呢？弟子輕率地說謊，這在戒律上是有違背的，意義也不同。』跋陀（Bhadra）於是渡江前往匡山，拜訪遠公（慧遠，一位著名的佛教僧侶）。他們的議論，遠公（慧遠）並沒有覺得屈才，反而很器重他，寫信給關中，為他洗雪冤屈。後來，他在江都謝司空寺翻譯《華嚴經》六十卷。他感動了兩個青衣童子，每天早上從庭院的水池中出來，點燃香，新增瓶中的水，不離開他的座位。晚上，他們就悄悄地回到水池中。每天都這樣。直到翻譯完經書，他們就徹底消失了，再也沒有出現。
（丁未年）夏天，改年號為龍升。
後燕的高雲（字子羽，惠文熙的長子，自稱是高陽的後代，因此以高為姓。慕容熙死後，他僭越稱帝一年，改國號為大燕，年號改為正始）。
（二十二年）淵明陶潛（字元亮），擔任彭澤縣令。他辭去官職，居住在柴桑，靠近廬山。當時，他拜訪了遠公（慧遠）。遠公（慧遠）喜愛他曠達的性格，邀請他加入蓮社。陶潛（陶淵明）喜歡喝酒，說如果允許他喝酒，他就來。遠公（慧遠）答應了他。陶潛（陶淵明）進入山中，過了很久，因為沒有酒而愁眉不展地離開了。
（戊申年）南涼改年號為嘉平。
北燕的馮跋（字文起，長樂信都人，小名乞直伐。他的祖先是畢萬的後代，子孫都因封地馮獅而得姓。馮跋（Feng Ba）善於飲酒，喝一石酒也不會醉。起初在後燕做官，後來因為殺了慕容熙而擁立高雲。高雲又被臣子離班、桃仁所殺。馮跋（Feng Ba）於是僭越地在昌黎稱燕王，第二年改年號為太平，在位二十一年）。
【English Translation】 English version: Someone argued that micro-dust (extremely small dust particles) is permanent. Further application was made to verify this view. Bhadra (a monk's name) said, 'Dharma does not arise by itself, but arises from the assembly of conditions. Because of one micro-dust, there are many micro-dusts. Micro-dust has no self-nature, so its essence is emptiness. How can it be said that one micro-dust cannot be analyzed?' At that time, there were thousands of Shramanas (Buddhist monks) in the Qin region who advocated metaphysics and could freely enter and leave the palace. Bhadra felt dejected, so he said to his disciples, 'Yesterday I saw five ships from India setting off together, they should be arriving soon.' Also, one of his disciples claimed to have attained the first fruit (Sotapanna, a stage of Buddhist practice). The Sangha Administrator Daochao (a monk's official title and name) said, 'The Buddha does not allow people to say that they have attained the Dharma themselves. Regarding the statement about the five ships, what exactly are you trying to question? The disciple rashly tells lies, which is a violation of the precepts and the meaning is different.' Bhadra then crossed the river to Mount Kuang, visiting Master Yuan (Huiyuan, a famous Buddhist monk). Their discussions did not make Master Yuan feel inferior, but rather he valued him greatly, writing a letter to Guanzhong to clear his name. Later, at Xie Sikong Temple in Jiangdu, he translated the sixty volumes of the Avatamsaka Sutra. He moved two boys in green robes, who came out of the pond in the courtyard every morning, lit incense, added water to the bottle, and did not leave his seat. At night, they quietly returned to the pond. This happened every day. Until the translation of the scriptures was completed, they disappeared completely and never appeared again.
(Dingwei Year) In the summer, the reign title was changed to Longsheng.
Gao Yun of Later Yan (courtesy name Ziyu, the eldest son of Huiwen Xi, claiming to be a descendant of Gaoyang, hence the surname Gao. After Murong Xi died, he usurped the throne for one year, changed the country name to Da Yan, and the reign title to Zhengshi).
(Twenty-second year) Yuanming Tao Qian (courtesy name Yuanliang), served as the magistrate of Pengze County. He resigned from his official position and lived in Chaisang, near Mount Lu. At that time, he visited Master Yuan (Huiyuan). Master Yuan loved his open-minded character and invited him to join the Lotus Society. Tao Qian liked to drink alcohol, saying that if he was allowed to drink, he would come. Master Yuan agreed. Tao Qian entered the mountain, and after a long time, he frowned and left because there was no wine.
(Wushen Year) Southern Liang changed the reign title to Jiaping.
Feng Ba of Northern Yan (courtesy name Wenqi, a native of Xindu, Changle, with the childhood name Qizhiba. His ancestors were descendants of Bi Wan, and his descendants were surnamed Feng because of the fief Fengshi. Feng Ba was good at drinking alcohol, and would not get drunk even after drinking a dan of wine. He initially served in Later Yan, and later supported Gao Yun after killing Murong Xi. Gao Yun was then killed by his ministers Li Ban and Tao Ren. Feng Ba then presumptuously claimed to be the King of Yan in Changli, and changed the reign title to Taiping the following year, reigning for twenty-one years).
(己酉) 西秦改更始。
魏明元皇帝嗣(乃道武長子。是年即位。改元永興。在位十五年。壽三十二崩西宮。葬雲中金陵)。
(二十三) 沙門法果。戒行精至開演法籍。是歲明元皇帝進加僧統。言允愜賜封輔國宜城子忠信侯安城公之號。師皆固辭。帝親倖其居。以門巷狹小不容輿輦。更廣大之。瞻敬慰問若此。年八十餘卒。帝三臨其喪。追贈老壽將軍趙胡靈公。
(二十四 庚戌) 法師法顯自西域還。初顯于隆安二年。同惠景曇整等入西域求法。渡流沙迷失路。以日準東西。視人骨處進行。遭熱風惡鬼不顧。至蔥嶺積雪有毒龍飛。砂路盤空而進。不顧皆萬仞險處。梯而過者。七日以繩為梁躡而濟者。水闊八十步。漢張騫甘英皆所未至也。過小雪山寒甚。惠景股慄而死。顯哭之慟。收涕孤征。又三十餘國至中天竺。去王舍城三十里。入一寺問耆阇崛山路。僧曰。日暮矣。彼多師子。且食人。不可往。顯念吾欲瞻靈境。幸至而晚。今夕若死吾志不酬。身非所愛。乃畏師子乎。顯既至日已夕。遂留山中。流涕拜曰。我不自知至此也。坐樹下誦經。夜三更師子蹲踞舐龁。顯以手循之曰。欲肉醉我遲誦經畢乃可耳。於是妥尾而去。明日歸。老僧植杖立揖不答。徐去。有少年來。顯問耆年謂誰。曰頭陀
【現代漢語翻譯】 現代漢語譯本： (己酉年) 西秦政權改年號為更始。
魏明元皇帝即位（他是道武皇帝的長子，於此年即位，改年號為永興，在位十五年，享年三十二歲，駕崩于西宮，葬于雲中金陵）。
（二十三年）沙門法果（僧人名）戒律精嚴，深入研究並宣講佛法經典。這年，明元皇帝晉陞他為僧統（僧官名），並賜予輔國宜城子、忠信侯、安城公等封號，但法果都堅決推辭。皇帝親自前往他的住所，因門巷狹小，車駕無法通行，便下令擴建。皇帝對他的尊敬和慰問如此之深。法果享年八十餘歲去世，皇帝三次親臨他的喪禮，追贈他老壽將軍、趙胡靈公的稱號。
（二十四年 庚戌年）法師法顯（僧人名）從西域返回。當初，法顯于隆安二年，與惠景（僧人名）、曇整（僧人名）等人一同前往西域尋求佛法。他們渡過流沙（沙漠）時迷失了道路，便以太陽來辨別東西方向，觀察人骨來判斷行進路線。他們不顧熱風和惡鬼的侵擾，到達蔥嶺（山名）時，那裡積雪深厚，還有毒龍出沒。他們沿著盤旋在空中的沙路前進，不顧萬仞的險峻之處，或用梯子攀登，或用繩索搭橋，踩著繩索渡河，河面寬達八十步。這些地方是漢代的張騫（人名）和甘英（人名）都未曾到達過的。他們翻過小雪山（山名），寒冷異常，惠景因寒冷而去世。法顯悲痛地哭泣，收拾眼淚，獨自前行。又經過三十多個國家，到達中天竺（古印度中部）。在距離王舍城（古印度城市）三十里的地方，他進入一座寺廟，詢問前往耆阇崛山（山名）的道路。僧人說：『天色已晚，那裡有很多獅子，會吃人，不能前往。』法顯心想：『我想要瞻仰聖地，有幸來到這裡卻已晚了，今晚如果死去，我的心願就無法實現了，身體不是我所珍愛的，難道會害怕獅子嗎？』法顯到達時，天色已經昏暗，便留在山中。他流著眼淚拜道：『我沒想到自己能來到這裡。』他坐在樹下誦經，夜裡三更時分，一隻獅子蹲踞著舔舐他。法顯用手撫摸著獅子說：『如果你想吃肉，等我誦完經才可以。』於是獅子搖著尾巴離開了。第二天回去時，一位老僧拄著枴杖站著，向他作揖卻不說話，然後慢慢離去。有個少年走來，法顯問他那位老人是誰，少年回答說是頭陀（苦行僧）。
【English Translation】 English version: (JiYou Year) The Western Qin regime changed its reign title to Gengshi.
Emperor Mingyuan of the Wei Dynasty ascended the throne (He was the eldest son of Emperor Daowu. He ascended the throne in this year, changing the reign title to Yongxing. He reigned for fifteen years, died at the age of thirty-two in the West Palace, and was buried in Jinling, Yunzhong).
(Twenty-third year) The Shramana Faguo (name of a monk) was strict in observing precepts, deeply studied and lectured on Buddhist scriptures. In this year, Emperor Mingyuan promoted him to Sangtong (title of a monastic official) and bestowed upon him titles such as Duke of Yicheng, Marquis of Zhongxin, and Duke of Ancheng, but Faguo firmly declined them all. The emperor personally went to his residence, and because the alley was narrow and the imperial carriage could not pass, he ordered it to be widened. The emperor's respect and consolation for him were so profound. Faguo died at the age of eighty-odd years, and the emperor personally attended his funeral three times, posthumously granting him the title of General Laoshou, Duke Ling of Zhaohu.
(Twenty-fourth year, Gengxu Year) Dharma Master Faxian (name of a monk) returned from the Western Regions. Initially, in the second year of Long'an, Faxian, along with Huijing (name of a monk), Tanzheng (name of a monk), and others, went to the Western Regions to seek Buddhist teachings. When they crossed the quicksand (desert), they lost their way, so they used the sun to distinguish east from west and observed human bones to determine the route. They disregarded the hot winds and evil spirits, and when they reached the Pamir Mountains (mountain range), there was deep snow and poisonous dragons. They advanced along the sandy road winding in the air, disregarding the steepness of the ten-thousand-foot cliffs, either climbing with ladders or building bridges with ropes, stepping on the ropes to cross the river, which was eighty paces wide. These places were not reached by Zhang Qian (person's name) and Gan Ying (person's name) of the Han Dynasty. They crossed the Lesser Snow Mountains (mountain name), and it was extremely cold. Huijing died from the cold. Faxian wept bitterly, wiped away his tears, and continued alone. After passing through more than thirty countries, he arrived in Central India (ancient central India). Thirty miles away from Rajagriha (ancient Indian city), he entered a temple and asked for directions to Mount Gridhrakuta (mountain name). The monk said, 'It is late, there are many lions there, they will eat people, you cannot go.' Faxian thought, 'I want to pay homage to the sacred site, and I am fortunate to have arrived here, but it is late. If I die tonight, my wish will not be fulfilled. My body is not what I cherish, would I be afraid of lions?' When Faxian arrived, it was already dark, so he stayed in the mountains. He wept and bowed, saying, 'I did not know that I could come here.' He sat under a tree and recited scriptures. In the middle of the night, a lion squatted down and licked him. Faxian stroked the lion with his hand and said, 'If you want to eat meat, you can only do so after I finish reciting the scriptures.' So the lion wagged its tail and left. The next day when he returned, an old monk stood with a cane, bowed to him but did not speak, and then slowly left. A young man came, and Faxian asked him who the old man was. The young man replied that he was a 'dhuta' (ascetic).
大迦葉也。顯追之至山。有石塞巖竇不得往。至南天竺。得摩訶僧祇律泥洹等經。留三年學梵字。以經像附商。至師子國。同侶皆無存。翩然自止。會有以紈扇供佛者。顯見之動東歸之思。又二年達于青州。太守李嶷躬迎之。護送入于京師。
(壬子) 西秦熾盤(干歸之子。立十六年。改元永康)北涼改玄始。
(二十五) 西域三藏曇無讖。由龜茲至姑臧。涼王沮渠蒙遜素奉大法。讖居久之遍曉華言。譯大般涅槃大集等經六十餘萬言。猶以涅槃品數未足。復還西域訪求得之。至涼譯成。四十二卷。凡一萬偈。讖神異頗多。時拓跋圭王中山。聞讖思一瞻禮。遣使來迎。遜不許。圭再遣高平公李順。策拜遜涼王加九錫諭之曰。曇無讖道德廣大。朕思一奉見。可馳驛送至。遜曰。臣奉事朝廷亡所負。前表乞留讖。今復來追。此臣師也。有死則已。欲往則不可也。順曰。朝廷欽王忠義。故顯加殊禮。今乃以一道人虧損大功。不忍一朝之忿。吐所不當言。失朝廷待遇之意。切為大王不取也。遜曰。如公之言誠美。第恐情不副此耳。遜竟不遣讖。於是拓跋圭銜之。道進者從讖求授菩薩戒。讖曰。當自悔七日乃未。既而詣讖。讖忽怒。進曰。此宿障也。遂精修三年。夢中感釋迦世尊為授戒法。是夕十餘人同夢如進所
{ "translations": [ "現代漢語譯本", "大迦葉也。顯追趕他到山中，有石頭堵塞了巖洞，無法通行。顯到達南天竺（南印度），獲得了《摩訶僧祇律》、《泥洹經》等經典。在那裡停留了三年，學習梵文。他將經書和佛像附在商人的船上，前往師子國（斯里蘭卡）。同伴們都已不在人世，他獨自一人停留。恰好有人用紈扇供奉佛，顯見到后觸動了思鄉之情。又過了兩年，他到達青州，太守李嶷親自迎接他，護送他進入京師。", "", "（壬子年）西秦的熾盤（干歸的兒子，在位十六年，改年號為永康）北涼改年號為玄始。", "", "（二十五年）西域三藏曇無讖（一位來自西域的僧侶，精通佛法），從龜茲（古西域國名）到達姑臧（今甘肅武威）。涼王沮渠蒙遜（北涼的統治者）一向信奉佛法，曇無讖在那裡住了很久，精通了漢語。他翻譯了《大般涅槃經》、《大集經》等經典，共六十餘萬字。但他仍然認為《涅槃經》的品數不夠完整，又回到西域去尋找，最終找到了。回到北涼后，他將找到的經文翻譯完成，共四十二卷，一萬偈。曇無讖有很多神奇的事蹟。當時，拓跋圭（北魏的開國皇帝）在中山（今河北定州）稱王，聽說曇無讖的事蹟，很想見他一面，於是派使者來迎接。沮渠蒙遜不同意。拓跋圭再次派遣高平公李順，用詔書冊封沮渠蒙遜為涼王，並加九錫（古代帝王給予大臣的最高禮遇），勸諭他說：『曇無讖道德高尚，朕很想見他一面，你可以用驛站的馬車送他來。』沮渠蒙遜說：『我奉事朝廷，沒有辜負朝廷的期望。之前上表請求留下曇無讖，現在又來追要，他是我的老師，我寧死也不會讓他去的。』李順說：『朝廷欽佩大王的忠義，所以才給予特殊的禮遇。現在卻因為一個道人而損害大業，不忍一時之氣，說出不該說的話，辜負朝廷的待遇，我替大王感到不值。』沮渠蒙遜說：『您說的話確實很好聽，只是恐怕事實並非如此。』沮渠蒙遜最終沒有送曇無讖去。於是拓跋圭懷恨在心。道進（人名）向曇無讖請求傳授菩薩戒。曇無讖說：『應當自己懺悔七天才能受戒。』之後道進去見曇無讖，曇無讖突然發怒。道進說：『這是宿世的業障。』於是他精進修行了三年，夢中感應到釋迦世尊為他傳授戒法。當晚，有十幾個人做了和道進一樣的夢。" ], "english_translations": [ "English version", 'Da Jiaye (Mahakashyapa). Xian pursued him to the mountain. There were stones blocking the cave, preventing him from passing. He arrived at South Tianzhu (South India), obtaining the 'Mahasamghika Vinaya', 'Nirvana Sutra', and other scriptures. He stayed there for three years, learning Sanskrit. He attached the scriptures and Buddha statues to a merchant\'s ship, heading to Shizi Kingdom (Sri Lanka). All his companions had perished, and he remained there alone. It happened that someone was offering a silk fan to the Buddha. Seeing this, Xian was moved by the thought of returning home. After another two years, he arrived at Qingzhou. The prefect Li Yi personally welcomed him and escorted him to the capital.', "", '(Renzi year) Chi Pan of Western Qin (son of Gan Gui, reigned for sixteen years, changed the era name to Yongkang). Northern Liang changed the era name to Xuanshi.', "", '(Twenty-fifth year) The Tripitaka master Dharmakshema from the Western Regions, arrived at Guzang from Qiuci (an ancient kingdom in the Western Regions). Juqu Mengxun, the king of Liang, had always revered the Great Dharma. Dharmakshema stayed there for a long time and became proficient in the Chinese language. He translated the 'Mahaparinirvana Sutra', 'Mahasamgraha Sutra', and other scriptures, totaling over six hundred thousand words. However, he still felt that the number of chapters in the 'Nirvana Sutra' was insufficient, so he returned to the Western Regions to search for them, eventually finding them. After returning to Northern Liang, he translated the found scriptures, totaling forty-two volumes, ten thousand verses. Dharmakshema had many miraculous deeds. At that time, Tuoba Gui (the founding emperor of Northern Wei) was king in Zhongshan (present-day Dingzhou, Hebei). Hearing of Dharmakshema\'s deeds, he greatly desired to meet him, so he sent an envoy to welcome him. Juqu Mengxun refused. Tuoba Gui then sent Gao Ping Gong Li Shun again, using an imperial edict to enfeoff Juqu Mengxun as the King of Liang and bestow upon him the Nine Bestowments (the highest honor bestowed by ancient emperors to their ministers), advising him, \'Dharmakshema\'s virtue is vast, I greatly desire to meet him, you can send him here by express post.\' Juqu Mengxun said, \'I serve the imperial court and have not failed the court\'s expectations. I previously requested to keep Dharmakshema, and now you are coming to demand him again. He is my teacher, I would rather die than let him go.\' Li Shun said, \'The imperial court admires your loyalty, so it has bestowed upon you special honors. Now, you are damaging the great cause for the sake of a Daoist, unable to bear a moment\'s anger, saying things that should not be said, and failing to appreciate the court\'s treatment. I feel it is not worth it for you.\' Juqu Mengxun said, \'What you say is indeed pleasant to hear, but I fear that the reality is not as such.\' Juqu Mengxun ultimately did not send Dharmakshema. Thus, Tuoba Gui held a grudge. Dao Jin (a person\'s name) requested Dharmakshema to transmit the Bodhisattva precepts. Dharmakshema said, \'You should repent for seven days before receiving the precepts.\' Afterwards, Dao Jin went to see Dharmakshema, and Dharmakshema suddenly became angry. Dao Jin said, \'This is karmic obstruction from past lives.\' So he diligently cultivated for three years, and in a dream, he sensed Shakyamuni Buddha transmitting the precepts to him. That night, more than ten people had the same dream as Dao Jin.'" ] }
見。於是復詣讖望見大喜曰。善哉已感戒矣。今為汝作證。及固辭西歸遜怒其去已。密遣親信中路刺殺之。初讖出關日。謂送者曰。業期至矣。雖上聖不能逃。非愛死而固欲相遠也。未幾遜心愧悔。白日見鬼以劍刺之而卒。其國為魏所並。
(癸丑) 夏改鳳翔。
(二十六) 道生法師天縱妙悟。初涅槃后品未至。生熟讀久之曰。阿闡提人自當成佛。此經來未盡耳。於是文字之師交攻之。誣以為邪說。于律當擯。生白眾誓曰。若我所說不合經義。愿於此身即見惡報若實契佛心。愿舍壽時據師子座。於是袖手南來入虎丘山。豎石為聽徒講涅槃經。至闡提有佛性處。曰如我所說義契佛心不。群石皆首肯之。后游匡山居銷景巖。聞曇無讖重譯涅槃后品至南京。果言闡提皆有佛性。生慰喜不自勝遂誓死奉法。
(甲寅) 魏改神瑞。
(丙辰丁巳) 後秦泓(興之子。立二年。晉劉裕滅之。壽三十。改永和)魏改泰常。
(戊午) 西涼李歆(立三年改嘉興)。
(己未) 夏改昌武。次年改真興。
(二十七) 恭帝德文改元熙(安帝母弟。永初元年。劉裕使后兄叔度逾垣殺之。壽三十六葬于沛陵。晉室滅矣)。
治二年○是年梁志公生。
右(西晉都洛陽。四
【現代漢語翻譯】 現代漢語譯本：於是（遜）又去拜訪曇無讖（Dharmaraksha，譯經師），曇無讖（Dharmaraksha）見了非常高興，說：『好啊，你已經感受到戒律了。現在我為你作證。』但（遜）堅決推辭要返回西方，曇無讖（Dharmaraksha）惱怒他離去，暗中派遣親信在半路刺殺了他。當初曇無讖（Dharmaraksha）出關時，對送行的人說：『業報的期限到了，即使是聖人也不能逃脫。我並非貪生怕死而一定要遠離。』沒過多久，沮渠蒙遜（Juqu Mengxun）內心愧疚後悔，白天看見鬼用劍刺他而死。他的國家被魏國吞併。 （癸丑年）夏天，改鳳翔。 （義熙二十六年）道生法師天生聰慧，領悟力極強。當初《涅槃經》的後半部分沒有傳到中國，道生法師熟讀《涅槃經》很久后說：『阿闡提（icchantika，斷善根者）之人自然應當成佛。這部經傳來的還不完整。』於是文字之師們一起攻擊他，誣陷他為邪說，按照律法應當被驅逐。道生法師當衆發誓說：『如果我所說的與經義不合，愿我此身立刻見到惡報；如果確實契合佛心，愿我在捨棄壽命時坐在師子座上。』於是他袖手南下來到虎丘山，豎起石頭作為聽眾，講解《涅槃經》。講到闡提（icchantika，斷善根者）也有佛性之處，說：『如我所說，義理契合佛心嗎？』群石都點頭。後來他遊歷匡山，居住在銷景巖。聽說曇無讖（Dharmaraksha）重新翻譯的《涅槃經》後半部分傳到南京，果然說闡提（icchantika，斷善根者）都有佛性。道生法師欣慰喜悅得無法自持，於是發誓以死來奉行佛法。 （甲寅年）魏國改年號為神瑞。 （丙辰年、丁巳年）後秦的姚泓（Yao Hong，姚興之子。在位二年。晉朝劉裕滅亡了他。享年三十歲。改年號為永和），魏國改年號為泰常。 （戊午年）西涼的李歆（Li Xin，在位三年，改年號為嘉興）。 （己未年）夏國改年號為昌武。次年改年號為真興。 （義熙二十七年）恭帝司馬德文（Sima Dewen）改年號為元熙（安帝的弟弟。永初元年，劉裕派他哥哥的兒子司馬叔度翻墻殺了他。享年三十六歲，葬在沛陵。晉朝滅亡了）。 義熙二年，這一年梁志公出生。 右（西晉都城在洛陽，共歷四
【English Translation】 English version: Thereupon, (Mengxun) again visited Dharmaraksha (Dharmaraksha, a translator of scriptures). Dharmaraksha (Dharmaraksha) was overjoyed to see him and said, 'Excellent, you have already sensed the precepts. Now I will be your witness.' However, (Mengxun) firmly declined and wanted to return to the West. Dharmaraksha (Dharmaraksha) was angered by his departure and secretly sent trusted followers to assassinate him on the way. Initially, when Dharmaraksha (Dharmaraksha) left the pass, he said to those who saw him off, 'The time for karmic retribution has arrived. Even the most holy cannot escape it. It is not that I love life and fear death, but that I must distance myself.' Not long after, Juqu Mengxun (Juqu Mengxun) felt guilty and remorseful. He saw a ghost in broad daylight stabbing him with a sword, and he died. His kingdom was annexed by the Wei Dynasty. (Gui Chou year) In the summer, the name was changed to Fengxiang. (The twenty-sixth year of Yixi) Dharma Master Daosheng was naturally intelligent and had profound understanding. Initially, the latter part of the Nirvana Sutra had not yet arrived in China. After reading the Nirvana Sutra for a long time, Dharma Master Daosheng said, 'Icchantikas (icchantika, those who have severed their roots of goodness) should naturally become Buddhas. This sutra has not been fully transmitted.' Thereupon, teachers of literature attacked him together, falsely accusing him of heresy, and according to the precepts, he should be expelled. Dharma Master Daosheng vowed in public, saying, 'If what I say does not accord with the meaning of the sutras, may I see evil retribution in this very life; if it truly accords with the Buddha's mind, may I sit on a lion's seat when I relinquish my life.' Thereupon, he came south to Tiger Hill Mountain with his hands in his sleeves, erected stones as listeners, and lectured on the Nirvana Sutra. When he spoke of the place where icchantikas (icchantika, those who have severed their roots of goodness) also have Buddha-nature, he said, 'As I have said, does the meaning accord with the Buddha's mind?' All the stones nodded. Later, he traveled to Kuang Mountain and resided in Xiaojing Rock. He heard that Dharmaraksha's (Dharmaraksha) newly translated latter part of the Nirvana Sutra had arrived in Nanjing, and it indeed said that all icchantikas (icchantika, those who have severed their roots of goodness) have Buddha-nature. Dharma Master Daosheng was overjoyed and could not contain himself, so he vowed to uphold the Dharma with his life. (Jia Yin year) The Wei Dynasty changed its reign title to Shenrui. (Bingchen year, Dingsi year) Yao Hong of the Later Qin (Yao Hong, son of Yao Xing. Reigned for two years. The Jin Dynasty's Liu Yu destroyed him. He lived to be thirty years old. Changed the reign title to Yonghe), the Wei Dynasty changed its reign title to Taichang. (Wu Wu year) Li Xin of Western Liang (Li Xin, reigned for three years, changed the reign title to Jiaxing). (Ji Wei year) The Xia Dynasty changed its reign title to Changwu. The following year, the reign title was changed to Zhenxing. (The twenty-seventh year of Yixi) Emperor Gong Sima Dewen (Sima Dewen) changed the reign title to Yuanxi (Emperor An's younger brother. In the first year of Yongchu, Liu Yu sent his older brother's son, Sima Shudu, to climb over the wall and kill him. He lived to be thirty-six years old and was buried in Peiling. The Jin Dynasty was destroyed). The second year of Yixi, Liang Zhigong was born this year. Right (The capital of the Western Jin Dynasty was in Luoyang, lasting for four
主三十七年。而有五胡之燉。東晉都建業十二主一百四年。而歸於宋)。
(庚申) 西秦改建弘。
西涼冠軍恂。改永建(二年河西王拔燉煌。恂自殺國亡)。
(二十八) 北朝魏泰常五年。光祿卿崔浩被讒。帝命浩以公歸第。因修服食養性之術。初嵩山道士寇謙之。修張道陵術。自言嘗遇老子降。命謙之繼道陵為天師授以辟榖輕身之術。及科戒二十卷。使之清正道教。又遇神人李譜文云。老子之玄孫也。授以圖箓真經六十餘卷。並出天宮靜輪之法。謙之奉其書獻于太武。朝野多未之信。崔浩獨師事之。從受其術。且上書贊明其事。太武忻然。使謁者奉玉帛牲牢祭嵩岳迎致謙之起天師道場于平城之南重臺五級。道徒由此而盛。
宋司馬文正公曰。老莊之書。大旨欲同生死輕去就。而為神仙者服餌修煉以求輕舉。煉草石為金銀。其為術正相戾矣。是以劉歆七略敘道家為諸子。神仙為方技。其後有符水禁咒之術。至謙之遂合而爲一。至今循之。其訛甚矣。崔浩不信佛老之書而信謙之之言。其故何哉。昔臧文仲祀鶢鶋。孔子以為不智。如謙之者其為鶢鶋亦大矣。詩三百一言以蔽之。曰思無邪。君子之於擇術。可不謹哉。
(二十九) 禪師玄高居夌𧂐山。與沙門曇弘友善。聞曇無毗自北
【現代漢語翻譯】 現代漢語譯本：主三十七年，發生了五胡亂華的動亂。東晉在建業定都，經歷了十二位君主，共一百零四年，最終歸於宋朝。
（庚申年）西秦改年號為建弘。
西涼冠軍宋恂，改年號為永建（永建二年，河西王攻打敦煌，宋恂自殺，西涼滅亡）。
（二十八年）北朝魏泰常五年，光祿卿崔浩被人讒言陷害。魏太武帝命令崔浩以公爵身份返回府邸，於是崔浩開始研究服食養生之術。起初，嵩山道士寇謙之，修煉張道陵的法術，自稱曾遇到老子降臨，命令寇謙之繼承張道陵為天師，傳授他辟榖輕身之術，以及科戒二十卷，讓他匡正道教。寇謙之又遇到神人李譜文，自稱是老子的玄孫，傳授給他圖箓真經六十餘卷，並傳授天宮靜輪之法。寇謙之將這些書獻給太武帝，朝廷內外很多人都不相信，只有崔浩信奉他，跟隨他學習這些法術，並且上書讚揚說明這些事情。太武帝非常高興，派遣謁者用玉帛牲牢祭祀嵩山，迎接寇謙之，在平城之南建造五層重臺，設立天師道場。道教徒從此興盛起來。
宋朝司馬光評論說：『老子、莊子的書籍，大意是想把生死看作一樣，輕視去就。而那些修神仙的人，卻服用藥物，修煉自身，以求輕身飛舉，煉製草石為金銀，他們的法術實在是互相矛盾的。因此劉歆的《七略》將道家列為諸子，將神仙列為方技。後來有了符水禁咒的法術，到了寇謙之就將它們合為一體，至今人們還遵循這些，實在是謬誤至極。崔浩不相信佛經和老子的書籍，卻相信寇謙之的話，這是什麼原因呢？從前臧文仲祭祀鹓鶵（yuān chú，一種鳥），孔子認為他不聰明。像寇謙之這樣的人，他的行為就像鹓鶵一樣荒謬。詩經三百篇可以用一句話概括，就是『思無邪』。君子對於選擇學說，能不謹慎嗎？』
（二十九年）禪師玄高住在夌𧂐山（líng zhì shān），與沙門曇弘關係很好，聽說曇無毗（Dharmapiya）從北方來。
【English Translation】 English version: In the thirty-seventh year of the reign, the turmoil of the Five Hu (five non-Han Chinese ethnic groups) occurred. The Eastern Jin Dynasty established its capital in Jianye, lasting for twelve rulers and a total of one hundred and four years, eventually falling to the Song Dynasty.
(In the year of Gengshen) Western Qin changed its reign title to Jianhong.
Song Xun, the champion of Western Liang, changed the reign title to Yongjian (In the second year of Yongjian, the King of Hexi attacked Dunhuang, Song Xun committed suicide, and Western Liang was destroyed).
(Year 28) In the fifth year of the Tai Chang reign of the Northern Wei Dynasty, Cui Hao, the Guanglu Qing (official title), was slandered. Emperor Taiwu of Wei ordered Cui Hao to return to his residence with the title of Duke, so Cui Hao began to study the art of taking medicine and nourishing life. Initially, Kou Qianzhi, a Taoist priest from Mount Song, practiced the magic of Zhang Daoling, claiming to have encountered Lao Tzu descending, ordering Kou Qianzhi to succeed Zhang Daoling as Celestial Master, teaching him the art of abstaining from grains and lightening the body, as well as twenty volumes of precepts, to rectify Taoism. Kou Qianzhi also encountered the divine man Li Puwen, claiming to be the great-grandson of Lao Tzu, teaching him more than sixty volumes of charts and true scriptures, and teaching the method of the Heavenly Palace Silent Wheel. Kou Qianzhi presented these books to Emperor Taiwu, and many people inside and outside the court did not believe it, only Cui Hao believed in him, followed him to learn these spells, and wrote a letter praising and explaining these things. Emperor Taiwu was very happy, and sent an envoy to worship Mount Song with jade, silk, and livestock, and welcomed Kou Qianzhi to build a Celestial Master Taoist temple south of Pingcheng with a five-story Chongtai (double platform). Taoists flourished from then on.
Sima Guang of the Song Dynasty commented: 'The books of Lao Tzu and Zhuang Tzu mainly aim to treat life and death the same and despise gains and losses. However, those who cultivate immortality take medicine and practice themselves in order to lighten their bodies and fly, and refine grass and stones into gold and silver. Their techniques are contradictory. Therefore, Liu Xin's 'Seven Summaries' listed Taoism as one of the schools of thought and immortality as a skill. Later, there were spells of talisman water and incantations, and Kou Qianzhi combined them into one, which people still follow today, which is extremely absurd. Cui Hao did not believe in Buddhist scriptures and the books of Lao Tzu, but believed in Kou Qianzhi's words. What is the reason for this? In the past, Zang Wenzhong sacrificed to the Yuanchu (a kind of bird), and Confucius thought he was not smart. People like Kou Qianzhi are as absurd as the Yuanchu. The three hundred poems of the Book of Songs can be summarized in one sentence, which is 'Think no evil'. Shouldn't a gentleman be careful in choosing a doctrine?'
(Year 29) Chan Master Xuan Gao lived in Lingzhi Mountain, and was on good terms with the Shramana Dharmapiya (Tánwúpí), and heard that Dharmapiya (Dharmapiya) came from the north.
山至涼妙禪觀。高往親之。旬日即悟。無毗嘆異以為勝己。及無毗西歸。有妖比丘。嫉高譖于河南王世子曼曰。高今聚徒將為國害。曼信之慾殺高。其父不許。遂擯于河北。居林陽堂山。山蓋地仙所宅。夜有鐘磬聲。高門弟子百餘輩。拔萃者玄紹有神力。嘗指地出水以給眾。如紹者又十有一人。河南王迎曇弘至。問王何以擯高。其人希世之瑞也。王厚禮迎之。高欲赴命。山中草木為摧偃亂石塞路。高曰。吾志弘道。自滯巖竇無益也。路乃可行。王郊迎之禮以為師。后游涼土。沮渠蒙遜禮遇尤勤。弟子僧印自謂得阿羅漢果。高假以神力。使于定中見十方無盡世界。及聞諸佛所說之法。各各不同。即於一夏尋其所見不盡。方生愧懼。明年魏使請高入于平城。拓跋燾在位。益加誠敬令太子晃師事之。
(三十) 齊著作魏收。著魏書佛老志。其略曰。釋氏之學聞於前漢。武帝元狩中。霍去病獲昆耶王及金人。率長丈餘。帝以為大神。列于甘泉宮燒香禮拜。此則佛道流通之漸也。及開西域遣張騫使大夏。還云身毒天竺國有浮圖之教。哀帝元壽中。景憲受大月氏王口授浮圖經。後漢明帝夢金人項有日光飛行殿庭。傅毅始以佛對帝。遣中郎蔡愔等使于天竺。寫浮圖遺範。仍與沙門迦葉摩騰竺法蘭還洛陽。得四十二章經及釋迦
【現代漢語翻譯】 現代漢語譯本： 曇摩迦羅禪觀精妙，前往涼州拜訪山，山非常高興地親自接待了他。僅僅十天，曇摩迦羅就領悟了禪觀的精髓。無毗（Upali，佛陀十大弟子之一，持戒第一）驚歎他的才能，認為他勝過自己。等到無毗西歸之後，有個妖妄的比丘，嫉妒曇摩迦羅，就在河南王世子曼面前詆譭他說：『曇摩迦羅現在聚集徒眾，將來會成為國家的禍害。』曼相信了讒言，想要殺害曇摩迦羅，他的父親沒有允許，於是將曇摩迦羅放逐到河北，居住在林陽堂山。這座山是地仙居住的地方，夜晚有鐘磬的聲音。曇摩迦羅的門下弟子有一百多人，其中最傑出的是玄紹，他有神通力，曾經指地出水來供給大眾。像玄紹這樣的人還有十一位。河南王迎接曇弘（Dharmaraksita）到來，問他為什麼要放逐曇摩迦羅。曇弘回答說：『曇摩迦羅是稀世的祥瑞啊！』河南王以厚禮迎接曇摩迦羅。曇摩迦羅想要應命前往，山中的草木卻被摧折，亂石堵塞道路。曇摩迦羅說：『我的志向是弘揚佛法，自己滯留在巖洞里沒有什麼益處。』道路才得以通行。河南王在郊外迎接他，以師禮對待。後來曇摩迦羅遊歷涼州，沮渠蒙遜（Juqu Mengxun）對他禮遇尤其慇勤。弟子僧印自認為得到了阿羅漢果位。曇摩迦羅用神通力，使他在禪定中見到十方無盡的世界，以及聽聞諸佛所說的各種不同的佛法。僧印在一個夏天裡都無法窮盡他所見到的景象，於是感到慚愧和恐懼。第二年，北魏的使者請求曇摩迦羅前往平城。拓跋燾（Tuoba Tao）在位時，更加誠心敬重曇摩迦羅，命令太子拓跋晃（Tuoba Huang）拜他為師。
齊國的著作人魏收（Wei Shou）撰寫了《魏書·佛老志》，其中大略記載說：『釋迦牟尼的學說在前漢時期傳入中國。漢武帝元狩年間，霍去病（Huo Qubing）俘獲了昆耶王（Kunye King）以及金人（golden statues）。金人身高一丈多，漢武帝認為他們是大神，將他們陳列在甘泉宮，燒香禮拜。這就是佛道流通的開端。等到開通西域，派遣張騫（Zhang Qian）出使大夏（Daxia），張騫回來后說身毒（Shendu，印度的古稱）天竺（Tianzhu，印度的古稱）有浮圖（Buddha）的教法。漢哀帝元壽年間，景憲（Jing Xian）接受了大月氏王（Yuezhi King）口頭傳授的浮圖經。後漢明帝夢見金人，項上有日光，在殿庭中飛行。傅毅（Fu Yi）開始用佛來對皇帝解釋這個夢。於是派遣中郎蔡愔（Cai Yin）等人出使天竺，抄寫浮圖的遺範，仍然與沙門迦葉摩騰（Kasyapa Matanga）、竺法蘭（Dharmaratna）回到洛陽，得到了《四十二章經》以及釋迦牟尼的...
【English Translation】 English version: Dharmakara's (Dharmakara, a Buddhist monk) meditation was exquisite. He went to Liangzhou to visit Shan, who was very pleased to receive him personally. In just ten days, Dharmakara grasped the essence of meditation. Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) marveled at his talent, considering him superior to himself. After Upali returned to the West, there was a deceitful Bhiksu (Bhiksu, a Buddhist monk), who, out of jealousy, slandered Dharmakara before Prince Man, the heir of the King of Henan, saying, 'Dharmakara is now gathering followers and will become a national disaster in the future.' Man believed the slander and wanted to kill Dharmakara, but his father did not allow it, so he exiled Dharmakara to Hebei, where he resided in Linyangtang Mountain. This mountain was the dwelling place of earth immortals, and at night there were sounds of bells and chimes. Dharmakara had more than a hundred disciples, the most outstanding of whom was Xuan Shao, who had supernatural powers and once pointed to the ground to produce water to supply the masses. There were eleven others like Xuan Shao. The King of Henan welcomed Dharmaraksita (Dharmaraksita, a Buddhist monk) and asked him why he had exiled Dharmakara. Dharmaraksita replied, 'Dharmakara is a rare auspicious omen!' The King of Henan welcomed Dharmakara with great courtesy. Dharmakara wanted to accept the invitation, but the plants and trees in the mountain were broken, and the rocks blocked the road. Dharmakara said, 'My ambition is to promote the Dharma, and it is useless for me to stay in the cave.' Then the road became passable. The King of Henan welcomed him in the suburbs and treated him with the respect of a teacher. Later, Dharmakara traveled to Liangzhou, where Juqu Mengxun (Juqu Mengxun, a ruler of the Northern Liang dynasty) treated him with particular diligence. The disciple Seng Yin claimed to have attained the Arhat (Arhat, a Buddhist saint) fruit. Dharmakara used his supernatural power to enable him to see the infinite worlds of the ten directions in meditation, and to hear the various different Dharmas spoken by the Buddhas. Seng Yin could not exhaust the sights he had seen in one summer, and he felt ashamed and fearful. The following year, the envoy of the Northern Wei requested Dharmakara to go to Pingcheng. When Tuoba Tao (Tuoba Tao, Emperor Taiwu of Northern Wei) was in power, he respected Dharmakara even more sincerely and ordered the Crown Prince Tuoba Huang (Tuoba Huang, a prince of Northern Wei) to take him as his teacher.
Wei Shou (Wei Shou, a historian of the Northern Qi dynasty) of the Qi dynasty wrote the 'Treatise on Buddhism and Taoism' in the Book of Wei, which briefly states: 'The teachings of Sakyamuni (Sakyamuni, the historical Buddha) were introduced to China during the Former Han dynasty. During the Yuanshou era of Emperor Wu of Han, Huo Qubing (Huo Qubing, a general of the Han dynasty) captured the Kunye King (Kunye King, a Xiongnu king) and golden statues. The golden statues were more than a zhang (丈, a unit of length) tall, and Emperor Wu thought they were great gods, so he displayed them in the Ganquan Palace and burned incense to worship them. This was the beginning of the spread of Buddhism. When the Western Regions were opened up, Zhang Qian (Zhang Qian, an envoy of the Han dynasty) was sent to Daxia (Daxia, an ancient country in Central Asia). Zhang Qian returned and said that Shendu (Shendu, ancient name for India) and Tianzhu (Tianzhu, ancient name for India) had the teachings of the Buddha (Buddha). During the Yuanshou era of Emperor Ai of Han, Jing Xian (Jing Xian, a Chinese official) received the Sutra of the Buddha orally transmitted by the Yuezhi King (Yuezhi King, a king of the Yuezhi people). Emperor Ming of the Later Han dreamed of a golden man with sunlight on his neck, flying in the palace courtyard. Fu Yi (Fu Yi, a Chinese official) began to explain the dream to the emperor with the Buddha. So he sent the Zhonglang Cai Yin (Cai Yin, an envoy of the Han dynasty) and others to Tianzhu to copy the legacy of the Buddha, and they returned to Luoyang with the Sramanas Kasyapa Matanga (Kasyapa Matanga, an Indian monk) and Dharmaratna (Dharmaratna, an Indian monk), obtaining the Sutra of Forty-two Chapters and Sakyamuni's...
立像帝令畫工圖之。置清涼臺及顯節陵。緘經于蘭臺石室。浮圖或言佛陀。聲相轉也。譯云凈覺。言滅穢明道為聖悟也。
凡其經旨。大抵言生生之類。皆因行業而起。有過去當今未來三世。神識常不滅也。凡為善惡必有報應。多積勝業陶冶粗鄙。經無數形藻練神明。乃至無生而得佛道。其間階次心行等級非一。皆緣淺以至深。藉微而爲著。率在於積仁順蠲緣欲。習虛靜而成通照也。故其始修心則依佛法僧。謂之三歸。若君子之三畏也。又有五戒。去殺盜淫妄言飲酒。大意與仁義禮智信同。奉持則生天人勝處虧犯則墮鬼畜諸苦。又善惡生處。凡有六道焉。
諸服其道者。則剃落髮須釋累辭家。結師資遵律度。相與和居治心修凈。行乞以自給。謂之沙門。或曰桑門。亦聲相近也。其根業各差。謂之三乘。聲聞緣覺及以大乘。取其可乘運以至道為名也。上根者以修六度進萬行。整度億流彌歷長遠。登覺境而號為佛也。本號釋迦文。此譯能仁。謂德充道備戡濟萬物也。降於天竺迦維羅衛國王之子。於四月八日從母右脅而出。姿相超異三十二種。天降嘉瑞亦三十二而應之。以二月十五日而入涅槃。此云滅度。或言常樂我凈。明無遷謝及苦累也。又云。諸佛有二義。一者真實。謂至極之體妙絕拘累不得以方處期。不
【現代漢語翻譯】 現代漢語譯本： 讓人畫像，依照帝王的旨意繪製佛像。佛像被安放在清涼臺和顯節陵。經書被封存在蘭臺石室中。『浮圖』，有人說是『佛陀』（Buddha），是聲音的轉變。翻譯成漢語是『凈覺』，意思是滅除污穢，明白真道，達到聖人的覺悟。
大體上，佛經的宗旨是說，一切有生命的東西，都是因為各自的行為而產生的。有過去、現在、未來三世。神識是永恒不滅的。一切善行和惡行，必定有相應的報應。多積累殊勝的善業，可以陶冶粗俗的品性。經過無數次的形態變化，修煉精神，最終達到沒有生死的境界，從而證得佛道。這其中的階梯、次第、心行、等級，絕不是單一的，都是從淺到深，從小到大。關鍵在於積累仁德，順應自然，去除慾望，通過學習虛靜來達到通達明照的境界。所以，最初修行的時候，要依靠佛、法、僧，這叫做『三歸』（Three Refuges），就像君子的『三畏』一樣。還有『五戒』（Five Precepts），即不殺生、不偷盜、不邪淫、不妄語、不飲酒。大意與仁、義、禮、智、信相同。奉行五戒，就能升到天界或人間美好的地方；違犯五戒，就會墮落到鬼道或畜生道等痛苦的地方。善惡所產生的去處，總共有六道（Six Realms）。
那些信奉佛教的人，會剃掉頭髮和鬍鬚，捨棄世俗的牽累，離開家庭。他們會拜師，遵守戒律，和睦相處，修心養性，保持清凈。他們通過乞討來維持生活，這些人被稱為『沙門』（Śrāmaṇa），也有人說是『桑門』，只是發音相近。他們的根基和業力各有不同，所以有『三乘』（Three Vehicles）的說法，即聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）以及大乘（Mahāyāna）。取其可以乘坐，運載到真理的道路的意思。上等根器的人，通過修行六度（Six Pāramitās），行持萬行（all good deeds），救度無數眾生，經歷漫長的時間，最終登上覺悟的境界，被稱為『佛』（Buddha）。最初的佛號是『釋迦文』（Śākyamuni），翻譯成漢語是『能仁』，意思是德行圓滿，具備救濟萬物的能力。他降生於天竺（India）迦維羅衛國（Kapilavastu）國王的兒子。在四月八日，從他母親的右脅出生。他的姿態和相貌超凡脫俗，具有三十二種殊勝的相（Thirty-two Marks of a Great Man）。天降吉祥的徵兆也有三十二種來應和。在二月十五日進入涅槃（Nirvana），這裡翻譯成『滅度』，或者說是『常樂我凈』，說明沒有遷變和苦難。
還有人說，諸佛（Buddhas）有兩種含義：一種是真實的，指的是達到極致的本體，玄妙到無法用語言來描述，無法用方位來限定。
【English Translation】 English version: An imperial order was issued to painters to create images [of the Buddha]. These images were placed in the Qingliang Terrace and the Xianjie Mausoleum. The scriptures were sealed in the Stone Chamber of the Lantai. 『浮圖』 (fú tú), some say is 『佛陀』 (fó tuó) (Buddha), a phonetic transformation. Translated, it means 『凈覺』 (jìng jué) (Pure Awareness), signifying the eradication of defilements and the understanding of the true path, leading to the enlightenment of a sage.
Generally, the essence of the scriptures states that all living beings arise from their actions (karma). There are three lifetimes: past, present, and future. The spirit (consciousness) is eternal and does not perish. All good and evil deeds will inevitably have corresponding consequences. Accumulating superior merits refines coarse qualities. Through countless transformations, the spirit is cultivated, ultimately reaching a state without birth and attaining Buddhahood. The stages, sequences, mental practices, and levels within this process are not singular but progress from shallow to deep, from small to large. The key lies in accumulating benevolence, aligning with nature, eliminating desires, and achieving comprehensive illumination through the practice of emptiness and stillness. Therefore, the initial practice involves relying on the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha), known as the 『Three Refuges,』 similar to the 『Three Things to be in Awe of』 for a gentleman. There are also the 『Five Precepts,』 which are to abstain from killing, stealing, sexual misconduct, false speech, and intoxicants. The general meaning is the same as benevolence, righteousness, propriety, wisdom, and trustworthiness. Upholding these precepts leads to rebirth in heavenly or favorable human realms, while violating them leads to falling into the suffering realms of ghosts or animals. The destinations arising from good and evil actions are collectively known as the Six Realms.
Those who adhere to this path shave their hair and beards, relinquish worldly burdens, and leave their families. They take teachers, abide by the precepts, live harmoniously, cultivate their minds, and maintain purity. They sustain themselves through begging, and these individuals are called 『沙門』 (shā mén) (Śrāmaṇa), or sometimes 『桑門』 (sāng mén), which is a similar pronunciation. Their roots and karmic potentials differ, hence the concept of the 『Three Vehicles,』 which are the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Mahāyāna (大乘). The name is derived from the idea that they can be ridden to transport one to the path of truth. Those with superior faculties cultivate the Six Pāramitās (六度), perform myriad good deeds (萬行), liberate countless beings, and after a long period, ascend to the state of enlightenment, known as 『佛』 (fó) (Buddha). The original Buddha was named 『釋迦文』 (Shìjiāwén) (Śākyamuni), which translates to 『能仁』 (Néngrén) (Capable Benevolence), meaning that his virtue is complete and he possesses the ability to save all beings. He was born as the son of the king of Kapilavastu (迦維羅衛國) in India (天竺). On the eighth day of the fourth month, he emerged from his mother's right side. His appearance was extraordinary, possessing the Thirty-two Marks of a Great Man (三十二種相). Thirty-two auspicious omens descended from the heavens in response. On the fifteenth day of the second month, he entered Nirvana (涅槃), which is translated here as 『滅度』 (miè dù) (Extinction), or 『常樂我凈』 (cháng lè wǒ jìng) (Eternal Bliss, True Self, Purity), indicating the absence of change and suffering.
Furthermore, it is said that Buddhas (諸佛) have two meanings: one is the true reality, referring to the ultimate essence, so profound that it cannot be described in words or limited by location.
可以形量限。有感斯應體常湛然。二者權應。謂和光六道同塵萬類。生滅隨時修短應物。形由感生體非實有。權形雖謝真體不遷。但時無妙感。故莫得常見耳。斯則明佛生非實生滅非實滅也。
佛既謝往香木焚屍。靈骨分碎大小如粒。擊之不壞。焚之不焦。而有光明神驗。謂之舍利。弟子收奉。竭香花致敬募建宮宇。謂之為塔。猶宗廟也。故時稱為塔廟者是矣。於後百年有王阿育者。以神力分佛舍利。役諸鬼神造八萬四千塔。佈於世界。皆同日而就。今洛陽彭城姑臧臨淄。皆有育王寺。蓋承其遺蹟焉。而影跡爪齒留于天竺。中途往來者咸言見之。
初說教法。后皆著錄。綜覈深致無所漏失。故三藏十二部經。如九流之異。統其大歸終以三乘為本。後有羅漢菩薩。相繼著論。贊明經義以破外道。皆傍諸藏部大義。假立外問而以內法釋之。傳於中國。漸流廣矣。漢初沙門皆衣赤布。后乃易以雜色云。
論曰。唐太宗世既修晉書。復有勸修南北七朝史者。太宗以元魏書甚詳。故特不許。以今考之信然也。凡佛老典教於儒者九為外學。或欲兼之。自非夙薰成熟願力再來。莫能窺其彷彿。況通其旨歸而祖述源流者乎。異哉魏書佛老志。不介馬而馳遷固之間。御靡旌以摩荀楊之壘。步驟雍容有足觀者。然則魏收
【現代漢語翻譯】 現代漢語譯本：可以根據形態來衡量其界限。但感應事物的本體是常住不變且清凈光明的。這兩者都是權宜之計的顯現。所謂『和光同塵』，是指佛菩薩爲了度化眾生，與六道眾生一樣生活，適應萬物的變化。眾生的生滅變化隨著時間而改變，壽命長短也因應事物而不同。形態由感應而生，本體並非真實存在。權宜顯現的形態雖然會消失，但真實的本體不會改變。只是因為世間沒有微妙的感應，所以無法經常見到佛的真身罷了。這說明佛的出生並非真實的出生，滅度也並非真實的滅度。
佛陀滅度后，用香木焚燒遺體，靈骨被分成大小如米粒的碎片。敲擊不會損壞，焚燒也不會焦爛，並且有光明和神奇的效驗，這些被稱為『舍利』（Śarīra，遺骨）。弟子們收集供奉舍利，用香花表達敬意，並募捐建造宮殿一樣的建築來供奉，這被稱為『塔』（Stūpa，佛塔），類似於宗廟。所以當時稱之為塔廟就是這個意思。後來，在佛陀滅度一百年後，有阿育王（Aśoka，孔雀王朝國王）用神力分佛舍利，役使鬼神建造八萬四千座塔，分佈在世界各地，都在同一天建成。現在洛陽、彭城、姑臧、臨淄等地都有育王寺，大概是繼承了阿育王的遺蹟。而佛陀的影跡、爪和牙齒則留在天竺（Tiānzhú，古代印度），往來於中途的人都說見過。
最初佛陀宣說的教法，後來都被記錄下來。綜合考察其深刻的含義，沒有遺漏任何內容。所以三藏十二部經（Tripiṭaka，佛教經典的總稱），就像諸子百家一樣，雖然流派眾多，但最終都以三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）為根本。後來有阿羅漢（Arhat，證悟者）和菩薩（Bodhisattva，發菩提心者）相繼撰寫論著，讚揚和闡明經義，用來駁斥外道。這些論著都依傍於三藏，闡述其中的大義，假借外道的提問，用佛法來解釋。這些論著傳入中國后，逐漸流傳開來。漢朝初期，僧人都穿紅色布做的僧衣，後來才改為穿雜色的僧衣。
評論說，唐太宗時期已經修撰了《晉書》，還有人勸說修撰南北七朝的歷史。唐太宗認為《元魏書》已經非常詳細，所以特別不允許再修。現在考察看來確實如此。凡是佛家和道家的典籍教義，在儒家看來，有十分之九都是外學。如果想要兼學，如果不是前世就熏習成熟，帶著願力再次轉世，是無法窺見其大概的。更何況是通曉其宗旨，並且能夠追溯其源流的人呢？令人驚異的是《魏書·釋老志》，它沒有藉助馬匹就奔馳在司馬遷和班固之間，揮舞著旗幟來挑戰荀悅和揚雄的陣營。其步驟從容，很有可觀之處。由此看來，魏收（Wèi Shōu，《魏書》的編撰者）確實是一位有才華的人。
【English Translation】 English version: It can be measured and limited by its form. However, the essence that responds to things is eternally constant and purely luminous. Both of these are expedient manifestations. The so-called 'mingling with the dust' refers to the Buddhas and Bodhisattvas living like beings in the six realms to transform them, adapting to the changes of all things. The birth and death of beings change with time, and the length of life varies according to things. Form arises from sensation, but the essence is not truly existent. Although the expedient form disappears, the true essence does not change. It is only because there is no subtle sensation in the world that the true body of the Buddha cannot be seen often. This explains that the birth of the Buddha is not a real birth, and the passing away is not a real passing away.
After the Buddha passed away, the body was cremated with fragrant wood, and the relics (Śarīra, remains) were divided into fragments the size of rice grains. They cannot be damaged by striking or charred by burning, and they possess light and miraculous effects. These are called 'Śarīra'. The disciples collected and enshrined the Śarīra, expressing their reverence with incense and flowers, and raised funds to build palace-like structures to enshrine them, which are called 'Stūpas' (Stūpa, pagoda), similar to ancestral temples. So at that time, they were called Stūpa temples. Later, a hundred years after the Buddha's passing, King Aśoka (Aśoka, Mauryan Dynasty king) used his divine power to divide the Buddha's Śarīra and employed ghosts and spirits to build 84,000 Stūpas, distributed throughout the world, all completed on the same day. Now, Luoyang, Pengcheng, Guzang, and Linzi all have Aśoka temples, probably inheriting the traces of King Aśoka. And the Buddha's shadow, nails, and teeth remain in India (Tiānzhú, ancient India), and those who travel to and from the middle say they have seen them.
The teachings initially spoken by the Buddha were later recorded. Comprehensively examining their profound meaning, nothing was omitted. Therefore, the Tripiṭaka (Tripiṭaka, the complete Buddhist canon) is like the various schools of thought, although there are many schools, they are ultimately based on the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Later, Arhats (Arhat, enlightened beings) and Bodhisattvas (Bodhisattva, one who has Bodhicitta) successively wrote treatises, praising and clarifying the meaning of the scriptures, to refute external paths. These treatises all rely on the Tripiṭaka, elaborating on the great meaning within, borrowing the questions of external paths, and explaining them with the Dharma. After these treatises were introduced to China, they gradually spread. In the early Han Dynasty, monks all wore robes made of red cloth, but later they changed to wearing robes of various colors.
It is commented that during the reign of Emperor Taizong of the Tang Dynasty, the Book of Jin had already been compiled, and some people also advised compiling the history of the Southern and Northern Dynasties. Emperor Taizong believed that the Book of Wei was already very detailed, so he specifically did not allow further compilation. Now, upon examination, this is indeed the case. In the eyes of Confucian scholars, nine out of ten of the Buddhist and Taoist scriptures and doctrines are external learning. If one wants to study them concurrently, unless one has cultivated and matured in previous lives and returns with vows, one cannot glimpse their general outline. How much more so to understand their purpose and trace their origins? It is surprising that the Treatise on Buddhism and Taoism in the Book of Wei gallops between Sima Qian and Ban Gu without the aid of horses, and waves flags to challenge the camps of Xun Yue and Yang Xiong. Its steps are graceful and worthy of observation. From this, it can be seen that Wei Shou (Wèi Shōu, the compiler of the Book of Wei) was indeed a talented person.
兼三聖人難兼之學。平四作者不平之心。厥書獨見信於後世。顧不美哉。
佛祖歷代通載卷第七 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第八
嘉興路大中祥符禪寺住持華亭念常集
(一 庚申) 宋(姓劉氏都建康)雷氏曰(高少文武前明後順宋朝八主合六十年)高祖武皇帝。裕改永初(字德輿。小字寄奴。彭城縣綏輿里人。漢高弟。楚元王交二十世孫。彭城楚都。故苗裔家焉。帝仕晉為太尉。有雄才大略而清簡寡慾。晉氏東遷。劉氏移居晉陵。受禪晉室。幸建康宮。六十七歲崩于西殿。葬建康縣蔣山初寧陵。治三年)。
西秦改建弘。
西涼冠軍恂。改永建。
(壬戌) 四月上殂。
(癸亥) 營陽王義符。改景平(小字車兵。武帝長子。所為多乘失。皇太后令廢為營陽王。年十九終。治一年)。
(甲子 五一) 文帝義隆。改元嘉(小字車兒武帝第三子。身長七尺五寸。聰明仁厚躬勤政事。江左之政未嘗有也。壽四十七。為張超之殺于合殿。葬長寧陵。在位三十年)。
魏世祖太武帝燾。改始光(明元長子。壽四十五崩于永安宮。在位二十九年)。
(乙丑) 夏赫連昌改承光。
北燕有
【現代漢語翻譯】 現代漢語譯本： 兼具三位聖人難以兼顧的學問，平息了四位作者難以平復的心緒。他的著作獨獨被後世所信服，難道不是一件美好的事情嗎？
《佛祖歷代通載》卷第七 大正藏第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第八
嘉興路大中祥符禪寺住持華亭念常 輯
（一 庚申）宋（姓劉氏，都城在建康）雷氏記載（高少有文采武略，前朝英明后朝順應，宋朝八位君主合計六十年）：高祖武皇帝，劉裕改年號為永初（字德輿，小名寄奴，彭城縣綏輿里人。是漢高祖的弟弟楚元王劉交的二十世孫。彭城是楚國的都城，所以他的後代居住在那裡。劉裕在晉朝做官，官至太尉，有雄才大略而且清廉寡慾。晉朝向東遷移后，劉氏遷居到晉陵。他接受了晉朝的禪讓，居住在建康宮。六十七歲時在西殿駕崩，葬在建康縣蔣山的初寧陵，在位三年）。
西秦改年號為建弘。
西涼冠軍宋恂改年號為永建。
（壬戌）四月，皇上駕崩。
（癸亥）營陽王劉義符改年號為景平（小名車兵，是武帝的長子。所作所為多有缺失，皇太后下令廢黜他為營陽王，十九歲去世，在位一年）。
（甲子 五一）文帝劉義隆改年號為元嘉（小名車兒，是武帝的第三個兒子。身高七尺五寸，聰明仁厚，勤于政事。是江左歷代君主所沒有的。四十七歲時被張超之在合殿所殺，葬在長寧陵，在位三十年）。
魏世祖太武帝拓跋燾改年號為始光（是明元帝的長子，四十五歲時在永安宮駕崩，在位二十九年）。
（乙丑）夏赫連昌改年號為承光。
北燕有
【English Translation】 English version: He combined the learning that was difficult for the three sages to master, and calmed the minds that were difficult for the four authors to soothe. His writings alone are trusted by later generations. Isn't that a wonderful thing?
《Comprehensive Records of Buddhas and Patriarchs Through the Ages》, Volume 7 Tripitaka No. 2036, Volume 49 《Comprehensive Records of Buddhas and Patriarchs Through the Ages》
《Comprehensive Records of Buddhas and Patriarchs Through the Ages》, Volume 8
Compiled by Nianchang of Huating, Abbot of the Dazhong Xiangfu Chan Temple in Jiaxing Road
(1st, Gengshen Year) Song Dynasty (The surname was Liu, and the capital was Jiankang). The Lei History states (Gao was young with literary talent and martial strategy, wise in the previous dynasty and compliant in the later dynasty. The eight emperors of the Song Dynasty totaled sixty years): Emperor Wu of Gaozu, Liu Yu, changed the era name to Yongchu (Style name was Deyu, childhood name was Jinu, from Suiyu Village, Pengcheng County. He was the 20th generation descendant of Liu Jiao, the Prince of Chu Yuan, brother of Emperor Gao of Han. Pengcheng was the capital of Chu, so his descendants lived there. Liu Yu served in the Jin Dynasty as Grand Commandant, possessing great talent and strategy, and being pure and having few desires. After the Jin Dynasty moved east, the Liu family moved to Jinling. He accepted the abdication of the Jin Dynasty and resided in Jiankang Palace. He died at the age of sixty-seven in the West Hall and was buried in the Chuning Mausoleum of Jiangshan in Jiankang County, reigning for three years).
The Western Qin changed the era name to Jianhong.
Song Xun, the Champion General of Western Liang, changed the era name to Yongjian.
(Renxu Year) In the fourth month, the Emperor passed away.
(Guihai Year) Prince Yifu of Yingyang changed the era name to Jingping (Childhood name was Chebing, the eldest son of Emperor Wu. His actions were often flawed, and the Empress Dowager ordered him to be demoted to Prince of Yingyang. He died at the age of nineteen, reigning for one year).
(Jiazi Year, 51st Year) Emperor Wen, Liu Yilong, changed the era name to Yuanjia (Childhood name was Che'er, the third son of Emperor Wu. He was seven feet five inches tall, intelligent, benevolent, and diligent in government affairs. Such a ruler had never existed in Jiangzuo. He was killed by Zhang Chaozhi in the Hedian Hall at the age of forty-seven and was buried in the Changning Mausoleum, reigning for thirty years).
Emperor Taiwu of Wei, Tuoba Tao, changed the era name to Shiguang (The eldest son of Emperor Mingyuan, he died in Yong'an Palace at the age of forty-five, reigning for twenty-nine years).
(Yichou Year) Helian Chang of Xia changed the era name to Chengguang.
Northern Yan had
女人化男子○魏崔浩自比張良。
(二 丙寅) 元嘉三年。神僧杯渡初出冀州。如清狂者。挈十木杯。渡水必乘之。因號焉。嘗自孟津乘杯絕岸至金陵。時年四十許。狀寒窶喜怒不常。遇盛寒輒穴冰而浴或著屐登山。或跣足市中行。荷一蘆圈。時造延賢寺。沙門法意遇之尤勤。忽棄去行瓜步欲登舟。舟人不即應。遂乘杯絕北岸。廣陵村有李氏。方飯僧。渡徑入以蘆圈置庭中坐席上。眾環目之。渡自若座有怒者。見蘆圈礙道移之。饒力不能動。渡食畢挈之而去。笑曰。四天王。時有童子。竊見圈中。有四小兒。皆長數寸。眉目如畫。及追之失所在。由此顯跡。及卒后復時時有人見之云。
(戊辰) 西秦慕末改永弘。二年夏滅之。
夏赫連定立二年改勝光。次年魏滅之(昌之弟也)北涼改丞玄○魏改神䴥。
(三 己巳) 天竺求那跋陀羅至金陵。文帝遣使郊迎。跋陀神情爽邁。帝見之大悅。命居祇桓寺。屢延入內供養。僕射何尚之彭城王義康。南譙王義宣。並師事之。請講華嚴。跋陀以未通華言。乞觀音為增智力。夜夢神力士易其頭。旦起猶覺痛甚。遂遍曉華言。即為眾講之。時以跋陀妙大乘宗旨。因號摩訶衍。
(辛未) 北涼改義和。
北燕馮弘。改大興(跋之弟。殺跋
【現代漢語翻譯】 現代漢語譯本： 女人化的男子：魏國的崔浩把自己比作張良（西漢初年政治家，劉邦的重要謀士）。 (二 丙寅) 元嘉三年。神僧杯渡（高僧名號）最初出現在冀州。他像個行為不羈的人，拿著十個木杯，渡河時一定乘坐木杯，因此得名。他曾經從孟津乘坐木杯橫渡到金陵。當時他四十多歲，外表貧寒，喜怒無常。遇到嚴寒就鑿開冰面洗澡，有時穿著木屐登山，有時赤腳在市中行走。他拿著一個蘆葦圈，時常去延賢寺。沙門法意對他特別慇勤。忽然他離去，走到瓜步想要登船，船伕沒有立刻答應。於是他乘坐木杯橫渡到北岸。廣陵村有戶李姓人家，正在供養僧人。杯渡直接進入，把蘆葦圈放在庭院的座位上。眾人圍著觀看他。杯渡神態自若。座位上有生氣的人，看到蘆葦圈礙事就想挪動它，用盡力氣也無法移動。杯渡吃完飯，拿著蘆葦圈離去，笑著說：『四天王』。當時有個小孩，偷偷看到圈裡有四個小孩子，都只有幾寸高，眉目如畫。等到追趕他們時，已經不見蹤影。從此杯渡顯現神蹟。他去世后，還時常有人看到他。 (戊辰) 西秦的慕末改年號為永弘。永弘二年夏天，西秦被滅亡。 夏天，赫連定即位，改年號為勝光。第二年，被魏國滅亡（赫連定是赫連昌的弟弟）。北涼改年號為承玄。魏國改年號為神䴥。 (三 己巳) 天竺（古代印度的稱謂）的求那跋陀羅（古印度佛教學者、翻譯家）到達金陵。文帝派使者到郊外迎接他。求那跋陀羅神情清朗軒昂。文帝見到他非常高興，命他住在祇桓寺。多次邀請他到宮內供養。僕射何尚之、彭城王義康、南譙王義宣，都拜他為師。請他講解《華嚴經》。求那跋陀羅因為不精通漢語，祈求觀音（佛教菩薩名）增加智慧。夜裡夢見有神力士更換了他的頭。早晨醒來仍然覺得很痛。於是他完全通曉了漢語，就為大家講解《華嚴經》。當時人們認為求那跋陀羅精通大乘佛教的宗旨，因此稱他為摩訶衍（大乘）。 (辛未) 北涼改年號為義和。 北燕的馮弘改年號為大興（馮弘是馮跋的弟弟，殺害了馮跋）。
【English Translation】 English version: A woman-like man: Cui Hao of Wei compared himself to Zhang Liang (a politician in the early Western Han Dynasty and an important strategist of Liu Bang). (2nd year of Bingyin) In the third year of Yuanjia. The divine monk Beidu (a title for a revered monk) first appeared in Ji Province. He was like an uninhibited person, carrying ten wooden cups. He would always ride them when crossing water, hence the name. He once crossed from Mengjin to Jinling on his cups. At that time, he was in his forties, looked poor, and had unpredictable moods. When it was very cold, he would break the ice and bathe, or climb mountains wearing wooden clogs, or walk barefoot in the market. He carried a reed ring and often visited Yanxian Temple. The monk Fayi was particularly attentive to him. Suddenly he left and went to Guabu, wanting to board a boat, but the boatman did not immediately agree. So he crossed to the north bank on his cups. There was a Li family in Guangling Village who were offering food to monks. Beidu entered directly and placed the reed ring in the courtyard on a seat. The crowd watched him. Beidu was calm and composed. Someone who was angry saw the reed ring in the way and tried to move it, but could not move it despite all his strength. After Beidu finished eating, he took the reed ring and left, laughing and saying, 'Four Heavenly Kings'. At that time, a child secretly saw four small children in the ring, all only a few inches tall, with painted eyebrows and eyes. By the time they were chased, they had disappeared. From then on, Beidu showed miraculous signs. After his death, people often saw him. (Wuchen) Mu Mo of Western Qin changed the reign title to Yonghong. In the summer of the second year of Yonghong, Western Qin was destroyed. In the summer, Helian Ding ascended the throne and changed the reign title to Shengguang. The following year, he was destroyed by Wei (Helian Ding was the younger brother of Helian Chang). Northern Liang changed the reign title to Chengxuan. Wei changed the reign title to Shenglu. (3rd year of Jisi) The Indian monk Gunabhadra (an ancient Indian Buddhist scholar and translator) arrived in Jinling. Emperor Wen sent envoys to greet him in the suburbs. Gunabhadra's expression was clear and upright. Emperor Wen was very pleased to see him and ordered him to live in Qihuan Temple. He repeatedly invited him to the palace for offerings. The minister He Shangzhi, Prince Yikang of Pengcheng, and Prince Yixuan of Nanqiao all became his disciples. They asked him to lecture on the 'Avatamsaka Sutra'. Because Gunabhadra was not proficient in Chinese, he prayed to Guanyin (name of a Buddhist Bodhisattva) to increase his wisdom. At night, he dreamed that a powerful man replaced his head. When he woke up in the morning, he still felt very painful. Then he fully understood Chinese and lectured on the 'Avatamsaka Sutra' for everyone. At that time, people believed that Gunabhadra was proficient in the tenets of Mahayana Buddhism, so they called him Mahayana (Great Vehicle). (Xinwei) Northern Liang changed the reign title to Yihe. Feng Hong of Northern Yan changed the reign title to Daxing (Feng Hong was the younger brother of Feng Ba, who killed Feng Ba).
之子翼。自立七年)。
(壬申) 魏改延和。
(四) 九年文帝幸大莊嚴寺設大會。親同四眾地坐。及齋眾疑日過午。不敢下箸。帝曰。日才午耳。法師道生在席。即曰。白日麗天。今天言方中。何謂過耶。舉缽便食。一眾從之。帝大悅。下詔。留生止都下。一時巨公王弘范泰顏延之等。皆造門結友。生每以經文未能達諸佛之旨而學者多滯聞見因著善不報論。頓悟成佛論。二諦論。佛性有常論。法身無色論。佛無凈土論。應有緣論皆網羅舊說發其淵奧皎如日星。又明年正月庚子升法座。詞音朗潤聽者悟悅。俄麈尾墮地隱幾而化。
(癸酉) 北涼牧虔(蒙遜子立六年改永和)。
(五) 是歲謝靈運以謀叛棄市。初靈運與顏延之齊名。其文縱橫俊發過于延之。深邃則弗及。襲封康樂侯。居會稽與隱士王弘之孔淳之。放蕩為娛。太守孟顗事佛精懇。為靈運所輕。嘗謂顗曰。得道須惠業。文人生天當在靈運前。成佛必在靈運后。顗深恨此語。及顗入朝。屢為裁抑不得召用。晚為臨川內史。在郡游放不法。為有司所糾。司徒遣隨州從事鄭望生收之。運即興兵叛逸。遂有逆志。望生追擒之送廷尉。帝憐其才減死徙廣州。既而復叛。有旨棄市。年四十九。
(六 甲戌) 十一年。天竺三藏
【現代漢語翻譯】 現代漢語譯本 之子翼（Ziyi，蒙遜之子，自立七年）。
（壬申年）魏國改年號為延和。
（義熙四年）九年，文帝（指宋文帝劉義隆）駕臨大莊嚴寺，舉辦盛大的法會。親自與僧俗四眾一起坐在地上。齋飯時，眾人懷疑時間已過中午，不敢動筷子。文帝說：『時間才到正午。』法師道生（Daosheng）在座，隨即說：『白日高照天空，現在明明是正午，怎麼說過午了呢？』拿起缽就吃了起來，眾人也跟著吃。文帝非常高興，下詔書，讓道生留在都城。一時之間，巨公王弘（Wang Hong）、范泰（Fan Tai）、顏延之（Yan Yanzhi）等人，都上門結交。道生常常因為經文未能完全表達諸佛的旨意，而學者又多拘泥於所見所聞，因此撰寫了《善不報論》、《頓悟成佛論》、《二諦論》、《佛性有常論》、《法身無色論》、《佛無凈土論》、《應有緣論》，這些著作網羅了舊說，闡發了其中的精深奧妙，像日月星辰一樣明亮。又過了一年，正月庚子日，道生登上法座，聲音洪亮流暢，聽眾聽了都感到喜悅。不久，手中的麈尾掉落在地，靠著幾案圓寂。
（癸酉年）北涼的統治者沮渠牧虔（Juqu Muqian，蒙遜之子，自立六年，改年號為永和）。
（義熙五年）這一年，謝靈運（Xie Lingyun）因為謀反而被處死。當初，謝靈運與顏延之齊名，他的文章縱橫奔放，才華超過顏延之，但深邃方面不如他。他繼承了康樂侯的爵位，住在會稽，與隱士王弘之（Wang Hongzhi）、孔淳之（Kong Chunzhi）一起，放蕩不羈，尋歡作樂。太守孟顗（Meng Yi）信佛虔誠，被謝靈運所輕視。謝靈運曾對孟顗說：『得道需要修習智慧，文人昇天，我謝靈運一定在你前面，但成佛一定在你後面。』孟顗對此話深感怨恨。等到孟顗入朝，多次對謝靈運進行壓制，使他不能被朝廷召用。謝靈運晚年擔任臨川內史，在郡里遊蕩放縱，不守法度，被有關部門彈劾。司徒派隨州從事鄭望生（Zheng Wangsheng）去逮捕他。謝靈運隨即起兵反叛逃亡，於是有了謀反的意圖。鄭望生追捕並擒獲了他，送交廷尉。皇帝憐惜他的才華，免了他的死罪，將他流放到廣州。不久，謝靈運再次反叛，皇帝下令將他處死。終年四十九歲。
（義熙六年，甲戌年）十一年，天竺三藏（Tianzhu Sanzang）。
【English Translation】 English version Ziyi (蒙遜之子, son of Mengxun), reigned for seven years after establishing himself).
(Ren-shen Year) The Wei dynasty changed its era name to Yanhe.
(Yixi 4th Year) In the ninth year, Emperor Wen (referring to Emperor Liu Yilong of the Song dynasty) visited the Great Zhuangyan Temple and held a grand Dharma assembly. He personally sat on the ground with the four assemblies of monks and laypeople. During the meal, the crowd suspected that the time had passed noon and dared not start eating. Emperor Wen said, 'It is only noon.' The Dharma master Daosheng (道生) was present and immediately said, 'The white sun shines in the sky, it is clearly noon, how can you say it is past noon?' He picked up his bowl and began to eat, and the crowd followed suit. Emperor Wen was very pleased and issued an edict to keep Daosheng in the capital. For a time, prominent figures such as Wang Hong (王弘), Fan Tai (范泰), and Yan Yanzhi (顏延之) all came to his door to make friends. Daosheng often felt that the scriptures did not fully express the Buddha's intentions, and scholars were too attached to what they saw and heard. Therefore, he wrote 'Treatise on Good Deeds Not Being Rewarded,' 'Treatise on Sudden Enlightenment to Buddhahood,' 'Treatise on the Two Truths,' 'Treatise on the Permanence of Buddha-nature,' 'Treatise on the Formlessness of the Dharma Body,' 'Treatise on the Buddha's Lack of Pure Land,' and 'Treatise on Dependent Origination.' These works encompassed old theories and elucidated their profound mysteries, shining like the sun, moon, and stars. A year later, on the gengzi day of the first month, Daosheng ascended the Dharma seat, his voice was loud and clear, and the listeners felt joy. Soon after, the horsetail whisk in his hand fell to the ground, and he passed away leaning on the armrest.
(Gui-you Year) Juqu Muqian (沮渠牧虔, son of Mengxun), the ruler of Northern Liang, reigned for six years and changed the era name to Yonghe.
(Yixi 5th Year) In this year, Xie Lingyun (謝靈運) was executed for treason. Initially, Xie Lingyun was as famous as Yan Yanzhi. His writing was unrestrained and brilliant, surpassing Yan Yanzhi in talent, but not as profound. He inherited the title of Marquis of Kangle and lived in Kuaiji, indulging in pleasure with hermits Wang Hongzhi (王弘之) and Kong Chunzhi (孔淳之). The prefect Meng Yi (孟顗) was a devout Buddhist and was despised by Xie Lingyun. Xie Lingyun once said to Meng Yi, 'Attaining the Dao requires cultivating wisdom. As a literary man, I, Xie Lingyun, will ascend to heaven before you, but I will become a Buddha after you.' Meng Yi deeply resented these words. When Meng Yi entered the court, he repeatedly suppressed Xie Lingyun, preventing him from being summoned by the court. In his later years, Xie Lingyun served as the Prefect of Linchuan, where he roamed and indulged in lawlessness, and was impeached by the relevant departments. The Situ sent Zheng Wangsheng (鄭望生), an official from Suizhou, to arrest him. Xie Lingyun then raised troops to rebel and flee, thus having the intention of treason. Zheng Wangsheng pursued and captured him, sending him to the Court of Justice. The emperor pitied his talent and spared him the death penalty, exiling him to Guangzhou. Soon after, Xie Lingyun rebelled again, and the emperor ordered him to be executed. He was forty-nine years old.
(Yixi 6th Year, Jia-xu Year) In the eleventh year, the Tripitaka master of Tianzhu (天竺三藏).
求那跋摩。初讓國出家。解四阿含。精貫三藏誦數百萬言。屬國諸王皆從之稟受歸戒。每謂諸王曰。道在精通。遇緣即應但依慈悲。勿故發害意足矣。游阇婆國。其王欲出家事跋摩。群臣固請不可。乃令國中曰。若率土奉大和尚歸戒。勿殺害賑給貧乏。即從爾請。於是群臣士民稽首遵命。朝廷雅聞其名。沙門惠觀等白于文帝。請遣使致之。有詔交州刺史津遣。沙門道沖等航海邀之。衝至跋摩欣然附舶抵廣。詔聽乘驛詣闕。道由始興。愛其山類靈鷲。為留週期。寺有寶月殿。跋摩于東壁戲作定光儒童布發像。極妙。夜輒有光。嘗在定累日不出寺僧遣沙彌候之。見白獅子仰躡柱而戲彌空皆青蓮花沙彌驚走大呼。寺僧爭至。豁無所有。至金陵引對。帝迓勞殊勤。因從容問曰。寡人每欲持齋。以身應物不獲所愿。法師遠來。陋邦之幸。何以教寡人。對曰。道在心不在事。法由己不由人。且帝王所修與匹夫異。匹夫身賤名微。言今不威。倘不克己苦節。何以為用。帝王以四海為家。萬民為子。出一嘉言則士庶咸悅。布一善政則人臣以和。刑不夭命。役不勞力。則風雨時若寒暑應節。百穀滋繁桑柘郁茂。以此為持齋。不殺亦大矣。安在輒半日之餐全一禽之命。然後為弘濟耶。帝撫幾嘆曰。俗迷遠理。僧滯近教。如法師之言。可與論
【現代漢語翻譯】 現代漢語譯本： 求那跋摩（Gunabhadra，意為『功德賢』）。最初他放棄王位出家修行。通曉四阿含（Agama，早期佛教經藏），精通三藏（Tripitaka，佛教經藏），能背誦數百萬字。他所在國家的諸位國王都向他請教佛法，皈依受戒。他經常對諸王說：『道在於精通，遇到機緣就應順應，但要依據慈悲之心，不要故意產生傷害的意念就足夠了。』 他遊歷到阇婆國（Java）。那裡的國王想出家侍奉跋摩，但群臣堅決請求不可。於是國王在國內頒佈命令說：『如果全國上下都信奉大和尚的教導，皈依受戒，不殺害生靈，賑濟貧困，就依從你們的請求。』於是群臣百姓都叩頭遵命。朝廷早就聽聞他的名聲，沙門惠觀等人向文帝稟告，請求派遣使者去迎請他。文帝下詔給交州刺史，讓他派人護送。沙門道沖等人航海去迎接他。道衝到達后，跋摩欣然登上他們的船隻抵達廣州。文帝下詔允許他乘坐驛站的馬車前往都城。途中經過始興，他喜愛那裡的山像靈鷲山（Grdhrakuta，佛陀常說法之山），便在那裡停留了一個週期。寺廟裡有一座寶月殿，跋摩在東墻上隨意畫了一幅定光佛（Dipankara Buddha）化身儒童布發掩泥的畫像，畫得非常精妙。每到夜晚，畫像就發出光芒。他曾經入定多日不出，寺里的僧人派沙彌去探望他。沙彌看見一頭白色的獅子仰著身子踩著柱子嬉戲，空中瀰漫著青色的蓮花。沙彌驚恐地跑開大聲呼叫。寺里的僧人爭相趕來，卻什麼也沒看見。 到達金陵后，文帝親自接見他，慰勞得非常勤懇。文帝於是從容地問道：『我經常想持齋，但因為要處理政務，不能如願。法師遠道而來，是我們這個小國的榮幸。您有什麼可以教導我的嗎？』 跋摩回答說：『道在於心，不在於事；法由自己做主，不由他人做主。而且帝王所修行的與普通百姓不同。普通百姓地位卑賤，名聲微小，言語沒有威懾力，如果不剋制自己，嚴格要求自己，又有什麼用呢？帝王以天下為家，百姓為子女。說出一句嘉言，百姓就都高興；頒佈一項善政，臣子們就都和睦。刑罰不冤殺人命，徭役不勞民傷財，那麼風調雨順，寒暑應時，五穀豐登，桑樹茂盛。把這些作為持齋，不殺生也就足夠了。哪裡在於只吃半天的素食，保全一隻鳥的性命，然後就認為是弘揚慈悲呢？』 文帝拍著桌子感嘆道：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。像法師您說的話，才可以一起討論佛法啊。』
【English Translation】 English version: Gunabhadra (meaning 'Virtuous Merit'). Initially, he renounced his kingdom to become a monk. He was well-versed in the Four Agamas (early Buddhist scriptures), proficient in the Tripitaka (Buddhist canon), and could recite millions of words. The kings of his country all sought his teachings, took refuge, and received precepts from him. He often said to the kings, 'The path lies in thorough understanding. Respond when the opportunity arises, but rely on compassion. It is enough not to intentionally create harm.' He traveled to Java. The king there wanted to renounce his throne to serve Gunabhadra, but his ministers strongly opposed it. So the king issued an order in the country, saying, 'If the entire nation reveres the Great Monk's teachings, takes refuge, and receives precepts, refrains from killing, and provides relief to the poor, then I will follow your request.' Thereupon, the ministers and people all bowed their heads and obeyed. The court had long heard of his reputation. The monks Hui Guan and others reported to Emperor Wen, requesting that an envoy be sent to invite him. Emperor Wen issued an edict to the governor of Jiaozhou, ordering him to send someone to escort him. The monks Dao Chong and others sailed to meet him. When Dao Chong arrived, Gunabhadra gladly boarded their ship and arrived in Guangzhou. Emperor Wen issued an edict allowing him to travel to the capital by express carriage. On the way, passing through Shixing, he admired the mountains there, which resembled Vulture Peak (Grdhrakuta, where the Buddha often taught), and stayed there for a week. In the temple, there was a Treasure Moon Hall. On the east wall, Gunabhadra casually painted an image of Dipankara Buddha as a young Brahmin spreading his hair to cover the mud, which was extremely exquisite. Every night, the image emitted light. He once entered meditation for many days without coming out. The monks in the temple sent a novice to check on him. The novice saw a white lion leaning against a pillar, playing, and the air was filled with blue lotus flowers. The novice ran away in fright, shouting loudly. The monks in the temple rushed over, but saw nothing. Upon arriving in Jinling, Emperor Wen personally received him and showed him great care. Emperor Wen then calmly asked, 'I often wish to observe a vegetarian diet, but because I have to attend to state affairs, I cannot fulfill my wish. Master, you have come from afar, which is a great honor for our small country. What can you teach me?' Gunabhadra replied, 'The path lies in the heart, not in actions; the Dharma is determined by oneself, not by others. Moreover, what an emperor cultivates is different from what ordinary people cultivate. Ordinary people are of low status and have little influence. Their words have no power. If they do not restrain themselves and strictly demand of themselves, what use are they? The emperor takes the world as his home and the people as his children. If he utters a good word, the people will all be happy; if he enacts a good policy, his ministers will all be harmonious. If punishments do not unjustly take lives and labor does not exhaust the people, then the weather will be favorable, the seasons will be timely, the five grains will be abundant, and the mulberry trees will be lush. Taking these as observing a vegetarian diet, not killing is enough. Where is it that one only eats vegetarian food for half a day, preserves the life of a bird, and then thinks that one is promoting compassion?' Emperor Wen slapped the table and exclaimed, 'Worldly people are confused by profound principles, and monks are attached to immediate teachings. What the Master says can be discussed together with the Dharma!'
天人際矣。命居祇桓寺。講法華並十地品。帝率公卿日集座下。法席之盛前此未聞也。摩即于寺譯菩薩善戒經等十八卷。
(乙亥) 魏改太延。
(七) 十二年京尹蕭謨之請制建寺鑄像。帝以問侍中何尚之吏部羊玄保曰。朕少讀經不多。比日彌復無暇。因果之事昧然未究。所以不敢立異者。以卿輩時秀率皆信敬耳。范泰謝靈運皆言。六經法度本任濟世。必求妙道。當以佛經為指南。比見顏延之析達性論。宗炳難白黑論。其說汪洋大明至理。若使率土之民皆敦此化。則朕坐致太平矣。夫復何事。昨蕭謨之請制。即以相示。委卿增損。必有以戒遏浮[泳-永+(炙-火+(午/一))]。無傷弘獎者。以當著爾。尚之對曰。橫目之俗聞不敬信。以臣庸陋獨有愚勤。實懼缺薄上玷大法。更蒙獎論重有愧耳。然前代群英則不負明詔。自渡江而來。王導周顗庾亮王蒙謝安郗超王坦之王恭王謐郭文謝尚戴逵許詢及亡祖兄弟王元琳昆季范汪孫綽張玄殷凱。或宰輔冠冕。或人倫羽儀。或致情天人之際。或抗跡雲霞之表。靡不倒心歸依。其間比對如蘭護開潛淵遁崇邃。並亞跡黃中。或不測人也。近世道俗較論便爾。若悉舉者。夷夏漢魏奇杰輩出不可勝數。惠遠云。釋迦之化無所不可。適道固自教源。齊物亦為要務竊味此
【現代漢語翻譯】 現代漢語譯本：天人之間的交往已經到了盡頭。摩訶衍那（Mahayana，大乘）居住在祇桓寺（Jetavana Monastery，祇陀林精舍）。講授《法華經》（Lotus Sutra）和《十地品》（Dasabhumika Sutra）。皇帝率領公卿大臣每天都聚集在座下聽講，法會之盛況前所未有。鳩摩羅什（Kumarajiva）便在寺中翻譯了《菩薩善戒經》（Bodhisattva Pratimoksha Sutra）等十八卷經書。
（乙亥年）北魏改年號為太延。
（七）十二年，京尹蕭謨之（Xiao Mozhi）請求朝廷批準建造寺廟、鑄造佛像。皇帝就此事詢問侍中何尚之（He Shangzhi）和吏部羊玄保（Yang Xuanbao）說：『我年輕時讀經不多，近來更加沒有空閑，對於因果報應之事，我還不甚瞭解，所以不敢擅自做決定，是因為你們這些當世俊傑都信奉佛教。范泰（Fan Tai）、謝靈運（Xie Lingyun）都說，六經法度本來是爲了治理世事，如果一定要追求妙道，應當以佛經為指南。近來我看到顏延之（Yan Yanzhi）的《達性論》（Da Xing Lun），宗炳（Zong Bing）的《難白黑論》（Nan Bai Hei Lun），他們的論述汪洋恣肆，闡明了深刻的道理。如果能使天下的百姓都遵循這種教化，那麼我就可以安坐而致太平了，還用做什麼呢？昨天蕭謨之的請求奏摺，我已經給你們看了，委託你們增刪修改，一定要想辦法戒除虛浮，不要妨礙弘揚佛法。就按照這個去做吧。』何尚之回答說：『邊遠地區的百姓聽說不敬佛法，我才疏學淺，只是自己愚笨而勤勉，實在擔心自己淺薄會玷污大法，又蒙受您的獎賞，更加慚愧。然而前代的英才俊傑們沒有辜負您的聖旨。自從東晉以來，王導（Wang Dao）、周顗（Zhou Yi）、庾亮（Yu Liang）、王蒙（Wang Meng）、謝安（Xie An）、郗超（Chi Chao）、王坦之（Wang Tanzi）、王恭（Wang Gong）、王謐（Wang Mi）、郭文（Guo Wen）、謝尚（Xie Shang）、戴逵（Dai Kui）、許詢（Xu Xun）以及已故的我的祖父兄弟王元琳（Wang Yuanlin）昆季、范汪（Fan Wang）、孫綽（Sun Chuo）、張玄（Zhang Xuan）、殷凱（Yin Kai），他們有的位居宰輔，是朝廷的棟樑，有的是人倫的表率，有的竭盡心力溝通天人，有的超脫世俗，像雲霞一樣，沒有不傾心歸依佛法的。他們之間可以比作蘭花護衛，開潛淵遁世，崇尚深邃，都堪比黃中。或者是不可以常理來衡量的人。近世的僧人和俗人常常辯論佛法。如果要全部列舉，那麼從夷夏到漢魏，奇才俊傑層出不窮，數不勝數。慧遠（Huiyuan）說：『釋迦牟尼（Sakyamuni）的教化無所不能適應。遵循正道固然是佛教的根本，齊同萬物也是重要的任務。』我私下認為這句話很有道理。
【English Translation】 English version: The interaction between humans and deities has reached its limit. Kumarajiva (Mahayana) resided in Jetavana Monastery. He lectured on the Lotus Sutra and the Dasabhumika Sutra. The emperor led his ministers and officials to gather under his seat every day to listen to the lectures. The grandness of the Dharma assembly was unprecedented. Kumarajiva then translated eighteen volumes of scriptures, including the Bodhisattva Pratimoksha Sutra, at the temple.
(Yi Hai Year) The Northern Wei Dynasty changed its reign title to Taiyan.
(Seven) In the twelfth year, Xiao Mozhi, the magistrate of the capital, requested the court to approve the construction of temples and the casting of Buddha statues. The emperor asked He Shangzhi, the Attendant in the Palace, and Yang Xuanbao, the Minister of Personnel, about this matter, saying, 'I didn't read many scriptures when I was young, and I have even less time now. I don't understand the matter of cause and effect very well, so I don't dare to make decisions on my own, because you, the outstanding talents of this era, all believe in Buddhism. Fan Tai and Xie Lingyun both said that the Six Classics and laws were originally for governing the world. If one must seek the profound path, one should take the Buddhist scriptures as a guide. Recently, I saw Yan Yanzhi's 'Da Xing Lun' and Zong Bing's 'Nan Bai Hei Lun'. Their arguments are vast and profound, elucidating deep principles. If we can make the people of the world follow this teaching, then I can sit back and achieve peace. What else do I need to do? Yesterday, Xiao Mozhi's request has been shown to you. I entrust you to add, delete, and modify it. You must find a way to curb vanity and not hinder the promotion of Buddhism. Just do it according to this.' He Shangzhi replied, 'The people in remote areas have heard that they do not respect the Buddha's teachings. I am shallow and ignorant, but I am diligent in my own way. I am really worried that my shallowness will tarnish the Great Dharma, and I am even more ashamed to receive your praise. However, the talents and heroes of the previous generations did not fail your imperial decree. Since the Eastern Jin Dynasty, Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie An, Chi Chao, Wang Tanzi, Wang Gong, Wang Mi, Guo Wen, Xie Shang, Dai Kui, Xu Xun, and my deceased grandfather and brothers Wang Yuanlin, Fan Wang, Sun Chuo, Zhang Xuan, and Yin Kai, some of them were prime ministers, the pillars of the court, some were models of human relations, some devoted their efforts to communicate with gods, and some transcended the world, like clouds and mists, and none of them did not devote themselves to Buddhism. Among them, they can be compared to orchids guarding, opening up hidden depths, escaping from the world, and advocating profundity, all comparable to Huang Zhong. Or they are people who cannot be measured by common sense. In recent times, monks and laymen often debate Buddhism. If we were to list them all, then from the Yi and Xia to the Han and Wei dynasties, outstanding talents emerged one after another, countless. Huiyuan said, 'Sakyamuni's teachings can adapt to everything. Following the right path is certainly the foundation of Buddhism, and equating all things is also an important task.' I privately think this sentence is very reasonable.'
言。有契至理。何則百家之鄉千人持五戒則十人淳謹。千室之邑。百人修十善則百人和睦。傳此風教以周寰區。編戶億千則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐致太平者是也。故圖澄適趙二石減暴。靈塔放光符健損虐。神道助化昭然可觀。謨之請制不謂全非。但傷蠹道俗本在無行僧尼。然而情偽難分。去取未易耳。至土木之工。雖若靡費。且植福報恩不可頓絕。臣比斟酌進退未安。今日面奉德音實用忻抃。羊玄保進曰。此談蓋天人之學。非臣愚所宜預聞。切恐秦楚論強兵之術。孫吳盡吞併之計。無取於此。帝曰。此非戰國之具。良如卿言。尚之曰。夫禮隱逸則戰士息。貴仁德則兵氣消。尚以孫吳為志。動期吞併。則將無取于堯舜之道。豈特釋教而已哉。帝悅。謂尚之曰。釋門之有卿。猶孔氏之有季路也。自是帝留神釋典益重玄化。及顏延之著離識論及論檢。敕法師惠嚴辨其同異。酬酢終日。帝笑曰。卿等殆不愧支許矣。
(八 丙子) 文帝幸曲水。公卿畢集。帝命賦詩。沙門惠觀詩先成奏之。句有奇勝之韻。帝悅以示百官。皆歎服其才。觀與惠嚴謝靈運等。詳定大涅槃經。頗增損其辭因夢為神人呵之曰。乃敢妄以凡情輕瀆聖典。觀等惶懼而止。
【現代漢語翻譯】 現代漢語譯本： 他說：『這裡面蘊含著至高的道理。為什麼呢？如果在一個有百戶人家的村莊里，有一千人持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），那麼就會有十個人變得淳樸善良。如果在一個有千戶人家的城鎮里，有一百人修習十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），那麼就會有一百個人變得和睦相處。如果將這種風尚教化傳遍整個天下，即使戶籍上有億萬人口，也會有百萬仁人。如果能夠行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰。一項刑罰在家中消除，萬項刑罰在國家消除。這就是明詔所說的「端坐而致太平」啊。』所以，佛圖澄（Fotucheng，高僧）來到趙國，減少了石勒（Shi Le）的暴行；靈塔放光，符健（Fu Jian）減少了虐待。神道的幫助教化，是顯而易見的。謨之（Mo Zhi）請求制定僧規，不能說完全沒有道理，但真正危害佛道的，是那些沒有操守的僧尼。然而，真假難辨，取捨不易啊。至於土木工程，雖然看起來很浪費，但培植福報和報答恩情，也不能一下子斷絕。我曾經斟酌進退，還沒有安定下來。今天當面聆聽您的教誨，實在感到高興。』 羊玄保（Yang Xuanbao）進言說：『這些談論是關於天人之學的，不是我這樣愚笨的人應該參與聽聞的。我擔心秦國和楚國討論強大的軍事力量，孫武（Sun Wu）和吳起（Wu Qi）用盡吞併的計策，對這些都沒有用處。』皇帝說：『這些不是戰國時期的工具，你說得很對。』尚之（Shang Zhi）說：『如果推崇隱逸之士，戰士就會停止戰爭；如果重視仁德，兵氣就會消除。如果以孫吳為目標，動不動就想吞併，那麼將不會採用堯舜之道，豈止是佛教而已呢？』皇帝很高興，對尚之說：『佛教有你這樣的人，就像孔子有子路（Ji Lu）一樣。』從此，皇帝更加留心佛經，更加重視玄妙的教化。 等到顏延之（Yan Yanzhi）寫了《離識論》和《論檢》，皇帝命令法師惠嚴（Hui Yan）辨別它們的同異之處，辯論了一整天。皇帝笑著說：『你們大概不愧於支遁（Zhi Dun）和許詢（Xu Xun）了。』
（八 丙子）文帝（Wen Di）來到曲水，公卿全部聚集。皇帝命令大家賦詩，沙門惠觀（Hui Guan）的詩先寫成並呈上。詩句有奇特的韻味。皇帝很高興，把詩給百官看，大家都讚歎他的才華。惠觀與惠嚴、謝靈運（Xie Lingyun）等人，詳細地修訂《大涅槃經》（Mahāparinirvāṇa Sūtra），稍微增刪了其中的辭句，因此在夢中被神人呵斥說：『竟然敢用凡人的情感輕率地褻瀆神聖的經典！』惠觀等人感到惶恐而停止了。
【English Translation】 English version: He said, 'There is a supreme principle contained within. Why? If in a village of a hundred families, a thousand people uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants), then ten people will become pure and virtuous. If in a town of a thousand households, a hundred people cultivate the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not engaging in divisive speech, not using harsh language, not engaging in frivolous speech, not being greedy, not being angry, not holding wrong views), then a hundred people will live in harmony. If this custom and teaching are spread throughout the world, even if there are hundreds of millions of people registered, there will be millions of benevolent people. If one can perform one good deed, one can remove one evil deed; if one evil deed is removed, one penalty can be reduced. If one penalty is eliminated in the home, ten thousand penalties will be eliminated in the country. This is what the clear edict means by 「sitting and achieving peace.」' Therefore, when Fotucheng (a high-ranking monk) came to Zhao, he reduced the violence of Shi Le; when the sacred pagoda emitted light, Fu Jian reduced his cruelty. The assistance of the divine path in transformation is clearly visible. Mo Zhi's request to establish monastic rules cannot be said to be entirely unreasonable, but those who truly harm the Buddhist path are those monks and nuns without integrity. However, it is difficult to distinguish between truth and falsehood, and it is not easy to choose what to take and what to discard. As for construction projects, although they may seem wasteful, the cultivation of blessings and the repayment of gratitude cannot be completely cut off at once. I have been considering the pros and cons, and have not yet settled down. Today, I am truly delighted to hear your teachings in person.' Yang Xuanbao submitted, 'These discussions are about the learning of heaven and humanity, and are not something that a foolish person like me should participate in hearing. I fear that the states of Qin and Chu will discuss powerful military forces, and Sun Wu and Wu Qi will exhaust their strategies of annexation, which will be of no use here.' The emperor said, 'These are not tools of the Warring States period, you are right.' Shang Zhi said, 'If hermits are respected, warriors will cease fighting; if benevolence and virtue are valued, the spirit of war will dissipate. If Sun Wu is taken as the goal, and annexation is constantly sought, then the ways of Yao and Shun will not be adopted, and it is not just Buddhism that will be affected.' The emperor was pleased and said to Shang Zhi, 'Having someone like you in Buddhism is like Confucius having Zilu.' From then on, the emperor paid more attention to Buddhist scriptures and valued profound teachings even more. When Yan Yanzhi wrote 'Treatise on Separating Consciousness' and 'Treatise on Examination,' the emperor ordered the Dharma master Hui Yan to distinguish their similarities and differences, and they debated all day long. The emperor smiled and said, 'You are probably not ashamed to be compared to Zhi Dun and Xu Xun.'
(8th year, Bingzi) Emperor Wen visited Qushui, and all the ministers gathered. The emperor ordered everyone to compose poems, and the poem of the śrāmaṇa Hui Guan was completed first and presented. The verses had a unique and beautiful rhythm. The emperor was pleased and showed the poem to all the officials, who all admired his talent. Hui Guan, along with Hui Yan, Xie Lingyun, and others, revised the Mahāparinirvāṇa Sūtra in detail, slightly adding and deleting some of the phrases, and as a result, he was scolded by a divine being in a dream, saying, 'How dare you recklessly desecrate the sacred scriptures with the emotions of a mortal!' Hui Guan and others were frightened and stopped.
(九) 時有僧惠琳者。以才學得幸于帝與決政事。時號黑衣宰相。致門下車蓋常不容跡。琳妄自驕蹇。見公卿才寒暄而已。著白黑論。毀佛叛教遂感現報。膚肉糜爛歷年而死。
論曰。世智辯聰人情所歆慕以為英靈者也。佛世尊則以為八難之一。何哉。靈運恃才傲世。以謀叛伏誅。惠琳毀形衣僧伽黎而竊與朝政。既叛教矣。復從而毀佛。遂蒙惡報以死。嗚呼蓋世智之為難也明矣。觀嚴二人妄以凡情輕議聖典。向使不遇神人呵之。則世智之難亦幾不免。大哉跋摩尚之對制之言。可謂旨窮大體而識盡精微。真天下之通論也。
是歲文帝。詔求沙門能述生法師頓悟義者。刺史庾登之以釋法瑗聞召對顧問瑗伸辯詳明。何尚之嘆曰。意謂生公之歿微言永絕。今復聞象外之談。所謂天未喪斯文也。未幾天保寺成。詔瑗主之。王景文至。值其講嘆曰。所舉皆所未聞。所指皆出意表。真法中龍也。湘宮寺成。復移瑗居之。帝臨幸聽法。時以為榮。
(庚辰) 魏太武燾即位改太平真君。
(壬午) 真君三年。上詣道壇受箓。
(十 甲申) 是年。北魏太武以戊寅平蕩中原。江北盡臣伏。又為寇謙之倚崔皓為天師。故改真君之號。迨今五年。崔信寇術憎釋愈甚。太子晃師事法師玄高。崔皓妒晃讒于
{ "translations": [ "現代漢語譯本：當時有個僧人名叫惠琳，因為有才學而得到皇帝的寵幸，參與決斷政事。當時號稱『黑衣宰相』，以致於他門前的車馬絡繹不絕。惠琳妄自驕傲自大，見到公卿大臣只是簡單地寒暄而已。他撰寫了《白黑論》，詆譭佛法，背叛佛教，於是感得現世報應，面板肌肉糜爛，經歷多年而死。", "", "評論說：世俗的智慧和辯論才能，是人們所羨慕的，認為是有才華和聰明的人。但是佛世尊卻認為這是八難之一。為什麼呢？謝靈運依仗自己的才能，傲慢於世，最終因為謀反而被處死。惠琳剃髮穿著僧伽黎（僧衣），卻暗地裡參與朝政，已經背叛了佛教，又進而詆譭佛法，於是遭受惡報而死。唉！世俗的智慧成為災難，這真是太明顯了。觀察何尚之和嚴峻二人，妄自用凡夫俗情來輕率地議論聖人的經典，如果不是遇到神人呵斥他們，那麼世俗智慧的災難也幾乎難以避免。偉大啊，何跋摩（He Bamo）尚之對皇帝的回答，可以說是窮盡了大體的宗旨，而且認識到了精微之處，真是天下的通論啊。", "", "這一年，文帝下詔尋找能夠闡述僧人生公（Sheng Gong）頓悟義理的沙門。刺史庾登之推薦了釋法瑗（Shi Fayuan），文帝召見並詢問他，法瑗辯論詳盡明白。何尚之感嘆說：『我以為生公去世后，精妙的言論就永遠斷絕了，現在又聽到了超越形象的談論，這就是所謂天未喪失斯文啊。』不久天保寺建成，文帝下詔讓法瑗主持。王景文（Wang Jingwen）來到寺廟，正趕上法瑗講經，感嘆說：『所舉的例子都是我從未聽過的，所指出的道理都超出了我的意料，真是佛法中的龍啊。』湘宮寺建成后，又讓法瑗移居到那裡。文帝親自前往聽法，當時認為這是很光榮的事情。", "", "（庚辰）魏太武帝拓跋燾（Tuoba Tao）即位，改年號為太平真君。", "", "（壬午）真君三年，太武帝前往道壇接受道箓。", "", "（甲申）這一年，北魏太武帝因為戊寅年平定了中原，江北全部臣服。又因為寇謙之（Kou Qianzhi）倚仗崔皓（Cui Hao）為天師，所以改年號為真君。到如今五年了，崔皓相信寇謙之的道術，憎恨佛教更加厲害。太子拓跋晃（Tuoba Huang）師事法師玄高（Xuan Gao），崔皓嫉妒拓跋晃，在太武帝面前進讒言。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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太武。疑之令幽死晃求哀于高。高為作金光明懺。太武夢其先祖讓之曰。不當以讒疑太子。既寤以所夢語群臣。臣下皆稱。太子無過待之如初。其相崔皓懼太子將不利於己。白太武曰。太子前實有謀。仍結玄高以術致先帝。恐陛下耳。若不早誅必為大害。太武大怒。收玄高惠崇害之。高弟子玄暢居雲中。聞高遇害。日馳六百里。至魏闕泣曰。和上神力當爲我起。於是高開眸曰。大法應化隨緣盛衰。盛衰在跡理恒亙然。但惜汝等行如我耳。或恐過之矣。唯玄暢南渡。汝等死後法當更興。善自修心毋令中悔。言訖即化。沙門法進號呼曰。聖人去世。我何用生。應聲見高於雲中。進頂禮乞救高曰。不忘一切。寧獨棄汝耶。曰和尚與崇公並生何所。高曰。我往惡處。救護眾生。崇已歸安養矣。言訖不見。
(十一) 世祖時。道士寇謙之字輔真。雍州人。早好仙道修張魯之術。服食餌藥歷年亡效。有仙人成公興。求謙為之弟子。相與入華山居石室。興採藥與謙之服。能不饑。又共入嵩山石室。尋有異人。將藥與謙之。皆毒蟲臭物。謙之懼走。興嘆息曰。先生未仙。正可為帝王師耳。未幾興仙去謙守志嵩山忽遇大神。乘雲駕龍導從百靈。集於山頂稱太上老君。謂謙之曰。自天師張陵去世以來。地上曠職。汝文身直理。吾故
【現代漢語翻譯】 現代漢語譯本： 太武帝懷疑太子，下令將他幽禁致死。晃向高（玄高，一位僧侶）求救于高。太武帝為太子做了金光明懺。太武帝夢見他的先祖責備他說：『不應該因為讒言而懷疑太子。』醒來后，太武帝將夢境告訴群臣。群臣都說：『太子沒有過錯，應該待他如初。』宰相崔皓害怕太子將來對他不利，就對太武帝說：『太子之前確實有謀反之心，還勾結玄高用妖術迷惑先帝，恐怕也會迷惑陛下。如果不早點誅殺，必成大患。』太武帝大怒，逮捕了玄高和惠崇並將他們處死。玄高的弟子玄暢住在雲中，聽說玄高遇害，日夜兼程六百里趕到魏闕哭訴說：『和上（玄高的尊稱）的神力應該為我顯現！』於是玄高睜開眼睛說：『大法應運而生，隨緣盛衰。盛衰只是表象，真理永恒不變。只是可惜你們的行為像我一樣，或許還會超過我。只有玄暢南渡才能倖免。你們死後，佛法應當更加興盛。好好修心，不要後悔。』說完就圓寂了。沙門（出家修行的男子）法進號啕大哭說：『聖人去世了，我活著還有什麼用！』應聲就看見玄高在雲中顯現。法進頂禮膜拜，請求救助。玄高說：『我不會忘記一切，難道會拋棄你嗎？』法進問：『和尚您和崇公（惠崇的尊稱）往生何處？』玄高說：『我前往惡處，救護眾生。惠崇已經往生安養了。』說完就不見了。
（十一）世祖（太武帝）時期，道士寇謙之（字輔真），雍州人。早年喜歡仙道，修習張魯的法術，服用丹藥多年沒有效果。有個仙人成公興，請求寇謙之做他的弟子，一起進入華山居住在石室中。成公興採藥給寇謙之服用，能不感到飢餓。又一起進入嵩山石室，尋找異人。異人給了寇謙之一些藥，都是有毒的蟲子和臭的東西。寇謙之害怕地逃走了。成公興嘆息說：『先生還不能成仙，只能做帝王的老師罷了。』沒過多久，成公興成仙離去，寇謙之堅守在嵩山。忽然遇到大神，乘坐雲彩，駕馭龍，百靈護衛，聚集在山頂，自稱太上老君，對寇謙之說：『自從天師張陵去世以來，地上缺少職位。你文才出衆，正直有理，我所以...
【English Translation】 English version: Emperor Taiwu suspected the crown prince and ordered him to be imprisoned to death. Huang sought help from Gao (Xuan Gao, a monk). Emperor Taiwu performed the Golden Light Repentance for the crown prince. Emperor Taiwu dreamed that his ancestor rebuked him, saying, 'You should not suspect the crown prince because of slander.' After waking up, Emperor Taiwu told the dream to his ministers. The ministers all said, 'The crown prince has no fault and should be treated as before.' The chancellor Cui Hao, fearing that the crown prince would be unfavorable to him in the future, said to Emperor Taiwu, 'The crown prince did have rebellious intentions before, and he also colluded with Xuan Gao to use sorcery to bewitch the late emperor, and he is afraid that he will also bewitch Your Majesty. If you don't kill him early, he will become a great disaster.' Emperor Taiwu was furious and arrested Xuan Gao and Hui Chong and executed them. Xuan Gao's disciple Xuan Chang lived in Yunzhong. Hearing that Xuan Gao had been killed, he traveled six hundred miles day and night to Wei Que and cried out, 'The divine power of the Upadhyaya (Xuan Gao's honorific title) should manifest for me!' Then Xuan Gao opened his eyes and said, 'The Great Dharma arises in response to circumstances, flourishing and declining according to conditions. Flourishing and declining are just appearances, and the truth is eternal and unchanging. It is only a pity that your actions are like mine, and perhaps even surpass me. Only Xuan Chang can escape by crossing to the south. After you die, the Dharma should flourish even more. Cultivate your mind well and do not regret it.' After saying that, he passed away. The Shramana (a male renunciate practitioner) Fa Jin wailed and cried, 'The sage has passed away, what is the use of me living!' In response, he saw Xuan Gao appear in the clouds. Fa Jin prostrated and begged for help. Xuan Gao said, 'I will not forget everything, would I abandon you?' Fa Jin asked, 'Where have you and Chong Gong (Hui Chong's honorific title) been reborn?' Xuan Gao said, 'I am going to evil places to save sentient beings. Hui Chong has already been reborn in the Land of Bliss.' After saying that, he disappeared.
(XI) During the reign of Emperor Shizu (Emperor Taiwu), the Taoist Kou Qianzhi (style name Fuzhen) was from Yongzhou. He liked the Taoist path early on, practiced the techniques of Zhang Lu, and took elixirs for many years without effect. There was an immortal Cheng Gongxing who asked Kou Qianzhi to be his disciple and entered Mount Hua together to live in a stone chamber. Cheng Gongxing collected medicine for Kou Qianzhi to take, so that he would not feel hungry. They also entered a stone chamber on Mount Song together to seek out extraordinary people. An extraordinary person gave Kou Qianzhi some medicine, which were all poisonous insects and smelly things. Kou Qianzhi fled in fear. Cheng Gongxing sighed and said, 'Sir cannot become an immortal yet, he can only be a teacher of emperors.' Not long after, Cheng Gongxing became an immortal and left, and Kou Qianzhi stayed on Mount Song. Suddenly, he encountered a great god, riding on clouds, driving dragons, with hundreds of spirits guarding him, gathering at the top of the mountain, claiming to be Taishang Laojun (the Supreme Venerable Lord), who said to Kou Qianzhi, 'Since the death of the Celestial Master Zhang Ling, there has been a vacancy on earth. You are talented in writing, upright and reasonable, so I...'
授汝天師之位。錫汝雲中新科二十卷。自開闢以來。不傳於世。汝宣吾新科清整道教。除去三張偽法租米錢稅及男子合氣之術。大道清虛寧有斯事。專以禮度為首。加之以服食閉練。使玉女九疑十二人授謙之導引口訣。遂得辟榖氣盛顏色鮮麗云。
(十三 丙戌) 是歲即元嘉二十三年。魏太武三月西伐長安。與崔皓皆信重寇謙之而奉其道。皓特不喜佛。每言于魏主。以為佛法虛誕為世費害。宜悉除之。及魏主討蓋吳。至長安入佛寺。沙門飲從官酒。從入其室。見大有兵器出白太武。武怒曰。此非沙門所用。必與蓋吳同謀欲為亂耳。命有司按誅合寺僧。閱其財產大有釀具。及州郡牧守富人所寄物以萬計。又為窟室以匿婦人。皓因說帝。將誅天下沙門毀諸經像帝從之。寇謙之切諫以為不可。皓不從。先盡誅長安沙門焚燒經像。還宮敕臺下四方命一依長安法。詔曰。昔後漢荒君信惑邪偽以亂天常。自古九州之中未嘗有此。夸誕大言不本人情。叔季之世莫不眩焉。由是政化不行禮儀大壞。九服之內掬為丘墟。朕承天緒欲除偽定真復羲農之治。其餘一切蕩除滅其軌跡。自今已后敢有事胡神及造形像泥人銅人者門誅。自王公已下。有私養沙門者。限今年三月十五日。過斯不首身死有司。宣告征鎮將軍刺史。諸有浮圖形像及
【現代漢語翻譯】 現代漢語譯本：授予你天師的職位，賜予你雲中新科二十卷。自從開天闢地以來，這些內容從未在世間流傳。你負責宣揚我的新科，清理整頓道教，去除三張的虛假法術、租米錢稅以及男子合氣之術。真正的道教清靜虛無，怎麼會有這些事情呢？應該以禮儀規範為首要，再加上服食和閉氣修煉。讓玉女九疑山的十二位仙女傳授你寇謙之的導引口訣，這樣你就能達到辟榖，氣血旺盛，容顏煥發的境界，他們是這樣說的。
（十三 丙戌）這一年是元嘉二十三年。魏太武帝三月向西征討長安，他和崔皓都非常信任和器重寇謙之，並且信奉他的道教。崔皓尤其不喜歡佛教，經常對魏主說，認為佛法虛妄荒誕，對世間有害無益，應該全部清除。等到魏主討伐蓋吳的時候，到達長安進入佛寺，（發現）僧人給隨從官員喝酒。隨從進入僧人的房間，發現裡面藏有大量的兵器，於是上報給太武帝。太武帝大怒說：『這些不是僧人應該使用的東西，一定是和蓋吳同謀想要作亂！』於是命令有關部門逮捕並誅殺全寺的僧人，清點他們的財產，發現有大量的釀酒器具，以及州郡長官、富人寄存在這裡的物品，數以萬計。而且還建造密室來藏匿婦女。崔皓因此勸說皇帝，要誅殺天下的僧人，毀壞所有的佛經佛像，皇帝聽從了他的建議。寇謙之極力勸諫，認為這樣做不可以，崔皓不聽。於是先將長安的僧人全部誅殺，焚燒所有的經書佛像。然後返回皇宮，命令臺下四方各地都按照長安的做法執行。詔書說：『從前後漢的昏庸君主，相信迷惑虛假的邪說，擾亂了天道常理。自古以來，九州之中從未出現過這樣的情況。他們誇大其詞，不符合人情。末世之人沒有不被迷惑的。因此政治教化不能施行，禮儀規範徹底敗壞，整個國家都變成了廢墟。朕繼承天命，想要去除虛假的，確定真實的，恢復羲皇農皇的統治。其餘一切都要盪滌清除，滅絕它們的軌跡。從今以後，膽敢祭祀胡人的神靈，以及製造佛像、泥塑人像、銅像的人，都要滿門抄斬。從王公以下，有私自供養僧人的，限今年三月十五日，超過這個期限不自首的，處以死刑，由有關部門執行。』（朝廷）宣告給各地的征鎮將軍、刺史，凡是有漂浮不定的影象以及
【English Translation】 English version: I bestow upon you the position of Celestial Master and grant you the twenty scrolls of the New Codes from the Clouds. Since the beginning of time, these have not been transmitted to the world. You are to propagate my New Codes, purify and rectify Taoism, and eliminate the false practices of the Three Zhangs, the rent-rice taxes, and the techniques of male coitus. The Great Tao is pure and void; how could such things exist? It should prioritize ritual and ceremony, supplemented by ingestion of elixirs and breath cultivation. Let the twelve Jade Maidens of Mount Jiuyi transmit to you Kou Qianzhi's guiding formulas, so that you may achieve abstinence from grains, have abundant qi, and a radiant complexion, so it is said.
(13th, Bingxu) This year was the twenty-third year of Yuanjia. In the third month, Emperor Taiwu of Wei launched a western campaign against Chang'an. Both he and Cui Hao deeply trusted and valued Kou Qianzhi and adhered to his Taoism. Cui Hao particularly disliked Buddhism and often told the Wei ruler that Buddhist teachings were false and harmful to the world and should be completely eliminated. When the Wei ruler campaigned against Gai Wu and arrived in Chang'an, he entered a Buddhist temple and (discovered) monks offering wine to the accompanying officials. The attendants entered the monks' rooms and found a large number of weapons hidden inside, which they reported to Emperor Taiwu. Emperor Taiwu was furious and said, 'These are not things that monks should possess; they must be conspiring with Gai Wu to rebel!' He then ordered the relevant authorities to arrest and execute all the monks in the temple and to inventory their property, which revealed a large number of brewing implements and tens of thousands of items deposited there by local officials and wealthy people. They also built secret chambers to hide women. Cui Hao therefore persuaded the emperor to execute all the monks in the land and destroy all Buddhist scriptures and images, and the emperor followed his advice. Kou Qianzhi vehemently advised against this, but Cui Hao did not listen. He first executed all the monks in Chang'an and burned all the scriptures and images. Then he returned to the palace and ordered all regions to follow the example of Chang'an. The edict stated: 'In the past, the foolish rulers of the Later Han dynasty believed in false and deceptive doctrines, disrupting the natural order. Never before in the history of the Nine Provinces has such a thing occurred. They exaggerated and did not conform to human nature. People in the degenerate age were all deluded by them. As a result, political teachings could not be implemented, and ritual norms were completely destroyed, turning the entire country into ruins. I have inherited the mandate of heaven and wish to eliminate the false and establish the true, restoring the rule of the Emperors Xi and Nong. Everything else must be swept away and their traces eradicated. From now on, anyone who dares to worship the gods of the barbarians or create Buddhist images, clay figures, or bronze statues will be executed along with their entire family. From princes and dukes downwards, anyone who privately supports monks must report them by the fifteenth day of the third month of this year; those who fail to do so will be put to death by the authorities.' (The court) announced to the generals and governors in all regions that any floating images and
一切經。皆擊破焚燒。沙門無少長悉坑之。太子素好佛法。屢諫不聽乃緩宣詔書。使遠近預聞之。得各為計。沙門多亡匿獲免收藏經像。唯塔廟在魏境者。無復孑遺。
魏真君九年。天師寇氏勉帝以京之東南地建靚輪天宮。奏曰。陛下以真君御世開古未有。應受符命。帝然之。遂受符錄。建靚輪天宮令極高大。不聞雞犬之音。要與天神交接。工力萬計。經年不成。其寇謙之惡疾死。功遂止。
(十五 庚寅) 真君十一年。崔皓嘗見妻郭氏讀金剛經。乃奪之火焚棄廁。初崔皓為魏司徒。自恃才略。及魏主所寵任專制朝權。太武以皓監秘書。其黨閔湛者。勸皓刊所撰國史于石以彰直筆。皓從之。於是刊石立於郊壇。書魏先世事皆詳實。往來見者咸以為言。北人無不忿恚。相與譖皓于帝。以為暴陽國惡。帝大怒。使有司按皓罪狀。皓惶惑不能對。執皓檻車置於城南道側。使衛士路人行溲其面。呼聲嗷嗷徹于道曰。此吾投經溺像之報也。凌遲而死。時年七十矣。崔寇二家悉夷五族。坐及僚屬凡百二十人。皓既勸魏主除蕩釋氏。及經像毀廢。皓行路見遺像必停車溺之。及族誅尸無收者。又積怨在人。於是競溺皓尸。至糜潰乃止(已上見北史)。
論曰。崔皓之不智。司馬溫公論詳矣。大抵拓跋氏起自沙塞未
【現代漢語翻譯】 現代漢語譯本 焚燒所有佛經，摧毀一切。將所有沙門（佛教僧侶的統稱），無論老少，全部活埋。太子（指皇太子）一向崇尚佛法，多次勸諫，但皇帝不聽，於是太子便拖延皇帝頒佈的詔書，使遠近各地的人們能夠事先知曉，以便各自做好打算。許多沙門因此得以逃亡藏匿，經書佛像也得以儲存。只有魏國境內的佛塔寺廟，沒有留下任何遺蹟。
魏真君九年，天師寇謙之勸勉魏帝在京城東南方建造靜輪天宮。他上奏說：『陛下以真君的名號治理天下，開創了前所未有的盛世，應該接受天神的符命。』魏帝聽從了他的建議，於是接受了符箓，並下令建造靜輪天宮，務求極其高大，以至於聽不到雞鳴狗叫的聲音，目的是與天神交往。動用了數以萬計的工匠，歷經多年未能建成。後來寇謙之因惡疾去世，工程也就停止了。
（十五 庚寅）真君十一年，崔皓曾經看見他的妻子郭氏在讀《金剛經》（佛教經典），便奪過來用火焚燒，然後丟棄在廁所里。起初，崔皓擔任魏國的司徒（古代官名），他自恃才華和謀略，又受到魏主的寵信，專斷朝政大權。太武帝（魏主）讓崔皓監管秘書事務。他的同黨閔湛勸說崔皓將他所撰寫的國史刻在石頭上，以彰顯他的直筆。崔皓聽從了他的建議。於是，刻石立於郊壇，所書寫的魏國先世之事都非常詳實。來往觀看的人都認為他所言屬實。北人（指北方人）沒有不憤怒的，相互向皇帝進讒言，認為崔皓暴露了國家的醜惡。皇帝大怒，命令有關部門按崔皓的罪狀進行審判。崔皓惶恐不安，無法辯解。於是，將崔皓囚禁在囚車裡，安置在城南的道路旁邊，讓衛士和路人向他的臉上撒尿。崔皓的呼喊聲響徹道路，他說：『這是我焚燒佛經、褻瀆佛像的報應啊！』最終被處以凌遲的酷刑而死，時年七十歲。崔皓和寇謙之兩家都被誅滅五族，受到牽連的僚屬共有百餘人。崔皓既然勸說魏主剷除佛教，導致經書佛像被毀壞，他自己也在路上看到遺棄的佛像就一定會停車向佛像撒尿。等到被誅殺后，屍體沒有人收斂，又因為積怨很深，於是人們爭相向崔皓的屍體撒尿，直到屍體糜爛才停止（以上內容見《北史》）。
評論說，崔皓的愚蠢，司馬溫公（司馬光）的評論已經很詳細了。大抵拓跋氏（鮮卑族建立的北魏皇室姓氏）起自沙塞，未
【English Translation】 English version All sutras were smashed and burned. All Shramanas (Buddhist monks), regardless of age, were buried alive. The Crown Prince, who had always admired Buddhism, repeatedly advised against this, but the emperor would not listen. So the Crown Prince delayed the promulgation of the imperial edict, allowing people far and near to learn of it in advance and make their own plans. Many Shramanas were able to escape and hide, and scriptures and images were preserved. Only the pagodas and temples within the territory of Wei were completely destroyed, with nothing left.
In the ninth year of the Zhenjun reign of the Wei dynasty, the Celestial Master Kou Qianzhi urged the emperor to build the Jinglun Heavenly Palace in the southeast of the capital. He奏 (zòu, memorial to the emperor) said, 'Your Majesty governs the world with the title of Zhenjun, creating an unprecedented golden age, and should receive the mandate of the gods.' The Wei emperor followed his advice, accepted the talismans, and ordered the construction of the Jinglun Heavenly Palace, striving for extreme height, so that the sounds of chickens and dogs could not be heard, with the aim of communicating with the gods. Tens of thousands of artisans were employed, but it was not completed after many years. Later, Kou Qianzhi died of a severe illness, and the project was halted.
(Fifteenth, Gengyin) In the eleventh year of the Zhenjun reign, Cui Hao once saw his wife, Guo, reading the Diamond Sutra (a Buddhist scripture), so he snatched it away, burned it, and threw it into the toilet. Initially, Cui Hao served as the Situ (an ancient official title) of Wei. He relied on his talent and strategy, and was favored by the Wei emperor, monopolizing the power of the court. Emperor Taiwu (the Wei emperor) had Cui Hao supervise secretarial affairs. His partisan, Min Zhan, advised Cui Hao to engrave the national history he had written on stone to highlight his straightforward writing. Cui Hao followed his advice. Thus, the stone inscription was erected on the suburban altar, and the events of the Wei ancestors were written in great detail. Those who came and went all believed that what he said was true. The northerners (referring to the people of the north) were all indignant and slandered Cui Hao to the emperor, saying that Cui Hao exposed the ugliness of the country. The emperor was furious and ordered the relevant departments to try Cui Hao according to his crimes. Cui Hao was panicked and unable to defend himself. Therefore, Cui Hao was imprisoned in a prison cart and placed on the side of the road south of the city, and guards and passersby were made to urinate on his face. Cui Hao's cries resounded throughout the road, and he said, 'This is the retribution for my burning scriptures and desecrating images!' He was eventually executed by the cruel punishment of slow slicing, at the age of seventy. The families of Cui Hao and Kou Qianzhi were both exterminated to the fifth degree of kinship, and more than a hundred of their colleagues were implicated. Since Cui Hao had advised the Wei emperor to eliminate Buddhism, resulting in the destruction of scriptures and images, he himself would stop and urinate on any abandoned images he saw on the road. After he was executed, no one collected his body, and because of deep-seated resentment, people competed to urinate on Cui Hao's corpse until it was rotten (the above content is from the History of the Northern Dynasties).
It is said that Cui Hao's foolishness has been discussed in detail by Sima Wengong (Sima Guang). Generally speaking, the Tuoba clan (the Xianbei clan that established the Northern Wei imperial family) originated from the desert, not
遷都時。性殘忍殺人如甘美飲食。其俗習然也。初太子晃被讒。而玄高等數僧受誅頗見其無辜矣。及罷釋氏沙門誅而坑之者。豈勝道哉。此雖虜人性兇。亦崔皓當權用法如此。既而皓被讒。跡其所坐。蓋作史之失。在唐世不過黜官榮投之荒裔而已。假令誅之亦不過一已。乃遂夷滅五族何哉。蓋以無辜而施於人也。深則其報之於己也必厚。此天道常數而不易者也。至於吾釋之經像。于皓庸有傷害哉。而皓每見必停車而溺之。及皓未旋踵而尸亦為人溺之。至糜潰而止。嗚呼皓不畏聖人之言而欺天也又如此。故天覆為之速報以警動乎人世也。可不戒哉。可不戒哉。
(辛卯) 魏改正平。
世尊示滅一千四百年矣。
(十六) 魏朝元會。沙門曇始振錫至宮門。吏白太武曰。趣斬之。刃下無傷。又白。臨殿陛矣。太武抽佩劍自斬之。亦不能傷。劍微有㾗如線。令收捕投虎檻中。虎皆怖伏不敢瞬。左右請以天師試之。虎即虓吼太武大驚。延始上殿。再拜悔謝。魏書佛老志云。沙門惠始清河張氏子。初聞羅什出經。詣長安見之。學習禪定於白渠北。晝入城聽講。夕還處靜。三輔識者高之。武帝滅姚氏留子義真鎮長安。及義真為赫連屈局所敗。始身被刃而無傷。屈局怒召始於前。以所佩劍自擊之。又不能害。乃
懼而謝。后至魏多所化導。自初習定至卒。五十餘年。未嘗寢臥。跣行足不沾泥。愈加鮮白。世號白足阿練若。太武深加敬禮。始預知終期。齋潔端坐。僧徒滿側。泊然而寂。停屍十日容色不變。閱十餘年改葬貌亦如存。舉世嘆異。及葬日送者萬餘人。皆號慕哭之慟。中書監高允。為傳頌其德云。
魏太武以癘作二月五日卒矣。
(壬辰) 魏文成帝𤀹改興安(景穆帝長子。先太子晃被害。立吳王。改元正平。十月一日吳王亦崩。立太孫。浚晃之子也。既立有人君之度。視前昏失復弘聖道。在位十二年。壽二十六崩太華殿也)。
(十七) 二十九年魏太武帝殂。吳王立。未幾而薨。
高宗文成帝即位。乃太武之孫也。群臣勸請興復釋氏。下詔曰。夫為帝王者。必祇奉明靈顯彰仁道。其能惠著生民濟益群品雖在往古猶序其風烈。是以春秋喜崇明之禮。祭典載功施之族。況釋教如來功濟大千惠流塵境。尋生死者嘆其達觀。覽文義者貴其妙門。助王政之禁律。益仁智之善性。排撥群邪開演正覺。故前代已來莫不崇尚。亦我國家常所尊事。世祖太武皇帝開廣邊荒德澤遐被。沙門道士善行純誠。如惠始之倫。無遠不至。風義相感往往如林。夫山海之深。寧免姦淫之儔得容假託。講寺之中。致有兇黨。
【現代漢語翻譯】 現代漢語譯本：
（他）恐懼地道歉。後來到魏國，多有教化引導。自從最初學習禪定直到去世，五十多年，未曾躺臥。赤腳行走，腳不沾泥，更加鮮白。世人稱他為白足阿練若（指修行者），太武帝深深地敬重禮遇他。他事先預知了終期，齋戒潔身，端正坐著，僧徒站滿周圍，安詳地寂滅了。停屍十日，容貌顏色沒有改變。過了十餘年改葬，容貌也像活著一樣。舉世嘆息驚異。到安葬那天，送葬的人有一萬多人，都號啕大哭，極其悲痛。中書監高允，為他撰寫傳記頌揚他的德行說。
魏太武帝因為瘟疫發作，二月五日去世了。
(壬辰年)魏文成帝即位，改年號為興安（景穆帝的長子。先前太子晃被害，立吳王。改年號為正平。十月一日吳王也去世了。立太孫，是晃的兒子浚。他繼位后，有君王的度量，認為之前的昏庸是失去了弘揚聖道的機會，在位十二年，二十六歲在太華殿去世）。
(十七)二十九年，魏太武帝去世。吳王繼位，沒多久也去世了。
高宗文成帝即位，是太武帝的孫子。群臣勸請恢復佛教。下詔書說：『作為帝王的人，必定恭敬地奉祀神靈，彰顯仁義之道。那些能夠施恩于百姓，利益於萬物的，即使在古代，也要記載他們的功績。因此《春秋》讚美崇明之禮，祭祀典籍記載有功德的家族。何況佛教如來，功德普及大千世界，恩惠流佈塵世。尋求生死的人讚嘆他的通達，研究文義的人看重他的精妙法門。輔助王政的禁令，增益仁義智慧的善良本性。排除撥弄邪惡，開演正當的覺悟。所以前代以來沒有不崇尚的。也是我國一直以來所尊崇的事情。世祖太武皇帝開疆拓土，恩德深遠普及。沙門（指僧侶）道士，善行純正真誠，像惠始這樣的人，沒有遠方不到的。風尚道義互相感應，常常像樹林一樣眾多。但是山海深處，難道能免除奸邪淫亂之徒得以容身假託？講經寺廟之中，竟然有兇惡的團伙。
【English Translation】 English version:
(He) apologized in fear. Later, he went to the Wei kingdom, where he greatly taught and guided people. From the beginning of his practice of meditation until his death, for more than fifty years, he never lay down to sleep. He walked barefoot, his feet never touching the mud, and they became even more white and pure. The world called him White-Foot Aranya (referring to a practitioner), and Emperor Taiwu deeply respected and revered him. He knew in advance the time of his death, purified himself with fasting, and sat upright. Monks filled the area around him, and he passed away peacefully. His body remained unchanged in appearance for ten days. After more than ten years, when he was reburied, his appearance was still as if he were alive. The whole world sighed in amazement. On the day of his burial, more than ten thousand people came to mourn, all wailing and crying in great sorrow. Gao Yun, the Director of the Imperial Secretariat, wrote a biography praising his virtues, saying:
'Emperor Taiwu of Wei died on the fifth day of the second month due to an epidemic.'
(Ren Chen Year) Emperor Wencheng of Wei ascended the throne and changed the reign title to Xing'an (The eldest son of Emperor Jingmu. Previously, Crown Prince Huang was murdered, and the Prince of Wu was established. The reign title was changed to Zhengping. On the first day of the tenth month, the Prince of Wu also died. The Grandson was established, Jun, the son of Huang. After he ascended the throne, he had the demeanor of a ruler, considering the previous foolishness as a missed opportunity to promote the holy path. He reigned for twelve years and died at the age of twenty-six in Taihua Hall).
(Seventeen) In the twenty-ninth year, Emperor Taiwu of Wei died. The Prince of Wu ascended the throne, but died not long after.
Emperor Gaozong Wencheng ascended the throne, he was the grandson of Emperor Taiwu. The ministers advised and requested the restoration of Buddhism. He issued an edict saying: 'As emperors and kings, they must respectfully worship the spirits and manifest the way of benevolence. Those who can bestow grace upon the people and benefit all beings, even in ancient times, their merits should be recorded. Therefore, the 'Spring and Autumn Annals' praises the rites of Chongming, and the sacrificial texts record the families with meritorious deeds. Moreover, the Tathagata of Buddhism, his merits extend to the entire universe, and his grace flows to the world of dust. Those who seek life and death admire his profound understanding, and those who study literature value his wonderful teachings. It assists the prohibitions of the royal government and enhances the good nature of benevolence and wisdom. It eliminates and dispels evil and expounds the correct enlightenment. Therefore, since previous generations, none have failed to respect it. It is also what our country has always revered. Emperor Shizu Taiwu expanded the borders and his virtue was far-reaching and pervasive. Shramanas (referring to monks) and Taoists, their good deeds are pure and sincere, like Hui Shi, no one is too far away to reach. Their morals and righteousness resonate with each other, often as numerous as a forest. But in the depths of the mountains and seas, how can one avoid the possibility of wicked and licentious people finding refuge and pretense? Within the lecture halls and temples, there are actually vicious gangs.'
是以先朝因按假亹戮其有罪。所司失旨一切禁斷。景穆皇帝每為慨然。值軍國多事未遑修腹。朕承鴻緒君臨萬邦。思述先志以隆斯道。今制諸州郡。眾居之所各聽建佛圖一區。其有好樂道法欲為沙門。性行素篤鄉里所明者。聽出家。於是天下承風朝不及夕。往時所毀圖寺經像。並還修復。有罽賓王種沙門師賢者。東遊涼城。至魏值罷教。權假藥術守道不改。于復教日即為沙門。同輩五人。高宗親為下發。命師賢為僧統。明年有旨。於五級大寺為太祖已下五帝鑄釋迦文像五尊。各長丈有六尺。用赤金二十五萬斤云(出魏書佛老志)。
(十八 甲午) 武帝駿改孝建(字休龍。小字道人。文帝第一子。聰明穎悟。文武所全。壽三十五崩玉燭殿。在位十年)。
魏改興光。
(十九) 第二十七祖般若多羅者。東印土人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘尊重供養度越倫等。又施無價寶珠。時王有三子。其季開士也。尊者欲試其所得。乃以所施珠問三王子曰。此珠圓明有能及此否。第一子月凈多羅。第二子功德多羅。皆曰。此珠七寶中尊。固無逾化。非尊者道力。孰能受之。第三子菩提多羅曰。此是世寶。未足為上。于諸寶中法寶為上。此是世光。未足為上。于諸光中智光為上。此是
【現代漢語翻譯】 現代漢語譯本：因此，先朝因為按察假借之名，誅殺了那些有罪之人。主管官員錯誤地理解旨意，一切都加以禁止。景穆皇帝對此常常感到慨嘆。正值國家軍務繁忙，沒有時間去恢復佛教。我繼承大業，君臨天下，想要繼承先帝的遺志，來弘揚佛法。現在規定各州郡，在百姓聚居的地方，允許建立佛寺一處。那些愛好佛法，想要出家為僧的人，如果品行端正，為鄉里所稱道，就允許他們出家。於是天下順應風氣，朝廷的命令很快就傳達到了。過去被毀壞的寺廟和佛像，都全部修復。有一位來自罽賓（Kashmir）的王子後裔沙門，名叫師賢（name of a monk）。他向東遊歷到涼城（Liangcheng），到達北魏時，爲了避免迫害，暫時假裝使用醫術，堅守自己的信仰沒有改變。在恢復佛教的日子裡，他立即出家為僧。與他同輩的有五人。高宗親自為他們剃度。命令師賢擔任僧統（head of monks）。第二年有旨意，在五級大寺（Five-storied Great Temple）為太祖（Emperor Taiwu）以下五位皇帝鑄造釋迦牟尼佛像五尊，每尊高一丈六尺，用赤金二十五萬斤。（出自《魏書·佛老志》）。
（十八 甲午）武帝（Emperor Wu）司馬駿（Sima Jun）改年號為孝建（Xiaojian）（字休龍（Xiulong），小字道人（Daoren），文帝（Emperor Wen）的第一個兒子，聰明穎悟，文武雙全，三十五歲在玉燭殿（Yuzhu Palace）駕崩，在位十年）。
北魏改年號為興光（Xingguang）。
（十九）第二十七祖般若多羅（Prajnatara）（name of a patriarch），是東印度人。他得到佛法后，前往南印度弘揚佛法。那裡的國王名叫香至（Xiangzhi）（name of a king），崇奉佛教，尊重供養，超越了倫常。又佈施了無價的寶珠。當時國王有三個兒子，其中最小的兒子是一位開悟之人。尊者想要測試他所證悟的境界，就用所佈施的寶珠問三位王子說：『這顆珠子圓潤明亮，有能比得上它的嗎？』大王子月凈多羅（Chandra淨tara），二王子功德多羅（Gunatara），都說：『這顆珠子是七寶中最尊貴的，確實沒有能超過它的。如果不是尊者的道力，誰能夠接受它呢？』第三個兒子菩提多羅（Bodhitara）說：『這是世間的寶物，不足以稱為最上。在所有的寶物中，法寶才是最上的。這是世間的光明，不足以稱為最上。在所有的光明中，智慧的光明才是最上的。』
【English Translation】 English version: Therefore, the previous dynasty, under the pretext of investigation, executed those who were guilty. The responsible officials misinterpreted the imperial decree and prohibited everything. Emperor Jingmu often lamented this. At that time, the country was preoccupied with military affairs, and there was no time to restore Buddhism. I inherited the great cause and reigned over the world, wanting to carry on the legacy of the previous emperors to promote Buddhism. Now, it is decreed that in each prefecture and county, in places where people gather, one Buddhist temple may be built. Those who love the Dharma and wish to become monks, if they are of upright character and praised by their community, are allowed to become monks. Thus, the world followed the trend, and the imperial decree was quickly implemented. The temples and Buddhist images that were destroyed in the past were all restored. There was a Shramana (Buddhist monk) named Shixian (name of a monk), a descendant of a prince from Kashmir (Kashmir). He traveled east to Liangcheng (Liangcheng). When he arrived in Northern Wei, in order to avoid persecution, he temporarily pretended to use medicine, steadfastly maintaining his faith without change. On the day of the restoration of Buddhism, he immediately became a monk. There were five others of his generation. Emperor Gaozong personally tonsured them. He ordered Shixian to be the Sanghatathera (head of monks). The following year, there was an imperial decree to cast five Shakyamuni Buddha statues, each sixteen feet tall, for the five emperors from Emperor Taiwu (Emperor Taiwu) downwards, at the Five-Storied Great Temple, using 250,000 catties of red gold. (From the Book of Wei, Records of Buddhism and Taoism).
(18th, Jiawu) Emperor Wu (Emperor Wu) Sima Jun (Sima Jun) changed the reign title to Xiaojian (Xiaojian) (courtesy name Xiulong (Xiulong), childhood name Daoren (Daoren), the first son of Emperor Wen (Emperor Wen), intelligent and insightful, accomplished in both literary and military arts, died at the age of thirty-five in Yuzhu Palace (Yuzhu Palace), reigned for ten years).
Northern Wei changed the reign title to Xingguang (Xingguang).
(19th) The twenty-seventh patriarch Prajnatara (Prajnatara) (name of a patriarch) was from East India. After obtaining the Dharma, he went to South India to propagate the Dharma. The king there was named Xiangzhi (Xiangzhi) (name of a king), who revered Buddhism, respected and made offerings, surpassing all norms. He also donated priceless jewels. At that time, the king had three sons, the youngest of whom was an enlightened person. The Venerable One wanted to test his attainment, so he asked the three princes about the donated jewel, saying, 'This jewel is round and bright, is there anything that can compare to it?' The eldest prince, Chandra淨tara (Chandra淨tara), and the second prince, Gunatara (Gunatara), both said, 'This jewel is the most precious among the seven treasures, and indeed nothing can surpass it. If it were not for the Venerable One's spiritual power, who would be able to receive it?' The third son, Bodhitara (Bodhitara), said, 'This is a worldly treasure, not worthy of being the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not worthy of being the highest. Among all lights, the light of wisdom is the highest.'
世明。未足為上。于諸明中心明為上。此珠光明不能自照。要假智光光辨於此。既辨此已即知是珠。既知是珠即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠珠不自珠音。要假智珠而辨世珠。寶不自寶者。要假智寶以明法寶。然則師有其道其寶即現。眾生有道心寶亦然。尊者嘆其辨慧。乃復問曰。于諸物中何物無相。曰于諸物中不起無相。又問。于諸物中何物最高。曰于諸物中人我最高。又問。于諸物中何物最大。曰于諸物中法性最大。尊者知是法嗣。以時尚未至。且默而混之。及香至王厭世眾皆號絕。唯第三子菩提多羅。于柩前入定。經七日而出。乃求出家。既受具戒。尊者告曰。如來以正法眼付大迦葉。如是展轉乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。華開世界起。尊者付法已。即于座上起立。舒左右手。各放光明二十七道五色光耀。人踴身虛空高七多羅樹。化火自焚。空中舍利如雨。收以建塔。當宋孝武帝孝建元年甲午歲也(正宗記云。宋孝武之世也。注云。以達磨六十七年計之。當在宋孝武孝建元年。傳燈作丁酉非)。
(二十) 孝建元年。宋孝武帝舉兵誅元兇。而求那跋陀羅逃民間。其後王玄謨軍梁山。孝武令軍中。得跋陀者驛馳至臺。俄得之。送金陵引見
【現代漢語翻譯】 現代漢語譯本： 世明（人名）。（僅僅這樣）還不足以算是上乘。在各種光明中，以心中的光明為最上乘。這顆（世間的）寶珠的光明不能自己照亮，需要藉助智慧的光明來分辨它。既然分辨出這顆珠子，就能知道它是寶珠。既然知道是寶珠，就能明白它的寶貴之處。如果明白了它的寶貴之處，寶貴之處不是它自己所能賦予的。如果分辨出這顆珠子，珠子本身也不能使自己成為珠子。珠子不能自己發出聲音，需要藉助智慧的珠子來分辨世間的珠子。寶物不能自己成為寶物，需要藉助智慧的寶物來彰顯佛法的寶貴。 如此說來，如果師父掌握了（正確的）道路，那麼（內在的）寶藏就會顯現。眾生如果擁有（向佛的）道心，（內在的）寶藏也會自然顯現。尊者讚歎他的辨別智慧，於是又問道：『在各種事物中，什麼事物沒有（固定）的相狀？』（菩提達摩）回答說：『在各種事物中，不起心動念就沒有（固定）的相狀。』又問：『在各種事物中，什麼事物最高？』（菩提達摩）回答說：『在各種事物中，人我（的執念）最高。』又問：『在各種事物中，什麼事物最大？』（菩提達摩）回答說：『在各種事物中，法性（宇宙的本性）最大。』 尊者知道他是（可以繼承衣缽的）法嗣，但因為時機尚未成熟，所以暫時沒有聲張。等到香至王去世，大家都號啕大哭，只有第三個兒子菩提多羅（Bodhidharma，人名），在靈柩前入定。經過七天後出定，於是請求出家。受了具足戒后，尊者告訴他：『如來將正法眼藏傳付給摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一），就這樣輾轉相傳直到我。我現在囑託給你。聽我的偈語：心地生出各種種子，因為外在的因緣而再次生長。果實圓滿時菩提（Bodhi，覺悟）也就圓滿了，蓮花開放時世界也就顯現了。』 尊者傳法完畢后，就在座位上站起身來，伸出左右手，各自放出二十七道五彩光芒，身體踴躍到虛空中，高達七多羅樹（tāla tree，棕櫚樹）的高度，化為火焰自焚。空中的舍利子像雨一樣落下，人們收集起來建造佛塔。當時是宋孝武帝孝建元年甲午年。（《正宗記》記載：宋孝武帝的時代。註釋說：以達摩（Bodhidharma）六十七年計算，應當在宋孝武帝孝建元年。《傳燈錄》記載為丁酉年，是錯誤的）。
（二十）孝建元年，宋孝武帝發兵誅殺元兇，求那跋陀羅（Guṇabhadra，人名）逃到民間。後來王玄謨的軍隊駐紮在梁山，孝武帝命令軍隊中，抓到求那跋陀羅的人要用驛馬飛速送到臺城。不久就抓到了，送到金陵引見。
【English Translation】 English version: Shiming (name of a person). It is not enough to be considered supreme. Among all lights, the light of the mind is supreme. The light of this (worldly) pearl cannot illuminate itself; it needs the light of wisdom to distinguish it. Once this pearl is distinguished, it can be known as a treasure. Once it is known as a treasure, its preciousness can be understood. If its preciousness is understood, the preciousness is not something it can give itself. If this pearl is distinguished, the pearl itself cannot make itself a pearl. The pearl cannot make a sound itself; it needs the pearl of wisdom to distinguish the worldly pearl. A treasure cannot make itself a treasure; it needs the treasure of wisdom to reveal the treasure of the Dharma (the teachings of Buddhism). Thus, if the master possesses the (correct) path, then the (inner) treasure will manifest. If sentient beings possess the (devotion to the) path, the (inner) treasure will also naturally manifest. The Venerable praised his discerning wisdom, and then asked: 'Among all things, what thing has no (fixed) form?' (Bodhidharma) replied: 'Among all things, when thoughts do not arise, there is no (fixed) form.' He also asked: 'Among all things, what thing is the highest?' (Bodhidharma) replied: 'Among all things, the attachment to self is the highest.' He also asked: 'Among all things, what thing is the greatest?' (Bodhidharma) replied: 'Among all things, the Dharma-nature (the nature of the universe) is the greatest.' The Venerable knew that he was a Dharma heir (someone who could inherit the Dharma), but because the time was not yet ripe, he did not announce it. When King Xiangzhi (Xiangzhi Wang, name of a king) passed away, everyone wailed and cried, but only the third son, Bodhidharma (Bodhidharma, name of a person), entered Samadhi (a state of meditative consciousness) in front of the coffin. After emerging from Samadhi after seven days, he requested to become a monk. After receiving the full precepts, the Venerable told him: 'The Tathagata (another name for the Buddha) entrusted the Eye of the True Dharma to Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha), and it has been passed down in this way until me. Now I entrust it to you. Listen to my verse: The mind-ground gives rise to all kinds of seeds, and they grow again because of external conditions. When the fruit is ripe, Bodhi (Bodhi, enlightenment) is complete, and when the lotus flower blooms, the world arises.' After the Venerable finished transmitting the Dharma, he stood up from his seat, extended his left and right hands, each emitting twenty-seven rays of five-colored light, and his body leaped into the sky, reaching a height of seven tāla trees (tāla tree, palm tree), and transformed into flames and self-cremated. The relics in the sky fell like rain, and people collected them to build a pagoda. This was in the first year of the Xiaojian era, Jiawu year, of Emperor Xiaowu of the Song Dynasty. (The Zhengzong Ji records: The era of Emperor Xiaowu of the Song Dynasty. The commentary says: Calculated from the sixty-seventh year of Bodhidharma, it should be the first year of the Xiaojian era of Emperor Xiaowu of the Song Dynasty. The Transmission of the Lamp records it as the Dingyou year, which is incorrect.)
(20) In the first year of the Xiaojian era, Emperor Xiaowu of the Song Dynasty sent troops to execute the chief culprit, and Guṇabhadra (Guṇabhadra, name of a person) fled to the common people. Later, Wang Xuanmo's army was stationed at Liangshan, and Emperor Xiaowu ordered the army that whoever captured Guṇabhadra should send him to the capital by express courier. Soon he was captured and sent to Jinling for an audience.
。帝曰。企德日久。乃今始遇。間關來歸亦有恨乎。曰亡所恨。但念夙緣遇此遂成熟耳。帝慰之且戲曰。尚念譙王乎。對曰。古人不忘一飯。王飯我十年。乃敢遽忘耶。念當從陛下求為王長修冥福。帝悽然改容。中興寺成。有旨命住持。帝宴東府。公卿畢集。召跋陀至。皤然清臞孝武望見謂謝莊曰。摩訶衍有機辯當戲之。必能悟人情。跋陀趨升陛。帝曰。摩訶衍不負遠來。唯有一在。即應聲曰。貧道客食聖朝三十載。恩德厚矣。所欠者一死耳。帝大悅移席相促。一座盡傾。
(乙未) 魏改大安。
(二十一) 孝武詔沙門道猷。為新安寺鎮寺法主。初文帝間惠觀。頓悟之理孰精。觀以猷對。有旨召入大內。盛集名流。猷敷宣有緒法義粲然。聞者開悟。有攻難者猷必挫以釋之。帝拊髀稱善。至是為天下法主。甚允時望。
(二十二 丙申) 法師寶亮居中興寺。中書袁粲見而異之。以書抵其師道。明略曰。比見亮公。非常人也。日聞所未聞。不知歲之將暮。然珠生合浦。魏人取以照乘。玉在邯鄲。秦人請以華國。天下之寶不可自專。當與同之也。自是亮名益重。晚居靈味寺。講席冠京邑。弟子三千餘。亮英氣骎骎逼人。辭鋒錯逸。議者或蔽于理。亮釋之莫不渙然。
(丁酉) 改大明。
【現代漢語翻譯】 現代漢語譯本： 帝（皇帝）說：『仰慕您的德行很久了，今天才得以相見。長途跋涉來歸，難道有什麼遺憾嗎？』跋陀（僧侶名）回答說：『沒有什麼遺憾。只是想到前世的因緣，到如今才成熟罷了。』皇帝安慰他，並且開玩笑說：『還想念譙王（劉義季的爵位）嗎？』跋陀回答說：『古人尚且不忘記一頓飯的恩情，譙王供養我十年，我怎麼敢立刻就忘記呢？我打算懇請陛下，為譙王長久地修積冥福。』皇帝聽了，神色悽然，態度也改變了。中興寺建成后，皇帝下旨命跋陀擔任住持。皇帝在東府設宴，公卿大臣全部到場。召見跋陀，孝武帝（劉駿）遠遠望見他清瘦的樣子，對謝莊（人名）說：『摩訶衍（跋陀的稱號）很有辯才，可以戲弄他一下，必定能夠使他領悟人情。』跋陀快步走上臺階，皇帝說：『摩訶衍不辜負遠道而來，只有一死而已。』跋陀立刻回答說：『貧道客居聖朝三十年，恩德深厚啊，所欠缺的只是一死罷了。』皇帝非常高興，移動座位靠近他，滿座的人都為之傾倒。 （乙未）魏國改年號為大安。 （二十一）孝武帝下詔，讓沙門道猷（僧侶名）擔任新安寺的鎮寺法主。當初文帝（劉義隆）時期，惠觀（僧侶名）詢問誰對頓悟的理解最為精深，惠觀用道猷來回答。皇帝下旨召見道猷進入大內，聚集眾多名流。道猷宣講佛法，條理清晰，法義精妙，聽者都得以開悟。有人提出疑問，道猷必定能用佛法來解釋，使之信服。皇帝拍著大腿稱讚。到這時，讓他擔任天下法主，非常符合當時的期望。 （二十二 丙申）法師寶亮（僧侶名）住在中興寺。中書袁粲（人名）見到他后，覺得他非常不凡，寫信給寶亮的老師道（僧侶名）明略（僧侶名），信中說：『最近見到寶亮公，不是一般人啊。每天都能聽到以前沒有聽過的道理，不知不覺一年將要結束。但是珍珠產在合浦，魏國人用來照明車乘；美玉產在邯鄲，秦國人請求用來裝飾國家。天下的寶物不可以獨自佔有，應當與大家共同分享。』從此以後，寶亮的名聲更加顯赫。晚年住在靈味寺，講經說法，冠絕京城，弟子有三千多人。寶亮英氣逼人，辯才無礙，議論者有時被道理所迷惑，寶亮加以解釋，沒有不豁然開朗的。 （丁酉）改年號為大明。
【English Translation】 English version: The Emperor said, 'I have admired your virtue for a long time, and only now do I have the opportunity to meet you. Having come from afar, do you have any regrets?' Ba Tuo (name of a monk) replied, 'I have no regrets. I only think that the karmic connections of previous lives have matured now.' The Emperor comforted him and jokingly said, 'Do you still miss Prince Qiao (Liu Yiji's title)?' Ba Tuo replied, 'Ancient people did not forget the kindness of a single meal. Prince Qiao supported me for ten years, how dare I forget him so quickly? I plan to ask Your Majesty to accumulate blessings for Prince Qiao for a long time.' The Emperor's expression turned sad, and his attitude changed. After the Zhongxing Temple was completed, the Emperor ordered Ba Tuo to be the abbot. The Emperor held a banquet in the Eastern Mansion, and all the ministers were present. He summoned Ba Tuo. Emperor Xiaowu (Liu Jun) saw his thin appearance from afar and said to Xie Zhuang (name of a person), 'Mahayan (Ba Tuo's title) is very eloquent, we can tease him a bit, and he will surely understand human feelings.' Ba Tuo quickly walked up the steps. The Emperor said, 'Mahayan has not disappointed coming from afar, there is only one death.' Ba Tuo immediately replied, 'This poor monk has been a guest in the holy dynasty for thirty years, the kindness is great, and all that is owed is one death.' The Emperor was very happy and moved his seat closer to him, and everyone in the room was impressed. (Yi Wei) The Wei state changed its reign title to Da'an. (Twenty-one) Emperor Xiaowu issued an edict to appoint the Shramana Daoyou (name of a monk) as the chief Dharma master of the Xinan Temple. Initially, during the reign of Emperor Wen (Liu Yilong), Hui Guan (name of a monk) asked who had the most profound understanding of sudden enlightenment. Hui Guan used Daoyou to answer. The Emperor issued an edict to summon Daoyou into the palace, gathering many celebrities. Daoyou expounded the Dharma clearly and logically, and the Dharma meaning was exquisite, and those who heard it were enlightened. If someone raised questions, Daoyou would surely explain it with the Dharma and convince them. The Emperor clapped his thigh and praised him. At this time, letting him be the chief Dharma master of the world was very much in line with the expectations of the time. (Twenty-two, Bing Shen) Dharma Master Baoliang (name of a monk) lived in the Zhongxing Temple. Yuan Can (name of a person), the Zhongshu, saw him and thought he was extraordinary. He wrote a letter to Baoliang's teacher Dao (name of a monk) Minglue (name of a monk), saying in the letter: 'Recently I saw Master Baoliang, he is not an ordinary person. Every day I hear principles that I have never heard before, and unconsciously a year is about to end. But pearls are produced in Hepu, and the people of Wei use them to illuminate carriages; beautiful jade is produced in Handan, and the people of Qin ask to use it to decorate the country. The treasures of the world cannot be monopolized, and should be shared with everyone.' From then on, Baoliang's reputation became even more prominent. In his later years, he lived in Lingwei Temple, preaching and teaching, surpassing the capital, with more than three thousand disciples. Baoliang's heroic spirit was compelling, and his eloquence was unhindered. Those who discussed sometimes were confused by the principles, and Baoliang explained them, and everyone was enlightened. (Ding You) The reign title was changed to Daming.
(二十三) 是歲有羌人高阇反。累及沙門。曇標乃下詔付所司。精加沙汰。遂設諸條。自非戒行精苦之者。並令還俗。詔雖嚴重竟不施行。
(庚子) 魏改和平。
(二十四 壬寅) 大明六年九月右司陳言。臣聞邃拱凝居非期弘峻。拳跪盤伏豈止恭敬。將以昭彰四維締制六寓。故雖儒法支派名墨條流。至於崇親嚴上。厥繇靡爽。唯浮圖教特異於此。凌滅禮度偃居尊戚。失隨方之妙跡。迷至化之淵美。臣聞佛以謙儉自牧。以忠順為道。不輕比丘逢人必拜。目連大士遇長則禮。寧有屈膝四輩而閑禮二親。稽顙耆臘而直骸萬乘者耶。故咸康創議元興再述。而事屈于偏黨。道剉于余分。今鴻源遠洗群流仰鏡。九仙贐寶百神[芝/耳]職。而畿輦之內含弗臣之民。階席之間延抗禮之客。懼非所以澄一風軌詳示景則者也。臣等參議以為沙門接見皆當盡禮敬之容。依其本俗則朝徽有序。乘方兼遂矣。制可。法師僧遠聞而嘆曰。我剃頭為沙門。本出家求道。何關於帝王。即日拂衣歸於林壑。
(二十五) 是歲吳郡朱靈期者。自高麗還舶為風攜至一洲。洲有山因意登之十餘里聞午梵知有寺。寺七寶所成。見僧數輩皆石像。欲返有呼靈期再拜得食。食味香美非世間有也。有人云。此去金陵二萬餘里。嘗識杯
【現代漢語翻譯】 現代漢語譯本 (二十三) 這年，羌人高阇反叛，牽連到僧侶。曇標於是下詔給有關部門，仔細甄別，並制定多項規定。凡不是戒行精嚴刻苦的僧人，一律勒令還俗。詔書雖然嚴厲，最終沒有施行。 (庚子) 魏國改年號為和平。 (二十四 壬寅) 大明六年九月，右司陳言上奏說：『臣聽說建造宮殿不是爲了追求高大雄偉，屈膝跪拜也不僅僅是爲了表達恭敬。而是爲了彰顯四方，確立六合的規制。所以即使是儒家、法家、名家、墨家等各派，在尊崇親人和敬重君上這一點上，都沒有差別。只有佛教特別不同，凌駕于禮法之上，怠慢尊長親戚，失去了隨順世俗的巧妙，迷惑于至高教化的深遠。臣聽說佛以謙虛節儉約束自己，以忠誠順從作為修道的根本。不敢輕視比丘，逢人必拜；目連大士遇到長者就施禮。難道有讓四輩之人屈膝，卻怠慢自己父母雙親；對年老的僧人叩頭，卻對萬乘之君傲慢無禮的嗎？所以咸康年間有人提出建議，元興年間再次提出，但事情都屈服於偏袒，道理被多餘的爭論所阻礙。如今皇上的恩德像源頭一樣洗滌四方，天下人都仰望傚法；九仙山進獻寶物，百神獻上靈芝，而京城之內卻容納不把君王當臣子的人，朝廷之上接納不施禮儀的客人，恐怕不是用來端正風俗，昭示法則的方法。臣等商議認為，僧侶接見官員都應當盡到禮敬之容，按照他們本來的習俗，這樣朝廷的綱紀才能有序，兼顧各方才能順利。』皇帝批準了他的建議。法師僧遠聽了感嘆說：『我剃頭當和尚，本來是爲了出家求道，和帝王有什麼關係？』當天就拂袖而去，回到山林隱居。 (二十五) 這年，吳郡人朱靈期從高麗乘船返回，被風吹到一個島上。島上有山，朱靈期就上山，走了十幾里，聽到中午的梵唄聲，知道有寺廟。寺廟是用七寶建成的，看到幾個僧人，都是石像。朱靈期想要返回，有人叫他，朱靈期再拜，得到食物。食物味道香美，不是世間所有的。有人說：『這裡距離金陵二萬多里。』朱靈期曾經見過這個杯子。
【English Translation】 English version (23) In this year, the Qiang people, led by Gao She, rebelled, implicating the monks. Tan Biao then issued an edict to the relevant departments, ordering them to carefully screen the monks and formulate various regulations. Those who were not strictly disciplined and ascetic were ordered to return to secular life. Although the edict was severe, it was not implemented in the end. (Gengzi) The Wei dynasty changed the era name to Heping (Peace). (24, Renyin) In the sixth year of the Daming era, September, Chen Yan, the Right Secretary, submitted a memorial saying: 'I have heard that the construction of palaces is not for the sake of grandeur, and kneeling is not merely for the sake of reverence, but to manifest the four directions and establish the regulations of the six unions. Therefore, even the various schools of Confucianism, Legalism, the School of Names, and Mohism, are all the same in respecting relatives and honoring superiors. Only Buddhism is particularly different, surpassing etiquette and neglecting superiors and relatives, losing the subtlety of adapting to customs and being deluded by the profound beauty of the ultimate transformation. I have heard that the Buddha cultivated himself with humility and frugality, and regarded loyalty and obedience as the foundation of the Way. He did not dare to despise Bhikkhus, bowing to everyone he met; the Mahasattva Maudgalyayana paid respects to elders. How can one allow the four classes of people to kneel while neglecting their own parents, and kowtow to elderly monks while being disrespectful to the emperor? Therefore, suggestions were made during the Xiankang era and reiterated during the Yuanxing era, but the matters were all succumbed to partiality, and the principles were hindered by superfluous arguments. Now, the emperor's grace washes over all directions like a source, and the world looks up to it as a model; the Nine Immortals present treasures, and the hundred gods offer Ganoderma, but within the capital, there are people who do not regard the emperor as their sovereign, and in the court, there are guests who do not offer salutations. I fear that this is not the way to rectify customs and show the law. We have discussed and believe that monks should show respect when meeting officials, and follow their original customs, so that the court's discipline can be orderly and all parties can be accommodated smoothly.' The emperor approved his suggestion. The Dharma Master Sengyuan heard this and sighed, 'I shaved my head to become a monk, originally to leave home and seek the Way, what does it have to do with emperors?' On the same day, he brushed off his sleeves and returned to the mountains to live in seclusion. (25) In this year, Zhu Lingqi from Wujun returned by ship from Goryeo and was blown by the wind to an island. There was a mountain on the island, so Zhu Lingqi went up the mountain. After walking for more than ten li, he heard the sound of Brahma chanting at noon and knew there was a temple. The temple was made of seven treasures, and he saw several monks, all of whom were stone statues. Zhu Lingqi wanted to return, but someone called him. Zhu Lingqi bowed again and received food. The food tasted fragrant and delicious, unlike anything in the world. Someone said, 'This place is more than 20,000 li away from Jinling.' Zhu Lingqi had seen this cup before.
渡道人否。靈期曰。識之。其人指北壁一囊並瓶錫曰。乃其缽具耳。今取附君並書。又以青竹杖授之曰。見杯渡即付之。令一沙彌送至舶。沙彌命靈期以竹杖置前水中。三日而至石頭淮。遂失竹杖。有須渡來。得缽大笑曰。我不見此缽且四千年矣。以擲雲中。又接之乃去。渡屢示寂。已而復游於世。復至齊諧家。同呂道惠杜天期水丘熙。三大士在焉。諧大驚即再拜。渡曰。年大兇。無忘修福業。法意道人德高。可親之以禳災。俄門楣上一僧呼渡。仰見之即辭去。后不復見。
(二十六 癸卯) 釋僧導。京兆人也。十歲從師所學弘大。為王者之敬。初姚興欽重出入同輦。后帝悅其賢。躬為壽春立光山寺敕開講。首曰。昔王宮託生雙林見滅。自爾已來歲逾千載。淳源永謝澆風不追。給苑丘墟鹿園蕪穢。九十五種。以趣下為升高。三界群生。以火宅為凈土。豈知上聖流涕大上悽惶者哉因即涕泗四眾為之改容。
(二十七 乙巳) 廢帝業改景和(小字法師。孝武長子。不仁不孝。淫虐無度。其嬖臣壽寂之投之。年十七崩光華殿。在位一年)。
(二十八) 魏文成帝末年。疏勒國王遣使送佛袈裟一頂。長二丈餘。帝審是佛衣。應有靈異。置之猛火經日不然。於是駭然心形俱肅信乎(出北史)。
(二十九) 明帝或改太始(字休炳。小字榮期。文帝第十一子。好事鬼神。嚴酷暴虐。壽三十四崩于景福殿。在位七年)。
魏獻文帝弘(文成長子。即位治六年。禪位與太子。自號太上皇。二十三歲崩)。
(丙午) 改永光。
魏改天安。
(丁未) 大教東被四百年矣 ○魏改皇興。
魏是年建永寧寺浮圖。七級高三百餘尺。為天下第一。又鑄釋迦文像。高四十三。尺用赤金十萬斤黃金六百斤。又造三級石浮圖。
(三十) 寶誌大士於是年往來皖山劍水之下。發而徒跣著錦袍。俗呼為志公。面方而瑩徹如鏡。手足皆鳥爪。初金陵東陽民朱氏之婦。上巳日聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。至是顯跡。以剪尺拂子掛杖頭。負之而行。經聚落兒童嘩逐之。或微索酒。或累日不食。嘗遇食鲙者從求之。食者分啖之。而有輕薄心。志即吐水中。皆成活魚。時時題詩。初若不可解。后皆有驗。
(三十一) 邵碩者。本康居國人。大口丑目狀如狂。小兒得侮慢。時時從酒徒入肆酣飲。后為沙門號碩公。與志最善。出入經行不問夜旦。意欲為之則去游益州諸縣。皆以滑稽言事。能發人歡笑。因勸以善。家家喜之。將亡謂沙門法進曰
【現代漢語翻譯】 現代漢語譯本 (二十九) 明帝或改太始（字休炳，小字榮期，文帝第十一子，喜好鬼神，嚴酷暴虐，三十四歲崩于景福殿，在位七年）。
魏獻文帝弘（文成長子，即位六年，禪位與太子，自號太上皇，二十三歲崩）。
(丙午) 改元永光。
魏改元天安。
(丁未) 大教東傳四百年矣。○魏改元皇興。
魏於該年建造永寧寺浮圖（佛塔）。七層高三百餘尺，為天下第一。又鑄造釋迦文像，高四十三尺，用赤金十萬斤，黃金六百斤。又造三級石浮圖。
(三十) 寶誌大士於該年往來於皖山劍水之下。披頭散髮，光著腳，穿著錦袍。世俗稱他為志公。面龐方正，光潔如鏡。手足都像鳥爪。起初，金陵東陽的朱氏之婦，在上巳日聽到鷹巢中有嬰兒啼哭，便爬樹取下，收養為子。七歲時跟隨鐘山大沙門僧儉出家。專心修習禪觀。到這時顯現神蹟。用剪刀、拂塵掛在杖頭，揹著行走。經過村落時，兒童們喧譁追逐他。有時稍微要點酒，有時連續幾天不吃飯。曾經遇到吃魚膾的人，向他們乞討。吃魚膾的人分給他吃，但心懷輕慢。志公便吐到水中，都變成了活魚。時常題寫詩句，起初好像不可理解，後來都應驗了。
(三十一) 邵碩，本是康居國人。大嘴巴，醜陋的眼睛，樣子像個瘋子。小孩子們都敢侮辱戲弄他。時常和酒徒一起到酒店裡痛飲。後來做了沙門，號為碩公。和志公關係最好。出入往來，不分晝夜。想去哪裡就去益州各縣遊玩。都用滑稽的言語來勸導人們，能引人發笑，因此勸人行善，家家戶戶都喜歡他。臨終時對沙門法進說
【English Translation】 English version (29) Emperor Ming might have changed to Tàishǐ (太始) (Zi (字) was Xiūbǐng (休炳), small name was Róngqí (榮期), the eleventh son of Emperor Wen, fond of ghosts and gods, strict and tyrannical, died at the age of thirty-four in Jingfu Palace, reigned for seven years).
Emperor Xianwen of Wei, Hóng (弘) (the eldest son of Wencheng, reigned for six years, abdicated the throne to the crown prince, called himself the Supreme Emperor, died at the age of twenty-three).
(Bǐngwǔ) (丙午) Changed to Yǒngguāng (永光).
Wei changed to Tiān'ān (天安).
(Dīngwèi) (丁未) The Great Teaching has been spread eastward for four hundred years. ○ Wei changed to Huángxīng (皇興).
In this year, Wei built the Yongning Temple Pagoda (永寧寺浮圖). The seven-story pagoda was more than three hundred feet high, the tallest in the world. Also cast a statue of Shakyamuni, forty-three feet high, using one hundred thousand catties of red gold and six hundred catties of gold. Also built a three-story stone pagoda.
(30) Great Master Baozhi (寶誌大士) traveled to and from the Wan Mountain (皖山) and Jian River (劍水) in this year. With disheveled hair and bare feet, he wore a brocade robe. People commonly called him Zhì Gōng (志公). His face was square and as clear as a mirror. His hands and feet were like bird claws. Initially, a woman of the Zhu family in Jinling Dongyang (金陵東陽), on the Shangsi Festival (上巳日), heard a baby crying in an eagle's nest. She climbed the tree to retrieve it and raised it as her son. At the age of seven, he became a monk under the great Shramana (沙門) Sēng Jiǎn (僧儉) of Zhong Mountain (鐘山). He devoted himself to the practice of Chan (禪) meditation. At this time, he manifested miraculous signs. He hung scissors and a whisk on the top of his staff and carried it with him. When passing through villages, children would clamor and chase after him. Sometimes he would ask for a little wine, and sometimes he would not eat for days. Once, he encountered people eating fish sashimi and begged from them. The sashimi eaters shared with him, but with a contemptuous attitude. Zhì (志) then spat into the water, and all turned into live fish. He often wrote poems, which at first seemed incomprehensible, but later all came true.
(31) Shao Shuo (邵碩) was originally from the country of Kangju (康居國). He had a large mouth, ugly eyes, and looked like a madman. Children dared to insult and mock him. He often went to taverns with drinking companions to drink heartily. Later, he became a Shramana (沙門), known as Shuo Gong (碩公). He was very close to Zhì (志). He came and went, day and night. Whenever he wanted to, he would go to various counties in Yizhou (益州) to travel. He always used humorous words to advise people, which could make people laugh. Therefore, he encouraged people to do good, and every household liked him. When he was about to die, he said to the Shramana (沙門) Fǎ Jìn (法進)
愿露骸松下。然兩腳須著屐。進諾之。已而化。舁其尸露之。明日往視失所在。俄有自[郫-卑+((白-日+田)/廾)]縣來者曰。昨日見碩公著一屐行市中曰。為我語進公。小兒見欺。止與我只履。進驚問沙彌。答曰。舁尸時。一履墮。行急不及系也。
(三十二 戊申) 明帝詔僧瑾。為天下僧正。止靈根寺。帝多諱忌。犯者必殺之瑾每匡諫。賴免者甚眾。時京邑諸師立二諦義。有三宗。宗各不同。於是汝南周顒。作三宗論以通其異。然畏譏不敢傳。法師智林者。最有時望。以書抵颙。略曰。切聞三宗論。鉤深索隱。盡眾生之情。廓而通之。盡諸佛之意。使法燈有種勝利無窮。借使國城妻子之施。何以逮此哉。傳者以為公畏譏評故欲中輟。詎可特纏疑障。自發現行乎。颙得書戄然悟。此論遂行於世矣。
(辛亥) 元魏文皇帝宏改延興(獻文長子。生多詳感。五歲受禪。有人君之度。馬太后臨朝稱制。十七始親政。改姓元氏。遷都洛陽。斷胡服番語。在位二十九年。壽三十三崩。葬長陵)。
(三十三) 釋老志曰。有魏孝文者。聖天子也。五歲受禪十歲服冕。太和十八年遷都於洛。二十年改姓元氏。文章百篇。冠絕今古。初登詔誥假手有司。太和以後並自運筆。前後諸帝不能及之。凡下
【現代漢語翻譯】 現代漢語譯本： 希望將遺體暴露在松樹下，但要求兩腳必須穿著鞋子。進公答應了他。不久之後，碩公圓寂。人們抬著他的屍體去暴露。第二天去看，屍體已經不見了。不久，有個從[郫-卑+((白-日+田)/廾)]縣來的人說：『昨天看見碩公穿著一隻鞋子在街市中行走，他說：替我告訴進公，小孩子欺負我，只給我一隻鞋子。』進公驚訝地問沙彌，沙彌回答說：『抬屍體的時候，一隻鞋子掉了，走得急，來不及繫上。』 （三十二 戊申）明帝下詔給僧瑾（人名，被任命為僧官），讓他擔任天下僧正，住在靈根寺。明帝有很多禁忌，觸犯的人一定會被殺。僧瑾每次都匡正勸諫，因此得以倖免的人很多。當時京城一帶的僧人建立了二諦義（佛教教義，指世俗諦和勝義諦），有三個宗派，宗派之間各不相同。於是汝南人周顒（人名），寫了《三宗論》來調和他們的差異，但因為害怕被譏諷，不敢傳播。法師智林（人名），是最有聲望的人，寫信給周顒，信中大略是說：『我聽說《三宗論》，鉤深索隱，窮盡眾生的情感，開闊而通達，窮盡諸佛的意旨，使佛法之燈有種子，勝利無窮。即使是國城妻子這樣的施捨，又怎麼能趕得上這部論著呢？』有人傳說您因為害怕譏諷評論，所以想要中途停止。難道可以自己纏繞在疑惑的障礙中，不讓它顯現於世嗎？周顒得到信后，驚醒而領悟，這部論著於是流傳於世。 （辛亥）元魏文皇帝宏（人名，北魏皇帝）改年號為延興（年號）。（獻文帝長子，出生時有很多祥瑞的感應。五歲時接受禪讓。有君主的風度。馬太后臨朝稱制。十七歲開始親政。改姓元氏。遷都洛陽。禁止穿胡服說胡語。在位二十九年，享年三十三歲去世，葬在長陵）。 （三十三）《釋老志》記載：有魏孝文帝（即元魏文皇帝宏），是聖明天子。五歲接受禪讓，十歲戴上王冠。太和十八年遷都到洛陽，二十年改姓元氏。文章百篇，冠絕古今。剛開始頒佈詔書時，假手于有關官員，太和以後都親自執筆。前後的各位皇帝都不能趕上他。凡是下達的...
【English Translation】 English version: He wished to have his corpse exposed under a pine tree, but requested that both feet must wear shoes. Jin Gong agreed. Soon after, Shuo Gong passed away. People carried his corpse to expose it. The next day, they went to check, but the corpse was gone. Soon, someone from [郫-卑+((白-日+田)/廾)] County came and said: 'Yesterday, I saw Shuo Gong walking in the market wearing only one shoe, and he said: Tell Jin Gong for me, the children are bullying me, only giving me one shoe.' Jin Gong was surprised and asked the novice monk, who replied: 'When carrying the corpse, one shoe fell off, and we were in a hurry and didn't have time to tie it back on.' (32nd year, Wu-Shen) Emperor Ming issued an edict to Seng Jin (personal name, appointed as a monastic official), appointing him as the chief monk of the realm, residing at Linggen Temple. Emperor Ming had many taboos, and those who violated them would be killed. Seng Jin always remonstrated and advised, and many were spared because of him. At that time, the monks in the capital established the doctrine of the Two Truths (Buddhist doctrine, referring to conventional truth and ultimate truth), with three schools, each with different views. Therefore, Zhou Yong (personal name) of Runan wrote the 'Treatise on the Three Schools' to reconcile their differences, but he dared not circulate it for fear of ridicule. The Dharma Master Zhi Lin (personal name), who was the most respected, wrote a letter to Zhou Yong, which roughly said: 'I have heard of the 'Treatise on the Three Schools', which delves deep and explores the hidden, exhausting the emotions of sentient beings, broadening and penetrating, exhausting the intentions of all Buddhas, so that the lamp of Dharma has seeds, and the victory is infinite. Even the giving of a country, city, wife, and children, how can it compare to this treatise?' Some say that you want to stop halfway because you are afraid of ridicule and criticism. How can you entangle yourself in the obstacles of doubt and not let it manifest in the world?' Zhou Yong was awakened and enlightened upon receiving the letter, and this treatise was then circulated in the world. (Xin-Hai year) Emperor Wen of the Yuan Wei Dynasty, Hong (personal name, emperor of the Northern Wei Dynasty), changed the reign title to Yanxing (reign title). (The eldest son of Emperor Xianwen, there were many auspicious omens at his birth. He received the abdication at the age of five. He had the demeanor of a monarch. Empress Dowager Ma ruled as regent. He began to rule in person at the age of seventeen. He changed the surname to Yuan. He moved the capital to Luoyang. He banned wearing Hu clothing and speaking Hu languages. He reigned for twenty-nine years and died at the age of thirty-three, and was buried in Changling). (33rd year) The 'Treatise on Buddhism and Taoism' records: There was Emperor Xiaowen of the Wei Dynasty (i.e., Emperor Wen of the Yuan Wei Dynasty), who was a sage and wise emperor. He received the abdication at the age of five and wore the crown at the age of ten. In the eighteenth year of Taihe, he moved the capital to Luoyang, and in the twentieth year, he changed the surname to Yuan. His hundred articles surpassed the past and present. At the beginning, when issuing edicts, he used the hands of the relevant officials, but after Taihe, he wrote them himself. The emperors before and after him could not match him. All the issued...
七詔大興三寶。帝建鹿野鹿苑二浮圖。巖房禪室無不嚴麗。
(壬子) 改泰豫。四月上殂。太子昱立。十歲。
(癸丑) 后廢帝昱改元徽(字德融。明帝長子。淫虐不道。廢為蒼梧王。壽十五歲。為揚王夫弒之。在位四年)。
(丙辰) 魏改承明。
(丁巳) 順帝準改升明(字仲謨。小字智觀。明帝第三子。蕭道成為司空總軍國事。戊午三月以太傅為相國。又加丸錫。遂禪位於道成在位八年)。
魏改太和。
右宋八主六十年(而禪于齊)。
(三十四 己未) 齊 雷氏曰(高武鬱林海陵明帝東昏及和。齋朝七主二十四年)。
太祖高皇帝道成(姓蕭氏。字紹伯。小字聞將。漢相國何二十四代孫。祖整過江居晉陵。遂為蘭陵人。皇考承之。仕宋為漢中太守。生帝龍顙鐘聲。亦仕宋立功。蒼梧王屢欲害之。遂生猜釁而伐宋為齊王。壽五十四歲。崩臨光殿。在位四年。順帝之禪位也。泣而彈指曰。愿後身世世勿生天王家)。
改建元。
(三十五 庚申) 是年高祖有事于鐘山。因幸沙門僧遠所居。遠床坐辭以老病不能出迎。高祖將詣床下見之。左右以房合狹不容輿蓋。遂駐蹕遣使勞問臥起而去。遠居山凡五十餘年。初猶有食。食不繼澗飲二十
【現代漢語翻譯】 現代漢語譯本： 七詔地區大力弘揚佛法。皇帝建造了鹿野（Mrigadava，佛陀初次說法之地）和鹿苑（Mrigavana，同鹿野）兩座佛塔。巖洞禪房無不莊嚴華麗。
（壬子年）改年號為泰豫。四月，皇上駕崩。太子昱即位，時年十歲。
（癸丑年）后廢帝昱改年號為元徽（字德融，明帝長子，**行為不端。被廢為蒼梧王，享年十五歲，被揚王夫所殺。在位四年）。
（丙辰年）北魏改年號為承明。
（丁巳年）順帝準改年號為升明（字仲謨，小字智觀，明帝第三子。蕭道成擔任司空總管軍國大事。戊午年三月，以太傅身份擔任相國，又加賜丸錫，於是順帝禪位於蕭道成，在位八年）。
北魏改年號為太和。
右，宋朝歷經八位君主，共六十年（之後禪位於齊）。
（三十四，己未年）齊，雷氏記載（高帝、武帝、鬱林王、海陵王、明帝、東昏侯以及和帝，齊朝歷經七位君主，共二十四年）。
太祖高皇帝蕭道成（姓蕭，字紹伯，小字聞將，是漢朝相國蕭何的第二十四代孫。祖父蕭整過江居住在晉陵，於是成為蘭陵人。父親蕭承之，在宋朝為漢中太守，生下蕭道成時有龍的紋理和鐘聲的異象，也曾在宋朝立下功勞。蒼梧王多次想要加害他，於是產生猜忌和嫌隙，進而討伐宋朝，自立為齊王。享年五十四歲，在臨光殿駕崩。順帝禪位時，哭泣著彈指說：『愿我來世生生世世都不要出生在天王家』）。
改年號為建元。
（三十五，庚申年）這年，高祖在鐘山舉行祭祀活動，順便前往沙門僧遠居住的地方。僧遠坐在床上推辭，說自己年老體弱不能出來迎接。高祖將要到床前拜見他，左右侍從說房間狹窄，容不下儀仗，於是停止前進，派遣使者慰問僧遠的起居后離去。僧遠在山中居住了五十多年，起初還有食物，後來食物斷絕，就飲用澗水二十
【English Translation】 English version: In the region of Qi Zhao, Buddhism was vigorously promoted. The emperor built two stupas in Mrigadava (鹿野, the place where the Buddha first preached) and Mrigavana (鹿苑, same as Mrigadava). The rock cave meditation chambers were all solemn and magnificent.
(Renzi Year) The era name was changed to Taiyu. In the fourth month, the emperor passed away. Crown Prince Yu ascended the throne at the age of ten.
(Guichou Year) Emperor Fei Yu changed the era name to Yuanhui (元徽, courtesy name Derong, eldest son of Emperor Ming, **behaved improperly. He was demoted to Prince of Cangwu, and died at the age of fifteen, killed by Yang Wangfu. Reigned for four years).
(Bingchen Year) The Northern Wei changed the era name to Chengming.
(Dingsi Year) Emperor Shun Zhun changed the era name to Shengming (升明, courtesy name Zhongmo, childhood name Zhiguan, third son of Emperor Ming. Xiao Daocheng served as Sikong, overseeing all military and state affairs. In the third month of Wuwu year, he became the Chancellor as Grand Tutor, and was further granted Wanxi. Consequently, Emperor Shun abdicated the throne to Xiao Daocheng, reigning for eight years).
The Northern Wei changed the era name to Taihe.
To the right, the Song dynasty had eight rulers for sixty years (before abdicating to Qi).
(Thirty-fourth, Jiwei Year) Qi, recorded by Lei Shi (Emperor Gao, Emperor Wu, Prince of Yulin, Prince of Hailing, Emperor Ming, Marquis of Donghun, and Emperor He, the Qi dynasty had seven rulers for twenty-four years).
Emperor Gao of the Great Ancestor, Xiao Daocheng (姓蕭, surname Xiao, courtesy name Shaobo, childhood name Wenjiang, was the twenty-fourth generation descendant of Xiao He, the Chancellor of the Han Dynasty. His grandfather, Xiao Zheng, crossed the river and resided in Jinling, thus becoming a native of Lanling. His father, Xiao Chengzhi, served as the Governor of Hanzhong in the Song Dynasty, and when Xiao Daocheng was born, there were omens of dragon patterns and bell sounds. He also made contributions in the Song Dynasty. The Prince of Cangwu repeatedly tried to harm him, leading to suspicion and discord, and subsequently he attacked the Song Dynasty and established himself as the King of Qi. He died at the age of fifty-four in the Limguang Hall. When Emperor Shun abdicated the throne, he wept and snapped his fingers, saying: 'May I never be born into the family of a Heavenly King in any future life').
The era name was changed to Jianyuan.
(Thirty-fifth, Gengshen Year) This year, Emperor Gaozu held sacrificial ceremonies at Zhongshan, and incidentally visited the residence of the Shramana Sengyuan. Sengyuan sat on his bed and declined, saying that he was old and weak and could not come out to greet him. Emperor Gaozu was about to visit him at his bedside, but the attendants said that the room was narrow and could not accommodate the ceremonial guard, so he stopped and sent messengers to inquire about Sengyuan's well-being before leaving. Sengyuan had lived in the mountains for more than fifty years. Initially, he still had food, but later the food ran out, and he drank from the mountain stream for twenty
餘年。天下仰其高行。及終武帝致書沙門法獻曰。承遠上無常。弟子夜中已知。遠去此玄甚得好處。諸佳非一。不復增悲也。一二遲見法師方可敘瑞夢耳。今為作功德。所須可具疏來。
(三十六 癸亥) 武帝頤改永明(字宣遠。高帝長子。性儉約好積儲庫。至八億萬。金銀布帛不可稱計。壽五十四崩延昌殿在位十一年)。
(三十七 三十八 甲子 五二) 敕沙門法獻玄暢。為天下僧主。他日會於帝前。對制稱名而不坐。中興寺僧鐘對帝稱貧道。武帝訝之。以問中書王儉。儉曰。漢魏佛法未盛。傳記無載者。獨宋魏始盛。而沙門多稱貧道而預坐。晉庾冰桓玄皆欲屈之。然竟不可行。今亦稱貧道。帝曰。獻暢二師道行如此猶稱名。朕以稱名乃得宜。可著令以為定式。初獻公慕法猛西遊。自巴蜀出河南。經芮芮國到于闐欲度蔥嶺。會棧道絕不得往。獲佛牙一枝。舍利十有五粒。並經論梵夾而還。暢公精究經律博貫子史百氏之言。初華嚴未有疏。暢首為之。學者得以祖述焉。風詣高簡弘道輔世有功國。家莫年特聽肩輿入殿。時稱黑衣二杰焉。
明教嵩禪師論曰。近古高僧見天子不名。預製書則曰師曰公。鐘山僧遠鑾輿及門而床坐不迎 虎溪惠遠天子臨潯陽而詔不出山。當時待其人尊其德。是故聖人
【現代漢語翻譯】 現代漢語譯本： 餘年（指僧遠去世后的歲月）。天下仰慕他的高尚品行。等到他去世時，武帝給沙門法獻寫信說：『聽說遠公已經無常（去世），弟子我在夜裡就已經知道了。遠公離開這裡，實在是得到了極大的好處，各種美好的境界不止一種。我不再增加悲傷了。過一兩天再見到法師，才可以敘說吉祥的夢境。現在我為他做功德，所需要的物品可以詳細列出來。』
（三十六 癸亥）武帝改年號為永明（字宣遠，高帝的長子，生性節儉，喜歡積蓄，倉庫里的財物達到八億萬，金銀布帛多得不可計數。五十四歲在延昌殿駕崩，在位十一年）。
（三十七 三十八 甲子 五二）下令沙門法獻、玄暢擔任天下僧主。後來在皇帝面前聚會時，他們直呼皇帝的名字而不落座。中興寺的僧人鐘在皇帝面前自稱『貧道』。武帝對此感到驚訝，就去問中書王儉。王儉說：『漢魏時期佛法還不興盛，傳記中沒有記載這些。只有宋魏時期佛法才開始興盛，沙門大多自稱『貧道』並且可以預先落座。晉朝的庾冰、桓玄都想讓他們屈服，但最終沒有成功。現在也自稱『貧道』。』武帝說：『法獻、玄暢二位法師的道行如此高深，尚且直呼我的名字，我認為直呼我的名字才是合適的。可以寫成法令作為固定的規矩。』當初法獻公仰慕法猛西行求法，從巴蜀出發，經過河南，經過芮芮國到達于闐，想要翻越蔥嶺，恰逢棧道斷絕，無法前往。獲得佛牙一枝，舍利十五粒，以及經論梵文典籍而返回。玄暢公精通經律，廣泛通曉諸子百家的言論。當初《華嚴經》還沒有疏解，玄暢首先為它作疏，學者們因此得以遵循。他的風度和造詣高尚簡潔，弘揚佛道，輔佐世事，對國家有功。國家特許他晚年可以乘坐肩輿進入宮殿。當時被稱為『黑衣二杰』。
明教嵩禪師評論說：『近代的得道高僧，見到天子不直呼其名，預先寫好的書信則稱呼天子為『師』或『公』。鐘山僧遠在皇帝的車駕到達門前時，仍然在床上坐著不迎接。虎溪惠遠在天子駕臨潯陽時，下詔也不出山。』當時人們是尊重他們的人品，敬重他們的德行。所以聖人（指天子）也是如此。
【English Translation】 English version: In the years following (Sengyuan's passing). The world admired his noble conduct. Upon his death, Emperor Wu sent a letter to the monk Faxian, saying, 'I have heard that Yuan has passed away. I knew it in the middle of the night. Yuan's departure from here is indeed a great blessing, with various wonderful realms beyond count. I will not add to the sorrow. In a day or two, I will meet with the Dharma master to discuss auspicious dreams. Now I will perform meritorious deeds for him. Please provide a detailed list of the items needed.'
(Year 36, Guihai) Emperor Wu changed the reign title to Yongming (style name Xuanyuan, the eldest son of Emperor Gao, known for his frugality and love of accumulating wealth, with the treasury reaching eight hundred million, and gold, silver, cloth, and silk beyond measure. He died at the age of fifty-four in Yanchang Palace, having reigned for eleven years).
(Years 37, 38, Jiazi, 52) An edict was issued appointing the monks Faxian and Xuanchang as the leaders of the Sangha throughout the realm. Later, during an assembly before the emperor, they addressed the emperor by his personal name without taking a seat. The monk Zhong of Zhongxing Temple referred to himself as 'pindao' (poor monk) before the emperor. Emperor Wu was surprised by this and asked Wang Jian of the Central Secretariat about it. Wang Jian said, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no records of this. Only during the Song and Wei dynasties did Buddhism begin to flourish, and monks mostly referred to themselves as 'pindao' and were allowed to sit in advance. Yu Bing and Huan Xuan of the Jin dynasty both wanted to make them submit, but ultimately failed. Now they also call themselves 'pindao'.' Emperor Wu said, 'The Dharma practice of the two masters, Faxian and Xuanchang, is so profound that they still address me by my personal name. I think addressing me by my personal name is appropriate. This can be written into law as a fixed rule.' Initially, Master Xian admired Fa Meng's journey to the West to seek the Dharma. He departed from Ba and Shu, passed through Henan, passed through the Ruru Kingdom, and arrived at Yu Tian, intending to cross the Congling Mountains. However, he encountered a broken plank road and could not proceed. He obtained a Buddha's tooth, fifteen relics, and Sanskrit scriptures and treatises, and returned. Master Chang was proficient in the Sutras and Vinaya, and widely versed in the words of the various schools of thought. Initially, there was no commentary on the Avatamsaka Sutra. Master Chang was the first to write one, allowing scholars to follow it. His demeanor and attainments were noble and concise, and he promoted the Dharma, assisted the world, and contributed to the country. The state specially allowed him to enter the palace in a shoulder carriage in his later years. At that time, they were known as the 'Two Black-Robed Heroes'.
Zen Master Mingjiao Song commented: 'In recent ancient times, eminent monks did not address the emperor by his personal name when meeting him. In pre-written letters, they would address the emperor as 'Teacher' or 'Duke'. When the imperial carriage of the monk Yuan of Zhongshan arrived at the gate, he remained seated on his bed and did not greet it. When the emperor of Huxi Huiyuan arrived at Xunyang, he issued an edict but did not leave the mountain.' At that time, people respected their character and revered their virtue. Therefore, the sage (referring to the emperor) was also like that.
之道振其徒尚德。儒曰。貴德何如。以其近於道也。後世之慕其高僧者。交卿大夫尚不得預下士之禮。其出其處不若庸人之自得。況如惠遠之見天子乎。僧遠之自若乎。望吾道之興吾人之修。其可得乎。存其教而不須其人。存諸何以益乎。惟此未嘗不涕下也。
(丙寅) 魏始服袞冕乘御輦。
(己巳) 魏祀員丘方澤作孔子祠。
(三十九) 永明七年。帝怒大士寶誌惑眾。收逮建康獄。是日國人咸見大士遊行市井。既而檢校仍在獄中。其夕語吏曰。門外有兩輿食。金缽盛飯。汝可取之。果文惠太子竟陵王送供至。建康令呂文顯以聞。帝悔謝迎至禁中。俄有旨屏除後宮為家人宴。志例與眾暫出。已而猶見行道于顯陽。殿比丘七輩徒其後。帝驚遣吏至。問吏。白志久出在省中及視之身如涂墨焉。帝益神敬之。后在華林園忽重著三頂布帽。亦不知自何而得之。未幾而帝崩。文惠太子豫章王相繼而殂。果如其讖。靈味寺沙門寶亮者。欲以衲帔遺之。未及有言。志忽來牽帔而去。王仲熊問。仕何所至。不答直解杖頭左索與之。仲熊初不曉。後果至尚書左丞焉。建武末。平旦出門。忽褰裳走過曰。門上血腥。及明帝遇害。果以犢車載尸自此門出。舍閹人徐龍駒宅。而帝頸血流被門限。初鬱林多害宗室。高士
【現代漢語翻譯】 現代漢語譯本
之道派的門徒崇尚德行。儒家問道：『貴德如何體現？』答：『因為它接近於道。』後世那些仰慕高僧的人，即使是地位顯赫的卿大夫，也未必能得到普通士人的禮遇。他們的出仕和隱居，還不如普通人那樣自在。更何況像慧遠（東晉高僧）那樣能受到天子的接見呢？又怎能像僧遠（生卒年不詳）那樣悠然自得呢？期望我們的道能夠興盛，我們這些人能夠精進修行，這能實現嗎？只保留它的教義而不重視修行的人，保留這些教義又有什麼用呢？』每每想到這些，我都不禁流下眼淚。 （丙寅年）魏國開始使用袞冕（古代帝王及上公的禮服）乘坐御輦（皇帝乘坐的車子）。 （己巳年）魏國在圓丘（古代帝王祭天的地方）和方澤（古代帝王祭地的地方）祭祀天地，並修建了孔子祠（祭祀孔子的祠廟）。 （三十九）永明七年，皇帝（指南齊皇帝）因為大士寶誌（南北朝時期僧人）迷惑百姓而發怒，將他逮捕並關押在建康（今南京）的監獄裡。當天，都城裡的人都看見大士在**市井（集市）中出現。但檢查監獄時，他仍然在獄中。當晚，寶誌對獄吏說：『門外有兩輛車送食物來，用金缽盛著飯，你可以去取。』果然，文惠太子（南齊皇帝的兒子）和竟陵王（南齊宗室）派人送來食物。建康令呂文顯將此事上報，皇帝后悔並親自迎接寶誌到皇宮中。不久，皇帝下旨清理後宮，只留下家人宴飲。寶誌按照慣例和眾人一起暫時離開，但有人看見他仍然在顯陽殿（宮殿名）前行走，後面跟著七個比丘（出家修行的男子）。皇帝驚恐，派官吏前去檢視。官吏回來稟報說：『我問寶誌，他說自己一直在省中（官署），但去看他時，他的身體卻像塗了墨一樣。』皇帝更加敬畏他。後來，寶誌在華林園（皇家園林）中忽然戴了三頂布帽，也不知道是從哪裡來的。不久，皇帝駕崩。文惠太子和豫章王（南齊宗室）相繼去世，果真應驗了他的預言。靈味寺（寺廟名）的沙門（出家男子）寶亮想要將一件衲帔（僧人的法衣）送給寶誌，還沒來得及說出口，寶誌忽然過來拉著衲帔走了。王仲熊問他：『我將來能做到什麼官？』寶誌沒有回答，只是解下杖頭上的左邊的繩索給他。王仲熊起初不明白，後來果然做到了尚書左丞（官名）。建武末年，天剛亮，寶誌出門，忽然撩起衣裳跑過去，說：『門上有血腥味。』等到明帝（南齊皇帝）遇害，果然用牛車將屍體從此門運出，停放在閹人徐龍駒的宅邸，而皇帝的頸血流到門檻上。當初鬱林王（南齊皇帝）多次殘害宗室，高士
【English Translation】 English version
The followers of the Zhidao (Way of the Truth) school revered virtue. A Confucian scholar asked, 'How is the esteem for virtue manifested?' The answer was, 'Because it is close to the Dao (the Way).' Later generations who admired eminent monks, even high-ranking officials, might not receive the same respect as ordinary scholars. Their entering into officialdom or remaining in seclusion was not as free as ordinary people. How could they be received by the emperor like Huiyuan (a prominent monk of the Eastern Jin Dynasty)? How could they be as carefree as Sengyuan (dates unknown)? Can we expect our Dao to flourish and our people to cultivate diligently? What is the use of preserving its teachings without valuing the people who practice them?' Whenever I think of these things, I cannot help but shed tears. (In the year of Bingyin) The Wei Dynasty began to use the Gunmian (ceremonial robes of ancient emperors and high officials) and ride in the Yulian (imperial carriage). (In the year of Jisi) The Wei Dynasty offered sacrifices to Heaven at the Circular Mound (altar for offering sacrifices to Heaven) and to Earth at the Square Pond (altar for offering sacrifices to Earth), and built a Confucius Temple (temple for worshiping Confucius). (Thirty-ninth year) In the seventh year of Yongming, the emperor (referring to the emperor of the Southern Qi Dynasty) was angered by the Great Master Baozhi (a monk of the Northern and Southern Dynasties) for misleading the people, so he arrested him and imprisoned him in Jiankang (present-day Nanjing). On that day, the people of the capital all saw the Great Master appear in the **marketplaces. But when the prison was inspected, he was still in his cell. That night, Baozhi said to the jailer, 'There are two carts outside the gate bringing food, served in golden bowls. You can go and get them.' Sure enough, Prince Wenhui (son of the Southern Qi emperor) and Prince Jingling (member of the Southern Qi imperial family) sent people to deliver food. The magistrate of Jiankang, Lu Wenxian, reported this matter to the emperor, who regretted his actions and personally welcomed Baozhi into the palace. Soon after, the emperor issued an edict to clear the harem, leaving only family members for the banquet. Baozhi, as usual, temporarily left with the others, but someone saw him still walking in front of the Xianyang Hall (name of a palace hall), followed by seven Bhikkhus (ordained monks). The emperor was alarmed and sent officials to investigate. The officials returned and reported, 'I asked Baozhi, and he said he had been in the province (government office) all along, but when I went to see him, his body was as if smeared with ink.' The emperor became even more reverent of him. Later, Baozhi suddenly wore three cloth hats in the Hualin Garden (imperial garden), and no one knew where they came from. Not long after, the emperor passed away. Prince Wenhui and Prince Yuzhang (member of the Southern Qi imperial family) died one after another, just as his prophecy had foretold. The Shramana (Buddhist monk) Baoliang of Lingwei Temple (name of a temple) wanted to give Baozhi a Kasaya (monk's robe), but before he could say anything, Baozhi suddenly came over and pulled the Kasaya away. Wang Zhongxiong asked him, 'What position will I attain in the future?' Baozhi did not answer, but simply untied the left rope from the top of his staff and gave it to him. Wang Zhongxiong did not understand at first, but later he indeed became the Vice Minister of the Ministry of Personnel (official title). At the end of Jianwu, at dawn, Baozhi went out and suddenly lifted his robe and ran past, saying, 'There is a bloody smell on the gate.' When Emperor Ming (emperor of the Southern Qi Dynasty) was murdered, his body was indeed carried out of this gate in an oxcart and placed in the residence of the eunuch Xu Longju, and the emperor's neck blood flowed onto the threshold. Initially, Emperor Yulin (emperor of the Southern Qi Dynasty) harmed many members of the imperial family, and the noble scholars
江必憂南康王問志。志覆香爐灰示之曰都盡無餘。徐陵兒時父攜之謁志。志拊曰。天上石麒麟也。陵後果顯於世。
沙門曇超者。居錢塘靈苑山。一夕有異人至曰。此邦蒙師留。蒼生之福。然富陽民無故鑿山麓。斷壞群龍之室。龍忿不致雨。今二百日矣。欲法師一往誨龍為蒼生請福。豈有意乎。超曰。此檀越事。吾何能為哉。神曰。弟子力能吐云。不能致雨。超諾之。至赤庭山為龍說法。俄大雨。因止臨溪。縣令聞超在。辦舟迎之。超即日遁還靈苑。
(辛未) 逸士顧歡。隱居不仕。尚黃老。南史云。歡以佛道二家教異學者。互相非毀乃著夷夏論。其略曰。辨是與非宜據聖典。道經云。老子入關之天竺。維衛國王夫人曰凈妙。老子因其晝寢乘日精入凈妙口。後年四月八日剖右腋而生。墮地即行七步。於是佛道興焉。此出玄妙內篇。佛經曰。釋迦成佛有塵沙之數。或為國師道士儒林之宗。出瑞應本起。試論之。曰五帝三皇未聞有佛。國師道士無過老莊。儒林之宗孰出周孔右。孔老非聖誰或當之。然二經所說若合符契。道則佛也。佛則道也。其聖則符。其跡則反。或和光以明近或耀靈以示遠。道濟天下。故無方而不入。智周萬物。故無物而不為。其入不同。其為必異。各成其性。不易其事。是以端委縉紳諸
【現代漢語翻譯】 現代漢語譯本： 江必憂（Jiang Bi You，人名）南康王（Nankang Prince，爵位）詢問關於慧遠（Hui Yuan，人名）的事情。慧遠讓僧人法志（Fa Zhi，人名）回覆，法志拿來香爐灰給他看，說：『都燒盡了，什麼都不剩了。』徐陵（Xu Ling，人名）小時候，他父親帶他去拜見法志。法志撫摸著他說：『這是天上的石麒麟啊。』徐陵後來果然在世上顯達。
沙門曇超（Tan Chao，人名）居住在錢塘（Qiantang，地名）靈苑山（Lingyuan Mountain，地名）。一天晚上，有位奇異的人來拜訪他說：『您留在此地是百姓的福氣。然而富陽（Fuyang，地名）的百姓無緣無故地開鑿山腳，破壞了群龍的住所。龍很憤怒，所以不下雨，已經兩百天了。想請法師您去勸導龍，為百姓祈求降雨，您意下如何？』曇超說：『這是地方官的事情，我怎麼能做呢？』神說：『弟子我能吐云，卻不能降雨。』曇超答應了他。到了赤庭山（Chiting Mountain，地名）為龍說法，不久就下起了大雨。於是曇超停留在臨溪（Linxi，地名）。縣令聽說曇超在這裡，準備了船來迎接他。曇超當天就逃回了靈苑山。
（辛未年）隱士顧歡（Gu Huan，人名），隱居不出來做官，崇尚黃老之學。南史記載，顧歡認為佛道兩家的教義不同，學者們互相誹謗，於是寫了《夷夏論》。其中的大意是：辨別是非應該根據聖人的經典。《道經》說：老子（Laozi，人名）進入關中去了天竺（Tian Zhu，古印度）。維衛國王（Veiwei King，人名）的夫人名叫凈妙（Jingmiao，人名）。老子在她白天睡覺的時候，乘坐日精進入凈妙的口中。後來在四月八日從右腋下生出來。落地就走了七步。於是佛教興盛起來。這出自《玄妙內篇》。《佛經》說：釋迦牟尼（Sakyamuni，人名）成佛有無數。有時作為國師、道士、儒林的宗師。出自《瑞應本起》。試著討論一下。五帝三皇（Five Emperors and Three Sovereigns，中國古代帝王）的時候，沒有聽說過有佛。國師道士沒有超過老莊（Lao Zhuang，老子和莊子）。儒林的宗師，誰能超過周公（Duke Zhou，人名）和孔子（Confucius，人名）呢？孔子和老子如果不是聖人，誰能當呢？然而兩部經書所說的，好像符合一樣。道就是佛，佛就是道。他們的聖性是相符的，他們的事蹟是相反的。有的和光同塵，爲了使人容易接近；有的顯示神靈，爲了昭示遙遠。道教化天下，所以無處不入。智慧周遍萬物，所以無所不為。他們進入的方式不同，他們所做的事情必然不同。各自成就自己的本性，不改變自己的事情。因此，穿著官服的士大夫們……
【English Translation】 English version: Jiang Bi You (Jiang Bi You, a personal name), the Prince of Nankang (Nankang Prince, a noble title), inquired about Hui Yuan (Hui Yuan, a personal name). Hui Yuan instructed the monk Fa Zhi (Fa Zhi, a personal name) to respond. Fa Zhi brought incense ash to show him, saying, 'It's all burned away, nothing remains.' When Xu Ling (Xu Ling, a personal name) was a child, his father took him to visit Fa Zhi. Fa Zhi stroked him and said, 'This is a stone Qilin (mythical creature) from heaven!' Xu Ling later became prominent in the world.
The Shramana Tan Chao (Tan Chao, a personal name) resided on Lingyuan Mountain (Lingyuan Mountain, a place name) in Qiantang (Qiantang, a place name). One night, a strange person visited him and said, 'Your presence here is a blessing for the people. However, the people of Fuyang (Fuyang, a place name) have been digging at the foot of the mountain for no reason, destroying the dwellings of the dragons. The dragons are angry and have not brought rain for two hundred days. I would like to ask the Dharma Master to persuade the dragons and pray for rain for the people. What do you think?' Tan Chao said, 'This is the affair of the local officials, what can I do?' The spirit said, 'Your disciple can吐云 (tu yun, emit clouds), but cannot bring rain.' Tan Chao agreed. He went to Chiting Mountain (Chiting Mountain, a place name) to preach to the dragons, and soon it rained heavily. So Tan Chao stayed at Linxi (Linxi, a place name). The county magistrate heard that Tan Chao was there and prepared a boat to welcome him. Tan Chao fled back to Lingyuan Mountain that very day.
In the year Xinwei, the recluse Gu Huan (Gu Huan, a personal name) lived in seclusion and did not serve as an official, favoring the teachings of Huang-Lao (Huang-Lao, philosophical school). The History of the Southern Dynasties records that Gu Huan, believing that the doctrines of Buddhism and Taoism differed and that scholars slandered each other, wrote 'On the Barbarians and the Chinese.' The gist of it was: To distinguish right from wrong, one should rely on the classics of the sages. The Taoist scriptures say: Laozi (Laozi, a personal name) entered the Guanzhong (Guanzhong, a place name) and went to Tianzhu (Tian Zhu, ancient India). The wife of King Veiwei (Veiwei King, a personal name) was named Jingmiao (Jingmiao, a personal name). Laozi, while she was sleeping during the day, rode the essence of the sun and entered Jingmiao's mouth. Later, on the eighth day of the fourth month, he was born from her right armpit. As soon as he landed, he walked seven steps. Thus, Buddhism flourished. This comes from the 'Esoteric Chapters of Profound Mystery.' The Buddhist scriptures say: Sakyamuni (Sakyamuni, a personal name) became a Buddha countless times. Sometimes he is a national teacher, a Taoist priest, or the founder of a Confucian school. This comes from the 'Original Account of Auspicious Omens.' Let's try to discuss it. During the time of the Five Emperors and Three Sovereigns (Five Emperors and Three Sovereigns, ancient Chinese rulers), there was no mention of a Buddha. The national teachers and Taoist priests did not surpass Lao Zhuang (Lao Zhuang, Laozi and Zhuangzi). Who among the founders of Confucianism could surpass the Duke of Zhou (Duke Zhou, a personal name) and Confucius (Confucius, a personal name)? If Confucius and Laozi are not sages, who could be? However, what the two scriptures say seems to agree. Tao is Buddha, and Buddha is Tao. Their sacred nature is the same, but their deeds are opposite. Some harmonize with the world to be approachable; others display divine power to show remoteness. Tao transforms the world, so it enters everywhere. Wisdom pervades all things, so there is nothing it does not do. Their ways of entering are different, and what they do must be different. Each fulfills its own nature and does not change its affairs. Therefore, the officials in court attire...
華之容。剪髮曠衣群戎之服。全形守禮繼善之風。毀貌易形絕惡之學。豈伊同人爰及異物。無盡世界聖人代興。或昭五典。或布三乘。在鳥而鳥鳴。在獸而獸吼。教華而華言。化夷而夷語。雖舟車均于致遠。而有川陸之節。佛道齊乎達化。而有夷夏之別。若謂其致既均其法可換者。是車可涉川而舟可行陸乎。屢見刻有。沙門守株道士互爭。小大交相彈射。或域道以為兩。或混俗以為一。是牽異以為同。破同以為異。則乖爭之由淆亂之本也。尋夫聖道雖同而法有左右。始乎無端。終乎無末。泥洹仙化各是一術。佛號正真。道稱正一。一歸無死。真會無生。在名則返。在實則合。但無生之教賒。無死之化切。切法可以進謙弱。賒法可以退夸強。佛教文而博。道教質而精。精非粗人可信。博非精人所能。佛言華而引。道言實而抑。抑則明者獨進。引則昧者競前。佛經繁而顯。道經簡而幽。幽則妙門難見。顯則正路易遵。此二法之辨也。聖匠無方。方圓有體。器既殊用。教亦異施。佛是破惡之方。道是興善之術。興善則自然為高。破惡則勇猛為貴。佛跡光大宜以化物。道跡密微宜用為己。優劣之分大略在茲。歡雖同二法而意黨道教。
(四十二) 司徒袁粲托為沙門通公駁之。略曰。白日停光恒星隱照。誕降之應事在老
【現代漢語翻譯】 現代漢語譯本：
華麗的容貌，剃去頭髮，穿著邊遠民族的服裝，保全形體，遵守禮儀，繼承善良的風俗，毀壞容貌，改變形體，斷絕邪惡的學說。豈止是同族之人，乃至不同的物類。無盡的世界裡，聖人相繼出現，有的彰顯五常倫理，有的宣揚三乘佛法。在鳥類中就發出鳥鳴，在獸類中就發出獸吼，教化漢人就說漢語，教化邊遠民族就說邊遠民族的語言。雖然車和船都能到達遠方，但有水路和陸路的區別。佛道都能達到教化的目的，但有漢人和邊遠民族的區別。如果說它們的目的既然相同，方法就可以互換，這就像車可以在水上行駛，船可以在陸地上行走嗎？
屢次見到刻薄之人，和尚（沙門，指佛教出家修行者）抱著樹樁等待兔子，道士互相爭鬥，見識淺薄和博學的人互相攻擊。有的人認為道教和佛教是兩種不同的道路，有的人把世俗和修行混為一談。這是牽強附會地把不同看作相同，又把相同的事物拆解為不同，這是產生矛盾爭端的根源，是淆亂視聽的根本原因。
探尋聖人的道理，雖然目標相同，但方法有左右之分，開始於無始，終結于無終。泥洹（涅槃，佛教用語，指解脫生死輪迴的境界）和仙化（道教用語，指修成神仙）各自是一種法術。佛號稱正真，道稱正一。一歸於無死，真會於無生。在名稱上是相反的，在實質上是統一的。只是無生的教義比較深遠，無死的教化比較切近。切近的教法可以使人謙虛柔弱，深遠的教法可以使人退卻誇張強橫。佛教的教義華麗而博大，道教的教義質樸而精煉。精煉的道理不是粗俗的人可以相信的，博大的道理不是精通的人所能理解的。佛的言語華美而引導人，道的言語實在而抑制人。抑制則聰明的人獨自前進，引導則愚昧的人爭先恐後。佛經繁多而顯明，道經簡略而幽深。幽深則妙門難以見到，顯明則正路容易遵循。這是佛教和道教的區別。
聖人的技藝沒有固定的模式，方和圓各有其形體。器物既然有不同的用途，教義也有不同的施行。佛是破除邪惡的方法，道是興起善良的法術。興起善良則自然而然地以高尚為目標，破除邪惡則以勇猛為可貴。佛的足跡光明廣大，適宜用來教化眾生，道的足跡隱秘細微，適宜用來修養自身。優劣的區別大概就在這裡。歡雖然贊同兩種教法，但內心偏向道教。
(四十二) 司徒袁粲假託沙門通公的名義反駁他，大略是說，白天的太陽停止發光，恒星隱藏光芒，佛陀降生的應驗之事記載在《老子》中。
【English Translation】 English version:
A splendid appearance, shaving the head and wearing the clothes of the frontier peoples, preserving the form, observing the rites, continuing the customs of goodness, destroying the appearance, changing the form, cutting off the learning of evil. Not only among people of the same kind, but even among different kinds of beings. In the endless world, sages arise in succession, some proclaiming the five constant virtues, others spreading the Three Vehicles of Buddhism. In birds, they utter bird sounds; in beasts, they utter beast roars; teaching the Chinese, they speak Chinese; transforming the barbarians, they speak the languages of the barbarians. Although carriages and boats can both reach far places, there are distinctions between waterways and land routes. Although the Buddhist and Daoist paths both achieve the goal of transformation, there are distinctions between the Chinese and the barbarians. If one were to say that since their goals are the same, their methods can be interchanged, is that like saying that carriages can travel on water and boats can travel on land?
I have often seen mean-spirited people, monks (Shamen, referring to Buddhist monks) waiting by a tree stump for a rabbit, and Daoists fighting with each other, the shallow and the learned attacking each other. Some consider Daoism and Buddhism to be two different paths, while others confuse the secular and the spiritual. This is forcibly treating differences as similarities, and breaking down similarities into differences. This is the source of contradictions and disputes, the root of confusion.
Exploring the path of the sages, although the goals are the same, the methods have left and right distinctions, beginning without beginning and ending without end. Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) and becoming an immortal (Daoist term, referring to becoming a celestial being) are each a kind of technique. The Buddha is called 'Perfect Truth,' and the Dao is called 'Perfect Unity.' Unity returns to no death, and Truth meets with no birth. In name, they are opposite; in substance, they are united. It is just that the teaching of no birth is more profound, and the teaching of no death is more immediate. The immediate teaching can make people humble and gentle, and the profound teaching can make people retreat from boasting and arrogance. The teachings of Buddhism are ornate and broad, while the teachings of Daoism are simple and refined. The refined principles cannot be believed by vulgar people, and the broad principles cannot be understood by those who are only proficient. The words of the Buddha are beautiful and guiding, while the words of the Dao are real and restraining. Restraint allows the wise to advance alone, while guidance causes the ignorant to rush forward. The Buddhist scriptures are numerous and clear, while the Daoist scriptures are simple and profound. Profundity makes the wonderful gate difficult to see, while clarity makes the right path easy to follow. This is the distinction between Buddhism and Daoism.
The skills of the sages have no fixed pattern, and the square and the circle each have their own form. Since utensils have different uses, teachings also have different applications. The Buddha is the method of breaking evil, and the Dao is the technique of promoting good. Promoting good naturally aims at the noble, and breaking evil values courage. The footprints of the Buddha are bright and vast, suitable for transforming beings, and the footprints of the Dao are secret and subtle, suitable for cultivating oneself. The distinction between superior and inferior lies roughly here. Huan agrees with both teachings, but inwardly favors Daoism.
(42) The Minister of Personnel, Yuan Can, under the guise of the Shamen Tong Gong, refuted him, roughly saying, 'The sun stops shining in the daytime, and the stars hide their light. The event of the Buddha's birth is recorded in the Laozi.'
先。固非入關方昭斯瑞。又西域之記佛經之說。俗以膝行為禮。不慕蹲坐為恭。道以三繞為虔。不尚踞傲為肅。豈專戎土爰及茲方。襄童謁帝膝行而前。趙王見週三環而上。今佛法乘化或因或革。清信之士容衣不改。息心之人服貌必變。變本從道不遵彼俗。俗風自殊無患其亂。孔老釋迦其人或同。觀其設教其道必異。孔老教俗為本。釋氏出世為宗。發軫既殊。其歸亦異。又仙化以變形為尚。泥洹以陶神為先。變形者白首為緇。而未能無死。陶神者使塵惑日損。而湛然常住。泥洹之道無死之地。陶神若此。何謂其同。時何常侍鎮之。睹顧歡和同二教大不平之。以書抵歡。劇言道教不足以擬釋氏。歡答其書固自封執。鎮之重與之書。猥辱返釋究詳淵況。既和光道佛而涇渭釋李。觸類長之爰至棋弈。然敷佛彌過精旨愈昧。所謂馳走滅跡跳動息影。焉可免乎。輒復略諸近要以標大歸。夫太極剖判兩儀妄立。五陰合興形識謬彰。識以流染因結。形以愛滯緣生。三皇之前民多顓愚。專愚則巢居穴處飲血茹毛。君臣父子自相胡越。猶如禽獸。又比童蒙。道教所不入。仁義所未移。及其沈欲淪波。觸涯思濟。思濟則祈善。祈善則聖應。夫聖者何耶。感物而遂通者也。夫通不自通感不自感。常在此通每自彼。自彼而言懸鏡高堂。自此而言
【現代漢語翻譯】 現代漢語譯本： 先前，並非到了入關（指進入中原地區）才彰顯這種祥瑞。而且西域的記載和佛經的說法，當地風俗以膝行為禮節，不羨慕蹲坐為恭敬；以繞佛三匝為虔誠，不崇尚傲慢踞坐為肅敬。難道只是戎狄之地這樣，才影響到這裡嗎？過去襄童謁見皇帝時，也是膝行而前；趙王拜見周天子時，也是繞殿三圈而上。現在佛法隨著時勢變化，有的沿用舊俗，有的進行變革。信佛的居士可以容許衣著不變，但修心的人，服飾容貌必定改變。改變根本在於遵循佛道，而不是遵從世俗。世俗風氣自然不同，不必擔心會擾亂佛法。孔子、老子和釋迦牟尼，其人或許相似，但觀察他們所設立的教義，其道必定不同。孔子和老子以教化世俗為根本，釋迦牟尼以超脫世俗為宗旨。出發點既然不同，其歸宿也不同。 而且仙道追求改變形體為上，涅槃以凈化精神為先。改變形體的人，即使白髮變黑，最終也不能避免死亡；凈化精神的人，使塵世的迷惑日益減少，而達到清凈常住的境界。涅槃之道是無死之地，凈化精神達到如此境界，怎麼能說他們相同呢？ 當時何常侍鎮之，看到顧歡調和儒道佛三教，非常不以為然，便寫信給顧歡，極力說明道教不足以與佛教相比。顧歡回信固執己見。鎮之再次寫信給他，謙遜地請教，詳細探討佛道的淵源和狀況，既然要調和佛道，卻又涇渭分明地區分佛和李（老子），觸類旁及，甚至談到棋藝。然而越是闡述佛法，越是偏離精髓，越發顯得晦澀不明。所謂『馳走滅跡，跳動息影』，又怎麼能免於這些呢？於是我再次簡要地概括一些切近重要的內容，以標明大的歸宿。太極剖判，兩儀虛妄地建立，五陰和合而生，形體和意識錯誤地顯現。意識因為流轉染著而相互結合，形體因為愛戀執著而產生。三皇之前，百姓大多愚昧無知，愚昧無知就只能巢居穴處，飲血茹毛，君臣父子之間互相疏遠，如同禽獸一般，又像童蒙一樣。道教無法進入他們的生活，仁義也無法改變他們的行為。等到他們沉溺於慾望的波濤之中，觸碰到岸邊才想到要解脫。想要解脫就會祈求善報，祈求善報就會得到聖人的迴應。那麼，聖人是什麼呢？就是能感應事物而通達真理的人。通達不是自己通達，感應也不是自己感應，真理常在此處，而感應來自彼處。從彼處來說，如同懸掛的明鏡高堂，從此處來說，
【English Translation】 English version: Previously, it wasn't only after entering the Guanzhong region (referring to entering the Central Plains) that this auspiciousness was revealed. Moreover, according to the records of the Western Regions and the teachings of Buddhist scriptures, the local custom is to use kneeling as a form of etiquette, not admiring squatting as respect; to circumambulate the Buddha three times as piety, not advocating arrogant sitting as solemnity. Is it only because the Rong and Di (ancient tribes) are like this that it has influenced this place? In the past, when Xiang Tuong met the emperor, he also knelt forward; when the King of Zhao met the Zhou emperor, he also circled the palace three times. Now, as Buddhism changes with the times, some customs are followed, and some are reformed. Believers can allow their clothing to remain unchanged, but those who cultivate their minds must change their attire and appearance. The fundamental change lies in following the Buddhist path, not conforming to worldly customs. Worldly customs are naturally different, so there is no need to worry about them disrupting Buddhism. Moreover, Taoism values transforming the physical body as supreme, while Nirvana prioritizes purifying the spirit. Those who transform their physical bodies, even if their white hair turns black, cannot ultimately avoid death; those who purify their spirits reduce worldly delusions day by day, and attain a state of pure and constant abiding. The path of Nirvana is a place of no death, and purifying the spirit reaches such a state, how can it be said that they are the same? At that time, He Changshi Zhenzhi, seeing Gu Huan harmonizing Confucianism, Taoism, and Buddhism, strongly disagreed, so he wrote a letter to Gu Huan, strongly stating that Taoism was not comparable to Buddhism. Gu Huan replied with stubborn opinions. Zhenzhi wrote to him again, humbly asking for advice, and discussing in detail the origins and conditions of Buddhism and Taoism. Since he wanted to harmonize Buddhism and Taoism, he clearly distinguished between Buddha and Li (Laozi), extending the discussion to even chess. However, the more he explained Buddhism, the more he deviated from the essence, and the more obscure it became. The so-called 'running and erasing traces, jumping and hiding shadows,' how can one avoid these? Therefore, I will briefly summarize some important and relevant content again to indicate the great destination. When Taiji (the supreme ultimate) was split, the two forms (yin and yang) were falsely established, the five skandhas (aggregates) combined and arose, and the physical body and consciousness falsely appeared. Consciousness combines because of flowing and attachment, and the physical body arises because of love and attachment. Before the Three Sovereigns, most people were ignorant and ignorant, so they could only live in nests and caves, drink blood and eat hair, and rulers and subjects, fathers and sons were estranged from each other, like birds and beasts, and like ignorant children. Taoism could not enter their lives, and benevolence and righteousness could not change their behavior. When they were drowning in the waves of desire, they thought of liberation only when they touched the shore. If you want to be liberated, you will pray for good rewards, and if you pray for good rewards, you will receive the response of the saints. So, what is a saint? It is someone who can sense things and understand the truth. Understanding is not understanding by oneself, and sensing is not sensing by oneself. Truth is always here, and sensing comes from there. From there, it is like a hanging mirror in a high hall, from here,
萬像斯歸。故知天竺者居娑婆之正域。處淳善之嘉會。故能感通於至聖。中土于大千。聖應既彼聲被則此。睹日月之明。何假離朱之察。聞雷霆之音。奚事子野之聽。故卑高殊物不嫌同道。左右兩儀無害天均。無害天均則云行法教。不嫌同道則雨施夷夏。夫道者一也。形者二也。道者真也。形者俗也。真既猶一。俗亦猶二。盡二得一。宜一其法。滅俗歸真。必其違俗。是以如來制軌玄劫同風。假令孔老是佛。則為韜光潛導。匡救褊心立仁樹義將近順情。是以全形守祀恩接六親。攝生養性自我外物乃為盡善。不為盡美。蓋是有涯之制。未鞭其後也。何得擬道菩提比聖牟尼哉。且佛教敷明要而能博。要而能博則精疏兩級。精疏兩級則剛柔一致。是以清津幽暢誠視易。準夫以視為員者易。以手為員者難。將不捨其所難從其所易耶。道家經籍簡陋多生穿鑿。至如靈寶妙真采撮法華。制用尤拙。如上清黃庭。所尚服食。咀石餐霞。非徒法不可效。道亦難同。其中可長唯在五千之文。全無為用。全無為。用未能違有。違有為懷。靈芝何養。佛家三乘所引九流均接。九流均接則動靜斯得。禪通之理是三中之一耳。非其極也。禪經微妙境相精深。以此締真尚未能至。今云道在無為得一而已。無為得一是則棄契千載。棄契千載不俟高唱。
夫明宗引會導達風流者。若當廢學精思不亦怠哉。豈道教之筌耶。敬尋所辨。非徒不解佛。亦不解道也。反亂一首。聊酬啟齒。
亂曰。運往兮韜韜明。玄聖兮幽幽翳。長夜兮悠悠。眾星兮晰晰。太暉灼兮升曜。列宿奄兮消蔽。夫輪桷兮殊材。歸敷繩兮一制。茍專迷兮不悟。增上驚兮遠逝。卞和慟兮荊側。豈偏尤兮楚厲。良箏蔑兮诐若。焉相責兮智慧。時復有朱常侍昭之。因何鎮之書。乃作難夷夏論。而朱廣之作咨夷夏論。並章分句解。以破顧歡之蔽于淺也。汝南周顒高僧惠通。並著駁夷夏論。歡之作遂不勝其謬矣。復有法師紹正者。著二教論其略曰。佛明其宗道全其生。守生者蔽。明宗者通。今道名長生不死。名補天曹。大乖老莊立言之旨。
(四十三) 齊文惠太子及竟陵王子良。並酷好佛。竟陵著凈住子四部二十卷。闡揚佛教。有吳興道士孟景翼者。頗有時譽。太子召入玄圃。眾僧大會。子良使景翼禮佛。景翼弗禮。子良送十地經與之。景翼造正一論。略曰。佛以一音演說法。老子抱一以為天下式。一之為妙。空玄絕於有境。神化贍于無窮。為萬物而無為。處一數而無數。莫之名。而強號為一。在佛為實相。在道為玄牝。道之大象。即佛之法身。以不守之守守法身。以不執之執執大象。但物有八萬
【現代漢語翻譯】 現代漢語譯本：那些精通佛學，能夠引導人們理解佛法真諦的人，如果放棄學習和深入思考，那不是太懈怠了嗎？這難道是通往真理的途徑嗎？我仔細研究了你的辯論，發現你不僅不理解佛法，也不理解道家思想。我寫下這首反駁的詩，算是對你的迴應。
詩曰：時運流逝啊，光明隱沒；玄妙的聖人啊，幽深難見。漫漫長夜啊，多麼悠長；點點星光啊，多麼閃爍。太陽的光輝啊，冉冉升起；眾多的星辰啊，漸漸消逝。車輪的輻條啊，材質各異；歸於同一根繩索的約束。如果一味執迷啊，不能醒悟；只會增加恐懼啊，遠離真理。卞和在楚國哭泣啊，因為玉石被埋沒；難道是楚厲王的過錯嗎？劣質的古箏啊，聲音不正；怎麼能責怪智慧的缺失呢？
當時又有朱常侍昭之，因為何鎮的書，寫了《難夷夏論》。朱廣之也寫了《咨夷夏論》，並逐章逐句地解釋，以駁斥顧歡的淺薄之見。汝南的周顒和高僧惠通，都寫了駁斥《夷夏論》的文章，顧歡的觀點因此站不住腳。又有法師紹正，寫了《二教論》，大意是：佛闡明其根本宗旨，道保全其生命。執著于保全生命的人會被矇蔽，明白根本宗旨的人才能通達。現在道教講長生不死，講彌補天上的空缺，這大大違背了老子和莊子立言的宗旨。
（四十三）齊文惠太子和竟陵王子蕭子良，都非常喜歡佛教。蕭子良寫了《凈住子》四部二十卷，闡揚佛教。吳興的道士孟景翼，頗有名氣。太子召他進入玄圃，當時眾僧雲集。蕭子良讓孟景翼禮佛，孟景翼不肯。蕭子良送給他《十地經》。孟景翼寫了《正一論》，大意是：佛用一種聲音演說佛法，老子抱守『一』作為天下的法則。『一』的玄妙之處，在於空虛玄妙，超越了有形的境界，神妙的變化，足以滿足無窮的需求。為萬物而無所作為，處於一個數字之中卻又包含無數。無法用語言來描述它，只能勉強稱之為『一』。在佛家，它被稱為實相；在道家，它被稱為玄牝。道的偉大形象，就是佛的法身。用不執著的執著來守護法身，用不固守的固守來執持大象。只不過萬物有八萬四千種差別罷了。
【English Translation】 English version: Those who are proficient in Buddhism and can guide people to understand the true meaning of the Dharma, wouldn't it be too lazy if they abandoned learning and deep thinking? Is this the path to truth? I have carefully studied your debate and found that you not only do not understand Buddhism, but also do not understand Taoist thought. I wrote this rebuttal poem as a response to you.
Poem: As time flows, the light fades; the mysterious sage is deep and difficult to see. The long night is so long; the stars are so bright. The sun's radiance rises; the numerous stars gradually disappear. The spokes of the wheel are of different materials; they are bound by the same rope. If one is blindly obsessed and cannot awaken, it will only increase fear and distance from the truth. Bian He cried in the state of Chu because the jade was buried; is it the fault of King Li of Chu? Inferior zithers have impure sounds; how can one blame the lack of wisdom?
At that time, Zhu Changshi Zhao Zhi, because of He Zhen's book, wrote 'A Discussion on the Difficulty of Distinguishing Between the Barbarians and the Chinese'. Zhu Guangzhi also wrote 'Consulting on the Differences Between the Barbarians and the Chinese', and explained it chapter by chapter, in order to refute Gu Huan's superficial views. Zhou Yong of Runan and the eminent monk Hui Tong both wrote articles refuting 'A Discussion on the Differences Between the Barbarians and the Chinese', so Gu Huan's views could not stand. Furthermore, the Dharma master Shao Zheng wrote 'A Discussion on the Two Teachings', the gist of which is: Buddhism clarifies its fundamental purpose, and Taoism preserves its life. Those who are attached to preserving life will be blinded, and those who understand the fundamental purpose can be enlightened. Now Taoism talks about immortality and repairing the deficiencies of the heavens, which greatly violates the principles established by Lao Tzu and Zhuang Tzu.
(43) Prince Wenhui of Qi and Prince Ziliang of Jingling were both very fond of Buddhism. Xiao Ziliang wrote 'Jingzhuzi' in four parts and twenty volumes, expounding Buddhism. Meng Jingyi, a Taoist priest from Wuxing, was quite famous. The prince summoned him to Xuanpu, where many monks gathered. Xiao Ziliang asked Meng Jingyi to worship the Buddha, but Meng Jingyi refused. Xiao Ziliang sent him the 'Ten Stages Sutra'. Meng Jingyi wrote 'A Treatise on the One True', the gist of which is: The Buddha expounds the Dharma with one voice, and Lao Tzu holds to 'one' as the law of the world. The mystery of 'one' lies in its emptiness and mystery, surpassing the realm of form, and its miraculous changes are sufficient to satisfy infinite needs. It acts for all things without acting, and exists in one number but contains countless numbers. It cannot be described in words, but can only be reluctantly called 'one'. In Buddhism, it is called 'Reality'; in Taoism, it is called 'Mysterious Female'. The great image of the Tao is the Dharmakaya of the Buddha. Guard the Dharmakaya with non-attachment, and hold the great image with non-adherence. It's just that all things have eighty-four thousand differences.
四千行。說有八萬四千法。法乃至於無數。行亦達于無央。等級隨緣須道歸一。歸一即迴向。向正即無邪。邪觀既遣億善日新。三五四六隨用而施。獨立不改絕學無憂。曠劫諸聖共遵斯一。老釋未始於常分。迷者分之而未合。億善遍修。遍修成聖。雖十號千稱。終不能盡。終不能盡。豈思議哉。
(四十四) 司徒中郎張融作門律云。道之與佛逗極無二。吾見道士與道人戰儒墨。道人與道士辨是非。昔有鴻飛天。首積遠難亮。越人以為鳧。楚人以為乙。人自楚越鴻常一耳。以示汝南周顒。颙難之曰。虛無法性其寂雖同。位寂之方其旨則別。論所謂逗極無二。為逗極于虛無。為無二於法性耶。足下所宗本一物而為鴻乙耳。驅馳佛道無免二未。未知高鑒緣何識本。輕而宗之。其有旨乎(已上出南史)。
論曰。自漢西域傳范曄論釋氏大概。陳壽三國誌則置而勿言。唐太宗晉書則班班紀著沙門神異之跡。未始輒有一言訾佛。況佛化自晉抵南北朝始大振于天下。賢哉魏收李延壽之作。當世帝王公卿從事吾佛者。未嘗諱之而不書。書之亦未嘗以人事議佛也。及顧歡傳則假乎當時群公。評議二教而罪歡曰。歡雖同二法。而意黨道教。嗚呼可謂良史矣。陋哉歡翼之論。猶昔人寶燕石者。渠信有真玉哉。
(四十五
【現代漢語翻譯】 現代漢語譯本： 四千種修行方法。說有八萬四千種法門（dharma，佛法的組成部分）。法門乃至有無數種。修行也達到無量。等級隨著因緣而變化，但最終都要回歸於一。迴歸於一就是迴向（dedication of merit）。迴向正了就沒有邪念。邪見既然消除了，億萬善行就會日日更新。三五四六這些數字，隨著需要而施用。獨立不改變，斷絕了世俗的學問就沒有憂慮。漫長的時間裡，諸位聖人都共同遵循這一個真理。老子和釋迦牟尼佛（釋迦牟尼，Sakyamuni Buddha）從未有過固定的區分。迷惑的人區分他們卻不能融合。億萬善行普遍修習，普遍修習就能成聖。即使有十種稱號，千種稱讚，最終也不能完全表達。最終不能完全表達，這難道可以用思議來衡量嗎？
(四十四) 司徒中郎張融寫了門律說：『道（Tao，道家）和佛（Buddha，佛教）到達極致是沒有區別的。我看到道士和道人爭論儒家和墨家，道人和道士辨別是非。』過去有鴻雁飛上天空，頭部積累了很遠的路程難以辨認。越國人認為是野鴨，楚國人認為是燕子。人們自己區分楚國和越國，鴻雁本來就是一隻。把這個道理告訴汝南周顒。周顒反駁說：『虛無的法性，它們的寂靜雖然相同，但是安立寂靜的方法，它們的宗旨就不同。』你所說的『到達極致沒有區別』，是到達極致于虛無，還是沒有區別於法性呢？你所宗奉的本來是一物，卻認為是鴻雁和燕子。驅使佛道，無法避免二者的不同。不知道您的高明見解是根據什麼來認識根本，輕率地宗奉它，這有什麼意義呢？（以上出自《南史》）
論曰：從《漢書·西域傳》中范曄的評論來看，他只是概括地介紹了佛教。陳壽的《三國誌》則對此隻字未提。唐太宗的《晉書》卻詳細記載了沙門（sramana，出家修行者）的神異事蹟，但從未說過一句詆譭佛教的話。況且佛教的傳播從晉朝到南北朝才開始在天下大為興盛。魏收和李延壽的著作真是賢明啊！當世的帝王公卿從事佛教事業，他們從未隱瞞而不記載，記載時也從未用人事的角度來議論佛教。等到《顧歡傳》時，就假借當時群公的口吻，評議儒道佛三教，並指責顧歡說：『顧歡雖然同時研究儒道佛二法，但他的心卻偏向道教。』唉！這真是可以稱得上是良史啊！顧歡和桓玄的言論真是淺陋啊！就像過去那些把燕石當寶貝的人一樣，他們哪裡相信有真正的玉石呢？
(四十五)
【English Translation】 English version: Four thousand practices. It is said there are eighty-four thousand dharmas (dharma, components of the Buddha's teachings). Dharmas are even countless. Practices also reach the immeasurable. Levels change with conditions, but ultimately must return to the One. Returning to the One is dedication of merit. When dedication is correct, there is no evil. Once wrong views are eliminated, billions of good deeds will be renewed daily. The numbers three, five, four, six, are applied as needed. Standing alone and unchanging, cutting off worldly learning brings no worries. Throughout vast eons, all sages have commonly followed this One truth. Lao Tzu and Sakyamuni Buddha (釋迦牟尼, Sakyamuni Buddha) never had a fixed distinction. Those who are confused distinguish them but cannot merge them. Billions of good deeds are universally practiced; universal practice leads to becoming a sage. Even with ten titles and thousands of praises, it ultimately cannot be fully expressed. Ultimately cannot be fully expressed, how can this be measured by thought?
(44) Situ Zhonglang Zhang Rong wrote the 'Door Laws,' saying: 'The Tao (Tao, Taoism) and the Buddha (Buddha, Buddhism) reaching the ultimate are no different. I see Taoist priests and Taoist practitioners arguing with Confucians and Mohists, Taoist practitioners and Taoist priests distinguishing right from wrong.' In the past, there was a swan flying in the sky, its head accumulating a long distance, difficult to recognize. The people of Yue thought it was a duck, the people of Chu thought it was a swallow. People themselves distinguish Chu and Yue, but the swan is originally one. He told this principle to Zhou Yong of Runan. Zhou Yong retorted: 'The emptiness of Dharma-nature, their tranquility is the same, but the methods of establishing tranquility, their principles are different.' What you say 'reaching the ultimate is no different,' is it reaching the ultimate in emptiness, or is it no different in Dharma-nature? What you uphold is originally one thing, but you think it is a swan and a swallow. Driving the Buddha's way and the Tao, it is impossible to avoid the difference between the two. I don't know what your brilliant insight is based on to recognize the root, rashly upholding it, what is the meaning of this? (The above is from the 'History of the Southern Dynasties')
Commentary: From Fan Ye's commentary in the 'History of the Western Regions' in the 'Book of Han,' he only generally introduced Buddhism. Chen Shou's 'Records of the Three Kingdoms' did not mention it at all. Emperor Taizong of Tang's 'Book of Jin' recorded in detail the miraculous deeds of sramanas (sramana, monastic practitioners), but never said a word to defame Buddhism. Moreover, the spread of Buddhism from the Jin Dynasty to the Northern and Southern Dynasties only began to flourish greatly in the world. The writings of Wei Shou and Li Yanshou are truly wise! The emperors, dukes, and ministers of the time who engaged in Buddhist affairs, they never concealed it and did not record it, and when recording it, they never discussed Buddhism from the perspective of human affairs. When it came to the 'Biography of Gu Huan,' they borrowed the tone of the public at the time to comment on Confucianism, Taoism, and Buddhism, and accused Gu Huan of saying: 'Although Gu Huan studies Confucianism, Taoism, and Buddhism at the same time, his heart is biased towards Taoism.' Alas! This can truly be called a good historian! The arguments of Gu Huan and Huan Xuan are truly shallow! Like those who treasured Yan stones in the past, how could they believe in real jade?
(45)
壬申) 元魏太和十六年。下詔。每四月八日。七月十五日。聽大州一百人為僧尼。中州五十人。下州二十人。著之制令。以為常準○祀孔子于中書省。
(甲戌) 鬱林王照業。改隆昌(文惠長子。武帝之孫。初上淫虐。鸞伐之而立其太子之子昭文。改延興。奢佚無度。廢先君儲積數月而盡。西昌侯鸞以太后令廢之而自立)。
明帝鸞改建武(字景棲。太祖兄安貞王道之子。小字玄慶。性多情忌。好占吉兇利害。壽四十七崩正福殿。在位五年○立太子寶卷)。
(丙子) 魏改國姓元。
(戊寅) 改永泰。
(四十六 己卯) 東昏侯寶卷改永元(字正嚴。明帝次子。自即位不與臣下相接。奢佚後宮。一年之中府庫匱乏。民間倍價市金。與潘妃作金步蓮花。和帝刺于制州。舉蕭衍伐之。遂廢為東昏侯。壽十九而終。在位二年)。
(庚辰) 元魏宣武恪改景明(孝文第五子。即位深好佛法。百二十三。葬景平陵。在位十六年)。
(四十七) 道士陳顯明。妄造道真步虛品經六十四篇(出珠林)。
(辛巳) 和帝寶融改中興(字智昭。明帝第八子蕭衍迎立於江陵。明年三月禪位於梁。梁武奉帝為巴陵王。年十五崩。在位一年)。
齊高帝蕭道成。自
【現代漢語翻譯】 現代漢語譯本 （壬申）元魏太和十六年。下詔，規定每年的四月八日和七月十五日，允許大州一百人出家為僧尼，中州五十人，下州二十人。將此定為制度法令，作為永久的標準。在尚書省祭祀孔子。
（甲戌）鬱林王蕭昭業，改年號為隆昌（蕭昭業是文惠太子的長子，武帝的孫子。當初被權臣蕭鸞擁立為帝，後來蕭鸞討伐他，改立他的太子之子蕭昭文，改年號為延興。蕭昭業奢侈放縱，幾個月就耗盡了先帝積攢的財富。西昌侯蕭鸞以太后的名義廢黜了他，自己稱帝）。
明帝蕭鸞，改年號為建武（蕭鸞，字景棲，是太祖的哥哥安貞王蕭道之的兒子，小名玄慶。生性多疑，喜歡占卜吉兇利害。四十七歲時在正福殿駕崩，在位五年。立太子蕭寶卷）。
（丙子）北魏改國姓為元。
（戊寅）改年號為永泰。
（四十六 己卯）東昏侯蕭寶卷，改年號為永元（蕭寶卷，字正嚴，是明帝的次子。自從即位后，不與臣下交往，在後宮奢侈淫樂，一年之內府庫空虛，民間用雙倍的價格購買黃金。與潘妃製作金蓮花步搖。和帝在制州被刺殺。蕭衍起兵討伐他，於是被廢為東昏侯。十九歲去世，在位二年）。
（庚辰）元魏宣武帝元恪，改年號為景明（元恪是孝文帝的第五個兒子，即位后非常崇信佛法。一百二十三歲去世，葬在景平陵，在位十六年）。
（四十七）道士陳顯明，虛構道教真步虛品經六十四篇（出自《珠林》）。
（辛巳）和帝蕭寶融，改年號為中興（蕭寶融，字智昭，是明帝的第八個兒子，蕭衍在江陵擁立他為帝。第二年三月禪位於梁。梁武帝封他為巴陵王。十五歲去世，在位一年）。
齊高帝蕭道成，自
【English Translation】 English version (Ren Shen year) The 16th year of the Taihe era of the Northern Wei Dynasty. An edict was issued stating that on the eighth day of the fourth month and the fifteenth day of the seventh month each year, large prefectures were allowed to have one hundred people become monks or nuns, medium prefectures fifty people, and small prefectures twenty people. This was established as a formal regulation to be a permanent standard. A sacrifice to Confucius was held in the Chancellery.
(Jia Xu year) Xiao Zhaoye, the Prince of Yulin, changed the era name to Longchang (Xiao Zhaoye was the eldest son of Prince Wenhui and the grandson of Emperor Wu. He was initially installed as emperor by the powerful minister Xiao Luan, who later attacked him and installed Xiao Zhaowen, the son of his heir apparent, changing the era name to Yanxing. Xiao Zhaoye was extravagant and dissolute, exhausting the wealth accumulated by the previous emperor in a few months. Xiao Luan, as the Marquis of Xichang, deposed him in the name of the Empress Dowager and declared himself emperor).
Emperor Ming, Xiao Luan, changed the era name to Jianwu (Xiao Luan, courtesy name Jingqi, was the son of Xiao Daozhi, the Prince of Anzhen and elder brother of Emperor Taizu, with the childhood name Xuanqing. He was naturally suspicious and fond of divination to determine good and bad omens. He died at the age of forty-seven in the Zhengfu Palace, having reigned for five years. He designated Xiao Baojuan as his heir apparent).
(Bing Zi year) The Northern Wei changed the imperial surname to Yuan.
(Wu Yin year) The era name was changed to Yongtai.
(46th year, Ji Mao) Emperor Dong Hun, Xiao Baojuan, changed the era name to Yongyuan (Xiao Baojuan, courtesy name Zhengyan, was the second son of Emperor Ming. From the time he ascended the throne, he did not interact with his ministers, indulging in extravagance and pleasure in the harem. Within a year, the treasury was depleted, and the common people paid double the price for gold. He and Consort Pan made golden lotus flower hairpins. Emperor He was assassinated in Zhizhou. Xiao Yan raised an army to attack him, and he was deposed as the Marquis of Dong Hun. He died at the age of nineteen, having reigned for two years).
(Geng Chen year) Emperor Xuanwu of the Northern Wei, Yuan Ke, changed the era name to Jingming (Yuan Ke was the fifth son of Emperor Xiaowen, and he was a devout Buddhist after ascending the throne. He died at the age of one hundred and twenty-three and was buried in Jingping Mausoleum, having reigned for sixteen years).
(47th year) The Daoist Chen Xianming falsely created sixty-four chapters of the Daoist True Step Void Scripture (from the Zhulin).
(Xin Si year) Emperor He, Xiao Baorong, changed the era name to Zhongxing (Xiao Baorong, courtesy name Zhizhao, was the eighth son of Emperor Ming. Xiao Yan installed him as emperor in Jiangling. In the third month of the following year, he abdicated the throne to Liang. Emperor Wu of Liang enfeoffed him as the Prince of Baling. He died at the age of fifteen, having reigned for one year).
Emperor Gao of Qi, Xiao Daocheng, from
戊午升明二年四月受宋禪。相襲七主。二十四年。傳譯華戎道俗二十人。所出經律論傳錄等四十七部。凡三百五十卷。
外國有所謂天竺沙門僧伽跋陀羅者。師資相傳云。佛涅槃后優波離結集律藏訖。即于其年七月十五日。受自恣竟。以香花供養律藏。便下一點置律藏前。年年如是。優波欲涅槃時。付弟子陀寫俱。陀寫俱付弟子須俱。須俱付弟子悉伽婆。悉伽婆付弟子目犍連子帝須。帝須付弟子旃陀跋阇。如是師師相付。至今三藏法師。法師將律藏至廣州。臨上舶還本國。時以律藏付弟子僧伽跋陀羅。羅以永明六年共沙門僧猗于廣州竹林寺譯出善見毗婆沙一部十八卷。即共安居。以七年庚午歲七月望。受自恣竟。如前師法以香花供養律藏。即下一點。當其年凡得九百七十五點。點是一年也。至梁大同元年。有隱士趙伯休。于廬山遇苦行律師弘度。得此點記年月。伯休因問度曰。自永明七年後云何。不復見點。度云。自彼已前皆得道聖賢手自下點。度乃凡夫止可奉持頂戴而已。故不復點也。伯休因舊點推至大同元年。凡一千二十年。今以此究參諸家傳記。佛世尊誕生入滅之年並不相類。大抵西域山川之廣。國土之多佛化之盛。各承一宗。此亦一家之說不可廢。故附著於此。
(壬午) ○(四月寶融禪位於
【現代漢語翻譯】 現代漢語譯本 戊午升明二年四月，宋朝皇帝將皇位禪讓。此後相繼經歷了七位皇帝。在位共二十四年。期間，有二十位來自不同地方（華夏和少數民族）的出家人和在家居士參與了佛經的翻譯工作。他們翻譯和記錄了經、律、論等共四十七部，總計三百五十卷。
在外國，有一位來自天竺（India）的沙門（Shramana，出家求道者）名叫僧伽跋陀羅（Sanghabhadra）。按照他們師徒相傳的說法，佛陀涅槃（Parinirvana，圓寂）后，優波離（Upali，佛陀十大弟子之一，持律第一）結集律藏完畢，就在當年的七月十五日，在受自恣（Pravāraṇā，僧團在雨季安居結束時，允許互相指出過失）儀式結束后，用香花供養律藏，然後在律藏前點一點。每年都這樣做。優波離臨近涅槃時，將此事交付給弟子陀寫俱（Dashakhu），陀寫俱又付給弟子須俱（Sukhu），須俱付給弟子悉伽婆（Siddhagarbha），悉伽婆付給弟子目犍連子帝須（Moggallanaputta Tissa），帝須付給弟子旃陀跋阇（Chandavajra）。就這樣師師相傳，直到三藏法師（Tripitaka Master）僧伽跋陀羅。法師將律藏帶到廣州，臨上船返回本國時，將律藏交付給弟子僧伽跋陀羅。僧伽跋陀羅在永明六年與沙門僧猗在廣州竹林寺共同翻譯出《善見毗婆沙》（Samantapasadika）一部，共十八卷。他們一起安居，在永明七年庚午歲七月十五日，受自恣儀式結束后，像之前的師父一樣用香花供養律藏，然後點一點。當年一共得了九百七十五點。一點代表一年。到了梁朝大同元年，有一位隱士趙伯休，在廬山遇到了苦行律師弘度，從他那裡得知了這些點記的年月。趙伯休於是問弘度說：『永明七年之後怎麼樣了？為什麼不再有點了？』弘度說：『在那之前都是得道的聖賢親手點的。我只是個凡夫，只能奉持頂戴而已。』所以不再點了。趙伯休根據舊的點推算到大同元年，一共是一千零二十年。現在用這個來考究各家的傳記，發現佛世尊誕生和入滅的年份並不相同。大概是因為西域山川廣闊，國家眾多，佛法興盛，各自傳承一宗。這也只是一家之說，不可廢棄，所以附在這裡。
（壬午）○（四月寶融禪位於
【English Translation】 English version In the fourth month of the second year of Shengming during the Wuwu year, the Song emperor abdicated the throne. Seven emperors succeeded him over a period of twenty-four years. During this time, twenty monastics and laypeople from both Han Chinese and other ethnic groups participated in the translation of Buddhist scriptures. They translated and recorded forty-seven works, including Sutras, Vinayas, and Shastras, totaling three hundred and fifty volumes.
In a foreign country, there was a Shramana (Shramana, a wandering ascetic) from India named Sanghabhadra. According to their lineage, after the Buddha's Parinirvana (Parinirvana, complete nirvana), Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the Vinaya) completed the compilation of the Vinaya Pitaka. On the fifteenth day of the seventh month of that year, after the Pravāraṇā (Pravāraṇā, the ceremony at the end of the rainy season retreat where monks can point out each other's faults) ceremony, he made offerings of incense and flowers to the Vinaya Pitaka and then placed a dot in front of the Vinaya Pitaka. This was done every year. When Upali was near Parinirvana, he entrusted this to his disciple Dashakhu, who in turn entrusted it to his disciple Sukhu, Sukhu to Siddhagarbha, Siddhagarbha to Moggallanaputta Tissa, and Tissa to Chandavajra. Thus, it was passed down from teacher to teacher until the Tripitaka Master Sanghabhadra. The master brought the Vinaya Pitaka to Guangzhou, and before boarding a ship to return to his country, he entrusted the Vinaya Pitaka to his disciple Sanghabhadra. In the sixth year of Yongming, Sanghabhadra, together with the Shramana Sengyi, translated the Samantapasadika (Samantapasadika), consisting of eighteen volumes, at the Zhulin Temple in Guangzhou. They resided together, and on the fifteenth day of the seventh month of the Gengwu year, the seventh year of Yongming, after the Pravāraṇā ceremony, they made offerings of incense and flowers to the Vinaya Pitaka, just like their previous teachers, and then placed a dot. That year, a total of nine hundred and seventy-five dots were made. One dot represents one year. In the first year of Datong during the Liang dynasty, there was a recluse named Zhao Boxiu who met the ascetic Vinaya master Hongdu on Mount Lu, and learned from him the years recorded by these dots. Zhao Boxiu then asked Hongdu: 'What happened after the seventh year of Yongming? Why are there no more dots?' Hongdu said: 'Before that, they were all dots made by the hands of enlightened sages. I am just an ordinary person and can only respectfully uphold it.' Therefore, no more dots were made. Zhao Boxiu calculated from the old dots to the first year of Datong, totaling one thousand and twenty years. Now, using this to examine the records of various schools, it is found that the years of the Buddha's birth and Parinirvana are not the same. This is probably because the Western Regions are vast, with many countries, and Buddhism is flourishing, with each inheriting a different tradition. This is just one account and should not be discarded, so it is attached here.
(Renwu) ○ (In the fourth month, Baorong abdicated the throne to
蕭衍尋后之)。
右蕭齊七主二十四年(而禪于蕭梁)。
佛祖歷代通載卷第八 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第九
嘉興路大中祥符禪寺住持華亭念常集
(一) 梁(姓蕭氏四主都建康)○雷氏曰(高太世敬梁朝四主五十七年)。
(壬午) 高祖武皇帝衍改天監(字叔達。南蘭陵都里人。與齊同出。亦漢相何二十四代孫。父順之為丹陽尹。母曰張氏。生帝狀貌奇偉日角龍顏項有圓光身不映日。受齊禪后酷好佛法。降將侯景反叛舉兵圍帝于臺城。斷食而崩于凈居殿。壽八十六。在位四十八年○或問曰。梁武終身奉佛。然困殍于臺城。佛法之驗其在何也。答之曰。有是疑乎。有是誚也。且夫人之性命業性定焉。茍往世之業會矣。豈今生之善革哉。故文中子曰。齋戒修而梁國危非釋迦之罪也。緣行齊廢帝之愆。值侯景臺城之困業理既昭。惑疑遣矣)。
(二) 道家太清經。及眾醮儀十卷。乃梁時陶弘景妄造(出珠林)。
(三 癸未) 武帝詔曰。大士寶誌跡拘塵垢神遊冥寂。水火不能燋濡。蛇虎不能侵懼。語其佛理則聲聞以上。談其隱淪則遁仙高者。豈可以俗法常情空相疑忌。自今中外任便宣化。帝一日問志曰。
【現代漢語翻譯】 現代漢語譯本 蕭衍尋找之後的情況）。 右邊記錄了蕭齊七位君主共二十四年（之後禪讓于蕭梁）。 佛祖歷代通載卷第八 大正藏第 49 冊 No. 2036 佛祖歷代通載 佛祖歷代通載卷第九 嘉興路大中祥符禪寺住持華亭念常 輯 （一）梁（姓蕭氏，四位君主都建都於建康）○雷氏說（高太世敬梁朝四位君主五十七年）。 （壬午）梁高祖武皇帝蕭衍改年號為天監（字叔達，南蘭陵都里人，與齊同出一源，也是漢朝丞相何的二十四代孫。父親蕭順之擔任丹陽尹。母親是張氏。蕭衍出生時相貌奇偉，有日角龍顏，脖子後有圓光，身體不被日光照射穿透。接受齊的禪讓后，酷愛佛法。降將侯景反叛，舉兵包圍蕭衍于臺城，蕭衍斷食而崩逝于凈居殿，享年八十六歲，在位四十八年。）○有人問：梁武帝終身信奉佛教，然而卻在臺城被困餓死，佛法的效驗在哪裡呢？回答說：有這樣的疑問嗎？有這樣的嘲諷嗎？人的性命是由業力決定的。如果前世的業報成熟了，難道今生的善行就能改變嗎？所以文中子說：『齋戒修行而梁國危亡，不是釋迦牟尼的罪過，而是因為齊廢帝的過錯，遭遇侯景臺城之困，業報的道理已經很明顯了，疑惑應該消除了。』 （二）道家的《太清經》以及各種齋醮儀軌十卷，是梁朝時陶弘景虛妄編造的（出自《珠林》）。 （三 癸未）武帝詔令說：大士寶誌（指寶誌禪師，一位著名的禪宗大師）行跡拘泥於塵世，神識遨遊于寂靜之境。水火不能燒燬浸濕他，蛇虎不能侵犯恐嚇他。談論佛理，則超越聲聞乘；談論隱遁，則是隱士中的高人。怎麼可以用世俗的常理空自懷疑猜忌呢？從今以後，朝廷內外任憑他宣揚教化。武帝有一天問寶誌說：
【English Translation】 English version Xiao Yan sought after this). To the right are recorded the seven rulers of the Xiao Qi dynasty for a total of twenty-four years (after which the throne was ceded to the Xiao Liang dynasty). Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 8 Taisho Tripitaka, Volume 49, No. 2036, Comprehensive Records of Buddhas and Patriarchs Through the Ages Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 9 Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road (1) Liang (The Xiao family, with four rulers, all established their capital in Jiankang) ○ Lei Shi said (Gao Tai Shi Jing, the four rulers of the Liang dynasty for fifty-seven years). (Renwu) Emperor Wu of the Gaozu of Liang, Xiao Yan, changed the era name to Tianjian (Style name Shuda. A native of Duli, Nanlanling. Shared the same origin as Qi. Also a 24th-generation descendant of the Han dynasty chancellor He. His father, Xiao Shunzhi, served as the governor of Danyang. His mother was Lady Zhang. The emperor was born with extraordinary features, a sun-shaped horn on his forehead, a dragon-like face, a halo around his neck, and his body did not cast a shadow in the sun. After receiving the abdication from Qi, he was extremely fond of Buddhism. The surrendered general Hou Jing rebelled, leading troops to besiege the emperor in Taicheng. Xiao Yan starved to death in the Jingju Hall, at the age of eighty-six, having reigned for forty-eight years.) ○ Someone asked: Emperor Wu of Liang devoted himself to Buddhism throughout his life, yet he was trapped and starved to death in Taicheng. Where is the efficacy of Buddhism? The answer is: Do you have such doubts? Do you have such mockery? Moreover, a person's life is determined by karma. If the karma of past lives has ripened, how can the good deeds of this life change it? Therefore, Master Wenzhong said: 'Fasting and practicing lead to the peril of the Liang kingdom, it is not the fault of Sakyamuni, but because of the faults of the deposed Emperor of Qi, encountering the plight of Hou Jing's siege of Taicheng. The principle of karma is already clear, doubts should be dispelled.' (2) The Daoist 'Taiqing Sutra' and ten volumes of various fasting and offering rituals were falsely created by Tao Hongjing during the Liang dynasty (from the 'Zhulin'). (3 Guiwei) Emperor Wu issued an edict saying: The great being Baozhi (referring to Chan Master Baozhi, a famous Chan master) his actions are bound by the defilements of the world, his spirit roams in the realm of tranquility. Water and fire cannot burn or soak him, snakes and tigers cannot invade or frighten him. Discussing Buddhist principles, he surpasses the Sravaka vehicle; discussing reclusion, he is the highest among hermits. How can we use worldly common sense to suspect and be wary of him? From now on, let him propagate and transform freely within and outside the court. One day, Emperor Wu asked Baozhi, saying:
弟子煩惑未除。何以治之。答曰。十二。帝問。其旨云何。答曰。在書字時節刻漏中。帝益不曉。他日更問國祚有留難否志指其頸示之。帝曰。朕享國幾何。答曰。元嘉。元嘉。帝喜以為倍宋文之年。時革命之初帝臨政刻急。志假帝神力。令見先君受極苦於地下。由是䘏刑。嘗詔畫工張僧繇寒志像。僧繇下筆輒不自定。既而以指厘面門分披。出十二面觀音。妙相殊麗或慈或威。僧繇竟不能寫。他日與帝臨江縱望。有物溯流而上。志以杖引之。隨杖而至。乃紫旃檀也。即以屬供奉官俞紹雕志像。頃刻而成。神采如生。帝悅以安內庭時法雲云光二師俱有重望。每講法天輒雨華。帝疑其證聖。夜于便殿焚疏請志偕光云三大士齋。翌日誌獨赴。而光云俱未知。帝由是益異其禮。又嘗與帝登鐘山之定林寺。指前獨龍岡阜曰。此為陰宅則永其後。帝曰。誰當得之。曰先行者得之。至十三年。大士示寂。帝憶其言。以金二十萬易其地。建浮圖五級其上。鎮以無價寶珠。敕王筠勒碑。葬日車駕親臨致奠大士忽現於云間。萬衆歡呼聲震山谷。自是道俗奉祀。奇瑞顯應為天下萬一。凡大士所為秘讖偈句多著南史。為學者述大乘贊十篇科誦十四篇並十二時歌。皆暢道幽致。其旨與宗門冥合。今盛傳於世。
(四) 是歲帝妃郄氏者。初
【現代漢語翻譯】 現代漢語譯本：弟子心中還有疑惑沒有消除，用什麼方法可以消除呢？志公回答說：『十二』。皇帝問：『這是什麼意思呢？』志公回答說：『在書寫文字、計算時間的過程中。』皇帝更加不明白。後來有一天，皇帝又問：『國家的命運是否有危難？』志公用手指著皇帝的脖子示意。皇帝問：『我能享受多少年的統治呢？』志公回答說：『元嘉，元嘉。』皇帝很高興，以為自己能活到宋文帝在位年數的兩倍。當時正值革命初期，皇帝處理政事非常嚴厲。志公假借神力，讓皇帝看到他的先人在地下遭受極大的痛苦，因此皇帝開始寬恕刑罰。曾經詔令畫工張僧繇畫志公的畫像。張僧繇下筆總是不能確定。後來用手指在面門處分開，畫出了十二面觀音，美妙的相貌非常殊勝，或慈祥或威嚴。張僧繇最終也不能畫出。有一天，志公與皇帝在江邊眺望，有東西逆流而上。志公用手杖引它，那東西就隨著手杖而來，原來是紫旃檀木。於是就交給供奉官俞紹雕刻志公的像，頃刻間就完成了，神采栩栩如生。皇帝很高興，把它安放在內庭。當時法雲、云光兩位法師都很有聲望，每次講法，天上總是下花。皇帝懷疑他們已經證得聖果。晚上在便殿焚燒奏疏，請志公與云光、法雲三大士一起齋戒。第二天，志公獨自前往，而云光、法雲都不知道。皇帝因此更加以奇異的禮節對待志公。又曾經與皇帝登上鐘山的定林寺，指著前面的獨龍岡山丘說：『這裡作為陰宅，那麼後代就能永遠昌盛。』皇帝問：『誰能夠得到這塊地呢？』志公說：『先行去世的人能夠得到它。』到第十三年，志公圓寂。皇帝想起志公的話，用二十萬金買下那塊地，在上面建造了五層佛塔，用無價的寶珠鎮住它，敕令王筠撰寫碑文。安葬那天，皇帝親自駕臨致祭，志公忽然顯現在云間，眾人歡呼，聲音震動山谷。從此，道士和百姓都供奉他，奇異的祥瑞顯現應驗，成為天下萬分之一。凡是志公所做的秘密預言和偈句，大多記載在《南史》中。為學者撰寫了大乘贊十篇，科誦十四篇，以及十二時歌，都暢達了道的幽深意境，它的旨意與宗門的宗旨暗合，現在在世上廣為流傳。 （四）這年，皇帝的妃子郄氏，最初……
【English Translation】 English version: Disciple's confusions have not been eliminated. How can they be cured? The Master replied: 'Twelve.' The Emperor asked: 'What does that mean?' The Master replied: 'It is in the writing of characters and the timing of the clepsydra.' The Emperor was even more confused. Another day, the Emperor asked again: 'Will the nation's destiny have difficulties?' The Master pointed to the Emperor's neck to indicate it. The Emperor asked: 'How many years will I enjoy the country?' The Master replied: 'Yuanjia (referring to a historical period), Yuanjia.' The Emperor was pleased, thinking he would live twice as long as Emperor Wen of the Song Dynasty. At that time, it was the beginning of the revolution, and the Emperor was very strict in handling government affairs. The Master borrowed the Emperor's divine power to let him see his ancestors suffering greatly underground, so the Emperor began to pardon punishments. He once ordered the painter Zhang Sengyao to paint the Master's portrait. Zhang Sengyao could not decide how to start. Later, he used his finger to divide the face at the forehead, revealing the Twelve-Faced Guanyin (Twelve-Faced Avalokiteśvara), whose wonderful appearance was extraordinary, sometimes compassionate and sometimes majestic. Zhang Sengyao could not paint it after all. One day, the Master and the Emperor were overlooking the river, and something went upstream. The Master guided it with his staff, and it came along with the staff. It was purple sandalwood. So he entrusted the court official Yu Shao to carve the Master's image, which was completed in an instant, with lifelike spirit. The Emperor was pleased and placed it in the inner court. At that time, Dharma Cloud and Cloud Light, two masters, were both highly respected. Every time they lectured on the Dharma, flowers would rain from the sky. The Emperor suspected that they had attained sainthood. At night, he burned a memorial in the private hall, inviting the Master to fast with the three great masters, Cloud Light and Dharma Cloud. The next day, the Master went alone, while Cloud Light and Dharma Cloud were unaware. The Emperor therefore treated the Master with even more extraordinary courtesy. He also once climbed Mount Zhong's Dinglin Temple with the Emperor, pointing to the Dulong Hill in front and saying: 'If this is used as a Yin residence, then the descendants will be prosperous forever.' The Emperor asked: 'Who will get this land?' The Master said: 'The one who dies first will get it.' In the thirteenth year, the Great Master passed away. The Emperor remembered the Master's words and bought the land for 200,000 gold, building a five-story pagoda on it, and鎮(zhèn, suppress/secure) it with priceless jewels. He ordered Wang Yun to write the inscription. On the day of the burial, the Emperor personally came to pay his respects. The Great Master suddenly appeared in the clouds, and the crowd cheered, their voices shaking the mountains and valleys. From then on, Taoists and common people worshiped him, and strange auspicious signs appeared and were verified, becoming one in ten thousand in the world. All the secret prophecies and verses made by the Master are mostly recorded in the 'History of the Southern Dynasties'. He wrote ten chapters of the Mahayana Praise for scholars, fourteen chapters of 科誦(kē sòng, liturgical recitation), and the Twelve Hour Song, all of which expressed the profound meaning of the Tao, and its meaning is secretly in line with the tenets of the sect, and it is now widely circulated in the world. (4) In this year, the Emperor's concubine, Lady Xie, initially...
生有赤光照室。器皿盡明。及長性明惠。善隸書讀史傳女工之事靡不閑習。宋齊間諸王求婚。父曄皆不許后以適帝。生三女。帝為雍州刺史而妃薨。其性酷妒。及是化為巨蟒入於後宮。通夢于帝。帝體將不安蟒輒激水騰涌。或現龍形光彩照灼。因於露井上為殿衣服委積。置銀轆轤金瓶灌百味以祀之。帝畢世不復議立皇后云。
(五 甲申) 天監三年四月八日。帝率道俗二萬餘人升重云殿。親制文發願。乞憑佛力永棄道教。不在崇奉。略曰。經云。發菩提心者即是佛心。一切散善不得為喻。弟子蕭衍比經荒逆耽事老君。累葉相承深此邪法。今捨棄奮習歸仗正因。愿使未來世童男出家廣弘經教化度含識。共證菩提。寧在正法中長淪惡道。不樂歸依老子暫得神仙。陟大乘心永離邪見。正愿諸佛證明菩薩攝受。弟子蕭衍和南。
十一日敕門下曰。大經中說。九十六種唯一佛道是其正道。余皆邪也。朕舍道以事諸佛正內之道。公卿能入此誓者各可發菩提心。老君周公孔子等。雖是如來弟子化跡既邪。止是世間之善。不能革凡成聖(具載如弘明集)。
(六) 是歲詔隱士何點。點以巾褐入見帝。帝賜之酒。特除侍中。點前席將帝須曰。乃欲臣老子耶。固辭不受。復詔何胤。胤謂使者曰。吾年五十七矣。月食
【現代漢語翻譯】 現代漢語譯本：
出生時有紅光照亮整個房間，所有器皿都變得明亮。長大后，她天性聰慧，擅長隸書，閱讀史書傳記，女紅之事無不精通。宋齊年間，許多王侯前來求婚，她的父親蕭曄都沒有答應，後來她嫁給了皇帝。她生了三個女兒。皇帝擔任雍州刺史時，她的妃子去世。她生前性情非常嫉妒，死後化為一條巨大的蟒蛇進入後宮。她託夢給皇帝，皇帝身體不適時，蟒蛇就激起水浪翻騰，或者顯現龍形，光彩照人。因此，皇帝在露井上建造宮殿，堆積衣服，放置銀轆轤和金瓶，灌注各種美味來祭祀它。皇帝終生沒有再考慮冊立皇后。
（五 甲申）天監三年四月八日，皇帝率領僧侶和信徒兩萬餘人登上重云殿，親自撰寫文章發願，祈求憑藉佛力永遠拋棄道教，不再崇奉。大意是：『經書上說，發菩提心就是佛心，一切散亂的善行都不能與之相比。弟子蕭衍過去荒廢正業，沉迷於老君之道，世代相傳，深受這種邪法的影響。現在捨棄過去的陋習，歸依正道。愿使未來世的童男出家，廣泛弘揚經教，化度一切眾生，共同證得菩提。寧願在正法中長久地沉淪於惡道，也不願意歸依老子而暫時獲得神仙的果報。立下大乘之心，永遠遠離邪見。懇請諸佛證明，菩薩攝受。弟子蕭衍稽首。』
十一日，皇帝敕令門下說：『大經中說，九十六種道中，只有佛道才是正道，其餘都是邪道。朕捨棄道教而信奉諸佛的正道。公卿大臣能夠加入這個誓言的，都可以發菩提心。老君、周公、孔子等，雖然是如來的弟子，但他們的化跡是邪的，只是世間的善行，不能使凡人脫胎換骨成為聖人（具體記載在《弘明集》中）。』
（六）這年，皇帝下詔徵召隱士何點。何點穿著粗布衣服來見皇帝。皇帝賜給他酒，特別授予他侍中之職。何點走到皇帝面前，拉著皇帝的鬍鬚說：『您想讓臣侍奉老子嗎？』堅決推辭不接受。皇帝又下詔徵召何胤。何胤對使者說：『我今年五十七歲了，每月都吃齋。』
【English Translation】 English version:
At birth, a red light illuminated the room, and all the utensils became bright. As she grew up, she was intelligent and wise, skilled in clerical script, reading historical biographies, and proficient in all kinds of women's work. During the Song and Qi dynasties, many princes sought her hand in marriage, but her father, Xiao Ye, refused them all. Later, she married the Emperor. She bore three daughters. When the Emperor was the governor of Yongzhou, his consort passed away. During her life, she was extremely jealous, and after her death, she transformed into a giant python and entered the harem. She appeared in the Emperor's dreams, and whenever the Emperor felt unwell, the python would stir up waves and surge, or manifest as a dragon, radiating light. Therefore, the Emperor built a palace above the exposed well, piled up clothes, and placed a silver pulley and golden bottles, filling them with various delicacies to worship it. The Emperor never considered establishing another Empress for the rest of his life.
(5th, Jia-Shen) On the eighth day of the fourth month of the third year of the Tianjian era, the Emperor led over twenty thousand monks and laypeople to ascend the Chongyun Hall. He personally composed a text to make a vow, praying to rely on the power of the Buddha to abandon Taoism forever and no longer venerate it. The gist of it was: 'The scriptures say that the mind of Bodhi is the mind of the Buddha, and all scattered good deeds cannot be compared to it. Your disciple, Xiao Yan, in the past neglected his duties and indulged in the ways of Laozi, inheriting this evil practice for generations. Now, I abandon my past habits and return to the right path. I wish that in future lives, young boys will become monks, widely propagate the scriptures, and transform all sentient beings, together attaining Bodhi. I would rather sink into evil paths for a long time in the righteous Dharma than temporarily gain immortality by relying on Laozi. I establish the mind of the Great Vehicle and forever abandon heretical views. I earnestly request all Buddhas to bear witness and Bodhisattvas to accept me. Your disciple, Xiao Yan, bows his head.'
On the eleventh day, the Emperor issued an edict to the Ministry, saying: 'The Great Sutra says that among the ninety-six paths, only the Buddha's path is the right path, and all others are heretical. I abandon Taoism and believe in the righteous path of the Buddhas. Officials who can join this vow may all generate the mind of Bodhi. Laozi (Lao Tzu), the Duke of Zhou, Confucius (Kongzi), etc., although they were disciples of the Tathagata, their manifestations were heretical and were merely worldly good deeds, unable to transform mortals into saints (detailed records are in the Hongming Ji).'
(6) In this year, the Emperor issued an edict summoning the recluse He Dian. He Dian met the Emperor wearing a cloth garment. The Emperor offered him wine and specially granted him the position of Attendant-in-ordinary. He Dian stepped forward, held the Emperor's beard, and said, 'Do you want your subject to serve Laozi?' He firmly declined to accept the position. The Emperor then issued an edict summoning He Yin. He Yin said to the messenger, 'I am fifty-seven years old and observe a vegetarian diet every month.'
四斗米不盡。那復有宦情耶。帝知不可致。有旨給白衣尚書祿。胤苦辭。晚入虎丘之西寺講維摩經。及將終夢天女六十餘人列於前。及寤猶見之如故。即具浴儼衣冠。少頃而卒。何氏自晉司徒充宋司徒尚之。並建大義伸明佛法。累葉遵承至胤侄侍中敬容而止。
(七 丙戌) 五年帝注大品。臣僚命法師法雲講之。云辭疾不赴。帝遣使強起之曰。將冀流通。非高德無以憑也。云始從之。云最有譽當世。雅為昭明太子所敬。儒釋兩優。為天下第一。
(戊子) 魏改永平。
(八 己丑) 八年。魏主于式干殿。為諸僧及朝臣講維摩詰經。時魏朝專尚釋氏不事經籍。中書侍郎裴延雋上疏。以為漢光武魏武帝雖在戎馬間未嘗廢書。先帝行師還都。手不釋卷。良以學問多益不可輟故也。陛下升法座親講大覺。凡在瞻聽塵蔽俱開。然五經治世之楷模。應務之所先。伏願經書互覽孔釋兼存。則內外俱周真俗斯暢。時洛陽中國沙門之外。自西域來者三千餘人。魏主別立永明寺千餘間。以處之遠近承風無不事佛。比及延昌州郡凡一萬三千餘寺。僧至二百萬。
(九 辛卯) 十年詔法師僧旻。入惠輪殿講勝鬘經。帝臨聽。公卿畢集。有旨于莊嚴寺建八座法輪。妙選奇杰番次主之。時以旻為第一。當講日聽者
【現代漢語翻譯】 現代漢語譯本： 『四斗米不盡』，哪裡還有做官的心情呢？皇帝知道無法強迫他，下旨給予他白衣尚書的俸祿。殷胤堅決推辭。晚年到虎丘的西寺講解《維摩經》。臨終時夢見六十多位天女排列在面前，醒來后仍然清楚地看見她們。於是沐浴更衣，穿戴整齊。不久就去世了。何氏從晉朝的司徒充（官名）到宋朝的司徒尚之（人名），都大力弘揚佛法，世代遵從，直到殷胤的侄子侍中敬容（人名）才停止。
（七 丙戌）五年，皇帝註釋《大品般若經》。臣僚命令法師法雲（人名）講解此經。法雲以生病為由推辭不肯前往。皇帝派遣使者強行請他前來說：『希望能夠流通佛法，沒有高尚的德行無法依靠啊。』法雲才答應前往。法雲在當時最有聲譽，一向被昭明太子（人名）所敬重。他在儒學和佛學兩方面都很優秀，是天下第一。
（戊子）魏朝改年號為永平。
（八 己丑）八年，魏主在式干殿為眾僧和朝臣講解《維摩詰經》。當時魏朝專門崇尚佛教，不重視儒家經典。中書侍郎裴延雋（人名）上疏說，漢光武帝和魏武帝即使在戰爭期間也從未停止讀書。先帝行軍返回都城，也手不釋卷。實在是認為學問有很多益處，不可以停止的緣故啊。陛下登上法座親自講解佛法，凡是瞻仰聆聽的人，塵世的矇蔽都得以打開。然而五經是治理國家的楷模，是處理政務的首要。希望陛下能夠經書互相參閱，孔子和釋迦牟尼的思想兼顧並存，那麼內外就都周全，真諦和俗世就都暢通了。當時洛陽除了中國的沙門之外，從西域來的有三千多人。魏主另外建立了一千多間永明寺，來安置他們。遠近都受到影響，沒有不信奉佛教的。到延昌年間，州郡共有寺廟一萬三千多座，僧人達到兩百萬。
（九 辛卯）十年，皇帝下詔法師僧旻（人名）進入惠輪殿講解《勝鬘經》。皇帝親自聽講，公卿全部到場。有旨意在莊嚴寺建立八座法輪，精妙地挑選傑出的人才輪流主持。當時以僧旻為第一。講經當天，聽眾...
【English Translation】 English version: 'Four dou of rice not exhausted,' how could there still be any desire for officialdom? The Emperor, knowing he could not force him, issued an edict granting him the salary of a White-Robed Secretary (a high-ranking official position) . Yin Yin (name) firmly declined. In his later years, he went to the Western Temple of Tiger Hill to lecture on the 『Vimalakirti Sutra』. As he was about to die, he dreamed of more than sixty celestial maidens arrayed before him, and upon waking, he still saw them clearly as before. Thereupon, he bathed, dressed, and put on his official attire. Shortly thereafter, he passed away. The He family, from Si Tu Chong (official title) of the Jin Dynasty to Si Tu Shangzhi (name) of the Song Dynasty, both vigorously promoted Buddhism, adhering to it for generations, until Yin Yin's nephew, Shi Zhong Jingrong (name), ceased.
(7th Year, Bingxu) In the fifth year, the Emperor annotated the 『Mahaprajnaparamita Sutra』. The officials ordered the Dharma Master Fayun (name) to lecture on this sutra. Fayun declined, citing illness as the reason. The Emperor sent an envoy to forcibly invite him, saying, 'Hoping to propagate the Dharma, without noble virtue, there is nothing to rely on.' Only then did Fayun agree to go. Fayun was the most renowned of his time, and was always respected by Crown Prince Zhaoming (name). He excelled in both Confucianism and Buddhism, and was the foremost in the land.
(Wuzi) The Wei Dynasty changed its reign title to Yongping.
(8th Year, Jichou) In the eighth year, the Wei ruler lectured on the 『Vimalakirti Sutra』 for the monks and court officials in the Shigan Hall. At that time, the Wei court exclusively revered Buddhism and did not value Confucian classics. The Central Secretariat Attendant Pei Yanjun (name) submitted a memorial, saying that Emperor Guangwu of Han and Emperor Wu of Wei never ceased reading even during wartime. The late Emperor, upon returning to the capital after military campaigns, never put down his books. It was truly because he believed that learning had many benefits and should not be stopped. Your Majesty ascends the Dharma seat and personally lectures on the Buddha Dharma; all who gaze and listen have their worldly obscurations opened. However, the Five Classics are the model for governing the country and the priority for handling affairs. I humbly request that Your Majesty peruse both classics and scriptures, and that the thoughts of Confucius and Shakyamuni be given equal consideration and coexist, so that both internal and external matters will be complete, and both truth and the mundane will be unobstructed. At that time, in Luoyang, in addition to the Chinese Shamen, there were more than three thousand people who came from the Western Regions. The Wei ruler separately established more than a thousand Yongming Temples to accommodate them. Far and near were influenced, and none did not believe in Buddhism. By the Yanchang era, there were more than thirteen thousand temples in the prefectures and counties, and the number of monks reached two million.
(9th Year, Xinmao) In the tenth year, the Emperor issued an edict for Dharma Master Sengmin (name) to enter the Huilun Hall to lecture on the 『Shrimala Sutra』. The Emperor personally listened, and all the dukes and ministers were present. There was an edict to establish eight Dharma Wheels in Zhuangyan Temple, and to exquisitely select outstanding talents to take charge in turn. At that time, Sengmin was considered the foremost. On the day of the lecture, the listeners...
傾都。堂無容足。名士劉葉嘗謂旻曰。法師佛學有餘。何故弘義多伸儒旨。旻曰。昔生公以頓悟通經。次公以毗曇發論。若貧道初不以儒釋限。但據文義所向耳。沙門道超者頻年力學。慕旻公之講。誓欲齊之。夜夢神告之曰。旻公毗婆尸佛時預宣法化。君新發意者何能類之。第自求成名。不必茍齊也。旻性謙沖不恃能矜物。一時公卿道俗咸推仰之。
(壬辰) 魏改延昌。
(十) 十一年有旨。命寶亮法師授涅槃義疏。帝為之序。略曰。離文字以設教。忌心相以通道。欲使珉玉異價涇渭分流。制六師而正四倒返八邪而歸一味。則法雨降而燋種受榮。慧日昇而長夜蒙曉。發迦葉之悱憤。吐真實之誠言。雖復三施等於前。五大陳於後。三十四問參差異辯。方便勸發各隨意答。舉要論經不出兩途。佛性開其有本之源。涅槃明其歸極之旨。非因非果不起不作。義高萬善事絕百非。空空不能測其真際。玄玄不能窮其妙門。自非德均平等心合無生。則金墻玉室豈易入哉。
(十一 癸巳) 下詔曰。夫宗廟犧牲修行佛戒。蔬食斷肉省貪絕欲。天下水陸不令搜捕。又敕太醫不使肉藥。公家織官錦帛並斷。又造斷酒肉文。及著凈業賦。
(甲午) 天監十三年志公和尚示寂。
(十二) 是年特進沈
【現代漢語翻譯】 現代漢語譯本： 傾都（全城的人）。寺廟裡沒有可以容納腳的地方。名士劉葉曾經對旻（僧人名）說：『法師的佛學修養有餘，為什麼弘揚義理時大多闡述儒家的宗旨？』旻回答說：『過去生公（竺道生）以頓悟來通達經義，次公（僧肇）以《毗曇》來闡發論點。我最初並沒有用儒家和佛家來限制自己，只是根據文章的意義所指向的方向罷了。』沙門道超，多年來努力學習，仰慕旻公的講法，發誓要趕上他。晚上夢見神告訴他說：『旻公在毗婆尸佛（過去七佛之首）時就已經預先宣揚佛法教化了，你新發心的人怎麼能和他相比呢？還是自己努力成就名聲，不必勉強和他一樣。』旻的性格謙虛平和，不憑藉才能而自誇，因此當時公卿士大夫和僧人都推崇仰慕他。
（壬辰）魏國改年號為延昌。
（十年）十一年，有皇帝的旨意，命令寶亮法師講授《涅槃義疏》，皇帝親自為之作序。序文大略是說：『離開文字來設立教義，避免用心去揣測來通達真理。想要使珉玉區分價值，涇水渭水劃分流向。制服六師外道而匡正四種顛倒，使八種邪見迴歸到唯一的真味。那麼法雨降下，焦枯的種子也能得到滋榮；慧日昇起，漫長的黑夜也能蒙受光明。』啓發迦葉（摩訶迦葉）的悲憤，吐露真實誠懇的言語。即使佈施財物、佛法和無畏三施相等地陳列在前面，五大（地、水、火、風、空）陳述在後面，三十四問（《涅槃經》中的三十四個問題）包含著差異的辯論，方便勸導啓發各自隨意回答。總要來說，經文沒有超出兩種途徑：佛性開啟了有本之源，涅槃闡明了歸宿的宗旨。非因非果，不起不作。義理高超勝過萬善，事理超越一切錯誤。用空性來空掉空性，也不能測度它的真實邊界；用玄妙來形容玄妙，也不能窮盡它的奧妙之門。如果不是德行達到平等，心與無生之理相合，那麼金墻玉室又怎麼容易進入呢？
（十一年 癸巳）下詔說：『宗廟祭祀的犧牲，修行佛戒的人，吃蔬菜斷絕肉食，節儉貪慾斷絕慾望。天下水陸都不要進行搜捕。』又敕令太醫不使用肉類藥物。官府織造錦帛全部停止。又創作了斷酒肉文，以及寫了凈業賦。
（甲午）天監十三年，志公和尚圓寂。
（十二）這年，特進沈
【English Translation】 English version: The whole city was in a state of excitement. There was no room to set foot in the temples. The famous scholar Liu Ye once said to Min (a monk's name): 'Venerable Master's Buddhist learning is more than sufficient, why do you mostly expound Confucian tenets when propagating the meaning of Buddhism?' Min replied, 'In the past, Seng Zhao (Zhu Daosheng) used sudden enlightenment to understand the scriptures, and Ci Gong (Seng Zhao) used the Abhidharma to develop his arguments. I initially did not limit myself with Confucianism and Buddhism, but only followed the direction indicated by the meaning of the text.' The shramana Daochao, diligently studied for many years, admired Min Gong's lectures, and vowed to catch up with him. At night, he dreamed that a god told him: 'Min Gong had already preached the Dharma during the time of Vipashyin Buddha (the first of the past seven Buddhas), how can you, who have just made this aspiration, compare with him? You should strive to achieve fame on your own, and do not force yourself to be the same as him.' Min's character was humble and peaceful, and he did not boast of his talents, so the officials, nobles, and monks of the time all admired him.
(Ren Chen) The Wei dynasty changed its reign title to Yanchang.
(Tenth) In the eleventh year, there was an imperial decree ordering Dharma Master Baoliang to lecture on the Nirvana Commentary, and the emperor personally wrote a preface for it. The preface roughly said: 'To establish teachings by departing from words, to avoid using the mind to speculate in order to attain the truth. We want to distinguish the value of jade and stone, and to separate the flows of the Jing and Wei rivers. To subdue the six heretical teachers and correct the four inversions, to return the eight heterodoxies to the one true taste. Then the rain of Dharma will fall, and the parched seeds will receive nourishment; the sun of wisdom will rise, and the long night will be illuminated. To inspire Kashyapa's (Mahakashyapa) sorrow and indignation, and to utter words of truth and sincerity. Even if the three kinds of giving (dana) - material, Dharma, and fearlessness - are equally presented in front, and the five great elements (earth, water, fire, wind, and space) are stated behind, the thirty-four questions (in the Nirvana Sutra) contain debates of differences, and the expedient encouragements and inspirations are answered according to each person's will. In summary, the scriptures do not go beyond two paths: Buddha-nature opens the source of having a root, and Nirvana clarifies the purpose of returning to the ultimate. Neither cause nor effect, neither arising nor ceasing. The meaning is higher than ten thousand good deeds, and the matter transcends all mistakes. Using emptiness to empty emptiness cannot measure its true boundary; using mystery to describe mystery cannot exhaust its subtle door. If one's virtue does not reach equality, and one's mind does not accord with the principle of non-birth, then how can one easily enter the golden walls and jade chambers?'
(Eleventh Year, Gui Si) An edict was issued saying: 'The sacrifices in ancestral temples, those who practice Buddhist precepts, eat vegetables and abstain from meat, are frugal and cut off desires. Do not search and capture in the waters and lands of the world.' Also, the imperial physicians were ordered not to use meat-based medicines. The weaving of brocade and silk by government officials was completely stopped. Furthermore, a text on abstaining from alcohol and meat was created, as well as a Pure Karma Ode was written.
(Jia Wu) In the thirteenth year of the Tianjian era, Venerable Master Zhigong passed away.
(Twelfth) In this year, the Special Advancer Shen
約卒。約字休文。婺州東陽人。左目重瞳。腰有紫志。少為書生。名聞一時。以風流見稱。而肌體清臞。時謂沈郎瘦。甚為武帝所重。官業具南史。嚐出意撰聲律以革古詩。後世取則。號曰四聲。約甚精佛理。著中食論。理趣甚高。其略曰。人所以不得道者。由於心神昏惑。心神所以昏惑。由於外物擾之。擾之大者其事有三。一則勢利榮名。二則妖妍靡曼。三則甘旨肥醲。榮名難日用於心。要無晷刻之累。妖妍靡曼方之已深。甘旨肥醲為累甚切。萬事紜紜皆三者之枝葉耳。聖人知不斷此三事求道無從可得。乃為之法使簡而易從。若也直云。三事惑本並宜禁絕。而此三事。是人情所甚惑。念慮所難遣。雖有禁之之旨。而事難卒從。譬如方舟濟河。豈不欲直至彼岸。河流湍急。會無直濟之理。不得不從流。靡久而獲至。非不願速。事難故也。禁此三事。事宜有端。何則食之於人不可頓息。其于情性三累莫甚。故推此晚食並置中前。自中之後清虛無事。因此無事念慮得簡。在始未專。在久自習。於是束以八支紆以禁戒。靡曼之慾無由得前。榮名眾累稍隨事遣。故云。往古諸佛過中不餐。此蓋是遣累之筌罤。適道之捷徑。而惑者咸謂止於不食。此乃迷於向方。不知厥路者也。又嘗著設會謂意謂如來在日。眾居伽藍不置食具。時
至則分衛持缽以福眾生。今之僧徒一皆違廢。不止不持中食。甚者甘腴廚膳豐美飲食。或遇請召得蔬蔌之具。莫不顰蹙以為不能甘也。此豈有志於道哉。其論略曰。出家之人本資行乞。戒律炳然。不許立廚帳並蓄凈人。今既取足官寺。行乞事廢。或有持缽登門。便呼為僧徒鄙事。既為眾所鄙恥。不復行乞。悠悠後進求理者寡。將謂乞食之業不可復行。由凈飯王子轉輪之貴。持缽行乞以福施者。豈不及千載之外凡庸沙門躬命仆豎自營口腹者乎。行乞受請二事不殊。今不復行乞。又不赴請。則行乞之法於此永冥。此法既冥則僧非佛種。佛種既離則三寶墜地矣。約有文集百餘卷。行於世。
(十三 乙未) 是年魏胡太后。作永寧石窟二寺。極土木之美。而永寧尤盛。有金像高丈八尺如中人者又十軀。為浮圖九級。筑基下及黃泉。其高九十丈。上立剎復高十丈。每夜靜鈴鐸聲聞十餘里。佛殿如太極殿。三門如端門。僧房千楹。玉珠錦繡。駭人心目。未幾雷電火爇其塔。遠近咸見煙焰中有塔升空而沒。后月餘有自東州來者云。此日見塔乘空飛海上。而望海者時亦見之。
(丙申) 魏孝明帝詡(宣武次子。六歲即位。胡太后臨朝。在位十二年。十九歲崩。葬定陵。改熙平)。
(戊戌) 魏改神龜。
【現代漢語翻譯】 現代漢語譯本： （僧人）應該托缽乞食，以此來為眾生積福。如今的僧人全部違背廢棄了這種做法。不僅不堅持過午不食的戒律，更甚者享用美味的廚房膳食和豐盛的飲食。有時遇到邀請，得到一些蔬菜之類的食物，沒有不皺眉嫌棄，認為不能滿足自己的口味的。這難道是有志於追求佛道的樣子嗎？相關的論述大概是這樣說的：出家之人本來依靠乞食為生，戒律明明白白地規定，不允許設立廚房，也不允許蓄養僕人。現在既然在官寺裡衣食無憂，乞食的事情就被廢棄了。有些人偶爾托缽上門，就被稱為是僧人中的鄙陋之事。既然被大眾所鄙視，就不再乞食了。悠悠後來的學佛之人，追求真理的很少，認為乞食的行業不能再實行了。難道是凈飯王子（Śuddhodana）（釋迦牟尼佛的父親）以轉輪王的尊貴身份，托缽乞食來為佈施者積福，還不如千年之外的平庸沙門，役使僕人來自己經營口腹之慾嗎？乞食和接受邀請這兩件事沒有本質區別。現在既不乞食，又不接受邀請，那麼乞食的法則就在這裡永遠消失了。這個法則既然消失，那麼僧人就不是佛的種子了。佛的種子既然離開了，那麼佛法僧三寶就要墜落到地上了。大約有文集一百多卷，流傳於世。 （十三 乙未）這一年，北魏的胡太后，建造了永寧石窟和永寧寺兩座寺廟，窮盡了土木建築的精美。而永寧寺尤其興盛，有高達一丈八尺的金像，像普通人大小的金像還有十尊。建造了九層的佛塔（stūpa），地基深入到地下。塔高九十丈，上面立的塔剎（chattra）又高十丈。每到夜晚安靜的時候，鈴鐸的聲音能傳到十幾里之外。佛殿如同太極殿，三門如同端門，僧房有一千間，裝飾著玉珠錦繡，令人震驚。沒過多久，雷電引發火災燒燬了這座塔。遠處近處的人都看到煙焰中有塔升到空中然後消失了。過了一個多月，有從東州來的人說，這一天看見塔乘空飛向海上。而望海的人也時常能看到它。 （丙申）北魏孝明帝 詡（Xu）（宣武帝的次子，六歲即位，胡太后臨朝聽政。在位十二年，十九歲去世，葬在定陵，改年號為熙平）。 （戊戌）北魏改年號為神龜。
【English Translation】 English version: (Monks) should practice alms-begging with a bowl to accumulate blessings for all beings. Nowadays, monks have all violated and abandoned this practice. Not only do they not adhere to the precept of not eating after noon, but even worse, they enjoy delicious kitchen meals and sumptuous food. Sometimes, when invited and offered vegetables, they frown and dislike it, thinking it is not to their liking. Is this the attitude of someone aspiring to the path of enlightenment? The related discussion roughly says this: A renunciant originally relies on begging for sustenance. The precepts clearly state that it is not allowed to set up a kitchen or keep servants. Now that they have sufficient food and clothing in the official temples, the practice of begging has been abandoned. Some occasionally go door-to-door with a bowl, and are called a lowly matter among monks. Since they are despised by the public, they no longer beg for alms. Later generations of those seeking the truth are few, thinking that the practice of begging can no longer be carried out. Is it that Prince Śuddhodana (釋迦牟尼佛的父親) (father of Śākyamuni Buddha), with the noble status of a Chakravartin (轉輪王), begged for alms to accumulate blessings for donors, is not as good as the mediocre monks thousands of years later, who employ servants to manage their own food and drink? There is no essential difference between begging for alms and accepting invitations. Now that they neither beg for alms nor accept invitations, then the law of begging will disappear forever here. Since this law disappears, then monks are not the seeds of the Buddha. Since the seeds of the Buddha have left, then the Three Jewels (三寶) of Buddha, Dharma, and Sangha will fall to the ground. There are about a hundred volumes of collected works, circulating in the world. (Thirteenth year, Yǐ Wèi) In this year, Empress Dowager Hu of the Northern Wei dynasty built two temples, Yongning Grottoes and Yongning Temple, exhausting the beauty of civil engineering. Yongning Temple was especially prosperous, with golden statues as tall as eighteen feet, and ten golden statues the size of ordinary people. A nine-story stūpa (佛塔) was built, with the foundation reaching down to the Yellow Springs (黃泉). The tower was ninety zhang (丈) high, and the finial (chattra) (塔剎) on top was another ten zhang high. Every quiet night, the sound of the bells could be heard for more than ten li (里). The Buddha hall was like the Taiji Hall, the three gates were like the Duanmen Gate, and there were a thousand monks' rooms, decorated with jade beads and brocade, which shocked people's eyes. Before long, lightning struck and set the tower on fire. People far and near saw the tower rising into the air in the smoke and flames and then disappearing. More than a month later, someone from Dongzhou said that on that day they saw the tower flying into the sea in the air. And those who looked at the sea often saw it as well. (Bǐng Shēn) Emperor Xiaoming of the Northern Wei dynasty, Xu (宣武帝的次子) (second son of Emperor Xuanwu, ascended the throne at the age of six, Empress Dowager Hu held court. Reigned for twelve years, died at the age of nineteen, buried in Dingling, changed the era name to Xiping). (Wù Xū) The Northern Wei dynasty changed the era name to Shengui.
(十四 己亥) 會稽沙門惠皎。以寶唱所撰名僧傳頗多浮泛。因著高僧傳十四卷。始元漢永平十年終於是歲。凡四百五十三載。二百五十有七人。附見者二百餘人。開其德業大略為十例。其自敘曰。前古撰集多曰名僧。然名者實之賓也。若實行潛光則高而不名。若寡德適時則名而不高。茲焉用紀。高而不名則備今錄。世以為確論。
(十五) 釋僧朗者。常誦法華。風度凝遠飲啖不常。每出一狗一猴隨之。日循乞得飲膳。即置木盂中。食畢舉其餘以飼猴狗。善作龜藏。或時手足頭頸俱縮不見。又嘗登舟初無篙力。朗坐其中猴狗馴側。舟自溯流而上。法師道英。初隱太行山禪宴。樹枝縈結如蓋覆之。居久之棄去。行龍臺澤。觀游魚愛之。即解衣入水。宴坐深淵七日而出。又嘗隆冬睹嚴冰愛其瑩澈。就臥其上信宿而起。晚居蒲州普濟寺。一日講起信。至真如門奄爾氣絕。眾意其逝矣。有都講識之。即謂眾曰。此入滅盡想耳。三日乃蘇矣。
(庚子) 改普通○魏改正光。
(十六) 普通元年。帝于禁中筑圓壇。將稟受歸戒。妙選德行尤異者為之師。朝議以惠約法師望高。詔至。約以禮遜讓不許。夏四月丁巳。帝行問道。禮稟約為師授具足戒。方羯磨次甘露降於庭。有三足烏二孔雀。歷階馴伏。帝
【現代漢語翻譯】 現代漢語譯本 (十四 己亥) 會稽的沙門（佛教出家人）惠皎，認為寶唱所撰寫的《名僧傳》頗多浮誇不實之處，於是撰寫了《高僧傳》十四卷。起于漢永平十年，終於己亥年，總共四百五十三年，記載了二百五十七人，附帶提及的二百餘人。將其德行事業大致分為十類。他在自序中說：『前代的著作大多稱為《名僧傳》，然而名聲是實際的附屬品。如果實際修行，韜光養晦，那麼品德高尚卻不為人知；如果缺少德行，只是適應時勢，那麼有名聲卻不高尚。這要如何記載呢？品德高尚卻不為人知的人，就收錄在今天的記錄中。』世人認為這是確切的論斷。 (十五) 釋僧朗，經常誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）。風度高遠，飲食不規律。每次出門，都有一隻狗和一隻猴子跟隨。每天沿街乞討食物，就放在木盆中。吃完后，把剩下的食物餵給猴子和狗。擅長『龜藏』，有時手、腳、頭、頸都縮起來不見。又曾經乘船，最初沒有船篙的推動力量。僧朗坐在船中，猴子和狗馴順地待在一旁，船自己逆流而上。法師道英，最初隱居在太行山禪修，樹枝纏繞交結，像傘蓋一樣覆蓋著他。住了很久之後離開，前往龍臺澤。看到游魚，很喜歡它們，就脫下衣服進入水中，在深淵中靜坐七天後出來。又曾經在寒冷的冬天看到堅硬的冰，喜歡它的晶瑩剔透，就躺在上面睡了兩夜才起來。晚年住在蒲州普濟寺。一天講解《起信論》（Mahāyāna-śraddhotpāda-śāstra），講到真如門時，突然氣絕。眾人都認為他去世了。有一位都講認識他，就對眾人說：『這是進入了滅盡定（nirodha-samāpatti）而已，三天後就會甦醒。』 (庚子) 改年號為普通。魏國改正光年號。 (十六) 普通元年，皇帝在皇宮中建造圓形祭壇，將要稟受歸戒。精選德行特別出衆的人作為他的老師。朝廷商議認為惠約法師聲望很高，下詔請他來。惠約以禮節謙讓推辭不肯接受。四月丁巳日，皇帝進行問道儀式，以禮節拜惠約為師，授予具足戒（upasampadā）。在羯磨（karma）儀式進行時，甘露降落在庭院中。有三足烏和兩隻孔雀，走下臺階馴順地趴伏著。皇帝
【English Translation】 English version (14, Ji-Hai) The Shramana (Buddhist monk) Hui Jiao of Kuaiji, considering that the Biographies of Eminent Monks compiled by Baochang contained many exaggerations and inaccuracies, wrote the Biographies of High Monks in fourteen volumes. It began in the tenth year of Yongping in the Han Dynasty and ended in this year, spanning a total of four hundred and fifty-three years, recording two hundred and fifty-seven people, with more than two hundred others mentioned incidentally. He divided their virtues and achievements into ten categories. In his preface, he said: 'Ancient compilations mostly called it 'Biographies of Famous Monks', but fame is an accessory to reality. If one practices diligently and keeps a low profile, then one's virtue is high but one is not famous; if one lacks virtue and merely adapts to the times, then one is famous but not high. How can this be recorded? Those who are high in virtue but not famous are included in today's record.' The world considers this to be an accurate judgment. (15) The Shramana Seng Lang, often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). His demeanor was lofty and distant, and his diet was irregular. Every time he went out, a dog and a monkey followed him. Every day he begged for food along the street, which he placed in a wooden bowl. After eating, he fed the remaining food to the monkey and the dog. He was skilled in 'turtle hiding', sometimes retracting his hands, feet, head, and neck so that they could not be seen. He also once boarded a boat, initially without the power of a pole. Seng Lang sat in the boat, and the monkey and dog stayed obediently by his side, and the boat went upstream on its own. Dharma Master Daoying initially lived in seclusion in the Taihang Mountains for meditation, where tree branches intertwined and formed a canopy over him. After living there for a long time, he left and went to Longtai Marsh. Seeing the swimming fish, he loved them, so he took off his clothes and entered the water, sitting in meditation in the deep pool for seven days before coming out. He also once saw hard ice in the cold winter, loved its crystal clearness, and lay on it for two nights before getting up. In his later years, he lived in Pujisi Temple in Puzhou. One day, while lecturing on the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra), when he reached the gate of Suchness, he suddenly stopped breathing. Everyone thought he had passed away. A lecturer who knew him said to the crowd: 'He has only entered the Nirodha-Samāpatti (extinction of perception and sensation), he will awaken in three days.' (Geng-Zi) The reign title was changed to Putong. The Wei Dynasty changed the reign title to Zheng Guang. (16) In the first year of Putong, the emperor built a circular altar in the palace, intending to receive the Three Refuges and Precepts. He carefully selected those with particularly outstanding virtue to be his teachers. The court discussed and considered Dharma Master Huiyue to be of high reputation, and an edict was issued inviting him. Huiyue declined with courtesy and humility. On the Ding-Si day of the fourth month, the emperor performed the ceremony of asking questions and respectfully took Huiyue as his teacher, receiving the full monastic precepts (upasampadā). During the Karma (ritual) ceremony, nectar fell in the courtyard. There was a three-legged crow and two peacocks, descending the steps and lying down obediently. The emperor
大悅。賜約別號智者。自是入朝必設特榻處之。而帝座其側。凡太子諸王公卿道俗從約授戒者。四萬八千人。沙門雖在耆艾。亦重稟授。獨法雲公曰。吾既戒矣。其可以佛法為人事耶。於是議者高之。
(十七) 時有達禪師者。得水觀三昧。每入此定。有窺之者。唯見清水凝渟滿室。沙門道仙從達游。得火光三昧。所居之室玄夜大明焉。
(十八) 帝留神法門。時釋子多縱率。主僧懦不能制。帝患之。欲自以律行僧正事。詔下京城大德。無敢議者。獨藏法師以為佛法淵博非一人能盡之。執不奉詔。帝訝之。召入光華殿問狀。藏面陳大旨。秉執有據。帝不能奪。遂從之。藏退謂諸僧曰。上以佛法為己任誠當推順。然衣冠家子弟十輩。猶不能俱稱父意。今糅雜五方之眾而以一己好惡繩之。戒律將廢矣。諸君不慮此何也。法雲公嘆曰。教理深致未能多謝。一日之事良可愧服。
(十九) 帝自受具。寢處略同沙門。雖宮禁每亦恣僧遊覽。獨禁御座而已。藏公一日昇殿登之。左右呵止之。藏曰。貧道定光金輪之裔。寧愧此座。倘見殺不慮無受生處。帝聞置之弗罪。藏少時遇相者曰。法師壽不過三十一藏。歲懼日誦金剛般若。至期夢前人復來告曰。法師以般若力故。壽倍僧矣。又嘗夢維摩詰降其房與語。
【現代漢語翻譯】 現代漢語譯本：皇帝非常高興，賜予智約（Zhiyue）『智者』的別號。從此以後，智約每次入朝，皇帝必定特設坐榻來安置他，而皇帝的座位就在他的旁邊。凡是太子、諸王、公卿、僧侶、道士、俗人，從智約那裡接受戒律的人，有四萬八千人。沙門即使是年高德劭，也鄭重地重新接受戒律。只有法雲（Fayun）法師說：『我已經受過戒了，怎麼可以把佛法當作人情來做呢？』於是議論的人都認為他很高尚。 當時有一位達（Da）禪師，得到了水觀三昧（Shuiguan Sanmei）。每次進入這種禪定，有人窺視他，只能看見滿屋都是清澈平靜的水。沙門道仙（Daoxian）跟隨達禪師遊學，得到了火光三昧（Huoguang Sanmei），他所居住的房間在黑夜裡也光明大亮。 皇帝全神貫注于佛法。當時僧人大多放縱不羈，主持僧人軟弱不能管束，皇帝對此感到憂慮。想要親自用戒律來管理僧眾事務，下詔給京城的大德高僧，沒有人敢提出異議。只有藏（Zang）法師認為佛法淵博精深，不是一個人能夠完全掌握的，堅持不接受詔令。皇帝對此感到驚訝，召見他到光華殿詢問情況。藏法師當面陳述大意，堅持自己的主張，理由充分。皇帝不能駁倒他，於是聽從了他的意見。藏法師退下後對眾僧說：『皇上把弘揚佛法當作自己的責任，確實應當推崇順從。然而，即使是官宦人家的子弟十個人，也不能完全符合父親的心意。現在把來自四面八方的僧眾混雜在一起，用一個人的好惡來約束他們，戒律將要廢弛了。各位難道不為此擔憂嗎？』法雲法師嘆息說：『藏法師對教理的深刻理解，我未能多加感謝。但就今天這件事來說，我實在感到慚愧和佩服。』 皇帝親自受持具足戒，起居生活大致與沙門相同。即使是皇宮禁地，也常常允許僧人遊覽，唯獨禁止僧人登上御座。藏法師有一天升殿，登上了御座。左右侍從呵斥制止他。藏法師說：『貧僧是定光佛（Dingguang Fo）、金輪王（Jinlun Wang）的後裔，難道會愧對這個座位嗎？即使被殺，也不用擔心沒有受生的地方。』皇帝聽說了，沒有怪罪他。藏法師年輕時遇到一位相面的人，說：『法師的壽命不會超過三十一歲。』藏法師每天都恐懼，日夜誦讀《金剛般若經》。到了三十一歲那年，夢見之前的那個人又來告訴他說：『法師因為般若經的力量，壽命可以加倍了。』又曾經夢見維摩詰（Vimokirti）降臨到他的房間與他交談。
【English Translation】 English version: The Emperor was greatly pleased and bestowed upon Zhiyue (智約), the title 'Wise One'. From then on, whenever Zhiyue entered the court, the Emperor would specially prepare a seat for him, with the Emperor's own seat beside it. A total of 48,000 people, including the Crown Prince, princes, dukes, ministers, monks, Taoists, and laypeople, received precepts from Zhiyue. Even monks of great age and virtue respectfully received the precepts again. Only Dharma Master Fayun (法雲) said, 'I have already received the precepts. How can I treat the Dharma as a matter of personal favor?' Therefore, those who discussed this matter considered him to be of high moral character. At that time, there was a Chan Master Da (達) who had attained the Water Contemplation Samadhi (Shuiguan Sanmei). Whenever he entered this samadhi, those who peeked at him would only see clear, still water filling the room. The monk Daoxian (道仙) followed Master Da in his travels and attained the Fire Light Samadhi (Huoguang Sanmei). The room where he lived was brightly lit even in the darkest night. The Emperor devoted himself to the Dharma. At that time, many monks were unrestrained, and the head monk was too weak to control them, which worried the Emperor. He wanted to personally manage the affairs of the Sangha with the precepts, and issued an edict to the eminent monks of the capital, but none dared to object. Only Dharma Master Zang (藏) believed that the Buddha-dharma was profound and not something that one person could fully grasp, and he insisted on not accepting the edict. The Emperor was surprised by this and summoned him to the Guanghua Hall to inquire about the situation. Dharma Master Zang stated his main points face to face, firmly adhering to his principles with solid evidence. The Emperor could not refute him, so he followed his advice. After retreating, Dharma Master Zang said to the monks, 'The Emperor takes the promotion of the Dharma as his responsibility, and we should indeed support and comply. However, even ten sons from official families cannot fully satisfy their father's wishes. Now, mixing together monks from all directions and using one person's likes and dislikes to restrain them, the precepts will be abandoned. Are you not worried about this?' Dharma Master Fayun sighed and said, 'I have not been able to thank Dharma Master Zang enough for his profound understanding of the teachings. But regarding today's matter, I am truly ashamed and admire him.' The Emperor personally received the complete precepts, and his daily life was largely the same as that of a monk. Even the forbidden areas of the palace were often open for monks to visit, except for the Emperor's throne. One day, Dharma Master Zang ascended the hall and sat on the throne. The attendants on the left and right scolded him and tried to stop him. Dharma Master Zang said, 'This poor monk is a descendant of Dipamkara Buddha (Dingguang Fo) and a Chakravartin King (Jinlun Wang). Why should I be ashamed of this seat? Even if I am killed, I do not worry about not having a place to be reborn.' The Emperor heard about this and did not punish him. When Dharma Master Zang was young, a fortune-teller told him, 'The Dharma Master's life will not exceed thirty-one years.' Dharma Master Zang was afraid every day and recited the Diamond Sutra (Vajra Prajna Paramita Sutra) day and night. When he reached the age of thirty-one, he dreamed that the previous person came again and told him, 'Because of the power of the Prajna Sutra, the Dharma Master's life will be doubled.' He also once dreamed that Vimalakirti (Vimokirti) descended to his room and spoke with him.
臨別以素麈尾遺之而去。藏自是玄辯日新矣。
(二十) 魏正光元年孝明帝加元服。命沙門道士講道于禁中。時道士姜斌沙門曇謨最對論。帝曰。佛與老子同時否。姜斌曰。按開天經云。老子西入化胡。佛充侍者。明是同時。曇謨最曰。老子當週何年而生。斌曰。定王三年生。簡王四年仕于周。敬王四年年八十五西入化胡。最曰。吾佛以周昭王二十四年誕生。穆王五十二年滅度。自世尊滅度至定王三年。凡三百四十五年。老子方生。及敬王元年老子西遊。則世尊示寂已四百二十五年矣。據此相去懸遠。而言化胡。無乃謬乎。斌曰。佛生周昭之世。有何文記。最曰。周書異記。漢法本內傳。並有明文。斌曰。孔子製法。于佛迥無文記何也。最曰。孔子有三備十經。謂天地人也。佛之文言出於中備。斌曰。孔子聖人何假十乎。最曰。佛是眾聖之王。達一切含識先後際。吉兇終始不假卜筮。自余小聖雖曉未然。必藉蓍龜方通休咎。時侍中劉騰宣敕曰。姜斌論無宗旨。宜退席。又問。開天經何從而得。是誰所說。可疾取來。及取經至。帝命群臣詳定真偽。時太尉蕭綜太傅李寔洎公卿大夫百六十餘人。覽畢劾奏曰。老子止著五千文。更無他說。今姜斌所據。文詞鄙俚宗旨乖謬。既瀆先師又罔聖德。罪當惑眾。制可。將抵
【現代漢語翻譯】 現代漢語譯本 （藏）臨別時，（高僧）送給他一支素色的拂塵作為禮物然後離開了。（道藏）從此以後，（道藏）的玄學辯論能力日益精進。
（二十）魏正光元年，孝明帝舉行加元服的儀式。命令僧人和道士在宮中講經論道。當時道士姜斌和沙門曇謨最進行辯論。皇帝問道：『佛和老子是同時代的人嗎？』姜斌回答說：『按照《開天經》的記載，老子向西進入化胡之地，佛充當侍者。很明顯是同時代的人。』曇謨最反駁道：『老子在周朝哪一年出生的？』姜斌說：『周定王三年出生，周簡王四年在周朝做官，周敬王四年八十五歲時向西進入化胡之地。』曇謨最說：『我們佛在周昭王二十四年誕生，周穆王五十二年圓寂。從世尊圓寂到周定王三年，總共三百四十五年。老子才出生。等到周敬王元年老子西遊，世尊已經示寂四百二十五年了。按照這個時間推算，相差非常遙遠。如果說化胡，恐怕是荒謬的吧。』姜斌說：『佛出生在周昭王時代，有什麼文獻記載嗎？』曇謨最說：『《周書異記》、《漢法本內傳》，都有明確的記載。』姜斌說：『孔子制定法規，對於佛卻完全沒有記載，這是為什麼呢？』曇謨最說：『孔子有三備十經，指的是天地人。佛的言論出自於中備。』姜斌說：『孔子是聖人，為什麼還需要十經呢？』曇謨最說：『佛是眾聖之王，通達一切有情眾生的過去、現在、未來，吉兇終始，不需要占卜。其餘的小聖人雖然知道未來，必須藉助蓍草和龜甲才能通曉吉兇。』當時侍中劉騰宣讀皇帝的命令說：『姜斌的論點沒有宗旨，應該退席。』又問：『《開天經》是從哪裡得到的？是誰說的？趕緊拿來。』等到經書拿來，皇帝命令群臣詳細鑑定真偽。當時太尉蕭綜、太傅李寔以及公卿大夫一百六十餘人，看完後上奏說：『老子只寫了五千字，沒有其他的說法。現在姜斌所依據的，文辭鄙俗淺陋，宗旨乖謬。既褻瀆了先師，又欺騙了聖德。罪應當是迷惑大眾。』皇帝批準，準備將他處決。
【English Translation】 English version (Cang) parted, (the high monk) gifted him a plain duster as a farewell present and left. From then on, Cang's skills in metaphysical debate improved daily.
(20) In the first year of Zheng Guang during the Wei Dynasty, Emperor Xiaoming held a coming-of-age ceremony. He ordered monks and Taoists to lecture on their doctrines in the palace. At that time, the Taoist Jiang Bin and the Shramana Tanmo Zui debated. The Emperor asked: 'Were Buddha and Lao Tzu contemporaries?' Jiang Bin replied: 'According to the 'Kai Tian Jing' (Scripture of the Opening of the Heavens), Lao Tzu went west to convert the barbarians, and Buddha served as an attendant. It is clear that they were contemporaries.' Tanmo Zui retorted: 'In which year of the Zhou Dynasty was Lao Tzu born?' Jiang Bin said: 'He was born in the third year of King Ding of Zhou, served in the Zhou court in the fourth year of King Jian, and went west to convert the barbarians at the age of eighty-five in the fourth year of King Jing.' Tanmo Zui said: 'Our Buddha was born in the twenty-fourth year of King Zhao of Zhou and passed away in the fifty-second year of King Mu. From the Nirvana of the World Honored One to the third year of King Ding, there were a total of three hundred and forty-five years. Only then was Lao Tzu born. When Lao Tzu traveled west in the first year of King Jing, the World Honored One had already passed away for four hundred and twenty-five years. According to this calculation, the difference is very large. To say that he converted the barbarians is probably absurd.' Jiang Bin said: 'Is there any written record of Buddha being born in the era of King Zhao of Zhou?' Tanmo Zui said: 'The 'Zhou Shu Yi Ji' (Records of Strange Events in the Zhou Dynasty) and the 'Han Fa Ben Nei Zhuan' (Inner Biography of the Fundamental Teachings of the Han Dynasty) both have clear records.' Jiang Bin said: 'Confucius established laws, but there is no record of Buddha at all. Why is that?' Tanmo Zui said: 'Confucius has the Three Preparations and Ten Classics, referring to heaven, earth, and man. Buddha's words come from the Middle Preparation.' Jiang Bin said: 'Confucius is a sage, why would he need ten classics?' Tanmo Zui said: 'Buddha is the king of all sages, understanding the past, present, and future of all sentient beings, good fortune, misfortune, beginning, and end, without needing divination. Other lesser sages, although they know the future, must rely on milfoil stalks and tortoise shells to understand good and bad omens.' At that time, the attendant Liu Teng announced the Emperor's decree, saying: 'Jiang Bin's arguments have no basis, he should withdraw.' He then asked: 'Where did the 'Kai Tian Jing' come from? Who said it? Bring it here quickly.' When the scripture was brought, the Emperor ordered the officials to examine its authenticity in detail. At that time, the Grand Commandant Xiao Zong, the Grand Tutor Li Shi, and more than one hundred and sixty dukes, ministers, and grandees, after reading it, memorialized: 'Lao Tzu only wrote five thousand words, and there are no other sayings. What Jiang Bin relies on now is vulgar and shallow in its language, and its doctrines are erroneous. It both blasphemes the former teacher and deceives the sacred virtue. The crime should be misleading the public.' The Emperor approved, preparing to execute him.
以刑。三藏菩提流支奏解。斌特流馬邑。曇謨最善大小乘有律行。初在邯鄲說律。感異比丘六十餘輩降席聽戒。流支每見稱為東方開士焉。
(二十一) 魏書佛老志曰。道家之源出於老子。其自言也。先天地生以資萬類。上處玉京為神王之宗。下在紫微為飛仙之主。千變萬化有德不德。隨機應物厥跡無常。授軒轅于峨嵋。教帝嚳于牧德。大禹聞長生之訣。尹喜受道德之旨。至於丹書紫字升玄飛步之經。五石金光妙有靈洞之說。不可勝紀。其為教也。咸蠲去邪累澡雪精神。積行樹功累德增善。乃至白日昇天長生世上。是以秦皇漢武甘心不息。勞心竭思所在追求。終莫之致。退恨於後。故有欒大徐氏之誅。然其道惑人效學非一。靈帝置華蓋於濯龍。設壇場而為禮。及張陵授道于鶴鳴。因傳天宮章本千有二百。弟子相授其事大行。齋祠跪拜各有成法。於是三元九府百二十宮。一切諸神咸所統攝。又稱劫數頗竊佛經。及其劫終稱天地俱壞。其書多有禁秘。非其徒不得輒觀。至於化金銷王行符敕水奇方妙術萬等千條。上云羽化飛天。次稱消災減禍。故好異者往往而尊事之。初文帝入賓于晉。從者云登仙伊闕。太祖好老子之言。誦詠不倦。天興中儀曹郎董謐上服食仙經數十篇。乃置仙人博士。立仙坊煮煉百藥。封西山以供
【現代漢語翻譯】 現代漢語譯本：因為觸犯刑法。三藏菩提流支上奏解釋。在斌特流馬邑。曇謨最擅長大小乘佛教，並且嚴守戒律。最初在邯鄲講解戒律時，感動了六十多位非凡的比丘降座聽戒。菩提流支每次見到他，都稱讚他是東方開悟之士。
《魏書·佛老志》記載：道家的源頭出自老子。道家自稱，老子在天地產生之前就已經存在，為萬物提供資源。他在上面居住在玉京，是眾神之王；在下面居住在紫微，是飛仙之主。他千變萬化，有德或無德，隨機應物，行跡無常。他曾在峨嵋山傳授黃帝軒轅，在牧德教導帝嚳。大禹聽聞了長生不老的秘訣，尹喜接受了道德的精髓。至於記載丹書紫字、升玄飛步的經典，以及五石金光、妙有靈洞的說法，數不勝數。道家的教義是，去除邪惡的牽累，洗滌精神，積累功德，增加善行，最終達到白日飛昇、長生不老的目的。因此，秦始皇、漢武帝甘心不懈，勞心竭思地四處追求，最終都沒有成功，事後感到後悔，所以才有了欒大、徐福被誅殺的事件。然而，道家的學說迷惑人心，效仿學習的人很多。靈帝在濯龍設定華蓋，設立壇場舉行祭祀。張陵在鶴鳴山傳授道術，因此流傳下來天宮章本一千二百卷。弟子們互相傳授，道教之事盛行。齋戒祭祀、跪拜等都有固定的儀式。於是，三元、九府、一百二十宮的一切諸神，都由道教統攝。道教還聲稱有劫數，頗有抄襲佛教經典之嫌。他們聲稱劫數終結時，天地都會毀滅。道教的書籍大多有禁忌，不是道教徒不得隨意觀看。至於化金、銷王、行符敕水等奇方妙術，成千上萬。道教宣揚，上可以羽化飛天，其次可以消災減禍。所以，喜歡奇異的人往往尊崇信奉道教。當初，文帝作為賓客來到晉朝，隨從的人說在伊闕山登仙。太祖喜歡老子的學說，誦讀不倦。天興年間，儀曹郎董謐進獻服食仙經數十篇。於是設定仙人博士，設立仙坊煮煉各種藥物，封西山以供奉。
【English Translation】 English version: Because of violating the law. The Tripiṭaka Bodhiruci memorialized an explanation. In Binte Liu Ma Yi. Dharmamitra was most proficient in both Mahayana and Hinayana Buddhism and strictly observed the precepts. Initially, when he lectured on the precepts in Handan, he moved more than sixty extraordinary bhikshus to descend from their seats to listen to the precepts. Every time Bodhiruci saw him, he praised him as an enlightened scholar from the East.
The 'Treatise on Buddhism and Taoism' in the Book of Wei states: 'The origin of Taoism comes from Laozi (Lao Tzu). Taoists claim that Laozi existed before the creation of heaven and earth, providing resources for all things. Above, he resides in Yujing (Jade Capital), the king of all gods; below, he resides in Ziwei (Purple Palace), the master of flying immortals. He undergoes countless transformations, possessing virtue or lacking it, adapting to circumstances, and his traces are impermanent. He taught the Yellow Emperor Xuanyuan on Mount Emei and instructed Emperor Ku in Mude. Yu the Great heard the secrets of immortality, and Yin Xi received the essence of morality. As for the classics recording cinnabar scripts and purple characters, ascending to the mysterious and flying steps, as well as the sayings of Five Stones Golden Light and the Mysterious Spiritual Cave, they are too numerous to count. The doctrine of Taoism is to remove the entanglements of evil, cleanse the spirit, accumulate merit, increase good deeds, and ultimately achieve ascension to heaven in broad daylight and immortality in the world. Therefore, Emperor Qin and Emperor Wu of Han willingly persevered, exhausting their minds and thoughts in pursuit, but ultimately failed and regretted it afterward, hence the executions of Luan Da and Xu Fu. However, the doctrines of Taoism are deceptive, and many people imitate and learn them. Emperor Ling set up a canopy in Zhuolong and established altars for sacrifices. Zhang Ling taught Taoist arts on Mount Heming, thus transmitting the 1,200 chapters of the Heavenly Palace. Disciples passed them on to each other, and Taoist affairs flourished. Fasting and sacrifices, kneeling and worship, all had fixed rituals. Thus, all the gods of the Three Origins, Nine Prefectures, and One Hundred and Twenty Palaces were governed by Taoism. Taoism also claims to have kalpas (aeons), somewhat plagiarizing Buddhist scriptures. They claim that when the kalpa ends, heaven and earth will be destroyed. Most of the books of Taoism have taboos, and non-Taoists are not allowed to view them casually. As for the miraculous formulas and techniques such as transforming gold, dissolving kings, performing talismans, and commanding water, there are thousands upon thousands. Taoism proclaims that one can ascend to heaven through feather transformation, and secondly, one can eliminate disasters and reduce misfortunes. Therefore, those who like the strange and unusual often respect and believe in Taoism. Initially, when Emperor Wen entered Jin as a guest, his followers said that he ascended to immortality on Mount Yique. Emperor Taizu liked the sayings of Laozi and recited them tirelessly. During the Tianxing era, Dong Mi, the Yicao official, presented dozens of chapters of elixirs for immortality. Therefore, he established a Doctor of Immortality, set up a workshop to boil and refine various medicines, and sealed Mount Xi to provide offerings.'
其薪蒸。令死罪者服之。多死無驗。久之太祖意少懈乃止。
(壬寅) 魏用正光歷。
(癸卯) 鑄鐵錢。民盜鑄者多。物價騰踴。
(乙巳) 魏改孝昌。
(丁未) 改大通。上幸同泰寺舍身。
(二十二) 初祖菩提達磨大師。天竺南印度國香至王第三子也。王薨師出家。遇二十七祖般若多羅付以大法。因問。我既得法。宜化何國。多羅曰。汝得法已。俟吾滅度六十餘年。當往震旦國闡化。曰彼有法器堪繼吾宗。千載之下有留難否。多羅曰。汝所化方。得菩提者不可勝數。吾滅度后彼有劫難。水中文布善自降之。汝至時南方不可久留。聽吾偈曰。路行跨水復逢羊。獨自悽悽暗度江。日下可憐雙象馬。二株嫩桂久昌昌。復演八偈。皆預為讖。至多羅示寂。師演化本國。會其侄異見王者輕毀三寶。師遣其徒波羅提。微現神力攝化歸正。師以震旦緣熟即別其眾。而異見王枉駕見師。曰告之曰。當勤修福行護持三寶。吾去非晚一九即回。王泣曰。叔既有緣在彼。非吾所留。唯愿不忘父母之國。事畢早回。遂具大舟實以眾寶。王躬率臣僚送至海濱。師同商馭舟達于南海。廣州刺史蕭昂館之。以表聞奏。有詔迎見。師入朝。帝問。朕即位以來。造寺寫經度僧。不可勝數。有何功德。師曰。
【現代漢語翻譯】 現代漢語譯本：徵收他們的柴薪。讓犯死罪的人服勞役。但很多人因此而死，無法驗證效果。時間久了，太祖的意願稍微鬆懈，就停止了。
（壬寅年）北魏採用正光歷。
（癸卯年）鑄造鐵錢。百姓私自鑄造的很多，物價飛漲。
（乙巳年）北魏改年號為孝昌。
（丁未年）改年號為大通。皇上到同泰寺舍身。
（二十二年）初祖菩提達磨大師（Bodhidharma，禪宗初祖），是天竺（India）南印度國香至王（King Xiangzhi）的第三個兒子。香至王去世后，大師出家。遇到第二十七祖般若多羅（Prajnatara），般若多羅將大法傳授給他。達磨於是問道：『我既然得到了佛法，應該去哪個國家教化？』般若多羅說：『你得到佛法后，等我去世六十多年，應當前往震旦國（China）弘揚佛法。』達磨說：『那裡有可以繼承我宗派的法器嗎？千年之後會有阻礙嗎？』般若多羅說：『你所教化的地方，得到菩提（Bodhi，覺悟）的人數不勝數。我去世后，那裡會有劫難，水中木板會幫助化解。你到達那裡后，在南方不可久留。聽我的偈語：路行跨水又逢羊，獨自悽悽暗度江。日下可憐雙象馬，二株嫩桂久昌昌。』又說了八句偈語，都是預先做的讖語。到般若多羅圓寂后，達磨大師在本國弘揚佛法。恰逢他的侄子異見王（King Yijian）輕視毀壞三寶（Three Jewels，佛、法、僧），大師派他的弟子波羅提（Pratīti）稍微顯現神力，懾服教化使他歸正。大師認為前往震旦國的因緣成熟，就告別眾人。異見王親自屈尊拜見大師，告訴他說：『應當勤修福行，護持三寶。我離開不會太晚，一九年就會回來。』異見王哭著說：『叔叔既然與那裡有緣，我不能強留。只希望您不要忘記父母之國，事情辦完早點回來。』於是準備了大船，裝滿各種寶物。國王親自率領臣僚送到海邊。達磨大師與商人一起乘船到達南海。廣州刺史蕭昂（Xiao Ang）接待了他，並上表奏報。皇帝下詔迎接。大師入朝，皇帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德？』大師說：『沒有功德。』
【English Translation】 English version: Their firewood was collected. Those sentenced to death were made to perform labor. Many died as a result, and there was no way to verify the effectiveness. After a long time, Emperor Taizu's intention lessened, and he stopped it.
(Renyin Year) The Northern Wei adopted the Zheng Guang calendar.
(Guimao Year) Iron coins were cast. Many people privately cast them, and prices soared.
(Yisi Year) The Northern Wei changed the era name to Xiaochang.
(Dingwei Year) The era name was changed to Datong. The Emperor went to Tongtai Temple to dedicate himself.
(Twenty-second year) The First Patriarch Bodhidharma (Bodhidharma), was the third son of King Xiangzhi (King Xiangzhi) of the South Indian kingdom of India (India). After King Xiangzhi passed away, the master became a monk. He met the Twenty-seventh Patriarch Prajnatara (Prajnatara), who passed on the Great Dharma to him. Thereupon, Dharma asked: 'Now that I have obtained the Dharma, which country should I go to transform?' Prajnatara said: 'After you have obtained the Dharma, wait until more than sixty years after my death, and you should go to the country of Zhendan (China) to propagate the Dharma.' Dharma said: 'Are there vessels of Dharma there who can inherit my sect? Will there be obstacles after a thousand years?' Prajnatara said: 'In the place you transform, the number of those who attain Bodhi (Bodhi, enlightenment) will be countless. After my death, there will be a calamity there, and a wooden plank in the water will help resolve it. After you arrive there, you must not stay in the south for long. Listen to my verse: The road goes across the water and meets a sheep again, alone and desolate, secretly crossing the river. Under the sun, the pair of elephants and horses are pitiful, and the two young osmanthus trees will flourish for a long time.' He also spoke eight verses, all of which were prophecies made in advance. After Prajnatara passed away, Dharma propagated the Dharma in his own country. It happened that his nephew, King Yijian (King Yijian), despised and destroyed the Three Jewels (Three Jewels, Buddha, Dharma, Sangha). The master sent his disciple Pratīti (Pratīti) to slightly manifest his divine power, subdue and transform him to return to the right path. The master believed that the conditions for going to the country of Zhendan were ripe, so he bid farewell to the crowd. King Yijian personally condescended to meet the master and told him: 'You should diligently cultivate meritorious deeds and protect the Three Jewels. My departure will not be too late, and I will return in nineteen years.' King Yijian wept and said: 'Since uncle is destined to be there, I cannot force you to stay. I only hope that you will not forget the country of your parents, and return early after the matter is completed.' So he prepared a large ship, filled with various treasures. The king personally led his officials to the seashore to see him off. Dharma Master and the merchants sailed to the South Sea. Xiao Ang (Xiao Ang), the governor of Guangzhou, received him and reported it to the throne. The emperor issued an edict to welcome him. The master entered the court, and the emperor asked: 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks in countless numbers. What merit is there?' The master said: 'There is no merit.'
並無功德。帝曰。何以並無。師曰。人天小果有漏之因。雖有非實。帝曰。何謂真功德。師曰。凈智妙明體自空寂。如是功德不於世求。帝曰。何為聖諦第一義。曰廓然無聖。帝曰。對朕者誰。曰不識。帝不省玄旨。師遲留數日。遂度江之魏。止於嵩山少林寺。終日壁觀而已。有僧神光者。因神人發起來見師。師端坐不顧。會天大雪。光立雪中。至積雪過膝。師憫而問曰。汝久立雪中。求何事耶。光曰。唯愿大慈開甘露門廣度群品。師曰。諸佛無上妙道曠劫難逢。豈小德小智輕心慢心欲冀真乘徒勞勤苦。光聞誨勵喜不自勝。即以利刀自斷左臂置於師前。師曰。諸佛最初求道重法忘身。汝今斷臂吾前。求亦可矣。光承其言即易名惠可。復問曰。諸佛法印可得聞乎。師曰。諸佛法印匪從人得。曰。我心未寧。乞師與安。師曰。將心來與汝安。可曰。覓心了不可得。師曰。與汝安心竟。久之為可等略辨大乘入道四行。其辭曰。
夫入道多雲。要而言之。不出二種。一理入。二行入。理入者。謂藉教悟宗。深信含生同一直性。但為客塵妄想所覆不能顯了。若舍妄歸真凝住壁觀。無自無他凡聖一等。堅住不移。更不隨於文教。此則與理冥符。無有分別寂然無為。名之理入。行入者。有四。一報冤行。二隨緣行。三無所求行
【現代漢語翻譯】 現代漢語譯本： 並無功德。梁武帝（Emperor Wu of Liang）問：『為什麼說並無功德？』達摩祖師（Bodhidharma）說：『人天小果是有漏的因，雖然有，但並非真實。』梁武帝問：『什麼是真功德？』達摩祖師說：『清凈智慧，微妙光明，本體自性空寂。這樣的功德，不應在世間追求。』梁武帝問：『什麼是聖諦第一義？』達摩祖師說：『廓然無聖。』梁武帝問：『那現在面對朕的是誰？』達摩祖師說：『不認識。』梁武帝不明白這玄妙的旨意。達摩祖師停留了幾天，於是渡江去了北魏，住在嵩山少林寺，終日面壁靜坐。有位名叫神光的僧人，因神人的啓發前來拜見達摩祖師。達摩祖師端坐著不理睬他。適逢天降大雪，神光站在雪中，直到積雪沒過膝蓋。達摩祖師憐憫他，問道：『你長時間站在雪中，要求什麼呢？』神光說：『只希望大慈悲的祖師開啟甘露之門，廣度眾生。』達摩祖師說：『諸佛無上的微妙之道，曠劫難逢。豈能以小德小智，輕慢之心，想要希求真正的佛法，那是徒勞勤苦。』神光聽了教誨，歡喜得無法自持，立即用利刀砍斷自己的左臂，放在達摩祖師面前。達摩祖師說：『諸佛最初求道，重視佛法而忘卻自身。你現在斷臂於我面前，求法也可以了。』神光聽從了他的話，就改名為慧可（Huike）。又問道：『諸佛的法印可以聽聞嗎？』達摩祖師說：『諸佛的法印不是從人那裡得到的。』慧可說：『我的心尚未安定，乞求祖師為我安心。』達摩祖師說：『把你的心拿來，我為你安。』慧可說：『尋找心，最終卻找不到。』達摩祖師說：『我已經為你安心完畢了。』之後，慧可等人大致辨明了大乘入道的四種修行方法。他的言辭是：
大凡談論入道的人很多，如果要簡要地說，不出兩種。一是理入，二是行入。理入，是指通過教義領悟宗，深信一切眾生都具有同一真性，只是被客塵妄想所覆蓋，不能顯現出來。如果捨棄虛妄，迴歸真實，凝神靜住，面壁觀照，無自無他，凡聖平等，堅定不移，不再隨順於文字教義，這就與真理暗合，沒有分別，寂靜無為，稱為理入。行入，有四種。一是報冤行，二是隨緣行，三是無所求行。
【English Translation】 English version: 'There is no merit.' Emperor Wu of Liang (Liang Wudi) asked: 'Why is there no merit?' Bodhidharma (Damo Zushi) said: 'Minor fruits of humans and devas are causes of conditioned existence. Although they exist, they are not real.' Emperor Wu of Liang asked: 'What is true merit?' Bodhidharma said: 'Pure wisdom, wondrous brightness, the essence of the body is inherently empty and still. Such merit is not to be sought in the world.' Emperor Wu of Liang asked: 'What is the first meaning of the Noble Truths?' Bodhidharma said: 'Vast emptiness, no holiness.' Emperor Wu of Liang asked: 'Who is facing me now?' Bodhidharma said: 'I do not know.' Emperor Wu of Liang did not understand the profound meaning. Bodhidharma stayed for several days, then crossed the river to the Northern Wei Dynasty, residing at Shaolin Temple (Shaolin Si) on Mount Song (Songshan), spending his days facing a wall in meditation. There was a monk named Shenguang (Shenguang), who, inspired by a divine being, came to see Bodhidharma. Bodhidharma sat upright and ignored him. It happened to be snowing heavily, and Shenguang stood in the snow until the accumulated snow reached his knees. Bodhidharma, feeling compassion, asked: 'What do you seek, standing in the snow for so long?' Shenguang said: 'I only wish that the greatly compassionate master would open the gate of sweet dew and widely liberate all beings.' Bodhidharma said: 'The unsurpassed, wondrous path of all Buddhas is rarely encountered in countless eons. How can one with small virtue and small wisdom, with a light and arrogant heart, hope to attain the true vehicle? It is futile labor and hardship.' Shenguang, hearing the instruction, was overjoyed and immediately cut off his left arm with a sharp knife and placed it before Bodhidharma. Bodhidharma said: 'When all Buddhas initially sought the Way, they valued the Dharma and forgot themselves. Now you cut off your arm before me, seeking the Dharma, it is acceptable.' Shenguang, following his words, changed his name to Huike (Huike). He then asked: 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said: 'The Dharma seal of all Buddhas is not obtained from others.' Huike said: 'My mind is not yet at peace; I beg the master to pacify it for me.' Bodhidharma said: 'Bring your mind here, and I will pacify it for you.' Huike said: 'Searching for the mind, I ultimately cannot find it.' Bodhidharma said: 'I have already finished pacifying your mind.' After a long time, Huike and others roughly distinguished the four practices for entering the Way of the Mahayana. His words are:
Generally, there are many discussions about entering the Way, but to put it simply, there are only two kinds. The first is entry through principle (li ru), and the second is entry through practice (xing ru). Entry through principle refers to understanding the essence through teachings, deeply believing that all living beings share the same true nature, but it is covered by the dust of external objects and deluded thoughts, preventing it from manifesting. If one abandons falsehood and returns to truth, concentrating and dwelling in wall-gazing, without self or other, with ordinary beings and sages being equal, firmly abiding without wavering, and no longer following textual teachings, then this aligns with the principle, without discrimination, quiet and non-active, and is called entry through principle. Entry through practice has four aspects. The first is repaying karmic debts (bao yuan xing), the second is following conditions (sui yuan xing), and the third is non-seeking (wu suo qiu xing).
。四稱法行。謂報冤行者。凡修道人若受苦時。當念我從往昔無數劫中。棄本逐末流浪諸有。多起冤憎違害無限。今雖無犯。是我夙殃惡業果熟。非天非人所能見與。甘心忍受都無怨恨。作是觀時與理相應。體冤進道。故名報冤行。隨緣行者。眾生無我並緣業所轉。苦樂齊受皆從緣生。若得勝報榮譽等事。皆是過去夙因所感。緣盡還無何喜之有。得失從緣心無增減。喜風不動冥順於道。名隨緣行。無所求行者。世人長迷處處貪著。智者悟真安心無為。萬有皆空無所希冀。三界久居猶如火宅。有身皆苦誰得而安。了達此處息念無求。故經云。有求皆苦無求乃樂。是則無求真為道行。故名無所求行。稱法行者。性凈之理因之為法。此理眾相斯空。無染無著無此無彼。經云。法無有我。離我垢故。智者信解此理。應當稱法而行。法體無慳。于身命財行檀舍施。心無慳惜。達解三空不倚不著。但為無垢。稱化眾生而不取相。此為自行。亦複利人。莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想。修行六度而無所行。是名稱法行。
大同元年十月。師將示寂。道副尼總持道育惠可等。侍側。曰時將至矣。汝等蓋各言所得乎。時道副曰。如我所見。不執文字不離文字。而為道用。師曰。汝得吾肉。尼總持曰。我今所見。如慶
【現代漢語翻譯】 現代漢語譯本：四稱法行，指的是報冤行。凡是修道之人，如果遭受痛苦時，應當想到我從往昔無數劫以來，捨棄根本而追逐枝末，在各種存在形式中流浪，多次產生怨恨，違背傷害無量眾生。如今雖然沒有犯錯，這是我過去所造惡業的果報成熟。不是天神也不是人所能給予的。甘心忍受，沒有絲毫怨恨。作這樣的觀想，與真理相應，通過忍受冤屈來增進道行，所以稱為報冤行。隨緣行，眾生沒有自我，都隨著因緣和業力而流轉。苦和樂都平等地接受，都是從因緣而生。如果得到好的果報，榮譽等事，都是過去世的善因所感。因緣結束就會消失，有什麼值得歡喜的呢？得失都隨因緣，內心沒有增加也沒有減少。喜悅之風不能動搖，默默地順應于道，稱為隨緣行。無所求行，世人長久地迷惑，處處貪戀執著。有智慧的人覺悟真理，安心於無為。萬事萬物都是空性的，沒有什麼可以期望的。三界長久居住，猶如火宅。有身體就有痛苦，誰能得到安寧呢？明白了這個道理，停止妄念，沒有所求。所以經書上說：『有所求就有痛苦，沒有所求才是快樂。』因此，無所求才是真正的道行，所以稱為無所求行。稱法行，自性清凈的道理，因它而成為法則。這個道理的各種現象都是空性的，沒有污染，沒有執著，沒有此也沒有彼。經書上說：『法沒有自我，因為離開了我的污垢。』有智慧的人相信並且理解這個道理，應當按照法則而行。法的本體沒有吝嗇，對於身命和財物，實行佈施，內心沒有吝嗇和可惜。通達理解三空，不依靠不執著，只是爲了沒有污垢，按照法則教化眾生而不執著于表象。這是自己修行，也利益他人，莊嚴菩提之道。佈施是這樣，其餘五度也是這樣。爲了去除妄想，修行六度而沒有執著于所行，這稱為稱法行。 大同元年十月，師父將要示寂。道副（人名，比丘）、尼總持（比丘尼名）、道育（人名，比丘）、惠可（人名，比丘）等，在旁邊侍奉。師父說：『時間快到了，你們各自說說自己所領悟的道理吧。』當時道副說：『依我所見，不執著于文字，也不脫離文字，而是爲了運用文字來修行。』師父說：『你得到了我的肉。』尼總持說：『我現在所見，如慶... English version: The Fourth Practice is Acting in Accordance with the Dharma. This refers to the practice of repaying grievances. All cultivators, when suffering, should contemplate that from countless eons past, they have abandoned the root and pursued the branches, wandering in various realms of existence, generating much resentment and harming countless beings. Although they may be innocent now, it is the ripening of their past evil karma. It is not bestowed by gods or humans. They should willingly endure and harbor no resentment. Contemplating in this way aligns with the truth, and advancing on the path through enduring grievances is called the Practice of Repaying Grievances. The Practice of Following Conditions: Beings are without self and are transformed by conditions and karma. Suffering and joy are equally received, arising from conditions. If one receives favorable rewards, honors, and such, it is due to past good causes. When the conditions cease, they vanish. What is there to rejoice in? Gains and losses follow conditions, and the mind neither increases nor decreases. The wind of joy does not move one, and one silently accords with the path. This is called the Practice of Following Conditions. The Practice of Seeking Nothing: Worldly people are long deluded, greedily clinging everywhere. Wise ones awaken to the truth and find peace in non-action. All things are empty, and there is nothing to hope for. Dwelling in the Three Realms is like a burning house. Having a body is suffering. Who can find peace? Understanding this, one ceases thoughts and seeks nothing. Therefore, the sutra says, 'Seeking is suffering; non-seeking is joy.' Thus, non-seeking is the true practice of the path. This is called the Practice of Seeking Nothing. The Practice of Acting in Accordance with the Dharma: The principle of the pure nature is taken as the Dharma. The various phenomena of this principle are empty, without defilement, without attachment, without this or that. The sutra says, 'The Dharma has no self, because it is free from the defilement of self.' Wise ones believe and understand this principle and should act in accordance with the Dharma. The essence of the Dharma has no stinginess. One practices giving with body, life, and wealth, without stinginess or regret. One understands the three emptinesses, not relying or clinging, but only for the sake of being without defilement, teaching beings in accordance with the Dharma without clinging to appearances. This is self-cultivation and also benefits others, adorning the path of Bodhi. Giving is like this, and so are the other five perfections. To eliminate delusion, one cultivates the six perfections without clinging to what is done. This is called the Practice of Acting in Accordance with the Dharma. In the tenth month of the first year of Datong, the Master was about to enter Parinirvana. Daofu (name of a monk), Nun Zongchi (name of a nun), Daoyu (name of a monk), Huike (name of a monk), and others attended him. The Master said, 'The time is near. Each of you should speak of what you have attained.' At that time, Daofu said, 'As I see it, one neither clings to words nor departs from words, but uses them for the path.' The Master said, 'You have attained my flesh.' Nun Zongchi said, 'What I see now is like Qing...
【English Translation】 The Fourth Practice is Acting in Accordance with the Dharma. This refers to the practice of repaying grievances. All cultivators, when suffering, should contemplate that from countless eons past, they have abandoned the root and pursued the branches, wandering in various realms of existence, generating much resentment and harming countless beings. Although they may be innocent now, it is the ripening of their past evil karma. It is not bestowed by gods or humans. They should willingly endure and harbor no resentment. Contemplating in this way aligns with the truth, and advancing on the path through enduring grievances is called the Practice of Repaying Grievances. The Practice of Following Conditions: Beings are without self and are transformed by conditions and karma. Suffering and joy are equally received, arising from conditions. If one receives favorable rewards, honors, and such, it is due to past good causes. When the conditions cease, they vanish. What is there to rejoice in? Gains and losses follow conditions, and the mind neither increases nor decreases. The wind of joy does not move one, and one silently accords with the path. This is called the Practice of Following Conditions. The Practice of Seeking Nothing: Worldly people are long deluded, greedily clinging everywhere. Wise ones awaken to the truth and find peace in non-action. All things are empty, and there is nothing to hope for. Dwelling in the Three Realms is like a burning house. Having a body is suffering. Who can find peace? Understanding this, one ceases thoughts and seeks nothing. Therefore, the sutra says, 'Seeking is suffering; non-seeking is joy.' Thus, non-seeking is the true practice of the path. This is called the Practice of Seeking Nothing. The Practice of Acting in Accordance with the Dharma: The principle of the pure nature is taken as the Dharma. The various phenomena of this principle are empty, without defilement, without attachment, without this or that. The sutra says, 'The Dharma has no self, because it is free from the defilement of self.' Wise ones believe and understand this principle and should act in accordance with the Dharma. The essence of the Dharma has no stinginess. One practices giving with body, life, and wealth, without stinginess or regret. One understands the three emptinesses, not relying or clinging, but only for the sake of being without defilement, teaching beings in accordance with the Dharma without clinging to appearances. This is self-cultivation and also benefits others, adorning the path of Bodhi. Giving is like this, and so are the other five perfections. To eliminate delusion, one cultivates the six perfections without clinging to what is done. This is called the Practice of Acting in Accordance with the Dharma. In the tenth month of the first year of Datong, the Master was about to enter Parinirvana. Daofu (name of a monk), Nun Zongchi (name of a nun), Daoyu (name of a monk), Huike (name of a monk), and others attended him. The Master said, 'The time is near. Each of you should speak of what you have attained.' At that time, Daofu said, 'As I see it, one neither clings to words nor departs from words, but uses them for the path.' The Master said, 'You have attained my flesh.' Nun Zongchi said, 'What I see now is like Qing...
喜見阿閦佛國。一見更不再見。師曰。汝得吾皮。道育禪師曰。四大本空五陰非有。而我見處無一法可得。師曰。汝得吾骨。大師惠可即禮三拜覆依位而立。師曰。汝得吾髓。即顧謂可曰。世尊以正法眼藏付囑大迦葉。展轉傳授以至於吾。吾今付汝。汝當護持。並授汝袈裟以為法信。可跪受其衣。愿聞指示。師曰。內傳法印以契真心。外付法衣以定宗旨。後代澆薄疑慮競生。謂吾西土汝乃此方。憑何得法以何為證。或遇難緣。但出此衣用以表信。其化無礙。至吾滅后二百餘年。衣止不傳。法周沙界。潛符密契千萬有餘。汝當闡化勿輕未悟。一念回機便同本有。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。又曰。吾有楞伽經四卷。亦付與汝。即是如來心地要門。吾自離南印來此東土。見赤縣神州有大乘氣象。遂逾海越漠為法求人。際會未諧如愚若訥。今得汝傳授。吾意已終。乃與其徒往禹門千聖寺。有期城太守楊炫之。問曰。西天五印師承為祖。其道云何。師曰。明佛心宗行解相應。名之曰祖。炫之曰。弟子素奉三寶而智慧昏蒙。愿師慈悲開示宗旨。師以偈答之曰。不睹惡而生嫌。不觀善而勤措。不捨智而近愚。不拋迷而就悟。達大道兮過量。明佛心兮出度。不與凡聖同纏超然。名之曰祖。炫之聞偈
【現代漢語翻譯】 現代漢語譯本： （菩提達摩）高興地看到阿閦佛國（Akshobhya Buddha-kshetra，不動佛的凈土）。（慧可）說：『一見之後便不再見了。』 達摩祖師說：『你得到了我的皮。』 道育禪師說：『四大（地、水、火、風）本來是空，五陰（色、受、想、行、識）並非實有，而我所見之處沒有一法可以得到。』 達摩祖師說：『你得到了我的骨。』 大師慧可隨即禮拜三次，又回到原來的位置站立。達摩祖師說：『你得到了我的髓。』 隨即回頭對慧可說：『世尊將正法眼藏（正法之精髓）咐囑給摩訶迦葉（Mahākāśyapa，釋迦牟尼佛的大弟子），輾轉傳授以至於我。我現在傳付給你，你應當護持。』 並將袈裟授予他，作為傳法的信物。慧可跪下接受袈裟，並請求指示。達摩祖師說：『內傳法印（以心印心）以契合真心，外付袈裟以確定宗旨。後代澆薄，疑慮爭端會產生。他們會說我是西土之人，而你是此方之人，憑什麼得到佛法，又以什麼作為證明？如果遇到危難，只需出示這件袈裟，用以表明信物，那麼教化就不會有阻礙。到我滅度后二百多年，袈裟就停止傳授，而佛法將周遍整個世界。暗中契合的人會有千萬之多。你應當弘揚教化，不要輕視那些尚未開悟的人。一念之間迴歸本源，就與本來具有的佛性相同。』 聽我說偈語：『我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣（指禪宗五家），結果自然成就。』 又說：『我還有《楞伽經》（Laṅkāvatāra Sūtra）四卷，也一併傳給你，這就是如來心地法門的要點。』 我自從離開南印度來到這東土，看到赤縣神州（中國）有大乘佛教的氣象，於是漂洋過海，跋涉沙漠，爲了佛法而尋求傳人。際遇不合，像愚人一樣沉默寡言。現在得到你來傳承，我的心願已經了結。』 於是和他的弟子前往禹門千聖寺。 有期城太守楊炫之，問道：『西天五印（古印度）師承的祖師，他們的道是什麼？』 達摩祖師說：『明白佛的心宗，修行和理解相互應和，就稱之為祖師。』 楊炫之說：『弟子一向信奉三寶（佛、法、僧），但是智慧昏昧矇蔽，希望大師慈悲開示宗旨。』 達摩祖師用偈語回答說：『不因為看到惡而產生厭惡，不因為看到善而勤于作為，不捨棄智慧而接近愚昧，不拋棄迷惑而追求覺悟。通達大道超越了衡量，明白佛心脫離了世俗。不與凡夫聖人同流合污，超然獨立，就稱之為祖師。』 楊炫之聽了偈語
【English Translation】 English version: (Bodhidharma) was pleased to see the Akshobhya Buddha-kshetra (the pure land of Akshobhya Buddha). (Huike) said, 'Once seen, it is never seen again.' The Zen master Bodhidharma said, 'You have obtained my skin.' Zen Master Daoyu said, 'The four great elements (earth, water, fire, and wind) are fundamentally empty, and the five skandhas (form, feeling, perception, volition, and consciousness) are not real. In my view, there is not a single dharma to be obtained.' The Zen master Bodhidharma said, 'You have obtained my bones.' The great master Huike immediately bowed three times and returned to his original position. The Zen master Bodhidharma said, 'You have obtained my marrow.' Then he turned to Huike and said, 'The World-Honored One entrusted the treasury of the true Dharma eye (the essence of the true Dharma) to Mahākāśyapa (the Buddha's great disciple), which was passed down through successive generations to me. Now I pass it on to you, and you should protect it.' He also gave him the robe as a symbol of the Dharma transmission. Huike knelt down to receive the robe and asked for instructions. The Zen master Bodhidharma said, 'Internally, transmit the Dharma seal (mind-to-mind transmission) to accord with the true mind; externally, give the robe to establish the lineage. In later generations, people will be shallow and doubts and disputes will arise. They will say that I am from the Western Land and you are from this land. By what means did you obtain the Dharma, and what is your proof? If you encounter difficulties, simply show this robe as a symbol of faith, and your teaching will be unimpeded. Two hundred years after my death, the robe will no longer be transmitted, but the Dharma will pervade the entire world. There will be tens of millions of people who secretly accord with it. You should propagate the teachings and do not despise those who have not yet awakened. A single thought returning to the origin is the same as the original Buddha-nature.' Listen to my verse: 'I came to this land originally to transmit the Dharma and save deluded beings. One flower blooms with five petals (referring to the five houses of Zen), and the result will naturally be achieved.' He also said, 'I also have four volumes of the Laṅkāvatāra Sūtra, which I will also pass on to you. This is the essential gateway to the mind-ground of the Tathagata.' Since I left South India and came to this eastern land, I have seen that the land of China (China) has the atmosphere of Mahayana Buddhism, so I crossed the sea and traversed the desert to seek a successor for the Dharma. My encounters were not harmonious, and I was silent like a fool. Now that I have you to inherit the Dharma, my wish has been fulfilled.' Then he and his disciples went to the Thousand Saints Temple in Yumen. Yang Xuanzhi, the prefect of Qicheng, asked, 'The ancestral teachers of the five Indias (ancient India) in the Western Heaven, what is their Dao?' The Zen master Bodhidharma said, 'Understanding the mind-essence of the Buddha, and having practice and understanding correspond to each other, is called an ancestral teacher.' Yang Xuanzhi said, 'This disciple has always revered the Three Jewels (Buddha, Dharma, Sangha), but my wisdom is dim and obscured. I hope that the master will compassionately reveal the essence of the teachings.' The Zen master Bodhidharma answered with a verse: 'Do not dislike evil when you see it, do not diligently act when you see good, do not abandon wisdom to approach foolishness, do not discard delusion to pursue enlightenment. Attaining the Great Dao transcends measure, understanding the Buddha-mind transcends the mundane. Not being entangled with ordinary beings and sages, being transcendent and independent, is called an ancestral teacher.' Yang Xuanzhi heard the verse
乃稽首曰。愿師慈忍久住世間。師曰。吾化緣已畢傳法得人。吾即逝矣。是日端坐而寂。門人奉全身葬熊耳山定林寺。明年魏使宋云西域回。遇師于蔥嶺。手攜只履翩翩獨邁。云問。師今何往。曰西天去。及云歸朝具言其事。門人啟壙唯空棺只履存焉。梁武帝聞師顯化始末如此。遂親撰碑。刻石于鐘山。
論曰。昔嵩明教著傳法正宗記。稱達磨住世凡數百年。諒其已登聖果得意生身。非分段生死所拘。及來此土示終葬畢。乃復全身以歸則其住壽固不可以世情測也。傳燈錄云。師以九月二十一日至廣州。刺史以表聞奏。帝遣使赍詔迎之。師以十月一日至金陵。然自廣至金陵亡慮三千餘里。將命者往而復。師方啟行。豈以十日之間能歷三千里乎。又謂魏孝明帝欽師異跡三屈詔命。師竟不下少林。及師示寂。宋云自西域還遇師于蔥嶺。孝莊帝有旨令啟壙。如南史普通八年即大通元年也。孝明以是歲四月癸丑殂。師以十月至梁。蓋師未至魏時。孝明已去世。及其子即位未幾。為爾朱榮所弒。乃立孝莊帝。由是魏國大亂。越三年而孝莊殂。又五年而分割為東西魏。然則吾祖在少林時。正值其亂。及宋云之還則孝莊去世。亦五六年。其國至於分割久矣。烏有孝莊令啟壙之說乎。奮唐史云。後魏末有僧達磨。航海而來。既卒。
【現代漢語翻譯】 現代漢語譯本：於是（門人）叩首說：『希望師父慈悲忍耐，長久住留在世間。』師父說：『我的教化因緣已經完畢，傳授佛法也找到了合適的人，我就要離去了。』當天，（菩提達摩）端坐而逝。門徒們將他的全身安葬在熊耳山的定林寺。第二年，魏國的使者宋云從西域返回，在蔥嶺遇到了菩提達摩，（菩提達摩）手裡拿著一隻鞋子，輕快地獨自走著。宋云問道：『師父現在要到哪裡去？』（菩提達摩）說：『到西天去。』等到宋云回朝后，詳細地稟告了這件事。門徒們打開墳墓，只見空空的棺材裡只剩下一隻鞋子。梁武帝聽說了菩提達摩顯現神蹟的始末，於是親自撰寫碑文，刻在鐘山上。
評論說：過去嵩山的明教法師著有《傳法正宗記》，稱菩提達摩住世有數百年。想來他已經證得聖果，獲得了意生身，不受分段生死的束縛。等到他來到這片土地，示現圓寂並安葬完畢，又以全身返回，那麼他住世的壽命本來就不可以用世俗的情感來衡量。 《傳燈錄》記載，菩提達摩在九月二十一日到達廣州，刺史將此事上奏朝廷。皇帝派遣使者帶著詔書去迎接他。菩提達摩在十月一日到達金陵。然而從廣州到金陵，大概有三千多里路。即使奉命的人往返，菩提達摩才開始出發，難道能在十天之內走完三千里路嗎？ 又說魏孝明帝欽佩菩提達摩的神奇事蹟，多次下詔邀請，菩提達摩最終沒有前往少林寺。等到菩提達摩示寂，宋云從西域返回，在蔥嶺遇到了他。孝莊帝有旨意命令打開墳墓。如《南史》記載，普通八年就是大通元年。孝明帝在這一年四月癸丑日去世。菩提達摩在十月到達梁國。大概菩提達摩沒有到達魏國的時候，孝明帝就已經去世了。等到他的兒子即位沒多久，就被爾朱榮所殺害，於是擁立了孝莊帝。因此魏國大亂。過了三年，孝莊帝去世。又過了五年，魏國分裂為東魏和西魏。那麼我們的祖師在少林寺的時候，正值魏國大亂。等到宋云返回的時候，孝莊帝也已經去世五六年了，他的國家已經分裂很久了。哪裡有孝莊帝命令打開墳墓的說法呢？ 奮的《唐史》記載，後魏末年有僧人達磨（Bodhidharma）乘船渡海而來，後來去世了。
【English Translation】 English version: Then (the disciple) bowed his head and said, 'May the Master be compassionate and patient, and dwell in the world for a long time.' The Master said, 'My karmic affinity for teaching is complete, and I have found a suitable person to whom to transmit the Dharma. I am about to depart.' On that day, (Bodhidharma) sat upright and passed away. The disciples buried his entire body at Dinglin Temple on Mount Xiong'er. The following year, Song Yun, an envoy of the Wei kingdom, returned from the Western Regions and encountered Bodhidharma in the Congling Mountains. (Bodhidharma) was carrying a single shoe in his hand, walking swiftly and alone. Song Yun asked, 'Master, where are you going now?' (Bodhidharma) said, 'Going to the Western Heaven.' After Song Yun returned to the court, he reported this matter in detail. The disciples opened the tomb and found only an empty coffin with a single shoe remaining. Emperor Wu of the Liang Dynasty heard the whole story of Bodhidharma's miraculous manifestation, and personally composed an inscription, which was carved on Mount Zhong.
The commentary says: In the past, the Dharma Master Mingjiao of Mount Song wrote the 'Record of the Orthodox Lineage of Dharma Transmission,' stating that Bodhidharma lived in the world for several hundred years. It is presumed that he had already attained the holy fruit and obtained the 'thought-born body' (意生身, yisheng shen, a body created by thought), not bound by the limitations of 'segmented life and death' (分段生死, fenduanshengsi, the cycle of birth, death, and rebirth in the desire realm). When he came to this land, manifested his passing and was buried, he then returned with his entire body, so the length of his life should not be measured by worldly sentiments. The 'Transmission of the Lamp' records that Bodhidharma arrived in Guangzhou on the twenty-first day of the ninth month, and the governor reported this matter to the court. The emperor sent an envoy with an imperial edict to welcome him. Bodhidharma arrived in Jinling on the first day of the tenth month. However, from Guangzhou to Jinling is approximately three thousand li (里, li, a Chinese unit of distance). Even if the person sent traveled back and forth, Bodhidharma had only just begun his journey. How could he have traveled three thousand li in ten days? It is also said that Emperor Xiaoming of the Wei Dynasty admired Bodhidharma's miraculous deeds and repeatedly issued edicts inviting him, but Bodhidharma ultimately did not go to Shaolin Temple. When Bodhidharma passed away, Song Yun returned from the Western Regions and encountered him in the Congling Mountains. Emperor Xiaozhuang issued an edict ordering the opening of the tomb. As recorded in the 'History of the Southern Dynasties,' the eighth year of the Putong era was the first year of the Datong era. Emperor Xiaoming died on the Gui Chou day of the fourth month of that year. Bodhidharma arrived in the Liang kingdom in the tenth month. It is likely that Emperor Xiaoming had already passed away when Bodhidharma had not yet arrived in the Wei kingdom. Not long after his son ascended the throne, he was killed by Erzhu Rong, and Emperor Xiaozhuang was then established. As a result, the Wei kingdom was in great turmoil. Three years later, Emperor Xiaozhuang passed away. Five years later, the Wei kingdom was divided into the Eastern Wei and Western Wei. Therefore, when our Patriarch was at Shaolin Temple, it was precisely during the time of great turmoil in the Wei kingdom. When Song Yun returned, Emperor Xiaozhuang had also passed away for five or six years, and his country had been divided for a long time. How could there be the claim that Emperor Xiaozhuang ordered the opening of the tomb? The 'Tang History' by Fen records that at the end of the Later Wei Dynasty, there was a monk named Bodhidharma (達磨, Damo) who came by sea and later passed away.
其年魏使宋云于蔥嶺回見之。門徒發其墓但有隻履而已。此乃實錄也。又謂光統律師菩提流支數下毒害師。師遂不救。嗚呼甚哉。光統流支法門龍象。詎能爾乎。是皆立言者誤也。雖然吾宗從上來事。昭昭若揭日月而行。故二祖禮三拜后依位而立。當爾之際。印塵劫于睡息。洞剎海于毫端。直下承當全身負荷。正所謂通玄峰頂不是人間。入此門來不存知解者也。抑烏有動靜去來彼此時分而可辯哉。
(戊申) 魏莊帝子攸(獻文之孫。彭城王第三子。是年二月孝明為胡太后鴆之。時爾朱榮立帝即位。二年改元建義。永安二號后復欲篡逆求九錫。九月入朝。帝知召榮手殺之。其弟爾朱兆舉兵向洛。立東海王曄。改元建明。十二月殺子攸。空宮百日。兆又以曄疏遠殺之。而更立孝文之侄廣陵王恭。是為節閔帝)。
(己酉) 改中大通。
九月上幸同泰寺舍身。群臣以錢一億萬奉贖回宮。
(庚戌辛亥) 十月上幸同泰寺。升座講涅槃經。十一月講般若經。
(二十三) 是年四月。昭明太子薨。太子諱統字維摩。天監元年生於霸府。三日而建康平。識者以為天命所集。幼聰睿。三歲受孝經論語。五歲遍讀五經悉能諷誦。八歲于壽光殿講孝經。名儒重臣畢集座側。太子詞吐華暢淵源無滯。
【現代漢語翻譯】 現代漢語譯本： 那一年，北魏的使者宋云從蔥嶺返回，拜見了（菩提達摩）。（菩提達摩）的門徒打開他的墳墓，卻只有一隻鞋子而已。這確實是真實的記錄。又有人說光統律師菩提流支多次下毒想要加害（菩提達摩），（菩提達摩）最終沒有被救活。唉，真是太令人惋惜了！光統流支是佛法界的龍象，怎麼會做出這樣的事情呢？這些都是立言者弄錯了。雖然如此，我們禪宗自古以來的事情，明明白白就像揭開日月一樣顯而易見。所以二祖慧可禮拜三次後，依舊站在原來的位置。在那個時候，（他）在睡夢中印證了塵劫，在毫毛的末端洞察了剎海。直接承擔，全身心地負荷。正如所說的，『通玄峰頂不是人間』，進入這個門徑的人，不能存有知解。又怎麼會有動靜、去來、彼此、時分這些可以分辨的東西呢？ （戊申年）魏莊帝子攸（是獻文帝的孫子，彭城王的第三個兒子。這一年二月，孝明帝被胡太后毒殺。當時爾朱榮擁立（子攸）為帝即位。第二年改年號為建義。永安二年之後，（爾朱榮）又想篡位，要求得到九錫。九月，（爾朱榮）入朝。莊帝知道后，召（人）手刃了（爾朱榮）。（爾朱榮）的弟弟爾朱兆起兵攻向洛陽，擁立東海王曄，改年號為建明。十二月，（爾朱兆）殺了子攸，皇宮空置了一百天。（爾朱兆）又因為（東海王曄）疏遠（自己）而殺了他，進而擁立孝文帝的侄子廣陵王恭，這就是節閔帝）。 （己酉年）改年號為中大通。 九月，皇上前往同泰寺舍身。群臣用一億萬錢將皇上贖回宮中。 （庚戌年、辛亥年）十月，皇上前往同泰寺。登上高座講解《涅槃經》。十一月講解《般若經》。 （二十三年）這一年四月，昭明太子去世。太子名蕭統，字維摩，天監元年出生在霸府。出生三天後，建康平定。有見識的人認為這是天命所歸。從小就聰明睿智。三歲開始學習《孝經》、《論語》。五歲時就能遍讀五經，並且全部能夠背誦。八歲時在壽光殿講解《孝經》。著名的儒士和重臣全部聚集在座位旁邊。太子言辭流暢華美，淵博深遠，沒有滯礙。
【English Translation】 English version: In that year, Song Yun, an envoy of the Northern Wei Dynasty, returned from the Pamir Mountains and met with (Bodhidharma). His disciples opened his tomb, but there was only one shoe. This is indeed a true record. It is also said that the Vinaya Master Bodhiruci of Guangtong repeatedly poisoned the master (Bodhidharma), and (Bodhidharma) was ultimately not saved. Alas, what a pity! Bodhiruci of Guangtong was a dragon and elephant in the Buddhist community, how could he have done such a thing? These are all mistakes made by those who record the events. Nevertheless, the affairs of our Chan school from ancient times have been as clear as the unveiled sun and moon. Therefore, the Second Patriarch Huike bowed three times and then stood in his original position. At that time, (he) sealed the kalpas of dust in his sleep, and perceived the ocean of lands in the tip of a hair. Directly take on, wholeheartedly bear the burden. As it is said, 'The peak of Tongxuan is not the human world,' those who enter this gate cannot retain intellectual understanding. Moreover, how can there be distinctions of movement and stillness, coming and going, here and there, time and division that can be discerned? (Year of Wushen) Emperor Zhuang of Wei, Ziyou (grandson of Emperor Xianwen, third son of Prince Pengcheng. In the second month of this year, Emperor Xiaoming was poisoned by Empress Dowager Hu. At that time, Erzhu Rong supported (Ziyou) to ascend the throne. The following year, the reign was changed to Jianyi. After the second year of Yong'an, (Erzhu Rong) wanted to usurp the throne and requested the Nine Bestowments. In September, (Erzhu Rong) entered the court. Emperor Zhuang knew this and ordered (someone) to kill (Erzhu Rong) with his own hands. Erzhu Rong's younger brother, Erzhu Zhao, raised troops to attack Luoyang, supporting the Prince of Donghai, Ye, and changed the reign to Jianming. In December, (Erzhu Zhao) killed Ziyou, and the palace was empty for a hundred days. (Erzhu Zhao) then killed (Prince Ye) because he was distant (from him), and then supported Guangling Prince Gong, nephew of Emperor Xiaowen, who became Emperor Jiemin). (Year of Jiyou) The reign was changed to Zhongdatong. In September, the Emperor went to Tongtai Temple to offer himself. The ministers redeemed the Emperor back to the palace with one hundred million coins. (Years of Gengxu and Xinhai) In October, the Emperor went to Tongtai Temple. He ascended the high seat to lecture on the 'Nirvana Sutra'. In November, he lectured on the 'Prajna Sutra'. (Twenty-third year) In April of this year, Crown Prince Zhaoming passed away. The Crown Prince's name was Xiao Tong, courtesy name Weimo. He was born in the Ba Mansion in the first year of Tianjian. Three days after his birth, Jiankang was pacified. Those with insight believed that this was the gathering of heavenly destiny. He was intelligent and wise from a young age. At the age of three, he began to study the 'Classic of Filial Piety' and the 'Analects'. At the age of five, he could read all five classics and recite them all. At the age of eight, he lectured on the 'Classic of Filial Piety' in Shouguang Hall. Famous Confucian scholars and important ministers all gathered beside the seat. The Crown Prince's words were fluent and beautiful, profound and far-reaching, without any hindrance.
皆欽服以為聖童。年十二于內省決獄。剖斷平允。自是數使聽訟。賴活者不可勝數。性慈孝美容止。讀書數行俱下。過目憶誦無違。帝既留心內典躬自講說。太子亦天性好佛。凡釋部經論披覽略遍。于東宮別立惠義殿。專為法集之所。招引名僧。撰次法事儀注。及立三諦等義。世咨美之。母薨每哭輒動絕水漿不入口。帝敕左右宣旨曰。毀不滅性聖人所制。不勝哀比于不孝。有我在那得自毀如此。即可強進飲粥。太子奉旨始進粥。體素肥腰帶十圍。至是減削過半。帝尋委以軍國政事。太子處決無留滯。引納天下奇材賞愛無倦。東宮有書凡二萬餘卷。群賢畢集。文雅之盛由晉已來未之有也。嘗游后池乘彩文舸。摘芙蕖以嬉。姬人盪舟沒溺而出。感疾動股。恐貽帝憂。不以聞。遂薨。天下哭之如喪其親焉。
(二十四) 劉勰者名士也。雅為太子所重。撰文心雕龍五十篇。家貧不婚娶。依沙門僧裕遂博通經論。區別部類而為之序。定林寺藏經即其銓次也。中書令沈約絕重其文。常置幾桉間。凡都下寺塔及名僧碑碣皆出其手。累官通事舍人。表求出家。先燔須自誓。帝嘉之。賜法名惠地。
安定王朗改中興(十月高歡起兵言都。討爾朱氏。乃奉太武玄孫朗。行至芒山。既平爾朱兆。以朗疏遠。又以恭英毅難制。乃
幽之。假安定王詔奉之。文曰孫修即位)。
節閔帝恭改普泰(是年安定王節閔帝皆為高歡所殺)。
右魏自太祖(登國丙戌凡十二主。百四十九年。至梁中大通而分東西之焉)。
(壬子) 西魏孝武修改永熙(字孝則。孝文之孫。廣平武穆王懷之子。高歡廢節閔而立帝。歡有不臣之跡。帝欲除之。欲覺舉兵內發。帝恐奔長安。依關西大都督字文泰。在位三年。壽二十五)。
(癸丑) 大通五年。義烏雙林大士者。姓傅氏名翕法號善惠。年十六納劉氏女妙光為室。生二子普建普愿。嘗有西域沙門嵩頭陀者。見大士曰。吾與汝毗婆尸佛所同發誓。今兜率宮衣缽現在。何日當歸。因命臨水觀其影見圓光寶蓋。大士笑謂之曰。爐鞴之所多純錢。良醫之門足病人。度生為急何思彼樂乎。居無幾常見釋迦金粟定光三如來放光襲其身。大士喜曰。吾得首楞嚴三昧。即舍田宅及賣妻子。得錢五萬以設法施會。遂于松山之頂。因雙梼樹創寺而居。故名雙林。日自營作夜則行道。有偈云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。復一日于山頂。繞連理雙樹行道。感七佛相隨。釋迦前引維摩接后。唯釋尊頻顧大士共語。由是異跡日顯。是年正月十五日。遣弟子傅暀致書于朝。其辭曰。
雙
【現代漢語翻譯】 現代漢語譯本： 幽之。假借安定王的名義發佈詔書奉行（孫修即位）。 節閔帝恭改年號為普泰（這一年安定王和節閔帝都被高歡所殺）。 右魏從太祖（登國丙戌年）開始，共有十二位君主，歷經一百四十九年，到梁朝大通年間分裂為東西魏。 （壬子年）西魏孝武帝修改年號為永熙（字孝則，孝文帝的孫子，廣平武穆王懷的兒子。高歡廢黜節閔帝而擁立孝武帝。高歡有不臣的跡象，孝武帝想要除掉他，打算舉兵從內部發難。孝武帝害怕，於是逃奔長安，依附關西大都督宇文泰。在位三年，享年二十五歲）。 （癸丑年）大通五年，義烏雙林大士，姓傅，名翕，法號善惠。十六歲時娶劉氏女妙光為妻，生了兩個兒子普建和普愿。曾經有一位西域沙門嵩頭陀，見到大士說：『我與你在毗婆尸佛（Vipasyin Buddha）處一同發過誓願，現在兜率宮（Tusita Heaven）的衣缽還在，何時才能回去？』於是讓他臨水觀看自己的影子，看見圓光寶蓋。大士笑著對他說：『爐火旺盛的地方出產純錢，良醫的門前總有病人。度化眾生是當務之急，為何思念那裡的快樂呢？』居住不久，常常看見釋迦（Sakyamuni）、金粟（Ratnakara）、定光（Dipankara）三位如來放光照在他的身上。大士高興地說：『我得到了首楞嚴三昧（Surangama Samadhi）。』於是捨棄田宅，賣掉妻子兒女，得到五萬錢用來做法施會。於是在松山之頂，因為兩棵相連的樹而建立寺廟居住，所以叫做雙林。白天自己耕作，夜晚則修行。有偈語說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』又有一天在山頂，繞著連理雙樹修行，感應到七佛相隨，釋迦在前引導，維摩（Vimalakirti）在後接應，只有釋尊頻頻回頭與大士交談。因此奇異的事蹟日益顯現。這年正月十五日，派遣弟子傅暀向朝廷致書，書信內容是： 雙林
【English Translation】 English version: He secretly issued an edict in the name of the Prince of Anding to implement it (Sun Xiu ascended the throne). Emperor Jiemin Gong changed the era name to Putai (In this year, both the Prince of Anding and Emperor Jiemin were killed by Gao Huan). The Right Wei Dynasty, starting from Emperor Taizu (Dengguo Bingxu year), had twelve rulers, lasting for one hundred and forty-nine years, until the Datong period of the Liang Dynasty when it split into Eastern and Western Wei. (Renzi Year) Emperor Xiaowu of Western Wei changed the era name to Yongxi (His courtesy name was Xiaoze, grandson of Emperor Xiaowen, son of Prince Huai of Guangping Wumu. Gao Huan deposed Emperor Jiemin and established Emperor Xiaowu. Gao Huan showed signs of disloyalty, and Emperor Xiaowu wanted to eliminate him, planning to launch a military uprising from within. Emperor Xiaowu was afraid and fled to Chang'an, relying on Yuwen Tai, the Grand General of Guanzhong. He reigned for three years and died at the age of twenty-five). (Guichou Year) In the fifth year of Datong, there was a great man of Shuanglin in Yiwu, surnamed Fu, named Xi, with the Dharma name Shanhui. At the age of sixteen, he married Lady Liu, Miaoguang, and had two sons, Pujian and Puyuan. Once, a Western Region monk named Song Toutuo saw the great man and said, 'I made a vow with you at Vipasyin Buddha's place. Now the robe and bowl are still in Tusita Heaven, when shall we return?' So he asked him to look at his shadow in the water, and he saw a round halo and jeweled canopy. The great man smiled and said to him, 'Where the furnace is strong, pure money is produced; at the door of a good doctor, there are always patients. Saving sentient beings is the urgent task, why think of the happiness there?' Not long after living there, he often saw Sakyamuni, Ratnakara, and Dipankara, the three Tathagatas, emitting light on his body. The great man happily said, 'I have attained the Surangama Samadhi.' So he gave up his fields and sold his wife and children, obtaining fifty thousand coins to hold a Dharma assembly. Then, on the top of Song Mountain, he built a temple to live in because of two connected trees, so it was called Shuanglin. He farmed during the day and practiced at night. There is a verse that says, 'Holding a hoe with empty hands, walking and riding a water buffalo. People pass over the bridge, the bridge flows but the water does not.' One day, on the top of the mountain, he practiced around the conjoined trees, and sensed the seven Buddhas following him, with Sakyamuni leading in front and Vimalakirti receiving behind, only Sakyamuni frequently turned back to talk to the great man. Therefore, strange events became increasingly apparent. On the fifteenth day of the first month of this year, he sent his disciple Fu Wang to send a letter to the court, the content of the letter was: Shuanglin
林樹下當來解脫善惠大士。白國主救世菩薩。今欲修上中下善悉能受持。其上善略以虛懷為本。不著為宗。無相為因。涅槃為果。其中善略以治身為本。治國為宗。天上人間果報安樂。其下善略以護養眾生勝殘去殺普令百姓皆稟六齋。今聞皇帝崇法欲申論義未遂襟懷。故遣弟子傅暀告白。暀投書太樂令何昌。昌曰。約法師猶置啟。翕是國民。又非長老。殊無謙卑。豈敢進達。暀燒手御路。昌乃馳往同泰寺詢皓法師。勸速呈。二月十一日進書。帝覽之。遽遣詔迎。既至。帝問曰。從來師事何人。答曰。從無所從。來無所來。師事亦爾。昭明太子問大士。何不論義。答曰。菩薩所說非長非短非廣非狹非有邊非無邊如如正理。復有何言。帝曰。何為真諦。答曰。息而不滅。帝曰。息而不滅。此則有色。有色故鈍。如此則居士未免流俗。答曰。臨財無茍得。臨難無茍免。帝曰。居士大識禮。答曰。一切諸法不有不無。大千世界所有色像莫不皆空。百川叢注不過於海。無量如法不出真如。如來何故於三界九十六道中獨超其最。視一切眾生有若赤子。天下非道不安非禮不樂。帝默然。大士辭退。異日帝于壽光殿講金剛經。聖師云。大士能耳。帝即召大士。大士對帝執拍板講經。唱成四十九頌。遂還雙林。至陳太建元年四月將示寂。
【現代漢語翻譯】 現代漢語譯本： 林樹下的當來解脫善惠大士（Bodhisattva Shan Hui who will attain liberation in the future, under the Lin tree），稟告國主救世菩薩（Bodhisattva Jiu Shi, the savior of the world）：『現在想要修習上、中、下三種善行，並且全部都能受持。其中上善，略以虛懷若谷為根本，不執著為宗旨，無相為因，涅槃為果。其中中善，略以修身養性為根本，治理國家為宗旨，天上人間都能獲得安樂的果報。其中下善，略以保護和供養眾生，停止殘酷的行為，廢除殺戮，普遍讓百姓都遵守六齋日。現在聽說皇帝崇尚佛法，想要進行辯論，但未能如願，所以派遣弟子傅暀前來稟告。』 傅暀向太樂令何昌遞交書信。何昌說：『即使是約法師（Yue Fashi）也還要先遞交啟事，而翕（Xi）只是一個普通百姓，又不是長老，實在缺乏謙卑之心，我怎麼敢把書信呈上去呢？』傅暀於是燒了自己的手，在御路上表達訴求。何昌這才趕往同泰寺，詢問皓法師（Hao Fashi），勸他儘快呈上書信。二月十一日，書信被呈上。皇帝看過之後，立即下詔迎接善惠大士。 善惠大士到達后，皇帝問道：『您一直以來師從何人？』 善惠大士回答說：『我無所從來，也無所從去，師事也是如此。』 昭明太子問善惠大士：『為什麼不進行辯論呢？』 善惠大士回答說：『菩薩所說的道理，非長非短，非廣非狹，非有邊非無邊，如如不動，才是真正的道理，還有什麼可說的呢？』 皇帝說：『什麼是真諦？』 善惠大士回答說：『息滅而不消失。』 皇帝說：『息滅而不消失，這就有色相。有色相就顯得遲鈍。這樣說來，居士您還是沒有脫離世俗啊。』 善惠大士回答說：『面對錢財不貪求，面對危難不茍免。』 皇帝說：『居士您真是見識廣博，懂得禮儀。』 善惠大士回答說：『一切諸法，非有非無。大千世界所有的色相，沒有不是空性的。百川匯聚，最終都流入大海。無量如法，都離不開真如。如來為什麼能在三界九十六道中獨超其最？因為他視一切眾生如同自己的孩子。天下沒有道義就不能安定，沒有禮儀就不能快樂。』皇帝沉默不語。 善惠大士告辭退下。過了幾天，皇帝在壽光殿講解《金剛經》。聖師說：『善惠大士能夠聽懂。』皇帝就召見善惠大士。善惠大士面對皇帝，拿著拍板講解《金剛經》，唱誦了四十九頌，之後就返回了雙林。到了陳太建元年四月，將要示寂。
【English Translation】 English version: Bodhisattva Shan Hui (Bodhisattva Shan Hui who will attain liberation in the future, under the Lin tree), the great knight who will attain liberation in the future under the Lin tree, reported to King Bodhisattva Jiu Shi (Bodhisattva Jiu Shi, the savior of the world), the savior of the world: 'Now I want to practice the upper, middle, and lower three kinds of good deeds, and be able to uphold them all. Among them, the highest good is based on humility, non-attachment as its principle, non-form as its cause, and Nirvana as its result. Among them, the middle good is based on self-cultivation, governing the country as its principle, and happiness in heaven and on earth as its reward. Among them, the lower good is based on protecting and nurturing sentient beings, stopping cruelty, abolishing killing, and universally allowing the people to observe the six fast days. Now I hear that the emperor respects the Dharma and wants to debate, but has not been able to fulfill his wishes, so he sent his disciple Fu Wang to report.' Fu Wang submitted a letter to He Chang, the director of music. He Chang said, 'Even Yue Fashi (Yue Fashi) must first submit a request, and Xi (Xi) is just an ordinary citizen, not an elder, and lacks humility. How dare I present the letter?' Fu Wang then burned his hand to express his appeal on the imperial road. He Chang then rushed to Tongtai Temple to inquire about Hao Fashi (Hao Fashi), urging him to submit the letter as soon as possible. On February 11th, the letter was submitted. After reading it, the emperor immediately issued an edict to welcome Bodhisattva Shan Hui. After Bodhisattva Shan Hui arrived, the emperor asked, 'Who have you been studying with all along?' Bodhisattva Shan Hui replied, 'I come from nowhere and go nowhere, and so is my discipleship.' Crown Prince Zhaoming asked Bodhisattva Shan Hui, 'Why don't you debate?' Bodhisattva Shan Hui replied, 'The principles spoken by the Bodhisattva are neither long nor short, neither broad nor narrow, neither with boundaries nor without boundaries. Suchness is the true principle, what else is there to say?' The emperor said, 'What is the ultimate truth?' Bodhisattva Shan Hui replied, 'Cessation without extinction.' The emperor said, 'Cessation without extinction, then there is form. Having form makes it dull. In this case, you, as a layman, have not escaped worldliness.' Bodhisattva Shan Hui replied, 'Do not seek ill-gotten gains in the face of wealth, and do not avoid danger in the face of difficulty.' The emperor said, 'You are truly knowledgeable and understand etiquette.' Bodhisattva Shan Hui replied, 'All dharmas are neither existent nor non-existent. All forms in the great thousand world are empty. All rivers converge and eventually flow into the sea. Limitless dharmas cannot be separated from Suchness. Why is the Tathagata the most outstanding among the three realms and ninety-six paths? Because he regards all sentient beings as his own children. The world cannot be stable without morality, and there can be no happiness without etiquette.' The emperor was silent. Bodhisattva Shan Hui bid farewell and withdrew. A few days later, the emperor lectured on the Diamond Sutra in Shougong Hall. The holy teacher said, 'Bodhisattva Shan Hui can understand.' The emperor then summoned Bodhisattva Shan Hui. Bodhisattva Shan Hui faced the emperor, held the clapper, lectured on the Diamond Sutra, and chanted forty-nine verses, and then returned to Shuanglin. In April of the first year of the Taijian era of the Chen Dynasty, he was about to enter Parinirvana.
謂其徒曰。此身甚可厭惡。眾苦所集。要在護持三業精勤六度。若墮地獄卒難得脫。常須懺悔。又曰。吾滅已不得移寢床。七日當有法猛上人持像及鐘來鎮於此。弟子問。既歸寂后形體如何。曰山頂焚之。問若不遂復何如。曰勿用棺斂。但累甓為壇移尸于上。屏風周繞絳紗覆之。上建浮圖隨意安立。又問諸佛滅度時皆說功德。師之發跡可得聞乎。曰。我從第四天來為度汝等次補釋迦。故大品云。有菩薩從兜率天來。諸根猛利疾與般若相應。即吾身是也。言訖跏趺而逝。壽七十有三。至七日上人法猛果持織成彌勒像及九乳鐘來鎮龕所。須臾不見。大士道具十餘事。晉天福中錢王發塔取靈骨十有六片。皆紫金色。並道具。就府城南建龍華寺。塑像安置。大士嘗著心王銘一篇。其辭曰。
觀心空王。玄妙難測。無名無相。大有神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪瞋體實。入此法
【現代漢語翻譯】 現代漢語譯本： 他對他的弟子們說：『這個身體非常令人厭惡，是眾多痛苦聚集的地方。關鍵在於護持身、口、意三業，精勤修持佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，就很難脫離。要經常懺悔。』他又說：『我圓寂后，不要移動我的床鋪。七天後，會有法猛上人帶著佛像和鐘來安放在這裡。』弟子問：『您圓寂后，遺體該如何處理？』他說：『在山頂火化。』問：『如果不能如願，又該如何處理？』他說：『不要用棺材，只要用磚頭壘成壇，將遺體移到上面，用屏風圍繞，用絳紅色紗覆蓋。上面建造佛塔，隨意安立。』又問：『諸佛圓寂時都說自己的功德，師父您的發跡可以讓我們聽聽嗎？』他說：『我從第四天（兜率天）來，爲了度化你們，依次補位釋迦牟尼佛。所以《大品般若經》說，有菩薩從兜率天來，諸根猛利，迅速與般若相應，說的就是我。』說完，就結跏趺坐而逝，享年七十三歲。到了第七天，上人法猛果然帶著織成的彌勒佛像和九乳鐘來安放在龕所。一會兒就不見了。大士的法器有十餘件。晉朝天福年間，錢王打開塔，取出靈骨十六片，都是紫金色，連同法器，就在府城南面建造龍華寺，塑造佛像安置。大士曾經寫過一篇《心王銘》，其辭說： 『觀心空王（觀察心的本性是空性的，如同國王一樣自在），玄妙難測（深奧微妙難以測度）。無名無相（沒有名稱，沒有形相），大有神力（卻有巨大的力量）。能滅千災（能夠消滅無數的災難），成就萬德（成就萬種功德）。體性雖空（本體性質雖然是空性的），能施法則（卻能施與法則）。觀之無形（觀察它沒有形狀），呼之有聲（呼喚它卻有聲音）。為大法將（是佛法的大將），心戒傳經（以心的戒律來傳授經典）。水中鹽味（如同水中的鹽味），色里膠青（如同顏色中的膠青）。決定是有（確實是存在的），不見其形（卻看不見它的形狀）。心王亦爾（心王也是這樣），身內居停（在身體內居住停留）。面門出入（從眼耳鼻舌等面門出入），應物隨情（隨著外物而產生情感）。自在無礙（自在沒有阻礙），所作皆成（所做的事情都能成功）。了本識心（瞭解根本的識心），識心見佛（認識心就能見到佛）。是心是佛（這個心就是佛），是佛是心（佛就是這個心）。唸唸佛心（唸唸都是佛心），佛心念佛（佛心在念佛）。欲得早成（想要早日成就），戒心自律（用戒律來約束自己的心）。凈律凈心（清凈戒律，清凈心），心即是佛（心就是佛）。除此心王（除了這個心王），更無別佛（就沒有別的佛了）。欲求成佛（想要成就佛），莫染一物（不要沾染任何事物）。心性雖空（心性雖然是空性的），貪瞋體實（貪婪和嗔恨的本體卻是實在的）。入此法（進入這個法門）。』
【English Translation】 English version: He said to his disciples: 'This body is very disgusting, a collection of all kinds of suffering. The key is to protect the three karmas (body, speech, and mind) and diligently practice the six paramitas (generosity, discipline, patience, diligence, concentration, and wisdom). If you fall into hell, it will be difficult to escape. You must always repent.' He also said: 'After my Nirvana, do not move my bed. In seven days, the Venerable Faming will come with an image and a bell to enshrine here.' The disciples asked: 'After your passing, what should be done with your body?' He said: 'Cremate it on the top of the mountain.' They asked: 'If that cannot be done, what should be done?' He said: 'Do not use a coffin. Just build an altar with bricks, move the body onto it, surround it with screens, and cover it with crimson silk. Build a stupa on top of it as you wish.' They also asked: 'When the Buddhas enter Nirvana, they all speak of their merits. Can we hear about the origins of the Master?' He said: 'I came from the fourth heaven (Tushita Heaven) to liberate you and to succeed Shakyamuni Buddha. Therefore, the Mahaprajnaparamita Sutra says, 'There are Bodhisattvas who come from Tushita Heaven, whose faculties are sharp and quickly correspond to Prajna.' That is me.' After speaking, he sat in the lotus position and passed away, at the age of seventy-three. On the seventh day, the Venerable Faming indeed came with a woven Maitreya image and a nine-nipple bell to enshrine at the niche. In a short while, he disappeared. There were more than ten items of the Great Bodhisattva's implements. During the Tianfu period of the Jin Dynasty, King Qian opened the stupa and took out sixteen pieces of relics, all of which were purple-gold in color, along with the implements. He built Longhua Temple south of the prefectural city and enshrined the sculpted image. The Great Bodhisattva once wrote a piece called 'Inscription on the Mind King (Xin Wang Ming)', which reads: 'Observing the Mind, the Empty King (Guan Xin Kong Wang - observing the nature of the mind as empty, like a king, free and sovereign), profound and difficult to fathom (Xuan Miao Nan Ce - deep and subtle, difficult to measure). Without name or form (Wu Ming Wu Xiang - without name or form), with great spiritual power (Da You Shen Li - possessing great spiritual power). Able to extinguish thousands of disasters (Neng Mie Qian Zai - able to eliminate countless disasters), accomplishing myriad virtues (Cheng Jiu Wan De - accomplishing myriad virtues). Although the essence is empty (Ti Xing Sui Kong - although the essence is empty), it can bestow laws (Neng Shi Fa Ze - it can bestow laws). Observing it, it has no form (Guan Zhi Wu Xing - observing it, it has no form), calling it, it has a sound (Hu Zhi You Sheng - calling it, it has a sound). Being a great Dharma general (Wei Da Fa Jiang - being a great general of the Dharma), the Mind-Precept transmits the Sutras (Xin Jie Chuan Jing - the Mind-Precept transmits the Sutras). The taste of salt in water (Shui Zhong Yan Wei - like the taste of salt in water), the glue-green in color (Se Li Jiao Qing - like the glue-green in color). It is definitely there (Jue Ding Shi You - it is definitely there), but its form is not seen (Bu Jian Qi Xing - but its form is not seen). The Mind-King is also like this (Xin Wang Yi Er - the Mind-King is also like this), residing within the body (Shen Nei Ju Ting - residing within the body). Entering and exiting through the facial gates (Mian Men Chu Ru - entering and exiting through the facial gates), responding to things according to feelings (Ying Wu Sui Qing - responding to things according to feelings). Free and unobstructed (Zi Zai Wu Ai - free and unobstructed), all that is done is accomplished (Suo Zuo Jie Cheng - all that is done is accomplished). Understanding the fundamental consciousness-mind (Liao Ben Shi Xin - understanding the fundamental consciousness-mind), recognizing the mind, seeing the Buddha (Shi Xin Jian Fo - recognizing the mind, seeing the Buddha). This mind is the Buddha (Shi Xin Shi Fo - this mind is the Buddha), the Buddha is this mind (Shi Fo Shi Xin - the Buddha is this mind). Thought after thought, Buddha-mind (Nian Nian Fo Xin - thought after thought, Buddha-mind), Buddha-mind reciting the Buddha (Fo Xin Nian Fo - Buddha-mind reciting the Buddha). Wanting to achieve it early (Yu De Zao Cheng - wanting to achieve it early), discipline the mind with precepts (Jie Xin Zi Lv - discipline the mind with precepts). Purifying the precepts, purifying the mind (Jing Lv Jing Xin - purifying the precepts, purifying the mind), the mind is the Buddha (Xin Ji Shi Fo - the mind is the Buddha). Apart from this Mind-King (Chu Ci Xin Wang - apart from this Mind-King), there is no other Buddha (Geng Wu Bie Fo - there is no other Buddha). Wanting to become a Buddha (Yu Qiu Cheng Fo - wanting to become a Buddha), do not be tainted by anything (Mo Ran Yi Wu - do not be tainted by anything). Although the mind-nature is empty (Xin Xing Sui Kong - although the mind-nature is empty), greed and anger are substantial (Tan Chen Ti Shi - greed and anger are substantial). Entering this Dharma (Ru Ci Fa - entering this Dharma).'
門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沈。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無能改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性雖空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沈。清凈心智。如世黃金。般若法藏。盡在身心。無為法寶。皆淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。
(甲寅) 東魏孝靜善見改天平(孝文之孫。清河宣王亶之子。高歡迎立都洛遷鄴。年十一即位。十七年。壽二十八歲)。
(二十六 乙卯) 改大同○惠約法師垂誡門人。言訖合掌而逝。帝輟朝三日。素服哭之。葬志公塔之左方。嘗從約授戒者四萬八千人。皆服緦麻哭送至塔。約嘗所乘青牛垂淚悲鳴。及雙鶴繞塔哀唳。彌月而去。
(丙辰) 作皇基寺○陶弘景號山中宰相。
(二十七 丁巳) 東魏定州孫敬德。虔事觀音。為賊橫引坐罪。臨刑念救苦觀音。刀三斫不傷。三換刀俱折。有司以聞高歡。歡為表請免死。敬德還家。事像項有三痕。今世謂高王經
【現代漢語翻譯】 現代漢語譯本：
門。端坐成佛。到達彼岸。獲得波羅蜜（paramita，意為到達彼岸）。慕道的修行人，應當自我觀察自己的內心，明白佛就在自身之內，不要向外尋求。即心即佛，即佛即心。內心明澈就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就無法測度，沒有什麼可以勝任。執著于空而停滯于寂靜，就會在此沉淪。諸佛菩薩，不是這樣來安定內心的。明白內心的大士，領悟這玄妙的聲音。身心性是微妙的，作用是無法改變的。因此智者，放下心而自在。不要說心王，空無體性，它能使色身，作惡作正。非有非無，隱顯不定。心性雖然是空的，卻能使人成為凡人或聖人。因此互相勸告，好好地自我防範謹慎。剎那間的造作，還會再次沉淪。清凈的智慧，如同世間的黃金。般若（prajna，智慧）的法藏，全部都在身心中。無為的法寶，都是淺顯的而不是深奧的。諸佛菩薩，明瞭這本來的心。有緣遇到的人，不是過去、現在、未來。
(甲寅) 東魏孝靜善見改元天平（孝文帝的孫子，清河宣王亶之子。高歡擁立，定都洛陽后遷都鄴城。十一歲即位，在位十七年，享年二十八歲）。
(二十六 乙卯) 改元大同。惠約法師臨終垂誡門人，說完合掌而逝。皇帝停止朝政三日，穿素服哭祭他，安葬在志公塔的左邊。曾經跟隨惠約法師受戒的有四萬八千人，都穿著粗麻喪服哭送他到塔邊。惠約法師曾經乘坐的青牛流淚悲鳴，還有一對鶴繞著塔哀鳴，持續了一個月才離去。
(丙辰) 建造皇基寺。陶弘景被稱為山中宰相。
(二十七 丁巳) 東魏定州孫敬德，虔誠地信奉觀音（Avalokitesvara，意為觀世音菩薩）。因為盜賊的牽連而被判罪。臨刑時念誦救苦觀音，刀砍了三次都沒有受傷，換了三次刀都折斷了。有關部門將此事稟告了高歡，高歡為他上表請求免除死罪。孫敬德回家后，觀音像的脖子上有三道刀痕。現在世人稱之為高王經。 English version:
Gate. Sit upright and become a Buddha. Having reached the other shore. Attaining paramita (paramita, meaning 'perfection' or 'having reached the other shore'). A true seeker of the Way should observe their own mind, knowing that the Buddha is within, not seeking externally. Mind is Buddha, Buddha is Mind. A clear mind recognizes the Buddha; understanding recognizes the mind. Apart from the mind, there is no Buddha; apart from the Buddha, there is no mind. That which is not Buddha cannot be fathomed and is incapable of anything. Clinging to emptiness and stagnating in stillness leads to sinking in this state. The Buddhas and Bodhisattvas do not find peace of mind in this way. A great being who understands the mind comprehends this profound sound. The essence of body, mind, and nature is wondrous, and its function cannot be altered. Therefore, the wise let go of the mind and are at ease. Do not say that the Mind-King is empty and without substance, for it can cause the physical body to do evil or good. It is neither existent nor nonexistent, its appearance is uncertain. Although the nature of the mind is empty, it can make one a mortal or a sage. Therefore, I advise you to be cautious and guard yourselves well. A moment's creation can lead to sinking again. Pure wisdom is like gold in the world. The treasury of prajna (prajna, meaning 'wisdom') is entirely within the body and mind. The Dharma treasures of non-action are all shallow, not deep. The Buddhas and Bodhisattvas understand this original mind. Those who encounter it through karmic connection are not bound by past, present, or future.
(Jia-yin year) The Eastern Wei Emperor Xiaojing Shanjian changed the era name to Tianping (Grandson of Emperor Xiaowen, son of Prince Dan of Qinghe. Gao Huan supported him, established the capital in Luoyang, and later moved it to Ye. He ascended the throne at the age of eleven, reigned for seventeen years, and died at the age of twenty-eight).
(26th year, Yi-mao) Changed the era name to Datong. Dharma Master Huiyue gave final instructions to his disciples, then passed away with his palms together. The emperor suspended court for three days, wore plain clothes, and mourned him. He was buried to the left of Zhi Gong's pagoda. Forty-eight thousand people who had received precepts from Huiyue wore coarse mourning clothes and wept as they escorted him to the pagoda. The blue ox that Huiyue often rode wept and wailed, and a pair of cranes circled the pagoda, crying mournfully, and left after a month.
(Bing-chen year) The Huangji Temple was built. Tao Hongjing was known as the Prime Minister in the Mountains.
(27th year, Ding-si) Sun Jingde of Dingzhou in Eastern Wei was devout in his devotion to Avalokitesvara (Avalokitesvara, meaning 'the Bodhisattva who perceives the sounds of the world'). He was implicated by thieves and sentenced to death. As he was being executed, he recited the 'Saving Suffering Avalokitesvara', and the sword did not harm him after three strikes. The swords were changed three times, and all broke. The officials reported this to Gao Huan, who submitted a memorial requesting that he be spared from death. After Sun Jingde returned home, there were three knife marks on the neck of the Avalokitesvara statue. Today, the world calls this the Gao Wang Sutra.
【English Translation】 Gate. Sit upright and become a Buddha. Having reached the other shore. Attaining paramita (paramita, meaning 'perfection' or 'having reached the other shore'). A true seeker of the Way should observe their own mind, knowing that the Buddha is within, not seeking externally. Mind is Buddha, Buddha is Mind. A clear mind recognizes the Buddha; understanding recognizes the mind. Apart from the mind, there is no Buddha; apart from the Buddha, there is no mind. That which is not Buddha cannot be fathomed and is incapable of anything. Clinging to emptiness and stagnating in stillness leads to sinking in this state. The Buddhas and Bodhisattvas do not find peace of mind in this way. A great being who understands the mind comprehends this profound sound. The essence of body, mind, and nature is wondrous, and its function cannot be altered. Therefore, the wise let go of the mind and are at ease. Do not say that the Mind-King is empty and without substance, for it can cause the physical body to do evil or good. It is neither existent nor nonexistent, its appearance is uncertain. Although the nature of the mind is empty, it can make one a mortal or a sage. Therefore, I advise you to be cautious and guard yourselves well. A moment's creation can lead to sinking again. Pure wisdom is like gold in the world. The treasury of prajna (prajna, meaning 'wisdom') is entirely within the body and mind. The Dharma treasures of non-action are all shallow, not deep. The Buddhas and Bodhisattvas understand this original mind. Those who encounter it through karmic connection are not bound by past, present, or future. (Jia-yin year) The Eastern Wei Emperor Xiaojing Shanjian changed the era name to Tianping (Grandson of Emperor Xiaowen, son of Prince Dan of Qinghe. Gao Huan supported him, established the capital in Luoyang, and later moved it to Ye. He ascended the throne at the age of eleven, reigned for seventeen years, and died at the age of twenty-eight). (26th year, Yi-mao) Changed the era name to Datong. Dharma Master Huiyue gave final instructions to his disciples, then passed away with his palms together. The emperor suspended court for three days, wore plain clothes, and mourned him. He was buried to the left of Zhi Gong's pagoda. Forty-eight thousand people who had received precepts from Huiyue wore coarse mourning clothes and wept as they escorted him to the pagoda. The blue ox that Huiyue often rode wept and wailed, and a pair of cranes circled the pagoda, crying mournfully, and left after a month. (Bing-chen year) The Huangji Temple was built. Tao Hongjing was known as the Prime Minister in the Mountains. (27th year, Ding-si) Sun Jingde of Dingzhou in Eastern Wei was devout in his devotion to Avalokitesvara (Avalokitesvara, meaning 'the Bodhisattva who perceives the sounds of the world'). He was implicated by thieves and sentenced to death. As he was being executed, he recited the 'Saving Suffering Avalokitesvara', and the sword did not harm him after three strikes. The swords were changed three times, and all broke. The officials reported this to Gao Huan, who submitted a memorial requesting that he be spared from death. After Sun Jingde returned home, there were three knife marks on the neck of the Avalokitesvara statue. Today, the world calls this the Gao Wang Sutra.
出此也。
(戊午) 李胤之得佛舍利遂大赦○東魏改元象東魏元象元年。有使西域。回至蔥嶺。見達磨只履單己而西還。門徒啟壙禮之唯存只履。
(己未) 東魏改興和。
(二十八 庚申) 佛祖傳法偈。按禹門太守楊炫之銘系記云。東魏靜帝興和二年庚申。西魏文帝大統六年。梁武大同六年。高僧云啟往西域求法。至龜茲國。遇天竺三藏那連耶舍欲來東土傳法。云啟曰。佛法未興且同止此。遂將梵本譯為華言。云啟去游印土。那連親將至西魏。值時多故乃入高齊。以宣帝禮遇甚厚廷居石窟寺。以齊方受禪。未暇翻譯別經。乃將龜茲與之合所譯祖偈因緣。傳居士萬天懿。乃慇勤扣問深悟玄旨。遂將校勘昭玄沙門曇曜同天竺三藏吉迦夜所譯付法藏。失於次序兼無偈讖。寫本進去魏朝證其差謬付法藏傳乃魏武真君年中。崔浩寇謙之邪說毀滅佛法。至文成帝和平中重興故缺。梁簡文帝聞魏有本。遣使劉玄運往彼傳寫。歸建康流佈江表。唐貞元中金陵沙門惠炬將此祖偈往曹溪。同西天勝持三藏。重共參校。並唐初以來傳法宗師機緣整合寶林傳。光化中華岳玄偉禪師集貞元以來出世宗師機緣。將此祖偈作其基緒。編為聖胄集。開平南嶽三生藏惟勁頭陀又錄光化以後出世宗匠機緣。亦以祖偈為由。整合續
【現代漢語翻譯】 現代漢語譯本： 出自這裡。
（戊午年）李胤之得到佛舍利，於是大赦天下。東魏改年號為元象，是為東魏元象元年。有使者前往西域，返回時在蔥嶺見到達摩只穿著一隻鞋子獨自西行。門徒打開墳墓祭拜，只剩下一隻鞋子。
（己未年）東魏改年號為興和。
（二十八年，庚申年）佛祖傳法偈。根據禹門太守楊炫之的銘文記載，東魏孝靜帝興和二年庚申年，西魏文帝大統六年，梁武帝大同六年，高僧云啟前往西域求法，到達龜茲國，遇到天竺三藏那連耶舍想要來東土傳法。云啟說：『佛法尚未興盛，不如一同留在此地。』於是將梵文字翻譯成漢文。云啟後來前往印度，那連耶舍親自前往西魏。當時局勢動盪，於是進入高齊。受到宣帝的厚待，居住在石窟寺。因為高齊正要接受禪讓，沒有時間翻譯其他經典，於是將龜茲的譯本與所翻譯的祖偈因緣，傳給居士萬天懿。萬天懿慇勤請教，深刻領悟了玄妙的旨意。於是將校勘過的昭玄沙門曇曜與天竺三藏吉迦夜所翻譯的《付法藏》，因為次序錯亂且沒有偈語，寫成副本進獻給魏朝，證明其中的錯誤。《付法藏傳》是魏武真君年間，崔浩、寇謙之的邪說毀滅佛法，到文成帝和平年間才重新興盛，所以有所缺失。梁簡文帝聽說魏國有原本，派遣使者劉玄運前往抄寫，帶回建康流傳於江南一帶。唐貞元年間，金陵沙門惠炬將此祖偈帶到曹溪，與西天勝持三藏重新參校，並將唐初以來傳法宗師的機緣整合《寶林傳》。光化年間，中華岳玄偉禪師收集貞元以來出世宗師的機緣，將此祖偈作為基礎，編為《聖胄集》。開平年間，南嶽三生藏惟勁頭陀又記錄光化以後出世宗匠的機緣，也以祖偈為依據，整合《續寶林傳》。
【English Translation】 English version: From this also.
(Wu-wu year) Li Yin-zhi obtained the Buddha's relics, and thus a general amnesty was granted. The Eastern Wei changed its reign title to Yuanxiang, the first year of Yuanxiang in the Eastern Wei. There was an envoy to the Western Regions who, on his return journey at the Congling Mountains (Pamir Mountains), saw Bodhidharma wearing only one shoe and heading west alone. Disciples opened his tomb to pay respects, and only one shoe remained.
(Ji-wei year) The Eastern Wei changed its reign title to Xinghe.
(Twenty-eighth year, Gengshen year) The ancestral verse of Dharma transmission. According to the inscription by Yang Xuanzhi, the prefect of Yumen, in the second year of Xinghe (Gengshen year) of Emperor Xiaojing of the Eastern Wei, the sixth year of Datong of Emperor Wen of the Western Wei, and the sixth year of Datong of Emperor Wu of the Liang Dynasty, the eminent monk Yunqi went to the Western Regions to seek the Dharma. He arrived in the Kingdom of Kucha (ancient Buddhist kingdom), where he met the Tripitaka master Narendrayasas (Indian monk) from India, who intended to come to the Eastern Land to transmit the Dharma. Yunqi said, 'The Buddha's Dharma has not yet flourished, let us stay here together.' Thereupon, he translated the Sanskrit text into Chinese. Later, Yunqi went to India, and Narendrayasas personally went to the Western Wei. Due to the turbulent situation at the time, he entered the Northern Qi. He was treated with great respect by Emperor Xuan, residing in the Shiku Temple (cave temple). Because the Northern Qi was about to receive the abdication, there was no time to translate other scriptures. Therefore, he combined the Kucha translation with the ancestral verse of Dharma transmission, and passed it on to the layman Wan Tianyi. Wan Tianyi earnestly inquired and deeply understood the profound meaning. Thereupon, he took the collated version of the Fu Fa Zang (Treasury of the Dharma Transmission), translated by the Shramana Tan Yao of Zhaoxuan and the Tripitaka master Jikaya from India, which was disordered and lacked verses, and presented a copy to the Wei court to prove the errors. The Fu Fa Zang Zhuan (Transmission of the Treasury of the Dharma) was during the reign of Emperor Wu of the Wei Dynasty, when the heretical teachings of Cui Hao and Kou Qianzhi destroyed the Buddha's Dharma. It was not until the Heping era of Emperor Wencheng that it was revived, so there were omissions. Emperor Jianwen of the Liang Dynasty heard that the Wei had the original text, and sent the envoy Liu Xuanyun to copy it, bringing it back to Jiankang (Nanjing) and spreading it throughout the Jiangnan region. During the Zhenyuan era of the Tang Dynasty, the Shramana Huiju of Jinling (Nanjing) brought this ancestral verse to Caoxi (location of Huineng's monastery), and re-examined it with the Tripitaka master Shengchi from India. He also compiled the Baolin Zhuan (Baolin Record), which collected the opportunities of the Dharma transmission masters since the early Tang Dynasty. During the Guanghua era, the Chan master Xuanwei of Zhonghua Yue (Mount Hua) collected the opportunities of the world-appearing masters since the Zhenyuan era, using this ancestral verse as the foundation, and compiled the Shengzhou Ji (Collection of Holy Lineages). During the Kaiping era, the ascetic monk Wei Jin of Nanyue Sanshengzang (Three Lifetimes Store of Mount Heng) also recorded the opportunities of the world-appearing masters after the Guanghua era, also using the ancestral verse as the basis, and compiled the Xu Baolin Zhuan (Continued Baolin Record).
寶林傳。宋景德中吳僧道原集傳燈錄進于真宗。敕翰林學士楊億工部員外李淮太常丞王曙同議校勘具奏。詔作序編入大藏頒行。天聖中附馬都尉李遵勖參石門聰禪師發明因緣。聚禪學僧列此祖偈世系事緣。成廣燈錄上仁宗。御製序文。敕入大藏流通。建中靖國元年沙門惟白將此祖偈以為標本。成續燈錄進上(云云)。他宗不知其原。謂七佛偈無譯。寡聞淺識一至妄謬。良可笑也。
(二十九) 時隱士阮孝緒。陳留人也。家世仕宦。父彥大尉從事中郎。孝緒年十三通五經大旨。十六丁家難。終喪入鐘山。聽講久之。母有疾。緒在席心驚而歸。合藥鬚生人蔘。躬入鐘山采求未獲。忽一鹿在前。心異之至鹿息處。果得人蔘。藥成母疾得愈。齊尚書令王晏來候之。緒惡其人穿籬而遁。及晏被誅以非黨獲免。嘗以鹿林為精舍。環以林池杜絕交遊。世罕得而見之。御史中丞任昉欲訪焉而不敢進。乃指鹿林謂其兄曰。其室則邇。其人甚遠。繇是朝貴絕於造請。唯與裴子野交好。天監末累召不赴。天子以為茍立虛名以要顯譽。故二何孝緒並得遂其高焉。南平元襄謂曰。昔君大父舉不以來游取累。吾弟獨執其志何也。緒曰。若麇䴥儘可參馭。何以異乎騄驥哉。鄱陽忠烈王其姊夫也。歲時之饋。一無所受。與劉著作同年。劉卒。緒
【現代漢語翻譯】 現代漢語譯本： 《寶林傳》：宋真宗景德年間，吳地僧人道原輯錄《傳燈錄》進獻給真宗皇帝。皇帝下令翰林學士楊億、工部員外郎李淮、太常丞王曙共同商議校勘，整理後上奏。皇帝下詔作序，將此書編入大藏經頒佈施行。天聖年間，駙馬都尉李遵勖參訪石門聰禪師，闡明因緣。聚集禪學僧人，列出此祖師偈頌的世系和事蹟因緣，編成《廣燈錄》進獻給仁宗皇帝。仁宗皇帝親自撰寫序文，下令收入大藏經流通。建中靖國元年，沙門惟白將此祖師偈頌作為標本，編成《續燈錄》進獻（云云）。其他宗派不知道它的來源，說七佛偈沒有翻譯，真是見識淺薄，荒謬至極，實在可笑。
（二十九）隱士阮孝緒（Ruan Xiaoxu，人名）：陳留人。家世世代代為官。父親阮彥（Ruan Yan）曾任大尉從事中郎。阮孝緒十三歲時就通曉五經的大致意思，十六歲時遭遇家庭變故，守喪結束后隱居鐘山。聽講經很久。母親生病，阮孝緒在席間感到心驚而歸。配藥需要活人蔘。他親自進入鐘山采求，沒有找到。忽然一隻鹿出現在前面，他感到非常奇異，鹿停息的地方，果然找到了人蔘。藥配好后，母親的病痊癒了。齊尚書令王晏（Wang Yan）來拜訪他，阮孝緒厭惡這個人，穿過籬笆逃走了。等到王晏被誅殺時，阮孝緒因為不是同黨而倖免於難。他曾經把鹿林作為精舍，周圍環繞著樹林和池塘，斷絕與外界的交往，世人很少能見到他。御史中丞任昉（Ren Fang）想去拜訪他，但不敢貿然前往，於是指著鹿林對他的哥哥說：『他的住所很近，但他這個人卻很遙遠。』從此朝廷顯貴斷絕了對他的拜訪請求，只有和裴子野（Pei Ziye）交好。天監末年，多次徵召他都不赴任。天子認為他是想通過樹立虛名來博取名譽，所以何遜（He Xun）和阮孝緒都得以實現他們的高尚志向。南平元襄（Nanping Yuanxiang）對他說：『過去你的祖父被舉薦后不來，反而招致禍患，你為什麼獨自堅持你的志向呢？』阮孝緒說：『如果普通的鹿都可以用來駕車，那和駿馬有什麼區別呢？』鄱陽忠烈王（Poyang Zhongliewang）是他的姐夫，每年送來的禮物，他一概不接受。他和劉著作（Liu Zhuzuo）同年去世。劉著作去世后，阮孝緒
【English Translation】 English version: Baolin Zhuan (寶林傳, Record of Baolin Monastery): During the Jingde era of the Song Dynasty (Emperor Zhenzong), the Wu monk Daoyuan (道原, personal name) compiled the Transmission of the Lamp and presented it to Emperor Zhenzong. The emperor ordered Hanlin Academician Yang Yi (楊億, personal name), Ministry of Works official Li Huai (李淮, personal name), and Taichang Cheng Wang Shu (王曙, personal name) to jointly discuss, collate, and present it. The emperor issued an edict to write a preface and include the book in the Great Treasury (Dazangjing, 大藏經, the Chinese Buddhist canon) for distribution. During the Tiansheng era, Imperial Son-in-Law Li Zunxu (李遵勖, personal name) visited Chan Master Cong of Shimen (石門聰禪師, a Chan master's name), elucidating the causes and conditions. He gathered Chan monks and listed the ancestral verses, lineages, events, and causes, compiling the Extensive Record of the Lamp and presenting it to Emperor Renzong. Emperor Renzong personally wrote a preface and ordered it to be included in the Great Treasury for circulation. In the first year of Jianzhong Jingguo, the monk Wei Bai (惟白, personal name) used these ancestral verses as a standard to compile the Continued Record of the Lamp and presented it (etc.). Other sects do not know its origin, saying that the Seven Buddhas' verses have not been translated, which is ignorant, shallow, and extremely absurd. It is truly laughable.
(29) The recluse Ruan Xiaoxu (阮孝緒, personal name): A native of Chenliu. His family had been officials for generations. His father, Ruan Yan (阮彥, personal name), served as a Zhonglang in the service of the Grand Commandant. At the age of thirteen, Ruan Xiaoxu understood the general meaning of the Five Classics. At the age of sixteen, he encountered family difficulties and lived in Zhongshan after mourning. He listened to lectures for a long time. When his mother fell ill, Ruan Xiaoxu was alarmed and returned home. The medicine required live ginseng. He personally went into Zhongshan to search for it but could not find it. Suddenly, a deer appeared in front of him. He felt very strange, and at the place where the deer rested, he found ginseng. After the medicine was prepared, his mother's illness was cured. Wang Yan (王晏, personal name), the Shangshu Ling of Qi, came to visit him. Ruan Xiaoxu disliked this person and escaped through the fence. When Wang Yan was executed, Ruan Xiaoxu was spared because he was not a party member. He once used Lulin as a hermitage, surrounded by forests and ponds, cutting off contact with the outside world. Few people could see him. Ren Fang (任昉, personal name), the Imperial Censor, wanted to visit him but did not dare to proceed rashly, so he pointed to Lulin and said to his brother, 'His residence is near, but the man himself is very far away.' From then on, the nobles of the court stopped requesting to visit him, and only Pei Ziye (裴子野, personal name) was on good terms with him. At the end of the Tianjian era, he was repeatedly summoned but did not go. The emperor thought that he was trying to gain fame by establishing a false reputation, so He Xun (何遜, personal name) and Ruan Xiaoxu were both able to fulfill their lofty ambitions. Nanping Yuanxiang (南平元襄, personal name) said to him, 'In the past, your grandfather was recommended but did not come, which led to trouble. Why do you alone insist on your ambition?' Ruan Xiaoxu said, 'If ordinary deer can be used to drive carriages, what is the difference between them and fine horses?' The Prince Zhongliewang of Poyang (鄱陽忠烈王, a prince's title) was his brother-in-law. He did not accept any of the gifts sent to him every year. He and Liu Zhuzuo (劉著作, personal name) died in the same year. After Liu Zhuzuo died, Ruan Xiaoxu
曰。吾其幾何。即辨後事數日而亡。壽五十八。孝緒博極群書。無一不善。精力強記為學者所宗。既卒。門人謚曰文貞處士。初漢劉歆著七略。齊王儉著七志。孝緒普通四年著七錄。前五曰內篇。六曰佛法錄七曰仙道錄。謂之外篇。劉歆七略則以道家為諸子。以神仙為方技。王儉七志則先道而後佛。孝緒七錄則先佛而後道。蓋所宗有不同。亦由其教有淺深也。
(三十) 七錄內外圖書。總四萬四千五百二十六卷。凡天下之遺書秘記盡於此矣。內佛法錄經律論等五部。凡五千四百卷。至隋文帝仁壽間。嘉則殿書凡三十七萬卷。及唐開元中秘府以甲乙丙丁四部為次。列經史集四庫。並唐之學者所著之書。共八萬二千三百七十四卷。今唐書藝文志。四部著錄者。凡五萬二千一百卷。不著錄者二萬七千六百三十卷。共七萬九千八百三十卷。其間釋部特載僧俗二十五家所著之書。凡三百九十五卷而已。此古今書籍之數也。
(癸亥) 東魏改武定。
沙門尚圓為武陵王。遣宮中鬼怪。一稱南無佛陀。鬼皆失所。自爾安靜○是年黃門侍郎顧野王玉篇成。
(甲子 五四) 上自天監以來事佛長齋。日止一食。惟菜羹糲飯。
(丙寅) 改中大同。
(丁卯) 改太清。
(三十一
【現代漢語翻譯】 現代漢語譯本： 他說：『我還能活多久？』隨即預知身後之事，數日後去世，享年五十八歲。孝緒博覽群書，無一不精，精力充沛，記憶力強，為學者所推崇。去世后，門人謚號為文貞處士。當初漢代的劉歆撰寫了《七略》，齊代的王儉撰寫了《七志》，孝緒在普通四年撰寫了《七錄》。前五部分稱為內篇，第六部分為佛法錄，第七部分為仙道錄，合稱外篇。劉歆的《七略》將道家歸為諸子，將神仙歸為方技。王儉的《七志》則先道后佛。孝緒的《七錄》則先佛后道。大概是因為他們所宗奉的不同，也因為他們所認為的教義有深淺之分。
（三十）《七錄》內外圖書，總計四萬四千五百二十六卷。天下遺書秘籍幾乎都在這裡了。其中佛法錄包括經、律、論等五部，共五千四百卷。到了隋文帝仁壽年間，嘉則殿藏書共三十七萬卷。及至唐開元年間，秘府以甲乙丙丁四部為次序，分列經、史、集四庫，加上唐代學者所著的書籍，共有八萬二千三百七十四卷。現在《唐書·藝文志》中，四部著錄的書籍共有五萬二千一百卷，未著錄的書籍有二萬七千六百三十卷，共計七萬九千八百三十卷。其中釋部特別記載了僧俗二十五家所著的書籍，共三百九十五卷。這些就是古今書籍的數量。
（癸亥）東魏改年號為武定。
沙門（佛教僧侶）尚圓為武陵王，派遣宮中鬼怪，一稱『南無佛陀（Namo Buddha，皈依佛陀）』，鬼怪都失去了藏身之處，從此安靜。這一年，黃門侍郎顧野王的《玉篇》完成。
（甲子 五四）皇上從天監年間以來，事奉佛法，長期齋戒，每天只吃一餐，只有蔬菜羹和粗米飯。
（丙寅）改年號為中大同。
（丁卯）改年號為太清。
（三十一）
【English Translation】 English version: He said, 'How much longer will I live?' Immediately, he foresaw matters after his death and passed away a few days later, at the age of fifty-eight. Xiao Xu (孝緒) was extensively learned in all kinds of books, excelling in everything. His energy and strong memory were revered by scholars. After his death, his disciples gave him the posthumous title 'Wen Zhen Chu Shi (文貞處士, a virtuous and steadfast recluse)'. Initially, Liu Xin (劉歆) of the Han dynasty wrote the 'Seven Summaries (七略, Qi Lue)', Wang Jian (王儉) of the Qi dynasty wrote the 'Seven Records (七志, Qi Zhi)', and Xiao Xu wrote the 'Seven Records (七錄, Qi Lu)' in the fourth year of the Putong (普通) era. The first five parts are called the Inner Chapters, the sixth is the Buddhist Dharma Record, and the seventh is the Daoist Immortal Record, collectively called the Outer Chapters. Liu Xin's 'Seven Summaries' categorized Daoism under the philosophers and immortality under techniques. Wang Jian's 'Seven Records' placed Daoism before Buddhism. Xiao Xu's 'Seven Records' placed Buddhism before Daoism. This was probably due to their different beliefs and the perceived depth of their teachings.
(30) The Inner and Outer books of the 'Seven Records' total 44,526 volumes. Almost all of the lost and secret books of the world are contained within. Among them, the Buddhist Dharma Record includes the five parts of Sutras, Vinaya, and Shastras, totaling 5,400 volumes. By the Renshou (仁壽) era of Emperor Wen of the Sui dynasty, the Ji Ze (嘉則) Palace had 370,000 volumes of books. During the Kaiyuan (開元) era of the Tang dynasty, the Imperial Library categorized books into four sections: A, B, C, and D, listing the four treasuries of Classics, History, Collections, and books written by Tang scholars, totaling 82,374 volumes. In the 'Treatise on Arts and Literature' of the Tang History, the four categories record 52,100 volumes, with 27,630 volumes unrecorded, totaling 79,830 volumes. Among them, the Buddhist section specifically records the books written by 25 monks and laypeople, totaling 395 volumes. These are the numbers of books from ancient and modern times.
(Guihai 癸亥) The Eastern Wei (東魏) changed the era name to Wuding (武定).
The Shramana (沙門, Buddhist monk) Shang Yuan (尚圓) served the Prince of Wuling (武陵王). He sent palace ghosts and monsters, and when they uttered 'Namo Buddha (南無佛陀, Homage to Buddha)' once, the ghosts all lost their places and became quiet. In this year, Gu Yewang's (顧野王) 'Yupian (玉篇, Jade Chapters)' was completed.
(Jiazi 甲子, 54) Since the Tianjian (天監) era, the Emperor has served Buddhism, observing long-term fasting, eating only one meal a day, consisting only of vegetable soup and coarse rice.
(Bingyin 丙寅) The era name was changed to Zhong Datong (中大同).
(Dingmao 丁卯) The era name was changed to Taiqing (太清).
(31)
己巳) 太清三年夏四月。逆賊侯景陷臺城。以甲士五百人自衛。帶劍上殿拜訖。帝神色自若。使引向三公坐榻。謂曰。卿在戎日久。無乃為勞。景惶懼不能對。出謂左右曰。吾每據鞍臨敵。矢石交下了無所怖。今見蕭公使人畏懾。豈非天威難犯。吾不復見之矣。及景自稱大丞相而徴求無已。帝憤之。遂寢疾。然齋戒不衰。日夕唸佛不絕於口。獨皇子侍側。五月丙辰大測。不能進膳。久而口苦。索蜜未至。而舉手曰荷荷。遂崩于凈居殿。年八十有六。帝日角龍顏舌文八字。項有浮光身映日無影。右手文成武字。幼嘗蹈空而行。所居之室常若雲氣。人或遇者體輒肅栗。前後受命符端凡六十餘事。及即位太極殿常有六龍。各守一柱。其神奇異瑞自書契以來人君皆所未有。幼而好學。六藝備閑棋登逸品。至於陰陽緯候卜筮占決草隸尺牘騎射。並洞精微。雖登大位萬機多務。猶手不釋卷。然燭測光常至戊夜。撰通史六百卷金海三十卷五經義注講疏等合二百餘卷。贊序詔誥銘誄箴頌箋奏諸文凡一百二十卷。晚奉佛道日止一食。膳無鮮腴唯豆羹糲飯而已。或遇事擁不暇就食日才過中。便嗽口而坐。制涅槃大品凈名三惠諸經義記數百卷。聽覽餘暇即于重云殿同泰寺講說。名僧碩學四部聽眾常萬餘。衣布衣木綿皂帳。一冠三載一被二年
【現代漢語翻譯】 現代漢語譯本： 己巳年，太清三年夏四月，叛賊侯景攻陷臺城，用五百名甲士自衛，帶著劍上殿行拜禮。梁武帝神色如常，命人引導侯景到三公的坐榻前。梁武帝對侯景說：『你帶兵打仗很久了，恐怕很勞累吧？』侯景惶恐不能回答，出來后對左右的人說：『我每次騎馬臨敵，箭石交加的時候都沒有什麼害怕的，現在見到蕭衍（梁武帝）卻讓人畏懼，難道不是天威不可冒犯嗎？我不想再見他了。』 等到侯景自稱大丞相，並且不斷地索取財物，梁武帝對此非常憤恨，於是臥病不起，但齋戒從不懈怠，日夜唸佛從不離口，只有皇子在身旁侍奉。五月丙辰日，病情嚴重，不能進食，許久後感到口苦，想要蜂蜜卻沒有送到，於是舉起手說『荷荷』，就在凈居殿駕崩了，享年八十六歲。梁武帝的額頭隆起，面容像龍，舌頭上有八字紋，脖子有光環，身體映照太陽卻沒有影子，右手上的紋路是『文』和『武』二字。小時候曾經在空中行走，所居住的房間常常像有云氣一樣。有人遇到他，身體就會感到肅穆敬畏。前後接受帶有符命象徵的祥瑞共六十多件。等到即位后，太極殿常有六條龍，各自守護一根柱子。他的神奇異事是自有文字記載以來人君所沒有的。 梁武帝從小就喜歡學習，精通六藝，棋藝達到逸品。至於陰陽、緯候、卜筮、占決、草書隸書、尺牘、騎射，都精通其中的奧妙。即使登上皇位，政務繁忙，仍然手不釋卷，常常點著蠟燭讀書到深夜。他撰寫了《通史》六百卷，《金海》三十卷，《五經義注講疏》等共二百多卷，贊、序、詔、誥、銘、誄、箴、頌、箋、奏等各種文章共一百二十卷。晚年信奉佛法，每天只吃一頓飯，膳食沒有鮮美的肉類，只有豆羹和粗米飯。有時遇到政事耽擱，來不及吃飯，過了中午才漱口坐下。他製作了《涅槃經》、《大品經》、《凈名經》、《三惠經》等經義記數百卷。聽取政事之餘，就在重云殿、同泰寺講經說法，著名的僧人和學者以及四部聽眾常常有上萬人。他穿布衣，用木綿做的黑色帳子，一頂帽子戴三年，一條被子用兩年。
【English Translation】 English version: In the year of Ji Si, the fourth month of summer in the third year of Taiqing, the rebel Hou Jing captured Taicheng. He guarded himself with five hundred armored soldiers, and with a sword, he went to the palace to pay his respects. Emperor Wu of Liang remained composed and directed him to be led to the seats of the Three Dukes. Emperor Wu said to Hou Jing, 'You have been in the military for a long time, you must be tired.' Hou Jing was terrified and could not answer. He came out and said to his attendants, 'Every time I rode my horse to face the enemy, I was not afraid of the arrows and stones flying around. But now, seeing Xiao Yan (Emperor Wu of Liang), I feel fear. Isn't it because the majesty of Heaven is inviolable? I don't want to see him again.' Later, when Hou Jing proclaimed himself Grand Chancellor and constantly demanded wealth, Emperor Wu was very angry and became ill. However, he never neglected his fasting and constantly chanted the name of Buddha. Only the imperial son attended to him. On the Bingchen day of the fifth month, his condition worsened, and he could not eat. After a long time, he felt bitter in his mouth and asked for honey, but it did not arrive. Then he raised his hand and said 'He He', and passed away in the Jingju Palace at the age of eighty-six. Emperor Wu of Liang had a prominent forehead, a dragon-like face, and the character '八' (eight) on his tongue. His neck had a halo, and his body cast no shadow in the sun. The lines on his right hand formed the characters '文' (civil) and '武' (military). As a child, he once walked in the air, and his room often seemed to be filled with clouds. Those who encountered him would feel solemn and respectful. He received more than sixty auspicious omens symbolizing divine mandate. After he ascended the throne, there were often six dragons in the Taiji Hall, each guarding a pillar. His miraculous events were unprecedented for rulers since the beginning of written records. Emperor Wu of Liang loved to study from a young age and was proficient in the Six Arts. His chess skills reached the level of 'Yi Pin' (逸品, surpassing grade). He was also proficient in Yin-Yang, Weihou (緯候, apocryphal texts on climate), divination, fortune-telling, cursive and clerical scripts, correspondence, horsemanship, and archery. Even after ascending the throne and being occupied with numerous affairs of state, he still kept books in his hands and often read by candlelight until late at night. He wrote the 'Comprehensive History' in six hundred volumes, the 'Golden Sea' in thirty volumes, and the 'Commentaries and Explanations on the Meanings of the Five Classics' in more than two hundred volumes. He also wrote various articles such as eulogies, prefaces, edicts, proclamations, inscriptions, laments, admonitions, odes, memorials, and reports, totaling one hundred and twenty volumes. In his later years, he devoted himself to Buddhism, eating only one meal a day. His meals consisted of only bean soup and coarse rice, without any delicacies. Sometimes, when he was delayed by state affairs and did not have time to eat, he would rinse his mouth and sit down after noon. He created hundreds of volumes of commentaries on the 'Nirvana Sutra', 'Mahaprajnaparamita Sutra', 'Vimalakirti Sutra', and 'Three Wisdoms Sutra'. In his spare time, he would lecture on the scriptures in the Chongyun Hall and Tongtai Temple, with famous monks, scholars, and audiences from the four divisions (monks, nuns, laymen, and laywomen) often numbering over ten thousand. He wore cloth clothes, used black tents made of cotton, wore a hat for three years, and used a quilt for two years.
。自五十外便斷房室不飲酒不取音樂。非宗廟祭祀大會饗宴及諸法事。未嘗舉樂。勤于政事。每冬月四更竟即敕把燭看事。執筆觸寒手為皴裂。然仁愛不斷。親親及所近幸愆犯多縱舍。坐是政刑珥紊。每決死罪常矜哀流涕然後可奏。性方正為居小殿暗室常理衣冠小坐。暑月未嘗褰袒。雖見內豎小臣如遇嚴賓焉。謚曰武皇帝。廟號高祖(出南史)。
(三十二) 史官魏徴曰。高祖固天攸縱聰明稽古。道亞生知學為博物。允文允武多藝多才。爰自諸生不羈之度。屬昏兇肆虐天倫及禍。糾合義旅將雪家冤。曰紂可伐。不期而會。龍躍樊漢電擊湘郢。剪離德如振槁。取獨夫如拾遺。其雄才大略固不可得而稱矣。既懸白旗之首。方應皇天之眷。而布澤施仁悅近來遠。開蕩蕩之王道。革靡靡之商俗。大修文學盛飾禮容。鼓扇玄風闡揚儒業。介胃仁義折衝樽俎。聲振寰區澤周遐裔。干戈載戢凡數十年。濟濟焉洋洋焉。魏晉以來未有若斯之盛也。然不能息末敦本斫雕爲樸。慕名好事崇尚浮華。抑揚孔墨流連釋老。或終夜不寐。或日旰不食。非弘道以利物。唯飾智以驚愚。且心未遺榮。虛廁蒼頭之位。高談脫屣。終戀黃屋之尊。夫人之大欲在乎飲食男女。至於軒冕殿堂。非有切身之慈。高祖屏除嗜慾眷戀軒冕。得其所難而滯其所
【現代漢語翻譯】 現代漢語譯本：從五十歲以後，他就斷絕了房事，不飲酒，也不欣賞音樂。除非是宗廟祭祀、大型宴會以及各種法事，否則從不演奏音樂。他勤于處理政事，每到冬天，四更天一過就命令點上蠟燭來處理公務。因為執筆時天氣寒冷，手都凍裂了。然而，他的仁愛之心從未停止。對於親戚和身邊親近的人，即使他們犯了錯誤，也常常寬容赦免。正因為如此，政治刑法有些紊亂。每當判決死刑時，他總是憐憫哀嘆，流下眼淚，然後才批準執行。他性格方正，即使身處小殿或昏暗的房間，也總是整理好衣冠端坐。即使在炎熱的夏天，也從未撩起衣襟袒胸露背。即使是面對內侍小臣，也像對待尊貴的客人一樣。他的謚號是武皇帝，廟號是高祖（出自《南史》）。 史官魏徵評價說：高祖確實是上天所眷顧，天資聰穎，精通古今。他的才能幾乎是天生就具備的，學識淵博。既有文才又有武略，多才多藝。從一個不受約束的讀書人開始，正值天下昏暗，暴虐肆虐，天倫綱常遭到破壞。於是糾集義軍，想要洗雪家仇。正如所說『紂王可以討伐』。大家不約而同地聚集在一起。像龍一樣騰躍于樊、漢之間，像閃電一樣襲擊湘、郢。剪除那些背離道德的人就像掃除枯草一樣，奪取那殘暴的獨夫就像拾取遺物一樣。他的雄才大略實在是無法用言語來形容的。當他懸掛起投降的旗幟時，正是應和了皇天的眷顧。於是廣施恩澤，使近處的人喜悅，遠方的人歸順。開創了光明正大的王道，革除了頹廢的商朝習俗。大力提倡文學，極力推崇禮儀。宣揚玄學風尚，弘揚儒家事業。用仁義作為鎧甲，在酒宴上解決衝突。聲威震動天下，恩澤遍及遠方。戰爭幾乎停止了數十年。多麼興盛，多麼繁榮啊！魏晉以來，從未有過如此盛世。然而，他不能夠抑制細微末節，致力於根本，不能夠去除華麗的裝飾，崇尚樸素。他追求名聲，喜歡做表面功夫，崇尚虛浮華麗。時而推崇孔子、墨子，時而又沉迷於佛教、道教。有時整夜不睡覺，有時直到中午才吃飯。這不是爲了弘揚大道以利於百姓，只是爲了賣弄聰明來迷惑愚人。而且他的內心並沒有忘記榮華富貴，雖然表面上輕視官位，高談闊論要拋棄一切，但最終還是貪戀皇帝的尊位。人的最大欲望在於飲食男女，至於高官厚祿和華麗的宮殿，並不是與自身有切身的關係。高祖摒棄了其他嗜慾，卻貪戀高官厚祿，得到了他認為困難的，卻滯留在他所貪戀的。
【English Translation】 English version: After the age of fifty, he abstained from sexual relations, did not drink alcohol, and did not enjoy music. Except for ancestral temple sacrifices, large banquets, and various Dharma ceremonies, he never played music. He was diligent in handling state affairs, and every winter, after the fourth watch (around 3-5 am), he would order candles to be lit to attend to official duties. Because his hands were cold from holding the writing brush, they became chapped and cracked. However, his benevolence never ceased. He often forgave and pardoned relatives and close associates, even when they committed offenses. Because of this, political and penal laws were somewhat disordered. Whenever a death sentence was decided, he would always feel pity and sorrow, shedding tears before approving the execution. He was upright in character, and even when in a small hall or a dimly lit room, he would always arrange his clothes and sit upright. Even in the hot summer months, he never lifted his clothes to expose his chest. Even when facing eunuchs and minor officials, he treated them as if they were honored guests. His posthumous title was Emperor Wu, and his temple name was Gaozu (from the History of the Southern Dynasties). The historian Wei Zheng commented: 'Gaozu (Emperor Gaozu) was indeed favored by Heaven, intelligent and knowledgeable of the past. His talent was almost innate, and his learning was extensive. He was both civil and martial, and multi-talented. Starting as an unrestrained scholar, he lived in a time of darkness and tyranny, when the natural order was disrupted. Therefore, he gathered righteous armies to avenge his family. As it was said, 'King Zhou (of Shang) could be overthrown.' Everyone gathered together spontaneously. Like a dragon leaping between Fan (樊) and Han (漢), like lightning striking Xiang (湘) and Ying (郢). Cutting down those who deviated from morality was like sweeping away withered grass, and seizing the tyrannical ruler was like picking up something left behind. His heroic talent and great strategy are truly indescribable. When he raised the flag of surrender, it was in accordance with the favor of Heaven. Therefore, he spread grace and benevolence, pleasing those nearby and attracting those from afar. He established the bright and righteous path of kingship, and reformed the decadent customs of the Shang dynasty. He vigorously promoted literature and greatly emphasized etiquette. He promoted the Xuanxue (玄學, Neo-Daoism) style and promoted Confucianism. He used benevolence and righteousness as armor, and resolved conflicts at banquets. His reputation shook the world, and his grace extended to distant lands. Wars almost ceased for several decades. How prosperous and flourishing it was! Since the Wei and Jin dynasties, there had never been such a prosperous era. However, he could not restrain minor details and focus on the fundamentals, nor could he remove ornate decorations and embrace simplicity. He pursued fame, liked to do superficial things, and admired vanity and extravagance. Sometimes he promoted Confucius and Mozi (墨子, founder of Mohism), and sometimes he indulged in Buddhism and Daoism. Sometimes he would not sleep all night, and sometimes he would not eat until noon. This was not to promote the great way to benefit the people, but only to show off his intelligence to deceive the foolish. Moreover, his heart did not forget glory and wealth. Although he superficially despised official positions and talked grandly about abandoning everything, he ultimately coveted the emperor's position. People's greatest desires lie in food, drink, and sex, as for high office and splendid palaces, they are not intimately related to oneself. Gaozu abandoned other desires, but coveted high office, obtaining what he considered difficult, but lingering on what he coveted.'
易。可謂神有所不達。智有所不通矣。
論曰。魏鄭公論梁武帝。可謂天下仁人之言也。而新唐史蕭瑀傳贊。亦曰。梁蕭氏興江左。實有功在民。厥終無大惡。以浸微而已。故余祉及其後裔。以此驗鄭公之論。益可詳矣。然韓退之嘗曰。梁武餓死臺城。蓋謂其屏嗜慾絕午後食至臨終齋戒不衰。在恣情豐美享用者視之。近乎餓死耳。猶孔子稱伯夷叔齊餓死首陽。其微意乃所以成其美焉。豈謂不得食而餓死哉。凡謂得失成敗。如魏鄭公之言。乃春秋責備賢者之旨。得不為萬世之公道哉。
(三十二 庚午) 簡文綱改大安(字世贊。小字六通。武帝第三子。侯景破臺城立帝。大安二年景又廢之)。
右東魏十六年(而高洋篡之)。
北齊(姓高氏五主都於鄴)雷氏曰(神武文襄文宣孝昭武成後主。北齊五帝。二十九年)。
高祖神武帝歡(字賀六。渾渤海蓨人。崩于晉陽。葬漳水矣)。
文襄帝澄(字子惠。高祖長子。為梁將所害。壽二十九歲也)。
文宣帝洋(字子進。高祖次子。承父相位。朝臣使受禪。使中張亮謂孝靜曰。五行遞運有始有終。愿陛下遠法堯舜。孝靜斂容避遜而出。齊王洋入即位。降封孝靜為中山王。洋惡過桀紂。復鴆靜帝在位十年。改元天保。壽三十一
【現代漢語翻譯】 現代漢語譯本： 這可以說明神也有無法通達的地方，智慧也有無法理解的地方。
評論說，魏徵評論梁武帝，可以說是天下仁人所說的話。而且《新唐書·蕭瑀傳》的讚語也說，梁朝蕭氏在江左興起，確實對人民有功勞，最終也沒有大的惡行，只是逐漸衰微而已，所以福澤延續到他的後代。用這個來驗證魏徵的評論，就更加詳細了。然而韓愈曾經說過，梁武帝餓死在臺城，大概是說他剋制嗜慾，斷絕午後進食，直到臨終都齋戒不衰，在那些放縱情慾、享受豐美的人看來，近乎于餓死罷了。就像孔子稱讚伯夷、叔齊餓死在首陽山一樣，其中的微意正是爲了成就他們的美名。難道是真的指他們沒有食物而餓死嗎？凡是說得失成敗，像魏徵所說的那樣，乃是《春秋》責備賢者的宗旨，難道不是萬世的公道嗎？
（三十二 庚午）簡文帝綱改年號為大安（字世贊，小字六通，梁武帝第三子。侯景攻破臺城后擁立他為帝，大安二年侯景又廢黜了他）。
右邊是東魏十六年（之後高洋篡位）。
北齊（姓高氏，五位君主都城在鄴）雷氏說（神武帝高歡、文襄帝高澄、文宣帝高洋、孝昭帝高演、武成帝高湛、後主高緯，北齊五位皇帝，共二十九年）。
高祖神武帝高歡（字賀六渾，渤海蓨人，在晉陽去世，葬在漳水）。
文襄帝高澄（字子惠，高祖高歡長子，被梁朝將領所害，享年二十九歲）。
文宣帝高洋（字子進，高祖高歡次子，繼承父親的相位，朝臣勸他接受禪讓。使者張亮對孝靜帝元善見說，『五行相生相剋，有始有終，希望陛下傚法堯舜。』孝靜帝收斂容色，謙遜地退讓而出。齊王高洋登基即位，降封孝靜帝為中山王。高洋的惡行超過了夏桀、商紂，又用毒酒鴆殺了孝靜帝，在位十年，改年號為天保，享年三十一歲）。
【English Translation】 English version: This can be said to mean that even gods have things they cannot comprehend, and wisdom has things it cannot understand.
It is commented that Wei Zheng's discussion of Emperor Wu of Liang can be called the words of a benevolent person of the world. Moreover, the eulogy in the 'Biography of Xiao Yu' in the 'New History of the Tang Dynasty' also says, 'The Xiao family of Liang rose in Jiangzuo, and indeed had merit in serving the people. In the end, there were no major evils, but only gradual decline. Therefore, blessings extended to his descendants.' Using this to verify Wei Zheng's discussion, it becomes even more detailed. However, Han Yu once said that Emperor Wu of Liang starved to death in Taicheng, probably meaning that he restrained his desires, abstained from eating after noon, and maintained fasting until his death. In the eyes of those who indulged in desires and enjoyed abundance, it was close to starvation. Just as Confucius praised Boyi and Shuqi for starving to death in Shouyang Mountain, the subtle meaning was to complete their good name. Does it really mean that they starved to death because they had no food? All discussions of gains, losses, successes, and failures, like those of Wei Zheng, are in line with the principle of 'Chunqiu' criticizing the worthy, and are they not the public justice of all ages?
(32nd year, Gengwu) Emperor Jianwen Gang changed the era name to Da'an (style name Shizan, childhood name Liutong, third son of Emperor Wu of Liang. Hou Jing established him as emperor after breaking through Taicheng, and Hou Jing deposed him in the second year of Da'an).
To the right is the sixteenth year of Eastern Wei (after which Gao Yang usurped the throne).
Northern Qi (surnamed Gao, five rulers had their capital in Ye) Lei said (Emperor Shenwu Gao Huan, Emperor Wenxiang Gao Cheng, Emperor Wenxuan Gao Yang, Emperor Xiaozhao Gao Yan, Emperor Wucheng Gao Zhan, Later Lord Gao Wei, the five emperors of Northern Qi, for a total of twenty-nine years).
Emperor Gaozu Shenwu Gao Huan (style name Heliu Hun, from Bo Hai Xiu. Died in Jinyang and was buried in the Zhang River).
Emperor Wenxiang Gao Cheng (style name Zihui, eldest son of Gaozu Gao Huan, was killed by a Liang general, at the age of twenty-nine).
Emperor Wenxuan Gao Yang (style name Zijin, second son of Gaozu Gao Huan, inherited his father's position. Court officials urged him to accept the abdication. The envoy Zhang Liang said to Emperor Xiaojing Yuan Shanjian, 'The five elements generate and overcome each other, with beginning and end. I hope Your Majesty will follow the example of Yao and Shun.' Emperor Xiaojing composed himself, humbly yielded, and withdrew. King Qi Gao Yang ascended the throne and demoted Emperor Xiaojing to Prince of Zhongshan. Gao Yang's evil deeds surpassed those of Jie of Xia and Zhou of Shang, and he poisoned Emperor Xiaojing to death. He reigned for ten years, changed the era name to Tianbao, and died at the age of thirty-one).
)。
(三十四) 沙門慧文禪師。當齊高之世獨步河淮。法門非世所知。履地戴天莫知高厚。閱中論發明。論是龍樹所說。故遙稟焉。是為臺宗二祖北齊尊者(九祖傳)。
(辛未) 侯景(懷朔鎮人。初仕高歡為將。擁兵十萬專制河南十三州。歡死降梁祖。后反改梁祖立簡。是年弒簡自立稱漢。改年太始。登太極殿御床腳陷。借立百日。陳霸先殺之)。
(三十五 壬申) 元帝繹改承聖(字世誠。小字七符。武帝第七子。初父夢僧眇一目執香爐云。託生王宮。已而母夢月墜懷中。後生帝也。首封湘東王。統義兵于江陵。既臺城失守。即位於江陵。覆命陳霸先王僧辨破侯景。又為詩四絕。西魏進士襄弒之。壽四十七。在位三年)。
西魏廢帝欽(受帝太子。字文泰立之。雖在位而制由泰。帝不勝憤。欲除之。泰覺遂廢帝立恭帝即位。二年不改號)。
(三十六) 世尊示滅一千五百年矣。
承聖元年。三藏真諦將歸天竺。至廣州。刺史歐陽顏延之。制止寺沙門東愷等請譯起信俱舍等論。諦有氣宇風神爽邁。顏之子紇居別墅。在河渚間。諦每訪紇。以坐具敷水面跏趺其上飄然往還。坐具略不沾潤。或不敷具。即折荷葉而濟。時好事多圖畫而奉祀之。
(三十七) 荊山
【現代漢語翻譯】 現代漢語譯本 (三十四) 沙門慧文禪師，在北齊高祖時期獨步河淮。他的佛法精深，不為世人所理解，其境界之高遠，無人能測度。他通過閱讀《中論》而有所發明。《中論》是龍樹（Nagarjuna）所說，因此慧文禪師遙尊龍樹。他被尊為天臺宗二祖北齊尊者（見《九祖傳》）。 (辛未) 侯景（Hu Jing）（懷朔鎮人，起初在高歡（Gao Huan）手下為將，擁兵十萬，專制河南十三州。高歡死後，他投降梁武帝。後來又反叛，改立梁簡文帝。這年他弒殺簡文帝，自立為帝，國號為漢，改年號為太始。他登上太極殿的御床，床腳塌陷。勉強維持了一百天，就被陳霸先（Chen Baxian）所殺）。 (三十五 壬申) 元帝蕭繹（Xiao Yi）改年號為承聖（字世誠，小字七符，梁武帝第七子。當初梁武帝夢見一個瞎了一隻眼的僧人手執香爐說要託生王宮，不久他的母親夢見月亮墜入懷中，後來就生下了元帝。最初被封為湘東王，在江陵統領義兵。臺城失守后，在江陵即位。又命令陳霸先、王僧辯（Wang Sengbian）擊破侯景。他還寫了四首絕句。西魏的進士襄（Xiang）弒殺了他，享年四十七歲，在位三年）。 西魏廢帝欽（宇文欽（Yuwen Qin）擁立魏文帝的太子為帝。字文泰（Yuwen Tai）把持朝政。雖然在位，但一切都由宇文泰決定。皇帝對此非常不滿，想要除掉他。宇文泰察覺后，就廢黜了廢帝，立恭帝即位。兩年沒有改年號）。 (三十六) 世尊釋迦牟尼佛（Sakyamuni Buddha）涅槃已經一千五百年了。 承聖元年，三藏真諦（Paramartha）打算返回天竺（India），到達廣州。廣州刺史歐陽顏延之（Ouyang Yan Yanzhi）和寺院沙門東愷（Dong Kai）等人請求他翻譯《起信論》、《俱舍論》等論著。真諦氣宇軒昂，風神俊朗。歐陽顏延之的兒子紇（He）住在河邊的別墅里。真諦經常去拜訪紇，用坐具鋪在水面上，跏趺坐在上面，飄然往來，坐具幾乎不沾濕。有時不帶坐具，就折一片荷葉來渡水。當時許多好事者將他的形象畫下來供奉。 (三十七) 荊山
【English Translation】 English version (34) The Dhyana Master Huìwén, during the time of Emperor Gao of the Northern Qi dynasty, was unparalleled in the He and Huai regions. His Dharma was profound and not understood by the world; his state was so high that no one could fathom it. He gained insight through reading the Madhyamaka-karika (Treatise on the Middle Way). This treatise was expounded by Nāgārjuna, so Huìwén revered Nāgārjuna from afar. He is honored as the Second Patriarch of the Tiantai school, the Venerable of the Northern Qi (from the Biographies of the Nine Patriarchs). (Xin Wei year) Hóu Jǐng (from Huáishuò Garrison Town, initially served as a general under Gāo Huān, controlling ten thousand troops and dominating thirteen prefectures in Henan. After Gāo Huān's death, he surrendered to Emperor Wǔ of the Liang dynasty. Later, he rebelled, replacing Emperor Wǔ with Emperor Jianwen. In this year, he assassinated Emperor Jianwen, declared himself emperor, established the Han dynasty, and changed the era name to Tàishǐ. When he ascended the imperial throne in the Tàijí Hall, the legs of the throne collapsed. He barely lasted a hundred days before Chén Bàxiān killed him). (35, Rénshēn year) Emperor Yuán Xiāo Yì changed the era name to Chéngshèng (style name Shìchéng, nickname Qīfú, the seventh son of Emperor Wǔ of the Liang dynasty. Initially, Emperor Wǔ dreamed of a monk with one eye holding an incense burner, saying he would be reborn in the royal palace. Soon after, his mother dreamed of the moon falling into her embrace, and later Emperor Yuán was born. He was first enfeoffed as the Prince of Xiāngdōng, leading righteous troops in Jiānglíng. After the fall of the capital, he ascended the throne in Jiānglíng. He also ordered Chén Bàxiān and Wáng Sēngbiàn to defeat Hóu Jǐng. He also wrote four quatrains. Xiāng, a jinshi (presented scholar) of the Western Wei dynasty, assassinated him. He lived to be forty-seven years old and reigned for three years). Emperor Fèi of the Western Wei (Yǔwén Qīn installed the crown prince of Emperor Wén of the Wei dynasty as emperor. Style name Wéntài controlled the court. Although he was on the throne, everything was decided by Yǔwén Tà. The emperor was very dissatisfied with this and wanted to get rid of him. Yǔwén Tà noticed this and deposed the emperor, installing Emperor Gōng. The era name was not changed for two years). (36) It has been one thousand five hundred years since the Parinirvana of the World-Honored One, Śākyamuni Buddha. In the first year of Chéngshèng, the Tripiṭaka master Paramārtha intended to return to India and arrived in Guangzhou. The governor of Guangzhou, Ōuyáng Yánzhī, and the monks of the temple, Dōng Kǎi, and others, requested him to translate treatises such as the Awakening of Faith and the Abhidharmakośa. Paramārtha had an extraordinary presence and a refined spirit. Ōuyáng Yánzhī's son Hé lived in a villa by the river. Paramārtha often visited Hé, spreading his seat on the surface of the water, sitting in the lotus position on it, and floating back and forth, the seat barely getting wet. Sometimes, without a seat, he would fold a lotus leaf to cross the water. At that time, many enthusiasts drew his image and worshiped it. (37) Mount Jīng
居士陸法和。少隱江陵清溪山。服勤沙門執弟子禮。及長出游。語音巴楚。容色異常。以操行絕等為梁湘東王所重。即以間散甚為諸公欽敬。初侯景始降。法和知其必叛。以語朱元英。元英不了其意。未久景圍京城。元英求策。和曰。取果宜待熟。景遣將任約擊湘東王。法和就乞軍御之。對壘赤沙湖。賊因風縱火燒廬。法和以白羽揮風。風即返。約軍大潰。士卒求約不獲。法和曰。洲際有水剎。約在其下也。可往擒之。果得約。抱剎仰頭出鼻。法和舍之。謂王曰。他日當得力。約後果立效。法和所至江湖必立放生池。切戒殺生。湘東王即位。是為元帝。以法和為郢州刺史。始法和欲大舉定魏。帝不許。法和笑曰。吾嘗不希釋梵天王坐處。豈窺人王位耶。但于空王佛所與王有因緣。如不能用則奈業何。帝敗歸齊。齊宣帝喜其來。封太尉賜甲第。法和乞為佛寺。身居偏室。日手持香爐行道體佛燒香凝坐預期死日。時至坐去。尸縮三尺許。題壁曰。十年天子為尚可。百日天子急如火。週年天子遞代坐。又曰二母生三天。兩天共五年。指婁太后也。人懼涂削之。終不能去。其神異如此。
(三十八) 承聖二年。北齊高帝。詔僧稠禪師。稠將啟行。而峰巒振響飛走悲鳴。如是者三日而止。稠至京師降蹕迎候。命入宮授菩
【現代漢語翻譯】 現代漢語譯本：居士陸法和，年少時隱居在江陵清溪山，像沙門一樣勤奮修行，以弟子之禮侍奉僧人。長大后外出遊歷，口音帶著巴楚一帶的方言，容貌和氣度與常人不同。因為品行操守極為出衆，被梁湘東王所器重，即使是閑暇散淡之時，也被各位公卿所欽佩敬重。當初侯景剛投降時，陸法和就知道他一定會叛變，並將此事告訴了朱元英，朱元英沒有明白他的意思。沒過多久，侯景圍困京城，朱元英向陸法和求取對策。陸法和說：『摘取果實應該等待成熟。』侯景派遣將領任約攻打湘東王，陸法和就請求率軍抵禦他。兩軍在赤沙湖對壘，賊軍藉助風勢放火焚燒營帳，陸法和用白羽扇揮動，風立刻反向吹去，任約的軍隊大敗。士兵們尋找任約卻找不到，陸法和說：『洲的邊緣有座水剎（寺廟），任約就在下面。可以去那裡抓捕他。』果然抓到了任約，他抱著水剎，仰頭露出鼻子。陸法和放了他，對湘東王說：『將來他會為你效力的。』任約後來果然立下了功勞。陸法和所到的江湖一帶，必定設立放生池，極力戒殺。湘東王即位，是為元帝，任命陸法和為郢州刺史。起初陸法和想要大舉出兵平定北魏，元帝不同意。陸法和笑著說：『我曾經不稀罕釋梵天王所坐的位置，難道還會窺視人間的王位嗎？只是在空王佛那裡與您有因緣，如果不能任用我，那也是業力所致啊。』元帝兵敗歸附北齊，北齊宣帝很高興他的到來，封他為太尉，賞賜豪華的府邸。陸法和請求將府邸改為佛寺，自己住在偏房，每天手持香爐，繞佛行走，燒香，凝神靜坐，預先等待去世的日子。時間到了，他坐著去世，屍體縮小了三尺左右。他在墻上題寫道：『十年天子尚可為，百日天子急如火，週年天子遞代替。』又寫道：『二母生三天，兩天共五年。』指的是婁太后。人們害怕，想要塗抹掉這些字，最終卻無法抹去，他的神異之處就是這樣。 (三十八) 承聖二年，北齊高帝下詔給僧稠禪師（禪師名號）。僧稠將要出發的時候，山峰震動發出響聲，飛禽走獸發出悲鳴，像這樣持續了三天停止。僧稠到達京師，高帝下車駕迎接他，命令他進入皇宮傳授禪法。
【English Translation】 English version: Layman Lu Fahe, in his youth, secluded himself in Qingxi Mountain in Jiangling, diligently practicing like a Shramana, serving monks with the respect of a disciple. When he grew up, he traveled around, his accent carrying the dialects of the Ba and Chu regions, his appearance and demeanor different from ordinary people. Because of his exceptional conduct and integrity, he was highly valued by Prince Xiangdong of Liang, and even in his leisure, he was admired and respected by various dukes and ministers. Initially, when Hou Jing had just surrendered, Lu Fahe knew that he would definitely rebel, and told Zhu Yuanying about this, but Zhu Yuanying did not understand his meaning. Not long after, Hou Jing besieged the capital, and Zhu Yuanying sought advice from Lu Fahe. Lu Fahe said, 'Picking fruit should wait until it is ripe.' Hou Jing sent General Ren Yue to attack Prince Xiangdong, and Lu Fahe requested to lead troops to resist him. The two armies confronted each other at Chisha Lake. The rebel army took advantage of the wind to set fire to the camps, but Lu Fahe waved a white feather fan, and the wind immediately reversed, causing Ren Yue's army to be defeated. The soldiers searched for Ren Yue but could not find him. Lu Fahe said, 'At the edge of the island, there is a water temple (Shui Cha), Ren Yue is under it. You can go there to capture him.' Sure enough, they captured Ren Yue, who was hugging the temple, his nose sticking out. Lu Fahe released him and said to the Prince of Xiangdong, 'In the future, he will serve you.' Ren Yue later indeed made contributions. Wherever Lu Fahe went in the Jianghu area, he would establish release ponds, strictly prohibiting killing. When the Prince of Xiangdong ascended the throne, becoming Emperor Yuan, he appointed Lu Fahe as the Prefect of Yingzhou. Initially, Lu Fahe wanted to launch a large-scale campaign to pacify the Northern Wei, but Emperor Yuan did not agree. Lu Fahe smiled and said, 'I once did not covet the seat of King Shakra, how could I covet the throne of a human king? It is just that I have a karmic connection with you at the Empty King Buddha, if you cannot employ me, then what can be done about karma?' Emperor Yuan was defeated and returned to Northern Qi. Emperor Xuan of Northern Qi was very happy about his arrival, and appointed him as Grand Commandant, bestowing upon him a luxurious mansion. Lu Fahe requested to convert the mansion into a Buddhist temple, and he himself lived in a side room, daily holding an incense burner, circumambulating the Buddha, burning incense, concentrating and meditating, anticipating the day of his death. When the time came, he passed away sitting, his body shrinking by about three feet. He wrote on the wall: 'Ten years as emperor is still acceptable, a hundred days as emperor is as urgent as fire, a year as emperor is replaced in turn.' He also wrote: 'Two mothers give birth to three days, two days together for five years,' referring to Empress Dowager Lou. People were afraid and wanted to erase these words, but ultimately could not erase them, such was his miraculous nature. (Thirty-eight) In the second year of Chengsheng, Emperor Gao of Northern Qi issued an edict to Chan Master Sengchou (name of the Chan Master). When Sengchou was about to depart, the mountain peaks shook and made sounds, and the birds and beasts cried sadly, and this continued for three days before stopping. When Sengchou arrived in the capital, Emperor Gao dismounted from his carriage to greet him, and ordered him to enter the palace to teach Chan.
薩戒。盡停五坊鷹犬及傷生之具。禁境內屠殺。稠留禁中四十日。出居外寺。尋有旨罷講席。俾沙門盡習禪觀。稠入諫帝。以為弘通教理漸誘童蒙正賴講授。愿勿禁也。從之。及宣帝即位。嘗謁稠。稠床坐不迎。其徒有勸迎者。稠曰。昔賓頭盧尊者迎阿育王起行七步。致王失國七年。貧道雖寡德。冀帝獲福耳。俄以此被譖。帝銜之。將復入寺按其不敬誅之。稠已知之。及帝入寺預出十里許候之。帝怪問。稠曰。恐身血污伽藍。故遠來就刃耳。帝懼然悔謝。謂其臣楊遵曰。朕不明幾妄黷聖師。即奉之如故。因從容啟帝曰。陛下前身羅剎也。今好殺蓋余習耳。帝問。何以知之。稠請以盆貯水自咒之命帝臨觀。果自形正羅剎之狀。仍有群羅剎隨之。帝大驚。自是絕葷終日坐禪禮佛行道如旋風焉。
(三十九 甲戌) 敬帝方智(字惠相。小字法真。元第九子。元被西魏破江陵殺之。陳霸先殺王僧辨而立帝即位。以霸先為相。進封陳王。明年受禪。帝十六歲終。在位二年)。
西魏恭帝廓(文帝第四子。字文泰以柳刺之言。廢欽立帝。泰卒其子。覺襲相位進封周公。時年十有五歲。其叔宇文護逼帝禪位於覺。封帝為宋公。帝在政三年)。
(乙亥) 改紹泰。
後梁(姓蕭氏都江陵)雷氏曰(宣察巋
【現代漢語翻譯】 現代漢語譯本： 僧稠（薩戒，意為持戒精嚴的僧人）。皇帝下令停止五坊供奉的鷹犬以及各種傷害生命的器具。禁止境內進行屠殺。僧稠被留在宮中四十天。之後他搬到外面的寺廟居住。不久，皇帝下旨停止講經說法，讓所有僧人專心修習禪觀。僧稠進諫皇帝，認為弘揚佛法教義，逐步引導年幼無知的兒童，主要依靠講經授課，希望不要禁止。皇帝聽從了他的建議。等到宣帝即位后，曾經去拜訪僧稠。僧稠坐在床上沒有起身迎接。他的弟子有人勸他應該起身迎接。僧稠說：『過去賓頭盧尊者迎接阿育王時起身走了七步，導致阿育王失去了七年的國家。貧道雖然德行淺薄，但希望皇帝能夠因此獲得福報。』不久，僧稠因此被人誣陷。皇帝懷恨在心，打算再次進入寺廟，以不敬之罪誅殺他。僧稠已經知道了這件事。等到皇帝進入寺廟時，他提前在十里之外等候。皇帝感到奇怪，問道原因。僧稠說：『恐怕我的血會玷污伽藍（寺廟），所以遠遠地來這裡就地受刑。』皇帝感到恐懼，後悔地道歉，對他的臣子楊遵說：『朕不明事理，冒犯了聖師。』於是像以前一樣尊敬他。皇帝從容地問僧稠：『陛下前世是羅剎（惡鬼）。現在喜歡殺戮，大概是前世的習氣。』皇帝問：『您怎麼知道的？』僧稠請求用盆盛水，自己唸誦咒語，讓皇帝親自觀看。結果皇帝看到自己的形象正是羅剎的模樣，還有一群羅剎跟隨著他。皇帝大吃一驚。從此以後，他斷絕葷腥，終日坐禪禮佛，修行佛法像旋風一樣迅速。
（三十九 甲戌）敬帝方智（字惠相，小字法真。元第九子。元被西魏攻破江陵時被殺。陳霸先殺了王僧辨而擁立敬帝即位，任命陳霸先為相，並晉封為陳王。第二年，敬帝禪位。敬帝十六歲去世，在位兩年）。
西魏恭帝廓（文帝第四子。字文泰因為柳刺的建議，廢黜了欽帝而擁立恭帝。文泰去世后，他的兒子宇文覺繼承了相位，並晉封為周公。當時宇文覺年僅十五歲。他的叔叔宇文護逼迫恭帝禪位給宇文覺，封恭帝為宋公。恭帝在位三年）。
（乙亥）改年號為紹泰。
後梁（姓蕭氏，都城在江陵）雷氏說（宣察巋）
【English Translation】 English version: The monk Chou (S戒, meaning a monk who strictly observes the precepts). The emperor ordered the cessation of the five workshops' tribute of falcons and hounds, as well as all instruments that harm life. He forbade slaughter within the territory. Chou was kept in the palace for forty days. Afterwards, he moved to a temple outside the palace. Soon, the emperor issued an edict to cease the teaching of scriptures, instructing all monks to focus on practicing Chan meditation. Chou remonstrated with the emperor, believing that propagating the Buddhist teachings and gradually guiding ignorant children relied mainly on lecturing and teaching, hoping that it would not be forbidden. The emperor listened to his advice. When Emperor Xuan ascended the throne, he once visited Chou. Chou remained seated on his bed without rising to greet him. Some of his disciples advised him to rise and greet the emperor. Chou said, 'In the past, when Venerable Pindola greeted King Ashoka, he rose and walked seven steps, causing Ashoka to lose his kingdom for seven years. Although I am of meager virtue, I hope the emperor will receive blessings because of this.' Soon, Chou was slandered because of this. The emperor held a grudge and planned to enter the temple again, intending to execute him for disrespect. Chou already knew about this. When the emperor entered the temple, he waited ten miles away in advance. The emperor was surprised and asked the reason. Chou said, 'I fear that my blood will defile the Sangharama (monastery), so I have come here from afar to be executed.' The emperor was frightened and remorsefully apologized, saying to his minister Yang Zun, 'I was ignorant and offended the holy teacher.' So he respected him as before. The emperor leisurely asked Chou, 'Your Majesty was a Rakshasa (demon) in a previous life. Now you like to kill, probably because of the habits of your previous life.' The emperor asked, 'How do you know?' Chou requested to fill a basin with water, chant mantras himself, and let the emperor observe in person. As a result, the emperor saw that his image was indeed that of a Rakshasa, and there was a group of Rakshasas following him. The emperor was greatly shocked. From then on, he abstained from meat, meditated, worshiped the Buddha, and practiced the Dharma like a whirlwind all day long.
(39th year of Jiaxu) Emperor Jing Fangzhi (字惠相, 小字法真. The ninth son of Yuan. Yuan was killed when the Western Wei captured Jiangling. Chen Baxian killed Wang Sengbian and established Emperor Jing, appointing Chen Baxian as prime minister and promoting him to Prince of Chen. The following year, Emperor Jing abdicated. Emperor Jing died at the age of sixteen, reigning for two years).
Emperor Gong of Western Wei, Kuo (The fourth son of Emperor Wen. 字文泰. Because of Liu Ci's advice, he deposed Emperor Qin and established Emperor Gong. After Wen Tai died, his son Yuwen Jue inherited the position of prime minister and was promoted to Duke of Zhou. At that time, Yuwen Jue was only fifteen years old. His uncle Yuwen Hu forced Emperor Gong to abdicate to Yuwen Jue, and enfeoffed Emperor Gong as Duke of Song. Emperor Gong reigned for three years).
(Yihai) The reign title was changed to Shaotai.
Later Liang (surname Xiao, capital in Jiangling) Lei said (Xuancha Kui)
琮西魏附庸。後梁三主三十四終)。
宣帝察(字理孫。蘭陵人。武帝孫。昭明太子統第二子也。字文泰立之於江陵。在位八年。改元大定。壽四十四矣)。
(四十) 北齊敕二教角試。天保六年九月。下詔。敕諸沙門與道士達者十人親自對校。於時金陵道士陸修靜等初為梁武所棄。遂奔入魏。至是頗盛。而齊文帝復事佛。靜等忌之。詣闕請與釋子角法。有旨令上統法師剋日較勝負。至期大集公卿。修靜等以術咒僧衣缽及宮殿樑柱。皆舉震動。諸僧相顧缺然無對。於是萬衆諠嘩得以道流為勝。修靜等雀躍魚視高自矜誇。以己為神仙輩也。又言。沙門現一我即現二。今以小術誘之耳。帝顧謂上統曰。佛門豈無人哉。統曰。方術小技儒俗鄙之。況出家人也。既承天命令拒。可令最下座僧對之。於時有法師曇顯。不知何許人。居下位被酒昂兀而坐。統令二人扶上高座。登而笑曰。向咒衣柱而飛動者。我故開門試卿術耳。令取稠禪師衣缽置地使咒之。靜徒併力作法。逾時不能動。帝敕取衣一加十輩並不能舉。顯即自取置諸樑上使咒樑柱。亦不能動。顯又曰。我先醉耳有所聞云。沙門現一我當現二。果爾否。靜曰然。顯乃翹一足曰。我正現一。請卿現二。靜徒默無所為。相顧慚縮失色。獨修靜更欲以頰舌勝之。即
【現代漢語翻譯】 現代漢語譯本： 琮是西魏的附庸。（後梁有三位君主，享年三十四歲。）
宣帝（字理孫，蘭陵人，武帝的孫子，昭明太子蕭統的第二個兒子。字文泰在江陵擁立他。在位八年，改年號為大定，享年四十四歲）。
（四十）北齊皇帝下令佛教和道教進行辯論。天保六年九月，下詔命令各位沙門（佛教出家人）與道士中精通義理者各選十人親自對辯。當時，金陵道士陸修靜等人最初被梁武帝拋棄，於是逃奔到北魏。到這時，道教頗為興盛。而齊文帝又崇信佛教，陸修靜等人對此十分忌恨，於是到朝廷請求與佛教弟子辯論佛法。皇帝下旨命令上統法師（僧官名）確定日期進行辯論。到了約定的日期，公卿大臣都聚集在一起。陸修靜等人用方術詛咒僧人的衣缽以及宮殿的樑柱，都使之舉起震動。眾僧互相觀望，啞口無言。於是眾人喧譁，認為道士獲勝。陸修靜等人得意洋洋，自以為是神仙一流。又說：『沙門現出一個，我就現出兩個。我只不過是用小法術引誘他們罷了。』皇帝回頭對上統法師說：『難道佛門中就沒有人了嗎？』上統法師說：『方術是小伎倆，儒生和俗人都鄙視它，更何況是出家人呢？既然奉了皇上的命令要應戰，可以命令最末座的僧人去對付他們。』當時有一位法師名叫曇顯，不知道是哪裡人，坐在下位，喝得醉醺醺的，昂著頭坐著。上統法師讓人扶他登上高座。曇顯登上高座后笑著說：『剛才用咒語使衣物和柱子飛動，我故意打開門讓你們試試法術罷了。』命令取來稠禪師的衣缽放在地上，讓他們用咒語來移動。陸修靜的徒弟們一起用力作法，過了很久也不能移動。皇帝下令取來十倍的衣物，他們仍然不能舉起。曇顯就自己取來衣物放在樑上，讓他們用咒語來移動樑柱，他們也不能移動。曇顯又說：『我先前喝醉了，隱約聽到你們說，沙門現出一個，你們就應當現出兩個，果真是這樣嗎？』陸修靜說：『是的。』曇顯於是翹起一隻腳說：『我正現出一個，請你們現出兩個。』陸修靜的徒弟們默默無語，互相看著，慚愧失色。只有陸修靜還想用口舌取勝，即……
【English Translation】 English version: Cong was a vassal of the Western Wei. (The Later Liang had three rulers and ended at the age of thirty-four.)
Emperor Xuan (Zi Lisun, a native of Lanling, grandson of Emperor Wu, and the second son of Crown Prince Zhaoming Xiao Tong. Zi Wentai established him in Jiangling. He reigned for eight years, changed the era name to Dading, and lived to be forty-four years old).
(40) The Northern Qi Emperor ordered a debate between Buddhism and Taoism. In September of the sixth year of Tianbao, an edict was issued ordering ten learned Shramanas (Buddhist monks) and Taoists to personally debate. At that time, the Taoist Lu Xiujing and others from Jinling were initially abandoned by Emperor Wu of Liang, so they fled to the Northern Wei. By this time, Taoism was quite prosperous. However, Emperor Wen of Qi revered Buddhism, which Lu Xiujing and others resented. Therefore, they went to the court to request a debate on Buddhist teachings with Buddhist disciples. The emperor ordered the Shangtong Dharma Master (a monastic official) to set a date for the debate. On the appointed day, dukes and ministers gathered together. Lu Xiujing and others used magic to curse the monks' robes and alms bowls, as well as the beams and pillars of the palace, causing them to rise and shake. The monks looked at each other, speechless. Thereupon, the crowd clamored, believing that the Taoists had won. Lu Xiujing and others were elated, considering themselves to be like immortals. They also said, 'If a Shramana manifests one, I will manifest two. I am merely using small tricks to entice them.' The emperor turned to the Shangtong Dharma Master and said, 'Is there no one in the Buddhist community?' The Shangtong Dharma Master said, 'Magic is a petty skill, despised by Confucian scholars and commoners, let alone monks. Since we have received the emperor's order to respond, we can order the monk in the lowest seat to deal with them.' At that time, there was a Dharma Master named Tanxian, whose origins were unknown, sitting in the lower seat, drunk and sitting with his head held high. The Shangtong Dharma Master had people help him onto the high seat. Tanxian ascended the high seat and laughed, saying, 'Just now, you used spells to make the robes and pillars fly, I deliberately opened the door to let you try your magic.' He ordered that the robes and alms bowl of Chan Master Chou be placed on the ground and asked them to move it with spells. Lu Xiujing's disciples worked together to perform magic, but could not move it for a long time. The emperor ordered that ten times the amount of clothing be brought, but they still could not lift it. Tanxian then took the clothing himself and placed it on the beam, asking them to use spells to move the beams and pillars, but they could not move it either. Tanxian also said, 'I was drunk earlier, and I vaguely heard you say that if a Shramana manifests one, you should manifest two, is that really the case?' Lu Xiujing said, 'Yes.' Tanxian then raised one foot and said, 'I am manifesting one, please manifest two.' Lu Xiujing's disciples were silent, looking at each other, ashamed and discolored. Only Lu Xiujing still wanted to win with his tongue, that is...
曰。爾佛自言為內。內即小也。以道家為外。外即大也。顯應聲曰。然則天子居九重之內。亦應小於百官耶。靜氣咽無對。群臣皆呼萬歲。忻躍而罷。顯風度弘曠趣向叵測。后不知終。帝親鑒臧否於十月乙卯朔日也。是月丙辰文帝詔曰。法門不二真法在一。求之正路寂泊為本。祭酒道者中世假妄。俗人未悟乃有祗崇。麹[麥*薛]是味喪昧虛宗。既乖仁祀之源。復違祭典之式。宜從禁止。無或遵風應。道士自謂得神仙者可上三爵臺飛騰遠舉。不能爾者並宜改迷歸正。詣昭玄上統剃度出家。繇是齊境道流遂絕矣。
(四十一) 杜弼字輔言。中山曲陽人。年十三進士。甄琛問策。下筆如流。王澄見所答。嘆曰。王佐才也。仕高歡甚見敬。使魏帝知弼深於佛理。問經中佛性法性何異。弼曰。正是一理。帝曰。說者言法性寬佛性狹如何。弼曰。在寬成寬在狹成狹。若論性體非寬非狹。帝曰。既言成寬成狹。何得非狹非寬。弼曰。若定是寬則不能成狹。若定是狹亦不能為寬。以非寬非狹故能寬能狹。所成雖異能成常一。帝曰善。奉使稱旨既還。文襄問政要。弼曰。天下大務莫過刑賞二端。賞一人而天下喜。罰一人而天下服。二事得中自然盡善。文襄悅曰。言雖不多於理甚要。
(丙子) 改太平○右西魏二十五年
【現代漢語翻譯】 現代漢語譯本：有人問：『你們佛教徒自己說自己是『內』，『內』就是小的意思。認為道家是『外』，『外』就是大的意思。』顯應聲回答說：『如果這樣說，那麼天子住在九重宮闕之內，也應該比百官小嗎？』那人頓時語塞，無言以對。群臣都高呼萬歲，歡欣鼓舞地退朝。顯的為人，氣度恢弘曠達，志向難以捉摸，後來不知所終。皇帝親自在十月乙卯朔日這天鑑別善惡。這個月丙辰日，文帝下詔說：『法門沒有兩樣，真正的佛法只有一個，追求真理的正路在於寂靜清泊為根本。祭酒道者這些人，世代虛假妄為，世俗之人沒有覺悟，竟然有人恭敬崇拜他們。用麥芽釀造的酒，喪失了真味，虛耗了宗廟。既違背了仁義祭祀的本源，又違背了祭祀典禮的規範，應該加以禁止，不要有人再效仿。道士自稱得到神仙之術的人，可以登上三爵臺，飛騰遠舉。不能做到的人，都應該改邪歸正，到昭玄寺或上統寺剃度出家。』因此，齊國境內的道教流派就此絕跡了。
杜弼（Du Bi）字輔言（Fuyan），是中山曲陽人。年輕時考中進士。甄琛（Zhen Chen）向他提問策論，他下筆如行雲流水。王澄（Wang Cheng）看了他的答卷，讚歎說：『真是王佐之才啊！』他在高歡（Gao Huan）手下做官，很受敬重。高歡讓魏帝知道杜弼精通佛理，魏帝問他經書中佛性（Buddha-nature）和法性（Dharma-nature）有什麼不同。杜弼回答說：『本來就是一個道理。』魏帝說：『有人說，法性寬廣，佛性狹隘，這是為什麼呢？』杜弼回答說：『在寬廣處就顯得寬廣，在狹隘處就顯得狹隘。如果就性體的本質來說，既不是寬廣也不是狹隘。』魏帝說：『既然說是因條件而成為寬廣或狹隘，怎麼能說它既不是狹隘也不是寬廣呢？』杜弼回答說：『如果它一定是寬廣的，就不能成為狹隘的；如果它一定是狹隘的，也不能成為寬廣的。正因為它既不是寬廣也不是狹隘，所以才能成為寬廣或狹隘。所成就的雖然不同，但能成就它們的本體卻始終如一。』魏帝說：『說得好！』杜弼奉命出使，很好地完成了任務，回來后，文襄王（Wenxiang Wang）問他為政的要點。杜弼說：『天下最重要的事務莫過於刑罰和賞賜這兩方面。賞賜一個人而天下人都高興，懲罰一個人而天下人都信服，這兩件事做得恰當，自然就盡善盡美了。』文襄王高興地說：『話雖然不多，但道理非常重要。』
（丙子）改年號為太平。右邊是西魏的第二十五年。
【English Translation】 English version: Someone said: 'Your Buddhists say that you are 'internal,' and 'internal' means small. You consider Taoism to be 'external,' and 'external' means large.' Xian responded, saying: 'If that's the case, then the Son of Heaven, residing within the ninefold palace, should also be smaller than all the officials?' The person was speechless and had no reply. All the ministers shouted 'Long live the Emperor!' and joyfully withdrew from the court. Xian's character was magnanimous and broad-minded, and his aspirations were unfathomable. His later life is unknown. The Emperor personally assessed good and evil on the first day of the tenth month, Yimao. On the Bingchen day of this month, Emperor Wen issued an edict saying: 'The Dharma gate is not twofold; the true Dharma is one. Seeking the right path lies in stillness and tranquility as the foundation. The libationers and Taoists are falsely pretentious for generations. Common people are not enlightened, and some even revere and worship them. Qu [麥*薛] (malt wine) loses its true flavor and wastes the ancestral temples. It violates both the source of benevolent sacrifices and the norms of sacrificial rites. It should be prohibited, and no one should follow this trend. Taoists who claim to have attained the arts of immortals can ascend the Three-Tiered Terrace and fly far away. Those who cannot do so should repent and return to the right path, going to Zhaoxuan Temple or Shangtong Temple to have their heads shaved and become monks.' As a result, the Taoist sects within the territory of Qi disappeared.
Du Bi (Du Bi), whose courtesy name was Fuyan (Fuyan), was a native of Quyang in Zhongshan. He passed the imperial examination at a young age. Zhen Chen (Zhen Chen) asked him about policy strategies, and he wrote fluently. Wang Cheng (Wang Cheng) read his answers and exclaimed: 'Truly a talent to assist the ruler!' He served under Gao Huan (Gao Huan) and was highly respected. Gao Huan informed the Wei Emperor that Du Bi was well-versed in Buddhist principles. The Wei Emperor asked him what the difference was between Buddha-nature (Buddha-nature) and Dharma-nature (Dharma-nature) in the scriptures. Du Bi replied: 'They are originally the same principle.' The Wei Emperor said: 'Some say that Dharma-nature is broad and Buddha-nature is narrow. Why is that?' Du Bi replied: 'It appears broad in broad circumstances and narrow in narrow circumstances. If we discuss the essence of nature, it is neither broad nor narrow.' The Wei Emperor said: 'Since you say it becomes broad or narrow depending on conditions, how can you say it is neither narrow nor broad?' Du Bi replied: 'If it were definitely broad, it could not become narrow; if it were definitely narrow, it could not become broad. Precisely because it is neither broad nor narrow, it can become broad or narrow. Although what is achieved is different, the essence that enables them remains the same.' The Wei Emperor said: 'Well said!' Du Bi was sent on a mission and completed it successfully. Upon his return, Prince Wenxiang (Wenxiang Wang) asked him about the key points of governance. Du Bi said: 'The most important affairs in the world are none other than punishment and reward. Rewarding one person makes everyone happy, and punishing one person makes everyone submit. If these two matters are handled appropriately, everything will naturally be perfect.' Prince Wenxiang happily said: 'Although the words are few, the principles are very important.'
(Bingzi) The reign title was changed to Taiping. To the right is the twenty-fifth year of the Western Wei.
(而禪于宇文周)。
后齊。
(四十二) 敘曰。元魏將季其祚分崩。肅宗孝明帝崇尚佛法。胡太后親臨國政。一紀之內天下晏然。及帝崩太后死。高歡誅賊爾朱榮于鄴燒洛陽宮室。奉清河郡王立於鄴。凡一十七載扶翼魏朝。至太清三年武帝崩。歡亦先殞。世子澄襲相王位。未幾而殂。魏靜帝乃遜位於高洋。即歡之第三子也。世族武川。仍都鄴下。神用卓詭智愚混兼。十餘年間教法中興。僧至二百餘萬。寺院凡四萬余所。六主相承二十有八年。為周所滅。齊書。著作王劭述佛曰。釋氏非管窺所及。率爾妄言之。又引列禦寇書。述商太宰問孔子聖人事。又黃帝游華胥氏之國。華胥氏之國在佛游神而已。此之所言彷彿于佛。石符姚世經譯遂廣。蓋欲柔伏人心。故多寓言以方便。不知是何神異。浩蕩之甚乎。其說人身心善惡世事因緣。以慈悲喜捨常樂我凈。書辨至精明如日月。非正覺孰能證之。凡在順首莫不歸念。達人則謹其身口修其定慧。平等解脫究竟菩提。及僻者為之。不能通理。徒務費竭財力功利煩濁。猶六經皆有所失。未之深也已矣。
(丁丑) 右梁五十七年(而禪于陳)。
後周(宇文氏。王木德。共五主都長安)雷氏曰(太祖閔明武宣靜帝后週五主二十五年)。
(四十三
【現代漢語翻譯】 現代漢語譯本：(宇文周)取代了北周的統治。
后齊。
(四十二) 敘述道：元魏的國運將盡，開始衰敗瓦解。肅宗孝明帝崇尚佛法。胡太后親自處理國家政事，十幾年內天下太平。等到孝明帝駕崩，胡太后去世，高歡在鄴城誅殺了叛賊爾朱榮，焚燒了洛陽的宮室。擁立清河郡王為帝于鄴城。總共十七年，輔佐魏朝。到太清三年，武帝去世，高歡也先去世了。世子高澄繼承了相王的爵位，不久也去世了。魏靜帝於是將皇位禪讓給高洋，也就是高歡的第三個兒子。高洋是世族武川人，仍然定都於鄴城。他的神采運用卓越奇異，智慧和愚笨兼而有之。十餘年間，佛教教法得以中興，僧人達到二百多萬，寺院共有四萬多所。六位君主相繼統治了二十八年，最終被北周所滅。《齊書》中，著作人王劭評論佛教說：『佛教的深奧，不是淺薄的見識所能瞭解的，所以隨便妄加評論。』又引用列禦寇的書，敘述商太宰詢問孔子關於聖人的事情，以及黃帝遊歷華胥氏之國的事情。華胥氏之國，就像佛在其中游歷顯現神蹟一樣。這些言論彷彿與佛教有些相似。自從石符姚世翻譯佛經后，佛法就廣泛傳播開來，大概是爲了用佛法來使人心柔順歸服，所以多用寓言來方便教化。不知道佛教是何等的神奇浩瀚啊。佛教所說的關於人身心善惡、世事因緣，以及慈悲喜捨、常樂我凈的道理，論述得極其精闢，明亮如日月。如果不是真正覺悟的人，誰能夠證悟這些道理呢？凡是順從的人沒有不歸心信奉的。通達的人就謹慎自己的身口意，修習禪定智慧，以求平等解脫，最終達到菩提。而那些思想偏頗的人，不能通達佛理，只是徒勞地耗費財力，追求功利，反而變得煩惱污濁，就像學習六經也有所缺失一樣，這是因為沒有深入研究的緣故啊。
(丁丑) 右梁朝五十七年(被陳朝取代)。
後周(宇文氏，王木德，共五位君主，都城在長安)雷氏說(太祖閔明武宣靜帝，後周五位君主共二十五年)。
(四十三)
【English Translation】 English version: (Yuwen Zhou) replaced the rule of Northern Zhou.
Later Qi.
(42) It is narrated that the fate of the Yuan Wei Dynasty was coming to an end, and it began to decline and disintegrate. Emperor Xiaoming of the Suzong Dynasty revered Buddhism. Empress Dowager Hu personally handled state affairs, and the world was peaceful for more than ten years. When Emperor Xiaoming passed away and Empress Dowager Hu died, Gao Huan killed the rebel Erzhurong in Ye City and burned the palaces of Luoyang. He supported the Prince of Qinghe as emperor in Ye City. For a total of seventeen years, he assisted the Wei Dynasty. In the third year of Taiqing, Emperor Wu passed away, and Gao Huan also passed away first. The heir Gao Cheng inherited the title of Prince of Xiang, and soon he also passed away. Emperor Jing of Wei then abdicated the throne to Gao Yang, who was the third son of Gao Huan. Gao Yang was a member of the aristocratic Wu Chuan clan and still established his capital in Ye City. His demeanor was outstanding and strange, combining wisdom and foolishness. During the ten years or so, the Buddhist teachings were revived, with more than two million monks and more than forty thousand temples. Six rulers successively ruled for twenty-eight years, and were eventually destroyed by the Northern Zhou Dynasty. In the Book of Qi, the author Wang Shao commented on Buddhism, saying: 'The profundity of Buddhism cannot be understood by shallow knowledge, so it is reckless to make comments.' He also quoted the Book of Lie Yukou, narrating the story of the Grand Tutor of Shang asking Confucius about the affairs of sages, as well as the story of the Yellow Emperor traveling to the country of Huaxu. The country of Huaxu is like the Buddha traveling and manifesting miracles in it. These remarks seem somewhat similar to Buddhism. Since the translation of Buddhist scriptures in the Shi Fu Yao era, Buddhism has spread widely, probably in order to use Buddhism to make people's hearts gentle and submissive, so it often uses allegories to facilitate teaching. I don't know how magical and vast Buddhism is. The Buddhist teachings about the good and evil of human body and mind, the causes and conditions of world affairs, and the principles of loving-kindness, compassion, joy, equanimity, permanence, bliss, self, and purity are discussed extremely thoroughly, as bright as the sun and moon. If it is not a truly enlightened person, who can realize these principles? All those who are obedient do not fail to return to faith. Those who are enlightened are cautious in their body, speech, and mind, and cultivate meditation and wisdom in order to seek equal liberation and ultimately attain Bodhi. But those who are biased in their thinking cannot understand the Buddhist principles, but only waste their wealth and pursue fame and gain in vain, and become troubled and turbid instead, just like learning the Six Classics also has its shortcomings, because they have not studied it deeply enough.
(Ding Chou) The fifty-seventh year of the Right Liang Dynasty (replaced by the Chen Dynasty).
Later Zhou (Yuwen clan, Wang Mude, a total of five rulers, the capital was in Chang'an) Lei said (Emperor Taizu Minming Wuxuanjing, the five rulers of Later Zhou totaled twenty-five years).
(43)
) 敘曰。周之藝祖宇文覺者。即魏大丞相泰之世子也。泰舉高陽王為帝。遷都長安號西魏。凡一十八年。廢帝更立齊王為帝。四年而泰薨。覺承魏禪當年被廢。立弟毓為帝。四年而殂。乃立弟邕。邕即周武帝也。閱十餘年至建德初。惑于道士張賓等妖言。惡黑衣之讖除廢釋氏。毀寺院四萬余所。僧三百萬悉令還俗。洎滅齊未幾改元宣政。五月而殂。太子赟立。自稱天元皇帝。大象二年五月崩。太子衍立。明年二月禪位於隋。週五主凡二十五年國除。初宇文泰及大蒙宰字文護。並崇重佛法。與西域三藏十餘人宣譯經論天文等。凡百餘捲雲。
周太祖文皇帝(小字黑獺。郡代武川人。其先出于炎帝之後。炎為黃帝𪰜。子孫遁居朔野。有裔孫普回。狩得玉璽三細。文曰。皇帝璽。回以為天授。俗謂天文曰宇。乃遂以國號宇文並以為姓。后廢齊即位焉)。
孝閔帝覺(小字陀羅尼。文帝第二子。泰卒帝受魏恭帝禪。不改年號。王木德。在位二年)。
佛祖歷代通載卷第九 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十
嘉興路大中祥符禪寺住持華亭念常集
(一) 陳(都建康) 雷氏曰(陳高霸先文廢宣后合為五主三十三年)。
(丁丑)
【現代漢語翻譯】 現代漢語譯本：敘述：北周的開國君主宇文覺，是西魏大丞相宇文泰的兒子。宇文泰擁立高陽王為皇帝，遷都長安，國號西魏，共十八年。之後廢黜皇帝，改立齊王為帝。四年後宇文泰去世，宇文覺繼承魏朝皇位，當年就被廢黜，改立其弟宇文毓為帝。宇文毓在位四年去世，於是立宇文邕為帝，即周武帝。在位十餘年，至建德初年，被道士張賓等人的妖言迷惑，厭惡『黑衣』的讖語，於是廢除佛教，毀壞寺院四萬余所，僧侶三百萬全部勒令還俗。等到滅掉北齊后不久，改年號為宣政。五月去世，太子宇文赟即位，自稱天元皇帝。大象二年五月駕崩，太子宇文衍即位。第二年二月禪位於隋朝。北周歷經五位君主，共二十五年，國滅。當初宇文泰和大蒙宰宇文護，都崇尚佛法，與西域來的十幾位三藏法師一起翻譯經論、天文等書籍，共一百餘卷。
周太祖文皇帝（小名黑獺，原籍代郡武川，祖先是炎帝的後代。炎帝是黃帝的兄弟，子孫隱居到北方邊遠地區。有個後代叫普回，打獵時得到三枚玉璽，上面刻著『皇帝璽』。普回認為是上天所賜，當時人們把天文叫做『宇』，於是就用『宇文』作為國號和姓氏。後來廢掉北齊后即位）。
孝閔帝宇文覺（小名陀羅尼，文帝的第二個兒子。宇文泰去世后，宇文覺接受西魏恭帝的禪讓，沒有更改年號。五行屬於木德。在位二年）。
《佛祖歷代通載》卷第九 《大正藏》第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第十
嘉興路大中祥符禪寺住持華亭念常 輯
（一）陳（都城建康）雷氏曰（陳高祖霸先、文帝、廢帝、宣帝，合為五位君主，共三十三年）。
（丁丑年）
【English Translation】 English version: Narrative: Emperor Yuwen Jue, the founding emperor of the Northern Zhou dynasty, was the son of Yuwen Tai, the Grand Chancellor of the Western Wei dynasty. Yuwen Tai installed Gao Yang Wang as emperor and moved the capital to Chang'an, naming the dynasty Western Wei, which lasted for eighteen years. Later, he deposed the emperor and installed the King of Qi as emperor. Four years later, Yuwen Tai passed away, and Yuwen Jue inherited the throne of the Wei dynasty, only to be deposed in the same year, and his younger brother Yuwen Yu was installed as emperor. Yuwen Yu reigned for four years and passed away, so Yuwen Yong was installed as emperor, who was Emperor Wu of Zhou. After reigning for more than ten years, in the early years of the Jian'de era, he was misled by the fallacious words of Taoist Zhang Bin and others, and disliked the prophecy of 'black robes', so he abolished Buddhism, destroyed more than 40,000 monasteries, and ordered three million monks to return to secular life. After the destruction of the Northern Qi dynasty, he changed the era name to Xuanzheng not long after. He passed away in May, and Crown Prince Yuwen Yun ascended the throne, proclaiming himself the Heavenly Yuan Emperor. He passed away in May of the second year of the Daxing era, and Crown Prince Yuwen Yan ascended the throne. In February of the following year, he abdicated the throne to the Sui dynasty. The Northern Zhou dynasty lasted for five emperors, a total of twenty-five years, and then the dynasty was destroyed. Initially, Yuwen Tai and Da Meng Zai Yuwen Hu both revered Buddhism, and together with more than ten Tripitaka masters from the Western Regions, they translated sutras, treatises, astronomy, and other books, totaling more than one hundred volumes.
Emperor Wen of Zhou, Emperor Taizu (small name Heida, native of Wuchuan in Dai Commandery, whose ancestors were descendants of Emperor Yan. Emperor Yan was the brother of the Yellow Emperor, and his descendants lived in seclusion in the northern frontier regions. A descendant named Pu Hui obtained three jade seals while hunting, on which were engraved 'Emperor's Seal'. Pu Hui believed it was bestowed by heaven. At that time, people called astronomy 'Yu', so they used 'Yuwen' as the dynastic title and surname. Later, he ascended the throne after abolishing the Northern Qi dynasty).
Emperor Xiaomin Yuwen Jue (small name Tuoluoni, the second son of Emperor Wen. After Yuwen Tai passed away, Yuwen Jue accepted the abdication of Emperor Gong of the Western Wei dynasty, without changing the era name. His element belonged to the Wood virtue. He reigned for two years).
Chronicle of the Buddha Ancestors Through the Ages, Volume 9 Taisho Tripitaka Volume 49, No. 2036, Chronicle of the Buddha Ancestors Through the Ages
Chronicle of the Buddha Ancestors Through the Ages, Volume 10
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road
(1) Chen (capital Jiankang) Lei's record states (Emperor Gao of Chen, Ba Xian, Emperor Wen, the Deposed Emperor, and Emperor Xuan, together comprising five rulers, for a total of thirty-three years).
(Dingchou Year)
高祖武皇帝(姓陳。諱霸先。字興國。小字法生。吳興長成下里人。受梁敬帝遜禪即位。年五十七。崩于璇璣殿。在位三年)。
改元永定○周閔帝(字文覺。從兄護殺之而立毓)。
敘曰。有梁祚微禍難自作。東魏賊侯景因隙來奔。高祖建義內之。封為河南王。乘寵作亂遂陷臺城。先是梁湘東王出鎮荊陜。使王僧辨陳霸先等平金陵。未幾湘東王為西魏所滅。侯景既誅。僧辨仍為霸先所殺。太平元年梁敬帝遜位。霸先即帝位於金陵。以姓為國。蓋吳興長城下里人也。世本甚微。自云。漢太丘長陳寔之裔。身長九尺二寸。須長三尺。垂手過膝。神明高敬有大志略。眾所推重。既臨大寶復梁舊政崇重釋氏。金陵舊來七百餘寺侯景焚蕩幾盡。陳高祖悉皆修復。翻經講道不替前朝。自創國至禎明三年。凡五主三十三年國入于隋。其二十四年與周同政。九載與隋同政。時天竺優禪尼國三藏法師拘那陀羅。陳言真諦。十四年間隨處譯經論疏傳等四十八部。凡二百三十二捲雲。
真觀法師釋門龍象也。時徐僕射領軍御世。欲僧兵之。師馳書勉止。其言傷怛足以發回向之心。又著無性因緣論。
周明帝(毓小字統萬。宇文之長子每在位四年。改元武定)。
(庚辰) 文帝篟改天嘉(字子華。高祖兄
【現代漢語翻譯】 現代漢語譯本 高祖武皇帝（姓陳，名霸先，字興國，小名法生，吳興郡長城縣下里人。接受梁敬帝禪讓即位，時年五十七歲，在璇璣殿駕崩，在位三年）。
改年號為永定。周閔帝（字文覺，被其堂兄宇文護所殺，宇文護立宇文毓為帝）。
敘述：梁朝國運衰微，禍患自生。東魏叛賊侯景趁機來投奔。高祖接納了他，封他為河南王。侯景恃寵作亂，攻陷臺城。此前，梁湘東王在荊州、陜州一帶鎮守，派遣王僧辨、陳霸先等人平定金陵。不久，湘東王被西魏所滅。侯景被誅殺后，王僧辨又被陳霸先所殺。太平元年，梁敬帝禪位。陳霸先在金陵即位為帝，以陳為國號。陳霸先是吳興郡長城縣下里人。世代地位卑微。自稱是漢代太丘長陳寔的後代。身高九尺二寸，鬍鬚長三尺，雙手下垂超過膝蓋。神采奕奕，高尚恭敬，有遠大的志向和謀略，被眾人推崇。即位后恢復梁朝舊制，崇尚佛教。金陵原有的七百多座寺廟被侯景焚燬殆盡。陳高祖全部加以修復。翻譯佛經，講經說法，不遜於前朝。從開國到禎明三年，經歷了五位君主，共三十三年，國家被隋朝吞併。其中二十四年與北周並存，九年與隋朝並存。當時，天竺優禪尼國的三藏法師拘那陀羅（Kuṇḍadhara，意為持地），陳言真諦（Paramārtha，意為第一義諦）。十四年間，隨處翻譯經、論、疏、傳等四十八部，共二百三十二卷。
真觀法師是釋門龍象。當時徐僕射領軍執政，想要徵調僧兵。真觀法師馳書勸阻，他的言辭懇切悲傷，足以啓發人們的迴向之心。又著有《無性因緣論》。
周明帝（宇文毓，小名統萬，宇文泰的長子，在位四年，改年號為武定）。
（庚辰年）文帝陳蒨改年號為天嘉（字子華，高祖的哥哥的兒子）。
【English Translation】 English version Emperor Wu of the Gao Dynasty (Surname Chen, given name Baxian, courtesy name Xingguo, childhood name Fasheng, a native of Xiacheng Village, Changcheng County, Wuxing Commandery. He ascended the throne after Emperor Jing of the Liang Dynasty abdicated, at the age of fifty-seven. He passed away in the Xuanji Hall, having reigned for three years).
The reign era was changed to Yongding. Emperor Min of the Zhou Dynasty (Courtesy name Wenjue, was killed by his cousin Yuwen Hu, who then installed Yuwen Yu as emperor).
Account: The Liang Dynasty's fate waned, and disasters arose from within. The Eastern Wei rebel Hou Jing took advantage of the situation and came to seek refuge. Emperor Gao accepted him and enfeoffed him as the Prince of Henan. Hou Jing, relying on his favor, rebelled and captured Taicheng. Prior to this, the Prince of Xiangdong of the Liang Dynasty was stationed in Jingzhou and Shaanxi, and sent Wang Sengbian and Chen Baxian to pacify Jinling. Not long after, the Prince of Xiangdong was destroyed by the Western Wei. After Hou Jing was executed, Wang Sengbian was killed by Chen Baxian. In the first year of the Taiping era, Emperor Jing of the Liang Dynasty abdicated. Chen Baxian ascended the throne in Jinling, taking Chen as the name of the dynasty. Chen Baxian was a native of Xiacheng Village, Changcheng County, Wuxing Commandery. His family's status was very humble. He claimed to be a descendant of Chen Shi, the Chief of Taiqiu during the Han Dynasty. He was nine feet two inches tall, had a beard three feet long, and his hands hung down past his knees. He was radiant, noble, and respectful, with great ambitions and strategies, and was respected by all. After ascending the throne, he restored the old policies of the Liang Dynasty and revered Buddhism. The more than seven hundred temples in Jinling that had been almost completely destroyed by Hou Jing were all restored by Emperor Gao of the Chen Dynasty. He translated scriptures and preached the Dharma, not inferior to the previous dynasty. From the founding of the dynasty to the third year of the Zhenming era, there were five rulers, a total of thirty-three years, and the country was annexed by the Sui Dynasty. For twenty-four of those years, it coexisted with the Northern Zhou, and for nine years, it coexisted with the Sui Dynasty. At that time, the Tripitaka Master Kuṇḍadhara (Holder of the Earth) from the Ujjain Kingdom of India, expounded Paramārtha (Ultimate Truth). In the fourteen years, he translated forty-eight scriptures, treatises, commentaries, and biographies, totaling two hundred and thirty-two volumes.
Master Zhenguan was a dragon and elephant of the Buddhist community. At that time, Xu Pushe led the army and governed the world, wanting to conscript monks into the army. Master Zhenguan sent a letter to dissuade him, his words were earnest and sorrowful, enough to inspire people's hearts to turn towards enlightenment. He also wrote the 'Treatise on the Causation of Non-Self-Nature'.
Emperor Ming of the Zhou Dynasty (Yuwen Yu, childhood name Tongwan, the eldest son of Yuwen Tai, reigned for four years, and changed the reign era to Wuding).
(Gengchen year) Emperor Wen, Chen Qian, changed the reign era to Tianjia (Courtesy name Zihua, the son of Emperor Gao's elder brother).
昭烈王興之長子。高祖與兄同經營帝業故遺詔立之。天康乙酉崩于有覺殿。在位七年)。
周(明帝中從兄護毒死而立弟邕)。
(二) 沙門稠禪師乃魏跋陀三藏之資也。受具往嵩山少林。又抵覃懷王屋之柏巖寺。解二虎鬥。由是舉世知名。齊乾明元年示寂于龍山雲門寺。
齊孝昭帝演改皇建(字延安。神武第六子。聰敏仁孝勤于政治。一年因捕兔。驚馬墜地而崩。壽五十七。葬靜陵)。
周武帝邕改保定(小字彌羅。宇文之第四子。登位唯布衣帔。無金寶飾。禁斷華綺。土階聽政。不施櫨栱。後宮嬪御不過十人。在位十八年。壽三十六。崩于輦輿。葬孝陵)。
(三) 法師洪偃。雅為文帝所重。及齊使崔武子有專對才。朝廷憚之。帝以偃才學兩優命館伴武子。武子加嘆而歸。由是朝儀欲奪其志斂以冠巾。偃聞命即絕食以死自誓。帝以其確誠從之。時稱偃四絕。謂姿容德行文章草隸。臨終謂其徒曰。世人為貪心之所暗。貪己則惜落一毫。貪他則永無厭足。至於身死之後。高其墳重其槨。必謂九泉之下還結四鄰一何可嘆。今瞑目之後。以脯臘鄙形佈施飛走。及卒弟子如其誡。有文集二十卷。詔藏秘閣。
(四) 法師寶瓊。陳宣帝命為僧統。綏御有法四眾安之。屢入重云殿講
【現代漢語翻譯】 現代漢語譯本 昭烈王劉備之長子劉禪。高祖劉備與兄長共同經營帝業，所以留下遺詔立劉禪為帝。天康乙酉年（具體年份需查證）在有覺殿駕崩，在位七年。
北周明帝宇文毓的中從兄宇文護被毒殺后，立其弟宇文邕為帝。
沙門稠禪師是北魏跋陀三藏的弟子。受戒后前往嵩山少林寺，又到覃懷王屋山的柏巖寺。他化解了兩隻老虎的爭鬥，因此舉世聞名。齊乾明元年在龍山雲門寺圓寂。
北齊孝昭帝高演改年號為皇建（字延安，神武帝高歡第六子。聰明仁孝，勤于政事。在位一年，因追逐兔子，受驚的馬匹使他墜地而崩，享年五十七歲，葬于靜陵）。
北周武帝宇文邕改年號為保定（小名彌羅，宇文泰第四子。登基時只穿布衣，沒有金銀珠寶裝飾。禁止奢華綺麗之物，在土階上聽政。宮殿不使用斗拱，後宮嬪妃不超過十人。在位十八年，享年三十六歲，在輦輿上駕崩，葬于孝陵）。
法師洪偃，一向被文帝所器重。等到北齊使者崔武子有辯論的才能，朝廷對他感到畏懼。文帝認為洪偃才學兼優，命他招待崔武子。崔武子更加讚歎而歸。因此朝廷想要改變他的志向，用官帽約束他。洪偃聽說后，就絕食以死明志。文帝因為他的堅定誠實而聽從了他。當時人們稱讚洪偃有四絕，指的是他的姿容、德行、文章和草書隸書。臨終時對他的弟子們說：『世人被貪心所矇蔽，貪圖自己的利益，就連掉一根毫毛都感到可惜；貪圖別人的利益，就永遠沒有滿足的時候。等到死後，還要把墳墓修得高大，棺槨做得厚重，必定認為在九泉之下還能和四鄰結交，這是多麼可嘆啊！現在我閉眼之後，用肉乾之類的東西來佈施給飛禽走獸。』去世后，弟子們按照他的遺囑辦理。有文集二十卷，皇帝下詔收藏在秘閣。
法師寶瓊，陳宣帝任命他為僧統，他管理有方，四眾弟子都很安定。多次進入重云殿講經。
【English Translation】 English version Liu Shan, the eldest son of Zhao Lie Emperor Liu Bei (昭烈王劉備), also known as the Latter Ruler. Emperor Gaozu (高祖) [Liu Bei] and his brother jointly managed the imperial enterprise, so he left an imperial edict to establish Liu Shan as emperor. He passed away in the Youjue Hall (有覺殿) in the year Yiyou of the Tiankang era (天康乙酉) [year needs to be verified], reigning for seven years.
After Yuwen Hu (宇文護), the cousin of Emperor Ming of the Northern Zhou Dynasty (北周明帝宇文毓), was poisoned to death, his younger brother Yuwen Yong (宇文邕) was established as emperor.
The monk Chou (稠) was a disciple of Tripitaka Buddhabhadra (跋陀三藏) of the Northern Wei Dynasty (北魏). After receiving ordination, he went to Shaolin Temple (少林寺) on Mount Song (嵩山), and then to Baiyan Temple (柏巖寺) on Wangwu Mountain (王屋山) in Qin Huai (覃懷). He resolved a fight between two tigers, and as a result, he became famous throughout the world. He passed away in the first year of the Qianming era (乾明元年) of the Qi Dynasty (齊) at Yunmen Temple (雲門寺) on Long Mountain (龍山).
Emperor Xiaozhao of the Northern Qi Dynasty (北齊孝昭帝高演) changed the era name to Huangjian (皇建) [his courtesy name was Yan'an (延安), the sixth son of Emperor Shenwu (神武帝高歡). He was intelligent, benevolent, filial, and diligent in politics. In his first year of reign, he fell from his horse and died while chasing a rabbit. He lived to be fifty-seven years old and was buried in Jingling (靜陵)].
Emperor Wu of the Northern Zhou Dynasty (北周武帝宇文邕) changed the era name to Baoding (保定) [his childhood name was Milo (彌羅), the fourth son of Yuwen Tai (宇文泰). When he ascended the throne, he only wore cloth robes and had no gold or jade ornaments. He prohibited luxurious and ornate items and listened to politics on earthen steps. The palace did not use brackets and the number of concubines in the harem did not exceed ten. He reigned for eighteen years, lived to be thirty-six years old, passed away in a palanquin, and was buried in Xiaoling (孝陵)].
The Dharma Master Hong Yan (洪偃) was always highly regarded by Emperor Wen (文帝). When Cui Wuzi (崔武子), an envoy from the Northern Qi Dynasty (北齊), possessed exceptional debating skills, the court feared him. Emperor Wen, believing that Hong Yan was both talented and learned, ordered him to entertain Cui Wuzi. Cui Wuzi was even more impressed and returned. Therefore, the court wanted to change his aspirations and restrain him with an official's hat. Upon hearing this, Hong Yan vowed to die by fasting. Emperor Wen, because of his steadfast sincerity, complied with him. At the time, people praised Hong Yan for his four perfections, referring to his appearance, virtue, writing, and cursive script. On his deathbed, he said to his disciples: 'People in the world are blinded by greed. They are greedy for their own interests, and even regret losing a single hair; they are greedy for the interests of others, and there is never a time of satisfaction. After death, they must build high tombs and heavy coffins, and they must think that they can still make friends with their neighbors in the underworld. How lamentable this is! Now, after I close my eyes, use dried meat and the like to give alms to birds and beasts.' After his death, the disciples followed his instructions. There was a collection of twenty volumes of his writings, and the emperor ordered them to be stored in the Secret Pavilion (秘閣).
The Dharma Master Bao Qiong (寶瓊) was appointed as the Sangha Chief (僧統) by Emperor Xuan of the Chen Dynasty (陳宣帝). He governed with proper methods, and the four assemblies (四眾) were at peace. He entered the Chongyun Hall (重云殿) many times to lecture on the sutras.
道。帝尊之為師。初梁魏間僧統盛飾杖直僭擬官府。至瓊奏罷之。每出從數頭陀杖笠而已。於時海東有十二國。聞瓊道德不可見。遣使奉金帛求瓊畫像。其為天下敬慕如此。及卒。法師曇衍繼為僧統。亦有重名。衍初生下四十齒已具舉世異之。
(壬午) 後梁世宗巋改天保(字仁遠。𧫕第三子。在位二十三年)。
齊武成湛改太寧(神武第九子。淫亂無度。信用嬖寵。傳位太子。在位四年。壽三十二崩)又改河清。
(癸未) 周(保定三年有牛生足於背上。出北史)。
(乙酉) 齊後主緯(字仁綱。武帝長子。昏亂暴虐。殺于崔季等忠臣。在位十三年。改天統)旃檀瑞像至此三百六十七年在淮南。
(五) 是年衛元嵩上疏減僧。初周武崇佛氏。天保六年嵩上十一條省寺減僧。云僧多怠惰貪財冒利不足欽尚。召百僧入內道場。七日伺過不得。無何乃止。嵩後感惡疾而卒。世尊曰。獅子身中蟲。嵩何不當之矣。
(丙戌) 改天康○周(改天和用天和歷)。
(六 丁亥) 廢帝伯宗改光太(十九歲而卒在位二年)。
大教東被五百年矣。
(七) 臺宗三祖惠思禪師。姓李氏。武津人也。少以寬慈頂生肉髻耳有重輪。像視牛行與世自異。夢梵僧勉令出
【現代漢語翻譯】 現代漢語譯本： 道。帝尊（指皇帝）以他為師。最初在後梁魏朝時期，僧統（管理僧侶的官職）盛裝打扮，手持直杖，僭越模仿官府的排場。後來，僧人慧瓊上奏請求廢除這種做法，此後僧統每次出行只跟從幾個苦行僧，帶著木杖和斗笠而已。當時，海東有十二個國家，聽聞慧瓊的道德高尚，但無緣得見，便派遣使者奉上金銀綢緞，請求得到慧瓊的畫像。他受到天下人的敬仰就是如此。慧瓊去世后，法師曇衍繼任僧統，也享有很高的名望。曇衍出生時就長有四十顆牙齒，舉世都認為這是奇異的徵兆。 （壬午年）後梁世宗蕭巋改年號為天保（字仁遠，蕭𧫕第三子，在位二十三年）。 齊武成帝高湛改年號為太寧（神武帝高歡第九子，生活**無度，信用受寵之人，將皇位傳給太子，在位四年，三十三歲去世），又改年號為河清。 （癸未年）北周（保定三年，有牛背上長出腳，出自《北史》的記載）。 （乙酉年）北齊後主高緯（字仁綱，武成帝長子，昏庸暴虐，殺害了崔季等忠臣，在位十三年，改年號為天統），旃檀瑞像（用旃檀木雕刻的佛像）到此時已經在淮南三百六十七年了。 （五）這一年，衛元嵩上疏請求裁減僧侶。起初，北周武帝推崇佛教，天保六年，衛元嵩上書提出十一條建議，主張減少寺廟，裁減僧侶，說僧侶大多懶惰貪財，追逐利益，不值得尊敬。周武帝召集一百名僧人進入內道場，觀察了七天，沒有發現過失，這件事就停止了。衛元嵩後來得了惡疾而死。世尊（指釋迦牟尼佛）說過：『獅子身上的蟲子（比喻從內部瓦解的力量）。』衛元嵩的下場不就是這樣嗎？ （丙戌年）改年號為天康。北周（改年號為天和，使用天和歷）。 （六，丁亥年）廢帝陳伯宗改年號為光大（十九歲去世，在位二年）。 佛教傳入中國已經五百年了。 （七）天臺宗三祖慧思禪師，姓李，武津人。從小就寬厚慈祥，頭頂長有肉髻，耳朵有重輪，走路像大象一樣穩重，與世人不同。他夢見一位梵僧勉勵他出家。
【English Translation】 English version: The Dao. The Emperor revered him as his teacher. Initially, during the Later Liang and Wei dynasties, the Sangha Administrator (Sengtong, an official managing monks) dressed elaborately, carried a straight staff, and presumptuously imitated the pomp of government officials. Later, the monk Huiqiong memorialized the throne requesting the abolition of this practice. Thereafter, the Sangha Administrator only followed a few ascetics with wooden staffs and bamboo hats when traveling. At that time, there were twelve countries in Haidong (countries east of the sea), who, having heard of Huiqiong's high moral character but unable to meet him, sent envoys with gold and silk to request a portrait of Huiqiong. Such was the respect and admiration he received from the world. After Huiqiong's death, the Dharma Master Tanyan succeeded him as Sangha Administrator and also enjoyed great renown. Tanyan was born with forty teeth, which the world considered an extraordinary omen. (Renwu Year) Emperor Shizong of Later Liang, Xiao Kui, changed the reign title to Tianbao (style name Renyuan, the third son of Xiao Yi, reigned for twenty-three years). Emperor Wucheng of Qi, Gao Zhan, changed the reign title to Taining (the ninth son of Emperor Shenwu, Gao Huan, lived a life of excess, trusted favored individuals, passed the throne to the crown prince, reigned for four years, and died at the age of thirty-two), and later changed the reign title to Heqing. (Guiwei Year) Northern Zhou (In the third year of Baoding, a cow grew feet on its back, as recorded in the History of the North). (Yiyou Year) The Later Lord of Northern Qi, Gao Wei (style name Rengang, the eldest son of Emperor Wucheng, was a foolish and tyrannical ruler, killing loyal ministers such as Cui Ji, reigned for thirteen years, and changed the reign title to Tiantong), the Sandalwood Auspicious Image (an image of Buddha carved from sandalwood) had been in Huainan for three hundred and sixty-seven years by this time. (5) In this year, Wei Yuansong submitted a memorial requesting the reduction of monks. Initially, Emperor Wu of Northern Zhou revered Buddhism. In the sixth year of Tianbao, Wei Yuansong submitted eleven proposals advocating for the reduction of temples and monks, saying that monks were mostly lazy, greedy for wealth, and pursued profit, and were not worthy of respect. Emperor Wu summoned one hundred monks into the inner Daochang (a place for Buddhist practice), observed them for seven days, and found no faults, so the matter was dropped. Wei Yuansong later died of a terrible disease. The World-Honored One (referring to Shakyamuni Buddha) said: 'A worm in the lion's body (a metaphor for forces that undermine from within).' Was not Wei Yuansong's fate just like that? (Bingxu Year) The reign title was changed to Tiankang. Northern Zhou (changed the reign title to Tianhe and used the Tianhe calendar). (6, Dinghai Year) The Deposed Emperor Bozong of Chen changed the reign title to Guangda (died at the age of nineteen, reigned for two years). It has been five hundred years since the Great Teaching (Buddhism) spread eastward. (7) The Third Patriarch of the Tiantai School, Chan Master Huisi, whose surname was Li, was a native of Wujin. From a young age, he was kind and compassionate, had a fleshy protuberance on the top of his head, multiple rings on his ears, walked steadily like an elephant, and was different from ordinary people. He dreamed of a Brahman monk encouraging him to leave home.
俗。辭親入道。及稟具戒日唯一食不受別施。聞北齊惠文聚徒眾法清凈。乃往歸依。從受正法性樂苦節。營僧為業。於三七日中得宿命智。而習漏未盡。後於定中放身倚壁。未至間霍爾開悟法華三昧。大乘法門一念明達。十六特勝背舍徐入。便自通徹不由他悟。示眾曰。道源不遠性海非遙。但向己求莫從他覓。覓亦不得得亦非真。侯在大蘇弊于烽警。山侶不遑安處。將四十餘僧徑趣南嶽。時陳光大二年六月二十三日也。至即告曰。吾至此滿十年耳。先是梁僧惠海居衡岳寺。及見師欣然讓之。時稱思大和上。或問。何不下山教化眾生。思答曰。三世諸佛被我一口吞盡。有何眾生可化。嘗不豫。因唸曰。病由業生業由心起。心緣不起外境何狀。業病與身都是雲影。作是觀已身遂輕安。陳高祖徴至都。安置棲玄寺。甚蒙咨揖。久之辭還南嶽。師曰。寄跡茲山止十年耳。期滿當移。時眾不識其旨。及還大集門學連日說法。苦切呵責。聞者寒心。陳大建九年丁酉六月二十二日。咸聞異香。師更攝心諦坐。至盡頂暖身軟顏色如生。春秋六十有四。師奉菩薩三聚凈戒。至如繒纊皮革。多由損生故。其服章率皆以布。寒則艾衲用犯風霜。至於所被法衣都無蠶服。縱皆受法不云得成。若乞若得蠶綿作衣。準津結科斬舍定矣。約情貪附何由
【現代漢語翻譯】 現代漢語譯本 俗。他告別親人，遁入佛門，受具足戒后，每日只吃一餐，不接受其他供養。聽說北齊的慧文（Huìwén，人名）聚集僧眾，佛法清凈，便前去歸依，跟隨他學習正法，安於清苦的生活，以經營僧團為事業。在二十一天中獲得了宿命智（sùmìngzhì，能夠知曉過去世的能力），但習氣和煩惱尚未完全斷盡。後來在禪定中，身體靠在墻上，不久之後豁然開悟了《法華三昧》（Fǎhuá sānmèi，《妙法蓮華經》的禪定），對大乘佛法一念之間就完全通達。十六特勝（shíliù tèshèng，十六種殊勝的禪定）、背舍（bèishě，八背舍，一種禪定）次第進入，便自己通徹領悟，不是通過他人指點而開悟的。 他向大眾開示說：『道源（dàoyuán，真理的源頭）不遠，性海（xìnghǎi，自性的海洋）並非遙遠。只要向自己內心尋求，不要從他人那裡尋找。尋找也得不到，得到也不是真實的。』 侯景（Hóu Jǐng，人名）在大蘇山（Dàsū shān，地名）作亂，戰火警報頻傳，山中的僧侶無法安心居住。於是他帶領四十多位僧人直接前往南嶽（Nányuè，地名）。當時是陳朝光大二年六月二十三日。到達后就說：『我到這裡就滿十年了。』先前是梁朝僧人慧海（Huìhǎi，人名）居住在衡岳寺（Héngyuè sì，寺廟名），見到他后欣然讓出寺廟。當時人們稱他為思大和尚（Sī dà héshàng，尊稱）。 有人問：『為什麼不下山教化眾生？』思大和尚回答說：『三世諸佛都被我一口吞盡，還有什麼眾生可以教化？』 曾經生病，於是想到：『病由業力產生，業力由心念而起。心念不起，外境又是什麼樣子呢？業力、疾病和身體，都像是雲影一樣。』這樣觀想后，身體就感到輕鬆安適。 陳高祖（Chén Gāozǔ，皇帝名）徵召他到都城，安置在棲玄寺（Qīxuán sì，寺廟名），對他非常尊敬。住了很久后，他辭別返回南嶽。思大和尚說：『寄身在這座山中只有十年而已，期限滿了就要離開。』當時眾人不明白他的意思。 返回后在大集門（Dàjí mén，地名）連續多日說法，嚴厲地呵責，聽的人都感到心寒。陳朝大建九年丁酉六月二十二日，人們都聞到奇異的香味。思大和尚更加收攝心神，端正地坐著，直到頭頂溫暖，身體柔軟，臉色如同活著一樣。享年六十四歲。 思大和尚奉行菩薩的三聚凈戒（sānjù jìngjiè，三種清凈的戒律）。至於絲綢、棉絮、皮革等物品，大多因為損害生命而產生，所以他的服裝大多用布製作。寒冷的時候，就用艾草做的衲衣來抵禦風霜。至於所穿的法衣，都沒有用蠶絲製作。即使都接受佛法，也不認為能夠成就。如果乞討或得到蠶絲棉花做的衣服，按照戒律，一定要斬斷捨棄，這是肯定的。如果依戀貪圖，又怎麼能夠……
【English Translation】 English version He renounced his family and entered the Buddhist path. After receiving the full monastic precepts, he ate only one meal a day and accepted no other offerings. Hearing that Huìwén (慧文, a person's name) of the Northern Qi dynasty had gathered a community of monks and that his Dharma was pure, he went to rely on him. He received the correct Dharma from him, finding joy in a life of austerity and making the management of the Sangha his occupation. Within twenty-one days, he attained knowledge of past lives (sùmìngzhì, 宿命智, the ability to know past lives), but his habitual tendencies and afflictions were not completely exhausted. Later, while in meditation, he leaned against a wall, and before long, he suddenly awakened to the Samadhi of the Lotus Sutra (Fǎhuá sānmèi, 法華三昧, meditation on the Lotus Sutra), instantly and completely understanding the Mahayana Dharma. He entered the Sixteen Special Perfections (shíliù tèshèng, 十六特勝, sixteen special meditations) and the Eight Deliverances (bèishě, 背捨, eight liberations) in sequence, achieving thorough understanding on his own, without the guidance of others. He declared to the assembly: 'The source of the Way (dàoyuán, 道源, the source of truth) is not far, and the ocean of the Self-nature (xìnghǎi, 性海, the ocean of self-nature) is not distant. Just seek within yourself; do not seek from others. If you seek, you will not find, and if you find, it will not be genuine.' Hóu Jǐng (侯景, a person's name) caused turmoil on Mount Dàsū (Dàsū shān, 大蘇山, a place name), and war alarms were frequent, making it impossible for the monks in the mountains to live in peace. Therefore, he led more than forty monks directly to Mount Nányuè (Nányuè, 南嶽, a place name). This was on the twenty-third day of the sixth month of the second year of the Guangda era of the Chen dynasty. Upon arriving, he said, 'It will be ten years since I came here.' Previously, the Liang dynasty monk Huìhǎi (慧海, a person's name) resided at Hengyue Temple (Héngyuè sì, 衡岳寺, a temple name), and upon seeing him, he gladly yielded the temple. At that time, people called him Great Master Sī (Sī dà héshàng, 思大和尚, an honorific title). Someone asked, 'Why do you not descend the mountain to teach and transform sentient beings?' Great Master Sī replied, 'The Buddhas of the three times have all been swallowed by me in one gulp. What sentient beings are there to transform?' Once, he fell ill and thought, 'Illness arises from karma, and karma arises from the mind. If the mind does not arise, what is the nature of external objects? Karma, illness, and the body are all like shadows of clouds.' After contemplating in this way, his body felt light and comfortable. Emperor Gaozu of the Chen dynasty (Chén Gāozǔ, 陳高祖, an emperor's name) summoned him to the capital and placed him in Qīxuán Temple (Qīxuán sì, 棲玄寺, a temple name), treating him with great respect. After residing there for a long time, he bid farewell and returned to Mount Nányuè. Great Master Sī said, 'I will only reside in this mountain for ten years; when the term is up, I will move.' At that time, the people did not understand his meaning. Upon returning, he lectured at the Great Assembly Gate (Dàjí mén, 大集門, a place name) for many days, severely scolding and rebuking, causing those who heard him to feel chilled to the bone. On the twenty-second day of the sixth month of the Dingyou year of the ninth year of the Dajian era of the Chen dynasty, everyone smelled a strange fragrance. Great Master Sī further collected his mind and sat upright, until the top of his head was warm, his body was soft, and his complexion was as if he were alive. He was sixty-four years old. Great Master Sī upheld the three clusters of pure precepts of a Bodhisattva (sānjù jìngjiè, 三聚淨戒, three clusters of pure precepts). As for items such as silk, cotton, and leather, most of them are produced by harming living beings, so his clothing was mostly made of cloth. When it was cold, he used a robe made of mugwort to resist the wind and frost. As for the Dharma robes he wore, none of them were made of silk. Even if one has received the Dharma, it is not considered to be accomplished. If one begs for or obtains clothing made of silk or cotton, according to the precepts, it must be cut and discarded, that is certain. If one clings to and is greedy for it, how can one...
縱之。唯南嶽獨斷高遵聖檢也。今之列其派者。華裾茜服恣尚鮮麗。得無恧乎。
(八 己丑) 宣帝頊改大建(字紹世。小字師利。昭烈王興次子。文之弟也。身長八尺三寸。大有勇力善騎射。生五十一子。年五十三歲崩宣福殿。在位一十四年)。
(九) 周武天和四年。帝命名儒僧道伸述三教利病。沙門道安作二教論二十篇。以儒道九流為外教。釋氏為內教。意謂上古樸素墳典之誥未弘。淳風日澆丘索之文乃著。苞綸七典統括九流。咸為治國之謀。並是修身之具。若派而分之。數應為九。若總而合之。則同屬儒宗。今乃一化之內令九流爭川。大道之世使小成競辨。豈不上傷皇極莫大之風。下開拘放鄙蕩之弊哉。及闡譯內興奏之於朝。久而無報。安勤于奉母。凡薪水飲食皆自力營進。其徒有代之者。安曰。吾母也。豈可勞人哉。及周武廢教。以安宿望欲官之。安以死拒絕。尋以大教堙厄號慟而卒。
(十) 周武天和四年。謠言黑衣。武以猜為心。有道士張賓之等。譎詐罔上私構其黨。以黑釋為國忌。以黃老為國祥。帝納其言通道輕釋。親受符錄。躬服衣冠。是年己丑三月十五日。召三教名士文武百官二千餘人。帝御正殿量述三教。以道最先出于無名之前超乎天地之表。議者紛紜弗定。至二十
【現代漢語翻譯】 現代漢語譯本： 任由他們吧。只有南嶽（Nanyue，山名）的規矩是嚴格遵循聖人的準則。現在那些排列自己門派的人，穿著華麗的衣服，恣意追求鮮艷美麗，難道不會感到羞愧嗎？ （八 己丑年）宣帝頊（Xuandi Xu，人名）改年號為大建（Dajian）。（字紹世（Zishao Shi），小字師利（Xiaozhi Shili），昭烈王興（Zhaolie Wang Xing）的次子，文（Wen）的弟弟。身高八尺三寸，非常勇猛有力，擅長騎射。生了五十一子。五十三歲在宣福殿（Xuanfu Dian）去世，在位十四年）。 （九）周武帝天和四年（Tianhe，年號）。皇帝命令著名的儒士、僧侶和道士陳述三教的利弊。沙門道安（Shamen Daoan，人名）作《二教論》（Erjiao Lun）二十篇，認為儒道九流是外教，釋氏是內教。他的意思是說，上古時期樸素的墳典之誥沒有得到弘揚，淳厚的風氣日益衰敗，丘索（Qiusuo）的文章才得以顯著。它包容七典，統括九流，都爲了治理國家，都是修身養性的工具。如果分開來看，數量應該是九。如果總合起來看，則都屬於儒家。現在在一個教化之內，讓九流爭奪河流；在大道盛行的時代，讓小成就爭辯。這難道不是上傷皇極（Huangji，皇權）莫大的風氣，下開拘謹放縱鄙陋盪滌的弊端嗎？等到闡述翻譯內教的奏章呈給朝廷，很久都沒有迴音。道安勤于奉養母親，凡是柴火、水和飲食都親自操勞。他的徒弟有人要代替他，道安說：『這是我的母親啊，怎麼可以勞煩別人呢？』等到周武帝廢除佛教，因為道安素有聲望，想讓他做官，道安以死拒絕。不久因為佛教遭遇災難而號啕大哭去世。 （十）周武帝天和四年。有謠言說黑衣（Heiyi）。武帝因為猜疑心很重，有道士張賓之（Zhang Binzhi）等人，用欺騙的手段矇蔽皇上，私下結黨營私，認為黑色的佛教是國家的忌諱，黃色的道教是國家的吉祥。皇帝聽信了他的話，相通道教而輕視佛教，親自接受符箓，親自穿戴道教的衣冠。這年己丑三月十五日，召集三教的名士和文武百官二千餘人，皇帝在正殿親自陳述三教，認為道教最先出現於無名之前，超越于天地之外。議論紛紛，沒有定論，直到二十
【English Translation】 English version: Let them be. Only the rules of Nanyue (Nanyue, mountain name) strictly adhere to the standards of the sages. Those who now arrange their own sects, wearing gorgeous clothes and indulging in bright and beautiful things, wouldn't they feel ashamed? (8th, Year Ji Chou) Emperor Xuan Xu (Xuandi Xu, personal name) changed the era name to Dajian (Dajian). (Style name was Zishao Shi, childhood name was Xiaozhi Shili, the second son of Zhaolie Wang Xing, and younger brother of Wen. He was eight feet three inches tall, very brave and strong, and skilled in riding and archery. He had fifty-one sons. He died at the age of fifty-three in Xuanfu Palace, reigning for fourteen years.) (9) In the fourth year of Tianhe (Tianhe, era name) of Emperor Wu of the Zhou Dynasty, the emperor ordered famous Confucian scholars, monks, and Taoists to state the advantages and disadvantages of the three teachings. The Shramana Daoan (Shamen Daoan, personal name) wrote twenty chapters of 'Treatise on the Two Teachings' (Erjiao Lun), considering Confucianism and Taoism's Nine Schools as external teachings, and Buddhism as the internal teaching. His meaning was that the simple and unadorned admonitions of ancient texts had not been promoted, the pure customs were declining day by day, and the writings of Qiusuo (Qiusuo) became prominent. It encompasses the Seven Canons and includes the Nine Schools, all for governing the country and cultivating oneself. If viewed separately, the number should be nine. If viewed as a whole, they all belong to Confucianism. Now, within one teaching, the Nine Schools are allowed to compete for the river; in an era when the Great Way prevails, small achievements are allowed to compete and argue. Isn't this harming the supreme imperial authority (Huangji, imperial power) and creating the evils of restraint, indulgence, vulgarity, and depravity? When the memorial elaborating on the translation of the internal teachings was presented to the court, there was no response for a long time. Daoan diligently served his mother, personally taking care of firewood, water, and food. When his disciples wanted to replace him, Daoan said, 'This is my mother, how can I trouble others?' When Emperor Wu of the Zhou Dynasty abolished Buddhism, because Daoan had a long-standing reputation, he wanted him to become an official, but Daoan refused with his life. Soon after, he wailed and died because Buddhism encountered disaster. (10) In the fourth year of Tianhe of Emperor Wu of the Zhou Dynasty, there were rumors about black robes (Heiyi). Emperor Wu, because he was very suspicious, had Taoist Zhang Binzhi (Zhang Binzhi) and others, who deceived the emperor with deceptive means, formed cliques for private gain, and considered black Buddhism as a national taboo, and yellow Taoism as a national auspiciousness. The emperor listened to his words, believed in Taoism and despised Buddhism, personally accepted talismans, and personally wore Taoist robes and crowns. On the fifteenth day of the third month of this year, Ji Chou, he summoned more than two thousand famous scholars of the three teachings and civil and military officials. The emperor personally stated the three teachings in the main hall, believing that Taoism first appeared before the nameless and transcended the heavens and the earth. There were many opinions and no conclusion, until the twentieth
日。依前集論是非更廣。帝曰。儒道二教此國常遵。佛教後來。朕意不立僉議陳理無由除削。至四月初。更依前集。雖極言陳無得面從也。又各理伸弗克定矣。遂敕司隸大夫甄鸞詳審二教。至於天和五年。鸞詳二教上笑道論三卷。其表略曰。
(十一) 切以佛道二教事蹟不同。出沒隱顯變通亦異。幽微妙密未易詳度。且一件相對。佛者以因緣為宗。道者以自然為義。自然者無為而成。因緣者積行乃證。春秋傳曰。君所謂可而有否焉。臣獻其可以去其否。臣亦何人。奉敕降問。敢不實答。其道德二篇可為儒林之宗。疑紕繆者去其兩端。請量刪定。按五千文曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道則大笑之。不笑不名為道。臣諏率下士見為笑道論三卷。合三十六條。三卷者笑其三洞之名。三十六條者笑其道經有三十六部。戰汗上呈心魂失守(出弘明集)。
周武至五月十日。大集群臣。詳鸞上論。以為傷蠹道法不愜本圖。火焚而已。論具如弘明集。周大夫甄鸞者寔高識君子也。弗知懼大敵而勇於小敵者焉。王令詳定二教優劣。直以正見剖析。無使遍意在懷。而著此論褒貶臧否。詩曰。豈弟君子求福不回。其此之謂夫。傷哉火矣。
(十二) 又上道安所著二教論二十篇。帝詳審諸以問朝
【現代漢語翻譯】 現代漢語譯本：皇帝說：『依照之前的討論，關於是非的爭論更加廣泛。』皇帝說：『儒教和道教是這個國家一直以來所遵循的，佛教是後來傳入的。朕的意思是不設立場，如果不能陳述理由，就無法去除或削減。』到了四月初，仍然依照之前的討論。即使極力陳述，也無法得到表面上的贊同。而且各自的理由都無法確定。於是命令司隸大夫甄鸞詳細審查儒教和道教。到了天和五年，甄鸞詳細審查二教后，上呈《笑道論》三卷。他的奏表大致是：
（十一）我認為佛教和道教的事蹟不同，出現、消失、隱藏、顯現以及變化的方式也不同。幽深微妙，難以詳細衡量。而且就一件事情相對而言，佛教以因緣為根本，道教以自然為意義。自然是無為而成的，因緣是積累修行才能證得的。』《春秋傳》說：『君主認為可以，但也有不可以的地方。臣子獻上可以的，去除不可以的。』臣又是什麼人呢？奉旨降問，不敢不據實回答。其中的《道德經》二篇可以作為儒林的宗本。對於其中有疑問或紕漏的地方，去除其兩端，請皇上酌情刪定。』按照五千文所說：『上士聽了道，就勤奮地去實行；中士聽了道，好像存在又好像不存在；下士聽了道，就大笑。』不被嘲笑，就不能稱之為道。臣自謙為下士，所以寫了《笑道論》三卷，共三十六條。三卷是嘲笑他們的三洞之名，三十六條是嘲笑他們的道經有三十六部。戰戰兢兢地呈上，心魂都失守了（出自《弘明集》）。
周武帝到了五月十日，召集眾多大臣，詳細討論甄鸞上呈的理論，認為它損害了道法，不符合原本的計劃，於是下令用火焚燒。理論的詳細內容記載在《弘明集》中。周朝的大夫甄鸞，確實是具有高尚見識的君子啊。他不是那種害怕強大敵人，卻對弱小敵人逞勇的人。皇帝命令他詳細評定二教的優劣，他直接用正確的見解來剖析，沒有讓偏頗的意見留在心中，因此寫了這篇評論，褒揚好的，貶斥壞的。《詩經》說：『和樂平易的君子，追求幸福不走邪路。』說的就是這種情況啊。可惜啊，被火焚燒了。
（十二）道安又上呈了他所著的《二教論》二十篇。皇帝詳細審閱，並向朝廷大臣詢問。
【English Translation】 English version: The Emperor said, 'According to the previous discussions, the arguments about right and wrong are even more extensive.' The Emperor said, 'Confucianism and Taoism are the religions that this country has always followed, while Buddhism was introduced later. It is my intention not to take a position. If reasons cannot be presented, there is no way to remove or reduce anything.' By the beginning of April, they still followed the previous discussions. Even with extreme arguments, they could not obtain superficial agreement. Moreover, their respective reasons could not be determined. Therefore, he ordered the Sili Dafu (司隸大夫) Zhen Luan (甄鸞) to examine Confucianism and Taoism in detail. By the fifth year of Tianhe (天和), Zhen Luan, after examining the two religions in detail, presented 'Xiao Dao Lun' (笑道論) in three volumes. His memorial roughly stated:
(XI) 'I believe that the events of Buddhism and Taoism are different, and their appearances, disappearances, concealments, manifestations, and transformations are also different. They are profound and subtle, and difficult to measure in detail. Moreover, in relation to one matter, Buddhism takes cause and condition (因緣) as its foundation, while Taoism takes nature (自然) as its meaning. Nature is achieved through non-action (無為), while cause and condition are proven through accumulating practice. The 'Chun Qiu Zhuan' (春秋傳) says, 'What the ruler considers acceptable may also have unacceptable aspects. The minister offers what is acceptable and removes what is unacceptable.' What kind of person am I? Having received the imperial decree to inquire, I dare not fail to answer truthfully. The two chapters of the 'Dao De Jing' (道德經) can serve as the foundation of Confucian scholars. For those with doubts or errors, remove their extremes, and I ask Your Majesty to consider deleting them appropriately.' According to the five thousand words, 'Superior scholars, upon hearing the Dao (道), diligently practice it; mediocre scholars, upon hearing the Dao, seem to remember it and seem not to; inferior scholars, upon hearing the Dao, laugh greatly.' If it is not laughed at, it cannot be called the Dao. I humbly consider myself an inferior scholar, so I wrote 'Xiao Dao Lun' in three volumes, with a total of thirty-six articles. The three volumes mock their names of the Three Caves (三洞), and the thirty-six articles mock their Taoist scriptures having thirty-six parts. Trembling with fear, I present it, my heart and soul lost (from 'Hong Ming Ji' (弘明集)).'
On the tenth day of the fifth month, Emperor Wu of Zhou (周武帝) gathered many ministers and discussed in detail the theories presented by Zhen Luan, believing that it damaged Taoist law and did not conform to the original plan, so he ordered it to be burned. The detailed content of the theory is recorded in 'Hong Ming Ji'. Zhen Luan, the Dafu (大夫) of the Zhou Dynasty, was indeed a gentleman with noble insights. He was not the kind of person who feared strong enemies but showed courage against weak enemies. The emperor ordered him to evaluate the merits and demerits of the two religions in detail, and he directly analyzed them with correct views, without allowing biased opinions to remain in his heart, so he wrote this commentary, praising the good and criticizing the bad. The 'Book of Poetry' (詩經) says, 'The harmonious and easy-going gentleman seeks happiness without taking evil paths.' This is what it is talking about. Alas, it was burned by fire.
(XII) Dao An (道安) also presented his 'Er Jiao Lun' (二教論) in twenty chapters. The Emperor examined it in detail and inquired of the court officials.
宰。無有抗者。遂寢其事。其論略曰。煉心之術名三乘。內教也。救形之術名九流。外教也。道無別教即在儒流。漢書藝文志曰。儒家者流蓋出於司徒之官。助人君順陰陽。明教化者也。游文於六經之中。留意於五德之際。祖述堯舜憲章文武。宗師仲尼。其道最高也。道家者流蓋出史官。清虛以自守。卑弱以自持。此君人者面南之術。合於堯之克讓易之謙謙。是其所長也。陰陽家者流蓋出於羲和之官。敬順昊天曆象日月敬授民時。此其所長也。法家者流蓋出理官。信當辟罰以輔禮制。易曰。先王以明罰勸政。此其所長也。名家者流蓋出於禮官。古者名位不同禮亦數異。孔子曰。必也正名乎。名不正則言不順。言不順則事不成。此其所長也。墨家者流蓋出清廟之官。茅屋采椽。是以貴儉。養三老五更。是以墨兼愛。選士大射。是以上賢。宗祀嚴父。是以有鬼。此其所長也。縱橫家者流蓋出於行人之官。孔子曰。誦詩三百。使於四方不能專對。雖多亦奚以為。又使乎使乎。言其當權受制宜受命而不受詞。此其所長也。雜家者流蓋出於議官。兼儒墨含名法。知國體之有此。見王制無不貫之。此其所長也。農家者流蓋出於農稷之官。播五穀勸耕桑以足衣食。故八政曰。一曰食。二曰貨。此其所長也。若派而別之則應有九。若總
【現代漢語翻譯】 宰相無人敢反駁，於是這件事就被擱置了。他的論述大略是：『煉心之術名為三乘（Sāṃyāna，佛教中三種不同的修行方式），屬於內教；救形之術名為九流（Jiǔliú，古代中國九個主要的思想流派），屬於外教。道沒有特別的教派，就在儒家之中。』《漢書·藝文志》說：『儒家這一流派，大概出自司徒（Sītú，古代官職名，掌管教化）之官，幫助君王順應陰陽，闡明教化。他們在六經（Liùjīng，《詩》、《書》、《禮》、《易》、《樂》、《春秋》）中研究文章，留意於五德（Wǔdé，仁、義、禮、智、信）的實踐，傚法堯舜禹（Yáo, Shùn, Yǔ，中國古代的聖賢君主）文王武王（Wén Wáng, Wǔ Wáng，周朝的開國君主），以仲尼（Zhòngní，孔子的字）為宗師。他們的道是最高的。』道家這一流派，大概出自史官，以清靜虛無來修養自身，以謙卑柔弱來保全自己。這是君王治理國家面向南方的術，符合堯的禪讓和《易經》的謙遜。這是他們的長處。陰陽家這一流派，大概出自羲和（Xīhé，古代掌管天文曆法的官）之官，恭敬地順應昊天（Hàotiān，天的別稱），觀察日月星辰的執行，恭敬地把時令傳授給百姓。這是他們的長處。法家這一流派，大概出自理官，認為應當用刑罰來輔助禮制。《易經》說：『先王用嚴明的刑罰來勸勉政事。』這是他們的長處。名家這一流派，大概出自禮官，古代名位不同，禮儀也各有差異。孔子說：『一定要正名啊！名不正，則言不順；言不順，則事不成。』這是他們的長處。墨家這一流派，大概出自清廟（Qīngmiào，古代宗廟）之官，用茅草蓋屋，用沒有加工的椽子，因此崇尚節儉；供養三老五更（Sānlǎo wǔgēng，古代尊敬老人的制度），因此主張兼愛；選拔士人進行大射（Dàshè，古代射箭的禮儀），因此推崇賢能；祭祀嚴父（Yánfù，指先祖），因此相信有鬼。這是他們的長處。縱橫家這一流派，大概出自行人（Xíngrén，古代負責外交的官員）之官。孔子說：『背誦《詩經》三百篇，出使到四方，卻不能獨立應對，即使讀得再多又有什麼用呢？又要出使嗎？又要出使嗎？』意思是說他們應當根據形勢接受君王的命令，而不應擅自發表言論。這是他們的長處。雜家這一流派，大概出自議官，兼采儒家、墨家、名家、法家的思想，瞭解國家體制的各種方面，看到王制沒有不貫通的。這是他們的長處。農家這一流派，大概出自農稷（Nóngjì，古代掌管農業的官）之官，播種五穀，勸勉耕田養蠶，以滿足衣食的需要。所以八政（Bāzhèng，古代治理國家的八項事務）說：『一是食物，二是貨物。』這是他們的長處。如果細分的話，應該有九流，如果總 括而言之
【English Translation】 The prime minister was unopposed, so the matter was dropped. His argument was roughly as follows: 'The art of refining the mind is called Sāṃyāna (三乘, the Three Vehicles in Buddhism), which belongs to the inner teachings; the art of saving the body is called Jiǔliú (九流, the Nine Schools of Thought in ancient China), which belongs to the outer teachings. The Dao has no separate school; it is within Confucianism.' The 'Book of Arts and Literature' in the 'History of the Han Dynasty' says: 'The Confucian school probably originated from the Sītú (司徒, Minister of Education) officials, assisting the ruler in accordance with Yin and Yang, and clarifying education. They study literature in the Six Classics (Liùjīng, 《詩》、《書》、《禮》、《易》、《樂》、《春秋》), pay attention to the practice of the Five Virtues (Wǔdé, benevolence, righteousness, propriety, wisdom, and trustworthiness), emulate Yao, Shun, and Yu (Yáo, Shùn, Yǔ, the sage rulers of ancient China), and Kings Wen and Wu (Wén Wáng, Wǔ Wáng, the founding rulers of the Zhou Dynasty), with Zhongni (Zhòngní, Confucius's courtesy name) as their master. Their Dao is the highest.' The Daoist school probably originated from the historians, cultivating themselves with purity and emptiness, and preserving themselves with humility and weakness. This is the art of the ruler facing south to govern the country, in accordance with Yao's abdication and the 'Book of Changes'' humility. This is their strength. The Yin-Yang school probably originated from the Xīhé (羲和, officials in charge of astronomy and calendar) officials, respectfully following Hàotiān (昊天, another name for Heaven), observing the movement of the sun, moon, and stars, and respectfully teaching the seasons to the people. This is their strength. The Legalist school probably originated from the judicial officials, believing that punishment should be used to assist the system of rites. The 'Book of Changes' says: 'The former kings used clear punishments to encourage governance.' This is their strength. The School of Names probably originated from the officials of rites, in ancient times, different positions had different rites. Confucius said: 'It is necessary to rectify names! If names are not correct, then words are not proper; if words are not proper, then things cannot be accomplished.' This is their strength. The Mohist school probably originated from the officials of the Qīngmiào (清廟, ancestral temple), using thatched roofs and unhewn rafters, therefore advocating frugality; supporting the Sānlǎo wǔgēng (三老五更, ancient system of respecting the elderly), therefore advocating universal love; selecting scholars for the Dàshè (大射, archery ceremony), therefore promoting the virtuous; and worshiping Yánfù (嚴父, referring to ancestors), therefore believing in ghosts. This is their strength. The School of Diplomacy probably originated from the Xíngrén (行人, officials in charge of diplomacy). Confucius said: 'Reciting the 'Book of Poetry' three hundred times, when sent to the four directions, one cannot respond independently, what is the use of reading so much? Must one be sent again? Must one be sent again?' It means that they should accept the ruler's orders according to the situation, and should not make their own statements. This is their strength. The Eclectic school probably originated from the officials of deliberation, combining the thoughts of Confucianism, Mohism, the School of Names, and Legalism, understanding all aspects of the national system, and seeing that the system of kingship is all-encompassing. This is their strength. The Agriculturalist school probably originated from the Nóngjì (農稷, officials in charge of agriculture), sowing the five grains, and encouraging farming and sericulture to satisfy the needs of clothing and food. Therefore, the Eight Policies (Bāzhèng, the eight affairs of governing the country in ancient times) say: 'First is food, second is goods.' This is their strength. If divided in detail, there should be nine schools, if summarized, to put it briefly.
而合之則同屬儒宗。其論文之作內外該括。文詞峭拔義理淳簡。誠可敬也。
(庚寅) 齊改武平。
(壬辰) 周改建德。
(甲午) 周廢釋。建德三年五月十七日。周武終成妒忌信張賓之議。欲偏廢釋教。因大集百僚命沙門與道士辯優劣。預令張賓之飾詭辭以挫釋子。冀即其義負而擠之。於時法師知炫對帝抗酬。辭吐精壯。帝意賓不能制。即逞天威垂難辭。左右叱炫聽制旨。炫安詳應對。陳義益高。陪位大臣莫不動容欽嘆。帝不能屈。明日詔下。遂兼道教罷之。
(丙申) 齊改隆化(周兵陷并州。上走鄴。傳位太子恒)。
(子酉) 周伐齊至鄴。齊王緯走獲之封為溫國公幼主恒改承化(與後主俱走青州。周兵執之。國已)。
右高齊五主二十八年宇文周並之。
(十三 戊戌) 周武承光二年。滅北齊據鄴都。用韋孝寬楊堅等眷東平高氏。召前修大德並赴殿下。帝登座序廢立義。其略曰。六經儒教禮義忠孝。於世有宜。故須存立。且真佛無相遙敬表心。佛經廣嘆崇建浮圖徒廢民財。凡是經像皆毀滅之。一切僧尼並令還俗。朕意如此。諸大德謂理何如。於時沙門大統五百餘人。咸以王威震赫決諫難從。關內已除。義非孤立。眾各默然。下敕催答。並相顧無色。俯
【現代漢語翻譯】 現代漢語譯本：而且如果把它們合在一起，它們都屬於儒家的範疇。他們的文章寫作，內容涵蓋內外，文辭精煉有力，義理純正簡明，確實值得尊敬。
（庚寅年）齊國改年號為武平。
（壬辰年）周國改年號為建德。
（甲午年）周國廢除佛教。建德三年五月十七日，周武帝最終因為嫉妒而聽信了張賓的建議，想要片面地廢除佛教。因此，他大規模召集百官，命令沙門（Shamen，僧侶）與道士辯論優劣。事先讓張賓修飾詭辯之辭來挫敗釋子（Shizi，佛教弟子），希望藉此讓他們在義理上失敗而被排擠。當時，法師知炫（Zhixuan）在皇帝面前據理力爭，言辭精煉有力。皇帝認為張賓無法壓制他，就展現天子的威嚴，提出難以辯駁的言辭。左右侍從呵斥知炫聽從皇帝的旨意，知炫安詳地應對，陳述的義理更加高深。在座的大臣無不為之動容欽佩。皇帝無法使他屈服。第二天，詔書下達，於是連同道教一併廢除。
（丙申年）齊國改年號為隆化（周兵攻陷并州，皇上逃往鄴城，傳位給太子恒）。
（子酉年）周國攻打齊國到達鄴城，齊王緯（Wei）逃走被抓獲，被封為溫國公。幼主恒（Heng）改年號為承化（與後主一同逃往青州，被周兵抓獲，國家滅亡）。
右邊是高齊五個君主共二十八年，被宇文周（Yuwen Zhou）吞併。
（十三，戊戌年）周武帝承光二年，滅亡北齊，佔據鄴都。任用韋孝寬（Wei Xiaokuan）、楊堅（Yang Jian）等人安撫東平高氏（Dongping Gao Shi）。召集之前修習佛法的大德們到殿下。皇帝登上御座，陳述廢除佛教的理由，大略是說：六經（《詩》、《書》、《禮》、《易》、《樂》、《春秋》）儒教的禮義忠孝，對世道有益，所以需要儲存。而且真佛無相，遙遠地敬奉以表達心意即可。佛經廣泛讚歎，崇建佛塔，只是徒勞地浪費民財。凡是佛經佛像，全部毀壞。一切僧尼，全部勒令還俗。朕的意思是這樣，各位大德認為道理如何？當時，沙門大統（Shamen Datong，僧官名）五百餘人，都因為皇帝的威勢震懾，認為進諫難以被採納。關內已經剷除佛教，義理上並非孤立。大家各自沉默不語。皇帝下令催促回答，眾人都面面相覷，臉色蒼白，低頭不語。
【English Translation】 English version: Moreover, if they are combined, they all belong to the Confucian school. Their writings encompass both internal and external aspects, with sharp and vigorous language and pure and concise principles, truly worthy of respect.
(Gengyin Year) The Qi dynasty changed its reign title to Wuping.
(Renchen Year) The Zhou dynasty changed its reign title to Jiande.
(Jiawu Year) The Zhou dynasty abolished Buddhism. On the seventeenth day of the fifth month of the third year of Jiande, Emperor Wu of Zhou ultimately listened to Zhang Bin's advice out of jealousy, wanting to unilaterally abolish Buddhism. Therefore, he summoned a large gathering of officials, ordering Shamen (Shamen, monks) to debate the merits of Buddhism and Taoism. He instructed Zhang Bin in advance to embellish sophistical arguments to defeat the Shizi (Shizi, Buddhist disciples), hoping to use this to make them fail in reasoning and be ostracized. At that time, the Dharma master Zhixuan (Zhixuan) argued with the emperor, his words were refined and powerful. The emperor thought that Zhang Bin could not suppress him, so he displayed the majesty of the Son of Heaven, putting forward irrefutable arguments. The attendants on the left and right rebuked Zhixuan to listen to the emperor's decree, but Zhixuan responded calmly, and the principles he stated became even more profound. The ministers present were all moved and admired him. The emperor could not subdue him. The next day, an edict was issued, and Taoism was abolished along with Buddhism.
(Bingshen Year) The Qi dynasty changed its reign title to Longhua (The Zhou troops captured Bingzhou, and the emperor fled to Ye, passing the throne to Crown Prince Heng).
(Ziyou Year) The Zhou dynasty attacked Qi and reached Ye. King Wei (Wei) of Qi fled and was captured, and was enfeoffed as Duke of Wenguo. The young ruler Heng (Heng) changed the reign title to Chenghua (He fled to Qingzhou with the Later Lord and was captured by the Zhou troops, and the country was destroyed).
To the right are the five rulers of Gaoqi for a total of twenty-eight years, which were annexed by Yuwen Zhou (Yuwen Zhou).
(Thirteenth, Wuxu Year) In the second year of Chengguang of Emperor Wu of Zhou, he destroyed Northern Qi and occupied Yedu. He employed Wei Xiaokuan (Wei Xiaokuan), Yang Jian (Yang Jian) and others to appease the Dongping Gao Shi (Dongping Gao Shi). He summoned the virtuous monks who had previously practiced Buddhism to the palace. The emperor ascended the throne and stated the reasons for abolishing Buddhism, roughly saying: The Six Classics (《詩》、《書》、《禮》、《易》、《樂》、《春秋》) and the Confucian teachings of propriety, righteousness, loyalty, and filial piety are beneficial to the world, so they must be preserved. Moreover, the true Buddha is without form, and it is enough to reverently worship from afar to express one's heart. The Buddhist scriptures are widely praised, and building pagodas is just a futile waste of people's wealth. All Buddhist scriptures and images should be destroyed. All monks and nuns should be ordered to return to secular life. This is what I mean, what do you virtuous monks think? At that time, the Shamen Datong (Shamen Datong, name of a monk official) and more than five hundred others were all intimidated by the emperor's power and thought that it would be difficult to accept their advice. Buddhism had already been eliminated within the pass, and it was not isolated in terms of righteousness. Everyone was silent. The emperor ordered them to answer, and everyone looked at each other, their faces pale, and they bowed their heads in silence.
首垂淚。於時有沙門惠遠者。姓王氏。乃曇始和上之門資也。聲名光價。乃自惟曰。佛法之寄四眾是依。豈以杜言謂能通理。遂排眾出對曰。陛下統臨大域得一居尊。隨俗致詞憲章三教。詔云。真佛無相誠如天旨。但耳目生靈賴聞經佛藉像表真。今若廢之無以興敬。帝曰。虛空真佛咸自知之。何假經像。遠曰。漢明已前經像未至此土。含生何故不知虛空是佛。帝時無答。遠曰。若不藉經教自知有法者。三皇以前未有文字。人應自知有五常等法。當時諸人何故但識其母不識其父同於禽獸。帝又無語。遠曰。若以形像無情事之無福故須廢者。則國家七廟豈是有情而妄相尊事。帝又不答。乃曰。佛經外國之法。此國不須。國家七廟上代所立。朕亦不以為是。將同廢之。遠曰。若以外國之經非此用者。仲尼所說出自魯國。秦晉之地亦應廢而不行。又以七廟為非將亦廢者。則是不尊祖考。祖考不尊則昭穆失序。昭穆失序則五經無用。前存儒教其義安立。若是則三教同廢。將何治國。帝曰。魯邦之與秦晉封域乃殊。莫非王者一化。故不類佛經。七廟之難帝無以通。遠曰。若以秦魯同遵一化經義通行者。其震旦之與天竺國界雖殊。莫不同在閻浮四海之內輪王一化。何不遵佛經而令獨廢。帝又無答。遠曰。退僧還家崇孝養者。孔經亦云
【現代漢語翻譯】 現代漢語譯本： （帝）開始流淚。當時有一位沙門（Śrāmaṇa，出家修道者）名叫惠遠，姓王，是曇始和尚的弟子。他的聲望和才華非常高。他心想：佛法的傳承要依靠四眾弟子（比丘、比丘尼、優婆塞、優婆夷）。難道能因為（陛下）不說話就認為（陛下）通達了真理嗎？於是他站出來對皇帝說：『陛下您統治著廣闊的疆域，擁有至高無上的地位，按照習俗對三教（儒教、道教、佛教）都表示尊重。陛下您說，真正的佛沒有形象，這確實是英明的旨意。但是眾生依賴耳目來認識世界，需要藉助佛像來表達真理。現在如果廢除佛像，就無法使人生起敬意。』 皇帝說：『虛空的真佛自己知道，何必藉助經書和佛像呢？』惠遠說：『漢明帝之前，佛經和佛像還沒有傳入中國，那時候的眾生為什麼不知道虛空就是佛呢？』皇帝當時沒有回答。惠遠說：『如果不是藉助經書教導就能自己明白佛法，那麼在三皇（燧人、伏羲、神農）之前還沒有文字的時候，人們應該自己知道有五常（仁、義、禮、智、信）等倫理道德。當時的人為什麼只知道母親而不知道父親，和禽獸一樣呢？』皇帝又沒有說話。惠遠說：『如果因為佛像沒有情感，事情沒有福報所以要廢除的話，那麼國家的七廟（供奉七代祖先的宗廟）難道是有情感的嗎？為什麼要虛妄地加以尊崇呢？』皇帝又不回答，於是說：『佛經是外國的法，我國不需要。國家七廟是上代建立的，朕也不認為是正確的，打算一起廢除。』 惠遠說：『如果因為外國的經書不適合我國使用，那麼孔子所說的話出自魯國，秦國和晉國也應該廢除而不實行。又認為七廟是不對的也要廢除，那就是不尊重祖先。不尊重祖先，那麼昭穆（宗廟中祖先牌位的排列次序）就會失去秩序。昭穆失去秩序，那麼五經（《詩》、《書》、《禮》、《易》、《春秋》）就沒有用了。之前保留儒教，它的意義又如何能夠成立呢？如果這樣，那麼三教都要被廢除，將用什麼來治理國家呢？』皇帝說：『魯國和秦國、晉國雖然疆域不同，但都在君王的統治之下，所以和佛經不一樣。』對於七廟的疑問，皇帝無法解釋。 惠遠說：『如果認為秦國和魯國都遵從君王的統治，經書義理可以通行，那麼中國和天竺（India）雖然國界不同，但都同在閻浮提（Jambudvīpa，我們所居住的這個世界）四海之內，都在轉輪聖王（Cakravartin，擁有統治世界的理想君主）的統治之下。為什麼不遵從佛經而要單獨廢除呢？』皇帝又沒有回答。惠遠說：『讓僧人還俗回家，崇尚孝道，孔子的經典也這樣說。』
【English Translation】 English version: (The Emperor) began to weep. At that time, there was a Śrāmaṇa (monk) named Huiyuan, whose surname was Wang, and he was a disciple of Dharma Master Tan Shi. His reputation and talent were very high. He thought to himself: 'The transmission of the Buddha's Dharma relies on the fourfold Sangha (Bhikkhus, Bhikkhunis, Upasakas, Upasikas). Can we assume that (His Majesty) understands the truth simply because he remains silent?' Therefore, he stepped forward and said to the Emperor: 'Your Majesty, you rule over a vast territory and hold the supreme position. According to custom, you respect the three teachings (Confucianism, Taoism, and Buddhism). Your Majesty said that the true Buddha has no form, which is indeed a wise decree. However, sentient beings rely on their senses to perceive the world and need to use Buddha images to express the truth. If we abolish Buddha images now, we will not be able to inspire reverence.' The Emperor said: 'The true Buddha in emptiness knows himself, why should we rely on scriptures and Buddha images?' Huiyuan said: 'Before Emperor Hanming, the Buddhist scriptures and Buddha images had not yet been introduced to China. Why didn't the sentient beings at that time know that emptiness is the Buddha?' The Emperor did not answer at that time. Huiyuan said: 'If one can understand the Dharma without relying on scriptural teachings, then before the Three Sovereigns (Suiren, Fuxi, Shennong) when there were no written words, people should have known the five constant virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness). Why did the people at that time only know their mothers and not their fathers, like beasts?' The Emperor was again speechless. Huiyuan said: 'If we abolish Buddha images because they have no emotions and things have no blessings, then are the seven ancestral temples (temples for worshiping seven generations of ancestors) of the country sentient beings? Why do we falsely venerate them?' The Emperor did not answer again, and then said: 'The Buddhist scriptures are foreign laws, our country does not need them. The seven ancestral temples of the country were established by previous generations, and I do not think they are correct either, and I plan to abolish them together.' Huiyuan said: 'If we say that foreign scriptures are not suitable for use in our country, then the words of Confucius came from the State of Lu, and the States of Qin and Jin should also abolish them and not implement them. Also, if you think that the seven ancestral temples are wrong and want to abolish them, then that is disrespecting the ancestors. If the ancestors are not respected, then the order of Zhaomu (the order of ancestral tablets in the ancestral temple) will be lost. If the order of Zhaomu is lost, then the Five Classics (the Book of Poetry, the Book of Documents, the Book of Rites, the Book of Changes, and the Spring and Autumn Annals) will be useless. If Confucianism is preserved before, how can its meaning be established? If this is the case, then the three teachings will be abolished together, what will be used to govern the country?' The Emperor said: 'Although the State of Lu and the States of Qin and Jin have different territories, they are all under the rule of the king, so they are different from the Buddhist scriptures.' The Emperor could not explain the question of the seven ancestral temples. Huiyuan said: 'If you think that the State of Qin and the State of Lu both follow the rule of the king, and the meaning of the scriptures can be circulated, then although China and India (Jambudvīpa) have different national boundaries, they are both within the four seas of Jambudvīpa (the world we live in), and they are all under the rule of the Cakravartin (the ideal monarch who rules the world). Why not follow the Buddhist scriptures and abolish them alone?' The Emperor did not answer again. Huiyuan said: 'Let the monks return to secular life and go home to promote filial piety, the Confucian classics also say so.'
。立身行道以顯父母。即是孝行。何必還家。帝曰。父母恩重交資色養。棄親向疏未成至孝。遠曰。若如是者陛下左右皆有二親。何不放之乃使長假五年不見父母。帝曰。朕亦依番上下得歸侍奉。遠曰。佛亦聽僧。冬夏隨緣修道。春秋歸家侍養。故目連乞食餉母。如來檐棺臨葬。此理大通未可獨廢。帝又無答。遠抗聲曰。陛下今恃王力自在廢滅佛法。是邪見人。阿鼻地獄下揀貴賤。陛下何得不怖。帝悖然作色大怒。直視於遠曰。但令百姓得樂。朕亦不辭地獄諸苦。遠曰。陛下以邪法化人現種苦業。當共陛下同趣阿鼻。何處有樂可得。帝屈無對。所圖意盛更無所答。但云。僧等且還。有司錄取論僧姓字。帝已行虐。師知時不濟。隱居楚澤青蓮山養道。造涅槃等疏。有擲筆凌空之驗。武既怒佛道二宗俱被廢滅。東川寺觀凡四萬余區。並賜王公。僧道三百萬人悉充軍民。財產並收入官。帝以為得志焉。傷哉。
(十四) 法師靜藹者。聞詔下慨然曰。食周之粟而忘其事。謂之忠乎。即詣闕奉表求見。武帝許之。及引對極陳毀教禍福報應之事。指證明白。帝為改容。顧業已成。既行之詔不可返。因謝遣之。藹退而泣曰。大教厄塞。吾何忍見之。遂遁入終南山。帝尋欲官之遣衛士求藹。藹聞徙入太一曰。衛士不獲而返。藹
【現代漢語翻譯】 現代漢語譯本：『通過樹立品德，遵循正道來顯揚父母，這就是孝行，何必一定要回到家鄉呢？』皇帝說：『父母的恩情深重，需要用財物和美色來供養。拋棄親人而親近疏遠的人，不能算是最極致的孝道。』法遠說：『如果像您說的那樣，那麼陛下您身邊的侍從都有父母雙親，為什麼不放他們回家，反而讓他們長期請假五年都不能見到父母呢？』皇帝說：『我也按照輪值制度，可以回家侍奉父母。』法遠說：『佛也允許僧侶在冬夏兩季隨緣修行，春秋兩季回家侍奉父母。所以目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）乞食供養母親，如來（Tathagata，佛陀的稱號之一）親自抬棺送葬。這個道理是普遍適用的，不應該單獨廢除。』皇帝又無話可說。法遠提高聲音說：『陛下現在仗著王權，隨意廢滅佛法，這是邪見之人。阿鼻地獄（Avici Hell，佛教中最底層的地獄）不分貴賤，陛下怎麼能不害怕呢？』皇帝勃然變色，大怒，直視法遠說：『只要百姓能夠快樂，我也不推辭地獄的各種苦難。』法遠說：『陛下用邪法教化百姓，現在種下苦難的因，將來要和陛下一起墮入阿鼻地獄，哪裡會有快樂可得呢？』皇帝理屈詞窮，無言以對，只是說：『僧侶們暫且回去，有關部門登記僧侶的姓名。』皇帝已經開始施行暴政，法師知道時機不利，就隱居在楚地的青蓮山修養，著述《涅槃經》等疏，有擲筆凌空的靈驗。武帝（指北周武帝）既然惱怒，佛道兩教都被廢滅。東川的寺廟道觀共有四萬多所，全部賜給王公大臣。僧人和道士三百萬人全部充當軍人和百姓，財產全部沒收歸官。皇帝認為自己得償所願，可悲啊。 法師靜藹（Jingai，人名）聽到詔令下達，慨嘆說：『吃著周朝的糧食卻忘記為周朝做事，能算是忠誠嗎？』於是前往皇宮，上表請求覲見。武帝（指北周武帝）允許了他。等到引見時，靜藹極力陳述了毀壞佛教的禍患和善惡報應的事情，指證得非常明白。皇帝因此改變了臉色。但事情已經造成，已經頒佈的詔令不能更改，於是謝絕並遣送了他。靜藹退下後哭泣說：『佛教的大劫難來臨，我怎麼忍心看到呢？』於是逃遁到終南山。皇帝不久想授官給他，派遣衛士去尋找靜藹。靜藹聽說后遷入太一山，衛士沒有找到他而返回。』
【English Translation】 English version: 'To glorify parents by establishing oneself in virtue and following the righteous path is filial piety. Why is it necessary to return home?' The Emperor said, 'The kindness of parents is profound, requiring material wealth and beauty for their support. Abandoning relatives to be close to strangers cannot be considered the ultimate filial piety.' Fayuan (Dharma Master Yuan) said, 'If it is as you say, then all the attendants around Your Majesty have parents. Why not release them to return home, instead of granting them a long leave of five years without seeing their parents?' The Emperor said, 'I also follow a rotation system and can return home to serve my parents.' Fayuan said, 'The Buddha also allows monks to cultivate the Way according to circumstances in winter and summer, and return home to serve their parents in spring and autumn. Therefore, Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) begged for food to support his mother, and the Tathagata (Tathagata, one of the titles of the Buddha) personally carried the coffin for burial. This principle is universally applicable and should not be abolished solely.' The Emperor was again speechless. Fayuan raised his voice and said, 'Your Majesty now relies on royal power to arbitrarily abolish the Buddha Dharma. This is the view of a heretic. Avici Hell (Avici Hell, the lowest level of hell in Buddhism) does not discriminate between the noble and the lowly. How can Your Majesty not be afraid?' The Emperor turned pale with anger, glared at Fayuan, and said, 'As long as the people can be happy, I will not refuse the various sufferings of hell.' Fayuan said, 'Your Majesty uses heretical teachings to transform the people, now sowing the seeds of suffering. In the future, you will descend into Avici Hell together with Your Majesty. Where can happiness be found?' The Emperor was at a loss for words and had nothing to say, only saying, 'The monks should return for now, and the relevant departments will register the names of the monks.' The Emperor had already begun to implement tyranny. The Dharma Master knew that the time was not favorable, so he lived in seclusion in Qinglian Mountain in Chu, cultivating the Way, and wrote commentaries on the Nirvana Sutra, etc., with the miraculous sign of throwing his pen into the air. Since Emperor Wu (referring to Emperor Wu of the Northern Zhou Dynasty) was angry, both Buddhism and Taoism were abolished. There were more than 40,000 temples and monasteries in Dongchuan, all of which were bestowed upon princes and ministers. Three million monks and Taoists were all conscripted into the army and the people, and their property was confiscated by the government. The Emperor thought he had achieved his wish, alas. Dharma Master Jingai (Jingai, a personal name), upon hearing the decree, sighed and said, 'Eating the grain of the Zhou Dynasty and forgetting to work for the Zhou Dynasty, can this be considered loyalty?' Therefore, he went to the palace and submitted a memorial requesting an audience. Emperor Wu (referring to Emperor Wu of the Northern Zhou Dynasty) granted him permission. When he was summoned, Jingai vehemently stated the disasters of destroying Buddhism and the matters of karmic retribution, pointing out the evidence very clearly. The Emperor therefore changed his expression. But the matter had already been done, and the decree that had been issued could not be changed, so he declined and sent him away. Jingai retreated and wept, saying, 'The great calamity of Buddhism has arrived, how can I bear to see it?' Therefore, he fled into Zhongnan Mountain. The Emperor soon wanted to grant him an official position and sent guards to find Jingai. Jingai, upon hearing this, moved into Taiyi Mountain, and the guards returned without finding him.'
以法滅號泣七日夜聲不絕。撰三寶錄二十卷。假設主賓抑揚飛伏。廣羅文義弘贊大乘。並錄見聞事實藏諸巖洞。庶後代之再興耳。尋告弟子曰。吾生無補於世。將事捨身。眾號泣不許。因令侍者出山。藹瀝血書偈一篇。遂坐磐石留一內衣自條其肉佈於石上。引腸胃掛于松枝。五臟皆外見。余筋肉手足頭面咼拆都盡。以刀割心捧之而卒。侍者歸山。猶見捧心而坐。余骸並無遺血。但見白乳傍流凝于石次。聞者靡不流涕。時年四十有五云。
(丁酉) 周武承光三年。既克齊改元宣政。帝癘疾稍作。五月一日歸長安延壽殿。癘甚。二十四日遷雲陽宮。六月一日。殂子赟立於同州○唐吏部尚書唐臨冥報記云。自言外祖為隋僕射封齊公。親見文帝。問死還活者。初死見周武帝云。為我上聞大隋天子。昔日與我共食倉庫。玉帛亦我儲之。我今為滅佛法受大極苦愿帝為我助作功德也。帝以庫藏不敢私費。乃化天下人各一錢。為追福懺罪也。
(戊戌) 周宣帝赟(字干伯。武長子。即位未及年禪位太子。自稱天元皇帝。驕佚淫湎。改元大成。又改大象。年三十二崩葬定陵。在位一年)。
(十五) 釋任道琳者。以學業淹博得近周武。議論二十餘日。酬酢七十番。周武窮極精思不能屈。嘗許以復教。會其崩不果
【現代漢語翻譯】 現代漢語譯本：因此，他以法滅為號，哭泣了七天七夜，聲音不絕。他撰寫了《三寶錄》二十卷，假設主賓，抑揚頓挫，廣泛收集文義，弘揚讚歎大乘佛法，並記錄所見所聞的事實，藏在巖洞之中，希望後代能夠再次興盛佛法。不久，他告訴弟子們說：『我活著對世間沒有什麼補益，將要捨身。』眾人號泣，不答應。於是他命令侍者下山，寫了一篇哀瀝的偈文，便坐在磐石上，留下一件內衣，自己用刀割開身上的肉，鋪在石頭上，拉出腸胃，掛在松樹枝上，五臟都露在外面。其餘的筋肉、手足、頭面都被割裂殆盡。他用刀割開自己的心，捧著它而死。侍者回到山上，仍然看見他捧著心而坐，其餘的骸骨並沒有留下血跡，只見白色的乳汁從旁邊流出，凝結在石頭旁邊。聽到這件事的人沒有不流淚的。當時他四十五歲。
(丁酉) 周武帝承光三年，已經攻克齊國，改年號為宣政。皇帝得了麻風病，病情稍有發作。五月初一回到長安延壽殿，麻風病更加嚴重。二十四日遷往雲陽宮。六月初一，去世，兒子赟即位，在同州。唐朝吏部尚書唐臨在《冥報記》中說，自己說外祖父是隋朝的僕射，被封為齊公，親眼看見隋文帝，問死而復活的人。那人最初死後見到周武帝說：『請為我上奏大隋天子，昔日與我共同食用倉庫的糧食，玉帛也是我儲存的。我如今因為滅佛法而遭受極大的痛苦，希望皇帝為我助作功德。』隋文帝因為庫藏不敢私自花費，於是化導天下人每人捐一文錢，為他追福懺罪。
(戊戌) 周宣帝赟（字干伯，周武帝長子，即位不到一年就禪位給太子，自稱天元皇帝，驕橫放縱，沉湎於酒色。改年號為大成，又改為大象。三十二歲去世，葬在定陵，在位一年）。
(十五) 釋任道琳，因為學業淵博而得以接近周武帝，議論了二十多天，應對了七十番，周武帝用盡心思也不能使他屈服。曾經答應他恢復佛教，恰逢周武帝駕崩，沒有實現。
【English Translation】 English version: Therefore, he took 'extinction of the Dharma' as his name, weeping for seven days and nights without ceasing. He compiled the 'Record of the Three Jewels' in twenty volumes, hypothesizing host and guest, with modulated tones, widely collecting literary meanings, promoting and praising Mahayana Buddhism, and recording the facts of what he saw and heard, hiding them in caves, hoping that later generations could revive Buddhism again. Soon, he told his disciples, 'My life is of no benefit to the world, I am going to give up my body.' The crowd wept and refused. So he ordered the attendant to go down the mountain, wrote a mournful verse, and sat on a boulder, leaving a piece of underwear, he cut the flesh on his body with a knife and spread it on the stone, pulled out his intestines and hung them on the pine branches, his five internal organs were exposed. The rest of his muscles, limbs, head, and face were all cut to pieces. He cut open his heart with a knife, held it, and died. The attendant returned to the mountain and still saw him sitting holding his heart, the rest of his bones did not leave any blood, only white milk flowed from the side and solidified next to the stone. Those who heard about this could not help but shed tears. At that time, he was forty-five years old.
(DingYou) In the third year of Emperor Wu of Zhou, Chengguang, after conquering Qi, the reign title was changed to Xuanzheng. The emperor contracted leprosy, and the condition worsened slightly. On the first day of the fifth month, he returned to Yanshou Palace in Chang'an, and the leprosy became more severe. On the twenty-fourth day, he moved to Yunyang Palace. On the first day of the sixth month, he died, and his son Yun ascended the throne in Tongzhou. Tang Lin, the Minister of the Ministry of Personnel of the Tang Dynasty, said in 'Records of Retribution in the Underworld' that his maternal grandfather was the servant of the Ministry of Works of the Sui Dynasty and was granted the title of Duke of Qi. He personally saw Emperor Wen of Sui and asked a person who had died and come back to life. That person initially saw Emperor Wu of Zhou after his death and said, 'Please report to the Emperor of Great Sui for me, in the past, I shared the food in the warehouse with you, and I also stored the jade and silk. Now I am suffering great pain because of destroying the Buddha-dharma, I hope the emperor will help me make merits.' Emperor Wen of Sui did not dare to spend the treasury privately, so he guided the people of the world to donate one coin each to pursue blessings and repent for him.
(WuXu) Emperor Xuan of Zhou, Yun (Zi Ganbo, the eldest son of Emperor Wu of Zhou, abdicated the throne to the crown prince less than a year after ascending the throne, calling himself the Heavenly Yuan Emperor, arrogant and indulgent, indulging in wine and women. The reign title was changed to Dacheng, and then to Daxiang. He died at the age of thirty-two and was buried in Dingling, reigning for one year).
(Fifteen) The monk Ren Daolin was able to approach Emperor Wu of Zhou because of his extensive learning. They debated for more than twenty days and responded seventy times. Emperor Wu of Zhou exhausted his thoughts but could not subdue him. He once promised to restore Buddhism, but he died before he could fulfill it.
。至是道琳伸請尤力。帝從之。
(己亥) 周宣帝二月二十六日。詔曰。佛法弘大前古共崇。詎宜沉隱舍而不行。自今應王公下逮黎庶並宜修事。知朕意焉○四月二十六日。復詔曰。教義幽深神奇弘大。雖以廣開化儀通其修事。而崇奉之徒勿須剪髮以乖大道。宜視菩薩儀範權服冠纓。所司條為儀注。於是琳等妙選舊沙門懿行貞粹聲望卓異者百二十人。入陟岵寺。仍舊住持。
(庚子) 周靜帝衍更名闡(宣之長子大象即位。隋公楊堅修政。十二月封為隋國公。罷入市稅錢。復佛道二教。大定元年。孫位於隋。居於別宮。隋氏奉帝為介國公。服飾禮樂一如周制。上書不稱表答不稱詔。隋開皇元年五月帝年十九而崩葬之恭陵。在位一年○五月天元殂以天元皇后之父楊堅輔政。襲封隋國公也)。
(辛丑) 周改大定(正月改元二月禪于隋)。
右宇文周(五主共二十五年)。
(十六) 隋高祖文皇帝名堅(小字那羅延。本弘農華陰人也。其先漢太尉楊震之後八世孫[筑/心]仕燕。北平太守元壽仕魏。武川司馬惠[嘏-(巨-匚)+幾]太原太守烈平原太守定遠真隋國公忠生帝堅。相周封隋王。大定元年受周禪。八年廢梁。九年平陳。天下一統克儉為良主。都於龍首山。故長安也。仁
【現代漢語翻譯】 至此，道琳更加竭力請求，皇帝聽從了他的請求。
（己亥年）周宣帝二月二十六日，下詔說：『佛法弘大，前代都共同尊崇，豈能讓它沉寂隱沒，捨棄而不推行？從今以後，上至王公，下至百姓，都應該修習佛法，明白朕的心意。』四月二十六日，再次下詔說：『佛教的教義幽深，神奇而弘大，所以廣泛開設教化儀式，使人們能夠通達修習佛法之事。但是，崇奉佛教的人不必剃髮，以免違背大道。應該參照菩薩的儀容規範，暫時戴上帽子。』責成有關部門制定詳細的儀式規定。於是，道琳等人精選了一百二十名德行高尚、品行貞潔、聲望卓越的舊沙門（shāmén，佛教出家人），進入陟岵寺（zhì hù sì），仍然擔任住持。
（庚子年）周靜帝衍（Yǎn）改名闡（chǎn）（宣帝的長子宇文衍即位，大象（dà xiàng）年間。隋公楊堅（Yáng Jiān）執掌朝政，十二月被封為隋國公。廢除了入市稅錢，恢復了佛、道二教。大定（dà dìng）元年，將皇位禪讓給隋，居住在別宮。隋朝尊奉他為介國公，服飾禮樂一如周朝制度。上書不稱『表』，答覆不稱『詔』。隋開皇（kāi huáng）元年五月，靜帝去世，年僅十九歲，安葬于恭陵（gōng líng）。在位一年。五月，天元（tiān yuán）皇帝去世，由天元皇后的父親楊堅輔政，繼承了隋國公的爵位）。
（辛丑年）周朝改年號為大定（正月改年號，二月禪位於隋）。
以上是宇文周（Yǔwén Zhōu）的歷史（五位君主，共二十五年）。
（十六）隋高祖文皇帝，名堅（Jiān），小名那羅延（Nàluóyán），本是弘農華陰（Hóngnóng Huàyīn）人。他的先祖是漢朝太尉楊震（Yáng Zhèn）的後代，第八世孫[筑/心]（zhù/xīn）在燕國做官。北平太守元壽（Yuán Shòu）在魏國做官。武川司馬惠[嘏-(巨-匚)+幾]（Huì）是太原太守，烈（Liè）是平原太守，定遠（Dìngyuǎn）是真隋國公，忠（Zhōng）生了皇帝楊堅。楊堅輔佐周朝，被封為隋王。大定元年接受周朝的禪讓。開皇八年滅亡梁朝，開皇九年平定陳朝。天下統一，以節儉著稱，是位賢明的君主。都城建在龍首山（Lóngshǒu Shān），也就是長安（Cháng'ān）。仁
【English Translation】 Thereupon, Daolin (Dàolín) pleaded even more earnestly, and the Emperor granted his request.
((Jǐ hài year) The twenty-sixth day of the second month of the Zhou Xuan Emperor, an edict was issued, saying: 'The Buddha Dharma is vast and great, and the ancients all revered it together. How can it be allowed to sink into obscurity, abandoned and not promoted? From now on, from princes and dukes down to the common people, all should cultivate the Buddha Dharma, understanding Our intention.' On the twenty-sixth day of the fourth month, another edict was issued, saying: 'The teachings of Buddhism are profound, miraculous, and vast, so we widely open the rituals of edification, so that people can understand the matter of cultivating the Buddha Dharma. However, those who revere Buddhism need not shave their heads, lest they violate the Great Way. They should refer to the appearance and norms of Bodhisattvas, and temporarily wear hats.' The relevant departments were instructed to formulate detailed ritual regulations. Thereupon, Daolin and others carefully selected one hundred and twenty old Shamen (shāmén, Buddhist monks) with noble virtues, chaste conduct, and outstanding reputation, and entered Zhì hù Temple (Zhì hù sì), still serving as abbots.
((Gēngzǐ year) Emperor Jing of Zhou, Yǎn (Yǎn), changed his name to Chǎn (chǎn) (The eldest son of Emperor Xuan, Yuwen Yǎn, ascended the throne, during the Dà xiàng era. Duke Yang Jian (Yáng Jiān) of Sui held the reins of government, and in December he was enfeoffed as Duke of Sui. The market tax was abolished, and the two religions of Buddhism and Taoism were restored. In the first year of Dà dìng, he abdicated the throne to Sui and resided in a separate palace. The Sui Dynasty honored him as Duke of Jiè, and his clothing, music, and rituals were the same as those of the Zhou Dynasty. Submissions were not called 'memorials', and replies were not called 'edicts'. In May of the first year of Kāi huáng of the Sui Dynasty, Emperor Jing passed away at the age of nineteen and was buried in Gōng Mausoleum (Gōng líng). He reigned for one year. In May, Emperor Tiānyuán passed away, and Yang Jian, the father of the Empress Tiānyuán, assisted in the government, inheriting the title of Duke of Sui).
((Xīnchǒu year) The Zhou Dynasty changed the era name to Dà dìng (The era name was changed in the first month, and the throne was abdicated to Sui in the second month).
The above is the history of Yuwen Zhou (Yǔwén Zhōu) (five rulers, a total of twenty-five years).
(Sixteen) Emperor Wen of the Sui Dynasty, named Jiān (Jiān), with the childhood name Nàluóyán (Nàluóyán), was originally from Hóngnóng Huàyīn (Hóngnóng Huàyīn). His ancestor was a descendant of Yang Zhen (Yáng Zhèn), the Grand Commandant of the Han Dynasty. The eighth-generation descendant [筑/心] (zhù/xīn) served as an official in the Yan state. Yuan Shou (Yuán Shòu), the governor of Beiping, served as an official in the Wei state. Wu Chuan Sima Hui [嘏-(巨-匚)+幾] (Huì) was the governor of Taiyuan, Lie (Liè) was the governor of Pingyuan, and Dingyuan (Dìngyuǎn) was the True Duke of Sui. Zhong (Zhōng) gave birth to Emperor Yang Jian. Yang Jian assisted the Zhou Dynasty and was enfeoffed as the King of Sui. In the first year of Dà dìng, he received the abdication of the Zhou Dynasty. In the eighth year of Kāi huáng, he destroyed the Liang Dynasty, and in the ninth year of Kāi huáng, he pacified the Chen Dynasty. The world was unified, and he was known for his frugality and was a wise ruler. The capital was built on Longshou Mountain (Lóngshǒu Shān), which is Cháng'ān (Cháng'ān). Ren
壽四年太子廣弒之。壽六十四。葬之太陵。在位二十三年)。
改年開皇。
(壬寅) 上殂太子立○設無礙會捨身。
(癸卯) 後主叔寶改元至德(字元秀。小字黃奴。宣之長子。即位荒淫酒色。禍亂非常。后與張麗華孔貴嬪逃入宮井。隋文廢為長城公。至仁壽四年癸亥十一月壬子。終於洛陽。壽五十二歲。在位六年)。
(甲辰) 隋初行甲子歷。
(丙午) 後梁琮(字溫文。巋太子。寬仁大度。博學善射。即位改元廣運。后其叔安平王嵓擁江陵。仕庶奔陳。琮時朝隋。隋乃廢琮為莒國公。在位二年而梁絕矣)。
(丁未) 改禎明。
(己酉) 右陳五主三十三年(而隋並之)後梁三主三十四年(而隋並之)。
(庚戌) 隋文帝開皇十年。
(十七) 序曰。天命有隋膺斯五運。帝君榮祐宅此九州。所以誕育之初神光洞發。君臨已后靈瑞競臻。故使天兆龜文水浮五色。地開泉醴山響萬年。云慶露甘珠明石變。聾聞瞽視啞語躄行。禽獸見非常之祥。草木呈難紀之瑞。是知昔聞七寶匪局金輪。今則神異四時遍知玉燭。往以赤若之歲黃屋馭宸。土製水行。興廢毀之佛日。火乘木運。啟嘉號于開皇。高祖以周靖帝大定二年。黃龍降於舊第。卿雲見於城闉
【現代漢語翻譯】 現代漢語譯本 （壬寅年）隋文帝去世，太子楊廣繼位。設立無遮大會，捨身佈施。 （癸卯年）南陳後主陳叔寶改年號為至德（字元秀，小字黃奴，陳宣帝的長子。即位后荒淫無度，沉迷酒色，導致國家禍亂不止。後來與張麗華、孔貴嬪逃入宮井。隋文帝廢黜他為長城公。在仁壽四年癸亥十一月壬子日，在洛陽去世，享年五十二歲，在位六年）。 （甲辰年）隋朝初期推行甲子歷。 （丙午年）後梁皇帝蕭琮（字溫文，蕭巋的太子，寬厚仁慈，博學善射。即位后改年號為廣運。後來他的叔叔安平王蕭嵓佔據江陵，官員百姓紛紛投奔陳朝。蕭琮當時在隋朝朝見，隋朝於是廢黜蕭琮為莒國公。在位兩年，後梁滅亡）。 （丁未年）南陳改年號為禎明。 （己酉年）南陳歷經五位皇帝，共三十三年（被隋朝吞併），後梁歷經三位皇帝，共三十四年（被隋朝吞併）。 （庚戌年）隋文帝開皇十年。 （開皇十七年）序言說：天命歸於隋朝，承受這五德的執行。皇帝的恩澤庇佑著這九州大地。所以在皇帝誕生的初期，神光照耀，君臨天下之後，各種靈異祥瑞紛紛出現。因此上天預示著龜甲上的文字，水中浮現出五彩的光芒。大地涌出甘泉，山中迴響著萬年的聲音。祥雲飄動，甘露降臨，珍珠顯現，石頭變化。聾子聽見了聲音，瞎子看見了東西，啞巴說了話，瘸子走了路。禽獸呈現出不同尋常的祥瑞，草木呈現出難以記載的瑞兆。由此可知，過去聽說過的七寶並非只有金輪，如今的神奇景象四季遍佈，玉燭調和陰陽。過去在赤若之年，皇帝乘坐著黃屋車駕，以土德克制水德的執行。興盛和衰敗都毀於佛法的衰落。火德乘著木運，在開皇年間開啟了美好的稱號。高祖在周朝靖帝大定二年，黃龍降臨在舊宅，卿雲出現在城門內外。
【English Translation】 English version In the fourth year of the Renshou era, Crown Prince Guang murdered him. He lived to be sixty-four years old and was buried in the Tailing Mausoleum. He reigned for twenty-three years. The era name was changed to Kaihuang. (Renyin Year) The Emperor passed away, and the Crown Prince ascended the throne. He established an Unfettered Assembly and gave up his body in charity. (Guimao Year) The Later Chen ruler, Shubo (字 Yuanxiu, 小字 Huangnu, the eldest son of Emperor Xuan. After ascending the throne, he was licentious and indulged in wine and women, leading to great turmoil. Later, he fled into a palace well with Zhang Lihua and Consort Kong. Emperor Wen of Sui deposed him as the Duke of Changcheng. He died in Luoyang in the eleventh month of the Guihai year of the Renshou era, on the Renzi day, at the age of fifty-two, after reigning for six years.) changed the era name to Zhide. (Jiachen Year) In the early Sui Dynasty, the Jiazi calendar was implemented. (Bingwu Year) Xiao Cong of Later Liang (字 Wenwen, the Crown Prince of Xiao Kui, was kind and generous, learned, and skilled in archery. After ascending the throne, he changed the era name to Guangyun. Later, his uncle, the Prince of Anping, Xiao Yan, occupied Jiangling, and officials and commoners fled to Chen. Xiao Cong was then in the Sui court, so the Sui deposed Xiao Cong as the Duke of Ju. Liang was extinguished after he reigned for two years). (Dingwei Year) The era name was changed to Zhenming. (Jiyou Year) The five rulers of Later Chen lasted for thirty-three years (before being annexed by Sui), and the three rulers of Later Liang lasted for thirty-four years (before being annexed by Sui). (Gengxu Year) The tenth year of the Kaihuang era of Emperor Wen of Sui. (Seventeenth Year of Kaihuang) Preface: The Mandate of Heaven rests with the Sui Dynasty, which receives the operation of the Five Virtues. The Emperor's grace protects this land of the Nine Provinces. Therefore, from the beginning of his birth, divine light shone forth, and after he ascended the throne, various auspicious omens appeared. Thus, Heaven foretold with inscriptions on tortoise shells, and five-colored light floated on the water. The earth opened up sweet springs, and the mountains echoed with sounds of ten thousand years. Auspicious clouds moved, sweet dew descended, pearls appeared, and stones transformed. The deaf heard sounds, the blind saw things, the mute spoke, and the lame walked. Birds and beasts showed extraordinary omens, and plants presented rare and unrecordable auspicious signs. From this, we know that the seven treasures of the past were not limited to the Golden Wheel, and the miraculous phenomena of today pervade the four seasons, with the Jade Candle harmonizing Yin and Yang. In the past, in the year of Chichi, the Emperor rode in a yellow-roofed carriage, using the virtue of Earth to restrain the operation of the virtue of Water. Prosperity and decline were destroyed by the decline of Buddhism. The virtue of Fire rides on the movement of Wood, inaugurating the auspicious title in the Kaihuang era. In the second year of the Dading era of Emperor Jing of Zhou, the Yellow Dragon descended upon the old residence, and auspicious clouds appeared inside and outside the city gates.
。二月十三日。周以帝祚歸禪在隋。景命既臨服黃簪皂。廢(週六)官依漢三省。佛日還曜法水潛通。其冬有周沙門赍西域梵經二百餘部膺期而至。下敕所司訪人翻譯。開皇二年仲春之月便就宣傳。季夏詔。以龍首之山川原秀麗卉木滋阜宜建都邑。凡城殿門縣園寺。皆以大興為額。三寶慈化自此而興。萬國仁風緣茲遠大。伽藍郁峙法宇交臨。開士肩聯信心踵接。及仁壽啟號寶塔是興。百有餘州皆陳瑞應。於斯時也。四海靜浪九州無塵。大度僧尼將三十萬。崇緝寺宇向有五千。翻譯道俗二十四人。所出經論垂五百卷。及煬帝嗣箓卜宅東都。仍于洛濱上林園置翻經館。四事供養無乏於時。今敘一朝兩代三十七年祖師顧儒高僧法匠十有五人。顯大隋我教之隆盛焉。
(十八 辛亥) 法師曇延。姿度環異身長九尺六寸。垂手過膝目光外射。才望與惠遠相捋。述諸經義疏。議者謂標舉綱目遠不逮延。文句愜當延不逮遠。齊太祖從之問道給月俸。會周使周弘正來聘。大臣舉延接伴。弘正恃才氣出人上。見延悠然意消。及還求延畫像並所著疏論而歸。帝益重之。進位昭玄上統。周武廢教。延遁入太行山。及隋受禪。即日削髮。以沙門謁見。文帝大悅下書復教。久之歲旱。有旨命延率眾祈雨。雨不降。帝問故。對曰。事由一二
【現代漢語翻譯】 現代漢語譯本：二月十三日，北周將帝位禪讓給隋朝。隋文帝登基，官員們穿上了黃色和黑色的官服。廢除了北周的六官制度，採用了漢朝的三省制度。佛教再次興盛，佛法暗中流傳。那年冬天，有北周的沙門（出家人）帶著兩百多部西域梵經前來，響應時代的需要。隋文帝下令有關部門尋找人來翻譯這些經典。開皇二年（公元582年）仲春二月就開始翻譯，季夏時節，隋文帝下詔說，龍首山（今西安附近）一帶山川秀麗，草木茂盛，適合建立都城。所有的城池、宮殿、衙門、園林、寺廟，都以『大興』為名。佛教的慈悲教化從此興盛，仁義之風也因此傳向遠方。寺廟林立，佛寺交相輝映，僧侶們肩並肩，信徒們絡繹不絕。等到仁壽年間，寶塔開始興建，一百多個州都出現了祥瑞的景象。在這個時期，天下太平，四海平靜，九州沒有戰亂。僧尼將近三十萬，修建的寺廟有五千多座，翻譯經典的僧人和俗人有二十四人，翻譯出的經書和論著將近五百卷。等到隋煬帝繼位，在東都（洛陽）選址建都，還在洛陽上林苑設定了翻經館，提供充足的四事供養。現在敘述隋朝兩代共三十七年間，作為祖師的顧儒（精通儒學的出家人）、高僧和法匠共有十五人，彰顯大隋朝佛教的隆盛。 法師曇延，容貌不凡，身高九尺六寸（約合現代2.3米），雙手下垂超過膝蓋，目光銳利。他的才學和聲望與慧遠（東晉高僧）相當。他撰寫了許多經書的義疏。評論者認為，在標舉綱目方面，慧遠遠遠不如曇延；在文句的妥帖方面，曇延不如慧遠。齊太祖（北齊皇帝）向他問道，並按月供給俸祿。恰逢北周使臣周弘正前來聘問，大臣們推舉曇延接待。周弘正自恃才氣過人，見到曇延後，傲氣頓消。等到回國后，他請求得到曇延的畫像以及所著的疏論帶回去。皇帝更加器重曇延，晉陞他為昭玄上統（管理全國僧侶的官職）。周武帝滅佛時，曇延隱居到太行山。等到隋朝建立，他立即剃髮，以沙門的身份謁見隋文帝。文帝非常高興，下詔恢復佛教。過了很久，發生旱災。文帝下旨讓曇延率領僧眾祈雨，但雨沒有降下來。文帝問他原因，曇延回答說，『事情出在一二……』
【English Translation】 English version: On the thirteenth day of the second month, the Zhou dynasty abdicated the imperial throne to the Sui dynasty. With the advent of the auspicious mandate, officials donned yellow and black attire. The six offices of the Zhou dynasty were abolished, and the three departments system of the Han dynasty was adopted. The sun of Buddhism shone again, and the Dharma flowed secretly. That winter, a Shramana (Buddhist monk) from the Western Regions arrived with over two hundred sections of Sanskrit scriptures, responding to the needs of the time. An imperial edict was issued to the relevant departments to find people to translate these scriptures. In the second month of the second year of Kaihuang (582 AD), the translation began, and in the summer, Emperor Wen of Sui issued an edict stating that the mountains and rivers of Longshou Mountain (near present-day Xi'an) were beautiful, and the vegetation was lush, making it suitable for establishing a capital. All cities, palaces, government offices, gardens, and temples were named 'Daxing'. The compassionate teachings of Buddhism flourished from this point onward, and the benevolent influence spread far and wide. Monasteries stood tall, and Buddhist temples were intertwined. Monks stood shoulder to shoulder, and believers followed one after another. When the Renshou era began, pagodas were built, and auspicious signs appeared in more than a hundred prefectures. During this time, the world was peaceful, the four seas were calm, and there was no war in the nine provinces. There were nearly 300,000 monks and nuns, and more than 5,000 temples were built. Twenty-four monks and laypeople translated the scriptures, producing nearly 500 volumes of scriptures and treatises. When Emperor Yang of Sui succeeded to the throne, he chose a site for the capital in the Eastern Capital (Luoyang), and also established a translation center in the Shanglin Garden in Luoyang, providing ample four kinds of offerings. Now, we narrate the prosperity of Buddhism during the thirty-seven years of the two Sui dynasties, with fifteen Gu Ru (Buddhist monks proficient in Confucianism), eminent monks, and Dharma masters as patriarchs, highlighting the prosperity of our Buddhist teachings in the great Sui dynasty. The Dharma Master Tan Yan, had an extraordinary appearance, standing nine chi six cun tall (approximately 2.3 meters in modern measurement), with hands that hung past his knees and piercing eyes. His talent and reputation were comparable to those of Huiyuan (an eminent monk of the Eastern Jin dynasty). He wrote commentaries on various scriptures. Commentators believed that in terms of highlighting the main points, Huiyuan was far inferior to Tan Yan; in terms of the appropriateness of the wording, Tan Yan was inferior to Huiyuan. Emperor Taizu of Qi (Emperor of the Northern Qi dynasty) asked him about the Dharma and provided him with a monthly stipend. It happened that Zhou Hongzheng, an envoy from the Northern Zhou dynasty, came to visit, and the ministers recommended Tan Yan to receive him. Zhou Hongzheng, relying on his superior talent, was humbled upon seeing Tan Yan. After returning to his country, he requested a portrait of Tan Yan and his written commentaries to take back with him. The emperor valued Tan Yan even more, promoting him to Zhaoxuan Shangtong (an official position managing monks nationwide). When Emperor Wu of Zhou suppressed Buddhism, Tan Yan went into seclusion in the Taihang Mountains. When the Sui dynasty was established, he immediately shaved his head and visited Emperor Wen of Sui as a Shramana (Buddhist monk). Emperor Wen was very pleased and issued an edict to restore Buddhism. After a long time, a drought occurred. Emperor Wen ordered Tan Yan to lead the monks in praying for rain, but the rain did not fall. Emperor Wen asked him the reason, and Tan Yan replied, 'The matter lies in one or two...'
。帝遣京尹蘇成問一二之意。延曰。陛下躬萬機之政。群臣致股肱之力。雖通治體然俱愆玄化。欲雨不雨。事由一二也。帝識其意。敕有司擇日于正殿設儀。命延授以八戒。群臣以次受訖。方炎威如焚而大雨沛然傾注。帝悅。自是延每入朝。必親手奉御饌供之。臨終以表辭帝托以外護。帝哭之哀甚。葬日百僚縞素送之。內史薛道衡文祭。略曰。往逢道喪玄綱落紐。棲心幽巖確乎不拔。高位厚祿不能回其慮。嚴威峻法不足懼其心。經行宴坐夷險莫二。戒德威儀始終如一。聖皇啟運像法再興。卓爾緇衣郁為稱首。屈宸極之重。申師資之義。三寶由之弘護。二諦藉以宣揚。信足以追蹤澄什超邁安遠矣。
(十九 壬子) 釋尼智仙者。河東蒲坂劉氏女也。少出家有戒行。長通禪觀。時言吉兇成敗。事莫不奇驗。居般若寺。會文帝生於寺。方季夏盛暑。乳母遽扇之。帝寒甚。幾絕不能啼。左右大驚。尼就視之曰。兒天佛所祐。宜勿憂也。即舉之呼曰。那羅延。因以為小字抱詣太祖。語曰。兒來處絕倫。俗家穢雜不宜留。請為養之。太祖遂割宅為小門通寺以鬼委仙視育。后皇妣來抱。忽見兒為龍驚墮于地。仙失聲曰。奚為觸損我兒。令晚得天下。及帝稍長。仙密告之曰。汝后大貴。當自東方來。佛法時滅賴汝而興。及周武
【現代漢語翻譯】 現代漢語譯本：皇帝派遣京兆尹蘇成詢問其中一二的含義。延法師說：『陛下您親自處理各種政務，群臣竭盡股肱之力，雖然政事處理得井井有條，但都違背了玄妙的教化。想要下雨卻下不下來，事情的緣由就在於這一二啊。』皇帝明白了其中的意思，敕令有關部門選擇吉日，在正殿設定儀式，命令延法師傳授八戒。群臣依次受戒完畢，正當炎熱的威力如同焚燒一般時，大雨傾盆而下。皇帝非常高興。從此以後，延法師每次入朝，皇帝必定親手奉上御膳供養他。延法師臨終時，上表向皇帝辭別，將自身託付給皇帝以外力護持。皇帝哭得非常悲傷。安葬那天，百官都穿著喪服送葬。內史薛道衡撰寫祭文，大致內容是：『正當道義衰敗，玄妙的綱紀脫落的時候，法師棲身於幽靜的山巖，堅定不移。高官厚祿不能改變他的想法，嚴厲的刑法不足以恐嚇他的內心。無論是行走還是安坐，平坦還是險峻，他的心境都是一樣的。戒律的德行和威儀，始終如一。聖明的皇帝開啟新的時代，佛法再次興盛。法師卓然而立，成為僧侶中的傑出代表。皇帝降低自己的身份，表達師生的情誼。三寶因此得以弘揚護持，二諦憑藉法師得以宣揚。法師確實可以追隨鳩摩羅什（Kumarajiva），超越道安（Dao An）和慧遠（Hui Yuan）了。』 （十九 壬子）釋尼智仙（Zhixian）：是河東蒲坂人劉氏的女兒。她從小出家，遵守戒律，長大后精通禪觀。當時她所說的吉兇成敗，沒有不應驗的。她住在般若寺。恰逢文帝出生在寺里。正當季夏盛暑，乳母急忙為文帝扇風。文帝卻感到非常寒冷，幾乎要斷氣，不能啼哭。左右的人非常驚慌。智仙尼姑前去察看，說：『這個孩子是天上的佛所保佑的，不必擔憂。』隨即舉起文帝，呼喊道：『那羅延（Narayana）！』因此用『那羅延』作為文帝的小名，抱著他去見太祖。智仙尼姑對太祖說：『這個孩子的來歷非同一般，俗家污穢雜亂，不適合留在這裡。請讓我來撫養他。』太祖於是割讓住宅，開一個小門與寺廟相通，把文帝像鬼神一樣託付給智仙尼姑照看撫養。後來皇妣來抱文帝，忽然看見文帝變成了一條龍，驚嚇得把他掉在地上。智仙尼姑失聲說道：『為什麼要觸碰損傷我的孩子，以至於他要晚些才能得到天下？』等到文帝稍微長大，智仙尼姑悄悄地告訴他說：『你以後會大富大貴，應當從東方來。佛法將要衰滅，依靠你才能興盛。』等到周武帝
【English Translation】 English version: The Emperor dispatched Su Cheng, the magistrate of the capital, to inquire about the meaning of 'one or two'. The Venerable Yan replied, 'Your Majesty personally attends to all affairs of state, and the ministers exert their utmost efforts. Although the administration is well-managed, it all deviates from the profound teachings. The desired rain does not fall, and the reason lies in this 'one or two'.' The Emperor understood the meaning and ordered the relevant departments to select an auspicious day to set up a ceremony in the main hall, commanding the Venerable Yan to bestow the Eight Precepts. After the ministers had successively received the precepts, just as the intense heat was like burning, a torrential downpour ensued. The Emperor was delighted. From then on, whenever the Venerable Yan entered the court, the Emperor would personally offer him imperial meals. At the time of his death, the Venerable Yan submitted a memorial to the Emperor, entrusting himself to the Emperor's protection. The Emperor wept bitterly. On the day of the funeral, all the officials wore mourning clothes to see him off. Xue Daoheng, the palace secretary, wrote a eulogy, which roughly stated: 'At a time when the Way was declining and the profound principles were falling apart, the Venerable Master dwelled in secluded mountain rocks, steadfast and unyielding. High positions and generous salaries could not change his mind, and severe laws were not enough to frighten his heart. Whether walking or sitting, whether on level ground or in danger, his state of mind remained the same. His virtuous conduct and demeanor of precepts were consistent from beginning to end. The wise Emperor initiated a new era, and the Buddhist Dharma flourished again. The Venerable Master stood out prominently, becoming an outstanding representative of the Sangha. The Emperor lowered his status to express the relationship between teacher and student. The Three Jewels were thereby promoted and protected, and the Two Truths were propagated through the Venerable Master. He is indeed able to follow Kumarajiva (Kumarajiva), surpassing Dao An (Dao An) and Hui Yuan (Hui Yuan).' (19th, Renzi) The Buddhist nun Zhixian (Zhixian): was the daughter of the Liu family from Puban, Hedong. She left home at a young age, observed the precepts, and became proficient in Chan meditation as she grew older. At that time, her predictions of good fortune, misfortune, success, and failure were invariably accurate. She lived in the Prajna Temple. It happened that Emperor Wen was born in the temple. During the height of summer, the wet nurse hurriedly fanned Emperor Wen. However, Emperor Wen felt very cold, almost suffocating, and could not cry. The people around were very alarmed. The nun Zhixian went to examine him and said, 'This child is blessed by the Buddhas in heaven, so there is no need to worry.' Immediately, she lifted Emperor Wen up and shouted, 'Narayana (Narayana)!' Therefore, 'Narayana' was used as Emperor Wen's nickname, and she carried him to see the Grand Ancestor. The nun Zhixian said to the Grand Ancestor, 'This child's origin is extraordinary, and the secular family is impure and unsuitable for him to stay here. Please allow me to raise him.' The Grand Ancestor then ceded part of his residence, opened a small door connecting it to the temple, and entrusted Emperor Wen to the nun Zhixian to care for and raise him like a deity. Later, the Empress Dowager came to hold Emperor Wen, and suddenly saw Emperor Wen turn into a dragon, startling her so much that she dropped him on the ground. The nun Zhixian exclaimed, 'Why did you touch and harm my child, causing him to obtain the empire later?' When Emperor Wen grew a little older, the nun Zhixian secretly told him, 'You will be very wealthy and noble in the future, and you should come from the East. The Buddhist Dharma is about to decline, and it will rely on you to flourish.' When Emperor Wu of Zhou
廢教仙隱其家。內著法衣戒行彌篤。至是帝果自山東來入為天子。大興釋氏。仙前此而卒。帝對群臣稱阿阇黎以為口實。又云。朕興由佛法。而好食麻豆。前身定從道人中來。少時在寺長育。至今樂聞鐘磬之聲。
(二十) 是年關輔旱。帝引民就食洛州。先是律師靈藏者。帝為布衣交。至是命藏陪駕。既而趣向藏者極盛。帝聞之手敕曰。弟子是俗人天子。律師是道人天子。有樂離俗者任師度之。藏由是度人前後數萬。間有譖之者。帝曰。律師化人為善。弟子禁人為惡。言雖有異意則無殊。
(二十一) 是年李士謙卒。士謙字約。少喪父。事母以孝聞。其族長伯玚每嘆曰。此子吾家顏子也。善天文術數。自以少孤未嘗飲酒食肉。如此積三十年。雅好舉止約以戒定。有謂其修陰德。士謙笑曰。夫陰德其猶耳鳴。唯己知之。人無得而知者。今吾所作仁者皆知。何陰德之有。最善玄言。客有疑佛報應之說。士謙喻之曰。積善餘慶積惡餘殃。豈非休咎之徴耶。佛曰。輪轉五道無復窮已。而賈誼亦云。千變萬化未始有極。至若鯀為黃熊。杜宇為鶗鴂。褒君為龍牛哀為虎。君子為鵠。小人為猿。彭生為豕。如意為犬。黃母為黿。宣武為鱉。鄧艾為牛。徐伯為魚。羊祜前身李氏子。此皆佛家變異形報之驗。客人曰。邢
【現代漢語翻譯】 現代漢語譯本： 廢教的仙人隱居在家中。他身穿法衣，戒律精嚴。這時，隋文帝果然從山東起兵，入京成為天子，大力弘揚佛教。仙人在此之前已經去世。隋文帝對群臣稱讚阿阇黎（Acharya，導師）的功德，作為事實依據。又說：『朕的興起是由於佛法。而且朕喜歡吃麻豆，前身一定是道人。小時候在寺廟裡長大，至今仍然喜歡聽鐘磬的聲音。』
（二十）這年關中地區發生旱災。隋文帝帶領百姓到洛州就食。此前，律師靈藏，隋文帝還是平民時就與他相交。這時，隋文帝命令靈藏陪同自己。不久，歸向靈藏的人非常多。隋文帝聽到后，親自下敕書說：『弟子是俗人天子，律師是道人天子。有願意出家的人，任憑靈藏度化。』靈藏因此度化了數萬人。期間有人誹謗他，隋文帝說：『律師教化人向善，弟子禁止人作惡。言語雖然不同，但用意沒有差別。』
（二十一）這年李士謙去世。李士謙字約，年少時喪父，侍奉母親以孝順聞名。他的族長伯玚常常嘆息說：『這個孩子是我們家的顏回啊。』他精通天文術數，因為年少喪父，所以不飲酒不吃肉，這樣持續了三十年。他喜歡端莊的舉止，用戒律來約束自己。有人說他修陰德，李士謙笑著說：『所謂的陰德，就像耳朵鳴響一樣，只有自己知道，別人無法知道。現在我所做的善事，仁人都知道，哪裡有什麼陰德呢？』他最擅長玄學言論。有客人懷疑佛家報應的說法，李士謙開導他說：『積累善行，留下吉慶；積累惡行，留下災殃。這難道不是吉兇的徵兆嗎？』佛說：『輪轉五道，沒有窮盡。』而賈誼也說：『千變萬化，沒有開始也沒有終結。』至於鯀變成黃熊，杜宇變成杜鵑，褒君變成龍，牛哀變成老虎，君子變成天鵝，小人變成猿猴，彭生變成豬，如意變成狗，黃母變成黿，宣武變成鱉，鄧艾變成牛，徐伯變成魚，羊祜的前身是李氏的兒子。這些都是佛家變異形體報應的驗證。客人說：『邢
【English Translation】 English version: The recluse of the abolished religion lived in seclusion at his home. He wore monastic robes and strictly observed the precepts. At this time, Emperor Wen of Sui indeed rose up in Shandong and entered the capital to become the Son of Heaven, vigorously promoting Buddhism. The recluse had passed away before this. Emperor Wen praised the merits of Acharya (teacher) to his ministers, using it as a factual basis. He also said, 'My rise is due to the Buddha-dharma. Moreover, I like to eat sesame and beans, and my previous life must have been a Daoist. I grew up in a temple when I was young, and I still enjoy listening to the sounds of bells and chimes.'
(20) In this year, there was a drought in the Guanzhong region. Emperor Wen of Sui led the people to Luoyang for food. Prior to this, the Vinaya Master Lingzang was acquainted with Emperor Wen of Sui when he was still a commoner. At this time, Emperor Wen ordered Lingzang to accompany him. Soon, a great number of people turned to Lingzang. Upon hearing this, Emperor Wen personally issued an edict saying, 'The disciple is the Son of Heaven in the secular world, and the Vinaya Master is the Son of Heaven among the Daoists. Those who wish to leave the secular life may be ordained by Lingzang.' Lingzang therefore ordained tens of thousands of people. During this period, some people slandered him, and Emperor Wen said, 'The Vinaya Master teaches people to do good, and the disciple forbids people from doing evil. Although the words are different, the intention is the same.'
(21) In this year, Li Shiqian passed away. Li Shiqian, styled Yue, lost his father at a young age and was known for his filial piety in serving his mother. His clan elder, Bo Yang, often sighed and said, 'This child is our family's Yan Hui.' He was proficient in astronomy and divination. Because he lost his father at a young age, he did not drink wine or eat meat, and this continued for thirty years. He liked dignified manners and used precepts to restrain himself. Some people said that he cultivated hidden virtue. Li Shiqian smiled and said, 'So-called hidden virtue is like tinnitus, only oneself knows it, and others cannot know it. Now, the good deeds I do are known to all benevolent people, so where is there any hidden virtue?' He was most skilled in metaphysical discourse. A guest doubted the Buddhist doctrine of karmic retribution. Li Shiqian enlightened him, saying, 'Accumulating good deeds leaves behind auspiciousness; accumulating evil deeds leaves behind misfortune. Are these not signs of good and bad fortune?' The Buddha said, 'Revolving through the five paths, there is no end.' And Jia Yi also said, 'A thousand changes and ten thousand transformations have no beginning and no end.' As for Gun transforming into a yellow bear, Du Yu transforming into a cuckoo, Bao Jun transforming into a dragon, Niu Ai transforming into a tiger, a gentleman transforming into a swan, a petty person transforming into a monkey, Peng Sheng transforming into a pig, Ruyi transforming into a dog, Huang Mu transforming into a turtle, Xuanwu transforming into a turtle, Deng Ai transforming into a cow, Xu Bo transforming into a fish, and Yang Hu's previous life being the son of the Li family. These are all verifications of the Buddhist doctrine of transformation and karmic retribution. The guest said, 'Xing'
子才云。世有松柏化為樗櫟。仆以為然。士謙曰。此不類之談也。變化皆由心業。豈關木乎。又問三教優劣。士謙曰。佛日也。道月也。儒五星也。客不能難而去。
論曰。北史史官蔣沈等。記李君之事。詳悉如此。豈非心懷佛德盡已之誠不敢欺[言*末]后之來者歟。士謙以日月星方三教。然乍觀似有優劣。至若照明世界運轉生靈。則一德也。是三者闕一則安立不成。故易曰。乾道變化各正性命。賢哉李君。吾見其深於性命之大原也。
(二十二 癸丑) 二祖惠可大師。示寂于開皇十三年三月十六日也。師虎牢人。少博極群書尤精玄理。及覽佛經超然自得。遂出家依龍門香山寶靜禪師得度具戒。年甫四十。忽一日定中神告曰。將證聖果無滯於此。須臾頓覺頭痛如刺。欲行求治。空中有聲曰。此換骨耳。非常痛也。因以告師。師視其頂。有五峰隆起。乃曰。神既助汝。可行求道。吾聞天竺達磨近至少林。宜往依之。師至少林投機授法。語載達磨章中。及少林歸寂。師繼闡玄化。嘗至北齊遇一居士。不言姓氏。且曰。弟子身纏風恙。請師懺罪。師曰。將罪來與汝懺。居士良久曰。覓罪了不可得。師曰。與汝懺罪竟。宜依佛法僧住。曰今見師已知是僧。未審何名佛法。師曰。是心是佛。是心是法。法佛無二
【現代漢語翻譯】 現代漢語譯本： 子才說：『世上有松柏變化為樗櫟的情況。』我認為他說得對。士謙說：『這不像話。變化都由心業所致，怎麼會關乎樹木呢？』又有人問三教（儒教、道教、佛教）哪個更好。士謙說：『佛教是太陽，道教是月亮，儒教是五星。』那人無法反駁，就離開了。
評論說：《北史》的史官蔣沈等人，記載李君的事情，如此詳細。難道不是因為他們心中懷有對佛的敬意，盡心盡力，不敢欺騙後人嗎？士謙用日月星來比喻三教，乍一看似乎有優劣之分，但說到照明世界、運轉生靈，則都是一樣的功德。這三者缺一不可，否則就無法安立。所以《易經》說：『乾道變化，各正性命。』賢明啊，李君！我看到了他對於性命根本的深刻理解。
（二十二 癸丑）二祖慧可大師，于開皇十三年三月十六日圓寂。大師是虎牢人，年輕時博覽群書，尤其精通玄理。等到閱讀佛經后，超然自得，於是出家，依止龍門香山寶靜禪師剃度受戒。四十歲時，忽然在禪定中，有神告訴他說：『你將要證得聖果，不要滯留在這裡。』一會兒，頓覺頭痛如刺。想要去求醫治療，空中傳來聲音說：『這是換骨，非常痛。』於是把這件事告訴了寶靜禪師。禪師看他的頭頂，有五個峰隆起，就說：『神既然幫助你，你可以去求道了。我聽說天竺Damo（達摩）最近在Shaolin（少林寺），你應該去依止他。』大師到了Shaolin（少林寺），投機授法。這些話記載在Damo（達摩）章中。等到Shaolin（少林寺）Damo（達摩）圓寂后，大師繼續闡揚玄妙的教化。曾經到北齊，遇到一位居士，沒有說出姓名，只是說：『弟子身患風病，請師父懺悔罪業。』大師說：『把罪拿來，我為你懺悔。』居士過了很久說：『尋找罪業，卻找不到。』大師說：『我已經為你懺悔罪業完畢。你應該依止佛法僧。』居士說：『現在見到師父，已經知道是僧。不知道什麼是佛法？』大師說：『是心是佛，是心是法，法佛沒有分別。』
【English Translation】 English version: Zicai said, 'In the world, there are cases of pine and cypress trees transforming into ailanthus trees.' I thought he was right. Shiqian said, 'This is an absurd statement. Transformations are all due to the karma of the mind; how could they be related to trees?' Someone also asked which of the three teachings (Confucianism, Taoism, and Buddhism) was superior. Shiqian said, 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.' The guest could not refute him and left.
The commentary says: The historians Jiang Shen and others of the Book of Northern Wei, recorded the affairs of Li Jun in such detail. Could it be that they held reverence for the virtues of the Buddha in their hearts, exerted their utmost sincerity, and dared not deceive those who came after them? Shiqian used the sun, moon, and stars to compare the three teachings. At first glance, there seems to be a distinction of superiority, but when it comes to illuminating the world and governing living beings, they all share the same virtue. If one of these three is missing, establishment cannot be achieved. Therefore, the Book of Changes says, 'The way of Qian changes, each correctly establishing nature and destiny.' How virtuous is Li Jun! I see his deep understanding of the great origin of nature and destiny.
(22nd, Gui Chou) The Second Patriarch, Great Master Huike, passed away on the sixteenth day of the third month of the thirteenth year of the Kaihuang era. The Master was a native of Hulao. In his youth, he extensively studied various books, especially excelling in profound principles. Upon reading the Buddhist scriptures, he transcended and attained self-realization. He then left home and relied on Zen Master Baojing of Xiangshan Mountain in Longmen to be tonsured and receive the precepts. When he was forty years old, suddenly in meditation, a deity told him, 'You are about to attain the holy fruit; do not linger here.' A moment later, he suddenly felt a piercing headache. Wanting to seek medical treatment, a voice in the air said, 'This is bone replacement; it is extremely painful.' Thereupon, he told Zen Master Baojing about this. The Zen Master looked at the top of his head, where five peaks were rising, and said, 'Since the deity is helping you, you may go and seek the Dao. I have heard that Damo (Bodhidharma) of Tianzhu (India) is recently at Shaolin (Shaolin Monastery); you should rely on him.' The Master went to Shaolin (Shaolin Monastery) and was instructed in accordance with his aptitude. These words are recorded in the Damo (Bodhidharma) chapter. After Damo (Bodhidharma) of Shaolin (Shaolin Monastery) passed away, the Master continued to propagate the profound teachings. Once, he went to Northern Qi and met a layman who did not reveal his name, but said, 'This disciple is afflicted with wind disease; please, Master, repent for my sins.' The Master said, 'Bring the sin here, and I will repent for you.' The layman said after a long time, 'Searching for sin, I cannot find it.' The Master said, 'I have already completed the repentance of your sins. You should rely on the Buddha, the Dharma, and the Sangha.' The layman said, 'Now that I have seen the Master, I already know that he is a Sangha. I do not know what the Buddha and the Dharma are?' The Master said, 'This mind is the Buddha, this mind is the Dharma; the Dharma and the Buddha are not different.'
。僧寶亦然。曰今日始知罪性不在內不在外不在中間。其心亦然。佛法無二也。師器之。即為剃髮云。是吾寶也。宜名僧璨。授具戒畢乃告之曰。達磨大師來自天竺。以正法眼藏密授于吾。吾今付汝並達磨信依。汝當護持無令斷絕。聽吾偈曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。汝受吾教。宜處深山。未可行化。當有國難。曰師既預知。愿聞示誨。師曰。昔達磨傳般若多羅讖記云。心中雖吉外頭兇。吾校年代正在汝身。當審前言勿罹世難。然吾亦有夙累。今要償之。師于鄴都隨宜行化。經三十四年。乃晦跡混俗。或過屠門。或入酒肆。有怪而問之者。答曰。我自調心。非關汝事。最後于管城縣匡救寺三門下談無上道。聽者雲集。有辯和法師者。于寺中講涅槃經。學徒聞師說稍稍別去。和不勝憤。興謗於邑宰翟仲侃。侃惑其說。加師以非法。遂怡然委順。年一百有七。識真者謂師償債。葬磁州淦縣東北七十里。唐德宗謚大祖禪師。
(二十三 丁巳) 天臺智者禪師。示寂于開皇十七年十一月二十四日。師諱智顗。字德安。姓陳氏。穎川人。有晉遷都。寓居荊州華容縣。梁散騎益陽公起第三子。母徐氏夢。香菸五彩縈迴在懷。欲拂去之。聞人語曰。宿世因緣寄託王道。福德自至何以去之。誕育之
【現代漢語翻譯】 現代漢語譯本：僧寶也是如此。僧璨說：『今天我才知道罪的本性不在內，不在外，也不在中間。』他的心也是如此。佛法是無二的。』慧可大師認可了他，就為他剃髮，說：『這是我的寶貝啊，應該叫僧璨。』授予具足戒完畢后，就告訴他說：『菩提達磨（Bodhidharma，印度禪宗始祖）大師來自天竺（India），將正法眼藏秘密地傳授給我。我現在交付給你，並交付達磨的信物，你應當護持，不要讓它斷絕。聽我的偈語：本來緣有地，因地種花生。本來無有種，花亦不曾生。你接受我的教誨，應該身處深山，還不能施行教化。當有國家危難。』僧璨說：『師父既然預先知道，希望聽您開示教誨。』慧可大師說：『過去達磨傳般若多羅（Prajñātāra，印度高僧）的讖語說：心中雖然吉祥，外頭卻有兇險。我校對年代，正應在你身上。應當審慎前人的話，不要遭遇世間的災難。然而我也有前世的罪業，現在要償還它。』慧可大師在鄴都（Yedu，古地名，今河北臨漳一帶）隨意施行教化，經過三十四年，就隱匿軌跡，混同於世俗之人，有時經過屠宰場，有時進入酒館。有人奇怪而問他，他回答說：『我自己在調伏內心，與你無關。』最後在管城縣（Guancheng County，今河南鄭州管城區）匡救寺（Kuangjiu Temple）三門下談論無上道，聽的人雲集。有辯和法師（Bianhe, a monk）在寺中講解涅槃經，學徒聽了僧璨大師的說法，漸漸離去。辯和法師非常憤恨，就在縣令翟仲侃（Zhai Zhongkan）面前誹謗僧璨大師。翟仲侃被他的說法迷惑，就用不合法的罪名加在僧璨大師身上，於是僧璨大師安然地順從。享年一百零七歲。認識真理的人說僧璨大師是在償還宿債。安葬在磁州（Cizhou，古地名，今河北磁縣）淦縣（Ganxian County）東北七十里。唐德宗（Emperor Dezong of Tang Dynasty）謚號為大祖禪師（Great Ancestor Dhyana Master）。 （二十三 丁巳）天臺智者禪師（Tiantai Zhiyi, Tiantai school founder）。于開皇十七年十一月二十四日圓寂。智者禪師，法名智顗（Zhiyi），字德安（De'an），姓陳氏（Chen），穎川（Yingchuan，古地名，今河南禹州一帶）人。有晉朝（Jin Dynasty）遷都，居住在荊州（Jingzhou，古地名，今湖北江陵一帶）華容縣（Huarong County）。是梁朝（Liang Dynasty）散騎益陽公（Yiyang, a noble title）陳起（Chen Qi）的第三個兒子。母親徐氏（Xu）夢見，香菸五彩縈繞在懷中，想要拂去它，聽到有人說：『宿世的因緣寄託在王道，福德自然會到來，為什麼要去除它呢？』於是就生育了他。
【English Translation】 English version: The same goes for the Sangha Jewel (community of monks). Sengcan (Sengcan, the Third Chinese Patriarch of Chan Buddhism) said, 'Today I know for the first time that the nature of sin is neither inside, nor outside, nor in between.' His mind is also like that. The Buddha Dharma is non-dual.' Huike (Huike, the Second Chinese Patriarch of Chan Buddhism) approved of him and shaved his head, saying, 'This is my treasure, he should be named Sengcan.' After conferring the full precepts, he told him, 'Bodhidharma (Bodhidharma, the First Chinese Patriarch of Chan Buddhism) came from India and secretly transmitted the Eye Treasury of the True Dharma to me. I now entrust it to you, along with Bodhidharma's token of faith. You should protect it and not let it be cut off. Listen to my verse: Originally, there is a ground for conditions, from the ground, the seed produces a flower. Originally, there is no seed, and the flower is never born. You receive my teachings, you should dwell in the deep mountains, and you cannot yet practice teaching. There will be national difficulties.' Sengcan said, 'Since the master knows in advance, I hope to hear your teachings.' Huike said, 'In the past, Bodhidharma transmitted the prophecy of Prajñātāra (Prajñātāra, an Indian monk), saying: Although there is auspiciousness in the heart, there is danger outside. I have checked the years, and it is happening to you. You should carefully consider the words of the predecessors and not encounter worldly disasters. However, I also have past karma that I must repay.' Huike practiced teaching at Yedu (Yedu, an ancient place name, around Linzhang, Hebei today) for thirty-four years, then concealed his traces and mingled with the common people, sometimes passing through butcher shops, sometimes entering taverns. Someone wondered and asked him, and he replied, 'I am taming my own mind, it is none of your business.' Finally, at the Kuangjiu Temple (Kuangjiu Temple) in Guancheng County (Guancheng County, now Guancheng District, Zhengzhou, Henan), he discussed the unsurpassed Way under the three gates, and the listeners gathered. There was a Dharma Master Bianhe (Bianhe, a monk) who lectured on the Nirvana Sutra in the temple, and the students gradually left after hearing Master Sengcan's teachings. Dharma Master Bianhe was very angry and slandered Master Sengcan in front of the county magistrate Zhai Zhongkan (Zhai Zhongkan). Zhai Zhongkan was deceived by his words and added illegal charges to Master Sengcan, so Master Sengcan peacefully complied. He lived to be one hundred and seven years old. Those who knew the truth said that Master Sengcan was repaying his past debts. He was buried seventy miles northeast of Ganxian County (Ganxian County) in Cizhou (Cizhou, an ancient place name, now Ci County, Hebei). Emperor Dezong of Tang Dynasty (Emperor Dezong of Tang Dynasty) posthumously named him Great Ancestor Dhyana Master (Great Ancestor Dhyana Master). (23rd Ding Si year) Tiantai Zhiyi (Tiantai Zhiyi, Tiantai school founder) passed away on the 24th day of the 11th month of the 17th year of the Kaihuang era. The Dharma name of Dhyana Master Zhiyi was Zhiyi (Zhiyi), his courtesy name was De'an (De'an), and his surname was Chen (Chen). He was from Yingchuan (Yingchuan, an ancient place name, around Yuzhou, Henan today). During the Jin Dynasty (Jin Dynasty), the capital was moved, and he lived in Huarong County (Huarong County) in Jingzhou (Jingzhou, an ancient place name, around Jiangling, Hubei today). He was the third son of Chen Qi (Chen Qi), the Yiyang Duke (Yiyang, a noble title) of the Liang Dynasty (Liang Dynasty). His mother, Xu (Xu), dreamed that the colorful incense smoke lingered in her arms. She wanted to brush it away, but she heard someone say, 'The karmic connection of past lives is entrusted to the royal way, and blessings will naturally come. Why remove it?' Then she gave birth to him.
夜室內洞明。信宿其光乃止。憶先靈瑞呼為王道。臥必合掌。坐必面西。年長時口不妄啖。見像便禮。逢僧必敬。七歲喜往伽藍。諸僧訝其情志。口授普門品。初啟一遍即得。二親遏絕不許更誦。志學之年仕梁。承聖屬元年淪沒。北度硤川依乎舅氏尋討名師。年十有八。投湘州果愿寺法緒出家。授以十戒。仍北度詣惠曠律師。北面橫經具蒙指誨。又詣光州大蘇山南嶽禪師。受業心觀。乃于北山行法華三昧。始住三夕。誦至藥王品心緣苦行至是真精進白解悟便發。見共思師處靈鷲山七寶凈土聽佛說法。思為印可。嘗令代講。思躬執如意在座觀聽。語學徒曰。此吾徒之義兒。恨其定力少耳。於是師資改觀名聞遐邇。學成往辭思。思曰。汝于陳國有緣。往必利益。思既入南嶽。大師詣金陵綿歷八週。語默每思林澤。乃夢巖崖萬重云日半垂。其側滄海無畔。見一僧搖伸手臂挽師上山。以夢通告門人。咸曰。此天臺山也。因挾道南征隱淪斯巖。陳少主降敕徴入。前後七使師乃赴都。迎入太極殿之東堂講智論。及金陵敗覆。策杖荊湘。會大業在蕃任總淮海。承風佩德欲遵戒法。致書累請。師初陳寡德。次讓名僧。后舉同學。三辭不免。開皇十一年十一月二十三日于楊州設千僧會。為王授戒。未幾王入朝。師旋臺岳。躬率禪門行光明
【現代漢語翻譯】 夜裡室內一片明亮，過了兩夜光芒才停止。回憶起先前的祥瑞，稱之為王道。睡覺時必定合掌，坐著時必定面向西方。年紀稍長后，口中不說沒有根據的話。見到佛像便禮拜，遇到僧人必定恭敬。七歲時喜歡去伽藍（寺廟）。眾僧人驚訝他的情操和志向，口頭傳授《普門品》。剛開始誦讀一遍就領會了。父母阻止不許再誦讀。到了學習的年齡，在梁朝做官。承聖元年遭遇國家淪陷，北渡到硤川依靠舅舅，尋找名師。十八歲時，投奔湘州果愿寺法緒出家，受了十戒。又北渡去拜見惠曠律師，恭敬地學習經書，蒙受他的指教。又去光州大蘇山拜見南嶽禪師，學習心觀。於是在北山修行法華三昧。剛住了三個晚上，誦讀到《藥王品》時，心中想到苦行，認為這是真正的精進，白解悟便產生了。見到共思禪師在靈鷲山七寶凈土講法，聽佛說法。共思禪師為他印可。曾經讓他代替自己講經。共思禪師親自拿著如意，在座位上觀看聽講。對學徒們說：『這是我的義兒，只可惜他的定力還不夠。』於是師徒們改變了看法，他的名聲也傳遍了遠近。學成后前去辭別共思禪師。共思禪師說：『你與陳國有緣，前往必定能利益眾生。』共思禪師進入南嶽后，大師前往金陵住了八年。言語舉止常常思念山林。於是夢見巖崖重重疊疊，雲彩和太陽半隱半現。旁邊是無邊無際的滄海。看見一個僧人伸出手臂拉他上山。用夢境告訴門人，大家都說：『這是天臺山啊。』於是帶著道義南征，隱居在這座山巖。陳朝的少主下詔徵召他入朝。前後派了七次使者，他才前往都城。被迎入太極殿的東堂講《智論》。等到金陵被攻破，拄著枴杖前往荊湘。適逢大業在藩地擔任總管淮海，仰慕他的德行，想要遵循戒法。寫信多次邀請。他先說自己沒有德行，然後推讓給其他名僧，最後推薦了自己的同學。三次推辭不掉。開皇十一年十一月二十三日，在揚州設立千僧會，為晉王授戒。沒過多久，晉王入朝。他便返回天臺山，親自帶領禪門修行光明懺法。
【English Translation】 The room was brightly lit at night, and the light did not stop until after two nights. Recalling the previous auspicious signs, he called it the Kingly Way. He would always put his palms together when sleeping and always face west when sitting. As he grew older, he would not speak unfounded words. He would bow to Buddha statues and show respect to monks. At the age of seven, he liked to go to Gārama (monastery). The monks were surprised by his sentiments and aspirations, and they orally taught him the 『Universal Gate Chapter』 (普門品). He understood it after reciting it once. His parents forbade him from reciting it further. When he reached the age of learning, he served as an official in the Liang Dynasty. In the first year of the Chengsheng era, the country fell, and he crossed north to Xiachuan to rely on his uncle and seek out famous teachers. At the age of eighteen, he joined the order at Guoyuan Temple (果愿寺) in Xiangzhou under the guidance of Fashu (法緒), receiving the Ten Precepts. He then went north to see the lawyer Huikuang (惠曠), respectfully studying the scriptures and receiving his guidance. He also went to Dasu Mountain (大蘇山) in Guang Prefecture to see the Chan master Nanyue (南嶽) to study mind contemplation. Thereupon, he practiced the Lotus Samadhi (法華三昧) on North Mountain. After staying for only three nights, when reciting the 『Medicine King Chapter』 (藥王品), he thought of ascetic practices in his heart, considering it true diligence, and the white understanding arose. He saw Chan Master Gongsi (共思) lecturing on the Dharma in the Seven Treasures Pure Land of Vulture Peak, listening to the Buddha preach. Chan Master Gongsi endorsed him. He once had him lecture in his place. Chan Master Gongsi personally held the ruyi (如意, scepter) and watched and listened from his seat. He said to his students, 『This is my adopted son, it is only a pity that his concentration is not enough.』 Thereupon, the teachers and students changed their views, and his reputation spread far and wide. After completing his studies, he went to bid farewell to Chan Master Gongsi. Chan Master Gongsi said, 『You have an affinity with the Chen Dynasty, and going there will surely benefit sentient beings.』 After Chan Master Gongsi entered Nanyue, the Great Master went to Jinling and stayed for eight years. His words and actions often reflected his longing for the mountains and forests. Then he dreamed of overlapping cliffs, with clouds and the sun half-hidden. Beside it was a boundless ocean. He saw a monk reaching out his arm to pull him up the mountain. He told his disciples about the dream, and they all said, 『This is Mount Tiantai.』 Thereupon, he went south with the Dao and lived in seclusion in this mountain rock. The young master of the Chen Dynasty issued an edict summoning him to court. After sending seven messengers, he finally went to the capital. He was welcomed into the East Hall of the Taiji Palace to lecture on the 『Great Treatise』 (智論). When Jinling was captured, he went to Jingxiang with a staff. It happened that Daye (大業) was in charge of Huaihai as a general, admiring his virtue and wanting to follow the precepts. He wrote letters repeatedly inviting him. He first said that he had no virtue, then deferred to other famous monks, and finally recommended his classmate. He could not refuse after three rejections. On the twenty-third day of the eleventh month of the eleventh year of the Kaihuang era, he established a thousand-monk assembly in Yangzhou to give precepts to Prince Jin. Not long after, Prince Jin went to court. He then returned to Mount Tiantai, personally leading the Chan sect to practice the Light Repentance Dharma (光明懺法).
懺。仍立誓曰。若於三寶有益者。當限此餘年。若其徒生愿從速化。不久告眾曰。吾當卒此地矣。誡曰。宜各默然。吾將去矣。言已端坐如定而卒于天臺大石像前。春秋六十七矣。弟子章安親傳戒法焉。
(二十四 辛酉) 改仁壽。
初文帝龍潛時遇梵僧。以舍利一裹授之曰。檀越他日為普天慈父。此大覺遺靈。故留與供養。僧既去。求之不知所在。帝登極后。嘗與法師曇遷。各置舍利于掌而數之。或少或多。竟不能定。遷曰。諸佛法身過於數量。非世間所測。帝始作七寶箱貯之。至是海內大定。帝憶其事。是以岐州等三十州各建塔焉。
是年六月十三日。詔曰。仰惟正覺大慈大悲。救護眾生津濟庶品。朕歸依三寶重興聖教。思與四海之內一切人民俱發菩提共修福業。使當今現在爰及來世永作善因同登妙果。宜請沙門三十人諳解法相兼堪宣導者。各將侍者二人散官一人薰陸香一百二十片。分送舍利往前三十州建塔。每州僧三百六十人。為朕及皇太子后妃諸王內外官僚士庶懺悔。及於相州戰場立寺七日行道。任人佈施。限十文而止。所施之錢以供營塔。若少不充役。正下及用庫物。別外州郡僧尼普為舍利設齋。限十月十五日午時同下石函。總管刺史下至縣尉。自非軍機停務七日。專檢校行道務盡誠
【現代漢語翻譯】 現代漢語譯本 懺（chàn）：於是再次立下誓言說：『如果我對三寶（sān bǎo，佛、法、僧）有益，就將我的餘年限定於此。如果我只是徒然地活著，我願迅速離世。』不久，他告訴眾人說：『我將在此地圓寂。』告誡他們說：『你們應當保持沉默，我將要離開了。』說完，他端坐如入禪定，在天臺山（Tiāntāi shān）大石像前圓寂。享年六十七歲。他的弟子章安（Zhāng Ān）親自傳承了他的戒法。
（二十四 辛酉）改年號為仁壽（Rén shòu）。
當初，文帝（Wén dì）還是龍潛之時，遇到一位梵僧（fàn sēng）。梵僧將一包舍利（shè lì，佛教聖物，通常指佛陀或高僧火化后的遺物）交給他，說：『檀越（dān yuè，施主）將來會成為普天下的慈父，這是大覺（dà jué，指佛陀）遺留的靈骨，所以留給你供養。』僧人離開后，再尋找就不知道在哪裡了。文帝登基后，曾經與法師曇遷（Tán qiān）各自將舍利放在手掌中計數，有時少有時多，始終無法確定。曇遷說：『諸佛的法身（fǎ shēn，佛的真身）超越數量，不是世間所能測量的。』文帝於是製作七寶箱（qī bǎo xiāng）來儲藏舍利。到這時，天下大致安定，文帝回憶起這件事，因此在岐州（Qí zhōu）等三十個州各自建造佛塔來供奉舍利。
這年六月十三日，皇帝下詔說：『我仰慕正覺（zhèng jué，指佛陀）的大慈大悲，救護眾生，普度萬物。我歸依三寶，重興佛教，希望與四海之內的一切人民共同發起菩提心（pú tí xīn，覺悟之心），共同修習福業，使當今現在乃至未來世永遠種下善因，共同登上妙果（miào guǒ，指成佛）。』適宜派遣沙門（shā mén，出家修行的佛教徒）三十人，通曉佛法，兼能宣講引導者，每人帶領侍者二人，散官一人，薰陸香（xūn lù xiāng）一百二十片，分送舍利前往三十個州建造佛塔。每個州安排僧人三百六十人為朕及皇太子、后妃、諸王、內外官僚、士庶懺悔，並在相州（Xiāng zhōu）戰場建立寺廟，連續七天舉行佛事活動，允許人們佈施，限定每人最多佈施十文錢，所佈施的錢用來供給建造佛塔。如果錢不夠，就由當地政府動用國庫物資。另外，各州郡的僧尼普遍為舍利設定齋飯。限定十月十五日午時一同將舍利放入石函。總管、刺史（cì shǐ）下至縣尉（xiàn wèi），除非有軍務，停止辦公七天，專門檢查督促佛事活動，務必盡心盡力。
【English Translation】 English version Chan (chàn): He then made a vow again, saying, 'If I am beneficial to the Three Jewels (sān bǎo, Buddha, Dharma, Sangha), I will limit my remaining years to this. If I am merely living in vain, I wish to depart quickly.' Soon after, he told the assembly, 'I will pass away in this place.' He admonished them, 'You should all remain silent, I am about to leave.' After speaking, he sat upright as if in meditation and passed away in front of the large stone statue on Mount Tiantai (Tiāntāi shān). He was sixty-seven years old. His disciple Zhang An (Zhāng Ān) personally inherited his precepts.
(24th, Xin You) The reign title was changed to Renshou (Rén shòu).
Initially, when Emperor Wen (Wén dì) was still in obscurity, he encountered a Brahman monk (fàn sēng). The monk gave him a packet of Sharira (shè lì, Buddhist relics, usually referring to the remains after the cremation of the Buddha or eminent monks), saying, 'Danapati (dān yuè, benefactor), you will become the compassionate father of all under heaven in the future. These are the relics left by the Greatly Enlightened One (dà jué, referring to the Buddha), so I leave them for you to venerate.' After the monk left, he could not be found. After Emperor Wen ascended the throne, he once placed Sharira in his palm with Dharma Master Tan Qian (Tán qiān) and counted them. Sometimes there were fewer, sometimes more, and he could never determine the exact number. Tan Qian said, 'The Dharmakaya (fǎ shēn, the true body of the Buddha) of all Buddhas surpasses number and cannot be measured by the world.' Emperor Wen then made a seven-treasure box (qī bǎo xiāng) to store the Sharira. At this time, the empire was largely stable, and Emperor Wen recalled this event. Therefore, he built pagodas in thirty prefectures, including Qizhou (Qí zhōu), to enshrine the Sharira.
On the thirteenth day of the sixth month of this year, the Emperor issued an edict, saying, 'I admire the Great Compassion of the Perfectly Enlightened One (zhèng jué, referring to the Buddha), who saves all beings and delivers all things. I take refuge in the Three Jewels and revive the Holy Teachings, hoping to join all the people within the four seas in generating Bodhicitta (pú tí xīn, the mind of enlightenment) and cultivating meritorious deeds together, so that we may plant good causes forever in the present and future lives and ascend to the Wonderful Fruit (miào guǒ, referring to Buddhahood) together.' It is appropriate to send thirty Shramanas (shā mén, Buddhist monks who have left home to practice), who are well-versed in the Dharma and capable of preaching and guiding, each accompanied by two attendants, one unranked official, and one hundred and twenty pieces of frankincense, to distribute the Sharira to build pagodas in thirty prefectures. Each prefecture should arrange for three hundred and sixty monks to repent on behalf of me, the Crown Prince, the empresses, the princes, the officials inside and outside the court, and the common people, and to establish temples on the battlefield of Xiangzhou (Xiāng zhōu), holding religious activities for seven days, allowing people to donate, limited to a maximum of ten Wen (currency) per person. The money donated will be used to supply the construction of the pagodas. If the money is insufficient, the local government will use state treasury materials. In addition, the monks and nuns of various prefectures and counties should universally set up vegetarian meals for the Sharira. It is limited to the fifteenth day of the tenth month at noon to jointly place the Sharira in stone caskets. The chief administrator, the governor (cì shǐ), down to the county lieutenant (xiàn wèi), unless there are military affairs, should suspend official duties for seven days, and specially inspect and supervise the Buddhist activities, making sure to do their best.'
敬。副朕意焉。是日帝親以七寶箱奉三十舍利。自內而出置於御座之桉。與諸沙門燒香禮拜。愿弟子常以正法護持三寶。救度一切眾生。乃取金瓶琉璃瓶各三十。以琉璃瓶盛金瓶。置舍利于其內。薰陸為泥塗蓋而印之。諸沙門各奉而行。初入州境。總管刺史夾道步引。四部大眾威儀齋肅。共以寶蓋幡幢華臺像輦佛帳經輿香山香缽種種音樂。盡來供養圍繞讚唄。依阿含經舍利入拘尸那城法。於是沙門對四部大眾。作是唱言。至尊以菩薩大慈無邊無際。哀愍眾生切于骨髓。故分佈舍利。共天下同作善因。又引經文種種方便。訶責之教。導之深至。懇惻涕零。及宣讀懺悔文。至舍利將入函。沙門高奉寶瓶巡示大眾。人人拭目諦視共睹光明。哀戀號泣聲響震地。凡是安置之處。悉亦如之。帝於十月十五日午時。在大興宮之大殿西面。執圭而立。延請佛像及沙門三百六十人。幡蓋香花讚唄音樂。自大興善寺來居殿堂。帝燒香禮拜降御東廊。親率文武百僚素食齋戒。及舍利入塔訖。帝曰。爾佛法重興。必有感應。其後處處表奏。皆如其言(見著作王邵舍利感應記)。
(癸亥) 三年文中子王通。既冠慨然有濟世之志。西遊長安見帝。坐大極殿召見。因奏太平策十有二道。尊王道推霸略稽古驗今。恢恢乎運天下於掌上。帝大
【現代漢語翻譯】 現代漢語譯本： 敬奉。這符合朕的心意。當日，皇帝親自用七寶箱供奉三十顆舍利（Śarīra，佛陀或高僧火化后的遺骨）。從宮內取出，放置在御座的案上，與眾僧人一起燒香禮拜。愿弟子我常常以正法護持佛、法、僧三寶（Tri-ratna），救度一切眾生。於是取來金瓶、琉璃瓶各三十個，用琉璃瓶裝著金瓶，將舍利放置在金瓶內，用薰陸香泥塗蓋並蓋上印章。眾僧人各自捧著舍利前往各地。最初進入州境時，總管、刺史在道路兩旁步行引導，四部大眾（比丘、比丘尼、優婆塞、優婆夷）威儀整肅。共同用寶蓋、幡幢、華臺、像輦、佛帳、經輿、香山、香缽以及各種音樂，盡力供養、圍繞、讚頌。依照《阿含經》中舍利進入拘尸那揭羅城（Kuśinagara，佛陀涅槃之地）的儀軌。於是僧人對著四部大眾宣講：『至尊（皇帝）以菩薩的大慈悲心，無邊無際，哀憐眾生之心切于骨髓，所以分佈舍利，與天下人共同種下善因。』又引用經文，用種種方便，訶責教導，情真意切，懇切至極，甚至涕淚橫流。以及宣讀懺悔文。到舍利將要放入函中時，僧人高舉寶瓶，巡視大眾，人人擦亮眼睛仔細觀看，共同目睹光明。哀傷戀慕的號哭聲響震動大地。凡是安置舍利的地方，都像這樣。皇帝在十月十五日午時，在大興宮的大殿西面，手執玉圭而立。延請佛像以及僧人三百六十人，伴隨著幡蓋、香花、讚唄音樂，從大興善寺來到殿堂。皇帝燒香禮拜，走下御座到東廊。親自率領文武百官素食齋戒。等到舍利入塔完畢，皇帝說：『如果佛法能夠重興，必定會有感應。』其後各地奏報，都如皇帝所言（見著作王邵《舍利感應記》）。 （癸亥）三年，文中子王通，成年後慨嘆自己有濟世的志向，西遊長安拜見皇帝。皇帝在大極殿召見了他，王通於是上奏了十二條太平之策，推崇王道，借鑑霸術，傚法古代，驗證當今，似乎能將天下掌握于股掌之中。皇帝非常高興。
【English Translation】 English version: Reverently offered. This is in accordance with my will. On that day, the Emperor personally used seven jeweled boxes to enshrine thirty Śarīras (relics of the Buddha or eminent monks after cremation). They were taken out from the inner palace and placed on the table of the imperial throne, where they were offered incense and worshipped together with the monks. May I, your disciple, always uphold the Three Jewels (Tri-ratna: Buddha, Dharma, Sangha) with the true Dharma, and deliver all sentient beings. Thereupon, thirty golden vases and thirty crystal vases were taken. The golden vases were placed inside the crystal vases, and the Śarīras were placed inside the golden vases. They were sealed with incense-infused clay. The monks each carried a Śarīra to various places. Upon first entering the boundary of a prefecture, the chief administrator and the prefect walked alongside to guide the way, and the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) were solemn and respectful. Together, they used jeweled canopies, banners, flower platforms, image carriages, Buddha canopies, scripture palanquins, incense mountains, incense bowls, and various kinds of music to offer their utmost veneration, circumambulation, and praise. According to the Āgama Sutra, the rite of the Śarīra entering the city of Kuśinagara (the place of Buddha's Parinirvana) was followed. Thereupon, the monks proclaimed to the fourfold assembly: 'The Most Honored One (the Emperor), with the boundless great compassion of a Bodhisattva, deeply pities sentient beings, more so than the marrow in his bones. Therefore, he distributes the Śarīras, so that all under heaven may together plant the seeds of goodness.' They also quoted scriptures, using various skillful means, to admonish and instruct, with sincerity and earnestness, even to the point of tears. And they recited the repentance text. When the Śarīra was about to be placed in the reliquary, the monks held the precious vase high, showing it to the assembly, and everyone wiped their eyes to look closely, witnessing the light together. The sounds of sorrowful longing and weeping shook the earth. Wherever the Śarīras were enshrined, it was done in the same manner. On the fifteenth day of the tenth month, at noon, the Emperor stood in the west of the main hall of the Daxing Palace, holding a jade tablet. He invited Buddha images and three hundred and sixty monks, accompanied by banners, canopies, incense, flowers, praises, and music, from the Daxingshan Temple to reside in the palace hall. The Emperor burned incense, prostrated, and descended from the throne to the east corridor. He personally led the civil and military officials in vegetarian fasting and purification. After the Śarīras were enshrined in the pagoda, the Emperor said: 'If the Buddha-dharma can be revived, there will surely be a response.' Thereafter, reports from various places confirmed what the Emperor had said (see Wang Shao's 'Record of Śarīra Responses'). In the third year of Guihai, Wang Tong, known as Wenzhongzi, upon reaching adulthood, lamented his ambition to save the world. He traveled west to Chang'an to meet the Emperor. The Emperor summoned him to the Daji Hall, where Wang Tong presented twelve strategies for peace, advocating the way of the king, drawing on hegemonic tactics, emulating the past, and verifying the present, seemingly capable of holding the world in his palm. The Emperor was greatly pleased.
悅曰。得生幾晚。天不以生賜朕也。下其議于公卿。公卿不悅。時將有蕭墻之憂。通知謀之不用也。作東征之歌而歸。乃續詩書正禮樂修元經贊易道。九年而六經大就。門人自遠而至者。河南董常。太山姚義。京兆杜如晦。趙郡李靖。南陽程元。扶風竇威。河東薛收。中山賈瓊。清河房元齡。鉅鹿魏徴。太原王圭溫彥博。穎川陳叔達等。咸稱師。北面受王佐之道余往來受業者千餘人。大業中累徴不就。十三年疾病聞江都有變。泫然而興曰。生民厭亂久矣。天其或者將啟堯舜之運。吾不與焉命也。遂卒。門人謚曰文中子。嘗為中說以擬論語。其周公篇曰。詩書盛而秦世滅。非孔子之罪也。玄虛長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之罪也。易不云乎。茍非其人道不虛行。或問佛。文中曰。聖人也。曰其教何如。曰西方之教也。中國則泥。又曰。觀皇極讜議。三教於是乎一矣。通弟績亦著書。號東皋子。
(二十五) 文中子講道于白午之磎。弟子捧書北面環堂成列。講罷程生退省于松下。語及周易。薛收嘆曰。不及伏羲氏乎。何辭之多也。俄而有負苓者。皤皤然委擔而息曰。吾子何嘆也。薛收曰。叟何為者而徴吾嘆。負苓者曰。麗朱者赤。附墨者黑。蓋漸而得之也。今吾子所服者道。而猶嘆。是六
【現代漢語翻譯】 現代漢語譯本： 悅（Yue，人名）說：『我還能活多久？』上天不把生命賜給我啊。他把這個問題交給各位大臣討論，大臣們都不高興。當時將有內亂的憂患，他知道自己的計謀不會被採納，於是創作了《東征之歌》后就回去了。他於是繼續研究《詩經》、《尚書》，匡正禮樂，研究《元經》，讚揚《易經》的道理。九年時間，六經大致完成。從遠方來拜師求學的人有：河南的董常（Dong Chang），泰山的姚義（Yao Yi），京兆的杜如晦（Du Ruhui），趙郡的李靖（Li Jing），南陽的程元（Cheng Yuan），扶風的竇威（Dou Wei），河東的薛收（Xue Shou），中山的賈瓊（Jia Qiong），清河的房玄齡（Fang Xuanling），鉅鹿的魏徵（Wei Zheng），太原的王圭（Wang Gui）、溫彥博（Wen Yanbo），穎川的陳叔達（Chen Shuda）等人，都尊稱他為老師，向他行弟子之禮，學習輔佐君王的道理。我來來往往接受他的教誨的學生有一千多人。大業年間，多次被徵召都不去。大業十三年，生病時聽說江都（Jiangdu）發生了變故，悲傷地嘆息道：『百姓厭惡戰亂已經很久了，或許上天將要開啟堯舜（Yao Shun）那樣的盛世，我不能參與其中，這是命啊。』於是去世。他的學生們追諡他為文中子（Wenzhongzi）。他曾經寫了《中說（Zhongshuo）》來模仿《論語（Lunyu）》。其中的《周公（Zhougong）》篇說：『《詩經》、《尚書》盛行，秦朝卻滅亡了，這不是孔子（Kongzi）的罪過。玄虛的學說盛行，晉朝就混亂了，這不是老子（Laozi）、莊子（Zhuangzi）的罪過。齋戒修行，梁國就滅亡了，這不是釋迦（Shijia，釋迦摩尼）的罪過。《易經》不是說過嗎？如果不是合適的人，道是不會白白施行的。』有人問文中子關於佛（Fo，Buddha）的看法，文中子說：『是聖人。』問：『他的教義怎麼樣？』答：『是西方的教義，在中國就變得不純正了。』又說：『觀看《皇極讜議（Huangji Dangyi）》，儒釋道三教的道理在這裡就統一了。』他的弟弟績（Ji，人名）也著書，號為東皋子（Donggaozi）。
文中子在白午之磎（Baiwu Zhi Xi，地名）講學，弟子們捧著書，面朝北方，環繞著講堂排列成行。講完后，程生（Chengsheng，人名）退到松樹下反省。談到《周易（Zhouyi）》，薛收感嘆道：『比不上伏羲氏（Fuxi Shi）啊，為什麼卦辭這麼多呢？』一會兒，有個揹著草藥的人，頭髮花白，放下擔子休息，說：『先生為什麼嘆息呢？』薛收說：『老人家是做什麼的，竟然問我嘆息的原因？』背草藥的人說：『塗上硃砂的就變紅，靠近墨的就變黑，這是逐漸被影響而得到的。現在先生所服膺的是道，卻還嘆息，這是六
【English Translation】 English version: Yue (personal name) said, 'How much longer can I live? Heaven does not grant me life.' He submitted this question to the ministers for discussion, but the ministers were not pleased. At that time, there was a concern about internal strife, and he knew that his plans would not be adopted. So he composed the 'Song of the Eastern Expedition' and returned. He then continued to study the 'Book of Poetry' (Shijing) and the 'Book of Documents' (Shangshu), rectified ritual and music, studied the 'Yuan Jing', and praised the principles of the 'Book of Changes' (Yijing). In nine years, the Six Classics were largely completed. Those who came from afar to study with him included: Dong Chang from Henan, Yao Yi from Mount Tai, Du Ruhui from Jingzhao, Li Jing from Zhao Commandery, Cheng Yuan from Nanyang, Dou Wei from Fufeng, Xue Shou from Hedong, Jia Qiong from Zhongshan, Fang Xuanling from Qinghe, Wei Zheng from Julu, Wang Gui and Wen Yanbo from Taiyuan, Chen Shuda from Yingchuan, and others, all respectfully addressed him as 'teacher', and received the Way of assisting the ruler as disciples. More than a thousand students came and went to receive his teachings. During the Daye era, he repeatedly declined invitations to serve. In the thirteenth year of Daye, when he fell ill and heard of the upheaval in Jiangdu, he sighed sadly, 'The people have long been weary of war and chaos. Perhaps Heaven will usher in an era like that of Yao and Shun. I cannot participate in it; it is fate.' Then he passed away. His students posthumously honored him as Wenzhongzi. He once wrote the 'Zhongshuo' to emulate the 'Analects' (Lunyu). The 'Zhougong' chapter says: 'The 'Book of Poetry' and the 'Book of Documents' flourished, but the Qin dynasty perished. This is not the fault of Confucius (Kongzi). Esoteric doctrines flourished, and the Jin dynasty fell into chaos. This is not the fault of Laozi and Zhuangzi. Fasting and practicing asceticism, the Liang kingdom perished. This is not the fault of Shakyamuni (Shijia, Buddha). Does not the 'Book of Changes' say? If it is not the right person, the Way will not be practiced in vain.' Someone asked Wenzhongzi about his view of Buddha (Fo, Buddha). Wenzhongzi said, 'He is a sage.' Asked, 'What is his teaching like?' He replied, 'It is the teaching of the West, which becomes impure in China.' He also said, 'Looking at the 'Huangji Dangyi', the principles of Confucianism, Buddhism, and Taoism are unified here.' His younger brother Ji also wrote a book, called Donggaozi.
Wenzhongzi lectured at Baiwu Zhi Xi (place name). The disciples held books, facing north, arranged in rows around the hall. After the lecture, Chengsheng (personal name) retreated to the pine trees to reflect. Speaking of the 'Book of Changes' (Zhouyi), Xue Shou sighed, 'It is not as good as Fuxi Shi. Why are there so many hexagram statements?' After a while, a man carrying herbs, with gray hair, put down his load to rest, and said, 'Why are you sighing, sir?' Xue Shou said, 'What do you do, old man, that you ask the reason for my sigh?' The herb carrier said, 'That which is painted with vermilion becomes red, and that which is near ink becomes black. This is gradually obtained. Now, what you adhere to is the Way, yet you still sigh. This is six
腑五臟不能受也。吾是以問。收曰。收聞之師。易者道之蘊也。伏羲畫卦而文王系之。不逮省文矣。吾是以嘆。負苓者曰。文王焉病。伏羲氏病甚者也。昔者伏羲氏之未畫卦也。三才其不立乎。四序其不行乎。百物其不生乎。萬象其不森乎。何營營乎而費畫也。自伏羲氏泄道之密漏神之幾。分張太和磔裂先氣。使天下之智者詭道逆出。曰我善言象而識物情。陰陽相磨遠近相取。作為剛柔同異之說。以駭人志。於是知者不知而大樸散矣。則伏羲氏始兆亂者。安得羸嘆而嗟文王。負其苓而行。追而問之居與姓名。不答。文中子聞之曰。隱者也。
石室論曰。宋司馬文正公曰。文中子云。佛聖人也。審如文中子之言。則佛之心可見矣。弟今言禪者。好為隱語以相迷。大言以相勝。使學者倀倀然益入于迷妄。因廣文子之意。作解禪頌六首。果如此言雖中國亦可行矣。不然則吾所不知也。其卒章曰。言為百世師。行為天下法。為賢為大聖。是名佛菩薩。噫文正公繼孔孟荀楊為大賢者也。庸有不知佛哉。觀其頌則文正公平生所為。皆佛菩薩之心也。特禪之一法。雖吾門亦標表以為教外別傳。自非積三二十年息心絕慮。則莫能究其旨。謂之隱語大言。似是而實非也。何則東皋子猶以伏羲畫卦泄道之密漏神之機分張太和磔裂元氣
【現代漢語翻譯】 現代漢語譯本：五臟六腑都無法承受這樣的負擔。我因此而發問。負苓者回答說：『我聽我的老師說過，《易經》是道的精髓所在。伏羲畫卦，而文王繫辭，已經是很簡略的了。』我因此而嘆息。負苓的人說：『文王有什麼病？伏羲氏的病更嚴重。』從前伏羲氏沒有畫卦的時候，天、地、人三才難道不能確立嗎？四季難道不能執行嗎？各種事物難道不能生長嗎？萬物難道不能茂盛嗎？為什麼要勞神費力地去畫卦呢？自從伏羲氏泄露了道的秘密，泄漏了神明的玄機，分散了太和之氣，割裂了先天的元氣，使得天下的聰明人走上邪路，逆向而行，說：『我善於談論物象，能夠識別物情。』陰陽相互磨合，遠近相互取用，創造出剛柔同異的說法，來驚嚇人們的心志。於是，有知識的人反而變得無知，純樸的本性也喪失了。那麼，伏羲氏是開始製造混亂的人，怎麼能軟弱地嘆息而責備文王呢？』（我）揹著草藥繼續行走，追上去問他的住處和姓名，他不回答。文中子聽說了這件事，說：『這是隱士啊。』 石室論說：宋朝的司馬光（文正公）說：文中子說，佛是聖人。如果文中子說的是真的，那麼佛的心意就可以明白了。現在的人談論禪，喜歡用隱晦的語言來迷惑別人，用誇大的言辭來壓倒別人，使得學習的人迷迷糊糊，更加陷入迷妄之中。因此，我擴充套件文中子的意思，作了解禪頌六首。如果真是這樣，即使在中國也可以實行了。不然，那就是我所不知道的了。這組頌的最後一章說：『言論可以作為百代的師表，行為可以作為天下的法則。成為賢人，成為大聖人，這就是佛菩薩。』唉！文正公是繼孔子、孟子、荀子、揚雄之後的大賢，難道會不瞭解佛嗎？看他的頌，文正公一生所作所為，都是佛菩薩的心意。只是禪這一法門，即使在我們儒家也標榜為教外別傳，如果不是積累二三十年，息滅妄心，斷絕思慮，就不能徹底瞭解它的宗旨。說它是隱晦的語言，誇大的言辭，似乎是這樣，但實際上不是這樣。為什麼呢？東皋子還認為伏羲畫卦是泄露了道的秘密，泄漏了神明的玄機，分散了太和之氣，割裂了元氣。
【English Translation】 English version: The five viscera and six bowels cannot bear it. That is why I asked. The burden carrier replied, 'I heard from my teacher that the I Ching (易經) [Book of Changes] is the essence of the Dao (道) [the Way]. Fuxi (伏羲) [mythical first emperor of China] drew the trigrams, and King Wen (文王) [founder of the Zhou dynasty] appended the explanations, which was already a simplification. That is why I sighed.' The burden carrier said, 'What is wrong with King Wen? Fuxi's illness is even more serious.' In the past, before Fuxi drew the trigrams, could the three powers of heaven, earth, and humanity not be established? Could the four seasons not proceed? Could the myriad things not grow? Could the myriad phenomena not flourish? Why bother to draw the trigrams with such effort? Since Fuxi revealed the secrets of the Dao, leaked the mysteries of the divine, dispersed the great harmony, and fragmented the primordial qi (氣) [vital energy], he caused the wise men of the world to go astray, turning against the Dao, saying, 'I am good at speaking of images and recognizing the feelings of things.' Yin (陰) [negative/passive principle] and yang (陽) [positive/active principle] grind against each other, near and far take from each other, creating the theories of hardness and softness, sameness and difference, to frighten people's minds. Thus, the knowledgeable become ignorant, and the great simplicity is scattered. Then, Fuxi was the one who started the chaos. How can he weakly sigh and blame King Wen?' (I) carried the herbs and continued walking, chasing after him to ask his residence and name, but he did not answer. Wenzhongzi (文中子) [Wang Tong, a Confucian scholar] heard of this and said, 'This is a recluse.' Shishi Lun (石室論) [Stone Chamber Discourse] says: Song Dynasty's Sima Guang (司馬光) [a Song dynasty historian and statesman], posthumously known as Wenzheng Gong (文正公) [Duke Wenzheng], said: Wenzhongzi said that the Buddha (佛) [the awakened one] is a sage. If Wenzhongzi's words are true, then the Buddha's mind can be understood. Now, people who talk about Chan (禪) [Zen Buddhism] like to use obscure language to confuse others, and exaggerated words to overwhelm others, causing students to be confused and fall further into delusion. Therefore, I expanded Wenzhongzi's meaning and composed six odes explaining Chan. If it is really like this, then it can be practiced even in China. Otherwise, it is beyond my knowledge. The final chapter of the odes says: 'Words can be a teacher for a hundred generations, and actions can be a law for the world. To be a virtuous person, to be a great sage, this is called a Buddha Bodhisattva (菩薩) [enlightenment being].' Alas! Duke Wenzheng is a great sage after Confucius (孔子), Mencius (孟子), Xunzi (荀子), and Yang Xiong (揚雄), how could he not understand the Buddha? Looking at his odes, all that Duke Wenzheng did in his life was the mind of a Buddha Bodhisattva. However, the method of Chan, even in our Confucian school, is labeled as a separate transmission outside the teachings. If one does not accumulate twenty or thirty years, ceasing the mind and cutting off thoughts, one cannot thoroughly understand its purpose. To say that it is obscure language and exaggerated words seems to be so, but in reality it is not. Why? Donggaozi (東皋子) [a person's name] still believes that Fuxi's drawing of the trigrams was a revelation of the secrets of the Dao, a leakage of the mysteries of the divine, a dispersion of the great harmony, and a fragmentation of the primordial qi.
使知者不知大樸散矣。矧不立文字之禪。直指人心。于語言形跡之表。詎可常程義理而求其言說耶。是不獨文正公。文中子楊孟諸賢。未暇留神。吾徒傳教大法師輩。固有不知而興謗者。故先德云。千人萬人中撈捷一個半個而已。夫豈易信也哉。
(二十六) 阇那崛多。西天竺人也。帝時至長安大興善寺。奉敕譯法華等經。是年示滅。
(二十七) 仁壽初。詔曰。皇帝敬問章洪山之南谷智舜禪師。冬月極寒味道安隱。勉勖蒼產生就聖業。惟慈願力。朕實嘉焉。今遣開府盧元壽。宣朕意起禪師赴闕。舜以疾辭不赴。初舜從稠禪師出家習定。或時覺有妄念。即以錐刺股。由是塵慮不入至不得已或出一言。不過戒定慧而已。如是十餘年。稠奇之曰。汝於人事殆無心哉。而今而後可與言道矣。后辭入贊皇山。好事者奉米麵供之。舜辭去一不受。或問故。舜曰。山居橡栗足以御饑。何煩於人其簡易如此。見啖肉者必慘容戒之曰。六道殊形汝無不經。一切有命皆女父母。一切有生皆女曩形。而食其肉者。是食女父母。女心。
(二十八 甲子 五五) 安忍哉。聞者悛革也(詔賞罰度支。並付太子廣。上疾。楊素使張衡入侍。上暴崩。太子即位)。
○(時天下戶口抄計八百九十萬)。
(乙
【現代漢語翻譯】 現代漢語譯本： 使那些自以為知曉的人反而不知曉，是因為大道已經離散了。更何況是不立文字的禪宗，直指人心，在語言和表象之外，怎麼能用常規的義理來尋求言說呢？不僅僅是文正公、文中子楊雄、孟子等賢人沒有時間關注這些，我們這些傳教的大法師們，也有很多因為不瞭解而誹謗的。所以前代高僧說，『千人萬人中才能撈到一個半個開悟的』，這難道是容易相信的嗎？ (二十六) 阇那崛多（Jñānagupta，西印度僧人）。隋文帝時期來到長安大興善寺，奉旨翻譯《法華經》等經典。同年圓寂。 (二十七) 仁壽初年，隋文帝下詔說：『皇帝我恭敬地問候章洪山南谷的智舜禪師，在寒冷的冬月里修道是否安穩？希望你勉勵百姓成就聖業，你的慈悲願力，朕實在嘉許。』現在派遣開府盧元壽，傳達朕的旨意，請禪師到京城來。智舜以生病為由推辭沒有去。當初，智舜跟隨稠禪師出家習禪，有時覺察到有妄念，就用錐子刺自己的大腿。因此，塵世的雜念不能進入他的心中，即使不得已說出一句話，也不過是關於戒、定、慧而已。像這樣過了十多年，稠禪師驚奇地說：『你對於人世間的事情幾乎沒有心思了啊！從今以後可以和你談論道了。』後來，智舜告辭進入贊皇山。有好事的人送來米麵供養他，智舜辭謝，一樣也不接受。有人問他原因，智舜說：『山裡有橡子和栗子，足夠用來充飢，何必麻煩別人呢？』他的簡樸就是這樣。看見吃肉的人，必定面露悲憫之色，告誡他們說：『六道輪迴，形態各異，你沒有不經歷過的。一切有生命的，都是你的父母，一切有生靈的，都是你前世的形態。而吃它們的肉，就是吃你的父母，你的心啊！』 (二十八 甲子 五五) 真是安忍啊！聽到這些話的人都悔改了。（隋文帝下詔將賞罰和度支都交給太子楊廣管理。隋文帝生病，楊素派張衡入宮侍奉。隋文帝突然駕崩，太子即位）。 ○（當時天下戶口統計有八百九十萬戶）。 (乙
【English Translation】 English version: Making those who think they know, not know, is because the Great Dao has dispersed. Moreover, how can we, with Chan (Zen) that does not establish written words, directly pointing to the human mind, seek its expression through conventional meanings and reasoning beyond language and appearances? It's not just that worthies like Duke Wenzheng, Wenzhongzi Yang Xiong, and Mencius didn't have time to pay attention to these things; even among us, the great Dharma masters who propagate the teachings, there are many who slander out of ignorance. Therefore, a former virtuous monk said, 'Out of a thousand or ten thousand people, you can only find one or two who attain enlightenment quickly.' Is this easy to believe? (26) Jñānagupta (West Indian monk) arrived at Daxingshan Temple in Chang'an during the reign of Emperor Wen of Sui, and translated scriptures such as the Lotus Sutra by imperial order. He passed away in the same year. (27) In the early years of Renshou, Emperor Wen of Sui issued an edict saying: 'The Emperor respectfully inquires after the Chan master Zhishun of the South Valley of Zhanghong Mountain. Is your practice peaceful and stable in the extremely cold winter months? I hope you will encourage the people to achieve the holy undertaking. Your compassionate vows are truly appreciated by Us.' Now, I am sending Kaifu Lu Yuanshou to convey My will and invite the Chan master to the capital. Zhishun declined to go, citing illness. Initially, Zhishun became a monk and practiced meditation under Chan master Chou. Sometimes, when he noticed a deluded thought, he would prick his thigh with an awl. Therefore, worldly thoughts could not enter his mind, and even if he had to say a word, it would only be about morality (śīla), concentration (samādhi), and wisdom (prajñā). After more than ten years of this, Chan master Chou was amazed and said, 'You have almost no concern for worldly affairs! From now on, I can talk to you about the Dao.' Later, Zhishun bid farewell and entered Zhanghuang Mountain. Well-intentioned people offered him rice and flour, but Zhishun declined, not accepting any of it. When asked why, Zhishun said, 'Acorns and chestnuts in the mountains are enough to satisfy my hunger, why bother others?' His simplicity was like this. When he saw someone eating meat, he would surely show a compassionate expression and admonish them, saying, 'In the six realms of reincarnation, with different forms, there is nothing you have not experienced. All living beings are your parents, all sentient beings are your past forms. And eating their flesh is eating your parents, your heart!' (28 Jiazi 55) How unbearable! Those who heard these words repented. (Emperor Wen of Sui issued an edict to hand over rewards, punishments, and the Ministry of Revenue to Crown Prince Yang Guang. Emperor Wen of Sui fell ill, and Yang Su sent Zhang Heng to serve in the palace. Emperor Wen of Sui suddenly died, and the Crown Prince ascended the throne). ○ (At that time, the national household registration counted 8.9 million households). (B
丑) 煬帝廣(小字阿[序-予+(樊-大+女)]。高祖次子。篡立於仁壽宮。初登有政治民。后幸洛陽營建東京。發河南人夫數百萬。開通濟渠而達淮泗龍舟鳳舸。又至江都。民不堪命。而群盜蜂起。四海土崩。后為宇文弒之。壽五十九年)。
(二十九) 冬煬帝有事于南郊。詔僧道並同俗拜。道流莫敢言。諸沙門例不奉詔。帝詰之曰。詔條久頒。卿等固不奉命何也。時法師明瞻者對曰。陛下若使準制罷道。則微軀敢不奉命。如知大法可崇。則法服之下僧無敬俗之禮。帝曰。何以致拜周武。瞻曰周武任威縱暴仁德不施。不足為有國者法。陛下聖政惟仁不枉非罪。是以貧道得盡忠言。帝默然而罷。有司以瞻抗對。將抵以罪。瞻曰。所坐者瞻也。愿不以非律加吾徒。帝壯其不撓而不問。凡敬主之議由此而絕焉。
(三十 丙寅) 是歲三祖僧璨大師示寂。師或云徐州人。初以白衣謁二祖既授衣。屬周武廢教。往來司空山。積十餘年人無識者。隋開皇十二年有沙彌道信。禮師曰。愿和尚大慈乞與解脫法門。師曰。誰縛汝。曰無人縛。師曰。何更求解脫乎。信于言下大悟。服勞九載。授具戒已屢驗以玄犍。知其緣熟乃付衣。說偈曰。花種雖因地。從地種花生。若無人下種。花地盡無生。並付法衣曰。吾既得
【現代漢語翻譯】 現代漢語譯本 （丑）煬帝楊廣（小字阿[序-予+(樊-大+女)]，高祖次子，在仁壽宮篡位。剛登基時頗有政治才能，治理百姓。後來巡幸洛陽，營建東京，徵發河南數百萬民夫，開鑿通濟渠，直達淮河和泗水，乘坐龍舟鳳舸，又到江都。百姓不堪重負，各地盜賊蜂擁而起，天下土崩瓦解。後來被宇文化及所殺，享年五十九歲）。
（二十九）冬季，煬帝在南郊舉行祭祀大典，詔令僧人和道士都像普通百姓一樣跪拜。道士們不敢說什麼，但眾沙門都不肯聽從詔令。煬帝責問道：『詔令頒佈已久，你們為何不遵從？』當時法師明瞻回答說：『陛下如果下令廢除佛教，那麼微臣不敢不遵從。如果陛下認為佛法可以弘揚，那麼僧人在法服之下，就沒有向世俗之人跪拜的禮儀。』煬帝說：『為什麼要跪拜周武王？』明瞻說：『周武王憑藉威勢，放縱暴行，不施行仁德，不足以成為有國之君的榜樣。陛下聖明，施行仁政，不冤枉無罪之人，因此貧僧才能盡忠言。』煬帝沉默不語，作罷。有關官員認為明瞻抗旨，要治他的罪。明瞻說：『罪責在於我明瞻一人，希望不要用不合律法的罪名加罪於我的同伴。』煬帝讚賞他的不屈服，沒有追究。從此，僧人敬拜君主的議論就此停止。
（三十 丙寅）這一年，三祖僧璨大師圓寂。大師有人說是徐州人。最初以在家身份拜見二祖慧可，接受了衣缽。適逢周武帝廢除佛教，大師往來於司空山，十多年沒有人認識他。隋朝開皇十二年，有沙彌道信，禮拜大師說：『愿和尚大慈大悲，賜予我解脫法門。』大師說：『誰束縛了你？』道信說：『沒有人束縛我。』大師說：『那你還求解脫什麼呢？』道信當下開悟。服侍大師九年，受了具足戒后，多次用玄妙的道理來驗證他，知道他的因緣成熟，於是將衣缽傳給他，並說了偈語：『花種雖然因為地，從地種花生。若無人下種，花地盡無生。』同時將法衣交付給他，說：
【English Translation】 English version (Ugly) Emperor Yang Guang (small name A[序-予+(樊-大+女)], second son of Emperor Gaozu, usurped the throne at Renshou Palace. Initially, upon ascending the throne, he was politically capable and governed the people well. Later, he toured Luoyang, constructing the Eastern Capital, conscripting millions of laborers from Henan to dig the Tongji Canal, which reached the Huai and Si rivers. He traveled on dragon boats and phoenix barges to Jiangdu. The people could not bear the burden, and bandits rose up everywhere, causing the empire to collapse. Later, he was killed by Yuwen Huaji, at the age of fifty-nine).
(Twenty-nine) In winter, Emperor Yang held a ceremony in the southern suburbs, ordering monks and Taoists to prostrate themselves like common people. The Taoists dared not speak, but the monks generally refused to obey the order. The Emperor questioned them, saying, 'The decree has been issued for a long time, why do you not obey?' At that time, Dharma Master Mingzhan replied, 'If Your Majesty orders the abolition of Buddhism, then this humble one would not dare to disobey. But if Your Majesty believes that the Dharma can be promoted, then monks in their Dharma robes have no custom of bowing to laypeople.' The Emperor said, 'Why bow to King Wu of Zhou?' Mingzhan said, 'King Wu of Zhou relied on power, indulged in tyranny, and did not practice benevolence, not worthy of being a model for rulers. Your Majesty is wise, practices benevolent governance, and does not wrongly accuse the innocent, therefore this poor monk can speak truthfully.' The Emperor was silent and dismissed the matter. Officials considered Mingzhan's defiance and wanted to punish him. Mingzhan said, 'The blame lies with me, Mingzhan alone, I hope you will not punish my companions with unlawful charges.' The Emperor admired his unyielding spirit and did not pursue the matter. From then on, the discussion of monks revering the ruler ceased.
(Thirty, Bingyin year) In this year, the Third Patriarch, Great Master Sengcan, passed away. Some say the Master was from Xuzhou. Initially, he visited the Second Patriarch Huike as a layman and received the robe and bowl. Coinciding with Emperor Wu of Zhou abolishing Buddhism, the Master traveled to and from Sikong Mountain, and for more than ten years no one recognized him. In the twelfth year of the Kaihuang era of the Sui Dynasty, the novice Daoxin prostrated himself before the Master and said, 'May the Venerable One have great compassion and grant me the Dharma gate of liberation.' The Master said, 'Who binds you?' Daoxin said, 'No one binds me.' The Master said, 'Then what liberation do you seek?' Daoxin had a great awakening upon hearing these words. After serving the Master for nine years and receiving the full precepts, he was repeatedly tested with profound principles, and knowing that his karmic conditions were ripe, the Master passed on the robe and bowl to him, saying in a verse: 'Although the seed of a flower depends on the earth, flowers grow from the earth. If no one sows the seed, the flower field will be barren.' At the same time, he handed over the Dharma robe, saying:
汝能事已畢。即優遊江國。歷羅浮諸山復還舊止。士民樂其歸相率致供。師為四眾說法已。於法會大樹下儼立合掌而逝。十月十五日也。唐玄宗謚曰鑒智禪師。著信心銘一篇。其辭曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無缺無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空皆空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失功須臾反照。勝卻前空。前空轉變。皆由妄見。不用求真。唯須息見。二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沈境由能境。能由境能。欲知兩段。元是一空。一空同兩齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入迷路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺智者無為。愚人自縛。法無異法。妄有愛著。將心用心豈非大錯。迷生寂亂
【現代漢語翻譯】 現代漢語譯本 你完成了你的事情，便悠然自得地在江南一帶遊歷，經過羅浮山等山後又回到原來的地方。當地的士人和百姓喜歡他的歸來，爭相供養他。禪師為四眾弟子說法完畢后，在大樹下莊嚴地站立，合掌而逝。那是十月十五日。唐玄宗賜予他『鑒智禪師』的謚號。他著有《信心銘》一篇，其中的辭句是：至上的道並不難，只在于不要挑剔選擇。只要不憎恨也不貪愛，就能通透明白。哪怕有絲毫的偏差，也會像天地一樣遙遠隔絕。想要讓道顯現在眼前，就不要存有順從或違逆的念頭。違背和順從相互爭執，這就是心病。不認識玄妙的旨意，徒勞地靜坐也是沒有用的。圓滿如同廣闊的虛空，沒有欠缺也沒有剩餘。正是由於有所取捨，所以才不如本來的狀態。不要追逐外在的因緣，不要執著于空寂的忍耐。保持一種平等的心懷，一切自然消泯殆盡。停止動念是爲了歸於止靜，但停止反而更加擾動。只是停留在兩邊，怎麼能明白那唯一的真理？如果不能通達唯一的真理，在兩邊都會失去功效。捨棄有和沒有的觀念，從空的角度來看一切皆空。說話越多，思慮越多，反而越不相應。斷絕言語和思慮，無處不通達。迴歸根本就能領悟旨意，隨著外在的照見反而會失去功效。片刻之間反觀自照，勝過之前的空無。之前的空無轉變，都是由於虛妄的見解。不用向外尋求真理，只需要停止虛妄的見解。不要執著於二元的對立，謹慎地不要去追尋。只要有了是非的念頭，就會紛亂地失去本心。二元對立由一元而生，但一元也不要執守。一心不生起，萬法就沒有過錯。沒有過錯就沒有法，不生起就沒有心。能夠隨著外境而消滅，外境也隨著能動的心而沉寂。外境由能動的心而產生，能動的心也由外境而顯現。想要了解這兩者，原本就是空。這空與兩者相同，齊備地包含萬象。不分別精細和粗糙，哪裡會有偏頗和黨私？大道的本體寬廣，沒有容易也沒有困難。小見識的人心生狐疑，反而越急越慢。執著於它而失去尺度，必定會進入迷途。放任自然，本體沒有來去。順應本性就符合道，逍遙自在沒有煩惱。繫念執著就違背了真理，昏沉而不好。不好就勞神，又何必疏遠或親近？想要取得一乘之法，不要厭惡六塵。六塵不被厭惡，也就等同於真正的覺悟。有智慧的人無所作為，愚笨的人自己束縛自己。法沒有不同，只是虛妄地產生愛著。用意識去理解意識，難道不是大錯特錯嗎？迷惑就會產生寂靜和混亂。
【English Translation】 English version After you have completed your affairs, you leisurely traveled through the Jiangnan region, passing through mountains such as Mount Luofu before returning to your original place. The local scholars and people were delighted by your return and vied to make offerings to you. After the Master finished expounding the Dharma to the fourfold assembly, he stood solemnly under a large tree, with his palms together, and passed away. That was on the fifteenth day of the tenth month. Emperor Xuanzong of the Tang Dynasty bestowed upon him the posthumous title of 'Zen Master Jianzhi' (Zen Master of Insightful Wisdom) (鑒智禪師). He authored the 'Inscription on Faith in Mind' (信心銘) in one section, the words of which are: The Supreme Path is not difficult; it only dislikes picking and choosing. Just do not hate or love, and it will be clear and bright. A difference of a hair's breadth is like the distance between heaven and earth. If you want it to appear before you, do not harbor thoughts of compliance or resistance. Contradiction and compliance contending with each other, this is the sickness of the mind. Not recognizing the profound meaning, it is futile to sit in meditation. Round like the vast emptiness, without lack or excess. It is precisely because of taking and rejecting that one is not as one should be. Do not pursue external conditions, do not dwell on empty endurance. Maintain a kind of equanimity, and everything will naturally cease. Stopping movement is to return to stillness, but stopping only agitates it more. Merely dwelling on the two sides, how can one know the one truth? If one cannot penetrate the one truth, one will lose merit in both places. Abandon the notions of existence and non-existence; from the perspective of emptiness, everything is empty. The more one speaks, the more one thinks, the more one becomes unaligned. Cut off speech and thought, and there is nowhere one cannot penetrate. Returning to the root, one attains the meaning; following external reflections, one loses merit. In a moment, reflect inwardly, surpassing the previous emptiness. The transformation of the previous emptiness is all due to deluded views. There is no need to seek truth; one only needs to cease views. Do not dwell on dualistic views; be careful not to pursue them. As soon as there is right and wrong, one will lose one's mind in confusion. Duality arises from oneness, but do not cling to oneness either. When the one mind does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. Able to extinguish with the environment, the environment also subsides with the able. The environment arises from the able, the able arises from the environment. If you want to know these two aspects, originally they are one emptiness. This one emptiness is the same as both, equally containing all phenomena. Not seeing fine or coarse, how can there be partiality or partisanship? The substance of the Great Path is broad, without ease or difficulty. Small views breed doubt, becoming more urgent and slower. Clinging to it and losing measure, one will surely enter the path of delusion. Letting it be natural, the substance has no going or staying. Allowing nature to accord with the Path, one is free and without vexation. Attaching thoughts deviates from truth, becoming dull and not good. Not good is to labor the mind, so why be distant or close? If you want to attain the One Vehicle, do not detest the six dusts (六塵). If the six dusts are not detested, they are the same as true enlightenment. The wise are non-active, the foolish bind themselves. Dharma is not different from dharma; it is only that delusion gives rise to attachment. Using the mind to understand the mind, is this not a great mistake? Delusion gives rise to stillness and chaos.
。悟無好惡。一切二邊。良由斟酌。夢幻虛花何勞把捉。得失是非。一時放卻眼若不寐諸夢自除。心若不異。萬法一如。如如體玄兀爾忘緣。萬緣齊觀。復歸自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則契心平等。所作皆息。狐疑淨盡。正信調直。一切不留。無可記憶。虛明自照不勞心力。非思量處。識智難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者皆入此宗。宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如此。何慮不畢。信心不二。不二信心。言語道斷。非去來今。
(三十一 丁卯) 始平令楊宏。率道士名儒。入智藏寺啟曾義法莚。命法師惠凈與道士余永通論議永通欲先立義。凈曰。道流入寺。義有主賓汝安得先。於是凈問老子云。有物混成先天地生。吾不知其名。字之曰道。且道體一故混耶。體異故混耶。若體一故混則正混之時已自成一。是則一非道生。若體異故混。且未混之時已自成二。然則二非一起矣。永通茫然不知所對。無言而罷。
(乙亥) 煬帝窮奢極侈。乘龍舟錦帆沿汴而下入于
【現代漢語翻譯】 現代漢語譯本：領悟到沒有好與壞的分別，一切對立的兩端，都是由於主觀的判斷和選擇。夢幻和虛幻的花朵，何必去執著和把握？得與失、是與非，一時全部放下。如果眼睛不被迷惑，各種夢境自然消除；如果心不分別差異，萬法原本就是一體。如如的本體深奧玄妙，自然而然地忘記外緣。觀察萬緣平等齊一，迴歸自然本性。泯滅探究事物所以然的念頭，這種境界是無法比擬和描述的。停止動念，並非沒有動，動與靜止，都不是絕對的靜止。兩相對立的概念既然不能成立，那麼單一的概念又從何而來呢？究竟徹底地探究真理，不執著于任何固定的規則和模式，與平等的心相應，所作所為都停止下來。狐疑徹底消除，正直的信念自然調和順直。一切都不停留，沒有什麼可以記憶。虛空光明自然照耀，不需要費心費力。這不是思慮可以到達的地方，識和智慧難以測度。真如法界，沒有他者，也沒有自我。想要迅速相應，唯一的方法就是認識到『不二』的道理。不二的境界包含一切，沒有什麼是不能包容的。十方世界的智者，都進入了這個宗門。宗門的境界不是短暫或長遠，一念即是萬年。無處不在，十方世界就在眼前。極小與極大相同，超越了對立的境界。極大與極小相同，看不到邊際。有即是無，無即是有。如果不能這樣理解，就沒有必要固守。一即一切，一切即一。只要能夠這樣，何必擔心不能達到最終的解脫？信心與不二是一體的，不二的信心。言語的道路斷絕，超越了過去、現在和未來。 始平縣令楊宏，率領道士和名儒，進入智藏寺，開啟曾義法筵。他命令法師惠凈與道士余永通進行辯論。余永通想要先立論，惠凈說：『道教人士來到寺廟，義理有主客之分，你怎麼能先立論呢？』於是惠凈問老子說：『有一樣東西混混沌沌，在天地產生之前就存在了。我不知道它的名字，就把它叫做「道」。那麼，道的本體是因為同一才混沌呢？還是因為不同才混沌呢？如果因為同一才混沌，那麼正在混沌的時候就已經自然成為一體了，這樣說來，一體就不是道產生的。如果因為不同才混沌，那麼在沒有混沌的時候就已經自然成為二了，這樣說來，二就不是從一開始就有的。』余永通茫然不知如何回答，無言以對，辯論就此結束。 （乙亥年）隋煬帝極盡奢靡，乘坐龍舟，張掛著華麗的錦帆，沿著汴河向下游駛去。
【English Translation】 English version: Realizing there is no good or bad, all dualistic extremes arise from subjective judgment and choice. Why cling to and grasp at dreams and illusory flowers? Let go of gain and loss, right and wrong, all at once. If the eyes are not deluded, all dreams will naturally cease; if the mind does not differentiate, all dharmas are originally one. The Suchness (Tathata) (True Nature) of the essence is profound and mysterious, naturally forgetting external conditions. Observing all conditions equally, returning to natural essence. Extinguishing the thought of investigating the reason for things, this state is beyond comparison and description. Stopping movement is not the absence of movement; movement and stillness are not absolute stillness. Since dualistic concepts cannot be established, from where does the concept of oneness arise? Thoroughly investigating the truth, not clinging to any fixed rules or patterns, corresponding with an equal mind, all actions cease. Doubts are completely eliminated, and upright faith is naturally harmonized and straightened. Nothing remains, and there is nothing to remember. Empty and bright, it shines naturally, without effort. This is not a place that thought can reach, and knowledge and wisdom cannot fathom. The True Thusness Dharma Realm (Dharmadhatu) (Realm of Reality), has neither other nor self. If you want to quickly correspond, the only way is to recognize the principle of 'non-duality' (advaita). The state of non-duality encompasses everything, and there is nothing that cannot be contained. The wise ones of the ten directions all enter this school. The state of the school is neither short nor long; one thought is ten thousand years. It is everywhere and nowhere; the ten directions are before your eyes. The extremely small is the same as the extremely large, transcending the realm of opposition. The extremely large is the same as the extremely small, and there is no boundary to be seen. Existence is non-existence, and non-existence is existence. If you cannot understand it this way, there is no need to cling to it. One is all, and all is one. As long as you can do this, why worry about not reaching final liberation? Faith and non-duality are one, non-dual faith. The path of language is cut off, transcending the past, present, and future. Yang Hong, the magistrate of Shiping County, led Taoists and famous scholars into Zhizang Temple to open the Zengyi Dharma assembly. He ordered Dharma Master Huijing to debate with Taoist Yu Yongtong. Yu Yongtong wanted to present his argument first, but Huijing said, 'Taoists have come to the temple, and the principles have a host and guest. How can you present your argument first?' Then Huijing asked Lao Tzu, 'There is something mixed and chaotic that existed before heaven and earth were born. I do not know its name, so I call it "Tao". Then, is the essence of Tao chaotic because it is the same, or is it chaotic because it is different? If it is chaotic because it is the same, then at the moment of chaos, it has already naturally become one. In that case, one is not produced by Tao. If it is chaotic because it is different, then before it was chaotic, it was already naturally two. In that case, two did not exist from the beginning.' Yu Yongtong was at a loss and did not know how to answer. He was speechless, and the debate ended. (Year Yihai) Emperor Yang of the Sui Dynasty indulged in extravagance, riding a dragon boat with magnificent brocade sails, sailing down the Bian River.
楊州。天下諸侯反叛稱帝王者各據一方。凡五十二處。太原唐公李淵起義兵而來救駕矣。
(丙子) 唐師至江都。帝以手琢案曰。渠有奇相。渠得之矣。十一月唐師入京。遙尊為太上皇。立代王侑為帝。紹隋室也。
(三十二) 恭帝侑(煬之孫。元德太子之子。十三即位。以唐公為相。進封唐王。次年五月禪位與唐。封為鄗固公。武德二年薨。壽十五。在位二年)。
(丁丑) 改義寧(上在汀都淫虐日甚。宇文化及因思歸之士夜入宮弒帝及宗室皆死)。
(三十三) 神僧法喜者貌寢陋。年若四十許。嶺表父老咸言。兒時見之。談晉宋間事。歷歷可聽。又自言。嘗從東林遠公游。語默不常。然皆為吉兇之兆。煬帝幸維楊。聞其有異召之。俄一日繞宮中遍索羊頭。帝惡之以付廷尉。手足銀鐺禁衛嚴甚。喜日丐於市飲食自若。有司以聞。帝命按視封鑰如故。及啟戶視之。唯見袈裟覆黃金骨。骨皆連鎖。遽以白帝。敕長安王怛覈實如狀。詔以香泥樹骨塑之。是夕喜以泥像起行。言笑如故。遂釋其禁。未幾示疾。命嘗所善者。去其薦置身簀上。下以熾炭炙之數日。半身紅爛即死。葬之香山寺側。后數歲有自海南歸者。見喜無恙其人發冢視之。唯空棺爾。計是時喜已三百餘歲矣。及煬帝于江都遇
【現代漢語翻譯】 現代漢語譯本 楊州。天下諸侯反叛，各自稱帝為王，佔據了五十二處地方。太原的唐國公李淵起兵前來救駕。
(丙子年)唐軍抵達江都。隋煬帝用手敲擊桌案說：『他有奇異的相貌，看來天下要歸他了。』十一月，唐軍進入京城，遙尊隋煬帝為太上皇，立代王楊侑為皇帝，繼承隋朝的基業。
(三十二)恭帝楊侑（隋煬帝的孫子，元德太子之子，十三歲即位，以唐國公為相，後進封為唐王。第二年五月禪位給唐朝，被封為鄗國公。武德二年去世，享年十五歲，在位兩年）。
(丁丑年)改年號為義寧（隋煬帝在江都日益荒淫，宇文化及趁著思念家鄉的士兵夜晚進入皇宮，弒殺了隋煬帝以及他的宗室，全部遇害）。
(三十三)有位名叫法喜的神僧，相貌醜陋，年紀大約四十多歲。嶺南一帶的老人們都說，小時候就見過他，他談論晉朝和宋朝的事情，說得清清楚楚。他又自稱曾經跟隨東林寺的慧遠大師遊歷。他的言語和舉止不合常理，但都預示著吉兇。隋煬帝巡幸維揚時，聽說他有奇異之處，就召見了他。不久，有一天，法喜在皇宮中到處尋找羊頭。隋煬帝厭惡他，就把他交給廷尉。廷尉給他戴上手銬腳鐐，看守非常嚴密。法喜每天在市場上乞討食物，吃喝如常。有關部門把這件事報告給隋煬帝，隋煬帝命令檢查封鎖和鑰匙，一切如舊。打開門一看，只見一件袈裟覆蓋著一副黃金色的骨骼，骨骼都被鎖鏈鎖著。廷尉急忙把這件事報告給隋煬帝，隋煬帝下令讓在長安的王怛覈實，情況確實如此。隋煬帝下詔用香泥包裹骨骼，塑成法喜的像。當晚，法喜用泥像站起來行走，談笑如常。於是隋煬帝就解除了對他的禁錮。不久，法喜聲稱自己生病了，命令他平時關係好的人，把鋪在他身下的草蓆拿走，把他放在竹蓆上，下面用燒紅的木炭炙烤他，烤了幾天，半邊身子都燒爛了，他就死了，被埋葬在香山寺旁邊。幾年后，有從海南迴來的人，看見法喜安然無恙。那個人就挖開法喜的墳墓檢視，只見一口空棺。算起來，這時法喜已經三百多歲了。後來隋煬帝在江都遇害。
【English Translation】 English version Yangzhou. The lords of the realm rebelled, each declaring themselves emperor or king, occupying fifty-two locations. Li Yuan, the Duke of Tang from Taiyuan, raised troops to come and rescue the emperor.
(Bingzi Year) The Tang army arrived at Jiangdu. Emperor Yang of Sui tapped the table with his hand and said, 'He has an extraordinary appearance; it seems the empire will belong to him.' In November, the Tang army entered the capital, remotely honoring Emperor Yang of Sui as the Supreme Emperor, and establishing Yang You, the Prince of Dai, as the emperor, continuing the Sui dynasty.
(Thirty-second) Emperor Gong Yang You (Grandson of Emperor Yang of Sui, son of Crown Prince Yuande, ascended the throne at the age of thirteen, with the Duke of Tang as his prime minister, later promoted to Prince of Tang. In May of the following year, he abdicated to the Tang dynasty and was enfeoffed as the Duke of Guoguo. He died in the second year of the Wude era, at the age of fifteen, reigning for two years).
(Dingchou Year) The era name was changed to Yining (Emperor Yang of Sui became increasingly dissolute in Jiangdu. Yuwen Huaji took advantage of soldiers longing for home to enter the palace at night and assassinate Emperor Yang of Sui and his imperial family, all of whom were killed).
(Thirty-third) There was a divine monk named Faxi, who had an ugly appearance and was about forty years old. The elders in the Lingnan area all said that they had seen him when they were children, and he spoke clearly about the events of the Jin and Song dynasties. He also claimed to have traveled with Master Huiyuan of Donglin Temple. His words and actions were unconventional, but they all foreshadowed good or bad fortune. When Emperor Yang of Sui visited Weiyang, he heard that Faxi had extraordinary abilities and summoned him. Soon, one day, Faxi searched everywhere in the palace for a sheep's head. Emperor Yang of Sui disliked him and handed him over to the Court of Justice. The Court of Justice put him in handcuffs and shackles, and the guards were very strict. Faxi begged for food in the market every day, eating and drinking as usual. The relevant departments reported this matter to Emperor Yang of Sui, who ordered them to check the seals and keys, and everything was as before. When the door was opened, only a kasaya (袈裟) was seen covering a golden skeleton, and the bones were all locked with chains. The Court of Justice hurriedly reported this matter to Emperor Yang of Sui, who ordered Wang Da in Chang'an to verify that the situation was indeed as reported. Emperor Yang of Sui issued an edict to wrap the bones with fragrant mud and sculpt an image of Faxi. That night, Faxi used the mud statue to stand up and walk, talking and laughing as usual. So Emperor Yang of Sui lifted his imprisonment. Soon, Faxi claimed to be ill and ordered those who were usually close to him to remove the straw mat under him and place him on a bamboo mat, and then roast him with red-hot charcoal. After a few days of roasting, half of his body was rotten, and he died and was buried next to Xiangshan Temple. Several years later, someone who returned from Hainan saw Faxi safe and sound. That person dug up Faxi's grave to check, and only an empty coffin was found. It is estimated that Faxi was more than three hundred years old at this time. Later, Emperor Yang of Sui was killed in Jiangdu.
弒。方悟喜索羊頭之驗云。
石室論曰。唐牧之云。昔有相士。稱文帝當有天下。後果篡奪得之。週末楊氏為八柱國。公侯相繼久矣。一旦以男子偷竊位號。不三十年。老壯嬰兒皆不得其死。彼知相法當曰此為楊氏禍。乃可謂善相者。牧之之論誠為警絕。然文帝削平天下混一海字。君臨萬國者二十四年。創置禮樂法度。多為唐所遵用。仁壽間天下戶至八百七十萬。以唐疆宇之廣。歷五朝至天寶末。才九百餘萬戶。隋文開統而身及太平。固一代之英主也。惜其末年任一楊素而弗獲其終。嗚呼豈唯隋文而已哉。凡魏晉以來符石姚劉二蕭陳高宇文楊氏十三朝。興亡因果循環之驗。皆毫末無差。吾教所以誕敷六合有大益於天下國家者。其言因果報應之事。與天道大合。有以助天為勸沮也。故鴻經廣論深切著明。必欲人人自信。因即如是。果亦如之。莫可逭也。儒雖曰其事好還。然未伸勸沮之理。此所以牧之唯詆隋文而不遠推累朝積習循環之弊。獨唐家之興則異於彼。故其運祚靈長。益足以為天下之至鑒右隋三主凡三十八年。
佛祖歷代通載卷第十 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十一
嘉興路大中祥符禪寺住持華亭念常集
唐(姓李氏王土德都二
【現代漢語翻譯】 現代漢語譯本
弒。方悟喜索羊頭之驗云。
石室論曰：唐牧之說，過去有個相士，聲稱文帝（指隋文帝楊堅）應當擁有天下，後來果然通過篡奪得到了天下。週末的楊氏家族是八柱國，公侯世代相繼已經很久了，一旦以男子偷竊帝位，不到三十年，老的、壯的、嬰兒都不得好死。那位相士如果懂得相法，就應當說這是楊氏的災禍，才可以稱得上是善於相面的人。牧之的評論確實是警醒而深刻。然而文帝削平天下，統一海內，君臨萬國二十四年，創立設定禮樂法度，很多都被唐朝所遵用。仁壽年間天下戶數達到八百七十萬。以唐朝疆域的廣闊，經歷了五個朝代到天寶末年，才九百餘萬戶。隋文帝開創統一，自身也享受了太平，確實是一代英明的君主。可惜他晚年任用楊素一人，而不能善終。唉！豈止是隋文帝而已呢？凡是魏晉以來的符石、姚、劉、二蕭、陳、高、宇文、楊氏這十三朝，興亡因果循環的驗證，都毫釐不差。我們佛教之所以能夠廣泛傳播於天下，對天下國家有很大的益處，是因為它所說的因果報應之事，與天道非常契合，能夠幫助天道勸善懲惡。所以佛教的經典廣泛論述，深刻而明確地闡述因果報應，一定要人人深信，種下什麼樣的因，就會得到什麼樣的果，是無法逃避的。儒家雖然也說善惡有報，但沒有闡明勸善懲惡的道理。這就是為什麼牧之只批評隋文帝，而不遠推累朝積習循環的弊端。唯獨唐朝的興起不同於他們，所以它的國運長久，更加可以作為天下的借鑑。隋朝三位君主總共統治了三十八年。
佛祖歷代通載卷第十 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十一
嘉興路大中祥符禪寺住持華亭念常集
唐（姓李氏王土德都二）
【English Translation】 English version
Killed. Only then did he realize the verification of Xi Suo's sheep's head.
Shi Shi commented: Tang Muzhi said, 'In the past, there was a physiognomist who claimed that Emperor Wen (referring to Emperor Wen of Sui, Yang Jian) should possess the world, and later he indeed seized it through usurpation. The Yang family at the end of the Zhou Dynasty were the Eight Pillar Generals, and the dukes and marquises succeeded each other for a long time. Once a man stole the throne, within thirty years, the old, the strong, and the infants would all die unnatural deaths. If that physiognomist understood physiognomy, he should have said that this was the disaster of the Yang family, and then he could be called a good physiognomist.' Muzhi's comments are indeed警醒 and profound. However, Emperor Wen pacified the world, unified the country, and reigned over all nations for twenty-four years. He created and established rites, music, laws, and institutions, many of which were followed by the Tang Dynasty. During the Renshou period, the number of households in the country reached 8.7 million. With the vast territory of the Tang Dynasty, it took five dynasties until the end of the Tianbao era to reach just over 9 million households. Emperor Wen of Sui initiated unification and enjoyed peace himself, truly a wise ruler of his generation. It is a pity that in his later years, he appointed Yang Su alone and could not end well. Alas! Is it only Emperor Wen of Sui? All the thirteen dynasties since the Wei and Jin Dynasties, including Fu Shi, Yao, Liu, the Two Xiao, Chen, Gao, Yuwen, and Yang families, the verification of the cycle of rise and fall, cause and effect, is accurate to the slightest detail. The reason why our Buddhism can spread widely throughout the world and greatly benefit the country is that its teachings of cause and effect and retribution are very consistent with the way of heaven, and can help heaven to encourage good and punish evil. Therefore, Buddhist scriptures extensively discuss and profoundly and clearly expound on cause and effect and retribution, and it is essential that everyone deeply believes that whatever cause is planted, whatever result will be obtained, and there is no escape. Although Confucianism also says that good and evil are rewarded, it does not explain the principle of encouraging good and punishing evil. This is why Muzhi only criticizes Emperor Wen of Sui and does not extend the criticism to the accumulated bad habits and cycles of previous dynasties. Only the rise of the Tang Dynasty is different from them, so its national fortune is long-lasting, and it can serve as a great lesson for the world. The three rulers of the Sui Dynasty reigned for a total of thirty-eight years.
Chronicles of Buddhas and Patriarchs Through the Ages, Volume 10 Taisho Tripitaka, Volume 49, No. 2036, Chronicles of Buddhas and Patriarchs Through the Ages
Chronicles of Buddhas and Patriarchs Through the Ages, Volume 11
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Zen Temple in Jiaxing Road
Tang (Surname Li, Royal Earth Virtue, Capital Two)
京)雷氏曰(神太高則中睿玄肅代德順憲穆景文武宣懿僖昭哀濮亡。唐主二十二。二百九十二年)。
(戊寅) 高祖神堯皇帝淵改武德(字叔德。隴西成紀人。其先武昭王李皓之後。李歆弘農太守重耳金門鎮將熙李天錫周八柱虎。西魏賜姓大野氏。官至太尉。與李弼等八人佐周有功。皆為柱國號八柱也。虎卒周追其功封唐國公。公生昞。襲封唐公。高祖父也。仕隋為安州總管。生高祖于長安。紫氣充庭。體有三乳。性寬仁厚。又襲唐公。隋恭帝進封唐王。既太宗世。民知隋必亡。謀舉大事。祖從之。秋七月舉義兵。冬十一月克京城。明年夏五月恭遜位於高祖。即位於長安。改國號唐。在位九年。壽七十一崩。葬獻陵內禪太宗太宗。佛心天子也。創基定業廊清方維。傳世二十二。凡二百九十二年。自開闢以來。有天下者俱未若唐甚盛也。吾教盛衰常與帝道相望。由是內外護聖賢之多典章之備。亦無出此朝。故於唐頗稱全書幸名教君子。與夫吾屬后之來者有以稽考焉)。
七廟制(東西直排皆面陽明。始祖居中。三昭居左三穆居右次序如是)。
(二) 帝受隋禪百官拜舞。僧但山呼拱立一面。鄂國公尉遲敬德金吾衛將軍劉文靖奏曰。僧未登聖。俱是凡夫。何乃高揖王侯父母反拜。孰可忍也。帝令定
【現代漢語翻譯】 現代漢語譯本：雷氏說，唐朝從高祖到哀帝，共經歷了二十二位皇帝，統治了二百九十二年。（戊寅年）高祖神堯皇帝李淵改年號為武德（字叔德，隴西成紀人。他的祖先是武昭王李皓的後代，李歆曾任弘農太守，李重耳曾任金門鎮將，李熙、李天錫都曾效力于北周，李虎是西魏的八柱國之一，被賜姓大野氏，官至太尉。他與李弼等八人輔佐北周有功，都被封為柱國，號稱八柱國。李虎去世后，北周追念他的功勞，追封他為唐國公。李虎生李昞，李昞繼承了唐國公的爵位，是高祖的父親，在隋朝擔任安州總管。李昞在長安生下了高祖，當時紫氣瀰漫庭院，高祖天生有三個乳頭，性格寬厚仁慈。高祖也繼承了唐國公的爵位，隋恭帝晉封他為唐王。到了太宗時期，百姓們都知道隋朝必定滅亡，於是謀劃起義大事，高祖聽從了他們的建議。秋季七月，高祖舉起義兵，冬季十一月攻克京城。第二年夏季五月，隋恭帝將皇位禪讓給高祖，高祖在長安即位，改國號為唐。在位九年，享年七十一歲駕崩，葬于獻陵。之後禪位給太宗。太宗是具有佛心的天子，開創基業，安定天下，澄清四方。唐朝傳世二十二代，共二百九十二年。自從開天闢地以來，得到天下的人沒有誰能比得上唐朝的鼎盛。佛教的興盛與衰落常常與帝王的統治相聯繫。因此，唐朝內外護持佛教的聖賢很多，典章制度也很完備，沒有哪個朝代能超過它。所以在這裡對唐朝做了比較全面的記載，希望名教君子以及我們後來的僧人能夠有所參考。） 七廟制度（東西排列，都面向陽面。始祖居中，三昭位於左邊，三穆位於右邊，次序就是這樣。） （二）皇帝接受隋朝的禪讓，百官都跪拜舞蹈，只有僧人只是合掌站立在一旁。鄂國公尉遲敬德、金吾衛將軍劉文靖上奏說：『僧人沒有登上聖位，都是凡夫俗子，憑什麼能高高在上地接受王侯父母的跪拜？這怎麼能容忍呢？』皇帝下令制定禮儀。
【English Translation】 English version: The Lei clan records that the Tang dynasty, from Emperor Gaozu to Emperor Ai, had twenty-two emperors and ruled for two hundred and ninety-two years. (In the year of Wu-yin) Emperor Gaozu Shenyao, Li Yuan, changed the era name to Wude (courtesy name Shude, a native of Chengji, Longxi. His ancestors were descendants of King Wuzhao, Li Hao. Li Xin served as the governor of Hongnong, Li Chong'er served as the garrison commander of Jinmen, and Li Xi and Li Tianxi both served the Northern Zhou dynasty. Li Hu was one of the eight pillar generals of the Western Wei dynasty, was granted the surname Daye, and held the official position of Grand Commandant. He and Li Bi and others assisted the Northern Zhou dynasty with merit, and were all granted the title of Pillar General, known as the Eight Pillar Generals. After Li Hu's death, the Northern Zhou dynasty commemorated his merits and posthumously enfeoffed him as Duke of Tang. Li Hu begat Li Bing, who inherited the title of Duke of Tang and was the father of Emperor Gaozu, serving as the General Manager of Anzhou during the Sui dynasty. Li Bing gave birth to Emperor Gaozu in Chang'an, at which time purple air filled the courtyard, and Emperor Gaozu was born with three nipples, possessing a kind and benevolent nature. Emperor Gaozu also inherited the title of Duke of Tang, and Emperor Gong of Sui promoted him to Prince of Tang. By the time of Emperor Taizong, the people knew that the Sui dynasty was bound to perish, so they planned a major uprising, and Emperor Gaozu followed their advice. In the seventh month of autumn, Emperor Gaozu raised an army of righteousness, and in the eleventh month of winter, he captured the capital city. In the fifth month of summer the following year, Emperor Gong of Sui abdicated the throne to Emperor Gaozu, who ascended the throne in Chang'an and changed the dynasty name to Tang. He reigned for nine years, died at the age of seventy-one, and was buried in Xianling. Later, he abdicated the throne to Emperor Taizong. Emperor Taizong was a Son of Heaven with a Buddhist heart, who founded the dynasty, stabilized the country, and pacified all directions. The Tang dynasty lasted for twenty-two generations, totaling two hundred and ninety-two years. Since the beginning of time, no one who has obtained the empire has been able to compare with the prosperity of the Tang dynasty. The rise and fall of Buddhism are often linked to the rule of the emperors. Therefore, there were many sages and virtuous people inside and outside the Tang dynasty who supported Buddhism, and the codes and regulations were also very complete, with no dynasty surpassing it. Therefore, a relatively comprehensive record of the Tang dynasty is made here, hoping that the gentlemen of the Mingjiao and our later monks can have something to refer to.) The Seven Ancestral Temples System (Arranged in the east and west, all facing the sunny side. The founding ancestor is in the center, the three Zhao are on the left, and the three Mu are on the right, and the order is like this.) (Two) The emperor accepted the abdication of the Sui dynasty, and all the officials prostrated and danced, only the monks stood aside with their palms together. Yuchi Jingde, Duke of E, and Liu Wenjing, General of the Golden Guard, memorialized, 'The monks have not attained sainthood, they are all ordinary people, why should they be high above and receive the prostrations of princes and parents? How can this be tolerated?' The emperor ordered the establishment of etiquette.
儒釋優劣編入朝典議訖表聞。不合拜上。
(己卯) 定租稅法。
(甲申) 七年二月丁巳。高祖釋奠於國學召名儒僧道論義。道士劉進喜問沙門惠乘曰。悉達太子六年苦行求證道果。是則道能生佛。佛由道成。故經曰。求無上道又曰體解大道發無上心。以此驗之。道宜先佛。乘曰。震旦之於天竺。猶環海之比鱗洲。老君與佛先後三百餘年。豈昭王時佛而求敬王之道哉。進喜曰。太上大道先天地生。鬱勃洞靈之中。煒燁玉清之上。是佛之師也。乘曰。按七籍九流。經國之典宗本週易。五運相生二儀斯辟。妙萬物之謂神。一陰一陽之謂道。寧云別有大道先天地生乎。道既無名。曷由生佛。中庸曰。率性之謂道車胤曰。在己為德。及物為道。豈有頂戴金冠身披黃褐鬢垂素髮手執玉璋居大羅之上獨稱大道。何其謬哉。進喜無對。已而太學博士陸德明隨方立義。遍析其要。帝悅曰。三人皆勍敵也。然德明一舉輒蔽之。可謂賢矣。遂各賜之帛。
(三 乙酉) 太史令庾儉。恥以術官。薦傅奕自代。奕在隋為黃冠。甚不得志。既承革政得志朝廷。及為令有道士傅仁均者。頗閑歷學。奕舉為太史丞遂與之附合。上疏請除罷釋教事。十有一條其略曰。佛在西域言妖路遠。漢譯胡經恣其假託。故使不忠不孝。削髮
{ "translations": [ "現代漢語譯本", "關於儒釋優劣的編纂納入朝典的議論完畢後上奏，不適合拜見皇上。", "", "（己卯年）制定租稅法。", "", "（甲申年）貞觀七年二月丁巳日，唐太宗在高祖的國學舉行釋奠禮，召集名儒、僧人、道士辯論義理。道士劉進喜問沙門惠乘說：『悉達太子（Siddhartha，佛教創始人釋迦牟尼的本名）六年苦行才證得道果，那麼道能生佛，佛由道而成。所以佛經說：『求無上道』，又說『體解大道發無上心』。由此驗證，道應該先於佛。』惠乘說：『震旦（Zhèndàn，古代中國的稱謂）之於天竺（Tiānzhú，古代印度的稱謂），猶如環海之比鱗洲。老君（Lǎojūn，道教始祖老子）與佛（Fó，佛教創始人釋迦牟尼）先後相差三百餘年。難道周昭王（Zhōu Zhāowáng）時有佛而會去敬奉周敬王（Zhōu Jìngwáng）的道嗎？』劉進喜說：『太上大道（Tàishàng dàdào，道教的最高境界）先天地而生，在鬱勃洞靈之中，煒燁玉清之上，是佛的老師。』惠乘說：『按七籍九流，經國之典以《周易》（Zhōu Yì，儒家經典）為根本。五運相生，二儀才開辟。妙萬物叫做神，一陰一陽叫做道。難道說還有別的大道先天地而生嗎？道既然沒有名字，又怎麼能生佛呢？《中庸》（Zhōngyōng，儒家經典）說：『率性之謂道』，車胤（Chē Yìn，晉朝人，以囊螢夜讀聞名）說：『在己為德，及物為道』。難道有頭戴金冠，身披黃褐，鬢垂素髮，手執玉璋，居住在大羅之上，獨自稱作大道的嗎？這多麼荒謬啊！』劉進喜無言以對。不久，太學博士陸德明（Lù Démíng）隨方立義，全面分析了其中的要點。唐太宗高興地說：『三人都是強勁的對手啊！然而陸德明一舉就能駁倒他們，真可謂賢能啊！』於是分別賞賜他們縑帛。", "", "（貞觀三年，乙酉年）太史令庾儉（Yǔ Jiǎn）以擔任術官為恥，推薦傅奕（Fù Yì）代替自己。傅奕在隋朝時是道士，很不得意。等到承接革新政治后，便在朝廷中得意起來。等到擔任太史令后，有個道士叫傅仁均（Fù Rénjūn），頗為熟悉曆法之學。傅奕便舉薦他為太史丞，於是與他相互勾結，上疏請求廢除佛教之事，共有十一條，其中大略是說：『佛（Fó，佛教創始人釋迦牟尼）在西域，言語妖妄，道路遙遠。漢朝翻譯的胡人經書，任憑他們假託。所以才使得不忠不孝之人，削髮爲僧。", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "The discussion on compiling the merits and demerits of Confucianism and Buddhism into the court code was completed and reported, and it was not appropriate to pay homage to the emperor.", "", "(Year of Jimao) The tax law was established.", "", "(Year of Jiashen) On the Ding Si day of the second month of the seventh year of the Zhenguan era, Emperor Taizong of Tang held a Shi Dian ceremony (釋奠禮, a ceremony to honor Confucius and his disciples) at the National Academy and summoned famous Confucian scholars, monks, and Taoists to discuss doctrines. The Taoist Liu Jinxi asked the monk Huicheng: 'Prince Siddhartha (Siddhartha, the original name of the founder of Buddhism, Sakyamuni) practiced asceticism for six years to attain enlightenment. Therefore, the Dao can give rise to the Buddha, and the Buddha is formed by the Dao. So the Buddhist scriptures say: 'Seeking the supreme Dao,' and also say 'Embodying and understanding the great Dao gives rise to the supreme mind.' Based on this, the Dao should precede the Buddha.' Huicheng said: 'Zhendan (Zhèndàn, an ancient name for China) is to Tianzhu (Tiānzhú, an ancient name for India) as the surrounding sea is to a scale-like continent. Laozi (Lǎojūn, the founder of Taoism) and the Buddha (Fó, the founder of Buddhism, Sakyamuni) lived more than three hundred years apart. Could it be that during the reign of King Zhao of Zhou (Zhōu Zhāowáng), there was a Buddha who would revere the Dao of King Jing of Zhou (Zhōu Jìngwáng)?' Liu Jinxi said: 'The Supreme Great Dao (Tàishàng dàdào, the highest state of Taoism) existed before heaven and earth, in the midst of exuberant and profound spirituality, above the radiant Jade Purity, and is the teacher of the Buddha.' Huicheng said: 'According to the Seven Classics and Nine Schools, the classics for governing the country are based on the Book of Changes (Zhōu Yì, a Confucian classic). The five elements generate each other, and the two principles of Yin and Yang are established. The mystery of all things is called spirit, and one Yin and one Yang is called Dao. How can it be said that there is another great Dao that existed before heaven and earth? Since the Dao has no name, how can it give rise to the Buddha? The Doctrine of the Mean (Zhōngyōng, a Confucian classic) says: 'Following one's nature is called the Dao.' Che Yin (Chē Yìn, a person from the Jin Dynasty, known for studying by the light of fireflies) said: 'Virtue resides in oneself, and Dao extends to others.' How can there be someone wearing a golden crown, draped in yellow and brown robes, with white hair hanging down, holding a jade scepter, residing above the Great Luo, and claiming to be the Great Dao alone? How absurd is that!' Liu Jinxi had no response. Soon after, Dr. Lu Deming (Lù Démíng) of the Imperial Academy established his argument based on the circumstances, comprehensively analyzing the key points. Emperor Taizong was pleased and said: 'All three are formidable opponents! However, Lu Deming can refute them with one stroke, truly worthy of being called virtuous!' So he rewarded them each with silk.", "", "(Third year of Zhenguan, year of Yiyou) The Grand Astrologer Yu Jian (Yǔ Jiǎn) was ashamed of holding an official position related to divination and recommended Fu Yi (Fù Yì) to replace him. Fu Yi was a Taoist during the Sui Dynasty and was very frustrated. After the new political reforms, he became successful in the court. After becoming the Grand Astrologer, there was a Taoist named Fu Renjun (Fù Rénjūn) who was quite familiar with calendrical studies. Fu Yi recommended him as the Assistant Grand Astrologer, and thus they colluded with each other and submitted a memorial requesting the abolition of Buddhism, with eleven articles in total. The gist of it was: 'The Buddha (Fó, the founder of Buddhism, Sakyamuni) is in the Western Regions, his words are deceptive, and the roads are far away. The translated barbarian scriptures of the Han Dynasty allow them to fabricate freely. Therefore, disloyal and unfilial people shave their heads and become monks." ] }
而揖君親。遊手遊食。易服而逃租賦。演其妖書述其邪法偽啟三途謬彰六道。恐訹愚夫詐欺庸品。凡百黎庶通識者稀。不究根源信其矯妄。仍追既往之罪。虛擬將來之福。至有躬造惡逆觸法抵刑。方乃獄中禮佛口誦梵言。曉夕忘疲視免其罪。且死生壽夭本于自然。刑德威福關之人君。而愚僧矯托皆言由佛。竊人主權攘造化理。其為害政良可悲也書曰。惟闢作福。惟闢作威。惟辟玉食。臣無有作福作威玉食。害於而家。兇于而國。自五帝三王。皆未有佛法。君明臣忠年祚長久。至漢明始立胡祠。令西域乘門自傳其法西晉已前不許中國之人髡髮出家。洎符石亂華。乃弭厥禁政虐祚短。皆由佛教致災。梁武齊宣尤足為戒。昔褒姒一女熒惑幽王致亡其國。況今僧尼十萬。刻繪泥像以耗天下者乎。陛下以十萬之眾。自相夫婦。十年滋產。十年教訓。自可足食足兵四海免蠶食之患。百姓知威福所自。則妖妄之風息而淳樸之化還也。且古今忠諫鮮不逮禍。近北齊章仇子他獻言。僧尼縻損國家。塔寺虛費金帛。為諸僧尼附會宰相依託妃主陽讒陰謗。子他卒死都市。及周武入齊首封其墓。臣雖不敏竊希其蹤。疏奏。不報。
(丙戌) 九年太史令傅奕。前後七上疏請除罷釋氏。詞皆激切。帝春秋高而優柔無斷。頗信之。以其疏付群
【現代漢語翻譯】 現代漢語譯本： 而且還冒犯君親，遊手好閒，爲了逃避租稅而改換服裝。他們演繹那些妖異的書籍，宣揚那些邪惡的法術，虛假地開啟三途（地獄、餓鬼、畜生），錯誤地彰顯六道（天、人、阿修羅、地獄、餓鬼、畜生）。恐怕迷惑愚蠢的人，欺騙平庸之輩。一般的百姓，通曉事理的人很少，不探究根源，相信他們的虛假荒誕之言。仍然追究已經過去的罪過，虛構將來的福報。甚至有人親自製造惡逆之事，觸犯法律，牴觸刑罰，才在監獄中禮拜佛像，口中唸誦梵文，早晚不停，希望免除罪責。況且生死壽命，本來是自然規律，刑罰恩德的威嚴和福報，是君王所掌握的。而愚蠢的僧人卻虛假地宣稱都由佛來決定，竊取人君的權力，侵奪造化的道理，這對於政治的危害實在令人悲哀啊！《尚書》上說：『只有君王才能行使賜福的權力，只有君王才能行使施威的權力，只有君王才能享受美食。臣子不能行使賜福的權力，不能行使施威的權力，不能享受美食。』否則就會危害你的家族，給你的國家帶來災難。自五帝三王以來，都沒有佛法，君王英明，臣子忠誠，國家長治久安。到漢明帝時才開始設立胡人的祠廟，讓西域的僧人自己傳播他們的法術。西晉以前，不允許中國的人剃髮出家。等到符石作亂中華，才停止了這個禁令，政治暴虐，國祚短促，都是由於佛教導致了災禍。梁武帝和齊宣帝尤其值得引以為戒。從前褒姒一個女子，迷惑了周幽王，導致國家滅亡。更何況現在有十萬僧尼，雕刻繪製泥土佛像，來耗費天下的財富呢？陛下用這十萬之眾，讓他們自相婚配，十年就能繁衍後代，再用十年進行教訓，自然可以做到糧食充足，兵力強大，四海之內免除被蠶食的禍患。百姓知道威嚴和福報的來源，那麼妖妄的風氣就會停止，淳樸的教化就會恢復。況且自古以來，忠誠的勸諫很少不招致禍患的。近來北齊的章仇子他進獻言論，說僧尼耗損國家，塔寺白白浪費金錢，被那些僧尼勾結宰相，依靠妃嬪公主，表面上讚揚，暗地裡誹謗。子他最終死在都市。等到周武帝進入北齊，首先封了他的墳墓。我雖然不才，也希望傚法他的做法。奏疏呈上，沒有得到回覆。 （丙戌）九年，太史令傅奕，前後七次上疏，請求廢除佛教。言辭都非常激烈。皇帝年事已高，優柔寡斷，頗為相信他的話。把他的奏疏交給群臣討論。
【English Translation】 English version: Moreover, they offend rulers and parents, live idly and eat freely, and change their clothes to evade taxes. They elaborate on their heretical books, propagate their evil doctrines, falsely open the three paths (hell, hungry ghosts, animals), and wrongly manifest the six realms (heaven, humans, asuras, hell, hungry ghosts, animals). They fear to delude the foolish and deceive the mediocre. Among the common people, few are knowledgeable, and without investigating the root causes, they believe their false and absurd words. They still pursue past sins and fabricate future blessings. Some even personally commit evil deeds, violate the law, and resist punishment, only to worship Buddha in prison, chanting Sanskrit day and night, hoping to be免除免除罪責. Moreover, birth, death, and lifespan are inherent in nature, and the authority of punishment and virtue, and blessings, are in the hands of the ruler. But foolish monks falsely claim that everything is determined by Buddha, stealing the power of the ruler and usurping the principles of creation. Their harm to the government is truly lamentable! The Book of Documents says: 'Only the ruler can bestow blessings, only the ruler can exercise authority, only the ruler can enjoy delicacies. Ministers cannot bestow blessings, cannot exercise authority, cannot enjoy delicacies.' Otherwise, it will harm your family and bring disaster to your country. Since the Five Emperors and Three Kings, there has been no Buddhism, and the rulers were wise, the ministers were loyal, and the country was peaceful and prosperous. It was not until Emperor Ming of the Han Dynasty that Hu (non-Han Chinese) temples were established, allowing monks from the Western Regions to propagate their doctrines themselves. Before the Western Jin Dynasty, Chinese people were not allowed to shave their heads and become monks. When Fu Shi (石勒) caused chaos in China, this prohibition was lifted, and the government became tyrannical and short-lived, all due to the disasters caused by Buddhism. Emperor Wu of Liang and Emperor Xuan of Qi are especially worthy of being taken as a warning. In the past, Bao Si (褒姒), a single woman, bewitched King You of Zhou, leading to the destruction of his country. How much more so now, with hundreds of thousands of monks and nuns, carving and painting clay Buddha images, consuming the wealth of the empire? If Your Majesty were to allow these hundreds of thousands of people to marry each other, they could reproduce in ten years, and then train them for ten years, naturally achieving sufficient food and strong soldiers, and eliminating the threat of being蠶食蠶食 within the four seas. If the people know the source of authority and blessings, then the wind of heresy will cease, and the transformation of simplicity will return. Moreover, since ancient times, loyal remonstrances have rarely escaped disaster. Recently, Zhang Chou Zi Ta (章仇子他) of Northern Qi presented his views, saying that monks and nuns waste the country's resources, and pagodas and temples waste money and silk, and was slandered by those monks and nuns who colluded with the prime minister and relied on concubines and princesses, praising him on the surface but slandering him in secret. Zi Ta eventually died in the city. When Emperor Wu of Zhou entered Northern Qi, he first sealed his tomb. Although I am not talented, I hope to follow his example. I submitted my memorial, but it was not answered. In the ninth year (of the reign), Bingxu (丙戌), the Grand Astrologer Fu Yi (傅奕) submitted memorials seven times, requesting the abolition of Buddhism. His words were all very激切激切. The Emperor was old and indecisive, and somewhat believed him. He gave his memorials to the officials for discussion.
臣雜議。大臣皆言佛法興自累朝。弘善遏惡冥助國家。理無廢棄。獨太僕卿張道源。附奕稱其奏合理。宰相蕭瑀廷斥奕曰。佛聖人也。奕為此議非聖人者無法。請置嚴刑。奕曰。禮本於事親。終於事君。此則忠孝之禮著。臣子之道成。佛逾城出家逃背其父。以匹夫抗天子。以繼體悖所親。瑀非出于空桑。而反尊無父之教。臣聞非孝者無親。瑀之謂矣。瑀曰。地獄正為此人設也(已上見舊唐史)。
(四) 帝復以奕疏。頒示諸僧問。出家於國何益。時法師法琳者。姓陳氏。穎川人。祖因從宦寓襄陽。后住長安齊法寺。作破邪論二卷。博引圖史及道教經籍。大略申明佛教。徹萬法之源。而孔老立言。特域中之治。未陽遠涂。非盡究竟之理。凡出家者。守志明道。弘善興福。啟迪昏迷利國非淺。法師明概作決對奕謗佛僧事八條。法師惠乘作辯正論。十喻九箴。破道士李仲卿十異九迷之謬。琳等奉表奏上。並致啟秦王。而門下典儀李師政。著內德論三篇。開陳佛化之益。仍自序而進之。其詞曰。若夫十力調御。運法舟于苦海。三乘汲引。坦夷途於火宅。勸善進德之廣。七經所不逮。戒惡防患之深。九流莫之比。但窮神知化。其言宏大而可驚。去惑絕塵厥軌清邈而難蹈。華夷仕庶朝野文儒。各附所安鮮味斯道。自非研精
【現代漢語翻譯】 現代漢語譯本： 臣下我對此事有些看法。很多大臣都說佛教興盛於前朝，能夠弘揚善良、遏制邪惡，暗中幫助國家，沒有理由廢除。只有太僕卿張道源，贊同傅奕的奏章，認為合情合理。宰相蕭瑀在朝廷上斥責傅奕說：『佛是聖人啊！傅奕提出這樣的建議，不是聖人的人是做不出來的。』請求對他處以嚴刑。傅奕說：『禮的根本在於侍奉父母，最終在於效忠君主。這樣忠孝的禮節才能彰顯，臣子的道理才能成就。佛逾越城墻出家，逃離背棄他的父親，以平民的身份對抗天子，用繼承的身體違背親生父母。蕭瑀不是從空桑出生，卻反而尊崇這種沒有父親的教義。我聽說不孝的人沒有親人，說的就是蕭瑀這樣的人。』蕭瑀說：『地獄正是為這種人設立的！』（以上內容見《舊唐史》）。
（四）皇帝又因為傅奕的奏疏，頒佈詔令詢問各位僧人：出家對於國家有什麼益處？當時有位法師名叫法琳（Dharma-lin），姓陳，是穎川人。他的祖先因為做官而住在襄陽，後來住在長安齊法寺。他寫了《破邪論》二卷，廣泛引用圖籍史料以及道教的經書典籍，大致闡明佛教能夠洞徹萬法的根源，而孔子和老子的立論，只是侷限於國內的治理，沒有闡明長遠的道路，並非窮盡究竟的道理。凡是出家的人，能夠堅守志向、明白道理、弘揚善良、興建福祉，啓發愚昧、利益國家，作用不淺。法師以精闢的見解寫了八條決議來反駁傅奕誹謗佛僧的事情。法師惠乘（Huicheng）寫了《辯正論》，用十個比喻和九條箴言，駁斥道士李仲卿（Li Zhongqing）的十種差異和九種迷惑的謬論。法琳等人上表奏報皇帝，並且致信秦王。而門下典儀李師政（Li Shizheng），寫了《內德論》三篇，闡述佛教化的益處，並且自己作序進獻給皇帝。他的序文中說：『十力調御（Ten Powers of a Tathagata），在苦海中執行法船；三乘（Three Vehicles）接引眾生，在火宅中開闢平坦的道路。勸人向善、增進道德的廣度，是《七經》所不能達到的；戒除邪惡、預防禍患的深度，是九流（Nine Schools of Thought）所不能比擬的。但是窮究神妙、瞭解變化的言論，宏大而令人震驚；去除迷惑、斷絕塵世的法則，清靜高遠而難以遵循。無論是華夏還是夷狄，無論是為官還是百姓，無論是朝廷還是民間的文人儒士，都各自依附於自己所安身立命的學說，很少有人能夠領略其中的真味。如果不是深入研究……』
【English Translation】 English version: I, your subject, have some opinions on this matter. Many ministers say that Buddhism has flourished since previous dynasties, promoting good and suppressing evil, secretly helping the country, and there is no reason to abolish it. Only the Vice Minister of the Court of Imperial Stud, Zhang Daoyuan, agreed with Fu Yi's memorial, considering it reasonable. Prime Minister Xiao Yu rebuked Fu Yi in court, saying, 'The Buddha is a sage! Fu Yi's proposal could only come from someone who is not a sage.' He requested that he be severely punished. Fu Yi said, 'The foundation of ritual lies in serving parents, and ultimately in loyalty to the ruler. In this way, the rituals of loyalty and filial piety can be manifested, and the way of the subject can be accomplished. The Buddha left home by crossing the city walls, fleeing and abandoning his father, opposing the Son of Heaven as a commoner, and disobeying his parents with his inherited body. Xiao Yu was not born from an empty mulberry tree, yet he reveres this teaching without a father. I have heard that those who are not filial have no relatives, and this refers to people like Xiao Yu.' Xiao Yu said, 'Hell is precisely established for this kind of person!' (The above is found in the Old Book of Tang).
(4) The Emperor, again because of Fu Yi's memorial, issued an edict asking the monks: What benefit does leaving home bring to the country? At that time, there was a Dharma master named Fa-lin (Dharma-lin), whose surname was Chen, and was from Yingchuan. His ancestor resided in Xiangyang because of his official position, and later lived in Qifa Temple in Chang'an. He wrote two volumes of 'Breaking the Heterodoxies' (Po Xie Lun), extensively citing illustrated books and historical materials, as well as Taoist scriptures, generally clarifying that Buddhism can thoroughly understand the source of all dharmas, while the theories of Confucius and Lao Tzu are only limited to domestic governance, and do not explain the long-term path, and do not exhaust the ultimate truth. All those who leave home can uphold their aspirations, understand the truth, promote good, build blessings, enlighten the ignorant, and benefit the country, which is no small matter. The Dharma master wrote eight resolutions with insightful views to refute Fu Yi's slander of Buddhist monks. Dharma Master Hui Cheng (Huicheng) wrote 'Debating the Correct Theory' (Bian Zheng Lun), using ten metaphors and nine admonitions to refute the Taoist Li Zhongqing's (Li Zhongqing) ten differences and nine confusions. Fa-lin and others submitted a memorial to the emperor, and also sent a letter to the Prince of Qin. And Li Shizheng (Li Shizheng), the Director of Ceremonies of the Department of State Affairs, wrote three articles of 'On Inner Virtue' (Nei De Lun), expounding the benefits of Buddhist transformation, and presented it to the emperor with his own preface. His preface said: 'The Ten Powers of a Tathagata (Ten Powers of a Tathagata), operate the Dharma boat in the sea of suffering; the Three Vehicles (Three Vehicles) guide sentient beings, and open up a flat road in the burning house. The breadth of encouraging good and promoting virtue cannot be reached by the Seven Classics; the depth of preventing evil and preventing disasters cannot be compared to the Nine Schools of Thought. But the words of exploring the mysteries and understanding the changes are grand and shocking; the rules of removing confusion and severing the world are pure and difficult to follow. Whether it is Han or Yi, whether it is an official or a commoner, whether it is a scholar in the court or in the folk, they all attach themselves to the learning in which they live, and few can appreciate the true taste of it. If it is not in-depth research...'
以考真妄。沉思而察苦空。無以立匪石之信根。去若亡之疑。蓋遠則凈名妙德。弘道勝而服勤。近則天親龍樹。悟理真而敦悅。羅什道安之篤學。究玄宗而益敬。僧睿惠遠之歸信。迄皓首而彌堅。邁士安之淫書。甚宣尼之玩易。千金未足驚其視。八音不能改其聽聞之博而樂愈深。思之深而信彌篤。皆欲罷而不能。則其非妄也必矣。我皇誕膺天命弘濟區宇。覆等蒼旻載均厚地掃氛祲清八表救塗炭寧兆民。五教惟敷九功惟敘。總萬古之徽猷。改百王之餘弊。網羅庶善。崇三寶以津樑芟夷群惡。迸四部之稊莠。遵付囑之遺旨。弘紹隆之要術。功德崇高昊天罔喻。但縉紳之士祖述多途。各師所學異論蜂起。或謂三王無佛而年永。二石有僧而政虐。損化由於奉佛。益國在於廢僧。茍明偏見未申通理。博考興王足證浮偽。何則亡秦者胡亥。時無佛而土崩。興佛者漢明。世有僧而國治。周除佛寺。而天元之祚未永。隋弘釋教。而開皇之令無虐盛衰由佈政。治亂在庶官。歸咎佛僧實非通論。且佛唯弘善。不長惡于臣民。戒本防非何損治於家國。若人人守善家家奉戒。則刑罰何得而廣。禍福無由而作。騏驥雖駿不乘無以致遠。藥石徒豐未餌焉能愈疾。項籍喪師。非范增之無算。石氏興虐。豈浮圖之不仁。但為違之而暴亂。未有遵之而兇虐
【現代漢語翻譯】 以考察其真實與虛妄。深入思考並體察苦空的真諦，這樣才能建立如磐石般堅定的信仰根基，消除疑慮，就像失去東西一樣。遠有鳩摩羅什（Kumārajīva，一位偉大的佛經翻譯家）和維摩詰（Vimalakīrti，一位著名的在家菩薩）與文殊菩薩（Mañjuśrī，代表智慧的菩薩），他們弘揚佛法，勤勉不懈；近有世親（Vasubandhu，一位偉大的佛教論師）和龍樹（Nāgārjuna，中觀學派的創始人），他們領悟真理，內心喜悅。鳩摩羅什和道安（釋道安，東晉時期著名高僧）篤志好學，深入研究玄妙的佛理，更加敬重佛法；僧睿（僧睿，東晉時期著名高僧）和慧遠（慧遠，東晉時期廬山東林寺的創始人）歸心信佛，直到白頭仍然堅定不移。邁士安（可能是指王弼，字輔嗣，魏晉玄學家）喜愛《周易》，如同孔子（宣尼）玩味《周易》一樣。千金不能動搖他的視線，美妙的音樂不能改變他的聽覺。聞見越廣博，樂趣越深；思考越深入，信仰越堅定。他們都想停止學習和思考，但卻不能，那麼他們的信仰就一定不是虛妄的。我皇上承受天命，弘揚佛法，救濟天下百姓，恩澤如同蒼天覆蓋，德行如同大地承載，掃除邪惡，澄清天下，拯救百姓於水火之中，安定萬民。弘揚五教（指儒家的五倫），整頓九功（指《尚書》中的九項政務），總攬歷代聖王的偉大功績，改正歷代君王的弊端。廣納各種善行，尊崇佛法，作為渡過苦海的橋樑；剷除各種惡行，去除四部的雜草。遵循佛陀的遺囑，弘揚佛法的要義。功德崇高，如同昊天一樣無法比喻。但是，士大夫們遵循的途徑很多，各自師從所學，不同的議論像蜂群一樣涌起。有人說，三王（指夏禹、商湯、周文王）時代沒有佛法，但統治時間長久；二石（指石勒、石虎，十六國時期後趙的統治者）時代有僧人，但政治殘暴。認為國家衰敗是因為信奉佛教，國家興盛是因為廢除僧人。這些都是片面的看法，沒有闡明普遍的道理。廣泛考察歷代興亡，足以證明這些觀點的虛假。為什麼呢？滅亡秦朝的是秦二世胡亥，當時沒有佛法，國家就崩潰了。興盛佛法的是漢明帝，當時有僧人，國家就得到了治理。北周廢除佛寺，但北周天元的統治並沒有長久。隋朝弘揚佛教，而隋文帝開皇年間的法令並沒有殘暴。國家的盛衰在於政治措施，國家的治理和混亂在於各級官員。把罪過歸咎於佛僧，實在不是通達的理論。而且，佛法只是弘揚善行，不會助長臣民的惡行。戒律的根本在於防止過錯，怎麼會損害國家和家庭的治理呢？如果人人遵守善行，家家信奉戒律，那麼刑罰怎麼會廣泛使用，災禍又怎麼會產生呢？駿馬雖然好，不駕馭就不能到達遠方；藥物即使豐富，不服用又怎麼能治好疾病呢？項羽喪失軍隊，不是因為范增沒有計謀；石勒的殘暴統治，難道是佛陀的不仁慈嗎？只是因為違背了佛法才導致暴亂，沒有因為遵循佛法而變得兇殘暴虐的。 現代漢語譯本
【English Translation】 To examine their truth and falsehood. Deeply contemplate and observe the truth of suffering and emptiness, so as to establish a firm foundation of faith like a rock, and eliminate doubts as if losing something. Far away, there were Kumārajīva (a great translator of Buddhist scriptures) and Vimalakīrti (a famous lay Bodhisattva) and Mañjuśrī (the Bodhisattva representing wisdom), who promoted the Dharma diligently; nearby, there were Vasubandhu (a great Buddhist scholar) and Nāgārjuna (the founder of the Madhyamaka school), who realized the truth and were delighted in their hearts. Kumārajīva and Dao'an (Shi Dao'an, a famous monk in the Eastern Jin Dynasty) were determined to learn and study the profound Buddhist principles, and respected the Dharma even more; Sengrui (Sengrui, a famous monk in the Eastern Jin Dynasty) and Huiyuan (Huiyuan, the founder of Donglin Temple in Lushan during the Eastern Jin Dynasty) devoted themselves to believing in Buddhism, and remained steadfast until their white hair. Mai Shi'an (possibly referring to Wang Bi, Zi Fusi, a scholar of metaphysics in the Wei and Jin Dynasties) loved the 'Book of Changes', just like Confucius (Xuan Ni) savored the 'Book of Changes'. A thousand gold coins could not shake his sight, and beautiful music could not change his hearing. The more he heard and saw, the deeper his pleasure; the deeper he thought, the more firm his faith. They all wanted to stop learning and thinking, but they couldn't, then their faith must not be false. My emperor has received the mandate of heaven, promoted the Dharma, and rescued the people of the world. His grace is like the sky covering, and his virtue is like the earth carrying, sweeping away evil, clearing the world, rescuing the people from fire and water, and stabilizing the people. Promoting the Five Teachings (referring to the five relationships of Confucianism), rectifying the Nine Merits (referring to the nine political affairs in the 'Book of Documents'), encompassing the great achievements of the past dynasties, and correcting the malpractices of the past emperors. Enlisting all kinds of good deeds, respecting the Buddha Dharma as a bridge to cross the sea of suffering; eradicating all kinds of evil deeds, and removing the weeds of the four divisions. Following the Buddha's will, promoting the essentials of the Dharma. The merits and virtues are so lofty that they cannot be compared to the vast sky. However, the scholar-officials follow many paths, each following what they have learned, and different opinions arise like swarms of bees. Some say that there was no Buddha Dharma in the era of the Three Kings (referring to Xia Yu, Shang Tang, and Zhou Wenwang), but the rule was long; there were monks in the era of the Two Shi (referring to Shi Le and Shi Hu, the rulers of the Later Zhao during the Sixteen Kingdoms), but the politics were brutal. They believe that the decline of the country is due to the belief in Buddhism, and the prosperity of the country is due to the abolition of monks. These are all one-sided views and do not explain the universal truth. Extensive investigation of the rise and fall of dynasties is enough to prove the falsity of these views. Why? It was Qin Ershi Huhai who destroyed the Qin Dynasty. At that time, there was no Buddha Dharma, and the country collapsed. It was Emperor Han Ming who prospered the Buddha Dharma. At that time, there were monks, and the country was governed. The Northern Zhou abolished Buddhist temples, but the rule of the Northern Zhou Tianyuan did not last long. The Sui Dynasty promoted Buddhism, and the decrees of Emperor Wen of Sui's Kaihuang era were not brutal. The rise and fall of the country lies in political measures, and the governance and chaos of the country lies in officials at all levels. Blaming the Buddha and monks is really not a thorough theory. Moreover, the Buddha Dharma only promotes good deeds and will not encourage the evil deeds of subjects. The root of precepts is to prevent mistakes, how can it harm the governance of the country and family? If everyone abides by good deeds and every family believes in precepts, then how can punishment be widely used, and how can disasters arise? Although a good horse is good, it cannot reach far without being ridden; even if there are abundant medicines, how can they cure diseases if they are not taken? Xiang Yu lost his army, not because Fan Zeng had no plans; Shi Le's brutal rule, is it because of the Buddha's unkindness? It is only because of violating the Buddha Dharma that riots occur, and there is no case of becoming brutal and tyrannical because of following the Buddha Dharma. English version
。由此觀之。亦足明矣。復有謂正覺為妖神。比凈居於淫祀。訾而謗之。無所不至。聖朝勸善。立伽藍以崇福。迷民興謗。反功德以為尤。此深訕上。非徒毀佛。愚竊撫心而太息。所以發憤而含毫者也。忝賴皇恩預沾法雨。切磋所惑積稔于茲。信隨聞起。疑因解滅。昔嘗茍訾而不信。今則篤信而無毀。近推諸己廣以量人。凡百輕毀而弗欽。皆為討論之未究。若令探賾索隱。功齊于澄什。必皆深信篤敬。志均于名僧矣。師政學匪鉤深識不臻妙。少有所聞微去其惑。謹課庸短著論三篇。辨惑第一明邪正之通蔽。通命第二辨殃慶之倚伏。空有第三破斷常之執見。核之以群言。考之以眾善。上顯聖朝之凈福。下析淫祀之虛非。徒有斯意實乏其材。屬詞鄙陋援證膚淺。雖竭愚勤何宣聖德。庶同病于未癒者。聞淺譬而深悟也。如藩籬之卉。或蠲疾于腹心。藜藿之餐。儻救餒于溝壑。若金丹在目玉饌盈。桉顧瞻菲薄良足陋矣。內德論辨惑篇第一。其略曰。有辨聰書生。謂忠正君子曰。蓋聞釋迦生於天竺。修多出自西胡。名號無儔于周孔。功德靡稱于典謨寔遠夷所尊若。非中夏之師儒。逮攝摩騰之入漢。及康僧會之遊吳。顯舍利于南國。起招提于東都。自茲厥後乃尚浮圖。沙門盛洙泗之眾。精舍類王侯之居。既營之於[塽-(爻*爻)
+((人/人)*(人/人))]塏。又資之以膏腴。擢修幢而曜日。擬甲第而當衢。王公大臣助之以金帛。農商富族施之以田廬。其福利之焉在。何遵崇之有餘也。未若銷像而絕鑴鑄。貨泉可以無費。毀經以禁繕寫。筆紙不為之貴。廢僧以從編戶。益黍稷之餘稅。壞塔以補不足。廣賑恤之仁惠。欲詣闕而效愚忠。上書而獻斯計。竊謂可以益國而利民矣。吾子以為何如乎。忠正君子曰。是何言之過歟。余昔篤志于儒林。又措心於文苑。頗同吾子之言論。良由聞法之遲晚。賴指南以去惑。幸失途之未遠。每省過而責躬。則臨餐而忘飯。子若博考而深計。亦將悔迷而知返矣。竊聞有太史令傅君者。又甚於曩日之惑焉。內自省于昔迷。則十同其五矣。請辯傅君之惑言。以釋吾子之邪執。傅謂佛法本出於西胡。不應奉之於中國。余昔同此惑焉。今則悟其不然矣。夫由余出自西戎。輔秦穆而開伯業。日磾生於北狄。侍漢武而除危害。臣既有之。師亦宜爾。何必取其同俗而舍于異方乎。師以道大為尊。無論于彼此。法以善高為勝。不計于遐邇。若夫尚仁為美去欲稱高。戒積惡之餘殃。勸為善以邀福。百家之所同。七經無以易。但褊淺而未深至。齷齪而不周廣。其恕己及物。孰與佛之弘乎。其睹未知本。孰與佛之遠乎。其勸善懲惡。
孰與佛之廣乎。其明空析有。孰與佛之深乎。由此觀之。其道妙矣。聖人之德。何以加焉。豈得生於異域而賤其道。出於遠方而棄其寶。夫絕群之駿。非唯中邑之產。曠世之珍。不必諸華之物。漢求西域之名馬。魏收南海之明珠。貢犀象之牙角。采翡翠之毛羽。物生遠域尚於此而為珍。道出遐方獨奈何而可棄。若藥物出於戎夷。禁咒起于胡越。茍可以蠲邪而去疾。豈以遠來而不用之哉。夫滅三毒以證無為。其蠲邪也大矣。除八苦而致常樂。其去疾也深矣。何得拘夷夏而計親疏乎。況百億日月之下。三千世界之內。則中在於彼域。不在此方矣。傳計詩書所未言。以為修多不足尚。余昔同此惑焉。今又悟其不然矣。夫天文曆象之秘奧。地理山川之卓詭。經脈孔穴之診候。針藥符咒之方術。詩書有所不載。周孔未之明言。然考之吉兇有時而徴矣。察其行用而多效矣。且又周孔未言之物。蠢蠢無窮。詩書不載之法。茫茫何限。信乎書不盡言。言不盡意。何得拘六經之局教。而背三乘之通旨哉。夫能事未興于上古。聖人開務於後世。故棟宇易橧巢之居。文字代結繩之制。飲血茹毛之饌。則先用而未珍。火化粒食之功。雖後作而非弊。彼用舍之先後。非理教之通蔽。豈得以詩書早播而得隆。修多晚至而當替。人有幼啖藜藿長飯粱肉
【現代漢語翻譯】 現代漢語譯本： 還有什麼比佛的智慧更廣博呢？他能清晰地分析萬物的存在與空性。還有什麼比佛的教義更深奧呢？從這個角度來看，佛法真是太精妙了！聖人的德行，又有什麼可以超過它的呢？難道僅僅因為它產生於異國他鄉，就輕視它的價值；因為它出自遙遠的地方，就拋棄它的珍寶嗎？那些絕頂的駿馬，並非只產于中原地區；曠世的珍寶，也未必都是華夏之物。漢朝尚且尋求西域的名馬，魏國也收取南海的明珠，進貢犀牛和大象的牙角，採摘翡翠鳥的羽毛。這些物產來自遙遠的地方，尚且被視為珍寶，佛法出自遙遠的地方，為什麼反而要拋棄呢？如果藥物來自邊遠地區，禁咒起源於胡人或越人，只要能夠祛除邪祟、解除疾病，難道會因為它們來自遠方而不使用嗎？佛法能夠滅除貪嗔癡三毒，從而證得無為的境界，這祛除邪祟的功效是多麼巨大啊！佛法能夠解除生老病死等八苦，從而獲得永恒的快樂，這解除疾病的功效又是多麼深刻啊！為什麼一定要拘泥於華夷之分，而計較親疏遠近呢？更何況在百億個日月之下，三千大千世界之內，所謂『中』，只是相對於那個區域而言，並非相對於我們這個地方。如果只相信詩書所記載的，而認為修多羅（Sutra，佛經）不值得推崇，我過去也曾像這樣迷惑，現在才醒悟到不是這樣的。天文曆法的奧秘，地理山川的奇特，經脈孔穴的診斷，鍼灸藥物和符咒的方術，這些詩書都沒有記載，周公和孔子也沒有明確說明，然而考察吉兇禍福，有時卻能應驗；觀察它們的運用，也常常有效。況且周公和孔子沒有說過的東西，多得數不勝數；詩書沒有記載的方法，也浩瀚無邊。確實，書本無法完全表達語言，語言也無法完全表達思想。為什麼一定要拘泥於六經的侷限，而背離三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的通達宗旨呢？前人沒有做的事情，後世的聖人會開創。所以房屋代替了原始的巢穴，文字代替了結繩記事的方法。茹毛飲血的飲食，雖然先出現，但並不被珍惜；用火做飯的功用，雖然後出現，但並非弊端。這些取捨的先後，並非衡量道理和教義是否通達的標準。難道僅僅因為詩書傳播得早，就應該興盛；修多羅來得晚，就應該衰落嗎？人有小時候吃野菜粗糧，長大后吃精米細肉的。
【English Translation】 English version: What could be broader than the Buddha's wisdom? He can clearly analyze the existence and emptiness of all things. What could be deeper than the Buddha's teachings? From this perspective, the Dharma is truly exquisite! What virtue of a sage could surpass it? Should we despise its value simply because it originated in a foreign land; should we abandon its treasures because it came from a distant place? The finest steeds are not only produced in the central regions; the rarest treasures are not necessarily from China. The Han Dynasty sought famous horses from the Western Regions, and the Wei Dynasty collected pearls from the South Sea, offering rhinoceros and elephant tusks as tribute, and collecting the feathers of kingfishers. These products come from distant lands, yet they are regarded as treasures. Why should the Dharma, which comes from afar, be discarded? If medicines come from remote areas, and incantations originate from the Hu or Yue people, as long as they can dispel evil and relieve illness, would we not use them simply because they come from afar? The Dharma can eradicate the three poisons of greed, anger, and ignorance, thereby attaining the state of non-action (無為, Wuwei), how great is its effect in dispelling evil! The Dharma can relieve the eight sufferings of birth, old age, sickness, and death, thereby attaining eternal happiness, how profound is its effect in relieving illness! Why should we be bound by the distinction between Chinese and barbarians, and be concerned with closeness and distance? Moreover, beneath billions of suns and moons, within the three thousand great chiliocosms (三千世界, Sanqian shijie), what is called 'central' is only relative to that region, not to our place. If we only believe what is recorded in the poetry and books, and think that the Sutras (修多羅, Xiuduo) are not worth promoting, I used to be confused like this, but now I realize that it is not so. The mysteries of astronomy and calendrical calculations, the peculiarities of geography and mountains and rivers, the diagnosis of meridians and acupoints, the techniques of acupuncture, medicine, and incantations, these are not recorded in the poetry and books, and were not clearly explained by the Duke of Zhou and Confucius, yet examining good and bad fortune, they sometimes prove to be effective; observing their application, they are often effective. Moreover, the things that the Duke of Zhou and Confucius did not mention are countless; the methods that the poetry and books do not record are vast and boundless. Indeed, books cannot fully express language, and language cannot fully express thought. Why should we be bound by the limitations of the Six Classics, and deviate from the universal principles of the Three Vehicles (三乘, San cheng)? Things that were not done by the ancients will be created by the sages of later generations. Therefore, houses replaced primitive nests, and writing replaced the method of knotting ropes for record-keeping. Eating raw meat and drinking blood, although it came first, is not cherished; the function of cooking with fire, although it came later, is not a drawback. These priorities of adoption and abandonment are not the criteria for measuring whether reason and doctrine are accessible. Should the poetry and books prosper simply because they were disseminated earlier; should the Sutras decline simply because they came later? People eat wild vegetables and coarse grains when they are young, and eat fine rice and meat when they grow up.
。少為布衣老遇侯服。豈得以藜藿先獲謂勝粱肉之味。侯服晚遇不如布衣之貴乎。萬物有遷三寶常住。寂然不動感而遂通。化身示隱顯之跡。法體絕興亡之數。非初誕于王宮。不長逝于雙樹。何得論生滅于赴感。計修促于來去乎。傅氏譽老子而毀釋迦。讚道書而非佛教。余昔同此惑焉。今又悟其不然矣。夫釋老之為體。一而不二矣。同蠲有欲之累。俱顯無為之宗。老氏明而未融。釋典言臻其極。道若果是佛。固同是而無非。佛若果非道。亦可非而無是。理非矛盾之異。人懷向背之殊。既同眾狙之喜怒。又似葉公之愛畏。至如柱下道德之旨。漆園內外之篇。雅奧而難加。清高而可尚。竊嘗讀之。無間然矣。豈以信奉釋典而茍訾之哉。抑又論夫死生無窮之緣。報應不朽之旨。釋氏之所創明。黃老未之言及。不知今之道書何因類于佛典。論三世以勸刑。出九流之軌躅。若目睹而言之。則同佛而等其照。若耳聞而放之。則師佛而遵其說。同照則同不當非。相師則師不可毀。譽道而非佛。何謬之甚哉。傅云。佛是妖魅之氣寺為淫邪之祀。此其未思之甚也。妖唯作㜸。豈弘十善之化。魅必憑邪。寧興八正之道。妖猶畏狗。魅亦懼貓。何以降帝釋之高心。摧天魔之神力。又如圖澄羅什之侶。道安惠遠之儔。高德高名。非醉非狂。豈容
【現代漢語翻譯】 現代漢語譯本：年少時是平民，年老時才穿上侯服。難道能因為先吃到藜藿就認為勝過粱肉的美味嗎？晚年才穿上侯服，難道比得上早年做平民的尊貴嗎？萬物都在變化，但佛法僧三寶卻永恒存在。寂靜不動，卻能因感應而通達一切。佛的化身示現隱沒的軌跡，佛的法體超越興衰的定數。並非最初誕生於王宮，也不是最終逝于雙樹之下。為何要討論佛應世的生滅，計較佛來去的長短呢？ 傅奕讚揚老子而詆譭釋迦牟尼，讚美道教書籍而非佛教。我過去也曾像他一樣迷惑，現在才醒悟到不是這樣。老子和釋迦牟尼的教義，本質上是一致的，而不是對立的。都致力於消除慾望的束縛，都彰顯無為的宗旨。老子的學說明確但不夠圓融，佛教經典則達到了極致。如果道教的道理確實與佛教相同，那麼本來就是一致的，沒有什麼可非議的。如果佛教的道理確實與道教不同，那麼也可以否定它，沒有什麼可肯定的。道理本身沒有矛盾的差異，只是人們懷有傾向或背離的不同。這就像一群猴子因外界刺激而產生相同的喜怒，又像葉公喜歡龍卻又害怕它一樣。 至於老子在柱下所講的道德經的宗旨，以及莊子內外篇的文章，高雅深奧難以增刪，清靜高尚值得推崇。我曾經讀過這些書，覺得無懈可擊。難道能因為信奉佛教經典就隨意詆譭它們嗎？再來說說關於生死無窮的因緣，以及報應不朽的道理，這是佛教所開創並闡明的，黃老之學並沒有提及。不知道現在的道教書籍為何與佛教經典如此相似，談論三世因果來勸人行善，超出九流的範圍。如果像是親眼所見一樣地談論，那就和佛一樣具有同等的智慧。如果只是道聽途說，那就等於師從佛陀並遵從他的教義。既然智慧相同，就不應該互相否定。既然是師從，就不應該詆譭老師。讚揚道教卻詆譭佛教，這是多麼荒謬啊！ 傅奕說：『佛是妖魅之氣，寺廟是淫邪的祭祀。』這是他沒有深入思考的緣故。妖只能作祟，怎麼能弘揚十善的教化？魅必定依附邪惡，怎麼能興起八正道的修行？妖還害怕狗，魅也懼怕貓，怎麼能降伏帝釋天的高尚心念，摧毀天魔的神通力量？又像鳩摩羅什、道安、慧遠這些高僧大德，他們德高望重，既不是醉漢也不是瘋子，怎麼能容忍...
【English Translation】 English version: In youth, a commoner; in old age, bestowed with noble garments. How can one claim victory by acquiring coarse food before savoring the delicacies of fine meat? Is it better to receive noble garments late in life than to be esteemed as a commoner in youth? All things are transient, but the Three Jewels (Triratna) are eternal. In stillness, yet responsive; through sensation, all is connected. The manifested body reveals traces of concealment, while the Dharma body transcends the cycle of arising and ceasing. Not initially born in a royal palace, nor ultimately passing away beneath the twin Sala trees. Why then discuss birth and death in response to karmic connections, or measure the brevity of coming and going? Fu Yi praises Lao Tzu while denigrating Shakyamuni, extolling Taoist texts while dismissing Buddhism. I, too, was once deluded like him, but now I realize it is not so. The essence of Lao Tzu and Shakyamuni is one and not two. Both aim to eliminate the burden of desires and reveal the principle of non-action (Wuwei). Lao Tzu's teachings are clear but not fully integrated, while Buddhist scriptures reach the ultimate. If Taoism is indeed Buddhism, then they are inherently the same, and there is nothing to criticize. If Buddhism is indeed different from Taoism, then it can be refuted, and there is nothing to affirm. The principles themselves have no contradictory differences; it is people who harbor inclinations or aversions. This is like a group of monkeys sharing the same joys and angers, or like Lord Ye's love and fear of dragons. As for the principles of morality expounded by Lao Tzu at the pillar, and the writings within and without Zhuangzi's chapters, they are elegant and profound, difficult to add to or subtract from, pure and lofty, and worthy of respect. I have read them and found them flawless. How can one arbitrarily denigrate them simply because one believes in Buddhist scriptures? Furthermore, consider the infinite cycle of birth and death, and the principle of imperishable karmic retribution, which were pioneered and elucidated by Buddhism, but not mentioned by Huang-Lao philosophy. I wonder why contemporary Taoist texts resemble Buddhist scriptures so closely, discussing the three lifetimes to encourage good deeds, exceeding the scope of the nine streams of thought. If they speak as if they have seen it with their own eyes, then they possess the same wisdom as the Buddha. If they merely repeat what they have heard, then they are learning from the Buddha and following his teachings. If their wisdom is the same, then they should not criticize each other. If they are learning from a teacher, then they should not denigrate their teacher. To praise Taoism while denigrating Buddhism is utterly absurd! Fu Yi says: 'The Buddha is an aura of demonic spirits, and temples are places of lewd and evil worship.' This is because he has not thought deeply enough. Demons can only cause mischief; how can they promote the teachings of the ten virtues? Evil spirits must rely on wickedness; how can they promote the practice of the Eightfold Path? Demons are even afraid of dogs, and evil spirits also fear cats; how can they subdue the lofty mind of Indra (帝釋, Di Shi), or destroy the divine power of the heavenly demons? Furthermore, consider the likes of Kumarajiva (鳩摩羅什, Jiumoluoshi), Dao'an (道安), and Huiyuan (慧遠), these eminent monks of high virtue and reputation, neither drunk nor mad, how could they tolerate...
舍愛辭榮求魑魅之邪道。勤身苦節事魍魎之妖神。又自昔東漢至我大唐。代代而禁妖言處處而斷淫祀。豈容舍其財力放其士民。營魑魅之堂塔。入魍魎之徒眾。又有宰輔冠蓋人倫羽儀王導庾亮之徒。戴逵許詢之輩。置情天人之際。抗跡煙霞之表。並稟教而歸依。皆厝心以崇信。豈容尊妖奉魅以自屈乎。良由睹妙知真使之然耳。又傅氏之先。毅字武仲。高才碩學世號通人。辯顯宗之祥夢。證金人之冥感。釋道東被毅有功焉。竊揆傅令之才識。未可齊于武仲也。何為毀佛謗法。與其先之反乎。吳尚書令闞澤對吳主孫權曰。孔老二家比方佛法優劣遠矣。何以言之。孔老設教。法天以制用。不敢違天。諸佛說法。天奉而行。不敢違佛。以此言之。實非比對。愚謂闞子斯論知優劣之一隅矣。凡百君子可不思其言乎。夫大士高僧。觀于理也深矣。明主賢臣。謀於國也忠矣。而歷代寶之以為大訓何哉。知其窮理盡性道莫之加故也。傅氏觀不深於名僧。思未精於前哲。獨師心而背法。輕絕福而興咎。何其為國謀而不忠乎。為身慮而不遠乎。大覺窮神而知化。深觀過患而豫防。惟可齡之易盡嗟五福而難常。命川流而電逝。業地久而天長。三塗極迍而杳杳。四流無際而茫茫。憑法舟而利濟。藉信翮以翱翔。宜轉咎而為福。何罔念而作狂也。
【現代漢語翻譯】 現代漢語譯本： 他們捨棄對人世的熱愛和榮耀，去追求魑魅（chī mèi，指山中的妖怪）的邪惡之道，辛勤地約束自己，過著苦行僧般的生活，來侍奉魍魎（wǎng liǎng，指水中的妖怪）的妖神。況且從以前的東漢到如今的大唐，每個朝代都禁止妖言邪說，到處取締淫邪的祭祀。怎麼能容許他們耗費財力，放縱百姓，建造供奉魑魅的殿堂寶塔，加入魍魎的黨羽呢？ 更有像宰輔、達官顯貴這樣的人，他們本應是人倫的表率，像王導、庾亮這樣的人物，以及戴逵、許詢之流，他們將情懷寄託于天地之間，超脫於世俗之外。他們都接受佛陀的教誨而歸依，都虔誠地信仰佛教。怎麼能容許他們尊奉妖怪，侍奉鬼魅，以此來貶低自己呢？實在是他們看到了佛法的精妙，瞭解了真理，才會這樣做啊。 再說傅奕的先祖傅毅（fù yì），字武仲，是位才華橫溢、學識淵博的人，世人稱他為通人。他辯證了漢顯宗的吉祥之夢，證實了金人的冥冥感應。佛教能夠向東傳播，傅毅是有功勞的。我私下揣測傅奕的才識，恐怕比不上他的先祖武仲。為什麼他要詆譭佛法呢？這豈不是與他的先祖背道而馳嗎？ 吳國的尚書令闞澤（kàn zé）對吳主孫權說：『孔子、老子的學說與佛法相比，優劣相差太遠了。』為什麼這麼說呢？孔子、老子設立教義，傚法天道來制定規範，不敢違背天道。諸佛說法，天道都要奉行，不敢違背佛陀。』由此看來，實在無法相提並論。我認為闞澤的這番言論，只是瞭解了優劣的一個方面啊。各位君子難道不應該思考他的話嗎？ 那些大德之士、高僧大德，他們對真理的觀察是深刻的。英明的君主、賢能的臣子，他們為國家謀劃是忠誠的。因此歷代都將佛教視為重要的教誨，這是為什麼呢？因為他們知道佛教能夠窮究真理，徹悟本性，沒有任何道理可以超越它。 傅奕對佛法的觀察不如那些名僧深刻，對前人的思考也不如那些哲人精闢。他只是固執己見，背離佛法，輕率地斷絕福報，招致災禍。這對於為國家謀劃來說，難道不是不忠誠嗎？對於為自身考慮來說，難道不是目光短淺嗎？ 偉大的覺悟者能夠窮盡神妙而知曉變化，深刻地觀察過患而預先防備。只是感嘆生命容易逝去，而五福難以常駐。生命像流水和閃電一樣短暫，而業力卻像大地和天空一樣長久。三惡道極其困頓而幽深，四種輪迴無邊無際而茫茫。應該憑藉佛法的船隻來利益救濟眾生，藉助信心的翅膀來自由翱翔。應該將罪過轉化為福報，為什麼還要執迷不悟，做出瘋狂的事情呢？
【English Translation】 English version: They abandon love and glory in the world to pursue the evil ways of 'chimei' (魑魅, goblins and monsters in the mountains), diligently disciplining themselves and living an ascetic life to serve the demonic gods of 'wangliang' (魍魎, water sprites). Moreover, from the Eastern Han Dynasty to our Great Tang Dynasty, each dynasty has prohibited妖言 (yāoyán, heterodox teachings) and everywhere banned淫祀 (yínsì, lewd sacrifices). How can we allow them to spend their wealth and indulge the people in building halls and pagodas to enshrine 'chimei' and join the ranks of 'wangliang'? Furthermore, there are those like prime ministers and high-ranking officials, who should be models of human ethics, figures like Wang Dao (王導) and Yu Liang (庾亮), as well as those of the ilk of Dai Kui (戴逵) and Xu Xun (許詢), who place their emotions between heaven and earth and transcend the mundane world. They all accept the Buddha's teachings and take refuge, and they all sincerely believe in Buddhism. How can we allow them to venerate demons and serve ghosts, thereby demeaning themselves? It is truly because they have seen the subtlety of the Dharma and understood the truth that they do so. Moreover, Fu Yi's (傅奕) ancestor, Fu Yi (傅毅), styled Wuzhong (武仲), was a man of great talent and erudition, known to the world as a 'polymath'. He defended the auspicious dream of Emperor Xian of Han and testified to the mysterious response of the golden man. Fu Yi had merit in the eastward transmission of Buddhism. I privately surmise that Fu Yi's talent and knowledge cannot compare to his ancestor Wuzhong. Why does he slander the Buddha Dharma? Is this not contrary to his ancestor? Kan Ze (闞澤), the Minister of the Imperial Secretariat of Wu, said to Sun Quan (孫權), the ruler of Wu: 'The teachings of Confucius and Laozi are far inferior to the Buddha Dharma.' Why do I say this? Confucius and Laozi established doctrines, emulating the way of heaven to formulate norms, daring not to violate heaven. When the Buddhas preach the Dharma, heaven must follow and dare not violate the Buddha.' From this perspective, they are truly incomparable. I believe that Kan Ze's remarks only understand one aspect of the superiority and inferiority. Should all gentlemen not consider his words? Those great scholars and eminent monks have a deep understanding of the truth. Wise rulers and virtuous ministers are loyal in their planning for the country. Therefore, generations have regarded Buddhism as an important teaching. Why is this? Because they know that Buddhism can exhaustively investigate the truth and thoroughly understand the nature, and there is no principle that can surpass it. Fu Yi's observation of the Dharma is not as profound as those famous monks, and his thinking is not as refined as those philosophers. He merely stubbornly adheres to his own views, deviates from the Dharma, rashly cuts off blessings, and invites disaster. Is this not disloyal to planning for the country? Is this not short-sighted in considering oneself? The Great Awakened One can exhaust the mysteries and know the changes, deeply observe the faults and prevent them in advance. It is only lamenting that life is easy to pass away, and the five blessings are difficult to remain constant. Life is as short as flowing water and lightning, while karma is as long as the earth and the sky. The three evil realms are extremely difficult and deep, and the four streams of rebirth are boundless and vast. One should rely on the boat of the Dharma to benefit and save all beings, and use the wings of faith to soar freely. One should transform faults into blessings, why be deluded and do crazy things?
傅云趙時梁時皆有僧反。況今天下僧尼二十萬眾。此又不思之言也。若以昔有反僧而廢今之法眾。豈得以古有叛臣而棄今之名士。鄰有逆兒而逐己之順子。皆有亂民而不養今之黎庶乎。夫普天之下出家之眾。非雲集於一邑。實星分於九土。攝之以州縣。限之以關河。無徴發之威權。有憲章之禁約。縱令三五兇險一二闡提。既無緣于烏合。亦何憂于蟻聚。且又沙門入道。豈懷亡命之謀。女子出家。寧求帶甲之用。何乃混計僧尼之數。當同梟鏡之黨架虛以亂真。蔽善而稱惡。君子有三畏。豈當如是乎。夫青衿有罪。非關尼父之失。皂服為非。豈是釋尊之咎。僧干朝憲。尼犯俗刑。譬誦律而穿窬。如讀禮而驕倨。但以人稟頑嚚之性而不遷於善。非是經開逆亂之源而令染于惡。人不皆賢。法實惟善。何因怒惡而反善。咎人而棄法。若夫口談夷惠而身行桀跖。耳聽桀跖而口廢詩禮。然則人有可誅之罪。法無可廢之過。但應禁非以弘法。不可以人而賤道。竊篤信于妙法。不茍黨于沙門。至於耘稊稗以殖嘉苗。肅奸危以清大教。所深愿矣。所深愿矣。傅云。道人土梟皆是貪逆之惡種。此又不思之言也。夫以舍俗修道。故稱道人。學道離貪逆。若云貪菩提道逆生死流。則僖子興言未及斯旨。觀沙門之律行也。行人所不能行。止人所不能
【現代漢語翻譯】 現代漢語譯本： 傅奕說，趙、時、梁朝時都有僧人作亂。何況現在天下僧尼有二十萬之眾，這又是不加思考的言論。如果因為過去有叛亂的僧人就廢除現在的僧眾，難道可以因為古代有叛臣就拋棄現在的名士嗎？鄰居家有忤逆的兒子就驅逐自己的孝順兒子嗎？各地都有作亂的百姓就不供養現在的黎民百姓嗎？普天之下的出家僧眾，不是聚集在一個地方，而是像星辰一樣分佈在九州各地，由州縣管轄，以關隘河流為界限。他們沒有徵調兵力的威權，只有戒律的約束。縱然有三五個兇險之徒，一兩個斷善根的人，既沒有烏合之衆的條件，又何必擔憂他們像螞蟻一樣聚集起來呢？而且沙門進入佛道，哪裡會懷有逃亡作亂的陰謀？女子出家，哪裡是爲了披甲上陣？為何要混淆僧尼的數量，把他們當成梟鏡一類的團伙，憑空捏造事實來擾亂視聽，掩蓋善良而稱揚邪惡？君子有三件敬畏的事情，怎麼能這樣做呢？讀書人有罪，不是孔子的過失；僧人作惡，不是釋迦牟尼的罪過。僧人觸犯朝廷的法令，尼姑違反世俗的刑律，就像背誦戒律卻翻墻偷盜，像研讀禮儀卻驕橫傲慢。只是因為人稟賦了頑固愚昧的本性而不向善，不是佛經開啟了叛逆作亂的源頭而使人沾染邪惡。人不可能都是賢能的，佛法確實是善良的。為何因為憎恨惡人而反對善良的佛法，因為責怪個人而拋棄佛法呢？如果口頭上談論夷、惠的仁義，而行為卻像夏桀、商紂一樣暴虐；耳朵里聽著夏桀、商紂的惡行，而口中卻廢棄《詩經》、《禮記》的教誨，那麼人有應該被誅殺的罪過，佛法卻沒有應該被廢除的過錯。只應該禁止邪惡來弘揚佛法，不可以因為個人而輕賤佛道。我虔誠地信仰妙法，不茍且地偏袒僧人。至於剷除田地裡的稗草來種植優良的禾苗，肅清奸邪危險的因素來澄清偉大的佛教，這正是我深深期望的！這正是我深深期望的！ 傅奕說，『道人』（指僧人）和『土梟』（指為害鄉里的惡人）都是貪婪叛逆的惡種，這又是不加思考的言論。因為他們捨棄世俗而修習佛道，所以才被稱為『道人』。學道就是要遠離貪婪和叛逆。如果說貪求菩提之道就是叛逆生死之流，那麼即使是像僖子這樣善於言辭的人也未能達到這種境界。看看沙門的戒律行為吧，他們能做到常人所不能做到的，停止常人所不能停止的。
【English Translation】 English version: Fu Yi said that there were rebellious monks during the Zhao, Shi, and Liang dynasties. Moreover, there are now two hundred thousand monks and nuns in the world, which is another thoughtless statement. If we abolish the current Sangha (community of monks) because there were rebellious monks in the past, can we abandon the famous scholars of today because there were rebellious ministers in ancient times? Should we expel our own obedient sons because the neighbor has a rebellious son? Should we not support the common people of today because there are rebellious people everywhere? The Sangha (community of monks) throughout the world is not gathered in one place, but is distributed like stars in the nine regions, governed by prefectures and counties, and limited by passes and rivers. They do not have the authority to conscript troops, but only the restrictions of precepts. Even if there are three or five dangerous people, one or two icchantikas (those who have cut off their roots of goodness), they have no chance of forming a mob, and there is no need to worry about them gathering like ants. Moreover, Shramanas (monks) enter the path of Buddhism, how could they harbor conspiracies of escape and rebellion? Women leave home to become nuns, how could they seek to put on armor and go to battle? Why confuse the number of monks and nuns, and treat them as gangs like owls and mirrors, fabricating facts to confuse the public, covering up goodness and praising evil? Gentlemen have three things to fear, how can they do this? If a scholar commits a crime, it is not the fault of Confucius; if a monk does evil, it is not the fault of Shakyamuni (the Buddha). If a monk violates the laws of the court, or a nun violates secular laws, it is like reciting the Vinaya (monastic rules) but climbing over walls to steal, like reading the Rites but being arrogant and haughty. It is only because people are endowed with stubborn and ignorant nature and do not turn to good, not because the Buddhist scriptures open the source of rebellion and cause people to be stained with evil. People cannot all be virtuous, but the Dharma (Buddhist teachings) is indeed good. Why oppose the good Dharma because of hating evil people, and abandon the Dharma because of blaming individuals? If one talks about the benevolence of Yi and Hui but acts like Jie and Zhou (tyrannical rulers), if one listens to the evil deeds of Jie and Zhou but abandons the teachings of the Book of Poetry and the Book of Rites, then people have sins that should be punished, but the Dharma has no faults that should be abolished. We should only prohibit evil to promote the Dharma, and not despise the Buddhist path because of individuals. I sincerely believe in the wonderful Dharma, and do not partially favor the Sangha. As for weeding out the weeds in the fields to plant good seedlings, and eliminating treacherous and dangerous elements to purify the great Buddhist teachings, this is what I deeply desire! This is what I deeply desire! Fu Yi said, 'Dao ren' (referring to monks) and 'tu xiao' (referring to evil people who harm the local community) are all evil seeds of greed and rebellion, which is another thoughtless statement. Because they abandon the secular world and practice the Buddhist path, they are called 'Dao ren'. Learning the path is to stay away from greed and rebellion. If it is said that greed for the Bodhi path is rebellion against the stream of birth and death, then even those who are good at speaking like Xi Zi have not reached this realm. Look at the monastic behavior of the Shramanas (monks), they can do what ordinary people cannot do, and stop what ordinary people cannot stop.
止。具諸釋典可得而究。蠕動之物猶不加害。況為梟鏡之事乎。嫁娶之禮尚舍不為。況為禽獸之心乎。何乃引離欲之上人。匹聚塵之下物。援有道之賢俊。比無知之庶類。毀大慈之善眾。媲不祥之惡鳥。謂道人為逆種。以梵行比獸心。害善一何甚乎。反正頓如此乎。余昔每引孝經之不毀傷。以譏沙門之法去鬚髮謂其反先王之道。失忠孝之義。今則悟其不然矣。若夫事君親而盡節雖殺身而稱仁。虧忠孝而偷存。徒全膚而非義。論美見危而致命。禮防臨難而茍免。何得一概而訶毀傷雷同而顧膚髮。割股納肝傷則甚矣。剔須落髮損乃微焉。立忠不顧其命。論者莫知咎。求道不愛其毛。何獨以為過。湯恤烝民。尚焚軀以祈澤。墨敦兼愛慾磨足而至頂況夫上為君父深求相利。鬚髮之毀何足顧哉。夫聖人之教。有殊途而同歸君子之道。或反經而合義。則泰伯其人也。廢在家之就養。托採藥而不歸。棄中國之服章。依剪髮以為飾。反經悖禮莫甚於斯。然而仲尼稱之曰。泰伯可謂至德矣。其故何也。雖跡背君親。而心忠於家國。形虧百越。佈德全乎三讓。故泰伯棄衣冠之制。而無損於至德。則沙門舍縉紳之容。亦何傷乎妙道。雖易服改貌。違臣子之常儀。而通道歸心。愿君親之多福。苦其身意。修出家之眾善。遺其君父。延歷劫之深慶
。其為忠孝不亦多乎。浪謂沙門為不忠。未之信矣。傅又云。西域胡人因泥而生。是以便事泥瓦。此又未思之言也。夫崇立靈像摸寫尊形。所用多涂。非獨泥瓦。或雕或鑄。則以鐵木金銅。圖之繡之。亦在丹青縑素。復謂西域士女遍從此物而生乎。且又中國之廟以木為主。則謂制禮君子皆從木而育邪。親不可忘。故為之宗廟。佛不可忘。故立其形像。以表罔極之心。用申如在之敬。欽聖仰德何失之有哉。夫以善為過者。故亦以惡為功矣。傅又云。帝王無佛則國治年長。有佛則政虐祚短。此又未思之言也。則謂能仁設教。皆闡淫虐之風。菩薩立言。專弘桀紂之事。以實論之。殊不然矣。夫殷喪大寶。災興姐已之言。周失諸侯禍由褒姒之笑。三代之亡。皆此物也。三乘之教。豈斯尚乎。佛之為道慈悲喜捨。齊物而等怨親。與安樂而救危苦。古之所以得其民者。佛既弘之矣民之所以逃其上者。經甚戒之矣。羲軒舜禹之德。在六度而苞籠。羿浞癸辛之咎。總十惡以防禁。向使桀遵少欲之教。紂順大慈之道。伊呂無以用其謀。湯武焉得行其計。可使鳴條免去國之禍。牧野息倒戈之亂。夏后從洛汭之歌。楚子違干溪之難。然則釋氏之化。為益非小。延福祚于無窮。遏危亡于未兆。傅謂有之為損。無之為益。是何言與。是何言與。佛
【現代漢語翻譯】 現代漢語譯本 『孝順』難道不是非常重要的嗎？說和尚不忠，我是不相信的。傅奕又說，西域的胡人因為泥土而生，所以擅長泥瓦匠的活。這也是沒有經過思考的話。建造佛像，描繪佛的尊容，所用的材料很多，不僅僅是泥瓦。或者雕刻，或者鑄造，就用鐵、木、金、銅。繪畫的，刺繡的，也在絹帛和絲綢上。難道說西域的男女都是從這些東西里生出來的嗎？而且中國的宗廟以木頭為主，難道說制定禮儀的君子都是從木頭裡生長出來的嗎？父母不可忘記，所以為他們建造宗廟。佛不可忘記，所以樹立佛的形像，來表達無限的思念之心，用來表達佛就在眼前的敬意。尊敬聖人，仰慕德行，有什麼過失呢？把善事當作過錯，這就是把惡事當作功勞了。 傅奕又說，帝王沒有佛，國家就治理得好，壽命就長；有佛，政治就暴虐，國祚就短。這也是沒有經過思考的話。難道說釋迦牟尼（能仁）的教誨，都是闡揚**的風氣；菩薩的言論，都是宣揚夏桀（桀）商紂（紂）的暴行嗎？實際上，完全不是這樣。殷朝失去天下，是因為妲己（姐已）的讒言；周朝失去諸侯，是因為褒姒（褒姒）的笑容。夏商周三代的滅亡，都是因為這些東西啊！三乘之教，難道還不如這些嗎？佛的教義是慈悲喜捨，平等對待萬物，平等對待怨恨和親近，給予安樂，救助危難。古代帝王之所以能夠得到民心，佛已經發揚了這些；民眾之所以要背叛他們的統治者，佛經已經嚴厲地告誡了。伏羲（羲）黃帝（軒） 舜（舜） 禹（禹）的德行，都包含在六度之中；后羿（羿） 寒浞（浞） 夏桀（癸） 商紂（辛）的罪過，都被十惡所禁止。如果夏桀能夠遵守少欲的教誨，商紂能夠順從大慈的道理，伊尹（伊） 呂尚（呂）就沒有辦法施展他們的計謀，商湯（湯） 周武王（武）又怎麼能夠施行他們的計劃呢？就可以使鳴條免去亡國的災禍，牧野平息倒戈的叛亂，夏朝的君主可以在洛水邊唱歌，楚國的君主可以避免干溪的災難。這樣看來，佛教的教化，帶來的益處不小啊！可以使國家無限地延續福祚，在危亡還沒有出現的時候就加以遏制。傅奕說有佛是損害，沒有佛是益處，這是什麼話啊！這是什麼話啊！佛！
【English Translation】 English version Isn't 『filial piety』 extremely important? I don't believe the claim that monks are disloyal. Fu Yi also said that people from the Western Regions (西域 Xiyu) are born from mud, so they are good at masonry. This is also a thoughtless statement. When building Buddha images and depicting the Buddha's revered form, many materials are used, not just mud and tiles. They are either carved or cast, using iron, wood, gold, or copper. Paintings and embroideries are also done on silk fabrics. Does this mean that men and women in the Western Regions are all born from these materials? Moreover, Chinese ancestral temples are mainly made of wood. Does this mean that the gentlemen who established the rites were all born from wood? Parents should not be forgotten, so ancestral temples are built for them. The Buddha should not be forgotten, so Buddha images are erected to express infinite remembrance and to show reverence as if the Buddha is present. What fault is there in respecting sages and admiring virtue? Those who treat good deeds as faults are treating evil deeds as merits. Fu Yi also said that if emperors have no Buddha, the country will be well-governed and have a long reign; if they have a Buddha, the government will be tyrannical and the dynasty will be short-lived. This is also a thoughtless statement. Does this mean that Shakyamuni (能仁 Nengren) teachings all promote the ways of **; and that the words of Bodhisattvas all promote the tyranny of Jie (桀 Jie) of Xia and Zhou (紂 Zhou) of Shang? In reality, this is not the case at all. The Shang dynasty lost its empire because of Daji's (姐已 Jieyi) slander; the Zhou dynasty lost its lords because of Baosi's (褒姒 Baosi) smile. The downfall of the Xia, Shang, and Zhou dynasties was all due to these things! Are the teachings of the Three Vehicles (三乘) inferior to these? The Buddha's teachings are compassion, joy, and equanimity (慈悲喜捨), treating all beings equally, treating enemies and relatives equally, giving happiness, and saving those in danger and suffering. The ancient emperors were able to win the hearts of the people because the Buddha had promoted these virtues; the Buddhist scriptures have sternly warned against the reasons why people betray their rulers. The virtues of Fuxi (羲 Xi), the Yellow Emperor (軒 Xuan), Shun (舜 Shun), and Yu (禹 Yu) are all encompassed in the Six Perfections (六度); the faults of Houyi (羿 Yi), Han Zhuo (浞 Zhuo), Jie (癸 Gui) of Xia, and Zhou (辛 Xin) of Shang are all prohibited by the Ten Evils (十惡). If Jie of Xia had followed the teachings of few desires, and Zhou of Shang had followed the path of great compassion, Yi Yin (伊 Yi) and Lü Shang (呂 Lü) would have had no way to implement their plans, and Tang (湯 Tang) of Shang and King Wu (武 Wu) of Zhou would not have been able to carry out their schemes. This would have allowed Mingtiao (鳴條) to avoid the disaster of national destruction, Muye (牧野) to quell the rebellion of turning spears, the ruler of Xia to sing by the Luo River (洛汭), and the ruler of Chu to avoid the disaster of Ganxi (干溪). Thus, the teachings of Buddhism bring no small benefit! They can infinitely extend the blessings of the country and curb dangers before they arise. Fu Yi says that having the Buddha is a detriment, and not having the Buddha is a benefit. What kind of words are these! What kind of words are these! Buddha!
何仇而誣之至此。佛何負而疾之若仇乎。傅又云。未有佛法之前。人皆淳和世無篡逆。此又未思之言也。夫九黎亂德。豈非無佛之年。三苗逆命。非當有法之後。夏殷之季何有淳和。春秋之時寧無篡逆。寇賊奸宄。作士命于皋陶。玁狁孔熾。蕩伐勞于吉甫。而傅謂佛興篡逆。盜法佛猶戒之。豈長篡逆之亂乎。一言之競佛亦防之。何敗淳和之道乎。惟佛之為教也。勸臣以忠。勸子以孝。勸國以治。勸家以和。弘善示天堂之樂。懲非顯地獄之苦。不唯一字以為褒。豈止五刑而作戒。乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷于佛日乎。但自淪於苦海矣。輕而不避。良可悲夫。於是書生心伏而色愧。避席而謝曰。仆以習俗生常違道自佚。忽于所未究。玩其所先述。背正法而異論。受邪言以同失。今聞佛智之玄邃。乃知釋教之忠質。豁然神悟而理攄。足以蕩迷而祛疾。雖從邪于昔歲。請歸正於茲日。謹誦來戒以為口實矣。
論曰。昔司馬文正公。譏元魏崔浩昧於擇術。若傅令者。不善擇術尤可數也。方天意大啟唐祚。而太宗以大權聖人示現出世。為千載道德盛明之主。豈易遇哉。有文中子者。身任百世師儒。出河汾間。凡太宗一時宰輔。若凌煙閣上諸公。皆北面稱師。受王佐之道。當是時使傅令稍知向方。預出王氏之門
【現代漢語翻譯】 現代漢語譯本：他有什麼仇恨要這樣誣衊佛法？佛又有什麼對不起他的地方，要像對待仇人一樣憎恨佛？傅奕又說，『沒有佛法之前，人們都很淳樸和睦，世上沒有篡位作亂的事情。』這也是沒有經過思考的話。九黎擾亂道德，難道不是在沒有佛法的年代嗎？三苗違抗天命，難道是在有了佛法之後嗎？夏朝和殷朝末年，哪裡有什麼淳樸和睦？春秋時期，難道沒有篡位作亂的事情嗎？盜賊奸邪，皋陶製定刑法來懲治他們；玁狁猖獗，尹吉甫率兵征討他們。而傅奕卻說佛法興起導致篡位作亂，盜竊佛法尚且要加以戒止，難道會助長篡位作亂的禍亂嗎？一句爭執的話，佛法也要加以防止，怎麼會敗壞淳樸和睦的風尚呢？佛法的教義是，勸導臣子要忠誠，勸導兒子要孝順，勸導國家要安定，勸導家庭要和睦，宣揚行善可以得到天堂的快樂，懲罰作惡會遭受地獄的痛苦，不僅僅用一個『好』字來褒獎，難道僅僅用五刑來作為戒律嗎？竟然說佛法會傷害和睦，助長禍亂，這不是極大的誣衊誹謗嗎？但這又有什麼損害於佛法的光輝呢？只不過是讓自己沉淪於苦海罷了，輕率而不迴避，真是可悲啊。』於是書生心悅誠服，面帶愧色，離開座位謝罪說：『我因為習慣於世俗，常常違背真理，放縱自己，忽略了沒有徹底研究的道理，玩味自己先前所說的，背離正法而信奉異端邪說，接受邪惡的言論而一同犯錯。現在聽聞佛法的智慧是如此的玄妙深邃，才知道佛教的教義是如此的忠誠質樸。頓時豁然開朗，理解了真理，足以消除迷惑，去除弊病。雖然過去追隨邪說，請允許我從今天開始歸於正道。我將謹記您所說的教誨，作為我言行的準則。』 論曰：從前司馬光（司馬文正公）譏諷元魏的崔浩不善於選擇學說。像傅奕這樣的人，不善於選擇學說就更加明顯了。正當天意要大大開啟唐朝的基業，而唐太宗以大權聖人的身份示現於世，成為千載難逢的道德盛明之主，這難道是容易遇到的嗎？有王通（文中子）這樣的人，身負百世師儒的重任，從河汾一帶出來，凡是唐太宗一時的宰輔，像凌煙閣上的各位功臣，都向他北面稱師，接受輔佐帝王的道理。當這個時候，如果傅奕稍微知道方向，預先進入王通的門下...
【English Translation】 English version: What hatred does he hold to slander Buddhism to this extent? What has the Buddha done to offend him, that he should despise him as an enemy? Fu Yi also said, 'Before the advent of Buddhism, people were simple and harmonious, and there were no rebellions or usurpations.' This is also a thoughtless statement. Did not the Nine Li tribes create chaos and disrupt morality in the years before Buddhism? Did not the San Miao defy Heaven's mandate after the advent of Buddhism? In the late Xia and Yin dynasties, where was there any simplicity and harmony? During the Spring and Autumn period, were there no rebellions or usurpations? Bandits and traitors were punished by Gao Yao, who established laws; the Xianyun barbarians were rampant, and Yin Jifu led troops to conquer them. Yet Fu Yi says that the rise of Buddhism leads to rebellions and usurpations. Stealing Buddhist teachings is already forbidden, so how could it encourage the chaos of rebellions and usurpations? Even a single word of contention is prevented by Buddhism, so how could it corrupt the way of simplicity and harmony? The teachings of Buddhism encourage ministers to be loyal, sons to be filial, nations to be governed well, and families to be harmonious. They promote the joy of heaven for doing good and reveal the suffering of hell for doing evil. They do not only use the word 'good' to praise, nor do they only use the five punishments as precepts. To say that Buddhism harms harmony and encourages chaos is an extreme slander and libel. But what harm does this do to the light of the Buddha? It only causes oneself to sink into the sea of suffering. To be careless and not avoid this is truly lamentable.' Thereupon, the scholar was convinced in his heart and ashamed in his face. He left his seat and apologized, saying, 'I have been accustomed to worldly customs, often violating the truth and indulging myself. I have neglected what I have not thoroughly studied, and I have indulged in what I have previously said, turning away from the true Dharma and believing in heterodox theories, accepting evil words and sharing in the same mistakes. Now that I have heard the profound and subtle wisdom of Buddhism, I know that the teachings of Buddhism are so loyal and sincere. Suddenly, I am enlightened and understand the truth, which is enough to dispel confusion and remove ailments. Although I followed heresy in the past, please allow me to return to the right path from this day forward. I will carefully recite the precepts you have given, as the standard for my words and actions.' Commentary: In the past, Sima Guang (司馬文正公) criticized Cui Hao of the Northern Wei dynasty for not being good at choosing doctrines. People like Fu Yi are even more obviously not good at choosing doctrines. Just as Heaven was about to greatly open up the foundation of the Tang dynasty, Emperor Taizong appeared in the world as a sage with great power, becoming a rare master of morality and enlightenment for thousands of years. How could this be easily encountered? There was Wang Tong (文中子), who bore the heavy responsibility of being a teacher for a hundred generations, coming from the He Fen area. All the prime ministers of Emperor Taizong's time, like the meritorious officials on the Lingyan Pavilion, all turned to him as their teacher, receiving the principles of assisting the emperor. At that time, if Fu Yi had known the direction slightly, and had entered Wang Tong's school beforehand...
。則其施設縱非公臺之任。亦不失為名卿才大夫。徒以卜史占候下技。位貌既卑無以自逞。乃以夙昔私憾。謗黷大教。規竊聲譽。及太宗登位。天下文明諸公雍容廟堂。論道經邦制禮作樂。雖堯舜之運。亡以加也。此時奕之學素荒而伎且索矣。抱慚自廢於家。其無聊而斃也可知矣。妙哉李君內德論。熟覽之蓋天下精識讜論也。其通命一篇。以儒所謂命釋所謂業。原始要終合而通之。尤為警絕。惜辭多未能具載云。
是歲夏四月。太子建成秦王世民。怨隙已成將興內難。而又邊境屢優軍國務殷。傅奕妄生毀佛。乞行廢教之請復云云未決。及法琳等諸僧著論辨之。合李黃門內德論。同進之於朝。帝由是悟奕等譽道毀佛為協私。大臣不獲已。遂兼汰二教而施行焉。五月辛巳。詔曰。
(五) 釋迦闡教清凈為先。遠塵離垢除去貪慾。所以弘宣勝業修植善根。開導愚迷津樑庶品。是以敷演經教檢括學徒。調懺身心舍諸染著。衣服飲食咸資四輩。自大覺遷謝道法流行。末代陵遲漸以虧損。乃有猥殘之侶規自尊高。游墮之民茍辟徭役。妄為剃落托號出家。嗜慾無厭營求不已。致有出入閭里周旋阛阓。驅策畜產聚積貨財。耕織為生沽販為業。事同偏戶跡等齊人。進違戒律之文。退無禮典之訓。或有躬行劫掠身自穿窬。造
【現代漢語翻譯】 現代漢語譯本：那麼，傅奕的建議即使不能被採納成為朝廷的正式政策，也不失為一位有才能、有見識的官員的諫言。只是因為他出身於占卜史官這類地位卑微的行業，沒有機會展示自己的才能，於是就利用過去的一些私人恩怨，誹謗佛教，試圖以此來竊取名聲。等到唐太宗登基，天下太平，各位大臣在朝廷上從容不迫地討論治國之道，制定禮樂制度，即使是堯舜時代也不過如此。這時，傅奕所擅長的易學已經荒廢，他的技藝也已經衰退。他只能抱著羞愧的心情在家賦閒，最終鬱鬱而終也是可以預見的。李君的《內德論》寫得太好了！仔細閱讀，簡直是天下精闢而正直的言論。其中的《通命篇》，用儒家所說的『命』和佛教所說的『業』，從頭到尾貫穿起來，融會貫通，尤其令人警醒和讚歎。可惜篇幅有限，不能全部摘錄。 這一年夏天四月，太子李建成和秦王李世民之間的怨恨已經很深，即將發生內亂。而且邊境上經常出現緊急情況，軍國大事非常繁忙。傅奕又胡亂地提出毀壞佛像、廢除佛教的請求，朝廷對此還沒有做出決定。後來，法琳等各位僧人撰寫文章進行辯駁，連同李黃門的《內德論》，一同呈獻給朝廷。皇帝因此醒悟到傅奕等人讚揚道教、詆譭佛教是爲了結黨營私。大臣們迫於無奈，於是同時削減道教和佛教的力量，並加以施行。五月辛巳日，皇帝下詔說： （五）釋迦牟尼（Śākyamuni，佛教創始人）闡揚教義，以清凈為先，遠離塵世的污垢，去除貪婪和慾望，所以才能弘揚偉大的事業，修植善良的根基，開導愚昧的人，成為普度眾生的橋樑。因此，要廣泛宣揚經書教義，檢查約束學徒，調和懺悔身心，捨棄各種染著。衣服和飲食都依靠四眾弟子（比丘、比丘尼、優婆塞、優婆夷）的供養。自從偉大的覺悟者（佛陀）涅槃后，佛法開始流行，但末法時代逐漸衰落，出現了虧損。於是出現了一些卑鄙殘暴之徒，爲了抬高自己的地位；一些遊手好閒之徒，爲了逃避徭役，就胡亂地剃度出家，託名出家。他們貪得無厭，不斷地營求，以至於出入于村裡，周旋於市場，驅使牲畜，聚積錢財，以耕田織布為生，以做買賣為業，所作所為與普通百姓一樣。他們進則違背戒律的條文，退則沒有禮儀典章的教訓。甚至有人親自進行搶劫，親自挖墻洞，製造...
【English Translation】 English version: Then, his proposal, even if not adopted as an official policy of the court, would not detract from him being a talented and insightful official. It was only because he came from a humble background as a diviner and historian, lacking the opportunity to display his talents, that he used past personal grievances to slander Buddhism, attempting to steal fame and reputation. When Emperor Taizong ascended the throne, the realm was peaceful, and the ministers leisurely discussed governance in the court, establishing rites and music, surpassing even the times of Yao and Shun. At this time, Fu Yi's expertise in the Book of Changes had become neglected, and his skills had declined. He could only retire at home with shame, and it was foreseeable that he would die in depression. How wonderful is Lord Li's 'Treatise on Inner Virtue'! Reading it carefully, it is truly a profound and righteous discourse. The 'Chapter on Understanding Destiny,' using the Confucian concept of 'destiny' and the Buddhist concept of 'karma,' connects them from beginning to end, integrating them in a way that is particularly enlightening and admirable. It is a pity that due to limited space, it cannot be fully quoted. In the fourth month of this year, summer, the resentment between Crown Prince Li Jiancheng and Prince Qin, Li Shimin, had deepened, and internal strife was about to erupt. Moreover, there were frequent emergencies on the borders, and military and state affairs were very busy. Fu Yi recklessly proposed the destruction of Buddhist images and the abolition of Buddhism, and the court had not yet made a decision on this matter. Later, the monks such as Fa Lin wrote articles to refute him, and together with Li Huangmen's 'Treatise on Inner Virtue,' they were presented to the court. The emperor thus realized that Fu Yi and others praised Taoism and slandered Buddhism in order to form factions for personal gain. The ministers were forced to reduce the power of both Taoism and Buddhism and implement this policy. On the Xin Si day of the fifth month, the emperor issued an edict saying: (5) Śākyamuni (the founder of Buddhism) expounded the teachings, with purity as the priority, staying away from the defilements of the world, and removing greed and desire, so as to promote great undertakings, cultivate good roots, enlighten the ignorant, and become a bridge for the salvation of all beings. Therefore, it is necessary to widely propagate the scriptures and teachings, examine and restrain the disciples, harmonize and repent the mind and body, and abandon all attachments. Clothing and food all rely on the offerings of the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas). Since the Great Awakened One (Buddha) entered Nirvana, the Dharma began to spread, but the Dharma-ending Age gradually declined, and there were losses. Thus, there appeared some vile and cruel people who sought to elevate their own status; some idle people who, in order to escape corvée labor, recklessly shaved their heads and became monks, claiming to be renunciates. They were insatiably greedy, constantly seeking, to the point that they entered and exited villages, frequented markets, drove livestock, accumulated wealth, made a living by farming and weaving, and engaged in trade, acting like ordinary people. They violated the precepts of the Vinaya when advancing, and lacked the teachings of etiquette and decorum when retreating. Some even personally engaged in robbery, personally digging holes in walls, creating...
作奸訛交通豪猾。每罹憲網自蹈重刑。瀆玷真如虧損妙法。譬夫稂莠有穢嘉苗。類若淤泥混乎清水。又伽藍之地本曰凈居。棲心之所理尚幽清。近代以來多立寺舍。不求間曠之地。唯趨諠雜之方。繕彩崎嶇甍宇殊錯。拓舛隱慝誘納奸邪。或有接延䣑邸鄰近屠沽。塵埃滿室腥膻盈路。徒長輕薄之心。有虧崇敬之義。且老氏垂化本實沖虛。養志無為違情外物。全真守一是謂玄門。驅馳世務尤乖宗旨。朕應期御宇興隆教法。志思利益情在護持。欲使玉石區分薰蕕有辨。長存妙道永固福田。正本澄源宜從沙汰。諸僧尼道士女冠。有精勤練行守戒律者。並令就大寺觀居止。供給衣食不令乏短。其不能精進無行業。弗堪供養者。並令罷道各還桑梓。所司明為條式務依教法。違制之坐悉宜停斷。京城留寺三所觀二所。其餘天下諸州各留一所。余悉毀之。六月四日。秦王以府兵平內難。高祖以秦王為皇太子。付以軍國政事是月癸亥大赦天下。停前沙汰二教詔。甲子高祖遜於位。稱太上皇。太子即位於東宮。是為太宗。
(六 丁亥) 太宗文皇帝世民改貞觀(高祖次子。厥性仁賢。輕財重義。隋末起義兵。高祖謂之曰。破家亡軀由汝。化家為國亦由汝焉。肇興唐室。皆太宗之功也。武德九年太子建成齊王元吉死。八月受禪即位。
【現代漢語翻譯】 現代漢語譯本： 作惡說謊，勾結奸邪，橫行霸道。這些人常常觸犯法律，自陷於刑罰之中。他們玷污了真如（Tathata，佛教用語，指事物本來的真實面貌），虧損了妙法（Saddharma，指佛陀所說的微妙之法）。這就像稻田里長滿了雜草，污染了好的苗；又像淤泥混入了清水之中。而且，伽藍（Sangharama，指僧眾居住的園林，即寺院）之地本來應該是清凈的居所，修身養性的地方理應幽靜清雅。但近代以來，許多寺廟的建立，不尋求空曠清凈的地方，只追求喧鬧雜亂的場所。修繕的色彩崎嶇不平，房屋的屋脊也錯落有致。開闢邪路，隱藏罪惡，引誘接納奸邪之人。或者有寺廟毗鄰住宅，靠近屠宰場和酒館。塵埃滿室，腥臭之氣瀰漫道路。只會增長輕浮淺薄之心，有損崇敬之義。而且老子（Laozi，道家創始人）垂教化世，本意是清靜虛無，修身養性，順應自然，不為外物所動。保全真性，堅守一是道家玄門的宗旨。奔波於世俗事務，尤其違背了道家的宗旨。我（朕，皇帝自稱）應運而生，治理天下，興隆佛教和道教。心懷利益眾生的想法，情繫護持正法。想要使玉和石頭區分開來，香草和臭草有所辨別。長久地儲存妙道，永遠鞏固福田。正本清源，應該從整頓開始。對於那些精勤修行，遵守戒律的僧尼、道士、女冠，都讓他們到大的寺廟和道觀居住，供給衣食，不讓他們缺乏。那些不能精進修行，沒有德行，不堪供養的人，都讓他們還俗回家。有關部門要明確制定條文，務必依據佛教和道教的教法。違背制度的處罰，全部停止執行。京城保留寺廟三所，道觀二所。其餘天下各州只保留一所，其餘全部拆毀。六月四日，秦王（Prince Qin，指李世民）用府兵平定了內亂。高祖（Emperor Gaozu，指李淵）立秦王為皇太子，把軍國政事交給他處理。這個月癸亥日，大赦天下。停止之前整頓佛教和道教的詔令。甲子日，高祖退位，自稱太上皇。太子在東宮即位，是為太宗（Emperor Taizong，指李世民）。 (六 丁亥) 太宗文皇帝世民改年號為貞觀（高祖的次子。天性仁慈賢明，輕視錢財，重視道義。隋朝末年起兵反隋。高祖對他說：『敗家喪身由你，化家為國也由你。』開創唐朝，都是太宗的功勞。武德九年，太子建成、齊王元吉被殺。八月，接受禪讓即位。
【English Translation】 English version: They commit treacherous and deceitful acts, collude with the wicked, and act tyrannically. These individuals frequently violate the law and bring severe punishments upon themselves. They defile the Tathata (the suchness or true nature of reality) and diminish the Saddharma (the true Dharma or teachings of the Buddha). This is like weeds growing in a rice field, polluting the good seedlings; or like silt mixed into clear water. Moreover, the Sangharama (monastery or Buddhist temple) should be a pure dwelling place, and the place for cultivating the mind should be serene and tranquil. However, in recent times, many temples have been built not seeking spacious and quiet locations, but only pursuing noisy and chaotic places. The renovated colors are rugged and uneven, and the roofs of the buildings are misaligned. They open up crooked paths, conceal evil deeds, and entice and harbor treacherous individuals. Some temples are adjacent to residences, close to slaughterhouses and taverns. Dust fills the rooms, and the stench of meat permeates the roads. This only increases frivolous and shallow minds, and diminishes the meaning of reverence. Furthermore, Laozi's (founder of Taoism) teachings are based on tranquility and emptiness, cultivating the mind, conforming to nature, and not being moved by external things. Preserving one's true nature and adhering to the One is the essence of the Taoist school. Rushing about in worldly affairs especially violates the tenets of Taoism. I (朕, the emperor's self-reference) am born in response to the times, governing the world, and promoting Buddhism and Taoism. I have the idea of benefiting all beings in mind, and my heart is concerned with protecting the true Dharma. I want to distinguish jade from stone, and differentiate fragrant herbs from foul-smelling ones. To preserve the wonderful path for a long time and to consolidate the field of merit forever, we should start with rectification. For those monks, nuns, Taoist priests, and Taoist priestesses who diligently practice, observe the precepts, let them live in large temples and monasteries, provide them with food and clothing, and not let them be in short supply. Those who cannot diligently practice, have no virtue, and are not worthy of support, let them return to secular life and go back to their hometowns. The relevant departments should clearly formulate regulations, and must follow the teachings of Buddhism and Taoism. The punishments for violating the system should all be stopped. The capital city will retain three temples and two Taoist monasteries. The remaining prefectures in the world will each retain one, and the rest will be demolished. On the fourth day of June, Prince Qin (Li Shimin) pacified the internal rebellion with his troops. Emperor Gaozu (Li Yuan) made Prince Qin the crown prince and entrusted him with military and political affairs. On the Guihai day of this month, a general amnesty was granted to the world. The previous edict to rectify Buddhism and Taoism was stopped. On the Jiazi day, Emperor Gaozu abdicated and called himself the Supreme Emperor. The crown prince ascended the throne in the Eastern Palace, becoming Emperor Taizong (Li Shimin). (6th, Dinghai) Emperor Taizong, Shimin, changed the era name to Zhenguan (the second son of Emperor Gaozu. He was benevolent and virtuous by nature, despised wealth, and valued righteousness. At the end of the Sui Dynasty, he raised troops to rebel against the Sui. Emperor Gaozu said to him: 'Ruining the family and losing your life is up to you, and transforming the family into a country is also up to you.' The founding of the Tang Dynasty was all due to the merits of Emperor Taizong. In the ninth year of Wude, Crown Prince Jiancheng and Prince Qi, Yuanji, were killed. In August, he accepted the abdication and ascended the throne.
制體作樂選賢任良。與公卿大臣論議政事。吞蝗以整年穀之兇。其睿德如此。用魏徴李靖房玄齡杜如晦等諸賢為相。慰遲敬德劉文靖為將。在位二十三年)。
(七) 帝對群臣太息曰。今大亂之後。其難治乎。魏徴對曰。大亂之治譬饑人之易食。帝曰。古不云乎。善人為邦百年而後勝殘去殺。徴曰。此不為聖哲之論。聖哲之治其應如響。蓋不其難。僕射封德彝曰。不然。三代之澆詭日滋。秦任法律漢雜霸道。皆欲治而不能。非能治而不欲。徴書生好虛論徒亂國家不足聽。徴曰。五帝三王不易民而教。行帝道而帝。行王道而王。顧所行何如耳。黃帝戰蚩尤。七十而戰勝其亂。因致無為。九黎害德。顓頊征之。既克而治。桀為亂。湯放之。紂無道。武伐之。湯武身及太平。若人漸澆詭不復撲。今當爲鬼為魅。尚安得而化之哉。德彝不能對。然復以為不可。帝雅以徴對為然。他日帝嘗召傅奕。賜之食而謂曰。佛道微妙聖蹟可師。且報應顯然屢有徴驗。汝獨不悟其理何也。奕曰。佛是西方桀黠欺謎夷狄。及流入中國。尊尚其教皆邪僻纖人。摸寫莊老玄言飾其妖妄。無補於國家。有害於百姓。帝惡其言不答。自是終身不齒。
(己丑) ○放宮女三千。
(八) 七月蝗害稼。帝在苑中掇蝗而言曰。民以谷
【現代漢語翻譯】 現代漢語譯本：制定禮儀制作音樂，選拔賢才任用良臣。與公卿大臣商議國家政事。吞食蝗蟲來祈求年成豐收，他的英明德行就是這樣。任用魏徵（人名，唐朝大臣）、李靖（人名，唐朝將軍）、房玄齡（人名，唐朝大臣）、杜如晦（人名，唐朝大臣）等賢能之士為宰相，慰勞尉遲敬德（人名，唐朝將軍）、劉文靜（人名，唐朝大臣）等將領。在位二十三年。
皇帝對群臣嘆息說：『如今大亂之後，恐怕難以治理吧？』魏徵回答說：『大亂之後的治理，好比飢餓的人容易進食。』皇帝說：『古人不也說嗎？善人治理國家，要經過百年才能消除殘暴，廢除殺戮。』魏徵說：『這算不上是聖哲的言論。聖哲的治理，其反應就像回聲一樣迅速，怎麼會困難呢？』僕射封德彝（人名，唐朝官員）說：『不是這樣的。夏、商、週三代的民風日漸澆薄奸詐。秦朝任用法律，漢朝雜用霸道，都想治理好國家卻不能成功，不是他們不想治理好，而是沒有能力。魏徵只是個書生，喜歡空談，只會擾亂國家，不值得聽信。』魏徵說：『五帝三王不改變百姓的本性而教化他們，施行帝道就能稱帝，施行王道就能稱王，關鍵在於施行的是什麼。黃帝與蚩尤（神話人物）作戰，七十戰才取得勝利，平定了戰亂，因而能夠無為而治。九黎族敗壞道德，顓頊（古代帝王）征討他們，平定之後才得以治理。夏桀（夏朝君主）作亂，商湯（商朝君主）放逐了他。商紂（商朝君主）無道，周武王（周朝君主）討伐了他。商湯和周武王都親身經歷了天下太平。如果人們逐漸變得澆薄奸詐，就無法再用教化的方式使他們改邪歸正，如今他們將成為鬼怪妖魅，又怎麼能夠教化他們呢？』封德彝無言以對，但仍然認為魏徵的說法不可行。皇帝認為魏徵的回答很有道理。有一天，皇帝召見傅奕（人名，唐朝官員），賜給他食物並對他說：『佛道微妙，聖人的事蹟可以傚法，而且報應明顯，屢有應驗，唯獨你不能領悟其中的道理，這是為什麼呢？』傅奕說：『佛是西方的狡猾之徒，欺騙愚昧的夷狄，傳入中國后，尊崇佛教的都是些邪惡奸詐的小人，他們抄襲莊子、老子的玄妙言論來掩飾他們的妖言邪說，對國家沒有益處，對百姓有害處。』皇帝厭惡他的言論，沒有回答。從此以後，終身不再重用他。
（己丑）釋放宮女三千人。
七月，發生蝗災，危害莊稼。皇帝在苑中拾起蝗蟲說：『百姓以糧食為生，
【English Translation】 English version: He established rituals and music, selected the virtuous, and appointed the capable. He discussed state affairs with dukes, ministers, and high officials. He swallowed locusts to pray for a good harvest year. Such was his sagacious virtue. He employed virtuous men such as Wei Zheng (name, a Tang dynasty minister), Li Jing (name, a Tang dynasty general), Fang Xuanling (name, a Tang dynasty minister), and Du Ruhui (name, a Tang dynasty minister) as chancellors, and comforted Yuchi Jingde (name, a Tang dynasty general) and Liu Wenjing (name, a Tang dynasty minister) as generals. He reigned for twenty-three years.
The Emperor sighed to his ministers, saying, 'Now, after the great chaos, it will be difficult to govern, won't it?' Wei Zheng replied, 'Governing after great chaos is like feeding a hungry person, which is easy.' The Emperor said, 'Didn't the ancients say that a virtuous person governing a state needs a hundred years to eliminate cruelty and abolish killing?' Wei Zheng said, 'This is not the saying of a sage. The governance of a sage should be as responsive as an echo; how could it be difficult?' The servant-in-waiting Feng Deyi (name, a Tang dynasty official) said, 'That's not true. The customs of the Xia, Shang, and Zhou dynasties became increasingly debased and deceitful. The Qin dynasty employed laws, and the Han dynasty mixed in hegemonic ways, all wanting to govern well but failing. It's not that they didn't want to govern well, but that they lacked the ability. Wei Zheng is just a scholar who likes empty talk and only disrupts the state; he is not worth listening to.' Wei Zheng said, 'The Five Emperors and Three Kings did not change the people's nature but taught them. Practicing the way of the Emperor leads to becoming an Emperor, and practicing the way of the King leads to becoming a King. It depends on what is practiced. The Yellow Emperor fought Chiyou (mythical figure), winning after seventy battles, pacifying the chaos, and thus achieving non-action. The Nine Li harmed virtue, and Zhuanxu (ancient emperor) conquered them, governing after pacification. Jie (Xia dynasty ruler) caused chaos, and Tang (Shang dynasty ruler) exiled him. Zhou (Shang dynasty ruler) was without virtue, and Wu (Zhou dynasty ruler) attacked him. Tang and Wu both personally experienced peace. If people gradually become debased and deceitful, they cannot be reformed through education. Now they will become ghosts and demons; how can they be taught?' Feng Deyi was speechless but still thought Wei Zheng's words were impractical. The Emperor thought Wei Zheng's reply made sense. One day, the Emperor summoned Fu Yi (name, a Tang dynasty official), gave him food, and said, 'The Buddhist path is subtle, and the deeds of the saints can be emulated. Moreover, retribution is evident and has been repeatedly verified. Why are you alone unable to understand this principle?' Fu Yi said, 'Buddha was a cunning barbarian from the West, deceiving ignorant barbarians. After it flowed into China, those who revered its teachings were all wicked and treacherous people who copied the profound words of Zhuangzi and Laozi to embellish their妖言邪說 (yāoyán xiéshuō, deceptive and heretical doctrines), which are of no benefit to the state and harmful to the people.' The Emperor disliked his words and did not reply. From then on, he never used him again.
(Ji Chou) Released three thousand palace women.
In the seventh month, locusts harmed the crops. The Emperor picked up locusts in the garden and said, 'The people depend on grain for sustenance,
為命。而汝害之。是害吾民也。百姓有過在予一人。汝而有靈。當食朕身無害吾民。將吞之。左右恐致疾遽求代。帝曰。所貴移災朕躬。何疾之避。遂吞之。由是終帝世蝗不為害。冬十二月癸酉。詔曰。有隋失道九服沸騰。朕親總見戎致茲明罰。其有桀犬嬰此湯羅。銜須義憤終乎握節。各狥所奉咸有可嘉。日往月來逝川斯遠。切恐九泉之下向淪鼎鑊。八難之間永纏冰炭。愀然疚懷無忘興寢。所以樹立福田濟其營魄。可於建義以來交兵之處為義士兇徒殞身戎陣者各建寺剎招延勝侶。望法鼓所振。變災火于青蓮。清梵所聞。易苦海于甘露。所司量定處所。並立寺名支配僧徒。及修院宇。具於事條以聞。稱朕矜哀之意。仍命虞世南李伯樂褚遂良顏師古岑文字許敬宗朱子奢等。為碑銘以紀功業(已上見舊史)。
(庚寅) ○禁笞背法。
十月天下斷獄。死罪二十有九人。東南薄海。西極于嶺。北窮玄塞。戶不夜閉。旅不赍糧。取給於路。米斗三錢。天下大治。蠻夷君長衣冠帶刀宿衛。帝喜謂群臣曰。此魏徴勸朕仁義之效也。惜不令封德彝見之。因追念初平天下時。手誅千餘人不及享太平。即以御服施諸寺。命僧禮懺薦擢焉。
(辛卯) 詔僧尼拜父母。
(壬辰) ○縱死囚四百還家。
(
【現代漢語翻譯】 現代漢語譯本：蝗災發生，有人稟告皇帝說：『蝗蟲啃食莊稼，以生命為食。現在您要傷害它們，這是在傷害我們的百姓啊。』皇帝說：『百姓有過錯，責任在我一人。如果你們這些蝗蟲有靈性，就應當吃我的身體，不要傷害我的百姓。』說完就要吞食蝗蟲。左右侍從害怕皇帝因此生病，趕緊請求代替。皇帝說：『我所看重的是將災禍轉移到我身上，有什麼疾病需要躲避呢？』於是吞食了蝗蟲。從此以後，在整個皇帝在位的時期，蝗蟲不再成為災害。冬季十二月癸酉日，皇帝下詔說：『隋朝失去道義，天下動盪不安。我親自率領軍隊，執行這正義的懲罰。那些像桀的惡犬一樣，身陷湯的羅網，懷著對故主的忠義，至死不渝的人，各自效忠於他們所侍奉的對象，都是值得嘉獎的。時光流逝，歲月如梭。我深切地擔心他們在九泉之下，遭受鼎鑊之刑，在八難之中，永遠纏繞冰炭之苦。我心中憂慮，寢食難安。』所以要建立福田，救濟他們的靈魂。可以在建義以來交戰的地方，為那些為義而死，或因犯罪而死，以及在戰場上犧牲的人，各自建立寺廟，招請高僧。希望通過法鼓的震響，將災禍之火轉變為青蓮，通過清凈的梵音，將苦海轉變為甘露。由有關部門確定地點，並確定寺廟的名稱，安排僧侶，以及修建寺院。具體事宜上報朝廷，以表達我憐憫哀悼之意。』於是命令虞世南、李伯樂、褚遂良、顏師古、岑文字、許敬宗、朱子奢等人，撰寫碑銘，以記載他們的功業（以上內容見舊史）。 （庚寅）禁止用鞭杖抽打犯人的背部。 十月，天下審理案件完畢。判處死刑的有二十九人。東南到海邊，西到嶺南，北到邊塞，百姓家門不用在夜裡關閉，旅客不用自帶糧食，可以在路上取用。米價每斗三文錢。天下太平。蠻夷的君長穿著漢族服裝，佩戴刀劍，在皇宮宿衛。皇帝高興地對群臣說：『這是魏徵（Wei Zheng）勸我實行仁義的功效啊。可惜封德彝（Feng Deyi）沒有見到這一天。』於是回憶起當初平定天下的時候，親手誅殺了千餘人，沒有享受到太平。於是將自己的御用服裝施捨給寺廟，命令僧侶誦經禮懺，超度他們。 （辛卯）下詔命令僧尼拜見父母。 （壬辰）釋放死囚四百人，讓他們回家。
【English Translation】 English version: During a locust plague, someone reported to the emperor: 'Locusts eat crops and feed on life. Now you want to harm them, which is harming our people.' The emperor said, 'If the people have faults, the responsibility lies with me alone. If you locusts have spirits, you should eat my body and not harm my people.' After saying this, he was about to swallow the locusts. The attendants around him were afraid that the emperor would get sick, so they quickly asked to replace him. The emperor said, 'What I value is transferring the disaster to myself. What illness needs to be avoided?' So he swallowed the locusts. From then on, during the entire reign of the emperor, locusts were no longer a disaster. In the winter, on the day of Guiyou in the twelfth month, the emperor issued an edict saying: 'The Sui Dynasty (Sui Dynasty) lost its morality, and the world was in turmoil. I personally led the army to carry out this righteous punishment. Those who are like Jie's (Jie) vicious dogs, trapped in Tang's (Tang) net, holding loyalty to their former masters, and remaining steadfast until death, each loyal to those they serve, are all worthy of praise. Time passes, and years go by. I am deeply worried that they will suffer the punishment of Dinghuo (Dinghuo) in the underworld, and be entangled in the suffering of ice and charcoal in the eight difficulties forever. My heart is troubled, and I cannot sleep peacefully.' Therefore, we must establish fields of merit and relieve their souls. Temples should be built in the places where battles have taken place since the establishment of righteousness, for those who died for righteousness, or died for crimes, and those who sacrificed on the battlefield. High monks should be invited. It is hoped that through the sound of the Dharma drum, the fire of disaster will be transformed into blue lotuses, and through the pure Brahma sounds, the sea of suffering will be transformed into nectar. The relevant departments should determine the location, determine the name of the temple, arrange monks, and build monasteries. Specific matters should be reported to the court to express my compassion and mourning.' So he ordered Yu Shinan (Yu Shinan), Li Bole (Li Bole), Chu Suiliang (Chu Suiliang), Yan Shigu (Yan Shigu), Cen Wenben (Cen Wenben), Xu Jingzong (Xu Jingzong), and Zhu Zishe (Zhu Zishe) to write inscriptions to record their achievements (the above is from the old history). (Gengyin) It is forbidden to whip the backs of prisoners. In October, the trials of cases throughout the country were completed. Twenty-nine people were sentenced to death. From the southeast to the sea, from the west to Lingnan (Lingnan), and from the north to the border, people did not need to close their doors at night, and travelers did not need to bring their own food, but could take it on the road. The price of rice was three coins per dou. The world was at peace. The chieftains of the barbarians wore Han Chinese clothing, wore swords, and guarded the palace. The emperor happily said to his ministers: 'This is the effect of Wei Zheng (Wei Zheng) advising me to practice benevolence and righteousness. It is a pity that Feng Deyi (Feng Deyi) did not see this day.' So he recalled that when he first pacified the world, he personally killed more than a thousand people and did not enjoy peace. So he gave his imperial clothing to the temples and ordered the monks to chant scriptures and repent to save them. (Xinmao) An edict was issued ordering monks and nuns to pay respects to their parents. (Renchen) Four hundred prisoners on death row were released to go home.
九 癸巳) 七年。三藏法師玄奘。游天竺求法。達于王舍城。奘生洛州偃師陳氏。隋季出家具戒。博貫經籍。每慨前代譯經多所訛略。志游西土訪求異本以參訂焉。以三年冬抗表辭帝。制不許。即私遁自原州出玉關抵高昌。高昌王麹文泰奉奘行資。護送達于罽賓。從僧伽論師決俱舍因明。大毗婆沙等論。至大林國。從婆羅門學中論及異道典籍。時婆羅門七百餘歲。至仆底國。從伏光法師學對法宗顯理門等論。至那伽羅國。從月胄論師學眾事分毗婆沙。至祿勒那國從阇那屈多三藏學經部毗婆沙及薩婆多部辨真等論。至麹阇國從毗邪犀那三藏學二毗婆沙。王有勝兵十萬雄冠西域。奘與胡商八十許人渡殑伽河。彼俗以人祀天。奘與諸商被執。以奘風度特異。將戮以祭。俄大風作塵沙漲天晝日晦暝。彼眾震懼。以奘為聖人。遂釋之。至中天竺。遇大乘居士。為奘開瑜伽師地。即入王舍城。彼預聞奘至。具禮郊迎之。安置那蘭陀寺。寺七寶所成。僧以萬數。奘見上方戒賢論師。時春秋一百有六。道德為西土宗師。號正法藏。國主以十城租賦奉之。奘啟以求法意。賢咨嗟流涕曰。吾頃疾病且死。忽夢文殊大士謂吾曰。汝未應厭世。后三年震旦有大沙門。從女受道。自爾已來今三稔矣。於是慰喜交集。有同宿契焉。奘見王。王給象
【現代漢語翻譯】 現代漢語譯本 九 癸巳（公元633年），玄奘三藏法師前往天竺（印度古稱）求取佛法。他抵達了王舍城（Rājagṛha，古印度摩揭陀國首都）。玄奘生於洛州偃師（今河南偃師）的陳氏家族。隋朝末年出家受戒，廣泛研習經書典籍。他常常慨嘆前代翻譯的佛經存在諸多錯誤和疏漏，立志前往西域（古代對中國西部地區的稱謂）訪求不同的版本，以便參照訂正。在貞觀三年（公元629年）冬天，玄奘上表向唐太宗辭行，但未獲批準。於是他私自逃離，從原州（今甘肅鎮原）出玉門關（位於今甘肅敦煌西北），抵達高昌（今新疆吐魯番）。高昌王麹文泰（Qū Wéntài）資助玄奘的行程，並派人護送他到達罽賓（Kashmir，今克什米爾地區）。玄奘跟隨僧伽論師（Saṃgha）學習《俱舍論》（Abhidharmakośa）、《因明論》（Hetuvidyā）和《大毗婆沙論》（Mahāvibhāṣā）等論著。到達大林國（今巴基斯坦境內），他向一位婆羅門（Brāhmana，印度教祭司）學習《中論》（Mūlamadhyamakakārikā）以及其他外道的典籍。當時那位婆羅門已經七百多歲了。到達仆底國（Puṇḍravardhana，位於今孟加拉國），玄奘跟隨伏光法師學習《對法宗顯理門論》等論著。到達那伽羅國（Nagarahara，今阿富汗境內），玄奘跟隨月胄論師學習《眾事分毗婆沙》（Saṃghabhedavastu-vibhaṣā）。到達祿勒那國（Lakhna，具體位置不詳），玄奘跟隨阇那屈多三藏（Jñānagupta）學習《經部毗婆沙》（Sautrāntika-vibhaṣā）以及薩婆多部（Sarvāstivāda）的《辨真論》等論著。到達麹阇國（Kucha，今新疆庫車），玄奘跟隨毗邪犀那三藏（Vimalākṣa）學習兩種《毗婆沙》。該國國王擁有十萬精兵，雄踞西域。玄奘與八十多位胡商（中亞商人）一起渡過殑伽河（Ganges River，即恒河）。當地風俗是用人來祭祀天神。玄奘和那些商人被抓獲。因為玄奘風度特別，被選中將被處死以祭祀。突然狂風大作，塵沙飛揚，遮天蔽日。當地民眾非常害怕，認為玄奘是聖人，於是釋放了他。到達中天竺（印度中部），玄奘遇到一位大乘（Mahāyāna）居士，為他講解《瑜伽師地論》（Yogācārabhūmi-śāstra）。之後，玄奘進入王舍城。當地人事先聽說玄奘要來，舉行盛大的儀式在郊外迎接他，並將他安置在那爛陀寺（Nālandā，古印度佛教寺院）。那爛陀寺由七寶建成，僧侶數以萬計。玄奘拜見了上方（寺院上座）的戒賢論師（Śīlabhadra），當時戒賢論師已經一百零六歲，道德高尚，是西域的宗師，號稱正法藏。國王用十座城市的租賦來供養他。玄奘向戒賢論師說明自己前來求法的意願。戒賢論師感嘆流淚說：『我前些日子生病，快要死了。忽然夢見文殊大士（Mañjuśrī）對我說：『你不應該厭世。三年後，震旦（中國古稱）會有一位大沙門（佛教出家人），前來向你求取佛法。』從那時到現在已經三年了。』於是兩人欣喜交集，如同早就相識一樣。玄奘見到了國王，國王賜予他大象。
【English Translation】 English version IX. Gui Si (633 AD). In the seventh year, the Tripiṭaka Master Xuanzang traveled to Tianzhu (ancient India) to seek the Dharma. He arrived at Rājagṛha (the capital of the ancient Indian kingdom of Magadha). Xuanzang was born into the Chen family in Yanshi, Luozhou (present-day Yanshi, Henan). At the end of the Sui Dynasty, he left home to become a monk and received the precepts, extensively studying the scriptures. He often lamented that the translations of Buddhist scriptures in previous generations contained many errors and omissions, and he was determined to travel to the Western Regions (ancient Chinese term for the western part of China) to seek different versions for reference and correction. In the winter of the third year of Zhenguan (629 AD), Xuanzang submitted a memorial to Emperor Taizong to bid farewell, but it was not approved. So he secretly escaped, leaving Yumenguan (located northwest of present-day Dunhuang, Gansu) from Yuanzhou (present-day Zhenyuan, Gansu) and arriving at Gaochang (present-day Turpan, Xinjiang). King Qu Wentai (Qū Wéntài) of Gaochang sponsored Xuanzang's journey and sent people to escort him to Kashmir (present-day Kashmir region). Xuanzang followed the Saṃgha teacher to study Abhidharmakośa, Hetuvidyā, and Mahāvibhāṣā and other treatises. Arriving at Dalin Kingdom (present-day Pakistan), he learned Mūlamadhyamakakārikā and other heretical scriptures from a Brahmin (Hindu priest). At that time, the Brahmin was over seven hundred years old. Arriving at Puṇḍravardhana (located in present-day Bangladesh), Xuanzang followed Master Fuguang to study the Xianli Men Lun and other treatises. Arriving at Nagarahara (present-day Afghanistan), Xuanzang followed Master Yuezhou to study Saṃghabhedavastu-vibhaṣā. Arriving at Lakhna (specific location unknown), Xuanzang followed the Tripiṭaka Master Jñānagupta to study Sautrāntika-vibhaṣā and the Sarvāstivāda's Bianzhen Lun and other treatises. Arriving at Kucha (present-day Kuqa, Xinjiang), Xuanzang followed the Tripiṭaka Master Vimalākṣa to study two Vibhāṣās. The king of that country had 100,000 elite soldiers and dominated the Western Regions. Xuanzang and more than eighty Hu merchants (Central Asian merchants) crossed the Ganges River. Local customs involved sacrificing people to the gods. Xuanzang and the merchants were captured. Because Xuanzang's demeanor was special, he was chosen to be executed as a sacrifice. Suddenly, a strong wind blew, and dust and sand filled the sky, obscuring the sun. The local people were very afraid, believing that Xuanzang was a saint, so they released him. Arriving in Central India, Xuanzang met a Mahāyāna layman who explained the Yogācārabhūmi-śāstra to him. After that, Xuanzang entered Rājagṛha. The locals had heard of Xuanzang's arrival in advance and held a grand ceremony to welcome him in the suburbs, placing him in Nālandā Monastery (ancient Indian Buddhist monastery). Nālandā Monastery was built of seven treasures, and had tens of thousands of monks. Xuanzang met the elder Śīlabhadra, who was already 106 years old, with high morals, and was the master of the Western Regions, known as the Zhengfa Zang. The king used the rent and taxes of ten cities to support him. Xuanzang explained to Śīlabhadra his intention to seek the Dharma. Śīlabhadra sighed and wept, saying: 'I was sick some time ago and was about to die. Suddenly, I dreamed that Mañjuśrī Bodhisattva said to me: 'You should not be tired of the world. Three years later, a great Śramaṇa (Buddhist monk) from China will come to you to seek the Dharma.' It has been three years since then.' So the two were filled with joy and felt like they had known each other for a long time. Xuanzang met the king, and the king gave him elephants.
車從者三十輩。日供上饌。饌有龍腦香乳蘇蜜及大人米。米香聞百步。然國產不多。唯君長與后。及主法上德與焉。奘寓其國。從正法藏窮探大乘秘奧。日益智證云。
(十 乙未) 九年十月法師玄琬卒于延興寺。遺表陳。聖帝明王賞罰三寶不濫痛愍。沙門犯法不應與民同科。乞付所屬以僧律治之。並上安養論三德論各一卷。帝嘉納。有詔傷悼。遣皇太子臨吊。敕有司給葬具。唐敕葬沙門由琬而始。
(十一) 十一月。詔曰。三乘結轍濟度為先。八正歸依慈悲為主。流智慧之海膏澤群生。剪煩惱之林津樑品物。任真體道理葉至仁。妙果勝因事符積善。朕欽若金輪恭膺寶命。至德之訓無遠不思。大聖之規無幽不察。欲使人免蓋纏。家臻仁壽。比緣喪亂僧徒減少。華臺寶塔窺戶無人。紺發青蓮櫛風沐雨。眷言凋毀良用憮然。其天下諸州有寺之處宜度僧尼。數以三千為限。其州有大小地有華夷。當處所度多少有司詳定務取德業精明。其往因減省還俗。及私度白衣之徒。若行業可稱通在取限。必無人可取。亦任其開數。比聞多有僧徒溺於流俗。或假託鬼神妄傳妖怪。或謬稱醫巫左道求利。或灼鉆膚體駭俗驚愚。或造詣官曹囑致贓賄。凡此等類大虧聖教。朕情在護持。必無寬貸。自今宜令所司依附六律。
【現代漢語翻譯】 現代漢語譯本：隨從有三十人。每天供應上等膳食，膳食中有龍腦香、乳酪、蜂蜜以及大人米（一種優質稻米）。這種米的香味能傳到百步之外。然而國內產量不多，只有君王、王后以及主持佛法的高僧大德才能享用。玄奘寄居在這個國家，跟隨正法藏深入探究大乘佛教的精妙奧義，智慧和證悟日益增長，這就是他所說的。
（十 乙未年）九年十月，法師玄琬在延興寺圓寂。他上遺表陳述：聖明的皇帝和賢明的君王，對於賞罰僧寶之事絕不濫用，深切地憐憫。沙門（出家人）如果犯法，不應該與普通百姓同罪，請求交給所屬部門按照僧侶的戒律來懲治。並呈上《安養論》、《三德論》各一卷。皇帝高興地採納了他的建議，下詔表示傷悼，派遣皇太子親自前往弔唁，命令有關部門提供喪葬用品。唐朝由皇帝下令安葬沙門，從玄琬開始。
（十一）十一月，皇帝下詔說：『三乘佛法（聲聞乘、緣覺乘、菩薩乘）的教義，以救濟眾生為首要；八正道（佛教的修行方法）的歸依，以慈悲為根本。要像智慧的海洋一樣滋養萬物，像消除煩惱的橋樑一樣引導眾生。遵循真如本性，符合至仁的道理；修成妙果勝因，符合積累善行的原則。朕欽佩金輪王的統治，恭敬地接受天命。對於至高的道德教訓，沒有遙遠而不思念的；對於大聖人的規範，沒有隱秘而不考察的。希望使人民免受蓋纏（煩惱的遮蔽），家家戶戶達到仁愛長壽。近來因為戰亂，僧侶減少，華麗的佛寺寶塔空無一人。出家人櫛風沐雨，令人惋惜。看到佛寺凋敝毀壞，朕深感悲傷。因此，天下各州有寺廟的地方，應該度化僧尼，數量以三千人為限。各州有大小之分，土地有華夷之別，應當根據當地情況，由有關部門詳細確定度化人數，務必選取德行高尚、精通佛法之人。對於過去因為各種原因而減少的僧侶、還俗之人以及私自剃度的白衣（未受戒的在家修行者），如果他們的行為值得稱讚，都可以納入度化之列。如果實在沒有人可以選取，也可以允許突破人數限制。近來聽說有很多僧侶沉溺於世俗，或者假借鬼神之名，散佈妖言惑眾，或者冒充醫生巫師，用不正當的手段謀取利益，或者用燒灼身體等方式，驚嚇愚昧之人，或者出入官府，行賄受賄。凡此種種，都嚴重損害了佛教的聲譽。朕的心意在於護持佛教，絕不寬恕姑息。從今以後，應該命令有關部門依照佛教的六律（戒律）進行處理。』
【English Translation】 English version: He had thirty attendants. Daily, he was provided with the finest meals, including dishes with camphor, clarified butter, honey, and 'adult rice' (a type of high-quality rice). The fragrance of this rice could be smelled from a hundred paces away. However, it was not produced much domestically; only the ruler, the queen, and the most virtuous and learned masters of the Dharma could partake of it. Xuanzang resided in this country, delving deeply into the profound mysteries of Mahayana Buddhism under the guidance of the 'Treasury of the True Dharma,' and his wisdom and realization grew daily, as he himself stated.
(X, Yi-Wei year) In the tenth month of the ninth year, the Dharma Master Xuanwan passed away at Yanxing Temple. In his memorial presented posthumously, he stated: 'The sagacious emperor and enlightened king never misuse rewards and punishments concerning the Sangha (Buddhist community), and deeply sympathize. If a Shramana (Buddhist monk) commits a crime, he should not be punished in the same way as ordinary people; I request that he be handed over to the relevant department to be punished according to the monastic precepts.' He also presented one scroll each of the 'Treatise on Peaceful Nurturing' and the 'Treatise on the Three Virtues.' The emperor gladly accepted his suggestions, issued an edict expressing his sorrow, and sent the crown prince to personally offer condolences, ordering the relevant departments to provide funeral supplies. The Tang dynasty's practice of emperors ordering the burial of Shramanas began with Xuanwan.
(XI) In the eleventh month, the emperor issued an edict saying: 'The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) prioritize the salvation of sentient beings; the refuge in the Eightfold Path (the Buddhist path to liberation) is rooted in compassion. We must nourish all beings like an ocean of wisdom, and guide sentient beings like a bridge that eliminates afflictions. Following the true nature of reality aligns with the principle of utmost benevolence; cultivating wondrous fruits and superior causes aligns with the principle of accumulating good deeds. I admire the rule of the Chakravartin (wheel-turning king) and respectfully accept the mandate of Heaven. Regarding the teachings of supreme virtue, there is no distance too far to contemplate; regarding the standards of the great sages, there is no obscurity too deep to examine. I wish to free the people from the 'coverings' (obscurations of afflictions) and bring about benevolence and longevity to every household. Recently, due to the chaos of war, the number of monks has decreased, and the magnificent Buddhist temples and pagodas are empty. The monks endure wind and rain, which is regrettable. Seeing the temples dilapidated and destroyed, I feel deeply saddened. Therefore, in all the prefectures under heaven where there are temples, monks and nuns should be ordained, with a limit of three thousand people. The prefectures vary in size, and the land varies between civilized and uncivilized; the number of ordinations should be determined in detail by the relevant departments based on local conditions, and those with high moral character and proficiency in the Dharma must be selected. Those monks who have decreased in number in the past for various reasons, those who have returned to lay life, and those who have been privately ordained as 'white-robed' (unordained practitioners), if their conduct is commendable, can all be included in the ordination quota. If there is truly no one to select, it is permissible to exceed the quota. Recently, I have heard that many monks are indulging in worldly customs, or falsely invoking ghosts and spirits, spreading妖言惑眾 (bewildering words to confuse the masses), or posing as doctors and shamans, seeking profit through improper means, or frightening the ignorant with methods such as burning the body, or entering government offices, offering bribes and accepting bribes. All of these things severely damage the reputation of Buddhism. My intention is to protect and uphold Buddhism, and I will not tolerate leniency. From now on, the relevant departments should be ordered to handle these matters in accordance with the six Vinayas (precepts).'
(十二 丙申) 參以金科明為條制。十年皇太子問張士衡曰。事佛營福其應如何。對曰事佛在清凈仁恕。如貪惏驕虐。雖傾財事之無損於禍。且善惡必報若影赴形。聖人之言備矣。為君明。為臣忠。為子孝。則福祚永。反是則禍至矣。時太子有逆志。故士衡因對以箴之。
(十三 丁酉) 帝幸洛京下詔曰。老君垂範義在清虛。釋迦貽則理存因果。求其教也。汲引之跡殊途。論其宗也。弘益之風各致。然大道之興肇于遂古。源出無名之始。事高有形之外。況是國家先宗。宜居釋氏之右。自今已后齋供行位至於稱謂。道士女冠可在僧尼之前。庶敦返本之俗。暢於九有。貽于萬葉。京邑沙門各陳極諫。有司不納。時有沙門智實者。洛下賢僧也。豐度雋穎內外兼明。攜諸宿德隨駕表奏于關口。其略曰。僧某等言。年迫桑榆。始逢太平之世。貌同蒲柳。方值聖明之君。竊聞父有諍子。君有諍臣實等雖在出家。仍在臣子之列有犯無隱。敢不陳之。伏見詔書。國家本系出自柱下。宗祖之風形於前典。頒告天下無德而稱。今道士在僧尼之上。奉以周旋。豈敢拒詔。尋其老君垂範治國治家。所佩服章初無改易。不立觀宇不領門人。處柱下以全真。隱龍德而養性。今道士等不遵其法。所著冠服並是黃巾之徒。實非老子之裔。行
【現代漢語翻譯】 現代漢語譯本 (十二 丙申) 參照《金科》明確條文制度。十年，皇太子問張士衡說：『事奉佛，營求福報，應該如何做？』張士衡回答說：『事奉佛在於清凈仁恕。如果貪婪驕橫暴虐，即使傾盡家財來事奉佛，也無助於免除禍患。而且善惡必定有報應，就像影子跟隨形體一樣。聖人的話已經說得很明白了。』為君的賢明，為臣的忠誠，為子孫的孝順，那麼福運就會長久。反之，災禍就會降臨。當時太子有謀反的意圖，所以張士衡藉此機會用這些話來勸誡他。
(十三 丁酉) 皇帝駕臨洛陽，頒佈詔書說：『老君（道教創始人，即老子）垂示的規範，其意義在於清靜虛無。釋迦（佛教創始人，即釋迦摩尼）遺留的法則，其道理在於因果報應。探求他們的教義，汲引眾生的途徑不同。論述他們的宗旨，弘揚利益的風尚各有側重。然而大道的興起，始於遠古，源頭出自無名之始，事理高於有形之外。況且道教是國家先尊奉的，應該位於佛教之上。從今以後，齋戒供養的位次，乃至稱謂，道士女冠可以在僧尼之前。希望能夠敦厚返本的風俗，暢行於天下，流傳於萬代。』京城的沙門（出家的和尚）們紛紛極力勸諫，有關部門沒有采納。當時有沙門智實，是洛陽有賢名的僧人，風度俊秀聰穎，內外兼修，帶領眾位有德行的僧人，跟隨皇帝的車駕在關口上表進諫，其大意是：『僧人某等稟告，年近晚年，才遇到太平盛世；容貌如同蒲柳，正值聖明君主在位。臣聽說父親有敢於勸諫的兒子，君王有敢於直言的臣子，我們雖然已經出家，仍然是臣子的行列，有錯必諫，不敢隱瞞。恭敬地拜讀詔書，國家本是出自柱下史（老子曾擔任周朝管理圖書的官職）。宗祖的風範體現在前代的典籍中。頒佈詔書告諭天下，沒有德行卻自稱有德。現在道士在僧尼之上，用禮節來對待他們，我們豈敢違抗詔書。追尋老君垂示的規範，治理國家治理家庭，所佩戴的服飾始終沒有改變，不建立道觀，不招收門徒，身處柱下史的職位來保全真性，隱匿龍德來修養身性。現在的道士們不遵循他的法則，所穿戴的冠服都是黃巾之徒（指東漢末年的黃巾起義），實在不是老子的後裔。行為』
【English Translation】 English version (12th, Year BingShen) Referencing the 'Golden Code' to clarify regulations and systems. In the tenth year, the Crown Prince asked Zhang Shiheng: 'How should one serve Buddha and seek blessings?' Zhang Shiheng replied: 'Serving Buddha lies in purity, kindness, and forgiveness. If one is greedy, arrogant, and tyrannical, even if one exhausts their wealth to serve Buddha, it will not help to avoid misfortune. Moreover, good and evil are inevitably rewarded, just as a shadow follows a form. The words of the sages are already very clear.' For a ruler to be wise, for a minister to be loyal, for children to be filial, then blessings will be everlasting. Conversely, disaster will arrive. At that time, the Crown Prince had rebellious intentions, so Zhang Shiheng took the opportunity to admonish him with these words.
(13th, Year DingYou) The Emperor visited Luoyang and issued an edict saying: 'Laojun's (Founder of Taoism, i.e., Lao Tzu) teachings emphasize purity and emptiness. Shakya's (Founder of Buddhism, i.e., Shakyamuni) legacy lies in the principle of cause and effect. Seeking their doctrines, the paths to guide beings are different. Discussing their tenets, the styles of promoting benefits vary. However, the rise of the Great Way began in ancient times, originating from the beginning of the nameless, and its principles are beyond the tangible. Moreover, Taoism is the first religion revered by the state and should be placed above Buddhism. From now on, in terms of the order of fasting and offerings, and even in titles, Taoist priests and nuns may be before monks and nuns. It is hoped that this will foster a return to the original customs, spread throughout the land, and be passed down for generations.' The Shramanas (ordained monks) in the capital strongly remonstrated, but the authorities did not accept it. At that time, there was a Shramana named Zhi Shi, a virtuous monk in Luoyang, with a handsome and intelligent demeanor, both internally and externally accomplished. He led several virtuous monks, following the Emperor's carriage, to present a memorial at the pass, the gist of which was: 'Monks, etc., report that they are nearing their old age and have just encountered a peaceful and prosperous era; their appearances are like reeds and willows, and they are now in the presence of an enlightened ruler. We have heard that a father has sons who dare to remonstrate, and a ruler has ministers who dare to speak frankly. Although we have left home (become monks), we are still in the ranks of subjects, and we will not hide any faults. We dare not fail to state our case. We respectfully read the edict, which states that the country's origin is from the Historian of the Pillar (Lao Tzu once held the position of managing books in the Zhou Dynasty). The ancestral style is reflected in the previous classics. The edict is issued to inform the world, claiming virtue without having it. Now, Taoist priests are above monks and nuns, and they are treated with courtesy. How dare we disobey the edict. Tracing back to Laojun's teachings, governing the country and managing the family, the attire he wore never changed, he did not establish temples, nor did he recruit disciples, he remained in the position of Historian of the Pillar to preserve his true nature, and he concealed his dragon-like virtue to cultivate his nature. The current Taoist priests do not follow his laws, and the robes they wear are those of the Yellow Turban rebels (referring to the Yellow Turban Rebellion at the end of the Eastern Han Dynasty), and they are not descendants of Lao Tzu. Their actions'
三張之鬼術。棄五千之玄言。反同張陵。謾行章醮。從漢以來常以鬼道化于浮俗。妄托老君之後。即是左道之苗。若在僧尼之上。誠恐國家同流有損國化。遂以道經及漢魏諸史佛先道后之事。具陳如左。帝壯其志於教。遣宰相岑文字諭旨遣之。實固執不奉詔。帝震怒。杖實于朝堂。民其服流之嶺表。而卒。年三十有八。初實得罪。有譏其不量進退者。實曰。吾固知已行之詔不可易。所以爭者。欲後世知大唐有僧耳。聞者莫不嘆惜。◎
◎(十四 戊戌) 十二年尚書虞世南卒。帝手敕魏王泰曰。虞世南與我猶一體也。拾遺補過無日暫忘。當代名臣人倫準的。吾有小失。必犯顏而諍之。今其云亡石渠東觀之中。無復人矣痛惜豈可言耶。未幾帝賦往代興亡詩一篇。輒嘆惜曰。鐘子期死伯牙不復鼓琴。朕此詩將何所示。令褚遂良持詣世南靈帳讀畢焚之。冀其神識感悟焉。明年夢世南進讜言有如平生。因下詔曰。故禮部尚書文懿公虞世南。德行純備文為辭宗。夙夜盡心志存忠益。奄從物化忽移時序。昨因夜夢倏睹斯人。兼進讜言有若平生之日。追懷遺美良用悲悼。宜資冥福申朕思舊之情。可即其家齋五百僧造佛像一軀(出舊唐史本紀)。
(十五) 秋八月。詔三學秀異。于弘文殿論議。道士蔡子晃問法師惠凈曰
【現代漢語翻譯】 現代漢語譯本： 張實精通三張之鬼術（指張角、張梁、張寶三人的鬼神方術）。他拋棄了五千字的玄妙言論（指《老子》），反而效仿張陵（道教創始人），胡亂地進行章醮（道教齋醮儀式）。自漢代以來，他常常用鬼道來迷惑世俗之人，還虛假地聲稱自己是老君（老子）的後代，實在是左道旁門的苗裔。如果讓他在僧尼之上，實在擔心國家會受到他的影響，損害國家的教化。於是，他列舉了道經以及漢魏時期的史書中佛先道后的事例，詳細地陳述在奏章中。皇帝讚賞他匡正佛教的志向，派遣宰相岑文字傳達旨意勸他放棄道教。但張實固執己見，不肯聽從詔令。皇帝震怒，在朝堂上用棍杖責打張實，並將他流放到嶺南一帶，最終在那裡去世，年僅三十八歲。當初張實獲罪時，有人譏笑他不自量力，不知進退。張實說：『我當然知道已經頒佈的詔令不可能更改，我之所以力爭，是想讓後世知道大唐有僧人敢於直言勸諫。』聽到這話的人沒有不嘆息惋惜的。
（十四 戊戌）貞觀十二年，尚書虞世南去世。皇帝親手寫敕書給魏王李泰說：『虞世南與我情同手足，他每天都不曾忘記為我拾遺補缺。他是當代的賢臣，是人倫的楷模。我稍有過失，他必定會冒犯顏面直言勸諫。如今他去世了，石渠閣、東觀（都是藏書之處）之中，再也沒有這樣的人了，我悲痛惋惜的心情難以言表。』不久，皇帝寫了一篇追憶歷代興亡的詩，常常嘆息說：『鐘子期死了，伯牙不再彈琴。我的這首詩又能給誰看呢？』於是命令褚遂良拿著詩到虞世南的靈帳前讀完后焚燒，希望他的神識能夠有所感悟。第二年，皇帝夢見虞世南像生前一樣進獻正直的諫言，於是下詔說：『已故的禮部尚書、文懿公虞世南，德行純正完備，文章是辭賦的宗師。他日夜盡心竭力，心懷忠誠，一心為國。不幸去世，時間過得真快。昨天晚上我夢見了他，他像生前一樣進獻正直的諫言。追思他的遺德，實在令人悲痛。應該為他做些功德，表達我思念舊臣的心情。可以在他家設齋供養五百僧人，並造一尊佛像。』（出自《舊唐書·本紀》）
（十五）貞觀年間，秋季八月，皇帝下詔讓三學（儒學、道學、佛學）中優秀的人才在弘文殿進行辯論。道士蔡子晃問法師惠凈說：
【English Translation】 English version: Zhang Shi was proficient in the ghost techniques of the Three Zhangs (referring to Zhang Jiao, Zhang Liang, and Zhang Bao). He abandoned the profound words of the five thousand characters (referring to the 'Tao Te Ching'), and instead imitated Zhang Ling (founder of Taoism), recklessly performing rituals and ceremonies. Since the Han Dynasty, he often used ghost ways to mislead the common people, and falsely claimed to be a descendant of Lao Tzu (Lao Jun), truly a scion of heterodox paths. If he were to be placed above monks and nuns, it is truly feared that the country would be influenced by him, harming the nation's teachings. Therefore, he listed examples from Taoist scriptures and historical records of the Han and Wei dynasties where Buddhism preceded Taoism, detailing them in his memorial. The emperor praised his ambition to rectify Buddhism, and sent Prime Minister Cen Wenben to convey an edict advising him to abandon Taoism. However, Zhang Shi stubbornly refused to obey the edict. The emperor was furious, beat Zhang Shi with sticks in the court, and exiled him to the Lingnan region, where he eventually died at the age of thirty-eight. When Zhang Shi was initially convicted, some ridiculed him for overestimating himself and not knowing how to advance or retreat. Zhang Shi said, 'I certainly know that the issued edict cannot be changed, but the reason I contend is to let later generations know that there was a monk in the Great Tang who dared to speak frankly and advise.' Those who heard this could not help but sigh with regret.
(14th, WuXu) In the twelfth year of the Zhenguan era, the Minister Yu Shinan passed away. The emperor personally wrote an edict to Prince Wei, Li Tai, saying, 'Yu Shinan and I are as one body. He never forgets to correct my omissions and make up for my shortcomings. He is a virtuous minister of the time, a model of human ethics. If I have even a small fault, he will certainly risk offending my face to advise me directly. Now that he has passed away, there is no one like him in the Shiqu Pavilion and Dongguan (both places for storing books), and my sorrow and regret are beyond words.' Soon after, the emperor wrote a poem recalling the rise and fall of past dynasties, and often sighed, saying, 'When Zhong Ziqi died, Boya no longer played the zither. To whom can I show this poem?' So he ordered Chu Suiliang to take the poem to Yu Shinan's mourning tent, read it aloud, and then burn it, hoping that his spirit would be able to sense it. The following year, the emperor dreamed that Yu Shinan offered honest advice as he had done in life, so he issued an edict saying, 'The late Minister of the Ministry of Rites, Duke Wenyigong Yu Shinan, was pure and complete in virtue, and his writing was the master of prose. He devoted himself day and night, with loyalty in his heart, and wholeheartedly for the country. Unfortunately, he passed away, and time has passed quickly. Last night I dreamed of him, and he offered honest advice as he had done in his lifetime. Recalling his legacy, I am truly saddened. Meritorious deeds should be done for him to express my feelings of missing the old minister. A vegetarian feast can be set up at his home to support five hundred monks, and a Buddha statue can be made.' (From the 'Old Book of Tang, Annals')
(15) In the eighth month of autumn during the Zhenguan era, the emperor issued an edict to allow outstanding talents from the Three Teachings (Confucianism, Taoism, and Buddhism) to debate in the Hongwen Hall. Taoist Cai Zihuang asked Dharma Master Huijing:
。法華稱序品第一。未審序第何分。凈曰。如來入定放光現瑞假遠開近。為破二之鴻基。啟一真之由致。此其序也。第者為居。一者為始。故曰序品第一。晃難曰。第者弟也。為弟則不宜稱一。言一則不應稱弟。兩言矛盾。何以會通凈曰。向不云。第者為居。一者為始。先生不省名義。安能難人。晃忙亂曲為之詞。凈乘勝剉折。遂蒙慚而退。凈雅與房玄齡厚善尤為太常褚亮所敬。亮嘗謂人曰。凈俯視安遠顧蔑生肇。真當世獨步也。及天竺三藏波頗那羅譯大莊嚴論。詔凈筆授。並敕趙郡王孝恭詹事杜正倫同監護。
(十六 己亥) 十三年。方士秦世英譖法師惠琳著論訕毀皇宗。有旨捕琳。琳知之變服自系詣闕請譴。制旨曰。據爾論。有念觀世音者臨刑不傷。今詳罪犯當坐大辟。賜假七日。爾可勤念之。貴臨刑自免。琳奉制一無所念。至期詔問所念觀音感應如何對曰。隋季失德四海沸騰。陛下廓清寰宇道洽生靈。琳自七日已來。不念觀音唯念陛下。帝訝其言。遣御史韋琮問琳所以念朕之狀。對曰。觀音至聖垂形六道。上天下地皆為師救。陛下御臨宸極萬國歡心。文治至平靈鑒無外。聖與觀音齊等。所以唯念陛下。且琳挺志蓋弘宣釋氏之法以助皇化。冀民懼報應。畏刑罰而遠惡也。琳何求而敢訕謗哉。陛下察琳忠於
【現代漢語翻譯】 現代漢語譯本： 《法華經·稱序品第一》。有人不明白『序第』是什麼意思。智顗大師解釋說：『如來入定，放出光明，顯現祥瑞，這是爲了從深遠處揭示佛的教義，開啟唯一真實的道路。這就是序的含義。第，是次第、位置的意思。一，是開始的意思。所以叫做《序品第一》。』 慧晃法師反駁說：『第，是弟弟的意思。如果是弟弟的意思，就不應該稱為第一。說第一，就不應該稱為弟弟。這兩個說法是矛盾的，怎麼解釋呢？』 智顗大師回答說：『我剛才不是說了嗎，第，是次第、位置的意思。一，是開始的意思。先生不明白名義，怎麼能反駁別人呢？』慧晃法師慌亂地辯解，智顗大師乘勝駁斥，慧晃法師慚愧地退下了。 智顗大師和平陽郡公房玄齡關係很好，尤其受到太常卿褚亮的尊敬。褚亮曾經對人說：『智顗大師俯視安遠法師，不把僧肇放在眼裡，真是當世獨一無二的人啊。』等到天竺三藏波頗那羅翻譯《大莊嚴論》，皇帝下詔讓智顗大師筆錄，並命令趙郡王李孝恭的屬官杜正倫一同監督。
(十六 己亥) 唐太宗貞觀十三年，方士秦世英誣陷法師惠琳，說他寫文章誹謗皇室宗族。皇帝下令逮捕惠琳。惠琳知道后，換了衣服，自己捆綁自己到皇宮請罪。皇帝下旨說：『根據你的文章，說念觀世音菩薩的人，臨刑不會受傷。現在詳細審理罪犯應當判處死刑。給你七天時間，你可以勤念觀世音菩薩，希望臨刑時可以免罪。』惠琳接受旨意，什麼也沒念。到期后，皇帝問他念觀音菩薩的感應如何？惠琳回答說：『隋朝末年，皇帝失去德行，天下大亂。陛下您平定天下，教化百姓，使百姓安居樂業。我自從七天以來，沒有念觀音菩薩，只念陛下。』皇帝驚訝他的話，派御史韋琮問惠琳念皇帝的原因。惠琳回答說：『觀音菩薩至聖至明，顯現各種形象在六道中救度眾生，上天入地都是他的老師。陛下您治理國家，萬國歡心，文治太平，英明神武。聖明和觀音菩薩一樣偉大，所以我只念陛下。而且我惠琳立志弘揚佛法，幫助皇上教化百姓，希望百姓害怕報應，畏懼刑罰而遠離罪惡。我惠琳有什麼要求，敢於誹謗皇上呢？陛下您明察我惠琳的忠心啊！』
【English Translation】 English version: 《The Lotus Sutra, Chapter 1: Introduction》. Someone doesn't understand what 'Introduction' means. Master Zhiyi explained: 'The Tathagata enters Samadhi, emits light, and manifests auspicious signs. This is to reveal the Buddha's teachings from afar and open the path to the one true reality. This is the meaning of Introduction. 'Chapter' means order and position. 'One' means beginning. Therefore, it is called 'Chapter 1: Introduction'.' Dharma Master Huihuang retorted: 'Chapter means younger brother. If it means younger brother, it should not be called first. If it is called first, it should not be called younger brother. These two statements are contradictory, how to explain it?' Master Zhiyi replied: 'Didn't I just say that 'Chapter' means order and position. 'One' means beginning. Sir, you don't understand the meaning of the terms, how can you refute others?' Dharma Master Huihuang argued in a panic, and Master Zhiyi refuted him victoriously. Dharma Master Huihuang retreated in shame. Master Zhiyi had a good relationship with Duke Fang Xuanling of Pingyang, and was especially respected by Minister Chu Liang of the Court of Imperial Sacrifices. Chu Liang once said to others: 'Master Zhiyi looks down on Dharma Master An Yuan and doesn't take Seng Zhao seriously. He is truly unique in the world.' When the Tripitaka Master Boponaruo from India translated the 《Great Adornment Sutra》, the emperor ordered Master Zhiyi to transcribe it, and ordered Du Zhenglun, an official of Prince Li Xiaogong of Zhao Commandery, to supervise it together.
(16th, Jihai) In the thirteenth year of the Zhenguan era of Emperor Taizong of Tang Dynasty, the alchemist Qin Shiying falsely accused Dharma Master Huilin, saying that he wrote articles slandering the imperial clan. The emperor ordered the arrest of Huilin. After Huilin found out, he changed his clothes, tied himself up, and went to the palace to plead guilty. The emperor issued an edict saying: 'According to your article, those who recite Avalokitesvara Bodhisattva will not be injured when facing execution. Now, after detailed trial, the criminal should be sentenced to death. I will give you seven days, you can diligently recite Avalokitesvara Bodhisattva, hoping to be acquitted when facing execution.' Huilin accepted the edict and did not recite anything. After the deadline, the emperor asked him how the response of reciting Avalokitesvara Bodhisattva was. Huilin replied: 'At the end of the Sui Dynasty, the emperor lost his virtue, and the world was in chaos. Your Majesty, you have pacified the world, educated the people, and made the people live and work in peace. Since seven days ago, I have not recited Avalokitesvara Bodhisattva, but only recited Your Majesty.' The emperor was surprised by his words and sent the censor Wei Cong to ask Huilin why he recited the emperor. Huilin replied: 'Avalokitesvara Bodhisattva is supremely holy and wise, manifesting various forms in the six realms to save sentient beings. Heaven and earth are all his teachers. Your Majesty, you govern the country, and all nations are happy. The literary governance is peaceful, and the divine wisdom is boundless. Holiness is as great as Avalokitesvara Bodhisattva, so I only recite Your Majesty. Moreover, I, Huilin, am determined to promote Buddhism and help the emperor educate the people, hoping that the people will fear retribution, fear punishment, and stay away from evil. What do I, Huilin, want, and dare to slander the emperor? Your Majesty, please observe my, Huilin's, loyalty!'
所事。則所謂臨刑自免若唯讒是信。則琳伏屍無地。琮奏其語。有旨免刑流於益州(法師著辨正論八卷。為諸死於蜀百牢關。未幾秦世英被誅矣)。
(十七 庚子) ○定嫂叔甥舅服。
華嚴法師法順卒。順生杜氏。亦稱杜順。如晦族長也。長安萬年人。以陳永定二年生。少為隋文帝所重。給月俸供之。有病者。師對之危坐少頃即愈。或生而聾者。順召之與言耳即聰。或生而啞者。順就與之悟即能言。或狂而顛者。順使人領住向之禪定少選。彼即拜謝而去。又嘗臨溪隨侍者懼不可濟。順率同涉。水即斷流。其神蹟類如此。而順隤然初不以介意。尤邃華嚴宗旨。帝素敬重之。嘗引入宮禁。導迎善氣妃主。戚里諸貴奉之有如生佛。集華嚴法界觀門弟子智儼尊者傳其教。
(十八) 傅奕感報。於十四年秋卒暴而亡冥報記曰。奕初與傅仁均薛跡同司太史。仁均先死。跡昔欠仁均錢五千未償。后夢仁均索討。跡問先所欠錢當付與誰。仁均曰。付與泥人。又問。泥人者誰。曰傅奕也。是夕溤長命少府亦夢同焉。又多見先亡者。問佛經之虛實。彼曰。實也。曰傅奕毀法當受何報。彼曰。配越州泥人。長命入殿庭告跡。跡亦言如之。時有唐臨在側跡送錢與奕。及告其夢。不數日奕果暴亡。或為泥犁中人也。
【現代漢語翻譯】 現代漢語譯本 所涉及的事情。如果聽信讒言，那麼琳就會死無葬身之地。琮上奏了他的話，皇上下旨免了他的死刑，流放到益州（法師著有《辨正論》八卷，為那些死於蜀地百牢關的人辯護。不久秦世英就被處決了）。
（十七 庚子年） 確定了嫂子、叔叔、外甥、舅舅的喪服制度。
華嚴法師法順圓寂。法順俗姓杜，也稱杜順，是杜如晦的族兄。是長安萬年縣人，生於陳永定二年。年少時受到隋文帝的器重，每月供給俸祿。有病人，法師面對病人危坐一會兒，病就好了。有生來就聾的人，法順叫他和他說幾句話，耳朵就靈敏了。有生來就啞的人，法順靠近他開導他，就能說話了。有瘋癲的人，法順讓人領著他，讓他面向自己禪定一會兒，那人就拜謝離開了。又曾經在溪邊，隨從的人害怕不能渡過，法順帶領大家一起涉水，水就斷流了。他的神蹟大概就是這樣，但是法順卻不放在心上。他尤其精通華嚴宗的宗旨。皇帝一向敬重他，曾經被請入宮禁，引導善氣給妃嬪和皇親國戚，他們像對待活佛一樣侍奉他。集合華嚴法界觀門弟子智儼尊者傳授他的教義。
（十八）傅奕的果報。在貞觀十四年秋天突然暴斃。《冥報記》記載說，傅奕當初和傅仁均、薛跡一同在太史供職。仁均先去世。薛跡以前欠仁均五千錢沒有償還，後來夢見仁均來索要。薛跡問以前欠的錢應該付給誰。仁均說：『付給泥人。』又問：『泥人是誰？』回答說：『是傅奕。』當天晚上，馮長命少府也做了同樣的夢。又多次見到先去世的人，問佛經的虛實，他們說：『是真的。』問：『傅奕譭謗佛法應當受到什麼報應？』回答說：『被分配到越州做泥人。』馮長命進入殿庭告訴薛跡，薛跡也說了同樣的事情。當時唐臨在旁邊，薛跡把錢送給傅奕，並告訴他夢境。沒過幾天，傅奕果然暴斃。或許是泥犁（地獄）中的人吧。
【English Translation】 English version The matters involved. If he only believed in slander, then Lin would have no place to be buried. Cong presented his words, and the emperor issued an edict to spare him from the death penalty and exile him to Yizhou (The Dharma master wrote eight volumes of 'Bian Zheng Lun (Essays on Distinguishing the Correct),' defending those who died at Bailao Pass in Shu. Not long after, Qin Shiying was executed).
(Seventeen, Gengzi year) The mourning dress system for sister-in-law, uncle, nephew, and maternal uncle was established.
Huayan Dharma Master Fa Shun passed away. Fa Shun's secular surname was Du, also known as Du Shun, and he was a relative of Du Ruhui. He was a native of Wannian County, Chang'an, born in the second year of the Chen Yongding era. In his youth, he was highly regarded by Emperor Wen of the Sui Dynasty, who provided him with a monthly stipend. If there were sick people, the master would sit upright facing them for a short while, and they would recover. If there were people born deaf, Fa Shun would call them and speak to them, and their ears would become sharp. If there were people born mute, Fa Shun would approach them and enlighten them, and they would be able to speak. If there were madmen, Fa Shun would have people lead them to face him in meditation for a short while, and they would bow and thank him before leaving. He also once came to a stream, and the attendants were afraid they could not cross it. Fa Shun led everyone to wade through the water, and the water stopped flowing. His miraculous deeds were roughly like this, but Fa Shun did not take them to heart. He was especially proficient in the tenets of the Huayan school. The emperor had always respected him and had once invited him into the palace to guide good fortune to the concubines and imperial relatives, who served him as if he were a living Buddha. He gathered the disciples of the Huayan Dharma Realm Observation Gate, Venerable Zhiyan, to transmit his teachings.
(Eighteen) Fu Yi's retribution. He suddenly died violently in the autumn of the fourteenth year of the Zhenguan era. The 'Ming Bao Ji (Records of Retribution)' records that Fu Yi initially served in the Taishi (Grand Historian's Office) together with Fu Renjun and Xue Ji. Renjun died first. Xue Ji had previously owed Renjun five thousand coins that he had not repaid. Later, he dreamed that Renjun came to demand it. Xue Ji asked who he should pay the money he owed to. Renjun said, 'Pay it to the mud man.' He asked again, 'Who is the mud man?' He replied, 'It is Fu Yi.' That night, Feng Changming, the Shaofu (Lesser Treasury Official), also had the same dream. He also saw many deceased people who asked about the truth of the Buddhist scriptures. They said, 'It is true.' They asked, 'What retribution should Fu Yi receive for slandering the Dharma?' They replied, 'He will be assigned to Yuezhou to be a mud man.' Feng Changming entered the palace and told Xue Ji, and Xue Ji said the same thing. At that time, Tang Lin was present, and Xue Ji sent the money to Fu Yi and told him about the dream. Not many days later, Fu Yi indeed died violently. Perhaps he was a person in Nili (hell).
(十九) 相國蕭瑀字時文。梁明帝子也。九歲封新安王。國除入隋晉王妃實瑀姊。官右千牛。嘗疾。不肯呼醫。自信天命。嘆曰。吾更餘年則從此遁矣。及晉王踐祚姊為后。聞其言。召責之以其不安小官。后病損拜內史侍郎。以直言事頗為煬帝憎。隋亂瑀出為河池郡守。唐高祖入關以書招之。因挈郡歸。封宋公。委以樞要。帝不名。呼為蕭郎。瑀家世貴胄。自武帝以來。皆奉佛清修。瑀及其孫勉精嚴尤甚。太宗即位屢入相。既而房杜得君事任稍分。瑀不能無少望。嘗乞度為僧。帝許之。瑀尋度不能而止。事兩朝凡五入相位。年七十四薨。瑀性忠鯁雅薄福貴。善屬文。通儒柳顧輩皆高其才。唐史稱之曰。梁蕭氏興江左實有功在民。厥終無大惡。以寖微而亡。故余祉及其後裔。自瑀逮遘。八葉宰相名德相望。與唐盛衰。世家之盛古未有也。
(二十 辛丑) 十五年五月戊辰。帝幸宏福寺。召大德道懿等五人賜座。諭以創寺為專一追崇穆太后。言發涕零。懿及左右皆哽咽逡巡。自製疏施絹二百疋。自稱皇帝菩薩戒弟子。令迴向罷。顧謂道懿等曰。頃以老子是朕先宗。故令名位在前。卿等應恨恨也。道懿曰。陛下尊祖宗降成式。懿等蒙荷國恩安閑學道。詔旨初下咸皆歡悅。詎敢有恨。帝曰。尊祖重親有生之大本
。故先老子以別親疏之序。非不留心於佛也。自有國以來。未嘗創立道觀。凡有功德並歸僧舍。雖往日操戈臨陣。亦未始縱威濫殺。今所在戰場皆立佛寺。至於太原舊第亦以奉佛。朕存心如此。卿等想未諭也。道懿等遽起趨謝。帝曰。少坐。此是朕意。不述則人不知。天時向熱。寺宇未備。今所施可別造經寮令僧眾寬展行道。
(二十一 壬寅) 十六年。三藏玄奘法師。發王舍城入祇羅國國主郊迎之。已而問曰。而國有聖人出世。作小秦王破陣樂試為我言其為人。奘粗陳帝神武削平天下躬行堯舜之治。其王大驚。東向稽首曰我當朝覲與師偕行也。奘因出所撰制惡見論似之。王欽嘆曰。此論一出。可謂日光既升螢火奪明矣。即以青象名馬助奘馱經而還。
(二十二 癸卯) ○圖功臣于凌煙閣。
八月四日。原州松昌鴻池谷忽有五石。皆青質白文。成字曰。高皇海出多子李元王八十年太平天子李世民千年太子李治書燕山人士樂大國主尚汪譚獎文仁邁千古大王五王六王七王十風毛才子七佛八菩薩及上果佛田天子文武貞觀昌大聖延四方上不治示孝仙戈八為善。原州奏於朝。字初若不甚顯。及群公擬定。遂粲然明著。十一月辛卯。有事于南郊。詔遣使以玉帛詣原州鴻池谷祭之曰。嗣天子諱祚繼鴻業君臨㝢
【現代漢語翻譯】 現代漢語譯本：因此，先帝老子才會有區分親疏的次序，這並非是不關心佛教。自從建立國家以來，從未建立過道觀，所有的功德都歸於僧舍。即使往日拿著武器面對戰爭，也從未放縱威嚴濫殺無辜。現在所有的戰場都建立了佛寺，甚至連太原的舊宅也用來供奉佛。朕的心意如此，你們大概還不明白吧。道懿等人立刻起身趨前謝恩。皇帝說：『稍坐。這是朕的心意，不說明白，人們就不知道。』現在天氣漸漸炎熱，寺廟還沒有準備好，現在所施捨的可以用來另外建造經寮，讓僧眾能夠寬敞地修行。
（二十一 壬寅）十六年，三藏玄奘法師（Tang Sanzang Xuanzang, 唐朝著名僧人），從王舍城出發進入祇羅國（Jiluo Kingdom）。國王在郊外迎接他，之後問道：『你們國家有聖人出世，創作了《小秦王破陣樂》（Xiaoqinwang Pozhen Yue, 一首讚頌唐太宗的樂曲），請你為我講講這個人。』玄奘法師大致講述了皇帝的神武，削平天下，親自實行堯舜的治理。國王非常驚訝，面向東方叩頭說：『我應當去朝拜，與法師一同前往。』玄奘法師於是拿出他所撰寫的《制惡見論》（Zhi E Jian Lun, 一部佛教論著）給國王看。國王讚歎說：『此論一出，真可謂是日光升起，螢火蟲的光芒都被奪去了。』隨即用青象和名馬幫助玄奘法師馱運經書返回。
（二十二 癸卯）在凌煙閣（Lingyan Pavilion）繪製功臣的畫像。
八月四日，原州（Yuan Prefecture）松昌（Songchang）鴻池谷（Hongchi Valley）忽然出現五塊石頭，都是青色的質地，上面有白色的文字，寫成字句說：『高皇海出多子李元王（Gao Huang Haichu Duozi Li Yuanwang），八十年太平天子李元王（Bashinian Taiping Tianzi Li Yuanwang），千年太子李治（Qiannian Taizi Li Zhi），書燕山人士樂大國主尚汪譚獎文仁邁千古大王（Shu Yanshan Ren Shi Le Da Guozhu Shang Wang Tan Jiang Wen Ren Mai Qiangu Da Wang），五王六王七王十風毛才子（Wu Wang Liu Wang Qi Wang Shi Fengmao Caizi），七佛八菩薩及上果佛田天子文武貞觀昌大聖延四方上不治示孝仙戈八為善（Qi Fo Ba Pusa Ji Shang Guo Fo Tian Tianzi Wenwu Zhenguan Chang Da Sheng Yan Sifang Shang Bu Zhi Shi Xiao Xian Ge Ba Wei Shan）。』原州將此事上奏朝廷。這些字最初好像不是很明顯，等到各位大臣擬定之後，就變得非常清晰明顯。十一月辛卯，在南郊舉行祭祀大典，皇帝下詔派遣使者用玉帛前往原州鴻池谷祭祀，說：『嗣天子（Sitianzi）名諱（Hui），繼承宏偉的事業，君臨天下。』
【English Translation】 English version: Therefore, the former Laozi (Laozi, founder of Taoism) had an order to distinguish between close and distant relatives, which does not mean he did not care about Buddhism. Since the founding of the country, no Taoist temples have ever been established, and all merits have been attributed to Buddhist monasteries. Even when wielding weapons in battle in the past, he never indulged in power and indiscriminate killing. Now, Buddhist temples are established in all battlefields, and even the old residence in Taiyuan is used to enshrine Buddha. Such is my intention, which you probably do not understand. Dao Yi and others immediately rose and thanked the Emperor. The Emperor said, 'Sit down for a while. This is my intention. If I don't explain it, people won't know.' Now that the weather is getting hot, and the temples are not yet ready, the alms given now can be used to build scripture halls separately, so that the monks can practice widely.
(Twenty-first, Renyin) In the sixteenth year, the Tripiṭaka Master Xuanzang (Tang Sanzang Xuanzang, a famous monk of the Tang Dynasty), set out from Rajagriha and entered the Jiluo Kingdom. The king greeted him in the suburbs and then asked, 'A sage has appeared in your country and composed the 'Xiaoqinwang Pozhen Yue' (Xiaoqinwang Pozhen Yue, a musical piece praising Emperor Taizong of Tang), please tell me about this person.' Master Xuanzang roughly described the emperor's divine martial prowess, pacifying the world, and personally implementing the governance of Yao and Shun. The king was very surprised and kowtowed facing east, saying, 'I should go to court and travel with the master.' Master Xuanzang then presented the 'Zhi E Jian Lun' (Zhi E Jian Lun, a Buddhist treatise) that he had written to the king. The king exclaimed, 'With the publication of this treatise, it can be said that the sunlight has risen and the light of the fireflies has been taken away.' He then helped Master Xuanzang transport the scriptures back with blue elephants and famous horses.
(Twenty-second, Guimao) Portraits of meritorious officials were painted in the Lingyan Pavilion.
On the fourth day of August, five stones suddenly appeared in Hongchi Valley of Songchang in Yuan Prefecture, all of which were green in texture and had white characters on them, forming sentences that said: 'Gao Huang Haichu Duozi Li Yuanwang, Bashinian Taiping Tianzi Li Yuanwang, Qiannian Taizi Li Zhi, Shu Yanshan Ren Shi Le Da Guozhu Shang Wang Tan Jiang Wen Ren Mai Qiangu Da Wang, Wu Wang Liu Wang Qi Wang Shi Fengmao Caizi, Qi Fo Ba Pusa Ji Shang Guo Fo Tian Tianzi Wenwu Zhenguan Chang Da Sheng Yan Sifang Shang Bu Zhi Shi Xiao Xian Ge Ba Wei Shan.' Yuan Prefecture reported this matter to the court. The characters initially did not seem very clear, but after the ministers determined them, they became very clear and obvious. On the Xinmao day of November, a grand sacrificial ceremony was held in the southern suburbs. The emperor issued an edict to send envoys with jade and silk to Hongchi Valley in Yuan Prefecture to offer sacrifices, saying, 'The successor emperor (Sitianzi), whose name is (Hui), inherits the great cause and reigns over the world.'
縣。宿興旰食無忘于政。道德齊禮愧於前修。天有成命表瑞徴符。文字粲然歷數惟永。既旌高廟之業。又錫眇身之祚。迨于皇太子治。亦降貞符。具紀李氏于石言。仰瞻宵漢空名大造。甫惟寡薄彌增寅懼。敢因大禮重薦玉帛。上謝冥靈之貺。以伸祗栗之誠。
(二十三 乙巳) 十九年正月丙子。法師玄奘赍經像歸於京師。留守房玄齡館于宏福寺。以表聞帝。壬辰奘如東都。二月己亥見於儀鸞殿。帝曰師去何不相報。對曰。當去時表三上。以誠愿微淺。不蒙諒許。無任慕道之至。乃輟私行。專擅之罪惟深愧懼。帝曰。師出家與俗殊隔。能委命求法惠利蒼生。朕甚嘉焉固不煩為愧。但念山川阻遠方俗異心。怪師能達也。對曰。奘聞乘疾風者造天地而非遠馭龍舟者涉江海而不難。自陛下握乾符清四海。德籠九域仁被八區。淳風扇炎景之南。聖威震蔥嶺之外。所以戎夷君長。每見翔云之鳥自東來者。猶疑發於上國。斂衽而敬之。況玄奘圓頂方親承化育者耶。既賴天威。故得往還無難。帝曰。此長者之言。朕何敢當。因廣問雪嶺以西印度之境玉燭和氣物產風俗八王故跡七佛遺蹤。並博望之所不傳。班馬無得而載者。奘既親游其地。記憶無遺。隨問而對。皆有條理。帝大悅曰。師所經一百餘國。可盡掇其山川風俗。撰大唐
西域記以遺後來。不亦美乎奘奉詔將罷。帝謂侍臣曰。昔符堅稱道安為神器。舉國遵敬朕觀法師。詞吐溫雅風節貞峻。非徒不愧古人。實過之遠甚。司徒長孫無忌曰。誠如明詔。道安雖高行博識。然弘法之功。固不如法師躬趨聖域討論眾妙究探宗極者矣。時車駕將問罪高麗。聞法師之還。期暫引見。及對談論不覺日莫。帝曰。匇匇言不盡懷。欲共法師東行。省方觀俗。指揮之暇。別更談敘可乎。對曰玄奘遠歸。兼有病疾。不堪陪駕。帝曰。師向能孤遊絕域。今此行如跬步耳。尚何辭。對曰。陛下東征六軍奉衛。伐亂誅奸必有牧野之功昆陽之捷。玄奘無所裨助。虛負道路之費。且兵刃交戰。佛制沙門不得觀視。惟陛下矜察。帝嘉納而止。奘因奏西域所獲梵本經論凡六百五十七部。乞就嵩山少林寺為國宣釋。帝曰。朕頃為穆太后創宏福寺。極為虛靜。可就彼翻譯。所須並與玄齡平章。奘因進曰。百姓無知見奘遠歸妄有窺看。不徒妨廢法務。兼慮不測之患。愿得監門官以防釁隙。帝悅曰。此言可謂保身之計當爲處分。及罷即別。有旨差官監護。
(二十四 丙午) 二十年七月辛卯。法師玄奘表上新譯菩薩藏經六門陀羅尼經顯楊聖教論大乘雜集論凡五部五十八卷。請帝為聖教序。降手敕曰。省書具悉雅意。法師夙標高
【現代漢語翻譯】 現代漢語譯本： 將西域的見聞記錄下來，留給後人，這難道不是一件美事嗎？玄奘接受詔令即將告退，太宗皇帝對侍從大臣們說：『過去符堅稱讚道安（東晉高僧）為國家的寶器，全國上下都遵從敬仰他。朕觀察玄奘法師，言辭溫和文雅，風骨氣節貞正剛毅，不僅不遜色于古人，實際上還遠遠超過了他們。』司徒長孫無忌說：『確實如皇上聖明所言。道安雖然品行高尚，學識淵博，然而他在弘揚佛法上的功績，終究不如玄奘法師親自前往西域聖地，探討各種精妙的佛法，探究佛法的最高境界。』當時，皇帝正準備出兵征討高麗，聽說玄奘法師回國，希望能夠暫時接見他。等到與玄奘法師對談，不知不覺太陽已經落山。皇帝說：『匆匆忙忙，言語無法完全表達朕的心意。朕想與法師一同東行，巡視各地風俗民情，在閑暇時，另外再進行深入的交談，可以嗎？』玄奘回答說：『玄奘遠道歸來，又身患疾病，不能夠陪同陛下。』皇帝說：『法師先前能夠獨自一人遊歷遙遠的異國他鄉，如今這次出行就像走幾步路一樣，為何還要推辭呢？』玄奘回答說：『陛下東征，六軍將士護衛，討伐叛亂，誅殺奸臣，必定會建立像牧野之戰、昆陽之戰一樣的功績。玄奘沒有什麼可以幫助的，只會白白浪費路上的費用。而且兵刃交戰，佛教戒律規定沙門不得觀看。希望陛下能夠體諒。』皇帝高興地採納了他的意見，沒有勉強。玄奘於是上奏說，自己在西域獲得的梵文佛經和論著，共有六百五十七部，希望能夠在嵩山少林寺為國家翻譯講解。皇帝說：『朕先前為穆太后建立了宏福寺，那裡非常清靜，可以在那裡翻譯。所需的一切都與玄齡（唐朝大臣，即房玄齡）商議。』玄奘於是進言說：『百姓不明事理，看見玄奘遠道歸來，胡亂猜測窺探，不僅妨礙翻譯佛經的事務，還擔心發生意想不到的禍患。希望能夠派一名監門官來防止事端。』皇帝高興地說：『這話可以說是保全自身的好計策，應當為你安排。』等到退朝後，玄奘就告別了。皇帝下旨派遣官員進行監護。 （二十四年，丙午年）二十年七月辛卯，法師玄奘上表呈獻新翻譯的《菩薩藏經》、《六門陀羅尼經》、《顯揚聖教論》、《大乘雜集論》，共五部五十八卷，請求皇帝為聖教作序。皇帝下敕書說：『朕詳細閱讀了你的奏章，完全瞭解你的心意。法師你一向以高尚的品格』
【English Translation】 English version: To record the events of the Western Regions and leave them for posterity, is this not a beautiful thing? Xuanzang, having received the imperial decree, was about to take his leave. Emperor Taizong said to his attendant ministers: 'In the past, Fu Jian (Emperor of the Former Qin dynasty) praised Dao'an (a prominent Buddhist monk of the Eastern Jin dynasty) as a treasure of the nation, and the whole country followed and respected him. I observe that the Dharma Master Xuanzang's words are gentle and refined, and his moral integrity is firm and upright. He is not only not inferior to the ancients, but in fact far surpasses them.' The Minister of State, Zhangsun Wuji, said: 'Indeed, as Your Majesty has wisely stated. Although Dao'an was of noble character and erudite knowledge, his contribution to the propagation of Buddhism is ultimately not as great as that of Dharma Master Xuanzang, who personally traveled to the sacred lands of the Western Regions, discussed various profound teachings, and explored the ultimate principles of Buddhism.' At that time, the emperor was preparing to send troops to conquer Goguryeo (ancient Korean kingdom), and upon hearing of Dharma Master Xuanzang's return, he hoped to meet with him briefly. When he conversed with Xuanzang, he did not realize that the sun had already set. The emperor said: 'In haste, words cannot fully express my thoughts. I would like to travel east with the Dharma Master, inspect the customs and conditions of various regions, and in our leisure time, have further in-depth discussions. Would that be possible?' Xuanzang replied: 'Xuanzang has returned from a long journey and is also suffering from illness, and is unable to accompany Your Majesty.' The emperor said: 'The Master was previously able to travel alone to distant foreign lands, and now this journey is like taking a few steps. Why do you still decline?' Xuanzang replied: 'Your Majesty's eastern expedition will be protected by six armies, and you will punish rebellion and kill traitors, surely establishing achievements like the Battle of Muye and the Battle of Kunyang. Xuanzang has nothing to contribute and would only waste travel expenses. Moreover, in the midst of battle, Buddhist precepts forbid monks from watching. I hope Your Majesty will understand.' The emperor happily accepted his opinion and did not insist. Xuanzang then reported that he had obtained 657 volumes of Sanskrit Buddhist scriptures and treatises in the Western Regions, and hoped to translate and explain them for the nation at Shaolin Temple on Mount Song. The emperor said: 'I previously built Hongfu Temple for Empress Mu, which is extremely quiet. It can be translated there. All that is needed can be discussed with Xuanling (a minister of the Tang dynasty, namely Fang Xuanling).' Xuanzang then suggested: 'The people are ignorant and, seeing Xuanzang return from afar, make wild guesses and pry, which not only hinders the work of translating scriptures but also raises concerns about unforeseen disasters. I hope that a gatekeeper can be assigned to prevent incidents.' The emperor happily said: 'These words can be called a good plan to protect yourself, and arrangements should be made for you.' After the court session ended, Xuanzang took his leave. The emperor issued an edict to dispatch officials to provide protection. (The 24th year, year Bingwu) In the twentieth year, seventh month, day Xinmao, Dharma Master Xuanzang presented a memorial offering the newly translated 'Bodhisattva-pitaka Sutra', 'Six-Door Dharani Sutra', 'Treatise on the Manifestation of the Holy Teaching', and 'Compendium of the Mahayana', totaling five works in fifty-eight volumes, requesting the emperor to write a preface for the sacred teachings. The emperor issued an imperial decree saying: 'I have read your memorial in detail and fully understand your intentions. Dharma Master, you have always been known for your noble character.'
行早出塵表。泛寶舟而登彼岸。搜妙道而辟度門。弘闡大猷蕩除眾罪。朕學淺心拙。在物猶迷。況佛道幽微。豈能仰贊。側請為序。非己所聞。奘重表請曰。伏奉墨敕猥垂獎諭。祗奉綸言精守振越。玄奘行業空疏謬參緇侶幸屬九瀛有截四海無虞憑皇靈以遠征。恃國威而訪道。窮遐冒險雖勵愚誠。纂異懷荒實資朝化所獲經論蒙遣翻譯。見成卷軸志有銓序。伏惟陛下睿思云敷。天華景爛。理苞系表調逸咸英。跨千古以飛聲。掩百王而騰實。切以神力無方。非神思不足銓其理。聖教玄遠。非聖藻何以序其源。故乃冒犯威嚴敢希題目。宸眷沖邈不蒙矜許。撫躬累息相顧失圖。奘聞。日月麗天。既分輝于戶牖。江河紀地。亦流潤于巖崖。雲和廣樂。不秘響于聾瞆。金玉奇珍。豈韜彩于愚瞽。敢緣此理重有干祈。伏乞雷雨曲垂天文俯照。配兩儀而同久。與二曜而俱縣。然則鷲嶺微言。假神筆而弘遠。雞園奧典。托英詞而宣揚。豈止區區梵眾獨荷恩榮。蠢蠢迷生方超塵累而已。制許之。
(二十五 丁未) ○作翠微宮於終南山。
是歲帝得秘讖云。唐三世而後女主武王代有天下。遂密召太史令李淳風訪其事。對曰。臣據術推之。其兆已成。今在陛下宮中矣。逾三十年當有天下。誅唐子孫殆盡。帝曰。疑似者殺之何如。
【現代漢語翻譯】 現代漢語譯本：
『希望大師您早日超越塵世的羈絆，乘坐智慧的寶船到達彼岸，探尋精妙的佛法，開闢普度眾生之門，弘揚偉大的佛法，滌除一切罪惡。』我（指皇帝）學識淺薄，心思愚鈍，對於世間萬物尚且迷惑不解，更何況深奧微妙的佛法，又怎能仰慕讚頌呢？私下請求作序，實在不是我所能勝任的。玄奘再次懇切地請求說：『我恭敬地拜讀了您的墨敕，其中充滿了對我的褒獎和勉勵。我謹遵聖旨，努力精進。玄奘我學業空虛，行為疏懶，有幸忝列僧侶之列。又恰逢九州安定，四海太平。憑藉皇上的庇佑得以遠行求法，仰仗國家的威望得以訪求真道。雖然我竭盡愚誠，不畏艱險，但整理翻譯這些來自異域的經書，實在仰賴朝廷的教化。如今翻譯完成的經卷，我希望能有一篇序文。』
『我懇請陛下您運用如雲般廣闊的睿智，展現如天花般絢爛的文采，您的思想可以囊括天地萬物，您的文筆可以超越凡俗。您的聲名可以跨越千年，您的功績可以超越歷代帝王。我認為，如果沒有神力，就不足以完全理解佛法的真諦；聖教玄妙深遠，如果沒有聖人的文采，又怎能闡述它的根源呢？』因此，我冒犯您的威嚴，斗膽希望您能為經書題寫序言。但您的恩澤深遠，沒有允許我的請求。我撫摸著自己的身體，感到疲憊不堪，與同伴們面面相覷，不知如何是好。
玄奘我聽說，日月懸掛在天空，它的光輝也照耀著千家萬戶；江河奔流在大地上，它的滋潤也流淌到山崖石縫。美妙的音樂，不會對聾子和瞎子隱藏它的聲音；珍貴的寶物，又怎能對愚昧的人隱藏它的光彩呢？我因此再次懇請您，希望您能像雷雨一樣降下恩澤，像日月星辰一樣俯照大地，使佛法與天地同久，與日月同輝。這樣，靈鷲山的微妙佛法，就能借助您的神筆而弘揚光大；雞園的精深奧義，就能依託您的英明文采而宣揚傳播。這不僅僅是小小的僧眾們獨自承受恩榮，而是使所有愚昧的眾生都能超越塵世的煩惱啊！
皇帝最終允許了他的請求。
（二十五，丁未年）在終南山修建翠微宮。
這一年，皇帝得到一個秘密的預言，說『唐朝傳到三世之後，將有女主武王取代唐朝，擁有天下。』於是秘密召見太史令李淳風詢問此事。李淳風回答說：『我根據術數推算，這個徵兆已經顯現，現在就在陛下的宮中。三十年後，她將擁有天下，誅殺唐朝的子孫幾乎殆盡。』皇帝說：『把那些疑似的人都殺掉怎麼樣？』 English version:
'May you, Master, transcend the bonds of the mundane world at an early date, board the treasure ship of wisdom and reach the other shore, seek out the profound Dharma, open the gate of universal salvation, propagate the great Dharma, and cleanse away all sins.' I (referring to the Emperor), with my shallow learning and dull mind, am still confused about the things of the world, let alone the profound and subtle Buddha-dharma, how can I admire and praise it? Privately requesting to write a preface is really beyond my ability. Xuanzang earnestly requested again, saying: 'I respectfully read your imperial edict, which is full of praise and encouragement for me. I respectfully obey the imperial decree and strive to be diligent. I, Xuanzang, with my empty learning and lazy conduct, am fortunate to be among the monks. Moreover, it happens that the nine provinces are stable and the four seas are peaceful. Relying on the Emperor's blessing, I was able to travel far to seek the Dharma, and relying on the country's prestige, I was able to visit and seek the true path. Although I have exhausted my foolish sincerity and feared no dangers, the compilation and translation of these scriptures from foreign lands truly rely on the edification of the court. Now that the translated scriptures have been completed, I hope there can be a preface.'
'I earnestly request Your Majesty to use your cloud-like vast wisdom and display your flower-like brilliant literary talent. Your thoughts can encompass all things in the universe, and your writing can transcend the mundane. Your fame can span a thousand years, and your achievements can surpass the emperors of the past. I believe that without divine power, it would not be possible to fully understand the true meaning of the Buddha-dharma; the sacred teachings are profound and far-reaching, and without the literary talent of a sage, how can its origins be explained?' Therefore, I offend your majesty and boldly hope that you can write a preface for the scriptures. But your grace is far-reaching and you have not granted my request. I touched my body and felt exhausted, and looked at my companions, not knowing what to do.
Xuanzang, I have heard that the sun and moon hang in the sky, and their light shines on thousands of households; the rivers flow on the earth, and their nourishment flows to the cliffs and crevices. Beautiful music does not hide its sound from the deaf and blind; precious treasures, how can they hide their brilliance from the ignorant? Therefore, I once again implore you, hoping that you can bestow your grace like thunder and rain, and illuminate the earth like the sun, moon, and stars, so that the Buddha-dharma will last as long as heaven and earth, and shine as brightly as the sun and moon. In this way, the subtle Buddha-dharma of Vulture Peak can be promoted and expanded with the help of your divine pen; the profound mysteries of Kukkutarama can be proclaimed and spread by relying on your brilliant literary talent. This is not only for the small number of monks to receive grace and glory alone, but to enable all ignorant beings to transcend the troubles of the mundane world!'
The Emperor finally granted his request.
(Twenty-fifth year, Dingwei) The Cuiwei Palace was built on Mount Zhongnan.
In this year, the Emperor received a secret prophecy saying, 'After the Tang Dynasty has passed through three generations, there will be a female ruler, King Wu, who will replace the Tang Dynasty and possess the empire.' Therefore, he secretly summoned the Grand Astrologer Li Chunfeng to inquire about this matter. Li Chunfeng replied, 'According to my calculations based on numerology, this omen has already appeared and is now in Your Majesty's palace. In thirty years, she will possess the empire and slaughter the descendants of the Tang Dynasty almost completely.' The Emperor said, 'What if we kill those who are suspected?'
【English Translation】 English version:
'May you, Master, transcend the bonds of the mundane world at an early date, board the treasure ship of wisdom and reach the other shore, seek out the profound Dharma, open the gate of universal salvation, propagate the great Dharma, and cleanse away all sins.' I (referring to the Emperor), with my shallow learning and dull mind, am still confused about the things of the world, let alone the profound and subtle Buddha-dharma, how can I admire and praise it? Privately requesting to write a preface is really beyond my ability. Xuanzang earnestly requested again, saying: 'I respectfully read your imperial edict, which is full of praise and encouragement for me. I respectfully obey the imperial decree and strive to be diligent. I, Xuanzang, with my empty learning and lazy conduct, am fortunate to be among the monks. Moreover, it happens that the nine provinces are stable and the four seas are peaceful. Relying on the Emperor's blessing, I was able to travel far to seek the Dharma, and relying on the country's prestige, I was able to visit and seek the true path. Although I have exhausted my foolish sincerity and feared no dangers, the compilation and translation of these scriptures from foreign lands truly rely on the edification of the court. Now that the translated scriptures have been completed, I hope there can be a preface.'
'I earnestly request Your Majesty to use your cloud-like vast wisdom and display your flower-like brilliant literary talent. Your thoughts can encompass all things in the universe, and your writing can transcend the mundane. Your fame can span a thousand years, and your achievements can surpass the emperors of the past. I believe that without divine power, it would not be possible to fully understand the true meaning of the Buddha-dharma; the sacred teachings are profound and far-reaching, and without the literary talent of a sage, how can its origins be explained?' Therefore, I offend your majesty and boldly hope that you can write a preface for the scriptures. But your grace is far-reaching and you have not granted my request. I touched my body and felt exhausted, and looked at my companions, not knowing what to do.
Xuanzang, I have heard that the sun and moon hang in the sky, and their light shines on thousands of households; the rivers flow on the earth, and their nourishment flows to the cliffs and crevices. Beautiful music does not hide its sound from the deaf and blind; precious treasures, how can they hide their brilliance from the ignorant? Therefore, I once again implore you, hoping that you can bestow your grace like thunder and rain, and illuminate the earth like the sun, moon, and stars, so that the Buddha-dharma will last as long as heaven and earth, and shine as brightly as the sun and moon. In this way, the subtle Buddha-dharma of Vulture Peak can be promoted and expanded with the help of your divine pen; the profound mysteries of Kukkutarama can be proclaimed and spread by relying on your brilliant literary talent. This is not only for the small number of monks to receive grace and glory alone, but to enable all ignorant beings to transcend the troubles of the mundane world!'
The Emperor finally granted his request.
(Twenty-fifth year, Dingwei) The Cuiwei Palace was built on Mount Zhongnan.
In this year, the Emperor received a secret prophecy saying, 'After the Tang Dynasty has passed through three generations, there will be a female ruler, King Wu, who will replace the Tang Dynasty and possess the empire.' Therefore, he secretly summoned the Grand Astrologer Li Chunfeng (Grand Astrologer) to inquire about this matter. Li Chunfeng (Grand Astrologer) replied, 'According to my calculations based on numerology, this omen has already appeared and is now in Your Majesty's palace. In thirty years, she will possess the empire and slaughter the descendants of the Tang Dynasty almost completely.' The Emperor said, 'What if we kill those who are suspected?'
對曰。天命不可易。且真王者不死。徒使疑似之戮淫及無辜。今既在宮。已是陛下眷屬。更三十年又當衰老。老則心慈。雖受終易姓。于陛下子孫或不甚損。今若戮之。即當復生少莊嚴毒。況又立仇則陛下子孫必無遺類。帝善其言而止。
(二十六 戊申) 二十二年六月。帝在玉華宮。召法師玄奘至。乃曰。朕在京苦暑。故就此宮。泉石既涼氣力稍佳。然憶法師故茲相屈。涉涂當大勞也奘謝曰。四海黎庶。依陛下而生。聖躬不安。則率土煌灼。伏聞。鑾輿至此御膳順宜。凡預含靈孰不無蹈。愿陛下永保崇高。與天地無極。玄奘庸薄猥蒙齒召。銜荷而來。不覺為勞。帝以法師德業沖博儀表絕倫。欲令罷道共康庶政。因曰。昔三五帝王。靡不以六合務廣萬機事殷。不能遍理。故周憑十亂。舜托五臣。翼亮朝猷弼諧邦國。彼盛明之後且爾。況朕寡昧而不寄眾哲哉。意欲法師脫緇服掛纁衣。升鉉路以陳謀坐槐庭而論道。師意何如。對曰。玄奘微生伏奉明詔。稱三五之君不能獨治。寄諸賢哲共而成之。此陛下盛德含光謙讓之詞。在理則不爾也。何哉。使臣能至治。桀紂柏靈之君豈無臣耶。以此而言不必由也。伏惟陛下聖哲之治。一人紀綱萬事鹹得其緒。況撫運已來。天地休平中外寧晏。皆陛下不荒不矜不麗不侈。兢兢業
【現代漢語翻譯】 對曰：『天命不可改變。而且真正的王者是不會死的。只是徒勞地因為懷疑而濫殺無辜。如今她已經在宮中，已經是陛下的眷屬。再過三十年她也會衰老。衰老了就會心慈。即使接受了終結前朝命運、更改姓氏的事情，對於陛下的子孫或許不會造成很大的損害。現在如果殺了她，就會再次出生一個年少莊嚴且懷有劇毒的人。況且又結下了仇恨，那麼陛下的子孫必定沒有遺留的後代。』皇帝認為他的話有道理，就停止了。
（二十六 戊申）二十二年六月，皇帝在玉華宮，召見法師玄奘（唐代著名僧人，佛教翻譯家）來到。於是說：『朕在京城苦於暑熱，所以來到這座宮殿。泉水和石頭帶來涼意，體力稍微好些。然而思念法師，所以特意委屈你前來。路途遙遠，想必非常勞累。』玄奘謝道：『四海的百姓，依靠陛下而生存。聖上的身體不安，那麼天下都會惶恐不安。我聽說，皇上的車駕來到這裡，御膳很合口味，凡是預先包含靈性的生物沒有不感到高興的。愿陛下永遠保持崇高，與天地同壽。玄奘才能平庸，卻蒙受陛下的召見，心懷感激而來，不覺得勞累。』皇帝認為法師的德行事業淵博，儀表出衆，想要讓他放棄僧侶的身份，一同治理國家政事，因此說：『從前的三皇五帝，沒有不把天下大事作為廣泛的事務，把各種政事作為殷切的事情，但不能全部治理。所以周朝依靠十亂（指周公等十位輔佐周成王的賢臣），舜帝委託五臣（指舜帝的五位大臣）。輔助朝政，匡正國家。他們那樣聖明之後尚且如此，何況朕才疏學淺，不依靠眾多賢哲呢？朕想讓法師脫下緇衣（僧侶的服裝），穿上纁衣（古代官員的服裝），走上仕途來陳述謀略，坐在槐樹下談論治國之道。法師意下如何？』玄奘回答說：『我玄奘地位卑微，奉承陛下的聖旨，說三皇五帝不能獨自治理國家，委託各位賢哲共同完成。這是陛下盛德含光，謙虛退讓的說法。從道理上來說不是這樣的。為什麼呢？如果大臣能夠達到大治，那麼夏桀、商紂這樣的昏庸之君難道沒有大臣嗎？由此來說，不一定是由大臣治理的。我希望陛下聖明哲慧地治理國家，一人掌握綱紀，萬事都能得到妥善處理。況且自從陛下治理國家以來，天地祥和，海內安寧，都是因為陛下不荒廢政事，不自滿，不追求華麗，不奢侈，兢兢業業。』
【English Translation】 He replied, 'The Mandate of Heaven cannot be changed. Moreover, a true king never dies. It is only in vain that suspicion leads to the slaughter of the innocent. Now that she is already in the palace, she is already a member of Your Majesty's household. In another thirty years, she will be old and frail. When old, she will be kind-hearted. Even if she accepts the ending of the previous dynasty's fate and changes her surname, it may not cause much harm to Your Majesty's descendants. If you kill her now, a young, dignified, and venomous person will be born again. Moreover, if you create enmity, then Your Majesty's descendants will surely have no survivors.' The Emperor found his words reasonable and stopped.
(26th, Wu-shen Year) In the sixth month of the twenty-second year, the Emperor was at the Yu-hua Palace and summoned the Dharma Master Xuanzang (a famous monk and Buddhist translator of the Tang Dynasty) to come. Thereupon he said, 'I have been suffering from the heat in the capital, so I came to this palace. The springs and rocks bring coolness, and my strength is slightly better. However, I miss the Dharma Master, so I have specially troubled you to come. The journey is long, and it must have been very tiring.' Xuanzang thanked him, saying, 'The people of the four seas depend on Your Majesty for their livelihood. If the Emperor's body is unwell, then the whole country will be in fear and anxiety. I have heard that Your Majesty's carriage has arrived here, and the imperial meals are to your liking. All living beings who possess sentience are pleased. May Your Majesty forever maintain your lofty position and be as eternal as heaven and earth. Xuanzang is of humble talent, yet he has received Your Majesty's summons, and he has come with gratitude, not feeling tired.' The Emperor considered the Dharma Master's virtue and career to be profound and his appearance to be outstanding. He wanted him to give up his monastic status and jointly manage the affairs of the state. Therefore, he said, 'The emperors of the past, the Three Sovereigns and Five Emperors, all regarded the affairs of the world as vast and the various political affairs as urgent, but they could not manage them all. Therefore, the Zhou Dynasty relied on the Ten Supporters (referring to the ten virtuous ministers who assisted King Cheng of Zhou, such as the Duke of Zhou), and Emperor Shun entrusted the Five Ministers (referring to the five ministers of Emperor Shun). They assisted the government and rectified the country. Even after their great wisdom, they were still like this. How much more so am I, with my limited knowledge, not relying on many wise men? I would like the Dharma Master to take off his black robes (the clothing of a monk) and put on scarlet robes (the clothing of an ancient official), to embark on an official career to present strategies, and to sit under the pagoda tree to discuss the way to govern the country. What does the Master think?' Xuanzang replied, 'I, Xuanzang, am of humble status, and I obey Your Majesty's decree, saying that the Three Sovereigns and Five Emperors could not govern the country alone, and entrusted it to the various wise men to complete it together. This is Your Majesty's great virtue, containing light, and humble and modest words. In terms of reason, it is not like this. Why? If ministers could achieve great governance, then would tyrannical rulers like Jie of Xia and Zhou of Shang not have ministers? From this, it is not necessarily governed by ministers. I hope that Your Majesty will govern the country with sagacity and wisdom, and that one person will grasp the principles, and that all things can be properly handled. Moreover, since Your Majesty has governed the country, the heavens and the earth have been auspicious, and the country has been peaceful, all because Your Majesty does not neglect affairs, is not complacent, does not pursue splendor, is not extravagant, and is conscientious and diligent.'
雖休勿休居安思危。為善承天之所致也。余何預焉。請粗陳其梗概。陛下經緯八纮驅駕豪傑。戡定禍亂崇闡雍熙。聰明文思之德。體元合極之姿。皆天之所授。無假於人。一也。敦本棄末崇儒尚德。移澆風于季俗。反淳政于上古。賦遵薄制刑用輕典。九州四海稟識懷生。俱沐恩波咸遂安逸。此又聖心自化。無假於人。二也。至道旁通深仁遠洽。東逾日域西邁昆丘。南盡炎州北窮玄塞。雕題鼻飲之俗。卉服左衽之人。靡不候風瞻雨稽顙屈膝。獻琛貢寶充委夷邸。此又天威所感。無假於人。三也獫狁為患其來自久。五帝所不止。三王莫能制遂使渭河為被髮之野。酆鄗為鳴鏑之場。中國陵遲匈奴得逞。殷周已來不能攘弭至漢武窮兵衛霍盡力。雖收枝葉根本猶存。自是而後無聞良策。陛下御圖一征斯殄傾巢倒穴無復孑遺。浣海燕然之域。盡入提封。單于弓騎之人。俱充臣妾。若言由人。則虞舜已來賢輔多矣。何因不獲。故知有道斯得。無假於人。四也。高麗小蕃失禮上國。煬帝總天下之師三自征伐。攻城無傷半堞。掠卒不獲一人。虛喪六軍狼狽而返。陛下暫行提數萬騎。摧駐蹕之強陣。破遼蓋之堅城。振旅凱旋俘馘三十餘萬。用兵御將其道不殊。隋以之亡。唐以之得。故知由主無假於人。五也。天地交泰日月光華。和氣氤氳慶
云紛郁。五靈見質一角呈奇。白狼白狐朱雁朱草。昭章雜沓無量億千不可遍舉。皆應德而至。無假於人。六也。明詔乃欲比喻前王寄功十亂。切為陛下不取。總復須才。今亦伊呂多矣。
(二十七) 玄奘庸陋何足以預之。至於守戒緇門闡揚遺法。此其誠愿。伏乞天慈終而不奪。帝大悅曰。師所陳並上玄垂祐。及宗廟之靈卿士之力。朕安能自致哉。師既欲敷揚妙道。亦不固違高志。中書令褚遂良曰。今四海廓清九域寧晏。皆陛下聖德。實如法師之言。帝笑曰。不如此。珍裘豈一狐之腋。大廈必眾材共成。何有君能獨濟。法師欲自全雅操。故濫相光飾耳。因問比譯何經。對曰。瑜伽師地論。帝曰。明何等此。對曰。此彌勒大士所造明十七地義。曰何謂十七地。奘曰。六識相應地。有尋有伺地。無尋唯伺地。無尋無伺地。三摩呬多地。有心地無心地。聞所成地思所成地。修所成地。聲聞地。獨覺地。菩薩地。有餘依地。無餘依地是為十七。及標舉綱目陳列大義。帝深愛焉。遣使取論入宮凡一百卷。帝自詳覽睹其詞義宏奧。非向所聞。謂侍臣曰。朕觀法師新譯經論。猶瞻天啖海莫極高深頃既軍國務殷。未暇委尋。今而後知宗源杳曠。顧儒道九流猶汀瀅之方溟渤耳。因敕有司揀秘書手寫新譯經論各九部。令宣賜九道總管
【現代漢語翻譯】 現代漢語譯本：祥雲聚集，五種祥瑞之物顯現，獨角獸呈現奇異之象。白狼、白狐、朱雁、朱草等，彰顯的祥瑞數不勝數，無法一一列舉，都是應聖德而至，並非人為。這是第六點。陛下您頒佈的詔書想要將功勞比作前代的君王，託付給那些經歷過十次動亂的人，我懇切地希望陛下不要這樣做。總的來說，還是需要有才能的人。如今像伊尹、呂尚這樣的人才也很多啊。
（二十七）玄奘我這樣平庸淺陋的人，怎麼能夠參與其中呢？至於我這個遵守戒律的出家人，弘揚佛法，這才是我的誠摯願望。懇請陛下慈悲，成全我的心願。皇帝非常高興地說：『大師所陳述的，都是上天降下的福祉，以及宗廟神靈的保佑，還有各位卿士的努力。朕怎麼能獨自成就這些呢？大師既然想要弘揚妙法，朕也不強行違揹你的高尚志向。』中書令褚遂良說：『如今四海清平，九州安寧，都是陛下的聖德所致，正如法師所說。』皇帝笑著說：『不是這樣的。珍貴的皮裘難道只靠一隻狐貍的腋毛就能做成嗎？高大的房屋必定是眾多木材共同建造而成。哪裡有君王能夠獨自完成的呢？法師想要保全自己的高雅節操，所以才過分地讚美我。』於是皇帝問玄奘翻譯了什麼經書。玄奘回答說：『《瑜伽師地論》（Yogācārabhūmi-śāstra）。』皇帝問：『闡明了什麼內容？』玄奘回答說：『這部論是彌勒菩薩（Maitreya Bodhisattva）所造，闡明了十七地（Saptadasabhūmi）的義理。』皇帝問：『什麼是十七地？』玄奘回答說：『六識相應地（Saṃprayuktā bhūmi）、有尋有伺地（Savitarkā savicārā bhūmi）、無尋唯伺地（Avitarkā vicāramātrā bhūmi）、無尋無伺地（Avitarkā avicārā bhūmi）、三摩呬多地（Samāhitā bhūmi）、有心地（Sacittakā bhūmi）、無心地（Acittakā bhūmi）、聞所成地（Śrutamayī bhūmi）、思所成地（Cintāmayī bhūmi）、修所成地（Bhāvanāmayī bhūmi）、聲聞地（Śrāvakabhūmi）、獨覺地（Pratyekabuddhabhūmi）、菩薩地（Bodhisattvabhūmi）、有餘依地（Sopadhiśeṣā bhūmi）、無餘依地（Nirupadhiśeṣā bhūmi），這就是十七地。』玄奘還標舉綱目，陳列大義，皇帝非常喜愛。於是派遣使者到玄奘處取《瑜伽師地論》（Yogācārabhūmi-śāstra）入宮，共一百卷。皇帝親自詳細閱讀，看到其中的詞義宏大深奧，與之前所聽聞的完全不同，對侍臣說：『朕觀看法師新翻譯的經論，就像仰望天空，品嚐大海，無法窮盡其高深。之前因為軍國事務繁忙，沒有時間仔細研究。現在才知道佛法宗源的深遠廣闊，相比之下，儒家道家以及其他各家學說，就像小水洼與大海相比一樣。』於是下令有關部門挑選秘書手寫新翻譯的經論各九部，命令宣賜給九道總管。
【English Translation】 English version: Auspicious clouds gather, and five auspicious omens appear, with the unicorn presenting a unique spectacle. White wolves, white foxes, red geese, and red grasses manifest in countless ways, beyond enumeration, all arriving in response to virtue, not through human intervention. This is the sixth point. Your Majesty's decree intends to compare merit to that of former kings, entrusting it to those who have experienced ten rebellions. I earnestly implore Your Majesty not to do so. In general, talent is still needed. Today, there are many talents like Yi Yin and Lü Shang.
(27) How can a mediocre and shallow person like Xuanzang participate in this? As for me, a monk who observes the precepts and propagates the Dharma, this is my sincere wish. I humbly beg Your Majesty's compassion to fulfill my wish. The Emperor was very pleased and said, 'What the Master has stated is all due to the blessings bestowed by the heavens, the protection of the ancestral temples, and the efforts of all the ministers. How could I achieve these things alone? Since the Master wishes to propagate the wonderful Dharma, I will not forcibly go against your noble aspirations.' The Chancellor, Chu Suiliang, said, 'Now that the four seas are clear and the nine regions are peaceful, it is all due to Your Majesty's sagely virtue, just as the Master has said.' The Emperor smiled and said, 'It is not so. Can a precious fur coat be made from the fur of a single fox? A tall building must be built with the cooperation of many materials. How can a ruler accomplish it alone? The Master wants to preserve his noble integrity, so he excessively praises me.' Then the Emperor asked what scriptures Xuanzang had translated. Xuanzang replied, 'The Yogācārabhūmi-śāstra (瑜伽師地論).' The Emperor asked, 'What does it elucidate?' Xuanzang replied, 'This treatise was composed by Maitreya Bodhisattva (彌勒大士), elucidating the meaning of the Seventeen Grounds (Saptadasabhūmi).' The Emperor asked, 'What are the Seventeen Grounds?' Xuanzang replied, 'The Ground of Association with the Six Consciousnesses (Saṃprayuktā bhūmi), the Ground with Investigation and Analysis (Savitarkā savicārā bhūmi), the Ground without Investigation but with Analysis Only (Avitarkā vicāramātrā bhūmi), the Ground without Investigation and without Analysis (Avitarkā avicārā bhūmi), the Ground of Samāhita (三摩呬多地)(Samāhitā bhūmi), the Ground with Mind (Sacittakā bhūmi), the Ground without Mind (Acittakā bhūmi), the Ground Accomplished by Hearing (Śrutamayī bhūmi), the Ground Accomplished by Thinking (Cintāmayī bhūmi), the Ground Accomplished by Cultivation (Bhāvanāmayī bhūmi), the Ground of the Śrāvaka (聲聞地)(Śrāvakabhūmi), the Ground of the Pratyekabuddha (獨覺地)(Pratyekabuddhabhūmi), the Ground of the Bodhisattva (菩薩地)(Bodhisattvabhūmi), the Ground with Remainder of Attachment (Sopadhiśeṣā bhūmi), and the Ground without Remainder of Attachment (Nirupadhiśeṣā bhūmi). These are the Seventeen Grounds.' Xuanzang also highlighted the outlines and presented the great meanings, which the Emperor greatly admired. Therefore, he sent messengers to Xuanzang to retrieve the Yogācārabhūmi-śāstra (瑜伽師地論) to the palace, totaling one hundred volumes. The Emperor personally examined them in detail and saw that the meanings were vast and profound, unlike what he had heard before. He said to his attendants, 'When I observe the new scriptures and treatises translated by the Master, it is like gazing at the sky and tasting the sea, unable to fathom their height and depth. Previously, because of the busyness of military and state affairs, I did not have time to study them carefully. Now I know that the source of Buddhism is vast and boundless. Compared to it, Confucianism, Taoism, and other schools of thought are like puddles compared to the ocean.' Therefore, he ordered the relevant departments to select secretaries to hand-copy nine copies each of the newly translated scriptures and treatises, and ordered them to be bestowed upon the chief administrators of the nine circuits.
展轉流佈。冀率土之內同稟未聞之法。
司徒長孫無忌。中書令褚遂良。奏曰。佛教沖玄天人莫測。言本則甚深。語門則難入。伏惟陛下至道照明輝光昱日。澤沾遐界化溢中區。擁護五乘建立三寶。致法師當叔葉而秀質。閑千載而挺生。陟重險以求經。履危涂而訪道。見珍異俗具獲真文。歸國翻宣。若庵摩之始說。精文奧義。猶金口之新開。皆陛下聖德所感。臣等愚瞽預此見聞。苦海波瀾舟航有寄。況天慈廣遠使布之九州。蠢蠢黔黎俱餐妙法。臣等億劫忻逢。不勝慶幸。
(二十八) 六月。帝撰大唐三藏聖教序成。御慶福殿百官陪位。宣法師玄奘升殿賜座。敕弘文館學士上官儀。以序對群臣宣讀。霞煥錦舒極褒揚之美。其辭曰。蓋聞。二儀有像。顯覆載以含生。四時無形。潛寒暑以化物。是以窺天鑒地。庸愚皆識其端。明陰洞陽。賢哲罕窮其數。然而天地包乎陰陽而易識者。以其有象也。陰陽處乎天地而難窮者。以其無形也。故知像顯可徴。雖愚不惑形潛莫睹。在智猶迷。況乎佛道沖虛乘幽控寂。宏濟萬品典御十方。舉威靈而無上。抑神力而無下。大則彌于宇宙。細則攝於毫釐。無滅無生。歷萬劫而不古若隱若顯。運百福而長今。妙道凝玄。遵之莫知其際。法流湛寂。揖之莫測其原固知蠢蠢凡愚區區庸
【現代漢語翻譯】 現代漢語譯本：輾轉流佈，希望天下百姓都能領受這前所未聞的佛法。
司徒長孫無忌、中書令褚遂良上奏說：『佛教深奧玄妙，天人難以測度，言語的根本非常深邃，進入其門徑則非常困難。恭敬地想到陛下聖明，光輝如同太陽，恩澤遍及遠方，教化充滿中原地區，擁護五乘佛法，建立三寶。使得法師在叔葉時代展現出卓越的資質，超越千年而誕生。攀登重重險阻去尋求佛經，行走在危險的道路上訪求佛道，見到珍奇的異域風俗，完全獲得了真實的經文。回國翻譯宣講，如同庵摩羅果的最初說法。精妙的文字和深奧的義理，就像佛祖金口的新開示。這都是陛下聖德所感召。我們這些愚昧之人有幸預先見聞此事，苦海的波濤中，舟船有了寄託。更何況陛下天慈廣大深遠，使佛法遍佈九州，愚昧的百姓都能享用這美妙的佛法。我們億萬劫難逢的盛事，感到無比慶幸。』
（二十八）六月，皇帝撰寫《大唐三藏聖教序》完成。在慶福殿舉行儀式，百官陪同。宣召法師玄奘升殿賜座，敕令弘文館學士上官儀，用序文向群臣宣讀。文采煥發，極盡褒揚之美。序文說：『我聽說，天地有形象，顯現覆蓋承載以包含萬物；四季沒有形體，暗中用寒暑來變化萬物。因此，觀察天象、考察地理，庸碌愚笨的人都能認識其端倪；明白陰陽，賢明有智慧的人也難以窮盡其數量。然而天地包含陰陽而容易認識，是因為它有形象；陰陽存在於天地之間而難以窮盡，是因為它沒有形體。所以知道形象顯現可以驗證，即使愚笨的人也不會迷惑；形體潛藏難以看見，即使有智慧的人也會迷惑。更何況佛道虛無縹緲，駕馭幽深控制寂靜，廣泛救濟萬物，掌管統御十方。舉起威嚴和靈力而無上，抑制神力和作用而無下。大到充滿宇宙，細到包含在毫毛之中。沒有消滅沒有產生，經歷萬劫而不古老；若隱若現，執行百種福報而長久如新。精妙的道理凝聚玄奧，遵循它不知道它的邊際；佛法之流深沉寂靜，靠近它無法測度它的源頭。所以知道蠢蠢欲動的凡夫俗子，渺小庸碌的百姓』
【English Translation】 English version: To circulate and spread widely, hoping that all the people within the realm can receive this previously unheard-of Dharma.
The Grand Tutor Changsun Wuji and the Chief Secretary Chusuiliang奏(zòu, memorial to the emperor) said: 'Buddhism is profound and mysterious, beyond the comprehension of gods and humans. The root of its teachings is extremely deep, and entering its gate is very difficult. We respectfully think of Your Majesty's supreme virtue, shining like the sun, with grace reaching far and wide, and teachings filling the central region, protecting the Five Vehicles and establishing the Three Jewels. This has enabled the Dharma Master to display outstanding qualities in the era of Shuye, and to be born surpassing a thousand years. He climbed through dangerous obstacles to seek scriptures, and traveled on perilous paths to seek the Way, seeing precious and exotic customs, and fully obtaining the true texts. Returning to the country to translate and proclaim, like the initial teachings of the 庵摩羅(Ān mó luó, Āmra) fruit. The refined texts and profound meanings are like the newly opened golden mouth of the Buddha. This is all due to Your Majesty's sacred virtue. We, the foolish ones, are fortunate to have witnessed and heard this beforehand. In the waves of the sea of suffering, the boat has a place to moor. Moreover, Your Majesty's heavenly compassion is vast and far-reaching, enabling the Dharma to spread throughout the nine provinces, and the ignorant people can all enjoy this wonderful Dharma. We are extremely fortunate to encounter this rare event in countless kalpas.'
(Twenty-eight) In June, the Emperor completed the Preface to the Sacred Teachings of the Tripiṭaka of the Great Tang Dynasty. A ceremony was held in the Qingfu Hall, with all officials in attendance. The Dharma Master Xuanzang was summoned to the hall and granted a seat. The scholar Shangguan Yi of the Hongwen Pavilion was ordered to read the preface to the assembled officials. The writing was brilliant and praised to the extreme. The preface said: 'I have heard that the two forms of heaven and earth manifest covering and bearing to contain all living beings; the four seasons have no form, secretly using cold and heat to transform all things. Therefore, observing the heavens and examining the earth, the mediocre and foolish can all recognize its beginnings; understanding yin and yang, the wise and virtuous can hardly exhaust its numbers. However, heaven and earth contain yin and yang and are easy to recognize because they have form; yin and yang exist between heaven and earth and are difficult to exhaust because they have no form. Therefore, knowing that the manifested form can be verified, even the foolish will not be confused; the hidden form is difficult to see, even the wise will be confused. Moreover, the Buddha's way is ethereal and boundless, riding the deep and controlling the silence, widely saving all beings, governing and controlling the ten directions. Raising power and spiritual force without limit, suppressing divine power and function without limit. Large enough to fill the universe, small enough to be contained in a hair. Without destruction, without birth, passing through myriad kalpas without becoming old; sometimes hidden, sometimes visible, operating hundreds of blessings and lasting as long as new. The subtle principle condenses the profound, following it without knowing its boundary; the flow of Dharma is deep and silent, approaching it without being able to measure its source. Therefore, knowing the restless ordinary people, the small and mediocre people'
鄙。投其旨趣能無疑惑者哉。然則大教之興基於西土。騰漢庭而皎夢。照東域而流慈。昔者分形分跡之時。言未馳而成化。當常現常之世。民仰德而知遵。及乎晦跡歸真遷儀越世。金容掩色。不鏡三千之光。麗像開圖空端四八之相。於是微言廣被。拯含類於三涂遺訓遐宣。導群生於十地。然而真教難仰。莫能一其旨歸。曲學易遵。邪正於焉紛糾。所以空有之論。或習俗而是非。大小之乘。乍沿時而隆替。有玄奘法師者。法門之領袖也。幼懷貞敏。早悟三空之心。長契神情。先包四忍之行。松風水月。未足比其清華。仙露明珠。詎能方其朗潤。故以智通無累神測未形。超六塵而迥出。夐千古而無對。凝心內境。悲正法以陵遲。棲慮玄門。慨深文之訛闕。思欲分條析理廣彼前聞 截偽續真開茲後學。是以翹心凈土往游西域。乘危遠邁仗策孤征。積雪晨飛涂閑失地。驚沙夕起空外迷天。萬里山川潑煙霞而進影。百重寒暑。躡霜露而前蹤。誠重勞輕求深愿達。周遊西宇十有七年。窮歷異邦詢求正教。雙林八水味道餐風。鹿苑鷲峰瞻奇仰異。承至言于先聖。受真教於上賢。探賾妙門精窮奧義。一乘五律之道馳驟於心田。八藏三篋之文。波騰于口海爰自所歷之國。總將三藏要文凡六百五十七部。譯布中夏宣揚勝。業引慈雲于西極。
注法雨于東垂。聖教闕而復全。蒼生罪而還福。濕火宅之干焰。共拔迷途朗愛水之昏波同臻彼岸。是知惡因業墜善以緣升。升墜之端唯人所記。譬夫桂生高嶺。零露方得泫其華蓮出綠波。飛塵不能污其葉。非蓮性自潔而桂質本貞。良由所附者高則微物不能累。所憑者凈則濁類不能沾。夫以卉木無知。猶資善而成善。況乎人倫有識。不緣慶而求慶。方冀茲經流施。將日月而無窮。斯福遐敷。與乾坤而永大。於是御筆親書。綴于新經之首。法師奉表。謝曰。六爻探賾。局于生滅之場。百物正名。未涉真如之境。遠惟羲冊睹奧不測其神遐想軒圖歷選普歸其美。恭惟陛下玉毫降質金輪御天。廓先王之九州。掩百千之日月。廣利代之區域。納恒沙之法界。遂使給孤精舍盡入提封。貝葉靈文咸歸冊府。玄奘往因振錫聊謁崛山。經途萬里。怙天威如咫步。匪乘千葉。詣雙樹如食頃。搜揚三藏。盡龍宮之所儲。研究一乘。窮鷲嶺之遺旨。並已載於白馬還獻紫宸。尋蒙下詔敕使翻譯。玄奘識乖龍樹。謬忝傳燈之榮。才異馬鳴。深愧瀉瓶之敏。所譯經論紕舛尤多。遂荷天威留神制序。文超象系之表。理括眾妙之門。忽以微生親聞梵響。踴躍歡喜如聞授記。無任感荷之極。手敕答曰。朕才謝圭璋言慚博達。至於內典尤所未聞昨制序文深慚鄙拙
。穢翰墨于金簡。標瓦礫于珠林。忽得來書謬承褒讚。循躬省慮彌益厚顏。善不足稱虛勞致謝。
(二十九) 時皇太子睹聖序遂撰述聖記。法師進啟奉謝。帝復覽新譯菩薩藏經。愛其辭旨微妙。因詔皇太子撰菩薩藏經後序。其辭曰。蓋聞。羲皇至賾。精粹止於龜文。軒后幽通。雅奧窮於鳥篆。考丹書而索隱。殊昧實際之源。徴錄錯以研幾。蓋非常樂之道猶且事光圖史。振薰風於八埏德洽生靈。激堯波于萬代。伏惟陛下轉輪垂拱而化漸雞園。勝殿凝旒而神交鷲嶺。總調御于徽號。匪文思之所窺。極般若於綸言。豈象系之所擬。由是教覃溟表。咸傳八解之音。訓浹寰中。皆踐四禪之軌。遂使三千世界。盡懷生而可封百億須彌。入提封而作鎮。尼蓮德水。邇帝里之滄池。舍衛庵園。接上林之茂苑。雖復法性空寂。隨感必通。真乘深妙無幽不闡。所以大權御極。導法流而靡窮。能仁撫運。拂劫石而無盡。體均相具不可思議。校美前王。焉可同年而語矣。爰自開闡地限流沙。震旦未融靈文尚隱。漢皇精感。託夢想于玄宵。晉后翹誠。降修多於白馬。有同蠡酌。豈達四海之涯。取譬管窺。寧窮七曜之奧。洎乎皇靈遐暢。威加鐵圍之表。至聖發明德被金剛之際。恒沙國土普襲衣冠開解脫門踐真實路。龍宮梵說之偈。畢萃清室
【現代漢語翻譯】 現代漢語譯本： 以污穢的筆墨玷污神聖的簡牘，將瓦片礫石混同于珍珠寶玉之中。忽然收到來信，承蒙謬讚，反省自身，更加感到慚愧。我的善行不足以稱道，實在不敢當您的過獎。
（二十九）當時皇太子讀了《聖序》，於是撰寫了《聖記》。法師上書表示感謝。皇帝又閱讀了新翻譯的《菩薩藏經》，喜愛其辭藻精妙，於是下詔皇太子撰寫《菩薩藏經後序》。其文曰：我聽說，伏羲的至理深奧，精華只在于龜甲上的紋路；黃帝的幽深通達，精妙也只在于鳥獸的足跡。考察古代典籍來探求隱秘，終究不能明白實際的根源；研究錯雜的記錄來探索事理，即使是非常快樂的道理，也只不過是用來光耀史書。將薰風吹遍四面八方，使德澤遍及所有生靈；激盪堯帝的恩澤于萬代。我恭敬地認為，陛下以轉輪王的姿態垂拱而治，教化逐漸傳到雞園（佛教場所）；在莊嚴的殿堂中，神思與鷲嶺（靈鷲山，佛陀說法之地）相交融。總攬調御眾生的尊號，不是文字思慮所能窺測的；窮盡般若智慧的精妙，豈是形象比擬所能達到的。因此，教化普及到遙遠的海域，人們都傳誦著八解脫之音；訓導遍及天下，人們都遵循著四禪定的道路。於是使得三千大千世界，所有眾生都懷著歸順之心，可以被封賞；百億須彌山，都納入統治範圍而成為鎮守。尼蓮禪河的清澈之水，近於帝都的滄池；舍衛城的庵園，連線著上林的茂盛園林。即使是法性空寂，也會隨著感應而無不通達；真正的佛法深奧微妙，沒有幽深之處不能闡明。因此，擁有大權力的君王治理天下，引導佛法之流而無窮盡；能仁（佛陀）掌握時運，拂去劫石而沒有窮盡。本體均等，相好具足，不可思議。與前代的君王相比，怎麼能相提並論呢！自從開闢疆土，遠至流沙之地，震旦（中國）尚未融化，靈文還很隱晦。漢明帝精誠感應，在夢中得到啟示；晉朝君王虔誠祈求，降下佛經于白馬寺。如同用蠡殼取水，怎麼能達到大海的邊際；好比用管子窺視天空，怎麼能窮盡日月星辰的奧秘。到了皇上的聖靈遠播，威德加於鐵圍山之外，至聖的君王闡明佛法，恩德普及到金剛之際，恒河沙數般的國土普遍穿上中國的衣冠，開啟解脫之門，踐行真實的道路。龍宮和梵天所說的偈頌，全部彙集在清涼的殿堂之中。
【English Translation】 English version: To defile the sacred tablets with filthy ink, and to equate tiles and gravel with pearls and gems. Suddenly receiving a letter, I am overwhelmed with undeserved praise. Reflecting upon myself, I am filled with even greater shame. My virtues are insufficient to warrant such commendation, and I am truly unworthy of your excessive compliments.
(29) At that time, the Crown Prince, having read the 'Sacred Preface,' composed the 'Sacred Record.' The Dharma Master presented a memorial expressing his gratitude. The Emperor then perused the newly translated 'Boddhisattva Pitaka Sutra,' admiring its exquisite language and profound meaning. Consequently, he decreed that the Crown Prince compose a postface to the 'Boddhisattva Pitaka Sutra.' The text reads: I have heard that the ultimate principles of Xi Huang (Fu Xi) were refined and limited to the patterns on tortoise shells; the profound understanding of Xuan Huang (the Yellow Emperor) was exquisitely confined to the tracks of birds and beasts. Examining ancient texts to seek hidden meanings ultimately fails to grasp the source of reality; studying intricate records to explore principles, even the path of supreme joy, merely serves to illuminate historical records. Spreading the gentle breeze across the eight directions, bestowing virtue upon all living beings; stirring the grace of Emperor Yao for myriad generations. I respectfully believe that Your Majesty, in the manner of a Chakravartin (Wheel-Turning King), governs with folded hands, and your teachings gradually spread to the Chicken Garden (a Buddhist site); in the solemn hall, your divine thoughts commune with Vulture Peak (Grdhrakuta Mountain, where the Buddha preached). Encompassing the title of taming and subduing beings, it is beyond the comprehension of literary thought; exhausting the subtlety of Prajna wisdom, it cannot be conceived through imagery. Therefore, the teachings spread to the distant seas, and people recite the sounds of the Eight Deliverances; the instructions pervade the world, and people follow the path of the Four Dhyanas (meditative states). Thus, the three thousand great thousand worlds, all beings harbor a heart of submission and can be rewarded; hundreds of millions of Mount Sumeru are brought under dominion and serve as guardians. The clear waters of the Nairanjana River are close to the imperial capital's vast pool; the Jetavana Monastery in Shravasti connects to the lush gardens of Shanglin. Even though the Dharma-nature is empty and still, it invariably responds to stimuli; the true vehicle is profound and subtle, leaving no obscurity unilluminated. Therefore, the ruler with great power governs the world, guiding the flow of Dharma without end; the capable and benevolent one (the Buddha) grasps the opportune moment, brushing away the kalpa-stone without end. The essence is equal, the marks are complete, inconceivable. Compared to the kings of previous generations, how can they be mentioned in the same breath! Since the opening of the land, extending to the sands of the desert, China had not yet assimilated, and the spiritual texts remained obscure. Emperor Ming of Han, through sincere resonance, received enlightenment in a dream; the rulers of the Jin Dynasty, with devout supplication, received the Sutra at the White Horse Temple. Like drawing water with a conch shell, how can one reach the edge of the ocean; like peering at the sky through a pipe, how can one fathom the mysteries of the sun, moon, and stars. Now, Your Majesty's sacred spirit spreads far and wide, your majestic virtue extends beyond the Iron Mountain Range, the supremely wise monarch elucidates the Dharma, and your benevolence reaches the Vajra realm. Lands as numerous as the sands of the Ganges universally adopt Chinese customs, opening the gates of liberation, and treading the path of truth. The verses spoken in the Dragon Palace and by Brahma are all gathered in the Pure Chamber.
。猊吼貝葉之文。咸歸冊府。灑茲甘露普潤芽莖。乘此惠云遍沾翾走豈非歸依之勝業。聖政之靈感者乎。菩薩藏經者。大覺義宗之要旨也。佛修此道已證無生。菩薩受持咸登不退。六波羅蜜關鍵所資。四無量心根力斯備。蓋彼岸之津涉。正覺之梯航者焉。貞觀年中身毒歸化。越熱坡而頒朔跨懸渡而輸琛。文軌既同道路無壅。法師玄奘振錫尋真。出自玉關長驅奈苑。于天竺力士生處。訪獲此經。歸而奏上。降旨翻譯。於是畢功。余以問安之暇。澄心妙法之寶奉述天旨微表讚揚。式命有司綴于卷末。帝自是情信日篤平章法義不輟于口。與法師相得之深。無時暫閑。凡衣服臥具頻詔換易。如家人焉。
(三十) 八月丙申。賜奘百金磨衲並寶剃刀。奘奉表謝。略曰。忍辱之服。彩合流霞智惠之刀。铦逾切玉。謹當衣以降煩惱之魔。佩以斷塵勞之網。帝自伐遼而還。氣力不逮平昔有憂生之慮。既遇法師留神大教稍遂平復。因問欲植法門之益何所宜先。奘對曰。眾生寢惑非惠莫啟。惠芽抽植法為之資。弘法須人即度僧為最帝悅。
九月乙卯。詔曰。隋季失御天下分崩。四海塗炭八埏鼎沸。朕屬當戡亂親履兵鋒。亟犯風霜宿于馬上。頃加藥餌猶未痊除。比日以來方遂平復。豈非福善之致耶。京城及天下諸州寺。各度僧
【現代漢語翻譯】 現代漢語譯本：
猊吼（指佛陀的教誨，如獅子吼般震懾）貝葉之文（指寫在貝葉上的經文），都歸於冊府（指國家圖書館或檔案館）。灑下這甘露（指佛法）普遍滋潤萌芽的草木，乘著這惠澤之云遍及飛禽走獸，這難道不是歸依佛法的殊勝功業，聖明君主政權的靈驗感應嗎？
《菩薩藏經》，是大覺（指佛陀）義理宗旨的要旨。佛陀修習此道已經證得無生（指涅槃），菩薩受持此經都能登上不退轉的境界。六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧）的關鍵在於此經的資助，四無量心（指慈、悲、喜、舍）的根基力量也完備於此經。這實在是到達彼岸的渡口，通往正覺的階梯啊。
貞觀年間，身毒（指印度）歸順朝廷，越過熱坡（山名）而進貢，跨過懸渡（河流名）而輸送珍寶。文字規範已經統一，道路暢通無阻。法師玄奘振錫（指攜帶錫杖）尋求真理，從玉門關出發，長途跋涉到達奈苑（指藍毗尼園）。在天竺（印度）力士生處（指釋迦牟尼佛出生地），尋訪獲得此經，回國後上奏朝廷，皇帝下旨翻譯，於是完成了翻譯工作。我（指作者）在問安的閑暇，澄心研究這妙法的珍寶，奉述皇帝的旨意，略微表達讚揚之情，於是命令有關部門將此文綴于經卷末尾。皇帝從此以後，對佛法的信仰日益篤厚，經常談論佛法的義理，不離口中。與法師（指玄奘）相處得非常融洽，沒有片刻的空閑。凡是衣服臥具，皇帝都多次下詔更換，如同對待家人一樣。
（三十）八月丙申，皇帝賜給玄奘一百金、磨衲（指僧衣）以及寶剃刀。玄奘奉表謝恩，大略是說：『忍辱之服，色彩如同流動的彩霞；智慧之刀，鋒利勝過切割玉石。我將恭敬地穿上它來降伏煩惱的魔障，佩戴它來斬斷塵世的羅網。』皇帝自從征伐遼東回來，氣力不如從前，有擔憂生病的念頭。自從遇到法師，留心於弘揚佛法的大事，身體才逐漸恢復。因此問玄奘，想要種植佛法的利益，什麼事情應該優先做？玄奘回答說：『眾生沉睡于迷惑之中，沒有智慧就無法開啟。智慧的萌芽要抽生種植，需要佛法的資助。弘揚佛法需要人，所以度僧是最重要的。』皇帝聽了很高興。
九月乙卯，皇帝下詔說：『隋朝末年失去統治，天下分裂崩離，四海百姓如同陷入泥塗，八方邊境戰火沸騰。我親自率領軍隊平定叛亂，經常冒著風霜，睡在馬背上。近來服用藥物，仍然沒有完全痊癒。最近這些日子以來，才逐漸平復，這難道不是因為我行善積福的緣故嗎？京城以及天下各州的寺廟，各自度化僧人。
【English Translation】 English version:
The texts of the Ni Hou (Lion's Roar, referring to the Buddha's teachings that are as awe-inspiring as a lion's roar) written on palm leaves, are all collected in the imperial archives. May this nectar (referring to the Dharma) be sprinkled to universally nourish the sprouting seedlings, and may these clouds of grace pervade all flying and running creatures. Is this not the supreme achievement of taking refuge in the Dharma, and the miraculous inspiration of the sage's governance?
The Bodhisattva-pitaka Sutra is the essence of the Greatly Enlightened One's (referring to the Buddha) doctrine. The Buddha has cultivated this path and already attained non-birth (referring to Nirvana). Bodhisattvas who uphold this sutra can all ascend to the state of non-retrogression. The key to the Six Paramitas (referring to generosity, morality, patience, diligence, meditation, and wisdom) lies in the assistance of this sutra, and the root power of the Four Immeasurable Minds (referring to loving-kindness, compassion, joy, and equanimity) is also fully equipped in this sutra. This is truly the ferry to the other shore and the ladder to enlightenment.
During the Zhenguan era, Sindhu (referring to India) submitted to the court, offering tribute beyond the Re Po (mountain name) and transporting treasures across the Xuan Du (river name). With unified writing standards, the roads were unobstructed. The Dharma Master Xuanzang, carrying his staff, sought the truth, departing from the Jade Gate and traveling a long distance to the Nai Garden (referring to Lumbini Garden). In the place where the strongman of Tianzhu (India) was born (referring to the birthplace of Shakyamuni Buddha), he found this sutra. Upon returning to the country, he presented it to the court, and the emperor ordered its translation, thus completing the translation work. During my (referring to the author) leisure time of inquiring about well-being, I purified my mind to study this treasure of the wonderful Dharma, following the emperor's will, and briefly expressed my praise. Therefore, I ordered the relevant departments to attach this text to the end of the sutra. From then on, the emperor's faith in the Dharma grew stronger day by day, and he often discussed the meaning of the Dharma, never leaving it from his mouth. He was on very good terms with the Dharma Master (referring to Xuanzang), without a moment of leisure. For all clothing and bedding, the emperor repeatedly ordered replacements, treating him like a family member.
(30) On the Bing Shen day of the eighth month, the emperor bestowed upon Xuanzang one hundred gold pieces, a worn-out kasaya (referring to a monk's robe), and a precious razor. Xuanzang presented a memorial to thank him, roughly saying: 'The robe of patience, its colors like flowing rosy clouds; the knife of wisdom, sharper than cutting jade. I will respectfully wear it to subdue the demons of affliction and wear it to cut off the nets of worldly troubles.' Since returning from the conquest of Liaodong, the emperor's strength was not as before, and he had thoughts of worrying about illness. Since meeting the Dharma Master and paying attention to the great cause of promoting the Dharma, his body gradually recovered. Therefore, he asked Xuanzang, wanting to plant the benefits of the Dharma, what should be done first? Xuanzang replied: 'Sentient beings are asleep in delusion, and without wisdom, they cannot be awakened. The sprouts of wisdom need to be planted and cultivated, and the Dharma is needed to assist them. Promoting the Dharma requires people, so ordaining monks is the most important.' The emperor was very pleased to hear this.
On the Yi Mao day of the ninth month, the emperor issued an edict saying: 'At the end of the Sui Dynasty, the government lost control, the world was divided and collapsed, the people of the four seas were like being trapped in mud, and the borders of the eight directions were boiling with war. I personally led the army to quell the rebellion, often braving wind and frost, sleeping on horseback. Recently, I have been taking medicine, but I have not fully recovered. In recent days, I have gradually recovered, is this not because of my good deeds and accumulated blessings? The temples in the capital and in the states throughout the country should each ordain monks.'
五人(時天下寺三千七百餘所。度僧凡一萬七千餘人)。
(三十一) 十月車駕還京師。敕有司于北闕紫微殿西南創弘法院。留奘居禁中。晝則陪御談論夜分就院譯經。
(三十二) 十二月。皇太子為文德皇后創大慈恩寺成。詔選京城宿望五十大德。各度侍者六人。入居新寺。是月丙辰。太子備寶車五十乘。迎諸大德。並彩亭寶剎數百具奉安新獲梵夾諸經及瑞像舍利等。敕太常九部樂及長安萬年音樂京城諸寺。花幡導引入寺。帝御安福門樓。執爐致敬。經像過盡始罷。皇情大悅。
(三十三 己酉) 二十三年四月。帝幸翠微宮。法師玄奘陪駕。每談敘淵奧。帝必攘袂曰。與法師相值恨晚耳。未盡弘法之意。夏五月不豫。詔太尉長孫無忌中書令褚遂良入臥內。囑曰公等忠烈著在朕心。昔漢武托霍光。劉備囑諸葛亮。朕之後事一以委卿。太子仁孝。必須盡誠輔導永保社稷。無忌等叩頭流涕。帝復執太子手曰。無忌遂良在。國家事汝無憂矣。是年崩于含風殿年五十有三。
(三十四) 唐史贊曰。甚矣至治之君不世出也。禹有天下傳十有六王。而少康有中興之業。湯有天下傳二十八王。而其甚盛者號稱三宗。武王有天下傳三十六王。而成康之治與宣之功。其餘無所稱焉。雖詩書所載有時闕略
【現代漢語翻譯】 五人（當時天下寺廟有三千七百多所，出家的僧人有一萬七千多人）。
（三十一）十月，皇帝的車駕返回京師。敕令有關部門在北闕紫微殿西南方建造弘法院，讓玄奘（Xuanzang）居住在宮禁中。白天陪同皇帝談論佛法，夜晚回到弘法院翻譯佛經。
（三十二）十二月，皇太子為文德皇后建造的大慈恩寺建成。詔令挑選京城德高望重的五十位大德高僧，每位高僧配六名侍者，入住新寺。這個月丙辰日，太子準備了五十輛寶車，迎接各位大德高僧，並用數百個彩亭寶剎，供奉新獲得的梵文佛經以及瑞像舍利等。皇帝敕令太常寺的九部樂以及長安萬年音樂，京城各寺廟的花幡，引導進入寺廟。皇帝在安福門樓上，手持香爐致敬，等到經像全部過去才停止。皇帝心情非常高興。
（三十三 己酉）二十三年四月，皇帝駕臨翠微宮，法師玄奘（Xuanzang）陪同。每次談論精深奧妙的佛法，皇帝總是捋起袖子說：『與法師相遇，只恨太晚了，還未能完全弘揚佛法。』五月，皇帝身體不適，詔令太尉長孫無忌（Zhangsun Wuji）、中書令褚遂良（Chu Suiliang）進入寢宮。皇帝囑咐說：『各位的忠誠和功績，朕都銘記在心。過去漢武帝託付霍光，劉備囑託諸葛亮，朕的後事一切都委託給你們了。太子仁慈孝順，你們必須盡心輔導，永遠保衛國家。』長孫無忌（Zhangsun Wuji）等人叩頭流淚。皇帝又握著太子的手說：『有無忌（Wuji）、遂良（Suiliang）在，國家的事情你不用擔心了。』這年皇帝在含風殿駕崩，享年五十三歲。
（三十四）唐史贊曰：非常啊，太平盛世的君主不是世代都有的。禹擁有天下，傳了十六位君王，而少康有中興的功業。湯擁有天下，傳了二十八位君王，而其中最興盛的被稱為三宗。武王擁有天下，傳了三十六位君王，而成康之治與宣王之功，其餘的就沒有什麼可以稱道的了。即使詩書所記載的，有時也有缺失遺漏。
【English Translation】 Five people (At that time, there were more than 3,700 temples in the world, and more than 17,000 monks were ordained).
(Thirty-one) In October, the emperor's carriage returned to the capital. An edict was issued to the relevant departments to build the Hongfa Courtyard in the southwest of the Ziwai Palace in the North Gate, and to let Xuanzang (Xuanzang) reside in the palace. During the day, he accompanied the emperor to discuss Buddhism, and at night he returned to the Hongfa Courtyard to translate Buddhist scriptures.
(Thirty-two) In December, the Great Ci'en Temple built by the Crown Prince for Empress Wendeshun was completed. An edict was issued to select fifty eminent monks with high prestige in the capital, each with six attendants, to reside in the new temple. On the Bingchen day of this month, the Crown Prince prepared fifty treasure carriages to welcome the eminent monks, and used hundreds of colorful pavilions and treasure stupas to enshrine the newly acquired Sanskrit Buddhist scriptures, auspicious image relics, etc. The emperor ordered the nine-part music of the Taichang Temple, the Chang'an Wansui music, and the flower banners of the temples in the capital to lead the way into the temple. The emperor paid his respects with a censer in his hand at the Anfu Gate Tower, and did not stop until all the scriptures and images had passed. The emperor was very pleased.
(Thirty-three, Ji-You) In April of the twenty-third year, the emperor visited the Cuiwei Palace, and the Dharma Master Xuanzang (Xuanzang) accompanied him. Every time they discussed profound and subtle Buddhist teachings, the emperor would roll up his sleeves and say, 'I regret that I met the Dharma Master so late, and I have not yet fully promoted the Dharma.' In May of summer, the emperor felt unwell and summoned the Grand Commandant Zhangsun Wuji (Zhangsun Wuji) and the Chief Secretary Chu Suiliang (Chu Suiliang) to enter his bedroom. The emperor instructed, 'Your loyalty and merits are engraved in my heart. In the past, Emperor Wu of Han entrusted Huo Guang, and Liu Bei entrusted Zhuge Liang. I entrust all my affairs after my death to you. The Crown Prince is benevolent and filial, and you must wholeheartedly assist him and forever protect the country.' Zhangsun Wuji (Zhangsun Wuji) and others kowtowed and wept. The emperor then held the Crown Prince's hand and said, 'With Wuji (Wuji) and Suiliang (Suiliang) here, you have no worries about the affairs of the country.' The emperor passed away in the Hanfeng Palace this year at the age of fifty-three.
(Thirty-four) The Tang History praises: 'It is rare indeed that a ruler of a prosperous age appears in every generation. Yu possessed the world and passed it on to sixteen kings, but Shao Kang had the achievement of rejuvenation. Tang possessed the world and passed it on to twenty-eight kings, and the most prosperous of them were called the Three Zongs. King Wu possessed the world and passed it on to thirty-six kings, and the reigns of Cheng and Kang and the achievements of King Xuan are all that can be praised. Even what is recorded in the Book of Poetry sometimes has omissions and deletions.'
。然三代千有七百餘年。傳七十餘君。其卓然著見於後世者。此六七君而已。嗚呼可謂難得也。唐有天下傳世二十。其可稱者三君。玄宗憲宗皆不克其終。盛哉太宗之烈也其除隋之亂。比跡湯武。致治之美。庶幾成康。自古功德兼隆。由漢以來未之有也。至其牽于多愛。復立浮圖。好大喜功勤兵于遠。此中材庸主之所常為。然春秋之法常責備于賢者。是以後世君子之慾成人之美者。莫不嘆息於斯焉。
論曰。君子謂立言之難其實非難。特為好惡所欺耳。如歐陽文忠公作太宗本紀贊。雖筆高語奇傑出諸史。至貶太宗復立浮圖好大喜功勤兵于遠類中材庸主所為而不取。予謂文忠責備之深。而為好惡所欺也。方貞觀之世。天下昆蟲草木咸被其澤。至於日月霜露所至之國。皆款關而修職直。獨高麗莫離支叛逆阻命。太宗身任千載道德英雄之主。其肯坐視之。留為子孫憂。而不少假經略乎。蓋其威德之盛。其勢之必然。非好大喜功之謂也。昔黃帝平蚩尤。七十戰而勝其亂。高宗伐鬼方。三年而後克。太宗舉偏師而陰山平。臨駐蹕而高麗服。然黃帝高宗。經孔子而未嘗少貶。文忠特以為太宗之疵。庸詎非責備之過與。以太宗盛德大業如此。猶曲貶之將恐后之君子。懷免貶之難而無意于功名也。文忠徒欲高尚其事。而不知此亦
【現代漢語翻譯】 現代漢語譯本：然而夏商周三代總共有1700多年，傳了70多位君主，其中卓越並被後世記住的，只有這六七位君主而已。唉，真可謂難得啊！唐朝擁有天下，傳了20代，其中可以稱道的只有三位君主。唐玄宗和唐憲宗都未能善終。盛大啊，唐太宗的功業！他平定隋朝的亂世，堪比商湯和周武王。他治理國家的美好，幾乎可以和成王、康王相比。自古以來，功德兼備的君主，自漢朝以來從未有過。至於他受制於過多的愛慾，又重新推崇佛教，喜好鋪張，熱衷於遠征，這些都是平庸之主常有的行為。然而，春秋的法則常常對賢能的人要求更加嚴格。因此，後世想要成全他人美德的君子，沒有不對這件事感到嘆息的。
評論說：君子認為立言很難，其實並非真的難，只是被個人的好惡所矇蔽罷了。例如歐陽修撰寫《太宗本紀贊》時，雖然文筆高超，語言奇特，超越了其他史書，但卻貶低太宗重新推崇佛教，喜好鋪張，熱衷於遠征，認為這些是平庸之主才會做的事情，不值得稱道。我認為歐陽修責備太宗太深了，是被個人的好惡所矇蔽了。當貞觀年間，天下萬物都受到他的恩澤，甚至連太陽和霜露所照耀到的國家，都紛紛前來進貢並履行職責，唯獨高麗的莫離支（Gao Li Mo Li Zhi，高句麗的官名）叛逆並抗拒命令。太宗身負千載道德英雄之主的責任，怎麼能坐視不管，留下隱患給子孫，而不稍加經營呢？這實在是他的威德盛大，形勢所必然，並非喜好鋪張。過去黃帝平定蚩尤（Chi You，中國神話人物），經歷了七十多次戰鬥才平定叛亂；商高宗征伐鬼方（Gui Fang，商朝時北方的一個方國），用了三年才攻克。太宗派遣偏師就平定了陰山（Yin Shan，山名），親自駐紮就讓高麗臣服。然而，黃帝和高宗，經過孔子的評價，也未曾受到絲毫貶低，歐陽修卻特別以此作為太宗的缺點，難道不是責備太過分了嗎？以太宗如此盛大的德行和功業，尚且要委婉地貶低他，恐怕後世的君子，因為害怕被貶低，而沒有意願建立功名。歐陽修只是想標榜自己的高尚，卻不知道這也是一種偏頗。
【English Translation】 English version: However, the Xia, Shang, and Zhou dynasties totaled more than 1700 years, with over 70 rulers. Among them, only six or seven were outstanding and remembered by later generations. Alas, they were truly rare! The Tang dynasty ruled the world for 20 generations, and only three rulers can be praised. Emperor Xuanzong (Xuanzong, a Tang dynasty emperor) and Emperor Xianzong (Xianzong, a Tang dynasty emperor) did not have good endings. How magnificent was the achievement of Emperor Taizong (Taizong, a Tang dynasty emperor)! He quelled the chaos of the Sui dynasty, comparable to Tang (Tang, founder of the Shang dynasty) and Wu (Wu, founder of the Zhou dynasty). The beauty of his governance was almost comparable to Cheng (Cheng, a Zhou dynasty king) and Kang (Kang, a Zhou dynasty king). Since ancient times, there has never been a ruler with both merit and virtue since the Han dynasty. As for his being constrained by excessive desires, re-establishing Buddhism, favoring extravagance, and being keen on distant expeditions, these are common behaviors of mediocre rulers. However, the laws of the Spring and Autumn period often demand more from the virtuous. Therefore, gentlemen of later generations who want to help others achieve virtue cannot help but sigh at this.
It is said: Gentlemen believe that establishing words is difficult, but in reality, it is not difficult. It is merely being deceived by personal preferences. For example, when Ouyang Xiu (Ouyang Xiu, a Song dynasty scholar) wrote the 'Annals of Taizong,' although his writing was superb, his language was unique, and it surpassed other historical records, he still depreciated Taizong for re-establishing Buddhism, favoring extravagance, and being keen on distant expeditions, considering these to be things that only mediocre rulers would do, and not worthy of praise. I believe that Ouyang Xiu criticized Taizong too deeply and was deceived by his personal preferences. During the Zhenguan era (Zhenguan, Emperor Taizong's reign period), all things under heaven were blessed by his grace, and even countries reached by the sun and frost came to pay tribute and fulfill their duties. Only Gao Li's (Gao Li, ancient kingdom of Goguryeo) Molizhi (Molizhi, a Goguryeo official title) rebelled and resisted orders. Taizong, bearing the responsibility of a moral hero for thousands of years, how could he sit idly by, leaving hidden dangers for his descendants, without managing it even slightly? This was truly due to his great power and virtue, and the inevitability of the situation, not a fondness for extravagance. In the past, the Yellow Emperor (Yellow Emperor, a legendary Chinese sovereign) quelled the rebellion of Chi You (Chi You, a figure in Chinese mythology), winning after seventy battles; Emperor Gaozong of Shang (Emperor Gaozong, a Shang dynasty emperor) attacked Guifang (Guifang, a state during the Shang dynasty), conquering it after three years. Taizong dispatched a partial army and pacified Yinshan (Yinshan, a mountain range), and his personal presence caused Gao Li to submit. However, the Yellow Emperor and Emperor Gaozong, after Confucius's evaluation, were never depreciated in the slightest. Ouyang Xiu specifically used this as Taizong's shortcoming. Isn't this an excessive criticism? With Taizong's such great virtue and achievements, he was still subtly depreciated, fearing that later gentlemen would be unwilling to establish merit and fame because they were afraid of being depreciated. Ouyang Xiu merely wanted to promote his own nobility, but he did not know that this was also a bias.
自蹈好大之失。矣至於復立浮。圖乃所以和順道德。而齊天地鬼神之心。以開濟天下後世之人。為無窮之益也。文忠以為不當。則是太宗暗于取捨矣。使太宗果暗於此。則當時房杜王魏之流。亦因循戶祿而暗于取捨者耶。或曰。文忠慕韓愈為人。故不得不爾。嗚呼文忠何忍哉。慕人毀佛而兼棄太宗之道德。是不為好惡所欺耶。孔子立名教者也。老氏則非毀之。及孔子刪禮。則曰。吾聞諸老聃云。然孔子亦以人而廢言乎。亦若世情之好惡耶。況真佛也者耶。聖凡本有之體。毀之乃所以自毀之也。詎傷于真佛哉。嘗聞文忠一昔夢。為勇士數輩攝至太宗之庭。太宗怒而責曰。吾文武勛烈如此。不能逃子之貶何也。文忠震懼而寤。后欲追改之。而業已進書頒行矣。遂不克改。嘗慨然曰。平懷最難。此殆非偶然而云耳。
佛祖歷代通載卷第十一 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十二
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 庚戌) 高宗治改永徽(字為善。小名雉奴。太宗第九子。年五十六崩葬乾陵。在位三十四年。一云。三十六年。或云。三十年○復以周公為先聖。孔子為先師)。
(辛亥) 世尊示滅一千六百年矣。
(
【現代漢語翻譯】 自陷於極大的過失。竟然到了要重新樹立浮屠（佛教）的地步。這正是爲了調和順應道德，協調天地鬼神的心意，用來開導救濟天下後世的人，帶來無窮的利益啊。文忠（指歐陽修）認為不應該這樣做，那就是說太宗（指唐太宗）在取捨上是昏庸的。如果太宗真的在這件事上昏庸，那麼當時的房玄齡、杜如晦、王珪、魏徵這些人，也都是因循守舊，只顧俸祿而不明智于取捨嗎？有人說，文忠是仰慕韓愈的為人，所以不得不這樣做。唉，文忠怎麼忍心呢？仰慕別人譭謗佛法，卻連太宗的道德也一併拋棄，這不是被個人喜好厭惡所矇蔽嗎？孔子是創立名教的人，老子則批評譭謗它。等到孔子刪定禮樂時，就說：『我聽老聃說過。』難道孔子也因為個人而廢棄別人的言論嗎？也像世俗那樣被好惡所左右嗎？更何況是真佛呢？聖人和凡人本來就具有的本體，譭謗它實際上是自我譭謗啊，難道能傷害到真佛嗎？我曾經聽說文忠有一次做夢，被幾個勇士帶到太宗的庭院。太宗憤怒地責備他說：『我文治武功如此顯赫，難道還逃脫不了你的貶低嗎？』文忠驚恐醒來。後來想要追回修改，但書已經進呈頒佈了，於是沒能改掉。他曾經感慨地說：『保持平和的心態最難。』這大概不是偶然說說的吧。
《佛祖歷代通載》卷第十一 《大正藏》第49冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第十二
嘉興路大中祥符禪寺住持華亭念常 輯
唐
（一 庚戌） 高宗治理，改年號為永徽（字為善，小名雉奴，太宗第九子，年五十六歲去世，葬于乾陵，在位三十四年，一說三十六年，或說三十年。恢復以周公為先聖，孔子為先師）。
（辛亥） 世尊釋迦牟尼佛示現涅槃已經一千六百年了。
【English Translation】 He fell into a great error himself. It even came to the point of re-establishing the stupa (Buddhism). This is precisely to harmonize and accord with morality, to coordinate the minds of heaven, earth, ghosts, and gods, to enlighten and save the people of the world and future generations, and to bring infinite benefits. If Wenzhong (referring to Ouyang Xiu) thought it should not be done, then it means that Taizong (referring to Emperor Taizong of Tang) was foolish in his choices. If Taizong was really foolish in this matter, then were Fang Xuanling, Du Ruhui, Wang Gui, and Wei Zheng at that time also following the old ways, only caring about their salaries and not being wise in their choices? Someone said that Wenzhong admired Han Yu's character, so he had to do this. Alas, how could Wenzhong bear it? Admiring others for slandering the Buddha Dharma, yet abandoning even the morality of Taizong, isn't this being deceived by personal likes and dislikes? Confucius was the founder of Confucianism, while Laozi criticized and slandered it. When Confucius was compiling the rites and music, he said, 'I heard it from Lao Dan.' Did Confucius also abandon someone's words because of personal feelings? Was he also swayed by likes and dislikes like the common people? Moreover, this is the true Buddha! The original essence that both saints and ordinary people possess, slandering it is actually self-slander, how can it harm the true Buddha? I once heard that Wenzhong once had a dream where he was taken by several warriors to the court of Taizong. Taizong angrily rebuked him, saying, 'My civil and military achievements are so brilliant, can I not escape your belittling?' Wenzhong woke up in fear. Later, he wanted to retrieve and revise it, but the book had already been presented and published, so he could not change it. He once said with emotion, 'It is most difficult to maintain a peaceful mind.' This was probably not said casually.
Chronicle of Buddhas and Patriarchs Through the Ages, Volume 11 Taisho Tripitaka, Volume 49, No. 2036, Chronicle of Buddhas and Patriarchs Through the Ages
Chronicle of Buddhas and Patriarchs Through the Ages, Volume 12
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road
Tang Dynasty
(1 Gengxu) Emperor Gaozong reigned, changing the era name to Yonghui (style name was Zishan, childhood name was Zhinu, the ninth son of Emperor Taizong, died at the age of fifty-six, buried in Qianling, reigned for thirty-four years, some say thirty-six years, or thirty years. He restored the Duke of Zhou as the former sage and Confucius as the former teacher).
(Xinhai) It has been one thousand six hundred years since the World Honored One Shakyamuni Buddha manifested Nirvana.
二) 四祖道信大師示寂。師姓司馬。世居河內。后徙蘄州。生而超異。幼慕空宗諸解脫門。宛如夙習。既紹祖位。攝心無寐脅不至席者。僅六十年。隋大業末。領眾至吉州。值群盜圍城。七旬不解萬衆惶怖。師憫之。教誦摩訶般若。既而賊眾望雉堞間。若有神兵。乃相謂曰。城中必有異人。遂即引去。武德中始居破頭山學徒奔湊。嘗一日于黃梅道中逢一小兒。骨相秀異。師曰。汝何姓。答曰。姓即有不是常姓。師曰。是何姓。答曰。是佛性。師曰。汝無性耶。答曰。性即空故。師默識其為法器。令侍者詣其母求之出家。母以夙緣故了無難色。以至傳衣付法。偈曰。華種有生性。因地華生生。大緣與信合。當生生不生。遂以學徒委之。一日告眾曰。吾嘗游廬山。登絕頂望破頭山。見紫雲如蓋。下有白氣橫分六道汝等會否。眾皆默然。忍大師曰。莫是和上他后橫出一枝佛法否。師曰善。貞觀末太宗向師道味欲瞻風彩。詔赴京師師上表遜謝。前後三返竟以疾辭。第四度命使者曰。如果不起即取首來。使至山諭旨。師乃引頸就刃神色怡然。使異之。回以狀聞。帝彌加嘆慕。就賜珍繒以遂其志。及是忽垂誡門人曰。一切諸法悉皆解脫。汝等各自護念流化未來。言訖安坐而逝。壽七十有二。塔于本山。明年四月八日。塔戶無故自
【現代漢語翻譯】 現代漢語譯本 二) 四祖道信大師（第四代祖師，名為道信）圓寂。大師姓司馬，世代居住在河內，後來遷徙到蘄州。他天生就超凡脫俗，從小就仰慕空宗的各種解脫法門，彷彿是前世的習慣。繼承祖位后，他攝心禪定，從不躺臥，脅不靠席，持續了近六十年。隋朝大業末年，他帶領僧眾到達吉州，正趕上盜賊圍城，七十天無法解圍，民眾非常恐慌。大師憐憫他們，教他們誦唸《摩訶般若經》。不久，盜賊們望見城墻上，好像有神兵顯現，於是互相說道：『城中一定有異人。』就撤兵離開了。唐朝武德年間，大師開始居住在破頭山，前來學習的人很多。曾經有一天，在黃梅的路上遇到一個小孩，骨骼相貌非常秀美奇異。大師問：『你姓什麼？』小孩回答說：『我的姓是有，但不是普通的姓。』大師問：『是什麼姓？』小孩回答說：『是佛性。』大師問：『你沒有姓嗎？』小孩回答說：『性就是空，所以沒有姓。』大師默默地認為他是可以繼承佛法的人才，讓侍者去他的母親那裡請求讓他出家。母親因為有前世的緣分，所以沒有絲毫的為難之色。因此大師將衣缽傳授給他，並作偈語說：『華種有生性，因地華生生。大緣與信合，當生生不生。』於是將學徒託付給他。有一天，大師告訴大家說：『我曾經遊覽廬山，登上絕頂遙望破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣橫向分為六道，你們明白嗎？』大家都沉默不語。忍大師（弘忍大師）說：『莫非是和尚您以後會橫出一支佛法嗎？』大師說：『好。』唐貞觀末年，太宗皇帝仰慕大師的道行，想瞻仰他的風采，下詔讓他前往京城，大師上表推辭，前後三次都以生病為理由推辭了。第四次皇帝命令使者說：『如果不起身，就取他的首級來。』使者到達山中，傳達了皇帝的旨意，大師於是引頸就戮，神色怡然自得。使者感到驚異，回去將情況稟告皇帝，皇帝更加歎服仰慕，就賜予珍貴的絲綢，以成全大師的志向。到了將要圓寂的時候，大師告誡門人說：『一切諸法都能夠解脫，你們各自守護正念，流傳教化到未來。』說完就安然坐化圓寂了，享年七十二歲，塔葬在本山。第二年四月八日，塔門無緣無故自己打開了。
【English Translation】 English version II) The Fourth Patriarch, Great Master Daoxin (the Fourth Ancestor, named Daoxin), passed away. The master's surname was Sima, and his family had lived in Henei for generations, later moving to Qizhou. He was born extraordinary and admired the various liberation gates of the 'emptiness' school from a young age, as if it were a past habit. After inheriting the ancestral position, he concentrated his mind in meditation, never lying down, and his side never touched the mat, lasting for nearly sixty years. At the end of the Sui Dynasty's Daye era, he led the monks to Jizhou, where they encountered bandits besieging the city. They were unable to break the siege for seventy days, and the people were very frightened. The master pitied them and taught them to recite the 'Mahaprajna Sutra'. Soon, the bandits saw what appeared to be divine soldiers on the city walls, and they said to each other, 'There must be an extraordinary person in the city.' So they withdrew their troops. During the Tang Dynasty's Wude era, the master began living on Potou Mountain, and many people came to study with him. Once, on the road to Huangmei, he met a child with exceptionally beautiful and unusual features. The master asked, 'What is your surname?' The child replied, 'My surname exists, but it is not a common surname.' The master asked, 'What is it?' The child replied, 'It is Buddha-nature.' The master asked, 'Do you have no surname?' The child replied, 'Nature is emptiness, so there is no surname.' The master silently recognized him as a talent who could inherit the Dharma and asked a attendant to request his ordination from his mother. Because of a past life connection, the mother had no difficulty in agreeing. Therefore, the master transmitted the robe and bowl to him and composed a verse saying: 'The seed of a flower has the nature to grow, it grows from the ground. When great conditions and faith combine, what should be born is not born.' Then he entrusted his disciples to him. One day, the master told everyone, 'I once traveled to Mount Lu, climbed to the summit, and looked towards Potou Mountain, where I saw purple clouds like a canopy, and below them, white energy horizontally dividing into the six realms. Do you understand?' Everyone was silent. Great Master Ren (Great Master Hongren) said, 'Could it be that you, Master, will later produce a branch of Buddhism?' The master said, 'Good.' At the end of the Zhenguan era of the Tang Dynasty, Emperor Taizong admired the master's virtue and wanted to see his demeanor, so he issued an edict for him to go to the capital. The master submitted a memorial declining, and refused three times, citing illness as the reason. The fourth time, the emperor ordered an envoy to say, 'If he does not rise, then bring back his head.' The envoy arrived at the mountain and conveyed the emperor's decree. The master then offered his neck for execution, his expression serene and joyful. The envoy was astonished and returned to report the situation to the emperor, who was even more impressed and admiring. He then bestowed precious silks to fulfill the master's wishes. When he was about to pass away, the master admonished his disciples, saying, 'All dharmas can be liberated. Each of you should guard your right thoughts and spread the teachings to the future.' After saying this, he sat peacefully and passed away, at the age of seventy-two. He was buried in a stupa on this mountain. On the eighth day of the fourth month of the following year, the stupa door opened by itself for no reason.
開。儀相如生。爾後門人不敢復閉。代宗謚大醫禪師云。
(三 壬子) 雁塔成。太宗二十二年。上在春宮日。天陰掌疼問及左右對曰。應是太子洞玄下針處於是思報昊天追崇福業。命有司擇地為母文德順聖皇后建慈恩寺。凡十餘院。一千八百九十七間。度僧三百員。敕奘三藏為上座。盛事如碑所載。至今永徽三年。帝用七宮亡者衣物財帛而建此塔于慈恩寺。其基四面各一百四十尺。仿西域制度而有五級。並象輪露盤高一百八十尺。層層中心皆葬舍利。不啻萬顆。上層以石為室。南面立碑。載二聖所制三藏聖教序記。乃尚書右僕射河南公褚遂良筆也○西域之制以塔為方墳。然有四類。輪王一級。聲聞四級。獨覺十二級。菩薩如來十三級。各有所表也。
(四 癸丑) 四年禪師惠寬卒。生楊氏。父為道士。號三洞先生。姊信相生而知道。終日凝然禪寂。寬五六歲日與信相譚論。俱非世事。家世奉道寬獨不喜。父詬厲使拜天尊。寬不得已跪之。鐵像蹶然崩壞。舉族驚異。因錄每與信相所論言句。先是龍懷寺禪師曇相臨終。語弟子會曰。吾報緣當生廣漢綿竹峰頂楊氏家。后七年汝來見吾。言訖而逝。其後會頗忘之。一昔夢相責以負約。會驚寤遂造峰頂而扣其扉。寬曰。扣扉者誰。會遽曰。弟子會也。寬笑曰
【現代漢語翻譯】 現代漢語譯本：開。儀容相貌如同活著一般。此後門人不敢再關閉（墓門）。代宗皇帝追諡他為大醫禪師。
（三 壬子）雁塔建成。太宗皇帝二十二年。皇上還在東宮的時候，有天陰沉，手掌疼痛，問左右侍從，回答說：『應該是太子在洞玄之處下針。』於是（太宗）想報答昊天的恩德，追崇福業，命令有關部門選擇地方為母后文德順聖皇后建造慈恩寺，共有十餘個院落，一千八百九十七間房屋，度化僧人三百名。敕令奘三藏（玄奘，唐代著名僧人）為上座。盛大的場面如同碑文所記載。到了永徽三年，皇帝用七宮去世之人的衣物財帛建造此塔于慈恩寺。塔基四面各一百四十尺，仿照西域的制度而有五級。加上象輪露盤，高一百八十尺。每一層中心都埋葬著舍利，不止一萬顆。上層用石頭做成房間，南面立碑，記載著二聖（太宗和高宗）所寫的《三藏聖教序記》，是尚書右僕射河南公褚遂良的筆跡。西域的制度以塔為方形墳墓。然而有四種類型：輪王一級，聲聞四級，獨覺十二級，菩薩如來十三級，各有其象徵意義。
（四 癸丑）四年，禪師惠寬去世。姓楊，父親是道士，號三洞先生。姐姐信相生來就知道前世之事，整天凝神禪定。惠寬五六歲時，每天與信相談論，說的都不是世俗之事。家世信奉道教，惠寬唯獨不喜歡。父親責罵他，讓他拜天尊。惠寬不得已跪下，鐵像突然崩塌損壞。全家驚異。因此記錄下他每次與信相所談論的言語。此前，龍懷寺禪師曇相臨終時，告訴弟子會說：『我的報應緣分應當出生在廣漢綿竹峰頂楊氏家。七年後你來見我。』說完就去世了。之後，會頗為忘記此事。一天晚上夢見曇相責備他違背約定。會驚醒后，於是前往峰頂敲門。惠寬問：『敲門的是誰？』會急忙說：『弟子會。』惠寬笑著說：
【English Translation】 English version: Kai. His appearance was as if he were still alive. After that, his disciples dared not close (the tomb door) again. Emperor Daizong posthumously honored him as Great Physician Chan Master.
(3rd Renzi) The Wild Goose Pagoda was completed. In the twenty-second year of Emperor Taizong's reign, when the Emperor was still in the Spring Palace, the sky was overcast and his palm was aching. He asked his attendants, who replied, 'It must be that the Crown Prince is applying acupuncture at Dongxuan.' Thereupon, (Taizong) wished to repay the grace of Heaven and promote meritorious deeds, ordering the relevant departments to select a site to build the Ci'en Temple for his mother, Empress Wende Shunsheng, comprising more than ten courtyards and one thousand eight hundred and ninety-seven rooms, ordaining three hundred monks. He ordered Tripitaka Master Xuanzang (奘三藏, a famous monk of the Tang Dynasty) to be the senior monk. The grand occasion was as recorded on the stele. By the third year of Yonghui, the Emperor used the clothing and wealth of those who had died in the seven palaces to build this pagoda at Ci'en Temple. The base of the pagoda was one hundred and forty feet on each side, modeled after the Western Regions' system with five levels. Including the elephant wheel and dew plate, it was one hundred and eighty feet high. At the center of each level were buried sariras (舍利, relics of the Buddha), numbering more than ten thousand. The upper level was a stone chamber, with a stele erected on the south side, bearing the prefaces and records of the 'Sacred Teachings of the Tripitaka' written by the two sages (Emperor Taizong and Emperor Gaozong), penned by Chu Suiliang, the Duke of Henan and Right Vice Minister of the Ministry of Works. The system of the Western Regions uses pagodas as square tombs. However, there are four types: one level for a Wheel-Turning King (輪王, Chakravartin), four levels for a Sravaka (聲聞, Hearer), twelve levels for a Pratyekabuddha (獨覺, Solitary Buddha), and thirteen levels for a Bodhisattva (菩薩, Enlightenment Being) or Tathagata (如來, Thus Come One), each with its own significance.
(4th Guichou) In the fourth year, Chan Master Huikuan passed away. His surname was Yang, and his father was a Taoist priest, known as Master Sandong. His elder sister, Xinxiang, was born with knowledge of her past lives and spent her days in meditation. When Huikuan was five or six years old, he would discuss matters with Xinxiang every day, none of which were worldly affairs. His family revered Taoism, but Huikuan alone did not like it. His father scolded him and made him worship the Heavenly Worthy (天尊, Taoist deity). Huikuan reluctantly knelt, and the iron statue suddenly collapsed and broke. The whole family was astonished. Therefore, they recorded the words he spoke with Xinxiang each time. Previously, Chan Master Tanxiang of Longhuai Temple, on his deathbed, told his disciple Hui, 'My karmic destiny is to be born into the Yang family at the peak of Mianzhu Mountain in Guanghan. Seven years later, you must come to see me.' After saying this, he passed away. Later, Hui had almost forgotten this matter. One night, he dreamed that Tanxiang was rebuking him for breaking his promise. Hui awoke in shock and went to the peak of the mountain and knocked on the door. Huikuan asked, 'Who is knocking?' Hui hurriedly replied, 'It is your disciple, Hui.' Huikuan smiled and said,
。何以知吾而稱子。會曰。得師聲猶昔日聲也。遂相見。其父出所錄每與信相譚論示之。蓋大莊嚴等論。會即奉寬再歸龍懷寺落髮。由是神異日顯。俗呼聖和上。其姊信相亦隨出家。嘗因凈惠寺異僧入定。滿寺紅焰亙然。而人未識之。信相曰。此火聚尊者入火光三昧耳。因入其寺。入水觀一室湛然。唯水不見其形。異僧欽嘆以為得果。時亦號聖尼。寬十世為大僧。今十生記存焉。累朝賜謚不一。
(五 甲寅) 五年中天竺國摩訶菩提寺。遣僧致法師玄奘書。並獻方物。其辭曰。微妙吉祥世尊金剛座側摩訶菩提寺諸多聞眾所共圍繞上座惠天。致書摩訶支那國於無量經律論妙盡精微木叉阿遮利耶。敬問無量少病少惱。我惠天苾芻今造佛大神變讚頌及諸經論比量智等。今附苾芻法長將往。此無量多聞長老大德阿遮利耶。智光亦同前致問。鄔波索迦日授稽首和南。今共寄白㲲一雙示不空心。路遠莫怪其少。愿領。彼須經論錄名附來。當爲抄送。木叉阿遮利耶愿知。及法長辭還。奘答長老智光書。其略曰。往年使還承正法藏大師無常。奉問摧割不能已已。嗚呼苦海舟沉人天眼滅。遷奪之痛何可述歟。昔大覺潛輝。迦葉紹宗洪業。商那遷逝。鞠多闡其嘉猷。今法將歸真。法師次任其事。惟愿清辭妙辨。共四海而弘流。福智
【現代漢語翻譯】 現代漢語譯本：憑什麼知道我而稱呼我為『子』（老師對學生的尊稱）？」慧能回答說：「（因為）我聽到的老師的聲音和以前（五祖弘忍）的聲音一樣。」於是兩人相見。慧能的父親拿出他記錄的、每次與信相討論的佛法內容給慧能看，內容是關於《大莊嚴論》等經論。慧能於是恭敬地告別父親，再次回到龍懷寺剃度出家。從此以後，他的神異之處日益顯現，世俗之人稱他為聖和尚。他的姐姐信相也跟隨他出家。曾經有一次，凈惠寺的異僧入定，整個寺廟都被紅色的火焰籠罩，但是人們都不認識這是什麼現象。信相說：「這是火聚尊者進入了火光三昧的境界。」於是她進入那座寺廟，在水中觀看，發現一間屋子清澈透明，只有水，卻看不見那個異僧的身影。那位異僧欽佩讚歎她已經得道證果。當時人們也稱信相為聖尼。慧能的父親寬，十世都為大僧，現在還留有他十生的記錄。歷朝歷代都賜予他不同的謚號。
（五 甲寅）五年，中天竺國（Madhya-India）摩訶菩提寺（Mahabodhi Temple）派遣僧人送來法師玄奘（Xuanzang）的信，並獻上當地的特產。信中的內容是：「微妙吉祥世尊（Bhagavan）金剛座（Vajrasana）旁的摩訶菩提寺，被眾多博學之士共同圍繞的上座惠天（Huitian），致信給摩訶支那國（Mahachina，古代對中國的稱呼），對於經、律、論精通微妙、窮盡精微的木叉阿遮利耶（Moksha Acharya，解脫導師）。恭敬地問候您，希望您少病少惱。我惠天苾芻（bhiksu，比丘）現在創作了佛大神變讚頌以及各種經論的比量智等。現在派遣苾芻法長（Fachang）帶去。這位無量多聞的長老大德阿遮利耶智光（Zhi Guang），也同樣向前輩致以問候。鄔波索迦（Upasaka，在家男居士）日授（Rishou）稽首和南（敬禮）。現在共同寄去白色毛織品一雙，表達我們真誠的心意。路途遙遠，請不要怪禮物太少，希望您能接受。您需要哪些經論，請列出清單附在回信中，我們會為您抄送。木叉阿遮利耶希望您知曉。」以及法長辭別返回時，玄奘回覆長老智光的信，內容大致是：「往年使者返回時，得知正法藏大師（Zhengfa Zang Dashi）已經圓寂，奉問此事，悲痛欲絕。嗚呼，苦海沉舟，人天之眼滅亡。這種失去的痛苦，如何能夠用言語來描述呢？過去大覺（佛陀）隱沒光輝，迦葉（Kasyapa）繼承了他的偉大事業，商那（Sanavasa）遷逝，鞠多（Gupta）闡揚了他的美好謀略。現在法將（Dharma General）歸真，法師您接替了他的事業。只希望您清妙的言辭和辯才，能夠共同在四海之內弘揚佛法，福慧
【English Translation】 English version: 'How do you know me and call me 'Zi' (a respectful term for students)?' Huineng replied, 'Because the teacher's voice I hear is the same as the previous (Fifth Patriarch Hongren's) voice.' So they met. Huineng's father took out the Buddhist teachings he had recorded and discussed with Xinxiang each time, which were about the Mahāvyutpatti and other scriptures. Huineng then respectfully bid farewell to his father and returned to Longhuai Temple to be ordained as a monk. From then on, his divine abilities became increasingly apparent, and the common people called him the Holy Monk. His sister, Xinxiang, also followed him to become a nun. Once, when a strange monk at Jinghui Temple entered samadhi, the entire temple was enveloped in red flames, but people did not recognize what this phenomenon was. Xinxiang said, 'This is the Fire-heap Venerable entering the Fire-light Samadhi.' So she entered the temple and watched in the water, finding a room clear and transparent, with only water, but the figure of the strange monk could not be seen. The strange monk admired and praised her for having attained enlightenment. At that time, people also called Xinxiang the Holy Nun. Huineng's father, Kuan, had been a great monk for ten lifetimes, and records of his ten lives still remain. Throughout the dynasties, he was given different posthumous titles.
(5th year of Jia Yin) In the fifth year, the Mahabodhi Temple in Madhya-India sent a monk with a letter from Dharma Master Xuanzang, and offered local products. The letter read: 'Huitian, the senior monk surrounded by many learned people at the Mahabodhi Temple next to the Vajrasana of the Wonderful Auspicious Bhagavan, sends a letter to Moksha Acharya of Mahachina, who is proficient in the subtle and profound aspects of the Sutras, Vinaya, and Shastras. Respectfully inquire about your well-being, hoping you have few illnesses and troubles. I, Bhiksu Huitian, have now composed praises of the Buddha's great divine transformations and various treatises on epistemology. Now I am sending Bhiksu Fachang to deliver them. This immeasurable learned elder and virtuous Acharya Zhiguang also sends his greetings to the predecessor. Upasaka Rishou bows his head and pays respects. Now we are jointly sending a pair of white woolen fabrics to express our sincere intentions. The journey is long, please do not mind the smallness of the gift, and we hope you will accept it. Please list the scriptures and treatises you need and attach them to your reply, and we will copy and send them to you. Moksha Acharya, we hope you are aware.' And when Fachang bid farewell and returned, Xuanzang replied to Elder Zhiguang's letter, which roughly said: 'When the envoy returned last year, I learned that Dharma Master Zhengfa Zang had passed away. I inquired about this matter and was overwhelmed with grief. Alas, the boat in the sea of suffering has sunk, and the eyes of humans and gods have been extinguished. How can the pain of this loss be described in words? In the past, the Great Awakened One (Buddha) concealed his brilliance, Kasyapa inherited his great undertaking, Sanavasa passed away, and Gupta elucidated his wonderful strategies. Now the Dharma General has returned to the truth, and Dharma Master, you have taken over his work. I only hope that your clear and wonderful words and eloquence can jointly promote the Dharma within the four seas, and that blessings and wisdom
莊嚴。與五山而永久。玄奘所將經論已翻瑜伽師地論等大小三十餘部。即日大唐天子聖躬萬福率土安民。以輪王之慈。敷法王之化。所出經論並蒙神筆制序。令所司抄寫國內流行。爰及鄰邦亦俱遵奉。雖居像季之末。而教法光榮邕邕穆穆。亦不異室羅筏逝多林之化也。伏願照知。頃信度河失經一馱。今錄名於後。有便請為附來。並有片物供養。愿垂納受。是歲特旨度沙彌窺基為大僧。入大慈恩寺參譯經正義。基姓尉遲代郡人(鄂國公敬德之侄。右金吾衛將軍敬宗之子)母裴夢掌月輪吞之而孕。誕夕神光盈室。甫六歲能著書。初法師奘公于西域得一童子。敏悟絕倫。因攜之詣宗。宗呼基出拜。奘使誦所著兵書。且數千言。奘數目童子。及基誦畢。奘紿之曰。此古書耳。宗未之信。奘令西域童子覆誦之。不差一字。宗大怒。以基竊古書罔已將殺之。奘就丐出家。基曰。聽我御葷色晚膳即從出家。不然寧伏劍死不為餓死。奘愛其俊而許之。遂從入道。每覽疏記過目成誦。義亦頓解。善大小乘。既參譯經。從奘受瑜伽唯識宗旨。著論凡百部。時號百本論師。然性豪侈。每出必治三車。亦號三車法師。
(六 乙卯) 六年五月。法師玄奘譯因明論。沙門神泰等各造義疏釋之。法師棲玄者。以其論示尚藥奉御呂才。才深藝
之士也。頗毀其文。作因明註解破義圖。輕薄者聽信之。秋七月譯經法師惠立致書左僕射于志寧斥其謬。辭曰。聞諸佛之立教。文言奧遠旨義幽深。等圓穹之寥廓。類滄波之浩浣。談真如之性相。居十地而尚迷。說小草之因緣。處無生而猶昧。況有縈纏八邪之網。沉淪四倒之流。而欲窺究宗因辨彰其理者。無乃惑哉。切見大慈恩寺翻經法師惠基。早樹智力夙成行潔。圭璋操逾松杞遂能。躬游聖域詢稟微言。擅三藏於胸懷。苞四含于掌握。嗣清徽于曩哲。扇遺範于當今。實季俗之舟航。信緇林之龜鑑者也。所翻聖教已三百餘軸。中有小論。題曰因明。詮論難之旨歸。序催邪之軌式。雖未為玄門之要妙。亦非造次之所知。近聞尚藥呂奉御。以常人之資。竊眾師之說。造因明圖釋宗因義。不能精悟好起異端。茍覓聲譽妄為穿鑿。排眾德之正說。任我慢之[懨-猒+扁]心。媒炫公卿之前。囂諠閭巷之側不慚顏厚靡倦神勞。數易炎涼心猶未已。然奉御于俗事少間。遂謂真宗可了。何異鼷鼠見釜灶之堪陟。乃言昆閬之不難。蛛螫睹棘林之易羅。遂謂扶桑之可網。不量涯分無以異斯。況大音希聲大辯若訥。所以凈名契理杜口毗耶。尼父德高恂恂鄉黨。未聞夸矜自媒而獲縉紳之推仰也。立致書其事稍息。
冬十月丁酉。太常博
【現代漢語翻譯】 現代漢語譯本： 這些人也是一些自以為是的書生。頗為詆譭惠立法師的著作，撰寫《因明》的註解，試圖駁倒原文的意義。一些輕浮淺薄的人聽信了他的說法。秋季七月，譯經法師惠立寫信給左僕射于志寧，斥責呂奉御的謬誤，信中說道：『我聽說諸佛創立教義，其文字深奧，旨意幽深，如同廣闊無垠的天空，又像浩瀚無邊的滄海。談論真如的體性和現象，即使是十地菩薩也還迷惑不解；講述小草的因緣，即使處於無生境界也仍然不明白。更何況是那些被八邪之網纏繞，沉溺於四顛倒之流的人，想要窺探究竟，辨明其中的道理，豈不是太迷惑了嗎？我看到大慈恩寺的翻經法師惠基，從小就樹立了智慧，很早就成就了清凈的德行，他的品德像美玉一樣純潔，他的操守比松柏還要堅定，他親自到聖地遊歷，虛心請教精妙的佛法，胸懷三藏經典，掌握四種含義，繼承了前代聖賢的美好品德，為當今樹立了典範，實在是末世的舟船，僧界的楷模。』他所翻譯的佛教經典已經有三百多卷，其中有一部小論，題目叫做《因明》，闡述辯論的宗旨，確立降伏邪說的規範。即使不是玄門中最精妙的理論，也不是隨便什麼人都能理解的。最近聽說尚藥呂奉御，以普通人的資質，竊取眾多法師的學說，撰寫《因明圖釋宗因義》，不能精通領悟，卻喜歡標新立異，只想追求名聲，胡亂穿鑿附會，排斥眾多賢德的正當學說，放縱我慢的輕蔑之心，在公卿大臣面前炫耀，在街頭巷尾喧譁吵鬧，不知羞恥，臉皮厚，不知疲倦，多次改變說法，心意仍然沒有停止。然而呂奉御對於世俗之事稍有空閑，就認為真正的佛法可以瞭解了，這和老鼠看見鍋灶就以為可以攀登，於是就說崑崙山也不難攀登有什麼區別呢？又像蜘蛛被荊棘刺了一下，就以為很容易捕捉，於是就說扶桑樹也可以用網捕捉。不衡量自己的能力，和這些情況沒有什麼不同。況且『大音希聲，大辯若訥』，所以維摩詰領悟真理而閉口不言，孔子的德行高尚，在鄉里之間謙遜恭敬，沒有聽說過自我誇耀，自我吹噓而獲得達官貴人的推崇啊。惠立寫信之後，這件事才稍微平息。 冬季十月丁酉，太常博士
【English Translation】 English version: These are also some self-righteous scholars. They quite denigrated the works of Tripitaka Master Huili, writing annotations to the Hetu-vidya (In-Ming, the Science of Reasoning), attempting to refute the original meaning. Some frivolous and shallow people believed his words. In the seventh month of autumn, Tripitaka Master Huili wrote a letter to the Left Minister Yu Zhining, rebuking Lu Fengyu's fallacies, saying: 'I have heard that the teachings established by all Buddhas, their words are profound and their meanings are deep, like the vast and boundless sky, and like the boundless ocean. Discussing the nature and phenomena of Tathata (True Thusness), even the Bodhisattvas (enlightened beings) of the Ten Grounds are still confused; explaining the Karma (cause and effect) of a small grass, even those in the state of Anutpada (non-arising) are still unclear. Moreover, those who are entangled in the net of the Eight Evils and immersed in the stream of the Four Inversions, wanting to explore the ultimate and distinguish the principles, wouldn't that be too confused? I see that the Tripitaka Master Huiji of the Great Ci'en Temple, has established wisdom since childhood, and has achieved pure virtue early on. His character is as pure as jade, and his integrity is firmer than pine and cypress. He personally traveled to the sacred land, humbly seeking subtle Dharma (teachings), possessing the Three Pitakas (collections of Buddhist scriptures) in his heart, and grasping the Four Meanings in his hands. He inherited the fine virtues of the former sages and set an example for the present, truly being the boat of the degenerate age and the model of the monastic community.' The Buddhist scriptures he has translated already number more than three hundred volumes, among which there is a small treatise titled Hetu-vidya, which expounds the purpose of debate and establishes the norms for subduing heresies. Even if it is not the most subtle theory in the Xuanmen (esoteric school), it is not something that anyone can understand casually. Recently, I heard that Shangyao Lu Fengyu, with ordinary qualifications, stole the doctrines of many masters, and wrote Hetu-vidya Diagram Explanation of Sectarian Meaning, unable to master and comprehend it, but likes to be unconventional, only seeking fame, and arbitrarily making far-fetched interpretations, rejecting the proper doctrines of many virtuous people, indulging the arrogant and contemptuous mind, flaunting in front of high officials and nobles, and clamoring in the streets and alleys, without shame, thick-skinned, and tirelessly changing his statements, his intentions still have not stopped. However, Lu Fengyu, having a little free time from worldly affairs, thinks that the true Dharma (teachings) can be understood, what difference is there between this and a mouse seeing a stove and thinking it can climb it, and then saying that Kunlun Mountain (mythical mountain) is not difficult to climb? It is like a spider being stung by thorns and thinking it is easy to catch, and then saying that the Fusang (mythical tree) can also be caught with a net. Not measuring one's own ability, there is no difference from these situations. Moreover, 'Great sound is rarely heard, great eloquence seems like stuttering,' therefore Vimalakirti (a famous Buddhist figure) understood the truth and remained silent, Confucius' (Chinese philosopher) virtue was noble, and he was humble and respectful among the villagers, I have not heard of self-praise and self-promotion gaining the respect of high-ranking officials. After Huili wrote the letter, the matter subsided slightly. In the tenth month of winter, Dingyou (a date in the Chinese calendar), the Taichang Boshi (official title)
士柳宣。以其事寢。作歸敬書並偈。檄譯經大德。求畢其說。於是法師明𤀹。答還述頌並書。極大尊嚴。而訓呂才妄舉。柳宣得書即劾呂才。列奏其事。有旨集公卿學士。領才詣慈恩寺。見法師受辭悔謝而退。
(七 丙辰) 改顯慶正月丙寅。立代王弘為皇太子。是日于慈恩寺齋僧五千員。敕黃門侍郎薛元超主其事。因問法師玄奘前代翻經之式。對曰。漢魏既遠未可詳論。晉宋已來翻經皆有監閱詳緝之官。故符堅時曇摩難提譯經。黃門趙整執筆。姚興時羅什譯經。興及姚嵩執筆。後魏菩提流支譯經。侍中崔光筆授。以至梁陳周隋之代。並亦如之。貞觀初年波頗那羅譯經。先帝敕趙郡王孝恭詹事杜正倫監護。今特闕如。又大慈恩寺莊麗輪奐今古罕儔。尚未建碑。貧道懷此二寺。愿聞之於上也。元超奏其語制可。
(八) 是月壬申朝會中書令崔敦禮宣敕曰。大慈恩寺法師。玄奘新翻經論文義須精。宜令左僕射于志寧。吏部尚書來濟。禮部尚書許敬宗。黃門侍郎薛元超。中書侍郎李義府杜正倫。時為看閱。或不穩處隨事潤色。朝罷遣內給事王君德。報法師曰。承須友人助翻經。已為處分于志寧等。其慈恩寺碑。朕望自作。不知師意如何。且令相報。奘奉旨。即率眾詣闕抗表陳請。未幾高宗親制大慈恩寺碑文
【現代漢語翻譯】 現代漢語譯本：士柳宣因為這件事被擱置，於是寫了歸敬書和偈頌，通告譯經的大德們，希望完成這件事。於是法師明𤀹回覆了頌和書信，表達了極大的尊重。但是訓呂才妄自行動，柳宣得到書信后就彈劾呂才，詳細地列奏了這件事。皇帝下旨召集公卿學士，帶領呂才到慈恩寺，拜見法師玄奘，接受他的責備，悔過謝罪後退下。
（七 丙辰年）改顯慶元年正月丙寅，冊立代王弘為皇太子。當天在慈恩寺齋僧五千人，皇帝敕令黃門侍郎薛元超主管此事。薛元超因此詢問法師玄奘前代翻譯佛經的規制。玄奘回答說：『漢魏時代久遠，難以詳細論述。晉宋以來，翻譯佛經都有監閱詳細編輯的官員。所以符堅時期曇摩難提翻譯佛經，黃門趙整執筆。姚興時期鳩摩羅什翻譯佛經，姚興和姚嵩執筆。後魏菩提流支翻譯佛經，侍中崔光筆授。以至梁陳周隋各代，都是這樣。貞觀初年波頗那羅翻譯佛經，先帝敕令趙郡王孝恭、詹事杜正倫監護。現在特別缺少這些。』又說：『大慈恩寺莊嚴華麗，古今罕見，尚未建立碑文。貧道懷念這兩件事，希望能夠上奏給皇上。』薛元超將這些話上奏，皇帝批準了。
（八）這個月壬申日，朝會在中書省，中書令崔敦禮宣讀皇帝的敕令說：『大慈恩寺法師玄奘新翻譯的經文，文義必須精當。應該讓左僕射于志寧、吏部尚書來濟、禮部尚書許敬宗、黃門侍郎薛元超、中書侍郎李義府、杜正倫，時常檢視閱讀。如有不妥當的地方，隨時潤色修改。』朝會結束后，派遣內給事王君德，告知法師玄奘說：『聽說您需要朋友幫助翻譯佛經，已經安排了于志寧等人。至於慈恩寺的碑文，朕希望親自撰寫，不知道法師意下如何？先派人告知您。』玄奘接受旨意，立即率領眾人到皇宮門前，上表陳述請求。不久，高宗親自撰寫了大慈恩寺碑文。
【English Translation】 English version: The scholar Liu Xuan let the matter drop. He then wrote a letter of reverence and a verse, and announced to the eminent monks who translated scriptures, hoping to complete the matter. Thereupon, Dharma Master Ming𤀹 replied with a verse and a letter, expressing great respect. However, Xun Lu Cai acted presumptuously. Upon receiving the letter, Liu Xuan impeached Lu Cai and presented a detailed memorial about the matter. The emperor issued an edict summoning dukes, ministers, and scholars to lead Lu Cai to Ci'en Temple to meet Dharma Master Xuanzang, accept his reprimand, repent, and withdraw.
(7th Year, Bingchen) In the first month of Xianqing (era), Bingyin day, Prince Hong of Dai was established as the Crown Prince. On that day, a vegetarian feast was held for five thousand monks at Ci'en Temple. The emperor ordered Xue Yuanchao, the Yellow Gate Attendant, to oversee the matter. Xue Yuanchao then asked Dharma Master Xuanzang about the regulations for translating scriptures in previous dynasties. Xuanzang replied, 'The Han and Wei dynasties are too distant to discuss in detail. Since the Jin and Song dynasties, there have been officials who supervised and meticulously edited the translation of scriptures. Therefore, when Dharmānandi translated scriptures during the time of Fu Jian, the Yellow Gate Attendant Zhao Zheng held the pen. When Kumārajīva translated scriptures during the time of Yao Xing, Yao Xing and Yao Song held the pen. When Bodhiruci translated scriptures during the Later Wei dynasty, the Attendant Cui Guang dictated. This was the case in the Liang, Chen, Zhou, and Sui dynasties as well. In the early years of Zhenguan (era), when Prabhākaramitra translated scriptures, the late emperor ordered Zhao Junwang Xiaogong and Du Zhenglun, the Chamberlain, to supervise. Now, these are particularly lacking.' He also said, 'The Great Ci'en Temple is magnificent and unparalleled in ancient and modern times, but a stele has not yet been erected. This humble monk cherishes these two matters and hopes to report them to the emperor.' Xue Yuanchao reported these words, and the emperor approved.
(8) This month, on the Ren Shen day, during the court assembly in the Chancellery, the Chancellor Cui Dunli announced the emperor's edict, saying, 'The newly translated scriptures by Dharma Master Xuanzang of the Great Ci'en Temple must be precise in meaning. The Left Minister Yu Zhining, the Minister of Personnel Lai Ji, the Minister of Rites Xu Jingzong, the Yellow Gate Attendant Xue Yuanchao, the Vice Chancellor Li Yifu, and Du Zhenglun should frequently review and read them. If there are any inappropriate places, they should be revised and polished as needed.' After the court assembly, the Inner Attendant Wang Junde was dispatched to inform Dharma Master Xuanzang, saying, 'I heard that you need friends to help translate the scriptures, and I have already arranged for Yu Zhining and others. As for the stele of Ci'en Temple, I hope to write it myself. I wonder what the master thinks? I am sending someone to inform you first.' Xuanzang accepted the decree and immediately led the assembly to the palace gate, submitting a memorial to express his request. Soon after, Emperor Gaozong personally wrote the inscription for the Great Ci'en Temple stele.
成。遣長孫無忌遍示群公。其辭曰蓋聞乾坤締構之初。品物權輿之始。莫不載形厚土藉覆穹蒼。然則二曜輝天靡測。盈虛之像四溟紀地。豈究波瀾之極。況乎法門虛寂。出生不滅之前。聖教牢籠。示有無形之外。故以道光塵劫化洽生靈。緬惟王宮發跡。蓮披起步之花。神沼騰光。樹曲高堤之𠏉。演德音于鹿苑。會多士于龍宮。福已罪之群生。興將滅之人代。能使下愚抱道。骨碎寒林之野。上哲欽風。身沒雪山之偈。絲流法雨。清火宅以辭炎。輪升惠日。皎重冥而歸晝。朕逖覽緗史詳觀道義。福永劫者。其唯釋教歟。文德皇太后憑柯瓊樹疏派泉源。德照塗山道光媯汭。流芬彤管。彰懿則於八纮。垂訓紫宮。扇徽猷于萬古。遽而乾精掩月永戢貞輝。坤維絕紐長淪茂毓。撫奩鏡而增感望陟屺以何追。仲由興嘆于千鐘。虞丘致哀於三失。朕之罔極。實有切於終身。故載懷興緝創斯金地。卻背邠郊點千莊之樹錦前臨終岳。吐百仞之峰蓮。左面八川。皎池光而分鏡。右鄰九達。飛羽蓋以連雲抑天府之奧區。信上京之勝地。跡其雕軒架迥綺閣凌虛。丹空曉烏。煥日宮之泛麗。素天初兔。鑒月殿而澄輝。薰徑秋蘭。疏亭佩紫。芳巖冬桂。蜜戶叢丹。燈皎繁花。焰轉心中之鶴幡標迥剎。彩縈天外之虹。飛陛參差。含文露而棲玉。輕簾舒捲
【現代漢語翻譯】 現代漢語譯本： 完成。派遣長孫無忌普遍告知各位大臣。詔書內容是：『我聽說天地開創之初，萬物開始產生時，沒有哪一樣不是承載於厚土之上，覆蓋于蒼天之下。如此說來，日月照耀天空，其盈虧變化難以預測；四海環繞大地，哪裡能窮盡波瀾的盡頭？更何況佛法虛空寂靜，在生滅之前就已存在；聖教的牢籠，昭示著有無形之外的境界。因此佛道的光輝照耀塵世，教化普及眾生。追想如來在王宮發跡，蓮花般展開最初的步伐；在神聖的沼澤中騰起光明，像樹木彎曲在高高的堤岸上。在鹿苑宣講美妙的佛法，在龍宮會見眾多的賢士。救贖已造罪孽的眾生，振興即將滅亡的人世。能使下愚之人懷抱佛道，即使身骨破碎在寒冷的樹林曠野；使有智慧的人欽佩佛法，即使身軀埋沒在雪山上的偈語中。佛法如絲絲細雨般流淌，用清涼熄滅火宅的火焰；法輪如升起的太陽，照亮重重黑暗使之迴歸光明。我廣泛閱讀史書，詳細考察佛道的意義，能夠使人獲得永恒幸福的，大概只有佛教了吧！』 文德皇后憑藉如樹木般高大的瓊樹，開闢出泉水的源頭。她的美德照亮了塗山，她的道義光耀了媯水和汭水。她的芬芳流傳在史官的筆下，在天下昭示著美好的法則。她的訓誡垂示在紫宮，在萬古流傳著美好的功業。突然之間，皇后的精神像太陽被遮蔽，永遠收斂了貞潔的光輝；坤維的紐帶斷絕，長久地沉淪了美好的養育。撫摸著妝匣和鏡子，更加增添了感傷；登上山丘遙望，又到哪裡去追尋呢？仲由感嘆于死後即使有千鐘的俸祿也無用，虞丘為失去了三個可以效忠的對象而悲哀。我的悲痛，實在有切身的感受。所以興建寺廟，開創這片金色的土地。背靠邠州的郊野，點綴著成千上萬棵樹木，像錦繡一樣；前面臨近終南山，吐露出百仞高的蓮花般的山峰。左邊有八條河流，清澈的池水像鏡子一樣分開；右邊連線著四通八達的道路，飛舞的羽毛車蓋連線成云。這裡是天府的深奧區域，確實是上京的勝地。看那雕刻的軒窗高聳，華麗的樓閣直衝雲霄。清晨的烏鴉在丹紅色的天空飛翔，煥發出如太陽宮殿般的華麗；夜晚的月亮照耀著素白的天空，映照著如月亮宮殿般的澄澈光輝。薰徑上盛開著秋蘭，稀疏的亭臺上佩戴著紫色的香囊；芳香的巖石上生長著冬桂，佈滿花蜜的門戶聚集著紅色的花朵。燈光皎潔如繁花，火焰轉動著心中的白鶴；高高的剎桿聳立著，彩色的幡帶環繞著天外的彩虹。飛檐參差不齊，含著露水，棲息著白玉；輕柔的簾子舒捲開合。
【English Translation】 English version: Completed. Emperor Taizong dispatched Zhangsun Wuji to widely inform all the ministers. The edict reads: 'I have heard that at the beginning of the creation of heaven and earth, when all things began to be produced, there was nothing that was not supported by the thick earth and covered by the vast sky. Thus, the sun and moon shine in the sky, and their waxing and waning are difficult to predict; the four seas surround the earth, and where can one exhaust the end of the waves? Moreover, the Dharma is empty and silent, existing before birth and death; the confines of the Holy Teaching reveal a realm beyond existence and non-existence. Therefore, the light of the Dharma illuminates the mortal world, and its teachings spread to all living beings. Recalling the Tathagata's origins in the royal palace, like a lotus flower unfolding its initial steps; in the sacred marsh, light rises, like trees bending on high embankments. In the Deer Park, he preached the wonderful Dharma; in the Dragon Palace, he met with many wise men. He saved sentient beings from their sins and revived the human world from its impending destruction. He can enable the foolish to embrace the Dharma, even if their bones are shattered in the cold forests and wilderness; and enable the wise to admire the Dharma, even if their bodies are buried in the verses on the snowy mountains. The Dharma flows like a fine rain, extinguishing the flames of the burning house with coolness; the Dharma wheel rises like the sun, illuminating the darkness and returning it to daylight. I have extensively read historical records and carefully examined the meaning of the Dharma. That which can bring eternal happiness is probably only Buddhism!' Empress Wende, relying on the tall jade tree, opened up the source of the spring. Her virtue illuminated Mount Tu, and her righteousness shone on the Gui and Rui rivers. Her fragrance spread through the pens of historians, proclaiming her beautiful laws to the world. Her instructions were displayed in the Purple Palace, passing on her beautiful achievements to eternity. Suddenly, the empress's spirit was like the sun being obscured, forever concealing her chaste radiance; the bond of Kunwei was severed, and the beautiful nurturing was forever lost. Caressing the makeup box and mirror, I feel even more sorrow; climbing the hill to look into the distance, where can I go to find her? Zhong You lamented that even a thousand bushels of grain would be useless after death, and Yu Qiu grieved for the loss of three objects to whom he could be loyal. My grief is truly deeply felt. Therefore, I am building temples and creating this golden land. Backed by the suburbs of Binzhou, adorned with thousands of trees, like embroidery; in front, approaching Mount Zhongnan, revealing peaks like hundred-foot-tall lotus flowers. To the left are eight rivers, and the clear pool water is separated like a mirror; to the right are roads connecting in all directions, and the flying feather canopies connect into clouds. This is the profound area of the Heavenly Treasury, truly a scenic spot of the Upper Capital. Look at the carved windows towering high, and the magnificent pavilions soaring into the sky. The morning crows fly in the vermilion sky, radiating the splendor of the Sun Palace; the night moon shines on the white sky, reflecting the clear brilliance of the Moon Palace. Autumn orchids bloom on the fragrant paths, and purple sachets are worn in the sparse pavilions; winter osmanthus grow on the fragrant rocks, and honey-filled doors gather red flowers. The lamplight is as bright as繁花, and the flames turn the white crane in the heart; the tall flagpole stands tall, and the colorful banners surround the rainbow outside the sky. The flying eaves are uneven, containing dew and sheltering jade; the light curtains roll up and down.
。網靨面而編珠。霞班低岫之紅。池漠泛煙之翠。鳴珮與宵鐘合韻。和風共晨梵分音。豈直香積天宮遠慚輪奐。閬風仙闕遙愧雕華而已哉。有玄奘法師者。實真如之冠冕也。器宇凝邃若清風之肅長松。縟思繁蔚。如綺霞之輝迥漢。騰今照古之智。挺自生知。蘊寂懷真之誠。發乎齠齔。孤標一代邁生。遠以照前。迥秀千齡。架澄什而光后。以為淳風替古澆俗移今。悲巨夜之長昏。痛微言之永翳。遂投跡異域廣餐秘教。乘杯雲漢之外。振錫煙霞之表。滔天巨海。浸驚浪而羈游。亙地嚴霜。犯凄氛而獨逝。平郊散敘。衣單雪嶺之風。曠野低輪。肌弊流沙之日。遐征月路。影對宵而暫雙。遠邁危峰。形臨朝而永只。思窮妙境探賾至真。心罄玄津研幾秘術。通昔賢之所不達。悟先典之所未聞。遂得金牒東流。續將絕之教。寶偈西徙補已闕之文。時眷靈基棲心此地。弘宣奧旨。葉重翠于祇林。遠辟幽關。波再清于定水。朕之虔心八正肅志雙林。冀延景福式資冥助。奉愿皇太后逍遙六度。神遊丹闕之前。偃息四洲。魂升紫極之境。悲夫。玉燭易往。促四序于炎涼。金箭難留。馳六龍于晷漏。恐波遷樹在。移溟海以變桑田。地是勢非。淪高岸而為幽谷。於是敬刻貞石式旌真境。銘不錄。
三月庚申。百僚奉表美揚聖制。別詔禮部
【現代漢語翻譯】 網狀的牆面上裝飾著成串的珍珠，像彩霞般點綴著低矮的山巒，池塘中瀰漫著煙霧般的翠綠。鳴珮的聲音與夜晚的鐘聲和諧共鳴，柔和的風與清晨的梵唱相互應和。這難道僅僅是香積天宮（佛教傳說中的香積佛的凈土）遠遠勝過人間的華麗宮殿，閬風仙闕（傳說中的神仙居所）遠遠比不上人間的精美雕飾而已嗎？ 有位玄奘法師（唐代著名高僧，佛教翻譯家），堪稱是佛法的傑出代表。他的氣度深沉而莊重，如同清風吹拂挺拔的松樹；他的文思繁盛而華麗，如同綺麗的彩霞輝映著遙遠的星河。他擁有貫通古今的智慧，是天生的聖人；他懷有寂靜求真的誠心，從小就顯露出來。他卓爾不群，超越當代，他的遠見照亮未來，他的卓越秀出于千秋。他繼承了鳩摩羅什（佛教翻譯家）的遺志，光耀後世，希望用淳樸的風氣改變古代的澆薄之風，用美好的風俗移易當今的世俗之氣。他悲嘆漫漫長夜的昏暗，痛惜精妙佛法的長期隱沒，於是前往異國他鄉，廣泛學習秘密教義。他乘坐著如同杯子般的小舟，漂洋過海；他拄著錫杖，行走在雲霧繚繞的山間。在波濤洶涌的巨海中，他克服驚濤駭浪而艱難遊歷；在冰天雪地的嚴霜中，他冒著淒冷的寒氣而獨自前行。在平坦的郊野，他衣衫單薄，承受著雪山的寒風；在空曠的荒野，他車輪低陷，疲憊的身軀忍受著流沙的炙烤。在遙遠的征途中，他的身影與月亮相伴，在夜晚顯得短暫的雙影；在攀登險峻的山峰時，他的身影面對朝陽，顯得永遠孤單。他窮盡心思探求微妙的境界，研究深奧的真理；他傾盡心力研究玄妙的理論，探索精深的法術。他通曉了前賢未能達到的境界，領悟了前代經典中未曾闡明的道理。於是他得到了從西方傳來的金牒（佛經），延續了即將斷絕的佛教教義；他將從西方帶回的寶貴偈頌，補全了已經缺失的佛教文獻。他時常眷顧這片靈秀的土地，潛心於此弘揚佛法的奧妙精髓，使祇樹給孤獨園（佛教聖地）的翠色更加濃重，遠遠地開闢幽深的關隘，使定水（指禪定之水）再次變得清澈。我以虔誠之心遵循八正道（佛教修行方法），以恭敬之志傚法雙林（佛陀涅槃之地），希望能夠延續美好的福報，以此來祈求冥冥之中的幫助。我恭敬地祝願皇太后能夠逍遙自在地修行六度（佛教修行方法），精神暢遊于神仙的宮殿之前，安然休息於四大部洲（佛教宇宙觀中的世界），靈魂昇華到紫微星所在的境界。可悲啊，美好的時光容易流逝，在炎熱和寒冷中催促著四季的更替；寶貴的時光難以挽留，在光陰的流逝中驅趕著太陽的執行。恐怕滄海桑田，大海會變成桑田；地勢也會改變，高岸會淪為幽谷。因此，我恭敬地刻下貞石，以此來表彰這片真實的聖境，銘文如下（銘文內容省略）。 三月庚申日，百官呈上奏表，讚美皇上的聖明之舉，另有詔書下達禮部。
【English Translation】 Net-like walls are adorned with strings of pearls, and the red of the sunset resembles low-hanging mountains. The emerald green of the pond is diffused with mist. The sounds of jade pendants harmonize with the evening bells, and the gentle breeze shares its melody with the morning chants. Is it merely that the Fragrant Accumulation Heaven Palace (the pure land of Fragrant Accumulation Buddha in Buddhist legend) far surpasses the magnificence of earthly palaces, and the Jade Capital of Langfeng (the legendary abode of immortals) is far inferior to earthly exquisite carvings? There was a Dharma Master Xuanzang (a famous monk and Buddhist translator of the Tang Dynasty), who can be called the crown of True Thusness (Tathata). His demeanor was profound and solemn, like a clear wind rustling through tall pines; his thoughts were abundant and magnificent, like splendid clouds illuminating the distant Milky Way. He possessed the wisdom to connect the past and present, and was born with innate knowledge; he cherished a heart of tranquility and truth, which manifested from his early childhood. He stood out from his generation, surpassing his contemporaries, his foresight illuminated the future, and his excellence shone through the ages. He inherited the legacy of Kumarajiva (a Buddhist translator), glorifying later generations, hoping to change the superficial customs of ancient times with a simple atmosphere, and to transform the secular atmosphere of today with beautiful customs. He lamented the darkness of the long night, and grieved the long-term concealment of subtle Buddhist teachings, so he went to foreign lands to widely study secret doctrines. He rode a vessel like a cup, sailing across the ocean; he carried a staff, walking in the misty mountains. In the turbulent sea, he overcame the waves and traveled arduously; in the icy frost, he braved the cold and traveled alone. In the flat suburbs, he wore thin clothes, enduring the cold wind of the snow-capped mountains; in the vast wilderness, his wheels sank low, and his tired body endured the scorching sun of the quicksand. On the distant journey, his shadow accompanied the moon, appearing as a brief double shadow at night; when climbing dangerous peaks, his figure faced the morning sun, appearing forever alone. He exhausted his mind to explore subtle realms, researching profound truths; he devoted his efforts to studying mysterious theories, exploring profound techniques. He understood the realms that the former sages had not reached, and comprehended the principles that had not been elucidated in the previous classics. Thus, he obtained the golden scriptures (Buddhist scriptures) from the West, continuing the nearly extinct Buddhist teachings; he brought back precious verses from the West, supplementing the missing Buddhist literature. He often cared for this spiritual land, dedicating himself to propagating the profound essence of Buddhism here, making the green of Jetavana Monastery (a Buddhist holy site) even more lush, and opening up the deep passes from afar, making the Samadhi Water (referring to the water of meditation) clear again. I follow the Eightfold Path (Buddhist practice) with a devout heart, and emulate the Twin Sala Trees (the place where the Buddha attained Nirvana) with a respectful will, hoping to continue the good fortune, and thereby seek help from the unseen. I respectfully wish the Empress Dowager to practice the Six Perfections (Buddhist practice) freely, her spirit to travel before the palaces of the immortals, to rest peacefully in the Four Continents (the world in Buddhist cosmology), and her soul to ascend to the realm where the Purple Star resides. Alas, good times pass easily, urging the seasons to change in heat and cold; precious time is difficult to retain, driving the sun in the passage of time. I fear that the mulberry fields will turn into the sea, and the sea will become mulberry fields; the terrain will also change, and the high banks will become secluded valleys. Therefore, I respectfully carve this steadfast stone to commend this true sacred realm, and the inscription is as follows (the inscription is omitted). On the day of Gengshen in the third month, the officials presented memorials praising the Emperor's wise actions, and another edict was issued to the Ministry of Rites.
尚書許敬宗送碑文示法師玄奘。甲子奘率徒詣闕。奉表謝曰。造化之功。既播物而成教。聖人之道。亦因辭而見情。然則畫卦垂文。空談形於器宇。設爻分像。實未越于寰域。羲皇之德。尚見稱於前古。姬后之風。亦獨高於後代。豈若開物成務。闡八正以摛章。詮道立言。證三明而導俗。理窮天地之表。情該日月之外。校其優劣。斯為盛矣。共惟陛下金輪在運玉曆乘時。化洽四洲仁覃九有。道苞前聖功茂乃神。縱多能于生知。資率由於天至。始悲奩鏡即創招提。俄樹勝幢乃敷文律。若乃天華款發睿藻波騰。吞筆海而孕龍宮。掩詞林而苞鶴樹。內該八藏。外核六經。奧而能典。宏而且密。使祇園遺蹟。托寶思而彌高。奈苑余芳。假瓊章而不朽。豈直抑揚夢境昭晰迷途。諒以镕范四天牢籠三界者矣。奘以其文宜得聖筆自寫。因抗表勸請制不許。再表遂許之。
四月八日。奘率京城僧尼。備幢幡寶輦香花梵儀扣芳林門迎御製碑。敕太常九部樂並長安萬年二縣樂戲及戚里侯王耆耋送之是日以雨不克。十四日遂迎之。舊史本紀云。帝御安福門樓觀。法師玄奘迎御製大慈恩寺碑導從。以天竺法儀。其徒甚盛。帝望之大悅。
(九) 五月法師玄奘寢疾。敕尚藥奉御蔣孝章針醫上官琮專視病。又遣北門使者伺氣候遞報消
【現代漢語翻譯】 現代漢語譯本： 尚書許敬宗將碑文送給法師玄奘看。甲子年，玄奘率領弟子前往皇宮，上表謝恩，表文中說：『造物者的功勞，既在於播散萬物而成教化；聖人的道理，也在於通過言辭來表達情感。如此說來，畫八卦、書寫文字，也只是空談器物的形態；設定爻象、區分物象，實際上並未超出天地的範圍。伏羲的德行，尚且被前人所稱頌；周文王的遺風，也獨自高於後代。又怎能比得上開創事物、成就事業，闡明八正道以彰顯文章；詮釋真理、樹立言論，以三明（宿命明、天眼明、漏盡明）來引導世俗。其理窮盡天地之外，其情涵蓋日月之外。比較其優劣，這實在是太偉大了。』 我恭敬地認為陛下金輪運轉，玉曆應時，教化普及四洲，仁愛遍及九州。您的道義包含前代的聖人，功德勝過神明。即使是天生就具有多種才能的人，也要依靠上天的恩賜才能達到。最初悲憫奩鏡（指婦女的梳妝盒，這裡比喻淺薄的見識），就開始建立招提（寺廟）；不久樹立起殊勝的幢幡，於是頒佈文律。至於天花紛紛飄落，聖上的文采如波濤般洶涌澎湃，吞沒筆海而孕育龍宮般的華麗辭藻，掩蓋詞林而包容鶴樹般的清雅。內容上涵蓋八藏（經、律、論三藏及菩薩藏、緣覺藏、聲聞藏、諸佛藏、雜藏），外在則考覈六經。既深奧又能成為典範，既宏大又嚴密。使得祇園（Jetavana，釋迦牟尼佛說法處）的遺蹟，依託寶貴的思念而更加崇高；奈苑（Lumbini，釋迦牟尼佛誕生地）的殘餘芬芳，憑藉精美的文章而不朽。豈止是抑揚夢境，昭示清晰的迷途，實在是熔鑄四天（四大部洲），籠罩三界（欲界、色界、無色界）的人啊！』 玄奘認為這篇碑文應該由皇帝親自書寫，因此上表勸請，皇帝沒有允許。再次上表，皇帝就答應了。 四月八日，玄奘率領京城的僧尼，準備好幢幡、寶輦、香花、梵樂等儀仗，在芳林門迎接皇帝御製的碑文。皇帝敕令太常寺的九部樂以及長安、萬年兩縣的樂戲，還有外戚、侯王、年老有德望的人護送。當天因為下雨沒有成行，十四日就迎來了碑文。舊史本紀記載，皇帝在安福門樓上觀看，法師玄奘迎接御製的大慈恩寺碑，儀仗隊伍按照天竺（India）的禮儀，非常盛大。皇帝看到后非常高興。 （九）五月，法師玄奘生病，皇帝敕令尚藥奉御蔣孝章鍼灸治療，上官琮專門照看病情，又派遣北門使者伺候氣候，隨時報告訊息。
【English Translation】 English version: The Minister Xu Jingzong sent the inscription to the Dharma Master Xuanzang. In the year of Jiazi, Xuanzang led his disciples to the palace and presented a memorial to express his gratitude. The memorial stated: 'The merit of the Creator lies in spreading all things and forming teachings; the principle of the Sage also lies in expressing emotions through words. In this case, drawing trigrams and writing texts are merely empty talks about the form of objects; setting up lines and dividing images have not actually gone beyond the scope of the universe. The virtue of Fuxi (Fu Xi, a legendary ruler of ancient China) is still praised by the ancients; the legacy of King Wen of Zhou (King Wen of Zhou, founder of the Zhou dynasty) is also uniquely superior to later generations. How can it compare to initiating things and accomplishing undertakings, elucidating the Eightfold Path to manifest chapters; interpreting the truth and establishing words, guiding the world with the Threefold Knowledge (Threefold Knowledge: knowledge of past lives, knowledge of the future, and knowledge of the extinction of defilements). Its principle exhausts beyond the heavens and the earth, and its emotion encompasses beyond the sun and the moon. Comparing their merits, this is truly magnificent.' I respectfully believe that Your Majesty's golden wheel is in motion, and the jade calendar is in accordance with the times. Your teachings have spread throughout the four continents, and your benevolence has reached the nine regions. Your righteousness encompasses the sages of the past, and your merits surpass the gods. Even those who are born with multiple talents must rely on the grace of Heaven to achieve it. Initially, feeling compassion for the vanity case (vanity case, referring to women's dressing case, here a metaphor for shallow knowledge), you began to create monasteries (monastery); soon, you erected the victorious banner, and then promulgated the written laws. As for the heavenly flowers falling one after another, Your Majesty's literary talent is as turbulent as waves, swallowing the sea of pens and conceiving a dragon palace-like gorgeous rhetoric, covering the forest of words and encompassing the elegant crane tree. In content, it covers the Eight Treasures (Eight Treasures: the Tripitaka and other teachings), and externally it examines the Six Classics. It is both profound and can become a model, both grand and meticulous. It makes the relics of Jetavana (Jetavana, where Shakyamuni Buddha preached) even more sublime by relying on precious thoughts; the remaining fragrance of Lumbini (Lumbini, the birthplace of Shakyamuni Buddha) is immortalized by relying on exquisite articles. It is not only about restraining dreams and clarifying the path of confusion, but it is truly a person who melts the Four Heavens (Four Continents) and encompasses the Three Realms (Desire Realm, Form Realm, Formless Realm)!' Xuanzang believed that this inscription should be written by the emperor himself, so he presented a memorial to request it, but the emperor did not allow it. After presenting the memorial again, the emperor agreed. On April 8th, Xuanzang led the monks and nuns of the capital, prepared banners, precious chariots, incense, flowers, and Brahman music and other ceremonial guards, and welcomed the imperial inscription at Fanglin Gate. The emperor ordered the nine parts of music of the Taichang Temple, as well as the music and plays of Chang'an and Wannian counties, as well as relatives of the emperor, marquises, kings, and elders with virtue to escort it. It did not happen that day because of rain, and the inscription was welcomed on the 14th. The old historical records state that the emperor watched from the Anfu Gate tower, and Dharma Master Xuanzang welcomed the imperial inscription of the Great Ci'en Temple, and the ceremonial procession followed the customs of India (India), which was very grand. The emperor was very happy to see it. (9) In May, Dharma Master Xuanzang fell ill. The emperor ordered Jiang Xiaozhang, the Shangyao Fengyu, to treat him with acupuncture, and Shangguan Zong to take special care of his illness. He also sent messengers from the North Gate to observe the climate and report the news at any time.
息。奘因陳先朝以釋氏名位次道流之下。先帝晚年許為改正。又永徽初敕僧尼罪犯情難知者。同俗法推鞠。奘慮疾病委頓永隔天顏。附內使以聞。即日敕使報曰。所陳但佛道名位先朝處分事須平章。其同俗敕即為除落。師宜安意將息。奘疾尋愈。
十一月會天后難月。命入宮祈福。及分難神光滿宮。自庭燭天因號佛光王(即中宗也)初帝嘗謂奘曰。若生男子即聽出家。至是奘奉表請許。佛光王出家紹隆三寶。制可。
(十 丁巳) 二月幸洛陽。詔奘陪駕。五月奘辭還陳留。改葬父母。敕有司給葬具。
六月。召法師惠立與道士張惠。先辨二教先後。大臣臨證惠先義負。
(十一) 金陵牛頭山法融禪師者。潤州廷陵人也。姓韋氏。年十九學通經史。尋閱大部般若曉達真空。忽一日嘆曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山投師落髮后入牛頭山幽棲寺北巖之石室。有百鳥銜花之異。唐貞觀中。四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪。問寺僧此間有道人否。曰出家兒那個不是道人。祖曰。阿那個是道人。僧無對。別僧云。此去山中十里許有一懶融。見人不起亦不合掌。莫是道人。祖遂入山。見師端坐自若曾無所顧。祖問曰。在此作什麼。師曰。觀心。祖曰。觀是何人。心
【現代漢語翻譯】 現代漢語譯本：玄奘因為陳朝以來，佛教的名位次於道教之下而感到遺憾。先帝晚年曾答應改正。永徽初年，朝廷下令僧尼如果犯罪，情節難以查清的，就按照世俗法律審問。玄奘擔心自己疾病纏身，無法再見到皇帝，就通過內侍上奏。當天，皇帝就派使者回復說：『你所陳述的佛道名位是先朝決定的，需要仔細商議。至於按照世俗法律審問的敕令，已經廢除了。』讓玄奘安心養病。玄奘的病很快就好了。 十一月，正值天后生產，玄奘奉命入宮祈福。等到天后生產時，祥瑞的光芒充滿宮殿。因為庭院的燭光照亮了天空，因此（中宗）被稱作佛光王（即中宗）。當初，皇帝曾對玄奘說：『如果生下男孩，就允許他出家。』到這時，玄奘上表請求允許佛光王出家，繼承和發揚三寶。皇帝批準了。 （十 丁巳）二月，皇帝駕臨洛陽，詔令玄奘陪同。五月，玄奘辭別皇帝返回陳留，改葬父母。皇帝命令有關部門提供葬具。 六月，召見法師惠立與道士張惠，首先辨別佛教和道教的先後。大臣們親自驗證，惠立的義理先輸了。 （十一）金陵牛頭山法融禪師，是潤州廷陵人，姓韋。年輕時精通經史。後來閱讀大量《般若經》，領悟了真空的道理。有一天，他感嘆道：『儒家和道家的世俗經典不是究竟的法，般若的正觀才是出世的舟船。』於是隱居在茅山，拜師剃度，之後進入牛頭山幽棲寺北巖的石室。有百鳥銜花的奇異景象。唐朝貞觀年間，四祖遙觀天象，知道那座山上有奇異之人，於是親自去尋訪。他問寺里的僧人：『這裡有得道之人嗎？』僧人說：『出家人哪個不是得道之人？』四祖問：『哪個是得道之人？』僧人無言以對。另一個僧人說：『從這裡往山裡走十里左右，有個懶融，見人不起來，也不合掌，或許是得道之人。』四祖於是進山，見到法融禪師端坐自若，好像什麼都沒看見。四祖問道：『你在這裡做什麼？』法融禪師說：『觀心。』四祖問：『觀的是什麼人？心
【English Translation】 English version: Xuanzang felt regretful because, since the Chen dynasty, the position of Buddhism had been below that of Taoism. The late emperor had promised to correct this in his later years. In the early years of Yonghui, the court ordered that if monks and nuns committed crimes and the circumstances were difficult to ascertain, they would be interrogated according to secular laws. Xuanzang, fearing that he would be plagued by illness and unable to see the emperor again, reported this through a palace attendant. On the same day, the emperor sent an envoy to reply: 'The positions of Buddhism and Taoism that you have stated were decided by the previous dynasty and need to be carefully discussed. As for the decree to interrogate according to secular laws, it has been abolished.' He told Xuanzang to rest and recuperate. Xuanzang's illness soon improved. In November, during the Empress's difficult childbirth, Xuanzang was ordered to enter the palace to pray for blessings. When the Empress gave birth, auspicious light filled the palace. Because the candlelight in the courtyard illuminated the sky, (Emperor Zhongzong) was called the Buddha Light King (i.e., Zhongzong). Initially, the emperor had said to Xuanzang: 'If a boy is born, he will be allowed to become a monk.' At this time, Xuanzang submitted a memorial requesting permission for the Buddha Light King to become a monk and inherit and promote the Three Jewels (Sanbao). The emperor approved. (10th year of Ding Si) In February, the emperor visited Luoyang and ordered Xuanzang to accompany him. In May, Xuanzang bid farewell to the emperor and returned to Chenliu to rebury his parents. The emperor ordered the relevant departments to provide burial items. In June, the Dharma master Huili and the Taoist Zhang Hui were summoned to first distinguish the order of Buddhism and Taoism. The ministers personally verified that Huili's reasoning was defeated first. (11th year) Chan Master Farong of Niutou Mountain (Ox Head Mountain) in Jinling, was a native of Tingling in Runzhou, with the surname Wei. In his youth, he was proficient in classics and history. Later, he read extensively the 'Prajna Sutra' (Bore jing), understanding the truth of emptiness (真 Kong). One day, he sighed: 'The secular classics of Confucianism and Taoism are not the ultimate Dharma, the correct view of Prajna is the boat for transcending the world.' So he lived in seclusion in Maoshan, became a disciple and shaved his head, and then entered the stone chamber of Youqi Temple (幽棲寺) on the north cliff of Niutou Mountain. There was a strange phenomenon of hundreds of birds carrying flowers. During the Zhenguan period of the Tang Dynasty, the Fourth Patriarch (四祖) observed the celestial phenomena from afar and knew that there was an extraordinary person on that mountain, so he personally went to visit. He asked the monks in the temple: 'Is there a person of the Way (Dao ren) here?' The monk said: 'Which monk is not a person of the Way?' The Fourth Patriarch asked: 'Which one is the person of the Way?' The monk was speechless. Another monk said: 'About ten miles from here in the mountains, there is a Lazy Rong (懶融), who does not get up when he sees people, nor does he put his palms together, perhaps he is a person of the Way.' The Fourth Patriarch then entered the mountain and saw Chan Master Farong sitting upright and indifferent, as if he had not seen anything. The Fourth Patriarch asked: 'What are you doing here?' Chan Master Farong said: 'Observing the mind (觀心).' The Fourth Patriarch asked: 'Who is observing? The mind
是何物。師無對。起曰。師自何來。嘗識道信大師否。曰即貧道是也融再拜請示心法。祖曰。夫百千法門同歸方寸。河沙妙德盡在心源。一切戒定慧門神通變化悉自具足不離汝心。一切煩惱業障本自空寂。一切因果皆如幻夢。無三界可出。無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得。更無欠少與佛何殊。汝但任心自在。莫作觀行。亦莫息心。莫起貪嗔。莫懷愁慮。蕩蕩無礙任意縱橫。不作諸善不造眾惡。行住坐臥觸目遇緣。皆是佛之妙用快樂無憂。故名為道。融曰。心既具足復誰是佛。又誰為心。祖曰。非心不問佛。問佛非不心。融曰。既不許作觀行。于境起時如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情何由起。妄情既不起。真心任遍知。汝但隨心自在無復對治。即名常住法身無有變易。吾受璨大師頓宗法門。今以付汝。汝諦受吾言可止此山。當有五大士紹汝玄化。祖付法已歸於雙峰。師至顯慶二年閏正月二十三日。終於建初寺。壽六十四。臘四十一。窆于雞籠山。會送者萬餘人。廣如傳燈具載。
(十二 戊午) 夏四月。追僧道各二七人入宮論議。道士李榮以本際立義。法師義褒徴曰。既標本際。為道本于際耶。際本于道耶。榮曰。互得。褒曰。若道本于際
【現代漢語翻譯】 現代漢語譯本： 問：『是什麼？』 師父沒有回答。法融起身說：『師父從哪裡來？曾經認識道信大師（Daoxin Dashi，禪宗四祖）嗎？』 答：『我就是。』 法融再次拜見，請求開示心法。祖師說：『所有成千上萬的法門都歸於這方寸之心，像恒河沙一樣多的微妙功德都在於這心的本源。一切戒、定、慧的法門，神通變化，都自身具備，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如幻夢。沒有三界（欲界、色界、無色界）可以出離，沒有菩提（Bodhi，覺悟）可以追求。人和非人，其本性與相貌是平等的。大道虛空曠遠，超越思慮。這樣的法，你現在已經得到了，更沒有什麼欠缺，與佛有什麼不同呢？你只管任心自在，不要作意觀想，也不要停止心念，不要生起貪婪和嗔恨，不要懷有憂愁和顧慮。坦蕩無礙，任意縱橫。不作諸善，不造眾惡。行走、站立、坐臥，接觸事物，遇到因緣，都是佛的妙用，快樂無憂。所以稱之為道。』 法融說：『心既然具足一切，那麼誰是佛？又誰是心呢？』 祖師說：『不是心，就不要問佛；問佛，就離不開心。』 法融說：『既然不許作意觀想，那麼在境界生起的時候，如何對治呢？』 祖師說：『境界和因緣沒有好壞，好壞產生於心。心如果不強加分別，虛妄的情感從哪裡生起呢？虛妄的情感既然不生起，真心就任運普遍知曉。你只管隨心自在，不再需要對治，這就叫做常住法身，沒有變易。我接受了璨大師（Can Dashi，禪宗三祖僧璨）的頓悟法門，現在傳付給你。你仔細聽我的話，可以住在這座山裡。當有五位大士來繼承你的玄妙教化。』 祖師傳法完畢，就回到雙峰山。法融禪師在顯慶二年閏正月二十三日，在建初寺圓寂，享年六十四歲，僧臘四十一年。安葬在雞籠山。前往送葬的人有一萬多人。詳細情況記載在《傳燈錄》中。
（十二 戊午）夏季四月，朝廷召集僧人和道士各十四人入宮論辯。道士李榮用『本際』（Benji，宇宙的本源）立論。法師義褒質問道：『既然標榜『本際』，那麼是道以『際』為本呢？還是『際』以道為本呢？』 李榮回答：『互相為本。』 義褒說：『如果道以『際』為本，
【English Translation】 English version: Asked: 'What is it?' The master did not answer. Farong rose and said: 'Where does the master come from? Have you ever known Dàoxìn Dàshī (道信大師, the Fourth Patriarch of Chan Buddhism)?' Replied: 'This poor monk is he.' Farong bowed again, requesting instruction on the mind-dharma. The Patriarch said: 'All the myriad thousands of dharma-gates return to this square inch of the heart; the myriad wonderful virtues, as numerous as the sands of the Ganges, are all within the source of the mind. All the gates of precepts, samādhi, and prajñā, supernatural powers and transformations, are all fully possessed within yourself, not apart from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like illusory dreams. There is no Three Realms (Desire Realm, Form Realm, Formless Realm) to escape from, no Bodhi (覺悟, Enlightenment) to seek. Humans and non-humans are equal in nature and appearance. The Great Way is vast and empty, beyond thought and deliberation. This dharma, you have already obtained it now, there is nothing more lacking, what difference is there between you and a Buddha? You just let your mind be free and at ease, do not engage in contemplation, nor cease the mind, do not give rise to greed and anger, do not harbor sorrow and worry. Be unrestrained and unhindered, free and unconfined. Do not perform various good deeds, do not create various evils. Walking, standing, sitting, lying down, encountering sights and circumstances, all are the wonderful functions of the Buddha, joyful and without worry. Therefore, it is called the Way.' Farong said: 'Since the mind is fully complete, then who is the Buddha? And who is the mind?' The Patriarch said: 'If not the mind, do not ask about the Buddha; asking about the Buddha is inseparable from the mind.' Farong said: 'Since contemplation is not permitted, how should one deal with the arising of circumstances?' The Patriarch said: 'Circumstances and conditions have no good or bad; good and bad arise from the mind. If the mind does not impose names, how can deluded emotions arise? Since deluded emotions do not arise, the true mind freely pervades all knowing. You just let your mind be free and at ease, no longer needing to deal with anything, this is called the permanent Dharma-body, without change. I received the sudden enlightenment dharma-gate from Càn Dàshī (璨大師, the Third Patriarch of Chan Buddhism), and now I entrust it to you. Listen carefully to my words, you can stay on this mountain. There will be five great scholars to inherit your profound teachings.' After the Patriarch transmitted the Dharma, he returned to Shuangfeng Mountain. The master passed away at Jianchu Temple on the twenty-third day of the intercalary first month of the second year of Xianqing, at the age of sixty-four, with forty-one years as a monk. He was buried on Chicken Cage Mountain. More than ten thousand people attended the funeral. The details are recorded in the Transmission of the Lamp.
(12th, Wuwu) In the fourth month of summer, the court summoned fourteen monks and fourteen Taoists to the palace for debate. The Taoist Li Rong established his argument based on 'Benji' (本際, the origin of the universe). The Dharma Master Yi Bao questioned: 'Since you proclaim 'Benji', then does the Dao take 'Ji' as its origin, or does 'Ji' take the Dao as its origin?' Li Rong replied: 'They are mutually the origin.' Yi Bao said: 'If the Dao takes 'Ji' as its origin,'
際為道本。則亦可際本于道道為際源。榮曰。亦通耳。褒曰。若本際與道互得相返。則亦可自然與道互相法也。榮曰。道法自然。自然不法道。褒曰。若爾則道本于際。本際不本于道矣。榮意前言之失不復主義。以他語嘲褒。褒正色曰。對萬乘之前立論。申明邪正以簡帝心。豈以他辭塵瀆天聽。榮慚服。帝嘉之令引榮退席。揖黃頤對褒談論。極莫而罷。
(十三) 是歲法師玄奘抗表。辭入嵩山少林寺。專意譯經。降御札報曰。省表知欲晦跡巖泉。追遁遠而架往。托慮神寂。軌澄什以標今。仰揖風規是所欽尚。朕業空學寡靡究高深。然以淺識薄聞未見其可。法師津樑三界汲引四生。智皎心燈定凝意水。非情塵之所翳。豈識浪之能驚。道德可居。何必太華疊嶺。空寂可舍豈獨少室重巒。幸戢來言勿復重請。則市朝大隱。不獨貴於前賢。見聞弘益。更可珍于即代。奘進啟奉謝。略曰。昔季重蒙魏君之禮。唯敘睽離。惠遠辱晉后之書。才令給米。未睹辭兼空寂可舍之旨。誨示大隱市朝之情。故知人主之懷窮真罄俗。綜有該無。超羲軒而更高。駕曹馬而逾遠者矣。時奘公道震天下。謀欲禁止舊經唯弘新典。有禪師法沖者。善楞伽宗旨。雅為房梁公所重。因見奘而諫之曰。聞君將廢罷舊經不許弘宣。此未可也。法師頃依舊
【現代漢語翻譯】 現代漢語譯本： 際是道的根本。那麼也可以說本際以道為根本，道為本際的源頭。榮說：『也可以這樣理解。』褒說：『如果本際與道可以互相作為根本，互相返回，那麼也可以說自然與道互相傚法了。』榮說：『道傚法自然，自然不傚法道。』褒說：『如果這樣，那麼道以本際為根本，本際就不以道為根本了。』榮意識到之前言論的失誤，不再堅持自己的主張，用其他話來嘲諷褒。褒神色嚴肅地說：『在皇帝面前立論，闡明邪正來讓皇帝明辨，怎麼能用其他言辭來玷污皇帝的聽聞呢？』榮感到慚愧而順服。皇帝讚賞褒，命令侍從帶榮退下，邀請黃頤與褒對談，直到深夜才結束。
（十三）這一年，法師玄奘上奏章，辭別入嵩山少林寺，專心翻譯佛經。皇帝下詔回覆說：『看了你的奏章，知道你想要隱居山林，追隨古代隱士的足跡，寄託心於神聖寂靜之中，傚法鳩摩羅什來標榜當今。仰慕你的風範，我非常欽佩。我學識淺薄，不能深入研究高深的佛法。然而以我淺薄的見識，認為這樣做不妥。法師是三界的橋樑，是汲引四生（四種生命形態）的引路人，智慧如明燈，心如止水，不會被世俗的情感所矇蔽，不會被認識的波浪所驚擾。有道德的人在哪裡都可以修行，何必一定要在太華山重疊的山嶺中？空寂之心在哪裡都可以保持，何必一定要在少室山重重的山巒中？希望你收回隱退的想法，不要再次請求。那麼在市井朝廷中隱居，不只是古代賢人所推崇的，你的見聞弘揚佛法，更能被當今時代所珍視。』玄奘再次上奏章表示感謝，大意是：『過去季重受到魏文帝的禮遇，只是敘述離別之情。慧遠大師受到晉朝皇帝的信件，才得到供給糧食。沒有見過辭退兼顧空寂之心的旨意，教誨在市井朝廷中隱居的情懷。因此知道君主的心懷窮盡真理，涵蓋世俗，綜合有和無，超越伏羲和軒轅，超過曹操和司馬懿。』當時玄奘的聲望震動天下，有人謀劃禁止舊的佛經，只弘揚新的佛典。有位禪師名叫法沖，精通《楞伽經》的宗旨，受到房梁公的器重，於是去見玄奘並勸諫他說：『聽說您將要廢除舊的佛經，不允許弘揚宣講，這是不可行的。法師您近來仍然』
【English Translation】 English version: 'The Limit is the root of the Dao.' Then it can also be said that the Fundamental Limit takes the Dao as its root, and the Dao is the source of the Fundamental Limit. Rong said, 'That can also be understood.' Bao said, 'If the Fundamental Limit and the Dao can mutually serve as the root and return to each other, then it can also be said that Nature and the Dao emulate each other.' Rong said, 'The Dao emulates Nature, but Nature does not emulate the Dao.' Bao said, 'If that is the case, then the Dao takes the Fundamental Limit as its root, and the Fundamental Limit does not take the Dao as its root.' Rong realized the error of his previous statement and no longer insisted on his own view, using other words to mock Bao. Bao said with a serious expression, 'To argue before the emperor, clarifying what is right and wrong to enlighten the emperor's mind, how can one use other words to defile the emperor's hearing?' Rong felt ashamed and submitted. The emperor praised Bao and ordered attendants to escort Rong away, inviting Huang Yi to discuss with Bao until late at night.
(13) In this year, Dharma Master Xuanzang (Buddhist monk) submitted a memorial, bidding farewell to enter Shaolin Temple (Buddhist temple) on Mount Song (mountain), focusing on translating Buddhist scriptures. The emperor issued an edict in response, saying, 'Having read your memorial, I know that you wish to retreat to the mountains and forests, following the footsteps of ancient hermits, entrusting your mind to sacred tranquility, emulating Kumarajiva (Buddhist monk and translator) to set an example for the present. Admiring your demeanor, I greatly admire you. My knowledge is shallow, and I cannot deeply study the profound Buddhist teachings. However, with my limited knowledge, I believe that doing so is not appropriate. The Dharma Master is a bridge for the Three Realms (desire realm, form realm, formless realm), a guide for drawing in the Four Births (four types of birth: from the womb, from eggs, from moisture, and by transformation), wisdom is like a bright lamp, and the mind is like still water, not obscured by worldly emotions, not startled by the waves of knowledge. A virtuous person can practice anywhere, why must it be in the overlapping mountains of Mount Taihua (mountain)? A state of emptiness can be maintained anywhere, why must it be in the heavy mountains of Mount Shaoshi (mountain)? I hope you withdraw your thoughts of retreat and do not request again. Then, to live in seclusion in the marketplace and court is not only valued by ancient sages, but your knowledge and propagation of the Dharma can be even more cherished in the present era.' Xuanzang submitted another memorial to express his gratitude, the gist of which was: 'In the past, Ji Zhong (historical figure) received the courtesy of Emperor Wen of Wei (historical figure), only narrating the feelings of separation. Master Huiyuan (Buddhist monk) received letters from the Jin Dynasty (historical dynasty) emperor, only to receive provisions of rice. I have not seen the intention of declining while encompassing the mind of emptiness, teaching the sentiment of living in seclusion in the marketplace and court. Therefore, I know that the monarch's mind exhausts the truth, encompasses the mundane, synthesizes existence and non-existence, surpassing Fuxi (mythical ruler) and Xuanyuan (mythical ruler), exceeding Cao Cao (historical figure) and Sima Yi (historical figure).' At that time, Xuanzang's reputation shook the world, and some people plotted to prohibit the old Buddhist scriptures and only promote the new Buddhist texts. There was a Chan (Zen) master named Fachong (Buddhist monk), who was proficient in the principles of the Lankavatara Sutra (Buddhist scripture) and was valued by Lord Fang Liang (historical figure), so he went to see Xuanzang and advised him, saying, 'I heard that you are going to abolish the old Buddhist scriptures and not allow them to be propagated and preached, this is not feasible. Dharma Master, you have recently still'
經入道。今若棄舊崇新。則法師亦當返初復依新經出家可乎。奘悟而止。
(十四 己未) 四年帝在合璧宮。追僧道論義。法師會隱立五蘊義。法師神泰立九斷知義。道士李榮黃壽不知名義。茫如夢海。雖事往返而廓落無歸。遂敕道士立義。於是李榮立道生萬物義。法師惠立問曰。先生立道生萬物。未審此道是有知耶是無知耶。榮曰。人法地。地法天。天法道。既為天地之法。豈曰無知。立曰。必若有知則合唯生於善。何故亦生於惡。既善惡升沈叢雜混生則無知矣。請試劇陳之。如上古未開闢時。何不早生今日聖明子育黔黎與之榮樂。乃先誕共工蚩尤桀紂幽厲之徒而殘賊斯民耶。人臣之中。何不唯生稷契夔龍之輩。而使飛廉惡來靳尚新莽之儔諛諂其君致邦國傾亂耶。羽族之中。何不唯生鸞鳳嘉禽。而更生梟鏡惡鳥乎。毛群之中。何不唯生麒麟驊騮。復生豺狼豪猬乎。以至草木等類美惡不同。既混糅俱生不別善惡。則道無知不能生物。云何得稱天地取法而生萬物乎。據佛世尊窮理盡性之教則天地萬物是業。眾生以業力故所感不同。以善業勝者。則琉璃為地。黃金為道。瓊樹蔭陌。玉葉垂亭。甘露充餐。綺衣為座。惡業多者。沙壤為地。瓦礫為衢。稗飯充飢。麻衣蔽體。泥行雨宿。霜獲暑耕。皆自業所感無人使之
{ "translations": [ "現代漢語譯本：如果現在拋棄舊的經典而去崇尚新的經典，那麼法師您也應當返回最初，重新依據新的經典出家，可以嗎？』玄奘聽后醒悟，不再爭辯。", "", "（十四 己未）貞觀四年，太宗皇帝在合璧宮召集僧人和道士辯論義理。法師慧隱闡述『五蘊』的含義，法師神泰闡述『九斷知』的含義。道士李榮、黃壽不明白這些名義，茫然如同置身夢海。雖然辯論往返多次，但始終空洞無歸宿。於是皇帝命令道士們也闡述義理。李榮於是闡述『道生萬物』的義理。法師慧立問道：『先生您說「道生萬物」，請問這個「道」是有知覺的呢，還是沒有知覺的呢？』李榮說：『人傚法地，地傚法天，天傚法道。既然是天地所傚法的對象，怎麼能說是沒有知覺的呢？』慧立說：『如果一定說它有知覺，就應該只產生善，為什麼也產生惡呢？既然善惡興衰，混雜而生，那就是沒有知覺了。請允許我詳細陳述：在上古未開闢之時，為什麼不早點產生今日聖明的天子，來養育百姓，使他們享受榮華快樂，卻先產生共工、蚩尤、桀、紂、幽王、厲王之流，來殘害百姓呢？在人臣之中，為什麼不只產生稷、契、夔、龍這樣的人才，卻讓飛廉、惡來、靳尚、王莽之輩，用諂媚之言迷惑君主，導致國家傾覆呢？在鳥類之中，為什麼不只產生鸞鳳這樣的吉祥鳥，卻又產生貓頭鷹這樣的惡鳥呢？在獸類之中，為什麼不只產生麒麟、驊騮這樣的瑞獸良馬，卻又產生豺狼、豪豬這樣的惡獸呢？以至於草木等類，美好和醜惡不同，既然混雜一起產生，不區分善惡，那麼「道」就是沒有知覺，不能產生萬物。又怎麼能稱作天地傚法的對象，而產生萬物呢？』根據佛世尊窮究真理、徹悟本性的教義，天地萬物都是由『業』所生。眾生因為業力的緣故，所感受到的果報不同。以善業為主的，則以琉璃為地，黃金為道路，瓊樹遮蔽道路，玉葉垂掛亭臺，甘露充當食物，綺麗的衣服作為座位；惡業多的，則以沙土為地，瓦礫為道路，粗糧充飢，麻衣蔽體，在泥濘中行走，在雨中住宿，冒著嚴霜收割，頂著酷暑耕作。這些都是各自的業力所感召，沒有人強迫他們這樣。'" , "english_translations": [ "English version: 'If now you abandon the old scriptures to venerate the new, then you, Venerable Master, should also return to your beginnings and re-ordain according to the new scriptures, shouldn't you?' Xuanzang realized his error and stopped arguing.", "", "(Fourteenth, Jiwei) In the fourth year of the Zhenguan era, Emperor Taizong convened monks and Daoists at the Hebi Palace to debate doctrines. Dharma Master Huiyin expounded on the meaning of the 'Five Skandhas' (Wuyun), and Dharma Master Shentai expounded on the meaning of 'Nine Severances of Knowledge' (Jiuduanzhi). The Daoist priests Li Rong and Huang Shou did not understand these terms, feeling lost as if in a sea of dreams. Although the debates went back and forth, they were ultimately empty and without resolution. Therefore, the Emperor ordered the Daoists to also expound on their doctrines. Thereupon, Li Rong expounded on the doctrine of 'Dao Generates All Things'. Dharma Master Huili asked: 'Venerable Sir, you say that 'Dao Generates All Things'. I wonder, does this 'Dao' have consciousness or is it without consciousness?' Li Rong said: 'Humans follow the Earth, the Earth follows Heaven, and Heaven follows the Dao. Since it is what Heaven and Earth follow, how can it be said to be without consciousness?' Huili said: 'If it is necessarily said to have consciousness, then it should only produce good. Why does it also produce evil? Since good and evil rise and fall, mixed together in their generation, then it is without consciousness. Please allow me to elaborate: In the ancient times before the world was opened up, why did it not produce the wise and enlightened Son of Heaven of today earlier, to nurture the people and allow them to enjoy glory and happiness, but instead first produce the likes of Gonggong, Chiyou, Jie, Zhou, Youwang, and Liwang, to harm the people? Among human ministers, why did it not only produce talents like Ji, Qi, Kui, and Long, but instead allow the likes of Feilian, Elai, Jinshang, and Wang Mang to deceive their rulers with flattery, leading to the downfall of states? Among birds, why did it not only produce auspicious birds like the Luan and Phoenix, but instead produce evil birds like the owl? Among beasts, why did it not only produce auspicious beasts and fine horses like the Qilin and Hualiu, but instead produce evil beasts like the jackal and hedgehog? Even with plants and trees, there are differences between the beautiful and the ugly. Since they are mixed together in their generation, without distinguishing between good and evil, then the 'Dao' is without consciousness and cannot generate all things. How can it be called what Heaven and Earth follow, and generate all things?' According to the teachings of the World Honored One, the Buddha, who exhausted the principles and thoroughly understood the nature, all things in Heaven and Earth are created by 'Karma' (Ye). Because of the power of karma, sentient beings experience different results. Those with predominantly good karma have lands of lapis lazuli, roads of gold, jade trees shading the paths, jade leaves hanging from pavilions, nectar as food, and brocade clothes as seats. Those with much evil karma have lands of sand and gravel, roads of rubble, coarse grain for food, hemp clothes to cover their bodies, walking in mud, sleeping in rain, harvesting in frost, and plowing in heat. All of these are the result of their own karma, and no one forces them to do so." ] }
。吾子心迷不識。妄言道生。一何可憫。榮愕然不知所對。惠立乘機拂弄。榮亦杜默遂赧然下座。揖黃壽前席。立老子名義。法師會隱以老子國家先宗。既難其名恐有觸犯。即奏曰。黃壽身預黃冠不知諱忌。城狐社鼠猶事依憑。國家遠承龍德之後。陛下老氏子孫。豈有對人子孫而公談祖諱。至如五千言中大有好義。壽不能標列而說聖人之名。計罪論刑死有餘及。帝肯首曰。固當別立義。壽既遭沮挫慚汗失圖。雖事言對而次序乖越。及罷。帝曰。朕觀二家之論。宗旨竟未分明。法師惠立驟對曰。二家之論宗旨未明。實如明詔。何則眾僧立義道士不識其源。既恥無辭遂讜𧬈謾語。至如會隱立五蘊義。黃頤以蔭名來難。且蔭以覆蓋為宗。蘊以積聚為義。如色有十一。聚在色名之下。識有八種。積在一名之中。舉統以收稱為蘊義。若以蔭名見難義理全乖。又神泰立九斷知義。道士生來。未聞此名。論座雖登不知發問之處。無以遮慚遂浪作余語。由是宗旨不明光瀆天聽。過在道士。然佛法大宗因緣為最。故云。未嘗有一法不從因緣生。且如目見殿柱須具五緣。一識心不亂。二眼根不壞。三藉以光明。四有境現前。五中間無障。必具此緣方得見柱。若曦光已沒龍燭未明。縱有朱楹何由可見。又如嘉穀陽和之月。假水土人工則能萌芽
。夏盛甕中冬藏地陷。緣不具故畢竟不生。而人亦然。內則業感為因。外則父母為緣。身方得生。父母乖違終無生理。乃至羽毛萬匯悉亦如之。故經云。深入緣起斷諸邪見。由佛智慧窮法實相。是稱無上正覺為人天師。外道之輩則不如是。或計諸法自然。即同此方莊老。或言無因。或云宿作。並是邪宗不明法本。又對御說依他遍計圓成三性之義。及辭出宮。少選敕內給事王君德傳宣曰。師等因緣義甚好。何不早論。詣道士李榮等傳敕曰。何不學佛經。於是榮等羞縮。為之氣塞。
是歲帝敕奘三藏於玉華宮譯般若經。至龍朔三年冬十月二十三日才畢。凡六百卷進上。帝嘉嘆曰。朕以軍國務殷不及委讀。今觀佛經之大。若其瞻天望海莫測高深。以儒道九流方之。如河瀅之類溟渤也。而世云三教齊致者是妄談耳。
(十五 庚申) 屈僧拜俗詔。帝初崇三寶。后復憍慢。四月十五日下詔。令沙門致敬君親。恐爽恒請。至十六日敕付有司詳議。是月二十一日大莊嚴寺威秀等上不拜表。至二十五日沙門道宣等上雍州牧沛王倫不拜表。二十七日宣等又上榮國夫人楊氏不拜俗啟及上敘佛教隆替事狀。大意是前朝代興替。然後引經不拜俗文。梵網經云。出家人法不向國王禮拜。不向父母禮拜。六親不敬。鬼神不禮。涅槃經
【現代漢語翻譯】 現代漢語譯本：夏天茂盛的甕中植物，冬天藏在地下的東西，因為因緣不具足，所以最終不會生長。人也是這樣，內在有業力感應作為因，外在有父母作為緣，身體才能得以出生。如果父母不和，最終也不會有生育的道理。乃至羽毛、萬物都像這樣。所以經書上說：深入瞭解緣起，才能斷除各種邪見。憑藉佛的智慧，窮盡諸法的真實相狀，這才能被稱為無上正覺，成為人天導師。外道之輩就不是這樣，有人認為諸法是自然而然產生的，就和此地的莊子、老子一樣；有人說是沒有原因的；有人說是前世所造就的。這些都是邪門歪道，不明白法的根本。又當著皇帝的面講解依他起性（Paratantra-svabhava，事物相互依存的性質），遍計所執性（Parikalpita-svabhava，虛妄分別的性質）和圓成實性（Parinispanna-svabhava，事物真實圓滿的性質）這三種性質的含義。之後辭別離開皇宮。不久，皇帝命令內給事王君德傳旨說：『法師們講的因緣義非常好，為什麼不早點講呢？』又向道士李榮等人傳旨說：『為什麼不學習佛經呢？』於是李榮等人感到羞愧，為之氣塞。 這一年，皇帝命令玄奘三藏（Xuanzang Sanzang，唐代著名僧人、翻譯家）在玉華宮翻譯《般若經》。到龍朔三年（公元663年）冬十月二十三日才完成，共六百卷進獻給皇帝。皇帝讚歎說：『我因為軍國事務繁忙，沒有時間仔細閱讀。現在看來佛經的博大，就像瞻望天空、眺望大海一樣，無法測度其高深。用儒家、道家和九流來相比，就像小河溝和大海一樣。而世人說三教並重，是妄談罷了。』 （十五 庚申）屈僧拜俗詔。皇帝起初崇敬三寶，後來又變得驕慢。四月十五日下詔，命令沙門（Shramana，佛教出家人的通稱）向君主和父母致敬。恐怕大家不習慣，到十六日命令有關部門詳細討論。這個月二十一日，大莊嚴寺的威秀等人呈上不拜表。到二十五日，沙門道宣（Daoxuan，唐代著名律師）等人呈上雍州牧沛王倫不拜表。二十七日，道宣等人又呈上榮國夫人楊氏不拜俗啟，以及呈上敘述佛教興衰事狀的奏章。大意是前朝的興替，然後引用經文說明不拜俗的道理。《梵網經》（Brahmajala Sutra）說：出家人不向國王禮拜，不向父母禮拜，六親不敬，鬼神不禮。《涅槃經》（Nirvana Sutra）說：
【English Translation】 English version: Summer flourishing plants in jars and winter stored things buried underground ultimately do not grow because the conditions are not complete. It is the same with people. Internally, karmic influence serves as the cause, and externally, parents serve as the condition, so that the body can be born. If parents are discordant, there will ultimately be no principle of procreation. Even feathers and all things are like this. Therefore, the sutra says: 'Deeply understand dependent origination to cut off all wrong views.' Relying on the wisdom of the Buddha, exhaustively understand the true nature of all dharmas. This is what is called unsurpassed perfect enlightenment, becoming a teacher of humans and devas. Those of other paths are not like this. Some believe that all dharmas arise naturally, which is the same as Zhuangzi and Laozi here; some say there is no cause; some say it is due to past actions. These are all heretical sects that do not understand the root of the Dharma. Furthermore, in the presence of the emperor, he explained the meaning of the three natures: dependent nature (Paratantra-svabhava, the nature of interdependence), imputed nature (Parikalpita-svabhava, the nature of false discrimination), and perfected nature (Parinispanna-svabhava, the nature of true perfection). Afterwards, he bid farewell and left the palace. Soon after, the emperor ordered the inner attendant Wang Junde to convey the decree, saying: 'The Dharma masters' explanation of dependent origination is very good, why didn't they discuss it earlier?' He also conveyed the decree to the Daoist Li Rong and others, saying: 'Why don't you study the Buddhist scriptures?' Thereupon, Li Rong and others felt ashamed and suffocated. In this year, the emperor ordered Xuanzang Sanzang (Xuanzang Sanzang, a famous monk and translator of the Tang Dynasty) to translate the Prajna Sutra at Yuhua Palace. It was not completed until the twenty-third day of the tenth month in the third year of Longshuo (663 AD), totaling six hundred volumes presented to the emperor. The emperor praised, saying: 'Because I am busy with military and state affairs, I do not have time to read carefully. Now, looking at the vastness of the Buddhist scriptures, it is like gazing at the sky and looking at the sea, unable to measure its height and depth. Comparing it to Confucianism, Taoism, and the Nine Schools, it is like a small river compared to the vast ocean. And the world says that the three teachings are equally important, which is just empty talk.' (15th Gengshen) Edict compelling monks to bow to laity. The emperor initially revered the Three Jewels, but later became arrogant. On the fifteenth day of the fourth month, he issued an edict ordering Shramanas (Shramana, a general term for Buddhist renunciates) to pay respect to the ruler and parents. Fearing that people would not be accustomed to it, on the sixteenth day, he ordered the relevant departments to discuss it in detail. On the twenty-first day of this month, Wei Xiu and others from Dazhuangyan Temple presented a memorial refusing to bow. On the twenty-fifth day, Shramana Daoxuan (Daoxuan, a famous Vinaya master of the Tang Dynasty) and others presented a memorial to Pei Wang Lun, the governor of Yongzhou, refusing to bow. On the twenty-seventh day, Daoxuan and others also presented a memorial to Lady Yang of Rongguo, refusing to bow to the laity, as well as a memorial narrating the rise and fall of Buddhism. The main idea was the rise and fall of previous dynasties, and then quoting scriptures to explain the principle of not bowing to the laity. The Brahmajala Sutra says: 'A renunciate does not bow to the king, does not bow to parents, does not respect the six relatives, and does not pay homage to ghosts and gods.' The Nirvana Sutra says:
第六卷云。出家人不禮敬在家人。四分律云。佛令諸比丘相次禮拜。不應禮拜一切白衣。佛本行經五十三卷云。輸頭檀王與諸眷屬百官次第禮佛足已。佛言。王今可禮優波璃並諸比丘足。王聞佛教即從座起頂禮五百比丘足。新出家者次第而禮。薩遮尼乾子經云。若謗聲聞辟支佛法及大乘法毀訾留難者犯根本罪。僧道宣尋白朝宰群公。伏見詔書令僧致敬君父。事理深遠非淺情能測。夫以出家之跡列聖齊規。真俗之科百王同軌。干木在魏。高抗而謁文侯。子陵居漢。長揖而尋光武。彼稱小道尚懷高蹈之門。豈此沙門不垂閑放之美者矣。
沙門威秀等謹錄佛經。沙門不合跪拜父母。有損無益。其文如左。梵網如前。順正理云。國君不求比丘禮拜。略曰。玄教東漸六百餘載。上代皇王無不依經敬仰也。僧威秀等言。竊聞。真俗異區。桑門割有生之戀。幽顯殊服。田衣無拜首之容。理同越情道仍舛物。伏惟陛下匡振遠猷提獎幽概。既已崇之於國。亦以行之於家。足使舍俗無習俗之儀出家絕居家之敬。護法斯在提福莫先。自然教有可甄人知自勉。不勝誠懇之至。謹奉表以聞。於時上表者眾不煩具錄。備如弘明集○至五月十五日。大集文武百僚于中臺。將議其事。京邑沙門道宣等三百餘人競陳狀啟。紛諍不定。有司各以表聞。
【現代漢語翻譯】 現代漢語譯本： 第六卷說，出家人不禮敬在家人。《四分律》說，佛陀讓眾比丘依次禮拜，但不應禮拜一切在家人。《佛本行經》第五十三卷說，凈飯王（Śuddhodana-rāja，釋迦牟尼佛的父親）與諸眷屬百官依次禮拜佛足后，佛陀說：『大王現在可以禮敬優波離（Upāli，佛陀十大弟子之一，持戒第一）以及眾比丘的足。』國王聽聞佛陀的教誨，立即從座位起身，頂禮五百比丘的足。新出家的比丘依次接受禮拜。《薩遮尼乾子經》說，如果有人誹謗聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、辟支佛（Pratyekabuddha，無師自悟的聖者）之法以及大乘法，譭謗阻撓，就犯了根本罪。僧人道宣（Dàoxuān，唐代律宗高僧）隨即稟告朝廷宰相和各位大臣，說：『我私下看到詔書，命令僧人尊敬君王和父母，這件事的道理深遠，不是淺薄的情感所能理解的。』出家人的行為，歷代聖賢都遵循同樣的規範；僧俗的區分，歷代君王都遵循同樣的準則。干木（Gàn Mù，戰國時期魏國人，隱士）在魏國，高傲地拜見魏文侯；子陵（Zǐlíng，即嚴光，東漢初年隱士）在漢朝，只是長揖而不跪拜漢光武帝。他們所推崇的儒道尚且懷有高蹈避世的志向，難道這些沙門（Śrāmaṇa，出家修道者）不應該保持閒適放逸的風度嗎？ 沙門威秀（Wēixiù，人名）等人恭敬地記錄佛經，認為沙門不應該跪拜父母，這樣做有損無益。相關經文如下：《梵網經》如前所述。《順正理論》說，國君不應要求比丘禮拜。簡而言之，佛教傳入中國已經六百多年，上代皇王沒有不依據佛經而對僧人敬仰的。僧人威秀等人說：『我們私下聽說，僧俗有別，出家人割捨了對世俗的眷戀；僧俗的服飾不同，僧人的袈裟沒有跪拜的禮儀。』道理上與世俗之情相悖，道義上與世俗之物相違。希望陛下能夠匡正深遠的謀略，提倡隱逸的志向，既然已經在國家提倡了對僧人的尊重，也應該在家庭中實行。這樣才能使捨棄世俗的人沒有世俗的禮儀，出家的人斷絕在家的尊敬。護持佛法就在於此，提升福報沒有比這更重要的了。自然會使佛教的真諦得以彰顯，人們知道自我勉勵。我們懷著無比誠懇的心情，謹呈上奏表以稟告。』當時上奏表的人很多，不一一記錄，詳細情況記載在《弘明集》中。到了五月十五日，朝廷召集文武百官于中臺，將要商議此事。京城的沙門道宣等三百餘人紛紛呈上陳情書，爭論不休。有關部門各自將奏表呈報上去。
【English Translation】 English version: Volume Six states that renunciants do not pay homage to laypeople. The Four-Part Vinaya (Sìfēn Lǜ) says that the Buddha instructed all bhikṣus (比丘, monks) to bow in sequence, but they should not bow to any laypeople. The fifty-third volume of the Buddha's Deeds (Fó Běn Xíng Jīng) states that after King Śuddhodana (凈飯王, Śuddhodana-rāja, father of Siddhartha Gautama) and his family and officials had bowed to the Buddha's feet in order, the Buddha said, 'O King, now you may bow to the feet of Upāli (優波離, one of the Buddha's ten principal disciples, foremost in discipline) and all the bhikṣus.' Upon hearing the Buddha's teaching, the king immediately rose from his seat and prostrated himself at the feet of five hundred bhikṣus. The newly ordained bowed in sequence. The Satyaka Nigaṇṭha Sūtra (Sàzhē Níqiánzǐ Jīng) states that if someone slanders the teachings of śrāvakas (聲聞, Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), pratyekabuddhas (辟支佛, Pratyekabuddha, enlightened beings who achieve enlightenment on their own without a teacher), or the Mahayana teachings, and obstructs them, they commit a fundamental offense. The monk Dàoxuān (道宣, Dàoxuān, a prominent Tang Dynasty Vinaya master) then reported to the chancellors and ministers of the court, saying, 'I have secretly seen the imperial edict ordering monks to respect the ruler and their parents. The reasoning behind this is profound and cannot be understood by shallow emotions.' The conduct of renunciants has been consistently regulated by sages, and the distinction between the monastic and secular realms has been consistently followed by all rulers. Gàn Mù (干木, Gàn Mù, a recluse from the Wei state during the Warring States period) in Wei haughtily greeted Marquis Wen, and Zǐlíng (子陵, Zǐlíng, also known as Yan Guang, a recluse from the early Eastern Han Dynasty) in Han only bowed with a hand gesture to Emperor Guangwu. Even they, who advocated minor paths, cherished the spirit of lofty detachment. How can these śrāmaṇas (沙門, Śrāmaṇa, wandering ascetics) not maintain the beauty of leisure and freedom? The śrāmaṇa Wēixiù (威秀, Wēixiù, a personal name) and others respectfully record the Buddhist scriptures, believing that śrāmaṇas should not kneel to their parents, as it is detrimental and not beneficial. The relevant texts are as follows: The Brahma Net Sutra (Fànwǎng Jīng) as mentioned before. The Nyāyānusāra (Shùn Zhènglǐ Lùn) states that the ruler should not demand that bhikṣus bow. In short, Buddhism has been spreading eastward for over six hundred years, and the emperors of past dynasties have all revered monks according to the scriptures. The monks Wēixiù and others say, 'We have privately heard that the monastic and secular realms are distinct, and renunciants have severed their attachment to worldly affections; the monastic and secular garments are different, and the monastic robes do not have the custom of bowing.' In principle, it contradicts worldly emotions, and in morality, it goes against worldly things. We hope that Your Majesty can rectify far-reaching strategies and promote the aspirations of recluses. Since respect for monks has already been promoted in the country, it should also be practiced in the family. This will ensure that those who have renounced the world do not have worldly customs, and those who have left home sever the respect of being at home. Protecting the Dharma lies in this, and there is nothing more important than increasing merit. Naturally, the essence of Buddhism will be revealed, and people will know to strive for self-improvement. With utmost sincerity, we respectfully submit this memorial for your consideration.' At that time, there were many who submitted memorials, which will not be recorded one by one. Detailed information is recorded in the Collection for the Propagation and Clarification of Buddhism (Hóngmíng Jí). On the fifteenth day of May, the court gathered civil and military officials at the Central Terrace to discuss the matter. More than three hundred śrāmaṇas from the capital, including Dàoxuān, submitted petitions, arguing endlessly. The relevant departments each submitted their memorials.
一右司成令狐德業等五百三十九人表請不合拜。一右兼司平太常閻立本等三百五十四人表請合拜。帝覽已下詔。朕啇確群議沉研幽頤。然箕穎之風高尚其事。遐想前代固亦有之。今于君處勿須致拜。其父母所慈育彌深。祗伏斯曠更將安設。自今已后即宜跪拜。主者施行。又至六月八日。京邑老人程士颙等上表。略曰。且高尚之風人王猶有抗禮。豈惟臣下。及受跪拜之儀。俯仰撫循無由啟處。意願國無兩敬。大開方外之跡。僧奉內教便得立身行道。不任私懷之至。謹奉表以聞。拜俗之條從茲泯定矣。
(辛酉) 改龍翔。
(癸亥) 帝苦風疾。委政武后。◎
◎(甲子 五六) 改麟德武后專恣。
(十六) 二月初五日。法師玄奘寢疾。命弟子大乘光錄所譯經論。凡一千三百三十有五卷。造彌勒像十俱胝。及疾革口誦色蘊不可得。受想行識不可得。眼界不可得。乃至意識界不可得。無明不可得。乃至菩提不可得。不可得亦不可得。復令左右同聲三唱。南謨慈氏如來應正等覺。愿與含識速奉慈顏。南謨慈氏如來所居內院。愿舍壽必生其中。遂右脅安臥而逝。春秋六十有三。是夕白虹四道自北亙南。貫井宿直慈恩寺塔。計聞于朝。帝哭之甚哀。顧左右曰。朕失國寶矣。輟朝三日。自終及葬五降
【現代漢語翻譯】 現代漢語譯本 右司成令狐德業等五百三十九人上表請求不合行跪拜之禮。右兼司平太常閻立本等三百五十四人上表請求合行跪拜之禮。皇帝看過後下詔說：『我仔細衡量了眾人的意見，深入研究了其中的道理。像箕山、穎水隱士那樣的高尚風氣，是值得推崇的，遙想前代也有這樣的例子。如今對於朕，可以不必行跪拜之禮。至於父母，他們對子女的養育之恩非常深重，如果對他們不行跪拜之禮，那又該如何表達敬意呢？從今以後，對父母就應該行跪拜之禮。』主管官員執行了這一命令。到了六月八日，京城的老人程士颙等人上表，大意是說：『即使是具有高尚品格的人，人王（指皇帝）也會以平等的禮節相待，更何況是臣下呢？如果接受跪拜之禮，那麼俯身仰起，撫摸身體，都沒有辦法安身。希望國家不要有兩種不同的禮敬方式，大大開方便之門，讓僧人奉行內教，便可以立身行道。』我懷著這樣的心情，謹呈上此表。跪拜之禮的規定從此確定下來。
（辛酉）改年號為龍翔。
（癸亥）皇帝深受風疾困擾，將政事委託給武后。
（甲子 五十六）改年號為麟德，武后專斷朝政。
（十六）二月初五日，法師玄奘（Tang Sanzang）身患重病，命令弟子大乘光記錄所翻譯的經論，總共有一千三百三十五卷。他發願塑造彌勒像（Maitreya）十俱胝（俱胝，梵語，意為千萬）。臨終時口中唸誦『色蘊不可得，受想行識不可得，眼界不可得，乃至意識界不可得，無明不可得，乃至菩提不可得，不可得亦不可得』。又讓身邊的人一同高聲唸誦三遍『南謨慈氏如來應正等覺（Namo Maitreya Tathagata Arhat Samyak-sambuddha）』，愿與一切眾生迅速見到慈氏如來的慈顏，『南謨慈氏如來所居住的內院（Namo Maitreya Tathagata），愿捨棄此生后必定往生其中』。於是右脅安臥而逝，享年六十三歲。當晚，四道白虹從北向南橫貫天空，穿過井宿，直指慈恩寺塔。訊息傳到朝廷，皇帝非常悲痛，對身邊的人說：『朕失去了國家的瑰寶啊！』於是停止上朝三天，從去世到安葬，五次降下詔書。
【English Translation】 English version Right Sicheng (a title of official) Linghu Deye and 539 others submitted a memorial requesting that kneeling and bowing not be required. Right Jian Siping Taichang (titles of officials) Yan Liben and 354 others submitted a memorial requesting that kneeling and bowing be required. The Emperor read them and issued an edict: 'I have carefully considered the opinions of the officials and deeply studied the underlying principles. The noble spirit of the hermits of Mount Ji and the Ying River is worthy of admiration, and there have been such examples in previous dynasties. Now, for me, there is no need to kneel and bow. As for parents, their nurturing grace is very profound. If we do not kneel and bow to them, how can we express our respect? From now on, kneeling and bowing should be performed to parents.' The officials in charge carried out this order. On June 8th, Cheng Shiyong, an elder of the capital, and others submitted a memorial, which stated: 'Even for those with noble character, the ruler (referring to the Emperor) treats them with equal courtesy, let alone subjects. If kneeling and bowing are accepted, then bowing and rising, touching the body, there is no way to settle down. I hope that the country will not have two different forms of respect, and that the door of convenience will be greatly opened, so that monks can follow the inner teachings and establish themselves in the Way.' With this in mind, I respectfully submit this memorial. The rule of kneeling and bowing was thus established.
(Xin You) The reign title was changed to Longxiang.
(Gui Hai) The Emperor suffered greatly from wind sickness and entrusted the government to Empress Wu.
(Jia Zi, 56) The reign title was changed to Linde, and Empress Wu monopolized the government.
(Sixteenth year) On the fifth day of the second month, Dharma Master Xuanzang (Tang Sanzang) fell ill. He ordered his disciple Dacheng Guang to record the translated scriptures and treatises, totaling 1,335 volumes. He vowed to create ten koti (koti, Sanskrit, meaning ten million) images of Maitreya (Maitreya). As he was dying, he recited, 'The skandha of form is unattainable, the skandhas of feeling, perception, volition, and consciousness are unattainable, the realm of the eye is unattainable, and so on, the realm of consciousness is unattainable, ignorance is unattainable, and so on, Bodhi is unattainable, unattainable is also unattainable.' He also had those around him chant aloud three times, 'Namo Maitreya Tathagata Arhat Samyak-sambuddha (Namo Maitreya Tathagata Arhat Samyak-sambuddha)', wishing to quickly see the compassionate face of Maitreya Tathagata with all sentient beings, 'Namo Maitreya Tathagata, the inner court where he resides (Namo Maitreya Tathagata), wishing to be reborn there after abandoning this life.' Then he passed away lying on his right side, at the age of sixty-three. That night, four white rainbows stretched across the sky from north to south, passing through the Well constellation and pointing directly at the Ci'en Temple Pagoda. The news was reported to the court. The Emperor was very grieved and said to those around him, 'I have lost a national treasure!' He suspended court for three days, and from his death to his burial, five edicts were issued.
御札。裒錄遺典勤恤喪事。俄異僧奉旃檀末香至。請依天竺法用涂法師之體。大乘光等以掩龕日久不欲開。其僧曰。別奉進旨。倘見拒即具奏。遂啟龕而顏色如生。香氣馥郁。其僧涂畢恍然不見。識者以為兜率內院人也。夏四月敕準佛世尊故事。斂以金棺銀槨。塔于浐東門。弟子神泰棲玄會隱惠立明𤀹義褒大乘光等。皆法門龍象焉。
(十七) 道造偽經。天皇甲子。西京諸觀道士郭行真等東明觀李榮姚義玄劉道合會聖觀田仁惠郭蓋宗等。將隱沒道書重更修改。私竊佛經改換文句。人法名數三界六道五蔭十二入十八界三十七品大小法門。並偷安道經。並改長安經。為太上靈寶元陽經。改余佛經別號勝牟尼經。或云太平經等。及改酒脯祭祀。用干棗香水。以惑後人妖妄作矣。沙門道世表聞以辯真偽。其略曰。竊聞白馬東遊。三藏創茲而起。青牛西逝。二篇自此而興。或闡玄玄以化民。或明空空而救物。檢之圖牒指掌可知。所以發唱顯宗終乎此世。釋教翻譯時代炳然。文史備彰黎民不惑。至如道家玄籍。斯則不然。唯老子二篇李聃親闡。自余經制皆雜凡情。何者前漢王褒造洞玄經。後漢張陵造靈寶經及章醮等二十四卷。吳葛孝先造上清經。晉世王浮造化胡經。又鮑靖造三皇經。齊朝陳顯明造六十四真步虛經。梁陶弘
【現代漢語翻譯】 現代漢語譯本：
御札（皇帝的詔書）。裒錄（廣泛收集）遺典（前代的典籍），勤恤（盡力救助）喪事。不久，一位奇異的僧人帶著旃檀末香（用旃檀木磨成的香粉）前來，請求依照天竺（印度的古稱）的習俗，用香粉塗抹法師的遺體。大乘光（僧人的名字）等人因為封龕（安放靈柩的場所）時間已久，不願開啟。那位僧人說：『我另外奉有進獻的旨意，如果被拒絕，我將如實上奏。』於是開啟龕室，法師的顏色如生，香氣濃郁。那位僧人塗抹完畢，忽然不見。知情者認為他是兜率內院（彌勒菩薩居住的凈土）的人。
夏季四月，皇帝下令準許按照佛世尊（釋迦牟尼佛）的舊例，用金棺銀槨盛殮，在浐東門建塔安葬。弟子神泰、棲玄、會隱、惠立、明𤀹、義褒、大乘光等，都是佛法界的龍象（傑出的人才）。 （十七）道士偽造經書。天皇甲子年間，西京（長安）各道觀的道士，如東明觀的郭行真等人，會聖觀的田仁惠、郭蓋宗等人，將隱沒的道書重新修改，私自竊取佛經，改換文句。人、法、名數、三界、六道、五蘊、十二入、十八界、三十七品、大小法門，都偷安在道經中，並將《長安經》改為《太上靈寶元陽經》，將其他的佛經改名為《勝牟尼經》，或者稱為《太平經》等，並且更改酒脯祭祀的方式，用干棗和香水，以此迷惑後人，妖言惑眾。沙門（出家的和尚）道世上表朝廷，辨別真偽，其大略是：『我聽說白馬東遊的故事，三藏（指鳩摩羅什等翻譯佛經的僧人）因此開始翻譯佛經；青牛西逝的故事，老子的《道德經》由此興起。佛教或者闡述玄妙的道理來教化民眾，或者闡明空性的道理來救度眾生。查閱圖籍，指掌可知。所以佛教發揚顯宗，最終流傳於世。佛教的翻譯時代明確，文史記載詳備，百姓不會迷惑。至於道家的玄籍，則不是這樣。只有老子的兩篇《道德經》是李聃（老子）親自闡述的，其餘的經書都是凡人的情感。例如前漢的王褒造了《洞玄經》，後漢的張陵造了《靈寶經》以及章醮等二十四卷，吳國的葛孝先造了《上清經》，晉代的王浮造了《化胡經》，又鮑靖造了《三皇經》，齊朝的陳顯明造了《六十四真步虛經》，梁代的陶弘'
【English Translation】 English version:
Imperial Edict. To collect and record lost classics and diligently attend to funeral affairs. Soon after, a strange monk arrived with powdered sandalwood incense, requesting to use it to anoint the body of the Dharma master according to the customs of India (ancient name for India). Dachengguang (name of a monk) and others, reluctant to open the niche (a place for placing a coffin) due to the long time it had been sealed, refused. The monk said, 'I also have a separate imperial decree to present. If I am refused, I will report it truthfully.' Thereupon, they opened the niche, and the Dharma master's complexion was as if he were alive, and the fragrance was rich and fragrant. After the monk finished anointing, he suddenly disappeared. Those who knew believed him to be a resident of the inner court of Tushita (a pure land where Maitreya Bodhisattva resides).
In the fourth month of summer, the emperor issued an edict approving the precedent of Buddha Shakyamuni, using a golden coffin and a silver outer coffin for the enshrinement, and building a pagoda at the east gate of Chan for burial. Disciples Shentai, Qixuan, Huiyin, Huili, Ming𤀹, Yibao, Dachengguang, and others were all dragon elephants (outstanding talents) in the Dharma community. (17) Daoists Falsifying Scriptures. During the Jiazi year of Emperor Tianhuang, Daoists from various Daoist temples in Xijing (Chang'an), such as Guo Xingzhen and others from Dongming Temple, and Tian Renhui, Guo Gaizong, and others from Huisheng Temple, re-edited hidden Daoist books, secretly stole Buddhist scriptures, and changed the wording. Terms such as 'person,' 'Dharma,' 'numerical categories,' 'Three Realms,' 'Six Paths,' 'Five Skandhas,' 'Twelve Entrances,' 'Eighteen Realms,' 'Thirty-seven Factors of Enlightenment,' and 'Great and Small Dharma Gates' were all surreptitiously inserted into Daoist scriptures. They also changed the 'Chang'an Sutra' into the 'Supreme Spiritual Treasure Primordial Yang Sutra,' and renamed other Buddhist scriptures as the 'Victorious Muni Sutra,' or called them the 'Great Peace Sutra,' etc. Furthermore, they altered the methods of offering wine and dried meat, using dried dates and scented water to deceive later generations with their heretical and deceptive practices. The Shramana (Buddhist monk) Daoshi submitted a memorial to the court to distinguish between truth and falsehood, the gist of which was: 'I have heard the story of the White Horse traveling east, and the Tripitaka (referring to monks like Kumarajiva who translated Buddhist scriptures) began translating scriptures as a result; the story of the Green Ox traveling west, and Laozi's 'Tao Te Ching' arose from this. Buddhism either expounds profound principles to teach the people, or elucidates the principle of emptiness to save sentient beings. Examining the records, it is clear as the palm of one's hand. Therefore, Buddhism promotes the manifest teachings and ultimately spreads throughout the world. The era of Buddhist translation is clear, and historical records are detailed, so the people are not confused. As for the esoteric texts of Daoism, it is not so. Only Laozi's two chapters of the 'Tao Te Ching' were personally expounded by Li Er (Laozi), and the rest of the scriptures are all the emotions of ordinary people. For example, Wang Bao of the Former Han Dynasty created the 'Dongxuan Sutra,' Zhang Ling of the Later Han Dynasty created the 'Lingbao Sutra' and twenty-four volumes of rituals, Ge Xiaoxian of the Wu Dynasty created the 'Shangqing Sutra,' Wang Fu of the Jin Dynasty created the 'Huahu Sutra,' Bao Jing created the 'Three Sovereigns Sutra,' Chen Xianming of the Qi Dynasty created the 'Sixty-four True Steps to Emptiness Sutra,' and Tao Hong of the Liang Dynasty.'
景造太清經及眾醮儀十卷。周武張賓之焦子順馬翼李運。挑攬佛經一千餘卷。隋輔惠祥改涅槃經為長安經。笑道論曰。道家妄注諸子三百五十卷為道經。又按漢明帝時。褚善信等總將道經諸子書等三十七部七百四十四卷。晉葛洪神仙傳云。老教所有度世消災之法凡九百三十卷。符書等七十卷。宋太始七年。陸修靜答明帝云。道家經書並藥方符圖等一千二百二十八卷云。一千九十卷已行於世。一百三十八卷猶在天宮。又檢玄都目錄。妄取藝文志書名。矯注八百八十四卷為道經。今玄都經目云。依宋陸氏所上之目。乃有六千三百六十三卷云。二千四十卷見有其本。四千三百二十三卷並未見。據此前數目有無不同虛妄明矣。增加捲目添足篇章。依傍佛經改頭換尾。或言名山唱出。或云仙洞飛來。何乃黃領獨知英賢不睹。書史無聞典籍不記。請問道士後世之經。為是老子別陳。為是天尊更說。縱其說也應有時方師資說處。代年邦月復是如何。如其有據容不㳅行。若也妄言理須焚剪。伏願當今明朝(云云)。由是郭行真等舍邪歸正。啟愿文具如佛道論。
(丙寅) 改干封○尊老君為玄元皇帝○米斗五錢。
(丁卯) 大教東被六百年矣○用麟德歷。
(十八) 南山律師道宣卒。師京兆錢氏。父吏部尚書申
【現代漢語翻譯】 現代漢語譯本： 《景造太清經及眾醮儀》十卷，周武帝時期的張賓、焦子順、馬翼、李運等人，挑選並收攬佛經一千餘卷。隋朝的輔惠祥將《涅槃經》（Nirvana Sutra）改為《長安經》（Chang'an Sutra）。《笑道論》（Xiao Dao Lun）中說，道家虛妄地註釋諸子書籍三百五十卷，冒充為道經。又根據記載，漢明帝時期，褚善信等人總共將道經、諸子書等三十七部七百四十四卷。晉朝葛洪的《神仙傳》（Shen Xian Zhuan）中說，老教（道教的舊稱）所有度世消災的方法，共有九百三十卷，符書等七十卷。宋太始七年，陸修靜回答明帝說，道家經書以及藥方、符圖等共一千二百二十八卷，其中一千零九十卷已經流傳於世，一百三十八卷還在天宮。又查閱《玄都目錄》（Xuan Du Mu Lu），虛假地選取《藝文志》（Yi Wen Zhi）中的書名，偽造八百八十四卷作為道經。現在《玄都經目》（Xuan Du Jing Mu）中說，依據宋朝陸修靜所上的目錄，共有六千三百六十三卷，其中二千零四十卷可以找到原本，四千三百二十三卷沒有見過。根據這些前後數目不同的記載，虛假的情況非常明顯。增加捲目，新增篇章，依傍佛經，改頭換尾，或者說是名山唱出，或者說是仙洞飛來。為什麼只有黃領（道士）知道，而英賢卻看不到？書史沒有記載，典籍沒有記錄。請問道士，後世的經書，是老子另外陳述的，還是天尊重新說的？縱然是他們說的，也應該有時、方、師資、說處。年代、國家、月份又是如何？如果他們有依據，我們容許他們流傳。如果他們是胡說八道，理應焚燒剪除。希望當今聖明的朝廷（云云）。因此，郭行真等人捨棄邪道，歸於正道。啟愿文具體內容見《佛道論》（Fo Dao Lun）。
（丙寅年）改干封年號。尊老君為玄元皇帝（Xuan Yuan Huang Di）。米價為每斗五錢。
（丁卯年）佛教傳入中國已經六百年了。使用麟德歷（Lin De Li）。
（十八年）南山律師道宣（Dao Xuan）去世。道宣律師是京兆錢氏人，父親是吏部尚書申。
【English Translation】 English version: The 'Jingzao Taiqing Jing and Various Rituals' (Jingzao Taiqing Jing Ji Zhong Jiao Yi) comprised ten volumes. During the Zhou Dynasty, Zhang Bin, Jiao Zishun, Ma Yi, and Li Yun selected and gathered over a thousand volumes of Buddhist scriptures. During the Sui Dynasty, Fu Huixiang altered the 'Nirvana Sutra' (Nirvana Sutra) into the 'Chang'an Sutra' (Chang'an Sutra). The 'Xiao Dao Lun' (Xiao Dao Lun) states that Daoists falsely annotated three hundred and fifty volumes of various philosophical works, passing them off as Daoist scriptures. Furthermore, according to records, during the reign of Emperor Ming of the Han Dynasty, Chu Shanxin and others compiled thirty-seven sections of Daoist scriptures and philosophical writings, totaling seven hundred and forty-four volumes. Ge Hong's 'Shen Xian Zhuan' (Shen Xian Zhuan) of the Jin Dynasty states that the Old Teaching (an old name for Daoism) possessed nine hundred and thirty volumes of methods for delivering the world and eliminating disasters, along with seventy volumes of talismans and writings. In the seventh year of the Tai Shi era of the Song Dynasty, Lu Xiujing replied to Emperor Ming, stating that Daoist scriptures, medicinal formulas, and talismanic diagrams totaled one thousand two hundred and twenty-eight volumes, of which one thousand and ninety volumes were already circulating in the world, and one hundred and thirty-eight volumes remained in the Heavenly Palace. Furthermore, upon examining the 'Xuan Du Mu Lu' (Xuan Du Mu Lu), they falsely selected titles from the 'Yi Wen Zhi' (Yi Wen Zhi), fabricating eight hundred and eighty-four volumes as Daoist scriptures. Now, the 'Xuan Du Jing Mu' (Xuan Du Jing Mu) states that, according to the catalog submitted by Lu Xiujing of the Song Dynasty, there are a total of six thousand three hundred and sixty-three volumes, of which two thousand and forty volumes can be found in their original form, and four thousand three hundred and twenty-three volumes have not been seen. Based on these differing numbers, the falsity is very clear. They increase the number of volumes, add chapters, rely on Buddhist scriptures, and change the beginning and end, claiming that they were either sung out from famous mountains or flew from immortal caves. Why is it that only the yellow-collared (Daoists) know, while the wise and virtuous do not see? History books do not record, and classics do not mention. I ask the Daoists, are the scriptures of later generations newly presented by Laozi, or are they newly spoken by the Heavenly Venerable? Even if they were spoken by them, there should be a time, place, teacher, and location of the speaking. What are the years, countries, and months? If they have evidence, we will allow them to circulate. If they are speaking nonsense, they should be burned and cut away. I hope that the current enlightened court (etc.). Therefore, Guo Xingzhen and others abandoned the heterodox path and returned to the correct path. The text of their petition is detailed in the 'Fo Dao Lun' (Fo Dao Lun).
(In the year Bingyin) The era name was changed from Ganfeng. Laozi was honored as the Xuan Yuan Huang Di (Xuan Yuan Huang Di). The price of rice was five coins per dou.
(In the year Dingmao) Buddhism had been transmitted to China for six hundred years. The Linde Calendar (Lin De Li) was used.
(Year 18) The Vinaya Master Daoxuan (Dao Xuan) of Nanshan passed away. Master Daoxuan was from the Qian family of Jingzhao, and his father was the Minister of Personnel Shen.
。母夢月輪貫懷而孕。又夢梵僧語之曰。所孕者梁僧祐律師也。處胎彌十二月而生。九歲遍覽群書。十二善習文墨。十五師日嚴頵公。十六誦法華兩旬而徹。十七落髮。二十依首師進具戒。三衣唯布常坐一食。武德四年再依首師學律。性好禪那期修正定。頵曰。戒凈定明慧方有據。始聽未閑持犯焉識。七年徙居終南纻麻蘭若。始制行事鈔。正觀四年行般若三昧於清宮精舍。經九十日。龍化人形體覲聽法。沙彌染心顧盻其女。龍怒欲害之。念師教誡頓息噁心。攝毒吐井。白師勿飲此水。及往視之其井涌沸。又于雲際寺行此三昧。前後二十會。常感天童為之給侍。十九年偕奘公翻經弘福。筆受潤文推為上首。永徽元年復居纻麻。干封二年春。天人告師曰。師報緣將盡。當生彌勒內宮。十月三十日。眾見空中。幡華交列。異香天樂。天人同聲。請師歸覲彌勒。上聞之。詔天下寺院圖形奉祀。穆宗制贊曰。代有覺人為如來使。龍鬼歸降天神奉事。聲飛五天辭驚萬里。金烏西沈佛日東舉。稽首歸依肇律宗主。懿宗朝謚澄照。師所撰刪定僧戒本(一卷今所盛行) 刪定比丘尼戒本(一卷) 注僧戒本(三卷) 戒疏(四卷) 注羯磨經(二卷) 羯磨疏(四卷) 行事鈔(二卷) 比丘尼鈔(三卷) 拾毗尼義鈔(三卷) 亡物輕
【現代漢語翻譯】 現代漢語譯本：母親夢見月輪進入懷中而懷孕。又夢見一位梵僧告訴她說：『你所懷的孩子是梁代的僧祐律師。』在母胎中待了十二個月才出生。九歲時就廣泛閱讀各種書籍。十二歲時擅長學習文章和書法。十五歲時拜日嚴頵（Rì Yán Yún）公為師。十六歲時誦讀《法華經》兩個旬（二十天）就完全領悟。十七歲時剃髮出家。二十歲時依止首師受具足戒。三衣只用布製成，常常坐禪，每日只吃一餐。武德四年再次依止首師學習戒律。天性喜好禪定，期望修正禪定。頵（Yún）公說：『戒律清凈，禪定才能明亮，智慧才能有所依據。開始聽聞戒律還不熟悉，怎麼能知道持戒和犯戒呢？』貞觀七年，遷居到終南山的纻麻蘭若（Zhù Má Lán Ruò）。開始撰寫《行事鈔》。貞觀四年，在清宮精舍修行般若三昧，經過九十天。龍變化成人形來覲見聽法。沙彌心生染著，顧盼龍女。龍憤怒想要加害他，想到法師的教誡，立刻停止了惡念，收回毒氣吐到井裡。告訴法師不要飲用這井裡的水。前去檢視，那井水正在翻滾沸騰。又在雲際寺修行這種三昧，前後二十次。常常感得天童為他提供侍奉。貞觀十九年，與奘（Zàng）公在弘福寺翻譯佛經，被推為筆受潤文的上首。永徽元年，又居住在纻麻蘭若。干封二年春天，天人告訴法師說：『法師的報緣將盡，應當往生到彌勒（Mílè）內宮。』十月三十日，眾人看見空中，幡旗鮮花交錯排列，奇異的香氣和天樂。天人們同聲說，請法師回去覲見彌勒。皇上聽說了這件事，詔令天下寺院繪製法師的畫像供奉祭祀。穆宗皇帝撰寫贊文說：『時代有覺悟的人作為如來的使者，龍和鬼都歸順降伏，天神都奉事。名聲傳遍五天，辭藻驚動萬里。金烏西沉，佛日東昇。稽首歸依，律宗的宗主。』懿宗朝謚號為澄照。法師所撰寫的有：《刪定僧戒本》（一卷，現在所盛行），《刪定比丘尼戒本》（一卷），《注僧戒本》（三卷），《戒疏》（四卷），《注羯磨經》（二卷），《羯磨疏》（四卷），《行事鈔》（二卷），《比丘尼鈔》（三卷），《拾毗尼義鈔》（三卷），《亡物輕' English version: His mother dreamed of a moon wheel entering her womb and became pregnant. She also dreamed of a Brahma monk who told her, 'The child you are carrying is the Vinaya Master Sengyou (Sēng Yòu) of the Liang Dynasty.' She carried him in her womb for twelve months before he was born. At the age of nine, he had read widely from various books. At the age of twelve, he was skilled in writing and calligraphy. At the age of fifteen, he became a disciple of Master Riyan Yun (Rì Yán Yún). At the age of sixteen, he recited the Lotus Sutra for two weeks and completely understood it. At the age of seventeen, he shaved his head and left home. At the age of twenty, he relied on his first teacher to receive the full precepts. His three robes were made only of cloth, he often sat in meditation, and he ate only one meal a day. In the fourth year of the Wude era, he again relied on his first teacher to study the Vinaya. He was naturally fond of Chan meditation and hoped to cultivate correct samadhi. Yun (Yún) said, 'With pure precepts, meditation can be bright, and wisdom can have a basis. If you are not yet familiar with the precepts, how can you know what constitutes upholding and violating them?' In the seventh year of the Zhenguan era, he moved to the Zhuma Aranya (Zhù Má Lán Ruò) in Zhongnan Mountain. He began to write the Acts Commentary (Xíngshì Chāo). In the fourth year of the Zhenguan era, he practiced Prajna Samadhi at the Qinggong Vihara for ninety days. A dragon transformed into human form to pay homage and listen to the Dharma. A novice monk developed attachment and gazed at the dragon girl. The dragon was angry and wanted to harm him, but remembering the Dharma Master's teachings, he immediately stopped his evil thoughts, withdrew his poison, and spat it into the well. He told the Dharma Master not to drink the water from this well. When they went to check, the well water was boiling. He also practiced this samadhi at the Yunji Temple, about twenty times in total. He often felt that a heavenly child was providing him with service. In the nineteenth year of the Zhenguan era, he and Master Zang (Zàng) translated scriptures at Hongfu Temple and was recommended as the leader in writing and polishing the texts. In the first year of the Yonghui era, he again resided at the Zhuma Aranya. In the spring of the second year of the Qianfeng era, a deva told the Dharma Master, 'The Dharma Master's karmic connections are about to end, and you should be reborn in the inner palace of Maitreya (Mílè).' On the thirtieth day of the tenth month, the assembly saw in the sky, banners and flowers were arranged in rows, with strange fragrances and heavenly music. The devas said in unison, 'Please, Dharma Master, return to pay homage to Maitreya.' The emperor heard of this matter and ordered the temples throughout the country to draw portraits of the Dharma Master for offering and worship. Emperor Muzong wrote a eulogy saying, 'In this era, there is an enlightened person as the envoy of the Tathagata, dragons and ghosts submit and surrender, and heavenly gods serve. His fame spreads throughout the five heavens, and his words amaze ten thousand miles. The golden crow sets in the west, and the Buddha's sun rises in the east. I bow my head and take refuge in the founder of the Vinaya School.' In the Yizong era, he was given the posthumous title of Cheng Zhao. The works written by the Dharma Master include: Revised Monastic Precepts (one volume, which is now prevalent), Revised Bhikkhuni Precepts (one volume), Commentary on Monastic Precepts (three volumes), Commentary on the Precepts (four volumes), Commentary on the Karma Sutra (two volumes), Karma Commentary (four volumes), Acts Commentary (Xíngshì Chāo) (two volumes), Bhikkhuni Commentary (three volumes), Collected Vinaya Meanings (three volumes), *Lost Property and Minor'
【English Translation】 English version: His mother dreamed of a moon wheel entering her womb and became pregnant. She also dreamed of a Brahma monk who told her, 'The child you are carrying is the Vinaya Master Sengyou (Sēng Yòu) of the Liang Dynasty.' She carried him in her womb for twelve months before he was born. At the age of nine, he had read widely from various books. At the age of twelve, he was skilled in writing and calligraphy. At the age of fifteen, he became a disciple of Master Riyan Yun (Rì Yán Yún). At the age of sixteen, he recited the Lotus Sutra for two weeks and completely understood it. At the age of seventeen, he shaved his head and left home. At the age of twenty, he relied on his first teacher to receive the full precepts. His three robes were made only of cloth, he often sat in meditation, and he ate only one meal a day. In the fourth year of the Wude era, he again relied on his first teacher to study the Vinaya. He was naturally fond of Chan meditation and hoped to cultivate correct samadhi. Yun (Yún) said, 'With pure precepts, meditation can be bright, and wisdom can have a basis. If you are not yet familiar with the precepts, how can you know what constitutes upholding and violating them?' In the seventh year of the Zhenguan era, he moved to the Zhuma Aranya (Zhù Má Lán Ruò) in Zhongnan Mountain. He began to write the Acts Commentary (Xíngshì Chāo). In the fourth year of the Zhenguan era, he practiced Prajna Samadhi at the Qinggong Vihara for ninety days. A dragon transformed into human form to pay homage and listen to the Dharma. A novice monk developed attachment and gazed at the dragon girl. The dragon was angry and wanted to harm him, but remembering the Dharma Master's teachings, he immediately stopped his evil thoughts, withdrew his poison, and spat it into the well. He told the Dharma Master not to drink the water from this well. When they went to check, the well water was boiling. He also practiced this samadhi at the Yunji Temple, about twenty times in total. He often felt that a heavenly child was providing him with service. In the nineteenth year of the Zhenguan era, he and Master Zang (Zàng) translated scriptures at Hongfu Temple and was recommended as the leader in writing and polishing the texts. In the first year of the Yonghui era, he again resided at the Zhuma Aranya. In the spring of the second year of the Qianfeng era, a deva told the Dharma Master, 'The Dharma Master's karmic connections are about to end, and you should be reborn in the inner palace of Maitreya (Mílè).' On the thirtieth day of the tenth month, the assembly saw in the sky, banners and flowers were arranged in rows, with strange fragrances and heavenly music. The devas said in unison, 'Please, Dharma Master, return to pay homage to Maitreya.' The emperor heard of this matter and ordered the temples throughout the country to draw portraits of the Dharma Master for offering and worship. Emperor Muzong wrote a eulogy saying, 'In this era, there is an enlightened person as the envoy of the Tathagata, dragons and ghosts submit and surrender, and heavenly gods serve. His fame spreads throughout the five heavens, and his words amaze ten thousand miles. The golden crow sets in the west, and the Buddha's sun rises in the east. I bow my head and take refuge in the founder of the Vinaya School.' In the Yizong era, he was given the posthumous title of Cheng Zhao. The works written by the Dharma Master include: Revised Monastic Precepts (one volume, which is now prevalent), Revised Bhikkhuni Precepts (one volume), Commentary on Monastic Precepts (three volumes), Commentary on the Precepts (four volumes), Commentary on the Karma Sutra (two volumes), Karma Commentary (four volumes), Acts Commentary (Xíngshì Chāo) (two volumes), Bhikkhuni Commentary (three volumes), Collected Vinaya Meanings (three volumes), *Lost Property and Minor'
重儀章服儀歸敬儀正行懺悔儀新學教誡儀(各一卷) 法華義苑(三十卷亡本) 釋迦方誌(二卷) 佛道論衡(四卷) 續高僧傳(三十卷) 後續僧傳(十卷) 廣弘明集(三十卷) 三寶感通記(三卷) 天人感通傳(一卷) 大唐內典錄(十卷)。
(十九 戊辰) 改總章○詔僧道會於百福殿。定奪化胡經真偽。百官臨證。僧法明者預選入。方三教首座議論紛紜。明察其非是。即排眾出曰。老子化胡成佛之際。為作華言化之耶。為作胡語誘之。若作華言則胡人未善必作胡語。既傳此土須假翻譯。未審道流所謂化胡經者。於何朝代翻譯。筆授證義。當復為誰。於是舉眾愕然無能應者。公卿列辟咸服其切當。忻躍而罷。有敕搜聚天下化胡經焚棄。不在道經之數。既而洛京恒道觀桓彥道等奉表乞留。詔曰。三聖重光玄元統敘。豈忘老教偏意釋宗。朕志款還淳情存去偽。理乖事舛者。雖在親而亦除。義符名當者。雖有冤而必錄。自今道經諸部有記及化胡事者。並宜削除。有司條為罪制。
(庚午) 改咸亨。
(癸酉) 上稱天皇。后稱天后。
是歲讓和上四月八日生。有白氣六道貫天。太史奏聞。有德之像當應空門。帝曰。在何方位。史曰。安康分野。有頃金州太守韓偕具表奏聞。帝曰
【現代漢語翻譯】 現代漢語譯本 《重儀章服儀歸敬儀正行懺悔儀》（各一卷），《法華義苑》（三十卷，已亡佚），《釋迦方誌》（二卷），《佛道論衡》（四卷），《續高僧傳》（三十卷），《後續僧傳》（十卷），《廣弘明集》（三十卷），《三寶感通記》（三卷），《天人感通傳》（一卷），《大唐內典錄》（十卷）。
（十九 戊辰年）改年號為總章。皇帝下詔在百福殿召集僧人和道士，裁定《化胡經》的真偽。百官到場作證。僧人法明被選入參與辯論。當時三教的首座議論紛紛，法明察覺到《化胡經》的荒謬之處，便站出來說道：『老子化胡成佛的時候，是用華語教化他們呢，還是用胡語引誘他們？如果用華語，那麼胡人肯定不精通；如果用胡語，既然傳到中土，就必須經過翻譯。不知道道教人士所說的《化胡經》，是在哪個朝代翻譯的？由誰筆授證明其義理？』 於是全場愕然，沒有人能夠回答。公卿大臣們都佩服他的精闢見解，歡欣鼓舞地散去。皇帝下令蒐集天下所有的《化胡經》焚燬，不將其列入道教經典之列。不久，洛京恒道觀的桓彥道等人上表請求保留《化胡經》，皇帝下詔說：『三聖（指老子等）重現光輝，玄元之道得以統領敘述，朕豈能忘記道教而偏袒佛教？朕的志向在於返璞歸真，情意在於去除虛假。義理不合、事情有錯的，即使關係親近也要去除；義理相符、名實相符的，即使蒙受冤屈也必定記錄。從今以後，道教經典中凡是記載或涉及化胡之事的，都應該刪除。』有關部門將此作為罪名制定了法規。
（庚午年）改年號為咸亨。
（癸酉年）皇帝自稱天皇，皇后自稱天后。
這一年，讓和上（僧人名號）四月八日出生時，有六道白氣貫穿天空。太史奏報說，這是有德之象，應當應驗在空門（佛教）。皇帝問：『在哪個方位？』太史回答：『在安康的分野。』 不久，金州太守韓偕上表奏報此事。皇帝說：
【English Translation】 English version The 'Ceremonial Observances for Robes and Vestments,' 'Ceremonial Observances for Returning Respect,' 'Ceremonial Observances for Correct Conduct and Repentance,' 'Ceremonial Admonitions for New Learners' (each in one volume), 'Commentary on the Lotus Sutra' (thirty volumes, now lost), 'Gazetteer of Shakya' (two volumes), 'Treatise on the Balance of Buddhism and Taoism' (four volumes), 'Further Biographies of Eminent Monks' (thirty volumes), 'Supplementary Biographies of Monks' (ten volumes), 'Collection for the Propagation of Light' (thirty volumes), 'Records of Miraculous Responses of the Three Jewels' (three volumes), 'Accounts of Miraculous Responses between Devas and Humans' (one volume), 'Great Tang Dynasty Catalogue of Inner Scriptures' (ten volumes).
(19th year, Wuchen) The era name was changed to Zongzhang. An imperial edict was issued to convene monks and Taoists at the Baifu Hall to determine the authenticity of the 'Huahu Jing' ('Scripture of the Conversion of the Barbarians'). Officials attended as witnesses. The monk Faming was selected to participate. At that time, the leaders of the three religions debated fiercely. Faming perceived the absurdity of the 'Huahu Jing' and stepped forward, saying, 'When Laozi converted the barbarians to Buddhism, did he teach them in Chinese or entice them in the barbarian language? If he used Chinese, then the barbarians certainly would not be proficient; if he used the barbarian language, since it was transmitted to this land, it must have been translated. I wonder in which dynasty the 'Huahu Jing' mentioned by the Taoists was translated? Who dictated and certified its meaning?' Thereupon, the entire assembly was stunned and no one could answer. The dukes and ministers all admired his incisive insight and dispersed with joy. An imperial order was issued to collect and burn all copies of the 'Huahu Jing' in the realm, and it was not included among the Taoist scriptures. Soon after, Huan Yandao and others from the Hengdao Temple in Luoyang submitted a memorial requesting that the 'Huahu Jing' be retained. The emperor issued an edict saying, 'The Three Sages (referring to Laozi, etc.) have reappeared in glory, and the Way of Xuan and Yuan is able to lead and narrate. How could We forget Taoism and favor Buddhism? Our ambition lies in returning to simplicity and Our intention lies in removing falsehood. Principles that are inconsistent and matters that are erroneous, even if they are closely related, must be removed; principles that are consistent and names that are accurate, even if they suffer injustice, must be recorded. From now on, all parts of the Taoist scriptures that record or involve the conversion of the barbarians should be deleted.' The relevant departments formulated regulations based on this as a crime.
(Gengwu year) The era name was changed to Xianheng.
(Guiyou year) The emperor called himself Tianhuang (Heavenly Emperor), and the empress called herself Tianhou (Heavenly Empress).
In this year, on the eighth day of the fourth month, the monk Rang (a monastic title) was born. Six streams of white air pierced the sky. The court astrologer reported that this was an auspicious sign, which should be fulfilled in the Buddhist community. The emperor asked, 'In which direction?' The astrologer replied, 'In the region of Ankang.' Soon after, Han Xie, the governor of Jinzhou, submitted a memorial reporting this matter. The emperor said:
。道人之德國之善慶。敕偕親詣撫卹。兼厚賜養育之費。一家蒙之。后長出家。果傳六祖心印。住于南嶽光大教門也。
(甲戌) 改上元。
(二十 乙亥) 是年五祖弘忍大師示寂。師蘄州黃梅周氏子。生而岐嶷。兒時有異僧嘆曰。是子闕七種相。不逮如來。后遇信大師得法。嗣化于破頭山。咸亨中有盧居士者名惠能。自遠來參。師問。汝自何來。曰嶺南。師曰。欲求何事。曰唯求作佛。祖曰。嶺南人無佛性。若為得佛。曰。人即有南北。佛性豈然。師知其異。乃訶之曰。著槽廠去。能禮足而退。便入碓坊服勞于杵臼之間。經旬月祖知付法時至。遂告眾曰。正法難解。不可徒記吾言將為已任。汝等各自隨意述一偈。若語意冥符衣法皆付。時會七百餘眾。神秀居第一座。學通內外眾所推仰。秀亦自負無出其右者。不復思惟。乃于廊壁間書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫遣惹塵埃。祖因行次見偈。心知秀之所為。因紿曰。後代依此修行亦得道果。眾聆此語人各諷誦。他日能在碓坊。聞偈乃問同列。此誰為之。同侶告以和上將欲付法各令述偈。此乃秀上座所為。能曰。美則美矣。了則未了。同侶共訶其謬妄。能至莫命童子引至廊間。能自執燭令童子于秀偈側寫偈曰。菩提本無樹。明鏡亦
【現代漢語翻譯】 現代漢語譯本：道人以其在德國的善行而聞名。皇帝下令官員陪同前往慰問，並給予豐厚的養育費用，全家都因此受益。後來，道人的孩子長大后出家，最終傳承了六祖慧能的心印，在南嶽光大了佛教。
（甲戌年）改年號為上元。
（二十年，乙亥）這一年，五祖弘忍大師圓寂。大師是蘄州黃梅人周氏之子。他天生聰慧，小時候有異僧感嘆說：『這個孩子缺少七種瑞相，不如如來。』後來遇到信大師得法，在破頭山傳法。咸亨年間，有位盧居士，名叫惠能，從遠方前來參拜。弘忍大師問：『你從哪裡來？』惠能回答：『嶺南。』大師問：『想要求什麼？』惠能說：『只求作佛。』弘忍大師說：『嶺南人沒有佛性，怎麼能成佛？』惠能說：『人有南北之分，佛性難道也有嗎？』大師知道他與衆不同，就呵斥他說：『到槽廠去幹活！』惠能行禮後退下，便到碓坊，在杵臼之間服勞。過了十幾天，弘忍大師知道傳法的時機到了，就告訴大家說：『正法難以理解，不可只是記住我的話就以為是自己的任務。你們各自隨意寫一首偈子，如果偈子的意思與正法相符，我就把衣缽傳給他。』當時有七百多人蔘加。神秀是第一座，學識淵博，內外兼通，大家都推崇他。神秀也自認為沒有人能超過自己，不再思索，就在走廊的墻壁上寫了一首偈子：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』弘忍大師路過時看到這首偈子，心裡知道是神秀所寫，就假裝說：『後代的人依照這個修行也能得到道果。』大家聽了這話，都各自吟誦。有一天，惠能在碓坊聽到這首偈子，就問同伴：『這是誰寫的？』同伴告訴他，和尚將要傳法，讓大家各自寫偈子，這是神秀上座寫的。惠能說：『好是好，但還不徹底。』同伴們都斥責他胡說八道。惠能讓一個童子帶他到走廊，自己拿著蠟燭，讓童子在神秀的偈子旁邊寫了一首偈子：『菩提本無樹，明鏡亦非臺。
【English Translation】 English version: The Daoist was known for his good deeds in Germany. The emperor ordered officials to accompany him to offer condolences and provide generous support for his upbringing, benefiting the entire family. Later, the Daoist's child grew up and became a monk, eventually inheriting the mind-seal of the Sixth Patriarch Huineng, and greatly promoted Buddhism in Nanyue.
(Jiaxu year) The reign title was changed to Shangyuan.
(Twentieth year, Yihai) In this year, the Fifth Patriarch Hongren Master passed away. The master was Zhou's son from Qizhou Huangmei. He was born intelligent, and as a child, a strange monk sighed and said: 'This child lacks seven auspicious marks, not as good as the Tathagata.' Later, he met Master Xin and obtained the Dharma, and propagated it in Potou Mountain. During the Xianheng period, there was a layman Lu, named Huineng, who came from afar to pay homage. Master Hongren asked: 'Where do you come from?' Huineng replied: 'Lingnan.' The master asked: 'What do you seek?' Huineng said: 'I only seek to become a Buddha.' Master Hongren said: 'People from Lingnan have no Buddha-nature, how can you become a Buddha?' Huineng said: 'People have north and south distinctions, does Buddha-nature also have them?' The master knew he was extraordinary, so he scolded him and said: 'Go to the mill to work!' Huineng bowed and retreated, then went to the mortar room and worked hard between the pestle and mortar. After ten days, Master Hongren knew that the time to transmit the Dharma had come, so he told everyone: 'The true Dharma is difficult to understand, you must not just remember my words and think it is your own task. Each of you should write a verse at will, and if the meaning of the verse is in accordance with the true Dharma, I will pass on the robe and bowl to him.' At that time, there were more than seven hundred people participating. Shenxiu was in the first seat, knowledgeable and proficient in both internal and external matters, and everyone admired him. Shenxiu also believed that no one could surpass him, so he no longer thought about it, and wrote a verse on the wall of the corridor: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly wipe it diligently, do not let it attract dust.' Master Hongren passed by and saw this verse, and knew in his heart that it was written by Shenxiu, so he pretended to say: 'Future generations who practice according to this can also attain the fruit of the Dao.' Everyone listened to these words and recited them. One day, Huineng heard this verse in the mill, and asked his companion: 'Who wrote this?' The companion told him that the abbot was about to transmit the Dharma and asked everyone to write verses, and this was written by Shenxiu. Huineng said: 'It is good, but not thorough enough.' The companions scolded him for talking nonsense. Huineng asked a boy to lead him to the corridor, and he himself held a candle and asked the boy to write a verse next to Shenxiu's verse: 'Bodhi originally has no tree, the bright mirror is also not a stand.'
非臺。本來無一物。何假拂塵埃。祖復見此默唸。必能之所為。因故為之語曰。此誰作亦未見性。眾以師弗許皆莫之顧。即於是夕潛使人自碓坊喚能至。告曰。諸佛出世為一大事因緣。隨機大小而引化之。遂有十地三乘頓漸等法。以為教門。然以微妙秘密圓明真實正法眼藏付于上首迦葉。展轉傳授二十八世。至菩提達磨大師屆於此土得可祖。承襲以至於吾。吾今授汝。並所傳袈裟用以表信。汝善護持勿令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。能受畢乃曰。法則既受。衣付何人。師曰。昔達磨初至。人未之信。故傳此衣以明得法。今信心已熟。衣乃爭端。止於汝身勿復傳也。且當遠引俟時行化。所謂受衣之人命如懸絲。能曰。當隱何所。祖曰。逢懷且止。遇會即藏。能禮足捧衣而出。通夕南邁。眾皆未知。祖由是三日不上堂。眾疑之因致問。祖曰。吾道行矣。又問。衣法誰傳。祖曰。能者傳之。眾意盧居士名能必此人也。共力推尋能已不在。至有相率而物色追之者。祖既付法已。復經四載而寂。塔于東山。代宗謚大滿禪師法雨之塔。
舊唐史云。後魏末有僧達磨者。本天竺王子。以讓國出家。得禪宗妙法雲。自釋迦相傳有衣缽為記世相傳授。達磨將衣缽航海而來。初至梁國。武帝
【現代漢語翻譯】 現代漢語譯本： 惠能說：『不是的。本來就沒有一物，哪裡用得著拂去塵埃呢？』 祖師見到這個偈語，默默地想：『這一定是惠能所作的。』 因此故意對大家說：『這個人作的偈語，也沒有見到自性。』 大家都認為祖師不認可，所以沒有人去理會它。當天晚上，祖師偷偷地派人到碓坊叫惠能來，告訴惠能說：『諸佛出世，都是爲了一個重大的因緣，根據眾生的根器大小而引導教化他們，於是就有了十地、三乘、頓悟、漸悟等法門，作為教化的途徑。然而，微妙秘密、圓滿光明、真實的正法眼藏，已經交付給上首弟子迦葉（Mahākāśyapa，釋迦十大弟子之一），輾轉傳授了二十八世，到了菩提達磨大師（Bodhidharma），來到這片土地，得到了可祖（未知），繼承下來傳到我這裡。我現在傳授給你，並將所傳的袈裟用來作為憑證，你好好守護，不要讓它斷絕。聽我的偈語：有情眾生來下種子，因地努力，果報自然產生。無情之物既然沒有種子，無自性之物也就不會產生。』 惠能接受完畢后說：『法則我已經接受了，衣缽要交付給誰呢？』 祖師說：『當初達磨大師剛來的時候，人們不相信他，所以傳這件袈裟來表明得到佛法。現在人們的信心已經成熟，袈裟反而成了爭端的根源，就到你為止，不要再傳下去了。你應該遠走高飛，等待時機再來弘揚佛法。所謂得到袈裟的人，性命就像懸掛的絲線一樣危險。』 惠能問：『我應該隱居在哪裡呢？』 祖師說：『遇到懷地就停下來，遇到會地就隱藏起來。』 惠能向祖師頂禮，捧著袈裟出來，連夜向南方走去，大家都不知道。祖師因此三天沒有上堂說法，大家感到疑惑，就去詢問。祖師說：『我的道已經行開了。』 又問：『衣法傳給了誰？』 祖師說：『傳給能者了。』 大家都認為盧居士名叫能，一定是這個人。一起用力尋找，惠能已經不在了，甚至有人互相帶領著去追趕他。祖師傳法之後，又過了四年就圓寂了，塔建在東山。代宗皇帝謚號為大滿禪師，塔名為法雨之塔。
《舊唐史》記載，後魏末年有僧人達磨，本是天竺（India）王子，因為謙讓國家而出家，得到了禪宗的妙法，據說從釋迦牟尼佛（Śākyamuni）相傳下來有衣缽作為憑證，世代相傳。達磨帶著衣缽航海而來，最初到達梁國，與梁武帝（Emperor Wu of Liang）...
【English Translation】 English version: Huineng said, 'No. Originally there is not a single thing, where is the need to wipe away the dust?' The Patriarch saw this verse and thought silently, 'This must have been written by Huineng.' Therefore, he deliberately said to everyone, 'The person who wrote this verse has not seen his own nature.' Everyone thought that the Patriarch did not approve of it, so no one paid attention to it. That night, the Patriarch secretly sent someone to the rice mill to call Huineng, and told Huineng, 'The Buddhas appear in the world for a great cause and condition, guiding and transforming them according to the capacity of sentient beings, so there are the Ten Grounds (Daśa-bhūmi), the Three Vehicles (Triyāna), sudden enlightenment, gradual enlightenment and other Dharma gates, as a means of teaching. However, the subtle, secret, perfect, bright, and true Right Dharma Eye Treasury (Saddharma-cakṣu), has been entrusted to the chief disciple Mahākāśyapa (釋迦十大弟子之一, one of the ten great disciples of Śākyamuni), and has been passed down through twenty-eight generations, to Bodhidharma (菩提達磨大師), who came to this land, and obtained Kezu (未知, unknown), inheriting it to me. I now pass it on to you, and use the transmitted robe as proof, you must protect it well, and do not let it be cut off. Listen to my verse: Sentient beings come to sow seeds, with effort in the cause, the fruit will naturally arise. Since inanimate objects have no seeds, things without self-nature will not arise.' After Huineng received it, he said, 'I have received the Dharma, to whom should the robe be entrusted?' The Patriarch said, 'When Bodhidharma first arrived, people did not believe him, so he passed on this robe to show that he had obtained the Dharma. Now that people's faith is mature, the robe has become a source of contention, so it should stop with you and not be passed on any further. You should go far away and wait for the opportunity to propagate the Dharma. The so-called person who receives the robe, his life is as dangerous as a thread hanging.' Huineng asked, 'Where should I hide?' The Patriarch said, 'Stop when you meet Huai, and hide when you meet Hui.' Huineng bowed to the Patriarch, held the robe and left, heading south overnight, and no one knew. Therefore, the Patriarch did not ascend the hall to preach for three days, and everyone was puzzled and asked. The Patriarch said, 'My Dao has been practiced.' He also asked, 'To whom was the Dharma transmitted?' The Patriarch said, 'It was transmitted to the able one.' Everyone thought that the layman Lu was named Neng, and it must be this person. Together they tried to find him, but Huineng was no longer there, and some even led each other to chase after him. After the Patriarch transmitted the Dharma, he passed away four years later, and the pagoda was built in Dongshan. Emperor Daizong posthumously named him Zen Master Daman, and the pagoda was named Pagoda of Dharma Rain.
The Old Book of Tang records that at the end of the Later Wei Dynasty, there was a monk named Bodhidharma, originally a prince of India (天竺), who renounced the country and became a monk, and obtained the wonderful Dharma of Zen Buddhism, which is said to have been passed down from Śākyamuni Buddha (釋迦牟尼佛) with a robe and bowl as proof, passed down from generation to generation. Bodhidharma came by sea with the robe and bowl, and first arrived in the Liang Kingdom, and Emperor Wu of Liang (梁武帝)...
問以有為之事。達磨不悅。乃之魏隱於嵩山少林寺。遇毒而卒。其年魏使于蔥嶺回見之。門徒發其墓。但有隻履而已。達磨傳惠可。可嘗斷臂以求其法。可傳僧璨。璨傳道信。信傳弘忍。忍姓周氏。黃梅人。與信並住東山寺。世謂其法為東山法門。
論曰。舊史敘諸祖雖簡略。然大要與寶林傳燈之說皆合。至謂達磨遇毒而卒及魏使復于蔥嶺見之。則毒與卒果有之乎。世稱五祖前身蓋栽松道者。往見四祖將付以衣法。俄惜之曰。汝耄矣。雖嗣化能復幾何。倘再來可也。五祖因托質周氏。無父而生。母幾受禍僅死而免。四祖果忍死以遲其來。卑以大法。噫吾祖出入死生正遊戲耳。自非果位上聖。孰能與於此哉。
(丙子) 改儀鳳。
(二十一) 北印度佛陀波利尊者。至五臺清涼山逢一叟問曰。爾來何為。利曰。求禮覲文殊。叟曰。帶佛頂尊勝咒來否。利曰。未也。叟曰。此土眾生滋惡。而出家者犯四棄尤多。不持此咒隨行遠來奚益。能回取之以流此土可乎。波利作禮而返。以開曜元年取其咒至於長安。有旨命日照三藏翻譯。帝聞此咒靈驗特異。秘之禁掖。波利屢奏請布中外。高宗不得已從之。利即辭入五臺。后不知終。時南天竺有菩提流志。習頭陀行。從耶舍瞿沙受道。為西域宗師名震中夏。帝聞
【現代漢語翻譯】 現代漢語譯本： 有人問及達摩關於有為之事，達摩不高興。於是前往魏國，隱居在嵩山少林寺。後來被人下毒而死。那一年，魏國的使者從蔥嶺返回，見到了達摩。他的門徒打開他的墳墓，卻只有一隻鞋子而已。達摩將衣缽傳給惠可（Huike）。惠可曾砍斷自己的手臂來求法。惠可傳給僧璨（Sengcan），僧璨傳給道信（Daoxin），道信傳給弘忍（Hongren）。弘忍姓周，是黃梅人，與道信一同住在東山寺。世人稱他們的法門為東山法門。 評論說，舊史記載諸位祖師雖然簡略，但大體上與《寶林傳》、《傳燈錄》的說法都相符。至於說達摩被人下毒而死，以及魏國使者又在蔥嶺見到他，那麼下毒和死亡真的存在嗎？世人說五祖的前身大概是栽松道的修行者。他曾經去見四祖，四祖將要傳授衣缽和法給他，但隨即又惋惜地說：『你老了，即使繼承了法，又能教化多少人呢？如果能再來一次就好了。』五祖因此投胎到周家，沒有父親而生。他的母親幾次遭受災禍，幾乎喪命才得以倖免。四祖果然忍著去世，等待他的到來，以大法來謙卑地對待他。唉！我的祖師出入生死，簡直就像在遊戲一樣。如果不是果位上的聖人，誰能參與到這種境界中呢？ （丙子年）改年號為儀鳳。 （二十一年）北印度佛陀波利尊者（Buddhapali）到達五臺山清涼寺，遇到一位老者問他說：『你來這裡做什麼？』佛陀波利說：『來禮拜文殊菩薩（Manjusri）。』老者說：『帶佛頂尊勝陀羅尼咒（Usnisa Vijaya Dharani Sutra）來了嗎？』佛陀波利說：『沒有。』老者說：『此地眾生罪惡深重，而出家的人犯四重戒的尤其多。不帶著這個咒語隨身，遠道而來有什麼用呢？能回去取來，讓這個咒語流傳到此地嗎？』佛陀波利行禮后返回，在開曜元年取來這個咒語到達長安。皇帝下旨命令日照三藏（Rizhao Sanzang）翻譯。皇帝聽說這個咒語靈驗非常，就秘密地收藏在宮中。佛陀波利多次上奏請求在內外傳播。高宗不得已答應了他。佛陀波利隨即告辭進入五臺山，後來不知所終。當時南天竺有菩提流志（Bodhiruci），修習頭陀行，從耶舍瞿沙（Yasoghosha）接受佛法，作為西域的宗師，名聲震動中原。皇帝聽說了他。
【English Translation】 English version: Someone asked Bodhidharma about conditioned actions, but Bodhidharma was displeased. Thereupon, he went to the Wei kingdom and lived in seclusion at Shaolin Temple on Mount Song. Later, he was poisoned to death. That year, the Wei envoy returned from the Congling Mountains and saw Bodhidharma. His disciples opened his tomb, but there was only a single shoe. Bodhidharma transmitted his Dharma to Huike (Huike). Huike once cut off his arm to seek the Dharma. Huike transmitted it to Sengcan (Sengcan), Sengcan to Daoxin (Daoxin), and Daoxin to Hongren (Hongren). Hongren's surname was Zhou, and he was from Huangmei. He lived with Daoxin at Dongshan Temple. The world called their Dharma the Dongshan Dharma Gate. The commentary says that although the old histories record the patriarchs briefly, the main points are consistent with the accounts in the Baolin Zhuan and the Transmission of the Lamp. As for the statement that Bodhidharma was poisoned to death and that the Wei envoy saw him again in the Congling Mountains, did the poisoning and death really occur? People say that the previous life of the Fifth Patriarch was probably a pine-planting Daoist practitioner. He once went to see the Fourth Patriarch, who was about to transmit the robe and Dharma to him, but then regretted it, saying, 'You are old, even if you inherit the Dharma, how many people can you teach? It would be good if you could come again.' Therefore, the Fifth Patriarch was reborn into the Zhou family, born without a father. His mother suffered several disasters and barely escaped death. The Fourth Patriarch indeed endured death to await his return, humbly treating him with the Great Dharma. Alas! Our patriarch enters and exits life and death as if playing a game. If not for a saint of the Fruition position, who could participate in this realm? (Bingzi year) The era name was changed to Yifeng. (Twenty-first year) The Venerable Buddhapali (Buddhapali) from North India arrived at Qingliang Temple on Mount Wutai and met an old man who asked him, 'What are you here for?' Buddhapali said, 'To pay homage to Manjusri (Manjusri).' The old man said, 'Did you bring the Usnisa Vijaya Dharani Sutra (Usnisa Vijaya Dharani Sutra)?' Buddhapali said, 'No.' The old man said, 'The sentient beings of this land are deeply sinful, and those who have left home violate the four major precepts especially often. Without carrying this mantra with you, what is the use of coming from afar? Can you go back and retrieve it so that this mantra can be spread in this land?' Buddhapali bowed and returned, and in the first year of Kaiyao, he brought the mantra to Chang'an. The emperor ordered the Tripitaka Master Rizhao (Rizhao Sanzang) to translate it. The emperor heard that this mantra was extraordinarily efficacious and secretly stored it in the palace. Buddhapali repeatedly requested that it be spread both inside and outside the court. Emperor Gaozong reluctantly agreed. Buddhapali then bid farewell and entered Mount Wutai, and his whereabouts were unknown thereafter. At that time, there was Bodhiruci (Bodhiruci) from South India, who practiced asceticism and received the Dharma from Yasoghosha (Yasoghosha). As a master of the Western Regions, his name shook the Central Plains. The emperor heard of him.
風而悅之。因使西域有詔敦請。
(己卯) 改調露。
(庚辰) 改永隆。
(辛巳) 改開曜。
(壬午) 改永淳。
(二十二) 是歲慈恩法師窺基卒。世壽五十有一。有詔傷悼御製畫像贊。敕葬樊川北渠。近奘公之塋。基貌豐碩長八尺。氣概萬夫項上有玉枕。十指紋皆盤折如印。見者詟伏。然心慈善誨人。晚節祈生內院。循戒彌篤。嘗造玉文殊像。及金寫大般若經。皆瑞應。初南山宣律師。以弘律名震五天。感天廚供饌。每薄基三車之玩。甚不為禮。基嘗訪宣。其日過午而天饌不至。及基辭去天神乃降。宣責以後時。天曰。適見大乘菩薩在此翊衛嚴甚。故無自而入。宣聞之大驚。於是遐邇增敬焉。先是奘公親授西域戒賢師瑜伽師地唯識宗。而基盡領其妙恢廓源流。天下後世。尊之目為三乘法相顯理宗。謂之慈恩教。
隱士孫思邈卒。年百餘。善莊老及陰陽推步醫藥之術。尤重釋典。世稱孫真人焉。
(癸未) 改弘道。十一月上崩。遺詔軍國大事取天后處分。太子顯即位。
(二十三) 法師玄惲卒。惲字道世。或云名道世。以避太宗偏諱故以字行。三學洞貫。嘗慨教藏及古今圖史之博而學者難以備究。因撰法苑珠林凡一百卷。各開門類。識者重其精博
【現代漢語翻譯】 現代漢語譯本： 用風來取悅他。因此派遣使者到西域，下詔書懇切邀請。 (己卯年)，改年號為調露。 (庚辰年)，改年號為永隆。 (辛巳年)，改年號為開曜。 (壬午年)，改年號為永淳。 (二十二年)，這一年慈恩法師窺基（Kuiji）圓寂，世壽五十一歲。皇帝下詔表示哀悼，並親自撰寫畫像贊。敕令安葬在樊川北渠，靠近奘公（Xuanzang）的墓地。窺基（Kuiji）相貌豐滿碩大，身高八尺，氣概非凡，頸後有玉枕。十個手指的指紋都盤旋彎曲如印章。見到他的人都敬畏順服。然而他心地慈善，樂於教誨他人。晚年祈求往生兜率內院（Tushita Heaven），持戒更加精進。曾經建造玉文殊像，以及用金書寫《大般若經》，都有瑞應。當初，南山宣律師（Daoxuan）以弘揚戒律而名震五天竺（Five Indies），感得天廚供奉齋飯。他常常輕視窺基（Kuiji）的三車玩好，很不以禮相待。窺基（Kuiji）曾經拜訪宣律師（Daoxuan），那天過了中午而天廚的齋飯沒有送到。等到窺基（Kuiji）告辭離去，天神才降臨。宣律師（Daoxuan）責備天神來晚了。天神說：『剛才看見大乘菩薩在這裡護衛，非常莊嚴，所以我無法進入。』宣律師（Daoxuan）聽了非常震驚。於是遠近的人更加敬重窺基（Kuiji）。此前，奘公（Xuanzang）親自傳授西域戒賢（Silabhadra）的瑜伽師地論（Yogacarabhumi-sastra）和唯識宗（Vijnanavada）。而窺基（Kuiji）完全領悟了其中的精妙，發揚光大了源流。天下後世，尊敬地稱他為三乘法相顯理宗，稱他的學說為慈恩教。 隱士孫思邈（Sun Simiao）去世，享年一百多歲。他精通莊子、老子學說以及陰陽推步、醫藥之術。尤其重視佛教經典。世人稱他為孫真人。 (癸未年)，改年號為弘道。十一月，皇帝駕崩。遺詔軍國大事聽從天后（Empress Wu Zetian）的處置。太子顯（Emperor Zhongzong）即位。 (二十三年)，法師玄惲（Xuan Yun）圓寂。玄惲（Xuan Yun），字道世（Daoshi），也有人說他的名字叫道世（Daoshi），因為避諱太宗（Emperor Taizong）的名字中的『世』字，所以用字來稱呼。他對儒釋道三學都通達貫通。他曾經感慨佛教經藏以及古今圖史的博大精深，學者難以全部精通。因此撰寫了《法苑珠林》一共一百卷，每卷都開列門類。有見識的人看重它的精深廣博。
【English Translation】 English version: And pleased him with the wind. Therefore, he sent envoys to the Western Regions with an imperial edict earnestly inviting him. (Jimao year), the reign title was changed to Tiaolu. (Gengchen year), the reign title was changed to Yonglong. (Xinshi year), the reign title was changed to Kaiyao. (Renwu year), the reign title was changed to Yongchun. (Twenty-second year), in this year, Dharma Master Kuiji (Kuiji) of Ci'en Temple passed away at the age of fifty-one. The emperor issued an edict expressing his condolences and personally wrote an eulogy for his portrait. He ordered that he be buried in the northern canal of Fanchuan, near the tomb of Master Xuanzang (Xuanzang). Kuiji (Kuiji) had a full and large appearance, standing eight feet tall, with extraordinary bearing and a jade pillow on the back of his neck. The lines on all ten fingers were coiled and curved like seals. Those who saw him were in awe and submitted. However, he was kind-hearted and willing to teach others. In his later years, he prayed to be reborn in the inner court of Tushita Heaven (Tushita Heaven), and he became even more diligent in upholding the precepts. He once made a jade Manjusri statue and wrote the Mahaprajnaparamita Sutra in gold, both of which had auspicious responses. Initially, Vinaya Master Daoxuan (Daoxuan) of Nanshan was famous throughout the Five Indies (Five Indies) for propagating the Vinaya, and he received offerings of vegetarian meals from the heavenly kitchen. He often looked down on Kuiji's (Kuiji) three carts of playthings and was very impolite. Kuiji (Kuiji) once visited Daoxuan (Daoxuan). That day, it was past noon and the heavenly kitchen's vegetarian meal had not arrived. When Kuiji (Kuiji) bid farewell and left, the heavenly deity then descended. Daoxuan (Daoxuan) rebuked the heavenly deity for being late. The deity said, 'I just saw a Mahayana Bodhisattva here protecting and guarding, very solemn, so I could not enter.' Daoxuan (Daoxuan) was greatly shocked upon hearing this. Therefore, people far and near became even more respectful of Kuiji (Kuiji). Previously, Master Xuanzang (Xuanzang) personally taught Silabhadra (Silabhadra) of the Western Regions the Yogacarabhumi-sastra (Yogacarabhumi-sastra) and the Vijnanavada (Vijnanavada) school. And Kuiji (Kuiji) fully understood its essence and expanded its origins. Later generations respectfully referred to him as the Three Vehicle Dharma Characteristics Manifesting Principle School, and called his teachings the Ci'en School. The recluse Sun Simiao (Sun Simiao) passed away at the age of over one hundred. He was well-versed in the teachings of Zhuangzi and Laozi, as well as the arts of yin-yang calculation, medicine. He especially valued Buddhist scriptures. People called him True Man Sun. (Guiwei year), the reign title was changed to Hongdao. In November, the emperor passed away. His will instructed that matters of military and state affairs should be decided by Empress Wu Zetian (Empress Wu Zetian). Crown Prince Xian (Emperor Zhongzong) ascended the throne. (Twenty-third year), Dharma Master Xuan Yun (Xuan Yun) passed away. Xuan Yun (Xuan Yun), styled Daoshi (Daoshi), some say his name was Daoshi (Daoshi), but to avoid the partial taboo of Emperor Taizong's (Emperor Taizong) name, he was known by his style name. He was thoroughly versed in the three teachings of Confucianism, Buddhism, and Taoism. He once lamented the vastness and depth of the Buddhist canon and historical records, making it difficult for scholars to master them all. Therefore, he compiled the Fayuan Zhulin, a total of one hundred volumes, each with its own categories. Those with discernment valued its depth and breadth.
云。
高帝於是年崩。中宗即位數月。天后廢為廬陵王。幽于房州。天后臨朝稱制。是為則天。明年七月沙門十輩詣闕上大云經。盛稱則天當即宸極。則天大悅。賜十沙門紫方袍銀龜袋。頒經于天下郡國。各建大云寺。九月則天革唐命改國號周。自稱聖神皇帝。
(甲申) 中宗顯改元嗣聖(二月改文明。正月立韋玄禎女為后。上謂我以天下與韋玄禎。何不可。二月天后廢上為廬陵王。立其弟豫王旦為帝。居於別殿。天后臨朝)。
(二十四) 則天武后曌改元光宅(一云。順聖曌并州文水人也。父武士蒦。官至工部尚書荊州都督。封應國公。天后嘗為尼于感業寺。時年十四。天皇幸寺見而悅之。選為昭儀。進號宸妃。帝崩后攝政。立諸武為王。甲辰大定。及天后疾。狄梁公仁杰等。迎廬陵王登位。明年乙巳崩于上陽。壽八十一。附之乾陵。在位二十一年)。
(乙酉) 改垂拱○制母齊缞。古者母亡期年而已。喪服篇云。天無二日。士無二主。國無二君。家無二尊。以一制期年禮也。自天皇上元元年。天后表請。父在為母三年。下詔依行。至今垂拱始編入格。
(二十五 丙戌) 歸政于帝。帝固辭。后乃臨朝○始建明堂。貞觀五年欲建明堂。敕孔穎達等十人定議制度。不成乃止。
【現代漢語翻譯】 現代漢語譯本： 云。 高宗皇帝在那一年駕崩。中宗皇帝即位幾個月后，天后被廢黜為廬陵王，幽禁在房州。天后臨朝稱制，史稱則天。第二年七月，有十位沙門（shāmén，佛教出家人）到朝廷進獻《大云經》（Dà Yún Jīng），極力稱頌則天應當登上皇位。則天非常高興，賜予這十位沙門紫色的方袍和銀龜袋。並將此經頒佈到天下各郡國，各地都建造了大云寺（Dà Yún Sì）。九月，則天推翻唐朝的國命，改國號為周，自稱聖神皇帝。 (甲申年) 中宗顯皇帝改年號為嗣聖（Sì Shèng）（二月改年號為文明。正月立韋玄貞（Wéi Xuánzhēn）的女兒為皇后。皇上說：『我把天下交給韋玄貞又有什麼不可以的？』二月，天后廢黜皇上為廬陵王，立他的弟弟豫王旦（Yù Wáng Dàn）為帝，居住在別的宮殿。天后臨朝執政）。 (二十四) 則天武后曌（Zhào）改年號為光宅（Guāngzhái）（一說，順聖曌是并州文水人。父親武士蒦（Wǔ Shìhuò），官至工部尚書、荊州都督，被封為應國公。天后曾經在感業寺（Gǎnyè Sì）做尼姑，當時十四歲。太宗皇帝到寺廟，見到她非常喜歡，選她為昭儀，後晉升爲宸妃。太宗皇帝駕崩后，天后攝政，封諸武為王。甲辰年大定。等到天后生病，狄梁公仁杰（Dí Liánggōng Rénjié）等人，迎接廬陵王登基。第二年乙巳年駕崩于上陽宮（Shàngyáng Gōng），享年八十一歲，附葬于乾陵（Qián Líng），在位二十一年）。 (乙酉年) 改年號為垂拱（Chuígǒng）。制定母親的喪服制度與父親相同。古代母親去世，守喪一年就可以了。《喪服篇》說：『天無二日，士無二主，國無二君，家無二尊。』因此制定守喪一年的禮制。自從太宗皇帝上元元年，天后上表請求，父親在世時為母親守喪三年，下詔依此執行。到垂拱年間才編入法令。 (二十五 丙戌年) 將政權歸還給皇帝。皇帝堅決推辭。天后於是臨朝執政。開始建造明堂（Míngtáng）。貞觀五年，太宗皇帝想要建造明堂，命令孔穎達（Kǒng Yǐngdá）等十人制定規章制度，沒有完成就停止了。
【English Translation】 English version: Clouds. Emperor Gaozong passed away that year. Emperor Zhongzong ascended the throne for several months before the Empress Dowager was deposed as the Prince of Luling and imprisoned in Fangzhou. The Empress Dowager then ruled the court, known as Empress Zetian. In the seventh month of the following year, ten shamen (Buddhist monks) went to the court to present the Great Cloud Sutra (Dà Yún Jīng), praising Zetian as the one who should ascend the throne. Zetian was very pleased and bestowed upon these ten shamen purple robes and silver turtle pouches. She ordered the sutra to be distributed to all prefectures and kingdoms, and Great Cloud Temples (Dà Yún Sì) were built everywhere. In the ninth month, Zetian overthrew the mandate of the Tang Dynasty, changed the country's name to Zhou, and proclaimed herself the Holy and Divine Emperor. (Year Jia-Shen) Emperor Zhongzong Xian changed the reign title to Si Sheng (Sì Shèng) (In the second month, the reign title was changed to Wenming. In the first month, Wei Xuanzhen's (Wéi Xuánzhēn) daughter was made empress. The Emperor said, 'What's wrong with me giving the empire to Wei Xuanzhen?' In the second month, the Empress Dowager deposed the Emperor as the Prince of Luling and installed his younger brother, Prince Yu Dan (Yù Wáng Dàn), as Emperor, residing in a separate palace. The Empress Dowager ruled the court). (Twenty-fourth) Zetian Wu Hou Zhao (Zhào) changed the reign title to Guangzhai (Guāngzhái) (It is said that Shun Sheng Zhao was a native of Wenshui, Bingzhou. Her father, Wu Shihuo (Wǔ Shìhuò), held the official position of Minister of Public Works and Governor of Jingzhou, and was enfeoffed as Duke of Ying. The Empress Dowager had once been a nun at Ganye Temple (Gǎnyè Sì) at the age of fourteen. Emperor Taizong visited the temple, saw her, and was very pleased, selecting her as Zhaoyi, later promoted to Chenfei. After Emperor Taizong passed away, the Empress Dowager took over the regency and enfeoffed the Wu family as princes. Greatly settled in the year Jia-Chen. When the Empress Dowager fell ill, Di Liangong Renjie (Dí Liánggōng Rénjié) and others welcomed the Prince of Luling to the throne. She passed away in the second year, Yi-Si, at Shangyang Palace (Shàngyáng Gōng), at the age of eighty-one, and was buried as an appendage to Qian Mausoleum (Qián Líng), having reigned for twenty-one years). (Year Yi-You) The reign title was changed to Chuigong (Chuígǒng). The mourning system for the mother was made the same as for the father. In ancient times, mourning for the mother lasted only one year. The 'Chapter on Mourning Garments' says, 'Heaven has no two suns, a scholar has no two masters, a country has no two rulers, and a family has no two superiors.' Therefore, the one-year mourning ritual was established. Since the first year of Emperor Taizong's Shangyuan reign, the Empress Dowager requested that mourning for the mother be three years while the father was alive, and an edict was issued to follow this. It was not until the Chuigong reign that it was incorporated into the law. (Twenty-fifth, Year Bing-Xu) The power was returned to the Emperor. The Emperor firmly declined. The Empress Dowager then ruled the court. The construction of the Mingtang (Míngtáng) was started. In the fifth year of Zhenguan, Emperor Taizong wanted to build the Mingtang and ordered Kong Yingda (Kǒng Yǐngdá) and ten others to establish rules and regulations, but it was stopped before completion.
天皇永徽三年。宣問無式樣。群儒執議不定又止。干封至三年。下詔又令群儒取議。復不克定而止焉。天后垂拱二年。又取議群儒創製。垂拱四年正月五日功畢。其制凡高二百九十四尺。東西南北各三百尺。而有三層。下設四方。中十二辰。上設二十四氣。鑄鐵為槽。二十四步為辟雍之水。造舟為梁以通道路。與前代制度有別。夏曰世室。殷曰垂屋。周曰明堂也。
(二十六) 是年有慶山始出。唐五行志曰。垂拱二年九月。雍州新豐縣有大風雷電震吼涌出一山。高二十丈。有池週三百畝。池有龍鳳之形禾麥之異。天后以為休應。故名曰慶山。
(己丑) 改永昌。
(庚寅) 改天授○二月辛酉。后策貢士于洛城殿。殿試始此○九月改元建國。號曰周。至朔同日用周正。
(壬辰) 改如意。又改長壽。
(甲午) 改延載。
(乙未) 改證聖。九月又改。天冊萬歲。
(二十七) 是歲則天加號天冊金輪聖神皇帝。作七寶。復聞于闐國梵本華嚴大經。即遣使奉玉帛往求之。並請彼國善梵學者一人。隨經以來。於是于闐主以實叉難提(此云喜學)妙華嚴宗旨遣赴命。則天見之大悅。詔入大遍空寺。同三藏菩提流志法師神測玄景復禮等翻譯華嚴。則天時幸其寺。親施供
【現代漢語翻譯】 現代漢語譯本： 永徽三年，天皇（指唐高宗李治）詢問關於禮儀制度，但沒有固定的樣式。眾儒生討論，意見不統一，於是停止了討論。干封年間至三年，下詔再次命令眾儒生討論，仍然不能確定，於是又停止了。 天后（指武則天）垂拱二年，再次徵求眾儒生的意見，開始創製新的禮儀制度。垂拱四年正月五日，工程完成。這個建築總高二百九十四尺，東西南北各三百尺，共有三層。下層設定四方，中層設定十二辰（十二生肖），上層設定二十四氣（二十四節氣）。用鐵鑄造水槽，二十四步作為辟雍的水道。建造船隻作為橋樑，用來通行道路。與前代的制度有所不同。夏朝叫做世室，殷朝叫做垂屋，周朝叫做明堂。
（二十六）這一年，有慶山開始出現。《唐五行志》記載：垂拱二年九月，雍州新豐縣有大風雷電，震動轟鳴，涌出一座山，高二十丈，有一個池塘，周圍三百畝。池塘里有龍鳳的形狀，以及奇異的禾麥。天后認為這是吉祥的徵兆，所以命名為慶山。
（己丑）改年號為永昌。
（庚寅）改年號為天授。二月辛酉日，天后在洛城殿策試貢士，殿試從此開始。九月改年號為建國，國號為周。冬至和朔日（正月初一）同時使用周朝的歷法。
（壬辰）改年號為如意，又改年號為長壽。
（甲午）改年號為延載。
（乙未）改年號為證聖。九月又改年號為天冊萬歲。
（二十七）這一年，則天（武則天）加尊號為天冊金輪聖神皇帝，製作七寶。又聽說于闐國（今新疆和田地區）有梵文版本的《華嚴大經》，於是派遣使者攜帶玉帛前往求取，並請求該國一位精通梵文的學者一同前來。於是于闐國王派實叉難提（Śikṣānanda，意為喜學）帶著精妙的《華嚴經》宗旨前來應命。則天見到他非常高興，下詔讓他進入大遍空寺，與三藏菩提流志法師（Bodhiruci）、神測、玄景、復禮等人一起翻譯《華嚴經》。則天時常駕臨該寺，親自佈施供養。
【English Translation】 English version: In the third year of Yonghui (era name), Emperor (referring to Emperor Gaozong of Tang, Li Zhi) inquired about the ritual system, but there was no fixed pattern. The Confucian scholars discussed, but their opinions were not unified, so the discussion was stopped. During the Qianfeng era to the third year, an edict was issued again ordering the Confucian scholars to discuss, but they still could not determine it, so it was stopped again. In the second year of the Chuigong era of Empress Dowager (referring to Wu Zetian), she again sought the opinions of the Confucian scholars and began to create a new ritual system. On the fifth day of the first month of the fourth year of Chuigong, the project was completed. This building was 294 chi (a unit of length) in total height, 300 chi in each direction of east, west, north, and south, and had three layers. The lower layer was set with the four directions, the middle layer was set with the twelve Chen (twelve zodiac animals), and the upper layer was set with the twenty-four Qi (twenty-four solar terms). Iron was cast to make water channels, and twenty-four steps were used as the waterway of Biyong. Boats were built as bridges to allow passage. It was different from the systems of previous dynasties. The Xia dynasty called it Shishi, the Yin dynasty called it Chuiwu, and the Zhou dynasty called it Mingtang.
(26) In this year, Mount Qing began to appear. The 'Tang Wuxing Zhi' records: In the ninth month of the second year of Chuigong, in Xinfeng County, Yongzhou, there was a great wind, thunder, and lightning, which shook and roared, and a mountain emerged, 20 zhang (a unit of length) high, with a pond of 300 mu (a unit of area) in circumference. In the pond, there were shapes of dragons and phoenixes, as well as unusual crops of millet and wheat. The Empress Dowager considered this an auspicious omen, so she named it Mount Qing.
(Ji Chou) The era name was changed to Yongchang.
(Geng Yin) The era name was changed to Tianshou. On the Xin You day of the second month, the Empress examined the tribute scholars in the Luocheng Hall. This was the beginning of the palace examination. In the ninth month, the era name was changed to Jianguo, and the country was named Zhou. The winter solstice and the first day of the lunar month (New Year's Day) simultaneously used the Zhou dynasty calendar.
(Ren Chen) The era name was changed to Ruyi, and then changed to Changshou.
(Jia Wu) The era name was changed to Yanzai.
(Yi Wei) The era name was changed to Zhengsheng. In the ninth month, the era name was changed again to Tiance Wansui.
(27) In this year, Zetian (Wu Zetian) added the honorific title 'Tian Ce Jin Lun Sheng Shen Huangdi' (Heavenly Mandate Golden Wheel Holy Divine Emperor), and made seven treasures. She also heard that the Kingdom of Khotan (present-day Hotan area of Xinjiang) had a Sanskrit version of the 'Great Avatamsaka Sutra', so she sent envoys with jade and silk to seek it, and requested a scholar from that country who was proficient in Sanskrit to come along. Therefore, the King of Khotan sent Śikṣānanda (this means 'Joy of Learning') with the exquisite principles of the 'Avatamsaka Sutra' to fulfill the order. Zetian was very pleased to see him and ordered him to enter the Dabiankong Temple, where he, together with the Tripitaka master Bodhiruci, Shence, Xuanjing, Fuli, and others, translated the 'Avatamsaka Sutra'. Zetian often visited the temple and personally made offerings.
饌焉。至聖歷二年十月八日功畢。成八十卷。
(二十八) 天冊萬歲元年。詔沙彌康法藏於太原寺。開示華嚴宗旨。方緒經題感白光昱然自口而出。須臾成蓋。停空久之。萬衆歡呼嘆異。都講僧恒奏其事。則天悅。有旨命京城十大德為藏授滿分戒。賜號賢首。詔入大遍空寺參譯經。
(二十九) 是歲詔嵩岳惠安禪師。入禁中問道。與神秀禪師同被欽重。則天嘗問安甲子幾何。對曰不記。曰何以不記。安曰。生死之身有若循環。環無起盡焉用記為。況識心流注無有間斷。見漚起者乃妄想耳。從初識至動相滅時。亦只如此。何年月而可記乎。則天嘆美久之。時安春秋百餘。而天下之人稱為老安國師。
(丙申) 改萬歲登封。又改通天萬歲。
(丁酉) 改神功。
(戊戌) 改聖歷。迎中宗于房陵。立為太子。姚玄崇相。
(三十) 五月戊辰。凈義三藏自西域還。獲梵本經論四百餘部。及金剛座真容舍利三百餘粒則天降蹕上東門迎勞。安置佛授記寺。未幾詔入大遍空寺。同實叉難提等譯經證義。明年十月新華嚴經成。實叉難提等奉表奏上。則天親制序引。御太極殿宣示百官。其護法弘通無出天后之德矣。法師姓張。齊州范陽人。家世圭璋。十五有西行志。三十七歲方遂雅懷
【現代漢語翻譯】 現代漢語譯本 饌[zhuàn] 焉。至聖歷二年十月八日功畢。成八十卷。
（二十八）天冊萬歲元年，詔沙彌康法藏（Kang Fazang）于太原寺，開示華嚴宗旨。方緒經題，感白光昱然自口而出，須臾成蓋，停空久之。萬衆歡呼嘆異。都講僧恒奏其事，則天（皇帝名號）悅。有旨命京城十大德為藏授滿分戒，賜號賢首（賢首），詔入大遍空寺參譯經。
（二十九）是歲，詔嵩岳惠安禪師（Huian Chanshi of Songyue Mountain）入禁中問道，與神秀禪師（Shenxiu Chanshi）同被欽重。則天嘗問安甲子幾何，對曰不記。曰何以不記？安曰：『生死之身有若循環，環無起盡，焉用記為？況識心流注，無有間斷，見漚起者，乃妄想耳。從初識至動相滅時，亦只如此，何年月而可記乎？』則天嘆美久之。時安春秋百餘，而天下之人稱為老安國師。
（丙申）改萬歲登封，又改通天萬歲。
（丁酉）改神功。
（戊戌）改聖歷。迎中宗于房陵，立為太子。姚玄崇相。
（三十）五月戊辰，凈義三藏（Jingyi Sanzang）自西域還，獲梵本經論四百餘部，及金剛座真容舍利三百餘粒。則天降蹕上東門迎勞，安置佛授記寺。未幾，詔入大遍空寺，同實叉難提（Shicha Nantuo）等譯經證義。明年十月，新華嚴經成。實叉難提等奉表奏上，則天親制序引，御太極殿宣示百官。其護法弘通，無出天后之德矣。法師姓張，齊州范陽人，家世圭璋，十五有西行志，三十七歲方遂雅懷。
【English Translation】 English version The feast was prepared. By the eighth day of the tenth month of the second year of the Shengli era, the work was completed, comprising eighty volumes.
(28) In the first year of the Tiance Wansui era, Emperor Zetian ordered the Shami (novice monk) Kang Fazang to expound the Huayan (Avatamsaka) teachings at Taiyuan Temple. As he began the sutra's title, a radiant white light miraculously emerged from his mouth, instantly forming a canopy that lingered in the air for a long time. The multitude cheered and marveled. The chief lecturer monk Heng reported this event, and Zetian was pleased. She issued an edict commanding the ten most virtuous monks in the capital to bestow upon Kang Fazang the full precepts, granting him the title 'Xianshou'. She then summoned him to the Dabiankong Temple to participate in the translation of scriptures.
(29) In the same year, Emperor Zetian summoned Chan Master Huian of Songyue Mountain into the palace to inquire about the Dao (path). He and Chan Master Shenxiu were equally revered. Zetian once asked Huian how old he was. He replied that he did not remember. She asked why he did not remember. Huian replied, 'The body subject to birth and death is like a cycle, and a cycle has no beginning or end. Why should I remember? Moreover, the flow of consciousness is continuous and uninterrupted. The arising of bubbles is merely delusion. From the initial consciousness to the cessation of movement, it is all just like this. What year or month is there to remember?' Zetian praised him for a long time. At that time, Huian was over a hundred years old, and people throughout the land called him the Old National Teacher An.
(Bing Shen year) The era name was changed to Wansui Dengfeng, and then changed again to Tongtian Wansui.
(Ding You year) The era name was changed to Shengong.
(Wu Xu year) The era name was changed to Shengli. Emperor Zhongzong was welcomed from Fangling and established as the crown prince. Yao Xuanchong served as chancellor.
(30) In the fifth month, on the day of Wu Chen, Tripitaka Master Jingyi returned from the Western Regions, bringing with him over four hundred sections of Sanskrit sutras and treatises, as well as over three hundred relics of the true form of the Vajrasana (Diamond Throne). Emperor Zetian descended from her carriage at the Shangdong Gate to welcome him and had him placed in the Buddha Prediction Temple. Shortly thereafter, she summoned him to the Dabiankong Temple to translate and authenticate scriptures with Shicha Nantuo and others. In the tenth month of the following year, the new Avatamsaka Sutra was completed. Shicha Nantuo and others presented a memorial to the emperor. Zetian personally wrote a preface and proclaimed it to the officials in the Taiji Hall. Her virtue in protecting and propagating the Dharma surpassed that of any previous empress. The Dharma Master's surname was Zhang, and he was from Fanyang in Qizhou. His family had a distinguished lineage. At the age of fifteen, he had the aspiration to travel west, and at the age of thirty-seven, he finally fulfilled his long-cherished wish.
。是年乃旋也。
(己亥) 天后重眉八字○慶山佛現。敕建寺宇○李白生。
(庚子) 改久視○十月復夏正。
(三十一) 詔斂天下僧錢。日一文聚作大像于白馬阪。宰相狄仁傑上疏諫曰。為政之本必先人事。陛下矜念群生迷謬弱喪無歸。欲令像法兼行睹相生善。然今之伽藍制過宮室。窮奢極壯刻繪盡功。寶技殫于綴嚴。瑰材極于輪奐。工不役鬼。物不天來。既皆出於民。將何以堪之。且生之有時。用之無度。編戶所奉常若不充。痛切肌膚不辭捶楚。游僧一說矯陳禍福。剪髮解衣仍漸其少。亦有離間骨肉事均路人。身自納妻謂無彼我。皆托佛法掛誤愚人。里陌動有經坊。阛阓尤多精舍。化誘諄切倍于官徴。法事供需嚴逾制敕。膏腴物業水硙莊園。富有其多不知厭斁。逃丁辟罪駢集法門。且一夫不耕猶受其弊。浮食者眾又劫人財。臣每念之實切悲痛。昔梁武簡文舍施無算。及三維浪沸五嶺煙騰。列剎盈衢莫救危亡之禍。緇衣蔽路。豈有勤主之功。況北風塵屢擾征役稍繁。遽興此務力所未堪。伏惟功德無量。何必興建大像以勞費為名乎。雖斂僧錢百未及一。尊容既廣不可露居。覆以百層尚憂未遍。臣今兼采眾議。咸以為如來設教以慈悲為主。普濟群品是其用心。豈以勞人而存虛飾哉。疏奏。則天
【現代漢語翻譯】 現代漢語譯本： 這一年就過去了。
(己亥年)，天后（武則天）長著重疊的眉毛和八字形的鬍鬚，慶山出現了佛像。於是下令建造寺廟。李白出生。
(庚子年)，改年號為久視。十月恢復夏曆。
(第三十一年)，下詔收取天下僧人的錢財。每天每人一文錢，聚集起來在白馬阪建造大佛像。宰相狄仁傑上疏勸諫說：『為政的根本必須先重視人事。陛下憐憫眾生迷惑、弱小、喪亡而無所歸依，想要讓佛法盛行，使人們看到佛像而產生善念。然而，如今的伽藍（寺廟）建造超過了宮室，窮盡奢華，極盡壯麗，雕刻繪畫用盡了功夫。珍貴的技藝都用在裝飾上，名貴的木材都用在建造上。工程不是役使鬼神，物資也不是從天上掉下來的，既然都是出自百姓，百姓怎麼能承受得了呢？況且百姓的生計有時，而花費沒有節制，百姓供奉賦稅常常感到不足，痛苦到極點也不敢抱怨。遊方的僧人隨便說說，誇大陳述禍福，剃髮脫衣仍然逐漸減少。也有離間骨肉，視同路人的，自身娶妻卻說沒有彼此之分，都假託佛法來欺騙愚人。鄉村裡巷到處都有經坊，城市集市尤其多精舍。化誘百姓比官府徵稅還要嚴厲，法事供奉的需求比朝廷的命令還要嚴格。肥沃的田產、水磨、莊園，擁有的財富之多不知滿足。逃避兵役和罪責的人都聚集到佛門。況且一個農民不耕田，還要受到他的弊害，遊手好閒的人多，又搶劫百姓的錢財。我每每想到這些，實在感到悲痛。從前梁武帝、梁簡文帝捨棄施捨無數，等到三維動盪，五嶺狼煙四起，眾多的寺廟遍佈道路，也無法挽救危亡的禍患。僧人的黑色僧衣遮蔽道路，哪裡有勤王護主的功勞呢？況且北方邊境戰亂頻繁，徵兵勞役稍微繁重，就倉促興建這些工程，力量實在難以承受。希望陛下明白功德無量，何必興建大佛像來博取勞民傷財的名聲呢？即使收取僧人的錢財，也連百分之一都不到。佛像的尊容既然廣大，不能露天而居，即使覆蓋一百層，還擔心不能周全。我如今兼聽眾人的意見，都認為如來佛祖設教以慈悲為主，普遍救濟眾生是他的用心，哪裡會因為勞役百姓而追求虛假的裝飾呢？』
【English Translation】 English version: This year then passed.
(Year Ji Hai), Empress Dowager (Wu Zetian) had double eyebrows and a figure-eight mustache. A Buddha image appeared on Qing Mountain. An imperial order was issued to build temples. Li Bai was born.
(Year Geng Zi), the era name was changed to 'Jiu Shi' (Long Viewing). In the tenth month, the Xia calendar was restored.
(Thirty-first year), an edict was issued to collect money from monks throughout the land. One wen (ancient Chinese coin) per day per monk was collected to build a large statue at Baima Ban (White Horse Slope). Chancellor Di Renjie submitted a memorial, advising: 'The foundation of governance must first value human affairs. Your Majesty pities the sentient beings who are confused, weak, lost, and without refuge, desiring to promote the Dharma and cause people to generate good thoughts upon seeing the Buddha image. However, the current Sangharama (monasteries) are built exceeding palaces, exhausting extravagance and magnificence, with carvings and paintings using up all efforts. Precious skills are used for adornment, and rare materials are used for construction. Engineering does not employ ghosts, and materials do not come from the heavens. Since they all come from the people, how can the people bear it? Moreover, the people's livelihood has its limits, while spending is without restraint. The taxes paid by the registered households are often insufficient, and they suffer to the extreme without daring to complain. Wandering monks speak casually, exaggerating fortunes and misfortunes. Shaving their heads and changing clothes still gradually reduces their numbers. There are also those who sow discord among family members, treating them like strangers, marrying wives themselves but claiming there is no distinction between self and others, all under the guise of Buddhism to deceive the foolish. Villages and alleys are filled with sutra halls, and cities and markets are especially full of monasteries. Their persuasion is more insistent than official taxation, and the demands for Dharma services are stricter than imperial edicts. Fertile lands, water mills, and estates possess so much wealth that they do not know satisfaction. Those who evade military service and punishment gather at the Dharma gates. Moreover, if one farmer does not cultivate, he still suffers the consequences. There are many idlers, and they also rob the people of their wealth. Every time I think of these things, I feel truly grieved. In the past, Emperor Wu of Liang and Emperor Jianwen of Liang gave countless donations, but when the Three Dimensions were turbulent and smoke rose from the Five Ridges, the numerous temples throughout the roads could not save the disaster of destruction. The black robes of monks covered the roads, but where was the merit of diligently protecting the ruler? Moreover, the northern borders are frequently disturbed by wars, and conscription is slightly heavy, yet these projects are hastily undertaken, and the strength is truly unbearable. I hope Your Majesty understands that merit is immeasurable, so why build a large Buddha statue to gain a reputation for exhausting the people and wasting wealth? Even if the money from the monks is collected, it is less than one percent. Since the Buddha's image is so large, it cannot reside in the open air, and even if it is covered with a hundred layers, there is still concern that it will not be complete. I am now also gathering the opinions of the masses, who all believe that the Tathagata (Buddha) established teachings with compassion as the main principle, and universally saving sentient beings is his intention. How could he seek false adornment by exhausting the people?'
不納。
論曰。法師支遁曰。沙門之於世也。猶虛舟之寄大壑耳。其來不以事退亦乘閑。四海之內竟自無宅。邦亂則振錫孤遊。道洽則忻然共萃。蓋謂吾徒于天下固無事人也。至末法敗道之徒茍安衣食者。于狄梁公之論。殆不可得而諱焉。嗚呼是豈真沙門者所為哉。疏謂如來設教以普濟群品為心。詎以勞人而存虛飾。此不獨匡則天之失。抑有以輔吾佛之正教也。與夫後世泛然排佛老以茍名者雲泥矣。
(辛丑) 改大足。又改長安。
則天將建大像。御史張廷圭覆上疏諫曰。夫佛者以覺知為義。因心而成。不可以諸相見也。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。此真如之果。不可以外求也。陛下信心歸依發弘誓願。壯其塔廟廣其尊容。已遍於天下久矣。蓋有為住相佈施。非最上第一希有之法。何以知之。經云。若人滿三千大千世界七寶以用佈施其福甚多。不如有人於此經中受持四句偈等為人演說其福勝彼。如佛所說。則陛下傾四海之財。竭萬夫之力。窮山之木以為塔寺。極冶之金以為尊像。勞則多矣。費則甚矣。其所獲福乃不若禪房之匹夫。菩薩所作福德不應貪著。蓋有為之法不足高也。況此營建事因土木。或開發盤礴峻筑基階。或塞穴洞通轉采斫。碾壓蟲蟻動盈巨億。豈佛
【現代漢語翻譯】 現代漢語譯本：
不納（沒有被採納）。
論曰：法師支遁說：『沙門（指佛教出家人）之於世間，就像空船寄託于大海溝壑之中。他們的到來不是爲了世俗之事，退隱也是爲了清閑。四海之內竟然沒有自己的住所。國家動亂就拄著錫杖獨自遊走，教義興盛就欣然聚集在一起。』大概是說我們這些修行之人對於天下本來就沒有什麼事情要做。到了末法時代，那些敗壞佛道的徒眾茍且偷生，只爲了衣食，對於狄梁公的評論，恐怕是無法迴避的。唉！這難道是真正的沙門所為嗎？疏文說，如來設立教義是爲了普遍救濟眾生為出發點，難道是爲了勞役百姓而儲存虛假的裝飾嗎？這不僅匡正了武則天的過失，而且有助於輔助我佛的正教。與那些後世泛泛地排斥佛老以求取名聲的人相比，簡直是天壤之別。
（辛丑年）改年號為大足（武則天年號），又改年號為長安（武則天年號）。
武則天將要建造巨大的佛像，御史張廷圭再次上疏勸諫說：『佛的意義在於覺悟和認知，由內心而成，不可以從外在的形象去認識。經書上說：『如果用外在的形象來看我，用聲音來求我，這個人就是在走邪道，不能見到如來（Tathagata）。』這真如（Bhūtatathatā）的果實，不可以向外尋求。陛下信心歸依，發下宏大的誓願，壯大塔廟，擴大佛像的尊容，已經遍佈天下了很久了。建造有為的住相佈施，不是最上第一希有的法門。為什麼這麼說呢？經書上說：『如果有人用充滿三千大千世界的七寶來佈施，他的福報非常多，不如有人在這部經中受持四句偈等，為他人演說，他的福報勝過前者。』如佛所說，那麼陛下傾盡四海的財富，竭盡萬民的力量，用盡山中的樹木來建造塔寺，用盡冶煉的金子來建造佛像，勞累是很多了，花費也是很大了，但是所獲得的福報卻不如禪房中的普通人。菩薩所作的福德不應該貪著。有為之法不值得推崇。況且這種營建之事因為土木工程，或者開發土地，或者高峻地修築地基，或者堵塞洞穴，或者開通道路，或者採伐樹木，碾壓蟲蟻，動輒盈千累億。難道佛
【English Translation】 English version:
Not accepted.
Commentary: The Dharma Master Zhi Dun said: 'The Śrāmaṇa (Buddhist renunciate) in the world is like an empty boat entrusted to a great ravine. Their arrival is not for worldly affairs, and their retreat is also for leisure. Within the four seas, they have no home. When the country is in turmoil, they wander alone with their staff; when the Dharma flourishes, they gather together with joy.' It is said that we practitioners have nothing to do with the world. In the degenerate age, those who corrupt the Buddhist path and live only for food and clothing cannot avoid the criticism of Duke Di Liang. Alas! Is this what a true Śrāmaṇa should do? The commentary says that the Tathāgata (如來) established the teachings with the intention of universally saving all beings. Is it to exploit the people and preserve false appearances? This not only corrects the mistakes of Empress Wu Zetian but also helps to support the true teachings of the Buddha. Compared to those who superficially reject Buddhism and Taoism in later generations to seek fame, it is like the difference between clouds and mud.
(Xin Chou year) Changed the reign name to Dàzú (大足, Wu Zetian's reign name), and then changed the reign name to Cháng'ān (長安, Wu Zetian's reign name).
Empress Wu Zetian was about to build a huge Buddha statue. The Imperial Censor Zhang Tinggui again submitted a memorial to advise: 'The meaning of Buddha lies in awakening and knowing, which is formed from the mind and cannot be understood from external appearances. The scriptures say: 'If one sees me through form or seeks me through sound, that person is walking a wrong path and cannot see the Tathāgata (如來).' The fruit of suchness (Bhūtatathatā) cannot be sought externally. Your Majesty has taken refuge with faith, made great vows, strengthened the pagodas and temples, and expanded the dignified appearance of the Buddha statues, which has been spread all over the world for a long time. Building conditioned forms for giving is not the most supreme and rare Dharma. Why do I say this? The scriptures say: 'If someone uses the seven treasures filling three thousand great thousand worlds for giving, their merit is very great, but it is not as good as someone who receives and upholds four lines of verse from this scripture and explains it to others, their merit surpasses the former.' As the Buddha said, then Your Majesty is exhausting the wealth of the four seas, exhausting the strength of the people, using up the trees in the mountains to build pagodas and temples, and using up the refined gold to build Buddha statues. The labor is great, and the expense is great, but the merit gained is not as good as that of an ordinary person in a meditation room. The merit made by a Bodhisattva should not be clung to. Conditioned dharmas are not worth praising. Moreover, this construction involves earth and wood, either developing land, or building high foundations, or blocking holes, or opening roads, or felling trees, crushing insects and ants, amounting to hundreds of millions. Could the Buddha
標坐夏之義。憫蠢動而不忍害其生乎。又役鬼不可。惟人是營。通計工匠率多貧寠。朝歐莫役勞筋苦骨。簞食飄飲晨炊星飯。飢渴所致疾疹交集。豈佛標徒行之義愍畜產而不忍苦其力乎。又營筑之役僧尼是稅。雖展轉乞丐窮乏尤多。州縣徴輸星火逼迫。或謀計靡所。或粥賣以充。怨聲載路和氣不洽。豈佛標喜舍之義愍愚蒙而不忍奪其產乎。且邊朔未寧軍裝日急。天下虛竭海內勞弊。伏惟陛下慎之重之。思菩薩之行。為利益一切眾生。應如是佈施。則其福德若東西南北四維上下虛空不可思量矣。何必勤于住相雕蒼生之業崇不急之務哉。臣以時政言之。則宜先邊境畜府庫養人力。以佛教論之。則宜救危苦滅諸相崇無為。伏惟察臣之言行佛之行。務以理為尚。無以人廢言。疏奏則天大悅。御長生殿召見廷圭。賜以金帛。
(三十二) 是歲詔賢首法師法藏。于東都佛授記寺講新華嚴經。至華藏世界感大地震動。逾時乃息。即日召對長生殿。問帝網十重玄門海印三昧參合六相總別同異成壞之義。藏敷宣有緒玄旨通貫。則天驟聞茫然驚異。伸請再三。藏就指殿隅金師子為曉譬之。能所謂一毛頭師子。百億毛頭師子。則天豁然領解。由是集其語。目為金師子章。初雲華寺儼尊者。傳杜順華嚴宗旨。藏執侍儼盡傳其教。及儼去
【現代漢語翻譯】 現代漢語譯本：討論建造寺廟的意義。難道是因為憐憫那些蠕動的生物而不忍心傷害它們的生命嗎？而且役使鬼神是不可以的，只能役使人。總的來說，工匠大多貧困，早晚勞作，筋疲力盡。只能用竹筒盛飯，隨處飲水，早晨做飯，晚上才吃。飢渴交加，疾病纏身。難道佛教提倡的慈悲，只是憐憫牲畜而不忍心讓它們勞作嗎？而且建造寺廟的勞役，僧尼也要交稅。即使輾轉乞討，仍然非常貧困。州縣催繳賦稅，像星火一樣緊迫。有的人想盡辦法也無濟於事，有的人賣掉家產來充數。怨聲載道，社會不和諧。難道佛教提倡的喜舍，只是憐憫愚昧的人而不忍心奪取他們的財產嗎？況且邊境尚未安定，軍需物資日益緊迫。天下空虛，百姓疲憊。希望陛下慎重考慮。學習菩薩的行徑，爲了利益一切眾生，應該這樣佈施，那麼他的福德就像東西南北四維上下虛空一樣不可思量。何必致力於執著于外在形象，耗費百姓的財富，崇尚不緊急的事情呢？我從時政的角度來說，應該先安定邊境，充實國庫，養護民力。從佛教的角度來說，應該救濟危難，消除各種執著，崇尚無為。希望陛下考察我的言論，效彷彿的行徑，一切以道理為重，不要因為人而廢棄言論。奏疏呈上后，則天皇帝非常高興，在長生殿召見廷圭，賞賜他金銀綢緞。 （三十二）這年，皇帝下詔讓賢首法師法藏（指法藏法師）在東都佛授記寺講解新《華嚴經》。講到華藏世界時，發生了大地震動，過了很久才停止。當天就在長生殿召見法藏，詢問帝網十重玄門（指《華嚴經》中的深奧義理）海印三昧（指一種甚深的禪定）參合六相總別同異成壞（指事物之間相互關聯的六種屬性）的意義。法藏闡述得有條不紊，深刻的道理貫穿其中。則天皇帝聽了之後，感到茫然驚異，再三請求解釋。法藏就指著殿角邊的金獅子來做比喻，解釋所謂『一毛頭師子，百億毛頭師子』的道理。則天皇帝這才豁然領悟。因此，收集了他的言論，命名為《金師子章》。當初，雲華寺的儼尊者（指智儼法師）傳授杜順（指杜順和尚）的《華嚴》宗旨。法藏侍奉智儼，盡得其教。等到智儼去世后。
【English Translation】 English version: Discussing the meaning of building temples. Is it because of compassion for those wriggling creatures that one cannot bear to harm their lives? Moreover, employing ghosts and spirits is not permissible; one can only employ people. Generally speaking, artisans are mostly poor, working from morning till night, exhausting their strength. They can only use bamboo tubes to hold rice and drink water wherever they can find it, cooking in the morning and eating only at night. Suffering from hunger and thirst, they are afflicted with various diseases. Does the compassion advocated by Buddhism only extend to pitying livestock and being unwilling to let them labor? Moreover, even monks and nuns must pay taxes for the labor of building temples. Even if they beg from place to place, they are still very poor. The state and county urge the payment of taxes, as urgent as sparks of fire. Some people try every means but to no avail, while others sell their property to make up the amount. Complaints fill the roads, and society is not harmonious. Does the generosity advocated by Buddhism only extend to pitying the ignorant and being unwilling to seize their property? Furthermore, the borders are not yet stable, and military supplies are becoming increasingly urgent. The country is empty, and the people are exhausted. I hope Your Majesty will consider this carefully. Learn from the conduct of the Bodhisattvas, and for the benefit of all sentient beings, give in this way, then his merit will be as immeasurable as the void in the four directions and above and below. Why bother being attached to external forms, wasting the wealth of the people, and promoting non-urgent matters? From the perspective of current affairs, we should first stabilize the borders, enrich the national treasury, and nurture the strength of the people. From the perspective of Buddhism, we should relieve distress, eliminate all attachments, and promote non-action. I hope Your Majesty will examine my words, emulate the conduct of the Buddha, and prioritize reason in everything, and do not abandon words because of the person. After the memorial was presented, Empress Zetian was very pleased and summoned Tinggui to the Changsheng Hall, bestowing upon him gold, silver, and silk. (Thirty-two) In this year, the emperor issued an edict ordering the Venerable Dharma Master Fazang (指法藏法師, referring to Dharma Master Fazang) to lecture on the new Avatamsaka Sutra at the Buddha Prediction Temple in Dongdu. When lecturing on the Huazang World (指華藏世界, referring to the Lotus Treasury World), a great earthquake occurred, and it took a long time to stop. On the same day, Fazang was summoned to the Changsheng Hall and asked about the meaning of the ten profound gates of the Indra's net (指《華嚴經》中的深奧義理, referring to the profound principles in the Avatamsaka Sutra), the Samadhi of the Ocean Seal (指一種甚深的禪定, referring to a profound state of Samadhi), and the six aspects of integration, totality, difference, sameness, otherness, formation, and destruction (指事物之間相互關聯的六種屬性, referring to the six attributes of interconnectedness between things). Fazang expounded them in an orderly manner, and profound principles permeated his explanations. After hearing this, Empress Zetian felt bewildered and amazed, and repeatedly requested explanations. Fazang then pointed to the golden lion at the corner of the hall to make an analogy, explaining the principle of 'a lion on a single hair, hundreds of millions of lions on hairs.' Only then did Empress Zetian suddenly understand. Therefore, his words were collected and named 'The Chapter of the Golden Lion.' Initially, Venerable Yan (指智儼法師, referring to Dharma Master Zhiyan) of Yunhua Temple transmitted the teachings of the Avatamsaka Sutra of Dushun (指杜順和尚, referring to Monk Dushun). Fazang served Zhiyan and fully received his teachings. After Zhiyan passed away.
世藏以巾幘說法。於是京城耆德連名抗表乞度為僧。凡藏落髮受具皆則天特旨。又嘗為則天以十圓鏡置八隅上下。皆使相向中安佛像然燭照之。則鏡鏡現像互相攝入。及觀之者交羅齊現。以表剎海十界普容無盡之旨。藏沒清涼國師澄觀宗其教。天下學者宗之。目為一念圓融具德宗。謂之賢首教。
(壬寅) ○初試武舉。
(三十三) 是年則天鑄像之費將具。納言李嶠上疏諫曰。臣聞。佛法慈愍菩薩護持。唯志利益群生非假修崇土木。伏聞。造像稅非戶口錢出僧尼。非假州縣祗承不能濟辦。且天下編戶貧弱者眾。或傭力客作以濟糇糧。或賣田貼舍以供王役。今造像錢數已有一十七萬緡。若以散施廣濟貧窮。人與一千尚濟一十七萬戶。拯飢寒之弊。省勞役之勤。順諸佛慈悲之心。廣人主停毒之意。則人神胥悅功德無量。則天不納。是冬像成。率百僚禮祀。
(三十四 乙巳) 中宗改神龍(高宗第七子。母曰則天皇后。納狄仁傑諫。正月張柬之桓彥范等五王。以兵誅奸臣而迎帝即位。遷則天于上陽宮。冬崩。二月復國號曰唐○老君為玄元皇帝。景隆四年韋后安樂公主。于餅中進毒上崩。壽五十五。奉相王旦即位)。
(三十五) 正月流房融于高州。夏四月融。于廣州遇梵僧般剌密諦赍楞嚴
【現代漢語翻譯】 現代漢語譯本： 釋藏（Shi Zang）用巾幘（jin ze，一種頭巾）說法。於是京城德高望重的人們聯名上書，請求允許他剃度為僧。凡是釋藏落髮受戒，都是武則天（Ze Tian）的特旨。他又曾經為武則天用十面圓鏡，安置在八個方位和上下，都使鏡面相對，中間安放佛像，點燃蠟燭照亮。這樣，鏡子與鏡子之間就顯現出佛像，互相攝入。觀看的人們也交錯顯現。以此來表示剎海（cha hai，佛剎如海）十界（shi jie，十法界）普遍容納無盡的旨意。釋藏去世后，清涼國師澄觀（Cheng Guan）繼承了他的教義。天下的學者都尊崇他的學說，稱之為一念圓融具德宗，也稱之為賢首教（Xian Shou Jiao）。
（壬寅年）開始舉行武舉考試。
（三十三年）這一年，武則天鑄造佛像的費用將要準備好。納言李嶠（Li Qiao）上疏勸諫說：『我聽說，佛法慈悲憐憫，菩薩護持，只在于利益眾生，不是靠修建土木工程。我聽說，造像的稅收不是來自百姓的戶口錢，而是出自僧尼，不是依靠州縣的承辦就能夠辦到的。況且天下百姓貧困弱小的很多，有的人靠出賣勞力來維持生計，有的人賣掉田地房屋來供給官府的差役。現在造像的錢數已經有十七萬緡。如果用來散施，廣泛救濟貧窮的人，每人給一千錢，尚且可以救濟十七萬戶人家。這樣可以拯救飢寒的困境，減少勞役的辛勞，順應諸佛慈悲的心，擴大人君停止毒害百姓的意願，那麼人神都會喜悅，功德無量。』武則天沒有采納。這年冬天，佛像建成，率領百官禮拜祭祀。
（三十四年，乙巳年）中宗（Zhong Zong）改年號為神龍（Shen Long）（高宗（Gao Zong）第七個兒子，母親是武則天皇后。採納狄仁傑（Di Renjie）的勸諫。正月，張柬之（Zhang Jianzhi）、桓彥范（Huan Yanfan）等五位王爺，用兵誅殺了奸臣，迎接皇帝即位。將武則天遷往上陽宮（Shang Yang Gong）。冬天去世。二月，恢復國號為唐。老君（Lao Jun）被尊為玄元皇帝（Xuan Yuan Huangdi）。景隆四年，韋后（Wei Hou）安樂公主（An Le Gongzhu），在餅中放入毒藥，進獻給皇帝，皇帝駕崩，享年五十五歲。奉相王旦（Xiang Wang Dan）即位）。
（三十五年）正月，流放房融（Fang Rong）到高州（Gao Zhou）。夏四月，房融在廣州（Guang Zhou）遇到梵僧般剌密諦（Bala-miti），帶著《楞嚴經》（Leng Yan Jing）。
【English Translation】 English version: Shi Zang (釋藏, a monk's name) expounded the Dharma using a jin ze (巾幘, a type of headscarf). Consequently, the respected elders of the capital jointly petitioned for him to be ordained as a monk. All matters regarding Shi Zang's tonsure and ordination were carried out under the special decree of Empress Wu Zetian (則天, personal name of the Empress). He once arranged ten round mirrors for Wu Zetian, placing them in the eight directions and above and below, all facing each other. A Buddha statue was placed in the center, illuminated by candles. In this way, the images of the Buddha appeared in each mirror, mutually reflecting and absorbing each other. The viewers also appeared intertwined within the reflections. This was to represent the boundless meaning of the kshatra-samudra (剎海, Buddha-fields as vast as the ocean) and the ten realms (十界, the ten realms of existence) universally encompassing everything. After Shi Zang passed away, Qingliang Guoshi Chengguan (澄觀, a National Teacher) inherited his teachings. Scholars throughout the land revered his doctrine, calling it the 'One Thought Perfect Harmony Virtuous Sect,' also known as the 'Xian Shou School' (賢首教, Worthy Leader School).
In the year Renyin (壬寅), the imperial military examinations were initiated.
In the thirty-third year, the funds for Wu Zetian's casting of Buddha statues were about to be prepared. The Chancellor Li Qiao (李嶠, a government official) submitted a memorial, advising: 'I have heard that the Buddha-dharma is compassionate and merciful, and the Bodhisattvas are protective, focusing solely on benefiting sentient beings, not on constructing grand earthworks. I have heard that the tax for statue-making does not come from the household taxes of the common people, but from the monks and nuns, and cannot be managed without the assistance of the prefectures and counties. Moreover, there are many poor and weak people among the registered households in the land, some relying on selling their labor to make a living, others selling their fields and houses to provide for the government's corvée labor. Now, the amount of money for statue-making has already reached 170,000 strings of cash. If this were used for almsgiving, widely relieving the poor, giving each person 1,000 cash, it could still relieve 170,000 households. This would alleviate the suffering of hunger and cold, reduce the hardship of labor, accord with the compassionate heart of all Buddhas, and expand the ruler's intention to cease harming the people. Then, both humans and spirits would be pleased, and the merit would be immeasurable.' Wu Zetian did not accept this advice. That winter, the statues were completed, and she led the officials in worship and offerings.
In the thirty-fourth year, Yisi (乙巳), Emperor Zhongzong (中宗, the seventh son of Emperor Gaozong) changed the reign title to Shenlong (神龍). (His mother was Empress Wu Zetian. He accepted the advice of Di Renjie (狄仁傑, a court official). In the first month, Zhang Jianzhi (張柬之, a court official), Huan Yanfan (桓彥范, a court official), and other five princes used troops to execute the treacherous officials and welcomed the emperor to the throne. Wu Zetian was moved to Shangyang Palace (上陽宮, a palace). She passed away in winter. In the second month, the dynastic title was restored to Tang. Lao Jun (老君, Laozi) was honored as Emperor Xuanyuan (玄元皇帝, Mysterious Origin Emperor). In the fourth year of Jinglong, Empress Wei (韋后, an empress) and Princess Anle (安樂公主, a princess) poisoned the emperor in a cake, and the emperor passed away at the age of fifty-five. Prince Xiang Dan (相王旦, a prince) was enthroned).
In the thirty-fifth year, in the first month, Fang Rong (房融, a government official) was exiled to Gaozhou (高州, a place name). In the fourth month of summer, Fang Rong encountered the Indian monk Bala-miti (般剌密諦, an Indian monk's name) in Guangzhou (廣州, a place name), who was carrying the Shurangama Sutra (楞嚴經, a Buddhist scripture).
梵夾至。刺史請就制止道場宣譯。融筆授。及譯經十卷畢。般刺復攜梵本歸於天竺。
(三十六) 是月中宗降御札。召曹溪六祖惠能入京。其辭曰。朕請安秀二師宮中供養。萬機之暇每究一乘。二師並推讓云。南方有能禪師。密授忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。愿師慈念速赴上京。師以表辭疾愿終林麓。薛簡曰。京城禪德皆云。欲得會道當須坐禪集定。若不因禪定而得解脫者。未之有也。未審師所說法如何。師曰。道由心悟。豈在坐耶。經云。若見如來若坐若臥。是行邪道。何則無所從來亦無所去若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐耶。簡曰。弟子回朝主上必問。愿師慈悲指示心要令得見性明道。祖曰。道無明暗。明暗是代謝之義。明明無盡亦是有盡。簡曰。明喻智慧。暗況煩惱。學道人儻不以智慧照破煩惱。生死憑何出離。師曰。若以智慧照煩惱者。此是二乘小兒羊車等機。上智大根悉不如是。簡曰。何謂大乘見解。師曰。明與無明其性無二。無二之性即是實性。實性者處凡愚而不減。在聖賢而不增。住煩惱而不亂。居禪定而不寂。不斷不常不來不去。不在中間及其內外。不生不滅。性相如如常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。師曰
【現代漢語翻譯】 現代漢語譯本： 梵文經卷送到了。刺史請求慧能大師就在制止道場宣講翻譯。慧能大師口述，由人筆錄。等到翻譯完十卷經書後，般刺又帶著梵文字返回天竺。
（三十六）這月中宗皇帝頒下御旨，召請曹溪六祖惠能入京。詔書上說：『朕請安秀二位禪師在宮中供養，在處理萬機政務之餘，常常研究佛法。二位禪師都推讓說，南方有位惠能禪師，秘密地接受了忍大師的衣缽和佛法，可以向他請教。現在派遣內侍薛簡快馬加鞭地前去迎接大師。』大師慈悲，希望迅速前往京城。大師上表稱病，希望終老於山林。薛簡說：『京城的禪師們都說，想要領會佛道，必須通過坐禪入定。如果不是通過禪定而獲得解脫，那是從來沒有過的。不知道大師您所說的佛法是怎樣的？』大師說：『道由心領悟，難道在於坐嗎？《金剛經》說：如果認為如來有坐有臥的形象，那就是走了邪道。為什麼呢？因為如來無所從來，也無所去，沒有生滅，這就是如來清凈的禪。諸法皆空寂，這就是如來清凈的坐。究竟上來說，沒有什麼可以證得，更何況是坐呢？』薛簡說：『弟子回朝后，皇上必定會問，希望大師慈悲指示心要，使我能夠明心見性，明白佛道。』六祖說：『道沒有明暗之分，明暗是相互替代的含義。如果認為光明是無盡的，那也是有盡的。』薛簡說：『光明比喻智慧，黑暗比喻煩惱。學道之人如果不以智慧照破煩惱，生死輪迴憑什麼才能出離？』大師說：『如果用智慧來照破煩惱，這是二乘小乘的修行方式，是羊車的層次。上等智慧、大根器的人不是這樣的。』薛簡說：『什麼才是大乘的見解？』大師說：『明與無明，其本性沒有分別。沒有分別的本性就是實性。實性，處於凡夫愚昧之中也不會減少，處於聖賢的境界也不會增加，處於煩惱之中也不會混亂，處於禪定之中也不會寂靜，不間斷也不恒常，不來也不去，不在中間，也不在內外，不生也不滅。自性與現象如如不動，恒常存在而不改變，這就叫做道。』薛簡說：『大師所說的不生不滅，和外道有什麼區別？』大師說：
【English Translation】 English version: The Sanskrit text arrived. The governor requested that Master Huineng preach and translate it at the Zhizhi (制止) monastery. Master Huineng dictated, and someone wrote it down. After translating ten volumes of scriptures, Banla (般刺) returned to Tianzhu (天竺) with the Sanskrit text.
(Thirty-six) This month, Emperor Zhongzong (中宗) issued an imperial edict summoning the Sixth Patriarch Huineng (惠能) of Caoqi (曹溪) to the capital. The edict stated: 'I have invited the two masters, An (安) and Xiu (秀), to be supported in the palace. During my spare time from managing state affairs, I often study the One Vehicle (一乘). Both masters defer, saying that there is a Chan master named Huineng in the South, who secretly received the robe and Dharma of Master Ren (忍). You can ask him. Now I am sending the eunuch Xue Jian (薛簡) to rush to welcome the master.' The master is compassionate, hoping to quickly go to the capital. The master submitted a memorial pleading illness, wishing to spend his remaining years in the mountains and forests. Xue Jian said, 'The Chan masters in the capital all say that to understand the Way, one must practice seated meditation to attain samadhi (集定). If one does not attain liberation through meditation, it has never happened. I don't know what Dharma the master teaches?' The master said, 'The Way is understood by the mind; how can it be in sitting? The 《Diamond Sutra》 says: If you see the Tathagata (如來) in sitting or lying down, you are practicing a heretical path. Why? Because the Tathagata has nowhere to come from and nowhere to go, without arising or ceasing. This is the pure Chan of the Tathagata. All dharmas are empty and still; this is the pure sitting of the Tathagata. Ultimately, there is nothing to be attained; how much less is there sitting?' Xue Jian said, 'When this disciple returns to the court, the emperor will surely ask. I hope the master will compassionately instruct me on the essential point of the mind, so that I can see my nature and understand the Way.' The Sixth Patriarch said, 'The Way has no light or darkness; light and darkness are meanings of alternation. If you think that light is endless, it is also finite.' Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a practitioner does not use wisdom to illuminate and break through afflictions, how can they escape from the cycle of birth and death?' The master said, 'If you use wisdom to illuminate and break through afflictions, this is the practice of the Two Vehicles (二乘), the Small Vehicle (小乘), the level of the sheep cart (羊車). Superior wisdom and great capacity are not like this.' Xue Jian said, 'What is the view of the Great Vehicle (大乘)?' The master said, 'Light and ignorance are not different in their nature. The nature of non-duality is the real nature. The real nature does not decrease in the midst of ordinary people and fools, nor does it increase in the realm of sages and worthies. It does not become confused in the midst of afflictions, nor does it become silent in the midst of meditation. It is neither continuous nor constant, neither coming nor going, neither in the middle nor inside or outside, neither arising nor ceasing. The nature and appearance are such as they are, constantly abiding and unchanging. This is called the Way.' Xue Jian said, 'The master's teaching of non-arising and non-ceasing, what is the difference from the heretics?' The master said:
。外道將滅止生以生顯滅。滅猶不滅。生說無生。我說本自不生今亦無滅。所以不同外道。汝欲知心要但一切善惡都莫思量。自然得入清凈心體。湛然常住妙用恒沙。簡禮辭歸闕。表上師語。帝咨美久之。尋遣使賜袈裟瓶缽等。諭天子嚮慕之意。
(三十七 丙午) 大通禪師神秀入寂。中書令張說制碑曰。撰夫總四大者成乎身矣。立萬始者主乎心矣。身是虛哉。即身見空始同妙用。心非實也。觀心若幻乃等真如。名數入焉妙本乖。言說出焉真宗隱。故如來有意傳要道力持至德。萬劫而遙付法印。一念而頓授佛身。誰其弘之。實大通禪師其人也。禪師尊稱大通。諱神秀。本姓李。陳留尉氏人也。心洞九流懸解先覺身長八尺秀眉大耳。應王霸之像。合聖賢之度。少為書生游問江表。老莊玄旨書易大義。三乘經論四分律儀。說通訓詁音參吳晉。爛乎如襲孔翠。玲然如振金玉。既獨鑒潛發多聞旁施。逮知天命之年。自拔人間之世。企聞蘄州有忍禪師。禪門之法胤也。自菩提達磨天竺東來。以法傳惠可。可傳僧璨。璨傳道信。信傳弘忍。繼明重跡相承五光。乃不遠遐阻翻飛謁詣。虛受與沃心懸會。高悟與真乘同轍。縷指忘識湛見本心。住寂滅境行無是處。有師而成。即然燈佛所。無依而說是空王法門。服勤六年不捨晝夜
【現代漢語翻譯】 現代漢語譯本：外道用生來顯示滅，認為停止生就是滅。但即使滅了，也好像沒有完全滅。他們說生是不生的。我說本來就沒有生，現在也沒有滅。這就是我和外道不同的地方。你如果想知道心的要領，就什麼善惡都不要去想，自然就能進入清凈的心體。這個心體清澈明亮，永遠存在，它的妙用就像恒河沙一樣多。簡禮告辭離開了皇宮。張說把禪師的話寫成奏章呈給皇上。皇上讚賞了很久。不久就派使者賞賜袈裟、瓶缽等物品，表達了天子仰慕禪師的心意。
(三十七 丙午) 大通禪師神秀圓寂。中書令張說撰寫碑文說：『聚集地、水、火、風四大元素而形成身體。建立萬物起始的是心。身體是虛幻的，認識到身體是空，才能開始與妙用相同。心也不是實在的，觀察心如幻象，才能等同於真如。用名相來描述，就違背了微妙的根本。用言語來表達，就隱藏了真實的宗旨。所以如來有意傳授重要的道理，用強大的力量保持最高的德行，經過萬劫的時間遙遠地交付法印，在一念之間頓悟並獲得佛身。誰能弘揚佛法呢？就是大通禪師這個人啊。』禪師尊稱大通，名諱神秀，本姓李，是陳留尉氏人。他精通九流之學，能夠迅速理解並先人覺悟。身高八尺，眉毛秀麗，耳朵很大，具有帝王之相，符合聖賢的品格。年輕時做書生，遊歷江表，研究老莊的玄妙旨意、《周易》的偉大意義，精通三乘經論和四分律儀，講解時通曉訓詁，語音兼具吳、晉的特點。他對各種學問都非常精通，就像穿著孔雀羽毛一樣華麗，又像敲擊金玉一樣清脆悅耳。他既能獨立思考，又能廣泛學習。到了知天命的年齡，就從世俗中解脫出來，渴望拜見蘄州的弘忍禪師，因為弘忍禪師是禪宗的法脈繼承人。自從菩提達摩從天竺來到東土，將佛法傳給慧可，慧可傳給僧璨，僧璨傳給道信，道信傳給弘忍，他們繼承並弘揚佛法，光芒相承。於是他不怕遙遠的路途，翻山越嶺去拜見弘忍禪師。他虛心接受教誨，內心與禪師的思想相互契合，他的高超悟性和真乘佛法與禪師的思想完全一致。他像用線穿珠子一樣容易地忘記了知識，清楚地看到了自己的本心。他安住在寂滅的境界，所作所為都沒有是非對錯的分別。他依靠老師的教導而有所成就，就像燃燈佛所做的那樣，他無所依賴地宣說空王的法門。他勤奮地服侍弘忍禪師六年，不分晝夜。
【English Translation】 English version: The heretics use birth to manifest cessation, considering the stopping of birth as cessation. But even in cessation, it seems not completely ceased. They say birth is non-birth. I say there was originally no birth, and now there is no cessation. This is how I differ from the heretics. If you want to know the essence of the mind, just do not think about good or evil, and you will naturally enter the pure mind-essence. This mind-essence is clear and bright, eternally abiding, and its wondrous functions are as numerous as the sands of the Ganges. Jian bid farewell and left the palace. Zhang Yue wrote the Chan master's words into a memorial and presented it to the emperor. The emperor praised it for a long time. Soon, he sent envoys to bestow robes, alms bowls, and other items, expressing the emperor's admiration for the Chan master.
(37th year, Bingwu) Great Master Daitong, Shenxiu, passed away. The Zhongshu Ling (Grand Secretary) Zhang Yue composed an epitaph, saying: 'Gathering the four great elements of earth, water, fire, and wind forms the body. Establishing the beginning of all things is the mind. The body is illusory; realizing the body is empty begins to align with wondrous functions. The mind is also not real; observing the mind as an illusion is equivalent to Suchness (Tathata). Using names and numbers deviates from the subtle root. Expressing with words conceals the true essence. Therefore, the Tathagata intentionally transmitted the essential doctrine, using great power to maintain the highest virtue, remotely entrusting the Dharma Seal over countless kalpas, and instantly bestowing the Buddha-body in a single thought. Who can propagate the Dharma? It is Great Master Daitong, that person.' The Chan master is respectfully called Daitong, his personal name is Shenxiu, his original surname was Li, and he was from Weishi in Chenliu. He was proficient in the nine streams of learning, able to quickly understand and awaken before others. He was eight feet tall, with beautiful eyebrows and large ears, possessing the appearance of a king, and conforming to the qualities of a sage. In his youth, he was a scholar, traveling in Jiangbiao, studying the profound meanings of Lao-Zhuang, the great significance of the Book of Changes, and was proficient in the Three Vehicles of scriptures and the Four-Part Vinaya. When explaining, he understood the commentaries, and his pronunciation combined the characteristics of Wu and Jin. He was very proficient in all kinds of learning, like wearing peacock feathers, gorgeous, and like striking gold and jade, clear and melodious. He could both think independently and learn widely. When he reached the age of knowing destiny, he liberated himself from the secular world, eager to visit Chan Master Hongren in Qizhou, because Chan Master Hongren was the Dharma heir of the Chan school. Since Bodhidharma came from India to the East, he transmitted the Dharma to Huike, Huike transmitted to Sengcan, Sengcan transmitted to Daoxin, and Daoxin transmitted to Hongren. They inherited and propagated the Dharma, and their light was passed down. Therefore, he was not afraid of the distant journey, and traveled over mountains and rivers to visit Chan Master Hongren. He humbly accepted the teachings, and his heart resonated with the Chan master's thoughts. His high understanding and the true vehicle of the Dharma were completely consistent with the Chan master's thoughts. He forgot knowledge as easily as threading beads, and clearly saw his original mind. He dwelled in the realm of extinction, and his actions had no right or wrong distinctions. He achieved success by relying on the teacher's teachings, just as the Dipamkara Buddha did. He proclaimed the Dharma of the Empty King without relying on anything. He diligently served Chan Master Hongren for six years, day and night.
。大師嘆曰。東山之法盡在秀矣。命之洗足引之並座。於是涕辭而去。退藏於密。儀鳳中始隸玉泉。名在僧錄。寺東七里地坦山雄。目之曰。此正楞伽孤峰度門蘭若。蔭松藉草吾將老焉。雲從龍風從虎。大道出賢人。睹岐陽之地就去成都。華陰之山學來如市。未云多也。後進得以拂三有超四禪。升堂七十。味道三千。不是過也。爾其開法大略。則忘念以息想。極力以攝心。其入也品均凡聖。其到也行無前後。趣定之前萬緣盡閉。發慧之後一切皆如。特奉楞伽遞為心要。過此以往未之或知。久視年中禪師春秋高矣。詔請而來。趺坐覲君肩輿上殿。屈萬乘而稽首。灑九重而宴居。傳聖道者不北面。有盛德者無臣禮。遂稱兩京法主三帝國師。仰佛日之再中。慶優曇之一現。然處都邑婉其秘旨。每帝王分座后妃臨席。鴛鷺四匝龍像三繞。時熾炭待礦。故對默而心降。時診饑投味。故告約而義領。一雨普沾于眾緣。萬籟各吹于本分。非夫安住無畏應變無方者。孰能至爾乎聖敬日崇朝恩代積。當陽初會之所置寺曰度門。尉氏先人之宅置寺曰報恩。軾閭名鄉表德非擬。局厭諠輦長懷虛壑。累乞還山既聽中駐。久矣衰憊無他患苦。魄散神全形遺力謝。神龍二年二月二十八日。夜中顧命趺坐泊如化域。禪師武德八年受具于天宮寺。至是年
【現代漢語翻譯】 大師嘆息道：『東山（東山法門）的法脈都體現在慧能（秀）身上了。』於是為慧能洗腳，並請他同坐。慧能於是告別離去，隱居起來。儀鳳年間，慧能開始隸屬於玉泉寺，名字登記在僧錄司。寺東七里處，地勢平坦，山勢雄偉，慧能稱之為：『這裡正是《楞伽經》所說的孤峰度門蘭若（寺廟）。』他打算在松樹下、草地上安度晚年。所謂『云從龍，風從虎』，『大道出于賢人』。他看到岐陽的地方就前往成都，華陰的山如同趕集一樣來學習。這些都不能完全說明慧能的成就。後來的學人得以擺脫三有（欲有、色有、無色有），超越四禪（色界四禪），登堂入室的有七十人，領悟佛法真味的有三千人，這並非誇張。至於他開示佛法的大致內容，則是通過忘卻雜念來止息妄想，竭盡全力來收攝內心。進入禪定的人，品性不論凡聖都一樣；到達開悟境界的人，修行沒有先後之分。在進入禪定之前，一切外緣都要關閉；在開啟智慧之後，一切現象都如實顯現。特別尊奉《楞伽經》，一代代相傳作為修行的心要。除此之外，就不得而知了。久視年間，禪師年事已高，皇帝下詔請他入宮。他乘坐肩輿上殿，皇帝屈尊向他稽首，在皇宮中設宴款待。能夠傳揚聖道的人不必向皇帝北面而立，擁有盛德的人不必行臣子之禮。於是慧能被稱為兩京法主、三帝國師。人們仰望佛日再次照耀，慶賀優曇花再次顯現。然而，慧能在都城中委婉地傳授佛法的精髓。每次帝王分座而坐，后妃臨席聽法，文武百官環繞四周，高僧大德也圍繞著他。有時像熾熱的炭火等待礦石，所以慧能以沉默來使他們心悅誠服；有時像飢餓的人等待美味，所以慧能用簡要的語言使他們領悟真義。一場法雨普遍滋潤各種因緣，萬種聲音各自吹奏著本來的音調。如果不是安住于無畏境界、應變無窮的人，誰能達到這種程度呢？聖上的敬重日益增加，朝廷的恩賜不斷累積。慧能最初在當陽相會的地方所建的寺廟叫做度門寺，在尉氏先人的宅地所建的寺廟叫做報恩寺。樹立閭里名望，表彰德行，並非爲了比擬，而是因為厭倦了喧囂的輦車，長久地懷念空曠的山谷。他多次請求返回山林，皇帝最終同意他暫時駐留。很久以後，慧能衰老疲憊，沒有其他疾病痛苦，只是精神渙散，形體衰弱，力量耗盡。神龍二年二月二十八日，夜裡，慧能囑咐後事，跏趺而坐，安然進入涅槃。禪師在武德八年于天宮寺受具足戒，到這時已經... English version: The Great Master sighed, 'The Dharma of Dongshan (East Mountain Teaching) is fully embodied in Huineng (Xiu).' Thereupon, he washed Huineng's feet and invited him to sit with him. Huineng then bid farewell and departed, going into seclusion. During the Yifeng era, he began to be affiliated with Yuquan Temple, and his name was registered in the Sangha Registry. Seven miles east of the temple, the terrain was flat and the mountains majestic. Huineng called it: 'This is precisely the solitary peak crossing the gate Aranya (monastery) mentioned in the Laṅkāvatāra Sūtra.' He intended to spend his remaining years under the pine trees and on the grass. As the saying goes, 'Clouds follow the dragon, wind follows the tiger,' and 'The great path comes from virtuous people.' Seeing the place of Qiyang, he went to Chengdu; the mountains of Huayin were like a market for learning. These do not fully explain Huineng's achievements. Later learners were able to escape the three realms of existence (desire realm, form realm, formless realm) and transcend the four dhyānas (meditative states of the form realm). Seventy people entered the hall of enlightenment, and three thousand people tasted the true flavor of the Dharma. This is not an exaggeration. As for the general content of his Dharma teachings, it was to cease妄想 (false thoughts) by forgetting念 (worldly thoughts), and to gather the mind by exerting effort. Those who enter meditation are equal in nature, regardless of whether they are ordinary or holy; those who reach enlightenment have no distinction of before or after in their practice. Before entering meditation, all external conditions must be closed off; after opening wisdom, all phenomena appear as they truly are. He especially revered the Laṅkāvatāra Sūtra, passing it down from generation to generation as the essential of practice. Beyond this, it is unknown. During the Jiushi era, the Chan Master was advanced in years, and the emperor issued an edict inviting him to the palace. He rode in a shoulder carriage to the hall, and the emperor bowed to him, hosting a banquet in the palace. Those who can propagate the holy path do not need to face north to the emperor, and those with great virtue do not need to perform the rites of a subject. Thus, Huineng was called the Dharma Lord of the Two Capitals and the Teacher of the Three Empires. People looked up to the Buddha's sun shining again, and celebrated the udumbara flower appearing again. However, Huineng subtly taught the essence of the Dharma in the capital. Each time the emperor sat separately, and the empresses attended the Dharma talks, civil and military officials surrounded him, and eminent monks also surrounded him. Sometimes it was like hot charcoal waiting for ore, so Huineng used silence to make them sincerely submit; sometimes it was like hungry people waiting for delicious food, so Huineng used concise language to make them understand the true meaning. A rain of Dharma universally nourished all kinds of conditions, and all kinds of sounds played their original tunes. If it were not for someone who abides in a state of fearlessness and responds without limit, who could reach this level? The emperor's respect increased daily, and the court's favors accumulated continuously. The temple initially built by Huineng at the place of meeting in Dangyang was called Dumen Temple, and the temple built at the ancestral home of the Wei family was called Baoen Temple. Establishing the reputation of the village and praising virtue was not for comparison, but because he was tired of the noisy carriages and longed for the empty valleys. He repeatedly requested to return to the mountains, and the emperor finally agreed to his temporary stay. After a long time, Huineng was old and tired, without other diseases or suffering, only his spirit was scattered, his body was weak, and his strength was exhausted. On the twenty-eighth day of the second month of the second year of Shenlong, at night, Huineng instructed his affairs, sat in the lotus position, and peacefully entered Nirvana. The Chan Master received the full precepts at Tiangong Temple in the eighth year of Wude, and by this year...
【English Translation】 Master sighed and said: 'The Dharma of Dongshan (Dongshan Dharma gate) is all reflected in Huineng (Xiu).' So he washed Huineng's feet and invited him to sit with him. So Huineng said goodbye and left, hiding in secret. During the Yifeng period, he began to belong to Yuquan Temple, and his name was registered in the Sangha Registry. Seven miles east of the temple, the terrain is flat and the mountains are majestic. He called it: 'This is exactly the solitary peak crossing the gate Aranya (temple) mentioned in the Laṅkāvatāra Sūtra.' He planned to spend his remaining years under the pine trees and on the grass. As the saying goes, 'Clouds follow the dragon, wind follows the tiger,' 'The great road comes from virtuous people.' He saw Qiyang and went to Chengdu. The mountains of Huayin are like a market for learning. These cannot fully explain Huineng's achievements. Later scholars were able to get rid of the three existences (desire, color, and formlessness) and surpass the four meditations (four meditations in the realm of color). Seventy people entered the hall and three thousand people realized the true taste of the Dharma. This is not an exaggeration. As for the general content of his Dharma teachings, it is to stop妄想 (delusion) by forgetting念 (thoughts), and to gather the mind with all efforts. Those who enter samadhi are the same regardless of whether they are ordinary or holy; those who reach enlightenment have no distinction between before and after in their practice. Before entering samadhi, all external conditions must be closed; after opening wisdom, all phenomena appear as they truly are. He especially respects the Laṅkāvatāra Sūtra and passes it down from generation to generation as the heart of practice. Beyond that, I don't know. During the Jiushi period, the Chan master was old, and the emperor issued an edict to invite him to the palace. He sat on a shoulder carriage to meet the emperor, who bowed to him and hosted a banquet in the palace. Those who can spread the holy way do not need to stand facing north to the emperor, and those with great virtue do not need to perform the courtesy of a minister. So Huineng was called the Dharma Lord of the Two Capitals and the Teacher of the Three Empires. People looked up to the Buddha's sun shining again and celebrated the udumbara flower appearing again. However, Huineng euphemistically taught the essence of the Dharma in the capital. Every time the emperor sat separately and the concubines attended the Dharma talks, civil and military officials surrounded him, and eminent monks also surrounded him. Sometimes it is like hot charcoal waiting for ore, so Huineng uses silence to make them convinced; sometimes it is like hungry people waiting for delicious food, so Huineng uses concise language to make them understand the true meaning. A rain of Dharma universally nourishes all kinds of causes, and all kinds of sounds play their original tunes. If it were not for someone who abides in fearlessness and responds infinitely, who could reach this level? The emperor's respect increased day by day, and the court's grace accumulated continuously. The temple built by Huineng at the place of the first meeting in Dangyang is called Dumen Temple, and the temple built at the ancestral home of the Wei family is called Baoen Temple. Establishing the reputation of the village and praising virtue is not for comparison, but because he is tired of the noisy chariots and longs for the empty valleys. He repeatedly asked to return to the mountains, and the emperor finally agreed to his temporary stay. After a long time, Huineng was old and tired, without other diseases or suffering, only his spirit was scattered, his body was weak, and his strength was exhausted. On the twenty-eighth day of the second month of the second year of Shenlong, at night, Huineng instructed his affairs, sat in the lotus position, and entered Nirvana peacefully. The Chan master received the full precepts at Tiangong Temple in the eighth year of Wude, and by this year...
丙午復終於此寺。蓋僧臘八十矣。生於隋末百有餘歲。未嘗自言。故人莫審其數也。三界火心四部冰背。榱崩梁壞雷動雨泣。凡諸寶身生是金口。故其喪也如執親焉。詔使吊哀王侯歸赗。三月二日冊謚大通。展飾終之義禮也。時厥五日。假安闕塞緩及葬之期懷也。宸駕臨訣至午橋。王公悲送至伊水。羽儀陳設至山龕。仲秋既望還詔乃下。帝諾先許冥遂夙心。大常卿鼓吹導引城門郎監護喪葬。是日天子出龍門泫金櫬。登高駐蹕目盡回輿。自伊及江扶道哀侯。幡花百輦香云千里。維十月哉生魄。明即舊居后岡安神起塔。國錢嚴飾賜逾百萬。巨鐘蓋先帝所鑄。群經乃后皇所錫。金榜御題花幡內造。塔寺尊重遠稱標絕。初禪師形解東洛相見南荊。白霧積晦于禪山。素蓮寄生於坐樹。則雙林變色泗水逆流。至人違代同符異感。百日卒哭也。在龍華寺設大會八千人度二十七人。二祥練縞也。成就西明道場數如前會。萬回菩薩乞施後宮。寶衣盈箱珍價敵國。親舉寵貴侑供巡香。其廣福博因存沒如此。日月逾邁榮落相推。於戲法子永戀宗極。痛慈舟之遽失。恨涌塔之遲開。石城之嘆也不孤。廬山之碑焉可作。竊比夫子貢之論夫子也。生於天地。不知天地之高厚。飲于河海。不知河海之廣深。強名其跡以慰其心。銘曰。額珠內隱。匪指莫
【現代漢語翻譯】 丙午年，他最終在此寺圓寂。大概僧臘八十。生於隋朝末年，享年一百多歲。從未自己說過，所以沒有人知道他的具體年齡。三界火宅，四部冰山。榱棟崩塌，樑柱毀壞，雷霆震動，風雨哭泣。所有寶身都出自他的金口。所以他的去世，如同失去了親人一般。皇帝下詔弔唁，王侯們紛紛送來賻贈。三月二日，追諡為『大通』，以表彰他圓寂的禮儀。當時距離他圓寂已經五天了，暫時安放在闕塞，延緩下葬的日期，以表達懷念之情。皇帝親自到午橋訣別。王公大臣們悲痛地送到伊水。儀仗隊陳設到山龕。仲秋既望，還詔才下達。皇帝應允了他先前的請求，實現了他長久以來的心願。大常卿率領樂隊引導，城門郎監督喪葬。這天，天子從龍門送出金棺，在高處駐足，目送靈柩遠去。從伊水到江邊，沿途的哀侯都扶著靈柩。幡花百輛，香云千里。十月，在舊居后岡安放神位，建造佛塔。國家撥款嚴加裝飾，賞賜超過百萬。巨鐘是先帝所鑄，群經是后皇所賜。金榜由皇帝親自題寫，花幡由宮內製作。塔寺受到尊重，聲名遠揚。當初禪師在東洛圓寂，在南荊顯現。白霧在禪山積聚，素蓮在坐禪的樹旁生長。雙林為之變色，泗水為之倒流。至人雖然離世，但感應卻相同。百日之後舉行卒哭之禮。在龍華寺設大會，八千人蔘加，度化了二十七人。兩種祥瑞都用練縞來表示。成就西明道場的規模與前次大會相同。萬回菩薩請求施捨後宮的寶衣，裝滿箱子，珍貴程度可以與一個國家相比。親自舉著貴重的物品，供奉巡香。他廣施福報，利益眾生，無論生前死後都是如此。日月流逝，榮華衰落交替。唉！法子們永遠懷念宗極，悲痛慈航的突然失去，遺憾涌塔的遲遲開啟。石城的嘆息並不孤單，廬山的碑文又該如何撰寫呢？我私下將此事比作子貢評論孔子。生於天地之間，不知道天地的廣闊深厚；飲于河海之中，不知道河海的廣闊深遠。勉強記錄他的事蹟，以慰藉我的心。銘文說：額頭上的寶珠隱藏在內，不指點就無法發現。
【English Translation】 In the year of Bingwu, he finally passed away at this temple. He was approximately eighty years in monastic age. Born at the end of the Sui Dynasty, he lived for over a hundred years. He never spoke of it himself, so no one knew his exact age. The three realms are a fiery house, the four divisions are icy mountains. The eaves collapsed, the beams broke, thunder roared, and rain wept. All precious teachings came from his golden mouth. Therefore, his passing was like losing a parent. The emperor issued an edict of condolence, and princes and marquises sent gifts of condolence. On the second day of the third month, he was posthumously honored with the title 'Datong' (Greatly Penetrating), to commemorate the rites of his passing. At that time, it had been five days since his passing, and he was temporarily placed at Quesai, delaying the date of burial to express remembrance. The emperor personally bid farewell at Wu Bridge. Princes and ministers sorrowfully escorted him to the Yi River. The ceremonial guard was displayed to the mountain shrine. On the fifteenth day of the eighth month, the edict of return was issued. The emperor granted his previous request, fulfilling his long-held wish. The Grand Master of Ceremonies led the orchestra, and the city gate official supervised the funeral. On this day, the Son of Heaven sent the golden coffin out of Longmen, paused at a high place, and watched the coffin until it disappeared from sight. From the Yi River to the Jiang River, the mourning marquises along the way supported the coffin. Hundreds of carriages of banners and flowers, and fragrant clouds for thousands of miles. In the tenth month, the day after the new moon, the spirit tablet was placed at the old residence behind the hill, and a pagoda was built. The state allocated funds for strict decoration, and the rewards exceeded one million. The great bell was cast by the late emperor, and the scriptures were bestowed by the later emperor. The golden plaque was personally inscribed by the emperor, and the flower banners were made in the palace. The pagoda and temple were respected, and their reputation spread far and wide. Initially, the Chan master dissolved his form in Dongluo and appeared in Nanjing. White mist accumulated on Chan Mountain, and white lotuses grew beside the meditation tree. The twin trees changed color for him, and the Si River flowed backward. Although the perfect man departed from the world, the responses were the same. After a hundred days, the ceremony of final mourning was held. A great assembly was held at Longhua Temple, with eight thousand people participating, and twenty-seven people were ordained. Both auspicious signs were represented by white silk. The scale of the accomplishment of the Ximing Dojo was the same as the previous assembly. Bodhisattva Wanhui requested to donate the palace's precious clothing, filling boxes, with a value comparable to a country. He personally held precious items, offering incense. His widespread blessings and benefits to sentient beings were like this, both before and after his death. The sun and moon passed, and glory and decline alternated. Alas! The Dharma heirs forever yearn for the ultimate source, grieve the sudden loss of the compassionate boat, and regret the late opening of the emerging pagoda. The sigh of Stone City is not alone, and how should the inscription of Mount Lu be written? I privately compare this matter to Zigong's comments on Confucius. Born in heaven and earth, one does not know the height and depth of heaven and earth; drinking in the rivers and seas, one does not know the breadth and depth of the rivers and seas. I勉強record his deeds to comfort my heart. The inscription says: The jewel on the forehead is hidden within, and cannot be discovered without pointing it out.
效。心鏡外塵。匪磨莫照。海藏安靜。風識牽樂。不入度門。孰探法要。倬哉禪伯。獨立天下。功收密詣。解卻名假。詣無所得。解亦都舍。月影空如。現於悟者。無量善眾。為父為師。露清熱惱。光射昏疑。冀將住世。萬壽無期。奈何過隙。一朝去之。嗟我門人。憂心斷續。進憶瞻仰。退思付囑。盡不離定。空非滅覺。念茲在茲。敢告無學。時岐王范及徴君盧鴻一。皆勒碑制碣。舊唐史有傳稱。沙門被王者禮敬。古未之有。
(丁未) 改景隆。
(三十八) 神僧萬回入宮。賜號法雲公。館于集賢院。給二美人奉事。未幾忽求閿鄉河水。左右倉皇莫能得。又曰。第穴堂前地可得也。既得之。回飲水畢湛然而逝。賜號國公。圖形集賢院。初回幼能三千里致兄書。朝往暮歸。因號萬回。高宗聞其名詔入宮。度為沙門。則天在位。廷之禁中賜錦衣。令宮人給侍。莊惠太子始生。則天抱之示回。回曰。此西域樹精。養之宜兄弟。及安樂公主怙韋后將謀逆。回遇之望塵唾曰。血腥不可近。未幾安樂果誅。玄宗在蕃嘗私謁回。回拊其背曰。五十年太平天子。睿宗為相王每將出。回必告市人曰。天子來。少頃而相王至。其神異類如此。示寂于長安醴泉里。壽七十四矣。
論曰。法雲公嘗有偈曰。明暗兩忘開佛
【現代漢語翻譯】 現代漢語譯本： 傚法。心如明鏡蒙塵，不擦拭就無法照物。如海藏般寂靜的心，被世俗之風牽引。不進入佛法之門，誰能探尋佛法的精要？多麼卓越的禪師啊，獨立於天地之間。他的功德在於秘密的證悟，解脫了名相的束縛。證悟到無所得的境界，連解脫的念頭也一併捨棄。如同水中月影，空明澄澈，顯現在覺悟者的心中。他視無量的善眾為父為師，用清涼的甘露消除他們的熱惱，用智慧的光芒驅散他們的昏昧。希望他能長久住世，壽命無盡。奈何人生如白駒過隙，轉眼間就離我們而去。可嘆我們這些門人，憂心如焚。追憶往昔瞻仰他的身影，思念他臨終的囑託。他始終不離禪定，證悟空性並非斷滅覺性。我們念念不忘他的教誨，謹此稟告于這位已證無學的聖者。當時岐王范和徵君盧鴻一，都為他勒石立碑，舊唐史有傳記載，沙門受到王者如此禮敬，自古以來從未有過。
(丁未年)改年號為景隆。
(三十八年)神僧萬回入宮，被賜予『法雲公』的稱號，安置在集賢院，並安排兩名美人服侍。不久，萬回忽然索要閿鄉的河水，左右侍從驚慌失措，無法取得。萬回又說：『只要挖開堂前的地就可以得到。』挖開后，果然得到了水。萬回飲水完畢，安詳地去世了。被追賜『國公』的稱號，畫像被收藏在集賢院。萬回小時候就能傳遞三千里外兄長的書信，早上出發晚上返回，因此被稱為『萬回』。高宗聽聞他的名聲，下詔入宮，度他為沙門。武則天在位時，在宮中賜予他錦衣，命令宮人服侍。莊惠太子剛出生時，武則天抱著他給萬回看，萬回說：『這是西域的樹精，養育他應該和兄弟們一起。』等到安樂公主依仗韋后將要謀反時，萬回遇到她，遠遠地就唾棄說：『血腥氣太重，不可靠近。』不久，安樂公主果然被誅殺。玄宗還是藩王時，曾經私下拜訪萬回，萬回拍著他的背說：『五十年太平天子。』睿宗做相王時，每次將要外出，萬回必定告訴市人說：『天子來了。』一會兒，相王就到了。他的神異之處大概就是這樣。萬回在長安醴泉里圓寂，享年七十四歲。
論曰：法雲公曾經有偈語說：『明與暗兩相忘懷，才能開啟佛
【English Translation】 English version: To emulate. The mind is like a mirror covered with dust; if it is not polished, it cannot reflect. The mind, like the ocean's depths, is tranquil, but is swayed by the winds of worldly consciousness. If one does not enter the gate of Dharma, who can explore the essentials of the Law? How outstanding is this Zen master, standing alone between heaven and earth. His merit lies in secret attainment, freeing himself from the bondage of names and forms. Attaining the state of no-attainment, he even relinquishes the thought of liberation. Like the moon's reflection in water, clear and empty, it appears in the mind of the enlightened. He regards the countless virtuous beings as his fathers and teachers, using the cool dew to dispel their afflictions, and the light of wisdom to dispel their doubts. It is hoped that he will dwell in the world for a long time, with boundless life. Alas, life is like a fleeting glimpse, and in an instant, he departs from us. Alas, we, his disciples, are filled with grief. Recalling the past, we admire his presence; remembering his final instructions. He always remained in samadhi (deep meditation), realizing that emptiness is not the extinction of awareness. We are ever mindful of his teachings, and hereby report to this saint who has attained no-learning (arhatship). At that time, Prince Qi, Fan, and the recluse Lu Hongyi, both erected steles and wrote inscriptions for him. The old Tang history records that a Shramana (Buddhist monk) was so respected by the king, which had never happened before in ancient times.
(In the year Dingwei) The era name was changed to Jinglong.
(Year 38) The divine monk Wanhui entered the palace and was granted the title 'Duke Fayun'. He was housed in the Jixian Academy and provided with two beautiful women to serve him. Soon after, Wanhui suddenly asked for water from the Wenxiang River, and the attendants were flustered and unable to obtain it. Wanhui then said, 'Digging the ground in front of the hall will yield it.' After digging, water was indeed obtained. Wanhui drank the water and passed away peacefully. He was posthumously granted the title 'Duke of the State', and his portrait was collected in the Jixian Academy. Wanhui was able to deliver letters from his brother three thousand miles away when he was young, returning in the evening after departing in the morning, hence the name 'Wanhui' (ten thousand returns). Emperor Gaozong heard of his fame and summoned him to the palace, ordaining him as a Shramana. When Empress Wu Zetian was in power, she bestowed upon him brocade robes in the palace and ordered palace women to serve him. When Crown Prince Zhuanghui was born, Wu Zetian held him up for Wanhui to see. Wanhui said, 'This is the spirit of a tree from the Western Regions; raising him should be done with his brothers.' When Princess Anle relied on Empress Wei to plot a rebellion, Wanhui encountered her and spat at her from a distance, saying, 'The stench of blood is too strong, do not approach.' Soon after, Princess Anle was indeed executed. When Emperor Xuanzong was still a prince, he secretly visited Wanhui, and Wanhui patted him on the back, saying, 'Fifty years of a peaceful emperor.' When Emperor Ruizong was the Prince Regent, whenever he was about to go out, Wanhui would always tell the people in the market, 'The emperor is coming.' A little while later, the Prince Regent would arrive. His miraculous abilities were roughly like this. Wanhui passed away in the Liquan neighborhood of Chang'an, at the age of seventy-four.
Commentary: Duke Fayun once had a verse that said: 'Forgetting both light and darkness opens the Buddha'
眼。不繫一法出蓮叢。真空不壞靈智性。妙用嘗存無作功。聖智本來成佛道。寂光非照自圓通。熟味厥旨。蓋大乘了悟之言也。而法雲特以小乘神異顯化。至於佛菩薩出世宏正法眼。必涵光混世未始泄露密機。直至臨終方有付囑。然則法雲章章顯異。抑聖賢之權與。
(三十九) 是年七月庚辰下詔曰。釋典玄宗理均跡異。拯人化俗教別功齊。自今每緣法事聚集僧尼道士女冠等宜齊行並集。初太宗以老子為皇宗。升于釋氏之上。至則天朝。覆在釋氏之下。今此已往遂為永式。令齊班並集云。
(四十) 國師惠安卒。誡其徒曰。吾氣盡將尸置林中恣野火焚之。偶神僧萬回至。與安握手言論。其徒側聆俱莫之省。至八日合戶偃身而寂。春秋一百二十八。其徒奉命舁尸林中。果野火至阇維之。得舍利八十粒。五粒最巨而紫紅色光焰奪目。詔留禁中雲。
(四十一) 是歲再詔于闐國三藏實叉難提至。帝降蹕迎勞。備兩街法儀。旌幢鼓吹迓之。載以青象安置薦福寺。難提風神宏曠儀韻秀整。善大小乘通華梵語。
(四十二 戊申) 泗洲大士僧伽詔入宮供養。度惠儼惠岸木叉三人為侍者。帝親書所居寺額曰普光王。未幾遷止薦福寺。明年京畿旱。有旨命大士致雨。僧伽以瓶水散灑。即有濃雲自所居
而涌大雨傾注。又明年二月示寂。壽八十有三。神采如生。敕就薦福寺塑身建塔。即穢氣滿城。帝炷香祝之。許送歸淮。言訖異香郁然。傾都嘆異。遂奉全身歸泗洲普光王寺建塔。帝嘗問法雲公萬回曰。僧伽何如人。對曰。觀音大士化身耳。神化事蹟具如蔣穎叔所著傳。大師自西國來。唐高宗時至長安洛陽行化。歷吳楚間手執楊枝混于緇流。或問。師何姓。即答曰。我姓何。又問。師是何國人。師曰。我何國人。尋于泗上欲構伽藍。因宿州民賀跋氏舍所居。師曰。此本為佛宇。令掘地果得古碑云。香積寺。即齊李龍建所創。又獲金像。眾謂然燈如來。師曰。普光王佛也。因以為寺額云。乾符中謚證聖大師。
(四十三 己酉) 是歲召律師道岸入宮。為妃主授歸戒。因留禁中。別日帝至。諸師皆辟席。岸獨逡巡長揖而已。帝高其量圖形於林光宮。御製贊曰。戒珠皎潔惠流清凈。身局五篇心融八定。學妙真宗貫通實性。維持法務綱紀德政。律藏冀兮傳芳。像教因而光盛。時以為榮焉。
八月乙卯。以高宗舊第興聖寺有柹樹天授中枯死至是忽重榮。因大赦天下。賜百官封爵。普度僧尼道士凡數萬。
(四十四) 九月。詔三藏菩提流志。于北苑白蓮池甘露亭譯大寶積經。敕中書陸象先尚書郭元振宰相張
【現代漢語翻譯】 現代漢語譯本： 然後大雨傾盆而下。第二年二月圓寂，享年八十三歲，神態栩栩如生。皇帝下令在薦福寺塑造他的雕像並建塔。當時城中充滿穢氣，皇帝焚香祈禱，許諾將他送回淮河。話音剛落，異香撲鼻，整個都城都驚歎稱奇。於是將他的全身像送回泗洲普光王寺建塔。皇帝曾問法雲公萬回：『僧伽（Sengqie，人名）是什麼樣的人？』萬回回答說：『是觀音大士的化身啊。』他的神異事蹟都記載在蔣穎叔所著的傳記中。大師從西國而來，唐高宗時來到長安、洛陽傳教。他手持楊枝，混跡于僧侶之中，遊歷于吳楚一帶。有人問：『大師姓什麼？』他回答說：『我姓何。』又問：『大師是哪個國家的人？』大師說：『我是何國人。』後來在泗州想要建造寺廟，於是宿州百姓賀跋氏捨棄了自己的住所。大師說：『這裡原本就是佛寺。』令人挖掘，果然得到古碑，上面寫著『香積寺』，是齊朝李龍建造的。又得到金像，眾人都認為是燃燈如來。大師說：『是普光王佛。』因此用這個名字作為寺廟的名稱。乾符年間，追諡為證聖大師。 (四十三 己酉) 這一年，皇帝召見律師道岸入宮，為妃嬪公主授予歸戒，於是將他留在宮中。過了幾天，皇帝駕到，眾位法師都讓開座位，唯獨道岸慢慢地行了一個長揖。皇帝讚賞他的氣度，將他的畫像畫在林光宮。御製贊文說：『戒律如明珠般皎潔，智慧如流水般清澈。身守五篇之戒，心融八定之境。學問精妙，通達真宗實性。維護佛法事務，綱紀道德政事。律藏得以傳揚，佛法教化因而光大。』當時的人都認為這是極大的榮耀。 八月乙卯，因為高宗舊宅興聖寺中的柿子樹在天授年間枯死，到這時忽然又重新繁榮，於是大赦天下，賜予百官封爵，普遍度化僧尼道士數萬人。 (四十四) 九月，皇帝下詔三藏菩提流志（Putiliuzhi，人名），在北苑白蓮池甘露亭翻譯《大寶積經》。敕令中書陸象先、尚書郭元振、宰相張
【English Translation】 English version: Then a heavy rain poured down. In the second month of the following year, he passed away at the age of eighty-three, his expression lifelike. The emperor ordered that his statue be sculpted and a pagoda built at Jianfu Temple. At that time, the city was filled with foul air. The emperor burned incense and prayed, promising to send him back to the Huai River. As soon as he finished speaking, a strange fragrance filled the air, and the entire capital marveled at it. Thereupon, his whole body was sent back to Puguang Wang Temple in Sizhou to build a pagoda. The emperor once asked the monk Fayun Gong Wanhui: 'What kind of person is Sengqie (Sengqie, a name)?' Wanhui replied: 'He is the incarnation of Avalokiteśvara (Guanyin) Bodhisattva.' His miraculous deeds are all recorded in the biography written by Jiang Yingshu. The master came from the Western Regions and arrived in Chang'an and Luoyang during the reign of Emperor Gaozong of the Tang Dynasty to propagate the Dharma. He traveled around the Wu and Chu regions, holding a willow branch and mingling with the monks. Someone asked: 'What is the master's surname?' He replied: 'My surname is He.' Again, someone asked: 'What country is the master from?' The master said: 'I am from He country.' Later, he wanted to build a monastery in Sizhou, so He Baxi, a resident of Su Prefecture, gave up his residence. The master said: 'This was originally a Buddhist temple.' He ordered people to dig, and they indeed found an ancient stele with the words 'Xiangji Temple' written on it, which was built by Li Long of the Qi Dynasty. They also found a golden statue, which everyone thought was Dipamkara (Randeng) Tathagata. The master said: 'It is Puguang Wang Buddha.' Therefore, he used this name as the name of the temple. During the Qianfu era, he was posthumously named Grand Master Zheng Sheng. (43rd, Ji-You Year) In this year, the emperor summoned the Vinaya Master Dao'an to the palace to confer the precepts of refuge on the concubines and princesses, and then kept him in the palace. A few days later, the emperor arrived, and all the masters gave up their seats, except for Dao'an, who slowly performed a long bow. The emperor praised his demeanor and had his portrait painted in Lingguang Palace. The imperial inscription said: 'The precepts are as bright as pearls, and wisdom flows purely. The body adheres to the five sections of precepts, and the mind merges with the eight samadhis. Learning is exquisite, and one understands the true essence of reality. Maintaining Buddhist affairs, upholding moral governance. The Vinaya Pitaka is transmitted, and Buddhist teachings are thus greatly enhanced.' People at the time considered this a great honor. In the eighth month, Yi-Mao day, because the persimmon tree in Xingsheng Temple, the old residence of Gaozong, had withered and died during the Tian-Shou era, but suddenly flourished again at this time, the emperor granted a general amnesty to the world, bestowed titles on officials, and universally ordained tens of thousands of monks, nuns, and Taoists. (44th) In September, the emperor ordered Tripitaka Master Bodhiruci (Putiliuzhi, a name) to translate the Mahāratnakūṭa Sūtra at the Ganlu Pavilion of the White Lotus Pond in the North Garden. He ordered the Zhongshu Lu Xiangxian, Shangshu Guo Yuanzhen, and Prime Minister Zhang
說潤文。經成凡五十九會。總一百二十卷。
(四十五 庚戌) 是年三月。敕東都留守韋安石。赍詔起嵩山沙門一行赴闕。行辭疾不赴。遁入荊州當陽山。舊唐史云。行姓張氏。初名遂。剡國公公瑾之孫。武功令擅之子。少聰敏覽觀子史。嘗詣道士尹崇。借太玄經讀之。數日而還。崇曰。此經精微吾尋積年尚未曉。子宜研究無忽也。行曰。已究其義。因出所撰太衍玄圖並義決。崇覽之大驚。因與談其淵奧。退謂人曰。此後生顏子也。由此知名於世。初武三思慕其學行就請結交。行遁匿辟之。尋出家遍歷天下訪求異術。至天臺國清寺。見別院古松數十門有流水。行立門屏聞僧于庭中布算聲。而語其徒曰。今日當有弟子自遠來求吾演算法。已合到門豈無人導引乎。即除一算曰。門前水當西流。弟子亦至矣。行返顧溪水果已西流。遂承其言。遽趨入再拜咨求其法。彼盡授與之。遂洞曆象陰陽推步之學。回入嵩山。依普寂禪師參決禪門宗旨。及遁當陽山。又從律師惠悟學毗尼。凡經籍一覽畢世不忘。
佛祖歷代通載卷第十二 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十三
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 庚戌) 睿宗旦改景雲(高
【現代漢語翻譯】 現代漢語譯本： 說潤文，共有五十九會，總計一百二十卷。
(四十五 庚戌) 這年三月，皇帝敕令東都留守韋安石，攜帶詔書前往嵩山召沙門一行（僧人的法號）入朝。一行以生病為由推辭不赴，遁入荊州當陽山。《舊唐史》記載，一行姓張，最初名叫遂，是剡國公公瑾的孫子，武功令擅的兒子。他從小就聰明敏捷，博覽群書。曾經到道士尹崇那裡，借閱《太玄經》。幾天後歸還，尹崇說：『這部經書精深微妙，我研究多年尚未理解，你應該好好研究，不要輕忽。』一行說：『我已經研究透徹了其中的含義。』於是拿出自己撰寫的《太衍玄圖》和義決。尹崇看了大為驚訝，於是與他探討其中的深奧之處。退下後對人說：『這位後生是顏回啊。』由此一行名揚天下。起初，武三思仰慕他的學識品行，想請他結交，一行隱遁躲避。後來出家，遊歷天下，訪求異術。到達天臺國清寺，看到別院有數十棵古松，門前有流水。一行站在門屏后，聽到僧人在庭中進行算術，並對他的徒弟說：『今天應當有弟子從遠方來求我學習演算法，應該已經到了門口，難道沒有人引導嗎？』隨即除去一算，說：『門前的水應當向西流，弟子也該到了。』一行回頭看，溪水果然已經向西流。於是相信了他的話，趕緊進去再拜，請求學習演算法。那僧人將演算法全部傳授給他。一行於是精通了曆象、陰陽、推步之學。返回嵩山後，依止普寂禪師參決禪門宗旨。以及遁入當陽山後，又跟隨律師惠悟學習毗尼。凡是經書典籍，只要看過一遍，終生不忘。
《佛祖歷代通載》卷第十二 《大正藏》第 49 冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第十三
嘉興路大中祥符禪寺住持華亭念常 輯
唐
(一 庚戌) 睿宗李旦改年號為景雲（年號）
【English Translation】 English version: Speaking of Run Wen. There are fifty-nine assemblies in total, comprising one hundred and twenty volumes.
(45th Gengxu Year) In the third month of this year, Emperor ordered Wei Anshi, the defender of the Eastern Capital, to take an imperial edict to Mount Song to summon the Shramana (Buddhist monk) Yi Xing (monk's Dharma name) to the court. Yi Xing declined to go, pleading illness, and escaped to Mount Dangyang in Jingzhou. The 'Old History of the Tang Dynasty' records that Yi Xing's surname was Zhang, and his original name was Sui. He was the grandson of Duke Gongjin of Yan, and the son of Zhang Shan, the magistrate of Wugong. From a young age, he was intelligent and well-read in history and literature. He once went to the Taoist Yin Chong to borrow the 'Tai Xuan Jing' (The Great Mystery Classic) to read. After a few days, he returned it. Yin Chong said, 'This scripture is profound and subtle, and I have been studying it for many years without understanding it. You should study it carefully and not neglect it.' Yi Xing said, 'I have already thoroughly understood its meaning.' Thereupon, he presented his own 'Tai Yan Xuan Tu' (Diagram of the Great Expansion) and its explanatory notes. Yin Chong was greatly surprised after reading them, and discussed its profound mysteries with him. After retiring, he said to others, 'This young man is Yan Hui (Confucius's favorite disciple)!' From then on, Yi Xing became famous throughout the world. Initially, Wu Sansi admired his learning and conduct and wanted to befriend him, but Yi Xing hid to avoid him. Later, he became a monk and traveled all over the world, seeking extraordinary skills. He arrived at Guoqing Temple on Mount Tiantai and saw dozens of ancient pine trees in a separate courtyard with flowing water in front of the gate. Yi Xing stood behind the gate screen and heard a monk in the courtyard performing calculations and saying to his disciples, 'Today, a disciple should come from afar to seek my algorithm. He should have arrived at the gate, but is there no one to guide him?' Immediately, he removed one calculation and said, 'The water in front of the gate should flow westward, and the disciple should also arrive.' Yi Xing looked back and saw that the stream had indeed flowed westward. Thereupon, he believed his words and hurried in to prostrate himself and request to learn the algorithm. The monk taught him all of it. Yi Xing then became proficient in the studies of calendrical astronomy, yin and yang, and calculation. After returning to Mount Song, he relied on Chan Master Puji to resolve the principles of the Chan school. And after escaping to Mount Dangyang, he also followed the Vinaya master Huiwu to study the Vinaya. He never forgot any scriptures or books after reading them once.
Volume 12 of 'Comprehensive Records of the Buddhas and Patriarchs Through the Ages' Taisho Tripitaka Volume 49, No. 2036 'Comprehensive Records of the Buddhas and Patriarchs Through the Ages'
Volume 13 of 'Comprehensive Records of the Buddhas and Patriarchs Through the Ages'
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Temple in Jiaxing Road
Tang Dynasty
(1st Gengxu Year) Emperor Ruizong Li Dan changed the reign title to Jingyun (reign title)
宗第八子。初封豫王。武后廢中宗而立為帝者。七年而廢封相王。壽五十五。立隆基為太子。任宋璟姚崇為政。帝妹太平公主恃功專橫。在位三年)。
(壬子) 初改太極又改廷和又改先天(七月傳位太子)。
(二) 先天元年。三十三祖惠能大師示寂。姓盧氏。其先范陽人。父行瑫。武德中左官于南海之新州。遂占籍焉。三歲喪父其母守志掬養。及長家貧。師樵採以給。一日負薪至市中。聞客讀金剛經。悚然問客曰。此何法。得於何人。客曰。此名金剛經。得於黃梅忍大師。歸告于母以為法尋師直抵黃梅。忍大師一見默識之。後傳衣法令隱於懷集四會之間。儀鳳元年正月八日屆于南海。及返曹溪雨大法雨。一日示眾曰。諸善知識各各凈心聽吾說法。汝等諸人自心是佛。更莫狐疑。外無一物而能建立。皆是本心生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧一行三昧。若於一切處而不住相。于諸法中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜虛融淡泊。此名一相三昧。若於一切處行住坐臥純一直心。不動道場即成凈土。名一行三昧。若人具二三昧。如地有種能含藏長養成就其實。一相一行亦復如是。我今說法猶如時雨普潤大地。汝等佛性譬如種子遇茲沾洽悉
【現代漢語翻譯】 現代漢語譯本：宗第八子，最初被封為豫王。武則天廢黜中宗后立他為帝。在位七年後被廢，改封為相王。享年五十五歲。立李隆基為太子，任用宋璟、姚崇為宰相。皇帝的妹妹太平公主依仗功勞，專權跋扈。在位三年。
(壬子年)，最初改年號為太極，又改為廷和，最後改為先天（七月傳位給太子）。
(二) 先天元年，禪宗三十三祖惠能大師圓寂。俗姓盧，祖籍范陽。父親盧行瑫，武德年間在南海的新州做官，於是就在那裡安家落戶。三歲時父親去世，母親守節，含辛茹苦地將他撫養成人。長大后家境貧寒，惠能大師靠砍柴來維持生計。一天，他揹著柴到市場上去賣，聽到有客人在讀《金剛經》，非常震驚，於是問客人說：『這是什麼法？從哪裡得到的？』客人說：『這叫《金剛經》，是從黃梅山的忍大師那裡得到的。』惠能大師回家告訴母親，決心去求法，直接前往黃梅山。忍大師一見到他就默默地記住了他。後來傳授衣缽，讓他隱居在懷集、四會一帶。儀鳳元年正月八日到達南海。之後返回曹溪，廣施大法雨。有一天，惠能大師對眾人說：『各位善知識，請各自靜下心來聽我說法。你們這些人，自心就是佛，不要再懷疑了。心外沒有一物可以建立。一切都是本心生出萬種法。所以經中說：心生種種法生，心滅種種法滅。如果想要成就一切種智（sarvajna），必須通達一相三昧（ekalakshana-samadhi）和一行三昧（ekavyuha-samadhi）。如果在一切處都不住相，對於諸法不生憎恨和喜愛，也沒有取捨，不思念利益、成敗等事，安閑恬靜，虛融淡泊，這就叫做一相三昧。如果在一切處，行住坐臥，都保持純正的直心，不動搖道場，就能成就凈土，這叫做一行三昧。如果有人具備這兩種三昧，就像土地有種子，能夠含藏、長養，成就果實一樣。一相三昧和一行三昧也是這樣。我現在說法，就像及時雨普遍滋潤大地。你們的佛性就像種子，遇到這雨水的滋潤，都能發芽生長。』
【English Translation】 English version: He was the eighth son of Emperor Ruizong. Initially, he was enfeoffed as Prince Yu. Empress Wu deposed Emperor Zhongzong and established him as emperor. After seven years, he was deposed and enfeoffed as Prince Xiang. He lived to the age of fifty-five. He established Li Longji as the crown prince and appointed Song Jing and Yao Chong as chancellors. The emperor's sister, Princess Taiping, relied on her merits and acted arrogantly. He reigned for three years.
(Renzi year) Initially, the era name was changed to Taiji, then to Tinghe, and finally to Xiantian (he abdicated to the crown prince in July).
(Two) In the first year of Xiantian, the thirty-third patriarch of Zen Buddhism, Great Master Huineng (Hui-neng) (the Sixth Patriarch), passed away. His secular surname was Lu, and his ancestral home was Fanyang. His father, Lu Xingtao, served as an official in Xinzhou, Nanhai, during the Wude era, and thus settled there. His father died when he was three years old, and his mother remained chaste, raising him with great difficulty. When he grew up, his family was poor, and the master supported himself by gathering firewood. One day, he carried firewood to the market and heard a guest reading the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). He was shocked and asked the guest, 'What is this Dharma? From whom did you obtain it?' The guest said, 'This is called the Diamond Sutra, and it was obtained from Great Master Ren (Hung-jen) of Huangmei Mountain.' Great Master Huineng returned home and told his mother, determined to seek the Dharma, and went directly to Huangmei Mountain. Great Master Ren recognized him at first sight. Later, he transmitted the robe and bowl, and Huineng lived in seclusion between Huaiji and Sihui. On the eighth day of the first month of the Yifeng era, he arrived in Nanhai. Afterwards, he returned to Caoxi and rained down the great Dharma rain. One day, Great Master Huineng said to the assembly, 'All good knowing advisors, please purify your minds and listen to my Dharma. All of you, your own minds are the Buddha, do not doubt any further. There is nothing outside the mind that can be established. All things are produced by the original mind. Therefore, the sutra says: When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If you wish to achieve all-knowing wisdom (sarvajna), you must understand the one-aspect samadhi (ekalakshana-samadhi) and the one-practice samadhi (ekavyuha-samadhi). If you do not dwell on appearances in all places, and do not generate hatred or love for all dharmas, and have no acceptance or rejection, and do not think about profit, success, or failure, and are peaceful, tranquil, empty, and detached, this is called the one-aspect samadhi. If in all places, whether walking, standing, sitting, or lying down, you maintain a pure and upright mind, and do not move the bodhimanda (bodhimanda), you can achieve the Pure Land, this is called the one-practice samadhi. If a person possesses these two samadhis, it is like the earth having seeds, which can contain, nourish, and bring forth fruit. The one-aspect samadhi and the one-practice samadhi are also like this. I am now speaking the Dharma, like the timely rain universally moistening the earth. Your Buddha-nature is like seeds, which, when moistened by this rain, can all sprout and grow.'
得發生承吾言者決獲菩提。依吾行者定證妙果。師說法度人。往來學者嘗逾千數。明年七月辭歸新州故宅國恩寺。其徒泣曰。師歸當復來不。師曰。葉落歸根來時無口。又問。師之法眼何人傳受。師曰。有道者得無心者通。至國恩寺。以八月三日示眾曰。吾受忍大師衣法。今為汝等說法不付其衣。蓋女等信根已熟決定無疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆萌。頓悟花情已。菩提果自成。復謂眾曰。其法無二。其心亦然。其道清凈亦無諸相。女等不用觀靜及空其心。此心本凈無可取捨各自努力隨緣好去。吾涅槃時至珍重。即跏趺而逝。於是山林變白鳥獸哀鳴。彩雲香霧連日不開。既時廣州都督韋據率韶新二郡官吏。迎奉全身歸於曹溪寶林寺建塔。真身今尚存焉。舊唐史曰則天聞神秀名詔至都。肩輿入殿親加跪禮。敕當陽山創度門寺以旌其德。時王公已下及京城士庶。聞風爭來謁見。望塵拜伏日以萬數。初神秀與惠能同師弘忍。而行業相埒。及忍卒能住韶州廣果寺。韶陽山中舊多虎豹。一夕去盡。遠近驚歎咸歸伏焉。秀嘗奏則天。請召能赴闕。能固辭。秀復自作書重邀之。能謂使者曰。吾形貌矬陋。北土見之恐不敬吾法。又先師以吾南中有緣。亦不可違。及中宗召之。竟不度嶺而卒。天下散傳其法。謂秀為北
【現代漢語翻譯】 現代漢語譯本： 如果有人相信並遵循我的話，必定獲得菩提（覺悟）。如果有人依照我的行為，必定證得妙果（殊勝的成就）。大師說法度化眾人，前來學習的人常常超過千人。第二年七月，大師辭別返回新州故宅國恩寺。他的弟子們哭泣著說：『師父回去后還會再來嗎？』大師說：『葉落歸根，來時沒有口。』又問：『師父的法眼（正法）由何人傳承？』大師說：『有道之人才能得到，無心之人才能通達。』到達國恩寺后，八月初三，大師對眾人說：『我接受了弘忍（Daman）大師的衣缽和法，現在為你們說法，但不傳衣缽。因為你們的信根已經成熟，決定無疑，可以承擔大事。聽我的偈子：心地包含各種種子，普遍降雨都能萌芽。頓悟花情之後，菩提果自然成就。』又對眾人說：『法沒有兩種，心也是一樣。道是清凈的，也沒有各種表象。你們不用觀想靜止和空，這顆心本來就是清凈的，沒有什麼可以取捨的，各自努力，隨緣而去吧。我涅槃（圓寂）的時間到了，珍重。』說完就結跏趺坐而逝。於是山林變成白色，鳥獸哀鳴，彩雲和香霧連續幾天不散。不久，廣州都督韋據率領韶州、新州兩地的官吏，迎接大師的全身歸葬于曹溪寶林寺，並建造佛塔。真身至今仍然存在。舊唐史記載，武則天（Wu Zetian）聽說神秀（Shenxiu）的名聲，下詔召他到都城，用肩輿抬入宮殿，親自跪拜行禮，敕令在當陽山建立度門寺來表彰他的德行。當時王公以下以及京城的士人百姓，聽到訊息爭相前來拜見，望塵而拜的人每天數以萬計。當初，神秀和惠能（Huineng）共同師從弘忍大師，他們的修行和事業不相上下。等到弘忍大師去世后，惠能住在韶州廣果寺。韶陽山中以前有很多虎豹，一夜之間全部離去，遠近的人都感到驚歎，全都歸順於他。神秀曾經上奏武則天，請求召惠能赴京。惠能堅決推辭。神秀又親自寫信，鄭重地邀請他。惠能對使者說：『我的形貌矮小丑陋，北方的人見到我恐怕不會尊敬我的法。而且先師認為我與南方有緣，也不可以違背。』等到中宗（Zhongzong）召見他時，最終也沒有過嶺而去世。天下廣泛流傳他們的法，稱神秀為北宗（Northern School）。
【English Translation】 English version: Those who believe and follow my words will surely attain Bodhi (enlightenment). Those who act according to my conduct will certainly realize wonderful fruits (supreme achievements). The master preached the Dharma and saved people, and the number of scholars who came to study often exceeded a thousand. In the seventh month of the following year, the master bid farewell and returned to his old residence, Guoen Temple, in Xinzhou. His disciples wept and said, 'Master, will you come back after you leave?' The master said, 'Leaves fall back to their roots; when I come, I will have no mouth.' They also asked, 'Who will inherit the master's Dharma eye (the true Dharma)?' The master said, 'Those who have the Tao (the Way) will attain it, and those who have no mind will understand it.' After arriving at Guoen Temple, on the third day of the eighth month, the master said to the assembly, 'I received the robe and Dharma of Great Master Hongren (Daman). Now I am preaching the Dharma for you, but I will not pass on the robe. This is because your roots of faith are already mature, and you are undoubtedly determined and capable of undertaking great matters. Listen to my verse: The field of the mind contains all kinds of seeds; universal rain causes them all to sprout. Once the nature of the flower is suddenly realized, the Bodhi fruit will naturally be achieved.' He further said to the assembly, 'The Dharma is not two, and the mind is also the same. The Tao is pure and has no appearances. You do not need to contemplate stillness or emptiness; this mind is inherently pure, and there is nothing to be taken or abandoned. Each of you should strive diligently, follow your own conditions, and depart well. My time for Nirvana (passing away) has arrived; cherish this.' Then he sat in the lotus position and passed away. Thereupon, the mountains and forests turned white, the birds and beasts mourned, and colorful clouds and fragrant mists lingered for days without dispersing. Soon, Wei Ju, the governor of Guangzhou, led the officials of Shaozhou and Xinzhou to welcome the master's whole body to Baolin Temple in Caoqi and built a pagoda. The true body still exists today. The Old History of the Tang Dynasty records that Empress Wu Zetian (Wu Zetian) heard of the fame of Shenxiu (Shenxiu) and issued an edict summoning him to the capital. He was carried into the palace in a shoulder carriage, and she personally knelt and paid her respects. She ordered the creation of Dumen Temple on Mount Dangyang to honor his virtue. At that time, princes and dukes and the scholars and common people of the capital all rushed to pay their respects, and those who prostrated themselves in the dust numbered in the tens of thousands each day. Initially, Shenxiu and Huineng (Huineng) both studied under Great Master Hongren, and their practice and achievements were comparable. After Great Master Hongren passed away, Huineng lived in Guangguo Temple in Shaozhou. In the past, there were many tigers and leopards in Mount Shaoyang, but they all left in one night, and people far and near were amazed and submitted to him. Shenxiu once奏 (zòu, submitted a memorial) to Empress Wu Zetian, requesting that Huineng be summoned to the capital. Huineng firmly declined. Shenxiu then wrote a letter himself, earnestly inviting him. Huineng said to the messenger, 'My appearance is short and ugly; people in the north may not respect my Dharma if they see me. Moreover, my late master believed that I had an affinity with the south, and I cannot disobey that.' When Emperor Zhongzong (Zhongzong) summoned him, he ultimately did not cross the ridge and passed away. Their Dharma was widely spread throughout the world, and Shenxiu was called the Northern School.
宗。能為南宗。
(三 癸丑) 玄宗隆基改開元(睿宗第三子。嬖楊貴妃。為道士。曰太真。帝初用姚崇宋璟為相治平。晚年耽湎淫佚。用李林甫楊國忠為相。安祿山為將致亂。幾致亡國。二十九即位。壽至七十八歲。至上元元年崩。葬泰陵)。
(四 甲寅) 二年十月十七日。永嘉玄覺禪師示寂。姓戴氏。丱歲出家。博貫三藏精天臺止觀圓妙法門。與東陽策禪師偕謁六祖。師至振錫繞祖三匝。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。師曰。體即無生了本無速。祖曰。如是如是。師乃具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自無動。豈有速耶。祖曰。誰知非動。師曰。仁者自生分別。祖曰。女甚明得無生之意。師曰。無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖曰。善哉善哉。少留一宿。時謂一宿覺。及回學徒奔萃。著證道歌一篇。梵僧傳歸天竺。彼皆欽仰目為東土大乘經。又著禪宗悟修圓旨十篇及觀心十門。並盛傳於世。
(五 乙卯) 三月八日。玄宗遣禮部郎中張洽。赍詔詣當陽山。起沙門一行赴闕。行以再命不許辭赴之。有旨安置光泰殿。帝數訪以安國撫民之要。行啟陳無隱。未
【現代漢語翻譯】 現代漢語譯本 宗。能代表南宗。
(三 癸丑) 玄宗李隆基改年號為開元（睿宗第三子。寵愛楊貴妃。曾做道士，道號太真。玄宗初期任用姚崇、宋璟為相，天下太平。晚年沉迷於聲色犬馬，任用李林甫、楊國忠為相，安祿山為將，最終導致安史之亂，幾乎亡國。二十九歲即位，活到七十八歲，至上元元年駕崩，葬于泰陵）。
(四 甲寅) 開元二年十月十七日，永嘉玄覺禪師圓寂。俗姓戴氏。年少時出家。博覽三藏經典，精通天臺止觀圓妙法門。與東陽策禪師一同拜訪六祖慧能。玄覺禪師到達后，手持錫杖繞六祖三圈。六祖說：『出家人應具備三千威儀、八萬細行，大德從何處而來，生出如此傲慢之心？』玄覺禪師說：『生死事大，無常迅速。』六祖說：『為何不體悟無生之理，了達本來就沒有迅速呢？』玄覺禪師說：『體悟到就是無生，了達本來就沒有迅速。』六祖說：『是這樣，是這樣。』玄覺禪師於是具足威儀，參拜行禮。片刻后告辭。六祖說：『返回得太快了吧？』玄覺禪師說：『本來就沒有動，哪裡來的快慢呢？』六祖說：『誰知道沒有動呢？』玄覺禪師說：『是仁者您自己產生了分別。』六祖說：『你很明白無生的道理。』玄覺禪師說：『無生哪裡會有道理呢？』六祖說：『沒有道理誰來分別呢？』玄覺禪師說：『分別也不是道理。』六祖說：『好啊，好啊。』於是讓玄覺禪師留宿一晚，當時人稱『一宿覺』。之後，學徒們紛紛前來聚集。玄覺禪師著有《證道歌》一篇，被梵僧傳回天竺（古印度），他們都欽佩讚揚，視其為東土的大乘經典。又著有《禪宗悟修圓旨》十篇以及《觀心十門》，都盛行於世。
(五 乙卯) 開元三年三月八日，玄宗派遣禮部郎中張洽，攜帶詔書前往當陽山，請沙門一行前往京城。一行禪師因為玄宗再次下令，不敢推辭，於是前往京城。玄宗下旨將一行禪師安置在光泰殿。玄宗多次向一行禪師詢問安定國家、安撫百姓的要事。一行禪師向玄宗推薦了無隱。
【English Translation】 English version Zong. Can represent the Southern School.
(3 Gui Chou) Emperor Xuanzong (Li Longji) of the Tang Dynasty changed the era name to Kaiyuan (Third son of Emperor Ruizong. Favored Consort Yang. Once a Taoist priest with the Taoist name Tai Zhen. In the early years of his reign, Xuanzong appointed Yao Chong and Song Jing as prime ministers, bringing peace to the country. In his later years, he indulged in sensual pleasures, appointing Li Linfu and Yang Guozhong as prime ministers, and An Lushan as a general, which eventually led to the An Lushan Rebellion, almost destroying the country. He ascended the throne at the age of twenty-nine and lived to seventy-eight, passing away in the first year of the Shangyuan era and being buried in Tailing).
(4 Jia Yin) On the seventeenth day of the tenth month of the second year of Kaiyuan, Zen Master Yongjia Xuanjue passed away. His secular surname was Dai. He became a monk at a young age. He extensively studied the Tripitaka and was proficient in the perfect and wonderful Dharma gate of Tiantai Zhi Guan. Together with Zen Master Ce of Dongyang, he visited the Sixth Patriarch Huineng. Upon arriving, Zen Master Xuanjue circled the Sixth Patriarch three times with his staff. The Sixth Patriarch said, 'A Shramana should possess three thousand dignities and eighty thousand subtle practices. From where does the Great Virtue come, giving rise to such arrogance?' Zen Master Xuanjue said, 'The matter of birth and death is great, and impermanence is swift.' The Sixth Patriarch said, 'Why not embody the principle of non-birth and realize that there is no swiftness?' Zen Master Xuanjue said, 'To embody is non-birth, and to realize is that there is no swiftness.' The Sixth Patriarch said, 'So it is, so it is.' Zen Master Xuanjue then performed the proper rituals and paid his respects. After a moment, he bid farewell. The Sixth Patriarch said, 'Returning too quickly, isn't it?' Zen Master Xuanjue said, 'Originally there is no movement, so how can there be swiftness?' The Sixth Patriarch said, 'Who knows that there is no movement?' Zen Master Xuanjue said, 'It is you, benevolent one, who creates distinctions.' The Sixth Patriarch said, 'You understand the meaning of non-birth very well.' Zen Master Xuanjue said, 'How can non-birth have a meaning?' The Sixth Patriarch said, 'If there is no meaning, who will make distinctions?' Zen Master Xuanjue said, 'Distinctions are also not meaning.' The Sixth Patriarch said, 'Good, good.' He then asked Zen Master Xuanjue to stay for one night, and he was known as 'One Night Awakened'. Afterwards, students flocked to him. Zen Master Xuanjue wrote the 'Song of Enlightenment', which was transmitted back to India by a Brahmin monk. They all admired and praised it, regarding it as a Mahayana scripture of the Eastern Land. He also wrote ten chapters of 'The Perfect Meaning of Enlightenment and Cultivation in Zen Buddhism' and 'Ten Gates of Observing the Mind', which were widely circulated in the world.
(5 Yi Mao) On the eighth day of the third month of the third year of Kaiyuan, Emperor Xuanzong sent Zhang Qia, a secretary from the Ministry of Rites, to Mount Dangyang with an imperial edict, inviting the Shramana Yi Xing to the capital. Because Emperor Xuanzong had issued the order again, Zen Master Yi Xing did not dare to refuse and went to the capital. Emperor Xuanzong issued an edict to have Zen Master Yi Xing reside in the Guangtai Hall. Emperor Xuanzong repeatedly asked Zen Master Yi Xing about important matters concerning stabilizing the country and pacifying the people. Zen Master Yi Xing recommended Wu Yin to Emperor Xuanzong.
幾永穆公主出降。詔依太平公主故事優厚發遣。行諫以為高宗末年唯有一女。所以特加優禮。而太平竟以驕僭得罪。不應引以為例。帝納其言。遽追敕但依常禮。其忠諫多類此。或謂行優於憶誦。帝一日命出宮籍示之。行閱畢。令內侍執本對帝復之。不差一字。帝驚異顧謂左右曰。聖人也。自是頻召咨質佛心之要。行雍容啟沃聖眷日隆。天下之人。以帝從之問道。稱為天師焉。
(六 丙辰) 嵩岳元圭禪師示寂。師居岳之龐塢。一日有異人。峨冠盛服擁衛而至。圭曰。善來仁者。胡為而至。彼厲聲曰。師寧識我耶。圭曰。吾觀佛與眾生等吾一目之。豈分別耶。曰我此岳神也。能生殺於人。師安得一目我哉。圭曰。吾本不生。汝安能殺。吾視身與空等。視吾與汝等。汝能壞空與汝乎。使果能之。吾則不生不滅也。況汝不能。焉能生殺我耶。神稽首曰。我聰明正直過於余神。詎知師有廣大智慧。愿授以正戒令我度世。圭曰。汝既乞戒。即既戒矣。所以者何。戒外無戒。又奚戒哉。神曰。此理也我聞茫昧。止求師戒。我身愿為門弟子。圭即張座秉爐正幾曰。付汝五戒。若能即曰能。不爾即曰否。神曰。謹奉教。曰汝能不淫乎。神曰。亦娶也。曰非謂此也。謂無羅欲也。神曰能。曰汝能不盜乎。神曰。無乏我也。安有
【現代漢語翻譯】 現代漢語譯本：幾永穆公主出嫁，皇帝下詔按照太平公主的舊例，給予優厚的待遇和豐厚的嫁妝。行諫認為，高宗末年只有一個女兒，所以才特別給予優待，而太平公主最終因為驕橫僭越而獲罪，不應該以她為例子。皇帝採納了他的建議，立即追回詔令，只按照常規禮儀辦理。他像這樣的忠誠勸諫有很多。有人說行諫的記憶力勝過背誦。皇帝有一天命人拿出宮中的戶籍名冊給他看，行諫看完后，讓內侍拿著原本，對著皇帝複述，沒有差錯一個字。皇帝感到驚訝，回頭對左右的人說：『真是聖人啊！』從此，皇帝經常召見他，諮詢佛法的要義。行諫從容不迫地開導，皇帝對他的恩寵日益加深。天下的人因為皇帝跟隨他問道，稱他為『天師』。
（六 丙辰）嵩岳元圭禪師圓寂。禪師住在嵩山的龐塢。有一天，有一個奇異的人，頭戴高高的帽子，身穿華麗的服裝，被許多侍衛簇擁著來到。元圭禪師說：『歡迎，仁者，你為何而來？』那人厲聲說道：『禪師難道不認識我嗎？』元圭禪師說：『我看佛與眾生都是一樣的，我一視同仁，哪裡會有分別呢？』那人說：『我是這座山的岳神，能夠掌握人的生死，禪師怎麼能一視同仁地看待我呢？』元圭禪師說：『我本來就沒有生，你又怎麼能殺我？我看待身體和虛空一樣，看待我和你一樣，你能破壞虛空和你自己嗎？如果真的能做到，我就不會有生有滅了。況且你不能，又怎麼能掌握我的生死呢？』岳神叩頭說：『我聰明正直勝過其他的神，哪裡知道禪師有如此廣大的智慧，希望您能授予我正戒，讓我能夠度過世間。』元圭禪師說：『你既然乞求戒律，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又何必再受戒呢？』岳神說：『這個道理我聽了還很迷惑，只是請求禪師授予我戒律，我願意成為您的門下弟子。』元圭禪師就張開座位，點燃香爐，擺正幾案，說：『授予你五戒，如果能做到就說能，不能做到就說否。』岳神說：『謹遵教誨。』元圭禪師說：『你能不邪淫嗎？』岳神說：『我也娶妻啊。』元圭禪師說：『不是說這個，是說沒有貪慾。』岳神說：『能。』元圭禪師說：『你能不偷盜嗎？』岳神說：『我不缺乏什麼，哪裡會有偷盜呢？』
【English Translation】 English version: Princess Jiyongmu was married off. The emperor issued an edict to provide generous treatment and a lavish dowry, following the precedent of Princess Taiping. Xing Jian argued that Emperor Gaozong had only one daughter in his later years, which is why she received special treatment. However, Princess Taiping was eventually convicted of arrogance and transgression, so she should not be taken as an example. The emperor accepted his advice and immediately retracted the edict, ordering that the marriage be conducted according to ordinary etiquette. He made many such loyal remonstrances. Some said that Xing Jian's memory surpassed recitation. One day, the emperor ordered someone to bring the palace registry for him to see. After Xing Jian finished reading it, he had a eunuch hold the original and recite it back to the emperor, without missing a single word. The emperor was amazed and turned to those around him, saying, 'He is truly a sage!' From then on, the emperor frequently summoned him to consult on the essentials of the Buddha's mind. Xing Jian calmly enlightened the emperor, and the emperor's favor towards him grew daily. The people of the world, because the emperor followed him in seeking the Way, called him 'Heavenly Teacher'.
(6th year, Bingchen) Chan Master Yuangui of Mount Song passed away. The master lived in Pangwu on Mount Song. One day, a strange man, wearing a tall hat and magnificent clothes, arrived surrounded by many guards. Yuangui said, 'Welcome, benevolent one. Why have you come?' The man said sternly, 'Does the master not recognize me?' Yuangui said, 'I see the Buddha and all sentient beings as equal. I treat them all the same. How could I discriminate?' The man said, 'I am the mountain god of this mountain, and I can control people's lives and deaths. How can the master treat me the same as everyone else?' Yuangui said, 'I was never born, so how can you kill me? I see the body as the same as emptiness, and I see myself as the same as you. Can you destroy emptiness and yourself? If you really could, then I would not be subject to birth and death. Moreover, you cannot, so how can you control my life and death?' The mountain god kowtowed and said, 'I am more intelligent and upright than other gods, but I did not know that the master had such great wisdom. I wish to receive the precepts from you so that I can cross over the world.' Yuangui said, 'Since you ask for the precepts, then you have already received them. Why do I say this? Because there are no precepts outside of the precepts, so why receive them again?' The mountain god said, 'I am still confused by this principle, and I only ask the master to give me the precepts. I am willing to become your disciple.' Yuangui then opened his seat, lit the incense burner, and straightened the table, saying, 'I will give you the five precepts. If you can do it, say 'I can', and if you cannot, say 'I cannot'.' The mountain god said, 'I respectfully obey your teachings.' Yuangui said, 'Can you abstain from sexual misconduct?' The mountain god said, 'I am married.' Yuangui said, 'I am not talking about that. I am talking about having no lustful desires.' The mountain god said, 'I can.' Yuangui said, 'Can you abstain from stealing?' The mountain god said, 'I lack nothing, so how could I steal?'
盜取哉。曰非謂此也。謂饗而福淫不供而禍善。神曰能。曰汝能不殺乎。神曰。實司其柄。焉得不殺。曰非謂此也。謂有濫誤疑混也。神曰能。曰汝能不妄乎。神曰。我惟正直。焉有妄哉。曰非謂此也。謂先後不合天心也。神曰能。曰汝不遭酒敗乎。曰能。曰如上是為佛戒也。以有心奉持而無心拘執。以有心為物而無心想身。能如是則先天地生而不為精。後天地死而不為老。終日變化而不為動。畢竟寂滅而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。是謂無心而已。無心則無戒。無戒則無心。無佛無眾生。無汝亦無我。無汝則孰為戒哉。神曰。我神通去佛幾何。曰汝神通則十句五不能。佛則十句七能三不能。神竦然辟席曰。可得聞乎。圭曰。汝能戾上帝東天行而西七曜乎。曰弗能也。圭曰。汝能奪地祇融五嶽而結四海乎。曰弗能也。圭曰。是謂五不能也。佛能空一切相成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。然定業亦不牢久。無緣亦謂一期。眾生界本無增減。廓無一人能主有法。有法無主是謂無法。無法無主是謂無心。如我解佛。亦無神通也。但能以無心通達一切法耳。神曰。我誠淺昧。未聞空義
【現代漢語翻譯】 現代漢語譯本 『盜取』嗎？』 答：『不是指這個。』 是指享用祭品卻降福于作惡之人，不供奉卻降禍於善良之人。神說：『能。』 問：『你能不殺生嗎？』 神說：『我實際掌管著殺生的權柄，怎麼能不殺生呢？』 答：『不是指這個。』 是指有錯殺、誤殺、疑殺、混淆的情況。神說：『能。』 問：『你能不妄語嗎？』 神說：『我一向正直，怎麼會有妄語呢？』 答：『不是指這個。』 是指所作所為先後不符合天心。神說：『能。』 問：『你不會因酒而犯錯嗎？』 答：『能。』 像上面這樣就是佛的戒律。以有心的態度奉行，卻不以有心的態度拘泥執著；以有心的態度為眾生服務，卻不以有心的態度執著于自身。能做到這樣，就在天地產生之前就已經存在，卻不成為精怪；在天地滅亡之後才消逝，卻不算是衰老；終日變化，卻不算是動搖；最終歸於寂滅，卻不算是停止。領悟了這個道理，那麼即使娶妻也不是真正的娶妻，即使享用祭品也不是真正的獲取，即使掌管權柄也不是真正的擁有權力，即使有所作為也不是故意的，即使醉酒也不是昏聵。這叫做無心而已。無心就沒有戒律，沒有戒律就是無心。沒有佛，沒有眾生，沒有你，也沒有我。沒有你，那麼誰來持戒呢？』 神問：『我的神通和佛相比怎麼樣？』 答：『你的神通十句中有五句不能做到，佛則十句中有七句能做到，三句不能做到。』 神驚恐地離開座位說：『可以讓我聽聽嗎？』 圭（Gui）答：『你能違背上帝（Shangdi）的旨意，讓東方的天空執行到西方七曜（Qiyao，指日、月和金、木、水、火、土五星）的位置嗎？』 答：『不能。』 圭（Gui）答：『你能奪取地祇（Diqi，土地神）的力量，融化五嶽（Wuyue，五座名山）而連線四海嗎？』 答：『不能。』 圭（Gui）答：『這就是五種不能。佛能空掉一切表象，成就萬法的智慧，但不能立刻消滅已經註定的業力。佛能知曉所有眾生的本性，窮盡億萬劫的事情，但不能化度沒有緣分的人。佛能度化無量的有情眾生，但不能窮盡所有的眾生界。』 這就是三種不能。然而註定的業力也不會長久存在，沒有緣分也只是一時的。眾生界本來就沒有增減。廣闊無垠，沒有一個人能夠主宰任何事物。事物沒有主宰就叫做無法，無法沒有主宰就叫做無心。像我這樣理解佛，也沒有什麼神通。只是能夠以無心通達一切法而已。』 神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。』
【English Translation】 English version 『Is it stealing?』 Answer: 『It doesn't mean that.』 It means enjoying offerings and bestowing blessings on the wicked, and not offering and bringing misfortune to the good. The spirit said: 『I can.』 Asked: 『Can you not kill?』 The spirit said: 『I actually control the power of killing, how can I not kill?』 Answer: 『It doesn't mean that.』 It means there are cases of wrongful killing, mistaken killing, doubtful killing, and confusion. The spirit said: 『I can.』 Asked: 『Can you not lie?』 The spirit said: 『I am always upright, how can there be lies?』 Answer: 『It doesn't mean that.』 It means that actions do not conform to the will of Heaven. The spirit said: 『I can.』 Asked: 『Will you not err because of wine?』 Answer: 『I can.』 Like the above, this is the Buddha's precept. Upholding it with a mindful attitude, but not being attached to it with a mindful attitude; serving sentient beings with a mindful attitude, but not being attached to oneself with a mindful attitude. If one can do this, one exists before the creation of heaven and earth, but does not become a spirit; one disappears after the destruction of heaven and earth, but is not considered old; one changes all day long, but is not considered moving; one ultimately returns to stillness, but is not considered stopping. Understanding this principle, then even marrying a wife is not truly marrying, even enjoying offerings is not truly acquiring, even controlling power is not truly possessing power, even acting is not intentional, even being drunk is not confused. This is called no-mind. No-mind means no precepts, no precepts means no-mind. No Buddha, no sentient beings, no you, no me. Without you, then who will uphold the precepts?』 The spirit asked: 『How does my supernatural power compare to the Buddha's?』 Answer: 『Your supernatural power cannot achieve five out of ten things, while the Buddha can achieve seven out of ten things, and cannot achieve three.』 The spirit, frightened, left his seat and said: 『Can I hear about it?』 Gui (Gui) answered: 『Can you defy the will of Shangdi (Shangdi, God), and make the eastern sky run to the position of the western Qiyao (Qiyao, referring to the sun, moon, and the five planets: Venus, Jupiter, Mercury, Mars, and Saturn)?』 Answer: 『I cannot.』 Gui (Gui) answered: 『Can you seize the power of the Diqi (Diqi, Earth God), melt the Wuyue (Wuyue, Five Great Mountains) and connect the four seas?』 Answer: 『I cannot.』 Gui (Gui) answered: 『These are the five impossibilities. The Buddha can empty all appearances and achieve the wisdom of all dharmas, but cannot immediately eliminate predetermined karma. The Buddha can know the nature of all beings and exhaust the affairs of billions of kalpas, but cannot transform those without affinity. The Buddha can liberate immeasurable sentient beings, but cannot exhaust all realms of sentient beings.』 These are the three impossibilities. However, predetermined karma will not last long, and lack of affinity is only temporary. The realm of sentient beings originally has no increase or decrease. Vast and boundless, no one can dominate anything. Things without a master are called no-dharma, no-dharma without a master is called no-mind. As I understand the Buddha, there is no supernatural power. It is just being able to understand all dharmas with no-mind.』 The spirit said: 『I am indeed shallow and ignorant, and have not heard of the principle of emptiness.』
。師所授戒我當奉行。今愿報慈德效我所能。師曰。吾觀身無物。觀法無常。瞭然更有何欲。神曰。師必命我為世間事展我神功。使已發心未發心信心不信心等人目我神蹤知有佛有神有能有不能有自然有非自然者。師曰。吾無用是為。曰佛亦使龍神護法。師寧墮叛佛耶。第隨意示誨。師不得已曰。東巖寺之障。莽然無樹。北岫有之。然而背非屏擁。汝能移北樹于東嶺乎。神曰。既聞命矣。恐昏夜必有喧動。愿師無駭。即作禮辭去。使門人送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞紛綸間錯。幢幡環珮凌空隱沒。是夕果有暴風迅雷奔云震電。棟宇搖盪宿鳥驚呼。師謂眾曰。無怖神與我契矣拂旦和霽則北山之松盡移東嶺。森然行植焉。師誡其徒曰。吾沒後無令外知。若為口實人將妖我矣。師伊闕人。姓李氏。幼歲出傢俱戒得法于老安國師。壽七十有三云。
論曰。荊國王文公嘗問張文定公曰。去孔子百年而有孟。軻此後迨孔孟者為。誰何吾道之寥寥乎。文定沉吟久之曰。有人第恐過之耳。曰誰耶。文定曰。南嶽讓嵩山圭馬祖石頭丹霞無業。若此類。孔孟之教轡勒不住。故歸釋氏矣。文公深肯之。其後張公無盡聞之嘆曰。達人之論也。然嵩山蓋祖庭之旁出者也。其感應超絕說法沛然如此。則南嶽而下的傳正續宗師
【現代漢語翻譯】 現代漢語譯本：弟子謹遵師父傳授的戒律，定當奉行。現在我願意報答您的慈悲恩德，盡我所能。師父說：『我看自身一無所有，看萬法變幻無常，既然如此，還有什麼慾望呢？』神說：『師父必定會命令我做一些世間的事情，來展現我的神通，讓已經發心、尚未發心、有信心、沒有信心的人，都能親眼看到我的神蹟，知道有佛、有神，有能、有不能，有自然、有非自然的事情。』師父說：『我沒有什麼需要你做的。』神說：『佛也曾讓龍神護法，師父難道要違背佛的旨意嗎？請您隨意指示。』師父不得已說：『東巖寺前缺少屏障，光禿禿的沒有樹木。北邊山上有樹，但是卻不能作為屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『既然已經接受了您的命令，恐怕今晚會有喧鬧，希望師父不要驚慌。』說完，便行禮告辭離去，讓門人送他，並且觀察他。只見儀仗隊伍逶迤綿延，如同王者出行一般。山間的雲霧煙霞色彩斑斕，幢幡環珮在空中時隱時現。當晚果然有狂風迅雷，奔騰的烏雲和震耳欲聾的閃電。房屋搖晃，棲息的鳥兒驚叫。師父對眾人說：『不要害怕，神已經與我約定好了，天亮之後，北山的松樹就會全部移到東邊的山嶺上，整齊地排列在那裡。』師父告誡他的弟子說：『我圓寂之後，不要讓外面的人知道這件事，如果被當作談資，人們會把我當成妖怪的。』師父是伊闕人，姓李，年幼時出家，受戒后從老安國師那裡得法。享年七十三歲。
評論說：荊國王王安石曾經問張文定公說：『孔子去世百年後有孟軻，此後能與孔孟比肩的人是誰呢？難道我的道統就如此寥落嗎？』文定公沉思良久說：『有，只是恐怕超過了他們。』王安石問：『是誰呢？』文定公說：『南嶽懷讓、嵩山普寂、馬祖道一、石頭希遷、丹霞天然、無業禪師，像這樣的人。孔孟的教義已經無法約束他們，所以他們歸向了釋迦牟尼佛了。』王安石深以為然。後來張無盡聽到這件事後感嘆說：『這是通達之人的見解啊！』然而嵩山普寂只是祖庭的旁支。他的感應如此超絕，說法如此充沛。那麼南嶽懷讓一脈相承的傳法正宗的宗師們，又該如何評價呢？'
【English Translation】 English version: 'I shall uphold the precepts taught by the Master. Now I wish to repay your kindness and virtue to the best of my ability.' The Master said, 'I observe the body as devoid of substance, and the Dharma as impermanent. What further desires could there be?' The spirit said, 'The Master must command me to do worldly affairs, to display my divine powers, so that those who have already developed faith, those who have not yet developed faith, those who have faith, and those who do not have faith, may witness my divine traces and know that there are Buddhas, there are spirits, there is ability, there is inability, there is natural, and there is unnatural.' The Master said, 'I have no use for this.' The spirit said, 'The Buddha also employs dragons and spirits to protect the Dharma. Would the Master rather fall into rebellion against the Buddha? Please instruct me as you wish.' The Master, left with no choice, said, 'The front of Dongyan Monastery lacks a screen, being barren of trees. There are trees on the north peak, but they do not serve as a proper screen. Can you move the trees from the north to the east ridge?' The spirit said, 'Having received your command, I fear there will be disturbances tonight. I hope the Master will not be alarmed.' He then bowed and took his leave, and had the disciples see him off and observe him. They saw the ceremonial guards winding along like those of a king. The mountain mists and rosy clouds were intricately interwoven. Banners and pendants disappeared into the sky. That night, there was indeed a violent wind, swift thunder, rushing clouds, and deafening lightning. The buildings shook, and the roosting birds cried out in alarm. The Master said to the assembly, 'Do not be afraid, the spirit has made an agreement with me. At dawn, the pines from the north mountain will all be moved to the east ridge, standing there in orderly rows.' The Master warned his disciples, 'After my death, do not let outsiders know of this. If it becomes gossip, people will demonize me.' The Master was from Yique, with the surname Li. He left home at a young age, received the precepts, and obtained the Dharma from the old Master Anguo. He lived to the age of seventy-three.
Commentary: King Wang Anshi of Jing once asked Duke Zhang Wending, 'A hundred years after Confucius, there was Mencius. Who after that can be compared to Confucius and Mencius? Is my Dao so desolate?' Duke Wending pondered for a long time and said, 'There is someone, but I fear they surpass them.' Wang Anshi asked, 'Who is it?' Duke Wending said, 'Nanyue Huairang (Huairang of Nanyue), Songshan Puji (Puji of Songshan), Mazu Daoyi (Daoyi of Mazu), Shitou Xiqian (Xiqian of Shitou), Danxia Tianran (Tianran of Danxia), Wuye Chanshi (Chan Master Wuye), people like these. The teachings of Confucius and Mencius could not restrain them, so they turned to Shakyamuni Buddha.' King Wang Anshi deeply agreed. Later, Zhang Wujin heard of this and sighed, 'This is the view of a wise man!' However, Songshan Puji is only a branch of the ancestral court. His responses are so extraordinary, and his teachings so abundant. Then how should we evaluate the masters of the orthodox lineage of Dharma transmission descending from Nanyue Huairang?'
。世教轡勒不住。端可見矣。二三公之讜論。渠不信夫。
(七) 是歲天竺三藏法師無畏至京師。帝嗣位之初。一夕夢梵僧謁見。風度環異。及寤追憶不已。因追畫工授以形段。圖于殿壁。及畏至入對。帝熟視蓋夢中所見僧也。竦然異之。館于西明寺。寧薛諸王皆降禮欽重。其後秋旱。帝廉知無畏能致龍。遣內使傳詔請雨。畏難之。奏以旱數當然若苦召龍恐暴物。帝再遣諭旨。人苦秋暑。雖暴風疾雨適足快意。畏諾之。有司設壇儀華彩光麗。畏笑曰。是可以致雨耶。命撤去之。獨持滿缽水。以小刀攪之。誦咒語百餘番。即有微物如蚪龍。從缽矯首水面。頃之復沈。畏咒遣之。白氣自缽騰涌。語詔使曰。速歸雨即至矣。詔使馳出回顧有云如練。自講堂盤旋而上。頃刻風雷震電。詔使趨入奏御。衣巾已透濕。於是震風凌雨。飄蕩廬舍。士民悚懼。彌日而息。又嘗霖霪逾時。詔畏止之。畏於寺捏泥媼五軀。向之作梵語。若斥罵者即刻而霽。其神驗類如此。帝敬之若神。未幾通華言。譯虛空藏毗盧遮那蘇悉地羯羅等經十餘部。禪師一行三藏寶月等參預其事。畏性簡靜好禪觀。每勸學者習之。累表求還。帝堅留不許。
(八) 是歲廣州節度宋璟入曹溪禮祖塔。誓曰。弟子愿畢世外護大法。祈一祥瑞表信。言訖微
【現代漢語翻譯】 現代漢語譯本：世俗的教條和約束無法控制人們的行為，這實在是顯而易見的。那些正直的大臣們的正確言論，他（指皇帝或當權者）是不相信的。
（七）這一年，來自天竺（India）的三藏法師（Tripitaka Master）無畏（Śubhakarasiṃha）到達京師（capital）。皇帝剛即位的時候，一天晚上夢見一位梵僧（Brahmin monk）前來拜見，他的風度和儀態與衆不同。醒來后，皇帝對夢中的情景念念不忘，於是找來畫工，描述僧人的外貌特徵，畫在宮殿的墻壁上。等到無畏到達並覲見皇帝時，皇帝仔細端詳他，發現他就是夢中所見的僧人，感到非常驚訝。於是將他安置在西明寺（Ximing Temple）。寧王（Prince Ning）、薛王（Prince Xue）等王公都對他非常尊敬。後來，秋季發生旱災，皇帝聽說無畏能夠召喚龍（Nāga），便派遣內侍傳達詔令，請他祈雨。無畏感到為難，上奏說旱災是天數，如果強行召喚龍，恐怕會傷害萬物。皇帝再次派遣使者傳達旨意，說百姓苦於秋季的炎熱，即使是暴風驟雨，也足以讓人感到快意。無畏答應了。有關部門設定了祭壇，儀式華麗。無畏笑著說：『這樣就能求到雨嗎？』命令撤去祭壇。他獨自拿著盛滿水的缽，用小刀攪動，唸誦咒語一百多遍，立刻有像蝌蚪一樣的小東西，從缽中探出頭來，浮在水面上，一會兒又沉下去。無畏唸咒遣走它們。白色的霧氣從缽中升騰而起，他告訴詔使說：『快回去，雨馬上就要來了。』詔使飛奔而出，回頭一看，有像白色綢帶一樣的云，從講堂盤旋而上。頃刻間，狂風雷電交加。詔使跑進宮中稟報，衣服和頭巾都已經濕透。於是狂風暴雨，吹倒房屋。百姓驚恐不安，持續了一整天才停止。無畏還曾經遇到連綿陰雨持續不斷，皇帝詔令無畏停止降雨。無畏在寺廟裡捏了五個泥塑老婦人，對著她們唸誦梵語，好像在斥責謾罵，立刻就放晴了。他的神異靈驗的事蹟大概就是這樣。皇帝敬重他如神明。不久，無畏精通了漢語，翻譯了《虛空藏經》（Akasagarbha Sutra）、《毗盧遮那經》（Vairocana Sutra）、《蘇悉地羯羅經》（Susiddhikara Sutra）等十幾部經典。禪師（Chan Master）一行（Yi Xing）、三藏（Tripitaka Master）寶月（Bao Yue）等參與了翻譯工作。無畏性格簡樸安靜，喜歡禪定觀想，經常勸導學者們學習禪定。多次上表請求回國，皇帝堅決不答應。
（八）這一年，廣州（Guangzhou）節度使（Jiedushi）宋璟（Song Jing）進入曹溪（Caoxi）禮拜六祖慧能（Huineng）的塔（stupa），發誓說：『弟子願意終身護持大法，祈求一個祥瑞的徵兆來表明我的心意。』說完，
【English Translation】 English version: Worldly teachings and restraints are not enough to control people. This is clearly evident. He (referring to the emperor or someone in power) does not believe the righteous arguments of those upright ministers.
(Seven) In this year, the Tripitaka Master Śubhakarasiṃha (Fearless Lion), from India (Heavenly India), arrived in the capital (Kyoto). When the emperor first ascended the throne, one night he dreamed of a Brahmin monk visiting him, whose demeanor and appearance were extraordinary. After waking up, the emperor could not stop recalling the dream. So he summoned a painter and described the monk's features, which were painted on the walls of the palace. When Śubhakarasiṃha arrived and was presented to the emperor, the emperor carefully examined him and found that he was the monk he had seen in his dream, and was very surprised. So he was housed in Ximing Temple (Western Brightness Temple). Prince Ning (Prince Ning), Prince Xue (Prince Xue) and other princes all respected him very much. Later, there was a drought in the autumn, and the emperor heard that Śubhakarasiṃha could summon the Nāga (Dragon), so he sent an envoy to convey the imperial decree, asking him to pray for rain. Śubhakarasiṃha felt embarrassed and reported that the drought was a matter of destiny, and if he forced the dragon to be summoned, he was afraid that it would harm all things. The emperor sent an envoy again to convey the imperial decree, saying that the people were suffering from the autumn heat, and even a storm would be enough to make people feel happy. Śubhakarasiṃha agreed. The relevant departments set up an altar, and the ceremony was gorgeous. Śubhakarasiṃha smiled and said, 'Can this bring rain?' He ordered the altar to be removed. He alone held a bowl full of water, stirred it with a small knife, and chanted mantras more than a hundred times. Immediately, a small thing like a tadpole poked its head out of the bowl and floated on the surface of the water, and then sank again. Śubhakarasiṃha chanted a mantra to send them away. White mist rose from the bowl, and he told the envoy, 'Go back quickly, the rain is coming soon.' The envoy rushed out, looked back, and saw clouds like white ribbons swirling up from the lecture hall. In an instant, there was a storm of wind, thunder and lightning. The envoy ran into the palace to report, his clothes and headscarf were already soaked. Then there was a storm of wind and rain, blowing down houses. The people were terrified and uneasy, and it lasted all day before it stopped. Śubhakarasiṃha also encountered continuous rain for a long time, and the emperor ordered Śubhakarasiṃha to stop the rain. Śubhakarasiṃha kneaded five clay old women in the temple, and recited Sanskrit to them, as if scolding and cursing, and it cleared up immediately. His miraculous and effective deeds were probably like this. The emperor respected him as a god. Soon, Śubhakarasiṃha became proficient in Chinese and translated more than a dozen scriptures such as the Akasagarbha Sutra (Akasagarbha Sutra), the Vairocana Sutra (Vairocana Sutra), and the Susiddhikara Sutra (Susiddhikara Sutra). Chan Master Yi Xing (One Action), Tripitaka Master Bao Yue (Precious Moon) and others participated in the translation work. Śubhakarasiṃha was simple and quiet, and liked meditation and contemplation. He often encouraged scholars to learn meditation. He repeatedly requested to return to his country, but the emperor firmly refused.
(Eight) In this year, Song Jing (Song Jing), the Jiedushi (Military Governor) of Guangzhou (Guangzhou), entered Caoxi (Caoxi) to worship the stupa (stupa) of the Sixth Patriarch Huineng (Huineng), and vowed: 'This disciple is willing to protect the Great Dharma for the rest of his life, and pray for an auspicious sign to show my sincerity.' After speaking,
風飄香氤氳襲人。俄而甘雨傾注。唯遍一寺之內。璟忻躍而去。未幾召入。與姚元崇相繼執政。世稱姚宋為中興賢相。
(九 辛酉) 朝廷以麟德歷署日蝕比不驗。詔禪師一行改撰新曆。行受詔推大衍數立術以應之。較經史所書。氣朔日名度數可考者。皆合而著之。久之道士邢和璞謂太史令尹愔曰。一行其聖人乎。昔洛下閎造太初曆。嘗記曰。八百年後當差一日。必有聖人出世糾正之。今年期差滿。而一行推大衍數。以糾數家之謬。閎之言不誣矣。愔亦以為然。行復欲知黃道進退。而太史無黃道儀。表請創置之。制可。
(十 壬戌) 帝注孝經並制序。
是歲沙門智升。上釋教經律論目錄凡二十卷。銓次大藏經典及聖賢論撰。凡五千四十八卷。自是遂為定數。
(十一 癸亥) 十一年十月癸酉。禪師一行制黃道儀成。帝自為之銘。詔安武成殿庭以示百官。其儀準圓天之像。具列宿赤道及周天度數。注水激輪令其自轉。一晝夜而天運周外絡二輪。綴以日月令得執行。每天東行一週。日西行一度。月行十三度。以十九分度之二十九轉日有餘日月會。三百六十五轉而日周天。以木匱為地平。令儀半在地下晦明朔望遲速有準。立木人二于地平。其一前置鼓以候刻。至一刻則自擊之。其一前置鐘
【現代漢語翻譯】 現代漢語譯本： 風帶著香味，氣息濃郁，撲面而來。不久，甘甜的雨水傾盆而下，只遍及一座寺廟之內。璟忻高興地跳躍而去，沒過多久就被召回，與姚元崇相繼執政。世人稱姚元崇和宋璟為中興賢相。 （九 辛酉）朝廷認為麟德歷推算日食不準確，詔令禪師一行（指僧人一行）修改撰寫新曆。一行接受詔令，推算大衍數，建立新的計算方法來應對。對照經史所記載的，凡是關於氣朔、日期、度數可以考證的，都加以考證並記錄下來。過了很久，道士邢和璞對太史令尹愔說：『一行大概是聖人吧！』以前洛下閎（人名）製造太初曆時，曾經記載說：『八百年後會差一日，必定有聖人出世來糾正它。』今年期限已滿，而一行推算大衍數，來糾正曆法家的謬誤。洛下閎的話沒有欺騙我們啊！』尹愔也認為他說得對。一行又想知道黃道的進退情況，但是太史局沒有黃道儀，於是上表請求創製黃道儀，皇帝批準了他的請求。 （十 壬戌）皇帝註釋《孝經》，並親自撰寫序言。 這年，沙門智升（僧人）呈上《釋教經律論目錄》共二十卷，對大藏經典以及聖賢的論著進行整理和編排，共五千零四十八卷。從此，這個數量就成爲了定數。 （十一 癸亥）十一年十月癸酉，禪師一行製造的黃道儀完成。皇帝親自為黃道儀撰寫銘文，詔令將黃道儀安放在武成殿的庭院中，用來向百官展示。這個黃道儀仿照圓形天空的形象，詳細地列出了星宿、赤道以及周天的度數。用水來衝擊輪子，使它能夠自己轉動，一天一夜的時間，天體執行一週。外面連線著兩個輪子，輪子上綴有太陽和月亮，使太陽和月亮能夠執行。太陽每天向東執行一週，太陽向西執行一度，月亮執行十三度。用十九分度之二十九轉來計算太陽的盈餘和日月相會的時間。三百六十五轉，太陽執行一週天。用木製的框架作為地平線，使黃道儀一半在地底下，這樣，關於晦明、朔望、遲速的推算就有了依據。在地平線上豎立兩個木人，一個木人在前面放置鼓，用來報時，每到一刻就自己敲擊鼓。另一個木人在前面放置鐘。
【English Translation】 English version: The fragrant scent of blossoms wafted, its rich aroma assailing the senses. Soon after, a sweet rain poured down, confined only to the area within a single temple. Jing Xin leaped away with joy, and before long, he was summoned back and, along with Yao Yuan Chong, took charge of the government. The world referred to Yao Yuan Chong and Song Jing as virtuous ministers of the restoration. (9th year, Xin You) The court, considering the Linde Calendar's (Linde Calendar) eclipse predictions inaccurate, ordered the Chan Master Yi Xing (a monk named Yi Xing) to revise and compile a new calendar. Yi Xing accepted the order, calculated the Dayan Numbers (Dayan Numbers), and established new calculation methods to address the issue. Comparing with what was recorded in the classics and histories, all verifiable information regarding the solar terms, dates, and degrees was examined and recorded. After a long time, the Daoist Xing He Pu (a Daoist) said to the Grand Astrologer Yin Yin (Grand Astrologer): 'Yi Xing is probably a sage!' Previously, when Luo Xia Hong (a person's name) created the Taichu Calendar (Taichu Calendar), he once recorded: 'Eight hundred years later, there will be a one-day discrepancy, and a sage will surely appear to correct it.' This year the deadline has arrived, and Yi Xing is calculating the Dayan Numbers to correct the errors of the calendrical experts. Luo Xia Hong's words are not false!' Yin Yin also agreed with him. Yi Xing also wanted to know the advance and retreat of the ecliptic, but the Bureau of Astronomy did not have an ecliptic instrument, so he submitted a memorial requesting its creation, and the emperor approved his request. (10th year, Ren Xu) The emperor annotated the Classic of Filial Piety (Classic of Filial Piety) and personally wrote a preface. This year, the Shramana Zhi Sheng (a monk) presented the Catalogue of Buddhist Scriptures, Vinaya, and Treatises (Catalogue of Buddhist Scriptures, Vinaya, and Treatises), totaling twenty volumes, organizing and arranging the Tripitaka (Tripitaka) and the writings of sages, totaling five thousand and forty-eight volumes. From then on, this number became fixed. (11th year, Gui Hai) In the eleventh year, tenth month, Gui You day, the ecliptic instrument created by Chan Master Yi Xing was completed. The emperor personally wrote an inscription for the ecliptic instrument and ordered it to be placed in the courtyard of the Wucheng Hall (Wucheng Hall) to be displayed to the officials. This instrument imitated the image of the round sky, detailing the constellations, the celestial equator, and the degrees of the celestial sphere. Water was used to drive the wheels, allowing it to rotate on its own, completing one revolution in one day and night. Two wheels were connected to the outside, adorned with the sun and moon, allowing the sun and moon to move. The sun moved eastward one revolution each day, the sun moved westward one degree, and the moon moved thirteen degrees. The excess of the sun and the conjunction of the sun and moon were calculated using twenty-nine revolutions of nineteen divisions. In three hundred and sixty-five revolutions, the sun completed one revolution of the sky. A wooden frame was used as the horizon, with half of the instrument underground, so that the calculations of darkness and light, new moon and full moon, and speed were accurate. Two wooden figures were erected on the horizon, one with a drum in front to mark the time, striking the drum automatically at each quarter. The other had a bell in front.
以候辰。至一辰亦自撞之。皆于地中略施輪軸。關鎖交錯相持。當時稱其妙以為神功。無幾銅鐵漸澀不能自轉。遂藏之於集賢院。
是歲改政事堂曰中書門下省。
(十二) ○有登州文登縣郭行妻王氏。生女鶴喙。將喪自言。酬先世嘗齋之報以此示人。
(甲子 五七) 沙門牛云者少不慧。因詣臺山禮文殊。初至東臺見老人問曰。胡為而來。曰愿見大聖求聰慧耳。老人曰。文殊居北臺爾往見之。云奉教趨北臺。老人亦在彼矣。云意其即文殊也。遂拜之。老人曰。汝沙門也。不應禮俗士。云拜不已。老人憐之。為入定觀云前身蓋牛也。以嘗馳經故獲比丘報。老人起定為云言之。復云。汝性昏迷胸中有淤肉在。當爲汝钁去之。因戒云閉目無輒開。云如約。頗覺老人以钁鋤其胸。然不甚楚。少頃心懷開豁頓異往時。及開眸見老人現身為文殊妙相端嚴。謂云曰。與汝聰明竟。云喜躍作禮及起身而文殊隱。云自是總持辨悟為時導師。以夙因故牛云稱焉。
(十四 丙寅) 日本國沙門。榮睿普照等至於揚州。奉僧伽黎十領。其上綴以山川異物之狀。蓋其國主附之以施中國高行沙門。於時律師鑑真受其衣。嘆外國人有佛種性。欲往化之。會睿照等亦勸請遂附舶而東。為惡風飄入魚蛇等海。以真律行高
【現代漢語翻譯】 現代漢語譯本 以候辰（等待時辰）。即使只有一個時辰，也會自己撞擊。都在地下稍微設定輪軸，用機關鎖相互交錯支撐。當時稱讚它的精妙，認為是神工。沒過多久，銅鐵漸漸澀滯，不能自己轉動，於是把它藏在集賢院。
這年，改政事堂為中書門下省。
（十二）○有登州文登縣郭行的妻子王氏，生了個女兒，長著鶴一樣的嘴。將要去世時，自己說：『這是酬謝前世曾經齋戒的報應，用這個來昭示世人。』
（甲子 五十七）沙門（梵語Śrāmaṇa，指出家修道者）牛云，年輕時不太聰明，於是前往臺山禮拜文殊（Manjusri，文殊菩薩）。剛到東臺，見到一位老人問他說：『你為何而來？』牛云說：『希望見到大聖，求得聰慧。』老人說：『文殊住在北臺，你前往拜見他。』牛云聽從教誨前往北臺，老人也在那裡。牛云心想他就是文殊，於是拜他。老人說：『你是沙門，不應該禮拜世俗之人。』牛云不停地拜。老人憐憫他，入定觀察牛云的前身是牛，因為曾經拉著經書行走，所以獲得了比丘（bhiksu，受過具足戒的男性出家人）的果報。老人從禪定中起身，為牛云說了這些，又說：『你性情昏迷，胸中有淤肉，應當為你挖去。』於是告誡牛云閉上眼睛不要睜開。牛云按照約定做了，覺得老人用鋤頭鋤他的胸部，但不是很痛苦。過了一會兒，心裡豁然開朗，和過去完全不同。等到睜開眼睛，看見老人顯現出文殊菩薩妙相，端莊肅穆，對牛云說：『已經給你聰明了。』牛云歡喜跳躍，作禮，等到起身時，文殊菩薩隱去了。牛云從此總持（陀羅尼，總攝憶持一切法而不忘失的智慧）辯才無礙，成為當時的導師。因為前世的因緣，所以被稱為牛云。
（十四 丙寅）日本國的沙門榮睿、普照等到達揚州，奉獻僧伽黎（saṃghāṭī，大衣）十領，上面綴著山川異物的形狀，大概是他們的國王附在上面用來施捨給中國高行的沙門。當時律師鑑真接受了他們的衣服，感嘆外國人有佛種，前往教化他們。恰逢榮睿、普照等人也勸請，於是附上船向東去，因為遇到惡劣的風，飄入魚蛇等海，因爲鑑真律師的德行高尚
【English Translation】 English version He waited for the time. Even if it was only one 'chen' (a unit of time), it would strike itself. All of this was done by slightly setting up axles underground, with interlocking mechanisms supporting each other. At the time, its ingenuity was praised as divine craftsmanship. Before long, the copper and iron gradually became sluggish and could not rotate on their own, so it was hidden in the Jixian Academy.
In this year, the Department of Political Affairs was renamed the Department of State Affairs.
(12) There was a woman named Wang, the wife of Guo Xing from Wendeng County, Dengzhou. She gave birth to a daughter with a crane-like beak. As she was about to die, she said, 'This is to repay the reward of having fasted in a previous life, and I show this to people.'
(Jiazi 57) The Śrāmaṇa (Buddhist monk) Niu Yun was not very intelligent when he was young. Therefore, he went to Mount Tai to worship Manjusri (Bodhisattva of Wisdom). When he first arrived at the East Terrace, he saw an old man who asked him, 'Why have you come?' Niu Yun said, 'I wish to see the Great Sage and seek wisdom.' The old man said, 'Manjusri resides on the North Terrace, you should go and see him.' Niu Yun followed the teaching and went to the North Terrace, and the old man was also there. Niu Yun thought that he was Manjusri, so he bowed to him. The old man said, 'You are a Śrāmaṇa, you should not bow to a layman.' Niu Yun kept bowing. The old man took pity on him and entered into meditation, observing that Niu Yun's previous life was an ox, and because he had once pulled scriptures, he received the reward of being a bhiksu (ordained Buddhist monk). The old man arose from meditation and told Niu Yun about this, and also said, 'Your nature is confused, and there is stagnant flesh in your chest, I should dig it out for you.' Therefore, he instructed Niu Yun to close his eyes and not open them. Niu Yun did as he was told, and felt the old man hoeing his chest, but it was not very painful. After a while, his heart felt open and enlightened, completely different from before. When he opened his eyes, he saw the old man manifesting as the wondrous and dignified form of Manjusri Bodhisattva, who said to Niu Yun, 'I have given you wisdom.' Niu Yun rejoiced and made obeisance, and when he got up, Manjusri disappeared. From then on, Niu Yun possessed total recall (Dharani) and eloquence, becoming a guide for the time. Because of his past karma, he was called Niu Yun.
(14 Bingyin) The Śrāmaṇas from Japan, Rongrui and Puzhao, arrived in Yangzhou, offering ten saṃghāṭīs (outer robes), adorned with the shapes of mountains, rivers, and exotic objects, probably attached by their ruler to be given to highly virtuous Śrāmaṇas in China. At that time, the Vinaya Master Jianzhen received their robes, marveling that foreigners had the seed of Buddhahood, and went to transform them. Coincidentally, Rongrui, Puzhao, and others also urged him to go, so he boarded a ship to the east, but due to encountering bad winds, he drifted into the sea of fish and snakes, because of the high virtue of Vinaya Master Jianzhen
皆脫禍。既至日本。彼王預知枉駕迎勞。館于毗盧遮那殿。未幾請真授歸戒。夫人群臣皆以次稟授。日本自是始有律教。
(十五 丁卯) 三藏菩提流志卒。春秋一百五十有六。流志南印土國王之子。以讓位出家。高宗聞名有詔要之。以垂拱中至京師。凡四十年。如華嚴寶積經等。皆出其手。帝及重臣敬之如生佛。葬日特給鹵簿羽儀。塔于龍門之西原。賜謚曰開元一切遍知三藏。名德之盛古未有焉。
(十六) 時嵩山破灶墮和上者。不稱名氏言行叵測。初見老安國師。契悟心要隱居嵩山。山有廟靈甚。殿中唯安一灶。遠近祭祀烹宰無虛日。師領徒入廟。以杖擊灶三下云。咄此灶泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又擊三下。灶乃傾破墮落。須臾有一人青衣峨冠。設拜師前曰。我本廟灶神。久受業報。今蒙師說無生法。得說此處當生天上。特來禮謝。師曰。是汝本有之性。非吾強言。神再拜而去。少遷徒眾問師。某等久在和上左右。未蒙指示。灶神得何徑旨。便得生天。師曰。我只向伊道是泥瓦合成。別無道理為伊。眾無語。師良久云。會么。眾云。不會。師曰。本有之性為什麼不會。眾僧乃禮拜。師曰。破也破也。墮也墮也。於是其眾皆悟玄旨。後有義豐禪師。舉問安國師。國師嘆曰。
【現代漢語翻譯】 現代漢語譯本： 都能脫離災禍。到達日本后，日本國王預先知道他的到來，親自迎接慰勞，安排他住在毗盧遮那殿。不久，國王請求真授歸戒，夫人和群臣都依次接受。日本從此開始有了律教。
（十五 丁卯）三藏菩提流志圓寂，享年一百五十六歲。菩提流志是南印度國王的兒子，因為要讓位而出家。唐高宗聽說他的名聲，下詔邀請他。在垂拱年間到達京師，總共四十年。如《華嚴經》、《寶積經》等，都是由他翻譯的。皇帝和重臣都像對待活佛一樣尊敬他。安葬那天，朝廷特地給予鹵簿羽儀的待遇，塔葬在龍門西邊的原野上。賜予謚號為開元一切遍知三藏。他的名望和德行之盛，是前所未有的。
（十六）當時嵩山有位破灶墮和尚，不透露姓名，言行難以預測。最初見到老安國師，領悟了心要，於是隱居在嵩山。山上有座廟宇非常靈驗，殿中只安置一個灶。遠近的人祭祀，宰殺牲畜，幾乎沒有空閑的日子。破灶墮和尚帶領徒弟進入廟宇，用枴杖敲擊灶三下，說：『咄！這灶是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹宰物命！』又敲擊三下，灶就傾斜破裂墜落。一會兒，有一個人穿著青衣，戴著高高的帽子，在和尚面前跪拜說：『我原本是廟裡的灶神，長期承受業報。現在蒙受和尚宣說無生法，得以脫離此處，將要升到天上，特來禮拜感謝。』和尚說：『這是你本有的自性，不是我強加給你的言語。』神再次拜謝離去。不久，徒眾問和尚：『我們長久在和尚左右，沒有得到指示。灶神得到什麼精妙的旨意，便能昇天？』和尚說：『我只是對他說這是泥瓦合成的，沒有別的道理給他。』眾人無語。和尚過了很久說：『明白了嗎？』眾人說：『不明白。』和尚說：『本有的自性為什麼不明白？』眾僧於是禮拜。和尚說：『破也破也，墮也墮也。』於是他的徒眾都領悟了玄妙的旨意。後來有義豐禪師，舉出這件事詢問安國師，安國師嘆息說：
【English Translation】 English version: All can escape misfortune. Upon arriving in Japan, the king, having foreseen his arrival, personally welcomed and comforted him, housing him in the Vairochana (the universal Buddha) Hall. Soon after, the king requested the true transmission of the precepts of refuge. The queen and ministers all received them in turn. From this point onward, Japan began to have Vinaya (monastic discipline) teachings.
(15th year, Dingmao) Tripitaka (three baskets, referring to the collection of Buddhist scriptures) Bodhiruchi (meaning 'awakened intellect') passed away at the age of 156. Bodhiruchi was the son of the king of South India, who renounced his throne to become a monk. Emperor Gaozong, hearing of his reputation, issued an edict to summon him. He arrived in the capital during the Chuigong era, spending a total of forty years there. Sutras such as the Avatamsaka Sutra (Flower Garland Sutra) and the Ratnakuta Sutra (Collection of Jewels Sutra) were all translated by him. The emperor and high officials revered him as if he were a living Buddha. On the day of his burial, the court specially provided the honor guard and ceremonial instruments. His stupa was built in the western plains of Longmen. He was posthumously granted the title 'Kaiyuan Sarvajna Tripitaka' (Tripitaka of the Kaiyuan Era, All-Knowing). His fame and virtue were unprecedented in ancient times.
(16th year) At that time, there was a monk named Pozhao Duo (Broken Stove Fall) of Mount Song, who did not reveal his name and whose actions were unpredictable. He initially met the old National Teacher Anguo, realized the essential points of the mind, and then lived in seclusion on Mount Song. There was a temple on the mountain that was very efficacious. Only a stove was placed in the hall. People from far and near made offerings and slaughtered animals almost every day. The monk led his disciples into the temple and struck the stove three times with his staff, saying, 'Bah! This stove is made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet you slaughter living beings like this!' He struck it three more times, and the stove tilted, broke, and fell. After a short while, a person wearing a blue robe and a tall hat bowed before the monk and said, 'I was originally the stove god of this temple, and I have long suffered karmic retribution. Now, having received the monk's teaching of the unproduced Dharma, I am able to leave this place and will be reborn in the heavens. I have come especially to pay my respects and express my gratitude.' The monk said, 'This is your inherent nature, not something I have forced upon you.' The god bowed again and departed. Soon after, the disciples asked the monk, 'We have been by your side for a long time, but we have not received any instruction. What subtle meaning did the stove god receive that allowed him to be reborn in the heavens?' The monk said, 'I only told him that it was made of mud and tiles. I gave him no other reason.' The assembly was silent. After a long time, the monk said, 'Do you understand?' The assembly said, 'We do not understand.' The monk said, 'Why do you not understand your inherent nature?' The monks then bowed. The monk said, 'Broken, broken! Fallen, fallen!' Thereupon, his disciples all realized the profound meaning. Later, Zen Master Yifeng raised this matter and asked National Teacher Anguo, who sighed and said:
此子會盡物我一如。可謂如朗月處空無不見者。只是難湊伊語脈。豐曰。未審什麼人湊他語脈。安曰。不知者。又僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧禮謝。師曰。本有之物物非物也。所以道若能轉物即同如來。有僧從牛頭處來。師曰。來自何人法會。僧進前叉手繞師一匝而出。師曰。牛頭會下不可有此人。僧乃回上邊叉手而立。師云。果然果然。僧卻問。應物不由他時如何。師曰。爭得不由他。僧云。恁么即順正歸原去也。師曰。歸原何順。曰若非和上幾錯招愆。師曰。猶是未見四祖時道理。見后道將來。僧乃繞師一匝而出。師曰。順正之道今古如然。又僧侍立次。師曰祖祖佛佛只說如人本性本心。此外別無道理。會取會取。僧禮謝。師以拂子打之曰。一處如是千處亦然。師后不知終。
(十七) 是年十一月己丑。禪師一行寢疾于華嚴寺。舊唐史云。帝一夕夢遊其寺見一室繩床竹窗氣象蕭索。及旦行以疾聞。帝遣中使候問。使還奏行居處之狀。與所夢冥合。帝嘆久之。有旨命京城十大德為行結壇祈福。既而行疾少間。詔陪駕幸新豐。未幾行疾革。帝親候問。遂沐浴端坐而逝。春秋四十有五。帝哭之哀甚。輟朝三日。有詔傷悼聽停龕三七日。與中外贍禮。行容貌如生。而鬢髮
【現代漢語翻譯】 現代漢語譯本： 這個人能夠達到物我和諧統一的境界，就像明亮的月亮懸掛在空中，沒有什麼不能照見的。只是很難理解他的語言表達。豐禪師說：『不知道是什麼人能夠理解他的語言表達？』慧安禪師說：『不理解的人。』 又有僧人問：『萬物都還沒有形成形狀的時候是怎樣的？』 禪師說：『行禮的時候就是隻有你而沒有我，不禮的時候就是隻有我而沒有你。』 那僧人行禮表示感謝。禪師說：『本來就有的東西，萬物就不是萬物了。』 所以說如果能夠轉化外物，就等同於如來（Tathagata）。 有僧人從牛頭山（Niutoushan）那裡來，禪師問：『從誰的法會而來？』 僧人上前叉手繞禪師一圈后離開。禪師說：『牛頭山法會下不應該有這樣的人。』 僧人於是返回，上前叉手而立。禪師說：『果然如此，果然如此。』 僧人接著問：『應付外物而不受外物影響時是怎樣的？』 禪師說：『怎麼能不受外物影響呢？』 僧人說：『這樣就是順應正道迴歸本源了。』 禪師說：『迴歸本源又順應了什麼？』 僧人說：『如果不是和尚您，我幾乎要犯下過錯了。』 禪師說：『這還是沒有見到四祖（Fourth Ancestor）時的道理，見到之後再說來聽聽。』 僧人於是繞禪師一圈后離開。禪師說：『順應正道的規律，自古以來就是這樣。』 又有僧人侍立在旁，禪師說：『歷代祖師佛陀只是說人本來的自性本來的心，除此之外沒有別的道理。領會啊，領會啊。』 僧人行禮表示感謝。禪師用拂塵打他，說：『一處是這樣，千處也是這樣。』 禪師後來不知所終。
（十七）這年十一月己丑日，禪師一行（Xing）在華嚴寺（Huayan Temple）生病。舊唐書（Old Book of Tang）記載，皇帝（Emperor）在一個晚上夢遊華嚴寺，看到一間屋子，裡面是繩床竹窗，景象蕭條冷落。到早晨，就聽聞一行禪師生病的訊息。皇帝派遣中使前去慰問。中使回來稟報一行禪師居住的地方的情況，與皇帝夢中所見完全吻合。皇帝感嘆了很久。有旨意命令京城十大德高僧為一行禪師結壇祈福。不久，一行禪師的病情稍有好轉。皇帝下詔陪同駕臨新豐（Xinfeng）。沒過多久，一行禪師病情加重，皇帝親自前去慰問。於是，一行禪師沐浴後端坐而逝，享年四十五歲。皇帝哭得很悲傷，停止朝政三天。有詔書表達哀悼，允許停靈二十一天，並按照禮儀進行安葬。一行禪師容貌如生，而鬢髮...
【English Translation】 English version: This person can achieve a state of complete harmony between self and the external world, like a bright moon hanging in the sky, illuminating everything. However, it's difficult to grasp his way of speaking. Feng (Zen Master Feng) said, 'I wonder who can understand his way of speaking?' An (Zen Master Huian) said, 'Those who do not understand.' Then a monk asked, 'What is it like when all things have no form?' The master said, 'When you bow, it is only you and not me; when you do not bow, it is only me and not you.' The monk bowed in gratitude. The master said, 'Things that are originally there, all things are not things.' Therefore, it is said that if one can transform external things, one is the same as the Tathagata (Tathagata).' A monk came from Niutoushan (Niutoushan, Ox-Head Mountain). The master asked, 'From whose Dharma assembly do you come?' The monk stepped forward, clasped his hands, circled the master once, and left. The master said, 'There should not be such a person in the Niutoushan assembly.' The monk then returned, stepped forward, clasped his hands, and stood there. The master said, 'Indeed, indeed.' The monk then asked, 'What is it like to respond to things without being influenced by them?' The master said, 'How can you not be influenced by them?' The monk said, 'In that case, it is returning to the origin in accordance with the right path.' The master said, 'Returning to the origin, what is being conformed to?' The monk said, 'If it were not for you, Master, I would have almost committed a fault.' The master said, 'This is still the reasoning before seeing the Fourth Ancestor (Fourth Ancestor); tell me about it after you have seen him.' The monk then circled the master once and left. The master said, 'The way of conforming to the right path has always been like this.' Another monk was standing by, and the master said, 'All the ancestral masters and Buddhas only speak of people's inherent nature and inherent mind; there is no other principle besides this. Understand it, understand it.' The monk bowed in gratitude. The master struck him with a whisk and said, 'If it is like this in one place, it is the same in a thousand places.' The master's final fate is unknown.
(17) In the eleventh month of this year, on the day of Ji Chou, Zen Master Xing (Xing) fell ill at Huayan Temple (Huayan Temple). The Old Book of Tang (Old Book of Tang) records that the Emperor (Emperor) dreamt one night of visiting Huayan Temple and saw a room with a rope bed and bamboo window, the scene desolate and bleak. In the morning, he heard the news of Zen Master Xing's illness. The Emperor sent an envoy to inquire after him. The envoy returned and reported the condition of Zen Master Xing's residence, which perfectly matched what the Emperor had seen in his dream. The Emperor sighed for a long time. An imperial decree was issued, ordering the ten most virtuous monks in the capital to set up an altar to pray for Zen Master Xing's well-being. Soon after, Zen Master Xing's condition improved slightly. The Emperor issued an edict to accompany him to Xinfeng (Xinfeng). Not long after, Zen Master Xing's condition worsened, and the Emperor personally went to inquire after him. Then, Zen Master Xing bathed, sat upright, and passed away at the age of forty-five. The Emperor wept bitterly and suspended court for three days. An imperial edict was issued expressing mourning, allowing the body to be kept for twenty-one days, and the funeral was conducted according to ritual. Zen Master Xing's appearance was lifelike, but his temples...
日長。帝親制碑書之於石。出內庫錢五十萬建塔銅人原。謚曰大惠禪師。帝嘗從容問國祚幾何有留難不。行曰。鑾輿有萬里之行。社稷終吉。帝驚問故不答。退以小金合進之曰。至萬里即開。帝一日發合視之。蓋當歸少許。及祿山亂駕幸成都至萬里橋。忽悟未幾果歸。昭宗初封吉王。而唐以昭宗而滅。故云終吉。有里媼素供行。而媼一子坐殺人將之刑。媼悲泣請救。行憐之。令弟子捕生物。得雉豕七。行日藏其一于甕中。為梵語咒之。七日北斗盡沒。朝廷震驚。太史奏將有變。請避正殿禳之。帝密以問行。對曰。此無他。蓋妖魔也。凡嗔心壞一切善。慈心降一切魔。若賜赦天下則妖不能為。帝然之。遂大赦。媼子由是得免。行日出一豕則一星現。至七日而斗復如故。其秘術多此類。著易論十二卷。大衍論二十卷。開元大衍曆五十二卷。七政長曆三卷。釋氏系錄。大衍玄圖。心機算術。括遁甲十六局。六壬連珠歌。六壬髓經。天一太一經。太一局遁甲經。各一卷。五音地裡經十五卷。宰相李吉甫奉詔撰一行傳一卷。並見唐藝文志。十六年詔特進張說歷官陳玄景等。編次一行所撰大衍曆施用。三月駕幸溫湯。道由一行塔所。帝為駐蹕徘徊。令品官詣塔。告以出豫之意。賜帛五十疋。令蒔塔前松柏。其為聖眷如此。宋史官歐
【現代漢語翻譯】 現代漢語譯本： 日復一日，皇帝親自撰寫碑文並刻在石頭上。拿出內庫的五十萬錢，建造塔和銅像來紀念一行（Yihang，唐代天文學家、數學家和佛教僧侶）。謚號為大惠禪師。皇帝曾經在閑暇時詢問國運還有多久，是否有任何阻礙。一行說：『鑾駕會有萬里之行，社稷最終會吉祥。』皇帝驚訝地詢問原因，一行沒有回答。退下後，他進獻了一個小金盒子，說：『到達萬里時就打開它。』皇帝有一天打開盒子觀看，裡面是少量當歸。等到安祿山叛亂，皇帝逃到成都，到達萬里橋時，忽然領悟了其中的含義，不久果然返回。昭宗最初被封為吉王，而唐朝因為昭宗而滅亡，所以說『終吉』。
有一位老婦人一直供養一行。這位老婦人的一個兒子因為殺人而被判刑。老婦人悲傷地哭泣，請求救助。一行憐憫她，命令弟子捕捉生物。弟子們抓到了七隻雉雞和豬。一行每天藏一隻在甕中，用梵語唸咒。七天後，北斗星完全消失了。朝廷震驚，太史官上奏說將有變故，請求避開正殿來禳解。皇帝秘密地詢問一行，一行回答說：『這沒什麼，是妖魔作祟。凡是嗔恨之心會破壞一切善事，慈悲之心能降伏一切妖魔。如果賜予天下赦免，那麼妖魔就不能作惡。』皇帝認為有道理，於是大赦天下。老婦人的兒子因此得以免罪。一行每天放出一隻豬，就有一顆星出現，到第七天，北斗星恢復如初。他所掌握的秘術大多如此。
他著有《易論》十二卷，《大衍論》二十卷，《開元大衍曆》五十二卷，《七政長曆》三卷，《釋氏系錄》、《大衍玄圖》、《心機算術》、《括遁甲十六局》、《六壬連珠歌》、《六壬髓經》、《天一太一經》、《太一局遁甲經》各一卷，《五音地裡經》十五卷。宰相李吉甫奉詔撰寫《一行傳》一卷，都記載在《唐藝文志》中。十六年，皇帝下詔特進張說、歷官陳玄景等人，編纂一行所撰寫的《大衍曆》並施行。三月，皇帝駕臨溫泉，路過一行塔所在的地方。皇帝為此駐足徘徊，命令品官到塔前，稟告出巡的意圖，賜予絹帛五十匹，命令在塔前種植松柏。他所受到的聖上恩寵就是這樣。宋朝史官歐陽修等人在《唐書》中也記載了他的事蹟。 English version: Day after day, the Emperor personally composed the inscription and had it carved on stone. He took out 500,000 coins from the inner treasury to build a pagoda and bronze statue in memory of Yihang (an astronomer, mathematician, and Buddhist monk of the Tang Dynasty). He was posthumously named Grand Beneficent Zen Master. The Emperor once asked in leisure how long the dynasty's fate would last and whether there would be any obstacles. Yihang said, 'The imperial carriage will have a journey of ten thousand li (Chinese mile), and the country will ultimately be auspicious.' The Emperor was surprised and asked the reason, but Yihang did not answer. After withdrawing, he presented a small golden box, saying, 'Open it when you reach ten thousand li.' One day, the Emperor opened the box and saw that it contained a small amount of Chinese angelica root (Danggui). When An Lushan rebelled and the Emperor fled to Chengdu, reaching Wanli Bridge (Bridge of Ten Thousand Li), he suddenly understood the meaning, and indeed returned not long after. Emperor Zhaozong was initially enfeoffed as the Prince of Ji, and the Tang Dynasty perished because of Emperor Zhaozong, hence the saying 'ultimately auspicious.'
There was an old woman who had always made offerings to Yihang. One of the old woman's sons was sentenced to death for murder. The old woman wept sadly and begged for help. Yihang took pity on her and ordered his disciples to capture living creatures. The disciples caught seven pheasants and pigs. Yihang hid one in a jar each day, chanting mantras in Sanskrit. After seven days, the Big Dipper completely disappeared. The court was shocked, and the court astrologer reported that there would be a change and requested to avoid the main hall to perform exorcism. The Emperor secretly asked Yihang, who replied, 'This is nothing, it is the work of demons. All anger destroys all good deeds, and compassion subdues all demons. If you grant amnesty to the world, then the demons cannot do evil.' The Emperor thought it made sense, so he granted a general amnesty. The old woman's son was thus spared. Yihang released one pig each day, and one star appeared, until on the seventh day, the Big Dipper returned to its original state. He possessed many such secret arts.
He wrote twelve volumes of 'Commentary on the Book of Changes' (Yi Lun), twenty volumes of 'Treatise on the Great Expansion' (Da Yan Lun), fifty-two volumes of 'Kaiyuan Calendar of the Great Expansion' (Kaiyuan Da Yan Li), three volumes of 'Perpetual Calendar of the Seven Luminaries' (Qi Zheng Chang Li), 'Genealogical Records of the釋氏' (Shi Shi Xi Lu), 'Mysterious Diagram of the Great Expansion' (Da Yan Xuan Tu), 'Calculation of the Mind' (Xin Ji Suan Shu), 'Sixteen Formations of the遁甲' (Kuo Dun Jia Shi Liu Ju), 'Song of the Six壬 Linked Pearls' (Liu Ren Lian Zhu Ge), 'Marrow Classic of the Six壬' (Liu Ren Sui Jing), 'Classic of Heavenly One and Grand One' (Tian Yi Tai Yi Jing), and '遁甲 Classic of the Grand One Formation' (Tai Yi Ju Dun Jia Jing), each in one volume, and fifteen volumes of 'Classic of the Five Tones and Geography' (Wu Yin Di Li Jing). The Prime Minister Li Jifu was ordered to write a biography of Yihang in one volume, all of which are recorded in the 'Tang Art and Literature Records' (Tang Yi Wen Zhi). In the sixteenth year, the Emperor ordered Special Advancement Zhang Shuo, Official Chen Xuanjing, and others to compile and implement the 'Kaiyuan Calendar of the Great Expansion' written by Yihang. In March, the Emperor visited the hot springs, passing by the location of Yihang's pagoda. The Emperor stopped and lingered, ordering officials to go to the pagoda and report the intention of the excursion, bestowing fifty bolts of silk and ordering the planting of pines and cypresses in front of the pagoda. Such was the favor he received from the Emperor. The Song Dynasty historian Ouyang Xiu and others also recorded his deeds in the 'History of the Tang Dynasty' (Tang Shu).
【English Translation】 Day after day, the Emperor personally composed the inscription and had it carved on stone. He took out 500,000 coins from the inner treasury to build a pagoda and bronze statue in memory of Yihang (an astronomer, mathematician, and Buddhist monk of the Tang Dynasty). He was posthumously named Grand Beneficent Zen Master. The Emperor once asked in leisure how long the dynasty's fate would last and whether there would be any obstacles. Yihang said, 'The imperial carriage will have a journey of ten thousand li (Chinese mile), and the country will ultimately be auspicious.' The Emperor was surprised and asked the reason, but Yihang did not answer. After withdrawing, he presented a small golden box, saying, 'Open it when you reach ten thousand li.' One day, the Emperor opened the box and saw that it contained a small amount of Chinese angelica root (Danggui). When An Lushan rebelled and the Emperor fled to Chengdu, reaching Wanli Bridge (Bridge of Ten Thousand Li), he suddenly understood the meaning, and indeed returned not long after. Emperor Zhaozong was initially enfeoffed as the Prince of Ji, and the Tang Dynasty perished because of Emperor Zhaozong, hence the saying 'ultimately auspicious.' There was an old woman who had always made offerings to Yihang. One of the old woman's sons was sentenced to death for murder. The old woman wept sadly and begged for help. Yihang took pity on her and ordered his disciples to capture living creatures. The disciples caught seven pheasants and pigs. Yihang hid one in a jar each day, chanting mantras in Sanskrit. After seven days, the Big Dipper completely disappeared. The court was shocked, and the court astrologer reported that there would be a change and requested to avoid the main hall to perform exorcism. The Emperor secretly asked Yihang, who replied, 'This is nothing, it is the work of demons. All anger destroys all good deeds, and compassion subdues all demons. If you grant amnesty to the world, then the demons cannot do evil.' The Emperor thought it made sense, so he granted a general amnesty. The old woman's son was thus spared. Yihang released one pig each day, and one star appeared, until on the seventh day, the Big Dipper returned to its original state. He possessed many such secret arts. He wrote twelve volumes of 'Commentary on the Book of Changes' (Yi Lun), twenty volumes of 'Treatise on the Great Expansion' (Da Yan Lun), fifty-two volumes of 'Kaiyuan Calendar of the Great Expansion' (Kaiyuan Da Yan Li), three volumes of 'Perpetual Calendar of the Seven Luminaries' (Qi Zheng Chang Li), 'Genealogical Records of the釋氏' (Shi Shi Xi Lu), 'Mysterious Diagram of the Great Expansion' (Da Yan Xuan Tu), 'Calculation of the Mind' (Xin Ji Suan Shu), 'Sixteen Formations of the遁甲' (Kuo Dun Jia Shi Liu Ju), 'Song of the Six壬 Linked Pearls' (Liu Ren Lian Zhu Ge), 'Marrow Classic of the Six壬' (Liu Ren Sui Jing), 'Classic of Heavenly One and Grand One' (Tian Yi Tai Yi Jing), and '遁甲 Classic of the Grand One Formation' (Tai Yi Ju Dun Jia Jing), each in one volume, and fifteen volumes of 'Classic of the Five Tones and Geography' (Wu Yin Di Li Jing). The Prime Minister Li Jifu was ordered to write a biography of Yihang in one volume, all of which are recorded in the 'Tang Art and Literature Records' (Tang Yi Wen Zhi). In the sixteenth year, the Emperor ordered Special Advancement Zhang Shuo, Official Chen Xuanjing, and others to compile and implement the 'Kaiyuan Calendar of the Great Expansion' written by Yihang. In March, the Emperor visited the hot springs, passing by the location of Yihang's pagoda. The Emperor stopped and lingered, ordering officials to go to the pagoda and report the intention of the excursion, bestowing fifty bolts of silk and ordering the planting of pines and cypresses in front of the pagoda. Such was the favor he received from the Emperor. The Song Dynasty historian Ouyang Xiu and others also recorded his deeds in the 'History of the Tang Dynasty' (Tang Shu).
陽文忠曰。自太初至麟德歷。凡二十三家。與天雖近而未密。至一行則密矣。其倚數立法。固無以易也。後世雖有改作者。皆依仿而已。沙門道泓者。生黃州與侍郎張敬之厚善。能言吉兇亡不明驗。嘗為中書張說視宅。戒曰。無穿東北壬隅也。他日見說曰。宅氣索然云何。與說共視隅有三坎丈餘。泓驚曰。公富貴一世而已。諸子將不終。說懼將平之。泓曰。客土無氣。與土脈不連。譬身瘡痏。補他肉無益也。其後說諸子皆污祿山以斥死。果如其言。
論曰。歐陽文忠公雅嫉吾釋。未始略有假借。獨于唐志尊一行大衍之作。而宋景文于方技篇削一行玄奘等傳。而獨著道泓地理之說。或者以為唐浮圖行業無足為二公取者。故止於是而已。夫豈然哉。蓋大衍所以統天時。地理則切於人事。是宜史筆取也。若吾釋之盛莫甚於唐。凡三百年間。以道德為天下宗師者。不可悉數。歐宋以為奉異方之教。故諱之而不書。猶春秋時雖老聃郯子之賢。返不若江人黃人得書于經。豈亦老氏不足取哉。蓋國經之典。凡禮樂刑政所及貴賤必書。若吾浮圖大絕世累穎脫塵表者。于刑政何與焉。宜其不參於世典也。由是言之。歐宋黜吾釋。其微意乃所以尊之也。盛哉一行。前膺洛下閎八百年之讖。當時則明天子跪之稱為聖人。及其製作施於后
【現代漢語翻譯】 現代漢語譯本 陽文忠說：『從太初到麟德歷，共有二十三家曆法，雖然接近天象，但還不夠精密。到了一行（Yi Xing，唐代天文學家、數學家）才算精密了。他依據數理來制定曆法，確實是無法改變的。後世雖然有修改者，都是依照他的方法而已。』沙門道泓（Dao Hong，唐代僧人）生於黃州，與侍郎張敬之（Zhang Jingzhi）關係很好，能預言吉兇，沒有不應驗的。曾經為中書張說（Zhang Yue）看住宅，告誡他說：『不要在東北方的壬位開挖。』後來見到張說，（道泓）說：『住宅的氣息衰竭了，是怎麼回事？』與張說一同察看，發現那個方位有三個一丈多深的坑。道泓驚歎道：『您的富貴只有一世而已，兒子們將不得善終。』張說害怕，想要填平那些坑。道泓說：『客土沒有生氣，與原來的土脈不相連，好比身上的瘡，用別的肉來補是沒有用的。』後來張說的兒子們都因依附安祿山（An Lushan）而被貶斥處死，果然應驗了他的話。
評論說：歐陽文忠公（Ouyang Xiu）一向厭惡我們佛教，從來沒有稍微寬容。唯獨在《唐志》中推崇一行的大衍曆，而宋景文（Song Qi）在《方技篇》中刪去了一行、玄奘（Xuan Zang，唐代著名僧人、翻譯家）等人的傳記，而只記載了道泓關於地理的說法。或許有人認為唐代佛教徒的行業沒有什麼值得這兩位公卿稱道的，所以僅此而已。難道是這樣嗎？大衍曆是用來統攝天時的，地理則與人事密切相關，所以應該被史官記錄。佛教在唐朝最為興盛，三百年間，以道德為天下宗師的人，數不勝數。歐陽修、宋祁認為他們信奉異方的教義，所以隱諱而不記載。就像春秋時期，即使老聃（Lao Dan）、郯子（Tan Zi）賢能，反而不如江人、黃人被記載在經書中。難道也是老子的學說不值得稱道嗎？國家的經典，凡是禮樂刑政所涉及的貴賤都必須記載。而我們佛教徒大多是斷絕世俗的牽累，超脫塵世的人，與刑政有什麼關係呢？所以不被記載在世俗的典籍中也是應該的。由此說來，歐陽修、宋祁貶黜我們佛教，他們的深意正是爲了尊重佛教。偉大啊，一行！先前應驗了洛下閎（Luo Xia Hong，西漢天文學家）八百年的預言，當時明天的皇帝跪拜他，稱他為聖人，他的著作流傳於後世。
【English Translation】 English version Yang Wenzhong said: 'From the Tai Chu calendar to the Linde calendar, there were twenty-three schools of calendrical science. Although they were close to the celestial phenomena, they were not precise enough. It was not until Yi Xing (Tang dynasty astronomer and mathematician) that it became precise. His method of establishing the calendar based on mathematical principles is indeed unchangeable. Later generations, even if they made revisions, only followed his method.' The monk Dao Hong (Tang dynasty monk), born in Huangzhou, was on good terms with the vice minister Zhang Jingzhi. He could predict good and bad fortune, and his predictions were always accurate. He once inspected the residence of Zhang Yue, a secretary of the central government, and warned him: 'Do not dig in the Ren direction in the northeast corner.' Later, when he saw Zhang Yue, (Dao Hong) said: 'The aura of the residence is exhausted. What is the matter?' Together with Zhang Yue, he inspected the corner and found three pits more than ten feet deep. Dao Hong exclaimed: 'Your wealth and honor will only last for one generation, and your sons will not die a natural death.' Zhang Yue was afraid and wanted to fill the pits. Dao Hong said: 'The foreign soil has no vitality and is not connected to the original soil veins. It is like a sore on the body, and it is useless to use other flesh to repair it.' Later, Zhang Yue's sons were all demoted and executed for siding with An Lushan, and his words were indeed fulfilled.
It is commented that Ouyang Wenzhong (Ouyang Xiu) always disliked our Buddhism and never showed any leniency. Only in the 'Treatise on the Tang Dynasty' did he praise Yi Xing's work on the Dayan calendar, while Song Jingwen (Song Qi) deleted the biographies of Yi Xing and Xuan Zang (Tang dynasty famous monk and translator) in the 'Biographies of Technical Experts' and only recorded Dao Hong's sayings on geography. Perhaps some people think that the deeds of the Buddhist monks in the Tang Dynasty were not worthy of praise by these two officials, so that was all. Is that really the case? The Dayan calendar is used to govern the celestial seasons, and geography is closely related to human affairs, so it should be recorded by historians. Buddhism flourished most in the Tang Dynasty. For three hundred years, there were countless people who took morality as their teacher. Ouyang Xiu and Song Qi believed that they followed foreign teachings, so they concealed and did not record them. Just like in the Spring and Autumn period, even though Lao Dan and Tan Zi were virtuous, they were not as well recorded in the classics as the people of Jiang and Huang. Is it also that Laozi's teachings are not worthy of praise? The national classics must record all matters of high and low rank involving rites, music, law, and administration. Most of our Buddhists are those who have severed worldly ties and transcended the mundane world. What do they have to do with law and administration? Therefore, it is appropriate that they are not recorded in secular classics. From this, it can be said that Ouyang Xiu and Song Qi's rejection of our Buddhism is actually a way of respecting it. Great is Yi Xing! He previously fulfilled Luo Xia Hong's (Western Han dynasty astronomer) prophecy of eight hundred years. At that time, the wise emperor knelt before him and called him a sage, and his works were passed down to later generations.
世。缊天地貫幽明歷數百年而其術益驗。果聖與賢耶。吾弗得而知矣。
(十八 己巳) 初以上生日為千秋節○用大衍曆。
是年太師燕國公張說薨。說為唐宗臣。朝廷大述作多出其手。為文屬思精壯。尤善釋典。嘗謫岳州而詩益悽婉。時人謂得江山之助。天下不稱姓而曰燕公。著石刻般若心經序曰。萬行起於心。心人之主。三乘歸於一。一法之宗。知心無所得是真得。見一無不通是玄通。如來說五蘊皆空。人本空也。如來說諸法空相。法亦空也。知法照空。見空舍法。二者知見覆非空耶。是故定之與慧俱空法中。入此門者為明門。行此路者為超路。非夫行深般若者。孰能證於此乎。駙馬都尉滎陽鄭萬鈞深藝之士也。學有傳僻書成草聖。乃揮灑手翰鐫刻心經。樹聖善之寶坊。啟未來之華業。佛以無依相而說。法本不生。我以無得心而傳。今則無滅。道存文字意齊天壤。國老張說聞而嘉焉。讚揚佛事題之樂石。又製法池院二法堂贊並序曰。法池西三歸院二法堂。茲院長老初上禪師所造也。禪師姓彭氏名知。至性篤孝執親之喪七日不食。微言密行志道探玄。究易老莊太一之旨。善正書。擅鐘王品格。其點畫婉秀毫縷必見。如折槁荷磨文石。筋理灑颯固非人力之所致也。中朝名士山藪高尚法流開勝遠近慕焉。
【現代漢語翻譯】 世人皆說缊（yùn，指缊星，古代占星術中使用的星名）能貫通天地幽明，歷經數百年而其占卜之術更加靈驗。他究竟是聖人還是賢人呢？我實在無法得知。
（十八 己巳）起初，皇上將自己的生日定為千秋節，並開始使用《大衍曆》。
這一年，太師、燕國公張說去世。張說是唐朝的重要大臣，朝廷的大部分著作都出自他的手筆。他的文章構思精巧雄健，尤其擅長佛經的闡釋。他曾被貶謫到岳州，因此詩歌更加悽婉動人。當時的人們認為這是得到了江山景色的幫助。天下的人不稱呼他的姓氏，而稱他為燕公。他撰寫了石刻《般若心經序》，其中寫道：『萬行（wàn xíng，指各種修行）起於心，心是人的主宰；三乘（sān shèng，指聲聞乘、緣覺乘、菩薩乘）歸於一，一是所有佛法的根本。知道心無所得才是真正的得，見到一而無所不通才是玄妙的通達。如來說五蘊（wǔ yùn，指色、受、想、行、識）皆空，人本來就是空的。如來說諸法空相，法也是空的。知道法照亮空性，見到空性而捨棄法，這二者的知見難道也不是空嗎？因此，定（dìng，指禪定）與慧（huì，指智慧）都在空性之法中。進入此門的人是進入了光明之門，行走在這條路上的人是走上了超脫之路。如果不是深入修行般若的人，誰能夠證悟到這一點呢？』駙馬都尉、滎陽人鄭萬鈞是一位精通藝術的人。他的學問淵博，擅長書寫冷僻的書籍，並能寫成草書聖品。於是他揮毫潑墨，書寫並鐫刻了《心經》，樹立了聖善的寶坊，開啟了未來的美好事業。佛以無所依的形象來說法，法本不生；我以無所得的心來傳法，現在也不會消滅。道存在於文字之中，意義與天地一樣寬廣。國老張說聽聞后非常讚賞，讚揚佛事，並將此序題寫在樂石上。他又撰寫了《法池院二法堂贊並序》，其中寫道：『法池西三歸院的二法堂，是本院長老初上禪師所建造的。禪師姓彭，名知。他天性至孝，在父母去世后七天不吃東西。他言語不多，行為謹慎，立志于探尋玄妙的道理。他精通《易經》、老莊和太一的旨意，擅長正楷，具有鐘繇、王羲之的風格。他的點畫婉轉秀麗，每一筆都清晰可見，如同折斷枯萎的荷梗，磨礪有花紋的石頭，筋骨紋理灑脫，絕非人力所能達到。中朝的名士、隱居山林的賢士以及弘揚佛法的人都紛紛前來仰慕。』
【English Translation】 The world says that Yun (缊, referring to Yun star, a star used in ancient astrology) can connect heaven and earth, the netherworld and the bright world, and its art of divination has become more and more effective over hundreds of years. Is he a sage or a wise man? I really can't know.
(18th, Ji Si) Initially, the emperor set his birthday as the Qianqiu Festival and began to use the 'Dayan Calendar'.
In this year, Grand Tutor, Duke of Yan, Zhang Shuo, passed away. Zhang Shuo was an important minister of the Tang Dynasty, and most of the court's writings came from his hand. His articles were ingeniously conceived and vigorous, and he was especially good at interpreting Buddhist scriptures. He was once demoted to Yuezhou, so his poems became more poignant and moving. People at that time believed that this was due to the help of the landscape. People in the world did not call him by his surname, but called him Duke of Yan. He wrote the stone-carved 'Preface to the Heart Sutra', which said: 'All practices (萬行, referring to various practices) arise from the mind, and the mind is the master of man; the Three Vehicles (三乘, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) return to one, and one is the root of all Buddhist teachings. Knowing that the mind has nothing to gain is true gain, and seeing one and being unobstructed is mysterious attainment. The Tathagata said that the five aggregates (五蘊, referring to form, feeling, perception, volition, and consciousness) are all empty, and man is originally empty. The Tathagata said that all dharmas are empty in nature, and dharma is also empty. Knowing that dharma illuminates emptiness, and seeing emptiness and abandoning dharma, are these two kinds of knowledge and views not also empty? Therefore, Samadhi (定, referring to meditation) and Prajna (慧, referring to wisdom) are both in the dharma of emptiness. Those who enter this gate enter the gate of light, and those who walk on this road embark on the road of transcendence. If it is not someone who deeply cultivates Prajna, who can realize this?' The駙馬都尉(imperial son-in-law attendant) Zheng Wanjun of Xingyang is a person proficient in art. His learning is profound, he is good at writing obscure books, and he can write cursive masterpieces. So he wielded his pen and wrote and engraved the 'Heart Sutra', erected the precious workshop of sacred goodness, and opened up a bright future. The Buddha speaks with a form of non-reliance, and dharma is not born; I transmit the dharma with a mind of non-attainment, and it will not be destroyed now. The Dao exists in the words, and the meaning is as wide as heaven and earth. The elder statesman Zhang Shuo heard this and greatly appreciated it, praised the Buddhist affairs, and inscribed this preface on the happy stone. He also wrote the 'Eulogy and Preface to the Two Dharma Halls of the Fachiyuan', which said: 'The two Dharma Halls of the San Guiyuan in the west of Fachiyuan were built by the elder Chushang Zen Master of this temple. The Zen master's surname is Peng, and his name is Zhi. He was extremely filial by nature, and did not eat for seven days after the death of his parents. He spoke little and acted cautiously, determined to explore the mysterious principles. He was proficient in the meaning of the 'Book of Changes', Lao Zhuang, and Taiyi, and was good at regular script, with the style of Zhong Yao and Wang Xizhi. His strokes are graceful and beautiful, and every stroke is clearly visible, like breaking a withered lotus stalk and polishing a patterned stone, with vigorous texture and unrestrained, which is definitely not something that human power can achieve. Famous scholars of the central dynasty, hermits in the mountains, and those who promote Buddhism all came to admire him.'
及晚年專意于禪頌。平生事業脫若遺塵矣。常嘆帝王父母許我出家。雨露產生恩惟一揆。依如來教創是功德。萬一乎獻福二宮潛祐七祖。將與一切咸登道場。於是三歸堂以長安元年辛丑子月望日癸卯立。善法堂以開元元年癸丑丑月望日戊辰建。禪師母弟仁婉弟子啟疑及沙彌令哲。左右斯業實有力焉。而作贊曰。敬告諸佛子。一心清凈觀。欲求正真道。當從信根入。是佛虛空相。是法微妙光。定慧不相離。是僧和合義。人空法亦空。二空亦復空。住心三空寶。是名三歸處。至哉初上人。建立善法堂。彩翠三世佛。莊嚴清凈眼。能運無礙心。普入於一切。見若不染色。知若不取識。是名真實見。亦名解脫知。佛觀離生滅。諸法等如是。
(十九 壬申) 是歲定五服制。蓋出自古。至天后請母三年。及盧氏駁議有異。開元五年盧履冰上言。眾議紛然。自是卿士之家。孝服有異。今二十年蕭嵩等改修五禮。敕下依行。五服禮者。一三年服。為父曰斬衰。哀情至切斬截其心。為母曰齊衰次其父也。然二十七個月終矣。十二月小祥。二十五月大祥。二十七月𧝓服。更加一月心喪。服之終也。齊斬服以缞麻。臣孝于君亦爾。二期年服。十三個月。為祖父等。三大功。九月。為叔伯等。四小功。五月。堂兄弟等。五緦麻。三月
【現代漢語翻譯】 現代漢語譯本： 及至晚年，他專注于禪修和誦經，一生所為之事都已如遺落的塵埃般放下。他常感嘆帝王和父母允許他出家，如雨露般的恩情唯有以一揆（一種報答方式）來回報。依循如來的教導，建立這些功德，希望能稍微地為二宮（指帝王和父母）祈福，暗中保佑七代祖先，並將與一切眾生一同登上覺悟的道場。因此，三歸堂在長安元年辛丑年子月十五日癸卯日建立，善法堂在開元元年癸丑年丑月十五日戊辰日建成。禪師的母親和弟弟仁婉，弟子啟疑以及沙彌令哲，在這些事業中貢獻了巨大的力量。於是作贊說道：『敬告各位佛子，一心清凈地觀照。想要尋求真正之道，應當從信根入手。這佛是虛空的相，這法是微妙的光，定和慧不可分離，這僧是和合的意義。人空了，法也空了，兩種空也都是空。安住於三空之寶，這就是三歸之處。偉大啊，這位初上人，建立了善法堂，彩繪著三世佛，莊嚴著清凈的眼睛。能夠運用無礙的心，普遍進入一切境界。見而不被色所染，知而不取識，這叫做真實的見，也叫做解脫的知。佛的觀察遠離生滅，諸法平等如是。』 （十九 壬申）這一年，確定了五服制度。這制度出自古代，到天后（指武則天）為母親守孝三年，以及盧氏的駁議有所不同。開元五年，盧履冰上書說，眾議紛紛。從此，卿士之家，孝服有所不同。如今二十年，蕭嵩等人修改了五禮，皇帝下令依此執行。五服禮是：一、三年服。為父親穿斬衰，哀痛之情至為深切，斬斷截斷其心。為母親穿齊衰，次於為父親的服制。然而二十七個月就結束了。十二月小祥，二十五月大祥，二十七月脫服。再加一個月的心喪，是服喪的終結。齊衰和斬衰的服制用缞麻。臣子為君主守孝也是這樣。二、期年服，十三個月。為祖父等。三、大功，九個月。為叔伯等。四、小功，五個月。堂兄弟等。五、緦麻，三個月。
【English Translation】 English version: And in his later years, he devoted himself to Chan (Zen) meditation and chanting. His lifelong achievements were cast off like discarded dust. He often lamented that the emperor and his parents had allowed him to become a monk, and that the grace of their nurturing, like rain and dew, could only be repaid in one way (yi kui - a way of repaying kindness). Following the teachings of the Tathagata (如來 - Thus Come One), he created these merits, hoping to slightly bless the Two Palaces (二宮 - referring to the emperor and his parents), secretly protect seven generations of ancestors, and together with all beings ascend to the Bodhi-mandala (道場 - place of enlightenment). Therefore, the Three Refuges Hall (三歸堂) was established on the 15th day of the 11th month of the Xin Chou year (辛丑年) of the Chang'an era (長安元年), a Gui Mao day (癸卯日), and the Good Dharma Hall (善法堂) was built on the 15th day of the 12th month of the Gui Chou year (癸丑年) of the Kaiyuan era (開元元年), a Wu Chen day (戊辰日). The Chan master's mother and younger brother Ren Wan (仁婉), disciple Qi Yi (啟疑), and Shami (沙彌 - novice monk) Ling Zhe (令哲) contributed greatly to these undertakings. Thus, a hymn was composed, saying: 'Respectfully inform all Buddha's disciples, contemplate with a pure and focused mind. If you wish to seek the true path, you should enter through the root of faith. This Buddha is the form of emptiness, this Dharma is the subtle light, Samadhi (定 - concentration) and Prajna (慧 - wisdom) are inseparable, this Sangha (僧 - monastic community) is the meaning of harmony. When the person is empty, the Dharma is also empty, and both emptinesses are also empty. Abiding in the treasure of the three emptinesses, this is called the place of the Three Refuges. Great is this initial superior person, who established the Good Dharma Hall, painted the Buddhas of the Three Times (三世佛), adorned with pure eyes. Able to wield an unobstructed mind, universally entering all realms. Seeing without being dyed by form, knowing without grasping consciousness, this is called true seeing, also called liberating knowledge. The Buddha's observation is apart from birth and death, all dharmas are equal in this way.' (19th, Ren Shen year 壬申). In this year, the Five Mourning Grades (五服制) system was established. This system originated in ancient times, but by the time of Empress Wu (天后 - referring to Wu Zetian) observing three years of mourning for her mother, and the dissenting opinions of the Lu family (盧氏), there were differences. In the fifth year of the Kaiyuan era (開元五年), Lu Lubing (盧履冰) submitted a memorial saying that opinions were divided. From then on, the mourning garments of the families of high officials differed. Now, after twenty years, Xiao Song (蕭嵩) and others revised the Five Rites (五禮), and the emperor ordered them to be implemented. The Five Mourning Grades are: 1. Three-year mourning. For one's father, wearing Zhan Cui (斬衰), the grief is extremely deep, cutting off and severing the heart. For one's mother, wearing Qi Cui (齊衰), which is secondary to the mourning for one's father. However, it ends after twenty-seven months. Minor auspicious ceremony (小祥) in the twelfth month, major auspicious ceremony (大祥) in the twenty-fifth month, removal of mourning garments (𧝓服) in the twenty-seventh month. Adding one month of heart mourning (心喪) is the end of the mourning period. Qi Cui and Zhan Cui garments use coarse hemp (缞麻). A subject mourning for the ruler is also like this. 2. One-year mourning (期年服), thirteen months. For grandparents, etc. 3. Da Gong (大功), nine months. For uncles, etc. 4. Xiao Gong (小功), five months. For cousins, etc. 5. Si Ma (緦麻), three months.
。三從兄弟等內外族等。余如五服註疏全之。
(二十) 八月壬申朔。三藏金剛智告其徒曰。白月圓時吾逝矣。至時繞毗盧像頂梵夾退歸寢室跏趺而逝。賜謚灌頂國師。敕中書杜鴻漸撰紀德碑。智西域人。本王種。出家從龍智阿阇黎傳密教及來東土初達南海。廣州節度聞于朝。有旨驛馳赴闕入見。帝大悅。館于大慈恩寺。未幾夏旱。詔智祈雨智結壇圖七俱胝像。約開眸即雨。閱三日像果開眸。有物自壇布云彌空。斯須而雨。帝特降詔褒美。明年辭游雁門不允。遂遷薦福寺。為人語默興居容止凝粹。喜慍不形於色。見者莫測其涯。所至必結灌頂道場。弟子不空傳其教。初不空事智。智授以梵本悉曇章及聲明論。不逾旬而誦之。智奇其駿。引入金剛道場。以擲花驗之。智以為勝己。不空因求瑜伽五部。智未之許。不空擬入天竺求之。智一夕夢京城佛像皆東行。及寤以詰不空。空啟以西遊意。智曰。汝有授道之資。吾何靳哉。即授以五部及毗盧遮那經蘇息軌範。及智沒不空奉遺教游天竺增廣其學。
是歲禪師義福卒。舊唐史云。福得法于神秀禪師。初止藍田化感寺。處方丈之室。二十餘年未嘗出宇之外。嘗隨駕幸東都。蒲號二州刺史及官吏士民皆赍幡華迎之。所在涂路充塞。及卒有旨。賜號大智禪師。葬伊闕
【現代漢語翻譯】 現代漢語譯本：三從兄弟等內外宗族等，其餘的按照五服的註釋疏解完全處理。
（二十）八月壬申初一，三藏金剛智（Vajrabodhi，密教大師）告訴他的弟子們說：『當白色的月亮圓滿時，我就要離去了。』到時，他繞著毗盧遮那佛（Vairocana）像的頂部，取下梵文經典，退回寢室，結跏趺坐而逝。朝廷賜予他『灌頂國師』的謚號，並敕令中書杜鴻漸撰寫紀德碑。金剛智是西域人，原本是王族。出家後跟隨龍智阿阇黎（Nāgabodhi）學習密教，來到東土后最初到達南海。廣州節度使將此事上報朝廷，皇帝下旨用驛站快馬接他入朝覲見，皇帝非常高興，安排他住在慈恩寺。不久，發生夏旱，皇帝詔令金剛智祈雨，金剛智結壇，繪製七俱胝佛母像，約定睜開眼睛就會下雨。過了三天，佛像果然睜開了眼睛，有東西從壇中散佈開來，雲彩瀰漫天空，不久就下雨了。皇帝特地下詔褒獎他。第二年，他辭別想去雁門遊歷，沒有得到允許，於是遷居到薦福寺。他為人言語舉止，容貌儀態都非常沉穩純粹，喜怒不形於色，見到他的人都無法測度他的深淺。他所到的地方必定設立灌頂道場。弟子不空（Amoghavajra）繼承了他的教法。起初，不空侍奉金剛智，金剛智將梵文悉曇章和聲明論傳授給他，不到十天，不空就能背誦。金剛智驚異於他的才華，將他引入金剛道場，用擲花的方式來驗證他。金剛智認為不空勝過自己。不空因此請求學習瑜伽五部，金剛智沒有答應。不空打算前往天竺去求學。金剛智在一個晚上夢見京城的佛像都向東行走，醒來後用這件事詢問不空，不空說了自己西遊的想法。金剛智說：『你有接受道法的資質，我怎麼會吝嗇呢？』於是將五部經典和《毗盧遮那經蘇息軌範》傳授給他。金剛智去世后，不空遵奉他的遺教遊歷天竺，增廣了他的學識。
這年，禪師義福去世。《舊唐書》記載，義福從神秀禪師那裡得到佛法，最初住在藍田化感寺，住在方丈室裡二十多年沒有走出過房間。曾經跟隨皇帝駕臨東都，蒲州、號州的刺史以及官吏百姓都拿著幡旗鮮花迎接他，所到之處道路都被堵塞。去世后，皇帝下旨賜予他『大智禪師』的稱號，安葬在伊闕。
【English Translation】 English version: The mourning for relatives such as cousins should follow the rules for relatives within and outside the family. Other matters should be handled according to the commentaries and explanations of the five degrees of mourning.
(20) On the first day of the eighth month, Ren Shen, the Tripitaka master Vajrabodhi (密教大師) told his disciples: 'When the white moon is full, I will depart.' When the time came, he circled the top of the Vairocana (毗盧遮那佛) statue, took down the Sanskrit scriptures, returned to his room, and passed away in the lotus position. The court bestowed upon him the posthumous title of 'National Preceptor of Abhisheka' (灌頂國師), and ordered Du Hongjian of the Ministry of Letters to compose a stele commemorating his virtues. Vajrabodhi was from the Western Regions, originally of royal lineage. After becoming a monk, he studied Esoteric Buddhism under Acharya Nāgabodhi (龍智阿阇黎), and upon arriving in the Eastern Land, he first reached the South Sea. The Jiedushi (military governor) of Guangzhou reported this matter to the court, and the emperor ordered him to be brought to the capital by express courier for an audience. The emperor was very pleased and housed him in the Great Ci'en Temple. Soon after, there was a summer drought, and the emperor ordered Vajrabodhi to pray for rain. Vajrabodhi set up an altar and drew an image of the Seven Koti Buddhas, promising that it would rain as soon as the eyes were opened. After three days, the image indeed opened its eyes, and something spread out from the altar, clouds filled the sky, and it rained shortly thereafter. The emperor issued a special decree praising him. The following year, he resigned to travel to Yanmen, but was not allowed, so he moved to Jianfu Temple. His words and actions, demeanor, and appearance were all very composed and pure. His joy and anger were not visible on his face, and those who saw him could not fathom his depth. Wherever he went, he would set up an Abhisheka (灌頂) Mandala. His disciple Amoghavajra (不空) inherited his teachings. Initially, Amoghavajra served Vajrabodhi, who taught him the Sanskrit Siddham script and the Shastras on Sounds. In less than ten days, Amoghavajra could recite them. Vajrabodhi was amazed by his talent and introduced him to the Vajra Mandala, testing him by throwing flowers. Vajrabodhi believed that Amoghavajra surpassed him. Amoghavajra therefore requested to study the Five Sections of Yoga, but Vajrabodhi did not agree. Amoghavajra planned to go to India to seek them. One night, Vajrabodhi dreamed that the Buddha statues in the capital were all walking eastward. When he awoke, he asked Amoghavajra about this, and Amoghavajra told him of his intention to travel west. Vajrabodhi said, 'You have the qualifications to receive the Dharma, how could I be stingy?' So he taught him the Five Sections of scriptures and the 'Vairocana Sutra Susiddhi Tantra'. After Vajrabodhi passed away, Amoghavajra followed his last instructions and traveled to India, expanding his knowledge.
In this year, Chan Master Yifu passed away. The 'Old Book of Tang' records that Yifu received the Dharma from Chan Master Shenxiu. He initially resided in Huagan Temple in Lantian, staying in his abbot's room for more than twenty years without ever leaving the building. He once accompanied the emperor to the Eastern Capital, and the prefects of Puzhou and Haozhou, as well as officials and common people, all welcomed him with banners and flowers, filling the roads wherever he went. After his death, the emperor issued a decree bestowing upon him the title 'Great Wisdom Chan Master' (大智禪師) and had him buried in Yique.
之上。送者數萬人。中書嚴挺之為制碑。初神秀雖德行為禪門之杰得帝王欽重。而未嘗聚徒開堂傳法。至義福普寂。始於京城傳教。二十餘年人皆仰之。
(二十二 癸酉) 恒州刺史韋濟奏。方士張果有長年秘術。自言數百歲矣。則天嘗召之。果徉死不赴。今復見之。帝聞遣中書侍郎徐嶠赍璽書迎之。果至。帝聞其變化不測而疑之。時邢和璞者。善算。能知人壽夭。帝令。算果。懵然莫知其甲子。又有師夜光者。善視鬼。帝召果與之密坐。令夜光視之。夜光不能見。帝聞飲堇汁無苦者真奇士。會天寒以堇汁賜之。果飲三卮醺然如醉。顧左右曰。非佳酒也。傾之取鏡視齒則盡燋黑。命左右取鐵如意擊齒墮盡。更出神藥傅其龂寢。頃之齒復粲然如故。帝始信之。將妻以公主。果預知苦辭獲免。后懇辭歸山。下制曰。恒州張果先生遊方之外者也。跡造高尚深入窈冥。早渾光塵應詔城闕。莫詳甲子之數。且謂羲皇上人。問以道樞盡會宗極今特行朝禮。爰升寵命可銀青光祿大夫。號通玄先生。其年果入恒山。后不知終。
(二十三 乙亥) 二十三年三藏無畏卒。春秋九十有九。詔鴻臚丞李現監護喪事。塔于龍門之西山廣化寺。藏其全身。畏本釋種。甘露飯王之後。以讓國出家。道德名稱為天竺之冠。所至講法必
【現代漢語翻譯】 現代漢語譯本： 之上。護送的人有數萬人。中書嚴挺之為他撰寫碑文。當初，神秀（Shenxiu，禪宗僧人）雖然德行是禪門中的傑出人物，得到帝王的欽佩和器重，但從未聚集門徒開設佛堂傳授佛法。到了義福（Yifu，僧人）和普寂（Puji，僧人），才開始在京城傳教。二十多年來，人們都仰慕他們。 （二十二 癸酉）恒州刺史韋濟上奏說，方士張果（Zhang Guo，道士）有長生不老的秘術，自稱已經幾百歲了。則天（Zetian，武則天）曾經召見他，張果假裝死去不赴召。現在又出現了。皇帝聽說后，派遣中書侍郎徐嶠（Xu Qiao，官員）帶著蓋有玉璽的詔書去迎接他。張果到了之後，皇帝覺得他的變化難以預測，因此懷疑他。當時有個叫邢和璞（Xing Hepu，術士）的人，擅長算命，能知道人的壽命長短。皇帝命令他推算張果的壽命，邢和璞茫然不知他的生辰八字。又有師夜光（Shi Yeguang，術士）這個人，擅長看鬼。皇帝召見張果，讓他和師夜光秘密地坐在一起，讓師夜光看他。師夜光卻什麼也看不見。皇帝聽說喝堇汁沒有苦味的人是真正的奇人，適逢天氣寒冷，就用堇汁賞賜給張果。張果喝了三杯，醉醺醺的。他回頭對左右的人說，這不是好酒啊。說完，傾倒了堇汁，拿起鏡子看自己的牙齒，發現牙齒都燒焦變黑了。他命令左右的人拿來鐵如意敲打牙齒，牙齒全部脫落。然後拿出神藥塗在牙齦上睡覺。一會兒，牙齒又潔白如初。皇帝這才相信他。打算把公主嫁給他，張果預先知道，極力推辭才得以免除。後來懇切地請求回山。皇帝下詔說，『恒州張果先生是遊離於世俗之外的人。他的行跡高尚，深入幽深玄妙的境界。早年收斂光芒，應詔來到京城。無法詳細知道他的生辰八字，而且自稱是羲皇（Xi Huang，傳說中的帝王）時代的人。向他詢問道的精髓，他都能完全領會。現在特地舉行朝見禮儀，授予他銀青光祿大夫的官職，封號為通玄先生。』那年，張果進入恒山，後來就不知道他的結局了。 （二十三 乙亥）二十三年，三藏無畏（Subhakarasimha，僧人）去世，享年九十九歲。皇帝下詔讓鴻臚丞李現（Li Xian，官員）監護喪事，在龍門西山的廣化寺建塔，將他的全身安葬在那裡。無畏本是釋迦族的後裔，甘露飯王（Amrtodana，佛陀的叔叔）的後代。因為謙讓國家而出家。他的道德和名聲是天竺（Tianzhú，印度）的第一。
【English Translation】 English version: Above. Tens of thousands of people saw him off. Yan Tingzhi, a drafter of imperial decrees, wrote the inscription for his stele. Initially, although Shenxiu (Shenxiu, a Chan Buddhist monk) was an outstanding figure in the Chan school in terms of virtue and conduct, and was admired and respected by the emperors, he never gathered disciples to open a hall and transmit the Dharma. It was not until Yifu (Yifu, a monk) and Puji (Puji, a monk) that they began to preach in the capital. For more than twenty years, people looked up to them. (22nd, Guiyou Year) Wei Ji, the prefect of Hengzhou, reported that the Taoist Zhang Guo (Zhang Guo, a Taoist) possessed a secret art of longevity, claiming to be several hundred years old. Empress Zetian (Zetian, Empress Wu Zetian) had once summoned him, but Zhang Guo feigned death and did not respond. Now he has reappeared. Upon hearing this, the Emperor sent Xu Qiao (Xu Qiao, an official), a vice-director of the Chancellery, with an edict sealed with the imperial seal to welcome him. After Zhang Guo arrived, the Emperor suspected him because his transformations were unpredictable. At that time, there was a man named Xing Hepu (Xing Hepu, a diviner) who was skilled in divination and could know the length of people's lives. The Emperor ordered him to calculate Zhang Guo's lifespan, but Xing Hepu was at a loss and could not determine his birth date. There was also a man named Shi Yeguang (Shi Yeguang, a sorcerer) who was good at seeing ghosts. The Emperor summoned Zhang Guo and had him sit secretly with Shi Yeguang, ordering Shi Yeguang to look at him. Shi Yeguang could not see anything. The Emperor had heard that a true extraordinary person would not taste bitterness when drinking violet juice. Coincidentally, the weather was cold, so he rewarded Zhang Guo with violet juice. Zhang Guo drank three cups and became tipsy. He turned to the people around him and said, 'This is not good wine.' After saying that, he poured out the violet juice, picked up a mirror, and looked at his teeth, only to find that they were all charred and black. He ordered the people around him to bring an iron 'ruyi' scepter to knock on his teeth, and all his teeth fell out. Then, he took out a miraculous medicine, applied it to his gums, and went to sleep. After a while, his teeth were as white and bright as before. Only then did the Emperor believe him. He intended to marry a princess to him, but Zhang Guo foresaw this and strongly declined, thus avoiding it. Later, he earnestly requested to return to the mountains. The Emperor issued an edict saying, 'Mr. Zhang Guo of Hengzhou is a man who lives outside the mundane world. His actions are noble and deeply profound. He concealed his brilliance early on and came to the capital upon summons. It is impossible to know his birth date in detail, and he claims to be a man from the time of Xi Huang (Xi Huang, a legendary emperor). When asked about the essence of the Dao, he can fully comprehend it. Now, a special audience ceremony is held, and he is granted the official title of Silver Green Grand Master of the Palace, with the title 'Master Tongxuan'.' That year, Zhang Guo entered Hengshan, and his fate was unknown thereafter. (23rd, Yihai Year) In the twenty-third year, the Tripitaka master Subhakarasimha (Subhakarasimha, a monk) passed away at the age of ninety-nine. The Emperor issued an edict ordering Li Xian (Li Xian, an official), the Vice-Director of the Court of State Ceremonial, to oversee the funeral arrangements. A pagoda was built at Guanghua Temple on the western mountain of Longmen to bury his entire body. Subhakarasimha was originally a descendant of the Shakya clan, a descendant of King Amrtodana (Amrtodana, Buddha's uncle). He renounced the country to become a monk. His virtue and reputation were the best in India (Tianzhú, India).
有異相。初在烏茶國演遮那經須臾眾會咸見空中有毗盧遮那四金字各尋丈排列。久之而沒。又嘗過龍河。一托駝負經沒水。畏懼失經。遽隨之入水。於是龍王邀之入宮講法。不許。彼請堅至。為留三宿而出。所載梵夾不濕一字。其神異多類此。
(二十四) 是歲。三藏不空于師子國從普賢阿阇梨求開十八會金剛灌頂及大悲胎藏建壇之法。其王一日調象。俄而群像逸。莫敢御之者。不空遽于衢路安坐。及狂象奔至。見不空皆頓止跪伏。少頃而去。由是舉國神敬之。
論曰。自大教東流。諸僧間以神異助化。是皆功行成熟契徹心源。自覺本智現量發聖。絕非咒力幻術所致也。殆自東晉尸利密已降。宣譯秘咒。要其大歸。不過祀鬼神驅邪妄為人禳災釋患而已。其間往往不無假名比丘自外國來挾術驚愚。有所謂羅漢法者。正公䯢邪術下劣之技。亦猶道家雷公法之類也。茲豈高道巨德弘禪主教者齒哉。及開元中西域金剛智無畏不空三大士。始傳密教。以玄言德祥開佑至尊。即其神功顯效幾與造化之力均焉。故三大士雖宏密教。抑本智現量發聖與。嘗慨資治通鑑稱。貞觀中有僧自西域來。善咒術能令人立死。復咒之使蘇。太宗擇飛騎中壯者試之。皆如其言。因以問傅奕。奕曰。此邪術也。臣聞邪不干正。請使咒臣必
【現代漢語翻譯】 現代漢語譯本 有奇異的景象。當初在烏茶國（Odisha，印度東部的一個邦）講解《演遮那經》（Mahavairocana Sutra，即《大日經》）時，須臾之間，所有在場的人都看見天空中出現毗盧遮那佛（Vairocana，報身佛）的四個金色大字，每個字都有一尋（古代長度單位，約八尺）長，排列整齊。過了很久才消失。又曾經渡過龍河（可能是指印度境內的河流）。一個馱經書的駱駝掉入水中。他（指僧人）害怕經書丟失，立刻跟著跳入水中。於是龍王邀請他進入龍宮講法，他不答應。龍王懇請他一定要去，他才答應留下住了三個晚上后出來。他所攜帶的梵文經書沒有被水浸濕一個字。這類神奇的事情很多。
（二十四）這年，三藏不空（Amoghavajra，唐代密宗高僧）在師子國（Sri Lanka，斯里蘭卡）從普賢阿阇梨（Samantabhadra Acharya，普賢金剛上師）那裡求得開啟十八會金剛灌頂（Vajra Abhisheka，金剛乘灌頂）以及建立大悲胎藏壇（Garbhadhatu Mandala，密教曼荼羅）的方法。國王有一天馴象，忽然像群失控，沒有人敢去制止它們。不空立刻在道路中間安坐。當狂象奔來時，見到不空都立刻停止，跪伏在地，過了一會兒才離開。因此，全國上下都非常敬佩他。
評論說，自從大乘佛教傳入中國后，許多僧人藉助神異來輔助教化。這些都是因為他們的功行已經成熟，完全領悟了心源，自覺的本有智慧顯現，從而發出的聖蹟，絕不是靠咒語的法力或幻術所能達到的。自從東晉的尸利密（Sri-Mita，西域僧人）翻譯密咒以來，總的來說，不過是祭祀鬼神，驅除邪妄，為人消除災禍而已。其中往往不乏有冒牌的比丘從外國來，用一些小法術來迷惑愚昧的人。有所謂的『羅漢法』，實際上是低劣的邪術，就像道家的雷公法之類。這難道是那些高道巨德、弘揚禪宗和教理的大師們所為嗎？到了開元年間，西域的金剛智（Vajrabodhi，印度密宗高僧）、善無畏（Subhakarasimha，印度密宗高僧）、不空三大士，才開始傳授真正的密教，用玄妙的語言和功德來保佑至高無上的人君。他們所顯現的神奇功效幾乎與天地造化的力量相同。所以，三大士雖然弘揚密教，但他們的根本還是本有智慧的顯現和聖蹟的發生。我曾經感慨《資治通鑑》中記載，貞觀年間有僧人從西域來，擅長咒術，能使人立刻死亡，又能用咒語使人復活。唐太宗選擇飛騎中的壯士來試驗，結果都像他說的那樣。於是太宗問傅奕（唐朝大臣），傅奕說：『這是邪術。我聽說邪不勝正，請讓我用正氣來對抗他的邪術。』
【English Translation】 English version There were extraordinary signs. Initially, in the country of Odisha (Ucha Kingdom), while expounding the Mahavairocana Sutra (Yanzhe na jing), in an instant, the entire assembly saw four golden characters of Vairocana (Piluzhena, the Reward Body Buddha), each about eight feet in length, arranged in the sky. After a long time, they disappeared. Also, once while crossing the Dragon River (Long He, possibly a river in India), a camel carrying the scriptures fell into the water. Fearing the loss of the scriptures, he (the monk) immediately jumped into the water. Thereupon, the Dragon King invited him to the dragon palace to preach the Dharma, but he refused. The Dragon King earnestly pleaded with him to stay, so he agreed to stay for three nights before leaving. The Sanskrit scriptures he carried were not wet by a single word. Such miraculous events were numerous.
(24) In that year, the Tripitaka Master Amoghavajra (Sanzang Bukong) in Sri Lanka (Shizi Guo) sought from Acharya Samantabhadra (Puxian Achali) the method of initiating the Vajra Abhisheka (Jingang Guan Ding, Vajrayana initiation) of the Eighteen Assemblies and establishing the Garbhadhatu Mandala (Dabei Taizang Jian Tan). One day, the king was taming elephants when suddenly the elephants ran wild, and no one dared to control them. Amoghavajra immediately sat in meditation in the middle of the road. When the mad elephants rushed towards him, they all stopped, knelt down, and prostrated themselves. After a short while, they left. Because of this, the entire country revered him as a divine being.
It is commented that since the eastward transmission of the Great Vehicle teachings, many monks have used miraculous powers to assist in their propagation. These are all due to the maturity of their meritorious deeds, complete understanding of the source of the mind, and the manifestation of their inherent wisdom, resulting in sacred events. They are by no means achieved through the power of mantras or illusions. Since the time of Sri-Mita (Shili Mi) of the Eastern Jin Dynasty, who translated secret mantras, the general purpose has been nothing more than to worship ghosts and spirits, dispel evil, and pray for blessings and relief from suffering. Among them, there were often impostor monks from foreign countries who used petty tricks to deceive the ignorant. The so-called 'Arhat Dharma' is actually a low-level, inferior technique of sorcery, similar to the Taoist Thunder God methods. How could this be associated with great masters of high virtue who propagate Chan Buddhism and doctrinal teachings? It was not until the Kaiyuan era, when the three great masters from the Western Regions, Vajrabodhi (Jingang Zhi), Subhakarasimha (Shanwuwei), and Amoghavajra (Bukong), began to transmit the true esoteric teachings, using profound language and merit to protect the supreme sovereign. The miraculous effects they manifested were almost equal to the power of creation. Therefore, although the three great masters propagated esoteric teachings, their foundation was still the manifestation of inherent wisdom and the occurrence of sacred events. I once lamented that the Zizhi Tongjian (Comprehensive Mirror to Aid in Governance) recorded that during the Zhenguan era, a monk came from the Western Regions who was skilled in incantations and could cause people to die instantly and then revive them with incantations. Emperor Taizong selected strong men from the flying cavalry to test him, and the results were as he said. Thereupon, Taizong asked Fu Yi (a Tang Dynasty minister), who said, 'This is sorcery. I have heard that evil cannot overcome righteousness. Please allow me to use righteousness to counter his sorcery.'
不能行。帝命僧咒奕。奕初無所覺。須臾僧忽僵仆。若為物所繫。遂不復蘇。此恐好事者曲為之辭。何則若使果有是。則僧非真僧咒非真咒。正謂邪術耳。固不足以張吾教之疵也。矧萬萬無此理。向使彼能自西域遠至長安厥術能死人而復甦。乃不暇自衛其身。對常人無故而僵死。雖兒童莫之信也。又當是時三大士者雖俱未至。若京城大德僧惠乘玄琬法琳明贍諸公。其肯坐視絕域偽僧破壞教門。不請峻治乃留帝命傅奕辨耶。佛制戒律。雖春蹊生草猶不許比丘踐之。恐害其生。況說斷人命咒傳於世乎。故予謂好事者曲為之辭斷可見矣。◎
◎(二十五 戊寅) ○始建置州學。
二十六年。沙門法秀者。夢異僧勸置袈裟五百領。施迴向寺僧。既覺嘆異。遂乞丐造之。然遍訪所謂迴向寺者。咸無得焉。一日道逢一僧。逆而問曰。托置袈裟今成未。秀曰。成矣。僧曰。吾導女入迴向寺。女可裹糧載燧從吾以往。秀曰諾。翌日隨之入終南山。行二日。至深絕處。所見唯雲物掩苒嵓洞崎嶇。進遇石壇共止其上。僧命秀鉆燧出火。炷香望層霄拜之。忽云開見崖半有朱門高聳剎幡飛揚。秀忻然與之攀躋而上。漸聞午梵清圓鐘磬交作。須臾望見其寺。有額曰迴向。其僧即趨而入。命閽者授秀館。因具儀謁上方老宿。次見諸僧
【現代漢語翻譯】 現代漢語譯本： 不能這樣說。皇帝命令僧人咒詛傅奕（人名，唐朝官員）。傅奕起初沒有任何感覺。過了一會兒，那個僧人忽然僵直倒地，好像被什麼東西束縛住一樣，最終沒有再醒過來。這恐怕是好事者爲了誹謗而編造的言辭。為什麼這麼說呢？如果真有這樣的事，那麼這個僧人就不是真正的僧人，他所用的咒語也不是真正的咒語，只不過是邪術罷了。本來就不值得用來作為我們佛教的污點。更何況萬萬沒有這樣的道理。如果他能從遙遠的西域來到長安，他的法術能夠使人死而復生，那麼他就不需要保護自己，面對一個普通人無緣無故地僵死。即使是小孩子也不會相信。而且，當時三大士（指佛教中的重要人物）雖然都還沒有到，但京城裡像惠乘、玄琬、法琳、明贍等各位大德高僧，難道會眼睜睜地看著一個來自邊遠地區的假僧人破壞佛教，而不請求朝廷嚴厲懲治，反而要留著讓傅奕來辨別真偽嗎？佛制定的戒律，即使是春天小路上的新草，還不允許比丘（佛教僧侶）去踩踏，恐怕傷害它們的生命。更何況是說斷人命的咒語流傳於世呢？所以我認為這是好事者爲了誹謗而編造的言辭，是可以斷定的。
（二十五 戊寅）開始建立州學。
二十六年，有個沙門（出家的男子）名叫法秀，夢見一個奇異的僧人勸他製作五百件袈裟（佛教僧侶所穿的法衣），施捨給迴向寺的僧人。醒來后，他感到驚歎和奇異，於是開始乞討來製作袈裟。然而，他到處尋找所謂的迴向寺，都沒有找到。有一天，他在路上遇到一個僧人，那僧人迎面走來問道：『托你製作的袈裟現在做好了嗎？』法秀說：『做好了。』僧人說：『我可以引導你進入迴向寺。你可以帶著乾糧和取火的工具跟我一起去。』法秀答應了。第二天，他跟隨僧人進入終南山。走了兩天，到了一個非常偏僻的地方。所看到的只有雲霧遮掩，山巖洞穴崎嶇不平。繼續前進，遇到一個石壇，他們一起在上面休息。僧人命令法秀鉆木取火，點燃香，朝著天空拜。忽然雲霧散開，看見山崖半山腰有高聳的硃紅色大門，剎幡（佛教寺廟的旗幟）在飄揚。法秀高興地和他一起攀登而上。漸漸地聽到午間的梵唄（佛教音樂）清澈圓潤，鐘磬交錯鳴響。一會兒，望見那座寺廟，上面有匾額寫著『迴向』。那個僧人立刻跑進去，命令看門人安排法秀住處。於是法秀按照禮儀拜見了寺廟上方的老宿（年長的僧人），然後又拜見了各位僧人。
【English Translation】 English version: This cannot be. The Emperor ordered a monk to curse Fu Yi (name of a person, an official in the Tang Dynasty). Fu Yi initially felt nothing. After a while, the monk suddenly stiffened and fell to the ground, as if bound by something, and never woke up again. This is probably a fabrication by those who like to stir up trouble. Why do I say this? If it were true, then this monk would not be a true monk, and the curse he used would not be a true curse, but merely a form of sorcery. It is not worthy of being used as a blemish on our Buddhist teachings. Moreover, there is absolutely no such reason. If he could come from the distant Western Regions to Chang'an, and his magic could bring people back to life after death, then he would not need to protect himself, and would not die inexplicably in front of an ordinary person. Even children would not believe it. Furthermore, although the three great Bodhisattvas (referring to important figures in Buddhism) had not yet arrived at that time, would the eminent monks in the capital, such as Hui Cheng, Xuan Wan, Fa Lin, and Ming Shan, have stood idly by and watched a false monk from a remote region destroy Buddhism, without requesting the court to severely punish him, but instead leave it to Fu Yi to distinguish between truth and falsehood? The Buddhist precepts stipulate that even the new grass on a spring path is not allowed for a Bhikkhu (Buddhist monk) to tread on, for fear of harming their lives. How much more so would a curse that takes human life be spread to the world? Therefore, I believe that this is a fabrication by those who like to stir up trouble, and this can be determined.
(25th year of Emperor, Wu Yin) The establishment of state schools began.
In the 26th year, a Shramana (a male renunciate) named Fa Xiu dreamed of a strange monk who advised him to make five hundred Kasayas (Buddhist monastic robes) and donate them to the monks of the Hui Xiang Temple. Upon waking up, he was amazed and felt it was extraordinary, so he began to beg for alms to make the Kasayas. However, he searched everywhere for the so-called Hui Xiang Temple, but could not find it. One day, he met a monk on the road, who came up to him and asked, 'Have the Kasayas that I asked you to make been completed?' Fa Xiu said, 'They have been completed.' The monk said, 'I can guide you to enter the Hui Xiang Temple. You can bring dry food and fire-making tools and come with me.' Fa Xiu agreed. The next day, he followed the monk into Zhongnan Mountain. After walking for two days, they arrived at a very remote place. All that could be seen were clouds and mist obscuring the view, and the mountain rocks and caves were rugged and uneven. Continuing forward, they encountered a stone altar, and they rested together on it. The monk ordered Fa Xiu to drill wood to make fire, light incense, and bow towards the sky. Suddenly, the clouds cleared, and they saw a towering vermilion gate halfway up the cliff, with temple banners (Buddhist temple flags) fluttering in the wind. Fa Xiu happily climbed up with him. Gradually, they heard the clear and melodious sound of midday chanting (Buddhist music), and the sounds of bells and chimes intermingling. After a while, they saw the temple, with a plaque that read 'Hui Xiang'. The monk immediately ran inside and ordered the gatekeeper to arrange accommodation for Fa Xiu. So Fa Xiu paid his respects to the elder monk (senior monk) above the temple according to etiquette, and then met the other monks.
皆奇偉雍穆相勞問。明日秀出袈裟遍寺施之。老宿謝畢攜秀入一空房。呼侍者取尺八。俄頃侍者持玉簫至。老宿曰。此唐天子舊居之室也。向在此好聲樂。故降為人主。久當復歸。秀止再宿不得留。老宿授與玉簫並袈裟。囑曰。持歸獻唐天子。即遣僧送秀出寺。行未遠回望而云霧四合。秀慨嘆而還。詣闕表上所寄。帝覽之。因取玉簫調弄。宛如夙御焉。其後燕沉香亭詔李白為辭。帝吹玉簫楊妃起舞。歡甚疑飄搖而仙去(舊唐史)。
(己卯) ○封孔子文宣王(衣袞冕南面十哲坐圖七十二賢廟壁)。
(二十六 庚辰) 長者李通玄唐宗子也。開元二十八年順世。長者以七年至太原盂縣。有高仙奴者。識其為大賢。館之齋中。每旦唯服棗十顆柏葉餅如七大者一枚。終日濡毫臨紙。未嘗接人事。如是三稔。遷馬氏古佛堂側。筑土室以居。盡日危坐而已。閱十年忽囊負經書而去。行二十里。偶一虎當途馴伏。玄撫之曰。吾將著論釋華嚴經。能為擇棲止處不。即以經囊負其背而隨之至神福山原下土龕之前蹲駐玄取其囊置龕中。虎即妥尾而去。其龕瑩潔廣六七肘。圓轉上下稱之。蓋天設以卑有道。非人力所為也。長者著論之夕。心窮玄奧口出白光。以代燈燭。於時忽有二女子。容華絕世皆可笄年。衣布衣俱以白巾
【現代漢語翻譯】 現代漢語譯本： 他們都以奇異偉岸、雍容肅穆的儀態互相問候。第二天，老宿取出袈裟，在寺廟中遍施。老宿感謝完畢，帶著秀進入一間空房，吩咐侍者取來尺八。不久，侍者拿著玉簫到來。老宿說：『這裡是唐朝天子以前居住的房間。他過去在這裡喜歡聲樂，所以降生為人主，不久應當返回天界。』秀住了兩晚，不能再留。老宿將玉簫和袈裟授予他，囑咐說：『拿著回去獻給唐朝天子。』隨即派遣僧人送秀出寺。走了不遠，回頭望去，只見雲霧四合。秀感慨嘆息而回，到朝廷上表，獻上所寄之物。皇帝看了，於是拿起玉簫調弄，宛如過去所用一般。後來在沉香亭設宴，詔令李白作辭。皇帝吹奏玉簫，楊貴妃起舞，歡樂至極，彷彿飄飄欲仙（出自《舊唐史》）。
（己卯年） 封孔子為文宣王（穿袞冕，面朝南，十哲坐像，七十二賢畫像在廟壁上）。
（二十六年，庚辰年） 長者李通玄（a Buddhist scholar）是唐朝宗室的後裔。開元二十八年去世。長者在七年間來到太原盂縣。有位名叫高仙奴（a person's name）的人，認出他是大賢，便把他安置在齋房中。每天早上只吃十顆棗和一塊像七個那麼大的柏葉餅。整天用筆蘸墨臨摹書寫，從不與人交往。這樣過了三年。後來搬到馬氏古佛堂旁邊，建造土室居住，整天端坐而已。過了十年，忽然揹著經書離去。走了二十里，遇到一隻老虎擋住去路，老虎卻很馴服。玄撫摸著老虎說：『我將要著論解釋《華嚴經》（Avatamsaka Sutra），你能為我選擇一個棲身之處嗎？』隨即把經書放在老虎背上，老虎便跟隨他來到神福山（Shenfu Mountain）原下的土龕前蹲下。玄取下經書放在龕中，老虎便搖著尾巴離去。那土龕光潔明亮，寬六七肘，圓潤上下勻稱，大概是上天設定用來庇護有道之人，不是人力所能建造的。長者著論的夜晚，心窮玄奧，口中發出白光，代替燈燭。當時忽然出現兩個女子，容貌美麗絕世，都到了可以插笄的年齡，穿著布衣，都用白巾
【English Translation】 English version: They greeted each other with extraordinary, dignified, and solemn appearances. The next day, the old monk took out a kasaya (a Buddhist robe) and distributed it throughout the temple. After expressing his gratitude, the old monk led Xiu (a person's name) into an empty room and instructed the attendant to bring a shakuhachi (a Japanese bamboo flute). Soon, the attendant arrived with a jade flute. The old monk said, 'This is the room where the Tang Dynasty (618-907 AD) Emperor used to reside. He used to enjoy music here, so he was reborn as a ruler of men, and he should soon return to the heavens.' Xiu stayed for two nights and could not stay any longer. The old monk gave him the jade flute and kasaya, instructing him, 'Take these back and present them to the Tang Dynasty Emperor.' He then sent a monk to escort Xiu out of the temple. Not far away, he looked back and saw clouds and mist gathering all around. Xiu sighed with emotion and returned, going to the court to present what he had been entrusted with. The Emperor examined it and then picked up the jade flute to play, as if he had used it before. Later, at a banquet in the Agarwood Pavilion (Chenxiang Ting), he ordered Li Bai (a famous poet) to write lyrics. The Emperor played the jade flute, and Yang Guifei (Imperial Consort Yang) danced, their joy so great that they seemed to float away like immortals (from the Old Book of Tang).
(Year of Jimao) Confucius (Kongzi) was posthumously honored as the King of Culture and Proclamation (Wenxuan Wang) (wearing a ceremonial robe and crown, facing south, with portraits of the Ten Philosophers seated and the Seventy-Two Sages on the temple walls).
(26th year, Gengchen) The Elder Li Tongxuan (a Buddhist scholar) was a descendant of the Tang Dynasty imperial family. He passed away in the 28th year of the Kaiyuan era (740 AD). The Elder came to Meng County (Meng Xian), Taiyuan (Taiyuan), for seven years. There was a person named Gao Xiannu (a person's name) who recognized him as a great sage and housed him in a vegetarian room. Every morning, he only ate ten dates and a cypress leaf cake as large as seven. He spent the whole day dipping his brush in ink and writing, never interacting with people. He lived like this for three years. Later, he moved to the side of the Ancient Buddha Hall of the Ma family (Ma Shi Gu Fo Tang), built an earthen room to live in, and simply sat in meditation all day. After ten years, he suddenly left with scriptures on his back. After walking twenty li (a Chinese unit of distance), he encountered a tiger blocking his path, but the tiger was very docile. Xuan stroked the tiger and said, 'I am going to write a treatise explaining the Avatamsaka Sutra (Huayan Jing). Can you choose a place for me to dwell?' He then placed the scriptures on the tiger's back, and the tiger followed him to a grotto at the foot of Shenfu Mountain (Shenfu Shan) and squatted down. Xuan took the scriptures and placed them in the grotto, and the tiger wagged its tail and left. The grotto was bright and clean, six or seven elbows wide, round and symmetrical, probably created by heaven to shelter a virtuous person, not something that could be built by human power. On the night the Elder wrote his treatise, his mind explored profound mysteries, and white light emanated from his mouth, replacing lamps and candles. At that time, two women suddenly appeared, with unparalleled beauty, both of marriageable age, wearing cloth clothes, both with white scarves
幪首。日為長者汲泉炷香奉紙墨。每於卯辰之間。輒具凈饌置長者前。齋畢徹器則引去莫測所之。如是五載。至長者著論畢。遂滅跡不見。長者美髭髯朗眉目。丹唇紫肥。冠樺皮衣麻衣。長裙博袖散腰徒跣而行。放曠人天靡所拘執。嘗一日出山。遇里人高會燕樂。長者就語之曰。汝等好住。吾將歸矣。眾驚其去有送入山者。至龕而謝遣之。即於是夕煙云凝布嵓谷震盪。有二白鶴翔空哀唳。其餘飛走悲嗚滿山。翌日裡人共往候之。則已端坐示寂于龕中。壽九十有五。華嚴論四十卷決疑論四卷。會釋二卷。十門玄義排科釋略及緣生解迷十明論各一卷。十玄六相普賢行愿華嚴緣觀偈贊詩賦等。里人聚于方山逝多蘭若。大曆中沙門超廣始獲之。遂行於世。
(二十七) 十二月。青原行思禪師示寂。吉州安城人也。姓劉氏。幼年出家。初見六祖。問當何所務即不落階級。祖曰。汝曾作什麼。師曰。聖諦亦不為。祖曰。落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。及居青原。有沙彌希遷者。見師。師云。子何方而來。曰曹溪。師曰。將得什麼來。曰未到曹溪亦不失。師曰。恁么則用去曹溪作什麼。曰若不到曹溪爭知不失。遷問。曹溪還識和尚不。師曰。汝今識吾不。曰識又爭識得。師曰。眾角雖多一麟足矣。他
日又問遷。汝什麼處來。曰曹溪。師乃豎起拂子云。曹溪還有這個么。曰非但曹溪。西天亦無。師曰。子莫曾到西天不。曰若到即有也。師曰。未在更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當。又令遷往南嶽和尚處下書曰。汝達書了速回。吾與汝個鈯斧子住山。遷至彼未呈書。便問。不重己靈不求諸聖時如何。讓曰。子問太高生。何不向下問。遷曰。寧可永劫沈輪。不慕諸聖解脫。讓便休。遷回。師問。子返甚速。書達不。遷曰。信亦不通。書亦不達。師曰。作么生。遷舉前話了便云。去時蒙和上許鈯斧子。便請。師垂下一足。遷禮謝。辭往石頭。即石頭和上是也。及是師既歸寂。門人咸尊為七祖焉。
(二十八) 時京都興唐寺禪師普寂卒。舊唐史云。寂生河東馬氏。少時遍尋高僧學經律。師事神秀凡六年。秀奇之。盡以道授之。秀入京因薦與則天。得度為僧。秀歿天下好釋氏者咸師事之。中宗聞其高行。特下制令代神秀統其法眾。開元十三年有旨移寂于都城居止。時王公士庶爭來禮謁。寂嚴重少言。來者難見其和悅之容。遠近尤以此重之。及卒凡京城士庶曾謁見者。皆制弟子之服。有敕賜號大照禪師。葬日河東尹裴寬及其妻子並衰麻列于門徒之次。士庶傾城哭送市易幾廢
【現代漢語翻譯】 現代漢語譯本： 日又問遷（僧人名）。『你從哪裡來？』 答：『曹溪（地名，指六祖慧能的道場）。』 師（慧能）便豎起拂塵說：『曹溪還有這個嗎？』 答：『不只是曹溪，西天（指印度）也沒有。』 師說：『你莫非到過西天？』 答：『如果到過，那就會有了。』 師說：『還未到位，再說一遍。』 答：『和尚（指慧能）也須說出一半，莫要全靠學人（指自己）。』 師說：『不是不肯向你說，只是恐怕以後沒有人能承擔。』 又讓遷往南嶽和尚（懷讓）處送書，說：『你送完書後速速回來，我給你一把鈯斧子，讓你去住山。』 遷到了南嶽，還未呈上書信，便問：『不重自己靈性，不求諸佛聖賢時，該如何？』 懷讓說：『你問得太高深了，為何不向下問？』 遷說：『寧可永遠沉淪，也不羨慕諸佛聖賢的解脫。』 懷讓便不再作答。 遷返回曹溪，師問：『你回來得這麼快，書信送到了嗎？』 遷說：『信也沒能遞交，書也沒能送到。』 師說：『怎麼回事？』 遷便將之前的話說了一遍，然後說：『去時蒙和尚答應給我鈯斧子，現在請給我。』 師垂下一隻腳。 遷禮拜感謝，告辭前往石頭（希遷）。即石頭和尚（希遷）是也。 等到慧能圓寂后，門人都尊奉他為七祖。
（二十八）當時京都興唐寺禪師普寂（禪師名）去世。《舊唐史》記載，普寂生於河東馬氏，年少時遍訪高僧學習經律，侍奉神秀（禪師名）六年。神秀認為他很優秀，將全部道法傳授給他。神秀入京后，向則天（武則天）推薦了他，得以出家為僧。神秀去世后，天下喜歡佛法的人都以他為師。中宗（皇帝名）聽聞他的高尚品行，特地下詔令他代替神秀統領其法眾。開元十三年，有旨意讓普寂移居到都城居住。當時王公貴族和平民百姓爭相前來拜謁。普寂莊重嚴肅，很少說話，來訪者難以見到他和悅的容貌，遠近之人因此更加敬重他。等到他去世后，凡是京城士人和百姓曾經拜見過他的，都穿上弟子的喪服。有皇帝下敕賜號『大照禪師』。葬禮之日，河東尹裴寬及其妻子都身穿喪服，排列在門徒的行列之中，士人和百姓傾城而出哭送，市場交易幾乎停止。
【English Translation】 English version: One day, the master asked Qian (a monk's name): 'Where do you come from?' Qian replied: 'Cao Xi (place name, referring to the Sixth Patriarch Huineng's monastery).' The master (Huineng) then raised his whisk and said: 'Does Cao Xi have this?' Qian replied: 'Not only Cao Xi, but also the Western Heaven (referring to India) does not have it.' The master said: 'Have you ever been to the Western Heaven?' Qian replied: 'If I had been there, then it would have it.' The master said: 'Not yet there, say it again.' Qian replied: 'The master (referring to Huineng) must also say half of it; do not rely entirely on the student (referring to himself).' The master said: 'It's not that I'm unwilling to tell you, but I'm afraid that later no one will be able to bear the responsibility.' He then asked Qian to deliver a letter to the monk Huairang at Nanyue, saying: 'Return quickly after you deliver the letter, and I will give you a hoe-axe to live in the mountains.' When Qian arrived at Nanyue, before presenting the letter, he asked: 'What is it like when one does not value one's own spiritual nature and does not seek the Buddhas and sages?' Huairang said: 'Your question is too profound; why not ask a simpler question?' Qian said: 'I would rather sink into eternal reincarnation than admire the liberation of the Buddhas and sages.' Huairang then stopped answering. Qian returned to Cao Xi, and the master asked: 'You have returned so quickly; was the letter delivered?' Qian replied: 'The letter was not delivered, nor was the message conveyed.' The master said: 'What happened?' Qian then repeated what he had said earlier and then said: 'When I left, the master promised me a hoe-axe; please give it to me now.' The master lowered one foot. Qian bowed in gratitude and took his leave to go to Shitou (Xiqian). That is, the monk Shitou (Xiqian). After Huineng passed away, his disciples all revered him as the Seventh Patriarch.
(Twenty-eight) At that time, Chan Master Puji (Chan master's name) of Xing Tang Temple in the capital passed away. The 'Old Tang History' records that Puji was born into the Ma family of Hedong. In his youth, he visited many eminent monks to study the sutras and precepts, and he served Shenxiu (Chan master's name) for six years. Shenxiu considered him excellent and transmitted all the Dharma to him. After Shenxiu entered the capital, he recommended him to Zetian (Empress Wu Zetian), and he was ordained as a monk. After Shenxiu passed away, all those who loved Buddhism in the world took him as their teacher. Emperor Zhongzong (emperor's name) heard of his noble conduct and specially issued an edict ordering him to replace Shenxiu in leading his Dharma assembly. In the thirteenth year of the Kaiyuan era, an imperial decree ordered Puji to move to the capital to reside. At that time, princes, nobles, and common people all vied to pay him homage. Puji was solemn and serious, and he rarely spoke. Visitors found it difficult to see his pleasant countenance, and people from far and near respected him even more because of this. After he passed away, all the scholars and common people in the capital who had ever met him wore mourning clothes as disciples. The emperor bestowed upon him the posthumous title 'Great Illuminating Chan Master'. On the day of the funeral, the governor of Hedong, Pei Kuan, and his wife were all dressed in mourning and stood in the ranks of the disciples. Scholars and common people poured out of the city to mourn, and market transactions almost ceased.
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(壬午) 改天寶。
(二十九) 九月。太子詹事嚴挺之卒。少有風操累登顯用。皆著聲績。天下引領望其為相。帝亦知其賢。欲遂相之。晚為李林甫所抑。鬱鬱不得逞至是預為墓誌曰。天寶元年挺之自絳州刺史抗疏陳乞。天恩允從許養疾歸間。兼授太子詹事。前後歷三十五官。每承聖恩常忝獎擢。不盡驅策駑蹇。何階仰答鴻造。春秋七十無所展用。為上士所悲。其年九月寢疾于洛陽之私第。以某月某日葬于大照和上塔次之西禮也。盡忠事君叨載國史。勉拙從事或布人謠。陵谷可以自紀。文章焉用為飾。初挺之師事大照禪師惠義。深明釋典。及遺葬大照塔次。示不忘其德。見舊唐史。
(三十 癸未) 帝遣中使楊庭光入司空山采常春藤。光因詣無相寺問本凈禪師曰。弟子慕道斯久。愿和上慈悲略垂開示。師曰。天下禪宗碩學咸會京城。天使足可啟決。貧道猥山傍水無所用心。楊再拜。師曰。天使休禮貧道。天使為求佛耶。問道耶。曰弟子昏昧。未審佛之與道其義云何。曰若欲求佛即心是佛。若欲會道無心是道。曰云何即心是佛。曰佛因心悟心以佛彰。若悟無心佛亦不有。曰云何無心是道。曰道本無心。無心名道。若了無心。無心即道。庭光跪受。回闕具以山中所遇聞奏。即敕庭光赍詔起師
【現代漢語翻譯】 現代漢語譯本 （壬午年）改年號為天寶。（天寶元年）
（二十九日）九月，太子詹事嚴挺之去世。他年輕時就有風度和才幹，多次被提拔重用，都有顯著的政績。天下百姓都仰著脖子盼望他能當宰相。皇帝也知道他賢能，想讓他當宰相。但晚年被李林甫壓制，鬱鬱不得志。因此預先寫好了墓誌銘，說：『天寶元年，嚴挺之從絳州刺史的職位上上疏陳情，請求告老還鄉養病，皇恩允許了他的請求，讓他回家休養，兼任太子詹事。前後經歷三十五個官職，每次都承蒙皇上的恩典，常常受到嘉獎提拔。我沒有竭盡駑鈍的才能，怎麼能報答皇上的恩情呢？年已七十，沒有什麼可以施展的，讓有識之士感到悲哀。』那年九月，在洛陽的私宅里生病去世。于某月某日安葬在大照和尚塔的西邊，這是符合禮制的。我盡忠事奉君主，希望能被記載在國史中。我勉力從事，或許會有人議論。山陵河谷可以記載我的生平，文章又何必用來修飾呢？當初，嚴挺之拜大照禪師惠義為師，深入瞭解佛經。等到死後安葬在大照塔的旁邊，表示不忘記他的恩德。這些都記載在《舊唐書》中。
（三十日，癸未年）皇帝派遣中使楊庭光到司空山採摘常春藤。楊庭光因此到無相寺拜訪本凈禪師，說：『弟子仰慕佛道很久了，希望和尚慈悲，稍微開示一下。』禪師說：『天下的禪宗大學者都聚集在京城，天使您可以向他們請教。貧僧我住在山邊水旁，沒有什麼用心。』楊庭光再次拜謝。禪師說：『天使您不要向我行禮。天使您是來求佛呢，還是來問道呢？』楊庭光說：『弟子愚昧，不知道佛和道的意義有什麼不同。』禪師說：『如果想求佛，即心是佛；如果想會道，無心是道。』楊庭光問：『怎麼說即心是佛呢？』禪師說：『佛因心而覺悟，心因佛而彰顯。如果覺悟到無心，佛也不存在了。』楊庭光問：『怎麼說無心是道呢？』禪師說：『道本來就是無心的，無心就叫做道。如果瞭解了無心，無心就是道。』楊庭光跪著接受教誨。回到京城后，把在山中所遇到的情況全部稟告了皇帝。皇帝立刻下詔讓楊庭光帶著詔書去請本凈禪師。
【English Translation】 English version (Ren Wu Year) The era name was changed to Tianbao. (Tianbao 1st Year)
(29th Day) September, Yan Tingzhi (太子詹事, Vice Director of the Palace Affairs Department) passed away. He possessed remarkable demeanor and talent from a young age, and was repeatedly promoted and employed, achieving significant accomplishments. The people of the realm eagerly anticipated his appointment as prime minister. The emperor also recognized his virtue and intended to appoint him. However, in his later years, he was suppressed by Li Linfu and remained unfulfilled. Therefore, he prepared his epitaph in advance, stating: 'In the first year of Tianbao, Yan Tingzhi, from the position of Prefect of Jiangzhou, submitted a memorial requesting to retire and return home to recuperate. The imperial grace granted his request, allowing him to return home to rest, while concurrently holding the position of Vice Director of the Palace Affairs Department. He has held thirty-five official positions, and each time he has received the emperor's grace, he has been frequently commended and promoted. I have not exhausted my mediocre talents, how can I repay the emperor's kindness? At the age of seventy, there is nothing to display, which saddens those with insight.' In September of that year, he fell ill and passed away at his private residence in Luoyang. He was buried on a certain day of a certain month to the west of the pagoda of the monk Dazhao (大照和尚, Great Illumination Monk), which is in accordance with the rites. I have served the monarch with loyalty and hope to be recorded in the national history. I have strived to perform my duties, and perhaps there will be criticism. The mountains and valleys can record my life, so why use writing to embellish it? Initially, Yan Tingzhi studied under the Chan Master Huiyi (惠義) of Dazhao (大照禪師, Great Illumination Chan Master), deeply understanding the Buddhist scriptures. After his death, he was buried next to the Dazhao Pagoda, indicating that he did not forget his virtue. These are all recorded in the Old Book of Tang.
(30th Day, Guiwei Year) The emperor dispatched the eunuch Yang Tingguang (楊庭光) to Sikong Mountain (司空山) to collect evergreen vines. Yang Tingguang therefore visited Chan Master Benjing (本凈禪師) at Wuxiang Temple (無相寺), saying: 'This disciple has admired the Dao for a long time, and hopes that the venerable monk will show compassion and provide some guidance.' The Chan Master said: 'The great scholars of Chan Buddhism in the realm are all gathered in the capital, and you, as an envoy, can seek enlightenment from them. This poor monk lives by the mountains and waters and has no particular focus.' Yang Tingguang bowed again. The Chan Master said: 'Envoy, do not bow to this poor monk. Envoy, are you seeking the Buddha or seeking the Dao?' Yang Tingguang said: 'This disciple is ignorant and does not know the difference between the meaning of the Buddha and the Dao.' The Chan Master said: 'If you want to seek the Buddha, the mind itself is the Buddha; if you want to understand the Dao, no-mind is the Dao.' Yang Tingguang asked: 'How is it that the mind itself is the Buddha?' The Chan Master said: 'The Buddha is enlightened through the mind, and the mind is manifested through the Buddha. If you realize no-mind, then the Buddha does not exist either.' Yang Tingguang asked: 'How is it that no-mind is the Dao?' The Chan Master said: 'The Dao is originally no-mind, and no-mind is called the Dao. If you understand no-mind, then no-mind is the Dao.' Yang Tingguang knelt and received the teachings. After returning to the capital, he reported everything he had encountered in the mountains to the emperor. The emperor immediately issued an edict ordering Yang Tingguang to take the edict to invite Chan Master Benjing.
。以是冬十二月到京安置白蓮亭。明年正月上元日。追兩街名僧碩學赴內道場。共師闡揚佛理。有遠禪師者。問如禪師所見以何為道。師曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄總是假名遠曰。禪師見有身心是道以否。師曰。山僧身心本來是道。遠曰。適言無心是道。今又言身心本來是道。豈不相違。師曰。無心是道。心泯道無。心道一如。故言無心是道。身心本來是道道亦本是身心。身心本既是空。道亦窮源無有。遠曰。觀禪師形體甚小。卻會此理。師曰。汝只見山僧相不見山僧無相。遠曰。請禪師于相上說出無相師曰。凈名經云。四大無主身亦無我。無我所見與道相應。大德若以四大有主是我。若有我見窮劫不可會道也。遠慚汗而退。如遠者又七人往復論道。師皆縱口詞辯傾注。帝及四眾莫不稱善而罷。
(三十一 甲申) 三年南嶽懷讓禪師示寂元和中名儒張正甫制其碑曰。天寶三載觀音大師終於衡岳。春秋六十八。僧臘四十八。元和十年故大師弟子道一之門人曰惟寬懷暉。感塵劫遽遷塔樹已拱。懼絕故老之口將貽後學之憂。丕若貽謀思揚祖德。乃列景行托于廢文。強名無跡以慰乎罔極之思。曰自騰蘭演教於此
【現代漢語翻譯】 現代漢語譯本：因此，在（唐德宗貞元）十二月到達京城，被安置在白蓮亭。第二年正月十五元宵節，（皇帝）召集兩街（長安城內東西兩市）有名的僧人和大學者到內道場，共同和如禪師闡揚佛理。有位遠禪師問道：『如禪師所見，以什麼為道？』如禪師說：『無心是道。』遠禪師說：『道因心而有，怎麼能說無心是道呢？』如禪師說：『道本沒有名字，因為心才有了道的名稱。心的名稱如果存在，道就不虛無。窮究心既然是虛無，道憑藉什麼立足？心和道二者都是虛妄，總歸是假名。』遠禪師說：『禪師認為有身心是道嗎？』如禪師說：『山僧的身心本來就是道。』遠禪師說：『剛才說無心是道，現在又說身心本來是道，豈不是互相矛盾？』如禪師說：『無心是道，心泯滅則道也無。心與道本為一體，所以說無心是道。身心本來就是道，道也本來就是身心。身心之本既然是空，道也追溯根源是虛無。』遠禪師說：『觀察禪師的形體很小，卻能領會這個道理。』如禪師說：『你只看見山僧的相，沒看見山僧的無相。』遠禪師說：『請禪師從相上說出無相。』如禪師說：『《維摩詰經》（Vimalakirti Sutra）說，四大（地、水、火、風）沒有主宰，身體也沒有我。沒有我這樣的見解，就與道相應。大德如果認為四大有主宰，認為有我，那麼窮盡時間也無法領會道。』遠禪師慚愧流汗而退下。像遠禪師這樣的人又有七個，輪流往復地論道，如禪師都縱口辯論，滔滔不絕。皇帝和四眾弟子（比丘、比丘尼、優婆塞、優婆夷）無不稱讚，然後結束。 （三十一 甲申）三年，南嶽懷讓禪師（Nanyue Huairang）示寂。元和年間，名儒張正甫撰寫他的碑文說：『天寶三年，觀音大師（Guanyin Dashi）在衡岳（Hengshan Mountain）圓寂，享年六十八歲，僧臘四十八年。元和十年，故大師弟子道一（Daoyi）的門人惟寬（Weikuan）、懷暉（Huaihui），感嘆塵世變遷迅速，塔樹已經合抱。擔心老一輩的口述絕跡，將給後來的學習者留下遺憾。因此考慮留下謀劃，來宣揚祖師的德行。於是列出大師的德行，寄託于廢棄的文字，勉強用文字來表達無限的思念。』碑文說，自從騰蘭（Tenglan）在此演教以來……
【English Translation】 English version: Therefore, in the twelfth month (of the Zhenyuan era of Emperor Dezong of Tang), he arrived in the capital and was settled in the White Lotus Pavilion. On the Lantern Festival of the first month of the following year, (the emperor) summoned famous monks and scholars from both streets (the eastern and western markets within Chang'an city) to the inner Daogchang (a place for religious practice), to jointly expound Buddhist principles with Chan Master Ru. A Chan Master Yuan asked: 'Chan Master Ru, in your view, what is the Dao?' Chan Master Ru said: 'No-mind is the Dao.' Chan Master Yuan said: 'The Dao arises from the mind, how can you say that no-mind is the Dao?' Chan Master Ru said: 'The Dao originally has no name, it is because of the mind that it has the name of Dao. If the name of the mind exists, the Dao is not empty. Since the investigation of the mind is empty, what does the Dao rely on to stand? Both the mind and the Dao are illusory, and are ultimately false names.' Chan Master Yuan said: 'Does the Chan Master think that having body and mind is the Dao?' Chan Master Ru said: 'This mountain monk's body and mind are originally the Dao.' Chan Master Yuan said: 'Just now you said that no-mind is the Dao, and now you say that body and mind are originally the Dao, aren't these contradictory?' Chan Master Ru said: 'No-mind is the Dao, when the mind is extinguished, the Dao is also gone. The mind and the Dao are originally one, so I say that no-mind is the Dao. Body and mind are originally the Dao, and the Dao is originally body and mind. Since the essence of body and mind is empty, the Dao also traces back to its source and is non-existent.' Chan Master Yuan said: 'Observing the Chan Master's physical form, it is very small, yet you can comprehend this principle.' Chan Master Ru said: 'You only see this mountain monk's form, but you don't see this mountain monk's formlessness.' Chan Master Yuan said: 'Please Chan Master, explain formlessness from the perspective of form.' Chan Master Ru said: 'The Vimalakirti Sutra says that the four great elements (earth, water, fire, and wind) have no master, and the body also has no self. The view of no-self is in accordance with the Dao. If the great virtuous one thinks that the four great elements have a master, and thinks that there is a self, then even if you exhaust time, you will not be able to comprehend the Dao.' Chan Master Yuan was ashamed, sweating, and retreated. There were seven more people like Chan Master Yuan who debated back and forth, and Chan Master Ru all spoke eloquently and poured out his words. The emperor and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) all praised him and then ended the discussion. (Thirty-one, Jia-Shen) In the third year, Chan Master Huairang of Nanyue (Nanyue Huairang) passed away. During the Yuanhe era, the famous scholar Zhang Zhengfu wrote his epitaph, saying: 'In the third year of Tianbao, Great Master Guanyin (Guanyin Dashi) passed away at Hengshan Mountain (Hengshan Mountain), at the age of sixty-eight, with forty-eight years as a monk. In the tenth year of Yuanhe, Weikuan (Weikuan) and Huaihui (Huaihui), disciples of Daoyi (Daoyi), a disciple of the late Great Master, lamented the rapid changes of the world, and the pagoda trees have already grown together. Fearing that the oral accounts of the older generation would disappear, leaving regrets for later learners. Therefore, they considered leaving a plan to promote the virtues of the ancestral master. Thus, they listed the Great Master's virtues and entrusted them to abandoned writings, reluctantly using words to express infinite thoughts.' The epitaph said, since Tenglan (Tenglan) began teaching here...
土也殆將千歲。達磨傳心至六葉也分為二宗。不階初入頓入佛慧。曹溪教旨於是乎傳。弘而信之觀音其人也。大師諱懷讓。京兆杜氏。其先因家安康。即為郡人。髫年駿發聰悟絕眾。群言所涉一覽無遺。居常而未或好弄。在丑而不可褻近。嘗默觀止水。因而顧影。形儀颙若宛在鏡中。三反厥像如初。沛然而心乎獨得。還步未輟。聞于空中曰。佛法津樑俟子而大。既應付囑。爾盍勉之。乃深割愛線亟從剃落。以荊土律藏之微密也。大士智京在焉。攝衣從之。既進而儀法峻整冠于等輩。以嵩岳禪之泉海也。長安長老在焉。稽首咨之。既授而身心自在超出塵垢。厭離文字恩會宗元。周法界以冥搜。指曹溪而遐舉。能大師方弘法施學者如歸。涉其藩閫者十三焉。躋其堂室者又十一焉。師以後學弱齡分于末席。虛中而若無所受。善閉而唯恐有聞。能公異焉。置之座右。會一音吹萬有。衍方寸彌大千。同焉而友暢。異焉而吻合。同受秘印因為宗師。乃陟武當窮棲十霜朅來衡岳終焉是托般若勝概。有觀音道場。宴居斯宇。因以為號。或微言析理。辯士順風而杜其口。或杖屨將撰。山靈借留而現於夢。遠自梁益近從荊吳。云趨影附風動川至。靈山聖會古今一時。至矣哉未始聞也。一公見性同德。弘教鐘陵郁為名家。再揚木鐸而施及寬暉
{ "translations": [ "現代漢語譯本：", "土也殆將千年。（指時間流逝，接近一千年。）達摩（Bodhidharma，禪宗始祖）傳心法至六祖慧能（Huineng，禪宗六祖）時，分為二宗（指禪宗分為南宗和北宗）。不經過初始階段而直接頓悟佛的智慧。曹溪（Caoxi，慧能弘法之地）的教義由此得以傳承。弘揚並信仰他的人，就像觀音菩薩（Avalokiteśvara，佛教菩薩）一樣。", "大師名諱懷讓（Huairang）。京兆（Jingzhao，古地名，今西安附近）杜氏（Du，姓氏）。他的祖先因為在安康（Ankang，地名）安家，就成了安康郡人。年少時就聰慧過人，超越常人。各種言論，只要涉獵一遍，就能全部記住。平時不愛玩鬧。莊重嚴肅，不可輕慢。曾經默默地觀察靜止的水面，因而顧影自憐。他的容貌莊重，就像在鏡子里一樣。反覆觀察自己的影像，都和最初一樣。內心忽然有所領悟。還沒停止走動，就聽到空中傳來聲音說：『佛法的橋樑，等待你來發揚光大。』既然已經接受了囑託，你為何不努力呢？』於是他深深地割斷了塵世的牽掛，迅速地剃度出家。因為荊州（Jingzhou，地名）律宗的精微奧妙，大士智京（Zhijing）在那裡，他整理衣物跟隨智京學習。進入佛門后，他的儀容法度嚴謹整肅，在同輩中出類拔萃。因為嵩山（Songshan，山名）禪宗如泉水般涌現，長安（Chang'an，古都名，今西安）的長老在那裡，他恭敬地向長老請教。接受教誨后，身心自在，超越塵世的污垢。厭倦文字，重視領悟宗門的根本。在整個法界中冥思苦索，指向曹溪，遙寄心意。慧能大師正在弘揚佛法，學者們像歸家一樣。進入他門墻的有十三人，登上他廳堂的有十一人。懷讓大師以晚輩的身份，坐在末席。虛心學習，好像什麼都沒學到一樣。善於閉口不言，唯恐聽到什麼。慧能大師對他感到驚奇，把他安置在座位旁邊。領會了一個聲音，就能闡發萬物，擴充套件方寸之地，使其充滿整個大千世界。相同之處，可以暢所欲言；不同之處，也能相互契合。共同接受了秘密的印證，因此成為宗師。於是他登上武當山（Wudang Mountain，山名），窮困地隱居了十年，最終來到衡山（Heng Mountain，山名），把這裡作為自己的歸宿。般若（Prajna，智慧）的殊勝景象，有觀音菩薩的道場。他安居在這裡，因此以此為號。有時用精微的語言分析事理，善辯的人也會順從他的觀點而閉口不言。有時他將要拄著枴杖離開，山神也會藉著夢境來挽留他。遠從梁州（Liangzhou，古地名，今四川一帶）益州（Yi Zhou）一帶，近從荊州吳州（Wu Zhou）一帶，人們像云一樣聚集，像影子一樣依附，像風吹過，像河流涌來。靈山（Ling Mountain，佛教聖地）的聖會，古今一時。太偉大了，從未聽說過啊。懷讓大師與慧能大師見性相同，德行一致，弘揚教義，在鐘陵（Zhongling，地名）一帶成為名家，再次敲響木鐸，施及寬暉（Kuanhui，人名）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。繼傳心燈共鎮國土。乃追琢琬琰揭于故山。揚其耿光以示來劫。其受法弟子亦序列於左。式明我教之有開焉。
(三十二 乙酉) ○立楊太真為貴妃矣○道士吳筠。是年詔見於大同殿。帝問道要。對曰。深於道者無如老子五千文。其餘徒喪紙紮耳。復問神仙治煉法。對曰。此野人事。積歲月求之。非人主宜留意。筠每陳皆名教世務。以微言諷天子。天下重之。沙門嫉其見遇而高力士素事佛共短筠于帝。筠知不得留辭還山。下詔為立道館。后徙茅山由會稽剡中卒。初筠見惡于力士而斥。故其文深詆釋氏。議者譏其背向。時浙西觀察使陳少游。大惡筠所為。因命法師神邕著論折之。邕著翻迷論以訂其妄。筠論遂廢。給事中竇紹。見邕論嘆曰。邕可謂塵外摩尼論中師子。
(三十三 丙戌) 五月制天下度僧尼。並令祠部給牒。今謂之祠部者。自此而始也。
(三十四 丁亥) 是歲不空三藏自西域還。詔入內結壇為帝灌頂賜號智藏國師。時方士羅思遠者。以術得幸。有旨令與不空驗優劣。他日會於便殿。思遠持如意向之言論次。不空就取如意投諸地。令思遠舉之。思遠饒力不能舉帝擬自取。不空笑曰。三郎彼如意影耳。即舉手中如意示之。思遠欽服而罷。不空凡祈禱必張繡座。手持木神誦咒擲之。
【現代漢語翻譯】 現代漢語譯本：
繼續傳承心燈，共同鎮守國家。於是雕琢美玉，在原來的山中揭示出來，發揚它的光輝，以昭示後世。他的受法弟子也排列在左邊，以此表明我的教法是有傳承的。
（三十二 乙酉）設立楊太真為貴妃。道士吳筠，這年被詔見於大同殿。皇帝詢問為道的要領，吳筠回答說：『深刻理解道的，沒有比得上老子的五千文。其餘的只是徒勞地浪費紙張罷了。』皇帝又問神仙修煉之法，吳筠回答說：『這是民間方士的事情，需要花費很多年月去追求，不是人君應該留意的。』吳筠每次陳述的都是名教世務，用隱晦的語言勸諫天子，天下人都敬重他。沙門（Shamen，佛教僧侶）嫉妒他受到皇帝的賞識，而高力士（Gao Lishi，唐朝宦官）一向信奉佛教，共同在皇帝面前詆譭吳筠。吳筠知道不能久留，於是辭官還山。皇帝下詔為他建立道觀，後來遷居茅山，在會稽剡中去世。當初吳筠被高力士厭惡而排斥，所以他的文章中深刻地詆譭佛教。議論的人譏諷他前後不一致。當時浙西觀察使陳少游，非常厭惡吳筠的所作所為，於是命令法師神邕（Shen Yong）著論反駁他。神邕著《翻迷論》來訂正吳筠的謬誤，吳筠的言論於是被廢止。給事中竇紹（Dou Shao）看到神邕的論著，感嘆說：『神邕真可謂是塵世之外的摩尼，論中的獅子。』
（三十三 丙戌）五月，朝廷制定天下僧尼需要經過審覈才能獲得資格，並且命令祠部（Cibu，官署名）頒發度牒。現在所說的祠部，就是從這個時候開始的。
（三十四 丁亥）這一年，不空三藏（Bukong Sanzang，佛教僧侶）從西域返回，奉詔進入宮內結壇，為皇帝灌頂，被賜予『智藏國師』的稱號。當時方士羅思遠（Luo Siyuan），因為法術而得到皇帝的寵幸，皇帝下旨讓他與不空三藏驗證誰的法術更高明。有一天在便殿會面，羅思遠拿著如意（Ruyi，一種象徵吉祥的器物）對著不空三藏，言語爭論。不空三藏就拿過如意扔在地上，讓羅思遠撿起來。羅思遠用盡力氣也不能舉起，皇帝想要親自去拿。不空三藏笑著說：『三郎，那只是如意的影子罷了。』隨即舉起手中的如意給皇帝看。羅思遠欽佩地認輸了。不空三藏每次祈禱，必定張設繡座，手持木神，誦唸咒語並投擲它。
【English Translation】 English version:
Continuing to transmit the lamp of the mind, together safeguarding the country. Thus, carving the beautiful jade, revealing it in the original mountain, and promoting its brilliance to show future generations. His disciples who received the Dharma are also listed on the left, to illustrate that my teachings have a lineage.
(32nd Year, Yiyou) Yang Tai Zhen (Yang Tai Zhen, a concubine) was established as the Noble Consort. The Taoist Wu Yun (Wu Yun, a Taoist), was summoned to the Datong Hall this year. The Emperor asked about the essentials of Taoism. Wu Yun replied, 'Those who deeply understand the Tao are unmatched by Lao Tzu's five thousand words. The rest is just a futile waste of paper.' The Emperor then asked about the methods of cultivating immortality. Wu Yun replied, 'These are matters for folk Taoists, requiring many years to pursue, and are not something a ruler should pay attention to.' Wu Yun always presented matters of Confucianism and worldly affairs, using subtle words to advise the Emperor, and the world respected him. The Shamen (Shamen, Buddhist monks) were jealous of his favor with the Emperor, and Gao Lishi (Gao Lishi, a Tang Dynasty eunuch), who always believed in Buddhism, jointly slandered Wu Yun before the Emperor. Wu Yun knew he could not stay long, so he resigned and returned to the mountains. The Emperor issued an edict to build a Taoist temple for him. Later, he moved to Maoshan and died in Kuaiji Shanzhong. Initially, Wu Yun was disliked and rejected by Gao Lishi, so his writings deeply criticized Buddhism. Commentators criticized his inconsistency. At that time, Chen Shaoyou (Chen Shaoyou), the Inspector of Zhejiang West, greatly disliked Wu Yun's actions, so he ordered the Dharma Master Shen Yong (Shen Yong) to write a treatise refuting him. Shen Yong wrote 'Fan Mi Lun' (Refuting Delusions) to correct Wu Yun's errors, and Wu Yun's arguments were thus abandoned. Dou Shao (Dou Shao), a court official, saw Shen Yong's treatise and exclaimed, 'Shen Yong can truly be called a Mani jewel outside the dust, a lion among treatises.'
(33rd Year, Bingxu) In May, the court decreed that all monks and nuns in the country must be examined and qualified, and ordered the Cibu (Cibu, a government department) to issue ordination certificates. The Cibu we refer to today began from this time.
(34th Year, Dinghai) This year, Bukong Sanzang (Bukong Sanzang, a Buddhist monk) returned from the Western Regions and was ordered to enter the palace to set up an altar, perform the initiation ceremony for the Emperor, and was granted the title 'Zhizang National Teacher'. At that time, the Fangshi Luo Siyuan (Luo Siyuan, a Taoist alchemist), gained the Emperor's favor through magic. The Emperor ordered him to verify who was more skilled in magic with Bukong Sanzang. One day, they met in the side hall. Luo Siyuan held a Ruyi (Ruyi, a scepter symbolizing good fortune) towards Bukong Sanzang and argued. Bukong Sanzang took the Ruyi and threw it on the ground, asking Luo Siyuan to pick it up. Luo Siyuan used all his strength but could not lift it. The Emperor wanted to pick it up himself. Bukong Sanzang laughed and said, 'Third Son, that is just the shadow of the Ruyi.' Then he raised the Ruyi in his hand to show the Emperor. Luo Siyuan was impressed and conceded defeat. Every time Bukong Sanzang prayed, he would set up an embroidered seat, hold a wooden deity, chant mantras, and throw it.
神自立於座。四眾環視必見其神目吻瞬動。所禱雖造化之功可奪。朝野奉之如佛焉。是年鳳凰現。
(辛卯) 世尊示滅一千七百年矣。
(三十五 壬辰) 潤州鶴林寺徑山大師玄素卒。左補闕李華制碑。其略曰。嗚呼菩提位中六十一夏。父母之生八十五年。赴哀泣者可思量否。至有浮江而奠望寺而哭。十里花雨四天香云。幡幢蓋網光蔽日月。以其月二十一日。四眾等號捧全身建塔于黃鶴山西原。像法也。州伯邑宰執喪師之禮率申哀慕。江湖震悼。曩于寺內移居高松互偃。涅槃之夕猗桐雙枯。虎狼哀號聲破山谷。人祇慘慟天地晦冥。及發隱登原風雨如掃。慈鳥覆野靈鶴徊翔。有情無情德至皆感。門人法鏡法海。親奉微言繕崇龕座。菩薩戒弟子故吏部侍郎齊翰。故刑部尚書張均。故江東採訪使劉日正。故廣東都督梁升。故潤州刺史徐嶠韋昭理。故給事中韓延賞。故御史中丞李丹。道流人望莫盛於此。弟子嘗聞道于徑山。猶樂正子春之於夫子也。洗心瞻仰天漢彌高。鏡公門人悟甚深者。大理評事楊詣過去聖賢諸功德藏。志之所至無不聞知。魯史從告。況乎傳信。其文曰。濁金清鏡在爾銷煉。磨之瑩之功至乃見。膏漬注然光明外遍。陽升律應草木皆變。啟迪喑瞽唯吾大師。息言成教舍法興悲。辰極不動風波自
【現代漢語翻譯】 現代漢語譯本：神像被安放在高座之上。前來瞻仰的僧俗四眾都能清楚地看到神像的眼睛和嘴唇在微微翕動。人們向它祈禱，希望能夠奪取那本屬於上天的造化之功。上至朝廷官員，下至平民百姓，都像侍奉佛陀一樣侍奉它。那一年，有鳳凰出現。 （辛卯年）距離世尊釋迦牟尼佛涅槃已經過去一千七百年了。 （三十五，壬辰年）潤州鶴林寺的徑山大師玄素圓寂。左補闕李華為他撰寫碑文。碑文大略是這樣寫的：『唉！大師在菩提之位中度過了六十一年的歲月，父母養育了他八十五年。前來哀悼哭泣的人們，數量之多，難以估量啊！甚至有人在江上遙祭，在寺廟裡對著大師的方向哭泣。大師圓寂之時，天空中飄落了十里花雨，四面八方都瀰漫著香云。幡幢、寶蓋、天網的光芒遮蔽了日月。』在當月的二十一日，僧俗四眾號啕大哭，將大師的全身舍利捧著，在黃鶴山西邊的山坡上建造佛塔，以示對佛法的尊崇。潤州的地方長官們以喪師之禮來辦理喪事，表達他們的哀思和仰慕。整個江湖都為之震動和悲痛。當初，大師在寺內移居到高大的松樹旁休息，松樹也互相傾斜，彷彿在向大師致敬。在涅槃之夜，兩棵依靠在一起的梧桐樹也枯萎了。老虎和狼發出哀號，聲音響徹山谷。人和神都感到悲傷和痛苦，天地一片昏暗。等到啟攢遷葬，登上山坡的時候，風雨就像掃地一樣將道路清掃乾淨。慈鳥在原野上盤旋，靈鶴在空中飛翔。有情眾生和無情之物，都因為大師的德行而感動。門人法鏡、法海，親自侍奉大師的教誨，修繕和崇敬大師的龕座。菩薩戒弟子，原吏部侍郎齊翰（Qi Han），原刑部尚書張均（Zhang Jun），原江東採訪使劉日正（Liu Rizheng），原廣東都督梁升（Liang Sheng），原潤州刺史徐嶠（Xu Qiao）、韋昭理（Wei Zhaoli），原給事中韓延賞（Han Yanshang），原御史中丞李丹（Li Dan）。大師在道教和人間的聲望，沒有比這更盛大的了。弟子我曾經在徑山大師那裡聽聞佛法，就像樂正子春對待孔子一樣。洗滌心靈，瞻仰大師，他的德行就像天上的銀河一樣高遠。法鏡的門人中，領悟最深刻的是大理評事楊詣（Yang Yi），他通曉過去聖賢的各種功德寶藏，只要他想知道的事情，沒有不知道的。魯國的史官都會向他請教，更何況是傳播大師的信義呢？碑文上寫道：『渾濁的金子和不清晰的鏡子，需要經過你的熔鍊。打磨它，擦亮它，功夫到了自然就能顯現光明。膏油滋潤，光明向外普照。陽氣上升，音律相應，草木都會發生變化。開啟那些又聾又啞的人，唯有我的大師。停止言語，成就教化，捨棄小法，興起大悲。辰星永遠不動，風波自然平息。』
【English Translation】 English version: The deity was placed upon a high seat. The four assemblies, upon looking, could clearly see the deity's eyes and lips subtly moving. Their prayers sought to seize the very power of creation. From the court officials to the common people, all revered it as they would a Buddha. In that year, a phoenix appeared. (Xin Mao year) It has been 1700 years since the World Honored One, Shakyamuni Buddha, entered Nirvana. (Thirty-fifth year, Ren Chen year) Xuan Su (Xuan Su), the Grand Master of Helin Temple (Helin Temple) on Mount Jing (Mount Jing) in Runzhou (Runzhou), passed away. Li Hua (Li Hua), the Left Reminder, composed his epitaph. The gist of it reads: 'Alas! Sixty-one summers spent in the Bodhi position, eighty-five years of life given by his parents. Can the number of those who came to mourn and weep be fathomed? Some even offered sacrifices from boats on the river, weeping towards the temple. Ten miles of floral rain, fragrant clouds from all four directions. The light from banners, canopies, and nets obscured the sun and moon.' On the twenty-first day of that month, the four assemblies wailed and held the complete relics of the Grand Master, building a pagoda on the western slope of Yellow Crane Mountain (Yellow Crane Mountain) to show reverence for the Dharma. The local officials of Runzhou conducted the funeral with the rites befitting a teacher, expressing their sorrow and admiration. The entire Jianghu (Jianghu) region was shaken and grieved. Initially, when the Grand Master moved to rest beside the tall pine trees within the temple, the pine trees leaned towards each other as if paying their respects. On the night of Nirvana, two intertwined parasol trees withered. Tigers and wolves howled in sorrow, their voices echoing through the valleys. Humans and deities felt sadness and pain, and the heavens and earth were darkened. When the exhumation took place and they ascended the mountain slope, the wind and rain swept the path clean as if sweeping the floor. Auspicious birds circled the fields, and divine cranes soared in the sky. Sentient and insentient beings were all moved by the Grand Master's virtue. Disciples Fa Jing (Fa Jing) and Fa Hai (Fa Hai) personally served the Grand Master's teachings, repairing and revering his shrine. Bodhisattva precept disciples, former Vice Minister of the Ministry of Personnel Qi Han (Qi Han), former Minister of the Ministry of Justice Zhang Jun (Zhang Jun), former Jiangdong (Jiangdong) Investigating Envoy Liu Rizheng (Liu Rizheng), former Guangdong (Guangdong) Governor Liang Sheng (Liang Sheng), former Runzhou (Runzhou) Prefect Xu Qiao (Xu Qiao), Wei Zhaoli (Wei Zhaoli), former Attendant Han Yanshang (Han Yanshang), former Censor-in-Chief Li Dan (Li Dan). The Grand Master's reputation in Taoism and among the people was unparalleled. I, your disciple, once heard the Dharma from Grand Master Jing Shan (Jing Shan), just as Yue Zheng Zichun (Yue Zheng Zichun) regarded Confucius. Cleansing my heart and gazing up at the Grand Master, his virtue is as high as the Milky Way in the sky. Among Fa Jing's disciples, the one with the deepest understanding is Yang Yi (Yang Yi), the Judge of the Dali Court, who is versed in the various meritorious treasures of past sages and worthies. There is nothing he does not know if he wishes to know it. Even the historians of Lu (Lu) would consult him, let alone spreading the Grand Master's faith and righteousness? The epitaph reads: 'Turbid gold and unclear mirrors require your smelting. Polish them, brighten them, and when the effort is sufficient, the light will naturally appear. Ointment nourishes, and the light shines outward. Yang energy rises, and the musical notes respond, and even the plants and trees will change. To enlighten the deaf and mute, only my Grand Master can do it. Cease speech, accomplish teaching, abandon the lesser Dharma, and raise great compassion. The polestar remains forever still, and the storms will naturally subside.'
移。境由心寂道與人隨。沓然玄默湛入無為。性本非垢云何凈除。身心宴寂大極淪胥。內光無盡萬境同如。甘露正味琉璃妙器。遍施大千無同無異。度未度者化周緣備。道樹忽枯涅槃時至。我生無滅隨世緣因。吉祥殿上應化諸天。寂寂靈塔滔滔逝川恒沙劫壞智月常圓。
(三十六 癸巳) 西蕃寇圍涼州。帝命三藏不空祈陰兵救之。空誦仁王密語數番。有神介冑而至。帝親見之。問曰。神謂誰。空曰。北方毗沙門天王長子也。空誦密語遣之。數日涼州捷報。有神兵至威武雄盛。賊畏懼卷甲而去。帝悅詔天下。軍壘皆立毗沙門天王祠。
(三十七 甲午) 左溪玄朗法師卒。朗如意中得度。就會稽叩宗法師商略律部依恭禪師研究心法行頭陀教。初南嶽惠文禪師。悟法華宗旨以授惠思禪師。思授天臺智顗。顗授章安灌頂。頂授縉雲智威。威授東陽惠威。朗奉事東陽盡傳其道。重山深林怖畏之地。獨處巖穴凡三十年。宴坐左溪。因以為號。每曰。泉石可以洗昏蒙。云松可以遺身世。吾以此始亦以此終。建立精舍約而不陋。跪懺其間。奉觀音上聖。愿生兜率親近彌勒。心不離定口不嘗藥。或衣弊食絕。布紙而綻掬泉而齋。如繒纊之溫。如滑甘之飽。或問。萬行俱空云何苦行。答曰。本無苦樂妄習為因。眾生妄除我
【現代漢語翻譯】 現代漢語譯本： 移。境界由心境寂靜而定，道與人相隨。深沉玄妙，湛然進入無為的境界。自性本來就不是污垢，又何須凈化去除？身心安寧寂靜，與大道融為一體。內在的光芒無窮無盡，萬物境界都相同如一。甘露是真正的美味，琉璃是精妙的器皿。普遍施予大千世界，無有相同也無有差異。度化尚未被度化的人，教化周全，因緣完備。菩提樹突然枯萎，涅槃的時刻到來了。我的生沒有終結，隨著世間的因緣而示現。在吉祥殿上應化為諸天。寂靜的靈塔，滔滔逝去的河流，即使經過恒河沙數般的劫難，智慧之月依然常圓。
（三十六 癸巳）西蕃軍隊包圍涼州。皇帝命令三藏不空祈求陰兵救援。不空誦唸《仁王經》的秘密咒語數遍。有神身披盔甲而來。皇帝親自看見了他，問道：『神是誰？』不空說：『是北方毗沙門天王（Vaiśravaṇa，佛教護法神）的長子。』不空誦唸秘密咒語遣走了他。幾天後，涼州傳來捷報，說有神兵降臨，威武雄壯，賊人畏懼，丟盔棄甲而逃。皇帝高興，詔令天下，各軍營都建立毗沙門天王祠。
（三十七 甲午）左溪玄朗法師圓寂。玄朗在如意中出家得度，到會稽拜訪宗法師商量律部，依止恭禪師研究心法，奉行頭陀苦行。當初南嶽慧文禪師，領悟《法華經》的宗旨，傳授給慧思禪師。慧思傳授給天臺智顗（Zhìyǐ，天臺宗的實際創始人）。智顗傳授給章安灌頂。灌頂傳授給縉雲智威。智威傳授給東陽慧威。玄朗侍奉東陽，盡得其道。在重山深林等令人怖畏的地方，獨自居住在巖穴中三十年。在左溪宴坐，因此用左溪作為自己的稱號。他常說：『泉水和石頭可以洗去昏昧，雲和松樹可以忘卻身世。我以此開始，也以此終結。』建立的精舍簡樸而不簡陋，跪在其中懺悔。供奉觀音菩薩等聖賢，愿往生兜率天親近彌勒菩薩。心中不離禪定，口中不嘗藥物。有時衣服破舊，食物斷絕，用布紙來縫補，用泉水來充飢。如同穿著絲綿般的溫暖，如同飽餐美味般的滿足。有人問：『萬行皆空，為何還要苦行？』回答說：『本來沒有苦樂，只是虛妄的習氣作為原因。眾生虛妄的習氣去除，我
【English Translation】 English version: Move. The state of mind depends on the tranquility of the heart, the Dao follows the person. Profound and subtle, deeply entering the realm of non-action. The self-nature is inherently not defiled, so why purify and remove it? The body and mind are peaceful and tranquil, merging with the Great Dao. The inner light is endless, and all realms are the same. Nectar is the true deliciousness, and lapis lazuli is a wonderful vessel. Universally bestow upon the great chiliocosm, without sameness or difference. Liberate those who have not yet been liberated, and the teachings are complete and the conditions are fulfilled. The Bodhi tree suddenly withers, and the moment of Nirvana arrives. My birth has no end, manifesting according to the worldly conditions. Transforming into various devas in the auspicious palace. Silent spiritual pagoda, the滔滔 (tāo tāo, torrential) flowing river, even after kalpas as numerous as the sands of the Ganges, the moon of wisdom remains eternally round.
(36th year of Qí Sì) The Xifan (Western Barbarians) army besieged Liangzhou. The Emperor ordered the Tripiṭaka master Amoghavajra (Bùkōng, 不空) to pray for the aid of spirit soldiers. Amoghavajra recited the secret mantra of the Renwang Sutra (仁王經) several times. A spirit appeared, clad in armor. The Emperor saw him in person and asked: 'Who is this spirit?' Amoghavajra said: 'He is the eldest son of the Northern Heavenly King Vaiśravaṇa (毗沙門天王, guardian deity of Buddhism).' Amoghavajra recited the secret mantra and sent him away. Several days later, a victory report arrived from Liangzhou, saying that spirit soldiers had arrived, mighty and majestic, and the bandits, in fear, abandoned their armor and fled. The Emperor was pleased and ordered the whole country to establish shrines to the Heavenly King Vaiśravaṇa in all military camps.
(37th year of Jiǎ Wǔ) The Dharma Master Xuanlang of Zuoxi (左溪玄朗法師) passed away. Xuanlang was ordained in Ruyi (如意). He went to Kuaiji (會稽) to consult Dharma Master Zong (宗法師) about the Vinaya (律部), relied on Chan Master Gong (恭禪師) to study the mind-dharma, and practiced the asceticism of a dhūta (頭陀). Initially, Chan Master Huiwen of Nanyue (南嶽慧文禪師) comprehended the essence of the Lotus Sutra (法華經) and transmitted it to Chan Master Huisi (慧思禪師). Huisi transmitted it to Zhiyi of Tiantai (天臺智顗, founder of the Tiantai school). Zhiyi transmitted it to Zhang'an Guanding (章安灌頂). Guanding transmitted it to Jinyun Zhiwei (縉雲智威). Zhiwei transmitted it to Dongyang Huiwei (東陽慧威). Xuanlang served Dongyang and fully inherited his Dao. In fearful places such as deep mountains and forests, he lived alone in caves for thirty years. He sat in meditation at Zuoxi, hence using Zuoxi as his title. He often said: 'Springs and stones can wash away ignorance, clouds and pines can forget the world. I begin with this and end with this.' The built hermitage is simple but not crude, kneeling in it to repent. Offering to Avalokiteśvara (觀音菩薩) and other sages, wishing to be reborn in the Tuṣita Heaven (兜率天) to be close to Maitreya (彌勒菩薩). The mind does not leave samadhi (禪定), and the mouth does not taste medicine. Sometimes clothes are worn out and food is cut off, using cloth paper to mend and using spring water to fast. Like the warmth of silk floss, like the satisfaction of a delicious meal. Someone asked: 'All practices are empty, why practice asceticism?' He replied: 'Originally there is no suffering or pleasure, only false habits as the cause. When the false habits of sentient beings are removed, I'
苦隨盡。又問。山水自利如聚落何。對曰。名香挺根于海岸。如來成道于雪山。未聞籠中比夫寥廓也。一日告門人曰。吾五印道成萬行無得。戒為心本。爾等師之。言訖而逝。春秋八十有二。弟子神邕玄凈法燈消辯湛然等數十人傳其教。補闕李華志其碑陰。略曰。禪師誨人匪倦。謂不待眾。一郁多羅四十餘載。一尼師壇終身不易。食不重味居必遍廈。非披閱聖教。不空然一燭。非瞻禮尊儀。不虛行一步。其微細修心。皆循律法之制。是以遠方沙門鄰境耆宿擁室填門。
(三十八) 若冬旸夏陰不召而自至也。其後翰林梁肅。深得臺教之旨趣。嘗著天臺法門議曰。修釋氏之訓者務三而已。曰戒定慧。斯道也始於發心成於妙覺。經緯於三乘。導達于萬行。而能事備矣。昔法王出世由一道清凈。用一音演法。機感不同所聞益異。故五時五味半滿權實偏圓小大之義。播於諸部粲然殊流。要其所歸無越一實。故經曰。雖說種種道。其實為佛乘。又曰。開方便門示真實相。喻之以眾流入海。標之以不二法門。自次兩得同詣秘密。此教之所由作也。洎鶴林滅而法網散。神足隱而宗涂異。各權所得互為矛盾。更作其中。或三昧示生四依出現。應機不等持論亦別。故攝論地持成實唯識之類。分路並作。非有非空之談。莫能一貫。既
【現代漢語翻譯】 現代漢語譯本：苦難都已結束。又問：『山水本身的利益，如同聚集的村落一樣，是什麼呢？』回答說：『名貴的香草在海岸邊紮根生長，如來在雪山證得佛道。』沒有聽說過籠中的鳥雀能與廣闊的天空相比的。有一天，他告訴弟子們說：『我於五印證得佛道，萬行皆無所得。以戒為根本。你們應當以戒為師。』說完就圓寂了，享年八十二歲。弟子神邕（shén yōng），玄凈（xuán jìng），法燈（fǎ dēng），消辯（xiāo biàn），湛然（zhàn rán）等數十人傳承了他的教法。補闕李華（bǔ quē lǐ huá）為他撰寫了碑陰，大略寫道：『禪師教誨人不倦怠，認為不應等待眾人。一件郁多羅（yù duō luó，一種僧衣）穿了四十多年，一塊尼師壇（ní shī tán，坐具）終身不換。吃飯不吃兩種味道相同的食物，居住必定走遍所有的房間。不是在披閱聖教，絕不白白點燃一支蠟燭；不是在瞻仰尊像，絕不虛度一步。他細微的修心，都遵循律法的制度。因此遠方的沙門和鄰近的年長者擠滿了他的房間。』 如果冬天溫暖夏天涼爽，不用召喚也會自己到來。後來翰林梁肅（hàn lín liáng sù），深刻領會了天臺宗的旨趣，曾經寫了《天臺法門議》，說：『修習釋迦牟尼教誨的人，致力於三件事而已：戒、定、慧。』這條道路，開始於發菩提心，成就於妙覺。貫穿於三乘，引導達到萬行，這樣才能完備。過去法王出世，通過一道清凈，用一音演說佛法，眾生的根機感受不同，所聽到的利益也不同。所以五時五味、半滿權實、偏圓小大的意義，傳播於各個部派，燦爛而又殊異。要說它們最終的歸宿，沒有超過一實相的。所以經書上說：『雖然說了種種道，其實是爲了佛乘。』又說：『開啟方便之門，顯示真實之相。』比喻為眾多的河流流入大海，標榜為不二法門。從次第和兩次的證得，一同到達秘密的境界。這就是天臺宗所由來的。等到鶴林（hè lín，佛陀涅槃之地）寂滅，佛法之網散開，神足（shén zú，有神通的人）隱沒，宗派的道路變得不同。各自執著于自己所得到的，互相矛盾，更在其中進行辯論。或者三昧示現，四依出現，應機的不同，所持的理論也不同。所以《攝大乘論》、《地持論》、《成實論》、《唯識論》之類，分路並進。非有非空的談論，不能貫穿一致。既然如此
【English Translation】 English version: Suffering has come to an end. Someone asked again: 'What is the inherent benefit of mountains and rivers, like a gathered village?' He replied: 'Precious fragrant herbs take root and grow on the seashore, and the Tathagata attained enlightenment on the snowy mountains.' It has never been heard that a caged bird can compare to the vastness of the sky. One day, he told his disciples: 'I attained the Way in the Five Indias, and all practices are without attainment. Take the precepts as the root. You should take the precepts as your teacher.' After saying this, he passed away peacefully, at the age of eighty-two. Dozens of disciples, including Shenyong (shén yōng), Xuanjing (xuán jìng), Fadeng (fǎ dēng), Xiaobian (xiāo biàn), and Zhanran (zhàn rán), transmitted his teachings. Buque Lihua (bǔ quē lǐ huá) wrote the inscription on the back of his stele, which roughly stated: 'The Chan master tirelessly taught people, believing that one should not wait for the masses. He wore one 'yudala' (yù duō luó, a type of monastic robe) for more than forty years, and never changed his 'nishidan' (ní shī tán, a sitting cloth) throughout his life. He never ate two dishes with the same flavor, and always walked through every room in his dwelling. Unless he was reading the sacred scriptures, he would never light a candle in vain; unless he was venerating the sacred image, he would never take a step in vain. His subtle cultivation of the mind all followed the rules of the Vinaya. Therefore, monks from distant lands and elders from neighboring regions filled his room.' If winter is warm and summer is cool, they will come naturally without being summoned. Later, Hanlin Liang Su (hàn lín liáng sù) deeply understood the essence of the Tiantai school and once wrote 'Discourse on the Tiantai Dharma Gate,' saying: 'Those who cultivate the teachings of Shakyamuni are devoted to three things: precepts, concentration, and wisdom.' This path begins with the arising of Bodhicitta and culminates in wondrous enlightenment. It runs through the Three Vehicles and guides one to the myriad practices, thus achieving completeness. In the past, the Dharma King appeared in the world, using one pure path and one sound to expound the Dharma. Sentient beings have different capacities, and the benefits they hear are also different. Therefore, the meanings of the Five Periods and Eight Teachings, provisional and real, partial and complete, small and great, are spread among the various schools, brilliant and distinct. To say their ultimate destination, there is nothing beyond the One Reality. Therefore, the scriptures say: 'Although various paths are spoken of, in reality, it is for the Buddha Vehicle.' It also says: 'Open the gate of expedient means and reveal the true aspect.' It is likened to the many rivers flowing into the sea, and it is marked by the non-dual Dharma gate. From the sequential and twofold attainments, they all reach the realm of secrecy. This is the origin of the Tiantai school. When Helin (hè lín, the place where the Buddha entered Nirvana) became silent and the net of the Dharma scattered, and the 'Shenzu' (shén zú, people with supernatural powers) disappeared, the paths of the schools became different. Each clings to what they have obtained, contradicting each other, and arguing among themselves. Or Samadhi appears, the Four Reliances appear, the responses to the occasion are different, and the theories held are also different. Therefore, the 'Mahāyānasaṃgraha', 'Yogācārabhūmi-śāstra', 'Tattvasiddhi-śāstra', 'Vijñāptimātratā-śāstra' and the like, advance along separate paths. The discussions of neither existence nor non-existence cannot be consistently integrated. Since this is the case
而去聖非遠。其風東扇。說法者桎梏于文字。莫之自解。習禪者虛無其性相。不可牽復。是此者非彼。未證者謂證。慧解之道流以亡反。身口之事蕩而無章。於是法門之大統。或幾乎息矣。既而教不終否。至人利見。惠聞惠思或躍相繼。法雷之震未普。故木鐸重授于天臺大師。大師像身子善現之超悟。備帝堯大舜之休相。相贊龍樹之遺論。從南嶽之妙解。然後用三種止觀。成一事之因緣。括萬法於一心。開十乘於八教。戒定慧之說。空假中之觀。坦然明白可舉而行。是故教無遺法。法無棄人。人無廢心。心無擇行。行有所證。證有其宗。大師教門所以為盛。故其在世也。光照天下為帝王師範。其去世也。往來上界為慈氏輔佐。卷舒于普門示現降德。為如來所使。階位境智蓋無得而稱焉。於戲應跡雖往微言不墜。習之者猶足以抗折百家昭示三藏。又況聞而能思。思而能修。修而能信。信而不已者歟。斯人也雖曰未證。吾必謂之近矣。今之人正信者鮮。啟禪關者或以無佛無法何罪何善之化。化中人已下。馳騁愛慾之徒。出入衣冠之類。以為斯言且不逆耳。故從其門者若飛蛾之赴明燭。破塊之落空谷。殊不知坐致燋爛。而莫能自出。雖欲益之而實損之。與夫眾魔外道為害一揆。由是觀之。此宗之大訓。此教之旁濟。其于天下
【現代漢語翻譯】 現代漢語譯本： 然而，成聖並非遙不可及。佛法如風般向東方傳播。但講法之人卻被文字所束縛，無法自我解脫。而修習禪定之人，又將自性與現象視為空無，無法把握。於是，肯定此者便否定彼者，未曾證悟者卻自稱已證悟。智慧解脫的道路，因追求標新立異而迷失方向。身口的行為，也變得散漫而毫無章法。因此，佛法的大統，幾乎就要衰落了。 然而，佛法不會永遠衰敗，有德之人終會出現。聰慧之人聞法后積極思考，相繼涌現。但佛法的雷霆之聲尚未普及，所以天臺大師再次肩負起弘揚佛法的重任。大師具有像身子善現（Subhūti）一樣的超凡覺悟，具備帝堯大舜的完美品德。他繼承了龍樹（Nāgārjuna）菩薩的遺論，又從南嶽慧思禪師那裡獲得了精妙的見解。然後，他運用三種止觀（śamatha-vipaśyanā），成就一大事因緣，將萬法歸納於一心，在八教（佛教的八種判教方式）中開顯十乘觀法（十種觀智）。戒、定、慧（śīla-samādhi-prajñā）的教說，空、假、中（śūnyatā-prajñapti-madhyama）的觀法，都變得坦然明白，可以實踐。因此，佛法沒有遺漏任何法門，法門沒有捨棄任何人，人沒有荒廢自己的心，心沒有選擇性的修行，修行有所證悟，證悟有其宗旨。大師的教門之所以興盛，是因為他在世時，光照天下，成為帝王的師範；他去世后，往來於上界，成為彌勒菩薩（Maitreya）的輔佐。他在普門（Samantamukha）中卷舒自如，示現降德，為如來所使。他的階位、境界、智慧，都無法用言語來形容。 唉！應化之跡雖然已經過去，但精妙的教言並未墜落。學習它的人，仍然足以駁倒各種異端邪說，彰顯三藏（Tripiṭaka）的真理。更何況那些聞法后能夠思考，思考後能夠修行，修行后能夠深信，深信而不停止的人呢？這樣的人，即使說他們尚未證悟，我也一定會說他們離證悟不遠了。現在的人，真正信仰佛法的人很少。有些人開啟禪關，卻以『無佛無法，何罪何善』的邪說，來教化中等以下的人，放縱愛慾之徒，以及那些穿著官服的人，都認為這種說法並不刺耳。所以，追隨他們的人，就像飛蛾撲向明亮的蠟燭，碎石落入空曠的山谷，殊不知最終只會自取滅亡，而無法自拔。雖然想幫助他們，但實際上卻是在損害他們，與那些眾魔外道危害眾生如出一轍。由此看來，這個宗派的大訓，這個教門的廣泛救濟，對於天下蒼生來說，是多麼的重要啊！
【English Translation】 English version: However, attaining sainthood is not far off. Its influence spreads eastward like the wind. But those who preach the Dharma are shackled by words, unable to liberate themselves. And those who practice Chan (Zen) meditation regard their nature and phenomena as void, unable to grasp them. Thus, affirming this negates that, and those who have not attained enlightenment claim to have done so. The path of wisdom and liberation is lost due to the pursuit of novelty. The actions of body and speech become lax and without order. Therefore, the grand unity of the Dharma is almost in decline. Yet, the Dharma will not forever decline; virtuous individuals will eventually appear. Wise people hear the Dharma and actively contemplate it, emerging one after another. But the thunderous sound of the Dharma has not yet become widespread, so the Tiantai Master (智顗 Zhìyǐ) once again shoulders the responsibility of propagating the Dharma. The Master possesses the extraordinary enlightenment like Subhūti (須菩提), and embodies the perfect virtues of Emperor Yao and Shun. He inherited the legacy of Nāgārjuna (龍樹), and obtained profound insights from the Chan Master Huisi of Nanyue (南嶽慧思). Then, he employed the three kinds of śamatha-vipaśyanā (止觀), accomplishing the great cause and condition, summarizing all dharmas into one mind, and revealing the ten vehicles (十乘) within the eight teachings (八教). The teachings of śīla-samādhi-prajñā (戒定慧), and the contemplations of śūnyatā-prajñapti-madhyama (空假中), become clear and understandable, and can be practiced. Therefore, the Dharma does not omit any teachings, the teachings do not abandon anyone, people do not waste their minds, the mind does not selectively practice, practice leads to attainment, and attainment has its purpose. The reason why the Master's teachings flourished is because when he was alive, he illuminated the world and became a teacher for emperors; after his death, he traveled to the upper realms and became an assistant to Maitreya (慈氏). He freely manifests in the Samantamukha (普門), demonstrating virtue, and is employed by the Tathāgata. His rank, realm, and wisdom are beyond description. Alas! Although the traces of his manifestation have passed, the subtle teachings have not fallen. Those who study it are still able to refute various heretical views and reveal the truth of the Tripiṭaka (三藏). Moreover, what about those who can contemplate after hearing the Dharma, practice after contemplating, deeply believe after practicing, and do not stop believing? Even if it is said that such people have not yet attained enlightenment, I would certainly say that they are not far from it. Nowadays, few people truly believe in the Dharma. Some open the Chan gate, but use the heretical saying of 'no Buddha, no Dharma, what sin, what good' to teach people of middle and lower levels, those who indulge in love and desire, and those who wear official robes, all of whom think that this saying is not offensive to the ear. Therefore, those who follow them are like moths flying towards a bright candle, and broken stones falling into an empty valley, not knowing that they will eventually bring about their own destruction and be unable to escape. Although they want to help them, they are actually harming them, just like the demons and heretics who harm sentient beings. From this perspective, the great teachings of this school, and the widespread salvation of this doctrine, are so important to all beings in the world!
為不侔矣。自智者傳法。五世至今湛然大師中興其道。為予言之如此。故錄之以繫於篇。
(三十九) 是歲魯山令元德秀卒。德秀字紫芝。河南人。少孤事母孝。舉進士不忍去左右。自負其母至京師。母亡廬墓側。刺血寫佛經數千言。絕筆感異香。芬馥彌日而息。食不鹽酪藉無茵席。調南和尉。德秀不及親在而娶。不肯婚。人以為不可絕嗣。答曰。兄有子先人得祀。吾何娶為。初兄子襁褓喪親。無資得乳媼。德秀自乳之數日涌流。能食乃止。家苦貧求為魯山令。歲滿笥餘一縑駕柴車還。愛陸渾佳山水。乃定居。家無仆妾。歲饑或日一爨。嗜酒陶然鼓琴以自娛。房管每見德秀。嘆息曰。見紫芝眉宇。使人名利之心都盡。蘇源明嘗語人曰。吾不幸生衰俗。所不恥者識元紫芝也。及卒家唯枕履簞瓢而已。族弟元結哭之慟。或曰。子哭過哀禮與。結曰。若知禮之過而不知情之至。大夫弱無固壯無專老無在死無餘。人情所耽溺喜愛可惡者。大夫無之。生六十年。未嘗識女色。視錦繡未嘗求足。茍辭佚色。未嘗有十畝之地十尺之舍十歲之僮。未嘗完布帛而衣具五味而餐。吾哀之以誡荒淫貪佞綺紈粱肉之徒耳。
論曰。凡諸史雜傳。俱未有卓行篇。唐史特設此題。載元魯山數人而已。觀魯山行己之操及其弟元結所稱。
【現代漢語翻譯】 現代漢語譯本：
是不一樣的。自從智者大師傳法以來，經過五代，到了湛然大師才得以中興其道。他這樣告訴我的，所以我記錄下來附在這篇文章里。 那一年，魯山縣令元德秀去世。元德秀，字紫芝，河南人。年少時成了孤兒，侍奉母親非常孝順。考中進士后，不忍心離開母親左右，親自揹著母親到京城。母親去世后，他在墓旁搭了個簡陋的住所守孝。刺破手指用血書寫了幾千字的佛經，停筆時，感受到奇異的香味，芬芳瀰漫了好幾天才消散。他吃東西不加鹽和奶酪，也不用墊子和蓆子。被調任為南和縣尉，元德秀因為父母不在世而娶妻是不孝，所以不肯結婚。別人認為這樣會斷絕後代，他說：『哥哥有兒子，祖先可以得到祭祀，我為什麼要娶妻呢？』當初，哥哥的兒子還在襁褓中就失去了父母，沒有錢請奶媽。元德秀親自哺乳他，幾天後就涌出了乳汁，等到孩子能吃東西了才停止。他家境貧困，請求擔任魯山縣令。一年任期滿了，行李里只剩下一匹布，駕著柴車回家。他喜愛陸渾美好的山水，於是就定居在那裡。家裡沒有僕人和婢女。遇到饑荒，有時一天只做一頓飯。他喜歡喝酒，悠然自得地彈琴來娛樂自己。房管每次見到元德秀，都嘆息說：『看到紫芝的眉宇，使人追求名利的心都消失了。』蘇源明曾經對人說：『我不幸生在衰敗的世俗中，最不感到羞恥的是認識了元紫芝。』等到他去世時，家裡只有枕頭、鞋子、竹筐和水瓢而已。族弟元結哭得很悲痛。有人說：『你哭得太悲哀了，合乎禮儀嗎？』元結說：『你只知道禮儀的表面，卻不知道感情的真摯。大丈夫年少時沒有固執，壯年時沒有專斷，年老時沒有執著，死後沒有剩餘。人情所沉溺的、喜愛的、可憎惡的東西，大丈夫都沒有。活了六十年，未曾迷戀女色，看到華麗的絲綢，未曾貪求滿足。拋棄安逸的生活，不貪圖美色，未曾擁有十畝土地、十尺房屋、十歲童僕。未曾穿過完整的布帛衣服，吃過具備五種美味的飯菜。我哀悼他，是爲了告誡那些荒淫貪婪、奸佞邪惡、追求華麗服飾和精美食物的人啊。』 評論說：各種史書的雜傳中，都沒有『卓行篇』。唐史特意設立這個題目，只記載了元魯山等幾個人。看元魯山的品行操守，以及他的弟弟元結所稱讚的，
【English Translation】 English version:
They are not the same. Since the transmission of the Dharma by Zhiyi (智者大師, Great Teacher Zhiyi), after five generations, the Dao was revived by Master Zhanran (湛然大師, Master Zhanran). He told me this, so I recorded it and attached it to this article. In that year, Yuan Dexiu (元德秀, Yuan Dexiu), the magistrate of Lushan (魯山, Lushan) County, passed away. Yuan Dexiu, whose courtesy name was Zizhi (紫芝, Zizhi), was from Henan (河南, Henan). He became an orphan at a young age and served his mother with great filial piety. After passing the imperial examination, he couldn't bear to leave his mother's side, so he personally carried his mother to the capital. After his mother passed away, he built a simple dwelling next to her tomb to observe mourning. He pricked his finger and wrote thousands of words of Buddhist scriptures in blood. When he stopped writing, he felt a strange fragrance, which lingered for several days before dissipating. He ate without salt or cheese, and did not use mats or cushions. He was transferred to be the magistrate of Nanhe (南和, Nanhe) County, but Yuan Dexiu refused to marry because his parents were not alive, which he considered unfilial. Others thought that this would cut off his lineage, but he said, 'My elder brother has a son, and the ancestors can be worshiped, so why should I marry?' Initially, his elder brother's son lost his parents while still in swaddling clothes and had no money to hire a wet nurse. Yuan Dexiu personally breastfed him, and milk flowed after a few days, stopping only when the child could eat solid food. His family was poor, so he requested to be the magistrate of Lushan County. At the end of his one-year term, he had only one bolt of silk left in his luggage and returned home in a firewood cart. He loved the beautiful mountains and rivers of Luhun (陸渾, Luhun), so he settled there. His family had no servants or maids. In times of famine, they sometimes cooked only one meal a day. He liked to drink wine and leisurely played the zither to entertain himself. Fang Guan (房管, Fang Guan) sighed every time he saw Yuan Dexiu, saying, 'Seeing Zizhi's eyebrows and countenance makes one's desire for fame and wealth disappear.' Su Yuanming (蘇源明, Su Yuanming) once said to others, 'I am unfortunate to be born in a declining world, but the thing I am not ashamed of is knowing Yuan Zizhi.' When he passed away, his house only contained a pillow, shoes, a bamboo basket, and a water ladle. His cousin Yuan Jie (元結, Yuan Jie) cried very sadly. Someone said, 'You are crying too sadly, is it in accordance with etiquette?' Yuan Jie said, 'You only know the surface of etiquette, but you don't know the sincerity of emotion. A great man has no stubbornness in his youth, no arbitrariness in his prime, no attachment in his old age, and no leftovers after death. The things that people indulge in, love, and hate, the great man has none of them. He lived for sixty years, never indulged in lust, and never sought satisfaction when he saw gorgeous silks. He abandoned a life of ease and did not covet beauty. He never owned ten acres of land, ten feet of house, or ten-year-old servants. He never wore complete cloth garments or ate meals with all five flavors. I mourn him to warn those who are licentious, greedy, treacherous, and evil, and who pursue gorgeous clothes and fine food.' Commentary: In the miscellaneous biographies of various historical books, there is no 'Exemplary Conduct' section. The Tang History (唐史, Tang History) specially established this topic, only recording Yuan Lushan (元魯山, Yuan Lushan) and a few others. Looking at Yuan Lushan's conduct and integrity, and what his brother Yuan Jie praised,
儼然一高僧耳。置唐史數千人中。遂嶄然傑出。顧不美哉舊史稱。其居母喪刺血寫佛經數千言。絕筆感異香。芬馥彌日而息。而新史削之。夫魯山居喪所為出乎至誠。宋景文何嫌而削之。若謂惡求福于佛。佛固未嘗邀魯山。魯山自為之而不疑。何佛之嫌。若以身體髮膚受之父母不應毀。則乳亦婦人之事。非男子有也。魯山尚能出乳以食兄之子。獨不當以血為母寫經何也。景文深存名教。然君子百行殊塗同歸。奚必靳靳然以儒釋歉哉。
(四十 乙未) (○安祿山請以蕃將三十二人代漢將。十一月反。兵十五萬發范陽陷東都)。
(丙申) 肅宗亨改至德元載(玄宗第三子。祿山反。玄宗幸蜀。權立太子于鳳翔。因即位。李泌為相。郭子儀李光弼為平安祿山史思明之亂。帝年五十二崩葬建陵。在位七年)。
(四十一) 五月。逆賊安祿山陷長安。玄宗幸蜀。或謂車駕入蜀之初。有守臣與祿山偕反者。其人曾為閬守。有畫像在路次。玄宗忽見之不勝大怒。命侍臣。以劍斬像首。其人時在陜西。不覺其首無故忽墮于地。及是駕至成都渡萬里橋。悟一行金合當歸之讖。於是洗然忘憂云。
秋七月。皇太子即位於靈武。是為肅宗。旬日諸鎮節度兵至者數十萬。乃以房管為相。兼元帥討賊。未幾為祿
【現代漢語翻譯】 現代漢語譯本： 真像一位德高望重的僧人啊！把他放在唐朝史書中幾千人里，就立刻顯得非常傑出。難道舊史的記載不好嗎？舊史稱，顏魯公（顏真卿，字魯山）居喪期間刺血書寫佛經數千言，絕筆之時感應到奇異的香氣，芬芳濃郁持續了一天才消散。而新史卻刪去了這些。魯山居喪期間所做的事情出於至誠，宋景文（宋祁）為何要嫌棄而刪去呢？如果說是厭惡向佛求福，佛本來就沒有要求魯山這樣做，魯山自己這樣做而毫不懷疑，佛有什麼可嫌棄的呢？如果認為身體髮膚受之父母不應該毀壞，那麼乳汁也是婦人的事情，不是男子所擁有的。魯山尚且能擠出乳汁來餵養他哥哥的兒子，唯獨不應該用血為母親寫經嗎？景文深深地尊崇名教，然而君子的各種行為途徑不同，最終的目標卻是一致的，何必如此拘泥於儒家而對佛家感到抱歉呢？
(四十 乙未) (安祿山請求用藩將三十二人代替漢將。十一月反叛。率領十五萬兵馬從范陽出發攻陷東都)。
(丙申) 肅宗亨改年號為至德元載 (玄宗第三子。安祿山反叛，玄宗逃往四川。暫時擁立太子在鳳翔，於是即位。李泌擔任宰相。郭子儀、李光弼平定安祿山、史思明的叛亂。肅宗享年五十二歲駕崩，葬于建陵。在位七年)。
(四十一) 五月，叛賊安祿山攻陷長安，玄宗逃往四川。有人說，皇帝的車駕剛進入四川的時候，有守臣與安祿山一同反叛。那個人曾經擔任閬州太守，有畫像在路邊。玄宗忽然看見畫像，非常憤怒，命令侍臣用劍砍下畫像的頭。那個人當時在陜西，不覺得自己的頭無緣無故地突然掉在地上。等到皇帝到達成都，渡過萬里橋，領悟了一行（唐代天文學家、佛學家）金盒當歸的讖語，於是釋然忘憂。
秋七月，皇太子在靈武即位，這就是肅宗。十天之內，各鎮節度使率領的軍隊到達的有數十萬。於是任命房管為宰相，兼任元帥討伐叛賊。不久就被安祿山所...
【English Translation】 English version: He truly resembles a venerable high monk! Placed among the thousands of people in the Tang Dynasty history, he immediately stands out. Is the old history not good? The old history says that during the mourning period for his mother, Yan Lugong (Yan Zhenqing, courtesy name Lushan) pierced his skin to write thousands of words of Buddhist scriptures, and when he finished writing, he sensed a strange fragrance, which was rich and lasted for a whole day before dissipating. But the new history deleted these. What Lushan did during the mourning period came from sincerity. Why did Song Jingwen (Song Qi) dislike it and delete it? If it is said that he disliked seeking blessings from the Buddha, the Buddha never asked Lushan to do so. Lushan did it himself without doubt. What is there for the Buddha to dislike? If it is believed that the body, hair, and skin are received from parents and should not be damaged, then milk is also a woman's affair, not something that men have. Lushan was even able to squeeze out milk to feed his brother's son, but should he not write scriptures for his mother with blood? Jingwen deeply respects the teachings of Confucianism, but the various paths of a gentleman lead to the same goal. Why be so rigid in Confucianism and feel apologetic towards Buddhism?
(40th Year, Yiwei) (An Lushan requested to replace the Han generals with thirty-two barbarian generals. He rebelled in November, leading 150,000 troops from Fanyang to capture the Eastern Capital).
(Bingshen) Emperor Suzong Heng changed the era name to Zhide first year (Third son of Emperor Xuanzong. An Lushan rebelled, and Emperor Xuanzong fled to Sichuan. He temporarily established the crown prince in Fengxiang, and then ascended the throne. Li Mi served as prime minister. Guo Ziyi and Li Guangbi quelled the rebellions of An Lushan and Shi Siming. Emperor Suzong died at the age of fifty-two and was buried in Jianling. He reigned for seven years).
(41st Year) In May, the rebel An Lushan captured Chang'an, and Emperor Xuanzong fled to Sichuan. Some say that when the emperor's carriage first entered Sichuan, there was a defending official who rebelled with An Lushan. That person had served as the governor of Langzhou, and there was a portrait of him on the roadside. Emperor Xuanzong suddenly saw the portrait and was very angry, ordering his attendants to cut off the head of the portrait with a sword. That person was in Shaanxi at the time and did not feel his head suddenly falling to the ground for no reason. When the emperor arrived in Chengdu and crossed the Wanli Bridge, he understood the prophecy of Yixing (Tang Dynasty astronomer and Buddhist scholar) about the golden box and angelica, and then he was relieved and forgot his worries.
In the seventh month of autumn, the crown prince ascended the throne in Lingwu, and this was Emperor Suzong. Within ten days, tens of thousands of troops led by the jiedushi (military governors) of various towns arrived. Therefore, Fang Guan was appointed as prime minister and commander-in-chief to suppress the rebels. Soon he was by An Lushan...
山所敗。於時寇難方剡。或言宜憑福祐。帝納之引沙門百餘人。行宮結道場。朝夕諷唄。帝一夕夢沙門身金色誦寶勝如來名。以問左右。或對曰。賀蘭白草谷有新羅僧名無漏者。常誦此佛頗有神異。帝益訝之。有旨追見無漏。固辭不赴。尋敕節度郭子儀諭旨。無漏乃來見於行在。帝悅曰。真夢中所見僧也。既而三藏不空亦見於行宮。帝並留之託以祈禳。
(四十二 丁酉) 正月。安祿山子慶緒使李豬兒。弒祿山而自立。九月副元帥郭子儀破安慶緒復京師。十月帝至自靈武。十二月太上皇至自西蜀○未幾于內禁立道場。講誦讚唄甚嚴。宰相張鎬諫曰。天子之福要在養人。以一函宇善風俗。未聞區區佛事能致太平。愿陛下以無為為心。不以小乘擾聖慮。帝不納。尋敕五嶽各建寺妙。選高行沙門主之。聽白衣能誦經五百紙者度為僧。或納錢百緡請牒剃落。亦賜明經出身及兩京平。又于關輔諸州納錢度僧道萬餘人。進納自此而始。改乾元複稱年○史思明殺安慶緒復反。
(四十三 戊戌) 是歲新羅僧無漏示寂于右合門。合掌凌空而。立足去地尺許左右以聞。帝驚異降蹕臨視。得遺表乞歸葬舊谷。有詔護送舊居建塔。至懷遠縣下院。輒舉不動。遂以香泥塑全身。留之下院。
(四十四 己亥) 是歲遣使
【現代漢語翻譯】 現代漢語譯本： 山所攻破。當時正值寇難緊急。有人說應該憑藉佛的福佑。皇帝採納了這個建議，召集了一百多名僧人，在行宮設立道場，早晚誦經。皇帝一天晚上夢見一位金色身軀的僧人誦唸寶勝如來（Ratnasambhava）的名號。他詢問左右侍從，有人回答說：『賀蘭白草谷有一位新羅僧人名叫無漏（Mule），經常誦唸此佛的名號，頗有神異。』皇帝更加驚異，下旨召見無漏，無漏堅決推辭不來。不久，皇帝又命令節度使郭子儀傳達旨意，無漏才來行宮覲見。皇帝高興地說：『這真是我在夢中所見的僧人啊！』不久之後，三藏不空（Amoghavajra）也來行宮覲見。皇帝將他們都留下，希望他們祈福消災。 （四十二 丁酉）正月，安祿山的兒子安慶緒派李豬兒殺害了安祿山，自己即位。九月，副元帥郭子儀攻破安慶緒，收復京師。十月，皇帝從靈武返回。十二月，太上皇從西蜀返回。不久之後，在內廷設立道場，講經誦經非常隆重。宰相張鎬勸諫說：『天子的福分在於養育百姓，用美好的風俗教化天下，沒聽說過僅僅依靠佛事就能帶來太平。希望陛下以無為而治為心，不要用小乘佛法擾亂聖上的思慮。』皇帝沒有采納。不久，皇帝下令在五嶽各建寺廟，選拔有高尚品行的僧人主持。允許能背誦五百紙經文的百姓出家為僧。或者繳納一百緡錢財，請求度牒剃度。還賜予明經出身以及兩京平民。又在關中和關輔各州允許繳納錢財度僧道一萬多人。納錢出家從此開始。改乾元年號，恢復天寶年號。史思明殺害安慶緒再次反叛。 （四十三 戊戌）這一年，新羅僧人無漏在右合門圓寂。他合掌升空而立，雙腳離地一尺左右，左右侍從將此事稟告皇帝。皇帝感到驚異，降臨觀看。得到無漏的遺表，請求歸葬舊谷。皇帝下詔護送遺體回舊居建塔。但運到懷遠縣下院時，遺體卻抬不動了。於是用香泥塑造了他的全身像，留在下院供奉。 （四十四 己亥）這一年，派遣使者...
【English Translation】 English version: The mountains were defeated. At that time, the rebel crisis was urgent. Some suggested relying on the blessings of the Buddha. The Emperor accepted this advice and summoned over a hundred monks, establishing a Dharma assembly in the temporary palace, chanting sutras morning and evening. One night, the Emperor dreamed of a monk with a golden body chanting the name of Ratnasambhava (寶勝如來). He asked his attendants about it, and someone replied, 'In Bailu Valley of Helan, there is a Silla monk named Mule (無漏), who often chants the name of this Buddha and possesses divine abilities.' The Emperor was even more astonished and issued an edict to summon Mule, but Mule firmly declined to come. Soon, the Emperor ordered the Jiedushi (節度使) Guo Ziyi (郭子儀) to convey his decree, and Mule then came to the temporary palace to meet the Emperor. The Emperor was pleased and said, 'This is truly the monk I saw in my dream!' Soon after, the Tripitaka master Amoghavajra (不空) also came to the temporary palace. The Emperor kept them both, entrusting them with praying for blessings and dispelling disasters. (42nd year, Dingyou) In the first month, An Lushan's (安祿山) son, An Qingxu (安慶緒), sent Li Zhuer (李豬兒) to assassinate An Lushan and establish himself. In the ninth month, Deputy Commander-in-Chief Guo Ziyi defeated An Qingxu and recovered the capital. In the tenth month, the Emperor returned from Lingwu (靈武). In the twelfth month, the Retired Emperor returned from Western Shu (西蜀). Not long after, a Dharma assembly was established in the inner palace, with very solemn sutra lectures and chanting. The Chancellor Zhang Hao (張鎬) advised, 'The Emperor's blessings lie in nurturing the people and educating the world with good customs. I have never heard that mere Buddhist rituals can bring about peace. I hope Your Majesty will take non-action as your guiding principle and not disturb your sacred thoughts with Hinayana Buddhism.' The Emperor did not accept this advice. Soon, the Emperor ordered the construction of temples on each of the Five Sacred Mountains (五嶽), selecting monks of high virtue to preside over them. He allowed commoners who could recite five hundred pages of sutras to be ordained as monks. Alternatively, one could pay one hundred strings of cash to request an ordination certificate. He also bestowed the title of Mingjing (明經) upon those who passed the examination and pardoned the commoners of the two capitals. Furthermore, in the prefectures of Guanzhong (關中) and Guanfu (關輔), he allowed the ordination of over ten thousand monks and Daoists upon payment of money. The practice of paying for ordination began from this point. The Qianyuan (乾元) era name was changed back to the Tianbao (天寶) era name. Shi Siming (史思明) killed An Qingxu and rebelled again. (43rd year, Wuxu) In this year, the Silla monk Mule passed away at the Right Hemei Gate (右合門). He stood in the air with his palms together, his feet about a foot above the ground. The attendants reported this to the Emperor. The Emperor was astonished and descended to observe. He received Mule's posthumous memorial, requesting to be buried in his old valley. The Emperor issued an edict to escort the body back to his old residence to build a pagoda. However, when the body was transported to the Lower Monastery of Huaiyuan County (懷遠縣下院), it could not be moved. Therefore, a full-body statue was sculpted from fragrant clay and left for veneration at the Lower Monastery. (44th year, Jihai) In this year, an envoy was sent...
詣韶州曹溪。迎六祖能大師衣缽。入內供養。詔南陽惠忠禪師赴闕。忠越州諸暨人。自受曹溪心印。居南陽黨子谷中。凡四十年。足不下山門。嘗示眾曰。禪宗學者應遵佛語一乘了義契自心源。不了義者互不相許。如師子身蟲。夫為人師若涉名利別開異端。則自他何益。如世大匠斤斧不傷其手。香象所負非驢所堪。及是赴詔。初安置千福寺。一日帝問。如何是十身調御。忠起身而立曰。會么。帝曰。不會。忠顧左右云。與老僧過凈瓶來帝又問。如何是無諍三昧。答曰。檀越踏毗盧頂上行。帝曰。此意如何。忠曰。陛下莫認自己清凈法身。帝益不曉。於是齋沐別緻十問其一曰。見性已後用佈施作福否。忠對。無相而施合見性。二曰。日夕作何行業合得此道。忠答。無功而修合此道。三曰。或有病難將何道理修行抵擬。忠對。無功而修了業本空得不動轉。四曰。臨終時作么生得清涼自在無疑。忠以努力自通道為對。五曰。煩惱起時將何止息。忠以本心湛然煩惱迴歸妙用。六曰。見性已去用持戒唸佛求凈土否。忠對。性即是佛性即是凈土。七曰。舍此陰了當生何處。忠以無舍無生自在生為對。八曰。臨終時有華臺寶座來迎可赴否。忠以不取相為對。九曰。作么生得神通以佛國。忠以見性如貧得寶如民得王對。十曰。只依此本
【現代漢語翻譯】 現代漢語譯本： （使者）前往韶州曹溪，迎接六祖慧能大師的衣缽，帶回宮內供養。皇帝下詔讓南陽慧忠禪師前往京城。慧忠是越州諸暨人，自從在曹溪接受心印后，就居住在南陽黨子谷中，長達四十年，足跡從未下山。他曾對眾人開示說：『禪宗的學者應當遵循佛陀所說的一乘了義，契合自己的心源。對於不了義的說法，彼此不應認可。如同獅子身上的蟲子（最終會傷害獅子）。作為人師，如果追求名利，另立異端，那麼對於自己和他人有什麼好處呢？如同世間高明的工匠，斧頭不會傷到自己的手。香象所能負擔的重量，不是驢子所能承受的。』 等到慧忠禪師奉詔入京，最初被安置在千福寺。一天，皇帝問道：『什麼是十身調御？』慧忠起身站立，說：『會嗎？』皇帝說：『不會。』慧忠回頭對侍從說：『給老僧拿凈瓶來。』皇帝又問：『什麼是無諍三昧？』慧忠回答說：『施主在毗盧佛的頭頂上行走。』皇帝說：『這是什麼意思？』慧忠說：『陛下不要執著于自己的清凈法身。』皇帝更加不明白。 於是皇帝齋戒沐浴，特別向慧忠禪師請教了十個問題。第一個問題是：『見性之後，還需要佈施作福嗎？』慧忠回答：『無相的佈施才符合見性。』第二個問題是：『日夜做什麼樣的修行才能證得此道？』慧忠回答：『無功用的修行才符合此道。』第三個問題是：『如果遇到疾病災難，用什麼道理修行才能抵擋？』慧忠回答：『無功用的修行，瞭解業的本質是空，才能得到不動搖。』第四個問題是：『臨終時怎樣才能清涼自在，沒有疑惑？』慧忠用努力自信于道來回答。 第五個問題是：『煩惱生起時，用什麼方法止息？』慧忠用本心湛然，煩惱迴歸妙用來回答。第六個問題是：『見性之後，還需要持戒唸佛，求生凈土嗎？』慧忠回答：『自性就是佛性，自性就是凈土。』第七個問題是：『捨棄這個色身之後，將要生到哪裡？』慧忠用無舍無生，自在生來回答。第八個問題是：『臨終時有華臺寶座來迎接，可以去嗎？』慧忠用不取相來回答。第九個問題是：『怎樣才能得到神通，前往佛國？』慧忠用見性如同貧窮的人得到寶藏，如同百姓得到賢明的君王來回答。第十個問題是：『只依此本（修行）……』
【English Translation】 English version: (The envoy) went to Caoxi in Shaozhou to welcome the robe and bowl of the Sixth Patriarch, Great Master Huineng (Sixth Patriarch of Chan Buddhism, 638-713), and brought them back to the palace for offering. The emperor issued an edict summoning Chan Master Huizhong (Wisdom Center) of Nanyang to the capital. Huizhong was a native of Zhuji in Yuezhou. Since receiving the mind-seal at Caoxi, he had resided in Dangzi Valley in Nanyang for forty years, never setting foot outside the mountain gate. He once instructed the assembly, saying: 'Students of Chan Buddhism should follow the Buddha's words, the definitive meaning of the One Vehicle, and accord with their own mind-source. Those with non-definitive meanings should not be mutually accepted. Like a worm in the body of a lion (which ultimately harms the lion). If a teacher pursues fame and profit and establishes heterodox doctrines, what benefit is there for oneself and others? Like a skilled craftsman in the world, the axe does not injure his hand. What a fragrant elephant can bear is not what a donkey can endure.' When Chan Master Huizhong received the imperial edict and went to the capital, he was initially placed in Qianfu Temple. One day, the emperor asked: 'What are the Ten Bodies of the Tamer of Beings?' Huizhong stood up and said: 'Do you understand?' The emperor said: 'I do not understand.' Huizhong turned to the attendants and said: 'Bring the old monk a clean bottle.' The emperor then asked: 'What is the Samadhi of Non-Contention?' Huizhong replied: 'Donor, you are walking on the crown of Vairocana's (The universal Buddha) head.' The emperor said: 'What does this mean?' Huizhong said: 'Your Majesty, do not cling to your own pure Dharma-body.' The emperor understood even less. Thereupon, the emperor fasted and bathed, and specially asked Chan Master Huizhong ten questions. The first question was: 'After seeing the nature, is it still necessary to give alms and make merit?' Huizhong replied: 'Giving without attachment accords with seeing the nature.' The second question was: 'What kind of practice should one do day and night to attain this path?' Huizhong replied: 'Practice without effort accords with this path.' The third question was: 'If one encounters illness and hardship, what principle of practice can one use to resist them?' Huizhong replied: 'Practice without effort, understanding that the essence of karma is empty, one can attain immovability.' The fourth question was: 'How can one be cool, comfortable, and without doubt at the time of death?' Huizhong answered with striving to have self-confidence in the Way. The fifth question was: 'When afflictions arise, what method should one use to stop them?' Huizhong answered with the original mind being clear and still, and afflictions returning to wonderful function. The sixth question was: 'After seeing the nature, is it still necessary to uphold precepts, recite the Buddha's name, and seek rebirth in the Pure Land?' Huizhong replied: 'The nature is the Buddha-nature, the nature is the Pure Land.' The seventh question was: 'After abandoning this physical body, where will one be born?' Huizhong answered with no abandonment, no birth, and free birth. The eighth question was: 'If a lotus platform and jeweled seat come to welcome one at the time of death, should one go?' Huizhong answered with not grasping at appearances. The ninth question was: 'How can one attain spiritual powers and go to the Buddha-land?' Huizhong answered with seeing the nature is like a poor person obtaining treasure, like the people obtaining a wise king. The tenth question was: 'Relying only on this (practice)...'
性修定得作佛否。忠對。定得作佛佛亦無相。無得乃為真得。前十對皆廣有其辭。今約科目為對耳。帝由是凝心玄旨。
(四十五) 三月己丑。詔天下州郡各置放生池。冬十月升州刺史顏真卿。撰有唐天下放生池碑銘並序曰。皇唐七葉我乾元大聖光天文武孝感皇帝陛下。以至聖之姿。屬艱虞之運。無少康一旅之眾。當祿山強暴之初。干鞏勞謙勵精為理推誠而萬邦胥悅。克己而天下歸仁。恩信侔於四時。英威達於八表。功庸格天地。孝感通神明。故得回紇奚霫契丹大食循蠻之屬扶服萬里決命而爭先。朔方河東平廬河西隴右安西黔中嶺南河南之師虓闞五年椎鋒而效死。摧元惡如拉朽。舉兩京若拾遺。慶緒遁逃。已蒙赤族之戮。思明跧伏。行就沸鼎之誅。拯已墜之皇綱。據再安之宗社。迎上皇于西蜀。申子道于中京。一日三朝。大明天子之孝。問安侍膳。不改家人之禮。蒸蒸然翼翼然。真帝皇之上儀。誥誓所不及已。歷選內禪。生人以來。振古及隨未有如我皇帝者也。而猶嫗煦萬類憂勤四生。乃以乾元二年歲次己亥春三月己丑。端命左驍衛右郎將史元琮中使張廷玉。奉明詔佈德音。始於洋州之興道。洎山南劍南黔中荊南嶺南浙西諸道。迄于升州之江寧秦淮太平橋。臨江帝郭上下五里。各置放生池。凡八十一所。蓋所
{ "translations": [ "現代漢語譯本：\n問：通過修習『性』和『定』能成佛嗎？\n忠禪師回答：通過修習『定』可以成佛，但佛也沒有固定的相狀。只有認識到『無所得』，才是真正的『得』。之前的十個問答都對此有詳細的闡述，現在只是按照條目進行簡要的對答。\n皇帝因此對玄妙的佛理心領神會。", "（四十五）三月己丑，皇帝下詔在全國各州郡設定放生池。冬季十月，升州刺史顏真卿撰寫了《唐天下放生池碑銘並序》，內容如下：\n『偉大的唐朝第七代君主，我乾元大聖光天文武孝感皇帝陛下（指唐肅宗），以至聖的資質，遭遇艱難的局勢。沒有像少康那樣憑藉一旅之眾的力量，卻在安祿山（唐朝叛將）叛亂之初，以勤勞謙遜、勵精圖治為理政方針，以推誠待人為處世之道，從而使萬國悅服；以克制自己為行爲準則，使天下歸於仁義。恩德和信義堪比四季的執行，英明和威望遠達四方。功績可以與天地相比，孝道可以感動神明。因此，回紇（古代民族名）、奚（古代民族名）、霫（古代民族名）、契丹（古代民族名）、大食（阿拉伯帝國）、循蠻（古代部落名）等都扶老攜幼，不遠萬里前來歸附，決心效命爭先。朔方（唐朝節度使轄區）、河東（唐朝節度使轄區）、平盧（唐朝節度使轄區）、河西（唐朝節度使轄區）、隴右（唐朝節度使轄區）、安西（唐朝節度使轄區）、黔中（唐朝節度使轄區）、嶺南（唐朝節度使轄區）、河南（唐朝節度使轄區）的軍隊，驍勇善戰，歷經五年，奮勇殺敵。摧毀叛軍就像摧毀枯朽的物體一樣容易，收復兩京就像拾取遺失的物品一樣輕鬆。安慶緒（安祿山之子）倉皇逃竄，最終難逃滅族的命運；史思明（安祿山部將）茍延殘喘，即將面臨被烹煮的下場。挽救了已經墜落的皇朝綱紀，保衛了重新安定的宗廟社稷。在西蜀（今四川一帶）迎接上皇（指唐玄宗）返回，在中京（指長安）弘揚孝道。每天三次朝見，充分體現了大明天子的孝心；問安侍奉膳食，不改變家人間的禮節。恭敬謹慎，實在是帝王的最高典範。用誥命誓言都無法完全表達。歷代選拔和禪讓君主，自從有人類以來，從遠古到隋朝，都沒有像我們皇帝這樣的。但他仍然關懷愛護萬物，憂慮四類眾生的福祉。於是在乾元二年，歲在己亥的春天三月己丑，特命左驍衛右郎將史元琮、中使張廷玉，奉明詔佈施恩德，從洋州（今陜西省洋縣）的興道開始，到山南（大致為今陜西南部）、劍南（大致為今四川大部）、黔中（大致為今貴州一帶）、荊南（大致為今湖北江陵一帶）、嶺南（大致為今廣東、廣西一帶）、浙西（大致為今浙江西部）各道，直到升州（今江蘇南京）的江寧（今南京市江寧區）秦淮（秦淮河）太平橋（南京太平橋），臨江帝郭（南京臨江的城郭）上下五里，各設定放生池。總共有八十一所。』」 ], "english_translations": [ "English version:\nQuestion: Can one attain Buddhahood through the cultivation of 'nature' (性) and 'samadhi' (定)?\nChan Master Zhong replied: One can attain Buddhahood through the cultivation of 'samadhi' (定), but the Buddha also has no fixed form. Only by realizing 'no attainment' is there true 'attainment'. The previous ten questions and answers all elaborated on this in detail; now, we are simply engaging in brief exchanges based on categories.\nThe Emperor, as a result, deeply understood the profound principles of Buddhism.", "(45) On the day of Ji Chou in the third month, the Emperor issued an edict to establish release ponds in all prefectures and counties throughout the country. In the tenth month of winter, Yan Zhenqing, the prefect of Sheng Prefecture (升州), composed the 'Stele Inscription and Preface for the Release Ponds Throughout the Tang Dynasty', which reads as follows:\n'The seventh ruler of the great Tang Dynasty, His Majesty the Qian Yuan Dasheng Guangwen Wuwu Xiao Gan Emperor (乾元大聖光天文武孝感皇帝陛下) [referring to Emperor Suzong of Tang], with his supremely sagacious qualities, encountered a difficult situation. Without the strength of even a single army like Shao Kang (少康), at the beginning of the An Lushan (安祿山) rebellion, he adopted diligence, humility, and striving for governance as his guiding principles, and treated people with sincerity, thereby pleasing all nations; he took self-restraint as his code of conduct, causing the world to return to benevolence. His kindness and trustworthiness were comparable to the four seasons, and his wisdom and prestige reached all directions. His achievements could be compared to heaven and earth, and his filial piety moved the gods. Therefore, the Uyghurs (回紇), Xi (奚), Xí (霫), Khitans (契丹), Arabs (大食), Xunman (循蠻), and others all came from afar, supporting the old and leading the young, determined to offer their lives and compete to be first. The armies of Shuofang (朔方), Hedong (河東), Pinglu (平盧), Hexi (河西), Longyou (隴右), Anxi (安西), Qianzhong (黔中), Lingnan (嶺南), and Henan (河南) were brave and fierce, fighting valiantly for five years. Destroying the rebel army was as easy as destroying rotten wood, and recovering the two capitals was as easy as picking up lost items. An Qingxu (安慶緒) fled in panic, eventually unable to escape the fate of extermination; Shi Siming (史思明) lingered on, soon to face the punishment of being boiled alive. He rescued the fallen imperial order and defended the restored ancestral temples and altars. He welcomed the Supreme Emperor (上皇) [referring to Emperor Xuanzong of Tang] back from Western Shu (西蜀), and promoted filial piety in the Central Capital (中京). Attending court three times a day fully demonstrated the filial piety of the Great Ming Emperor; inquiring after his well-being and serving him meals did not change the etiquette between family members. Respectful and cautious, he was truly the highest model of an emperor. Even edicts and oaths could not fully express it. Throughout the selection and abdication of rulers, since the beginning of humanity, from ancient times to the Sui Dynasty, there has never been an emperor like ours. Yet, he still cared for all beings and worried about the well-being of the four types of living creatures. Therefore, in the second year of Qian Yuan, on the day of Ji Chou in the third month of the year Ji Hai, he specially appointed Shi Yuancong (史元琮), the Right Lang General of the Left Xiao Wei, and Zhang Tingyu (張廷玉), the Central Envoy, to promulgate his benevolent decree, starting from Xingdao (興道) in Yang Prefecture (洋州), to the various circuits of Shannan (山南), Jiannan (劍南), Qianzhong (黔中), Jingnan (荊南), Lingnan (嶺南), and Zhexi (浙西), and finally to Taiping Bridge (太平橋) on the Qinhuai River (秦淮河) in Jiangning (江寧) of Sheng Prefecture (升州), five li above and below the imperial city of Linjiang (臨江), each establishing release ponds. There were a total of eighty-one ponds.'" ] }
以宣皇明而廣慈愛也。易不云乎。信及豚魚。書不云乎。洎鳥獸魚鱉咸若。古之聰明睿智神武而不殺者。非陛下而誰。昔殷湯克仁。猶存一面之綱。漢武垂惠。才致銜珠之答。雖流水救涸寶勝稱名。蓋事止於當時。尚介祉於終古。豈我今日動者植者水居陸居。舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古曾何彷彿。微臣職忝方面。生丁盛美受恩寖深。無以上報。謹緣皋陶奚斯歌虞頌魯之義。述天下放生池碑銘一章。雖不足雍容聖明萬分之一。亦臣之精懇也。碑銘不錄。
(四十六 庚如) 改上元。
(辛丑) 尚書左丞王維卒。維字摩詰。臨終無病。遺親故書數幅。停筆而化。工草隸善畫。名盛于開元天寶間。豪英貴人虛左以迎之。寧薛諸王待以師友畫思入神。至山水平遠云勢石色。繪工以為天機所到非由學致也。客有以按樂圖示者。無題識。維曰。此霓裳第三疊最初拍也。客未然。引工按曲乃信。與弟縉皆篤志奉佛。食不葷血。衣不文彩。別墅在輞川地奇勝。有華子岡欹湖竹里館柳浪茱萸[洉-口+ㄒ]辛夷塢。與裴迪游其間賦詩相酬為樂。喪妻不娶。孤居三十年。母喪表請以輞川第施為佛祠。
(四十七 壬寅) 改寶應。四月庚戌。楚州龍興寺尼真如恍
【現代漢語翻譯】 現代漢語譯本：爲了宣揚皇上的英明，廣施慈愛。正如《易經》所說：『誠信及於豬魚。』《尚書》也說：『澤及鳥獸魚鱉，都能順應自然。』自古以來，既聰明睿智又神武而不濫殺的君主，除了陛下還有誰呢？過去商湯能夠施行仁政，還留下一面網開一面的仁慈。漢武帝施行恩惠，才得到銜珠報恩的迴應。雖然流水救涸轍之魚，寶勝如來稱名得救，這些事都只是發生在當時，但他們的美德卻能給後世帶來福祉。哪裡比得上今天，無論是能動的、植物、水裡的、陸地的生物，都把天下當作一個放生池，整個國家都蒙受福祉。憑藉陀羅尼（Dharani）加持的力量，竭盡煩惱之海和生死輪迴的苦難。與前代的善舉相比，又怎麼能相提並論呢？微臣有幸擔任地方官，生逢盛世，深受皇恩，無以為報。謹遵皋陶（Gao Yao）、奚斯（Xi Si）歌頌虞舜（Yu Shun），魯國頌揚周公的意義，撰寫《天下放生池碑銘》一章。即使不足以歌頌聖明的萬分之一，也是微臣的真誠心意。』碑銘內容在此省略。
（四十六 庚如）改年號為上元。
（辛丑）尚書左丞王維（Wang Wei，字摩詰，Mo Jie）去世。王維臨終時沒有疾病，留下幾封書信給親友，停筆后就去世了。他擅長草書隸書，精通繪畫，名聲在開元（Kaiyuan）、天寶（Tianbao）年間達到頂峰。許多英雄豪傑和達官貴人都虛位以待迎接他。寧王（Ning Prince）、薛王（Xue Prince）等王爺都以師友之禮待他。他的畫作構思入神，尤其擅長山水、平遠、云勢、石色，當時的畫工都認為他的技藝是天生的，不是後天學習能夠達到的。有客人拿來一幅演奏音樂的圖畫給他看，上面沒有題識。王維說：『這是《霓裳羽衣曲》（Ni Chang Yu Yi Qu）第三疊的最初一拍。』客人不相信，找來樂工演奏驗證，果然如此。王維和他的弟弟王縉（Wang Jin）都篤信佛教，不吃葷腥，不穿華麗的衣服。他的別墅在輞川（Wang Chuan），那裡風景優美，有華子岡（Hua Zi Gang）、欹湖（Qi Hu）、竹里館（Zhu Li Guan）、柳浪（Liu Lang）、茱萸[洉-口+ㄒ]（Zhu Yu [Hòu-Kou+ㄒ]）、辛夷塢（Xin Yi Wu）。他與裴迪（Pei Di）在其中游玩，互相賦詩唱和，以此為樂。妻子去世后，他沒有再娶，獨自生活了三十年。母親去世后，他上表請求將輞川別墅捐獻出來作為佛寺。
（四十七 壬寅）改年號為寶應。四月庚戌，楚州（Chu Zhou）龍興寺（Long Xing Temple）的尼姑真如（Zhen Ru）恍惚
【English Translation】 English version: It is to proclaim Your Majesty's wisdom and extend compassion. As the 'Book of Changes' says: 'Sincerity reaches even pigs and fish.' The 'Book of Documents' also says: 'Blessings extend to birds, beasts, fish, and turtles, all of whom can adapt to nature.' Since ancient times, who but Your Majesty has been both wise and martial, yet not prone to killing? In the past, Tang of Shang (Shang Tang) was able to practice benevolent governance, still leaving one side of the net open as a sign of mercy. Emperor Wu of Han (Han Wudi) bestowed favors and received the response of a pearl in gratitude. Although the flowing water saved the fish stranded in a dry rut, and the name of Ratnasambhava Buddha (Baosheng Rulai) brought salvation, these events only occurred at that time, but their virtues can bring blessings to future generations. How can it compare to today, where whether it be moving beings, plants, those living in water, or those living on land, the whole world is regarded as a release pond, and the entire country is blessed. Relying on the power of Dharani (Tuoluoni) blessings, exhausting the sea of afflictions and the suffering of birth and death. Compared to the good deeds of previous generations, how can they be mentioned in the same breath? Your humble servant is fortunate to serve as a local official, born in a prosperous age, and deeply grateful for Your Majesty's grace, with nothing to repay it. I respectfully follow the meaning of Gao Yao (Gao Yao) and Xi Si (Xi Si) praising Yu Shun (Yu Shun), and the state of Lu praising the Duke of Zhou, and compose a chapter of 'Inscription for the Release Pond of the World'. Even if it is not enough to praise one ten-thousandth of Your Majesty's wisdom, it is also the sincere intention of your servant.' The inscription is omitted here.
(46th, Geng Ru) Changed the reign title to Shangyuan.
(Xin Chou) The Left Vice Minister of the Ministry of Works, Wang Wei (Wang Wei, style name Mojie), passed away. Wang Wei had no illness at the time of his death, leaving several letters to relatives and friends, and passed away after putting down his pen. He was skilled in cursive and clerical script, and proficient in painting. His reputation reached its peak during the Kaiyuan and Tianbao years. Many heroes and dignitaries left positions vacant to welcome him. Princes such as the Prince of Ning (Ning Prince) and the Prince of Xue (Xue Prince) treated him with the respect due to a teacher and friend. His paintings were divinely inspired, especially in landscapes, distant views, cloud formations, and rock colors. The painters of the time believed that his skills were innate and could not be achieved through learning. A guest brought him a picture of a musical performance, without any inscription. Wang Wei said, 'This is the first beat of the third section of the 'Rainbow Skirt Feather Dress Dance' (Ni Chang Yu Yi Qu).' The guest did not believe it, but brought in musicians to verify it, and it was indeed so. Wang Wei and his younger brother Wang Jin (Wang Jin) were both devout Buddhists, not eating meat or wearing colorful clothes. His villa was in Wangchuan (Wang Chuan), where the scenery was beautiful, with Hua Zi Gang (Hua Zi Gang), Qi Hu (Qi Hu), Zhu Li Guan (Zhu Li Guan), Liu Lang (Liu Lang), Zhu Yu [Hòu-Kou+ㄒ] (Zhu Yu [Hòu-Kou+ㄒ]), and Xin Yi Wu (Xin Yi Wu). He and Pei Di (Pei Di) played there, composing poems and singing to each other for pleasure. After his wife died, he did not remarry, living alone for thirty years. After his mother died, he submitted a memorial requesting that the Wangchuan villa be donated as a Buddhist temple.
(47th, Ren Yin) Changed the reign title to Baoying. In the fourth month, Geng Xu, the nun Zhen Ru (Zhen Ru) of Longxing Temple (Long Xing Temple) in Chuzhou (Chu Zhou) was in a daze.
若有人接之。昇天見天帝。帝授以十三寶。謂真如。曰中國有災。宜以第二寶鎮之。甲子楚州刺史崔侁奉表獻于朝。其一曰。玄黃天符(形如笏。長八寸闊二寸。黃玉也。有文云辟兵后)。二曰玉雞(毛文悉備白玉也)。三曰谷璧(徑六寸粟粒自然白玉也)。四曰西王母環二枚(徑七寸白玉也)。五曰碧色寶(圓而有光)。六曰如意珠(形如卵光如月)。七曰紅靺鞨(大如巨粟)。八曰瑯玕珠二枚(長二寸)。九曰玉玦(如環四分缺其一)。十曰玉印(有文如鹿以印物則鹿形著)。十一曰。皇后採桑鉤(長六寸形如箸屈。其末色如金又如銀)。十二曰雷公斧(長二寸闊二寸)。十三曰(史失其名)帝覽之大悅。以置日中則白氣屬天。名之曰定國寶。帝以獻自楚州。即皇太子始封之國。又聞中原有災。宜以第二寶鎮之。遂詔皇太子攝政事。大赦天下。
五月太上皇崩。年七十有八。帝自春至夏多不豫。及太上皇崩。哀感號慟致疾。相距十四日而崩。年五十四。皇太子即位。是為代宗。
佛祖歷代通載卷第十三 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十四
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 癸卯) 代宗豫改年廣德(肅宗長子
【現代漢語翻譯】 現代漢語譯本：若有人得到這些寶物，昇天後會見到天帝。天帝會授予他十三件寶物，稱之為『真如』。天帝說：『中國有災難，應該用第二件寶物來鎮壓。』甲子年，楚州刺史崔侁上表進獻給朝廷。這十三件寶物分別是：一、玄黃天符（形狀像笏，長八寸，寬二寸，是黃玉做的，上面有文字寫著『辟兵后』）。二、玉雞（毛髮紋理都具備，是白玉做的）。三、谷璧（直徑六寸，粟粒自然形成，是白玉做的）。四、西王母環兩枚（直徑七寸，是白玉做的）。五、碧色寶（圓形且有光澤）。六、如意珠（形狀像卵，光芒像月亮）。七、紅靺鞨（大如巨粟）。八、瑯玕珠兩枚（長二寸）。九、玉玦（像環，四分缺其一）。十、玉印（上面有像鹿的紋路，用它來蓋印，就會出現鹿的形狀）。十一、皇后採桑鉤（長六寸，形狀像筷子彎曲，末端的顏色像金又像銀）。十二、雷公斧（長二寸，寬二寸）。十三、（史書遺失了它的名字）。皇帝看了非常高興，把它們放在太陽下，白色的氣連線到天上，命名為『定國寶』。皇帝因為這些寶物是從楚州進獻的，而楚州又是皇太子最初的封地，又聽說中原地區有災難，應該用第二件寶物來鎮壓，於是下詔讓皇太子代理政事，大赦天下。 五月，太上皇駕崩，享年七十八歲。皇帝從春天到夏天身體一直不好，等到太上皇駕崩，哀傷過度而生病，相隔十四天也駕崩了，享年五十四歲。皇太子即位，是為代宗。 《佛祖歷代通載》卷第十三 大正藏第 49 冊 No. 2036 《佛祖歷代通載》 《佛祖歷代通載》卷第十四 嘉興路大中祥符禪寺住持華亭念常集 唐 （一 癸卯）代宗豫改年廣德（肅宗長子）
【English Translation】 English version: If someone receives these treasures, upon ascending to the heavens, they will meet the Heavenly Emperor. The Emperor will bestow upon them thirteen treasures, called 'True Suchness' (真如, Zhēn Rú). The Emperor says: 'China is facing a calamity, and the second treasure should be used to suppress it.' In the year of Jiazi, Cui Shen (崔侁), the governor of Chuzhou (楚州), submitted a memorial to the court presenting these treasures. These thirteen treasures are: 1. Xuanhuang Heavenly Talisman (玄黃天符, Xuán Huáng Tiān Fú) (shaped like a tablet, eight inches long and two inches wide, made of yellow jade, with the inscription 'ward off soldiers'). 2. Jade Chicken (玉雞, Yù Jī) (with complete feather patterns, made of white jade). 3. Grain Bi (谷璧, Gǔ Bì) (six inches in diameter, with naturally formed millet grains, made of white jade). 4. Two Rings of the Queen Mother of the West (西王母環, Xī Wáng Mǔ Huán) (seven inches in diameter, made of white jade). 5. Azure Treasure (碧色寶, Bì Sè Bǎo) (round and luminous). 6. Ruyi Pearl (如意珠, Rú Yì Zhū) (shaped like an egg, with light like the moon). 7. Red Mohe (紅靺鞨, Hóng Mò Hè) (as large as a giant millet grain). 8. Two Langgan Pearls (瑯玕珠, Láng Gān Zhū) (two inches long). 9. Jade Jue (玉玦, Yù Jué) (like a ring, with one-quarter missing). 10. Jade Seal (玉印, Yù Yìn) (with a pattern like a deer; when used to stamp, a deer shape appears). 11. Empress's Mulberry Picking Hook (皇后採桑鉤, Huáng Hòu Cǎi Sāng Gōu) (six inches long, shaped like a bent chopstick, with the end colored like gold and silver). 12. Thunder God's Axe (雷公斧, Léi Gōng Fǔ) (two inches long and two inches wide). 13. (Its name is lost in history). The Emperor was very pleased upon seeing them, and when placed in the sun, white energy connected to the sky, and it was named 'Treasure for Stabilizing the Nation' (定國寶, Dìng Guó Bǎo). The Emperor, because these treasures were presented from Chuzhou, which was the Crown Prince's initial fiefdom, and having heard that there was a calamity in the Central Plains, and that the second treasure should be used to suppress it, issued an edict for the Crown Prince to administer state affairs and granted a general amnesty. In the fifth month, the Retired Emperor passed away at the age of seventy-eight. The Emperor had been unwell from spring to summer, and upon the Retired Emperor's passing, he fell ill from excessive grief and passed away fourteen days later at the age of fifty-four. The Crown Prince ascended the throne, becoming Emperor Daizong (代宗). 'Chronicle of the Buddhist Patriarchs Through the Dynasties', Volume 13 Taisho Tripitaka, Volume 49, No. 2036, 'Chronicle of the Buddhist Patriarchs Through the Dynasties' 'Chronicle of the Buddhist Patriarchs Through the Dynasties', Volume 14 Compiled by Nianchang (念常), Abbot of Dazhong Xiangfu Chan Monastery (大中祥符禪寺) in Jiaxing Road (嘉興路), Huating (華亭) Tang Dynasty (1st, Gui Mao Year) Emperor Daizong changed the reign title to Guangde (廣德) (eldest son of Emperor Suzong (肅宗))
。玄皇諸孫百餘人代居長為嫡孫即位。後用元載為相。而黜李泌。及誅元載複用楊綰。年五十三崩紫宸內殿。葬元陵。在位十七年)。
(乙巳) 改年永泰○九月鑄金銅佛像于光順門。率百僚拜祀之。十月吐蕃寇逼京師。內出仁王經。輦送西明諸寺。置百尺高座講之。寇平○帝夢六祖惠能大師請衣缽歸於曹溪。翌日遣中使送還。是時寇難屢逼。帝寖以為憂。宰相王縉曰。國家慶祚靈長福報所憑。雖多難無足道者。祿山思明毒流方煽而皆有子禍。僕固懷恩臨敵而踣。群戎來寇未及戰輒去。非人事也。帝由是篤意佛道修祠祀。詔天下官司無棰辱僧尼。禁中講誦仁王護國經。詔命不空三藏。
(二) 重譯舊本。帝親為之序。官不空特進鴻臚卿。是年詔法師良賁。于大明宮之桃園。造新仁王經疏成。賁以表進呈。略曰。洗心滌慮扣寂求音。發明啟自天宮。加被仰憑佛力。咸約經論演暢真宗。亦猶集群玉于荊山。約百川于溟海。火生於木。並兩曜而俱明。識轉于如。體一相而等照。成道者法也。載法者經也。廣度群有同於大通。足菩提心如陛下意。帝覽之稱善。改大曆元年。
(三 丙午) 道義禪師。是年建金閣寺。敕十節使助之以二稅。七月。始作盂蘭盆會於禁中。設高祖太宗已下七聖位。備鑾輿建
【現代漢語翻譯】 現代漢語譯本：玄皇（指唐玄宗，謚號為玄宗）的眾多孫子中，有一百多人，按照嫡長子繼承製，由其中最年長的嫡孫即位。後來任用元載為宰相，罷免了李泌。等到誅殺了元載后，又重新啟用楊綰。唐代宗在紫宸殿內駕崩，享年五十三歲，葬于元陵，在位十七年。
（乙巳年）改年號為永泰。九月，在光順門鑄造金銅佛像，率領百官進行拜祭。十月，吐蕃軍隊進犯京師，宮中取出《仁王經》，用車輛運送到西明寺等寺廟，設定百尺高座進行講解，之後吐蕃軍隊撤退。唐代宗夢見六祖惠能大師（Huineng）請求將衣缽歸還曹溪（Caoxi）。第二天，派遣中使送還。當時戰亂頻繁，唐代宗對此深感憂慮。宰相王縉（Wang Jin）說：『國家享有長久的福運，這是靈驗的福報所帶來的，即使遇到很多困難也不值得一提。安祿山（An Lushan）、史思明（Shi Siming）的禍害流毒四方，但最終都因兒子而自食惡果。僕固懷恩（Pugu Huaien）臨陣倒戈，那些外族來犯之敵還沒來得及交戰就撤退了，這不是人為的力量啊。』唐代宗因此更加篤信佛法，修建祠廟進行祭祀，下詔天下官府不得鞭打侮辱僧尼，宮中講誦《仁王護國經》，詔令不空三藏（Amoghavajra）。
（二）重新翻譯舊版本的經書，唐代宗親自為之作序。朝廷授予不空（Amoghavajra）特進鴻臚卿的官職。這年，詔令法師良賁（Liang Ben）在大明宮的桃園，撰寫新的《仁王經疏》完成。良賁（Liang Ben）上表進呈，內容大致是：『洗滌心靈，排除雜念，探求寂靜之音，闡明經義，這都啟迪于天宮，加持于佛力。都依據經論來宣揚真正的宗旨，就像從荊山（Jing Shan）彙集美玉，從溟海（Ming Hai）彙集百川一樣。火生於木，與日月一同光明。識轉為如，本體同一相而平等照耀。成就佛道的是法，承載法的是經。廣泛地普度眾生，如同大通（Mahābhijñā）。發菩提心如同陛下您的心意。』唐代宗看完后稱讚很好，改年號為大曆元年。
（三 丙午年）道義禪師（Daoyi Chanshi）。這年建造金閣寺（Jinge Temple），敕令十節度使用兩稅來資助。七月，開始在宮中舉辦盂蘭盆會（Ullambana），設定高祖（Gaozu）、太宗（Taizong）以下七位先帝的牌位，準備皇帝儀仗。
【English Translation】 English version: Among the hundreds of grandsons of Emperor Xuanzong (玄宗, posthumous title), the eldest legitimate grandson inherited the throne according to the principle of succession by the eldest son of the legal wife. Later, Yuan Zai (元載) was appointed as the prime minister, and Li Bi (李泌) was dismissed. After Yuan Zai (元載) was executed, Yang Wan (楊綰) was reappointed. Emperor Daizong (代宗) died in the Zichen Hall (紫宸殿) at the age of fifty-three and was buried in the Yuan Mausoleum (元陵), having reigned for seventeen years.
(Yi Si Year) The reign year was changed to Yongtai. In September, gold and bronze Buddha statues were cast at the Guangshun Gate (光順門), and officials were led to worship them. In October, the Tubo (吐蕃) army invaded the capital. The 'Renwang Sutra' (仁王經, Sutra of Benevolent Kings) was taken out from the palace and transported to Ximing Temple (西明寺) and other temples, where it was lectured from a hundred-foot-high platform. Afterwards, the Tubo (吐蕃) army retreated. Emperor Daizong (代宗) dreamed that the Sixth Patriarch Huineng (惠能, Huineng) requested the return of his robe and bowl to Caoxi (曹溪). The next day, he sent an envoy to return them. At that time, wars were frequent, and Emperor Daizong (代宗) was deeply worried about this. Prime Minister Wang Jin (王縉) said, 'The country enjoys long-lasting fortune, which is brought about by efficacious blessings. Even if we encounter many difficulties, they are not worth mentioning. The disasters caused by An Lushan (安祿山) and Shi Siming (史思明) spread everywhere, but they ultimately suffered the consequences due to their sons. Pugu Huaien (僕固懷恩) defected in battle, and the invading foreign enemies retreated before they even fought. This is not due to human power.' Emperor Daizong (代宗) therefore became more devoted to Buddhism, building temples and conducting sacrifices. He issued an edict that officials throughout the country should not whip or insult monks and nuns. The 'Renwang Huguo Jing' (仁王護國經, Sutra of Benevolent Kings Who Protect the Nation) was lectured in the palace, and Amoghavajra (不空三藏) was ordered to translate.
(Two) The old version of the scriptures was re-translated, and Emperor Daizong (代宗) personally wrote a preface for it. The court granted Amoghavajra (不空) the official position of Tejin Hongluqing (特進鴻臚卿). In this year, the Dharma Master Liang Ben (良賁) was ordered to write a new commentary on the 'Renwang Sutra' (仁王經疏) in the Taoyuan (桃園) of the Daming Palace (大明宮), which was completed. Liang Ben (良賁) presented it in a memorial, which roughly stated: 'Wash the mind and cleanse thoughts, seek the sound of silence, and elucidate the meaning of the scriptures. This is all enlightened by the heavenly palace and blessed by the power of the Buddha. All rely on the scriptures and treatises to propagate the true doctrine, just like gathering jade from Jing Mountain (荊山) and gathering hundreds of rivers from the Ming Sea (溟海). Fire is born from wood, shining brightly with the sun and moon. Consciousness transforms into Suchness, the essence is the same and equally illuminates. What accomplishes the Buddha's path is the Dharma, and what carries the Dharma is the Sutra. To widely deliver sentient beings is like Mahābhijñā (大通). Arousing Bodhicitta is like Your Majesty's intention.' After reading it, Emperor Daizong (代宗) praised it as excellent and changed the reign year to Dali (大曆) Year 1.
(Three, Bingwu Year) Chan Master Daoyi (道義禪師). In this year, the Jinge Temple (金閣寺) was built, and the ten Jiedushi (節度使) were ordered to assist with the two taxes. In July, the Ullambana Festival (盂蘭盆會) was first held in the palace, with memorial tablets set up for the seven emperors from Gaozu (高祖) and Taizong (太宗) onwards, and imperial regalia prepared.
巨幡。各以帝號標其上。自太廟迎入內道場。鐃吹鼓舞旌幢燭天。是日立仗百僚于光順門迎拜導從。自是歲以為常癸未太廟二宮生靈芝。帝賦詩美之。百僚皆屬和。
(四 丁未) ○大教東被七百年矣。
七月。宰相杜鴻漸。出撫巴蜀。至益州遣使詣白崖山請禪師無住入城問法曰。弟子聞今和上說無憶無念莫妄三句法門。未審此三句是一是三。無住曰。無憶名戒。無念名定。無妄名慧。然一心不生則具戒定惠。非一非三也。曰后句妄字莫非從心否。無住曰。從女者是。曰有據否。無住曰。法句經云。若起精進心是妄非精進。若能心不妄精進無有涯。又問。師還以三句接人否。對曰。初心學人還令息念澄停識浪清水影現。悟無念體寂滅現前。無念亦不立也。時庭樹鴉鳴。公曰。師還聞否。曰聞。鴉去矣。又問。師今聞否。曰聞。公曰。鴉去無聲。云何言聞。無住顧四眾曰。正法難聞。各宜諦聽。聞與不聞非關聞性。本來不生今亦不滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵流轉。乃至色香味觸亦復如之。當知聞無生滅聞無去來。公與僚屬喜躍稱善。又問。弟子頃著起信論疏二卷。得名解佛法否。曰夫造疏皆用心思量分別。但可著成傳益初學。據論
{ "translations": [ "現代漢語譯本\n巨幡（巨大的旗幟）。各自用皇帝的稱號標在旗幟上面。從太廟迎接進入皇宮內的道場。敲鑼打鼓，歌舞昇平，旌旗招展，燭光照亮天空。這天，設立儀仗隊，百官在光順門迎接皇帝，行拜禮，引導護衛。從此每年都成為慣例。癸未年，太廟和二宮都生長出靈芝，皇帝作詩讚美它，百官都奉命和詩。", "", "（四 丁未） 大教（偉大的佛教教義）向東傳播已經七百年了。", "", "七月，宰相杜鴻漸，出京安撫巴蜀地區。到達益州后，派遣使者前往白崖山，邀請禪師無住入城問道：『弟子聽說現在和尚您說『無憶、無念、莫妄』三句法門，不知道這三句是一句還是三句？』無住回答說：『無憶名為戒，無念名為定，無妄名為慧。然而一心不生，就具備了戒、定、慧，非一非三。』杜鴻漸問：『后一句的『妄』字，莫非是從『心』而來的嗎？』無住說：『從『女』者是（指『妄』字由『女』和『亡』組成）。』杜鴻漸問：『有依據嗎？』無住說：『《法句經》說：『如果生起精進心，這就是虛妄而非真正的精進；如果能做到心不虛妄，精進就沒有止境。』又問：『師父您還用這三句話來接引人嗎？』無住回答說：『對於初學的人，還讓他們止息妄念，使心澄澈平靜，識浪平息，清澈的影子就會顯現。領悟到無念的本體，寂滅的境界就會顯現。但最終，無念也不可執著。』", "當時庭院裡的樹上有烏鴉在鳴叫，杜鴻漸問：『師父您聽見了嗎？』無住說：『聽見了。烏鴉已經飛走了。』杜鴻漸又問：『師父現在聽見了嗎？』無住說：『聽見了。』杜鴻漸說：『烏鴉飛走後就沒有聲音了，您怎麼說聽見了呢？』無住對周圍的僧眾說：『正法難聞，各位應該仔細聽。聽見與否，與聞性的本質無關。聞性本來不生，現在也不會滅。有聲音的時候，是聲塵（聲音的塵埃）自己產生；沒有聲音的時候，是聲塵自己消滅。而這聞性不隨著聲音的產生而產生，也不隨著聲音的消滅而消滅。領悟到這聞性，就能免於被聲塵所迷惑。乃至色、香、味、觸也是如此。應當知道，聞性沒有生滅，聞性沒有來去。』杜鴻漸和他的僚屬們聽了，都歡喜讚歎。又問：『弟子近來寫了《起信論疏》二卷，能算得上了解佛法嗎？』無住說：『造疏都是用心思量分別，只可以寫完成的書用來增益初學者。』」 ], "english_translations": [ "English version\nGiant banners (huge flags). Each was marked with the emperor's title on it. They were welcomed from the ancestral temple into the inner palace's Daog場 (ceremonial ground). The sounds of gongs and drums, along with dancing, filled the air, and the banners and candles lit up the sky. On this day, a ceremonial guard was established, and the officials greeted the emperor at Guangshun Gate, bowing and escorting him. From then on, it became a yearly custom. In the year Guiwei, Ganoderma (auspicious fungus) grew in the ancestral temple and the two palaces. The emperor composed a poem to praise it, and all the officials were ordered to write poems in response.", "", "(4th, Dingwei) The Great Teaching (Buddhism) has been spreading eastward for seven hundred years.", "", "In July, the Prime Minister Du Hongjian was dispatched to pacify the Ba and Shu regions. Upon arriving in Yizhou, he sent an envoy to White Cliff Mountain to invite Chan Master Wuzhu into the city to inquire about the Dharma, saying, 'This disciple has heard that the Venerable speaks of the 'no-recollection, no-thought, no-delusion' three-phrase Dharma gate. I do not know whether these three phrases are one or three?' Wuzhu replied, 'No-recollection is called Sila (precepts), no-thought is called Samadhi (meditation), and no-delusion is called Prajna (wisdom). However, when a single thought does not arise, one possesses Sila, Samadhi, and Prajna, which are neither one nor three.' Du Hongjian asked, 'Does the 'delusion' character in the last phrase not originate from the 'mind'?' Wuzhu said, 'That which comes from 'woman' is so (referring to the composition of the character 'delusion,' which includes the radical for 'woman').' Du Hongjian asked, 'Is there any basis for this?' Wuzhu said, 'The Dhammapada (法句經) says, 'If one arises with a mind of diligence, that is delusion, not true diligence; if one can keep the mind free from delusion, diligence has no end.' He further asked, 'Does the Master still use these three phrases to guide people?' Wuzhu replied, 'For beginners, we still instruct them to cease their thoughts, to make their minds clear and calm, so that the waves of consciousness subside and clear reflections appear. When they realize the essence of no-thought, the state of Nirvana (寂滅) will manifest. But ultimately, no-thought should not be clung to either.'", "At that time, crows were cawing in the trees in the courtyard. Du Hongjian asked, 'Master, do you hear it?' Wuzhu said, 'I hear it. The crows have already flown away.' Du Hongjian then asked, 'Master, do you hear it now?' Wuzhu said, 'I hear it.' Du Hongjian said, 'There is no sound after the crows have flown away, how can you say you hear it?' Wuzhu said to the surrounding monks, 'The true Dharma is difficult to hear; everyone should listen carefully. Hearing or not hearing is not related to the essence of hearing. The essence of hearing does not originally arise, nor will it cease now. When there is sound, it is the sound-dust (聲塵) that arises by itself; when there is no sound, it is the sound-dust that ceases by itself. And this essence of hearing does not arise with the arising of sound, nor does it cease with the ceasing of sound. Realizing this essence of hearing, one can avoid being deluded by sound-dust. The same applies to form, smell, taste, and touch. One should know that the essence of hearing has no arising or ceasing, no coming or going.' Du Hongjian and his officials were delighted and praised his words. He further asked, 'This disciple has recently written two volumes of 'Commentary on the Awakening of Faith,' can I be considered to understand the Buddha Dharma?' Wuzhu said, 'Writing commentaries involves using the mind to think and discriminate; it can only be written into books to benefit beginners.'" ] }
云。知一切法從本以來離言說相離文字相離心緣相畢竟平等無有變異。唯是一心故名真如。今相公著言說相著名字相著心緣相。既著種種相。何由體解佛法。公稽首曰。師今從理確論。合心地法門實不思議。然何由得不生不滅契解脫去答曰。見境心不起名不生。不生即不滅。既無生滅即不被前塵所縛。當處解脫。公曰。何謂識心見性。答曰。一切學道人隨念流浪。蓋為不識真心不見本性。真心者。念生亦不順生。念滅亦不依寂。不來不去不定不亂。不取不捨不沈不浮。無為無相活鱍鱍平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。鴻漸由是棲心禪悅。嘗有詩云。長愿追禪理安能揖化源。晚以疾辭宰相。釋位三日而薨。臨終沐浴儼朝服加僧伽黎剃鬚發而逝。遺命依沙門法葬。
論曰。無住說法簡當明妙。雅合首楞嚴所謂聞無生滅之旨。宜乎聞者悟悅而信解也。鴻漸靈武策立功臣。家世奉佛。其臨終剔發須服僧衣。遂與宋朝王文王公旦肖焉。雖文正公巨德元勛完名高節卓冠名臣之表非鴻漸所能彷彿。然暮年付囑諸子及其友楊文公大年。丁寧曲折。文公談苑著之甚詳。茲可想見知佛之深而見道之明也。嗚呼吾宗直指當人見聞覺知。一段大事本爾現成。柰何人自棄昧往往終身役役為他間事長無明者。
【現代漢語翻譯】 現代漢語譯本 云：要知道一切法從根本上來說，都是脫離言語表達的表象，脫離文字的表象，脫離心念思慮的表象，最終是平等一如，沒有任何變異的。唯一的真心才叫做真如。現在您執著于言語表達的表象，執著于文字的表象，執著於心念思慮的表象。既然執著于種種表象，又怎麼能夠真正理解佛法呢？ 公（指裴休）稽首說：大師您現在從理上進行確切的論述，這契合心地的法門實在是不可思議。然而，要怎樣才能達到不生不滅，契入解脫的境界呢？ 答：見到外境時內心不起念，就叫做不生。不生也就是不滅。既然沒有生滅，就不會被外在的塵境所束縛，當下就能得到解脫。 公問：什麼是識心見性呢？ 答：一切學道的人，隨著念頭而流浪，都是因為不認識真心，不見本性。真心，就是念頭生起時也不順應它生起，念頭滅去時也不執著于寂滅。不來不去，不靜不定，不亂不雜，不取不捨，不沉不浮，無為無相，活潑潑地平常自在。這個心體畢竟是不可得的，沒有什麼可以感知覺察的。觸目所及都是如如不動的，無不是見性。 鴻漸（指裴休，字鴻漸）因此安住于禪定的喜悅之中，曾經作詩說：『長久地希望追隨禪的真理，怎能去迎合世俗的變化之源呢？』晚年因病辭去宰相之職，卸任三天後去世。臨終時沐浴更衣，穿戴整齊的朝服，披上僧伽黎（kāṣāya，袈裟），剃去鬚髮而逝。遺囑按照沙門（śrāmaṇa，出家人）的葬禮方式安葬。
論曰：無住（wú zhù，禪師名號）說法簡明扼要，精妙無比，恰好符合《首楞嚴經》（Śūraṅgama Sūtra）所說的『聽聞無生滅的旨意』。聽聞的人理應領悟喜悅而信受理解。鴻漸是靈武（地名）平定叛亂的功臣，世代信奉佛教。他臨終時剃髮須，穿僧衣，這與宋朝的王文（王旦）相似。雖然文正公（范仲淹）的偉大品德、卓越功勛、完美名聲、高尚節操，卓然超群，是名臣中的表率，不是鴻漸所能比擬的。然而，他晚年囑咐兒子們以及他的朋友楊文公（楊億），詳細周到，楊文公的《談苑》記載得很詳細。由此可以想見他知佛之深，見道之明啊！ 唉！我們宗門直指人心，當下見聞覺知，這一段大事本來就是現成的。奈何人們自己拋棄矇昧，往往終身忙碌，為他人之事奔波，長久地處於無明之中啊！
【English Translation】 English version Yun: Know that all dharmas, from their very origin, are apart from the characteristics of verbal expression, apart from the characteristics of written words, apart from the characteristics of mental contemplation, and are ultimately equal without any alteration. Only the one mind is called True Thusness (Tathatā). Now, you, sir, are attached to the characteristics of verbal expression, attached to the characteristics of names, and attached to the characteristics of mental contemplation. Since you are attached to all sorts of characteristics, how can you truly understand the Buddha-dharma? The Duke (referring to Pei Xiu) bowed his head and said: 'Master, your precise discussion from the perspective of principle is truly inconceivable, aligning with the Dharma gate of the mind-ground. However, how can one attain non-birth and non-extinction, and enter into liberation?' Answer: 'When the mind does not arise upon seeing objects, this is called non-birth. Non-birth is non-extinction. Since there is no birth and extinction, one is not bound by the defilements of the external world, and one is liberated in the present moment.' The Duke asked: 'What is recognizing the mind and seeing the nature?' Answer: 'All practitioners who follow the path, wandering with their thoughts, do so because they do not recognize the true mind and do not see their original nature. The true mind is such that when a thought arises, it does not accord with its arising; when a thought ceases, it does not rely on stillness. It neither comes nor goes, is neither still nor moving, is neither confused nor disordered, neither grasping nor abandoning, neither sinking nor floating, is non-contrived and without characteristics, lively and naturally at ease. This mind-essence is ultimately unattainable, and nothing can be perceived or known. Everything one encounters is as it is, and there is nothing that is not seeing the nature.' Hongjian (Pei Xiu's courtesy name) therefore dwelled in the joy of Chan meditation, and once wrote a poem saying: 'I long to pursue the principles of Chan, how can I welcome the sources of worldly change?' In his later years, he resigned from his position as Prime Minister due to illness, and passed away three days after relinquishing his post. At the time of his death, he bathed and changed, wearing his formal court attire, draped with a Saṃghāti (kāṣāya, monastic robe), and shaved his beard and hair before passing away. He left instructions to be buried according to the monastic customs of a Śrāmaṇa (śrāmaṇa, Buddhist monk).
Commentary: Wuzhu's (wú zhù, Chan master's name) Dharma talk was concise, clear, and wonderfully profound, perfectly aligning with what the Śūraṅgama Sūtra says about 'hearing the meaning of non-birth and non-extinction.' It is fitting that those who hear it should awaken with joy and accept it with understanding. Hongjian was a meritorious official who helped establish peace in Lingwu (place name), and his family had been devout Buddhists for generations. His shaving his beard and wearing monastic robes at the time of his death is similar to Wang Dan of the Song Dynasty. Although Duke Wenzheng (Fan Zhongyan)'s great virtue, outstanding achievements, perfect reputation, and noble integrity were exemplary among meritorious officials, surpassing what Hongjian could emulate, his detailed and thorough instructions to his sons and his friend Yang Yi (Duke Wengong) in his later years are recorded in detail in Yang Wengong's 'Tales from the Study.' From this, one can imagine the depth of his knowledge of the Buddha and the clarity of his understanding of the Way! Alas! Our school directly points to the human mind, to the present moment of seeing, hearing, feeling, and knowing. This great matter is inherently complete. How unfortunate that people abandon themselves to ignorance, often busying themselves throughout their lives with the affairs of others, remaining in ignorance for a long time!
天下碌碌皆是。若二公能自回頭存心後世打徹大事。夫豈易得也哉。
(五 戊申) 清涼國師澄觀。字大休。會稽人。姓夏侯氏。生於開元戊寅。身長九尺四寸。垂手過膝。口四十齒。目光夜發。晝乃不眴。天寶七年出家。至肅宗二年丁酉受具。是年奉詔入內敕譯華嚴。初至德中即以十事自勵曰。體不捐沙門之表。心不違如來之制。坐不背法界之經。性不染情礙之境。足不履尼寺之塵。脅不觸居士之榻。目不視非儀之彩。舌不味過午之肴。手不釋圓明之珠。宿不離衣缽之側。從牛頭忠徑山欽。問西來宗旨。授華嚴圓教於京都詵禪師。至是大曆三年代宗詔入內。與大辯正三藏譯經。為潤文大德。既而辭入五臺大華嚴寺覃思華嚴。以五地聖人棲身佛境心體真如。猶於後得智起世俗心學世間解。繇是博覽六藝圖史九流異學華夏訓詁竺經梵字及四圍五明聖教世典等書。靡不該洽。至建中四年下筆著疏。先求瑞應。一夕夢金容當陽山峙。光相颙颙。因以手捧咽面門。既覺而喜以謂獲光明遍照之徴。自是落筆無停思。乃以信解行證。分華嚴為四科。理無不包。觀每慨舊疏未盡經旨。唯賢首國師頗涉淵源。遂宗承之制疏。凡歷四年而文成。又夢身為龍。矯首南臺尾蟠北臺。宛轉凌虛鱗鬣耀日。須臾變百千數蜿蜓青冥。分散四
{ "translations": [ "現代漢語譯本：", "世人奔波勞碌，皆是如此。如果二位能夠回頭反思，將心思放在身後之事，徹底領悟這件大事，那豈是容易得到的啊。", "", "（五 戊申）清涼國師澄觀（Cheng Guan，人名），字大休（Da Xiu，字），會稽（Kuaiji，地名）人，姓夏侯（Xiahou，姓）。生於開元（Kaiyuan，年號）戊寅年。身高九尺四寸，雙手下垂超過膝蓋。口中有四十顆牙齒，目光在夜晚發亮，白天則不眨眼。天寶（Tianbao，年號）七年出家，至肅宗（Suzong，人名）二年丁酉年受具足戒。這年奉詔入宮敕令翻譯《華嚴經》（Huayan Jing）。最初在至德（Zhide，年號）年間就以十件事自我勉勵：身體不捨棄沙門（Shamen，佛教出家人的通稱）的表相，內心不違背如來（Rulai，佛的稱號）的教制，坐時不背離法界（Fajie，佛教用語，指一切事物所存在的境界）的經典，本性不沾染情感障礙的境地，腳不踏入尼寺（Nisi，尼姑庵）的塵土，身體不接觸居士（Jushi，在家信佛的佛教徒）的床榻，眼睛不看非禮儀的色彩，舌頭不品嚐過午的食物，手不離開圓明（Yuanming，佛教用語，指圓滿光明的智慧）的寶珠，睡覺不離開衣缽（Yibo，佛教出家人所用的袈裟和缽）的旁邊。跟隨牛頭忠（Niutou Zhong，人名）和徑山欽（Jingshan Qin，人名），詢問西來宗旨（Xilai Zongzhi，指禪宗的宗旨）。在京都（Jingdu，地名）從詵禪師（Shen Chanshi，人名）那裡接受《華嚴圓教》（Huayan Yuanjiao）。到了大曆（Dali，年號）三年，代宗（Daizong，人名）下詔入宮，與大辯正三藏（Dabianzheng Sanzang，人名）翻譯佛經，擔任潤文大德（Runwen Dade，負責潤飾文字的高僧）。不久之後辭別入五臺山（Wutai Shan，山名）大華嚴寺（Dahuayan Si，寺名）深入思考《華嚴經》。認為五地（Wudi，佛教用語，指菩薩修行過程中的五個階段）聖人棲身於佛境（Fojing，佛教用語，指佛所居住的境界），心體真如（Zhenru，佛教用語，指事物的真實本性），仍然會從后得智（Houdezhi，佛教用語，指獲得佛果后所產生的智慧）生起世俗之心，學習世間的理解。因此廣泛閱讀六藝（Liuyi，古代的六種技藝，即禮、樂、射、御、書、數）圖史（Tushi，地圖和史書）、九流（Jiuliu，指儒家、道家等九個學派）異學（Yixue，不同的學說），華夏（Huaxia，中國的古稱）訓詁（Xungu，解釋古代文獻的文字和意義），竺經（Zhujing，指印度的佛經）梵字（Fanzi，梵文），以及四圍五明（Siwei Wuming，指古印度的一種學術體系）聖教（Shengjiao，指聖人的教誨）世典（Shidian，指世俗的典籍）等書籍，沒有不廣泛涉獵的。到了建中（Jianzhong，年號）四年，開始下筆撰寫疏解，先求得吉祥的徵兆。一天晚上夢見金色的佛像在當陽山（Dangyang Shan，山名）聳立，光芒四射，於是用手捧住佛像的咽喉和麵門。醒來後感到高興，認為獲得了光明遍照的徵兆。從此下筆如有神助，思如泉涌。於是將《華嚴經》分為信、解、行、證四個部分。道理無所不包。澄觀常常感嘆舊的疏解沒有完全表達經文的旨意，只有賢首國師（Xianshou Guoshi，法藏的尊稱）頗為深入淵源。於是宗承他的學說來製作疏解，總共歷時四年而完成。又夢見自己化身為龍，昂首于南臺（Nantai，地名），尾巴盤繞在北臺（Beitai，地名），宛轉騰空，鱗片閃耀著日光。須臾之間變成成百上千條，蜿蜒于青冥之中，分散四處。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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方而去。識者以為流通之像也。初為眾講之。感景雲凝停講堂庭前之空中。又為僧睿等著隨疏演義四十卷隨文手鏡一百卷云。
(六) 是年帝召國師惠忠入內。引太白山人見之。帝曰。此人頗有見解。請師驗之。忠曰。汝蘊何能。山人曰。忝識山識地識字善算。曰山人所居之山。是雄山是雌山。山人茫然不能對。忠曰。識地否。曰識。忠指殿上地問曰。此是何地。答曰。容弟子算方知。忠曰。識字否。曰識。忠於地上畫一畫曰。此甚字。山人曰。是一字。忠曰。土上一畫是王字。何謂一字耶。又問。能算否。曰能。忠曰。三七是多少。山人曰。國師琉弟子。三七豈非二十一。忠曰。卻是山人算貧道。三七是十。何謂二十一。復問。更有何能。答曰。弟子縱有亦不敢向國師開口。忠曰。縱汝有能。亦俱未是。師卻謂帝曰。問山不識山。問地不識地。問字不識字。問算不解算。陛下何處得此懵漢來。帝謂山人曰。朕有國位不足為寶。師乃國寶也。山人曰。陛下真識寶者矣。
(七) 是歲詔徑山道欽禪師至闕下。帝親加瞻禮。一日師在內庭。見帝起立。帝曰。師何以起。欽曰。檀越何得向四威儀中見貧道。帝悅謂忠國師曰。朕欲賜欽師一名。忠欣然奉詔。遂賜號國一禪師。后辭歸本山。馬祖大師令門人智藏
【現代漢語翻譯】 現代漢語譯本：於是（他）離開了。知曉的人認為這是流通佛法的象徵。起初，他為大眾講解佛法，感得祥雲凝聚停留在講堂庭院前的空中。他又為僧睿等人撰寫了《隨疏演義》四十卷和《隨文手鏡》一百卷，闡釋經義。 （六）這年，皇帝召國師惠忠（Huizhong，人名）入宮，引薦太白山人（Taibai Shanren，人名）與他相見。皇帝說：『這個人頗有些見解，請國師驗證一下。』惠忠（Huizhong）問：『你有什麼本領？』山人（Shanren）說：『略識山、識地、識字，擅長算術。』（惠忠）問：『山人（Shanren）所居住的山，是雄山還是雌山？』山人（Shanren）茫然不能回答。惠忠（Huizhong）問：『識地嗎？』（山人）答：『識。』惠忠（Huizhong）指著殿上的地面問：『這是什麼地？』（山人）回答說：『容弟子算一下才能知道。』惠忠（Huizhong）問：『識字嗎？』（山人）答：『識。』惠忠（Huizhong）在地上畫了一畫說：『這是什麼字？』山人（Shanren）說：『是「一」字。』惠忠（Huizhong）說：『「土」字上面一畫是「王」字，怎麼說是「一」字呢？』又問：『能算嗎？』（山人）答：『能。』惠忠（Huizhong）問：『三七是多少？』山人（Shanren）說：『國師您戲弄弟子，三七豈不是二十一？』惠忠（Huizhong）說：『卻是山人（Shanren）你算計貧道，三七是十，怎麼說是二十一？』又問：『還有什麼本領？』（山人）回答說：『弟子縱然有，也不敢向國師開口。』惠忠（Huizhong）說：『縱然你有本領，也都不算什麼。』國師回頭對皇帝說：『問山不識山，問地不識地，問字不識字，問算不解算，陛下從哪裡找來這個糊塗人？』皇帝對山人（Shanren）說：『朕的國位不足為寶，國師才是國寶啊。』山人（Shanren）說：『陛下真是識寶的人啊。』 （七）這年，皇帝下詔讓徑山道欽禪師（Jing Shan Daoqin Chanshi，人名）到京城。皇帝親自瞻仰禮拜。一天，禪師在內庭，看見皇帝站起身。皇帝問：『禪師為何起身？』道欽（Daoqin）說：『施主為何在行住坐臥四威儀中看到貧僧？』皇帝高興地對惠忠國師（Huizhong Guoshi）說：『朕想賜給道欽禪師（Daoqin Chanshi）一個名號。』惠忠（Huizhong）欣然接受詔命，於是賜號為『國一禪師』。後來（道欽禪師）辭別返回本山，馬祖大師（Mazu Dashi，人名）命令門人智藏（Zhizang，人名）
【English Translation】 English version: Thereupon, he departed. Those who understood considered it a symbol of the propagation of the Dharma. Initially, he lectured to the masses, and auspicious clouds gathered and lingered in the air before the courtyard of the lecture hall. He also wrote 'Commentaries Following the Sutra' (Sui Shu Yan Yi) in forty volumes and 'A Handbook Following the Text' (Sui Wen Shou Jing) in one hundred volumes for Seng Rui (Seng Rui, a person) and others, elucidating the meaning of the scriptures. (6) In this year, the Emperor summoned National Teacher Huizhong (Huizhong, a person's name) into the palace and introduced Taibai Shanren (Taibai Shanren, a person's name) to him. The Emperor said, 'This person has some insights; please, National Teacher, examine him.' Huizhong (Huizhong) asked, 'What abilities do you possess?' Shanren (Shanren) said, 'I have a slight knowledge of mountains, land, and characters, and I am good at arithmetic.' (Huizhong) asked, 'The mountain where Shanren (Shanren) resides, is it a male mountain or a female mountain?' Shanren (Shanren) was at a loss and could not answer. Huizhong (Huizhong) asked, 'Do you know the land?' (Shanren) replied, 'I do.' Huizhong (Huizhong) pointed to the ground in the hall and asked, 'What land is this?' (Shanren) replied, 'Allow this disciple to calculate it before I know.' Huizhong (Huizhong) asked, 'Do you know characters?' (Shanren) replied, 'I do.' Huizhong (Huizhong) drew a line on the ground and said, 'What character is this?' Shanren (Shanren) said, 'It is the character 'one'.' Huizhong (Huizhong) said, 'A line above the character 'earth' is the character 'king'; how can you say it is the character 'one'?' He then asked, 'Can you calculate?' (Shanren) replied, 'I can.' Huizhong (Huizhong) asked, 'What is three times seven?' Shanren (Shanren) said, 'National Teacher, you are teasing this disciple; isn't three times seven twenty-one?' Huizhong (Huizhong) said, 'It is Shanren (Shanren) who is calculating this poor monk; three times seven is ten, how can you say it is twenty-one?' He further asked, 'What other abilities do you have?' (Shanren) replied, 'Even if this disciple has them, I dare not speak of them to the National Teacher.' Huizhong (Huizhong) said, 'Even if you have abilities, they are all insignificant.' The National Teacher turned to the Emperor and said, 'Asked about mountains, he does not know mountains; asked about land, he does not know land; asked about characters, he does not know characters; asked about calculation, he does not understand calculation. Where did Your Majesty find this muddle-headed person?' The Emperor said to Shanren (Shanren), 'My position as Emperor is not worth treasuring; the National Teacher is the national treasure.' Shanren (Shanren) said, 'Your Majesty is truly one who recognizes treasures.' (7) In this year, the Emperor issued an edict summoning Chan Master Daoqin of Jing Mountain (Jing Shan Daoqin Chanshi, a person's name) to the capital. The Emperor personally paid homage and respect. One day, the Chan Master was in the inner court and saw the Emperor stand up. The Emperor asked, 'Why does the Chan Master stand up?' Daoqin (Daoqin) said, 'Why does the benefactor see this poor monk within the four dignities of walking, standing, sitting, and lying down?' The Emperor happily said to National Teacher Huizhong (Huizhong Guoshi), 'I wish to bestow a name upon Chan Master Daoqin (Daoqin Chanshi).' Huizhong (Huizhong) gladly accepted the edict and bestowed the title 'National One Chan Master'. Later, (Chan Master Daoqin) bid farewell and returned to his mountain. Great Master Mazu (Mazu Dashi, a person's name) ordered his disciple Zhizang (Zhizang, a person's name)
問十二時中以何為境。師曰。待汝回去時有信。藏曰。只今便回。師曰。傳語卻須問取曹溪。又僧問。如何是祖師西來意。師曰。汝問不當。曰如何得當。師曰。待吾滅后卻向汝說。至貞元八年示寂。賜謚大覺禪師。
(八 己酉) 牛頭惠忠禪師示寂。師得法于威師。為牛頭宗第六祖。平生一衲不易器用唯一鐺。嘗有供僧谷二廩。盜者窺伺虎為守。縣令張遜者入山頂謁。問師有何徒弟。曰有三五人。遜曰。可得見否。師敲床三下有三虎哮吼而出。遜驚怖而退。及移居莊嚴寺將建法堂。有古樹群鵲巢其上。師謂巢曰。此地建堂女可速去。言訖群鵲遷巢他樹。及筑基有二神人定其四角。潛資夜役不日而成。由是學徒雲集。師有安心偈曰。人法雙凈。善惡兩妄。直心真實。菩提道場。至是將終。石室前掛鐺樹掛衣藤無故枯死。師集眾布薩訖淨髮浴身。是夕有瑞雲覆其院。空中復有天樂之聲。詰旦怡然坐化。俄頃風雨暴作震折林木。有白虹貫于巖壑云。
(九 庚戌) 西域大耳三藏至京師。自云得他心慧眼。帝令入光宅寺。請國師惠忠試驗。忠問。汝得他心通耶。對曰。不敢。忠曰。汝道老僧即今在什麼處。三藏云。和上是一國之師。何得往天津橋看弄猢孫。又問。老僧即今在什麼處。三藏曰。和上是一國之
【現代漢語翻譯】 現代漢語譯本 問：十二時辰中以什麼作為境界？ 師父說：等你回去的時候自有訊息。 僧人藏說：我現在就回去。 師父說：傳話卻必須要問曹溪（六祖慧能的道場）。 又有僧人問：如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 師父說：你問得不對。 僧人說：如何才對？ 師父說：等我圓寂之後再告訴你。 至貞元八年圓寂，朝廷賜謚號為大覺禪師。
（八 己酉）牛頭惠忠禪師圓寂。惠忠禪師從威師處得法，是牛頭宗第六代祖師。他一生只穿一件衲衣，器物只有一個鐺。曾經有兩倉穀子供養僧人，盜賊窺視時有老虎守護。縣令張遜入山頂拜謁，問禪師有多少徒弟。禪師說：有三五人。張遜說：可以見見嗎？禪師敲床三下，有三隻老虎咆哮而出，張遜驚恐而退。等到遷移到莊嚴寺準備建造法堂時，有一棵古樹，樹上有很多喜鵲築巢。禪師對鵲巢說：這裡要建造法堂，你們可以快點離開。說完，喜鵲們就遷巢到其他樹上。等到打地基時，有兩位神人確定四個角的位置，暗中幫助夜間施工，沒幾天就完成了。因此，來學習的人很多。禪師有《安心偈》說：人法雙凈，善惡兩妄，直心真實，菩提道場。 將要圓寂時，石室前的掛鐺樹和掛衣藤無緣無故地枯死。禪師召集眾人進行布薩（一種佛教儀式），然後淨髮浴身。當晚有祥瑞的雲彩覆蓋寺院，空中還有天樂的聲音。第二天早晨，禪師安詳地坐化。不久，狂風暴雨大作，震斷林木。有一道白虹貫穿巖壑。
（九 庚戌）西域大耳三藏來到京師，自稱得到了他心慧眼（能夠知道他人心思的智慧和眼睛）。皇帝命令他進入光宅寺，請國師惠忠試驗他。 惠忠問：你得到了他心通（能夠知道他人心思的神通）嗎？ 三藏回答說：不敢當。 惠忠說：你說老僧現在在什麼地方？ 三藏說：和上（對僧人的尊稱）是一國之師，為什麼跑到天津橋看耍猴戲？ 又問：老僧現在在什麼地方？ 三藏說：和上是一國之
【English Translation】 English version Asked: What is taken as the realm within the twelve periods of the day? The Master said: When you return, you will have news. The monk Zang said: I will return right now. The Master said: When conveying the message, you must ask Caoxi (the Sixth Patriarch Huineng's monastery). Another monk asked: What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)? The Master said: Your question is not appropriate. The monk said: How can it be appropriate? The Master said: After I pass away, I will tell you. He passed away in the eighth year of Zhenyuan, and the court bestowed the posthumous title of Greatly Enlightened Zen Master.
(8th year, Ji-You) Zen Master Niutou Huizhong passed away. Zen Master Huizhong received the Dharma from Master Wei and was the sixth patriarch of the Niutou School. Throughout his life, he wore only one patched robe, and his utensils consisted of only one pot. He once had two granaries of grain to support the monks, and tigers guarded them when thieves spied on them. County Magistrate Zhang Xun entered the mountain top to pay respects and asked the Master how many disciples he had. The Master said: Three or five people. Zhang Xun said: Can I see them? The Master knocked on the bed three times, and three tigers roared out, causing Zhang Xun to retreat in fear. When he moved to Zhuangyan Temple to build the Dharma Hall, there was an ancient tree with many magpies nesting on it. The Master said to the magpie nests: This place is to build a Dharma Hall, you can leave quickly. After he finished speaking, the magpies moved their nests to other trees. When the foundation was being laid, two divine beings determined the positions of the four corners, secretly helping with the night work, and it was completed in a few days. Therefore, many people came to study. The Master has a 'Verse of Peace of Mind' which says: 'Both person and Dharma are pure, good and evil are both false, a straight mind is true, the Bodhi (enlightenment) is the place of practice.' When he was about to pass away, the tree where the pot was hung and the vine where the clothes were hung in front of the stone chamber withered for no reason. The Master gathered the assembly to perform the Posadha (a Buddhist ceremony), then purified his hair and bathed his body. That night, auspicious clouds covered the temple, and there was the sound of heavenly music in the air. The next morning, the Master passed away peacefully in a seated posture. Soon after, a violent storm arose, breaking trees. A white rainbow pierced through the ravines.
(9th year, Geng-Xu) The Western Region Tripitaka (Buddhist scripture) Da'er arrived in the capital, claiming to have obtained the wisdom eye of knowing others' minds (the wisdom and eyes that can know the minds of others). The emperor ordered him to enter Guangzhai Temple and invited National Teacher Huizhong to test him. Huizhong asked: Have you obtained the power of knowing others' minds (the supernatural power to know the minds of others)? The Tripitaka replied: I dare not claim that. Huizhong said: Tell me, where is this old monk right now? The Tripitaka said: The Upadhyaya (a respectful term for monks) is the teacher of the country, why did he run to Tianjin Bridge to watch monkey shows? He asked again: Where is this old monk right now? The Tripitaka said: The Upadhyaya is the teacher of the country
師。何得去西川看競渡。忠第三問語亦如前三藏良久罔知去處。忠叱曰。這野狐精。他心通在什麼處。三藏無對。
論曰。四祖下融大師橫說豎說。猶未知向上關棙子。此黃檗運公語也。以黃檗大機大用逸格手段。作如是說則其然矣異時學人相似語言以為禪道者。凡貶剝諸方往往猶不止於此。嗚呼世謂學不躐等。矧吾宗單傳心印用以了生死者。其可以躐等乎。觀牛頭諸祖道盛一時。于死生之際感驗昭著。有生而百鳥䘖花虎狼給侍者。有滅而鳥獸哀鳴逾月乃止者。有異香經旬而歇者。有山林變白溪澗絕流者。有空中神幡從西而來繞山數匝者。有所居舊院林木變白七日而復者。及是忠禪師所感。皆不思議事。出於造化之表。自非神德妙行蔽天地而不恥關百聖而不慚者曷以臻此邪。如大耳三藏。分證小果得五神通。及見國師初二度國師以有所緣心則灼見其處。及第三度國師入甚深秘密大寂定門。大耳於是茫然不知。然則證果有階級。大道有淺深。端不誣矣。或謂巫咸相壺子揕擬國師者。自性圓通與夫區區術數。烏可同年而語哉。
(十) 是年大廣智三藏不空示疾。誡門人曰。普賢行愿出無邊法門。汝等勤而行之。宜觀菩提心本尊大印直詮阿字。了法無生證大覺身。又命弟子趙遷執筆。授所撰涅槃軌範以貽後世
【現代漢語翻譯】 現代漢語譯本： 忠禪師問：『你如何得知去西川觀看競渡之事？』忠禪師第三次提問，語氣與前兩次相同。三藏良久也無法知曉他要去的地方。忠禪師呵斥道：『你這野狐精！你的他心通在哪裡？』三藏無言以對。
評論說：四祖門下的融大師，無論怎麼說，還是不知道向上的關鍵。這是黃檗希運禪師的話。以黃檗禪師的大機大用、超凡脫俗的手段，這樣說當然可以。如果後來的學人模仿這種語言，把它當作禪道，那麼貶低其他地方的禪法，往往還不止於此。唉！世人說學習不能越級。更何況我們禪宗是單傳心印，用來了生脫死的，怎麼可以越級呢？
看看牛頭宗的各位祖師，道風鼎盛一時，在生死之際的感應非常明顯。有的出生時百鳥銜花，虎狼侍奉；有的圓寂時鳥獸哀鳴，超過一個月才停止；有的異香持續十幾天才消散；有的山林變成白色，溪澗斷流；有的空中出現神幡從西方而來，繞山數圈；有的居住的舊院林木變成白色，七天後恢復原狀。以及忠禪師所感應到的，都是不可思議的事情，超出了造化的範圍。如果不是神德妙行，遮蔽天地而不感到羞愧，關閉百聖而不感到慚愧的人，怎麼能達到這種境界呢？
比如大耳三藏，分證小果，得到五神通。等到見到國師時，最初兩次國師因為他有所緣之心，所以能清楚地看到他的去處。等到第三次國師進入甚深秘密大寂定門時，大耳於是茫然不知。既然如此，那麼證果有階級，大道有深淺，確實不是虛假的。或者有人說巫咸相壺子可以和國師相比，但是自性圓通和區區術數，怎麼可以相提並論呢？
(十) 這年，大廣智三藏不空（Amoghavajra）示疾，告誡門人說：『普賢行愿（Samantabhadra's practices and vows）能生出無邊法門。你們要勤奮地修行。應該觀想菩提心（bodhicitta）本尊大印（mudra），直接詮釋阿字（A syllable）。了悟法無生（the unborn nature of phenomena），證得大覺身（the body of great enlightenment）。』又命令弟子趙遷執筆，授予他所撰寫的《涅槃軌範》（Nirvana regulations），用來留給後世。
【English Translation】 English version: The Chan master Zhong asked: 'How did you know about going to Xichuan to watch the dragon boat races?' Chan master Zhong asked for the third time, with the same tone as the previous two times. The Tripitaka master remained silent for a long time, unable to know where he was going. Chan master Zhong scolded: 'You fox spirit! Where is your telepathy?' The Tripitaka master had no reply.
It is commented that: Master Rong, a disciple of the Fourth Patriarch, no matter how he explained it, still did not know the key to upward progress. These are the words of Chan master Huangbo Xiyun. With Chan master Huangbo's great capacity, great function, and unconventional methods, it is of course acceptable to say this. If later learners imitate this language and regard it as the Chan path, then their disparagement of other places' Chan methods often does not stop there. Alas! People say that learning should not be done by skipping levels. Moreover, our Chan school is a single transmission of the mind-seal, used to end birth and death, how can it be done by skipping levels?
Look at the various patriarchs of the Niutou school, whose teachings flourished for a time, and whose responses at the time of birth and death were very obvious. Some were born with hundreds of birds carrying flowers and tigers and wolves serving them; some, when they passed away, had birds and beasts mourning for more than a month; some had strange fragrances lasting for more than ten days; some had mountains and forests turning white and streams stopping flowing; some had divine banners appearing in the sky from the west, circling the mountain several times; some had the trees in the old temple where they lived turning white for seven days and then returning to normal. And what Chan master Zhong sensed were all inconceivable things, beyond the scope of creation. If it were not for someone with divine virtue and wonderful conduct, who covers heaven and earth without feeling ashamed, and closes off the hundred sages without feeling embarrassed, how could they reach this state?
For example, the Great-Eared Tripitaka master, who partially attained the small fruit and obtained the five supernatural powers. When he met the National Teacher, the first two times the National Teacher could clearly see where he was because he had a mind with attachments. The third time, when the National Teacher entered the deep, secret, great, silent samadhi, the Great-Eared Tripitaka master was at a loss. Since this is the case, then the attainment of fruit has levels, and the Great Path has depths, which is indeed not false. Or some say that the wizard Xian Xiang Hu Zi can be compared to the National Teacher, but how can the perfect and unobstructed nature of the self be compared to mere techniques?
(10) In this year, the Great Wisdom Tripitaka master Amoghavajra (大廣智三藏不空) showed signs of illness and warned his disciples: 'Samantabhadra's practices and vows (普賢行愿) can produce boundless Dharma doors. You must practice diligently. You should contemplate the Bodhicitta (菩提心) deity's great mudra (本尊大印), directly explaining the A syllable (阿字). Realize the unborn nature of phenomena (法無生), and attain the body of great enlightenment (大覺身).' He also ordered his disciple Zhao Qian to hold a pen and gave him the Nirvana regulations (涅槃軌範) he had written, to leave to future generations.
。使準此送終。以表辭帝。詔遣內使賜。湯藥勞問。就加開府儀同三司肅國公食邑三千戶。辭讓數四不允。不空嘆曰。吾以法濟世。不意垂死濫污封爵。乃以先師金剛智所付法物。因中使李憲誠進之。遂沐浴更衣。吉祥安臥而寂。阇維頂骨不壞。中含舍利光彩奪目。御史嚴郢撰紀德碑。太常徐浩書之於石。其辭曰。
和上諱不空。西域人也。氏族不聞于中夏。故不書。玄宗燭知至道。特見高仰。迄肅宗代宗三朝。皆為灌頂國師。以玄言德祥開佑至尊。代宗初以特進大鴻臚褒表之。及示疾不起。又就臥內加開府儀同三司肅國公。皆牢讓不允。特賜法號曰大廣智三藏。大曆五年夏六月癸未。滅度于京師大興善寺。代宗為之廢朝三日。贈司空追諡大辯正廣智三藏。和上荼毗日。詔遣中謁者赍祝文祖祭。申如在之敬。睿詞深切加薦令芳。禮冠群倫舉無與比。明年九月。詔以舍利起塔于舊居寺院。和上性聰朗博觀前佛法藏要旨。緇門獨立邈蕩蕩其無雙。稽夫真言字儀之憲度。灌頂升壇之軌跡。即時成佛之速。應聲儲祉之妙。天麗且彌地普而深。固非未學所能詳也。敢不概見序其大歸。昔金剛薩埵親于毗盧遮那佛前受瑜伽最上乘義。后數百年傳於龍猛菩薩。龍猛又數百年傳於龍智阿阇黎。龍智傳金剛智阿阇黎。金剛智東來傳
于和上。和上又西遊天竺師子等國。詣龍智阿阇黎。揚搉十八會法。法化相承自毗盧遮那如來至於和上。凡六棄矣。每齋戒留中導迎善氣。登禮皆答福應較然。溫樹不言莫可紀已。西域隘巷狂象奔突。以慈眼視之。不旋踵而像伏不起。南海半渡天吳鼓駭。以定力對之。未移晷而海靜無浪。其生也。母氏有毫光照燭之瑞。其沒也。精舍有池水竭涸之異。凡僧夏五十享年七十。自成童至於晚暮。常飾供具坐道場浴蘭焚香入佛知見。五十餘年晨夜寒暑未嘗有傾欹懈倦之色。過人絕遠乃如是者後學升堂誦說。有師法者非一。而沙門惠朗受補處之記。得傳燈之旨。繼明佛日紹六為七。至矣哉。於戲。法子永懷梁木將絕本行。托予勒崇。昔承微言今見幾杖。光儀眇漢壇宇清愴。綦書昭銘小子何讓。銘曰。嗚呼大士。起我三宗。道為帝師。秩為儀同。昔在廣成軒后順風。歲逾三千。復有肅公。瑜伽上乘。真語密契。六葉授受。傳燈相繼。述者牒之。爛然有第。陸伏狂象。水息天吳。慈心制暴。慧力降愚。寂然感通。其可測乎。兩楹夢奠。雙樹變色。司空寵終。辨正旌德。天使祖祭。宸衷悽惻。詔起寶塔。舊庭之隅。下藏舍利。上飾浮圖。跡殊生滅。法離有無。刊石為碣。傳之大都。
(十一 辛亥) 越州律師曇一卒。補𨵈梁
【現代漢語翻譯】 現代漢語譯本： 于和上（Yuhé Héshàng，指於法師）。於法師又西遊天竺（Tiānzhú，印度的古稱）師子（Shīzi，獅子國，今斯里蘭卡）等國，拜謁龍智阿阇黎（Lóngzhì Āshélí，龍智阿阇黎，一位佛教大師），弘揚十八會法。此法脈相承，自毗盧遮那如來（Pílúzhēnà Rúlái，佛教中的一位重要佛）至於於法師，已歷六代。每逢齋戒，他都留在室內，引導迎接吉祥之氣。每次登壇禮拜，都能得到明顯的福報感應。他所感化的溫樹，其神異之處難以盡述。在西域狹窄的巷子里，遇到狂象奔突，他以慈悲的目光注視，頃刻間，像便伏地不起。在南海半渡之時，遭遇天吳（Tiānwú，傳說中的海神）作祟，風浪駭人，他以禪定之力應對，不久，海面便風平浪靜。他出生時，母親有毫光照耀的祥瑞之兆；他圓寂時，精舍的池水有突然乾涸的奇異現象。他一生僧臘五十年，享年七十歲。自幼年直至晚年，他經常裝飾供具，安坐道場，用香湯沐浴，焚香禮佛，深入佛的知見。五十餘年，無論早晚寒暑，從未有絲毫懈怠之色。他的修為如此超凡脫俗，後學弟子們升堂講經說法，得其師法者不在少數。其中，沙門惠朗（Huìlǎng，一位僧人）受到補處之記（預示將來成佛的授記），得到傳燈之旨（佛法傳承的精髓），繼承佛法，使六代之後又添一代，真是功德圓滿啊！ 唉！法子們永遠懷念著梁木將傾（比喻大師逝世）的悲痛，將他的本行事蹟託付給我來撰寫碑銘。我昔日曾聆聽他的教誨，如今又親眼見到他的遺物。他的光輝形象已遠去，只留下清冷的壇宇，令人悲傷。我作為晚輩，怎敢推辭撰寫銘文的重任呢？銘文如下： 嗚呼，大士！您開創了我佛門三宗（指佛教的三個宗派）。您的道行可為帝王之師，您的地位堪比儀同（一種官職）。昔日廣成子（Guǎngchéngzi，傳說中的仙人）曾指點軒轅黃帝（Xuānyuán Huángdì，中華人文始祖）順應天道，至今已過三千多年。如今又出現了肅公（Sù Gōng，指於法師），精通瑜伽上乘之法，深諳真言密咒的奧秘。六代祖師的授受，傳燈相繼，後人將此事記錄下來，條理清晰，歷歷在目。您在陸地上降伏狂象，在海中平息天吳，以慈悲之心制服暴戾，以智慧之力降伏愚昧。您寂然不動，卻能感應天地，這種境界，又豈是凡人所能測度的呢？ 您圓寂時，兩楹之間（指靈堂）如夢一般，雙樹（指娑羅雙樹，佛陀涅槃之處）也為之變色。司空（Sīkōng，古代官職）為您送終，辨正（Biànzhèng，一位僧人）為您表彰功德。朝廷特使前來祭奠，皇上的內心也感到悲傷。下詔建造寶塔，就在您舊居的旁邊。下面安放您的舍利，上面裝飾著佛塔。您的事蹟雖然有生有滅，但您的法身卻超越了有無。將這些刻在石碑上，流傳於大都（Dàdū，指當時的都城）。 (十一 辛亥) 越州律師曇一（Tányī，一位律師）圓寂。補𨵈梁（Bǔ𨵈 Liáng，人名，具體事蹟不詳）。
【English Translation】 English version: Venerable Yu traveled west to countries such as India (Tiānzhú) and Sri Lanka (Shīzi, Lion Country). He visited Āchārya Nāgabodhi (Lóngzhì Āshélí), expounding the eighteen assemblies of Dharma. This lineage, passed down from Vairocana Buddha (Pílúzhēnà Rúlái) to Venerable Yu, spans six generations. During each fast, he remained indoors, guiding and welcoming auspicious energy. Each time he ascended the altar for worship, he received clear blessings in response. The miraculous transformations of the warm tree he influenced are too numerous to recount. In the narrow alleys of the Western Regions, when faced with rampaging elephants, he gazed upon them with compassionate eyes, and instantly, the elephants prostrated and did not rise. Halfway across the South Sea, when encountering the sea god Tianwu (Tiānwú) causing terrifying waves, he confronted it with the power of his meditation, and before the sun moved, the sea became calm and waveless. At his birth, his mother experienced an auspicious sign of radiant light. At his passing, the pond in the monastery exhibited the strange phenomenon of sudden dryness. He lived as a monk for fifty years, passing away at the age of seventy. From childhood to old age, he consistently adorned offerings, sat in the Bodhimanda (Dàochǎng, place of enlightenment), bathed with fragrant water, burned incense, and entered the Buddha's knowledge and vision. For over fifty years, morning and night, in cold and heat, he never showed the slightest sign of slackness or weariness. His cultivation was so extraordinary and far-reaching that many disciples who ascended the hall to preach and teach received his Dharma. Among them, Śramaṇa Huilang (Huìlǎng) received the prediction of future Buddhahood and obtained the essence of the transmission of the lamp (Chuándēng zhī zhǐ, the essence of Dharma transmission), continuing the Buddha's teachings, adding a seventh generation after the six. Truly, his merit was complete! Alas! The Dharma heirs forever cherish the sorrow of the impending collapse of the beam (a metaphor for the passing of a great master), entrusting me to inscribe his deeds on a stele. I once listened to his teachings, and now I see his relics. His radiant image has faded, leaving only the desolate altar, filled with sadness. How can I, as a junior, refuse the responsibility of writing the inscription? The inscription reads: O Great Bodhisattva! You founded the three schools of our Buddhist tradition. Your path can be a teacher to emperors, your status comparable to that of an 'Yi Tong' (Yítóng, a type of official title). Long ago, Guangchengzi (Guǎngchéngzi) instructed the Yellow Emperor (Xuānyuán Huángdì) to follow the way of heaven, more than three thousand years ago. Now, there appears again Venerable Su (Sù Gōng, referring to Venerable Yu), proficient in the supreme Yoga, deeply understanding the mysteries of true words and mantras. The transmission from the six generations of patriarchs, the lamp passed on continuously, is recorded by later generations, clearly and vividly. You subdued rampaging elephants on land and calmed Tianwu in the sea, using compassion to restrain violence and wisdom to subdue ignorance. You were still and yet responsive, how can such a state be measured? At your passing, the space between the two pillars (referring to the mourning hall) was like a dream, and the twin Sala trees (referring to the Sala trees where the Buddha entered Nirvana) changed color. The Sikong (Sīkōng, an ancient official title) attended to your funeral, and Bianzheng (Biànzhèng) praised your merits. An imperial envoy came to offer sacrifices, and the emperor's heart was filled with sorrow. An edict was issued to build a precious pagoda, next to your former residence. Below lies your relics, and above is adorned the stupa. Your deeds may have birth and death, but your Dharma body transcends existence and non-existence. These are carved on a stone stele, to be passed down in the capital (Dàdū). (Eleventh year, Xin Hai) The Vinaya Master Tanyi (Tányī) of Yuezhou passed away. Bǔ𨵈 Liang (Bǔ𨵈 Liáng, a person's name, specific details unknown) was appointed.
肅制其碑曰。釋氏先律師。諱曇一字覺胤。報年八十。僧夏六十一。以大曆六年十二月七日。滅度于越州開元寺。遷座起塔于秦望山之陽。制缞會葬者以千百數。大師南陽張氏。曾祖隋太常恒。始家會稽之山陰。大師誕鐘粹氣聰悟夙發。幼學五經因探禹穴。至雲門寺遂依沙門諒公出家。景龍中剃度。尋受具戒。天縱辯慧益以軌儀。翕然已為人望矣。開元初西遊長安。觀音亮律師見而奇之。授以毗尼之學。又依崇聖寺罈子法師。學俱舍唯識。從印度大沙門無畏。受菩薩戒。探道睹奧出類拔萃。期月之間名動京師。大師崖岸峻峙機神坦邁。體識詳雅應用虛明。得三藏之隱賾。究諸宗之源底。加以素解玄儒旁總歷緯。長老聞風而悅服。公卿下榻以賓禮。由是與少保兗國公陸公象先賀賓客知章李北海邕徐中書安貞褚諫議庭誨。為儒釋之遊莫逆之友。其導世皆先之以文行。弘之以戒定。入蘭室而馨香自發。臨水鏡而毫髮必鑒。不知其所由然矣。開元二十六年。復歸會稽。謂人曰。三世佛法戒為根本。本之不修道遠乎哉。故設教以尸羅為主。取鄴郡律疏。合終南事鈔。括其同異詳發正義。學徒賴焉。大凡北際河朔南越荊閩。四分之宗自我而盛。烈炬之破昏黑。群流之赴澗澤。適來之時行化也如彼。有為而生乘化而息。草木潛潤慈雲
無心。適去之時處順也如此。人世遷轉道存運往。瞻望不見寂寥空山。哀哉。銘曰。越水漫漫。崇山回合。大師化滅。式建靈塔。緬慕上士。誕修凈法。有威有儀。不洼不雜。德溥化洽。云從海納。勒銘垂后。千萬億劫。
(十二) 是歲淮南節度使楊州牧御史大夫張延賞狀舒州三祖行實。請謚于朝。夏四月。天子賜謚曰鏡智禪師。刺史獨孤及制賜謚碑曰。按前志。禪師號僧粲。不知何許人。出見於周隋間。傳教於惠可大師。摳衣鄴中。得道于司空山。謂身相非真。故示有瘡疾。謂法無我。故居不擇地。以眾生病為病。故所至必說法。度人以一相。不在內外中間。故必言不以文字。其教大略以寂照妙用。攝群品流注生滅。觀四維上下。不見法不見身不見心。乃至心離名字身等空界。法同夢幻無得無證。然後謂之解脫。禪師率是道也。上膺付屬下拯昏疑。大云垂蔭國土皆化。謂南方教所未至。我是以有羅浮之行。其來不來也。其去無去也。既而以袈裟與法。俱付悟者。道存影謝遺骨此山。今二百歲矣。皇帝即位后五年。歲次庚戌。某剖符是州登禪師遺居。周覽塵跡明徴故事。其荼毗起塔之制。實天寶景戌中。別駕前河南尹趙郡李公常經始之。碑版之文隋內史侍郎河東薛公道衡唐相國河南房公管繼論撰之。而尊道之
【現代漢語翻譯】 現代漢語譯本：無心（指僧璨大師）。適才離去的時候，順應自然也是如此。人世間變遷流轉，道卻長存，執行不息。瞻望遠方，只見寂寥空曠的山。可悲啊！銘文寫道：越水浩渺，群山環繞。大師圓寂，特建靈塔。緬懷高尚之士，努力修習清凈之法。有威嚴有儀態，不偏頗不混雜。德行廣佈教化普及，如雲隨龍，似海納百川。刻石立碑，流傳後世，千萬億劫。
（十二）這年，淮南節度使、揚州牧、御史大夫張延賞上書陳述舒州三祖僧璨大師的生平事蹟，請求朝廷賜予謚號。夏季四月，皇帝賜謚號為『鏡智禪師』。刺史獨孤及撰寫賜謚碑文說：查閱前代的記載，禪師法號僧璨（Sengcan），不知是哪裡人。出現在北周和隋朝之間，向慧可（Huike）大師傳授教義，在鄴城（Ye cheng）拜師學藝，在司空山（Sikong shan）得道。認為身相併非真實，所以示現有瘡疾。認為法無『我』，所以居住不選擇地方。以眾生的病痛為病痛，所以所到之處必定說法。度化人以『一相』（Ekayana，唯一之相），不在內外中間，所以必定說不依賴文字。他的教義大略是以寂靜和覺照的妙用，攝受眾生的生滅流轉。觀察四面八方上下，不見法，不見身，不見心。乃至心遠離名字，身等同空界，法如同夢幻，無所得無所證。然後稱之為解脫。禪師遵循的就是這個道理。上能符合佛的囑託，下能拯救迷惑的眾生。偉大的佛法如雲般覆蓋，國土都被教化。說南方教化尚未到達，因此有了羅浮山（Luofu shan）之行。他的來不是真的來，他的去也不是真的去。之後將袈裟和法，一同交付給覺悟的人。道長存而身影消失，遺骨留在這座山中。如今已經二百年了。皇帝即位后的第五年，年號庚戌，我到這個州就任，登上禪師的遺居，詳細考察遺蹟，明確考證故事。他的荼毗（荼毗，火葬）和建塔的制度，實際上是天寶景戌年間，別駕前河南尹趙郡李公常（Li Gongchang）開始主持的。碑文由隋朝內史侍郎河東薛公道衡（Xue Gongdaoheng）和唐朝相國河南房公管（Fang Guguan）相繼撰寫。而尊重佛道的人
【English Translation】 English version: No-mind (referring to Great Master Sengcan). When departing at the appropriate time, it is in accordance with the natural order. The human world changes and flows, but the Dao (道, the Way) endures and operates without ceasing. Gazing into the distance, one sees only desolate and empty mountains. Alas! The inscription reads: The Yue River is vast, and the mountains surround. The Great Master has passed away, so a sacred stupa is built. Cherishing the noble one, we diligently cultivate the pure Dharma. With dignity and proper conduct, neither biased nor mixed. Virtue is widespread, and teachings are pervasive, like clouds following the dragon, like the sea accepting all rivers. Inscribe this on stone to be passed down to future generations for countless eons.
(12) In this year, Zhang Yanshang, the Jiedushi (節度使, military governor) of Huainan, the governor of Yangzhou, and the Censor-in-chief, submitted a memorial detailing the life and deeds of the Third Patriarch Sengcan of Shuzhou, requesting the court to grant a posthumous title. In the fourth month of summer, the Emperor bestowed the posthumous title 'Zen Master Mirror Wisdom'. The Prefect Dugu Ji wrote the inscription for the posthumous title stele, saying: According to previous records, the Zen Master's Dharma name was Sengcan (Sengcan). It is not known where he was from. He appeared between the Zhou and Sui dynasties, transmitting the teachings to Great Master Huike (Huike). He sought instruction in Yecheng (Ye cheng) and attained enlightenment on Mount Sikong (Sikong shan). Believing that the physical form is not real, he manifested sores and diseases. Believing that the Dharma is without 'self', he did not choose a specific place to reside. Taking the suffering of sentient beings as his own suffering, he would surely preach the Dharma wherever he went. He liberated people with the 'One Vehicle' (Ekayana, the One Vehicle), not within, not without, not in between, so he would surely say that it does not rely on words. His teachings roughly consist of using the wonderful function of stillness and illumination to embrace the flow of birth and death of all beings. Observing the four directions, above and below, one sees no Dharma, no body, no mind. Until the mind is separated from names, the body is equal to the empty realm, and the Dharma is like a dream, with nothing to be attained and nothing to be realized. Then it is called liberation. The Zen Master followed this path. Above, he was worthy of the Buddha's entrustment; below, he rescued confused beings. The great Dharma, like a cloud, covered and transformed the land. Saying that the teachings had not yet reached the South, he made a journey to Mount Luofu (Luofu shan). His coming is not truly coming, and his going is not truly going. Afterwards, he entrusted the robe and the Dharma to the enlightened one. The Dao endures, but the form vanishes, and his remains are left on this mountain. Now it has been two hundred years. In the fifth year after the Emperor ascended the throne, in the year Gengxu, I came to this prefecture to take office, ascended the Zen Master's former residence, examined the relics in detail, and clearly verified the stories. The system of his cremation (荼毗, cremation) and the construction of the stupa were actually initiated in the Jingxu year of the Tianbao era by Li Gongchang (Li Gongchang), the former Yin of Henan from Zhao Commandery. The inscription was successively written by Xue Gongdaoheng (Xue Gongdaoheng), the Inner History Attendant of the Sui Dynasty from Hedong, and Fang Guguan (Fang Guguan), the Chancellor of the Tang Dynasty from Henan. And those who respect the Buddhist path
典易名之禮。則朝廷方以多故而未遑也。長老比丘釋湛然。誦經于靈塔之下。與澗松俱老。痛先師名氏未經邦國焉。與禪眾寺大律師澄俊。同寅葉恭亟以為請。會是歲嵩山大比丘釋惠融至自廣陵。勝業寺大比丘釋開悟至自廬江。俱慕我禪師后七葉之遺訓。日相與嘆塔之不命號之不崇。懼象法之根本墜于地也。愿申無邊眾生之弘。誓以紓罔極楊。州牧御史大夫張公延賞以狀聞。於是六年夏四月。上霈然降興廢繼絕之詔。冊謚禪師曰鏡智。塔曰覺寂。以大德僧七人掃灑供養。天書錫命輝煥崖谷。眾庶踴躍謂大乘中興。是以大比丘眾議立石于塔東南隅。紀心法興廢之所以然。某以謂初中國之有佛教。自漢孝明始也。歷魏晉宋齊及梁武。言第一義諦者不過佈施持戒。天下惑于報應而人未知禪。世與道交相喪。至菩提達磨大師。始示人以諸佛心要。人疑而未思。惠可大師傳而持之。人思而未修。迨禪師三葉其風寖廣。真如法味日漸月漬。萬木之根莖枝葉悉沐我雨。然後空王之密藏。二祖之微言。始行於世間浹於人心。當時聞道于禪師者。其淺者知有為無非妄想。深者見佛性于言下。如燈照物。朝為凡夫夕為聖賢。雙峰大師道信其人道。其後信公以傳弘忍。忍傳惠能神秀。秀公傳普寂。寂公之門徒萬人。升堂者六十有三。得自在惠
者一。曰弘正。正公之廊廡。龍象又倍焉。或化嵩洛。或之荊吳。自是心教之被於世也。與六籍侔盛。於戲微禪師吾其二乘矣。後代何迷焉。庸詎知禪師之下生不為諸佛故現比丘身以救濁劫乎。亦猶堯舜既往周公制禮。仲尼述之遊夏弘之。使高堂后蒼徐孟戴慶之徒可得而祖焉。夫以聖賢所振為木鐸。其揆一也。諸公以為司馬子長立夫子世家。謝臨川撰惠遠法師碑銘。今將令千載之後知先師之全身禪門之權輿王命之追崇在此山也。則揚其風紀其時宜在法流。某嘗味禪師之道也久。故不讓。其銘曰。人之靜性。與生偕植。智誘于外。染為妄識。如浪斯鼓。與風動息。淫駭貪怒。為刃為賊。生死有涯。緣起無極。如來憫之。為辟度門。即妄了真。以證覺源。啟迪心印。貽我後昆。間生禪師。俾以教尊。二十八世。迭付微言。如如禪師。應期弘宣。世溷法滅。獨與道全。童蒙來求。我以意傳。攝相歸性。法身乃圓。性身本空我為說焉。如如禪師。道既棄世。將二十紀。朝經乃屆。皇明昭賁。億兆摸拜。凡今後學。入佛境界。于取非取。誰縛誰解。萬有千歲。此法無壞。
(十三 壬子) 魯郡公顏真卿。撰撫州寶應寺律藏院戒壇記曰。如來以身口意業難調伏也。凈尸羅以息其內。行住坐臥四威儀攝善心也。明布薩以昭其
【現代漢語翻譯】 現代漢語譯本： 這是第一點。名叫弘正（意為弘揚正法）。正公的僧房殿宇，比龍象寺還要大一倍。有的去嵩山洛陽傳法，有的去荊州吳地。從此以後，心宗的教義在世間廣為流傳，與儒家的六經一樣興盛。唉，如果沒有禪師，我們恐怕還在小乘佛教中徘徊。後世的人為什麼如此迷惑呢？怎麼知道禪師的降生不是爲了諸佛而示現比丘身，來拯救這污濁的劫難呢？也就像堯舜去世后，周公制定禮樂，孔子加以闡述，子游、子夏等人弘揚它，使得高堂隆、后蒼、徐邈、孟喜、戴憑、慶普等人可以遵循一樣。用聖賢所倡導的教義作為警世的木鐸，他們的宗旨是一致的。諸位認為司馬遷寫了《孔子世家》，謝靈運撰寫了《慧遠法師碑銘》，現在將要讓千年之後的人知道先師的全身舍利和禪宗的開端，以及朝廷對這座山的追崇，都體現在這裡。那麼，宣揚他的風範和事蹟，正當其時，應該由佛門弟子來做。我曾經領悟禪師的道很久了，所以不推讓。銘文如下： 人的清靜本性，與生俱來就存在。智慧被外物引誘，沾染成為虛妄的意識。就像波浪被鼓動，隨著風而起伏。沉溺於驚恐、貪婪、憤怒，就像被刀刃所傷，被盜賊所害。生死有盡頭，緣起卻沒有窮盡。如來憐憫眾生，所以開設了解脫之門。當下明白虛妄，就能證得真如，從而證悟覺悟的根源。啟迪心性之印，留給我們的後代子孫。中間降生了禪師，使得教義更加尊崇。二十八代祖師，依次傳授微妙的語言。如如禪師（指本文中的禪師），應時弘揚佛法。世道混濁，佛法將要滅亡的時候，唯獨他保全了道。年幼時來向我求教，我用心意傳授給他。收攝外在的表象，迴歸內在的本性，法身才能圓滿。本性與法身本來就是空，我為你們解說這些。如如禪師，道行已經超越世俗。將近二十年了，朝廷的使者才來到。皇明的恩典，昭示于天下。億萬民眾，頂禮膜拜。凡是今後學習佛法的人，都能進入佛的境界。對於取捨，誰束縛了誰，誰又解脫了誰？萬年千歲，此法都不會壞滅。
(十三 壬子) 魯郡公顏真卿撰寫《撫州寶應寺律藏院戒壇記》說：如來認為身口意三業難以調伏，所以用清凈的戒律來止息內心的煩惱。行住坐臥四種威儀，是爲了攝取善良的心念。明白布薩的意義，是爲了彰顯它的光明。
【English Translation】 English version: This is the first point. It is called Hongzheng (meaning to promote the right Dharma). The halls and buildings of Zheng Gong's monastery are twice as large as those of Longxiang Temple. Some went to Mount Song and Luoyang to spread the Dharma, and some went to Jingzhou and Wu. From then on, the teachings of the Mind School spread widely in the world, as prosperous as the Six Classics of Confucianism. Alas, without the Zen master, we would probably still be lingering in Hinayana Buddhism. Why are later generations so confused? How do they know that the Zen master's descent was not to manifest the body of a Bhikkhu for the sake of all Buddhas, in order to save this turbid kalpa? It is also like after Yao and Shun passed away, the Duke of Zhou established rites and music, Confucius elaborated on them, and Ziyou, Zixia and others promoted them, so that Gao Tanglong, Hou Cang, Xu Miao, Meng Xi, Dai Ping, and Qing Pu could follow them. Using the teachings advocated by the sages as a wooden bell to awaken the world, their purpose is the same. You all believe that Sima Qian wrote the 'Hereditary House of Confucius', and Xie Lingyun wrote the 'Epitaph for Dharma Master Huiyuan'. Now, we will let people know thousands of years later that the complete body relics of the late master and the beginning of Zen Buddhism, as well as the court's pursuit of this mountain, are all embodied here. Then, publicizing his demeanor and deeds is timely, and it should be done by Buddhist disciples. I have understood the Zen master's Dao for a long time, so I will not decline. The inscription is as follows: The pure nature of man is inherent from birth. Wisdom is seduced by external things, and becomes tainted with false consciousness. Like waves being stirred, rising and falling with the wind. Indulging in fear, greed, and anger is like being hurt by a blade, being harmed by thieves. Birth and death have an end, but the arising of conditions is endless. The Tathagata pities all beings, so he opened the door of liberation. Immediately understanding falsehood, one can realize the truth, thereby realizing the source of enlightenment. Enlightening the seal of the mind, leaving it to our descendants. A Zen master was born in between, making the teachings more revered. The twenty-eighth generation of patriarchs, successively transmitted subtle words. Such-Such Zen Master (referring to the Zen master in this text), promoted the Dharma in response to the times. When the world was turbid and the Dharma was about to perish, he alone preserved the Dao. As a child, he came to me for instruction, and I transmitted it to him with my mind. Gathering external appearances and returning to inner nature, the Dharmakaya can be perfected. The nature and Dharmakaya are originally empty, and I will explain these to you. Such-Such Zen Master, his Dao has transcended the world. It has been nearly twenty years since the court's envoy arrived. The grace of the Emperor Ming is proclaimed to the world. Hundreds of millions of people prostrate and worship. All those who study Buddhism from now on can enter the realm of the Buddha. Regarding taking and giving, who is bound and who is liberated? For ten thousand years, this Dharma will not be destroyed.
(Thirteenth Renzi) Yan Zhenqing, Duke of Lu, wrote the 'Record of the Ordination Platform of the Vinaya Library of Bao'ying Temple in Fuzhou', saying: The Tathagata believes that the three karmas of body, speech, and mind are difficult to subdue, so he uses pure precepts to stop the inner afflictions. The four dignities of walking, standing, sitting, and lying are to gather good thoughts. Understanding the meaning of Posadha is to show its light.
外。故曰。波羅提木叉是汝之師。則憍陳如之善來。迦葉波之尚法。諸聲聞三歸約眾。十四年以八敬度尼羯磨相承。其致一也。漢靈帝建寧元年。有北天竺五葉門支法領等。始於長安譯出四分戒本兼羯磨。與大僧受戒。至曹魏有天竺十尼自遠而來為尼受具。後秦姚興弘始十一年。有梵僧佛陀耶舍。釋出四分律本。而關中先行僧祇。江南盛行十誦。至元魏法聰律師。始闡四分之宗。聰傳道覆。覆傳惠光。光傳云暉愿。愿傳隱樂洪云。云傳遵。遵傳知首。首傳道宣。宣傳法勵滿意。意傳法成。成傳大亮道省。亮傳云一道岸超惠澄。澄傳惠欽。皆口相授受臻於壸奧。欽俗姓徐。洪州建昌人也。蓋漢孺子之後。年二十二尋師于臨川楮山。后五歲削髮隸于高安龍崗寺。遂受戒有唐義凈。則譯經上足曰洪州之靈杰。其秉宣羯磨者曰兩京滌法銳欽。智度沖深神用高爽。行無權實身絕開遮。闡律藏而日月光明。騁辯才而龍象蹴踏。江嶺之外凜然風生。開元末北遊京師。充福先大德。常誦涅槃經而講之。兼明俱舍論維摩金剛經。又登講座。其下日有二三千人。由是名動輦轂。屬祿山作亂杖錫南歸。居於西山洪井雙嶺之間。慕高僧觀顯之遺蹤。于寺比創置蘭若。山泉之美頗極幽絕。欽雖堅持律儀而志在弘濟。好讀周易左傳下筆成章。著律儀
輔演十卷。嘗撰本州龍興寺戒壇碑。頗見稱于作者。三年真卿添刺撫州。東南四里有宋侍中臨川內史謝靈運翻涅槃經古臺。基局儼然軒陛摧圮。高行頭陀僧智清者。首事修葺安居住持。明年秋七月。真卿績秩將滿。有觀察使尚書御史大夫趙國魏公。愿以我皇帝降誕之辰奏為寶應寺。仍請山林高行僧三七人。冬十月二十三日。聖恩允許。於是鼎新輪奐。其興也勃焉。乃請止觀大師法源法泉襄陽乘覺清涼善弘羅浮圓覺佛跡本喻餘杭惠達洎常州海通海岸等。同住熏修以資景福。僉以為學徒雖增毗尼未立。明年三月乃請欽登壇而董木鐸焉。仍俾龍崗道𠏉天臺法裔招提智融白馬法胤衡岳智覺同德義盈香城藏選龍興藏智開元明徹等同秉法事。於是遠近駿奔。道場側塞。聖像放光。而龍王不雨者四旬。僧尼等三百五十七人。而文士正議大夫前衛尉少卿張延皋脫俗歸真。其法名曰壞網。為稱首焉。又欽此年已來為受具者凡一萬餘人。江嶺湖海之間幅員千里。像法于變。皆欽化道之力焉。臨川在嶺隅。未嘗弘律。於是二眾三百餘人。請法裔敷演而依止之。後有上都資聖寺高德。曰還本律主。偉茲能辯深嗟嘆而讚美之。謂于寺東南置普通無礙禪院。內立鎮國觀音道場。請善弘居之。以開悟心要。云一上足曰。智融精持本事如會尊眾。乃命智
【現代漢語翻譯】 現代漢語譯本 輔演十卷。曾經撰寫本州龍興寺戒壇碑，頗受作者稱讚。三年後，顏真卿改任撫州刺史。在城東南四里處，有宋朝侍中、臨川內史謝靈運翻譯《涅槃經》的古臺，地基格局依然存在，但殿宇已經倒塌。有一位德行高尚的頭陀僧人智清，首先發起修繕，並在此安居主持。第二年秋七月，顏真卿任期將滿。有觀察使、尚書御史大夫趙國魏公，希望在我皇帝誕辰之際，將此地奏請改為寶應寺，並邀請山林中德行高尚的僧人二十一人。冬十月二十三日，得到皇帝恩準。於是大規模地翻新修建，寺廟興盛起來。於是邀請止觀大師法源、法泉，襄陽乘覺，清涼善弘，羅浮圓覺，佛跡本喻，餘杭惠達，以及常州海通、海岸等，一同居住修行，以積累福德。大家認為學徒雖然增多，但戒律尚未建立。第二年三月，於是邀請欽登壇，並敲響木鐸。並讓龍崗道𠏉、天臺法裔招提智融、白馬法胤衡岳智覺、同德義盈、香城藏選、龍興藏智、開元明徹等一同主持法事。於是遠近的人們紛紛趕來，道場擁擠。聖像放出光芒，但龍王連續四十天沒有下雨。僧尼等三百五十七人，而文士正議大夫、前衛尉少卿張延皋脫離世俗，皈依佛門，他的法名叫做壞網，被推舉為首領。而且欽自此年以來，為一萬餘人授受具足戒。江嶺湖海之間，幅員千里，佛法教化發生改變，都是欽教化引導的力量。臨川地處山嶺邊陲，從未弘揚戒律。於是僧俗二眾三百餘人，請求法裔敷演戒律並依止修行。後來有上都資聖寺的高僧，名叫還本律主，非常讚賞欽的辯才，深深地讚歎和讚美他，於是在寺廟東南面設定普通無礙禪院，內里設立鎮國觀音道場，請善弘居住其中，以開啟覺悟的心要。欽的一位上首弟子說：『智融精通持戒，本領事蹟如同當年的會眾。』於是命令智融...
【English Translation】 English version He assisted in expounding ten volumes. He once composed the Stele of the Ordination Platform of Longxing Temple in this prefecture, which was highly praised by authors. Three years later, Zhenqing was additionally appointed as the Prefect of Fuzhou. Four li southeast of the city, there was an ancient platform where Xie Lingyun (Song Dynasty Chamberlain and Intendant of Linchuan), translated the Nirvana Sutra. The foundation layout was still intact, but the halls had collapsed. A virtuous ascetic monk named Zhiqing took the lead in repairing it and settled down to reside there. In the seventh month of the following autumn, Zhenqing's term was about to expire. Zhao, the Duke of Wei of the State, an Inspector, Minister, and Imperial Censor, wished to request that our Emperor designate this place as Bao'ying Temple on the occasion of His Majesty's birthday, and invited twenty-one monks of high virtue from the mountains and forests. On the twenty-third day of the tenth month of winter, the Emperor graciously approved. Thus, a large-scale renovation was undertaken, and the temple flourished. Thereupon, he invited the meditation masters Fayuan and Faquan, Chengjue of Xiangyang, Shanhong of Qingliang, Yuanjue of Luofu, Benyu of Foji, Huida of Yuhang, as well as Haitong and Hai'an of Changzhou, to reside and cultivate together to accumulate blessings. They all agreed that although the number of disciples had increased, the Vinaya (discipline) had not yet been established. In the third month of the following year, they invited Qin to ascend the platform and strike the wooden bell. He also instructed Daoji of Longgang, Zhirong of Zhaoti, a descendant of the Tiantai school, Zhijue of Hengyue, a descendant of the Baima school, Yiying of Tongde, Cangxuan of Xiangcheng, Zhizhi of Longxing, and Mingche of Kaiyuan to jointly manage the Dharma affairs. As a result, people from far and near rushed to the place, and the Dharma assembly was crowded. The sacred images emitted light, but the Dragon King did not send rain for forty days. Among the 357 monks and nuns, Zhang Yangao, a scholar, Grand Master of Justice, and former Vice Commandant of the Guards, renounced the world and took refuge in the truth, his Dharma name being Huaiwang, and he was elected as the leader. Moreover, since this year, Qin has conferred the complete precepts on more than ten thousand people. Throughout the vast territory of thousands of miles between the rivers, mountains, lakes, and seas, the image of the Dharma has been transformed, all due to the power of Qin's teaching and guidance. Linchuan is located on the edge of the mountains and has never promoted the Vinaya. Therefore, more than three hundred monks and laypeople requested the Dharma descendants to expound the precepts and rely on them for practice. Later, a virtuous monk from Zisheng Temple in the capital, named Huanben, the Vinaya Master, greatly admired Qin's eloquence and deeply praised him. He then established the Universal Unobstructed Chan Monastery in the southeast of the temple, and within it, he established the Zhenguo Guanyin (Avalokiteśvara) Dharma assembly, inviting Shanhong to reside there to open up the essential of enlightenment. One of Qin's foremost disciples said: 'Zhirong is proficient in upholding the precepts, and his abilities and deeds are like those of the assembly in the past.' Therefore, he ordered Zhirong...
晃等。于普通道場東置律藏院創立戒壇。以行欽公之來儀。且施肇紀之不朽。經營未幾。壇殿郁興肅乎。渡海浮囊。分毫絕羅剎之請。嚴身瓔珞照耀有摩尼之光。則入佛位而披伽黎者。名香普熏神足無極。半月可勝紀而無絕乎。有唐大曆辛亥歲。行撫州刺史魯郡開國公顏真卿書而志之。
(十四 十五 甲寅) 九年。道士史華以術得幸。因請立刃梯與沙門角法。有旨兩街選僧剋日校勝負。沙門崇惠者。不知何許人。常誦首楞嚴咒。表請挫之。帝率百僚臨觀。史華履刃梯而上。命惠登之。惠躡刃而升。往復無傷。惠承勝命聚薪于庭舉烈焰。惠入火聚呼史華令入。華漸汗不敢正視。帝大悅而罷。賜崇惠號護國三藏。后不知終。沙門圓澤者。寓東都惠林寺。與隱士李源厚善。惠林即源舊第也。父憕守東都。為祿山所害。源以故不仕常居寺中與澤談噱終日。偶相率游峨嵋山。源欲自荊州溯峽以往。澤欲由長安斜谷。源以為久絕人事。不欲復入京師。澤不能強。遂自荊州舟次南浦。見婦人錦襠負罌而汲者。澤望而泣曰所不欲由此者為是。源驚問故。澤曰。婦人孕三稔矣。遲吾為之子。不逢則已。今既見之。無可逃者。公當以符咒助我令速生。三日浴見愿公臨顧以一笑為信。后十三年。于杭州天竺寺外。當與公相見。源悲
【現代漢語翻譯】 現代漢語譯本：晃等人在普通道場東邊設立律藏院，創立戒壇，以迎接行欽公的到來，並施以不朽的功業。經營沒多久，戒壇殿宇就興盛肅穆起來。渡海而來的浮囊，完全杜絕了羅剎的請求。嚴飾身體的瓔珞，照耀著摩尼寶珠的光芒。那麼進入佛位而披上袈裟的人，他們的名香普遍薰染，神足通無邊無際。半個月的功德，可以勝過記載而沒有窮盡嗎？在唐朝大曆辛亥年，行撫州刺史、魯郡開國公顏真卿書寫並記錄了這件事。
九年，道士史華因為法術而得到皇帝的寵幸，於是請求設立刃梯與沙門角法。皇帝下旨讓兩街挑選僧人，在規定的日子裡較量勝負。沙門崇惠，不知道是哪裡人，經常誦持首楞嚴咒，上表請求挫敗史華。皇帝率領百官親自觀看。史華登上刃梯而上，命令崇惠也登上去。崇惠踩著刀刃而上升，往返都沒有受傷。崇惠承蒙勝利的命令，在庭院裡堆積柴火，點燃熊熊烈火。崇惠進入火堆，呼喚史華讓他也進來。史華漸漸流汗，不敢正視。皇帝非常高興，於是作罷。賜予崇惠『護國三藏』的稱號，後來不知道他的結局。沙門圓澤，住在東都惠林寺，與隱士李源關係很好。惠林寺就是李源以前的住宅。李源的父親李憕鎮守東都，被安祿山所殺害。李源因此不出來做官，經常住在寺廟裡，與圓澤談笑終日。偶然一起相約去遊覽峨嵋山。李源想從荊州逆流而上，圓澤想從長安斜谷前往。李源認為已經很久不接觸人事，不想再進入京師。圓澤不能勉強他。於是從荊州乘船停靠在南浦，看見一個婦人穿著錦襠，用瓦罐汲水。圓澤看著她哭泣說：『我所不願意由此而來的原因就是這個。』李源驚訝地詢問原因。圓澤說：『這個婦人懷孕三年了，等待我做她的兒子。不遇到就算了，現在既然已經遇到了，就無法逃避了。您應當用符咒幫助我，讓我快速出生。三天後洗浴，希望您能來探望我，以一笑作為憑證。』十三年後，在杭州天竺寺外，應當與您相見。李源悲傷
【English Translation】 English version: Huang and others established the Vinaya Repository Hall to the east of the ordinary Daochang (a place for Buddhist activities), creating a Precept Platform to welcome the arrival of Xingqin Gong (a respectful title), and bestowing imperishable merits. Before long, the halls of the Precept Platform flourished and became solemn. The floating bags that crossed the sea completely cut off the requests of the Rakshasas (demons). The necklaces adorning the body shone with the light of the Mani jewel (wish-fulfilling jewel). Those who enter the Buddha's position and don the Kasaya (monk's robe), their fragrant reputation spreads universally, and their divine powers are boundless. Can the merits of half a month surpass being recorded without end? In the year Xinhai of the Dali era of the Tang Dynasty, Yan Zhenqing (a famous calligrapher and official), the Prefect of Fuzhou and Duke of Luguo, wrote and recorded this.
In the ninth year, the Daoist Shi Hua gained favor with the emperor through his magic, and thus requested to establish a Blade Ladder to compete with the Buddhist monks. The emperor ordered the selection of monks from both streets to compete on a designated day. The monk Chonghui, whose origins were unknown, often recited the Shurangama Mantra (a powerful Buddhist mantra), and submitted a memorial requesting to defeat Shi Hua. The emperor led his officials to personally observe. Shi Hua ascended the Blade Ladder, and ordered Chonghui to ascend as well. Chonghui stepped on the blades and ascended, returning without injury. Chonghui, receiving the order of victory, piled firewood in the courtyard and lit a raging fire. Chonghui entered the fire pile, calling for Shi Hua to enter as well. Shi Hua gradually sweated and dared not look directly. The emperor was very pleased and stopped the competition. He bestowed upon Chonghui the title 'National Protector Tripitaka Master', and his end was unknown. The monk Yuanze resided in Huilin Temple in Dongdu (Eastern Capital), and had a close relationship with the recluse Li Yuan. Huilin Temple was Li Yuan's former residence. Li Yuan's father, Li Cheng, guarded Dongdu and was killed by An Lushan (a rebel general). Therefore, Li Yuan did not serve as an official and often lived in the temple, talking and laughing with Yuanze all day. They happened to agree to visit Mount Emei together. Li Yuan wanted to go upstream from Jingzhou through the gorges, while Yuanze wanted to go from Chang'an through the Xiegu Valley. Li Yuan thought that he had been out of touch with worldly affairs for a long time and did not want to enter the capital again. Yuanze could not force him. So, they took a boat from Jingzhou and stopped at Nanpu, where they saw a woman wearing a brocade apron, drawing water with a pottery jar. Yuanze looked at her and wept, saying, 'The reason I didn't want to come this way is because of this.' Li Yuan asked in surprise for the reason. Yuanze said, 'This woman has been pregnant for three years, waiting for me to be her son. If we hadn't met, it would have been fine, but now that we have met, there is no escape. You should help me with mantras so that I can be born quickly. Bathe in three days, and I hope you will come to visit me, using a smile as a sign.' Thirteen years later, outside Tianzhu Temple in Hangzhou, we should meet again. Li Yuan was sad.
哀具浴。至暮而澤亡。婦乳三日。源往視之。兒見源果軒渠而笑。即具以語其家。葬訖源返寺中。后如期自洛之吳赴其約。至期于葛洪井畔聞有牧童扣牛角而歌曰。三生石上舊精魂。賞月吟風莫要論。慚愧情人遠相訪。此身雖異性常存。源曰。澤公健否。答曰。李君真信。士然世緣未盡。且勿相近。惟勤修不惰乃復相見。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿塘。遂隱不見。源復歸惠林。至長慶初年八十矣。御史中丞李德裕表薦曰。源天與至孝絕心祿仕。五十餘年常守沉默理契深要。一辭開析百慮洗然。抱此真節棄于清世。臣竊為陛下惜之。穆宗下詔以源守諫議大夫。不赴尋以壽終。
(十六 乙卯) 國師惠忠將終。耽源問。百年後有人問極則事作么生。忠曰。幸自可憐生須要護身符子作么。乃入辭代宗。代宗曰。師滅度后。弟子將何所記。忠曰。告檀越造取一所無縫塔。帝曰。請師塔樣。忠良久曰。會么。帝曰。不會。忠曰。貧道去後有侍者應真。卻知此事。以十二月九日右脅而寂。門弟子奉全身於黨子谷建塔。賜謚大證禪師。帝尋召應真入內。舉前語問之。真良久曰。聖上會么。帝曰。不會。真述偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無
【現代漢語翻譯】 現代漢語譯本： 哀具浴。直到傍晚，澤（Ze）去世了。他的妻子生產三天後，圓觀（Yuanguan）前去看望。孩子見到圓觀，果然高興地笑了。圓觀就把這件事告訴了澤的家人。安葬完畢后，圓觀返回寺廟。後來，他如期從洛陽前往吳地赴約。到了約定的日期，在葛洪井邊聽到有牧童敲著牛角唱歌說：『三生石上舊精魂，賞月吟風莫要論。慚愧情人遠相訪，此身雖異性常存。』圓觀問道：『澤公（Ze Gong）身體可好？』牧童回答說：『李君（Li Jun）真是守信用的人。然而世緣未盡，暫且不要靠近。只有勤奮修行不懈怠，才能再次相見。』又唱歌說：『身前身後事茫茫，欲話因緣恐斷腸。吳越江山尋已遍，卻回煙棹上瞿塘。』隨即隱身不見。圓觀再次回到惠林寺，到長慶初年已經八十歲了。御史中丞李德裕（Li Deyu）上表推薦說：『圓觀天生具有至孝之心，斷絕了求取功名的念頭。五十多年來，他常常保持沉默，但他的道理卻深奧精要。一句話就能開導迷惑，使人百慮頓消。他懷抱著這種真誠的節操，卻被遺棄在清凈的世間。我私下為陛下感到惋惜。』穆宗（Muzong）下詔任命圓觀為守諫議大夫，圓觀沒有赴任，不久就去世了。
國師惠忠（Huizhong）將要去世時，耽源（Tanyuan）問道：『百年之後，如果有人問什麼是極則之事，該怎麼回答？』惠忠說：『已經很可憐了，還要護身符做什麼？』於是入宮向代宗（Daizong）告別。代宗說：『禪師圓寂后，弟子該如何紀念您？』惠忠說：『告訴施主建造一座無縫塔。』皇帝說：『請禪師指示塔的樣式。』惠忠沉默良久說：『明白了嗎？』皇帝說：『不明白。』惠忠說：『我去世后，有侍者應真（Yingzhen），他會知道這件事。』於十二月九日右脅臥而圓寂。門下弟子將他的全身供奉在黨子谷建造佛塔，朝廷賜謚號為大證禪師（Dazheng Chanshi）。皇帝不久召見應真入宮，提起之前惠忠的話詢問他。應真沉默良久說：『聖上明白了嗎？』皇帝說：『不明白。』應真於是說偈語道：『湘之南，潭之北，中有黃金充一國。無影樹下合同船，琉璃殿上無'
【English Translation】 English version: Ai Ju Yu. By evening, Ze (Ze, a person's name) had passed away. Three days after his wife gave birth, Yuanguan (Yuanguan, a monk's name) went to visit. When the child saw Yuanguan, he smiled happily. Yuanguan then told Ze's family about this. After the burial, Yuanguan returned to the temple. Later, he went from Luoyang to Wu as scheduled to keep his appointment. On the appointed day, by the Ge Hong Well, he heard a shepherd boy knocking on a cow's horn and singing: 'Old spirit on the Three Lives Stone, no need to discuss enjoying the moon and reciting the wind. Ashamed that a lover has come from afar, though this body is different, the nature remains.' Yuanguan asked, 'Is Ze Gong (Ze Gong, a respectful title for Ze) well?' The shepherd boy replied, 'Li Jun (Li Jun, Yuanguan's secular name) is truly trustworthy. However, the worldly ties are not yet exhausted, so do not approach for now. Only by diligently cultivating without laziness can we meet again.' He sang again, 'Matters before and after life are vast and unclear, to speak of the causes and conditions would break the heart. I have searched all over the landscapes of Wu and Yue, and now I return to Qutang on a smoky boat.' Then he disappeared. Yuanguan returned to Huilin Temple again, and by the early years of Changqing, he was eighty years old. Li Deyu (Li Deyu, a court official) memorialized, 'Yuanguan is naturally filial and has given up the idea of seeking officialdom. For more than fifty years, he has often remained silent, but his principles are profound and essential. A single word can enlighten confusion and dispel a hundred worries. He cherishes this true integrity but is abandoned in this pure world. I privately feel sorry for His Majesty.' Emperor Muzong (Muzong, an emperor's title) issued an edict appointing Yuanguan as Jianyi Daifu, but Yuanguan did not take office and soon passed away.
When National Teacher Huizhong (Huizhong, a National Teacher's name) was about to pass away, Tanyuan (Tanyuan, a monk's name) asked, 'A hundred years from now, if someone asks what the ultimate matter is, how should I answer?' Huizhong said, 'It is already pitiful enough, why would you need a talisman?' Then he entered the palace to bid farewell to Emperor Daizong (Daizong, an emperor's title). Daizong said, 'After the Zen master passes away, how should your disciple commemorate you?' Huizhong said, 'Tell the benefactors to build a seamless pagoda.' The emperor said, 'Please, Zen master, indicate the style of the pagoda.' Huizhong was silent for a long time and said, 'Do you understand?' The emperor said, 'I do not understand.' Huizhong said, 'After I pass away, there will be an attendant, Yingzhen (Yingzhen, a monk's name), who will know about this.' On the ninth day of the twelfth month, he passed away lying on his right side. His disciples enshrined his whole body in Dangzi Valley to build a pagoda, and the court bestowed the posthumous title of Dazheng Chanshi (Dazheng Chanshi, a posthumous title for a monk). The emperor soon summoned Yingzhen into the palace, brought up Huizhong's previous words, and asked him. Yingzhen was silent for a long time and said, 'Does Your Majesty understand?' The emperor said, 'I do not understand.' Yingzhen then recited a verse: 'South of the Xiang, north of the Tan, there is gold enough to fill a country. Under the shadowless tree, we are on the same boat, in the crystal palace, there is no'
知識。代宗嘗在便殿。指天下觀軍容使魚朝恩。謂忠曰。朝恩亦解些子佛法朝恩即問忠曰。何者是無明。無明從何而起。忠曰。佛法衰相今現。帝曰。何也。忠曰。奴也解問佛法。豈非衰相今現。朝恩色大怒。忠曰。即此是無明。無明從此起。朝恩復抗聲曰。有人言師今是佛得否。忠曰。朝廷有人言汝是天子果否。朝恩伏地曰。死罪死罪。朝恩實非天子。忠曰。我不是佛。所以二尊不併化。朝恩曰。師長作凡夫無成佛時耶。恩曰。我向后必當作佛。汝姓什麼。朝恩曰。姓魚。忠曰。我向後作佛不名惠忠。汝向後若作天子。改卻姓莫不姓魚否。朝恩伏地曰。死罪死罪。朝恩此去實不敢向師論佛法。忠謂帝曰。幾帕殺此奴。
(丁巳) 十二年。宰相元載王縉有罪。載伏誅。籍其家鐘乳五百兩。胡椒八百斛。他物稱是。縉貶括州刺史。縉素奉佛不茹葷。晚節尤謹。妻死以第為佛祠。初帝未知重佛。每從容問縉所以然。縉必開陳福業報應。帝意向之。由是宮中祀佛。梵唄齋熏無少懈。群臣承風旨言死生報應。故人事置而不修。議者以縉與杜鴻漸泥佛太過云。
(戊午) ○米斗三文○貓鼠同乳。
(十七 己未) 三月上崩太子即位。
十四年。天柱山崇惠禪師示寂。師彭州人。得法于牛頭威禪師
【現代漢語翻譯】 現代漢語譯本： 知識。代宗皇帝曾在便殿里，指著天下觀軍容使魚朝恩（Yu Chao'en，官名）對惠忠（Hui Zhong，人名）說：『朝恩也懂一些佛法。』朝恩隨即問惠忠：『什麼是無明（Wu Ming，佛教術語，指迷惑、不瞭解真理的狀態）？無明從何而起？』惠忠說：『佛法衰敗的跡像現在顯現。』皇帝說：『為什麼這樣說？』惠忠說：『奴才也懂得問佛法，難道不是衰敗的跡像現在顯現嗎？』朝恩臉色大怒。惠忠說：『這就是無明，無明從此而起。』朝恩又提高聲音說：『有人說師父現在是佛，可以這樣說嗎？』惠忠說：『朝廷里有人說你是天子，是真的嗎？』朝恩伏在地上說：『死罪，死罪。朝恩實在不是天子。』惠忠說：『我不是佛，所以二尊不能並存。』朝恩說：『師父長久做凡夫，沒有成佛的時候嗎？』惠忠說：『我以後必定會成佛。你姓什麼？』朝恩說：『姓魚（Yu，姓氏）。』惠忠說：『我以後成佛不叫惠忠。你以後如果做了天子，改不改姓，莫非還姓魚嗎？』朝恩伏在地上說：『死罪，死罪。朝恩從此以後實在不敢和師父談論佛法。』惠忠對皇帝說：『差點被這個奴才殺了。』
（丁巳年）十二年，宰相元載（Yuan Zai，人名）、王縉（Wang Jin，人名）有罪。元載被處死，抄家時發現鐘乳五百兩，胡椒八百斛，其他財物也很多。王縉被貶為括州刺史。王縉一向信奉佛教，不吃葷，晚年尤其虔誠。妻子去世后，把住宅改為佛寺。起初皇帝不瞭解信佛的意義，每次空閑時問王縉原因，王縉必定闡述福業報應的道理，皇帝的心意逐漸傾向佛教。因此宮中祭祀佛，梵唄齋戒薰香沒有絲毫懈怠。群臣迎合皇帝的心意，談論死生報應，所以人事荒廢而不修繕。議論的人認為王縉和杜鴻漸（Du Hongjian，人名）沉迷佛教太過分了。
（戊午年）米價每斗三文錢。貓和老鼠同乳。
（十七年，己未年）三月，皇帝駕崩，太子即位。
十四年，天柱山崇惠禪師（Chonghui Chanshi of Tianzhu Mountain，人名）圓寂。禪師是彭州人，從牛頭威禪師（Niutou Wei Chanshi，人名）處得法。
【English Translation】 English version: Knowledge. Emperor Daizong once, in the side hall, pointed to Yu Chao'en (Yu Chao'en, official title), the commissioner of the army, and said to Hui Zhong (Hui Zhong, personal name), 'Chao'en also understands some Buddhism.' Chao'en then asked Hui Zhong, 'What is Wu Ming (Wu Ming, Buddhist term, meaning ignorance or the state of not understanding the truth)? Where does Wu Ming arise from?' Hui Zhong said, 'The signs of the decline of Buddhism are now appearing.' The Emperor said, 'Why do you say that?' Hui Zhong said, 'Even a servant understands how to ask about Buddhism, isn't that a sign of decline appearing now?' Chao'en's face turned angry. Hui Zhong said, 'This is Wu Ming, Wu Ming arises from here.' Chao'en then raised his voice and said, 'Some people say that the master is now a Buddha, can that be said?' Hui Zhong said, 'Some people in the court say that you are the Son of Heaven, is that true?' Chao'en prostrated on the ground and said, 'Death penalty, death penalty. Chao'en is really not the Son of Heaven.' Hui Zhong said, 'I am not a Buddha, so two honored ones cannot coexist.' Chao'en said, 'Does the master remain a mortal for a long time, without ever becoming a Buddha?' Hui Zhong said, 'I will definitely become a Buddha in the future. What is your surname?' Chao'en said, 'My surname is Yu (Yu, surname).' Hui Zhong said, 'If I become a Buddha in the future, I will not be called Hui Zhong. If you become the Son of Heaven in the future, will you change your surname, or will you still be called Yu?' Chao'en prostrated on the ground and said, 'Death penalty, death penalty. Chao'en really dares not discuss Buddhism with the master from now on.' Hui Zhong said to the Emperor, 'I was almost killed by this servant.'
(Ding Si Year) In the twelfth year, the prime ministers Yuan Zai (Yuan Zai, personal name) and Wang Jin (Wang Jin, personal name) were found guilty. Yuan Zai was executed, and his house was confiscated, revealing five hundred taels of stalactites, eight hundred hu of pepper, and many other items. Wang Jin was demoted to the post of prefect of Kuozhou. Wang Jin had always been a devout Buddhist and did not eat meat, especially in his later years. After his wife died, he converted his residence into a Buddhist temple. Initially, the Emperor did not understand the meaning of believing in Buddhism, and every time he had leisure, he asked Wang Jin the reason. Wang Jin would always explain the principles of blessed deeds and karmic retribution, and the Emperor's mind gradually inclined towards Buddhism. Therefore, the palace worshipped the Buddha, and there was no slackening in chanting sutras, fasting, and burning incense. The ministers catered to the Emperor's wishes and talked about life, death, and karmic retribution, so human affairs were neglected and not attended to. Those who discussed the matter thought that Wang Jin and Du Hongjian (Du Hongjian, personal name) were too obsessed with Buddhism.
(Wu Wu Year) The price of rice was three wen per dou. Cats and mice nursed together.
(Seventeenth Year, Ji Wei Year) In March, the Emperor passed away, and the Crown Prince ascended the throne.
In the fourteenth year, Chan Master Chonghui (Chonghui Chanshi of Tianzhu Mountain, personal name) of Tianzhu Mountain passed away. The Chan Master was from Pengzhou and obtained the Dharma from Chan Master Niutou Wei (Niutou Wei Chanshi, personal name).
。后居天柱寺。僧問達磨未來此土。還有佛法也無。師曰。未來時且置。即今事作么生。曰某甲不會。師曰。萬古長空。一朝風月。良久又曰。阇黎會么。自己分上作么生。幹他達磨來與未來作么。他家來太似賣卜漢相似。見汝不會為汝錐破。卦文才生吉兇在汝分上一切自看。僧問。如何是解卜底人。曰汝才出門時便不中也。問宗門中請師舉唱。答曰。石牛長吼真空外。木馬嘶時月隱山。問如何是西來意。曰白猿抱子歸青嶂。蜂蝶䘖花綠蕊間。及是遷化。肉身不壞。數百年猶在。
(十八 庚申) 德宗適改年建中(代宗長子。詔天下勿上祥瑞。放馴象出宮女。用盧杞為相。致朱泚之亂。幸奉天。壽六十四崩。葬崇陵。在位二十五年○立誦為皇太子○始定秋夏二稅)。
(十九) 沙門惠超。於五臺乾明寺錄出大廣智三藏不空所譯大乘瑜伽金剛性海曼殊室利千臂千缽大教王。經其序文。曰。大唐開元二十一年歲次癸酉正月一日。于薦福寺道場內。金剛三藏與僧惠超授大乘瑜伽金剛五頂五智尊千臂千手千缽千佛釋迦曼殊室利菩薩秘密菩提三摩地法。遂于其後受是法已。不空三藏奉事經於八載。至開元二十八載歲次庚辰四月十五日。聞奏開元聖上皇于薦福御道場內。至五月五日。奉詔譯經。即時焚燒香火起首
【現代漢語翻譯】 現代漢語譯本：後來他住在天柱寺。有僧人問：『達摩（Bodhidharma，禪宗始祖）未來到中國時，還有佛法嗎？』 師父說：『未來時的事情暫且放下，說說現在的事情怎麼樣？』 僧人說：『我不會。』 師父說：『萬古長空，一朝風月。』 過了很久，又說：『你明白嗎？自己分上的事情怎麼樣？管他達摩來不來幹什麼？他來太像賣卜的人了，見你不會，為你錐破卦文，才生出吉兇在你分上，一切自己看。』 僧人問：『如何是解卜的人？』 師父說：『你才出門時便不中了。』 問：『宗門中請師父舉唱。』 答：『石牛長吼真空外，木馬嘶時月隱山。』 問：『如何是西來意？』 答：『白猿抱子歸青嶂，蜂蝶䘖花綠蕊間。』 及至遷化（去世），肉身不壞，數百年還在。
（十八 庚申）德宗（Emperor Dezong of Tang）適改年建中（780-783）（代宗（Emperor Daizong of Tang）長子，詔天下勿上祥瑞，放馴象出宮女，用盧杞為相，致朱泚之亂，幸奉天，壽六十四崩，葬崇陵，在位二十五年。立誦為皇太子。始定秋夏二稅）。
（十九）沙門惠超，於五臺乾明寺錄出大廣智三藏不空（Amoghavajra，唐代密宗翻譯家）所譯大乘瑜伽金剛性海曼殊室利千臂千缽大教王經，其序文說：大唐開元二十一年歲次癸酉正月一日，于薦福寺道場內，金剛三藏（Vajrabodhi，唐代密宗翻譯家）與僧惠超授大乘瑜伽金剛五頂五智尊千臂千手千缽千佛釋迦曼殊室利菩薩秘密菩提三摩地法。遂于其後受是法已，不空三藏奉事經於八載。至開元二十八載歲次庚辰四月十五日，聞奏開元聖上皇于薦福御道場內，至五月五日，奉詔譯經，即時焚燒香火起首。
【English Translation】 English version: Later, he resided at Tianzhu Temple. A monk asked: 'Before Bodhidharma (the first patriarch of Zen Buddhism) came to this land, was there still the Buddha-dharma?' The master said: 'Let's put aside the future. How about the present?' The monk said: 'I don't understand.' The master said: 'The eternal sky, a fleeting breeze and moon.' After a long while, he added: 'Do you understand? How about your own affairs? Why bother about whether or not Bodhidharma comes? His coming is too much like a fortune-teller. Seeing that you don't understand, I'll pierce the divination text for you. Only then will good and bad fortune arise in your own lot. Look at everything yourself.' The monk asked: 'What is a fortune-teller?' The master said: 'You're already wrong the moment you step out the door.' Asked: 'In the Zen school, please, Master, give a teaching.' Answered: 'The stone ox roars long outside the true void, the wooden horse neighs as the moon hides in the mountains.' Asked: 'What is the meaning of the coming from the West?' Answered: 'The white ape carries its cub back to the green peaks, bees and butterflies protect the flowers among the green stamens.' When he passed away (death), his physical body did not decay, and remained for hundreds of years.
(18th, Gengshen year) Emperor Dezong of Tang appropriately changed the era name to Jianzhong (780-783) (The eldest son of Emperor Daizong of Tang, he decreed that the empire should not offer auspicious omens, released trained elephants and palace women, appointed Lu Qi as prime minister, leading to the Zhu Ci rebellion, took refuge in Fengtian, died at the age of sixty-four, and was buried in Chongling, reigning for twenty-five years. He established Song as the crown prince. He initially established the two taxes for autumn and summer).
(19th) The śrāmaṇa Huichao, at Qianming Temple on Mount Wutai, transcribed the Mahayana Yoga Vajra Nature Sea Mañjuśrī Thousand-Armed Thousand-Bowl Great Teaching King Sutra translated by the Tripiṭaka master Amoghavajra (a Tang Dynasty Esoteric Buddhist translator). Its preface states: 'On the first day of the first month of the year Guiyou, the twenty-first year of the Kaiyuan era of the Great Tang Dynasty, within the Daochang of Jianfu Temple, the Tripiṭaka master Vajrabodhi (a Tang Dynasty Esoteric Buddhist translator) and the monk Huichao received the secret Bodhi Samadhi Dharma of the Mahayana Yoga Vajra Five-Crowned Five-Wisdom Honored One, Thousand-Armed Thousand-Handed Thousand-Bowl Thousand-Buddha Śākyamuni Mañjuśrī Bodhisattva. Subsequently, after receiving this Dharma, the Tripiṭaka master Amoghavajra served for eight years. On the fifteenth day of the fourth month of the year Gengchen, the twenty-eighth year of the Kaiyuan era, it was reported to the holy Emperor of the Kaiyuan era within the Imperial Daochang of Jianfu Temple, and on the fifth day of the fifth month, he received the imperial decree to translate the sutra, and immediately burned incense to begin.'
翻譯。三藏演梵本惠超筆授。大乘瑜伽千臂千缽曼殊室利經法教。十二月十五日才訖。天寶元年二月十九日。三藏將此梵本及五天竺阿阇黎書。並付與梵僧目叉難陀婆伽。令送此經梵本並書。將與五印土南天竺國師子國本師寶覺阿阇黎。經今不回。後於大曆九年十月再至大興善寺大師大廣智三藏和上邊。復伸咨決大教瑜伽心地秘密法門。復將千缽曼殊經本。至建中元年四月十五日。到五臺山乾元菩提寺。遂將舊翻唐言梵音經本。于寺校證。至五月五日惠超重與抄寫出。一切如來大教王經瑜伽秘密金剛三摩地三密聖教法門述經秘義諸佛出世應物。隨意志求者智鏡玄通。念之者無憂不入。根緣感赴必籍此經。登菩提山除去邪執。契傳二密得究瑜伽要秘法門窮理微妙。身口意業用智修持。戒定慧學顯現通達。證如來地以信為首。乘般若舟速超彼岸。今述曼殊之德。靈蹟殑伽聖覺無方。神力潛運以多塵劫。悲願不住菩提。一主無二尊現為菩薩。自茲金色世界。來其忍士清涼之山。導引群品而即現燈現云。及萬菩薩信生奇特。現光現相人皆發明正智。為利益三世蒼生有趣。悉證菩提也。
(壬戌) ○括富商錢出萬緡者官借其餘以供軍。
(癸亥) ○稅閑架。◎
◎(二十 甲子 五八) 改興元○是年壽
【現代漢語翻譯】 現代漢語譯本：三藏演梵本，惠超筆授。《大乘瑜伽千臂千缽曼殊室利經法教》於十二月十五日完成。天寶元年二月十九日，三藏將此梵本及五天竺阿阇黎（Acharya，意為導師）的書信，一併交付給梵僧目叉難陀婆伽（Mokshananda Bhaga），令其將此經梵本及書信，送與五印土南天竺國師子國本師寶覺阿阇黎（Baojue Acharya）。此經至今未返回。後於大曆九年十月再次來到大興善寺大師大廣智三藏和上（和上，佛教用語，指親教師）處，再次請教瑜伽心地秘密法門。又將《千缽曼殊經》經本，于建中元年四月十五日，送到五臺山乾元菩提寺。於是將舊翻譯的唐言梵音經本，在寺中校對驗證。至五月五日，惠超重新抄寫出來。《一切如來大教王經瑜伽秘密金剛三摩地三密聖教法門述經秘義》，諸佛出世應物，隨意志求者，智鏡玄通。唸誦此經者，無憂無慮，沒有不能進入的境界。根器因緣感應，必定憑藉此經。登上菩提山，除去邪見執著。契合傳承二密，得以窮究瑜伽要秘法門，窮盡義理的微妙之處。身口意三業，用智慧修持。戒定慧三學，顯現通達。證得如來地，以信為首。乘坐般若之舟，迅速超越到彼岸。現在敘述曼殊（曼殊室利，Manjusri的簡稱，即文殊菩薩）的功德。靈蹟如同殑伽（殑伽河，即恒河）一樣聖潔，覺悟沒有邊際。神力潛移默運，經歷了無數劫。悲願沒有止息，常住菩提。一主沒有二尊，顯現為菩薩。從金色世界而來，來到這忍土清涼之山。導引眾生，隨即顯現燈、顯現云，以及萬菩薩，使信眾生起奇特的信心。顯現光明，顯現瑞相，人們都發明正智。爲了利益三世的眾生，使他們都能證得菩提。 (壬戌) 括取富商的錢財，出萬緡（緡，古代穿錢的繩子，一緡通常為一千文），官府借用其餘的錢財來供給軍隊。 (癸亥) 徵收閑置房屋的稅。 (二十 甲子 五八) 改興元。這一年是壽。
【English Translation】 English version: The Sanskrit manuscript of the Tripitaka, recorded by Huichao. The 'Mahayana Yoga Thousand-Armed Thousand-Bowl Manjushri Sutra Dharma Teaching' was completed on the 15th day of the twelfth month. On the 19th day of the second month of the first year of the Tianbao era, the Tripitaka gave this Sanskrit manuscript and the letters from the five Indian Acharyas (Acharya, meaning teacher) to the Sanskrit monk Mokshananda Bhaga, instructing him to send this Sanskrit manuscript and letters to Baojue Acharya, the principal teacher of the Lion Kingdom in Southern India of the five Indias. This sutra has not yet returned. Later, in the tenth month of the ninth year of the Dali era, he came again to the Great Xingshan Temple to the Great Master Daguangzhi Tripitaka (Tripitaka, meaning the three baskets of Buddhist scriptures; Great Master, a respectful title for a highly accomplished monk), and again consulted on the secret Dharma gate of Yoga Mind Ground. He also brought the 'Thousand-Bowl Manjushri Sutra' manuscript to Qianyuan Bodhi Temple on Mount Wutai on the 15th day of the fourth month of the first year of the Jianzhong era. Thereupon, he collated and verified the old translated Tang language Sanskrit sutra manuscript in the temple. By the 5th day of the fifth month, Huichao had re-copied it. 'The Sutra of the Great Teaching King of All Tathagatas, Yoga Secret Vajra Samadhi Three Secrets Holy Teaching Dharma Gate, Explaining the Secret Meaning of the Sutra,' the Buddhas appear in the world in response to beings, those who seek according to their will, their wisdom mirror is profound and penetrating. Those who recite this sutra are free from worry, and there is no realm they cannot enter. The roots and conditions respond, and they must rely on this sutra. Ascend Mount Bodhi, remove evil views and attachments. Accord with the transmission of the two secrets, and be able to thoroughly investigate the essential secret Dharma gate of Yoga, exhaust the subtle aspects of the principles. The three karmas of body, speech, and mind, cultivate with wisdom. The three learnings of precepts, concentration, and wisdom, manifest and become thoroughly understood. Attain the Tathagata ground, with faith as the head. Ride the boat of Prajna, quickly cross to the other shore. Now narrating the merits of Manjushri (Manjushri, the Bodhisattva of Wisdom). The spiritual traces are as pure as the Ganges (Ganges River), and enlightenment has no boundaries. The divine power subtly operates, having experienced countless kalpas. The compassionate vows do not cease, and he dwells in Bodhi. One lord has no two venerables, appearing as a Bodhisattva. Coming from the golden world, he comes to this land of endurance, the mountain of coolness. Guiding sentient beings, he immediately manifests lamps, manifests clouds, and ten thousand Bodhisattvas, causing believers to generate extraordinary faith. Manifesting light, manifesting auspicious signs, people all develop correct wisdom. In order to benefit sentient beings of the three times, so that they may all attain Bodhi. (Renxu) Collect money from wealthy merchants, taking ten thousand strings (string, ancient string of coins, usually one thousand coins per string), the government borrows the remaining money to supply the army. (Guihai) Tax on vacant houses. ◎ (Twenty Jiazi Fifty-eight) Changed Xingyuan. This year was Shou.
州毛罕妻生子毛債。豬頭象耳騾足魚腮人身。鐵杖自鞭金田掃地。償盜常住錢債也。
南嶽明瓚禪師者。不知何許人也。初宰相李泌。乾元中辭入衡岳。瓚隱居上封。泌往謁之。瓚誦經其聲先悲悽而後悅豫。泌隱知音。因謂曰。將非避隱者有云霄意乎。瓚唾之曰。莫相賊莫相賊。泌色不為動。瓚久之。見泌立候不懈。乃曰。飯未。泌曰。未也。瓚撥火出芋食與語。久之辭去。瓚撫其背曰。好做十年宰相。至是泌感事為帝言其高行。有詔徴之。使者至石窟宣麻命曰。尊者起謝恩。瓚寒涕垂頤凝坐略不以介意。使者嘆其淳正不之迫。回奏其事。帝咨美之數四不已。瓚著歌一篇。其辭曰。兀然無事無改換。無事何須論一段。直心無散亂。他事不須斷。過去已過去。未來猶莫算兀然無事坐。何曾有人喚。內外覓功夫。總是癡頑漢。糧不蓄一粒。逢飯但知𡁉。世間多事人。相趁渾不及。我不樂生天。亦不愛福田。饑來吃飯。困來即眠。愚人笑我。智乃知焉。不是癡鈍本體如然。要去即去要住即住。身披一破衲。腳著娘生褲。多言復多語。由來轉相誤。若欲度眾生。無過且自度。莫謗天真佛。真佛不可見。妙性及靈臺。何曾受熏煉。心是無事心。面是娘生面。劫石可移動。箇中無改變。無事本無事。何須讀文字。削除人我本
【現代漢語翻譯】 現代漢語譯本：州毛罕的妻子生下兒子毛債（人名）。他長著豬頭、象耳、騾足、魚腮和人的身體。他用鐵杖鞭打自己，在金色的田地裡掃地。這是爲了償還盜竊常住寺院的錢財債務。
南嶽明瓚（禪師名號）禪師，不知道是哪裡人。當初宰相李泌（人名），在乾元年間辭官隱居到衡岳（山名）。明瓚隱居在上封（地名）。李泌前去拜訪他。明瓚誦經，他的聲音先是悲悽，然後變得喜悅。李泌暗中懂得音律，於是對他說：『您莫非是避世隱居的人，心中懷有遠大的志向？』明瓚朝他吐了口唾沫說：『不要互相妨礙，不要互相妨礙。』李泌臉色沒有改變。明瓚過了很久，見李泌站著等候毫不懈怠，於是說：『吃飯了嗎？』李泌說：『還沒吃。』明瓚撥開火堆，拿出芋頭給李泌吃，並與他交談。過了很久，李泌告辭離去。明瓚撫摸著他的背說：『好好做十年宰相。』到這時，李泌感念明瓚的事蹟，向皇帝稟告了他的高尚品行。皇帝下詔徵召他，使者到達石窟（地名），宣讀詔書說：『尊者請起身謝恩。』明瓚寒涕流到下巴，凝固在那裡，端坐不動，絲毫不在意。使者感嘆他的淳樸正直，沒有強迫他，回去稟告了這件事。皇帝讚美了好幾次。明瓚寫了一首歌，歌詞是：『兀然無事，無須改換。無事，何須談論什麼道理？直心沒有散亂，其他事情不必斷除。過去已經過去，未來還不用計算。兀然無事地坐著，何曾有人呼喚？向內向外尋求功夫，都是愚蠢頑固的人。糧食不儲存一粒，遇到飯就吃。世間多事的人，互相追逐都來不及。我不喜歡昇天，也不喜愛修福田。飢餓了就吃飯，睏倦了就睡覺。愚蠢的人嘲笑我，有智慧的人才瞭解我。不是癡呆愚鈍，本體本來就是這樣。要走就走，要住就住。身上披著一件破舊的衲衣，腳上穿著天生的褲子（指赤腳）。多說多講，反而會互相耽誤。如果想要度化眾生，沒有比先度化自己更好的了。不要誹謗天真佛，真佛是不可見的。妙性以及靈臺（指心），何曾受到薰染？心是無事的心，面是天生的面。即使劫石可以移動，其中也沒有改變。無事本來就是無事，何須閱讀文字？削除人我的根本。』
【English Translation】 English version: Zhou Mao Han's wife gave birth to a son named Mao Zhai (personal name). He had a pig's head, elephant's ears, mule's feet, fish gills, and a human body. He whipped himself with an iron staff and swept the golden fields. This was to repay the debt of stealing money from the permanent monastery.
Nanyue Mingzan (Dhyana master's title) Zen Master, it is not known where he was from. Initially, Prime Minister Li Bi (personal name), resigned and went into seclusion in Hengyue (mountain name) during the Qian Yuan era. Mingzan lived in seclusion at Shangfeng (place name). Li Bi went to visit him. Mingzan recited scriptures, his voice first sorrowful and then joyful. Li Bi secretly understood music, so he said to him, 'Are you perhaps a recluse who has lofty ambitions?' Mingzan spat at him and said, 'Don't hinder each other, don't hinder each other.' Li Bi's expression did not change. After a long time, Mingzan saw Li Bi standing and waiting tirelessly, so he said, 'Have you eaten?' Li Bi said, 'Not yet.' Mingzan stirred the fire, took out taro to give to Li Bi, and talked with him. After a long time, Li Bi bid farewell and left. Mingzan stroked his back and said, 'Do a good job as prime minister for ten years.' At this time, Li Bi was grateful for Mingzan's deeds and reported his noble character to the emperor. The emperor issued an edict to summon him, and the envoy arrived at the stone cave (place name), proclaiming the edict, saying, 'Venerable one, please rise and thank the emperor.' Mingzan's cold tears dripped to his chin, solidified there, and he sat still, not caring at all. The envoy admired his simplicity and integrity, did not force him, and returned to report the matter. The emperor praised him several times. Mingzan wrote a song, the lyrics of which are: 'Completely still and without incident, no need to change. Without incident, why discuss any principles? The direct mind is without distraction, other matters need not be cut off. The past has passed, the future need not be calculated. Sitting completely still and without incident, has anyone ever called? Seeking effort internally and externally are all foolish and stubborn people. Not storing a single grain of food, but knowing to eat when encountering food. The busy people of the world are too late to chase each other. I do not enjoy being born in heaven, nor do I love cultivating fields of merit. When hungry, I eat; when tired, I sleep. Foolish people laugh at me, but the wise understand me. It is not foolishness or dullness, the essence is naturally like this. To go, then go; to stay, then stay. Wearing a torn kasaya, with bare feet. Much talk and much speech will only mislead each other. If you want to liberate sentient beings, there is nothing better than liberating yourself first. Do not slander the true Buddha, the true Buddha is invisible. The wonderful nature and the spiritual platform (referring to the mind) have never been defiled. The mind is a mind without incident, the face is the face one was born with. Even if the kalpa stone can be moved, there is no change within it. Without incident is originally without incident, why read words? Eliminate the root of self and others.'
。冥合箇中意。種種勞筋骨。不如林下睡兀兀。舉頭見日高。乞飯從頭𢫫。將功用功展轉昏蒙。取即不得不取自通。吾有一言絕慮忘緣。巧說不得只用心傳。更有一語無過真與。細如毫末大無方所。本自圓成不勞機杼。世事悠悠不如山丘。青松蔽日碧澗長流。山云當幙夜月為鉤。臥藤蘿下塊石枕頭。不奉天子豈羨王侯。生死無慮更復何憂。水月無形我常只寧。萬法皆爾本自無生。兀然無事坐。春來草自青。
(二十一) 荊溪湛然禪師。臨終告其徒曰。大道無方無體。生歟死歟。其旨一貫。吾歸骨此山。報盡今夕。聊與汝等談道而決。夫一念無相謂之空。無法不備謂之假。不一不異謂之中。在凡為三因。在聖為三德。爇炷則初后同相。涉海則淺深異流。自利利人在斯而已。爾其志之。言訖而化。翰林梁肅題其碑陰曰。聖人不興。必有命世者出焉。自智者以法付灌頂。頂再世而至左溪朗。道若昧待公而發。乘此寶乘煥然中興。其受業身通者三十有九人。而縉紳先生高位崇名屈體受教者數十。師嚴道尊遐邇歸仁。自非命世亞聖。曷以臻此。
(乙丑) 改貞元。
(二十二 丙寅) 二年翰林梁肅。修天臺止觀論成。著止觀統例曰。夫止觀何為也。導萬化之理而復于實際者也。實際者何也。性之本也。
【現代漢語翻譯】 現代漢語譯本： 與那其中的真意暗暗契合。各種各樣勞累筋骨的事情，不如在林下安穩地睡覺。抬頭看見太陽高照，乞討食物從頭開始。將功夫用在功夫上，反而更加昏聵矇昧。領悟的道理，不領悟就不得不領悟，自然會通達。我有一句話，可以斷絕思慮，忘卻塵緣，精巧的言辭說不明白，只能用心去領會。還有一句話，沒有什麼能超過真實，細小如毫毛，廣大沒有邊際。本來就是圓滿成就的，不需要費心機去創造。世事悠悠，不如山丘自在。青松遮蔽陽光，碧綠的溪水長流。山間的雲彩當作帷幕，夜晚的月亮當作魚鉤。躺在藤蘿之下，用大石頭當枕頭。不侍奉天子，哪裡會羨慕王侯？沒有生死的憂慮，還會有什麼憂愁呢？水中的月亮沒有形狀，我常常只是安寧。萬法都是這樣，本來就沒有產生。安然無事地坐著，春天來了，草自然就綠了。
荊溪湛然禪師，臨終時告訴他的弟子們說：『大道沒有固定的方向，也沒有固定的形體，生也好，死也好，它的宗旨都是一貫的。我將歸葬于這座山中，今晚就是我報盡的時候了。姑且和你們談論一下道，以此訣別。所謂一念沒有現象，就叫做空；沒有哪種法則不具備，就叫做假；不一也不異，就叫做中。在凡夫是三因，在聖人是三德。點燃香炷，開始和最後都是相同的形象；渡過大海，淺處和深處的水流是不同的。利益自己，利益他人，就在於此了。你們要記住這些。』說完就圓寂了。翰林梁肅在他的碑陰上題寫道：『聖人不出現，一定會有應運而生的人出現。自從智者大師將佛法傳給灌頂法師，灌頂法師再傳兩世到了左溪朗禪師，佛道如果闇昧，就等待他來發揚光大。憑藉著這寶貴的佛法，煥然一新，得以中興。接受他教業，自身通達佛法的人有三十九人，而那些身居高位的士紳先生，謙卑地接受教誨的，有數十人。老師受到尊敬，佛道受到尊崇，遠近的人都歸向仁義。如果不是應運而生的亞聖，怎麼能達到這樣的境界呢？』
（乙丑）改年號為貞元。
（丙寅）貞元二年，翰林梁肅，修訂天臺止觀論完成，撰寫止觀統例說：『所謂止觀是什麼呢？是引導萬物的道理迴歸到實際的。實際是什麼呢？是本性的根源。』
【English Translation】 English version: Silently merging with the meaning within. All sorts of toiling of muscles and bones are not as good as sleeping soundly under the trees. Raising my head, I see the sun high in the sky, begging for food from the beginning. Using effort upon effort only leads to confusion and ignorance. Understanding comes when you have no choice but to understand, it comes naturally. I have a word that cuts off worries and forgets connections, it cannot be explained with clever words, only transmitted with the heart. And there is another saying, nothing surpasses truth, as small as a hair, as vast as without limit. Originally complete, it requires no contrivance. Worldly affairs are fleeting, not as good as the hills. Green pines shade the sun, and clear streams flow long. Mountain clouds serve as curtains, and the night moon as a hook. Lying under wisteria vines, with a rock as a pillow. Not serving the emperor, why envy princes and nobles? Without worries about life and death, what else is there to worry about? The moon in the water has no form, I am always just at peace. All dharmas are like this, originally without arising. Sitting still with nothing to do, when spring comes, the grass naturally turns green.
Chan Master Zhanran (Jingxi Zhanran) (Jingxi Zhanran, a Chan master), on his deathbed, told his disciples: 'The Great Way has no fixed direction or form, whether it is life or death, its purpose is consistent. I will return my bones to this mountain, tonight is the end of my repayment. Let me talk to you about the Way as a farewell. What is called 'one thought without appearance' is called emptiness; there is no dharma that is not complete, which is called provisionality; neither one nor different is called the middle. In ordinary beings, it is the three causes; in sages, it is the three virtues. Lighting incense, the beginning and the end are the same image; crossing the sea, the shallow and deep currents are different. Benefiting oneself and benefiting others lies in this. You must remember these.' After speaking, he passed away. Liang Su (Liang Su, a Hanlin scholar) inscribed on the back of his stele: 'When a sage does not appear, there must be someone who is destined to emerge. Since Master Zhiyi (Zhiyi, founder of the Tiantai school) passed the Dharma to Guanding (Guanding, a Tiantai patriarch), Guanding passed it down for two generations to Chan Master Zuoqi Lang (Zuoqi Lang, a Tiantai master). If the Way is obscure, it waits for him to promote it. Relying on this precious Dharma, it is renewed and revived. Those who received his teachings and understood the Dharma themselves numbered thirty-nine, and those gentlemen and scholars in high positions who humbly received his teachings numbered dozens. The teacher is respected, the Dharma is revered, and people from far and near turn to benevolence. If not for a destined near-sage, how could he have achieved this?'
(Yichou) The reign year was changed to Zhenyuan.
(Bingyin) In the second year of Zhenyuan, Liang Su (Liang Su, a Hanlin scholar) completed the revision of the Tiantai Zhiguan Lun (Tiantai Zhiguan Lun, a Tiantai treatise on cessation and contemplation) and wrote the Zhiguan Tongli (Zhiguan Tongli, a general introduction to cessation and contemplation), saying: 'What is Zhiguan (Zhiguan, cessation and contemplation) for? It is to guide the principles of all things to return to reality. What is reality? It is the source of nature.'
物之所以不能復者。昏與動使之然也。照昏者謂之明。駐動者謂之靜。明與靜止觀之體也。在因謂之止觀。在果謂之智定。因謂之行。果謂之成。行者行此者也。成者證此者也。原夫聖人有以見惑足以喪志。動足以失方。於是乎止而觀之靜而明之。使其動而能靜。靜而能明。因相待以成法。即絕待以照本。御大車以御正。乘大事而總權。訊息乎不二之場。鼓舞于說三之域。至微以儘性。至頤而體神。語其近則一毫之善可通也。語其遠則重玄之門可𨶳也。用至圓以圓之。物無偏也。用至實以實之。物無妄也。聖人舉其言所以示也。廣其目所以告也。優而柔之使自求之。擬而議之使自至之。此止觀所由作也。夫三諦者何也。一之謂也。空假中者何也。一之目也。空假也者相對之義。中道也者得一之名。此思議之說。非至一之旨也。至一即三至三即一。非相含而然也。非相生而然也。非數義也。非強名也。自然之理也。言而傳之者跡也。理謂之本。跡謂之末。本也者聖人所至之地也。末也者聖人所示之教也。由本以垂跡。則為小為大。為通為別。為頓為漸。為顯為秘。為權為實。為定為不定。循跡以返本。則為一為大。為圓為實。為無住為中。為妙為第一義。是一三之蘊也。所謂空也者通萬法而為言者也。假也者立萬法而為
【現代漢語翻譯】 現代漢語譯本：事物之所以不能恢復原狀，是因為昏昧和動搖使它們變成這樣。照亮昏昧叫做『明』（ming，光明，智慧），使動搖停止叫做『靜』（jing，平靜，禪定）。『明』和『靜』是止觀的本體。在因地上修習就叫做『止觀』（zhiguan，止息妄念，觀照真理），在果地上證得就叫做『智定』（zhiding，智慧和禪定）。因地叫做『行』（xing，修行），果地叫做『成』（cheng，成就）。修行就是行持這些道理，成就就是證悟這些道理。 聖人看到迷惑足以喪失意志，動搖足以迷失方向，因此才止息妄念而觀照，使心靜止而明白事理，使動搖的心能夠安靜下來，使靜止的心能夠明白事理。依靠相互對待而成就法則，超越對待而照見本體。駕馭著大車來端正方向，承擔著大事而掌握權柄。在不二的境界中訊息盈虛，在宣說三諦的領域裡鼓舞激勵。達到極其細微之處來窮盡本性，達到極其安適之處來體悟神妙。說它近，那麼一毫之善也可以相通；說它遠，那麼重玄之門也可以打開。用至圓的智慧來圓融萬物，萬物就沒有偏頗；用至實的真理來充實萬物，萬物就沒有虛妄。聖人舉出言語是爲了指示方向，擴大視野是爲了告知真理。用優厚和柔和的方式使人自己去尋求，用比擬和討論的方式使人自己達到。這就是止觀之所以產生的原因。 那麼，三諦（santì，空、假、中）是什麼呢？就是『一』（yi，統一，整體）的另一種說法。空、假、中（kongjiǎzhōng，佛教的三種真理）是什麼呢？就是『一』的不同名稱。空和假是相對的意義，中道（zhongdao，不偏不倚的道路）是得到『一』的名稱。這只是思議的說法，不是至一的宗旨。至一即是至三，至三即是至一，不是相互包含而這樣，不是相互產生而這樣，不是數字的意義，不是勉強安立的名稱，而是自然的道理。用言語來傳達它，那是事蹟；道理叫做『本』（ben，根本），事蹟叫做『末』（mo，末端）。『本』是聖人所到達的境界，『末』是聖人所開示的教法。從『本』而垂示事蹟，就有了小和大、通和別、頓和漸、顯和秘、權和實、定和不定。循著事蹟而返回到『本』，就成為一和大、圓和實、無住和中、妙和第一義。這就是一即是三的蘊含。所謂的『空』，是通達萬法而說的；所謂的『假』，是建立萬法而說的。
【English Translation】 English version: The reason why things cannot return to their original state is because of darkness and agitation. Illuminating darkness is called 'ming' (明, brightness, wisdom), and stopping agitation is called 'jing' (靜, stillness, samadhi). 'Ming' and 'Jing' are the substance of Zhi-Guan (止觀, cessation and contemplation). Practicing on the causal ground is called 'Zhi-Guan', and realizing on the resultant ground is called 'Zhi-Ding' (智定, wisdom and samadhi). The causal ground is called 'Xing' (行, practice), and the resultant ground is called 'Cheng' (成, accomplishment). Practice is to practice these principles, and accomplishment is to realize these principles. The sage sees that delusion is enough to lose will, and agitation is enough to lose direction. Therefore, he stops agitation and contemplates, makes the mind still and understands things, makes the agitated mind able to be quiet, and makes the quiet mind able to understand things. Relying on mutual dependence to achieve the law, transcending dependence to illuminate the substance. Driving the big cart to correct the direction, undertaking the big things and grasping the power. In the realm of non-duality, he understands the waxing and waning; in the field of explaining the Three Truths, he encourages and inspires. Reaching the extremely subtle to exhaust the nature, reaching the extremely comfortable to embody the divine. Speaking of its nearness, then a hair's breadth of goodness can be connected; speaking of its distance, then the gate of profound mystery can be opened. Using the most perfect wisdom to harmonize all things, there is no bias in things; using the most real truth to fill all things, there is no falsehood in things. The sage raises his words to show the direction, and broadens his vision to inform the truth. He uses generous and gentle ways to make people seek for themselves, and uses analogy and discussion to make people reach for themselves. This is the reason why Zhi-Guan arises. Then, what are the Three Truths (santì, 三諦, emptiness, provisional existence, and the middle way)? They are another way of saying 'One' (yi, 一, unity, wholeness). What are emptiness, provisional existence, and the middle way (kongjiǎzhōng, 空假中, the three truths in Buddhism)? They are different names for 'One'. Emptiness and provisional existence are relative meanings, and the middle way (zhongdao, 中道, the middle path) is the name for obtaining 'One'. This is just a speculative saying, not the purpose of the ultimate One. The ultimate One is the ultimate Three, and the ultimate Three is the ultimate One. It is not like this because they contain each other, it is not like this because they produce each other, it is not the meaning of numbers, it is not a forced name, but a natural principle. Using words to convey it, that is the trace; the principle is called 'Ben' (本, root), and the trace is called 'Mo' (末, end). 'Ben' is the realm reached by the sage, and 'Mo' is the teaching revealed by the sage. From 'Ben' to show traces, there are small and large, general and specific, sudden and gradual, manifest and secret, expedient and real, fixed and unfixed. Following the traces to return to 'Ben', it becomes one and large, round and real, non-abiding and middle, wonderful and the first meaning. This is the implication that one is three. The so-called 'emptiness' is spoken of as penetrating all dharmas; the so-called 'provisional existence' is spoken of as establishing all dharmas.
言者也。中也者妙萬法而為言者也。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。舉中則無法非中自假則何法非假。舉空則無法不空。成之謂之三德。修之謂之三觀。舉其要則聖人極深研幾窮理盡性之說乎。昧者使明。塞者使通。通則悟。悟則至。至則常。常則盡矣。明則照。照則化。化則成。成則一矣。聖人有以彌綸萬法而不差。旁礴萬劫而不違。燾載恒沙而不有。復歸無物而不無。寓名之曰佛。強號之曰覺。究其旨解脫自在。莫大極妙之德乎。夫三觀成功者如此。所謂圓頓者。非漸次非不定。指論十章之義也。十章者恢演始末通道之關也。五略者舉其弘綱截流之津也。十境者發動之機立觀之諦也。十乘者妙用所修發行之門也。始於正觀而終於見境者。義備故也。闕其餘者。非修之要也。乘者何也。載物運者也。十者何也。成載之事也。知其境之妙。不行而至者德之上也。乘一而已。豈藉夫九哉。九者非他相生之說。未至者之所踐也。故發心者發無所發。安心者安無所安。遍破者遍無所破。爰至余乘皆不得已而說也。至於別其義例判為章目。推而廣之不為繁。統而簡之不為少。如連環不可解也。如貫珠不可雜也。如懸鏡不可掩也。如通川不可遏也。議家多門非諍論也。按經正義非虛說也。辯四教淺
【現代漢語翻譯】 現代漢語譯本： 言，是指言說。中，是指玄妙地統攝萬法而進行言說。破除一切迷惑，沒有比空更徹底的；建立一切法，沒有比假更全面的；究竟一切自性，沒有比中更偉大的。舉出中，就沒有什麼法不是中；從假的角度來說，又有什麼法不是假呢？舉出空，就沒有什麼法不是空。成就它，就叫做三德（法身德、般若德、解脫德）；修習它，就叫做三觀（空觀、假觀、中觀）。抓住其中的要領，就是聖人極深地研究事物的細微之處，窮盡事物的道理，徹底瞭解事物本性的學說啊！使愚昧的人明白，使閉塞的人通達。通達就能領悟，領悟就能達到，達到就能常住，常住就能窮盡真理。明白就能照亮，照亮就能化育，化育就能成就，成就就能歸於一。聖人能夠周遍覆蓋萬法而不差錯，廣泛經歷萬劫而不違背，包容無量眾生而不佔有，迴歸于空無一物卻又無所不有。勉強給它起個名字叫做佛（Buddha），勉強稱它為覺（覺悟）。探究它的宗旨，是解脫自在，這是最偉大、最玄妙的德行啊！三觀修習成功就是這樣。所謂圓頓，不是漸次，也不是不定。指的是論述十章的意義。十章是廣泛闡述事物始末，通達道路的關鍵。五略是舉出綱領，截斷生死之流的要津。十境是發動修行的契機，確立觀行的真諦。十乘是玄妙作用所修習，發起行動的門徑。開始於正觀而終於見境，是因為意義完備的緣故。省略其餘的，不是因為它們不是修行的要點。乘是什麼呢？是承載事物執行的工具。十是什麼呢？是成就承載之事的要素。知道境的玄妙，不通過行動就能到達，這是德行的最高境界。乘，一個就足夠了，難道還需要其他的九個嗎？這九個不是其他的，而是相生的說法，是未到達的人所踐行的。所以，發心的人，是發無所發的心；安心的人，是安無所安的心；普遍破除的人，是普遍破除無所破除的。以至於其餘的乘，都是不得已而說的。至於區分它們的意義，判定為章節條目，推演而廣泛地闡述它，不會顯得繁瑣；統攝而簡要地概括它，不會顯得缺少。就像連環一樣不可解開，就像貫穿的珠子一樣不可雜亂，就像懸掛的鏡子一樣不可遮掩，就像暢通的河流一樣不可阻擋。議論家門徑眾多，不是爲了爭論；依據經典的正義，不是虛假的說法；辯論四教的淺 薄非
【English Translation】 English version: 'Speech' refers to speaking. 'Middle' refers to speaking by wonderfully encompassing all dharmas. To break through all delusions, nothing is better than emptiness (空). To establish all dharmas, nothing is better than provisionality (假). To ultimately understand all natures, nothing is greater than the middle (中). When the middle is mentioned, there is no dharma that is not the middle; from the perspective of provisionality, what dharma is not provisional? When emptiness is mentioned, there is no dharma that is not empty. To accomplish it is called the Three Virtues (三德) [Dharmakaya, Prajna, and Liberation]. To cultivate it is called the Three Contemplations (三觀) [emptiness, provisionality, and the middle]. Grasping the essentials is the doctrine of the sages who deeply investigate the subtle, exhaust the principles, and thoroughly understand the nature of things! It makes the ignorant understand, and the blocked become open. Understanding leads to enlightenment, enlightenment leads to attainment, attainment leads to permanence, and permanence leads to the exhaustion of truth. Understanding illuminates, illumination transforms, transformation accomplishes, and accomplishment leads to oneness. The sage is able to encompass all dharmas without error, pervade countless kalpas without contradiction, embrace countless beings without possession, and return to nothingness while being all-encompassing. It is tentatively named Buddha (佛), and forcibly called Awakening (覺). Exploring its essence, it is liberation and freedom, the greatest and most wonderful virtue! Such is the success of the Three Contemplations. The so-called perfect and sudden teaching is neither gradual nor uncertain. It refers to the meaning of the ten chapters. The ten chapters are the key to broadly expounding the beginning and the end, and to understanding the path. The five summaries are the essential points for grasping the main principles and cutting off the stream of birth and death. The ten realms are the opportunity to initiate practice and establish the truth of contemplation. The ten vehicles are the path of practice for wonderful application and initiation of action. Starting with right contemplation and ending with seeing the realm is because the meaning is complete. Omitting the rest is not because they are not essential to practice. What is a vehicle (乘)? It is a tool for carrying and transporting things. What is ten (十)? It is the element that accomplishes the task of carrying. Knowing the subtlety of the realm, arriving without action is the highest state of virtue. One vehicle is enough; why would one need the other nine? The nine are not other, but are mutually arising teachings, which are practiced by those who have not yet arrived. Therefore, the mind of aspiration is to aspire to that which has no aspiration; the mind of peace is to find peace in that which has no peace; the mind of universal breaking is to universally break that which cannot be broken. As for the remaining vehicles, they are spoken of out of necessity. As for distinguishing their meanings, judging them as chapter headings, expanding and broadly explaining them, it does not seem verbose; summarizing and briefly outlining them, it does not seem lacking. Like interlocking rings, they cannot be separated; like strung beads, they cannot be mixed; like a hanging mirror, they cannot be covered; like a flowing river, they cannot be stopped. The many doors of debaters are not for contention; relying on the correct meaning of the scriptures is not false speech; debating the shallowness of the four teachings is not
深事有源也。成一事因緣理無遺也。噫止觀其救世明道之書乎。非夫聖智超絕卓爾獨立。其孰能為乎非夫聰明深達得意思象。其孰能知乎。今之人乃專用章句文字。從而釋之。又何疏漏耶。或稱不思議境與不思。議事皆極聖之域。等覺至人猶所未盡。若凡夫生滅心行三惑浩然。于言說之中推上妙之理。是猶醯雞而說大鵬。夏蟲之議層冰。其不可見明矣。今止觀之說文字萬數。廣尋果地無益初學。豈如闇然自修功至自至。何必以早計為事乎。是大不然。凡所謂上聖之域。豈隔闊遼夐與凡境杳絕與。是惟一性而已。得之謂悟。失之謂迷。一理而已。迷而為凡。悟而為聖。迷者自隔理不隔也。失者自失性不失也。止觀之作所以離異同而究聖神。使群生正性而順理者也。正性順理所以行覺路而至妙境也。不知此教者。則學何所入。功何所施。智何所發。譬如無目昧於日月之光行於重險之處顛踣墮落可勝己乎。噫去聖久遠賢人不出。庸昏之徒含識而已。致使魔邪詭惑諸黨並熾。空有云云爲坑為阱。有膠于文句不敢動者。有流於漭浪不能住者有。太遠而甘心不至者有。太近而我身即是者。有枯木而稱定者。有竅號而稱慧者。有奔走非道而言權者。有假于鬼神而言通者。有放心而言廣者。有罕言而為密者。有齒舌潛傳而為口訣者。凡
【現代漢語翻譯】 現代漢語譯本： 深刻的道理都有其根源。成就一件事，其中的因緣和道理沒有遺漏。啊！《止觀》（zhǐ guān，天臺宗重要著作，意為止息妄念，觀察真理）真是救世明道的書啊！如果不是聖人的智慧超絕，卓然獨立，誰能做到呢？如果不是聰明深達，領會其意思和形象，誰能理解呢？現在的人只是專門使用章句文字，從而解釋它，這難道沒有疏漏嗎？ 或者說，不可思議的境界和不可思議的事，都是極聖的領域，等覺（děng jué，佛教修行位階，僅次於妙覺）的至人尚且不能完全領會。如果凡夫以生滅的心行和三惑（sān huò，佛教術語，指見思惑、塵沙惑、無明惑）浩然存在，在言說之中推究上妙的道理，這就好像醯雞（xī jī，一種小蟲）談論大鵬，夏天的蟲子議論冰層，其不可能見到是顯而易見的。現在《止觀》的說法文字有萬數，廣泛尋覓果地（guǒ dì，佛教術語，指修行所證的果位）對初學者沒有益處。難道像暗中自己修行，功到自然成那樣嗎？何必把早日成就作為目標呢？這是非常不對的。 凡是所說的上聖的領域，難道是隔絕遙遠，與凡人的境界完全隔絕嗎？只是唯一的自性而已。得到它就叫做悟，失去它就叫做迷。只是一個道理而已。迷失就成為凡人，領悟就成為聖人。迷失的人是自己隔絕了真理，真理並沒有隔絕他；失去的人是自己失去了自性，自性並沒有失去他。《止觀》的寫作，是爲了辨別異同而探究聖神，使眾生端正自性而順應真理。端正自性順應真理，是爲了行走覺悟的道路而到達妙境。不瞭解這個教義的人，那麼學什麼才能入門？功從何處施展？智慧從何處啓發？譬如沒有眼睛，在日月的光明中感到迷惑，行走在重重危險的地方，顛仆墮落，能勝過自己嗎？ 唉！去聖久遠，賢人不出，庸碌昏聵之徒只是有含識而已。導致魔邪詭惑的各種黨派一起熾盛，空有云云成為坑成為陷阱。有人膠著于文句不敢動彈，有人流於茫茫無際不能安住，有人認為太遠而甘心不能到達，有人認為太近而認為我身就是，有人像枯木一樣自稱入定，有人大聲喧譁而自稱有慧，有人奔走于非正道而說是權宜之計，有人假借鬼神而說是神通，有人放縱心意而說是廣大，有人很少說話而認為是秘密，有人用齒舌私下傳授而說是口訣，凡此種種。
【English Translation】 English version: Profound matters have their origins. Accomplishing a thing, the causes, conditions, and principles within it are without omission. Ah! Is the 『Zhi Guan』 (止觀, important work of the Tiantai school, meaning cessation of delusion and contemplation of truth) truly a book for saving the world and illuminating the Way! If it were not for the surpassing wisdom of a sage, standing alone and independent, who could accomplish it? If it were not for deep understanding and comprehension, grasping its meaning and image, who could understand it? People today only specialize in using chapters and sentences, thereby interpreting it; is there not omission in this? Or it is said that the inconceivable realm and inconceivable matters are all domains of the utmost sage; even the enlightened beings of 『Deng Jue』 (等覺, a stage of Buddhist practice, second only to 『Miao Jue』) have not fully grasped them. If ordinary people, with their minds of arising and ceasing and the three delusions (『san huo』 三惑, Buddhist term referring to delusions of views and thoughts, delusions like dust and sand, and fundamental ignorance) abounding, investigate the supreme and subtle principles within words, it is like a 『xi ji』 (醯雞, a small insect) discussing the 『Peng』 (大鵬, a mythical bird of enormous size), or a summer insect discussing layers of ice; its impossibility of seeing is obvious. Now, the teachings of 『Zhi Guan』 have tens of thousands of words; extensively seeking the 『fruit ground』 (果地, Buddhist term referring to the state of enlightenment attained through practice) is of no benefit to beginners. Is it like silently cultivating oneself, where accomplishment comes naturally when the effort is sufficient? Why must one make early achievement the goal? This is very wrong. All that is called the realm of the supreme sage, is it separated and distant, completely isolated from the realm of ordinary people? It is only the one nature. Obtaining it is called enlightenment; losing it is called delusion. It is only one principle. Being deluded becomes an ordinary person; being enlightened becomes a sage. The deluded person is the one who separates himself from the truth; the truth does not separate from him. The one who loses is the one who loses his own nature; the nature does not lose him. The writing of 『Zhi Guan』 is for distinguishing similarities and differences and investigating the sacred and divine, enabling sentient beings to rectify their nature and accord with the truth. Rectifying nature and according with truth is for walking the path of awakening and reaching the wondrous realm. Those who do not understand this teaching, then what can they learn to enter? Where can effort be applied? Where can wisdom be inspired? It is like being without eyes, confused in the light of the sun and moon, walking in places of repeated danger, stumbling and falling; can one overcome oneself? Alas! Since the departure of the sages, virtuous people have not appeared; mediocre and muddled people are merely those with consciousness. This has led to the various factions of demons, evil, deceit, and delusion flourishing together; emptiness and existence become pits and traps. Some are fixated on the words and sentences, daring not to move; some flow into vastness and cannot abide; some consider it too far and willingly give up on reaching it; some consider it too near and think that their own body is it; some are like withered trees, claiming to be in samadhi; some shout loudly, claiming to have wisdom; some run on unorthodox paths, saying it is expedient means; some borrow from ghosts and spirits, saying it is supernatural power; some let go of their minds, saying it is vast; some rarely speak, considering it secret; some transmit privately with their teeth and tongues, saying it is oral instructions; all such things.
此之類自立為祖。繼祖為家。反經非聖。昧者不覺。仲尼有言。道之不明也。我知之矣。由物累也。悲夫。隋開皇十八年智者去世。至皇朝建中垂二百載。以斯文相傳凡五家師。其始曰灌頂。其次曰縉雲威。又其次曰東陽小威。又其次曰左溪朗公。其五曰荊溪然公。須于同門中慧解第一。能奉師訓整合此書。蓋不以文辭為本故也。或失則繁。或得則野。當二威之際緘授而已。其道不行。天寶中左溪始弘解說。而知者蓋寡。荊溪廣以傳記數十萬言網羅遺法。勤矣備矣。荊溪滅後知其說者適三四人。古人云。生而知之者上也。學而知之者次也。困而不學又其次也。夫生而知之者。蓋性德者也學而知之者。天機深者也。若其嗜慾深耳目塞。雖學而不知。斯為下矣。今夫學者內病于蔽外役於煩。沒世不能通其文。數年不能得其益。是則業文為之屨校梏足也。棼句為之簸糠瞇目也。以不能之師。教不領之弟子。止觀所以未光大於時也。予常慼慼。於是整其宏綱撮其機要。其理之所存教之所急。或易置之或引伸之。其義之迂其辭之鄙。或剃除之或潤色之。大凡浮疏之患。十愈其九。廣略之宜三存其一。於是祛鄙滯導蒙童。貽諸他人則吾豈敢。若同見同行且不以止觀罪我。亦無隱乎爾。建中上元甲子首事筆削。三年歲在析木之津功畢
云爾。
(二十三 戊辰) 般若三藏新譯大乘理趣六波羅蜜經成。代宗皇帝親制敘文曰。大樸既散有為遂作。名利牽乎德。巧智喪乎真。愛惡攻乎性情。因緣堅其染習。內則百慮無節。外則六根競誘。天理滅而莫知。道源迷而忘返。淪溺苦海劫盡還初。惟至人了萬物之宗。越三界之表。廓獨立而不改。遍諸有而常然。故能開導群迷濟拔流品。六波羅蜜經者。眾法之津樑度門之圓極也。昔日月燈明如來為菩薩說。歷劫曠遠真偈寂寥。文殊師利於耆阇會中與彌勒菩薩語及其事。成一切種智會無量義因。唯佛能知。唯佛能說。教必有主。其在茲乎。是以釋迦如來為法而生俟時而現。三身不異。故處代而常離。萬行無修。故隨方而自在。運慈悲之力。開攝護之門。因其六塵示之六度。導於法分全證法身。結習紛綸乘理而悟。是真般若之旨也。故有慈氏善問大音贊言。天垂寶華雲集仙蓋。甘露流液光明燭幽。使迷方淺深皆得自然之慧。恒沙億眾能通般若之知。嘗試論之。先儒有言。誠者自成而道自導也。夫誠己于內。則不勉而中不思而得。誠物于外。則不言而應不為而成。其內者證法之身。其外者大悲之力。德產之緻密化育之功也。夫春風吹髮萬類咸滋。旭日昇畫群陰盡釋。乾坤易簡之道。是則大同神明幽贊之情。孰云
【現代漢語翻譯】 云爾。
（二十三 戊辰）般若三藏新譯《大乘理趣六波羅蜜經》成。代宗皇帝親制敘文曰：『大樸既散，有為遂作。名利牽乎德，巧智喪乎真。愛惡攻乎性情，因緣堅其染習。內則百慮無節，外則六根競誘。天理滅而莫知，道源迷而忘返。淪溺苦海，劫盡還初。惟至人了萬物之宗，越三界之表。廓獨立而不改，遍諸有而常然。故能開導群迷，濟拔流品。《六波羅蜜經》者，眾法之津樑，度門之圓極也。昔日月燈明如來（Riyue Dengming Rulai，過去的佛）為菩薩說，歷劫曠遠，真偈寂寥。文殊師利（Wenshu Shili，智慧的菩薩）于耆阇（Qisha）會中與彌勒菩薩（Mile Pusa，未來的佛）語及其事。成一切種智，會無量義因。唯佛能知，唯佛能說。教必有主，其在茲乎。是以釋迦如來（Shijia Rulai，現在的佛）為法而生，俟時而現。三身不異，故處代而常離。萬行無修，故隨方而自在。運慈悲之力，開攝護之門。因其六塵示之六度，導於法分，全證法身。結習紛綸，乘理而悟。是真般若（Bore，智慧）之旨也。故有慈氏（Cishi，彌勒菩薩的別稱）善問，大音贊言。天垂寶華，雲集仙蓋。甘露流液，光明燭幽。使迷方淺深，皆得自然之慧。恒沙億眾，能通般若之知。嘗試論之。先儒有言：誠者自成而道自導也。夫誠己于內，則不勉而中，不思而得。誠物于外，則不言而應，不為而成。其內者證法之身，其外者大悲之力。德產之緻密，化育之功也。夫春風吹髮，萬類咸滋。旭日昇畫，群陰盡釋。乾坤易簡之道，是則大同神明幽贊之情。孰云』
【English Translation】 Thus it is.
(23rd, Wuchen Year) The new translation of the Mahayana Paramita Sutra of the Principle of Meaning by Tripitaka Prajna (Bore Sanzang, a translator monk) was completed. Emperor Daizong personally wrote the preface, saying: 'When the Great Simplicity dispersed, existence with action arose. Fame and profit restrain virtue, and clever wisdom loses truth. Love and hate attack nature and emotion, and conditions strengthen their defiled habits. Internally, a hundred thoughts are without restraint; externally, the six senses compete in temptation. Heavenly principles are extinguished without anyone knowing, and the source of the Dao is lost, forgetting the return. Drowning in the sea of suffering, the kalpa ends and returns to the beginning. Only the Perfected One understands the origin of all things, transcends the realm of the Three Worlds. Vastly independent and unchanging, pervading all existence and eternally natural. Therefore, they can enlighten the confused and rescue the flowing beings. The Six Paramita Sutra is the bridge of all dharmas, the perfect culmination of the gate of deliverance. In the past, Tathagata Dipankara (Riyue Dengming Rulai, a past Buddha) spoke to the Bodhisattvas, through kalpas of vast distance, the true verses were solitary and silent. Manjushri (Wenshu Shili, Bodhisattva of wisdom) spoke with Maitreya Bodhisattva (Mile Pusa, the future Buddha) in the assembly of Gijjhakuta (Qisha), discussing these matters. Achieving all-knowing wisdom, gathering the cause of immeasurable meaning. Only the Buddha knows, only the Buddha can speak. Teachings must have a master; it lies in this. Therefore, Shakyamuni Tathagata (Shijia Rulai, the present Buddha) was born for the Dharma and appeared when the time was right. The Three Bodies are not different, so while dwelling in the world, they are always detached. The myriad practices are without cultivation, so they are free and at ease in all directions. Wielding the power of compassion, opening the gate of protection. Based on the six dusts, showing the six perfections, guiding to the division of Dharma, fully realizing the Dharmakaya. Entangled habits are numerous, awakened through principle. This is the true meaning of Prajna (Bore, wisdom). Therefore, there is Maitreya's (Cishi, another name for Maitreya Bodhisattva) skillful questioning, and the Great Sound's praise. Heavenly flowers are hung, and immortal canopies gather like clouds. Sweet dew flows, and light illuminates the darkness. Allowing those lost in shallow or deep ways to attain natural wisdom. Countless beings like the sands of the Ganges can understand the knowledge of Prajna. Let us try to discuss it. The former scholars said: 'Sincerity is self-achieving, and the Dao guides itself.' If one is sincere within oneself, one is correct without effort and attains without thought. If one is sincere to things outside oneself, one responds without speaking and accomplishes without doing. The inner is the body that proves the Dharma, and the outer is the power of great compassion. It is the dense production of virtue and the merit of transformation and nurturing. The spring breeze blows and awakens, and all things flourish. The rising sun ascends, and all darkness is dispelled. The way of Qiankun (Heaven and Earth) is easy and simple; this is the feeling of great harmony, divine brightness, and profound praise. Who says』
區別。殊途一致其理固然。朕虔奉丕圖保又烝庶。思建皇極以升。大猷遐想靈蹤期于葉契。舍城妙說久秘梵文。徒懷瀉瓶未啟遺夾。微言不昧將或起予。於是罽賓沙門般若受旨宣揚。光宅沙門利言為之翻譯。時大德則資聖寺道液。醴泉寺超悟。慈恩寺應真。莊嚴寺圓照。光宅寺道岸等。法門領袖人中龍象。證明正義輝潤玄文。知釋迦之寶城。識眾尊之滿字。以貞元四年歲次戊辰十二月二十八日。于西明寺譯成上進。凡一部十卷。神龍翊衛。如從金口之傳。梵眾護持。無異毫光之現。朕齋心滌慮仰味宗源。聞所未聞寔為希有。聊因暇日三複斯經。雖法海甚深波流不讓。舉其梗概昭悟將來。
(二十四) 二月江西馬祖大師道一示寂。師漢州什邡人。姓馬氏。容貌豐偉。牛行虎視。引舌過準。足有二輪文。遇懷讓禪師密契心法。始自建陽遷臨川次南康。所至聚徒說法建立禪林。大曆中始居豫章開元寺。嘗示眾曰。汝等諸人各信。自心是佛此心即佛。達磨大師自南天竺國來此中華。傳上乘一心之法。令汝等開悟。又引楞伽經文以印眾生心地。恐汝顛倒不自信。此一心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者應無所求。心外無別佛。佛外無別心。不取善不取惡。凈穢兩邊都不依怙。達罪性
【現代漢語翻譯】 現代漢語譯本： 殊途同歸，道理本就如此。我虔誠地遵循先皇的偉大基業，保佑百姓安居樂業。想要建立最高的準則來提升國家，因此遙想佛的足跡，期望能夠契合。舍城妙說的梵文版本長期被封存，只是空有傾瀉瓶中之水的想法，卻未能開啟遺留的經夾。如果能將這精微的語言闡明，或許能啓發人們的覺悟。於是，罽賓（Kashmir）的沙門（Sramana，出家修道者）般若（Prajna，智慧）接受旨意宣揚佛法，光宅寺的沙門利言負責翻譯。當時的大德，包括資聖寺的道液、醴泉寺的超悟、慈恩寺的應真、莊嚴寺的圓照、光宅寺的道岸等，都是佛法界的領袖，人中龍象，他們證明佛法的正義，使玄妙的文字煥發光彩。他們深知釋迦牟尼（Sakyamuni，佛教創始人）的寶城，認識到眾多佛尊的圓滿之字。在貞元四年，歲次戊辰十二月二十八日，于西明寺翻譯完成並上呈。總共一部，十卷。有神龍護衛，如同親自從釋迦牟尼金口中傳出；有梵眾護持，與佛陀毫光顯現無異。我齋戒身心，仔細品味佛法的根源，聽到了前所未聞的道理，實在是稀有難得。於是抽出空閑時間，多次研讀這部經書。雖然佛法之海深不可測，波濤洶涌，但還是提煉出其中的要點，以昭示啓發後人。 （二十四）二月，江西馬祖大師道一（Mazu Daoyi）圓寂。馬祖是漢州什邡人，姓馬。容貌豐偉，有如牛行虎視之姿，舌頭可以伸到鼻子。腳上有二輪的紋路。遇到懷讓禪師（Huairang）后，秘密地契合了心法。最初從建陽遷到臨川，然後到南康。所到之處都聚集僧眾說法，建立禪林。大曆年間開始居住在豫章開元寺。曾經對大眾開示說：『你們這些人，各自相信自己的心就是佛，這個心就是佛。達磨大師（Bodhidharma）從南天竺國來到中華，傳授最上乘的一心之法，讓你們開悟。』又引用《楞伽經》（Lankavatara Sutra）的經文來印證眾生的心地，恐怕你們顛倒，不相信這唯一的心法是每個人都具有的。所以《楞伽經》說：『佛以心為根本，無門為法門。』又說：『求法的人應該無所求，心外沒有別的佛，佛外沒有別的心。不取善，不取惡，清凈和污穢兩邊都不依賴。』瞭解罪的本性。
【English Translation】 English version: Different paths lead to the same destination; the principle is inherently so. I reverently follow the great foundation of the late emperors, ensuring the peace and prosperity of the people. Desiring to establish the highest standards to elevate the nation, I thus contemplate the spiritual traces, hoping to find accord. The wonderful teachings of Sravasti, preserved in Sanskrit, have long been sealed away. We merely harbor the thought of emptying the contents of a vase, yet the sealed scripture remains unopened. If these subtle words can be elucidated, perhaps they can inspire people's enlightenment. Therefore, the Sramana (ascetic) Prajna (wisdom) from Kashmir received the imperial decree to propagate the Dharma, and the Sramana Liyan from Guangzhai Temple was responsible for the translation. The great virtues of that time, including Daoye from Zisheng Temple, Chaowu from Liquan Temple, Yingzhen from Ci'en Temple, Yuanzhao from Zhuangyan Temple, Dao'an from Guangzhai Temple, and others, were all leaders in the Buddhist community, dragon-elephants among men. They testified to the righteousness of the Dharma, illuminating the profound texts. They deeply understood the precious city of Sakyamuni (founder of Buddhism), recognizing the complete characters of the many Buddhas. In the fourth year of Zhenyuan, on the twenty-eighth day of the twelfth month of the year Wuchen, it was translated and presented at Ximing Temple. In total, it comprised one set of ten volumes. Divine dragons protected it, as if it were personally transmitted from the golden mouth of Sakyamuni; Brahma's multitude upheld it, no different from the manifestation of the Buddha's radiant light. I purified my mind and contemplated the source of the teachings, hearing doctrines never heard before, which was truly rare and precious. Therefore, I took the time to repeatedly study this scripture. Although the sea of Dharma is unfathomably deep, with turbulent waves, I extracted the essential points to illuminate and inspire future generations. (24) In February, Great Master Mazu Daoyi (Mazu Daoyi) of Jiangxi passed away. Mazu was from Shifang in Hanzhou, with the surname Ma. His appearance was dignified, with the bearing of an ox and the gaze of a tiger. His tongue could reach his nose, and his feet had the markings of two wheels. After encountering Zen Master Huairang (Huairang), he secretly attained the essence of the mind-dharma. He initially moved from Jianyang to Linchuan, and then to Nankang. Wherever he went, he gathered monks to preach the Dharma and establish Zen monasteries. During the Dali era, he began residing at Kaiyuan Temple in Yuzhang. He once instructed the assembly, saying: 'Each of you should believe that your own mind is the Buddha; this mind is the Buddha. Bodhidharma (Bodhidharma) came from South India to China to transmit the supreme One-Mind Dharma, enabling you to attain enlightenment.' He also quoted passages from the Lankavatara Sutra (Lankavatara Sutra) to validate the minds of sentient beings, fearing that you might be deluded and not believe that this One-Mind Dharma is inherent in everyone. Therefore, the Lankavatara Sutra says: 'The Buddha takes the mind as the foundation, and no-gate as the Dharma-gate.' It also says: 'Those who seek the Dharma should seek nothing; there is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp good, do not grasp evil; do not rely on either purity or defilement.' Understand the nature of sin.
空唸唸不可得。無自性故。故云。三界唯心森羅及萬像一法之所印。凡所見色即是見心。心不自心。因色故有。但隨時言說即事即理都無所礙。菩提道果亦復如是。於心所生即名為色。知色空故生即無生。若了此意。乃可隨時著衣吃飯長養聖胎任運過時。復有何事。汝受吾教聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。師于開元示寂。先是師嘗經由豫章泐潭之石門。愛其山水奇勝洞壑平坦。顧謂其從曰。吾朽質之日歸骨於此。至是門弟子奉靈骨舍利。建道場于石門。相國權德輿為之碑。宣宗賜謚大寂禪師。得法弟子凡百三十有九人。一為一方宗主轉化無窮。禪宗至此大盛於世。
(二十五) 大珠惠海禪師者。建州人。初參馬祖。祖問。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧。拋家散走作什麼。我這裡一物也無。求什麼佛法。師遂禮拜問。那個是惠海自家寶藏。祖曰。即今問我者是汝寶藏。一切具足更無欠少。使用自在何假向外求覓。師于言下自識本心不由知覺。禮謝畢服勞。久之後以受業師年老歸奉養。乃晦跡藏用外現癡訥。撰頓悟入道要門一卷。為好事竊出。及馬祖見之。即告眾曰。越州有大珠。圓明光透自在。無遮障處也。眾中有知師本
【現代漢語翻譯】 現代漢語譯本： 空念也是得不到什麼的，因為萬法沒有自性。所以說，『三界唯心，森羅萬象都是一心所印現的』。凡是你所見到的色相，也就是見到了你的心。心不能自己見自己，而是因為色相才顯現。但只要隨著時機言說，事和理之間就沒有什麼障礙。菩提道果也是這樣，從心中所生起的就叫做色。明白色是空性的，生起也就是沒有生起。如果明白了這層意思，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼可操心的呢？你聽我的教誨，聽我的偈子：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』 禪師在開元年間圓寂。之前，禪師曾經經過豫章（今江西省）泐潭的石門，喜愛那裡的山水奇特秀麗，洞穴平坦開闊。他回頭對他的弟子們說：『我這朽壞的身體，最終要歸骨於此。』到禪師圓寂后，他的門徒們恭敬地將他的靈骨舍利安葬于石門，並建立了道場。相國權德輿為他撰寫了碑文。宣宗皇帝賜予他『大寂禪師』的謚號。得到他真傳的弟子共有139人，每個人都成為一方宗主，教化眾生，影響深遠。禪宗至此在世間大為興盛。
（二十五）大珠惠海禪師，是建州（今福建省建甌市）人。最初參拜馬祖（Mazu，禪宗大師）。馬祖問他：『你從哪裡來？』他回答說：『從越州（今浙江省紹興市）大云寺來。』馬祖說：『你來這裡打算做什麼？』他回答說：『來求佛法。』馬祖說：『你連自己家裡的寶藏都不顧惜，拋家舍業到處亂跑幹什麼？我這裡什麼都沒有，求什麼佛法？』禪師於是禮拜問道：『哪個是惠海自己的寶藏？』馬祖說：『現在問我的那個就是你的寶藏，一切都具備，什麼都不缺少，使用起來自由自在，何必向外尋求呢？』禪師當下就認識了自己的本心，不是通過知覺而認識的。禮拜感謝完畢后，就在馬祖那裡服勞。很久以後，因為他的受業師（Shouye shi，傳授基本戒律的老師）年老了，就回去奉養他，於是就隱姓埋名，外表顯得癡呆愚笨。他撰寫了《頓悟入道要門》一卷，被好事者偷偷地拿了出去。馬祖見到后，就告訴大家說：『越州有顆大珠（Dazhu，比喻惠海禪師），圓滿光明，通透明亮，沒有遮蔽障礙的地方啊！』眾人中有人知道禪師的來歷
【English Translation】 English version: Empty thoughts are unattainable because all dharmas lack inherent existence (Svadharma). Hence it is said, 'The Three Realms are only mind, and all phenomena are imprinted by the One Dharma.' Whatever form you see is seeing your own mind. The mind does not see itself; it exists because of form. But as long as you speak according to the occasion, there is no obstacle between phenomena and principle. The Bodhi path and its fruition are also like this. What arises from the mind is called form. Knowing that form is empty means that arising is non-arising. If you understand this meaning, you can wear clothes and eat meals at any time, nourish the sacred embryo, and pass the time naturally. What else is there to worry about? Listen to my teachings, listen to my verse: 'The mind speaks according to the occasion, Bodhi is also just tranquility. Phenomena and principle are both unobstructed; when arising, it is not arising.' The Master passed away during the Kaiyuan era. Before that, the Master had passed through the Stone Gate of Letan in Yuzhang (present-day Jiangxi Province), and loved the unique and beautiful scenery of the mountains and rivers, and the flat and open caves. He turned to his disciples and said, 'My decaying body will eventually return its bones here.' After the Master passed away, his disciples respectfully buried his spiritual bone relics at the Stone Gate and built a monastery. The Prime Minister Quan Deyi wrote an epitaph for him. Emperor Xuanzong bestowed upon him the posthumous title 'Great Stillness Zen Master' (Daji Chanshi). There were a total of 139 disciples who received his true transmission, and each became a leader of one region, teaching sentient beings and having a profound influence. Zen Buddhism greatly flourished in the world from this point on.
(25) Zen Master Dazhu Huihai (Dazhu Huihai, Great Pearl Huihai) was a native of Jianzhou (present-day Jian'ou City, Fujian Province). He initially visited Mazu (Mazu, a Zen master). Mazu asked him, 'Where do you come from?' He replied, 'From Dayun Temple in Yuezhou (present-day Shaoxing City, Zhejiang Province).' Mazu said, 'What do you intend to do here?' He replied, 'To seek the Buddha Dharma.' Mazu said, 'You don't even care about the treasure in your own home, abandoning your family and running around everywhere? There is nothing here, what Buddha Dharma are you seeking?' The Zen Master then bowed and asked, 'Which is Huihai's own treasure?' Mazu said, 'The one who is asking me now is your treasure. Everything is complete, nothing is lacking, and it is free to use. Why seek it externally?' The Zen Master immediately recognized his own mind, not through perception. After bowing and thanking him, he served Mazu there. After a long time, because his Precept Master (Shouye shi, teacher who transmits basic precepts) was old, he returned to care for him, so he went into hiding, outwardly appearing foolish and dull. He wrote a volume of 'Essentials for Sudden Enlightenment and Entering the Path' (Dunwu Rudao Yaomen), which was secretly taken out by a busybody. When Mazu saw it, he told everyone, 'There is a Great Pearl (Dazhu, metaphor for Zen Master Huihai) in Yuezhou, perfectly bright, clear and transparent, with no place of concealment!' Among the crowd, someone knew the Zen Master's origin.
姓朱者。遂共尋訪。師由是道望顯著。說法彼翻海涌浩然無礙。有頓悟門及廣語。行於世。
(二十六 庚午) ○迎佛骨。
六年石頭希遷禪師示寂。師得法于清原。天寶中居衡山南寺。寺東有石其狀如臺。乃結庵其上。時號石頭和尚。南嶽鬼神多見身聽法。師皆與之授戒。大曆中江西主大寂。湖南主石頭。往來憧憧並湊二大士之門。嘗示眾曰。吾之法門先佛傳授。不論禪定精進。唯達佛之知見。即心即佛心佛眾生菩提煩惱名異體一。汝等當知自己心靈。體離斷常性非垢凈。湛然圓滿凡聖齊同。應用無方離心意識。三界六道唯自心現。水月映象豈有生滅。汝等知之無所不備。師初閱肇論云。會萬物為己者。其唯聖人乎。遂豁然曰。聖人無已靡所不已。因著參同契。其辭曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質像。聲元無樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬
【現代漢語翻譯】 現代漢語譯本： 姓朱的人，於是共同尋訪（六祖惠能）。惠能禪師因此聲名遠播，說法時如海潮般浩瀚無礙。有《頓悟門》及《廣語》流傳於世。
（二十六 庚午）○ 迎佛骨。
六年，石頭希遷禪師圓寂。希遷禪師從清原行思處得法。天寶年間居住在衡山南寺。寺廟東邊有一塊石頭，形狀像檯子，於是他在上面結庵。當時號稱石頭和尚。南嶽的鬼神大多顯現身形聽他說法。希遷禪師都為他們授戒。大曆年間，江西以馬祖道一為主，湖南以石頭希遷為主。來往的人絡繹不絕，都聚集在兩位大士的門下。希遷禪師曾經對大眾開示說：『我的法門是先佛傳授下來的，不講禪定精進，只求通達佛的知見。即心即佛，心、佛、眾生、菩提、煩惱，名稱不同而本體是一樣的。你們應當認識自己的心靈，它的本體遠離斷滅和常存，自性不是垢染也不是清凈。湛然圓滿，凡人和聖人平等相同。應用無窮無盡，遠離心意識。三界六道只是自己心識的顯現，水中的月亮，鏡中的影像，哪裡會有生滅呢？你們如果明白了這個道理，就沒有什麼不具備的。』希遷禪師最初閱讀《肇論》時，看到『會萬物為己者，其唯聖人乎』，於是豁然開悟，說：『聖人無己，無所不己。』因此寫了《參同契》，其中的辭句說：『竺土（印度）大仙（佛）的心法，東西方秘密地互相傳授。人的根器有利鈍之分，道沒有南北的祖師之別。靈源明亮皎潔，枝流派水暗中流注。執著事相原本就是迷惑，契合真理也不是覺悟。門門都是一切境界，回互與不回互。回互則互相涉入，不回互則安住本位。色相的本體各不相同，聲音原本沒有快樂和痛苦。暗合上中之言，明明是清濁之句。四大（地水火風）的自性自然恢復，如同兒子得到他的母親。火的性質是熱，風的性質是動搖，水的性質是濕潤，地的性質是堅固。眼睛對色，耳朵對聲音，鼻子對香，舌頭對咸和醋。然而依靠一一法，依靠根和葉來分佈。本末必須歸於宗源，尊卑要用適當的言語。當明白中有暗，不要用暗來相遇。當暗中有明，不要用明來相睹。明暗各自相對，比如前後腳步。萬'
【English Translation】 English version: The person named Zhu then jointly sought him (Zen Master Huineng). The Master's reputation became prominent because of this, and his Dharma talks were like a vast, unimpeded ocean. The 'Sudden Enlightenment Gate' and 'Extensive Sayings' are circulated in the world.
(26th, Gengwu) ○ Welcoming the Buddha's Relic.
In the sixth year, Zen Master Shitou Xiqian passed away. Master Xiqian received the Dharma from Qingyuan Xingsi. During the Tianbao era, he resided at Nansi Temple on Mount Heng. To the east of the temple was a stone resembling a platform, so he built a hermitage on it. At that time, he was known as the Stone Monk. Many ghosts and spirits of Mount Heng appeared to listen to his Dharma talks. Master Xiqian bestowed precepts upon them all. During the Dali era, Jiangxi was led by Mazu Daoyi, and Hunan was led by Shitou Xiqian. People came and went in droves, gathering at the doors of these two great masters. Master Xiqian once instructed the assembly, saying: 'My Dharma gate is transmitted from the Buddhas of the past, not emphasizing dhyana (meditation) or diligent progress, but only seeking to attain the knowledge and vision of the Buddha. That is, mind is Buddha, and mind, Buddha, sentient beings, bodhi (enlightenment), and afflictions are different in name but one in essence. You should recognize your own mind, whose essence is free from annihilation and permanence, and whose nature is neither defiled nor pure. It is serene and complete, and ordinary beings and sages are equal. Its application is limitless, free from mind-consciousness. The Three Realms and Six Paths are merely manifestations of your own mind. How can the moon in water or the image in a mirror have birth and death? If you understand this principle, there is nothing you will lack.' When Master Xiqian first read the Zhaolun (The Writings of Sengzhao), he saw the phrase 'Only the sage can unite all things as himself,' and he suddenly awakened, saying: 'The sage has no self, and there is nothing that is not self.' Therefore, he wrote the Cantongqi (The Identity of Relative and Absolute), whose verses say: 'The mind of the great immortal (Buddha) of India, is secretly transmitted between East and West. People's capacities are sharp or dull, but the Way has no northern or southern patriarchs. The spiritual source is bright and clear, but the branches and streams flow secretly. Clinging to phenomena is originally delusion, and conforming to principle is not necessarily enlightenment. Each and every realm is a boundary, interrelating and not interrelating. Interrelating, they interpenetrate each other; not interrelating, they abide in their positions. The essence of forms is different, and sounds originally have no pleasure or pain. It secretly accords with the words of the superior and the middle, clearly distinguishing pure and impure phrases. The four great elements (earth, water, fire, wind) naturally revert to their nature, like a child finding its mother. Fire's nature is heat, wind's nature is movement, water's nature is moisture, and earth's nature is solidity. The eye corresponds to form, the ear to sound, the nose to fragrance, and the tongue to saltiness and sourness. However, relying on each and every dharma, relying on roots and leaves for distribution. The root and the branch must return to the source, and superiors and inferiors must use appropriate language. When there is darkness in light, do not meet it with darkness. When there is light in darkness, do not look at it with light. Light and darkness are relatively opposed, like steps before and after. Ten thousand'
物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非遠近。迷隔山河固。謹白參玄人。光陰莫虛度。
(癸酉) ○張滂請稅茶。得錢四十萬緡。茶稅之始也。
(二十七 丙子) 十二年。宣河東節度使禮部尚書李詵。備禮迎法師澄觀入京。觀至。有旨命同罽賓三藏般若。翻譯烏茶國所進華嚴後分梵夾。帝親預譯場一日不至。即差僧寂光依僧欲云。皇帝國事因緣如法僧事與欲清凈。觀承睿旨。翻宣既就進之帝命開示華嚴宗旨。群臣大集。觀升高座曰。我皇御宇德合乾坤。光宅萬方重譯來貢。東風入律。西天輸越海之誠。南印御書。北闕獻朝宗之敬。特回明詔再譯真詮。光闡大猷增輝新理。澄觀顧多天幸。欽屬盛明。奉詔譯場。承旨幽贊。抃躍競惕三複竭愚。露滴天池。喜含百川之味。塵培華岳。無增萬仞之高。極虛空之可度。體無邊涯大也。竭滄溟而可飲。法門無盡方也。碎塵剎而可數。用無能測廣也。離覺所覺朗萬法之幽邃佛也。芬敷萬行榮耀眾德華也。圓茲行德飾彼十身嚴也。貫攝玄微以成真光之彩經也。總斯七字為一部之宏綱。將契本性非行莫階。故說普賢無邊勝行。行起解絕智證圓明。無礙融通現前受用。帝大悅。賜觀紫方袍。號教
【現代漢語翻譯】 現代漢語譯本：事物本身具有其作用。應當談論它的用途和所處的位置。事情的道理就像盒子和蓋子一樣契合，真理應該像箭鋒一樣直指核心。理解言語必須領會其宗旨，不要自己設立規矩。如果面對事物卻不能領會道的存在，那麼即使行走也無法知道道路。進步不在於距離的遠近，迷惑就會被山河阻隔。謹以此告知參禪悟道的人，不要虛度光陰。
（癸酉年）張滂請求徵收茶稅，獲得稅錢四十萬緡，這是茶稅的開始。
（二十七 丙子年）十二年，派遣河東節度使、禮部尚書李詵，以隆重的禮儀迎接法師澄觀入京。澄觀到達后，皇帝下旨命他與罽賓（今克什米爾地區）的三藏法師般若，共同翻譯烏茶國（古代印度地區）進獻的《華嚴經》後分的梵文經卷。皇帝親自參與譯場，一天不到場，就派遣僧人寂光依照僧欲的說法稟告：『皇帝因國家大事的緣故，就像如法僧事一樣希望清凈。』澄觀領會皇帝的旨意，翻譯宣講完畢後進獻給皇帝，皇帝命他開示《華嚴經》的宗旨。群臣聚集，澄觀登上高座說：『我皇治理天下，德行與天地相合，光輝照耀四方，重新翻譯進貢的經書。東風應和音律，西天輸送超越海洋的誠意，南印度進獻御書，北方的都城獻上朝拜的敬意。特意降下明詔再次翻譯真正的經典，光大闡明偉大的事業，增添輝煌的新道理。澄觀非常幸運，欽佩這盛世的英明，奉詔參與譯場，承蒙旨意暗中贊助。歡欣鼓舞，小心謹慎，反覆竭盡愚鈍。露水滴入天池，喜悅包含百川的味道，塵土堆積華山，不能增加萬仞的高度。窮盡虛空也是可以度量的，它的本體沒有邊際廣大啊。竭盡滄海也是可以飲盡的，佛法之門沒有窮盡周全啊。粉碎塵土世界也是可以數清的，它的作用無法衡量廣博啊。遠離能覺和所覺，照亮萬法的幽深，這就是佛啊。芬芳地散佈萬行，榮耀眾多的功德，這就是華啊。圓滿這些修行功德，裝飾那十身，這就是嚴啊。貫穿攝取玄妙精微，從而成就真光的色彩，這就是經啊。總括這七個字，成為一部經的宏大綱領。將要契合本性，沒有修行就無法達到。所以宣說普賢菩薩無邊的殊勝行愿，從修行開始，斷絕知解，智慧證悟圓滿光明，沒有阻礙地融會貫通，當下就能受用。』皇帝非常高興，賜給澄觀紫色方袍，號為教。
【English Translation】 English version: Things inherently possess their function. One should speak of their use and location. The principle of things is like the fitting of a box and its lid, and truth should point directly to the core like the tip of an arrow. Understanding words requires grasping their essence; do not establish your own rules. If one cannot comprehend the existence of the Dao when facing things, then even walking will not reveal the path. Progress is not about distance; delusion is obstructed by mountains and rivers. I respectfully inform those who seek enlightenment through Chan practice: do not waste time.
(Guiyou Year) Zhang Pang requested to levy tea taxes, obtaining 400,000 strings of cash, marking the beginning of tea taxation.
(Twenty-seventh Year, Bingzi) In the twelfth year, Li Shen, the Hedong military commissioner and Minister of the Ministry of Rites, was dispatched to welcome Dharma Master Chengguan to the capital with great ceremony. Upon Chengguan's arrival, the emperor issued an edict ordering him to jointly translate the Sanskrit scrolls of the latter part of the Avatamsaka Sutra presented by the Ucha Kingdom (ancient India region) with Prajna, a Tripitaka master from Kipin (present-day Kashmir region). The emperor personally participated in the translation, and if he was absent for even a day, he would send the monk Jiguang to report according to the monk Yu's words: 'The emperor, due to matters of state, desires purity just like in lawful monastic affairs.' Chengguan understood the emperor's intention, and after completing the translation and exposition, he presented it to the emperor, who ordered him to expound on the essence of the Avatamsaka Sutra. The ministers gathered, and Chengguan ascended the high seat and said: 'Our emperor governs the world, his virtue matches heaven and earth, and his light shines in all directions, retranslating the presented scriptures. The east wind harmonizes with the musical notes, and the Western Heaven conveys sincerity beyond the seas. Southern India presents imperial writings, and the northern capital offers reverence in homage. A special decree was issued to retranslate the true scriptures, to greatly elucidate the grand undertaking, and to add glorious new principles. Chengguan is very fortunate, admiring the brilliance of this prosperous era, and was ordered to participate in the translation, receiving the imperial decree to secretly assist. Rejoicing and trembling, I repeatedly exhausted my foolishness. Dewdrops fall into the celestial pool, and joy contains the taste of a hundred rivers; dust accumulates on Mount Hua, but cannot increase its ten-thousand-foot height. Exhausting emptiness is measurable, but its essence is boundless and vast. Draining the vast ocean is drinkable, but the Dharma gate is inexhaustible and complete. Shattering the dust-filled world is countable, but its function is immeasurable and broad. Separating from the perceiver and the perceived illuminates the profound depths of all dharmas, this is Buddha. Fragrantly spreading myriad practices, glorifying numerous virtues, this is Hua. Perfecting these practices and virtues, adorning the ten bodies, this is Yan. Penetrating and encompassing the subtle and profound, thereby achieving the color of true light, this is Sutra. Summarizing these seven characters, it becomes the grand outline of a scripture. To align with our inherent nature, practice is the only way. Therefore, we speak of the boundless and supreme vows of Samantabhadra, starting with practice, cutting off understanding, wisdom realizing perfect light, unobstructed and interconnected, immediately available for use.' The emperor was very pleased and bestowed upon Chengguan a purple robe, with the title of Teacher.
授和尚。其後相國齊抗鄭餘慶高郢。請撰華嚴綱要三卷。相國李吉甫侍郎歸登駙馬杜琮。請述正要一卷。又為南康王韋皋相國武元衡。著法界觀玄鏡一卷。僕射高崇文。請著鏡燈說文一卷。司徒嚴綬司空鄭元刺史陸長源。請撰三聖圓融觀一卷。節度使薛華觀察使孟簡中書錢徽拾遺白居易給事杜羔等。請制七處九會華藏界圖心鏡說文十卷。又與僧錄靈邃大師十八首座十寺三學上流。制華嚴圓覺四分中觀等經律論關脈三十餘部。皆古錦純金隨器任用云。
(二十八 己卯) 十五年。清涼受鎮國大師號。進加天下大僧錄。四月帝誕節。敕有司備儀贊迎教授和上澄觀。入內殿闡揚華嚴宗旨。觀升高座曰。大哉真界萬法資始。包空有而絕相。入言象而無跡。妙有得之而不有。真空得之而不空。生滅得之而真常。緣起得之而交映。我佛得之妙踐真覺廓凈塵習。寂寥于萬化之域。動用於一虛之中。融身剎以相含。流聲光而遐燭。我皇得之靈鑒虛極保合大和。聖文掩于百王。淳風扇于萬國。敷玄化以覺夢。垂天真以性情。是知不有太虛。曷展無涯之照。不有真界。豈凈等空之心。華嚴教者。即窮斯旨趣盡其源流。故恢廓宏遠包納沖邃。不可得而思議矣。指其源也。情塵有經智海無外。妄惑非取重玄不空。四句之火莫焚。萬法之
【現代漢語翻譯】 現代漢語譯本：澄觀法師被授予和尚的稱號。之後，宰相齊抗、鄭餘慶、高郢，請他撰寫《華嚴綱要》三卷。宰相李吉甫、侍郎歸登、駙馬杜琮，請他撰述《正要》一卷。他又為南康王韋皋、宰相武元衡，著《法界觀玄鏡》一卷。僕射高崇文，請他著《鏡燈說文》一卷。司徒嚴綬、司空鄭元、刺史陸長源，請他撰《三聖圓融觀》一卷。節度使薛華、觀察使孟簡、中書錢徽、拾遺白居易、給事杜羔等，請他製作《七處九會華藏界圖心鏡說文》十卷。他又與僧錄靈邃大師、十八首座、十寺三學上流，製作《華嚴》、《圓覺》、《四分律》、《中觀論》等經律論關脈三十餘部。據說都用古錦純金，隨器任用。
(二十八 己卯) 十五年，清涼（澄觀的號）被授予鎮國大師的稱號，並進一步加封為天下大僧錄。四月，皇帝誕辰，敕令有關部門準備儀仗，贊迎教授和尚澄觀。進入內殿闡揚華嚴宗旨。澄觀升上高座說：『偉大啊，真界（Dharmadhatu），萬法由此開始。它包容空有而超越一切表象，進入言語文字卻不留下任何痕跡。妙有從中獲得卻並不真正擁有，真空從中獲得卻並不真正空虛。生滅從中獲得而成為真常，緣起從中獲得而相互輝映。我的佛陀從中獲得，精妙地踐行真覺，廓清塵埃習氣，在萬物的領域中寂靜，在一片虛空中運作。融合自身與佛剎而相互包含，流淌聲音和光芒而照耀遠方。我的皇上從中獲得，靈明的鑑察虛靜到極點，保持並融合大和。聖明的文治超越了歷代帝王，淳厚的風尚傳播到萬國。弘揚玄妙的教化以覺醒夢中之人，垂示天真的本性與情感。由此可知，如果沒有太虛，怎麼能展現無邊無際的照耀？如果沒有真界，怎麼能清凈等同於空的心？華嚴教義，就是窮盡這種旨趣，探尋它的源流。所以它恢弘廣闊，包容深邃，是不可思議的。』 指出它的根源，情塵有經，智海無外，妄惑非取，重玄不空，四句之火莫焚，萬法之
【English Translation】 English version: The monk Chengguan was granted the title of 'Heshang' (monk). Subsequently, the chancellors Qi Kang, Zheng Yuqing, and Gao Ying requested him to compile the 'Huayan Gangyao' (Essentials of the Avatamsaka Sutra) in three volumes. The chancellor Li Jifu, the vice-minister Gui Deng, and the imperial son-in-law Du Cong requested him to compose the 'Zhengyao' (Essential Principles) in one volume. He also wrote the 'Fajie Guan Xuanjing' (Mysterious Mirror of the Dharma-Realm Contemplation) in one volume for the Prince of Nankang, Wei Gao, and the chancellor Wu Yuanheng. The vice-director Gao Chongwen requested him to write the 'Jingdeng Shuowen' (Explanation of the Mirror-Lamp) in one volume. The minister Yan Shou, the minister Zheng Yuan, and the prefect Lu Changyuan requested him to compile the 'Sansheng Yuanrong Guan' (Three Sages' Perfect Harmony Contemplation) in one volume. The military commissioner Xue Hua, the inspecting commissioner Meng Jian, the drafter Qian Hui, the remonstrator Bai Juyi, and the policy advisor Du Gao, among others, requested him to create the 'Qichu Jiuhui Huazangjie Tu Xin Jing Shuowen' (Diagram and Explanation of the Mind-Mirror of the Seven Locations and Nine Assemblies of the Avatamsaka World) in ten volumes. He also, together with the Sanglu (monk registrar) Master Lingsui, the eighteen chief monks, the leading figures of the Ten Temples and Three Schools, produced more than thirty sections of sutras, vinayas, and treatises, including the 'Huayan' (Avatamsaka), 'Yuanjue' (Perfect Enlightenment), 'Sifenlu' (Four-Part Vinaya), and 'Zhongguanlun' (Madhyamaka-shastra), etc. It is said that all were made with ancient brocade and pure gold, and were used according to the occasion.
(28th, Ji-Mao year) In the fifteenth year, Qingliang (Chengguan's title) was granted the title of 'Zhenguo Dashi' (Great Master Who Pacifies the Nation), and was further honored as the 'Tianxia Da Senglu' (Great Monk Registrar of the Realm). In the fourth month, on the Emperor's birthday, an imperial edict ordered the relevant departments to prepare ceremonial guards to welcome and honor the teaching monk Chengguan. He entered the inner palace to expound the Huayan (Avatamsaka) teachings. Chengguan ascended the high seat and said: 'Great indeed is the Dharmadhatu (true realm), the origin of all dharmas. It encompasses emptiness and existence while transcending all appearances, entering language and writing yet leaving no trace. Wondrous existence obtains from it yet does not truly possess it, true emptiness obtains from it yet is not truly empty. Birth and death obtain from it and become true permanence, dependent origination obtains from it and reflects each other. My Buddha obtains from it, exquisitely practicing true enlightenment, clearing away dust and habits, being silent in the realm of all things, operating in a single void. Fusing oneself with the Buddha-lands and containing each other, flowing with sound and light and illuminating afar. My Emperor obtains from it, the spiritual discernment is empty and still to the extreme, maintaining and harmonizing the great harmony. The sage's literary governance surpasses the emperors of all ages, the pure customs spread to all nations. Spreading profound teachings to awaken those in dreams, displaying the true nature and emotions of heaven. Thus it is known that without the Great Void, how could one display boundless illumination? Without the True Realm, how could one purify the mind equal to emptiness? The Huayan teachings are to exhaust this purpose and explore its origins. Therefore, it is vast and expansive, encompassing and profound, and cannot be conceived. ' Pointing out its origin, emotional dust has a warp, the sea of wisdom has no outside, delusion is not taken, profound mystery is not empty, the fire of the four sentences cannot be burned, the myriad dharmas of
門皆入。冥二際于不一。動千變而非多。事理交涉而兩忘。性相融通而無盡。若秦鏡之互照。猶帝珠之相含。重重交光歷歷齊現。故得圓至功于頃刻。見佛境于塵毛。諸佛心內眾生新新作佛。眾生心中諸佛唸唸證真。一字法門。海墨書而不盡。一毫之善。空界盡而無窮。語其定也。冥一心於無心。即萬動而常寂。海湛真智光含性空。星羅法身影落心水。圓音非叩而長演。果海離念而心傳。萬行忘照而齊修。漸頓無得而雙入。雖四心廣被八難頓超。而一極唱高二乘絕聽。當其器也。百城詢友一道棲神。明正為南方盡南矣。益我為友人皆友焉遇三毒而三德圓。入一塵而一心凈。千化不變其慮。萬境順通於道。契文殊之妙智。宛是初心入普賢之玄門曾無別體。失其旨也。徒修因於曠劫。得其門也。等諸佛於一朝。諦觀一塵法界在掌。理深智遠識昧辭單。塵黷聖聰退座而已。帝時默湛海印朗然大覺。顧謂群臣曰。朕之師言雅而簡。辭典而富。扇真風于第一義天。能以聖法清涼朕心。仍以清涼賜為國師之號。朕思從來。執身心我人及諸法定相斯為甚倒。群臣再拜稽首頂奉明命。由是中外臺輔重臣。咸以八戒禮而師之。
(二十九) 是歲廬山東林律大德熙怡卒。許堯佐制其碑曰。大師熙姓曹氏。桂陽人也。舊勛前烈垂休積
【現代漢語翻譯】 現代漢語譯本： 門門皆可進入。冥合二際（指生與死）于不一之中。變化千萬而非繁多。事與理交相涉入而兩相忘懷。性與相融會貫通而無有窮盡。如同秦鏡互相照耀，又如帝釋天的寶珠互相含容。重重光芒交相輝映，歷歷分明同時顯現。因此能在頃刻之間成就圓滿至極的功德，在微塵毛髮中見到佛的境界。諸佛心中，眾生新新生起成佛之念；眾生心中，諸佛唸唸證悟真如本性。一字法門，用盡大海之墨也書寫不完；一毫之善，遍滿虛空界而無窮無盡。說到它的定境，是冥合一心於無心之中，即在萬般動相中而常保寂靜。如大海湛然，真智之光含藏性空，如繁星羅列，法身之影落於心水。圓滿之音無需敲擊而長久演說，果地之海遠離念頭而用心傳達。萬種修行忘卻能照之智而一同修習，漸修與頓悟無所得而雙雙契入。雖然四弘誓願廣為施予，八難困境頓然超越，而一乘之極唱高妙，二乘之人難以聽聞。當它作為器用時，百城之人尋訪良友，一道之理安棲神靈。明正禪師實為南方之盡頭。增益於我者皆為良友，遭遇三毒煩惱而三德圓滿，進入一微塵而一心清凈。千般變化不能改變他的思慮，萬種境界順應通達于道。契合文殊菩薩的妙智，宛如初心進入普賢菩薩的玄妙法門，曾無任何差別。喪失它的宗旨，徒然于曠劫之中修習因地法門；得到它的門徑，等同於諸佛於一朝證悟。仔細觀察一微塵，法界就在掌中。道理深奧，智慧深遠，見識淺薄，言辭簡單，以塵垢玷污聖明的聽聞，只能退座而已。當時帝王默然湛寂，如海印三昧般朗然顯現大覺之悟。回頭告訴群臣說：『朕的老師言語文雅而簡要，辭典豐富而有內涵，以第一義諦之真風扇動，能以聖法清涼朕的心。』於是賜予『清涼』作為國師的稱號。朕思來想去，執著身心我人以及諸法為固定不變的相，這是最為顛倒的。群臣再次拜謝，叩首頂戴接受聖明的命令。由此，朝廷內外臺輔重臣，都以八戒之禮來師事他。 是年，廬山東林寺的律宗大德熙怡法師圓寂。許堯佐為他撰寫碑文說：『大師熙，姓曹，是桂陽人。舊時的功勛和先輩的德行，留下了美好的名聲和積累。
【English Translation】 English version: All gates are accessible. Merge the two extremes (birth and death) into non-duality. Transform a thousand times, yet not be many. Affairs and principles interpenetrate, both being forgotten. Nature and characteristics融通 and are inexhaustible. Like Qin mirrors reflecting each other, like帝珠 (Emperor's Jewel) containing each other. Layers of light intersect, each appearing distinctly and simultaneously. Thus, one can achieve perfect merit in an instant, and see the Buddha's realm in a mote of dust. In the minds of all Buddhas, sentient beings newly arise with the thought of becoming Buddhas; in the minds of sentient beings, all Buddhas constantly realize the true nature. The one-word Dharma gate cannot be fully written even with all the ink in the ocean; a single hair's worth of goodness extends throughout the empty realm, boundless and endless. Speaking of its samadhi, it is merging one's mind into no-mind, remaining constantly silent amidst all movements. Like the ocean still, the light of true wisdom contains the emptiness of nature; like stars scattered, the shadows of the Dharma body fall upon the water of the mind. The perfect sound is spoken without striking, and the ocean of fruition is transmitted mind-to-mind, apart from thoughts. Ten thousand practices are cultivated together, forgetting the light of awareness; gradual and sudden approaches are entered into without attainment. Although the Four Vows are widely bestowed and the Eight Difficulties are instantly transcended, the supreme song of the One Vehicle is so sublime that those of the Two Vehicles cannot hear it. When it is used as a vessel, people from hundreds of cities seek good friends, and the principle of the One Way provides a dwelling for the spirit. 明正 (Ming Zheng) Zen master is truly the end of the South. Those who benefit me are all good friends; encountering the three poisons, the three virtues are perfected; entering a single mote of dust, the one mind is purified. A thousand transformations cannot change his thoughts, and ten thousand realms accord with the Way. He accords with the wonderful wisdom of Manjushri Bodhisattva, and it is just like entering the profound gate of Samantabhadra Bodhisattva with the initial aspiration, without any difference. Losing its essence, one cultivates the causal practices in vain for countless eons; obtaining its gate, one is equal to all Buddhas in a single morning. Carefully observe a single mote of dust, and the Dharma realm is in the palm of your hand. The principle is profound, the wisdom is far-reaching, the knowledge is shallow, and the words are simple. Soiling the holy hearing with dust, one can only withdraw from the seat. At that time, the emperor was silent and still, like the海印 (Samadhi Seal of the Ocean) clearly manifesting the great awakening. Turning to his ministers, he said, 'My teacher's words are elegant and concise, his vocabulary is rich and meaningful, he fans the true wind of the First Principle, and he can purify my mind with the holy Dharma.' Therefore, he bestowed the title '清涼 (Qing Liang, meaning 'Coolness')' as the National Teacher's title. I have been thinking that clinging to the body, mind, self, others, and all dharmas as fixed and unchanging is the most inverted thing. The ministers bowed again, kowtowed, and accepted the holy command. From then on, the high officials and important ministers inside and outside the court all served him as a teacher with the Eight Precepts. In this year, the Vinaya master 熙怡 (Xi Yi) of Donglin Temple on Mount Lu passed away. 許堯佐 (Xu Yaozuo) wrote his epitaph, saying, 'Master 熙 (Xi), whose surname was Cao, was a native of Guiyang. The old merits and the virtues of his predecessors left behind a good reputation and accumulation.'
慶。史氏詳之矣。夫真如不遠。其要在乎無垢。妙理不深。其要在乎見性。本于真實暢其虛無。俾聆芳咀潤孜孜請益。則大師之教也。大師體識深靜風度端敏。受具戒于南嶽。修律儀于東林。常趺坐一室。而四方學者差肩繼踵。發此柔軟納其歸依。堯言玉振微文冰釋。故崇德雅美臨壇持法垂五十年。嘗以至德初隸東林寺居耶舍塔院。數逾二紀而信心長者懷甘奉贄紛然並進。監廚守藏不遑祇受。既而悉歸精舍頒于眾僧。大師率同門人布衣糲食而已。故推己以見相。因相而歸空。搜閱精微鉆研旨要。嘗苦背悶。而針石不能及也。故於中夜累嘆。有神人撫背。殊形駭物。斯須乃去。自茲窮討經論切磋心要。加以律儀。端靜受持勤至。感通之應故難盡書。至於山鹿歸仁林鳥效祉。大師之室不足駭也。大曆五年躋五老峰望彭蠡臨瀑布。乃創凌雲精舍。為經行之地。旁引泉竇以滌塵迷。近躡松壑以求清涼。丹崖云岫勢若屏牖。然趨風望景攀危輦重。翼如而至者難以數記。積十餘年乃至大林精廬。淬法刃然惠炬。俾夫恂恂圍繞者割其縛導其迷洗然而自得。貞元中歸東林戒壇院。以吾道已成吾教已行。十五年秋七月召門弟子曰。吾隨化還。須臾寂滅。僧臘五十。報齡七十一。大師精貫六藝旁達百氏。嘗與故太師魯國公顏真卿。故丞相趙
公憬。故御史大夫盧公群。今吏部侍郎楊公於陵。為參禪之侶。幽鍵洞發玄言兩得。門人法粲等十餘人傳其教焉。高僧傳志熙怡異跡尤多。而堯佐之文美雅。故錄其文而不載其傳。
(三十 庚辰) 十六年逸士劉軻。游廬山之黃石巖。遇高僧異之。因為記曰。古老有言。太極之氣積成山嶽泄為川瀆。然則匡阜之境。其大者乎。庚辰歲山客劉軻來拾怪異。自麓至頂卻下半里余。次於黃石巖。巖中有棲禪子。不知其幾臘。乃跡其輕重頗見其宅心之地。及問其住年。但以手指松桂曰。毫髮我植今環人臂。烏飛兔走吾復何齒。矧卯戌之昏旦。霜炎之凍灰。生落之榮悴。去留之沿溯。雖云云自彼。而於我蔑如也。於戲句非巖房峭絕僧行孤峙。則人境兩失其宜也。復何言哉。觀夫雲煙雜乎履舄。嵐靄生於襟袖。群形浩擾並人眸子。每煙雨初霽山光澄練。泠泠仙語如在耳右。況又聳凌競上冥冥。焉知不能與洪崖接袂浮丘連駕。盈縮造化吐納顥氣。絕慚顏于厚面。遠喧卑于臊穢乎。不得而然者蓋鉤也餌也。名為利鉤。利為名餌。吞鉤食餌手足羈鎖。彼焉得跳躍於此乎。夫禪子脫去桎梏四支宣展。動與云無心。靜將石何機。物我一致端邪徑塞。仆所謂非斯人不能住斯境也。禪師生宜春。姓黃氏名常進。以師久住。遂以其姓易其巖
【現代漢語翻譯】 現代漢語譯本： 盧公群曾任御史大夫，如今吏部侍郎楊於陵是他的參禪同伴。他們在幽靜的山洞中闡發玄妙的言論，兩人都深得禪理。門人法粲等十餘人傳承他們的教義。據《高僧傳》記載，熙怡的奇異事蹟很多，但因為堯佐的文章優美典雅，所以只收錄他的文章，而不記載他的傳記。
(三十 庚辰) 十六年，隱士劉軻遊覽廬山的黃石巖，遇到一位高僧，覺得他很特別，於是寫下了這篇遊記。古人有話說，太極之氣積聚形成山嶽，宣泄形成河流。那麼，匡阜山一帶，大概就是這『大』的體現吧。庚辰年，山客劉軻前來尋訪奇特景象，從山腳到山頂，又向下走了半里多路，來到了黃石巖。巖洞中住著一位禪僧，不知道他在此修行多少年了。從他行走的輕重來看，可以看出他內心清凈。問他在此住了多少年，他只是指著松樹和桂樹說：『這些樹苗是我親手栽種的，如今樹幹已經有人的手臂那麼粗了。時光飛逝，我又何必在意自己的年齡呢？何況那卯時到戌時的昏暗與明亮，霜凍與炎熱，草木的生長與凋零，離去與留下，雖然它們變化萬千，但對我來說都無關緊要。』唉，如果不是巖洞的峭壁陡峭險峻，僧人的行為孤高獨立，那麼人和環境就都失去了它們的適宜之處了。還能說什麼呢？看那雲煙與僧人的鞋子交織在一起，山中的霧氣在衣襟袖口間瀰漫。各種景象紛紛擾擾，一起進入人的眼簾。每當煙雨剛剛放晴，山色清澈明麗，清泠的仙語彷彿就在耳邊。更何況山峰高聳入雲，直插雲霄，怎麼知道不能與洪崖仙人攜手，與浮丘公同車遨遊，呼吸吐納天地的精華，徹底擺脫厚顏無恥的羞愧，遠離喧囂污穢的卑微呢？不能做到這樣的人，大概是被名利所束縛吧。名是利之鉤，利是名之餌。吞下魚鉤，吃下魚餌，手腳就被束縛住了，他們又怎麼能在這裡自由自在地跳躍呢？禪僧擺脫了束縛，四肢舒展自如，行動與云一樣無心，靜止與石頭一樣沒有機巧。物我和諧統一，邪念和歪路都被堵塞了。我所說的，不是這種人就不能住在這裡啊。禪師出生在宜春，姓黃，名常進。因為禪師長久居住在這裡，於是就用他的姓氏來命名這座巖石。
【English Translation】 English version: Lu Gongqun once served as Censor-in-chief, and now Yang Yuling, the Vice Minister of the Ministry of Personnel, is his fellow Chan practitioner. They expound profound doctrines in secluded caves, and both have deeply grasped the principles of Chan. More than ten disciples, including Facan, transmit their teachings. According to the 'Biographies of Eminent Monks,' Xi Yi had many extraordinary deeds, but because Yaozu's writing is elegant and refined, only his articles are included, and his biography is not recorded.
(30th year of Gengchen) In the sixteenth year, the recluse Liu Ke traveled to Huangshi Rock (Yellow Stone Rock) on Mount Lu (Mount Lu), where he encountered a distinguished monk. Impressed by him, he wrote this travelogue. The ancients said that the Qi (vital energy) of Taiji (the Supreme Ultimate) accumulates to form mountains and discharges to form rivers. Then, the area of Kuangfu (another name for Mount Lu) is probably a manifestation of this 'greatness.' In the year of Gengchen, the mountain traveler Liu Ke came to seek out unusual sights, from the foot of the mountain to the summit, and then down more than half a mile, arriving at Huangshi Rock. In the cave dwells a Chan monk, whose years of practice are unknown. Judging from the lightness of his movements, one can see the purity of his heart. When asked how many years he had lived there, he simply pointed to the pine and osmanthus trees and said, 'These saplings were planted by my own hand, and now their trunks are as thick as a man's arm. Time flies, so why should I care about my age? Moreover, the darkness and light from Mao (5-7 am) to Xu (7-9 pm), the frost and heat, the growth and decay of plants, the departure and staying, although they change in myriad ways, are of no concern to me.' Alas, if it were not for the steep cliffs of the cave and the monk's solitary and independent conduct, then both man and environment would lose their suitability. What else can be said? Look at the clouds and mist intertwined with the monk's shoes, and the mountain air permeates the sleeves. All kinds of scenes are bustling and entering people's eyes together. Whenever the misty rain has just cleared, the mountain scenery is clear and bright, and the clear and cold fairy language seems to be in the ear. What's more, the peaks soar into the clouds, piercing the sky, how do we know that we cannot join hands with Hongya Xianren (immortal Hongya), travel with Fuqiugong (Duke Fuqiu) in the same car, breathe in and out the essence of heaven and earth, completely get rid of the shame of shamelessness, and stay away from the humble and filthy noise? Those who cannot do this are probably bound by fame and fortune. Fame is the hook of profit, and profit is the bait of fame. Swallow the hook, eat the bait, and the hands and feet are bound, how can they jump freely here? The Chan monk got rid of the shackles, his limbs stretched freely, his actions are as unintentional as the clouds, and his stillness is as unskillful as the stones. The unity of things and self, evil thoughts and crooked paths are blocked. What I said is that people who are not like this cannot live here. The Chan master was born in Yichun, surnamed Huang, named Changjin. Because the Chan master lived here for a long time, he named the rock after his surname.
名焉。
(三十一 辛巳) 南嶽云峰律師法證示寂。師族郭氏。色厲而仁。行峻而周。道廣而不尤。功高而不有。毅然居山之北峰。以為儀表。世之所謂賢人大臣者。至南方咸用嚴事。由其內者。聞大師之言律儀。莫不震動悼懼如聽誓命。由其外者。聞大師之稱道要。莫不凄欷忻踴如獲肆宥。故時推人師則專其首。詔求教宗則冠其位。凡度學者五萬人。壽七十有八。僧臘五十七。河東柳子厚銘其塔。復為之碑曰。乾元元年某月日。皇帝曰。予欲俾慈仁怡愈洽于生人。惟浮圖道允迪。乃命五嶽求厥元德以儀于下。惟茲岳上于尚書。其首曰。云峰大師法證。凡蒞事五十年。貞元十七年乃沒。其徒曰詮。曰遠。曰振。曰巽。曰素。凡三千餘人。其長老咸來言曰。吾師軌行峻特器宇弘大。有來受律者。吾師示以尊嚴整齊。明列義類。而人知其所不為。有來求道者。吾師示以高廣通達一其空有。而人知其所必至。元臣碩老稽首受教。髫童毀齒踴躍執役。故從吾師之命而度者凡五萬人。吾師冬不燠裘饑不豐食。每歲會其類讀群經。俾聖言必出。有以見其大。又率其伍伐木輦土。作佛塔廟洎經典。俾像法益廣。有以見其用。將沒告門人曰。吾自始學至去世。未嘗有作焉。然後知其動無不虛靜無不為。生而知未始來。沒而知未
【現代漢語翻譯】 現代漢語譯本： 名為云峰律師法證（Yunfeng Lawyer Fazheng）。
(三十一 辛巳) 南嶽（Nanyue，山名）云峰律師法證圓寂。法師俗家姓郭。外表嚴厲而內心仁慈，行為嚴峻而周到，道行廣博而不自誇，功勞很高而不居功。毅然居住在山的北峰，作為人們的榜樣。世人所說的賢人大臣，來到南方都用嚴肅的態度對待他，從他門內的人，聽到大師講解律儀，沒有不震驚、哀悼、恐懼，如同聽從誓言命令一般。從他門外的人，聽到大師稱揚道之要義，沒有不悲傷、歡欣、雀躍，如同獲得赦免一般。所以當時推舉人師就以他為首，朝廷詔令尋求佛教宗師就授予他高位。總共度化了五萬名學僧。享年七十八歲，僧臘五十七年。河東柳宗元（Liu Zongyuan）為他撰寫了塔銘，又為他撰寫了碑文說：乾元元年某月日，皇帝說：『朕想要使慈愛仁義更加廣泛地施加於百姓，只有佛圖之道可以遵循。』於是命令五嶽（Wuyue，五座山的總稱）尋求具有高尚品德的人來作為天下人的榜樣。只有這位南嶽上奏尚書，他首先推薦了云峰大師法證。他主持事務五十年，貞元十七年去世。他的弟子詮（Quan）、遠（Yuan）、振（Zhen）、巽（Xun）、素（Su）等三千多人，他們的長老都來稟告說：『我們的老師行為嚴峻獨特，氣度弘大。有來受戒律的人，我們的老師向他們展示尊嚴整齊，明確列出義理類別，使人知道什麼不應該做。有來求道的人，我們的老師向他們展示高遠廣闊通達，統一空與有，使人知道什麼必定能夠達到。』元老大臣們叩頭接受教誨，年幼的孩童也踴躍地服侍。所以跟隨我們的老師的教導而得到度化的人共有五萬人。我們的老師冬天不穿暖和的皮衣，飢餓時不吃豐盛的食物。每年召集他的門徒閱讀各種經典，使聖人的言論必定能夠傳揚出去，這足以見他的偉大。又率領他的同伴砍伐樹木，搬運泥土，建造佛塔寺廟以及抄寫經典，使佛法更加廣泛地傳播，這足以見他的作用。臨終時告訴門人說：『我從開始學習到去世，未曾有所作為。』然後才知道他的動沒有不虛空的，靜沒有不作為的，生而知道未曾來過，去世而知道未曾離開。
【English Translation】 English version: Named Yunfeng Lawyer Fazheng (Yunfeng Lawyer Fazheng).
(Thirty-first Xin Si) Nanyue (Nanyue, mountain name) Yunfeng Lawyer Fazheng passed away. The master's secular surname was Guo. He was stern in appearance but benevolent in heart, strict and thorough in conduct, broad in his Taoist practice without boasting, and high in merit without claiming credit. He resolutely resided on the north peak of the mountain, serving as a model for people. The so-called virtuous ministers of the world treated him with solemn respect when they came to the south. Those within his school, upon hearing the master's explanation of the Vinaya (rules of discipline), were all shocked, grieved, and fearful, as if listening to a sworn command. Those outside his school, upon hearing the master's praise of the essentials of the Tao, were all saddened, joyful, and elated, as if receiving amnesty. Therefore, when recommending a teacher, he was placed at the head; when the court sought a Buddhist master, he was granted a high position. He had a total of 50,000 student monks. He lived to the age of seventy-eight, with fifty-seven years as a monk. Liu Zongyuan of Hedong (Liu Zongyuan) wrote his pagoda inscription and also wrote his epitaph, saying: 'On a certain day of a certain month in the first year of the Qian Yuan era, the emperor said: 'I wish to spread compassion and benevolence more widely to the people, and only the way of Buddhism can be followed.' Therefore, he ordered the Five Mountains (Wuyue, the collective name of five mountains) to seek out people with noble virtues to serve as models for the people of the world. Only this Nanyue presented a memorial to the Ministry of Personnel, and he first recommended the Great Master Yunfeng Fazheng. He presided over affairs for fifty years and passed away in the seventeenth year of the Zhen Yuan era. His disciples Quan (Quan), Yuan (Yuan), Zhen (Zhen), Xun (Xun), Su (Su), and others, more than three thousand in all, their elders all came to report: 'Our teacher's conduct was strict and unique, and his demeanor was grand. To those who came to receive the precepts, our teacher showed them dignity and order, clearly listing the categories of righteousness, so that people knew what should not be done. To those who came to seek the Tao, our teacher showed them height, breadth, and thoroughness, unifying emptiness and existence, so that people knew what could certainly be achieved.' Veteran ministers bowed their heads to receive instruction, and young children eagerly served. Therefore, those who followed our teacher's teachings and were saved totaled 50,000. Our teacher did not wear warm fur in winter, nor did he eat lavish meals when hungry. Every year, he gathered his disciples to read various scriptures, so that the words of the sages could certainly be spread, which is enough to see his greatness. He also led his companions to cut down trees, transport earth, build pagodas and temples, and transcribe scriptures, so that the Buddha's teachings could be spread more widely, which is enough to see his usefulness. On his deathbed, he told his disciples: 'From the beginning of my studies to my death, I have never done anything.' Then they knew that his movement was never empty, and his stillness was never inactive, knowing that he had never come into being, and knowing that he had never left.
始往也。其道備矣。愿刻山石知教之所以大。其詞曰。師之教尊嚴有耀。恭夫子之詔。維大中以告後學是效。師之德簡峻淵默柔惠以直。渙焉而不積。同焉而皆得。茲道惟則。師之功勤勞以庸。維奧秘必通。以興祠宮。遐邇攸從。師之族由號而郭。世德有奕。從佛于釋。師之壽七十有八。惟終始罔闕。丕冒遺烈。厥徒蒸蒸。惟大教是膺。惟憲言是懲。博博恢弘。如川之增。如雲之興。如岳之不崩。終古其承之。
(三十二 壬午) ○雪下一丈○丹霞出家。年六十四矣。
(癸未) 隱士陸羽卒。羽字鴻漸。初為沙門得之水濱畜之。既長以易自筮得蹇之漸。曰鴻漸於陸。其羽可用以為儀。乃以陸為姓氏。名而字之。師教以旁行書。答曰。終鮮兄弟而絕後嗣。得為孝乎。逃去為優人。天寶中。太守李齊物異之授以書。貌侻陋口吃而辨。上元中隱苕溪。與沙門道標皎然善。自號桑苧翁。闔門著書。召拜太子文學。不就。嗜茶著茶經三卷。言茶之原之法之具尤備。天下益知飲茶矣。時鬻茶者至陶羽形置突間祀之為茶神。初開元中有逸人王休者。居太白山。每至冬取溪冰敲其精瑩者煮。茗共客飲之。時覺林寺僧志崇取茶三等。以驚雷笑自奉。以萱草帶供佛。以紫茸香待客。赴茶者至以油囊盛余滴以歸。復有常伯熊
【現代漢語翻譯】 現代漢語譯本：開始前往。他的道路已經完備。希望將教義深刻地銘刻在山石上，讓人們知道教義之所以偉大的原因。銘文的內容是：老師的教誨尊嚴而有光輝，恭敬地遵循夫子的教導。用偉大的中正之道來告誡後來的學習者，讓他們傚法。老師的品德簡樸嚴峻，深沉沉默，溫和仁惠而正直。他的恩澤像水一樣散開而不積聚，與人和同而使大家都受益。這道理是唯一的法則。老師的功績是勤勞而有功用，對於奧秘之處必定通曉。因此興建祠堂宮殿，遠近的人都來歸從。老師的家族因為封號而擴充套件，世代的德行顯赫。跟隨佛陀而皈依于釋教。老師的壽命是七十八歲，始終沒有缺失，大大地繼承了先人的功業。他的門徒眾多，都以偉大的教義為己任，以經典的教誨為準繩，廣博而弘大，像河流的增長，像云的興起，像山嶽的不崩塌，永遠地繼承下去。
(三十二 壬午) 那年下了很大的雪，積雪有一丈深。丹霞（人名，禪師）出家，當時六十四歲。
(癸未) 隱士陸羽（人名，茶聖）去世。陸羽，字鴻漸。起初被一位僧人在水邊撿到並收養。長大后，他自己用《易經》占卜，得到蹇卦變為漸卦的卦象，卦辭說『鴻雁漸漸飛向高地，它的羽毛可以用來作為儀仗』。於是就用『陸』作為姓氏，取名並字為鴻漸。老師教他學習草書，他回答說：『最終沒有兄弟而且斷絕後嗣，能算是孝順嗎？』於是逃走做了優伶。天寶年間，太守李齊物認為他與衆不同，就教他讀書。他相貌醜陋，口吃但善於辯論。上元年間隱居在苕溪，與僧人道標、皎然交好。自號桑苧翁，閉門著書。朝廷徵召他擔任太子文學，他沒有就任。他嗜好茶，著有《茶經》三卷，詳細地闡述了茶的起源、製作方法和器具，天下人都更加了解飲茶了。當時賣茶的人把陸羽的畫像放在爐灶旁邊，祭祀他為茶神。起初開元年間有位隱士王休，居住在太白山，每到冬天就取溪水中的冰，敲取其中精瑩的部分來煮茶，和客人一起飲用。當時覺林寺的僧人志崇將茶葉分為三等，用最好的『驚雷笑』自己享用，用萱草帶供佛，用紫茸香招待客人。來喝茶的人甚至用油囊盛裝剩餘的茶水帶回家。還有常伯熊
【English Translation】 English version: He began his journey. His path is complete. I wish to engrave the teachings on the mountain stones, so that people may know the reason for the greatness of the teachings. The inscription reads: The teacher's teachings are dignified and radiant, respectfully following the instructions of the master. Use the great central and upright way to instruct later learners, so that they may emulate it. The teacher's virtue is simple and stern, profound and silent, gentle and kind, and upright. His grace spreads like water without accumulating, and he is in harmony with others, benefiting everyone. This principle is the only rule. The teacher's merit is diligent and useful, and he must understand the mysteries. Therefore, build ancestral halls and palaces, and people from far and near will come to follow. The teacher's family expanded because of the title, and the virtues of generations are illustrious. Follow the Buddha and convert to Buddhism. The teacher's lifespan is seventy-eight years, and there has been no lack from beginning to end, greatly inheriting the legacy of his ancestors. His disciples are numerous, and they all take the great teachings as their responsibility, and take the teachings of the classics as their guidelines, broad and grand, like the increase of rivers, like the rise of clouds, like the mountains that do not collapse, and inherit them forever.
(Thirty-second year of Renwu) That year, there was a heavy snowfall, with snow reaching a zhang (丈, a unit of length) deep. Danxia (丹霞, a name, a Chan master) became a monk at the age of sixty-four.
(Guiwei) The recluse Lu Yu (陸羽, a name, the Sage of Tea) passed away. Lu Yu, courtesy name Hongjian. Initially, he was found and raised by a monk by the water's edge. When he grew up, he divined using the Book of Changes and obtained the hexagram Jian changing to the hexagram Jian, the divination saying 'The wild goose gradually flies to the high ground, its feathers can be used as ceremonial ornaments.' Therefore, he used 'Lu' as his surname, and named and styled himself Hongjian. The teacher taught him cursive script, and he replied: 'Ultimately, without brothers and cutting off descendants, can it be considered filial?' So he ran away and became an actor. During the Tianbao era, the prefect Li Qiwu thought he was different and taught him to read. He was ugly in appearance, stuttered but was good at arguing. During the Shangyuan era, he lived in seclusion in Tiaoxi, and was on good terms with the monks Daobiao and Jiaoran. He called himself Sangzhu Weng, and wrote books behind closed doors. The court summoned him to serve as the Crown Prince's Literary Attendant, but he did not take office. He loved tea and wrote the Classic of Tea in three volumes, explaining in detail the origin, production methods, and utensils of tea, and the world knew more about drinking tea. At that time, tea sellers placed Lu Yu's portrait next to the stove and worshiped him as the Tea God. Initially, during the Kaiyuan era, there was a recluse Wang Xiu, who lived in Mount Taibai, and every winter he would take ice from the stream, knock out the clear and bright parts to boil tea, and drink it with guests. At that time, the monk Zhichong of Jue Lin Temple divided tea into three grades, using the best 'Thunderous Laughter' for his own enjoyment, using daylily belts to offer to the Buddha, and using purple velvet incense to entertain guests. People who came to drink tea even used oil bags to hold the remaining tea and take it home. There was also Chang Boxiong.
者。因慮同茶詩。深信飲茶之益。乃取羽之論。復廣著茶功。御史李季卿宣慰江南。知伯熊善煮茶召之。伯熊執器而前。季卿為再舉杯。時又有舉羽者召之。羽野服挈具而入。季卿不為禮。羽愧之更著毀茶論。其後尚茶成風。致回紇入朝驅馬市茶焉。
(三十三) 是歲東都聖善寺大師凝公卒。翰林白居易作八漸偈吊之。其序曰。居易嘗求心要于師。師賜教焉。曰觀。曰覺。曰定。曰慧。曰明。曰通。曰濟。曰舍。由是入于耳貫於心。嗚呼今師之報身則化。師之八言不化。至哉八言。實無生忍觀之漸門也。故自觀至舍次而贊之。廣一言為一偈。謂之八漸偈。蓋欲以發揮師之心教。且明居易不敢失墜也。既而升于堂禮于床。跪而唱泣而去。偈曰 觀 以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄 覺 惟真常在。為妄所蒙。真妄茍辨。覺生其中。不離妄有。而得真空 定 真若不滅。妄即不起。六根之源。湛如止水。是為禪定。乃脫生死 慧 專之以定。定猶有系。濟之以慧。慧則無滯。如珠在盤。盤走珠慧 明 定慧相合。合而後明。照彼萬物。物無遺形。如大圓鏡。有應無情 通 慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在 濟 通力不常。應念而變。二相非有。隨
【現代漢語翻譯】 現代漢語譯本： 有人因為考慮到與陸鴻漸的《茶詩》相似，深信飲茶的好處，於是採用了陸羽的理論，並廣泛地撰寫了關於茶的功效的文章。御史李季卿出使江南，知道伯熊擅長煮茶，便召見了他。伯熊拿著茶具上前，李季卿為他再次舉杯。當時也有推崇陸羽的人被召見。陸羽穿著樸素的衣服，帶著茶具進入，李季卿沒有以禮相待。陸羽對此感到羞愧，於是寫了《毀茶論》。此後，崇尚茶的風氣盛行，以至於回紇（古代民族名）入朝時，用馬來交換茶葉。
(三十三) 這年，東都（今河南洛陽）聖善寺的大師凝公去世。翰林學士白居易作《八漸偈》來悼念他。序中說：『我白居易曾經向凝公大師求教佛法要義，大師賜教說：觀、覺、定、慧、明、通、濟、舍。這些教誨進入我的耳朵，銘刻在我的心中。唉！如今大師的報身（佛教指為酬報前因而受生的身體）已經化滅，但大師的八個字教誨不會化滅。這八個字真是至理名言，是進入無生法忍（佛教指菩薩證悟的一種境界）觀的漸進之門啊！』所以從『觀』到『舍』依次讚頌，將一字擴充套件為一偈，稱為《八漸偈》，大概是想要闡發大師的心教，並且表明我白居易不敢遺忘失落。之後，白居易登上佛堂，禮拜靈床，跪著吟唱哭泣而去。《偈》曰：『觀：用心中之眼，觀察心外的現象。從哪裡產生？又從哪裡消失？觀察再觀察，就能辨別真假。覺：只有真常存在，被虛妄所矇蔽。真假如果辨別清楚，覺悟就在其中產生。不離開虛妄的存在，而得到真空（佛教指超越一切現象的真如實性）。定：真如若不滅，虛妄就不會生起。六根（佛教指眼、耳、鼻、舌、身、意）的源頭，清澈如止水。這就是禪定，能夠脫離生死。慧：專心致志于禪定，禪定仍然有束縛。用智慧來救濟它，智慧就沒有滯礙。如同珠子在盤中，盤子轉動珠子也隨著轉動。明：禪定和智慧相互結合，結合之後才能明瞭。照耀萬物，萬物沒有遺漏。如同大圓鏡，有感應而無情識。通：智慧達到極點才能明瞭，明瞭就不會迷惑。明瞭達到極點才能通達，通達就沒有阻礙。沒有阻礙是什麼？是變化自在。濟：通達的力量不是永恒不變的，隨著念頭而變化。二相（佛教指現象和本質）並非真實存在，隨著
【English Translation】 English version: Someone, considering the similarity to Lu Hongjian's ('Tea Poetry'), deeply believed in the benefits of drinking tea. Therefore, they adopted Lu Yu's theory and extensively wrote about the effects of tea. The Imperial Censor Li Jiqing, who was on a mission to Jiangnan, knew that Bo Xiong was skilled in brewing tea and summoned him. Bo Xiong stepped forward with the tea set, and Li Jiqing raised his cup again for him. At that time, there was also someone who advocated for Lu Yu who was summoned. Lu Yu, dressed in simple clothes and carrying his tea set, entered, but Li Jiqing did not treat him with courtesy. Lu Yu felt ashamed and wrote 'On the Destruction of Tea'. After that, the trend of admiring tea became prevalent, to the extent that the Uyghurs (an ancient ethnic group) entered the court and traded horses for tea.
(Thirty-three) In this year, Master Ninggong of Shengshan Temple in Dongdu (present-day Luoyang, Henan) passed away. The Hanlin Academician Bai Juyi composed the 'Eight Gradual Gathas' to mourn him. The preface says: 'I, Bai Juyi, once sought the essentials of Buddhism from Master Ninggong, and the master taught me: Observation (Guan), Awareness (Jue), Concentration (Ding), Wisdom (Hui), Clarity (Ming), Penetration (Tong), Deliverance (Ji), and Renunciation (She). These teachings entered my ears and were engraved in my heart. Alas! Now the Reward Body (in Buddhism, the body born to repay past karma) of the master has transformed, but the master's eight words of teaching will not transform. These eight words are truly profound truths, the gradual gate to entering the Observation of Non-Origination Tolerance (in Buddhism, a state of enlightenment attained by Bodhisattvas)!' Therefore, from 'Observation' to 'Renunciation', I praise them in order, expanding one word into one Gatha, called the 'Eight Gradual Gathas', probably wanting to elucidate the master's heart teaching and to show that I, Bai Juyi, dare not forget or lose it. Afterwards, Bai Juyi ascended the hall, paid respects to the memorial bed, knelt and chanted, and departed in tears. The Gatha says: 'Observation: Use the eye of the heart to observe external phenomena. From where do they arise? And from where do they disappear? Observe again and again, and you can distinguish truth from falsehood. Awareness: Only the True Constant exists, obscured by delusion. If truth and falsehood are clearly distinguished, awareness arises within. Without leaving the existence of delusion, one obtains True Emptiness (in Buddhism, the true nature of reality that transcends all phenomena). Concentration: If True Suchness does not perish, delusion will not arise. The source of the six senses (in Buddhism, eyes, ears, nose, tongue, body, and mind) is clear like still water. This is meditation, which can escape birth and death. Wisdom: Focus on concentration, but concentration still has constraints. Use wisdom to deliver it, and wisdom has no stagnation. Like a pearl in a tray, the tray moves and the pearl follows. Clarity: Concentration and wisdom combine, and only after combining can there be clarity. Illuminate all things, and nothing is left out. Like a great round mirror, it responds without sentiment. Penetration: Wisdom reaches its peak to be clear, and clarity will not be confused. Clarity reaches its peak to be penetrating, and penetration has no obstacles. What is without obstacles? It is transformation at will. Deliverance: The power of penetration is not constant, it changes with thoughts. The two aspects (in Buddhism, phenomena and essence) are not truly existent, following
求而見。是大慈悲。以一濟萬 舍 眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者。
(三十四) 幽州盤山寶積禪師。僧問。如何是道。師曰出。僧曰。學人未領旨在。師曰去。師上堂示眾曰。心若無事萬象不生。意絕玄機纖塵何立。道本無體。因道而立名。道本無名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤之極則向上一路千聖不傳。學者勞形如猿捉影。夫大道無中復誰先後。長空絕際何用稱量。空既如斯道復何說。夫心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。禪德譬如擲劍揮空。莫論及之不及。斯乃空輪無跡劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。禪德。可中學道似地擎山不知山之孤峻。如石含玉不知玉之無瑕。若如此者。是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀道絕無生。大智非明真空無跡。真如凡聖皆是夢言。佛及涅槃併爲增語。禪德。且須自看無人替代。三界無法何處求心。四大本空佛依何住。璇機不動寂爾無言。覿面相呈更無餘事。珍重。師將順世。告眾曰。有人貌得吾真否。眾皆將寫得真呈師。師皆打之。弟子普化出曰。某甲貌得。師曰。
【現代漢語翻譯】 現代漢語譯本： 求而見，是大慈悲。用一個來救濟萬物，捨棄眾生的眾苦，既然已經救濟完畢，大悲也應捨棄。苦既然不是真實的，悲也是虛假的。因此眾生，實際上沒有被救度者。
(三十四) 幽州盤山寶積禪師（Zen Master Baoji of Panshan in Youzhou）。有僧人問：『什麼是道？』禪師說：『出去。』僧人說：『學人未能領會其中的旨意。』禪師說：『走開。』禪師上堂向大眾開示說：『心若沒有事，萬象就不會產生；意念斷絕玄妙的機巧，一絲塵埃又如何立足？道本來沒有本體，因為道才建立名稱；道本來沒有名稱，因為名稱才得到稱號。如果說即心即佛，現在還未進入玄妙的境界；如果說非心非佛，仍然是指向軌跡的極致。向上的一路，歷代聖賢都不傳授，學者勞累形體就像猿猴捉影子。大道之中沒有中心，又哪裡有先後？廣闊的天空沒有邊際，哪裡需要稱量？空既然是這樣，道又有什麼可說的？心中的明月孤單而圓滿，光芒吞沒萬象。光不是照耀境界，境界也不是存在。光和境界都消失了，又是什麼呢？禪德們，譬如投擲劍在空中揮舞，不要議論及與不及。這才是空輪沒有痕跡，劍刃沒有虧損。如果能夠這樣，心心無知，全心就是佛，全佛就是人，人與佛沒有差異，這才開始是道了。禪德們，可中學道就像大地承載山嶽，不知道山的孤高峻峭；像石頭包含美玉，不知道玉的沒有瑕疵。如果像這樣，就叫做出了家。所以導師說：法本來不互相妨礙，過去、現在、未來也是這樣。無為無事的人，仍然是被金鎖束縛。所以靈源獨自照耀，道斷絕了生滅。大智慧不是光明，真空沒有軌跡。真如、凡夫、聖人都是夢中的言語，佛和涅槃都是多餘的話。禪德們，且須自己看，沒有人可以替代。三界沒有法，在哪裡求心？四大本來是空，佛依靠什麼安住？璇璣不動，寂靜無言。面對面相呈，更沒有其他事情。珍重。』禪師將要圓寂，告訴大眾說：『有人能描繪出我的真容嗎？』眾人都將寫成的畫像呈給禪師，禪師都打了他們。弟子普化出來說：『我能描繪。』禪師說：』 English version: Seeking and seeing is great compassion. Using one to save myriad beings, abandoning the suffering of all beings, once salvation is complete, great compassion should also be abandoned. Since suffering is not real, compassion is also illusory. Therefore, sentient beings are, in reality, without a savior.
(34) Zen Master Baoji of Panshan in Youzhou. A monk asked: 'What is the Dao (the Way)?' The Master said: 'Go out.' The monk said: 'This student has not grasped the meaning.' The Master said: 'Leave.' The Master ascended the platform and instructed the assembly, saying: 'If the mind is without affairs, the myriad phenomena will not arise; if intention severs the subtle mechanisms, how can a single speck of dust stand? The Dao originally has no substance; it is because of the Dao that names are established. The Dao originally has no name; it is because of names that titles are obtained. If one says 'the mind is the Buddha,' one has not yet entered the profound subtlety. If one says 'the mind is not the Buddha,' one is still pointing to the ultimate of traces. The path beyond, the thousand sages do not transmit; students exhaust their forms like monkeys grasping at shadows. In the Great Dao, there is no center; where then is there before and after? In the vast sky without boundaries, what need is there for measurement? Since emptiness is like this, what more can be said of the Dao? The moon of the mind is solitary and round, its light swallowing the myriad phenomena. The light does not illuminate the realm, nor does the realm exist. When both light and realm vanish, what is it? Virtuous practitioners of Zen, it is like throwing a sword and waving it in the air; do not discuss whether it hits or misses. This is the empty wheel without traces, the sword's edge without flaw. If one can be like this, mind after mind without knowledge, the whole mind is the Buddha, the whole Buddha is the person, person and Buddha are not different; only then does one begin to be on the Dao. Virtuous practitioners of Zen, learning the Dao is like the earth supporting the mountains, not knowing the mountain's solitary height; like a stone containing jade, not knowing the jade's flawlessness. If one is like this, it is called leaving home (becoming a monk). Therefore, the guide said: 'The Dharma (the Law) originally does not obstruct each other; the three times (past, present, future) are also like this. A person who is without action and without affairs is still bound by golden chains.' Therefore, the spiritual source shines alone, the Dao cuts off birth and death. Great wisdom is not brightness, true emptiness has no traces. True Thusness (Tathata), ordinary beings and sages are all words in a dream; Buddha and Nirvana are both superfluous words. Virtuous practitioners of Zen, you must look for yourselves; no one can replace you. In the three realms there is no Dharma; where do you seek the mind? The four great elements are originally empty; what does the Buddha rely on to abide? The celestial pivot does not move, silent and without words. Face to face, there is nothing more. Treasure this.' The Master was about to enter Parinirvana (pass away), and told the assembly: 'Is there anyone who can depict my true likeness?' The assembly all presented their written portraits to the Master, and the Master struck them all. The disciple Puhua came out and said: 'I can depict it.' The Master said:'
【English Translation】 Seeking and seeing is great compassion. Using one to save myriad beings, abandoning the suffering of all beings, once salvation is complete, great compassion should also be abandoned. Since suffering is not real, compassion is also illusory. Therefore, sentient beings are, in reality, without a savior. (34) Zen Master Baoji of Panshan in Youzhou. A monk asked: 'What is the Dao (the Way)?' The Master said: 'Go out.' The monk said: 'This student has not grasped the meaning.' The Master said: 'Leave.' The Master ascended the platform and instructed the assembly, saying: 'If the mind is without affairs, the myriad phenomena will not arise; if intention severs the subtle mechanisms, how can a single speck of dust stand? The Dao originally has no substance; it is because of the Dao that names are established. The Dao originally has no name; it is because of names that titles are obtained. If one says 'the mind is the Buddha,' one has not yet entered the profound subtlety. If one says 'the mind is not the Buddha,' one is still pointing to the ultimate of traces. The path beyond, the thousand sages do not transmit; students exhaust their forms like monkeys grasping at shadows. In the Great Dao, there is no center; where then is there before and after? In the vast sky without boundaries, what need is there for measurement? Since emptiness is like this, what more can be said of the Dao? The moon of the mind is solitary and round, its light swallowing the myriad phenomena. The light does not illuminate the realm, nor does the realm exist. When both light and realm vanish, what is it? Virtuous practitioners of Zen, it is like throwing a sword and waving it in the air; do not discuss whether it hits or misses. This is the empty wheel without traces, the sword's edge without flaw. If one can be like this, mind after mind without knowledge, the whole mind is the Buddha, the whole Buddha is the person, person and Buddha are not different; only then does one begin to be on the Dao. Virtuous practitioners of Zen, learning the Dao is like the earth supporting the mountains, not knowing the mountain's solitary height; like a stone containing jade, not knowing the jade's flawlessness. If one is like this, it is called leaving home (becoming a monk). Therefore, the guide said: 'The Dharma (the Law) originally does not obstruct each other; the three times (past, present, future) are also like this. A person who is without action and without affairs is still bound by golden chains.' Therefore, the spiritual source shines alone, the Dao cuts off birth and death. Great wisdom is not brightness, true emptiness has no traces. True Thusness (Tathata), ordinary beings and sages are all words in a dream; Buddha and Nirvana are both superfluous words. Virtuous practitioners of Zen, you must look for yourselves; no one can replace you. In the three realms there is no Dharma; where do you seek the mind? The four great elements are originally empty; what does the Buddha rely on to abide? The celestial pivot does not move, silent and without words. Face to face, there is nothing more. Treasure this.' The Master was about to enter Parinirvana (pass away), and told the assembly: 'Is there anyone who can depict my true likeness?' The assembly all presented their written portraits to the Master, and the Master struck them all. The disciple Puhua came out and said: 'I can depict it.' The Master said:'
何不呈似老僧。普化乃打筋斗而出。師曰。這漢向後如風狂接人去在。師既奄化。敕謚凝寂大師真際之塔。
(三十五) 是歲監察御史柳宗元送𤀹上人歸淮南。序曰。金仙氏之道蓋本于孝敬。而後積以眾德歸於空無。其敷演教戒于中國者離為異門。曰禪。曰法。曰律。以誘掖迷濁。世用宗奉。其有修整觀行尊嚴法容以儀範於後學者。以為持律之宗焉。上人窮討秘義發明上乘。奉威儀三千。雖造次必備。嘗以此道宣于江湖之人。江湖之人悅其風而受賜。攀慈航望彼岸者蓋千百計。天子聞之。徴至闕下。御大明秘殿以問焉。道揚本教頗甚稱旨。京師士眾方且翹然。仰大云之澤以植德本。而上人不勝顧復之恩。退懷省侍之禮。懇迫上乞。遂無以奪。由是杖錫東顧振衣晨往。右司員外郎劉公。深明世典通達釋教。與上人為方外游。始榮其至今惜其去。於是合郎署之友。詩以貺之。退使孺子執簡而序之。因系其詞曰。上人專于律行。恒久彌固。其儀形後學者歟。誨于生靈觸類蒙福。其積眾德者歟。覲于高堂視遠如邇。其本孝敬者歟。若然者是將心歸空無舍筏登地。固何從而識之乎。古之贈禮必以輕先重。故鄭商之犒先乘韋。魯侯之贈后吳鼎。今餞詩之重皆眾吳鼎也。故乘韋之比得序而先之。且曰。由禮而不敢讓焉。
【現代漢語翻譯】 現代漢語譯本： 為什麼不展示給老僧看看呢？普化於是翻了個觔斗走了出去。趙州禪師說：『這個傢伙以後會像瘋子一樣到處接引人。』趙州禪師圓寂后，朝廷追諡他為凝寂大師，並建真際之塔。
（三十五）這年，監察御史柳宗元送𤀹上人（僧人名號）返回淮南，並作序說：金仙氏（指佛）的教義大概本源於孝敬，然後積累各種德行歸於空無。它在中國敷演教戒時，分化為不同的宗派，稱為禪宗、法宗、律宗，用來引導迷惑的人，世人也因此遵從信奉。其中那些修整觀行，尊崇莊嚴的法容，以此作為後人典範的，被認為是持律宗的。𤀹上人深入探究秘義，闡明上乘佛法，奉行三千威儀，即使在倉促之間也完備無缺。他曾經用這種教義向江湖之人宣講，江湖之人喜歡他的風範並從中受益，攀登慈航希望到達彼岸的人數以千百計。天子聽說了他的事蹟，徵召他到朝廷，在御用的大明秘殿中向他詢問佛法。𤀹上人弘揚本教，非常符合皇帝的心意。京城的士人和民眾正翹首以盼，仰仗佛法如大云般的恩澤來培植德行的根本。但是𤀹上人無法忘懷顧念和報答父母的恩情，想要回去侍奉雙親，懇切地請求回鄉，最終皇帝沒有強留。於是他拄著錫杖向東返回，清晨就整理好衣物出發了。右司員外郎劉公（柳宗元的朋友），精通世俗典籍，通達佛教教義，與𤀹上人是方外之友。他一開始為𤀹上人感到榮耀，現在又惋惜他的離去。於是聯合郎署的朋友們，作詩贈送給他。退而讓年輕人執筆作序，並附上詩詞說：𤀹上人專注于律行，持之以恒，非常堅定，可以作為後人學習的榜樣。他教誨眾生，使萬物都蒙受福祉，這是他積累眾多德行的表現。他朝見父母，視遠如近，這是他以孝敬為根本的表現。如果真是這樣，那麼他將心歸於空無，捨棄渡河的木筏而登上陸地，又怎麼能認識他呢？古人贈送禮物，總是先送輕的，後送重的，所以鄭國的商人犒勞軍隊，先送皮革做的護腿，魯侯贈送禮物，後送吳國鑄造的鼎。現在餞行的詩歌，其貴重堪比眾多的吳鼎。所以皮革護腿的比喻，得以在序言中優先提及。並且說：這是合乎禮儀，不敢謙讓的。
【English Translation】 English version: Why not present it to this old monk? Puhua then somersaulted and went out. The Master (Zhao Zhou Chan Master) said: 'This fellow will be like a madman going around receiving people in the future.' After the Master passed away, the imperial court posthumously honored him as the 'Serene Stillness Great Master' and built the 'True Boundary Pagoda'.
(Thirty-five) In this year, the Supervising Censor Liu Zongyuan escorted Venerable 𤀹 (a monk's title) back to Huainan and wrote a preface saying: 'The doctrine of the Golden Immortal (referring to Buddha) is probably rooted in filial piety and respect, and then accumulates various virtues to return to emptiness. When it was expounded and taught in China, it diverged into different schools, called the Chan (Zen) school, the Dharma school, and the Vinaya (Discipline) school, to guide the confused, and the world therefore followed and revered them. Among them, those who cultivate and rectify contemplation and practice, and revere the dignified Dharma appearance, taking this as a model for later learners, are regarded as the Vinaya school. Venerable 𤀹 deeply explored the secret meanings, elucidated the supreme vehicle of Buddhism, and observed the three thousand rules of conduct, complete and flawless even in haste. He once used this doctrine to preach to the people of the Jianghu (the world of wanderers and heroes), and the people of the Jianghu liked his demeanor and benefited from it. Those who climbed the boat of compassion, hoping to reach the other shore, numbered in the hundreds and thousands. The Emperor heard of his deeds and summoned him to the court, questioning him about the Dharma in the imperial 'Great Bright Secret Hall'. Venerable 𤀹 promoted his own school, which greatly pleased the Emperor. The scholars and people of the capital were eagerly looking forward to relying on the grace of the Dharma, like great clouds, to cultivate the roots of virtue. However, Venerable 𤀹 could not forget the kindness of caring for and repaying his parents, wanting to return to serve them, earnestly requesting to return home, and in the end, the Emperor did not force him to stay. So he carried his staff and returned eastward, setting off early in the morning after tidying his robes. Liu Gong (Liu Zongyuan's friend), the Right Secretary of the Ministry of Personnel, was well-versed in worldly classics and understood Buddhist doctrines, and was a friend of Venerable 𤀹 beyond the secular world. He initially felt honored for Venerable 𤀹, and now regretted his departure. Therefore, he joined with his friends in the Ministry to write poems to send him off. He then had a young man write a preface, and attached the poems, saying: Venerable 𤀹 is focused on the practice of Vinaya, persistent and firm, and can serve as a model for later learners. He teaches sentient beings, so that all things receive blessings, which is a manifestation of his accumulation of many virtues. He visits his parents, seeing the distant as near, which is a manifestation of his taking filial piety and respect as the foundation. If this is the case, then he returns his heart to emptiness, abandoning the raft for crossing the river and ascending to land, how can we recognize him? In ancient times, when giving gifts, one always gave the light ones first and the heavy ones later, so the merchants of Zheng rewarded the army, first giving leather leggings, and the Marquis of Lu gave gifts, later giving tripods cast by the state of Wu. Now the farewell poems are as valuable as many Wu tripods. Therefore, the analogy of leather leggings can be mentioned first in the preface. And it is said: This is in accordance with etiquette, and one should not decline out of modesty.'
(三十六 甲申) 南嶽般舟和上卒。柳子厚作第二碑。其詞曰。佛法至於衡山。及津大師始修起律教。由其壇場而出者為得正法。其大弟子曰日悟和上。盡得師之道以補其處。為浮圖者宗。世家于零陵。蔣姓也。和上心大而行密。體卑而道尊。以為由定發慧。必用毗尼為之室字。遂執業于東林恩大師。究觀秘義。乃歸傳教。不睹文字。懸判深微登壇蒞事度比丘眾歲凡千人者。三十有七而道不慁。以為去凡即聖必以三昧為之軌道。遂服勤于紫霄遠大師。修明要奧得以觀佛。活入性海洞開真源。道場專精長跪右繞。不衡不倚凡七日者。百有二十而志不衰。初開元中詔定製度。師乃居本郡龍興寺。肅宗制天下名山。置大德七人。茲岳尤重。推擇居首。師乃即崇嶺是作精室。辟林莽刳巖巒。殿舍宏大廊廡修直。不命而𢼹力。不祈而薦貨。凡南方人顓唸佛三昧者。必由於是。命曰般舟臺焉。和上生十三年而始出家。又九年而受具戒。又十年而處壇場。又三十七年而當貞元二十年正月二十七日化于茲室。嗚呼無得而修。故念為實相。不取於法。故律為大乘。壞衣不飾。揣食不味。覆薦服役。凡出於生物者擯而勿用。不自知其慈。攝取調御。凡歸於正真者動而成群。不自知其教。萬行方厲一性恒如。寂用之涯不可得也。有弟子
【現代漢語翻譯】 現代漢語譯本：
(三十六 甲申) 南嶽般舟和尚圓寂。柳宗元撰寫第二塊碑文。碑文內容如下：佛法傳到衡山，從津大師開始修建並弘揚律教。從他的道場出來的人，才算得到正法。他的大弟子名叫日悟和尚，完全繼承了津大師的道，接替他的位置，成為僧眾的宗師。日悟和尚是零陵人，姓蔣。他心胸寬廣而行為謹慎，地位卑微而道德高尚。他認為由禪定生髮智慧，必須用戒律作為基礎。於是向東林寺的恩大師學習，深入研究佛教的精深奧義，然後回來傳教。他不依賴文字，就能深刻地判斷佛法的精微之處。主持戒壇，為比丘眾授戒，每年都有一千多人，三十七年來從未出錯。他認為從凡人到聖人，必須以三昧（Samadhi，專注）作為軌道。於是勤奮地向紫霄山的遠大師學習，修習明白其中的重要奧義，從而得以觀見佛。他能靈活地進入自性之海，徹底開啟真如本源。在道場專心致志，長跪並右繞佛像，不偏不倚，連續七天，共一百二十次，而意志毫不衰退。當初開元年間朝廷制定佛教制度，日悟和尚於是住在本郡的龍興寺。肅宗皇帝下令在天下名山設定七位大德高僧，南嶽衡山尤其受到重視，推舉日悟和尚為首座。於是他在高高的山嶺上建造精舍，開闢森林，開鑿巖石。殿堂宏偉，走廊寬闊筆直。不用命令，人們就主動出力；不用祈求，人們就主動獻上貨物。凡是南方人專心修習唸佛三昧的，必定來這裡。因此將此地命名為般舟臺。日悟和尚十三歲出家，十九歲受具足戒，二十九歲開始主持戒壇，在貞元二十年正月二十七日圓寂於此精舍，享年六十六歲。唉！因為沒有可以執著的事物，所以念才是實相；因為不執著於法，所以戒律才是大乘。他的破舊衣服從不加以修飾，粗糙的食物也吃不出味道。覆蓋的墊子和穿的衣服，凡是出自生物的，都摒棄不用。他從不自知自己的慈悲，卻能攝受和調伏眾生。凡是歸於正真的人，自然聚集在一起，形成群體，他從不自知自己的教化。萬種修行同時進行，自性始終如一。寂靜和作用的邊際，是無法測度的。他有弟子…… English version:
(36th year of Jiashen) The Venerable Nanyue Pratyutpanna Samadhi (Nanyue Banzhou, 南嶽般舟) passed away. Liu Zongyuan composed the second epitaph. The text reads: 'The Buddha-dharma reached Mount Heng, and Master Jin (津大師) began to build and promote the Vinaya (律教, monastic discipline). Those who emerge from his monastery are considered to have attained the true Dharma. His great disciple, Venerable Riwu (日悟), fully inherited his master's way and succeeded him, becoming the master of the Sangha. Venerable Riwu was a native of Lingling, with the surname Jiang. His heart was vast yet his actions were discreet, his status humble yet his virtue exalted. He believed that wisdom arises from Samadhi (定, concentration), and the Vinaya must be the foundation. Therefore, he studied with Master En (恩大師) at Donglin Temple, deeply investigating the profound meanings of Buddhism, and then returned to propagate the teachings. Without relying on written words, he could profoundly judge the subtle aspects of the Dharma. He presided over the ordination platform, bestowing precepts upon the Bhikshu (比丘, monks) Sangha, with over a thousand people annually, for thirty-seven years without error. He believed that the transition from ordinary being to sage must use Samadhi as the guiding principle. Therefore, he diligently studied with Master Yuan (遠大師) at Zixiao Mountain, cultivating and understanding the essential mysteries, thereby gaining the ability to see the Buddha. He could skillfully enter the ocean of self-nature, thoroughly opening the true source. In the monastery, he was dedicated and focused, prostrating and circumambulating clockwise, without leaning or deviating, for seven consecutive days, a total of one hundred and twenty times, without diminishing his will. Initially, during the Kaiyuan era, the imperial court established Buddhist institutions, and Venerable Riwu resided at Longxing Temple in his native county. Emperor Suzong decreed that seven great virtuous monks be appointed to famous mountains throughout the land, with Mount Heng being particularly emphasized, and Venerable Riwu was chosen as the head. Therefore, he built a hermitage on the high mountain ridge, clearing forests and excavating rocks. The halls were magnificent, and the corridors were wide and straight. Without being commanded, people voluntarily contributed their labor; without being requested, people voluntarily offered goods. All southerners who diligently practiced the Pratyutpanna Samadhi (唸佛三昧, Buddha Recitation Samadhi) would inevitably come here. Therefore, this place was named Pratyutpanna Platform (般舟臺). Venerable Riwu left home at the age of thirteen, received full ordination at nineteen, began presiding over the ordination platform at twenty-nine, and passed away in this hermitage on the twenty-seventh day of the first month of the twentieth year of the Zhenyuan era, at the age of sixty-six. Alas! Because there is nothing to grasp, therefore mindfulness is true reality; because there is no attachment to the Dharma, therefore the Vinaya is Mahayana (大乘, Great Vehicle). His worn-out clothes were never adorned, and his coarse food had no flavor. The mats he sat on and the clothes he wore, anything derived from living beings, were rejected and not used. He was unaware of his own compassion, yet he could gather and tame sentient beings. All who turned to the true and genuine naturally gathered together, forming a community, and he was unaware of his own teaching. Myriad practices were carried out simultaneously, and the self-nature remained constant. The boundary of stillness and function is immeasurable. He had disciples...'
【English Translation】 English version:
(36th year of Jiashen) The Venerable Nanyue Pratyutpanna Samadhi (Nanyue Banzhou, 南嶽般舟) passed away. Liu Zongyuan composed the second epitaph. The text reads: 'The Buddha-dharma reached Mount Heng, and Master Jin (津大師) began to build and promote the Vinaya (律教, monastic discipline). Those who emerge from his monastery are considered to have attained the true Dharma. His great disciple, Venerable Riwu (日悟), fully inherited his master's way and succeeded him, becoming the master of the Sangha. Venerable Riwu was a native of Lingling, with the surname Jiang. His heart was vast yet his actions were discreet, his status humble yet his virtue exalted. He believed that wisdom arises from Samadhi (定, concentration), and the Vinaya must be the foundation. Therefore, he studied with Master En (恩大師) at Donglin Temple, deeply investigating the profound meanings of Buddhism, and then returned to propagate the teachings. Without relying on written words, he could profoundly judge the subtle aspects of the Dharma. He presided over the ordination platform, bestowing precepts upon the Bhikshu (比丘, monks) Sangha, with over a thousand people annually, for thirty-seven years without error. He believed that the transition from ordinary being to sage must use Samadhi as the guiding principle. Therefore, he diligently studied with Master Yuan (遠大師) at Zixiao Mountain, cultivating and understanding the essential mysteries, thereby gaining the ability to see the Buddha. He could skillfully enter the ocean of self-nature, thoroughly opening the true source. In the monastery, he was dedicated and focused, prostrating and circumambulating clockwise, without leaning or deviating, for seven consecutive days, a total of one hundred and twenty times, without diminishing his will. Initially, during the Kaiyuan era, the imperial court established Buddhist institutions, and Venerable Riwu resided at Longxing Temple in his native county. Emperor Suzong decreed that seven great virtuous monks be appointed to famous mountains throughout the land, with Mount Heng being particularly emphasized, and Venerable Riwu was chosen as the head. Therefore, he built a hermitage on the high mountain ridge, clearing forests and excavating rocks. The halls were magnificent, and the corridors were wide and straight. Without being commanded, people voluntarily contributed their labor; without being requested, people voluntarily offered goods. All southerners who diligently practiced the Pratyutpanna Samadhi (唸佛三昧, Buddha Recitation Samadhi) would inevitably come here. Therefore, this place was named Pratyutpanna Platform (般舟臺). Venerable Riwu left home at the age of thirteen, received full ordination at nineteen, began presiding over the ordination platform at twenty-nine, and passed away in this hermitage on the twenty-seventh day of the first month of the twentieth year of the Zhenyuan era, at the age of sixty-six. Alas! Because there is nothing to grasp, therefore mindfulness is true reality; because there is no attachment to the Dharma, therefore the Vinaya is Mahayana (大乘, Great Vehicle). His worn-out clothes were never adorned, and his coarse food had no flavor. The mats he sat on and the clothes he wore, anything derived from living beings, were rejected and not used. He was unaware of his own compassion, yet he could gather and tame sentient beings. All who turned to the true and genuine naturally gathered together, forming a community, and he was unaware of his own teaching. Myriad practices were carried out simultaneously, and the self-nature remained constant. The boundary of stillness and function is immeasurable. He had disciples...'
曰景秀。嗣居法會。欲廣其師之德延于罔極。故申明陳辭俾刊之茲碑。銘曰。像教南被。及津而尊。威儀有嚴。載辟其門。吾師是嗣。增𤀹道源。度眾逾廣。大明群昏。乃興毗尼。微密是論。八萬總結。彰於一言。聲聞熙熙。遐邇來奔。如木既拔。有植其根。乃法般舟。奧妙斯存。百億冥會。觀于化元。同道祈祈。功庸以敦。如水期壅。流之無垠。帝求人師。登我先覺。赫矣明命。表茲靈岳。于彼南阜。齋宮爰作。負揭致貨。時靡要約。袒奮程力。不呼而諾。是刈是鑿。既涂既斫。層架孔碩。以延後學。出不牛馬。服不絮帛。匪安其躬。亦菲其食。勤而不勞。在用恒寂。縱而不傲。在舍恒得。洪融混合。孰究其跡。懿茲遺光。式是嘉則。容貌往矣。軌儀無極。其徒追思。賡薦茲石。
(三十七 己酉) 順宗誦改永貞(德宗長子。好浮圖教。禮清涼為國師。性寬仁愛。尤善文隸。壽四十六崩咸寧殿。葬禮陵。居攝一年)。
(三十八) 是歲九月太尉中書令韋皋薨。皋初生。厥父飯僧祈福。忽有應真尊者至。齋畢乳媼抱兒求咒愿。尊者起謂眾曰。此兒諸葛武侯也。他日有美政于蜀。宜以武字之。言訖恍然不見。其後皋游官出處節義功名。大概與武侯相類。治蜀二十有一年。封南康群王。有德在民。四川至
【現代漢語翻譯】 現代漢語譯本： 讚頌景秀。他繼承了法會的主持之位，想要弘揚他老師的德行，使其流傳無窮無盡。因此，他詳細地陳述，希望將這些事蹟刻在這塊碑上。銘文如下：佛法教義向南方傳播，到達此地後備受尊崇。寺廟威儀莊嚴，為此開闢了山門。我的老師繼承了佛法，增添並疏通了修道的源泉。度化的眾生非常廣泛，大大照亮了眾生的昏昧。於是興建毗尼（Vinaya，戒律），精微秘密的教義被闡述。八萬四千法門總結起來，彰顯於一言之中。聲聞弟子們熙熙攘攘，從遙遠的地方前來歸附。如同樹木被拔起，又重新栽種，使其紮下根基。於是般舟三昧（Pratyutpanna-samadhi，常行三昧）的法門，其奧妙之處得以儲存。百億眾生在冥冥之中相會，觀察著化生的本源。同道之人虔誠祈禱，功德因此而更加敦厚。如同蓄水一樣，使其流動而沒有邊際。皇帝尋求人師，於是推舉了我的先覺老師。顯赫的詔命，表彰了這座靈岳。在那南面的山坡上，齋宮開始建造。人們揹負著東西，運送著貨物，沒有事先的約定。他們袒露著身體，奮力工作，不用呼喊就答應了。有的割草，有的鑿石，有的塗抹，有的砍削。建造的房屋高大堅固，用來接納後來的學子。出入不騎牛馬，穿的衣服不是絲綢。不是爲了安逸自己的身體，也不是爲了講究飲食。勤勞而不覺得疲憊，在使用中常常保持寂靜。放縱而不傲慢，在捨棄中常常有所得。廣闊融合，誰能窮盡他的足跡？讚美這遺留的光輝，作為美好的法則。容貌已經逝去，但行爲規範卻沒有窮盡。他的弟子們追思著他，繼續推薦這塊石碑。
（三十七 己酉）順宗（Shunzong）誦改永貞（Yongzhen）（德宗（Dezong）的長子，喜愛佛教，禮敬清涼（Qingliang）為國師。性格寬厚仁愛，尤其擅長文學和隸書。享年四十六歲，在咸寧殿（Xianning Hall）駕崩，葬于豐陵（Fengling）。居攝一年）。
（三十八）這年九月，太尉中書令韋皋（Wei Gao）去世。韋皋剛出生時，他的父親齋飯供僧祈求祝福。忽然有應真尊者（Arhat）到來。齋飯完畢后，乳母抱著嬰兒請求尊者咒愿。尊者起身對眾人說：『這個孩子是諸葛武侯（Zhuge Wuhou）啊！將來在蜀地會有美好的政績。應該用「武」字來命名他。』說完就恍然不見了。之後韋皋的游官、出處、節義、功名，大概與武侯相似。治理蜀地二十一年，被封為南康郡王（Nankang Junwang）。有德於人民，四川直到...
【English Translation】 English version: Praising Jingxiu. He succeeded to the position of presiding over the Dharma assembly, desiring to propagate his teacher's virtue, making it last endlessly. Therefore, he stated in detail, hoping to have these deeds engraved on this stele. The inscription reads as follows: The Buddhist teachings spread southward, and upon reaching this place, they are highly revered. The monastery's demeanor is solemn, and for this, the mountain gate was opened. My teacher inherited the Dharma, adding to and dredging the source of cultivation. The beings he delivered were vast, greatly illuminating the darkness of sentient beings. Thus, the Vinaya (Vinaya, monastic discipline) was established, and the subtle and secret teachings were expounded. The eighty-four thousand Dharma gates are summarized and manifested in one word. The Shravakas (Śrāvaka, Hearers) are bustling, coming from afar to submit. Like a tree that has been uprooted and replanted, allowing it to take root. Thus, the Dharma of Pratyutpanna-samadhi (Pratyutpanna-samadhi, Samadhi of Always Being in the Presence of the Buddhas) is preserved in its profound mystery. Hundreds of billions of beings meet in the darkness, observing the origin of transformation. Fellow practitioners pray sincerely, and merit is thereby made more profound. Like storing water, allowing it to flow without end. The emperor sought a teacher, and thus recommended my enlightened teacher. The illustrious decree praised this spiritual mountain. On that southern slope, the retreat palace began to be built. People carried things on their backs, transporting goods, without prior agreement. They bared their bodies, working hard, agreeing without being called. Some cut grass, some chiseled stone, some plastered, some chopped. The constructed houses were tall and solid, to receive later students. They did not ride oxen or horses when going out, and the clothes they wore were not silk. It was not for the sake of comforting their bodies, nor was it for the sake of being particular about food. Diligent without feeling tired, constantly maintaining silence in use. Indulgent without being arrogant, constantly gaining in abandonment. Vast and integrated, who can exhaust his traces? Praise this remaining glory, as a good rule. The appearance has passed away, but the code of conduct has not ended. His disciples remember him, continuing to recommend this stele.
(37th, Ji-You Year) Emperor Shunzong (Shunzong) changed the reign title to Yongzhen (Yongzhen) (The eldest son of Emperor Dezong (Dezong), who loved Buddhism and revered Qingliang (Qingliang) as the national teacher. He was kind and loving, especially skilled in literature and clerical script. He died at the age of forty-six in Xianning Hall (Xianning Hall) and was buried in Fengling (Fengling). He reigned for one year).
(38th Year) In the ninth month of this year, Grand Commandant and Chancellor Wei Gao (Wei Gao) passed away. When Wei Gao was born, his father offered food to monks and prayed for blessings. Suddenly, an Arhat (Arhat) arrived. After the meal, the wet nurse held the baby and asked the Arhat to bless him. The Arhat stood up and said to the crowd, 'This child is Zhuge Wuhou (Zhuge Wuhou)! In the future, he will have good governance in Shu. He should be named with the character 'Wu'.' After saying this, he suddenly disappeared. Later, Wei Gao's official career, conduct, integrity, and achievements were roughly similar to those of Wuhou. He governed Shu for twenty-one years and was enfeoffed as the Prince of Nankang (Nankang Junwang). He had virtue for the people, from Sichuan to...
今奉祀之。雅好釋氏法。嘉州石像初成。皋為之記。略曰。頭圍千尺目廣二丈。其餘相好一一稱是。世美其簡而雅。又嘗訓鸚鵡唸佛。鸚鵡斃以桑門故事阇維之。得舍利。皋為之記曰。元精以五氣授萬類。雖鱗介毛羽必有感清英純粹者矣。或炳耀離火。或稟其蒼精。皆應乎人文以奉若時政。則有革彼禽類習乎能言。了空相於不念。留真骨于已斃。殆非元聖示現感於人心。同夫異緣用一真化。前歲有獻鸚鵡鳥者曰。此鳥聲容可觀。音中華夏。有河東裴氏者。志樂金仙之道。聞西方有珍禽。群嬉和鳴演暢法音。以此鳥名載梵經智殊常類。意佛身所化。常狎而敬之。始告以六齋之禁。比及辰后非時之食。終夕不視。固可以矯激流俗端嚴梵倫。或教持佛名號曰。當由有念以至無念。則仰首奮翅若承善聽。其後或俾之念佛。則默然而不答。或謂之不念。即唱言阿彌陀。歷試如一曾無爽異。余謂其以有念為緣生。無念為真際。緣生不答以為緣起也。真際雖言言本空也。每虛室戒曙發和雅音。穆如笙篁靜鼓天風。下上其音唸唸相續。聞之者莫不洗然而嘉善矣。嗚呼生有辰乎。緣其盡乎。以今年七月悴爾不懌。七日而甚。馴養者知將盡。乃鳴磬而告曰。將西歸乎。為爾擊磬。爾其存念。每一擊磬一稱彌陀佛。洎十擊磬而十念成。斂翼委
足不震不仆。掩然而絕。按釋典。十念成往生西方。又云。得佛惠者歿有舍利。知其說者固不隔殊類哉。遂命以阇維之法焚之。餘燼之末果有舍利十餘粒。炯爾耀目瑩然在掌。識者驚視聞者駭聽。咸曰。茍可以誘迷利世。安往而非菩薩之化歟。時有高僧惠觀。嘗詣三學山巡禮聖蹟。聞說此鳥涕淚悲泣。請以舍利于靈山用陶甓建塔旌異之。余謂此禽存而有道歿而有徴。古之所以通聖賢階至化者。女媧蛇軀以嗣帝中。衍鳥身而建侯。紀乎冊書。其誰曰語怪。而況此鳥有弘于道流聖證昭昭。胡可默已。是用不愧。直書于辭。是歲八月。順宗遜於位。皇太子立。是為憲宗。初順宗嘗在東宮。問佛光如滿禪師曰。佛從何方來。滅向何方去。既言常住世。今佛在何處。答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問曰。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河及大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。滿復答曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未
曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅。又嘗問心要于清涼國師。國師答之。其略曰。至道本乎其心。心法本乎無住。無住心體靈知不昧。性相寂然包含德用。該攝內外能深能廣。非有非空。不生不滅。無終無始。求之而不得。棄之而不離。迷現量則惑苦紛然。悟真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知。則慧日沉沒于有地。若無照無悟。則昏云掩蔽于空門。若一念不生。則前後際斷照體獨立。物我皆如直造心源。無智無得。不取不捨。無對無修。然迷悟相依真妄相待。若求真去妄。如棄影勞形。若體妄即真。似處陰影滅。若無心妄照。則萬慮都捐。若任運寂知。則眾行爰啟。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙亡之中道。
佛祖歷代通載卷第十四 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十五
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 丙戌) 憲宗純改元和(順宗長子。以北突厥承瓘為招討使。白居易陳自中官為統帥者。天下安寧。咸謂中興之主。北
【現代漢語翻譯】 曾生（僧人名）。滅也未曾真滅。若能了見無心之處，自然就沒什麼可說的了。憲宗皇帝聽了非常高興。又曾經向清涼國師請教佛法心要。國師回答說：『至高的佛道根本在於心，而心法的根本在於不住于任何事物。這不住的心體，其靈知光明而不昏昧，其性相寂靜而包含一切功德作用。它涵蓋內外，能深能廣，非有非空，不生不滅，無始無終。你去尋求它，卻永遠無法得到；你想要拋棄它，它卻永遠不會離開你。如果迷惑于眼前的現象，就會被迷惑和痛苦所困擾；如果領悟到真實的自性，就會感到空明而廓徹。雖然說即心即佛，但只有親身證悟的人才能真正明白。然而，如果執著于證悟和知見，那麼智慧之光就會沉沒于有為的境界；如果沒有任何覺照和領悟，那麼昏暗的雲霧就會遮蔽通往空性的門徑。如果一念不生，那麼前後念頭之間的界限就會斷絕，覺照的本體就會獨立顯現。萬物和我都是如如不動的，直接到達心的本源。沒有智慧，沒有得失，不取不捨，沒有對立，無需修行。然而，迷惑和覺悟相互依存，真實和虛妄相互對待。如果想要追求真實而去除虛妄，就像拋棄自己的影子一樣徒勞無功；如果能夠體認到虛妄即是真實，就像身處陰影之中，陰影自然消失一樣。如果沒有妄心去照見，那麼所有的思慮都會消失；如果任由寂靜的覺知自然運作，那麼所有的行為都會由此開啟。放開胸懷，任由它來去自如；在寂靜中觀察，覺察它的源頭和流向。言語和沉默都不會失去玄妙的真理，行動和靜止都沒有離開法界。停止言語，就能達到知與寂的雙重泯滅；談論觀照，就能達到寂與知的雙重照耀。親身證悟的境界無法向他人展示，而闡述佛理則必須通過親身證悟才能理解。因此，要領悟寂滅之中沒有寂滅，真知之中沒有知見，以知與寂不二的真心，契合空與有雙重泯滅的中道。』 以上內容出自《佛祖歷代通載》卷第十四 《佛祖歷代通載》卷第十五 嘉興路大中祥符禪寺住持華亭念常 編集 唐 （一 丙戌）憲宗純改元和（順宗長子。以北突厥承瓘為招討使。白居易陳自中官為統帥者。天下安寧。咸謂中興之主。北
【English Translation】 Once, Zen Master Zeng (a monk's name) said, 'Extinction is not truly extinction. If one can clearly see the place of no-mind, then naturally there is nothing to say.' The Emperor was greatly pleased. He also once asked National Teacher Qingliang about the essentials of the Dharma. The National Teacher replied, in brief: 'The supreme path originates in the mind, and the essence of the mind-dharma lies in non-abiding. The substance of the non-abiding mind is luminous and clear, its nature is tranquil, encompassing virtue and function. It covers both inside and outside, can be deep and broad, neither existent nor non-existent, neither arising nor ceasing, without beginning or end. If you seek it, you will never find it; if you try to abandon it, it will never leave you. If you are deluded by phenomena, you will be troubled by confusion and suffering; if you realize your true nature, you will feel clear and vast. Although it is said that the mind is Buddha, only those who have personally realized it truly understand. However, if you cling to realization and knowledge, then the light of wisdom will sink into the realm of conditioned existence; if there is no illumination or understanding, then dark clouds will obscure the gate to emptiness. If a single thought does not arise, then the boundaries between past and future thoughts will be cut off, and the essence of awareness will stand alone. All things and I are as they are, directly reaching the source of the mind. There is no wisdom, no gain or loss, no taking or abandoning, no opposition, no need for cultivation. However, delusion and enlightenment depend on each other, truth and falsehood are relative. If you seek truth and try to eliminate falsehood, it is like chasing your own shadow in vain; if you realize that falsehood is truth, it is like being in the shade, where the shadow naturally disappears. If there is no deluded mind to perceive, then all thoughts will vanish; if you let the silent awareness operate naturally, then all actions will begin from there. Open your heart and let it come and go freely; observe in stillness and perceive its source and flow. Speech and silence do not lose the subtle truth, and action and stillness do not depart from the Dharma realm. When speech ceases, one attains the dual extinction of knowledge and stillness; when discussing contemplation, one attains the dual illumination of stillness and knowledge. The state of personal realization cannot be shown to others, and explaining the Dharma must be understood through personal realization. Therefore, one must realize that there is no extinction in extinction, and no knowledge in true knowledge, using the one mind that is not two of knowledge and stillness, to accord with the Middle Way of the dual extinction of emptiness and existence.' The above content is from Volume 14 of 'Comprehensive Records of Buddhas and Patriarchs' 'Comprehensive Records of Buddhas and Patriarchs' Volume 15 Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road Tang Dynasty (One, Bingxu) Emperor Xianzong changed the era name to Yuanhe (eldest son of Emperor Shunzong. Appointed Cheng Guan of the Northern Turks as the Pacification Commissioner. Bai Juyi stated that if eunuchs were appointed as commanders, the empire would be peaceful. Everyone considered him the master of restoration. North
方天帝降夢。令興佛法。帝不承命。愛服丹藥。致性燥急。后為中官陳弘志弒之。壽四十三歲。葬于景陵時有名賢柳子厚韓退之元微之劉禹錫白居易等。在位十五年)。
(二) 信州鵝湖大義禪師者。衢州須江人也。姓徐氏。李翱嘗問師。大悲用千手眼作么。師云。今上用公作么。有一僧乞置塔。李尚書問云。教中不許將尸塔下過。又作么生。無對。僧卻來問師。師云。他得大闡提。上詔入內。于麟德殿論議。有一法師。問。如何是四諦。師云。聖上一帝。三帝何在。又問。欲界無禪。禪居色界。此土憑何而立禪。師云。法師只知欲界無禪。不知禪界無慾。法師云。如何是禪。師以手點空。法師無對。帝云。法師講無窮經論。只這一點尚不奈何。師卻問諸碩德曰。行住坐臥畢竟以何為道。有對曰。知者是道。師曰。不可以知知。不可以識識。安得知者是道乎。有對。無分別是道。師曰。善能分別諸法相。于第一義而不動。安得無分別是道乎。有對。四禪八定是道。師曰。佛身無為不墮諸數。安在四禪八定是道邪。眾皆杜口。師又舉。順帝問尸利禪師。大師眾生如何見性成佛。尸利云。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝
【現代漢語翻譯】 現代漢語譯本 方天帝降夢，命令推行佛法。方天帝不接受命令，喜愛服用丹藥，導致性情暴躁急切，後來被宦官陳弘志殺害，享年四十三歲，葬于景陵。當時有著名賢士柳宗元（Liu Zongyuan），韓愈（Han Yu），元稹（Yuan Zhen），劉禹錫（Liu Yuxi），白居易（Bai Juyi）等人。在位十五年。
(二) 信州鵝湖大義禪師，是衢州須江人，姓徐。李翱（Li Ao）曾經問禪師：『大悲觀音用千手千眼做什麼？』禪師說：『當今皇上用你做什麼？』有一個僧人請求設定佛塔，李尚書問：『佛教中不允許將屍體從塔下經過，那又該怎麼辦？』無人能回答。僧人轉而問禪師，禪師說：『他得到了大闡提（Dachan Ti，斷善根的人）。』皇上下詔讓禪師入宮，在麟德殿辯論。有一位法師問：『什麼是四諦（Four Noble Truths）？』禪師說：『聖上是一帝，那三帝（Three Emperors）在哪裡？』又問：『欲界（Desire Realm）沒有禪定，禪定在色界（Form Realm）。此地憑藉什麼來建立禪定？』禪師說：『法師只知道欲界沒有禪定，不知道禪界沒有慾望。』法師問：『什麼是禪？』禪師用手指點天空，法師無言以對。皇帝說：『法師講解無窮的經論，卻對這一點尚且無可奈何。』禪師反問各位碩德：『行住坐臥，究竟以什麼為道？』有人回答：『知者是道。』禪師說：『不可以認知來認知，不可以意識來意識，怎麼能說知者是道呢？』有人回答：『無分別是道。』禪師說：『善於分別諸法相，于第一義而不動，怎麼能說無分別是道呢？』有人回答：『四禪八定（Four Dhyanas and Eight Samadhis）是道。』禪師說：『佛身無為，不落入諸數，怎麼能說四禪八定是道呢？』眾人都沉默不語。禪師又舉例說，順帝（Shun Emperor）問尸利禪師（Shili Zen Master）：『大師，眾生如何見性成佛？』尸利禪師說：『佛性猶如水中月，可見而不可取。』於是對皇帝說：『佛性非見不可見，水中的月亮如何攫取？』皇帝於是問：『什麼是佛性？』禪師回答說：『不離陛下所問。』皇帝
【English Translation】 English version Emperor Fang Tian had a dream, ordering the promotion of Buddhism. The Emperor did not comply, and loved taking elixir pills, leading to an impatient and irritable temperament. Later, he was assassinated by the eunuch Chen Hongzhi, at the age of forty-three, and was buried in Jingling. At that time, there were famous scholars such as Liu Zongyuan (Liu Zongyuan, a famous writer and philosopher), Han Yu (Han Yu, a famous writer and poet), Yuan Zhen (Yuan Zhen, a famous poet), Liu Yuxi (Liu Yuxi, a famous poet and philosopher), and Bai Juyi (Bai Juyi, a famous poet). He reigned for fifteen years.
(II) Zen Master Dayi of Ehu in Xinzhou was a native of Xujiang in Quzhou, with the surname Xu. Li Ao (Li Ao, a scholar-official) once asked the master: 'What does the Great Compassionate Avalokiteśvara do with a thousand hands and eyes?' The master said, 'What does the current Emperor do with you?' A monk requested to build a pagoda. Minister Li asked, 'The teachings do not allow corpses to pass under the pagoda, so what should be done?' No one could answer. The monk then asked the master, who said, 'He has obtained the great Icchantika (Dachan Ti, one who has severed the roots of goodness).' The Emperor issued an edict summoning the master to the palace to debate in the Linde Hall. A Dharma master asked, 'What are the Four Noble Truths (Four Noble Truths)?' The master said, 'The Holy One is one Emperor, where are the Three Emperors (Three Emperors)?' He also asked, 'There is no dhyana (meditation) in the Desire Realm (Desire Realm), dhyana resides in the Form Realm (Form Realm). What does this land rely on to establish dhyana?' The master said, 'The Dharma master only knows that there is no dhyana in the Desire Realm, but does not know that there is no desire in the Dhyana Realm.' The Dharma master asked, 'What is dhyana?' The master pointed to the sky with his hand, and the Dharma master was speechless. The Emperor said, 'The Dharma master explains endless scriptures and treatises, but is helpless with this one point.' The master asked the eminent scholars in return, 'Walking, standing, sitting, and lying down, what is ultimately the Way?' Someone answered, 'Knowing is the Way.' The master said, 'One cannot know with knowing, one cannot be aware with awareness, how can one say that knowing is the Way?' Someone answered, 'Non-discrimination is the Way.' The master said, 'Skillful in discriminating all dharmas, yet unmoved in the First Principle, how can one say that non-discrimination is the Way?' Someone answered, 'The Four Dhyanas and Eight Samadhis (Four Dhyanas and Eight Samadhis) are the Way.' The master said, 'The Buddha's body is unconditioned and does not fall into numbers, how can one say that the Four Dhyanas and Eight Samadhis are the Way?' Everyone was silent. The master also cited the example of Emperor Shun (Shun Emperor) asking Zen Master Shili (Shili Zen Master): 'Master, how do sentient beings see their nature and become Buddhas?' Zen Master Shili said, 'Buddha-nature is like the moon in the water, visible but not graspable.' Then he said to the Emperor, 'Buddha-nature is not necessarily seen, how can one grasp the moon in the water?' The Emperor then asked, 'What is Buddha-nature?' The master replied, 'It is not separate from what Your Majesty is asking.'
默契真宗。
(三) 益加欽重。師于元和十三年正月七日歸寂。壽七十四。敕謚惠覺禪師見性之塔。
時寒山子者。不知其氏族鄉里。隱於臺州唐興縣寒巖。故父老以寒山子稱之。為人臞野。好冠樺皮冠著木屐。裘衲襤褸狀若風狂。笑歌自若。其所居近天臺國清寺。寺僧豐干者。亦非常人也。每自薪水力于杵臼。以給眾用。與寒山子為方外友。先是豐干行赤城道中。聞兒啼草菜間。視之見孩童十餘歲。問其出處初無言對。心異之。引歸寺令掃除。以其得之於野。因名拾得。既長頭陀苦行精敏絕倫。甚為豐干寒山所器。與之偕游。三人者相得歡甚。寺僧皆訝之。然中心疑而莫之省也。拾得日常滌器冀有殘䐹。著以筒留餌寒山。二子皆能詩。或時戲村保。寓事感懷輒有詩以見意。或書石壁。或樹葉間。或酒肆中。語皆超邁絕塵。雖古名流未能彷彿也。自述云元非隱逸士。自號山林人。在魯蒙白幘。旦愛裹疏巾。道有巢許操。恥為堯舜臣。獼猴罩帽子。非學辟風塵。又曰。欲得安居處。寒山可長保。微風吹幽松。近聽聲愈好。下有斑白人。喃喃誦黃老。十年歸不得。忘卻來時道。又曰。有身與無身。是我復非我。如此審思量。遷延倚巖坐。足間青草生。頂上紅塵墮。以見世間人。靈床施酒果。又曰。玉堂掛珠
【現代漢語翻譯】 現代漢語譯本 默契真宗（指禪宗的一種境界，心領神會，不立文字）。
（三）更加欽佩和尊重。懷讓禪師于元和十三年正月七日圓寂，享年七十四歲。皇帝敕封謚號為『惠覺禪師見性之塔』。
當時有位寒山子（身份不詳），不知道他的姓氏和家鄉，隱居在臺州唐興縣的寒巖。所以當地的老人們都稱他為寒山子。他身材清瘦，行為狂放不羈，喜歡戴樺樹皮做的帽子，穿木屐，身穿破舊的裘衣和衲衣，看起來像個瘋子，但卻總是自得其樂地唱歌。他住在靠近天臺山國清寺的地方。寺里的僧人豐干（身份不凡），也不是個普通人，每天自己砍柴挑水，舂米磨面，來供給寺里大眾的需要。他和寒山子是方外之友。早先，豐干在赤城道中行走時，聽到草叢裡有嬰兒的哭聲。他走過去一看，發現是個十多歲的孩子。問他從哪裡來，他一句話也不說。豐干覺得這個孩子很特別，就把他帶回寺里，讓他負責打掃衛生。因為是在野外撿到的，所以給他取名叫拾得。拾得長大后，頭陀苦行，精進敏銳，非常出色，深受豐乾和寒山的器重。他們三人一起遊玩，相處得非常愉快。寺里的僧人都覺得奇怪，但心裡疑惑，卻沒有人明白其中的原因。拾得每天清洗碗筷，希望留下一些殘羹剩飯，放在竹筒里，用來喂寒山。寒山和拾得都能寫詩。他們有時戲弄鄉里的百姓，有時借事物來抒發感慨，總是用詩來表達自己的意思。他們的詩有時寫在石壁上，有時寫在樹葉上，有時寫在酒店裡。詩句都超凡脫俗，即使是古代的名流也難以企及。寒山子自己說：『我本來就不是隱逸之士，只是自號山林之人。在魯地喜歡蒙著白色的頭巾，早上喜歡裹著稀疏的頭巾。我的道有巢父、許由的操守，以做堯舜之臣為恥。給獼猴戴上帽子，不是爲了學習避風塵。』他又說：『想要得到安居的地方，寒山可以長久地保全你。微風吹拂著幽靜的松樹，靠近了聽，聲音更加美妙。樹下有頭髮斑白的老人，喃喃地誦讀著黃老之學。已經十年回不去了，忘記了來時的道路。』他又說：『有身與無身，是我還是非我？如此仔細地思量，就慢慢地靠著巖石坐下。腳下長出了青草，頭上落滿了紅塵，以此來告誡世間的人，不要在靈堂上擺放酒和水果。』他又說：『玉堂里掛著珍珠』
【English Translation】 English version Tacit Understanding of the True Sect (referring to a state in Chan Buddhism where understanding is achieved through intuition, without relying on written words).
(III) Increased admiration and respect. Zen Master Huairang passed away on the seventh day of the first month of the thirteenth year of the Yuanhe era, at the age of seventy-four. The emperor bestowed the posthumous title 'Pagoda of Huijue Zen Master Seeing the Nature'.
At that time, there was a person named Hanshanzi (unknown identity), whose surname and hometown were unknown, who lived in seclusion in Hanyan (Cold Cliff) in Tangxing County, Taizhou. Therefore, the local elders called him Hanshanzi. He was thin and unconventional, liked to wear a birch bark hat and wooden clogs, and wore ragged fur and patched clothes, looking like a madman, but he always sang happily. He lived near Guoqing Temple on Mount Tiantai. The monk Fenggan (uncommon identity) in the temple was also no ordinary person. He chopped wood, carried water, and ground rice himself every day to provide for the needs of the temple. He and Hanshanzi were friends beyond the mundane world. Earlier, when Fenggan was walking on the Chicheng Road, he heard a baby crying in the grass. He went to look and saw a child of about ten years old. When asked where he came from, he didn't say a word. Fenggan felt that this child was special, so he took him back to the temple and asked him to clean. Because he was found in the wild, he was named Shide. When Shide grew up, he practiced asceticism diligently and was extremely sharp, and was highly valued by Fenggan and Hanshan. The three of them traveled together and got along very happily. The monks in the temple all felt strange, but they were suspicious in their hearts, and no one understood the reason. Shide washed the dishes every day, hoping to leave some leftovers, which he put in a bamboo tube to feed Hanshan. Both Hanshan and Shide could write poetry. Sometimes they teased the people in the village, and sometimes they expressed their feelings through things, always using poetry to express their meaning. Their poems were sometimes written on stone walls, sometimes on leaves, and sometimes in taverns. The verses were all extraordinary and detached from the world, and even famous figures in ancient times could hardly match them. Hanshanzi himself said: 'I was not originally a recluse, but I call myself a person of the mountains and forests. In the land of Lu, I like to wear a white turban, and in the morning I like to wrap a sparse turban. My way has the integrity of Chao Fu and Xu You, and I am ashamed to be a minister of Yao and Shun. Putting a hat on a monkey is not to learn to avoid the wind and dust.' He also said: 'If you want to get a place to live in peace, Hanshan can protect you for a long time. The breeze blows the quiet pine trees, and the closer you listen, the more beautiful the sound. Under the tree, there is an old man with gray hair, murmuring and reciting the teachings of Huang Lao. I haven't been able to go back for ten years, and I have forgotten the way I came.' He also said: 'Having a body or not having a body, am I or am I not? Thinking about it so carefully, I slowly leaned against the rock and sat down. Green grass grows under my feet, and red dust falls on my head, to warn the people of the world not to put wine and fruit in the mourning hall.' He also said: 'Pearls hang in the jade hall'
簾。中有嬋娟子。顏貌勝神仙。容華若桃李。東家春霧合。西舍秋風起。更足三十年。還如甘蔗滓。其句語若此者甚伙。拾得嘗掌供獻。至食時對佛而食。又于憍陳如像前訶斥之曰。小根敗種何為者耶。寺僧深怪之。不使直供。又伽藍神粥飯多為烏鳶所殘。拾得杖擊神而嫚罵曰。汝食猶不能護。焉能護伽藍乎。神遍夢寺僧曰。拾得鞭我。至旦互以語及。一一皆同。志是眾駭之。豐幹出雲遊。貞元末閭丘胤出守臺州。欲之官我病頭風。名醫莫差。豐干偶至其家。自謂善療此疾。閭丘聞而見之。干命水噀濡之。須臾所苦頓除。因是大喜甚加敬焉。問所從來。曰天臺國清。曰彼有賢達者不。曰有之。然不可以世故求也。寒山拾得師利普賢示跡。二子混干國清。公若之官當就見。不宜后也。閭丘南來上事未久。入寺訪豐干遺蹟。但見茆宇蕭條虎伏舍側。復入寺謁二大士。寺僧引至后廚。閭丘拜謁二大士。起走曰。饒舌彌陀汝不識。禮我何為。遽返寒巖。次日閭丘令遺贈。寒山見使至罵曰。賊賊。遂隱入巖石。拾得亦潛去。后不知終。
(四 子亥) 荊州城東天皇道悟禪師。協律郎符載撰碑。其略云。姓張氏。婺州東陽人。十四出家。依明州大德祝髮。二十五受戒于杭州竹林寺。初參國一服勤五年。大曆十一年隱於大梅
山。建中初謁江西馬祖。二年參石頭。乃大悟。遂隱當陽紫陵山。後於荊南城東有天皇寺。頃因火廢。僧靈鑒將謀修復。乃曰。茍得悟禪師為化主必能福我。時江陵尹右僕射裴公稽首問法。致禮迎至。師素不迎送。客無貴賤皆坐而揖之。裴愈加敬。石頭之道貽盛於此。師患背痛。臨終大眾問疾。師驀召典座近前。師曰。會么。對曰。不會。師拈枕子拋于地上。即便告寂。壽六十。坐三十五夏。法嗣三世。曰惠真。曰幽間。曰文賁。實元和二年四月十三日也。
(五) 元和十三年四月十三日。天王道悟禪師入寂。唐正議大夫戶部侍郎平章事荊南節度使丘玄素。撰碑云。道悟渚宮人。姓崔氏。子玉之後胤也。年十五依長沙寺曇翥律師出家。二十三詣嵩山受戒。三十三參石頭。頻沐指示曾未投機。次謁忠國師。三十四與國師侍者應真南還謁馬祖。祖曰。識取自心本來是佛。不屬漸次不假修持。體自如如萬德圓滿。師于言下大悟。祖囑曰。汝若住持莫離舊處。師蒙旨已便反荊州。去郭不遠結草為廬。后因節使顧問。左右申其端緒。節使親臨訪道。見其路隘車馬難通。極目荒榛曾未修削。睹茲發怒令人擒師拋於水中。旌旆才歸乃見遍衙火發內外洪焰莫可近之。唯聞空中聲曰。我是天王神。我是天王神。節使迴心設拜。煙
【現代漢語翻譯】 山。建中初年拜訪江西馬祖（Mazu，禪宗大師）。兩年後參訪石頭（Shitou，禪宗大師）。於是大悟。便隱居在當陽紫陵山。後來在荊南城東有天皇寺。不久因火災被毀。僧人靈鑒打算修復，便說：『如果能請到悟禪師作為化主，必定能為我們帶來福報。』當時江陵尹、右僕射裴公稽首問法，以禮迎接他。禪師向來不迎送，無論客人貴賤都坐著作揖。裴公更加敬重。石頭（Shitou）的禪道因此在這裡發揚光大。禪師患有背痛。臨終時大眾問候病情。禪師突然叫典座（Dianzuo，寺院中負責管理事務的僧人）到近前，禪師說：『會么（Huime，明白了嗎）？』典座回答：『不會。』禪師拿起枕頭扔在地上。隨即圓寂。享年六十歲，坐禪三十五年。法嗣三位，分別是惠真（Huizhen），幽間（Youjian），文賁（Wenben）。實際圓寂時間為元和二年四月十三日。
（五）元和十三年四月十三日，天王道悟禪師（Tianwang Daowu，禪師名號）圓寂。唐朝正議大夫、戶部侍郎、平章事、荊南節度使丘玄素（Qiu Xuansu，官名）撰寫碑文說：道悟（Daowu）是渚宮人，姓崔（Cui），是子玉（Ziyu）的後代。十五歲時依長沙寺曇翥律師（Tan Zhu，律師名號）出家。二十三歲前往嵩山受戒。三十三歲參訪石頭（Shitou），多次得到指示但始終沒有領悟。之後拜訪忠國師（Zhong Guoshi，國師名號）。三十四歲時與國師的侍者應真（Yingzhen）一同南還拜訪馬祖（Mazu）。馬祖（Mazu）說：『認識到自己的心本來就是佛，不屬於漸修，也不需要修持。本體自然如如，萬德圓滿。』禪師在言下大悟。馬祖（Mazu）囑咐說：『你如果住持寺廟，不要離開原來的地方。』禪師領悟旨意后便返回荊州。在離城不遠的地方結草為廬。後來因為節度使顧問，左右將事情的來龍去脈稟告。節度使親自來訪問道，看到道路狹窄，車馬難以通行，放眼望去都是荒草，沒有修剪。看到這些便發怒，讓人將禪師擒住扔到水中。旌旗才剛返回，就看到整個衙門起火，內外都是熊熊烈焰，無法靠近。只聽到空中傳來聲音說：『我是天王神（Tianwang Shen，神名），我是天王神（Tianwang Shen）。』節度使回心轉意，設壇拜祭，煙
【English Translation】 Shan. In the early years of Jianzhong, he visited Mazu (Mazu, a Chan master) in Jiangxi. Two years later, he visited Shitou (Shitou, a Chan master). Then he attained great enlightenment. He then went into seclusion in Ziling Mountain in Dangyang. Later, there was the Tianhuang Temple east of Jingnan City. It was destroyed by fire not long after. The monk Lingjian planned to restore it, saying, 'If we can get Chan Master Wu as the chief benefactor, it will surely bring us blessings.' At that time, Pei Gong, the magistrate of Jiangling and Right Vice Minister, bowed and asked for the Dharma, welcoming him with courtesy. The Chan master never welcomed or saw off guests, and would sit and greet them regardless of their status. Pei Gong became even more respectful. The Chan way of Shitou (Shitou) flourished here as a result. The Chan master suffered from back pain. When the assembly asked about his illness as he was dying, the Chan master suddenly called the Dianzuo (Dianzuo, a monk in charge of managing affairs in the monastery) to come forward. The Chan master said, 'Huime (Huime, do you understand)?' The Dianzuo replied, 'I don't understand.' The Chan master picked up a pillow and threw it on the ground. Then he passed away peacefully. He lived to be sixty years old and sat in meditation for thirty-five years. He had three Dharma heirs: Huizhen, Youjian, and Wenben. He actually passed away on the thirteenth day of the fourth month of the second year of Yuanhe.
(5) On the thirteenth day of the fourth month of the thirteenth year of Yuanhe, Chan Master Tianwang Daowu (Tianwang Daowu, the Chan master's name) passed away peacefully. Qiu Xuansu (Qiu Xuansu, official title), the Tang Dynasty's Zheng Yi Da Fu, Vice Minister of the Ministry of Revenue, Pingzhangshi, and Jiedushi of Jingnan, wrote the inscription saying: Daowu (Daowu) was a native of Zhugong, with the surname Cui (Cui), a descendant of Ziyu (Ziyu). At the age of fifteen, he left home to become a monk under Lawyer Tan Zhu (Tan Zhu, lawyer's name) of Changsha Temple. At the age of twenty-three, he went to Mount Song to receive the precepts. At the age of thirty-three, he visited Shitou (Shitou), and although he received instructions many times, he never understood. After that, he visited National Teacher Zhong (Zhong Guoshi, national teacher's name). At the age of thirty-four, he returned south with National Teacher's attendant Yingzhen (Yingzhen) to visit Mazu (Mazu). Mazu (Mazu) said, 'Recognize that your own mind is originally Buddha, it does not belong to gradual cultivation, nor does it need cultivation. The essence is naturally as it is, with myriad virtues complete.' The Chan master attained great enlightenment upon hearing these words. Mazu (Mazu) instructed, 'If you are to be the abbot of a monastery, do not leave your original place.' After understanding the meaning, the Chan master returned to Jingzhou. He built a thatched hut not far from the city. Later, because the Jiedushi's advisor inquired, the attendants reported the whole story. The Jiedushi personally came to inquire about the Dharma, and seeing that the road was narrow and difficult for carriages and horses to pass, and that the view was full of weeds and had not been trimmed, he became angry and ordered people to capture the Chan master and throw him into the water. As soon as the flags returned, he saw that the entire yamen was on fire, with raging flames inside and out, making it impossible to approach. Only a voice was heard in the air saying, 'I am the Tianwang Shen (Tianwang Shen, name of a deity), I am the Tianwang Shen (Tianwang Shen).' The Jiedushi repented and set up an altar to worship, and the smoke
焰都息宛然如初。遂往江邊見師在水都不濕衣。節使重申懺悔。迎請在衙供養。于府西造寺。額號天王。師常云快活快活。及臨終時叫苦苦。又云。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子云。汝道當時是如今是。院主無對。便入滅。壽八十二。夏六十三。嗣法一人。曰崇信。即龍潭也○論曰。
(寂音尊者曰。荊州天王寺道悟禪師。如傳燈所載。則曰道悟得法于石頭。所居寺曰天皇。婺州東陽人。姓張氏。年十四出家。依明州大德披剃。年二十五。杭州竹林寺受具。首謁經山國一禪師。服勤五年。大曆中抵鐘陵。謁馬大師。經二夏。乃造石頭。元和丁亥四月示寂。壽六十。臘三十五。及觀達觀穎禪師所集五家宗派。則曰道悟嗣馬祖。引唐丘玄素所撰碑文幾千言。其略曰。師號道悟。渚宮人。姓崔氏。即子玉后胤也。年十五于長沙寺禮曇翥律師出家。二十三詣嵩山律德得尸羅。謁石頭扣寂。二年無所契悟。乃入長安親忠國師。三十四與侍者應真南還謁馬大師。大悟于言下。祝曰。他日莫離舊處。故復還渚宮。元和十三年戊戌。四月初示疾。十三日歸寂。壽八十二。臘六十三。考其傳。正如兩人。然玄素所載曰。有傳法一人崇信。住澧州龍潭。南嶽讓禪師碑
【現代漢語翻譯】 現代漢語譯本 焰都（地名，具體含義未知）息宛然如初。於是前往江邊，看見禪師在水中，衣服都沒有濕。節度使再次懺悔，迎接禪師到衙門供養，在府西建造寺廟，題額為天王寺。禪師常常說『快活快活』。臨終時卻叫『苦苦』，又說：『閻羅王來抓我了』。院主問：『和尚您當初被節度使拋向水中，神色不動，如今怎麼會這樣？』禪師舉起枕頭說：『你說當時是真，還是現在是真？』院主無言以對，禪師就入滅了，享年八十二歲，僧臘六十三年。嗣法弟子一人，名叫崇信，就是龍潭禪師。 論曰： 寂音尊者說：荊州天王寺道悟禪師，如《傳燈錄》所記載，道悟禪師得法于石頭希遷禪師，所居住的寺廟叫做天皇寺，是婺州東陽人，姓張氏，十四歲出家，依照明州的大德剃度，二十五歲在杭州竹林寺受具足戒，首先拜謁經山國一禪師，服侍了五年，大曆年間到達鐘陵，拜謁馬祖道一禪師，經過兩個夏天，才去拜見石頭希遷禪師，元和丁亥年四月示寂，享年六十歲，僧臘三十五年。以及觀看達觀穎禪師所編集的《五家宗派》，則說，道悟禪師是馬祖道一禪師的嗣法弟子，引用唐朝丘玄素所撰寫的碑文幾千字，其中大概是說，禪師法號道悟，是渚宮人，姓崔氏，是子玉的後代。十五歲在長沙寺禮拜曇翥律師出家，二十三歲到嵩山律德受具足戒，拜謁石頭希遷禪師，兩年沒有領悟，於是前往長安親近忠國師，三十四歲與侍者應真南還拜謁馬祖道一禪師，在言下大悟，祝願說：『他日不要離開舊處。』所以又回到渚宮。元和十三年戊戌年四月初示疾，十三日圓寂，享年八十二歲，僧臘六十三年。考察他的傳記，好像是兩個人。然而丘玄素所記載說：有傳法弟子一人崇信，住在澧州龍潭，南嶽懷讓禪師的碑文。
【English Translation】 English version Yan Du's (place name, specific meaning unknown) breath was as calm as ever. Then he went to the riverside and saw the master in the water, his clothes not even wet. The Jiedushi (military governor) repeatedly repented and welcomed the master to the yamen (government office) for offerings. A temple was built in the west of the prefecture, named Tianwang Temple. The master often said, 'Happy, happy.' But when he was dying, he cried, 'Bitter, bitter,' and said, 'Yama (the King of Hell) is coming to take me.' The abbot asked, 'Venerable monk, when you were thrown into the water by the Jiedushi, your expression did not change. How can you be like this now?' The master raised the pillow and said, 'Do you say that what was then is real, or what is now is real?' The abbot had no answer, and the master entered Nirvana, at the age of eighty-two, with sixty-three years of monastic life. He had one Dharma heir, named Chongxin, who was Longtan (Dragon Pool) Zen Master. Commentary: The Venerable Jiyin said: 'Zen Master Daowu of Tianwang Temple in Jingzhou, as recorded in the Transmission of the Lamp, Zen Master Daowu obtained the Dharma from Stone (Shitou Xiqian) Zen Master. The temple he resided in was called Tianhuang Temple. He was a native of Dongyang in Wuzhou, with the surname Zhang. He left home at the age of fourteen, was tonsured by a virtuous monk in Mingzhou, and received the full precepts at Zhulin Temple in Hangzhou at the age of twenty-five. He first visited Zen Master Guoyi of Jingshan, serving him for five years. During the Dali era, he arrived in Zhongling and visited Mazu Daoyi Zen Master. After two summers, he went to see Stone (Shitou Xiqian) Zen Master. In the fourth month of the year Dinghai of the Yuanhe era, he passed away, at the age of sixty, with thirty-five years of monastic life.' And looking at the Five Houses of Zen compiled by Zen Master Daguan Ying, it says that Zen Master Daowu was a Dharma heir of Mazu Daoyi Zen Master, quoting several thousand words from the inscription written by Qiu Xuansu of the Tang Dynasty, which roughly says that the master's Dharma name was Daowu, a native of Zhugong, with the surname Cui, a descendant of Ziyu. At the age of fifteen, he left home at Changsha Temple, paying respects to Vinaya Master Tanzhu, and at the age of twenty-three, he received the full precepts at Songshan Lude, visiting Stone (Shitou Xiqian) Zen Master, but had no realization after two years. So he went to Chang'an to be close to National Teacher Zhong, and at the age of thirty-four, he returned south with his attendant Yingzhen to visit Mazu Daoyi Zen Master, and had a great awakening upon hearing his words, vowing, 'Do not leave the old place in the future.' So he returned to Zhugong. In the fourth month of the year Wuxu of the Yuanhe thirteenth year, he showed signs of illness, and passed away on the thirteenth day, at the age of eighty-two, with sixty-three years of monastic life. Examining his biography, it seems like two different people. However, Qiu Xuansu recorded that there was one Dharma heir, Chongxin, who lived in Longtan in Lizhou, according to the inscription of Zen Master Huairang of Nanyue.
。唐聞人歸登撰。列法孫數人於後。有道悟名圭峰。答裴相國宗趣狀。列馬祖之嗣。六人。首曰江陵道悟。其下注曰。兼稟徑山。今妄以雲門臨濟二宗競者。可發一笑。出林間錄○覺夢堂重校五家宗派序云。景德間。吳僧道源集傳燈錄三十卷。自曹溪下列為兩派一曰南嶽讓。讓出馬大師。一曰青原思。思出石頭遷。自兩派下又分五宗。馬大師出八十四員善知識。內有百丈海。海出黃檗運大溈祐二人。運下出臨濟玄。故號臨濟宗。祐下出仰山寂。故號溈仰宗。八十四人內又有天王悟。悟得龍潭信。信得德山鑒。鑒得雪峰存。存下出雲門偃。號雲門宗。次玄沙備。備出地藏琛。琛出清涼。益號法眼宗。次石頭遷出藥山儼天皇悟二人。悟下得惠真。真得幽間。間得文賁三世便絕。唯藥山得云巖晟。晟得洞山價。價得曹山章。是為曹洞宗。今傳燈。卻收雲門法眼兩宗。歸石頭下誤矣。緣同時道悟有兩人。一曰。江陵城西天王寺道悟者。渚宮人也。崔子玉之後。嗣馬祖。元和十二年四月十三日化。正議大夫丘玄素撰塔銘。文幾千言。其略云。馬祖祝曰。他日莫離舊處。故復還渚宮。一曰。江陵城東天皇寺道悟者。婺州東陽人也。姓張氏。嗣石頭。元和二年丁亥化。葉律郎符載撰塔銘。二碑所載。生緣出處甚詳。但緣道原採集傳燈
【現代漢語翻譯】 現代漢語譯本 唐代聞人歸登撰寫。其中列舉了道悟（Dao Wu，人名）等幾位法孫。道悟，又名圭峰（Gui Feng，人名），曾回答裴相國（Pei Xiangguo，官名）關於宗派宗旨的提問，其中列舉了馬祖（Ma Zu，人名）的六位繼承人。首位是江陵道悟（Jiangling Dao Wu，地名+人名），其下注釋說：『兼稟徑山（Jing Shan，山名）』。現在那些妄自以雲門宗（Yunmen Sect）和臨濟宗（Linji Sect）互相競爭的說法，實在令人發笑。出自《林間錄》。覺夢堂（Jue Meng Tang，堂名）重新校對的《五家宗派序》中說：景德年間，吳地僧人道源（Dao Yuan，人名）編輯了《傳燈錄》三十卷，從曹溪（Cao Xi，地名）以下分為兩派：一派是南嶽讓（Nan Yue Rang，地名+人名），南嶽讓傳出馬大師（Ma Dashi，尊稱）；另一派是青原思（Qing Yuan Si，地名+人名），青原思傳出石頭遷（Shitou Qian，人名）。從這兩派下又分出五宗。馬大師傳出八十四位善知識，其中有百丈海（Bai Zhang Hai，人名），百丈海傳出黃檗運（Huangbo Yun，人名）和大溈祐（Dawei You，人名）二人。黃檗運傳出臨濟玄（Linji Xuan，人名），所以稱為臨濟宗。大溈祐傳出仰山寂（Yangshan Ji，人名），所以稱為溈仰宗（Weiyang Sect）。八十四人中又有天王悟（Tianwang Wu，寺名+人名），天王悟得龍潭信（Longtan Xin，地名+人名），龍潭信得德山鑒（Deshan Jian，地名+人名），德山鑒得雪峰存（Xuefeng Cun，地名+人名），雪峰存傳出雲門偃（Yunmen Yan，人名），號稱雲門宗。其次是玄沙備（Xuansha Bei，人名），玄沙備傳出地藏琛（Dizang Chen，人名），地藏琛傳出清涼益（Qingliang Yi，地名+人名），號稱法眼宗（Fayan Sect）。其次是石頭遷傳出藥山儼（Yaoshan Yan，地名+人名）和天皇悟二人。天皇悟得惠真（Huizhen，人名），惠真得幽間（Youjian，人名），幽間得文賁（Wenben，人名），三世便斷絕。只有藥山得云巖晟（Yunyan Sheng，地名+人名），云巖晟得洞山價（Dongshan Jia，地名+人名），洞山價得曹山章（Caoshan Zhang，地名+人名），這就是曹洞宗（Caodong Sect）。現在《傳燈錄》卻將雲門宗和法眼宗歸於石頭遷門下，這是錯誤的。因為同時有兩位道悟，一位是江陵城西天王寺的道悟，是渚宮（Zhugong，地名）人，崔子玉（Cui Ziyu，人名）的後代，繼承了馬祖的法脈，元和十二年四月十三日圓寂，正議大夫丘玄素（Qiu Xuansu，官名+人名）撰寫了塔銘，文辭幾千字，其中略說：馬祖曾預言說：『他日莫離舊處』，所以又回到渚宮。另一位是江陵城東天皇寺的道悟，是婺州東陽（Wuzhou Dongyang，地名）人，姓張，繼承了石頭的法脈，元和二年丁亥年圓寂，葉律郎符載（Yelulang Fuzai，官名+人名）撰寫了塔銘。兩篇碑文所記載的生平和出身非常詳細，但因為道源採集《傳燈錄》時...
【English Translation】 English version Written by Gui Deng of the Tang Dynasty. It lists several Dharma grandsons, including Dao Wu (道悟, personal name), also known as Gui Feng (圭峰, personal name), who answered Prime Minister Pei's (裴相國, official title) questions about the tenets of the sect, listing six successors of Ma Zu (馬祖, personal name). The first is Daowu of Jiangling (江陵道悟, place name + personal name), with a note below stating: 'Also received teachings from Jing Shan (徑山, mountain name).' It is laughable that some falsely claim the Yunmen Sect (雲門宗) and Linji Sect (臨濟宗) are competing. From 'Lin Jian Lu'. Jue Meng Tang's (覺夢堂, hall name) re-edited 'Preface to the Five Houses' states: During the Jingde era, the Wu monk Dao Yuan (道源, personal name) compiled thirty volumes of the 'Transmission of the Lamp', dividing it into two schools from Cao Xi (曹溪, place name) downwards: one school is Nan Yue Rang (南嶽讓, place name + personal name), from whom Master Ma (馬大師, honorific title) emerged; the other school is Qing Yuan Si (青原思, place name + personal name), from whom Shi Tou Qian (石頭遷, personal name) emerged. From these two schools, five sects further branched out. Master Ma produced eighty-four virtuous advisors, including Bai Zhang Hai (百丈海, personal name), who produced Huangbo Yun (黃檗運, personal name) and Dawei You (大溈祐, personal name). Huangbo Yun produced Linji Xuan (臨濟玄, personal name), hence the name Linji Sect. Dawei You produced Yangshan Ji (仰山寂, personal name), hence the name Weiyang Sect (溈仰宗). Among the eighty-four, there was also Tianwang Wu (天王悟, temple name + personal name), who obtained Longtan Xin (龍潭信, place name + personal name), who obtained Deshan Jian (德山鑒, place name + personal name), who obtained Xuefeng Cun (雪峰存, place name + personal name), who produced Yunmen Yan (雲門偃, personal name), known as the Yunmen Sect. Next is Xuansha Bei (玄沙備, personal name), who produced Dizang Chen (地藏琛, personal name), who produced Qingliang Yi (清涼益, place name + personal name), known as the Fayan Sect (法眼宗). Next, Shi Tou Qian produced Yaoshan Yan (藥山儼, place name + personal name) and Tianhuang Wu. Tianhuang Wu obtained Huizhen (惠真, personal name), who obtained Youjian (幽間, personal name), who obtained Wenben (文賁, personal name), which ended after three generations. Only Yaoshan obtained Yunyan Sheng (云巖晟, place name + personal name), who obtained Dongshan Jia (洞山價, place name + personal name), who obtained Caoshan Zhang (曹山章, place name + personal name), which is the Caodong Sect (曹洞宗). Now, the 'Transmission of the Lamp' mistakenly places the Yunmen and Fayan Sects under Shi Tou Qian. This is because there were two Dao Wus at the same time. One was Dao Wu of Tianwang Temple in the west of Jiangling City, a native of Zhugong (渚宮, place name), a descendant of Cui Ziyu (崔子玉, personal name), who inherited Ma Zu's Dharma lineage and passed away on April 13th of the twelfth year of Yuanhe. Qiu Xuansu (丘玄素, official title + personal name), a Grand Master of Counsel, wrote his epitaph, which was several thousand words long, briefly stating: 'Ma Zu prophesied: 'Do not leave the old place in the future,' so he returned to Zhugong.' The other was Dao Wu of Tianhuang Temple in the east of Jiangling City, a native of Dongyang in Wuzhou (婺州東陽, place name), surnamed Zhang, who inherited Shi Tou's Dharma lineage and passed away in the Dinghai year of the second year of Yuanhe. Yelulang Fuzai (葉律郎符載, official title + personal name) wrote his epitaph. The two inscriptions contain very detailed accounts of their lives and origins, but because Dao Yuan collected the 'Transmission of the Lamp'...
之日非一一。親往討尋不過宛轉。託人捃拾而得其差誤可知也。自景德至今。天下四海以傳燈為據。雖列剎據。位立宗者。不能略加究辨。惟丕相無盡居士張公及呂夏卿二君子。每會議宗門中事。嘗曰。石頭得藥山。藥山得曹洞。一宗教理行果言說宛轉。且天皇道悟下出個周金剛。呵風罵雨。雖佛祖不敢嬰其鋒。恐自天皇處或有差誤。寂音尊者亦嘗疑之云道悟似有兩人。無盡居士後於達觀穎禪師處。得唐符載所撰天皇道悟塔記。又討得丘玄素所作天王道悟塔記。赍以遍示諸方曰。吾嘗疑德山洞山同出石頭下。因甚垂示處作用殺活不同。今以丘符二記證之。朗然明白。方信吾擇法驗人不謬耳。寂音曰。圭峰答斐相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山今妄以雲門臨濟二宗競者。可發一笑。略書梗概以傳明達者。庶知五家之正派如是而已)。
(六) 江西北蘭讓禪師湖塘亮長老問。伏承師兄畫得先師真。暫請瞻禮。師以兩手撥胸開示之。亮便禮拜。師云。莫禮莫禮。亮云。師兄錯也。某甲不禮師兄。師云。汝禮先師真。亮云。因什麼教某甲莫禮。師云。何曾錯。
(七 己丑) 元和四年。上問侍臣。政之寬猛孰先。宰相權德輿。對曰。唐家承隋苛虐以仁厚為先。太宗皇帝見明堂
【現代漢語翻譯】 現代漢語譯本：
『之日非一一』（指時間並非完全一致）。親自前往尋找也不過是輾轉打聽，託人蒐集整理，其中的差錯可以想見。自景德年間至今，天下四海都以《傳燈錄》為依據。即使是各寺廟據位立宗的人，也不能稍微加以考究辨別。只有丕相（指王欽若）和無盡居士張公以及呂夏卿兩位君子，每次議論宗門中的事情，常常說：『石頭希遷禪師傳給藥山惟儼禪師，藥山惟儼禪師傳給曹洞宗。一個宗派的教理行果言說輾轉相傳。而且天皇道悟禪師門下出了個周金剛，呵斥風雨，即使佛祖也不敢觸犯他的鋒芒。』恐怕從天皇道悟禪師處或許有差錯。寂音尊者也曾懷疑說『道悟禪師似乎有兩個人』。無盡居士後來在達觀穎禪師處，得到唐符載所撰寫的天皇道悟塔記。又找到丘玄素所作的天王道悟塔記。拿著這些遍示各方說：『我曾經懷疑德山宣鑒禪師和洞山良價禪師都出自石頭希遷禪師門下，為何他們垂示處的作用殺活不同。現在用丘玄素和符載的兩個塔記來驗證，就朗然明白了。才相信我選擇佛法和驗證人沒有錯。』寂音尊者說：『圭峰宗密禪師回答斐休宰相的宗趣狀中，列舉了馬祖道一禪師的六個嗣法弟子，第一個就是江陵道悟禪師。其下注釋說：兼稟徑山法脈。現在有人妄自以雲門宗和臨濟宗來競爭，真是可笑。』略微書寫梗概以傳給明白的人，希望他們知道五家的正統傳承就是這樣而已）。 江西北蘭讓禪師，湖塘亮長老問：『聽說師兄畫了先師的真像，暫時請讓我瞻仰禮拜。』蘭讓禪師用兩手撥開胸膛來開示他。湖塘亮長老便要禮拜。蘭讓禪師說：『不要禮拜，不要禮拜。』湖塘亮長老說：『師兄錯了。我不是禮拜師兄。』蘭讓禪師說：『你禮拜的是先師的真像。』湖塘亮長老說：『因為什麼教我不禮拜？』蘭讓禪師說：『哪裡錯了？』 元和四年（己丑年），皇上問侍臣：『為政是寬和為先還是嚴厲為先？』宰相權德輿回答說：『唐朝繼承隋朝的苛刻殘暴，所以以仁厚為先。太宗皇帝看到明堂』
【English Translation】 English version:
『The days are not exactly the same』 (referring to time not being completely consistent). Going to search in person is just roundabout inquiries, and entrusting others to collect and organize, the errors in it can be imagined. Since the Jingde era, the world has used the Transmission of the Lamp as the basis. Even those who are based in various temples and establish sects cannot slightly examine and distinguish. Only Pi Xiang (referring to Wang Qinruo) and the lay disciple Zhang Gong of Wujin, and the two gentlemen Lu Xiaqing, often said when discussing matters in the Zen school: 『Shitou Xiqian (石頭希遷) Chan master transmitted to Yaoshan Weiyan (藥山惟儼) Chan master, and Yaoshan Weiyan Chan master transmitted to the Caodong (曹洞) sect. The teachings, practice, and fruits of a sect are passed down through roundabout speech. Moreover, Zhou Jingang (周金剛) came out from under the Tiantong Daowu (天皇道悟) Chan master, scolding the wind and rain, even the Buddhas and ancestors did not dare to offend his sharpness.』 I am afraid that there may be errors from the Tiantong Daowu Chan master. Venerable Jiyin (寂音) also once suspected that 『Daowu Chan master seems to be two people.』 Later, the lay disciple Wujin obtained the Tower Inscription of Tiantong Daowu written by Tang Fuzai (唐符載) at the place of Daguan Ying (達觀穎) Chan master. He also found the Tower Inscription of Tianwang Daowu written by Qiu Xuansu (丘玄素). He took these and showed them to all parties, saying: 『I once suspected that Deshan Xuanjian (德山宣鑒) Chan master and Dongshan Liangjie (洞山良價) Chan master both came from under Shitou Xiqian Chan master, why are their actions in showing and teaching different in killing and enlivening. Now, using the two tower inscriptions of Qiu Xuansu and Fu Zai to verify, it is clearly understood. I believe that my choice of Dharma and verification of people are not wrong.』 Venerable Jiyin said: 『In Guifeng Zongmi's (圭峰宗密) response to Prime Minister Pei Xiu's (斐休) statement of the sect's interests, he listed six Dharma heirs of Mazu Daoyi (馬祖道一) Chan master, the first of which is Jiangling Daowu (江陵道悟) Chan master. The note below says: He also received the lineage of Jingshan (徑山). Now some people are falsely competing with the Yunmen (雲門) and Linji (臨濟) sects, which is ridiculous.』 Briefly write the outline to pass it on to those who understand, hoping that they will know that the orthodox transmission of the five houses is like this only). Zen Master Lanrang (蘭讓) of Jiangxi Beilan, Elder Liang (亮) of Hutang asked: 『I heard that the master brother painted a true likeness of the late master, please let me look at it and pay respects temporarily.』 Zen Master Lanrang opened his chest with both hands to show him. Elder Liang of Hutang was about to pay respects. Zen Master Lanrang said: 『Don't pay respects, don't pay respects.』 Elder Liang of Hutang said: 『Master brother is wrong. I am not paying respects to master brother.』 Zen Master Lanrang said: 『You are paying respects to the true likeness of the late master.』 Elder Liang of Hutang said: 『Why do you tell me not to pay respects?』 Zen Master Lanrang said: 『Where is the mistake?』 In the fourth year of Yuanhe (己丑年), the emperor asked the courtiers: 『Should leniency or severity come first in governing?』 Prime Minister Quan Deyu (權德輿) replied: 『The Tang Dynasty inherited the harshness and cruelty of the Sui Dynasty, so benevolence and kindness come first. Emperor Taizong saw the Mingtang』
圖。即禁鞭背刑。列聖所循皆尚德教。故天寶大盜竊發俄而夷滅。蓋本朝之化感人心之深。帝曰。誠如公言。德輿善辯論。開陳古今本末。以覺悟人主。為輔相寬和不為察察名。文章雅正贍縟。當時公卿侯王功德卓異者。皆所為銘紀。雖動止無外飾。其醞藉風流。自然可慕。貞元元和間為縉紳羽儀。
(八) 德輿嘗著草衣禪師宴坐記曰。信州南嶽有清凈宴坐之地。而禪師在焉。師所由來莫得而詳。初州人析薪者遇之於野中。其形塊然與草木俱。咨于州長。乃延就茲地。三十年矣。州人不知其所以然也。遂以草衣號焉。足不蹈地口不嘗味。日無晝夜時無寒暑。寂默之境一繩床而已。萬有囂然此身不動。其內則以三世五蘊皆從妄作。然後以有法諦觀十二緣。于正智中得真常真我。方寸之地湛然虛無。身及智慧二俱清凈。微言軟語有時而聞。涉其境之遠近。隨其根之上下。如雨潤萬物風行空中。履其門閾皆獲趣入。若非斡玄機于無際窮實相之源底。則四時攻于外。百疾生於內矣。古所謂遺物離人而立於獨者。禪師得之。嗚呼世人感物以游心。心遷於物。則利害生焉。吉兇形焉。牽縻鞿瑣蕩而不復。至人則反靜于動。復性于情。夭壽仁鄙之殊。由此作也。斯蓋世諦之一說耳。于禪師之道。其猶稊稗耶。建中二年予吏役
【現代漢語翻譯】 現代漢語譯本： 圖（指影象或地圖）。即禁止鞭打和背部受刑。歷代聖賢所遵循的都是崇尚道德教化。所以天寶年間發生的大盜竊案很快就被平息了。大概是因為本朝的教化深入人心。皇帝說：『確實像您說的這樣。』德輿善於辯論，闡述古今事情的本末，用來覺悟君主。作為輔相寬厚平和，不以苛察為名。文章典雅端莊，內容豐富。當時公卿侯王中功德卓越的人，都由他來撰寫銘文。即使行動舉止沒有過多的外在修飾，他那蘊含的風度和才華，自然令人仰慕。貞元、元和年間，他是士大夫的典範。 德輿曾經寫過《草衣禪師宴坐記》，說：信州南嶽有清凈宴坐的地方，而禪師就在那裡。禪師的來歷無從詳細得知。當初，州里砍柴的人在野外遇到他，他的形體像木頭一樣，與草木融為一體。向州長報告后，州長就請他到這個地方居住。已經三十年了。州里的人不知道他為什麼會這樣。於是用『草衣』來稱呼他。腳不踩地，口不嘗食物。日子沒有白天黑夜，時間沒有寒冷暑熱。寂靜的境界只有一張繩床而已。萬物喧囂，他的身體卻不動。他的內心認為三世五蘊都是虛妄產生的，然後用有法之諦來觀察十二因緣，在正智中得到真常真我。方寸之地清澈虛無，身體和智慧都清凈。微妙的言語有時可以聽到。進入他的境界，無論遠近，根據各人根器的上下，就像雨水滋潤萬物，風在空中執行一樣。踏入他的門檻，都能獲得進入佛道的機會。如果不是在無限中掌握玄機，窮盡實相的根源，那麼四季的變化就會從外部侵襲，各種疾病就會從內部產生。古人所說的『遺棄外物，脫離人群而獨立』，禪師做到了。唉！世人因為外物而擾亂心神，心隨外物而動，那麼利害就產生了，吉兇就顯現了，被牽絆束縛而無法恢復。至人則在動中求靜，在情感中恢復本性，壽命長短、仁義鄙陋的差別，都是由此產生的。這大概是世俗的一種說法。對於禪師的道來說，這就像是稗草一樣。建中二年，我因為公務...
【English Translation】 English version: Figure (referring to images or maps). It also prohibits flogging and back beatings. The sages of past dynasties all followed the principle of valuing virtue and education. Therefore, the grand theft during the Tianbao era was quickly suppressed. This was probably because the dynasty's teachings deeply resonated with the people. The Emperor said, 'Indeed, it is as you say.' De Yu was skilled in debate, elaborating on the origins and consequences of events from ancient to modern times, in order to enlighten the ruler. As a counselor, he was kind and peaceful, not known for being overly critical. His writing was elegant and dignified, with rich content. At that time, those among the dukes, ministers, marquises, and kings who had outstanding merits all had their inscriptions written by him. Even if his actions and demeanor lacked excessive external embellishment, his inherent grace and talent were naturally admirable. During the Zhenyuan and Yuanhe periods, he was a model for the scholar-officials. De Yu once wrote 'Record of the Seated Meditation of the Grass-Clothed Zen Master,' saying: In the Southern Yue of Xinzhou, there is a pure place for seated meditation, and the Zen master is there. The origins of the Zen master cannot be known in detail. Initially, a woodcutter in the state encountered him in the wilderness, his form like a piece of wood, integrated with the plants and trees. After reporting to the state governor, the governor invited him to reside in this place. It has been thirty years. The people of the state do not know why he is like this. Therefore, they call him 'Grass-Clothed.' His feet do not touch the ground, his mouth does not taste food. The days have no day or night, the time has no cold or heat. The state of stillness is only a rope bed. All things are noisy, but his body does not move. In his heart, he believes that the three worlds and five aggregates (Skandhas) are all produced from delusion, and then he uses the truth of existence to observe the twelve links of dependent origination (Twelve Nidanas), obtaining true permanence and true self in right wisdom. The square inch of land (referring to the mind) is clear and empty, both body and wisdom are pure. Subtle words can sometimes be heard. Entering his realm, whether near or far, according to the level of each person's faculties, is like rain nourishing all things, and wind moving in the sky. Stepping into his threshold, all can obtain the opportunity to enter the Buddhist path. If one does not grasp the profound mechanism in the infinite and exhaust the source of the true nature of reality, then the changes of the four seasons will invade from the outside, and various diseases will arise from the inside. The ancients said, 'Abandoning external things, separating from the crowd, and standing alone,' the Zen master has achieved this. Alas! Worldly people disturb their minds with external things, and their minds move with external things, then benefit and harm arise, and good and bad fortune appear, being bound and fettered without being able to recover. The perfect person seeks stillness in movement, and restores nature in emotion. The differences in lifespan, benevolence, and meanness all arise from this. This is probably one explanation of worldly truth. For the Zen master's path, this is like weeds. In the second year of Jianzhong, I was on official duty...
道于上饒。時左司郎崔公出為郡左。探禪師之味也。熟為予詳言之。拂拭纓塵攜手接足。洗我以善得於儀形。且以為楞嚴妙旨。毗耶之密用。皆在是矣。又焉知此地之宴坐。不為他方之說法乎。故粗書聞見以志於石。
(九 庚寅) 帝問國師澄觀曰。華嚴所詮何謂法界。奏曰。法界者一切眾生之身心本體也。從本以來靈明廓徹廣大虛寂。唯一真境而已。無有形貌而森羅大千。無有邊際而含容萬有。昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分。非徹法之慧目。離念之明智。不能見自心如此之靈通也。故世尊初成正覺。嘆曰。奇哉我今普見一切眾生。具有如來智慧德相。但以妄想執著而不能證得。於是稱法界性說華嚴經。全以真空簡情。事理融攝周遍凝寂。帝天縱聖明。一聽玄談廓然自得。於是敕有司備禮鑄印。遷國師統冠天下緇徒。號僧統清涼國師。
(十) 時禪者無著。入五臺山求見文殊大士。至金剛窟前炷香作禮。暝坐少頃聞有叱牛者。著遽開眸。見山翁野貌瑰異牽牛臨溪而飲。著起揖。山翁曰。爾來何為。曰愿見文殊大士。翁曰。大士未可見。汝飯未。著曰。未也。翁牽牛歸。著躡跡隨之。俄入一寺。翁呼均提。有童子應聲出迎。翁縱牛引著升堂。堂宇皆金璧所成。翁踞床指繡
墩命著坐。童子俄進玻璃盞。貯物如酥酪。揖與對飲。著納其味頓覺心神卓朗。翁曰。近自何來。著曰。南方。翁曰。南方佛法如何住持。著曰。末法比丘少奉戒律。翁曰。多少眾。曰或三百或五百。著問。此間佛法如何住持。翁曰。龍蛇混雜凡聖同居。曰眾幾何。翁曰。前三三后三三。遂談諸及莫。著欲留。翁不許。著戀戀不即去。翁投袂起。叱童子引著出之。著不得留。行未遠問童子。適何寺。童子曰。般若寺也。著悽然悟彼翁者即文殊也。不可再見。即稽首童子足下。愿丐一言為別。童子隱身而歌曰。面上無嗔供養具。口裡無嗔吐妙香。心內無嗔是珍寶。無垢無染即真常。著因駐錫五臺。往往頻與文殊會語云(師嘉禾語溪朱氏子七歲依本邑常樂寺今崇福寺)。
(十一 辛卯) 有詔。移京兆章敬寺懷惲禪師。入居上寺。玄徒輻湊。惲示眾曰。至理忘言。時人不悉強習它事以為功能。不知自性元非境所。是個微妙大解脫門。所有鑑覺不染不礙。如是光明未曾休廢。曩劫至今固無變易。猶如日輪遠近斯照。雖及眾色不與一切和合。靈燭妙明非假鍛鍊。為不了故取於物象。但如捏怪妄起空華。徒自疲勞枉經劫數。若能返照無第二人。舉措施為無虧實相(號柏巖姓謝晉亂誓服緇褐權德輿作記余如傳燈錄)。
【現代漢語翻譯】 現代漢語譯本 墩命著坐（墩命請他坐下）。童子一會兒端來玻璃盞，裡面盛著像酥酪一樣的東西，向他作揖請他一起飲用。著喝了之後，頓時覺得心神清朗。老翁問：『你最近從哪裡來？』著回答：『南方。』老翁問：『南方佛法如何住持？』著說：『末法時代，比丘很少奉行戒律。』老翁問：『有多少僧眾？』答：『或者三百，或者五百。』著問：『此地佛法如何住持？』老翁說：『龍蛇混雜，凡人和聖人同住。』問：『僧眾有多少？』老翁說：『前三三，后三三。』於是談論各種話題。著想要留下來，老翁不允許。著依依不捨不肯離去。老翁捲起袖子站起來，呵斥童子帶他出去。著沒能留下，走了不遠問童子：『剛才是什麼寺廟？』童子說：『般若寺。』著悽然醒悟，那位老翁就是文殊菩薩（Manjusri）啊！不能再見到了。於是向童子雙膝跪拜，希望得到一句贈言作為告別。童子隱去身形唱道：『面上無嗔是最好的供養，口裡無嗔說出美妙的佛法，心裡沒有嗔恨就是真正的珍寶，沒有污垢沒有污染就是真正的永恒。』著因此駐錫五臺山，常常與文殊菩薩（Manjusri）會面交談。（師父是嘉禾語溪朱氏的兒子，七歲時在本邑常樂寺，也就是現在的崇福寺出家）。
（十一 辛卯）有詔令，將京兆章敬寺的懷惲禪師，遷入上寺居住。來學習的人很多。懷惲禪師向大眾開示說：『至高的道理無法用言語表達，現在的人不明白，卻努力學習其他事情，以為是功德。不知道自性本來就不是外境所能影響的。這是一個微妙的大解脫之門。所有的覺知，不被沾染，沒有阻礙。這樣的光明，從來沒有停止過。從過去到現在，本來就沒有改變。就像太陽一樣，無論遠近都能照耀。雖然照到各種顏色，卻不與任何顏色混合。靈性的光明，不需要鍛鍊。因為不明白，所以向外追求。就像捏泥人，憑空生出虛幻的花朵。只是讓自己疲勞，白白經歷無數劫。如果能反觀自性，就沒有第二個人。所作所為，都不會偏離真實的本性。』（法號柏巖，姓謝，是晉朝動亂時發誓出家的。權德輿為他作傳記，其他事蹟記載在《傳燈錄》中）。
【English Translation】 English version Dunming asked him to sit down. The boy soon brought a glass cup filled with something like ghee, bowed, and invited him to drink together. After drinking, Zhuo immediately felt refreshed. The old man asked, 'Where have you come from recently?' Zhuo replied, 'The South.' The old man asked, 'How is the Buddhadharma maintained in the South?' Zhuo said, 'In the Dharma-ending age, monks rarely observe the precepts.' The old man asked, 'How many monks are there?' He replied, 'Perhaps three hundred, perhaps five hundred.' Zhuo asked, 'How is the Buddhadharma maintained here?' The old man said, 'Dragons and snakes are mixed, ordinary people and sages live together.' He asked, 'How many monks are there?' The old man said, 'Three three in the front, three three in the back.' Then they talked about various topics. Zhuo wanted to stay, but the old man did not allow it. Zhuo was reluctant to leave. The old man rolled up his sleeves and stood up, scolding the boy to take him out. Zhuo could not stay. Not far away, he asked the boy, 'What temple was that just now?' The boy said, 'Prajna Temple.' Zhuo sadly realized that the old man was Manjusri (Manjusri)! He could not see him again. So he knelt down at the boy's feet, hoping to get a word of farewell. The boy hid himself and sang: 'A face without anger is the best offering, a mouth without anger speaks wonderful Dharma, a heart without anger is a true treasure, without defilement and without impurity is true eternity.' Zhuo therefore stayed at Mount Wutai and often met and talked with Manjusri (Manjusri). (The master was the son of the Zhu family of Jiahe Yuxi, who became a monk at the age of seven in Chang Le Temple, now Chongfu Temple, in his hometown).
(Eleventh, Xinmao) There was an imperial decree to move Chan Master Huaiyun of Zhangjing Temple in Jingzhao to live in the upper temple. Many people came to study. Chan Master Huaiyun taught the public: 'The ultimate truth cannot be expressed in words. People today do not understand this, but they strive to learn other things, thinking they are merits. They do not know that the self-nature is originally not affected by external circumstances. This is a subtle door to great liberation. All awareness is not contaminated and has no obstacles. Such light has never ceased. From the past to the present, it has never changed. Like the sun, it shines far and near. Although it shines on various colors, it does not mix with any color. Spiritual light does not need to be tempered. Because they do not understand, they seek externally. Like kneading clay figures, creating illusory flowers out of thin air. It only makes oneself tired and wastes countless eons. If one can reflect on one's self-nature, there is no second person. All actions will not deviate from the true nature.' (His Dharma name was Baiyan, his surname was Xie, and he vowed to become a monk during the Jin Dynasty turmoil. Quan Deyu wrote a biography for him, and other deeds are recorded in the 'Transmission of the Lamp').
(十二) 居士龐蘊。字道玄。衡陽人。世業儒。貞元初謁石頭和尚。玄言妙契。一日石頭問。子自見吾以來。日用事作么生。對曰。若問日用事。即無開口處。乃呈一頌曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處勿張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及般柴。石頭然之。后參馬祖問。不與萬法為侶者是什麼人。祖曰。待汝一口吸盡西江水即向汝道。居士于言下大悟。自爾玄機妙句竦動諸方。與丹霞最友善。一日訪百靈和尚。路次相遇靈問。昔日石頭得意句。還曾舉向人么。士云。曾舉來。靈云。舉向阿誰來。士以手自指云。龐公。靈云。直是妙德空生也。讚歎居士不及。士卻問。師得力句是誰知。靈便戴笠子而去。士云。善為道路。靈一去更不回首。又訪則川和尚。川云。還記得初見石頭時道理否。士云。猶得阿師重舉在。川云。情知久參事慢。士云。阿師老耄。不啻龐公。川云。二彼同時又爭幾許。士云。龐公鮮健差勝阿師。川云。不是勝我。只是反個幞頭。士云。恰與師相似。川大笑而已。因摘茶次。士云。法界不容身。師還見我否。川云。不是老僧怕答公話。士云。有問有答。蓋是尋常。用乃摘茶不聽。士云。莫怪適來容易借問。川不顧。士云。這無禮儀漢。待一一舉似明眼人在。
【現代漢語翻譯】 現代漢語譯本： （十二）居士龐蘊（Pang Yun，一位在家修行的佛教信徒）。字道玄。是衡陽人。世代以儒學為業。貞元初年拜見石頭和尚（Shi Tou，禪宗大師），龐蘊的言語與石頭和尚的心意非常契合。一天，石頭和尚問：『自從你見到我以來，每天的日常事務是如何做的？』龐蘊回答說：『如果問我每天的日常事務，我就無從開口。』於是呈上一首偈頌說：『每天的日常事務沒有特別之處，只是我自己偶然和諧。每件事都不是取捨，每個地方都不要自相矛盾。誰會以朱紫為榮？丘山之上沒有一點塵埃。神通和妙用，不過是運水和砍柴。』石頭和尚認可了他的說法。後來，龐蘊參訪馬祖（Ma Zu，禪宗大師），問道：『不與萬法為伴侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』龐蘊居士在聽了這話后立刻大悟。從此以後，他玄妙的機鋒和語句震驚四方。他和丹霞（Dan Xia，禪宗大師）最要好。一天，他拜訪百靈和尚（Bai Ling，禪宗大師），在路上相遇。百靈和尚問：『過去石頭和尚讓你得意的句子，你還曾向人提起過嗎？』龐蘊說：『曾提起過。』百靈和尚問：『向誰提起的？』龐蘊用手指著自己說：『龐公。』百靈和尚說：『真是妙德空生啊！』讚歎龐蘊居士都來不及。龐蘊卻問：『師父您得力的句子是誰知道的？』百靈和尚便戴上帽子離開了。龐蘊說：『善於趕路啊！』百靈和尚一去不回頭。龐蘊又拜訪則川和尚（Ze Chuan，禪宗大師）。則川和尚問：『還記得當初見到石頭和尚時的道理嗎？』龐蘊說：『還要阿師您重新提起嗎？』則川和尚說：『我知道你長期參禪，有所懈怠。』龐蘊說：『阿師您老眼昏花，不亞於龐公。』則川和尚說：『我們兩個同時存在，又能爭多少呢？』龐蘊說：『龐公還算健康，比阿師您強一些。』則川和尚說：『不是勝過我，只是反戴著帽子罷了。』龐蘊說：『恰好和師父您相似。』則川和尚大笑而已。一次摘茶的時候，龐蘊說：『法界都容不下我的身，師父您還看見我嗎？』則川和尚說：『不是老僧害怕回答您的話。』龐蘊說：『有問有答，這都是尋常。』則川和尚於是摘茶不理他。龐蘊說：『不要怪我剛才輕易地問您。』則川和尚不理睬。龐蘊說：『這個沒有禮儀的傢伙，等我一一說給明白人聽。』
【English Translation】 English version: (12) Layman Pang Yun (Pang Yun, a Buddhist practitioner at home), styled Daoxuan, was a native of Hengyang. His family had been engaged in Confucianism for generations. In the early years of the Zhenyuan era, he visited the monk Shi Tou (Shi Tou, a Zen master), and his words resonated wonderfully with Shi Tou's mind. One day, Shi Tou asked, 'Since you met me, how have you been handling your daily affairs?' Pang Yun replied, 'If you ask me about daily affairs, I have nothing to say.' Then he presented a verse, saying, 'Daily affairs are nothing special, only I myself am occasionally in harmony. In everything, there is no taking or rejecting; in every place, do not create contradictions. Who would value purple robes? On the hills, there is not a speck of dust. Supernatural powers and wonderful functions are just carrying water and chopping firewood.' Shi Tou approved of his words. Later, Pang Yun visited Ma Zu (Ma Zu, a Zen master) and asked, 'What kind of person is not a companion to the myriad dharmas?' Ma Zu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Layman Pang Yun had a great enlightenment upon hearing these words. From then on, his profound insights and phrases shocked all directions. He was best friends with Dan Xia (Dan Xia, a Zen master). One day, he visited the monk Bai Ling (Bai Ling, a Zen master) and met him on the road. Bai Ling asked, 'Have you ever mentioned to anyone the sentence that Shi Tou made you proud of in the past?' Pang Yun said, 'I have mentioned it.' Bai Ling asked, 'To whom did you mention it?' Pang Yun pointed to himself and said, 'To Pang Gong.' Bai Ling said, 'Truly, wonderful virtue is born in vain!' He couldn't praise Layman Pang Yun enough. Pang Yun then asked, 'Who knows the sentence that the master is good at?' Bai Ling put on his hat and left. Pang Yun said, 'Good at traveling!' Bai Ling left without looking back. Pang Yun then visited the monk Ze Chuan (Ze Chuan, a Zen master). Ze Chuan asked, 'Do you still remember the principle when you first met Shi Tou?' Pang Yun said, 'Do you still need the master to bring it up again?' Ze Chuan said, 'I know you have been practicing Zen for a long time and have become lazy.' Pang Yun said, 'Master, you are as old and dim-sighted as Pang Gong.' Ze Chuan said, 'How much can we two argue even if we exist at the same time?' Pang Yun said, 'Pang Gong is still healthy and stronger than you, Master.' Ze Chuan said, 'It's not that I'm better, it's just that I'm wearing my hat backwards.' Pang Yun said, 'Just like you, Master.' Ze Chuan just laughed. Once, while picking tea, Pang Yun said, 'The Dharma realm cannot accommodate my body, can you still see me, Master?' Ze Chuan said, 'It's not that the old monk is afraid to answer your words.' Pang Yun said, 'Asking and answering, these are all ordinary.' Ze Chuan then picked tea and ignored him. Pang Yun said, 'Don't blame me for asking you so easily just now.' Ze Chuan ignored him. Pang Yun said, 'This rude fellow, I will tell all of this to those with clear eyes one by one.'
川乃拋卻茶籃便歸方丈。又訪松山和尚。喫茶次。士舉起橐子云。人人盡有分。因什麼道不得。山云。只為人人有分。所以道不得。士云。阿兄因什麼卻道得。山云。不可無言也。士云。灼然灼然。山便喫茶。士云。阿兄喫茶何不揖客。山云誰。士云。龐公。山云。何須更揖。后丹霞聞之乃云。若不是松山幾被個老翁作亂一上。士聞之乃令傳語丹霞雲。何不會取舉起橐子時。又訪齊峰和尚。峰云。俗人頻來僧舍討什麼。士回顧兩邊云。誰恁么道。誰恁么道。齊峰乃咄之。士云。卻在這裡。峰云。莫是當陽道底。士云。背後底聻。峯迴首云。看看。士云。草賊大敗。峰無語。又訪石林和上。林豎拂子云。子落丹霞機。試道一句。士奪卻拂子乃豎起拳。林雲。正是丹霞機。士云。與我不落看。林雲。丹霞患啞龐公患聾。士云。恰是。又一日林雲。有個借問居士莫惜言句。士云。便請。林雲。元來惜言句。士云。這個問訊不覺落他便宜。林乃掩耳。士云。作家作家。一日丹霞訪居士。見女子靈照取菜次。霞問。居士在否。女子放下籃子斂手而立。又問。居士在否。女子便提籃子去。時居襄陽。靈照常隨制竹漉籬售之以供朝夕。居士將終。命靈照視日。及中即報。靈照遽報曰。日中矣。而有蝕也。居士出觀日次。靈照即登父座
【現代漢語翻譯】 現代漢語譯本 川乃拋下茶籃便回到方丈室。又去拜訪松山和尚。喝茶時，龐蘊舉起布袋說：『人人都有份，為什麼說不得？』松山說：『正因為人人有份，所以說不得。』龐蘊說：『阿兄為什麼卻說得？』松山說：『不可無言啊。』龐蘊說：『確實如此，確實如此。』松山便喝茶。龐蘊說：『阿兄喝茶為何不向客人作揖？』松山說：『誰？』龐蘊說：『龐公（龐蘊的自稱）。』松山說：『何須再作揖。』後來丹霞（丹霞天然禪師）聽說了這件事，便說：『若不是松山，幾乎被這個老翁攪亂了一場。』龐蘊聽說了，便讓人轉告丹霞說：『為什麼不會抓住舉起布袋的時候？』 又去拜訪齊峰和尚。齊峰說：『俗人頻繁來僧舍討要什麼？』龐蘊回頭看看兩邊說：『誰這麼說？誰這麼說？』齊峰便呵斥他。龐蘊說：『卻在這裡。』齊峰說：『莫非是當陽（地名）說的？』龐蘊說：『背後說的呢？』齊峯迴頭說：『看看。』龐蘊說：『草寇大敗。』齊峰無語。 又去拜訪石林和尚。石林豎起拂塵說：『你落入了丹霞（丹霞天然禪師）的機鋒，試說一句。』龐蘊奪過拂塵，便豎起拳頭。石林說：『正是丹霞的機鋒。』龐蘊說：『給我不落入機鋒看看。』石林說：『丹霞患了啞病，龐公患了耳聾。』龐蘊說：『恰是。』 又有一天，石林說：『有個借問的居士，不要吝惜言語。』龐蘊說：『請問。』石林說：『原來是吝惜言語。』龐蘊說：『這個問訊不覺落入了他的便宜。』石林便摀住耳朵。龐蘊說：『行家，行家。』 有一天，丹霞（丹霞天然禪師）拜訪龐蘊居士。看見女子靈照（龐蘊之女）正在取菜。丹霞問：『居士在嗎？』女子放下籃子，合手而立。又問：『居士在嗎？』女子便提著籃子走了。當時住在襄陽。靈照經常製作竹製的濾水器出售，用來供給早晚的生計。龐蘊居士將要去世，命令靈照看太陽，到正午就報告。靈照立刻報告說：『日中了，但是有日食。』龐蘊出去觀看太陽時，靈照便登上父親的座位。
【English Translation】 English version Chuan then threw away the tea basket and returned to his abbot's room. He also visited Monk Songshan. During tea, he raised his cloth bag and said, 'Everyone has a share, why can't it be said?' Songshan said, 'Precisely because everyone has a share, it cannot be said.' Chuan said, 'Why can you say it, brother?' Songshan said, 'One cannot be without words.' Chuan said, 'Indeed, indeed.' Songshan then drank his tea. Chuan said, 'Why doesn't brother bow to the guest while drinking tea?' Songshan said, 'Who?' Chuan said, 'Pang Gong (Pang Yun's self-reference).' Songshan said, 'Why need to bow again?' Later, Danxia (Zen Master Danxia Tianran) heard of this and said, 'If it weren't for Songshan, this old man would have almost stirred up trouble.' Chuan heard of this and had someone tell Danxia, 'Why didn't you seize the moment when the bag was raised?' He also visited Monk Qifeng. Qifeng said, 'What do laypeople frequently come to the monastery to ask for?' Chuan looked back at both sides and said, 'Who says that? Who says that?' Qifeng then scolded him. Chuan said, 'It's right here.' Qifeng said, 'Could it be what is said in Dangyang (place name)?' Chuan said, 'What about what's said behind?' Qifeng turned his head and said, 'Look, look.' Chuan said, 'The bandit army is utterly defeated.' Qifeng was speechless. He also visited Monk Shilin. Shilin raised his whisk and said, 'You have fallen into Danxia's (Zen Master Danxia Tianran) trap, try to say a word.' Chuan snatched the whisk and raised his fist. Shilin said, 'That is precisely Danxia's trap.' Chuan said, 'Show me how not to fall into the trap.' Shilin said, 'Danxia suffers from muteness, Pang Gong suffers from deafness.' Chuan said, 'Exactly.' Another day, Shilin said, 'There is a layperson asking a question, don't be stingy with words.' Chuan said, 'Please ask.' Shilin said, 'So you are being stingy with words.' Chuan said, 'This greeting unknowingly falls into his advantage.' Shilin then covered his ears. Chuan said, 'Expert, expert.' One day, Danxia (Zen Master Danxia Tianran) visited Layman Pang Yun. He saw the woman Lingzhao (Pang Yun's daughter) picking vegetables. Danxia asked, 'Is the layman in?' The woman put down the basket, folded her hands, and stood. He asked again, 'Is the layman in?' The woman then picked up the basket and left. At that time, they lived in Xiangyang. Lingzhao often made bamboo water filters to sell, in order to provide for their morning and evening livelihood. Layman Pang Yun was about to pass away, and ordered Lingzhao to watch the sun, and report when it was noon. Lingzhao immediately reported, 'It is noon, but there is an eclipse.' When Pang Yun went out to observe the sun, Lingzhao ascended her father's seat.
合掌端坐而逝。居士笑曰。我女鋒揵矣。於是居士更延七日。襄州牧于公枉駕候問。居士談笑良久。居士顧謂公曰。但願空諸所有。慎勿實諸所無。好住世間猶如影響。言訖枕公膝而逝。
(十三 壬辰) 永州司馬柳宗元。制南嶽彌陀和尚碑。其詞曰。在代宗時。有僧法照為國師。乃言。其師南嶽大長老有異德。天子南向而禮焉。度其道不可徴。乃名其居曰般舟道場。用尊其位。公始居山西南巖石之下。人遺之食則食。不遺則食土泥茹草木。其取衣類是。南極海裔此自幽都。來求厥道。或值之崖谷。羸形垢面躬負薪槱。以為僕役。而媟之乃公也。凡化人立中道而教之權。俾得以疾至。故示專念。書涂巷刻溪谷。丕勤誘掖以援于下。不求而道備。不言而物成。皆負布帛斬木石委之巖戶。不拒不營祠宇既具。以洎于德宗申詔褒立。是為彌陀寺。施之餘則施與餓疾者。不尸其功。公始學成都唐公。次資川詵公。詵公學于東山忍公。皆有道。至荊州進學玉泉真公。真公授公以衡山。俾為教魁。人從而化者以萬計。初法照居廬山。由正定趣安樂國。見蒙惡衣侍佛者。佛告曰。此衡山承遠也。出而求教肖焉。乃從而學。傳之天下由公之訓。公為僧凡五十六年。其壽九十一。貞元十八年七月十九日終於寺。葬于寺之南岡。刻
【現代漢語翻譯】 現代漢語譯本：合掌端坐而逝。居士笑著說：『我的女兒真剛強啊！』於是居士又延續了七天的壽命。襄州牧于公前來拜訪問候。居士與他談笑很久。居士回頭對於公說：『但願將所有執著都放下，謹慎不要執著于本不存在的事物。好好地安住於世間，就像水中月鏡中花一樣。』說完，枕著于公的膝蓋去世。
永州司馬柳宗元，撰寫了《南嶽彌陀和尚碑》。碑文說：『在代宗時期，有僧人法照被尊為國師。法照說，他的老師南嶽大長老具有非凡的德行，天子都要向南面朝他行禮。他的道行深不可測，於是命名他居住的地方為般舟道場（Pradhanashura，意為常行三昧道場），用以尊崇他的地位。』
『大長老最初居住在山西南巖石之下，人們給他食物就吃，不給食物就吃泥土、草木。他所穿的衣服也是如此。從遙遠的南海邊疆，甚至幽都（傳說中的冥界）都有人來向他求道。有時在山崖山谷中遇到他，他總是形容枯槁、滿臉污垢，親自揹著柴火，像個僕役一樣，但他卻安於此道。凡是教化他人，都立足於中道（Madhyamaka，佛教的一種哲學思想），並用善巧方便來教導他們，使他們能夠迅速到達彼岸，所以他示現專心念佛。他將佛法書寫在墻壁街巷，刻在溪谷巖石上，勤勤懇懇地引導人們，救濟那些處於困境的人。他不求名利，而道行自然具備；他不事言語，而萬物自然成就。人們都主動地送來布帛、砍伐木石，堆放在他的巖戶前。他不拒絕，也不經營。寺廟建成后，到了德宗時期，皇帝下詔褒獎並正式建立寺廟，這就是彌陀寺（Amitabha Temple）。他將多餘的財物施捨給飢餓和疾病的人，不居功自傲。』
『大長老最初向成都的唐公學習，後來又向資川的詵公學習，詵公又向東山忍公學習，他們都具有很高的道行。後來，大長老到荊州向玉泉寺的真公進修，真公授予他衡山（Mount Heng），讓他成為教化的領袖。跟隨他學習並受到教化的人數以萬計。當初，法照居住在廬山（Mount Lu），通過修習正定（Samadhi，佛教中的一種禪定狀態）而神遊安樂國（Sukhavati，阿彌陀佛的凈土），看到一位穿著破舊衣服侍奉佛陀的人。佛陀告訴法照說：『這個人是衡山的承遠（Chengyuan）。』法照出來后，四處尋找承遠並向他學習。承遠的教誨傳遍天下，都是由於大長老的教導。大長老作為僧人一共五十六年，享年九十一歲。貞元十八年七月十九日圓寂于寺中，安葬在寺廟南面的山岡上。』
【English Translation】 English version: He passed away sitting upright with his palms together. The layman smiled and said, 'My daughter is truly strong!' Thereupon, the layman extended his life for another seven days. The prefect of Xiangzhou, Lord Yu, paid a visit to inquire after him. The layman conversed and laughed with him for a long time. The layman turned to Lord Yu and said, 'I only wish to empty all that is possessed, and be careful not to fill up with what is non-existent. Dwell well in this world, like reflections in water or flowers in a mirror.' Having spoken these words, he passed away, resting his head on Lord Yu's lap.
The Yongzhou magistrate, Liu Zongyuan, composed the 'Stele for the Venerable Amitabha Monk of Mount Heng.' The inscription reads: 'During the reign of Emperor Daizong, there was a monk named Fazhao who was honored as the National Teacher. Fazhao said that his teacher, the Elder of Mount Heng, possessed extraordinary virtue, and even the Emperor would bow to him facing south. His path was unfathomable, so the place where he resided was named the Pradhanashura (meaning 'Always Walking Samadhi') Dharma-place, to honor his position.'
'The Elder initially resided beneath the Southern Cliff Rock of Shanxi. People gave him food, and he ate it; if not, he ate soil, grass, and wood. His clothing was similar. From the distant southern borders of the sea, even from Youdu (the legendary underworld), people came seeking his path. Sometimes they encountered him in cliffs and valleys, emaciated and with a dirty face, personally carrying firewood, like a servant, yet he was content with this path. Whenever he taught others, he based it on the Middle Way (Madhyamaka, a school of Buddhist philosophy) and used skillful means to guide them, enabling them to quickly reach the other shore, so he demonstrated single-minded mindfulness of the Buddha. He wrote the Dharma on walls and streets, and carved it into streams and valleys, diligently guiding people and rescuing those in distress. He sought no fame or profit, yet his path was naturally complete; he spoke little, yet all things were naturally accomplished. People voluntarily brought cloth and cut wood and stone, piling them in front of his rock dwelling. He neither refused nor managed them. After the temple was built, during the reign of Emperor Dezong, the Emperor issued an edict praising and officially establishing the temple, which became the Amitabha Temple. He gave the surplus wealth to the hungry and sick, without taking credit for himself.'
'The Elder initially studied with Master Tang of Chengdu, and later with Master Shen of Zichuan, who in turn studied with Master Ren of Dongshan, all of whom possessed high virtue. Later, the Elder went to Jingzhou to study with Master Zhen of Yuquan Temple, who entrusted him with Mount Heng, making him a leader of teaching. The number of people who followed him and were taught by him was in the tens of thousands. Initially, Fazhao resided on Mount Lu, and through practicing Samadhi (a state of meditative concentration in Buddhism), he traveled to Sukhavati (the Pure Land of Amitabha Buddha), where he saw a person wearing ragged clothes serving the Buddha. The Buddha told Fazhao, 'This is Chengyuan of Mount Heng.' After coming out, Fazhao searched for Chengyuan and learned from him. Chengyuan's teachings spread throughout the world, all due to the Elder's guidance. The Elder was a monk for a total of fifty-six years, and lived to the age of ninety-one. He passed away in the temple on the nineteenth day of the seventh month of the Zhenyuan eighteenth year, and was buried on the southern hill of the temple.'
石于寺大門之右。銘曰。一氣回薄范無窮。其上無初下無終。離而為合蔽為通。始末或異今焉同。虛無混冥道乃融。聖人無跡示教功。公之率眾峻以容。公之立誠放其中。服庇草木蔽穹窿。仰攀俯取食以充。形游無極交大雄。天子稽首師順風。四方奔趨云之從。經始尋尺成靈宮。始自蜀道至臨洪。咨謀往復窮真宗。弟子傳教國師公。化流萬億代所崇。奉公寓形於南岡。幼曰弘願惟孝恭。立之茲石書玄蹤。
(十四) 是歲永州修凈土院成。司馬柳宗元為之記曰。中州之西數萬里有國。曰身毒。釋迦牟尼如來示現之地。彼佛言。西方過十萬億國土有世界。曰極樂。佛號無量壽如來。其國無有三毒八難。眾寶以為飾。其人無有十纏九惱。群聖以為友。有能誠心大愿歸心是土者。茍念力具足則生彼國。然後出三界之外。其于佛道無退轉者。其言無所欺也。晉時廬山遠法師作唸佛三昧詠。大勸於時。其後天臺顗大師著釋凈土十疑論。宏宣其教。周密微妙迷者咸賴焉。蓋其留異跡而去者甚眾。永州龍興寺前刺史李承晊及僧法林。置凈土堂于寺之西偏。常奉斯事。逮今餘二十年。廉隅毀頓影象崩墜。會巽上人居其宇下。始復理焉上人者修最上乘解第一義。無體空析色之跡而造乎真源。通假有借無之名而入于實相。境與智合事
【現代漢語翻譯】 現代漢語譯本： 寺廟大門右側立有一塊石頭，上面銘刻著：『一氣執行周流無盡，其上沒有開始，其下沒有終結。分散則聚合，閉塞則通暢。開始和結束或許不同，如今卻融為一體。虛無混茫，道由此融匯。聖人沒有痕跡，卻展示了教化的功用。您率領眾人，既嚴峻又寬容。您樹立的真誠，蘊含其中。恩澤庇護草木，覆蓋穹蒼。向上攀援，向下取用，食物充足。形體遨遊于無極之境，與大雄（釋迦牟尼佛的尊稱）相交。天子也稽首敬拜，師法順應天道。四方之人奔走追隨，如雲之聚集。從尋常尺寸開始，成就了這靈妙的宮殿。從蜀地到臨洪，反覆商議，窮究真宗。弟子們傳承教義，國師的功德，化育萬億，世代所尊崇。奉安您的形像于南岡。年幼時就懷有弘大的志願，極為孝順恭敬。特立此石，書寫玄妙的軌跡。』 永州那一年修建凈土院完成，司馬柳宗元為它撰寫了記文，寫道：『中州（指中國）的西邊數萬里之外，有一個國家，叫做身毒（印度）。釋迦牟尼如來在那裡示現。那位佛說：『從西方經過十萬億國土，有一個世界，叫做極樂。佛號無量壽如來（阿彌陀佛）。那個國家沒有貪嗔癡三毒和八難。用各種珍寶來裝飾。那裡的人沒有十纏和九惱，以眾聖為友。有能夠以真誠的心和宏大的願望歸心於那個國土的人，如果念力具足，就能往生到那個國家。然後超出三界之外，對於佛道不會退轉。』他的話沒有欺騙。晉朝時，廬山慧遠法師創作了唸佛三昧詠，大力勸導當時的人們。之後，天臺智顗大師撰寫了《釋凈土十疑論》，弘揚宣講這個教義。周密而微妙，迷惑的人都依賴它。大概是留下奇異事蹟而往生的人非常多。永州龍興寺前的刺史李承晊和僧人法林，在寺廟的西邊建造了凈土堂，經常奉行這件事。到如今已經二十多年了，墻角破損，影象崩塌墜落。恰逢巽上人居住在那裡，開始重新修繕。巽上人修習最上乘的佛法，理解第一義諦。不執著于空析色（色即是空）的表象，而達到真源。通過假有借無的名稱，而進入實相。境界與智慧合一，事
【English Translation】 English version: A stone stands to the right of the temple's main gate, inscribed with the following: 'The one Qi (vital energy) circulates endlessly, without beginning above or end below. Separated, it unites; obstructed, it flows. Beginnings and ends may differ, but now they are one. In emptiness and obscurity, the Dao merges. The sage leaves no trace, yet demonstrates the function of teaching. You lead the multitude, both stern and tolerant. The sincerity you establish is contained within. Grace shelters plants and trees, covering the dome of the sky. Reaching upward, taking downward, food is abundant. The form travels to the realm of the infinite, interacting with the Great Hero (a respectful title for Shakyamuni Buddha). Even the emperor bows in reverence, taking the teacher as a model to accord with the way of heaven. People from all directions rush to follow, like clouds gathering. Starting from ordinary dimensions, this spiritual palace is accomplished. From the land of Shu to Linhong, consulting back and forth, exhaustively seeking the true essence. Disciples transmit the teachings, the merits of the national teacher, nurturing billions, revered by generations. We enshrine your image on South Hill. From childhood, you harbored great aspirations, extremely filial and respectful. Therefore, we erect this stone, inscribing these profound traces.' In that year, the construction of the Pure Land Monastery in Yongzhou was completed. Sima Liu Zongyuan wrote a record for it, saying: 'Tens of thousands of miles west of the Central Plains (China) is a country called Shendu (India), the place where Shakyamuni Tathagata manifested. That Buddha said: 'Passing through hundreds of thousands of millions of lands to the west, there is a world called Sukhavati (Pure Land). The Buddha there is named Amitayus Tathagata (Amitabha Buddha). That country is free from the three poisons (greed, hatred, and delusion) and the eight difficulties. It is adorned with various treasures. The people there are free from the ten entanglements and the nine vexations, and they have the assembly of sages as their friends. Those who can sincerely and with great aspiration dedicate their hearts to that land, if their power of mindfulness is sufficient, will be reborn in that country. Then they will transcend the three realms, and they will not regress from the path of Buddhahood.' His words are without deception. During the Jin Dynasty, the Dharma Master Huiyuan of Mount Lu composed the 'Samadhi Verse on Mindfulness of the Buddha,' greatly encouraging the people of that time. Later, the Great Master Zhiyi of Tiantai wrote the 'Ten Doubts about Pure Land,' widely propagating this teaching. It is thorough and subtle, and those who are confused rely on it. It seems that there are many who have left behind extraordinary traces and have been reborn there. Li Chengzhi, the former prefect of Longxing Temple in Yongzhou, and the monk Falin, built a Pure Land Hall on the west side of the temple, constantly practicing this matter. Now, more than twenty years have passed, the corners of the walls are damaged, and the images have collapsed and fallen. It happened that the Venerable Xun lived there and began to repair it. The Venerable Xun practices the supreme vehicle of Buddhism, understanding the ultimate truth. He does not cling to the appearance of emptiness analyzing form (form is emptiness), but reaches the true source. Through the names of provisional existence and borrowed non-existence, he enters into the true reality. The realm and wisdom unite, and the matter
與理並。故雖往生之因。亦相用不捨。誓葺茲宇以開後學。有信士圖為佛像。法相甚具焉。今刺史憑公作大門以表其位。余遂周延四阿環以廊廡。繢二大士之像。繒蓋幢幡以成就之。嗚呼有能求無生之生者。知舟筏之存乎。是遂以天臺十疑論書於牆宇。使觀者起信焉。
(十五) 法師智𧦬者。悟解絕倫多所撰著。然寡徒侶。因棄講居衡岳寺。每覽所撰必一唱三嘆。以為吾達解如此。而不遇賞音。偶一日有耆宿至。借𧦬著述而閱之。乃曰。汝識至高頗符佛意。今寡徒眾蓋闕人緣耳。佛猶不能度無緣。況初心者乎。可辦食佈施飛走。卻後二十年當自有眾。言訖恍然不見。𧦬遂如其教。鬻衣單易米。炊之散郊外。感群鳥大集搏飯而去。𧦬祝之曰。食吾飯者愿為法侶。后二十年𧦬往鄴城開講。座下有眾千餘人。果皆少年比丘。
(十六) 是歲道樹禪師卒。師初參神秀禪師得旨。結茅于壽州三峰山。有野人服色素樸言譚詭異。或時化現佛菩薩聲聞天仙等形。或放異光。或出聲響。妖幻百端。師之徒眾常為驚怖。皆莫能測。如此凡十年方滅跡不見。師告眾曰。野人作無限伎倆。眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。繇是遠近聞之靡不欽服。所謂見怪不怪其怪自敗云。
○(吳元濟反
【現代漢語翻譯】 現代漢語譯本： 與真理並行。所以即使是往生的原因，也相互作用而不捨棄。我發誓要修繕這座寺宇以開啟後來的學人。有信徒繪製佛像，法相非常完備。現在刺史憑公建造大門來表彰它的地位。我於是周全地建造了四阿環繞的廊廡，繪製了兩大士的畫像，用繒蓋和幢幡來成就這件事。唉！有能夠尋求無生之生的人，知道舟船和木筏的作用嗎？於是我將《天臺十疑論》書寫在墻壁上，使觀看的人產生信仰。
(十五) 法師智顗（智顗，隋代天臺宗的實際創始人）的悟解超群，撰寫了很多著作，然而缺少徒弟。因此放棄講學，居住在衡岳寺。每次閱讀自己所撰寫的著作，必定一唱三嘆，認為『我的理解如此透徹，卻遇不到欣賞我的人。』 偶然有一天，有位年長的僧人來到，借閱智顗的著作來閱讀。於是說：『你的見識非常高超，很符合佛的旨意。現在缺少徒眾，大概是缺少人緣罷了。佛尚且不能度化沒有緣分的人，何況是初學者呢？可以準備食物佈施給飛禽走獸，過二十年後自然會有徒眾。』說完就忽然不見了。智顗於是按照他所說的去做，賣掉衣物換成米，煮熟后散在郊外。感動得群鳥聚集，爭搶飯食而去。智顗祝願說：『吃了我的飯的人，希望成為我的法侶。』 後來二十年，智顗前往鄴城開講，座下有一千多人。果然都是少年比丘（比丘，佛教出家受具足戒的男子）。
(十六) 這年道樹禪師去世。禪師最初參拜神秀禪師（神秀禪師，唐代禪宗大師）得到真傳。在壽州三峰山結茅居住。有個野人，穿著樸素，言談怪異。有時變化顯現成佛、菩薩、聲聞（聲聞，聽聞佛陀教誨而得道的弟子）、天仙等形象，或者放出奇異的光芒，或者發出聲響，妖異變化多種多樣。禪師的徒弟們常常為此感到驚恐，都不能測度。這樣持續了十年才消失不見。禪師告訴眾人說：『野人做出無限的伎倆，迷惑於人。只要老僧不見不聞，他的伎倆就會有窮盡，我的不見不聞卻是無窮盡的。』 因此遠近的人聽說了，沒有不欽佩信服的。所謂『見怪不怪，其怪自敗』說的就是這個道理。
○(吳元濟反) English version: In accordance with the truth. Therefore, even the causes of rebirth are interdependent and not abandoned. I vow to repair this temple to enlighten future scholars. A believer has drawn a Buddha image, the Dharma appearance is very complete. Now the Prefect Ping is building a grand gate to commend its position. So I comprehensively built cloisters surrounding the four corners, painted images of the two great beings, and used silk canopies and banners to accomplish this. Alas! Do those who can seek the birth of non-birth know the function of boats and rafts? Therefore, I wrote the 'Tiantai Ten Doubts' on the walls, so that those who see it may arise faith.
(Fifteen) Dharma Master Zhiyi (智顗, the actual founder of the Tiantai school in the Sui Dynasty) had extraordinary understanding and wrote many works, but he lacked disciples. Therefore, he gave up lecturing and lived in Hengyue Temple. Every time he read his own writings, he would sigh repeatedly, thinking, 'My understanding is so thorough, but I cannot find someone who appreciates me.' One day, an elderly monk came and borrowed Zhiyi's writings to read. Then he said, 'Your knowledge is very high and quite in line with the Buddha's intention. The reason you lack disciples now is probably because you lack affinity with people. Even the Buddha cannot save those without affinity, let alone beginners? You can prepare food and give alms to birds and beasts, and after twenty years you will naturally have disciples.' After saying this, he suddenly disappeared. Zhiyi then did as he was told, selling his clothes for rice, cooking it, and scattering it in the suburbs. He moved the birds to gather, scrambling for the food and leaving. Zhiyi prayed, 'May those who eat my rice become my Dharma companions.' Twenty years later, Zhiyi went to Yecheng to give lectures, and there were more than a thousand people sitting below. Indeed, they were all young Bhikkhus (比丘, a Buddhist monk who has taken full vows).
(Sixteen) In this year, Zen Master Daoshu passed away. The master initially visited Zen Master Shenxiu (神秀禪師, a Zen master of the Tang Dynasty) and received the essence. He built a hut on the Three Peaks Mountain in Shouzhou. There was a wild man, dressed plainly, with strange words and deeds. Sometimes he transformed into Buddhas, Bodhisattvas, Sravakas (聲聞, disciples who attained enlightenment by hearing the Buddha's teachings), celestial beings, etc., or emitted strange lights, or made sounds, with all kinds of strange transformations. The master's disciples were often frightened by this and could not fathom it. This continued for ten years before he disappeared. The master told the crowd, 'The wild man makes endless tricks to confuse people. As long as the old monk does not see or hear, his tricks will be exhausted, but my not seeing or hearing is endless.' Therefore, people far and near heard of it and admired and obeyed him. The so-called 'If you are not surprised by strange things, the strangeness will defeat itself' is the truth.
○(Wu Yuanji rebelled)
【English Translation】 In accordance with the truth. Therefore, even the causes of rebirth are interdependent and not abandoned. I vow to repair this temple to enlighten future scholars. A believer has drawn a Buddha image, the Dharma appearance is very complete. Now the Prefect Ping is building a grand gate to commend its position. So I comprehensively built cloisters surrounding the four corners, painted images of the two great beings, and used silk canopies and banners to accomplish this. Alas! Do those who can seek the birth of non-birth know the function of boats and rafts? Therefore, I wrote the 'Tiantai Ten Doubts' on the walls, so that those who see it may arise faith. (Fifteen) Dharma Master Zhiyi (智顗, the actual founder of the Tiantai school in the Sui Dynasty) had extraordinary understanding and wrote many works, but he lacked disciples. Therefore, he gave up lecturing and lived in Hengyue Temple. Every time he read his own writings, he would sigh repeatedly, thinking, 'My understanding is so thorough, but I cannot find someone who appreciates me.' One day, an elderly monk came and borrowed Zhiyi's writings to read. Then he said, 'Your knowledge is very high and quite in line with the Buddha's intention. The reason you lack disciples now is probably because you lack affinity with people. Even the Buddha cannot save those without affinity, let alone beginners? You can prepare food and give alms to birds and beasts, and after twenty years you will naturally have disciples.' After saying this, he suddenly disappeared. Zhiyi then did as he was told, selling his clothes for rice, cooking it, and scattering it in the suburbs. He moved the birds to gather, scrambling for the food and leaving. Zhiyi prayed, 'May those who eat my rice become my Dharma companions.' Twenty years later, Zhiyi went to Yecheng to give lectures, and there were more than a thousand people sitting below. Indeed, they were all young Bhikkhus (比丘, a Buddhist monk who has taken full vows). (Sixteen) In this year, Zen Master Daoshu passed away. The master initially visited Zen Master Shenxiu (神秀禪師, a Zen master of the Tang Dynasty) and received the essence. He built a hut on the Three Peaks Mountain in Shouzhou. There was a wild man, dressed plainly, with strange words and deeds. Sometimes he transformed into Buddhas, Bodhisattvas, Sravakas (聲聞, disciples who attained enlightenment by hearing the Buddha's teachings), celestial beings, etc., or emitted strange lights, or made sounds, with all kinds of strange transformations. The master's disciples were often frightened by this and could not fathom it. This continued for ten years before he disappeared. The master told the crowd, 'The wild man makes endless tricks to confuse people. As long as the old monk does not see or hear, his tricks will be exhausted, but my not seeing or hearing is endless.' Therefore, people far and near heard of it and admired and obeyed him. The so-called 'If you are not surprised by strange things, the strangeness will defeat itself' is the truth. ○(Wu Yuanji rebelled)
拒官軍)。
(十七) 是歲正月百丈懷海禪師示寂。春秋九十有五。師福州長樂人。丱歲離塵三學該煉。屬馬祖闡化江西。師傾心依附。與西堂智藏禪師同號入室。時馬祖之門會學千百。二大士為角立焉。及祖遷化。師往新吳百丈山居。未期月而玄學之徒四方輻湊。師雖臘高凡作息必與眾同均。嘗謂一日不作則一日不食。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無有辨別。心無所行心地若空。慧日自現如雲開日出相似。名為解脫人。對一切境心無靜亂。不攝不散一切聲色無有滯礙。是非好醜是理非理。諸知見總盡不彼繫縛。處心自在。名初發心菩薩。便登佛地。若垢凈心盡。不住繫縛本住解脫。無一切有為無為縛脫。平等心量。處於生死。其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。迥然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事。心無退屈。不念名聞衣食。不貪功德利益。不為世法之所滯。心雖親受苦樂不幹於懷。粗食接命補破禦寒。兀兀如愚。如聾相似。稍有親分。于生死中廣學知解。求福求智于理無益。即被解境風漂。卻歸生死海里。佛是無求人。求之即乖。理是無求理。求
【現代漢語翻譯】 現代漢語譯本 （十七）這年正月，百丈懷海禪師圓寂。（百丈懷海禪師，Baizhang Huaihai，唐代禪宗大師）享年九十五歲。禪師是福州長樂人。年少時就遠離塵俗，精通佛學三藏。當時馬祖（Mazu，唐代禪宗大師）在江西弘揚佛法，禪師傾心依附。與西堂智藏禪師（Xitang Zhizang，唐代禪宗大師）一同被譽為入室弟子。當時馬祖門下聚集了成千上百的學徒，這兩位大士是其中的佼佼者。等到馬祖圓寂后，禪師前往新吳百丈山居住。不到一個月，研究玄學的學徒從四面八方聚集而來。禪師雖然年長德高，但凡是勞作休息都一定與大眾相同。禪師曾經說過，『一日不作，則一日不食』。有僧人問：『如何是大乘頓悟法門？』禪師說：『你們先停止各種攀緣，停止一切事務。無論是善與不善，世間與出世間，一切諸法，都不要記憶，不要思念。放下身心，讓它自在。心如木石，沒有分別。心無所行，心地空寂。智慧之光自然顯現，如同云開日出一般。這叫做解脫之人。面對一切境界，內心沒有靜止或混亂。不收攝，不散亂，一切聲色都沒有滯礙。是非好醜，是理非理，各種知見全部斷絕，不被它們束縛。處心自在，這叫做初發心菩薩，便可登上佛地。如果垢凈之心都已斷盡，不住于繫縛，本來就安住于解脫，沒有一切有為法和無為法的束縛與解脫，以平等心對待一切，處於生死輪迴之中，內心自在。畢竟不與虛幻的塵勞、五蘊、十二界、生死諸入相和合，迥然獨立，一切不拘束，去留無礙。往來生死，如同打開門一般。如果遇到種種苦樂不如意的事情，內心沒有退縮。不念名聞利養，不貪功德利益，不被世間法所束縛。內心雖然親身感受苦樂，卻不縈懷。粗茶淡飯維持生命，縫補破衣抵禦寒冷，兀兀如愚，如聾一般。稍微有所親近分別，在生死中廣泛學習知解，求福求智，對於真理毫無益處。就會被解境之風吹動，反而回到生死苦海之中。佛是無所求的人，有所求就違背了佛道。真理是無所求的真理，有所求 拒官軍）。
【English Translation】 English version (17) In the first month of this year, Zen Master Baizhang Huaihai (Baizhang Huaihai, a Zen master of the Tang Dynasty) passed away. He was ninety-five years old. The master was a native of Changle, Fuzhou. He left the mundane world at a young age and was well-versed in the three studies of Buddhism. At that time, Mazu (Mazu, a Zen master of the Tang Dynasty) was propagating Buddhism in Jiangxi, and the master wholeheartedly followed him. Together with Zen Master Xitang Zhizang (Xitang Zhizang, a Zen master of the Tang Dynasty), he was known as an inner disciple. At that time, thousands of students gathered under Mazu's door, and these two great masters were outstanding among them. After Mazu passed away, the master went to live in Baizhang Mountain in Xinwu. In less than a month, students of metaphysics gathered from all directions. Although the master was old and virtuous, he always shared the same work and rest with the public. The master once said, 'If you don't work for a day, you don't eat for a day.' A monk asked, 'What is the Dharma gate of sudden enlightenment of Mahayana?' The master said, 'You should first stop all clinging, stop all affairs. Whether it is good or bad, mundane or supramundane, all dharmas, do not remember them, do not think about them. Let go of body and mind, let them be free. The mind is like wood and stone, without discrimination. The mind has no activity, and the mind ground is empty. The light of wisdom will naturally appear, like the sun coming out from the clouds. This is called a liberated person. Facing all realms, the mind is without stillness or confusion. Not gathering, not scattering, all sounds and colors are without hindrance. Right and wrong, good and bad, reasonable and unreasonable, all knowledge and views are completely cut off, and not bound by them. Being at ease in the mind, this is called a Bodhisattva who has just made the initial aspiration, and can ascend to the Buddha-ground. If the defiled and pure minds are exhausted, not dwelling in bondage, originally dwelling in liberation, without the bondage and liberation of all conditioned and unconditioned dharmas, treating everything with an equal mind, being in the cycle of birth and death, the mind is at ease. After all, do not unite with the illusory dust, the five aggregates, the twelve realms, and the entrances of birth and death, being completely independent, without any restraint, without hindrance to going or staying. Coming and going in birth and death is like opening a door. If you encounter all kinds of suffering and happiness that are not satisfactory, the mind does not retreat. Do not think about fame and gain, do not covet merit and benefit, and do not be bound by worldly dharmas. Although the mind personally experiences suffering and happiness, it does not dwell on it. Coarse food sustains life, mending broken clothes to keep out the cold, being dull like a fool, like a deaf person. If you are slightly close to discrimination, widely learning knowledge and understanding in birth and death, seeking blessings and seeking wisdom, it is of no benefit to the truth. You will be blown by the wind of the realm of understanding, but instead return to the sea of suffering of birth and death. The Buddha is a person who seeks nothing, and seeking is contrary to the Buddha's path. Truth is a truth that seeks nothing, seeking 拒官軍).
之即失。若取于無求。復同於有求。此法無實無虛。若能一生心如木石相似不為陰界五欲八風之所漂溺。即生死因斷去住自由。僧問。如今受戒身心清凈。已具諸善得解脫否。答曰。少分解脫。未得心解脫。問云何是心解脫。答曰。不求佛不求知解。垢凈情盡。亦不守無求為是。不住盡處。亦不畏地獄苦。不愛天堂樂。一切法不拘。始名為解脫無礙。汝莫言有少分戒善。將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作。莫待耳聾眼暗頭白麵皺。老苦及身眼中流淚。心裡慞惶未有去處。到恁么時。整理手腳不得也。縱有福智多聞。都用不著。為緣念諸境不知返照復不見佛道。一生所有惡業悉現於前。變為好境。隨所見重處受生。都無自由分。龍畜良賤亦總未定。問如何得自由。答曰。如今對五欲八風情無取捨。垢凈俱亡。如日月在空。不緣而照。亦如香象截流而過。更無疑滯。此人天堂地獄所不能攝也。凡讀經看教。皆須宛轉切就自己。但是一切言教只明如今覺性自己。俱不被一切有無諸法境轉。是名導師。能照破一切有無境法。是名金剛。即有自由獨立分。若不能恁么。縱令誦得十二韋陀經。只成增上慢。卻是謗佛。不是修行。讀經看教若準世間。是好善事。若向明眼人邊數此。是壅塞人。十地之人脫不去
【現代漢語翻譯】 現代漢語譯本 失去它。如果從無所求中獲取，又與有所求相同。此法無實無虛。如果能一生心如木石相似，不被陰界五欲八風所漂溺，那麼生死之因就斷了，去留自由。僧人問：『如今受戒，身心清凈，已經具備各種善行，得到解脫了嗎？』回答說：『得到少分解脫，未得心解脫。』問：『什麼是心解脫？』回答說：『不求佛，不求知解，垢凈之情都盡了，也不守護無求作為正確。不住在窮盡之處，也不畏懼地獄的苦，不貪愛天堂的樂。一切法都不拘束，才名為解脫無礙。』你不要說有少分戒善，就以為足夠了。還有如恒河沙數般的無漏戒定慧門，你連一毫都沒有涉足。努力精進，不要等到耳聾眼暗，頭白麵皺，老苦臨身，眼中流淚，心裡驚慌，沒有去處。到那時，整理手腳都做不到了。縱然有福德智慧，博聞強記，都用不著。因為你執念于各種境界，不知道反觀自照，也看不見佛道。一生所有的惡業都顯現在眼前，變為美好的境界，隨著所見最重的處所去受生，完全沒有自由。是龍是畜生，是良善是卑賤，也都還沒有確定。問：『如何才能得到自由？』回答說：『如今面對五欲八風，情無取捨，垢凈都消亡，如日月在空中，不憑藉任何事物而照耀，也如香象截斷河流而過，更沒有懷疑滯留。』這樣的人，天堂地獄都不能攝取他。凡是讀經看教，都必須宛轉切合自身。所有一切言教，只是爲了闡明如今的覺性自己，都不被一切有無諸法境界所轉移，這名為導師。能照破一切有無境界之法，這名為金剛，即有自由獨立之分。如果不能這樣，縱然能背誦十二部韋陀經，只會成為增上慢，卻是誹謗佛。不是修行。讀經看教如果按照世間的標準，是很好的善事。如果嚮明眼人炫耀這些，是壅塞自己。十地之人也脫離不了。
【English Translation】 English version Immediately it is lost. If one seeks from non-seeking, it is the same as seeking. This Dharma is neither real nor empty. If one can keep the mind like wood or stone throughout life, not being drowned by the five desires and eight winds of the Yin realm, then the cause of birth and death is cut off, and one is free to go or stay. A monk asked, 'Now that I have received the precepts, my body and mind are pure, and I have all good deeds, have I attained liberation?' The answer was, 'You have attained a partial liberation, but not liberation of the mind.' The monk asked, 'What is liberation of the mind?' The answer was, 'Not seeking the Buddha, not seeking knowledge and understanding, the emotions of defilement and purity are exhausted, and not guarding non-seeking as correct. Not dwelling in the place of exhaustion, not fearing the suffering of hell, not loving the joy of heaven. Not being bound by any Dharma, this is called liberation without hindrance.' You should not say that having a small portion of precepts and goodness is enough. There are as many as the sands of the Ganges River of flawless precepts, Samadhi, and wisdom doors, but you have not even touched a hair of them. Strive diligently, do not wait until you are deaf and blind, your hair is white and your face is wrinkled, old age and suffering are upon you, tears are flowing from your eyes, and your heart is panicked with nowhere to go. At that time, you will not be able to arrange your hands and feet. Even if you have abundant blessings and wisdom, and are widely learned, it will be of no use. Because you are attached to various realms and do not know how to reflect inwardly, and you do not see the Buddha's path. All the evil deeds of your life will appear before you, transformed into good realms, and you will be reborn in the place where you see the heaviest karma, with no freedom at all. Whether you are a dragon or an animal, noble or base, is also not yet determined. The monk asked, 'How can one attain freedom?' The answer was, 'Now, facing the five desires and eight winds, have no attachment or rejection, defilement and purity both vanish, like the sun and moon in the sky, shining without relying on anything, and like a fragrant elephant cutting through the river, with no more doubt or hesitation.' Such a person cannot be contained by heaven or hell. Whenever you read the scriptures or study the teachings, you must apply them directly and closely to yourself. All the teachings only clarify the present awareness of yourself, and you are not turned by any phenomena of existence or non-existence. This is called a guide. Able to illuminate and break through all phenomena of existence and non-existence, this is called Vajra (diamond), and you have a share of freedom and independence. If you cannot do this, even if you can recite the twelve Vedas (ancient Indian scriptures), you will only become arrogant and conceited, and you will be slandering the Buddha. This is not cultivation. Reading the scriptures and studying the teachings, if judged by worldly standards, is a good deed. But if you boast about this to those with clear vision, you are obstructing yourself. Even those at the tenth Bhumi (the tenth stage on the bodhisattva path) cannot escape.
。流入生死河。但不用求覓知解語言義句。離一切有無諸法。透過三句外。自然與佛無差。既自是佛。何患佛不解語。只恐不是佛。被一切有無諸法轉。不得自由是以理未立。先有福智載去。知賤使貴。不如於理先立後有福智。臨時作得主。握土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。于無量義作一義。師每說法竟大眾下堂。乃召之。大眾回首。師云。是什麼。諸方目為百丈下堂句。
師以禪宗肇自少室至曹溪以來多居律寺說法住持未有規度。乃創意別立禪居。凡具道眼有可尊之德者。號曰長老。既為化主即處於方丈。不立佛殿唯樹法堂。表佛祖的傳受當代為尊也。學眾無多少無高下。併入僧堂依臘次安排。設長連床施椸架掛搭道具。臥必斜枕床唇。以其坐禪既久略偃息而已。除入室請益。任學者勤惰。或上或下不拘常準。其闔院大眾朝參夕聚。長老上堂升座。主事徒眾雁立側聆。主賓問酬激揚宗要。齋粥二時隨眾均遍。行普請法上下均力也。置十務寮舍。每用主領一人營眾事令各司其局。或有假號竊形混于清眾並別置喧撓之事。即維那檢舉。抽下本位掛搭。擯令出院。或彼有所犯。即以拄杖杖之。集眾燒衣缽道具。遣逐由偏門而出。以示恥辱焉。其大要如此。其後叢林日盛。當代宗師從而廣
【現代漢語翻譯】 現代漢語譯本：流入生死之河。但不需要尋求理解語言文字的意義。脫離一切存在與不存在的諸法，超越三句之外，自然與佛沒有差別。既然自己就是佛，何必擔心佛不理解語言？只怕自己不是佛，被一切存在與不存在的諸法所左右，不得自由。因此，在道理沒有確立之前，先有福報和智慧來承載，這是賤用貴物。不如先確立道理，然後才擁有福報和智慧，這樣在緊要關頭才能做得了主，能點石成金，變海水為酥酪，將須彌山粉碎成微塵，能在一義中作出無量義，在無量義中歸結為一義。百丈禪師每次說法完畢，大眾下堂后，他便叫住大家。大眾回頭，禪師問道：『是什麼？』各方將此稱為百丈下堂句。
百丈禪師認為禪宗自達摩祖師在少室山創立，到六祖慧能在曹溪弘揚以來，大多依附於律寺說法和住持，沒有自己的規章制度。於是他首創禪居制度，凡是具有道眼、有值得尊敬的德行的人，被稱為長老。既然作為教化之主，就住在方丈室內。不設立佛殿，只設立法堂，表明佛祖的傳承以當代為尊。學眾無論多少、地位高低，都進入僧堂，按照受戒的先後次序安排。設定長連床，提供衣架懸掛衣物，以及其他生活用具。睡覺時必須斜靠在床邊，因為他們坐禪已經很久，只是稍微休息一下而已。除了進入方丈室請求開示，其他時候任憑學者勤奮或懈怠，或上或下，沒有固定的標準。整個寺院的大眾早晨參禪，晚上聚會。長老上堂說法，主事僧和徒弟們像雁一樣站立在旁邊聆聽。主客之間互相問答，激揚宗門的要旨。早齋和晚粥都隨大眾一起平等享用。實行普請法，上下一起出力。設定十個事務處，每個事務處安排一人負責，管理各項事務，使每個人各司其職。如果有人假冒身份，混入清凈的僧眾，或者製造喧鬧的事情，就由維那（寺院的糾察僧）檢舉，撤銷其在本位的掛單資格，驅逐出寺院。或者他們犯了錯誤，就用拄杖責打，聚集大眾燒燬其衣缽和用具，從偏門驅逐出去，以此示眾羞辱。大致的規矩就是這樣。此後，叢林制度日益興盛，當時的宗師們也因此而加以推廣。
【English Translation】 English version: Flowing into the river of birth and death. But there is no need to seek understanding of the meaning of language and words. Separated from all existing and non-existing dharmas, beyond the three phrases, naturally there is no difference from the Buddha. Since you are yourself a Buddha, why worry that the Buddha does not understand language? Only fear that you are not a Buddha, controlled by all existing and non-existing dharmas, unable to be free. Therefore, before the principle is established, having blessings and wisdom to carry you is using something valuable in a cheap way. It is better to establish the principle first, and then have blessings and wisdom, so that you can be the master in times of need, able to turn stone into gold, transform seawater into ghee, shatter Mount Sumeru into dust, able to create limitless meanings from one meaning, and conclude limitless meanings into one meaning. Every time Zen Master Baizhang finished speaking, after the assembly left the hall, he would call them to stop. When the assembly turned their heads, the Zen master would ask: 'What is it?' All sides call this Baizhang's phrase after leaving the hall.
Zen Master Baizhang believed that since the Zen school was founded by Bodhidharma at Shaoshi Mountain and promoted by the Sixth Patriarch Huineng at Caoxi, most of them were attached to Vinaya monasteries for preaching and presiding, without their own rules and regulations. Therefore, he pioneered the Zen residence system. Anyone who has the eye of the Tao and has respectable virtues is called an Elder. Since he is the master of teaching, he lives in the abbot's room. No Buddha hall is established, only a Dharma hall is established, indicating that the transmission of the Buddha's lineage respects the contemporary. Whether there are many or few students, whether they are high or low in status, they all enter the Sangha hall and are arranged according to the order of ordination. Long continuous beds are set up, and clothes racks are provided for hanging clothes, as well as other living utensils. When sleeping, one must lean diagonally on the edge of the bed, because they have been meditating for a long time and are just resting slightly. Except for entering the abbot's room to ask for guidance, at other times, students are allowed to be diligent or lazy, or up or down, without fixed standards. The entire monastery assembly participates in Zen in the morning and gathers in the evening. The Elder ascends the hall to preach, and the in-charge monks and disciples stand beside him like geese, listening attentively. The host and guests ask and answer each other, inspiring the essence of the sect. Morning and evening congee are shared equally with the assembly. The universal invitation method is implemented, and everyone works together. Ten offices are set up, and one person is assigned to each office to manage various affairs, so that everyone performs their duties. If someone pretends to be someone else and mixes into the pure Sangha, or creates noisy things, the Vinaya (the monastery's disciplinarian monk) will report it, revoke his qualification to stay in his position, and expel him from the monastery. Or if they make a mistake, they will be beaten with a staff, and the assembly will be gathered to burn their robes and utensils, and they will be expelled from the side door to show public humiliation. The general rules are like this. After that, the jungle system became increasingly prosperous, and the contemporary masters also promoted it accordingly.
之。今所謂禪苑清規者備矣。
(十八) 是年河東柳子厚。制南嶽大明律師碑。其詞曰。儒以禮立仁義。無之則壞。佛以律持定慧。去之則喪是以離禮于仁義者。不可與言儒。異律于定慧者。不可與言佛。達是道者惟大明師。師姓歐陽氏。號曰惠開。唐開元二十一年始生。天寶十一載始為浮圖。大曆十一年始登壇為大律師。貞元十五年十一月十日卒。元和九年正月其弟子懷通道嵩尼無染等。命高道僧靈嶼為行狀。列其行事。愿刊之茲碑。宗元今掇其大者。言曰。師先因宦世家潭州。為大族勛烈爵位。今不言大浮圖也。凡浮圖之道衰。其徒必小律而去經。大明恐焉。於是從峻洎侃。以究戒律。而。大法以立。又從秀洎昱。以通經教。而奧義以修。由是二道出入隱顯。後學以不惑。來求以有得。廣德三年始立大明寺于衡山。詔選居寺僧二十一人。師為之首。乾元三年又命衡山立毗尼藏。詔講律僧七人。師應其數。凡其衣服器用動有師法。言語行止皆為物軌。執巾匜奉杖屨為侍者數百。剪髦發被教戒為學者數萬。得眾若獨居尊若卑。晦而光介而大。浩浩焉無以加也。其塔在祝融峰西趾下。碑在塔東。詞曰。儒以禮行。覺以律興。一歸真源無大小乘。大明之律是定是慧。丕窮經教為法出世。化人無量垂裕無際。詔尊碩
【現代漢語翻譯】 現在所說的禪苑清規已經完備了。
（十八）這年河東柳宗元撰寫了南嶽大明律師碑。碑文說：『儒家以禮來確立仁義，沒有禮，仁義就會敗壞。佛家以戒律來保持定慧，失去戒律，定慧就會喪失。因此，脫離仁義談論儒家的人，不能和他談論儒家；違背戒律談論佛法的人，不能和他談論佛法。通達這個道理的只有大明律師。律師姓歐陽，法號惠開。唐開元二十一年出生，天寶十一載開始出家為僧。大曆十一年開始登壇成為大律師，貞元十五年十一月十日去世。元和九年正月，他的弟子懷信、道嵩、尼無染等，請高僧靈嶼撰寫行狀，列舉他的事蹟，希望刻在這塊碑上。柳宗元現在選取其中重要的內容，寫道：律師先是因為世代為官的家族而住在潭州，是當地的顯赫家族，功勛卓著，爵位顯貴，現在不談論這些，只說他作為偉大的僧人。凡是佛法衰落的時候，他的弟子必定輕視戒律而拋棄經典，大明律師對此感到擔憂。於是他跟隨峻和侃，深入研究戒律，因此佛法得以確立。又跟隨秀和昱，通曉經教，因此精深的義理得以修明。由此，戒律和經教這兩條道路，出入隱顯，後來的學習者因此不會迷惑，前來求教的人因此有所得。廣德三年，開始在衡山建立大明寺，朝廷選拔居住在寺中的僧人二十一人，律師是他們的首領。乾元三年，又命令在衡山設立毗尼藏（Vinaya-pitaka，律藏），朝廷選拔講律僧七人，律師應選其中。凡是他的衣服器用，一舉一動都有師法，言語行為都成為眾人的規範。拿著巾匜（古代盥洗用具）奉侍，拿著手杖鞋履服侍的人有數百人，剃去頭髮接受教戒的學者有數萬人。得到大眾的擁護如同獨自居住一樣，尊貴如同卑微一樣，內斂而光芒四射，謙遜而偉大，浩浩蕩蕩，沒有什麼可以超過的。他的塔在祝融峰西邊的山腳下，碑在塔的東邊。碑文說：儒家以禮來推行，佛家以律來興盛，最終都歸於真源，沒有大小乘之分。大明的戒律就是定就是慧，深入研究經教是爲了弘揚佛法而出世。教化的人無量無邊，留下的恩澤沒有窮盡。朝廷尊崇年高望重的人。』
【English Translation】 Now, the so-called 'Chanyuan Qinggui' (禪苑清規, Chanyuan Rules of Purity) is complete.
(18) In this year, Liu Zihou (柳子厚, Liu Zongyuan's style name) of Hedong wrote the 'Epitaph for the Great Vinaya Master of Nanyue' (南嶽大明律師碑). The inscription says: 'Confucians establish benevolence and righteousness through ritual; without it, they are ruined. Buddhists maintain samadhi and wisdom through precepts; without them, they are lost. Therefore, those who discuss Confucianism apart from benevolence and righteousness cannot be talked to about Confucianism; those who discuss Buddhism contrary to samadhi and wisdom cannot be talked to about Buddhism. Only the Great Master Daming understands this principle. The master's surname was Ouyang, and his dharma name was Huikai. He was born in the 21st year of the Kaiyuan era (開元, 733 AD) of the Tang Dynasty, and he first became a Buddhist monk in the 11th year of the Tianbao era (天寶, 752 AD). In the 11th year of the Dali era (大曆, 776 AD), he first ascended the altar as a Great Vinaya Master. He passed away on the 10th day of the 11th month of the Zhenyuan era (貞元, 799 AD). In the first month of the 9th year of the Yuanhe era (元和, 814 AD), his disciples Huaixin, Daosong, and the nun Wuran, commissioned the eminent monk Lingyu to write a biography, listing his deeds, hoping to inscribe it on this stele. Zongyuan now selects the important content and writes: The master first lived in Tanzhou because of his family, who were officials for generations. They were a prominent family in the area, with great achievements and noble titles. Now, I will not talk about these, but only about him as a great Buddhist monk. Whenever the Buddha-dharma declines, his disciples will surely despise the precepts and abandon the scriptures. The Great Master Daming was worried about this. Therefore, he followed Jun and Kan to deeply study the precepts, and thus the Buddha-dharma was established. He also followed Xiu and Yu to understand the scriptures, and thus the profound meanings were cultivated. From this, the two paths of precepts and scriptures, entering and exiting, hidden and manifest, later learners will not be confused, and those who come to seek instruction will gain something. In the 3rd year of the Guangde era (廣德, 765 AD), he began to establish Daming Temple on Mount Heng. The court selected twenty-one monks to reside in the temple, and the master was their leader. In the 3rd year of the Qianyuan era (乾元, 760 AD), he was also ordered to establish the Vinaya-pitaka (毗尼藏, the collection of monastic rules) on Mount Heng. The court selected seven monks to lecture on the precepts, and the master was selected among them. All his clothes and utensils, every move he made, had the model of a teacher, and his words and deeds became the norm for everyone. Hundreds of people held towels and basins to serve him, and carried his staff and shoes. Tens of thousands of scholars shaved their heads and received teachings. Gaining the support of the masses was like living alone, being noble was like being humble, being restrained and radiant, being modest and great, vast and boundless, there was nothing that could surpass him. His pagoda is at the foot of the west side of Zhurong Peak (祝融峰), and the stele is east of the pagoda. The inscription says: Confucians practice through ritual, Buddhists flourish through precepts, and ultimately they all return to the true source, without distinction between the Greater and Lesser Vehicles. The precepts of Daming are samadhi and wisdom, and deeply studying the scriptures is to promote the Buddha-dharma and be born into the world. The people he transformed are immeasurable, and the blessings he left behind are endless. The court respects those who are old and respected.'
德威儀有繼。道遍大洲徽音勿替。祝融西麓洞庭南裔。金石刻辭彌億千歲。
子厚復題其碑陰曰。凡葬大浮圖無竁穴。其于用碑不宜。然昔之公室禮。得用碑以葬。其後子孫因宜不去。遂銘德行用圖久於世。及秦刻山石。號其功德亦謂之碑。而其用遂行。然則雖浮圖亦宜也。凡葬大浮圖。其徒廣則能為碑。晉宋尚法。故為碑者多法。梁尚禪。故碑多禪。法不周施禪不大行而律存焉。故近世碑多律。凡葬大浮圖。未嘗有比丘尼主碑事。今惟無染實來涕淚以求。其志益堅。又能言其師他德尤備。故書之碑陰。而師凡主戒事二十二年。宰相齊公映。李公泌趙公憬尚書曹王皋裴公胄侍郎令孤公峘或師或友。齊親執經受大義為弟子。又言師始為童時。夢大人縞冠素舄來告曰。居南嶽大吾道者必爾也。已而信然。將終夜有光明笙磬之聲。眾咸見聞。若是類甚眾。以儒者所不道而無染。勤以為請。故末傳焉。無染韋氏。女世顯貴。今主衡山戒法。
(十九) 南海經略馬總。以曹溪六祖未有謚請于朝。天子賜謚曰大鑒。總乃命河東柳宗元撰賜謚碑。其詞曰。扶風公廉問。嶺南。三年以佛氏第六祖未有稱號。疏聞于上。詔謚大鑒禪師。塔曰靈照之塔。元和十年十月十三日。下尚書祠部符到都府。公命部吏洎州司功掾告于其
【現代漢語翻譯】 現代漢語譯本：德行和威儀都有所繼承，佛法遍佈各大洲，美好的聲譽不會消逝。在祝融峰（南嶽衡山主峰）的西邊山腳，洞庭湖的南面，用金石雕刻的碑文將流傳億萬年。
柳子厚（柳宗元）又在石碑的背面題寫道：『通常安葬佛塔是不立墓穴的，因此立碑是不合規矩的。然而，過去王公貴族的禮制中，允許用立碑的方式來安葬。後來子孫沿襲舊制，不加改變，於是就銘刻死者的德行，以求長久流傳於世。到了秦始皇在山石上刻字，稱頌他的功德，也稱之為碑，於是立碑的做法就流行起來。既然如此，那麼為佛塔立碑也是可以的。凡是安葬佛塔，如果他的門徒眾多，就能立碑。晉朝和宋朝崇尚佛法，所以所立的碑文大多是關於佛法的。梁朝崇尚禪宗，所以碑文大多是關於禪宗的。如果佛法不能普遍施行，禪宗不能廣泛傳播，那麼戒律就會存在。所以近代的碑文大多是關於戒律的。凡是安葬佛塔，從來沒有比丘尼主持立碑的事情。現在只有無染（比丘尼的名字）確實是流著眼淚來請求，她的意志更加堅定。她又能說出她師父的其他德行，非常詳盡。所以把這些寫在碑的背面。她的師父主持戒律事務共二十二年。宰相齊公映、李公泌、趙公憬，尚書曹王皋，裴公胄，侍郎令狐公峘，有的是她的師父，有的是她的朋友。齊公親自拿著經書接受師父的教誨，學習佛法的大義，作為弟子。無染又說她的師父小時候，夢見一個大人戴著白色的帽子，穿著白色的鞋子來告訴他說：『將來在南嶽弘揚我的佛法的人一定是您啊。』後來果然應驗了。將要圓寂的時候，夜裡有光明和笙磬的聲音，大家都看見聽見了。像這樣的事情很多。因為這些是儒家學者所不談論的，但是無染勤懇地來請求，所以最後把這些也寫在碑上。無染是韋氏的女兒，世代顯貴，現在主持衡山的戒律。』
（十九）南海經略使馬總，因為曹溪六祖（慧能）沒有謚號，就向朝廷請求賜予謚號。皇帝賜予的謚號是『大鑒』。馬總於是命令河東人柳宗元撰寫賜謚碑的碑文。碑文的內容是：『扶風公（馬總）廉潔地治理嶺南三年，因為佛教第六祖（慧能）沒有稱號，上書朝廷請求賜予謚號。皇帝下詔賜謚號為大鑒禪師，塔的名字叫做靈照之塔。元和十年十月十三日，尚書祠部的符文下達到都府。馬總命令部吏和州司功掾向六祖的寺廟宣告這件事。』
【English Translation】 English version: Virtue and demeanor are inherited. The Dharma pervades the continents, and the beautiful reputation will not fade away. At the western foot of Mount Zhurong (the main peak of Mount Heng in the Southern Marchmount), south of Dongting Lake, the inscription carved in gold and stone will be passed down for billions of years.
Liu Zihou (Liu Zongyuan) further inscribed on the back of the stele: 'Generally, when burying a stupa, there is no burial chamber, so erecting a stele is not appropriate. However, in the past, the rites of royal families allowed the use of steles for burial. Later generations followed the old system and did not change it, so they inscribed the virtues of the deceased to seek long-term transmission to the world. When Emperor Qin Shi Huang carved words on the mountain stones to praise his merits, it was also called a stele, so the practice of erecting steles became popular. In that case, it is also appropriate to erect a stele for a stupa. Whenever a stupa is buried, if its disciples are numerous, they can erect a stele. The Jin and Song dynasties admired the Dharma, so most of the inscriptions on the steles were about the Dharma. The Liang dynasty admired Zen, so most of the inscriptions on the steles were about Zen. If the Dharma cannot be universally practiced and Zen cannot be widely spread, then the precepts will exist. Therefore, most of the steles in modern times are about the precepts. Whenever a stupa is buried, there has never been a Bhikkhuni (Buddhist nun) in charge of the stele affairs. Now only Wuran (the name of the Bhikkhuni) is indeed requesting with tears, and her will is even more firm. She can also speak of her master's other virtues in great detail. Therefore, these are written on the back of the stele. Her master presided over the precept affairs for twenty-two years. Prime Minister Qi Gongying, Li Gongbi, Zhao Gongjing, Minister Cao Wanggao, Pei Gongzhou, and Attendant Minister Linghu Gonghuan were either her master or her friends. Duke Qi personally held the scriptures to receive the master's teachings and learn the great meaning of the Dharma as a disciple. Wuran also said that when her master was a child, he dreamed of an adult wearing a white hat and white shoes who came to tell him: 'You must be the one who will promote my Dharma in the Southern Marchmount in the future.' Later, it came true. When he was about to pass away, there was light and the sound of sheng (a reed pipe wind instrument) and qing (a chime stone) at night, and everyone saw and heard it. There are many things like this. Because these are not talked about by Confucian scholars, but Wuran diligently requested, so in the end, these are also written on the stele. Wuran is the daughter of the Wei family, whose family has been prominent for generations, and now presides over the precepts of Mount Heng.'
(19) Ma Zong, the Pacification Commissioner of the South Sea, requested the court to grant a posthumous title to the Sixth Patriarch (Huineng) of Caoxi because he had no posthumous title. The emperor granted the posthumous title 'Dajian' (Great Mirror). Ma Zong then ordered Liu Zongyuan of Hedong to write the inscription for the stele of the posthumous title. The content of the inscription is: 'Duke Fufeng (Ma Zong) governed Lingnan with integrity for three years. Because the Sixth Patriarch (Huineng) of Buddhism had no title, he wrote to the court requesting a posthumous title. The emperor issued an edict granting the posthumous title 'Dajian Zen Master', and the name of the pagoda is Lingzhao Pagoda. On the thirteenth day of the tenth month of the tenth year of Yuanhe, the document of the Ministry of Rites and Sacrifices was sent to the capital prefecture. Ma Zong ordered the officials of the ministry and the judicial clerk of the state to announce this matter to the Sixth Patriarch's temple.'
祠。幢蓋鐘鼓增山盈谷。萬人咸會若聞鬼神。其時學者千有餘人。莫不欣。踴奮勵如師復生。則又感悼涕慕如師始亡。因言曰。自有生物則好鬥奪相賊殺喪其本實。悖乖淫流莫克返于初。孔子無大位。沒以余言持世。更楊墨黃老益雜其術分裂。而吾浮圖說后出。推離還源合所謂生而靜者。梁氏好作。有為。師達磨譏之空術益顯。六傳至大鑒。大鑒始以能勞苦服役。一聽其言。言希以究。師用感動遂受信具。遁隱南海上。人無聞知。又十六年度其可行。乃居曹溪為人師。會學去來常數千人。其道以無為為有。以空洞為實。以廣大不蕩為歸。其教人始以性善終以性善。不假耘鋤本其靜矣。中宗聞名使倖臣再徴。不能致。取其言以為心術。其說具在。今布天下。凡言禪皆本曹溪。大鑒去世百有六年。凡治廣部而以名聞者以十數莫能揭其號。今乃始告天子得大謚。豐佐吾道。其可無辭。公始立朝以儒重。刺虔州都護安南。由海中大蠻夷。連身毒之西。浮舶聽命咸被公德。受旗纛節鉞來蒞南海。屬國如林。不殺不怒而人畏無噩。允克光于有仁昭列大鑒。莫如公宜。其徒之老乃易石于宇下。使來謁辭。其辭曰。達磨幹幹傳佛語心。六承其授大鑒是臨。勞勤專默終揖于深。抱其信器行海之陰。其道爰施在溪之曹。庬合猥附。不夷其高
【現代漢語翻譯】 祠（祠堂）。幢蓋（裝飾華麗的傘蓋）鐘鼓增山盈谷。萬人咸會，若聞鬼神。其時學者千有餘人，莫不欣躍奮勵，如師復生；則又感悼涕慕，如師始亡。因而言曰：『自有生物，則好鬥奪，相賊殺，喪其本實，悖乖淫流，莫克返于初。』孔子無大位，沒以余言持世，更楊墨黃老，益雜其術分裂。而吾浮圖（佛陀）說后出，推離還源，合所謂生而靜者。梁氏好作有為，師達磨（菩提達摩）譏之，空術益顯。六傳至大鑒（慧能）。大鑒始以能勞苦服役，一聽其言，言希以究。師用感動，遂受信具，遁隱南海上，人無聞知。又十六年度其可行，乃居曹溪（地名）為人師。會學去來，常數千人。其道以無為為有，以空洞為實，以廣大不蕩為歸。其教人始以性善，終以性善，不假耘鋤，本其靜矣。中宗聞名，使倖臣再徴，不能致。取其言以為心術。其說具在，今布天下。凡言禪皆本曹溪。大鑒去世百有六年，凡治廣部而以名聞者以十數，莫能揭其號。今乃始告天子，得大謚，豐佐吾道，其可無辭？公始立朝以儒重，刺虔州都護安南。由海中大蠻夷，連身毒（印度）之西，浮舶聽命，咸被公德。受旗纛（旗幟）節鉞（古代兵符）來蒞南海。屬國如林，不殺不怒而人畏無噩。允克光于有仁，昭列大鑒，莫如公宜。其徒之老，乃易石于宇下，使來謁辭。其辭曰：『達磨幹幹，傳佛語心。六承其授，大鑒是臨。勞勤專默，終揖于深。抱其信器，行海之陰。其道爰施，在溪之曹。庬合猥附，不夷其高。』
【English Translation】 Shrines (ancestral halls). Banners, canopies, bells, and drums amplified the mountains and filled the valleys. Tens of thousands of people gathered, as if hearing the voices of ghosts and spirits. At that time, there were more than a thousand scholars, all rejoicing and striving forward as if their teacher had been resurrected; then again, they felt sorrow and longing, as if their teacher had just passed away. Therefore, it was said: 'Since living beings exist, they are prone to fighting, plundering, harming, and killing each other, losing their original essence, acting against nature, indulging in licentiousness, and unable to return to their original state.' Confucius, without a high position, upheld the world with his remaining words after his death, but the doctrines of Yang Zhu, Mozi, Huang-Lao further complicated and fragmented his teachings. Our Buddhist teachings came later, advocating detachment and returning to the source, aligning with the idea of being tranquil from birth. The Liang dynasty favored active intervention, which was criticized by the teacher Bodhidharma (達磨), making the doctrine of emptiness more prominent. It was passed down six generations to Dajian (大鑒, Huineng). Dajian initially served diligently through hard labor. Once he listened to the words of a master, he was able to understand the profound meaning. The master was moved and gave him the robes of transmission. Dajian then went into hiding on the South Sea, unknown to anyone. After sixteen years, judging it was the right time, he resided in Caoxi (曹溪) as a teacher. The number of students coming and going often reached several thousand. His teachings regarded non-action as action, emptiness as reality, and vastness without dissipation as the ultimate goal. He taught people that their nature is inherently good from beginning to end, requiring no cultivation, as it is fundamentally tranquil. Emperor Zhongzong heard of his reputation and sent his favored officials to invite him again and again, but they could not succeed. He adopted Dajian's words as principles for his mind. His teachings are fully recorded and now spread throughout the world. All schools of Chan (禪) Buddhism originate from Caoxi. One hundred and six years after Dajian's death, among the dozens of officials who governed Guang Province and were known for their fame, none could reveal his title. Now, finally, he has been reported to the Emperor and received a great posthumous title, greatly assisting our path. How can there be no words of praise? You, sir, initially established yourself in the court with Confucianism, and were appointed as the Protector-General of Qianzhou and Annam. From the great barbarians in the sea, connected to the west of India (身毒), merchant ships obeyed your orders and were all influenced by your virtue. Receiving flags, banners (旗纛), and ceremonial axes (節鉞), you came to govern the South Sea. Subordinate countries were like a forest, and people feared you without you killing or being angry. It is truly fitting for you to glorify benevolence and clearly honor Dajian; no one is more suitable than you. The elders among his disciples then replaced the stone under the eaves and sent someone to present a farewell address. The address said: 'Bodhidharma (達磨) diligently transmitted the Buddha's words and mind. Six generations received his teachings, and Dajian (大鑒) was the one who arrived. He labored diligently in silence, ultimately bowing deeply. Holding his trusted robe, he went into hiding by the sea. His teachings were first implemented in Caoxi (曹溪). Vast numbers gathered and attached themselves, not diminishing his height.'
。傳告咸陳唯道之褒。生而性善在物而具。荒流奔軼乃萬其趣。匪思愈亂匪覺滋誤。由師內鑒咸護于素。不植乎根不耘乎苗。中一外融有粹孔昭。在帝中宗聘言于朝。陰翊王度俾人逍遙越百有六祀號謚不紀。由扶風公告今天子。尚書既復大行乃誄。光于南土。其法再起。厥徒萬億同悼齊喜。惟師教所被。洎扶風公所履咸戴天子。天子休命嘉公德美。溢於海夷浮圖是視。師以仁傳公以仁理。謁辭圖堅永胤不已。
宋紹興二年。東坡居士過曹溪。題曰。釋迦以文教。其譯于中國。必托于儒之能言者。然後傳遠。故大乘諸經至首楞嚴。則委曲精盡勝妙獨出。以房融筆授故也。柳子厚南遷始究佛法。作曹溪南嶽諸碑。妙絕古今。而南華今無石刻。長老重辨師。儒釋兼通道學純備。以謂自唐至今頌述祖師者多矣。未有通亮典則如子厚者。蓋推本其言與孟軻氏合。其可不使學者日見而誦之。乃具石請予書其文。
(二十 丙申) 臺山隱峰禪師。自衡岳之五臺。道由淮右屬吳元濟阻兵蔡州違拒王命。官軍與賊交鋒未決勝負。師曰。吾當少解其患。乃震錫空中飛身而過。兩軍將士仰觀嘆異鬥心頓息。以是官軍得成其功焉。師姓鄧氏。幼若不慧。父母聽其出家。既具戒參馬祖。言下契旨。一日推車次。祖展腳在路上。師曰
【現代漢語翻譯】 現代漢語譯本：傳揚並陳述唯道（指唯一的真理）的讚美。生命生來就具有善良的本性，萬物都具備這種本性。荒謬的潮流奔騰放縱，呈現出萬千種不同的方向。不去思考反而更加混亂，不去覺悟反而更加錯誤。通過老師的內在鑑別，都能夠守護本真的善良。不種植根基，也不耕耘幼苗，內心純一，外在融合，光明磊落。在帝中宗（指皇帝）時期，聘請他到朝廷進言。暗中輔佐王道，使人民逍遙自在。經歷一百零六年，沒有留下謚號和記載。由扶風公告訴當今天子。尚書已經恢復，大行（指高僧圓寂）之後才撰寫誄文。光耀于南方。他的佛法再次興起。他的弟子成千上萬，一同悲痛，一同歡喜。只是老師的教誨所普及的地方，以及扶風公所經歷的地方，都擁戴天子。天子讚美他的功德美好，傳揚到海外，浮圖（指佛像）都注視著他。老師以仁愛傳道，扶風公以仁愛治理。告別時留下的圖畫堅固，永遠傳承不息。
宋紹興二年，東坡居士（蘇軾的別稱）路過曹溪（地名，位於廣東韶關），題寫道：『釋迦（釋迦牟尼佛）用文字教化，翻譯到中國，必定要依靠精通儒家學說的人才能表達。這樣才能傳播久遠。所以大乘佛教的經典，到了《首楞嚴經》（佛教經典名）就委婉精妙，殊勝獨特。因為有房融（人名，唐朝官員）的筆授。』柳子厚（柳宗元的字）被貶到南方后才深入研究佛法，創作了《曹溪南嶽諸碑》，精妙絕倫，古今罕見。而南華寺（寺廟名）現在沒有石刻。長老重辨法師，儒釋兼通，道學純備。認為自唐朝至今，頌揚祖師的人很多，沒有像柳子厚那樣通透明白、典雅規範的。大概是因為他的言論與孟軻（孟子）的思想相合。怎麼能不讓學者每天看到並誦讀呢？於是準備了石碑，請求我書寫他的文章。
(二十 丙申) 臺山隱峰禪師，從衡岳（山名，位於湖南）前往五臺山（山名，位於山西），路過淮右（地名），正趕上吳元濟（人名，唐朝藩鎮）在蔡州（地名，位於河南）起兵叛亂，違抗王命。官軍與叛軍交戰，勝負未分。禪師說：『我應當稍微解除他們的禍患。』於是震動錫杖（僧人所持法器）飛身而過。兩軍將士仰頭觀看，驚歎奇異，戰鬥之心頓時平息。因此官軍得以成功平定叛亂。禪師姓鄧，小時候好像不太聰明。父母聽從他出家。受戒后參拜馬祖（馬祖道一禪師），言語之間領悟了禪旨。一天，推車的時候，馬祖把腳伸在路上。禪師說：
【English Translation】 English version: Spreading and praising the merits of the only Dao (the only truth). Life is born with inherent goodness, and all things possess this nature. Absurd currents rush and run wild, presenting myriad different directions. Without thinking, one becomes more confused; without awakening, one falls into greater error. Through the teacher's inner discernment, one can safeguard their original goodness. Neither planting roots nor cultivating seedlings, the inner self is pure, the outer self is integrated, and one's integrity is bright and clear. During the reign of Emperor Zhongzong, he was invited to the court to offer advice. Secretly assisting the king's way, he allowed the people to live freely and at ease. After one hundred and six years, no posthumous title or record remained. The Duke of Fufeng informed the current emperor. The position of the Minister of the Left has been restored, and after his passing (referring to the death of a high monk), a eulogy was written. His light shines upon the South. His Dharma rises again. His disciples, numbering in the millions, grieve and rejoice together. Only the teacher's teachings are widespread, and the places the Duke of Fufeng experienced all support the Emperor. The Emperor praises his virtuous merits, spreading them overseas, and the stupas (referring to Buddha statues) gaze upon him. The teacher transmits the Dao with benevolence, and the Duke of Fufeng governs with benevolence. The painting left at his farewell is firm, and the lineage continues forever.
In the second year of Shaoxing in the Song Dynasty, Layman Dongpo (Su Shi's alias) passed by Caoxi (place name, located in Shaoguan, Guangdong) and wrote: 'Sakyamuni (Sakyamuni Buddha) uses written teachings, and when translated into Chinese, it must rely on those who are proficient in Confucianism to express it. Only then can it be spread far and wide. Therefore, the Mahayana Buddhist scriptures, reaching the 'Surangama Sutra' (name of a Buddhist scripture), are subtle, exquisite, supremely wonderful, and unique. This is because of the writing of Fang Rong (personal name, Tang Dynasty official).' Liu Zihou (Liu Zongyuan's courtesy name) only deeply studied Buddhism after being demoted to the South, creating the 'Caoxi Nanyue Steles,' which are exquisitely beautiful and rare throughout history. However, Nanhua Temple (temple name) now has no stone inscriptions. Elder Chongbian, a master of both Confucianism and Buddhism, is purely equipped with Daoist learning. He believes that since the Tang Dynasty, there have been many who praised the patriarchs, but none as clear, bright, elegant, and standard as Liu Zihou. This is probably because his words are in line with the thoughts of Mencius. How can we not let scholars see and recite it every day? Therefore, he prepared a stone tablet and requested me to write his article.
(Twenty Bing Shen) Chan Master Yin Feng of Mount Tai, traveling from Mount Heng (mountain name, located in Hunan) to Mount Wutai (mountain name, located in Shanxi), passed through Huaiyou (place name), just as Wu Yuanji (personal name, Tang Dynasty warlord) raised troops in Caizhou (place name, located in Henan) to rebel, defying the imperial orders. The government army and the rebel army were fighting, and the victory was undecided. The Chan Master said: 'I should slightly relieve their suffering.' So he shook his staff (a Buddhist instrument held by monks) and flew over. The soldiers of both armies looked up, marveling at the strangeness, and the heart of battle suddenly subsided. Therefore, the government army was able to successfully quell the rebellion. The Chan Master's surname was Deng, and he seemed not very intelligent as a child. His parents listened to him becoming a monk. After being ordained, he visited Mazu (Chan Master Mazu Daoyi), and he understood the essence of Chan in his words. One day, while pushing a cart, Mazu stretched his foot on the road. The Chan Master said:
。請收足。祖曰。已展不收。師曰。已進不退。遂推車碾過。祖腳損。歸法堂執斧子曰。適來碾損老僧腳底出來。師便出於祖前引頸就之。祖乃置斧。其後遍歷諸方所至輒有奇詭久之。以神異頗顯。恐成惑眾。乃入臺山金剛窟前將示寂。問于眾曰。諸方遷化坐去臥去吾皆見之。還有立化者否。眾曰。有之。師曰。還有倒化者否。眾曰。未嘗有也。師乃倒殖而化。亭亭然其衣亦皆順體。眾為舁尸荼毗。䇄然不動。遠近瞻禮嘆異。師有妹為尼。時亦在彼。乃附近而咄之曰。老兄平日惱亂諸方不循法律。死更熒惑於人。乃以手推之。僨然而踣。於是阇維收舍利塔於五臺云。
(二十一) 主歸宗智常禪師。目有重瞳。遂用藥手按摩。久而目眥俱赤。世號拭眼歸宗。江州刺史李渤問曰。教中謂須彌納芥子。渤則不疑。芥子納須彌。莫是妄談否。師云。人傳史君讀萬卷書。是否。渤曰然。師曰。摩頂至踵如椰子大。萬卷書向什麼處著。渤俯首而已。又問。一大藏教明得什麼邊事。師舉拳示之云。會么。渤云。不會。師云。這個措大拳頭也不識。渤云。請師指示。師曰。會則途中受用。不會則世諦流佈。師嘗示眾曰。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立空度時光。諸子莫錯用心。無人替汝。亦無汝
{ "translations": [ "現代漢語譯本：\n「請收下這些。」祖師說：「已經施捨出去的，不再收回。」禪師說：「已經奉獻上去的，沒有退回的道理。」於是推車碾了過去，祖師的腳因此受傷。祖師回到法堂，拿著斧子說：「剛才碾傷老僧腳的人出來！」禪師便走到祖師面前，伸長脖子等待。祖師於是放下斧子。之後禪師遊歷各地，所到之處常常有奇異的事情發生，時間久了，因為顯現神異而有些出名。他擔心這樣會迷惑眾人，於是前往五臺山金剛窟前，將要示寂。他問眾人說：「各方遷化，坐著去、躺著去的，我都見過了。還有站著圓寂的嗎？」眾人說：「有。」禪師說：「還有倒立圓寂的嗎？」眾人說：「沒有過。」禪師於是倒立而圓寂，筆直挺立，他的衣服也都順著身體。眾人為他抬尸荼毗，禪師仍然屹立不動。遠近的人瞻仰禮拜，嘆息稱奇。禪師有個妹妹是尼姑，當時也在那裡，便走近呵斥他說：「老兄平日裡擾亂各方，不遵守法律，死了還要迷惑人！」於是用手推他，禪師便倒了下來。於是火化，收取捨利，建塔於五臺山，這就是歸宗禪師的故事。\n\n(二十一) 歸宗智常禪師，眼睛有雙重瞳仁，於是用藥物進行手術，時間久了，眼眶都變紅了，世人稱他為『拭眼歸宗』。江州刺史李渤問道：『教義中說須彌山能容納于芥子之中，我對此並不懷疑。但芥子能容納須彌山，莫非是虛妄之談嗎？』禪師說：『人們都說史君讀過萬卷書，是這樣嗎？』李渤說：『是的。』禪師說：『從頭頂到腳跟，像椰子那麼大，萬卷書放在哪裡呢？』李渤低頭不語。又問：『一部大藏經，說明了什麼事情？』禪師舉起拳頭給他看，說：『明白嗎？』李渤說：『不明白。』禪師說：『你這個書呆子，連拳頭也不認識。』李渤說：『請禪師指示。』禪師說：『明白就在途中受用，不明白就在世俗中流傳。』禪師曾經對眾人說：『從前的古德不是沒有見解，他們是高尚之士，不同於普通人。現在的人不能自成自立，空度時光。你們不要用錯心思，沒有人能代替你，也沒有一個「你」可以被代替。』」 ], "english_translations": [ "English version:\n'Please accept these.' The Patriarch said, 'What has been given away will not be taken back.' The Master said, 'What has been offered will not be retracted.' Thereupon, he pushed the cart and ran over the Patriarch, injuring his foot. The Patriarch returned to the Dharma Hall, holding an axe, and said, 'Whoever ran over this old monk's foot, come out!' The Master then stepped forward before the Patriarch, stretching out his neck to receive the blow. The Patriarch then put down the axe. Afterwards, he traveled to various places, and wherever he went, strange things often occurred. After a long time, he became somewhat famous for displaying supernatural powers. Fearing that this would mislead the masses, he went to the Vajra Cave on Mount Wutai, intending to enter Parinirvana. He asked the assembly, 'I have seen the transformations of various places, sitting and lying down. Is there anyone who has attained Nirvana standing up?' The assembly said, 'Yes.' The Master said, 'Is there anyone who has attained Nirvana upside down?' The assembly said, 'Never.' The Master then attained Nirvana upside down, standing upright, his clothes all following his body. The assembly carried his body for cremation, but he remained standing still. People from far and near came to pay their respects, sighing in wonder. The Master had a sister who was a nun, and she was also there at the time. She approached and scolded him, saying, 'Elder brother, you have disturbed various places on weekdays, not following the rules. Even in death, you are still deceiving people!' Then she pushed him with her hand, and he fell down. Thereupon, they cremated him, collected his relics, and built a stupa on Mount Wutai. This is the story of Guizong (Guizong: Name of the Zen master).\n\n(21) Zen Master Zhichang of Guizong (Guizong: Name of the temple), had double pupils in his eyes. He then underwent surgery with medicine, and after a long time, his eye sockets turned red. People called him 'Wiping-Eyes Guizong'. Li Bo (Li Bo: Name of the person), the prefect of Jiangzhou, asked, 'The teachings say that Mount Sumeru (Sumeru: The central world-mountain in Buddhist cosmology) can be contained within a mustard seed. I do not doubt this. But can a mustard seed contain Mount Sumeru? Is this not a false statement?' The Master said, 'People say that Prefect Li has read ten thousand books, is that so?' Li Bo said, 'Yes.' The Master said, 'From the top of your head to the soles of your feet, as big as a coconut, where are the ten thousand books stored?' Li Bo lowered his head and said nothing. He then asked, 'What does a complete Tripitaka (Tripitaka: The collection of Buddhist scriptures) explain?' The Master raised his fist to show him, saying, 'Do you understand?' Li Bo said, 'I do not understand.' The Master said, 'You bookworm, you don't even recognize a fist.' Li Bo said, 'Please instruct me, Master.' The Master said, 'If you understand, you will benefit on the way; if you do not understand, it will spread in the mundane world.' The Master once said to the assembly, 'The ancient worthies of the past were not without understanding. They were noble people, different from ordinary people. People today cannot become self-sufficient and independent, wasting their time. Do not use your minds wrongly, no one can replace you, and there is no 'you' that can be replaced.'" ] }
用心處。莫就他覓。從前只是依他作解。發言皆滯。光不透脫。只為目前有物。僧問。如何是玄旨。師云。無人能解。僧云。曏者如何。師云。有向即乖。僧云。豈無方便令學人得入。師云。觀音妙智力能救世間苦。僧云。如何是觀音妙智力。師敲頂蓋三下云。還聞么。僧云聞。師云。我何不聞。僧無語。即以棒趁下。復一日上堂云。吾今欲說禪。諸子總近前。大眾近前。師云。汝聽觀音行善應諸方所。僧云。如何是觀音行。師乃彈指云。諸人還聞否。僧云聞。師云。一隊漢向這裡覓個什麼。以棒趁下。大笑歸方丈。師沒。有賢者贊其像曰。知見一何高。拭眼避天位。回觀洗耳人。千古未為愧。
(廿二) 供奉吳元卿者。敏悟絕人。憲宗殊喜之。一日在昭陽宮。見群芳敷榮賞玩徘徊。倏聞空中有聲曰。虛幻之相開謝不停。能壞善根仁者安可嗜之元卿猛省志脫塵俗。帝一日遊宮。問曰。卿何不樂。對曰。臣幼不食葷。志願從釋。帝曰。朕視卿若昆弟。但富貴欲出人表者不違卿。惟出家不可。既浹旬而容貌瘦悴。帝憫而詔曰。如卿愿任選日遠近奏來。元卿荷恩致謝。尋得鄉報母患。乞歸寧。帝厚賜津遣。元卿至家。會韜光法師勉之。謁鳥窠禪師。啟曰。弟子七歲蔬食。十一受五戒。今年二十有二。為出家故休官。
【現代漢語翻譯】 現代漢語譯本： 用心之處，不要向別處尋找。從前只是依照他人解釋來理解，一發言就感到遲滯，智慧的光芒無法透徹顯現，只因爲眼前有所執著。有僧人問：『什麼是玄妙的宗旨？』 禪師說：『沒有人能夠解釋。』 僧人說：『那麼，趨向它又如何呢？』 禪師說：『有所趨向就錯了。』 僧人說：『難道沒有方便的方法讓學人得以進入嗎？』 禪師說：『觀音菩薩以其不可思議的智慧力量，能夠救度世間一切苦難。』 僧人問：『什麼是觀音菩薩不可思議的智慧力量？』 禪師敲擊僧人的頭頂三下，說：『聽到了嗎？』 僧人說：『聽到了。』 禪師說：『那我為什麼聽不到？』 僧人無言以對。禪師就用棒子將他趕了出去。
又有一天，禪師上堂說法，說：『我今天要說禪，你們都靠近前來。』 大眾靠近前來。禪師說：『你們聽著，觀音菩薩的修行，善於應化在各個地方。』 僧人問：『什麼是觀音菩薩的修行？』 禪師就彈指一下，說：『你們聽到了嗎？』 僧人說：『聽到了。』 禪師說：『你們這群人在這裡尋找什麼？』 用棒子將他們趕了出去，然後大笑著回到方丈。
禪師圓寂后，有賢者讚頌他的畫像說：『他的知見是多麼高超啊！擦亮眼睛也要避開他的天位。回頭看看那些洗耳恭聽的人，千百年來也不會感到慚愧。』 供奉吳元卿，天資聰穎，見解超群。憲宗皇帝非常喜歡他。有一天，在昭陽宮，吳元卿看到各種花朵盛開，賞玩徘徊。忽然聽到空中有聲音說：『虛幻的景象，開謝不停，能夠破壞善良的根本，有仁德的人怎麼可以貪戀它呢？』 吳元卿猛然醒悟，立志擺脫塵俗。皇帝有一天遊玩宮中，問吳元卿說：『你為什麼不快樂？』 吳元卿回答說：『我從小就不吃葷，立志要跟隨佛陀修行。』 皇帝說：『我看待你就像兄弟一樣，只要是想富貴超過別人，我不會阻止你，唯獨出家不行。』 過了十幾天，吳元卿容貌憔悴。皇帝憐憫他，就下詔說：『如果這是你的願望，你可以自己選擇日子，遠近都可以奏報上來。』 吳元卿感謝皇帝的恩典。不久，他得到家鄉的報告，說母親生病了，請求回家探望。皇帝給予豐厚的賞賜和路費，讓他回去。吳元卿回到家，遇到韜光法師勸勉他，於是去拜見鳥窠禪師，稟告說：『弟子七歲開始吃素，十一歲受五戒，今年二十二歲，爲了出家，辭去了官職。』
【English Translation】 English version: 'Where to apply your mind? Do not seek it elsewhere. In the past, you only relied on others' interpretations. Your speech is always stagnant, and the light of wisdom cannot penetrate because you are attached to things before you.' A monk asked, 'What is the profound principle (xuanzhi)?' The Master said, 'No one can explain it.' The monk said, 'What about directing oneself towards it?' The Master said, 'Having direction is already wrong.' The monk said, 'Isn't there a convenient way for students to enter?' The Master said, 'The wondrous power of Avalokiteśvara's (Guanyin) wisdom can save the world from suffering.' The monk asked, 'What is the wondrous power of Avalokiteśvara's wisdom?' The Master knocked the monk's head three times and said, 'Do you hear it?' The monk said, 'I hear it.' The Master said, 'Why don't I hear it?' The monk was speechless. The Master then chased him away with a stick. One day, the Master ascended the platform and said, 'Today I want to speak about Chan (Zen), all of you come closer.' The assembly came closer. The Master said, 'Listen, Avalokiteśvara's (Guanyin) practice skillfully responds to all places.' A monk asked, 'What is Avalokiteśvara's practice?' The Master snapped his fingers and said, 'Do you all hear it?' The monk said, 'I hear it.' The Master said, 'What are you all looking for here?' He chased them away with a stick and laughed loudly as he returned to his abbot's room. After the Master passed away, a wise man praised his image, saying, 'How high his knowledge and insight are! Wipe your eyes and avoid his heavenly seat. Looking back at those who listen attentively, they will not feel ashamed for thousands of years.' Wu Yuanqing, a courtier, was exceptionally intelligent and insightful. Emperor Xianzong greatly favored him. One day, in Zhaoyang Palace, Wu Yuanqing saw various flowers blooming and lingered to admire them. Suddenly, he heard a voice in the air saying, 'Illusory appearances bloom and fade without ceasing, capable of destroying the roots of goodness. How can a benevolent person be attached to them?' Wu Yuanqing suddenly awakened and resolved to escape worldly affairs. One day, the Emperor was touring the palace and asked Wu Yuanqing, 'Why are you not happy?' Wu Yuanqing replied, 'Since childhood, I have not eaten meat and have vowed to follow the Buddha's teachings.' The Emperor said, 'I regard you as a brother. If you desire wealth and honor to surpass others, I will not stop you, but I cannot allow you to become a monk.' After ten days, Wu Yuanqing's appearance became gaunt and haggard. The Emperor took pity on him and issued an edict saying, 'If this is your wish, you may choose a date, near or far, and report it to me.' Wu Yuanqing thanked the Emperor for his grace. Soon after, he received news from his hometown that his mother was ill and requested to return home to visit her. The Emperor bestowed generous gifts and travel expenses to allow him to return. Wu Yuanqing returned home and met Dharma Master Taoguang, who encouraged him. He then went to visit Zen Master Niaoke and reported, 'This disciple has been vegetarian since the age of seven, received the five precepts at the age of eleven, and is now twenty-two years old. For the sake of becoming a monk, I have resigned from my official position.'
愿和尚授與僧相。鳥窠曰。今時為僧鮮有精苦者行多浮濫。元卿曰。本凈非琢磨。元明不隨照。曰汝若了凈智妙圓體自空寂。即真出家何假外相。汝當爲在家菩薩戒施俱修如孫許之流也。元卿曰。理雖如是。然非本志。倘蒙攝受則誓遵師教。如是三請皆不諾。韜光為勸請曰。宮使未嘗娶。亦不畜侍女。禪師若不攝受。其誰能度之。鳥窠乃與披剃具戒。法號會通。晝夜精進誦大乘經習安般三昧。忽一日固辭遊方。鳥窠曰。汝將何往。曰會通為法出家。以和尚不垂慈誨。今往諸方學佛法去。窠于身上拈起布毛吹之。通遂悟玄旨。時號布毛侍者云。◎
(二十三) ◎重巽法師。自湘西赴其叔父中丞之請。柳子厚贈之以序曰。或問宗元曰。悉矣子之得於巽上人也。其道果何如哉。對曰。吾自幼學佛。求其道積三十年。世之言者罕能通其說。于零陵吾獨有得焉。且佛之言。吾不可得而聞之矣。其存於世者。獨遺其書。不于其書而求之。則無以得其言。言且不可得。況其意乎。今是上人。窮其書得其言諭其意。推而大之。逾萬言而不煩。總而括之。立片詞而不遺。與夫世之析章句徴文字。言至虛之極則蕩而失守。辨群有之伙則泥而皆存者。其不以遠乎。以吾所聞知。凡世之善言佛者。于吾則惠誠師。荊則海雲師。楚之南則
【現代漢語翻譯】 現代漢語譯本： 元卿請求鳥窠禪師為他授與僧人的身份。鳥窠禪師說：『現在當和尚的人很少有精進刻苦的，行為大多浮誇氾濫。』元卿說：『本來的清凈並非通過雕琢磨礪而來，本來的光明不會隨著照耀而改變。』鳥窠禪師說：『你如果了悟清凈智慧的妙用圓滿，體會到本體的空寂，那就是真正的出家，何必假借外在的形式呢？你應該做一位在家的菩薩，戒律和佈施一起修行，就像孫許那樣的人。』元卿說：『道理雖然是這樣，但這並非我的本來的志向。如果蒙您攝受，我發誓遵從您的教導。』像這樣三次請求，鳥窠禪師都沒有答應。韜光禪師勸請說：『宮使（指元卿）不曾娶妻，也不蓄養侍女。禪師如果不攝受他，還有誰能度化他呢？』鳥窠禪師於是為他剃度，授予具足戒，法號會通。會通日夜精進，誦讀大乘經典，修習安般三昧（通過觀察呼吸來達到內心平靜的禪修方法）。忽然有一天，會通堅決地告辭要出去遊方。鳥窠禪師問：『你將要到哪裡去呢？』會通說：『會通爲了佛法而出家，因為和尚您不慈悲教誨我，現在要到各處去學習佛法。』鳥窠禪師從身上拈起一根布毛，吹了一下。會通於是領悟了玄妙的旨意。當時人們稱他為布毛侍者。
重巽法師從湘西去應他叔父中丞的邀請。柳宗元贈送給他一篇序文，說：有人問柳宗元說：『我完全瞭解您從巽上人那裡學到的東西了。他的道究竟是怎樣的呢？』柳宗元回答說：『我從小學習佛法，尋求其中的道理積累了三十年。世上談論佛法的人很少能通達其中的道理。在零陵，我唯獨有所得。而且佛的言語，我不可能再聽到了。存在於世上的，只有遺留下來的書籍。不從書籍中尋求，就無法得到他的言語。言語尚且無法得到，更何況他的意旨呢？現在這位上人，窮盡佛經，得到了佛的言語，領悟了佛的意旨，推而廣之，即使寫上萬字也不覺得繁瑣；總括起來，即使只用片言隻語也不會遺漏。那些分析章節語句，考證文字，言說到虛無的極致就放蕩而失去操守，辨析萬物的眾多就拘泥而全部保留的人，難道不是相差很遠嗎？據我所知，凡是世上善於談論佛法的人，對我來說，惠誠法師，荊州的海云法師，楚地南部』
【English Translation】 English version: Yuanqing requested Venerable Niaoke (Bird's Nest) to ordain him as a monk. Venerable Niaoke said, 'Nowadays, there are few monks who are diligent and assiduous; their behavior is mostly superficial and excessive.' Yuanqing said, 'Original purity does not come from carving and polishing; original brightness does not change with illumination.' Venerable Niaoke said, 'If you understand the wonderful completeness of pure wisdom and realize the emptiness of the essence, that is true renunciation. Why rely on external forms? You should be a lay Bodhisattva, cultivating both precepts and giving, like Sun Xu.' Yuanqing said, 'The principle is indeed so, but this is not my original aspiration. If I am accepted by you, I vow to follow your teachings.' He requested three times in this way, but Venerable Niaoke did not agree. Venerable Taoguang persuaded, 'The palace envoy (referring to Yuanqing) has never married, nor does he keep maids. If the Zen master does not accept him, who else can liberate him?' Venerable Niaoke then shaved his head, gave him the complete precepts, and gave him the Dharma name Huitong. Huitong diligently recited the Mahayana Sutras day and night, and practiced Anapanasati Samadhi (a meditation method to achieve inner peace by observing the breath). Suddenly one day, Huitong firmly bid farewell to travel. Venerable Niaoke asked, 'Where are you going?' Huitong said, 'Huitong renounced the world for the Dharma. Because you, Venerable, do not compassionately teach me, I will now go to various places to learn the Buddha Dharma.' Venerable Niaoke picked up a piece of cloth fluff from his body and blew on it. Huitong then understood the profound meaning. At that time, people called him the Cloth Fluff Attendant.
Master Chongxun went from Xiangxi to accept the invitation of his uncle, the Vice Minister. Liu Zongyuan presented him with a preface, saying: Someone asked Liu Zongyuan, 'I fully understand what you have learned from Venerable Xun. What is his Dao like?' Liu Zongyuan replied, 'I have studied Buddhism since childhood, seeking its principles for thirty years. Few people in the world who talk about Buddhism can understand its principles. In Lingling, I alone have gained something. Moreover, I can no longer hear the words of the Buddha. What exists in the world are only the books left behind. If you do not seek it in the books, you cannot obtain his words. If the words cannot be obtained, how much more so his intention? Now this Venerable, exhausts the Buddhist scriptures, obtains the Buddha's words, understands the Buddha's intention, and extends it, even if he writes tens of thousands of words, he does not feel it is cumbersome; summarizing it, even if he uses only a few words, he will not omit anything. Those who analyze chapters and sentences, examine words, speak to the extreme of emptiness and then become dissolute and lose their integrity, and those who analyze the multitude of things and then become mired and retain everything, are they not far apart? As far as I know, among those in the world who are good at talking about Buddhism, for me, Master Huicheng, Master Haiyun of Jingzhou, and the southern part of Chu'
重巽師。師之言存。則佛之道不遠矣。惠誠師已死。今之言佛者加少。其由儒而通者。鄭中書洎孟常州。中書見上人執經而師受。且曰。于中道吾得以益達。常州之言曰。從佛法生得佛法分。皆以師友命之。今連帥中丞公具舟來迎。飾館而俟。欲其道之行於遠也。夫豈徒然哉。以中丞公之直清嚴重。中書之辯博。常州之敏達。且猶宗重其道。況若吾之昧昧者乎。夫眾人之和由大人之唱。洞庭之南竟南海。其土汪汪也。求道之多半天下。一唱而大行於遠者。是行有之。則和焉者將若居蟄之有雷不可止也。於是書以為巽上人赴中丞叔父召序。
(二十四) 馬郎婦不知出處。方唐隆盛佛教大行。而陜右俗習騎射。人性沉鷙樂於格鬥。蔑聞三寶之名。不識為善儀則。婦憐其憨乃之其所。人見少婦單子風韻超然姿貌都雅幸其無侍衛無羈屬。欲求為眷。曰我無父母又鮮兄弟。亦欲有歸。然不好世財。但有聰明賢善男子。能誦得我所持經。則吾愿事之。男子眾爭求觀之。婦授以普門品。曰能一夕通此則歸之。至明發誦徹者二十餘輩。婦曰。女子一身家世貞潔。豈以一人而配若等耶。可更別誦。因授以金剛般若所約如故。至旦通者猶十數。婦更授以法華經七軸。約三日。通徹此者定配之。至期獨馬氏子得通。婦曰。君既能過眾
【現代漢語翻譯】 現代漢語譯本： 重巽法師。法師的言論如果能夠流傳下來，那麼佛陀的教義就不會離我們很遠了。惠誠法師已經去世。現在談論佛法的人越來越少。那些通過儒學而通達佛法的人，有鄭中書和孟常州。鄭中書見到上人拿著經書，而重巽法師在接受他的請教，並且說：『從佛法中，我能夠更加通達儒學的中道。』孟常州也說：『從佛法中，我獲得了佛法的益處。』他們都以師友之禮對待重巽法師。現在連帥中丞大人準備了船隻來迎接法師，修飾了館舍來等候，是希望佛法能夠傳播到遠方啊。這難道是偶然的嗎？憑藉中丞大人的正直清廉和莊重，鄭中書的善辯和博學，孟常州的聰敏和通達，他們尚且如此尊崇佛法，更何況像我這樣愚昧的人呢？民眾的和合是由大人物的倡導而形成的。洞庭湖以南直到南海，那裡的土地廣闊無垠。尋求佛法的人遍佈天下大半。只要有人率先倡導，佛法就能在遠方廣為流傳，這是必然的趨勢。那麼響應的人就會像蟄伏的生物聽到雷聲一樣，無法阻止。因此寫下這篇文章，作為重巽上人應中丞叔父之召的序言。
馬郎婦（不知出處的女子）。當時唐朝非常興盛，佛教也大為流行。但是陜右一帶的風俗是騎馬射箭，民風強悍兇猛，喜歡格鬥。他們很少聽到三寶（佛、法、僧）的名號，不明白行善的規範。馬郎婦憐憫他們的愚昧，於是來到了那裡。人們看到她孤身一人，風韻超然，姿容美好端莊，又慶幸她沒有侍衛和約束，都想娶她為妻。馬郎婦說：『我沒有父母，又缺少兄弟，也想有個歸宿。但是我不喜歡世俗的錢財。只要有聰明賢良的男子，能夠背誦我所持的經書，我就願意嫁給他。』男子們爭相求看她所持的經書。馬郎婦就給了他們《普門品》。說：『如果能在一個晚上背誦通順，我就嫁給他。』到第二天早上，能夠背誦通順的有二十多人。馬郎婦說：『我一個女子，家世清白貞潔，怎麼能嫁給你們這麼多人呢？可以再換一部經來背誦。』於是就給了他們《金剛般若經》，約定和上次一樣。到早上，能夠背誦通順的還有十幾人。馬郎婦又給了他們七卷《法華經》，約定三天之內，誰能背誦通順就嫁給誰。到期后，只有馬氏子能夠背誦通順。馬郎婦說：『你既然能夠超過眾人，'
【English Translation】 English version: Reverend Chong Xun. If the words of the master are preserved, then the Buddha's teachings will not be far from us. Reverend Hui Cheng has passed away. Now there are fewer and fewer people talking about Buddhism. Those who understand Buddhism through Confucianism include Zheng Zhongshu and Meng Changzhou. Zheng Zhongshu saw the master holding scriptures, and Reverend Chong Xun was receiving his teachings, and said: 'From Buddhism, I can better understand the middle way of Confucianism.' Meng Changzhou also said: 'From Buddhism, I have gained the benefits of Buddhism.' They both treated Reverend Chong Xun with the courtesy of a teacher and friend. Now the Lian Shuai Zhong Cheng (military commissioner) has prepared ships to welcome the master, and decorated the residence to wait, hoping that Buddhism can be spread to distant places. Is this just a coincidence? With the Zhong Cheng's (military commissioner) uprightness, integrity, and solemnity, Zheng Zhongshu's eloquence and erudition, and Meng Changzhou's intelligence and understanding, they still respect Buddhism so much, let alone someone as ignorant as I am? The harmony of the people is formed by the advocacy of great men. South of Dongting Lake to the South China Sea, the land there is vast and boundless. Most of the people seeking Buddhism are all over the world. As long as someone takes the lead in advocating, Buddhism can be widely spread in distant places, which is an inevitable trend. Then those who respond will be like hibernating creatures hearing thunder, which cannot be stopped. Therefore, I wrote this article as a preface to Reverend Chong Xun's response to the invitation of his uncle, the Zhong Cheng (military commissioner).
Ma Langfu (a woman of unknown origin). At that time, the Tang Dynasty was very prosperous, and Buddhism was also very popular. However, the customs in the Shanxi area were riding and shooting, and the people were fierce and liked fighting. They rarely heard the names of the Three Jewels (Buddha, Dharma, Sangha), and did not understand the norms of doing good. Ma Langfu pitied their ignorance, so she came there. People saw that she was alone, with extraordinary charm and beautiful and dignified appearance, and were glad that she had no guards or restraints, and wanted to marry her. Ma Langfu said: 'I have no parents and lack brothers, and I also want a home. But I don't like worldly wealth. As long as there is a smart and virtuous man who can recite the scriptures I hold, I am willing to marry him.' The men scrambled to see the scriptures she held. Ma Langfu gave them the 'Universal Gate Chapter'. She said: 'If you can recite it fluently in one night, I will marry you.' By the next morning, there were more than twenty people who could recite it fluently. Ma Langfu said: 'I am a woman with a clean and chaste family background, how can I marry so many of you? You can change another scripture to recite.' So she gave them the 'Diamond Sutra', and the agreement was the same as last time. By the morning, there were still more than a dozen people who could recite it fluently. Ma Langfu gave them seven volumes of the 'Lotus Sutra', and agreed that whoever could recite it fluently within three days would marry her. When the time came, only Ma Shizi could recite it fluently. Ma Langfu said: 'Since you can surpass everyone,'
人。可白汝父母具媒妁娉禮。然後可以姻。蓋生人之大節。豈同猥巷不檢者乎。馬氏如約具禮迎之。方至而婦謂曰。適以應接體中不佳。且別室俟少安。與君相見未晚也。馬氏子喜頓之他房。客未散而婦命終。已而壞爛。顧無如之何。遂卜地葬之。未數日有老僧。紫伽黎姿貌古野。仗錫來儀。自謂向女子之親。詣馬氏問其所由。馬氏引至葬所。隨觀者甚眾。僧以錫撥開見其尸已化。唯金鎖子骨。僧就河浴之。挑于錫上謂眾曰。此聖者憫汝等障重纏愛故垂方便化汝。宜思善因免墮苦海。忽然飛空而去。眾見悲泣瞻拜。自是陜右奉佛者眾。由婦之化也。
(二十五) 是歲撫州景雲寺律師上弘卒。江州司馬白居易制碑曰。元和十一年春。廬山東林寺僧道深懷縱如建沖契等凡二十輩。與白黑眾千餘人俱。實持故景雲大德弘公行狀一通贄錢十萬。來詣潯陽請司馬白居易作先師碑。會有故不果。十二年夏作石墳成。復來請。會有病不果。十三年冬作石塔成。又來請。始從之。既而僧返山。眾返聚落。錢返寺府。翌日而文成。明年而碑立。其詞云。我聞乾竺古先生出世法。法要有三。曰戒定慧。戒生定。定生慧。慧生八萬四千法門。是三者迭相為用。若次第言。則定為慧因。戒為定根。根植則苗茂。因樹則果滿。無因求滿。
【現代漢語翻譯】 現代漢語譯本： 人。可以稟告你的父母，備好媒人和聘禮。然後才可以結婚。這可是人生的大事，怎麼能和那些不正經的巷子里的人一樣呢？馬家按照約定備好禮去迎娶她。剛到家，那女子就說：『剛才爲了應酬，身體不太舒服。先在別的房間休息一下，晚些時候再和您相見也不遲。』馬家的兒子很高興，就把她安排到別的房間。客人還沒散去，那女子就去世了。不久屍體就腐爛了，大家也沒辦法。於是就選了塊地把她埋了。沒過幾天，來了一個老和尚，穿著紫色的袈裟，相貌古樸，拄著錫杖走來。自稱是那女子的親戚，到馬家詢問事情的經過。馬家把他領到埋葬的地方。跟隨觀看的人很多。和尚用錫杖撥開墳墓，看見屍體已經化了，只剩下金鎖子骨（一種骨骼）。和尚就把骨頭拿到河裡洗乾淨，挑在錫杖上對大家說：『這位聖者是憐憫你們業障深重，被愛慾纏繞，所以才顯現方便之身來教化你們。應該思考行善的因，以免墮入苦海。』說完忽然飛向天空而去。眾人見了，悲傷地哭泣，瞻仰禮拜。從此，陜右地區信奉佛教的人很多，都是因為這位女子的教化啊。
(二十五) 那年，撫州景雲寺的律師上弘（僧人名號）去世。江州司馬白居易（人名）撰寫碑文說：元和十一年春天，廬山東林寺的僧人道深（僧人名號）、懷縱（僧人名號）、如建（僧人名號）、沖契（僧人名號）等二十人，與僧俗一千多人一起，拿著故景雲寺大德弘公（僧人尊稱）的行狀一份，以及十萬錢，來到潯陽，請求司馬白居易為先師（已故的老師）立碑。當時因為有事沒有成功。十二年夏天，石墳建成，又來請求，又因為生病沒有成功。十三年冬天，石塔建成，又來請求，這才答應了。之後僧人返回山中，眾人返回村落，錢財返回寺廟府庫。第二天碑文就寫成了，第二年石碑就立起來了。碑文的內容是：我聽說乾竺（印度）古代的先生傳授出世之法。佛法要義有三，叫做戒（防止惡行）、定（精神集中）、慧（智慧）。戒產生定，定產生慧，慧產生八萬四千法門。這三者互相作用。如果按順序說，那麼定是慧的因，戒是定的根。根扎得深，苗就茂盛；因種得好，果就圓滿。沒有因卻想求得圓滿，
【English Translation】 English version: A person. You should inform your parents, prepare the matchmaker and betrothal gifts. Only then can you marry. This is a major event in life, how can it be the same as those unrestrained people in the alleys? The Ma family prepared the gifts as agreed and went to welcome her. As soon as they arrived, the woman said, 'I felt unwell earlier while socializing. Let me rest in another room for a while, and it won't be too late to meet you later.' The Ma family's son was very happy and arranged for her to rest in another room. Before the guests had dispersed, the woman passed away. Soon the body decayed, and there was nothing anyone could do. So they chose a piece of land to bury her. Not many days later, an old monk came, wearing a purple kasaya (monk's robe), with an ancient and rustic appearance, walking with a staff. He claimed to be a relative of the woman and came to the Ma family to inquire about what had happened. The Ma family led him to the burial place. Many people followed to watch. The monk used his staff to open the grave and saw that the body had already decomposed, leaving only golden lock bones (a type of bone). The monk took the bones to the river to wash them clean, picked them up on his staff, and said to the crowd, 'This sage is compassionate towards you, whose karmic obstacles are heavy and who are entangled in love and desire, so she manifested a convenient form to teach you. You should contemplate the causes of good deeds to avoid falling into the sea of suffering.' After saying this, he suddenly flew into the sky and left. The crowd saw this, wept sadly, and prostrated in reverence. From then on, many people in the Shaanxi area believed in Buddhism, all because of this woman's teachings.
(Twenty-five) That year, the Vinaya Master Shang Hong (monk's name) of Jingyun Temple in Fuzhou passed away. Bai Juyi (person's name), the Jiangzhou Sima, wrote the inscription, saying: 'In the spring of the eleventh year of Yuanhe, the monks Dao Shen (monk's name), Huai Zong (monk's name), Ru Jian (monk's name), Chong Qi (monk's name), and others, a total of twenty monks from Donglin Temple on Mount Lu, along with over a thousand monks and laypeople, brought a copy of the deeds of the late virtuous monk Hong Gong (honorific title for a monk) of Jingyun Temple, as well as 100,000 coins, to Xunyang, requesting Sima Bai Juyi to write a stele for their late teacher. At that time, it was not accomplished due to other matters. In the summer of the twelfth year, the stone tomb was completed, and they came again to request, but it was not accomplished due to illness. In the winter of the thirteenth year, the stone pagoda was completed, and they came again to request, and only then did he agree. Afterwards, the monks returned to the mountain, the people returned to their villages, and the money returned to the temple treasury. The inscription was completed the next day, and the stele was erected the following year. The content of the inscription is: I have heard that the ancient teachers of Qianzhu (India) transmitted the Dharma of transcending the world. The essentials of the Dharma are three, called Sila (precepts, preventing evil deeds), Samadhi (concentration, mental focus), and Prajna (wisdom). Sila gives rise to Samadhi, Samadhi gives rise to Prajna, and Prajna gives rise to eighty-four thousand Dharma gates. These three interact with each other. If we speak in order, then Samadhi is the cause of Prajna, and Sila is the root of Samadhi. If the root is planted deeply, the sprout will flourish; if the cause is planted well, the fruit will be complete. To seek fulfillment without a cause,
猶夢果也。無根求茂。猶揠苗也。佛雖以一切種智攝三界必先用戒。菩薩以六波羅蜜化四生。不能捨律。律之用可思量不可思量。如來十弟子中。稱優波離善持律。波離滅有南山大師得之。南山滅有景雲大師得之。師諱上弘。生饒氏。曾祖君雅。祖公悅。父知恭。臨川城南人。童而有知。故生十五歲發出家心。始從舅氏剃落。壯而有立。故二十五歲立菩提愿。從南嶽大圓律師具戒。樂所由生。故大曆中不去父母之邦。隸于本州景雲寺修道德。應無所住。故貞元中離我我所。徙居洪州龍興寺說法。親近善知識。故與匡山法真。天臺靈祐。荊門法裔。興果神湊。建昌惠進等。五長老交遊。佛法囑王臣。故與姜相國公輔顏太師真卿洎本道廉訪使楊君憑韋君丹四君子友善。提振禁戒。故講四分律。而從善遠罪者無其數。隨順化緣。故坐甘露戒壇。而擔眾生盟者二十年。荷擔大事。故前後登方等。施尸羅者十有八會。救拔眾生。故娑婆男女由我得度者萬五千五百七十二人。示生無常。故元和十年十一日己亥遷化于東林精舍。示滅有所。故是月丙寅歸全身於南崗石墳。住世七十七歲。安居六十五夏。自生至滅隨跡示教。行止語默無非佛事。夫施於人也博。則反諸己也厚。故門人鄉人報之如不及。繇是藝松成林琢石為塔。塔有碑。碑
【現代漢語翻譯】 現代漢語譯本 猶如夢中的果實。沒有根就想茂盛生長，就像拔苗助長一樣。佛陀雖然用一切種智來攝受三界，但也必定先用戒律。菩薩用六波羅蜜來教化四生，也不能捨棄戒律。戒律的作用，既可思量，又不可思量。如來的十大弟子中，稱讚優波離（Upali，持戒第一的弟子）善於持戒。優波離滅度后，有南山大師得到他的傳承。南山大師滅度后，有景雲大師得到他的傳承。大師名諱上弘，出生于饒氏家族。曾祖父是君雅，祖父是公悅，父親是知恭，都是臨川城南人。大師從小就很有智慧，所以在十五歲時就發出了出家之心，開始跟隨舅舅剃度。成年後很有志向，所以在二十五歲時立下菩提大愿，跟隨南嶽大圓律師受具足戒。因為喜歡這裡，所以在大曆年間沒有離開父母之邦，隸屬於本州的景雲寺修行道德。因為應無所住，所以在貞元年間離開了我執，遷居到洪州龍興寺說法。因為親近善知識，所以與匡山法真、天臺靈祐、荊門法裔、興果神湊、建昌惠進等五位長老交遊。因為佛法要囑託給王臣，所以與姜相國公輔、顏太師真卿以及本道的廉訪使楊君憑、韋君丹四位君子友善。爲了提振禁戒，所以講授四分律，因此而從善遠離罪過的人數不勝數。爲了隨順化緣，所以設定甘露戒壇，擔當眾生盟主二十年。爲了荷擔大事，所以前後登壇修習方等懺法，佈施尸羅（Śīla，戒律）有十八次。爲了救拔眾生，所以娑婆世界的男女由我（上弘大師）得度的有一萬五千五百七十二人。爲了顯示生之無常，所以在元和十年十一日己亥，于東林精舍遷化。爲了顯示滅之有所歸，所以在本月丙寅，將全身歸葬于南崗石墳。住世七十七歲，安居六十五個夏季。從出生到滅度，都隨順著足跡來示教，一舉一動、一言一行，無不是佛事。如果給予別人的恩惠很廣博，那麼回報給自己的也會很深厚。因此，門人和鄉人報答他都唯恐不及。於是種植松樹成林，雕琢石頭為塔。塔有碑文。
【English Translation】 English version It's like a fruit in a dream. Seeking luxuriance without roots is like pulling up seedlings to help them grow. Although the Buddha uses all-knowing wisdom to embrace the three realms, he must first use precepts. Bodhisattvas use the six Pāramitās (波羅蜜, perfections) to transform the four types of beings, but they cannot abandon the Vinaya (律, monastic discipline). The use of Vinaya is both conceivable and inconceivable. Among the ten great disciples of the Tathāgata (如來, Thus Come One), Upali (優波離, foremost in upholding the precepts) is praised for his skill in upholding the Vinaya. After Upali's Parinirvana (滅, passing away), Master Nanshan (南山大師) obtained his transmission. After Master Nanshan's Parinirvana, Master Jingyun (景雲大師) obtained his transmission. The master's name was Shanghong (上弘), born into the Rao family. His great-grandfather was Junya (君雅), his grandfather was Gongyue (公悅), and his father was Zhigong (知恭), all from the south of Linchuan (臨川) city. The master was intelligent from childhood, so at the age of fifteen, he developed the aspiration to renounce the world, and began by having his head shaved by his uncle. He was ambitious in adulthood, so at the age of twenty-five, he made the great vow of Bodhi (菩提, enlightenment), and received the full precepts from the Vinaya Master Dayuan (大圓律師) of Nanyue (南嶽). Because he liked this place, he did not leave his parents' land during the Dali (大曆) era, and was affiliated with Jingyun Monastery (景雲寺) in this state to cultivate morality. Because he should abide nowhere, he left his ego in the Zhenyuan (貞元) era and moved to Longxing Monastery (龍興寺) in Hongzhou (洪州) to preach the Dharma. Because he was close to good teachers and friends, he associated with the five elders: Fazhen (法真) of Kuangshan (匡山), Lingyou (靈祐) of Tiantai (天臺), Fayi (法裔) of Jingmen (荊門), Shencou (神湊) of Xingguo (興果), and Huijin (惠進) of Jianchang (建昌). Because the Buddha Dharma should be entrusted to kings and ministers, he was friendly with the four gentlemen: Chancellor Jiang Gongfu (姜相國公輔), Grand Preceptor Yan Zhenqing (顏太師真卿), and the investigating commissioners of this region, Yang Junping (楊君憑) and Wei Jundan (韋君丹). In order to promote the precepts, he lectured on the Four-Part Vinaya (四分律), and countless people turned to good and avoided sin as a result. In order to accord with the conditions for transformation, he set up the Sweet Dew Ordination Platform (甘露戒壇) and served as the leader of the assembly for twenty years. In order to shoulder great responsibilities, he ascended the platform to practice the Fangdeng Repentance Dharma (方等) eighteen times, bestowing Śīla (尸羅, precepts). In order to save sentient beings, 15,572 men and women of the Saha world (娑婆) were liberated through me (Master Shanghong). In order to show the impermanence of birth, he passed away at Donglin Hermitage (東林精舍) on the eleventh day of the tenth month of the Yuanhe (元和) era. In order to show that death has a destination, his whole body was buried in the stone tomb of Nangang (南崗) in the third month of this year. He lived for seventy-seven years and spent sixty-five summers in retreat. From birth to death, he taught according to his footsteps, and every action and word was nothing but a Buddha's work. If the kindness given to others is broad, then the reward returned to oneself will be deep. Therefore, his disciples and villagers repaid him as if they could not do enough. Thus, they planted pine trees to form a forest and carved stones into a pagoda. The pagoda has an inscription.
有銘。銘曰。佛滅度后。薝蔔香襄。醍醐味漓。孰反是香。孰復是味。景雲大師。景雲之生。一匡苾芻。中興毗尼。景雲之滅。眾將安仰。法將疇依。昔景雲來。行道者隨。入室者歸。今景雲去。升堂者思。入室者悲。廬峰之西。虎溪之南。石塔巍巍。有紀事者。以真實辭。書于塔碑。
(二十六 戊戌) 元和十三年禪師元浩卒。浩弘臺教。翰林梁肅嘗請撰涅槃經疏。浩許之。是夕感異夢。喜以為瑞應。即下筆自述所證。其略曰。予聞先覺云。大寶流輝之不變曰常在。宥布和之盛典曰教。率土知化之歸宗曰行。交感人心之至極曰證。然則以道行御其時。以法性合其運。當應物之際。與顯晦同其光。恢揚至化自他昭著者。實播厥鴻名。欽恭文思協和至極。四德克彰者。實存乎妙體。格變群家歷觀諸行。至典克修庶績有成者。實賴乎本宗。信以授人大。明宗極。厥旨厥幾有補於將來者。實存乎妙用。綜博群玄以立成訓。風行十方率用歸順者。實存乎妙教矣。議者以浩疏比王輔嗣易。而與清涼華嚴疏抗衡焉。
(二十七) 是年正月丁亥。詔迎鳳翔法門寺佛骨入于京師。帝御安福門迎拜。留禁中供養三日。乃送諸寺。王公士庶奔走膜拜。具釋部威儀及太常長安萬年音樂。旌幢鼓吹騰沓系路。刑部侍郎韓愈上表
【現代漢語翻譯】 現代漢語譯本： 有銘文。銘文說：佛陀涅槃后，薝蔔花（campak，一種香花）的香味消散，醍醐（clarified butter，佛教中比喻最高的佛法）的味道變淡。誰能恢復這香味？誰又能恢復這味道？景雲大師啊，景雲大師的出生，匡正了僧團，中興了戒律。景雲大師的逝去，大眾將依靠誰？佛法將依歸何處？過去景雲大師到來時，修行的人跟隨他，進入內室的人歸向他。如今景雲大師離去，登上法堂的人思念他，進入內室的人悲傷。廬山之西，虎溪之南，石塔高聳，有記載事情的人，用真實的言辭，書寫在塔碑上。
（二十六 戊戌年）元和十三年，禪師元浩去世。元浩弘揚天臺教義，翰林學士梁肅曾經請他撰寫《涅槃經疏》。元浩答應了他。當天晚上，元浩做了個奇異的夢，高興地認為是吉祥的徵兆，於是開始下筆，親自敘述自己所證悟的境界。他的大意是：我聽先覺者說，『大寶的光輝永恒不變叫做常在，廣施恩澤的和盛典叫做教，天下百姓知曉教化歸向正宗叫做行，交融感應人心的至高境界叫做證。』既然如此，那麼用道行來駕馭時勢，用法性來契合天運，在應物之時，與顯現和隱晦同放光明，發揚廣大至高的教化，使自己和他人都明白彰顯的人，實在傳播了他的偉大名聲。恭敬、文采、思慮、協和達到極致，四種德行能夠充分彰顯的人，實在存在於妙體之中。能夠改變各種流派，歷經觀察各種修行，至高的典範能夠遵循，各種功業能夠成就的人，實在依賴於根本的宗旨。相信並以此教導他人，明白宗旨的極致，他的主旨和關鍵能夠對未來有所補益的人，實在存在於妙用之中。綜合廣泛的玄理來樹立成型的訓誡，像風一樣吹行十方，使天下百姓都遵循歸順的人，實在存在於妙教之中啊。議論的人把元浩的疏比作王弼的《易經》，並且與清涼澄觀的《華嚴經疏》相抗衡。
（二十七）這年正月丁亥日，皇帝下詔迎請鳳翔法門寺的佛骨進入京師。皇帝在安福門親自迎接拜謁，留在宮中供養三天，然後送到各寺廟。王公貴族和平民百姓奔走膜拜。準備了佛教的威儀和太常寺、長安、萬年的音樂。旌旗、幢幡、鼓樂、吹奏的聲音響徹道路。刑部侍郎韓愈上表。
【English Translation】 English version: There is an inscription. The inscription says: After the Buddha's Nirvana, the fragrance of campak (a fragrant flower) dissipates, and the taste of clarified butter (醍醐, tíhú, metaphor for the highest Dharma in Buddhism) fades. Who can restore this fragrance? Who can restore this taste? Master Jingyun, the birth of Master Jingyun, rectified the Sangha, and revived the Vinaya (戒律, jièlǜ, monastic discipline). With the passing of Master Jingyun, who will the masses rely on? Where will the Dharma turn to? In the past, when Master Jingyun arrived, those who practiced followed him, and those who entered the inner chamber returned to him. Now that Master Jingyun has departed, those who ascend the Dharma hall miss him, and those who enter the inner chamber grieve. West of Mount Lu, south of Tiger Creek, the stone pagoda stands tall. There are those who record events, using truthful words, written on the pagoda stele.
(26th, Year Wuxu) In the thirteenth year of Yuanhe, Chan Master Yuanhao passed away. Yuanhao propagated the Tiantai (天臺, Tiāntái) teachings. The Hanlin Academician Liang Su once requested him to write a commentary on the Nirvana Sutra (涅槃經, Nièpán jīng). Yuanhao agreed. That night, Yuanhao had a strange dream, happily considering it an auspicious omen, and began to write, personally narrating the realm he had realized. His main idea was: 'I heard the enlightened ones say, 'The unchanging brilliance of the Great Treasure is called Constancy; the grand ceremony of spreading grace and harmony is called Teaching; the fact that all people under heaven know the teachings and return to the orthodox is called Practice; the ultimate state of intermingling and resonating with people's hearts is called Realization.' Since this is the case, then using the path of Tao to govern the times, using the Dharma-nature to conform to the heavenly movement, at the time of responding to things, shining light together with manifestation and concealment, promoting and expanding the supreme teachings, making oneself and others understand and manifest, truly spreads his great name. Respect, literary talent, thought, and harmony reaching the extreme, the four virtues being fully manifested, truly exist in the wondrous essence. Being able to change various schools, experiencing and observing various practices, the supreme model being able to be followed, various achievements being able to be accomplished, truly relies on the fundamental principle. Believing and teaching others with this, understanding the ultimate of the principle, his main points and key points being able to benefit the future, truly exist in the wondrous function. Comprehensively synthesizing broad and profound mysteries to establish formed precepts, blowing like the wind in all directions, causing all people under heaven to follow and submit, truly exists in the wondrous teaching.' Those who discussed compared Yuanhao's commentary to Wang Bi's Book of Changes (易經, Yìjīng), and compared it to Qingliang Chengguan's Commentary on the Avatamsaka Sutra (華嚴經, Huáyán jīng).
(27) In the first month of this year, on the day of Dinghai, the emperor issued an edict to welcome the Buddha's bone from Famen Temple (法門寺, Fǎmén sì) in Fengxiang into the capital. The emperor personally greeted and paid homage at Anfu Gate, kept it in the palace for three days for worship, and then sent it to various temples. Princes, nobles, and common people rushed to prostrate themselves in worship. Buddhist ceremonial instruments and the music of the Court of Imperial Sacrifices, Chang'an, and Wànnián were prepared. Banners, flags, drums, and wind instruments resounded throughout the roads. Han Yu (韓愈, Hán Yù), the Vice Minister of the Ministry of Justice, submitted a memorial.
曰。佛者夷狄之一法耳。自後漢時流入中國。上古未嘗有也。昔黃帝在位百年。年百二十歲。少昊在位八十年。年一百歲。顓頊在位七十九年。年九十八歲。帝嚳在位七十年。年一百五歲。帝堯在位九十八年。年一百一十八歲。帝舜及禹年皆百歲。此時天下太平百姓安樂壽考。然而中國未有佛也。其後湯亦百歲。湯孫太戊在位七十五年。武丁在位五十九年。書史不言其壽。推其年數。蓋不減百歲。周文王年九十七歲。武王年九十三歲。穆王在位百年。此時佛法亦未至中國。非因事佛而致然也。漢明帝時始有佛法。明帝在位才十八年。其後亂亡相繼運祚不長。宋齊梁陳元魏已下。事佛漸謹。年代尤促。惟梁武在位四十八年。前後三舍身事佛。宗廟之祭不用牲牢。盡日一食止於菜果。后為侯景所逼餓死臺城。國亦尋滅。事佛求福反更得禍。由此觀之。佛不足信亦可知矣。高祖始受隋禪則議除之。當時群臣識見不遠。不能深知先王之道。古今之宜推闡聖明以救其弊。其事遂止。臣常恨焉。伏惟睿聖文武皇帝陛下神聖英武。數千百年已來。未有倫比。即位之初不許度人為僧尼。道士不許別立寺觀。臣當時以為高祖之志必行於陛下。今縱未能即行。豈可縱之令盛也。今陛下令群僧迎佛骨于鳳翔。御樓以觀舁入大內。又令諸寺迭加
【現代漢語翻譯】 現代漢語譯本： 他說：『佛只是西方夷狄的一種法門罷了。從後漢時期才傳入中國。上古時代從來沒有過。從前黃帝在位一百年，活到一百二十歲。少昊在位八十年，活到一百歲。顓頊在位七十九年，活到九十八歲。帝嚳在位七十年，活到一百零五歲。帝堯在位九十八年，活到一百一十八歲。帝舜和禹都活到一百歲。那時天下太平，百姓安樂長壽。然而中國還沒有佛教。其後商湯也活到一百歲。商湯的孫子太戊在位七十五年，武丁在位五十九年。《尚書》和史書沒有記載他們的壽命，但推算他們的年齡，大概也不低於一百歲。周文王活到九十七歲，周武王活到九十三歲，周穆王在位一百年。那時佛教也沒有傳入中國，（他們的長壽和太平盛世）並非因為信奉佛教而造成的。漢明帝時期才開始有佛教傳入。漢明帝在位才十八年，之後就戰亂和滅亡相繼發生，國運不長。宋、齊、梁、陳、北魏以後，信奉佛教越來越虔誠，但朝代更迭的年代卻更加短促。只有梁武帝在位四十八年，前後三次捨身出家信奉佛教，宗廟的祭祀不用牲畜，整天只吃蔬菜水果。後來被侯景所逼迫，餓死在臺城，國家也隨即滅亡。信奉佛教以求福，反而招致禍患。由此看來，佛教不足以相信也是可以知道的。高祖皇帝剛接受隋朝的禪讓時，就商議要廢除佛教。當時的大臣們見識不夠長遠，不能深刻了解先王的治國之道，以及古代和現代的適宜做法，來推闡聖明的道理以挽救弊端，所以這件事就停止了。我常常為此感到遺憾。伏惟睿聖文武皇帝陛下您神聖英武，數千百年以來，沒有人可以相比。您剛即位的時候，不允許隨意剃度百姓為僧尼，道士也不允許另外建立寺廟道觀。我當時認為高祖皇帝的志向一定會在陛下這裡實現。現在即使還不能立刻實行，怎麼可以放任佛教發展壯大呢？現在陛下您竟然下令讓群僧到鳳翔去迎接佛骨，在城樓上觀看，又抬進大內，還命令各寺廟輪流供奉。』
【English Translation】 English version: He said, 'Buddha is merely one of the doctrines of the barbarians of the West. It only flowed into China during the Later Han Dynasty. It never existed in ancient times. In the past, the Yellow Emperor reigned for a hundred years and lived to be one hundred and twenty years old. Shao Hao reigned for eighty years and lived to be one hundred years old. Zhuanxu reigned for seventy-nine years and lived to be ninety-eight years old. Emperor Ku reigned for seventy years and lived to be one hundred and five years old. Emperor Yao reigned for ninety-eight years and lived to be one hundred and eighteen years old. Emperor Shun and Yu both lived to be one hundred years old. At that time, the world was peaceful, and the people were happy, peaceful and long-lived. However, China did not have Buddhism. Later, Tang also lived to be one hundred years old. Tang's grandson, Tai Wu, reigned for seventy-five years, and Wu Ding reigned for fifty-nine years. The Book of Documents and historical records do not mention their lifespans, but estimating their ages, they were probably no less than one hundred years old. King Wen of Zhou lived to be ninety-seven years old, King Wu of Zhou lived to be ninety-three years old, and King Mu of Zhou reigned for one hundred years. At that time, Buddhism had not yet reached China, and (their longevity and the prosperous age) were not caused by believing in Buddhism. It was during the reign of Emperor Ming of the Han Dynasty that Buddhism began to be introduced. Emperor Ming of Han only reigned for eighteen years, and after that, wars and destruction followed one after another, and the country's fortune was not long. After the Song, Qi, Liang, Chen, and Northern Wei dynasties, the belief in Buddhism became more and more devout, but the years of dynastic change were even shorter. Only Emperor Wu of Liang reigned for forty-eight years, and he renounced the world three times to serve Buddha, and the sacrifices in the ancestral temples did not use livestock, and he only ate vegetables and fruits all day long. Later, he was forced by Hou Jing and starved to death in Taicheng, and the country was also destroyed immediately. Seeking blessings by serving Buddha only brought disaster. From this, it can be seen that Buddhism is not worthy of belief.' 'When the Gaozu Emperor first accepted the abdication of the Sui Dynasty, he discussed abolishing Buddhism. At that time, the ministers did not have a long-term vision and could not deeply understand the ways of governing the country of the former kings, as well as the appropriate practices of ancient and modern times, to promote the principles of sagacity to save the disadvantages, so the matter was stopped. I often regret this. I humbly believe that Your Majesty, the wise and martial emperor, is so divine and heroic that no one has been able to compare with you for thousands of years. When you first ascended the throne, you did not allow people to become monks or nuns at will, and Taoists were not allowed to build temples and monasteries separately. At that time, I thought that the Gaozu Emperor's ambition would surely be realized in Your Majesty. Now, even if it cannot be implemented immediately, how can we allow Buddhism to develop and grow? Now, Your Majesty has ordered the monks to go to Fengxiang to welcome the Buddha's bones, watch them from the tower, and carry them into the inner palace, and also order the temples to take turns to enshrine them.'
供養。臣雖至愚。必知陛下不惑于佛作此崇奉而祈福祚也。直以豐年人樂。徇人心為京都士庶設詭異之觀戲玩之具耳。安有聖明若此而肯信此等事哉。然百姓愚冥易惑難曉。茍見陛下如此。將謂真心信佛。皆云。天子大聖尚一心信向。百姓微賤于佛豈合更惜身命。以至灼頂燔指十百為群。解衣散錢自朝至莫。更相放效唯恐后時。老幼奔波棄其生業。若不即加禁遏。更歷諸寺必有斷臂臠身以為供養者。傷風敗俗傳笑四方。非細事也。佛本夷狄之人。與中國語言不通。衣服殊制。口不道先王之法言。身不服先王之法服。不知君臣之義。父子之情。假如其身尚在。奉其國命來朝京師。陛下容而接之。不過宣政一見禮賓一設賜衣一襲衛而出之於境不令惑于眾也。況其身死已久。枯朽之骨。兇穢之餘。豈宜以入宮禁。孔子曰。敬鬼神而遠之。古之諸侯吊于其國。必令巫祝先以桃茢袚除不祥然後進吊。今無故取朽穢之物。親臨觀之。巫祝不先桃茢不用。群臣不言其非。御史不舉其失。臣實恥之。乞以此骨付之水火。永絕根本。斷天下之疑。絕後代之惑。使天下之人知大聖之所作為出於尋常萬萬也。佛如有靈能作禍崇。凡有殃咎宜加臣身。上天鑒臨臣不怨悔。表入。
帝大怒。持以示宰相。將抵以死。裴度崔群曰。愈言訐啎。
【現代漢語翻譯】 現代漢語譯本：供養之事。臣雖然愚笨，但也知道陛下您不會被佛所迷惑，才做出這些崇奉佛像、祈求福運的事情。這只不過是因為豐收之年，百姓喜樂，爲了順應民心，為京都的士人和百姓設定一些奇異的景觀和玩樂的器具罷了。哪裡會有像陛下這樣聖明的人，會真的相信這些事情呢？然而百姓愚昧無知，容易被迷惑，難以開導。如果看到陛下這樣做，就會認為陛下真心信佛，都會說：『天子這樣聖明都一心信奉，我們這些百姓地位卑微，對於佛，哪裡還應該吝惜身家性命呢？』以至於燒灼頭頂、焚燒手指，成群結隊，脫下衣服、散發錢財，從早到晚，互相效仿，唯恐落後。老老少少奔波勞碌，荒廢了生計。如果不立即加以禁止，再經歷各個寺廟，必定會有砍斷手臂、割下身體的肉來作為供養的人。這會敗壞社會風氣，成為四方百姓的笑柄，不是一件小事啊。佛本是夷狄之人，與中國語言不通，衣服樣式不同。口中不講先王的法言，身上不穿先王的法服，不懂得君臣之義，父子之情。假如佛還活著，奉他國家的命令來朝拜京師，陛下您容納並接見他，也不過是在宣政殿見一面，在禮賓府設一次宴席，賜給他一套衣服，然後派衛士護送他出境，不讓他迷惑百姓罷了。何況他已經死去很久了，只剩下枯朽的骨頭，是兇穢的遺物，怎麼可以迎入宮禁呢？孔子說：『尊敬鬼神，但要遠離他們。』古代的諸侯到別的國家去弔唁，一定要讓巫師先用桃木枝條驅除不祥，然後才進去弔唁。現在無緣無故地取來朽穢之物，親自去觀看，巫師不先用桃木枝條，群臣不指出這件事的錯誤，御史不彈劾這件事的過失，我實在感到羞恥。懇請將這些佛骨付之於水火，永遠斷絕它的根本，斷絕天下人的疑惑，杜絕後代的迷惑，使天下的人知道陛下您的所作所為，是出於超乎尋常的考慮。佛如果真的有靈，能夠降下災禍，那麼凡是有災殃罪過，都應該加在我身上，上天在上鑑察，我絕不怨恨後悔。」
奏章呈上后，皇帝勃然大怒，拿著奏章給宰相看，想要判處韓愈死刑。裴度和崔群勸諫說：「韓愈的言論過於直率忤逆。 English version: Regarding the matter of offering. Although I am foolish, I know that Your Majesty is not deluded by the Buddha, and that you only perform these acts of veneration and prayer for blessings because it is a year of abundance and the people are happy. It is merely to cater to the people's hearts and provide the scholars and commoners of the capital with strange sights and amusements. How could a sage as enlightened as Your Majesty truly believe in such things? However, the common people are ignorant and easily misled, difficult to enlighten. If they see Your Majesty acting in this way, they will think that Your Majesty sincerely believes in the Buddha, and they will all say, 'The Son of Heaven, so wise, wholeheartedly believes in the Buddha. How can we, the lowly commoners, be stingy with our lives for the Buddha?' As a result, they will burn their heads and fingers, gathering in groups of tens and hundreds, taking off their clothes and scattering money from morning till night, imitating each other, fearing to be left behind. The old and young will rush about, abandoning their livelihoods. If this is not immediately prohibited, and it continues through the various temples, there will surely be those who cut off their arms and carve off pieces of their flesh as offerings. This will corrupt social customs and become a laughingstock to the four directions, which is no small matter. The Buddha was originally a barbarian, whose language was different from that of China, and whose clothing was of a different style. His mouth did not speak the words of the former kings, and his body did not wear the clothes of the former kings. He did not understand the righteousness between ruler and subject, or the affection between father and son. If he were still alive and came to the capital to pay tribute on the orders of his country, Your Majesty would receive him, but only grant him an audience in the Xuanzheng Hall, hold a banquet for him in the Libin Mansion, bestow a set of clothes upon him, and then send guards to escort him out of the country, so as not to mislead the people. How much more so now that he has been dead for so long, and only his decayed bones remain, the remnants of something inauspicious? How can they be brought into the palace? Confucius said, 'Respect the spirits, but keep them at a distance.' In ancient times, when the feudal lords went to another country to offer condolences, they would always have the shamans use peach branches to ward off misfortune before entering to offer condolences. Now, without any reason, you take these decayed and impure objects and personally observe them, without the shamans using peach branches first, without the ministers pointing out the error of this, without the censors impeaching the fault of this. I am truly ashamed of this. I beg that these bones be committed to water and fire, to forever cut off their roots, to dispel the doubts of the people, and to prevent the confusion of future generations, so that the people of the world will know that Your Majesty's actions are based on extraordinary considerations. If the Buddha truly has spiritual power and can bring disaster, then let all misfortune and blame fall upon me. Heaven is watching above, and I will not resent or regret it.'
After the memorial was presented, the Emperor was furious and showed it to the chancellors, intending to sentence Han Yu to death. Pei Du (a chancellor) and Cui Qun (a chancellor) said, 'Han Yu's words are too blunt and offensive.'
【English Translation】 English version: Regarding the matter of offering. Although I am foolish, I know that Your Majesty is not deluded by the Buddha, and that you only perform these acts of veneration and prayer for blessings because it is a year of abundance and the people are happy. It is merely to cater to the people's hearts and provide the scholars and commoners of the capital with strange sights and amusements. How could a sage as enlightened as Your Majesty truly believe in such things? However, the common people are ignorant and easily misled, difficult to enlighten. If they see Your Majesty acting in this way, they will think that Your Majesty sincerely believes in the Buddha, and they will all say, 'The Son of Heaven, so wise, wholeheartedly believes in the Buddha. How can we, the lowly commoners, be stingy with our lives for the Buddha?' As a result, they will burn their heads and fingers, gathering in groups of tens and hundreds, taking off their clothes and scattering money from morning till night, imitating each other, fearing to be left behind. The old and young will rush about, abandoning their livelihoods. If this is not immediately prohibited, and it continues through the various temples, there will surely be those who cut off their arms and carve off pieces of their flesh as offerings. This will corrupt social customs and become a laughingstock to the four directions, which is no small matter. The Buddha was originally a barbarian, whose language was different from that of China, and whose clothing was of a different style. His mouth did not speak the words of the former kings, and his body did not wear the clothes of the former kings. He did not understand the righteousness between ruler and subject, or the affection between father and son. If he were still alive and came to the capital to pay tribute on the orders of his country, Your Majesty would receive him, but only grant him an audience in the Xuanzheng Hall (宣政殿), hold a banquet for him in the Libin Mansion (禮賓府), bestow a set of clothes upon him, and then send guards to escort him out of the country, so as not to mislead the people. How much more so now that he has been dead for so long, and only his decayed bones remain, the remnants of something inauspicious? How can they be brought into the palace? Confucius said, 'Respect the spirits, but keep them at a distance.' In ancient times, when the feudal lords went to another country to offer condolences, they would always have the shamans use peach branches to ward off misfortune before entering to offer condolences. Now, without any reason, you take these decayed and impure objects and personally observe them, without the shamans using peach branches first, without the ministers pointing out the error of this, without the censors impeaching the fault of this. I am truly ashamed of this. I beg that these bones be committed to water and fire, to forever cut off their roots, to dispel the doubts of the people, and to prevent the confusion of future generations, so that the people of the world will know that Your Majesty's actions are based on extraordinary considerations. If the Buddha truly has spiritual power and can bring disaster, then let all misfortune and blame fall upon me. Heaven is watching above, and I will not resent or regret it.' After the memorial was presented, the Emperor was furious and showed it to the chancellors, intending to sentence Han Yu (韓愈) to death. Pei Du (裴度) (a chancellor) and Cui Qun (崔群) (a chancellor) said, 'Han Yu's words are too blunt and offensive.'
罪之誠宜。然非內懷至忠。安能及此。愿少寬假以來諫諍。帝曰。愈言我奉佛太過。猶可容。至謂東漢奉佛已后。天子咸夭促。言何乖剌耶。愈人臣。狂忘敢爾。於是戚里諸王舊臣。皆為愈哀請。遂貶潮州刺史。
(二十八 己亥) 元和十四年。潮州刺史韓愈到郡之初。以表哀謝。勸帝東封太山。久而無報。因祀神海上。登靈山遇禪師大顛。而問愈曰。子之來官于南。聞以其言之直也。今子之貌郁然似有不懌何也。對曰。愈之用於朝而享祿厚矣。一旦以忠言不用。奪刑部侍郎竄逐八千里之海上。播越嶺海喪吾女孥。及至潮陽颶風鱷魚患禍不測。毒霧瘴氛日夕發作。愈少多病。發白齒豁。今復憂前黜于無人之地。其生詎可保乎。愈之來也。道出廣陵廟而禱之。幸蒙其力而卒以無恙。以主上有中興之功。已奏章道之。使定樂章告神明東巡太山奏功皇天。儻其有意於此。則庶幾召愈述作功德歌詩。而薦之郊廟焉。愈早夜待之而未至。萬萬一于速歸。愈安能有懌乎。大顛曰。子直言于朝也。忠於君而不顧其身耶。抑尚顧其身而強言之以徇名耶。忠於君而不顧其身。言用則為君之榮。言不用而已有放逐。是其職耳。何介介於胸中哉。若尚顧其身而強言也。則言用而獲忠直之名。享報言之利。不用而逐。亦事之必至也。茍
【現代漢語翻譯】 現代漢語譯本： 罪行的確應該懲罰。然而如果不是內心懷有極度的忠誠，怎麼能達到這種程度呢？希望皇上稍微寬容，以便讓他進諫勸誡。皇帝說：『韓愈說我信奉佛太過分，還可以容忍。至於說東漢信奉佛以後，天子都短命早死，這話多麼荒謬乖張啊。韓愈身為臣子，狂妄到這種地步！』於是皇親國戚、各位王爺和舊臣，都為韓愈哀求，於是將他貶為潮州刺史。
（二十八 己亥）元和十四年，潮州刺史韓愈到任之初，上表謝罪，勸皇帝到泰山舉行封禪大典。很久沒有得到回覆，因此在海上祭祀神靈。登上靈山時遇到禪師大顛，大顛問韓愈說：『您到南方來做官，聽說是因為您敢於直言。現在您的臉色憂鬱，好像有什麼不高興的事情，這是為什麼呢？』韓愈回答說：『我為朝廷效力，享受的俸祿很豐厚。一旦因為忠言不被採納，被奪去刑部侍郎的官職，流放到八千里之外的海上。漂泊在嶺南一帶，喪失了我的妻兒。到了潮陽，又有颶風和鱷魚的禍患，災禍難以預測。毒霧瘴氣每天早晚都發作。我從小就多病，頭髮變白，牙齒脫落。現在又擔心被貶到荒無人煙的地方，我的生命怎麼能保全呢？我來的時候，路過廣陵廟，在那裡祈禱，幸好蒙受神靈的保佑，最終平安無事。因為皇上有中興的功績，我已經上奏章稱頌他。希望他能制定樂章，告慰神明，東巡泰山，向皇天報告功績。如果他有意這樣做，那麼或許會召我回去，讓我創作歌頌功德的詩歌，並將這些詩歌獻到郊廟。我早晚都在等待，可是到現在還沒有等到。我萬分希望能夠儘快回去，我怎麼能高興呢？』大顛說：『您在朝廷上直言進諫，是忠於君主而不顧惜自己的性命呢？還是仍然顧惜自己的性命，卻勉強直言來博取名聲呢？忠於君主而不顧惜自己的性命，如果進言被採納，那是君主的榮耀；如果進言不被採納，自己被放逐，這是自己的職責罷了，何必耿耿於懷呢？如果仍然顧惜自己的性命，卻勉強直言，那麼進言被採納，就能獲得忠直的名聲，享受進言帶來的好處；進言不被採納而被放逐，也是事情必然會發生的。如果』
【English Translation】 English version: The crime is indeed worthy of punishment. However, how could one reach this point if not harboring utmost loyalty within? I hope Your Majesty will be lenient so that he may offer remonstrance and advice. The Emperor said, 'It is tolerable that Han Yu says I am overly devoted to Buddhism. But to say that after the Eastern Han Dynasty's devotion to Buddhism, the emperors all died young and prematurely, how absurd and preposterous is that! Han Yu, as a subject, dares to be so reckless!' Thereupon, the imperial relatives, princes, and former officials all pleaded for Han Yu. Consequently, he was demoted to the position of Prefect of Chaozhou.
(28th, Ji Hai) In the fourteenth year of Yuanhe, Han Yu, the Prefect of Chaozhou, upon arriving at his post, submitted a memorial expressing his remorse and advising the Emperor to perform the Feng and Shan sacrifices at Mount Tai. Having received no response for a long time, he then offered sacrifices to the gods at sea. Upon ascending Mount Ling, he encountered the Chan Master Dadian, who asked Han Yu, 'You have come to the South to serve as an official, and I have heard that it is because of your directness in speech. Now, your countenance is gloomy, as if there is something displeasing. Why is this so?' Han Yu replied, 'I have served the court and enjoyed generous emoluments. Suddenly, because my loyal words were not heeded, I was stripped of my position as Vice Minister of the Ministry of Justice and exiled eight thousand li to the sea. Wandering in the Lingnan region, I lost my wife and children. Upon arriving in Chaoyang, there were the calamities of hurricanes and crocodiles, with unpredictable disasters. Poisonous mists and miasmas arise every morning and evening. I have been sickly since childhood, my hair has turned white, and my teeth have fallen out. Now, I am worried about being demoted to an uninhabited place. How can my life be preserved? When I came, I passed by the Guangling Temple and prayed there. Fortunately, I received the protection of the gods and ultimately remained safe. Because Your Majesty has the merit of restoring the dynasty, I have already submitted a memorial praising him. I hope that he can establish musical compositions to inform the gods, make an eastern tour to Mount Tai, and report his merits to the heavens. If he intends to do this, then perhaps he will summon me back and have me compose poems praising his merits, and present these poems to the suburban temples. I have been waiting day and night, but have not yet received any summons. I earnestly hope to return as soon as possible. How can I be happy?' Dadian said, 'You speak directly in the court, are you loyal to the ruler and disregard your own life? Or do you still care for your own life, but force yourself to speak directly in order to gain fame? To be loyal to the ruler and disregard one's own life, if your words are adopted, it is the ruler's glory; if your words are not adopted, and you are exiled, it is merely your duty. Why be so concerned about it? If you still care for your own life, but force yourself to speak directly, then if your words are adopted, you will gain a reputation for loyalty and integrity, and enjoy the benefits of speaking out; if your words are not adopted and you are exiled, it is also something that is bound to happen. If'
患乎逐。則盍勿言而已。且吾聞之。為人臣者不擇地而安。不重勢而行。今子遇逐而不懌。趨時而求徇。殆非人臣之善也。且子之死生禍福豈不懸諸天乎。子姑自內修而外任命可也。彼廣陵其能福汝耶。主上今繼天寶之後。奸臣負國而討之不暇。糧饋云合殺人盈野僅能克乎而瘡痍未瘳。方此之際。而子又欲封禪告功以騷動天下。而屬意在乎己之慾歸。子奚忍於是耶。且夫以窮自亂而祭其鬼。是不知命也。動天下而不顧以便已。是不知仁也。強言以干忠遇困而抑鬱。是不知義也。以亂為治而告皇天。是不知禮也。而子何以為之。且子之遭黜也。其所言者何事乎。愈曰。主上迎佛骨于鳳翔。而復舁入大內。愈以為佛者夷狄之一法耳。自後漢時流入中國。上古未嘗有也。昔者黃帝堯舜禹湯文武之際。天下無佛。是以年祚永久。晉宋梁魏事佛彌謹。而世莫不夭且亂。愈恐主上之惑於此。是以不顧其身而斥之。大顛曰。若是則子之言謬矣。且佛也者覆天人之大器也。其道則妙萬物而為言。其言則盡幽明性命之理。其教則舍惡而趍善。去偽而歸真。其親天下猶父之於子也。而子毀之。是猶子而刃父也。蓋吾聞之。善觀人者觀其道之所存。而不較其所居之地。桀紂之君。跖蹺之臣。皆中國人也。然不可法者。以其無道也。舜生於東夷
【現代漢語翻譯】 現代漢語譯本：韓愈問道：『遭受貶謫的憂患。那麼何不乾脆什麼都不說呢？況且我聽說，作為臣子，不選擇地方而安身，不看重權勢而行事。如今您遭受貶謫卻不快樂，追逐時勢而尋求私利，恐怕不是作為臣子的美德。況且您的生死禍福難道不是懸于天命嗎？您姑且從內心修養，而外在聽從天命就可以了。那廣陵難道能給您帶來幸福嗎？當今皇上在繼承天寶年間之後，奸臣辜負國家，討伐他們都來不及，糧草供應像云一樣彙集，殺人遍野，僅僅能夠攻克，而創傷還沒有痊癒。正值此時，您又想舉行封禪大典來昭告功績，以此來騷擾天下，而且心思在於自己想要回去。您怎麼忍心這樣做呢？況且用窮困來擾亂自己，並且祭祀鬼神，這是不懂得天命。擾動天下而不顧及，只爲了自己方便，這是不懂得仁義。勉強說話來冒犯忠誠，遇到困境就壓抑憂鬱，這是不懂得道義。把混亂當作治理，並且告慰皇天，這是不懂得禮儀。而您要做什麼呢？況且您遭受貶黜，所說的是什麼事呢？』韓愈回答說：『皇上在鳳翔迎接佛骨，又重新抬入大內。我認為佛是夷狄的一種法而已，從後漢時流入中國。上古時代未曾有過。從前黃帝、堯、舜、禹、湯、文王、武王的時候，天下沒有佛，因此年壽長久，國家長治久安。晉、宋、梁、魏信奉佛教更加虔誠，但是世上沒有不短命而且混亂的。我擔心皇上被這些迷惑，因此不顧自身而斥責它。』大顛說：『如果這樣，那麼您的話就錯了。佛是覆蓋天地的大器，他的道精妙萬物而為言，他的言論窮盡幽明性命的道理，他的教義是捨棄邪惡而趨向善良，去除虛偽而回歸真實，他親愛天下百姓就像父親對待兒子一樣，而您詆譭他，這就好像兒子用刀刃刺向父親。我聽說，善於觀察人的人，觀察他所遵循的道，而不計較他所居住的地方。桀、紂這樣的君主，盜跖、伯夷這樣的大臣，都是中國人，然而不能傚法他們，因為他們沒有道。舜出生在東夷。』 English version: Han Yu asked: 'Suffering the affliction of banishment, why not simply say nothing? Moreover, I have heard that a minister does not choose a place to settle, nor values power in his actions. Now, you are unhappy with your banishment, pursuing the times and seeking personal gain, which is hardly the virtue of a minister. Furthermore, are not your life, death, fortune, and misfortune determined by Heaven? You should cultivate yourself internally and accept the mandate of Heaven externally. Can Guangling truly bring you happiness? The current emperor, succeeding the Tianbao era, is preoccupied with punishing treacherous officials who have betrayed the country. The supply of provisions gathers like clouds, and the killing fills the fields, barely managing to conquer, while the wounds have not yet healed. At this time, you wish to perform the Fengshan ceremony to announce achievements, disturbing the world, and your mind is set on returning. How can you bear to do this? Moreover, to disturb oneself with poverty and to worship ghosts is to not understand destiny. To disturb the world without regard, only for one's own convenience, is to not understand benevolence. To force words to offend loyalty, and to be depressed and melancholic when encountering difficulties, is to not understand righteousness. To take chaos as governance and to inform the heavens is to not understand propriety. What are you trying to do? Furthermore, when you were dismissed, what was the matter you spoke of?' Han Yu replied: 'The emperor welcomed the Buddha's bones to Fengxiang and then carried them back into the palace. I believe that Buddha is merely a foreign custom that flowed into China from the Later Han Dynasty. It never existed in ancient times. In the times of the Yellow Emperor (Huangdi), Yao, Shun, Yu, Tang, King Wen, and King Wu, there was no Buddha in the world, and therefore their years were long and the country was stable. The Jin, Song, Liang, and Wei dynasties were even more devout in their belief in Buddhism, but the world was filled with short lives and chaos. I fear that the emperor will be deluded by this, so I disregarded my own safety and denounced it.' Da Dian said: 'If that is the case, then your words are wrong. The Buddha is a great vessel covering heaven and earth. His Dao is the subtle expression of all things, his words exhaust the principles of the dark, the light, and the nature of life, his teachings are to abandon evil and pursue good, to remove falsehood and return to truth. He loves all people as a father loves his son, and you slander him, which is like a son stabbing his father with a blade. I have heard that those who are good at observing people observe the Dao they follow, and do not dwell on the place where they live. Rulers like Jie and Zhou, and ministers like Zhi and Boyi, are all Chinese, but they cannot be emulated because they have no Dao. Shun was born in Dongyi (Eastern Barbarians).'
【English Translation】 English version: Han Yu asked: 'Suffering the affliction of banishment (患乎逐), why not simply say nothing? Moreover, I have heard that a minister does not choose a place to settle, nor values power in his actions. Now, you are unhappy with your banishment, pursuing the times and seeking personal gain, which is hardly the virtue of a minister. Furthermore, are not your life, death, fortune, and misfortune determined by Heaven? You should cultivate yourself internally and accept the mandate of Heaven externally. Can Guangling truly bring you happiness? The current emperor, succeeding the Tianbao era (天寶), is preoccupied with punishing treacherous officials who have betrayed the country. The supply of provisions gathers like clouds, and the killing fills the fields, barely managing to conquer, while the wounds have not yet healed. At this time, you wish to perform the Fengshan ceremony (封禪) to announce achievements, disturbing the world, and your mind is set on returning. How can you bear to do this? Moreover, to disturb oneself with poverty and to worship ghosts is to not understand destiny. To disturb the world without regard, only for one's own convenience, is to not understand benevolence. To force words to offend loyalty, and to be depressed and melancholic when encountering difficulties, is to not understand righteousness. To take chaos as governance and to inform the heavens is to not understand propriety. What are you trying to do? Furthermore, when you were dismissed, what was the matter you spoke of?' Han Yu replied: 'The emperor welcomed the Buddha's bones (佛骨) to Fengxiang (鳳翔) and then carried them back into the palace. I believe that Buddha is merely a foreign custom that flowed into China from the Later Han Dynasty. It never existed in ancient times. In the times of the Yellow Emperor (黃帝), Yao (堯), Shun (舜), Yu (禹), Tang (湯), King Wen (文王), and King Wu (武王), there was no Buddha in the world, and therefore their years were long and the country was stable. The Jin (晉), Song (宋), Liang (梁), and Wei (魏) dynasties were even more devout in their belief in Buddhism, but the world was filled with short lives and chaos. I fear that the emperor will be deluded by this, so I disregarded my own safety and denounced it.' Da Dian said: 'If that is the case, then your words are wrong. The Buddha is a great vessel covering heaven and earth. His Dao is the subtle expression of all things, his words exhaust the principles of the dark, the light, and the nature of life, his teachings are to abandon evil and pursue good, to remove falsehood and return to truth. He loves all people as a father loves his son, and you slander him, which is like a son stabbing his father with a blade. I have heard that those who are good at observing people observe the Dao they follow, and do not dwell on the place where they live. Rulers like Jie (桀) and Zhou (紂), and ministers like Zhi (跖) and Boyi (伯夷), are all Chinese, but they cannot be emulated because they have no Dao. Shun was born in Dongyi (東夷 - Eastern Barbarians).'
。文王于西夷。由余生於戎。季札出於蠻。彼二聖二賢者。豈可謂之夷狄而不法乎。今子不觀佛之道而徒以為夷狄。何言之陋也。子必以為上古未有佛而不法耶。則孔子孟軻生於衰周。而蚩尤瞽叟生於上古矣。豈可舍衰周之聖賢。而法上古之兇頑哉。子以五帝三王之代為未有佛而長壽也。則外丙二年。仲壬四年。何其夭耶。以漢陳之間而人主夭且亂也。則漢明為一代之英主。梁武壽至八十有六。豈必皆夭且亂耶。愈攘袂厲色而言曰。爾之所謂佛者。口不道先王之法言。而妄倡乎輪迴生死之說。身不踐仁義忠信之行。而詐造乎報應禍福之故。無君臣之義。無父子之親。使其徒不耕而食。不蠶而衣。以殘賊先王之道。愈安得默而不斥之乎。大顛曰。甚矣子之不達也。有人於此終日數十而不知二五。則人必以為狂矣。子之終日言仁義忠信。而不知佛之言常樂我凈。誠無以異也。得非數十而不知二五乎。且子計嘗誦佛書矣。其疑與先王異者。可道之乎。曰愈何暇讀彼之書。大顛曰。子未嘗讀彼之書。則安知不談先王之法言耶。且子無乃自以嘗讀孔子之書而遂疑彼之非乎。抑聞人以為非而遂非之乎。茍自以嘗讀孔子之書而遂疑彼之非。是舜犬也。聞人以為非而遂非之。是妾婦也。昔者舜館畜犬焉。犬之旦莫所見者唯舜。一日堯過
而吠之。非愛舜而惡堯也。以所常見者唯舜。而未嘗見堯也。今子常以孔子為學。而未嘗讀佛之書。遂從而怪之。是舜犬之說也。吾聞之。女子嫁也。母送之曰。往之汝家必敬必戒。無違夫子。然則從人者妾婦之事。安可從人之非而不考其所以非之者乎。夫輪迴生死非妄造也。此天地之至數。幽明之妙理也。以物理觀之。則凡有形於天地之間者。未嘗不往復生死相與循環也。草木之根荄著于地。因陽之煦而生。則為枝為葉為花為實。氣之散則萎然而槁矣。及陽之復煦又生焉。性識根荄也。枝葉花實者人之體也。則其往復又何怪焉。孔子曰。原始要終。故知死生之說。夫終則復始天行也。況於人而不死而復生乎。莊周曰。萬物出於機入于機。賈誼曰。化為異類兮。又何足患。此皆輪迴之說。不俟于佛而明也。焉得謂之妄乎。且子以禍福報應。為佛之詐造。此尤足以見子之非也。夫積善積惡隨作隨應。其主張皆氣焰燻蒸神理自然之應耳。易曰。積善之家必有餘慶。積不善之家必有餘殃。又曰。鬼神害盈而福謙。曾子曰。戒之戒之。出乎爾者反乎爾者也。此報應之說也。唯佛能隱惻乎天下之禍福。是以彰明較著。言其必至之理。使不自陷乎此耳。豈詐造哉。又言。佛無君臣之義。父子之親。此固非子之所及也。事固有在方之
【現代漢語翻譯】 現代漢語譯本：
就對著它吠叫。這並非是喜愛舜而厭惡堯，而是因為（狗）經常見到的是舜，而從未見過堯。如今你總是以孔子為學問的標準，卻從未讀過佛經，於是就跟著別人一起怪罪它，這就是像舜犬的故事一樣啊。我聽說，女子出嫁時，母親送別時會說：『到了你夫家一定要恭敬謹慎，不要違背丈夫的主張。』既然如此，聽從別人意見是妾婦之事，怎麼可以盲從別人的非議，而不考察它為什麼不對呢？
輪迴生死並非是虛妄捏造的，這是天地間至高的規律，是幽冥中玄妙的道理。用物理的觀點來看，凡是在天地之間有形體的，沒有不往復生死，相互循環的。草木的根鬚紮根于土地，因為陽光的照耀而生長，就長成枝、葉、花、果實，氣息消散就枯萎凋零了，等到陽光再次照耀又會生長。性識就是根鬚，枝葉花果就是人的身體，那麼它的往復循環又有什麼奇怪的呢？
孔子說：『探求事物的本源，考察它的終結，』所以知道死生的道理。終結之後又重新開始，這是天道執行的規律。何況人呢，不死而復生又有什麼奇怪的呢？莊周說：『萬物從生髮的機關中產生，又回到生髮的機關中去。』賈誼說：『變化成為不同的種類啊，又有什麼值得憂慮的呢？』這些都是輪迴的說法，不必等到佛（出現）才明白。怎麼能說它是虛妄的呢？
而且你認為禍福報應是佛虛假捏造的，這尤其足以說明你的不對。積累善行或惡行，隨著所作所為而產生相應的報應，其主導作用都是氣焰燻蒸，神理自然而然的反應罷了。《易經》說：『積累善行的人家必定有剩餘的福慶，積累惡行的人家必定有剩餘的災殃。』又說：『鬼神會降禍給自滿的人，而賜福給謙虛的人。』曾子說：『告誡啊告誡，從你那裡出去的，最終會回到你那裡。』這些都是報應的說法。只有佛能夠深切地體察天下的禍福，因此才彰明昭著地說明其中必然到來的道理，使人們不至於自己陷入其中罷了，難道是虛假捏造嗎？
（你）又說，佛沒有君臣的禮義，父子的親情，這本來就不是你所能理解的。事情本來就有在某個方面 English version:
And bark at it. It's not that they love Shun (a legendary Chinese ruler) and hate Yao (another legendary Chinese ruler), but because what they often see is Shun, and they have never seen Yao. Now, you always take Confucius as the standard of learning, but you have never read the Buddhist scriptures, so you follow others in blaming it. This is like the story of Shun's dog. I have heard that when a woman marries, her mother sees her off and says, 'When you go to your husband's house, you must be respectful and cautious, and do not disobey your husband.' In that case, following others is the business of concubines and wives. How can you blindly follow the criticisms of others without examining why they are wrong?
The cycle of reincarnation is not a false fabrication. This is the supreme law of heaven and earth, the subtle principle of the dark and the light. From a physical point of view, all things that have form in heaven and earth have never failed to go back and forth, life and death, and circulate with each other. The roots of grass and trees are rooted in the earth, and they grow because of the warmth of the sun, and then they become branches, leaves, flowers, and fruits. When the breath dissipates, they wither and wither. When the sun returns to warm them, they grow again. The nature of consciousness is the root, and the branches, leaves, flowers, and fruits are the body of man. Then what is so strange about its cycle?
Confucius said, 'Investigate the origin and examine the end,' so you know the theory of life and death. The end is followed by the beginning, which is the law of the movement of heaven. Moreover, what is so strange about people not dying and being reborn? Zhuang Zhou (a famous philosopher) said, 'All things come out of the machine and enter into the machine.' Jia Yi (a politician and writer) said, 'Transform into different kinds, what is there to worry about?' These are all theories of reincarnation, and you don't have to wait for the Buddha (to appear) to understand. How can you say it is false?
Moreover, you think that the retribution of good and bad fortune is a false fabrication of the Buddha, which is especially enough to show that you are wrong. Accumulating good or bad deeds, with the corresponding retribution arising from what you do, the dominant role is the fumigation of the atmosphere, the natural response of divine principles. The Book of Changes says, 'The family that accumulates good deeds will surely have surplus blessings, and the family that accumulates bad deeds will surely have surplus disasters.' It also says, 'Ghosts and gods will harm the full and bless the humble.' Zengzi (a disciple of Confucius) said, 'Admonish, admonish, what comes out of you will return to you.' These are all theories of retribution. Only the Buddha can deeply understand the good and bad fortune of the world, so he clearly explains the principle that it will inevitably come, so that people will not fall into it themselves. Is it a false fabrication?
You also say that the Buddha has no righteousness between ruler and minister, and no affection between father and son, which is not something you can understand. Things originally have aspects
【English Translation】 And bark at it. It's not that they love Shun (a legendary Chinese ruler) and hate Yao (another legendary Chinese ruler), but because what they often see is Shun, and they have never seen Yao. Now, you always take Confucius as the standard of learning, but you have never read the Buddhist scriptures, so you follow others in blaming it. This is like the story of Shun's dog. I have heard that when a woman marries, her mother sees her off and says, 'When you go to your husband's house, you must be respectful and cautious, and do not disobey your husband.' In that case, following others is the business of concubines and wives. How can you blindly follow the criticisms of others without examining why they are wrong? The cycle of reincarnation is not a false fabrication. This is the supreme law of heaven and earth, the subtle principle of the dark and the light. From a physical point of view, all things that have form in heaven and earth have never failed to go back and forth, life and death, and circulate with each other. The roots of grass and trees are rooted in the earth, and they grow because of the warmth of the sun, and then they become branches, leaves, flowers, and fruits. When the breath dissipates, they wither and wither. When the sun returns to warm them, they grow again. The nature of consciousness is the root, and the branches, leaves, flowers, and fruits are the body of man. Then what is so strange about its cycle? Confucius said, 'Investigate the origin and examine the end,' so you know the theory of life and death. The end is followed by the beginning, which is the law of the movement of heaven. Moreover, what is so strange about people not dying and being reborn? Zhuang Zhou (a famous philosopher) said, 'All things come out of the machine and enter into the machine.' Jia Yi (a politician and writer) said, 'Transform into different kinds, what is there to worry about?' These are all theories of reincarnation, and you don't have to wait for the Buddha (to appear) to understand. How can you say it is false? Moreover, you think that the retribution of good and bad fortune is a false fabrication of the Buddha, which is especially enough to show that you are wrong. Accumulating good or bad deeds, with the corresponding retribution arising from what you do, the dominant role is the fumigation of the atmosphere, the natural response of divine principles. The Book of Changes says, 'The family that accumulates good deeds will surely have surplus blessings, and the family that accumulates bad deeds will surely have surplus disasters.' It also says, 'Ghosts and gods will harm the full and bless the humble.' Zengzi (a disciple of Confucius) said, 'Admonish, admonish, what comes out of you will return to you.' These are all theories of retribution. Only the Buddha can deeply understand the good and bad fortune of the world, so he clearly explains the principle that it will inevitably come, so that people will not fall into it themselves. Is it a false fabrication? You also say that the Buddha has no righteousness between ruler and minister, and no affection between father and son, which is not something you can understand. Things originally have aspects
內者。有在方之外者。方之內者眾人所共守之。方之外者非天下之至神莫之能及也。故聖人之為言也。有與眾人共守而言之者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也。極之則無思無為。寂然不動感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理幾乎息矣。此不可不察也。佛之與人子言必依于孝。與人臣言必依于忠。此眾人所共守之言也。及其言之至。則有至於無心。非唯無心也。則有至於無我。非唯無我也。則又至於無生。非生矣則陰陽之序不能亂。而天地之數不能役也。則其于君臣父子。固有在矣。此豈可為單見淺聞者道哉。子又疑佛之徒不耕不蠶而衣食。且儒者亦不耕不蠶何也。愈曰。儒者之道。其君用之則安富尊榮。其子弟從之則孝悌忠信。是以不耕不蠶而不為素餐也。大顛曰。然則佛之徒亦有所益於人故也。今子徒見末世未有如佛者蠶食於人。而獨不思今之未能如孔孟者亦蠶食於人乎。今吾告汝以佛之理。蓋無方者也。無體者也。妙之又妙者也。其比則天也。有人於此終日譽天而天不加榮。終日詬天而天不加損。然則譽之詬之者皆過也。夫自漢至於今。歷年如此其久也。天下事物變革如此其多也。君臣士民如此其眾也。天地神明如此其不可誣也。而佛之說乃行於中。無敢議
【現代漢語翻譯】 現代漢語譯本：內部的事物，有存在於規範之外的，有存在於規範之內的。規範之內的，是眾人共同遵守的；規範之外的，不是天下最神妙的人無法達到的。所以聖人說話，有和眾人共同遵守的來說的，有窮盡天下最神妙的來說的。他們各自有其應當之處。孔子談論道，達到極致就是無思無為，寂靜不動，感應而通達。這不是眾人共同遵守的話。眾人如果不思不為，那麼天下的道理幾乎就停止了。這不可以不考察啊。佛和人子說話必定依據孝道，和人臣說話必定依據忠義，這是眾人共同遵守的話。等到他談論到極致，就有達到無心的境界。不僅僅是無心，還有達到無我的境界。不僅僅是無我，還有達到無生的境界。不生了，那麼陰陽的秩序就不能擾亂，而天地的定數也不能役使他。那麼他對於君臣父子，本來就是存在的。這哪裡可以為見識短淺的人說呢？你又懷疑佛的弟子不耕種不養蠶卻有衣食，那麼儒者也不耕種不養蠶，又是為什麼呢？韓愈說：『儒者的道，他們的君主採用它就能安定富足尊貴榮耀，他們的子弟遵循它就能孝順友愛忠誠守信，因此不耕種不養蠶，也不是白吃飯。』大顛說：『那麼佛的弟子也是對人有所益處的緣故啊。現在你只看到末世沒有像佛的弟子那樣蠶食百姓的人，卻唯獨不想想現在不能像孔孟那樣的人也蠶食百姓嗎？現在我告訴你佛的道理，是無方位的，沒有形體的，玄妙到了極點的。它比作天。有人在這裡終日讚美天，天也不會增加光榮；終日謾罵天，天也不會減少什麼。那麼讚美它和謾罵它的人都錯了。從漢朝到現在，經歷的年頭如此長久了，天下事物變革如此之多，君臣士民如此之眾，天地神明如此不可欺騙，而佛的學說卻在中原盛行，沒有人敢議論它。 內者（內部的事物）。有在方之外者（規範之外的）。方之內者（規範之內的）眾人所共守之。方之外者非天下之至神莫之能及也。故聖人之為言也。有與眾人共守而言之者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也。極之則無思無為。寂然不動感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理幾乎息矣。此不可不察也。佛之與人子言必依于孝（孝道）。與人臣言必依于忠（忠義）。此眾人所共守之言也。及其言之至。則有至於無心。非唯無心也。則有至於無我。非唯無我也。則又至於無生。非生矣則陰陽之序不能亂。而天地之數不能役也。則其于君臣父子。固有在矣。此豈可為單見淺聞者道哉。子又疑佛之徒不耕不蠶而衣食。且儒者亦不耕不蠶何也。愈曰。儒者之道。其君用之則安富尊榮。其子弟從之則孝悌忠信。是以不耕不蠶而不為素餐也。大顛曰。然則佛之徒亦有所益於人故也。今子徒見末世未有如佛者蠶食於人。而獨不思今之未能如孔孟者亦蠶食於人乎。今吾告汝以佛之理。蓋無方者也。無體者也。妙之又妙者也。其比則天也。有人於此終日譽天而天不加榮。終日詬天而天不加損。然則譽之詬之者皆過也。夫自漢至於今。歷年如此其久也。天下事物變革如此其多也。君臣士民如此其眾也。天地神明如此其不可誣也。而佛之說乃行於中。無敢議
【English Translation】 English version: 'Internal matters include those that exist outside the square (beyond the norm) and those within the square (within the norm). What is within the square is commonly observed by the people; what is outside the square cannot be reached except by the most divine beings in the world. Therefore, the words of the sages include those spoken in accordance with what is commonly observed by the people, and those spoken to the utmost divine beings in the world. Each has its proper place. When Confucius speaks of the Dao (the Way), at its extreme it is without thought and without action, still and unmoving, responding and penetrating. This is not a saying commonly observed by the people. If the people do not think and do not act, then the principles of the world will almost cease. This is something that must be examined. When the Buddha speaks to a son, he must rely on filial piety (xiao); when he speaks to a minister, he must rely on loyalty (zhong). These are words commonly observed by the people. When his words reach their peak, they reach a state of no-mind (wu xin). Not only no-mind, but also a state of no-self (wu wo). Not only no-self, but also a state of no-birth (wu sheng). If there is no birth, then the order of yin and yang cannot be disturbed, and the numbers of heaven and earth cannot enslave him. Then, his relationship to ruler and minister, father and son, inherently exists. How can this be explained to those with shallow views and limited knowledge? You also doubt that the followers of the Buddha do not till the soil or raise silkworms, yet they have clothing and food. But why is it that Confucian scholars also do not till the soil or raise silkworms? Han Yu said: 『The way of the Confucian scholars is that if their ruler employs it, he will be secure, wealthy, honored, and glorious; if their sons and younger brothers follow it, they will be filial, fraternal, loyal, and trustworthy. Therefore, they do not till the soil or raise silkworms, but they are not eating for free.』 Da Dian said: 『Then the followers of the Buddha also benefit people in some way. Now you only see that in the degenerate age there is no one like the followers of the Buddha who蠶食(can shi, nibble like a silkworm, exploit) the people, but you do not think that those who cannot be like Confucius and Mencius also蠶食(can shi, nibble like a silkworm, exploit) the people? Now I will tell you the principle of the Buddha, which is without direction, without form, and supremely subtle. It is like the sky. If someone here praises the sky all day long, the sky will not add glory; if someone curses the sky all day long, the sky will not diminish anything. Then those who praise it and those who curse it are both wrong. From the Han Dynasty to the present, the years have been so long, the changes in the world have been so many, the rulers, ministers, scholars, and people have been so numerous, the gods of heaven and earth are so impossible to deceive, and yet the teachings of the Buddha flourish in the Central Plains, and no one dares to criticize it.』 內者（Internal matters）. 有在方之外者（outside the square）. 方之內者（within the square）眾人所共守之。方之外者非天下之至神莫之能及也。故聖人之為言也。有與眾人共守而言之者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也。極之則無思無為。寂然不動感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理幾乎息矣。此不可不察也。佛之與人子言必依于孝（filial piety）。與人臣言必依于忠（loyalty）。此眾人所共守之言也。及其言之至。則有至於無心。非唯無心也。則有至於無我。非唯無我也。則又至於無生。非生矣則陰陽之序不能亂。而天地之數不能役也。則其于君臣父子。固有在矣。此豈可為單見淺聞者道哉。子又疑佛之徒不耕不蠶而衣食。且儒者亦不耕不蠶何也。愈曰。儒者之道。其君用之則安富尊榮。其子弟從之則孝悌忠信。是以不耕不蠶而不為素餐也。大顛曰。然則佛之徒亦有所益於人故也。今子徒見末世未有如佛者蠶食於人。而獨不思今之未能如孔孟者亦蠶食於人乎。今吾告汝以佛之理。蓋無方者也。無體者也。妙之又妙者也。其比則天也。有人於此終日譽天而天不加榮。終日詬天而天不加損。然則譽之詬之者皆過也。夫自漢至於今。歷年如此其久也。天下事物變革如此其多也。君臣士民如此其眾也。天地神明如此其不可誣也。而佛之說乃行於中。無敢議
而去之者。此必有以蔽天地而不恥。關百聖而不慚。妙理存乎其間。然後至此也。子盍深思之乎。愈曰。吾非訾佛以立異。蓋吾所謂道者。博愛之謂仁。行而宜之之謂義。由是而之焉之謂道。足乎己無待于外之謂德。仁與義為定名。道與德為虛位。此孔子之道而皆不同也。大顛曰。子之不知佛者。為其不知孔子也。使子而知孔子。則佛之義亦明矣。子之所謂仁與義為定名。道與德為虛位者。皆孔子之所棄也。愈曰。何謂也。大顛曰。孔子不云。志於道據于德依于仁游于藝。蓋道也者百行之首也。仁不足名之。周公之語六德。曰知仁信義中和。蓋德也者仁義之原。而仁義也者德之一偏也。豈以道德而為虛位哉。子貢以博施濟眾為仁。孔子變色曰。何事于仁。必也聖乎。是仁不足以為聖也。烏知孔子之所謂哉。今吾教汝以學者。必先考乎道之遠者焉。道之遠則吾之志不能測者矣。則必親夫人之賢於我者之所向而從之。彼之人賢於我者。以此為是矣。而我反見其非。則是我必有所未盡知者也。是故深思彼之所是而力求之。則庶幾乎有所發也。今子自恃通四海異方之學而文章旁礴。孰如姚秦之羅什乎。子之知來藏往。孰如晉之佛圖澄乎。子之盡萬物不動其心。孰如梁之寶誌乎。愈默然良久曰。不如也。大顛曰。子之才既不如彼
矣。彼之所從事者。而子反以為非。然則豈有高才而不知子之所知者耶。今子屑屑於形器之內。奔走乎聲色利慾之間。少不如志則憤郁悲躁。若將不容其生。何以異於蚊虻爭穢壤于積藁之間哉。於是愈瞠目而不收。氣喪而不揚。反求其所答。忙然有若自失。逡巡謂大顛曰。言盡於此乎。大顛曰。吾之所以告子者。蓋就子之所能而為之言。非至乎至者也。曰愈也不肖。欲幸聞其至者可乎。大顛曰。去爾欲誠爾心寧爾神盡爾性。窮物之理極天之命。然後可聞也。爾去吾不復言矣。愈趨而出。秋八月己未。帝與宰臣語次。崔群以殘暑尚煩。目同列將退。帝曰。數日一見卿等。時雖餘熱朕不為勞。久之因語及愈有可憐者。而皇甫镈素薄愈為人。即奏曰。愈終疏狂可且內移。帝納之。遂授袁州刺史。復造大顛之廬施衣二襲而請別曰。愈也將去師矣。幸聞一言。卒以相愈。大顛曰。吾聞易信人者。必其守易改。易譽人者。必其謗易發。子聞吾言而易信之矣。庸知復聞異端不復以我為非哉。遂不告。愈知其不可聞乃去。至袁州尚書孟簡知愈與大顛游。以書抵愈嘉其改迷信向。愈答書稱。大顛頗聰明識道理實能外形骸以理自勝。不為事物浸亂。因與之往還也。近世黃山谷謂。愈見大顛之後。文章理勝而排佛之詞亦少沮云。
論曰
【現代漢語翻譯】 現代漢語譯本：他所從事的事情，而您卻認為不對。那麼難道會有才華高超的人，反而不如您知道的多嗎？現在您拘泥於外在的形體和器物，奔波于聲色名利之間，稍微不如意就憤恨、憂鬱、悲傷、急躁，好像不能容忍自己活下去一樣。這和蚊子、蒼蠅在堆積的草堆里爭奪骯髒的土壤有什麼區別呢？於是韓愈瞪大了眼睛，收不住神情，氣餒沮喪，反過來追問大顛所回答的內容，茫然若失。猶豫著對大顛說：『您的話就到此為止了嗎？』大顛說：『我告訴您的，是就您所能理解的程度來說的，不是最高的道理。』韓愈說：『我韓愈不才，希望能有幸聽到那最高的道理，可以嗎？』大顛說：『去除您的慾望，真誠您的內心，安定您的精神，竭盡您的本性，窮究事物的道理，探究天命的終極，然後才可以聽聞。您不去除慾望，我不再說了。』韓愈快步走了出去。秋季八月己未日，皇帝與宰相大臣們談話時，崔群因為殘餘的暑熱還讓人煩悶，示意同僚們將要退下。皇帝說：『幾天才能見到你們一次，即使天氣還有餘熱，朕也不覺得勞累。』過了很久，皇帝談到韓愈，覺得他有些可憐。而皇甫镈一向輕視韓愈為人，就上奏說：『韓愈終究是疏狂之人，可以暫時調到內地。』皇帝採納了他的建議，於是授予韓愈袁州刺史的職位。韓愈再次拜訪大顛的住所，贈送了兩套衣服，請求告別說：『我韓愈將要離開老師了，希望能聽到您的一句話，最終來幫助我。』大顛說：『我聽說容易相信別人的人，一定是他的操守容易改變；容易讚美別人的人，一定是他的誹謗容易發生。您聽了我的話就輕易相信了，怎麼知道再次聽到不同的言論，不會又認為我錯了呢？』於是沒有告訴他。韓愈知道不可能聽到最高的道理，就離開了。到達袁州后，尚書孟簡知道韓愈曾與大顛交往，寫信給韓愈，讚揚他改變了迷信，走向正途。韓愈回信說：『大顛頗為聰明，懂得道理，確實能夠超越外在的形骸，用道理來約束自己，不被外物所迷惑擾亂。』因此與他交往。近代的黃山谷說，韓愈見過大顛之後，文章的道理更加深刻，而排斥佛教的言辭也稍微減少了。 論曰：
【English Translation】 English version: What he is engaged in, you consider to be wrong. Then, could it be that there are those of high talent who do not know as much as you do? Now you are preoccupied with external forms and objects, rushing about amidst sounds, sights, and desires. If things are slightly not to your liking, you become resentful, depressed, sad, and agitated, as if you cannot tolerate your own existence. How is this different from mosquitoes and flies fighting over filthy soil amidst a pile of straw? Thereupon, Han Yu widened his eyes, unable to restrain his expression, dispirited and dejected, and turned back to question what Da Dian had answered, at a loss. Hesitantly, he said to Da Dian, 'Is that all you have to say?' Da Dian said, 'What I have told you is spoken according to what you are capable of understanding, not the highest truth.' Han Yu said, 'I, Han Yu, am untalented, but I hope to be fortunate enough to hear that highest truth, may I?' Da Dian said, 'Remove your desires, be sincere in your heart, calm your spirit, exhaust your nature, thoroughly investigate the principles of things, and explore the ultimate of Heaven's mandate, then you may hear it. If you do not remove your desires, I will say no more.' Han Yu quickly walked out. In the eighth month of autumn, on the day of Jiwei, when the emperor was talking with the prime ministers and ministers, Cui Qun, because the remaining heat of summer was still annoying, signaled to his colleagues that they were about to withdraw. The emperor said, 'It is only every few days that I see you, even if the weather still has residual heat, I do not feel tired.' After a long time, the emperor spoke of Han Yu, feeling that he was somewhat pitiable. And Huangfu Bo, who had always looked down on Han Yu's character, then reported, 'Han Yu is ultimately a reckless person, he can be temporarily transferred to the interior.' The emperor adopted his suggestion, and then granted Han Yu the position of prefect of Yuanzhou. Han Yu visited Da Dian's residence again, presented two sets of clothes, and requested to bid farewell, saying, 'I, Han Yu, am about to leave the teacher, I hope to hear a word from you, ultimately to help me.' Da Dian said, 'I have heard that those who easily believe others must be those whose integrity is easily changed; those who easily praise others must be those whose slander is easily provoked. You have easily believed my words, how do you know that upon hearing different opinions again, you will not think that I am wrong again?' Therefore, he did not tell him. Han Yu knew that it was impossible to hear the highest truth, and left. After arriving in Yuanzhou, Shangshu Meng Jian knew that Han Yu had associated with Da Dian, and wrote a letter to Han Yu, praising him for changing his superstition and turning to the right path. Han Yu replied in a letter, saying, 'Da Dian is quite intelligent, understands the principles, and is indeed able to transcend external forms and restrain himself with reason, not being confused and disturbed by external things.' Therefore, he associated with him. In recent times, Huang Shangu said that after Han Yu met Da Dian, the principles in his articles became more profound, and the words of rejecting Buddhism also decreased slightly. Discussion:
。舊史稱。退之性愎訐。當時達官皆薄其為人。及與李紳同列。紳恥居其下。數上疏訟其短。今新史則以退之排佛老之功比孟子。嘉祐中有西蜀龍先生者。忿其言太過。遂摘退之言行悖戾先儒者。條攻之。一曰。老氏不可毀。二曰。愈讀墨子反孟玷孔。若此類二十篇行於世。及觀外傳見大顛之說。凡退之平生蹈偽於此疏脫盡矣。歐陽文忠公嘗嘆曰。雖退之復生不能自解免。得不謂天下至言哉。而荊國王文公亦曰。人有樂孟子拒楊墨也。而以排佛老為己功。嗚呼莊子莊子所謂夏蟲者。其斯人之謂乎。道歲也。聖人時也。執一時而疑歲者。終不聞道。夫春起于冬而以冬為終。終天下之道術者。其釋氏乎。不至於是者。皆所謂夏蟲也。文公蓋宋朝巨儒。其論退之如此。則外傳之說。可不信夫。
(二十九) 大顛禪師者。潮陽人。參南嶽石頭和上。一日石頭問。何者是禪。師云。揚眉動目。石頭云。除卻揚眉動目外。將汝本來面目呈看。師云。請和上除卻揚眉動目外鑒某甲。石頭云。我除竟。師云。將呈和上了也。石頭云。汝既將呈我心如何。師云。不異和上。石頭云。非關汝事。師云。本無物。石頭云。汝亦無物。師云。無物即是真物。石頭云。真物不可得。汝心現量如此。大須護持。師后歸住潮陽靈山。嘗示眾曰
【現代漢語翻譯】 現代漢語譯本：舊史書上說，韓愈（退之，字退之）性格固執好爭辯，當時的大官都輕視他的人品。等到他和李紳同朝為官，李紳以位居他之下為恥，多次上書彈劾他的缺點。現在的新史書卻把韓愈排斥佛老的功勞比作孟子。嘉祐年間有西蜀的龍先生，憤恨韓愈的言論太過分，於是摘錄韓愈言行中違背先儒的地方，分條攻擊他。一條說：『老子不可詆譭。』一條說：『韓愈讀墨子反而玷污了孟子和孔子。』像這樣的二十篇文章流傳於世。等到看到《外傳》中記載的大顛（禪師名）的說法，韓愈平生所做的虛偽之事，都通過這些疏漏暴露無遺了。歐陽修（文忠公）曾經嘆息說：『即使韓愈復活也無法為自己辯解開脫。』能不認為這是天下至理名言嗎？而王安石（荊國王文公）也說：『有人喜歡孟子排斥楊朱、墨翟，卻把排斥佛老作為自己的功勞。』唉！莊子所說的夏蟲，大概就是說這種人吧。道是永恒的，聖人是應時的。執著於一時而懷疑永恒的人，終究不能懂得道。春天從冬天開始，卻以冬天為終結，終結天下道術的，大概就是釋迦牟尼吧。達不到這種境界的，都是所謂的夏蟲啊。王安石是宋朝的大儒，他對韓愈的評價是這樣的，那麼《外傳》的說法，能不相信嗎？ （二十九）大顛禪師（潮陽人）：潮陽人，參拜南嶽石頭和尚（石頭和上）。一天，石頭問：『什麼是禪？』大顛禪師說：『揚眉動目。』石頭說：『除去揚眉動目之外，將你的本來面目呈上來看看。』大顛禪師說：『請和尚除去揚眉動目之外來鑑別我。』石頭說：『我已經除去了。』大顛禪師說：『已經呈給和尚了。』石頭說：『你既然已經呈給我了，你的心如何？』大顛禪師說：『不異於和尚。』石頭說：『與你無關。』大顛禪師說：『本來就無一物。』石頭說：『你也沒有一物。』大顛禪師說：『無物即是真物。』石頭說：『真物不可得，你的心現在就是這樣，必須好好守護。』大顛禪師後來回到潮陽靈山居住，曾經對眾人開示說：
【English Translation】 English version: The old history books say that Han Yu (Tui Zhi, courtesy name Tui Zhi) was stubborn and argumentative, and the officials of the time all despised his character. When he served in the same court as Li Shen, Li Shen was ashamed to be ranked below him and repeatedly submitted memorials impeaching his shortcomings. Now the new history books compare Han Yu's merit in repelling Buddhism and Laoism to that of Mencius. During the Jiayou period, there was a Mr. Long from Western Shu who was indignant at Han Yu's excessive remarks, so he extracted Han Yu's words and deeds that violated the former Confucians and attacked him item by item. One item said: 'Laozi cannot be slandered.' Another item said: 'Han Yu's reading of Mozi instead tarnished Mencius and Confucius.' Twenty articles like these circulated in the world. When one sees the sayings of Da Dian (a Chan master) recorded in the 'Outer Biography', Han Yu's hypocrisy throughout his life is exposed through these omissions. Ouyang Xiu (Duke Wenzhong) once sighed: 'Even if Han Yu were resurrected, he would not be able to defend himself.' Can one not consider this the ultimate truth in the world? And Wang Anshi (King Wen of Jing) also said: 'Some people like Mencius' rejection of Yang Zhu and Mo Di, but take repelling Buddhism and Laoism as their own merit.' Alas! The summer insects that Zhuangzi spoke of probably refer to this kind of person. The Dao is eternal, and the sage is timely. Those who cling to the temporary and doubt the eternal will never understand the Dao. Spring begins in winter but ends with winter. The one who concludes the Dao of the world is probably Shakyamuni. Those who do not reach this state are all so-called summer insects. Wang Anshi was a great Confucian of the Song Dynasty, and his evaluation of Han Yu is like this, so can one not believe the sayings in the 'Outer Biography'? (29) Chan Master Da Dian (of Chaoyang): A native of Chaoyang, he visited the Venerable Stone of Nanyue (Shi Tou He Shang). One day, Stone asked: 'What is Chan?' Da Dian Chan Master said: 'Raising eyebrows and moving eyes.' Stone said: 'Apart from raising eyebrows and moving eyes, present your original face for me to see.' Da Dian Chan Master said: 'Please, Venerable, discern me apart from raising eyebrows and moving eyes.' Stone said: 'I have already removed them.' Da Dian Chan Master said: 'It has already been presented to the Venerable.' Stone said: 'Since you have already presented it to me, what is your mind like?' Da Dian Chan Master said: 'Not different from the Venerable.' Stone said: 'It is not your business.' Da Dian Chan Master said: 'Originally there is nothing.' Stone said: 'You also have nothing.' Da Dian Chan Master said: 'Nothingness is true substance.' Stone said: 'True substance is unattainable. Your mind is now like this, you must protect and maintain it well.' Later, Da Dian Chan Master returned to live in Lingshan, Chaoyang, and once instructed the assembly, saying:
。夫學道人須識自家本心。多見時輩只認揚眉動目一語一默驀頭印可以為心要。此實未了。吾今為汝分明說出。各須聽取。但除一切妄運想念現量。即真汝心。此心與塵境及守靜時。全無交涉。即心是佛。不待修治。何故應機隨照泠泠自用。窮其用處了不可得。喚作妙用乃是本心。大須護持不可容易。侍郎韓愈嘗問。如何是道。師良久。時三平為侍者。乃擊禪床。師云。作什麼。三平云。先以定動。后以智拔。退之喜曰。愈問道于師。卻于侍者得個入處。遂辭而去。
(三十) 是年十月五日。刺史柳宗元卒。宗元字子厚。河東人。少精敏無不通達。為文章卓偉精緻。一時輩行推仰。第博學宏詞。累監察御史里行。善王叔文。叔文得罪貶永州司馬。既居間益自刻苦。務記覽為詞章。氾濫停蓄為深博無涯涘。而自肆于山水之間。凡十年。起為柳州刺史。友人劉禹錫者得播州。宋元曰。播非人所居。而禹錫親在堂吾不忍其窮。即具表欲以柳州授禹錫而自往播。會大臣亦為禹錫請。因改連州。柳人以男女質錢。過時不贖則沒為奴婢。宗元設方計悉贖歸之。南方士人走數千里從宗元游。經指授者為文詞皆有師法。世號柳柳州。卒年四十七。臨終遍與友人書。托以後事。文集三十三卷。韓愈嘗評曰。雄深雅健似司馬子長。
【現代漢語翻譯】 現代漢語譯本：學道之人必須認識自己的本心（本源的心性）。常見到當今的人，只是把揚眉、眨眼、一言、一默這些表面的動作，當作是直指心性的重要方法，這實在是不明白。我現在為你們分明地說出來，大家都要仔細聽好。只要去除一切虛妄的運作、想像、念頭和現前的量度，那就是真正的你的心。這顆心與塵世的境界以及守靜的時候，完全沒有關聯。這顆心就是佛，不需要任何修飾和整治。為什麼呢？因為它能應機而動，隨境而照，清泠泠地獨自運用。窮盡它的用處，卻了不可得。稱它為妙用，這才是本心。要非常小心地守護它，不可輕易放過。侍郎韓愈曾經問，什麼是道？禪師良久不語。當時三平禪師作為侍者，就敲擊禪床。禪師問，作什麼？三平禪師說，先用定力使它動，然後用智慧來拔除。韓愈高興地說，我向禪師問道，卻從侍者那裡得到了一個入門之處。於是告辭離去。 （三十）這年十月五日，刺史柳宗元（人名，字子厚）去世。柳宗元，字子厚，是河東人。年少時聰明敏捷，無所不通達。他的文章卓越雄偉而精緻，一時同輩都推崇仰慕他。考中博學宏詞科，多次擔任監察御史里行。他與王叔文交好。王叔文獲罪被貶為永州司馬。柳宗元居住在閑散之地，更加刻苦自勵，致力於記誦和寫作文章，廣泛地積累，停蓄深厚，達到了深博無涯的境地。他放縱情懷于山水之間，凡十年。後來被起用為柳州刺史。他的朋友劉禹錫（人名）被貶到播州。柳宗元說，播州不是人居住的地方，而劉禹錫的母親還在堂上，我不忍心讓他困窘。於是準備上表，想把柳州讓給劉禹錫，自己前往播州。恰逢大臣也為劉禹錫請求，因此改任連州。柳州的人民用兒女抵押借錢，過了期限不能贖回，就被沒收為奴婢。柳宗元設立方法，全部贖回了他們。南方的士人從數千里之外來跟隨柳宗元遊學，經過他指導的人，所寫的文章都有師法。世人稱他為柳柳州。去世時四十七歲。臨終前，他給朋友們寫信，把後事託付給他們。他的文集有三十三卷。韓愈曾經評價說，他的文章雄渾深邃，典雅剛健，像司馬遷（人名，字子長）一樣。
【English Translation】 English version: Those who study the Dao (the Way) must recognize their own original mind (the fundamental nature of mind). It is often seen that people nowadays only recognize raising eyebrows, moving eyes, a word, a silence—these superficial actions—as the essential methods for directly pointing to the nature of mind, which is truly not understanding. Now I will clearly explain it to you, and everyone must listen carefully. Simply remove all false operations, imaginations, thoughts, and present measurements, and that is your true mind. This mind has absolutely no connection with the realms of dust or when guarding stillness. This mind is the Buddha, requiring no adornment or rectification. Why? Because it can respond to opportunities, illuminate according to circumstances, and use itself purely and independently. Exhausting its uses, yet it cannot be obtained. Calling it wondrous use, this is the original mind. It must be carefully guarded and not easily let go. Vice Minister Han Yu once asked, 'What is the Dao?' The master remained silent for a long time. At that time, Sanping (name of a monk) was serving as an attendant and struck the meditation bed. The master asked, 'What are you doing?' Sanping replied, 'First, use stillness to cause movement, then use wisdom to uproot.' Han Yu happily said, 'I asked the master about the Dao, but I obtained an entry point from the attendant.' Then he bid farewell and left. (30) On the fifth day of the tenth month of this year, Prefect Liu Zongyuan (name of a person, zi Zihou) passed away. Liu Zongyuan, zi Zihou, was from Hedong. In his youth, he was intelligent and quick-witted, with nothing he did not understand. His writings were outstanding, grand, and refined, and his contemporaries admired him. He passed the examination for 'Erudite and Broad Words,' and served multiple times as Investigating Censor. He was on good terms with Wang Shuwen. Wang Shuwen was convicted and demoted to Sima of Yongzhou. Liu Zongyuan, residing in leisure, became even more diligent, devoting himself to memorization and writing, extensively accumulating and storing deeply, reaching a state of profound and boundless knowledge. He indulged his emotions among the mountains and rivers for ten years. Later, he was appointed as Prefect of Liuzhou. His friend Liu Yuxi (name of a person) was demoted to Bozhou. Liu Zongyuan said, 'Bozhou is not a place where people live, and Liu Yuxi's mother is still alive. I cannot bear to see him in distress.' Therefore, he prepared to submit a memorial, intending to give Liuzhou to Liu Yuxi and go to Bozhou himself. Coincidentally, ministers also pleaded for Liu Yuxi, so he was reassigned to Lianzhou. The people of Liuzhou used their children as collateral for loans, and if they could not redeem them after the deadline, they would be confiscated as slaves. Liu Zongyuan established methods to redeem them all. Scholars from thousands of miles away came to follow Liu Zongyuan in his studies, and those who were instructed by him all had a master's method in their writings. The world called him Liu Liuzhou. He passed away at the age of forty-seven. Before his death, he wrote letters to his friends, entrusting them with his affairs. His collected works consist of thirty-three volumes. Han Yu once commented that his writings were majestic, profound, elegant, and vigorous, like Sima Qian (name of a person, zi Zichang).
崔蔡不足多也。既沒柳人懷之。其神降於州之後堂。因廟于羅池。血食至今存焉。
(庚子) 正月帝服金丹燥悶。內豎畏誅而深宮秘邃。故有不測之禍。資治通鑑曰。憲宗聰明果決得於天性。選任忠良延納善謀。師老財屈異論輻輳。而不為之疑。盜發都邑屠害元戎。而不為之懼。卒能取靈夏清劍南。誅浙西俘澤潞。平淮南復齊魯。於是天下深根固蒂之盜。皆狼顧鼠拱。納質效地稽顙入朝。百年之憂一旦廓然矣。然怠於防微。變生肘腋。悲夫。
(三十一) 是年有沙門北山和尚。諱神清字靈叟。而於王朝高談。著述法華玄箋十卷。釋氏年志三十卷。律疏要訣並俱舍訣等共百餘卷。語錄十卷。內外該括可為世范。受業于綿州開元寺。終於梓州惠義寺。於戲。
(三十二 辛丑) 穆宗恒(憲宗第三子。登祚仁賢壽三十歲。葬于光陵在正位四年)改長慶。
(壬寅) 春時雪 太和公主 降金人 嫁回鶻。
(三十三) 是年白居易。由中書舍人出為杭州刺史。聞鳥窠和尚道德。枉駕見之。時鳥窠因長松槃屈如蓋。遂棲止其上。居易問曰。禪師住處甚危險。師曰。太守危險尤甚。曰弟子位鎮江山。何險之有。師曰。薪火相交識浪不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作
【現代漢語翻譯】 現代漢語譯本： 崔蔡之流不值得過多提及。他們死後，柳宗元懷念他們，他們的神靈降臨到柳州官府的後堂。因此在羅池為他們建廟，至今仍然享受祭祀。
（庚子年）正月，皇帝（指憲宗）服用金丹後感到煩躁鬱悶。宦官們害怕被誅殺，深宮之中又非常隱秘，因此發生了意想不到的禍事。《資治通鑑》記載：憲宗天性聰明果斷，選拔任用忠良，採納好的建議。即使在軍隊疲憊、財政困窘、出現各種不同意見時，他也不會因此而動搖。即使盜賊在都城作亂、殺害將領，他也不會因此而恐懼。最終他能夠收復靈夏，平定劍南，誅滅浙西，俘虜澤潞，平定淮南，恢復齊魯。於是，天下那些根深蒂固的盜賊，都像狼一樣回頭看，像老鼠一樣拱手，獻上土地，叩頭入朝。百年的憂患一下子就消除了。然而，他疏於防範細微之處，變故就發生在身邊。可悲啊！
（三十一）這一年，有位沙門名叫北山和尚（法號神清，字靈叟），在朝廷高談闊論，著述了《法華玄箋》十卷、《釋氏年志》三十卷、《律疏要訣》以及《俱舍訣》等共一百多卷，還有《語錄》十卷。內容內外兼顧，可以作為世人的典範。他曾在綿州開元寺受業，最終在梓州惠義寺圓寂。唉！
（三十二，辛丑年）穆宗恒（憲宗第三子，登基后仁慈賢明，享年三十歲，葬于光陵，在位四年）改年號為長慶。
（壬寅年）春天，下雪。太和公主下嫁給金人，又嫁給回鶻。
（三十三）這一年，白居易由中書舍人被貶為杭州刺史。聽說鳥窠和尚的道德高尚，特意前去拜訪。當時鳥窠和尚因為一棵長松樹枝幹彎曲如傘蓋，便棲息在樹上。白居易問道：『禪師住的地方很危險。』鳥窠和尚說：『太守的處境更加危險。』白居易說：『我身為地方長官，有什麼危險的？』鳥窠和尚說：『薪柴與火焰相互交織，認識的波浪永不停息，這難道不危險嗎？』白居易又問：『什麼是佛法的大意？』鳥窠和尚說：『諸惡莫作，眾善奉行，自凈其意，是諸佛教。』 English version: Cui and Cai are not worth mentioning too much. After their deaths, Liu Zongyuan missed them, and their spirits descended to the back hall of the Liuzhou government. Therefore, a temple was built for them at Luochi, and they continue to receive sacrifices to this day.
(Year Gengzi) In the first month, the emperor (referring to Emperor Xianzong) felt irritable and depressed after taking golden elixir. The eunuchs feared being executed, and the inner palace was very secretive, so unexpected disasters occurred. The Zizhi Tongjian records: Emperor Xianzong was naturally intelligent and decisive, selecting and appointing loyal and good people, and adopting good suggestions. Even when the army was exhausted, finances were strained, and various dissenting opinions arose, he would not waver because of this. Even when bandits rioted in the capital and killed generals, he would not be afraid because of this. In the end, he was able to recover Lingxia, pacify Jiannan, eliminate Zhexi, capture Zelu, pacify Huainan, and restore Qilu. As a result, the deeply rooted bandits in the world all looked back like wolves and bowed like mice, offering land, kowtowing, and entering the court. A hundred years of worry was suddenly eliminated. However, he neglected to guard against the slightest signs of trouble, and the change occurred right beside him. Alas!
(Thirty-one) In this year, there was a shramana (沙門) named Beishan heshang (和尚) (Dharma name Shenqing, style name Lingsou), who spoke eloquently in the court and wrote ten volumes of Fahua Xuanjian (法華玄箋), thirty volumes of Shi Shi Nian Zhi (釋氏年志), Lü Shu Yao Jue (律疏要訣), and Ju She Jue (俱舍訣), totaling more than one hundred volumes, as well as ten volumes of Yulu (語錄). The content covers both internal and external aspects and can serve as a model for the world. He studied at Kaiyuan Temple (開元寺) in Mianzhou and eventually passed away at Huiyi Temple (惠義寺) in Zizhou. Alas!
(Thirty-two, Year Xinchou) Emperor Muzong Heng (穆宗恒) (Emperor Xianzong's third son, who was benevolent and wise after ascending the throne, lived to the age of thirty, and was buried in Guangling, reigning for four years) changed the reign title to Changqing (長慶).
(Year Renyin) In the spring, it snowed. Princess Taihe (太和公主) was married off to the Jin people and then to the Uyghurs (回鶻).
(Thirty-three) In this year, Bai Juyi (白居易) was demoted from Zhongshu Sheren (中書舍人) to the prefect of Hangzhou. Hearing of the high morality of niaoke heshang (鳥窠和尚), he made a special trip to visit him. At that time, niaoke heshang was living on a long pine tree because its branches were bent like an umbrella. Bai Juyi asked: 'Zen master, your dwelling place is very dangerous.' Niaoke heshang said: 'The prefect's situation is even more dangerous.' Bai Juyi said: 'As a local official, what danger is there?' Niaoke heshang said: 'Fuel and fire intertwine, and the waves of consciousness never cease. Isn't this dangerous?' Bai Juyi then asked: 'What is the great meaning of the Buddha-dharma?' Niaoke heshang said: 'Do no evil, do all good, purify your mind; this is the teaching of all Buddhas.'
【English Translation】 Cui and Cai are not worth mentioning too much. After their deaths, Liu Zongyuan missed them, and their spirits descended to the back hall of the Liuzhou government. Therefore, a temple was built for them at Luochi, and they continue to receive sacrifices to this day. In the first month of the year Gengzi, the emperor (referring to Emperor Xianzong) felt irritable and depressed after taking golden elixir. The eunuchs feared being executed, and the inner palace was very secretive, so unexpected disasters occurred. The Zizhi Tongjian records: Emperor Xianzong was naturally intelligent and decisive, selecting and appointing loyal and good people, and adopting good suggestions. Even when the army was exhausted, finances were strained, and various dissenting opinions arose, he would not waver because of this. Even when bandits rioted in the capital and killed generals, he would not be afraid because of this. In the end, he was able to recover Lingxia, pacify Jiannan, eliminate Zhexi, capture Zelu, pacify Huainan, and restore Qilu. As a result, the deeply rooted bandits in the world all looked back like wolves and bowed like mice, offering land, kowtowing, and entering the court. A hundred years of worry was suddenly eliminated. However, he neglected to guard against the slightest signs of trouble, and the change occurred right beside him. Alas! In this year, there was a shramana named Beishan heshang (Dharma name Shenqing, style name Lingsou), who spoke eloquently in the court and wrote ten volumes of Fahua Xuanjian, thirty volumes of Shi Shi Nian Zhi, Lü Shu Yao Jue, and Ju She Jue, totaling more than one hundred volumes, as well as ten volumes of Yulu. The content covers both internal and external aspects and can serve as a model for the world. He studied at Kaiyuan Temple in Mianzhou and eventually passed away at Huiyi Temple in Zizhou. Alas! Emperor Muzong Heng (Emperor Xianzong's third son, who was benevolent and wise after ascending the throne, lived to the age of thirty, and was buried in Guangling, reigning for four years) changed the reign title to Changqing in the year Xinchou. In the spring of the year Renyin, it snowed. Princess Taihe was married off to the Jin people and then to the Uyghurs. In this year, Bai Juyi was demoted from Zhongshu Sheren to the prefect of Hangzhou. Hearing of the high morality of niaoke heshang, he made a special trip to visit him. At that time, niaoke heshang was living on a long pine tree because its branches were bent like an umbrella. Bai Juyi asked: 'Zen master, your dwelling place is very dangerous.' Niaoke heshang said: 'The prefect's situation is even more dangerous.' Bai Juyi said: 'As a local official, what danger is there?' Niaoke heshang said: 'Fuel and fire intertwine, and the waves of consciousness never cease. Isn't this dangerous?' Bai Juyi then asked: 'What is the great meaning of the Buddha-dharma?' Niaoke heshang said: 'Do no evil, do all good, purify your mind; this is the teaching of all Buddhas.'
眾善奉行。居易曰。三歲孩兒也解恁么道。師曰。三歲孩兒雖說得。八十翁翁行不得。居易欽嘆而去。自是數從之問道。
(三十四) 是歲穆宗遣左街僧錄靈阜。赍詔起汾陽無業禪師赴闕。阜至。宣詔畢稽首無業足下。白曰。主上此度恩旨不同。愿師起赴。無以他詞固辟也。業笑曰。貧道何德累煩人主。汝可先行。吾即往矣。遂沐浴淨髮。至中夕告門人惠愔等曰。汝曹見聞覺知之性與太虛同壽。不生不滅一切境界。本自空寂無一法可得。迷者為不了故即被境惑。一為境惑流轉不窮。汝等當知心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如影如響。無有實者。故經云。唯有一事實。餘二則非真。常了一切空。無一法當情。是諸佛用心處。汝等勤而行之。言訖端坐而逝。阜回奏其事。帝欽嘆久之。嘗有僧問。十二分教流於此土。得道果者非止一二。云何祖師西來別唱玄宗。直指人心見性成佛。只如上代高僧。並淹貫九流洞明三藏。如生肇融睿等。豈得不知佛法耶。師曰。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果換苦葫蘆。淘汝諸人業根都無實事。神通變化及百千三昧門。化彼天魔外道。福智二嚴為破執有滯空之見。若不會道及祖師意論什麼生肇融睿。如今天下解禪解道如河
【現代漢語翻譯】 現代漢語譯本： 眾善奉行。居易（白居易，唐代詩人）說：『三歲小孩也懂得這樣說。』禪師說：『三歲小孩雖然說得出，八十歲老翁卻做不到。』居易欽佩感嘆而去，從此多次向禪師請教佛法。
（三十四）這年，穆宗皇帝派遣左街僧錄靈阜，帶著詔書去請汾陽無業禪師到京城。靈阜到達后，宣讀完詔書，向無業禪師的腳下叩拜，說道：『皇上這次的恩旨不同以往，希望禪師起程赴京，不要用其他理由推辭。』無業禪師笑著說：『貧僧有什麼德行，勞煩皇上如此。你可先行，我隨後就到。』於是沐浴淨髮，到半夜時告訴門人惠愔等人說：『你們的見聞覺知之性與太虛空同等長久，不生不滅，一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人因為不瞭解這個道理，就被外境迷惑。一旦被外境迷惑，就會流轉生死，沒有窮盡。你們應當知道，心性本來就具有，不是因為造作而產生的，就像金剛一樣不可破壞。一切諸法，如影子如迴響，沒有真實的。所以經上說：『唯有一真實事，其餘二則非真。』常常明瞭一切皆空，沒有一法可以執著。這是諸佛用心之處，你們要勤奮地修行。』說完，端坐而逝。靈阜回去稟告此事，皇帝欽佩感嘆了很久。曾經有僧人問：『十二分教（佛教經典的不同體裁）流傳到這裡，得道證果的人不止一兩個，為什麼祖師（指達摩祖師）西來還要另外提倡玄妙的宗旨，直指人心，見性成佛？像上代的高僧，都精通九流，洞明三藏（佛教經典），如僧肇、僧睿、慧融等，難道他們不知道佛法嗎？』禪師說：『諸佛不曾出世，也沒有一法可以給人，只是隨著眾生的病癥而施予不同的藥方，所以才有了十二分教，就像用蜜果交換苦葫蘆一樣，淘洗你們這些人的業根，都是沒有真實的事情。神通變化以及百千三昧門，是爲了教化那些天魔外道，用福德和智慧兩種莊嚴來破除執著有和滯留空的見解。如果不會道以及祖師的意旨，談論什麼僧肇、僧睿？如今天下解禪解道的人多如河沙。』 English version: Practicing all good deeds. Juyi (Bai Juyi, a poet of the Tang Dynasty) said, 'A three-year-old child also understands how to say that.' The Zen master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Juyi admired and sighed, and from then on, he often asked the Zen master about the Dharma.
(Thirty-four) In that year, Emperor Muzong sent Lingfu, the Senglu (Buddhist registrar) of the Left Street, with an imperial edict to invite Zen Master Wuye of Fenyang to the capital. When Lingfu arrived, he finished reading the edict and prostrated at Zen Master Wuye's feet, saying, 'This time, the Emperor's grace is different from the past. I hope the Zen master will set off for the capital and not refuse with other excuses.' Zen Master Wuye smiled and said, 'What virtue do I, a poor monk, have to trouble the Emperor so much? You can go ahead, and I will follow soon.' Then he bathed and purified his hair, and at midnight he told his disciples Huiyin and others, 'Your nature of seeing, hearing, feeling, and knowing is as long-lasting as the vast emptiness, neither arising nor ceasing. All realms are inherently empty and silent, and there is no Dharma to be obtained. Those who are deluded are confused by external realms because they do not understand this principle. Once confused by external realms, they will transmigrate in samsara without end. You should know that the nature of the mind is inherently present, not created, like a diamond that cannot be broken. All Dharmas are like shadows and echoes, without reality. Therefore, the sutra says, 'There is only one real thing, and the other two are not true.' Always understand that everything is empty, and there is no Dharma to cling to. This is where the Buddhas use their minds. You must practice diligently.' After saying this, he sat upright and passed away. Lingfu returned to report this matter, and the Emperor admired and sighed for a long time. Once a monk asked, 'The twelve divisions of the teachings (different literary forms of Buddhist scriptures) have spread here, and those who have attained the Way and realized the fruit are not just one or two. Why did the Patriarch (referring to Bodhidharma) come from the West to promote a mysterious doctrine, directly pointing to the human mind, seeing one's nature and becoming a Buddha? Like the eminent monks of the past, they were all proficient in the Nine Schools and thoroughly understood the Three Baskets (Buddhist scriptures), such as Sengzhao, Sengrui, and Huirong. Didn't they know the Buddha Dharma?' The Zen master said, 'The Buddhas never appeared in the world, nor is there any Dharma to give to people. They only prescribe different remedies according to the illnesses of sentient beings, so there are the twelve divisions of the teachings, like exchanging honey fruits for bitter gourds, washing away the roots of karma of you people, all of which are not real. Supernatural powers and the gates of hundreds of thousands of samadhis are to teach those heavenly demons and heretics, using the adornments of merit and wisdom to break the views of clinging to existence and dwelling in emptiness. If you do not understand the Way and the Patriarch's intention, what is there to talk about Sengzhao and Sengrui? Today, there are as many people in the world who explain Zen and the Way as there are sands in the Ganges River.'
【English Translation】 Practicing all good deeds. Juyi (Bai Juyi, a poet of the Tang Dynasty) said, 'A three-year-old child also understands how to say that.' The Zen master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Juyi admired and sighed, and from then on, he often asked the Zen master about the Dharma. (Thirty-four) In that year, Emperor Muzong sent Lingfu, the Senglu (Buddhist registrar) of the Left Street, with an imperial edict to invite Zen Master Wuye of Fenyang to the capital. When Lingfu arrived, he finished reading the edict and prostrated at Zen Master Wuye's feet, saying, 'This time, the Emperor's grace is different from the past. I hope the Zen master will set off for the capital and not refuse with other excuses.' Zen Master Wuye smiled and said, 'What virtue do I, a poor monk, have to trouble the Emperor so much? You can go ahead, and I will follow soon.' Then he bathed and purified his hair, and at midnight he told his disciples Huiyin and others, 'Your nature of seeing, hearing, feeling, and knowing is as long-lasting as the vast emptiness, neither arising nor ceasing. All realms are inherently empty and silent, and there is no Dharma to be obtained. Those who are deluded are confused by external realms because they do not understand this principle. Once confused by external realms, they will transmigrate in samsara without end. You should know that the nature of the mind is inherently present, not created, like a diamond that cannot be broken. All Dharmas are like shadows and echoes, without reality. Therefore, the sutra says, 'There is only one real thing, and the other two are not true.' Always understand that everything is empty, and there is no Dharma to cling to. This is where the Buddhas use their minds. You must practice diligently.' After saying this, he sat upright and passed away. Lingfu returned to report this matter, and the Emperor admired and sighed for a long time. Once a monk asked, 'The twelve divisions of the teachings (different literary forms of Buddhist scriptures) have spread here, and those who have attained the Way and realized the fruit are not just one or two. Why did the Patriarch (referring to Bodhidharma) come from the West to promote a mysterious doctrine, directly pointing to the human mind, seeing one's nature and becoming a Buddha? Like the eminent monks of the past, they were all proficient in the Nine Schools and thoroughly understood the Three Baskets (Buddhist scriptures), such as Sengzhao, Sengrui, and Huirong. Didn't they know the Buddha Dharma?' The Zen master said, 'The Buddhas never appeared in the world, nor is there any Dharma to give to people. They only prescribe different remedies according to the illnesses of sentient beings, so there are the twelve divisions of the teachings, like exchanging honey fruits for bitter gourds, washing away the roots of karma of you people, all of which are not real. Supernatural powers and the gates of hundreds of thousands of samadhis are to teach those heavenly demons and heretics, using the adornments of merit and wisdom to break the views of clinging to existence and dwelling in emptiness. If you do not understand the Way and the Patriarch's intention, what is there to talk about Sengzhao and Sengrui? Today, there are as many people in the world who explain Zen and the Way as there are sands in the Ganges River.'
沙數。說佛說心有百千億。纖塵不去未免輪迴。思念不忘盡從沉墜。如斯之類尚不識業果。妄謂上流並他先德。但言觸目無非佛事。舉足皆是道場。原其所習。不如一個五戒十善凡夫。觀其發言。嫌他二乘十地菩薩。且醍醐上味為世珍奇。遇斯等人翻成毒藥。南山尚不許呼為大乘。學語之流爭鋒唇吻之間。鼓論不根之事。並他先德。誠實苦哉。只如野逸高人。猶解枕流漱石棄其榮祿。亦有安國理民之謀。徴而不起。況我禪宗途路且別。看他古德道人得意之後。茅茨石室向折腳鐺子里煮飯吃過。三十二十年名利不幹懷。財寶不繫念。大忘人世隱跡巖叢。君王命而不來。諸侯請而不赴。豈同時輩貪名愛利汩沒世途。如短販人。有少希求而忘大果。十地諸聖玄通佛理。豈不如一個博地凡夫。實無此理。他說法如雲如雨。猶被佛呵見性如隔羅縠。只為情存聖量見在因果。未能逾越聖情過諸影跡。先賢古德碩學高人。博達古今洞明教網。蓋為識學詮文水乳難辨。不明自理念靜求真。嗟乎得人身者如爪甲上土。失人身者如大地土。良可傷惜。設悟理之者有一知半解。不知是悟中之則入理之門。便謂永脫世累輕忽上流。致使心漏不盡理地不明。空到老死無成虛延歲月。且聰明不能敵生死。干惠未免輪迴。共兄弟論實不論虛。只這口食
【現代漢語翻譯】 現代漢語譯本 沙數（恒河沙的數量）。說佛說心有百千億，即使一絲一毫的塵埃不去掉，也無法避免輪迴。思念不忘，最終都會沉淪墜落。像這樣的人尚且不認識業果，還妄自認為自己是上等根器，並自詡繼承了先賢的美德。他們只會說觸目所及無非是佛事，舉手投足都是道場。探究他們所學，還不如一個奉行五戒十善的凡夫俗子。觀察他們的言論，卻又嫌棄二乘（聲聞乘和緣覺乘）和十地菩薩。要知道，醍醐是世間珍奇的上等美味，但遇到這些人，反而會變成毒藥。南山律宗尚且不允許稱他們為大乘，而這些只會鸚鵡學舌的人，卻在唇槍舌戰中爭鋒相對，鼓吹那些沒有根據的事情，還自詡繼承了先賢的美德，真是可悲啊！ 就像那些隱居山林的賢士高人，尚且懂得枕著流水，漱著石頭，拋棄榮華富貴，也有安定國家治理百姓的謀略，即使被徵召也不出仕。更何況我們禪宗的道路本來就與衆不同。看看那些古代的得道高僧，在開悟得意之後，住在茅草屋或石室裡，用缺了腿的鍋子煮飯吃，二三十年都不把名利放在心上，也不把財寶放在眼裡，完全忘記了人世間的事情，隱居在山巖叢林之中。君王下令召見也不來，諸侯邀請也不赴約。豈能與那些貪圖名利，沉溺於世俗的人相提並論，就像那些做小買賣的人，只看到眼前的蠅頭小利，而忘記了長遠的利益。十地菩薩玄妙通達佛理，難道還不如一個普通的凡夫俗子嗎？這實在是沒有道理的。 他們說法如雲如雨，仍然被佛陀呵斥為見性如同隔著一層薄紗。只因爲心中存有聖人的情懷，見解還停留在因果之中，未能超越聖人的情懷，擺脫一切表象。先賢古德，學識淵博的高人，通曉古今，洞察佛教的綱領，是因為他們能夠辨別識學和詮釋文字，就像水和乳一樣容易區分。他們明白要從自己的內心去體悟，在清靜中尋求真理。可嘆啊，得到人身就像指甲上的塵土，失去人身就像大地上的泥土，實在令人惋惜。即使有人領悟了真理，也只是一知半解，不知道這是悟道中的法則，是進入真理之門的鑰匙，就自以為永遠擺脫了世俗的束縛，輕視上等根器的人，以致於心中的煩惱沒有斷盡，對真理的理解也不透徹，空活到老，一事無成，虛度光陰。要知道，聰明才智無法戰勝生死，精明能幹也無法避免輪迴。與兄弟們談論實在的道理，不要說虛妄的話，就說這口飯食。
【English Translation】 English version Like the sands of the Ganges. To speak of the Buddha and the mind as being hundreds of thousands of millions, without removing even a speck of dust, one cannot avoid reincarnation. Thoughts and memories not forgotten will inevitably lead to sinking and falling. Such individuals do not even recognize the consequences of karma, yet they presumptuously consider themselves superior and claim to inherit the virtues of past sages. They merely say that everything they see is a Buddha-activity, and every step they take is a sacred place. Examining what they have learned, they are not even as good as an ordinary person who observes the five precepts and ten virtues. Observing their speech, they disdain the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Bodhisattvas of the Ten Grounds (Daśabhūmi). Know that the finest flavor of ghee is a rare treasure in the world, but when encountered by such people, it turns into poison. Even the Nanshan School does not allow them to be called Mahayana. Those who merely parrot words contend fiercely in verbal disputes, drumming up baseless arguments, and claiming to inherit the virtues of past sages. Truly lamentable! Just like those reclusive hermits, they understand how to pillow their heads on flowing streams and rinse their mouths with stones, abandoning glory and wealth. They also have strategies for pacifying the country and governing the people, yet they do not accept appointments even when summoned. Moreover, our Chan School's path is different. Look at those ancient virtuous monks who, after enlightenment and attainment, lived in thatched huts or stone chambers, cooking rice in broken-legged pots, not caring about fame and fortune for twenty or thirty years, not attaching importance to wealth and treasures, completely forgetting the affairs of the world, and hiding in rocky forests. They would not come even when the king ordered them, and would not attend even when the nobles invited them. How can they be compared to those who are greedy for fame and profit, and who are immersed in worldly affairs, like petty merchants who seek small gains and forget the great consequences? The holy beings of the Ten Grounds, who profoundly understand the Buddha's teachings, are certainly not inferior to an ordinary person. There is truly no such reason. Even if they preach the Dharma like clouds and rain, they are still scolded by the Buddha for seeing their nature as if through a veil. It is only because they harbor the sentiments of sages and their views are still within the realm of cause and effect, unable to transcend the sentiments of sages and escape all appearances. Past sages, virtuous elders, and highly learned individuals, who are well-versed in ancient and modern times and have a clear understanding of the teachings, are able to distinguish between intellectual knowledge and the interpretation of texts, just as easily as distinguishing between water and milk. They understand that they must realize from their own minds and seek truth in stillness. Alas, obtaining a human body is like the dust on a fingernail, while losing a human body is like the soil of the earth, which is truly regrettable. Even if someone understands the truth, it is only a superficial understanding, not knowing that this is the principle within enlightenment, the key to entering the door of truth, and they presumptuously believe that they have forever escaped the bonds of the world, belittling those of superior capacity, so that the defilements in their minds are not exhausted and their understanding of the truth is not clear, living in vain until old age, accomplishing nothing, and wasting their years. Know that intelligence cannot defeat birth and death, and cleverness cannot avoid reincarnation. Let us discuss real principles with our brothers, not empty words, just like this food we eat.
身衣。儘是欺賢罔聖求得將來。他心惠眼。觀之如飲膿血相似。總須償他始得。阿那個是有道果自然感得他信施來。學般若菩薩不得自謾。如冰凌上行劍刃上走。臨命終時。一毫凡聖情量不盡。纖塵思念不忘。隨念受生。輕重五陰向驢胎馬腹裡托質。泥犁鑊湯里煮炸一遍了。從前記持憶想見解智慧。都盧一時失卻。依前再為螻蟻。從頭又作蚊虻。雖是善因而招惡果。且圖個什麼。兄弟只為貪慾成性。二十五有向腳跟下繫著。無成辨之期。祖師觀此土眾生有大乘根性。惟傳心印指示迷情。得之者即不揀凡之與聖愚之與知。且多虛不如少實。大丈夫兒如今直下休去歇去頓息萬緣。越生死流迥出常格。靈光獨照物累不拘。巍巍堂堂三界獨步。何必身長丈六紫磨金輝項佩圓光廣長舌相。以色見我是行邪道。設有眷屬莊嚴不求自得。山河大地不礙眼光。得大總持一聞千悟。都不希求一餐之直。汝等諸人儻不如是。祖師來至此土非常。有損有益。有益者。千萬人中撈漉一個半個堪為法器。有損者。如前已明。從他依三乘教法修行不妨。卻得四果三賢進修之分。所以先德云。了即業障本來空。未了應須償宿債。師憲宗穆宗兩朝。凡三詔不赴。既沒賜謚大達禪師。
(三十五) 澧州龍潭崇信禪師。本渚宮賣餅家子也。史失其姓
【現代漢語翻譯】 現代漢語譯本：袈裟僧衣，全是欺騙賢人聖者求得的供養。有他心慧眼的人看來，就像喝膿血一樣噁心。總要償還他們才行。哪一種是有道高僧自然感得信徒的佈施呢？學習般若的菩薩不能自欺。如同在冰面上行走，在刀刃上奔跑。臨命終時，哪怕有一絲凡夫或聖人的情執沒有斷盡，哪怕有一點點細微的思念沒有忘記，都會隨著念頭去受生。帶著或輕或重的五蘊之身，到驢胎馬腹裡去投胎。在地獄的鑊湯里煮炸一遍之後，從前記住的、回憶的、想像的、見解和智慧，全都一下子失去。依舊再次變成螻蟻，從頭又做蚊虻。雖然是善因而招致惡果，那又圖個什麼呢？各位同修，只因爲貪慾成了習性，二十五有就好像拴在腳跟下一樣，沒有成就解脫的時候。祖師看到此土眾生有大乘根性，所以只傳心印，指示迷情。得到心印的人，就不論是凡夫還是聖人，是愚笨還是聰明。寧可多虛少實。大丈夫現在就應該當下放下，停止一切，頓息萬緣。超越生死輪迴，迥然超出常格。靈光獨自照耀，不受外物拖累。巍巍堂堂，在三界中獨步。何必一定要身長一丈六尺，有紫磨金色的光輝，脖子上佩戴圓光，有廣長舌相呢？如果以色相來看我，那就是走邪道。即使有眷屬莊嚴，也不用去追求，自然會得到。山河大地不會阻礙眼光。得到大總持，一聽就能領悟千般道理。都不稀罕一餐的供養。你們這些人如果不是這樣，祖師來到此土就非常不值得。有損失也有益處。有益處的是，千萬人中能撈出一個半個可以作為法器。有損失的是，就像前面已經說過的。讓他們依照三乘教法修行也沒關係，卻能得到四果三賢的進修機會。所以先德說：『了悟了，業障本來就是空。沒有了悟，就應該償還宿債。』這位禪師在憲宗、穆宗兩朝，三次被詔見都不去。去世后被賜謚號為大達禪師。
（三十五）澧州龍潭崇信禪師，是渚宮賣餅人家的孩子。史書上沒有記載他的姓氏。
【English Translation】 English version: These robes, all are obtained by deceiving the wise and the saints. To those with the eye of wisdom, they appear as drinking pus and blood. They must be repaid. Which are the virtuous monks who naturally receive the offerings of believers? Bodhisattvas who study Prajna must not deceive themselves. It is like walking on ice or running on the edge of a sword. At the moment of death, if even a trace of attachment to the mundane or the sacred remains, if even a tiny thought is not forgotten, one will be reborn according to that thought. Carrying the heavy or light five skandhas, one will be reborn in the womb of a donkey or a horse. After being boiled and fried in the hellish cauldron, all the memories, recollections, imaginations, insights, and wisdom from before will be lost at once. One will again become an ant, and start anew as a mosquito. Although it is a good cause that leads to bad results, what is the point? Brothers, it is only because greed has become a habit that the twenty-five realms of existence are tied to your heels, with no hope of liberation. The Patriarch saw that the sentient beings of this land had the potential for Mahayana, so he only transmitted the mind seal, pointing out the deluded mind. Those who receive the mind seal, regardless of whether they are ordinary or saintly, foolish or wise. It is better to have a little reality than much emptiness. A great man should now let go, stop everything, and cease all connections. Transcend the cycle of birth and death, standing out from the ordinary. The spiritual light shines alone, unburdened by external things. Majestic and dignified, walking alone in the three realms. Why must one be sixteen feet tall, with a body of purple-gold, a halo around the neck, and a broad and long tongue? To see me through form is to walk the wrong path. Even if there are adorned attendants, there is no need to seek them; they will come naturally. Mountains and rivers will not obstruct the vision. Having attained the Great Dharani, one will understand a thousand things upon hearing one. One does not desire even a single meal's worth of offerings. If you are not like this, the Patriarch's coming to this land is not worthwhile. There is loss and there is benefit. The benefit is that one or two out of thousands can be found who are worthy vessels of the Dharma. The loss is as previously stated. It does not matter if they practice according to the teachings of the Three Vehicles, they can still attain the fruits of the Four Stages and the progress of the Three Worthies. Therefore, the former sage said: 'If one understands, karmic obstacles are originally empty. If one does not understand, one must repay past debts.' This Chan master was summoned three times by Emperors Xianzong and Muzong, but he did not go. After his death, he was given the posthumous title of Great Attainment Chan Master.
(35) Chan Master Chongxin of Longtan (Dragon Pool) in Lizhou, was the child of a cake seller in Zhugong. History has lost his surname.
。少時英異。初悟禪師居天皇寺。人莫之測。師家于寺巷。日常以十餅饋之。悟受之。每食異常留一餅曰。吾惠汝以蔭子孫。一日退而省其私曰。餅是我持去。何以反遺我邪。寧別有旨乎。遂告問焉。悟曰。是汝持來。復汝何咎。師聞頗曉玄旨。因祈出家。悟曰。汝昔崇福善。今信吾言。可名崇信。由是服勤左右。一日問曰某自到來不蒙指示心要。悟曰。自汝到來吾未嘗不指汝心要。曰何處指示。悟曰。汝擎茶來吾為汝接。汝行食來吾為汝受。如和南時吾便低首。何處不指示心要。師低頭良久。悟曰。見即直下便見。擬思即差。師當下開解。乃復問。如何保任。悟曰。任性逍遙隨緣放曠。但盡凡心無別聖解。師后詣澧陽龍潭棲止。僧問髻中珠誰人得。師曰。不賞玩者。僧曰。安著何處。曰有處即道來。李翱問。如何是真如般若。曰我無真如般若。翱曰。幸遇和上。師曰。此猶是分外之言。德山問答具本傳。
(癸卯) 長慶三年○(六月新都觀泥像生須板之復生)○(八月帝幸興慶宮遇持缽僧施絹三百疋)。
(甲辰) 四年正月帝崩。
(三十六) 是年杭州永福寺。刊石壁法華經成。相國元禎為之記。其辭曰。按沙門釋惠皎自狀其事云。永福寺一名孤山寺。在杭州錢塘湖心孤山上。石壁法華經
【現代漢語翻譯】 現代漢語譯本： 崇信禪師年少時就表現出與衆不同的才華。他最初跟隨初悟禪師住在天皇寺，人們都無法理解他。崇信禪師的家就在寺廟附近，他每天都送十個餅給初悟禪師。初悟禪師接受了，但每次吃的時候都會特意留一個餅，說：『我用這個來庇佑你的子孫。』有一天，崇信禪師退下後反思這件事，心想：『餅是我拿來的，為什麼反而要留給我呢？難道另有深意嗎？』於是就去請教初悟禪師。初悟禪師說：『這是你拿來的，還給你有什麼不對嗎？』崇信禪師聽了，似乎明白了其中的玄妙之處，於是請求出家。初悟禪師說：『你過去崇尚福善，現在又相信我的話，可以取名為崇信。』從此，崇信禪師就服侍在初悟禪師左右。有一天，他問道：『弟子自從來到這裡，沒有得到您的開示，不知心要何在？』初悟禪師說：『自從你來到這裡，我未曾沒有指示你的心要。』崇信禪師問：『在什麼地方指示的呢？』初悟禪師說：『你端茶來，我為你接；你送飯來，我為你接受；你向我合掌問訊時，我就低頭。哪裡沒有指示你的心要呢？』崇信禪師低頭沉思了很久。初悟禪師說：『見，就要當下就見；如果思慮，就差之毫釐，失之千里。』崇信禪師當下開悟。於是又問：『如何保任（保持開悟的狀態）？』初悟禪師說：『任性逍遙，隨緣放曠，只要斷盡凡夫之心，不要另外尋求聖人的見解。』崇信禪師後來到澧陽龍潭居住。有僧人問：『髻中珠（比喻自性）是誰得到的？』崇信禪師說：『是不賞玩它的人。』僧人問：『安放在哪裡呢？』崇信禪師說：『有處所就說出來。』李翱問：『什麼是真如般若（佛教智慧）？』崇信禪師說：『我沒有真如般若。』李翱說：『有幸遇到和尚您。』崇信禪師說：『這還是多餘的話。』德山（宣鑒禪師）的問答記載在本傳中。
（癸卯年）長慶三年（公元823年），六月，新都縣觀音寺的泥像長出了鬍鬚，木板又重新生長。 （八月，皇帝到興慶宮，遇到一位托鉢僧人，賞賜給他絹三百匹）。
（甲辰年）四年正月，皇帝駕崩。
（三十六）這一年，杭州永福寺刊刻石壁《法華經》完成，宰相元稹為此作記。他的文章說：『據沙門釋惠皎自述，永福寺又名孤山寺，在杭州錢塘湖中心的孤山上。石壁《法華經》』
【English Translation】 English version: Zen Master Chongxin showed extraordinary talent from a young age. He initially followed Zen Master Chuwu, residing at Tianhuang Temple, where people couldn't understand him. Chongxin's home was near the temple, and he would send ten cakes to Zen Master Chuwu daily. Chuwu accepted them, but each time he ate, he would deliberately leave one cake, saying, 'I will use this to bless your descendants.' One day, Chongxin retreated and reflected on this, thinking, 'The cakes are brought by me, why return one to me? Is there another meaning?' So he went to ask Zen Master Chuwu. Chuwu said, 'These are brought by you, what's wrong with returning them to you?' Chongxin seemed to understand the profound meaning and requested to become a monk. Chuwu said, 'You used to admire blessings and goodness, and now you believe my words, you can be named Chongxin.' From then on, Chongxin served Zen Master Chuwu. One day, he asked, 'Since I came here, I have not received your instruction, I don't know where the essence of mind is?' Chuwu said, 'Since you came here, I have never not pointed out the essence of your mind.' Chongxin asked, 'Where did you point it out?' Chuwu said, 'You bring tea, I receive it for you; you bring food, I accept it for you; when you bow to me, I lower my head. Where have I not pointed out the essence of your mind?' Chongxin bowed his head and pondered for a long time. Chuwu said, 'Seeing, you must see it immediately; if you think about it, you will be off by a hair's breadth, losing it by a thousand miles.' Chongxin was enlightened immediately. Then he asked, 'How to maintain (the state of enlightenment)?' Chuwu said, 'Be free and unrestrained, follow conditions and be open-minded, just exhaust the mind of ordinary people, and do not seek other views of sages.' Chongxin later lived in Longtan, Liyang. A monk asked, 'Who obtained the jewel in the bun (a metaphor for self-nature)?' Chongxin said, 'It is the one who does not appreciate it.' The monk asked, 'Where to put it?' Chongxin said, 'If there is a place, then say it.' Li Ao asked, 'What is true suchness prajna (Buddhist wisdom)?' Chongxin said, 'I have no true suchness prajna.' Li Ao said, 'I am fortunate to meet you, monk.' Chongxin said, 'These are still superfluous words.' The questions and answers of Deshan (Zen Master Xuanjian) are recorded in the main biography.
(Gui Mao Year) In the third year of Changqing (823 AD), in June, the mud statue of Guanyin Temple in Xindu County grew a beard, and the wooden board grew again. (In August, the emperor went to Xingqing Palace and met a begging monk, rewarding him with three hundred bolts of silk).
(Jia Chen Year) In the fourth year of January, the emperor died.
(Thirty-six) This year, the carving of the Stone Wall Lotus Sutra at Yongfu Temple in Hangzhou was completed, and Prime Minister Yuan Zhen wrote a record for it. His article said: 'According to the Shramana Shi Huijiao's own account, Yongfu Temple, also known as Gushan Temple, is located on Gushan Island in the center of Qiantang Lake in Hangzhou. The Stone Wall Lotus Sutra'
在寺之中。始以元和十二年。嚴休復為刺史時。惠皎萌厥心。卒以長慶四年白居易為刺史時。成厥事。上下其石六尺有五寸。長短其石五十七尺有六寸。座周于下。蓋周于石。砌周于堂。凡買工鑿經六萬九千有一百五十錢。十經之數既畢。又立石為二碑。其一碑凡輸錢于經者。由十而上皆得名于碑。其輸錢之貴者有若杭州刺史嚴休復。中書舍人杭州刺史白居易。刑部侍郎湖州刺史崔玄亮。刑部郎中睦州刺史韋文悟。處州刺史韋行立。杭州刺史張聿。御史中丞蘇州刺史李又。御史大夫越州刺史元禎。右司郎中處州刺史陳岵。九刺史之外。縉紳之由杭者。若宣慰使庫部郎中知制浩賈餗。以降鮮不附於經石之列。必以輸錢先後為次第。不以貴賤老幼多少為后先。其一碑僧之徒。思得聲名人文其事以自廣。予以長慶二年相先帝無狀譴于同州。明年徙于會稽。路出於杭。杭民競相觀睹。白怪問之。皆云非觀宰相。蓋欲觀曩所聞之元白耳。由是僧之徒誤以予為名聲人。相與日夜攻刺史白乞予文。予觀僧之徒。所以經于石文于碑。蓋欲為不朽且欲自大其本術。今夫碑既文經既石。而又九諸侯相率貢錢于所事。由近而言之。亦可謂來異宗而成不朽矣。由遠而言。即不知幾萬歲而外。天與地相軋。陰與陽相蕩。火與風相射。名與形相滅。
則四海九州皆空中一微塵耳。又安知其朽不朽哉。然而羊叔子識枯樹中舊環。張僧繇世為畫師。歷陽之氣至今為城郭。狗一叱而異世。卒不可化。鍛之予學數息則易成。此又性與物相游。而終不能兩相忘矣。又安知夫六萬九千之文刻石。永永因眾姓合成。獨不能為千萬劫含藏之不朽耶。由是思之。則僧之徒得計矣。至於佛書之奧妙。僧當爲余言。余不當為僧言。況斯文止紀于刻石。故不及講貫其義云。中書令王智興。請於四洲置僧尼方等戒壇于誕聖節度僧。制可。既而浙西觀察使李德裕奏曰。智興為戒壇泗州募愿度者。每名輸錢二千。則不復勘詰。普皆剃落。自淮而右。戶三男則一男剃髮規免徭役。所度無算。臣閱渡江日數百人。蘇常齊民十固八九。儻不禁遏。前至誕月江淮失丁男數十萬。不為細事也。帝不納。先是憲宗屢有敕。不許天下私度民為僧尼道士。至是智興冒禁陳請。於是細民淆混奔趨剃落。智興因致貲數十萬緡。大為清論鄙之時福州古靈神贊禪師。初參百丈卻回本寺。受業師嘗在窗下看經。蜂子投窗求出。贊見之曰。世界如許廣闊不肯出。鉆他故紙驢年去。其師因置經問曰。汝行腳遇何人而發言如此。贊曰。昨蒙百丈和上指個歇處。其師於是集眾請升堂說法。贊舉百丈門風曰。靈光獨耀迥脫根塵。體露真
【現代漢語翻譯】 現代漢語譯本： 那麼四海九州也只不過是空中一粒微小的塵埃罷了。又怎麼知道它是會腐朽還是不會腐朽呢？然而，羊叔子能夠辨認出枯樹中的舊環，張僧繇世代都是畫師，歷陽的祥瑞之氣至今還化為城郭。狗一聲呵斥就能使人進入不同的世界，最終無法改變。如果用鍛造的方法，我學習數息就容易成功。這又是人的本性和外物相互作用，但最終不能互相遺忘。又怎麼知道那六萬九千字的碑文刻在石頭上，永遠因為眾多姓氏的合成而存在，就不能為千萬劫含藏的不朽呢？由此思考，那麼僧人的徒弟就得逞了。至於佛書的奧妙，應該由僧人為我講解，我不應該為僧人講解。況且這些文字只是記錄在石碑上，所以就不講解其中的含義了。 中書令王智興，請求在四洲設定僧尼方等戒壇，在佛誕日為僧人授戒，皇帝批準了。不久，浙西觀察使李德裕上奏說：『王智興爲了戒壇在泗州招募願意出家的人，每人交錢兩千，就不再審查追問，全部剃度。從淮河以東，每戶人家有三個兒子，就讓一個兒子剃髮，用來免除徭役。所度化的人數不勝數。我看到渡江的人每天有數百人，蘇州常州一帶的百姓十戶人家有八九戶都是這樣。如果不禁止，等到佛誕月，江淮一帶就會失去數十萬男丁，這不是小事啊。』皇帝沒有采納他的建議。此前，憲宗多次下敕令，不允許天下百姓私自出家為僧尼道士。到這時，王智興冒著禁令陳述請求，於是百姓混淆不清，紛紛奔走剃髮。王智興因此獲得了數十萬緡錢，被當時的清流人士所鄙視。 福州古靈神贊禪師，最初參拜百丈禪師后回到本寺。他的授業師父曾經在窗下看經書，一隻蜜蜂撞到窗戶想要飛出去。神贊禪師看到后說：『世界如此廣闊，你不肯出去，卻鉆這些廢紙，要到驢年才能出去啊！』他的師父於是放下經書問道：『你行腳參訪遇到了什麼人，說出這樣的話？』神贊禪師說：『昨天蒙百丈和尚指點了一個歇腳的地方。』他的師父於是召集眾人，請他升堂說法。神贊禪師舉起百丈禪師的門風說：『靈光獨自照耀，迥然脫離根塵，本體顯露真』
【English Translation】 English version: Then the four seas and nine provinces are but a tiny speck of dust in the air. How can one know whether they will decay or not? Yet, Yang Shuzi could recognize the old ring in the withered tree, and Zhang Sengyao's family were painters for generations. The auspicious Qi of Liyang has transformed into city walls to this day. A dog's scolding can transport one to another world, ultimately unchangeable. If I use the method of forging, learning to count breaths is easy to achieve. This is again the interaction between human nature and external things, but ultimately they cannot forget each other. How can one know that the 69,000-character inscription carved on stone, existing forever because of the combination of many surnames, cannot contain the immortality of countless kalpas? Thinking in this way, then the disciples of the monks have succeeded. As for the profound mysteries of Buddhist scriptures, the monks should explain them to me, and I should not explain them to the monks. Moreover, these words are only recorded on stone tablets, so I will not explain their meaning. Wang Zhixing, the Zhongshu Ling (Director of the Secretariat), requested to set up ordination platforms for monks and nuns in the four continents, and to ordain monks on the Buddha's birthday. The emperor approved it. Soon, Li Deyu, the Zhexichaguan Shi (Observation Commissioner of Western Zhejiang), reported: 'Wang Zhixing is recruiting people in Sizhou who are willing to become monks for the ordination platform. Each person pays 2,000 coins, and there will be no further investigation or questioning, and all are tonsured. East of the Huai River, if a household has three sons, one son will have his head shaved to be exempt from corvée labor. The number of people ordained is countless. I see hundreds of people crossing the river every day, and eight or nine out of ten households in Suzhou and Changzhou are like this. If it is not prohibited, by the time of the Buddha's birthday, the Jianghuai area will lose hundreds of thousands of men, which is no small matter.' The emperor did not accept his suggestion. Previously, Emperor Xianzong had repeatedly issued edicts prohibiting people from becoming monks, nuns, or Taoists without permission. At this time, Wang Zhixing defied the prohibition and made a request, so the people were confused and rushed to shave their heads. Wang Zhixing thus obtained hundreds of thousands of strings of cash, which was despised by the Qingliu (pure stream) scholars of the time. Chan Master Guling Shenzan of Fuzhou, after initially visiting Chan Master Baizhang, returned to his temple. His initiating teacher was once reading scriptures under the window, and a bee hit the window trying to get out. Seeing this, Chan Master Shenzan said: 'The world is so vast, you refuse to go out, but drill into these waste papers, you will only get out in the year of the donkey!' His teacher then put down the scriptures and asked: 'Whom did you meet on your pilgrimage that you speak such words?' Chan Master Shenzan said: 'Yesterday, I was guided by Abbot Baizhang to a place of rest.' His teacher then gathered the crowd and invited him to ascend the hall to give a Dharma talk. Chan Master Shenzan raised the style of Chan Master Baizhang, saying: 'The spiritual light shines alone, completely detached from roots and dust, the essence reveals the true'
常不拘文字。心性無染本自圓成。但離妄緣即如如佛。其師于言下有省。
佛祖歷代通載卷第十五 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十六
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 乙巳) 敬宗湛(穆宗長子。母太后王氏。遊戲無度狎匿群小。性復遍急。為克明弒之。年十八崩。葬莊陵。在位二年)改寶曆。
(二) 八月。遣中使詣天臺采求靈藥詔道士劉從政。入宮資質仙事。署光祿卿。別號升玄先生。
(丙午) 三月。命道士孫準制長生藥。署準為翰林待詔。
四月帝畋獵夜歸。與宦官酣飲擊毬。俄燭滅遇弒。年十八。大臣裴度等迎皇太弟江王立之。是為文宗。
五月下詔。革兩朝淫侈不法之務。捕道士孫準等二十八人及佞憎惟真。民服流於嶺表。
(三 丁未) 文宗昂(穆宗次子。虛懷聽納而不能堅決。用李訓鄭注欲盡誅仕宦。仇士良等陰覺。縱兵殺宰相王渥等二十餘人。帝三十二歲崩。在位十四年)改太和。
(戊申) 十月江西觀察使沈傅師奏。帝誕月請于洪州起方等戒壇度僧資福。制曰。不度僧尼累有敕命。傅師忝為方面違禁申請。宜罰俸料一月。
(四) 澧州
【現代漢語翻譯】 常不拘泥於文字（文字）。人的心性本來就是清凈無染，圓滿成就的。只要遠離虛妄的因緣，當下就是如如不動的佛（佛）。他的老師聽了這些話，當下就有所領悟。
《佛祖歷代通載》卷第十五 大正藏第 49 冊 No. 2036 《佛祖歷代通載》
《佛祖歷代通載》卷第十六
嘉興路大中祥符禪寺住持華亭念常集
唐
（一 乙巳）敬宗湛（穆宗長子。母太后王氏。遊戲無度狎匿群小。性復遍急。為克明弒之。年十八崩。葬莊陵。在位二年）改元寶曆。
（二）八月，派遣中使前往天臺山采求靈藥，詔令道士劉從政入宮諮詢仙事，授予光祿卿的官職，別號升玄先生。
（丙午）三月，命令道士孫準煉製長生藥，授予孫準翰林待詔的官職。
四月，皇帝（帝）田獵夜晚歸來，與宦官飲酒作樂，擊球玩耍。忽然燭火熄滅，皇帝遇刺身亡，年僅十八歲。大臣裴度等人迎立皇太弟江王為帝，是為文宗。
五月，下詔書，革除兩朝以來淫靡奢侈、不合法的事務，逮捕道士孫準等二十八人以及奸佞僧人惟真，百姓因此被流放到嶺南地區。
（三 丁未）文宗昂（穆宗次子。虛懷聽納而不能堅決。用李訓鄭注欲盡誅仕宦。仇士良等陰覺。縱兵殺宰相王渥等二十餘人。帝三十二歲崩。在位十四年）改元太和。
（戊申）十月，江西觀察使沈傅師上奏，請求在皇帝（帝）誕生的月份于洪州設立方等戒壇，度化僧人以祈求福報。皇帝下旨說：『禁止度化僧尼的敕令已經多次頒佈。沈傅師身為地方官員，違抗禁令提出申請，應該罰俸一個月。』
（四）澧州
【English Translation】 Always not adhering to literal words (文字). The nature of mind is originally pure and untainted, perfectly complete. Simply by separating from deluded conditions, one is immediately the Thus Come One (如來佛). His teacher, upon hearing these words, had an awakening.
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 15 Taisho Tripitaka, Volume 49, No. 2036, Comprehensive Records of Buddhas and Patriarchs Through the Ages
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 16
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road
Tang Dynasty
(1st Year, Yisi) Emperor Jingzong Zhan (eldest son of Emperor Muzong, his mother was Empress Dowager Wang. He indulged in excessive entertainment and associated with petty people. His temperament was also impatient and rash. He was assassinated by Ke Ming. He died at the age of eighteen and was buried in Zhuangling. He reigned for two years) changed the era name to Baoli.
(2nd Year) In August, he sent a central envoy to Mount Tiantai to collect spiritual medicine and summoned the Daoist Liu Congzheng to the palace to inquire about matters of immortality, granting him the title of Guanglu Qing, with the alias Ascending Mystery Gentleman.
(Bingwu Year) In March, he ordered the Daoist Sun Zhun to concoct an elixir of immortality, granting Sun Zhun the title of Hanlin Attendant.
In April, the emperor (帝) returned from hunting at night, drinking and playing polo with eunuchs. Suddenly the candles went out, and the emperor was assassinated at the age of eighteen. The ministers Pei Du and others welcomed the Emperor's younger brother, the Prince of Jiang, to the throne, who became Emperor Wenzong.
In May, an edict was issued to abolish the extravagant and illegal affairs of the two previous reigns, and the Daoist Sun Zhun and twenty-eight others, as well as the sycophantic monk Wei Zhen, were arrested, and the people were exiled to the Lingnan region.
(3rd Year, Dingwei) Emperor Wenzong Ang (second son of Emperor Muzong. He was open-minded and receptive but lacked decisiveness. He used Li Xun and Zheng Zhu to try to exterminate the officials. Qiu Shiliang and others secretly became aware of this and dispatched troops to kill the prime minister Wang Wo and more than twenty others. The emperor died at the age of thirty-two and reigned for fourteen years) changed the era name to Taihe.
(Wushen Year) In October, Shen Fushi, the Jiangxi Provincial Observer, reported that he requested to establish the Fangdeng Ordination Platform in Hongzhou during the month of the emperor's (帝) birth to ordain monks for blessings. The emperor decreed: 'There have been repeated imperial orders prohibiting the ordination of monks and nuns. Shen Fushi, as a local official, has violated the prohibition by making this request and should be fined one month's salary.'
(4th Year) Lizhou
藥山禪師惟儼卒。大儒唐伸為之碑曰。上嗣位明年。澧陽郡藥山釋氏大師。以十二月六日終於修心之所。后八年門人狀先師之行。西來京師告于崇敬寺大德。求所以發揮先師之耿光垂於不朽。崇敬大德于余為從母兄也。嘗參徑山得其心要。自興善寬敬示寂之後。四方從道之人質疑傳妙。罔不詣崇敬者。嘗謂伸曰。吾道之明於藥山。猶爾教之聞于洙泗。智炬雖滅法雷猶響。豈可使明德不照至行堙沒哉。惟大師生南康信豐。自為童時未嘗處群兒戲弄中。往往獨坐如念如思。年十七即南度大庾抵潮之西山得惠照禪師。乃落髮服緇執禮以事。大曆中受具于衡岳希琛律師。釋禮矩儀動如夙習。一朝乃言曰。大丈夫當離法自靜。焉能屑屑事細行於衣巾耶。是時南嶽有遷。江西有寂。中嶽有洪。皆悟心契。乃知大圭之質豈俟磨礱。照乘之珍難晦符彩。自是寂以大乘法聞四方。學徒至於指心傳要。眾所不能達者。師必默識懸解。不違如愚。居寂之室垂二十年。寂曰。汝之所得。可謂浹於心術佈於四體。欲益而無所益。欲知而無所知。渾然天和合于本無。吾無有以教矣。佛以開示群盲為大功。度滅眾惡為大德。爾當以功德普濟群迷。宜作梯航無久滯此。由是陟羅浮涉清涼。歷三峽游九江。貞元初因憩藥山喟然嘆曰。吾生寄世若萍蓬耳。又
何效其飄轉耶。既披蓁結庵才疪趺座。鄉人知者因赍攜飲食奔走而往。師曰。吾無德於人。何以勞人乎哉。並謝而不受。鄉人跪曰。愿聞日費之具。曰米一升足矣。自是嘗以山蔬數本佐食。一食訖就座轉法華華嚴涅槃。晝夜若一。終始如是殆三十年矣。遊方求益之徒。知教之在此。后數歲而僧徒葺居禪室樑棟鱗差。其眾不可勝數。至於沃煩正覆道源成流。有以見寂公先知之明矣。忽一旦謂其徒曰。乘郵而行。及莫而息。未有久行而不息者。吾至所詣矣。吾將有息矣。靈源自清。混之者相。能滅諸相是無有色。窮本絕外汝其悉之。語畢隱幾而化。春秋八十四。僧臘六十夏。入室弟子沖虛等遷座。建塔于禪居之東。遵本教也。始師嘗以大綀布為衣。以竹器為蹺。自剃其發自具其食。雖門人數百童侍甚廣。未嘗易其力。珍羞百品鮮果駢羅。未嘗易其食。冬裘重燠夏服輕疏。未嘗易其衣。華室靖深香榻嚴潔。未嘗易其處。麋鹿環繞猛獸伏前。未嘗易其觀。貴賤迭來頂謁床下。未嘗易其禮。非夫罄萬有契真空離攀緣之病本性清凈乎物表。焉能遺形骸忘嗜慾久而如一者耶。其他碩臣重官歸依修禮于師之道。未有及其門閫者。故不列之於篇。銘曰。一物在中。觸境而搖。我示其源。不境不跳。西方聖人。實言其要。其要既得。可言其
妙。我源自濟。我真自靈。大包萬有。細出無形。曹溪所傳。徒藏於密。身世俱空。曾何有物。自見曰明。是為至精。出沒在我。誰曰死生。刻之琬琰。立之巖岫。作碑者伸。期于不朽。
(五) 李翱作復性書。其一曰。人之所以為聖人者性也。人之所以惑其性者情也。喜怒哀懼愛惡欲七者情之所為也。情既昏性斯匿矣。非性之過也。七者。循環而交來。故性不能統也。水之渾也其流不清。火之煙也其光不明。非水火清明之過。沙不渾流斯清矣。煙不郁光斯明矣。情不作性斯統矣。性者天之命也。聖人得之不惑者也。聖人者豈無情耶。聖人者寂然不動。不往而到。不言而信。不耀而光。製作參乎天地。變化合于陰陽。雖有情也未嘗有情也。然則百姓者豈其無性耶。百姓之性與聖人之性弗差也。雖然情之所昏交相攻。未始有窮。故雖終身而不自睹其性焉。火之潛于山石林木之中。非不火也。江河淮濟之末流而泉于山。非不水也。石不敲木弗磨。則不能燒其山林而燥萬物。泉之源弗疏。則弗能為江為河為淮為濟。東匯大壑浩浩湯湯為弗測之深。情之動弗息。則弗能復其性而燭天地為不極之明。是故誠者聖人之性也。寂然不動廣大清明。照乎天地。感而遂通天下之故。行止語默無不處極也。復其性者。賢人循之而不
【現代漢語翻譯】 現代漢語譯本： 妙啊！我源自濟水（河流名稱）。我真實地源自靈性。廣大地包容萬有，細微地顯現無形。曹溪（地名，指禪宗六祖慧能的道場）所傳的禪法，往往隱藏在秘密之中。身世一切都空無，曾經又有什麼實在的物體存在呢？能夠自我覺察就叫做明，這就是最精微的道理。生死出沒都在於我自身，誰又能說有真正的死亡和生存呢？將這些話刻在精美的玉石上，樹立在山巖上，撰寫碑文的人是爲了表達心意，期望能夠不朽。
（五）李翱所作的《復性書》中，其中一段說：人之所以能成為聖人，是因為具有本性。人之所以迷惑于本性，是因為受到情感的影響。喜、怒、哀、懼、愛、惡、欲這七種情感是情感所產生的。情感一旦使人昏昧，本性就會隱匿。這不是本性的過錯。這七種情感，循環往復地交替而來，所以本性無法統攝它們。就像水渾濁了，它的流動就不清澈；火燃燒時有煙，它的光芒就不明亮。這不是水和火本身不清澈明亮的過錯，而是因為有沙土攪動才使水渾濁，有煙霧遮蔽才使光不明亮。情感不產生，本性自然就能統攝一切。本性是天所賦予的，聖人領悟了它就不會迷惑。聖人難道沒有情感嗎？聖人寂靜不動，不往外求而自然到達，不說話也能使人信服，不炫耀也自然光明。他們的作為可以與天地相參照，他們的變化可以與陰陽相合。雖然有情感，卻好像沒有情感一樣。那麼百姓難道就沒有本性嗎？百姓的本性與聖人的本性沒有差別。雖然如此，情感的矇蔽互相交織攻擊，沒有窮盡的時候，所以即使終其一生也不能自己見到本性。就像火潛藏在山石林木之中，並不是沒有火性；江河淮濟的末流，泉水發源于山中，並不是沒有水性。石頭不敲擊，木頭不摩擦，就不能燃燒山林而使萬物乾燥；泉水的源頭不疏通，就不能成為江河淮濟，向東匯入大海，浩浩蕩蕩，深不可測。情感的活動不停止，就不能恢復本性，照亮天地，達到無窮的光明。所以，真誠是聖人的本性。寂靜不動，廣大清明，照耀天地，感應而通達天下萬事萬物的道理。行為舉止，言語沉默，沒有不在最恰當的位置。 恢復本性的人，賢人遵循它而不...
【English Translation】 English version: Wonderful! My origin is from the Ji (river name). I truly originate from spirituality. Vastly encompassing all things, subtly manifesting without form. The Chan teachings transmitted from Caoxi (place name, referring to the Sixth Patriarch Huineng's monastery) are often hidden in secrecy. Body and world are all empty, what substantial object has ever existed? To be able to self-perceive is called 'brightness,' this is the most refined principle. Coming and going, appearing and disappearing, are all within myself, who can say there is true death and birth? Engrave these words on exquisite jade, erect them on the rocky peaks, the one who writes the inscription expresses his intention, hoping for immortality.
(5) In Li Ao's 'Treatise on Returning to the Nature,' one section says: 'The reason why a person can become a sage is because of their nature. The reason why a person is confused about their nature is because of emotions. Joy, anger, sorrow, fear, love, hate, and desire, these seven emotions are what emotions produce. Once emotions obscure, the nature will be hidden. This is not the fault of the nature. These seven emotions, cyclically and alternately come, so the nature cannot govern them. It is like when water is muddy, its flow is not clear; when fire burns with smoke, its light is not bright. This is not the fault of the water and fire themselves not being clear and bright, but because there is sand stirring it up that makes the water muddy, and smoke obscuring it that makes the light dim. If emotions do not arise, the nature will naturally be able to govern everything. The nature is what Heaven bestows, the sage understands it and will not be confused. Does the sage not have emotions? The sage is still and unmoving, without seeking outwards, he naturally arrives; without speaking, he can make people believe; without showing off, he is naturally bright. Their actions can be compared to Heaven and Earth, their changes can be in accordance with Yin and Yang. Although they have emotions, it is as if they do not have emotions. Then do the common people not have nature? The nature of the common people is no different from the nature of the sage. Although this is so, the obscurations of emotions intertwine and attack each other, without end, so even if they spend their whole lives, they cannot see their own nature. It is like fire hidden in mountain rocks and forests, it is not that it does not have fire nature; the end streams of the Jiang, He, Huai, and Ji rivers, the spring water originates in the mountains, it is not that it does not have water nature. If the stone is not struck, the wood is not rubbed, it cannot burn the mountains and forests and dry all things; if the source of the spring is not dredged, it cannot become the Jiang, He, Huai, and Ji rivers, flowing eastward into the sea, vast and boundless, with immeasurable depth. If the activity of emotions does not cease, one cannot restore their nature, illuminate Heaven and Earth, and reach infinite brightness. Therefore, sincerity is the nature of the sage. Still and unmoving, vast and clear, illuminating Heaven and Earth, responding and understanding the principles of all things in the world. Behavior, speech, silence, there is nothing that is not in the most appropriate place.' The person who restores their nature, the virtuous person follows it and does not...
已者也。不已則能歸其源矣。聖人知人之性皆可以循之其不息而至於聖也。故制禮以節之。作樂以和之。安於仁樂之本也。動而中禮之本也。故在車則聞和鸞之聲。行步則聞佩玉之音。無故不廢琴瑟。視言行循禮法而動。所以教人忘嗜慾而歸性命之道也。道者至誠而不息也。至誠而不息則虛。虛而不息則明。明而不息則照天地而無遺。非他也。此儘性命之道也。哀哉。人人可以及於此。莫之止而不為也。不亦惑耶。昔者聖人以傳於顏子。顏子得之拳拳不失。不遠而復。其心三月不違仁。子曰。回也其庶乎屢空。其所以未到聖人者一息耳。非力不能也。短命而死故也。其餘升堂者。蓋皆傳也。一氣之所春。一雨之所膏。而得之者各有淺深。不必均也。曾子之死也。曰吾何求焉。吾得正而斃焉斯已矣。斯正性命之言也。子思仲尼之孫。得祖之道。述中庸四十九篇。以傳於孟軻。孟軻曰。我四十不動心。軻之門人達者。公孫丑萬章之徒。蓋傳之矣。遭秦焚書。中庸之弗焚者一篇有焉。於是此道廢闕。其教授者唯節文章句。威儀擊劍之術相師焉。性命之源則吾弗能傳矣。道之極于剝也必復。吾自六歲讀書。但為辭句之學。志於道者四年矣。與人言之。未嘗有是我者也。南觀濤江入于越。而吳興陸參存焉。與之言。陸參曰。子之
【現代漢語翻譯】 現代漢語譯本： 已經這樣了。如果不停止，就能迴歸本源了。聖人知道人的本性都可以遵循，從而不停息地達到聖人的境界。所以制定禮儀來節制，創作音樂來調和，使人安於仁和樂的根本。一舉一動都符合禮的根本。所以在車上能聽到和鸞的聲音，行走時能聽到佩玉的聲音。沒有特殊原因，琴瑟不離身。所見所言所行都遵循禮法而動，這是爲了教導人們忘卻嗜慾，迴歸本性的道路。道，就是至誠而不止息。至誠而不止息就會虛靜，虛靜而不止息就會明澈，明澈而不止息就能照耀天地而沒有遺漏。沒有別的，這就是窮盡本性的道路。可悲啊！人人都可以達到這種境界，卻沒有誰阻止你而不去做。這難道不是迷惑嗎？ 過去聖人將此道傳授給顏回（孔子的弟子，以德行著稱）。顏回得到后緊緊把握，不敢丟失，不遠離而回歸。他的心中三個月都不違背仁德。孔子說：『顏回大概接近聖人了吧，常常一貧如洗。』他之所以沒有達到聖人的境界，只差一口氣而已。不是能力不夠，而是因為短命而死。其餘登上殿堂的人，大概都是傳授了此道。同一股春天的氣息，同一場雨水的滋潤，而得到的人各有深淺，不必相同。曾子（孔子的弟子，以孝道著稱）臨死的時候說：『我還有什麼可求的呢？我得到正道而死去就足夠了。』這就是端正本性的言語。 子思（孔子的孫子）是仲尼（孔子）的孫子，得到了祖父的道，撰寫《中庸》四十九篇，傳授給孟軻（孟子）。孟軻說：『我四十歲能做到不動心。』孟軻的門人中通達的人，如公孫丑、萬章等人，大概都傳授了此道。遭遇秦始皇焚書，只有《中庸》的一篇沒有被焚燬。於是這個道就廢棄缺失了，那些教授的人只知道講解文章的章節語句，威儀和擊劍的技藝互相傳授，而本性的根源，我就不能傳授了。 道的極點是剝落，剝落之後必定復興。我從六歲開始讀書，只學習辭藻語句的學問，立志于道已經四年了。和別人談論，沒有誰贊同我的。我向南觀賞濤江，進入越地，吳興的陸參（人名）還在那裡。和他談論，陸參說：『你的……』
【English Translation】 English version: It is already so. If it does not cease, then it can return to its source. The sages know that the nature of people can all be followed, and thus without ceasing, they reach the realm of the sage. Therefore, they created rites to regulate it, and composed music to harmonize it, so that people can be at peace with the root of benevolence and joy. Every action conforms to the root of rites. Therefore, in the carriage, one can hear the sound of the harmonious bells, and when walking, one can hear the sound of jade pendants. Without special reason, the zither and lute are never abandoned. What is seen, said, and done all follow the rites and laws, which is to teach people to forget desires and return to the path of nature and life. The Dao is utmost sincerity without ceasing. Utmost sincerity without ceasing becomes emptiness. Emptiness without ceasing becomes clarity. Clarity without ceasing illuminates heaven and earth without omission. There is nothing else; this is exhausting the path of nature and life. Alas! Everyone can reach this state, but no one stops you from not doing it. Is this not delusion? In the past, the sages transmitted this Dao to Yan Hui (Confucius' disciple, known for his virtue). After Yan Hui received it, he grasped it tightly and dared not lose it, not departing far and returning. His heart did not violate benevolence for three months. Confucius said, 'Hui is probably close to being a sage, often being utterly poor.' The reason he did not reach the realm of the sage was only a breath away. It was not that his ability was insufficient, but because he died young. The rest who ascended the hall probably all transmitted this Dao. The same breath of spring, the same rain of nourishment, but those who receive it have different depths, not necessarily the same. When Zengzi (Confucius' disciple, known for his filial piety) was dying, he said, 'What else do I seek? It is enough for me to die having obtained the correct Dao.' These are the words of rectifying nature and life. Zisi (Confucius' grandson) was the grandson of Zhongni (Confucius), obtained the Dao of his grandfather, and wrote the forty-nine chapters of 'The Doctrine of the Mean', transmitting it to Meng Ke (Mencius). Meng Ke said, 'At forty, I can achieve an unmoved mind.' Among Meng Ke's disciples, those who were enlightened, such as Gongsun Chou and Wan Zhang, probably all transmitted this Dao. Encountering the burning of books by Qin Shihuang, only one chapter of 'The Doctrine of the Mean' was not burned. Therefore, this Dao was abandoned and lost, and those who taught only knew how to explain the chapters and sentences of the text, the etiquette and the art of swordsmanship, teaching each other, but the source of nature, I cannot transmit. The extreme of the Dao is stripping away, and after stripping away, it must be restored. I have been reading since I was six years old, only studying the learning of rhetoric and sentences, and I have been aspiring to the Dao for four years. When I talk to others, no one agrees with me. I went south to view the Tao River and entered the land of Yue, and Lu Can (a personal name) of Wuxing was still there. Talking to him, Lu Can said, 'Your...'
言尼父之心也。東方有聖人焉。不出乎此也。西方有聖人焉。亦不出乎此也。唯子行之不息而已矣。嗚呼性命之書雖存。學者莫能明。是故皆入于莊列老釋。不知者謂夫子之徒不足以窮性命之道。信之者皆是也。有問於我我以吾之所知傳焉。遂書于書。以開誠明之源。而闕絕廢棄不揚之道。幾可以傳。於是命曰復性書。以治乎心以傳乎人。於戲夫子復生不廢吾言矣。其二曰。或(問曰)人之昏也久矣。將復其性者必有漸也。敢問其方。曰弗慮弗思。情則不生。情既不生乃為正思。正思者無思無慮也。易曰。天下何思何慮。又曰。閑邪存其誠。詩曰。思無邪。曰已矣乎。曰未也。此齋戒其心者也。猶未離於靜焉。有靜必動。有動必靜。動靜不息。是乃情也。易曰。吉兇悔吝生乎動者也。焉能復其性耶。曰如之何。曰方靜之時知心無思者。是齋戒也。知本無有思動靜皆離寂然不動。是至誠也。中庸曰。誠則明矣。易曰。天下之動貞夫一者也。問曰。不慮不思之時。物格於外情應于內。如之何而可止也。以情止情其可乎。曰情者性之邪也。知其為邪本無其心寂然不已邪思自息。惟性明照。邪也何所生如以情止情。是乃大情也。情之相止。其有已乎。易曰。顏氏之子其殆庶幾乎。其不善未嘗不知。知之未嘗復行也。易曰。不遠
【現代漢語翻譯】 現代漢語譯本： 這是在闡述尼父（孔子）的心法。東方有聖人，他們的思想不會超出這個範圍。西方有聖人，他們的思想也不會超出這個範圍。只有持之以恒地實踐這些道理，才能有所成就。可惜的是，關於性命的書籍雖然存在，但學者們卻不能理解其中的真諦。因此，他們都轉向了莊子、列子、老子和釋迦牟尼的思想。不瞭解的人認為孔子的門徒不足以窮盡性命的道理，相信這種說法的人都是錯誤的。有人向我請教，我就把我所知道的傳授給他，並寫完成的書，以開啟誠明之源，摒棄那些殘缺、廢棄、不能發揚的道理。這些道理大概可以流傳下去，於是我將這本書命名為《復性書》，用來修養心性，傳授給他人。唉！如果孔子復生，也不會否定我的話。 第二部分：有人問：『人們的迷失已經很久了，想要恢復本性，必然要有一個漸進的過程，敢問有什麼方法？』 我說：『不要過多的思慮，情慾就不會產生。情慾不產生，才能有正確的思考。正確的思考就是無思無慮。《易經》說：「天下有什麼可思慮的呢？」又說：「防止邪念，保持真誠。」《詩經》說：「思想沒有邪惡。」』 那人問：『這樣就可以了么？』 我說：『還沒有。這只是齋戒其心，還沒有脫離靜的狀態。有靜必有動，有動必有靜，動靜不停，這就是情慾。《易經》說：「吉兇悔恨產生於動。」這樣怎麼能恢復本性呢？』 那人問：『那該怎麼辦呢？』 我說：『當處於安靜的時候，知道心沒有思慮，這就是齋戒。知道本性中沒有思慮，動靜都遠離，寂然不動，這就是至誠。《中庸》說：「真誠就會明白事理。」《易經》說：「天下的動，都取決於專一。」』 那人問：『在不思慮的時候，外物影響，情感在內心產生反應，如何才能阻止呢？用情感來阻止情感可以么？』 我說：『情感是本性的邪念。知道它是邪念，心中本來就沒有它，寂然不動，邪念自然停止，只有本性光明照耀。邪念從哪裡產生呢？如果用情感來阻止情感，那就是更大的情感。情感的相互阻止，會有停止的時候么？《易經》說：「顏回這個人，大概接近於聖人了吧！他有了不好的念頭，沒有不知道的，知道了就不會再犯。」《易經》說：「不遠……」』
【English Translation】 English version: This elucidates the mind-method of Ni Fu (Confucius). The sages of the East, their thoughts do not exceed this scope. The sages of the West, their thoughts also do not exceed this scope. Only by persistently practicing these principles can one achieve something. Unfortunately, although books on nature and destiny exist, scholars cannot understand their true meaning. Therefore, they turn to the thoughts of Zhuangzi, Liezi, Laozi, and Shakyamuni. Those who do not understand believe that the disciples of Confucius are insufficient to exhaust the principles of nature and destiny; those who believe this are mistaken. If someone asks me, I will transmit what I know to him and write it into a book to open the source of sincerity and clarity, and discard those incomplete, abandoned, and unpromotable principles. These principles can probably be passed down, so I named this book 'The Book of Recovering Nature' to cultivate the mind and transmit it to others. Alas! If Confucius were to be reborn, he would not deny my words. Part Two: Someone asked: 'People have been lost for a long time, and if they want to restore their nature, there must be a gradual process. May I ask what method there is?' I said: 'Do not think too much, and desires will not arise. When desires do not arise, there can be correct thinking. Correct thinking is without thought or worry. The Book of Changes says: 'What is there in the world to think about?' It also says: 'Prevent evil thoughts and maintain sincerity.' The Book of Poetry says: 'Thoughts are without evil.' The person asked: 'Is that all?' I said: 'Not yet. This is only purifying the mind, and has not yet escaped the state of stillness. Where there is stillness, there must be movement; where there is movement, there must be stillness. Movement and stillness do not cease, and this is desire. The Book of Changes says: 'Good fortune, misfortune, regret, and shame arise from movement.' How can one restore one's nature in this way?' The person asked: 'What should be done then?' I said: 'When in a state of stillness, knowing that the mind has no thoughts, this is purification. Knowing that there is no thought in nature, movement and stillness are both far away, and remaining still and unmoving, this is utmost sincerity. The Doctrine of the Mean says: 'Sincerity will understand things.' The Book of Changes says: 'The movement of the world depends on singleness.' The person asked: 'When not thinking, external things influence, and emotions react in the heart, how can one stop it? Is it possible to stop emotions with emotions?' I said: 'Emotions are the evil thoughts of nature. Knowing that they are evil thoughts, there is originally no such thing in the heart, remaining still and unmoving, evil thoughts will naturally cease, and only the nature will shine brightly. Where do evil thoughts arise from? If you use emotions to stop emotions, that is an even greater emotion. Will the mutual stopping of emotions ever cease? The Book of Changes says: 'Yan Hui, this person, is probably close to being a sage! He does not know when he has bad thoughts, and he will not commit them again when he knows them.' The Book of Changes says: 'Not far...'
復無祇悔元吉。問曰。本無有思動靜皆離。然則靜之來也其不聞乎。物之形也其不見乎曰不睹不聞。是非人也。視聽昭昭而不起聞見者斯可矣。無不知也。無不為也。其心寂然光照天地。是誠之明也。大學曰。致知在格物。易曰。無思也無為。也。寂然不動。感而遂通天下之故。非天下之至神。其孰能與於此。曰敢問。致知在格物何謂也。曰物者萬物也。格者來至也。物至之時其心昭昭然辨焉。而不著於物者。是致知也。是知之至也。知至故意誠。意誠故心正。心正故身修。身修故家齊。家齊而國理。國理而天下平。此所以能參天地者也。易曰。與天地相似。故不違。智周乎萬物而道濟天下。故不過。旁行而不流樂天之命。故不憂。安土敦乎仁。故能愛範圍天地之化而不過。曲成萬物而不遺。通乎晝夜之道而知。故神無方而易無體。一陰一陽之謂道。此之謂也。曰生為我說中庸。曰不出乎前矣。曰我未明也。敢問。何謂天命之謂性。曰人生而靜天之性也。性者天之命也。率性之謂道。曰何謂也。曰率循也。循其源而反其性者道也。道也者至誠也。至誠天之道也。誠者定也不動也。修道之謂教。何謂也。曰教也者人之道也。擇善而固執之者也。修是道而歸其本者明也。教也者則可以教天下矣。顏子其人也。道也者不可須
臾離也。可離非道也。說者曰。其心不可須臾動焉故也。動則遠矣。非道矣。變化無方未始離於不動故也。是故君子戒謹乎其所不睹。恐懼乎其所不聞。莫見乎隱。莫顯乎微。故君子謹其獨也。說者曰。不睹之睹。見莫大焉。不聞之聞。聞莫甚焉。其心不動。是弗睹之睹。弗聞之聞也。其復之不遠矣。故謹其獨。謹其獨者守其中也。問曰。昔之解中庸者。與生之言皆不同何也。曰彼以事解。我以心通者也。曰彼亦通於心乎。曰吾不知之。問人之性猶聖人之性。嗜慾愛惡之心何自而生耶。曰情者妄也邪也。曰邪與妄則無所因矣。妄情滅息本性清明周流六虛。所以謂之能復其性也。易曰。乾道變化各正性命。語曰。朝聞道夕死可也。能正性命故也。曰情之所昏性即滅矣。何以謂之。猶聖人之性也。曰水之清澈。其渾之者沙泥也。其渾也性情豈遂無有耶。久而不動沙泥自沈。清明之性鑒乎天地。非自外來也。故其渾也性本不失。及其復也性亦不生。人之性亦猶水也。問曰。人之性本皆善。而邪情昏曰。敢問聖人之性將復為嗜慾所渾乎。曰不復渾矣。情本邪也妄也。邪妄所翳性不能復。聖人既復其性矣。知情之所為邪。邪既為明所覺矣。則無邪。邪何由生乎。曰敢問死何所之耶。曰聖人之所不明書于策者也。易曰。原始要終。
【現代漢語翻譯】 現代漢語譯本 臾離（須臾離開）也是這樣。可以離開的就不是道了。解釋的人說，人的心不可以片刻動搖，因為一旦動搖就遠離道了，就不是道了。變化無窮，卻從未離開不動這個根本。所以，君子在沒人看見的地方也戒慎，在沒人聽見的地方也恐懼。最隱蔽的地方也要顯現，最細微的地方也要顯著，所以君子在獨處時要謹慎。解釋的人說，不看見的看見，是最大的看見；不聽見的聽見，是最大的聽見。心不動搖，就是不看見的看見，不聽見的聽見。迴歸本性就不會遙遠了，所以要在獨處時謹慎，在獨處時謹慎就是守住內心的中正。有人問：『以前解釋《中庸》的人，和您說的都不一樣，為什麼呢？』我說：『他們是用事來解釋，我是用心來領悟。』又問：『他們也通曉心嗎？』我說：『我不知道。』又問：『人的本性和聖人的本性一樣，那麼嗜慾愛惡之心是從哪裡產生的呢？』我說：『情是虛妄的，是邪惡的。』又問：『如果是邪惡和虛妄，那就沒有原因了。』虛妄的情感滅息，本性就清明，周流于整個宇宙，所以說能夠恢復本性。《易經》說：『乾道的執行變化，使萬物各自端正其性命。』《論語》說：『早上明白了道，晚上死了都可以。』就是因為能夠端正性命。』又問：『如果本性被情感矇蔽，本性就滅亡了，怎麼能說是和聖人的本性一樣呢？』我說：『水的清澈，是因為沙泥使它渾濁。即使渾濁了，水的本性難道就消失了嗎？時間長了，沙泥自然沉澱，清明的本性就能照見天地，不是從外面來的。所以即使渾濁了，水的本性也沒有失去；等到恢復清澈時，水的本性也不是新產生的。人的本性也像水一樣。』又問：『人的本性本來都是善良的，但是邪惡的情感使它昏昧。請問聖人的本性還會被嗜慾所矇蔽嗎？』我說：『不會再被矇蔽了。情感本來就是邪惡和虛妄的，被邪惡和虛妄所遮蔽，本性就不能恢復。聖人已經恢復了本性，知道情感是邪惡的，邪惡已經被光明所覺察，就沒有邪惡了，邪惡從哪裡產生呢？』又問：『請問人死後會到哪裡去呢？』我說：『這不是聖人所明白並記載在書上的。《易經》說：『探求事物的本源，考察它的終結。』
【English Translation】 English version Yuli (momentary departure) is also like this. What can be departed from is not the Dao. Those who explain it say that one's mind should not be moved even for a moment, because once it is moved, it is far from the Dao, and it is not the Dao. Changes are infinite, but it has never departed from the foundation of immobility. Therefore, the gentleman is cautious in what he does not see and fearful in what he does not hear. The most hidden place must be revealed, and the most subtle place must be made manifest, so the gentleman is cautious when alone. Those who explain it say that seeing what is not seen is the greatest seeing; hearing what is not heard is the greatest hearing. The mind does not waver, which is seeing what is not seen and hearing what is not heard. Returning to one's original nature will not be far off, so one must be cautious when alone, and being cautious when alone is guarding the inner center. Someone asked: 'The people who explained the Doctrine of the Mean in the past all said differently from you, why?' I said: 'They explain it with events, and I understand it with the mind.' He asked again: 'Do they also understand the mind?' I said: 'I do not know.' He asked again: 'Human nature is the same as the nature of the sage, so where do the desires, loves, and hates arise from?' I said: 'Emotions are illusory and evil.' He asked again: 'If they are evil and illusory, then there is no cause.' When illusory emotions cease, the original nature becomes clear and flows throughout the entire universe, so it is said that one can restore one's nature. The I Ching says: 'The operation and transformation of the Dao of Qian (heaven) enables all things to correct their nature and destiny.' The Analects says: 'If one understands the Dao in the morning, one can die in the evening.' It is because one can correct one's nature and destiny.' He asked again: 'If the nature is obscured by emotions, the nature will perish, how can it be said to be the same as the nature of the sage?' I said: 'The clarity of water is obscured by sand and mud. Even if it is turbid, does the nature of the water disappear? Over time, the sand and mud will naturally settle, and the clear nature can illuminate heaven and earth, it does not come from outside. So even if it is turbid, the nature of the water is not lost; when it returns to clarity, the nature of the water is not newly produced. Human nature is also like water.' He asked again: 'Human nature is originally good, but evil emotions obscure it. May I ask if the nature of the sage will be obscured by desires again?' I said: 'It will not be obscured again. Emotions are originally evil and illusory. Obscured by evil and illusion, the nature cannot be restored. The sage has already restored his nature, knows that emotions are evil, and evil has been perceived by the light, so there is no evil, where does evil arise from?' He asked again: 'May I ask where does one go after death?' I said: 'This is not what the sage understands and records in books. The I Ching says: 'Explore the origin of things and examine their end.'
故知死生之說。精氣為物遊魂為變。是故知鬼神之情狀。斯盡之矣。子曰。未知生焉知死。則原其始反其終。可以盡其生之道。生之道既盡。則死之說不學而通矣。此非所急也。子修之不息。其自知之。吾不可以章章然言非書矣。其三曰。晝而作夕而休者凡人也。作乎非作者與物皆作。休乎非休者與物皆休。吾則不類于凡人。晝無所作夕無所休。作非吾作也。作有物。休非吾休也。休有物。休耶作耶。二皆離而不存予之所存者。終不亡且離矣。人之不力于道者。昏不思也。天地之間萬物生焉。人之與萬物一也。其所以異於鳥獸蟲魚者。豈非道德之性全乎哉。受一氣而成形。一為物而一為人。得之甚難也。生乎世又非深長之年也。以非深長之年。行甚難得之身。而不專專于大道。肆其心之所為。其所以異於鳥獸蟲魚者亡矣。昏而不思。其昏也終不明矣。吾之年三十有九矣。思十九年時如朝日也。思九年時亦如朝日也。人之受命。其長者不過七十八十年。九十百年者希矣。當百年之時而視乎九十時也。與吾此日之思於前也遠近其能大相懸也。其又能遠於朝日之時耶。然則人之生也。雖享百年若雷電之驚相激也。若風之飄而旋也可知矣。況百千人無一及百年之年哉。故吾之終日誌于道。猶懼未及也。彼肆其心之所為者獨何人
耶。
(己酉) ○(云代蔚三州山谷間石化為面民取食之)。
(六) 蘇州重玄寺。刊石壁經成。刺史白居易為之碑曰。碑在石壁東次。石壁在廣德法華院西南隅。院在重玄寺西若干步。寺在蘇州城北若干里。以華言唐文刻釋氏經典。自經品眾佛號以降字加金焉。夫開示悟入諸佛知見。以義度無邊。以圓教垂無窮。莫尊于妙法蓮華經。凡六萬九千五百五言。證無生忍造不二門。住不可思解脫。莫極我維摩詰經。凡二萬七千九十二言。攝四生九類入無餘涅槃實無得度者。莫出於金剛般若波羅密經。凡五千二百八十七言。禳罪集福凈一切惡道。莫急於佛頂尊勝陀羅尼經。凡三千一十言。應念順愿愿生極樂土。莫急於阿彌陀經。凡一千八百言。用正見觀真相。莫出於觀普賢菩薩行法經。凡六千九百九十言。詮自性認本覺。莫過於實相法密經。凡三千二百五言。空法塵依佛智。莫過於般若波羅密多心經。凡二百五十八言。是八種經具十二部。合一十一萬六千八百五十七言。三乘之要旨。萬佛之秘藏盡矣。是石壁積四重高三尋長十有五丈厚尺有咫。有石蓮敷覆其上下。有石神固護其前後。火水不能燒漂。風日不能搖消。所謂施無上法盡未來際者也。唐長慶二年冬作。太和三年春成。律德沙門清晃矢厥謀。清海繼
【現代漢語翻譯】 現代漢語譯本 耶。
(己酉) ○(云代、蔚三州山谷間，石頭變成麵粉，百姓取來食用)。
(六) 蘇州重玄寺。在石壁上刊刻佛經完成。刺史白居易為此撰寫碑文說：碑在石壁東側。石壁在廣德法華院西南角。法華院在重玄寺西邊若干步。重玄寺在蘇州城北若干里。用華言唐文刻寫釋迦牟尼佛的經典。從經文品名、眾多佛號開始，字上都鍍了金。要開示悟入諸佛的知見，用義理來衡量無邊世界，用圓滿的教義來垂示無窮的道理，沒有比《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）更尊貴的了，共六萬九千五百五字。要證得無生法忍，進入不二法門，安住于不可思議的解脫境界，沒有比《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）更極致的了，共二萬七千九十二字。要攝受四生九類眾生進入無餘涅槃，實際上沒有被度化者，沒有比《金剛般若波羅蜜經》（Vajracchedikā Prajñāpāramitā Sūtra）更超勝的了，共五千二百八十七字。要消除罪業，積聚福德，凈化一切惡道，沒有比《佛頂尊勝陀羅尼經》（Uṣṇīṣa Vijaya Dhāraṇī Sūtra）更緊迫的了，共三千一十字。要應念順遂心願，願望往生極樂世界，沒有比《阿彌陀經》（Amitābha Sūtra）更重要的了，共一千八百字。要用正確的見解觀察實相，沒有比《觀普賢菩薩行法經》（Visualization Sutra of Samantabhadra）更有效的了，共六千九百九十字。要詮釋自性，認識本覺，沒有比《實相法密經》更透徹的了，共三千二百五字。要空掉法塵，依靠佛的智慧，沒有比《般若波羅蜜多心經》（Prajñāpāramitā Hṛdaya Sūtra）更簡潔的了，共二百五十八字。這八種經典具備十二部經的體例，合計十一萬六千八百五十七字。三乘教法的要旨，萬佛的秘密寶藏，都在這裡了。這石壁堆積四重，高三尋，長十五丈，厚一尺有咫。有石蓮花覆蓋其上下，有石神守護其前後。火燒不著，水漂不走，風吹不搖，日曬不消。這就是所謂的施予無上佛法，直到未來無盡的時代。唐長慶二年冬天開始製作，太和三年春天完成。律德沙門清晃策劃此事，清海繼承。
【English Translation】 English version Yea.
(JiYou) ○ (In the valleys among Yun, Dai, and Wei three prefectures, stones transformed into flour, and the people took it to eat).
(6) Chongxuan Temple in Suzhou. The carving of scriptures on the stone wall was completed. The prefect Bai Juyi wrote a stele inscription for it, saying: The stele is located east of the stone wall. The stone wall is in the southwest corner of Guangde Fahua Monastery. Fahua Monastery is located a certain number of steps west of Chongxuan Temple. Chongxuan Temple is located a certain number of miles north of Suzhou city. Using Chinese language and Tang script, the Shakyamuni Buddha's scriptures were carved. Starting from the titles of the scriptures and the names of numerous Buddhas, gold was applied to the characters. To reveal and enable the understanding and entry into the knowledge and vision of all Buddhas, to measure the boundless world with righteousness, and to impart infinite principles with the perfect teaching, nothing is more venerable than the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), totaling 69,505 characters. To attain the non-origination forbearance and enter the non-dual gate, and to abide in the inconceivable liberation, nothing is more ultimate than the Vimalakīrti Nirdeśa Sūtra, totaling 27,092 characters. To gather the four types of birth and nine categories of beings into nirvana without remainder, where in reality there are no beings being delivered, nothing is more supreme than the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra), totaling 5,287 characters. To eliminate sins, accumulate blessings, and purify all evil paths, nothing is more urgent than the Uṣṇīṣa Vijaya Dhāraṇī Sūtra, totaling 3,010 characters. To have one's thoughts and wishes fulfilled and to aspire to be reborn in the Land of Ultimate Bliss, nothing is more important than the Amitābha Sūtra, totaling 1,800 characters. To observe true appearances with right view, nothing is more effective than the Visualization Sutra of Samantabhadra, totaling 6,990 characters. To explain self-nature and recognize original enlightenment, nothing is more thorough than the Real Mark Secret Dharma Sutra, totaling 3,205 characters. To empty the dust of dharmas and rely on the wisdom of the Buddha, nothing is more concise than the Prajñāpāramitā Hṛdaya Sūtra (Heart Sutra), totaling 258 characters. These eight types of scriptures possess the format of the twelve divisions of scriptures, totaling 116,857 characters. The essential principles of the Three Vehicles and the secret treasures of all Buddhas are all here. This stone wall is stacked four layers high, three xun in height, fifteen zhang in length, and one chi and one zhi in thickness. There are stone lotuses covering its top and bottom, and stone deities guarding its front and back. Fire cannot burn it, water cannot drift it away, wind cannot shake it, and sun cannot melt it. This is what is meant by giving the unsurpassed Dharma until the endless future. It began in the winter of the second year of Changqing in the Tang Dynasty and was completed in the spring of the third year of Taihe. The Vinaya master Qinghuang planned this matter, and Qinghai continued it.
厥志。門弟子南容成之。道則終之。寺僧契元舍藝而書之。郡守居易施辭而贊之。贊曰。佛滅度后。世界空虛。惟是經典。與眾生俱。設復有人。書貝葉上。藏檀龕中。非堅非久。如蠟印空。假使有人。刺血為墨。剝膚為紙。即人知滅。如筆畫水。噫畫水不若文石。印臘不若字金。其功不朽。其義甚深。故吾謂石經功德。契如來付囑之心。
(七) 是歲丹霞天然禪師將終。命左右具浴。浴畢乃頂笠策杖受履垂一足。未及地而化。春秋八十有六。師本儒生。行應舉。偶一禪者。問仁今何往。曰選官去。禪者曰。選官何如選佛。曰選佛當何所詣。禪者曰。江西馬祖出世。即選佛之場也。師遂見馬祖。以手㧌幞頭額。祖顧視良久曰。南嶽石頭是汝之師。師抵南嶽。亦以前意投之。石頭曰。著槽廠去。乃禮謝入行者堂執務。后因普請剷草次。師獨沐頭跪于石頭之前。石頭欣然與之落髮。尋為說戒。即掩耳而去。便返江西再見馬祖。未參禮便入僧堂。騎聖僧頸而坐。眾驚異以白馬祖。祖入堂見之曰。我子天然。師即下地禮拜曰。謝師賜與法名。久之遍歷諸方。後於天津橋橫臥。留守鄭公出呵之不起。吏問故。曰無事僧。鄭奇之。日給米麵。洛下翕然敬向。居鄧州丹霞。至數百眾。嘗示眾曰。阿爾渾家切須保護一靈之物。
【現代漢語翻譯】 現代漢語譯本： 厥志（他的志向）。門弟子南容成之（南容完成了這件事）。道則終之（記錄了他的道法）。寺僧契元捨棄其他技藝而書寫此文。郡守居易撰寫辭藻來讚美這件事。讚美道：佛陀滅度后，世界空虛。只有這些經典，與眾生同在。假設有人，書寫在貝葉上，藏在檀木龕中，這並非堅固長久之法，如同蠟印在空中一樣容易消失。假如有人，刺破自己的血作為墨水，剝下自己的面板作為紙張，即使這個人知道自己會滅亡，也如同用筆在水上寫字一樣。唉，在水上寫字不如在石頭上刻字，用蠟蓋章不如用金子鑄字，這樣功績才能不朽，意義才能極其深遠。所以我說刻石經的功德，契合瞭如來咐囑的心意。
(七) 這年丹霞天然禪師將要圓寂，命令侍者準備沐浴。沐浴完畢后，他頭戴斗笠，手持竹杖，穿好鞋子，垂下一隻腳，還沒來得及落地就圓寂了。享年八十六歲。禪師原本是儒生，參加科舉考試。偶然遇到一位禪者，問他：『仁兄現在要去哪裡？』回答說：『去選官。』禪者說：『選官怎麼比得上選佛？』回答說：『選佛應當去哪裡？』禪者說：『江西馬祖出世，就是選佛的場所。』禪師於是去拜見馬祖，用手撥弄頭巾的額頭部分。馬祖看了很久，說：『南嶽石頭是你的老師。』禪師前往南嶽，也用之前的態度去拜見他。石頭說：『去槽廠幹活去。』於是禪師行禮感謝，進入行者堂執事。後來有一次普請剷草時，禪師獨自沐浴后跪在石頭面前。石頭高興地為他剃度。之後要為他說戒時，禪師立刻摀住耳朵離開了。然後返回江西再次拜見馬祖。還沒參拜就進入僧堂，騎在聖僧的脖子上坐著。眾人驚異地告訴馬祖。馬祖進入僧堂看到他，說：『我的兒子天然。』禪師立刻下地禮拜說：『感謝師父賜予法名。』之後長期遊歷各地。後來在天津橋橫臥。留守鄭公出來呵斥他，他也不起來。官吏問他原因，他說：『無事僧。』鄭公覺得他很奇特，每天供給米麵。洛陽上下都敬重他。住在鄧州丹霞時，門徒達到數百人。曾經告誡眾人說：『阿爾渾家（各位），一定要保護好這一靈之物。』
【English Translation】 English version: His aspiration. The disciple Nan Rong completed it. The Dao recorded it to the end. The temple monk Qi Yuan abandoned other skills and wrote it down. The prefect Ju Yi composed words to praise it. The praise says: After the Buddha's Nirvana, the world is empty. Only these scriptures remain, together with all sentient beings. Suppose someone writes on palm leaves and stores them in sandalwood shrines, this is neither firm nor lasting, like a wax seal in the air that easily disappears. If someone pierces their own blood as ink and peels off their skin as paper, even if this person knows they will perish, it is like writing with a pen on water. Alas, writing on water is not as good as carving on stone, and sealing with wax is not as good as casting words in gold, so that the merit can be immortal and the meaning can be extremely profound. Therefore, I say that the merit of carving stone scriptures accords with the heart of the Tathagata's entrustment.
(7) In this year, Chan Master Danxia Tianran was about to pass away, and ordered his attendants to prepare a bath. After bathing, he put on his bamboo hat, held his staff, put on his shoes, and lowered one foot, but before it touched the ground, he passed away. He was eighty-six years old. The master was originally a Confucian scholar, participating in the imperial examinations. He happened to meet a Chan practitioner who asked him, 'Where are you going, brother?' He replied, 'To be selected as an official.' The Chan practitioner said, 'How can selecting an official compare to selecting a Buddha?' He replied, 'Where should one go to select a Buddha?' The Chan practitioner said, 'The emergence of Mazu in Jiangxi is the place to select a Buddha.' The master then went to see Mazu and fiddled with the forehead part of his turban with his hand. Mazu looked at him for a long time and said, 'Nanyue Shitou is your teacher.' The master went to Nanyue and greeted him with the same attitude as before. Shitou said, 'Go to the trough factory to work.' So the master bowed in thanks and entered the hall of practitioners to perform his duties. Later, during a general request to remove grass, the master bathed alone and knelt before Shitou. Shitou happily shaved his head. When he was about to give him the precepts, the master immediately covered his ears and left. Then he returned to Jiangxi to see Mazu again. Before paying his respects, he entered the monks' hall and sat on the neck of a holy monk. The crowd was astonished and told Mazu. Mazu entered the hall and saw him, saying, 'My son, Tianran.' The master immediately got off the neck and bowed, saying, 'Thank you, Master, for bestowing the Dharma name.' Afterwards, he traveled extensively to various places. Later, he lay across the Tianjin Bridge. The garrison commander Zheng Gong came out to scold him, but he did not get up. The official asked him the reason, and he said, 'A monk with nothing to do.' Zheng Gong found him strange and provided him with rice and flour every day. The people of Luoyang all respected him. When he lived in Danxia, Dengzhou, his disciples reached several hundred. He once warned the crowd, 'Alas, everyone, you must protect this one spiritual thing.'
此不是爾造作名邈得。更說什麼薦不薦。吾往日見石頭和上。亦只教保護此事。不是爾譚話得。阿爾渾家各有一坐具地。更疑什麼禪。可是爾解得底物。豈有佛可成。佛之一字永不喜聞。阿爾自看。善巧方便慈悲喜捨。不從外得。不著方寸。善巧是文殊。方便是普賢。爾更擬趁逐什麼物。不用經不落空去。今時學者紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄各自有分。不用疑慮。在在處處有恁么底。若識得釋迦即是凡夫。阿爾須自看取。一盲引眾盲。相將入火坑。夜暗里雙陸賽彩若為生。無事珍重。師嘗著玩珠吟二篇。其一曰。識得衣中寶無明醉自醒。百骸俱潰散。一物鎮長靈。智境渾非體。神珠不定形。悟則三身佛。迷疑萬卷經。在心心可測。歷耳耳難聽。罔象先天地。玄泉出杳冥。本剛非鍛鍊。元凈莫澄渟。槃礴輪朝日。玲瓏映曉星。瑞光流不滅。真氣觸還生。鑑照崆峒寂。羅籠法界明。剉凡功不減。超聖果非盈。龍女心親獻。阇王口自呈。護鵝人卻活。黃雀意猶輕。解語非關舌。能言不是聲。絕邊彌汗漫。無際等空平。演教非為說。聞名忽認名。兩邊俱莫立。中道不須行。見月休觀指。還家罷問程。識心心即佛。何佛更堪成。
(八) 時有凌行婆者。嘗謁浮杯和上。與喫茶次。婆
【現代漢語翻譯】 現代漢語譯本： 這不是你造作虛名可以得到的。還說什麼推薦不推薦。我過去見過石頭和尚（Shitou Heshang，唐代禪宗大師），也只是教人保護這件事（指本心）。不是你談論可以得到的。你們每個人都有一塊坐具的地方（指每個人都有自己的立身之處），還懷疑什麼禪呢？可是你理解的那些東西，怎麼能成佛呢？『佛』這個字我永遠不愛聽。你們自己看著辦。善巧方便、慈悲喜捨，不是從外面得來的。不要執著于方寸之間。善巧是文殊（Wenshu，文殊菩薩），方便是普賢（Puxian，普賢菩薩）。你還打算追逐什麼東西？不用經典，也不會落空。現在的學人紛紛擾擾，都是參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄各自有分，不用疑慮。處處都有這樣的東西。如果認識了釋迦（Shijia，釋迦牟尼佛），那就是凡夫。你們須要自己看清楚。一個瞎子帶領一群瞎子，一起掉進火坑。黑夜裡擲骰子賭輸贏，怎麼能活下去？沒事了，珍重。老師曾經寫過兩篇玩珠吟。其中一篇說：認識了衣中的寶珠，無明的醉意自然清醒。即使百骸都潰散，還有一樣東西鎮守著長久的靈性。智慧的境界完全不是形體，神珠也沒有固定的形狀。領悟了就是三身佛（Sanshen Fo，佛的三種化身），迷惑懷疑就是萬卷經書。在心裡，心可以測度；經過耳朵，耳朵難以聽聞。它在天地之前就存在，玄妙的泉水從幽深的地方流出。它的本質剛強，不是鍛鍊可以得到的；它的本性清凈，不是澄濾可以達到的。它盤旋在太陽周圍，玲瓏剔透地映照著曉星。吉祥的光芒流淌不滅，真正的氣息觸碰就能產生。它像鏡子一樣照亮空曠寂靜的地方，像羅網一樣籠罩著整個法界。即使削減凡夫的功用也不會減少，即使超越聖人的果位也不會增加。龍女（Longnü，佛教故事人物）親自獻上寶珠，閻羅王（Yánluówáng，地獄之王）親口稱讚。保護鵝的人反而活了下來，黃雀的意圖卻顯得輕微。理解語言不是靠舌頭，能夠說話的不是聲音。它的邊界無限廣闊，它的範圍等同於虛空。演說教義不是爲了講解，聽到名字就忽然認為認識了。兩邊都不要站立，中道也不需要行走。看見月亮就不要再看手指，回到家就不要再問路程。認識了心，心就是佛，還有什麼佛可以成就呢？
（八）當時有凌行婆（Ling Xing Po，人名）這個人，曾經拜訪浮杯和尚（Fubei Heshang，人名），一起喝茶的時候，凌行婆...
【English Translation】 English version: This is not something you can obtain by fabricating a false reputation. What more is there to say about recommending or not recommending? I once saw Master Shitou (Shitou Heshang, a Zen master of the Tang Dynasty) also only teaching to protect this matter (referring to one's original mind). It is not something you can obtain by talking about it. Each of you has a place to sit (referring to everyone having their own foundation), what more do you doubt about Zen? But the things you understand, how can they lead to Buddhahood? I never like to hear the word 'Buddha'. You all take care of yourselves. Skillful means, compassion, joy, and equanimity are not obtained from the outside. Do not be attached to the square inch of the mind. Skillful means is Manjusri (Wenshu, Manjusri Bodhisattva), expedient means is Samantabhadra (Puxian, Samantabhadra Bodhisattva). What else do you intend to chase after? You don't need scriptures, and you won't fall into emptiness. Today's scholars are in turmoil, all of them are inquiring about Zen and asking about the Way. Here, I have no Way to cultivate, no Dharma to realize. Each drink and each peck is allotted, no need to doubt. Everywhere there is such a thing. If you recognize Sakyamuni (Shijia, Sakyamuni Buddha), that is an ordinary person. You must see for yourselves. A blind man leading a crowd of blind men, together they fall into a pit of fire. In the dark night, gambling with dice, how can you survive? Nothing more, take care. The master once wrote two poems on playing with a pearl. One of them says: Recognizing the jewel in the robe, the intoxication of ignorance naturally awakens. Even if all the bones disintegrate, there is still one thing that guards the eternal spirit. The realm of wisdom is completely not a form, the divine pearl has no fixed shape. Realizing it is the three bodies of the Buddha (Sanshen Fo, the three bodies of the Buddha), delusion and doubt are ten thousand volumes of scriptures. In the heart, the heart can measure it; passing through the ears, the ears can hardly hear it. It existed before heaven and earth, the mysterious spring flows from the deep and remote place. Its essence is strong, not obtained by forging; its nature is pure, not attained by clarifying. It revolves around the sun, sparkling and reflecting the morning stars. Auspicious light flows without ceasing, true energy arises upon contact. It illuminates the empty and silent place like a mirror, it covers the entire Dharma realm like a net. Even if the functions of an ordinary person are reduced, it will not decrease; even if the fruit of a saint is surpassed, it will not increase. The Dragon Girl (Longnü, a figure in Buddhist stories) personally offered the pearl, King Yama (Yánluówáng, the king of hell) praised it with his own mouth. The person who protected the goose was revived, but the intention of the sparrow seemed insignificant. Understanding language is not through the tongue, being able to speak is not through sound. Its boundary is infinitely vast, its scope is equal to emptiness. Expounding the teachings is not for explaining, hearing the name suddenly assumes recognition. Do not stand on either side, the middle way is not necessary to walk. Seeing the moon, stop looking at the finger; returning home, stop asking for directions. Recognizing the mind, the mind is the Buddha, what other Buddha is there to achieve?
(8) At that time, there was a person named Ling Xing Po (Ling Xing Po, a personal name), who once visited Master Fubei (Fubei Heshang, a personal name). While drinking tea together, Ling Xing Po...
問。盡力道不得底句。還分付阿誰。曰浮杯無剩語。婆云。我不恁么道。曰爾作么生道。婆斂手哭曰。蒼天中更冤苦。杯無語。婆云。語不知偏正為人即禍生。後有僧舉似南泉。泉云。苦哉浮杯。卻被老婆摧折。婆聞南泉語乃笑曰。王老師猶少機關在。有澄一禪者。見婆問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。一罔措。婆云。會么。一合掌而立。婆云。伎死禪和如麻似粟。后澄一舉似趙州。州云。我若見這臭老婆問教口啞在。一云。未審和上怎生問他。州以棒打云。似這伎死禪和。不打更待何時。連打數棒。婆聞趙州恁么道乃曰。趙州自合吃婆手裡棒在。後有僧舉似趙州。州哭云。可悲可痛。婆聞趙州此語乃合掌曰。趙州眼放光明照破四天下。後趙州令僧去問。怎生是趙州眼。婆乃豎起拳頭。趙州聞之。乃以一偈寄云。當機直面提。直面當機疾。報爾凌行婆。哭聲何得失。婆亦以一偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。機喪目前機。
(九 辛亥) 文宗喜食蛤蜊。一日御饌中有蛤蜊劈不張者。忽變菩薩像。帝驚異。有旨送興善寺令眾僧瞻禮。因問侍臣。此何祥也。或對。太一山有惟政禪師。深明佛法。詔問之。帝召政而問焉。對曰。物無虛應。此殆啟陛下信心耳。經云。應以菩薩形得度
【現代漢語翻譯】 現代漢語譯本： 問：窮盡一切努力也無法表達的究竟是什麼？要交付給誰？ 答：浮杯（指凌行婆，因為她賣茶）沒有多餘的話。 婆說：我不是這樣說的。 問：你又是怎麼說的呢？ 婆收起雙手哭著說：蒼天之中更加冤屈痛苦啊！ 浮杯無語。 婆說：說話不知偏正，為人就會招來禍患。 後來有僧人把這件事告訴南泉（禪師名）。南泉說：可悲啊，浮杯卻被老太婆摧殘。 婆聽到南泉的話就笑著說：王老師（指南泉）還缺少一些機鋒啊。 有位名叫澄一的禪者，見到婆問：怎樣才是南泉還缺少機鋒呢？ 婆就哭著說：可悲可痛啊！ 澄一不知所措。 婆說：明白了嗎？ 澄一合掌而立。 婆說：裝死的禪和子多如麻，像粟米一樣。 後來澄一將此事告訴趙州（禪師名）。趙州說：我如果見到這臭老太婆，一定問得她啞口無言。 澄一問：不知和尚您會怎麼問她？ 趙州用棒打了一下說：像這種裝死的禪和子，不打更待何時？ 連續打了好幾棒。 婆聽到趙州這麼說，就說：趙州應該吃我手裡的棒子。 後來有僧人把這件事告訴趙州。趙州哭著說：可悲可痛啊！ 婆聽到趙州這句話，就合掌說：趙州眼放光明，照破四天下。 後來趙州讓僧人去問：什麼是趙州的眼？ 婆就豎起拳頭。 趙州聽了之後，就用一首偈語寄去：當機直面提，直面當機疾。報爾凌行婆，哭聲何得失。 婆也用一首偈語回答說：哭聲師已曉，已曉復誰知。當時摩竭國，機喪目前機。
(九 辛亥) 文宗（唐文宗）喜歡吃蛤蜊。有一天，御膳中有蛤蜊劈不開的，忽然變成菩薩像。皇帝感到驚異。下旨送到興善寺，讓眾僧瞻仰禮拜。因此問侍臣，這是什麼祥瑞？有人回答說：太一山有惟政禪師，深明佛法，詔令詢問他。皇帝召見惟政而問他，惟政回答說：事物沒有無緣無故的顯現，這大概是開啟陛下信心的緣故。經書上說：應以菩薩的形象得度。
【English Translation】 English version: Question: What is that ultimate phrase that cannot be reached by exerting all efforts? To whom should it be entrusted? Answer: Fu Bei (referring to Ling Xing Po, because she sells tea) has no superfluous words. Po said: I don't say it like that. Question: How do you say it then? Po folded her hands and cried, saying: In the vast sky, there is even more injustice and suffering! Fu Bei was speechless. Po said: Speaking without knowing the proper balance will bring disaster to people. Later, a monk told Nanquan (a Zen master's name) about this. Nanquan said: Alas, Fu Bei is being destroyed by the old woman. Po heard Nanquan's words and laughed, saying: Teacher Wang (referring to Nanquan) still lacks some sharpness. A Zen practitioner named Chengyi saw Po and asked: What is it that Nanquan still lacks sharpness? Po cried and said: How sad, how painful! Chengyi was at a loss. Po said: Do you understand? Chengyi put his palms together and stood still. Po said: The number of Zen monks who pretend to be dead is as numerous as hemp and millet. Later, Chengyi told Zhao Zhou (a Zen master's name) about this. Zhao Zhou said: If I see this stinky old woman, I will definitely ask her until she is speechless. Chengyi asked: I wonder how the master would ask her? Zhao Zhou struck with a stick and said: For this kind of Zen monk who pretends to be dead, when should I strike if not now? He struck several times in a row. Po heard Zhao Zhou say this and said: Zhao Zhou should receive the stick from my hand. Later, a monk told Zhao Zhou about this. Zhao Zhou cried and said: How sad, how painful! Po heard Zhao Zhou's words and put her palms together, saying: Zhao Zhou's eyes shine brightly, illuminating the four universes. Later, Zhao Zhou asked a monk to ask: What is Zhao Zhou's eye? Po raised her fist. After hearing this, Zhao Zhou sent a verse: 'Directly address the opportunity, swiftly seize the direct opportunity. Tell Ling Xing Po, what is lost in the sound of crying?' Po also replied with a verse: 'The master already understands the sound of crying, who knows it after understanding? At that time in Magadha, the opportunity was lost before the eyes.'
(9th year of Xinhai) Emperor Wenzong (Emperor Wenzong of Tang) liked to eat clams. One day, there was a clam in the imperial meal that could not be opened, and it suddenly transformed into a Bodhisattva image. The emperor was amazed. He issued an edict to send it to Xing'an Temple for the monks to admire and worship. Therefore, he asked the courtiers, what is this auspicious sign? Someone replied: There is a Zen master named Weizheng on Mount Taiyi who deeply understands Buddhism, and he was ordered to inquire about it. The emperor summoned Weizheng and asked him, and Weizheng replied: Things do not appear without a reason, this is probably to inspire your Majesty's faith. The scriptures say: One should be delivered in the form of a Bodhisattva.
者。即現菩薩形而為說法。帝曰。菩薩形今見矣。未聞其說法何也。對曰。陛下見此以為常耶。非常耶。信耶。弗信耶。帝曰。非常之瑞。朕焉不信。政曰。陛下聞其說法矣。何謂未聞。帝大悅。詔天下寺並立觀音像奉祀焉。
(癸丑) 十月帝誕節召法師知玄與道士于麟德殿論道。
(十 乙卯) 四月丁巳。宰相李訓上疏。請罷內道場沙汰僧尼濫偽者。制可。是日詔下。方毀大內靈像。俄暴風聿起。含元殿鴟吻俱落。發三金吾仗舍。內外城門樓觀俱壞。光化門墻亦崩。士民震恐。帝以訓所請忤天意。亟詔停前沙汰。詔復立大內聖像。風遂頓息。見舊史五行志。是歲冬十一月。宰相李訓鄭注謀誅宦官。不克事敗。訓注皆死之。
(十一) 是歲南泉普愿禪師(鄭州新鄭人也姓王氏)將示寂。第一座問曰。和尚百年後。向什麼處去。師云。山下作一頭水牯牛去。座云某甲隨和上去。還得不。師云。汝若隨吾則須銜一莖草來。乃集門人告之曰。星翳燈幻其來久矣。勿謂吾有去來也。言訖而逝。師得法于馬祖。后歸池陽。自架禪室以居。凡三十年不下南泉。會宣城觀察使陸公亙請下山伸弟子之禮。由是學徒雲集。陸嘗問。弟子從六合來。彼中還更有身否。泉云。分明記取舉似作家。陸雲。和上大不思議
【現代漢語翻譯】 現代漢語譯本： 『者』，就是顯現菩薩的形象來為人說法。皇帝問：『菩薩的形象現在已經見到了，但沒有聽到他說法，這是為什麼呢？』回答說：『陛下您認為見到這種現象是尋常的嗎？還是不尋常的呢？您相信嗎？還是不相信呢？』皇帝說：『這是非常吉祥的徵兆，我怎麼會不相信呢？』回答說：『陛下您已經聽到了菩薩的說法了，為什麼說沒有聽到呢？』皇帝非常高興，下詔令天下所有的寺廟都設立觀音菩薩的像來供奉。
（癸丑年）十月，皇帝的誕辰日，召集法師知玄和道士在麟德殿辯論佛道。
（乙卯年）四月丁巳，宰相李訓上奏，請求廢除宮內的道場，淘汰僧尼中濫竽充數、虛假不實的僧人。皇帝批準了。當天詔令下達，正要毀壞大內的神靈塑像時，忽然狂風大作，含元殿上的鴟吻（屋脊上的裝飾物）全部掉落，金吾衛的兵器庫和內外城門的樓觀全部倒塌，光化門的墻壁也崩塌了。百姓們非常恐慌。皇帝認為李訓的請求觸怒了天意，立即下詔停止之前的淘汰僧尼的命令，並下詔恢復大內的神像。風隨即停止。這件事記載在舊史的《五行志》中。這年冬天十一月，宰相李訓、鄭注陰謀誅殺宦官，沒有成功，事情敗露，李訓、鄭注都被處死。
（十一年）這年，南泉普愿禪師（Zhengzhou Xinzheng ren ye xing Wang shi 鄭州新鄭人也姓王氏，即鄭州新鄭人，姓王）將要圓寂。第一座（寺院中的職位）問：『和尚您百年之後，將到什麼地方去呢？』禪師說：『到山下做一頭水牯牛去。』第一座說：『弟子我跟隨和尚您去，可以嗎？』禪師說：『你如果跟隨我，就必須口銜一根草來。』於是召集門人告誡他們說：『星光暗淡，燈光虛幻，這種情況由來已久了。不要認為我有什麼來去。』說完就圓寂了。禪師從馬祖（Ma zu 馬祖，禪宗大師）那裡得法，後來回到池陽，自己搭建禪室居住，三十年沒有下過南泉山。適逢宣城觀察使陸亙（Lu Gong Geng 陸公亙）請求他下山，行弟子之禮。因此，前來學習的人雲集。陸亙曾經問：『弟子從六合（Liu he 六合，指天地四方）而來，那個地方還有身體嗎？』南泉禪師說：『分明記取，舉似作家（Zuo jia 作家，指有創造性的人）。』陸亙說：『和尚您真是太不可思議了！』
【English Translation】 English version: 'Zhe' means manifesting in the form of a Bodhisattva to expound the Dharma for people. The Emperor asked, 'The form of the Bodhisattva is now seen, but I have not heard him preach. Why is that?' The reply was, 'Does Your Majesty consider seeing this phenomenon to be ordinary or extraordinary? Do you believe it or not?' The Emperor said, 'This is a very auspicious omen. How could I not believe it?' The reply was, 'Your Majesty has already heard the Bodhisattva's preaching. Why do you say you have not heard it?' The Emperor was very pleased and issued an edict that all temples in the land should establish statues of Avalokitesvara (Guan Yin 觀音) to be enshrined.
(Gui Chou year) In October, on the Emperor's birthday, he summoned Dharma Master Zhi Xuan (Zhi Xuan 知玄) and Taoists to the Linde Hall (Lin De Dian 麟德殿) to debate Buddhism and Taoism.
(Yi Mao year) On the Ding Si day of the fourth month, Chancellor Li Xun (Li Xun 李訓) submitted a memorial requesting the abolition of the inner palace's Dharma practice halls and the elimination of monks and nuns who were unqualified or fraudulent. The Emperor approved it. On the same day, an edict was issued, and as they were about to destroy the sacred images in the inner palace, a violent storm suddenly arose. The Chi Wen (Chi Wen 鴟吻, ornaments on the roof ridge) of the Hanyuan Hall (Han Yuan Dian 含元殿) all fell, and the armories of the Jinwu Guards (Jin Wu Wei 金吾衛) and the towers of the inner and outer city gates all collapsed. The walls of the Guanghua Gate (Guang Hua Men 光化門) also crumbled. The people were terrified. The Emperor believed that Li Xun's request had offended the will of Heaven and immediately issued an edict to halt the previous order to eliminate monks and nuns, and ordered the restoration of the sacred images in the inner palace. The storm then ceased. This event is recorded in the 'Treatise on the Five Elements' of the old history. In the eleventh month of this winter, Chancellor Li Xun and Zheng Zhu (Zheng Zhu 鄭注) plotted to assassinate the eunuchs, but they failed, and Li Xun and Zheng Zhu were both executed.
(Eleventh year) In this year, Chan Master Nanquan Puyuan (Nan Quan Pu Yuan 南泉普愿) (a native of Xinzheng in Zhengzhou, whose surname was Wang 鄭州新鄭人也姓王氏) was about to pass away. The First Seat (Di Yi Zuo 第一座, a position in the monastery) asked, 'Venerable Master, where will you go after a hundred years?' The Master said, 'I will go to the foot of the mountain to become a water buffalo.' The First Seat said, 'Can I follow you, Venerable Master?' The Master said, 'If you follow me, you must hold a blade of grass in your mouth.' Then he gathered his disciples and warned them, 'The starlight is dim, and the lamplight is illusory. This situation has been going on for a long time. Do not think that I have any coming or going.' After saying this, he passed away. The Master received the Dharma from Mazu (Ma Zu 馬祖, a Chan master), and later returned to Chiyang (Chi Yang 池陽), where he built his own meditation room and lived there, never descending Nanquan Mountain (Nan Quan Shan 南泉山) for thirty years. It happened that Lu Geng (Lu Geng 陸亙), the Surveillance Commissioner of Xuanzhou (Xuan Zhou 宣州), requested him to come down the mountain and perform the rites of a disciple. As a result, students gathered like clouds. Lu once asked, 'This disciple comes from Liuhe (Liu He 六合, referring to the universe), is there still a body in that place?' Nanquan said, 'Clearly remember and show it to the creator (Zuo Jia 作家, referring to someone creative).' Lu said, 'Venerable Master, you are truly inconceivable!'
。到處世界現成。泉云。適來總是大夫分上事。陸他日又云。弟子薄會佛法。泉云。十二時中作么生。陸雲。寸絲不掛。泉云。猶是階下漢。泉又云。不見道。有道君王不納有智之臣。一日見人雙陸。大夫拈起骰子云。恁么不恁么。只恁么信彩去時如何。泉拈起骰子云。臭骨頭十八。嘗示眾曰。道個如如早是變了也。今時師僧直須向異類中行。又曰。我於一切處而無所行。他拘我不得。喚作遍行三昧普現色身。又曰。如今不可不奉戒。我不是渠。渠不是我。作得伊如貍奴白牯行履卻快活。爾若一念異即難為修行。才一念異便有勝劣二根。亦是情見。隨他因果更有什麼自由分。又曰。老僧十八上解作活計。有人解作活計者么出來。共爾商量。須是住山人始得。珍重無事各自修行。大眾不去。師復云。如聖果也大可畏。沒量大人尚不柰何。我且不是渠。渠且不是我。他經論家。說法身為極則。喚作理盡三昧。似老僧向前被人教返本還源去。幾恁么會禍事。兄弟近日禪師太多。覓人癡鈍人不可得。不道全無。于中還少。若有出來共爾商量。如空劫時還有修行人否。有無作么不道。阿爾尋常巧唇薄舌。及乎問著總皆不道。何不出來。莫論佛出世事。兄弟今時人擔佛著肩頭上行。聞老僧言心不是佛智不是道。便聚頭擬推老僧。無
爾推處。爾若束得虛空作棒。打得老僧著。一任汝推。師與趙州門風。天下惟仰以為絕唱。
大和九年九月十一日。潭州道吾山圓智禪師告寂。豫章海昏人也。姓張氏。幼依槃和尚受教登戒。預藥山法會密契心印。一日藥山問。子去何處來。曰遊山來。山曰。不離此室速道將來。曰山上鳥兒白似雪。澗底游魚忙不徹。師與云巖侍立次。藥山曰。智不到處切忌道著。道著即頭角生。智頭陀怎麼生。師便出去。云巖問藥山曰。智師兄為什麼不祗對和上。山曰。我今日背痛。是他卻會。汝去問取。云巖即來問師曰。師兄適來為什麼不祗對和上。師曰。汝卻去問取和上(僧問云居。切忌道者意怎麼生。云居云。此語最毒。僧云。如何是最毒底語。云居云。一棒打殺龍蛇)云巖臨遷化時。遣人送辭。書到。師展書覽之曰。云巖不知有。悔當時不向伊道。然雖如是要且不違藥山之子(玄覺云。古人恁么道還有也未。又云。云巖當時不會。且道什麼處是伊不會處)。溈山問。師什麼處去來。師曰。看病來。曰有幾人病。師曰。有病底有不病底。曰不病底莫是智頭陀否。師曰。病與不病總不干他事。急道急道。僧問。萬里無雲未是本來天。如何是本來天。師曰。今日好曬麥。問無神通菩薩為什麼足跡難尋。師曰。同道方知。曰和
【現代漢語翻譯】 現代漢語譯本 爾推處（你推究的地方）。你如果能把虛空捆起來做成棍子，打得到老僧，就任憑你推究。老師（道吾山圓智禪師）與趙州禪師的門風，天下人都仰慕，認為那是絕唱。
大和九年九月十一日，潭州道吾山圓智禪師圓寂。他是豫章海昏人，姓張。年幼時跟隨槃和尚受教並受戒，參與藥山禪師的法會，秘密地契合了心印。一天，藥山禪師問：『你從哪裡來？』他回答：『遊山而來。』藥山禪師說：『不離開這個房間，快說出來！』他回答：『山上的鳥兒白得像雪，澗底的游魚忙個不停。』老師與云巖禪師侍立在旁，藥山禪師說：『智慧不到的地方，切忌說出來。說出來就會長出頭角。智頭陀（圓智禪師）怎麼長？』老師便出去了。云巖禪師問藥山禪師：『智師兄為什麼不回答和尚？』藥山禪師說：『我今天背痛，他卻會了。你去問他。』云巖禪師就來問老師：『師兄剛才為什麼不回答和尚？』老師說：『你卻去問和尚。』（有僧人問云居禪師：『切忌說出來』的意圖是什麼？云居禪師說：『這句話最毒。』僧人問：『如何是最毒的話？』云居禪師說：『一棒打殺龍蛇。』）云巖禪師臨終時，派人送來辭別信。信送到后，老師展開信觀看，說：『云巖不知道有，後悔當時沒有向他說。』雖然如此，但終究不違背藥山禪師的兒子（玄覺禪師說：『古人這樣說，還有沒有？』又說：『云巖當時不會，且說他什麼地方不會？』）。
溈山禪師問：『你從什麼地方來？』老師回答：『看病來。』溈山禪師說：『有幾個人病了？』老師回答：『有病的人，也有沒病的人。』溈山禪師說：『沒病的人莫非是智頭陀嗎？』老師回答：『病與不病，總不關他的事。』快說！快說！有僧人問：『萬里無雲，還不是本來的天，如何是本來的天？』老師說：『今天好曬麥。』問：『沒有神通的菩薩，為什麼足跡難尋？』老師說：『同道的人才知道。』說：『和』
【English Translation】 English version Where you investigate. If you can bind emptiness to make a stick and hit this old monk, then I'll let you investigate. The style of our teacher (Zen Master Yuanzhi of Daowu Mountain) and Zen Master Zhaozhou is admired by the world as an unsurpassed masterpiece.
On the eleventh day of the ninth month of the ninth year of Dahe, Zen Master Yuanzhi of Daowu Mountain in Tanzhou passed away. He was a native of Haihun in Yuzhang, with the surname Zhang. In his youth, he received instruction and precepts from Monk Pan, and he secretly attained the mind-seal during the Dharma assembly of Zen Master Yaoshan. One day, Zen Master Yaoshan asked: 'Where have you come from?' He replied: 'From wandering in the mountains.' Zen Master Yaoshan said: 'Without leaving this room, quickly tell me!' He replied: 'The birds on the mountain are as white as snow, and the fish at the bottom of the stream are constantly busy.' The teacher and Zen Master Yunyan were standing by, and Zen Master Yaoshan said: 'Where wisdom does not reach, be careful not to speak. If you speak, horns will grow. How does Zhi Toutuo (Zen Master Yuanzhi) grow?' The teacher then went out. Zen Master Yunyan asked Zen Master Yaoshan: 'Why didn't Senior Brother Zhi answer the abbot?' Zen Master Yaoshan said: 'My back hurts today, but he understood. Go and ask him.' Zen Master Yunyan then came to ask the teacher: 'Why didn't Senior Brother answer the abbot just now?' The teacher said: 'You go and ask the abbot.' (A monk asked Zen Master Yunju: 'What is the intention of 'be careful not to speak'?' Zen Master Yunju said: 'This sentence is the most poisonous.' The monk asked: 'What is the most poisonous word?' Zen Master Yunju said: 'A single blow kills the dragon and the snake.') When Zen Master Yunyan was about to pass away, he sent someone to deliver a farewell letter. After the letter arrived, the teacher unfolded it and looked at it, saying: 'Yunyan did not know there was, regretting that he did not tell him at the time.' Although this is the case, he ultimately does not violate the son of Zen Master Yaoshan (Zen Master Xuanjue said: 'When the ancients said this, was there still something?' He also said: 'Yunyan did not understand at the time, and what place did he not understand?').
Zen Master Weishan asked: 'Where have you come from?' The teacher replied: 'From visiting the sick.' Zen Master Weishan said: 'How many people are sick?' The teacher replied: 'Some are sick, and some are not sick.' Zen Master Weishan said: 'Isn't the one who is not sick Zhi Toutuo?' The teacher replied: 'Sickness and non-sickness are none of his business.' Speak quickly! Speak quickly! A monk asked: 'Ten thousand miles without clouds is not the original sky, what is the original sky?' The teacher said: 'Today is a good day for drying wheat.' Asked: 'Why are the footprints of a Bodhisattva without supernatural powers difficult to find?' The teacher said: 'Those who share the same path know.' Said: 'And'
上知否。師曰。不知。曰為什麼不知。師曰。汝不識我語。石霜問師。百年後有人問極則事。作么生向他道。師喚沙彌。沙彌應諾。師曰。添卻凈瓶水著。師良久卻問石霜。適來問什麼。石霜再舉。師便起去。石霜異日又問。和上一片骨。敲著似銅鳴。向什麼處去也。師喚侍者。侍者應諾。師曰。驢年去。師云疾有苦。僧眾慰問法候。師曰。有受非償。子知之乎。眾皆愀然。將行謂眾曰。吾當西邁理無東移。言訖告寂。壽六十有七。阇維得靈骨數片。建塔于石霜山之陽。敕謚修一大師。塔曰實相。
(十二 丙辰) 改開成○元年。左街僧錄內供奉三教談論引駕大德安國寺上座賜紫大達法師端甫卒。史館修撰裴休制碑曰。玄秘塔者。大法師端甫靈骨之所歸也。於戲為丈夫者。在家則張仁義禮樂。輔天子以扶世導俗。出家則運慈悲定慧。佐如來以闡教利生。舍此無以為丈夫也。背此無以為達道也。和上其出家之雄乎。天水趙氏世為秦人。初母張夫人夢梵僧謂曰。當生貴子。即出囊中舍利使吞之。及誕所夢僧白晝入其室。摩其頂曰。必當大弘教法。言訖而滅。既成人高顙廣目大頤方口。長六尺五寸其音如鐘。夫將欲荷如來之菩提。鑿生靈之耳目。固必有殊相奇表與。殆十歲依崇福寺道悟禪師為沙彌。十七正度為比丘
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『知道嗎？』 師父說：『不知道。』 僧人說：『為什麼不知道？』 師父說：『你不明白我的話。』 石霜（Shi Shuang）問師父：『百年之後如果有人問什麼是最高的道理，該怎麼回答他？』 師父叫了一聲沙彌（Shami，小和尚）。沙彌應聲答應。師父說：『把凈瓶里的水添滿。』 師父沉默了很久，然後問石霜：『剛才問什麼？』 石霜又重複了一遍。師父就起身離開了。石霜後來又問：『和尚您這一片骨頭，敲起來像銅一樣響，要到哪裡去呢？』 師父叫了一聲侍者。侍者應聲答應。師父說：『驢年去。』 師父說自己生病很痛苦，僧眾前來慰問，詢問他的身體狀況。師父說：『有承受，卻沒有償還，你們知道嗎？』 眾人都很憂愁。師父臨終前對大家說：『我將往西方去，道理上不會往東方移動。』 說完就圓寂了。享年六十七歲。火化后得到幾片靈骨，在石霜山的南面建塔安葬。皇帝追諡為修一大師，塔名為實相（Shi Xiang）。
（十二 丙辰年）改元開成（Kai Cheng）元年。左街僧錄內供奉三教談論引駕大德安國寺上座賜紫大達法師端甫（Duan Fu）圓寂。史館修撰裴休（Pei Xiu）撰寫碑文說：『玄秘塔（Xuan Mi Ta），就是大法師端甫的靈骨安葬的地方。唉！作為大丈夫，在家就要宣揚仁義禮樂，輔佐天子來匡扶世道，引導風俗；出家就要運用慈悲和定慧，幫助如來來闡揚教義，利益眾生。捨棄這些，就不能成為大丈夫；背離這些，就不能通達大道。和尚是出家人的英雄啊！』 天水趙氏（Zhao Shi）世代都是秦人。當初，他的母親張夫人（Zhang Fu Ren）夢見一個梵僧對她說：『將會生下貴子。』 隨即從囊中取出舍利讓她吞下。等到端甫出生時，夢中的僧人白天進入他的房間，摸著他的頭說：『必定會大力弘揚教法。』 說完就消失了。長大后，他高額頭，大眼睛，寬下巴，方口，身高六尺五寸，聲音像鐘一樣洪亮。將要承擔如來的菩提，開啟眾生的見聞，必定有特殊的相貌和奇異的儀表啊！大約十歲時，他依止崇福寺（Chong Fu Si）的道悟禪師（Dao Wu Chan Shi）為沙彌。十七歲正式受戒成為比丘（Biqiu，和尚）。
【English Translation】 English version: A monk asked: 'Do you know?' The master said: 'I don't know.' The monk said: 'Why don't you know?' The master said: 'You don't understand my words.' Shi Shuang (Shi Shuang) asked the master: 'If someone asks about the ultimate truth a hundred years from now, how should I answer him?' The master called out to a Shami (Shami, novice monk). The Shami responded. The master said: 'Add water to the clean bottle.' The master was silent for a long time, and then asked Shi Shuang: 'What did you ask just now?' Shi Shuang repeated it again. The master got up and left. Later, Shi Shuang asked again: 'Venerable, this piece of your bone, when struck, sounds like bronze, where will it go?' The master called out to an attendant. The attendant responded. The master said: 'In the year of the donkey.' The master said that he was in pain from illness, and the monks came to comfort him and inquire about his health. The master said: 'There is acceptance, but no repayment, do you know?' Everyone was worried. Before his death, the master said to everyone: 'I will go to the West, and in principle, I will not move to the East.' After saying that, he passed away peacefully. He lived to be sixty-seven years old. After cremation, several pieces of spiritual bones were obtained, and a pagoda was built on the south side of Mount Shi Shuang for burial. The emperor posthumously named him Great Master Xiu Yi, and the pagoda was named Shi Xiang (Shi Xiang).
(The twelfth year of Bingchen) The first year of Kai Cheng (Kai Cheng) was changed. Duan Fu (Duan Fu), the Great Dharma Master of Anguo Temple, a purple-robed senior monk of the Zuo Street Sanglu Inner Offering, who discussed the three religions, passed away. Pei Xiu (Pei Xiu), a compiler of the History Museum, wrote the inscription saying: 'The Xuan Mi Pagoda (Xuan Mi Ta) is where the spiritual bones of the Great Dharma Master Duan Fu are buried. Alas! As a great man, at home, he should promote benevolence, righteousness, propriety, and music, and assist the Son of Heaven to support the world and guide customs; when he becomes a monk, he should use compassion, concentration, and wisdom to help the Tathagata to expound the teachings and benefit all beings. Abandoning these, one cannot become a great man; deviating from these, one cannot attain the great path. The master is a hero among monks!' The Zhao family (Zhao Shi) of Tianshui has been Qin people for generations. Initially, his mother, Madam Zhang (Zhang Fu Ren), dreamed of a Brahma monk who said to her: 'A noble son will be born.' Then he took out a relic from his bag and had her swallow it. When Duan Fu was born, the monk in the dream entered his room during the day, touched his head and said: 'He will surely vigorously promote the Dharma.' After saying that, he disappeared. When he grew up, he had a high forehead, big eyes, a wide chin, and a square mouth. He was six feet five inches tall and his voice was as loud as a bell. He will bear the Bodhi of the Tathagata and open the eyes and ears of sentient beings. He must have a special appearance and extraordinary demeanor! At about the age of ten, he became a Shami under Zen Master Dao Wu (Dao Wu Chan Shi) of Chongfu Temple (Chong Fu Si). At the age of seventeen, he was formally ordained as a Bhikkhu (Biqiu, monk).
。隸安國寺。具威儀于西明照律師。稟持犯于崇福寺升律師。傳涅槃唯識大義于安國寺素法師。復夢梵僧告曰。三藏大教盡貯汝腹矣。自是經律論無敵于天下。囊括川注逢原委會。滔滔然莫能知其畔岸矣。夫將欲伐株杌于情田。雨甘露於法種者。固必有勇智宏辨與。無何謁文殊于清涼。眾聖皆現。演大經于太原。傾都畢會。德宗皇帝聞其名徴之。一見大悅。常出入禁中與儒道論議。賜紫方袍。歲時錫施異於他等。復詔侍皇太子于東朝。順宗皇帝深仰其風。親之若昆弟。相與臥起。恩禮特隆。憲宗皇帝數幸其寺。待之若賓友。常承顧問。注納偏厚。而和上符彩超邁詞理響捷。迎合上旨皆契真乘。雖造次應對。未嘗不以闡揚為務。由是天子益知佛為大聖人。其教有大不可思議事。當是時朝廷方削平區夏。縛吳干蜀潴蔡蕩鄆。而天子端拱無事。詔和上率緇屬迎真骨于靈山。開法場于秘殿。為人請福親奉香火。既而刑不殘兵不黷。赤子無愁聲。江海無驚浪。蓋參用真乘以毗大政之明效也。夫將欲顯大不思議之道。輔大有為之君。固必有冥符玄契與掌內殿法儀。錄左街僧事。以標表清眾者十一年。講涅槃唯議經論。位處當仁傳授宗乘以開誘道俗。凡一百六十座。運三密于瑜伽。契無生於悉地。日持諸部十餘萬遍。指凈土為息肩之
【現代漢語翻譯】 隸屬於安國寺。在西明寺向照律師學習威儀。在崇福寺向升律師學習戒律。在安國寺向素法師學習《涅槃經》和唯識宗的精義。後來夢見一位梵僧告訴他：『三藏（Tripitaka）的大教義都儲藏在你的腹中了。』從此以後，他在經、律、論方面天下無敵。他囊括百川，匯注逢原，滔滔不絕，沒有人能知道他的邊際。想要在情慾的田地裡砍伐株杌（比喻頑固的煩惱），在佛法的種子中降下甘露的人，必定要有勇猛的智慧和宏大的辯才。 不久，他前往五臺山清涼寺拜謁文殊菩薩（Manjusri），眾聖都顯現出來。在太原演說大乘經典，整個都城的人都來參加。德宗皇帝（Emperor Dezong）聽說了他的名聲，徵召他入宮。一見面就非常高興，常常出入宮中與儒生、道士討論問題。賜予他紫色的方袍，每年賞賜的物品也比其他人多。又詔令他侍奉皇太子于東宮。順宗皇帝（Emperor Shunzong）非常仰慕他的風範，親近他如同兄弟，與他同起同臥，恩寵禮遇特別隆重。憲宗皇帝（Emperor Xianzong）多次駕臨他的寺廟，待他如同賓客朋友，常常向他請教，給予的賞賜也特別豐厚。而且和上（指高僧）的符彩超邁，言辭敏捷，迎合皇帝的心意，都符合真正的佛法。即使在倉促的應對中，也未嘗不以闡揚佛法為己任。因此，天子更加認識到佛是大聖人，他的教義有大不可思議的力量。當時朝廷正在削平四方，平定吳地、蜀地，攻克蔡州、蕩平鄆州，而天子可以端拱無為。詔令他率領僧眾到靈山迎請佛真骨（Buddha's relics），在秘殿開設法場，為百姓祈福，親自奉香火。之後，刑罰不濫用，兵戈不妄動，百姓沒有愁苦的聲音，江海沒有驚濤駭浪。這正是參用佛法來輔助國家大政的明顯效果。 想要彰顯大不可思議的佛道，輔佐大有作為的君主，必定要有冥冥中的符應和玄妙的契合。他掌管內殿的法儀，記錄左街的僧事，以此來標榜清凈的僧眾，長達十一年。講授《涅槃經》，評論經論，位居當仁不讓的位置，傳授宗乘來開導道俗，總共一百六十座。運用瑜伽的三密（身密、語密、意密），契入悉地（成就）的無生境界。每天持誦各種經典十餘萬遍，指引凈土作為休息的場所。
【English Translation】 He belonged to Anguo Temple. He learned the rules of conduct from Lawyer Zhao at Ximing Temple. He learned the precepts from Lawyer Sheng at Chongfu Temple. He learned the profound meaning of the Nirvana Sutra and the Vijnanavada (Yogacara) from Dharma Master Su at Anguo Temple. Later, he dreamed of a Brahmin monk who told him: 'The great teachings of the Tripitaka are all stored in your belly.' From then on, he was invincible in the world in terms of Sutras, Vinaya, and Shastras. He encompassed all rivers, converging at Fengyuan, flowing endlessly, and no one could know its boundaries. One who desires to cut down the stumps (a metaphor for stubborn afflictions) in the field of emotions and rain nectar on the seeds of Dharma must have courageous wisdom and great eloquence. Soon after, he went to Qingliang Temple on Mount Wutai to pay homage to Manjusri Bodhisattva, and all the saints appeared. He expounded the Mahayana Sutra in Taiyuan, and people from the entire city came to participate. Emperor Dezong heard of his reputation and summoned him to the palace. He was very pleased upon meeting him and often went in and out of the palace to discuss issues with Confucian scholars and Taoists. He was granted a purple robe, and the annual rewards he received were more than others. He was also ordered to serve the Crown Prince in the Eastern Palace. Emperor Shunzong greatly admired his demeanor, treated him like a brother, and shared his bed and board. The favor and courtesy were especially grand. Emperor Xianzong visited his temple many times, treated him as a guest and friend, and often consulted him, giving him particularly generous rewards. Moreover, the High Monk's (referring to the eminent monk) demeanor was outstanding, his words were quick and responsive, and he catered to the emperor's wishes, all in accordance with the true Dharma. Even in hasty responses, he never failed to make it his duty to expound the Dharma. Therefore, the Emperor increasingly recognized that the Buddha was a great sage and that his teachings had great inconceivable power. At that time, the imperial court was pacifying all directions, quelling Wu and Shu, conquering Cai and pacifying Yun, and the Emperor could sit back and do nothing. He ordered him to lead the Sangha to welcome the Buddha's relics at Lingshan and open a Dharma assembly in the secret palace to pray for blessings for the people, personally offering incense. Afterwards, punishments were not abused, and soldiers were not recklessly mobilized. The people had no sorrowful voices, and the rivers and seas had no alarming waves. This was a clear effect of using the true Dharma to assist the great policies of the state. One who desires to manifest the great inconceivable Buddha-way and assist a great and accomplished ruler must have a mysterious correspondence and a profound agreement. He was in charge of the Dharma rituals in the inner palace and recorded the affairs of the Sangha on the left street, using this to exemplify the pure Sangha for eleven years. He lectured on the Nirvana Sutra, commented on the Sutras and Shastras, held the position of being undoubtedly benevolent, and transmitted the teachings of the sect to enlighten both monastics and laypeople, totaling one hundred and sixty sessions. He used the three secrets (body, speech, and mind) of Yoga to enter the unborn state of Siddhi (accomplishment). He recited various Sutras more than one hundred thousand times a day, pointing to the Pure Land as a place of rest.
地。嚴金經為報法之恩。前後供施數十百萬悉以崇飾殿宇窮極雕繪。而方丈匡床靜慮自得。貴臣盛族皆所依慕。豪俠工賈莫不瞻向。薦金玉以致誠。仰端嚴而禮足。日有千數。不可殫書。而和上即眾生以觀佛。離四相以修善。心下如地坦無丘陵。王公輿臺皆以誠接。議者以謂成就常不輕行者。唯和上而已。夫將欲駕橫海之大航拯群迷於彼岸者。固必有奇功妙道與。以開成元年六月一日。向西右脅而滅。當暑而尊容若生。竟夕而異香彌郁。其年七月六日遷於長樂之南原。遺命荼毗。得舍利三百餘粒。方熾而神光月皎。既燼而靈骨珠圓。賜謚大達。塔曰玄秘。俗壽六十七。僧臘四十八。弟子比丘比丘尼約千餘輩。或講論玄言。或紀綱大寺。修禪秉律分作人師五十。其徒皆為達者。於戲和上果出家之雄乎。不然何至德殊祥如此其盛也。承襲弟子自約義正正言等。克荷先業虔守遺風。大懼徽猷有時堙沒。而合門劉公法緣最深。道契彌固。亦以為請。愿播清塵。休嘗游其藩備其事。隨喜讚歎蓋無愧辭。銘曰。賢劫千佛。第四能仁。哀我生靈。出經破塵。教網高張。孰分。有大法師。如從親聞。經律論藏。戒定慧學。深淺同源。先後相覺。異宗偏義。孰正孰駁。有大法師。為作霜雹。趣真則滯。涉偽則流。像狂猿輕。鉤檻莫收。柅
制刀斷。尚生瘡疣。有大法師。絕念而游。巨唐啟運。大雄垂教。千載冥符。三乘迭耀。寵重恩顧。顯闡贊導。有大法師。逢時感召。空門正辟。法宇方開。崢嶸棟宇。一旦而摧。水月映象。無心去來。徒令後學。瞻仰徘徊。
(十三 丁巳) ○(慧星現長八丈)。
(戊午) 開成三年三月六日。僧統清涼國師澄觀將示寂。謂其徒海岸等曰。吾聞偶運無功先聖悼嘆。復質無行古人恥之。無昭穆動靜。無論緒往復。勿穿鑿異端。勿順非辨偽。勿迷陷邪心。勿固牢斗諍。大明不能破長夜之昏。慈母不能保身後之子。當取信於佛。無取信於人。真離玄微。非言說所顯。要以深心體解朗然現前。對境無心逢緣不動。則不孤我矣。言訖而逝。師生歷九朝為七帝門師。春秋一百有二。僧臘八十有三。身長九尺四寸。垂手過膝。目夜發光晝視不瞬。才供二筆聲韻如鐘。文宗以祖聖崇仰。特輟朝三日。重民縞素奉全身塔於終南山。未幾有梵僧到闕。表稱于蔥嶺見二使者凌空而過。以咒止而問之。答曰。此印度文殊堂神也。東取華嚴菩薩大牙歸國供養。有旨啟塔。果失一牙唯三十九存焉遂阇維。舍利光明瑩潤。舌如紅蓮色。賜謚仍號清涼國師妙覺之塔。相國裴休奉敕撰碑。其銘曰。寶月清涼。寂照法界。以沙門相。藏世
【現代漢語翻譯】 現代漢語譯本： 制刀斷（用刀砍斷東西）。尚生瘡疣（仍然會生出瘡和贅疣）。有大法師（有一位偉大的法師）。絕念而游（斷絕一切念頭而遊歷）。巨唐啟運（偉大的唐朝開啟了國運）。大雄垂教（偉大的佛陀垂示教誨）。千載冥符（千年來暗合）。三乘迭耀（聲聞乘、緣覺乘、菩薩乘交相輝映）。寵重恩顧（受到皇帝的寵愛和恩顧）。顯闡贊導（顯揚闡述，讚美引導）。有大法師（有一位偉大的法師）。逢時感召（應時而生，受到感召）。空門正辟（佛法之門得以正大開啟）。法宇方開（佛法的殿堂才剛剛開始建立）。崢嶸棟宇（高大傑出的殿堂）。一旦而摧（一旦之間就崩塌了）。水月映象（如同水中的月亮和鏡中的影像）。無心去來（無心而為，來去自然）。徒令後學（只是讓後來的學習者）。瞻仰徘徊（瞻仰他的遺蹟而徘徊）。
（十三 丁巳）（某年丁巳日）。○（慧星出現，長八丈）。
（戊午）開成三年三月六日。僧統清涼國師澄觀（Cheng Guan）（僧官名號，清涼國師是他的封號，澄觀是他的名字）將要示寂（去世）。告訴他的弟子海岸（Hai An）等人說：『我聽說偶然的成功沒有功勞，先聖對此感到嘆息；回覆舊業而沒有新的作為，古人對此感到羞恥。不要有昭穆（宗廟輩分）動靜（行動），不要談論緒往復（過去的恩怨）。不要穿鑿附會異端邪說，不要順從錯誤而辯解偽理。不要迷惑沉陷於邪惡之心，不要固執地進行爭鬥。大光明不能破除長夜的昏暗，慈愛的母親不能保佑身後的兒子。應當信仰佛陀，不要信仰人。真正的離相玄妙，不是言語所能表達的。要用深刻的心去體會理解，自然就會朗然現前。面對外境而不起心動念，遇到因緣而不動搖。這樣才不會辜負我。』說完就去世了。澄觀（Cheng Guan）法師一生經歷了九個朝代，是七位皇帝的老師。享年一百零二歲，僧臘八十三年。身高九尺四寸，雙手下垂超過膝蓋。眼睛在夜晚發光，白天看東西不眨眼。才思敏捷，聲音洪亮如鐘。文宗皇帝因為他祖輩聖人的身份而崇敬他，特地停止朝政三天，百姓都穿白色喪服，將他的全身塔安奉在終南山。不久，有梵僧來到皇宮，上表稱自己在蔥嶺（Cong Ling）看到兩位使者凌空而過，用咒語阻止他們並詢問。使者回答說：『我們是印度文殊堂（Manjushri Hall）的神。到東方去取華嚴菩薩（Huayan Bodhisattva）的佛牙回國供養。』皇帝下旨開啟塔，果然丟失了一顆佛牙，只剩下三十九顆。於是進行火化。舍利光明瑩潤，舌頭如同紅色蓮花。皇帝賜予謚號，仍然號為清涼國師妙覺之塔。相國裴休（Pei Xiu）奉皇帝的命令撰寫碑文。碑文寫道：『寶月清涼（Bao Yue Qing Liang），寂照法界（Ji Zhao Fa Jie）。以沙門（Shamen）的形象，藏於世間。』
【English Translation】 English version: 'Cutting with a knife severs. Yet sores and warts still grow. There was a great Dharma Master. Who wandered, free from thought. The great Tang Dynasty began its reign. The Great Hero (Buddha) imparted teachings. For a thousand years, it secretly aligned. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) shone in succession. Favored with great kindness and care. Clearly expounding, praising, and guiding. There was a great Dharma Master. Who, in his time, felt the calling. The gate of emptiness was rightly opened. The Dharma abode was just beginning to be built. Lofty and outstanding structures. Were destroyed in a single day. Like the moon in water, an image in a mirror. Coming and going without intention. Merely causing later learners. To gaze up and linger.'
'(Thirteenth Ding Si) (A certain Ding Si day). ○ (A comet appeared, eight zhang long).'
'(Wu Wu) On the sixth day of the third month of the third year of Kaicheng. The Sangha Administrator, National Teacher Qing Liang (Cheng Guan) (Sangha title, Qing Liang is his title, Cheng Guan is his name), was about to enter Parinirvana (pass away). He said to his disciples, Hai An (Hai An) and others: 'I have heard that accidental success has no merit, and the former sages lamented it; restoring old ways without new actions is something the ancients were ashamed of. Do not have zhaomu (ancestral temple seniority) movement and stillness (actions), do not talk about xuwangfu (past grievances). Do not force interpretations of heterodoxies, do not comply with errors and defend falsehoods. Do not be deluded and trapped in evil hearts, do not stubbornly engage in disputes. Great brightness cannot break the darkness of the long night, a loving mother cannot protect her children after death. You should have faith in the Buddha, not in people. True detachment is profound and subtle, not something that can be expressed in words. You must use a deep heart to understand, and it will naturally appear clearly before you. Facing external circumstances without arising thoughts, encountering conditions without wavering. Then you will not fail me.' After speaking, he passed away. Master Cheng Guan (Cheng Guan) lived through nine dynasties and was the teacher of seven emperors. He lived to be one hundred and two years old, with eighty-three years as a monk. He was nine chi and four cun tall, with his hands hanging down past his knees. His eyes shone at night, and he did not blink when looking during the day. He was quick-witted, and his voice was as loud as a bell. Emperor Wenzong revered him because of his ancestral sage status and specially suspended court for three days, and the people all wore white mourning clothes, enshrining his whole body pagoda on Zhongnan Mountain. Soon after, a Brahmin monk came to the palace and reported that he had seen two messengers flying over the Cong Ling (Cong Ling), stopped them with a mantra and asked them. The messengers replied: 'We are the gods of the Manjushri Hall (Manjushri Hall) in India. We are going east to take the Buddha's tooth of Huayan Bodhisattva (Huayan Bodhisattva) back to our country for worship.' The emperor ordered the pagoda to be opened, and indeed one Buddha's tooth was missing, leaving only thirty-nine. So cremation was performed. The relics were bright and lustrous, and the tongue was like a red lotus. The emperor bestowed a posthumous title, still called National Teacher Qing Liang's Pagoda of Wonderful Enlightenment. Prime Minister Pei Xiu (Pei Xiu) was ordered by the emperor to write the inscription. The inscription reads: 'Precious Moon Qing Liang (Bao Yue Qing Liang), Silently Illuminating the Dharma Realm (Ji Zhao Fa Jie). In the form of a Shamen (Shamen), Hidden in the world.'
間解。澄湛含虛。氣清鐘鼎。雪沃剡溪。霞橫維嶺。真室寥夐。靈岳崔嵬。虛融天地。峻拔風雷。離微休命。實際厖鴻。奉若時政。革彼幽蒙。炯乎禹質。元聖孕靈。德云冉冉。凝眸幻形。谷響入耳。性不可為。青蓮出水。深不可窺。才受尸羅。奉持止作。原始要終。克諧適莫。鳳藻瑰奇。遺演秘密。染翰風生。供盈二筆。欲造玄關。咽金一像。逮竟將流。龍飛遷飏。疏新五頂。光銜二京。躍出法界。功齊百城。萬行分披。華開古錦。啟迪群甿。與甘露飲。燮贊金偈。懷生保乂。聖主師資。聿興遐裔。貝葉翻宣。譯場獨步。譚柄一揮。幾回天顧。王庭闡法。傾河涌泉。屬辭縱辨。玄玄玄玄。紫衲命衣。清涼國號。不有我師。孰知吾道。九州傳命。然無盡燈。一人拜錫。統天下僧。帝網沖融。潛通萬戶。歷天不周。同時顯唔。卷舒自在。來往無蹤。大士知見。允執厥中。西域供牙。梵倫遽至。奏啟石驗。嘉風益熾。敕俾圖真。相即無相。海印大龍。蟠居方丈。哲人去矣。資何所參。即事之理。塔鎖終南。
敕寫國師真。奉安大興唐寺。文宗皇帝御製贊曰。朕觀法界。曠闃無垠。應緣成事。允用虛根。清涼國師。體象啟門。奄有法界。我祖聿尊。教融海岳。恩廓乾坤。首相二疏。拔擢幽昏。間氣斯來。拱承佛日。四
【現代漢語翻譯】 現代漢語譯本： 間或領悟，澄澈空明蘊含虛空。如鐘鼎般清越的氣韻，似雪水洗滌過的剡溪。彩霞橫亙于維嶺之上，真正的禪室空曠深遠。靈秀的山嶽高峻巍峨，虛空融合于天地之間，峻峭挺拔于風雷之中。細微之處關乎休養生息，實際的道理博大精深。遵循它如同治理政事，革除那些幽暗矇昧。禹王般的資質多麼光明，元聖孕育著靈性。功德如雲冉冉升起，目光凝聚顯現幻化之形。山谷的迴響傳入耳中，本性不可強為。青蓮從水中涌現，深邃得無法窺測。剛剛受持戒律，就奉行止惡修善。從原始到終結，都能和諧地適應。文采瑰麗奇特，遺留的演說是秘密的。揮動筆墨如有神助，同時供給兩支筆使用。想要造詣玄妙的關竅，就吞嚥黃金鑄成的一尊佛像。等到最終將要流傳，如龍飛騰遷徙飛揚。疏通更新五臺山頂，光芒銜接兩個都城。躍出法界，功德等同於百座城池。萬行分明披散，華美的篇章如古代的錦緞。啟迪廣大的百姓，用甘露滋潤他們。調和讚美金色的偈語，關懷生命，保衛安定。聖明的君主是導師，從而興盛遙遠的邊陲。貝葉經書被翻譯宣講，在翻譯的場所獨佔鰲頭。談論的把柄一揮動，幾次得到上天的眷顧。在王庭闡述佛法，如同傾瀉的河流涌出的泉水。措辭縱橫，辯才無礙，玄妙啊，玄妙啊，玄妙啊，玄妙啊。皇帝賜予紫色的袈裟，清涼是國家的稱號。如果沒有我的老師，誰能知道我的道呢？在九州傳播教命，點燃無盡的明燈。一人接受拜錫，統領天下的僧人。帝王的法網沖融和諧，暗中連通千家萬戶。經歷天空沒有阻礙，同時顯現領悟。舒捲自在，來往沒有軌跡。大菩薩的知見，確實掌握了中道。西域進貢佛牙，眾多的梵僧迅速到來。奏報啟示經過石頭的驗證，美好的風尚更加熾盛。皇帝下令畫出真容，真相即是無相。海印大龍，盤踞在方丈之間。哲人已經離去，用什麼來參悟呢？就在這些事情的道理之中，佛塔鎖在終南山。
皇帝下令畫國師的真容，供奉安放在大興唐寺。文宗皇帝親自撰寫讚語說：『朕觀察法界，空曠寂靜沒有邊際。應緣而成就事物，確實運用虛空的根本。清涼國師，以身體形象開啟法門。完全擁有法界，我的祖先非常尊敬。教義融合海岳，恩澤廣闊如天地。宰相和賢士兩次上疏，提拔那些幽暗昏昧的人。美好的氣象因此而來，共同承托佛日的照耀。』
【English Translation】 English version: Occasional understanding, clear and serene containing emptiness. The clear and melodious aura like bells and tripods, like the Yexi stream washed by snow water. The rosy clouds lie across the Wei mountains, the true meditation room is spacious and far away. The spiritual mountains are tall and majestic, the emptiness merges with the heaven and earth, towering and steep in the wind and thunder. Subtle matters are related to rest and recuperation, the actual truth is broad and profound. Following it is like governing state affairs, reforming those dark and ignorant. How bright is the aptitude like Yu the Great, the primordial sage is pregnant with spirituality. Merits and virtues rise like clouds, focusing the eyes to manifest illusory forms. The echo of the valley enters the ears, the nature cannot be forced. The blue lotus emerges from the water, so deep that it cannot be fathomed. Having just received the precepts, one practices ceasing evil and cultivating goodness. From the beginning to the end, one can harmoniously adapt. The literary talent is magnificent and peculiar, the legacy of the exposition is secret. Wielding the pen as if aided by the gods, supplying two pens at the same time. Wanting to achieve the mysterious key, one swallows a golden statue of Buddha. When it is finally about to spread, like a dragon flying and soaring. Dredging and renewing the top of Mount Wutai, the light connects the two capitals. Leaping out of the Dharma realm, the merits are equal to a hundred cities. The myriad practices are clearly scattered, the magnificent chapters are like ancient brocade. Enlightening the vast people, nourishing them with nectar. Harmonizing and praising the golden verses, caring for life and protecting peace. The wise monarch is the teacher, thereby prospering the distant borders. The palm-leaf scriptures are translated and proclaimed, taking the lead in the translation field. With a wave of the handle of the discourse, receiving the favor of heaven several times. Elucidating the Dharma in the royal court, like a river pouring out springs. The wording is unrestrained, the eloquence is unobstructed, mysterious, mysterious, mysterious, mysterious. The emperor bestows the purple kasaya, Qingliang (Coolness) is the name of the country. If there were no my teacher, who would know my path? Spreading the teachings in the nine provinces, lighting endless lamps. One person receives the Baixi (a kind of reward), leading the monks of the world. The emperor's net is harmonious and harmonious, secretly connecting thousands of households. Experiencing the sky without obstacles, simultaneously manifesting understanding. Unfolding and rolling freely, coming and going without a trace. The knowledge and vision of the great Bodhisattva, truly grasps the middle way. The Western Regions offer the Buddha's tooth, many Brahmins quickly arrive. Reporting that the revelation has been verified by the stone, the beautiful customs are becoming more intense. The emperor ordered to draw the true face, the true appearance is no appearance. The sea-seal great dragon, resides in the abbot's room. The wise man has left, what to use to contemplate? It is in the principles of these things, the pagoda is locked in Zhongnan Mountain.
The emperor ordered to paint the true face of the National Teacher, and enshrine it in the Daxing Tang Temple. Emperor Wenzong personally wrote the eulogy, saying: 'I observe the Dharma realm, vast and silent without boundaries. Accomplishing things according to conditions, truly using the root of emptiness. National Teacher Qingliang, uses the physical image to open the Dharma gate. Completely possessing the Dharma realm, my ancestors greatly respect. The teachings merge the mountains and seas, the grace is as vast as heaven and earth. The prime minister and virtuous people have twice submitted memorials, promoting those who are dark and ignorant. The beautiful atmosphere has come because of this, jointly supporting the illumination of the Buddha's sun.'
海光凝。九州慶溢。敞金仙門。奪古賢席。大手名曹。橫經請益。仍師臣休。保余遐歷。爰抒顓毫。式揚茂實。真空罔盡。機就而駕。白月虛秋。清風適夏。妙有不遷。緣息而化。邈爾禹儀。煥乎精舍。
(十四 己未) 制象棋(昔神農以日月星辰為象。唐相國牛僧孺用車馬將士卒加炮代之為機矣)。
是年正月六日。圭峰宗密禪師示寂。相國裴休撰傳法碑。師姓何氏。果州西兗人。釋迦如來三十九代法孫也。釋迦住世八十年。為無量天人聲聞菩薩說種種法。最後以法眼付大迦葉。令祖祖相傳別行於世。顧此法眾生之本源。諸佛之所證。超一切理離一切相。不可以言語智識有無隱顯推求而得。但心心相印。印印相契。使自證知光明受用而已。自迦葉至達磨。達磨東來至曹溪。凡三十三世。曹溪傳荷澤。荷澤傳磁州如。如傳荊南張。張傳遂州圓。圓傳禪師。師于荷澤為五世。于迦葉為三十八世。其宗系如此。師豪家。少通儒學。一日偈遂州。未及與語。退游途中。見其儼然在定。忻躍慕之。遂剃染受道。嘗赴齋次。受經得圓覺十二章。誦未終忽然大悟。歸以告其師。師印可。乃謁東京照。照曰。菩薩人也。誰其識之。次謁清涼觀。觀曰。毗盧華藏。能從我游者其汝乎。及因漢上僧授華嚴新疏。遂講華嚴。
【現代漢語翻譯】 現代漢語譯本： 海光凝結，九州大地普天同慶。敞開金仙之門，奪取古代賢者的席位。偉大的名士曹，帶著經書前來請教。仍然像對待老師和臣子一樣尊敬裴休，保佑他長久的經歷。於是抒發精妙的文辭，來宣揚美好的德行和實際。真正的空性沒有窮盡，抓住時機而前進。潔白的月亮照亮空虛的秋天，清涼的風適合夏天。奇妙的存在不會改變，因為緣分止息而變化。高大莊嚴的禹王之儀，光彩照耀著精舍。
(十四 己未年) 製作象棋（過去神農氏用日月星辰作為象徵。唐朝宰相牛僧孺用車馬將士卒加上火炮來代替，使之成為一種機巧的遊戲了）。
這年正月六日，圭峰宗密禪師圓寂。宰相裴休撰寫了《傳法碑》。禪師姓何，是果州西兗人，是釋迦如來第三十九代法孫。釋迦牟尼佛住世八十年，為無量的天人、聲聞、菩薩宣說種種佛法。最後將正法眼藏傳付給摩訶迦葉，令其祖祖相傳，在世間特別流行。顧及此法是眾生的本源，是諸佛所證悟的境界，超越一切道理，脫離一切表象，不可以用言語、智識、有無、隱顯來推求而得到。只是心心相印，印印相契，使自己證悟，知曉光明，獲得受用而已。從迦葉到菩提達摩，菩提達摩東來至曹溪慧能，共三十三世。曹溪慧能傳給荷澤神會，荷澤神會傳給磁州如海，如海傳給荊南張說，張說傳給遂州圓悟，圓悟傳給宗密禪師。禪師在荷澤神會是第五世，在摩訶迦葉是第三十八世。他的宗系就是這樣。禪師出身豪門，年少時就精通儒學。一天在遂州見到圓悟，還沒來得及和他說話，退出來在路途中，看見圓悟儼然入定。禪師欣喜仰慕他，於是剃度出家，接受佛道。曾經去赴齋，得到《圓覺經》十二章，誦讀還沒結束忽然大悟。回去告訴他的老師圓悟，圓悟印可了他的證悟。於是去拜謁東京澄觀，澄觀說：『這是菩薩之人啊，誰能認識他呢？』後來因為漢上的僧人傳授《華嚴經》新疏，於是就開始講解《華嚴經》。
【English Translation】 English version: The sea's light congeals, and the nine provinces overflow with celebration. The gate of the Golden Immortal is opened, seizing the seat of ancient sages. The great scholar Cao, with scriptures in hand, seeks instruction. Still respecting Pei Xiu as both teacher and minister, praying for his long life. Thereupon, he expresses exquisite words to extol his excellent virtue and reality. True emptiness is without end, seizing the opportunity to advance. The white moon illuminates the empty autumn, and the cool breeze suits the summer. Wonderful existence does not change, but transforms as conditions cease. The grand and solemn rites of Yu, brilliantly illuminate the pure abode.
(14th year, Jiwei) Created Xiangqi (chess) (In the past, Shennong used the sun, moon, and stars as symbols. The Tang Dynasty Chancellor Niu Sengru added cannons to the chariots, horses, generals, and soldiers to replace them, making it a game of skill).
On the sixth day of the first month of this year, Chan Master Guifeng Zongmi passed away. Chancellor Pei Xiu wrote the 'Transmission of Dharma Stele'. The master's surname was He, and he was from Xiyun in Guozhou, the 39th generation Dharma descendant of Shakyamuni Buddha. Shakyamuni Buddha lived in the world for eighty years, speaking various Dharmas for countless devas, sravakas, and bodhisattvas. Finally, he entrusted the Eye Treasury of the True Dharma to Mahakasyapa, instructing him to transmit it from generation to generation, making it especially prevalent in the world. Considering that this Dharma is the source of all beings, the realm realized by all Buddhas, transcending all reason and detached from all appearances, it cannot be obtained by seeking through words, knowledge, existence, non-existence, concealment, or manifestation. It is only through mind-to-mind transmission, seal-to-seal correspondence, that one can realize it oneself, know the light, and receive its benefit. From Kasyapa to Bodhidharma, Bodhidharma came east to Caoxi Huineng, for a total of thirty-three generations. Caoxi Huineng transmitted it to Heze Shenhui, Heze Shenhui transmitted it to Cizhou Ruhai, Ruhai transmitted it to Jingnan Zhang Yue, Zhang Yue transmitted it to Suizhou Yuanwu, and Yuanwu transmitted it to Chan Master Zongmi. The master is the fifth generation from Heze Shenhui, and the thirty-eighth generation from Mahakasyapa. His lineage is thus. The Chan master came from a wealthy family and was proficient in Confucianism from a young age. One day, he saw Yuanwu in Suizhou, but before he could speak to him, he retreated and saw Yuanwu in samadhi on the road. The Chan master was delighted and admired him, so he shaved his head and became a monk, receiving the Buddhist path. He once went to a vegetarian feast and received the twelve chapters of the 'Perfect Enlightenment Sutra'. Before he finished reciting it, he suddenly had a great enlightenment. He returned and told his teacher Yuanwu, who approved of his realization. Then he went to visit Chengguan of Dongjing, who said, 'This is a bodhisattva, who can recognize him?' Later, because a monk from Hanshang transmitted a new commentary on the 'Avatamsaka Sutra', he began to lecture on the 'Avatamsaka Sutra'.
久之著圓覺華嚴涅槃金剛唯識起信法界觀等經疏鈔。及禮懺修證圖傳纂略文集諸宗禪語為禪藏。並書偈論議凡九十餘卷。或以師不守禪行而廣講經論游名邑大都以興建為務。乃為多聞之所役。豈聲利之所未忘乎。曰嘻夫一心者萬法之總也。分而為戒定慧。開而為六度。散而為萬行。萬行未嘗非一心。一心未嘗違萬行。禪者六度之一耳。何能總諸法哉。且如來以法眼付迦葉。不以法行故自心而證者為法。隨行而起者為役。得未必嘗同也。然則一心者萬法之所生而不屬於萬法。得之者則於法自在矣。見之者則于教無礙矣。本非法。不可以法說。本非教。不可以教傳。豈可以軌跡而尋哉。自迦葉至富那夜奢。凡十祖皆羅漢。所度亦羅漢。至馬鳴龍樹提婆天親。始開摩訶行著論釋經。摧滅外道為菩薩唱首。而尊者阇夜獨以戒力為威神。尊者摩羅獨以苦行為道跡。其他諸祖或廣行法教。或專心禪定。或蟬蛻而去。或化火而滅。或攀樹以示終。或受害而償債。是乃法必同而行不必同也。且循轍跡者非善行。守規墨者非善巧。不迅疾無以為大牛。不超過無以為大士。故禪師之為道也。以知見為妙門。以寂靜為正味。慈忍為甲冑。慧斷為劍矛。破內魔之高壘。陷外賊之堅陣。鎮撫邪雜解釋縲籠。遇窮子則叱而使歸其家。見貧女則呵而使
【現代漢語翻譯】 現代漢語譯本： 後來，他撰寫了關於《圓覺經》（Yuánjué jīng，Sūtra of Perfect Enlightenment）、《華嚴經》（Huáyán jīng，Avataṃsaka Sūtra）、《涅槃經》（Nièpán jīng，Nirvana Sutra）、《金剛經》（Jīngāng jīng，Diamond Sutra）、《唯識論》（Wéishì lùn，Consciousness-only）、《起信論》（Qǐxìn lùn，Awakening of Faith）、《法界觀》（Fǎjiè guān，Dharmadhatu contemplation）等經的疏鈔，以及禮懺、修證圖傳、纂略文集、諸宗禪語，總稱為禪藏。並書寫偈頌、論議，共九十餘卷。有人認為他不遵守禪者的行爲規範，而廣泛講解經論，遊歷名邑大都，以興建寺廟為事務，是被多聞所役使，難道是對名利的追求還沒有忘懷嗎？ 他說：『唉！這『一心』是萬法的總綱。分開來說就是戒、定、慧，展開來說就是六度，分散來說就是萬行。萬行沒有哪一樣不是一心，一心也沒有哪一樣違背萬行。禪只是六度之一罷了，怎麼能總攝諸法呢？況且如來以法眼傳付給迦葉（Jiāyè，Mahākāśyapa），不是以法行。從自心而證悟的才是法，隨行而起的只是役使。所得的未必相同。如此說來，一心是萬法所生，卻不屬於萬法。得到它的人，對於法就能自在；見到它的人，對於教理就沒有障礙。它本來就不是法，不可以用法來說；它本來就不是教，不可以用教來傳。怎麼可以用軌跡來尋找呢？從迦葉到富那夜奢（Fùnàyèshē，Puṇyayaśas），共十祖都是阿羅漢（āluóhàn，Arhat），所度化的也是阿羅漢。到馬鳴（Mǎmíng，Aśvaghoṣa）、龍樹（Lóngshù，Nāgārjuna）、提婆（Típó，Āryadeva）、天親（Tiānqīn，Vasubandhu），才開始弘揚大乘，著論解釋經典，摧滅外道，為菩薩（púsà，Bodhisattva）倡導。而尊者阇夜（Shéyè，Yakṣa）獨自以戒律的力量作為威神，尊者摩羅（Móluó，Māra）獨自以苦行作為修道的足跡。其他諸祖或者廣泛地施行法教，或者專心於禪定，或者蟬蛻而去，或者化火而滅，或者攀樹以示終，或者受害而償債。這是法必然相同，而行不必相同啊！況且，遵循轍跡的人不是善於行走的人，遵守規矩墨線的人不是善於技巧的人。不迅猛疾速，就不能成為大牛；不超越常規，就不能成為大士。所以禪師的修道，以知見為妙門，以寂靜為正味，慈忍為甲冑，慧斷為劍矛，打破內魔的高壘，陷落外賊的堅陣，鎮撫邪雜，解釋縲籠，遇到窮困的兒子，就呵斥他使他迴歸家園；見到貧窮的女子，就呵斥她使她……』
【English Translation】 English version: Later, he wrote commentaries and subcommentaries on sutras such as the 'Sūtra of Perfect Enlightenment' (Yuánjué jīng), the 'Avataṃsaka Sūtra' (Huáyán jīng), the 'Nirvana Sutra' (Nièpán jīng), the 'Diamond Sutra' (Jīngāng jīng), 'Consciousness-only' (Wéishì lùn), the 'Awakening of Faith' (Qǐxìn lùn), and 'Dharmadhatu contemplation' (Fǎjiè guān), as well as ritual repentance, illustrated transmissions of cultivation and realization, compiled and abridged literary collections, and Zen sayings of various schools, collectively known as the Zen Canon. He also wrote verses, treatises, and discussions, totaling more than ninety volumes. Some people criticized him for not adhering to the conduct of a Zen practitioner, but instead extensively lecturing on sutras and treatises, traveling to famous cities and capitals, and focusing on building temples, thus being enslaved by his vast learning. Could it be that he had not yet forgotten his pursuit of fame and gain? He said, 'Alas! This 'One Mind' is the essence of all dharmas. Divided, it is precepts, concentration, and wisdom; expanded, it is the six perfections; dispersed, it is the myriad practices. None of the myriad practices is separate from the One Mind, and the One Mind never deviates from the myriad practices. Zen is merely one of the six perfections; how can it encompass all dharmas? Moreover, the Tathagata (Rúlái, Thus Come One) transmitted the Dharma Eye to Mahākāśyapa (Jiāyè) not the Dharma practice. What is realized from one's own mind is Dharma; what arises from following practices is merely servitude. What is attained may not always be the same. Therefore, the One Mind is the source of all dharmas but does not belong to any of them. Those who attain it are free in relation to the Dharma; those who see it have no obstacles in relation to the teachings. It is fundamentally not Dharma, so it cannot be explained by Dharma; it is fundamentally not teaching, so it cannot be transmitted by teaching. How can it be sought through traces? From Mahākāśyapa to Puṇyayaśas (Fùnàyèshē), all ten patriarchs were Arhats (āluóhàn), and those they liberated were also Arhats. It was only with Aśvaghoṣa (Mǎmíng), Nāgārjuna (Lóngshù), Āryadeva (Típó), and Vasubandhu (Tiānqīn) that the Mahayana was first propagated, treatises were written to explain the sutras, heretics were destroyed, and the path of the Bodhisattva (púsà) was advocated. Venerable Yakṣa (Shéyè) alone used the power of precepts as his divine strength, and Venerable Māra (Móluó) alone used ascetic practices as the path of his practice. Other patriarchs either widely practiced the Dharma teachings, or focused on Zen meditation, or shed their mortal bodies and departed, or transformed into fire and vanished, or climbed a tree to show their end, or suffered harm to repay debts. This shows that the Dharma must be the same, but the practices need not be the same! Moreover, those who follow tracks are not skilled walkers, and those who adhere to rules and lines are not skilled artisans. Without swiftness and speed, one cannot become a great ox; without surpassing the ordinary, one cannot become a great being. Therefore, the Zen master's path is to use knowledge and insight as the wondrous gate, to use stillness as the true flavor, to use compassion and forbearance as armor, and to use wisdom and discernment as sword and spear, to break down the high walls of inner demons, to capture the strongholds of external thieves, to pacify the heretical and mixed, to untangle the bonds of imprisonment. When encountering a destitute son, he scolds him to make him return home; when seeing a poor woman, he scolds her to make her...'
照其室。窮子不歸。貧女不富。吾師恥之。三乘不興。四分不振。吾師恥之。忠孝不併化。荷擔不勝任。吾師恥之。故皇皇于濟拔。汲汲於開誘。不以一行自高。不以一德自聳。人有歸依者。不俟請而往也。有求益者。不俟憤則啟矣。雖童幼不簡于應接。雖傲很不怠於扣勵。其以闡教度生。助國家之化也如此。故親師之法者。貪則施暴則斂。剛則隨戾則順。昏則開惰則奮。自榮者謙自堅者化。循私者公溺情者義。故士俗有變活業絕血食。持或法而為近住者。有出而修政理以救疾苦為道者。有退而奉父母以豐供養為行者。其餘憧憧而來。欣欣而去。揚袂而至。實腹而歸。所在不可勝紀。真如來付囑之菩薩。眾生不請之良友。其四依之一乎。其十地之人乎。吾不識其境界庭宇之廣狹。議者又焉知大道之所趣哉。閱世六十二。僧臘三十四。宣宗追諡定慧禪師。門弟子僧尼四眾凡數千人。
(十五 庚申) ○(正月上疾。命太子監國。上崩。仇士良立穎王為太弟即位。李德裕相)。◎
◎(辛酉) 武帝炎改會昌(穆宗第五子。母韋太后。仇士良臨死謂同類曰。天子奢泆不道。勿令讀書親儒者。后服丹藥。其性躁急喜怒不常。年三十四而崩。在位六年)帝自幼稚不喜釋氏。是年正月即位。七月桂州馬生三足駒。
至秋九月召道士趙歸真等八十一人入禁中。於三殿脩金箓道場。冬十月帝幸三殿。升九仙玄壇親受法箓。左拾遺王哲諫云。王業之初。不宜崇信太過。帝不納。
(十六) 是年十月潭州云巖晟禪師卒鐘陵建昌人。姓王氏。少出家于石門。初參百丈未悟玄旨。侍左右二十年。丈化。乃謁藥山。服勤已久。山問。師作什麼。曰擔屎。山曰那個[(口*斬)/耳]。曰在。山曰。汝來去為誰。曰替他東西。山曰。何不教並行。曰和上莫謗他。山曰。不合與么道。曰如何道。山曰。還曾擔么。師于言下契會。一日藥山問。聞汝解弄師子是否。曰是。山曰。弄得幾齣。曰弄得六出。山曰。我亦弄得。曰和上弄得幾齣。山曰。我弄得一出。師曰。一即六。六即一。後到溈山。溈問曰。承長老在藥山弄師子是否。曰是。溈曰。長弄耶。還有置時。曰要弄即弄。要置即置。溈曰。置時師子在什麼處。師曰。置也置也。道吾問。大悲千手眼如何。曰如無燈時把得枕子。怎麼生道。吾曰。我會也我會也。師曰。怎麼生會。吾曰。通身是手眼。洞山問。就師乞眼睛。師曰。汝底與阿誰去也。曰良價無師。曰有汝向什麼處著。洞山無語。曰乞眼睛底是眼否。價曰。非眼。師咄之。師於是月二十六日沐身竟。喚主事僧令備齋。來日有上座
【現代漢語翻譯】 現代漢語譯本 至秋季九月，皇帝召見道士趙歸真等八十一人進入皇宮禁中，在三殿設定金箓道場。冬季十月，皇帝駕臨三殿，登上九仙玄壇親自接受法箓。左拾遺（官名）王哲進諫說：『王業的初期，不應該崇信太過。』皇帝沒有采納。
（十六）這一年十月，潭州（地名）云巖晟禪師（Yunyan Sheng）圓寂，他是鐘陵建昌（今江西奉新）人，姓王。年少時在石門出家，最初參拜百丈禪師（Baizhang）但沒有領悟玄妙的旨意，在百丈禪師身邊侍奉了二十年。百丈禪師圓寂后，云巖晟禪師去拜見藥山禪師（Yaoshan）。服侍勤勞了很久，藥山禪師問：『你做什麼？』云巖晟禪師回答：『挑大糞。』藥山禪師說：『那個（指糞箕）。』云巖晟禪師回答：『在。』藥山禪師說：『你來來去去爲了誰？』云巖晟禪師回答：『替它搬東西。』藥山禪師說：『為什麼不教它和你一起走？』云巖晟禪師回答：『和尚（對僧人的尊稱）不要誹謗它。』藥山禪師說：『不應該這樣說。』云巖晟禪師問：『應該怎麼說？』藥山禪師說：『你還挑過嗎？』云巖晟禪師在言語之下領會了禪意。
有一天，藥山禪師問：『聽說你懂得舞獅子，是嗎？』云巖晟禪師回答：『是的。』藥山禪師問：『能舞出幾齣？』云巖晟禪師回答：『能舞出六出。』藥山禪師說：『我也能舞。』云巖晟禪師問：『和尚能舞出幾齣？』藥山禪師說：『我能舞出一出。』云巖晟禪師說：『一即是六，六即是一。』
後來云巖晟禪師到了溈山（地名），溈山禪師（Weishan）問：『聽說長老在藥山舞獅子，是嗎？』云巖晟禪師回答：『是的。』溈山禪師問：『經常舞嗎？還是有停止的時候？』云巖晟禪師回答：『想舞就舞，想停止就停止。』溈山禪師問：『停止的時候，獅子在哪裡？』云巖晟禪師回答：『停止了，停止了。』
道吾禪師（Daowu）問：『大悲千手眼（Mahakaruna with thousand hands and eyes）是什麼樣的？』云巖晟禪師回答：『就像沒有燈的時候摸到枕頭。』道吾禪師問：『怎麼說？』云巖晟禪師回答：『我會了，我會了。』云巖晟禪師問：『怎麼會？』道吾禪師回答：『渾身都是手眼。』
洞山禪師（Dongshan）問：『向您乞討眼睛。』云巖晟禪師回答：『你的眼睛到哪裡去了？』洞山禪師回答：『良價（Liangjia，洞山禪師的法名）沒有老師。』云巖晟禪師問：『有了眼睛，你往哪裡放？』洞山禪師無語。云巖晟禪師問：『乞討眼睛的是眼睛嗎？』洞山禪師回答：『不是眼睛。』云巖晟禪師呵斥了他。
云巖晟禪師在這年十月二十六日沐浴完畢，叫來主事僧人準備齋飯，說：『明天有上座（指有地位的僧人圓寂）。』
【English Translation】 English version In the ninth month of autumn, the emperor summoned eighty-one Taoists, including Zhao Guizhen, into the forbidden palace and established the Golden Register Taoist ritual (Jinlu Daocheng) in the Three Halls. In the tenth month of winter, the emperor visited the Three Halls, ascended the Nine Immortals Mysterious Altar (Jiuxian Xuantan), and personally received the Dharma precepts (Falu). The Left Reminder (Zuoshiyi) Wang Zhe advised, 'In the early stages of imperial rule, it is not appropriate to have excessive faith.' The emperor did not heed his advice.
(16) In the tenth month of this year, Zen Master Yunyan Sheng of Tanzhou (Tanzhou) passed away. He was from Jianchang (Jianchang) in Zhongling (Zhongling), with the surname Wang. He became a monk at Shimen (Shimen) at a young age. Initially, he studied under Zen Master Baizhang (Baizhang), but did not comprehend the profound meaning. He served by Baizhang's side for twenty years. After Baizhang's passing, Yunyan Sheng went to visit Zen Master Yaoshan (Yaoshan). After serving diligently for a long time, Yaoshan asked, 'What are you doing?' Yunyan Sheng replied, 'Carrying manure.' Yaoshan said, 'That (referring to the manure basket).' Yunyan Sheng replied, 'It's here.' Yaoshan said, 'Who are you going back and forth for?' Yunyan Sheng replied, 'Carrying things for it.' Yaoshan said, 'Why not teach it to walk with you?' Yunyan Sheng replied, 'Do not slander it, Venerable (Heshang, a respectful term for monks).' Yaoshan said, 'You shouldn't say it like that.' Yunyan Sheng asked, 'How should I say it?' Yaoshan said, 'Have you ever carried it?' Yunyan Sheng understood the Zen meaning in his words.
One day, Yaoshan asked, 'I heard you know how to play the lion dance, is that so?' Yunyan Sheng replied, 'Yes.' Yaoshan asked, 'How many acts can you perform?' Yunyan Sheng replied, 'I can perform six acts.' Yaoshan said, 'I can also perform it.' Yunyan Sheng asked, 'How many acts can the Venerable perform?' Yaoshan said, 'I can perform one act.' Yunyan Sheng said, 'One is six, and six is one.'
Later, Yunyan Sheng went to Mount Wei (Weishan). Zen Master Weishan (Weishan) asked, 'I heard that the Elder (Zhanglao, a respectful term for monks) performed the lion dance at Yaoshan, is that so?' Yunyan Sheng replied, 'Yes.' Weishan asked, 'Do you perform it often? Or is there a time to stop?' Yunyan Sheng replied, 'I dance when I want to dance, and I stop when I want to stop.' Weishan asked, 'When you stop, where is the lion?' Yunyan Sheng replied, 'Stopped, it's stopped.'
Zen Master Daowu (Daowu) asked, 'What is the Great Compassion with Thousand Hands and Eyes (Mahakaruna with thousand hands and eyes) like?' Yunyan Sheng replied, 'It's like grabbing a pillow when there is no lamp.' Daowu asked, 'How do you say it?' Yunyan Sheng replied, 'I understand, I understand.' Yunyan Sheng asked, 'How do you understand?' Daowu replied, 'The whole body is hands and eyes.'
Zen Master Dongshan (Dongshan) asked, 'I beg you for eyes.' Yunyan Sheng replied, 'Where have your eyes gone?' Dongshan replied, 'Liangjia (Liangjia, Dongshan's Dharma name) has no teacher.' Yunyan Sheng asked, 'With eyes, where would you put them?' Dongshan was speechless. Yunyan Sheng asked, 'Are the eyes that beg for eyes, eyes?' Dongshan replied, 'Not eyes.' Yunyan Sheng scolded him.
On the twenty-sixth day of the tenth month of this year, Yunyan Sheng bathed and summoned the managing monk to prepare a vegetarian meal, saying, 'Tomorrow there will be a senior monk (Shangzuo, referring to a monk of high standing) passing away.'
發去。至二十七日。並無人去。及夜師歸寂。壽六十。荼毗得舍利千餘粒。塔曰凈勝。敕謚無住大師夏六月。以衡山道士劉玄靜為光祿大夫。充崇玄館學士。令與趙歸真居禁中修法箓。左輔闕劉玄謨上疏切諫。貶玄謨為河南戶曹。
(十七) 三年正月。制曰。齋月斷屠出於釋典。國家創業猶近梁隋。卿相大臣或緣茲弊。自今惟正月萬物生植之初。宜斷屠三日。列聖忌各斷一日。余不須禁。三月以道士趙歸真為左右街道門教授先生。時帝銳意求仙。師事歸真。歸真乘寵。每對必排毀釋氏。非中國之教。蠹害生靈。宜盡除去。帝深然之。歸真復請與釋氏辨論。有旨追僧道于麟德殿談論。法師知玄登論座。辨捷精壯。道流不能屈。玄因奏。王者本禮樂一憲度則天下治。吐納服食蓋山林匹夫獨擅之事。愿陛下不足留神。帝色不平。侍臣諷玄賦詩以自釋。玄立進五篇。有鶴背傾危龍背滑君王且住一千年之句。帝知其刺。特放還桑梓。
論曰。昔周武廢教。沙門犯顏抗爭。殆數十人。雖不能格武之惑。然足見吾法中之有人也。及唐高祖議沙汰。而惠乘玄琬智實法林等皇皇論爭。引義慷慨。亦不失法王真子之識。凡自大曆而後。祖道既興。吾門雄杰多趍禪林。至是武宗議廢教。而主法者才知玄一人而已。雖武宗盛意不
【現代漢語翻譯】 現代漢語譯本 發去。到了二十七日，也沒有人去。當晚，師父圓寂，享年六十歲。火化后得到一千多顆舍利子。建塔名為凈勝塔，朝廷賜謚號為無住大師。夏六月，任命衡山道士劉玄靜為光祿大夫，充任崇玄館學士，讓他與趙歸真一同在宮中修煉法箓。左輔闕劉玄謨上疏極力勸諫，結果劉玄謨被貶為河南戶曹。
（十七）三年正月，皇帝下詔說：『齋月斷絕屠宰是出自佛教的經典。國家建立的時間距離梁朝和隋朝還很近，卿相大臣或許因此而受到影響。從今以後，只有正月萬物生長之初，應該斷絕屠宰三天。各位先帝的忌日各斷絕一天，其餘時間不必禁止。』三月，任命道士趙歸真為左右街道門教授先生。當時皇帝一心求仙，以趙歸真為師。趙歸真仗著皇帝的寵信，每次進見必定詆譭佛教，說佛教不是中國的教義，是危害百姓的禍害，應該全部清除。皇帝深以為然。趙歸真又請求與佛教人士辯論。皇帝下旨召集僧人和道士在麟德殿進行辯論。法師知玄登上辯論席，辯論敏捷精闢。道士們無法駁倒他。知玄於是上奏說：『王者應該以禮樂統一法度，這樣天下才能太平。吐納服食是山林隱士獨自享用的事情，希望陛下不要過於關注。』皇帝臉色不悅。侍臣暗示知玄作詩來為自己辯解。知玄立刻獻上五篇詩，其中有『鶴背傾危龍背滑，君王且住一千年』的句子。皇帝知道他在諷刺自己，特別放他回鄉。
評論說：過去周武帝廢除佛教時，有數十位沙門冒犯皇帝的威嚴進行抗爭，雖然不能阻止周武帝的迷惑，但足以說明我們的佛法中還是有人才的。等到唐高祖商議裁汰佛教時，惠乘、玄琬、智實、法林等人慷慨陳詞，引經據典，也不失為法王真子的見識。自從大曆年間以後，禪宗興盛，我們佛教中的傑出人才大多趨向禪林。到了武宗商議廢除佛教時，主持佛法的人才只有知玄一人而已。雖然武宗的意願很強烈……
【English Translation】 English version Sent. Until the 27th day, no one went. And that night, the master passed away, at the age of sixty. After cremation, more than a thousand śarīra (relics) were obtained. The pagoda was named Jing Sheng Pagoda, and the imperial court posthumously conferred the title of Master Wuzhu. In the sixth month of summer, the Taoist (Daoist) Liu Xuanjing from Hengshan was appointed as Guanglu Dafu (光祿大夫), serving as an academician of the Chongxuan Hall. He was ordered to practice falü (法箓, Taoist rituals) in the palace with Zhao Guizhen. Liu Xuanmo, the Left Assistant, submitted a memorial strongly advising against it, resulting in Liu Xuanmo being demoted to the Henan Hubu Cao (河南戶曹, a position in the Ministry of Revenue).
(17) In the first month of the third year, the emperor issued an edict saying: 'Abstaining from slaughter during the fasting month comes from Buddhist scriptures. The establishment of the country is still close to the Liang and Sui dynasties, and the ministers may be influenced by this. From now on, only in the first month, at the beginning of the growth of all things, should slaughter be prohibited for three days. On the anniversaries of the deceased emperors, it should be prohibited for one day each, and at other times it is not necessary to prohibit it.' In March, the Taoist (Daoist) Zhao Guizhen was appointed as the professor of the Left and Right Street Gate. At that time, the emperor was determined to seek immortality and took Zhao Guizhen as his teacher. Zhao Guizhen, relying on the emperor's favor, always slandered Buddhism whenever he met with the emperor, saying that Buddhism was not a Chinese teaching, but a scourge that harmed the people, and should be completely eliminated. The emperor deeply agreed with him. Zhao Guizhen then requested to debate with the Buddhists. The emperor issued an edict summoning monks and Taoists (Daoists) to the Linde Hall for debate. The Dharma (Buddhist law) master Zhixuan ascended the debate seat, and his arguments were quick and precise. The Taoists (Daoists) could not refute him. Zhixuan then submitted a memorial saying: 'The ruler should unify the laws with li (rites) and music, so that the world can be peaceful. Tunatu (吐納, breathing exercises) and taking elixirs are matters that hermits in the mountains and forests enjoy alone. I hope Your Majesty will not pay too much attention to them.' The emperor's face turned displeased. The courtiers hinted that Zhixuan should write a poem to defend himself. Zhixuan immediately presented five poems, including the line 'The crane's back is precarious, the dragon's back is slippery, Your Majesty should stay for a thousand years.' The emperor knew that he was satirizing him, and specially allowed him to return to his hometown.
Commentary: In the past, when Emperor Wu of Zhou abolished Buddhism, dozens of śrāmaṇas (monks) offended the emperor's dignity and protested. Although they could not stop Emperor Wu's delusion, it was enough to show that there were still talents in our Dharma (Buddhist law). When Emperor Gaozu of Tang discussed the reduction of Buddhism, Huicheng, Xuanwan, Zhishi, Falin and others spoke out generously, quoting scriptures and classics, and did not lose the knowledge of the true sons of the Dharma (Buddhist law) king. Since the Dali era, Chan (Zen) Buddhism has flourished, and most of the outstanding talents in our Buddhism have tended to Chan (Zen) forests. When Emperor Wuzong discussed abolishing Buddhism, the only talent who presided over the Dharma (Buddhist law) was Zhixuan. Although Emperor Wuzong's intention was very strong...
可解。佛運數否莫可逃。凡釋子者處變故之際。無一辭可紀。佛法尊博如天。亦吾徒失學之罪也。
(十八 甲子) 正月作望仙樓于禁中。時集道士于其上。咨質仙事。時趙歸真特被殊寵。諫官數上疏論之。帝謂宰相曰。諫官論趙歸真。此意要卿等知。朕宮中無事。屏去聲色要此人道話耳。李德裕對曰。臣不敢言前代得失。第歸真曾在敬宗朝出入掖庭。以此群情不願陛下復親近之。帝曰。朕于彼時已識此人。但不知其名。呼為趙練師。在敬宗時亦無甚惡。朕與之言滌煩耳。至於軍國政事。唯與卿等論之。豈問道士。繇是宰相不復諫。而歸真遂以涉物論。遂舉羅浮山道士鄧元超有長生術。帝遣中使迎之及。元超至與劉玄靖及歸真等。膠固排毀釋氏。於是拆寺之請行焉。
四月敕祠部。檢括天下僧尼寺。凡四萬四千六百所。僧尼凡二十六萬五千餘人。
(十九) 五月庚子。敕並省天下佛寺。中書門下關奏。據令式諸上州國忌官吏行香于寺。其上州各留一寺。凡有列聖尊容。並令移于寺內。其下州寺並廢。兩京左右街請留十寺。寺僧十人。敕曰。上州合留寺工作精巧者各一所。如破落悉宜除毀。其行香日。官吏宜赴道觀。上都東都各留四寺。寺僧三十人。中書門下又奏曰。天下廢寺鐘磬銅像委鹽鐵使
【現代漢語翻譯】 現代漢語譯本：
這是無法避免的。佛教的命運是無法逃脫的。所有佛弟子在面對變故的時候，沒有一句話可以記錄下來。佛法雖然尊貴廣大如天空，這也是我們這些學佛之人學識不夠的罪過啊。
（十八 甲子年）正月，皇上在皇宮中建造望仙樓。當時召集道士到樓上，諮詢關於神仙的事情。當時趙歸真特別受到皇帝的寵愛，諫官多次上書勸諫。皇帝對宰相說：『諫官議論趙歸真，這個意思是要讓你們知道。朕在宮中沒有什麼事，屏退聲色，只是要這個人來談論道的事情罷了。』李德裕回答說：『臣不敢說前朝的得失，只是趙歸真曾在敬宗皇帝時出入後宮，因此大家都不希望陛下您再次親近他。』皇帝說：『朕在那時已經認識這個人了，只是不知道他的名字，稱呼他為趙練師。在敬宗皇帝時也沒有什麼壞處。朕和他談話只是爲了排解煩悶罷了。至於軍國政事，只和你們商議，怎麼會問及道士呢？』因此宰相不再勸諫。而趙歸真於是憑藉涉獵事物之論，就舉薦羅浮山的道士鄧元超有長生不老之術。皇帝派遣中使迎接他。鄧元超來到后，與劉玄靖及趙歸真等人，一起極力排斥詆譭佛教。於是拆毀寺廟的請求就開始實行了。
四月，皇帝下令祠部，清查天下僧尼寺廟，共有四萬四千六百所。僧尼共有二十六萬五千多人。
（十九年）五月庚子日，皇帝下令合併裁減天下佛寺。中書門下上奏說，根據法令規定，各上州在國忌日，官吏要在寺廟裡行香。每個上州各保留一座寺廟，凡是有各位聖人的畫像，都移到寺廟裡。下州的寺廟全部廢除。兩京（長安和洛陽）左右街請求保留十座寺廟，每座寺廟留十個僧人。皇帝下令說：『上州應該保留一座做工最精巧的寺廟。如果破敗了，就全部拆毀。在行香日，官吏應該去道觀。上都（長安）和東都（洛陽）各保留四座寺廟，每座寺廟留三十個僧人。』中書門下又上奏說：『天下廢棄寺廟的鐘磬銅像，委託鹽鐵使（處理）。』 English version:
This was unavoidable. The fate of Buddhism could not be escaped. When all Buddhist disciples faced changes, not a single word could be recorded. Although the Buddha's teachings are as noble and vast as the sky, this is also the fault of our lack of knowledge of Buddhism.
(18th year of Jiazi) In the first month, the emperor built the Wangxian Tower (Tower of Gazing at Immortals) in the palace. At that time, Taoists were summoned to the tower to consult about matters of immortals. At that time, Zhao Guizhen (a Taoist) was particularly favored by the emperor, and the remonstrating officials repeatedly submitted memorials to advise against it. The emperor said to the prime minister: 'The remonstrating officials are discussing Zhao Guizhen, the intention of this is to let you know. I have nothing to do in the palace, I have dismissed the singing and dancing, and I just want this person to talk about Taoist matters.' Li Deyu (a prime minister) replied: 'I dare not speak of the gains and losses of the previous dynasties, but Zhao Guizhen once entered and exited the inner palace during the reign of Emperor Jingzong, so everyone does not want Your Majesty to be close to him again.' The emperor said: 'I already knew this person at that time, but I didn't know his name, and called him Zhao Preceptor. There was nothing bad about him during the reign of Emperor Jingzong. I talk to him just to relieve boredom. As for military and state affairs, I only discuss them with you, how could I ask Taoists?' Therefore, the prime minister no longer remonstrated. And Zhao Guizhen then, relying on his knowledge of things, recommended Deng Yuanchao (a Taoist) from Mount Luofu, who had the art of immortality. The emperor sent an envoy to welcome him. After Deng Yuanchao arrived, he, together with Liu Xuanjing (a Taoist) and Zhao Guizhen, etc., vigorously rejected and slandered Buddhism. Therefore, the request to demolish temples began to be implemented.
In the fourth month, the emperor ordered the Ministry of Rites to investigate the temples of monks and nuns throughout the country, totaling 44,600. There were more than 265,000 monks and nuns.
(19th year) On the Gengzi day of the fifth month, the emperor ordered the merger and reduction of Buddhist temples throughout the country. The Zhongshu Menxia (the Chancellery) memorialized, saying that according to the regulations, officials in each superior prefecture should offer incense at the temples on the anniversary of the death of the emperor. Each superior prefecture should retain one temple, and all the portraits of the various sages should be moved to the temple. All the temples in the inferior prefectures should be abolished. The left and right streets of the two capitals (Chang'an and Luoyang) requested to retain ten temples, with ten monks in each temple. The emperor ordered: 'The superior prefecture should retain one temple with the most exquisite craftsmanship. If it is dilapidated, it should all be demolished. On the day of offering incense, officials should go to the Taoist temples. The upper capital (Chang'an) and the eastern capital (Luoyang) should each retain four temples, with thirty monks in each temple.' The Zhongshu Menxia also memorialized: 'The bells, chimes, and bronze statues of the abandoned temples throughout the country should be entrusted to the Salt and Iron Commissioner (to handle).'
【English Translation】 English version:
This was unavoidable. The fate of Buddhism could not be escaped. When all Buddhist disciples faced changes, not a single word could be recorded. Although the Buddha's teachings are as noble and vast as the sky, this is also the fault of our lack of knowledge of Buddhism.
(18th year of Jiazi) In the first month, the emperor built the Wangxian Tower (Tower of Gazing at Immortals) in the palace. At that time, Taoists were summoned to the tower to consult about matters of immortals. At that time, Zhao Guizhen (a Taoist) was particularly favored by the emperor, and the remonstrating officials repeatedly submitted memorials to advise against it. The emperor said to the prime minister: 'The remonstrating officials are discussing Zhao Guizhen, the intention of this is to let you know. I have nothing to do in the palace, I have dismissed the singing and dancing, and I just want this person to talk about Taoist matters.' Li Deyu (a prime minister) replied: 'I dare not speak of the gains and losses of the previous dynasties, but Zhao Guizhen once entered and exited the inner palace during the reign of Emperor Jingzong, so everyone does not want Your Majesty to be close to him again.' The emperor said: 'I already knew this person at that time, but I didn't know his name, and called him Zhao Preceptor. There was nothing bad about him during the reign of Emperor Jingzong. I talk to him just to relieve boredom. As for military and state affairs, I only discuss them with you, how could I ask Taoists?' Therefore, the prime minister no longer remonstrated. And Zhao Guizhen then, relying on his knowledge of things, recommended Deng Yuanchao (a Taoist) from Mount Luofu, who had the art of immortality. The emperor sent an envoy to welcome him. After Deng Yuanchao arrived, he, together with Liu Xuanjing (a Taoist) and Zhao Guizhen, etc., vigorously rejected and slandered Buddhism. Therefore, the request to demolish temples began to be implemented.
In the fourth month, the emperor ordered the Ministry of Rites to investigate the temples of monks and nuns throughout the country, totaling 44,600. There were more than 265,000 monks and nuns.
(19th year) On the Gengzi day of the fifth month, the emperor ordered the merger and reduction of Buddhist temples throughout the country. The Zhongshu Menxia (the Chancellery) memorialized, saying that according to the regulations, officials in each superior prefecture should offer incense at the temples on the anniversary of the death of the emperor. Each superior prefecture should retain one temple, and all the portraits of the various sages should be moved to the temple. All the temples in the inferior prefectures should be abolished. The left and right streets of the two capitals (Chang'an and Luoyang) requested to retain ten temples, with ten monks in each temple. The emperor ordered: 'The superior prefecture should retain one temple with the most exquisite craftsmanship. If it is dilapidated, it should all be demolished. On the day of offering incense, officials should go to the Taoist temples. The upper capital (Chang'an) and the eastern capital (Luoyang) should each retain four temples, with thirty monks in each temple.' The Zhongshu Menxia also memorialized: 'The bells, chimes, and bronze statues of the abandoned temples throughout the country should be entrusted to the Salt and Iron Commissioner (to handle).'
鑄錢。其鐵像委本州。鑄為農具。金銀鍮石等像銷付度支。衣冠士庶之家所有金銀等像。敕出后限一月納官。
八月制曰。朕聞三代以前未有言佛。漢魏之後像教寖興。由是季時傳此異俗。因緣染習蔓衍滋多。以至於蠹耗國家而漸不覺。以至於誘惑人情而眾益迷。泊於九有山原兩京城闕。僧徒日廣佛寺日崇。勞人力于土木之功。奪人利於金寶之飾。移君親于師資之際。違配偶于戒律之間。壞法害人無逾此道。且一夫不田有受其饑者。今天下僧尼不可勝數。皆待農而食待蠶而衣。寺宇招提莫知紀極。皆云架藻飾僭擬宮居。晉宋齊梁物力凋弊風俗澆詐。莫不由是而致也。況我高祖太宗以武定禍亂以文理天下。執此兩端而以經邦。豈以西方區區之教與我抗衡哉。貞觀開元亦嘗釐革刬除未盡。流衍轉滋。朕博覽前言旁求心輿議。弊之可革斷在不疑。而中外誠臣協予正意。條流至當宜在必行。懲千古之蠹源。成百王之典法。即人利眾予何讓焉。其天下所拆寺還俗僧尼收充稅戶。於戲前古未行似將有待。及今盡去豈謂無時。驅遊惰不業之徒幾五十萬。廢丹雘無用之室凡六萬區。自此清凈訓人。慕無為之理。簡易齊政。成一俗之功。將使六合黔黎同歸皇化。尚以革弊之始日用不知。下制明廷宜體予意。
(二十 乙丑)
【現代漢語翻譯】 現代漢語譯本 鑄造錢幣。其鐵像委託本州，鑄造為農具。金銀鍮石（鍮石：一種銅錫合金）等佛像，變賣後上交戶部。衣冠士庶之家所有金銀等佛像，敕令頒佈后限一個月內上交官府。
八月，皇帝下詔說：『我聽說三代以前沒有關於佛教的說法。漢魏之後，佛像的教義逐漸興盛。因此，末世之時流傳這種外來的習俗，因緣染習，蔓延滋長，以至於蠹蝕耗費國家而漸漸不覺，以至於誘惑人心而大眾更加迷惑。遍佈九州山原，兩京城闕，僧徒日益增多，佛寺日益崇高。耗費人力于土木的建造，奪取人民的利益用於金銀珠寶的裝飾。使人改變對君主父母的忠孝，轉而尊崇僧侶師父，使夫妻違背倫常，沉溺於戒律之間。敗壞法度，危害百姓，沒有比這更甚的了。況且一個男子不耕田，就會有人捱餓。現在天下僧尼數不勝數，都依賴農民耕種來供養，依賴蠶桑織布來穿衣。寺廟招提（招提：佛寺的別稱）多得無法計算，都說建造的華麗程度僭越了宮殿。晉宋齊梁時期，國家物力凋敝，社會風俗虛偽奸詐，沒有不是因此而造成的。何況我高祖、太宗以武力平定禍亂，以文德治理天下，執掌這兩方面來治理國家，難道會允許西方的區區小教與我們抗衡嗎？貞觀、開元年間也曾整頓革除，但未能徹底清除，以致流傳蔓延。我廣泛閱讀前代的文獻，多方徵求大臣的意見，認為弊端可以革除，就斷然不疑。而朝廷內外的忠誠大臣都贊同我的正確想法，提出的條陳非常恰當，應該堅決實行。懲治這千百年來的禍患根源，成就百代帝王的典範法則。有利於人民，有利於大眾，我有什麼可推辭的呢？』於是下令拆毀天下寺廟，僧尼還俗，收為國家的納稅戶。唉！前代沒有實行，似乎是在等待時機。到如今全部去除，難道說沒有時機嗎？驅逐遊手好閒、不務正業的人近五十萬，廢棄塗滿顏料、毫無用處的房屋共六萬所。從此清凈地教化人民，崇尚無為的道理，簡化政事，成就統一風俗的功業。將使天下百姓都歸順於皇家的教化。還認為革除弊端的開始，每天都在不知不覺中進行。下令給朝廷大臣，應該體會我的意思。
(二十 乙丑)
【English Translation】 English version Casting coins. The iron statues were entrusted to the local prefecture to be cast into agricultural tools. Gold, silver, 'toushi' (鍮石: a type of copper-tin alloy), and other statues were sold and the proceeds handed over to the Ministry of Revenue. All gold and silver statues owned by families of officials, scholars, and commoners were to be handed over to the government within one month of the decree's issuance.
In August, the Emperor decreed: 'I have heard that before the Three Dynasties, there was no mention of Buddhism. After the Han and Wei dynasties, the teachings of Buddhist images gradually flourished. Therefore, in later times, this foreign custom spread, and through karmic influences and habitual practices, it proliferated and grew, to the point that it gradually eroded and depleted the state without being noticed, and to the point that it seduced people's hearts and the masses became increasingly deluded. Throughout the mountains and plains of the Nine Provinces and the capitals, the number of monks and nuns increased daily, and Buddhist temples became increasingly grand. Labor was expended on construction, and the people's wealth was taken for the adornment of gold and jewels. People shifted their loyalty from rulers and parents to monks and teachers, and couples violated moral principles by indulging in monastic precepts. There is no greater way to corrupt the law and harm the people than this path. Moreover, if one man does not till the land, there will be those who go hungry. Today, the number of monks and nuns in the land is countless, all relying on farmers for food and on silkworms for clothing. The number of temples and monasteries ('zhaoti' 招提: another name for Buddhist temples) is beyond calculation, all claiming that their construction and ornamentation rival palaces. During the Jin, Song, Qi, and Liang dynasties, the nation's resources were depleted, and social customs became false and treacherous, all due to this. Moreover, my Gaozu and Taizong emperors pacified chaos with military might and governed the land with civil virtue, holding these two aspects to govern the country. Would they allow a mere Western teaching to compete with us? During the Zhenguan and Kaiyuan eras, there were also reforms and removals, but they were not thorough, leading to continued spread and proliferation. I have extensively read the literature of previous generations and widely sought the opinions of ministers, believing that the drawbacks can be reformed, and I am resolute and unwavering. And the loyal ministers inside and outside the court all agree with my correct thinking, and the proposals they have put forward are very appropriate and should be resolutely implemented. Punish the source of this millennia-old scourge and achieve the exemplary laws of a hundred generations of emperors. It benefits the people and benefits the masses, what reason do I have to refuse?' Therefore, he ordered the demolition of temples throughout the land, the return of monks and nuns to secular life, and their inclusion as taxpayers of the state. Alas! The previous generations did not implement this, seemingly waiting for the right opportunity. Now that we are removing everything, can it be said that there is no opportunity? Nearly 500,000 idlers and non-productive people were expelled, and 60,000 useless houses covered in paint were abandoned. From now on, purify and instruct the people, advocate the principle of non-action, simplify government affairs, and achieve the merit of unifying customs. This will cause all the people of the world to submit to the emperor's teachings. It is still believed that the beginning of the elimination of abuses is taking place unconsciously every day. Order the court ministers to understand my intentions.
(20th year, Yichou 乙丑)
三月帝不豫。自徴方士服金丹受法箓。至是發背躁悶失常。遂至大漸。旬日不能言而崩。年三十三。舊史贊曰。昭肅削浮圖之法。懲遊惰之民。志欲矯步丹梯求珠赤水。徒見蕭衍姚興之曲學。不悟始皇漢武之妄求。蓋受惑左道之言。故偏斥異方之教。況身毒西來之法向欲千年。蚩蚩之民習以成俗。畏其教甚於國法。樂其徒不異登仙。如文身斷髮之鄉。似吐火吞舟之戲。詎可正以咸韶而律以章甫。加以笮融何充之佞。代不乏人。雖荀卿孟子之賢。未容抗論。一朝墮殘金像燔棄胡書。結怨于膜拜之流。犯怒於匹夫之口。哲王之舉不駭物情。前代存而勿論。實為中道。欲革斯弊將俟河清。昭肅頗稱明斷。然聽斯蔽矣(已上並見舊史)。
論曰。舊史武宗紀。著除罷釋氏始末甚詳。當時黃冠乘寵傾害吾教。然亦大臣李德裕輔成其事也。新史曰。武宗毅然除去浮屠之法甚銳。而躬受道家法箓。服藥以求長年。以此知其非明智之不惑者。特好惡不同耳。噫嘻。武宗非明智不惑。豈特於釋老好惡不同哉。其偏信李德裕專權用事。朋黨相傾。雖僅有伐叛之勞。未見成功而朝野積怨已甚。使更久權。則與李林甫又何異乎○(古曰。上流之罪天執其罰。下民之罪天似其罰。異矣哉。報應傳曰。正月十五日有人夜行至穆宗陵下。忽聞
人語。謂是盜焉。遂泊衰叢之內。俄而空有朱衣。執版宣曰。塳尉何在。有二吏出應曰。在矣。朱衣曰。錄海西居使者至也未。吏曰。計程十八日方至。朱衣曰。何稽。吏曰。李炎坐毀聖教減算一紀。當與海西君同錄其魂而至矣。時有賈客自東來。俱尋不見。是年武宗果卒。並錄之)。
(廿一 丙寅) ○(三月上崩。子幼。皇太叔即位。四月出李德裕荊南節度使)。
(丁卯) 宣宗忱(憲宗第十三子。始封光王。讓位與侄文宗武宗后武宗不道捶亡沈于宮廁。宦者仇公武潛收救之。俾髡髮為僧。后復受江陵少尹。武宗疾大漸。立光王為皇太叔即位於柩前。帝以流落民間。備知稼穡勤于庶政。視前昏暴。廣興佛寺。後年五十崩咸寧殿。葬貞陵。在位十三年)改元大中。
(廿二) 三月詔曰。會昌季年並省寺宇。雖云異方之教。有資為理之源。中國之人久行其道。釐革過當事體乖謬。其靈山聖境應會昌五年所廢寺宇諸宿舊僧。可仍舊修葺住持。
(廿三) 是年尚書白居易卒。年七十有五。贈尚書左僕射。上以詩吊之。居易被遇憲宗。時事無不言。湔剔抉摩多見聽可。然為當路所忌。遂擯斥所蘊不得施。乃放意文酒。能順適所遇。托釋氏死生之說。若忘形骸者。后復進用。又皆幼君偃蹇益
不合。居官輒病去。遂無立功名意。與弟行簡及從祖弟敏中友愛。東都所居履道里疏沼種樹架石樓。香山鑿八節灘。號醉吟先生。自為之傳。晚節好佛尤甚。至經月不食葷。稱香山居士。與胡杲等九人宴集。皆高年不仕者。人慕之繪為九老圖。居易於文章精切。然最工於詩。當時士人爭傳誦之。其始生方七月能展書。姆指之無兩字雖式之百數不差。九歲諳識音律。其篤于才章蓋天稟然。既卒以其所居第施為佛寺。宣宗思其賢不已。因擢其弟敏中為相。居易嘗(足疾)。肖彌陀佛像而禱之。自為之記曰。我本師釋迦如來說言。從是西方過十萬億佛土有世界號極樂。以無八苦四惡道故也。其國號凈土。以無三毒五濁業故也。其佛號阿彌陀。以壽無量愿無量功德相好光明無量故也。諦觀此娑婆世界眾生。無賢愚無貴賤無幼艾。有起心歸佛者。舉手合掌必向西方。有怖厄苦惱。開口發聲。必先念阿彌陀。又範金合土刻石繡紋。乃至印水聚沙童子戲者。莫不率以阿彌陀佛為上首。不知其然而然。由是而觀。是彼如來有大誓願於此眾生。眾生有大因緣于彼國土明矣。不然南北東西過去現在未來佛多矣。何獨如是哉。何獨如是哉。唐中大夫太子少傅白居易。當衰莫之歲。中風痹之疾。乃舍俸錢三十萬。命工人杜敬宗按阿彌陀無量壽二
【現代漢語翻譯】 不合。擔任官職就生病離去，於是沒有建立功名的意願。與弟弟白行簡以及從祖弟白敏中友愛。在東都居住的履道里，疏通水池，種植樹木，搭建石樓。在香山開鑿八節灘。自號醉吟先生，併爲此寫了傳記。晚年信奉佛教更加虔誠，甚至有整月不吃葷腥的時候，自稱為香山居士。與胡杲等九人宴飲聚會，都是高壽且不做官的人。人們羨慕他們，將他們的形象畫成《九老圖》。白居易的文章精煉貼切，但最擅長的是詩歌。當時士人爭相傳誦他的詩作。他剛出生七個月就能翻書，母親指著『無』和『兩』兩個字，即使試他上百次也不會出錯。九歲時就熟悉音律。他在文學上的天賦，大概是天生的。去世后，將他居住的宅邸捐獻出來作為佛寺。宣宗皇帝思念他的賢能不已，因此提拔他的弟弟白敏中為宰相。白居易曾經患有(足疾)。他塑造阿彌陀佛（Amitabha，無量光佛）的佛像並祈禱，親自為此寫了記述：『我的本師釋迦如來（Sakyamuni，佛教創始人）說過，從這裡向西方經過十萬億佛土，有一個世界叫做極樂（Sukhavati，阿彌陀佛的凈土）。那裡沒有八苦和四惡道。那個國家被稱為凈土，因為沒有三毒和五濁的業。那裡的佛叫做阿彌陀（Amitabha，無量光佛），因為他的壽命無量、願力無量、功德相好光明無量。仔細觀察這個娑婆世界（Saha World，我們所居住的充滿煩惱的世界）的眾生，無論賢愚、貴賤、老幼，只要發起歸依佛的心，舉手合掌必定面向西方。有恐懼、災難、痛苦煩惱，開口發聲，必定先念阿彌陀佛（Amitabha）。又如用金屬、泥土、石頭雕刻，用刺繡的紋樣，乃至在水中印字、堆積沙土，孩童嬉戲，沒有不以阿彌陀佛（Amitabha）為首要的。不知道為什麼會這樣，由此看來，是阿彌陀佛（Amitabha）對這裡的眾生有大誓願，眾生與那個國土有大因緣，這很明顯。不然的話，南北東西過去現在未來的佛有很多，為什麼唯獨是這樣呢？為什麼唯獨是這樣呢？唐朝中大夫太子少傅白居易，在衰老的年紀，患了中風麻痹的疾病，於是拿出俸祿三十萬，命令工匠杜敬宗按照阿彌陀佛（Amitabha，無量光佛）無量壽（Amitayus，無量壽）二』
【English Translation】 He was incompatible with officialdom. He would fall ill and leave his post, thus having no intention of establishing a career. He was loving and friendly with his younger brother Bai Xingjian and his cousin Bai Minzhong. In the Lidao neighborhood of the Eastern Capital, where he resided, he dredged ponds, planted trees, and built stone pavilions. At Xiangshan (Fragrant Mountain), he carved the Eight-Section Shoal. He called himself 'Drunken Singing Gentleman' and wrote a biography for himself. In his later years, he became even more devoted to Buddhism, even abstaining from meat for months at a time, calling himself Layman of Xiangshan. He gathered with Hu Gao and eight others for banquets, all of whom were elderly and not in officialdom. People admired them and painted their portraits as the 'Nine Elders Picture'. Bai Juyi's writing was concise and precise, but he was most skilled in poetry. At that time, scholars vied to recite his poems. When he was just seven months old, he could turn the pages of a book. His mother would point to the characters 'wu' (無, no) and 'liang' (兩, two), and even if tested hundreds of times, he would not make a mistake. At the age of nine, he was familiar with music. His talent in literature was probably innate. After his death, he donated his residence to be used as a Buddhist temple. Emperor Xuanzong missed his virtue and talent, so he promoted his younger brother Bai Minzhong to be prime minister. Bai Juyi once suffered from (a foot ailment). He sculpted an image of Amitabha Buddha (Amitabha, Buddha of Immeasurable Light) and prayed to it, writing a record for it himself: 'My original teacher, Sakyamuni Buddha (Sakyamuni, founder of Buddhism), said that from here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati (Sukhavati, Amitabha's Pure Land). There, there are no eight sufferings or four evil paths. That country is called the Pure Land because there are no three poisons or five turbidities of karma. The Buddha there is called Amitabha (Amitabha, Buddha of Immeasurable Light), because his life is immeasurable, his vows are immeasurable, and his merits, appearances, and light are immeasurable. Carefully observing the sentient beings of this Saha World (Saha World, the world we live in, full of suffering), whether wise or foolish, noble or lowly, young or old, if they have the mind to take refuge in the Buddha, they will surely face west with their hands clasped. If they have fear, calamity, suffering, or affliction, when they open their mouths to speak, they will surely first recite Amitabha Buddha (Amitabha). Moreover, whether it is carving with metal, earth, or stone, embroidering patterns, or even printing in water, piling up sand, or children playing, there is none that does not take Amitabha Buddha (Amitabha) as the foremost. They do not know why this is so, but from this, it is clear that Amitabha Buddha (Amitabha) has great vows for the sentient beings here, and the sentient beings have great karmic connections with that land. Otherwise, there are many Buddhas in the north, south, east, and west, past, present, and future, so why is it only like this? Why is it only like this? Bai Juyi, Grand Master of the Tang Dynasty, Junior Tutor to the Crown Prince, in his declining years, suffering from stroke and paralysis, donated 300,000 of his salary, ordering the craftsman Du Jingzong to follow Amitabha (Amitabha, Buddha of Immeasurable Light) and Amitayus (Amitayus, Immeasurable Life) two'
經。畫西方世界一部。高九尺廣丈有三尺。阿彌陀尊佛坐中央。觀音勢至二大士侍左右。人天瞻仰眷屬圍繞。樓臺伎樂水樹花鳥。七寶嚴飾五彩張施。爛爛煌煌功德成就。弟子居易焚香稽首跪于佛前。起慈悲心發弘誓願。愿此功德回施一切眾生。一切眾生。有如我老者。如我病者。愿離苦得樂斷惡修善。不越南部便睹西方。白毫大光應念來感。青蓮上品隨愿往生。從現在身盡未來際。常得親近而供養也。欲重宣此義。而說贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身老病者。同生無量壽佛所。
(廿四 戊辰) 九月詔曰。潮州司馬李德𥙿。早籍門第幼踐清華。累居將相之榮。唯以奸傾為業。當會昌之際極公臺之崇。騁諛佞以得君。遂恣橫而持政。專權生事妒賢害忠。動多詭異之謀。潛懷僭越之志。秉直者必棄。向善者盡排。誣忠良造朋黨之名。肆奸偽生加諸之釁。計有逾于指鹿。罪實見於欺天。屬者方處鈞衡曾無嫌避。委國史于愛婿之手。寵秘文於弱子之身。洎參信書亦見親昵。恭推元和實錄。乃不刊之書。擅敢改張罔有畏忌。奪他人之懿績。為私門之令猷。附李榮之曲情。成吳緗之怨獄。擢爾之發數罪未窮。載窺罔上之由。益見無君之意。朕務全本體久為含容。雖黜降其官榮。尚蓋藏其醜狀。而睥睨
【現代漢語翻譯】 現代漢語譯本： 經。畫一幅西方極樂世界的圖。高九尺，寬一丈三尺。阿彌陀佛（Amitabha，西方極樂世界的主佛）端坐中央。觀音（Avalokiteśvara，慈悲的菩薩）和大勢至（Mahāsthāmaprāpta，智慧的菩薩）兩大菩薩侍立左右。人天大眾瞻仰，眷屬圍繞。樓臺、伎樂、水、樹、花、鳥，用七寶莊嚴裝飾，五彩繽紛地陳設。光輝燦爛，功德圓滿成就。弟子白居易焚香，叩首跪在佛前。發起慈悲心，發廣大誓願。愿以此功德迴向給一切眾生。一切眾生中，如有像我一樣年老的人，像我一樣生病的人，愿他們脫離痛苦，得到快樂，斷除惡行，修習善法。不必經過南贍部洲（Jambudvipa，我們所居住的世界），便能見到西方極樂世界。愿阿彌陀佛的白毫光（urna，佛眉間放出的光芒）應念而來，青蓮花上品（utpala，極樂世界的蓮花）隨愿往生。從現在這一生直到未來無盡時，常常能夠親近佛，供養佛。爲了再次宣揚這個意義，而作讚頌說：極樂世界是清凈的國土，沒有各種惡道和種種痛苦。愿像我這樣年老生病的人，都能一同往生到無量壽佛（Amitāyus，阿彌陀佛的別稱，意為無量壽）的處所。
（廿四 戊辰）九月詔書說：潮州司馬李德𥙿，早年就位列名門，年輕時就身居清要之職。多次身居將相的高位，卻只以奸詐傾軋為事業。當會昌年間，極力推崇李公臺，用諂媚奉承來博取皇帝的歡心，於是放縱專橫地把持朝政。專權生事，嫉妒賢能，陷害忠良。常常使用詭異的計謀，暗中懷有僭越的野心。正直的人必定被拋棄，向善的人全部被排斥。誣陷忠良，製造朋黨的名聲，肆意奸詐虛偽，憑空捏造罪名。他的計謀超過了指鹿為馬的程度，他的罪行實際上已經顯現出欺騙上天。之前正處在重要的職位上，卻毫無避嫌。將撰寫國史的重任委託給心愛的女婿，將重要的文書秘密交給年幼的兒子。等到參與編纂信史，也表現得非常親昵。恭敬地推究《元和實錄》，本是不可以更改的書籍，卻擅自敢於改動，毫無畏懼。奪取他人的美好功績，作為自己家族的美好聲譽。依附李榮的曲意逢迎，造成吳緗的冤獄。擢髮難數你的罪行，窺探你罔顧皇上的行為，更加顯露出你沒有君主的意圖。朕務求保全大體，長久以來一直含容忍讓。雖然貶黜了他的官位和榮譽，但還掩蓋了他的醜惡行徑。而他卻仍然睥睨一切。
【English Translation】 English version: Sutra. Paint a picture of the Western Pure Land. Nine chi (Chinese feet) in height and thirteen chi in width. Amitabha Buddha (Amitabha, the principal Buddha of the Western Pure Land) sits in the center. Avalokiteśvara (Guanyin, the Bodhisattva of compassion) and Mahāsthāmaprāpta (the Bodhisattva of great strength) stand on either side. Humans and devas gaze in reverence, surrounded by their retinue. Pavilions, music, water, trees, flowers, and birds are adorned with the seven treasures, and arranged with five colors. Radiant and brilliant, merits and virtues are perfectly accomplished. Disciple Bai Juyi burns incense, bows his head, and kneels before the Buddha. He arouses the mind of compassion and makes great vows. May this merit be dedicated to all sentient beings. Among all sentient beings, may those who are old like me, those who are sick like me, be liberated from suffering and attain happiness, cut off evil deeds and cultivate good deeds. Without passing through Jambudvipa (the world we live in), may they behold the Western Pure Land. May the urna (the light emitted from the Buddha's brow) of Amitabha Buddha come in response to their thoughts, and may they be reborn in the upper grade of the blue lotus (utpala, the lotus flower of the Pure Land) according to their vows. From this present life until the endless future, may they always be able to draw near to the Buddha and make offerings to the Buddha. To further proclaim this meaning, he speaks in praise: The Pure Land of Ultimate Bliss is a pure land, without any evil paths or suffering. May those who are old and sick like me be reborn together in the abode of Amitāyus (another name for Amitabha, meaning immeasurable life).
(24th year of Wuchen) In September, the imperial edict said: Li Deyu, the Sima of Chaozhou, was born into a distinguished family and held important positions in his youth. He repeatedly held high positions as a general and minister, but only engaged in treachery and intrigue as his career. During the Huichang era, he vigorously promoted Li Gongtai, using flattery to win the emperor's favor, and then acted arbitrarily and monopolized the government. He created trouble, was jealous of the virtuous, and harmed the loyal. He often used devious schemes and secretly harbored ambitions of usurpation. The upright were certainly abandoned, and those who turned to good were all excluded. He falsely accused the loyal, fabricated the name of factions, and recklessly engaged in treachery and falsehood, fabricating crimes out of thin air. His schemes exceeded the extent of 'calling a deer a horse,' and his crimes actually revealed his deception of Heaven. Previously, he was in an important position, but he did not avoid suspicion. He entrusted the important task of writing the national history to his beloved son-in-law, and secretly entrusted important documents to his young son. When he participated in the compilation of reliable history, he also showed great intimacy. Respectfully examining the 'Yuanhe Veritable Records,' which was a book that should not be altered, he dared to change it without fear. He seized the good achievements of others as the good reputation of his own family. He attached himself to Li Rong's flattery and created Wu Xiang's unjust imprisonment. It is difficult to enumerate all your crimes. Peeking at your disregard for the emperor's actions further reveals your intention of having no sovereign. I have been trying to preserve the overall situation and have been tolerant for a long time. Although I have demoted his official position and honor, I have still covered up his ugly deeds. But he still looks down on everything.
未已。兢惕無聞。積惡既張公議難抑。可崖州司戶。未幾德裕慚忿而卒。乃見夢哀訴于宰相令狐绹。乞歸葬其尸。識者謂之強魂雖死亦不哀云。
論曰。唐李習之曰。史官紀事不得實。乃取行狀謚牒。凡為狀者。皆門生故吏。茍言虛美。尤不足信。予觀李德𥙿故吏鄭亞所為會昌一品制集序。鋪張德𥙿勛業。與新史本傳無異。而舊史武宗紀。則著德𥙿之惡。與詔詞皆合。然則新史取信故吏之說。寧不誤後來者乎。
(廿五) 湖南觀察使裴休。躬謁華林善覺禪師。休問。師還有侍者否。覺云。有一兩個。休云。在什麼處。覺乃喚大空小空。時二虎自庵后而出。休睹之大驚。覺語虎曰。且去有客在。二虎哮吼而去。休問。師作何行業感得如斯。覺良久云。會么。休云。不會。覺云。山僧常念觀音。休嘆異而去。覺隱居常持錫夜出林麓間。七步一振錫一稱觀音名號。嘗有僧來參。方展坐具。覺曰。且緩緩。僧曰。和尚見個什麼。覺云。可惜許磕破鐘樓。其僧有省。
(己巳) ○(正月五色雲中現佛真身○復河湟瓜沙伊肅等十一州之地於是開元基宇悉如故)。
(廿六) 黃檗希運禪師示寂。師福唐人。姿貌豐碩。遊方晚趍江西參馬祖。值祖歸寂。乃見百丈問馬祖平日機緣。丈舉再參馬祖掛拂話。
【現代漢語翻譯】 現代漢語譯本：
未完。李德裕仍然心懷恐懼，默默無聞。積累的罪惡已經暴露，公眾的議論難以壓制。被貶為崖州（今海南省）司戶參軍。不久，李德裕慚愧憤恨而去世。之後，有人夢見他向宰相令狐绹（tǎo）哀訴，請求將他的屍體運回安葬。有見識的人認為，這是他強烈的魂魄，即使死了也不甘心。
評論說：唐朝李習之說，史官記錄史事不能求實，而是採用死者的行狀和謚號文牒。凡是撰寫行狀的人，都是死者的門生故吏，必定會說一些虛假美好的話，尤其不足以採信。我觀察李德裕的故吏鄭亞所寫的《會昌一品制集序》，鋪張李德裕的功業，與新《唐書》的本傳沒有區別。而舊《唐書·武宗紀》中，卻記載了李德裕的罪惡，與皇帝的詔書內容完全一致。那麼，新《唐書》採信故吏說法的做法，難道不會誤導後人嗎？
(廿五) 湖南觀察使裴休（xiū），親自拜訪華林善覺禪師（禪師名號）。裴休問：『禪師還有侍者嗎？』善覺禪師說：『有一兩個。』裴休問：『在什麼地方？』善覺禪師於是呼喚『大空』、『小空』。當時，兩隻老虎從庵後走出。裴休看到后大驚。善覺禪師對老虎說：『先去吧，有客人在。』兩隻老虎吼叫著離去。裴休問：『禪師做了什麼修行，能感應到如此景象？』善覺禪師沉默良久，說：『會嗎？』裴休說：『不會。』善覺禪師說：『山僧經常唸誦觀音菩薩（佛教菩薩名號）。』裴休感嘆奇異，然後離去。善覺禪師隱居時，經常手持錫杖，夜晚在林間行走，每走七步就振動錫杖，稱念觀音菩薩的名號。曾經有僧人前來參拜，剛要展開坐具，善覺禪師說：『且緩緩。』僧人問：『和尚見到了什麼？』善覺禪師說：『可惜許磕破鐘樓。』那位僧人有所領悟。
(己巳) （正月，五色雲中顯現佛的真身。又收復了河湟（今青海、甘肅一帶）、瓜沙（今甘肅敦煌一帶）、伊肅（地名）等十一州之地，於是開元盛世的局面完全恢復。）
(廿六) 黃檗希運禪師（禪師名號）圓寂。禪師是福唐（今福建福清）人，姿貌豐碩。遊歷四方，晚年前往江西參拜馬祖（禪師名號）。正趕上馬祖圓寂，於是拜見百丈（禪師名號），詢問馬祖平日的機緣。百丈舉了再次參拜馬祖掛拂的事情。
【English Translation】 English version:
Not finished. Li Deyu (personal name) remained fearful and unheard. The accumulated evils had been exposed, and public opinion was difficult to suppress. He was demoted to Sihu Canjun (a minor official position) of Yazhou (present-day Hainan Province). Soon after, Li Deyu died in shame and resentment. Later, someone dreamed that he was pleading with the Prime Minister Linghu Tao (personal name), requesting that his body be transported back for burial. Those with insight believed that this was his strong soul, unwilling to accept death.
It is commented: Li Xizhi of the Tang Dynasty said that the historians' records of events were not factual, but rather adopted the deceased's conduct and posthumous title documents. All those who wrote the conduct were students and former officials of the deceased, and they would certainly say false and beautiful words, which were especially not credible. I observed the 'Preface to the Huichang Yipin Zhi Ji' written by Zheng Ya, a former official of Li Deyu, which exaggerated Li Deyu's achievements and was no different from the biography in the New Book of Tang. However, the 'Chronicle of Emperor Wuzong' in the Old Book of Tang recorded Li Deyu's evils, which were completely consistent with the content of the emperor's edict. Then, wouldn't the New Book of Tang's adoption of the former officials' statements mislead later generations?
(25) Pei Xiu (personal name), the Hunan Observation Commissioner, personally visited Zen Master Shanjue of Hualin (Zen Master's title). Pei Xiu asked, 'Does the Zen Master have any attendants?' Zen Master Shanjue said, 'I have one or two.' Pei Xiu asked, 'Where are they?' Zen Master Shanjue then called out 'Dakong' and 'Xiaokong'. At that time, two tigers came out from behind the hermitage. Pei Xiu was greatly surprised when he saw them. Zen Master Shanjue said to the tigers, 'Go away for now, there are guests.' The two tigers roared and left. Pei Xiu asked, 'What kind of practice has the Zen Master done to be able to sense such a scene?' Zen Master Shanjue was silent for a long time and said, 'Do you understand?' Pei Xiu said, 'I don't understand.' Zen Master Shanjue said, 'This mountain monk often recites the name of Avalokiteśvara Bodhisattva (name of a Buddhist Bodhisattva).' Pei Xiu sighed in amazement and then left. When Zen Master Shanjue lived in seclusion, he often held a tin staff and walked in the forest at night, shaking the staff every seven steps and chanting the name of Avalokiteśvara Bodhisattva. Once, a monk came to visit, and just as he was about to spread out his sitting mat, Zen Master Shanjue said, 'Slowly.' The monk asked, 'What did the monk see?' Zen Master Shanjue said, 'It's a pity to break the bell tower.' That monk had an epiphany.
(Ji Si) (In the first month, the true body of the Buddha appeared in the five-colored clouds. Also recovered the eleven prefectures of Hehuang (area around Qinghai and Gansu today), Guasha (area around Dunhuang, Gansu today), Yisu (place name), etc., so the situation of the Kaiyuan prosperous era was completely restored.)
(26) Zen Master Xiyun of Huangbo (Zen Master's title) passed away. The Zen Master was a native of Futang (present-day Fuqing, Fujian), with a plump appearance. He traveled around and went to Jiangxi in his later years to pay homage to Mazu (Zen Master's title). He happened to arrive when Mazu had passed away, so he visited Baizhang (Zen Master's title) and asked about Mazu's usual teachings. Baizhang mentioned the matter of paying homage to Mazu and hanging the whisk.
師于言下大。悟曰子他日嗣馬祖去。師曰。不然今日因師舉得見馬祖大機之用。若嗣馬祖喪我兒孫。丈曰。如是如是。見與師齊減師半德。見過於師乃堪傳受。師自是混跡于眾後於豫章遇觀察使裴休。道緣契合遂出世說法。嘗示眾曰。汝等諸人慾何所求。遂以捧趁去。而眾不散。因謂之曰。汝曹儘是噇酒糟漢。恁么行腳取笑於人。但見八百一千便去。不可只圖熱鬧也。老漢行腳時。或遇草根下有一個漢。便從頂上一錐看他。若知痛癢。可以布袋盛米供養他。可中總似你如此容易。何處更有今日事。汝等既稱行腳。亦須著些精神還知道大唐國里無禪師。時有僧出雲。只如諸方尊宿聚徒闡化。又作么生。師曰。不道無禪。只是無師。豈不見馬大師座下出八十四人坐大道場。得大師正眼者。止三兩人而已。歸宗和上是其一也。出家人須知有從上來事分。且如四祖下牛頭融大師。橫說豎說猶不知向上關捩子。有此限腦方辨得邪正宗黨。且當人事宜不能體會得。但知學語言念向肚皮裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿入地獄如箭。我才見入門來。便識得你了也。還知么急須努力莫容易事。持片衣口食空過一生。明眼人笑汝。久后總被俗人算將去在。宜自看遠近。是阿誰分上事。若會即便會。不會即散去。大中三年
【現代漢語翻譯】 現代漢語譯本： 慧寂禪師聽了這話，當下大悟，說道：『您將來要繼承馬祖（Mazu，指馬祖道一）的衣缽去了。』 溈山禪師（即慧寂）說：『不是這樣的。我今天因為老師您的提點，才得以見到馬祖（Mazu，指馬祖道一）大機大用的發揮。如果繼承馬祖（Mazu，指馬祖道一）的衣缽，反而會斷送我的後代子孫。』 百丈禪師（即懷海）說：『是這樣，是這樣。見解與老師相等，就減少了老師一半的德行；見解超過老師，才堪以傳授衣缽。』 慧寂禪師從此隱匿於眾人之中，後來在豫章遇到了觀察使裴休（Pei Xiu），因道緣相合，於是出世說法。 他曾經對大眾開示說：『你們這些人想要尋求什麼？』於是用手杖驅趕大眾，但大眾不散去。 因此對他們說：『你們這些人都是些吃酒糟的漢子，這樣到處遊方，被人取笑。只要見到八百一千人就去，不可只圖熱鬧。我老漢當年行腳時，有時遇到草根下有一個人，便從他頭頂上用錐子扎一下，看他是否知道痛癢。如果知道，就可以用布袋盛米供養他。哪裡像你們這樣容易？哪裡還會有今天的事？你們既然號稱行腳，也須要用些精神。還知道大唐國里沒有禪師嗎？』 當時有僧人出來說：『既然各方尊宿都在聚集門徒闡揚教化，又是怎麼回事呢？』 慧寂禪師說：『我不是說沒有禪，只是說沒有真正的老師。難道沒看見馬祖（Mazu，指馬祖道一）大師座下出了八十四人，坐在大道場中，得到大師正眼的，只有三兩個人而已。歸宗和尚（Guizong Heshang）就是其中之一。出家人須知有從上來事的分寸。且如四祖（Sizu，指道信）門下的牛頭融大師（Niutou Rong Dashi），橫說豎說，仍然不知道向上的關鍵。有了這樣的眼力才能辨別邪正宗派。且目前的人事都不能體會，只知道學習語言，唸了就放在肚子里，到處聲稱我會禪，難道能代替你的生死嗎？輕忽老宿，入地獄就像箭一樣快。我才見到你入門，便認識你了。知道嗎？要趕緊努力，不要輕易放過。拿著一片衣，吃著一口飯，空過一生，明眼人會笑話你的。久后總會被俗人算計。宜當自己看清遠近，這是誰的分內事？若會就當下會，不會就散去吧。』 大中三年（Dazhong three years）
【English Translation】 English version: Zen Master Huiji (慧寂) had a great enlightenment upon hearing these words and said, 'You will inherit Mazu's (馬祖, referring to Mazu Daoyi) mantle in the future.' Zen Master Weishan (溈山, i.e., Huiji) said, 'That is not so. Today, because of your guidance, teacher, I have been able to see the great function and great use of Mazu (馬祖, referring to Mazu Daoyi). If I were to inherit Mazu's (馬祖, referring to Mazu Daoyi) mantle, I would be cutting off my descendants.' Zen Master Baizhang (百丈, i.e., Huaihai) said, 'So it is, so it is. A view equal to the teacher diminishes the teacher's virtue by half; a view surpassing the teacher is worthy of transmission.' From then on, Zen Master Huiji concealed himself among the crowd. Later, in Yuzhang, he met the investigating commissioner Pei Xiu (裴休), and due to their affinity in the Dharma, he emerged to expound the Dharma. He once instructed the assembly, saying, 'What do you people seek?' Then he used his staff to drive the crowd away, but the crowd did not disperse. Therefore, he said to them, 'You people are all wine-soaked fellows, wandering around like this, being laughed at by others. As soon as you see eight hundred or a thousand people, you go there, only seeking excitement. When I, this old man, was wandering, sometimes I would meet someone under the grass roots, and I would prick him on the top of his head with an awl to see if he knew pain. If he did, I could fill a bag with rice and offer it to him. How can it be as easy as you all think? How could there be today's matter? Since you call yourselves wanderers, you must also put in some effort. Do you know that there are no Zen masters in the Great Tang Dynasty?' At that time, a monk came out and said, 'Since venerable elders everywhere are gathering disciples and expounding the teachings, what is going on?' Zen Master Huiji said, 'I am not saying there is no Zen, but that there are no true teachers. Haven't you seen that among the eighty-four people who came from under Great Master Mazu's (馬祖, referring to Mazu Daoyi) seat, sitting in the great Dharma hall, only two or three people obtained the Great Master's true eye? Abbot Guizong (Guizong Heshang) is one of them. Those who have left home must know the proper measure of things that have come down from above. For example, Great Master Niutou Rong (Niutou Rong Dashi) under the Fourth Patriarch (Sizu, referring to Daoxin), no matter how he spoke horizontally or vertically, still did not know the key to upward progress. Only with such insight can one distinguish between the correct and deviant schools. Moreover, one cannot comprehend the matters at hand, only knowing how to learn language, reciting it and placing it in the belly, claiming everywhere, 'I know Zen.' Can that replace your birth and death? Disregarding old practitioners sends you to hell like an arrow. As soon as I see you enter the door, I recognize you. Do you know? You must hurry and strive, do not take things lightly. Holding a piece of clothing and eating a mouthful of food, passing a lifetime in vain, those with clear eyes will laugh at you. In the long run, you will all be calculated by worldly people. You should see clearly what is near and far, whose responsibility is this? If you understand, then understand now; if you do not understand, then disperse.' Dazhong three years (大中三年)
終於黃檗敕謚斷際禪師。塔曰廣業。
(廿七 庚午) 詔京兆薦福寺弘辨禪師入內。帝問曰。禪宗何有南北之名。對曰。禪門本無南北。昔如來以正法眼付大迦葉。展轉相傳至三十一世。此土弘忍大師有二弟子。一名惠能。受衣法居嶺南。一名神秀。在北揚化。得法雖一時。開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。何名戒定慧。對曰。防非止惡名戒。六根涉境心不隨緣名定。心境俱空照鑒無惑為慧。帝曰。何名方便。對曰。方便者隱實覆相權巧之門也。被接中下曲施誘迪。謂之方便。設為上根言舍方便但說無上道者。斯亦方便之談。以至祖師玄言忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者覺也。謂人有智慧覺照為佛心。心者佛之別名。則有百千異號。體唯其一。本無形狀。非青黃赤白男女等相。在天非天。在人非人。而現天現人。能男能女。非始非終無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。應無別有所得也。帝曰。如今有人唸佛如何。對曰。如來出世為天人師。隨根器而說。為上根者。開最上乘頓悟至理。中下根者。未能頓曉。是以佛為韋提希開十六觀門。令唸佛生於極樂。故經云。是心是佛。是心作佛。心外無佛。佛外無心。
【現代漢語翻譯】 現代漢語譯本：最終，黃檗希運禪師被朝廷追諡為斷際禪師，他的塔被稱為廣業。
（廿七 庚午）皇帝下詔讓京兆薦福寺的弘辨禪師入宮。皇帝問道：『禪宗為什麼會有南北之分呢？』弘辨禪師回答說：『禪門本來就沒有南北之分。從前，如來將正法眼藏傳給大迦葉，輾轉相傳到第三十一世。我們這裡的弘忍大師有兩位弟子，一位名叫惠能（六祖慧能），接受了衣缽，在嶺南弘揚佛法；一位名叫神秀（神秀禪師），在北方傳道。雖然他們得法的時間相同，但在開導和啓發方面有頓悟和漸悟的差異，所以才說南頓北漸。這並不是禪宗本身就有的南北之稱。』皇帝問道：『什麼是戒、定、慧？』弘辨禪師回答說：『防止錯誤和停止惡行叫做戒；六根接觸外境而內心不隨之動搖叫做定；內心和外境都空寂，照亮一切而沒有迷惑叫做慧。』皇帝問道：『什麼是方便？』弘辨禪師回答說：『方便，就是隱藏真實、遮蓋實相，是一種權宜巧妙的法門。用來接引中等和下等根器的人，委婉地施教，誘導啓發，就叫做方便。如果為上等根器的人說法，就說捨棄方便，只說無上道，這也是方便之談。甚至祖師的玄妙言語，忘卻功用，斷絕思慮，也都沒有超出方便的範疇。』皇帝問道：『什麼是佛心？』弘辨禪師回答說：『佛，就是覺悟的意思。說人有智慧覺悟，這就是佛心。心是佛的別名，因此有成百上千不同的名稱，但本體只有一個。它本來沒有形狀，不是青黃赤白，也沒有男女等相。在天不是天，在人不是人，卻能顯現為天，顯現為人，能為男，能為女。它沒有開始，沒有終結，沒有生，沒有滅，所以叫做靈覺之性。比如陛下每天處理各種政務，這就是陛下的佛心。即使千佛共同傳授，也不會有另外的所得。』皇帝問道：『現在有人唸佛，怎麼樣呢？』弘辨禪師回答說：『如來出世，作為天人的導師，隨順眾生的根器而說法。為上等根器的人，開示最上乘的頓悟至理；中等和下等根器的人，不能立刻領悟，所以佛為韋提希夫人開示十六觀門，讓她念佛往生到極樂世界。所以經上說：『是心是佛，是心作佛，心外無佛，佛外無心。』
【English Translation】 English version: Finally, Zen Master Huangbo Xiyun was posthumously honored by imperial decree with the title 'Zen Master Duanji'. His stupa was named Guangye.
(27th, Gengwu) An imperial edict summoned Zen Master Hongbian of Jianfu Temple in Jingzhao to the palace. The Emperor asked: 'Why does the Chan school have the names of North and South?' He replied: 'The Chan gate originally had no North or South. In the past, the Tathagata entrusted the Right Dharma Eye to Mahākāśyapa (one of the principal disciples of Gautama Buddha), which was transmitted through thirty-one generations. The Great Master Hongren (the Fifth Patriarch of Chan Buddhism in China) here had two disciples. One was named Huineng (the Sixth Patriarch), who received the robe and Dharma and resided in Lingnan. The other was named Shenxiu (a prominent Chan Buddhist monk), who propagated the teachings in the North. Although they attained the Dharma at the same time, there were differences in their guidance and enlightenment, with sudden and gradual awakenings. Therefore, it is said 'Southern Sudden, Northern Gradual'. This is not a division inherent in the Chan school itself.' The Emperor asked: 'What are Śīla (moral conduct), Samādhi (concentration), and Prajñā (wisdom)?' He replied: 'Preventing wrongdoing and stopping evil is called Śīla; when the six senses encounter objects, but the mind does not follow conditions, this is called Samādhi; when both mind and environment are empty, illuminating without delusion is Prajñā.' The Emperor asked: 'What is Upāya (skillful means)?' He replied: 'Upāya is the gate of expedient and skillful means, concealing the real and covering the true form. It is used to receive and guide those of middle and lower capacities, gently applying teachings to induce and enlighten them. This is called Upāya. If one speaks to those of superior capacity, saying to abandon Upāya and only speak of the unsurpassed path, this is also a discussion of Upāya. Even the profound words of the Patriarchs, forgetting merit and cutting off thought, do not go beyond the traces of Upāya.' The Emperor asked: 'What is the Buddha-mind?' He replied: 'Buddha means 'awakened'. To say that a person has wisdom and awareness is the Buddha-mind. 'Mind' is another name for Buddha, and therefore has hundreds and thousands of different names, but the essence is only one. It originally has no form, is not blue, yellow, red, or white, and has no male or female characteristics. In heaven, it is not heaven; in man, it is not man; yet it manifests as heaven and manifests as man, can be male and can be female. It has no beginning, no end, no birth, no death, and is therefore called the nature of spiritual awareness. For example, when Your Majesty responds to myriad affairs every day, this is Your Majesty's Buddha-mind. Even if a thousand Buddhas were to transmit it together, there would be nothing else to be gained.' The Emperor asked: 'What about someone who recites the Buddha's name now?' He replied: 'The Tathagata appeared in the world as a teacher of gods and humans, speaking according to the capacities of beings. For those of superior capacity, he opened the supreme vehicle of sudden enlightenment to the ultimate truth. Those of middle and lower capacities cannot immediately understand, so the Buddha opened the sixteen contemplations for Vaidehi (the Queen) , causing her to recite the Buddha's name and be born in the Pure Land of Ultimate Bliss. Therefore, the sutra says: 'This mind is Buddha, this mind makes Buddha, outside the mind there is no Buddha, outside the Buddha there is no mind.'
帝曰。復有人持經持咒求佛如何。對曰。如來種種說法。皆為最上一乘。如百千眾流莫不朝宗于海。如是差別諸緣皆歸薩婆若海。帝曰。祖師既傳心印。金剛經云。無所得法如何。對曰。佛之一化實無一法與人。但示眾生各各自性同一法藏。當時然燈如來但印釋迦本法。而無所得方契然燈本意。故經云。無我無人無眾生無壽者。是法平等修一切善不著于相。帝曰。禪師既會祖意。還禮佛看經否。對曰沙門禮佛看經。蓋是住持常法。有四報焉。依佛戒修身。參尋知識漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性與佛無二。然有無始染習。故假漸修對治令順性起用。如人吃飯非一口便飽。是日辨對七刻方罷。帝悅賜號圓智禪師。
(廿八 辛未) 江州刺史崔黯。復廬山東林寺。黯自為之碑。其略曰。佛之心以空化執智化也。以福利化欲仁化也。以緣業化妄術化也。以地獄化愚劫化也。故中下之人。聞其說利而畏之。所謂救溺以手救火以水。其于生人恩亦弘矣。然用其法不用其心。以至於甚則失其道蠹於物。失其道者迷其徒。蠹於物者覆其宗。皆非佛之以手以水之意也。為國家者。取其有益於人。去其蠹物之病則通矣。唐有天下一十四帝。視其甚理而汰之。而執事之人。不以歸牛返本
【現代漢語翻譯】 現代漢語譯本 帝（皇帝）曰：『如果有人誦經持咒來求佛，結果會如何？』 對曰：『如來（佛陀）所說的種種法門，都是爲了引導眾生達到最上乘的境界。就像成百上千的河流，最終都匯歸大海一樣。各種不同的因緣，最終都會歸於薩婆若海（一切智慧之海）。』 帝曰：『祖師（禪宗祖師）既然傳授的是心印（以心傳心），《金剛經》中又說『無所得法』，這是怎麼回事？』 對曰：『佛陀一生教化，實際上沒有把任何固定的法給人，只是爲了向眾生揭示，各自的自性與佛的法藏是同一的。當初燃燈如來（過去佛）只是印證了釋迦（釋迦牟尼佛）的本法，只有達到『無所得』的境界，才能真正契合燃燈如來的本意。所以經中說，『無我、無人、無眾生、無壽者』，這種法是平等的，修一切善行而不執著于外相。』 帝曰：『禪師既然領會了祖師的意旨，還禮佛、看經嗎？』 對曰：『沙門（出家人）禮佛、看經，這只是住持（寺院）的常規做法，其中有四種報恩的含義：依佛的戒律修身，參訪善知識（有智慧的人）逐漸修習梵行（清凈的行為），遵循如來所走過的道路。』 帝曰：『什麼是頓見（頓悟），什麼是漸修（漸悟）？』 對曰：『頓悟是明白自己的自性與佛沒有分別，但是因為有無始以來的染污習氣，所以需要通過漸修來對治，使自效能夠順應本性而起作用。就像人吃飯一樣，不是一口就能吃飽的。』 這天辨析問答持續了七刻（古代計時單位）才結束。皇帝很高興，賜號為圓智禪師。
（廿八 辛未）江州刺史崔黯，修復了廬山東林寺。崔黯親自為寺廟撰寫碑文，碑文大略是說：佛的心，用空性來化解執著，用智慧來化解愚昧；用福利來化解慾望，用仁愛來化解貪婪；用因緣業果來化解虛妄的法術，用地獄來化解愚昧的劫難。所以中等和下等的人，聽到佛的教義，知道其中的利益而敬畏它。這就像用手去救溺水的人，用水去滅火一樣，對於眾生的恩德也是非常弘大的。然而，如果只用佛的方法，而不用佛的心，以至於到了極端的程度，就會失去佛的真道，成為危害社會的蛀蟲。失去佛道的人會迷惑他的信徒，成為蛀蟲的人會顛覆他的宗派，這些都不是佛用手用水的本意。治理國家的人，應該取其有益於人民的部分，去除其危害社會的部分，這樣才能通達佛理。唐朝有十四位皇帝，他們審視佛法的深層道理，然後加以選擇和揚棄。但是那些具體執行事務的人，卻不懂得將牛放歸田野，使萬物返歸本源的道理。
【English Translation】 English version The Emperor said, 'If someone recites scriptures and mantras seeking Buddhahood, what will be the result?' He replied, 'All the various teachings of the Tathagata (Buddha) are for guiding beings to the supreme vehicle. Just as hundreds and thousands of streams all flow towards the ocean, so too do all these different conditions return to the ocean of Sarvajna (all-knowing wisdom).' The Emperor said, 'Since the Patriarchs (Zen ancestors) transmit the mind-seal (mind-to-mind transmission), and the Diamond Sutra says 'there is no dharma to be attained,' what does this mean?' He replied, 'In the Buddha's entire teaching career, he did not actually give any fixed dharma to anyone. He simply revealed to sentient beings that their own nature is the same as the Buddha's dharma-treasure. At that time, Dipankara Buddha (a past Buddha) only certified Shakyamuni's (Shakyamuni Buddha) original dharma, and only by attaining 'no attainment' can one truly accord with Dipankara Buddha's original intention. Therefore, the sutra says, 'no self, no person, no sentient being, no lifespan.' This dharma is equal, cultivate all good deeds without attachment to appearances.' The Emperor said, 'Since the Zen master has understood the Patriarch's intention, does he still bow to the Buddha and read the scriptures?' He replied, 'For a Shramana (monk) to bow to the Buddha and read the scriptures is simply the standard practice of upholding the monastery, and it has four meanings of repaying kindness: relying on the Buddha's precepts to cultivate oneself, visiting knowledgeable teachers to gradually cultivate pure conduct (Brahma-caryā), and following in the footsteps of the Tathagata.' The Emperor said, 'What is sudden enlightenment, and what is gradual cultivation?' He replied, 'Sudden enlightenment is understanding that one's own nature is no different from the Buddha's, but because of beginningless defiled habits, one needs to use gradual cultivation to counteract them, so that one's nature can function in accordance with its original nature. It's like eating a meal; one cannot be full with just one bite.' The discussion and questions lasted for seven ke (ancient time unit) that day before ending. The Emperor was very pleased and bestowed the title 'Zen Master of Perfect Wisdom'.
(28th year, Xinwei) Cui An, the governor of Jiangzhou, restored Donglin Temple on Mount Lu. Cui An personally wrote the inscription for the temple, which roughly said: The Buddha's mind uses emptiness to transform attachment, and wisdom to transform ignorance; uses blessings to transform desires, and benevolence to transform greed; uses karma to transform false magic, and hell to transform ignorant kalpas. Therefore, people of middle and lower levels, upon hearing the Buddha's teachings, know the benefits and revere it. This is like using hands to save a drowning person and using water to put out a fire; the kindness to sentient beings is also very great. However, if one only uses the Buddha's methods without using the Buddha's mind, to the extreme, one will lose the true path of the Buddha and become a parasite that harms society. Those who lose the Buddha's path will confuse their followers, and those who become parasites will subvert their sect; these are not the original intentions of the Buddha using hands and water. Those who govern the country should take what is beneficial to the people and remove what harms society; only then can they understand the principles of Buddhism. The Tang Dynasty had fourteen emperors, who examined the deep principles of Buddhism and then selected and discarded them. But those who actually carry out the affairs do not understand the principle of returning the cattle to the fields and returning all things to their origin.
。以結人心。其道甚桀幾為一致。今天子取其益生人稍復其教。通而流之以濟中下。於是江州奉例詔。予時為刺史。前訪茲地。松門千樹嵐光熏天。蜩嘒湍鳴松籟冷然可別愛而不剪。利以時往。至是即善而復之。又曰。嘗觀晉史。見遠公之事。及得其書。其辨若注。其言若鋒。足以見其當時取今之所謂遠公者也。吾聞嶺南之山峻而不山。嶺北之山山而不秀。而廬山為山。山與秀兩有之。五老窺湖懸泉墜天。粳香藥靈鳥閑獸善。煙嵐之中恍有絳節白鶴。使人觀之而不能回眸也。且金陵六代。代促俗薄。臣以功危。主以疑慘。潯陽為四方之中。有江山之美。遠公豈非得計於此而視於時風耶。然鷙者搏膻。襲者居素。前入不暇。自嘆者多。則遠師固為賢矣。是山也以遠師更清。遠師也以是山更名。暢佛之法如以曹溪以天臺為號者。不可一二。故寺以山。山以遠。三相挾而為天下具美矣。
(廿九 癸酉) 溈山靈祐禪師示寂。師嘗示眾曰。夫道人之心。質直無偽。無背無面無詐妄心。行一切時視聽尋常。更無委曲亦不閉眼塞耳。但不附物即得。從上諸聖只是說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟清凈無為澹濘無礙。喚作道人。亦名無事人。時有僧問。頓悟之人還更有修不。師云。若真悟得本他自知
【現代漢語翻譯】 現代漢語譯本：用以團結人心。其中的道理非常精妙，幾乎與最高真理相一致。當今天子採納了其中有益於百姓生命的部分，稍微恢復了它的教義，將其融會貫通，用來救濟中下層民眾。於是江州按照詔令執行。我當時擔任刺史，之前就考察過這塊地方。松樹成千上萬棵，山間的霧氣瀰漫天空。蟬鳴和湍流的聲音，以及松樹林中清冷的聲音，都可以清晰地分辨出來，讓人喜愛而不忍砍伐。利用時機前往，到這裡就將好的方面恢復起來。我又說，曾經閱讀《晉書》，看到慧遠（Huìyuǎn）法師的事蹟，以及得到他的著作，他的辯論就像流水一樣順暢，他的言辭就像鋒利的刀刃一樣，足以看出他當時所做的，就是今天人們所說的慧遠法師所做的事情。我聽說嶺南的山陡峭但不像山，嶺北的山像山但不秀麗，而廬山（Lúshān）作為山，山和秀麗兩者兼有。五老峰（Wǔlǎo Fēng）俯瞰湖面，懸掛的泉水像從天上墜落。稻米香甜，藥材靈驗，鳥兒悠閑，野獸善良。煙霧瀰漫之中，彷彿有身穿紅色官服、騎著白鶴的神仙。使人觀賞之後，不能將目光移開。而且金陵（Jīnlíng）經歷了六個朝代，每個朝代都很短促，民風浮薄。臣子因為功勞而感到危險，君主因為猜疑而感到憂愁。潯陽（Xúnyáng）位於四方的中心，擁有江山的美景。慧遠法師難道不是在這裡獲得了優勢，並且看清了當時的世風嗎？然而，兇猛的鳥會捕捉腥膻的食物，偷襲者會佔據純潔的地方。前面的人來不及，自我嘆息的人很多，那麼慧遠法師確實是賢能的。這座山因為慧遠法師而更加清幽，慧遠法師也因為這座山而更加出名。弘揚佛法，像用曹溪（Cáoxī）和天臺（Tiāntāi）作為寺廟的稱號一樣，這樣的例子數不勝數。所以寺廟因為山而得名，山因為慧遠法師而得名，這三者相互依存，成爲了天下美好的事物。
（廿九 癸酉）溈山靈祐（Wéishān Língyòu）禪師圓寂。禪師曾經開示大眾說：『道人的心，本質是正直無偽的，沒有背叛，沒有兩面，沒有欺詐虛妄的心。在一切時行住坐臥，視聽都很平常，更沒有委曲求全，也不閉眼塞耳。只要不執著于外物就可以。從前的各位聖人只是說貪戀塵世的過患。如果沒有這麼多的惡念、情感、見解、想法和習氣，就像秋天的水一樣，澄澈平靜，清凈無為，淡泊寧靜，沒有阻礙，就可以稱作道人，也可以稱作無事人。』當時有僧人問：『頓悟的人還需要修行嗎？』禪師說：『如果真的領悟了本性，他自己自然知道。』
【English Translation】 English version: It is used to unite people's hearts. The principles within it are very exquisite, almost consistent with the highest truth. Today's emperor has adopted the parts that benefit the lives of the people, slightly restored its teachings, and integrated them to help the middle and lower classes. Therefore, Jiangzhou (Jiāngzhōu) implemented the imperial decree. I was the governor at the time and had previously inspected this place. Thousands of pine trees, the mist in the mountains filled the sky. The sounds of cicadas and rushing streams, as well as the cold sounds in the pine forest, can be clearly distinguished, making people love them and unwilling to cut them down. Taking advantage of the opportunity to go there, I restored the good aspects here. I also said that I once read the 'History of Jin' and saw the deeds of Master Huiyuan (Huìyuǎn), and obtained his writings. His arguments were as smooth as flowing water, and his words were as sharp as blades, which is enough to see that what he did at that time was what people today call Master Huiyuan's deeds. I heard that the mountains in Lingnan (Lǐngnán) are steep but not like mountains, and the mountains in Lingbei (Lǐngběi) are like mountains but not beautiful, while Lushan (Lúshān) as a mountain, has both mountains and beauty. The Five Old Men Peaks (Wǔlǎo Fēng) overlook the lake, and the hanging springs fall from the sky. The rice is fragrant, the medicinal materials are effective, the birds are leisurely, and the beasts are kind. In the midst of the mist, there seems to be a deity wearing red official robes and riding a white crane. It makes people unable to turn their eyes away after watching it. Moreover, Jinling (Jīnlíng) has experienced six dynasties, each of which was short-lived, and the customs were frivolous. Ministers feel dangerous because of their merits, and the ruler feels sad because of suspicion. Xunyang (Xúnyáng) is located in the center of the four directions and has the beauty of rivers and mountains. Didn't Master Huiyuan gain an advantage here and see the current trends? However, fierce birds will catch smelly food, and raiders will occupy pure places. The people in front don't have time, and many people sigh to themselves, then Master Yuan is indeed virtuous. This mountain is more secluded because of Master Yuan, and Master Yuan is more famous because of this mountain. Promoting Buddhism, like using Caoxi (Cáoxī) and Tiantai (Tiāntāi) as the names of temples, there are countless examples. Therefore, the temple is named after the mountain, and the mountain is named after Master Yuan. These three are interdependent and have become the beauty of the world.
(29th, Guiyou Year) Chan Master Lingyou (Língyòu) of Mount Wei (Wéi) passed away. The Master once instructed the assembly, saying: 'The mind of a Daoist is honest and without falsehood, without betrayal, without two faces, and without deceitful and false minds. In all times of walking, standing, sitting, and lying down, seeing and hearing are ordinary, and there is no compromise, nor closing the eyes and blocking the ears. As long as you don't cling to external things, you can achieve it. The previous sages only spoke of the faults of greed for the world. If there are not so many evil thoughts, emotions, opinions, ideas, and habits, like the autumn water, clear and calm, pure and inactive, indifferent and unobstructed, you can be called a Daoist, or a person without affairs.' At that time, a monk asked: 'Do people who have sudden enlightenment still need to cultivate?' The Master said: 'If you truly understand your nature, you will naturally know it yourself.'
時。修與不修是兩頭語。如今初心雖從緣得一念頓悟自理。猶有無始曠劫習氣。未能頓凈。須教渠凈除現業流識。即是修也。不道別有法教渠修行趣向。從聞入理聞理深妙。心自圓明不居惑地。雖有百千妙義抑揚當時。此乃得坐披衣自解作活計。時相國鄭愚為之碑曰。天下之言道術者多矣。各用所宗為是。而五常教化人事之外。于精神性命之際。史氏以為道家之言。故老嚴之類是也。其書具存。然至於蕩情累外生死。出於有無之間。超然獨得。言象不可以擬議。勝妙不可以意況。則浮屠氏之言禪者。庶幾乎盡也。有口無所用其辨。巧曆無所用其數。愈得者愈失。愈是者愈非。我則我矣。不知我者誰氏。知則知矣。不知知者何以。無其無不能盡。空其空不能了。是者無所不是。得者無所不得。山林不必寂。城郭不必諠。無春夏秋冬四時之行。無得失是非去來之跡。非盡無也。冥于順也。遇所即而安。故不介於時。當其處無必。故不局於物。其大旨如此。其徒雖千百。得者無一二。近代言之者必有宗。宗必有師。師必有傳。然非聰明瑰宏杰達之器。不能得其傳。當其傳是皆鴻庬偉絕之度也。今長沙郡西北有山。名大溈。蟠木窮谷不知其遍幾千百里。為羆豹虎兕之宅。雖夷人射獵虞跡樵夫。不敢田從也。師始僧號靈祐。生福
【現代漢語翻譯】 現代漢語譯本： 當時，說修與不修是兩種極端的說法。如今，初學者雖然從因緣際會中獲得一念頓悟，明白了自性之理，但仍然有無始以來的曠劫習氣，未能完全清除。必須教導他清除現世的業力，凈化流動的意識，這就是修行。並不是說另外有什麼方法教他修行，讓他趨向某個目標。從聽聞佛法進入真理，聽聞真理越深奧微妙，心自然圓滿光明，不滯留在迷惑的境地。即使有成百上千種精妙的義理在當時被讚揚或貶低，這也不過是自己得到座位，披上袈裟，自己理解，自己行動罷了。 當時，宰相鄭愚為他撰寫碑文說：『天下談論道術的人很多，各自用自己所宗奉的為正確。然而在五常倫理教化人事之外，在精神性命的層面，史官認為這是道家的言論，所以老子、莊子之類就是。他們的著作都還在。然而說到擺脫情感的束縛，超越生死，從有無之間超脫出來，獨自領悟，言語和形象無法比擬，勝妙之處無法用意念來揣測，那麼佛家所說的禪，大概就接近於此了。』 『有口卻無處可用它的辯才，精巧的歷法也無處可用它的計算。越是想得到，就越是失去；越是認為正確，就越是錯誤。我就是我，不知道誰是不瞭解我的人。知道就是知道，不知道知道的人憑藉什麼知道。沒有的沒有不能窮盡，空的空不能了結。是的無所不是，得的無所不得。山林不必寂靜，城郭不必喧囂。沒有春夏秋冬四季的執行，沒有得失是非去來的痕跡。不是完全沒有，而是暗合于順應自然。遇到什麼就安於什麼，所以不拘泥於時間。當他處於空無的境地，所以不侷限於事物。』 『他的大意是這樣。他的弟子雖然有成百上千，但真正領悟的人沒有一兩個。近代談論禪的人一定有所宗奉，宗奉一定有老師，老師一定有傳承。然而不是聰明、宏偉、傑出、通達的人，不能得到他的傳承。當他傳承的時候，都是宏大、卓越、非凡的氣度。』 現在長沙郡西北有座山，名叫大溈山（Da Wei Mountain）。盤旋的樹木，幽深的峽谷，不知道遍佈了幾千幾百里。是熊、豹、虎、兕的住所。即使是當地人射獵、巡視山林、砍柴的樵夫，也不敢輕易進入。 這位禪師最初的僧號是靈祐（Lingyou），出生在福
【English Translation】 English version: At that time, speaking of cultivation or non-cultivation is a two-sided argument. Now, although the beginner obtains a sudden enlightenment of self-nature from conditions, there are still beginningless kalpas of habitual tendencies that have not been completely purified. It is necessary to teach him to purify the present karma and cleanse the flowing consciousness, which is cultivation. It is not said that there is another method to teach him to cultivate and direct him towards a certain goal. Entering into truth from hearing the Dharma, the deeper and more subtle the truth heard, the more naturally the mind becomes complete and bright, not dwelling in the realm of delusion. Even if there are hundreds and thousands of wonderful meanings praised or criticized at the time, this is just oneself obtaining a seat, donning the robe, understanding for oneself, and acting for oneself. At that time, Chancellor Zheng Yu wrote an epitaph for him, saying: 'There are many in the world who speak of Daoist arts, each using what they adhere to as correct. However, beyond the five constant virtues, teachings, human affairs, and in the realm of spirit and life, historians believe this to be the words of Daoists, so Lao Tzu, Zhuang Tzu, and the like are. Their writings still exist. However, when it comes to getting rid of emotional entanglements, transcending birth and death, emerging from between existence and non-existence, and attaining solitary enlightenment, words and images cannot compare, and the wonderfulness cannot be conceived by intention, then the Chan spoken of by Buddhists is perhaps close to this.' 'Having a mouth but having nowhere to use its eloquence, ingenious calendars also have nowhere to use their calculations. The more one tries to obtain, the more one loses; the more one thinks is correct, the more one is wrong. I am me, not knowing who does not understand me. Knowing is knowing, not knowing what the knower relies on to know. The non-existent cannot be exhausted, the empty cannot be ended. What is right is right in everything, what is obtained is obtained in everything. Mountains and forests need not be quiet, cities and towns need not be noisy. There is no movement of the four seasons of spring, summer, autumn, and winter, no traces of gain, loss, right, wrong, coming, and going. It is not completely non-existent, but in harmony with following nature. Meeting what is met and being at peace, so not being attached to time. When he is in a state of emptiness, so not being confined to things.' 'His general idea is like this. Although his disciples number in the hundreds and thousands, there are not one or two who truly understand. Those who speak of Chan in modern times must have a sect to adhere to, the sect must have a teacher, and the teacher must have a transmission. However, one who is not intelligent, magnificent, outstanding, and accomplished cannot obtain his transmission. When he transmits, it is all a grand, extraordinary, and exceptional demeanor.' Now, northwest of Changsha Prefecture is a mountain called Da Wei Mountain. The winding trees and deep valleys do not know how many thousands and hundreds of miles they cover. It is the home of bears, leopards, tigers, and rhinoceroses. Even the local people who hunt, patrol the forests, and woodcutters do not dare to enter easily. This Chan master's original monastic name was Lingyou, born in Fu
唐。笠首屩足背閩來游。庵于翳薈非食不出。棲棲風雨默坐而已。恬然晝夜物不能害。非夫外死生忘憂患冥順大和者。熟能於是哉。昔孔門殆庶之士。以單瓢樂陋巷。夫子猶稱詠之。以其有生之厚也。且生死於人得喪之大者也。既無得於生。必無得於死。既無得於得。必無得於失。故於其間得失是非所不容措。委化而已。其為道術。天下之能事畢矣。凡涉語是非之端。辨之益惑。無補於學者。今不論也。師既以茲為事。其徒稍稍從之。則與之結構廬室。與之伐去陰黑。以至於千有餘人。自為飲食紀綱。而於師言無所是非。其有問者隨語而答。不強所不能也。數十年言佛者。天下以為稱首。武宗毀寺遂僧。逐空其所。師遽裹首為民。惟恐出蚩蚩之輩。有識者益貴重之。后湖南觀察使裴公休。酷好佛事。值宣宗釋武宗之禁。固請迎而出之。乘之以已輿。親為其徒列。又議重削其鬚髮師始不欲。戲其徒曰。爾以鬚髮為佛耶。其徒愈強之。不得已笑而從之。復到其所居。為同慶寺而歸。諸徒復來。其事如初。師皆幻視無所為意。忽一日笑報其徒示若有疾。以大中七年正月九日歸寂。年八十三。即窆于大溈之南阜。后十有一年。其徒以師之道上聞。始加謚號及墳塔。以厚其終。噫人生萬類之最靈者。而以精神為本。自童孺至老白
首。始於飲食。漸于功名利養。是非嫉妒晝夜纏縛。又其念慮未嘗時餉歷息。煎熬形器起如冤仇。行坐則思想。偃臥則魂夢。以耽淫之利慾。役老朽之筋骸。餐飯既耗齒髮已弊。猶拔白餌藥以從其事。外以夸人內以欺己。曾不知息陰休影捐慮安神。求須臾之暇。以至溘焉而盡。親友不翅如行路。利養悉委之他人。愧負積于神明。辱殆流於後嗣。淫渝汗漫不能自止。斯皆自心而發。不可不制以道術。道術之妙莫有及此。佛經之說益以神聖。然其歸趣悉臻無有。僧事千百不可梗概。各言宗教自相矛盾。故褐衣圓頂未必皆是。若予者洗心於是逾三十載。適師之徒有審虔者。以師之圖形。自大溈來。知予學佛求為贊說。觀其圖狀。果前所謂鴻庬絕特之度者也。既與其贊。則又欲碑師之道于精廬之前。予笑而諾之。遂因其說以自警觸。故其立言不專以褒大溈之事云。
○(詔修天下祖塔未經賜號謚者所在以聞太常考行頒賜)。
(三十 乙亥) ○(敕法師辨章為三教首座)是年潭州道林沙門疏言。詣太原府訪求藏經。高士李節餞以序曰。業儒之人喜排釋氏。其論必曰。禹湯文武周公孔子之代。皆無有釋。釋氏之興。襄亂之所奉也。宜一掃絕刬革之使不得滋。釋氏源於漢。流於晉。瀰漫于宋魏齊梁陳隋唐。孝和聖真
之間。論者之言粗矣。抑能知其然。未知其所然也。吾請言之。昔有一夫。膚腯而色凝。氣烈而神清。未嘗謁醫。未嘗禱鬼。恬然保順。罔有札瘥之患。固善也。即一夫不幸而有寒暑風濕之痾。背癃而足躄。耳瞆而目瞑。於是功熨之術用焉。禳禬之事紛焉。是二夫豈特相反耶。蓋病與不病勢異耳。嗟乎三代之前世康矣。三代之季世病矣。三代之前禹湯文武德義播之。周公孔子典教持之。道風雖衰漸漬猶存。詐不勝信惡知避善。於是有擊壤之歌。由庚之詩人人而樂也。三代之季道風大衰。力詐以覆信。扇澆而散樸。善以柔退。惡以強用。廢井田則豪窶相乘矣。貪封略則攻戰亟用矣。務實帑則聚斂之臣升矣。務勝下則掊克之吏貴矣。上所以御其下者欺之。下所以奉其上者茍之。上下相仇激為怨俗。於是有汩羅之客。有負石之夫。人人愁怨也。夫釋氏之教以清凈恬虛為禪定。以柔謙退讓為忍辱。故怨爭可得而息也。以菲薄勤苦為修行。以窮達壽夭為因果。故陋賤可得而安也。故其喻云。必煩惱乃見佛性。則本衰代之風激之也。夫衰代之風舉無可樂者也。不有釋氏以救之。尚安所寄其心乎。論者不責衰代之俗。而尤釋氏之興。則是抱疾之夫。而責其醫禱攻療者也。徒知釋因衰代之興。不知衰代須釋氏之救也。何以言之耶。夫俗
【現代漢語翻譯】 現代漢語譯本： 這些議論者的言論太粗略了，他們或許知道事情是這樣，但並不知道為什麼是這樣。請允許我來說明。從前有個人，身體肥胖，臉色紅潤，氣息旺盛，精神清明，從不看醫生，也不祭拜鬼神，安然地保持健康，沒有疾病的困擾，這當然是好事。但如果這個人不幸得了寒暑風濕等疾病，背駝了，腳瘸了，耳朵聾了，眼睛瞎了，於是就有了按摩鍼灸等治療方法，祈禱祭祀等活動也紛紛出現。這兩種情況難道不是截然相反嗎？這是因為有病和沒病的情況不同啊！ 唉！三代（夏商周）之前，世道是康寧的；三代之後，世道就病了。三代之前，禹、湯、文王、武王傳播德義，周公、孔子堅持典章教化，社會風氣即使衰落，但遺留的影響仍然存在，欺詐不能勝過誠信，人們知道避惡向善，所以有擊壤的歌謠，由庚的詩人，人人都快樂。 三代之後，社會風氣大大衰落，用欺詐來顛覆誠信，崇尚浮誇而拋棄淳樸，善良的人柔弱退讓，邪惡的人強橫得勢。廢除井田制，豪強兼併土地，貧民無立錐之地；貪圖封地，攻打戰伐頻繁發生；重視充實國庫，聚斂財富的臣子得到陞遷；致力於壓制下屬，搜刮民財的官吏受到重用。上位者用欺騙來駕馭下屬，下位者用敷衍來侍奉上位者，上下互相仇視，激化成怨恨的風俗。於是有了汨羅江的屈原，有了揹負石頭投江的百姓，人人都愁苦怨恨。 佛教的教義以清凈恬淡虛無為禪定，以柔和謙卑退讓為忍辱，所以怨恨爭鬥可以平息；以簡樸勤勞刻苦為修行，以窮困顯達壽命長短為因果，所以貧窮卑賤可以安於現狀。所以佛教用比喻說，必須有煩惱才能見到佛性，這是因為衰敗時代的風氣激發的。衰敗時代的風氣，沒有什麼值得快樂的。如果沒有佛教來拯救，又把心寄託在哪裡呢？ 那些議論的人不責備衰敗時代的風俗，反而責怪佛教的興起，這就好比責怪生病的人去看醫生、祈禱和治療。他們只知道佛教因衰敗時代而興起，卻不知道衰敗的時代需要佛教的拯救。為什麼這麼說呢？因為世俗……
【English Translation】 English version: The words of these critics are too superficial. They may know that things are as they are, but they do not know why they are so. Let me explain. Once there was a man, plump in body, ruddy in complexion, vigorous in breath, and clear in spirit. He never consulted a doctor, nor did he pray to ghosts. He peacefully maintained his health, without the worry of illness. This is certainly a good thing. But if this man unfortunately suffers from ailments such as cold, heat, wind, and dampness, his back becomes hunched, his feet lame, his ears deaf, and his eyes blind, then the techniques of massage and acupuncture are used, and prayers and sacrifices appear in abundance. Are these two situations not completely opposite? This is because the situation of being sick and not being sick is different! Alas! Before the Three Dynasties (Xia, Shang, and Zhou), the world was peaceful and prosperous; after the Three Dynasties, the world became ill. Before the Three Dynasties, Yu, Tang, King Wen, and King Wu spread virtue and righteousness, and the Duke of Zhou and Confucius upheld the canons and teachings. Even if the social atmosphere declined, the remaining influence still existed. Deceit could not overcome honesty, and people knew to avoid evil and turn to good. Therefore, there were songs of hitting the earth, and the poets of You Geng, everyone was happy. After the Three Dynasties, the social atmosphere greatly declined. Deceit was used to subvert honesty, and extravagance was promoted while simplicity was abandoned. The good were weak and yielding, while the evil were strong and powerful. The well-field system was abolished, and the powerful annexed land, leaving the poor with no place to stand. Greedy for fiefdoms, attacks and wars occurred frequently. Emphasizing the enrichment of the national treasury, ministers who collected wealth were promoted. Focusing on suppressing subordinates, officials who squeezed the people were valued. Those in power used deception to control their subordinates, and those below used perfunctoriness to serve those above. Superiors and subordinates hated each other, escalating into a resentful custom. Thus, there was Qu Yuan of the Miluo River, and there were people who carried stones and threw themselves into the river, everyone was sorrowful and resentful. The teachings of Buddhism take purity, tranquility, and emptiness as 'dhyana' (meditation), and gentleness, humility, and concession as 'kshanti' (patience). Therefore, hatred and strife can be quelled. It takes frugality, diligence, and hard work as 'sadhana' (spiritual practice), and poverty, prosperity, longevity, and premature death as 'karma' (cause and effect). Therefore, poverty and lowliness can be accepted peacefully. Therefore, Buddhism uses the metaphor that one must have 'kleshas' (afflictions) to see 'Buddha-nature', which is stimulated by the atmosphere of a declining era. In the atmosphere of a declining era, there is nothing to be happy about. If there is no Buddhism to save it, where else can one place one's heart? Those who criticize do not blame the customs of the declining era, but instead blame the rise of Buddhism. This is like blaming a sick person for seeing a doctor, praying, and seeking treatment. They only know that Buddhism arose because of the declining era, but they do not know that the declining era needs the salvation of Buddhism. Why do I say this? Because the secular...
既病矣。人既愁矣。不有釋氏使安其分。勇者將奮而思鬥。智者將靜而思謀。則阡陌之人將紛紛而群起矣。今釋氏一歸之分而不責於人。故賢智俊朗之士皆息心焉。其不達此者愚人也。惟上所役焉。故罹衰亂之俗。可得而安賴此也。若之何而剪去之哉。論者不思釋氏扶世助化之大益。而疾其雕鎪彩繪之小費。吾故曰。能知其然。不知其所以然者也。會昌季年武宗大剪釋氏巾其徒。且數萬之民隸具其居。容貌于土木者沈諸水。言詞于紙素者烈諸火。分命御史。乘驛走天下。察敢隱匿者罪之。由是天下名祠珍宇。毀撤如掃。天子建號之初。雪釋氏之不可廢也。詔徐復之。而自湖以南。遠人畏法。不能酌朝廷之體。前時焚撤書像殆無遺者。故雖明命復許制立。莫能得其書。道林寺湖西之勝遊也。有釋疏言。警辨有謀。獨曰。太原府國家舊都多釋祠。我聞其帥司空范陽公天下仁人。我弟往來購釋氏遺文。以惠湘川之人。宜其聽我而助成之矣。即辭而北遊。既上謁軍門。范陽公果諾之。因四求散逸不成蘊秩者。至釋祠不見毀而副剩者又命講丐以補繕闕漏者月未幾。凡得釋經五千四十八卷。以大中十年秋八月。輦自河東而歸於湘焉。嘻釋氏之助世。既言之矣。向非我君洞鑑理源。其何能復立之耶。既立之。且亡其書。非有疏言遠識
而誠堅。孰克弘之耶。吾喜疏言奉君之令演釋之宗。不憚寒暑之勤。德及遠人。為敘其事且贈以詩。詩曰。湘水狺狺兮俗獷且很。利殺業偷兮吏莫之馴。繄釋氏兮易暴使仁。釋何在兮釋在斯文。湘水滔滔兮四望何已。猿狖騰拏兮云樹靡靡。月沈浦兮煙冥山。檣席捲兮櫓床閑。偃仰兮嘯詠。鼓長波兮何時還。湘川超忽兮落日晼晼。松覆秋庭兮蘭被春畹。上人去兮幾千里。何日同遊兮湘川水。
(卅一 戊寅) 詔羅浮軒轅先生。左拾遺王譜等上疏諫之。詔答曰。朕以躬親庶務萬機事繁。訪聞羅浮處士軒轅集善能攝生年齡不老。乃遣使迎之。冀其有少保理也。朕每觀前史。見秦皇漢武之事。常以之為戒。卿等職在諫司。閱示來章深納誠意。復謂宰相曰。為吾諭于諫官。雖少翁欒大復生。亦不能相惑。第聞軒轅生高士。欲與一言耳。未幾軒轅集至。帝問曰。先生遐壽而長年可致否。對曰。屏聲色去滋味。一哀樂廣惠澤。則與天地合體日月齊明。是為長年。不假外求也。帝敬重之。
(己卯) ○(韋寅于洪州創觀音寺。躬請仰山惠寂禪師開山住持。今為官講)。
八月帝崩。年五十矣。帝性明睿。用法無私。恭謹節儉惠愛民物。從諫如流。天下稱為小太宗。每宰相奏事畢。忽恬然曰。可以間語。因問閭閻
【現代漢語翻譯】 現代漢語譯本： 而他的誠心如此堅定，誰能夠弘揚佛法呢？我很高興能粗略地陳述，奉您的命令來演說和解釋佛法的宗旨，不害怕寒冷和暑熱的辛勞，使恩德普及到遠方的人。我將敘述這件事，並且贈送一首詩。詩中寫道：湘水發出喧囂的水聲啊，當地的風俗粗獷而強悍。人們熱衷於殺生、盜竊等惡業，官吏也無法馴服他們。只有釋迦牟尼佛的教法啊，能夠改變他們的暴戾，使他們變得仁慈。佛法在哪裡呢？佛法就在這些文字之中。湘水滔滔不絕啊，放眼望去沒有盡頭。猿猴在樹林間攀援跳躍啊，雲和樹木茂盛而繁密。月亮沉入江邊的沙洲啊，煙霧籠罩著山巒。船帆捲起啊，船槳和床鋪都閑置著。我悠閒地吟嘯歌詠，敲擊著長長的波浪，什麼時候才能返回呢？湘江水流變化莫測啊，夕陽西下，光線暗淡。松樹覆蓋著秋天的庭院啊，蘭花遍佈春天的田埂。高僧離去啊，相隔幾千里。什麼時候才能一同在湘江上游玩呢？
(三十一 戊寅) 皇帝下詔羅浮山的軒轅先生（道士的尊稱），左拾遺王譜等人上書勸諫這件事。皇帝下詔回覆說：『我因為親自處理各種政務，事務繁多，聽說羅浮山的隱士軒轅集善於養生，年紀很大卻不衰老，所以派使者去迎接他，希望他能稍微幫助我治理國事。我經常閱讀以前的歷史，看到秦始皇、漢武帝所做的事情，常常以此作為警戒。你們的職責是勸諫，閱讀了你們的奏章，我深深地接受你們的誠意。』又對宰相說：『替我告訴那些諫官，即使少翁、欒大復活，也不能迷惑我。只是聽說軒轅先生是高士，想和他談談罷了。』不久，軒轅集到了。皇帝問他說：『先生您長壽，那麼長生不老可以達到嗎？』他回答說：『屏棄聲色犬馬的誘惑，去除過多的飲食滋味，減少哀傷和快樂的情緒，廣泛地施予恩惠，那麼就能與天地合為一體，與日月一同光明，這就是長壽，不需要向外尋求。』皇帝對他很敬重。
(己卯) 韋寅在洪州建立觀音寺，親自邀請仰山惠寂禪師來開山住持。現在這裡是官府講經的地方。
八月，皇帝駕崩，享年五十歲。皇帝天性聰明睿智，用法公正無私，恭敬謹慎，節儉愛民，聽從勸諫，天下人稱他為小太宗。每次宰相奏事完畢，皇帝總是忽然平靜地說：『可以隨便聊聊。』於是就詢問百姓生活的情況。
【English Translation】 English version: And his sincerity being so firm, who could propagate it? I am pleased to state roughly, obeying your command to expound and interpret the tenets of the Dharma, not fearing the toil of cold and heat, so that virtue extends to people in distant places. I will narrate this matter and present a poem. The poem says: The Xiang River murmurs noisily, the local customs are fierce and stubborn. People are keen on killing, stealing, and other evil deeds, and officials cannot tame them. Only the teachings of Shakyamuni Buddha can change their violence and make them benevolent. Where is the Dharma? The Dharma is in these writings. The Xiang River flows endlessly, as far as the eye can see. Monkeys climb and leap among the trees, clouds and trees are lush and dense. The moon sinks into the sandbar by the river, and the mist shrouds the mountains. The sails are furled, and the oars and beds are idle. I leisurely chant and sing, striking the long waves, when will I return? The Xiang River's currents are unpredictable, the setting sun casts a dim light. Pine trees cover the autumn courtyard, and orchids fill the spring fields. The venerable monk has departed, thousands of miles away. When will we be able to travel together on the Xiang River?
(31st, Wu Yin year) The Emperor issued an edict to the Xuan Yuan Master (a respectful title for Taoists) of Mount Luofu, and the Left Reminder Wang Pu and others submitted memorials to advise against this. The Emperor replied in an edict: 'Because I personally handle all kinds of government affairs, and the matters are numerous, I have heard that the recluse Xuan Yuan Ji of Mount Luofu is good at nourishing life and is old but not aging, so I sent envoys to welcome him, hoping that he can slightly help me govern the country. I often read the previous history, seeing what Qin Shi Huang and Han Wu Di did, and often take this as a warning. Your duty is to advise, and having read your memorials, I deeply accept your sincerity.' He also said to the Prime Minister: 'Tell those remonstrating officials for me that even if Shao Weng and Luan Da were resurrected, they could not deceive me. I just heard that Master Xuan Yuan is a noble person, and I want to talk to him.' Soon, Xuan Yuan Ji arrived. The Emperor asked him: 'Master, you are long-lived, so can immortality be achieved?' He replied: 'Abandon the temptations of sights and sounds, remove excessive flavors in food, reduce emotions of sorrow and joy, and widely bestow kindness, then one can unite with heaven and earth, and be as bright as the sun and moon. This is longevity, and it does not need to be sought externally.' The Emperor respected him greatly.
(Ji Mao year) Wei Yin founded Guanyin Temple in Hongzhou and personally invited Zen Master Yangshan Huiji to open the mountain and reside there. Now this is a place where the government lectures on scriptures.
In August, the Emperor passed away at the age of fifty. The Emperor was intelligent and wise by nature, used the law impartially and selflessly, was respectful and cautious, frugal and loved the people, and listened to advice. The world called him Little Taizong. Every time the Prime Minister finished reporting matters, the Emperor would always suddenly say calmly: 'We can chat casually.' Then he would inquire about the lives of the common people.
細事。或譚宮中游宴一刻許。復正容曰。卿等善為之。常恐卿輩負朕。後日難相見乃起入宮。令狐绹嘗謂人曰。吾十年秉政最承恩遇。然每於延英奏事。未嘗不汗沾衣也。
舊唐史贊曰。臣聞黎老言大中故事。獻文皇帝器識深遠。久歷艱難備知人間疾苦。自寶曆已來。中人擅權事多假借。京師豪右大擾窮民。洎大中臨御。一之日權豪斂跡。二之日奸臣畏法。三之日閽寺詟氣。由是刑政不濫賢能效用。百揆四岳穆若清風。十餘年間頒聲載路。帝宮中衣浣濯之衣。常膳不過數器。非母后侑膳。輒不舉樂。歲或小饑憂形於色。雖左右近習。未嘗見怠墮之容。與群臣言。儼然煦接如對賓僚。或有所陳聞虛襟聽納。故事人主行幸。黃門先以龍腦鬱金籍地。獻文悉命去之。宮人有疾醫視之。既瘳即抽金賜之。誡曰。勿令敕使知。謂朕私于侍者。其恭儉好善類如此。季年風毒。召羅浮山人軒轅集。訪以治身之要。集亦有道之士也。未嘗輒語詭異。帝益重之。及堅謂還山。帝曰。先生舍我亟去。國有災者。朕有天下竟得幾年。集索筆橫書四十而去。乃十四年也。興替宜運其若是與。而帝道皇猷始終無闕。雖漢之文景不足過也。惜乎簡籍遺落。舊事十無三四。吮墨揮翰有所慊然。
資治通鑑曰。宣宗少歷艱難。長年踐祚。人
【現代漢語翻譯】 現代漢語譯本： 小事方面，有時談論宮中游玩宴飲片刻。又嚴肅地說：『你們要好好做。我常常擔心你們辜負我，以後難以相見。』說完就起身入宮。令狐绹（人名）曾對人說：『我十年執政，最受皇恩優待。然而每次在延英殿奏事，沒有一次不汗流浹背。』
《舊唐史》的讚語說：我聽老人們說大中（年號）年間的故事，宣宗皇帝（唐宣宗，謚號獻文皇帝）器量見識深遠，長期經歷艱難，深知人間疾苦。自從寶曆（年號）以來，宦官擅權，很多事情都是假借皇帝的名義。京城的豪強地主，大大擾亂了窮苦百姓的生活。等到大中皇帝臨朝執政，第一天權貴豪強就收斂了軌跡，第二天奸臣就畏懼法律，第三天宦官就害怕了。因此刑罰政治不濫用，賢能的人才都樂於效力，百官和四方諸侯都像沐浴在清風中一樣。十多年間，歌頌讚美的聲音傳遍各地。皇帝在宮中穿洗過的衣服，平時的膳食不超過幾樣菜餚。不是母后在旁邊一起吃飯，就從不奏樂。每年如果稍微有點飢荒，憂慮的神色就顯現在臉上。即使是身邊的近侍，也從未見過他有怠慢懈怠的樣子。和群臣說話，總是和顏悅色，就像對待賓客一樣。或者有人陳述意見，總是虛心聽取採納。按照慣例，皇帝出行，黃門官（宦官的一種）先用龍腦香（一種香料）和鬱金香（一種香料）鋪地。獻文皇帝全部命令撤去。宮女有病，就讓醫生診治。病好之後，就拿出金錢賞賜給她，告誡她說：『不要讓敕使（皇帝的使者）知道，說我私自賞賜侍者。』他恭敬節儉，愛好善事，就是這樣。晚年得了風病，召來羅浮山人軒轅集（人名），向他請教養生之道。軒轅集也是有道之士，從不隨便說些怪異的事情。皇帝更加器重他。等到軒轅集堅決要回山的時候，皇帝說：『先生離開我急著要走，國家恐怕要有災難了。我擁有天下，到底還能有多少年？』軒轅集拿起筆，橫著寫了『四十』就走了。結果是十四年。興盛和衰敗的命運就是這樣嗎？而皇帝的治國之道始終沒有缺失，即使是漢朝的文帝和景帝也不足以超過他。可惜的是，簡冊書籍遺失散落，舊事十件中只剩下三四件，拿著筆寫字，心中感到很遺憾。
《資治通鑑》說：宣宗（唐宣宗）年輕時經歷過艱難困苦，年長后才登上皇位。
【English Translation】 English version: In minor matters, he would sometimes discuss palace banquets for a brief moment. Then, with a serious expression, he would say, 'You must do well. I often worry that you will let me down, and we will have difficulty meeting again in the future.' After saying this, he would rise and enter the palace. Linghu Tao (name) once said to someone, 'In my ten years of governing, I received the most imperial favor. However, every time I reported matters in the Yanying Hall, I was always drenched in sweat.'
The Old Book of Tang comments: I heard from the elders about the stories of the Dazhong era (era name). Emperor Xuanzong (Emperor Xuanzong of Tang, posthumously named Emperor Xianwen) had profound wisdom and foresight. Having experienced hardship for a long time, he deeply understood the sufferings of the people. Since the Baoli era (era name), eunuchs had seized power, and many things were done under the pretense of the emperor's name. The powerful and wealthy in the capital greatly disturbed the lives of the poor. When Emperor Dazhong came to the throne, on the first day, the powerful and wealthy restrained their behavior; on the second day, treacherous officials feared the law; on the third day, eunuchs were frightened. Therefore, punishments and politics were not abused, and virtuous and capable people were willing to serve. Officials and the lords of the four directions were as if bathed in a refreshing breeze. For more than ten years, songs of praise were heard everywhere. The emperor wore washed clothes in the palace, and his daily meals consisted of no more than a few dishes. Unless the empress dowager was dining with him, he never had music played. If there was even a slight famine in any year, a worried expression would appear on his face. Even his close attendants never saw him being negligent or lazy. When speaking with his officials, he was always amiable, as if treating guests. If someone presented a suggestion, he would always listen and accept it with an open mind. According to custom, when the emperor traveled, the Huangmen officials (a type of eunuch) would first pave the ground with borneol (a type of fragrance) and turmeric (a type of fragrance). Emperor Xianwen ordered all of this to be removed. If a palace woman was ill, he would have a doctor treat her. After she recovered, he would give her money as a reward, and warn her, 'Do not let the imperial envoy (the emperor's messenger) know, lest they say I am privately rewarding the attendants.' He was respectful, frugal, and fond of good deeds, just like this. In his later years, he contracted a wind disease and summoned Xuan Yuanji (name), a man from Mount Luofu, to ask him about the way to cultivate oneself. Xuan Yuanji was also a virtuous man and never casually said strange things. The emperor valued him even more. When Xuan Yuanji insisted on returning to the mountain, the emperor said, 'If you are in such a hurry to leave me, I fear that the country will have a disaster. How many years will I have the empire?' Xuan Yuanji picked up a pen and wrote 'forty' horizontally before leaving. The result was fourteen years. Is the fate of prosperity and decline like this? And the emperor's way of governing the country was always without fault, even Emperors Wen and Jing of the Han Dynasty were not enough to surpass him. Unfortunately, the books and records have been lost and scattered, and only three or four out of ten old events remain. Holding a pen to write, I feel very regretful in my heart.
The Zizhi Tongjian says: Emperor Xuanzong (Emperor Xuanzong of Tang) experienced hardship and suffering in his youth, and only ascended the throne in his later years.
之情偽靡不周知。盡心民事精勤治道。賞簡而當。罰嚴而必。故方內樂業。殊俗順軌。求之漢世。其孝宣之流亞歟。
論曰。唐新舊史唯宣宗朝事實相反特甚。唯舊史與資治通鑑皆合。新史貶之。謂宣宗以察為明。無復仁恩之意。嗚呼斯言莫知何謂也。大凡人君寬厚長者。必責以優遊無斷。至於精勤治道。則謂以察為明。然則從而可乎。孟子曰。盡信書不如無書。蓋誠然也。
(卅二) 補怛洛伽山。觀音示現之地。有唐大中間。天竺僧來。即洞中燔盡十指。親睹妙相。與說妙法。授以七寶色石。靈蹟始著。其後日本國僧惠鍔。自五臺得菩薩畫像。欲還本國。舟至洞輒不往。乃以像舍于土人張氏之門。張氏屢睹神異經捐所居為觀音院(昌國志云梁貞明二年始建寺)郡將聞之。遣慕賓迎其像。到城與民祈福。已而有僧名。即眾求嘉木扃戶刻之。彌月像成而僧不見。今之所設是也(史越王作重修寺記云)宋元豐三年。王舜封使三韓。至此黑風驟起巨龜負舟。向山禱告。大士現相舟穩。還朝以聞。朝廷頒金帛移寺建於梅嶺山之陽。賜額寶陀。祈禱雨旸輒應。迨今元朝。降香賜田重新寺宇。以福邦家永延帝祚。
佛祖歷代通載卷第十六 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛
【現代漢語翻譯】 現代漢語譯本：對百姓的真實情況和虛假情況沒有不完全瞭解的。竭盡全力處理百姓的事務，以精勤的態度治理國家。獎賞簡明而恰當，懲罰嚴格而必須執行。因此，國內百姓安居樂業，邊遠地區的少數民族也歸順服從。如果要在漢朝尋找類似的人物，大概就是漢宣帝這一類吧。
評論說：唐朝的新舊《唐書》中，只有關於唐宣宗時期的事實記載差異特別大。只有舊《唐書》與《資治通鑑》的記載一致，而新《唐書》貶低了他，認為宣宗以苛察為英明，沒有了仁慈恩惠之心。唉！這種說法真不知道是什麼意思。一般來說，人們總是要求寬厚仁慈的君主寬容優待，不要輕易決斷；而對於那些精勤治理國家的人，又說他們是以苛察為英明。那麼，到底應該怎樣做才對呢？孟子說：『完全相信書本，還不如沒有書。』這話確實是這樣啊。
(卅二) 補怛洛伽山（Putuo Luoqie Mountain，觀音菩薩示現之地）。唐朝大中（Da Zhong）年間，有天竺（Tian Zhu，古印度）僧人來到這裡，在洞中燒盡十指，親眼看到了觀音菩薩的妙相，並聽菩薩說了妙法，菩薩還授予他七寶色石。從此，這個地方的靈蹟開始顯現。後來，日本國的僧人惠鍔（Hui E），從五臺山（Mount Wutai）得到一幅菩薩畫像，想要帶回本國，但船到了洞口就無法前行。於是，他就把畫像捨棄在當地人張氏的家門口。張氏多次看到神異的景象，於是捐出自己的住所作為觀音院（《昌國志》記載，梁貞明二年開始建造寺廟）。郡守聽說了這件事，派慕賓（Mu Bin）去迎接菩薩的畫像。畫像到達城裡后，郡守和百姓一起祈福。之後，有一位僧人，向眾人請求好的木材，關上門雕刻菩薩像。一個月后，菩薩像雕刻完成，但那位僧人卻不見了。現在寺廟裡供奉的菩薩像就是那尊（《史越王作重修寺記》記載）。宋朝元豐（Yuan Feng）三年，王舜封（Wang Shunfeng）出使三韓（San Han，古代朝鮮半島上的三個國家），來到這裡時，突然颳起黑風，一隻巨大的烏龜揹著船。王舜封向觀音菩薩禱告，菩薩顯現出法相，船才穩定下來。回朝后，他把這件事稟告了朝廷。朝廷頒發金銀綢緞，把寺廟遷建到梅嶺山（Meiling Mountain）的南面，賜額『寶陀』。在這裡祈禱風調雨順，總是能夠應驗。到了現在的元朝，朝廷派人來進香，賜予田地，重新修建寺廟，以保佑國家，使帝王的統治長久延續。
《佛祖歷代通載》卷第十六 《大正藏》第 49 冊 No. 2036 《佛祖歷代通載》
佛
【English Translation】 English version: He knew everything about the true and false situations of the people. He devoted himself to the people's affairs and diligently governed the country. Rewards were simple and appropriate, and punishments were strict and certain. Therefore, the people within the country lived and worked in peace and contentment, and the different customs of remote areas followed the rules. If one were to seek such a person in the Han Dynasty, it would probably be someone like Emperor Xuan.
It is commented that: In the new and old histories of the Tang Dynasty, only the facts about Emperor Xuanzong's reign differ greatly. Only the old history agrees with the Zizhi Tongjian (Comprehensive Mirror to Aid in Governance), while the new history devalues him, saying that Xuanzong used scrutiny as wisdom and lacked the intention of benevolence and grace. Alas! It is not known what this statement means. Generally, people always demand that a kind and generous ruler be tolerant and leisurely, and not make decisions easily; but when it comes to those who diligently govern the country, they say that they use scrutiny as wisdom. So, what should be done? Mencius said, 'It is better to have no books than to completely believe in them.' This is indeed true.
(32) Mount Putuo Luoqie (Putuo Luoqie Mountain, the place where Avalokitesvara manifests). During the Da Zhong (Da Zhong) period of the Tang Dynasty, an Indian (Tian Zhu, ancient India) monk came here, burned off all ten fingers in a cave, personally saw the wonderful appearance of Avalokitesvara, and heard the wonderful Dharma spoken by the Bodhisattva, who also gave him seven-colored precious stones. From then on, the miraculous traces of this place began to appear. Later, the Japanese monk Hui E (Hui E) obtained a Bodhisattva image from Mount Wutai (Mount Wutai) and wanted to take it back to his country, but the boat could not move forward when it reached the cave entrance. So, he left the image at the door of a local resident named Zhang. Zhang repeatedly saw miraculous phenomena, so he donated his residence as a Guanyin (Avalokitesvara) temple (the Chang Guo Zhi records that the temple was first built in the second year of the Liang Zhenming period). The prefect heard about this and sent Mu Bin (Mu Bin) to welcome the Bodhisattva's image. After the image arrived in the city, the prefect and the people prayed for blessings together. Later, a monk asked the people for good wood, closed the door, and carved the Bodhisattva image. A month later, the Bodhisattva image was completed, but the monk disappeared. The Bodhisattva image enshrined in the temple today is that one (the Shi Yue Wang Zuo Chong Xiu Si Ji records). In the third year of the Yuan Feng (Yuan Feng) period of the Song Dynasty, Wang Shunfeng (Wang Shunfeng) was sent as an envoy to the Three Hans (San Han, three ancient kingdoms on the Korean Peninsula). When he arrived here, a black wind suddenly rose, and a giant turtle carried the boat. Wang Shunfeng prayed to Avalokitesvara, and the Bodhisattva manifested, and the boat stabilized. After returning to the court, he reported this matter to the court. The court issued gold and silk, moved the temple to the south of Meiling Mountain (Meiling Mountain), and bestowed the name 'Baotuo'. Praying for favorable weather here always brought results. By the current Yuan Dynasty, the court sent people to offer incense, bestowed fields, and rebuilt the temple to bless the country and prolong the reign of the emperor.
Fo Zu Li Dai Tong Zai, Volume 16 Taisho Tripitaka, Volume 49, No. 2036, Fo Zu Li Dai Tong Zai
Buddha
祖歷代通載卷第十七
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 庚辰) 懿宗漼(宣宗長子。好聲樂游宴。委政群僚。復迎佛骨而曰。生見之死無恨。年三十六崩。葬簡陵。在位十四年)改咸通。
(二 壬午) 杭州大慈山寰中禪師。蒲坂人也。姓盧氏。頂骨圓聳其聲如鐘。出家于并州童子寺。受心印于百丈禪師。結茅于南嶽。一日南泉至。問如何是庵中主。師云。蒼天蒼天。泉云。蒼天且置。如何是庵中主。師云。會即便會。莫忉忉。泉拂袖而出。趙州問。般若以何為體。師云。般若以何為體。趙州大笑而出。師明日見趙州掃地問。般若以何為體。趙州置帚拊掌大笑。師便歸方丈。師后住浙江大慈山。上堂示眾云。山僧不解答話。只能識病。又云。說得一丈不如行取一尺。說得一尺不如行取一寸。問道者眾。山素缺水。師擬飛錫。夜夢神人告之曰。勿他之。詰朝見二虎以爪跑地。泉自涌出。味甘如飴。有僧自岳至。乃曰。童子泉涸矣。移來在此。故東坡題詩云。亭亭石塔東岡上。此老初來百神仰。虎移泉眼趁行腳。龍作浪花供撫掌。至今遊人灌濯罷。臥聽空階環玦響。故知此老如此泉。莫作人間去來想。咸通三年二月十五日不疾而逝。壽八十三。臘五十四。僖宗謚性空大師定慧
【現代漢語翻譯】 現代漢語譯本 祖歷代通載卷第十七
嘉興路大中祥符禪寺住持華亭念常集
唐
(一 庚辰) 懿宗漼（Xuānzōng Chángzǐ 宣宗長子，即宣宗的長子。喜歡聲樂游宴，把政事委託給群臣。又迎接佛骨，說：『活著見到它，死了也沒有遺憾。』三十六歲駕崩，葬在簡陵。在位十四年）改年號為咸通。 (二 壬午) 杭州大慈山寰中禪師，蒲坂人，姓盧。頭頂骨骼圓潤高聳，聲音洪亮如鐘。在并州童子寺出家，從百丈禪師處領受心印。在南嶽結茅修行。一日，南泉前來拜訪，問：『如何是庵中主？』禪師答：『蒼天蒼天。』南泉說：『蒼天且放一邊，如何是庵中主？』禪師說：『會即便會，莫忉忉。』南泉拂袖而去。趙州問：『般若（bōrě 智慧）以何為體？』禪師反問：『般若以何為體？』趙州大笑而去。禪師第二天見到趙州掃地，問：『般若以何為體？』趙州放下掃帚，拍手大笑。禪師便回方丈。禪師後來住在浙江大慈山。上堂向大眾開示說：『山僧不解答話，只能識病。』又說：『說得一丈不如行取一尺，說得一尺不如行取一寸。』問道的人很多。大慈山向來缺水，禪師打算飛錫（fēixī 飛錫，指僧人以錫杖點地得水的神異故事）。夜裡夢見神人告訴他說：『不要到別處去。』第二天早晨，看見兩隻老虎用爪子刨地，泉水自然涌出，味道甘甜如飴。有僧人從南嶽來，說：『童子泉（Tóngzǐ quán）乾涸了，被移到這裡來了。』所以蘇東坡題詩說：『亭亭石塔東岡上，此老初來百神仰。虎移泉眼趁行腳，龍作浪花供撫掌。至今遊人灌濯罷，臥聽空階環玦響。故知此老如此泉，莫作人間去來想。』咸通三年二月十五日，禪師無疾而終，享年八十三歲，僧臘五十四年。僖宗謚號為性空大師定慧。
【English Translation】 English version Zuli Daidai Tongzai Volume 17
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery, Jiaxing Road
Tang Dynasty
(1. Gengchen Year) Emperor Yizong Cui (Xuanzong's eldest son. He loved music and feasting, entrusting government affairs to his officials. He welcomed the Buddha's relics, saying, 'Seeing them in life, I will have no regrets in death.' He died at the age of thirty-six and was buried in Jianling. Reigned for fourteen years.) changed the era name to Xiantong. (2. Renwu Year) Chan Master Huanzhong of Daci Mountain in Hangzhou was a native of Puban, with the surname Lu. His cranial bone was round and prominent, and his voice was like a bell. He became a monk at Tongzi Monastery in Bingzhou and received the mind-seal from Chan Master Baizhang. He built a hut in Nanyue. One day, Nanquan visited and asked, 'What is the master of this hermitage?' The master replied, 'Blue sky, blue sky.' Nanquan said, 'Let's put aside the blue sky. What is the master of this hermitage?' The master said, 'If you understand, you understand. Don't be so anxious.' Nanquan flicked his sleeves and left. Zhaozhou asked, 'What is the substance of Prajna (wisdom)?' The master asked back, 'What is the substance of Prajna?' Zhaozhou laughed loudly and left. The next day, the master saw Zhaozhou sweeping the ground and asked, 'What is the substance of Prajna?' Zhaozhou put down his broom, clapped his hands, and laughed loudly. The master then returned to his abbot's room. Later, the master resided at Daci Mountain in Zhejiang. In the Dharma hall, he instructed the assembly, saying, 'This mountain monk does not answer questions, but can only recognize illnesses.' He also said, 'Speaking of a zhang is not as good as acting one chi, speaking of one chi is not as good as acting one cun.' Many people came to ask about the Way. Daci Mountain had always lacked water, and the master intended to fly his staff (fēixī, referring to the miraculous story of monks obtaining water by tapping the ground with their staffs). At night, he dreamed of a deity who told him, 'Don't go elsewhere.' The next morning, he saw two tigers digging the ground with their claws, and a spring naturally gushed forth, its taste as sweet as honey. A monk came from Nanyue and said, 'The Tongzi Spring (Tóngzǐ quán) has dried up and has been moved here.' Therefore, Su Dongpo wrote a poem saying, 'The towering stone pagoda stands on the eastern ridge, when this old man first came, all the gods looked up to him. The tigers moved the spring, following his footsteps, the dragons made waves to offer applause. Even now, after the tourists have washed, they lie down and listen to the sound of jade pendants in the empty courtyard. Therefore, knowing this old man and this spring, do not think of them as coming and going in the human world.' On the fifteenth day of the second month of the third year of Xiantong, the Chan master passed away without illness, at the age of eighty-three, with fifty-four years as a monk. Emperor Xizong bestowed the posthumous title of Great Master Xingkong Dinghui.
之塔。
(三 癸未) 制署法師知玄。為悟達國師。總教門事。
(乙酉) 朗州德山宣鑒禪師。劍南人。姓周氏。博貫三藏。嘗講金剛經。時以周金剛名之。俄慨然曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨浸。學與無學吾知之矣。乃盡棄其習謁龍潭信禪師。問久向龍潭。及到來潭又不見龍亦不現。信曰。子親到龍潭。是夕師立侍更深。信曰。何不下去。師曰。暗。信點紙燭與師。師接得信即吹滅。師豁然大悟曰。今後更不疑天下老和尚舌頭也。即日便辭。信語其徒曰。可中有個漢。牙如劍樹口似血盆。一棒打不回頭。他時向孤峰上立吾道去在。師居澧陽。垂三十年。大中初武陵太守薛延望創德山精舍。延請居之。大闡宗風。上堂示眾云。于已無事則勿妄求。妄求而得。亦非得也。汝但無心於事。無事於心。則虛而靈寂而妙。若毛端許言之本末者。皆為自欺。毫釐繫念三塗業因。瞥爾情生萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之得無累乎。及其厭之又成大患。終而無益。僧問。如何是菩提。師打云。出去。莫向這裡屙。如何是佛。師云。佛是西天老比丘。雪峰問。從上宗乘以何法示人。師云。我宗無語句。亦無一法與人。至是將終。謂眾曰。捫空追響勞汝心神。夢
【現代漢語翻譯】 之塔。
（三 癸未）制署法師知玄，被任命為悟達國師（唐懿宗時著名僧人），總管佛教事務。
（乙酉）朗州德山宣鑒禪師（唐代禪宗大師），劍南人，姓周。博覽三藏（佛教經典總稱）。曾經講解《金剛經》，當時人們稱他為周金剛。後來慨嘆道：『窮盡玄妙的辯論，就像一根毫毛放置在太空中；竭盡世間的機巧，就像一滴水投入到大海中。學與無學，我都明白了。』於是完全拋棄他所學的，去拜謁龍潭信禪師（唐代禪宗大師）。問道：『我仰慕龍潭很久了，可是來到這裡，既沒有見到龍，也沒有見到潭。』信禪師說：『你親自到了龍潭。』當晚，禪師侍立到深夜。信禪師說：『為什麼不下去休息？』禪師說：『天黑。』信禪師點燃一支蠟燭給他。禪師接過蠟燭，立刻吹滅。禪師豁然大悟，說：『今後不再懷疑天下老和尚的舌頭了。』當天就告辭。信禪師對他的徒弟說：『這人當中有個厲害的角色，牙齒像劍樹，嘴巴像血盆，一棒打下去也不會回頭。將來會在孤峰上樹立我的道。』禪師住在澧陽，有三十年之久。大中初年，武陵太守薛延望建立德山精舍，邀請他居住。大力弘揚宗風。上堂開示大眾說：『對於自己沒有的事情，就不要妄求。妄求而得到，也不是真正的得到。你們只要無心於事，無事於心，那麼就會虛空而靈妙，寂靜而玄妙。如果對細微末節都追究本末，都是在自欺欺人。稍微動一點念頭，就會種下三塗（地獄、餓鬼、畜生）的業因；一閃念的情感產生，就會被束縛萬劫。聖名凡號，都是虛假的名稱；殊異的相貌，低劣的形體，都是虛幻的色相。你們想要追求它，難道不會被它所累嗎？等到厭惡它的時候，又會成為大的禍患，最終毫無益處。』有僧人問：『什麼是菩提（覺悟）？』禪師打他，說：『出去！不要在這裡拉屎。』問：『什麼是佛？』禪師說：『佛是西天來的老比丘。』雪峰（唐代禪宗大師）問：『從上的宗乘，用什麼法來開示人？』禪師說：『我宗門沒有語句，也沒有一法可以給人。』臨終時，對眾人說：『在空中摸索，追逐響聲，勞累你們的心神，夢』
【English Translation】 The pagoda.
(3rd year of the Kuì Wèi cycle) The Dharma Master Zhī Xuán of the Imperial Secretariat was appointed as the National Teacher Wù Dá (a famous monk during the reign of Emperor Yizong of Tang), overseeing all matters of the Buddhist community.
(Yǐ Yǒu year) Chan Master Xuān Jiàn of Dé Shān in Lǎng Prefecture (a Chan master of the Tang Dynasty), was a native of Jiàn Nán, with the surname Zhōu. He had extensively studied the Tripiṭaka (the complete collection of Buddhist scriptures). He once lectured on the Diamond Sutra, and was known as Zhōu the Diamond at that time. Later, he sighed and said: 'Exhausting all profound arguments is like placing a hair in the vast emptiness; exhausting all worldly mechanisms is like dropping a drop of water into the great ocean. I know about learning and non-learning.' Thereupon, he completely abandoned what he had learned and went to visit Chan Master Xìn of Lóng Tán (a Chan master of the Tang Dynasty). He asked: 'I have admired Lóng Tán for a long time, but since arriving here, I have neither seen a dragon nor a pool.' Chan Master Xìn said: 'You have personally arrived at Lóng Tán.' That night, the Chan Master stood in attendance until late. Chan Master Xìn said: 'Why don't you go down to rest?' The Chan Master said: 'It's dark.' Chan Master Xìn lit a candle for him. The Chan Master took the candle and immediately blew it out. The Chan Master suddenly had a great enlightenment and said: 'From now on, I will no longer doubt the tongues of the old monks in the world.' He bid farewell that very day. Chan Master Xìn said to his disciples: 'Among these people, there is a formidable character, with teeth like sword trees and a mouth like a blood basin, who will not turn back even if struck with a stick. In the future, he will establish my path on a solitary peak.' The Chan Master lived in Lǐ Yáng for thirty years. In the early years of Dà Zhōng, the Prefect of Wǔ Líng, Xuē Yán Wàng, established the Dé Shān Hermitage and invited him to reside there, greatly promoting the style of the school. In his Dharma talk to the assembly, he said: 'If there is nothing to do for oneself, then do not seek it recklessly. Even if you obtain it through reckless seeking, it is not a true attainment. You only need to be without mind in affairs and without affairs in mind, then you will be empty and spiritually wondrous, silent and profound. If you pursue the beginning and end of even the smallest detail, you are only deceiving yourself. A slight thought will plant the karmic cause of the three paths (hell, hungry ghosts, animals); a fleeting emotion will bind you for countless eons. Holy names and mundane titles are all false names; different appearances and inferior forms are all illusory forms. If you want to pursue them, will you not be burdened by them? When you become disgusted with them, it will become a great disaster, ultimately without benefit.' A monk asked: 'What is Bodhi (enlightenment)?' The Chan Master struck him and said: 'Get out! Don't defecate here.' Asked: 'What is Buddha?' The Chan Master said: 'Buddha is an old monk from the Western Heaven.' Xuě Fēng (a Chan master of the Tang Dynasty) asked: 'What Dharma does the school from above use to enlighten people?' The Chan Master said: 'My school has no words, nor is there a single Dharma to give to people.' As he was about to pass away, he said to the assembly: 'Groping in the air and chasing after sounds tires your minds, dream'
覺覺非竟有何事。言訖端坐而逝。閱世八十有六。臘六十有五。時咸通六年十二月三日也。敕謚見性大師(具傳燈)。
(四 丙戌) 鎮州臨濟義玄禪師。曹州南華人。姓邢氏。參黃檗運禪師。問如何是佛法的的大意。聲未絕運便打。如是三度致問三度被打。遂辭下山。運指往高安大愚處去。師至大愚。問黃檗近日有何言句。師曰。某甲三度問佛法的的大意三度被打。不知有過無過。愚云。黃檗恁么老婆心。更問有過無過。師於是大悟云。元來黃檗佛法無多子。愚搊住曰。尿床鬼子。適來問有過無過。而今卻道黃檗佛法無多子。汝見個甚麼。師于大愚肋下筑三拳。愚托開云。汝師黃檗非幹我事。師由是再回黃檗師資契會。大機大用卓冠一時。后還鄉徇趙人之請。住子城南臨濟禪苑。學徒奔湊。師示眾曰。赤肉團上有一無位真人。常從女等諸人面門出入。未證據者看。時有僧。問如何是無位真人。師下禪床搊住云。道道。其僧擬議。師托開云。無位真人是什麼乾屎橛。師問樂普云。從上來一人行棒一人行喝。阿那個親。對曰。總不親。師曰。親處作么生。普便喝師乃打。師問木口和上。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作么生。師曰。遮畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。
【現代漢語翻譯】 現代漢語譯本： 覺覺（法號）並非最終有什麼事情（未了），說完就端坐而逝。享年八十六歲，僧臘六十五年。時間是咸通六年十二月初三。朝廷追諡為見性大師（詳細事蹟見《傳燈錄》）。
（四 丙戌）鎮州臨濟義玄禪師，是曹州南華人，俗姓邢。他參訪黃檗運禪師，問道：『如何是佛法的大意？』話音未落，黃檗就打。像這樣問了三次，被打三次。於是辭別下山。黃檗指點他去高安大愚處。禪師到了大愚那裡，問道：『黃檗近日有什麼言語？』禪師說：『我三次問佛法的大意，三次被打，不知是我的過錯還是沒有過錯。』大愚說：『黃檗如此婆婆媽媽的心腸，還問有過無過。』禪師於是大悟，說道：『原來黃檗佛法沒多少東西。』大愚一把抓住他說：『尿床鬼子，剛才問有過無過，現在卻說黃檗佛法沒多少東西，你見到了什麼？』禪師在大愚肋下打了三拳。大愚推開他說：『你師父黃檗的事，與我無關。』禪師因此再次回到黃檗處，師徒之間心意相合。他的大機大用，卓然超群，冠絕一時。後來回到家鄉，應趙地人的邀請，住在子城南面的臨濟禪苑，學徒們紛紛前來。禪師對大眾開示說：『在赤肉團上，有一位無位真人，常常從你們諸位的面門出入。還沒有證得的人，好好看！』當時有僧人問道：『如何是無位真人？』禪師走下禪床，一把抓住他說：『說！說！』那僧人猶豫不決。禪師推開他說：『無位真人是什麼乾屎橛！』禪師問樂普：『向來一人行棒，一人行喝，哪一個親切？』樂普回答說：『都不親切。』禪師說：『親切處如何？』樂普便喝。禪師就打。禪師問木口和尚：『如何是露地白牛？』木口說：『吽。』禪師說：『啞。』木口說：『老兄怎麼樣？』禪師說：『這畜生。』大覺來參拜，禪師舉起拂子，大覺鋪開坐具，禪師扔下拂子。
【English Translation】 English version: Juejue (Dharma name) did not ultimately have any unfinished business; after speaking, he sat upright and passed away. He lived to the age of eighty-six, with sixty-five years as a monk. The time was the third day of the twelfth month of the sixth year of Xiantong. The court posthumously honored him with the title 'Master Jianxing' (Detailed accounts can be found in the Transmission of the Lamp).
(4th, Bingxu) Chan Master Yixuan of Linji in Zhenzhou, was a native of Nanhu in Caozhou, with the surname Xing. He visited Chan Master Huangbo Yun and asked, 'What is the great meaning of the Buddha-dharma?' Before the words were finished, Huangbo struck him. He asked three times like this and was struck three times. Thereupon, he took his leave to descend the mountain. Huangbo directed him to Great Fool (Dayu) of Gaoan. The Master arrived at Great Fool's place and asked, 'What words has Huangbo spoken recently?' The Master said, 'I asked about the great meaning of the Buddha-dharma three times and was struck three times. I do not know if I was at fault or not.' Great Fool said, 'Huangbo is so kind-hearted, still asking about fault or no fault.' The Master then had a great enlightenment and said, 'So Huangbo's Buddha-dharma is not much.' Great Fool grabbed him and said, 'You bed-wetting ghost, just now you asked about fault or no fault, but now you say Huangbo's Buddha-dharma is not much. What have you seen?' The Master struck Great Fool three times under the ribs. Great Fool pushed him away and said, 'Your teacher Huangbo's affairs are not my concern.' The Master therefore returned to Huangbo again, and the teacher and disciple's minds were in accord. His great capacity and great function were outstanding and unsurpassed for a time. Later, he returned to his hometown and, at the invitation of the people of Zhao, resided at the Linji Chan Monastery south of Zicheng. Students flocked to him. The Master instructed the assembly, saying, 'On the red flesh mass, there is a True Person of No Rank, who constantly enters and exits from the faces of you all. Those who have not yet realized this, look!' At that time, a monk asked, 'What is the True Person of No Rank?' The Master stepped down from the meditation platform, grabbed him, and said, 'Speak! Speak!' The monk hesitated. The Master pushed him away and said, 'What is the True Person of No Rank? A dry shit stick!' The Master asked Yuepu, 'Traditionally, one person wields the stick, and one person shouts. Which is more intimate?' Yuepu replied, 'Neither is intimate.' The Master said, 'How is it in the intimate place?' Yuepu then shouted. The Master then struck him. The Master asked Monk Mukou, 'What is the white ox in the open field?' Mukou said, 'Moo.' The Master said, 'Dumb.' Mukou said, 'How about you, brother?' The Master said, 'This animal.' Dajue came to pay respects. The Master raised his whisk. Dajue spread out his sitting cloth. The Master threw down his whisk.
大覺收坐具入僧堂。眾僧曰。遮莫是和上親故。不禮拜又不吃棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺云。不審。便自歸眾。麻谷到參敷坐具。問十二面觀音阿那面正。師下繩床。一手收坐具一手搊麻谷云。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接卻相捉入方丈。師上堂云。大眾夫為法者不避喪身失命。我于黃檗和上處三度吃棒。如蒿枝拂相似。如今更思一頓吃。誰為我下得手。時有僧曰。某甲下得手。和上合吃多少。師與拄杖。其僧擬接。師便打。僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全藉裹頭人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作么生會。師唐咸通七年丙戌四月十日將示滅。乃說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。偈畢坐逝。敕謚慧照大師。塔曰澄靈(具如傳燈)。
(五 戊子) 湖南長沙景岑禪師。號招賢。初住鹿苑。其後居無定所。但徇緣接物。嘗示眾曰。我若一向舉揚宗教。法堂里須草深一丈。我不得已向女諸人道。盡十方世界
【現代漢語翻譯】 現代漢語譯本：大覺禪師收起坐具走入僧堂。眾僧議論說：『莫非他是和尚的親戚故舊，所以不禮拜也不捱打。』 禪師聽聞后，命令召見新來的僧人。大覺禪師於是出來。禪師說：『大眾說你還沒參拜過長老。』 大覺禪師說：『不知情。』 便自己回到僧眾中。麻谷禪師來參拜，鋪開坐具，問：『十二面觀音（佛教菩薩，具有十二個面孔）哪一面是正面的？』 禪師走下繩床，一手收起坐具，一手抓住麻谷禪師說：『十二面觀音向哪裡去了？』 麻谷禪師轉身想要坐上繩床。禪師拿起拄杖打他。麻谷禪師接住拄杖，兩人互相扭打著進入方丈室。禪師上堂說法：『各位，作為求法的人，不應該害怕喪身失命。我曾在黃檗（唐代禪師）和尚處三次捱打，就像用蒿草枝拂過一樣。如今更想再挨一頓打，誰能對我下得了手？』 當時有個僧人說：『我能下手。和尚應該挨多少打？』 禪師把拄杖給他。那僧人想要接住，禪師便打下去。僧人問：『什麼是第一句？』 禪師說：『三要印開朱點窄，未容擬議主賓分。』 僧人問：『什麼是第二句？』 禪師說：『妙解豈容無著問，漚和爭負截流機。』 僧人問：『什麼是第三句？』 禪師說：『看取棚頭弄傀儡，抽牽全藉裹頭人。』 禪師又說：『一句語必須具備三玄門，一玄門必須具備三要。有權有作用。你們這些人怎麼理解？』 禪師在唐咸通七年丙戌四月十日將要示寂，於是說了傳法偈：『沿流不止問如何，真照無邊說似他。離相離名如不稟，吹毛用了急須磨。』 說完偈語後坐化圓寂。朝廷賜謚號慧照大師，塔名澄靈（詳細記載在《傳燈錄》中）。 （五 戊子）湖南長沙景岑禪師，號招賢。最初住在鹿苑，之後居無定所，只是隨緣接引眾生。曾經對大眾開示說：『我如果一味地宣揚宗教，法堂里一定會長滿一丈深的草。我不得已對各位女施主說，窮盡十方世界』
【English Translation】 English version: The Greatly Enlightened One (Dajue) gathered his sitting cloth and entered the monks' hall. The monks said, 'Perhaps he is a relative or acquaintance of the Abbot, so he neither bows nor gets beaten.' The Master (referring to the Abbot) heard this and ordered the newly arrived monk to be summoned. Dajue (name of the monk) then came out. The Master said, 'The assembly says you have not yet paid respects to the Elder.' Dajue said, 'I was unaware.' Then he returned to the assembly on his own. Magu (name of a monk) arrived to pay respects, spread out his sitting cloth, and asked, 'Which is the correct face of the Twelve-Faced Avalokiteśvara (Shi'er Mian Guanyin, a Buddhist bodhisattva with twelve faces)?' The Master descended from the rope-bed, with one hand gathering the sitting cloth and the other grabbing Magu, saying, 'Where has the Twelve-Faced Avalokiteśvara gone?' Magu turned around, intending to sit on the rope-bed. The Master picked up his staff and struck him. Magu caught the staff, and they grappled with each other, entering the Abbot's room. The Master ascended the hall and said, 'Everyone, those who seek the Dharma should not fear losing their lives. I was beaten three times by Master Huangbo (a Chan master of the Tang Dynasty), like being brushed with artemisia branches. Now I want to be beaten again. Who can strike me?' At that time, a monk said, 'I can strike you. How many blows should the Abbot receive?' The Master gave him the staff. The monk intended to receive it, but the Master struck him. The monk asked, 'What is the first phrase?' The Master said, 'The three essentials open, the cinnabar dot is narrow; no room for deliberation, host and guest are distinct.' The monk asked, 'What is the second phrase?' The Master said, 'Wonderful understanding cannot tolerate asking without attachment; the bubble and the wave contend for the intercepting mechanism.' The monk asked, 'What is the third phrase?' The Master said, 'Look at the puppets on the stage; pulling and drawing all depend on the person inside the head covering.' The Master also said, 'A phrase must possess the three mysterious gates, and each mysterious gate must possess the three essentials. There is power and there is function. How do you all understand?' The Master, in the seventh year of Xiantong (Tang Dynasty), on the tenth day of the fourth month, Bingxu, was about to enter Parinirvana, so he spoke the Dharma transmission verse: 'Ceaselessly flowing, asking how; true illumination is boundless, speaking like him. Separated from form and name, if not received; after using the hair-splitting sword, it must be sharpened quickly.' After reciting the verse, he passed away in a seated posture. The imperial court bestowed the posthumous title of Great Master Huizhao, and the pagoda was named Chengling (detailed in the Transmission of the Lamp). (5, Wuzi) Chan Master Jingcen of Changsha, Hunan, was also known as Zhaoxian. He initially resided at Luyuan, and later had no fixed abode, simply responding to circumstances to guide beings. He once instructed the assembly, saying, 'If I were to single-mindedly promote religion, the Dharma hall would be overgrown with grass a丈 deep. I have no choice but to say to you female patrons, exhaust the ten directions of the world.'
是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明里。盡十方世界無一人不是自己。我常向女道。三世諸佛共十方法界眾生是摩訶般若光。光未發時。女諸人向什麼處委。光未發時。尚無佛無眾生訊息。何處有山河國土來。時有僧問。如何是沙門眼。師云。長長出不得。又云。成佛成祖出不得。六道輪迴出不得。僧云。未審出個什麼不得。師云。晝見日夜見星僧云。學人不會。師乃云。妙高山色青又青。僧云。如何是佛。師云。眾生色身是。僧云。河沙諸佛體皆同。如何有種種名字。師云。從眼根返源名為文殊。耳根返源名為觀音。從心返源名為普賢。文殊是佛妙觀察智。觀音是佛無緣大悲。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。僧云。色即是空空即是色。此理如何。師偈云。礙處非墻壁。通處勿虛空。若人如是解。心色本來同。問如何是佛性。師偈云。佛性堂堂顯現。住相有情難見。苦悟眾生無我。我面何殊佛面。問如何是上上人行履處。師云。如死人眼。問上上人相見時如何。師云。如死人手。問善財無量劫來為什麼游普賢身中世界不遍。師云。女從無量劫來還曾游得遍不。問如何是普賢身。師云。含元殿里更問長安。問亡
【現代漢語翻譯】 現代漢語譯本 是沙門眼（指僧人的眼睛，象徵智慧）。整個十方世界都是沙門（指僧人）的全身。整個十方世界都是自己的光明。整個十方世界都在自己的光明里。整個十方世界沒有一個人不是自己。我常對你們說，過去、現在、未來三世諸佛和十方法界的眾生都是摩訶般若光（偉大的智慧之光）。這光未顯現的時候，你們各位又在哪裡安身立命呢？光未顯現的時候，連佛和眾生的訊息都沒有，哪裡來的山河國土呢？ 當時有個僧人問：『什麼是沙門眼？』 師父說：『長長地，出不來。』 又說：『成佛成祖也出不來，六道輪迴也出不來。』 僧人問：『不知道出個什麼出不來？』 師父說：『白天見太陽，夜晚見星星。』 僧人說：『學人（學生）不明白。』 師父於是說：『妙高山（須彌山）的顏色青又青。』 僧人問：『什麼是佛？』 師父說：『眾生的色身就是。』 僧人問：『像恒河沙一樣多的諸佛，他們的本體都相同，為什麼有種種不同的名字？』 師父說：『從眼根返回本源，就名為文殊（文殊菩薩，代表智慧）；從耳根返回本源，就名為觀音（觀音菩薩，代表慈悲）；從心返回本源，就名為普賢（普賢菩薩，代表行愿）。文殊是佛的妙觀察智，觀音是佛的無緣大悲，普賢是佛的無為妙行。這三聖是佛的妙用，佛是三聖的真體。從妙用上說，就有像恒河沙一樣多的假名；從本體上說，就總名為一薄伽梵（世尊）。』 僧人問：『色即是空，空即是色，這個道理是怎樣的？』 師父用偈語說：『有阻礙的地方不是墻壁，通暢的地方不要認為是虛空。如果有人這樣理解，心和色本來就是相同的。』 問：『什麼是佛性？』 師父用偈語說：『佛性堂堂地顯現，執著于表相的有情難以見到。如果領悟到眾生沒有『我』，我的面目和佛的面目有什麼不同？』 問：『什麼是上上人（指具有最高智慧的人）的行履處（所行之處）？』 師父說：『像死人的眼睛。』 問：『上上人相見時是怎樣的？』 師父說：『像死人的手。』 問：『善財童子經過無量劫的時間，為什麼遊歷普賢菩薩身中的世界還沒有周遍？』 師父說：『你從無量劫以來，還曾遊歷周遍過嗎？』 問：『什麼是普賢身？』 師父說：『在含元殿里還要問長安（都在長安，比喻多此一問）。』 問：『亡（去世）』
【English Translation】 English version It is the Śrāmaṇa's (monk's) eye. The entire ten directions of the world are the Śrāmaṇa's whole body. The entire ten directions of the world are one's own light. The entire ten directions of the world are within one's own light. In the entire ten directions of the world, there is no one who is not oneself. I often say to you, the Buddhas of the three times (past, present, future) and the sentient beings of the ten Dharma realms are all Mahāprajñā light (great wisdom light). When this light has not yet manifested, where do you all settle yourselves? When the light has not yet manifested, there is not even news of Buddhas or sentient beings, where do mountains, rivers, countries come from? At that time, a monk asked: 'What is the Śrāmaṇa's eye?' The master said: 'Long, long, unable to get out.' He also said: 'Becoming a Buddha or becoming a patriarch is unable to get out, the six paths of reincarnation are unable to get out.' The monk asked: 'I don't know what is unable to get out?' The master said: 'In the daytime, you see the sun; at night, you see the stars.' The monk said: 'The student does not understand.' The master then said: 'The color of Mount Myōkō (Mount Sumeru) is blue and blue again.' The monk asked: 'What is Buddha?' The master said: 'The physical body of sentient beings is it.' The monk asked: 'The bodies of the Buddhas, as numerous as the sands of the Ganges, are all the same, why are there so many different names?' The master said: 'Returning to the source from the eye-root is called Mañjuśrī (Mañjuśrī Bodhisattva, representing wisdom); returning to the source from the ear-root is called Avalokiteśvara (Avalokiteśvara Bodhisattva, representing compassion); returning to the source from the mind is called Samantabhadra (Samantabhadra Bodhisattva, representing vows and practice). Mañjuśrī is the Buddha's wonderful observing wisdom, Avalokiteśvara is the Buddha's unconditional great compassion, Samantabhadra is the Buddha's non-active wonderful practice. These three saints are the Buddha's wonderful functions, the Buddha is the true essence of the three saints. In terms of wonderful functions, there are as many provisional names as the sands of the Ganges; in terms of essence, they are all called one Bhagavan (World Honored One).' The monk asked: 'Form is emptiness, emptiness is form, what is the principle of this?' The master said in a verse: 'Where there is obstruction, it is not a wall; where there is unobstructedness, do not consider it empty. If people understand it in this way, the mind and form are originally the same.' Asked: 'What is Buddha-nature?' The master said in a verse: 'Buddha-nature is manifestly revealed, sentient beings attached to appearances find it difficult to see. If one realizes that sentient beings have no 'self', what difference is there between my face and the Buddha's face?' Asked: 'What is the place where the supreme person (referring to a person with the highest wisdom) walks?' The master said: 'Like the eyes of a dead person.' Asked: 'What is it like when supreme people meet?' The master said: 'Like the hands of a dead person.' Asked: 'Why has Sudhana (a virtuous youth) not yet traveled all over the worlds in Samantabhadra's body after countless kalpas?' The master said: 'Have you ever traveled all over since countless kalpas?' Asked: 'What is Samantabhadra's body?' The master said: 'Asking about Chang'an (both are in Chang'an, a metaphor for asking a redundant question) in the Hanyuan Hall.' Asked: 'The deceased'
僧向什麼處去。師有偈云。不識金剛體。卻喚作生緣。十方真寂滅。誰在復誰行。師因臨濟示眾赤肉團上有一無位真人。乃有偈曰。萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同個眼。仰山問。人人盡有這個事。只是用不得。師云。恰是請女用。伸云。作么生用。師乃踏倒仰山。山曰。直下似個大蟲。世因名岑大蟲。
(六 己丑) 洞山良價禪師示寂。師會稽人。姓俞氏。幼出家。年二十一往嵩岳受具。者謁南泉值馬祖忌日設齋。泉問眾曰。今日設齋。未審馬祖還來否。眾無對。師乃出對曰。待有伴即來。泉聞之贊曰。此子雖後生卻堪雕琢。師曰。和上莫壓良為賤。次謁溈山問曰。頃聞忠國師有無情說法。良價未究其微。溈曰。我這裡亦有。只是難得其人。曰便請和上道。溈曰。父母所生口終不敢道。曰還有與和上同時慕道者不。溈曰。此去石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師到云巖問。無情說法什麼人得聞。巖曰。無情說法無情得聞。曰和上還聞不。巖曰。我若聞。女即不得聞吾說法也。曰若恁么。即良價不聞和上說法。巖曰。我說女尚不聞。何況無情說法耶。師乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞聲方始知。遂辭。云巖問。什麼
【現代漢語翻譯】 現代漢語譯本 僧人向什麼地方去？ 師父有偈語說：『不認識金剛的真如本體（金剛體，指堅不可摧的佛性），卻把它叫做生滅的因緣（生緣，指輪迴的根本）。十方世界本是真正的寂滅，還有誰在那裡，又有誰在行走呢？』 師父因為臨濟（臨濟，人名）向大眾開示『赤肉團』（赤肉團，指人的肉身）上有一位『無位真人』（無位真人，指不執著于任何位置的真我），於是作偈說：『萬法歸一，不用選擇。既然歸一，誰去選擇，誰又不選擇呢？當下生死的根本就是菩提（菩提，指覺悟）。過去、現在、未來三世的如來（如來，指佛），都具有同一雙眼睛。』 仰山（仰山，人名）問道：『人人都有這個東西（這個事，指佛性），只是用不上。』 師父說：『恰恰是請你來用。』 仰山問道：『怎麼用呢？』 師父便把仰山推倒。仰山說：『直接就像一隻大蟲。』 世人因此稱岑（岑，人名）為『大蟲』。
洞山良價禪師（洞山良價禪師，人名）圓寂。 師父是會稽（會稽，地名）人，姓俞。 年幼出家，二十一歲前往嵩岳（嵩岳，山名）受具足戒。 之後拜訪南泉（南泉，人名），正趕上馬祖（馬祖，人名）的忌日設齋。 南泉問眾人說：『今天設齋，不知道馬祖還來不來？』 眾人無言以對。 師父於是出來回答說：『等待有同伴就來。』 南泉聽了讚歎說：『這孩子雖然年輕，卻可以雕琢。』 師父說：『和尚不要壓良為賤。』 之後拜訪溈山（溈山，山名），問道：『近來聽說忠國師（忠國師，人名）有無情說法，良價還沒有領悟其中的奧妙。』 溈山說：『我這裡也有，只是難以找到那個能理解的人。』 師父說：『請和尚說說看。』 溈山說：『父母所生的口，最終不敢說。』 師父說：『還有與和尚同時修道的人嗎？』 溈山說：『從這裡去，石室相連，有云巖道人（云巖道人，人名）。如果能撥開草叢看到風向，必定會被你所重視。』 師父到達云巖，問道：『無情說法，什麼人能夠聽聞？』 云巖說：『無情說法，無情才能聽聞。』 師父問：『和尚您聽到了嗎？』 云巖說：『如果我聽到了，你就不能聽到我說法了。』 師父說：『如果這樣，那麼良價就聽不到和尚您說法了。』 云巖說：『我說你尚且聽不到，何況是無情說法呢？』 師父於是作偈說：『真奇妙，真奇妙！無情說法不可思議。如果用耳朵聽，終究難以領會，用眼睛聽聲音才能明白。』 於是告辭。 云巖問道：『什麼』
【English Translation】 English version Where is the monk going? The master has a verse saying: 'Not recognizing the Vajra body (金剛體, refers to the indestructible Buddha-nature), it is called the cause of birth and death (生緣, refers to the root of reincarnation). The ten directions are truly in stillness and extinction, who is there, and who is walking?' The master, because Linji (臨濟, a person's name) instructed the assembly, said that on the 'red flesh mass' (赤肉團, refers to the human body) there is a 'true person without position' (無位真人, refers to the true self without attachment to any position), so he composed a verse saying: 'All dharmas are one, no need to choose. Since they are one, who chooses and who does not choose? The root of life and death right now is Bodhi (菩提, refers to enlightenment). The Tathagatas (如來, refers to Buddha) of the three worlds share the same eye.' Yangshan (仰山, a person's name) asked: 'Everyone has this thing (這個事, refers to Buddha-nature), but they just can't use it.' The master said: 'It is precisely inviting you to use it.' Yangshan asked: 'How to use it?' The master then knocked Yangshan down. Yangshan said: 'Directly like a big tiger.' The world therefore called Cen (岑, a person's name) 'Big Tiger'.
Zen Master Dongshan Liangjie (洞山良價禪師, a person's name) passed away. The master was from Kuaiji (會稽, a place name), with the surname Yu. He became a monk at a young age, and at the age of twenty-one, he went to Songyue (嵩岳, a mountain name) to receive full ordination. Later, he visited Nanquan (南泉, a person's name), just in time for the memorial day of Mazu (馬祖, a person's name) to set up a fast. Nanquan asked the assembly: 'Today we set up a fast, I wonder if Mazu will come?' The assembly was speechless. The master then came out and replied: 'He will come when he has a companion.' Nanquan heard this and praised: 'This child, although young, can be carved.' The master said: 'Monk, don't oppress the good as the cheap.' Later, he visited Weishan (溈山, a mountain name) and asked: 'Recently, I heard that National Teacher Zhong (忠國師, a person's name) has insentient beings preaching the Dharma, and Liangjie has not yet understood its subtleties.' Weishan said: 'I also have it here, but it is difficult to find someone who can understand it.' The master said: 'Please tell me, monk.' Weishan said: 'The mouth born of parents ultimately dares not speak.' The master said: 'Are there any fellow practitioners who are practicing at the same time as the monk?' Weishan said: 'From here, the stone chambers are connected, there is Taoist Yunyan (云巖道人, a person's name). If you can clear the grass and see the wind, you will definitely be valued.' The master arrived at Yunyan and asked: 'Insentient beings preaching the Dharma, who can hear it?' Yunyan said: 'Insentient beings preaching the Dharma, insentient beings can hear it.' The master asked: 'Have you heard it, monk?' Yunyan said: 'If I heard it, you would not be able to hear me preaching the Dharma.' The master said: 'If that's the case, then Liangjie can't hear you preaching the Dharma, monk.' Yunyan said: 'I say you can't even hear me, let alone insentient beings preaching the Dharma?' The master then composed a verse saying: 'How wonderful, how wonderful! Insentient beings preaching the Dharma is inconceivable. If you listen with your ears, it is difficult to understand, you can only understand by hearing the sound with your eyes.' Then he bid farewell. Yunyan asked: 'What'
處去。曰雖離和上未卜所止。巖曰。早晚卻來。曰待和上有住處即來。巖曰。自此一去難得相見。師曰。難得不相見。又問巖曰。和上百年後。忽有人問還邈得師真如何抵對。巖曰。但向伊道。即這是。師良久。巖曰。承當這個事大須細審。師猶涉疑。后因過水睹影大悟前旨。因有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。大中末于新豐山接誘學徒。其後盛化于高安之洞山。嘗因云巖忌日修齋。僧問。和上見南泉發跡。為什麼與云巖設齋。曰我不重先師道德。亦不為佛法。只重不為我說破。又僧問。和上還肯先師也無。曰半肯半不肯。曰為什麼不全肯。曰若全肯即孤負先師也。師謂眾曰。知有佛向上人方有語話分。時有僧問。如何是佛向上人。師曰。非常。師問僧。世間何物最苦。僧曰。地獄最苦。師曰。不然。在此衣線下不明大事最苦。師問僧。名什麼。曰某甲。師曰。阿那個是女主人公。曰見只對次。師曰。苦哉苦哉。今時人例皆如此。只是認得驢前馬後將為自己。佛法平沈此之是也。客中辯主尚未分明如何辯得主中主。僧云。如何是主中主。師云。阇黎自道取。曰某甲道得即是客中主。如何是主中主。師曰。恁么道即易。相續也大難。師將
【現代漢語翻譯】 現代漢語譯本 （僧人）告辭離去。（洞山良價）說：『即使離開了云巖和尚，（我）也無法預知（你）將去哪裡。』 （僧人）說：『（我）早晚會回來的。』 （洞山良價）說：『等你師父有了住處，（你）就回來。』 （云巖曇晟）說：『自此一去，（我們）難得再相見。』 （洞山良價）說：『難得不相見。』 （洞山良價）又問云巖曇晟：『和尚百年之後，忽然有人問，還能夠描摹出師父的真容嗎？（我）該如何回答？』 （云巖曇晟）說：『只管向他說道，就是這個。』 （洞山良價）沉默良久。 （云巖曇晟）說：『承當這件事，必須仔細審察。』 （洞山良價）仍然心存疑惑，後來因為過河時看到自己的影子，才大徹大悟之前的旨意，因此作偈說道：『切忌向外去尋求，越求越與我疏遠。我今獨自往前走，處處都能遇到他（渠）。他（渠）現在正是我，我今卻不是他（渠）。應當這樣去領會，才能與如如（Tathata，真如）相契合。』 大中（Daizhong）末年，（洞山良價）在新豐山（Xinfeng Mountain）接引教導學徒，其後在高安（Gaoan）的洞山（Dongshan）盛行教化。曾經因為云巖（Yunyan）的忌日而舉行齋會，有僧人問：『和尚您見過南泉（Nanquan）發跡，為什麼還要為云巖（Yunyan）設齋？』 （洞山良價）說：『我不看重先師的道德，也不是爲了佛法，只是看重他不為我說破。』 又有僧人問：『和尚您還認可先師嗎？』 （洞山良價）說：『一半認可，一半不認可。』 （僧人）問：『為什麼不完全認可？』 （洞山良價）說：『如果完全認可，就辜負了先師。』 （洞山良價）對眾人說：『知道有佛向上人，才有說話的份。』 當時有僧人問：『如何是佛向上人？』 （洞山良價）說：『非常。』 （洞山良價）問僧人：『世間什麼東西最苦？』 僧人說：『地獄最苦。』 （洞山良價）說：『不是這樣。在此衣線下，不明白大事才是最苦。』 （洞山良價）問僧人：『叫什麼名字？』 （僧人）說：『某甲。』 （洞山良價）說：『哪個是女主人公？』 （僧人）說：『就是現在見面對話的這個。』 （洞山良價）說：『苦啊苦啊！現在的人都這樣，只是認得驢前馬後，就當做是自己。佛法因此而衰落沉淪，就是因為這個。客中辯主尚未分明，如何能辯得主中主？』 僧人說：『如何是主中主？』 （洞山良價）說：『阇黎（Ajari，阿阇黎，意為導師）你自己說出來。』 （僧人）說：『某甲說得出來，那就是客中主，如何是主中主？』 （洞山良價）說：『這樣說就容易，相續下去就太難了。』 （洞山良價）將……
【English Translation】 English version (The monk) bid farewell and departed. (Dongshan Liangjie) said, 'Even if you leave Yunyan (Yunyan, name of a monk) , I cannot foresee where (you) will go.' (The monk) said, 'I will return sooner or later.' (Dongshan Liangjie) said, 'When your teacher has a place to settle, you will return.' (Yunyan Tancheng) said, 'Once you leave, it will be difficult for (us) to meet again.' (Dongshan Liangjie) said, 'It's rare not to meet again.' (Dongshan Liangjie) then asked Yunyan Tancheng (Yunyan Tancheng, name of a monk), 'After the master passes away, if someone suddenly asks, can we still depict the master's true appearance? How should (I) answer?' (Yunyan Tancheng) said, 'Just tell him, 'This is it.' (Dongshan Liangjie) remained silent for a long time. (Yunyan Tancheng) said, 'To undertake this matter, one must examine it carefully.' (Dongshan Liangjie) still harbored doubts. Later, when crossing a river and seeing his own reflection, he had a great enlightenment of the previous meaning. Therefore, he composed a verse saying: 'Be sure not to seek it from others, the more you seek, the more distant it becomes from me. Now I go alone, everywhere I meet him (渠). He (渠) is now me, but I am not him (渠). One must understand it in this way to be in accord with Tathata (Tathata, suchness).' In the late Daizhong (Daizhong, a period in Tang Dynasty), (Dongshan Liangjie) received and taught students at Xinfeng Mountain (Xinfeng Mountain, name of a mountain), and later his teachings flourished at Dongshan (Dongshan, name of a mountain) in Gaoan (Gaoan, a place name). Once, on the anniversary of Yunyan's (Yunyan, name of a monk) death, he held a vegetarian feast. A monk asked, 'Venerable, you have seen Nanquan (Nanquan, name of a monk) rise to prominence, why do you still hold a feast for Yunyan (Yunyan, name of a monk)?' (Dongshan Liangjie) said, 'I do not value the former teacher's morality, nor is it for the sake of the Buddha Dharma, but I only value that he did not explain it to me.' Another monk asked, 'Venerable, do you still approve of the former teacher?' (Dongshan Liangjie) said, 'Half approve, half disapprove.' (The monk) asked, 'Why not fully approve?' (Dongshan Liangjie) said, 'If I fully approve, I would be letting down the former teacher.' (Dongshan Liangjie) said to the assembly, 'Only those who know there is something beyond the Buddha have a share in the conversation.' At that time, a monk asked, 'What is a person who goes beyond the Buddha?' (Dongshan Liangjie) said, 'Extraordinary.' (Dongshan Liangjie) asked a monk, 'What is the most bitter thing in the world?' The monk said, 'Hell is the most bitter.' (Dongshan Liangjie) said, 'That is not so. Under this robe, not understanding the great matter is the most bitter.' (Dongshan Liangjie) asked a monk, 'What is your name?' (The monk) said, 'So-and-so.' (Dongshan Liangjie) said, 'Which one is the female protagonist?' (The monk) said, 'The one who is seeing and answering right now.' (Dongshan Liangjie) said, 'Bitter, bitter! People these days are all like this, only recognizing what is in front of the donkey and behind the horse, and taking it as themselves. The decline and fall of the Buddha Dharma is due to this. The guest has not yet clearly distinguished the master within the guest, how can he distinguish the master within the master?' The monk said, 'What is the master within the master?' (Dongshan Liangjie) said, 'Ajari (Ajari, a sanskrit word meaning teacher) , you say it yourself.' (The monk) said, 'If I can say it, then that is the master within the guest. What is the master within the master?' (Dongshan Liangjie) said, 'It is easy to say it like that, but it is very difficult to continue it.' (Dongshan Liangjie) will...
示寂。謂眾曰。吾有閑名在。誰為吾除得。眾皆無對。有沙彌曰。請和上法號。師曰。吾閑名已謝。問和上違和。還有不病者不。曰有。僧曰。不病者還看和上不。曰老僧看他有分。曰和上爭得看他。師曰。老僧看他時不見有病。又曰。離此殼漏子向什麼處與吾相見。眾無對。遂剃髮披衣令撞鐘湛然而寂。時學徒千餘人。號慟移時。師忽開眸曰。夫出家人心不附物是真修行。勞生息死於悲何有。乃召主事僧令辨愚癡齋一中。蓋責其徒戀情也。至七日食具方備。師隨眾齋畢。復謂眾曰。僧家無事。大率臨行之際勿須諠動。明日浴罷端坐長往。壽六十三。臘四十二。謚悟本禪師。塔曰寂覺。
(七) 是歲五月。帝幸安國寺。賜國師知玄寶座。高二丈。材用沉香涂髹。縷龍鳳葩蔿金鈿之。上施復座陳經幾其前。四隅立瑞鳥神人。高數赤。磴道以升。前被繡囊錦襜。珍麗絕甚。時宮中日齋萬僧。帝自為讚唄。宰相蕭仿諫以為天竺法割愛取滅非帝王躬踐。今筆梵言口梵音。不若徴謬賞濫罰振殃祈福。況佛者可以悟取。不可以相求。懿宗雖不納然嘉美其言。玄姓陳氏。世號陳菩薩。三學洞貫名蓋一時。異跡尤多。及僖宗避巢賊幸城都。遣御史郭遵赍璽書徴赴行在。帝素重其名。引對大悅。賜號悟達國師。留行宮久之。辭歸
九隴。忽定中見菩薩降其室。摩玄頂演深妙音而慰安之。言訖即隱。俄一珠入玄左股。隆起楚甚。上有晃錯二字。玄知夙債也。即右脅安臥而逝。著述凡二十餘萬言。行於世。弟子僧徹。徹弟子覺暉。俱有重名。三世為僧統。或謂玄前身蓋漢川三學山知鉉法師。鉉在世嘗講十地品。感地變金色。及終感病。與玄絕類。
(八 庚寅) 咸通十一年相國裴休薨。休字公美。孟州人。兒時與兄弟偕隱。晝講經夜著書。終年不出戶。有饋鹿者。諸生薦之。休不食曰。蔬食猶不足。今一啖肉后何以繼。擢進士第累更內任。嚐出刺洪州。一日入龍興寺觀壁畫。嘆曰。容儀可觀。高僧何在。時有數僧對不愜。休曰。此間莫有禪者么。僧云。近一僧至似禪者。休命召。乃黃檗運禪師。時未顯名。休以前問扣之。運高聲曰。裴休。休應諾。運曰。在什麼處。休豁然從此契入。遂迎入府第旦夕問法。及移鎮宛陵。亦命與俱。由是深徹法源。復與圭峰密禪師道緣尤密。大中時執政六年。次歷諸鎮節度。薨年七十有四。休能文章。書揩遒媚有體法。為人醞藉。操守嚴正進止雍閑。宣宗嘗曰。休真儒者。居常不御酒肉。著釋氏文數萬言。其圭峰禪源諸詮序曰。禪師集禪源諸詮為禪藏而都序之。休曰。未嘗有也。自如來現世隨機立教。菩薩
【現代漢語翻譯】 現代漢語譯本：九隴（地名）。忽然在禪定中看見菩薩降臨到他的房間，摩頂並用深奧微妙的聲音安慰他。說完就隱去了。不久，一顆珠子進入玄的左股，隆起非常明顯，上面有『晃錯』二字。玄知道這是前世的債務。於是右脅安臥而逝。著述共有二十餘萬字，流傳於世。弟子僧徹，僧徹的弟子是覺暉，都有很高的名望，三世都擔任僧統。有人說玄的前身大概是漢川三學山的知鉉法師。知鉉在世時曾經講解《十地品》，感應到大地變成金色，以及臨終時所患的疾病，都與玄非常相似。
（八 庚寅）咸通十一年，相國裴休去世。裴休字公美，孟州人。小時候與兄弟們一起隱居，白天講經，晚上著書，終年不出門。有人送鹿給他，學生們勸他吃。裴休不吃，說：『吃蔬菜還不夠，現在吃一次肉，以後怎麼辦？』考中進士后，多次擔任朝廷的官職。曾經出任洪州刺史。一天，進入龍興寺觀看壁畫，感嘆道：『容貌儀表可觀，高僧在哪裡呢？』當時有幾個僧人回答得不合他的心意。裴休說：『這裡難道沒有禪者嗎？』僧人說：『最近來了一個僧人，好像是禪者。』裴休命人召見，是黃檗運禪師。當時黃檗運禪師還沒有顯揚名聲。裴休用以前的問題請教他，黃檗運禪師高聲說：『裴休！』裴休應諾。黃檗運禪師說：『在什麼地方？』裴休豁然開悟，從此契入禪理。於是迎接他到府邸，早晚請教佛法。等到調任宛陵鎮守時，也命令黃檗運禪師一同前往。因此對佛法的根源有了深刻的理解。又與圭峰密禪師的道緣尤其深厚。大中時期，執政六年，之後歷任各鎮節度使。去世時七十四歲。裴休擅長文章，書法楷書遒勁秀美，有法度。為人溫和謙遜，操守嚴正，舉止雍容閒雅。宣宗曾經說：『裴休真是儒者。』平時不喝酒不吃肉，著述關於佛教的文章數萬字。他的《圭峰禪源諸詮序》說：禪師將禪源諸詮彙集成禪藏並作總序。裴休說：『從未有過這樣的事。』自從如來佛出現在世間，隨機施教，菩薩
【English Translation】 English version: Jiulong (place name). Suddenly, in meditation, he saw a Bodhisattva descend into his room, touching his head and comforting him with profound and subtle sounds. After speaking, the Bodhisattva disappeared. Soon after, a pearl entered Xuan's left thigh, swelling up noticeably, with the characters 'Huang Cuo' on it. Xuan knew this was a debt from a previous life. Then he passed away lying on his right side. His writings totaled more than two hundred thousand words, circulating in the world. His disciple was Monk Che, and Monk Che's disciple was Juehui, both of whom had great reputations, serving as Sangha administrators for three generations. Some say that Xuan's previous life was likely the Dharma Master Zhixuan of Sanxue Mountain in Hanchuan. When Zhixuan was alive, he once lectured on the 'Ten Stages Sutra', causing the earth to turn golden, and the illness he suffered at the end of his life was very similar to Xuan's.
(8th, Gengyin) In the eleventh year of Xiantong, Chancellor Pei Xiu passed away. Pei Xiu's courtesy name was Gongmei, and he was from Mengzhou. In his childhood, he lived in seclusion with his brothers, lecturing on scriptures during the day and writing books at night, never leaving his house all year round. Someone sent him a deer, and the students urged him to eat it. Pei Xiu refused, saying, 'Vegetables are not enough, how can I continue after eating meat once?' After passing the imperial examination, he held various positions in the court. He once served as the governor of Hongzhou. One day, he entered Longxing Temple to view the murals and sighed, 'The appearance and demeanor are admirable, where are the eminent monks?' At that time, several monks answered unsatisfactorily. Pei Xiu said, 'Is there no Chan practitioner here?' The monks said, 'Recently, a monk came who seems to be a Chan practitioner.' Pei Xiu ordered him to be summoned, and it was Chan Master Huangbo Yun. At that time, Chan Master Huangbo Yun had not yet become famous. Pei Xiu asked him the previous question, and Chan Master Huangbo Yun loudly said, 'Pei Xiu!' Pei Xiu responded. Chan Master Huangbo Yun said, 'Where is it?' Pei Xiu suddenly awakened and entered the path of Chan from then on. So he welcomed him to his residence and asked about the Dharma morning and evening. When he was transferred to guard Wanling, he also ordered Chan Master Huangbo Yun to go with him. Therefore, he had a deep understanding of the source of the Dharma. He also had a particularly deep connection with Chan Master Guifeng Mi. During the Dazhong period, he was in power for six years, and then served as the Jiedushi of various towns. He died at the age of seventy-four. Pei Xiu was skilled in writing, and his calligraphy in regular script was vigorous and beautiful, with a sense of law. He was gentle and modest, with strict integrity, and his demeanor was graceful and leisurely. Emperor Xuanzong once said, 'Pei Xiu is truly a Confucian scholar.' He usually did not drink alcohol or eat meat, and wrote tens of thousands of words about Buddhism. His preface to 'Guifeng's Various Commentaries on Chan Sources' says: The Chan master compiled various commentaries on Chan sources into a Chan collection and wrote a general preface. Pei Xiu said, 'There has never been such a thing.' Since the Tathagata Buddha appeared in the world, teaching according to circumstances, Bodhisattvas
間生隨病指藥。故一代時教。開深淺之三門。一真如心。演性相之別法。馬龍二士。皆弘調御之說。而空性異宗。能秀二師俱傳達磨之心。而頓漸殊稟。天臺專依三觀。牛頭無有一法。江西舉體全真。荷澤直指知見。其他空有相破真妄相攻。反奪順取密指顯說。故西域中夏其宗實繁。良以病有千源藥生多品。投機隨器不得一同。雖俱為證悟之門。儘是正真之道。然諸宗門下通少局多。故數十年來師法益壞。以承稟為門戶。各自開張。以經論為戈矛。互相攻擊。情隨函矢而遷變。法逐人我以高低。是非紛拏莫能辨析。則曏者世尊菩薩諸方教宗。適足以起諍後人增煩惱病。何利益之有哉。圭峰禪師久而嘆曰。予丁此時不可默矣。於是以如來三種教義。印禪宗三種法門。融瓶槃釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順。據會要而來者同趨。尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之同異。遮表之回互。權實之淺深。通局之是非。莫不提耳而告之。指掌而示之。顰呻以吼之。柔和以誘之。乳而藥之。恐性命之夭殤也。保而護之。念水火之漂焚也。揮而散之。悲斗諍之牢固也。大明不能破長夜之昏。慈父不能保身後之子。若吾師者。捧佛日而委曲回照。疑曀盡除。順佛心
【現代漢語翻譯】 現代漢語譯本： 根據不同的病癥施用不同的藥物。因此，一代時教（指佛陀一代的教化），開出了深淺不同的三門（指戒、定、慧三學）。一真如心（指眾生本具的清凈心性），演說了性相各異的法門。馬鳴（Aśvaghoṣa）和龍樹（Nāgārjuna）二位菩薩，都弘揚了調御（指調伏煩惱）的學說，但空性和有宗（指唯識宗）有所不同。慧能（Huineng）和神秀（Shenxiu）二位禪師都傳達了達磨（Bodhidharma）的心法，但頓悟和漸悟的稟賦各異。天臺宗專門依據三觀（指空觀、假觀、中觀），牛頭宗則認為沒有一法可得。江西禪宗（指洪州宗）全體展現真如，荷澤禪宗（指荷澤神會一派）直接指點知見。其他宗派或空有相破，或真妄相攻，或反奪順取，或密指顯說。因此，西域（指印度）和中夏（指中國）的宗派實在繁多。這實在是由於病有千源，藥生多品，投機隨器，不能相同。雖然都是爲了證悟的門徑，也都是正真之道，但各宗門下，通達者少，侷限者多。因此，近數十年來，師法日益敗壞，以承稟為門戶，各自開張；以經論為戈矛，互相攻擊。情隨函矢而遷變，法逐人我以高低。是非紛爭，莫能辨析。那麼，世尊（釋迦牟尼佛）、菩薩以及諸方教宗，豈不是適足以引起後人爭端，增加煩惱病嗎？有什麼利益可言呢？圭峰禪師（指宗密）長久嘆息說：『我生於此時，不可沉默啊！』於是以如來三種教義（指法、報、應三身），印證禪宗三種法門（指息妄修心、泯絕無寄、直顯心性）。融瓶、槃、釵、釧為一金，攪酥、酪、醍醐為一味。振綱領而舉者皆順，據會要而來者同趨。尚且恐怕學者難以明白，又直接指示宗源的本末，真妄的和合，空性的隱顯，法義的差別，頓漸的同異，遮表的回互，權實的淺深，通局的是非，沒有不提耳而告之，指掌而示之，顰呻以吼之，柔和以誘之的。像用乳汁來餵養，又用藥物來治療，是恐怕性命夭折啊！像保衛和守護，是念及水火的漂焚啊！像揮斥和驅散，是悲憫鬥爭的牢固啊！大明（指智慧）不能破除長夜的昏暗，慈父不能保全身後的兒子。像我的老師那樣，捧著佛日而委曲回照，疑雲和陰霾全部消除，順應佛心。
【English Translation】 English version: Administering medicine according to the specific illness. Therefore, the teachings of a whole era (referring to the Buddha's teachings throughout his life) open three doors of varying depths (referring to the three learnings of morality, concentration, and wisdom). The one true mind (referring to the inherent pure nature of all beings) expounds different Dharma gates of nature and characteristics. The two Bodhisattvas, Aśvaghoṣa (馬鳴) and Nāgārjuna (龍樹), both propagated the teachings of taming (referring to taming afflictions), but the emptiness and existence schools (referring to the Yogācāra school) differ. The two Chan masters, Huineng (慧能) and Shenxiu (神秀), both transmitted the mind Dharma of Bodhidharma (達磨), but their endowments for sudden and gradual enlightenment differ. The Tiantai school specifically relies on the three contemplations (referring to the contemplation of emptiness, provisional existence, and the middle way), while the Niutou school believes that no Dharma can be obtained. The Jiangxi Chan school (referring to the Hongzhou school) entirely manifests true reality, and the Heze Chan school (referring to the Heze Shenhui's lineage) directly points to knowledge and views. Other schools either break emptiness and existence, or attack truth and falsehood, or reverse and seize, or subtly point and explicitly explain. Therefore, the schools in the Western Regions (referring to India) and China are truly numerous. This is truly because illnesses have a thousand sources, and medicines have many varieties, adapting to the opportunity and following the vessel, not being able to be the same. Although they are all paths for enlightenment and all are true paths, within each school, there are few who are comprehensive and many who are limited. Therefore, in recent decades, the teacher's Dharma has increasingly deteriorated, taking lineage as a gateway, each opening up their own; taking scriptures and treatises as spears and shields, attacking each other. Emotions change with the direction of the arrow, and the Dharma follows the ego to rise and fall. Disputes of right and wrong are numerous, and no one can distinguish them. Then, wouldn't the World Honored One (Śākyamuni Buddha), Bodhisattvas, and the teaching sects of all directions be just enough to cause disputes among later generations and increase the illness of afflictions? What benefit is there? Chan Master Guifeng (宗密) sighed for a long time, saying, 'I am born at this time, I cannot remain silent!' Therefore, he uses the three teachings of the Tathagata (referring to the three bodies of Dharma, Reward, and Manifestation) to verify the three Dharma gates of Chan (referring to ceasing delusion and cultivating the mind, extinguishing and abandoning all attachments, and directly revealing the mind nature). He melts bottles, pans, hairpins, and bracelets into one gold, and stirs ghee, cheese, and cream into one flavor. Those who raise the guiding principles all follow, and those who come according to the essentials all tend towards the same. Still fearing that scholars may find it difficult to understand, he directly points out the beginning and end of the source of the school, the harmony of truth and falsehood, the hidden and manifest of emptiness, the differences in Dharma meanings, the similarities and differences of sudden and gradual, the mutual return of concealment and expression, the shallowness and depth of provisional and real, and the right and wrong of comprehensive and limited, without failing to tell them by the ear, show them by the palm, roar with a frown, and entice them with gentleness. Like feeding with milk and treating with medicine, it is fearing that life will be cut short! Like protecting and guarding, it is mindful of the burning of water and fire! Like waving and dispersing, it is compassionate for the firmness of strife! Great brightness (referring to wisdom) cannot break the darkness of the long night, and a compassionate father cannot protect his son after death. Like my teacher, holding the Buddha's sun and turning back to shine in detail, all doubts and hazes are eliminated, conforming to the Buddha's mind.
而橫亙大悲。窮劫蒙益。是則世尊為闡教之主。吾師為會教之人。本末相符遠近相照。可謂畢一代時教之能事矣。或曰。自如來滅后。未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖秘藏密契之道乎。答曰。佛於法華經涅槃會上。亦以融為一味。但昧者不覺。故涅槃經云。迦葉菩薩曰。諸佛有露語而無密藏。世尊讚歎曰。如來之言開發顯露清凈無翳。愚人不解謂之秘藏。智者了達則不名藏。此其證也。故王道興則外戶不閉而守在夷狄。佛道備則諸法總持而防在外魔。不當復執情攘臂于其間也。嗚呼後學當取信於佛。無取信於人。當取證於本法。無取證於末習。能如是則可以報圭峰之劬勞德矣。
(九 癸巳) 咸通十四年三月庚午。詔兩街僧于鳳翔法門寺迎佛骨。於是以金銀為剎珠玉為帳。孔鷸周飾之。小者尋丈。高者倍之。刻檀為檐柱。陛墄涂黃金。每一剎數百人舉之。香輿前後系道。綴玉琴瑟幡蓋殊彩以為幢旌。費不貲。限以四月八日至京師。彩觀夾道。天子御安福門樓迎拜。引入內道場。三日後出京城諸寺。詔賜兩街僧金帛。京師耆老及見元和事者悉厚賜。所過鄉聚皆裒土為剎。相望於途光景晝見。京城高貲相與集大衢。作僧臺縵闕。注水銀為池。金玉為樹。集桑門羅像設。考鼓鳴螺繼日
【現代漢語翻譯】 現代漢語譯本： 橫亙著廣大的慈悲，在漫長的劫數中使眾生受益。這樣看來，世尊是闡述教義的主導者，而我們的老師（圭峰禪師）是融會貫通教義的人。從根本到枝末相互符合，從遠古到現代相互照應，可以說是窮盡了一代時教的全部功用了。或許有人會問：『自從如來佛涅槃后，未曾有人大規模地融會貫通各宗派。現在一旦違背宗派的宗旨而不堅守，廢棄門戶的防衛而不據守，這難道不是違背了秘藏密契的教義嗎？』回答說：『佛在《法華經》和《涅槃經》的法會上，也以融會貫通為唯一的真味，只是愚昧的人不覺察罷了。』所以《涅槃經》中說，迦葉菩薩（Kasyapa Bodhisattva）說：『諸佛有顯露的言語而沒有秘密的隱藏。』世尊讚歎說：『如來的言語開發顯露，清凈沒有遮蔽。愚笨的人不理解，就稱之為秘藏；聰明的人瞭解通達，就不叫做隱藏。』這就是證明。所以王者之道興盛，那麼外面的門戶就不需要關閉，而防守在於邊遠的民族；佛道完備，那麼一切法都總括掌握，而防備在於外面的邪魔。不應當再執著于情見，揮舞手臂地爭論于其中了。唉！後來的學習者應當相信佛，不要相信人；應當從根本的佛法中求證，不要從末流的習氣中求證。能夠這樣，就可以報答圭峰禪師（Guifeng）的辛勤勞作的恩德了。 咸通十四年三月庚午，皇帝下詔令兩街的僧人在鳳翔法門寺（Famen Temple）迎請佛骨（Buddha's relics）。於是用金銀做成塔剎，用珠玉做成帷帳，用孔雀羽毛裝飾。小的有一尋或一丈長，高的則比這大一倍。用檀木雕刻成屋檐的柱子，臺階塗上黃金。每一個塔剎都需要數百人抬舉。香車前後相連，繫著綴玉的琴瑟，幡蓋等各種顏色的裝飾品作為幢幡。花費的錢財不計其數。限定在四月八日到達京師。彩色的觀禮臺夾在道路兩旁，皇帝在安福門樓（Anfu Gate Tower）迎接跪拜。將佛骨引入內道場。三天後送出京城各寺廟。皇帝下詔賞賜兩街的僧人金銀綢緞。京城的老年人和見過元和年間迎佛骨盛事的人都得到了豐厚的賞賜。佛骨所經過的鄉村都堆土做成塔剎，在道路上遙遙相望，光彩在白天都能看見。京城富裕的人家一起聚集在大街上，搭建僧臺，用綢緞做成城樓。注入水銀作為池塘，用金玉做成樹木。聚集僧人，陳列佛像，敲擊鼓和海螺的聲音日夜不停。
【English Translation】 English version: Extending across vast compassion, benefiting beings throughout endless kalpas. Thus, the World Honored One (世尊, Shìzūn, the Buddha) is the master who elucidates the teachings, while our teacher (圭峰禪師, Guifeng Chánshī) is the one who integrates and harmonizes the teachings. From root to branch, they correspond; from ancient times to the present, they illuminate each other. It can be said that they have exhausted the complete function of the teachings of an entire era. Someone might ask: 'Since the Nirvana of the Tathagata (如來, Rúlái, the Buddha), no one has ever extensively integrated and connected the various schools. Now, if we violate the tenets of the schools and fail to uphold them, abandon the defenses of the gates and fail to guard them, wouldn't this be contrary to the teachings of the secret treasury and the secret agreement?' The answer is: 'The Buddha, in the Dharma Assembly of the Lotus Sutra (法華經, Fǎhuá Jīng) and the Nirvana Sutra (涅槃經, Nièpán Jīng), also integrated them into one flavor, but the ignorant are unaware of it.' Therefore, the Nirvana Sutra says, Kasyapa Bodhisattva (迦葉菩薩, Jiāyè Púsà) said: 'The Buddhas have revealed words but no secret treasures.' The World Honored One praised, saying: 'The words of the Tathagata are developed and revealed, pure and without obscuration. The foolish do not understand and call it a secret treasure; the wise understand and penetrate it, so it is not called a treasure.' This is the proof. Therefore, when the way of the king flourishes, the outer doors do not need to be closed, and the defense lies in the distant tribes; when the Buddha's way is complete, then all dharmas are grasped and held, and the defense lies in the external demons. We should no longer cling to emotional views and wave our arms in argument about them. Alas! Later learners should trust in the Buddha, not in people; they should seek proof in the fundamental Dharma, not in the habits of the superficial. If they can do this, they can repay the diligent labor and virtue of Guifeng. In the Gengwu day of the third month of the fourteenth year of Xiantong (咸通), the emperor issued an edict ordering the monks of the two streets to welcome the Buddha's relics (佛骨, Fógǔ) at Famen Temple (法門寺, Fǎmén Sì) in Fengxiang (鳳翔). Thereupon, they made stupa finials of gold and silver, and canopies of pearls and jade, and decorated them with peacock feathers. The small ones were one xun or one zhang long, and the tall ones were twice as large. They carved sandalwood into the pillars of the eaves, and the steps were painted with gold. Each stupa finial required hundreds of people to lift it. Incense carriages were connected one after another, tied with jade-decorated zithers and lutes, and banners and canopies of various colors were used as standards. The cost was immeasurable. It was limited to arriving in the capital on the eighth day of the fourth month. Colorful viewing stands lined both sides of the road, and the emperor greeted and bowed at the Anfu Gate Tower (安福門樓, Ānfú Ménlóu). The Buddha's relics were brought into the inner dojo. Three days later, they were sent out to the temples in the capital. The emperor issued an edict to reward the monks of the two streets with gold, silver, and silk. The elders of the capital and those who had seen the grand event of welcoming the Buddha's relics in the Yuanhe era were all generously rewarded. The villages that the Buddha's relics passed through all piled up earth to make stupas, which could be seen from afar on the road, and the light could be seen during the day. The wealthy families of the capital gathered together on the main streets to build monk platforms and make towers of silk. They poured mercury as ponds and made trees of gold and jade. They gathered monks, displayed Buddha statues, and the sounds of drums and conch shells continued day and night.
夜。下詔曰。朕以寡德纘承洪業十有四年。頃值寇興王師未息。朕憂勤在位愛育生靈。遂尊崇釋教至重玄門。迎請真身為百姓祈福。今人陷之眾隘塞路岐。載念狴牢寢興在慮。嗟我黎人陷於刑辟。況漸當暑毒繫於縲紲。京畿及天下諸州府見禁囚。遞減死一等。明年四月詔送佛骨歸於鳳翔。都人耆耋辭餞皆鳴咽流涕。
新史贊曰。人之惑怪神也甚哉。若佛者特西域一槁人耳。裸頂露足。以乞食自資。臞辱其身。屏營山樊。行一概之苦。本無求於人。徒屬稍稍從之。然其言荒茫漫靡夷幻變現。善推不驗無實之事。以鬼神死生貫為一條。據之不疑。掊嗜慾棄親屬。大抵與黃老相出入。至漢十四葉書入中國。跡夫生人之情。以耳目不際為奇。以不可知為神。以物理之外為畏。以變化無方為聖。以生而死。死而復生。回覆償報歆艷其間為或。然以賤近貴遠為喜。鞮譯差舛不可研詰。華人之譎誕者。又攘莊周列禦寇之說佐其高。層累架騰直出其表。以無上不可加為勝。妄相夸協而唱其風。於是自天子逮庶人。皆震動而奉祀之。初宰相王縉以緣業事佐代宗。始作內道場。晝夜梵唄冀禳寇戎。大作盂蘭肖祖宗像分供寺塔。為賤臣嘻笑。至憲宗遂迎佛骨于鳳翔。內之宮中。韓愈指言其弊。帝怒竄愈。瀕死。憲亦弗克天年幸福而禍。
【現代漢語翻譯】 現代漢語譯本： 夜裡，皇帝下詔說：『我以淺薄的德行繼承先輩的偉大事業已經十四年了。近來正值叛亂發生，軍隊征戰未停。我憂心操勞，關愛百姓。於是尊崇佛教，極其重視道教。迎請佛的真身，為百姓祈福。現在人們陷入困境，道路被堵塞。想到監獄裡的犯人，我寢食難安。可嘆我的百姓遭受刑罰。況且漸漸進入暑熱時節，囚犯被關在牢獄裡。京城及天下各州府的在押囚犯，可以依次減刑，死刑減為一等。』明年四月，皇帝下詔將佛骨送回鳳翔。京城的老人們送別時都嗚咽流淚。
新史的評論說：人們迷惑于怪異神靈，真是太厲害了。所謂的佛，不過是西域的一個老朽之人罷了。光著頭，赤著腳，靠乞討為生。使自己的身體瘦弱受辱，隱居在山林之中。實行一概的苦行，本來對人沒有什麼要求。只是跟隨他的人漸漸多了起來。然而他的言論荒誕空虛，漫無邊際，變化莫測。善於推崇那些無法驗證、沒有實際的事情。用鬼神和生死輪迴貫穿成一套理論，堅持不懷疑。拋棄嗜慾，拋棄親屬。大體上與黃老之說相近。到了漢朝第十四代，佛教的書籍傳入中國。考察人們的情感，把耳目不能接觸到的事物看作是奇異的，把不可知的事物看作是神秘的，把物理之外的事物看作是可怕的，把變化無常的事物看作是神聖的，把生而死，死而復生，輪迴償報看作是迷惑。然而又以輕賤近處的事物為厭惡，以珍貴遠處的事物為喜愛。翻譯上的差異和錯誤，無法研究考證。那些狡猾虛誕的中國人，又拿莊周（Zhuang Zhou）和列禦寇（Lie Yukou）的學說來輔助他們的高論，層層疊加，直接超出其表面意義。以無上不可加為勝，胡亂誇大附和，宣揚這種風氣。於是從天子到百姓，都震驚而奉祀他。當初宰相王縉（Wang Jin）因為前世的因緣之事輔佐代宗（Daizong），開始建造內道場，日夜誦經，希望消除叛亂。大做盂蘭盆會，製作祖宗的畫像，分放在寺廟和佛塔中供奉，被那些地位低下的臣子嘲笑。到了憲宗（Xianzong）就迎佛骨于鳳翔（Fengxiang），放入宮中。韓愈（Han Yu）指出了其中的弊端，皇帝憤怒地將韓愈流放，韓愈瀕臨死亡。憲宗也沒有獲得長壽和幸福，反而招致了災禍。
【English Translation】 English version: At night, the emperor issued an edict saying, 'I, with meager virtue, have inherited the great undertaking of my predecessors for fourteen years. Recently, rebellions have arisen, and the army's campaigns have not ceased. I am worried and diligent in my position, loving and nurturing the people. Therefore, I venerate Buddhism and highly value Taoism. I welcome the Buddha's true body to pray for blessings for the people. Now people are trapped in difficulties, and roads are blocked. Thinking of the prisoners in jail, I cannot sleep or eat in peace. Alas, my people suffer punishment. Moreover, as the hot season gradually approaches, prisoners are confined in prisons. The prisoners held in custody in the capital and all the prefectures of the empire can be successively reduced in sentence, with death sentences reduced by one degree.' In the fourth month of the following year, the emperor issued an edict to send the Buddha's bones back to Fengxiang (Fengxiang). The elders of the capital wept and sobbed as they bid farewell.
The new history comments: People are so deluded by strange spirits and gods. The so-called Buddha is just an old, withered man from the Western Regions. Bareheaded and barefoot, he relies on begging for a living. He makes his body thin and humiliated, and lives in seclusion in the mountains. He practices all kinds of asceticism and originally has no demands on people. It is just that more and more people gradually follow him. However, his words are absurd and empty, boundless, and unpredictable. He is good at promoting unverifiable and unreal things. He uses ghosts, gods, and the cycle of life and death to string together a theory, insisting on it without doubt. He abandons desires and relatives. In general, it is similar to the doctrines of Huang-Lao (Huang-Lao). By the fourteenth generation of the Han Dynasty, Buddhist books were introduced into China. Examining people's emotions, they regard things that the eyes and ears cannot perceive as strange, things that cannot be known as mysterious, things beyond the physical world as fearful, and things that are constantly changing as sacred, and they regard birth and death, death and rebirth, and the cycle of retribution as confusing. However, they dislike cheap and near things and like precious and distant things. The differences and errors in translation cannot be studied and verified. Those cunning and deceitful Chinese people then use the theories of Zhuang Zhou (Zhuang Zhou) and Lie Yukou (Lie Yukou) to assist their high-sounding arguments, layering them up and directly exceeding their superficial meaning. They take unsurpassed and unaddable as victory, exaggerating and echoing each other, and promoting this trend. Therefore, from the emperor to the common people, they are all shocked and worship him. At first, Prime Minister Wang Jin (Wang Jin) assisted Emperor Daizong (Daizong) because of the karmic affairs of his previous life, and began to build an inner Taoist temple, chanting scriptures day and night, hoping to eliminate the rebellion. He made a grand Ullambana Festival, making portraits of ancestors, and placing them in temples and pagodas for worship, which was ridiculed by those low-ranking officials. When it came to Emperor Xianzong (Xianzong), he welcomed the Buddha's bones to Fengxiang (Fengxiang) and placed them in the palace. Han Yu (Han Yu) pointed out the drawbacks, and the emperor angrily exiled Han Yu, who was on the verge of death. Xianzong also did not obtain longevity and happiness, but instead brought disaster upon himself.
無乃左乎。懿宗不君精爽奪迷。復蹈前車而覆之。興哀無知之場。丐庇百解之胾。以死自誓無有顧籍。流涕拜伏。雖事宗廟上帝無以進焉。屈萬乘之貴。自等於古胡。數千載而遠以身為殉。嗚呼運痑祚殫。天告之矣。懿不三月而殂。唐德之不競。厥有來哉。
論曰。甚矣宋景文公詆譭吾先師之厚也。屢欲直其辭而為之解嘲。及得大顛對退之之論。李節贈疏言之敘。凡予所欲言者彼既言矣。故不別論。且憲懿二宗誠為崇奉太過。至於高祖沙汰三教。詔下而位移。武宗大滅釋氏。未逾歲而被禍。此亦不得不懼也。雖然真佛也者聖凡之大本也。體與太虛等遍。用與眾庶同功。無為而無所不為。無在而無所不在。然則心外見佛而過奉之者。非正見也。昧乎大本而故毀之者。即自毀也。景文斥其奉之之弊。而匿其毀之之失。豈良史之謂哉。
(十 甲午) 僖宗儼。懿第五子。十一即位。年二十七崩。葬靖陵。改乾符○(是歲并州民生子二頭四手○濮賊玉仙芝聚眾于長垣)。
(乙未) ○(高駢破南詔○玉仙芝作亂黃巢應之)。
(己亥) 是歲十一月兩日並出而鬥。
(庚子) 改廣明○(田令孜奉天子西走○巢賊入長安國號大齊建元金統○李克用奔達旦)。
(辛丑) 改中和(上
【現代漢語翻譯】 現代漢語譯本：恐怕是偏頗了吧。懿宗皇帝昏庸，精神被奪，執迷不悟，重蹈覆轍。他興建毫無意義的哀悼場所，乞求百般化解災禍的祭祀，以死來發誓，毫無顧忌。他流著眼淚，拜倒在地，即使是祭祀宗廟上帝，也沒有比這更過分的了。他屈尊萬乘之尊，把自己等同於古代的胡人，歷經數千年之久，以身殉佛。唉！國運衰微，天命將盡，上天已經昭告了。懿宗皇帝不到三個月就駕崩了，唐朝的德行衰敗，大概就是因為這個原因吧。
評論說：宋景文公詆譭我的先師，實在是太過分了。我多次想為他的言辭辯解，開脫。等到我得到了大顛和尚與韓愈辯論的言論，以及李節贈送給韓愈的疏言的序言，凡是我想要說的，他們都已經說過了，所以我就不再另外評論了。而且憲宗和懿宗兩位皇帝，確實是崇奉佛教太過分了。至於唐高祖沙汰佛教，詔令下達后就失去了皇位；武宗大肆滅佛，不到一年就遭遇了禍患。這也是不得不懼怕的。雖然真正的佛，是聖人和凡人的根本，他的本體與太虛一樣廣大，他的作用與民眾的功用相同，無為而無所不為，無處不在。然而，在心外見佛，過度崇奉他的人，不是正確的見解。不明白這個根本，而故意詆譭他的人，就是自我毀滅。景文公斥責了崇奉佛教的弊端，卻隱瞞了詆譭佛教的過失，這難道是良史應該做的嗎？
(十 甲午) 僖宗李儇（Xi Zong Li Xuan），是懿宗的第五個兒子，十一歲即位，二十七歲駕崩，葬在靖陵。改年號為乾符。（這一年并州百姓生下的孩子有兩個頭，四隻手。濮州的賊寇玉仙芝（Yu Xianzhi）在長垣聚集民眾作亂）。
(乙未) （高駢（Gao Pian）攻破南詔（Nanzhao）。玉仙芝作亂，黃巢（Huang Chao）響應他）。
(己亥) 這一年十一月，兩日同時出現並相互爭鬥。
(庚子) 改年號為廣明。（田令孜（Tian Lingzi）護送天子向西逃亡。黃巢賊寇攻入長安，建立國號為大齊，年號為金統。李克用（Li Keyong）投奔達旦（Dadan））。
(辛丑) 改年號為中和。
【English Translation】 English version: Isn't this perhaps biased? Emperor Yizong (Emperor Yizong) was fatuous, his spirit was seized, and he was deluded, repeating the mistakes of the past. He built meaningless places of mourning, begging for sacrifices to resolve disasters in every way, vowing with his death, without any regard. He shed tears and prostrated himself, even in the worship of ancestral temples and the Supreme God, nothing could exceed this. He humbled the nobility of the myriad chariots, equating himself to the ancient barbarians, sacrificing himself after thousands of years. Alas! The national fortune was declining, and the mandate of heaven was exhausted, heaven had already announced it. Emperor Yizong died in less than three months, and the virtue of the Tang Dynasty declined, probably because of this.
The commentary says: Song Jingwengong's (Song Jingwengong) criticism of my late teacher is too excessive. I have repeatedly wanted to defend his words and excuse him. When I obtained the words of the Great Monk Dian (Great Monk Dian) debating with Han Yu (Han Yu), and the preface to the memorial presented to Han Yu by Li Jie (Li Jie), everything I wanted to say, they had already said, so I will not comment separately. Moreover, Emperors Xianzong (Emperor Xianzong) and Yizong (Emperor Yizong) indeed excessively revered Buddhism. As for Emperor Gaozu of Tang (Emperor Gaozu of Tang) eliminating Buddhism, he lost his throne after the edict was issued; Emperor Wuzong (Emperor Wuzong) greatly destroyed Buddhism, and suffered misfortune in less than a year. This is also something to be feared. Although the true Buddha is the foundation of saints and mortals, his body is as vast as the void, and his function is the same as the function of the people, doing everything without doing anything, being everywhere. However, those who see the Buddha outside the mind and excessively revere him do not have the correct view. Those who do not understand this foundation and deliberately slander him are destroying themselves. Jingwengong criticized the drawbacks of revering Buddhism, but concealed the faults of slandering Buddhism. Is this what a good historian should do?
(10th, Jiawu) Emperor Xizong Li Xuan (Emperor Xizong Li Xuan), was the fifth son of Emperor Yizong, ascended the throne at the age of eleven, and died at the age of twenty-seven, and was buried in Jingling. The era name was changed to Qianfu. (This year, the people of Bingzhou gave birth to a child with two heads and four hands. The bandit Yu Xianzhi (Yu Xianzhi) of Puzhou gathered people in Changyuan to rebel).
(Yiwei) (Gao Pian (Gao Pian) broke Nanzhao (Nanzhao). Yu Xianzhi rebelled, and Huang Chao (Huang Chao) responded to him).
(Jihai) In November of this year, two suns appeared and fought each other.
(Gengzi) The era name was changed to Guangming. (Tian Lingzi (Tian Lingzi) escorted the emperor to flee west. The Huang Chao bandits entered Chang'an, established the state name as Daqi, and the era name as Jintong. Li Keyong (Li Keyong) fled to Dadan (Dadan)).
(Xinchou) The era name was changed to Zhonghe.
自興元入蜀)○拓拔思恭以兵赴難以之權夏綏。
(西夏始此) 節度使。
(十一) 澧州夾山善會禪師。廣州峴亭人也。姓廖氏。九歲于潭州龍牙山出家。依年受戒。往江陵聽習經論該練三學。遂參禪會勵力參承。初住京口。一夕道吾策杖而至。遇師上堂。僧問。如何是法身。師曰。法身無相。曰如何是法眼。師曰。法眼無瑕。師又曰。目前無法。意在目前。不是目前法非耳目所到。道吾乃笑。師乃生疑問吾何笑。吾曰。和上一等出世未有師。可往浙中華亭縣參船子和上去。師曰。訪得獲否道吾曰。彼師上無片瓦遮頭。下無卓錐之地。師遂易服直詣華亭。會船子鼓桌而至。資師道契微眹不留(語見船子章)師比欲遁世忘機。尋以學者交湊。廬室星布曉夕參依。唐咸通十一年庚寅。海眾卜于夾山遽成院宇。師上堂示眾曰。夫有祖以來。時人錯會相承至今。以佛祖句為人師範。如此卻成狂人無智人去。他只指示汝無法本是道。道無一法無佛可成。無道可得無法可舍。故云。目前無法意在目前。他不是目前法。若向佛祖邊學。此人未有眼目。皆屬所依之法。不得自在。本只為生死茫茫識性無自由分。千里萬里求善知識。須有正眼永脫虛謬之見定取目前生死。為復實有。為復實無。若有人定得許女出頭。上根
【現代漢語翻譯】 現代漢語譯本：自興元（唐德宗年號，784-786）年間進入蜀地）拓拔思恭憑藉軍事力量在夏州、綏州一帶獲得了權力。
（西夏的開端由此開始）擔任節度使。
（十一）澧州夾山善會禪師，是廣州峴亭人，姓廖。九歲時在潭州龍牙山出家，按年齡受戒。前往江陵學習經論，精通三學。於是參與禪會，努力參悟。最初住在京口。一天晚上，道吾禪師拄著枴杖來到這裡，遇到善會禪師正在上堂。有僧人問：『什麼是法身？』善會禪師說：『法身沒有形象。』僧人問：『什麼是法眼？』善會禪師說：『法眼沒有瑕疵。』善會禪師又說：『目前沒有法，意念就在目前。不是目前的法，不是耳目所能達到的。』道吾禪師聽了就笑了。善會禪師心生疑問，道吾禪師為何發笑？道吾禪師說：『和尚你雖然出世了，但還沒有老師。你可以去浙中華亭縣參拜船子和尚。』善會禪師問：『拜訪能得到嗎？』道吾禪師說：『那位老師上面沒有一片瓦遮頭，下面沒有立錐之地。』於是善會禪師就改換了服裝，直接前往華亭。正趕上船子和尚在敲鼓。善會禪師的道與船子和尚的道機相合，沒有絲毫的滯留（語錄見船子和尚章節）。善會禪師本想遁世忘機，但因為前來求學的人太多，茅屋星羅棋佈，早晚都有人來參拜依靠。唐咸通十一年庚寅年，大眾在夾山占卜，迅速建成了寺院。善會禪師上堂向大眾開示說：『自從有祖師以來，世人錯誤理解，相承至今，把佛祖的語句作為為人師範的標準。這樣反而成了狂人、無智之人。他們只是指示你們無法，本來就是道。道沒有一法，沒有佛可以成，沒有道可以得到，沒有法可以捨棄。所以說：目前沒有法，意念就在目前。它不是目前的法。如果向佛祖那裡學習，這個人就沒有眼目，都屬於所依賴的法，不能得到自在。本來只是因為生死茫茫，識性沒有自由，才千里萬里地尋求善知識。必須要有正眼，永遠脫離虛謬的見解，確定目前的生死，到底是實有，還是實無。如果有人能確定這一點，允許你出頭，成為上根之人。』
【English Translation】 English version: From the Xingyuan era (reign of Emperor Dezong of Tang, 784-786) entering Shu), Tuoba Sigong, with military force, gained power in the Xia and Sui regions.
(The beginning of Western Xia starts from here) serving as Jiedushi (military governor).
(Eleven) Zen Master Shanhui of Jiashan in Lizhou, was a native of Xianting in Guangzhou, with the surname Liao. At the age of nine, he became a monk at Longya Mountain in Tanzhou, and received precepts according to his age. He went to Jiangling to study scriptures and treatises, mastering the Three Learnings. Then he participated in Zen gatherings, diligently seeking enlightenment. He initially resided in Jingkou. One evening, Zen Master Daowu arrived with a staff, encountering Zen Master Shanhui giving a lecture. A monk asked: 'What is Dharmakaya (法身, the body of the Dharma)?' Zen Master Shanhui said: 'Dharmakaya has no form.' The monk asked: 'What is Dharma-eye (法眼, the eye of the Dharma)?' Zen Master Shanhui said: 'Dharma-eye is without flaw.' Zen Master Shanhui also said: 'There is no Dharma in the present moment, the intention is in the present moment. It is not the Dharma of the present moment, not what the ears and eyes can reach.' Zen Master Daowu laughed upon hearing this. Zen Master Shanhui wondered why Zen Master Daowu laughed. Zen Master Daowu said: 'Although you, venerable monk, have left the world, you still do not have a teacher. You can go to Huating County in Zhejiang to visit Zen Master Chuanzi (船子, Boat Monk).' Zen Master Shanhui asked: 'Can I obtain it by visiting?' Zen Master Daowu said: 'That teacher has no tile to cover his head above, and no space to stand a cone below.' So Zen Master Shanhui changed his clothes and went directly to Huating. He happened to meet Zen Master Chuanzi drumming. Zen Master Shanhui's Dao (道, the Way) and Zen Master Chuanzi's opportunity coincided, without any hesitation (the saying is in the chapter of Zen Master Chuanzi). Zen Master Shanhui originally wanted to retreat from the world and forget the machine, but because there were too many people seeking knowledge, huts were scattered like stars, and people came to visit and rely on him morning and evening. In the Gengyin year of the eleventh year of Xiantong in the Tang Dynasty, the masses divined at Jiashan and quickly built a monastery. Zen Master Shanhui ascended the hall and instructed the assembly, saying: 'Since the time of the patriarchs, people have misunderstood and inherited it to this day, taking the words of the Buddhas and patriarchs as the standard for being a teacher. This instead turns them into madmen and ignorant people. They only point out to you that there is no Dharma, which is originally the Dao. The Dao has no Dharma, no Buddha can be attained, no Dao can be obtained, and no Dharma can be abandoned. Therefore, it is said: There is no Dharma in the present moment, the intention is in the present moment. It is not the Dharma of the present moment. If you learn from the Buddhas and patriarchs, this person has no eyes and belongs to the Dharma that is relied upon, unable to obtain freedom. Originally, it is only because of the vastness of birth and death, and the lack of freedom in the nature of consciousness, that one seeks good teachers from thousands of miles away. One must have the right eye, forever escape the false and erroneous views, and determine whether the present birth and death is truly existent or truly non-existent. If someone can determine this, you are allowed to come forward and become a person of superior root.'
之人言下明道。中下根器波波浪走。何不向生死中定當取。何處更疑佛疑祖替汝生死。有智人笑女。偈曰。勞持生死法。唯向佛邊求。目前迷正理。撥火覓浮漚。僧問。從上立祖意教意。和上此間為什麼言無。師曰。三年不食飯。目前無饑人。曰既無饑人。某甲為什麼不悟。師曰。只為悟迷卻阇黎。師說頌曰明明無悟法。悟法卻迷人。長舒兩腳睡。無偽亦無真。僧問。如何是夾山境。師曰。猿抱子歸青嶂里。鳥衘花落碧巖前。師再辟玄樞迨於一紀。唐中和元年辛丑十一月七日。召主事曰。吾與眾僧話道累歲。佛法深旨各應自知。吾今幻質時盡即去。女等善保護如吾在日。勿得雷同世人輒生惆悵。言訖至於夜奄然而逝。其月二十九日塔于本山。壽七十七。臘五十七。敕謚傳明大師。塔曰永濟。
(壬寅) ○(八月巢所署同州防禦使朱溫來降。賜名全忠)。
(癸卯) (四月李克用等與巢戰于渭橋。敗之。復京都)。
(甲辰) (七月李師悅追黃巢于狼虎谷。其甥林言斬巢首降)。
(乙巳) 光啟三月帝歸於京師○(十二月中宦田令孜討王重榮敗績帝奔于鳳翔。沙陀之兵入于京師。剽掠焚蕩。遂為兵墟焉。自是天下崩裂大亂)。
(十二 丁未) 是歲巖頭豁禪師示寂。師泉州人
【現代漢語翻譯】 現代漢語譯本： 對於上等根器的人，一聽就能明白真理。對於中等和下等根器的人，則像波浪一樣隨波逐流。為什麼不在生死輪迴中堅定地去領悟呢？還有什麼地方值得懷疑佛和祖師會代替你承受生死呢？有智慧的人會嘲笑這種人。偈語說：『徒勞地執著于了脫生死的方法，只向佛那裡去尋求。眼前迷惑于真正的道理，就像在撥開火焰尋找水泡一樣。』 有僧人問：『從上代祖師所立的宗旨和教義來看，和尚您這裡為什麼說沒有呢？』 師父說：『三年不吃飯，眼前就沒有飢餓的人。』 僧人說：『既然沒有飢餓的人，為什麼我還是不能領悟呢？』 師父說：『正因為你想要領悟反而迷惑了你。』 師父說頌：『明明沒有領悟的方法，想要領悟反而會迷惑人。舒舒服服地伸開雙腳睡覺，沒有虛偽也沒有真實。』 有僧人問：『什麼是夾山（Jiashan）的境界？』 師父說：『猿猴抱著小猴回到青色的山峰里，鳥兒銜著花朵落在碧綠的巖石前。』 師父再次開啟玄妙的樞機，持續了十二年。 唐朝中和元年辛丑十一月七日，召集主事說：『我和眾僧談論佛法多年，佛法的深刻旨意你們各自應該自己明白。我現在幻化的身體壽命將盡就要離去了，你們要好好保護寺院如同我還在世一樣，不要像世俗之人一樣動不動就感到悲傷。』說完之後，到了晚上安然圓寂。當月二十九日建塔于本山。享年七十七歲，僧臘五十七年。皇帝敕封謚號為傳明大師（Chuanming Da Shi），塔名為永濟（Yongji）。
(壬寅) ○ (八月，黃巢（Huang Chao）手下署名的同州防禦使朱溫（Zhu Wen）前來投降，賜名全忠（Quanzhong）。)
(癸卯) (四月，李克用（Li Keyong）等人在渭橋與黃巢交戰，擊敗了他，收復京都。)
(甲辰) (七月，李師悅（Li Shiyue）在狼虎谷追擊黃巢，他的外甥林言（Lin Yan）斬下黃巢的首級投降。)
(乙巳) 光啟三年三月，皇帝返回京師 ○ (十二月中，宦官田令孜（Tian Lingzi）討伐王重榮（Wang Chongrong）失敗，皇帝逃往鳳翔。沙陀（S陀）的軍隊進入京師，搶劫焚燒，於是成為一片廢墟。從此天下崩裂大亂。)
(十二 丁未) 這年，巖頭豁禪師（Yantou Huo Chanshi）圓寂。禪師是泉州人。
【English Translation】 English version: For people of superior capacity, they understand the truth upon hearing it. For people of medium and inferior capacity, they drift like waves. Why not firmly grasp enlightenment within the cycle of birth and death? Where else do you doubt that the Buddhas and Patriarchs will bear your birth and death for you? Wise people will laugh at such individuals. A verse says: 'Laboriously clinging to methods of escaping birth and death, only seeking from the Buddha. Currently deluded by the true principle, like searching for bubbles by stirring the fire.' A monk asked: 'From the perspective of the established principles and teachings of the previous Patriarchs, why does the Abbot say there is nothing here?' The Master said: 'For three years without eating rice, there are no hungry people before my eyes.' The monk said: 'Since there are no hungry people, why am I still not enlightened?' The Master said: 'Precisely because you try to become enlightened, you become deluded.' The Master recited a verse: 'Clearly there is no method of enlightenment, seeking enlightenment only deludes people. Stretching out both legs to sleep comfortably, there is neither falsehood nor truth.' A monk asked: 'What is the realm of Jiashan (Mount Jia)?' The Master said: 'Monkeys carry their young back to the green peaks, birds carry flowers and drop them in front of the emerald rocks.' The Master reopened the mysterious pivot, continuing for twelve years. On the seventh day of the eleventh month of the Xin Chou year, during the Zhonghe era of the Tang Dynasty, the Master summoned the administrators and said: 'I have discussed the Dharma with the monks for many years, and each of you should understand the profound meaning of the Buddha-dharma for yourselves. Now my illusory body is nearing the end of its lifespan and I am about to depart. You must protect the monastery well as if I were still alive, and do not be like worldly people who readily become sorrowful.' After speaking, he passed away peacefully that night. On the twenty-ninth day of that month, a pagoda was built for him on this mountain. He lived to the age of seventy-seven, with fifty-seven years as a monk. The emperor bestowed the posthumous title of Great Master Chuanming (Transmitting Light), and the pagoda was named Yongji (Eternal Relief).
(Ren Yin) ○ (In the eighth month, Zhu Wen (Crimson Warm), the Tongzhou (same prefecture) defense commissioner appointed by Huang Chao (Yellow Nest), came to surrender and was given the name Quanzhong (Complete Loyalty).)
(Gui Mao) (In the fourth month, Li Keyong (Li Gram Capable) and others fought against Huang Chao at Weiqiao (Wei Bridge), defeated him, and recovered the capital.)
(Jia Chen) (In the seventh month, Li Shiyue (Li Teacher Yue) pursued Huang Chao at Langhugu (Wolf Tiger Valley). His nephew, Lin Yan (Forest Speech), beheaded Huang Chao and surrendered.)
(Yi Si) In the third year of Guangqi (Extensive Opening), in the third month, the emperor returned to the capital ○ (In the twelfth month, the eunuch Tian Lingzi (Field Order Child) failed to attack Wang Chongrong (King Double Glory), and the emperor fled to Fengxiang (Phoenix Auspicious). The Shatuo (Sand Tuo) troops entered the capital, looting and burning, and it became a wasteland. From then on, the world collapsed into great chaos.)
(Twelfth Ding Wei) In this year, Chan Master Yantou Huo (Cliff Head Open) passed away. The Chan Master was from Quanzhou (Complete Prefecture).
。姓柯氏。少落髮。抵長安受具。游講席習經律。次與雪峰欽山結伴優遊禪苑。初造臨濟。值濟遷化見仰山才入門提起坐具云。和上。仰山擬取拂子舉之。師曰。不妨好手。次見德山執坐具上法堂瞻視。山曰。作什麼。師咄之。山曰。老僧罪過在什麼處。師曰。兩重公案。便下參堂。山曰。這個阿師稍似個行腳人。至來日上問訊。山曰。阇黎什麼處學得這個虛頭來。師曰。全豁終不自謾。山曰。向後不得辜負老僧。雪峰在德山作飯頭。一日飯遲。德山托缽至法堂上。峰曬飯巾次。見德山云。這老漢鐘未鳴鼓未響托缽向什麼處去。德山便歸方丈。峰舉似師。師云。大小德山不會末後句。山聞差侍者喚師至方丈。問汝不肯老僧那。師密啟其意。德山至來日上堂。與尋常不同。師到僧堂前撫掌大笑云。且喜得老漢會末後句。他後天下人不柰何。雖然如此也只得三年。德山果三年後遷化。問古帆未掛時如何。答後園驢吃草。上堂謂眾曰。吾嘗究涅槃經見三段文。似衲僧說話。又曰。休休。有僧禮拜請益。師曰。經云。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意如摩醯首羅劈開面門豎亞一隻眼。此是第二段義。又曰。
【現代漢語翻譯】 現代漢語譯本 姓柯氏，年少時就出家。抵達長安后受具足戒，遊歷于講席之間，學習經書和戒律。後來與雪峰、欽山結伴，一同在禪院中悠遊。最初拜訪臨濟義玄（Linji Yixuan），正趕上臨濟圓寂，於是拜見仰山慧寂（Yangshan Huiji）。剛入門，仰山就提起坐具，說：『和尚！』仰山想要拿拂子，（他）舉起拂子。師說：『不妨，真是好手。』 之後拜見德山宣鑒（Deshan Xuanjian），（他）拿著坐具登上法堂，四處張望。德山問：『作什麼？』師呵斥他。德山說：『老僧的罪過在哪裡？』師說：『兩重公案。』便下法堂，進入僧堂。德山說：『這個阿師稍微像個行腳人。』 到了第二天，（他）上前問訊。德山問：『阇黎（Acharya，意為導師）從哪裡學來這些虛頭？』師說：『全心豁達，始終不自欺。』德山說：『以後不得辜負老僧。』 雪峰義存（Xuefeng Yicun）在德山處做飯頭。一天，飯遲了。德山托著缽到法堂上。雪峰正在晾曬飯巾，看見德山說：『這老漢鐘未鳴鼓未響，托缽向什麼地方去？』德山便回到方丈室。雪峰把這件事告訴了師。師說：『大小德山不會末後句。』德山聽后，差遣侍者叫師到方丈室，問：『你不認可老僧嗎？』師秘密地啟示了他的意思。德山到了第二天上堂，與平常不同。師到僧堂前撫掌大笑說：『可喜可賀，老漢會末後句了。』（又說）『他日天下人奈何他不得。』雖然如此，也只有三年。德山果然在三年後圓寂。 問：『古帆未掛時如何？』答：『後園驢吃草。』 上堂對大眾說：『我曾經研究《涅槃經》（Nirvana Sutra），發現三段文字，像衲僧說話。』又說：『休休。』有僧人禮拜請教。師說：『經中說：我的教義如伊字三點。第一點向東方下一點，點開諸菩薩的眼睛。第二點向西方下一點，點諸菩薩的命根。第三點向上方下一點，點諸菩薩的頂。』這是第一段義。 又說：『我的教義如摩醯首羅（Maheśvara，即大自在天）劈開面門豎起一隻眼睛。』這是第二段義。 又說：
【English Translation】 English version His surname was Ke. He left home at a young age. Arriving in Chang'an, he received the full precepts, traveled among the lecture seats, and studied the scriptures and precepts. Later, he accompanied Xuefeng Yicun (Xuefeng Yicun) and Qinshan, leisurely wandering in the Zen monasteries. He first visited Linji Yixuan (Linji Yixuan), just as Linji had passed away, so he met Yangshan Huiji (Yangshan Huiji). As soon as he entered the door, Yangshan picked up the sitting cloth and said, 'Venerable!' Yangshan intended to take the whisk, and (he) raised the whisk. The master said, 'Not bad, truly a good hand.' Afterwards, he visited Deshan Xuanjian (Deshan Xuanjian), (he) took the sitting cloth and ascended the Dharma hall, looking around. Deshan asked, 'What are you doing?' The master scolded him. Deshan said, 'Where is the old monk's fault?' The master said, 'Twofold case.' Then he left the Dharma hall and entered the monks' hall. Deshan said, 'This Acharya (Acharya, meaning teacher) somewhat resembles a traveling monk.' The next day, (he) went forward to inquire. Deshan asked, 'Acharya (Acharya) where did you learn these empty tricks?' The master said, 'Completely open-minded, never deceiving myself.' Deshan said, 'In the future, you must not let down the old monk.' Xuefeng Yicun (Xuefeng Yicun) was a cook at Deshan's place. One day, the meal was late. Deshan carried his bowl to the Dharma hall. Xuefeng was drying the meal cloth, and seeing Deshan, he said, 'This old man, the bell hasn't rung and the drum hasn't sounded, where are you going with your bowl?' Deshan then returned to his abbot's room. Xuefeng told the master about this. The master said, 'Big Deshan doesn't understand the last phrase.' After hearing this, Deshan sent a attendant to call the master to his abbot's room, and asked, 'Do you not approve of the old monk?' The master secretly revealed his meaning. When Deshan ascended the hall the next day, he was different from usual. The master went to the front of the monks' hall, clapped his hands and laughed, saying, 'Congratulations, the old man understands the last phrase.' (He also said) 'In the future, no one in the world can do anything to him.' Even so, it will only be three years. Deshan indeed passed away three years later. Asked: 'What is it like when the ancient sail is not yet hoisted?' Answered: 'The donkey in the back garden eats grass.' Ascending the hall, he said to the assembly: 'I have studied the Nirvana Sutra (Nirvana Sutra) and found three passages that resemble the words of a mendicant monk.' He also said, 'Stop, stop.' A monk bowed and asked for instruction. The master said, 'The sutra says: My teaching is like the three dots of the 'I' character. The first dot goes down to the east, opening the eyes of all Bodhisattvas. The second dot goes down to the west, touching the life roots of all Bodhisattvas. The third dot goes down to the top, touching the crowns of all Bodhisattvas.' This is the meaning of the first passage. He also said: 'My teaching is like Maheśvara (Maheśvara, meaning Great自在天) splitting open his face and erecting one eye.' This is the meaning of the second passage. He also said:
吾教意猶涂毒鼓擊一聲。遠近聞者皆喪。是第三段義。時小巖上座問。如何是涂毒鼓。師以兩手按膝亞身曰。韓信臨朝底。問浩浩塵中如何辯王。師曰。銅沙鑼里滿盛油。問如何是道。師曰。破草鞋拋向湖裡著。或問佛問法問道問禪者。師皆作噓聲。嘗謂眾曰。老漢去時大吼一聲了去。其後中原盜起。眾皆闢地。師端居自如。一日賊大至。責以無供饋。遂剚刃焉。師神色不動。大叫一聲而終。壽六十有一。後唐追諡清嚴大師。有嗣法羅山。能世其高風雲。
(十三 戊申) 改文德。三月帝崩。
(己酉) 昭宗曄。懿第七子。為君俊穎有興復志。而外患已成內無賢佐。雖有智勇而不能為。年三十八為朱全忠等弒于御幄。葬和陵。在位十六年。改龍紀。
(庚戌) 改大順○此下隨所在十三處霸(附唐末並五代年紀)。
雷氏曰。
西秦茂貞 茂貞號秦鳳翔三七
吳行蜜 揚吳淮南四主四六
吳越镠 錢杭吳越五主八四
燕守光 守光僭燕一十九年
楚殷 馬楚湖南五主五七
蜀建 王建前蜀二主三五
荊季興 季興荊南五主五七
閩審知 王閩福建五主五五
南漢隱 南漢隱廣五主六七
蜀知祥 知祥後蜀二主四一
【現代漢語翻譯】 現代漢語譯本 『吾教意猶涂毒鼓擊一聲。遠近聞者皆喪。』這是第三段的含義。當時小巖上座問道：『如何是涂毒鼓？』 師父用兩手按著膝蓋，彎著身子說：『韓信臨朝底。』 又問：『浩浩塵中如何辯王？』 師父說：『銅沙鑼里滿盛油。』 問：『如何是道？』 師父說：『破草鞋拋向湖裡著。』 有人問佛、問法、問道、問禪，師父都作噓聲。 曾經對眾人說：『老漢去時大吼一聲了去。』 之後中原盜賊蜂起，眾人都躲避。 師父端坐如常。 一天，盜賊大舉來犯，責備師父沒有供奉。 於是用刀刺殺師父，師父神色不動，大叫一聲而終。 享年六十一歲。 後唐追諡為清嚴大師，有弟子羅山，能夠繼承他的高風亮節。
（十三 戊申）改年號為文德。三月，皇帝駕崩。
（己酉）昭宗曄（Zhao Zong Ye），懿（Yi）的第七個兒子。作為君主，他聰明有才華，有復興國家的志向。但是外部的憂患已經形成，內部沒有賢能的輔佐。雖然有智慧和勇氣，卻無法實現。三十八歲時被朱全忠（Zhu Quanzhong）等人在御帳中殺害，葬于和陵（He Ling）。在位十六年，改年號為龍紀（Long Ji）。
（庚戌）改年號為大順（Da Shun）。○以下記錄了隨所在地的十三處割據勢力（附唐末五代年紀）。
雷氏說：
西秦茂貞（Xi Qin Maozhen），茂貞（Maozhen）自號秦鳳翔（Qin Fengxiang），享年三十七歲。
吳行蜜（Wu Xingmi），揚吳（Yang Wu）淮南（Huainan）四位君主，享年四十六歲。
吳越镠（Wuyue Liu），錢塘（Qiantang）吳越（Wuyue）五位君主，享年八十四歲。
燕守光（Yan Shouguang），守光（Shouguang）僭稱燕（Yan）王，共十九年。
楚殷（Chu Yin），馬楚（Ma Chu）湖南（Hunan）五位君主，享年五十七歲。
蜀建（Shu Jian），王建（Wang Jian）前蜀（Qian Shu）二位君主，享年三十五歲。
荊季興（Jing Jixing），季興（Jixing）荊南（Jingnan）五位君主，享年五十七歲。
閩審知（Min Shenzhi），王閩（Wang Min）福建（Fujian）五位君主，享年五十五歲。
南漢隱（Nan Han Yin），南漢（Nan Han）隱（Yin）廣（Guang）五位君主，享年六十七歲。
蜀知祥（Shu Zhixiang），知祥（Zhixiang）後蜀（Hou Shu）二位君主，享年四十一歲。
【English Translation】 English version 『My teaching is like a drum coated with poison; one strike, and all who hear it, far and near, will perish.』 This is the meaning of the third section. At that time, the monk Xiaoyan asked, 『What is a drum coated with poison?』 The master pressed his knees with both hands, bent his body, and said, 『Han Xin (Han Xin, a famous general in Chinese history) facing the court.』 He was asked, 『How to distinguish the king in the vast dust?』 The master said, 『A copper sand gong filled with oil.』 He was asked, 『What is the Dao (the Way)?』 The master said, 『Throw the broken straw sandals into the lake.』 When someone asked about the Buddha, the Dharma (the teachings), the Dao, or Zen (Chan Buddhism), the master would always make a hissing sound. He once said to the assembly, 『When this old man departs, he will let out a great roar and leave.』 Later, bandits rose up in the Central Plains, and everyone fled. The master sat upright as usual. One day, the bandits arrived in force, blaming him for not providing offerings. So they stabbed him with a knife. The master's expression did not change, and he let out a great roar and died. He lived to be sixty-one years old. The Later Tang Dynasty posthumously honored him as Grand Master Qingyan (Grand Master Qingyan), and he had a disciple, Luoshan (Luoshan), who was able to inherit his noble character.
(13th year, Wushen) The reign title was changed to Wende (Wende). In the third month, the emperor passed away.
(Jiyou year) Emperor Zhaozong Ye (Emperor Zhaozong Ye), the seventh son of Yi (Yi). As a ruler, he was intelligent and talented, with the ambition to restore the country. However, external troubles had already formed, and there were no virtuous ministers internally. Although he had wisdom and courage, he could not achieve it. At the age of thirty-eight, he was murdered by Zhu Quanzhong (Zhu Quanzhong) and others in the imperial tent and was buried in He Mausoleum (He Mausoleum). He reigned for sixteen years and changed the reign title to Longji (Longji).
(Gengxu year) The reign title was changed to Dashun (Dashun). ○ The following records the thirteen separatist forces in various locations (attached to the chronology of the late Tang and Five Dynasties).
Lei (Lei) said:
Xi Qin Maozhen (Xi Qin Maozhen), Maozhen (Maozhen) styled himself Qin Fengxiang (Qin Fengxiang), and lived to be thirty-seven years old.
Wu Xingmi (Wu Xingmi), the four rulers of Yang Wu (Yang Wu) Huainan (Huainan), lived to be forty-six years old.
Wuyue Liu (Wuyue Liu), the five rulers of Qiantang (Qiantang) Wuyue (Wuyue), lived to be eighty-four years old.
Yan Shouguang (Yan Shouguang), Shouguang (Shouguang) usurped the title of King of Yan (Yan) for a total of nineteen years.
Chu Yin (Chu Yin), the five rulers of Ma Chu (Ma Chu) Hunan (Hunan), lived to be fifty-seven years old.
Shu Jian (Shu Jian), the two rulers of Wang Jian (Wang Jian) Qian Shu (Qian Shu), lived to be thirty-five years old.
Jing Jixing (Jing Jixing), the five rulers of Jixing (Jixing) Jingnan (Jingnan), lived to be fifty-seven years old.
Min Shenzhi (Min Shenzhi), the five rulers of Wang Min (Wang Min) Fujian (Fujian), lived to be fifty-five years old.
Nan Han Yin (Nan Han Yin), the five rulers of Nan Han (Nan Han) Yin (Yin) Guang (Guang), lived to be sixty-seven years old.
Shu Zhixiang (Shu Zhixiang), the two rulers of Zhixiang (Zhixiang) Hou Shu (Hou Shu), lived to be forty-one years old.
南唐升 李唐江南三主三九
殷延改 延改號殷建州三年
東漢旻 東漢崇原四主二八
西秦茂貞(字正臣。本姓宋。名文通。深州博野人。祖鐸父端。皆隸博野軍為小校。廣明中破巢功大。僖幸興元。賜姓李氏名茂貞。明年天子歸宮。封鳳翔節度。進封隴西郡王。自此蠶食河西有山南十四州地。據鳳翔二十七年。同光二年卒矣)。
(十四) 是年仰山惠寂禪師示寂。韶州懷化人也。姓葉氏。年十五欲出家。父母不許。后二載師斷手二指。跪致父母前。誓求正法以答劬勞。遂依南華寺通禪師落髮。未登具即遊方。初謁耽源已悟玄旨。后參溈山遂升堂奧。祐問曰。女是有主沙彌無主沙彌。曰有主。曰在什麼處。師從西過東立。溈知是異人。便垂開示。師問。如何是真佛住處。溈曰。以思無思之妙。返思靈焰之無窮。思盡還源性相常住。事理不二真佛如如。師于言下頓悟。自此執侍十有五載。凡有言句皆為後世宗范。一日師問溈山曰。和上浮漚識近來寧未。溈山云。我無來經五年也。仰曰。若恁么和上如今身前應普超三昧頂。溈山云。未在。仰曰。性地浮漚尚寧。然燈身前何故未。溈山云。理則如是。我未敢保任仰曰。如何是未敢保任處。溈山云。女莫口解脫。女豈不聞安秀二師被則天試。
【現代漢語翻譯】 現代漢語譯本 南唐後主李煜，統治江南共三主，歷時三十九年。 殷延改，改號殷，佔據建州三年。 東漢劉旻，統治崇原，共四主，歷時二十八年。 西秦李茂貞（字正臣，本姓宋，名文通，深州博野人。祖父李鐸，父親李端，都在博野軍中擔任小校。廣明年間，因攻破黃巢有功，唐僖宗在興元賜姓李氏，改名茂貞。次年，天子返回宮中，封為鳳翔節度使，後進封隴西郡王。從此蠶食河西，擁有山南十四州之地，佔據鳳翔二十七年，同光二年去世）。 （十四）這年，仰山惠寂禪師圓寂。他是韶州懷化人，姓葉。十五歲時想出家，父母不允許。兩年後，禪師斷了兩個手指，跪在父母面前，發誓要求得正法，以報答父母的養育之恩。於是依止南華寺通禪師剃度。還未受具足戒就遊歷四方。最初拜見耽源禪師時已經領悟了玄妙的旨意，後來參拜溈山禪師，終於登堂入室。溈山禪師問：『你是屬於有主的沙彌，還是無主的沙彌？』仰山禪師回答：『有主。』溈山禪師問：『在哪裡？』仰山禪師從西邊走到東邊站立。溈山禪師知道他是不同尋常的人，便開始開示。仰山禪師問：『什麼是真佛的住處？』溈山禪師說：『以思而無思的妙用，反過來思索靈焰的無窮。思慮窮盡，迴歸本源，自性與現象常住不變。事與理不二，真佛如如不動。』仰山禪師在言語之下頓悟。從此侍奉溈山禪師十五年。凡是他的言語，都成為後世的典範。一天，仰山禪師問溈山禪師：『和尚的浮漚識（指虛幻不實的意識）近來是否安寧？』溈山禪師說：『我沒有來，已經五年了。』仰山禪師說：『如果這樣，和尚如今身前應該普超三昧之頂。』溈山禪師說：『還未達到。』仰山禪師說：『性地的浮漚尚且安寧，燃燈佛身前為何還未達到？』溈山禪師說：『道理上是這樣，但我還不敢保證。』仰山禪師說：『什麼是未敢保證之處？』溈山禪師說：『你不要用口頭來解釋解脫。你難道沒聽說安和秀兩位禪師被武則天試探的事情嗎？』
【English Translation】 English version Li Yu, the last ruler of the Southern Tang Dynasty, ruled Jiangnan for three reigns, totaling thirty-nine years. Yin Yan changed his name to Yin and occupied Jianzhou for three years. Liu Min of the Eastern Han Dynasty ruled Chongyuan for four reigns, totaling twenty-eight years. Xi Qin Li Maozhen (Zi Zhengchen, originally surnamed Song, named Wentong, was a native of Boye, Shenzhou. His grandfather Li Duo and father Li Duan were both junior officers in the Boye army. During the Guangming period, he made great contributions in defeating Huang Chao. Emperor Xizong of Tang bestowed the surname Li and named him Maozhen in Xingyuan. The following year, the emperor returned to the palace and appointed him as the Jiedushi of Fengxiang, and later promoted him to the Prince of Longxi. From then on, he gradually annexed Hexi, possessing fourteen prefectures in southern Shaanxi, occupying Fengxiang for twenty-seven years, and died in the second year of Tongguang). (Fourteen) In this year, Zen Master Yangshan Huiji passed away. He was a native of Huaihua, Shaozhou, surnamed Ye. He wanted to become a monk at the age of fifteen, but his parents did not allow it. Two years later, the Zen master cut off two fingers and knelt before his parents, vowing to seek the true Dharma to repay their nurturing grace. So he relied on Zen Master Tong of Nanhua Temple to shave his head. Before receiving the full precepts, he traveled around. He had already understood the profound meaning when he first visited Zen Master Damyuan, and later visited Zen Master Weishan, finally entering the inner sanctum. Zen Master Weishan asked: 'Are you a novice monk who belongs to someone or a novice monk who does not belong to anyone?' Zen Master Yangshan replied: 'Belongs to someone.' Zen Master Weishan asked: 'Where?' Zen Master Yangshan walked from west to east and stood. Zen Master Weishan knew that he was an extraordinary person, so he began to instruct him. Zen Master Yangshan asked: 'What is the dwelling place of the true Buddha?' Zen Master Weishan said: 'Use the wonderful function of thinking without thinking, and reflect on the infinity of the spiritual flame. When thoughts are exhausted, return to the source, and the self-nature and phenomena remain constant. Phenomena and principle are not two, the true Buddha is as is.' Zen Master Yangshan had a sudden enlightenment under the words. From then on, he served Zen Master Weishan for fifteen years. All his words became the model for later generations. One day, Zen Master Yangshan asked Zen Master Weishan: 'Is the abbot's floating consciousness (referring to illusory consciousness) peaceful recently?' Zen Master Weishan said: 'I have not come for five years.' Zen Master Yangshan said: 'If so, the abbot should now surpass the summit of Samadhi before his body.' Zen Master Weishan said: 'Not yet reached.' Zen Master Yangshan said: 'The floating consciousness of the nature-ground is still peaceful, why has it not been reached before the body of Dipamkara Buddha?' Zen Master Weishan said: 'The principle is like this, but I dare not guarantee it.' Zen Master Yangshan said: 'What is the place where you dare not guarantee it?' Zen Master Weishan said: 'Do not explain liberation with your mouth. Have you not heard of the matter of Zen Masters An and Xiu being tested by Wu Zetian?'
入水始知有長人。到這裡鐵佛也須汗出。寂子女大須修行。莫終日口密。及領眾住王莽山。一日禪床陷入地中。地神告以此山不任和上居止東南有大仰山乃人間福地。遂遷止仰山。示眾曰。女等諸人各自迴光返照。莫記吾言。女無始劫來背明投暗。妄想根深卒難頓拔。所以假說方便奪女粗識。如將黃葉止啼。有什麼是處。亦如人將百種貨物與金寶作一鋪貨。賣柢擬輕重來機。所以道石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和上真金。師云。嚙鏃擬開口。驢年亦未會。師云。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向女說聖邊事。且莫將心湊泊。但向己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。若未得本。縱饒將情學。他亦不得。豈不見溈山和上道。凡聖情盡體露真常。事理不二即如如佛。師因歸溈山省覲。祐問。子既稱善知識。爭辨得諸方來者知有不知有有師承無師承是義學是玄學。子試說看。師曰。惠寂有驗處。但見諸方僧來。便豎起拂子問伊。諸方還
說這個不說。又曰。這個且置。諸方老宿意作么生。祐嘆曰。此是從上宗門爪牙。祐問。大地眾生業識茫茫。無本可據。子作么生知他有之與無。師曰。惠寂有驗處。時有一僧從面前過。師召云。阇黎。僧回首。師曰。和上這個便是業識茫茫無本可據。祐曰。此是師子一滴乳。能散六斛驢乳。鄭愚相公問。不斷煩惱而入涅槃時如何。師豎起佛子。公云。入之一字不要亦得。師云。入之一字不為相公。師問雙峰。師弟近日見處如何。對曰。據某甲見處。實無一法可當情。師曰。汝解猶在境雙峰曰。某甲只如此。師兄如何。師曰。汝豈無能知無一法當情者。溈山聞云。寂子一句疑殺天下人。僧問。禪宗頓悟畢竟入門的意如何。師曰。此意極難。若是祖宗門下上根上智。一聞千悟得大總持此根人難得。其有根微智劣。所以古德道。若不安禪靜慮到這裡總須茫然。僧曰。除此格外。還別有方便令學人得入也無。師曰。別有別無令女心不安。汝是什麼處人。曰幽州人。曰女還思彼處不。曰常思。師曰。彼處樓臺林苑人馬駢闐。女反思思底還有許多般也無。曰某甲到這裡一切不見有。師曰。女解猶在境。信位即是。人位即未是。據女所解只得一玄。得坐披衣向後自看。溈山一日復問師曰。女向後記得人不。師曰。若記只記見解。溈
曰。何以如此。師曰。西竺般若多羅讖二千年事。至時毫髮不移。曹溪亦讖身後有難。及至亦無爽。今時還得不。溈曰。此是行通。我是自宗通。亦是學禪未問六通。師曰。某謂見解宗通語絕滲漏屬語密。行解照用自辨清濁業屬意密。某未齊曹溪與般若多羅。不敢輒記。溈山深然之。先是師預示偈曰。吾年七十七老去是今日。任性自浮沉。兩手攀膝屈。至是兩手抱膝而逝。師之異跡及垂讖記。具存本山實錄。◎
(壬子) ◎改景福。
(甲寅) 改乾寧。
(丁巳) ○吳行密(字化源。姓楊氏。廬州合肥人。家世微賤。有膂力能舉千斤。日行三百里。為本州步健破巢功大。昭宗封淮南王。進封楚王。梁祖封吳王卒。是年始封。至梁祖二年。據廬州十二年。壽五十。四子渥據淮南)。
(十五) 乾寧四年趙州從諗禪師示寂閱歲一百二十。師曹州人。姓郝氏。落髮未具戒。便造南泉。泉一見深器之。一日問。如何是道。泉云。平常心是道。師曰。還可趣向不。曰擬向即乖。師曰。不擬如何知是道。泉云。道不屬知不屬不知。知是妄覺。不知是無記。若真達不疑之地。猶如太虛廓然虛豁。豈可強是非耶。師于言下大悟。自是周旋南泉之門。凡二十年。次遍歷諸方。后歸北地。眾請住趙州觀音
【現代漢語翻譯】 現代漢語譯本： 他說：『為什麼這麼說？』 禪師說：『西竺（印度）的般若多羅（Prajnatara，一位禪宗祖師）的預言，關於兩千年後的事情，到時會毫髮不差地應驗。曹溪（六祖慧能）也預言了自己身後會有災難，結果也絲毫不差。現在還能得到預言嗎？』 溈山（溈山靈佑禪師）說：『這是行通（通過修行獲得的通力），我是自宗通（通過自身宗派的領悟獲得的通力）。而且學禪的人不應該首先問六通（六種神通）。』 禪師說：『我認為見解宗通，言語沒有絲毫漏洞，屬於語密（通過語言表達的秘密）。通過修行和理解來照亮和運用，自然能辨別清濁，這屬於意密（通過意念表達的秘密）。我不敢和曹溪與般若多羅相提並論，所以不敢輕易記錄。』 溈山對此深感贊同。此前，禪師曾預示偈語說：『我年七十七，老去就是今日。任憑本性自浮沉，兩手攀膝而屈。』 到那一天，禪師就兩手抱膝而逝。禪師的奇異事蹟和留下的預言，都詳細地儲存在本山實錄中。
（壬子年）◎改年號為景福。
（甲寅年）◎改年號為乾寧。
（丁巳年）○吳行密（字化源，姓楊氏，廬州合肥人。家世微賤，有膂力能舉千斤，日行三百里。因為本州步健，在攻破巢賊的戰鬥中功勞很大。昭宗封他為淮南王，後進封為楚王。梁太祖封他為吳王，當年開始被封王。到梁太祖二年，佔據廬州十二年。享年五十歲。他的四個兒子吳渥佔據了淮南）。
（十五）乾寧四年，趙州從諗（Zhàozhōu Cóngshěn）禪師圓寂，享年一百二十歲。禪師是曹州人，姓郝氏。剃度后還未受具足戒，就去拜訪南泉（Nanquan，南泉普愿禪師）。南泉一見之下，就非常器重他。一天，趙州問：『什麼是道？』 南泉說：『平常心是道。』 趙州說：『還可以趨向它嗎？』 南泉說：『想要趨向就錯了。』 趙州說：『不想要趨向，又如何知道是道呢？』 南泉說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正到達毫不懷疑的境地，就像太虛空一樣，廓然虛豁，哪裡可以強行分辨是非呢？』 趙州在聽了這些話后，當下大悟。從此就在南泉門下，待了二十年。之後遊歷各地，後來回到北方，眾人請他住持趙州觀音院。
【English Translation】 English version: He said, 'Why do you say that?' The master said, 'The prophecy of Prajnatara (an ancestor of Chan Buddhism) of West India, regarding events two thousand years later, will be fulfilled without the slightest deviation when the time comes. Caoxi (the Sixth Patriarch Huineng) also prophesied that there would be difficulties after his death, and it came to pass without any error. Can we still obtain prophecies now?' Weishan (Zen Master Weishan Lingyou) said, 'This is 'xing tong' (supernatural power obtained through practice), I am 'zi zong tong' (supernatural power obtained through understanding of one's own sect). Moreover, those who study Chan should not first ask about the six supernatural powers.' The master said, 'I believe that the thorough understanding of views and doctrines, with no loopholes in speech, belongs to 'yu mi' (secret through speech). Using practice and understanding to illuminate and apply, one can naturally distinguish between purity and impurity, which belongs to 'yi mi' (secret through intention). I dare not compare myself to Caoxi and Prajnatara, so I dare not record it lightly.' Weishan deeply agreed with this. Previously, the master had foreshadowed in a verse: 'I am seventy-seven years old, growing old is today. Letting nature drift and sink, both hands clasping knees and bending.' On that day, the master passed away with both hands clasping his knees. The master's extraordinary deeds and the prophecies he left behind are all recorded in detail in the authentic records of this mountain.
(Renzi Year) ◎ The reign title was changed to Jingfu.
(Jiayin Year) ◎ The reign title was changed to Qianning.
(Ding Si Year) ○ Wu Xingmi (style name Huayuan, surname Yang, a native of Hefei, Luzhou. His family was humble, he had the strength to lift a thousand catties, and could travel three hundred miles a day. Because he was a brave soldier of this state, he made great contributions in defeating the Chao bandits. Emperor Zhaozong enfeoffed him as the Prince of Huainan, and later promoted him to the Prince of Chu. Emperor Taizu of Liang enfeoffed him as the Prince of Wu, and he began to be enfeoffed as a prince in that year. By the second year of Emperor Taizu of Liang, he had occupied Luzhou for twelve years. He lived to be fifty years old. His four sons, Wu Wo, occupied Huainan).
(Fifteen) In the fourth year of Qianning, Zen Master Zhaozhou Congshen (Zhàozhōu Cóngshěn) passed away, at the age of one hundred and twenty. The master was a native of Caozhou, with the surname Hao. After having his head shaved but before receiving the full precepts, he went to visit Nanquan (Nanquan Puyuan). Nanquan greatly valued him at first sight. One day, Zhaozhou asked, 'What is the Dao?' Nanquan said, 'Ordinary mind is the Dao.' Zhaozhou said, 'Can it still be approached?' Nanquan said, 'Intending to approach it is wrong.' Zhaozhou said, 'If one does not intend to approach it, how can one know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly reaches the state of no doubt, it is like the great void, vast and empty, how can one forcibly distinguish between right and wrong?' After hearing these words, Zhaozhou had a great enlightenment. From then on, he stayed under Nanquan's tutelage for twenty years. Later, he traveled to various places, and later returned to the north, where the people invited him to reside at the Zhaozhou Guanyin Monastery.
古剎。示眾曰。如明珠在掌。胡來胡現。漢來漢現。老僧有時將一枝草作丈六金身用。有時把丈六金身作一枝草用。佛是煩惱。煩惱是佛。問曰。未審佛是誰家煩惱。師曰。與一切人煩惱。僧云。如何免得。師云。用免作么。問師還入地獄不。答云。老僧末上入。僧云。大善知識為什麼卻入地獄。師云。若不入阿誰教化女。真定帥王公攜諸子入院。師坐而問曰。大王會么。王云。不會。師云。自小持齋今已老。見人無力下禪床。王公加禮而去。一日示眾曰。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裡坐。菩提涅槃真如佛性儘是貼體衣服。亦名煩惱。不問即無煩惱。且實際理地什麼處著得。一心不生萬法無咎。女但究理坐看三二十年。若不會道擷取老僧頭去。夢幻空花何勞把捉。心若無異萬境一如。既不從外得。更拘執作什麼。如羊相似。拾物安向口裡。老僧見藥山和上道。有人問著便交合取狗口。老僧亦交合卻口。師之玄言天下推為宗門妙唱云。
(戊午) 改光化○聖胄整合(華岳玄偉禪師。編次貞元已來宗師機緣。行於世)。
(庚申) 上與崔胤謀誅宦官(劉季述等。以禁軍劫天子。幽于少陽院。矯詔立太子即帝位)。
(辛酉) 改天覆○(韓全誨等。劫帝幸鳳翔○是年進錢镠爵越
【現代漢語翻譯】 古剎。向大眾開示說：『如同明珠在手掌中，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。老僧有時將一根草當作丈六金身（比喻佛的巨大法身）來用，有時把丈六金身當作一根草來用。佛就是煩惱，煩惱就是佛。』有人問道：『請問佛是誰家的煩惱？』 禪師說：『與一切人煩惱。』僧人說：『如何才能免除煩惱？』禪師說：『為什麼要用「免除」這個概念呢？』有人問禪師是否會下地獄，禪師回答說：『老僧最後才下地獄。』僧人說：『大善知識為什麼反而要下地獄？』禪師說：『如果我不入地獄，誰來教化你們呢？』真定帥王公帶著兒子們來到寺院，禪師坐著問：『大王會么（明白這個道理嗎）？』王公說：『不會。』禪師說：『從小吃齋到現在已經老了，看到人也沒有力氣下禪床。』王公行禮后離開了。 一天，禪師向大眾開示說：『金佛不能經受熔爐的冶煉，木佛不能經受火的焚燒，泥佛不能經受水的浸泡，真佛安坐在屋裡。菩提（覺悟）、涅槃（寂滅）、真如（實相）、佛性，這些都是貼身的衣服，也可以說是煩惱。不問就沒有煩惱。那麼，在實際的理地上，什麼地方可以安放這些概念呢？一心不生，萬法就沒有過錯。你們只要探究這個道理，靜坐三二十年，如果還不明白，就把老僧的頭砍去。夢幻空花，何必去執著把捉？心如果沒有分別，萬境都是一樣的。既然不是從外邊得來的，又拘泥執著什麼呢？就像羊一樣，撿到東西就往嘴裡塞。老僧看到藥山和尚說，有人問他問題，他就讓人家去咬狗嘴。老僧也要讓人家咬自己的嘴。』禪師的玄妙言論，天下人都推崇為宗門妙唱啊！』 (戊午) 改光化。聖胄整合（華岳玄偉禪師，編次貞元已來宗師機緣，行於世）。 (庚申) 上與崔胤謀誅宦官（劉季述等，以禁軍劫天子，幽于少陽院，矯詔立太子即帝位）。 (辛酉) 改天覆。（韓全誨等，劫帝幸鳳翔。是年進錢镠爵越）
【English Translation】 At the ancient temple, the master addressed the assembly, saying: 'Like a bright pearl in the palm of your hand, it reflects the image of a barbarian when a barbarian appears, and the image of a Han Chinese when a Han Chinese appears. Sometimes this old monk uses a blade of grass as a sixteen-foot golden body (referring to the immense Dharmakaya of the Buddha), and sometimes he uses a sixteen-foot golden body as a blade of grass. Buddha is affliction, and affliction is Buddha.' A monk asked: 'May I ask, whose affliction is the Buddha?' The master said: 'The affliction of all people.' The monk said: 'How can one be free from it?' The master said: 'Why use the concept of 'freedom'?' Someone asked the master if he would enter hell. The master replied: 'This old monk will enter last.' The monk said: 'Why would a great enlightened teacher enter hell?' The master said: 'If I didn't enter, who would teach you?' The commander Wang Gong of Zhending brought his sons to the temple. The master, remaining seated, asked: 'Does the Great King understand (this principle)?' Wang Gong said: 'I do not.' The master said: 'Having observed a vegetarian diet since childhood, I am now old and lack the strength to descend from the meditation platform when I see people.' Wang Gong paid his respects and departed. One day, the master addressed the assembly, saying: 'A golden Buddha cannot withstand the furnace, a wooden Buddha cannot withstand fire, a clay Buddha cannot withstand water; the true Buddha sits inside the house. Bodhi (enlightenment), Nirvana (liberation), Suchness (Tathata), and Buddha-nature are all like close-fitting garments; they can also be called afflictions. Without questioning, there is no affliction. So, on the ground of ultimate reality, where can these concepts be placed? When a single thought does not arise, all phenomena are without fault. You only need to investigate this principle, sit and observe for thirty or twenty years; if you still don't understand, then cut off this old monk's head. Dreamlike illusions and empty flowers, why bother grasping at them? If the mind has no differentiation, all realms are the same. Since it is not obtained from the outside, what is there to cling to? Like a sheep, picking up things and putting them in its mouth. This old monk saw Master Yaoshan say that when someone asked him a question, he would tell them to bite a dog's mouth. This old monk would also tell them to bite his own mouth.' The master's profound words were praised by all as the wonderful song of the Zen school! (Wu-wu year) Changed to Guanghua. Shengzhou Jicheng (Zen Master Xuanwei of Mount Hua, compiled the opportunities and circumstances of masters since the Zhenyuan era, which circulated in the world). (Geng-shen year) The emperor and Cui Yin plotted to execute the eunuchs (Liu Jishu and others, who used the imperial guards to kidnap the emperor and imprison him in Shaoyang Courtyard, falsely issuing an edict to establish the crown prince as emperor). (Xin-you year) Changed to Tianfu. (Han Quanhui and others kidnapped the emperor to Fengxiang. In this year, Qian Liu was promoted to the title of King of Yue.)
王)。
(十六) 云居道膺禪師示寂。師幽州玉田人。參洞山價公契悟宗旨。價深可之曰。此子已后千萬人把不住。一日問曰。昔南泉問講彌勒下生經僧云。彌勒什麼時下。生僧曰。見在天宮。當來下生。南泉云。天上無彌勒。地下無彌勒。師問。只如天上無彌勒地下無彌勒。未審誰與安名。洞山直得禪床震動。乃曰。膺阇黎。及結庵於後洞。日感天廚奉供。洞山勉令隨方接人。遂登云居。學徒奔湊。至一千五百眾。嘗示眾曰。古人云。地獄未是苦。若向此衣單下不明大事。卻是最苦。女等既在這個行流。十分去九不較多也。更著些子精彩。便是上座不屈平生行腳。不辜負叢林。古人道。欲得保任此事。須向高高峰頂立。深深海底行。方有些子氣力。汝若大事未辦。須履踐玄途。又曰。汝等師僧家。發言吐氣須有來由。凡問事須識好惡尊卑良賤。信口無益。傍家到處覓相似語言。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。不相似。八十老人出場屋。不是小兒戲。一言參差千里萬里難為收攝。直至敲骨打髓。須有來由。言語如鉗夾鉤鎖相續不斷。始得頭頭上具物物上新。可不是精得妙底事。道女知有的人終不取次。十度擬發言。九度卻休去。為什麼如此。恐怕無利益。體得的人心如臘月扇。
【現代漢語翻譯】 現代漢語譯本 （十六）云居道膺（Yunju Daoying）禪師示寂。禪師是幽州玉田人。參學于洞山價（Dongshan Jia）公，領悟了宗旨。洞山價非常認可他，說：『這孩子以後千萬人也擋不住。』一天，道膺問道：『過去南泉（Nanquan）問講《彌勒下生經》的僧人說：『彌勒（Maitreya）什麼時候下生？』僧人說：『現在在天宮，將來下生。』南泉說：『天上沒有彌勒，地下沒有彌勒。』弟子想問，既然天上沒有彌勒，地下沒有彌勒，那麼是誰給安的名？』洞山聽后禪床都震動了，說：『膺阇黎（Ying Sheli）。』之後道膺在後洞結庵，每天都感得天廚供奉食物。洞山勉勵他隨方接引他人。於是道膺登上云居山，學徒蜂擁而至，達到一千五百人。他曾對大眾開示說：『古人說，地獄還不是最苦的，如果在這個衣單下不明瞭大事，才是最苦的。你們既然在這個修行行列中，十分功夫去掉九分也不算多。更要加些精彩，才不辜負上座們平生行腳，不辜負叢林。古人說，想要保任此事，必須站在高高峰頂，深深海底行，才有些氣力。你們如果大事未辦，必須踐行玄妙的途徑。』又說：『你們這些師僧家，發言吐氣都要有來由。凡是問事，必須識別好壞尊卑良賤，信口開河沒有益處。到處尋找相似的語言。所以我常常對兄弟們說，不要怪不相似，恐怕同學太多了。第一不要將來，不相似。八十歲的老人出場屋，不是小兒戲。一句話說錯，千里萬里難以收回，直到敲骨打髓，必須有來由。言語如鉗夾鉤鎖，相續不斷，才能頭頭上具足，物物上更新。這可不是精妙的事。』道，你們知道有的人始終不隨便，十次想發言，九次卻停下來。為什麼這樣？恐怕沒有利益。體悟的人心如臘月天的扇子。
【English Translation】 English version (16) Chan Master Yunju Daoying passed away. The Master was a native of Yutian in Youzhou. He studied with Master Dongshan Jia and realized the essence of the school. Master Jia deeply approved of him, saying, 'This child will be unstoppable by thousands of people in the future.' One day, he asked, 'In the past, Nanquan asked a monk lecturing on the 'Maitreya (Maitreya) Descent Sutra', 'When will Maitreya descend?' The monk said, 'He is currently in the Tushita Heaven, and will descend in the future.' Nanquan said, 'There is no Maitreya in heaven, and no Maitreya on earth.' The Master asked, 'If there is no Maitreya in heaven and no Maitreya on earth, who gave him the name?' Dongshan's meditation bed shook upon hearing this, and he said, 'Ying Sheli.' Later, Daoying built a hermitage in the back cave, and daily received offerings from the heavenly kitchen. Dongshan encouraged him to receive people from all directions. Thereupon, Daoying ascended Yunju Mountain, and students flocked to him, reaching a congregation of one thousand five hundred. He once instructed the assembly, saying, 'The ancients said, hell is not the worst suffering; if you do not understand the great matter under this robe, that is the worst suffering. Since you are in this practice, it is not too much to remove nine parts out of ten. Add some more brilliance, and you will not fail the lifelong pilgrimage of the senior monks, nor fail the monastery. The ancients said, if you want to maintain this matter, you must stand on the highest peak and walk in the deepest seabed, then you will have some strength. If you have not resolved the great matter, you must practice the profound path.' He also said, 'You monks, your words and breath must have a source. When asking about things, you must distinguish between good and bad, noble and base, superior and inferior. Random talk is useless. Searching everywhere for similar language. Therefore, I often say to my brothers, do not be surprised if it is not similar, I am afraid there are too many classmates. First, do not bring the dissimilar in the future. An eighty-year-old man entering the arena is not child's play. One wrong word is difficult to recover for thousands of miles, until it penetrates bone and marrow, there must be a source. Words should be like pliers, clamps, hooks, and chains, continuously connected, so that each head is complete and each thing is new. This is not a subtle matter.' He said, 'You know that some people are never casual, they intend to speak ten times, but stop nine times. Why is this? Because they are afraid there is no benefit. The mind of one who understands is like a fan in the twelfth month.'
口邊直得醭出。不是汝強為。任運如此。欲得恁么事。須是恁么人。既是恁么人。何愁恁么事。學佛邊事是錯用心。假饒解得千經萬論。講得天華落石點頭。亦不幹自己事。況乎其餘有何用處。若將有限心識。作無限中用。如將方木逗圓孔。多少差訛。設使攢花簇錦事事及得盡一切事。亦只喚作了事人無過人。終不喚作尊貴。將知尊貴邊著得什麼物。不見從門入者非寶。捧上不成龍知么。又曰。如好獵狗。只解尋有軌跡底。忽遇羚羊掛角。莫道跡氣亦不識。僧問。羚羊掛角時如何。師曰。六六三十六。曰不會。師云。不見道無軌跡。一僧在房內看經。師隔窗問。阇黎念者是什麼經。對曰。維摩經。曰不問維摩經。念者是什麼經。其僧有省。師臨終前期五日。為眾開最後方便。序出世始末。眾皆愴然。至時端坐而化。後唐謚曰弘覺禪師。
(十六 甲子) 改天祐(正月朱全忠。奉天子遷洛陽。八月弒之。而立少子祝。年十二)。
(乙丑) 哀帝祝天祐二年○(彗竟天○昭第九子。朱全忠弒昭立帝。時年十三。軍國之政稟全忠。年十七歲。梁王使劉霸害焉。葬溫陵。謚景宗。在位三年)。
(丙寅) 濮王紃(昭之子。少帝遇鴆暴崩。梁王與百僚號慟。眾議即位。如周公故事。天祐四年禪位於梁。
【現代漢語翻譯】 現代漢語譯本： 話到嘴邊都快發黴了（口邊直得醭出）。不是你勉強能做到的（不是汝強為），而是自然而然如此（任運如此）。想要得到那種境界（欲得恁么事），必須是那樣的人（須是恁么人）。既然是那樣的人（既是恁么人），還愁什麼那樣的事做不成呢（何愁恁么事）？在學佛這件事上用心是錯的（學佛邊事是錯用心）。即使你理解了成千上萬的經典理論（假饒解得千經萬論），講經說法能讓天上的花落下，石頭點頭（講得天華落石點頭），也與你自身無關（亦不幹自己事），更何況其他的還有什麼用處呢（況乎其餘有何用處）？如果用有限的意識（若將有限心識），去處理無限的境界（作無限中用），就像用方形的木頭去塞圓形的孔（如將方木逗圓孔），會有多少差錯啊（多少差訛）。假設你精通各種技藝，事事都能做到，甚至能做到一切事情（設使攢花簇錦事事及得盡一切事），也只能被稱為一個能幹的人，沒有什麼過人之處（亦只喚作了事人無過人），終究不能被稱為尊貴（終不喚作尊貴）。要知道尊貴這種東西能用什麼來衡量呢（將知尊貴邊著得什麼物）？沒聽說過從門進來的東西不是寶貝（不見從門入者非寶），捧上去的東西不能變成龍，知道嗎（捧上不成龍知么）？又說（又曰）：就像好的獵狗（如好獵狗），只懂得尋找有軌跡的東西（只解尋有軌跡底），如果遇到羚羊把角掛在樹上，連軌跡和氣味都不知道了（忽遇羚羊掛角，莫道跡氣亦不識）。有僧人問（僧問）：羚羊掛角時是什麼樣的（羚羊掛角時如何）？禪師說（師曰）：六六三十六（六六三十六）。僧人說（曰）：不明白（不會）。禪師說（師云）：沒聽說過沒有軌跡嗎（不見道無軌跡）？一個僧人在房間里看經（一僧在房內看經），禪師隔著窗戶問（師隔窗問）：阇黎（音：shé lí，意為：出家人的尊稱）唸的是什麼經（阇黎念者是什麼經）？回答說（對曰）：《維摩經》（維摩經）。禪師說（曰）：我不是問《維摩經》（不問維摩經），是問唸經的是什麼（念者是什麼經）？那個僧人有所領悟（其僧有省）。禪師臨終前五天（師臨終前期五日），為眾人開示最後的方便法門（為眾開最後方便），講述自己出世的始末（序出世始末），眾人都很悲傷（眾皆愴然）。到臨終時端坐而逝（至時端坐而化）。後唐追諡為弘覺禪師（後唐謚曰弘覺禪師）。
（十六 甲子）改天祐（正月朱全忠（人名）。奉天子遷都洛陽。八月弒殺天子。而立少子祝（人名），年十二）。
（乙丑）哀帝祝天祐二年○（彗星竟天○昭第九子。朱全忠弒殺昭（人名）立帝。時年十三。軍國之政稟告全忠。年十七歲。梁王使劉霸害之。葬于溫陵。謚號景宗。在位三年）。
（丙寅）濮王紃（昭之子。少帝遇鴆暴崩。梁王與百僚號慟。眾議即位。如周公故事。天祐四年禪位於梁）。
【English Translation】 English version: Words at the mouth are about to get moldy. It's not something you can force, but it's naturally like this. If you want to achieve that state, you must be that kind of person. Since you are that kind of person, why worry about not being able to accomplish that kind of thing? It's wrong to put your mind on studying Buddhism. Even if you understand thousands of scriptures and treatises, and your lectures can make flowers fall from the sky and stones nod, it still has nothing to do with yourself. Moreover, what use are the rest? If you use limited consciousness to deal with infinite realms, it's like using a square peg to fit into a round hole, how many errors will there be? Suppose you are proficient in various skills, able to do everything, even able to accomplish all things, you can only be called a capable person, nothing more, and you will never be called noble. Know that what can be used to measure nobility? Haven't you heard that things that come in through the door are not treasures, and things that are offered up cannot become dragons, do you know? It is also said: Like a good hunting dog, it only knows how to find things with traces. If it encounters a羚羊(líng yáng, antelope) hanging its horns on a tree, it won't even recognize the traces and smell. A monk asked: What is it like when a羚羊(líng yáng, antelope) hangs its horns? The master said: Six six thirty-six. The monk said: I don't understand. The master said: Haven't you heard that there are no traces? A monk was reading a scripture in his room. The master asked through the window: What scripture are you reading,阇黎(shélí, a respectful term for a monk)? He replied: The Vimalakirti Sutra. The master said: I'm not asking about the Vimalakirti Sutra, I'm asking what is reading the scripture? The monk had an epiphany. Five days before his death, the master gave his last expedient teaching to the assembly, recounting the beginning and end of his emergence into the world, and everyone was saddened. When the time came, he sat upright and passed away. The Later Tang Dynasty posthumously named him Zen Master Hongjue.
(16th Jiazi) Changed to Tianyou (In the first month, Zhu Quanzhong (name) escorted the emperor to move the capital to Luoyang. In August, he assassinated the emperor and established the young son Zhu (name), who was twelve years old).
(Yichou) Emperor Ai Zhu, the second year of Tianyou ○ (A comet crossed the sky ○ The ninth son of Zhao. Zhu Quanzhong assassinated Zhao (name) and established the emperor. At that time, he was thirteen years old. The military and political affairs of the country were reported to Quanzhong. At the age of seventeen, the King of Liang sent Liu Ba to harm him. He was buried in Wenling. His posthumous title was Emperor Jingzong. He reigned for three years).
(Bingyin) Prince Pu Xun (son of Zhao. The young emperor died suddenly from poison. The King of Liang and the officials wailed. The assembly discussed ascending the throne, like the story of the Duke of Zhou. In the fourth year of Tianyou, he abdicated the throne to Liang).
遇鴆而卒)右唐十九帝(不與武后)凡二百九十年(而朱溫篡之)。
五代
(十七) 敘曰。後梁朱氏篡唐。閱五朝八姓。十有三君。五十三載。歐陽文忠公泫春秋著為五代史。古所謂春秋作而亂臣賊子懼。然自秦漢而下。禍起蕭墻變生肘腋。君臣父子之際。所不忍愿聞者。奚更不懼之多乎。予嘗以唐新舊本紀參校。粗見文忠師仰春秋。略例紀事褒貶之妙。非他史所及。因采數十端著新唐史本紀。略例一篇。及得五代史。閱其自發述作之意。與予言亦頗合。然舉春秋宗王之作裁正唐史可也。以之致虛名盛禮。而歆艷五代之君。不幾於枉設乎。朱全忠弒昭宗滅唐祚。雖王莽劉曜之惡。不足以比之。及其有國。父父子子。更相屠僇。不殊犬豕之死。正吾教善惡因果之效也。文忠篾視而不取。特假春秋峨巍位號朝儀。以賁之。卒無一辭深誅痛責。使世忠良閱之。曷以泄胸中之不平乎。荊國王文公嘗嘆惜文公不修晉書而修五代史。予之言蓋文公嘆惜之意也。至於李克用石敬瑭劉知遠。皆突厥沙陀夷狄之種。朱全忠郭威乃中國人。反不若三夷狄近人類也。郭威代漢及養子世宗。頗有聲。然議者概見而未知詳夫。
(十八 丁卯) 梁太祖溫。改開平○僖宗賜姓全忠。禪唐之後更名晃字匡聖。本宋州碭山午溝
【現代漢語翻譯】 （因遇鴆毒而死）加上唐朝十九位皇帝（不包括武則天），總共二百九十年（被朱溫篡奪）。
五代
（十七）敘述：後梁朱氏篡奪唐朝。經歷了五個朝代，八個姓氏，共有十三位君主，五十三年。歐陽文忠公（歐陽修的謚號）撰寫《春秋》並著成《五代史》。古人說『《春秋》一成，亂臣賊子懼怕』。然而自從秦漢以來，禍亂起于宮墻之內，變故發生在近旁。君臣父子之間，那些不忍心聽到的事情，難道還怕不多嗎？我曾經用唐朝的新舊本紀互相校對，大致看到了文忠公學習仰慕《春秋》，用簡略的事例來記載事情，褒獎好的，貶斥壞的，這是其他史書所不及的。因此我選取了幾十個例子寫成《新唐史本紀·略例》一篇。等到讀到《五代史》，閱讀他自己闡述寫作的意圖，與我的想法也頗為一致。然而用《春秋》宗王的寫作方法來裁定修正唐史是可以的，用它來追求虛名，崇尚盛大的禮儀，而羨慕五代的君主，豈不是近乎枉費心思嗎？朱全忠弒殺昭宗，滅亡唐朝的國運，即使是王莽、劉曜的罪惡，也不足以與他相比。等到他擁有國家，父子之間，互相殘殺，和豬狗的死亡沒有什麼區別，這正是我們佛教所說的善惡因果的效應啊。文忠公輕視而不採納，特意借用《春秋》中高大的地位稱號和朝廷禮儀來粉飾他們，最終沒有一句深刻的譴責和痛斥，讓世間的忠良之士讀了之後，怎麼能夠發泄心中的不平呢？荊國王文公（王安石的謚號）曾經嘆息文忠公不修《晉書》而修《五代史》。我的話大概就是文公嘆息的意思啊。至於李克用、石敬瑭、劉知遠，都是突厥沙陀夷狄的種族，朱全忠、郭威卻是中國人，反而不如這三個夷狄接近人類啊。郭威取代漢朝以及養子世宗在位時，頗有聲名。然而議論的人大概只看到了表面，而沒有詳細瞭解。
（十八 丁卯年）梁太祖朱溫，改年號為開平。僖宗（唐僖宗）賜姓全忠。篡唐之後改名晃，字匡聖，本是宋州碭山午溝人。
【English Translation】 (Died from encountering poison) Adding the nineteen emperors of the Tang Dynasty (excluding Empress Wu), totaling two hundred and ninety years (usurped by Zhu Wen).
The Five Dynasties
(17) Narrative: The Later Liang Zhu clan usurped the Tang Dynasty. It went through five dynasties, eight surnames, with a total of thirteen rulers, for fifty-three years. Ouyang Wenzhong Gong (posthumous title of Ouyang Xiu) wrote 'Spring and Autumn' and authored the 'History of the Five Dynasties'. The ancients said, 'When 'Spring and Autumn' is completed, rebellious ministers and treacherous sons will fear.' However, since the Qin and Han dynasties, disasters have arisen within the palace walls, and changes have occurred nearby. Between rulers and ministers, fathers and sons, those things that one cannot bear to hear, are they not feared even more? I once used the new and old annals of the Tang Dynasty to cross-reference, and roughly saw that Wenzhong Gong learned from and admired 'Spring and Autumn', using brief examples to record events, praising the good and criticizing the bad, which other historical books could not match. Therefore, I selected dozens of examples and wrote 'A Brief Example of the Annals of the New Tang History'. When I read the 'History of the Five Dynasties', reading his own explanation of his writing intentions, it was quite consistent with my thoughts. However, using the writing method of 'Spring and Autumn' to judge and revise the history of the Tang Dynasty is acceptable, but using it to pursue false fame, advocate grand rituals, and admire the rulers of the Five Dynasties, isn't it almost a waste of effort? Zhu Quanzhong assassinated Emperor Zhaozong and destroyed the fate of the Tang Dynasty. Even the evils of Wang Mang and Liu Yao are not enough to compare with him. When he possessed the country, fathers and sons killed each other, no different from the death of pigs and dogs, which is exactly the effect of good and evil karma as we Buddhists say. Wenzhong Gong despised and did not adopt this view, but deliberately borrowed the lofty positions, titles, and court rituals from 'Spring and Autumn' to embellish them, and ultimately did not have a single deep condemnation and denunciation, so that the loyal and virtuous people of the world, after reading it, how could they vent the injustice in their hearts? King Wen of Jing (posthumous title of Wang Anshi) once lamented that Wenzhong Gong did not revise the 'Book of Jin' but revised the 'History of the Five Dynasties'. My words are probably the meaning of Gong's lament. As for Li Keyong, Shi Jingtang, and Liu Zhiyuan, they were all of Turkic Shatuo barbarian races, while Zhu Quanzhong and Guo Wei were Chinese, but they were not as close to humanity as these three barbarians. Guo Wei replaced the Han Dynasty, and his adopted son Emperor Shizong was quite famous. However, those who commented probably only saw the surface and did not understand the details.
(18 Dingmao Year) Zhu Wen, Emperor Taizu of Liang, changed the era name to Kaiping. Emperor Xizong (Emperor Xizong of Tang) bestowed the surname Quanzhong. After usurping the Tang, he changed his name to Huang, courtesy name Kuangsheng, originally from Wugou, Dangshan, Songzhou.
里人。父曰誠。以五經教之。果篡唐祚。年六十一。為子友圭弒矣。在位六年。都汴遷洛○雷氏曰(梁祖失溫庶人。末帝三主十七)。
○吳越镠(字具美。姓錢氏。杭州臨安人。少無賴閑散。僖宗時為董昌偏將。以弩射死黃巢先鋒。斬首數百。巢不敢犯臨安。昌以為都指揮。昌亦叛。镠以狀聞昭宗。昭以镠為淅東招討使。既下昌。進封天下兵馬都元帥。至梁進封吳越王。後唐莊入洛。賜玉冊金印。因稱吳越王。壽八十一。立杭州。二十一年)○雷氏曰(錢杭吳越五主八四)。
燕守光(姓劉氏。深州樂壽人。父仁恭事幽州李可有大勛烈光亦如之。八月自號大燕皇帝。改元應天。立幽州十九年)○雷氏曰(守元僭燕一十九年)。
(十九 戊辰) 五月雪峰義存禪師示寂。師泉州人。姓曾氏。十七落髮。往幽州受具。綿歷禪會緣契德山。咸通中登象骨山。雪峰創院玄侶奔萃。懿宗賜號真覺大師。上堂僧問。拈[袖-由+追]豎拂不當宗乘。和尚如何指示。師豎起拂子。其僧抱頭而出。師乃不顧。道怤問。只如古德豈不是以心傳心。師曰。兼不立文字語句。怤曰。只如不立文字語句。師如何傳。師良久。怤禮拜。師曰。更問我一轉豈不好。怤曰。就和上請一轉話頭。師曰。只恁么唯別有商量。曰和上
【現代漢語翻譯】 現代漢語譯本 里人。他的父親名叫誠，用五經來教導他。最終篡奪了唐朝的皇位。享年六十一歲，被他的兒子友圭所殺。在位六年，都城在汴州，后遷都洛陽。雷氏評論說：（梁太祖失去了溫和的庶民之心，末帝經歷了三位君主，共十七年）。 吳越王镠（字具美，姓錢，杭州臨安人。年輕時遊手好閒。僖宗時期擔任董昌的偏將，用弩箭射死了黃巢的先鋒，斬首數百人。黃巢不敢侵犯臨安。董昌任命他為都指揮。董昌也反叛了。錢镠將情況上報給昭宗。昭宗任命錢镠為浙東招討使。平定董昌后，晉封為天下兵馬都元帥。到梁朝時，進封為吳越王。後唐莊宗進入洛陽，賜予玉冊金印。於是稱吳越王。享年八十一歲，在杭州建都，共二十一年）。雷氏評論說：（錢氏統治吳越，經歷了五位君主，共八十四年）。 燕王守光（姓劉，深州樂壽人。他的父親仁恭在幽州為李可立下大功，守光也像他一樣。八月，自稱大燕皇帝，改年號為應天。在幽州稱帝十九年）。雷氏評論說：（守光僭越稱燕王，共十九年）。 （十九 戊辰）五月，雪峰義存禪師圓寂。禪師是泉州人，姓曾。十七歲出家，前往幽州受具足戒。經歷過許多禪會，與德山禪師有緣。咸通年間登上象骨山。雪峰開創寺院，許多僧侶前來聚集。懿宗賜號真覺大師。上堂時，有僧人問：『拈[袖-由+追]豎拂不當宗乘，和尚如何指示？』禪師豎起拂子。那僧人抱頭而出。禪師不理會。道怤問：『難道古德不是以心傳心嗎？』禪師說：『也兼不立文字語句。』道怤說：『如果不立文字語句，師如何傳？』禪師沉默良久。道怤禮拜。禪師說：『再問我一次豈不是更好？』道怤說：『就和上請一轉話頭。』禪師說：『只是這樣，唯有別有商量。』道怤說，和上
【English Translation】 English version A person from the village. His father, named Cheng, taught him the Five Classics. Eventually, he usurped the throne of the Tang Dynasty. He lived to be sixty-one years old and was killed by his son Yougui. He reigned for six years, with the capital in Bianzhou, later moved to Luoyang. Lei Shi commented: (The founding emperor of Liang lost the heart of a gentle commoner, and the last emperor went through three rulers, totaling seventeen years). Wuyue King Liu (Zi: Jumei, surname Qian, from Lin'an, Hangzhou. In his youth, he was idle and dissolute. During the Xizong era, he served as a subordinate general under Dong Chang, killing Huang Chao's vanguard with a crossbow, beheading hundreds of people. Huang Chao dared not invade Lin'an. Dong Chang appointed him as the commander-in-chief. Dong Chang also rebelled. Qian Liu reported the situation to Zhaozong. Zhaozong appointed Qian Liu as the Pacification Commissioner of Eastern Zhejiang. After pacifying Dong Chang, he was promoted to Grand Marshal of the Armed Forces of the World. When the Later Liang Dynasty came, he was promoted to King of Wuyue. Later Tang Zhuangzong entered Luoyang and bestowed upon him a jade book and golden seal. Thus, he was called the King of Wuyue. He lived to be eighty-one years old, established his capital in Hangzhou, for a total of twenty-one years). Lei Shi commented: (The Qian family ruled Wuyue, going through five rulers, totaling eighty-four years). Yan King Shouguang (Surname Liu, from Leshou, Shenzhou. His father, Rengong, made great contributions to Li Keyong in Youzhou, and Shouguang was like him. In August, he proclaimed himself Emperor of Great Yan, changing the era name to Yingtian. He reigned in Youzhou for nineteen years). Lei Shi commented: (Shouguang presumptuously claimed to be the King of Yan for a total of nineteen years). (19th year of Wuchen) In May, Zen Master Xuefeng Yicun passed away. The Zen Master was from Quanzhou, with the surname Zeng. He left home at the age of seventeen and went to Youzhou to receive full ordination. He experienced many Zen gatherings and had a connection with Zen Master Deshan. During the Xiantong era, he ascended Mount Xianggu. Xuefeng founded a monastery, and many monks came to gather. Emperor Yizong bestowed upon him the title of True Enlightenment Master. During an assembly, a monk asked: 'To pick up [sleeve-from+pursue] and raise the whisk is not in accordance with the Zen tradition. How does the abbot instruct?' The Zen Master raised the whisk. The monk covered his head and left. The Zen Master ignored him. Dao Fu asked: 'Isn't it that the ancient masters transmitted mind to mind?' The Zen Master said: 'It also does not establish written words and phrases.' Dao Fu said: 'If it does not establish written words and phrases, how does the master transmit?' The Zen Master remained silent for a long time. Dao Fu bowed. The Zen Master said: 'Wouldn't it be better to ask me again?' Dao Fu said: 'I would like to ask the abbot for a turning phrase.' The Zen Master said: 'It is just like this, only there is another discussion.' Dao Fu said, the abbot
恁么即得。長慶問。從上諸聖傳受一路。請師垂示。師默然。長慶禮拜而退。師莞爾而笑。師有時謂眾曰。堂堂密密地道。怤出問曰。是什麼堂堂密密。師起立曰。道什麼。怤退步而立。師垂語曰。此事得恁么尊貴。得恁么綿密。怤對曰。某甲到來數年不問和上恁么示誨。師曰。我向前雖無如今已有。莫有妨么。曰不敢。如此和上不已而已。師曰。致使我如此。怤從此信入。因普請次。師舉溈山見色便見心語問怤。還有過也無。怤曰。古人為什麼事。師曰。雖然如此要共女商量。曰恁么即不如道。怤鋤地去又嘗普請次。師問皎然曰。古人道誰知席帽下元是昔愁人。古人意作么生。皎然側戴笠子曰。這個是什麼人語。又問曰。持經者能荷擔如來。然乃捧師向禪床上著。一日紹卿隨師經行次。見芋葉動。師指動葉示之。卿曰。某甲怕怖。師曰。是汝屋裡底怕怖什麼。紹卿從此開悟。安國弘瑫參師。師曰。甚處來。曰江西。師曰。什麼處見達磨。曰分明向和上道。師曰。道什麼。瑫曰。什麼處去來。一日師見瑫忽搊住云。盡大地是解脫門。把手教伊入不肯入。曰和上怪弘瑫不得。師曰。雖然如此爭柰背後許多師僧何。太原孚上座參師。禮拜訖立於座右。師才顧視。孚便下看主事。異日師見孚指日示之孚搖手而出。師曰。汝不
【現代漢語翻譯】 現代漢語譯本 『恁么即得』（這樣就可以了）。 長慶問：『從上諸聖傳授的一路（法脈），請老師開示。』老師默然不語。長慶禮拜後退下。老師微微一笑。 老師有時對大眾說：『堂堂密密地道（坦蕩而又精密的道）。』怤（音fu）站出來問道：『是什麼堂堂密密？』老師站起來說：『說什麼？』怤退後站立。老師垂語說：『此事得恁么尊貴（如此尊貴），得恁么綿密（如此綿密）。』怤回答說：『我來這裡數年，不曾問過和上（老師）如此教誨。』老師說：『我向前雖然沒有，如今已經有了，莫有妨么（有什麼妨礙嗎）？』怤說：『不敢。如此和上（老師）不已而已（不要再說了）。』老師說：『致使我如此（導致我這樣說）。』怤從此信入（相信並領悟）。 一次普請（集體勞作）時，老師舉溈山（溈山佑禪師）『見色便見心』的話問怤：『還有過也無（有過錯嗎）？』怤說：『古人為什麼事（爲了什麼事）？』老師說：『雖然如此，要共女商量（要和你商量）。』怤說：『恁么即不如道（這樣不如不說）。』怤鋤地去了。 又一次普請時，老師問皎然：『古人道「誰知席帽下元是昔愁人」，古人意作么生（古人是什麼意思）？』皎然側戴笠子說：『這個是什麼人語（這是什麼人的話）？』 又問：『持經者能荷擔如來（揹負如來）。』皎然乃捧師向禪床上著（放在禪床上）。 一日，紹卿隨師經行次（經行時），見芋葉動。老師指動葉示之（指著動著的芋葉給他看）。卿說：『某甲怕怖（我害怕）。』老師說：『是汝屋裡底怕怖什麼（是你自己屋裡的東西，怕什麼）？』紹卿從此開悟。 安國弘瑫（音tao）參師。老師問：『甚處來（從哪裡來）？』答：『江西。』老師問：『什麼處見達磨（在哪裡見到達磨）？』答：『分明向和上道（分明地向老師說）。』老師問：『道什麼（說什麼）？』瑫答：『什麼處去來（從哪裡來）？』 一日，老師見瑫忽搊住云（忽然抓住瑫說）：『盡大地是解脫門（整個大地都是解脫之門），把手教伊入不肯入（拉著手教他進入，卻不肯進入）。』瑫說：『和上怪弘瑫不得（老師不能怪我）。』老師說：『雖然如此，爭柰背後許多師僧何（但是背後還有許多僧人怎麼辦）？』 太原孚上座參師，禮拜完畢後站在座位的右邊。老師才看他，孚便下看主事（負責事務）。異日，老師見孚指日示之（指著太陽給他看），孚搖手而出。老師說：『汝不（你不是）。』
【English Translation】 English version 『恁么即得』 (rèn me jí dé) (Then it is obtained). Changqing asked: 『Please, Master, instruct us on the path transmitted by all the sages from above.』 The Master remained silent. Changqing bowed and withdrew. The Master smiled slightly. The Master sometimes said to the assembly: 『The Way is grand and subtle.』 Fu (a disciple) stood up and asked: 『What is grand and subtle?』 The Master stood up and said: 『What are you talking about?』 Fu stepped back and stood still. The Master said: 『This matter is so noble, so meticulous.』 Fu replied: 『I have been here for several years and have never asked the Master for such teachings.』 The Master said: 『Although I didn't have it before, I have it now. Is there any harm in that?』 Fu said: 『I dare not. Master, it is enough.』 The Master said: 『You have caused me to say this.』 From then on, Fu believed and understood. Once, during communal labor, the Master quoted Guishan's (Guishan Youchan) saying, 『Seeing form, one sees the mind,』 and asked Fu: 『Is there any fault in this?』 Fu said: 『What is the ancient person doing?』 The Master said: 『Although it is so, I want to discuss it with you.』 Fu said: 『Then it is better not to say it.』 Fu went to hoe the ground. Another time, during communal labor, the Master asked Jiaoran: 『The ancients said, 「Who knows that under the straw hat is the sorrowful person of the past?」 What did the ancients mean?』 Jiaoran tilted his bamboo hat and said: 『Whose words are these?』 He also asked: 『One who upholds the sutras can bear the burden of the Tathagata (Tathagata is another name of Buddha).』 Then Jiaoran lifted the Master and placed him on the meditation bed. One day, Shaoqing was walking with the Master when he saw a taro leaf moving. The Master pointed to the moving leaf and showed it to him. Qing said: 『I am afraid.』 The Master said: 『What are you afraid of in your own house?』 Shaoqing was enlightened from this. Anguo Hongtao (a disciple) visited the Master. The Master asked: 『Where do you come from?』 He replied: 『Jiangxi.』 The Master asked: 『Where did you see Bodhidharma (Bodhidharma was a Buddhist monk who lived during the 5th or 6th century)?』 He replied: 『I will clearly tell the Master.』 The Master asked: 『What did you say?』 Tao replied: 『Where did you come from?』 One day, the Master saw Tao and suddenly grabbed him, saying: 『The entire earth is the gate of liberation. I take your hand and teach you to enter, but you refuse to enter.』 Tao said: 『The Master cannot blame Hongtao.』 The Master said: 『Although it is so, what about the many monks behind me?』 The Venerable Fu of Taiyuan visited the Master, bowed, and stood to the right of the seat. As soon as the Master looked at him, Fu went down to take charge of affairs. Another day, the Master saw Fu pointing at the sun, and Fu shook his head and left. The Master said: 『You are not.』
肯我。孚曰。和上搖頭某甲擺尾。什麼處不肯和上。師曰。到處也須諱卻。一日眾僧晚參。師在中底臥。孚曰。五州管內只有這和上較些子。師便起去。師居閩川四十餘年。法席之盛卓冠天下。常不下一千五百眾。臨終出遊藍田莫歸浴畢中夜示寂。壽八十有七。
(二十) 十一月玄沙師備禪師示寂。師少為漁家子。年甫三十。始出家具戒習頭陀行與雪峰師資道契。雪峰每嘆曰。備頭陀再來人也。閱楞嚴經發明心地。由是應機敏捷。與修多羅冥契。諸方玄學者有所未決。必從之請益。師上堂時久。眾謂不說法。一時各歸。師乃呵之曰。看總是一樣底。無一個有智慧但見我開兩片皮。盡來簇著。覓言語意度。是我真實為他卻總不知。看恁么大難大難。十方諸佛把女向頂上著。不敢錯誤著一分子。只道此事唯我能知。會么。如今相紹繼盡道承釋迦。我道釋迦與我同參。汝道參阿誰。會么。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍周沙界。我今少分為汝智者。可以譬喻得解。汝見此閻浮提日么。世間人所作興營養身活命種種作業。莫非承他日光成立。只如日體還有多般及心行么。還有不周遍處么。欲識此金剛體亦如是。只如今山河大地十方國土色空明暗及汝身心。莫非盡承汝圓成威光
【現代漢語翻譯】 現代漢語譯本 肯我。孚（人名）說：『和尚搖頭，某甲（指自己）擺尾。』什麼地方不肯和尚？師（指禪師）說：『到處也須避諱。』 一日，眾僧晚參。師（指禪師）在中底（禪堂）臥著。孚（人名）說：『五州管內只有這和尚還算可以。』師（指禪師）便起身離去。師（指禪師）居住在閩川四十餘年，法席之盛，卓絕天下，常有不下於一千五百人的僧眾。臨終前出遊藍田，沒有回來，沐浴完畢后，半夜示寂，享年八十七歲。
（二十）十一月，玄沙師備禪師示寂。師（指玄沙師備禪師）年少時是漁家的孩子，剛滿三十歲，才出家受戒，修習頭陀行，與雪峰禪師師資相合。雪峰禪師常常嘆息說：『備頭陀是再來人啊。』閱讀《楞嚴經》后，發明心地，因此應機敏捷，與修多羅（佛經）暗合。各地的玄學學者，如果有什麼不明白的地方，必定向他請教。師（指玄沙師備禪師）上堂時很久，眾僧認為他不說法，一時都各自回去了。師（指玄沙師備禪師）於是呵斥他們說：『看你們總是一樣的，沒有一個有智慧的！只看到我張開兩片嘴唇，就都來聚集著，尋找言語意度。我真實地為他們，他們卻總不知道。看這事多麼難啊！十方諸佛把女（指智慧）放在頭頂上，也不敢錯誤地放錯一分一毫，只說這件事只有我能知道。明白嗎？如今相紹繼（互相繼承），都說繼承釋迦（釋迦牟尼佛）。我說釋迦與我同參，你們說參的是誰？明白嗎？你們現在想要得出他五蘊（色、受、想、行、識）身田的主宰，只要認識你的秘密金剛體。古人對你們說：圓成正遍周沙界。我今天稍微為你們這些智者，可以用譬喻來解釋。你們看到這閻浮提（我們所居住的這個世界）的太陽嗎？世間人所作的興建、營養身體、活命的種種作業，沒有不是承他的日光而成立的。就像太陽的本體還有多種變化和心行嗎？還有不周遍的地方嗎？想要認識這金剛體也是這樣。就像如今的山河大地、十方國土、色空明暗以及你們的身心，沒有不是盡承你們圓成威光的。』
【English Translation】 English version Ken asked, 'The Abbot shakes his head, and I wag my tail. What is the Abbot unwilling to do?' The Master (referring to the Zen master) said, 'Everywhere must be avoided.' One day, the monks were attending the evening session. The Master (referring to the Zen master) was lying down in the meditation hall. Fu (a name) said, 'Within the five provinces, only this Abbot is somewhat acceptable.' The Master (referring to the Zen master) then got up and left. The Master (referring to the Zen master) resided in Minchuan for over forty years, and the prosperity of his Dharma assembly surpassed all others in the world, often with no fewer than fifteen hundred monks. Before his death, he traveled to Lantian and did not return. After bathing, he passed away in the middle of the night, at the age of eighty-seven.
(20) In November, Zen Master Xuansha Shibei passed away. The Master (referring to Zen Master Xuansha Shibei) was a fisherman's child in his youth. He became a monk at the age of thirty, took the precepts, practiced asceticism, and had a deep connection with Zen Master Xuefeng. Zen Master Xuefeng often sighed and said, 'Ascetic Bei is a reborn person.' After reading the Surangama Sutra, he awakened his mind, and thus he was quick-witted and in harmony with the Sutras (Buddhist scriptures). Scholars of metaphysics from various places would consult him if they had any unresolved questions. The Master (referring to Zen Master Xuansha Shibei) would often spend a long time on the platform, and the monks thought he was not teaching the Dharma, so they all returned to their rooms. The Master (referring to Zen Master Xuansha Shibei) then scolded them, saying, 'You all look the same, none of you have any wisdom! You only see me opening my two lips, and you all gather around, seeking words and meanings. I am truly doing it for them, but they don't know it at all. See how difficult this is! All the Buddhas of the ten directions place the woman (referring to wisdom) on their heads, and they dare not make a mistake, saying that only I can know this matter. Do you understand? Now you are all succeeding each other, saying that you are inheriting Shakyamuni (Shakyamuni Buddha). I say that Shakyamuni is studying with me, who do you say he is studying with? Do you understand? If you want to escape the master of the five aggregates (form, feeling, perception, volition, consciousness) and the body, you only need to recognize your secret Vajra body. The ancients told you: 'Perfect completion pervades all realms.' Today, I will explain it to you wise ones with an analogy. Do you see the sun in this Jambudvipa (the world we live in)? All the construction, nourishment, and life-sustaining activities that people do in the world are established by the light of the sun. Does the sun's essence have many changes and mental activities? Is there any place that it does not pervade? If you want to recognize this Vajra body, it is also like this. Just like the mountains, rivers, earth, ten directions, countries, form, emptiness, light, darkness, and your body and mind, none of them are not receiving your perfect and complete majestic light.'
所現。直是天人群生類所作業次受生果報有性無情。莫非承女威光。乃至諸佛成道果接物利生。莫非盡承女威光。只如金剛體。還有凡夫諸佛么。有女心行么。不可道無便當去。女既有如是奇特。會么。努力珍重。師初住梅溪。后居玄沙。一時天下叢林海眾。皆望風欽服。閩帥王公待以師禮。學徒垂千人。室戶不閉。師應機接物垂二十年。所演法要有大錄行於世。沒年七十有五。閩帥賜號宗一禪師。
○楚殷(字霸圖。姓馬氏。許州鄢陵人。世為農家。事梁。征伐有功。封為楚王。至末帝貞明丙子。始建國立郡州。十四年。壽七十九)雷氏曰(馬楚湖南五主五七)。
蜀建(字光圖。姓王氏。許州武陽人。佐唐有功。封西平王。進封蜀王。遂有鼎分之志。昭宗遇弒。少帝禪梁。舉哭哀慟。文武勸進。遂立成都。號蜀。十二年卒。壽七十二。改武成)○雷氏曰(王建前蜀二主三五)。
荊季興(字貽孫。陜州硤石人。本名李昌。少為汴州李讓家童。梁祖初鎮宣武。讓入貲養為子。易姓朱氏。興因讓故得見梁祖。祖見奇之。亦命為子。因姓朱氏。后拜宋州刺史。破青州徙穎陽防禦。進封渤海王。複姓高氏。唐莊開蜀有功。封南平王。吳人冊之。立荊南二十年。壽五十四)○雷氏曰(季興荊南五主五七)
【現代漢語翻譯】 現代漢語譯本： 所顯現的，無論是天人、眾生，還是各類有情無情的生命，它們所承受的業報和輪迴，無一不是承蒙您的威光。乃至諸佛成就道果，接引眾生，利益世間，也無一不是仰仗您的威光。就如同金剛之體，還有凡夫和諸佛的分別嗎？還有男女之心的分別嗎？不可說沒有，這樣理解才恰當。您既然有如此奇特的功德，明白了嗎？努力珍重啊！師父最初住在梅溪，後來居住在玄沙。一時之間，天下的叢林和僧眾，都望風欽佩信服。閩地的統治者王公以對待老師的禮節來對待他。學徒有近千人，禪房的門都不用關閉。師父應機說法，接引眾生，持續了二十年。所闡述的佛法要義有大量的記錄流傳於世。去世時七十五歲。閩地統治者賜予他『宗一禪師』的稱號。
楚殷（字霸圖，姓馬氏，許州鄢陵人，世代為農家。在梁朝時，因征戰有功，被封為楚王。到了末帝貞明丙子年，開始建立國立郡州，共十四年。享年七十九歲）雷氏評論說（馬楚湖南五主五七）。
蜀建（字光圖，姓王氏，許州武陽人，輔佐唐朝有功，被封為西平王，後晉封為蜀王。於是產生了割據一方的志向。昭宗遇害，少帝禪位於梁朝，他舉哀慟哭。文武百官勸他即位，於是他在成都稱帝，國號為蜀，共十二年去世。享年七十二歲，改年號為武成）雷氏評論說（王建前蜀二主三五）。
荊季興（字貽孫，陜州硤石人，本名李昌，年少時是汴州李讓家的家童。梁太祖最初鎮守宣武時，李讓出資把他收為養子，改姓朱氏。季興因為李讓的緣故得以見到梁太祖，太祖認為他很奇特，也命他為兒子，因此姓朱氏。後來被授予宋州刺史。攻破青州后遷徙到穎陽防禦。晉封為渤海王。恢復姓高氏。唐莊宗開創蜀地有功，封為南平王。吳國人冊封他。建立荊南二十年，享年五十四歲）雷氏評論說（季興荊南五主五七）。
【English Translation】 English version: What manifests, be it gods, humans, sentient beings, or all kinds of animate and inanimate life, the karmic retribution and cycles of rebirth they undergo are all due to your majestic power. Even the Buddhas who attain enlightenment, guide beings, and benefit the world, all rely on your majestic power. Just like the Vajra body, is there still a distinction between ordinary beings and Buddhas? Is there still a distinction between male and female minds? It cannot be said that there is not; this understanding is appropriate. Since you have such extraordinary merits, do you understand? Strive and cherish this! The master initially resided in Meixi, and later lived in Xuansha. For a time, the monasteries and monastic communities throughout the land all admired and submitted to him. The rulers of Min treated him with the respect due to a teacher. He had nearly a thousand disciples, and the doors of his meditation room did not need to be closed. The master responded to opportunities and guided beings for twenty years. The essential principles of the Dharma he expounded have been extensively recorded and circulated in the world. He passed away at the age of seventy-five. The ruler of Min bestowed upon him the title of 'Zen Master Zongyi'.
Chu Yin (字霸圖 zì Bàtú, courtesy name Batú, surname 馬氏 Mǎshì, of Yangling in Xuzhou, whose family had been farmers for generations. During the Liang dynasty, he was enfeoffed as the King of Chu for his meritorious service in battle. In the year Bingzi of the Zhenming era of the last emperor, he began to establish a state and govern prefectures, for a total of fourteen years. He lived to the age of seventy-nine.) Lei Shi commented (馬楚湖南五主五七 Mǎ Chǔ Húnán wǔ zhǔ wǔ qī - Ma Chu, Hunan, five rulers, five sevens).
Shu Jian (字光圖 zì Guāngtú, courtesy name Guangtu, surname 王氏 Wángshì, of Wuyang in Xuzhou, who assisted the Tang dynasty with meritorious service and was enfeoffed as the King of Xiping, later promoted to the King of Shu. Thus, he developed ambitions to establish his own territory. When Emperor Zhaozong was assassinated and the young emperor abdicated to the Liang dynasty, he mourned with great sorrow. The civil and military officials urged him to ascend the throne, so he declared himself emperor in Chengdu, with the state name of Shu, for a total of twelve years. He died at the age of seventy-two, and the era name was changed to Wucheng.) Lei Shi commented (王建前蜀二主三五 Wáng Jiàn Qián Shǔ èr zhǔ sān wǔ - Wang Jian, Former Shu, two rulers, three fives).
Jing Jixing (字貽孫 zì Yísūn, courtesy name Yisun, of Xiashi in Shanzhou, originally named 李昌 Lǐ Chāng, who was a servant in the household of Li Rang in Bianzhou when he was young. When Emperor Taizu of Liang first garrisoned Xuanwu, Li Rang paid to adopt him as his son, changing his surname to Zhu. Jixing was able to meet Emperor Taizu of Liang because of Li Rang, and Taizu considered him remarkable, also ordering him to be his son, thus taking the surname Zhu. Later, he was appointed as the Prefect of Songzhou. After breaking through Qingzhou, he moved to Yingyang for defense. He was promoted to the King of Bohai. He reverted to the surname Gao. He was enfeoffed as the King of Nanping for his meritorious service in opening up Shu during the Tang Zhuangzong era. The people of Wu invested him. He established Jingnan for twenty years and lived to the age of fifty-four.) Lei Shi commented (季興荊南五主五七 Jìxīng Jīngnán wǔ zhǔ wǔ qī - Jixing, Jingnan, five rulers, five sevens).
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吳渥(字承天。蜜長子。蜜病出鎮宣州。嗣立淮南一年。壽二十三。為溫灝殺之○隆演。字鴻源。蜜次子。溫灝殺渥。演遂即位。十二年改年武元。壽二十四卒。弟溥又立)。
閩審知(字信通。姓王氏。光州固始人。兄朝唐封福州觀察。既卒。知代征伐有功。昭宗進封瑯玡王。至梁祖加拜為知書令。封閩王。遂立福建。十八年。壽六十四)雷氏曰(王閩福建五主五五)。
(廿一 庚午) 南嶽山惟勁頭陀。集光化以來出世宗師機緣。為續寶林傳。
(辛未) 改乾化。
南漢隱(姓劉氏。上蔡人也。其祖安仁。后徙閩中。商賈南海。因家焉。父謙為廣州牙將。破巢為封州刺史。既卒。州人表隱代之事唐勛烈。昭宗封為南海王。天祐二年進封安南都護。三年封南平王。今梁又封南海王。后貞明三年卒。壽三十八)雷氏曰(南海隱廣五主六七)。
(壬申) 梁祖疾甚。郢王友圭。左遷菜州刺史。不行乃微行詣左龍虎統軍韓勍。謀入伏禁中。友圭僕伕馮廷鍔刺帝于寢殿。矯詔友圭權主軍國之務。發喪即帝位。初梁祖溫略地于宋亳間。偶與逆旅婦人野合而生。立未一年。友貞貶為庶人。改年元鳳。
(廿二 癸酉) 末帝友貞。一名瑱。溫第三子。聞友圭亂起兵討之。
【現代漢語翻譯】 現代漢語譯本 吳渥（字承天，蜜的長子。蜜生病後出鎮宣州。繼承淮南一年。享年二十三歲，被溫灝殺害）。隆演（字鴻源，蜜的次子。溫灝殺了吳渥，隆演於是即位。十二年改年號為武元。享年二十四歲去世。弟弟吳溥又即位）。 閩審知（字信通，姓王氏，光州固始人。哥哥王潮被唐朝封為福州觀察使。去世后，審知代替他征伐有功。昭宗進封他為瑯玡王。到梁太祖時加拜為知書令。封為閩王。於是建立福建。享年六十四歲）。雷氏說（王閩福建五主五十五年）。 （廿一 庚午）南嶽山惟勁頭陀，收集光化以來出世宗師的機緣，續寫《寶林傳》。 （辛未）改年號為乾化。 南漢隱（姓劉氏，上蔡人。他的祖先劉安仁，後來遷徙到閩中，在南海經商，於是安家在那裡。父親劉謙為廣州牙將，攻破巢賊后被封為封州刺史。去世后，州人上表推舉劉隱代理事務，唐昭宗封他為南海王。天祐二年進封為安南都護。三年封為南平王。現在梁朝又封他為南海王。後梁貞明三年去世，享年三十八歲）。雷氏說（南海隱廣五主六十七年）。 （壬申）梁太祖病重。郢王朱友圭，被貶為萊州刺史。沒有前往萊州，於是便微服前往左龍虎統軍韓勍處，謀劃進入皇宮禁中。朱友圭的僕人馮廷鍔在寢殿刺殺了梁太祖。假傳詔書，讓朱友圭暫時代管軍國事務。發喪后即位。當初梁太祖朱溫在宋州、亳州一帶略地時，偶然與旅店婦人野合而生下朱友圭。即位不到一年，朱友貞被貶為庶人。改年號為元鳳。 （廿二 癸酉）末帝朱友貞，一名朱瑱，朱溫的第三個兒子。聽說朱友圭作亂，起兵討伐他。
【English Translation】 English version Wu Wo (courtesy name Cheng Tian, eldest son of Mi. Mi was ill and went to Xuan Prefecture. He succeeded to Huainan for one year. He died at the age of twenty-three, killed by Wen Hao). Long Yan (courtesy name Hong Yuan, second son of Mi. Wen Hao killed Wu Wo, and Long Yan then ascended the throne. In the twelfth year, the era name was changed to Wu Yuan. He died at the age of twenty-four. His younger brother Wu Pu then ascended the throne). Min Shenzhi (courtesy name Xintong, surname Wang, from Gushi, Guang Prefecture. His elder brother Wang Chao was appointed as the Fuzhou Observer by the Tang Dynasty. After his death, Shenzhi replaced him and made meritorious contributions in conquest. Emperor Zhaozong promoted him to Prince of Langya. When Emperor Taizu of Liang added him as the Zhi Shuling (Director of the Secretariat). He was enfeoffed as the Prince of Min. Thus, he established Fujian. He lived to the age of sixty-four). Lei Shi said (The Wang of Min ruled Fujian for five reigns and fifty-five years). (21st year, Gengwu) The monk Wei Jin of Mount Nan Yue collected the opportunities of the enlightened masters since the Guanghua era to continue the 'Baolin Zhuan' (Record of Baolin Monastery). (Xinwei) The era name was changed to Qianhua. Nan Han Yin (surname Liu, from Shangcai. His ancestor Liu Anren later moved to Minzhong, traded in the South Sea, and settled there. His father Liu Qian was a military officer in Guangzhou. After defeating Chao, he was appointed as the Prefect of Feng Prefecture. After his death, the people of the prefecture recommended Liu Yin to act on his behalf. Emperor Zhaozong of Tang enfeoffed him as the Prince of the South Sea. In the second year of Tianyou, he was promoted to the Protector-General of Annam. In the third year, he was enfeoffed as the Prince of Nanping. Now the Liang Dynasty has again enfeoffed him as the Prince of the South Sea. He died in the third year of Zhenming of the Later Liang Dynasty, at the age of thirty-eight). Lei Shi said (The Nan Hai Yin ruled Guang for five reigns and sixty-seven years). (Renshen) Emperor Taizu of Liang was seriously ill. Zhu Yougui, the Prince of Ying, was demoted to the Prefect of Laizhou. He did not go to Laizhou, so he went in disguise to Han Qing, the commander of the Left Dragon and Tiger Army, to plot to enter the palace. Feng Ting'e, Zhu Yougui's servant, assassinated Emperor Taizu in the bedroom. He falsely issued an edict, ordering Zhu Yougui to temporarily manage military and state affairs. After the funeral, he ascended the throne. Initially, when Emperor Taizu of Liang, Zhu Wen, was seizing territory in the Song and Bo regions, he accidentally had an affair with a woman in an inn and gave birth to Zhu Yougui. Less than a year after ascending the throne, Zhu Youzhen was demoted to a commoner. The era name was changed to Yuanfeng. (22nd year, Guiyou) The last Emperor Zhu Youzhen, also known as Zhu Zhen, was the third son of Zhu Wen. Hearing that Zhu Yougui had rebelled, he raised troops to attack him.
既殺友圭。命趙嵓傳國寶。至汴迎王即位。更名锽。且都汴。蓋祖地矣。唐使皇甫麟滅之。在位十年。複稱乾化。
(乙亥) 改貞明。
(丙子) 晉兵七萬來伐○遼主阿保機稱帝。立國號大。契丹改元天贊。遼之始也(中國簡冊所不載。遠夷草昧無可考。故其年代不可得而詳也。其父斡里。為夷離中。猶中國刺史主。生而拓落。多智雄健。有膽略好騎射。鐵厚一寸而洞之。夜寢則有光。左右莫不驚。諸部畏服之。有宋相安。至天祚為金滅之。治國十一年)。
(廿三) 明州奉化縣布袋和尚者。未詳氏族。自稱名契此。形裁腲脮蹙額皤腹。出語無定寢臥隨處。常以杖荷一布囊。凡供身之具盡貯囊中。入𢌅肆聚落。見物則乞。或醯醢魚俎。才接入口。分少許投囊中。時號長汀子布袋師也。嘗雪中臥。雪不沾身。人以此奇之。或就人乞。其貨則售。示人吉兇必應期無忒。天將雨。即著濕草屨途中驟行。遇亢陽。即曳高齒木履。市橋上豎膝而眠。居民以此驗知。有一僧在師前行。師乃拊僧背一下。僧回頭。師曰。乞我一文錢。曰道得即與汝一文。師放下布袋叉手而立。白鹿和上問。如何是布袋。師便放下布袋。又問。如何是布袋下事。師負之而去。先保福和上問。如何是佛法大意。師放下布袋叉手。
【現代漢語翻譯】 現代漢語譯本：他殺害了朋友王圭，命令趙巖傳達傳國玉璽，到汴梁迎接王即位，改名為王鍠，並且定都汴梁，因為那是祖先的土地。唐朝使者皇甫麟滅亡了他。王鍠在位十年，又改年號為乾化。
(乙亥年) 改年號為貞明。
(丙子年) 晉國的軍隊七萬人前來攻打。遼國君主耶律阿保機稱帝，建立國號為『大』，契丹改年號為天贊，這是遼國的開始（中國的史書沒有記載，因為是邊遠地區的少數民族，情況不清楚，所以年代無法詳細考證。他的父親斡里是夷離堇，相當於中國的刺史。耶律阿保機生性豪放，聰明雄健，有膽略，喜歡騎射，能用箭射穿一寸厚的鐵甲。晚上睡覺時有光芒，左右的人都很驚訝，各個部落都畏懼他。後來宋朝與遼國相安無事，直到天祚帝被金國滅亡。耶律阿保機統治國家十一年）。
(二十三年) 明州奉化縣有個布袋和尚，不清楚他的姓氏，自稱名叫契此（Qici）。他體態肥胖，額頭有皺紋，肚子很大，說話沒有定準，睡覺的地方也不固定。經常用枴杖挑著一個布袋，所有生活用品都裝在裡面。他到街市和村落，看到東西就乞討，不管是醋、肉醬還是魚肉，只要一入口，就分一點放到布袋里。當時人們稱他為長汀子布袋師。他曾經在雪地裡睡覺，雪不沾身，人們因此覺得他很神奇。他向人乞討，那人的貨物就能賣出去。他給人預示吉兇，一定應驗。天要下雨時，他就穿著濕草鞋在路上快走。遇到乾旱，他就穿著高齒木屐，在市橋上豎著膝蓋睡覺。當地居民用這些來驗證天氣。有一個僧人在他前面走，他就拍了一下僧人的背。僧人回頭，他說：『乞討我一文錢。』僧人說：『說得對就給你一文錢。』他就放下布袋，叉手而立。白鹿和尚問：『什麼是布袋？』他就放下布袋。又問：『什麼是布袋下的事？』他就揹著布袋走了。先保福和尚問：『什麼是佛法大意？』他就放下布袋，叉手。
【English Translation】 English version: He killed his friend Wang Gui (name of a person), ordered Zhao Yan (name of a person) to pass on the Imperial Jade Seal, and went to Bianliang (name of a place) to welcome Wang (referring to the person to be enthroned) to ascend the throne. He changed his name to Wang Huang (name of a person), and established the capital in Bianliang, because it was the ancestral land. Huangfu Lin (name of a person), an envoy of the Tang Dynasty, destroyed him. Wang Huang reigned for ten years and then changed the era name to Qianhua.
(Year Yihai) Changed the era name to Zhenming.
(Year Bingzi) The Jin army of 70,000 came to attack. The Liao ruler, Abaoji (name of a person), declared himself emperor and established the state name as 'Da' (meaning 'Great'). The Khitan changed the era name to Tianzan (name of an era), which was the beginning of the Liao Dynasty (not recorded in Chinese historical books because it was a remote ethnic minority area, and the situation was unclear, so the years cannot be verified in detail. His father, Woli (name of a person), was an Yilijin, equivalent to a Chinese prefect. Abaoji was born unrestrained, intelligent, brave, and had the courage to ride and shoot. He could shoot through an inch-thick iron armor with an arrow. At night, there was light when he slept, and the people around him were surprised. All the tribes feared him. Later, the Song Dynasty and the Liao Dynasty lived in peace until Emperor Tianzuo (name of a person) was destroyed by the Jin Dynasty. Abaoji ruled the country for eleven years).
(Twenty-third year) There was a Budai (meaning 'cloth bag') monk in Fenghua County, Mingzhou (name of a place), whose surname was unknown. He called himself Qici (name of a person). He was fat, with wrinkles on his forehead and a large belly. His words were uncertain, and his sleeping place was not fixed. He often carried a cloth bag on a staff, and all his daily necessities were stored in it. He went to the market and villages, and begged for things when he saw them. Whether it was vinegar, meat sauce, or fish, as soon as it entered his mouth, he would put a little into the bag. At that time, people called him Changtingzi Budai Master. He once slept in the snow, and the snow did not stick to him, so people thought he was magical. When he begged from someone, that person's goods would be sold. He predicted good and bad luck for people, and it always came true. When it was about to rain, he would walk quickly on the road wearing wet straw sandals. When there was a drought, he would wear high-toothed wooden clogs and sleep with his knees up on the market bridge. The local residents used these to verify the weather. A monk was walking in front of him, and he patted the monk's back. The monk turned around, and he said, 'Beg me for a penny.' The monk said, 'If you can say it right, I will give you a penny.' He put down the cloth bag and stood with his hands clasped. Monk Bailu (name of a person) asked, 'What is Budai?' He put down the cloth bag. He also asked, 'What is the matter under the Budai?' He carried the cloth bag and left. Monk Xianbaofu (name of a person) asked, 'What is the great meaning of the Buddha-dharma?' He put down the cloth bag and clasped his hands.
保福曰。為只如此。為更有向上事。師負之而去。師在街衢立。有僧問。和上在遮里作什麼。師曰。等個人。曰來也來也(歸宗柔和上別云歸去來)師曰。女不是遮個人。曰如何是遮個人。師曰。乞我一文錢。師有歌曰。只個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者只明無學地。非聖非凡復若乎。不疆分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量清高稱道情。攜錫若登故國路。莫愁諸處不聞聲。又有偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭。梁貞明二年丙子三月師將示滅。于岳林寺東廊下端坐磐石而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢安然而化。其後他州有人見師亦負布袋而行。於是四眾競圖其像。今岳林寺大殿東堂全身見存。
(丁丑) 漢龑(初名嵓隱之庶子。生於外舍。身長七尺。承父襲封南海王。是年建國。號越。二年更號漢。壽五十四卒。立三十一年。龑者蓋采周易飛龍在天之義爾)。
(戊寅) 蜀衍(字化源。建之第十一子。母曰徐賢妃。以寵得立為太子。
【現代漢語翻譯】 現代漢語譯本：保福問道：『是僅僅如此，還是有更進一步的境界？』 師父背起布袋就離開了。 師父站在街上，有僧人問：『和尚在這裡做什麼？』 師父說：『等一個人。』 僧人說：『來了來了（歸宗柔和尚另外說：歸去來）。』 師父說：『你不是這個人。』 僧人說：『怎樣才是這個人？』 師父說：『向我乞討一文錢。』 師父有歌唱道：『這個心心心即是佛，十方世界最靈妙之物。 縱橫妙用實在可憐可愛，一切都不如心真實。 騰騰自在無所作為，閑閑散散才是真正的出家人。 如果能見到眼前的真大道，即使不見絲毫也極其奇妙。 萬法有什麼不同？心又有什麼差異？ 何必再費力去尋找經書的意義？ 心王本來就斷絕了許多知見，智者只需明白無學的境界。 非聖非凡又是什麼呢？不強行分別，聖人的情懷就顯得孤單。 無價的心珠本來就圓滿清凈，凡是不同的表象都是虛妄的空喊。 人如果能弘揚道，道就會更加分明，無量的清高才配得上道的真情。 拿著錫杖如果登上故鄉的路，不要擔心各處聽不到你的名聲。』 又有偈語說：『一缽乞討千家飯，孤身行走萬里游。 用清澈的眼睛看人很少遇到知音，問路只能向白雲。』 梁貞明二年丙子三月，師父將要示寂，在岳林寺東廊下端坐磐石而說偈語：『彌勒（Maitreya，未來佛）真彌勒，分身千百億。 時時顯現給世人看，世人自己不認識。』 偈語說完安然而逝。 之後，其他州有人看見師父也揹著布袋行走。 於是，四眾弟子爭相描繪他的畫像。 現在岳林寺大殿東堂還儲存著他的全身像。 （丁丑）漢龑（Han Yan，初名嵓隱之庶子，最初的名字是巖隱的庶子。生於外舍，身長七尺。承父襲封南海王，繼承父親的爵位成為南海王。是年建國，號越，這一年建立國家，國號為越。二年更號漢，兩年後改國號為漢。壽五十四卒，享年五十四歲去世。立三十一年，在位三十一年。龑者蓋采周易飛龍在天之義爾，龑這個字大概是採用了《周易》中飛龍在天的含義）。 （戊寅）蜀衍（Shu Yan，字化源，字是化源。建之第十一子，是建的第十一個兒子。母曰徐賢妃，母親是徐賢妃。以寵得立為太子，因為受寵而被立為太子）。
【English Translation】 English version: Baofu asked: 'Is it just like this, or is there something further?' The master carried his bag and left. The master stood on the street, and a monk asked: 'What is the master doing here?' The master said: 'Waiting for someone.' The monk said: 'Coming, coming (Guizong Rou, another monk, said: Returning).' The master said: 'You are not that person.' The monk said: 'What is that person like?' The master said: 'Beg me for a penny.' The master had a song that said: 'This mind, mind, mind is Buddha, the most spiritual thing in the ten directions of the world. Its versatile use is truly pitiful and lovely, nothing is as real as the mind. Soaring freely and doing nothing, leisurely and carefree is the true home-leaver. If you can see the true great path before your eyes, even if you don't see a trace, it is extremely wonderful. What is the difference between all dharmas? What is the difference between the mind? Why bother to seek the meaning of the scriptures? The mind-king originally cut off many views, the wise only need to understand the state of no-learning. What is it to be neither saint nor ordinary? If you don't force distinctions, the saint's feelings will appear lonely. The priceless mind-pearl is originally round and pure, all different appearances are false empty shouts. If a person can promote the Dao, the Dao will become clearer, and boundless purity and loftiness will be worthy of the true feelings of the Dao. If you take your tin staff and ascend the road to your homeland, don't worry that you won't hear your name everywhere.' There is also a verse that says: 'One bowl begs for food from a thousand families, alone traveling ten thousand miles. Few people are seen with clear eyes, and one can only ask the white clouds for directions.' In the third month of the Bingzi year of the Zhenming era of the Liang Dynasty, the master was about to enter parinirvana, and sat in full lotus posture on a rock under the east corridor of Yue Lin Temple and said a verse: 'Maitreya (the future Buddha) is the true Maitreya, dividing his body into hundreds of millions. He shows himself to the people of the world from time to time, but the people themselves do not recognize him.' After reciting the verse, he passed away peacefully. Later, someone in another state saw the master also carrying a cloth bag. Therefore, the fourfold assembly competed to paint his portrait. Now, his full-body image is still preserved in the east hall of the main hall of Yue Lin Temple. (Dingchou) Han Yan (Han Yan, originally named Yan Yin's illegitimate son, his original name was Yan Yin's illegitimate son. Born outside the house, seven feet tall. Inherited his father's title as King of the South Sea, inherited his father's title to become the King of the South Sea. In this year, he established the country, named Yue, in this year he established the country, and the country was named Yue. Two years later, he changed the name to Han, two years later he changed the country name to Han. He died at the age of fifty-four, he died at the age of fifty-four. He reigned for thirty-one years, he reigned for thirty-one years. Yan probably adopted the meaning of 'flying dragon in the sky' from the Book of Changes, the character Yan probably adopted the meaning of 'flying dragon in the sky' from the Book of Changes). (Wuyin) Shu Yan (Shu Yan, courtesy name Hua Yuan, courtesy name is Hua Yuan. The eleventh son of Jian, is the eleventh son of Jian. His mother was Consort Xu, his mother was Consort Xu. He was established as the crown prince because of his favor, he was established as the crown prince because of his favor).
建亡即位。荒淫自恣。委政宦者。改大光。立六年。唐郭崇韜伐之)。
(庚辰) 吳溥(蜜第四子。立不改號。治十七年。壽二十八。南唐升滅之)。
(辛巳) 改龍德。
(癸未) 上聞李嗣源兵至。令皇甫麟殺己。嗣源兵入城國亡。
右朱梁二主共一十七年(晉李存勖滅之)。
(廿四) 後唐(姓李氏王土德。都汴洛起太原)雷氏曰(唐武克用莊明閔末四主十五)。
武皇帝克用(世號朱耶。出於突厥後。自號沙陀。以朱耶為姓。烈考朱耶赤心。以徐州功大。懿宗賜姓李氏。俾定天下。莊宗即位。天祐五年薨。葬陵雁門界)。
莊宗存勖(太祖嫡子。母曹后。帝英武善戰。滅梁代之。自梁祖二年立。至同光三年。四十三歲崩。葬河南雍陵)改同光。
(甲申) 朝廷封李茂貞為秦王○高季興為南平王。
(廿五) 魏府興化存獎禪師。詔入內庭。帝問禪要。御賜馬一疋。不慣墜馬傷足。至次年示疾。帝一日謂師曰。朕收大梁得一顆無價明珠。未有人酬價。師曰。請陛下珠看。帝以手展開幞頭腳。師曰。君王之寶誰敢酬價。師化后。敕謚廣濟大師。塔曰通濟。師嘗問僧。什麼處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰。恁么即不
【現代漢語翻譯】 現代漢語譯本：
建亡即位。荒淫自恣。委政宦者。改大光。立六年。唐郭崇韜伐之)。 (庚辰) 吳溥(Wu Pu)(蜜第四子。立不改號。治十七年。壽二十八。南唐升滅之)。 (辛巳) 改龍德。 (癸未) 上聞李嗣源兵至。令皇甫麟殺己。嗣源兵入城國亡。 右朱梁二主共一十七年(晉李存勖滅之)。 (廿四) 後唐(姓李氏王土德。都汴洛起太原)雷氏曰(唐武克用莊明閔末四主十五)。 武皇帝克用(Ke Yong)(世號朱耶。出於突厥後。自號沙陀。以朱耶為姓。烈考朱耶赤心。以徐州功大。懿宗賜姓李氏。俾定天下。莊宗即位。天祐五年薨。葬陵雁門界)。 莊宗存勖(Cun Xu)(太祖嫡子。母曹后。帝英武善戰。滅梁代之。自梁祖二年立。至同光三年。四十三歲崩。葬河南雍陵)改同光。 (甲申) 朝廷封李茂貞(Li Maozhen)為秦王○高季興(Gao Jixing)為南平王。 (廿五) 魏府興化存獎禪師。詔入內庭。帝問禪要。御賜馬一疋。不慣墜馬傷足。至次年示疾。帝一日謂師曰。朕收大梁得一顆無價明珠。未有人酬價。師曰。請陛下珠看。帝以手展開幞頭腳。師曰。君王之寶誰敢酬價。師化后。敕謚廣濟大師。塔曰通濟。師嘗問僧。什麼處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰。恁么即不。
【English Translation】 English version:
He established himself after the previous ruler's demise, indulging in debauchery and licentiousness, entrusting governance to eunuchs. He changed the era name to 'Da Guang' and reigned for six years before being attacked by Guo Chongtao of the Tang Dynasty. (Gengchen year) Wu Pu (the fourth son of Mi). He ascended the throne without changing the era name, ruling for seventeen years and dying at the age of twenty-eight. The Southern Tang Dynasty extinguished his state. (Xin Si year) The era name was changed to 'Long De'. (Guiwei year) Upon hearing that Li Siyuan's troops had arrived, the ruler ordered Huangfu Lin to kill him. Li Siyuan's troops entered the city, and the state was destroyed. In total, the two rulers of the Later Liang Dynasty reigned for seventeen years (before being destroyed by Li Cunxu of the Jin Dynasty). (Year 24) The Later Tang Dynasty (whose rulers were of the Li family, representing the virtue of earth, with their capital at Bian and Luo, originating from Taiyuan). The Lei clan said (Wu, Ke Yong, Zhuang, Ming, and the last four rulers of the Min Dynasty reigned for fifteen years). Emperor Wu, Ke Yong (commonly known as Zhu Ye, originating from the Turkic people, later calling himself Shatuo and adopting Zhu Ye as his surname. His father, Zhu Ye Chixin, was greatly rewarded for his contributions in Xuzhou, and Emperor Yizong bestowed upon him the surname Li, tasking him with pacifying the realm. Emperor Zhuangzong ascended the throne. He died in the fifth year of Tianyou and was buried in Yanmen). Emperor Zhuangzong, Cun Xu (the eldest son of the founding emperor, his mother was Empress Cao. The emperor was brave and skilled in battle, destroying the Liang Dynasty. He reigned from the second year of the Liang founder until the third year of Tongguang, dying at the age of forty-three and being buried in Yongling, Henan). The era name was changed to 'Tongguang'. (Jiashen year) The court enfeoffed Li Maozhen as the Prince of Qin and Gao Jixing as the Prince of Nanping. (Year 25) Chan Master Cunjiang of Xinghua Monastery in Wei Prefecture was summoned to the inner court. The emperor inquired about the essentials of Chan. He was bestowed a horse, but he was not accustomed to riding and fell, injuring his foot. The following year, he fell ill. One day, the emperor said to the master, 'I have obtained a priceless pearl from Daliang, but no one has offered a price for it.' The master said, 'Please let your majesty show me the pearl.' The emperor used his hand to unfold the flaps of his headwear. The master said, 'Who dares to offer a price for the treasure of the king?' After the master's death, he was posthumously granted the title of 'Great Master Guangji,' and his pagoda was named 'Tongji.' The master once asked a monk, 'Where do you come from?' The monk replied, 'I come from Chan Master Cui's place.' The master said, 'Did you bring Chan Master Cui's shout?' The monk replied, 'I did not bring it.' The master said, 'Then you do not.'
從崔禪來。僧便喝。師遂打。師示眾曰。我只聞長廊下也喝。后架里也喝。諸子汝莫盲喝亂喝。直饒喝得興化向半天里。住卻撲下來氣欲絕。待興化蘇息起來。向汝道未在。何故。我未曾向紫羅帳里撒真珠與汝諸人。虛空里亂喝作什麼。師勘克賓。語具傳燈。
(乙酉) 朝廷遣周德威執劉守光至雁門(令存霸刺心血祭祖已斬之於市)。
吳溥(于石頭城上。建清涼寺。請悟空住持)。
前蜀(改咸康來降。敕孟知祥鎮蜀。前蜀二主。共三十五年)。
錢镠封吳越國王(仍請署群臣百官詔許之)。
閩延翰(字子逸。審知長子。同光四年莊宗遇弒。建國稱王。稟唐正朔。立一年)。
(廿六 丙戌) 改天成。明宗嗣源立(世本夷狄無姓。父電為雁門步將生子邈佶烈。太祖克用養為子。姓李名嗣源。初帝至鄴都。軍俄大噪曰。請令公帝河北石敬瑭康義誠勸進嗣源。乃令安重誨移激會兵。軍勢大盛。嗣源據大梁。時從馬直都指麾。使郭從謙。不知睦王存人已死。欲奉之作亂莊宗中流失殂于絳霄殿廡下。善友斂廡下樂器。覆莊尸焚之。及嗣源即位。拾莊宗骨。石殯之。時年已六十矣。每夕宮中焚香告天。愿早生聖人為生民主。在位八年。后為臣朱弘昭等殺之。葬徽陵)。
閩
【現代漢語翻譯】 現代漢語譯本： 從崔禪來。有僧人便大喝一聲。禪師於是就打了他。禪師向大眾開示說：『我只聽說長廊下有人喝，后架里也有人喝。你們這些弟子不要盲目地亂喝。即使喝得像興化一樣，聲震半空，最終也會跌落下來，氣息奄奄。』待興化甦醒過來，再告訴你們『還不到時候』。為什麼呢？因為我未曾在紫羅帳里撒下真正的珍珠給你們這些人，在虛空中胡亂喝叫有什麼用呢？』禪師考察克賓，相關言語記載在《傳燈錄》中。
（乙酉年）朝廷派遣周德威押送劉守光到雁門（命令存霸用他的心血祭祖，已經在市集上斬首）。
吳溥（在石頭城上建造清涼寺，請悟空擔任住持）。
前蜀（改用咸康年號，前來歸降。朝廷下令孟知祥鎮守蜀地。前蜀兩位君主，共計三十五年）。
錢镠被封為吳越國王（仍然請求任命群臣百官，皇帝下詔允許）。
閩延翰（字子逸，是審知的長子。同光四年，莊宗遇害，延翰建立國家稱王，沿用唐朝的正朔，在位一年）。
（廿六 丙戌年）改年號為天成。明宗李嗣源即位（李嗣源本是夷狄，沒有姓氏。他的父親電是雁門步兵將領，生下兒子邈佶烈。太祖李克用收養他為義子，賜姓李，取名嗣源。當初明宗到達鄴都，軍隊突然大聲喧譁說：『請令公做皇帝！』河北的石敬瑭、康義誠勸說明宗即位。於是安重誨調動軍隊，軍勢大盛。明宗佔據大梁。當時擔任從馬直都指揮使的郭從謙，不知道睦王李存乂已經死了，想要擁立他作亂。莊宗在絳霄殿的走廊下中箭身亡。善友收集走廊下的樂器，覆蓋在莊宗的屍體上焚燒。等到明宗即位，撿拾莊宗的遺骨，用石棺安葬。當時明宗已經六十歲了，每天晚上在宮中焚香告天，希望早日降生聖人來為百姓做主。在位八年，後來被臣子朱弘昭等人殺害，葬在徽陵）。
閩
【English Translation】 English version: From Chan Master Cui. A monk then shouted. The master then struck him. The master addressed the assembly, saying: 'I only hear shouting under the long corridor, and also shouting in the back shed. You disciples, do not blindly shout randomly. Even if you shout like Xinghua, shaking the sky, you will eventually fall down, gasping for breath.' When Xinghua wakes up, tell you 'it's not the time yet.' Why? Because I have never scattered real pearls for you people in the purple silk tent, what's the use of shouting randomly in the void?' The master examined Kebin, the relevant words are recorded in 'Transmission of the Lamp'.
(Year Yiyou) The imperial court sent Zhou Dewei to escort Liu Shouguang to Yanmen (ordered Cunba to use his heart's blood to sacrifice to his ancestors, and he was beheaded in the market).
Wu Pu (built Qingliang Temple on Stone City and invited Wukong to be the abbot).
Former Shu (changed to Xiankang era name and came to surrender. The imperial court ordered Meng Zhixiang to garrison Shu. The two rulers of Former Shu, a total of thirty-five years).
Qian Liu was named King of Wuyue (still requested to appoint ministers and officials, and the emperor issued an edict allowing it).
Min Yanhang (courtesy name Ziyi, was the eldest son of Shenzhi. In the fourth year of Tongguang, Emperor Zhuangzong was murdered, and Yanhang established a country and claimed the title of king, using the Tang Dynasty's calendar, reigning for one year).
(Twenty-sixth Year Bingxu) The era name was changed to Tiancheng. Emperor Mingzong Li Siyuan ascended the throne (Li Siyuan was originally a barbarian and had no surname. His father Dian was a Yanmen infantry general and gave birth to a son, Miaojilie. Emperor Taizu Li Keyong adopted him as his adopted son, gave him the surname Li, and named him Siyuan. When Emperor Mingzong arrived in Yedu, the army suddenly clamored loudly, saying: 'Please let the Duke be the emperor!' Shi Jingtang and Kang Yicheng of Hebei persuaded Emperor Mingzong to ascend the throne. So An Chonghui mobilized the army, and the military power was greatly strengthened. Emperor Mingzong occupied Daliang. At that time, Guo Congqian, who was serving as the commander of the Congma Zhi, did not know that Prince Mu Li Cunyi was dead and wanted to support him in rebellion. Emperor Zhuangzong was shot and killed in the corridor of Jiangxiao Hall. Shanyou collected the musical instruments in the corridor, covered Emperor Zhuangzong's body and burned it. When Emperor Mingzong ascended the throne, he picked up Emperor Zhuangzong's remains and buried them in a stone coffin. At that time, Emperor Mingzong was already sixty years old, and every night he burned incense in the palace to pray to heaven, hoping that a sage would be born soon to be the master of the people. He reigned for eight years and was later killed by ministers Zhu Hongzhao and others and buried in Huiling).
Min
鏻(先名延鈴。審知次子。初延稟與鏻謀殺翰。稟推鏻立之。稟還建州。臨決別云。善繼先志。無煩老兄重來。至長興二年。與鏻擊不勝。為鏻殺之。鏻好事鬼神。道士劉守元以左道惑之。建寶皇后宮居焉。后帝為李仿殺之)改元天寶。
(丁亥) 遼主德光名耀屈之(姓劉氏。阿保機第二子。誕于大部落東牙帳。未時黑雲覆帳。火光照耀。有聲如雷。及長雄杰有大志。精騎射平奚渤海二國。治廿一年。于所居大部落。建天雄寺。有契丹太祖像存焉。大赦。改元天顯)。
(己丑) 荊從誨(字遵聖。興之長子。立二十一年。壽五十八)。
(庚寅) 改長興。秦王李茂貞入朝。去建國之制。
楚希聲(字若訥。殷次子。判內外諸軍事。殷卒。立之三年)。
(壬辰) 楚希范(字子矩。殷之第四子。兄弟十人。嫡子希振。最長仁賢其聲范同母而生。聲母袁氏。色美得寵而先立。振棄官為道士。聲卒絕立。改年應順。立十五年。壽四十九)。
孟知祥(是年封為蜀王)○初令雕九經印板(馮道監造)。
栴檀瑞像自下。二十一年覆在江南。
(廿七) 福州長慶惠棱禪師示寂。杭之鹽官人。姓孫氏。幼歲稟性淳淡。年十三于蘇州通玄寺出家登戒。歷參禪肆。唐乾符
【現代漢語翻譯】 現代漢語譯本 鏻（先名延鈴，審知的次子。當初延稟與鏻謀劃殺害翰。延稟推舉鏻繼位。延稟返回建州，臨別時說：『好好繼承先父的遺志，不用老兄再跑一趟。』到長興二年，與鏻交戰失敗，被鏻殺害。鏻喜歡鬼神之事，道士劉守元用旁門左道迷惑他，建造寶皇后宮居住在那裡。後來帝位被李仿殺害）改年號為天寶。
（丁亥）遼主德光，名耶律德光（姓耶律氏，阿保機的第二個兒子。出生于大部落東牙帳，出生時黑雲覆蓋帳篷，火光照耀，有聲音如雷鳴。長大后雄才大略，精通騎射，平定了奚和渤海兩國。統治二十一年。在他居住的大部落里，建造了天雄寺，裡面有契丹太祖的畫像。大赦天下，改年號為天顯）。
（己丑）荊南的統治者高從誨（字遵聖，高興之的長子，在位二十一年，享年五十八歲）。
（庚寅）改年號為長興。秦王李茂貞入朝，廢除了建立國家的制度。
楚國的馬希聲（字若訥，馬殷的次子，掌管內外諸軍事。馬殷去世后，他繼位三年）。
（壬辰）楚國的馬希范（字子矩，馬殷的第四個兒子。兄弟十人，嫡子馬希振，最年長且仁義賢能，馬希聲和馬希范是同母所生，馬希聲的母親袁氏，容貌美麗而受寵，所以先被立為繼承人。馬希振放棄官位做了道士。馬希聲死後，馬希范繼位。改年號為應順，在位十五年，享年四十九歲）。
孟知祥（這年被封為蜀王）。開始下令雕刻九經印板（由馮道負責監造）。
栴檀瑞像從天上降下，二十一年後又出現在江南。
（廿七）福州長慶惠棱禪師圓寂。他是杭州鹽官人，姓孫氏。從小性格淳樸淡泊。十三歲在蘇州通玄寺出家受戒。歷游各處禪寺。唐乾符年間。
【English Translation】 English version Lin (formerly named Yanling, the second son of Shenzhi. Initially, Yanbing and Lin plotted to kill Han. Yanbing promoted Lin to succeed him. Yanbing returned to Jianzhou, and upon parting, he said, 'Successfully carry on our father's will, no need for you, elder brother, to come again.' In the second year of Changxing, he fought unsuccessfully against Lin and was killed by Lin. Lin was fond of ghosts and spirits, and the Daoist Liu Shouyuan deluded him with unorthodox practices, building the Bao Empress's palace for her to reside in. Later, the emperor was killed by Li Fang) changed the reign title to Tianbao.
(Dinghai) The Liao ruler De Guang, named Yelu Deguang (of the Yelu clan, the second son of Abaoji. He was born in the Eastern Yacha tent of the large tribe. At the time of his birth, black clouds covered the tent, and fire shone brightly, with a sound like thunder. As he grew up, he was ambitious and outstanding, skilled in riding and archery, and pacified the Xi and Bohai kingdoms. He reigned for twenty-one years. In the large tribe where he resided, he built the Tianxiong Temple, which houses a statue of Emperor Taizu of the Khitans. A general amnesty was granted, and the reign title was changed to Tianxian).
(Jichou) Jing Conghui (Zi Zunsheng, the eldest son of Xingzhi. Reigned for twenty-one years, and lived to the age of fifty-eight).
(Gengyin) The reign title was changed to Changxing. Prince of Qin, Li Maozhen, entered the court and abolished the system of establishing a state.
Chu Xisheng (Zi Ruone, the second son of Yin, in charge of all military affairs both inside and outside the state. After Yin's death, he reigned for three years).
(Renchen) Chu Xifan (Zi Ziju, the fourth son of Yin. He had ten brothers. The legitimate son, Xizhen, was the eldest, benevolent, and virtuous. Xisheng and Xifan were born of the same mother. Xisheng's mother, Yuan, was beautiful and favored, so he was established as the heir first. Xizhen abandoned his official position to become a Daoist. After Xisheng's death, Xifan succeeded him. The reign title was changed to Yingshun, and he reigned for fifteen years, living to the age of forty-nine).
Meng Zhixiang (was enfeoffed as the Prince of Shu this year). He initially ordered the carving of the Nine Classics printing plates (overseen by Feng Dao).
The Sandalwood Auspicious Image descended from the sky, and after twenty-one years, it reappeared in Jiangnan.
(Twenty-seventh year) Chan Master Huiling of Changqing in Fuzhou passed away. He was from Yanguan in Hangzhou, with the surname Sun. From a young age, he was pure and simple in nature. At the age of thirteen, he left home at Tongxuan Temple in Suzhou and received the precepts. He traveled to various Chan monasteries. During the Qianfu period of the Tang Dynasty.
五年入閩中。謁西院訪靈云。尚有凝滯。乃之雪峰。因問。從上諸聖傳受一路。請垂指示。峰默然。師設禮而退。峰莞爾而笑。異日雪峰謂師曰。我尋常向師僧道。南山有一條鱉鼻蛇。汝諸人好看取。對曰。今日大有人喪身失命。峰然之。師入方丈參。雪峰曰。是什麼。師曰。今日天晴好普請。自此酬問未嘗爽于玄旨。乃述頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看如火里冰。師來往雪峰二十九載。至天祐三年。受泉州刺史王延彬請。住招慶。后閩帥請居長樂府之西院。奏額曰長慶。號超覺大師。上堂良久謂眾曰。還有人相悉么。若不相悉欺謾兄弟去。只今有什麼事。莫要窒塞也無。復是誰家屋裡事。不肯當荷更待何時。若是利根參學。不到這裡來。會么。如今有一般行腳人。耳里總滿也假饒收拾底還當諸人行腳事么。廣說具如傳燈錄。師兩處開法。徒眾一千五百。化行閩越二十七載。後唐長興三年壬辰五月十七日歸寂。壽七十有九。臘六十。
(癸巳) 吳越錢傳璀-山+六。
閩改龍啟。
閔帝存厚(明帝第六子。帝疾篤。秦王從榮作亂。孟漢瓊斬之。十一月詔徴宋王存厚。一名從厚。入權天雄軍府事。
【現代漢語翻譯】 現代漢語譯本：五年後，我進入閩中地區，拜訪了西院並請教靈云，但心中仍有疑惑。於是我前往雪峰，問道：『歷代聖賢所傳授的道路是什麼？請您指示。』雪峰沒有說話。我行禮後退下，雪峰微微一笑。之後，雪峰對我說：『我經常對僧人說，南山有一條鱉鼻蛇，你們要好好看清楚。』我回答說：『今天有很多人會因此喪身失命。』雪峰表示贊同。我進入方丈室參拜，雪峰問：『是什麼？』我回答：『今天天氣晴朗，適合普請（指集體勞動）。』從此以後，我的回答沒有不符合玄妙的旨意的。於是我作頌說：『萬象之中獨露身，唯人自肯乃方親。昔時謬向途中覓，今日看如火里冰。』我來往于雪峰二十九年，到天祐三年，接受泉州刺史王延彬的邀請，住在招慶。後來，閩地的統治者邀請我住在長樂府的西院，上奏朝廷賜額為長慶，號為超覺大師。上堂說法很久后，我對眾人說：『還有人相互瞭解嗎？如果不瞭解，那就是欺騙兄弟。現在有什麼事？莫要阻塞不通啊。』這又是誰家屋裡的事？不肯承擔更待何時？如果是利根的參學者，不會到這裡來。明白嗎？現在有一類行腳僧，耳朵里總是滿滿的，即使收拾乾淨，難道能當作諸位行腳的事嗎？』詳細的說法記載在《傳燈錄》中。我在兩處開法，徒眾有一千五百人，教化在閩越地區推行了二十七年。後唐長興三年壬辰五月十七日圓寂，享年七十九歲，僧臘六十年。 （癸巳）吳越錢傳[璀-山+六]（字文寶，錢镠（Qian Liu）長子，跟隨父親征戰有大功，群臣請求立他為繼承人九年）。 閩地改年號為龍啟。 閔帝存厚（Min Di Cunhou）（明帝第六子，明帝病重，秦王從榮作亂，孟漢瓊（Meng Hanqiong）將他斬殺。十一月，詔令徵召宋王存厚，一名從厚，入朝掌管天雄軍府事）。
【English Translation】 English version: After five years, I entered the Min region and visited Xiyuan, where I consulted Lingyun but still had doubts in my heart. So I went to Xuefeng and asked, 'What is the path transmitted by the sages of the past? Please instruct me.' Xuefeng remained silent. I bowed and withdrew, and Xuefeng smiled slightly. Later, Xuefeng said to me, 'I often tell the monks that there is a soft-shelled turtle-nosed snake in Nanshan, you must all look carefully.' I replied, 'Today, many people will lose their lives because of it.' Xuefeng agreed. I entered the abbot's room to pay respects, and Xuefeng asked, 'What is it?' I replied, 'Today the weather is clear, suitable for puqing (collective labor).' From then on, my answers never deviated from the profound meaning. So I composed a verse: 'Alone the body is revealed amidst all phenomena, only when one acknowledges oneself can one be truly close. In the past, I mistakenly sought it on the road, today I see it as ice in fire.' I traveled back and forth to Xuefeng for twenty-nine years. In the third year of Tianyou, I accepted the invitation of Wang Yanbin (王延彬), the prefect of Quanzhou, and resided in Zhaoqing. Later, the ruler of Min invited me to reside in the Xiyuan of Changle Prefecture, and petitioned the court to grant the name Changqing, with the title Chaojue Great Master. After a long sermon, I said to the assembly, 'Is there anyone who understands each other? If you don't understand, you are deceiving your brothers. What is the matter now? Do not be obstructed.' Whose family matter is this? If you are unwilling to bear it, when will you wait? If you are a keen learner, you will not come here. Do you understand? Now there is a type of wandering monk whose ears are always full, even if they are cleaned up, can they be regarded as your wandering affairs?' Detailed explanations are recorded in the 'Transmission of the Lamp'. I opened the Dharma in two places, with fifteen hundred disciples, and propagated the teachings in the Minyue region for twenty-seven years. I passed away on the seventeenth day of the fifth month of the third year of Changxing in the Later Tang Dynasty, at the age of seventy-nine, with sixty years of monastic life. (Gui Si) Wuyue Qian Chuan[Cui-Shan+Liu] (吳越錢傳[璀-山+六]) (courtesy name Wenbao (文寶), the eldest son of Qian Liu (錢镠), who made great contributions following his father in battle, and the ministers requested that he be established as heir for nine years). The Min region changed the reign title to Longqi (龍啟). Emperor Min Cunhou (閔帝存厚) (the sixth son of Emperor Ming, when Emperor Ming was seriously ill, Prince Congrong of Qin rebelled, and Meng Hanqiong (孟漢瓊) killed him. In November, an edict was issued to summon Prince Cunhou of Song, also named Conghou, to enter the court and take charge of the Tianxiong military affairs).
帝殂。秘喪六日。群臣自鄴迎之。即位於柩前。甲午改元應順。帝從朱弘昭等言。徙潞王存珂鎮河東王。不受命。命兵討之。王整眾而東。帝奔魏州至衛依刺史玉弘贄。潞王入謁。太后命王即位。廢閔為鄂王。遣弘贄子殿直。亦往鴆帝。帝不飲。巒縊殺之。后追諡閔帝。在位五月)。
(甲午) 四月改清泰。末帝存珂(明宗養子。本鎮州平山人。姓王氏。家世微賤。母曰魏氏。明宗為騎將。過平山掠得有子阿三。已年十餘歲。明養為己子。號存珂。長能騎射。封潞王。即位二年。為石敬瑭外結契丹主攻之。帝舉室自焚。壽五十一。在位二年)。
○蜀孟知祥(字寶胤。姓孟氏。荊州龍岡人。祖察秉昭義節旄。父巘磁州刺史。其母王氏。夢日月生於太原。後事唐封為蜀王。明宗崩。祥乃立國號蜀。改年明德。立一年。六月有疾。遂付于昶監國)。
(廿八) 是年二月功德司奏。每年帝誕節諸州府。奏薦僧尼欲立講經科禪定科持念科文章議論科以試其能不。帝從奏(出系年錄)。
(乙未) 許王(明宗幼子。為契丹立之。不逾月王遇害)。
蜀昶(知祥第三子。初名贊。祥卒昶立。不改號。治三十一年○雷氏曰知祥後蜀二主四一)。
(廿九) 石晉(姓石氏王金德)雷氏曰
【現代漢語翻譯】 現代漢語譯本 帝王駕崩。秘不發喪六日。大臣們從鄴城迎接他。他在靈柩前即位。甲午年改年號為應順。皇帝聽從朱弘昭等人的建議，想把潞王存珂（Mingzong's adopted son）（鎮守河東王）調離。潞王不接受命令，皇帝就派兵討伐他。潞王集結軍隊向東進發。皇帝逃到魏州，依附於衛州刺史玉弘贄。潞王入宮謁見太后，太后命令潞王即位。廢黜閔帝為鄂王，派遣玉弘贄的兒子殿直，也去用鴆酒毒殺皇帝。皇帝不肯喝，玉弘贄的兒子就用繩索勒死了他。後來追諡為閔帝，在位五個月。
（甲午年）四月，改年號為清泰。末帝存珂（Mingzong's adopted son）（明宗養子，原是鎮州平山人，姓王氏，家世微賤，母親是魏氏。明宗做騎將時，路過平山搶掠得到一個兒子，名叫阿三，已經十幾歲了，明宗收養他作為自己的兒子，取名存珂。長大后擅長騎射，被封為潞王。即位二年，因為石敬瑭勾結契丹首領攻打他，皇帝全家自焚而死，享年五十一歲，在位二年）。
蜀國孟知祥（Meng Zhixiang）（字寶胤，姓孟氏，荊州龍岡人，祖父察秉承昭義節度使的旌節，父親巘擔任磁州刺史，他的母親王氏，夢見太陽和月亮在太原升起。後來侍奉唐朝被封為蜀王。明宗駕崩后，知祥於是建立國號為蜀，改年號為明德，在位一年。六月得了疾病，於是把監國的事務交給孟昶（Meng Chang））。
（廿八）這一年二月，功德司上奏說，每年皇帝誕辰，各州府奏請推薦僧尼，想設立講經科、禪定科、持念科、文章議論科來測試他們的能力，皇帝聽從了奏請（出自《系年錄》）。
（乙未年）許王（Mingzong's youngest son）（明宗最小的兒子，被契丹人擁立，不到一個月許王就被殺害）。
蜀國孟昶（Meng Chang）（知祥的第三個兒子，起初名叫贊，知祥去世后昶繼位，沒有更改年號，統治了三十一年。雷氏說知祥後蜀二主四一）。
（廿九）石晉（Shi Jin）（姓石氏王金德）雷氏說
【English Translation】 English version The emperor died. The mourning was kept secret for six days. The ministers welcomed him from Ye City. He ascended the throne before the coffin. In the Jiawu year, the reign title was changed to Yingshun. The emperor listened to Zhu Hongzhao and others' advice and wanted to transfer Lu Wang (Prince of Lu) Cunk (Mingzong's adopted son) from his position as the King of Hedong. The Prince refused the order, so the emperor sent troops to attack him. The Prince gathered his troops and marched east. The emperor fled to Weizhou, relying on Yu Hongzhi, the prefect of Wei. The Prince of Lu entered the palace to meet the Empress Dowager, who ordered the Prince to ascend the throne. Emperor Min was demoted to the Prince of E, and Yu Hongzhi's son, a palace guard, was also sent to poison the emperor. The emperor refused to drink, so Yu Hongzhi's son strangled him to death. Later, he was posthumously named Emperor Min, reigning for five months.
(Jiawu year) In April, the reign title was changed to Qingtai. The last Emperor Cunke (Mingzong's adopted son) (adopted son of Mingzong, originally from Pingshan, Zhenzhou, with the surname Wang, from a humble family. His mother was Wei. When Mingzong was a cavalry general, he passed by Pingshan and plundered a son named Asan, who was already over ten years old. Mingzong adopted him as his own son and named him Cunke. He grew up to be skilled in riding and archery and was enfeoffed as the Prince of Lu. Two years after ascending the throne, because Shi Jingtang colluded with the Khitan leader to attack him, the emperor's entire family committed suicide by self-immolation. He lived to be fifty-one years old and reigned for two years).
Shu, Meng Zhixiang (Zi Baoyin, surname Meng, from Longgang, Jingzhou. His grandfather, Cha, held the festival of Zhaoyi Jiedushi. His father, Yan, served as the prefect of Cizhou. His mother, Wang, dreamed of the sun and moon rising in Taiyuan. Later, he served the Tang Dynasty and was enfeoffed as the King of Shu. After Mingzong's death, Zhixiang established the state name as Shu and changed the reign title to Mingde, reigning for one year. In June, he fell ill and entrusted the affairs of supervising the state to Meng Chang).
(28th) In February of this year, the Merit and Virtue Department reported that every year on the emperor's birthday, various prefectures and states would recommend monks and nuns, wanting to establish Sutra-Lecturing, Chan Meditation, Mantra Recitation, and Essay Discussion departments to test their abilities. The emperor approved the report (from the 'Chronicle of Successive Years').
(Yiwei year) Prince Xu (Mingzong's youngest son) (Mingzong's youngest son, was established by the Khitans, but Prince Xu was killed in less than a month).
Shu, Meng Chang (Zhixiang's third son, initially named Zan. After Zhixiang's death, Chang succeeded to the throne without changing the reign title, ruling for thirty-one years. Lei said Zhixiang, the two rulers of Later Shu, four one).
(29th) Shi Jin (Surname Shi, Wang Jinde) Lei said
(晉高敬瑭少帝丹主二姓三主一十一年)。
(丙申) 改天福高祖敬瑭(晉陽人。父臬捩雞。本出西夷。自朱耶歸唐。從居山陰。后隨克用征伐有功。官至洛州刺史。生帝。姓石。不知因。始明宗愛之。以女妻之。是為永寧公主。為太原節度。唐室既亂。末帝徙敬瑭鎮天平不行。命兵討之。石與桑維翰劉知遠等。假兵契丹。光破唐兵。緣先父事光。因乃滅唐。筑檀柳林。即帝位。改長興。七年為天福元年。十月兵至。帝自焚。十一月敬瑭入洛陽。立八年崩。壽五十一。葬新安陵)。
閩昶(鏻之長子。名繼鵬。既立奉道。乃殺李仿。改元通文。立四年。為延羲子殺之)。
(丁酉) 晉歲用金帛三十萬遺大遼。
南唐升(字正倫。徐州人。世本微賤。父榮唐亂不知所終。有姊出家為尼。出入徐溫宅。與溫妻李氏同姓。升身長七尺。為人溫。厚滅吳溥而立之。年改升元。壽五十六。據江南金陵)雷氏曰(李唐金陵三主三九)。
(戊戌) 蜀(改年廣政)○大遼(年改會同國號大遼)。
(庚子) 閩延曦(審知少子。既立鑄大錢。以一當十。因出醉還連重遇等使壯士馬上殺之。立四年。改元永隆。漢度民萬一千人為僧)。
(辛丑) 吳越王佐(字右。立[璀-山+六
【現代漢語翻譯】 現代漢語譯本： （晉高敬瑭少帝丹主二姓三主一十一年）。
（丙申）改天福。高祖敬瑭（敬瑭，晉陽人。他的父親臬捩雞，本是西部少數民族。從朱耶歸順唐朝，居住在山陰。後來跟隨李克用征戰有功，官至洛州刺史。生下敬瑭，姓石。不知道具體原因，明宗很喜愛他，把女兒嫁給他，就是永寧公主。敬瑭擔任太原節度使。唐朝已經混亂，末帝想把敬瑭調到天平鎮守，敬瑭不服從，末帝派兵討伐他。石敬瑭與桑維翰、劉知遠等人，向契丹借兵，打敗了唐朝的軍隊。因為先父侍奉過李光弼，於是就滅掉了唐朝。在檀柳林築壇，即皇帝位，改長興七年為天福元年。十月，契丹兵到達，末帝自焚。十一月，敬瑭進入洛陽，在位八年去世，享年五十一歲，葬在新安陵）。
閩昶（閩王王鏻的長子，名叫繼鵬。繼位后崇奉道教，於是殺了李仿，改年號為通文。在位四年，被王延羲的兒子所殺）。
（丁酉）晉朝每年用金帛三十萬送給大遼。
南唐李升（字正倫，徐州人。世代地位卑微。他的父親李榮在唐朝末年戰亂中不知所終。有個姐姐出家當尼姑，出入于徐溫的府邸。與徐溫的妻子李氏同姓。李升身高七尺，為人溫和敦厚。滅掉吳國后擁立李溥，改年號為升元。享年五十六歲，佔據江南金陵）。雷氏說（李唐金陵三位君主，共計三十九年）。
（戊戌）蜀國（改年號為廣政）。大遼（改年號為會同，國號為大遼）。
（庚子）閩王延曦（王審知的幼子。繼位后鑄造大錢，以一當十。有一次喝醉酒回來，連重遇等人指使壯士在馬上殺了他。在位四年，改年號為永隆。後漢允許一萬一千百姓出家為僧）。
（辛丑）吳越王錢佐（字佑，繼位）。
【English Translation】 English version: (Jin Gaozu (Emperor Gaozu of Jin Dynasty) Jing Tang, Shao Di (Young Emperor), Dan Zhu, two surnames, three rulers, eleven years).
(Bing Shen Year) Changed to Tianfu. Gaozu Jing Tang (Jing Tang, a native of Jinyang. His father, Nie Lijiji, originally came from the Western barbarians. He submitted to the Tang Dynasty from Zhu Ye and lived in Shanyin. Later, he followed Li Keyong in military expeditions and was meritorious, becoming the prefect of Luozhou. He fathered Jing Tang, whose surname was Shi. For an unknown reason, Emperor Mingzong loved him very much and married his daughter to him, who became the Princess of Yongning. Jing Tang served as the military commissioner of Taiyuan. As the Tang Dynasty fell into chaos, the last emperor wanted to transfer Jing Tang to Zhenshou (garrison) Tianping, but Jing Tang refused, and the last emperor sent troops to attack him. Shi Jing Tang, along with Sang Weihan, Liu Zhiyuan, and others, borrowed troops from the Khitans and defeated the Tang army. Because his late father had served Li Guangbi, he then destroyed the Tang Dynasty. He built an altar in Tanliulin and ascended the throne, changing the seventh year of Changxing to the first year of Tianfu. In October, the Khitan troops arrived, and the last emperor immolated himself. In November, Jing Tang entered Luoyang, reigned for eight years, and died at the age of fifty-one, buried in Xin'an Mausoleum).
Min Chang (The eldest son of Wang Lin of Min, named Ji Peng. After ascending the throne, he devoted himself to Taoism and then killed Li Fang, changing the reign title to Tongwen. After reigning for four years, he was killed by the son of Wang Yanxi).
(Ding You Year) The Jin Dynasty sent 300,000 in gold and silk to the Great Liao every year.
Southern Tang Li Sheng (courtesy name Zheng Lun, a native of Xuzhou. His family was of humble origin. His father, Li Rong, was lost in the chaos at the end of the Tang Dynasty. He had an older sister who became a nun and frequented the residence of Xu Wen. She shared the same surname, Li, with Xu Wen's wife. Li Sheng was seven feet tall and was gentle and kind. After destroying the Wu kingdom, he supported Li Pu and changed the reign title to Shengyuan. He lived to the age of fifty-six and occupied Jiangnan Jinling). The Lei clan said (The three rulers of the Li Tang Jinling dynasty totaled thirty-nine years).
(Wu Xu Year) Shu (changed the reign title to Guangzheng). Great Liao (changed the reign title to Huitong, and the country name to Great Liao).
(Geng Zi Year) Min King Yanxi (the youngest son of Wang Shenzhi. After ascending the throne, he cast large coins, with one coin worth ten. Once, after returning drunk, Lian Chongyu and others instructed strong men to kill him on horseback. He reigned for four years and changed the reign title to Yonglong. The Later Han allowed eleven thousand people to become monks).
(Xin Chou Year) Wuyue King Qian Zuo (courtesy name You, ascended the throne).
]之子。立七年。壽二十)。
(壬寅) 南漢玢(初名洪度。龔之子。耀樞龜圖皆早死。玢立二年。改元光天。后為道庠陳思潮等殺之)。
(癸卯) 南漢晟(初名洪熙。既殺玢自立。封思潮等為功臣。改元乾和。立二十年。酒太過卒。壽三十九)。
(甲辰) 改開運。少帝重貴(高祖猶子。祖有六子。皆亡。帝父敬儒祖之兄也。早卒。高祖養帝為子。故得立位。后三年為契丹主耶休德光長驅過河入汴攻之。帝出降封。負義侯送至和龍府。不知何年卒。在位三年)。
右晉二主凡十一年(而漢繼之)。
南唐璟(升長子。立二十四年。改元保大。壽六十四)。
是年舊唐史成。劉喣撰。授司空平章事(並載佛祖異跡)。
(三十) 江南上元縣一民暴死。三日復甦。詣唐主具奏。入冥見先帝言。為宋齊丘所誤殺。和州降卒千餘人。冤訴仗汝。歸語嗣君。凡寺觀鳴鐘可延久其聲。吾受苦唯聞鐘則暫休。或能為造一鐘尤善。吾在位日嘗以于闐國遺我玉天王像。藏於瓦棺寺佛左膝。人無知者。汝以此為驗。唐主遂詣瓦棺寺。佛膝得天王像。感泣造一鐘于清涼寺。鐫其上曰。薦烈祖考高皇帝。脫幽出厄。以玉像建塔。葬蔣山(出法范)。
殷延政(亦審知子。延曦湎
【現代漢語翻譯】 現代漢語譯本： （辛丑）閩王曦（審知之子。立七年。壽二十）。
（壬寅）南漢玢（初名洪度，龔之子。耀樞、龜圖皆早死。玢立二年，改元光天。后為道庠陳思潮等殺之）。
（癸卯）南漢晟（初名洪熙，既殺玢自立。封思潮等為功臣。改元乾和。立二十年，酒太過卒。壽三十九）。
（甲辰）改開運。少帝重貴（高祖猶子。祖有六子，皆亡。帝父敬儒祖之兄也，早卒。高祖養帝為子，故得立位。后三年為契丹主耶律德光長驅過河入汴攻之。帝出降封負義侯，送至和龍府。不知何年卒。在位三年）。
右晉二主凡十一年（而漢繼之）。
南唐璟（升長子。立二十四年。改元保大。壽六十四）。
是年舊唐史成。劉喣撰。授司空平章事（並載佛祖異跡）。
（三十）江南上元縣一民暴死。三日復甦。詣唐主具奏。入冥見先帝言，為宋齊丘所誤殺和州降卒千餘人，冤訴仗汝。歸語嗣君。凡寺觀鳴鐘可延久其聲，吾受苦唯聞鐘則暫休。或能為造一鐘尤善。吾在位日嘗以于闐國遺我玉天王像，藏於瓦棺寺佛左膝，人無知者。汝以此為驗。唐主遂詣瓦棺寺。佛膝得天王像。感泣造一鐘于清涼寺。鐫其上曰：薦烈祖考高皇帝，脫幽出厄。以玉像建塔，葬蔣山（出法范）。
殷延政（亦審知子。延曦湎
【English Translation】 English version: (Xin Chou) Min King Xi (son of Shenzhi. Reigned for seven years. Died at the age of twenty).
(Ren Yin) Southern Han Bin (originally named Hongdu, son of Gong. Yaoshu and Guitu died early. Bin reigned for two years, changed the era name to Guangtian. Later killed by Chen Sichao and others from Daoxiang).
(Gui Mao) Southern Han Sheng (originally named Hongxi, established himself after killing Bin. Appointed Chen Sichao and others as meritorious officials. Changed the era name to Qianhe. Reigned for twenty years, died from excessive drinking. Died at the age of thirty-nine).
(Jia Chen) Changed to Kaiyun era. Emperor Chonggui (grand-nephew of Gaozu. His grandfather had six sons, all of whom died. The Emperor's father, Jingru, was the elder brother of his grandfather and died early. Gaozu raised the Emperor as his son, so he was able to ascend the throne. Three years later, the Khitan ruler Yelu Deguang led a long drive across the river, entered Bian and attacked it. The Emperor surrendered and was enfeoffed as Marquis of Fuyi, sent to Helong Prefecture. It is unknown when he died. Reigned for three years).
The two rulers of Jin totaled eleven years (and were succeeded by Han).
Southern Tang Jing (eldest son of Sheng. Reigned for twenty-four years. Changed the era name to Baoda. Died at the age of sixty-four).
In this year, the Old History of Tang was completed. Compiled by Liu Xu. Appointed as Sikong Pingzhangshi (also containing miraculous events of Buddha and patriarchs).
(Thirty) A commoner in Shangyuan County, Jiangnan, died suddenly. Revived after three days. Went to the Tang ruler to report. In the underworld, he saw the late emperor say that he was wrongly killed by Song Qiqiu, along with more than a thousand surrendered soldiers from Hezhou, who were unjustly appealing to you. Return and tell the succeeding ruler. Whenever the bells of temples and monasteries are rung, their sound should be prolonged, as I suffer and only find temporary relief when I hear the bells. It would be especially good if you could make a bell. When I was in power, the Kingdom of Khotan gifted me a jade Heavenly King statue, which I hid in the left knee of the Buddha in Waguan Temple, unknown to anyone. You can verify this. The Tang ruler then went to Waguan Temple. Found the Heavenly King statue in the Buddha's knee. Moved to tears, he made a bell at Qingliang Temple. Inscribed on it: 'Dedicated to the heroic ancestor, Emperor Gao, to escape from the darkness and hardship.' He built a pagoda for the jade statue and buried it on Jiang Mountain (from Fa Fan).
Yin Yanzheng (also a son of Shenzhi. Yanxi indulged
淫虐政。數貽書諫之。曦怒遣杜建崇舉兵攻政。為政敗之。乃立建州。改國號殷。改年天德。止三年)雷氏曰(延政號殷建州三年)。
(卅一 乙巳) 契丹(怒帝不上表稱臣。乃大舉兵入。少帝迎于澶州)。
(丙午) 正月遼主德光入晉不一年(獲民皆黥其面祖威李守真宋彥筠降於契丹。張彥澤斬關而入。帝懼迎拜于門。契丹不禮。命左右執之。彥澤傳遼主書與太后慰撫之。降晉帝為負義侯安置黃龍府即慕容氏和龍城也。契丹御汴宮受朝賀。以國舅麻剌蕭翰留守汴。以天時向暑發大梁。自白馬渡河。盡驅百僚赴常山。至灤城得疾。至殺胡林卒。國人剖其腹實鹽。數斗載之。北晉人謂之帝羓)。
漢(姓劉氏王水德都汴)○雷氏曰(漢祖知遠隱帝承祐二主四年)。
(卅二 丁未) 高祖知遠。后更名皓(其先沙沱部人。移居太原。帝生於晉陽。業農。威重。后與敬瑭同侍明宗為偏將。及立石晉于太原。以帝為侍衛親軍都虞侯。少帝進封太原王。契丹臨京師。少帝被俘。乃圖義舉。二月即位於太原。自稱漢王。擁兵入于汴。殺許王與太妃兼晉。二年春卒。在位一年)乃晉開運四年也。
遼世宗立(諱阮番。名元欲。太祖孫。東丹王突欲之子。改元天祿。治五年)。
楚希廣
【現代漢語翻譯】 政（王延政）。多次寫信勸諫他。王曦大怒，派遣杜建崇率兵攻打王延政。王延政擊敗了他。於是建立了建州。更改國號為殷。更改年號為天德。總共三年）雷氏說（王延政稱殷，建州三年）。
（三十一 乙巳）契丹（因為晉少帝沒有上表稱臣而憤怒，於是大舉發兵入侵。晉少帝在澶州迎接）。
（丙午）正月，遼主耶律德光進入晉朝不到一年（抓獲的百姓都在臉上刺字。祖威、李守真、宋彥筠向契丹投降。張彥澤打開城門而入。晉帝害怕，在門外迎接拜見。契丹不以禮相待。命令左右挾持他。張彥澤將遼主的書信給太后，安撫她。降封晉帝為負義侯，安置在黃龍府，也就是慕容氏的和龍城。契丹在汴梁皇宮接受朝賀。派遣國舅麻剌蕭翰留守汴梁。因為天氣炎熱，從大梁出發。將所有官員驅趕到常山。到達灤城時生病。在殺胡林去世。契丹人剖開他的肚子，裝入鹽，有好幾鬥，運走。北晉人稱他為帝羓）。
漢（姓劉氏，以水德為王，都城在汴梁）○雷氏說（漢高祖劉知遠、隱帝劉承祐二位君主，共四年）。
（三十二 丁未）高祖劉知遠。後來改名為劉皓（他的祖先是沙陀部人。遷居到太原。劉知遠生於晉陽。以農業為業。有威望和氣度。後來與石敬瑭一同侍奉明宗，擔任偏將。等到石敬瑭在太原建立石晉，任命劉知遠為侍衛親軍都虞侯。晉少帝進封他為太原王。契丹攻臨京師，晉少帝被俘。於是圖謀起義。二月在太原即位。自稱漢王。率兵進入汴梁。殺死許王和太妃，兼併石晉。二年春去世。在位一年）也就是晉開運四年。
遼世宗即位（名諱為耶律阮，字元欲。是遼太祖的孫子，東丹王耶律突欲的兒子。改年號為天祿。統治五年）。
楚王馬希廣
【English Translation】 Zheng (Wang Yan-zheng) repeatedly wrote letters to advise him. Wang Xi was furious and sent Du Jianchong to lead troops to attack Wang Yan-zheng. Wang Yan-zheng defeated him. Then he established Jianzhou. He changed the state title to Yin. He changed the reign title to Tiande. It lasted for three years in total.) Lei's History says (Yan-zheng called himself Yin and established Jianzhou for three years).
(31st Year, Yi-Si) The Khitans (were angry that the Shao Emperor of Jin did not submit a memorial declaring himself a subject, so they launched a large-scale invasion. The Shao Emperor of Jin greeted them in Tanzhou).
(Bing-Wu Year) In the first month, the Liao ruler Yelü Deguang entered Jin for less than a year (the captured people had their faces tattooed. Zu Wei, Li Shouzhen, and Song Yanjun surrendered to the Khitans. Zhang Yanze opened the city gate and entered. The Jin Emperor was afraid and greeted him outside the gate. The Khitans did not treat him with courtesy. They ordered their attendants to seize him. Zhang Yanze gave the Liao ruler's letter to the Empress Dowager to appease her. The Jin Emperor was demoted to Marquis of Fuyi and placed in Huanglong Prefecture, which was also Murong's Helong City. The Khitans received court congratulations in the Bianliang Palace. They sent the Emperor's uncle, Mala Xiaohan, to stay and guard Bianliang. Because the weather was hot, they set off from Daliang. They drove all the officials to Changshan. When they arrived at Luancheng, he fell ill. He died in the Killing Hu Forest. The Khitans cut open his stomach, filled it with salt, several dou (a unit of dry measure), and transported it away. The people of Northern Jin called him the Emperor's Jerky).
Han (surname Liu, with the virtue of water as their ruling element, the capital was in Bianliang) ○ Lei's History says (Emperor Gaozu Liu Zhiyuan and Emperor Yin Liu Chengyou, two rulers, for a total of four years).
(32nd Year, Ding-Wei) Emperor Gaozu Liu Zhiyuan. Later renamed Liu Hao (his ancestors were from the Shatuo tribe. They moved to Taiyuan. Liu Zhiyuan was born in Jinyang. He worked as a farmer. He had prestige and demeanor. Later, he served Emperor Mingzong together with Shi Jingtang as a partial general. When Shi Jingtang established the Later Jin in Taiyuan, he appointed Liu Zhiyuan as the commander of the imperial guards. The Shao Emperor of Jin promoted him to Prince of Taiyuan. The Khitans attacked the capital, and the Shao Emperor of Jin was captured. So he plotted a righteous uprising. In the second month, he ascended the throne in Taiyuan. He called himself the Prince of Han. He led troops into Bianliang. He killed the Prince of Xu and the imperial concubine, annexing the Later Jin. He died in the spring of the second year. He reigned for one year) which was also the fourth year of Kaiyun of the Later Jin.
Emperor Shizong of Liao ascended the throne (his name was Yelü Ruan, courtesy name Yuanyu. He was the grandson of Emperor Taizu of Liao, the son of Prince Dongdan Yelü Tuyu. He changed the reign title to Tianlu. He ruled for five years).
King Ma Xiguang of Chu
(字德丕。范同母弟。既立。三年後為兄萼兵伐而縊)。
(戊申) 改乾祐○吳越倧(瓘子佐弟。立一年。為胡進思疑之。廢囚于義和院。迎俶立遷倧東府)。
(己酉) 隱帝承佑(高祖二弟。曰崇。曰信。崇子曰赟。皆仕宦也。高祖三子曰承訓。承佑。承勛。嫡子訓亡。諸子尚幼。以佑紹立信任倡優疏遠大臣。時年十八。時李業等狀申于廣政殿。因朝王章楊邠史弘肇。又使人殺郭威于鄴。威乃舉兵犯宮。帝出城南趙村。為伶人郭允明刺殺之。壽二十。就乾祐年號)。
吳越王俶(佐之弟。字文德。胡進思立之。在位三十年)。
荊保融(字德長。誨第三子。立十年。壽四十一歲)。
楚希萼(廣之兄。殺廣而立。明年隱帝崩。京師大亂。萼遂臣于李璟降封楚王。以軍政事任弟希崇。崇亦臣璟。璟使邊鎬入楚。遷馬氏于金陵)。
(卅三) 雲門文偃禪師示寂。師姑蘇嘉興人。姓張氏。初參睦州蹤禪師。州見來便閉卻門。師三扣門。問誰。師云。某甲。州云。作什麼。師云。己事未明。乞師指示。州才開門。師拶入。州擒住云。速道速道。師擬議。州托開云。秦時𨍏轢鉆。師從此悟入。州即指師見雪峰。師至雪峰莊。遇僧上山即教之云。汝到山頭見和上。上堂眾才集。便出
【現代漢語翻譯】 現代漢語譯本： （字德丕，范的同母弟弟。繼位三年後，被他的哥哥萼用武力攻打而自縊。）
（戊申年）改元乾祐。吳越倧（瓘的兒子，佐的弟弟。繼位一年，被胡進思懷疑，廢黜並囚禁在義和院。迎立俶繼位，並將倧遷往東府。）
（己酉年）隱帝承佑（高祖的兩個弟弟，一個叫崇，一個叫信。崇的兒子叫赟，都做官。高祖的三個兒子叫承訓、承佑、承勛。嫡子承訓去世，其他兒子還小，因此讓承佑繼位。承佑信任倡優，疏遠大臣，當時十八歲。當時李業等人將情況上報到廣政殿，於是朝見王章、楊邠、史弘肇。又派人到鄴城刺殺郭威。郭威於是起兵攻打皇宮。隱帝逃出城南趙村，被伶人郭允明刺殺。享年二十歲，沿用乾祐年號）。
吳越王俶（佐的弟弟，字文德。胡進思擁立他繼位。在位三十年）。
荊保融（字德長，誨的第三個兒子。繼位十年，享年四十一歲）。
楚希萼（廣的哥哥。殺害廣而繼位。第二年隱帝駕崩，京城大亂。希萼於是臣服於李璟，被降封為楚王。將軍政事務交給弟弟希崇。希崇也臣服於李璟。李璟派邊鎬進入楚國，將馬氏家族遷往金陵）。
（三十三年）雲門文偃禪師圓寂。禪師是姑蘇嘉興人，姓張。最初參拜睦州蹤禪師。蹤禪師見他來就關上門。禪師三次敲門，問是誰。禪師說：『某甲』。蹤禪師問：『做什麼？』禪師說：『己事未明，乞求禪師指示。』蹤禪師才打開門。禪師擠進去。蹤禪師抓住他說：『快說快說！』禪師猶豫。蹤禪師推開他說：『秦時𨍏轢鉆。』禪師從此領悟。蹤禪師就指引禪師去見雪峰。禪師到達雪峰莊，遇到僧人上山就教他：『你到山頭見到和尚，上堂時眾人剛聚集，就出來。』
【English Translation】 English version: (Zi Depi, Fan's younger brother from the same mother. After ascending the throne, he was attacked by his elder brother E after three years and hanged himself.)
(In the year Wushen) The era name was changed to Qianyou. Wuyue Zong (Guan's son, Zuo's younger brother. After ascending the throne for a year, he was suspected by Hu Jinshi, deposed and imprisoned in Yihua Courtyard. Yingli Chu ascended the throne and moved Zong to the East Mansion.)
(In the year Jiyou) Emperor Yin Chengyou (Emperor Gaozu's two younger brothers, one named Chong and the other named Xin. Chong's son was named Yun, and they all served as officials. Emperor Gaozu's three sons were Chen訓, Chengyou, and Chengxun. The eldest son Chengxun died, and the other sons were still young, so Chengyou was allowed to succeed to the throne. Chengyou trusted actors and distanced himself from important ministers. He was eighteen years old at the time. At that time, Li Ye and others reported the situation to Guangzheng Hall, so they met with Wang Zhang, Yang Bin, and Shi Hongzhao. He also sent someone to assassinate Guo Wei in Ye City. Guo Wei then raised troops to attack the palace. Emperor Yin fled to Zhaocun south of the city and was assassinated by the actor Guo Yunming. He died at the age of twenty, continuing the Qianyou era name.)
King Chu of Wuyue, Chu (Zuo's younger brother, Zi Wende. Hu Jinshi supported him to succeed to the throne. He reigned for thirty years.)
Jing Baorong (Zi Dechang, Hui's third son. He reigned for ten years and died at the age of forty-one.)
Chu Xie (Guang's elder brother. He killed Guang and ascended the throne. The following year, Emperor Yin died and the capital was in great chaos. Xie then submitted to Li Jing and was demoted to King of Chu. He entrusted military and political affairs to his younger brother Xichong. Xichong also submitted to Li Jing. Li Jing sent Bian Hao to enter Chu and moved the Ma family to Jinling.)
(Thirty-third year) Chan Master Yunmen Wenyan passed away. The Chan Master was from Jiaxing, Suzhou, with the surname Zhang. He initially visited Chan Master Muzhou Zong. Chan Master Zong closed the door when he saw him coming. The Chan Master knocked on the door three times and asked who it was. The Chan Master said, 'Moujia'. Chan Master Zong asked, 'What are you doing?' The Chan Master said, 'My own affairs are not clear, I beg the Chan Master to instruct me.' Chan Master Zong then opened the door. The Chan Master squeezed in. Chan Master Zong grabbed him and said, 'Speak quickly, speak quickly!' The Chan Master hesitated. Chan Master Zong pushed him away and said, 'Qin Shi 𨍏轢鉆.' The Chan Master realized from this. Chan Master Zong then guided the Chan Master to see Xuefeng. When the Chan Master arrived at Xuefeng Village, he taught the monk who went up the mountain: 'When you reach the top of the mountain and see the abbot, when the assembly gathers in the hall, come out.'
握腕立地云。這老漢項上鐵枷。何不脫卻。其僧如教致問。峰下座搊住云。速道速道。僧無對。峰云。適來不是爾語。僧云。是某甲語。峰云。侍者將繩棒來。僧云。某在莊上。見一浙中上座。教來恁么問。峰云。大眾去莊上。迎取五百人善知識來。師上山才見雪峰。便問。因什麼得到與么地。師乃低頭。從此契合。抉擇久之。遍訪諸方。晚游廣中。靈樹知聖禪師久遲師來。比至亦率眾門迎。命居第一座。樹將終遺書囑廣主。請師繼踵住持。師上堂。僧問。如何是一代時教。師云。對一說。問如何是法眼。師云普。問如何是諸佛出身處。師云。東山水上行。問乞師指個入路。師云。吃粥吃飯。問如何是透法身句。師云。北斗里藏身。問如何是不掛唇吻一句。師云。合取狗口。問如何轉動即得不落階級。曰南斗七北斗八。師乃云。眼睫橫亙十方。眉毛上透乾坤。下透黃泉。須彌山塞卻爾咽喉。還有會處么。若會得拽取占波國與新羅國斗額。又云。盡乾坤一時將來著女眼睫上。爾諸人聞恁么道。不敢望爾出來性懆把老僧打一摑。且緩緩子細看。是有是無。是個什麼道理。直饒向這裡明得。若遇衲僧門下。好槌腳折。汝若是個人聞說道什麼處有老宿出世。便驀面唾污我耳目。汝若不是個腳手。才聞人舉便當荷得。早落第二機
{ "translations": [ "現代漢語譯本", "握腕立地云：『這老漢項上的鐵枷，為什麼不脫下來呢？』那僧人按照他的話去問。雪峰座下的僧人抓住他說：『快說快說！』僧人無言以對。雪峰說：『剛才不是你說的。』僧人說：『是我說的。』雪峰說：『侍者，拿繩棒來！』僧人說：『我在莊上，見一位浙中的上座，教我這樣問。』雪峰說：『大眾去莊上，迎接五百位善知識來！』", "這位禪師上山，剛見到雪峰，便問：『因什麼緣故落到這個地步？』禪師聽后便低下了頭，從此與雪峰契合。經過長久的抉擇，禪師遍訪各方。晚年遊歷廣中，靈樹知聖禪師早就等待禪師的到來，等到禪師到達時，也率領眾弟子出門迎接，並讓禪師居住在第一座。靈樹禪師臨終時留下遺書，囑託廣主，請禪師繼承住持之位。禪師上堂說法，僧人問：『如何是一代時教（佛教的所有教義）？』禪師說：『對一說。』問：『如何是法眼（佛教的正法眼藏）？』禪師說：『普。』問：『如何是諸佛出身處（諸佛的本源）？』禪師說：『東山水上行。』問：『請禪師指一條入道的路。』禪師說：『吃粥吃飯。』問：『如何是透法身句（證悟法身的語句）？』禪師說：『北斗里藏身。』問：『如何是不掛唇吻一句（不落言詮的語句）？』禪師說：『合取狗口。』問：『如何轉動才能不落入階級（如何才能超越世俗的等級觀念）？』禪師說：『南斗七，北斗八。』", "禪師於是說：『眼睫橫亙十方，眉毛上透乾坤，下透黃泉，須彌山塞卻你們的咽喉，還有領會之處嗎？如果領會得了，就拽取占波國（古國名）與新羅國（古國名）斗額。』又說：『盡乾坤一時將來著女眼睫上。你們諸位聽了這樣的話，不敢期望你們出來性急地把老僧打一摑。且緩緩地仔細看，是有是無，是個什麼道理。』", "『即使向這裡明瞭，若遇到衲僧門下，也要好好地被敲打一番。你們若是個人物，聽說什麼地方有老宿出世，便要驀面唾污我的耳目。你們若不是個腳手，才聽人舉起便當荷得，早就落入第二機了。』" ], "english_translations": [ "English version", 'Holding his wrist and standing on the ground, he said, \'Why doesn\'t this old man take off the iron collar around his neck?\' The monk asked as he was told. The monk under Xuefeng\'s seat grabbed him and said, \'Speak quickly, speak quickly!\' The monk had no answer. Xuefeng said, \'It wasn\'t you who spoke just now.\' The monk said, \'It was I who spoke.\' Xuefeng said, \'Attendant, bring the rope and stick!\' The monk said, \'I was in the village and saw a senior monk from Zhejiang who taught me to ask like this.\' Xuefeng said, \'Everyone go to the village and welcome five hundred good advisors!\'', 'This Chan master went up the mountain and, upon seeing Xuefeng, asked, \'What is the reason for ending up in this state?\'. The Chan master lowered his head upon hearing this, and from then on, he was in harmony with Xuefeng. After a long period of deliberation, the Chan master visited various places. In his later years, he traveled to Guangzhong. Chan Master Zhishneg of Lingshu had been waiting for the Chan master\'s arrival for a long time. When the Chan master arrived, he also led his disciples out to welcome him and had the Chan master reside in the first seat. When Chan Master Lingshu was about to pass away, he left a will entrusting the Lord of Guang to invite the Chan master to succeed him as abbot. The Chan master ascended the hall to preach, and a monk asked, \'What is the entire teaching of a generation (all the doctrines of Buddhism)?\' The Chan master said, \'Answer one.\' Asked, \'What is the Dharma Eye (the true Dharma Eye Treasury of Buddhism)?\' The Chan master said, \'Pu.\' Asked, \'What is the birthplace of all Buddhas (the origin of all Buddhas)?\' The Chan master said, \'Walking on the water of Dongshan.\' Asked, \'Please point out a path to enlightenment.\' The Chan master said, \'Eating porridge and rice.\' Asked, \'What is the phrase that penetrates the Dharmakaya (the phrase that realizes the Dharmakaya)?\' The Chan master said, \'Hiding in the Big Dipper.\' Asked, \'What is a phrase that does not hang on the lips (a phrase that does not fall into words)?\' The Chan master said, \'Close the dog\'s mouth.\' Asked, \'How can one move without falling into the hierarchy (how can one transcend worldly notions of rank)?\' The Chan master said, \'Seven in the Southern Dipper, eight in the Northern Dipper.\'', 'The Chan master then said, \'The eyelashes stretch across the ten directions, the eyebrows penetrate the heavens and the earth above, and the Yellow Springs below. Mount Sumeru blocks your throats. Is there still a place to understand? If you can understand, then drag the country of Champa (ancient country name) and the country of Silla (ancient country name) to fight each other.\' He also said, \'Bring the entire universe to your eyelashes at once. When you hear such words, I don\'t dare to expect you to come out and slap the old monk in the face impatiently. But slowly and carefully see whether it is there or not, what is the reason.\'', '\'Even if you understand it here, you will still be beaten well if you encounter the monks. If you are a person, when you hear that an old monk has been born somewhere, you should spit on my ears and eyes. If you are not a handyman, you will fall into the second opportunity as soon as you hear someone raise it.\'' ] }
。又曰。直得觸目無滯。達得名身句身一切法空山河大地是名名亦不可得。喚作三昧性海俱備。猶是無風匝匝之波。直得忘知與覺覺即佛性矣。喚作無事人。更須知有向上一竅在。又曰。彈指謦咳揚眉瞬目。拈槌豎拂或作圓相。儘是撩鉤搭索。佛法二字未曾道著。道著即撒屎撒尿。又曰。光不透脫有兩般病。一切處不明面前有物是一。又透得一切法空。隱隱似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘己見猶存。坐在法身邊是一。直饒透得法身去。放過即不可。子細檢點來有什麼氣息。亦是病。又曰。直得乾坤大地無纖毫過患。猶是轉句。不見一色始是半提。直得如此。更須知有全提時節。師居靈樹久之遷韶陽雲門。廣主屢請入內問法。待以師禮。往來學徒不下千人。臨終以表辭廣主。垂戒學徒端坐而逝。遺命塔全身於方丈。后一十七年。至宋乾德三年。雄武軍節度推官院紹莊夢師。以拂子招之曰。為吾寄語秀華宮使特進李托。奏請開塔。吾久蔽塔中。宜令暫出。李得其語即以奏聞。尋有旨。令韶州刺史同詣雲門開塔。果見師真容如生。髭發皆長。李覆上其事。廣主迎真身赴闕。留內庭供養。逾月送歸封塔。謚大慈匡真宏明禪師。有法嗣澄遠焉。
(庚戌) 十一月(郭威兵至上為
【現代漢語翻譯】 現代漢語譯本：又說，如果能做到觸目所及之處都沒有阻礙，通達名身、句身，明白一切法皆空，包括山河大地，那麼連『名』這個概念也無法成立。這可以稱作三昧，自性如大海般完備。但這仍然像是無風時水面上的微波。只有達到忘卻知覺的境界，覺悟本身就是佛性。這可以稱作『無事人』。但更要知道還有向上突破的關鍵之處。又說，彈指、咳嗽、揚眉、眨眼，舉起木槌、豎起拂塵，或者畫個圓圈，這些都只是引人入門的手段，佛法的真諦並沒有真正表達出來。如果真正表達出來，那就如同隨地大小便一樣粗俗。又說，光明無法完全穿透有兩種弊病：一是任何地方都不明亮，眼前好像有什麼東西阻擋；二是雖然通透了一切法空，但隱隱約約好像還有個東西存在，這也是光明無法完全穿透。還有，法身也有兩種弊病：一是證得法身後，仍然執著於法，放不下自己的見解，停留在法身旁邊；二是即使通透了法身，如果輕易放過，仔細檢查，會發現仍然存在氣息，這也是一種弊病。又說，即使整個天地間沒有絲毫過錯，這仍然是轉句，沒有見到一色才是半提，即使達到這種境界，更要知道還有全提的時候。禪師住在靈樹寺很久，後來遷到韶陽雲門寺。廣州的統治者多次邀請他入宮說法，以對待老師的禮節相待。前來學習的僧人不下一千人。臨終時，他寫了一份表文辭別廣州的統治者，告誡弟子后，端坐而逝。遺囑將全身安葬在方丈室內。十七年後，到了宋朝乾德三年，雄武軍節度推官院紹莊夢見禪師，禪師用拂塵招呼他說：『替我告訴秀華宮使特進李托，請他上奏請求開塔。我被困在塔中很久了，應該讓我暫時出來。』李托得到這個資訊后，立即上奏朝廷。不久，朝廷下旨，命令韶州刺史一同前往雲門寺開塔。果然見到禪師的真容栩栩如生，鬍鬚和頭髮都長長了。李托再次上奏此事，廣州的統治者迎接禪師的真身前往都城，留在內廷供養。一個月后，送回並封塔。謚號為大慈匡真宏明禪師。有法嗣澄遠。 （庚戌）十一月（郭威的軍隊到達，皇上成為……）
【English Translation】 English version: Furthermore, it is said that if one can achieve unobstructed vision in all that one perceives, understand the nature of 'name-body' (名身, nāmakāya - the collection of words and concepts), 'sentence-body' (句身, vākyakāya - the structure of sentences and their meanings), and realize the emptiness of all dharmas, including mountains, rivers, and the great earth, then even the concept of 'name' becomes unattainable. This can be called Samadhi, where the self-nature is as complete as the ocean. Yet, this is still like the gentle ripples on the water's surface when there is no wind. Only when one reaches the state of forgetting knowledge and perception, does awakening itself become Buddha-nature. This can be called a 'person of no affairs'. But one must also know that there is a crucial point for further breakthrough. Furthermore, it is said that snapping fingers, coughing, raising eyebrows, blinking eyes, raising a mallet, holding up a whisk, or drawing a circle are all just skillful means to guide people in. The true essence of the Buddha-dharma has not been truly expressed. If it were truly expressed, it would be as vulgar as defecating and urinating anywhere. Furthermore, it is said that there are two problems with light not being fully penetrating: one is that it is not bright anywhere, as if something is blocking the way; the other is that even though one has penetrated the emptiness of all dharmas, there still seems to be something faintly present, which is also a case of light not being fully penetrating. Furthermore, the Dharmakaya (法身, Dharmakāya - the body of the Dharma, the ultimate nature of reality) also has two problems: one is that after attaining the Dharmakaya, one is still attached to the Dharma, unable to let go of one's own views, and remains by the side of the Dharmakaya; the other is that even if one has penetrated the Dharmakaya, if one lets it go easily, upon careful examination, one will find that there is still breath present, which is also a problem. Furthermore, it is said that even if the entire universe is without the slightest fault, this is still a turning phrase. Not seeing a single color is only half the way. Even if one reaches this state, one must also know that there is a time for complete liberation. The Master resided at Lingshu Temple for a long time, and later moved to Shaoyang Yunmen Temple. The ruler of Guangzhou repeatedly invited him to the palace to expound the Dharma, treating him with the respect due to a teacher. No fewer than a thousand monks came to study. On his deathbed, he wrote a memorial to bid farewell to the ruler of Guangzhou, and after admonishing his disciples, he passed away in a seated posture. His will was to have his whole body buried in the abbot's room. Seventeen years later, in the third year of the Qiande era of the Song Dynasty, Yuan Shaozhuang, a military commissioner of the Xiongwu Army, dreamed of the Master, who beckoned him with a whisk and said: 'Tell Li Tuo, the envoy of Xiuhua Palace, to request the opening of the pagoda. I have been trapped in the pagoda for a long time and should be allowed to come out temporarily.' After receiving this message, Li Tuo immediately reported it to the court. Soon, the court issued an edict ordering the prefect of Shaozhou to go to Yunmen Temple to open the pagoda together. Sure enough, they saw the Master's true form lifelike, with his beard and hair grown long. Li Tuo reported this matter again, and the ruler of Guangzhou welcomed the Master's true body to the capital and kept it in the inner court for worship. A month later, it was sent back and the pagoda was sealed. He was posthumously named the Great Compassionate Rectifier of Truth, Expander of Enlightenment, Zen Master. He had a Dharma heir named Chengyuan. (Gengxu) November (Guo Wei's army arrived, the emperor became...)
諸兵所殺)右漢二主四年(郭威篡之)。
(卅四) 周(姓郭氏王水德三主都汴)雷氏曰(周祖郭威世宗恭帝三主九年)。
(辛亥) 太祖威更名廣(刑州唐山人。父簡事晉。為順州刺史。帝少孤貧。落魄無拘。年十八有權勇。嘗殺人路徒因李繼韜惜其勇而縱之。後漢祖命為樞密使。隱帝聽李業贊。遣供奉孟業赍密詔殺帝。帝乃舉兵。隱出宿七里寨眾潰。隱回至玄化門。劉銖在門上。問隱。左右兵馬何在。因射左右。隱回轡西北至趙村。為伶人郭允明刺殺之。帝迎劉旻子赟立之。未至兵士馮道等擁帝而立。太后廢赟為湘陰公。以威監國受漢太后誥即位。出漢宮器碎于庭。詔曰。自今紛華之物毋得入宮帝嘗屢戒晉王曰。我死當衣以紙衣。殮以瓦棺。至甲寅正月卒。在位三年)改元廣順○遼穆宗璟番名兀律(太宗長子。是年九月世宗兀欲為燕王述軌等弒于新州火神泛。遂即位。改元應歷。至戊辰即宋太祖。開寶元年九月為庖人弒于黑山下。治十八年)。
東漢旻(姓劉氏。漢祖母弟。初名崇為太原守。乾德四年。立三年)。
世尊示滅一千九百年矣。
(卅五 壬子) 汝州寶應南院颙禪師示寂。師系河北人嗣興化獎禪師。上堂示眾曰。赤肉團上壁立千仞。時有僧問。赤肉團上壁立千
【現代漢語翻譯】 現代漢語譯本： （被各路士兵所殺）後漢二主四年（郭威篡位）。
（三十四）後周（姓郭氏，以水德為王，三位君主，都城在汴梁）雷氏說（後周太祖郭威、世宗、恭帝三位君主，共九年）。
（辛亥年）太祖郭威改名為郭廣（刑州唐山人。父親郭簡在後晉任職，擔任順州刺史。郭威年少時孤苦貧寒，行為不羈。十八歲時有權勢和勇氣，曾殺人，在路上被李繼韜因惜其勇而放走。後漢高祖任命他為樞密使。隱帝聽信李業的讒言，派遣供奉孟業帶著秘密詔書去殺郭威。郭威於是起兵。隱帝出逃，駐紮在七里寨，眾人潰散。隱帝回到玄化門，劉銖在門上，問隱帝：『左右的兵馬在哪裡？』於是向左右射箭。隱帝調轉馬頭向西北逃到趙村，被伶人郭允明刺殺。郭威迎接劉旻的兒子劉赟即位。還沒到，士兵馮道等人擁立郭威為帝。太后廢黜劉赟為湘陰公，讓郭威監國，接受漢太后的詔書即位。將後漢的宮廷器物摔碎在庭院中，下詔說：『從今以後，華麗的物品不得進入宮廷。』郭威曾多次告誡晉王說：『我死後應當穿紙衣，用瓦棺殮葬。』到甲寅年正月去世，在位三年）改年號為廣順。遼穆宗耶律璟，番名兀律（遼太宗長子。這年九月，遼世宗耶律兀欲在新州火神淀被燕王耶律述律等人弒殺，於是即位，改年號為應歷。到戊辰年，即宋太祖開寶元年九月，被廚師殺死在黑山下，統治十八年）。
東漢劉旻（姓劉氏，後漢高祖的堂弟。起初名叫劉崇，擔任太原守。乾德四年，即位，在位三年）。
世尊釋迦牟尼佛涅槃已經一千九百年了。
（三十五 壬子年）汝州寶應南院颙禪師圓寂。禪師是河北人，師承興化獎禪師。上堂向大眾開示說：『赤肉團上壁立千仞。』當時有僧人問：『赤肉團上壁立千』
【English Translation】 English version: (Killed by various soldiers) Four years of the Later Han Second Ruler (Guo Wei usurped the throne).
(Thirty-fourth) Later Zhou (Surname Guo, with the virtue of Water as the ruling element, three rulers, capital in Bianliang) Lei Shi said (Later Zhou Taizu Guo Wei, Shizong, Gongdi three rulers, nine years in total).
(Xin Hai Year) Taizu Guo Wei changed his name to Guo Guang (from Tangshan, Xingzhou. His father, Guo Jian, served in the Later Jin Dynasty as the prefect of Shunzhou. Guo Wei was orphaned and impoverished in his youth, and his behavior was unrestrained. At the age of eighteen, he had power and courage, and once killed someone. Li Jitao released him on the road because he valued his courage. The founding emperor of the Later Han appointed him as the Privy Councilor. Emperor Yin listened to Li Ye's slander and sent the courtier Meng Ye with a secret edict to kill Guo Wei. Guo Wei then raised troops. Emperor Yin fled and camped at Qilizhai, and the crowd dispersed. Emperor Yin returned to Xuanhua Gate, where Liu Zhu was on the gate, asking Emperor Yin: 'Where are the left and right troops?' Then he shot arrows to the left and right. Emperor Yin turned his horse and fled northwest to Zhaocun, where he was assassinated by the actor Guo Yunming. Guo Wei welcomed Liu Min's son, Liu Yun, to the throne. Before he arrived, the soldiers Feng Dao and others supported Guo Wei as emperor. The Empress Dowager deposed Liu Yun as the Duke of Xiangyin, and let Guo Wei supervise the country, accepting the edict of the Han Empress Dowager to ascend the throne. He smashed the Later Han palace utensils in the courtyard and issued an edict saying: 'From now on, luxurious items shall not enter the palace.' Guo Wei had repeatedly warned the Prince of Jin: 'When I die, I should be dressed in paper clothes and buried in a tile coffin.' He died in the first month of Jia Yin year, after reigning for three years) changed the reign title to Guangshun. Liao Muzong Yelu Jing, foreign name Wulu (eldest son of Liao Taizong. In September of this year, Liao Shizong Yelu Wuyu was assassinated by Yelu Shulu, the Prince of Yan, and others at Huoshen Dian in Xinzhou, so he ascended the throne and changed the reign title to Yingli. In the year of Wu Chen, that is, the first year of Kaibao of Song Taizu, he was killed by a cook under Heishan, ruling for eighteen years).
Eastern Han Liu Min (Surname Liu, cousin of the founding emperor of the Later Han. Initially named Liu Chong, served as the prefect of Taiyuan. In the fourth year of Qiande, he ascended the throne, reigning for three years).
The World-Honored One Shakyamuni Buddha has passed into Nirvana for one thousand nine hundred years.
(Thirty-fifth, Renzi Year) Zen Master Yong of Baoying South Monastery in Ruzhou passed away. The Zen Master was from Hebei and was a disciple of Zen Master Xinghua Jiang. He gave a lecture to the public, saying: 'On the red flesh ball stands a wall of a thousand ren.' At that time, a monk asked: 'On the red flesh ball stands a wall of a thousand'
仞。豈不是和上語。師曰是。其僧乃掀倒禪床。南院曰。這瞎驢便棒。又云。諸方只具啐啄同時眼。不具啐啄同時用。有僧便問。如何是啐啄同時用。云作家不啐啄。同時失。僧云。此猶未是某甲問處。云汝問處作么生。僧云。失。師乃打。僧不肯後於雲門會下聞二僧舉前因緣。一僧云。當時南院。棒折那。僧聞此語忽然大悟。方見南院答話處。僧卻回汝州省覲。值師遷化乃訪風穴。穴認得便問。上座是當時問南院啐啄同時話底么。僧云是。穴云。會也未。僧云。會也。穴云。爾當時作么生會。僧云。某甲當時如燈影中行相似。穴云。女會也。
(卅六 癸丑) 旃檀瑞像此下一百七十七年在汴京(九經印板方成印行之)。
(甲寅) 世宗榮字茂先(太祖猶子。本姓柴氏。亦唐山人。太祖妻兄守禮之子。后從姑養太祖家。遂命為子。官至澶州節度使。祖崩秘喪迎帝立於柩前。威震夷夏。廢諸寺宇。年三十而崩。葬慶陵。治六年)改顯德○(趙匡胤為宿衛將)。
東漢承鈞(旻之次子。去年旻崩。遂立。拜五臺山僧繼颙為鴻臚卿。在位三年。不改號)。
(卅七) 二月詔廢天下無敕額寺院。凡三萬三百三十六所。存者二千七百所。廢銅像為錢。時鎮州銅大悲像感應異常。州之士民愿以錢貸
【現代漢語翻譯】 現代漢語譯本： 僧人問：『這難道不是和尚您說的話嗎？』南院禪師說：『是。』那僧人便掀翻了禪床。南院禪師說：『這瞎驢，該打！』又說：『各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。』有僧人便問：『如何是啐啄同時的運用？』南院禪師說：『有作為的禪師不啐啄，同時就失去了。』僧人說：『這還不是我問的地方。』南院禪師說：『你問的地方怎麼樣？』僧人說：『失去了。』南院禪師便打了他。僧人不明白，後來在雲門禪師的門下，聽到兩個僧人提起之前的因緣，一個僧人說：『當時南院禪師，棒子都打折了吧？』這僧人聽到這話，忽然大悟，才明白南院禪師回答的用意。僧人便回到汝州探望，正趕上南院禪師圓寂，於是去拜訪風穴禪師。風穴禪師認出了他，便問：『上座就是當時問南院禪師啐啄同時話的人嗎？』僧人說是。風穴禪師問：『明白了沒有？』僧人說：『明白了。』風穴禪師問：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影中行走一樣。』風穴禪師說：『你明白了。』
（三十六 癸丑）旃檀瑞像（旃檀木雕刻的瑞像）此後一百七十七年在汴京（今河南開封）（九經印板才完成印行）。
（甲寅）世宗榮字茂先（後周太祖郭威的猶子，本姓柴氏，也是唐山人，太祖妻兄守禮的兒子，後來被姑母收養在太祖家，於是被命名為兒子。官至澶州節度使。太祖駕崩時，秘不發喪，迎接世宗在靈柩前即位，威震夷夏。廢除了各地的寺宇。三十歲時駕崩，葬于慶陵。統治六年）改年號為顯德（顯揚德行）○（趙匡胤當時是宿衛將）。
東漢承鈞（旻之次子，去年旻去世，於是繼位。拜五臺山僧人繼颙為鴻臚卿。在位三年，沒有更改年號）。
（三十七）二月，下詔廢除天下沒有朝廷敕額的寺院，共有三萬三千三百三十六所。保留的寺院有二千七百所。熔化廢棄的銅像鑄造錢幣。當時鎮州的銅大悲像（觀音菩薩像）感應非常靈驗，鎮州的士民願意用錢來贖回。
【English Translation】 English version: A monk asked: 'Isn't this what you, the abbot, said?' Nanyuan (name of a Zen master) said: 'Yes.' The monk then overturned the Zen bed. Nanyuan said: 'This blind donkey, deserves a beating!' He also said: 'Zen masters everywhere only possess the eye of simultaneous pecking, but not the application of simultaneous pecking.' A monk then asked: 'What is the application of simultaneous pecking?' Nanyuan said: 'A capable Zen master doesn't peck, and simultaneously loses it.' The monk said: 'This is still not where I'm asking.' Nanyuan said: 'How is the place where you're asking?' The monk said: 'Lost.' Nanyuan then hit him. The monk didn't understand, and later, under Zen Master Yunmen (name of a Zen master), he heard two monks mention the previous cause and condition. One monk said: 'At that time, Nanyuan, the stick must have broken, right?' Upon hearing this, the monk suddenly had a great enlightenment and finally understood the meaning of Nanyuan's answer. The monk then returned to Ruzhou to visit, just in time for Nanyuan's passing, so he visited Zen Master Fengxue (name of a Zen master). Fengxue recognized him and asked: 'Are you the one who asked Nanyuan about simultaneous pecking back then?' The monk said yes. Fengxue asked: 'Have you understood?' The monk said: 'I have understood.' Fengxue asked: 'How did you understand it back then?' The monk said: 'Back then, I was like walking in the shadows of lamps.' Fengxue said: 'You have understood.'
(36th Year, Gui Chou) The Sandalwood Auspicious Image (an auspicious image carved from sandalwood) was in Bianjing (present-day Kaifeng, Henan) for 177 years thereafter (the printing of the Nine Classics was completed and put into circulation).
(Jia Yin Year) Emperor Shizong, named Rong, courtesy name Maoxian (nephew of Emperor Taizu of Later Zhou, originally surnamed Chai, also from Tangshan, son of Taizu's wife's elder brother, Shouli, later adopted by his aunt into Taizu's family, and thus named as his son. He rose to the position of Jiedushi of Chanzhou. When Taizu passed away, the news was kept secret, and Shizong was welcomed to ascend the throne before the coffin, his authority shaking the barbarians and Chinese alike. He abolished temples everywhere. He passed away at the age of thirty and was buried in Qingling. Reigned for six years) changed the era name to Xiande (Manifest Virtue) ○ (Zhao Kuangyin was a palace guard at the time).
Dong Han Chengjun (second son of Min, Min passed away last year, so he ascended the throne. Appointed the monk Ji Yong of Mount Wutai as Hongluqing. Reigned for three years, without changing the era name).
(37th Year) In February, an edict was issued to abolish all temples without imperial authorization throughout the country, totaling 33,336. 2,700 temples were preserved. The discarded bronze statues were melted down to mint coins. At that time, the bronze Great Compassion Image (statue of Avalokiteśvara) in Zhenzhou was extraordinarily responsive, and the gentry and commoners of Zhenzhou were willing to redeem it with money.
。制不許。及毀其背群力皆墮腕而死。遂停其半○製出家者必俟父母命。郡國歲造僧帳。凡死亡還俗者。以時關落之。僧帳自此始(通監)。
(丙辰) 詔(筑大梁城行欽天曆)○詔華山隱士陳摶入見。問以飛昇黃白之術。摶答曰。天子富有四海。不應問遣還山。
(丁巳) 東漢年改天會。
(卅八 戊午) 顯德五年七月十七。清涼文益禪師示疾。江南國主親降候問。越旬有五日沐浴辭眾。端坐而逝。停龕三七顏貌如生。公卿李建勛而下。素服奉全身建塔。謚曰大法眼禪師。餘杭人。姓魯氏。初究教乘傍探儒典。遊方遇羅漢琛禪師頓明大事。久之卓庵而居。次歷江外至臨川。州牧請住崇壽。開堂示眾曰。諸人既盡在這裡。山僧不可無言與大眾舉一古人方便。珍重。便下座。時有僧出禮拜。師曰。好問著。僧擬伸問。師曰。長老未開堂不答話。有僧自長慶來。師舉先長慶偈問曰。作么生是萬象之中獨露身。僧舉一指。師曰。恁么會又爭辯。曰如和尚尊意如何。師曰。喚什麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說什麼撥不撥。僧豁然大悟。述偈投誠。自是諸方會下有知解者龕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾常不下千計。上堂大眾立久。師乃謂曰。只如
【現代漢語翻譯】 現代漢語譯本：制定不許毀壞佛像的法令。以及毀壞佛像導致眾人因背離佛力而墮落，最終腕部壞死。於是停止了毀壞佛像的行為。制定出家者必須等待父母同意的法令。郡縣每年都要造僧人名冊。凡是死亡或還俗的人，要按時註銷。僧人名冊從此開始（通鑑）。
（丙辰年）下詔（建造大梁城，推行欽天曆）。下詔讓華山隱士陳摶入宮覲見。問他關於飛昇成仙和鍊金術。陳摶回答說：『天子擁有天下，不應該問這些。』於是讓他返回山中。
（丁巳年）東漢年號改為天會。
（三十八年，戊午年）顯德五年七月十七日，清涼文益禪師示現疾病。江南國主親自降臨問候。過了十五天，他沐浴後向眾人告別，端坐而逝。停放靈柩二十一天後，容貌如生。公卿李建勛以下，都穿著素服護送他的全身，建造佛塔。謚號為大法眼禪師。他是餘杭人，姓魯。最初研究佛教經典，同時涉獵儒家典籍。遊歷四方時，遇到羅漢琛禪師，頓悟大事。之後獨自住在庵中。後來到江外，到達臨川。州牧請他住在崇壽寺。開堂向大眾開示說：『各位既然都聚集在這裡，山僧不能不說話，給大家舉一個古人的方便法門。』說完，便下座。當時有僧人出來禮拜。禪師說：『問得好。』僧人正要提問。禪師說：『長老還沒開堂，不回答問題。』有僧人從長慶寺來。禪師舉起先時長慶寺的偈語問道：『如何是萬象之中獨露身？』僧人舉起一根手指。禪師說：『這樣理解又有什麼可爭辯的？』僧人說：『那和尚您的意思如何？』禪師說：『叫什麼作萬象？』僧人說：『古人不否定萬象。』禪師說：『萬象之中獨露身，說什麼否定不否定。』僧人豁然大悟，寫下偈語表示誠服。從此，各方有見解的人紛紛前來拜訪。開始時，他們的行為還很粗糙，禪師稍微加以啓發，他們都逐漸心悅誠服。前來參學的人常常不下千人。上堂時，大眾站立很久。禪師於是說：『就像這樣』
【English Translation】 English version: A decree was issued forbidding the destruction of Buddhist images. And the destruction of them led to the fall of the masses due to their departure from the Buddha's power, eventually resulting in necrosis of the wrists. Thereupon, the destruction of Buddhist images was halted. A decree was issued that those who wished to become monks must await their parents' consent. Each prefecture and state was required to create a register of monks annually. All those who died or returned to lay life were to be removed from the register in due course. The register of monks began from this point (Comprehensive Mirror for Aid in Government).
(Year of Bingchen) An imperial edict was issued (to build the city of D梁 and implement the Qintian Calendar). An edict summoned the recluse Chen Tuan (name of a Taoist) of Mount Hua to court. He was asked about the arts of ascending to immortality and alchemy. Chen Tuan replied, 'The Son of Heaven possesses all within the four seas and should not inquire about such things.' Thereupon, he was allowed to return to the mountains.
(Year of Dingsi) The era name of the Eastern Han was changed to Tianhui.
(Year 38, Year of Wuwu) On the seventeenth day of the seventh month of the fifth year of Xiande, Chan Master Wenyi (Dharma name) of Qingliang (name of a temple) manifested illness. The ruler of the Southern Tang kingdom personally descended to inquire after his health. After fifteen days, he bathed, bid farewell to the assembly, and passed away in a seated posture. After the coffin was kept for twenty-one days, his countenance remained as if alive. Dukes and ministers, led by Li Jianxun (name of a person), wore plain clothes to escort his entire body and build a pagoda. He was posthumously given the title Great Dharma Eye Chan Master. He was a native of Yuhang, with the surname Lu. Initially, he studied Buddhist scriptures and also explored Confucian texts. While traveling, he encountered Chan Master Luohan Chen (Dharma name), and he had a sudden enlightenment of the great matter. Afterward, he lived alone in a hermitage. Later, he went outside the river and arrived at Linchuan. The governor of the state invited him to reside at Chongshou Temple. Opening the Dharma hall, he instructed the assembly, saying, 'Since all of you have gathered here, this mountain monk cannot remain silent and will give everyone an expedient teaching of an ancient person.' After speaking, he descended from the seat. At that time, a monk came forward to bow. The Chan Master said, 'A good question.' The monk was about to ask a question. The Chan Master said, 'The elder has not yet opened the Dharma hall and will not answer questions.' A monk came from Changqing Temple. The Chan Master raised the verse of the former Changqing Temple and asked, 'What is the uniquely revealed body within the myriad phenomena?' The monk raised a finger. The Chan Master said, 'What is the point of arguing about such an understanding?' The monk said, 'What is the Venerable's intention?' The Chan Master said, 'What do you call the myriad phenomena?' The monk said, 'The ancients did not deny the myriad phenomena.' The Chan Master said, 'The uniquely revealed body within the myriad phenomena, what is there to say about denying or not denying?' The monk had a sudden great enlightenment and wrote a verse to express his sincerity. From then on, those with understanding from various places came to visit. At first, their behavior was still rough, but the Chan Master slightly inspired them, and they gradually became convinced. The number of those who came to study often exceeded a thousand. When ascending the Dharma hall, the assembly stood for a long time. The Chan Master then said, 'Just like this'
便散去。還有佛法也無。試說看。若無又來這裡作么。若有大市裡人聚處亦有。何須到這裡。諸人各曾看還源觀百門義海華嚴論涅槃經諸多冊子。阿那個教中有這個時節。若有試舉看。莫是恁么經里有恁么語是此時節么。有甚交涉。所以微言滯於心首。皆為緣慮之場。實際居於目前。翻為名相之境。又作么生得翻去。若也翻去又作么生得正去還會么。莫只恁么念冊子。有什麼用處。未幾道行聞于江表。金陵國主重師之道迎居報恩。號凈惠禪師。次遷清涼朝夕開法。諸方叢林咸仰風化。致異域有慕其法者涉遠而至。嗣子德韶國師。文遂江南國導師。惠炬高麗國師。傳化焉。師調機順物斥滯磨昏。凡舉古德三昧。或呈解請益。皆應病與藥。隨根悟入者不可勝紀。尋以韶國師等化旺東南。遂創法眼宗旨。
杭州永明寺道潛禪師。河中府人也。姓武氏。初謁臨川凈惠禪師。一見異之。便容入室一日凈惠問。子于參請外明什麼經。師曰。華嚴經。惠曰。總別同異成壞是何門攝屬。師曰。文在十地品中。據理則世出世間一切法皆具六相。惠曰。空還具六相也無。師懵然無對。惠曰。子卻問吾。師乃問。空還具六相也無。凈惠曰。空。師於是開悟踴躍禮謝。曰子作么生會。師曰。空。凈惠然之。異日因四眾士女入院。凈惠問師
【現代漢語翻譯】 現代漢語譯本 於是（聽眾）便散去了。你（們）說，還有佛法嗎？試試說出來看看。如果沒有，又來這裡做什麼？如果有，那麼熱鬧的集市裡、人群聚集的地方也有佛法，何必一定要到這裡來？你們各位都曾看過《還源觀》、《百門義海》、《華嚴論》、《涅槃經》等許多書。哪一個教義中有這樣的時節因緣？如果有，試著舉出來看看。莫非是經書里有類似的語句，就是此時節因緣嗎？這有什麼關係呢？所以，精微的言語停留在心頭，都成了緣慮的場所。實際的真理就在眼前，反而成了名相的境界。又該怎樣才能翻轉過去呢？如果翻轉過去，又該怎樣才能回到正道呢？你們明白嗎？不要只是那樣唸書本，有什麼用處呢？不久，道行禪師的名聲傳到了江東一帶。金陵國主敬重禪師的道行，迎接他到報恩寺居住，號為凈惠禪師。之後又遷到清涼寺，早晚都開講佛法。各地的叢林寺院都仰慕他的風範教化，以至於外國也有仰慕他佛法的人，不遠萬里前來求法。他的嗣法弟子有德韶國師、文遂江南國導師、惠炬高麗國師，佛法因此得以傳播教化。凈惠禪師調和機鋒，順應事物，破斥執著，磨練昏昧。凡是有人舉出古德的三昧，或者呈上見解請求指教，他都能應病與藥，隨著各人的根器使他們悟入，這樣的人數不勝數。後來因為韶國師等人在東南一帶弘法興盛，於是創立了法眼宗的宗旨。
杭州永明寺的道潛禪師，是河中府人，姓武。他最初拜見臨川的凈惠禪師，凈惠禪師一見他就覺得他與衆不同，便允許他進入內室。有一天，凈惠禪師問：『你在參禪請益之外，還精通什麼經？』道潛禪師回答：『《華嚴經》。』凈惠禪師問：『總、別、同、異、成、壞，是屬於哪一門的攝屬？』道潛禪師回答：『文字在《十地品》中，從道理上來說，世間和出世間的一切法都具備六相。』凈惠禪師問：『空還具備六相嗎？』道潛禪師茫然不知所措，無法回答。凈惠禪師說：『你反過來問我。』道潛禪師於是問：『空還具備六相嗎？』凈惠禪師回答：『空。』道潛禪師因此開悟，高興地禮拜感謝。凈惠禪師問：『你是怎麼理解的？』道潛禪師回答：『空。』凈惠禪師認可了他的回答。有一天，因為有許多僧眾和士女進入寺院，凈惠禪師問（道潛）禪師：
【English Translation】 English version Then they dispersed. Tell me, is there still Buddha-dharma? Try to speak it out and see. If there isn't, then what are you doing here? If there is, then it also exists in the bustling markets and places where people gather, so why must you come here? Each of you has read many books such as the 'Huan Yuan Guan' (Treatise on Returning to the Source), 'Bai Men Yi Hai' (Ocean of Meanings of the Hundred Gates), 'Hua Yan Lun' (Avatamsaka Sutra Treatise), 'Nirvana Sutra', and so on. Which teaching contains this kind of opportune moment? If there is, try to cite it and see. Could it be that there are similar words in the sutras, and that is this opportune moment? What relevance does that have? Therefore, subtle words linger in the mind, all becoming fields of conditioned thought. Actual reality is right before our eyes, but it is instead turned into a realm of names and forms. How can we turn it back? If we turn it back, how can we return to the right path? Do you understand? Don't just recite the books like that, what use is there? Before long, the fame of Daoxing (道行) Zen Master spread to the Jiangdong (江東) area. The ruler of Jinling (金陵) respected the Zen Master's practice and welcomed him to reside at Bao'en Temple (報恩寺), honoring him as Jinghui (淨惠) Zen Master. Later, he moved to Qingliang Temple (清涼寺), where he lectured on the Dharma morning and evening. Monasteries everywhere admired his demeanor and teachings, so much so that people from foreign lands who admired his Dharma traveled great distances to seek it. His Dharma heirs included National Teacher Deshao (德韶), National Preceptor Wensui of Jiangnan (文遂江南), and National Teacher Huiju of Goryeo (惠炬高麗), thus the Dharma was propagated and transformed. Zen Master Jinghui harmonized the dynamic potential, adapted to things, refuted attachments, and refined dullness. Whenever someone brought up the samadhi of ancient worthies, or presented their understanding seeking guidance, he could always provide the appropriate medicine for the illness, enabling them to awaken according to their individual capacities, and the number of such people was countless. Later, because National Teacher Shao and others flourished in propagating the Dharma in the Southeast region, they established the lineage of the Fayan (法眼) school.
Zen Master Daqian (道潛) of Yongming Temple (永明寺) in Hangzhou (杭州) was a native of Hezhong Prefecture (河中府), with the surname Wu (武). He initially visited Zen Master Jinghui (淨惠) of Linchuan (臨川). Upon seeing him, Jinghui Zen Master recognized his extraordinary qualities and allowed him to enter his private chamber. One day, Jinghui asked, 'Besides participating in Zen inquiry, what sutra are you proficient in?' Daqian replied, 'The Avatamsaka Sutra (華嚴經).' Jinghui asked, 'To which category do the general, specific, same, different, formation, and destruction belong?' Daqian replied, 'The text is in the 'Ten Grounds Chapter' (十地品), and according to the principle, all dharmas of the mundane and supramundane realms possess the six aspects.' Jinghui asked, 'Does emptiness (空) also possess the six aspects?' Daqian was bewildered and unable to answer. Jinghui said, 'You should ask me.' Daqian then asked, 'Does emptiness also possess the six aspects?' Jinghui replied, 'Emptiness.' Daqian then attained enlightenment, joyfully prostrated and expressed his gratitude. Jinghui asked, 'How do you understand it?' Daqian replied, 'Emptiness.' Jinghui approved of his answer. One day, because many monks, nuns, and laypeople entered the monastery, Jinghui asked Zen Master (Daqian):
曰。律中道。隔壁聞釵釧聲。即名破戒。見睹金銀合雜朱紫駢闐。是破戒不是破戒。師曰。好個入路。惠曰。子向後有五百毳徒而為王侯所重在。師尋禮謝辭。駐錫于衢州古寺。閱大藏經而已。忠懿王命入府受菩薩戒。署慈化定惠禪師。建大伽藍。號惠日永明。請居之。師曰。欲請塔下羅漢銅像過新寺供養。王曰。善。予昨夢十六尊者乞隨師入寺。何昭應之若是。仍于師號加應真二字。師坐永明大道場。常五百眾。師上堂曰。佛法顯然。因什麼卻不會去。諸上座欲問佛法。但問取張三李四。欲會世法則參取古佛叢林。無事久立。僧問。至道無難借言顯道。如何是顯道之言。師曰。切忌揀擇。問如何是惠日祥光。師曰。此去報慈不遠。曰恁么則親蒙照燭也。師曰。且喜沒交涉。
(戊午) 春帝欲濟江南唐璟(大懼遣兵部陳覺非奉表割江北十四州地用周正翔而降)。
荊保勖(字省躬誨之第十子。在位四年。壽五十九矣)。
(己未) 趙太祖光胤(連年征討有功。授歸德節度使。殿前都點檢)。
六月世宗北伐。病背癰縻潰而崩于道。
恭帝崇訓。世宗第四子。七歲即位。命宋太祖趙光胤討河東。軍情忽變有飛語云。不如扶點檢為天子。遂立宋祖。降封帝為鄭王。立不一年。
【現代漢語翻譯】 現代漢語譯本：
僧人問：『律宗中說，隔壁聽到釵釧的聲音，就叫做破戒。那麼，親眼看見金銀珠寶混雜，達官貴人聚集，這是破戒還是不破戒？』
禪師說：『問得好，真是個入門的途徑。』
僧人說：『您以後會有五百弟子，並且受到王侯的器重。』
禪師隨即行禮告辭，在衢州的古寺駐錫，閱讀大藏經。忠懿王（指錢弘俶）命禪師入府接受菩薩戒，賜號『慈化定惠禪師』，建造大伽藍（寺廟），名為『惠日永明』，請禪師居住。
禪師說：『我想請塔下的羅漢銅像到新寺供養。』
忠懿王說：『好。我昨天夢見十六尊者請求跟隨禪師入寺，這昭示的應驗真是如此啊！』於是在禪師的稱號上加『應真』二字。
禪師在永明大道場說法，常有五百僧眾。禪師上堂說法時說：『佛法如此明顯，為什麼卻不能領會呢？各位想問佛法，就去問張三李四。想要領會世俗的法則，就去參訪古佛叢林。』說完便結束了說法。
有僧人問：『至道沒有困難，借用言語來顯明道。什麼是顯明道的言語？』
禪師說：『切忌揀擇。』
僧人問：『什麼是惠日祥光？』
禪師說：『從這裡到報慈寺不遠。』
僧人說：『這樣說來，就是親自蒙受照耀了。』
禪師說：『且喜沒關係。』
（戊午年）春天，南唐後主李璟（Li Jing）想要渡江南下，周世宗柴榮（Chai Rong）大為恐懼，派遣兵部侍郎陳覺非（Chen Juefei）奉上表章，割讓江北十四州土地，用以求和。
荊南節度使高保勖（Gao Baoxu）（字省躬，高從誨的第十個兒子，在位四年，享年五十九歲）。
（己未年）趙太祖趙匡胤（Zhao Kuangyin）（連年征討有功，被授予歸德節度使，擔任殿前都點檢）。
六月，周世宗北伐，因背部生癰潰爛而病逝於途中。
恭帝柴宗訓（Chai Zongxun），周世宗的第四個兒子，七歲即位。他命令宋太祖趙匡胤討伐河東。軍情突變，有傳言說：『不如擁立殿前都點檢為天子。』於是擁立了宋太祖。降封恭帝為鄭王，不到一年就被廢黜。
【English Translation】 English version:
A monk asked: 'The Vinaya (Lǜ zōng) states that hearing the sound of hairpins and bracelets from the next room is considered a violation of the precepts. Then, seeing gold and silver jewelry mixed together and high-ranking officials gathered, is this a violation of the precepts or not?'
The Master said: 'A good question, truly a path to entry.'
The monk said: 'In the future, you will have five hundred disciples and be esteemed by kings and nobles.'
The Master then bowed and took his leave, residing at the ancient temple in Quzhou (衢州), reading the Great Treasury of Scriptures (大藏經). King Zhongyi (忠懿王) (referring to Qian Hongchu 錢弘俶) ordered the Master to enter the palace to receive the Bodhisattva precepts, bestowing upon him the title 'Cihua Dinghui Chan Master (慈化定惠禪師),' and built a great Sangharama (伽藍) (monastery) named 'Hui Ri Yong Ming (惠日永明),' inviting the Master to reside there.
The Master said: 'I wish to invite the bronze statues of the Arhats (羅漢) from under the pagoda to be enshrined in the new temple.'
King Zhongyi said: 'Good. Yesterday, I dreamed that the Sixteen Venerables (十六尊者) requested to follow the Master into the temple. How auspiciously this is manifested!' Thereupon, he added the two characters 'Ying Zhen (應真)' to the Master's title.
The Master preached at the great Dharma assembly of Yongming (永明), often with five hundred monks in attendance. The Master, ascending the Dharma seat, said: 'The Buddha-dharma is so evident, why can't you understand it? If you wish to ask about the Buddha-dharma, just ask Zhang San (張三) and Li Si (李四). If you wish to understand worldly principles, then consult the ancient Buddha forest.' Having said this, he concluded the Dharma talk.
A monk asked: 'The Great Way is not difficult, using words to reveal the Way. What are the words that reveal the Way?'
The Master said: 'Absolutely avoid discrimination.'
A monk asked: 'What is the auspicious light of Hui Ri (惠日)?'
The Master said: 'It is not far from here to Bao Ci Temple (報慈寺).'
The monk said: 'In that case, one is personally receiving illumination.'
The Master said: 'Fortunately, there is no connection.'
(Year Wuwu) In the spring, Li Jing (李璟), the ruler of Southern Tang (南唐), wanted to cross the Yangtze River to the south. Chai Rong (柴榮), Emperor Shizong (世宗) of Zhou (周), was greatly alarmed and sent Chen Juefei (陳覺非), the Vice Minister of the Ministry of War, to present a memorial, ceding the land of fourteen prefectures north of the Yangtze River in order to seek peace.
Gao Baoxu (高保勖) (style name Sheng Gong 省躬), the military governor of Jingnan (荊南), was the tenth son of Gao Conghui (高從誨). He reigned for four years and died at the age of fifty-nine.
(Year Jiwei) Zhao Kuangyin (趙匡胤), Emperor Taizu (太祖) of Song (宋), was awarded the title of military governor of Guide (歸德) and served as the commander of the palace guards due to his meritorious service in years of conquest.
In June, Emperor Shizong of Zhou died on the way during the Northern Expedition due to a carbuncle on his back that festered and ruptured.
Chai Zongxun (柴宗訓), Emperor Gong (恭帝), the fourth son of Emperor Shizong of Zhou, ascended the throne at the age of seven. He ordered Zhao Kuangyin, Emperor Taizu of Song, to attack Hedong (河東). The military situation suddenly changed, and there was a rumor saying: 'It is better to support the commander of the palace guards as the Son of Heaven.' Thereupon, Emperor Taizu of Song was established. Emperor Gong was demoted to the Prince of Zheng (鄭王) and was deposed in less than a year.
右週三主凡十一年。
佛祖歷代通載卷第十七 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十八
嘉興路大中祥符禪寺住持華亭念常集
宋 雷氏曰(宋朝祖宗真仁英神哲徽及少百六十六。靖康北遷)。
(一 庚申) 太祖玄朗(姓趙。王火德。都於汴。初名光胤。宣祖次子。生於洛陽。雄武端[愨-一+土]識度豁如。周祖以為東西班首。世祖命掌親軍遷殿前都點檢。恭帝命征河東。晚駐陳橋驛。軍情忽變。眾擁立之。正月四日受禪。丙子十月崩于萬歲殿。葬永昌陵。壽五十)改建隆○遼應歷十年。
(二) 是年十二月。詔于楊州城下戰地。造寺賜額建隆賜田四頃。命僧道暉主之。初周廢佛寺三萬三百所。毀鎮州大悲像鑄錢。世宗親秉鉞洞其膺。不四年疽潰於膺。帝偕太宗目擊其事。因問神僧麻衣。天下何時定。麻曰。甲子方大定。仍對以三武廢教之禍。帝深然之。及即位屢建佛寺。歲度八千僧(出歐陽外傳疏)。
(辛酉) 詔誕聖節。京師及天下命僧。升座祝壽為準。
(壬戌) 詔每年試童行通蓮經七軸者。給祠部牒披剃。
荊高繼沖(字成和融之子。立一年降宋)○南唐李煜立。
(癸亥) 改乾德
【現代漢語翻譯】 右週三主凡十一年。
佛祖歷代通載卷第十七 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十八
嘉興路大中祥符禪寺住持華亭念常集
宋 雷氏曰(宋朝祖宗真仁英神哲徽及少百六十六。靖康北遷)。
(一 庚申) 太祖玄朗(姓趙，王火德，都於汴，初名光胤，宣祖次子，生於洛陽，雄武端[愨-一+土]識度豁如。周祖以為東西班首。世祖命掌親軍遷殿前都點檢。恭帝命征河東。晚駐陳橋驛。軍情忽變。眾擁立之。正月四日受禪。丙子十月崩于萬歲殿。葬永昌陵。壽五十)改建隆○遼應歷十年。
(二) 是年十二月。詔于楊州城下戰地。造寺賜額建隆賜田四頃。命僧道暉主之。初周廢佛寺三萬三百所。毀鎮州大悲像鑄錢。世宗親秉鉞洞其膺。不四年疽潰於膺。帝偕太宗目擊其事。因問神僧麻衣。天下何時定。麻曰。甲子方大定。仍對以三武廢教之禍。帝深然之。及即位屢建佛寺。歲度八千僧(出歐陽外傳疏)。
(辛酉) 詔誕聖節。京師及天下命僧。升座祝壽為準。
(壬戌) 詔每年試童行通蓮經七軸者。給祠部牒披剃。
荊高繼沖(字成和，融之子，立一年降宋)○南唐李煜立。
(癸亥) 改乾德
【English Translation】 Right, the Third Lord of Zhou reigned for eleven years in total.
The Comprehensive Records of Buddhist Patriarchs Through the Ages, Volume 17 Taisho Tripitaka, Volume 49, No. 2036, The Comprehensive Records of Buddhist Patriarchs Through the Ages
The Comprehensive Records of Buddhist Patriarchs Through the Ages, Volume 18
Compiled by Nianchang of Huating, Abbot of the Dazhong Xiangfu Chan Monastery in Jiaxing Road
Song Dynasty, Lei Shi said (The ancestors of the Song Dynasty were Zhen, Ren, Ying, Shen, Zhe, Hui, and Shao, totaling one hundred and sixty-six. The Jingkang Incident led to the northward relocation).
(1. Gengshen Year) Emperor Taizu Xuanlang (Surname Zhao, element of Wang Fire, capital in Bian, originally named Guangyin, second son of Emperor Xuanzu, born in Luoyang, with heroic and martial qualities, upright and insightful, and a magnanimous demeanor. Emperor Zhou regarded him as the head of the eastern and western ranks. Emperor Shizu ordered him to command the imperial army and promoted him to the position of Palace Commander. Emperor Gong ordered him to conquer Hedong. Later, he was stationed at Chenqiao Post Station. The military situation suddenly changed, and the troops supported him to ascend the throne. He received the abdication on the fourth day of the first month. He passed away in the Wansui Hall in the tenth month of Bingzi year and was buried in Yongchang Mausoleum. He lived to be fifty years old.) changed the era name to Jianlong ○ Tenth year of the Liao Dynasty's Yingli era.
(2) In the twelfth month of this year, an imperial decree was issued to build a temple at the battlefield under Yangzhou City, named Jianlong and granted four qing (a unit of land measurement) of fields. The monk Daohui was appointed to manage it. Initially, Zhou abolished 30,300 Buddhist temples and destroyed the Great Compassion Image in Zhenzhou to mint coins. Emperor Shizong personally wielded an axe and pierced its chest. In less than four years, a carbuncle ulcerated on his chest. The Emperor and Emperor Taizong witnessed this event. He then asked the divine monk Mayi when the world would be settled. Mayi said, 'The Jiazi year will bring great stability.' He also spoke of the disasters of the Three Wu Emperors suppressing Buddhism. The Emperor deeply agreed. After ascending the throne, he repeatedly built Buddhist temples and ordained 8,000 monks annually (from Ouyang's Outer Biography Commentary).
(Xinyou Year) An imperial decree was issued that during the Emperor's birthday celebrations, monks in the capital and throughout the country should ascend the Dharma seat and offer birthday wishes as the standard practice.
(Renxu Year) An imperial decree was issued that each year, young novices who pass the examination on seven chapters of the Lotus Sutra would be granted ordination certificates by the Ministry of Rites to be tonsured.
Jing Gao Jichong (Style name Chenghe, son of Rong, surrendered to Song after reigning for one year) ○ Li Yu of the Southern Tang Dynasty ascended the throne.
(Guihai Year) Changed the era name to Qiande
○慕容延釗伐荊降。封沖武寧軍節度。
(甲子 六一) 詔王全斌等伐蜀。乙丑降於宋。
(丙寅) 東漢繼恩(其父薛釗劉旻愛其賢。以女妻之。生恩。釗卒后。適何氏生元。何氏夫婦卒。承鈞無子。旻以二子命鈞養之。定王鈞薨。恩紹位。九月為侯霸榮殺之)。
繼元(姓何氏。亦承鈞養子。恩之同母弟。郭無為侯霸榮迎立之。改年廣運。一十三年)。
(丁卯) 三月五星聚奎○大教東被九百年矣。
(戊辰) 改開寶○遼景宗諱明記立(更名賢。世宗子。自年保寧。治十五年)。
(己巳) 二月十六長春節詔(四海僧上表入殿庭。試三學十餘條。全通者賜紫衣。號曰手錶僧。宰輔親王監司刺史各薦所知。唯西街所薦。是日入內殿。門下牒謂之簾前師號。仍賜紫衣)。
(辛未) 詔成都造金銀字佛經各一藏(初戊辰九月廿七敕兵部侍郎劉熙古監造。是年六月十一日敕再造金字經一藏)。
(壬申) 詔雕佛經一藏(計一十三萬板○封南漢銀恩赦侯○又遣陶谷下宋齊丘)。
(三) 天臺山德韶國師示寂。師處州龍泉陳氏。母夜夢白光觸體。因而有娠。及誕尤多奇異。年十五有梵僧。勉令出家。十七依本州龍歸寺落髮。十八納戒于信州開元。後梁
【現代漢語翻譯】 現代漢語譯本：慕容延釗（慕容延釗）攻打荊地，使其投降，被封為沖武寧軍節度使。
（甲子年 六十一）朝廷下詔王全斌（王全斌）等人攻打蜀地。乙丑年，蜀地向宋朝投降。
（丙寅年）東漢的繼恩（繼恩）（他的父親薛釗（薛釗）、劉旻（劉旻）喜愛他的賢能，將女兒嫁給他，生下繼恩。薛釗死後，改嫁何氏，生下元。何氏夫婦去世后，承鈞（承鈞）沒有兒子，劉旻讓兩個兒子給承鈞當養子。定王承鈞去世，繼恩繼承王位，九月被侯霸榮（侯霸榮）殺害）。
繼元（繼元）（姓何，也是承鈞的養子，繼恩同母異父的弟弟。郭無為（郭無為）、侯霸榮迎接他繼位，改年號為廣運，共十三年）。
（丁卯年）三月，五星會聚在奎宿。佛法東傳已經九百年了。
（戊辰年）改年號為開寶。遼景宗耶律明記（耶律明記）即位（改名為耶律賢（耶律賢），是遼世宗的兒子，從保寧年間開始，統治了十五年）。
（己巳年）二月十六，頒佈長春節詔書（各地的僧人上表進入殿庭，考試三學十餘條內容，全部通過的賜予紫衣，稱為『手錶僧』。宰輔、親王、監司、刺史各自推薦自己瞭解的人才。只有西街所推薦的人，當天進入內殿，門下省發文書稱他們為『簾前師號』，並賜予紫衣）。
（辛未年）朝廷下詔在成都製造金銀字佛經各一部（最初在戊辰年九月二十七日，敕令兵部侍郎劉熙古（劉熙古）負責監造。這年六月十一日，再次下令製造金字佛經一部）。
（壬申年）朝廷下詔雕刻佛經一部（共計十三萬塊雕板）。（封南漢的劉銀恩（劉銀恩）為赦侯）。又派遣陶谷（陶谷）去勸降南唐的宋齊丘（宋齊丘）。
（三年）天臺山德韶國師（德韶國師）圓寂。國師是處州龍泉人陳氏子。他的母親夜裡夢見白光照在身上，因此懷孕。出生時有很多奇異之處。十五歲時，有梵僧勸他出家。十七歲在本州龍歸寺剃度。十八歲在信州開元寺受戒。後梁時期……
【English Translation】 English version: Murong Yanzhao (慕容延釗) attacked Jing and made it surrender, and was granted the title of Jiedushi of Chongwu Ningjun.
(Jiazi Year, 61) The imperial court issued an edict for Wang Quanbin (王全斌) and others to attack Shu. In Yichou year, Shu surrendered to the Song Dynasty.
(Bingyin Year) Ji'en (繼恩) of the Eastern Han (His father Xue Zhao (薛釗) and Liu Min (劉旻) loved his virtue and married their daughter to him, who gave birth to Ji'en. After Xue Zhao died, she remarried to the He family and gave birth to Yuan. After the death of the He couple, Chengjun (承鈞) had no son, so Liu Min ordered his two sons to be adopted by Chengjun. After the death of King Ding Chengjun, Ji'en inherited the throne and was killed by Hou Barong (侯霸榮) in September).
Jiyuan (繼元) (surnamed He, also Chengjun's adopted son, Ji'en's half-brother. Guo Wuwei (郭無為) and Hou Barong welcomed him to the throne and changed the reign name to Guangyun, for thirteen years).
(Dingmao Year) In March, the five planets converged in the Kui constellation. It has been nine hundred years since Buddhism was introduced to the East.
(Wuchen Year) The reign name was changed to Kaibao. Emperor Jingzong of Liao, Yelü Mingji (耶律明記), ascended the throne (renamed Yelü Xian (耶律賢), son of Emperor Shizong, ruled for fifteen years from the Baoning era).
(Jisi Year) February 16th, the Changchun Festival edict was issued (Monks from all over the world submitted memorials to enter the palace, and those who passed all ten or more items of the Three Studies were granted purple robes and called 'Watch Table Monks'. The chief ministers, princes, supervisors, and governors each recommended talents they knew. Only those recommended by West Street entered the inner palace that day, and the Department of State Affairs issued documents calling them 'Curtain Front Teachers' and granted them purple robes).
(Xinwei Year) The imperial court issued an edict to manufacture one set each of gold and silver-lettered Buddhist scriptures in Chengdu (Initially, on the 27th day of the ninth month of Wuchen year, the Ministry of War's Vice Minister Liu Xigu (劉熙古) was ordered to supervise the manufacturing. On the 11th day of the sixth month of this year, another edict was issued to manufacture one set of gold-lettered scriptures).
(Renshen Year) The imperial court issued an edict to carve a set of Buddhist scriptures (totaling 130,000 printing blocks). (Granted Liu Yin'en (劉銀恩) of the Southern Han the title of Marquis of Amnesty). Tao Gu (陶谷) was also sent to persuade Song Qiqiu (宋齊丘) of the Southern Tang to surrender.
(Year 3) National Teacher Deshao (德韶國師) of Tiantai Mountain passed away. The National Teacher was a Chen from Longquan, Chuzhou. His mother dreamed of white light touching her body at night, and thus became pregnant. There were many strange occurrences at his birth. At the age of fifteen, a Brahmin monk encouraged him to become a monk. At the age of seventeen, he shaved his head at Longgui Temple in his prefecture. At the age of eighteen, he was ordained at Kaiyuan Temple in Xinzhou. During the Later Liang Dynasty...
開平中游方。詣投子山見大同禪師。發心之始也。次謁龍牙疏山。各有機緣。歷五十四員知識皆不契。后之臨川。謁凈惠益公。一見深器之。師以遍參但隨眾而已。益上堂。僧問。如何是曹源一滴水。益云。是曹源一滴水。師于座側豁然大悟。平生疑滯渙若冰釋。遂以所悟聞于益。益曰。汝向後當爲國王師。致祖道光大。吾不如也。自是諸方異唱古今玄鍵。與之抉擇不留微跡尋游天臺。觀智者顗禪師遺蹟若舊。復與智者同姓。時謂後身焉。初止白沙。吳越忠懿王以國王子刺臺州。向師之名。延請問道。師謂之曰。他日為霸主無忘佛恩。後漢乾祐元年王嗣位。遣使迎之。申弟子禮。有傳天臺教義寂者。屢懇于師曰。智者之教年祀浸遠慮多散落。今新羅國其本甚備。自非和尚慈力。其孰能致之乎。師於是聞于忠懿王。王遣使及赍師書往彼繕寫備足而回。迄今盛行於江南。師于般若開堂說法。十二會語具傳燈。嘗有偈示眾曰。通玄峰頂不是人間。心外無法滿目青山。開寶辛未華頂四峰忽摧聲震若雷。師曰。吾非久矣。明年六月大星殞于峰頂。林木變白。師乃示寂于蓮華峰。參問如常。二十八日集眾言別。跏趺而逝。壽八十二。臘六十五。
(癸酉) 後周恭帝崇訓卒。
(四) 汝州風穴禪師示寂。諱延沼。偽
【現代漢語翻譯】 現代漢語譯本：開平（姓名）在年輕時四處遊歷。他前往投子山拜見大同禪師，這是他發心的開始。之後又拜訪了龍牙和疏山，各自都有一些機緣。他先後拜訪了五十四位善知識，但都沒有真正契合。後來他到了臨川，拜見了凈惠益公（法號）。益公一見到他就非常器重他。開平禪師因為遍參各地，所以只是隨眾修行。益公上堂說法時，有僧人問：『如何是曹源（地名，慧能大師的道場）一滴水？』益公回答：『是曹源一滴水。』開平禪師在座位旁邊豁然大悟，平生所有的疑惑都像冰雪消融一般。於是他將自己所悟到的告訴了益公。益公說：『你將來會成為國王的老師，弘揚祖師的道統，我不如你。』從此以後，各地的不同唱法，古今的玄妙關鍵，開平禪師都能與之辨析決斷，不留下絲毫痕跡。之後他遊歷天臺山，看到智者顗（智顗，天臺宗創始人）禪師的遺蹟，感覺就像故地重遊。又與智者同姓，當時的人都認為他是智者轉世。最初他住在白沙。吳越忠懿王（錢俶）以國王之子的身份擔任臺州刺史，仰慕開平禪師的名聲，延請他來問道。開平禪師對他說：『他日成為霸主，不要忘記佛恩。』後漢乾祐元年，錢俶繼承王位，派遣使者迎接開平禪師，以弟子之禮對待他。有一位傳授天臺教義的寂者，多次懇求開平禪師說：『智者的教義年代久遠，恐怕有很多散失。現在新羅國（古代朝鮮半島上的國家）儲存得非常完整。如果不是和尚您的慈悲力量，誰能夠得到呢？』於是開平禪師將此事稟告了忠懿王。忠懿王派遣使者並攜帶開平禪師的書信前往新羅國，繕寫完備后帶回。直到現在，天臺教義在江南一帶盛行。開平禪師在般若寺開堂說法，十二次法會的言語都記錄在《傳燈錄》中。他曾經作偈示眾說：『通玄峰頂不是人間，心外無法滿目青山。』開寶辛未年，華頂山的四座山峰忽然崩塌，聲音震動如同雷鳴。開平禪師說：『我快要走了。』第二年六月，一顆大星隕落在峰頂，林木都變成了白色。開平禪師在蓮華峰圓寂，參禪問道如往常一樣。二十八日，他召集眾人告別，跏趺而逝，享年八十二歲，僧臘六十五年。 (癸酉) 後周恭帝崇訓去世。 (四) 汝州風穴禪師圓寂，法諱延沼，是偽
【English Translation】 English version: Kaiping (name) traveled extensively in his youth. He went to Touzi Mountain to visit Zen Master Datong, which was the beginning of his aspiration. After that, he visited Longya and Shushan, each with some opportunities. He visited fifty-four knowledgeable teachers, but none of them truly resonated with him. Later, he went to Linchuan and visited Jinghui Yigong (Dharma name). Yigong valued him greatly at first sight. Zen Master Kaiping, because he had visited many places, simply followed the crowd in practice. When Yigong ascended the hall to preach, a monk asked: 'What is a drop of water from Caoyuan (place name, Master Huineng's monastery)?' Yigong replied: 'It is a drop of water from Caoyuan.' Zen Master Kaiping suddenly had a great enlightenment beside the seat, and all the doubts of his life melted away like ice and snow. So he told Yigong what he had realized. Yigong said: 'You will become the teacher of the king in the future, and promote the ancestral tradition. I am not as good as you.' From then on, Kaiping Zen Master could discern and resolve the different chants from various places and the subtle keys of ancient and modern times, without leaving any trace. After that, he traveled to Tiantai Mountain, saw the relics of Zen Master Zhiyi (Zhiyi, founder of the Tiantai School), and felt like he was revisiting an old place. He also shared the same surname as Zhiyi, and people at the time thought he was the reincarnation of Zhiyi. Initially, he lived in Baisha. King Zhongyi of Wuyue (Qian Chu) served as the prefect of Taizhou as the son of the king, admired the reputation of Zen Master Kaiping, and invited him to ask questions. Zen Master Kaiping said to him: 'If you become a hegemon in the future, do not forget the grace of the Buddha.' In the first year of Qianyou in the Later Han Dynasty, Qian Chu inherited the throne and sent envoys to welcome Zen Master Kaiping, treating him with the courtesy of a disciple. A recluse who transmitted the teachings of Tiantai repeatedly pleaded with Zen Master Kaiping, saying: 'The teachings of Zhiyi are old and I am afraid that many have been lost. Now the Silla Kingdom (an ancient country on the Korean Peninsula) preserves them very completely. If it were not for your compassionate power, who would be able to obtain them?' So Zen Master Kaiping reported this matter to King Zhongyi. King Zhongyi sent envoys with Zen Master Kaiping's letter to the Silla Kingdom, copied it completely, and brought it back. Until now, the teachings of Tiantai are prevalent in the Jiangnan area. Zen Master Kaiping opened a hall to preach at the Prajna Temple, and the words of the twelve Dharma assemblies are recorded in the 'Transmission of the Lamp'. He once composed a verse to show the public, saying: 'The top of Tongxuan Peak is not the human world, outside the mind there is no Dharma, the eyes are full of green mountains.' In the year of Xinwei in the Kaibao era, the four peaks of Huading Mountain suddenly collapsed, and the sound shook like thunder. Zen Master Kaiping said: 'I am leaving soon.' In June of the following year, a large star fell on the top of the peak, and the trees turned white. Zen Master Kaiping passed away at Lotus Peak, practicing Zen and asking questions as usual. On the twenty-eighth day, he gathered everyone to say goodbye, sat in the lotus position and passed away, at the age of eighty-two, with sixty-five years as a monk. (Guiyou) Emperor Gong of the Later Zhou Dynasty, Chongxun, passed away. (Four) Zen Master Fengxue of Ruzhou passed away, with the Dharma name Yanzhao, who was a pseudo-
唐乾寧三年十二月。生於餘杭劉氏。少魁壘有英氣。于書無所不觀。然無經世意。父兄強之仕。一至京師即東歸。從開元寺智恭律師。剃髮受具。游講肆。玩法華玄義。修止觀定慧。宿師爭下之。棄去游名山。謁越州鏡清怤禪師。機語不契。北遊襄沔間寓止華嚴。時僧守廓者。自南院颙公所來。華嚴升座曰。若是臨濟德山高亭大愚鳥窠船子下兒孫。不用如何若何便請單刀直入。廓出衆便喝。華嚴亦喝。廓又喝。華嚴亦喝。廓禮拜起。指以顧眾曰。這老漢一場敗缺。喝一喝歸眾。穴心奇之。因結為友。遂默悟三玄旨要。嘆曰。臨濟用處如是耶。廓使更見南院。問曰。入門須辯主。端的請師分。南院左拊其膝。穴便喝。院右拊其膝。穴亦喝。院曰。左邊一拍且止。右邊一拍作么生。穴云。瞎。院反取主杖。穴笑云。有枷瞎棒。倒奪打和尚去。南院倚主杖曰。今日被黃面浙子鈍置。穴云。大似持缽不得詐言不饑。院曰。子到此間乎。曰。是何言歟。院曰。好問汝。曰亦不可放過。便禮拜。南院喜賜之坐。問所與游者何人。對曰。襄州與廓侍者同夏。院曰。親見作家。穴於是俯就弟子之列。從容承稟日聞智證。南院曰。汝乘願力來荷大法。非偶然也。問曰。女聞臨濟將終時語不。曰聞。曰。臨濟云。誰知吾正法眼藏向這瞎驢邊
【現代漢語翻譯】 現代漢語譯本： 唐乾寧三年十二月，他出生在餘杭劉家。年少時就身材魁梧，很有英氣。對於書籍，他無所不讀，然而沒有經世濟民的意願。父兄勉強他去當官，他到京城一次就東歸了。之後他跟隨開元寺的智恭律師剃度出家，受了具足戒。他遊歷于各個講經場所，研習《法華玄義》，修習止觀禪定和智慧，年長的僧人都爭相請教他。後來他捨棄這些，去遊歷名山，拜謁越州鏡清怤禪師，但彼此的機鋒言語不相契合。於是他北遊到襄沔一帶，暫住在華嚴寺。當時有個僧人名叫守廓，從南院颙公那裡來。華嚴寺的住持在升座說法時說：『如果是臨濟德山、高亭大愚、鳥窠船子的後代子孫，不用問如何如何，就請單刀直入。』守廓從人群中走出來便喝了一聲。華嚴寺住持也喝了一聲。守廓又喝了一聲，華嚴寺住持也喝了一聲。守廓禮拜後起身，指著住持對大眾說：『這老漢，一場敗局。』喝了一聲就回到人群中。穴心禪師對此感到非常驚奇，因此與他結為朋友。於是他默默地領悟了三玄的旨要，感嘆道：『臨濟的用處是這樣的啊！』守廓讓他再去拜見南院颙公，問道：『入門須辨主，端的請師分。』（入門必須辨明主客，請老師您來分辨。）南院颙公用手掌拍了一下他的左膝，穴心禪師便喝了一聲。南院颙公又拍了一下他的右膝，穴心禪師也喝了一聲。南院颙公說：『左邊一拍且止，右邊一拍作么生？』（左邊一拍暫且停止，右邊一拍又該如何呢？）穴心禪師說：『瞎！』南院颙公反過來拿起拄杖。穴心禪師笑著說：『有枷瞎棒，倒奪打和尚去。』（有了枷鎖和瞎棒，反而要來打和尚了。）南院颙公倚著拄杖說：『今日被黃面浙子鈍置。』（今天被你這個面黃肌瘦的浙江人給難住了。）穴心禪師說：『大似持缽不得詐言不饑。』（很像拿著缽卻得不到食物，只好假裝不餓。）南院颙公問：『子到此間乎？』（你到這裡了嗎？）穴心禪師說：『是何言歟？』（這是什麼話呢？）南院颙公說：『好問汝。』（很好，問你。）穴心禪師說：『亦不可放過。』（也不可放過。）便禮拜。南院颙公很高興，賜給他座位，問他與什麼人交往。他回答說：『在襄州與廓侍者一同過夏天。』南院颙公說：『親見作家。』（親眼見到內行。）穴心禪師於是謙遜地列于弟子之列，從容地承受稟告，每天都能聽到智慧的驗證。南院颙公說：『汝乘願力來荷大法，非偶然也。』（你是乘著願力來承擔大法，不是偶然的。）問道：『女聞臨濟將終時語不？』（你聽說過臨濟禪師臨終時說的話嗎？）回答說：『聞。』（聽過。）南院颙公說：『臨濟云。誰知吾正法眼藏向這瞎驢邊。』（臨濟禪師說，誰知道我的正法眼藏竟然在這個瞎驢身邊。）
【English Translation】 English version: In the twelfth month of the third year of Qianning during the Tang Dynasty, he was born into the Liu family of Yuhang. As a youth, he was tall and robust, possessing a heroic spirit. He read extensively, yet had no desire for worldly affairs. His father and elder brothers compelled him to seek officialdom, but he returned east immediately after reaching the capital once. He then followed the lawyer Zhigong of Kaiyuan Temple, shaved his head, and received the full precepts. He traveled to various lecture halls, studying the 'Profound Meaning of the Lotus Sutra,' and cultivating the Samatha-vipassana meditation and wisdom. Senior monks vied to learn from him. Later, he abandoned these pursuits to travel to famous mountains, paying homage to Zen Master Jingqing Fu of Yuezhou, but their interactions were not harmonious. Thus, he traveled north to the Xiang and Mian regions, temporarily residing at Huayan Temple. At that time, a monk named Shoukuo came from Gong of Nanyuan. The abbot of Huayan Temple, while ascending the Dharma seat, said: 'If you are descendants of Linji, Deshan, Gaoting Dayu, Niaoke, or Boatman, there's no need to ask how or what; please enter directly with a single blade.' Shoukuo stepped out from the crowd and shouted '喝 (hè, a shout)!' The abbot of Huayan Temple also shouted '喝!' Shoukuo shouted again, and the abbot of Huayan Temple shouted again. Shoukuo bowed, stood up, pointed at the abbot, and said to the assembly: 'This old man is a complete failure.' He returned to the crowd after shouting. Zen Master Xinxue was greatly astonished by this and became friends with him. Consequently, he silently comprehended the essential meaning of the Three Mysteries, exclaiming: 'So this is how Linji uses it!' Shoukuo instructed him to visit Gong of Nanyuan, asking: 'To enter the gate, one must discern the host; I earnestly request the master to distinguish them.' Gong of Nanyuan patted his left knee, and Xinxue immediately shouted '喝!' Gong of Nanyuan then patted his right knee, and Xinxue also shouted '喝!' Gong of Nanyuan said: 'The left pat stops there; what about the right pat?' Xinxue said: 'Blind!' Gong of Nanyuan turned around and picked up his staff. Xinxue laughed and said: 'Having shackles and a blind stick, you're going to strike the monk instead.' Gong of Nanyuan leaned on his staff and said: 'Today, I've been stumped by this sallow-faced fellow from Zhejiang.' Xinxue said: 'It's much like holding a bowl but pretending not to be hungry because you can't get any food.' Gong of Nanyuan asked: 'Have you arrived here?' Xinxue said: 'What are you saying?' Gong of Nanyuan said: 'Good, I'll ask you.' Xinxue said: 'I won't let it go either.' Then he bowed. Gong of Nanyuan was pleased and offered him a seat, asking who he associated with. He replied: 'I spent the summer with attendant Kuo in Xiangzhou.' Gong of Nanyuan said: 'I have personally seen an expert.' Xinxue then humbly joined the ranks of disciples, respectfully receiving instructions, and daily hearing the verification of wisdom. Gong of Nanyuan said: 'You have come by the power of your vows to bear the Great Dharma; it is not accidental.' He asked: 'Have you heard Linji's words at the time of his death?' He replied: 'I have.' Gong of Nanyuan said: 'Linji said, 'Who knew that my Treasury of the Eye of the True Dharma was with this blind donkey!'
滅卻。渠平生如師子。見即殺人。及其將死何故屈膝妥尾如此。對曰。密付將終全主即滅。又問。三聖如何亦無語乎。曰親承入室之真子。不同門外之遊人。院頷之。又問。四種料簡語料簡何法。對曰。凡語不滯凡情即墮聖解。學者大病。先聖哀之為施方便。如楔出楔。曰如何是奪人不奪境。曰新出紅爐金禪子。簉破阇黎鐵面門。又問。如何是奪境不奪人。曰芻草乍分頭腦裂。亂云初綻影猶存。又問。如何是人境俱奪。曰躡足進前須急急。促鞭當鞅莫遲遲。又問。如何是人境俱不奪。曰常憶江南三月里。鷓鴣啼處百花香。又問曰。臨濟有三句。當日有問。如何是第一句。濟云。三要印開朱點窄。未容擬議主賓存。穴隨聲便喝。又曰。如何是第二句。濟云。妙解豈容無著問。漚和爭赴截流機。穴云。未問已前錯。又問曰。如何是第三句。濟曰。但看棚頭弄傀儡。抽牽全藉里頭人。穴云。明破即不堪。於是南院以為可以支臨濟。幸不孤負興化先師所以付託之意。穴依止六年。乃辭去。後唐長興二年至汝水。見草屋數椽依山如逃亡人家。問田父此何所。田父曰。古風穴寺世以律居。僧物故。又歲饑眾棄之而去。余佛像鼓鐘耳。穴云。我居之可乎。田父曰可。穴入留止。日乞村落。夜然松脂。單丁者七年。檀信為新之成叢林。
【現代漢語翻譯】 現代漢語譯本 滅卻（消滅，去除）。他平生像獅子一樣，見到人就殺。等到他將要死的時候，為什麼屈膝搖尾如此卑微？回答說：『秘密交付即將結束，完全掌握主權即會消滅。』又問：『三聖（指三位高僧）為什麼也沉默不語呢？』回答說：『是親身承受入室的真傳弟子，不同於門外的遊人。』南院表示贊同。又問：『四種料簡語（四種辨析語句的方法）料簡的是什麼法？』回答說：『凡是言語不滯留在凡俗的情感中，就會墮入聖人的見解。這是學者的最大弊病。先聖哀憐他們，所以施設方便法門，如同用楔子拔出楔子。』問：『什麼是奪人不奪境？』回答說：『新出爐的赤金禪子，擊破老朽的阇黎（和尚）鐵面門。』又問：『什麼是奪境不奪人？』回答說：『芻草剛剛分開，頭腦就破裂；亂云初散，影子依然存在。』又問：『什麼是人境俱奪？』回答說：『抬腳向前必須急急趕路，快馬加鞭不要遲疑。』又問：『什麼是人境俱不奪？』回答說：『常常憶起江南三月的美好景色，鷓鴣啼叫的地方百花飄香。』又問：『臨濟（指臨濟義玄禪師）有三句，當日有人問，什麼是第一句？』臨濟說：『三要印開，朱點窄小，不容擬議，主賓分明。』風穴（指風穴延沼禪師）隨即大喝一聲。又說：『什麼是第二句？』臨濟說：『精妙的理解豈能容許沒有著落的提問，水泡爭相奔赴截斷水流的關機。』風穴說：『未問之前就錯了。』又問：『什麼是第三句？』臨濟說：『但看戲臺上表演的傀儡戲，抽拉牽引全靠里頭的人。』風穴說：『說明白了就不行了。』於是南院認為風穴可以支撐臨濟宗。幸好沒有辜負興化先師（指興化存獎禪師）的付託之意。風穴依止南院六年，於是告辭離去。後唐長興二年到達汝水，看到幾間草屋依山而建，像逃亡人家一樣。問田里的老農這裡是什麼地方。老農說：『是古風穴寺，世代以持戒律而居住。僧人去世后，又遇到饑荒，眾人都拋棄這裡離開了，只剩下佛像和鼓鐘罷了。』風穴說：『我住在這裡可以嗎？』老農說可以。風穴進入寺廟留了下來，白天到村落里乞討，夜晚點燃松脂照明。孤身一人堅持了七年，檀越（施主）們為他重新修建寺廟，成為叢林。
【English Translation】 English version Extinction. In his life, he was like a lion, killing people upon sight. Why, when he was about to die, did he kneel and wag his tail so humbly? He replied, 'The secret transmission is about to end, and the complete mastery of sovereignty will be extinguished.' He also asked, 'Why are the Three Sages (referring to three eminent monks) also silent?' He replied, 'They are true disciples who personally received the inner chamber's transmission, unlike the visitors outside the gate.' Nanyuan (referring to a monk) expressed his approval. He also asked, 'What Dharma do the four types of selective phrases (four methods of analyzing statements) select?' He replied, 'All words that do not linger in mundane emotions will fall into the understanding of sages. This is the greatest malady of scholars. The former sages pitied them, so they provided expedient means, like using a wedge to remove a wedge.' He asked, 'What is 'seizing the person but not the environment'?' He replied, 'A newly forged golden Chan (Zen) master from the red furnace shatters the iron face of the decrepit Ajari (monk).' He also asked, 'What is 'seizing the environment but not the person'?' He replied, 'The straw is just separated, and the head is split; the chaotic clouds have just dispersed, and the shadow still remains.' He also asked, 'What is 'seizing both the person and the environment'?' He replied, 'Stepping forward, one must hurry; urging the whip, one must not delay.' He also asked, 'What is 'seizing neither the person nor the environment'?' He replied, 'I often recall the beautiful scenery of the third month in Jiangnan (south of the Yangtze River), where the partridges sing and the flowers are fragrant.' He also asked, 'Linji (referring to Zen Master Linji Yixuan) had three sentences. Someone asked that day, 'What is the first sentence?'' Linji said, 'When the three essentials are opened, the cinnabar dot is narrow, allowing no deliberation, and the host and guest are distinct.' Fengxue (referring to Zen Master Fengxue Yanzhao) immediately shouted loudly. He also said, 'What is the second sentence?' Linji said, 'How can subtle understanding allow questions without grounding, bubbles rush to cut off the flow of the machine.' Fengxue said, 'It was wrong before asking.' He also asked, 'What is the third sentence?' Linji said, 'Just look at the puppet show on the stage; the pulling and drawing all depend on the person inside.' Fengxue said, 'It is no good to explain it clearly.' Thereupon, Nanyuan believed that Fengxue could support the Linji school. Fortunately, he did not fail the entrustment of the former teacher Xinghua (referring to Zen Master Xinghua Cunjiang). Fengxue stayed with Nanyuan for six years, then bid farewell and left. In the second year of Changxing during the Later Tang Dynasty, he arrived at Rushui and saw several thatched huts built against the mountain, like the homes of fugitives. He asked an old farmer in the field what this place was. The old farmer said, 'It is the ancient Fengxue Temple, which has been inhabited by those who uphold the precepts for generations. After the monks passed away, and there was a famine, everyone abandoned this place and left, leaving only the Buddha statues and drums.' Fengxue said, 'May I live here?' The old farmer said yes. Fengxue entered the temple and stayed, begging in the villages during the day and burning pine resin for light at night. He persisted alone for seven years, and the benefactors rebuilt the temple for him, turning it into a monastery.
偽晉天福二年。州牧聞其風盡禮致之。上元日開法嗣南院。偽漢乾祐二年。牧移宇郢州。穴又避寇往依之。牧館于郡齋。寇平汝州有宋太師者。施第為寶坊。號新寺。迎穴居焉。法席冠天下。學者自遠而至。升座曰。先師曰。欲得親切莫將問來問會么。問在答處。答在問處。雖然如是。有時問不在答處答不在問處。女若擬議。老僧在女腳跟底。大凡參學眼目。直須臨機大用現前。勿自拘於小節。設使言前薦得。猶為滯殼迷封。句下精通。未免觸途狂見。應是向來依他作解。明昧兩岐與女一切掃卻。直教個個如師子兒吒呀地。對眾證據。哮吼一聲壁立千仞。誰敢正眼。覷覷著著即瞎卻渠眼。又曰。若立一塵。家國興盛。野老顰頞。不立一塵。家國喪亡。野老安貼。於此明得阇黎無分。全是老僧於此不明。老僧即是阇阇黎黎。與老僧無別。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。拊其左膝曰。這裡是。欲識老僧么。拊其右膝曰。遮里是。於時莫有善其機者。偽周廣順元年。賜寺名廣惠。二十有二年以宋開寶六年癸酉八月旦。登座說偈曰。道在乘時須濟物。遠方來慕自騰騰他年有叟情相似。日日香菸夜夜燈。至十五日跏趺而化。前一日手書別檀越。閱世七十有八。坐五十有九夏。有得法上首住汝州首山念禪師。
【現代漢語翻譯】 現代漢語譯本： 在偽晉天福二年，州牧聽聞了他的名聲，以非常尊敬的禮節迎接他。上元日，他在南院開創法嗣。在偽漢乾祐二年，州牧將治所遷往郢州，他再次爲了躲避戰亂前去依附州牧。州牧將他安置在郡齋。戰亂平定后，汝州有一位宋太師，捐獻出自己的宅邸作為寶坊，命名為新寺，迎接他居住在那裡。他的佛法席位冠絕天下，求學者從遙遠的地方趕來。他升座說法時說：『先師曾說，想要得到最親切的體悟，不要用提問的方式來提問。明白了嗎？問題就在答案中，答案就在問題中。雖然是這樣，有時問題不在答案中，答案也不在問題中。你們如果想要思量揣測，老僧就在你們的腳跟底下。大凡參禪學習的人，眼光必須在緊要關頭能夠立刻發揮作用，不要拘泥於細枝末節。即使在言語之前就領悟了，仍然是停留在外殼上，被封鎖住了。在語句之下精通，也免不了到處都是錯誤的見解。應該是把向來依靠他人解釋的，以及模棱兩可的理解，都為你們全部掃除乾淨。直接讓每個人都像小獅子一樣，張開嘴巴，在眾人面前證明自己的見解，一聲怒吼，像峭壁一樣聳立千仞，誰敢正眼看？稍微看一眼，就會瞎了他的眼睛。』 他又說：『如果樹立起一丁點的塵埃，國家就會興盛，鄉下的老翁就會皺眉頭。如果不樹立起一丁點的塵埃，國家就會喪亡，鄉下的老翁就會感到安穩。』如果能明白這個道理，就和阇黎（指弟子）沒有分別。完全是老僧的功勞。如果不能明白這個道理，老僧就和阇黎沒有什麼區別。既能使天下人覺悟，也能使天下人迷惑。想要認識阇黎嗎？』他拍打自己的左膝說：『這裡就是。』『想要認識老僧嗎？』他拍打自己的右膝說：『這裡就是。』當時沒有人能善於運用他的機鋒。 在偽周廣順元年，朝廷賜予寺廟名為廣惠。二十二年後，在宋開寶六年癸酉年八月初一，他登上法座說偈語：『道在於順應時勢，必須救濟萬物，遠方的人前來仰慕，自然會興盛。他年會有老叟，情懷與我相似，日日焚香，夜夜點燈。』到了八月十五日，他結跏趺坐而圓寂。前一天，他親手寫信告別各位檀越，享年七十八歲，坐禪五十九年。他的得意弟子是住在汝州首山的念禪師。
【English Translation】 English version: In the second year of Tianfu during the pseudo-Jin dynasty, the governor of the state, hearing of his reputation, received him with utmost respect. On the Shangyuan Festival (Lantern Festival), he inaugurated the Dharma lineage at the South Courtyard. In the second year of Qianyou during the pseudo-Han dynasty, the governor moved his administration to Yingzhou, and he again sought refuge with the governor to avoid the turmoil of war. The governor housed him in the prefectural hall. After the war subsided, a Grand Preceptor of the Song dynasty in Ruzhou donated his residence to establish a precious monastery, named Xin Temple (New Temple), and invited him to reside there. His Dharma seat became renowned throughout the land, and scholars came from afar to seek his teachings. When he ascended the Dharma seat, he said, 'The former teacher said, 'If you wish to attain intimate understanding, do not ask questions in the manner of questioning. Do you understand? The question is in the answer, and the answer is in the question. Although this is so, sometimes the question is not in the answer, and the answer is not in the question. If you intend to speculate and ponder, the old monk is right beneath your feet. In general, those who engage in Chan study must have eyes that can manifest great function at the critical moment, and not be拘於 (拘於:拘泥於，拘束于) confined to trivial details. Even if you comprehend before words are spoken, you are still stuck in the husk and sealed off. If you are thoroughly versed in the meaning of phrases, you will inevitably encounter deluded views everywhere. You should sweep away all the interpretations that you have relied on from others, as well as the ambiguous understandings. Directly cause each and every one of you to be like a lion cub, opening your mouths wide, bearing witness to your own understanding before the assembly, roaring with a voice that stands like a cliff of a thousand仞 (仞: ancient unit of length), who dares to look directly? A single glance will blind their eyes.' He also said, 'If you establish even a speck of dust, the country will prosper, and the old peasant will frown. If you do not establish even a speck of dust, the country will perish, and the old peasant will be at peace.' If you understand this principle, you are no different from a 阇黎 (Sheli: disciple). It is entirely due to the old monk. If you do not understand this principle, the old monk is no different from a 阇黎. He can awaken all the people in the world, and he can also delude all the people in the world. Do you want to recognize the 阇黎?' He patted his left knee and said, 'Here it is.' 'Do you want to recognize the old monk?' He patted his right knee and said, 'Here it is.' At that time, no one was skilled in utilizing his sharp wit. In the first year of Guangshun during the pseudo-Zhou dynasty, the court bestowed the name Guanghui (Extensive Benevolence) upon the temple. Twenty-two years later, on the first day of the eighth month, Guiyou year, during the sixth year of Kaibao in the Song dynasty, he ascended the Dharma seat and spoke a verse: 'The Dao lies in adapting to the times, and one must save all beings. People from afar come to admire, and naturally it will flourish. In later years, there will be an old man whose sentiments are similar to mine, burning incense daily and lighting lamps nightly.' On the fifteenth day of the eighth month, he sat in full lotus posture and passed away. The day before, he personally wrote a letter to bid farewell to all the 檀越 (Tan Yue: benefactors), having lived for seventy-eight years and sat in meditation for fifty-nine years. His foremost disciple who attained the Dharma was the Chan Master Nian of Shoushan in Ruzhou.
(甲戌) 詔曹彬等征南唐○遼改乾亨。
(乙亥) 曹彬擒南唐主李煜歸。封違命侯。國除。
(五) 杭州慧日永明智覺禪師示寂。諱延壽。餘杭人。姓王氏。總角之歲歸心佛乘。既冠不茹葷日唯一食。持法華。七行俱下。才六旬悉能誦之。感群羊跪聽。年二十八為華亭鎮將。屬翠巖永明大師。遷止龍冊寺大闡玄化。時吳越文穆王知師慕道。乃從其志放令出家。禮翠巖為師。執勞供眾。都亡身宰。衣不繒縷。食無重味。野蔬衣檽以遣朝夕。尋往天臺天柱峰。九旬習定。有鳥類尺[宴*鳥]。巢于衣褶中。既謁韶國師。一見深器之。密授玄旨。仍謂師曰。汝與元帥有緣。他日大興佛寺。初住明州雪竇山。學侶臻湊。師上堂曰。雪竇這裡。迅瀑千尋不停纖粟。奇巖萬仞無立足處。汝等諸人向什麼處進步。時有僧問。雪竇一徑如何履踐。師云。步步寒花結。言言徹底冰。建隆元年。忠懿王請住靈隱山新寺。為第一世。明年復請住永明大道場。為第二世。眾盈二千。僧問。如何是永明旨。師曰。更添香著。曰謝。師指示曰。且喜沒交涉。師有偈曰。欲識永明旨。門前一湖水。日照光明生。風來波浪起。居永明十五年。度弟子千七百人。開寶七年入天臺山。度戒萬餘人。常與七眾受菩薩戒。夜施鬼神食。朝
【現代漢語翻譯】 現代漢語譯本 (甲戌) 詔令曹彬等人征討南唐。 (乙亥) 曹彬俘虜南唐國主李煜，將其押解回朝。李煜被封為違命侯，南唐滅亡。 (五) 杭州慧日永明智覺禪師圓寂。法號延壽，是餘杭人，姓王。自幼便傾心佛法。成年後不吃葷腥，每日只吃一餐。他持誦《法華經》，每次讀誦七行便能全部背誦下來。六十歲時，他已經能夠完整地背誦《法華經》。據說他誦經時，羊群會跪下來聆聽。二十八歲時，他擔任華亭鎮的鎮將。後來跟隨翠巖永明大師，移居到龍冊寺，大力弘揚佛法。當時吳越文穆王得知禪師仰慕佛道，便順從他的意願，放他出家。延壽禪師拜翠巖為師，勤勞地為大眾服務，完全忘記了自己的身份。他穿著粗布衣裳，飲食清淡，以野菜和粗布來度過每一天。之後，他前往天臺山天柱峰，在那裡禪定了九十天。有一種像尺[宴*鳥]一樣的鳥，在他的衣褶中築巢。他拜見了韶國師，韶國師一見之下便非常器重他，秘密地傳授給他玄妙的佛法要旨，並對他說：『你與元帥有緣，將來會大興佛寺。』起初，他住在明州雪竇山，許多學佛的人都來聚集在他身邊。禪師上堂說法時說：『雪竇這裡，飛流直下的瀑布有千尋之高，連一粒米都無法停留；奇特的巖石有萬仞之險峻，沒有可以立足的地方。你們這些人要向什麼地方前進呢？』當時有僧人問：『雪竇的道路要如何踐行呢？』禪師回答說：『步步都是寒冷的花朵在凝結，句句話語都徹底如冰。』建隆元年，忠懿王請他到靈隱山的新寺院居住，尊為第一世住持。第二年，又請他到永明大道場居住，尊為第二世住持。當時僧眾有兩千多人。有僧人問：『什麼是永明的宗旨？』禪師說：『再添些香吧。』僧人說：『謝謝。』禪師指示說：『且喜沒交涉。』禪師有一首偈語說：『想要認識永明的宗旨，就在門前那一湖水。陽光照耀，光明生起；風吹來，波浪涌動。』在永明寺住了十五年，度化弟子一千七百人。開寶七年，他進入天臺山，為一萬多人授戒。他經常與七眾弟子一起受菩薩戒，晚上施食給鬼神，早上
【English Translation】 English version (Jiaxu Year) An imperial edict was issued, ordering Cao Bin and others to campaign against the Southern Tang. (Yihai Year) Cao Bin captured Li Yu, the ruler of the Southern Tang, and escorted him back to the capital. Li Yu was enfeoffed as Marquis Weiming (Marquis Who Disobeys Orders), and the Southern Tang was extinguished. (5th Year) Chan Master Yongming Zhijue of Huiri Temple in Hangzhou passed away. His personal name was Yanshou, and he was a native of Yuhang, with the surname Wang. From a young age, he devoted himself to Buddhism. After coming of age, he abstained from meat and ate only one meal a day. He upheld the Lotus Sutra, reciting seven lines at a time and memorizing them completely. By the age of sixty, he was able to recite the entire Lotus Sutra. It is said that when he recited the sutra, flocks of sheep would kneel to listen. At the age of twenty-eight, he served as a military commander in Huating Town. Later, he followed Great Master Cuiyan Yongming and moved to Longce Temple, where he vigorously propagated the Dharma. At that time, King Wenmu of Wuyue learned that the Chan Master admired the Buddhist path, so he granted his wish and allowed him to leave home. Yanshou Chan Master took Cuiyan as his teacher, diligently serving the community and completely forgetting his own status. He wore coarse cloth and ate simple meals, using wild vegetables and rough cloth to pass each day. Later, he went to Tiantai Mountain's Tianzhu Peak, where he meditated for ninety days. A bird resembling a [yan*bird] built its nest in the folds of his robe. He visited National Teacher Shao, who greatly valued him upon seeing him and secretly transmitted the profound essence of the Dharma to him, saying, 'You have an affinity with the marshal and will greatly promote Buddhist temples in the future.' Initially, he lived on Snow Dou Mountain in Mingzhou, where many Buddhist learners gathered around him. When the Chan Master ascended the Dharma hall to preach, he said, 'Here at Snow Dou, the cascading waterfall is a thousand fathoms high, unable to hold even a grain of rice; the strange rocks are ten thousand fathoms steep, with no place to stand. Where do you all intend to advance?' At that time, a monk asked, 'How is the path of Snow Dou to be practiced?' The Chan Master replied, 'Each step is the congealing of cold flowers, each word is thoroughly like ice.' In the first year of Jianlong, King Zhongyi invited him to reside in the new temple on Lingyin Mountain, honoring him as the first abbot. The following year, he invited him to reside in the Yongming Great Dharma Place, honoring him as the second abbot. At that time, there were more than two thousand monks. A monk asked, 'What is the essence of Yongming?' The Chan Master said, 'Add more incense.' The monk said, 'Thank you.' The Chan Master instructed, 'Fortunately, there is no connection.' The Chan Master had a verse that said, 'If you want to know the essence of Yongming, it is in the lake in front of the door. The sunlight shines, and light arises; the wind blows, and waves surge.' He lived in Yongming Temple for fifteen years, converting seventeen hundred disciples. In the seventh year of Kaibao, he entered Tiantai Mountain and ordained more than ten thousand people. He often received the Bodhisattva precepts with the seven assemblies of disciples, gave food to ghosts and spirits at night, and in the morning
放諸生類。六時散花行道餘力念。法花經一萬三千部。著宗鏡錄一百卷。詩偈賦詠凡千萬言。高麗國王覽師言教。遣使赍書敘弟子禮。奉金縷袈裟紫晶數珠金澡灌等。彼國僧三十六人。親承印記歸國。各化一方。開寶八年乙亥十二月二十六日辰時。焚香告眾跏趺而逝。壽七十二。臘四十二。明年建塔于大慈山焉。宋太宗賜額。曰壽寧禪院云。
(六) 天下大元帥吳越國王錢俶。制宗鏡錄序文曰。詳夫域中之教三。正君臣。親父子。厚人倫。儒吾之師也。寂兮寥兮。視聽無得。自微妙升虛無。以止乎乘風馭景。君得之則善建不拔。人得之則延貺無窮。道儒之師也。四諦十二因緣。三明八解脫。時習不忘日修以得。一登果地。永達真常。釋道之宗也。惟此三教並自心修。心鏡錄者。智覺禪師所撰也。總乎百卷。包盡微言。我佛金口所宣。盈乎海藏。蓋亦提攜後學。師之智慧辯才。演暢萬法明瞭一心。禪際河游惠間云布。數而稱大。莫能盡紀。聊為小序以頌宣行雲爾。
(七) 宋左朝請郎尚書禮部員外郎護軍楊杰。撰宗鏡錄後序云。諸佛真語以心為宗。眾生通道以宗爲鑑。眾生界即諸佛界。因迷而為眾生。諸佛心是眾生心。因悟而成諸佛。心如明鑑萬像歷然。佛與眾生其猶影像。涅槃生死俱是強名。鑒體寂
【現代漢語翻譯】 放于各類眾生。六時（指晝夜六個時段）散花修行，用剩餘精力唸誦《法華經》一萬三千部。著述《宗鏡錄》一百卷。詩歌、偈頌、賦等作品共計千萬字。高麗國王閱讀了禪師的言教，派遣使者攜帶書信，以弟子之禮問候，奉獻金縷袈裟、紫晶數珠、金澡罐等禮物。該國僧人三十六人，親自接受印可，回國后各自教化一方。開寶八年乙亥十二月二十六日辰時，焚香告知眾人，結跏趺坐而逝。享年七十二歲，僧臘四十二年。次年在大慈山建造佛塔，宋太宗賜額，名為壽寧禪院。
（六）天下大元帥吳越國王錢俶（人名，吳越國國王）。撰寫《宗鏡錄》序文說：『詳細考察世間的教義，儒教端正君臣關係，親近父子關係，敦厚人倫關係，是我的老師。道教寂靜虛無，視聽無法獲得，從微妙昇華到虛無，最終達到乘風駕景的境界。君王得到它，就能穩固統治；百姓得到它，就能獲得無盡的福祉。是儒教和道教的老師。佛教的四諦（苦、集、滅、道）、十二因緣、三明（宿命明、天眼明、漏盡明）、八解脫，時時修習不忘，日日精進以求證得。一旦證得果位，就能永遠達到真常的境界。是釋迦牟尼佛的宗旨。只有這三教都從內心修行。《心鏡錄》是智覺禪師所撰寫的。總共一百卷，包羅了精微的言論。我佛金口所宣說的教義，充滿於經藏之中。大概也是爲了提攜後學，老師的智慧辯才，演說闡揚萬法，明瞭一心。禪的恩澤像河流一樣流淌，智慧像云一樣分佈。數量之大，無法完全記載。姑且作一篇小序來讚頌宣揚。』
（七）宋朝左朝請郎、尚書禮部員外郎、護軍楊杰。撰寫《宗鏡錄》後序說：『諸佛的真實語言以心為宗旨，眾生信奉佛道以宗旨為借鑑。眾生界就是諸佛界，因為迷惑而成為眾生；諸佛的心就是眾生的心，因為覺悟而成為諸佛。心就像明鏡一樣，萬象清晰地顯現。佛與眾生就像鏡中的影像。涅槃和生死都是虛假的名字，鏡體的本體是寂靜的。
【English Translation】 Bestowing upon all living beings. Practicing scattering flowers in the six periods (of day and night), and reciting the Lotus Sutra thirteen thousand times with remaining energy. Authoring one hundred volumes of the Zong Jing Lu (Record of the Source Mirror). Composing poems, gathas, fu (rhapsodies), and other literary works totaling ten million words. The King of Goryeo, upon reading the teacher's teachings, dispatched envoys bearing letters, offering greetings with the respect of a disciple, and presenting gifts such as a gold-threaded kasaya (robe), a purple crystal rosary, and a golden bathing vessel. Thirty-six monks from that country personally received confirmation and returned to their homeland, each transforming one region. On the twenty-sixth day of the twelfth month of the year Yi Hai in the eighth year of the Kai Bao era, at the hour of Chen (7-9 AM), he burned incense, informed the assembly, sat in the lotus position, and passed away. He lived to the age of seventy-two, with forty-two years as a monk. The following year, a pagoda was built at Mount Daci, and Emperor Taizong of the Song Dynasty bestowed the name Shouning Chan Monastery.
(6) Qian Chu (personal name, King of Wuyue), the Grand Marshal of the World and King of Wuyue, composed the preface to the Zong Jing Lu, saying: 'Examining the teachings within the realm, Confucianism rectifies the relationship between ruler and subject, fosters affection between father and son, and enriches human relationships; it is my teacher. Taoism is tranquil and empty, with nothing to be gained by sight or hearing, ascending from the subtle to the void, ultimately reaching the realm of riding the wind and controlling the scenery. If the ruler obtains it, he can establish an unshakeable reign; if the people obtain it, they can receive endless blessings. It is the teacher of Confucianism and Taoism. Buddhism's Four Noble Truths (suffering, accumulation, cessation, path), Twelve Links of Dependent Origination, Three Clear Knowledges (knowledge of past lives, divine eye, extinction of outflows), and Eight Liberations are practiced diligently without forgetting, cultivated daily to attain realization. Once the fruit of enlightenment is attained, one can eternally reach the realm of true constancy. It is the doctrine of Shakyamuni Buddha. Only these three teachings are cultivated from within the heart. The Xin Jing Lu (Record of the Mind Mirror) was written by Chan Master Zhijue. It encompasses a hundred volumes, containing subtle words. The teachings proclaimed by the golden mouth of our Buddha fill the treasury of scriptures. It is probably also to guide later learners, the teacher's wisdom and eloquence, expounding and elucidating all dharmas, clarifying the one mind. The grace of Chan flows like a river, and wisdom spreads like clouds. The number is so great that it cannot be fully recorded. I will write a short preface to praise and propagate it.'
(7) Yang Jie, the Left Advisor of the Court, Vice Minister of the Ministry of Rites, and Protector-General of the Song Dynasty, wrote the postface to the Zong Jing Lu, saying: 'The true words of all Buddhas take the mind as their essence, and sentient beings believe in the Way, taking the essence as a mirror. The realm of sentient beings is the realm of all Buddhas; because of delusion, they become sentient beings. The mind of all Buddhas is the mind of sentient beings; because of enlightenment, they become all Buddhas. The mind is like a clear mirror, in which all phenomena appear distinctly. Buddhas and sentient beings are like reflections in a mirror. Nirvana and samsara are merely fabricated names; the essence of the mirror is stillness.'
而常照。鑒光照而常寂。心佛眾生三無差別。國初吳越永明智覺壽禪師。證最上乘。了第一義。洞究教典深達禪宗。稟奉律儀廣行利益。因讀楞伽經云。佛語心為宗。乃制斯錄。于無疑中起疑。無問中設問。為不請友真大導師。擲龍宮之寶。均施群生。徹祖門之關。普容來者。舉目而視。有欲皆充。信手而拈。有疾皆愈。盪滌邪見指歸妙源。所謂舉一心為宗。照萬法爲鑑矣。若人以佛爲鑑。則知戒定慧為諸善之宗。人天聲聞緣覺菩薩如來。由此而出。一切善類莫不信受。若以眾生爲鑑。則知貪嗔癡為諸惡之宗。修羅傍生地獄鬼趣。由此而出。一切惡類莫不畏憚。善惡雖異其宗則同。返鑒其心。則知靈明湛寂廣大融通。無為無住無修無證。無塵可染。無垢可磨。為一切諸法之宗矣。初吳越忠懿王字之秘于教藏。至元豐中。皇弟魏端獻王。鏤板分施名藍。四方學者罕遇其本。元祐六夏。游東都法雲道場。始見錢唐新本。尤為精詳。乃吳人徐思恭請法涌禪師。同永樂法真二三耆宿。遍取諸錄。用三乘典籍賢聖教語。校讀成就以廣流佈。其益甚博。法涌知予喜閱是錄。因請為序。
(八 丙子) 太宗炅(初名匡義。宣第三子。初太祖陳橋之變。諫兄令軍不得剽虜。生靈獲安。至道三年三月崩于萬歲殿。葬永熙陵。壽五
【現代漢語翻譯】 現代漢語譯本：
而常照。鑒的光明照耀卻始終寂靜。心、佛、眾生三者沒有差別。宋朝初期吳越國的永明智覺壽禪師，證悟了最上乘的佛法，了達了第一義諦。他深入研究佛教經典，精通禪宗。他遵守戒律，廣行利益眾生的事業。因為讀《楞伽經》時看到『佛以心為根本』這句話，於是編寫了這部著作。在沒有疑問的地方提出疑問，在沒有提問的情況下設定問題，是眾生不請自來的良師益友，真正的大導師。他將龍宮的寶藏拿出來，平等地施捨給所有眾生。他徹底打開了禪宗的門徑，普遍接納所有來者。舉目觀看，所有願望都能滿足；隨意拈取，所有疾病都能痊癒。他滌除邪見，指引迴歸妙法的源頭。這就是所謂的『以一心為宗旨，以照耀萬法為明鏡』。如果人們以佛為明鏡，那麼就知道戒、定、慧是所有善行的根本，人、天、聲聞、緣覺、菩薩、如來，都由此而出。一切善類沒有不信奉接受的。如果以眾生為明鏡，那麼就知道貪、嗔、癡是所有惡行的根本，修羅、傍生、地獄、餓鬼，都由此而出。一切惡類沒有不畏懼害怕的。善與惡雖然不同，但它們的根本是相同的。反過來觀照自己的心，那麼就知道靈明、湛寂、廣大、融通，無為、無住、無修、無證，沒有塵埃可以污染，沒有污垢可以磨滅，是所有諸法的根本。最初吳越忠懿王將它珍藏在佛教經典之中，到了元豐年間，皇弟魏端獻王將它刻版印刷，分發給各地的寺廟。四方的學者很少能遇到它的原本。元祐六年夏天，我遊歷東都的法雲道場，才見到錢塘的新版本，尤其精細詳盡。於是吳人徐思恭請法涌禪師，同永樂法真等幾位年長的僧人，廣泛蒐集各種記錄，用三乘的典籍和賢聖的教誨，校對閱讀完成，以便廣泛流傳。它的益處非常廣泛。法涌知道我喜歡閱讀這部著作，因此請我為它作序。 （八 丙子）太宗炅（最初名叫匡義，是宣的第三個兒子。當初太祖陳橋兵變時，他勸諫哥哥命令軍隊不得搶掠，百姓得以安寧。至道三年三月在萬歲殿駕崩，安葬在永熙陵，享年五
【English Translation】 English version:
And constantly illuminates. The light of the mirror shines, yet it is always in stillness. The mind, the Buddha, and sentient beings are not different. In the early Song Dynasty, Yongming Zhijue Shou Chan Master of Wuyue attained the supreme vehicle and understood the ultimate truth. He deeply studied the Buddhist scriptures and was proficient in the Chan school. He adhered to the precepts and extensively benefited sentient beings. Because he read in the Laṅkāvatāra Sūtra the phrase 'The Buddha takes the mind as the foundation,' he compiled this record. He raises doubts where there are no doubts, and poses questions where there are no questions, being a true great teacher and a good friend who comes uninvited. He takes the treasures of the Dragon Palace and equally bestows them upon all beings. He thoroughly opens the gate of the ancestral school, universally accepting all who come. Looking up, all desires are fulfilled; picking up at random, all illnesses are cured. He washes away wrong views and points the way back to the source of the wonderful Dharma. This is what is meant by 'taking the one mind as the principle and illuminating all dharmas as a mirror.' If people take the Buddha as a mirror, then they will know that śīla (戒, precepts), samādhi (定, concentration), and prajñā (慧, wisdom) are the foundation of all good deeds. Humans, devas (天, gods), śrāvakas (聲聞, hearers), pratyekabuddhas (緣覺, solitary realizers), bodhisattvas (菩薩), and tathāgatas (如來, thus-gone ones) all emerge from this. All good beings have no choice but to believe and accept it. If one takes sentient beings as a mirror, then one will know that rāga (貪, greed), dveṣa (嗔, hatred), and moha (癡, delusion) are the foundation of all evil deeds. Asuras (修羅, demigods), animals (傍生), hells (地獄), and pretas (餓鬼, hungry ghosts) all emerge from this. All evil beings have no choice but to fear and dread it. Although good and evil are different, their foundation is the same. Reflecting back on one's own mind, then one will know that it is luminous, serene, vast, and all-pervasive, non-active, non-abiding, non-cultivating, and non-realizing, with no dust to be stained and no defilement to be erased, being the foundation of all dharmas. Initially, King Zhongyi of Wuyue treasured it in the Buddhist canon. During the Yuanfeng era, Prince Wei Duanxian, the emperor's younger brother, had it printed and distributed to monasteries everywhere. Scholars from all directions rarely encountered its original version. In the summer of the sixth year of Yuanyou, I traveled to the Fayun Monastery in Dongdu and saw the new version from Qiantang, which was especially detailed. Thereupon, Xu Sigong of Wu invited Chan Master Fayong, along with the elders Yongle Fazhen and others, to extensively collect various records, using the scriptures of the Three Vehicles and the teachings of sages, to proofread and complete it for widespread dissemination. Its benefits are very extensive. Fayong knew that I enjoyed reading this record, so he asked me to write a preface for it. (Eighth year of Bingzi) Emperor Taizong, personal name Jiong (炅) (originally named Kuangyi, the third son of Xuan. Initially, during the Chenqiao Mutiny of Emperor Taizu, he advised his elder brother to order the army not to plunder, so the people were able to live in peace. He passed away in the third month of the third year of Zhidao in the Wansui Hall and was buried in the Yongxi Mausoleum, at the age of five.
十九)改太平興國○(詔僧尼複試經科)。
○吳越忠懿王錢俶以國賓宋○(是年十一月日有食之既)。
(九 戊寅) 帝制新譯三藏聖教序。賜天竺三藏法師天息災文曰。大矣哉。我佛之教也。化道群迷闡揚宗性。廣博宏辯。英彥莫能究其旨。精微妙說。庸愚豈可度其源。義理幽玄真空莫測。包括萬象譬喻無垠。總法網之紀綱。演無際之正教。拔四生之苦海。譯三藏之秘言。天地變化乎陰陽。日月盈虧乎寒暑。大則說諸善惡。細則比于河沙。含識萬端弗可盡述。若窺像法如影隨形。離六情以長存。歷千劫而可久。須彌內藏於芥子。如來坦蕩于無邊。達磨西來傳法東土。宣揚妙理順從指歸。彼岸菩提愛河生滅。用行於五濁惡趣。拯溺於三業途中。經垂世之無窮。道無私而永泰。雪山貝葉。若銀臺之耀目。歲月煙蘿。起香界之自遠。巍巍罕測杳杳難名。所以道資十聖德被三賢。至道啟乎乾元。眾妙生乎太易。綜繁形類竅鑿昏冥。絕彼是非開茲矇昧。有西域法師天息災等。常持四忍早悟三空。翻貝葉之真詮。續人天之聖教。芳猷重啟偶運當時。潤五聲于文章。暢四始於風律。堂堂容止穆穆輝華。曠劫而昏墊重明。玄門昭顯。軌範而宏光妙法。凈界騰音。利益有情。俱登覺岸。無所障礙。救諸疲羸。冥昧慈悲
【現代漢語翻譯】 現代漢語譯本 十九)太平興國年間，朝廷下詔重新考覈僧尼的佛經科舉。
吳越忠懿王錢俶以國賓之禮歸順宋朝（當年十一月發生了日食）。
（九 戊寅年）皇帝御製新翻譯的《三藏聖教序》。賜予天竺三藏法師天息災的文書說：『偉大啊，我佛的教義！教化引導眾生，闡揚宗門的真性，廣博宏大，才智之士也難以窮盡它的旨意；精微奧妙，平庸之人又怎能測度它的源頭。義理幽深玄妙，真空之理深不可測，包羅萬象，譬喻無窮無盡。總領佛法的綱紀，演說無邊無際的正法，拔出四生（四種生命形態：胎生、卵生、濕生、化生）的苦海，翻譯三藏（經、律、論）的秘密語言。天地變化遵循陰陽的規律，日月盈虧遵循寒暑的變化。大的方面講述諸多的善惡，細微之處可以比作恒河沙數。包含的識見萬端，無法完全述說。如果窺視像法（佛教衰微時期的法），就像影子跟隨形體。脫離六情（眼、耳、鼻、舌、身、意）而長存，經歷千劫也可以長久。須彌山內藏於芥子之中，如來坦蕩于無邊無際。達磨（Bodhidharma）西來，將佛法傳到東土，宣揚微妙的道理，順從最終的歸宿。彼岸（Nirvana）的菩提（Bodhi），愛河（愛慾之河）的生滅，用以施行於五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）惡趣之中，拯救沉溺於身、口、意三業（身業、口業、意業）途中的眾生。佛經流傳於世，沒有窮盡之時，佛道無私而永遠昌盛。雪山的貝葉經，像銀臺一樣耀眼，歲月的煙霧籠罩，散發出香界的自然氣息。巍峨高大難以測量，深遠幽渺難以名狀。所以說道足以資助十聖（十地菩薩），德行普及三賢（十住、十行、十回向）。至高的道開啟于乾元之始，眾多的奧妙產生於太易之初。總括繁雜的形類，開鑿昏暗的矇昧，斷絕是非之爭，開啟愚昧的認知。有西域法師天息災（Devendrapala）等人，常持四忍（身忍、口忍、意忍、法忍），早早領悟三空（人空、法空、俱空）。翻譯貝葉經的真義，續寫人天的神聖教誨。美好的謀劃重新開啟，恰逢其時。用五聲（宮、商、角、徵、羽）來潤色文章，暢達四始（風、雅、頌的開端）的風律。莊嚴的儀容舉止，穆然煥發光彩。從曠劫的昏暗中重新顯現光明，玄妙的法門昭然顯現。規範宏大，妙法清凈，響徹凈土。利益有情眾生，共同登上覺悟的彼岸，沒有任何障礙。救助那些疲憊羸弱的眾生，在冥昧中施予慈悲。』
【English Translation】 English version 19) During the Taiping Xingguo period, an imperial edict was issued to re-examine the Buddhist scripture examinations for monks and nuns.
Qian Chu, the King Zhongyi of Wuyue, submitted to the Song Dynasty with the courtesy of a state guest (a solar eclipse occurred in the eleventh month of that year).
(9th year, Wuyin) The Emperor composed the preface to the newly translated Tripitaka (Sanzang) scriptures. The document bestowed upon the Indian Tripitaka master Devendrapala (Tianxizai) stated: 'Great indeed is the teaching of my Buddha! It transforms and guides sentient beings, elucidating the true nature of the sect, vast and profound, such that even the wise cannot exhaust its meaning; subtle and mysterious, how can the ordinary fathom its source? The principles are profound and abstruse, the truth of emptiness unfathomable, encompassing all phenomena, with boundless metaphors. It governs the principles of the Dharma, expounding the boundless righteous Dharma, delivering beings from the sea of suffering of the four births (womb-born, egg-born, moisture-born, and transformation-born), translating the secret language of the Tripitaka (Sutras, Vinaya, and Shastras). The changes of heaven and earth follow the laws of yin and yang, the waxing and waning of the sun and moon follow the changes of cold and heat. On a grand scale, it speaks of the many good and evil deeds; in minute detail, it can be compared to the sands of the Ganges River. The knowledge it contains is vast and cannot be fully described. If one glimpses the semblance Dharma (the Dharma in a declining age), it is like a shadow following a form. Separating from the six senses (eye, ear, nose, tongue, body, and mind), it endures forever, lasting through thousands of kalpas. Mount Sumeru is contained within a mustard seed, the Tathagata is open and boundless. Bodhidharma (Damo) came from the West, transmitting the Dharma to the East, proclaiming the subtle principles, following the ultimate destination. The Bodhi (enlightenment) of the other shore (Nirvana), the arising and ceasing of the river of love (desire), are used to practice in the five turbid (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) evil realms, rescuing those drowning in the paths of the three karmas (body, speech, and mind). The scriptures are passed down through the ages without end, the Dharma is impartial and eternally prosperous. The palm-leaf scriptures of the snowy mountains are as dazzling as silver platforms, the mists of time envelop them, emanating the natural fragrance of the realm of incense. Majestic and immeasurable, profound and difficult to name. Therefore, the Way is sufficient to aid the ten saints (the ten-bhumi Bodhisattvas), and virtue extends to the three sages (the ten abodes, ten practices, and ten dedications). The supreme Way begins at the beginning of Qian Yuan, and the many mysteries arise at the beginning of Taiyi. It encompasses the complex forms, opening up the darkness of ignorance, severing the disputes of right and wrong, and opening up the understanding of ignorance. There are Indian Dharma masters such as Devendrapala (Tianxizai), who constantly uphold the four forbearances (forbearance of body, speech, mind, and Dharma), and early realize the three emptinesses (emptiness of self, emptiness of Dharma, and emptiness of both). They translate the true meaning of the palm-leaf scriptures, continuing the sacred teachings of humans and gods. The beautiful plans are reopened, just in time. They use the five tones (gong, shang, jiao, zhi, yu) to embellish the articles, and express the rhythm of the four beginnings (the beginnings of Feng, Ya, and Song). The dignified appearance and demeanor are radiant and glorious. From the darkness of countless kalpas, light is revealed again, and the profound Dharma gate is clearly manifested. The norms are grand, the wonderful Dharma is pure, and the sound resonates throughout the pure land. Benefiting sentient beings, together they ascend to the other shore of enlightenment, without any obstacles. Saving those who are tired and weak, bestowing compassion in the darkness.'
。汗漫物表。柔愎貪很。啟迪昏愚。演小乘則聲聞合其儀。論大乘則正覺立其性。含靈悟而蒙福。藏教缺而重興幻化迷途火宅深喻。雖設其教不知者多。善念生而福量潛臻。惡業興而勝緣皆墜。調御四眾積行十方。澍華雨于金輪。護洹河于玉闕。有頂之風不可壞。無際之水不能漂。澄寂湛然。圓明清潔之智慧。性空無染。實相解脫之因緣。可以離煩惱於心田。可以得清涼于宇宙。朕慚非博學釋典微閑。豈堪敘文以示來者。如縻螢爝火不足比于皎日。將微蠡量海。豈能窮於深淵者哉。
(己卯) 北漢降封彭城公○止僧科。
(十) 沙門贊寧隨錢王歸明。姓高氏。其先渤海人。唐天祐中。生於吳興之德清金鵝別墅。出家杭之祥符。習南山律著述毗尼。時人謂之律虎。文學日茂聲望日隆。武肅諸王公族咸慕重之。署為兩浙僧統。賜號明義宗文。興國三年。太宗聞其名。召對滋福殿。延問彌日。改賜通惠。詔修大宋高僧傳三十卷。及詔撰三教聖賢事蹟一百卷。初補左街講經首座。知西京教門事。咸平初加右街僧錄。又著內典集一百五十卷。外學集四十九卷。內翰王禹稱作文集序。極其讚美云。至道二年示寂。葬龍井塢焉。
(十一 壬午) 舒州柯萼。遇異僧于萬歲山。以杖指松根。使萼钁之。得瑞石
篆文。讖聖朝國祚無疆。萼進石于京師。詔藏秘府○他日大士寶誌降現禁中。帝親聞緒言。致祭鐘山。賜號道林真覺菩薩○是年詔立譯經傳法院于東京。如唐故事。宰輔為譯經潤文。設官分職西天中印土惹爛陀羅國密林寺天息災與法天施護譯經。帝制前序。詔普度天下童行為僧。不限有司常制。自即位至是。凡度一十七萬餘人。
(十二) 是年五月竄秦王廷美。降涪陵縣公。安置房州。上嘗以傳國意訪之趙普。普曰。太祖已誤。陛下豈容再誤耶。廷美所以得罪。則普為之也。盧多遜在朝握權。常短趙普。普惡之。遂入覲觀變。奏多遜謂陛下萬年之後。當以天下與魏王。魏王當還秦王。陛下不當立太子。俱坐大逆。免死放歸田里。咸以為冤。秦王即太祖少子德芳也。上遂南遷二王。尋殺之。忽一日趙普見空有火一團。一羔羊轉運其上。拜曰。普之罪也。須臾光滅。遂得疾。命方士禱疾。見煙焰中有朱牌金字書云。魏王廷。美士謝曰。普言非其罪也。有答之曰。杜大後遺言。丞相寫誓書。藏之金櫃石室。而首發多遜之獄。致主上殺一弟一侄。安可謂之無罪。俄而普薨。
(癸未) 遼聖宗名隆緒。即位改統和。
(甲申) 改雍熙○敕修泗洲塔○(十月詔隱士陳摶賜希夷先生。尋請歸華山)。
【現代漢語翻譯】 現代漢語譯本： （篆文）預言聖朝國運無疆。萼在京師進獻奇石，皇帝下詔藏於秘府。後來大士寶誌（菩薩名）降臨皇宮禁中，皇帝親自聽聞他的言論，在鐘山設祭祭祀，賜號道林真覺菩薩。 這一年，皇帝下詔在東京設立譯經傳法院，仿照唐朝的舊例。宰相負責潤飾譯經文句，設定官職分工。西天中印土惹爛陀羅國密林寺的天息災和法天、施護等人翻譯佛經。皇帝親自撰寫前序。下詔普遍度化天下的童男童女為僧，不侷限於有司的常規制度。從皇帝即位到這時，總共度化了十七萬餘人。
（十二）這年五月，流放秦王趙廷美（太祖之子），降為涪陵縣公，安置在房州。皇帝曾經向趙普詢問傳位的事情，趙普說：『太祖已經犯過錯誤，陛下難道還要再犯同樣的錯誤嗎？』趙廷美之所以獲罪，是趙普造成的。盧多遜在朝中掌握大權，經常說趙普的壞話，趙普很厭惡他。於是入朝覲見，觀察動靜，上奏說盧多遜說陛下萬年之後，應當把天下傳給魏王，魏王應當歸還給秦王。陛下不應當立太子。因此盧多遜被判大逆之罪，免死後放歸田里。人們都認為他很冤枉。秦王就是太祖的小兒子趙德芳。 皇帝於是將二王南遷，不久就殺害了他們。忽然有一天，趙普看見空中有一團火，一隻羔羊在上面轉動，趙普跪拜說：『這是我的罪過啊！』一會兒光芒消失，趙普就得了病。他命令方士祈禱治病，方士看見煙焰中有朱牌金字，上面寫著：『魏王趙廷美』。方士謝罪說：『趙普所說並非他的罪過啊！』有人回答說：『杜太后有遺言，丞相寫下誓書，藏在金櫃石室中，而趙普首先發難盧多遜的案件，導致皇上殺了一個弟弟和一個侄子，怎麼能說他沒有罪呢？』不久趙普就去世了。
（癸未）遼聖宗，名隆緒，即位后改年號為統和。
（甲申）改年號為雍熙。敕令修繕泗洲塔。（十月，皇帝下詔賜給隱士陳摶（道號希夷先生）稱號，不久陳摶請求返回華山）。
【English Translation】 English version: (Seal script) A prophecy foretold that the sacred dynasty's national destiny would be boundless. E presented a strange stone to the capital, and the emperor ordered it to be stored in the secret treasury. Later, the great Bodhisattva Baozhi (name of a Bodhisattva) appeared in the imperial palace, and the emperor personally listened to his words, offering sacrifices at Zhongshan and bestowing the title 'Daolin Zhenjue Bodhisattva'. In this year, the emperor ordered the establishment of the Sutra Translation Academy in Tokyo, following the old Tang dynasty custom. The prime ministers were responsible for polishing the translated texts, and officials were appointed to divide the work. The Indian monks from Jalandhara Monastery in Central India, such as Tian Xizai, Fa Tian, and Shi Hu, translated Buddhist scriptures. The emperor personally wrote the preface. He issued an edict to universally ordain young boys and girls as monks and nuns, without being limited by the usual regulations of the authorities. From the emperor's ascension to the throne until this time, a total of more than 170,000 people had been ordained.
(12) In the fifth month of this year, Qin Prince Zhao Tingmei (son of Emperor Taizu) was exiled, demoted to Duke of Fuling County, and placed in Fangzhou. The emperor once consulted Zhao Pu about the succession, and Zhao Pu said, 'Emperor Taizu has already made a mistake, how can Your Majesty repeat the same mistake?' Zhao Tingmei's crime was caused by Zhao Pu. Lu Duoxun held power in the court and often spoke ill of Zhao Pu, who resented him. So he went to court to observe the situation and reported that Lu Duoxun said that after Your Majesty's death, the empire should be passed on to the Prince of Wei, who should return it to the Prince of Qin. Your Majesty should not establish a crown prince. Therefore, Lu Duoxun was convicted of high treason, spared death, and released to return to his hometown. People thought he was wronged. The Prince of Qin was Zhao Defang, the youngest son of Emperor Taizu. The emperor then moved the two princes south and soon killed them. Suddenly one day, Zhao Pu saw a ball of fire in the sky, with a lamb revolving on it. Zhao Pu bowed and said, 'This is my sin!' After a while, the light disappeared, and Zhao Pu fell ill. He ordered a Taoist priest to pray for healing, and the priest saw a vermilion tablet with golden characters in the smoke, which read: 'Prince of Wei, Zhao Tingmei'. The priest apologized and said, 'What Zhao Pu said is not his sin!' Someone replied, 'The Empress Dowager Du left a will, and the prime minister wrote a pledge, which was stored in a golden cabinet in a stone chamber, and Zhao Pu was the first to initiate the case against Lu Duoxun, causing the emperor to kill a younger brother and a nephew. How can it be said that he is innocent?' Soon Zhao Pu died.
(Guiwei) Emperor Shengzong of Liao, named Longxu, ascended the throne and changed the era name to Tonghe.
(Jiashen) The era name was changed to Yongxi. An edict was issued to repair the Sizhou Pagoda. (In October, the emperor issued an edict to bestow the title 'Mr. Xiyi' upon the recluse Chen Tuan (Taoist name), and soon Chen Tuan requested to return to Mount Hua).
(乙酉) 二月詔禁增置寺觀。
(十三 丁亥) 益州青城香林院澄遠禪師示寂。師生西川漢州綿竹縣上官氏。法嗣雲門偃禪師。初住西川導江縣迎祥寺天王院。時謂水精宮僧問。美味醍醐因甚變成毒藥。曰導江紙。問見色便見心時如何。曰適來什麼處去來。問心鏡俱亡時如何。曰開眼坐睡。師覆住香林。僧問。北斗里藏身意旨如何。曰月似彎弓少雨多風。問如何是室內一燈。曰三人證龜成鱉。問如何是衲衣下事。曰臘月火燒山。問大眾雲集請師施設。曰三不待兩。問如何是學人時中事。曰恰恰如何是玄。曰今日來明日去。問如何是玄中玄。曰長連床上(余如傳燈)。
(戊子) 改端拱○(賜西夏李繼俸姓名趙保忠銀夏綏寮密五州使)。
(庚寅) 改淳化(詔撰三教聖賢事蹟。參政蘇易簡編次。贊寧僧統道士韓德純預焉)。
(十四 辛卯) 南安巖尊者示寂。師諱自嚴。生鄭氏。泉州同安人也。年十一棄家。依建興臥像寺僧契緣為童子。十七為大僧。遊方至廬陵。謁西峰耆宿云豁。豁乃清涼智明禪師高弟雲門嫡孫也。太宗嘗詔至闕。館于北御園舍中。習定久之。懇之還山。公依止五年。密契心法。辭去渡懷仁江。有蛟每為行人害。公為說偈誡之而蛟輒去。過黃楊峽。渴欲飲。會溪
【現代漢語翻譯】 現代漢語譯本 (乙酉年) 二月，朝廷下詔禁止增設寺廟和道觀。
(十三年 丁亥) 益州青城香林院的澄遠禪師圓寂。禪師生於西川漢州綿竹縣，是上官氏的後代。他的法嗣是雲門偃禪師。最初住在西川導江縣迎祥寺天王院。當時被稱為水精宮的僧人問：『美味的醍醐（tí hú，酥酪上凝聚的油）因何變成毒藥？』 禪師回答：『導江紙。』 僧人問：『見色便見心時如何？』 禪師回答：『適才從什麼地方來又到什麼地方去？』 僧人問：『心鏡俱亡時如何？』 禪師回答：『開眼坐睡。』 禪師後來又回到香林院。僧人問：『北斗里藏身意旨如何？』 禪師回答：『月似彎弓少雨多風。』 僧人問：『如何是室內一燈？』 禪師回答：『三人證龜成鱉。』 僧人問：『如何是衲衣（nà yī，僧人的粗布衣服）下事？』 禪師回答：『臘月火燒山。』 僧人問：『大眾雲集，請師父施設（shī shè，指開示）』 禪師回答：『三不待兩。』 僧人問：『如何是學人時中事？』 禪師回答：『恰恰如何是玄。』 僧人問：『如何是玄？』 禪師回答：『今日來明日去。』 僧人問：『如何是玄中玄？』 禪師回答：『長連床上（其餘內容如《傳燈錄》所載）。』
(戊子年) 改年號為端拱（賜西夏李繼捧姓名趙保忠，並授予銀夏綏寮密五州使的官職）。
(庚寅年) 改年號為淳化（下詔編撰三教聖賢的事蹟，由參政蘇易簡負責編次，贊寧僧統和道士韓德純參與其中）。
(十四年 辛卯) 南安巖尊者圓寂。尊者法名自嚴，俗姓鄭，是泉州同安人。十一歲時離家，依附建興臥像寺的僧人契緣為童子。十七歲成為正式僧人。遊歷四方到達廬陵，拜謁西峰耆宿云豁。云豁是清涼智明禪師的高徒，也是雲門宗的嫡系後人。太宗皇帝曾經下詔請他到京城，安置在北御園的房舍中。他長時間習禪入定，之後懇請返回山林。尊者依止云豁五年，秘密地領悟了心法。辭別后渡過懷仁江，江中有蛟龍經常危害行人。尊者為它說了偈語進行告誡，蛟龍便離開了。經過黃楊峽，尊者口渴想喝水，正好溪水...
【English Translation】 English version (Yi-You Year) In the second month, an imperial edict was issued prohibiting the construction of new temples and monasteries.
(Thirteenth Year, Ding-Hai) Chan Master Chengyuan of Xianglin Monastery in Qingcheng, Yizhou, passed away. The Master was born in Mianzhu County, Hanzhou, Xichuan, to the Shangguan family. He was a Dharma heir of Chan Master Yunmen Yan. He initially resided at Tianwang Courtyard of Yingxiang Monastery in Daojiang County, Xichuan. At that time, a monk from Shuijing Palace asked: 'Why does the delicious ghee (tí hú, clarified butter) turn into poison?' The Master replied: 'Daojiang paper.' The monk asked: 'What is it like when seeing form is seeing mind?' The Master replied: 'Where did you just come from and where are you going?' The monk asked: 'What is it like when both mind and mirror are extinguished?' The Master replied: 'Sitting and sleeping with eyes open.' Later, the Master returned to Xianglin Monastery. A monk asked: 'What is the meaning of hiding oneself in the Big Dipper?' The Master replied: 'The moon is like a bent bow, with little rain and much wind.' The monk asked: 'What is the one lamp in the room?' The Master replied: 'Three people prove a turtle becomes a turtle.' The monk asked: 'What is the matter beneath the patched robe (nà yī, a monk's coarse cloth robe)?' The Master replied: 'Burning a mountain with fire in the twelfth month.' The monk asked: 'The assembly gathers, please Master give instructions (shī shè, to enlighten).' The Master replied: 'Three do not wait for two.' The monk asked: 'What is the practitioner's affair at all times?' The Master replied: 'Exactly what is mysterious?' The monk asked: 'What is the mysterious within the mysterious?' The Master replied: 'On the long connected bed (the rest is as recorded in the Transmission of the Lamp).'
(Wu-Zi Year) The reign title was changed to Duangong (The Xixia leader Li Jipeng was granted the name Zhao Baozhong and appointed as the envoy of Yin, Xia, Sui, Liao, and Mi five prefectures).
(Geng-Yin Year) The reign title was changed to Chunhua (An edict was issued to compile the deeds of sages and worthies of the three teachings, with the task overseen by the Councilor Su Yijian, and the Sangha Administrator Zan Ning and Daoist Han Dechun participating).
(Fourteenth Year, Xin-Mao) Venerable Yan of Nan'an Rock passed away. The Master's Dharma name was Ziyan, his lay surname was Zheng, and he was from Tongan, Quanzhou. At the age of eleven, he left home and became a novice under the monk Qiyuan of Jianxing Woxiang Monastery. At the age of seventeen, he became a fully ordained monk. He traveled to Luling and visited the elder Yunhuo of Xifeng. Yunhuo was a senior disciple of Chan Master Zhiming of Qingliang and a direct descendant of the Yunmen school. Emperor Taizong once summoned him to the capital and housed him in a residence in the Northern Imperial Garden. After practicing meditation for a long time, he earnestly requested to return to the mountains. The Venerable stayed with Yunhuo for five years, secretly comprehending the mind Dharma. After bidding farewell, he crossed the Huai Ren River, where a dragon often harmed travelers. The Venerable spoke a verse to admonish it, and the dragon left. Passing through Huangyang Gorge, the Venerable was thirsty and wanted to drink, and happened to find a stream...
涸。公以杖擿之而水得。父老來聚觀。合爪以為神。公遁去。武平黃石巖多蛇虎。公止住而蛇虎可使令。四遠聞之大驚。爭敬事之。民以雨旸男女禱者。隨其欲應念而獲。家畫其像飲食必祭。鄰寺僧死。公不知法當告官。便自焚之。吏追捕。坐庭中問狀。不答索紙作偈曰。云外野僧死。云外野僧燒。二法無差互。菩提路不遙。而字畫險勁如擘窠大篆。吏大怒。以為狂旦慢己。去僧伽黎曝日中。既得釋因以布帽其首。而衣以白服。公根所說法聽者疑信半。因不語者六年。巖寺當輸布而民歲代輸之。公不忍折簡。置布吏中祈免。吏張曄歐陽程者。相顧怒甚。追至問狀。不答。以為妖火所著帽明鮮。又索紙作偈曰。一切慈忍力。皆吾心所生。王官若拘束。佛法不流行。自是時亦語。去游南康槃古山。先是西竺波利尊者經始讖曰。卻後當有白衣菩薩來興此山。公住三年而成叢林。異跡甚著。如本傳所屬。狀以聞。詔佳之。宰相王欽若大參趙安仁已下皆獻詩。公未嘗視。置承塵上而已。淳化辛卯正月初六日。集眾曰。吾此日生。今正是時。遂右脅臥而化。閱世八十有二。坐六十有五夏。謚曰定光圓應禪師。
(十五) 首山念禪師。萊州人。生狄氏。幼棄家得度于南禪寺。為人簡重有精識。行頭陀行日誦法華。叢林畏敬之
【現代漢語翻譯】 現代漢語譯本： 涸（hè）：水乾涸。 公用手杖敲擊地面，水就涌了出來。 當地的父老鄉親都來圍觀，雙手合十，認為他是神。 公悄然離去。 武平黃石巖一帶有很多蛇和老虎。 公在那裡居住，能使喚蛇和老虎。 四面八方的人聽說了，非常震驚，都爭著尊敬侍奉他。 百姓爲了祈求風調雨順、生男生女，向他禱告，都能隨心所愿，立即應驗。 家家戶戶都畫他的畫像，吃飯時必定祭拜。 鄰寺的僧人去世， 公不懂得按照規矩應該報告官府，就擅自將他火化。 官吏前來追捕， 在庭中審問情況。 公不回答，要來紙筆寫了一首偈語：『云外的野僧死了，云外的野僧燒了。兩種做法沒有差別，通往菩提的路途不遙遠。』他的字跡筆力險峻，如同擘窠大篆。 官吏非常憤怒，認為他是個狂妄之徒，輕慢自己。 於是脫去他的僧伽黎（sēng qié lí，僧侶所穿的袈裟），在太陽下暴曬。 後來得到釋放，他就用布帽遮住頭，穿上白色的衣服。 公根（gōng gēn，禪師的名字）所說的話，聽的人半信半疑。 因此他有六年時間不說話。 黃石巖寺應當向官府繳納布匹，百姓每年輪流代替繳納。 公不忍心寫信索要，就把布匹放在官吏那裡，祈求免除。 官吏張曄（zhāng yè）和歐陽程（ōu yáng chéng）互相看了看，非常憤怒，追上去審問情況。 公不回答。 官吏認為他是被妖火燒著了，帽子明亮鮮艷。 又要來紙筆寫了一首偈語：『一切慈悲忍辱的力量，都是我心中所生。 王家的官吏如果拘束我，佛法就不能流行。』 從這時起，他又開始說話，去遊歷南康（nán kāng）的槃古山（pán gǔ shān）。 之前有西竺（xī zhú，古代印度）的波利尊者（bō lì zūn zhě）開創此山時預言說：『以後應當有白衣菩薩來興盛這座山。』 公在那裡住了三年，建成了叢林。 種種奇異的事蹟非常顯著，都如本傳所記載。 地方官員將情況上報，皇帝下詔嘉獎。 宰相王欽若（wáng qīn ruò）、大參趙安仁（zhào ān rén）等人都獻詩， 公從未看過，只是放在承塵（chéng chén，屋頂上的防塵布）上而已。 淳化（chún huà）辛卯年正月初六日， 公召集眾人說：『我就是這天出生的，現在正是時候。』 於是向右側臥倒而圓寂。 享年八十二歲，坐禪六十五年。 謚號為定光圓應禪師（dìng guāng yuán yìng chán shī）。
（十五）首山念禪師（shǒu shān niàn chán shī）：萊州（lái zhōu）人，姓狄（dí）。 年幼時就捨棄家庭，在南禪寺（nán chán sì）出家。 為人簡樸穩重，有精闢的見識。 修行頭陀行（tóu tuó xíng），每日誦讀《法華經》。 叢林中的人都畏懼和尊敬他。
【English Translation】 English version: He was parched. The master tapped the ground with his staff, and water gushed forth. The elders of the village gathered to watch, clasping their hands together, believing him to be a deity. The master quietly departed. In the Huangshi Rock area of Wuping, there were many snakes and tigers. The master resided there and could command the snakes and tigers. People from all directions heard of this and were greatly astonished, vying to respect and serve him. The people prayed to him for favorable weather, sons, and daughters, and their wishes were fulfilled instantly. Every household painted his portrait, and they would offer sacrifices to it during meals. When a monk from a neighboring temple passed away, the master, not knowing that he should report it to the authorities, cremated him without permission. The officials came to arrest him and questioned him in court. The master did not answer but asked for paper and brush and wrote a verse: 'A wild monk beyond the clouds died, a wild monk beyond the clouds was cremated. There is no difference between the two methods; the path to Bodhi is not far.' His calligraphy was bold and vigorous, like large seal script. The officials were furious, considering him a madman who disrespected them. They removed his Sanghati (sēng qié lí, a monk's robe) and exposed it to the sun. Later, he was released, and he covered his head with a cloth hat and wore white clothes. The words spoken by Gong Gen (gōng gēn, the master's name) were met with doubt and belief. Therefore, he remained silent for six years. The Huangshi Rock Temple was supposed to pay cloth to the government, and the people took turns paying it each year. The master could not bear to write a letter demanding it, so he placed the cloth with the officials, praying for exemption. The officials Zhang Ye (zhāng yè) and Ouyang Cheng (ōu yáng chéng) looked at each other, greatly angered, and pursued him to question him. The master did not answer. The officials thought his hat was illuminated by demonic fire, bright and fresh. He again asked for paper and brush and wrote a verse: 'All the power of compassion and forbearance is born from my heart. If the royal officials restrain me, the Buddha-dharma will not flourish.' From that time on, he spoke again and went to travel to Pangu Mountain (pán gǔ shān) in Nankang (nán kāng). Previously, the Venerable Polizun (bō lì zūn zhě) from West India (xī zhú, ancient India) prophesied when he founded this mountain: 'Later, there should be a white-robed Bodhisattva who will come to prosper this mountain.' The master stayed there for three years and established a monastery. His extraordinary deeds were very evident, as recorded in his biography. The local officials reported the situation, and the emperor issued an edict praising him. The Prime Minister Wang Qinruo (wáng qīn ruò), Grand Councilor Zhao Anren (zhào ān rén), and others all presented poems, but the master never looked at them, simply placing them on the dust cover. On the sixth day of the first month of the Chunhua (chún huà) year of Xinmao, the master gathered the assembly and said: 'I was born on this day, and now is the time.' Then he lay down on his right side and passed away. He lived to the age of eighty-two and sat in meditation for sixty-five years. His posthumous title was Dingguang Yuanying Chan Master (dìng guāng yuán yìng chán shī).
(15) Chan Master Shoushan Nian (shǒu shān niàn chán shī): A native of Laizhou (lái zhōu), his surname was Di (dí). He abandoned his family at a young age and became a monk at Nanchansi (nán chán sì). He was simple and dignified, with keen insight. He practiced the dhuta (tóu tuó xíng) and recited the Lotus Sutra daily. The monastic community feared and respected him.
。目以爲念法華。至風穴隨眾作止。無所參扣。然終疑教外有別傳之法不言也。風穴每念。大仰有讖。臨濟一宗至風而止。懼當之。熟視座下堪任法道。無如念者。一日昇座曰。世尊以青蓮目顧迦葉。正當是時。且道個什麼。若言不說說。又成埋沒先聖。語未卒念便下去。侍者進曰。念法華無所言而去何也。穴曰。渠會也。明日念與真上座俱詣方丈。穴問真曰。如何是世尊不說說。真曰。鵓鳩樹上鳴。穴云。汝作許多癡福何用。乃顧念曰。如何。師曰。動容揚古路。不墮峭然機。穴謂真曰。何不看渠語。又一日昇座顧視大眾。念便下去。穴即歸方丈。自是聲名重諸方。首山在汝州城外荒遠處。而念居之終身焉。登其門者皆叢林精練衲子。念必勘驗之。留者才二十餘輩。天下稱法席之冠。必指首山。嘗問僧。不從人薦得的事。試道看。僧便喝。曰好好相借問。惡發作么僧又喝唸曰。今日。放過即不可。僧擬議。念喝之。嘗謂眾曰。佛法無多子。只是汝輩自信不及。若能自信。千聖出頭來無柰汝何。何故為向汝面前無開口處。只為汝自信不及向外馳求。所以到這裡。假如便是釋迦佛。也與汝三十棒。然雖如是。初機後學。憑個什麼道理。且問汝輩。還得與么也未。良久云。若得與么方名了事。嘗作綱宗偈曰。咄哉拙郎君。
巧妙無人識。打破鳳林關。穿靴水上立。咄哉巧女兒。攛梭不解織。看他鬥雞人。水牛也不識。淳化三年十二月初四日。留僧過歲。作偈曰。吾今年邁六十七。老病相依且過日。今朝記取明年事。明年記著今年日。至次年十二月初四日。升座。辭眾曰。諸子謾波波。過卻幾恒河。觀音指彌勒。文殊不柰何。良久曰。白銀世界金色身。情與無情共一真。明暗盡時都不照。日輪午後示全身。日午後泊然而化。塔于首山。嫡嗣汾陽。昭禪師(余如本傳)。
(十六 乙未) 改至道御製秘藏佺等○六月限僧尼額。
(戊戌) 真宗恒(太宗第三子。初名德昌。又改元侃。以軒轅為聖祖。目曰昊天玉皇上帝。追封孔子曰至聖文宣王。壽五十五崩于延慶殿)改年咸平。
(十七) 帝制繼聖教序。賜天竺三藏朝散大夫試光祿卿明教大師法賢。其辭曰。高明肇分。三辰方乃序其始。厚載初定。萬匯于以發乎端。清濁之體既彰。善惡之源是顯。然後以文物立其教。以正典化其俗。利益之功同歸于理。於是乎像法來於西國。真諦流於中夏。洞貫千古。真實之理無以窮。囊括九圍。玄妙之門莫能究。言乎妄想則五蘊皆空。現乃真容則一毫圓滿。廣大之教豈能繼述者哉。伏睹太宗皇帝法性周圓仁慈普布。化蠻貊則萬邦輻
【現代漢語翻譯】 現代漢語譯本： 『巧妙無人識，打破鳳林關。穿靴水上立，咄哉巧女兒。攛梭不解織，看他鬥雞人。水牛也不識。』 這首偈語描述了一種超越常人理解的境界，打破了常規的束縛，達到了自由自在的狀態。即使是看似簡單的織布和認識水牛，也變得不再重要。 淳化三年十二月初四日，留僧過歲。作偈曰：『吾今年邁六十七，老病相依且過日。今朝記取明年事，明年記著今年日。』 這位僧人在淳化三年十二月初四日，留下來和寺里的僧人一起過年，並作了一首偈語，表達了自己年老體衰，只能一天天度過的無奈，以及對時光流逝的感嘆。 至次年十二月初四日，升座。辭眾曰：『諸子謾波波，過卻幾恒河。觀音指彌勒（未來佛），文殊（智慧的象徵）不柰何。』 良久曰：『白銀世界金色身，情與無情共一真。明暗盡時都不照，日輪午後示全身。』 在第二年的十二月初四日，這位僧人升座，向眾人告別，說大家都在虛度光陰，即使是觀音菩薩和文殊菩薩也無能為力。隨後，他進一步闡述了萬物一體的真理，以及超越明暗對立的境界。『日午後泊然而化』，指他在中午過後安詳地圓寂了。他的舍利塔建在首山。嫡傳弟子是汾陽昭禪師（具體事蹟參見本傳）。 (十六 乙未) 改至道御製秘藏佺等。六月，限制僧尼的數量。 (戊戌) 真宗趙恒（太宗第三子，初名德昌，又改元侃。他尊奉軒轅黃帝為聖祖，稱之為昊天玉皇上帝。追封孔子為至聖文宣王。享年五十五歲，在延慶殿駕崩）改年號為咸平。 (十七) 皇帝撰寫了《繼聖教序》，賜予天竺三藏朝散大夫試光祿卿明教大師法賢。序文寫道：『高明肇分，三辰方乃序其始；厚載初定，萬匯于以發乎端。』 天地開闢之初，日月星辰才開始排列，大地安定之後，萬物才開始萌芽。『清濁之體既彰，善惡之源是顯。然後以文物立其教，以正典化其俗。』 清濁善惡的區分顯現之後，才用禮樂制度來建立教化，用經典來規範風俗。『利益之功同歸于理，於是乎像法來於西國，真諦流於中夏。』 利益眾生的功德最終都歸於真理，因此佛教從西方傳入中國。『洞貫千古，真實之理無以窮；囊括九圍，玄妙之門莫能究。』 佛教的真理貫穿古今，無窮無盡；佛教的玄妙之門包容一切，無法窮盡。『言乎妄想則五蘊皆空，現乃真容則一毫圓滿。』 如果從妄想的角度來說，五蘊（色、受、想、行、識）都是空性的；如果從真如的角度來說，即使是一毫也都是圓滿的。『廣大之教豈能繼述者哉！』 如此廣大的佛教教義，又有誰能夠完全繼承和闡述呢？『伏睹太宗皇帝法性周圓仁慈普布，化蠻貊則萬邦輻』 臣仰慕太宗皇帝的佛性圓滿，仁慈普及，教化四方，使萬國來朝。
【English Translation】 English version: 'Skillful, yet unrecognized. Breaks through Fenglin Pass (a metaphorical barrier). Stands on water in boots. Ah, the clever girl! Knows not how to weave with the shuttle. Looks at the cockfighting man. Doesn't even recognize a water buffalo.' This verse describes a state beyond ordinary understanding, breaking free from conventional constraints and achieving a state of freedom. Even seemingly simple tasks like weaving and recognizing a water buffalo become unimportant. On the fourth day of the twelfth month of the third year of Chunhua, a monk was kept to spend the New Year. He composed a verse, saying: 'I am sixty-seven this year, old age and sickness accompany me as I pass the days. Today, remember the affairs of next year; next year, remember the days of this year.' This monk stayed to celebrate the New Year with the monks in the temple on the fourth day of the twelfth month of the third year of Chunhua, and composed a verse expressing his helplessness in the face of old age and frailty, and his lament for the passage of time. On the fourth day of the twelfth month of the following year, he ascended the seat. He bid farewell to the assembly, saying: 'You all idly drift along, passing countless Ganges rivers (metaphor for time). Guanyin (Bodhisattva of Compassion) points to Maitreya (the future Buddha), Manjusri (symbol of wisdom) can do nothing.' After a long silence, he said: 'A silver world, a golden body. Sentient and insentient share one truth. When light and darkness cease, nothing is illuminated. The sun after noon shows the whole body.' On the fourth day of the twelfth month of the following year, the monk ascended the seat and bid farewell to the assembly, saying that everyone was wasting their time, and even Guanyin Bodhisattva and Manjusri Bodhisattva could do nothing. Then, he further elaborated on the truth that all things are one, and the state of transcending the opposition of light and darkness. 'After noon, he passed away peacefully,' referring to his peaceful passing after noon. His stupa was built on Mount Shou. His direct disciple was Zen Master Fenyang Zhao (for details, see his biography). (16th, Yiwei Year) Changed the name to Zhidao Imperial Collection Quan, etc. In June, the number of monks and nuns was limited. (Wuxu Year) Emperor Zhenzong Zhao Heng (the third son of Emperor Taizong, originally named Dechang, later changed to Yuan Kan. He honored Xuanyuan Huangdi as the Holy Ancestor, calling him the昊天玉皇上帝(Haotian Jade Emperor). He posthumously conferred Confucius as the至聖文宣王(Most Sage Literary King). He died at the age of fifty-five in Yanqing Hall) changed the reign name to Xianping. (17th) The Emperor wrote the Preface to Continuing the Holy Teaching, and bestowed it upon the Indian Tripitaka, Chao San Da Fu Shi Guanglu Qing, Mingjiao Master Faxian. The preface reads: 'When high and bright were first divided, the three luminaries (sun, moon, and stars) began to arrange their order; when the thick earth was first settled, all things began to sprout.' At the beginning of the creation of heaven and earth, the sun, moon, and stars began to arrange themselves, and after the earth was settled, all things began to sprout. 'When the distinction between purity and turbidity became clear, the source of good and evil became apparent. Then, culture and institutions were established to create teachings, and classics were used to regulate customs.' After the distinction between purity and turbidity, good and evil became apparent, rituals and music were used to establish teachings, and classics were used to regulate customs. 'The merit of benefiting all beings ultimately returns to the truth, and thus the image-dharma (Buddhist teachings) came from the West, and the true meaning flowed into China.' The merit of benefiting all beings ultimately returns to the truth, and therefore Buddhism was introduced from the West to China. 'Penetrating through the ages, the true principle cannot be exhausted; encompassing the nine realms, the gate of mystery cannot be fathomed.' The truth of Buddhism penetrates through the ages and is inexhaustible; the gate of mystery of Buddhism encompasses everything and cannot be fathomed. 'Speaking of delusion, the five aggregates (form, feeling, perception, volition, consciousness) are all empty; manifesting the true form, even a hair is complete.' If speaking from the perspective of delusion, the five aggregates are all empty; if speaking from the perspective of true reality, even a hair is complete. 'How can such a vast teaching be continued and elaborated!' How can such a vast Buddhist teaching be fully inherited and elaborated? 'I admire Emperor Taizong's perfect Buddha-nature and universal compassion, which transformed the barbarians and caused all nations to come to court.'
湊。躋烝民于仁壽之鄉。崇教法則四海云從。惠蒼生於富庶之域。見尊經之浩汗。設方便以救沉淪。知法界之恢宏。行精進而攝懈怠。乃擇其邃宇校彼真文。命天竺之高僧。譯貝多之佛語。像管翻成於金字。珠編復置於瑯𪻱。龍宮之聖藻惟新。鷲嶺之苾芻仰嘆。繇是三乘共貫四諦同圓。盡苦空真正之言。顯秘密研精之義。贊相相乎實相。論空空乎盡空。華嚴之理合軌轍。金仙之教同規矩。朕纘嗣丕構。恭臨寶圖。常翼翼以撫兆民。每兢兢而守先訓。以至釋典猶未精詳源其幽深。曷能探測。有譯經西域僧法賢。奏章懇切致意專勤。以先皇帝大闡真風高傳佛日。興前王之墜典。振覺路之頹綱。欲旌天造之功庸。用廣聖文之述作。請予制序繼聖教焉。自聖考上仙追號罔極。息政事之外。何暇經心。今已禫除。思臻微奧。雖幼承慈訓。柰夙乏通才。焉窮乎法海之津涯。莫造乎空門之閫域。略敷大意以徇輿情。蹄涔不足擬浴日之波。尺棰豈能量昊天之影。聊述短序以紀聖功者焉。
(十八 甲辰) 改景德○東吳僧道源。續開平以來宗師機緣。統集寶林聖胄等傳。為傳燈錄三十卷。詣闕進呈。帝覽之嘉賞。敕翰林楊億等刊正。並撰序頒行天下。
(戊申) 改大中祥符○(六月天書降太山○十月東封)。
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【現代漢語翻譯】 現代漢語譯本：聚集民眾于仁愛長壽的樂土，推崇教化法則，四海之人如雲般歸從。恩惠百姓，使他們生活在富饒的境地。彰顯尊崇佛經的浩瀚，設立方便法門以救度沉溺的眾生。了知法界的廣闊無垠，通過精進修行來攝伏懈怠之心。於是選擇幽深之處校對那些真實的經文，命令來自天竺（印度）的高僧，翻譯貝多（棕櫚葉）上的佛語。用筆將經文翻譯成金字，又像用珍珠編織一般安置在精美的書架上。龍宮中的神聖文章煥然一新，鷲峰（靈鷲山）上的比丘（出家僧人）仰慕讚歎。因此，三乘（聲聞乘、緣覺乘、菩薩乘）的教義融會貫通，四諦（苦、集、滅、道）的真理圓融無礙。窮盡苦、空、真正的言語，彰顯秘密深奧精微的意義。讚歎諸法之相與實相相符，論述空性達到徹底空寂的境界。《華嚴經》的道理與車軌相合，《金仙》（佛）的教誨如同圓規和曲尺一般。我繼承先人的偉大基業，恭敬地治理國家。常常小心謹慎地安撫百姓，時刻兢兢業業地遵守先人的教誨。以至於佛經的教義尚未精通詳盡，探究其幽深之處，又怎能完全瞭解呢？有來自西域（古代對中亞、印度等地的稱呼）的譯經僧人法賢（Dharmadeva），上奏的奏章懇切，表達的意願專一勤勉，認為先皇大力弘揚佛法，高揚佛日，復興前代的典章制度，振興覺悟之路的頹廢綱紀，想要表彰上天造就的功績，用以廣泛地闡述聖人的文章著作，請求我撰寫序言來繼承聖人的教誨。自從先父皇上仙逝，追思哀號沒有窮盡，停止政事之外的事情，哪裡有空閑用心於此事呢？如今已經過了除服之期，想要達到精微深奧的境界。雖然從小就接受慈愛的教誨，但無奈天生缺乏通達的才能，又怎能窮盡佛法大海的邊際，無法進入空門的深邃領域。只能略微陳述大概的意思來順應大眾的期望，淺淺的蹄印不能比作洗浴太陽的巨浪，短短的尺子又怎能測量廣闊天空的影子呢？姑且寫下這篇短序來記載聖人的功德罷了。
（十八 甲辰）改元景德。東吳僧人道源（Daoyuan）。延續開平以來的宗師機緣，統統收集寶林山（Baolin Mountain）聖胄（指禪宗祖師）等的傳記，編為《傳燈錄》三十卷。到朝廷進獻，皇帝閱覽后非常讚賞，敕令翰林學士楊億（Yang Yi）等人刊正，並撰寫序言頒行天下。
（戊申）改元大中祥符。（六月有天書降臨泰山，十月舉行東封大典）。
【English Translation】 English version: Gathering the people in a land of benevolence and longevity, promoting the laws of teaching, people from all over the world follow like clouds. Bestowing grace upon the common people, enabling them to live in prosperous regions. Revealing the vastness of honoring the scriptures, establishing expedient means to save those who are sinking. Knowing the immensity of the Dharma realm, practicing diligently to subdue laziness. Therefore, choosing a secluded place to proofread those true texts, ordering the eminent monks from Tianzhu (India), to translate the Buddha's words on the Beitto (palm leaves). Translating the scriptures into golden words with a brush, and arranging them like pearls on exquisite bookshelves. The sacred writings in the Dragon Palace are renewed, and the Bhikkhus (ordained monks) on Vulture Peak (Grdhrakuta Mountain) admire and praise. Thus, the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are interconnected, and the truths of the Four Noble Truths (duḥkha, samudaya, nirodha, marga) are perfectly integrated. Exhausting the true words of suffering and emptiness, revealing the profound and subtle meanings of secrets. Praising the correspondence between the appearances of all dharmas and the true nature, discussing emptiness to reach the state of complete voidness. The principles of the Avatamsaka Sutra are in line with the tracks of a cart, and the teachings of the Golden Immortal (Buddha) are like compasses and rulers. I inherit the great foundation of my ancestors, and govern the country with reverence. I am always cautious in comforting the people, and always diligently abide by the teachings of my ancestors. As for the doctrines of the Buddhist scriptures, they are not yet thoroughly understood, and exploring their depths, how can they be fully understood? There is the scripture-translating monk Dharmadeva from the Western Regions (ancient term for Central Asia, India, etc.), whose memorial is earnest and whose intentions are focused and diligent, believing that the late emperor greatly promoted Buddhism, raised the sun of Buddha high, restored the institutions of the previous dynasties, and revitalized the declining discipline of the path to enlightenment, wanting to commend the merits of Heaven's creation, in order to widely expound the writings of the sages, requesting me to write a preface to inherit the teachings of the sages. Since my late father, the emperor, passed away, the mourning has been endless, and I have stopped all matters outside of politics, where is there time to devote myself to this matter? Now that the mourning period has passed, I want to reach the realm of subtlety and profundity. Although I have received loving teachings since childhood, I am helpless because I lack the talent to understand, how can I exhaust the boundaries of the ocean of Dharma, and cannot enter the profound realm of the empty gate. I can only briefly state the general meaning to comply with the expectations of the public, the shallow hoof prints cannot be compared to the huge waves that bathe the sun, and how can a short ruler measure the shadow of the vast sky? I will write this short preface to record the merits of the sages.
(18th year, Jia Chen) Changed the era name to Jingde. The monk Daoyuan from Dongwu. Continuing the lineage of masters since Kaiping, he collected the biographies of the holy descendants (referring to the Zen patriarchs) of Baolin Mountain, and compiled them into the Thirty Volumes of the Transmission of the Lamp. He presented it to the court, and the emperor was very pleased after reading it, and ordered the Hanlin scholar Yang Yi and others to correct it, and wrote a preface to promulgate it to the world.
(Wu Shen) Changed the era name to Dazhong Xiangfu. (In June, a heavenly book descended on Mount Tai; in October, the Eastern Feng ceremony was held).
十九 己酉) 詔諸路置天慶觀○(先是。楊礪充襄王府記室舍。夢至一大殿上。真人服王者衣冠秉圭南向。前有案置籍錄人姓名。礪見已名居上。因請示休咎。真人指一人曰。此來和天尊。異日為汝主也。礪問之。天尊笑曰此去四十年。汝功成。餘名亦顯。礪而志之。及充襄王府記室。參軍追而語諸人曰。吾今見襄王儀貌。即來和天尊也。上即位。后多好神仙道家之術焉)。
(癸丑) 遼改開泰。復號大契丹。
(甲寅) 天竺三藏施法護(譯佛吉祥等經二百餘卷。參政趙安仁等潤文)。
(乙卯) 詔道釋藏經互相毀者刪去。樞密王欽若以化胡經乃古聖遺蹟不可削○又詔王欽若。詳定羅天醮儀一十卷。頒行。
(丁巳) 改天禧○禁民棄父母而為僧道。
(己未) 帝於九月大會道釋(于大安殿。凡萬三千餘人。先是建齋醮。上親臨。賜以銀藥大錢)。
(壬戌) 改乾興。二月上崩○遼改年太平。
(二十) 杭州孤山智圓法師卒字無外。自號中庸子。或稱潛夫。生錢唐徐氏。父母令入空門。八歲受具。二十一聞奉先源清師傳天臺三觀之旨。問辯凡二年而清歿。遂居西湖孤山學者歸之如市。與處士林和靖為鄰友。王欽若出撫錢唐。慈雲遣使邀師同迓之。圓笑謂使
者曰。錢唐境上且駐卻一僧。圓早癭瘵疾故又號病夫。講道吟哦未嘗倦。預戒門人曰。吾歿后。毋厚葬以罪我。母建塔以誣我。毋謁有位求銘以虛美我。宜以陶器二合而瘞之。立石志名字年月而已。及亡門人如所戒。斸所居巖以藏之。不屋而壇。時乾興元年二月十七也。壽四十有七。后十五年積雨山頹。門人開視陶器。肉身不壞。爪發俱長。唇微開露齒若珂貝。乃更襲新衣屑眾香散其上而重瘞之。崇寧三年賜謚法惠大師。其所撰述。般若經遺教經疏各二卷。瑞應經不思議法門經無量義經普賢行法經彌陀經等疏。及四十二章經注各一卷。首楞嚴經疏十卷。又撰闡義鈔三卷(釋請觀音疏)。索隱記四卷(釋光明句)。刊正記(釋觀經疏)。表微記一卷(釋光明玄)。垂裕記十卷(釋凈名略疏)。發源機要記二卷(釋涅槃玄)。百非鈔一卷(釋涅槃疏金剛身品百非之義)。三德指歸二十卷(譯涅槃疏)。顯性錄四卷(釋金[鎧-豆+十])。摭華鈔二卷(釋圭峰蘭盆疏)。西資鈔一卷(釋自造彌陀疏)。詒謀鈔一卷(釋自造心經疏)。谷響鈔五卷(釋自造楞嚴疏)。折重鈔一卷(釋自造文殊般若疏大論有云折重令輕)。正義一卷(釋十不二門)。閑居編五十一卷(雜著詩文)。皆假道適情為法行化之傍贊云。◎
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【現代漢語翻譯】 現代漢語譯本：有人說，在錢塘（地名，今杭州）境內住著一位僧人，他早年就患有癭瘵（yǐng zhài，一種慢性病），所以又被稱為病夫。他講經說法，吟詩作賦，從不感到疲倦。他預先告誡門人說：『我死後，不要厚葬我，那樣會增加我的罪過；不要建造佛塔來迷惑世人；不要去拜訪有權勢的人，請求他們為我寫墓誌銘，用虛假的讚美來美化我。應該用兩個陶器合在一起把我埋葬，立一塊石頭，刻上我的名字和生卒年月就可以了。』他去世后，門人按照他所告誡的去做，挖掘他居住的巖石來安葬他，沒有建造房屋，只是筑了一個祭壇。當時是乾興元年（1022年）二月十七日，享年四十七歲。十五年後，因為連日降雨，山體崩塌，門人打開陶器檢視，發現他的肉身沒有腐壞，指甲和頭髮都長長了，嘴唇微微張開，牙齒像珂貝一樣潔白。於是，他們給他換上新的衣服，撒上各種香料，然後重新安葬了他。崇寧三年（1104年），朝廷賜予他『法惠大師』的謚號。他所撰寫的著作有：《般若經遺教經疏》各二卷，《瑞應經》、《不思議法門經》、《無量義經》、《普賢行法經》、《彌陀經》等疏，以及《四十二章經注》一卷，《首楞嚴經疏》十卷。又撰寫了《闡義鈔》三卷（解釋請觀音疏），《索隱記》四卷（解釋光明句），《刊正記》（解釋觀經疏），《表微記》一卷（解釋光明玄），《垂裕記》十卷（解釋凈名略疏），《發源機要記》二卷（解釋涅槃玄），《百非鈔》一卷（解釋涅槃疏金剛身品百非之義），《三德指歸》二十卷（翻譯涅槃疏），《顯性錄》四卷（解釋金[鎧-豆+十]），《摭華鈔》二卷（解釋圭峰蘭盆疏），《西資鈔》一卷（解釋自造彌陀疏），《詒謀鈔》一卷（解釋自造心經疏），《谷響鈔》五卷（解釋自造楞嚴疏），《折重鈔》一卷（解釋自造文殊般若疏，大論有云折重令輕），《正義》一卷（解釋十不二門），《閑居編》五十一卷（雜著詩文）。這些都是借用各種方法來表達情感，作為弘揚佛法、教化眾生的輔助手段。 ◎
【English Translation】 English version: Someone said that there lived a monk in the territory of Qiantang (place name, present-day Hangzhou). He suffered from scrofula (a chronic disease) in his early years, so he was also called 'the Sick Man'. He lectured on the Dharma and composed poems tirelessly. He forewarned his disciples, saying, 'After my death, do not give me a lavish burial, as that would increase my sins; do not build a pagoda to deceive the world; do not visit powerful people to ask them to write an epitaph for me, using false praise to beautify me. You should bury me with two pottery vessels joined together, and erect a stone tablet with my name and dates of birth and death.' After his death, the disciples followed his instructions, excavating the rock where he lived to bury him, without building a house, only erecting an altar. At that time, it was the 17th day of the second month of the first year of Qianxing (1022), and he was forty-seven years old. Fifteen years later, due to continuous rain, the mountain collapsed. The disciples opened the pottery vessels and found that his body had not decayed, his nails and hair had grown long, and his lips were slightly open, revealing teeth as white as cowrie shells. So, they changed him into new clothes, scattered various incenses on him, and reburied him. In the third year of Chongning (1104), the court bestowed upon him the posthumous title of 'Master Fa Hui'. His written works include: 'Commentaries on the Prajna Sutra and the Sutra of the Bequeathed Teachings', each in two volumes; commentaries on the 'Auspicious Response Sutra', 'Inconceivable Dharma Door Sutra', 'Immeasurable Meaning Sutra', 'Universal Worthy Practice Sutra', and 'Amitabha Sutra', etc.; as well as 'Annotations on the Sutra in Forty-Two Sections' in one volume, and 'Commentary on the Shurangama Sutra' in ten volumes. He also wrote 'Elucidation Notes' in three volumes (explaining the 'Petitioning Avalokiteshvara Treatise'), 'Records of Seeking Hidden Meanings' in four volumes (explaining the 'Verses of Light'), 'Records of Correction' (explaining the 'Contemplation Sutra Treatise'), 'Records of Manifesting Subtleties' in one volume (explaining the 'Profound Meaning of Light'), 'Records of Leaving a Legacy' in ten volumes (explaining the 'Brief Treatise on Vimalakirti'), 'Records of the Essential Points of Origin' in two volumes (explaining the 'Profound Meaning of Nirvana'), 'Notes on the Hundred Non-Existences' in one volume (explaining the meaning of the hundred non-existences in the 'Diamond Body Chapter' of the 'Nirvana Sutra'), 'Guide to the Three Virtues' in twenty volumes (translating the 'Nirvana Sutra Treatise'), 'Records of Manifesting Nature' in four volumes (explaining the Gold[Armor-Bean+Ten]), 'Excerpts of Flowers' in two volumes (explaining the 'Ullambana Treatise' by Guifeng), 'Western Resources Notes' in one volume (explaining the 'Self-Created Amitabha Treatise'), 'Notes on Planning' in one volume (explaining the 'Self-Created Heart Sutra Treatise'), 'Valley Echo Notes' in five volumes (explaining the 'Self-Created Shurangama Sutra Treatise'), 'Notes on Reducing Burdens' in one volume (explaining the 'Self-Created Manjushri Prajna Treatise', the Great Treatise says 'reducing burdens to make them lighter'), 'Righteousness' in one volume (explaining the 'Ten Non-Dual Gates'), and 'Leisurely Living Compilation' in fifty-one volumes (miscellaneous writings of poems and essays). These are all methods used to express emotions, serving as auxiliary means to promote the Dharma and teach sentient beings. ◎
癸亥) 仁宗禛(真宗第六子。遺旨即位。上得皇子已晚。始生日夜啼不止。有道人能止啼。召入則曰。莫叫莫叫何似當初莫笑。啼即止。蓋真宗嘗龥上帝祈嗣問群仙。誰當往者。皆不答。獨赤腳大仙一笑。遂降為嗣。在宮中好赤腳。其驗也。十三即位劉太后垂簾同聽政。大治四十二年。壽五十四。葬永昭陵)。
改天聖元年○行崇天曆。
(二十一 甲子 八一) 是年汾陽善昭禪師示寂。生俞氏。太原人也。器識沉邃不緣飾。有大志。於一切文字。不由師訓自然通曉。年十四父母俱喪。孤苦厭世相。剃髮受具杖策遊方。所至少留。不喜觀覽。或譏其不韻。昭嘆曰。是何言之陋哉。從上先德行腳。正以聖心未通馳求抉擇爾。不緣山水也。師歷諸方見老宿七十一人。皆妙得其家風。尤喜論曹洞。石門徹禪師者。蓋其派之魁奇者。昭作五位偈示之曰。五位參尋切要知。纖毫才動即差違。金剛透匣誰能曉。唯有那吒第一機。舉目便令三界靜。振鈴還使九天歸。正中妙挾通回互。擬議鋒铓失卻威。徹拊掌稱善。然終疑臨濟兒孫別有奇處。最後至首山。問百丈卷席意旨如何。曰龍袖拂開全體現。昭曰。師意如何。曰象王行處絕狐蹤。於是大悟言下。拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道
【現代漢語翻譯】 現代漢語譯本： 癸亥年，仁宗趙禎（真宗第六子。遺詔即位。皇上得到皇子已晚，剛出生時日夜啼哭不止。有道人能止住啼哭，召入宮中，道人說：『莫叫莫叫，何似當初莫笑。』啼哭即止。原來真宗曾向上帝祈求後嗣，問詢眾仙，誰應當前往投胎。眾仙都不回答，只有赤腳大仙一笑，於是降生為皇嗣。在宮中喜歡赤腳，這就是應驗。十三歲即位，劉太后垂簾聽政。大治四十二年，享年五十四歲，葬于永昭陵）。
改元天聖元年，頒行《崇天曆》。
（二十一 甲子 八一）這年汾陽善昭禪師圓寂。俗姓俞，是太原人。器宇深沉，不事雕琢，有遠大志向。對於一切文字，不用老師教導，自然通曉。十四歲時父母雙亡，孤苦厭世，於是剃髮受戒，拄著枴杖遊歷四方。所到之處很少停留，不喜歡觀賞風景。有人譏笑他不風雅，善昭嘆息說：『這是多麼淺陋的說法啊！從前的先德們遊方，正是因為聖心未通，才四處奔波尋求抉擇罷了，並非爲了山水。』善昭禪師遊歷各地，拜見了七十一位老宿，都巧妙地領悟了他們的家風，尤其喜歡談論曹洞宗。石門徹禪師，是曹洞宗的傑出人物。善昭作了一首《五位偈》給他看，說：『五位參尋切要知（五位：佛教曹洞宗用語，指正中來、偏中來、正中偏、偏中正、兼帶），纖毫才動即差違（差違：差錯）。金剛透匣誰能曉（金剛透匣：比喻突破束縛，徹悟真理），唯有那吒第一機（那吒：佛教護法神，比喻神通廣大）。舉目便令三界靜（三界：佛教指欲界、色界、無色界），振鈴還使九天歸（九天：天的最高處）。正中妙挾通回互（回互：相互作用），擬議鋒铓失卻威（鋒铓：銳利）。』石門徹禪師拍手稱讚。然而始終懷疑臨濟宗的後人另有奇特之處。最後善昭來到首山，問百丈卷席的意旨是什麼。首山說：『龍袖拂開全體現（龍袖：比喻高僧的衣袖）。』善昭問：『師父您的意思是？』首山說：『象王行處絕狐蹤（象王：比喻佛或大菩薩）。』於是善昭言下大悟，拜謝起身說：『萬古碧潭空界月，再三撈捷始應知（撈捷：比喻徒勞無功）。』有人問他：『見到了什麼道？』
【English Translation】 English version: In the year Guihai, Emperor Renzong Zhao Zhen (the sixth son of Emperor Zhenzong. He ascended the throne according to the late emperor's will. The emperor had a son late in life, and the child cried incessantly day and night after birth. A Taoist priest was able to stop the crying. When summoned to the palace, the priest said, 'Don't cry, don't cry, why not laugh like before?' The crying stopped immediately. It turned out that Emperor Zhenzong had prayed to the Supreme God for an heir and asked the immortals who should be sent to be reborn. None of the immortals answered, except for the Barefoot Immortal, who smiled. Thus, he was reborn as the imperial heir. He liked to be barefoot in the palace, which was the verification of the prophecy. He ascended the throne at the age of thirteen, with Empress Dowager Liu ruling from behind the curtain. He reigned for forty-two years and died at the age of fifty-four. He was buried in the Yongzhao Mausoleum).
The era name was changed to Tiansheng in the first year, and the Chongtian Calendar was implemented.
(Twenty-one, Jiazi, Eighty-one) In this year, Zen Master Shanzhao of Fenyang passed away. His surname was Yu, and he was from Taiyuan. He had a profound and unadorned character and great aspirations. He naturally understood all written language without being taught by a teacher. When he was fourteen years old, both of his parents died. Feeling lonely and weary of the world, he shaved his head, received the precepts, and traveled around with a staff. He rarely stayed long in any place and did not enjoy sightseeing. Some people ridiculed him for being unrefined. Shanzhao sighed and said, 'What a shallow remark! The former virtuous monks traveled around precisely because their sacred minds were not yet enlightened, and they were seeking resolution everywhere, not for the sake of the scenery.' Zen Master Shanzhao traveled to various places and met seventy-one old monks, all of whom skillfully grasped their respective family styles. He especially liked to discuss the Caodong school. Zen Master Che of Shimen was an outstanding figure of the Caodong school. Shanzhao wrote a 'Five Positions Gatha' (Five Positions: a term in the Caodong school of Buddhism, referring to the coming from the center, coming from the side, the center within the side, the side within the center, and simultaneous integration) to show him, saying, 'The five positions must be thoroughly understood, the slightest movement leads to error (error: mistake). Who can understand the Vajra breaking out of the box (Vajra breaking out of the box: a metaphor for breaking free from constraints and achieving complete enlightenment), only Nata (Nata: a Buddhist protector deity, a metaphor for great supernatural powers) has the foremost opportunity. Raising the eyes immediately silences the Three Realms (Three Realms: in Buddhism, the Desire Realm, the Form Realm, and the Formless Realm), ringing the bell returns the Nine Heavens (Nine Heavens: the highest point of the heavens). The correct center subtly contains mutual interaction (mutual interaction: reciprocal action), deliberation and sharpness lose their power (sharpness: keenness).' Zen Master Che of Shimen clapped his hands in praise. However, he always suspected that the descendants of the Linji school had something unique. Finally, Shanzhao came to Shoushan and asked what the meaning of Baizhang rolling up the mat was. Shoushan said, 'The dragon sleeve sweeps open, revealing the whole (dragon sleeve: a metaphor for the sleeve of a high monk).' Shanzhao asked, 'What is your meaning, Master?' Shoushan said, 'The elephant king's path leaves no trace of foxes (elephant king: a metaphor for the Buddha or a great Bodhisattva).' Thereupon, Shanzhao had a great enlightenment upon hearing these words, bowed, and said, 'The moon in the ancient green pool is in the empty realm, only after repeatedly trying to grasp it in vain does one finally understand (grasp it in vain: a metaphor for futile effort).' Someone asked him, 'What Dao did you see?'
理便爾自肯。曰正是我放身命處。服勤甚久。辭去游湘衡間。長沙太守張公茂宗。以四名剎請昭擇之而居。昭笑一夕遁去。北抵襄沔寓止白馬。太守劉公昌言聞之造謁。以見晚為嘆。時洞山谷隱皆虛席。密議歸昭。太守請擇之。昭以手揶揄曰。我長行粥飯僧。傳佛心宗非細職也。前後八請堅臥不起。淳化四年首山歿。西河道俗千餘人協心削牘遣沙門契聰迎請。住持汾州太平寺太子院。昭閉關高枕。聰排闥而入讓之曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉昭矍起握聰手曰。非公不聞此語。趨辦嚴吾行矣。既至宴坐一榻足不越閫者三十年。天下道俗慕仰不敢名。同曰汾州。並汾地苦寒。昭罷夜參。有梵僧振錫而至。謂昭曰。會中有大士六人。奈何不說法。言訖升空而去。昭密記以偈曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚。時楚圓守芝號上首。叢林知名。龍德府尹。李侯與昭有舊。虛承天致之。使三反不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。昭笑曰。老病業已不出院。借往當先后之何必俱耶。使曰。師諾則先後唯所擇。昭令饌設且俶裝曰。吾先行矣。停箸而化。閱世七十有八。坐六十五夏。
(二十
【現代漢語翻譯】 現代漢語譯本： 他自己心裡認可了這個道理，說：『這正是我可以獻出生命的地方。』 在那裡辛勤服務了很久，然後辭別，到湘江和衡山一帶遊歷。長沙太守張茂宗想請他去住持當地的四座名寺，昭笑著，在一個晚上離開了。他向北到達襄陽和沔陽一帶，住在白馬寺。襄陽太守劉昌言聽說了他的事，前去拜訪，後悔相見太晚。當時洞山和谷隱兩座寺院的住持位置都空缺著，大家秘密商議請昭去住持，太守也請他選擇其中一座。昭用手比劃著說：『我只是個靠粥飯度日的普通僧人，傳承佛的心宗可不是小事。』 前後八次邀請，他都堅決地躺著不起身。淳化四年，首山圓寂。西河一帶的僧人和百姓一千多人齊心協力，寫了請帖，派沙門契聰去迎接他，請他去住持汾州太平寺太子院。昭閉門高臥，契聰推門而入，責備他說：『佛法是大事，清靜退隱是小節。風穴害怕應驗了不好的預言，擔心佛法宗旨墜落。幸好有先師在，先師已經去世了。你是有能力承擔如來大法的人，現在什麼時候了，還想安睡呢？』 昭驚醒，握住契聰的手說：『如果不是你，我就聽不到這些話了。』 於是趕緊準備行裝。到了寺院后，他一直端坐在一張床上，三十年沒有走出過寺院。天下的僧人和百姓都敬仰他，不敢直呼其名，都稱他為汾州。并州和汾州一帶氣候寒冷，昭於是取消了夜參。有個梵僧拿著錫杖來到寺院，對昭說：『法會中有六位大士，為什麼不為他們說法呢？』 說完就升空而去。昭默默記住了這件事，寫了一首偈語：『胡僧金錫光，請法到汾陽。六人成大器，勸請為敷揚。』 當時楚圓在守芝手下擔任上首，在叢林中很有名氣。龍德府尹李侯和昭是老朋友，想請他去承天寺，派了三次使者都沒能請到。使者受到責罰，再次前來說：『一定要請到您一起去，不然我就只有死在這裡了。』 昭笑著說：『我年老多病，已經不出院了，藉著去一趟，應當有先後，何必一起去呢？』 使者說：『只要您答應，先後就由您選擇。』 昭讓人準備了飯菜，並且開始整理行裝，說：『我先走一步了。』 停下筷子就圓寂了。享年七十八歲，坐禪六十五年。 （二十）
【English Translation】 English version: He acknowledged the principle himself, saying, 'This is where I can offer my life.' He served diligently there for a long time, then bid farewell to travel around the Xiang and Heng mountains. Zhang Maozong, the prefect of Changsha, wanted to invite him to preside over the four famous temples in the area, but Zhao smiled and left one night. He went north to the Xiangyang and Mianyang area, staying at the Baima Temple (White Horse Temple). Liu Changyan, the prefect of Xiangyang, heard of him and came to visit, regretting that he had met him so late. At that time, the abbot positions of Dongshan (Cave Mountain) and Guyin temples were vacant, and everyone secretly discussed inviting Zhao to preside over them. The prefect also asked him to choose one. Zhao gestured with his hand and said, 'I am just an ordinary monk who lives on porridge and rice. Transmitting the mind-seal of the Buddha is no small matter.' He firmly refused to get up despite being invited eight times. In the fourth year of Chunhua, Shoushan (Head Mountain) passed away. More than a thousand monks and laypeople in the Xihe area worked together to write a letter and sent the Shramana Qicong to welcome him, inviting him to preside over the Taiping Temple (Great Peace Temple) in the Prince's Courtyard of Fenzhou. Zhao closed his door and slept soundly. Qicong pushed the door open and rebuked him, saying, 'The Dharma is a major matter, while quiet seclusion is a minor detail. Fengxue (Wind Cave) is afraid of fulfilling a bad prophecy and worries that the principles of the Dharma will be lost. Fortunately, there was the former teacher, but the former teacher has already passed away. You are capable of shouldering the great Dharma of the Tathagata. What time is it now that you still want to sleep?' Zhao woke up in surprise, grasped Qicong's hand, and said, 'If it weren't for you, I wouldn't have heard these words.' So he quickly prepared his luggage. After arriving at the temple, he sat upright on a bed for thirty years without ever leaving the temple. All the monks and laypeople in the world admired him and dared not call him by his name, but called him Fenzhou. The climate in Bingzhou and Fenzhou was cold, so Zhao canceled the night meditation. A Brahman monk came to the temple with a staff, saying to Zhao, 'There are six great beings in the assembly, why don't you preach the Dharma for them?' After saying that, he ascended into the sky and left. Zhao silently remembered this and wrote a verse: 'The Brahman monk's golden staff shines, requesting the Dharma to Fenyang. Six people will become great vessels, urging you to spread the teachings.' At that time, Chuyuan was serving as the head monk under Shouzhu, and was well-known in the monastic community. Li Hou, the prefect of Longde, was an old friend of Zhao and wanted to invite him to Chengtian Temple (Receiving Heaven Temple), but sent messengers three times without success. The messenger was punished and came again, saying, 'I must invite you to go together, otherwise I will only die here.' Zhao smiled and said, 'I am old and sick and no longer leave the temple. Borrowing a trip, there should be a sequence, why go together?' The messenger said, 'As long as you agree, you can choose the sequence.' Zhao had food prepared and began to pack his luggage, saying, 'I will go ahead.' He stopped eating and passed away. He lived to be seventy-eight years old and sat in meditation for sixty-five years. (Twenty)
二 丙寅) 天聖四年賜天臺教部入藏。天竺寺思悟侍者。焚軀為報國恩。悟錢唐人。初慈雲式公欲以智者教卷求入藏。文穆王公將聞之朝。悟曰。非常事也。小子將助之矣。乃繪大悲像咒以誓曰。事集焚軀報國。會公薨。悟誦咒益精。是年得旨克遂初志(式為贊刻石焉)。
(二十三 丁卯) 大陽禪師。名警玄。祥符中。避國諱易稱警延。江夏張氏子。其先蓋金陵人。仲父為沙門。號智通。住持崇孝。延往依以為師。十九為大僧。聽圓覺了義經。問講者。何名圓覺。曰圓以圓融有漏為義。覺以覺盡無餘為義也。延曰。空諸有無何名圓覺。講者嘆曰。是兒齒少而識卓如此。我所有何足以益之。政如以穢食置寶器。其可哉。通知之使令遊方。初謁鼎州梁山觀公。問如何是無相道場。觀指壁間觀音像曰。此是吳處士畫。延擬進語。觀急索曰。這個是有相。如何是無相底。於是悟旨于言下。拜起而侍。觀曰。何不道取一句子延曰。道即不辭。恐上紙墨。觀笑曰他日此語上碑去在。延獻偈曰。我昔初機學道迷。萬水千山覓見知。明今辯古終難會直說無心轉更疑。蒙師指出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。觀稱洞上之宗可倚矣。延亦自負。儕輩莫敢攀奉。一時聲價籍甚。觀歿。辭塔出山。至
【現代漢語翻譯】 現代漢語譯本 二 丙寅) 天聖四年（公元1026年）賜予天臺教部（指天臺宗的經籍）入藏（進入皇家圖書館）。天竺寺的思悟侍者，焚燒自己的身體來報答國家的恩情。思悟是錢塘（今杭州）人。當初，慈雲式公（僧人）想要將智者大師（智顗）的教義著作請求入藏。文穆王公（可能是指一位官員）將要上報朝廷。思悟說：『這不是一件小事啊，我將幫助他完成此事。』於是繪製大悲像和書寫大悲咒來發誓說：『事情成功之後，我將焚燒身體來報答國家。』恰逢式公去世。思悟誦持大悲咒更加精進。這年，得到皇帝的旨意，最終實現了最初的願望（式公為此刻石讚揚）。
(二十三 丁卯) 大陽禪師（警玄禪師），法名警玄，祥符年間（北宋年號，公元1008-1016年），爲了避諱皇帝的名字（宋真宗趙玄朗），改稱警延。他是江夏（今湖北武漢）張氏的兒子，他的祖先大概是金陵（今南京）人。他的叔父是沙門（出家僧人），法號智通，住持崇孝寺。警延前往依止他為師。十九歲時成為正式僧人，聽講《圓覺了義經》。他問講經的人：『什麼是圓覺？』講經的人說：『圓，是以圓融有漏（煩惱）為義；覺，是以覺悟盡除無餘（煩惱）為義。』警延說：『空掉一切有和無，又叫什麼圓覺？』講經的人感嘆說：『這孩子年紀小，見識卻如此高明，我所擁有的知識，又有什麼可以增益於他的呢？這就像用骯髒的食物放在寶貴的器皿里，怎麼可以呢？』智通讓他去遊歷四方。他最初拜訪鼎州（今湖南常德）梁山觀公（禪師）。觀公問：『什麼是無相道場？』觀公指著墻壁上的觀音像說：『這是吳處士畫的。』警延剛要說話，觀公急忙追問：『這個是有相，什麼是無相的？』於是警延在言語之下領悟了禪旨。拜謝起身侍立。觀公說：『為什麼不說道理一句？』警延說：『說出來倒是不難，恐怕玷污了紙墨。』觀公笑著說：『將來這句話要刻在碑上的。』警延獻偈說：『我當初學道時迷惑不解，走遍萬水千山去尋求解脫。明白古今的道理，最終難以領會，直接說無心反而更加疑惑。蒙受老師指點秦時的鏡子（比喻自性），照見父母未生時的本來面目。如今覺悟了又得到了什麼？就像夜晚放飛烏雞，帶著雪花飛舞。』觀公稱讚說：『可以依靠你來發揚洞山宗的宗風了。』警延也自視甚高，同輩中沒有人敢於攀附他。一時之間，聲名非常顯赫。觀公去世后，他辭別塔廟，離開梁山，到達……
【English Translation】 English version 2. (Bingyin year) In the fourth year of Tiansheng (1026 AD), the Tiantai teachings (referring to the scriptures of the Tiantai school) were granted permission to enter the imperial library. Siwu, an attendant at Tianzhu Temple, burned his body to repay the country's kindness. Siwu was a native of Qiantang (present-day Hangzhou). Initially, Ciyun Shigong (a monk) wanted to request that the teachings of Zhi Zhe (Zhiyi) be included in the imperial library. Lord Wenmu (possibly referring to an official) was about to report this to the court. Siwu said, 'This is no small matter; I will help him accomplish it.' So he drew an image of the Great Compassion and wrote the Great Compassion Mantra, vowing, 'After the matter is accomplished, I will burn my body to repay the country.' Coincidentally, Shigong passed away. Siwu recited the Great Compassion Mantra with even greater diligence. In that year, he received an imperial decree, finally realizing his initial wish (Shigong had a stone inscription made to praise this).
(23. Dingmao year) Danyang Zen Master (Jingxuan Zen Master), whose Dharma name was Jingxuan, during the Xiangfu era (Northern Song Dynasty reign period, 1008-1016 AD), changed his name to Jingyan to avoid the emperor's name (Emperor Zhenzong Zhao Xuanlang). He was the son of the Zhang family of Jiangxia (present-day Wuhan, Hubei), and his ancestors were probably from Jinling (present-day Nanjing). His uncle was a Shramana (ordained monk) named Zhitong, who was the abbot of Chongxiao Temple. Jingyan went to rely on him as his teacher. At the age of nineteen, he became a fully ordained monk and listened to the lecture on the 'Perfect Enlightenment Sutra'. He asked the lecturer, 'What is Perfect Enlightenment?' The lecturer said, 'Perfect means to perfect and harmonize with defilements; Enlightenment means to awaken and completely eliminate all defilements.' Jingyan said, 'If everything, both existence and non-existence, is emptied, what is called Perfect Enlightenment?' The lecturer exclaimed, 'This child is young, but his understanding is so profound. What knowledge I possess is insufficient to benefit him. It's like placing dirty food in a precious vessel; how can that be?' Zhitong sent him to travel around. He first visited Liangshan Guangong (Zen Master) in Dingzhou (present-day Changde, Hunan). Guangong asked, 'What is a formless Bodhimanda?' Guangong pointed to the Guanyin image on the wall and said, 'This was painted by Layman Wu.' Just as Jingyan was about to speak, Guangong quickly pressed, 'This has form; what is formless?' Thereupon, Jingyan understood the Zen meaning in the words. He bowed and stood in attendance. Guangong said, 'Why not say a phrase of truth?' Jingyan said, 'It's not difficult to say, but I fear it would defile the paper and ink.' Guangong laughed and said, 'In the future, these words will be inscribed on a stele.' Jingyan offered a verse, saying, 'When I first began to learn the Way, I was confused and lost, searching for liberation through countless mountains and rivers. Understanding the principles of the past and present, it was ultimately difficult to comprehend; directly speaking of no-mind only increased my doubts. Receiving the teacher's guidance, like a mirror from the Qin Dynasty (a metaphor for self-nature), I saw the original face before my parents were born. Now that I am enlightened, what have I gained? It's like releasing a black chicken into the night, flying with snowflakes.' Guangong praised, 'You can be relied upon to promote the lineage of the Caodong school.' Jingyan also regarded himself highly, and no one among his peers dared to associate with him. For a time, his reputation was very prominent. After Guangong passed away, he bid farewell to the pagoda, left Liangshan, and arrived at...
大陽謁堅禪師。堅欣然讓法席使主之。延受之。咸平庚子歲也。示眾曰。廓然去。肯重去。無所得心去。平常心去離彼我心去。然後方可。所以古德道。牽牛向溪東。放不免納官家徭稅。牽牛向溪西。放不免納官家徭稅。不如隨分納些些。渠總不妨。免致勞擾。作么生是隨分納些些底道理。但截斷兩頭有無諸法。凡聖情盡體露真常。事理不二即如如佛。若能如此者。法法無依平等大道萬有不繫。隨處轉轆轆地更有何事。延神觀奇偉有威重。日常一食。自以付受之重。足不越限。脅不至席。五十年。年八十。坐六十一夏。嘆無可以繼其法者。以洞上旨訣。寄葉縣省公之子法遠。使為求法器傳續之。天聖五年七月十六日昇座辭眾又三日以偈寄侍郎王曙曰。吾年八十五。修因至於此。問我歸何處。頂相終難睹。停筆而化。
(二十四 戊辰) 四明延慶法智卒。後於元豐三年冬。其法孫繼忠狀其行。請文于宋清獻公趙抃撰行業碑。其略曰。師名知禮。字約言。金姓。世為明州人。梵相奇偉性恬而器閎。初父母禱佛求息。夢神僧攜一童遺曰。此佛子羅睺羅也。既生以名焉毀齒出家。十五落髮受具。二十從本郡寶云通師。傳天臺教觀。始三日。首座謂曰。法界次第若當奉持。禮曰。何謂法界。座曰。大總相法門圓融無礙者
【現代漢語翻譯】 現代漢語譯本：大陽去拜訪堅禪師（Jiān Chánshī）。堅禪師欣然將住持之位讓給他，讓他來主持。延禪師接受了。那是咸平庚子年。延禪師向大眾開示說：『廓然無物地離去，肯定的離去，以無所得的心離去，以平常心離去，離開彼此分別的心離去，然後才可以。』所以古代的德行高尚之人說：『牽牛向溪東走，放牛也免不了要繳納官家的徭役稅；牽牛向溪西走，放牛也免不了要繳納官家的徭役稅。』不如隨著自己的能力繳納一些，總歸不妨事，免得勞神費力。那麼，什麼是隨著自己的能力繳納一些的道理呢？只要截斷有和無兩頭的諸法，凡夫和聖人的情念都消失殆盡，本體就顯露出真常。事和理不二，就是如如佛（Rúrú Fó）。如果能夠這樣，那麼一切法都無所依，平等的大道不繫于萬物，隨處運轉，還會有什麼事呢？』 延禪師神態奇偉，很有威嚴。每天只吃一頓飯。因為自己接受了重任，所以從不越出範圍，脅不離開座位。五十年都是如此。八十歲時，坐禪六十一年。他嘆息沒有人可以繼承他的法。於是將洞山的旨訣，寄給葉縣省公的兒子法遠（Fǎ Yuǎn），讓他成為求法的器皿，將法傳承下去。天聖五年七月十六日，延禪師升座向大眾告別，又過了三天，他寫了一首偈頌寄給侍郎王曙（Wáng Shǔ）說：『我今年八十五歲，修因才到這個地步。問我歸向何處？頂相終究難以見到。』說完就停筆圓寂了。 （二十四 戊辰）四明延慶法智（Sìmíng Yánqìng Fǎzhì）圓寂。後來在元豐三年冬天，他的法孫繼忠（Jìzhōng）陳述了他的事蹟，請宋清獻公趙抃（Zhào Biàn）撰寫行業碑。碑文大略是：禪師名知禮（Zhīlǐ），字約言（Yuēyán），姓金，世代是明州人。相貌奇偉，性格恬淡而器量宏大。當初他的父母向佛祈禱求子，夢見神僧帶著一個童子遺棄說：『這是佛子羅睺羅（Luóhóuluó）啊。』出生后就用這個名字命名，毀齒出家。十五歲剃度受具足戒。二十歲跟隨本郡寶云通師（Bǎoyún Tōngshī），學習天臺教觀。剛開始三天，首座就說：『法界次第應當奉持。』知禮問：『什麼是法界？』首座說：『大總相法門圓融無礙就是法界。』
【English Translation】 English version: Da Yang visited Chan Master Jian (Jiān Chánshī). Chan Master Jian gladly yielded the Dharma seat to him, entrusting him with the leadership. Chan Master Yan accepted. This occurred in the year Gengzi of the Xianping era. Chan Master Yan addressed the assembly, saying: 'Depart with emptiness, depart definitively, depart with a mind of non-attainment, depart with an ordinary mind, depart leaving behind the mind of self and other, only then is it permissible.' Therefore, the ancients of great virtue said: 'Leading the ox to the east of the stream, releasing it does not exempt one from paying taxes to the government; leading the ox to the west of the stream, releasing it does not exempt one from paying taxes to the government.' It is better to pay a little according to one's ability, which ultimately does no harm, avoiding trouble and effort. So, what is the principle of paying a little according to one's ability? Simply sever the two ends of existence and non-existence of all dharmas, the emotions of ordinary beings and sages are completely exhausted, and the essence reveals true constancy. Phenomena and principle are not two, which is Thus Come Buddha (Rúrú Fó). If one can be like this, then all dharmas are without reliance, the equal great path is not bound to all things, turning freely everywhere, what else is there to do?' Chan Master Yan's demeanor was extraordinary and dignified. He ate only one meal a day. Because he had accepted a heavy responsibility, he never overstepped the boundaries, his side never left the seat. He remained so for fifty years. At the age of eighty, he had sat in meditation for sixty-one summers. He lamented that there was no one to inherit his Dharma. Therefore, he sent the essential teachings of the Dongshan lineage to Fa Yuan (Fǎ Yuǎn), the son of Provincial Governor of Ye County, making him a vessel for seeking the Dharma, to continue the lineage. On the sixteenth day of the seventh month of the fifth year of Tiansheng, Chan Master Yan ascended the seat to bid farewell to the assembly, and three days later, he wrote a verse to the Vice Minister Wang Shu (Wáng Shǔ), saying: 'I am eighty-five years old this year, my cultivation has only reached this point. Ask me where I am returning to? The crown of my head is ultimately difficult to see.' After saying this, he stopped writing and passed away. (Twenty-fourth, Wuchen) Siming Yanqing Fazhi (Sìmíng Yánqìng Fǎzhì) passed away. Later, in the winter of the third year of Yuanfeng, his Dharma grandson Jizhong (Jìzhōng) recounted his deeds and requested Song Qingxian Gong Zhao Bian (Zhào Biàn) to write a commemorative stele. The inscription roughly stated: The Chan Master's name was Zhili (Zhīlǐ), his courtesy name was Yueyan (Yuēyán), his surname was Jin, and his family had been from Mingzhou for generations. His appearance was extraordinary, his nature was calm, and his capacity was vast. Initially, his parents prayed to the Buddha for a child, and they dreamed of a divine monk carrying a child and abandoning him, saying: 'This is the Buddha's son Rahula (Luóhóuluó).' After he was born, he was named after this, shaved his teeth and left home. At the age of fifteen, he was tonsured and received the full precepts. At the age of twenty, he followed Master Baoyun Tongshi (Bǎoyún Tōngshī) of his prefecture, studying the Tiantai teachings. Just three days after starting, the head monk said: 'The order of the Dharmadhatu should be upheld.' Zhili asked: 'What is the Dharmadhatu?' The head monk said: 'The great all-encompassing Dharma gate of perfect fusion and unobstructedness is the Dharmadhatu.'
是也。曰既圓融無礙。何得有次第耶。座無語。幾一月自講心經。人皆屬聽而驚。謂教法之有賴矣。居三年代通講。銷義益闡所學。出住承天繼遷延慶。道法大熾學徒如林。日本國師遺徒持二十問來詢法要。禮答之咸臻其妙真宗久聞師名。遣中使至寺。命修懺法。厚有賜予。歲大旱。師焉遵式等修光明為禱。而雨大洽。所制指要妙宗二鈔觀音品別行金光明諸記大悲懺儀。行於世。翰林學士楊億駙馬李遵勖。薦以紫衣師號。後於歲旦結光明懺。七日為順寂之期至五日趺坐而逝。實天聖六年正月五日也。享壽六十有九。僧夏五十有四(云云)。
(二十五 庚午) 長水法師子璇。嘉禾人。初依洪敏師學楞嚴。至動靜之相瞭然不生有省。聞瑯瑘惠覺道重當世。趨至其門。值其上堂致問曰。清凈本然云何忽生山河大地。覺亢聲云。清凈本然云何忽生山河大地。師豁然大悟。覺謂之曰。汝宗不振久矣。宜勵志扶持以報佛恩。師如教。后住長水。眾幾一千。以賢首宗旨述楞嚴經疏十卷。行於世。
(壬申) 改明道 ○遼宗真立。號興宗改景福。
(二十六) 天竺慈雲法師遵式卒。字知白。葉氏。臺州寧海人。母王氏夢咽明珠而生。稍長不樂隨兄為賈。潛往東掖山出家。年二十往禪林受具。明年習律學于守
【現代漢語翻譯】 是這樣。有人問：『既然圓融無礙，為何會有次第呢？』座中無人回答。他用了近一個月的時間講解《心經》，人們都專注地聽講，並感到震驚，認為佛法有了依靠。他在寺中住了三年，通透地講解經義，更加闡明了他所學的知識。後來他離開寺院，先後住在承天寺和延慶寺。他的道法非常興盛，學徒眾多，像一片森林。日本國師的弟子帶著二十個問題前來請教佛法要義，他禮貌地回答，都達到了精妙之處。真宗皇帝很久就聽說了他的名聲，派遣使者到寺中，命他修習懺法，並給予豐厚的賞賜。有一年發生大旱，他與遵式等人修習光明懺法祈禱，結果天降大雨。他所撰寫的《指要鈔》、《妙宗鈔》、《觀音品別行記》、《金光明經諸記》、《大悲懺儀》等著作，在世間流傳。翰林學士楊億、駙馬李遵勖向朝廷推薦，授予他紫衣師號。後來他在歲旦之日結光明懺法，以七日為圓寂的期限，到第五天跏趺而坐，安詳地去世了，時間是天聖六年正月五日。享年六十九歲，僧臘五十四年（等等）。
（二十五 庚午）長水法師子璇（Zixuan），是嘉禾人。最初跟隨洪敏（Hongmin）法師學習《楞嚴經》（Lenga Sutra），在動靜之相上，瞭然不生，有所領悟。聽說瑯玡惠覺（Huijue）禪師的道行在當時備受推崇，就前往拜訪。正趕上惠覺禪師上堂說法，子璇法師上前問道：『清凈本然，為何忽然生出山河大地？』惠覺禪師高聲反問道：『清凈本然，為何忽然生出山河大地？』子璇法師豁然大悟。惠覺禪師對他說：『你的宗派衰落很久了，應該努力發揚光大，以報答佛恩。』子璇法師聽從了他的教誨。後來住在長水寺，門下弟子將近一千人。他用賢首宗（Xianshou School）的宗旨，撰寫了《楞嚴經疏》（Lenga Sutra Commentary）十卷，在世間流傳。
（壬申）改年號為明道 ○ 遼國宗真（Zongzhen）即位，年號改為興宗（Xingzong），又改景福（Jingfu）。
（二十六）天竺慈雲法師遵式（Zunshi）圓寂。字知白（Zhibai），是葉氏，臺州寧海人。他的母親王氏夢見吞下明珠而生下他。稍微長大后，不喜歡跟隨哥哥做生意，偷偷地前往東掖山出家。二十歲時前往禪林寺受具足戒。第二年跟隨守
【English Translation】 So it is. Someone asked: 'Since it is perfectly fused and without obstruction, how can there be a sequence?' No one in the assembly answered. He spent nearly a month explaining the Heart Sutra, and people listened attentively and were amazed, believing that the Dharma had something to rely on. He stayed in the temple for three years, thoroughly explaining the meaning of the scriptures, further elucidating what he had learned. Later, he left the temple and successively resided in Chengtian Temple and Yanqing Temple. His Dharma flourished greatly, and his disciples were numerous, like a forest. Disciples of the Japanese National Teacher came with twenty questions to inquire about the essentials of the Dharma. He answered them politely, and all reached the essence of the matter. Emperor Zhenzong had long heard of his reputation and sent envoys to the temple, ordering him to practice repentance rituals and bestowing generous rewards. One year there was a severe drought, and he and Zunshi and others practiced the Bright Light Repentance Dharma to pray for rain, and as a result, there was heavy rain. The works he wrote, such as 'Essentials Commentary' (Zhiyao Chao), 'Mysterious Sect Commentary' (Miaozong Chao), 'Separate Practice Records of the Avalokitesvara Chapter' (Guanyin Pin Biexing Ji), 'Various Records of the Golden Light Sutra' (Jin Guangming Jing Zhu Ji), and 'Great Compassion Repentance Ritual' (Da Bei Chan Yi), circulated in the world. The Hanlin Academician Yang Yi and the Imperial Son-in-law Li Zunxu recommended him to the court, and he was granted the title of Purple-Robed Master. Later, on New Year's Day, he concluded the Bright Light Repentance Dharma, setting seven days as the limit for his passing. On the fifth day, he sat in the lotus position and passed away peacefully, on the fifth day of the first month of the sixth year of Tiansheng. He lived to the age of sixty-nine, with fifty-four years as a monk (etc.).
(25th, Gengwu) Dharma Master Zixuan (子璇) of Changshui, was a native of Jiahe. Initially, he studied the Surangama Sutra (楞嚴經, Lenga Sutra) under Dharma Master Hongmin (洪敏), and he had an awakening regarding the nature of movement and stillness, realizing that they do not arise. Hearing that Chan Master Huijue (惠覺) of Langye was highly respected in his time, he went to visit him. He happened to arrive when Chan Master Huijue was giving a Dharma talk, and Dharma Master Zixuan stepped forward and asked: 'The pure original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Chan Master Huijue loudly retorted: 'The pure original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Dharma Master Zixuan suddenly had a great enlightenment. Chan Master Huijue said to him: 'Your sect has been in decline for a long time, you should strive to promote it and repay the Buddha's kindness.' Dharma Master Zixuan followed his teachings. Later, he resided at Changshui Temple, with nearly a thousand disciples. He used the tenets of the Xianshou School (賢首宗, Xianshou School) to write a commentary on the Surangama Sutra (楞嚴經疏, Lenga Sutra Commentary) in ten volumes, which circulated in the world.
(Renshen) The reign title was changed to Mingdao ○ Emperor Zongzhen (宗真) of the Liao Dynasty ascended the throne, and the reign title was changed to Xingzong (興宗), and then changed to Jingfu (景福).
(26th) Dharma Master Zunshi (遵式) of Ciyun Temple in Tianzhu passed away. His courtesy name was Zhibai (知白), and he was from the Ye family, from Ninghai in Taizhou. His mother, Wang, dreamed of swallowing a bright pearl and gave birth to him. When he grew a little older, he did not like following his elder brother in business and secretly went to Dongye Mountain to become a monk. At the age of twenty, he went to Chanlin Temple to receive full ordination. The following year, he studied the Vinaya under Shou
初。式繼入國清普賢像前。燼一指誓傳天臺之教。雍熙初來謁四明。北面受業。未幾智解秀出。智者諱日。然頂終朝誓力。行四三昧。淳化初。眾請居寶云。講未嘗歇。靈異之跡具于本傳。明道元年十月十八日示疾。不用醫藥。唯說法勉徒十日令請彌陀像以證其終。至夜奄然坐逝。生壽六十九。夏五十。明年仲春四日。徒眾奉遐榻葬于寺東月桂峰下。
(癸酉) ○放度天下三帳僧尼○遼改重熙。
(甲戌) 改景祐○六月詔毀無額寺院。
(丙子) ○詔選五十人童子習梵學。
(二十七) 帝制天聖廣燈錄序。賜護國將軍節度使駙馬都尉李遵勖。其辭曰。唯大雄之闡教也。以清凈為宗。慈悲救世。解煩惱之苦縛。啟方便之化門。安住雪山始階于西域。飛行漠殿遂通於東旦。彼土得道何可勝言。此方承流於是乎在。雖陰魔有以侮伐或示神通。而帝釋常加護持無虧實相。自法眼授記鞠多印心。佛衣不傳。逮六祖而頓悟。牛頭析派。續千燈而罔窮。繇斯慧炬益繁法雲滋陰。旁行梵學轉譯華音。扣寂禪關指迷覺路。了達者至乎離念。超登者于以忘筌。為無所不通之明。處不可思議之首。歷代聖帝明王。且有為之信曏者矣。我太祖之乘箓也。王法延乎住世。我太宗之握紀也。妙供滿於諸天。真宗皇
【現代漢語翻譯】 現代漢語譯本：最初，（他）開始進入國清寺普賢菩薩像前，焚燒一指，發誓傳揚天臺宗的教義。雍熙初年，（他）來到四明，以弟子的身份接受教誨。不久，智慧和理解力就顯露出來，超過了常人。在智者大師的忌日，燃頂終日，以誓願之力，修行四種三昧。淳化初年，大眾請求他住在寶云寺，講經說法從未停止。他的靈異事蹟都記載在他的本傳中。明道元年十月十八日，（他）示現疾病，不使用藥物，只是說法勉勵弟子十日，讓他們請來阿彌陀佛像來證明他的臨終。到了晚上，安詳地坐著去世了，享年六十九歲，僧臘五十年。第二年仲春四日，弟子們將他的靈柩安葬在寺廟東邊的月桂峰下。
（癸酉年）放寬政策，允許天下三帳的僧尼出家。 遼國改年號為重熙。
（甲戌年）改年號為景祐。 六月，皇帝下詔摧毀沒有正式匾額的寺院。
（丙子年）下詔選拔五十名童子學習梵文。
（二十七年）皇帝撰寫了《天聖廣燈錄》的序言，賜予護國將軍、節度使、駙馬都尉李遵勖。序言中說：『只有大雄（釋迦牟尼佛）闡揚的教義，以清凈為根本，慈悲救世，解除煩惱的束縛，開啟方便的法門。安住在雪山，開始於西域；飛行於漠殿，於是傳到東土（中國）。在那個地方（西域）得道的人，多得數不清；在這個地方（中國）繼承佛法，也就在這裡了。即使有陰魔（指障礙修行的魔）前來侵擾，或者示現神通，而帝釋（佛教護法神）常常加以護持，使實相（事物的真實面貌）沒有虧損。自從法眼宗授記鞠多（Kukkuta），以心印心，佛衣不再傳授，到六祖慧能而頓悟，牛頭宗分出支派，延續千燈（指佛法），沒有窮盡。因此，智慧的火炬更加繁盛，佛法的雲朵更加茂盛。廣泛傳播梵文經典，翻譯成華文。敲開寂靜的禪關，指明迷途的覺悟之路。通達的人達到了離唸的境界，超越的人達到了忘卻方法（筌，捕魚的工具，比喻達到目的的手段）的境界。成為無所不通的明智，處於不可思議的境地。歷代的聖明皇帝，都有信奉和嚮往佛法的。我們的太祖皇帝繼承帝位，王法延續於世；我們的太宗皇帝掌握政權，美妙的供養充滿諸天。真宗皇帝』
【English Translation】 English version: Initially, he began to enter the Guóqīng Temple (Guoqing Temple) before the Samantabhadra (Pǔxián, bodhisattva associated with practice and meditation) statue, burning one finger, vowing to propagate the Tiantai (Tiantai school of Buddhism) teachings. In the early years of Yongxi (Yongxi era of the Song Dynasty), he came to Siming (Siming Mountain), receiving instruction as a disciple. Before long, his wisdom and understanding stood out, surpassing ordinary people. On the anniversary of the death of Zhiyi (Zhìyǐ, founder of the Tiantai school), he burned his head all day, using the power of his vows to practice the four samadhis (sì sān昧, four types of meditative absorption). In the early years of Chunhua (Chunhua era of the Song Dynasty), the community requested him to reside at Baoyun Temple (Baoyun Temple), where he never ceased lecturing on the scriptures. His miraculous deeds are all recorded in his biography. On the eighteenth day of the tenth month of the first year of Mingdao (Mingdao era of the Song Dynasty), he manifested illness, not using medicine, but only speaking Dharma to encourage his disciples for ten days, asking them to bring an Amitābha (Āmítuó, Buddha of Infinite Light) statue to witness his passing. In the evening, he passed away peacefully in a seated posture, at the age of sixty-nine, with fifty years as a monk. On the fourth day of the second month of the following year, his disciples placed his coffin and buried him at the foot of Yuegui Peak (Moon Laurel Peak) east of the temple.
(Guiyou Year) A policy was relaxed to allow monks and nuns from the Three Banners (天下三帳) to be ordained. The Liao Dynasty changed its era name to Chongxi (Chóngxī).
(Jiaxu Year) The era name was changed to Jingyou (Jǐngyòu). In June, the emperor issued an edict to destroy temples without official plaques.
(Bingzi Year) An edict was issued to select fifty boys to study Sanskrit.
(Twenty-seventh Year) The emperor wrote the preface to the 'Tiansheng Guangdeng Lu' (Tiansheng Guangdeng Record), bestowing it upon Li Zunxu (Lǐ Zūnxù), the General of the Protecting State, Military Commissioner, and Imperial Son-in-Law Commandant. The preface says: 'Only the teachings expounded by the Great Hero (Dàxióng, referring to Shakyamuni Buddha), take purity as their foundation, compassionately saving the world, freeing from the bonds of affliction, and opening the gate of expedient means. Abiding in the Himalayas, it began in the Western Regions (Xīyù); flying in the desert palace, it then spread to the Eastern Land (Dōngdàn, China). In that place (Western Regions), those who attained the Way are countless; in this place (China), inheriting the Dharma is also here. Even if there are demonic forces (陰魔) that come to harass, or manifest supernatural powers, the God Śakra (帝釋, Buddhist protector deity) always adds protection, so that the true nature (實相, reality) is not diminished. Since the Fayanzong (Fǎyǎn Zōng) school conferred the prediction to Kukkuta (鞠多), with mind-to-mind transmission, the robe of the Buddha was no longer transmitted, until the Sixth Patriarch Huineng (六祖慧能) attained sudden enlightenment, the Niutou school (牛頭宗) branched out, continuing the thousand lamps (千燈, referring to the Dharma), without end. Therefore, the torch of wisdom becomes more prosperous, and the clouds of Dharma become more lush. Widely spreading Sanskrit scriptures, translating them into Chinese. Knocking open the silent Zen gate, pointing out the path of awakening for those who are lost. Those who are thoroughly enlightened reach the state of non-thought, and those who transcend reach the state of forgetting the means (筌, a fish trap, metaphor for means to an end). Becoming the wisdom that is all-pervasive, being in the realm of the inconceivable. Emperors and wise kings of past dynasties have all had faith in and yearned for the Buddha Dharma. Our Emperor Taizu (太祖) inherited the throne, and the laws of the kingdom continue in the world; our Emperor Taizong (太宗) held power, and wonderful offerings fill the heavens. Emperor Zhenzong (真宗)'
帝。密契菩提之心。深研善逝之旨。能仁之化一雨普沾。外護之心二纓喜舍。朕嗣景祚子毓群黎。將以驅富壽之民。居常奉調御之本。丕冒基構。雖祇席于蘿圖。導引津糧。每欽惟于竺㲲。茲乃遵前王之道也。其可忽諸。天聖廣燈錄者。護國將軍節度使駙馬都尉李遵勖之所編次也。遵勖承榮外館受律齋壇。靡恃貴而驕矜。頗澡心於夷曠。竭積順之志素。趨求福之本因。灑六根之情塵。別三乘之歸趣。跡其祖錄廣彼宗風。采開士之迅機。集叢林之雅對。粗裨于理咸屬之篇。嘗貢紺編來聞扆座。且有勤請求錫敘文。朕既嘉乃誠。重違其意。載念薄伽之旨。諒有庇于生靈。近戚之家。又不嬰於我慢。良可嘉。尚因賜之。題豈徒然哉。亦王者溥濟萬物之源也。其錄三十卷。
(丁丑) 時景祐三年四月賜序。秋七月(有星數百西南流至壁東。其光燭地。黑氣長丈餘。出畢宿下○冬十二月京師定襄代並忻等州地震。代並壞民廬舍而忻尤甚。壓死萬九千餘。人民皆露處。自此或地震裂泉涌火出如黑沙狀連年不止宋史)。
(戊寅) 改寶元○元昊是年十二月僭號大夏改年大慶。
(己卯) 秋八月禁以金箔飾佛像。
(庚辰) 康定○西夏入寇。
(辛巳) 慶曆○春二月京師雨藥。
(二
【現代漢語翻譯】 現代漢語譯本： 皇帝（帝）：深切領悟菩提之心（密契菩提之心），深入研究佛陀的旨意（深研善逝之旨）。佛陀的教化（能仁之化）如雨般普遍滋潤萬物（一雨普沾），護持佛法的心（外護之心）如同兩條飄帶般歡喜佈施（二纓喜舍）。我繼承皇位（朕嗣景祚），養育百姓（子毓群黎），將用富足和長壽來引導人民（將以驅富壽之民），常以佛陀的教誨為根本（居常奉調御之本），發揚光大基業（丕冒基構）。雖然我只是在簡陋的草蓆上處理政務（雖祇席于蘿圖），但對於引導眾生解脫的資糧（導引津糧），我常常欽佩來自印度的佛法（每欽惟于竺㲲）。現在我遵循先王的道路（茲乃遵前王之道也），怎麼可以忽視呢（其可忽諸）。《天聖廣燈錄》（天聖廣燈錄者），是護國將軍、節度使、駙馬都尉李遵勖（護國將軍節度使駙馬都尉李遵勖）所編纂的（之所編次也）。李遵勖（遵勖）身居顯赫的官位（承榮外館），遵守戒律（受律齋壇），不仗著權貴而驕傲自滿（靡恃貴而驕矜），心胸開闊（頗澡心於夷曠）。他竭盡積累的順從之心（竭積順之志素），追求獲得福報的根本原因（趨求福之本因），洗滌六根的情慾塵埃（灑六根之情塵），辨別聲聞乘、緣覺乘、菩薩乘的歸宿和旨趣（別三乘之歸趣）。追溯其祖師的記錄（跡其祖錄），弘揚宗門的風範（廣彼宗風），採納開悟之士的敏捷機鋒（采開士之迅機），收集叢林的典雅對答（集叢林之雅對），粗略地補充了義理圓融的篇章（粗裨于理咸屬之篇）。曾經進貢精美的書冊（嘗貢紺編）來稟告于御座（來聞扆座），並且還勤懇地請求賜予序文（且有勤請求錫敘文）。我既然讚賞他的誠意（朕既嘉乃誠），不忍違揹他的意願（重違其意）。考慮到佛法的宗旨（載念薄伽之旨），確實能夠庇佑眾生（諒有庇于生靈），而且近親之家（近戚之家），又不被我慢所困擾（又不嬰於我慢），實在值得嘉獎（良可嘉）。因此賜予序文（尚因賜之），這題詞難道是徒然的嗎（題豈徒然哉）？也是君王普遍救濟萬物的根源啊（亦王者溥濟萬物之源也）。這部書共有三十卷（其錄三十卷）。
（丁丑）這時是景祐三年四月賜序。秋季七月（有幾百顆星星從西南方流向壁宿的東方，光芒照亮地面，黑色的氣體長達一丈多，從畢宿下出現○冬季十二月京師定襄代並忻等州發生地震。代並損壞了百姓的房屋，而忻州尤其嚴重，壓死了一萬九千多人。人民都露天居住。從此以後，或者發生地震，或者地裂泉涌，或者出現像黑色沙子一樣的火焰，連年不止《宋史》）。
（戊寅）改年號為寶元○元昊這年十二月僭稱皇帝，國號為大夏，改年號為大慶。
（己卯）秋季八月，禁止用金箔裝飾佛像。
（庚辰）康定○西夏入侵。
（辛巳）慶曆○春季二月，京師降下藥丸狀的雨。
【English Translation】 English version: The Emperor (帝): Deeply understands the heart of Bodhi (密契菩提之心), profoundly studies the Buddha's teachings (深研善逝之旨). The Buddha's transformation (能仁之化) universally benefits all beings like rain (一雨普沾), and the heart of protecting the Dharma (外護之心) is like two streamers joyfully giving (二纓喜舍). I inherit the throne (朕嗣景祚) and nurture the people (子毓群黎), and will guide the people with wealth and longevity (將以驅富壽之民), always taking the Buddha's teachings as the foundation (居常奉調御之本), and carrying forward the great cause (丕冒基構). Although I only handle government affairs on a simple mat (雖祇席于蘿圖), I always admire the Dharma from India (每欽惟于竺㲲) as the resources for guiding sentient beings to liberation (導引津糧). Now I follow the path of the former kings (茲乃遵前王之道也), how can I neglect it (其可忽諸). The 'Tiansheng Guangdeng Lu' (天聖廣燈錄者) was compiled by Li Zunxu (李遵勖), the General of the State-Protecting Army, Military Commissioner, and Imperial Son-in-Law (護國將軍節度使駙馬都尉李遵勖) (之所編次也). Li Zunxu (遵勖) holds a prominent position (承榮外館), observes the precepts (受律齋壇), does not rely on power to be arrogant (靡恃貴而驕矜), and has an open mind (頗澡心於夷曠). He exhausts his accumulated heart of obedience (竭積順之志素), seeks the fundamental cause of obtaining blessings (趨求福之本因), washes away the dust of desires from the six senses (灑六根之情塵), and distinguishes the destinations and interests of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle (別三乘之歸趣). Tracing the records of his ancestors (跡其祖錄), he promotes the style of the sect (廣彼宗風), adopts the swift opportunities of enlightened people (采開士之迅機), and collects the elegant dialogues of the Sangha (集叢林之雅對), roughly supplementing the chapters with complete and harmonious principles (粗裨于理咸屬之篇). He once presented exquisite books (嘗貢紺編) to report to the throne (來聞扆座), and also diligently requested to bestow a preface (且有勤請求錫敘文). Since I appreciate his sincerity (朕既嘉乃誠), I cannot bear to violate his wishes (重違其意). Considering the purpose of the Buddhas (載念薄伽之旨), it can indeed protect sentient beings (諒有庇于生靈), and the family of close relatives (近戚之家) is not troubled by arrogance (又不嬰於我慢), which is truly commendable (良可嘉). Therefore, I bestow a preface (尚因賜之), is this inscription in vain (題豈徒然哉)? It is also the source of the king's universal salvation of all things (亦王者溥濟萬物之源也). This book has thirty volumes (其錄三十卷).
(Dingchou) At this time, it was the third year of Jingyou, in the fourth month, the preface was bestowed. In the seventh month of autumn (hundreds of stars flowed from the southwest to the east of the Wall constellation, the light illuminated the ground, and black gas more than ten feet long appeared from below the Pleiades constellation ○ In the twelfth month of winter, earthquakes occurred in the states of Dingxiang, Dai, Bing, and Xin in the capital. Dai and Bing damaged the houses of the people, and Xin was especially severe, crushing more than 19,000 people to death. The people all lived in the open air. From then on, there were earthquakes, or the ground cracked and springs gushed out, or flames like black sand appeared, which continued for years. - History of the Song Dynasty).
(Wuyin) The reign title was changed to Baoyuan ○ In the twelfth month of this year, Yuan Hao presumptuously claimed to be emperor, the country was named Great Xia, and the reign title was changed to Daqing.
(Jimao) In the eighth month of autumn, it was forbidden to decorate Buddha statues with gold leaf.
(Gengchen) Kangding ○ Xixia invaded.
(Xin Si) Qingli ○ In the second month of spring, medicinal rain fell in the capital.
十八) 春正月初五。慈明楚圓禪師示寂。出金州清湘李氏。少為書生。年二十二依城南湘山隱靜寺得度。母有賢行。使之遊方。公連眉秀目頎然豐碩。然忽繩墨。所至為老宿所呵。以為少叢林。公柴崖而笑曰。龍象蹴踏非驢所堪。嘗橐骨董箱。以竹杖荷之。游襄沔間。與守芝谷泉俱結伴入洛中。聞汾陽道望為天下冠。決志親依。時朝廷方問罪河東。潞澤皆屯重兵。多勸其無行。公不顧渡大河登太行。易服類廝養。竄名火隊中。露眠草宿。至龍州。遂造汾陽。昭公壯之。經二年未許入室。公詣昭揣其志。必罵詬使令者或毀詆諸方。及有所訓皆流俗鄙事。一夕訴曰。自至法席已再夏。不蒙指示。唯增世俗塵勞念。歲月飄忽己事不明。失出家之利。語未卒。昭公熱視罵曰。是惡知識敢裨販我。舉杖逐之。擬伸救。昭公掩其口。公大悟曰。乃知臨濟道出常情。服役七年辭去。依唐明嵩公。及往見大年楊內翰。又見李都尉。問答具本傳。后移住興化。沐浴辭眾跏趺而逝。閱世五十有四。坐夏三十有二。
(癸未) 十一月五星出東方司天監言注中國大安(河北雨赤雪)。
(二十九 甲申) ○元昊十二月詔冊昊為夏國主。更名囊宵。
(丙戌) 楊岐方會禪師順寂。生冷氏。袁州宜春人也。少警敏滑稽談
【現代漢語翻譯】 現代漢語譯本 十八) 春正月初五，慈明楚圓禪師圓寂。（慈明楚圓禪師，金州清湘李氏人。年少時是讀書人，二十二歲時在城南湘山隱靜寺出家。他的母親品德賢良，讓他四處遊學。楚圓禪師眉目清秀，身材高大魁梧，但不拘小節。每到一處，都會被老修行們呵斥，認為他缺乏叢林規矩。楚圓禪師笑著說：『龍象的行動，不是驢子所能承受的。』他曾帶著裝滿雜物的箱子，用竹杖挑著，遊歷襄陽、沔陽一帶。與守芝谷泉一同結伴前往洛陽。聽說汾陽善昭禪師的聲望天下第一，決心親自依止。當時朝廷正在問罪河東，潞州、澤州都駐紮著重兵，很多人勸他不要前往。楚圓禪師不顧阻攔，渡過大河，登上太行山，改換服裝，裝扮成僕役，改名混在伙伕隊中，露天睡覺，以草為席。到達龍州后，終於拜見了汾陽善昭禪師。善昭禪師認為他很了不起，經過兩年，還不允許他進入內室。楚圓禪師去試探善昭禪師的心意，善昭禪師必定謾罵、呵斥他，使喚他，或者詆譭其他地方的禪師。即使有所教誨，也都是些庸俗鄙陋的事情。一天晚上，楚圓禪師訴說道：『自從來到您的座下，已經兩個夏天了，沒有得到您的指示，只是增加了世俗的塵勞雜念。歲月流逝，自己的事情還不明白，失去了出家的利益。』話還沒說完，善昭禪師怒目而視，罵道：『你這惡知識，竟敢販賣我！』舉起禪杖驅趕他。楚圓禪師想要辯解，善昭禪師摀住他的嘴。楚圓禪師大悟，說道：『才知道臨濟宗的道超出常情。』服役七年後，辭別善昭禪師，依止唐明嵩禪師。又去拜見大年楊內翰，又拜見了李都尉，問答的內容都記載在本傳中。後來移居興化，沐浴後向大眾告別，結跏趺坐而逝。享年五十四歲，坐禪三十三個夏天。 (癸未) 十一月，五星出現在東方，司天監說預示著中國大安（河北下了紅色的雪）。 (二十九 甲申) 元昊十二月下詔冊封元昊為夏國主，改名為囊宵。 (丙戌) 楊岐方會禪師圓寂。是冷氏子弟，袁州宜春人。年少時機敏，善於滑稽談笑。
【English Translation】 English version XVIII) The fifth day of the first month of spring. Chan Master Ciming Chuyuan passed away. (Chan Master Ciming Chuyuan, from the Li family of Qingxiang, Jinzhou. In his youth, he was a scholar. At the age of twenty-two, he was ordained at Yin Jing Temple on Xiangshan Mountain, south of the city. His mother was virtuous and sent him to travel and study. Chan Master Chuyuan had handsome eyebrows and eyes, and was tall and robust, but he was unconventional. Wherever he went, he was scolded by senior monks, who thought he lacked monastic discipline. Chan Master Chuyuan smiled and said, 'The movements of dragons and elephants are not something a donkey can bear.' He once carried a box full of miscellaneous items, carrying it with a bamboo staff, traveling in the Xiangyang and Mianyang areas. Together with Shouzhi Guquan, he went to Luoyang. Hearing that Chan Master Fenyang Shanzhao's reputation was the best in the world, he resolved to rely on him personally. At that time, the imperial court was questioning Hedong, and heavy troops were stationed in Luzhou and Zezhou. Many people advised him not to go. Chan Master Chuyuan ignored the obstacles, crossed the Great River, climbed the Taihang Mountains, changed his clothes, disguised himself as a servant, and changed his name to join the cook team, sleeping in the open and using grass as a mat. After arriving in Longzhou, he finally met Chan Master Fenyang Shanzhao. Chan Master Shanzhao thought he was remarkable. After two years, he was not allowed to enter the inner chamber. Chan Master Chuyuan went to test Chan Master Shanzhao's intentions. Chan Master Shanzhao would definitely scold and rebuke him, ordering him around, or slander other Chan masters. Even if there was any teaching, it was all vulgar and lowly matters. One night, Chan Master Chuyuan complained, 'Since coming to your seat, it has been two summers, and I have not received your instructions, but only increased worldly dust and troubles. Time flies, and my own affairs are not clear, losing the benefit of leaving home.' Before he finished speaking, Chan Master Shanzhao glared at him and scolded, 'You evil friend, dare to peddle me!' He raised his staff to drive him away. Chan Master Chuyuan wanted to explain, but Chan Master Shanzhao covered his mouth. Chan Master Chuyuan had a great enlightenment and said, 'Now I know that the Way of the Linji School is beyond ordinary feelings.' After serving for seven years, he bid farewell to Chan Master Shanzhao and relied on Chan Master Tangming Song. He also went to visit Grand Academician Yang Danian, and also visited Military Commander Li. The content of the questions and answers are recorded in this biography. Later, he moved to Xinghua, bathed, bid farewell to the assembly, and passed away in the lotus position. He lived to be fifty-four years old, and sat in meditation for thirty-two summers. (Guiwei) In November, five stars appeared in the east. The Astronomical Bureau said that it foretold great peace in China (red snow fell in Hebei). (Twenty-ninth, Jiashen) In December, Yuanhao issued an edict to appoint Yuanhao as the Lord of the Xia Kingdom and changed his name to Nangxiao. (Bingxu) Chan Master Yangqi Fanghui passed away. He was a member of the Leng family, from Yichun, Yuanzhou. In his youth, he was quick-witted and good at humorous conversation.
劇有味。及冠不喜從事筆硯。竄名商稅掌課最。坐不職當罰。宵遁去。游筠州九峰。恍然如昔經行處。眷不忍去。遂落髮為大僧。閱經聞法。心融神會。能痛自折節依參老宿。慈明住南原。輔之安樂勤苦。及遷道吾石霜。會自請領監院事。非慈明之意。眾論揵然稱善。挾楮衾入典金谷。時時憃語摩怫慈明。諸方得以為當。慈明飯罷必山行。禪者問道多失所在。會闞其出未遠。即撾鼓集眾。明遽還數曰。少叢林莫而升座。何從得此規繩會徐對曰。汾陽晚參也。何為非規繩乎。慈明無如之何。今叢林三八唸誦罷猶參者此其原也。辭之還九峰萍實道俗請住楊岐。時九峰長老勤公不知會。驚曰。會監寺亦能禪乎。會受帖。問答罷乃曰。更有問話者么。試出來相見。楊岐今日性命在汝諸人手裡。一任橫拖倒拽。為什麼如此。大丈夫兒須是對眾抉擇。莫背地裡似水底按胡盧相似。當衆勘驗看。有么。若無楊岐失利。下座。勤把住曰。今日且得個同參。曰同參底事作么生。勤曰。楊岐牽犁九峰拽把。曰正當與么時。楊岐在前。九峰在前。勤無語托開曰。將謂同參。元來不是。自是名聞諸方。示眾曰。不見一法是大過患。拈主丈云。穿過釋迦老子鼻孔。作么生道得脫身一句向水不洗水處。道將一句來。良久曰。向道莫行山下路。果聞猿
【現代漢語翻譯】 現代漢語譯本： 劇有味（法號）。成年後不喜歡從事筆墨工作，改名換姓在商稅部門掌管賦稅。因失職被判罰，於是連夜逃走。遊歷到筠州九峰山，恍惚覺得像是曾經來過的地方，依戀不捨，於是剃度出家做了大和尚。閱讀經書，聽聞佛法，心領神會，能夠痛下決心，依止參訪老修行。慈明禪師住在南原時，他輔佐安樂，勤勞刻苦。等到慈明禪師遷往道吾山石霜山，懷會讓自請擔任監院的職務，這並非慈明禪師的本意，但大眾都贊同稱好。懷會帶著鋪蓋捲進入典金谷，時常用癡語來摩擦拂逆慈明禪師，各方都認為很恰當。慈明禪師吃完飯後必定去山中行走，禪者向他請教問題，常常不得要領。懷會看到慈明禪師還沒走遠，就敲鼓召集大眾。慈明禪師急忙回來責備說：『少林叢林沒有我的允許就升座，是從哪裡學來的規矩？』懷會從容地回答說：『是汾陽晚參的規矩，為什麼說不是規矩呢？』慈明禪師無可奈何。現在叢林中三八唸誦完畢后還有參禪的人，就是從這裡開始的。懷會辭別慈明禪師回到九峰山，萍實地方的道士和百姓請他住持楊岐山。當時九峰山的長老勤公不瞭解懷會，驚訝地說：『懷會監寺也會禪嗎？』懷會接受了請帖，問答完畢后說：『還有要問話的人嗎？試著出來相見。楊岐山今天的性命就在你們各位的手裡，任憑你們橫拖倒拽。為什麼這麼說呢？大丈夫應當當衆決斷選擇，不要在背後像在水底按葫蘆一樣。當衆勘驗看看，有沒有？如果沒有，楊岐山就失敗了。』說完下座。勤公抓住他說：『今天且得了個同參。』懷會說：『同參的事情怎麼做？』勤公說：『楊岐山牽犁，九峰山拽把。』懷會說：『正在這樣的時候，楊岐山在前，還是九峰山在前？』勤公無話可說，放開手說：『本以為是同參，原來不是。』從此懷會名聞各方。懷會向大眾開示說：『不見一法是最大的過患。』拿起拄杖說：『穿過釋迦老子的鼻孔，怎麼說一句能夠脫身的話，在向水不洗水的地方，說一句來。』良久說：『早知道不要走山下路，果然聽到了猿猴的叫聲。』
【English Translation】 English version: Ju Youwei (Dharma name). After coming of age, he did not like to engage in writing and ink work. He changed his name and surname to manage taxes in the commercial tax department. He was punished for dereliction of duty, so he fled overnight. He traveled to Jiufeng Mountain in Junzhou, and vaguely felt like he had been there before. Reluctant to leave, he shaved his head and became a great monk. Reading scriptures and hearing the Dharma, he understood in his heart and was able to make up his mind to rely on and visit old practitioners. When Chan Master Ciming lived in Nanyuan, he assisted Anle, working diligently and hard. When Chan Master Ciming moved to Daowu Mountain and Shishuang Mountain, Huaihui took the initiative to serve as the supervisor of the monastery, which was not Ciming's original intention, but the public agreed and praised it. Huaihui entered Dianjingu with his bedding, often using foolish words to rub against Chan Master Ciming, which all parties thought was appropriate. After Chan Master Ciming finished eating, he would definitely go to the mountains to walk. When Chan practitioners asked him questions, they often did not get the point. Seeing that Chan Master Ciming had not gone far, Huaihui beat the drum to gather the public. Chan Master Ciming hurried back and rebuked: 'Shaolin Monastery ascends the seat without my permission. Where did you learn the rules?' Huaihui calmly replied: 'It is the rule of Fenyang's evening participation. Why do you say it is not a rule?' Chan Master Ciming had no choice. Now there are still people practicing Chan after the three-eight recitation in the monastery, which is where it started. Huaihui bid farewell to Chan Master Ciming and returned to Jiufeng Mountain. The Taoists and people of Pingxi asked him to preside over Yangqi Mountain. At that time, Elder Qin Gong of Jiufeng Mountain did not understand Huaihui and was surprised: 'Can Supervisor Huaihui also practice Chan?' Huaihui accepted the invitation, and after the question and answer, he said: 'Is there anyone else who wants to ask questions? Try to come out and meet. The life of Yangqi Mountain today is in your hands, and you can drag it around at will. Why do you say that? A great man should make a decisive choice in public, and don't press the gourd in the water behind his back. Examine it in public and see if there is one? If not, Yangqi Mountain will fail.' After saying that, he stepped down from the seat. Qin Gong grabbed him and said: 'Today, I have found a fellow practitioner.' Huaihui said: 'How do you do the work of a fellow practitioner?' Qin Gong said: 'Yangqi Mountain pulls the plow, and Jiufeng Mountain pulls the handle.' Huaihui said: 'At this very moment, is Yangqi Mountain in front, or Jiufeng Mountain in front?' Qin Gong had nothing to say, let go and said: 'I thought it was a fellow practitioner, but it turned out not to be.' From then on, Huaihui became famous in all directions. Huaihui instructed the public: 'Not seeing a single Dharma is the greatest fault.' He picked up his staff and said: 'Piercing through the nose of Shakyamuni Buddha, how can you say a word that can escape, in a place where water does not wash water, say a word.' After a long time, he said: 'I knew I shouldn't have taken the road down the mountain, and sure enough, I heard the sound of monkeys.'
叫斷腸聲。慶曆六年移住潭州云蓋。以臨濟正脈付守端。
(戊子) 文潞公破具州王郎。以不殺而增壽九十三位極人臣之上矣。
(三十) 言法華者。莫知其所從來。初見之於景德寺七俱胝院。梵相奇古直視不瞬。口吻袞袞不可識。相傳言誦法華經。故以為名。時獨無從。多行市裡。褰裳而趨。或舉手書空佇立良久。從屠沽游。飲啖無所擇。道俗咸目為狂僧。丞相呂許公問佛法大意。答曰。本來無一物。一味總成真。僧問。世有佛否。對曰。寺里文殊有。問師凡耶聖耶。舉手曰。我不在此住。至和三年。仁宗始不豫。國嗣未立。天下寒心。諫官范鎮首發大義。乞擇宗室之賢者使攝儲貳以待皇嗣之生。退居藩服。不然典宿衛尹京邑以系天下之望。并州通判司馬光亦以為言。凡三上疏一留中。二行中書。上夜焚香默禱曰。翌日化成殿具齋虔請法華大士。俯臨無卻。清旦上道衣凝立以待。俄馳奏言。法華自右掖門徑趨將至寢殿。侍衛呵止不可。上笑曰。朕請而來也。有頃至。輒升御榻跏趺而坐。受供訖將去。上曰。朕以儲嗣未立。大臣咸以為言。侵尋晚莫嗣息有無。法華其一決之。師索筆引紙連書曰。十三十三。凡數十行。擲筆無他語。皆莫測其意。其後英宗登極。乃濮安懿王第十三子。方驗前言也。嘉祐
【現代漢語翻譯】 現代漢語譯本： 叫斷腸聲的和尚，在慶曆六年移居到潭州的云蓋山。他將臨濟宗的正脈傳給了守端禪師。 （戊子年）文彥博（潞國公）攻破了具州的王郎。因為他不濫殺無辜，所以增壽到九十三歲，位居人臣之首。 （三十）關於言法華（和尚）：沒有人知道他從哪裡來。最初在景德寺的七俱胝院見到他，他的梵相奇特古怪，眼睛直視而不眨動。口中唸唸有詞，但沒有人能聽懂。相傳他誦讀《法華經》，因此得名。他常常獨自一人，經常在街市裡行走，提起衣裳快步走。有時舉起手在空中書寫，佇立很久。他與屠夫和賣酒的人交往，吃喝不加選擇。道士和俗人都認為他是瘋和尚。丞相呂夷簡（許國公）問他佛法的大意，他回答說：『本來無一物，一味總成真。』有僧人問：『世上有佛嗎？』他回答說：『寺里的文殊菩薩就是。』問他：『您是凡人還是聖人？』他舉起手說：『我不在這裡住。』至和三年，仁宗皇帝開始生病，沒有確立皇位繼承人，天下人心惶惶。諫官范鎮首先提出大義，請求選擇宗室中賢能的人來代理儲君，以等待皇嗣的出生，然後退居藩地。或者讓他們掌管宿衛，管理京城，以系天下之望。并州通判司馬光也上書進言。總共上了三次奏疏，一次被留在宮中，兩次通過中書省。皇帝晚上焚香默默祈禱說：『明天在化成殿準備齋飯，虔誠地邀請法華大士降臨，不要推辭。』清晨，皇帝穿上道衣，肅立等待。不久，有奏報說：『法華從右掖門直接走向寢殿。』侍衛呵斥阻止，但他不聽。皇帝笑著說：『這是朕請來的。』過了一會兒，法華到了，直接登上御榻，跏趺而坐。接受供養完畢后，將要離開。皇帝說：『朕因為儲君未立，大臣們都為此進言。時間緊迫，皇嗣的有無尚未可知，請法華您來決斷。』法華索要筆和紙，連續寫道：『十三十三』，寫了幾十行，然後扔掉筆，沒有其他話語。大家都無法理解他的意思。後來英宗皇帝登基，他是濮安懿王的第十三子，這才驗證了之前的話。 嘉祐
【English Translation】 English version: The monk was called Duanchangsheng (Heartbreak Sound). In the sixth year of the Qingli era, he moved to Yungai Mountain in Tanzhou. He passed on the orthodox lineage of the Linji (Rinzai) school to Shouduan. (Year Wuzi) Wen Yanbo (Duke of Lu) conquered Wang Lang of Juzhou. Because he did not kill indiscriminately, he increased his lifespan to ninety-three years and became the highest-ranking minister. (Thirty) Regarding Yan Fahua (Speaking the Lotus Sutra): No one knows where he came from. He was first seen at the Qijuchi Courtyard of Jingde Temple. His appearance was peculiar and ancient, his eyes stared straight ahead without blinking. He muttered something unintelligible. It was said that he recited the Lotus Sutra (Fahua Jing), hence the name. He was often alone, frequently walking in the market, lifting his robes and walking quickly. Sometimes he would raise his hand and write in the air, standing for a long time. He associated with butchers and wine sellers, eating and drinking without discrimination. Both Daoists and laypeople considered him a mad monk. Chancellor Lü Yijian (Duke of Xu) asked him about the essence of the Buddha-dharma, and he replied: 'Originally there is nothing, all flavors become true.' A monk asked: 'Are there Buddhas in the world?' He replied: 'Manjusri (Wenshu) in the temple is one.' Asked: 'Are you an ordinary person or a sage?' He raised his hand and said: 'I do not dwell here.' In the third year of Zhihe, Emperor Renzong began to fall ill, and the heir to the throne had not been established, causing anxiety throughout the country. The remonstrating official Fan Zhen first proposed the great righteousness, requesting that a virtuous member of the imperial clan be selected to act as crown prince, to await the birth of an imperial heir, and then retire to his fief. Or let them take charge of the imperial guard and administer the capital, to secure the hopes of the people. Sima Guang, the vice-prefect of Bingzhou, also submitted memorials to this effect. He submitted three memorials in total, one was kept in the palace, and two were passed through the Chancellery. The emperor burned incense and prayed silently at night, saying: 'Tomorrow, prepare a vegetarian meal in the Huacheng Hall and sincerely invite the Great Scholar Fahua to descend, do not refuse.' In the early morning, the emperor put on his Daoist robes and stood waiting. Soon, a report came saying: 'Fahua is heading straight for the sleeping quarters from the Right Yeye Gate.' The guards scolded and tried to stop him, but he did not listen. The emperor smiled and said: 'I invited him.' After a while, Fahua arrived, went straight to the imperial couch, and sat in the lotus position. After receiving the offerings, he was about to leave. The emperor said: 'Because the heir to the throne has not been established, the ministers have all made suggestions. Time is pressing, and it is not yet known whether there will be an imperial heir, please Fahua decide.' Fahua asked for a pen and paper and wrote repeatedly: 'Ten three, ten three,' writing dozens of lines, then threw away the pen, without saying anything else. No one could understand his meaning. Later, Emperor Yingzong ascended the throne, he was the thirteenth son of Prince Yi of Pu'an, which verified the previous words. Jia You
戊戌十一月二十三日。將化。謂人曰。我從無量劫來。成就逝多國土分身揭化今南歸矣。語畢右脅而寂。
(三十一 己丑) 皇祐○九月儂智高亂于廣五年狄青平之○李覯。字泰伯。旴江人。時稱大儒。嘗著潛書力于排佛。明教嵩公。攜所著輔教編謁之辯明。覯方留意讀佛書。乃喟然曰。吾輩議論尚未及一卷般若心經。佛教豈易知耶。心經乃唐太宗詔三藏玄奘所譯。才五十四句。二百六十七字耳。泰伯所言非其自肯。安能爾哉。苑文正公以表薦于帝。嘗就門下除一官。復差充太學說書。未幾是年卒。
(三十二) 浮山法遠禪師遷化。鄭圃田人也。出於王氏。年十九游并州。見三交嵩公求出世法。嵩曰。汝當剃髮墮三寶數。乃可授法。遠曰。法有僧俗乎。嵩曰。與其為俗。曷若為僧。僧則能續佛壽命故也。於是斷髮受具。謁汾陽昭公。又謁汝海省公。皆受記莂。天禧中游襄漢隋郢。至大陽機語與明安延公相契。延嘆曰。吾老矣。洞上一宗遂竟無人耶。以平生所著直裰皮履示之。遠曰。當爲持此衣履。求人付之如何。延許之曰。他日果得人出吾偈。為證偈曰。楊廣山前草。憑君待價焞。異苗蕃茂處。深密固靈根。其尾云。得法者潛眾十年。方可闡揚。遠拜受辭去。依滁之瑯瑘覺公。應舒之太平興國寺請說
【現代漢語翻譯】 現代漢語譯本： 戊戌年十一月二十三日，（他）將要圓寂，對人說：『我從無量劫以來，成就逝多國土（Buddhakṣetra，佛國）分身揭化（manifestation，顯化），如今要南歸了。』說完，便右脅臥而圓寂。
（三十一 己丑）皇祐年間，九月儂智高在廣南作亂，五年後狄青平定了叛亂。李覯（Lǐ Gòu），字泰伯（Tàibó），是旴江（Xūjiāng）人，當時被稱為大儒。他曾經寫過《潛書》，極力排斥佛教。明教嵩公（Míngjiào Sōnggōng）拿著自己所著的《輔教編》去拜訪他，想要辯明佛理。李覯正在留心閱讀佛書，於是感嘆道：『我們這些人議論佛法，還不及一卷《般若心經》。佛教哪裡是容易瞭解的呢？』《心經》是唐太宗詔令三藏法師玄奘（Xuánzàng）所翻譯的，總共才五十四句，二百六十七個字。泰伯所說的話並非是自我肯定，怎麼能這樣說呢？苑文正公（Yuàn Wénzhènggōng）用表章向皇帝推薦他，曾經到他門下授予一個官職，又委派他擔任太學說書。不久，就在那一年去世了。
（三十二）浮山法遠禪師（Fúshān Fǎyuǎn Chánshī）圓寂。他是鄭圃田（Zhèng Pǔtián）人，出自王氏。十九歲時遊歷并州（Bīngzhōu），見到三交嵩公（Sānjiāo Sōnggōng），請求出世之法。嵩公說：『你應該剃髮，加入三寶之數，才可以傳授佛法。』法遠說：『佛法有僧俗之分嗎？』嵩公說：『與其做俗人，為什麼不做僧人呢？僧人能夠延續佛的壽命啊。』於是斷髮受具足戒，拜見汾陽昭公（Fényáng Zhāogōng），又拜見汝海省公（Rǔhǎi Shěnggōng），都得到了他們的印可。天禧年間，遊歷襄漢（Xiānghàn）、隋郢（Suíyǐng）等地，到達大陽（Dàyáng），機鋒話語與明安延公（Míng'ān Yángōng）相契合。延公嘆息道：『我老了，洞山一宗難道要後繼無人了嗎？』將平生所穿的直裰（zhíduō，僧衣）和皮履（pílǚ，鞋子）給他看。法遠說：『應當為您拿著這衣履，尋找傳人，您看如何？』延公答應說：『將來如果真有人能說出我的偈語，就用這衣履作為憑證。』偈語說：『楊廣山前的草，憑你等待時價。異苗繁茂處，深密固靈根。』偈語的結尾說：『得法的人要潛藏十年，才可以闡揚佛法。』法遠拜受后辭別，依止滁州（Chúzhōu）的瑯瑘覺公（Lángyé Juégōng），應舒州（Shūzhōu）太平興國寺（Tàipíng Xīngguósì）的邀請前去說法。
【English Translation】 English version: On the twenty-third day of the eleventh month of the Wuxu year, as he was about to pass away, he said to people, 'From countless kalpas, I have accomplished the manifestation of the Buddhakṣetra (逝多國土) and now I am returning south.' After speaking, he passed away lying on his right side.
(31st, Jichou year) During the Huangyou period, in the ninth month, Nong Zhigao rebelled in Guangnan. Five years later, Di Qing pacified the rebellion. Li Gou (李覯), styled Taibo (泰伯), was a native of Xujiang (旴江). He was known as a great Confucian scholar at the time. He once wrote 'Qianshu (潛書),' vigorously rejecting Buddhism. Mingjiao Songgong (明教嵩公) took his own work, 'Fujiaobian (輔教編),' to visit him, intending to clarify Buddhist principles. Li Gou was carefully reading Buddhist texts at the time, and he sighed, 'Our discussions do not even match one volume of the Prajñāpāramitā Hṛdaya Sūtra (般若心經). How can Buddhism be easily understood?' The Heart Sutra was translated by the Tripiṭaka master Xuanzang (玄奘) under the decree of Emperor Taizong of the Tang Dynasty, consisting of only fifty-four sentences and two hundred and sixty-seven words. What Taibo said was not self-affirmation; how could he say such a thing? Yuan Wenzheng Gong (苑文正公) recommended him to the emperor with a memorial, and he was once granted an official position under his patronage and was also assigned to be a lecturer at the Imperial Academy. Not long after, he passed away that year.
(32nd) Chan Master Fushan Fayuan (浮山法遠禪師) passed away. He was a native of Zheng Putian (鄭圃田), from the Wang family. At the age of nineteen, he traveled to Bingzhou (并州) and met Sanjiao Songgong (三交嵩公), seeking the Dharma of liberation. Songgong said, 'You should shave your head and join the Sangha, then you can be taught the Dharma.' Fayuan said, 'Does the Dharma have distinctions between monastic and lay?' Songgong said, 'Rather than being a layman, why not be a monk? Monks can continue the life of the Buddha.' Thereupon, he cut his hair and received the full precepts, visited Fenyang Zhaogong (汾陽昭公), and also visited Ruhai Shengong (汝海省公), both of whom gave him their approval. During the Tianxi period, he traveled to Xianghan (襄漢), Suiying (隋郢), and other places. When he arrived at Dayang (大陽), his interactions with Ming'an Yangong (明安延公) were in harmony. Yangong sighed, 'I am old, will the Caodong school have no successors?' He showed him the zhiduō (直裰, a type of monastic robe) and pílǚ (皮履, leather shoes) he had worn throughout his life. Fayuan said, 'I should hold these robes and shoes for you, seeking a successor. What do you think?' Yangong agreed, saying, 'If someone can truly speak my verse in the future, use these robes and shoes as proof.' The verse said, 'The grass in front of Yangguang Mountain, rely on you to await the price. Where foreign seedlings flourish, the deep and dense roots are firm.' The end of the verse said, 'The one who obtains the Dharma should remain hidden for ten years before propagating it.' Fayuan bowed and took his leave, relying on Langye Juegong (瑯瑘覺公) in Chuzhou (滁州), and accepted the invitation of Taiping Xingguo Temple (太平興國寺) in Shuzhou (舒州) to preach.
法。為省公之嗣。次住姑胥天平。又住浮山。既老退休于會聖巖。遠玉骨插額目光外射。狀如王孫。凜然可畏。初歐陽文忠公。聞遠奇逸造其室。未有以異之。與客棋。遠坐其旁。歐收局。請遠因棋說法。乃鳴鼓升座曰。若論此事如兩家著棋相似。何謂也。敵手知音當機不讓若是綴五饒三。又通一路。始得有一般底。只解閉門作活。不會奪角衡關。硬節與虎口齊彰。局破后徒勞逴斡。所以道。肥邊易得瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手謾說神仙。贏局輸籌即不問。且道黑白未分時一著落在什麼處。良久曰。從前十九路。迷悟幾多人。文忠加嘆久之。遠偈語妙密。諸方服其工。作三交嵩公贊曰。黃金打作鍮石筋。白玉碾成象牙梳。千手大悲拈不動。無言童子暗嗟吁。又作明安玄公贊曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶。歿時已七十餘。雅自稱柴石野人(余如本傳)。
(三十三 庚寅) 皇祐二年正月。詔大覺懷璉禪師住東都凈因。本漳州陳氏子。嗣泐潭澄公。嘗燕坐室中。見金蛇從地而出。須臾隱去。識者贊為吉徴。師嘗于廬山圓通掌記室。初仁宗聞圓通訥公名。詔住凈因。訥稱目疾不能奉詔。有旨令舉自代。遂舉師。先是仁廟閱投子語。至僧問如何是露地白牛投子連
【現代漢語翻譯】 現代漢語譯本：法遠禪師是省公的後代。起初住在姑蘇的天平山，後來又住在浮山。年老后在會聖巖退休。法遠禪師的玉骨隆起，目光向外射出，樣子像個王孫，令人敬畏。當初歐陽文忠公聽說他奇特不凡，去拜訪他，但沒有發現什麼特別之處。一次，歐陽文忠公與客人下棋，法遠禪師坐在旁邊。歐陽文忠公收了棋局，請法遠禪師借棋局說法。法遠禪師於是鳴鼓升座說：『若要論這件事，就像兩家下棋一樣。』這是什麼意思呢？棋逢對手，將遇良才，當機立斷，寸步不讓。如果能綴五饒三，又打通一路，才能有一般的底氣。只知道閉門造車，不會奪角衡關。硬節和虎口同時顯現，棋局破了之後，徒勞地奔波。所以說，肥邊容易得到，瘦肚難以尋求。想要行動卻往往失粘，心粗則時時頭撞。休要誇耀國手，不要說神仙。贏棋輸籌暫且不問，且說黑白未分時，一著落在什麼地方？』良久，法遠禪師說：『從前十九路棋盤，迷惑了多少人啊！』歐陽文忠公感嘆了很久。法遠禪師的偈語精妙嚴密，各方都佩服他的工巧。他作《三交嵩公贊》說：『黃金打造成鍮石的筋骨，白玉碾成象牙的梳子。千手大悲也拿不動，無言童子暗自嗟嘆。』又作《明安玄公贊》說：『黑狗有爛銀的蹄子，白象騎著崑崙山。在這二者之間沒有障礙，木馬在火中嘶鳴。』法遠禪師去世時已經七十多歲了，他雅號自稱柴石野人（其餘的記載如同本傳）。
（三十三 庚寅）皇祐二年正月，皇帝下詔讓大覺懷璉禪師住持東都的凈因寺。懷璉禪師是漳州陳氏的兒子，是泐潭澄公的嗣法弟子。他曾經在禪房裡靜坐，看見一條金蛇從地裡出來，一會兒就消失了。有見識的人讚嘆這是吉祥的徵兆。懷璉禪師曾經在廬山圓通寺掌管書記室。當初仁宗皇帝聽說圓通寺的訥公（Ne Gong）的名聲，下詔讓他住持凈因寺。訥公稱自己有眼疾，不能奉詔，皇帝下旨讓他舉薦人代替自己，於是訥公就舉薦了懷璉禪師。在這之前，仁宗皇帝閱讀投子（Touzi）的語錄，讀到僧人問『什麼是露地白牛』，投子
【English Translation】 English version: Dharma Master Fayuan was a descendant of Duke Sheng. He initially resided at Tianping Mountain in Gusu, and later at Fushan. In his old age, he retired at Huisheng Rock. Dharma Master Fayuan's jade-like bones protruded, and his gaze shot outwards, resembling a royal grandson, inspiring awe. Initially, Ouyang Wenzhong Gong heard of his extraordinary nature and visited him, but found nothing particularly unusual. Once, Ouyang Wenzhong Gong was playing chess with a guest, and Dharma Master Fayuan sat beside them. Ouyang Wenzhong Gong concluded the game and requested Dharma Master Fayuan to expound the Dharma using the chess game as an analogy. Dharma Master Fayuan then beat the drum and ascended the seat, saying, 'If we are to discuss this matter, it is like two families playing chess.' What does this mean? A worthy opponent meets a skilled general, decisive and unyielding. If one can connect five and concede three, and also open up a path, then one can have a general foundation. Only knowing how to work behind closed doors, without knowing how to seize corners and balance the situation. Hard knots and tiger's mouths appear simultaneously, and after the game is broken, one toils in vain. Therefore, it is said that a fat side is easy to obtain, but a lean belly is difficult to seek. Wanting to act often leads to sticking, and a rough mind often bumps its head. Cease boasting about national masters, and do not speak of immortals. Winning the game and losing the count are not asked for now, but let's talk about when black and white are not yet distinguished, where does a move fall?' After a long silence, Dharma Master Fayuan said, 'On the nineteen roads of the chessboard, how many people have been deluded!' Ouyang Wenzhong Gong sighed for a long time. Dharma Master Fayuan's verses were exquisite and meticulous, and all sides admired his craftsmanship. He composed the 'Eulogy for Monk Song of Sanjiao', saying, 'Gold is forged into sinews of brass, white jade is ground into ivory combs. The Thousand-Handed Great Compassionate One cannot pick them up, and the Silent Child sighs secretly.' He also composed the 'Eulogy for Xuan Gong of Ming'an', saying, 'The black dog has rotten silver hooves, the white elephant rides Mount Kunlun. Between these two there is no obstruction, the wooden horse neighs in the fire.' Dharma Master Fayuan passed away at the age of seventy-plus. He elegantly called himself a firewood-stone rustic (the rest of the records are as in the original biography).
(33rd, Gengyin Year) In the first month of the second year of the Huangyou era, the emperor issued an edict ordering Great Awakened Dharma Master Huailian to reside at Jingyin Temple in Dongdu. Dharma Master Huailian was the son of the Chen family of Zhangzhou, and a Dharma heir of Cheng Gong of Letan. He once sat in meditation in his room and saw a golden snake emerge from the ground, disappearing after a moment. Those with insight praised this as an auspicious sign. Dharma Master Huailian once managed the secretariat at Yuangtong Temple on Mount Lu. Initially, Emperor Renzong heard of the reputation of Ne Gong (Ne Gong) of Yuangtong Temple and issued an edict for him to reside at Jingyin Temple. Ne Gong claimed to have an eye ailment and could not accept the edict, so the emperor issued an edict for him to recommend someone to replace him, and so Ne Gong recommended Dharma Master Huailian. Before this, Emperor Renzong read the sayings of Touzi (Touzi), and read the monk asked 'What is a white ox in the open field', Touzi
叱。乃有省制釋典頌十四章。其首篇曰。若問主人公。真寂合太空。三頭並六臂。臘月正春風。尋以賜璉。璉和曰。若問主人公。澄澄類碧空。云雷時鼓動。天地盡和風。既進經乙夜之覽。宣賜龍腦缽。璉謝恩罷捧缽曰。吾法以壞色。以瓦鐵食。此缽非法。遂焚之。中使回奏。皇情大悅。久之奏頌乞歸山曰。六載皇都唱道機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸。上和曰。佛祖明明瞭上機。上機全得始全威。青山般若如如體。御頌收將什處歸。再進頌謝曰。中使宣傳出禁闈。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬機。霄露息輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。至治平中覆上疏丐歸山。獻偈曰。千簇雲山萬壑流。歸心終老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓。英廟付以劄子曰。大覺禪師懷璉受先帝聖眷累錫宸章。屢貢款誠乞歸林下。今從所請。俾遂閑心凡。經過小可庵院隨性住持。或十方禪林不得逼抑堅請璉。攜之東歸鮮。有知者蘇翰林軾知杭州。以書問之曰。承要作宸奎閣碑。謹已撰成。衰朽廢學不知堪上石不。見參寥說。禪師出京日。英廟賜手詔。其略云。任性住持。不知果有不切請錄示全文。欲添入此一節。璉終藏不出。逮委順后。獲于篋笥。其不暴
曜若此。
(辛卯) 世尊示滅二千年矣。
(三十四 壬辰) 雪竇顯禪師。字隱之。太平興國五年四月八日生於遂州李氏。幼精銳。讀書知要。下筆敏速。然雅志丘壑。父母不能奪。依益州普安院仁銑為師落髮受具。出蜀浮沉荊渚間。歷年嘗典賓大陽。與客論趙州宗旨。客曰。法眼禪師嘗邂逅覺鐵觜于金陵。覺趙州侍者也。號稱明眼。問曰。趙州柏樹子因緣記得不。覺曰。先師無此語。莫謗先師好。法眼曰。真獅子窟中來。覺公言無此語。而法眼肯之。其旨安在。顯曰。宗門抑揚那有規轍乎。時有苦行名韓大伯者。貌寒㾛侍其旁輒匿笑去。客退顯數之曰。我偶客語。爾乃敢。慢笑。笑何事。對曰。笑知客智眼未正擇法不明。顯曰。豈有說乎。對以偈曰。一兔橫身當古道。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。顯陰異之。結以為友。北遊至復州北塔。祚公香林之嫡嗣雲門之孫也。祚遠皆蜀人。知見高莫能覯其機。顯俊邁。祚愛之。遂留五年。盡得其道。顯與學士曾公會厚善。相值淮南。問顯。何之。曰將造錢唐絕西興登臺雁。曾曰。靈隱天下勝處。珊禪師吾故人。以書薦顯。顯至靈隱。三年陸沈眾中。俄曾公奉使浙西訪顯于靈隱。無識之者。堂僧千餘人使吏檢床歷。物色求之。乃至。曾
【現代漢語翻譯】 現代漢語譯本： 像星星一樣閃耀。
（辛卯年）世尊涅槃已經兩千年了。
（三十四，壬辰年）雪竇顯禪師（Xuedou Xian Chanshi，禪師名號）。字隱之（Yin Zhi，字）。太平興國五年四月八日出生於遂州李氏（Suizhou Li Shi）。年幼時就非常聰慧敏銳，讀書能抓住要點，下筆迅速。然而，他嚮往山林隱逸的生活，父母也無法改變他的志向。於是他依止益州普安院的仁銑（Ren Xian）為師，落髮受戒。離開四川后，在荊渚一帶漂泊。多年後，他曾經在大陽擔任知客。有一次，他和客人討論趙州（Zhaozhou，地名，也指趙州禪師）的宗旨。客人說：『法眼禪師（Fayan Chanshi）曾經在金陵（Jinling，地名）偶然遇到覺鐵觜（Jue Tiezi），覺鐵觜是趙州禪師的侍者，號稱明眼。』客人問道：『趙州柏樹子（Zhaozhou Baishuzi）的因緣你還記得嗎？』覺鐵觜說：『我的老師沒有說過這樣的話，請不要誹謗我的老師。』法眼禪師說：『真是從獅子窟中出來的人。』覺鐵觜說沒有這句話，而法眼禪師卻認可他，這其中的旨意在哪裡呢？』顯禪師說：『宗門的抑揚頓挫哪裡有什麼固定的規則呢？』當時有個苦行僧名叫韓大伯（Han Dabo），相貌寒酸醜陋，侍立在一旁，偷偷地笑著離開了。客人走後，顯禪師責備他說：『我只是和客人隨便說說，你竟然敢輕慢嘲笑，你笑什麼？』韓大伯回答說：『笑知客您的智慧眼光不正，選擇佛法不明確。』顯禪師問：『有什麼說法嗎？』韓大伯用偈語回答說：『一兔橫身當古道，蒼鷹才見便生擒。後來獵犬無靈性，空向枯樁舊處尋。』顯禪師暗中感到驚異，和他結為朋友。後來，顯禪師北遊到復州北塔（Fuzhou Beita），北塔的祚公（Zuo Gong）是香林（Xianglin）的嫡傳弟子，雲門（Yunmen）的孫子。祚公和顯禪師都是四川人，他的見解高深，沒有人能窺探到他的機鋒。顯禪師才華出衆，祚公很喜歡他，於是把他留下五年，把自己的道法全部傳授給他。顯禪師和學士曾公會（Zeng Gonghui）關係很好，在淮南（Huainan，地名）相遇。曾公會問顯禪師：『你要去哪裡？』顯禪師說：『我將要去錢唐（Qiantang，地名），從西興（Xixing，地名）渡過，登上臺雁（Taiyan，山名）。』曾公會說：『靈隱寺（Lingyin Temple）是天下勝地，珊禪師（Shan Chanshi）是我的老朋友。』於是寫信推薦顯禪師。顯禪師到了靈隱寺，三年默默無聞地生活在僧眾之中。不久，曾公會奉命出使浙西（Zhexi，地名），到靈隱寺拜訪顯禪師，寺里沒有人認識他。曾公會命令官吏檢查僧人的床位名冊，仔細尋找，最終找到了顯禪師。
【English Translation】 English version: Shining like stars.
(Xinmao Year) Two thousand years have passed since the World Honored One entered Nirvana.
(Thirty-fourth year, Renchen Year) Chan Master Xuedou Xian (Xuedou Xian Chanshi, Chan Master's title), styled Yin Zhi (Yin Zhi, style name), was born on the eighth day of the fourth month of the fifth year of the Taiping Xingguo era in the Li family of Suizhou (Suizhou Li Shi). He was intelligent and sharp from a young age, grasping the essentials when reading and writing quickly. However, he aspired to a life of seclusion in the mountains, which his parents could not change. Therefore, he took Ren Xian (Ren Xian) of Puan Monastery in Yizhou as his teacher, shaved his head, and received the precepts. After leaving Sichuan, he drifted around the Jingzhu area. After many years, he once served as a guest prefect at Dayang. Once, he discussed the principles of Zhaozhou (Zhaozhou, place name, also refers to Chan Master Zhaozhou) with a guest. The guest said, 'Chan Master Fayan (Fayan Chanshi) once encountered Jue Tiezi (Jue Tiezi) in Jinling (Jinling, place name). Jue Tiezi was Chan Master Zhaozhou's attendant, known as the 'Clear Eye'.' The guest asked, 'Do you remember the cause and condition of Zhaozhou's Cypress Tree (Zhaozhou Baishuzi)?' Jue Tiezi said, 'My teacher never said such a thing. Please do not slander my teacher.' Chan Master Fayan said, 'Truly, he comes from the lion's den.' Jue Tiezi said there was no such statement, but Chan Master Fayan affirmed him. What is the meaning of this?' Chan Master Xian said, 'Where are there fixed rules for the ups and downs of the Zen school?' At that time, there was an ascetic named Han Dabo (Han Dabo), with a poor and ugly appearance, standing by his side, secretly laughing and leaving. After the guest left, Chan Master Xian rebuked him, saying, 'I was just casually talking with the guest, how dare you be disrespectful and laugh? What are you laughing at?' Han Dabo replied, 'I am laughing at the guest prefect's incorrect wisdom and unclear selection of the Dharma.' Chan Master Xian asked, 'Is there any explanation?' Han Dabo replied with a verse: 'A rabbit lies across the ancient road, the falcon sees it and captures it immediately. Later hunting dogs have no spiritual nature, searching in vain for the old place by the dry stump.' Chan Master Xian was secretly amazed and made friends with him. Later, Chan Master Xian traveled north to Beita in Fuzhou (Fuzhou Beita). Abbot Zuo (Zuo Gong) of Beita was the direct disciple of Xianglin (Xianglin) and the grandson of Yunmen (Yunmen). Abbot Zuo and Chan Master Xian were both from Sichuan. His insights were profound, and no one could fathom his quick wit. Chan Master Xian was talented, and Abbot Zuo liked him very much, so he kept him for five years, imparting all his Dharma to him. Chan Master Xian had a good relationship with Scholar Zeng Gonghui (Zeng Gonghui), and they met in Huainan (Huainan, place name). Zeng Gonghui asked Chan Master Xian, 'Where are you going?' Chan Master Xian said, 'I am going to Qiantang (Qiantang, place name), crossing from Xixing (Xixing, place name), and climbing Taiyan Mountain (Taiyan, mountain name).' Zeng Gonghui said, 'Lingyin Temple (Lingyin Temple) is a scenic spot under heaven, and Chan Master Shan (Shan Chanshi) is my old friend.' So he wrote a letter of recommendation for Chan Master Xian. Chan Master Xian arrived at Lingyin Temple and lived anonymously among the monks for three years. Soon, Zeng Gonghui was sent to Zhexi (Zhexi, place name) on a mission and visited Chan Master Xian at Lingyin Temple. No one in the temple recognized him. Zeng Gonghui ordered the officials to check the monks' bed registers, searching carefully, and finally found Chan Master Xian.
問向所附書。顯袖納之。曰公意勤。然行腳人非督郵也(一曰然行腳人於世無求敢希薦達)曾公大笑。珊公以是奇之。吳中翠峰虛席舉。顯出世開法日顧視大眾曰。若論本分相見。不必高昇此座。乃以手指曰。諸人隨山僧手看無量佛土一時現前。各各子細觀瞻。其或涯涘未分。不免拖泥帶水。於是登座。又環顧大眾曰。人天普集。合發明何事豈可互分賓主馳騁問答。便當宗乘去。廣大門風威德自在。輝騰今古把定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知歸。尚昧識情之表。諸人要識真實相為么。但得上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。便能截生死流踞佛祖位。妙圓超悟正在此時。堪報不報之恩。以助無為之化。后遷明之雪竇。宗風大振。天下龍蟠鳳逸。衲子爭集。號雲門中興。嘗經行植杖。眾衲繞之忽問曰。有問雲門。樹凋葉落時如何。曰體露金風。雲門答者僧耶。為解說耶。有宗上座曰。待老漢有悟處即說。顯孰視驚曰。非韓大伯乎。曰老漢瞥地也。於是令撾鼓眾集顯曰。今日雪竇宗上座。乃是昔年大陽韓大伯具大知見。晦跡韜光。欲得發揚宗風。幸愿特升此座。宗遂升座。僧問。劍未出匣時如何。曰神光射鬥牛
。問出匣后如何。曰千兵易得一將難求。僧退。宗乃曰。寶劍未出匣。神光射鬥牛。千兵雖易得。一將實難求。便下座。一眾大驚。師敷揚宗旨。妙語遍叢林。皇祐四年六月十日沐浴罷。整衣側臥而化。閱世七十二。坐五十夏。建塔山中。得法上首。天衣義懷禪師。
(甲午) 改至和○封孔愿衍聖公。
(三十五) 華嚴道隆禪師。不知何許人。至和初游京師客景德寺。日縱觀都市。歸嘗二鼓。謹門者呵之不悛。一夕還不得入。臥于門之下。仁宗夢至景德寺門見龍蟠地。驚覺中夜遣中使往視之。乃一僧孰睡已再鼾。撼之驚矍。問名字歸奏。上問。名道隆。乃喜曰。吉徴也。明日召至遍殿問宗旨。隆奏對詳允。上大悅。有旨館于大相國燒朱院。王公貴人爭先愿見。隆未盥漱戶外之屨滿矣。上以偈句相酬唱絡繹于道。或入對留宿禁中。禮遇特厚。賜號應制明悟禪師。隆少時事石門徹公。親授洞山旨訣。后謁廣慧璉公。慧方欲剃髮。使隆將凳子來。廣慧曰。道者我有凳子詩聽取。詩曰。放下便平隱。后因敘陳在石門所悟公案。慧曰。石門所示如百味珍羞。只是飽人不得。後來有炷香。不欲兩頭三緒為伊燒卻。故為璉之嗣。隆為人寬厚不矜伐。以真慈普敬行心。歿時年八十餘。盛暑安坐。七日手足柔和。全身建
【現代漢語翻譯】 現代漢語譯本 問：寶劍出匣之後如何？ 答：千軍易得，一將難求。 僧人退下。 宗禪師於是說：『寶劍未出匣，神光已射向鬥牛。千軍雖易得，一將實難求。』 說完便下座。眾人大驚。 宗禪師宣揚佛法宗旨，精妙的言語傳遍叢林。 皇祐四年六月十日，洗浴完畢，整理好衣物，側臥而逝。享年七十二歲，坐禪五十年。建塔于山中。得法弟子之首是天衣義懷禪師。
（甲午年）改年號為至和，封孔愿為衍聖公（孔子後代的封號）。
（三十五）華嚴道隆禪師，不知是哪裡人。至和初年遊歷京師，住在景德寺。每天縱情觀賞都市風光，回來時常常是二更時分。看守寺門的僧人呵斥他，他也不悔改。一天晚上回來不得入內，便睡在門下。仁宗皇帝夢見來到景德寺門前，看見一條龍盤踞在地。驚醒後半夜派遣中使前去檢視，原來是一個僧人熟睡正打著鼾。中使搖醒他，詢問名字后回去稟報。皇帝問：『名道隆？』於是高興地說：『這是吉祥的徵兆啊！』第二天召見道隆禪師，在遍殿詢問佛法宗旨。道隆禪師的回答詳細允當，皇帝非常高興，下旨安置他在大相國寺燒朱院。王公貴人爭先恐後地想要見他，道隆禪師還未洗漱，門外的鞋子就已經堆滿了。皇帝用偈句與他相互酬唱，絡繹不絕。有時入宮對答，被留在宮中住宿，禮遇非常優厚，賜號『應制明悟禪師』。 道隆禪師年輕時侍奉石門徹公，親自接受洞山（禪宗一支）的旨訣。後來拜謁廣慧璉公。廣慧禪師正要剃髮，讓道隆禪師拿凳子來。廣慧禪師說：『道者，我有一首凳子詩，你聽著：放下便平穩。』後來道隆禪師敘述在石門所悟的公案，廣慧禪師說：『石門所指示的，如同百味珍饈，只是不能讓人飽腹。後來有一炷香，不願兩頭三緒地為他燒掉，所以才成為璉的嗣法弟子。』道隆禪師為人寬厚，不自誇功勞，以真誠的慈悲普敬之心待人。去世時八十多歲，在盛夏安然端坐而逝，七天後手足依然柔軟，全身建塔。
【English Translation】 English version Question: What happens after the sword is drawn from its scabbard? Answer: A thousand soldiers are easily found, but a single general is hard to come by. The monk withdrew. Zen Master Zong then said: 'Before the sword leaves its scabbard, its divine light already shoots towards the Dipper and the Ox constellations. A thousand soldiers are easily found, but a single general is indeed hard to come by.' Having said this, he descended from his seat. The assembly was greatly astonished. The Master expounded the tenets of the school, and his wonderful words spread throughout the monastery. On the tenth day of the sixth month of the fourth year of the Huangyou era, after bathing, he arranged his robes and passed away lying on his side. He lived for seventy-two years and sat in meditation for fifty summers. A pagoda was built for him in the mountains. His foremost Dharma heir was Zen Master Yihuai of Tianyi.
(Jiawu year) The era name was changed to Zhihe, and Kong Yuan was enfeoffed as Duke Yansheng (title for descendants of Confucius).
(Thirty-five) Zen Master Huayan Daolong, it is not known where he was from. In the early Zhihe period, he traveled to the capital and stayed at Jingde Temple. Every day he indulged in viewing the city scenery, returning often around the second watch of the night. The monks guarding the gate scolded him, but he did not repent. One night, he returned and was unable to enter, so he slept beneath the gate. Emperor Renzong dreamed that he came to the gate of Jingde Temple and saw a dragon coiled on the ground. Startled awake in the middle of the night, he dispatched a eunuch to go and investigate. It turned out to be a monk sound asleep and snoring. The eunuch shook him awake and asked his name, then returned to report. The Emperor asked: 'His name is Daolong?' Then he happily said: 'This is an auspicious omen!' The next day, he summoned Zen Master Daolong and questioned him about the tenets of Buddhism throughout the palace. Zen Master Daolong's answers were detailed and appropriate, and the Emperor was very pleased. He issued an edict to house him at the Burning Vermillion Courtyard of the Great Xiangguo Temple. Princes, dukes, and nobles vied to see him, and before Zen Master Daolong had even washed up, the shoes outside his door were already piled high. The Emperor exchanged verses with him in response, one after another. Sometimes he would enter the palace to answer questions and be kept overnight, receiving exceptionally generous treatment. He was bestowed the title 'Response-to-Imperial-Edict Enlightened Zen Master'. In his youth, Zen Master Daolong served Chegong of Shimen, personally receiving the essential teachings of the Dongshan (a branch of Chan Buddhism) school. Later, he visited Lian Gong of Guanghui. Zen Master Guanghui was about to shave his head and asked Zen Master Daolong to bring a stool. Zen Master Guanghui said: 'Daoist, I have a poem about the stool, listen: Put it down and it is stable.' Later, Zen Master Daolong recounted the koan he had realized at Shimen. Zen Master Guanghui said: 'What Shimen showed is like a hundred delicacies, but it cannot satisfy a person. Later, there was a stick of incense, unwilling to burn it for him in two or three ways, so he became Lian's Dharma successor.' Zen Master Daolong was kind and generous, not boastful of his accomplishments, and treated people with sincere compassion and universal respect. He passed away at the age of eighty-something, sitting peacefully in the heat of summer. After seven days, his hands and feet were still soft, and a pagoda was built for his whole body.
塔于寺之東(廣如本傳)。
(乙未) ○遼洪基道宗立。興宗子也。改年清寧(治四十六年)。
(丙申) 嘉祐元年。
(三十六) 五年正月元日。達觀曇穎禪師遷化。生錢唐丘氏。年十三依龍興寺為大僧神情秀特。于書無所不觀。為詞章多出塵語。十八九游京師。時歐陽文忠公在場屋。穎識之遊相樂也。初謁大陽明安禪師。問洞上特設偏正君臣。意明何事。安曰。父母未生時事。又問。如何體會。安曰。夜半正明天曉不露。穎惘然棄去。至石門謁聰禪師。理明安之語曰。師意如何。聰曰。大陽不道不是。但口門窄。滿口說未盡。老僧則不與么。穎曰。如何是父母未生事。聰曰。糞墼子。又問。如何是夜半正明天曉不露。聰曰。牡丹叢下睡貓兒。穎愈疑駭日扣之。竟無得益。自奮曰。吾要以死究之。不解終不出山。聰一日見普請。問曰。今日運薪乎。穎曰。然運薪。聰曰云門嘗問。人搬柴柴搬人。如何會。穎不能對。聰因植杖于座笑曰。此事如人學書。點畫可效者工。不者拙。何故如此。未忘法耳。如有法執。故自為斷續。當筆忘手手忘心乃可也。穎於是默契其旨。良久曰。如石頭曰。執事元是迷契理亦非悟。既曰契理。何謂非悟。聰曰女以此句為藥語為病語。穎曰。是藥語。聰呵曰。女乃
【現代漢語翻譯】 現代漢語譯本：塔位於寺廟的東邊（具體情況詳見本傳）。
（乙未年）遼國洪基道宗即位，他是興宗的兒子。改年號為清寧（共統治四十六年）。
（丙申年）嘉祐元年。
（第三十六年）五年正月初一，達觀曇穎禪師圓寂。他出生於錢塘丘氏，十三歲時在龍興寺出家，成為一名僧人，神情秀美獨特。他對各種書籍都廣泛閱讀，創作的詞章大多超凡脫俗。十八九歲時遊歷京師，當時歐陽文忠公在考場，曇穎認識他並與之交往甚歡。最初，他拜訪大陽明安禪師，問道：『洞上宗特別設立偏正君臣的說法，意在說明什麼？』明安禪師回答說：『是父母未出生時的事。』曇穎又問：『如何體會？』明安禪師說：『夜半時分，天空晴朗明亮，天亮時卻不顯露。』曇穎茫然不解，於是離開。他到石門拜訪聰禪師，闡明了明安禪師的話，問道：『禪師您認為如何？』聰禪師說：『大陽禪師說得沒錯，只是口風太緊，沒有完全說透。老衲則不這樣認為。』曇穎問：『什麼是父母未出生時的事？』聰禪師說：『糞坷垃。』又問：『什麼是夜半時分，天空晴朗明亮，天亮時卻不顯露？』聰禪師說：『牡丹叢下睡覺的貓。』曇穎更加疑惑不解，每天都去請教，最終一無所獲。他振奮精神說：『我一定要以死來探究這個問題，不解開它，我終生不出山。』有一天，聰禪師看到大家在普請（集體勞動），問道：『今天運柴嗎？』曇穎回答說：『是的，運柴。』聰禪師說：『雲門禪師曾經問：人搬柴還是柴搬人？該如何理解？』曇穎無法回答。於是，聰禪師將禪杖立在座位上，笑著說：『這件事就像人學習書法，點畫可以模仿的就工整，不能模仿的就拙劣。為什麼會這樣呢？因為還沒有忘記法則。如果心中有法執，就會自以為是地斷斷續續。應當達到筆忘手，手忘心的境界才可以。』曇穎於是默默地領會了其中的旨意，過了很久，他說：『就像石頭禪師所說：執著於事相原本就是迷惑，契合真理也並非是覺悟。既然說是契合真理，為什麼又說不是覺悟呢？』聰禪師說：『你認為這句話是藥語還是病語？』曇穎說：『是藥語。』聰禪師呵斥道：『你竟然……』
【English Translation】 English version: The pagoda is located east of the temple (details can be found in the biography).
(Year Yiwei) Emperor Hongji of the Liao Dynasty, Emperor Daozong, ascended the throne. He was the son of Emperor Xingzong. The reign year was changed to Qingning (reigned for forty-six years).
(Year Bingshen) The first year of Jiayou.
(Thirty-sixth year) On the first day of the first month of the fifth year, Chan Master Daguan Tanying passed away. He was born into the Qiu family of Qiantang. At the age of thirteen, he became a monk at Longxing Temple, with a particularly handsome and unique demeanor. He extensively read various books, and his poems and essays were mostly otherworldly. At the age of eighteen or nineteen, he traveled to the capital. At that time, Ouyang Wenzhonggong was in the examination hall, and Tanying recognized him and became close friends with him. Initially, he visited Chan Master Dayang Mingan and asked: 'The Dongshan school specially establishes the theory of partial and correct, ruler and minister. What is the intention?' Chan Master Mingan replied: 'It is about the matter before parents were born.' Tanying asked again: 'How to comprehend it?' Chan Master Mingan said: 'At midnight, the sky is clear and bright, but it is not revealed at dawn.' Tanying was confused and left. He went to Shimen to visit Chan Master Cong, explained Chan Master Mingan's words, and asked: 'What do you think, Master?' Chan Master Cong said: 'Dayang Chan Master is not wrong, but his mouth is too tight, and he has not fully explained it. This old monk does not think so.' Tanying asked: 'What is the matter before parents were born?' Chan Master Cong said: 'A lump of dung.' He also asked: 'What is the meaning of 'At midnight, the sky is clear and bright, but it is not revealed at dawn'?' Chan Master Cong said: 'A cat sleeping under a peony bush.' Tanying became even more puzzled and asked every day, but ultimately gained nothing. He cheered himself up and said: 'I must investigate this matter with my life. If I don't understand it, I will never leave the mountain.' One day, Chan Master Cong saw everyone engaged in general labor (collective work) and asked: 'Are you carrying firewood today?' Tanying replied: 'Yes, carrying firewood.' Chan Master Cong said: 'Chan Master Yunmen once asked: Do people carry firewood, or does firewood carry people? How should this be understood?' Tanying could not answer. So, Chan Master Cong placed his staff on the seat and said with a smile: 'This matter is like a person learning calligraphy. The strokes that can be imitated are skillful, and those that cannot be imitated are clumsy. Why is this so? Because you have not forgotten the rules. If you have attachment to the law, you will be self-righteous and intermittent. You should reach the state of the pen forgetting the hand, and the hand forgetting the mind.' Tanying then silently understood the meaning of it. After a long time, he said: 'As Chan Master Shitou said: Attachment to phenomena is originally delusion, and conformity to truth is also not enlightenment. Since it is said to be conformity to truth, why is it said not to be enlightenment?' Chan Master Cong said: 'Do you think this sentence is medicine or disease?' Tanying said: 'It is medicine.' Chan Master Cong scolded: 'You actually...'
以病為藥。又可哉。穎曰。事如函得蓋理如箭直鋒。妙寧有加者。而猶以為病。茲實未諭。聰曰。借其妙至走。亦止明事理而已。祖師意旨知識所不能到。矧事理乎。故世尊曰。理障礙正知見。事障能續生死。穎恍如夢覺曰。如何受用。聰曰。語不離窠臼。安能出蓋纏。穎嘆曰。才涉唇吻便落意思。皆是死門終非活路。辭去過京師。寓止駙馬都尉李端愿之園。日夕問道。一時公卿多就見聞其議論。隨機開悟李公問曰。地獄畢竟是有是無。答曰。諸佛向無中說有。眼見空花。太尉向有中覓無。手搘水月。堪笑眼前見牢獄不避。心外見天堂欲生。殊不知忻怖在心善惡成境太尉但了自心。自然無惑。曰心如何了。答曰。善惡都莫思量。又問。不思量後心歸何所。穎曰。且請太尉歸宅。穎東遊初住舒州香爐峰。移住潤州因聖太平之隱靜明之雪竇。又遷金山龍遊寺。嘉祐四年除夕。遣侍者持書別楊州刁景純學士曰。明旦當行。不暇相見。厚自愛。景純開書乃驚曰。當奈何。復書決別而已。中夜侯吏報。揚州馳書船將及岸。穎欣然遣撾鼓升座。敘出世本末謝裨贊叢林者。勸修勿怠。曰吾化當以賢監寺次補下座讀景純書畢。大眾擁步上方文。穎跏趺揮令各遠立。良久乃化。閱世七十有二。夏五十有三。
(己亥) ○歐陽修宋
【現代漢語翻譯】 現代漢語譯本： 以病為藥，可以嗎？穎禪師說：『事情就像盒子蓋住了東西一樣，道理就像箭一樣筆直鋒利。』如果妙處和寧靜還有增加，卻仍然認為這是病，這實在是沒明白。聰禪師說：『即使妙處達到極致，也只是明白事理而已。祖師的意旨，是知識所不能達到的，更何況是事理呢？』所以世尊說：『理障會障礙正確的知見，事障能延續生死。』穎禪師恍然大悟，說：『如何受用呢？』聰禪師說：『說話不離開舊的窠臼，怎麼能超出覆蓋的纏縛？』穎禪師嘆息道：『才一涉及唇舌，就落入意思之中，都是死路，終究不是活路。』 穎禪師告辭后前往京師，住在駙馬都尉李端愿的園子里，日夜問道。一時公卿很多都來拜訪，聽聞他的議論。他隨機開導，李公問：『地獄到底是有還是沒有？』穎禪師回答說：『諸佛向無中說有，就像眼睛看見空花(幻覺)。太尉向有中覓無，就像用手去支撐水中的月亮(虛幻)。真可笑，眼前看見牢獄卻不躲避，心外看見天堂卻想往生。殊不知喜悅和恐懼都在心中，善惡形成境界。太尉只要明白了自心，自然就沒有疑惑。』李公問：『心如何明白？』禪師回答說：『善惡都不要思量。』又問：『不思量后，心歸向何處？』穎禪師說：『且請太尉回家。』 穎禪師東遊，最初住在舒州香爐峰，後來移住潤州因聖太平之隱靜明之雪竇(地名)。又遷往金山龍遊寺。嘉祐四年除夕，派侍者拿著書信告別楊州刁景純學士說：『明天就要走了，沒空相見，好好保重。』景純打開書信，驚呼：『這可怎麼辦？』回信訣別而已。半夜，侯吏報告說：揚州快船將要靠岸。穎禪師高興地讓人敲鼓升座，敘述出世的本末，感謝贊助叢林的人，勸勉修行不要懈怠，說：『我圓寂后，由賢監寺依次遞補下座。』讀完景純的書信，大眾擁著步上方丈。穎禪師跏趺而坐，揮手讓大家遠離站立。過了很久才圓寂。享年七十二歲，僧臘五十三年。 (己亥) 歐陽修 宋
【English Translation】 English version: Is it acceptable to use illness as medicine? Ying Chan Master said, 'Matters are like a box covered with a lid, and principles are like arrows, straight and sharp.' If the subtlety and tranquility could still be increased, yet it is still considered an illness, then this is truly not understood. Cong Chan Master said, 'Even if the subtlety reaches its extreme, it is only understanding matters and principles. The ancestral teacher's intention cannot be reached by knowledge, let alone matters and principles.' Therefore, the World Honored One said, 'The obstacle of principle obstructs correct knowledge and views, and the obstacle of matter can continue birth and death.' Ying Chan Master suddenly realized and said, 'How to receive and use it?' Cong Chan Master said, 'Speaking without leaving the old rut, how can one go beyond the entanglements of the cover?' Ying Chan Master sighed, 'As soon as it involves the lips and tongue, it falls into meaning, all of which are dead ends and ultimately not living paths.' Ying Chan Master bid farewell and went to the capital, residing in the garden of the Imperial Son-in-Law Commandant Li Duanyuan, asking questions day and night. At that time, many high officials came to visit and hear his discussions. He enlightened them according to their needs. Lord Li asked, 'Is hell ultimately existent or non-existent?' Ying Chan Master replied, 'The Buddhas speak of existence from non-existence, like seeing empty flowers (illusions). Commandant seeks non-existence from existence, like supporting the moon in the water with his hands (illusory). It is laughable to see the prison in front of you and not avoid it, and to see paradise outside your mind and want to be born there. Little do you know that joy and fear are in the mind, and good and evil form the realm. Commandant, as long as you understand your own mind, you will naturally have no doubts.' Lord Li asked, 'How to understand the mind?' The Chan Master replied, 'Do not think about good or evil.' He asked again, 'After not thinking, where does the mind return?' Ying Chan Master said, 'Please return home, Commandant.' Ying Chan Master traveled east, first residing at Xianglu Peak in Shuzhou, and later moved to Runzhou, to the secluded Jingming of Yinsheng Taiping and Xue Dou (place names). He then moved to Longyou Temple in Jinshan. On New Year's Eve of the fourth year of Jiayou, he sent a servant to bid farewell to Scholar Diao Jingchun of Yangzhou, saying, 'I will be leaving tomorrow, and I don't have time to see you. Take care of yourself.' Jingchun opened the letter and exclaimed, 'What should I do?' He replied with a farewell letter. In the middle of the night, the guard reported that the fast boat from Yangzhou was about to dock. Ying Chan Master happily ordered the drums to be beaten and ascended the seat, narrating the beginning and end of his departure from the world, thanking those who sponsored the Sangha, and urging them to practice diligently, saying, 'After my passing, the virtuous supervisor will successively fill the lower seat.' After reading Jingchun's letter, the assembly crowded towards the abbot's room. Ying Chan Master sat in the lotus position, waving his hand to let everyone stand far away. After a long time, he passed away. He lived to be seventy-two years old, with fifty-three years as a monk. (Ji Hai) Ouyang Xiu Song
祁。修唐書成○修又撰五代史七十四卷。將舊唐史所載釋道之事。並皆刪去。惜哉。
(庚子) ○六月丞相曾公亮進新修唐書二百五十卷。
(三十七) 天衣義懷禪師。生陳氏。溫州樂清人。世以漁為業。母夢星隕于屋除而光照戶。遂娠。及生尤多奇。兒稚坐父船尾。漁得魚付懷。懷不忍串之。私投江中。父怒笞詬。甘甜之(不以介意。長游京師。依景德寺試經得度)時有言法華者。不測人也。行市中拊懷背曰臨濟德山去。初謁金鑾善禪師不契。后謁葉縣省公。又不契東遊洞庭翠峰。懷當營炊自汲澗折檐悟旨。顯公印可以為奇。辭去久無耗。有僧自淮上來曰。懷出世鐵佛矣。顯使誦提唱之語。譬如雁過長空影沈寒水。雁無遺蹤之意水無留影之心。顯激賞以為類己。先使慰撫之。乃敢通門人之禮。諸方服其精識。自鐵佛至天衣。五遷法席。皆荒涼處。懷至必幻出樓觀。晚以疾居池州杉山庵。弟子智才住杭之佛日。迎歸家侍劑藥。才如姑胥未還。懷促其歸至門。而懷已別眾。才問。卯塔已畢。如何是畢竟事懷堅拳示之。遂倒臥推枕而化。世壽七十二坐四十六夏。葬佛日山。崇寧中敕謚振宗大師。
(三十八 癸辰) 三月廿八日帝崩○歐陽文忠公昔官洛中。一日遊嵩山。卻去僕吏放意而往。至一山
【現代漢語翻譯】 現代漢語譯本： 祁。修撰《唐書》完成。修又撰寫《五代史》七十四卷，將舊《唐書》所記載的佛教和道教之事，全部刪去。可惜啊。
(庚子年) 六月，丞相曾公亮進獻新修的《唐書》二百五十卷。
(三十七) 天衣義懷禪師，姓陳，溫州樂清人。世代以打漁為業。他的母親夢見星辰墜落在屋檐，光芒照亮門戶，於是懷孕。出生後有很多奇異之處。年幼時坐在父親的船尾，打漁得來的魚交給義懷，義懷不忍心用繩子穿起來，偷偷地扔到江中。父親生氣地鞭打責罵他，他卻甘之如飴（不放在心上。長大後到京城遊歷，依靠景德寺的考試而得到度牒）。當時有位講解《法華經》的人，深不可測。在市場中拍著義懷的背說：『臨濟（Linji）和德山（Deshan）來了。』義懷最初拜謁金鑾善禪師，未能契合，後來拜謁葉縣省公，又不契合，於是向東遊歷洞庭翠峰。義懷負責做飯，親自汲水，折斷屋檐時領悟了禪旨。顯公認可他可以成為奇才。義懷辭別后很久沒有音訊。有僧人從淮河上來，說：『義懷在鐵佛寺開法了。』顯公讓人誦讀義懷的提唱之語：『譬如雁過長空，影子沉入寒水，雁沒有留下軌跡的意圖，水沒有留下影子的心思。』顯公非常讚賞，認為他與自己相似。先派人去慰問安撫他，義懷才敢以門人的禮節相待。各方都佩服他的精闢見識。從鐵佛寺到天衣寺，五次遷徙法席，都是荒涼的地方。義懷到后必定幻化出樓閣。晚年因病住在池州杉山庵。弟子智才住在杭州的佛日寺，迎接義懷回家侍奉湯藥。智才前往姑胥，還未返回，義懷催促他回來，智才剛到門口，義懷已經告別眾人。智才問：『卯塔（Mao Pagoda）已經完畢，如何是畢竟事？』義懷握緊拳頭向他示意，隨即倒臥，推開枕頭而圓寂。世壽七十二歲，坐禪四十六個夏天。葬在佛日山。崇寧年間，朝廷敕封謚號為振宗大師。
(三十八 癸辰年) 三月二十八日，皇帝駕崩。歐陽文忠公（Ouyang Wenzhong）以前在洛陽做官，一天遊覽嵩山（Song Mountain），辭退了僕人，隨意而行。到達一座山...
【English Translation】 English version: Qi. Completed the writing of the Tang Shu (History of the Tang Dynasty). Xiu also wrote the Wu Dai Shi (History of the Five Dynasties) in seventy-four volumes, deleting all Buddhist and Taoist matters recorded in the old Tang Shu. What a pity!
(Gengzi Year) In June, Prime Minister Zeng Gongliang presented the newly revised Tang Shu in two hundred and fifty volumes.
(Thirty-seven) Chan Master Tianyi Yihuai, surnamed Chen, was from Yueqing in Wenzhou. His family had been fishermen for generations. His mother dreamed of a star falling on the eaves of their house, with light illuminating the doorway, and then she became pregnant. After he was born, there were many unusual occurrences. As a child, he sat at the stern of his father's boat. When fish were caught, they were given to Yihuai, but he couldn't bear to string them up, so he secretly threw them into the river. His father angrily beat and scolded him, but he accepted it sweetly (not taking it to heart. When he grew up, he traveled to the capital and relied on the examination at Jingde Temple to obtain ordination). At that time, there was someone lecturing on the Lotus Sutra (Fahua Jing), who was unfathomable. In the market, he patted Yihuai's back and said, 'Linji (Linji) and Deshan (Deshan) have arrived!' Yihuai initially visited Chan Master Jinluan Shan but did not find accord. Later, he visited Ye County's Sheng Gong, but still did not find accord, so he traveled east to Dongting Cuifeng. Yihuai was in charge of cooking, personally drawing water, and understood the Zen message when the eaves broke. Xian Gong recognized that he could become a prodigy. Yihuai bid farewell, and there was no news for a long time. A monk came from the Huai River and said, 'Yihuai has opened a Dharma assembly at Tiefosi (Iron Buddha Temple)!' Xian Gong had someone recite Yihuai's teaching words: 'Like a wild goose flying across the long sky, its shadow sinks into the cold water. The goose has no intention of leaving a trace, and the water has no intention of retaining the shadow.' Xian Gong greatly admired him, considering him similar to himself. He first sent someone to comfort and appease him, and only then did Yihuai dare to treat him with the etiquette of a disciple. All quarters admired his insightful knowledge. From Tiefosi to Tianyisi (Tianyi Temple), he moved his Dharma seat five times, all to desolate places. After Yihuai arrived, he would surely conjure up pavilions and towers. In his later years, he lived in Shanshan Hermitage in Chizhou due to illness. His disciple Zhicai lived at Forisi (Buddha Sun Temple) in Hangzhou and welcomed Yihuai home to serve him medicine. Zhicai went to Gusu and had not yet returned when Yihuai urged him to return. Zhicai had just arrived at the door when Yihuai had already bid farewell to the assembly. Zhicai asked, 'The Mao Pagoda (Mao Pagoda) has been completed, what is the ultimate matter?' Yihuai clenched his fist to show him, then fell back, pushed away his pillow, and passed away. He lived to be seventy-two years old, having sat in meditation for forty-six summers. He was buried on Buddha Sun Mountain. During the Chongning era, the court posthumously conferred the title of Master Zhenzong.
(Thirty-eight, Guichen Year) On the twenty-eighth day of the third month, the Emperor passed away. Ouyang Wenzhong (Ouyang Wenzhong) used to be an official in Luoyang. One day, he visited Song Mountain (Song Mountain), dismissing his servants and going as he pleased. He arrived at a mountain...
寺。入門修竹滿軒。公休于殿陛。旁有老僧。閱經自若。與語不甚愿答。公心異之。曰道人住山久如。曰甚久也。又問。誦何經。曰法華經。公曰。古之高僧臨生死之際。類皆談笑脫去。何道致之耶。對曰。定慧力耳。又問。今乃寂寥無有何哉。老僧笑曰。古之人唸唸在定慧。臨終安得亂。今之人唸唸在散亂。臨終安得定。文忠大驚。不自知膝之屈也。謝希深嘗作文記其事。林間。
(三十九) 比京天缽寺重元禪師。出青州千乘縣孫氏。法嗣天衣。文潞公彥博出相鎮魏府。請住本寺。是夏別公示寂。茶毗煙到成舍利。公執瓶禱之。煙入。舍利填瓶。公乃竭志內典焉。
(四十 甲辰) 改治平。英宗署(太祖孫濮安懿王名讓之子。初名宗實。仁宗無子。立為皇子。賜名曙。韓琦司馬光定策立之。三十三歲即位。三十七歲崩在位四年)。
(四十一) 云峰文悅禪師南昌人。生於徐氏。七歲剃髮于龍興寺。短小粹美。有精識。年十九策杖游江淮。至筠州大愚。見屋老僧殘荒涼如傳舍。芝自提笠。日走市井。暮歸閉關。高枕悅無留意焉。欲裝包發去。將行而雨雨止。芝升座。曰大家相聚吃莖齏。喚作一莖齏入地獄如箭射。下座。無他語。悅大駭。夜造丈室。芝曰。來何所求。曰求佛心法。芝曰。法輪
不轉食輪先轉。後生趁有色力。何不為眾乞食。我忍饑不暇。暇為女說法乎。悅不違。即請行。及還移住西山翠巖。悅又往依之。夜詣丈室。芝曰。又欲求佛心法乎。女不念乍住屋壁疏漏。又寒雪。我日夜望女來為眾營炭。我忍寒不能。能為女說法乎。悅又不敢違。入城化炭還。時維那缺。悅夜造丈室。芝曰。佛法不怕爛卻堂司一職今以煩女。悅不得語而出。明日鳴犍椎堅請。悅有難色。拜起欲棄去。業已勤勞久因中止。然恨芝不去心。地坐后架。架下東破桶。盆自架而墮。忽開悟。頓見芝從前用處。走搭伽梨上寢堂。芝迎笑曰。維那且喜大事了畢。悅再拜汗下。不及吐一詞而去。服勤八年而芝歿。東遊三吳。所至叢林改觀。雪竇顯禪師尤敬畏之。每集眾茶橫。設特榻示禮異之。南昌移文請住翠峰。又遷云峰嘉祐七年七月八日昇座。辭眾說偈曰。住世六十六年。為僧五十九夏。禪流若問旨歸。鼻孔大頭向下。遂泊然而化。阇維得五色舍利。塔于禹溪之北(余如傳燈)。
(丙午) (三月彗現西方。庚申晨見於室。本大如月。長七尺許。丁巳昏見於昴。如太白。長丈有五尺。壬午孛於畢。如月。至五日。沒次年正月上崩于福寧殿矣)。
(四十二 丁未) 詔民間私造寺院屋宇及三十間者。可賜額曰壽聖
【現代漢語翻譯】 現代漢語譯本 『不轉食輪先轉』，是指你還沒開始為大眾乞食，就先想著自己的事情了。你現在年輕力壯，為什麼不為大眾乞食呢？我忍受飢餓都來不及，哪有空閑為你說法呢？』悅不敢違背，立即去乞食。之後，他回到西山翠巖居住，悅又去依止他。一天晚上，他去拜訪方丈室，芝說：『你又想求佛心法嗎？你沒看到我住的地方墻壁疏漏，又寒冷下雪，我日夜盼著你來為大家準備木炭。我忍受寒冷都來不及，怎麼能為你說法呢？』悅又不敢違背，進城化緣木炭回來。當時維那（寺院中的職務，負責管理僧眾事務）空缺，悅晚上去拜訪方丈室，芝說：『佛法不怕寺院管理職務空缺，現在就麻煩你擔任這個職務。』悅一句話也說不出來就離開了。第二天，他敲響犍椎（一種法器），堅決請求擔任維那，悅面有難色，拜別想要離開。芝說：『事業已經勤勞很久，如果中止就可惜了。』然而悅心中仍然怨恨芝，坐在後架（寺院中的一種設施）。后架下面有個破桶，盆子從架子上掉下來，悅忽然開悟，一下子明白了芝從前的用意。他跑去搭上伽梨（僧侶的袈裟）上寢堂，芝笑著迎接他說：『維那且喜大事了畢。』悅再次拜謝，汗流浹背，一句話也說不出來就離開了。他服勤八年，芝去世。悅東遊三吳（古代地名），所到之處的叢林都煥然一新。雪竇顯禪師尤其敬畏他，每次聚集大眾喝茶時，都設定特殊的座位，表示與衆不同的禮遇。南昌（地名）發文請他住持翠峰寺，後來又遷往云峰寺。嘉祐七年七月八日，他升座說法，辭別大眾說偈（佛教詩歌）說：『住世六十六年，為僧五十九個夏天。禪宗弟子如果問我禪宗的宗旨，鼻孔朝下。』於是安然而逝。火化后得到五色舍利（佛教聖物），建塔于禹溪之北（其餘的記載如同《傳燈錄》）。 （丙午）(三月彗星出現在西方。庚申日早晨在室內看到。彗星像月亮一樣大，長約七尺。丁巳日黃昏在昴宿星附近看到，像太白星一樣，長一丈五尺。壬午日在畢宿星附近出現孛星，像月亮一樣。到五日，消失。次年正月皇帝在福寧殿駕崩了）。 （四十二 丁未）詔令民間私自建造的寺院房屋，以及超過三十間的，可以賜予匾額，題為『壽聖』。
【English Translation】 English version 'If you don't turn the food wheel first, you turn it later,' meaning you're thinking of your own affairs before you've even started begging for the masses. You're young and strong now, why don't you beg for food for the masses? I don't even have time to endure hunger, how can I have the leisure to preach the Dharma for you?' Yue didn't dare to disobey and immediately went to beg for food. Afterwards, he returned to live in Cuiyan (Green Cliff) on West Mountain, and Yue went to rely on him again. One night, he visited the abbot's room, and Zhi said, 'Do you want to seek the Buddha-mind Dharma again? Don't you see that the walls of my dwelling are leaky, and it's cold and snowing, and I'm waiting day and night for you to come and prepare charcoal for everyone. I don't even have time to endure the cold, how can I preach the Dharma for you?' Yue didn't dare to disobey again and went into the city to beg for charcoal and returned. At that time, the post of director (Vina, a position in the monastery responsible for managing the affairs of the Sangha) was vacant, and Yue visited the abbot's room at night. Zhi said, 'The Buddha Dharma is not afraid of the vacancy of the monastery management position, now I'll trouble you to take on this position.' Yue left without saying a word. The next day, he rang the gavel (Qianchui, a kind of Dharma instrument) and firmly requested to take on the position of director, Yue looked embarrassed and bowed to leave. Zhi said, 'The work has been diligent for a long time, it would be a pity to stop.' However, Yue still resented Zhi in his heart and sat on the back shelf (a kind of facility in the monastery). There was a broken bucket under the back shelf, and a basin fell from the shelf, and Yue suddenly realized, and suddenly understood Zhi's previous intentions. He ran to put on the kasaya (Gali, a monk's robe) and went to the dormitory, Zhi greeted him with a smile and said, 'The director is happy that the great event is over.' Yue bowed again, sweating profusely, and left without saying a word. He served diligently for eight years, and Zhi passed away. Yue traveled east to the Three Wu (an ancient place name), and the forests he visited were all renewed. Zen Master Xuedou Xian especially respected and feared him, and every time he gathered the masses for tea, he set up special seats to show different etiquette. Nanchang (a place name) sent a document inviting him to preside over Cuifeng Temple, and later moved to Yunfeng Temple. On the eighth day of the seventh month of the seventh year of Jiayou, he ascended the seat to preach the Dharma, and bid farewell to the masses with a verse (Buddhist poetry) saying: 'I have lived in the world for sixty-six years, and have been a monk for fifty-nine summers. If Zen disciples ask me about the purpose of Zen, the nostrils point downwards.' Then he passed away peacefully. After cremation, he obtained five-colored relics (Buddhist sacred objects), and a pagoda was built north of Yuxi (the rest of the records are like the Transmission of the Lamp). (Bingwu) (In the third month, a comet appeared in the west. On the morning of Gengshen day, it was seen indoors. The comet was as big as the moon and about seven feet long. On the evening of Ding day, it was seen near the Pleiades, like Venus, one zhang and five chi long. On Renwu day, a comet appeared near the Hyades, like the moon. On the fifth day, it disappeared. In the first month of the following year, the emperor died in Funing Palace). (Forty-two, Dingwei) An edict was issued that private temples and houses built by the people, and those with more than thirty rooms, could be granted a plaque with the inscription 'Shousheng'.
悉存之。
大教東被一千年矣。
佛祖歷代通載卷第十八 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十九
嘉興路大中祥符禪寺住持華亭念常集
(一 戊申) 神宗頊(母曰宣仁聖烈皇后。高氏曹太后之甥也。幼與英宗同鞠后所。后為英宗配。生帝。自穎王為太子尋即位。三十八歲崩于福寧殿。葬永裕陵)改年熙寧(是年地動非常)遼國咸雍四年(是年金主阿骨打生)。
知諫院錢公輔言。遇歲饑。河決粥祠部以濟急。從之。
(二 辛亥) 是年三月十六日。圓通居訥禪師卒。字中敏。出於蹇氏。梓州中江人。少而英特。詩書過目成誦。年十一依漢州什邡竹林寺元昉。十七試法華得度。受具于穎真律師。以講學冠兩川。耆年多下之。會有禪者自南方還。稱祖道被天下。馬大師什邡人。應般若多羅讖蜀之豪俊以經論聞者如亮公。而亮棄徒隱西山。如鑒公而鑒焚疏鈔稱滴水莫敵巨海。訥憮然良久曰。汝知之乎。曰我不能知。子欲知之。何惜一往。訥於是出蜀。后游廬山得法于榮禪師。南康守程師孟請住歸宗。又遷圓通。仁宗皇帝聞其名。皇祐初。詔住京之凈因。訥稱目疾不能奉詔。有旨令舉自代。遂舉僧懷璉。禪學精深居某之右。于
【現代漢語翻譯】 現代漢語譯本 悉存之。
大教東被一千年矣。
佛祖歷代通載卷第十八 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第十九
嘉興路大中祥符禪寺住持華亭念常集
(一 戊申) 神宗頊（神宗頊(Shenzong Xu)，母后為宣仁聖烈皇后，是高氏曹太后的外甥。年幼時與英宗一同由曹太后撫養。曹太后為英宗選配妻子，生下了神宗。神宗從穎王被立為太子，不久即位。三十八歲時在福寧殿駕崩，葬于永裕陵）改年號為熙寧（熙寧(Xining)年間，當年發生了非常大的地震），遼國咸雍四年（咸雍(Xianyong)四年，當年金朝的君主阿骨打出生）。
知諫院錢公輔上奏說，遇到饑荒之年，黃河決堤，請求用祠部的糧食來救濟，皇帝聽從了他的建議。
(二 辛亥) 這年三月十六日，圓通居訥禪師圓寂。他的字是中敏，是蹇氏的後代，梓州中江人。他從小就聰明過人，詩書過目不忘。十一歲時依附於漢州什邡竹林寺的元昉。十七歲時在法華寺通過考試得以出家。在穎真律師門下受具足戒。他的講學才能在兩川一帶聞名，很多老人都來聽他講學。當時有禪者從南方回來，稱讚祖師的道法傳遍天下。馬大師是什邡人。應驗了般若多羅的預言，蜀地的豪傑以經論聞名的人，比如亮公，但是亮公拋棄弟子隱居西山。比如鑒公，鑒公焚燒疏鈔，稱讚一滴水無法與大海相比。居訥禪師沉默了很久說，『你知道嗎？』那人說：『我不知道。』居訥說：『你想要知道嗎？何必吝惜前往南方一趟呢？』於是居訥離開了蜀地。後來遊歷廬山，在榮禪師處得法。南康守程師孟請他住持歸宗寺。後來又遷往圓通寺。仁宗皇帝聽說了他的名聲，皇祐初年，下詔讓他住持京城的凈因寺。居訥禪師稱自己有眼疾，不能奉詔。皇帝下旨讓他舉薦人代替自己。於是他舉薦了僧人懷璉。懷璉禪學精深，在某人的右邊。
【English Translation】 English version All preserved.
The Great Teaching has been spread eastward for a thousand years.
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 18 Taisho Tripitaka, Volume 49, No. 2036, Comprehensive Records of Buddhas and Patriarchs Through the Ages
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 19
Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road
(1. Wu-Shen Year) Emperor Shenzong Xu (Emperor Shenzong Xu, his mother was Empress Xuānréng Shèngliè, the niece of Empress Dowager Gao of the Cao family. He was raised by Empress Dowager Cao along with Emperor Yingzong from a young age. Empress Dowager Cao arranged a marriage for Emperor Yingzong and bore Emperor Shenzong. Shenzong was made crown prince from Prince Ying and soon ascended the throne. He died at the age of thirty-eight in the Funing Palace and was buried in the Yongyu Mausoleum) changed the reign title to Xining (During the Xining era, there was a very large earthquake that year). It was the fourth year of the Xianyong era of the Liao Dynasty (In the fourth year of the Xianyong era, the Jin Dynasty ruler Aguda was born).
Qian Gongfu, the Admonishing Official, reported that in a year of famine, the Yellow River had breached its banks, and requested that the Ministry of Rites' grain be used for relief. The emperor followed his advice.
(2. Xin-Hai Year) On the sixteenth day of the third month of this year, Chan Master Jūne of Yuantong Monastery passed away. His courtesy name was Zhongmin, and he was a descendant of the Jian family, from Zhongjiang in Zizhou. He was intelligent from a young age and could recite poetry and books after reading them once. At the age of eleven, he became attached to Yuanfang of Zhulin Monastery in Shifang, Hanzhou. At the age of seventeen, he passed the examination at the Lotus Sutra Temple and was ordained. He received the full precepts from Vinaya Master Yingzhen. His lecturing skills were famous in the two Chuans, and many elderly people came to listen to his lectures. At that time, a Chan practitioner returned from the south, praising the ancestral Dharma as spreading throughout the world. Great Master Ma was from Shifang. It fulfilled the prophecy of Prajnatara, and the heroes of Shu who were famous for their scriptures and treatises, such as Gong Liang, but Gong Liang abandoned his disciples and lived in seclusion in the Western Mountains. Like Gong Jian, Gong Jian burned the commentaries and praised that a drop of water cannot compare to the vast ocean. Chan Master Jūne was silent for a long time and said, 'Do you know?' That person said, 'I do not know.' Jūne said, 'Do you want to know? Why be stingy about taking a trip to the south?' So Jūne left Shu. Later, he traveled to Mount Lu and obtained the Dharma from Chan Master Rong. Cheng Shimeng, the governor of Nankang, invited him to reside at Guizong Monastery. Later, he moved to Yuantong Monastery. Emperor Renzong heard of his fame, and in the early years of Huangyou, he issued an edict ordering him to reside at Jingyin Monastery in the capital. Chan Master Jūne claimed that he had an eye disease and could not accept the edict. The emperor issued an edict ordering him to recommend someone to replace him. So he recommended the monk Huailian. Huailian's Chan studies were profound, to the right of someone.
是璉應詔。引對問佛法大意。稱旨。天下賢訥知人。既老休居於寶積巖。無疾而化。世壽六十有二。坐四十有五夏。
(三 壬子) 明教契嵩禪師。字仲靈。藤州鐔津李氏子也。七歲出家。既受具。嘗戴觀音像誦其名號。一日十萬聲。經傳雜書靡不博究。得法洞山聰公。明道間從豫章西山歐陽氏昉借其家藏之書。讀于奉聖院。遂以佛五戒十善通儒之五常。著為原教篇。是時歐陽文忠公慕韓昌黎排佛。旴江李泰伯亦其流。嵩乃攜所業三謁泰伯。以儒釋吻合。且杭其說。李愛其文之高理之勝。因致書譽嵩于歐陽。既而居杭之靈隱。撰正宗記定祖圖。赍往京師。經開封府。投狀府尹王公素仲儀。以劄子進之曰。臣今有杭州靈隱寺僧契嵩。經臣陳狀稱。禪門傳法祖宗未甚分明。教門淺學各執傳記。古今多有爭競。故討論大藏備得禪門祖宗本末。因刪繁撮要撰成傳法正宗記一十二卷並畫祖圖一面。以正傳記謬誤。兼著輔教篇。印本一部三卷。上陛下書一封。並不干求恩澤。乞臣繳進。臣于釋教粗曾留心。觀其筆削注述。故非臆論。頗亦精緻。陛下萬機之暇。深得法樂。愿賜聖覽。如有可採乞降中書看詳。特與編入大藏目錄。取進止。仁廟覽其書可其奏。敕送中書。丞相韓魏公。參政歐陽文忠公。相與觀嘆。探經考證既無
【現代漢語翻譯】 現代漢語譯本：是璉（Shi Lian）應詔入宮。皇帝召見他並詢問佛法大意，璉的回答深得皇帝讚賞。天下人都認為他賢能且善於識人。年老后，他隱居在寶積巖（Baoji Rock），無疾而終，享年六十二歲，僧臘四十五年。
明教契嵩禪師（Mingjiao Qisong Chan Master），字仲靈（Zhongling），是藤州鐔津（Tengzhou Xinjin）李氏之子。七歲出家。受具足戒后，常戴觀音像並誦唸觀音名號，每日十萬聲。他對經書傳記等各種書籍都廣泛研究。他從洞山聰公（Dongshan Conggong）處得法。明道年間，他向豫章西山（Yuzhang Xishan）的歐陽昉（Ouyang Fang）借閱其家藏書籍，在奉聖院（Fengsheng Temple）研讀。於是他將佛教的五戒十善與儒家的五常融會貫通，著成《原教篇》。當時，歐陽文忠公（Ouyang Wenzhonggong）仰慕韓昌黎（Han Changli）的排佛思想，旴江（Xujiang）的李泰伯（Li Taibo）也是其中一員。契嵩於是攜帶自己的著作三次拜訪李泰伯，以儒釋兩家的觀點相互印證，並最終說服了他。李泰伯喜愛契嵩的文章高妙，道理精深，因此寫信向歐陽文忠公稱讚契嵩。之後，契嵩居住在杭州的靈隱寺（Lingyin Temple），撰寫了《正宗記》並繪製了《祖圖》，將其帶往京師。經過開封府（Kaifeng Prefecture）時，他向府尹王素仲儀（Wang Su Zhongyi）遞交了狀子，並通過札子進言道：『臣現在有杭州靈隱寺的僧人契嵩，經他陳述，禪門傳法祖宗尚未十分明確，教門淺學者各自執著于傳記，古今多有爭論。因此，他討論了大藏經，詳細瞭解了禪門祖宗的本末，於是刪繁就簡，撰寫成《傳法正宗記》一十二卷，並繪製了《祖圖》一面，以匡正傳記的謬誤，兼著《輔教篇》，印本一部三卷，並有上奏陛下的書信一封，並不求任何恩澤，懇請臣繳進。臣對佛教略有留心，觀其筆削注述，並非臆斷之論，頗為精緻。陛下在萬機之暇，能夠從中獲得法樂。愿陛下賜予聖覽。如有可取之處，懇請降旨中書省看詳，特別將其編入大藏經目錄，聽候進止。』仁宗皇帝（Renzong Emperor）閱覽了他的書，認可了他的奏請，敕令送往中書省。丞相韓魏公（Han Weigong），參政歐陽文忠公，相互觀賞讚嘆，探究經文考證，發現並無
【English Translation】 English version: Shi Lian was summoned to the palace. The emperor interviewed him, inquiring about the essence of Buddhist teachings. Lian's answers pleased the emperor. Everyone in the realm considered him virtuous and good at recognizing talent. In his old age, he retired to Baoji Rock, where he passed away peacefully without illness, at the age of sixty-two, with forty-five years as a monk.
Mingjiao Qisong Chan Master, with the courtesy name Zhongling, was the son of the Li family of Tengzhou Xinjin. He became a monk at the age of seven. After receiving the full precepts, he often wore a Guanyin (Avalokiteśvara) statue and recited her name, one hundred thousand times a day. He extensively studied various books, including scriptures and biographies. He received the Dharma from Dongshan Conggong. During the Mingdao era, he borrowed books from the collection of Ouyang Fang of Yuzhang Xishan, studying them at Fengsheng Temple. He then integrated the Five Precepts and Ten Virtues of Buddhism with the Five Constant Virtues of Confucianism, writing the 'Treatise on the Origin of Teachings' (Yuanjiao Pian). At that time, Ouyang Wenzhonggong admired Han Changli's anti-Buddhist ideas, and Li Taibo of Xujiang was also one of them. Qisong then carried his works and visited Li Taibo three times, using the perspectives of both Confucianism and Buddhism to corroborate each other, eventually persuading him. Li Taibo admired Qisong's writing for its excellence and profound reasoning, so he wrote a letter praising Qisong to Ouyang Wenzhonggong. Later, Qisong resided at Lingyin Temple in Hangzhou, where he wrote the 'Record of the Orthodox Lineage' (Zhengzong Ji) and drew the 'Map of the Ancestors' (Zu Tu), taking them to the capital. Passing through Kaifeng Prefecture, he submitted a petition to the prefect Wang Su Zhongyi, and through a memorial, he stated: 'I now have the monk Qisong from Lingyin Temple in Hangzhou, who has stated that the lineage of Dharma transmission in the Chan school is not yet very clear, and that shallow learners in the teaching school each cling to their own records, leading to much debate throughout history. Therefore, he discussed the Tripitaka, understood in detail the origins and ends of the Chan school ancestors, and then simplified and summarized it, writing the 'Record of the Orthodox Lineage of Dharma Transmission' in twelve volumes, and drawing a 'Map of the Ancestors' to correct the errors in the records, and also wrote the 'Supplementary Teachings' (Fujiao Pian), a printed edition in three volumes, along with a letter to His Majesty, not seeking any favors, and humbly requesting me to submit it. I have paid some attention to Buddhism, and observing his editing and annotations, they are not based on conjecture, but are quite refined. May Your Majesty, in your leisure from myriad affairs, be able to obtain Dharma joy from it. May Your Majesty grant it a sacred viewing. If there is anything of value, please order the Chancellery to review it in detail, and especially include it in the catalog of the Tripitaka, awaiting further instructions.' Emperor Renzong read his book and approved his request, ordering it to be sent to the Chancellery. Chancellor Han Weigong and Councilor Ouyang Wenzhonggong admired and praised it together, exploring the scriptures and examining the evidence, finding nothing
訛謬。於是朝廷旌以明教大師。賜書入藏。中書劄子有曰。權知開封府王索奏。杭州靈隱寺僧契嵩。撰成傳法正宗記並輔教編三卷。宜令傳法院于藏經收附。傳法院準此。由是名振海內。已而東還。屬蔡公襄為守延置佛日山。居數年退老於靈隱永安精舍熙寧五年示寂。阇維六根不壞者三。曰眼。曰舌。曰童真。與頂骨數珠為五。舍利紅白晶潔狀如大菽。葬于永安之左。
(四) 白雲守端禪師示寂。生衡之葛氏。幼工翰墨。不喜處俗。依茶陵郁山主剃髮。年二十餘參颙禪師。颙沒楊岐會公嗣居焉。一見端奇之。每與語終夕。一日忽問上人受業師。端曰。茶陵郁和上。曰吾聞其過溪有省作偈甚奇。能記不。端即誦曰。我有明珠一顆。久被塵勞羈鎖。今朝塵盡光生。照見山河萬朵。會大笑起去。端愕視左右。通夕不寐。明日求入室咨諭其事。時方歲旦。會曰。汝見昨日昨夜狐者么。端曰見。會曰。汝一籌不及渠。端又大駭曰。何謂也。會曰。渠愛人笑。汝怕人笑。端于言下大悟。辭去游廬山。圓通訥公見之自以為不及。舉住江州承天。又讓席以居之。而自處東堂。端時年二十八。自以前輩讓善叢林責己甚重。故敬嚴臨眾以公滅私。於是宗風大振。未幾訥公厭閑寂郡守至。自陳客情。太守惻然目端端笑唯唯而已。明日
【現代漢語翻譯】 現代漢語譯本： 謬誤。於是朝廷表彰他為明教大師，賜予經書收入藏經。中書省的公文寫道：『權知開封府王索上奏，杭州靈隱寺僧人契嵩，撰寫完成《傳法正宗記》並《輔教編》三卷，應該命令傳法院將它們收入藏經。』傳法院批準了此事。因此，契嵩的名聲震動全國。不久之後，他返回東方。適逢蔡襄擔任延州的太守，便將他安置在佛日山。在那裡住了幾年后，他退隱到靈隱永安精舍，在熙寧五年圓寂。火化后，有六根不壞的，分別是眼、舌、童真，加上頂骨和念珠，共五件。舍利呈紅白兩色，晶瑩潔凈，形狀像大豆。安葬在永安精舍的左側。 白雲守端禪師圓寂。他出生於衡州的葛氏家庭。從小擅長書法，不喜歡世俗生活。依止茶陵郁山主剃度出家。二十多歲時參訪颙禪師。颙禪師去世后，楊岐會的弟子接替住持。守端禪師一見到楊岐會的弟子，就覺得他非常奇特，常常和他徹夜長談。有一天，楊岐會的弟子忽然問：『上人的受業老師是誰？』守端禪師回答：『是茶陵郁和尚。』楊岐會的弟子說：『我聽說他過溪時有所領悟，作的偈語非常奇特，你能記得嗎？』守端禪師立刻背誦道：『我有一顆明珠，長久被塵勞束縛。今天塵埃散盡，光明顯現，照見山河萬朵。』楊岐會的弟子聽后大笑而去。守端禪師驚愕地看著左右，整夜無法入睡。第二天，他請求進入內室請教這件事。當時正值新年，楊岐會的弟子說：『你見到昨天昨夜的狐貍了嗎？』守端禪師說：『見到了。』楊岐會的弟子說：『你有一點比不上它。』守端禪師非常驚訝地說：『為什麼這樣說？』楊岐會的弟子說：『它喜歡別人笑，你害怕別人笑。』守端禪師在言下大悟。辭別后，他遊歷廬山。圓通訥公見到他，自認為不如他，推薦他住持江州承天寺，又讓出自己的席位給他，自己則住在東堂。當時守端禪師二十八歲。因為前輩禪師謙讓，善待叢林，他責備自己很深，所以恭敬嚴肅地對待大眾，以公正之心滅除私慾。因此，宗風大振。沒過多久，訥公厭倦了清閑寂寞，郡守來到寺廟，親自陳述客居的心情。太守同情地看著守端禪師，只是笑笑，連聲說『是是』。第二天
【English Translation】 English version: It was an error. Therefore, the court honored him as the Master of Mingjiao (Master Illuminating Doctrine), and bestowed scriptures to be included in the Tripitaka. The official document from the Central Secretariat stated: 'Wang Suo, the acting prefect of Kaifeng, reports that the monk Qisong (Eminent Monk Qisong) of Lingyin Temple (Soul's Retreat Temple) in Hangzhou, has completed the Records of the Legitimate Transmission of the Dharma and the three volumes of the Auxiliary Teachings Compilation, which should be ordered by the Translation Institute to be included in the Tripitaka.' The Translation Institute approved this. As a result, Qisong's name resonated throughout the country. Soon after, he returned to the East. At that time, Cai Xiang (Cai Xiang) was serving as the prefect of Yanzhou, and he placed Qisong at Mount Fori (Buddha's Sun Mountain). After living there for several years, he retired to the Yong'an Hermitage (Eternal Peace Hermitage) of Lingyin Temple, where he passed away in the fifth year of the Xining era. After cremation, there were three indestructible roots: the eyes, the tongue, and the pure conduct. Together with the skull and prayer beads, there were five items. The sarira (relics) were red and white, crystal clear, and shaped like large soybeans. He was buried to the left of Yong'an Hermitage. Zen Master Baiyun Shouduan (White Cloud Shouduan) passed away. He was born into the Ge family of Hengzhou. From a young age, he excelled in calligraphy and painting, and disliked secular life. He took tonsure under Abbot Yushan (Jade Mountain) of Chaling (Tea Mound). At the age of twenty, he visited Zen Master Yong (Zen Master Yong). After Zen Master Yong passed away, a disciple of Yangqi Hui (Yangqi Hui) succeeded him as abbot. As soon as he saw Shouduan, he found him very remarkable and often talked with him all night. One day, the disciple of Yangqi Hui suddenly asked: 'Who is your teacher?' Shouduan replied: 'It is Abbot Yu of Chaling.' The disciple of Yangqi Hui said: 'I heard that he had an enlightenment while crossing a stream and composed a very remarkable verse. Can you remember it?' Shouduan immediately recited: 'I have a bright pearl, long bound by worldly dust. Today the dust is gone, and the light appears, illuminating myriad mountains and rivers.' The disciple of Yangqi Hui laughed loudly and left. Shouduan looked around in astonishment and could not sleep all night. The next day, he requested to enter the inner room to inquire about this matter. It was New Year's Day. The disciple of Yangqi Hui said: 'Did you see the fox yesterday and last night?' Shouduan said: 'I saw it.' The disciple of Yangqi Hui said: 'You are one step behind it.' Shouduan was very surprised and said: 'Why do you say that?' The disciple of Yangqi Hui said: 'It likes people to laugh, but you are afraid of people laughing.' Shouduan had a great enlightenment upon hearing these words. After bidding farewell, he traveled to Mount Lu. When Yuantong Neigong (Perfect Penetration Neigong) saw him, he considered himself inferior to him and recommended him to be the abbot of Chengtian Temple (Bearing Heaven Temple) in Jiangzhou, and gave up his seat to him, while he himself lived in the East Hall. At that time, Shouduan was twenty-eight years old. Because the senior Zen masters were humble and kind to the Sangha, he blamed himself deeply, so he treated the public with respect and seriousness, and eliminated selfishness with impartiality. Therefore, the Zen tradition flourished greatly. Not long after, Neigong became tired of solitude, and the prefect came to the temple and personally expressed his feelings of being a guest. The prefect looked at Shouduan with sympathy, just smiled and said 'Yes, yes.' The next day
升座。曰昔法眼有偈曰。難難難是遣情難。淨盡圓明一顆寒。方便遣情猶不是。更除方便太無端。大眾且道。情作么生遣。喝一喝下座負包去。一眾大驚挽之。不可遂渡江。夏於五祖之間房。舒州小剎號法華。住持者如籠中鳥不忘飛去。舒守聞端高風。欲以觀其人。移文請居之。端欣然杖策來。衲子至無所容。士大夫賢之。及遷白雲。海會升座。顛視眾曰。鼓聲未擊已前。山僧未登座之際。好個古佛樣子。若人向此薦得。可謂古釋迦不前。今彌勒不后。更聽三寸舌頭帶出來虛。早已參差。須有辨參差眼方救得完全。乃曰。更與汝老婆。開口時。末上一句正道著。舉步時。末上一步正踏著。為什麼鼻孔不正。為尋常見鼻孔頑了。所以不肯放心。今日勸諸人發卻去。良久曰。一便下座。其門風悄拔類此。
(癸丑) 詔同天節日普度僧尼。
(五) 法師惠辯。字訥翁。華亭傅氏。號海月。受業普照。初遊學天竺明智一見奇之。即盡心學教觀。智將老。命居第一座。以代講。后八年明智。韶公俾繼主席。翰林沈遘治杭任威。見者多惶懼失據。辯從容如平生。遘異之。任以都僧正。東坡時為通守。作序以贈之曰。錢唐佛僧之盛。蓋甲天下。道德才智之士與妄庸巧偽之人。雜處其間。號為難齊。故僧正副之外。別
【現代漢語翻譯】 現代漢語譯本： 升座。說：『過去法眼禪師有偈語說：「難啊難，最難的是遣除情執。淨盡圓明，如一顆寒珠。用方便法遣除情執尚且不對，更去除方便法就太荒謬了。」各位，你們說，情執該如何遣除？』喝一聲，下座，背起行囊就走。眾人大驚，拉住他，沒能阻止他渡江。他在五祖寺和司空山之間的一間房子里住了下來。舒州有個小寺廟叫法華寺，住持就像籠中鳥一樣不忘飛走。舒州太守聽說圓悟克勤禪師的高風亮節，想看看他是什麼樣的人，就發文書請他去住持。圓悟克勤禪師欣然拄著枴杖來了，寺廟裡的僧人多得容不下。士大夫們都認為他很賢能。等到他遷往白雲寺，在海會升座時，圓悟克勤禪師環視眾人說：『鼓聲還沒敲響之前，山僧我還沒登上座位的時候，多好的一個古佛的樣子！如果有人能在這裡領會，就可以說是古釋迦牟尼佛不向前，今彌勒佛不向后。再聽聽這三寸舌頭帶出來的虛妄之言，早就參差不齊了。必須要有辨別參差的眼力才能完全救得回來。』於是說：『再告訴你們這些老太婆，開口說話時，最後一句正好說中。邁步走路時，最後一步正好踏中。為什麼鼻孔不正？因為尋常常見鼻孔，已經頑固了。所以不肯放心。今天勸各位放下它。』良久，說：『我這就下座。』他的門風悄然超拔，就是這樣。
(癸丑年) 皇帝下詔在同天節這一天普度僧尼。
(五年) 法師惠辯（Huibian），字訥翁（Ne'weng），華亭（Huating）人傅氏（Fu shi），號海月（Haiyue）。在普照寺（Puzhao Temple）受業。起初遊學到天竺寺（Tianzhutemple），明智（Mingzhi）禪師一見就覺得他很奇特，於是盡心學習天臺宗的教觀。明智禪師年老時，命他住在第一座，代替自己講經。八年後，明智禪師和韶公（Shaogong）讓他繼承了主持的位子。翰林沈遘（Shen Gou）治理杭州（Hangzhou），擔任威望很高的官職，人們見到他大多惶恐不安，不知所措。惠辯法師從容不迫，像平時一樣。沈遘覺得他很特別，任命他為都僧正。蘇軾（Su Shi）當時擔任通判，寫序贈送給他，說：『錢塘（Qiantang）的佛寺僧人興盛，大概是天下第一。道德才智之士和妄庸巧偽之人，混雜在其中，號稱很難整齊。所以除了僧正和副僧正之外，另外……』
【English Translation】 English version: Ascending the seat, he said: 'In the past, Dharma Eye (Fayan, a Chan master) had a verse that said: 'Difficult, difficult, the most difficult is to relinquish emotional attachments. Pure and completely bright, like a cold pearl. Using expedient means to relinquish emotional attachments is still not right; to further remove the expedient means is too absurd.' Everyone, tell me, how should emotional attachments be relinquished?' He shouted, descended from the seat, and left with his baggage. The crowd was shocked and tried to stop him, but they could not prevent him from crossing the river. He stayed in a house between the Fifth Patriarch Monastery (Wuzu Temple) and Sikong Mountain. In Shuzhou, there was a small temple called Fahua Temple (Fahua Temple), whose abbot, like a caged bird, did not forget to fly away. The prefect of Shuzhou heard of Yuanwu Keqin's (Yuanwu Keqin, a Chan master) noble character and wanted to see what kind of person he was, so he sent a document inviting him to be the abbot. Yuanwu Keqin gladly came with his staff, and the monks in the temple were so numerous that there was no room for them. The scholar-officials all considered him virtuous. When he moved to Baiyun Temple (Baiyun Temple) and ascended the seat at Haihui, Yuanwu Keqin looked around at the crowd and said: 'Before the drum sounds, before this mountain monk ascends the seat, what a good appearance of an ancient Buddha! If someone can understand this here, it can be said that the ancient Shakyamuni Buddha does not go forward, and the present Maitreya Buddha does not go backward. Listen again to the false words brought out by this three-inch tongue; they are already uneven. One must have the eye to distinguish the unevenness in order to completely save it.' Then he said: 'Let me tell you old women again, when you open your mouth to speak, the last sentence is exactly right. When you take a step, the last step is exactly right. Why are your nostrils not straight? Because you see your nostrils so often that they have become stubborn. Therefore, you are unwilling to let go. Today, I advise you all to let it go.' After a long time, he said: 'I will now descend from the seat.' His style was quietly outstanding, like this.
(Gui Chou Year) The emperor issued an edict to universally ordain monks and nuns on the day of Tongtian Festival.
(Year Five) Dharma Master Huibian (Huibian), styled Ne'weng (Ne'weng), was a member of the Fu (Fu) family from Huating (Huating), and was known as Haiyue (Haiyue). He received his training at Puzhao Temple (Puzhao Temple). Initially, he traveled to Tianzhu Temple (Tianzhutemple) to study, and Master Mingzhi (Mingzhi) was amazed by him at first sight, so he wholeheartedly studied the teachings and contemplations of the Tiantai school. When Master Mingzhi was old, he ordered him to live in the first seat and lecture in his place. Eight years later, Master Mingzhi and Shaogong (Shaogong) had him succeed to the position of abbot. Hanlin Shen Gou (Shen Gou) governed Hangzhou (Hangzhou) and held a position of great prestige, and people were mostly fearful and at a loss when they saw him. Dharma Master Huibian was calm and composed, as usual. Shen Gou found him to be extraordinary and appointed him as the chief of the Sangha. Su Shi (Su Shi) was then serving as a vice-prefect and wrote a preface to present to him, saying: 'The Buddhist temples and monks of Qiantang (Qiantang) are probably the most prosperous in the world. Those with morality, talent, and wisdom are mixed in with those who are foolish, mediocre, and deceitful, and it is said to be difficult to bring them into order. Therefore, in addition to the chief of the Sangha and the deputy chief of the Sangha, there is also...'
補都僧正一員。簿書案牒奔走將迎之勞。專責副正以下。而都師總領要略。實以解行表眾而已。師既蒞職。凡管內寺院虛席者。即涓日會諸剎及座下英俊。開問義科場。設棘圍糊名考校。十問五中者為中選。不及三者為降等。然後隨院等差以次補名。由是諸山仰之。咸以為則。講授二十五年。學者當及千人。晚年倦於勤。歸隱草堂。熙寧六年七月十七日。旦起盥濯。告眾就別。合掌跏趺而化。初辨遺言。須東坡至方闔龕。四日坡至。見跏趺如生。其頂尚溫。坡盡敬而去。
(丁巳) 荊國公王安石。奏施金陵舊第為寺。請真凈克文住持。賜額曰保寧。
(戊午) 改元豐。
(庚申) 慈聖光獻太后。是歲二月崩。會京城千座法師于慶壽殿齋。例賜椹服師名○製革相國寺六十四院。為二禪八律。詔宗本禪師住惠林。引對於延和殿問法。
(六 辛酉) 吉州慶閑禪師示寂。出卓氏福州人也。法嗣南禪師。茶毗煙至舍利遍佈四十餘里。蘇子由為銘。
(癸亥) 京城創法雲寺成。
(七) 舒州投子。名義青。本青社人。李氏子也。七齡穎異。去妙相寺出家。十五試法華得度。為大僧。其師使習百法論。嘆曰。三祇途遠。自困何益哉。入洛中聽華嚴五年。反觀文字一切如肉受串。
【現代漢語翻譯】 現代漢語譯本 補都僧正（Bǔ dōu sēng zhèng，官名）一名，負責簿書案卷的奔走和迎來送往的勞務，這些事務專門由副僧正以下的人負責。而都師（dū shī，僧官名）總領綱要，實際上是以解行（jiě xíng，理解和實踐）來作為眾人的表率而已。都師既然就任職位，凡是管轄範圍內的寺院有空缺的，就選擇吉日會集各寺院以及座下的英俊之士，開設問義科場，設定考場糊名考試，十題答對五題的算中選，不及三題的算降等。然後按照寺院的等級依次補缺。因此各寺院都仰仗他，都把他作為準則。講授佛法二十五年，學生當有近千人。晚年厭倦于辛勤，歸隱草堂。熙寧六年七月十七日，早晨起來洗漱完畢，告訴眾人就此告別，合掌跏趺（jiā fū，佛教坐禪姿勢）而圓寂。當初留下遺言，須等蘇東坡（Sū Dōngpō，人名）到后才能封龕（hé kān，封閉棺材）。四天後蘇東坡趕到，看見他跏趺坐著如同活著一般，頭頂尚有餘溫。蘇東坡恭敬地拜別離去。
（丁巳年）荊國公王安石（Jīng guó gōng Wáng Ānshí，人名），上奏將金陵（Jīnlíng，地名，今南京）的舊宅捐獻出來作為寺廟，請求真凈克文（Zhēn jìng Kèwén，人名）擔任住持，皇帝賜寺廟名為保寧（Bǎoníng）。
（戊午年）改年號為元豐（Yuán fēng）。
（庚申年）慈聖光獻太后（Cí shèng guāng xiàn tàihòu，人名）于這年二月駕崩。朝廷在慶壽殿（Qìng shòu diàn，宮殿名）舉行千座法師齋會，按照慣例賜予法師們椹服（zhēn fú，僧服）。朝廷下令將相國寺（Xiàng guó sì，寺廟名）的六十四個院落改為二禪八律（èr chán bā lǜ，佛教宗派），詔令宗本禪師（Zōng běn chánshī，人名）住持惠林寺（Huì lín sì，寺廟名），在延和殿（Yán hé diàn，宮殿名）召見並詢問佛法。
（辛酉年）吉州（Jízhōu，地名）慶閑禪師（Qìng xián chánshī，人名）圓寂。慶閑禪師俗家姓卓（Zhuō），是福州（Fúzhōu，地名）人，是南禪師（Nán chánshī，人名）的法嗣。荼毗（chá pí，火葬）后，煙霧中出現舍利（shè lì，佛教聖物），遍佈四十餘里。蘇子由（Sū Zǐyóu，人名）為他撰寫銘文。
（癸亥年）京城（Jīngchéng，地名，今北京）新建的法雲寺（Fǎ yún sì，寺廟名）建成。
（某年）舒州（Shūzhōu，地名）投子（Tóuzǐ，山名），名叫義青（Yì qīng，人名），原是青社（Qīng shè，地名）人，姓李（Lǐ）。七歲時就聰穎異常，到妙相寺（Miào xiàng sì，寺廟名）出家。十五歲時參加法華經（Fǎ huá jīng，佛經名）的考試而得度（dé dù，獲得出家資格），成為大僧（dà sēng，高級僧侶）。他的師父讓他學習《百法論》（Bǎi fǎ lùn，佛教論著名），他嘆息道：『三大阿僧祇劫（sān qí tú yuǎn，極長的時間）的修行道路遙遠，自己困於這些有什麼用呢？』於是到洛陽（Luòyáng，地名）聽講《華嚴經》（Huá yán jīng，佛經名）五年，反觀文字，覺得一切都像用肉串起來一樣沒有意義。
【English Translation】 English version The Bodu Sengzheng (補都僧正, an official title) was responsible for the labor of handling documents and welcoming guests, tasks specifically handled by those below the rank of Deputy Sengzheng. The Dushi (都師, a monastic official title) oversaw the essentials, truly serving as a model for the community through understanding and practice (解行). Once the Dushi assumed office, whenever a temple within his jurisdiction had a vacancy, he would select an auspicious day to gather monks from various temples and talented individuals from his disciples to hold an examination on the meaning of the scriptures. He would set up a restricted examination hall and conduct anonymous testing. Those who answered five out of ten questions correctly would be considered selected, while those who answered less than three correctly would be demoted. Then, positions would be filled in order according to the rank of the temple. Consequently, all the temples relied on him and regarded him as the standard. He lectured on the Dharma for twenty-five years, and his students numbered nearly a thousand. In his later years, weary of his duties, he retired to a thatched cottage. On the seventeenth day of the seventh month of the sixth year of the Xining era, he arose in the morning, washed, bid farewell to the assembly, and passed away in the lotus position (跏趺, a meditative posture). He left instructions that his coffin should not be sealed until Su Dongpo (蘇東坡, a person's name) arrived. Four days later, Su Dongpo arrived and saw him sitting in the lotus position as if alive, with warmth still remaining on his head. Su Dongpo paid his respects and departed.
In the year of Dingsi, the Duke of Jing, Wang Anshi (王安石, a person's name), petitioned to donate his old residence in Jinling (金陵, a place name, modern Nanjing) to be used as a temple. He requested that Zhenjing Kewen (真凈克文, a person's name) be appointed as the abbot, and the emperor bestowed the name Baoning (保寧) upon the temple.
In the year of Wuwu, the reign title was changed to Yuanfeng (元豐).
In the year of Gengshen, Empress Dowager Cisheng Guangxian (慈聖光獻太后, a person's name) passed away in the second month of this year. A gathering of a thousand Dharma masters was held at the Qingshou Hall (慶壽殿, a palace name) for a vegetarian feast. The Dharma masters were granted mulberry robes (椹服) as customary. An edict was issued to convert the sixty-four courtyards of Xiangguo Temple (相國寺, a temple name) into two Chan and eight Vinaya (二禪八律) institutions. Zen Master Zongben (宗本禪師, a person's name) was ordered to reside at Huilin Temple (惠林寺, a temple name), and he was summoned to the Yianhe Hall (延和殿, a palace name) to be questioned about the Dharma.
In the year of Xinyou, Chan Master Qingxian of Jizhou (吉州, a place name) passed away. Chan Master Qingxian's lay surname was Zhuo (卓), and he was from Fuzhou (福州, a place name). He was a Dharma heir of Zen Master Nan (南禪師, a person's name). After cremation (荼毗), relics (舍利) appeared in the smoke and spread over forty li. Su Ziyou (蘇子由, a person's name) wrote an inscription for him.
In the year of Guihai, Fayun Temple (法雲寺, a temple name) was completed in the capital (京城, a place name, modern Beijing).
In a certain year, Touzi (投子, a mountain name) of Shuzhou (舒州, a place name), named Yiqing (義青, a person's name), was originally from Qingshe (青社, a place name) and his surname was Li (李). At the age of seven, he was exceptionally intelligent and went to Miaoxiang Temple (妙相寺, a temple name) to become a monk. At the age of fifteen, he passed the examination on the Lotus Sutra (法華經) and was ordained, becoming a senior monk (大僧). His teacher had him study the Hundred Dharmas Treatise (百法論), but he sighed and said, 'The path of three asamkhya kalpas (三大阿僧祇劫) is far, what is the use of confining myself to these?' He went to Luoyang (洛陽, a place name) to listen to lectures on the Avatamsaka Sutra (華嚴經) for five years. Reflecting on the words, he felt that everything was like meat skewered together, without meaning.
處處同其義味。嘗講至於法慧菩薩偈曰。即心自性。忽猛省曰。法離文字。寧可講乎。即棄去遊方至浮山。時圓鑒遠公。退席居會聖巖。夢得俊鷹畜之。既覺而青適至。遠以為吉徴。加意延禮之。留止三年。遠問外道問佛。不問有言不問無言時如何。世尊默然。汝如何會。青擬進語。遠驀以手掩其口。於是青開悟拜記。遠曰。汝妙悟玄微耶。對曰。設有妙悟也須吐卻。時有資侍者在旁曰。青華嚴今日如病得汗。青回顧曰合取狗口。汝更忉忉我即便嘔。服勤又三年。浮山以大陽皮履布裰付之曰。代吾續洞上之風。吾住世非久。善自護持。母留此間。青遂辭出山。閱大藏於廬山惠日寺。熙寧六年還龍舒。道俗請住白雲山海會寺。計其得法之歲。至此適幾十年。又八年移投子山。道望日遠。禪者日增。異苗蕃茂果符前讖。青平生不畜長物。弊衲楮衾而已。初開山慈濟有記曰。吾塔若紅。是吾再來。邦人偶修飾其塔。作瑪瑙色。未幾而青領院事。山中素無水。眾每以為病。忽有泉出山石間。甘涼清潔。郡守賀公名為再來泉。元豐六年四月末示微疾。以書辭郡官諸檀越。五月四日灌沐升座別眾罷。寫偈曰。兩處住山。無可助道。珍重諸人。不須尋討。遂泊然而化。阇維收靈骨舍利。塔于寺之西北三峰庵之後。閱世五十有二。坐夏
【現代漢語翻譯】 現代漢語譯本：
處處都與它的意義和韻味相符。曾經講到法慧菩薩的偈語時說：『即心自性』。忽然猛然醒悟說：『法離開了文字，怎麼可以講呢？』於是就離開了那裡，四處遊歷，來到了浮山。當時圓鑒遠公（圓鑒遠禪師）退居到會聖巖。夢見得到一隻俊美的鷹並飼養它。醒來后，正好青（投子青禪師）到了。遠公認為這是吉祥的徵兆，更加禮遇他，讓他住了下來，住了三年。遠公問：『外道問佛，不問有言，不問無言時，世尊沉默不語，你如何理解？』青正要說話，遠公突然用手摀住他的嘴。於是青開悟，行拜禮表示感謝。遠公說：『你巧妙地領悟了玄妙的道理了嗎？』青回答說：『即使有巧妙的領悟，也必須吐出來。』當時有位名叫資的侍者在旁邊說：『青華嚴今天好像病了出了汗一樣。』青回頭說：『閉上你的狗嘴！你再嘮叨，我就要嘔吐了。』又服侍了三年。浮山將大陽的破舊鞋子和粗布短褂交給他說：『你代替我延續洞山（曹洞宗）的宗風。我住在世上的時間不長了，好好地護持。不要留在這裡。』青於是告辭離開了浮山。在廬山惠日寺閱讀大藏經。熙寧六年回到龍舒。道士和百姓請他住在白雲山海會寺。計算他得法的年份，到這時恰好幾十年。又過了八年，移居到投子山。他的道望日益遠大，禪者日益增多。奇異的苗木繁茂生長，果真應驗了之前的預言。青平生不積蓄多餘的物品，只有破舊的僧衣和粗紙被子而已。當初開山慈濟寺時，有記載說：『我的塔如果變成紅色，就是我再來。』當地人偶爾修飾他的塔，把它做成瑪瑙色。沒過多久，青就主持了寺院事務。山中向來沒有水，眾人都為此感到困擾。忽然有泉水從山石間涌出，甘甜清涼。郡守賀公將它命名為再來泉。元豐六年四月末，他略微感到不適。寫信辭別郡官和各位施主。五月四日，沐浴后升座，與大眾告別完畢。寫下偈語說：『兩處住山，無可助道。珍重諸人，不須尋討。』於是安然而逝。火化后，收取了他的靈骨舍利，建塔于寺的西北三峰庵之後。享年五十二歲，坐禪一夏。
【English Translation】 English version:
Everywhere it coincided with its meaning and flavor. Once, when lecturing on the verse of Bodhisattva Dharma-wisdom (Fahui Pusa), which says, 'The very mind is the self-nature,' he suddenly awoke and said, 'If the Dharma is apart from words, how can it be lectured?' Thereupon, he left and traveled to Fushan. At that time, Yuanjian Yuan Gong (Zen Master Yuanjian Yuan) had retired to Huishanyan. He dreamed of obtaining a fine hawk and raising it. Upon waking, Qing (Zen Master Touzi Qing) arrived. Yuan Gong considered it an auspicious sign and treated him with even greater respect, allowing him to stay for three years. Yuan Gong asked, 'When a heretic asks the Buddha, not asking about speech, not asking about non-speech, how does the World-Honored One remain silent? How do you understand it?' As Qing was about to speak, Yuan Gong suddenly covered his mouth with his hand. Thereupon, Qing attained enlightenment and bowed in gratitude. Yuan Gong said, 'Have you subtly realized the profound mystery?' Qing replied, 'Even if there is subtle realization, it must be spat out.' At that time, an attendant named Zi was nearby and said, 'Qing Huayan today seems to be sweating as if from an illness.' Qing turned around and said, 'Shut your dog mouth! If you keep chattering, I will vomit.' He served for another three years. Fushan gave him Daya's worn-out shoes and coarse cloth robe, saying, 'Replace me in continuing the style of Dongshan (Caodong School). I will not live in this world for long, so take good care. Do not stay here.' Qing then bid farewell and left Fushan. He read the Great Treasury of Scriptures at Huiri Temple on Mount Lu. In the sixth year of Xining, he returned to Longshu. Taoists and common people invited him to reside at Haihui Temple on Baiyun Mountain. Counting the years since he attained the Dharma, it had been several decades. After another eight years, he moved to Touzi Mountain. His reputation for virtue grew daily, and the number of Chan practitioners increased. Strange seedlings grew luxuriantly, truly fulfilling the previous prophecy. Qing never accumulated extra possessions in his life, only a worn-out robe and a coarse paper quilt. When Ciji Temple was first opened, it was recorded, 'If my pagoda turns red, it is my return.' The locals occasionally renovated his pagoda, making it the color of agate. Not long after, Qing took charge of the temple affairs. There had never been water in the mountains, and the people were troubled by it. Suddenly, a spring gushed forth from the mountain rocks, sweet and cool. Prefect He named it the Reappearance Spring. At the end of the fourth month of the sixth year of Yuanfeng, he felt slightly unwell. He wrote letters to bid farewell to the prefectural officials and all the benefactors. On the fourth day of the fifth month, he bathed, ascended the seat, and finished bidding farewell to the assembly. He wrote a verse saying, 'Living in two mountains, there is nothing to aid the Way. Cherish you all, there is no need to seek.' Then he passed away peacefully. After cremation, his spiritual bone relics were collected, and a pagoda was built behind the Three Peaks Hermitage in the northwest of the temple. He lived for fifty-two years and sat in meditation for one summer.
三十有七。無為子楊杰為贊其像曰。一隻履兩牛皮。金鳥啼處木雞飛。半夜賣油翁發笑。白頭生得黑頭兒。有得法上首一。名道楷禪師。
(八 甲子) 司馬光表進所編書。賜名資治通鑑。帝親制序。授資政殿學士。嘗作秀水真如華嚴法堂記曰。壬辰歲夏四月。僧清辨踵門來告曰。清辨秀州真如草堂僧也。真如故有講堂。痹狹不足以庥學者。清辨與同術惠宗治而新之。今高顯矣。愿得子之文。刻諸石以諗來者。光謝曰。光文不足以辱石刻。加平生不習佛書。不知所以云者。師其請諸他人。曰清辨所不敢請也。故維子之歸。而子又何辭。光固辭不獲。乃言曰。師之為是堂也。其志何如。曰清辨之為是堂也。屬堂中之人而告之曰。二三子茍能究明吾佛之書。或不能則將取於四方之能者。皆伏謝不能。然後相率抵精嚴寺迎沙門道歡而師之。又屬其徒而告之曰。凡我二三子。肇自今以及於后。相與協力同志。堂圮則扶之。師缺則補之以至於金石可弊山淵可平。而講肄之聲不可絕也。光曰。師之志則美矣。抑光雖不習佛書。亦嘗剽聞佛之為人矣。夫佛蓋西域之賢者。其為人也。清儉而寡慾。慈惠而愛物。故服弊補之衣。食蔬糲之食。巖居野處斥妻屏子。所以自奉甚約而憚于煩人也。雖草木蟲魚。不敢妄殺。蓋欲與物並生
【現代漢語翻譯】 三十有七。無為子楊杰為贊其像曰：『一隻履兩牛皮，金鳥啼處木雞飛，半夜賣油翁發笑，白頭生得黑頭兒。』有得法上首一，名道楷禪師。 （八 甲子）司馬光表進所編書，賜名《資治通鑑》（一部編年史）。帝親制序，授資政殿學士。嘗作秀水真如華嚴法堂記曰：『壬辰歲夏四月，僧清辨踵門來告曰：清辨秀州真如草堂僧也。真如故有講堂，痹狹不足以庥學者。清辨與同術惠宗治而新之，今高顯矣。愿得子之文，刻諸石以諗來者。』光謝曰：『光文不足以辱石刻，加平生不習佛書，不知所以云者。師其請諸他人。』曰：『清辨所不敢請也。故維子之歸，而子又何辭？』光固辭不獲，乃言曰：『師之為是堂也，其志何如？』曰：『清辨之為是堂也，屬堂中之人而告之曰：二三子茍能究明吾佛之書，或不能則將取於四方之能者。』皆伏謝不能，然後相率抵精嚴寺迎沙門道歡而師之。又屬其徒而告之曰：『凡我二三子，肇自今以及於后，相與協力同志，堂圮則扶之，師缺則補之以至於金石可弊山淵可平，而講肄之聲不可絕也。』光曰：『師之志則美矣。抑光雖不習佛書，亦嘗剽聞佛之為人矣。夫佛蓋西域之賢者，其為人也，清儉而寡慾，慈惠而愛物，故服弊補之衣，食蔬糲之食，巖居野處斥妻屏子，所以自奉甚約而憚于煩人也。雖草木蟲魚，不敢妄殺。蓋欲與物並生。』
【English Translation】 Thirty-seven. Wuweizi Yang Jie praised his image, saying: 'One shoe, two cowhides; the golden bird cries where the wooden rooster flies; the oil seller laughs in the middle of the night; white hair grows into black hair.' There is one foremost disciple who attained the Dharma, named Chan Master Daokai. (Eight Jiazi) Sima Guang presented the book he compiled, which was named Zizhi Tongjian (Comprehensive Mirror to Aid in Governance). The Emperor personally wrote the preface and granted him the title of Academician of the Zizheng Hall. He once wrote a record for the Huayan Dharma Hall of Zhenru in Xiushui, saying: 'In the fourth month of summer in the Ren Chen year, the monk Qingbian came to my door and said: Qingbian is a monk of the Zhenru thatched cottage in Xiuzhou. Zhenru originally had a lecture hall, but it was cramped and insufficient for scholars to study in. Qingbian and his fellow practitioner Huizong renovated it, and now it is tall and prominent. I wish to obtain your writing to be engraved on stone to inform those who come later.' Guang declined, saying: 'My writing is not worthy of being engraved on stone, and moreover, I have never studied Buddhist scriptures in my life, so I do not know what to say. Master, please ask others.' He said: 'Qingbian dares not ask others. Therefore, I have come to you, so why do you refuse?' Guang firmly declined but could not refuse, so he said: 'Master, what is your aspiration in building this hall?' He said: 'Qingbian's aspiration in building this hall is to tell the people in the hall: If you can thoroughly understand the books of our Buddha, or if you cannot, then we will seek those who are capable from all directions.' They all bowed and admitted their inability, and then they went together to Jingyan Temple to welcome the Shramana Daohuan as their teacher. He also told his disciples: 'All of you, from now on, must work together with one heart and one mind. If the hall collapses, support it; if the teacher is missing, replace him, so that even if metal and stone can be worn away and mountains and valleys can be leveled, the sound of lectures and studies must not be interrupted.' Guang said: 'Master's aspiration is beautiful. Although I have not studied Buddhist scriptures, I have heard of the Buddha's character. The Buddha was a wise man from the Western Regions. His character was pure, frugal, and with few desires; compassionate and loving to all things. Therefore, he wore patched clothes, ate coarse food, lived in caves and fields, and rejected his wife and children. Therefore, he was very frugal in his own needs and reluctant to bother others. He dared not kill even plants, trees, insects, and fish. He wanted to live together with all things.'
而不相害也。凡此之道皆以涓潔其身。不為物累。蓋中國於陵子仲焦先之徒近之矣。聖人之德周。賢者之德遍。周者無不覆。而末流之人猶未免棄本而背原。況其偏者乎。故後世之為佛書者。日遠而日訛。莫不侈大其師之言而附益之。以淫怪誣罔之辭。以駭俗人而取世資厚。自豐殖不知厭極。故一衣之費或百金。不若綺紈之為愈也。一飯之直或萬錢。不若膾炙之為省也。高堂鉅室以自奉養。佛之志豈如是哉。天下事佛者莫不然。而吳人為甚。師之為是堂。將以明佛之道也。是必深思于本原而勿放蕩于末流。則斯堂為益也。豈其細哉。
(九) 金國李屏山曰。蘇軾作司馬光墓誌云。公不喜佛曰。其精微大抵不出于吾書。其誕吾不信。嗟乎聰明之障人如此其甚耶。同則以為出於吾書。異則以為誕而不信。適足以自障其聰惠而已。聖人之道。其相通也。如有關龠。其相合也。如有符璽。相距數千里。如處一室。相繼數萬世。如在一席。故孔子曰。西方有聖人焉。莊子曰。萬世之後一遇大聖而知其解者。是旦暮遇之也。其精微處安得不同。列子曰。古者神聖之人。先會鬼神魑魅。次達八方人民。末聚禽獸蟲蛾。備知萬物情態。悉解異類音聲。其所教訓無遺逸焉。何誕之有。孔子游方之內。故六合之外存而不論。鄒衍列
【現代漢語翻譯】 現代漢語譯本：並且不互相侵害。所有這些道理都要求潔身自好，不被外物所拖累。大概中國古代的於陵子仲、焦先這些人，就接近這種境界了。聖人的德行是周全的，賢人的德行是普及的。周全就是沒有不覆蓋到的，但末流之人仍然免不了捨棄根本而背離源頭，更何況是那些偏頗的人呢？所以後世寫佛書的人，一天比一天遠離正道，一天比一天變得荒謬。沒有誰不誇大自己老師的言論而加以附會增益，用荒誕怪異、虛假欺騙的言辭，來驚嚇世俗之人，以此獲取豐厚的資財，自我滿足而不知厭足。所以一件衣服的花費有時高達百金，還不如用華麗的絲綢更好；一頓飯的價值有時高達萬錢，還不如吃烤肉更省錢。建造高大的房屋來供養自己，佛的本意難道是這樣嗎？天下信奉佛教的人大多如此，而吳地的人尤其厲害。老師建造這座佛堂，本意是要闡明佛的道理。那麼就一定要深入思考佛法的本源，而不要放縱于末流，那麼這座佛堂才會有益處啊，這難道是小事嗎？ 金國的李屏山說，蘇軾在為司馬光寫的墓誌銘中說：『司馬光不喜歡佛教，說佛教的精微之處，大概沒有超出我的書的；佛教的荒誕之處，我是不相信的。』唉，聰明反被聰明誤，竟然到了這種地步啊！相同的地方，就認為是出自我的書；不同的地方，就認為是荒誕而不相信。這恰恰足以阻礙他自己的聰明才智罷了。聖人的道理，它們是相通的，就像有關卡和鑰匙一樣；它們是相合的，就像有符節和印璽一樣。即使相距數千里，也好像處在一個房間里；即使相隔數萬世，也好像坐在一個席位上。所以孔子說：『西方有聖人啊。』莊子說：『萬世之後，有一位大聖人遇到，並且理解了我的思想，就像早晚就能遇到一樣。』那些精微的地方怎麼會不同呢？列子說：『古代的神聖之人，先與鬼神魑魅相會，其次通達四方人民，最後聚集禽獸蟲蛾，完全瞭解萬物的情態，完全理解不同種類生物的聲音，他們的教誨沒有遺漏啊。』哪裡有什麼荒誕之處呢？孔子游歷的範圍之內的事情，所以對於六合之外的事情，採取存而不論的態度。鄒衍列
【English Translation】 English version: and do not harm each other. All these principles require one to purify oneself and not be burdened by external things. People like Yuling Zizhong and Jiao Xian in ancient China were close to this state. The virtue of a sage is comprehensive, and the virtue of a virtuous person is universal. Comprehensive means that nothing is not covered, but people of the later generations still cannot avoid abandoning the root and deviating from the source, let alone those who are biased? Therefore, those who write Buddhist books in later generations are farther and farther away from the right path, and become more and more absurd day by day. No one does not exaggerate the words of their teacher and add to them, using absurd, strange, false and deceptive words to scare worldly people, in order to obtain rich wealth, self-satisfaction and know no satiety. Therefore, the cost of a piece of clothing sometimes reaches a hundred gold, which is not as good as using gorgeous silk; the value of a meal sometimes reaches ten thousand coins, which is not as economical as eating barbecue. Building tall houses to support oneself, is this what the Buddha intended? Most people who believe in Buddhism in the world are like this, and the people of Wu are especially serious. The teacher built this Buddhist hall with the intention of elucidating the principles of Buddhism. Then one must deeply think about the origin of Buddhism and not indulge in the trivialities, then this Buddhist hall will be beneficial, is this a trivial matter? Li Pingshan of the Jin Dynasty said that Su Shi said in the epitaph he wrote for Sima Guang: 'Sima Guang did not like Buddhism, saying that the subtle points of Buddhism probably did not exceed my books; the absurd points of Buddhism, I do not believe.' Alas, cleverness is mistaken by cleverness, to such an extent! The same points are considered to be from my books; the different points are considered to be absurd and not believed. This is just enough to hinder his own intelligence. The principles of sages are interconnected, like passes and keys; they are consistent, like tallies and seals. Even if they are thousands of miles apart, it is as if they are in the same room; even if they are separated by tens of thousands of generations, it is as if they are sitting in the same seat. Therefore, Confucius said: 'There are sages in the West.' Zhuangzi said: 'After ten thousand generations, a great sage will meet and understand my thoughts, just like meeting them sooner or later.' How can those subtle points be different? Liezi said: 'The ancient sacred people first met with ghosts and spirits, then reached the people of all directions, and finally gathered birds, beasts, insects and moths, fully understood the emotions of all things, and fully understood the voices of different kinds of creatures, their teachings were not missed.' Where is there any absurdity? Confucius traveled within the scope of his knowledge, so he adopted a policy of reserving judgment on matters beyond the six directions. Zou Yan listed
禦寇莊周方外之士。已無所不談矣。顧不如佛書之縷縷也。以非耳目所及。光不敢信。既非耳目所及。吾敢不信耶。郭璞日者也。十年于晉室。若合符券。疑吾佛不能記百萬之多劫耶。左慈術士也。變形於魏都。皆同物色。疑吾佛不能示千百億之化身耶。長房壺中之遊。人信之矣。不信維摩丈室容三萬座與納須彌于芥子中之說乎。邯鄲枕上之夢。人信之矣。不信多寶佛塔住五千劫耶。度僧祇如彈頃指之說乎。若俱不信。不知光亦嘗有夢否。瞑於一床栩栩少時也。山川聚落森然可狀。人物器皿何所不有。俯仰酬酢于其間。自成一世。此特凡夫第六分離識之所影現者耳。其力如是。況以如來大圓鏡智菩薩之幻三昧乎。學者當自訊息之。毋虛名所劫持也。
(十 乙丑) 程顥明道先生門人謚也。神宗素聞其名數召見。一日因與安石論事不合。安石曰。公之學如上壁。言難行也。顥曰。參政之學如捉風。李定劾其新法之初首為異論。罷歸故官。又坐獄逸囚。責監汝州。上即位召為宗正。未行而卒。顥與弟頤論學汝南周敦。遂厭科舉之習。慨然有求道之志。謂孟軻沒而聖學不傳。以興起斯文為己任。其言曰。道之不明。異端害之也。昔之害近而易知。今之害深而難辨。昔之惑人也。乘其迷暗。今之惑人也。因其高明。自
【現代漢語翻譯】 現代漢語譯本： 禦寇和莊周都是方外之士，幾乎沒有什麼不談論的了。但總不如佛書那樣條分縷析。因為佛書所說的，不是耳目所能達到的，我（印光大師自謙）不敢相信。既然不是耳目所能達到的，難道我就敢不相信嗎？郭璞是占卜的人，他預言晉朝的事情，十年之內都像符券一樣應驗。難道懷疑佛不能記住百萬之多的劫數嗎？左慈是術士，在魏都變化形體，都和原來的東西一樣。難道懷疑佛不能示現千百億的化身嗎？費長房壺中遨遊的故事，人們都相信了，卻不相信維摩居士的丈室能容納三萬個座位，以及須彌山能納入芥子中的說法嗎？邯鄲枕上的夢，人們都相信了，卻不相信多寶佛塔能存在五千劫嗎？以及度過僧祇劫就像彈指頃刻的說法嗎？如果這些都不相信，不知道我（印光大師自謙）也曾經做過夢嗎？在床上睡覺，栩栩如生，時間很短。山川聚落，清晰可辨，人物器皿，無所不有。在其中交往應酬，自成一個世界。這不過是凡夫第六意識分離識所顯現的景象罷了，它的力量尚且如此。更何況是如來大圓鏡智和菩薩的幻三昧呢？學習的人應當自己體會，不要被虛名所迷惑。
程顥（Cheng Hao，人名）是明道先生的門人，有謚號。神宗皇帝一向聽說他的名字，多次召見他。有一天，因為和王安石（Wang Anshi，人名）議論事情不合，王安石說：『您的學問就像在墻上寫字，難以實行。』程顥說：『您的學問就像捉風。』李定（Li Ding，人名）彈劾王安石新法的時候，程顥首先提出不同的意見，被罷免官職回到原來的職位。又因為監獄裡逃走了囚犯，被貶到汝州監督。神宗皇帝即位后，召他擔任宗正，還沒上任就去世了。程顥和他的弟弟程頤（Cheng Yi，人名）在汝南向周敦頤（Zhou Dunyi，人名）學習，於是厭惡科舉考試的習俗，慨然有追求真道的志向。他認為孟軻（Meng Ke，人名，即孟子）去世后，聖人的學問就沒有傳下來，把興起這種文化當作自己的責任。他說：『真道不能彰明，是因為異端邪說危害了它。以前的危害近而且容易知道，現在的危害深而且難以分辨。以前迷惑人，是趁著人們迷惑昏暗的時候；現在迷惑人，是利用人們自以為高明的時候。』
【English Translation】 English version: Yu Kou (Yu Kou, a person's name) and Zhuang Zhou (Zhuang Zhou, a person's name) were both men beyond the mundane world, and there was almost nothing they didn't discuss. However, it was still not as detailed and systematic as the Buddhist scriptures. Because what the Buddhist scriptures speak of is beyond the reach of the ears and eyes, I (Yinguang, referring to himself modestly) dare not believe it. Since it is beyond the reach of the ears and eyes, how dare I not believe it? Guo Pu (Guo Pu, a person's name) was a diviner, and his predictions about the Jin Dynasty (Jin Dynasty) came true like matching tallies within ten years. Can one doubt that the Buddha cannot remember millions of kalpas (kalpas, eons)? Zuo Ci (Zuo Ci, a person's name) was a magician who transformed his form in the capital of Wei (Wei Dynasty), and they were all the same as the original. Can one doubt that the Buddha cannot manifest billions of transformation bodies? The story of Fei Changfang (Fei Changfang, a person's name) traveling in a pot is believed by people, but they do not believe that Vimalakirti's (Vimalakirti, a Buddhist figure) chamber can accommodate 30,000 seats, and that Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhist cosmology) can be contained in a mustard seed? The dream on the pillow in Handan (Handan, a place name) is believed by people, but they do not believe that the stupa (stupa, a Buddhist monument) of Many Jewels Buddha (Many Jewels Buddha, a Buddha's name) can exist for 5,000 kalpas? And the saying that passing through asamkhya kalpas (asamkhya kalpas, countless eons) is like snapping one's fingers? If one does not believe these, I (Yinguang, referring to himself modestly) wonder if I have ever had a dream? Sleeping on the bed, vividly and lifelike, for a short time. Mountains, rivers, villages, and settlements are clearly discernible, and there is nothing lacking in people, objects, and utensils. Interacting and responding within it, forming a world of its own. This is merely the manifestation of the sixth consciousness (sixth consciousness, the discriminating mind) of ordinary people, its power is already like this. How much more so is the Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom, one of the five wisdoms of the Buddha) of the Tathagata (Tathagata, the Buddha) and the illusory samadhi (samadhi, meditative absorption) of the Bodhisattvas (Bodhisattvas, enlightened beings)? Those who study should experience it for themselves, and not be held captive by empty names.
Cheng Hao (Cheng Hao, a person's name) was a disciple of Master Mingdao (Master Mingdao, a title), and had a posthumous title. Emperor Shenzong (Emperor Shenzong, an emperor's name) had always heard of his name and summoned him many times. One day, because he disagreed with Wang Anshi (Wang Anshi, a person's name) on matters, Wang Anshi said: 'Your learning is like writing on the wall, difficult to put into practice.' Cheng Hao said: 'Your learning is like grasping the wind.' When Li Ding (Li Ding, a person's name) impeached Wang Anshi's new laws, Cheng Hao was the first to raise different opinions, and was dismissed from his official position and returned to his original post. He was also demoted to Ruzhou (Ruzhou, a place name) to supervise because prisoners escaped from the prison. After Emperor Shenzong ascended the throne, he summoned him to serve as Zongzheng (Zongzheng, an official title), but he died before taking office. Cheng Hao and his younger brother Cheng Yi (Cheng Yi, a person's name) studied with Zhou Dunyi (Zhou Dunyi, a person's name) in Runan (Runan, a place name), and thus became disgusted with the customs of the imperial examinations, and had a strong aspiration to seek the true Way. He believed that after Mencius (Mencius, a philosopher's name) died, the learning of the sages was not passed down, and he took it as his responsibility to revive this culture. He said: 'The reason why the true Way cannot be made manifest is because heresies harm it. The harm of the past was near and easy to know, but the harm of the present is deep and difficult to distinguish. In the past, they deceived people by taking advantage of their confusion and ignorance; now, they deceive people by taking advantage of their self-proclaimed intelligence.'
謂窮神知化。而不足以開物成務。名為無不周遍。而其實則外于倫理。雖云窮深極微。而不可以入堯舜之道。天下之學者非淺陋固滯。則必入於此。自道之不明也。邪誕妖異之說競起。涂生民之耳目。溺天下於污濁。高才明智膠于見聞。醉生夢死不自覺也。是皆正路之蓁蕪。聖門之蔽塞。辟之可以入道。其教人自致知至於知止。誠意至於平天下。灑掃應對至於窮理盡性。循循有序。病世之學者舍近而趨遠。處下而窺高。所以輕自大而卒無得也○金國李屏山居士辨曰。
(十一) 程顥論學于周敦頤曰。道之不明。異端害人也。古之害近而易知。今之害深而難辨。昔之惑人也。乘其迷暗。令之惑人也。因其高明。自謂之窮神知化。而不足以開物成務。名為無不周遍。而其實乖于倫理。雖云窮深極微。而不可以入堯舜之道。天下之學者非淺陋固滯。則必入於此。悲夫。諸儒排佛老之言。無如此說之深且痛也。吾讀周易知異端之不足怪。讀莊子知異端之皆可喜。讀維摩經知其非異端也。讀華嚴經始知無異端也。周易曰。夫道並行而不相悖。或處或出或默或語。殊涂而同歸。一致而百慮。雖有異端何足怪耶。莊子曰。不見天地之全。古之人大體道術。為天下裂。如耳目鼻口之不相通。楂梨橘柚之不同味。雖不足以用天下
【現代漢語翻譯】 現代漢語譯本： 他們聲稱窮究了精神的奧秘，洞悉了變化的規律，卻不足以開發事物、成就事業。他們號稱無所不周、無所不遍，而實際上卻背離了人倫常理。他們雖然自詡窮盡了深奧微妙的道理，卻不能融入堯舜的治國之道。天下的學者，不是淺薄鄙陋、固執不通，就必定會陷入這種境地。自從正道不彰明以來，邪說怪論、妖言惑眾之說競相興起，矇蔽百姓的耳目，使天下沉溺於污濁之中。那些才高明智的人，也被侷限在自己的見聞之中，醉生夢死而不自覺。這些都是因為正路被雜草所覆蓋，聖賢之門被堵塞。如果能開闢正道，那麼聖人的教誨，從格物致知到止於至善，從誠意正心到平治天下，從灑掃應對到窮究事物的道理、發揮人的本性，都是循序漸進、有條不紊的。可悲的是，世上的學者捨近求遠，身處下位卻窺探高位，所以輕率自大而最終一無所得。金國的李屏山居士辨析說：
（十一）程顥向周敦頤論學時說：『正道不彰明，異端邪說就會危害世人。古代的異端危害淺顯而容易識別，現在的異端危害深刻而難以辨別。過去迷惑人，是乘人之迷茫昏暗；現在迷惑人，是利用人的自以為高明。』他們自認為窮究了精神的奧秘，洞悉了變化的規律，卻不足以開發事物、成就事業。他們號稱無所不周、無所遍及，而實際上卻違背了人倫常理。他們雖然自詡窮盡了深奧微妙的道理，卻不能融入堯舜的治國之道。天下的學者，不是淺薄鄙陋、固執不通，就必定會陷入這種境地。可悲啊！各位儒者批判佛老之言，沒有比這番話更深刻、更痛切的了。我讀《周易》（Zhou Yi，the Book of Changes）后，知道異端邪說不足為怪；讀《莊子》（Zhuangzi，the Book of Zhuangzi）后，知道異端邪說都值得欣喜；讀《維摩經》（Vimalakirti Sutra，the Vimalakirti Sutra）后，知道它不是異端邪說；讀《華嚴經》（Avatamsaka Sutra，the Avatamsaka Sutra）后，才知道根本沒有異端邪說。《周易》（Zhou Yi，the Book of Changes）說：『各種道並行不悖，有的隱退，有的顯現，有的沉默，有的言語，途徑不同而歸宿相同，思想統一而考慮周全。』即使有異端邪說，又有什麼可奇怪的呢？《莊子》（Zhuangzi，the Book of Zhuangzi）說：『不能看到天地的全貌，古代的人大致掌握了道的規律，為天下所分裂，就像耳、目、鼻、口互不相通，楂、梨、橘、柚味道不同一樣，即使不足以用來治理天下』
【English Translation】 English version: They claim to have exhausted the mysteries of the spirit and understood the laws of change, yet they are insufficient to develop things and accomplish tasks. They call themselves all-encompassing and all-pervading, but in reality, they deviate from ethical principles. Although they boast of exhausting profound and subtle principles, they cannot be integrated into the way of Yao and Shun (Yao and Shun, legendary sage kings of ancient China). Scholars in the world, if not shallow and stubborn, will inevitably fall into this situation. Since the correct path is not clear, heretical and monstrous theories arise in competition, deceiving the ears and eyes of the people and drowning the world in filth. Those with great talent and wisdom are also confined to their own knowledge and perceptions, living in a drunken dream without realizing it. These are all because the correct path is covered by weeds, and the gate of the sages is blocked. If the correct path can be opened up, then the teachings of the sages, from the investigation of things to the attainment of perfect goodness, from sincerity of intention to the governance of the world, from sweeping and responding to the exhaustive understanding of the principles of things and the development of human nature, are all gradual and orderly. Sadly, scholars in the world abandon what is near and seek what is far, being in a low position but peeping at a high position, so they are rash and arrogant and ultimately gain nothing. Li Pingshan, a lay Buddhist of the Jin Dynasty, analyzed and said:
(11) When Cheng Hao discussed learning with Zhou Dunyi (Zhou Dunyi, a Neo-Confucian philosopher), he said: 'When the correct path is not clear, heterodoxies will harm people. The harm of ancient heterodoxies is shallow and easy to identify, while the harm of modern heterodoxies is deep and difficult to distinguish. In the past, they deceived people by taking advantage of their confusion and ignorance; now, they deceive people by taking advantage of their self-proclaimed brilliance.' They consider themselves to have exhausted the mysteries of the spirit and understood the laws of change, yet they are insufficient to develop things and accomplish tasks. They call themselves all-encompassing and all-pervading, but in reality, they violate ethical principles. Although they boast of exhausting profound and subtle principles, they cannot be integrated into the way of Yao and Shun (Yao and Shun, legendary sage kings of ancient China). Scholars in the world, if not shallow and stubborn, will inevitably fall into this situation. Alas! No criticism of the words of Buddhism and Taoism by the Confucian scholars is as profound and poignant as these words. After reading the 'Zhou Yi' (Zhou Yi, the Book of Changes), I know that heterodoxies are not surprising; after reading 'Zhuangzi' (Zhuangzi, the Book of Zhuangzi), I know that all heterodoxies are worthy of joy; after reading the 'Vimalakirti Sutra' (Vimalakirti Sutra, the Vimalakirti Sutra), I know that it is not a heterodoxy; after reading the 'Avatamsaka Sutra' (Avatamsaka Sutra, the Avatamsaka Sutra), I know that there are no heterodoxies at all. The 'Zhou Yi' (Zhou Yi, the Book of Changes) says: 'The various paths run parallel without contradicting each other, some retreat, some appear, some are silent, some speak, the paths are different but the destinations are the same, the thoughts are unified but the considerations are comprehensive.' Even if there are heterodoxies, what is so strange about them? 'Zhuangzi' (Zhuangzi, the Book of Zhuangzi) says: 'Unable to see the whole picture of heaven and earth, the ancients roughly grasped the laws of the Dao, which were divided by the world, just like the ears, eyes, nose, and mouth do not communicate with each other, and the hawthorn, pear, orange, and pomelo have different tastes, even if they are not enough to govern the world.'
。可為天下用。恢詭譎怪道通為一。是異端皆可喜者。維摩經曰。諸邪見外道皆吾侍者。六地菩薩乃作魔。謗于佛毀於法。不入眾數。隨六師墮。乃可取食。然無異端也。華嚴經曰。入法界品。諸善知識。阿僧祇數皆于無量劫行菩薩道。國王長者居士僧尼婦人童女外道鬼神船師醫卜與粥香者。無非法門。略見五十三種。無厭足王之殘忍。婆須密女之淫蕩。勝熱仙人之刻苦。聚沙童子之嬉劇。大天之怪異。主夜之幽陰。皆有大解脫門。此法界中無復有異端事。道無古今。害豈有深淺哉。但恐迷暗者未必迷暗。高明者自謂高明耳。嘗試論之。三聖人者同出于周。如日月星辰之合於扶桑之上。如江河淮漢之匯于尾閭之淵。非偶然也。其心則同。其跡則異。其道則一。其教則三。孔子游方之內。其防民也。深恐其眩于太高之說。則蕩而無所歸。故約之以名教。老子游方之外。其導世也。切恐其昧於至微之辭。則塞而無所入。故示之以真理。不無有少齟齬者。此其徒之所以支離而不合也。吾佛之書既東。則不如此。大包天地而有餘。細入秋毫而無間。假諸夢語戲此幻人。五戒十善。開人天道于鹿苑之中。四禪八定。建聲聞乘于鷲峰之下。六度萬行。種菩薩之因。三身四智。結如來之果。登正覺於一剎那間。度有情于阿僧祇劫。豎
【現代漢語翻譯】 可為天下所用。光怪陸離，變化莫測的道理最終歸於統一。所以說，各種異端邪說都值得欣喜。正如《維摩經》所說：『各種邪見外道都是我的侍者。』六地菩薩有時也會示現為魔，誹謗佛，詆譭佛法，不合羣，追隨六師外道，這樣的人反而可以度化。實際上，並沒有什麼真正的異端。《華嚴經·入法界品》中說，無數的善知識，經歷了無數劫都在行菩薩道。國王、長者、居士、僧尼、婦女、童女、外道、鬼神、船師、醫卜，乃至施粥供香者，無一不是法門。其中略舉了五十三種，例如無厭足王的殘忍，婆須蜜女的**，勝熱仙人的刻苦，聚沙童子的嬉戲，大天的怪異，主夜神的幽暗，都蘊含著大解脫之門。在這個法界中，沒有什麼可以稱作異端。真理沒有古今之分，危害又怎能有深淺之別呢？只是擔心那些愚昧的人始終愚昧，而自以為聰明的人總是自以為是罷了。不妨試著討論一下，孔子、老子、釋迦牟尼三位聖人，都出自周朝，如同日月星辰一同升起在扶桑之上，如同長江、黃河、淮河、漢水匯聚于尾閭之淵，這絕非偶然。他們的心是相同的，他們的行跡是不同的，他們的道是統一的，他們的教化是不同的。孔子周遊列國，他防範民眾，是深怕他們被過於高深的理論迷惑，以致於放蕩而無所歸依，所以用名教來約束他們。老子周遊列國之外，他引導世人，是深怕他們不明白精微的言辭，以致於閉塞而無所領悟，所以用真理來開示他們。他們之間並非沒有少許的矛盾，這正是他們的門徒之間產生分歧的原因。我們佛家的經典傳入東土之後，就不是這樣了。它廣大包容天地而有餘，細微到可以深入秋毫而無間隙。用夢幻般的語言來開導這些如幻的人，用五戒十善，在鹿苑中開啟人天之道，用四禪八定，在鷲峰山下建立聲聞乘，用六度萬行，種下菩薩的因，用三身四智，結成如來的果。在一剎那間證得正覺，在無數劫中度化有情眾生，豎 現代漢語譯本
【English Translation】 It can be used for the benefit of all under heaven. The vast, strange, and unpredictable principles ultimately converge into one. Therefore, all kinds of heterodoxies and heresies are worthy of joy. As the Vimalakirti Sutra says, 'All heretics and non-Buddhists are my attendants.' Even a Sixth Ground Bodhisattva may manifest as a demon, slandering the Buddha, defaming the Dharma, being ostracized, and following the Six Heretical Teachers; such a person can be saved. In reality, there are no true heterodoxies. The Avatamsaka Sutra, in the chapter on Entering the Dharma Realm, states that countless good teachers have practiced the Bodhisattva path for countless eons. Kings, elders, laypeople, monks, nuns, women, children, heretics, ghosts, gods, ship captains, doctors, diviners, and even those who offer porridge and incense – none are outside the Dharma. It briefly mentions fifty-three types, such as the cruelty of King Anabhilata (King of Insatiable Desire), the ** of Vasumitra (a courtesan), the asceticism of the Ascetic Victorious Heat, the playfulness of the Children Gathering Sand, the strangeness of Mahadeva (a deity), and the darkness of the Night Goddess – all contain great gates of liberation. In this Dharma Realm, there is nothing that can be called heresy. Truth has no ancient or modern distinctions, so how can harm have deep or shallow degrees? It is only feared that the ignorant will remain ignorant, while the self-proclaimed wise will always think themselves wise. Let us try to discuss it. Confucius, Lao Tzu, and Shakyamuni Buddha, the three sages, all came from the Zhou Dynasty, like the sun, moon, and stars rising together above Fusang (a mythical tree in the east), like the Yangtze, Yellow, Huai, and Han rivers converging in the abyss of Weilü (a mythical sea). This is by no means accidental. Their hearts are the same, their actions are different, their paths are unified, and their teachings are different. Confucius traveled among the states, and he guarded the people, fearing that they would be confused by overly profound theories, leading to dissipation and nowhere to return, so he used the teachings of social norms to restrain them. Lao Tzu traveled beyond the states, and he guided the world, fearing that they would be ignorant of subtle words, leading to obstruction and no understanding, so he used truth to enlighten them. There are not without some minor contradictions between them, which is why their disciples have disagreements. After our Buddhist scriptures were introduced to the East, it was not like this. It is vast enough to encompass heaven and earth with room to spare, and subtle enough to penetrate the finest hair without gaps. Using dreamlike words to enlighten these illusory people, using the Five Precepts and Ten Virtues to open the path of humans and gods in the Deer Park, using the Four Dhyanas and Eight Samadhis to establish the Sravaka Vehicle under Vulture Peak, using the Six Paramitas and Ten Thousand Practices to plant the seeds of the Bodhisattva, using the Three Bodies and Four Wisdoms to realize the fruit of the Tathagata. Attaining perfect enlightenment in an instant, liberating sentient beings in countless eons, erecting English version
窮三界橫遍十方。轉法輪于彈指頃。出經卷于微塵中。律儀細細八萬四阡。妙覺重重單復十二。陰補禮經。素王之所未制。徑開道學。玄聖之所難言。教之大行誰不受賜。如游魚之於大海出沒其中。如飛鳥之於太虛縱橫皆是。薰習肌骨如檐卜香。灌注肝腸如甘露漿。翰墨文章。亦遊戲三昧。道冠儒履。皆菩薩道場。諸君之聰慧辨才。亦必有所從來。特以他生之事而忘之耳。況程氏之學出於佛書。何用故謗傷哉。又字字以誠教人。而自出此語。將以欺人則愚。將以自欺則狂。惜哉。窮性理之說。既至於此而胸中猶有此物。真病至於膏肓者也。夫吁。
(十二 丙寅) 哲宗煦(神宗第六子。初為延安郡王。神宗大漸。立為太子。嘗羸疾。惡臣下仰視者。轉殺之。非仁君也。十歲即位。太后高氏臨朝。九年後歸政。二十五歲崩。葬永泰陵。在位十五年)改年元祐。
遼咸雍二十二年。
(十三) 無盡張商英。以序送羽士蹇拱辰字翊之往參廬山照覺總禪師。其文曰。成都道士蹇翊之來言于予曰。吾鄉羽衣之族。世相與為婚姻。娶妻生子與流俗無異。拱辰因觀道藏神仙傳記。翻然覺悟。當吾血氣剛強視聽聰明。喔咿哇鳴順吾耳。青黃赤白炫吾目。甘脆膏腴爽吾口。馨香馥烈適吾鼻。滑澤纖柔佚吾體。歡忻
【現代漢語翻譯】 現代漢語譯本：窮盡三界，橫跨十方。在彈指一揮間轉動法輪（Dharmacakra，佛法的象徵）。在微塵之中顯現經卷。律儀細緻入微，共有八萬四千種。妙覺（Samadhi，一種冥想狀態）重重疊疊，單層和復層共有十二種。陰補禮經，是古代帝王素王（未登基的聖人）所未曾制定的。直接開闢道學，是玄聖（深奧的聖人）所難以言說的。佛法的廣泛傳播，誰能不受其恩惠呢？如同游魚在大海中自由出沒，如同飛鳥在太空中縱橫馳騁。佛法的熏習深入肌骨，如同檐卜香的芬芳。佛法的灌注滋養肝腸，如同甘露漿的甘甜。即使是翰墨文章，也只是遊戲三昧（Samadhi，一種冥想狀態）而已。道士的頭巾和儒生的鞋子，都是菩薩的道場。諸位的聰慧和辯才，也必定有所由來，只是因為前世的事情而忘記了罷了。更何況程氏的學說也出自佛書，為何要故意誹謗傷害呢？而且字字以真誠教導他人，自己卻說出這樣的話，如果想欺騙別人，那是愚蠢；如果想欺騙自己，那就是瘋狂。可惜啊！窮盡性理之說，已經到了這種地步，胸中竟然還有這種東西，真是病入膏肓了。唉！ （十二 丙寅）哲宗趙煦（神宗第六子，起初被封為延安郡王，神宗病重時，被立為太子。他經常生病，厭惡臣下仰視他，就殺掉他們，不是仁慈的君主。十歲即位，太后高氏臨朝聽政。九年後歸政於他。二十五歲去世，葬于永泰陵。在位十五年）改年號為元祐。 遼國咸雍二十二年。 （十三）無盡居士張商英，寫序送羽士蹇拱辰（字翊之）去參拜廬山照覺總禪師。他的文章說：成都道士蹇翊之來告訴我：『我們家鄉的道士家族，世代互相通婚，娶妻生子和普通人沒有什麼區別。我蹇拱辰因為觀看道藏神仙傳記，幡然醒悟。應當在我血氣剛強、視聽聰明的時候，喔咿哇鳴的聲音順著我的耳朵，青黃赤白的顏色炫耀著我的眼睛，甘甜美味的食物使我的口感到舒暢，馨香馥烈的氣味使我的鼻子感到舒適，光滑柔順的觸感使我的身體感到安逸，歡欣鼓舞。』
【English Translation】 English version: Exhausting the Three Realms, traversing the Ten Directions. Turning the Dharma wheel (Dharmacakra, symbol of Buddha's teaching) in the snap of a finger. Manifesting scriptures from within a mote of dust. The precepts are meticulous, numbering eighty-four thousand. The wondrous Samadhi (a state of meditative consciousness) is layered, with twelve single and compound forms. Supplementing the Rites, which the Uncrowned King (a sage without a throne) of antiquity did not establish. Directly opening the path of learning, which the profound sage found difficult to articulate. The great propagation of the teachings, who does not receive its grace? Like fish swimming freely in the vast ocean, like birds soaring unhindered in the boundless sky. The permeation of the teachings seeps into the bones, like the fragrance of the champak flower. The infusion of the teachings nourishes the liver and intestines, like the sweetness of nectar. Even calligraphy and literature are merely playful Samadhi (a state of meditative consciousness). The Taoist headdress and the Confucian shoes are both Bodhisattva's practice places. Your intelligence and eloquence must have origins, only forgotten due to past lives. Moreover, the teachings of Cheng's school originate from Buddhist scriptures, why deliberately slander and harm them? Furthermore, teaching others with sincerity in every word, yet uttering such words oneself, to deceive others is foolish; to deceive oneself is madness. Alas! Exhausting the theories of nature and principle to such an extent, yet still harboring such things in one's heart, truly a disease that has reached the vital organs. Alas! (12th year of Bingyin) Emperor Zhezong Zhao Xu (the sixth son of Emperor Shenzong, initially enfeoffed as the Prince of Yan'an, was established as the crown prince when Emperor Shenzong was critically ill. He was often ill and hated ministers who looked up at him, so he killed them, not a benevolent ruler. He ascended the throne at the age of ten, with Empress Dowager Gao ruling as regent. Nine years later, he returned the power to him. He died at the age of twenty-five and was buried in Yongtai Mausoleum. He reigned for fifteen years) changed the era name to Yuanyou. The 22nd year of Emperor Xianyong of the Liao Dynasty. (13) Zhang Shangying, known as Wujin Layman, wrote a preface to send the Taoist Jian Gongchen (style name Yizhi) to pay homage to Zen Master Zhaojue of Mount Lu. His writing says: 'The Taoist Jian Yizhi of Chengdu came to tell me: 'Our family of Taoists in our hometown have intermarried for generations, marrying wives and having children, no different from ordinary people. I, Jian Gongchen, because of reading the Taoist scriptures and biographies of immortals, suddenly awakened. I should, while my blood and energy are strong, and my sight and hearing are clear, the sounds of 'o-yi wa-ming' please my ears, the colors of blue, yellow, red, and white dazzle my eyes, the sweet and delicious foods make my mouth feel comfortable, the fragrant and rich smells make my nose feel comfortable, the smooth and soft touches make my body feel at ease, and I am filled with joy.'
動盪感吾意。此六寇者。乘吾瞀亂。晝夜與吾相親。而未嘗相釋也。一旦吾之形耗而羸。氣耗而衰。精耗而萎。神耗而疲。八風寒暑之所薄。百邪鬼祟之所欺。陰魄欲沈。陽魂欲飛。則六寇者曾莫吾代。而天下之至苦。吾獨當之。房闥之戀莫如婦。血肉之恩莫如女。拱辰於是悉囊中之所有。與之而謝去。紿以他事。出遊百里。遂泛涪江下濮水。歷縉雲出塗山。訪岑公之洞府。瞻神女之祠觀。而達于渚宮也。將泛九江入廬山。結茅于錦繡之谷。長嘯于香爐之頂。撫陶石以遙想。揖遠溪以濯足。蓋吾之術。以性為基。以命為依。始乎有作終乎無為。竊聞先生究離微之旨。窮心跡之歸。奏無弦之曲。駕鐵牛之機。故不遠而來見先生也。當試為余言之。余曰壯哉子之志乎。難行能行。難棄能棄。吾弗及子矣。余適有口疾。不能答子。吾有方外之侶曰常總。居於東林。必能決子之疑。請將吾之說而往問焉。
(丁卯) 詔革大洪山靈峰寺為禪院。
(十四) 僧統義天。王氏。高麗國文宗仁孝王第四子。辭榮出家。封祐世僧統。元祐初入中國問道。義天上表乞傳賢首教。敕兩街舉可授法者。以東京覺嚴誠禪師對。誠舉錢唐惠因凈源以自代。乃敕主客楊杰。送至惠因受法。諸剎迎餞。如行人禮。初至京師。朝畢敕禮部
【現代漢語翻譯】 現代漢語譯本：我感到內心動盪不安。這六個『寇』（指眼、耳、鼻、舌、身、意六根），趁我昏昧混亂之際，日夜與我親近，卻從未真正解脫我。一旦我的形體耗損而瘦弱，氣息耗散而衰微，精氣耗竭而枯萎，精神耗損而疲憊，遭受八風（利、衰、毀、譽、稱、譏、苦、樂）寒暑的侵襲，被各種邪祟鬼怪所欺騙，陰魄想要下沉，陽魂想要飛散，那麼這六個『寇』沒有一個能代替我受苦，而天下最極致的痛苦，我只能獨自承受。房中對妻子的眷戀，血肉之親對女兒的恩情，拱辰（人名，即提問者）於是將囊中所有都給了她們，與她們告別離去，用其他事情來哄騙她們，然後獨自出游百里。於是我泛舟涪江，順流而下進入濮水，途經縉雲山，走出塗山，拜訪岑公的洞府，瞻仰神女的祠觀，最終到達渚宮。我將泛舟九江，進入廬山，在錦繡谷結茅而居，在香爐峰頂長嘯，撫摸陶淵明的石頭來遙想他，向遠處的溪流作揖來洗滌雙足。我的道術，以本性為根基，以命運為依靠，開始於有所作為，最終歸於無所作為。我聽說先生您精通細微的道理，窮盡心跡的歸宿，能演奏無弦之曲，能駕馭鐵牛之機，所以不遠萬里前來拜見先生。希望您能為我解說一番。我回答說：『你的志向真偉大啊！難做到的能做到，難捨棄的能捨棄，我不如你啊。』我恰好有口舌疾病，不能回答你。我有一位方外之友，名叫常總，居住在東林寺，他一定能解答你的疑惑。請你將我的話轉告他，去向他請教吧。 （丁卯年）朝廷下詔將大洪山靈峰寺改為禪院。 （十四日）僧統義天（僧官名，義天），俗姓王氏，是高麗國文宗仁孝王的第四個兒子。他辭別榮華富貴而出家，被封為祐世僧統。元祐初年，他來到中國問道。義天上表請求傳授賢首教（佛教宗派名）。皇帝下令兩街推舉可以傳授佛法的人。東京覺嚴誠禪師被推舉出來。誠禪師推薦錢唐惠因凈源禪師代替自己。於是皇帝命令主客楊杰，將義天送到惠因禪師處接受佛法。各寺廟都以迎接賓客的禮儀來迎接和送別義天。義天初到京師，朝見完畢后，皇帝下令禮部...
【English Translation】 English version: I feel a sense of inner turmoil. These six 'thieves' (referring to the six senses: eyes, ears, nose, tongue, body, and mind), taking advantage of my confusion and bewilderment, are close to me day and night, yet they have never truly released me. Once my physical form is depleted and weakened, my breath is exhausted and diminished, my essence is depleted and withered, my spirit is exhausted and fatigued, subjected to the invasion of the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and joy), and deceived by various evil spirits and ghosts, my yin spirit wants to sink, and my yang soul wants to fly away, then none of these six 'thieves' can bear the suffering for me, and the ultimate suffering in the world, I can only bear it alone. The attachment to my wife in the bedroom, the kindness of flesh and blood towards my daughter, Gongchen (name of the questioner) then gave them all that he had in his bag, bid farewell to them, deceived them with other matters, and then traveled alone for hundreds of miles. So I sailed on the Fujiang River, went downstream into the Pujiang River, passed through Jinyun Mountain, walked out of Tushan Mountain, visited Cen Gong's cave dwelling, admired the shrine of the Goddess, and finally arrived at Zhugong. I will sail on the Jiujiang River, enter Lushan Mountain, build a thatched hut in the Brocade Valley, roar at the top of Xianglu Peak, touch Tao Yuanming's stone to imagine him from afar, and bow to the distant stream to wash my feet. My Taoist practice is based on nature, relying on destiny, starting with action and ending with inaction. I have heard that you, sir, are proficient in subtle principles, exhaust the destination of the mind, can play stringless music, and can drive the iron ox machine, so I have come to see you from afar. I hope you can explain it to me. I replied, 'Your ambition is truly great! What is difficult to do can be done, what is difficult to give up can be given up, I am not as good as you.' I happen to have a disease of the mouth and tongue, and I cannot answer you. I have a friend outside the world named Changzong, who lives in Donglin Temple, and he will definitely be able to answer your doubts. Please convey my words to him and ask him for advice. (Dingmao Year) The imperial court issued an edict to change Lingfeng Temple on Dahong Mountain into a Chan (Zen) monastery. (14th day) The Sangtong Yitian (name of a monastic official, Yitian), whose secular surname was Wang, was the fourth son of King Wenzong Renxiao of the Goryeo Kingdom. He resigned from wealth and honor to become a monk and was granted the title of Yushi Sangtong. In the early years of Yuanyou, he came to China to ask about the Way. Yitian submitted a memorial requesting to be taught the teachings of the Xianshou School (name of a Buddhist sect). The emperor ordered the two streets to recommend someone who could teach the Dharma. Zen Master Jueyan Cheng of Tokyo was recommended. Zen Master Cheng recommended Zen Master Huixin Jingyuan of Qiantang to replace himself. Therefore, the emperor ordered the host Yang Jie to send Yitian to Zen Master Huixin to receive the Dharma. The temples welcomed and sent off Yitian with the etiquette of welcoming guests. When Yitian first arrived in the capital, after the audience, the emperor ordered the Ministry of Rites...
蘇軾館伴。謁圓照本禪師。示以宗旨。至金山。佛印坐納其禮。楊杰驚問。印曰。義天異域僧耳。若屈道徇俗諸方先失一隻眼。何以示華夏師法乎。朝廷聞之以為知體。至惠因持華嚴疏鈔咨決所疑。閱歲而畢。於是華嚴一宗文義逸而復傳。及見天竺慈辨。請問天臺教觀之道。后游佛隴禮智者塔。誓曰。已傳慈辨教觀。歸國敷揚。愿賜冥護。又見靈芝大智。為說戒法。請傳所著文還國。及施金書華嚴三譯于惠因(今俗稱高麗寺)建閣藏之。
(十五 戊辰) 杭州晉水法師凈源。十一月示寂。晉江楊氏。受華嚴於五臺承遷。遷嘗注金師子章。學合論于橫海明覃。南還聽楞嚴圓覺起信于長水。四方宿學推為義龍。因省親于泉。請主清涼。復游吳住報恩觀音。杭守沈文通置賢首院于祥符。以延之。復主青鎮密印寶閣華亭普照善住。高麗僧統義天。杭海問道。申弟子禮。初華嚴一宗疏鈔久矣散墜。因義天持至咨決。逸而復得。左丞蒲宗孟撫杭。愍其苦志。奏以惠因易禪為教。命公主之。義天還國以金書華嚴三譯本一百八十卷。以遺師。為主上祝壽(晉嚴觀一法師同譯六十卷唐實叉難陀譯八十卷唐烏茶進本澄觀法師譯四十卷)師乃建大閣以奉安之。時稱師為中興教主。以此寺奉金書經故。俗稱高麗寺。塔舍利于寺西北。壽
【現代漢語翻譯】 現代漢語譯本： 蘇軾的館伴（負責接待蘇軾的官員）陪同蘇軾拜訪圓照本禪師，向他展示佛學宗旨。後來到了金山寺，佛印禪師接受了他的禮拜。楊杰對此感到驚訝，問道原因。佛印說：『義天（Uicheon）（高麗僧人）是異域的僧人。如果我屈尊自己的道義來遷就世俗禮節，那麼各地的禪師們就先失去了一隻眼（指喪失了辨別是非的能力）。我怎麼能向華夏展示佛法的師範呢？』朝廷聽聞此事，認為佛印懂得大體。義天到了惠因寺，拿著《華嚴疏鈔》請教疑問，用了一年的時間才完成。因此，華嚴宗的文義得以失而復傳。之後，義天拜見了天竺的慈辨法師，請教天臺宗的教觀之道。後來，他遊歷佛隴，禮拜智者大師的塔，發誓說：『我已經將慈辨法師的教觀之法傳授于身，回國后將廣為宣揚。希望得到冥冥之中的庇護。』他又拜見了靈芝大智律師，為他講解戒律，請求將他所著的文書帶回國。義天還將用金書寫的《華嚴經》三種譯本贈送給惠因寺（現在俗稱高麗寺），並建造閣樓來收藏這些經書。
（十五 戊辰年）杭州晉水法師凈源圓寂於十一月。凈源法師是晉江楊氏人，在五臺山跟隨承遷法師學習華嚴宗。承遷法師曾經註解過《金師子章》。凈源法師又向橫海的明覃法師學習《學合論》，南歸后在長水寺聽講《楞嚴經》、《圓覺經》和《起信論》。四方有學問的人都推舉他為義龍。因為回泉州探親，所以被邀請主持清涼寺。之後又遊歷吳地，住在報恩觀音寺。杭州太守沈文通在祥符寺設定賢首院來延請他。他又先後主持了青鎮密印寺、寶閣寺、華亭普照寺和善住寺。高麗的僧統義天到杭州向他問道，並以弟子之禮相待。當初，華嚴宗的疏鈔已經散失很久了，因為義天將它帶到這裡請教，才得以失而復得。左丞蒲宗孟安撫杭州，憐憫義天的苦心，上奏朝廷將惠因寺從禪寺改為教寺，並命令公主來主管。義天回國時，將用金書寫的《華嚴經》三種譯本一百八十卷贈送給凈源法師，用來為主上祝壽（晉嚴觀一法師同譯六十卷，唐實叉難陀譯八十卷，唐烏茶進本澄觀法師譯四十卷）。凈源法師於是建造大閣來供奉安放這些經書。當時人們稱凈源法師為中興教主。因為這座寺廟供奉著金書寫的經書，所以俗稱高麗寺。塔舍利位於寺廟的西北方。壽（終）。
【English Translation】 English version: Su Shi's host (the official responsible for receiving Su Shi) accompanied Su Shi to visit Zen Master Yuanzhao Ben, showing him the Buddhist tenets. Later, they arrived at Jinshan Temple, where Zen Master Foyin accepted his worship. Yang Jie was surprised by this and asked the reason. Foyin said, 'Uicheon (Korean monk) is a monk from a foreign land. If I were to condescend my own principles to accommodate worldly etiquette, then the Zen masters everywhere would have already lost one eye (referring to losing the ability to distinguish right from wrong). How could I demonstrate the model of Buddhist teaching to China?' The imperial court, upon hearing this, considered Foyin to understand the greater good. Uicheon arrived at Huiyin Temple, consulting on his doubts regarding the 'Huayan Commentary,' which took a year to complete. Therefore, the literary meaning of the Huayan School was recovered after being lost. Later, Uicheon met the Indian monk Cibiàn, asking about the teachings and contemplation of the Tiantai School. Afterwards, he traveled to Folong, worshiping the pagoda of Master Zhiyi, vowing, 'I have already received the teachings and contemplation of Master Cibiàn, and I will widely promote them after returning to my country. I hope to receive protection in the unseen.' He also met the Vinaya Master Lingzhi Dazhi, who explained the precepts to him, requesting to bring his written works back to his country. Uicheon also presented three translations of the 'Huayan Sutra' written in gold to Huiyin Temple (now commonly known as Goryeo Temple), and built a pavilion to store these scriptures.
(Year 15, Wuchen) Dharma Master Jingyuan of Jinshui, Hangzhou, passed away in November. Dharma Master Jingyuan was from the Yang family of Jinjiang, studying the Huayan School under Dharma Master Chengqian at Mount Wutai. Dharma Master Chengqian had once annotated the 'Treatise on the Golden Lion.' Dharma Master Jingyuan also studied the 'Compendium of Studies' under Dharma Master Mingtan of Heng Hai. After returning south, he listened to lectures on the 'Surangama Sutra,' 'Perfect Enlightenment Sutra,' and 'Awakening of Faith' at Changshui Temple. Scholars from all directions praised him as Yilong. Because he returned to Quanzhou to visit his family, he was invited to preside over Qingliang Temple. Afterwards, he traveled to Wu, residing at Baoen Guanyin Temple. Prefect Shen Wentong of Hangzhou established the Xianshou Academy at Xiangfu Temple to invite him. He also successively presided over Qingzhen Miyin Temple, Baoge Temple, Huating Puzhao Temple, and Shanzhu Temple. The Sangha Chief Uicheon of Goryeo came to Hangzhou to ask him questions, treating him with the respect of a disciple. Initially, the commentaries of the Huayan School had been lost for a long time, but because Uicheon brought them here for consultation, they were recovered. Vice Minister Pu Zongmeng, pacifying Hangzhou, pitied Uicheon's dedication and memorialized the court to change Huiyin Temple from a Zen temple to a teaching temple, and ordered the princess to manage it. When Uicheon returned to his country, he presented three translations of the 'Huayan Sutra' written in gold, totaling one hundred and eighty volumes, to Dharma Master Jingyuan, to celebrate the emperor's birthday (60 volumes jointly translated by Dharma Master Yanguan of Jin, 80 volumes translated by Siksananda of Tang, and 40 volumes translated by the monk Chengguan of Tang, presented by Wucha). Dharma Master Jingyuan then built a large pavilion to enshrine these scriptures. At that time, people called Dharma Master Jingyuan the restorer of the teachings. Because this temple enshrines the scriptures written in gold, it is commonly known as Goryeo Temple. The pagoda of relics is located in the northwest of the temple. Longevity (end).
七十八。先世泉之晉水人。故學者以晉水稱之實元祐三年也。
(十六) 蔣山贊元禪師。字萬宗。婺州義烏人。雙林傅大士遠孫也。三歲出家。七歲為大僧性重遲閑靖寡言。視之如鄙樸人。然于傳記無所不窺。吐為詞語多絕塵之韻。特罕作耳。年十五遊方。至石霜謁慈明昉舂破薪。泯泯混十年。明移南嶽。又與俱。及沒葬骨于石霜。植種八年乃去。兄事蔣山心公。心沒以元繼其席。舒王初丁太夫人憂。讀經山中。與元游如昆仲問祖師意旨。元不答。王益扣之。元曰。公般若有障三有近道之質。一兩生來恐純熟。王曰。愿聞其說。元曰。受氣剛大世緣深。以剛大氣遭深世緣。必以身任天下之重。懷經濟之志用舍不能必。則心未平。以未平之心持經世之志。何時能一念萬年哉。又多怒而學問尚理。于道為所知愚。此其三也。特視名利如脫髮。甘澹泊如頭陀。此為近道。且當以教乘滋茂之可也。王再拜受教。自熙寧之初。王入對。遂大用至真拜貴震天下。無月無耗元未嘗發視。客來無貴賤寒溫外無別語。即斂目如入定。客即去。嘗饌僧。俄報火廚庫且以潮音堂。眾吐飯蒼黃蜂窘蟻鬧。而元啜啖自若。高視屋樑食畢無所問。又嚐出郭。有狂人入寺手刃一僧即自殺。尸相枕。左右走報交武于道。自白下門群從而歸。元過
【現代漢語翻譯】 現代漢語譯本 七十八。先世泉之晉水人。故學者以晉水稱之，實際上是元祐三年（1088年）。
（十六）蔣山贊元禪師（Jiangshan Zanyuan, 禪師名號）。字萬宗。婺州義烏人。是雙林傅大士（Shuanglin Fu Dashi, 著名佛教居士）的遠房後代。三歲出家。七歲成為大僧，性格沉穩遲緩，喜好安靜，寡言少語。人們看他像個粗鄙樸實的人，然而他對各種傳記無不涉獵。說出的話語，多有超凡脫俗的韻味，只是很少顯露罷了。十五歲時開始遊歷四方，到石霜（Shishuang, 地名）拜謁慈明昉（Ciming Fang, 禪師名號），在那裡舂米劈柴，默默無聞地混了十年。慈明昉移居南嶽（Nanyue, 山名），贊元禪師又跟隨他一同前往。慈明昉去世后，贊元禪師將他的骨灰安葬在石霜，在那裡種樹守墓八年後才離開。他像對待兄長一樣侍奉蔣山心公（Jiangshan Xingong, 禪師名號）。心公去世后，贊元禪師繼承了他的席位。舒王（Shu Wang, 王爺封號）起初因為太夫人去世而居喪，在山中誦讀經書，與贊元禪師交往如同兄弟一般，向他請教祖師的意旨。贊元禪師不回答。舒王更加懇切地追問。贊元禪師說：『您的般若（Bore, 智慧）有障礙，有接近道（Dao, 佛教真理）的資質。一兩世以來恐怕還不夠純熟。』舒王說：『希望聽您詳細說說。』贊元禪師說：『您稟受的氣質剛強宏大，與世俗的因緣很深。以剛強宏大的氣質遭遇深厚的世俗因緣，必定要以自身承擔天下的重任，懷有經世濟民的志向，但用與舍不能確定，那麼心就不能平靜。以不能平靜的心懷有經世濟民的志向，何時才能一念達到萬年呢？又多有怒氣，而學問又偏重於理，對於道來說，是自以為是的愚蠢，這是第三點。』贊元禪師特別看輕名利，如同脫掉頭髮一樣，甘於淡泊，如同頭陀（Toutuo, 苦行僧）一般，這是接近道的地方。而且應當用教法來滋養茂盛您的資質。』舒王再次拜謝接受教誨。自熙寧（Xining, 年號）初年，舒王入朝覲見，於是被大大重用，地位顯貴，震動天下。無論有沒有月俸，贊元禪師從未過問。客人來訪，無論貴賤，除了寒暄問候之外，沒有其他話語，隨即閉上眼睛如同入定一般。客人隨即離去。曾經齋僧，忽然有人報告說廚房和倉庫失火，而且火勢蔓延到了潮音堂（Chao Yin Tang, 寺廟建築）。眾僧丟下飯食，驚慌失措，像蜜蜂受困，螞蟻亂爬。而贊元禪師卻若無其事地啜飲吞嚥，高高地看著屋樑，吃完飯後什麼也不問。又曾經出城，有個狂人進入寺廟，手刃了一個僧人，隨即自殺。屍體相互枕著。左右的人跑來報告，在路上與官兵相遇。從白下門（Baixia Men, 地名）一群人跟隨而來。贊元禪師經過
【English Translation】 English version 78. His ancestor was from Jinshui, Quanzhou. Therefore, scholars referred to him as Jinshui. It was actually the third year of the Yuanyou era (1088).
(16) Chan Master Zanyuan of Jiangshan (Jiangshan Zanyuan, title of the Chan Master), styled Wanzong, was a native of Yiwu, Wuzhou. He was a distant descendant of Layman Fu Dashi of Shuanglin (Shuanglin Fu Dashi, a famous Buddhist layman). He left home at the age of three and became a senior monk at the age of seven. He was of a heavy, slow, quiet, and taciturn nature. People regarded him as a vulgar and simple person, but he perused all kinds of biographies. The words he uttered often had a transcendent charm, but he rarely expressed them. At the age of fifteen, he traveled around, visiting Ciming Fang (Ciming Fang, title of the Chan Master) at Shishuang (Shishuang, place name), where he pounded rice and chopped firewood, living in obscurity for ten years. When Ciming Fang moved to Nanyue (Nanyue, mountain name), Zanyuan Chan Master followed him. After Ciming Fang passed away, Zanyuan Chan Master buried his ashes at Shishuang, where he planted trees and guarded the tomb for eight years before leaving. He served Jiangshan Xingong (Jiangshan Xingong, title of the Chan Master) as if he were an elder brother. After Xingong passed away, Zanyuan Chan Master succeeded to his position. Prince Shu (Shu Wang, title of the prince) was initially in mourning for his late mother, reading scriptures in the mountains, and associating with Zanyuan Chan Master like brothers, asking him about the meaning of the Patriarch. Zanyuan Chan Master did not answer. Prince Shu pressed him even more earnestly. Zanyuan Chan Master said, 'Your Prajna (Bore, wisdom) has obstacles, but you have the qualities to approach the Dao (Dao, Buddhist truth). Perhaps one or two lifetimes are not enough to be fully mature.' Prince Shu said, 'I wish to hear you explain it in detail.' Zanyuan Chan Master said, 'You have received a strong and great temperament, and your karmic connections with the world are deep. With a strong and great temperament encountering deep worldly connections, you will surely bear the heavy responsibility of the world, harboring the ambition to manage the world and benefit the people, but if you cannot be certain about using or abandoning, then your mind will not be at peace. With an unpeaceful mind harboring the ambition to manage the world and benefit the people, when will you be able to achieve ten thousand years in a single thought? Moreover, you are often angry, and your learning is biased towards reason, which, for the Dao, is self-righteous foolishness. This is the third point.' Zanyuan Chan Master especially despised fame and fortune, as if shedding hair, and was content with simplicity, like a Tudou (Toutuo, ascetic monk), which is close to the Dao. Moreover, you should use the teachings to nourish and flourish your qualities.' Prince Shu bowed again and accepted the teachings. Since the beginning of the Xining era (Xining, era name), Prince Shu entered the court to pay homage, and was greatly reused, his position was prominent, and he shook the world. Whether there was a monthly salary or not, Zanyuan Chan Master never asked about it. When guests came to visit, regardless of their status, he had no other words besides greetings, and then he would close his eyes as if entering Samadhi. The guests would then leave. Once, he was offering a meal to the monks when someone suddenly reported that the kitchen and warehouse were on fire, and the fire was spreading to the Chao Yin Hall (Chao Yin Tang, temple building). The monks dropped their food, panicked, like bees trapped and ants scurrying. But Zanyuan Chan Master sipped and swallowed as if nothing had happened, looking up at the roof beams, and asked nothing after finishing his meal. Once, he went out of the city, and a madman entered the temple, killed a monk with his hand, and then committed suicide. The corpses were lying on top of each other. The people around ran to report, and met the soldiers on the road. A group of people followed from Baixia Gate (Baixia Men, place name). Zanyuan Chan Master passed by
尸處未嘗視。登寢室危坐。聽事者側立。冀元有以處之。而斂目如平日。於是稍稍隱去。卒不問。元祐初曰吾欲還東吳。促辦嚴。
(十七 己巳) 俄化。王哭之慟塔于蔣山。蘇老泉嘗作彭州圓覺院記。其文曰。人之居乎此也。必有樂乎此也。居斯樂不樂不居也。居而不樂。不樂而不去。為自欺。且為欺天。蓋君子恥食其食而無其功。恥服其服而不知其事。故居而不樂。吾有吐食脫服以逃天下之譏而已年。天之卑我以形。而使我以心馭也。今日欲適秦。明日欲適越。天下誰我御。故居而不樂。不樂而不去。是其心且不能馭其形。而況能以馭他人哉。自唐以來。天下士大夫。爭以排釋老為言。故其徒之慾求知于吾士大夫之間者。往往自叛其師以求容於吾。而吾士大夫。又喜其來而接之。禮靈徹文暢之徒。飲酒食肉以自絕於其教。嗚呼歸爾父母。復爾室家。而後吾許爾以叛爾師。父子之不歸。室家之不復。而師之叛。是不可以一日立於天下。傳曰。人臣無外交。故季布之忠於楚也。雖不如蕭韓之先覺。而比丁公之貳則為愈。予在京師。彭州僧保聰來求識予甚勤。及至蜀聞其自京師歸。布衣蔬食以為其徒先。凡若干年。而所居圓覺院大治。一日為予道其先師平潤事與其院之所以得名者請予為記。予佳聰之不以叛其師
【現代漢語翻譯】 現代漢語譯本：他去世后，屍體停放在那裡沒有去看。然後登上寢室，端正地坐著。聽候指示的人都側身站立，希望冀元能夠處理後事。但他只是像平時一樣閉著眼睛，於是人們漸漸地退去，最終他也沒有過問。元祐初年，他說：『我想回到東吳。』催促著準備行裝，非常急切。
（十七 己巳）不久就圓寂了。王氏哭得很悲痛，在蔣山為他建塔。蘇老泉曾經寫過《彭州圓覺院記》，其中寫道：『人居住在這裡，一定有喜歡這裡的地方。居住在這裡如果感到快樂就居住，不快樂就不居住。居住在這裡卻不快樂，不快樂卻不離開，這是自欺，而且是欺騙上天。因為君子以吃他的俸祿卻不做出相應的功績為恥辱，以穿他的官服卻不瞭解他的職責為恥辱，所以居住在這裡卻不快樂，我就要吐出食物，脫下官服，來逃避天下的譏諷罷了。上天用形體來約束我，卻讓我用心靈來駕馭形體。今天想去秦國，明天想去越國，天下有誰能夠駕馭我呢？所以居住在這裡卻不快樂，不快樂卻不離開，這是他的心都不能駕馭他的形體，更何況能夠用它來駕馭別人呢？自從唐朝以來，天下的士大夫，都爭著以排斥釋迦牟尼和老子為談資，所以他們的門徒想要在我們的士大夫之間求得賞識，往往會背叛他們的老師來求得容身之處。而我們的士大夫，又喜歡他們的到來而接納他們。像靈徹、文暢之流，飲酒吃肉，以此來與他們的教義決裂。唉，回到你的父母身邊，恢復你的家庭吧，然後我才允許你背叛你的老師。父子不相認，家庭不恢復，而背叛老師，這樣的人是不可以在天下立足的。』《春秋》上說：『人臣沒有外交。』所以季布忠於楚國，即使不如蕭何、韓信那樣先知先覺，但比起丁公的背叛來說還是好多了。我在京城的時候，彭州的僧人保聰來求見我，非常勤奮。等到我到了蜀地，聽說他從京城回來，穿著布衣，吃著素食，作為他門徒的表率，凡是若干年，而他所居住的圓覺院也得到了很大的治理。有一天，他為我講述了他的先師平潤的事蹟，以及他的寺院之所以得名的原因，請求我為他寫一篇記。我讚賞保聰的不背叛他的老師。』
【English Translation】 English version: After his death, the body was left untouched. He then ascended to his chamber and sat upright. Those awaiting instructions stood to the side, hoping that Ji Yuan could handle the aftermath. However, he merely closed his eyes as usual, and so people gradually withdrew, and in the end, he did not inquire about it. In the early years of Yuanyou, he said, 'I wish to return to Dongwu.' He urged the preparation of travel arrangements with great urgency.
(17th, Ji Si) Soon after, he passed away peacefully. Wang cried bitterly and built a pagoda for him at Jiangshan. Su Laoquan once wrote 'A Record of Yuanjue Temple in Pengzhou,' in which he stated: 'When a person resides here, there must be something they enjoy about this place. If residing here brings joy, then reside; if not, then do not reside. To reside here without joy, and yet not leave, is to deceive oneself, and moreover, to deceive Heaven. For a gentleman is ashamed to eat his salary without performing corresponding merits, and ashamed to wear his official robes without understanding his duties. Therefore, to reside here without joy, I would rather spit out the food and take off the robes to escape the ridicule of the world. Heaven constrains me with form, yet allows me to govern it with my heart. Today I wish to go to Qin, tomorrow I wish to go to Yue, who in the world can govern me? Therefore, to reside here without joy, and yet not leave, is that his heart cannot even govern his form, let alone use it to govern others? Since the Tang Dynasty, the scholars and officials of the world have competed to speak of rejecting Shakyamuni and Laozi, so their disciples, wanting to seek recognition among our scholars and officials, often betray their teachers to seek a place to belong. And our scholars and officials, in turn, welcome their arrival and accept them. People like Lingche and Wenchang drink wine and eat meat, thereby severing themselves from their teachings. Alas, return to your parents, restore your family, and then I will allow you to betray your teacher. If fathers and sons do not recognize each other, and families are not restored, then betraying the teacher, such a person cannot stand in the world for even a day.' The Spring and Autumn Annals says: 'A minister has no foreign affairs.' Therefore, Ji Bu's loyalty to Chu, even if not as prescient as Xiao He and Han Xin, is still better than Ding Gong's betrayal. When I was in the capital, the monk Bao Cong from Pengzhou came to seek me out, very diligently. When I arrived in Shu, I heard that he had returned from the capital, wearing cloth clothes and eating vegetarian food, as an example for his disciples, for many years, and the Yuanjue Temple where he resided was greatly improved. One day, he told me about the deeds of his late teacher Pingrun, and the reason why his temple was named, requesting me to write a record for him. I admire Bao Cong's not betraying his teacher.'
悅予也。故為之記曰。彭州龍興寺僧平潤。講圓覺經有奇。因以名院。院始弊不葺。潤之來始得隙地。以作堂宇。凡更二僧而至於保聰。又合其鄰之僧屋若干于其院。以成。是為記。
(十八 庚午) 蘇軾以龍圖閣學士知杭州。奏浚西湖際山為岸。杭人呼曰蘇公堤。紹聖四年。移謫儋州。至元符三年六月。歸自海外居常州。軾謫黃州日。築室東坡號居士。靖國元年辛巳七月廿八日卒。朝奉郎提舉成都五局觀。嘗作佛印磨衲贊曰。長老佛印大師了元游京師。天子聞其名。以高麗所貢磨衲賜之。客有見而嘆曰。嗚呼善哉未嘗有也。嘗試與子攝其齊衽循其鉤絡舉而振之。則東盡嵎夷。西及昧谷。南被交趾。北屬幽都。紛在吾箴孔線蹊之中矣。佛印聽然而笑曰。甚矣子言之陋也。吾以法眼視之。一一箴孔有無量世界。一一世界滿中眾生所有毛孔所衣之衣。箴孔線蹊悉為世界。如是展轉經八十反。吾佛光明之所照。吾君聖德之所被。如以大海注一毛竅。如以大地塞一箴孔。曾何嵎夷昧谷交趾幽都之足云乎。當知此納。非大非小。非短非長。非重非輕。非薄非厚。非色非空。一切世間折膠墮指。此衲不寒。爍石流金。此衲不熱。五濁流浪劫火洞然。此納不壞。云何以有思惟心生下劣想。於是蜀人蘇軾聞而贊之曰。匣而藏之
【現代漢語翻譯】 現代漢語譯本： 悅予因此寫下這篇記。彭州龍興寺的僧人平潤，講解《圓覺經》有獨到之處，因此用經名來命名寺院。寺院最初破敗不堪，無人修繕。平潤到來后，才得到空地，用來建造殿堂房舍。經歷了兩位僧人，到了保聰，又將寺院相鄰的幾間僧房合併到寺院中，才最終建成。這就是這篇記的由來。
(十八 庚午) 蘇軾以龍圖閣學士的身份知杭州。上奏朝廷疏浚西湖，用山石堆砌成湖岸。杭州人稱之為蘇公堤。紹聖四年，蘇軾被貶謫到儋州。到元符三年六月，從海外返回，居住在常州。蘇軾被貶謫到黃州時，建造房屋在東坡，自號東坡居士。靖國元年辛巳七月二十八日去世，官職為朝奉郎、提舉成都五局觀。他曾經作《佛印磨衲贊》說：『長老佛印大師了元遊歷京師，天子聽說了他的名聲，將高麗進貢的磨衲賜給他。有客人看見後感嘆說：『啊！太好了，前所未有啊！』我嘗試著和您一起提起這件袈裟的衣襟，沿著它的鉤絡，舉起來抖動它，那麼東邊到嵎夷，西邊到昧谷，南邊覆蓋交趾，北邊屬於幽都，都紛紛在我們的針孔線縫之中了。』佛印聽了之後笑著說：『您的見解太淺薄了。我用法眼觀察它，每一個針孔都有無量世界，每一個世界都充滿眾生，所有毛孔所穿的衣服，針孔線縫都是世界。這樣輾轉經過八十次，都是我佛光明所照耀，我君聖德所覆蓋的地方。就像用大海注入一根毛髮上的孔竅，就像用大地堵塞一個針孔，哪裡還值得一提嵎夷、昧谷、交趾、幽都呢？』應當知道這件袈裟，非大非小，非短非長，非重非輕，非薄非厚，非色非空。一切世間冰凍斷裂，手指掉落，這件袈裟不覺得寒冷。熔化石頭，使金屬流動，這件袈裟不覺得炎熱。五濁惡世，劫火燃燒，這件袈裟不會損壞。為什麼用有思有為的心生出下劣的想法呢？』於是蜀人蘇軾聽了之後讚歎說：『把它收藏起來吧！』
【English Translation】 English version: Yue Yu therefore wrote this record. The monk Pingrun of Longxing Temple (Dragon Rising Temple) in Pengzhou, had unique insights when lecturing on the 'Yuanjue Sutra' (Sutra of Perfect Enlightenment), hence the temple was named after the sutra. The temple was initially dilapidated and no one repaired it. Only after Pingrun arrived did he obtain vacant land to build halls and houses. After two monks, it reached Bao Cong, who then merged several monks' houses adjacent to the temple into the temple, and it was finally completed. This is the origin of this record.
(18th Year, Gengwu) Su Shi, with the title of Academician of the Dragon Diagram Pavilion, governed Hangzhou. He petitioned the court to dredge West Lake and build the shore with mountain stones. The people of Hangzhou called it Su Gong Causeway. In the fourth year of Shaosheng, Su Shi was exiled to Danzhou. By the sixth month of the third year of Yuanfu, he returned from overseas and resided in Changzhou. When Su Shi was exiled to Huangzhou, he built a house on Dongpo (Eastern Slope) and called himself Dongpo Jushi (Eastern Slope Layman). He passed away on the 28th day of the seventh month of the first year of Jingguo, with the official title of Chaofeng Lang (Gentleman for Court Service), Commissioner of the Five Bureaus of Chengdu. He once wrote 'Eulogy on the Worn Kasaya of Buddhist Seal' (Foyin Mona Zan), saying: 'The elder Master Foyin Liaoyuan (Buddhist Seal Understanding Origin) traveled to the capital, and the emperor heard of his fame and bestowed upon him a worn kasaya (robe) presented by Goryeo (ancient Korean kingdom). A guest saw it and exclaimed: 'Ah! Wonderful, unprecedented!' I would like to try with you to lift the lapel of this kasaya, follow its hooks and loops, raise it and shake it, then the east reaches Yuyi, the west reaches Meigu, the south covers Jiaozhi, the north belongs to Youdu, all are within our needle holes and thread seams.' Foyin listened and smiled, saying: 'Your view is too shallow. I observe it with the Dharma eye, each needle hole has immeasurable worlds, each world is filled with sentient beings, all the clothes worn by all pores, the needle holes and thread seams are all worlds. After eighty such transformations, all are illuminated by the light of my Buddha, and covered by the virtue of my sovereign. It is like pouring the ocean into a pore on a hair, like blocking a needle hole with the earth, what is there to mention of Yuyi, Meigu, Jiaozhi, Youdu?' One should know that this kasaya is neither big nor small, neither short nor long, neither heavy nor light, neither thin nor thick, neither form nor emptiness. In all the world where ice freezes and fingers fall off, this kasaya does not feel cold. When stones melt and metal flows, this kasaya does not feel hot. In the turbulent world of the five turbidities, when the fire of the kalpa burns, this kasaya will not be destroyed. Why use a thinking mind to generate inferior thoughts?' Thereupon, Su Shi of Shu heard it and praised it, saying: 'Box it up and store it!'
。見衲而不見師。衣而不匣。見師而不見衲。惟師與衲非一非兩。眇而視之。蟣虱龍象。
(十九) 法雲圓通法秀禪師。秦州隴城人也。生辛氏。母夢僧臞甚鬚髮盡白托宿曰。我麥積山僧也。覺而娠。先是麥積山有僧。亡其名。日誦法華。與應干寺魯和上善。嘗欲從之遊方。魯老之既去。緒語曰。他日當尋我竹鋪坡前鐵疆嶺下。俄有兒生其所。魯聞之往觀焉。兒為一笑。三歲愿隨魯歸。遂冒魯氏。十九通經為大僧。天骨峻拔。軒昂萬僧中。凜如畫。講大經章分句析。機鋒不可觸。京洛著聞。倚圭峰鈔以詮量眾義。然恨圭峰學禪。唯敬北京元華嚴。然恨元非講。曰教盡佛意。則如元公者。不應非教。禪非佛意。則如圭峰者。不應學禪。然吾不信世尊教外以法私大迦葉。乃罷講南遊。謂同學曰。吾將窮其窟穴。摟取其種類。抹殺之以報佛恩乃已耳。初至隨州護國。讀凈果禪師碑曰。僧問報慈。如何是佛性。慈曰。誰無。又問凈果。果曰。誰有。其僧因有悟。秀大笑曰。豈佛性敢有無之。矧又曰因以有悟哉。其氣拂膺。去至無為鐵佛。謁懷禪師。懷貌寒危坐涕垂沾裳。秀易之。懷收涕問。座主講何經。秀曰。華嚴。又問。此經以何為宗。曰以心為宗。又問。心以何為宗。秀不能對。懷曰。毫釐有差天地懸隔。秀退自
【現代漢語翻譯】 現代漢語譯本：只看見僧衣而沒有看見僧人，只穿了衣服卻沒有好好收藏。只看見僧人而沒有看見僧衣，只有僧人和僧衣不是一個也不是兩個（不可分割）。如果瞇起眼睛看，（他們）就像蟣虱一樣渺小，又像龍像一樣偉大。
（十九）法雲圓通法秀禪師（Fayun Yuantong Faxiu Chanshi），是秦州隴城人。姓辛。他的母親夢見一個非常清瘦的僧人，鬚髮全白，來托宿，說：『我是麥積山（Maiji Mountain）的僧人。』醒來后就懷孕了。在這之前，麥積山有個僧人，已經忘記了他的名字，每天誦讀《法華經》（Lotus Sutra）。他和應干寺（Yinggan Temple）的魯和尚（Lu Heshang）交好，曾經想跟隨他一起遊歷四方。魯和尚離開后，留下話說：『將來可以在竹鋪坡前（Zhupu Slope），鐵疆嶺下（Tiejing Ridge）找到我。』不久后，法秀禪師就出生在那裡。魯和尚聽說后前去觀看，嬰兒對他一笑。三歲時，法秀禪師就願意跟隨魯和尚回去，於是就冒用了魯姓。十九歲時，精通經書，成為大僧。他天資聰穎，氣宇軒昂，在萬千僧人中，像畫一樣引人注目。他講解大經，分析章節，言辭犀利，無人敢觸犯。在京洛一帶很有名氣。他依靠圭峰（Guifeng）的註解來解釋經義。但他遺憾圭峰學習禪宗。唯獨敬佩北京元華嚴（Beijing Yuan Huayan）。但他遺憾元華嚴不講經。法秀禪師說：『如果教義能夠完全表達佛的意思，那麼像元華嚴這樣的人，就不應該不講經。如果禪宗不能表達佛的意思，那麼像圭峰這樣的人，就不應該學習禪宗。』但他不相信世尊在教義之外私自將法傳給大迦葉（Mahākāśyapa）。於是停止講經，南遊。他對同學說：『我將窮盡他們的巢穴，抓住他們的同類，抹殺他們，以此來報答佛恩。』 最初到達隨州護國寺（Suizhou Huguo Temple），讀到凈果禪師（Jingguo Chanshi）的碑文，上面寫著：『有僧人問報慈禪師（Bao Ci Chanshi），什麼是佛性？報慈禪師說：誰沒有？』又問凈果禪師，凈果禪師說：『誰有？』那個僧人因此有所領悟。法秀禪師大笑道：『難道佛性還敢說有或沒有嗎？更何況還說因此而有所領悟呢？』他的氣憤之情溢於言表。離開後到達無為鐵佛寺（Wuweitiefu Temple），拜見懷禪師（Huai Chanshi）。懷禪師面容憔悴，危襟正坐，眼淚沾濕了衣裳。法秀禪師輕視他。懷禪師收起眼淚問道：『座主講的是什麼經？』法秀禪師說：『《華嚴經》（Avatamsaka Sutra）。』又問：『這部經以什麼為宗旨？』回答說：『以心為宗旨。』又問：『心以什麼為宗旨？』法秀禪師不能回答。懷禪師說：『差之毫釐，失之千里。』法秀禪師退下後，自己思考。
【English Translation】 English version: Seeing the robe but not seeing the monk; wearing the robe but not treasuring it. Seeing the monk but not seeing the robe; only the monk and the robe are neither one nor two (inseparable). If you squint and look, (they) are as small as lice, and as great as dragons and elephants.
(19) Dharma Cloud Perfect Penetration Dharma Excellence Chan Master (Fayun Yuantong Faxiu Chanshi) was a native of Longcheng in Qin Prefecture. His surname was Xin. His mother dreamed of a very thin monk, with completely white hair and beard, asking to stay overnight, saying: 'I am a monk from Maiji Mountain.' She woke up and was pregnant. Before this, there was a monk at Maiji Mountain, whose name has been forgotten, who recited the Lotus Sutra (Fahua Jing) every day. He was on good terms with Abbot Lu (Lu Heshang) of Yinggan Temple, and once wanted to travel around with him. After Abbot Lu left, he left a message saying: 'In the future, you can find me in front of Zhupu Slope, under Tiejing Ridge.' Soon after, Dharma Excellence Chan Master was born there. Abbot Lu heard about it and went to see him, and the baby smiled at him. At the age of three, Dharma Excellence Chan Master was willing to follow Abbot Lu back, so he took the surname Lu. At the age of nineteen, he was proficient in the scriptures and became a great monk. He was intelligent and had a dignified appearance. Among thousands of monks, he was as eye-catching as a painting. He lectured on the great scriptures, analyzed chapters, and his words were sharp and unassailable. He was famous in the Jingluo area. He relied on Guifeng's annotations to explain the meaning of the scriptures. But he regretted that Guifeng studied Zen. He only admired Beijing Yuan Huayan. But he regretted that Yuan Huayan did not lecture on the scriptures. Dharma Excellence Chan Master said: 'If the teachings can fully express the Buddha's meaning, then someone like Yuan Huayan should not fail to lecture on the scriptures. If Zen cannot express the Buddha's meaning, then someone like Guifeng should not study Zen.' But he did not believe that the World Honored One secretly transmitted the Dharma to Mahākāśyapa outside of the teachings. So he stopped lecturing on the scriptures and traveled south. He said to his classmates: 'I will exhaust their lairs, seize their kind, and obliterate them, in order to repay the Buddha's kindness.' He first arrived at Huguo Temple in Suizhou, and read the inscription of Chan Master Jingguo, which read: 'A monk asked Chan Master Bao Ci, what is Buddha-nature? Chan Master Bao Ci said: Who doesn't have it?' He also asked Chan Master Jingguo, and Chan Master Jingguo said: 'Who has it?' That monk had some understanding because of this. Dharma Excellence Chan Master laughed loudly and said: 'How dare Buddha-nature be said to have or not have? Moreover, how can it be said that one has some understanding because of this?' His anger overflowed. After leaving, he arrived at Wuweitiefu Temple and visited Chan Master Huai. Chan Master Huai looked haggard, sat upright, and tears wet his clothes. Dharma Excellence Chan Master looked down on him. Chan Master Huai wiped away his tears and asked: 'What scripture does the lecturer lecture on?' Dharma Excellence Chan Master said: 'The Avatamsaka Sutra.' He also asked: 'What is the purpose of this scripture?' He replied: 'The purpose is the mind.' He also asked: 'What is the purpose of the mind?' Dharma Excellence Chan Master could not answer. Chan Master Huai said: 'A difference of a hair's breadth leads to a separation of a thousand miles.' Dharma Excellence Chan Master retreated and thought to himself.
失。悚然乃敬服。愿留日夕受法。久之乃證。懷移池入吳。皆從之。初出世淮之四面。杖笠之外包具而已。以至棲賢蔣山長蘆。眾千人。有全椒長老。至登座。眾目哂之。無出問者。於是秀出拜趨問。如何是法秀自己。全椒笑曰。秀鐵面乃不識自己乎。秀曰。當局者迷。一眾服其荷法心也。冀國大長公主。建法雲寺成。有詔秀為開山第一祖。開堂日。神宗遣中使降香並磨衲。仍傳聖語。表朕親至之禮。皇弟荊王致敬座下。士大夫日夕問道。時司馬光方登庸。以吾法太盛。方經營之。秀曰。相公聰明人類英傑。非因佛法不能爾。遽忘願力乎。溫公意少懈。元祐五年八月臥疾。詔醫官視之醫請候脈。秀仰視曰。汝何為者也。吾有疾當死耳。求治之。是以生為可戀也。平生生死夢三者無所揀擇。揮去之。呼侍者更衣。安坐說偈而化。閱世六十四。坐夏四十五。
(十二) 江州東林常總禪師。生劍州尤溪施氏。母夢男子頎然色如金握白芙蓉三柄以授之。但一柄得。余委地。覺而娠。后誕三子。伯仲皆不育。總其季也。年十一依寶云寺文兆法師出家。又八年落髮。詣建州大中寺契恩律師受具。初至吉州禾山禪智材公。材有人望。延之不留。聞南禪師之道依歸宗。久之無所得而去。歸宗火。南遷石門南塔。又往從之。及南
【現代漢語翻譯】 現代漢語譯本 失。他感到恐懼，然後轉為敬佩。希望留下來日夜接受佛法。很久之後才證悟。懷著將池水移入吳地的想法，大家都跟隨他。最初在淮河四面弘法，除了手杖和斗笠之外，只有簡單的包裹。後來到了棲賢、蔣山、長蘆等地，聚集了上千人。有一位全椒長老，登上法座時，眾人用眼神嘲笑他，沒有人出來提問。這時，法秀出來拜見並提問：『如何是法秀自己？』全椒笑著說：『法秀你真是鐵面無私，竟然不認識自己嗎？』法秀說：『當局者迷。』大家都佩服他荷擔佛法的心。冀國大長公主建造法雲寺建成后，皇帝下詔讓法秀擔任開山第一祖。開堂那天，神宗皇帝派遣中使送來香和磨衲（mónà，僧衣），並傳達聖旨，表示如同朕親自到來的禮遇。皇弟荊王也在座下致敬。士大夫們日夜向他問道。當時司馬光剛剛被重用，因為法秀的佛法太盛，正想方設法加以限制。法秀說：『司馬相公是聰明的人類英傑，如果不是因為佛法，也不能達到這樣的成就。難道您這麼快就忘記了當初的願力了嗎？』司馬光聽后，態度稍微緩和。元祐五年八月，法秀臥病在床，皇帝下詔讓醫官診視。醫生請求診脈，法秀仰視著他說：『你是幹什麼的？我得了病，該死了。求醫治療，是因為貪戀生命啊。』他平生對於生死和夢這三者都沒有任何選擇和留戀，揮手拒絕了。叫侍者為他更衣，安詳地坐著，說完偈語就圓寂了。享年六十四歲，坐禪四十五年。
（十二）江州東林常總禪師。生於劍州尤溪施氏。他的母親夢見一位身材高大、面色如金的男子，手握三柄白芙蓉花授予她。但只得到一柄，其餘兩柄掉落在地上。醒來后就懷孕了。後來生了三個兒子，老大和老二都沒有養活，常總是最小的。十一歲時，他依寶云寺的文兆法師出家。又過了八年，剃度，到建州大中寺拜契恩律師受具足戒。最初到吉州禾山拜見禪智材公（Chánzhì cáigōng），材公很有聲望，邀請他留下，但他沒有答應。聽說南禪師（Nán Chánshī）的道風，就前往歸宗寺。很久之後，沒有什麼收穫就離開了。歸宗寺發生火災，南禪師遷到石門南塔，他又前往追隨。等到南禪師...
【English Translation】 English version Shi. He felt fear, which then turned into respect. He wished to stay and receive the Dharma day and night. After a long time, he attained enlightenment. With the idea of moving the pond into Wu, everyone followed him. Initially, he propagated the Dharma in the four directions of the Huai River, with only a staff, a bamboo hat, and a simple bag. Later, he went to Qixian, Jiangshan, Changlu, and other places, gathering thousands of people. There was an elder from Quanjiao, when he ascended the Dharma seat, the crowd mocked him with their eyes, and no one came out to ask questions. At this time, Faxiu came forward to pay respects and asked: 'What is Faxiu himself?' Quanjiao smiled and said: 'Faxiu, you are truly impartial, don't you even recognize yourself?' Faxiu said: 'The one involved is confused.' Everyone admired his heart for bearing the Dharma. The Grand Princess of Ji State built the Fayun Temple, and the emperor issued an edict for Faxiu to be the first founding patriarch. On the day of the opening ceremony, Emperor Shenzong sent a eunuch to deliver incense and a 'mona' (mónà, a monk's robe), and conveyed the imperial decree, expressing the courtesy as if the emperor had arrived in person. The emperor's younger brother, Prince Jing, also paid his respects at the seat. Scholars and officials asked him about the Dharma day and night. At that time, Sima Guang had just been promoted, and because Faxiu's Dharma was too prosperous, he was trying to restrict it. Faxiu said: 'Chancellor Sima is a brilliant and outstanding person, and he could not have achieved this without the Dharma. Have you forgotten your original vows so quickly?' Sima Guang's attitude softened slightly after hearing this. In August of the fifth year of Yuanyou, Faxiu was bedridden, and the emperor issued an edict for a medical officer to examine him. The doctor asked to take his pulse, but Faxiu looked up at him and said: 'What are you doing? I am sick and should die. Seeking medical treatment is because I am attached to life.' Throughout his life, he had no choice or attachment to life, death, and dreams, and waved them away. He asked the attendant to change his clothes, sat peacefully, recited a verse, and passed away. He lived for sixty-four years and practiced Zen for forty-five years.
(12) Chan Master Changzong of Donglin Temple in Jiangzhou was born in the Shi family of Youxi, Jianzhou. His mother dreamed of a tall man with a golden face, holding three white lotus flowers and giving them to her. But she only received one, and the other two fell to the ground. She woke up and became pregnant. Later, she gave birth to three sons, but the eldest and second did not survive. Changzong was the youngest. At the age of eleven, he became a monk under Dharma Master Wenzhao of Baoyun Temple. Eight years later, he was tonsured and went to Dazhong Temple in Jianzhou to receive the full precepts from Vinaya Master Qi'en. Initially, he went to Jizhou Heshan to visit Chan Master Zhicai Gong (Chánzhì cáigōng). Master Cai Gong was highly respected and invited him to stay, but he declined. Hearing of the Dharma style of Chan Master Nan (Nán Chánshī), he went to Guizong Temple. After a long time, he left without any gain. Guizong Temple caught fire, and Chan Master Nan moved to the South Pagoda of Shimen, and he went to follow him again. When Chan Master Nan...
公自石門遷黃檗積翠以至黃龍。總皆在焉。二十年之間。凡七往返。南佳其勤勞稱于眾。總自負密記。決志大掖濟北之宗。洪州太守榮公修撰請住泐潭。或謂馬祖再來也。道俗爭先愿見。元豐三年詔革江州東林律居為禪。觀文殿學士王公韶出南昌。欲延寶覺心公。心舉總自代。總知宵道去千餘里。檄諸郡期必得之。得於新淦殊山窮谷中。遂應命。其徒相謂曰。遠公嘗有記曰。吾滅七百年後。有肉身大士。革吾道場。今符其語矣。總之名聞天子。有詔住相國智海禪院。總固稱山野老病不能奉詔。然州郡敦遣急於星火。其徒又相語曰。聰明泉適自涸矣。凡兩月而得旨。如所乞。就賜紫伽黎。號廣惠。其徒又相語曰。聰明泉復涌沸矣。元祐三年徐國王奏。號照覺禪師。總于衲子有大緣。槌拂之下眾盈七百。叢席之盛。近世所未有也。六年八月示疾。九月二十五日浴罷安坐而化。十月八日全身葬于雁門塔之東。世壽六十七。坐四十九夏。
(二十一) 荊門玉泉皓長老塔銘。無盡居士撰。略雲師姓王。眉州丹棱縣坼頭鎮人。天聖元年。依大力院出家。法名承皓。明道二年普度為僧。景祐元年受戒。慶曆二年遊方。至復州見北塔思席禪師。發明心要。得遊戲如風大自在三昧。制赤犢鼻。書歷代祖師名而服之曰。惟有文殊普
【現代漢語翻譯】 現代漢語譯本： 總禪師從石門遷到黃檗積翠，以至黃龍，都曾在那裡。二十年間，總共往返七次。南禪宗的僧人嘉獎他的勤勞，稱讚他超越眾人。總禪師自己認為已秘密地記住了大溈仰宗的宗旨，決心要弘揚濟北的宗風。洪州太守榮公和修撰請他住持泐潭寺。有人說他是馬祖（Mazu，唐代禪宗大師）再來。道士和俗人都爭先恐後地想見他。元豐三年，朝廷下詔將江州東林寺的律宗改為禪宗，觀文殿學士王公韶出使南昌，想請寶覺心公（Baojue Xin Gong）主持，心公推薦總禪師代替自己。總禪師知道宵道離這裡有千里之遙，便下令各郡一定要找到他。終於在新淦縣的深山窮谷中找到了他，於是總禪師應命前往。他的弟子們互相說道：『遠公（Yuangong，慧遠大師）曾經有預言說，我圓寂七百年後，會有肉身大士來改革我的道場，現在應驗了他的話了。』總禪師的名聲傳到天子那裡，朝廷下詔讓他住持相國智海禪院。總禪師堅決推辭說自己是山野老病之人，不能奉詔。然而州郡官員催促派遣，比星火還急。他的弟子們又互相說道：『聰明泉（Congming Spring）恐怕要乾涸了。』過了兩個月才得到朝廷的旨意，如他所請，賜予紫伽黎（Zi Jia Li，紫色袈裟），號為廣惠禪師（Guanghui Chanshi）。他的弟子們又互相說道：『聰明泉又要涌出來了。』元祐三年，徐國王上奏，賜號照覺禪師（Zhaojue Chanshi）。總禪師與僧人有很深的緣分，在他的教導下，門徒多達七百人。叢林禪席的盛況，是近世所未有的。六年八月，總禪師示現疾病，九月二十五日沐浴完畢，安然坐化。十月八日，全身葬于雁門塔的東邊。世壽六十七歲，坐禪四十九個夏天。 荊門玉泉皓長老塔銘。無盡居士撰。略云：師姓王，眉州丹棱縣坼頭鎮人。天聖元年，依大力院出家，法名承皓。明道二年普度為僧。景祐元年受戒。慶曆二年遊方，至復州見北塔思席禪師，發明心要，得遊戲如風大自在三昧（Youxi Ru Feng Dazizai Sanmei，像風一樣自由自在的三昧）。制赤犢鼻（Chi Du Bi，一種僧人穿的短褲），書歷代祖師名而服之曰：『惟有文殊普（Wenshu Pu，文殊菩薩）』
【English Translation】 English version: Chan Master Zong moved from Shimen to Huangbo Jicui, and then to Huanglong, residing in all these places. Over twenty years, he made seven trips back and forth. The monks of the Southern Chan school praised his diligence, commending him above others. Chan Master Zong himself believed he had secretly memorized the principles of the Weiyang school and was determined to promote the style of Jibei. Prefect Rong of Hongzhou and the compiler requested him to reside at Letan Temple. Some said he was the reincarnation of Mazu (Mazu, a Chan master of the Tang Dynasty). Both Daoists and laypeople eagerly wanted to see him. In the third year of Yuanfeng, the court issued an edict to change the Vinaya school of Donglin Temple in Jiangzhou to the Chan school. Wang Gongshao, a scholar of the Guanwendian, was dispatched to Nanchang and wanted to invite Baojue Xin Gong to preside over the temple, but Xin Gong recommended Chan Master Zong to replace him. Chan Master Zong knew that Xiaodao was thousands of miles away, so he ordered the counties to find him. Finally, they found him in the remote mountains and valleys of Xingan County, and Chan Master Zong accepted the order. His disciples said to each other: 'Venerable Yuan (Yuangong, Master Huiyuan) once prophesied that seven hundred years after his death, a great Bodhisattva in the flesh would come to reform his monastery, and now his words have been fulfilled.' Chan Master Zong's reputation reached the emperor, and the court issued an edict for him to reside at the Zihai Chan Monastery in Xiangguo. Chan Master Zong firmly declined, saying that he was an old and sick man from the mountains and could not accept the order. However, the officials of the state and county urged him to go, more urgently than a shooting star. His disciples said to each other again: 'The Congming Spring (Congming Spring) is probably going to dry up.' After two months, he received the imperial decree, granting his request and bestowing upon him a purple kasaya (Zi Jia Li, purple robe), with the title of Chan Master Guanghui (Guanghui Chanshi). His disciples said to each other again: 'The Congming Spring is about to gush forth again.' In the third year of Yuanyou, King Xu memorialized the throne, bestowing upon him the title of Chan Master Zhaojue (Zhaojue Chanshi). Chan Master Zong had a deep affinity with monks, and under his guidance, his disciples numbered up to seven hundred. The flourishing of the monastic community was unprecedented in recent times. In the eighth month of the sixth year, Chan Master Zong manifested illness. On the twenty-fifth day of the ninth month, after bathing, he sat peacefully and passed away. On the eighth day of the tenth month, his whole body was buried to the east of the Yanmen Pagoda. He lived to the age of sixty-seven, and sat in meditation for forty-nine summers. Epitaph for Elder Hao of Yuquan Temple in Jingmen. Written by Layman Wujin. Briefly states: The master's surname was Wang, from Chetou Town, Danleng County, Meizhou. In the first year of Tiansheng, he left home at Dali Temple, with the Dharma name Chenghao. In the second year of Mingdao, he was ordained as a monk. In the first year of Jingyou, he received the precepts. In the second year of Qingli, he traveled around, and upon arriving at Fuzhou, he met Chan Master Sisi of Beita, who illuminated the essentials of his mind, attaining the Samadhi of Great Freedom Like Playing in the Wind (Youxi Ru Feng Dazizai Sanmei, a samadhi of being as free and unconstrained as the wind). He made a red short pants (Chi Du Bi, a type of short pants worn by monks), wrote the names of the ancestral masters of past generations on it, and wore it, saying: 'Only Manjusri Pu (Wenshu Pu, Manjusri Bodhisattva).'
賢。猶較些子。且書于帶上。自是諸方以皓布裈呼之惠南居黃龍。設三關語以接物。罕有契其機者。師教一僧往。南曰。我手何似佛手。答曰。不相似。南曰。我腳何似驢腳。答曰。不較多。南笑曰。此非汝語。誰教汝來。僧以實告。南曰。我從來疑這漢。熙寧間至襄陽為谷隱首座。有蜀僧依止師席。師憐其年少有志。稍誘掖之。僧亦效師。制犢鼻。浣而曝之。師見之曰。我裈何故在此。僧曰。某甲裈也。師曰。具何道理敢爾。僧禮拜曰。每蒙許與。切所欣慕。師曰。此豈戲論。與汝半年當吐血死。後半年其僧嘔血死於鹿門山。聞者異之元豐二年四月。予奉使京西南路。聞師之名致而見之。問師法嗣何人。師曰。北塔。問北塔有何言句。師曰。為伊不肯與人說。遂請師住郢州大陽。谷隱大喜曰。我山中首座出世。盛集緇素請師升座。以為歆艷。師曰。承皓住谷隱十年。不曾飲谷隱一滴水嚼穀隱一粒米。汝若不會來大陽。與汝說。攜拄杖下座。不顧而去。居數月。知荊南李公審言轉運使孫公景修。同請住當陽玉泉景德禪院。師機鋒孤峭。學者不能湊泊。人闕首座。維那曰。某人某人曾於某處立僧。為禪眾所歸。宜依諸方例請充。師叱曰。杜杜。又曰。孟八郎孟八郎。一日師從廚前過。見造晚面問曰。有客過耶。對曰。眾
【現代漢語翻譯】 賢（指僧人）。猶較差一些。且記在帶子上。自此各方都用『皓布裈』來稱呼他。惠南禪師住在黃龍山，設立三關語來接引學人，很少有人能契合他的機鋒。惠南禪師教一個僧人前去（試探）。惠南禪師問：『我的手像不像佛手？』僧人答：『不像。』惠南禪師問：『我的腳像不像驢腳？』僧人答：『不差多少。』惠南禪師笑著說：『這不是你說的話，是誰教你來的？』僧人如實相告。惠南禪師說：『我一直懷疑這個傢伙。』熙寧年間，惠南禪師到襄陽，擔任谷隱寺的首座。有個四川來的僧人依止他，惠南禪師憐憫他年少有志，稍加引導。這個僧人也效仿惠南禪師，製作犢鼻裈，洗后晾曬。惠南禪師看見后說：『我的裈怎麼會在這裡？』僧人說：『這是弟子的裈。』惠南禪師說：『有什麼道理敢這樣做？』僧人禮拜說：『一直蒙受您的許可，非常欣慕。』惠南禪師說：『這豈是戲言？給你半年時間，當吐血而死。』後來半年後，那個僧人果然在鹿門山嘔血而死。聽到的人都覺得奇異。元豐二年四月，我奉命巡視京西南路，聽聞惠南禪師的名聲，特地去拜見他。我問惠南禪師：『您的法嗣是誰？』惠南禪師說：『北塔。』我問：『北塔有什麼言句？』惠南禪師說：『因為他不肯與人說。』於是我請惠南禪師住持郢州大陽寺。谷隱寺的住持非常高興，說：『我山中的首座出世了。』盛大地召集僧俗，請惠南禪師升座，以為會得到讚揚。惠南禪師說：『承皓住在谷隱寺十年，不曾飲谷隱寺一滴水，嚼穀隱寺一粒米。你若不會，來大陽寺，我與你說。』說完，拿著拄杖下座，不回頭就走了。住了幾個月，得知荊南轉運使李公審言、孫公景修一同邀請惠南禪師住持當陽玉泉景德禪院。惠南禪師的機鋒孤峭，學人無法靠近。寺里缺少首座，維那說：『某人某人曾在某處立僧，為禪眾所歸服，應該依照各寺的慣例請他來擔任。』惠南禪師呵斥道：『杜杜（停止，停止）。』又說：『孟八郎孟八郎。』一日，惠南禪師從廚房前經過，看見正在做晚上的麵條，問道：『有客人來嗎？』回答說：『是大眾的。』 賢 (a monk)。Still a bit better. And write it on the belt. Since then, all parties have called him 'Haobu Kun'. Huinan lived in Huanglong and set up three barriers to receive people, and few people could fit his opportunity. The master taught a monk to go. Nan said, 'How is my hand like the Buddha's hand?' He replied, 'Not similar.' Nan said, 'How is my foot like a donkey's foot?' He replied, 'Not much different.' Nan smiled and said, 'This is not your language, who taught you to come?' The monk told the truth. Nan said, 'I have always suspected this guy.' During the Xining period, he went to Xiangyang to serve as the chief seat of Guyin. A monk from Shu followed the master's seat. The master pitied his youth and ambition and slightly induced him. The monk also imitated the master and made a犢鼻 (犢鼻裈, a type of short pants). Wash and dry it. The master saw it and said, 'Why is my 裈 (裈, pants) here?' The monk said, 'It's my 裈 (裈, pants).' The master said, 'What's the reason for daring to do this?' The monk bowed and said, 'I have always been allowed to do so, and I am very admired.' The master said, 'How can this be a joke? Give you half a year to vomit blood and die.' Half a year later, the monk vomited blood and died in Lumen Mountain. Those who heard it were surprised. In April of the second year of Yuanfeng, I was ordered to inspect the Jingxi South Road. I heard the master's name and went to see him. I asked the master who his successor was. The master said, 'Beita (North Pagoda).' Asked what Beita (North Pagoda) said. The master said, 'Because he refused to tell others.' Then he invited the master to live in Dayang, Yingzhou. Guyin was overjoyed and said, 'The chief seat in my mountain was born.' A grand gathering of monks and lay people invited the master to ascend the seat, thinking that he would be admired. The master said, 'Chenghao has lived in Guyin for ten years, and has never drunk a drop of water from Guyin or chewed a grain of rice from Guyin. If you don't know, come to Dayang, and I will tell you.' He took his staff and left the seat without looking back. After living for several months, he learned that Li Gong Shenyan, the envoy of Jingnan, and Sun Gong Jingxiu jointly invited the master to live in Jingde Zen Temple, Yuquan, Dangyang. The master's machine front was lonely and steep, and scholars could not get close to it. The temple lacked a chief seat. The weina (維那, a monastic officer) said, 'So-and-so has established a monk in a certain place and is returned to by the Zen crowd. It is appropriate to invite him to fill the position according to the example of various temples.' The master scolded, 'Du Du (Stop, stop).' He also said, 'Meng Balang Meng Balang.' One day, the master passed by the kitchen and saw that he was making evening noodles and asked, 'Are there any guests passing by?' He replied, 'It's for the public.'
【English Translation】 Xian (referring to a monk). Still a bit better. And write it on the belt. Since then, all parties have called him 'Haobu Kun'. Huinan (Huinan, a Chan master) lived in Huanglong (Huanglong Mountain) and set up three barriers to receive people, and few people could fit his opportunity. The master taught a monk to go. Nan said, 'How is my hand like the Buddha's hand?' He replied, 'Not similar.' Nan said, 'How is my foot like a donkey's foot?' He replied, 'Not much different.' Nan smiled and said, 'This is not your language, who taught you to come?' The monk told the truth. Nan said, 'I have always suspected this guy.' During the Xining period, he went to Xiangyang to serve as the chief seat of Guyin (Guyin Temple). A monk from Shu followed the master's seat. The master pitied his youth and ambition and slightly induced him. The monk also imitated the master and made a dudubi (dudubi, a type of short pants). Wash and dry it. The master saw it and said, 'Why is my kun (kun, pants) here?' The monk said, 'It's my kun (kun, pants).' The master said, 'What's the reason for daring to do this?' The monk bowed and said, 'I have always been allowed to do so, and I am very admired.' The master said, 'How can this be a joke? Give you half a year to vomit blood and die.' Half a year later, the monk vomited blood and died in Lumen Mountain. Those who heard it were surprised. In April of the second year of Yuanfeng, I was ordered to inspect the Jingxi South Road. I heard the master's name and went to see him. I asked the master who his successor was. The master said, 'Beita (North Pagoda).' Asked what Beita (North Pagoda) said. The master said, 'Because he refused to tell others.' Then he invited the master to live in Dayang, Yingzhou. Guyin (Guyin Temple) was overjoyed and said, 'The chief seat in my mountain was born.' A grand gathering of monks and lay people invited the master to ascend the seat, thinking that he would be admired. The master said, 'Chenghao has lived in Guyin (Guyin Temple) for ten years, and has never drunk a drop of water from Guyin (Guyin Temple) or chewed a grain of rice from Guyin (Guyin Temple). If you don't know, come to Dayang, and I will tell you.' He took his staff and left the seat without looking back. After living for several months, he learned that Li Gong Shenyan, the envoy of Jingnan, and Sun Gong Jingxiu jointly invited the master to live in Jingde Zen Temple, Yuquan, Dangyang. The master's machine front was lonely and steep, and scholars could not get close to it. The temple lacked a chief seat. The weina (weina, a monastic officer) said, 'So-and-so has established a monk in a certain place and is returned to by the Zen crowd. It is appropriate to invite him to fill the position according to the example of various temples.' The master scolded, 'Du Du (Stop, stop).' He also said, 'Meng Balang Meng Balang.' One day, the master passed by the kitchen and saw that he was making evening noodles and asked, 'Are there any guests passing by?' He replied, 'It's for the public.'
僧造藥石。師呼知事稱之曰。吾昔參禪。為人汲水舂米。今見成米麵蒸炊造作。與供諸佛菩薩羅漢無異飽吃了並不留心參學。百般想念五味馨香。假作驢腸膳生羊骨鱉臛。餵飼八萬四千戶蟲。開眼隨境攝。閤眼隨夢轉。不知主祿判官掠剩大王。隨從汝抄劄消鑿祿料簿。教汝受苦有日在。於是徒眾不堪寂寥。譖之於縣令曰。長老不能安眾。惟上來下去點撿寒碎。縣令召師至縣。責之曰。大善知識不在方丈內端坐。兩廊下山門來去得許多。師曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。長官以坐是佛耶。坐殺佛去也。長官茫然益敬禮之。狗子在室中。僧入請益。師叱一聲。狗出去。師云。狗子卻會。汝卻不會。玉泉冬市四遠雲集。師于廊下畫一圓相。顧視大眾曰。賤賣賤賣。良久畫破曰。自家買自家買。冬至上堂曰。晷運推移布裈共赤。莫笑不洗。無來換替。正大觀知荊南。問如何是佛。截斷腳跟。又問。如何是佛。師曰。截斷腳跟。又問。如何是法。師曰。掀了腦蓋。師有頂相。自讚曰。粥稀後坐。床窄先臥。耳瞆。愛聲高。眼昏宜字大。其應機答話。隱顯不測。大致若此。玉泉寺宇廣大弊漏。前後主者以營葺為艱。師曰。吾與山有緣。與僧無緣。修今世寺待後世僧耳。悉壞法堂方丈寢堂鐘樓慈氏閣關廟。
【現代漢語翻譯】 現代漢語譯本： 僧人制造藥石（指食物）。師父呼喚知事（寺院中負責具體事務的人）稱呼他說：『我過去參禪時，為人汲水舂米。如今看到現成的米麵蒸煮烹飪，與供養諸佛菩薩羅漢沒有區別，飽吃了卻不留心參學，百般想念五味馨香，假裝驢腸膳生羊骨鱉臛（都是美味的食物），餵養八萬四千戶蟲（指身上的寄生蟲）。睜眼隨著外境攝取，閤眼隨著夢境流轉。不知道主祿判官（掌管俸祿的官）和掠剩大王（奪取剩餘食物的鬼），跟隨你抄寫賬簿，削減你的俸祿。教你受苦的日子還在後頭。』於是徒眾不堪寂寞，向縣令進讒言說：『長老不能安定大眾，只是上上下下檢查細微的缺點。』縣令召見師父到縣裡，責備他說：『大善知識不在方丈（寺院住持的住所）內端坐，在兩廊下山門來來去去幹什麼？』師父說：『大通智勝佛（佛名），十劫（極長的時間單位）坐在道場，佛法不現前，不得成佛道。長官認為坐著就是佛嗎？坐著就殺死了佛。』長官茫然，更加敬重他。狗在房間里，僧人進去請教佛法。師父大喝一聲，把狗趕出去。師父說：『狗子還懂得，你卻不懂。』玉泉（寺名）冬天的集市四面八方的人雲集。師父在廊下畫一個圓相（佛教用語，象徵圓滿），看著大眾說：『賤賣賤賣。』良久，又把圓相畫破說：『自家買自家買。』冬至上堂（指說法）說：『時光流逝，布褲衩也一起變紅了，不要笑話我不洗，沒有可以替換的。』正大觀（人名）在荊南（地名）問：『如何是佛？』答：『截斷腳跟。』又問：『如何是佛？』師父說：『截斷腳跟。』又問：『如何是法？』師父說：『掀了腦蓋。』師父有頂相（佛的三十二相之一），自己讚歎說：『粥稀了就後坐，床窄了就先睡，耳朵聾了，喜歡聲音大的，眼睛花了，適合寫大字。』他隨機應變的回答，隱晦而難以捉摸，大致就是這樣。玉泉寺的寺宇廣大卻破敗不堪，前後的主持都因為修繕困難而感到為難。師父說：『我與山有緣，與僧無緣，修今世的寺廟，等待後世的僧人罷了。』於是把法堂、方丈、寢堂、鐘樓、慈氏閣（彌勒菩薩的殿閣）、關廟全部拆毀。
【English Translation】 English version: A monk was preparing food. The master called the chief attendant and said, 'When I practiced Chan in the past, I drew water and pounded rice for others. Now I see ready-made rice and flour being steamed and cooked, which is no different from offering them to all the Buddhas, Bodhisattvas, and Arhats. After eating their fill, they don't bother to study. They think of all kinds of delicious flavors, pretending to have donkey intestine delicacies, raw lamb bones, and turtle stews (all delicious foods), feeding the eighty-four thousand kinds of worms (referring to parasites on the body). With eyes open, they grasp at external circumstances; with eyes closed, they follow the transformations of dreams. They don't know that the Registrar of Provisions (official in charge of stipends) and the King of Plunder (ghost who steals leftover food) are following you, copying your records and deducting your stipends. The days of suffering are yet to come.' Thereupon, the disciples, unable to bear the loneliness, slandered him to the county magistrate, saying, 'The abbot cannot pacify the assembly; he only inspects trivial faults up and down.' The county magistrate summoned the master to the county seat and rebuked him, saying, 'A great virtuous teacher should not be sitting quietly in the abbot's room (the residence of the abbot of a monastery). Why do you go back and forth between the two corridors and the mountain gate so much?' The master said, 'The Great Penetrating Wisdom-Surpassing Buddha (Buddha's name) sat in the place of enlightenment for ten kalpas (extremely long period of time). If the Buddha-dharma does not appear, he cannot attain Buddhahood. Does the magistrate think that sitting is Buddhahood? Sitting kills the Buddha.' The magistrate was bewildered and became even more respectful. A dog was in the room, and a monk entered to ask for instruction. The master shouted and drove the dog out. The master said, 'The dog understands, but you do not.' At the winter market of Yuquan (temple name), people gathered from all directions. The master drew a circle (Buddhist term, symbolizing completeness) on the corridor and looked at the crowd, saying, 'Cheap sale, cheap sale.' After a long time, he broke the circle and said, 'Buying it myself, buying it myself.' On the Winter Solstice, he ascended the hall (referring to giving a Dharma talk) and said, 'Time passes, and even the cloth pants turn red. Don't laugh at me for not washing them; there is nothing to replace them.' Zheng Daguan (person's name) in Jingnan (place name) asked, 'What is Buddha?' He answered, 'Cut off the heel.' He asked again, 'What is Buddha?' The master said, 'Cut off the heel.' He asked again, 'What is Dharma?' The master said, 'Uplift the brain-cover.' The master had a protuberance on the crown of his head (one of the thirty-two marks of a Buddha), and he praised himself, saying, 'When the congee is thin, sit in the back; when the bed is narrow, sleep first; when the ears are deaf, I like loud sounds; when the eyes are dim, it is suitable to write large characters.' His expedient answers were obscure and unpredictable, roughly like this. The Yuquan Temple was large but dilapidated, and the previous abbots found it difficult to repair. The master said, 'I have an affinity with the mountain but not with the monks. I will repair the temple for this life and wait for the monks of the next life.' So he destroyed the Dharma Hall, the Abbot's Room, the Sleeping Quarters, the Bell Tower, the Ci Shi Pavilion (Maitreya Bodhisattva's Pavilion), and the Guan Temple.
而鼎新之。皆求予記其本末。師住山無筆硯文字。箱篋無兼衣囊錢。元祐六年遣人至江西。口白曰。老病且死。得百丈肅為代可矣。余以喻肅。肅不顧往。十二月二十八日示寂。臨行門人迫以作頌。師笑曰。吾年八十一。病死舁尸出。兒郎齊著力。一年三百六十日。師滅時地三震。會余移漕淮西。召還諫省謫官金陵。不復詳師後事。今年十月被恩知洪州。途次太平。有德鴻者來謁。泣言。師之死。鴻適歸閩中。自閩聞訃。奔詣玉泉。師已葬于斗山下。鴻營塔於始就緒。念先師神交道契。莫如公者。故間關數千里。詣公求文。銘師之塔。予哀鴻不忘其師。乃追掇緒餘而銘之曰(文多不錄)。
(二十二) 法師元凈。字無象。徐氏。杭州於潛人。客有過其舍者曰。嘉氣上騰。當生奇男。既生左肩肉起如袈裟條。八十一日乃沒伯祖異之曰。宿世沙門必使事佛。八十一者殆其算歟。及師之終。果符其數。十歲出家。每見講座輒曰。愿登此說法度人。十二就學于慈雲。不數年而齒高弟。后聞明智講止觀方便五緣曰。凈名所謂一食施一切。供養諸佛及諸賢聖。然後可食。此一方便也。師悟曰。今乃知色香味觸本具第一義諦。因泣下如雨。自是遇物無非法界。代講十五年。杭守呂臻請住大悲閣。嚴設戒律。其徒畏愛。臻為請
【現代漢語翻譯】 現代漢語譯本：於是（我）重新整理並記錄這件事。他們都請求我記錄事情的始末。這位禪師住在山上，沒有筆墨紙硯，箱子里也沒有替換的衣服和錢。元祐六年，他派人到江西，口頭傳話說：『我老了，快要死了，如果能找到百丈肅來代替我就好了。』我把這話告訴了肅，肅卻不肯前往。十二月二十八日，禪師圓寂。臨終時，弟子們逼著他作偈頌。禪師笑著說：『我今年八十一歲，病死了就抬著屍體出去。孩子們一起用力啊，一年有三百六十天。』禪師圓寂時，大地震動了三次。當時我被調到淮西做漕運使，又被召回諫省，貶官到金陵，沒有再詳細瞭解禪師的後事。今年十月，我蒙受恩典被任命為洪州知州，在路過太平的時候，有個叫德鴻的人來拜見我，哭著說：『禪師去世的時候，我正好回閩中去了，從福建聽到訃告，趕到玉泉，禪師已經安葬在斗山下了。我正在營建佛塔，剛剛開始。想到先師與您神交道合，沒有人能比得上您，所以不遠數千里，來請求您寫文章，銘刻在禪師的塔上。』我哀憐德鴻不忘他的老師，於是追憶往事，寫下了這篇銘文（文章很長，這裡不全部收錄）。
（二十二）法師元凈（Fa Shi Yuan Jing），字無象（Zi Wu Xiang），徐氏（Xu Shi），杭州於潛人。有客人路過他的住所時說：『吉祥之氣向上升騰，應當會生下奇特的男嬰。』出生后，左肩的肉隆起，像袈裟的條紋。八十一日後，他的伯祖父感到驚異，說：『前世一定是位沙門，必定會讓他侍奉佛。八十一日，大概就是他的壽命吧。』等到法師去世的時候，果然應驗了這個數字。十歲出家，每次看到講座就說：『希望登上這個講臺說法度人。』十二歲到慈雲學習，沒幾年就成為高材生。後來聽到明智講《止觀方便五緣》（Zhi Guan Fang Bian Wu Yuan）說：『《凈名經》（Jing Ming Jing）所說的一食施一切，供養諸佛及諸賢聖，然後才可以食用，這是一種方便法門。』法師領悟到：『現在才知道色香味觸本來就具備第一義諦。』因此哭得像下雨一樣。從此以後，遇到任何事物都無不是法界。代替講經說法十五年。杭州太守呂臻（Lu Zhen）請他住持大悲閣（Da Bei Ge），嚴格設定戒律，他的弟子們既敬畏又愛戴他。呂臻為他請求
【English Translation】 English version: And then (I) reorganized and recorded this matter. They all asked me to record the beginning and end of the matter. The master lived in the mountains without writing instruments, and his luggage contained no spare clothes or money. In the sixth year of Yuanyou, he sent someone to Jiangxi to say orally: 'I am old and about to die. It would be good if Baizhang Su could replace me.' I told Su this, but Su refused to go. On the twenty-eighth day of the twelfth month, the master passed away. Before his death, his disciples pressed him to write a verse. The master smiled and said: 'I am eighty-one years old this year. When I die of illness, just carry the corpse out. Children, work together! There are three hundred and sixty days in a year.' When the master passed away, the earth shook three times. At that time, I was transferred to Huaixi as a transport commissioner, and then recalled to the Censorate, and demoted to Jinling. I did not learn more details about the master's affairs. In the tenth month of this year, I was favored with an appointment as the prefect of Hongzhou. On the way, when passing through Taiping, a man named Dehong came to visit me, weeping and saying: 'When the master passed away, I happened to have returned to Minzhong. Hearing the news from Fujian, I rushed to Yuquan. The master had already been buried at the foot of Doushan. I am building a pagoda, just starting. Thinking that the late master and you were spiritually connected, no one can compare to you, so I traveled thousands of miles to ask you to write an inscription for the master's pagoda.' I pitied Dehong for not forgetting his teacher, so I recalled the past and wrote this inscription (the article is long, not all of it is included here).
(22) Dharma Master Yuan Jing, styled Wu Xiang, of the Xu family, was a native of Yuqian in Hangzhou. A guest passing by his residence said: 'Auspicious energy rises upwards, a remarkable male child should be born.' After he was born, the flesh on his left shoulder rose up like the stripes of a kasaya. After eighty-one days, his grand-uncle was amazed and said: 'In a previous life, he must have been a Shramana, he will surely serve the Buddha. Eighty-one days, perhaps that is his lifespan.' When the Dharma Master passed away, the number was indeed fulfilled. He left home at the age of ten. Whenever he saw a lecture, he would say: 'I wish to ascend this platform to preach and liberate people.' At the age of twelve, he studied at Ciyun, and within a few years, he became a top student. Later, he heard Mingzhi lecturing on the 'Five Conditions of Zhi Guan Fang Bian' saying: 'The Vimalakirti Sutra says, 'One meal offered to all, offering to all Buddhas and all sages, then one can eat.' This is a skillful means.' The Dharma Master realized: 'Now I know that color, smell, taste, and touch inherently possess the First Principle.' Therefore, he wept like rain. From then on, everything he encountered was none other than the Dharmadhatu. He lectured and preached for fifteen years. The prefect of Hangzhou, Lu Zhen, invited him to reside at Dabeige, strictly establishing precepts, and his disciples both respected and loved him. Lu Zhen requested for him
賜紫衣辨才之號。七年翰林沈遘撫杭(仁宗嘉祐)謂。上竺本觀音道場。以音聲為佛事者。非禪那居。乃請師居之(此年始革禪為教)鑿山增室廣聚學徒。教庠之盛。冠於二浙。神宗熙寧三年。杭守祖無擇坐獄于槜李(攜音醉地名今嘉興)師以鑄鐘例被追辨。幸得釋寓止真如蘭若。擬金[鎞-囟+(奐-大)]設問答。述圓事理說發明祖意之妙。元豐元年有利山門施資之厚者。倚權以奪之。眾亦隨散。逾年其人以敗聞。朝廷復卑師。眾復集(青獻趙公與師為世外友。為之贊曰。師去天竺。山空鬼哭。天竺師歸。道場重輝。東坡寄詩曰。道人出山去。山色如死灰。白雲不解笑。青松有餘哀。忽聞道人歸。鳥語山容開。云)三年復謝去。居南山之龍井。士庶爭為築室。遂成伽藍。六年太守鄧伯溫請居南屏。明年復歸龍井。時靈山虛席。師以慈雲師祖道場。俯就眾請。及月餘定中見金甲神跪前曰。師於此無緣。不宜久住。既受冥告。遂還龍井。元祐四年蘇軾治杭。問師曰。此山如師道行者幾人。曰沙門多密行。非可盡識。將示寂。乃入方圓庵(秦觀記米芾書)宴坐謝賓客。止言語飲食。招眾寥告之曰(道替師也)吾凈業將成。若七日無障。吾愿遂也。七日出偈告眾。即右脅而化。當元祐六年九月晦日也。塔成。東坡命子由為
【現代漢語翻譯】 賜予他『辨才』的稱號，並賜予紫衣。七年，翰林沈遘巡撫杭州（仁宗嘉祐年間），認為上竺寺本是觀音菩薩的道場，應當以音聲作為佛事。這裡不應是禪宗僧人居住的地方，於是請辨才法師來主持（從這年開始，上竺寺由禪宗改為天臺宗）。辨才法師開鑿山石，增建房舍，廣招學徒，使得上竺寺的教育盛況，位居兩浙之首。神宗熙寧三年，杭州太守祖無擇因在槜李（地名，今嘉興）犯事入獄，辨才法師因鑄鐘一事受到牽連而被追究。幸好最終得以釋放，居住在真如蘭若。他模仿金[鎞-囟+(奐-大)]（一種古代樂器）的形式，設立問答，闡述圓融的事理，講解發明祖師意旨的精妙之處。元豐元年，有利山門的施主，憑藉權勢奪取寺產，僧眾也隨之離散。過了一年，那人因失敗而聲名狼藉，朝廷又重新尊重辨才法師，僧眾再次聚集。（青獻趙公與辨才法師是世俗之外的朋友，為他讚頌說：『辨才法師離開天竺寺，山中空蕩，鬼神哭泣。辨才法師回到天竺寺，道場重放光輝。』東坡居士寄詩說：『道人離開山，山色如同死灰。白雲不再歡笑，青松尚有餘哀。忽然聽說道人歸來，鳥語花香，山容煥發。』）三年後，辨才法師再次辭去住持之位，居住在南山的龍井。士人和百姓爭相為他建造房舍，於是形成了一座伽藍（寺廟）。熙寧六年，太守鄧伯溫請他居住在南屏山。第二年，辨才法師又回到龍井。當時靈隱寺住持的位置空缺，辨才法師因為慈雲法師是他的祖師道場，於是應允大眾的請求，前去擔任住持。過了一個多月，他在禪定中見到金甲神跪在面前說：『您與此地沒有緣分，不宜久留。』辨才法師接受了神明的告知，於是返回龍井。元祐四年，蘇軾治理杭州，問辨才法師說：『像您這樣修行的人，這座山裡有幾位？』辨才法師回答說：『沙門中有很多秘密修行的，無法全部認識。』將要圓寂時，辨才法師進入方圓庵（秦觀撰文，米芾書寫），端坐謝絕賓客，停止說話和飲食，召集僧眾告誡他們說（道義衰替，我將離去）：『我的凈業即將成就，如果七天內沒有障礙，我的願望就實現了。』七天後，辨才法師寫下偈語告誡大眾，然後右脅臥倒而圓寂，時間是元祐六年九月三十日。塔建成后，東坡居士讓他的兒子蘇轍撰寫墓誌銘。 現代漢語譯本
【English Translation】 He was granted the title 'Biancai' (Eloquent Talent) and bestowed with a purple robe. In the seventh year, Hanlin official Shen Gou, who was then the Pacifying Commissioner of Hangzhou (during the Jiayou reign of Emperor Renzong), remarked that Shangzhu Temple was originally a Bodhimanda (place of enlightenment) of Avalokiteśvara (Guanyin), and its Buddhist activities should involve sound and music. It was not a place for Chan (Zen) practitioners. Therefore, he invited Master Biancai to reside there (from this year onwards, the temple shifted from Chan to Tiantai school). Master Biancai carved mountains, added rooms, and extensively gathered students, making the educational prosperity of Shangzhu Temple the best in the two Zhe regions. In the third year of the Xining reign of Emperor Shenzong, the Prefect of Hangzhou, Zu Wuzhe, was imprisoned in Zuili (a place name, present-day Jiaxing) for an offense. Master Biancai was implicated and investigated due to the matter of casting bells. Fortunately, he was eventually released and resided in the Zhenru Lanruo (True Suchness Monastery). He imitated the form of the Jin [鎞-囟+(奐-大)] (an ancient musical instrument) to establish questions and answers, expounding on the perfect and harmonious principles, and explaining the subtleties of the ancestral masters' intentions. In the first year of the Yuanfeng reign, a benefactor who favored the temple, relying on his power, seized the temple's property, and the monks dispersed. After a year, that person's reputation was ruined due to his failure, and the court once again respected Master Biancai, and the monks gathered again. (Lord Qingxian Zhao was a worldly friend of Master Biancai, and praised him, saying: 'When Master Biancai left Tianzhu Temple, the mountain was empty and the ghosts wept. When Master Biancai returned to Tianzhu Temple, the Bodhimanda shone again.' Su Shi (Dongpo) sent a poem saying: 'When the Daoist leaves the mountain, the mountain's color is like dead ashes. The white clouds no longer smile, and the green pines have lingering sorrow. Suddenly hearing that the Daoist has returned, the birds sing and the mountain's appearance opens up.') Three years later, Master Biancai resigned again and resided in Longjing (Dragon Well) in the Southern Mountains. Scholars and commoners competed to build houses for him, and thus a Sangharama (monastery) was formed. In the sixth year of the Xining reign, Prefect Deng Bowen invited him to reside in Nanping (South Screen) Mountain. The following year, Master Biancai returned to Longjing. At that time, the position of abbot of Lingyin Temple was vacant. Master Biancai, because Ciyun (Compassionate Cloud) Master was the ancestral Bodhimanda, accepted the request of the masses and went to serve as abbot. After more than a month, he saw in meditation a golden-armored god kneeling before him, saying: 'You have no affinity with this place and should not stay long.' Having received this divine revelation, Master Biancai returned to Longjing. In the fourth year of the Yuanyou reign, Su Shi governed Hangzhou and asked Master Biancai: 'How many practitioners like you are there in this mountain?' Master Biancai replied: 'There are many monks who practice secretly, and it is impossible to know them all.' When he was about to enter Parinirvana (final departure), Master Biancai entered the Fangyuan Hermitage (written by Qin Guan, calligraphy by Mi Fu), sat in meditation, declined guests, stopped speaking and eating, and summoned the monks to warn them (the Dao is declining, and I am about to leave): 'My pure karma is about to be accomplished. If there are no obstacles in seven days, my wish will be fulfilled.' After seven days, Master Biancai wrote a verse to warn the masses, and then passed away lying on his right side, on the thirtieth day of the ninth month of the sixth year of the Yuanyou reign. After the pagoda was completed, Su Shi asked his son Su Zhe to write the epitaph. English version
之銘。
(二十三 癸酉) 凈因道臻禪師。字伯祥。福州古田戴氏子也。幼不茹葷。十四去上生院行頭陀行。又六年為大僧。閱大小經論。置不讀曰。此方便說耳。即持一缽走江淮。所參知識甚多。而得旨決于浮山遠公。江州承天虛席。致臻非所欲。而游丹陽寓止因聖。一日行江上覓舟。默計曰。當隨所往信吾緣也。問舟師曰。載我舡尾可乎。舟師笑曰。師欲何之。我入汴舡也。臻曰。吾行遊京師。因載之而北。謁凈因大覺璉公。璉公使首眾僧于座下。及璉歸吳。眾請以臻嗣焉。開法之日。英宗遣中使降香賜紫方袍徽號。京師四方都會有萬好惡。貴人達官日門填。臻一日之慈聖上仙。神宗召至慶壽宮賜對甚喜。設高廣座恣人問答。左右上下咸嘆希有。歡動宮殿。賜與甚厚。神宗悼佛法之微。憫名相之弊。始即相國為惠林智海二剎。其命立僧必自臻擇之。宿老皆從風而靡。神宗上仙。被詔而福寧殿說法。詔道臻素有德行可賜號凈照禪師。元祐八年八月十七日。前語門人凈圓曰。吾更三日行矣。及期沐浴更衣。說偈已跏趺而寂。閱世八十。坐六十有一夏。臻性慈靖退似不能言者。居都城西隅。衲子四十餘輩頹然不出戶。三十年如一日。奉身甚約。一布裙二十年不易。用五幅絻掩脛。不多為叢褶曰。徒費耳。無所嗜
【現代漢語翻譯】 之銘。
（二十三 癸酉）凈因道臻禪師（Jingyin Daozhen，人名）。字伯祥。是福州古田戴氏之子。從小就不吃葷。十四歲時去上生院修行頭陀行（苦行）。又過了六年成為正式僧人。閱讀大小經論后，他放下書說：『這只是方便之說罷了。』於是拿著一個缽，行走于江淮一帶。他參訪過很多知識淵博的人，最終在浮山遠公（Fushan Yuan，人名）那裡得到了真諦。江州承天寺（Chengtiansi，地名）的住持之位空缺，人們想請道臻擔任，但他並不願意。於是他遊歷到丹陽，暫住在因聖寺（Yinshengsi，地名）。一天，他在江邊尋找船隻，心中默想：『應當隨船所往，相信這就是我的緣分。』他問船伕：『我可以搭你的船尾嗎？』船伕笑著說：『禪師您想去哪裡？我這條船是去汴京的。』道臻說：『我正想去京師遊歷，因此搭你的船北上。』他去拜見凈因寺（Jingyin Temple，地名）的大覺璉公（Dajue Lian，人名）。璉公讓他帶領眾僧在座下修行。等到璉公返回吳地，大家就請求道臻來繼承住持之位。開法之日，英宗（Emperor Yingzong，人名）派遣中使送來香火，賜予他紫色方袍和徽號。京師是四方都會，有各種各樣的好與壞，貴人達官每天都來拜訪。道臻在慈聖太后（Cisheng，人名）去世后，神宗（Emperor Shenzong，人名）召見他到慶壽宮（Qingshou Palace，地名），賜予他對答的機會，非常高興。設定高大的座位，任憑人們提問，左右上下都感嘆希有，歡聲震動宮殿。神宗賜予他很多賞賜。神宗哀嘆佛法的衰微，憐憫名相的弊端，於是開始讓宰相在惠林寺（Huilin Temple，地名）和智海寺（Zhihai Temple，地名）設立僧位，規定選立僧人必須由道臻親自挑選。年老的僧人都順從他的安排。神宗駕崩后，道臻被詔到福寧殿（Funing Palace，地名）說法。皇帝下詔說，道臻一向有德行，可以賜號凈照禪師（Jingzhao Chanshi，封號）。元祐八年八月十七日，他預先告訴門人凈圓（Jingyuan，人名）說：『我再過三天就要走了。』到了那天，他沐浴更衣，說完偈語后就跏趺而逝。享年八十歲，坐禪六十一年。道臻天性慈祥安靜，退讓得好像不會說話一樣。住在都城西邊，和四十多個僧人一起，頹然不出門，三十年如一日。他生活非常節儉，一條布裙穿了二十年也不換。用五幅布做成褲子來遮蓋小腿，不多做褶皺，他說：『只是徒勞而已。』他沒有什麼嗜好。
【English Translation】 Inscription.
(23rd, Guiyou Year) Chan Master Jingyin Daozhen (Jingyin Daozhen, personal name), styled Boxiang, was a native of the Dai family of Gutian, Fuzhou. From a young age, he did not eat meat. At the age of fourteen, he went to the Shangsheng Monastery to practice the ascetic practices of a 'dhuta' (ascetic practice). After another six years, he became a fully ordained monk. After reading the major and minor sutras and treatises, he put them down and said, 'These are merely expedient teachings.' Thereupon, carrying a single bowl, he traveled throughout the Jianghuai region. He consulted many knowledgeable teachers, and finally attained enlightenment under the guidance of Yuan Gong of Fushan (Fushan Yuan, personal name). When the abbot's seat at Chengtian Monastery (Chengtiansi, place name) in Jiangzhou became vacant, people wanted to invite Daozhen to take the position, but he was unwilling. So he traveled to Danyang and temporarily resided at Yinsheng Monastery (Yinshengsi, place name). One day, while searching for a boat on the riverbank, he thought to himself, 'I should go wherever the boat goes, trusting that this is my destiny.' He asked a boatman, 'May I ride on the stern of your boat?' The boatman laughed and said, 'Where do you wish to go, Master? My boat is going to Bianjing.' Daozhen said, 'I intend to travel to the capital, so I will ride your boat north.' He went to pay his respects to Dajue Lian Gong (Dajue Lian, personal name) of Jingyin Monastery (Jingyin Temple, place name). Lian Gong had him lead the assembly of monks in practice. When Lian Gong returned to Wu, everyone requested Daozhen to succeed him as abbot. On the day of his inaugural Dharma talk, Emperor Yingzong (Emperor Yingzong, personal name) sent an imperial envoy to offer incense and bestow upon him a purple robe and an honorary title. The capital city was a gathering place for all kinds of good and evil, and nobles and officials filled his gate every day. After the passing of Empress Dowager Cisheng (Cisheng, personal name), Emperor Shenzong (Emperor Shenzong, personal name) summoned him to Qingshou Palace (Qingshou Palace, place name), granting him the opportunity to answer questions, and was greatly pleased. He set up a high seat and allowed people to ask questions freely, and all those present marveled at this rare event, and the palace resounded with joy. Emperor Shenzong bestowed upon him many gifts. Emperor Shenzong lamented the decline of Buddhism and pitied the flaws of nominalism, so he began to have the prime minister establish monastic positions at Huilin Monastery (Huilin Temple, place name) and Zhihai Monastery (Zhihai Temple, place name), stipulating that the selection of monks must be personally chosen by Daozhen. The elder monks all followed his arrangements. After Emperor Shenzong passed away, Daozhen was summoned to Funing Palace (Funing Palace, place name) to give a Dharma talk. The emperor issued an edict saying that Daozhen had always possessed virtue and could be granted the title of Chan Master Jingzhao (Jingzhao Chanshi, title). On the seventeenth day of the eighth month of the eighth year of Yuanyou, he told his disciple Jingyuan (Jingyuan, personal name) in advance, 'I will be leaving in three days.' On that day, he bathed and changed his clothes, recited a verse, and then passed away in the lotus position. He lived to the age of eighty, and sat in meditation for sixty-one years. Daozhen was by nature kind and quiet, so retiring that he seemed unable to speak. Living in the western corner of the capital city, he and more than forty monks remained reclusively indoors, never leaving their quarters for thirty years. He lived a very frugal life, wearing the same cloth robe for twenty years without changing it. He used five widths of cloth to make trousers to cover his calves, without adding many pleats, saying, 'It is just a waste.' He had no particular hobbies.
好。乃能雪方丈之西壁。請文與可掃墨竹。謂人曰。吾使遊人見之。心目清涼。此君蓋替我說法也。嘗于慶壽宮說法。僧問。慈聖仙遊定歸何所。臻曰。水流元在海。月落不離天。上悅以為能加敬焉(黃魯直題其像曰。老虎無齒。臥龍不吟。千林月黑。六合云陰遠。山作眉紅杏腮。嫁與春風不用媒。老婆三五少年目也。解東塗西抹來)。◎
◎(甲戌) 改紹聖。
(二十四 乙亥) 遼改壽昌(主洪基加號聖文神武全功大略聰仁孝惠天祐皇帝)。
智海真如慕哲禪師。出於臨川聞氏。聞族寒哲又幼孤。去依建昌永安圓覺律師為童子。試所習得度具戒。為人剛簡有高識。以荷法為志。律身甚嚴。翠巖真禪師遊方時。哲能識之。真好慕所長以蓋人。號真點胸。所至犯眾怒非笑之。哲與之周旋二十年。雖群居不敢失禮。真兩住剎。哲陰相之。成法席。有來學者。且令見哲侍者。謂人曰。三十年後哲其大作佛事。真歿塔于西山。心喪三年乃去。依黃檗游湘中。一缽云行鳥飛。去留為叢林重輕。謝師直守潭州。聞其風而悅之。不可致。㞧嶽麓席虛。盡禮迎以為出世。累月而後就俄遷大溈。眾二千指。無所約束人人自律。唯粥罷受門弟子問道。謂之入室。齋罷必會大眾茶。諸方才月一再。而哲講之無虛日。放
【現代漢語翻譯】 現代漢語譯本：於是就能夠粉刷方丈室的西墻，請文與可來畫墨竹，（智海真如慕哲禪師）對人說：『我讓遊人看到這些墨竹，心神和眼睛都感到清涼，這些竹子大概是代替我說法啊。』（智海真如慕哲禪師）曾經在慶壽宮說法，有僧人問：『慈聖太后駕崩后最終歸向何處？』（智海真如慕哲禪師）回答說：『水流最終歸於大海，月亮落下也沒有離開天空。』皇上聽了很高興，認為他很有才能，更加敬重他。（黃魯直在他的畫像上題寫道：『老虎沒有牙齒，臥龍不再吟唱，千林一片漆黑，天地間一片陰雲。遠山像眉毛一樣紅潤，杏花像少女的臉頰，嫁給春風不需要媒人。老婦人有三五個少年般的眼神啊，懂得胡亂塗抹。』） 改元紹聖。 遼國改年號為壽昌（遼道宗耶律洪基加尊號為聖文神武全功大略聰仁孝惠天祐皇帝）。 智海真如慕哲禪師（Zhihai Zhenru Muzhe Chanshi）是臨川聞氏人。聞氏家境貧寒，慕哲禪師又年幼喪父。於是去依附建昌永安圓覺律師（Jianchang Yong'an Yuanjue Lushi）做童子。通過考試后得到度牒，受具足戒。他為人剛強簡樸，有很高的見識，以弘揚佛法為志向，約束自己非常嚴格。翠巖真禪師（Cuiyan Zhen Chanshi）遊方時，慕哲禪師能夠識破他。真禪師喜歡慕哲禪師的長處，想以此來壓倒別人，人們稱他為『真點胸』。他所到之處，觸犯眾怒，被人嘲笑。慕哲禪師與他周旋了二十年，即使在眾人面前也不敢失禮。真禪師兩次住持寺廟，慕哲禪師都在暗中幫助他，使他成就了弘揚佛法的場所。有來學習的人，真禪師總是先讓他們去見慕哲禪師侍者，（真禪師）對人說：『三十年後慕哲禪師一定會大做佛事。』真禪師去世后，塔葬在西山。慕哲禪師為他守孝三年才離開，依附黃檗禪師（Huangbo Chanshi）遊歷湘中。他一缽隨身，像雲彩一樣飄行，像鳥兒一樣飛翔，他的去留關係到叢林的興衰。謝師直（Xie Shizhi）鎮守潭州時，聽到他的風采后非常高興，但無法請到他。恰逢嶽麓寺（Yuelu Si）住持之位空缺，於是以最高的禮節迎接他來出世弘法。過了幾個月他才答應，不久又遷往大溈山（Dawei Shan）。當時有兩千多僧人，沒有人約束，人人都自我約束。只有在粥飯完畢后，才接受入門弟子問道，這叫做入室。齋飯完畢后，一定會召集大眾喝茶。其他地方的寺廟才一個月一兩次，而慕哲禪師每天都講法，沒有一天空缺。放
【English Translation】 English version: Thereupon, he was able to whitewash the west wall of the abbot's room and invited Wen Yu Ke to paint ink bamboos. (Zhihai Zhenru Muzhe Chanshi) said to people, 'I let the tourists see these ink bamboos, and their minds and eyes feel refreshed. These bamboos are probably preaching the Dharma on my behalf.' (Zhihai Zhenru Muzhe Chanshi) once preached the Dharma at Qingshou Palace. A monk asked, 'Where will the late Empress Dowager Cisheng ultimately go?' (Zhihai Zhenru Muzhe Chanshi) replied, 'The water flows ultimately to the sea, and the moon falls without leaving the sky.' The emperor was very pleased and thought he was very talented, and respected him even more. (Huang Luzhi inscribed on his portrait: 'The tiger has no teeth, the crouching dragon no longer chants, the thousand forests are dark, and the universe is filled with dark clouds. Distant mountains are like red eyebrows, and apricot blossoms are like a maiden's cheeks, marrying the spring breeze without a matchmaker. The old woman has the eyes of three or five young men, and understands how to scribble.') The reign title was changed to Shaosheng. The Liao dynasty changed its reign title to Shouchang (Emperor Daozong of Liao, Yelü Hongji, was given the honorific title of Emperor Shengwen Shenwu Quangong Dalüe Congren Xiaohui Tianyou). Chan Master Zhihai Zhenru Muzhe came from the Wen family of Linchuan. The Wen family was poor, and Chan Master Muzhe lost his father at a young age. So he went to rely on Lawyer Yuanjue of Yong'an Temple in Jianchang as a novice. After passing the examination, he obtained a degree and received the full precepts. He was strong and simple, with great insight, and aspired to promote the Dharma. When Chan Master Cuiyan Zhen was traveling, Chan Master Muzhe was able to recognize him. Chan Master Zhen liked Chan Master Muzhe's strengths and wanted to use them to overwhelm others. People called him 'Zhen Dianxiong'. Wherever he went, he offended the public and was ridiculed. Chan Master Muzhe associated with him for twenty years, and did not dare to be disrespectful even in front of others. Chan Master Zhen twice served as abbot of temples, and Chan Master Muzhe secretly helped him, enabling him to establish a place for promoting the Dharma. When there were people who came to study, Chan Master Zhen always asked them to see Chan Master Muzhe's attendant first. (Chan Master Zhen) said to people, 'In thirty years, Chan Master Muzhe will surely do great Buddhist deeds.' After Chan Master Zhen passed away, he was buried in a pagoda in Xishan. Chan Master Muzhe mourned for him for three years before leaving, and relied on Chan Master Huangbo to travel in Xiangzhong. He carried a bowl with him, traveling like clouds and flying like birds. His departure and stay were related to the rise and fall of the monastery. When Xie Shizhi was guarding Tanzhou, he was very happy to hear of his demeanor, but could not invite him. It happened that the position of abbot of Yuelu Temple was vacant, so he welcomed him with the highest courtesy to come out and promote the Dharma. After a few months, he agreed, and soon moved to Dawei Mountain. At that time, there were more than two thousand monks, and no one restrained them, and everyone restrained themselves. Only after the porridge was finished, did he accept questions from his disciples, which was called entering the room. After the vegetarian meal, he would definitely gather the public for tea. Other temples only did this once or twice a month, but Chan Master Muzhe lectured every day without a break. Release
參罷哲自役作。使令者在側如路人。晨香夕燈十有四年。夜禮拜持茅視殿廡燈火。倦則以帔蒙首假寐三聖堂。初猶浴。盡老不浴者十餘年。紹聖元年有詔住大相國寺智海禪院。京師士大夫想見風裁。叢林以哲靜退畏鬧。不敢必其來。哲受詔欣然俱數衲子至。解包之日。傾都來觀。至謂一佛出世。院窄而僧日增。無以容則相枕地臥。有請限之者。哲曰。僧佛祖所自出。厭僧厭佛祖也。安有名為傳法而厭佛祖乎。安得不祥之語哉。凡驗學者。舉趙州洗缽話。上人如何會。僧擬對。哲以手托之曰。歇去。自始至終未嘗換機。明年十月初八。無疾而化。
(二十五) 是年云居元祐禪師卒。王氏。信之上饒人。年十三師事博山承天沙門齊晟。二十四得度具戒。時南禪師在黃檗。往依之。十餘年智辨自將氣出流輩。眾以是悅之少。然祐不䘏也。南歿去游湘中。廬于衡岳馬祖故基。衲子追隨聲重荊楚間。謝師直守潭州。欲禪道林之律居。盡禮致祐為第一世。祐欣然肯來。道林蜂房蟻穴。聞見層出。像設之多。冠于湘西。祐夷廓之。為虛堂為禪室。以會四海之學者。役夫不敢壞像設。祐自鋤棄諸江曰。昔本不成。今安得壞。吾法尚無凡情。存聖解乎。六年而殿閣崇成。棄之去。游廬山。南康太守陸公。時請住玉澗寺。徐王聞其
【現代漢語翻譯】 現代漢語譯本： 參禪結束后，哲禪師親自從事勞作。即使是使喚的人在他身邊，也如同路人一般。他早晨上香，晚上點燈，持續了十四年。夜晚禮拜，手持茅草巡視殿宇和燈火。疲倦時就用披巾蒙著頭，在三聖堂小憩。起初還沐浴，到年老時，十多年都不沐浴。紹聖元年，有詔令讓他住持大相國寺智海禪院。京城的士大夫們都想一睹他的風采。叢林中的僧人因為哲禪師的清靜退隱而害怕喧鬧，不敢確定他是否會來。哲禪師接受詔令后，欣然帶著幾位僧人前往。解開行囊的那天，整個京城的人都來觀看，都說如同佛陀出世一般。禪院狹窄，僧人卻日益增多，沒有地方容納，就互相枕著對方的身體躺在地上。有人請求限制僧人的數量，哲禪師說：『僧人是佛祖所出自的地方，厭惡僧人就是厭惡佛祖。哪裡有自稱傳法卻厭惡佛祖的道理呢？這真是太不吉利的話了。』凡是考驗學人，他就舉趙州洗缽的話頭。問：『上人如何理解？』僧人想要回答，哲禪師就用手阻止他說：『歇去。』從始至終，他都沒有更換過話頭。第二年十月初八，哲禪師無疾而終。
（二十五）這一年，云居元祐禪師圓寂。元祐禪師俗姓王，是信州上饒人。十三歲時，他師事博山承天寺的沙門齊晟。二十四歲時，他剃度受具足戒。當時南禪師在黃檗山，元祐禪師前去依止他。十多年後，他的智慧和辯才超越了同輩。眾人因此認為他年輕而不重視他，但元祐禪師並不在意。南禪師圓寂后，元祐禪師遊歷湘中，在衡岳馬祖道一的故居結廬而居。僧人追隨他，他的聲望在荊楚一帶很高。謝師直鎮守潭州時，想要恢復道林寺的律居，以禮相待，請元祐禪師擔任第一世住持。元祐禪師欣然應允前來。道林寺如同蜂房蟻穴一般破敗，各種怪事層出不窮。佛像和設施非常多，冠絕湘西。元祐禪師將這些都剷平，改造成虛堂和禪室，用來接納來自四海的學人。工人們不敢毀壞佛像和設施，元祐禪師就親自用鋤頭將它們丟棄到江中，說：『過去本來就沒有成就，現在又怎麼能毀壞呢？我的佛法尚且沒有凡夫的情執，難道還要保留聖人的見解嗎？』六年之後，殿閣修繕完成，元祐禪師就離開了道林寺，遊歷廬山。南康太守陸公當時請他住持玉澗寺。徐王聽說了他的
【English Translation】 English version: After participating in Zen meditation, Zen Master Zhe personally engaged in labor. Even those who were being ordered around were like strangers to him. He offered incense in the morning and lit lamps in the evening for fourteen years. At night, he would perform prostrations, holding a thatched staff while inspecting the halls and the lamp lights. When tired, he would cover his head with his robe and doze off in the Three Saints Hall. Initially, he would bathe, but in his later years, he did not bathe for more than ten years. In the first year of Shaosheng (1094), an imperial decree ordered him to reside at the Zhihai Chan Monastery of the Great Xiangguo Temple. The scholar-officials of the capital wanted to see his demeanor. The monastic community, fearing the noise due to Zhe's quiet and reclusive nature, were unsure if he would come. Zen Master Zhe accepted the decree and happily arrived with several monks. On the day of unpacking, the entire capital came to watch, saying it was like the Buddha appearing in the world. The monastery was narrow, but the number of monks increased daily, and there was no room, so they slept on the ground, using each other as pillows. Someone requested to limit the number of monks, but Zen Master Zhe said, 'Monks are where the Buddhas and Patriarchs come from. To dislike monks is to dislike the Buddhas and Patriarchs. How can one claim to transmit the Dharma while disliking the Buddhas and Patriarchs? Such words are inauspicious.' Whenever he tested students, he would bring up the story of Zhaozhou (Joshu) washing the bowl. He would ask, 'How does the Superior One understand this?' When a monk attempted to answer, Zen Master Zhe would stop him with his hand, saying, 'Rest.' From beginning to end, he never changed the topic. On the eighth day of the tenth month of the following year, Zen Master Zhe passed away without illness.
(25) In the same year, Zen Master Yuan You (Yuan You) of Yunju (Yunju) passed away. Zen Master Yuan You's lay surname was Wang, and he was from Shangrao (Shangrao) in Xin Prefecture (Xin Prefecture). At the age of thirteen, he studied under the Shramana Qi Sheng (Qi Sheng) of Chengtiansi (Chengtiansi) Monastery on Boshan (Boshan) Mountain. At the age of twenty-four, he was ordained and received the full precepts. At that time, Zen Master Nan (Nan) was at Huangbo (Huangbo) Mountain, and Yuan You went to rely on him. After more than ten years, his wisdom and eloquence surpassed his peers. Because of this, people thought he was young and did not value him, but Yuan You did not care. After Zen Master Nan passed away, Yuan You traveled to Xiangzhong (Xiangzhong) and lived in a hut at the former site of Mazu Daoyi (Mazu Daoyi) on Hengyue (Hengyue) Mountain. Monks followed him, and his reputation was high in the Jingchu (Jingchu) area. When Xie Shizhi (Xie Shizhi) was guarding Tanzhou (Tanzhou), he wanted to restore the Vinaya residence of Daolin (Daolin) Monastery, and he treated Yuan You with respect, inviting him to be the first abbot. Yuan You happily agreed to come. Daolin Monastery was as dilapidated as a beehive or an ant nest, and all sorts of strange things were happening. There were many Buddha statues and facilities, surpassing those in western Xiang (Xiang). Yuan You leveled these and transformed them into empty halls and meditation rooms to receive scholars from all over the world. The workers did not dare to destroy the Buddha statues and facilities, so Yuan You personally used a hoe to throw them into the river, saying, 'In the past, they were not accomplished, so how can they be destroyed now? My Dharma does not even have the emotions of ordinary people, so should we still retain the views of sages?' Six years later, the halls were repaired, and Yuan You left Daolin Monastery and traveled to Lushan (Lushan) Mountain. The prefect of Nankang (Nankang), Duke Lu (Lu), then invited him to reside at Yujian (Yujian) Monastery. King Xu (Xu) heard of his
名。奏賜紫袍。祐作偈辭之曰。為僧六十鬢先華。無補空門號出家。愿乞封回禮部牒。兔辜盧老納袈裟。人問其故。祐曰。人主之恩而王者之施。非敢辭。以近名也。但以法未等耳。王安上者舒王之弟。問法于祐。以云居延之。祐曰。為攜此骨歸葬峰頂耳。登輿而去。疾諸方死必塔者。祐曰。山川有限。僧死無窮。他日塔將無所容。於是于開山宏覺塔之東作卵塔曰。凡住持者非生身不壞火浴雨舍利者。皆以骨石填於此。其西又作卵塔曰。凡僧化皆以骨石填於此。謂之三塔。紹聖二年七月七日。夜集眾說偈而化。世壽六十有六。坐四十有二夏。
(二十六 戊寅) 改元符 西夏改永安。
云居佛印了元禪師。字覺老。生饒州浮樑林氏。世業儒。父祖皆不仕。元生二歲。瑯瑯誦論語諸家詩。五歲誦三千首。既長從師授五經略通大義。因讀首楞嚴經于竹林寺。愛之盡捐舊學。白父母求出家度生死。禮寶積寺沙門日用試法華受具。游廬山謁開先暹道者。暹自負其號海上橫行。俯視後進。元與問答捷給。乃稱賞。時年十九。又謁圓通訥公。訥曰。骨格已似雪竇。後來之俊也。時書記懷璉方應詔以元繼其職。江州承天虛席。又以元當選。郡將而少之。訥曰。元齒少而德壯。雖萬耆衲不可折也。於是為開先之嗣。時二
【現代漢語翻譯】 現代漢語譯本： 祐（祐禪師）被授予紫袍。祐作偈辭謝說：『為僧六十鬢先華，無補空門號出家。愿乞封回禮部牒，兔辜盧老納袈裟。』人們問他原因。祐說：『人主的恩賜和王者的施捨，並非我敢於辭謝，而是因為這會讓我接近名利。只是因為我的修行還不夠。』王安上（王安上）是舒王的弟弟，向祐請教佛法，祐用云居山延請他。祐說：『我是要攜帶這副骨頭歸葬峰頂罷了。』於是乘轎離去。他厭惡各處寺廟僧人死後必定建塔的做法，說：『山川有限，僧人死後無窮。將來塔將無處容身。』於是在開山宏覺塔的東邊建造卵塔，說：『凡是住持，如果不是生身不壞、火浴雨舍利者，都用骨石填於此。』其西邊又建造卵塔，說：『凡是僧人圓寂，都用骨石填於此。』這被稱為三塔。紹聖二年七月七日，夜晚聚集眾人說偈后圓寂。世壽六十六歲，坐禪四十二年。 （二十六 戊寅）改年號為元符，西夏改年號為永安。 云居佛印了元禪師（云居佛印了元禪師），字覺老，生於饒州浮樑林氏。世代以儒學為業。父親和祖父都沒有做官。了元兩歲時，就能瑯瑯誦讀《論語》和諸家詩。五歲時能背誦三千首詩。長大後跟隨老師學習五經，略通大義。因為在竹林寺讀《首楞嚴經》，非常喜愛，於是完全放棄了舊學。告訴父母請求出家，以了脫生死。在寶積寺拜沙門日用為師，通過法華的考試后受具足戒。遊歷廬山，拜訪開先暹道者（開先暹道者）。暹自認為他的名號『海上橫行』，看不起後輩。了元與他問答敏捷，於是稱讚他。當時了元十九歲。又拜訪圓通訥公（圓通訥公）。訥說：『骨骼已經像雪竇了，是後來的俊才啊。』當時書記懷璉（懷璉）正要應詔，於是用元接替他的職位。江州承天寺空缺，又選了元。郡將認為他年紀小，訥說：『元年紀小而德行高尚，即使是萬名老僧也無法動搖他。』於是讓了元繼承了開先的衣缽。當時二
【English Translation】 English version: Master You (Zen Master You) was granted a purple robe. You composed a verse to decline it, saying: 'As a monk for sixty years, my temples have turned white, I have not contributed to the Buddhist community, merely bearing the name of a renunciate. I wish to return the decree to the Ministry of Rites, and let the old monk in vain wear the kasaya.' People asked him the reason. You said: 'The grace of the ruler and the bestowal of the king, it is not that I dare to decline, but because it would bring me close to fame and fortune. It is just that my practice is not yet sufficient.' Wang Anshang (Wang Anshang), the younger brother of Prince Shu, asked You about the Dharma, and You invited him to Yunju Mountain. You said: 'I am merely carrying these bones to be buried at the peak.' So he left in a sedan chair. He disliked the practice of building pagodas for monks after their death everywhere, saying: 'Mountains and rivers are limited, but the death of monks is endless. In the future, there will be no place for pagodas.' So he built an egg-shaped pagoda to the east of the Hongjue Pagoda at the founding mountain, saying: 'All abbots, if they are not those whose bodies do not decay, who have undergone fire bathing and rain of relics, will have their bones and stones filled in here.' To the west of it, he built another egg-shaped pagoda, saying: 'All monks who pass away will have their bones and stones filled in here.' This is called the Three Pagodas. On the seventh day of the seventh month of the second year of Shaosheng, he gathered the crowd at night, spoke a verse, and passed away. His worldly age was sixty-six, and he sat in meditation for forty-two years. (26th, Wu Yin) The reign title was changed to Yuanfu, and Xixia changed its reign title to Yong'an. Zen Master Foyin Liaoyuan of Yunju (Zen Master Foyin Liaoyuan of Yunju), styled Juelao, was born in the Lin family of Fuliang, Raozhou. His family had been engaged in Confucianism for generations. Neither his father nor his grandfather served as officials. When Liaoyuan was two years old, he could recite the Analects and the poems of various schools fluently. At the age of five, he could recite three thousand poems. When he grew up, he followed a teacher to study the Five Classics, and had a general understanding of the great principles. Because he read the Surangama Sutra at the Bamboo Forest Temple, he loved it very much, so he completely abandoned his old learning. He told his parents and asked to become a monk in order to end birth and death. He took Shramana Riyong as his teacher at Baoji Temple, and received the full precepts after passing the examination of the Lotus Sutra. He traveled to Mount Lu and visited the Taoist Xian of Kaixian (Taoist Xian of Kaixian). Xian considered his name 'Rampaging on the Sea' and looked down on the younger generation. Liaoyuan answered him quickly, so he praised him. At that time, Liaoyuan was nineteen years old. He also visited the Venerable Ne of Yuantong (Venerable Ne of Yuantong). Ne said: 'His bones are already like Xuedou's, he is a talented person of the future.' At that time, Secretary Huailian (Huailian) was about to respond to the imperial edict, so he used Yuan to replace his position. Chengtian Temple in Jiangzhou was vacant, and Yuan was selected again. The prefect thought he was young, and Ne said: 'Yuan is young but his virtue is noble, even ten thousand old monks cannot shake him.' So he let Liaoyuan inherit the mantle of Kaixian. At that time, two
十八矣。自承天遷淮之鬥方。廬山之開先歸宗。潤之金山焦山。江西之大仰又住云居。凡四十年間。德化緇素。縉紳之賢者多與之遊。東坡謫黃州。廬山對岸。元居歸宗酬酢妙句。與煙雲爭麗及其在金山。東坡釋還東吳。次丹陽以書抵元曰。不必出山。當學趙州上等接人。元得書徑來。坡迎笑問之。元以偈答曰。趙州當日少謙光。不出山門見趙王。爭似金山無量相。大千都是一禪床。坡抵掌稱善。又嘗謂眾曰。昔雲門說法如雲雨。絕不喜人記錄其語。見必罵逐曰。汝口不用。返記吾語異時裨販我去。今室中對機錄。皆香林明教以紙為衣。隨所聞即書之。後世學者漁獵文字語言。正如吹網欲滿。非愚即狂。時江浙叢林尚以文字為禪之謂請益。故元以是風之。高麗僧統義天航海至明州。傳云。棄王位出家。上疏乞遍歷叢林問法受道。有詔朝奉郎楊杰次公館伴。所經吳中諸剎皆餞。如王臣禮。至金山。元床坐納其大展。次公驚問故。元曰。義天亦異國僧耳。僧至叢林規繩如是。不可易也。眾姓出家同名釋子。自非買崔盧門閥相高。安問貴種。次公曰。卑之少徇時。宜求異諸方。亦豈覺老心哉。元曰。不然。屈道隨俗。諸方先失一隻眼。何以示華夏師法乎。朝廷聞之以元為知大體。李公伯時為元寫照。元曰。必為我作笑狀。自
為贊曰。李公天上石麒麟。傳得云居道者真。不為拈花明大事。等閑開口笑何人。泥牛謾向風前嗅。枯木無端雪裡春。對現堂堂俱不識。太平時代自由身。元符元年正月初四日。聽客語有會其心者。軒渠一笑而化。其令畫笑狀。非茍然也。世壽六十七。坐五十有二夏。
(二十七) 圓照禪師。諱宗本。生於管氏。常州無錫人也。體貌豐碩言無枝葉。十九師事蘇州承天永安道升禪師。升道價重叢林。歸之者如雲。本弊衣垢面。探井臼典炊爨。以供給之。夜則入室參。升曰。頭陀荷眾良苦。亦疲勞乎。對曰。若舍一法不名滿足。菩薩實欲此生身證。其敢言勞。升陰奇之。又十年剃髮受具。服勤三年乃辭。升遊方遍參。至池陽景德謁義懷禪師。言下契悟。眾未有知者。嘗為侍者而喜寢。鼻息齁齁。聞者厭之言於懷。懷笑曰。此子吾家精進幢也。汝輩他日當依賴之。無多談。眾乃驚。懷退居吳江壽聖。部使者李公復圭過懷夜話曰。瑞光虛席。愿得有道衲子主之。懷指本曰。無逾此道人者耳。既至寺。集眾擊鼓。鼓輒墮。圓轉震響。眾驚卻。有僧出呼曰。此和尚法雷振地之祥也。俄失僧所在。自是法席日盛。武林守陳公襄。以承天興教二剎命師擇居。蘇人留之益甚。又以凈慈堅請。移文喻道俗曰。借師三年。為此邦植福
【現代漢語翻譯】 現代漢語譯本： 讚語說：李公就像天上的石麒麟，傳承了云居道者的真傳。他不是因為拈花微笑才明白大事，而是隨意開口一笑，又有誰能理解呢？泥牛徒勞地在風前嗅著，枯木無端地在雪中顯出春意。面對現實卻全然不認識，真是太平時代自由自在的人啊。元符元年正月初四日，聽到客人說話，有領會他心意的人，他軒昂地一笑，然後就化去了。於是命人畫下他笑容的樣子，並非隨意而為。世壽六十七歲，坐禪五十二個夏天。
（二十七）圓照禪師，法名宗本，出生于管氏，是常州無錫人。他體態豐滿，說話簡潔明瞭。十九歲時，他師從蘇州承天永安道升禪師。道升禪師的道行很高，歸附他的人像云一樣多。宗本穿著破舊的衣服，臉上沾滿灰塵，負責打水、舂米、做飯，來供給大眾。晚上就進入房間參禪。道升禪師說：『頭陀承擔大眾的事務很辛苦，也很疲勞吧？』宗本回答說：『如果捨棄一法，就不能算是滿足。菩薩確實希望此生能夠親身證悟，怎麼敢說勞累呢？』道升禪師暗中感到驚奇。又過了十年，他剃髮受戒，服侍了三年後才離開。道升禪師四處遊歷參訪，到池陽景德拜見義懷禪師，在言語間就領悟了。大眾沒有知道的。他曾經擔任侍者，但喜歡睡覺，鼻息聲很大，聽到的人很討厭他，就告訴了義懷禪師。義懷禪師笑著說：『這個孩子是我們家的精進幢啊，你們以後會依賴他的，不要多說。』大眾這才感到驚訝。義懷禪師退居吳江壽聖寺，部使者李公復圭拜訪義懷禪師，晚上談話時說：『瑞光寺的住持空缺，希望得到有道的僧人來主持。』義懷禪師指著宗本說：『沒有比這個道人更合適的了。』宗本到寺后，召集大眾擊鼓，鼓卻掉落下來，發出圓潤震動的響聲，大眾驚恐退卻。有個僧人出來喊道：『這是和尚法雷震地的祥瑞啊！』隨即就失去了那個僧人的蹤影。從此以後，法席日益興盛。武林太守陳公襄，想讓禪師在承天寺和興教寺之間選擇居住，蘇州人極力挽留他。後來又因為凈慈寺的堅決請求，發文告知當地百姓說：『借用禪師三年，為這個地方植福。』
【English Translation】 English version: The eulogy says: Lord Li is like a stone Qilin (mythical Chinese creature) in the heavens, inheriting the true teachings of Daozhe (a title for a Taoist) of Yunju. He didn't understand the great matter because of holding up a flower and smiling, but who can understand his casual smile? The mud ox vainly sniffs in the wind, and the withered tree inexplicably shows spring in the snow. Facing reality, yet completely unaware, truly a free person in a peaceful era. On the fourth day of the first month of the Yuanfu year, upon hearing the words of a guest, someone who understood his heart, he laughed heartily and then transformed. Therefore, he ordered someone to paint his smiling face, not done casually. His worldly age was sixty-seven, and he sat in meditation for fifty-two summers.
(27) Chan Master Yuanzhao, personal name Zongben, born into the Guan family, was a native of Wuxi, Changzhou. He was corpulent in appearance and spoke directly without embellishment. At the age of nineteen, he became a disciple of Chan Master Daosheng of Chengtian Yong'an Temple in Suzhou. Chan Master Daosheng's virtue was highly regarded in the monastic community, and those who came to him were like clouds. Zongben wore tattered clothes and a dusty face, responsible for fetching water, pounding rice, and cooking to provide for the community. At night, he would enter the room to practice Chan. Chan Master Daosheng said, 'T陀(ascetic monk) bears the burden of the community, it must be tiring, right?' Zongben replied, 'If one abandons even a single dharma, it cannot be considered complete. The Bodhisattva truly wishes to realize enlightenment in this very life, how dare I say I am tired?' Chan Master Daosheng was secretly amazed. After another ten years, he shaved his head and received the precepts, serving diligently for three years before leaving. Chan Master Daosheng traveled everywhere to visit and study, and upon arriving at Jingde Temple in Chiyang, he visited Chan Master Yihuai, and he attained enlightenment through words. The community was unaware of this. He once served as an attendant but liked to sleep, and his snoring was loud. Those who heard it disliked him and told Chan Master Yihuai. Chan Master Yihuai smiled and said, 'This child is the vigorous banner of our family, you will rely on him in the future, do not say much.' The community was then surprised. Chan Master Yihuai retired to Shousheng Temple in Wujiang, and the envoy Lord Li Fugui visited Chan Master Yihuai and said during an evening conversation, 'The position of abbot of Ruiguang Temple is vacant, I hope to find a virtuous monk to preside over it.' Chan Master Yihuai pointed to Zongben and said, 'There is no one more suitable than this Daoist.' After Zongben arrived at the temple, he gathered the community to strike the drum, but the drum fell to the ground, emitting a round and resounding sound, and the community was frightened and retreated. A monk came out and shouted, 'This is an auspicious sign of the abbot's Dharma thunder shaking the earth!' Then the monk disappeared. From then on, the Dharma assembly flourished day by day. Prefect Chen Gongxiang of Wulin wanted the master to choose between Chengtian Temple and Xingjiao Temple to reside in, and the people of Suzhou strongly urged him to stay. Later, due to the firm request of Jingci Temple, a document was issued to inform the local people, saying, 'Borrow the master for three years to plant blessings for this place.'
。不敢久古。本嘖嘖曰。誰不欲作福。眾識其意。聽赴之。元豐五年神宗皇帝辟相國寺六十四院為八。禪二律六。中貴梁從政董其事。驛召師主惠林。既至。上遣使問勞。三日傳旨就寺之門為士民演法。翌日召對延和殿問道。賜坐。即盤足跏趺。賜茶至舉盞長吸又蕩撼之。上問。受業何寺。對曰。承天永安。上悅其真。喻以方興禪宗宜善開導之旨。既退。上目送之。謂左右曰。真福惠僧也。后帝登遐。召入福寧殿說法。以師嘗為先帝所禮。敬見之。不勝哀悼。以老乞歸林下。敕任便雲遊。所至不得抑令住持。升座辭眾曰。本是無家客。那堪任便游。順風加櫓棹。舡子下楊州。既出都城。王公貴人送者車騎相屬。師臨別誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠是真相為。聞者莫不感涕其真慈善導若此。高麗僧統義天。以王子奉國命使於我朝。聞師道譽。請以弟子禮見師。問其所得以華嚴經對。師曰。華嚴經三身佛。報身說耶。化身說耶。法身說耶。義天曰。法身說。本曰。法身遍周沙界。當時聽眾何處蹲立。義天茫然自失。欽服益加。法道至本大盛。老居靈巖閉門頹然。而四方從者相望于道不釋也。元符二年十二月甲子。將入滅。沐浴而臥。門弟子環擁請曰。和尚道遍天下。今日不可無偈。幸強起安坐。本熟
【現代漢語翻譯】 現代漢語譯本：不敢長久地保持古老的方式。本禪師嘖嘖地說：『誰不想修福呢？』大家都明白他的意思，聽從他的安排。元豐五年，神宗皇帝將相國寺的六十四個院落合併爲八個，禪宗二個，律宗六個。中貴梁從政負責此事，用驛站的馬車召請本禪師主持惠林。到達后，皇帝派使者慰問。三天後，傳旨讓他在寺門為士人和百姓演說佛法。第二天，召見他在延和殿問道，賜予座位。本禪師立即盤腿打坐。皇帝賜茶，他舉起茶盞長長地吸飲，又搖晃茶盞。皇帝問：『你在哪裡受業？』回答說：『承天永安寺。』皇帝很高興他的真誠，用正興起的禪宗應該善於開導的旨意來開導他。退下後，皇帝目送他離開，對左右的人說：『真是個有福惠的僧人啊。』後來皇帝駕崩，召他入福寧殿說法。因為本禪師曾經被先帝禮遇，所以敬重地接見了他，不勝哀悼。本禪師以年老為由請求回到山林，皇帝下令允許他隨意雲遊，所到之處不得強迫他擔任住持。升座告別大眾時說：『本來就是無家之人，哪裡能承受隨意雲遊呢？順風加上櫓棹，船兒駛向揚州。』離開都城后，王公貴人送行的人車馬相連。本禪師臨別教誨他們說：『歲月不可玩弄，衰老疾病不與人約定。只有勤奮修行不懈怠才是真正的依靠。』聽者無不感動落淚，他的真誠慈善的引導就是這樣。高麗僧人統義天，以王子的身份奉國命出使我國，聽到本禪師的道譽，請求以弟子的禮節拜見本禪師。問他所學，他用《華嚴經》回答。本禪師說：『《華嚴經》的三身佛，是報身說的呢？還是化身說的呢？還是法身說的呢？』義天說：『法身說的。』本禪師說：『法身遍佈整個沙界，當時聽眾在哪裡蹲立呢？』義天茫然不知所措，更加欽佩。本禪師的佛法因此大盛。晚年居住在靈巖寺，閉門不出，雖然如此，四方來跟隨他的人在道路上絡繹不絕。元符二年十二月甲子日，將要入滅，沐浴后躺下。門下弟子環繞著他請求說：『和尚的道遍佈天下，今天不可沒有偈語。希望勉強起身安坐。』本禪師熟練地
【English Translation】 English version: Not daring to adhere to the old ways for too long. Chan Master Ben clicked his tongue and said, 'Who doesn't want to cultivate blessings?' Everyone understood his meaning and listened to his arrangements. In the fifth year of the Yuanfeng era (1082), Emperor Shenzong (神宗皇帝) of the Song Dynasty reorganized the Xiangguo Temple (相國寺)'s sixty-four courtyards into eight, two for Chan (禪) Buddhism and six for the Vinaya (律) school. The court official Liang Congzheng (梁從政) was in charge of this matter and summoned Master Ben (本) from Huilin (惠林) via express courier. Upon his arrival, the emperor sent an envoy to inquire about his well-being. Three days later, an imperial decree ordered him to expound the Dharma at the temple gate for the scholars and common people. The next day, he was summoned to the Yanhe Hall (延和殿) for an audience and questions, and was granted a seat. Master Ben immediately sat in the lotus position (跏趺). The emperor offered tea, and he raised the cup, took a long sip, and then swirled the cup. The emperor asked, 'At which temple did you receive your training?' He replied, 'Chengtian Yong'an Temple (承天永安).' The emperor was pleased with his sincerity and encouraged him with the idea that the rising Chan sect should be good at guiding others. After he withdrew, the emperor watched him leave and said to those around him, 'Truly a blessed and wise monk.' Later, when the emperor passed away, he was summoned to the Funing Hall (福寧殿) to preach the Dharma. Because Master Ben had been treated with respect by the late emperor, he received him respectfully and was overcome with grief. Master Ben requested to return to the mountains due to old age, and the emperor ordered that he be allowed to travel freely, and that he should not be forced to serve as abbot wherever he went. When he ascended the seat to bid farewell to the assembly, he said, 'Originally a homeless person, how can I bear to travel freely? With the wind at my back and oars added, the boat sails down to Yangzhou (楊州).' After leaving the capital, the carriages of princes, dukes, and nobles who came to see him off were connected one after another. Master Ben, at parting, taught them, 'Time cannot be trifled with, and old age and sickness do not make appointments with people. Only diligent cultivation without懈怠is the true reliance.' Those who heard this were all moved to tears; his sincere and compassionate guidance was like this. The Korean monk Tong Uicheon (義天), with the title of prince, was sent to our court on a national mission. Hearing of Master Ben's reputation, he requested to see him with the respect due to a disciple. When asked about his learning, he replied with the Avatamsaka Sutra (華嚴經). Master Ben said, 'The Trikaya (三身) Buddha of the Avatamsaka Sutra, is it spoken by the Sambhogakaya (報身), the Nirmanakaya (化身), or the Dharmakaya (法身)?' Uicheon said, 'Spoken by the Dharmakaya.' Master Ben said, 'The Dharmakaya pervades the entire realm of dust. Where were the listeners squatting at that time?' Uicheon was at a loss and became even more respectful. Master Ben's Dharma way flourished greatly. In his old age, he lived in seclusion at Lingyan Temple (靈巖寺), but followers from all directions continued to come to him in an unbroken stream. On the Jiazi day of the twelfth month of the second year of Yuanfu (元符二年), he was about to enter Nirvana (入滅). He bathed and lay down. His disciples surrounded him and pleaded, 'The Master's Dharma has spread throughout the world. Today, we cannot be without a verse. We hope you will force yourself to sit up.' Master Ben skillfully
視曰。癡子我尋常尚懶作偈。今日特地圖個甚麼。尋常要臥便臥。不可今日特地坐也。索筆大書五字曰。後事付守榮。擲筆憨臥。若熟睡然。撼之已去矣。門人塔全身於山中。閱世八十。坐五十二夏。
(二十八 庚辰) 黃龍寶覺禪師入寂。出於鄔氏。諱祖心。南雄始興人也。少為書生有聲。年十九而目盲。父母信以出家輒復見物。乃往依龍山寺沙門惠全。明年試經業。而公獨獻詩得奏名。剃髮繼住受業院。不奉戒律且逢橫逆。於是棄之入叢林。謁云峰悅公。留三年。難其孤硬。告悅將去。悅曰。必往依黃檗南公。公至黃檗。四年知有而機不發。又辭而上云峰。會悅謝世。因就止石霜。無所參決。試閱傳燈。至僧問多福曰。如何是多福一叢竹。福曰。一莖兩莖斜。三莖四莖曲。此時頓覺。親見二師。徑歸黃檗方展坐具。南公曰。子入吾室矣。公亦踴躍自喜。即應曰。大事本來如是。和尚何用教人看語下語百計搜尋。南公曰。若不令汝如此究尋到無用心處自見自肯。吾即埋沒汝也。公從容游泳陸沈眾中。時時往決雲門語句。南公曰。知是般事便休。汝用許多工夫作么。公曰。不然。但有纖疑在。不到無學。安能七縱八橫天回地轉哉。南公肯之。后使分座令接納來學。南遷黃龍而化以公繼其席。凡十有二年。然性
【現代漢語翻譯】 現代漢語譯本： 視禪師說：『我這個癡人，平時都懶得作偈語，今天特意地想做什麼呢？平時想睡就睡，難道今天還要特意坐著嗎？』於是拿起筆，大大地寫了五個字：『後事付守榮』。然後扔下筆，像個憨人一樣躺下，好像熟睡了一樣。人們搖晃他，發現他已經去世了。他的弟子們在山中為他建塔，安葬了他的全身。他享年八十歲，坐禪五十二個夏天。
（二十八 庚辰）黃龍寶覺禪師圓寂。禪師俗家姓鄔，名祖心，是南雄始興人。年輕時作為書生就很有名聲。十九歲時眼睛失明，父母虔誠地讓他出家，隨即又恢復了視力。於是前往依止龍山寺的沙門惠全。第二年參加經業考試，只有禪師獻詩而得到奏名。剃度後繼續住在受業院。因為不遵守戒律，而且屢次遇到橫逆之事，於是離開那裡進入叢林。拜見云峰悅公，在那裡住了三年。悅公認為他過於孤僻剛硬，告訴他將要離開。悅公說：『你一定要去依止黃檗南公。』禪師到了黃檗，四年時間裡雖然知道有道，但機緣沒有觸發。又辭別南公，前往云峰。適逢悅公去世，於是就在石霜寺停了下來，沒有什麼可以參究決斷的。試著閱讀《傳燈錄》，讀到僧人問多福禪師：『如何是多福的一叢竹子？』多福禪師回答說：『一莖兩莖斜，三莖四莖曲。』此時禪師頓然覺悟，如同親眼見到了二位老師。直接回到黃檗，才展開坐具。南公說：『你進入我的房間了。』禪師也高興地跳躍，立刻回答說：『大事本來就是這樣，和尚何必教人看語句，用盡百計去搜尋？』南公說：『如果不讓你這樣窮究搜尋到無用心處，自己見到自己肯定，我就是埋沒了你。』禪師從容地在人群中游泳陸沉，時常去決斷雲門宗的語句。南公說：『知道是這件事就該停止了，你用這麼多功夫做什麼？』禪師說：『不是這樣的。只要還有一絲疑惑存在，不到達無學之地，怎麼能七縱八橫，天回地轉呢？』南公認可了他的說法。後來讓禪師分座，讓他接納來學習的人。南禪師遷往黃龍寺，圓寂後由禪師繼承了他的位置。總共有十二年。然而禪師的性情
【English Translation】 English version: Shi said, 'This foolish person of mine is usually too lazy to compose verses. What am I trying to do specially today? I usually sleep when I want to sleep. Is it necessary to sit specially today?' Then he picked up a pen and wrote five large characters: 'The aftermath is entrusted to Shou Rong.' He threw down the pen and lay down like a fool, as if sound asleep. People shook him and found that he had passed away. His disciples built a pagoda in the mountains to bury his whole body. He lived to the age of eighty and sat in meditation for fifty-two summers.
(28th, Gengchen) Chan Master Baojue of Huanglong passed away. The Chan Master's secular surname was Wu, and his name was Zuxin. He was from Shixing, Nanxiong. He was famous as a scholar when he was young. At the age of nineteen, he became blind. His parents piously allowed him to become a monk, and he immediately regained his sight. So he went to rely on the Shramana Huiquan of Longshan Temple. The following year, he participated in the scripture examination, and only the Chan Master presented a poem and was named. After tonsure, he continued to live in the Shoye (受業) courtyard. Because he did not abide by the precepts and repeatedly encountered adversity, he left there and entered the jungle. He visited Yunfeng Yuegong (雲峰悅公), where he lived for three years. Yuegong thought he was too solitary and unyielding, and told him that he was about to leave. Yuegong said, 'You must go to rely on Huangbo Nangong (黃檗南公).' The Chan Master arrived at Huangbo, and although he knew the Way for four years, the opportunity did not arise. He then bid farewell to Nangong and went to Yunfeng. It happened that Yuegong passed away, so he stopped at Shishuang Temple, with nothing to investigate and decide. He tried reading the 'Transmission of the Lamp', and when he read the monk asking Chan Master Duofu (多福): 'What is Duofu's clump of bamboo?' Chan Master Duofu replied: 'One stalk, two stalks slant, three stalks, four stalks curve.' At this time, the Chan Master suddenly realized, as if he had seen the two teachers with his own eyes. He went directly back to Huangbo and then spread out his sitting mat. Nangong said, 'You have entered my room.' The Chan Master also jumped up happily and immediately replied, 'The great matter is originally like this, why does the Abbot teach people to look at the words and search with all kinds of plans?' Nangong said, 'If I don't let you investigate and search like this until you reach the point of no mind, and you see and affirm yourself, then I will bury you.' The Chan Master calmly swam and sank among the crowd, often going to decide the words of the Yunmen sect. Nangong said, 'Knowing that this is the matter, you should stop. What are you doing with so much effort?' The Chan Master said, 'It's not like that. As long as there is still a trace of doubt, if you don't reach the state of no learning, how can you be free and unconstrained, with heaven and earth turning upside down?' Nangong approved of his statement. Later, he let the Chan Master share the seat and let him receive the people who came to study. Chan Master Nan moved to Huanglong Temple, and after his death, the Chan Master succeeded him in his position. In total, it was twelve years. However, the Chan Master's nature
真率不樂從事於務。五求辭去。乃得謝事間居。而學者益親。謝景溫師直守潭州。虛大溈以致公。三辭不往。又囑江西轉運判官彭汝礪器資。請所以不赴長沙之意。公曰愿見謝公。不願領大溈也。馬祖百丈以前無住持事。道人相尋于空閑寂寞之濱而已。其後雖有住持。王臣尊禮為天人師。今則不然。掛名官府。如有戶籍之民。直遣伍伯追呼之耳。此豈可復為也。師直聞之。不敢以院事屈。愿一見之。公至長沙。師直愿受法訓。公為舉其綱。其言光顯廣大。如青天白日易識。其略曰。三乘十二分教。還同說食示人。食味既因他說。其食要在自己親嘗既自親嘗。便能了知其味是甘是辛是咸是淡。達磨西來直指人心見性成佛。亦復如是。真性既因文字而顯。要在自己親見。若能親見。便能了知目前是真是妄是生是死。既能了知真妄生死。返觀一切語言文字。皆是表顯之說。都無實義。如今不了病在甚處。病在見聞覺知。為不如實知真際所詣。認此見聞覺知為自所見。殊不知此見聞覺知。皆因前塵而有分別。若無前塵境界。即此見聞覺知。還同龜毛兔角。並無所歸。師直聞所未聞。公以生長極南少以宏法棲息山林。方太平時代欲觀光京師以餞餘年。乃至京師駙馬都尉王詵晉卿盡禮迎之。庵於國門之外。久之南還再游廬山。嘗有
【現代漢語翻譯】 現代漢語譯本： 真率（人名）不喜歡參與俗務。多次請求辭去職務。最終得以辭官隱居，而求學的人更加親近他。謝景溫（人名）請他主持潭州（地名）的大溈山（地名）寺廟，他三次推辭不肯前往。又囑託江西轉運判官彭汝礪（人名）準備資財，並說明自己不願去長沙（地名）的原因。真率說：『我願意拜見謝公（謝景溫），不願意主持大溈山。』馬祖（佛教禪宗大師）和百丈（佛教禪宗大師）以前沒有住持寺廟的事情，修行人在空閑寂寞的地方相互尋訪而已。後來雖然有了住持，王公大臣也以禮相待，尊為天人師。現在則不然，掛名在官府，就像有戶籍的百姓一樣，直接派遣小吏來呼喝。這怎麼可以再做呢？ 謝景溫聽了這些話，不敢用寺廟事務來委屈他，希望能夠見他一面。真率到了長沙，謝景溫希望接受他的教誨。真率為他闡述了要領，他的話語光明廣大，就像****一樣容易理解。其要點是：三乘十二分教（佛教教義分類），就像是說食物給別人看，品嚐食物的味道要靠自己親自嘗試。既然自己親自嘗試，就能瞭解其味道是甘是辛是咸是淡。達磨（菩提達摩，禪宗初祖）西來直指人心，見性成佛，也是如此。真性既然因為文字而顯現，關鍵在於自己親自見到。如果能夠親自見到，就能瞭解眼前的是真是妄是生是死。既然能夠了解真妄生死，反觀一切語言文字，都是表面的說法，都沒有實際意義。如今不瞭解病在哪裡，病就在於見聞覺知，因為不如實地瞭解真際所到達的地方，而認為這見聞覺知是自己所見。殊不知這見聞覺知，都是因為前塵（過去的經歷）而有分別。如果沒有前塵境界，這見聞覺知，就像龜毛兔角一樣，沒有歸宿。 謝景溫聽到了從未聽過的道理。真率因為生長在極南之地，年輕時就以弘揚佛法為己任，棲息在山林之中，正值太平時代，想要到京師觀光，以度過餘年。到達京師后，駙馬都尉王詵（人名）以最高的禮節迎接他，安置在國門之外的庵中。過了很久，他南返回鄉，再次遊覽廬山（地名）。曾經有...
【English Translation】 English version: Zhenlv (person's name) did not like to engage in worldly affairs. He repeatedly requested to resign from his official position. He was finally able to resign and live in seclusion, and scholars became even closer to him. Xie Jingwen (person's name) invited him to preside over the Dawei Mountain (place name) temple in Tanzhou (place name), but he declined three times. He also entrusted Peng Ruli (person's name), the transport commissioner of Jiangxi, to prepare funds and explained why he was unwilling to go to Changsha (place name). Zhenlv said, 'I would rather meet Duke Xie (Xie Jingwen) than preside over Dawei Mountain.' Before Mazu (Zen Buddhist master) and Baizhang (Zen Buddhist master), there was no such thing as presiding over a temple. Practitioners simply sought each other out in quiet and secluded places. Later, although there were abbots, kings and ministers treated them with respect and honored them as teachers of gods and humans. But now it is different. Being registered with the government is like being a registered citizen, and petty officials are directly sent to summon them. How can this be done again? After hearing these words, Xie Jingwen did not dare to trouble him with temple affairs and hoped to meet him in person. When Zhenlv arrived in Changsha, Xie Jingwen hoped to receive his teachings. Zhenlv explained the essentials to him, and his words were bright and vast, as easy to understand as ****. The main points were: The Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist doctrines) are like describing food to others. Tasting the flavor of food depends on one's own personal experience. Since one has personally tasted it, one can understand whether the taste is sweet, spicy, salty, or bland. Bodhidharma (the first patriarch of Zen Buddhism) came from the West to directly point to the human mind, seeing one's nature and becoming a Buddha, and it is the same. Since true nature is revealed through words, the key is to see it for oneself. If one can see it for oneself, one can understand whether what is before one's eyes is true or false, life or death. Since one can understand truth, falsehood, life, and death, looking back at all languages and words, they are all superficial explanations and have no real meaning. Now, not understanding where the illness lies, the illness lies in seeing, hearing, feeling, and knowing, because one does not truly understand where the true realm is reached, and one considers this seeing, hearing, feeling, and knowing to be what one sees. Little does one know that this seeing, hearing, feeling, and knowing are all differentiated because of past experiences. If there were no past experiences, this seeing, hearing, feeling, and knowing would be like the horns of a tortoise or the fur of a rabbit, with nowhere to return. Xie Jingwen heard doctrines he had never heard before. Zhenlv, because he grew up in the far south and took it upon himself to promote Buddhism from a young age, lived in the mountains and forests. During a time of peace, he wanted to visit the capital to spend his remaining years. After arriving in the capital, Wang Shen (person's name), the駙馬都尉(Imperial Son-in-Law Commandant), greeted him with the highest courtesy and settled him in a hermitage outside the city gate. After a long time, he returned south and visited Mount Lu (place name) again. Once there was...
偈曰。不住唐朝寺。閑為宋地僧。生涯三事衲。故舊一枝藤。乞食隨緣去。逢山任意登。相逢莫相笑。不是嶺南能。可想公之標緻也。臘既高益移庵深入棧絕學者。又二十餘年。以元符三年十一月十六日中夜而歿。閱世七十有六。坐夏五十有五。
(二十九 辛巳) 徽宗佶立(神宗第十三子。初封端王。太后向氏召宰執議立端王。丞相章惇曰。端王浪子耳。曾布長望見王在廉下叱曰。聽太后處分。王出章惇惶恐失措。遂即位。荒淫奢佚蔑直尚浮。又寵道士林靈素失道北遷。降為天水郡王。壽五十五。在位二十五年。終於五國城)改建中靖國。
遼天祚立諱延禧(道之孫。秦王元吉之子。淫縱失道。荒于畋獵。女真有禽曰海東青玉爪。善捕天鵝。一飛千里。歲命其國人窮取以獻。人怨遂叛。政和中童貫與遼叛人馬植謀約女真攻遼。天祚逃于夾山。舍之削封海濱王。送長白山東築城居之。遂亡)。
女真太祖阿骨打(后改名旻。楊割太師之長子。世為酋長。是年舉兵立國)。
(三十) 禪門續燈錄成。乃東京法雲佛國禪師惟白集。是年八月十五日上進。帝為制序。白靖江人。嗣圓通秀公。其文曰。昔釋迦如來之出世也。受然燈之記。生凈飯王家。分手指呼天地。而其機也已露。游門觀于老死
。而幻緣也頓寂。及乎唱道雞園騰芳鷲嶺。無邊剎境。遂現於一毫之端。大千經卷。畢出於微塵之表。西被竺土東流震旦。編葉而書。則一時聖法雖傳於慶喜。拈花而笑。則正法眼藏獨付于飲光。自達磨西來。實為初祖。其傳二三四七而至於曹溪。於是雙林之道逾光。一滴之流寖廣。自南嶽青原而下。分為五宗。各擅門風應機酬對。雖建立不同。而會歸則一。莫不箭鋒相拄鞭影齊施。接物利生啟悟多矣。源派廣迤枝葉扶疏。而云門臨濟二宗遂獨盛于天下。朕膺天寶命紹國大統。恭惟藝祖辟度門于綿寓。太宗闡秘義于敷天。章聖傳燈于景德。永昭廣燈于天聖。皆宏暢真風協助神化。以成無為之治者也。于皇神考尤向空宗。元豐三年詔于大相國寺創二禪。辟惠林于東序。建智海于西廡。壬戌之歲以越國大長公主及集慶軍節度觀察留後駙馬都尉張敦禮之請。復建法雲禪寺於國之南。於是祖席光輝叢林鼎盛。天下襲方袍。慕禪悅者雲集于上都矣。今敦禮以其寺住持僧佛國禪師惟白。探最上乘。了第一義。屢入中禁三登高座。宣揚妙旨。良愜至懷。昔能仁說法華經。放眉間白毫相光。照東方萬八千世界。而彌勒發問文殊決疑。以謂日月燈明佛。本光瑞如此。持是經者妙光法師。得其證者普明如來。今續知之名。蓋燈燈相續。光光
相入。義有在於是矣。意圓澄覺海。本含裹於十方。生滅空漚。遂沉淪於三有。因明立所由塵發知識妄相仍轉入諸趣。良可悲也。若回光內照發真歸元。則是錄也。直指性宗單傳心印。可得於眉睫。可薦于言前。舉手而擎妙喜世界。彈指而現莊嚴樓閣。神通妙用真不可思議者也。嘉于有眾締此勝緣。俱離迷津偕之覺路。斯朕之志已。建中靖國元年八月十五日賜敘。
(壬午) 改年崇寧(鑄崇寧當三錢○詔天下軍州創崇寧寺○又改天寧替先號)。
(三十一 甲申) 是歲蘄州五祖山法演禪師示寂。錦州巴西鄧氏。少落髮受具。游成都講席。習百法唯識窺其奧。置之曰。膠柱安能鼓瑟乎。即日遊方。所至無足當其意者。抵浮山謁遠錄公。久之無所發明。遠曰。吾老矣。白雲端爐鞴不可失也。演唯諾。徑造白雲。端曰。川䖃苴汝來也。演拜而就列。一日舉僧問南泉摩尼珠語。以問端。端叱之。演領悟。汗流被體。乃獻投機頌云。山前一片閑田地。義手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。端頷之曰。栗棘蓬禪屬子矣。演嘗掌磨。有僧視磨急轉。指以問演。此神通耶。法爾耶。演褰衣旋磨一匝。師嘗示眾云。古人道如鏡鑄像。像成後鏡在什麼處。眾下語不契。師作街坊。自外來。端舉似演。演前問
【現代漢語翻譯】 現代漢語譯本： 相入，其意義在於此。意念圓滿澄澈如覺悟之海，本來就包含著十方世界。生死幻滅如同空中的水泡，於是沉淪於欲界、色界、無色界這三有之中。因為有了『明』，才確立了『所』，由微塵引發知識，虛妄的表象接連不斷地轉入各種境地，實在可悲啊。如果能迴轉光明向內照耀，啓發真性迴歸本源，這就是『錄』的意義。直接指明自性的宗旨，單獨傳授心印，可以在眉睫之間領會，可以在言語之前意會。舉手就能托起妙喜世界，彈指就能顯現莊嚴的樓閣。神通妙用真是不可思議啊。我很高興與大眾結下這殊勝的因緣，一起離開迷惑的泥潭，共同走向覺悟的道路。這就是我的心願。建中靖國元年八月十五日賜序。
(壬午年) 改年號為崇寧（鑄造崇寧當三錢的錢幣，詔令天下各軍州建立崇寧寺，又改天寧寺名，代替先前的稱號）。
(三十一，甲申年) 這一年，蘄州五祖山法演禪師圓寂。錦州巴西人鄧氏，年少時出家受具足戒，遊歷成都的講席，學習百法唯識，窺探其中的奧妙。之後卻放下它說：『用膠粘住瑟柱，怎麼能彈奏出美妙的音樂呢？』當天就遊方四處參學，所到之處沒有能讓他滿意的人。到達浮山拜見遠錄禪師。很久都沒有得到啓發。遠錄禪師說：『我老了，白雲端禪師的爐鞴不能失去啊。』法演禪師答應了。直接前往白雲山。端禪師說：『川䖃苴，你來了。』法演禪師拜謝后就位列其中。有一天，端禪師舉僧人問南泉禪師摩尼珠的話語，來問法演禪師。端禪師呵斥他。法演禪師領悟了，汗流浹背。於是獻上投機頌說：『山前一片空閑的田地，義手叮嚀地詢問祖翁。幾度賣出又自己買回，爲了憐惜松竹引來清風。』端禪師點頭說：『栗棘蓬禪就屬於你了。』法演禪師曾經掌管磨坊。有僧人看到磨盤急速轉動，指著磨盤問法演禪師：『這是神通呢，還是法爾如是呢？』法演禪師提起衣襟，圍繞磨盤轉了一圈。禪師曾經向大眾開示說：『古人說如同用鏡子鑄造佛像，佛像鑄成後鏡子在哪裡呢？』大眾的回答都不契合。禪師自己扮演街坊，從外面走來。端禪師把這件事告訴法演禪師，法演禪師上前詢問
【English Translation】 English version: Entering into each other, the meaning lies within this. The mind is perfectly clear like the ocean of enlightenment, originally containing all ten directions. Birth and death are like empty bubbles, thus sinking into the three realms of existence (desire realm, form realm, formless realm). Because of 'Ming' (illumination), 'Suo' (the object) is established, from dust arises knowledge, and false appearances continuously transfer into various realms, which is truly lamentable. If one can turn the light inward and illuminate, awakening the true nature and returning to the origin, this is the meaning of 'Lu' (record). Directly pointing to the essence of self-nature, transmitting the mind-seal individually, it can be understood between the eyebrows, and comprehended before words. Raising a hand can hold up the World of Wonderful Joy (Abhirati), snapping fingers can manifest magnificent pavilions. The miraculous functions of spiritual powers are truly inconceivable. I am pleased to have formed this auspicious connection with the assembly, to leave the mire of delusion together and walk towards the path of enlightenment. This is my aspiration. Granted preface on the fifteenth day of the eighth month of the first year of Jianzhong Jingguo.
(Renwu Year) The reign year was changed to Chongning (minting coins worth three qian with the inscription 'Chongning', ordering all military prefectures in the country to establish Chongning Temples, and renaming Tianning Temple, replacing the previous name).
(Thirty-first year, Jiashen Year) In this year, Chan Master Fayan of the Fifth Ancestor Mountain in Qizhou passed away. Deng from Bazhou, Jinzhou, shaved his head and received full ordination at a young age, traveled to the lecture halls of Chengdu, studied the Hundred Dharmas and Consciousness-Only, and explored its mysteries. Then he put it aside and said, 'How can one play beautiful music by gluing the zither pegs?' That day, he traveled around to study, and no one he met satisfied him. He arrived at Fushan and visited Chan Master Yuanlu. He did not receive any enlightenment for a long time. Chan Master Yuanlu said, 'I am old, the furnace of Chan Master Baiyun Duan cannot be lost.' Chan Master Fayan agreed. He went directly to Baiyun Mountain. Chan Master Duan said, 'Chuanhuju, you have come.' Chan Master Fayan bowed and took his place. One day, Chan Master Duan raised the words of the monk asking Chan Master Nanquan about the Mani pearl to ask Chan Master Fayan. Chan Master Duan scolded him. Chan Master Fayan understood and was covered in sweat. So he presented a verse of accord, saying, 'A piece of idle land in front of the mountain, the righteous hand earnestly asks the ancestral elder. Sold several times and bought back again, to cherish the pine and bamboo bringing in the clear wind.' Chan Master Duan nodded and said, 'The chestnut hedgehog Chan belongs to you.' Chan Master Fayan once managed the mill. A monk saw the millstone turning rapidly, pointed to the millstone and asked Chan Master Fayan, 'Is this supernatural power, or is it just the way things are?' Chan Master Fayan lifted his robe and walked around the millstone once. The Chan Master once instructed the assembly, saying, 'The ancients said it is like casting a Buddha image with a mirror, where is the mirror after the Buddha image is cast?' The answers of the assembly did not match. The Chan Master himself played the role of a neighbor, coming from outside. Chan Master Duan told Chan Master Fayan about this, and Chan Master Fayan stepped forward to ask.
訊曰。也不爭多。端笑曰。須是道者始得。初住四面還白雲。上堂云。汝等諸人見老和上鼓動唇舌豎起拂子。便作勝解。及乎山禽聚集牛動尾巴。卻將作等閑。殊不知檐聲不斷前旬雨。電影還連后夜雷。又云。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮華。一年生一度。又云。賤賣檐板漢。貼秤麻三斤。百千年滯貨。何處著渾身。張丞相謂其應機接物孤峭徑直。不犯刊削。其知言耶。應世四十餘年。晚住太平移東山。崇寧三年六月二十五日。上堂辭眾。時山門有土木之工。演躬自督役。誡曰。汝等好作息。吾不復來矣。歸方丈淨髮澡浴。旦日吉祥而逝。
(乙酉) 金國移瑞像佛牙入內殿供養。
(丙戌) (金詔釋氏。有瀆神逾分者。除削之。是年正月彗出西方。其長亙天)。
(丁亥) 大觀○慈感寺(吳興郡民邵宗益。剖蚌得羅漢像。歸於本寺。后至建炎間。憲使楊應誠傳玩躍入于溪。漁人再獲建閣以藏之)。
(三十二 己丑) 東都法雲大通禪師善本示寂。生董氏。漢仲舒之後也。其先家太康仲舒村。太父琪父溫皆官于穎。遂為穎人。初母無子。禱于佛前。誓曰。得子必以事佛。即蔬食乃娠。生而骨相秀異。方晬而孤。母育于叔祖玠
【現代漢語翻譯】 訊曰：『也不爭多。』（意思是說，不要爭論多少。）端笑曰：『須是道者始得。』（端笑著說：『必須是得道之人才能理解。』）初住四面還白雲。（剛開始居住時，四周都是白雲。）上堂云：『汝等諸人見老和上鼓動唇舌豎起拂子，便作勝解。（老和尚說法時，你們就自以為理解了。）及乎山禽聚集牛動尾巴，卻將作等閑。（等到山裡的鳥聚集，牛搖動尾巴，你們卻覺得很平常。）殊不知檐聲不斷前旬雨，電影還連后夜雷。（卻不知道屋檐滴水的聲音是前幾天的雨，閃電是昨晚的雷聲。）』又云：『悟了同未悟，歸家尋舊路。（開悟了和沒開悟一樣，回家走老路。）一字是一字，一句是一句。（一個字就是一個字，一句話就是一句話。）自小不脫空，兩歲學移步。（從小就沒有脫離空性，兩歲就開始學走路。）湛水生蓮華，一年生一度。（清澈的水裡長出蓮花，一年只開一次。）』又云：『賤賣檐板漢，貼秤麻三斤。（賤賣屋檐的木板，只能換三斤麻。）百千年滯貨，何處著渾身。（積壓了千百年的貨物，哪裡能放得下整個身體。）』張丞相認為他應機接物孤峭徑直，不犯刊削，真是瞭解他的人啊。（張丞相認為他隨機應變，孤傲挺拔，不落俗套，真是瞭解他的人啊。）應世四十餘年，晚住太平移東山。（應世四十多年，晚年住在太平，後來搬到東山。）崇寧三年六月二十五日，上堂辭眾。（崇寧三年六月二十五日，上堂告別大眾。）當時山門有土木之工，演親自督工，告誡說：『汝等好作息，吾不復來矣。（你們好好休息，我不會再來了。）』歸方丈淨髮澡浴，旦日吉祥而逝。（回到方丈剃頭洗澡，第二天吉祥圓寂。） （乙酉）金國移瑞像佛牙入內殿供養。（金國將瑞像佛牙移入內殿供養。） （丙戌）（金詔釋氏，有瀆神逾分者，除削之。是年正月彗出西方，其長亙天）。（金國下詔給佛教，對於褻瀆神靈、行為過分的人，予以懲處。這年正月，彗星出現在西方，長到橫貫天空。） （丁亥）大觀○慈感寺（吳興郡民邵宗益，剖蚌得羅漢像，歸於本寺。后至建炎間，憲使楊應誠傳玩躍入于溪，漁人再獲建閣以藏之）。（大觀年間，慈感寺。吳興郡的百姓邵宗益，剖開蚌殼得到羅漢像，歸還給本寺。後來到了建炎年間，憲使楊應誠傳閱玩賞時，羅漢像跳入溪中，漁人再次得到，於是建造閣樓來收藏它。） （三十二 己丑）東都法雲大通禪師善本示寂。生董氏，漢仲舒之後也。（東都法雲大通禪師善本圓寂。他姓董，是漢代董仲舒的後代。）其先家太康仲舒村，太父琪父溫皆官于穎，遂為穎人。（他的祖先住在太康的仲舒村，曾祖父琪和父親溫都在穎地做官，於是成了穎地人。）初母無子，禱于佛前，誓曰：『得子必以事佛。』即蔬食乃娠，生而骨相秀異，方晬而孤，母育于叔祖玠。（起初他母親沒有兒子，在佛前祈禱，發誓說：『如果得到兒子，一定讓他侍奉佛。』於是吃素，後來懷孕，生下來骨骼相貌秀美奇異，剛滿週歲就成了孤兒，母親由叔祖董玠撫養。）
【English Translation】 Xun said, 'It doesn't matter whether it's much or little.' (Meaning, don't argue about the quantity.) Duan smiled and said, 'It must be a Taoist who understands this.' (Duan smiled and said, 'Only those who have attained the Tao can understand this.') Initially residing, surrounded by white clouds. (When I first lived here, I was surrounded by white clouds.) In the lecture hall, he said, 'When you see the old monk moving his lips and raising his whisk, you immediately think you understand. (When the old monk preaches, you assume you understand.) But when the mountain birds gather and the cow wags its tail, you treat it as commonplace. (But when the mountain birds gather and the cow wags its tail, you consider it ordinary.) Little do you know that the sound of the eaves dripping is from the rain of the previous days, and the lightning is connected to the thunder of the previous night. (You don't realize that the sound of dripping eaves is from the rain of the past few days, and the lightning is connected to the thunder of last night.)' He also said, 'Enlightened or unenlightened, return home and find the old path. (Enlightened or not, go home and take the old path.) One word is one word, one sentence is one sentence. (A word is a word, a sentence is a sentence.) From childhood, never detached from emptiness, learning to walk at two years old. (From childhood, never detached from emptiness, learning to walk at two years old.) Lotus flowers bloom in clear water, once a year. (Lotus flowers bloom in clear water, once a year.)' He also said, 'Selling eaves boards cheaply, exchanging them for three catties of hemp. (Selling eaves boards cheaply, exchanging them for three catties of hemp.) Goods stored for hundreds and thousands of years, where can the whole body be placed? (Goods stored for hundreds and thousands of years, where can the whole body be placed?)' Prime Minister Zhang believed that he responded to situations with solitary uprightness, without being commonplace, truly understanding him. (Prime Minister Zhang believed that he responded to situations with solitary uprightness, without being commonplace, truly understanding him.) He lived in the world for more than forty years, residing in Taiping in his later years and moving to Dongshan. (He lived in the world for more than forty years, residing in Taiping in his later years and moving to Dongshan.) On the twenty-fifth day of the sixth month of the third year of Chongning, he gave a farewell sermon to the assembly. (On the twenty-fifth day of the sixth month of the third year of Chongning, he gave a farewell sermon to the assembly.) At that time, there was construction work at the mountain gate, and Yan personally supervised the work, admonishing, 'You should rest well, I will not return. (You should rest well, I will not return.)' He returned to his abbot's quarters, shaved his head, and bathed. The next day, he passed away auspiciously. (He returned to his abbot's quarters, shaved his head, and bathed. The next day, he passed away auspiciously.) (Yi-You) The Jin state moved the auspicious image of the Buddha's tooth into the inner palace for worship. (The Jin state moved the auspicious image of the Buddha's tooth into the inner palace for worship.) (Bing-Xu) (The Jin decree to the Buddhist clergy, those who blaspheme the gods and overstep their bounds will be punished. In the first month of this year, a comet appeared in the west, its length spanning the sky). (The Jin state issued a decree to the Buddhist clergy, those who blaspheme the gods and overstep their bounds will be punished. In the first month of this year, a comet appeared in the west, its length spanning the sky.) (Ding-Hai) Daguan ○ Cigan Temple (Shao Zongyi, a resident of Wuxing County, found an Arhat statue when opening a clam and returned it to the temple. Later, during the Jianyan period, Yang Yingcheng, an envoy, passed it around for viewing, and it jumped into the stream. Fishermen retrieved it again and built a pavilion to store it). (Daguan period, Cigan Temple. Shao Zongyi, a resident of Wuxing County, found an Arhat statue when opening a clam and returned it to the temple. Later, during the Jianyan period, Yang Yingcheng, an envoy, passed it around for viewing, and it jumped into the stream. Fishermen retrieved it again and built a pavilion to store it.) (Thirty-second, Ji-Chou) Chan Master Shanben of Dafayun Temple in Dongdu passed away. He was born into the Dong family, a descendant of Dong Zhongshu of the Han Dynasty. (Chan Master Shanben of Dafayun Temple in Dongdu passed away. He was born into the Dong family, a descendant of Dong Zhongshu of the Han Dynasty.) His ancestors lived in Zhongshu Village in Taikang. His great-grandfather Qi and father Wen both served as officials in Ying, so they became people of Ying. (His ancestors lived in Zhongshu Village in Taikang. His great-grandfather Qi and father Wen both served as officials in Ying, so they became people of Ying.) Initially, his mother had no children and prayed before the Buddha, vowing, 'If I get a son, I will definitely serve the Buddha.' So she ate vegetarian food and became pregnant. He was born with outstanding bones and appearance. He became an orphan at the age of one, and his mother was raised by his uncle Dong Jie. (Initially, his mother had no children and prayed before the Buddha, vowing, 'If I get a son, I will definitely serve the Buddha.' So she ate vegetarian food and became pregnant. He was born with outstanding bones and appearance. He became an orphan at the age of one, and his mother was raised by his uncle Dong Jie.)
之家。既長博學操履清修。母亡哀毀過禮。無仕官意辟榖學道隱於筆工。然氣剛不屈沉默白眼公卿。嘉祐八年與弟善思俱至京。籍名顯聖地藏院試所習為大僧。其師圓成律師惠楫者。謂人曰。本他日當有海內名。乃生我法中乎。使聽習毗尼隨喜雜華。夜夢見童子。如世所畫善財。合掌導而南。既覺曰。諸佛菩薩加被我矣。其欲我南詢諸友乎。時圓照道振吳中。本逕造姑胥謁瑞光圓照。坐定特顧之。本默契宗旨服勤五年。盡得其整頓提撕之綱研練差別之智。縱橫舒捲度越前規。一時輩流無出其右。圓照倚之以大其家。以季父事圓通秀公。秀住廬山棲賢。出入臥內。如寂子之於東寺焉。出世婺之雙林。遷杭之凈慈。繼圓照之後。食堂千餘口。仰給於檀施供養。莊嚴之盛。游者疑在諸天。時號大小本也。哲宗聞其名。詔住上都法雲。賜號大通。又繼圓通之後。玉立孤峻儼臨清眾。如萬山環天柱讓其高寒。然精粗與眾共。未嘗以言徇物以色假人。王公貴人施日填門。住八年。請于朝愿歸老於西湖之上。詔可。遂東還庵龍山。崇德杜門。卻掃與世相忘又十年。天下愿見而不可得。臨眾三十年。未嘗笑及閑居時抵掌笑。或問其故。曰不莊敬何以率眾。吾昔為叢林故強行之。非性實然也。所至見畫佛菩薩行立之像。不敢坐。伊蒲塞饌
似魚胾名者不食。其真誠敬事防心離過。類如此。大觀三年十二月甲子。屈三指謂左右曰。止有三日而已。果沒。有異禽翔鳴于庭而去。塔全身於上方。閱世七十有五。坐四十有五夏。
(庚寅) (五月停給僧尼度牒三年○六月以張商英入相。時久旱。是夕大雨。上書商霖二大字以賜之)。
(辛卯) 改政和(四月張商英罷相○詔毀京師浮祠)。
遼改天慶。
(三十三 壬辰) 是年蔡京進太師楚國公。京喜食鶉。預籠畜而烹之。嘗夢鶉數千訴於前。其一致詞曰。食君廩中粟。充君箸下肉。一羹數百命。生死猶轉轂。看君壽千春。禍福相倚伏。京甚畏之(出魚溪詩話)。
(三十四 癸巳) 四月嘉州風折大樹。有僧在定。有司聞于上。詔令送至京師。八月入內譯經院。金總持三藏。鳴金磬出其定僧。曰我東林遠法師之弟惠持也。西遊峨眉因入定於此。三藏因徐啟。今欲何歸。曰陳留。即復入定。徽宗令繪像。頒行天下仍制贊。
(三十五) 是年四月玉清昭陽宮成。奉安道像。上詣宮行禮。七年改玉清神霄宮。時道教之盛。自道士徐知常始。賜號沖虛先生。徐守信賜虛靜先生。劉混康賜葆真觀妙沖和先生。后並贈太中大夫○十一月癸未郊上搢大圭執元圭。以道士百人執
【現代漢語翻譯】 現代漢語譯本： 不吃名為『似魚胾』的食物。他真誠恭敬地做事，謹慎防範內心過失。大概就是這樣。大觀三年十二月甲子日，屈三指對身邊的人說：『只有三天了。』果然去世。有奇異的鳥在庭院盤旋鳴叫后離去。全身建塔于上方。享年七十五歲，坐禪四十五個夏天。 （庚寅）(五月停止發放僧尼度牒三年。六月任命張商英為宰相。當時久旱，當晚下大雨。皇帝書寫『商霖』二個大字賜給他)。 （辛卯）改年號為政和（四月張商英被罷免宰相。皇帝下詔拆毀京城中不合規制的祠廟）。 遼國改年號為天慶。 （三十三 壬辰）這一年蔡京晉升爲太師、楚國公。蔡京喜歡吃鵪鶉，預先用籠子養起來烹飪。曾經夢見數千只鵪鶉在他面前訴說，它們異口同聲地說：『吃的是你糧倉里的糧食，充當的是你筷子下的肉。一碗羹湯就有數百條生命，生死就像車輪一樣轉動。看你壽命千年，福禍互相依存。』蔡京非常害怕這件事（出自《魚溪詩話》）。 （三十四 癸巳）四月，嘉州的風吹斷了大樹。有僧人在入定。地方官員上報朝廷。皇帝下詔將他送到京城。八月，進入內譯經院。金總持三藏敲響金磬，讓入定的僧人出定，說：『這是我東林遠法師的弟弟惠持。他西遊峨眉山，因此在這裡入定。』三藏於是慢慢地問：『現在想去哪裡？』回答說：『陳留。』隨即再次入定。徽宗皇帝命令畫下他的畫像，頒佈天下，並親自撰寫讚語。 （三十五）這年四月，玉清昭陽宮建成。供奉安放道教神像。皇帝前往宮中行禮。七年改名為玉清神霄宮。當時道教的興盛，從道士徐知常開始。賜予他『沖虛先生』的稱號。徐守信賜予『虛靜先生』的稱號。劉混康賜予『葆真觀妙沖和先生』的稱號。後來都追贈為太中大夫。十一月癸未日，在郊外祭祀時，皇帝手持大圭，執掌元圭，由一百名道士執事。
【English Translation】 English version: He did not eat food called 'similar to fish paste'. He was sincere and respectful in his affairs, carefully guarding against transgressions of the mind. It was probably like this. On the Jiazi day of the twelfth month of the third year of Daguan (era name), Qu Sanzhi said to those around him, 'There are only three days left.' He indeed passed away. Strange birds circled and chirped in the courtyard before leaving. A pagoda was built above his whole body. He lived to the age of seventy-five, and sat in meditation for forty-five summers. (Gengyin) (In the fifth month, the issuance of ordination certificates for monks and nuns was suspended for three years. In the sixth month, Zhang Shangying was appointed as prime minister. At that time, there was a prolonged drought, and it rained heavily that night. The emperor wrote the two large characters 'Shang Lin' and bestowed them upon him). (Xinmao) The era name was changed to Zhenghe (In the fourth month, Zhang Shangying was dismissed as prime minister. The emperor ordered the demolition of irregular shrines in the capital). The Liao dynasty changed its era name to Tianqing. (Thirty-third, Renchen) In this year, Cai Jing was promoted to Grand Preceptor, Duke of the State of Chu. Cai Jing liked to eat quail, so he raised them in cages in advance to cook them. He once dreamed that thousands of quail were complaining before him, saying in unison, 'We eat the grain from your granary, and become the meat under your chopsticks. One bowl of soup contains hundreds of lives, and life and death revolve like a wheel. We see you live for a thousand springs, but fortune and misfortune are interdependent.' Cai Jing was very afraid of this (from 'Yuxi Poetry Talk'). (Thirty-fourth, Guisi) In the fourth month, the wind in Jia Prefecture broke a large tree. A monk was in meditation. Local officials reported this to the court. The emperor ordered him to be sent to the capital. In August, he entered the Inner Translation Bureau. The Jin Zongchi (title) Tripiṭaka (Buddhist canon) rang the golden chime to bring the meditating monk out of his samadhi, saying, 'This is Huichi, the younger brother of my Donglin Yuan (place name) Dharma Master.' He traveled west to Mount Emei and entered samadhi here. The Tripiṭaka then slowly asked, 'Where do you want to go now?' He replied, 'Chenliu.' Then he entered samadhi again. Emperor Huizong ordered his portrait to be painted, promulgated it throughout the country, and personally wrote a eulogy. (Thirty-fifth) In the fourth month of this year, the Yuqing Zhaoyang Palace (Taoist temple) was completed. Taoist statues were enshrined and placed. The emperor went to the palace to pay his respects. In the seventh year, it was renamed Yuqing Shenxiao Palace. At that time, the prosperity of Taoism began with the Taoist Xu Zhichang. He was given the title 'Master Chongxu'. Xu Shouxin was given the title 'Master Xujing'. Liu Hunkang was given the title 'Master Baozhen Guanmiao Chonghe'. Later, they were all posthumously awarded the title of Grand Master of the Taizhong. On the Guiwei day of the eleventh month, during the suburban sacrifice, the emperor held the Da Gui (jade tablet) and held the Yuan Gui (jade tablet), with a hundred Taoists officiating.
儀衛前導。置道階凡二十六等。先生處士八字六字四字二字。視中大夫。至將仕郎級。重和初別置道官。自太虛大夫。至金壇郎。凡十六等。同文臣。中大夫至迪功郎。道職自沖和殿侍宸。至凝神殿校經。凡十一等。侍宸同待制。撿籍同修撰。校經同直閣。皆給告身(出宋史)。
(三十六 甲午) (詔佛果禪師克勤。住京師天寧○賜永道法師號寶覺。住左街香積院)。
女真是年始叛陷遼寧江府(初遼主天祚。賞罰僭濫。色禽俱荒。女真東北與五國為鄰。五國之東接大海出名鷹。自海東來者謂之海東青。遼人酷愛之。歲歲求之。女真至五國戰鬥而後得。不勝其擾。二年春天祚如混同江釣魚。界外生女真酋長在千里外者。以故事皆不會。酒酣使諸酋歌舞為樂。阿骨打獨不從。天祚謂樞密使蕭奉先曰。阿骨打意氣雄豪。當以事誅之。奉先曰。殺之傷向化之心。阿骨打知其意。即先舉兵吞併鄰近部族。秋集女真諸部甲馬二千。犯混同江之寧江州。時天祚射鹿慶州秋山。遣渤海刺史高仙壽討之。為女真所敗。失寧江州。有黑氣長數丈。出自齊宮。行一里許。貫于壇遺。出遼志)。
(三十七 乙未) 遼天慶五年○金太祖(阿骨打正月一日即位)改年收國。
政和五年。黃龍死心禪師卒。諱悟新
【現代漢語翻譯】 現代漢語譯本：儀仗隊在前面開路。設定道階共二十六個等級，分別為先生、處士，各有八字、六字、四字、二字等名號，對應中大夫到將仕郎的官階。重和年間初次設定道官，從太虛大夫到金壇郎，共十六個等級，與文臣的中大夫到迪功郎相當。道職從沖和殿侍宸到凝神殿校經，共十一個等級。其中，侍宸等同於待制，撿籍等同於修撰，校經等同於直閣，都授予告身（出自《宋史》）。
（三十六 甲午）詔令佛果禪師克勤，住持京師天寧寺。賜予永道法師稱號寶覺，住持左街香積院。
女真族開始叛亂，攻陷遼寧江府（起初遼主天祚帝賞罰不公，沉迷酒色，荒廢朝政。女真族在東北與五國為鄰，五國的東邊連線大海，出產名貴的鷹。從海東來的鷹被稱為海東青。遼人非常喜愛海東青，每年都要索取。女真族要與五國戰鬥才能得到，不堪其擾。二年春天，天祚帝到混同江釣魚。居住在界外的生女真部落首領，按照慣例都沒有參加。酒喝得高興時，天祚帝讓各部落首領歌舞助興，阿骨打獨自不從。天祚帝對樞密使蕭奉先說：『阿骨打意氣雄豪，應當找個理由誅殺他。』蕭奉先說：『殺了他會傷害歸順之心。』阿骨打得知此事，就先發兵吞併鄰近的部族。秋天，聚集女真各部二千兵馬，進犯混同江的寧江州。當時天祚帝在慶州秋山射鹿，派遣渤海刺史高仙壽討伐，被女真族打敗，失去了寧江州。有黑氣長數丈，從齊王宮發出，行進一里左右，貫穿于壇遺。《遼志》記載）。
（三十七 乙未）遼天慶五年，金太祖（阿骨打正月初一日即位）改年號為收國。
政和五年，黃龍死心禪師圓寂，法名悟新。
【English Translation】 English version: The ceremonial guard leads the way. The Daoist ranks are set at twenty-six levels, with titles such as 'Xiansheng' (先生, Master), 'Chushi' (處士, Hermit), each with eight-character, six-character, four-character, and two-character designations, corresponding to the ranks from 'Zhongdafu' (中大夫, Senior Master of the Palace) to 'Jiangshilang' (將仕郎, Gentleman for Service). During the Chonghe period, Daoist officials were first established, from 'Taixu Dafu' (太虛大夫, Grand Master of Great Emptiness) to 'Jintan Lang' (金壇郎, Gentleman of Golden Altar), totaling sixteen levels, equivalent to the civil officials from 'Zhongdafu' to 'Digong Lang' (迪功郎, Gentleman for Meritorious Service). Daoist positions range from 'Chonghe Dian Shichen' (沖和殿侍宸, Attendant of Chonghe Palace) to 'Ningshen Dian Jiaojing' (凝神殿校經, Scripture Reviser of Ningshen Palace), totaling eleven levels. Among them, 'Shichen' is equivalent to 'Daizhi' (待制, Awaiting Orders), 'Jianji' is equivalent to 'Xiuzhuan' (修撰, Compiler), and 'Jiaojing' is equivalent to 'Zhigé' (直閣, Attendant of the Pavilion), all of whom are granted official certificates (from the 'History of Song').
(36th Year, Jiawu) An edict was issued for Chan Master Keqin of Foguo (佛果, Buddha Fruit) to reside at Tianning Temple (天寧寺, Temple of Heavenly Peace) in the capital. The Dharma Master Yongdao (永道, Eternal Way) was granted the title Baojue (寶覺, Precious Enlightenment) and resided at Xiangji Monastery (香積院, Monastery of Fragrant Accumulation) on the left street.
The Jurchen (女真) people began to rebel and captured Liaoning Jiangfu (遼寧江府). (Initially, the Liao (遼) ruler, Emperor Tianzuo (天祚), was unjust in rewards and punishments, indulged in wine and women, and neglected state affairs. The Jurchen were neighbors with the Five Kingdoms (五國) in the northeast. The east of the Five Kingdoms bordered the sea, producing famous eagles. Eagles from the sea were called 'Hai Dongqing' (海東青, Green Sea Falcon). The Liao people loved them very much and demanded them every year. The Jurchen had to fight with the Five Kingdoms to obtain them, which was a great disturbance. In the spring of the second year, Emperor Tianzuo went fishing in the Huntong River (混同江). The chieftains of the raw Jurchen tribes (生女真) living outside the border did not attend, as was customary. When the emperor was drunk, he asked the chieftains to sing and dance for entertainment, but Aguda (阿骨打) alone refused. Emperor Tianzuo said to the Privy Councilor Xiao Fengxian (蕭奉先): 'Aguda is ambitious and heroic; we should find a reason to kill him.' Xiao Fengxian said: 'Killing him would harm the hearts of those who want to submit.' Aguda learned of this and first sent troops to annex neighboring tribes. In the autumn, he gathered 2,000 cavalry from the Jurchen tribes and attacked Ningjiang Prefecture (寧江州) on the Huntong River. At that time, Emperor Tianzuo was hunting deer in the autumn mountains of Qingzhou (慶州) and sent the Bohai (渤海) Prefect Gao Xianshou (高仙壽) to suppress them, but he was defeated by the Jurchen, and Ningjiang Prefecture was lost. Black air, several tens of feet long, came out of the Qi Palace (齊宮), traveled about a mile, and penetrated the altar ruins. (From the 'Liao Zhi' (遼志, Records of Liao))).
(37th Year, Yiwei) The fifth year of the Tianqing (天慶) era of the Liao Dynasty. Emperor Taizu (太祖) of the Jin Dynasty (阿骨打, Aguda, ascended the throne on the first day of the first month) changed the era name to Shougou (收國, Recovering the Country).
In the fifth year of Zhenghe (政和), Chan Master Wuxin (悟新) of Huanglong Sixin (黃龍死心) Temple passed away.
。生王氏。韶州曲江人。魁岸黑麵如梵僧狀。依佛陀院落髮。以氣節蓋眾好面折人。初謁棲賢秀鐵面。秀問。上座其處人。曰廣南韶州。又問。曾到雲門否。新曰。曾到。又問。曾到靈樹否。曰曾到。秀曰。如何是靈樹枝條。新曰。長底自長。短底自短。秀曰。廣南蠻莫亂說。新曰。向北驢只恁么。拂袖而出。秀器之。而新無留意。乃之黃龍謁寶覺禪師。談辨無所抵捂。覺曰。若之技止此耶。是固說食耳。渠能飽人耶。新窘無以進。從容白曰。悟新到此弓折箭盡。愿和上慈悲指個安樂處。寶覺曰。一塵飛而翳天。一芥墮而覆地。安樂處正忌上座許多骨董。直須死卻無量劫來偷心乃可耳。新趨出。一日點坐下板。會知事捶行者。新聞杖聲忽大悟。奮起忘納其履趨方丈。見寶覺自譽曰。天下人總是學得底。某甲是悟得底。覺笑曰。選佛得甲科。何可當也。新自是號為死心叟。榜其居曰死心室。蓋識悟也。久之去游湘西。是時哲禪師領嶽麓。往造焉。哲問。是凡是聖。對曰。非凡非聖。哲曰。是什麼。新曰。高著眼。哲曰。恁么則南山起云北山下雨。曰是凡是聖。哲曰。爭奈頭上漫漫腳下漫漫。新仰屋作噓聲。哲曰。氣急殺人。曰恰是拂袖便出。新初住云巖。已而遷翠巖。翠巖舊有淫祠。鄉人禳禬。酒胾汪穢無虛日。新誡知
事毀之辭以不敢掇禍。新怒曰。使能作禍。吾自當之。乃躬自毀折。俄有巨蟒盤臥內。引首作吞噬之狀。新叱之而遁。新安寢無他。未幾再領云巖建經藏。太史黃庭堅為作記。有以其親墓誌镵于碑陰者。親恚罵曰。陵侮不避禍。若是語未卒。電光翻屋雷擊自戶。入折其碑陰中分之。視之已成灰燼。而藏記安然無損。晚遷黃龍。學者云委。屬疾退居晦堂。夜參堅起拂子云。看看拂子病死心病。拂子安死心安。拂子穿卻死心。死心穿卻拂子。正當恁么時。喚作拂子又是死心。喚作死心又是拂子。畢竟喚作什麼。良久云。莫把是非來辨我。浮生穿鑿不相干。有乞末後句者。新與偈曰。末後一句子。直須心路絕。六根門既空。萬法無生滅。於此徹其源。不須求解脫。生平愛罵人。只為長快活。十二月十三日晚參說偈。十五日泊然坐逝。荼毗得舍利五色。閱世七十二。坐四十五夏。
(三十八 丙申) 政和六年。錢塘靈芝寺律師。元照字湛然。餘杭唐氏子。少依祥符東藏惠鑑師學毗尼。及見神悟謙公。講天臺教觀。博究群宗以律為本。又從廣慈授菩薩戒。戒光發現。頓漸律儀罔不兼備。南山一宗蔚然大振。常披布伽黎。杖錫持缽。乞食於市。楊無為贊之曰。持缽出持缽歸。佛言長在四威儀。初入𢌅時人不識。虛空當有鬼
【現代漢語翻譯】 現代漢語譯本： 他說這些推脫之詞是因為不敢招惹災禍。辛憤怒地說：『即使它能製造災禍，我自會承擔。』於是親自毀壞拆除。不久，有一條巨蟒盤踞在室內，抬起頭做出吞噬的樣子。辛呵斥它，巨蟒便逃走了。辛安心睡覺，沒有其他事情發生。不久之後，辛再次帶領在云巖建造經藏，太史黃庭堅為之作記。有人將他親人的墓誌銘刻在碑的背面。他的親人惱怒地罵道：『陵辱死者不避禍！』話還沒說完，電光穿透屋頂，雷從門進入，將碑的背面劈成兩半。檢視時，碑背已經化為灰燼，而經藏的記文卻安然無損。晚年遷居黃龍，學者如雲聚集。生病後退居晦堂。夜晚參禪時，堅拿起拂塵說：『看看拂塵的病和死心之病。拂塵安穩，死心也安穩。拂塵穿透死心，死心也穿透拂塵。正在這個時候，稱作拂塵又是死心，稱作死心又是拂塵。到底該稱作什麼？』良久，他說：『不要用是非來辨別我，浮生中的穿鑿附會與我不相干。』有人請求最後的偈句，辛給了他一首偈：『末後一句子，直須心路絕。六根門既空，萬法無生滅。於此徹其源，不須求解脫。生平愛罵人，只為長快活。』十二月十三日晚參時說了偈語，十五日安然坐化逝世。火化后得到五色舍利。享年七十二歲，坐禪四十五個夏天。 政和六年，錢塘靈芝寺的律師元照（Yuanzhao）（法號湛然（Zhanran）），是餘杭唐氏的兒子。年少時跟隨祥符東藏的惠鑑（Huijian）法師學習毗尼（Vinaya，戒律）。後來見到神悟謙公（Shenwu Qiangong），聽他講解天臺教觀。廣泛研究各宗派，以戒律為根本。又跟隨廣慈（Guangci）受菩薩戒，戒光顯現，頓悟和漸悟的律儀無不兼備。南山律宗因此蔚然大振。他經常披著布伽黎（kasaya，袈裟），拄著錫杖，拿著缽，在市場上乞食。楊無為讚揚他說：『持缽而出，持缽而歸，佛的教誨長存於四威儀之中。剛進入𢌅時人們不認識他，虛空中應該有鬼神。』
【English Translation】 English version: He excused himself, saying he dared not invite disaster. Xin angrily said, 'Even if it can create disaster, I will bear it myself.' So he personally destroyed and dismantled it. Soon after, a giant serpent coiled inside the room, raising its head as if to devour. Xin scolded it, and the serpent fled. Xin slept peacefully without further incident. Not long after, Xin again led the construction of a scripture repository at Yunyan (name of a place), and the Grand Historian Huang Tingjian (name of a person) wrote a record for it. Someone had his relative's epitaph engraved on the back of the stele. The relative angrily cursed, 'Insulting the dead without fearing disaster!' Before he finished speaking, lightning struck through the roof, and thunder entered from the door, splitting the back of the stele in two. Upon inspection, the back of the stele had turned to ashes, while the record of the scripture repository remained unharmed. In his later years, he moved to Huanglong (name of a place), where scholars gathered like clouds. After falling ill, he retired to Huitang (name of a place). During evening meditation, Jian (name of a person) picked up a whisk and said, 'Look at the illness of the whisk and the illness of the dead mind. If the whisk is at peace, the dead mind is also at peace. The whisk pierces through the dead mind, and the dead mind pierces through the whisk. At this very moment, calling it a whisk is also calling it a dead mind, and calling it a dead mind is also calling it a whisk. What should we call it after all?' After a long silence, he said, 'Do not use right and wrong to judge me; the fabrications of fleeting life have nothing to do with me.' Someone requested the final verse, and Xin gave him a verse: 'The final phrase, must cut off the path of the mind. When the six sense organs are empty, all phenomena neither arise nor cease. Thoroughly understand the source here, no need to seek liberation. All my life I loved to scold people, just to be happy forever.' On the evening of the thirteenth day of the twelfth month, he spoke a verse during evening meditation, and on the fifteenth day, he passed away peacefully in meditation. After cremation, five-colored 'sarira' (relics) were obtained. He lived for seventy-two years and sat in meditation for forty-five summers. In the sixth year of Zhenghe (era name), the 'Vinaya' (discipline) master Yuanzhao (Yuanzhao) (style name Zhanran (Zhanran)) of Lingzhi Temple in Qiantang (name of a place) was the son of the Tang family of Yuhang (name of a place). In his youth, he followed Master Huijian (Huijian) of Xiangfu Dongzang (name of a place) to study 'Vinaya' (discipline). Later, he met Shenwu Qiangong (Shenwu Qiangong) and listened to his lectures on the Tiantai (name of a school) teachings. He extensively studied various schools, taking the 'Vinaya' (discipline) as the foundation. He also received the Bodhisattva precepts from Guangci (Guangci), and the light of the precepts manifested, encompassing both sudden and gradual 'Vinaya' (discipline). The Nanshan (name of a school) school of 'Vinaya' (discipline) flourished greatly as a result. He often wore a 'kasaya' (robe), carried a staff, and held a bowl, begging for food in the market. Yang Wuwu praised him, saying, 'Going out with the bowl, returning with the bowl, the Buddha's teachings are always present in the four dignities. When he first entered 𢌅, people did not recognize him; there should be ghosts and spirits in the void.'
神知。四主郡席。晚居靈芝三十年。眾常數百。嘗言化當世莫若講說。垂將來莫若著書。撰資持濟緣行宗應法住法報恩諸記十六觀小彌陀義疏。及刪定律儀本芝園集若干卷。自號安忍子命諷普賢行愿品。趺坐而化。壽六十九。夏五十有一。
(三十九) 道士林靈素者。溫州人。善妖術。以雷公法嘗往來不逞。于宿亳淮泗間。乞食諸寺。僧薄之。至楚州與惠世相驅擊。訟于官府。倅石仲問焉。喜其辨捷輕。后脫之置館中。問吐納燒煉蜚神之術。七年正月仲攜入京。因道士徐知常。謁宰相蔡京。京致見帝。靈素大言曰。天上有神霄玉清府長生帝君主之。其弟青華帝君皆玉帝子。次有左元仙伯並書罰仙吏褚惠等八百餘官。謂帝即長生大帝君。蔡京為左元仙伯。已即褚惠。帝忻然信之。賜林金門羽客。建通真宮以處之。帝自號教主道君皇帝○二月詔。改天下大寺為神霄玉清萬壽宮。院為觀。設長生青華帝君像。置道學科。未幾有期門之事矣○四月詔道箓院。略曰。朕乃上帝元子。為太霄帝君。憫中華被金狄之難教。遂懇上帝愿為人主。令天下歸於正道。卿等可上表冊。朕為教主道君皇帝。止用於教門上。以釋教經六千卷內惡談毀詞詆謗道儒二教。命近臣于道箓院看詳。取索焚棄之。
(四十) 是年隆興府黃龍
【現代漢語翻譯】 現代漢語譯本： 神知（法號）。俗姓四，名主郡，席地而坐。晚年在靈芝寺居住三十年。門下常有數百人。他曾說，教化當世之人，沒有比講經說法更好的方法；流傳給後世，沒有比著書立說更好的方法。他撰寫了《資持濟緣行宗記》、《應法住法報恩記》、《十六觀小彌陀義疏》，並且刪定律儀，編纂《芝園集》若干卷。自號安忍子，每天誦讀《普賢行愿品》。最終跏趺坐化，享年六十九歲，僧臘五十一載。
道士林靈素，是溫州人。擅長妖術，以雷法之名，經常往來於各地，行為不端。在宿州、亳州、淮河、泗水一帶的寺廟乞食，僧人輕視他。到達楚州后，與惠世發生衝突，告到官府。通判石仲問很欣賞他的口才和機敏，後來把他從官府弄出來，安置在館舍中，向他請教吐納、燒煉、飛神等法術。七年正月，石仲帶著他進入京城，通過道士徐知常，拜見宰相蔡京。蔡京安排他覲見皇帝。林靈素大言不慚地說，天上有神霄玉清府，由長生帝君主管。他的弟弟青華帝君都是玉皇大帝的兒子。還有左元仙伯以及負責記錄和懲罰仙吏的褚惠等八百多位官員。林靈素說皇帝就是長生大帝君，蔡京是左元仙伯，而蔡京已經貶謫了褚惠。皇帝聽后非常高興，賜予林靈素金門羽客的稱號，並建造通真宮讓他居住。皇帝自號教主道君皇帝。二月，皇帝下詔，將天下所有的大寺改為神霄玉清萬壽宮，院改為觀，設定長生青華帝君的塑像，設立道學科。不久之後，就發生了期門之變。四月，皇帝下詔給道箓院，大意是：『朕乃上帝元子，是太霄帝君。憐憫中華遭受金人侵略的苦難，於是懇請上帝，願意成為人間的君主，使天下歸於正道。你們可以上表，冊封朕為教主道君皇帝，這個稱號只在道教內部使用。』因為佛教的六千卷經書中，有詆譭道教和儒教的言論，皇帝命令近臣在道箓院詳細審查，搜查並焚燬這些經書。
這年，隆興府的黃龍...
【English Translation】 English version: Shen Zhi (Dharma name). His secular surname was Si, and his given name was Zhujun, he often sat on a mat. In his later years, he resided at Lingzhi Temple for thirty years. He usually had several hundred disciples. He once said that to edify the people of the present age, there is no better method than lecturing on the scriptures; to pass down teachings to future generations, there is no better method than writing books. He wrote 'Annotations on Supporting the Practice of Beneficence', 'Records of Responding to the Dharma, Abiding in the Dharma, and Repaying Kindness', 'Commentary on the Sixteen Contemplations of the Smaller Sukhavativyuha Sutra', and also revised the Vinaya and compiled 'Zhiyuan Collection' in several volumes. He called himself Anrenzai (Child of Endurance) and recited the 'Samantabhadra's Vows' every day. He eventually passed away in the lotus position at the age of sixty-nine, with fifty-one years as a monk.
The Daoist Lin Lingsu was a native of Wenzhou. He was skilled in sorcery and, under the guise of thunder magic, frequently traveled around engaging in improper behavior. He begged for food in temples around Suzhou, Bozhou, the Huai River, and the Si River, where he was looked down upon by the monks. After arriving in Chuzhou, he had a conflict with Hui Shi, which led to a lawsuit in the government. Vice Prefect Shi Zhongwen admired his eloquence and quick wit, and later got him out of the government and placed him in a guesthouse, where he asked him about the arts of breathing exercises, alchemy, and flying spirits. In the first month of the seventh year, Shi Zhong took him to the capital and, through the Daoist Xu Zhichang, introduced him to the Prime Minister Cai Jing. Cai Jing arranged for him to meet the emperor. Lin Lingsu brazenly said that there was a Divine Firmament Jade Purity Palace in heaven, which was governed by the Eternal Life Emperor. His younger brother, the Qinghua Emperor, were both sons of the Jade Emperor. There was also the Left Prime Immortal Earl and over eight hundred officials, including Chu Hui, who was responsible for recording and punishing immortal officials. Lin Lingsu said that the emperor was the Eternal Life Great Emperor, Cai Jing was the Left Prime Immortal Earl, and Cai Jing had already demoted Chu Hui. The emperor was very pleased to hear this and bestowed upon Lin Lingsu the title of Golden Gate Feathered Guest and built the Tongzhen Palace for him to live in. The emperor called himself the Teaching Lord Daoist Emperor. In the second month, the emperor issued an edict to change all the major temples in the country to Divine Firmament Jade Purity Longevity Palaces, and the courtyards to monasteries, and to set up statues of the Eternal Life Qinghua Emperor, and to establish Daoist studies. Not long after, the Qimen Incident occurred. In the fourth month, the emperor issued an edict to the Daoist Registry, which stated: 'I am the son of the Supreme God, the Taixiao Emperor. I pity the suffering of China under the invasion of the Jin people, so I implored the Supreme God to become the ruler of the human world, so that the world may return to the right path. You may submit a memorial to confer upon me the title of Teaching Lord Daoist Emperor, which will only be used within the Daoist community.' Because the six thousand volumes of Buddhist scriptures contained words that slandered Daoism and Confucianism, the emperor ordered his close officials to examine them in detail at the Daoist Registry, and to search for and burn these scriptures.
In this year, Huanglong of Longxing Prefecture...
山靈源禪師遷寂。名惟清。生南州武寧陳氏。方垂髫上學。日誦千言。吾伊上口。有異僧過書肆見之。引手熟視之。大驚曰。菰蒲中有此兒耶。告其父母聽出家。從之。師事戒律。師年十七為大僧。聞延恩院耆宿法安見本色人。上謁愿留就學。安曰。汝苦海法船也。我尋常溝壑耳。豈能藏哉。黃龍心禪師是汝之師。亟行無後。時清至黃龍泯。泯與眾作息。問答茫然。不知端倪。夜誓諸佛前曰。倘有省發。愿盡形壽以法為檀。世世力弘大法。初閱玄妙(當作沙)語。倦而倚壁。起經行步促遺履。俯就之乃大悟。以所悟告寶覺。覺曰。從緣入者永無退失。然新得法空者。多喜悅致散亂。令就侍者房熟寐。清豐神洞冰雪。而趣識卓絕流輩。龍圖徐禧德佔太史黃庭堅。皆師友之。其見寶覺得記別。乃安為之地矣。張丞相商英。初奉使江西。高其為人。厚禮致以居洪之觀音。不赴。又十年淮南使者朱京世昌命住舒州太平。乃赴。衲子爭趨之。嘗與寂音論之曰。今之學者未脫生死。病在於何。偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖曰死。其心果死乎。古之學者。言在脫生死。效在什處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿見侯景不動聲氣。而景之心已枯竭無餘矣。諸
方所說非不美麗。要之如趙昌畫花逼真。非真花也。其指法巧譬類此。政和七年九月十八日。食罷淨髮安坐而逝。
(四十一) 十一月。汴京智海佛鑒禪師慧勤遷寂。生汪氏。舒州人。
(戊戌) 改重和○金改天輔元年。
(四十二) 十一月上御寶箓宮。度玉清神霄秘箓會八百人。凡天神降臨事。蓋發端于王老志。而極于林靈素。及為大會。林講經據高座。上為設幄其側。林所講無殊絕者。雜以滑稽喋語。上下為大鬨笑。莫有君臣之禮矣。時道士有俸。每一齋施動獲數十萬。每一宮觀給田亦不下數千頃。皆外蓄妻子置姬媵。以膠青刷鬢。美衣玉食者。幾二萬人。一會殆費數萬緡。貧下之人多買青衣幅巾以赴。日得一飫餐而襯施三百。謂之千道會(云云)○十一月(有星如目徐徐南行而落。光照人物與月無異。出宋史)。
(四十三) 十二月女真阿骨打稱帝國號大金(女真其初酋長。本新羅人。號完顏氏。完顏猶漢言王。女真妻之以女。生二子。其長即胡來也。自此傳三人。至楊哥大師。以至阿骨打。身長八尺。貌雄偉沉毅。寡言笑顧視不常。而有大志。有楊樸者遼東人也。勸阿骨打稱帝。以其國產金。故號大金。遣人請天祚求封冊。天祚遣使備袞冕。冊為東懷皇帝)。
(四
【現代漢語翻譯】 現代漢語譯本：
他所說的並非沒有道理。但就像趙昌畫的花一樣，雖然逼真，卻不是真正的花。他所用的巧妙比喻就像這樣。政和七年九月十八日，用完餐后，他洗凈頭髮，安詳地坐著去世了。 (四十一) 十一月，汴京智海佛鑒禪師慧勤圓寂。俗家姓汪，是舒州人。 (戊戌) 改年號為重和。金國改年號為天輔元年。 (四十二) 十一月，皇上駕臨寶箓宮，為八百人傳授玉清神霄秘箓。凡是關於天神降臨的事情，都發端于王老志，而達到林靈素的頂峰。等到舉行大法會時，林靈素在高座上講經，皇上在他旁邊設定帷帳。林靈素所講的內容沒有什麼特別之處，只是夾雜著一些滑稽的玩笑話，上下都為此鬨堂大笑，沒有了君臣之禮。當時道士有俸祿，每次齋醮活動都能獲得數十萬錢的施捨。每個宮觀所擁有的田地也不下數千頃。他們都在外面蓄養妻子，安置姬妾，用膠青染鬢，穿著華美的衣服，吃著精美的食物的人，幾乎有兩萬人。一次法會大概花費數萬緡。貧窮的人大多購買青色的衣服和幅巾來參加，每天可以得到一頓飽飯，並襯施三百錢，稱之為千道會（云云）。十一月（有星辰像眼睛一樣緩緩向南移動並墜落，光芒照亮人和物，與月亮沒有什麼區別。出自《宋史》）。 (四十三) 十二月，女真阿骨打稱帝，國號大金（女真最初的首領，本是新羅人，姓完顏氏。完顏在漢語里是王的意思。女真人把女兒嫁給他，生了兩個兒子，長子就是胡來。從此傳了三代，到楊哥大師，再到阿骨打。阿骨打身高八尺，相貌雄偉沉毅，很少說話，不輕易顧盼，但有遠大的志向。有個叫楊樸的人，是遼東人，勸阿骨打稱帝，因為他的產地出產黃金，所以國號大金。派遣使者請求天祚皇帝封冊。天祚皇帝派遣使者準備了袞冕，冊封他為東懷皇帝）。
【English Translation】 English version:
What he said is not without reason. But like the flowers painted by Zhao Chang, although lifelike, they are not real flowers. The clever metaphors he used are like this. On the eighteenth day of the ninth month of the Zhenghe seventh year, after finishing his meal, he washed his hair, sat peacefully, and passed away. (41) In November, Chan Master Huaiqin of Zhihai Buddhist Temple in Bianjing passed away. His secular surname was Wang, and he was from Shuzhou. (WuXu) The reign title was changed to Chonghe. The Jin dynasty changed its reign title to Tianfu first year. (42) In November, the Emperor visited Baolu Palace and conferred the Yuqing Shenxiao Secret Records on eight hundred people. All matters concerning the descent of heavenly deities originated with Wang Lao Zhi and reached their peak with Lin Lingsu. When the grand Dharma assembly was held, Lin Lingsu lectured on the sutras from a high seat, and the Emperor set up a curtain beside him. What Lin Lingsu lectured on was nothing special, just mixed with some humorous jokes, and everyone laughed loudly, without any etiquette between ruler and subject. At that time, Taoist priests had salaries, and each fasting activity could obtain hundreds of thousands of coins in donations. Each temple also owned no less than several thousand acres of land. They all kept wives and concubines outside, dyed their temples with glue and blue, wore beautiful clothes, and ate exquisite food, numbering nearly twenty thousand people. One Dharma assembly cost almost tens of thousands of strings of cash. Most of the poor people bought blue clothes and scarves to participate, and could get a full meal every day, and donate three hundred coins, which was called the Thousand Dao Assembly (etc.). November (a star like an eye slowly moved south and fell, its light illuminating people and things, no different from the moon. From the 'History of the Song Dynasty'). (43) In December, the Jurchen Aguda declared himself Emperor, and the country was named Great Jin (The initial chieftain of the Jurchens was originally a Silla person, surnamed Wanyan. Wanyan in Chinese means 'king'. The Jurchens married their daughter to him, and she gave birth to two sons, the eldest of whom was Hulie. From then on, it was passed down for three generations, to Grand Master Yangge, and then to Aguda. Aguda was eight feet tall, with a majestic and resolute appearance, rarely spoke, did not easily look around, but had great ambitions. There was a man named Yang Pu, who was from Liaodong, who advised Aguda to declare himself Emperor, because his place of origin produced gold, so the country was named Great Jin. He sent envoys to request Emperor Tianzuo to grant him a title. Emperor Tianzuo sent envoys to prepare the imperial robes and crown, and conferred on him the title of Emperor Donghuai).
十四 己亥) 改宣和○西夏改元德○(左街香積院永道法師等。書諫流於嶺表○睦賊方臘反僭改永樂庚子冬即滅)春正月詔改佛號大覺金仙(余為仙人大士。僧稱德士。行稱德童。而冠服之。但道冠有徽。德冠無徽。凡法事稱故名者。加之中罪。群臣諫者。酷虐誅之。變風大扇矣。又以寺為宮院為觀。尋改女冠為女道。尼為女德。仍禁銅鐃塔像。下書便令天下德士逐出本寺。不令將帶衣缽財物。而使道士安心住坐○夏五都城水高十餘丈。水未作前雨數日如傾。及齊開封縣前茶肆人晨起拭床榻睹若有大犬蹲其傍。質明視之龍也。其人驚呼而倒。遂為作坊兵眾取而食之。都人繪之。若世所畫龍。鱗蒼黑色驢首。而兩頰如魚頭。色正綠頂有角。座極長於其際。始分兩岐。有聲如牛。后十日水至。詔林靈素禳水。無驗。泗洲僧伽降現。上命禳水。大士登城水勢頓竭。遂賜號巨濟大士。龍降后一夕五鼓。西北有赤氣數十道。亙天犯紫宮北斗。仰觀星皆若隔絳紗。方起時折裂有聲。然後大發。后數夕又作聲益大。格格且久。其發更猛。而赤氣出西北數十百道。其中又間以白黑二氣。然赤氣為多。自西北俄入東北。又延及東南。其聲亦不絕。迨曉方止○冬十一月放林靈素歸溫州死之。出宋史)。
(庚子) 秋九月詔佛德士
【現代漢語翻譯】 現代漢語譯本 十四 己亥) 改宣和年號。西夏改元德。(左街香積院的永道法師等人，上書勸諫，被流放到嶺南一帶。睦州賊寇方臘反叛，僭越稱帝，改年號為永樂，庚子年冬天就被平滅。) 春季正月，下詔更改佛的稱號為大覺金仙(其餘的仙人稱為大士。僧人稱為德士。僧人的助手稱為德童。並且給他們戴上相應的帽子和服裝。只是道士的帽子有徽章，德士的帽子沒有徽章。凡是在法事中稱呼原來的名稱的，就加以重罪。勸諫的群臣，施以酷刑誅殺。改變風俗的舉動大肆推行。又把寺廟改為宮，院改為觀。不久又改女冠為女道，尼姑為女德。仍然禁止銅鐃和佛塔佛像。下令讓天下的德士逐出寺廟，不許帶走衣缽財物，而讓道士安心居住。) 夏季五月，都城汴梁水災，水高十餘丈。水災發生前，連下了好幾天的傾盆大雨。等到齊州開封縣前茶館裡的人早上起來擦拭床榻時，看見好像有一條大狗蹲在旁邊。天亮后仔細一看，原來是龍。那人驚叫一聲倒在地上。於是被作坊的士兵們抓來吃了。都城裡的人畫下了它的樣子，就像世人所畫的龍一樣，鱗片是蒼黑色，驢的頭，兩頰像魚頭，顏色是正綠色，頭頂有角。龍座非常長，開始時分成兩支，有像牛一樣的叫聲。十天後水災就來了。皇帝下詔讓林靈素祈禳止水，沒有效果。泗洲僧伽大士降臨顯現，皇帝命令他祈禳止水。大士登上城樓，水勢立刻消退。於是賜號巨濟大士。龍降臨后的一個晚上五更時分，西北方向有幾十道紅色的光芒，橫貫天空，侵犯紫宮北斗。抬頭看星星，都好像隔著紅色的紗。剛出現時有折裂的聲音，然後大發光芒。後來的幾個晚上又發出聲音，而且越來越大，格格作響而且持續很久。它發出的光芒更加猛烈，而從西北方向發出幾十百道紅色的光芒。其中又夾雜著白色和黑色的光芒。然而紅色的光芒居多。從西北方向很快進入東北方向，又延伸到東南方向。它的聲音也不斷絕。直到天亮才停止。 冬季十一月，放林靈素回溫州，死在那裡。(出自《宋史》) (庚子) 秋季九月，下詔佛和德士。
【English Translation】 English version 14th Year, Ji Hai (己亥). The reign title was changed to Xuan He (宣和). Western Xia (西夏) changed its reign title to De (德). (The Yongdao (永道) Dharma Master and others from Xiangji Temple (香積院) on the Left Street (左街) submitted a memorial to remonstrate, and were exiled to the Lingnan (嶺南) region. The rebel Fang La (方臘) in Muzhou (睦州) revolted and usurped the throne, changing the reign title to Yongle (永樂). He was suppressed in the winter of the Gengzi (庚子) year.) In the first month of spring, an edict was issued to change the Buddha's title to Greatly Enlightened Golden Immortal (Great Awakening Golden Immortal) (the other immortals were called Great Adepts (大士). Monks were called Virtuous Adepts (德士). Monks' assistants were called Virtuous Youths (德童). And they were given corresponding hats and clothing. Only the Taoist hats had emblems, while the Virtuous Adepts' hats did not. Anyone who used the original names in religious services would be severely punished. Those officials who remonstrated were subjected to cruel punishments and executions. The movement to change customs was carried out extensively. Furthermore, temples were changed to palaces, and monasteries were changed to Taoist temples. Soon after, female Taoist priests were changed to Female Taoists (女道), and nuns were changed to Female Virtuous (女德). Copper cymbals, pagodas, and Buddha statues were still prohibited. An edict was issued to order all Virtuous Adepts in the world to be expelled from the temples, and they were not allowed to take away their robes and alms bowls or belongings, while allowing Taoists to live in peace.) In the fifth month of summer, a flood occurred in the capital city of Bianliang (汴梁), with the water level rising more than ten zhang (丈). Before the flood, there were several days of torrential rain. When the people in front of the tea house in Kaifeng County (開封縣) in Qizhou (齊州) got up in the morning to wipe their beds, they saw what looked like a large dog squatting beside them. Upon closer inspection in the daylight, it turned out to be a dragon. The person screamed and fell to the ground. Thereupon, the soldiers from the workshop caught it and ate it. The people in the capital city drew its likeness, just like the dragons that people draw in the world, with dark cyan scales, a donkey's head, cheeks like a fish's head, a pure green color, and horns on its head. The dragon's seat was very long, initially divided into two branches, and made sounds like a cow. Ten days later, the flood came. The emperor issued an edict to Lin Lingsu (林靈素) to pray for the water to recede, but it was ineffective. The Great Adept Sengqie (僧伽) of Sizhou (泗洲) descended and manifested himself. The emperor ordered him to pray for the water to recede. The Great Adept ascended the city tower, and the water receded immediately. Thereupon, he was granted the title of Greatly Assisting Adept (巨濟大士). On the night after the dragon descended, at the fifth watch (五更), there were dozens of red rays of light in the northwest direction, spanning the sky and encroaching upon the Purple Palace (紫宮) and the Big Dipper (北斗). Looking up at the stars, they all seemed to be separated by red gauze. When they first appeared, there was a cracking sound, and then they emitted a great light. In the following nights, there were sounds again, and they became louder and louder, crackling and lasting for a long time. The light they emitted was even more intense, and dozens or hundreds of red rays of light came out from the northwest direction. Among them were also interspersed white and black rays of light. However, the red rays of light were more numerous. From the northwest direction, they quickly entered the northeast direction, and then extended to the southeast direction. Its sound was also continuous. It did not stop until dawn. In the eleventh month of winter, Lin Lingsu was released and returned to Wenzhou (溫州), where he died. (From the History of Song (宋史)) (Gengzi (庚子)) In the ninth month of autumn, an edict was issued regarding Buddhas and Virtuous Adepts.
(復僧釋氏舊名。輸錢換牒。弛銅鐃塔像禁。寶覺大師永道量移近郡)。
(辛丑) 詔以(所賜神霄宮。並田產。盡還僧寺)○遼改保大元年○春正月日有眚(忽青黑色無光。其中洶洶而動若镮金。而涌沸狀日傍有青黑。正如水波。週迴旋轉。將暮而捐止。時睦賊未平。人多憂之)三月二十五日詔(慈。受懷深禪師住相國惠林院。生壽春夏氐。嗣長蘆信禪師)夏六月黑眚(出洛陽京畿。忽有物如人。或一犬。其色黑不能辨眉目。夜出掠小兒傷食之。如是三年乃息)。
(壬寅) 遼延禧與女真大戰(而敗。上京東京陷。徙燕。女真又攻敗之。延禧與二子奔于不毛之地。由洛陽入夾山。復立於燕。遼由是分矣。改元建福)。
(四十五) 是年丞相張無盡薨。公諱商英。字天覺。年十九赴春闈。抵向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。厚贐其行。後妻以女。公果登第。一日遊僧舍。見拂拭藏經。梵夾肅妝。公怫然曰。吾孔聖之書不及胡人之教。夜坐書室吟哦至三鼓。向云。夜深何不睡去。公以前意對曰。正此著無佛論。向云。既無佛。何用論之。公疑其言乃已。后因訪一同列見佛經。乃問。何。書。云維摩經。公信手探閱。至此病非地大亦不離地大處。嘆曰不意殊
【現代漢語翻譯】 現代漢語譯本： （復僧釋氏舊名：恢復僧人釋氏原先的稱謂；輸錢換牒：交錢換取度牒；弛銅鐃塔像禁：放寬對銅鐃、佛塔和佛像的禁令；寶覺大師永道量移近郡：寶覺大師永道被調往附近的郡。）
（辛丑年）詔令：將（所賜的神霄宮，以及田產，全部歸還給僧寺。）遼國改年號為保大元年。春季正月，出現日食（太陽忽然變成青黑色，沒有光芒，其中洶涌翻動，像金環一樣，並且像沸騰一樣。太陽旁邊有青黑色，就像水波一樣，周圍旋轉，將近傍晚才停止。當時睦賊尚未平定，人們大多為此擔憂。）三月二十五日詔令（慈受懷深禪師住持相國惠林院，生於壽春，是長蘆信禪師的法嗣）。夏季六月，出現黑色怪物（出現在洛陽京畿一帶，忽然有東西像人，或者像狗，顏色是黑色的，不能分辨眉目，夜裡出來掠奪小孩並吃掉他們，像這樣持續了三年才停止）。
（壬寅年）遼國延禧與女真發生大戰（結果戰敗，上京東京失陷，延禧遷都燕京。女真又攻打併擊敗了他，延禧與兩個兒子逃到荒涼的地方，從洛陽進入夾山，又在燕京立國。遼國從此分裂，改年號為建福）。
（四十五年）這一年丞相張無盡去世。張無盡，名商英，字天覺，十九歲時參加春闈考試。到達向氏家，向氏預先夢見神人告知說：『明天迎接相公。』凌晨，張商英到達，向氏感到驚異，慇勤招待，贈送豐厚的盤纏讓他上路，後來把女兒嫁給了他。張商英果然考中進士。一天，張商英遊覽僧寺，看見僧人拂拭藏經，梵文經書莊嚴肅穆。張商英勃然大怒說：『我們孔聖的書籍比不上胡人的教義。』晚上坐在書房裡吟誦到三更，向氏說：『夜深了，為什麼不去睡覺？』張商英把之前的想法告訴了她，說：『我正在寫《無佛論》。』向氏說：『既然沒有佛，為什麼要論述它呢？』張商英懷疑她的話，於是作罷。後來因為拜訪一位同僚，看見佛經，於是問：『這是什麼書？』同僚回答說是《維摩經》。張商英隨意翻閱，看到『此病非地大亦不離地大處』，感嘆說：『沒想到如此……』
【English Translation】 English version: (Restoring the original names of the monks of the釋氏(Shì shì, referring to the Buddhist monastic order); Paying money to exchange for ordination certificates; Relaxing the prohibitions on copper cymbals, pagodas, and Buddha statues; Baocue(Bǎo jué) Master Yongdao(Yǒng dào) was transferred to a nearby prefecture.)
(Year Xinchou) An imperial edict was issued: (The Shenxiao Palace(Shén xiāo gōng) that was bestowed, along with the fields and properties, should all be returned to the monasteries.) The Liao Dynasty changed its reign title to Baoda(Bǎo dà) 1st year. In the first month of spring, there was a solar eclipse (The sun suddenly turned blue-black, without light, and surged within like a golden ring, and like boiling. Beside the sun was blue-black, just like water waves, rotating around, and stopped near dusk. At that time, the Mu bandits were not yet pacified, and people were mostly worried about it.) On the 25th day of the third month, an imperial edict was issued (Cishou Huaichen(Cí shòu Huái chén) Zen Master resided at the Xiangguo Huilin Monastery(Xiàng guó Huì lín sì), born in Shouchun(Shòu chūn), and was a successor of Changlu Xin(Cháng lú Xìn) Zen Master.) In the sixth month of summer, a black anomaly appeared (It appeared in Luoyang(Luò yáng) and the surrounding areas of the capital. Suddenly there was something like a person, or a dog, its color was black and its features could not be distinguished. It came out at night to plunder and eat small children, and it stopped after three years.)
(Year Renyin) The Liao Dynasty's Yanxi(Yán xī) had a great battle with the Jurchens (and was defeated. The Upper Capital and Eastern Capital fell. Yanxi moved the capital to Yanjing(Yān jīng). The Jurchens attacked and defeated him again. Yanxi and his two sons fled to desolate lands, entered Jiashan(Jiā shān) from Luoyang, and re-established themselves in Yanjing. The Liao Dynasty was thus divided, and the reign title was changed to Jianfu(Jiàn fú)).
(Year Forty-five) In this year, Prime Minister Zhang Wujin(Zhāng Wújìn) passed away. His given name was Shangying(Shāng yīng), his courtesy name was Tianjue(Tiān jué). At the age of nineteen, he went to participate in the spring examination. He arrived at the Xiang family's house. The Xiang family had a dream in advance where a divine person informed them: 'Tomorrow, welcome the Prime Minister.' In the early morning, Zhang Shangying arrived, and the Xiang family was surprised. They entertained him diligently and generously provided him with travel expenses. Later, they married their daughter to him. Zhang Shangying indeed passed the imperial examination. One day, Zhang Shangying visited a monastery and saw the monks dusting the sutras, and the Sanskrit texts were solemn and dignified. Zhang Shangying was furious and said: 'Our Confucian books are not as good as the teachings of the barbarian people.' At night, he sat in his study reciting until the third watch, and the Xiang family said: 'It's late, why don't you go to sleep?' Zhang Shangying told her his previous thoughts, saying: 'I am writing 'On the Absence of Buddha'.' The Xiang family said: 'Since there is no Buddha, why discuss it?' Zhang Shangying doubted her words, so he stopped. Later, because he visited a colleague, he saw a Buddhist scripture, so he asked: 'What is this book?' The colleague replied that it was the Vimalakirti Sutra(維摩經(Wéi mó jīng)). Zhang Shangying casually flipped through it and saw 'This illness is neither of the earth element nor apart from the earth element', and exclaimed: 'Unexpectedly so...'
方乃有此語。公盡借歸讀之不厭。向云。可熟讀然後著無佛論。公遂留心禪宗。因提刑河東。至汾謁大達國師塔及夢國師從容接引。覺而閱其語。看至國師問馬祖西來心印。祖曰。大德正鬧在。且去。國師去。祖喚曰。大德。國師回首。祖曰。是什麼。公乃有省。作偈曰。是什麼法什麼。羅睺殿前燈是火。不是阿祖喚回。洎被善才覷破。毗嵐風急九天高。白鷺眼盲魚走過。元祐六年奉使江左。游東林謁照覺總。議論久之。乃曰。南昌諸山誰可與語。覺曰。兜率悅玉溪喜。公下車。至八月按部過分寧。諸禪迓之。公請俱就云巖升堂。有偈曰。五老機緣共一方。神鋒各向袖中藏。明朝老將登壇看。便請橫戈戰一場。悅最後登座貫穿前列。公大喜。遂入兜率抵擬瀑亭。公問。此是什麼。悅曰。擬瀑亭。公云。捩轉竹筒水歸何處。曰目前薦取。公佇思。悅曰。佛法不是這個道理。及夜話次。公云。比看傳燈一千七百尊宿機緣。唯疑德山托缽話。悅曰。若疑托缽話。其餘即是心思意解。何曾至大安樂境界乎。公憤然就榻。至五鼓。忽垂腳踢翻溺器。乃省前話。即扣悅寢至謂悅曰。已捉得賊了也。悅曰。贓物在什麼處。公扣門三下。悅曰。且寢去。來日相見。翌日公投頌云。鼓寂鐘沈托缽回。巖頭一拶語如雷。果然只得三年活。莫
【現代漢語翻譯】 方才會有這樣的話語。您全部借回去讀，百讀不厭。之前說，可以熟讀之後再寫《無佛論》。您於是留心禪宗。因為擔任提刑，巡視河東時，到汾州拜謁大達國師塔，夢見國師從容地接待引導。醒來后閱讀國師的語錄，看到國師問馬祖『西來心印』（指禪宗從印度傳來的心法）。馬祖說：『大德（對僧人的尊稱）正在喧鬧中。且先去吧。』國師離去。馬祖呼喚說：『大德。』國師回頭。馬祖說：『是什麼？』您因此有所領悟，作偈說：『是什麼法什麼？羅睺（星名，也指羅睺羅，佛陀的兒子）殿前的燈是火。不是阿祖（指馬祖）喚回，早就被善才（指善財童子）看破了。毗嵐（大風）風急九天高，白鷺眼盲魚走過。』元祐六年，您奉命出使江左（長江以東地區），遊覽東林寺，拜謁照覺總禪師，議論很久。您問：『南昌（今江西省南昌市）的諸山中，誰可以交談？』照覺說：『兜率（寺名）的悅禪師，玉溪（寺名）的喜禪師。』您下車，到八月巡視分寧（今江西省九江市修水縣），各禪寺的僧人迎接您。您請他們一起到云巖寺升堂說法，有偈說：『五老（山名）的機緣都在一方，神鋒各自藏在袖中。明天老將登上講壇看，便請橫戈大戰一場。』悅禪師最後登座，貫穿前列的說法，您非常高興。於是進入兜率寺，抵達擬瀑亭。您問：『這是什麼？』悅禪師說：『擬瀑亭。』您說：『擰轉竹筒，水歸向何處？』悅禪師說：『目前薦取（當下領會）。』您佇立思考。悅禪師說：『佛法不是這個道理。』等到晚上談話時，您說：『之前看《傳燈錄》，一千七百位尊宿（對高僧的尊稱）的機緣，唯獨疑惑德山（禪師名）托缽（化緣）的話。』悅禪師說：『如果疑惑托缽的話，其餘的都是心思意解，何曾到達大安樂境界呢？』您憤然上床睡覺。到五更時分，忽然垂下腳踢翻了尿壺，才領悟之前的話，立即敲悅禪師的寢室，對悅禪師說：『已經捉到賊了！』悅禪師說：『贓物在哪裡？』您敲門三下。悅禪師說：『且睡去，明日相見。』第二天，您呈上頌說：『鼓聲寂靜，鐘聲沉沒，托缽歸來。巖頭（禪師名）一拶（棒喝），言語如雷。果然只得三年活，莫（不要）。』
【English Translation】 Only then were these words spoken. You borrowed them all to read, never tiring of them. Previously, it was said that you could thoroughly study them before writing 'On the Absence of Buddha'. You then paid attention to Zen Buddhism. Because you were serving as a judicial commissioner, inspecting Hedong (area west of the Yellow River), you visited the pagoda of National Teacher Dada at Fenzhou, and dreamed of the National Teacher calmly receiving and guiding you. Upon waking, you read the National Teacher's sayings, and when you came to the National Teacher asking Mazu (name of a Zen Buddhist master) about the 'mind-seal of the Western Coming' (referring to the Dharma transmitted from India). Mazu said, 'Virtuous one (a respectful term for monks), you are in the midst of noise. Go away for now.' The National Teacher left. Mazu called out, 'Virtuous one.' The National Teacher turned his head. Mazu said, 'What is it?' You then had an awakening, composing a verse saying, 'What is the Dharma, what? The lamp in front of the Rahu (name of a star, also refers to Rahula, Buddha's son) Hall is fire. If not for being called back by Ancestor Ma (referring to Mazu), I would have been seen through by Sudhana (referring to Sudhana-kumara). The whirlwind is fierce, the nine heavens are high, the white heron is blind, the fish swims past.' In the sixth year of Yuanyou, you were sent as an envoy to Jiangzuo (area east of the Yangtze River), visiting Donglin Temple and paying respects to Zen Master Zhaojue Zong, discussing for a long time. You asked, 'Among the mountains of Nanchang (present-day Nanchang City, Jiangxi Province), who is worth talking to?' Zhaojue said, 'Zen Master Yue of Doushuai (name of a temple), Zen Master Xi of Yuxi (name of a temple).' You got out of your carriage, and in August, while inspecting Fenning (present-day Xiushui County, Jiujiang City, Jiangxi Province), the monks of various Zen temples welcomed you. You invited them all to ascend the hall at Yunyan Temple to preach, with a verse saying, 'The opportunities of the Five Elders (name of a mountain) are all in one place, divine blades are hidden in their sleeves. Tomorrow, the old general will ascend the platform to see, and then invite them to fight a great battle with spears.' Zen Master Yue finally ascended the seat, penetrating the previous statements, and you were very happy. You then entered Doushuai Temple, arriving at the Nipu Pavilion. You asked, 'What is this?' Zen Master Yue said, 'Nipu Pavilion.' You said, 'Twisting the bamboo tube, where does the water return to?' Zen Master Yue said, 'Apprehend it in the present moment (understand it immediately).' You stood thinking. Zen Master Yue said, 'The Buddha-dharma is not this principle.' When talking at night, you said, 'Previously, I read the 'Transmission of the Lamp', the opportunities of one thousand seven hundred venerable monks (a respectful term for high monks), and I only doubted the words of Deshan (name of a Zen master) about begging with a bowl.' Zen Master Yue said, 'If you doubt the words about begging with a bowl, the rest is all thinking and understanding, how could you ever reach the great state of bliss?' You angrily went to bed. At the fifth watch (early morning), you suddenly lowered your foot and kicked over the chamber pot, and then realized the previous words, immediately knocking on Zen Master Yue's room, saying to Zen Master Yue, 'I have caught the thief!' Zen Master Yue said, 'Where is the stolen goods?' You knocked on the door three times. Zen Master Yue said, 'Go to sleep, we will meet tomorrow.' The next day, you presented a verse saying, 'The drum is silent, the bell is submerged, returning from begging with a bowl. Yan-tou's (name of a Zen master) one push (a shout or blow), words like thunder. Indeed, he only lived for three more years, do not.'
是遭他受記來。悅於是焚香付之偈曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳迷途。了無逆順。不犯工夫。仍囑曰。參禪為命根不斷。依語生解。如是之法公已深悟。然至極微細之魔使人不覺不知墮在區宇。更宜著鞭。公感激。是歲十一月悅歸寂。公別悅未幾登右揆。是夕彗星滅。久旱而雨。唐子西作內前行。一時傳誦。其詩曰。內前車馬撥不開。文德殿下宣麻回。紫微侍郎拜右相。中使押赴文昌臺。旄頭昨夜光照牖。是夕鋒铓如禿帚。明日化為甘雨來。宅家喜得調元手。周公禮樂未要作。致身姚宋亦不惡。我聞二公拜相年。民間斗米三四錢。明年當宣和辛丑二月。公奏謚號真寂。遣使持文祭其塔。其略曰。余頃歲奉使江西。按部西安。相識龍安山中。抵掌夜話。盡得末後大事正宗顯決。方以見晚為嘆。而師遽亦化去。惜其福不建惠緣不勝壽。喜其德不可掩。故終必有後思以發揮之。為持請于朝家恩追諡真寂禪師。於戲唯余與師神交道契。故不敢忘。其平日激勵之志。雖死生契闊之異。而蒙天子之殊恩。則幸亦共之。仰惟覺靈祇此榮福。宣和四年十一月黎明口占
【現代漢語翻譯】 現代漢語譯本： 是（因為）他得到了（佛的）授記而來。悅禪師於是焚香，將偈語交付給他，偈語說：『等閑行處，步步皆如。雖居聲色，寧滯有無。一心靡異，萬法非殊。休分體用，莫擇精粗。臨機不礙，應物無拘。是非情盡，凡聖皆除。誰得誰失，何親何疏。拈頭作尾，指實為虛。翻身魔界，轉腳迷途。了無逆順，不犯工夫。』 悅禪師仍然囑咐說：『參禪是爲了命根不斷，如果依據言語產生理解，這樣的法你已經深深領悟了。然而極其微細的魔會使人在不知不覺中墮入世俗的區域。更應該加以鞭策。』 公（指接受偈語的人）非常感激。這年十一月，悅禪師圓寂。公與悅禪師分別后不久，就登上了右揆（宰相）之位。當晚彗星消失，久旱之後下起了雨。唐子西寫了《內前行》，一時之間廣為傳誦。詩中說：『內前車馬撥不開，文德殿下宣麻回。紫微侍郎拜右相，中使押赴文昌臺。旄頭昨夜光照牖，是夕鋒铓如禿帚。明日化為甘雨來，宅家喜得調元手。周公禮樂未要作，致身姚宋亦不惡。我聞二公拜相年，民間斗米三四錢。』 明年，宣和辛丑年二月，公上奏請求追諡悅禪師為真寂（Zhenji）禪師，派遣使者帶著祭文到他的塔前祭奠。祭文大略是：『我早年奉命出使江西，在西安按部就班地工作。在龍安山中與您相識，抵掌夜談，完全領悟了末後大事的正宗顯決。正感嘆相見恨晚，而禪師您卻已經化去。可惜您的福報沒有建立起惠緣，壽命不長。可喜的是您的德行不可掩蓋，所以最終一定會有後人思念並加以發揚。因此我向朝廷請求恩準追諡您為真寂禪師。唉！只有我與禪師您神交道契，所以不敢忘記您平日激勵我的志向。雖然有死生契闊的差異，但蒙受天子的特殊恩典，也希望能夠與您共同分享。仰望覺靈接受這份榮福。』 宣和四年十一月黎明口占。
【English Translation】 English version: It was because he received the prediction (of Buddhahood). Thereupon, Zen Master Yue burned incense and entrusted him with the gatha (a verse or hymn), which said: 'In ordinary walks, every step is like that. Though dwelling in sound and form, rather linger in neither existence nor non-existence. With one mind undifferentiated, all dharmas (teachings or phenomena) are not distinct. Cease dividing substance and function, do not choose between refined and coarse. Facing the occasion, there is no obstruction; responding to things, there is no constraint. When the emotions of right and wrong are exhausted, both the mundane and the sacred are eliminated. Who gains, who loses? What is close, what is distant? Taking the head as the tail, pointing to the real as the false. Turning the body in the demon realm, turning the feet in the path of delusion. There is absolutely no conformity or opposition, no effort is exerted.' Zen Master Yue still instructed him, saying: 'Practicing Chan (Zen) is for the sake of the life-root not being severed. If understanding arises based on words, you have deeply realized such a dharma. However, extremely subtle demons can cause people to unknowingly fall into the mundane realm. You should spur yourself on even more.' The public (referring to the person who received the gatha) was very grateful. In the eleventh month of that year, Zen Master Yue passed away. Not long after the public parted from Zen Master Yue, he ascended to the position of Right Chancellor (Prime Minister). That night, a comet disappeared, and after a long drought, it rained. Tang Zixi wrote 'Inner Front Journey', which was widely recited for a time. The poem said: 'The inner front carriages cannot be pushed open, the decree is announced under the Wende Hall. The Vice Minister of the Purple Secretariat is appointed Right Chancellor, the imperial envoy escorts him to the Wenchang Terrace. The comet's light shone on the window last night, that evening its sharp edge was like a bald broom. Tomorrow it will transform into sweet rain, the household rejoices to have a master of harmony. The rites and music of the Duke of Zhou need not be made, to attain the position of Yao and Song is also not bad. I heard that in the year the two dukes were appointed Prime Minister, the price of rice in the folk was three or four coins per dou (a unit of measurement).' In the second month of the following year, the Xinchou year of Xuanhe, the public memorialized the court to posthumously confer the title of Zen Master Zhenji (Zen Master of True Stillness) on Zen Master Yue, and sent an envoy with a eulogy to offer at his pagoda. The eulogy roughly said: 'I was ordered to go to Jiangxi in my early years, and worked step by step in Xi'an. I met you in Long'an Mountain, and we talked late into the night, fully understanding the orthodox and clear resolution of the final great matter. I regretted meeting you so late, but you, Zen Master, have already passed away. It is a pity that your blessings did not establish the cause of grace, and your lifespan was not long. It is gratifying that your virtue cannot be concealed, so there will surely be descendants who remember and promote it. Therefore, I request the court to posthumously confer the title of Zen Master Zhenji on you. Alas! Only I and you, Zen Master, have a spiritual connection and a shared understanding of the Way, so I dare not forget your aspirations to encourage me on weekdays. Although there is a difference between life and death, I hope to share the special grace of the Son of Heaven with you. I look up to the enlightened spirit to accept this glory and blessing.' Composed orally at dawn in the eleventh month of the fourth year of Xuanhe.
遺表。命子弟書之。仍作偈曰。幻質朝章八十一。漚生漚滅無人識。撞破虛空歸去來。鐵牛入海無訊息。言訖取枕擲門。聲如雷震。視之已逝矣。
(癸卯) 金改天會元年(太宗吳乞買立。乃太祖弟。拈罕斡離不等立之。滅遼遂有南並之志。升皇帝巖曰會寧府。為中京。帝于禁庭親睹瑞光。光中現佛。即敕模像殿庭供養。帝親掃灑。每食跪獻。累年無怠。每歲設會。齋僧萬餘)。
(甲辰) 是時兩京河浙路京師。災異疊見。都城有賣青果男子。孕而誕子。蓐母不能收。易七人始免而逃去。又有酒肆。號豐樂樓。酒保朱氏子。其妻年四十餘。忽生髭髯。長僅六七寸。疏秀甚美。宛然一男子。詔度為女道士(出宋史)。
(四十六) 禪林僧寶傳成。沙門德洪撰。字覺范。初名惠洪。姓俞氏。高安人。少孤受學辨博。能緝文。性簡亮。年十三出家依三峰禪師。十九試經東都落髮受具。聽宣秘律師講華嚴經。一旦不樂。歸事真凈克文禪師。七年盡得其道。始自放于湖湘之間。荊州張丞相聞其名。請傳法于峽州天寧寺。以二詩辭焉。已而杖策謁公。公見之喜曰。今世融肇也。給事中朱彥知撫州。以師住持北景德寺。久之謝去。住持江寧府清涼寺。坐為狂僧誣告抵罪。張丞相當國。復度為僧。易名德洪。
【現代漢語翻譯】 現代漢語譯本 遺表。命令子弟記錄下來。仍然作偈說：『幻化的身體活了八十一年，像水泡一樣生滅沒有人知曉。撞破虛空歸去來，鐵牛沉入大海無影蹤。』說完拿起枕頭扔向門外，聲音像雷一樣震響。看他已經去世了。
（癸卯年）金朝改元天會元年（太宗吳乞買即位。是太祖的弟弟。由拈罕斡離等擁立。滅掉遼國后，就有了南下吞併的志向。將皇帝巖升爲會寧府，作為中京。皇帝在禁庭親自看到瑞光，光中顯現佛像，立即下令模彷彿像在殿庭供養。皇帝親自打掃，每次吃飯都跪著進獻，多年沒有懈怠。每年都設齋會，齋僧一萬多人）。
（甲辰年）當時兩京、河浙路、京師，災異接連出現。都城有個賣青果的男子，懷孕生了孩子。接生婆無法處理，換了七個人才勉強處理完然後逃走了。還有一家酒館，名叫豐樂樓，酒保朱某的兒子，他的妻子四十多歲，忽然長出鬍鬚，長約六七寸，稀疏秀美，完全像個男子。皇帝下詔讓她出家做女道士（出自《宋史》）。
（四十六）《禪林僧寶傳》完成。沙門德洪撰寫，字覺范，最初名叫惠洪，姓俞氏，高安人。年少時成為孤兒，學習廣泛，能寫文章。性格簡樸耿直。十三歲出家，依止三峰禪師。十九歲在東都參加考試，落髮受戒。聽宣秘律師講解《華嚴經》。有一天忽然不樂意，回去侍奉真凈克文禪師。七年時間完全領悟了他的道。開始在湖湘一帶遊歷。荊州張丞相聽說他的名聲，請他到峽州天寧寺傳法，他用兩首詩推辭了。之後拄著枴杖拜見張丞相。張丞相見到他很高興地說：『您是當代的融肇啊。』給事中朱彥擔任撫州知州，讓德洪禪師住持北景德寺。很久之後德洪禪師告辭離去，住持江寧府清涼寺。因為被一個瘋和尚誣告而獲罪。張丞相執政后，又讓他恢復僧人身份，改名為德洪。
【English Translation】 English version Last testament. He ordered his disciples to write it down. He also composed a verse, saying: 'This illusory body has lived for eighty-one years. Like bubbles arising and disappearing, no one recognizes it. Shattering the void, I return. An iron ox enters the sea without a trace.' After speaking, he took a pillow and threw it at the door. The sound was like thunder. Looking at him, he had already passed away.
(Gui Mao Year) The Jin Dynasty changed its era name to the first year of Tianhui (Emperor Taizong Wugumai ascended the throne. He was the younger brother of Emperor Taizu. Nianhan Woli and others supported him. After destroying the Liao Dynasty, he had the ambition to annex the South. He elevated Emperor Rock to Huining Prefecture, making it the Central Capital. The Emperor personally saw auspicious light in the forbidden court, and a Buddha appeared in the light. He immediately ordered a replica of the image to be enshrined in the palace courtyard. The Emperor personally swept and cleaned, and knelt to offer food at every meal, without懈怠 for many years. Every year, he held a vegetarian assembly, providing food for more than ten thousand monks).
(Jia Chen Year) At this time, both capitals, the He-Zhe Road, and the capital of the Jin Dynasty experienced repeated disasters and anomalies. In the capital city, there was a man selling green fruit who became pregnant and gave birth to a child. The midwife could not handle it, and it took seven people to barely manage before escaping. There was also a wine shop called Fengle Tower. The son of the bartender Zhu, whose wife was over forty years old, suddenly grew a beard, only six or seven inches long, sparse and beautiful, completely like a man. The Emperor ordered her to become a female Taoist (from the History of the Song Dynasty).
(46) The 'Biographies of Monks and Treasures in the Chan Forest' was completed. The Shramana Dehong wrote it, with the courtesy name Juefan, originally named Huihong, surname Yu, from Gaoan. He was orphaned at a young age, studied widely, and was able to write articles. His nature was simple and upright. At the age of thirteen, he left home to become a monk, relying on Chan Master Sanfeng. At the age of nineteen, he took the examination in Dongdu, shaved his head, and received the precepts. He listened to the lawyer Xuanmi lecturing on the Avatamsaka Sutra. One day, he suddenly became unhappy and returned to serve Chan Master Zhenjing Kewen. In seven years, he fully understood his Dao. He began to travel in the Hunan and Hubei area. Prime Minister Zhang of Jingzhou heard of his reputation and invited him to preach the Dharma at Tianning Temple in Xiazhou. He declined with two poems. Later, he visited Prime Minister Zhang with a staff. Prime Minister Zhang was very happy to see him and said, 'You are the contemporary Rong Zhao.' Zhu Yan, the Geshishizhong (Official title), served as the prefect of Fuzhou and had Chan Master Dehong reside at Beijingde Temple. After a long time, Chan Master Dehong bid farewell and left, residing at Qingliang Temple in Jiangning Prefecture. He was convicted because he was falsely accused by a mad monk. After Prime Minister Zhang came to power, he restored his status as a monk and changed his name to Dehong.
數延入府中。與論佛法。有詔賜號寶覺圓明。一時機貴人。爭致之門下。執弟子禮。且將住持黃龍山矣。會丞相去位。制獄窮治軌跡。尚書郎趙旸等皆坐貶官。師竄海南島上。三年遇赦自便。名猶在刑部。雖毀形壞服。律身嚴甚。所至長老避席。莫敢亢禮。其同門友居谷山。及其嗣法在諸山者。皆迎師居丈室。學者歸之。是時法禁與黨人游。而師多所厚善誦習其文。重得罪不悔。惟張丞相及侍郎鄒浩右師陳塤。尤盡其力。其在東都也。或譏道人當交通權貴耶。師笑謂人曰。是安知吾意。大臣廉知之故及於難。及靖康初大除黨禁。談者謂師前日違眾趨義婁瀕於死。既還僧籍。宜有以寵異之語聞執政。欲上其事。屬多故不果。明年師沒。志汔不伸。世以為恨。壽五十八。臘三十九。著論萬言。皆有以輔教云。
(乙巳) 金天會三年○遼保大五年(延禧奔夾山。大臣立其弟淳守燕京。尋死。又立其妻蕭氏。改元德興。延禧聞淳死。詔用其官爵。降蕭氏為庶人。初奔夾山。至是越漁陽嶺南走。金兵擒之。封為海濱王。逾年卒于長白山。金滅之國除。右遼自阿保機。以梁貞明二年丙子建元神冊。延禧保大乙巳。共九主凡二百一十年)。
(四十七) 詔法師永道。還京復僧形服。六月奉旨住持昭慶崇化禪寺。七月
【現代漢語翻譯】 現代漢語譯本：數延請他進入府中，與他討論佛法。皇帝下詔賜予他『寶覺圓明』的稱號。一時之間，權貴們爭相邀請他到自己門下，以弟子之禮相待。他將要前往住持黃龍山。恰逢丞相被罷免官職，朝廷追查其黨羽，尚書郎趙旸等人因此被貶官。禪師逃亡到海南島上。三年後，遇到大赦得以自由。雖然名字還在刑部的案卷上，即使他改變了外形和服飾，但依然嚴格遵守戒律。他所到之處，年長的僧人都避讓座位，不敢以平等的禮節對待他。他的同門好友居住在谷山，以及他的嗣法弟子在各山上的，都迎接他居住在方丈室內，學者們都歸附於他。當時，朝廷禁止與黨人交往，而禪師卻與他們多有交往，並且喜愛誦讀他們的文章，再次獲罪也不後悔。只有張丞相以及侍郎鄒浩、右師陳塤，竭盡全力幫助他。他在東都的時候，有人譏諷他，認為道人不應該與權貴交往。禪師笑著對人說：『這些人哪裡知道我的心意。大臣因爲了解我的緣故，所以在危難時幫助我。』等到靖康初年，朝廷大規模解除黨禁，議論的人說禪師之前違背眾人之意而趨向正義，屢次瀕臨死亡。既然已經恢復了僧人的身份，應該將他特殊的事蹟上報給執政者，希望朝廷能給予他特殊的恩寵。想要上報這件事，但因為時局動盪未能成功。第二年禪師去世，他的志向未能實現，世人都為此感到遺憾。享年五十八歲，僧臘三十九年。著有論著萬餘言，都對輔助佛教有所幫助。 (乙巳) 金天會三年○遼保大五年(延禧（指遼天祚帝耶律延禧）逃奔夾山，大臣們擁立他的弟弟耶律淳守燕京。不久耶律淳去世。又擁立耶律淳的妻子蕭氏，改年號為德興。延禧聽說耶律淳去世，下詔恢復他的官爵。貶蕭氏為庶人。當初延禧逃奔夾山，到這時越過漁陽嶺向南逃走。金兵擒獲了他，封他為海濱王。過了一年死於長白山。金國滅亡遼國，遼國滅亡。遼國從阿保機（耶律阿保機）在梁貞明二年丙子年建立年號神冊開始，到延禧保大乙巳年，共有九位君主，共二百一十年)。 (四十七) 皇帝下詔法師永道，還京恢復僧人的身份和服飾。六月，奉旨住持昭慶崇化禪寺。七月
【English Translation】 English version: The magistrate Yan invited him into his residence to discuss Buddhist teachings. The emperor issued an edict bestowing upon him the title 'Baojue Yuanming' (寶覺圓明, Precious Enlightenment and Perfect Illumination). For a time, influential and noble people vied to have him as a disciple, treating him with the respect due to a master. He was about to take up the abbotship of Huanglong Mountain. It happened that the prime minister was removed from office, and the court investigated his followers, leading to the demotion of Zhao Yang (趙旸), the Secretary of the Ministry, and others. The Chan master fled to Hainan Island. Three years later, he was pardoned and allowed to live freely. Although his name was still on the records of the Ministry of Justice, even though he had changed his appearance and clothing, he strictly adhered to the precepts. Wherever he went, senior monks would yield their seats, not daring to treat him as an equal. His fellow disciples residing in Gu Mountain, and his Dharma heirs on various mountains, welcomed him to reside in the abbot's quarters, and scholars flocked to him. At that time, the court forbade association with the prime minister's party, but the Chan master frequently associated with them and enjoyed reciting their writings, not regretting incurring further offenses. Only Prime Minister Zhang, Vice Minister Zou Hao (鄒浩), and Right Mentor Chen Xun (陳塤) did their utmost to help him. When he was in Dongdu, some ridiculed him, saying that a Daoist should not associate with powerful officials. The Chan master smiled and said to them, 'How can they know my intentions? The ministers helped me in times of difficulty because they understood me.' When the court lifted the ban on the prime minister's party at the beginning of the Jingkang era, people said that the Chan master had previously defied the crowd and sided with righteousness, repeatedly facing death. Now that he had been restored to his monastic status, his special deeds should be reported to the authorities, hoping that the court would grant him special favors. They wanted to report this matter, but it was not successful due to the turbulent times. The following year, the Chan master passed away, and his aspirations were not fulfilled, which was a cause of regret for the world. He lived to be fifty-eight years old, with thirty-nine years as a monk. He wrote over ten thousand words of treatises, all of which were helpful in supporting the teachings of Buddhism. (Yi Si year) The third year of the Jin Tianhui era ○ The fifth year of the Liao Baoda era (Emperor Yanxi (延禧, referring to Emperor Tianzuo of Liao, Yelü Yanxi 耶律延禧) fled to Jia Mountain, and his ministers established his younger brother Yelü Chun (耶律淳) to guard Yanjing. Soon Yelü Chun died. They then established Yelü Chun's wife, Lady Xiao (蕭氏), and changed the era name to Dexing. Yanxi heard of Yelü Chun's death and issued an edict restoring his official titles. Lady Xiao was demoted to a commoner. Initially, Yanxi fled to Jia Mountain, and at this time, he crossed the Yuyang Ridge and fled south. The Jin soldiers captured him and enfeoffed him as the Prince of Haibin. He died a year later in Changbai Mountain. The Jin dynasty destroyed the Liao dynasty, and the state was abolished. The Liao dynasty, from the time of Abaoji (耶律阿保機, Yelü Abaoji) establishing the era name Shence in the Bingzi year of the second year of the Liang Zhenming era, to the Yi Si year of Yanxi's Baoda era, had a total of nine rulers, spanning two hundred and ten years). (Forty-seven) The emperor issued an edict for Dharma Master Yongdao (永道) to return to the capital and restore his monastic status and robes. In June, he received an imperial order to take charge of Zhaoging Chonghua Chan Temple. In July,
御批右街顯聖寺釋迦院。特賜寶覺大師充廨舍。仍行住持。師諱永道。東穎沈丘毛氏子。弱歲厭世相。往依承天寺南羅漢院真戒大師安恭。學出世法。既納僧服趨京師業唯識百法通之。政和三年選補右街香積院住持。賜紫衣。五年賜寶覺大師。宣和元年改佛號。師與律師悟明華嚴師惠日。相向泣曰。佛法至此。幸生猶死也。亟詣政府陳狀謂。自漢永平佛法入中國。唯元魏宇文周唐會昌。曾廢佛。我國家法堯準舜。三武庸主安足為法哉。謂佛非中國之人。欲不存其法于中國。乞放歸田里。復士農之業。德士之稱。有死不敢奉詔。不納。翌日遂伏宣德門奏疏曰。(臣)永道幸生神考潛封之地。遭際陛下御㝢之時。三教鼎興萬方無事。(臣)因棄士農之業。削髮披緇講授佛書。助揚聖時無為之化。竊為三教聖人。壹是教人以為善。但為其徒者妄相睚眥。致使時君惑焉。蓋自三五以降。樸散淳漓。大道堙塞。周之柱下史乃著書五千言。發明道德。將使斯民守雌保弱。慈儉無為反刓于樸。屬周道陵遲。俗益浮偽而民莫之從也。仲尼氏出益倡仁義之道。修詩書定禮樂。以救世弊。不幸而繼之以戰國。處士橫議。以仁義為謬悠。其視道德何如也。漢興猶雜霸道。孝文之賢。議禮樂則謙讓未遑。孝武窮兵讟武。海內大困。於斯時也。非
吾佛之教應冥數而來。則道德仁義幾乎熄矣。原夫佛之書也。苞羅精捔無所不統。玄微深遠難得而測。又明善惡報應通乎三世。身滅而神不滅。積善積惡各以其類報。不待爵賞而民自勸。不待刑威而民自化。其陰翊王度有功斯民。豈小補云乎哉。自漢以來。惟元魏宇文周唐會昌。嘗下廢佛之令。其餘帝王罔不崇奉。若我藝祖皇帝。始受周禪首興佛教。累遣僧徒往西域益求其法。太宗皇帝。建譯場修墜典。制秘藏詮。述聖教序。真宗皇帝。製法音集崇釋氏論。仁宗皇帝。躬覽藏經撰寫天竺字。日與大覺師懷璉賡歌質問心法。英祖神考繼體守文。哲宗皇帝。在儲宮日。神考不豫。時讀佛經祈聖躬永命。使吾佛之道有一不出于正。則曷足以致歷代帝王之崇奉哉。雖遭前代之三廢。然皆不旋踵而復。其廢教之人。率皆不旋踵而及於禍。誰為陛下謀乃赫然下廢佛之令。(臣)甚為陛下危之。夫自漢以下歷代帝王。固無足為陛下道者。然我本朝之列聖。豈皆不足為陛下法哉。陛下必欲道士之盛者。宜嚴敕郡縣民之俊秀。悉與保奏披戴。不旬月之間道士自盛矣。陛下舍此而不為。乃迫脅佛者之徒。棄其所學而從之。傳曰。以力服人者非心悅而誠服也。以非心悅誠服之僧。驅而內諸道士之中。(臣)愚以為道士之禍自此始矣。未睹其為
【現代漢語翻譯】 現代漢語譯本： 我佛陀的教義是應天數而來。那麼道德仁義幾乎要熄滅了。探究佛家的書籍，包羅萬象，精妙深邃，難以測度。又闡明善惡報應貫通三世，身軀滅亡而精神不滅，積累善行和惡行各自按照類別得到報應。無需爵位賞賜百姓也會自我勸勉，無需刑罰威懾百姓也會自我教化。它暗中輔助王道，對百姓有功勞，難道是小小的補益嗎？ 自漢朝以來，只有元魏、宇文周、唐會昌，曾經下達廢除佛教的命令。其餘的帝王沒有不崇尚信奉的。像我朝的藝祖皇帝，開始接受周朝的禪讓，首先興盛佛教，多次派遣僧人前往西域，更加尋求佛法。太宗皇帝，建立譯經場所，修復廢棄的典籍，撰寫《秘藏詮》，闡述《聖教序》。真宗皇帝，撰寫《法音集》，推崇釋氏的理論。仁宗皇帝，親自閱覽佛經，撰寫天竺文字，每天與大覺懷璉禪師互相唱和，探討心法。英宗神考繼承先業，哲宗皇帝，在還是皇子的時候，神考身體不適，當時誦讀佛經祈求聖躬長壽。如果我佛的教義有一點不合乎正道，又怎麼能夠得到歷代帝王的崇奉呢？ 雖然遭遇前代的三次廢除，然而都很快地恢復了。那些廢除佛教的人，大多很快地遭到了禍患。是誰為陛下謀劃，竟然赫然下達廢除佛教的命令？（臣）我非常為陛下擔憂。從漢朝以下的歷代帝王，本來不值得陛下傚法。然而我本朝的列位聖上，難道都不值得陛下傚法嗎？陛下如果一定要道士興盛，應該嚴厲命令郡縣，把百姓中俊秀的人才，全部保舉推薦，讓他們披戴道袍。不用一個月，道士自然會興盛。陛下捨棄這個方法不做，卻脅迫信奉佛教的人，放棄他們所學的而改通道教。《傳》上說：『用武力使人屈服，不是心悅誠服。』把不是心悅誠服的僧人，驅趕到道士之中。（臣）我愚笨地認為道士的禍患從此開始了，還沒有看到它會帶來什麼好處。
【English Translation】 English version: The teachings of my Buddha come in response to the decrees of Heaven. Then, morality, benevolence, and righteousness will almost be extinguished. Examining the books of Buddhism, they encompass everything, are exquisite and profound, and difficult to fathom. Moreover, they clarify the retribution of good and evil, permeating the three lifetimes. The body perishes, but the spirit does not. Accumulating good deeds and evil deeds each receive retribution according to their kind. Without titles and rewards, the people will encourage themselves; without punishments and threats, the people will transform themselves. It secretly assists the kingly way and benefits the people. How can it be a small supplement? Since the Han Dynasty, only the Yuan Wei, Yuwen Zhou, and Tang Huichang dynasties once issued orders to abolish Buddhism. The rest of the emperors all revered and believed in it. Like my dynasty's Emperor Yizu, he began by accepting the abdication of the Zhou Dynasty and first promoted Buddhism, repeatedly sending monks to the Western Regions to further seek the Dharma. Emperor Taizong established translation sites, restored abandoned classics, wrote 'Secrets Treasury Commentary', and elaborated on the 'Preface to the Sacred Teachings'. Emperor Zhenzong wrote 'Collection of Dharma Sounds' and promoted the theories of the Shakyas. Emperor Renzong personally read the Buddhist scriptures and wrote in the script of India, daily chanting and questioning the mind-dharma with the Greatly Enlightened Master Huailian. Emperor Yingzong Shenkao continued the legacy, and Emperor Zhezong, when he was still a prince, Emperor Shenkao was unwell, and at that time, he recited Buddhist scriptures to pray for the longevity of the sacred body. If there is anything in the teachings of my Buddha that does not conform to the right path, how could it have received the reverence of emperors throughout the ages? Although it encountered three abolitions in previous dynasties, it quickly recovered each time. Those who abolished Buddhism mostly suffered misfortune soon after. Who is advising Your Majesty to issue an order to abolish Buddhism so blatantly? (Your subject) I am very worried for Your Majesty. The emperors of the dynasties since the Han Dynasty are not worth emulating by Your Majesty. However, are the successive sage emperors of our dynasty not worth emulating by Your Majesty? If Your Majesty insists on the flourishing of Daoists, you should strictly order the counties to recommend all the outstanding talents among the people and have them wear Daoist robes. Within a month, Daoists will naturally flourish. Your Majesty abandons this method and instead coerces those who believe in Buddhism to abandon what they have learned and convert to Daoism. The 'Commentary' says: 'To subdue people by force is not to win their hearts and sincere submission.' To drive monks who are not sincerely convinced into the ranks of Daoists, (Your subject) I foolishly believes that the misfortune of Daoists begins from this point, and I have not yet seen what benefits it will bring.
盛也。(臣)濫學于佛。食宋之粟。不容默已。諫而獲罪實甘心焉。書上。帝大怒。收付開封獄。當黥舂陵。監防卒謂。此去萬里蛇霧毒人。道人蔬食且不過中食。甚非自全計。宜茹葷血。師囅然曰。死則死耳。佛禁不可犯也。舂陵守一夕夢黥佛械而立庭下。旦視事遍以告僚屬。僚屬具對同夢。頃之師至。而貌惟肖。一府大驚。議免師役。辭以大君有命。守益賢而免之。居亡幾州人大疫。師為鑿池咒水。飲者輒愈。尋許自便。建炎南渡廷臣。薦師林堪恢復。詔赴臨安勉反初服。師力辭。帝知師不可奪。從容謂師。先帝惑于妖言。毀卿形服。朕欲為卿去其黥涅可乎。道對曰。先皇墨寶不忍毀。帝大笑。撫道背曰。卿到老倔強。遂賜名法道。謚號寶覺圓通法濟大師。俾住大中祥符寺。國災眚咸委師祈榮。應若影向。紹興二年。詔住廬山之東林。從江州守臣請也。明年師因道士循習近例班居僧上。遂詣行在上疏曰。緣崇寧大觀問。道士王資息林靈素等。明冒資品紊亂朝綱。由是道壓僧班。切見靖康以來。道士官資已行追毀。乞依祖宗舊制。特賜改正。禮部議故事惟宣德門肆赦。道左余並僧左。奏著為令。先是靖康之亂。嘗與律師悟明誓。造三千化佛。為國永命。其在祥符時。方議經構。而金人再陷臨安。乘輿浮海。道亦扈從
【現代漢語翻譯】 盛也（臣）。我（臣）對佛學略有涉獵，享受著宋朝的俸祿，不能保持沉默。進諫而獲罪，我心甘情願。奏書呈上后，皇帝大怒，將我收押于開封監獄，判處黥面後到舂陵服勞役。押送的士兵說：『此去舂陵萬里之遙，瘴氣毒蛇會傷害人，而且您是吃素的出家人，通常只吃午飯，恐怕難以保全性命，不如吃些葷腥。』我笑著說：『死就死吧，佛的戒律不可違犯。』舂陵縣令當晚夢見被黥面的我帶著刑具站在庭下。第二天處理公務時，他把夢境告訴了同僚，同僚們都說做了同樣的夢。不久之後，我被押送到，容貌與夢中之人一模一樣。整個官府都大為震驚，商議免除我的勞役。我以『奉大君之命』為由推辭，縣令更加敬佩我，最終還是免除了我的勞役。沒過多久，州內爆發大規模瘟疫，我鑿池唸咒取水，飲用的人立刻痊癒。不久之後，朝廷允許我自由行動。建炎年間，朝廷南渡，有大臣向朝廷推薦我，認為我能勝任恢復工作。朝廷下詔讓我前往臨安，勸我恢復僧人的裝束。我極力推辭。皇帝知道我不可強迫，於是和緩地對我說：『先帝被妖言迷惑，毀壞了你的形貌。朕想為你去除臉上的刺字，可以嗎？』我回答說：『先皇的墨寶，不忍心毀壞。』皇帝大笑，拍著我的背說：『你真是個老倔頭。』於是賜名法道，謚號寶覺圓通法濟大師，讓我住持大中祥符寺。國家發生災禍，都委託我祈福，應驗如影隨形。紹興二年，朝廷下詔讓我住持廬山的東林寺，這是應江州地方官員的請求。 第二年，因為道士沿襲舊例，班次排在僧人之上，我於是前往朝廷上書說：『因為崇寧、大觀年間，道士王資息、林靈素等人，冒用官職品級，擾亂朝綱，因此道士的地位壓在僧人之上。現在看到靖康以來，道士的官職品級已經被追回廢除，懇請朝廷依照祖宗舊制，特別予以改正。』禮部商議，按照舊例，只有在宣德門大赦天下時，道士才能排在左邊，其餘時候都排在僧人左邊。朝廷採納了這個建議，並頒佈為法令。此前，靖康之亂時，我曾經與律師悟明發誓，要建造三千尊化佛，為國家祈求永久的安寧。當我在祥符寺時，正商議建造佛像，而金人再次攻陷臨安，皇帝乘船出海，我也跟隨前往。
【English Translation】 Sheng Ye (臣). I (臣), having dabbled in Buddhist studies and enjoying the Song Dynasty's俸祿 (俸祿,fèng lù: salary paid to government officials), cannot remain silent. I am willing to accept the punishment for remonstrating. After my memorial was submitted, the Emperor was furious and imprisoned me in Kaifeng Prison, sentencing me to facial tattooing and labor in Chunling. The escorting soldier said, 'Chunling is thousands of miles away, and the miasma and poisonous snakes will harm you. Moreover, you are a vegetarian monk who usually only eats lunch, so it will be difficult to preserve your life. You should eat meat.' I smiled and said, 'Death is death. The Buddhist precepts cannot be violated.' The magistrate of Chunling dreamed that night that I, with a tattooed face and wearing shackles, was standing in the courtyard. The next day, when he was handling official business, he told his colleagues about the dream, and they all said they had the same dream. Soon after, I was escorted there, and my appearance was exactly the same as in the dream. The entire government office was shocked and discussed exempting me from labor. I declined on the grounds of 'obeying the Emperor's orders,' but the magistrate admired me even more and eventually exempted me from labor. Not long after, a large-scale epidemic broke out in the state. I dug a pond and chanted incantations to obtain water, and those who drank it were immediately cured. Soon after, the court allowed me to act freely. During the Jianyan era, when the court moved south, a minister recommended me to the court, believing that I was capable of restoration work. The court issued an edict ordering me to go to Lin'an and persuading me to restore my monastic robes. I strongly declined. The Emperor knew that I could not be forced, so he said to me gently, 'The late Emperor was deceived by false words and destroyed your appearance. Would you like me to remove the tattoos on your face?' I replied, 'I cannot bear to destroy the late Emperor's calligraphy.' The Emperor laughed and patted my back, saying, 'You are such an old stubborn man.' So he gave me the name Fadao (法道,Fǎ dào: Dharma Path), posthumously honored as the Great Master Baojue Yuantong Faji (寶覺圓通法濟大師,Bǎojué yuántōng fǎ jì dàshī: Precious Enlightenment, Perfect Penetration, Dharma Relief Great Master), and allowed me to preside over the Dazhong Xiangfu Temple (大中祥符寺,Dàzhōng xiángfú sì: Great Zhongxiangfu Temple). When the country suffered disasters, I was entrusted with praying for blessings, and the responses were like shadows following forms. In the second year of Shaoxing, the court issued an edict ordering me to preside over the Donglin Temple (東林寺,Dōnglín sì: East Forest Temple) on Mount Lu, at the request of the local officials of Jiangzhou. The following year, because Taoists followed the old practice of ranking above monks in the court, I went to the court and wrote a memorial saying, 'During the Chongning and Daguan years, Taoists Wang Zixi (王資息,Wáng zī xī: Wang Zixi), Lin Lingsu (林靈素,Lín líng sù: Lin Lingsu), and others, abused their official positions and ranks, disrupting the court. Therefore, the status of Taoists was above that of monks. Now, since the Jingkang era, the official positions and ranks of Taoists have been revoked and abolished, I implore the court to follow the old system of our ancestors and specially correct this.' The Ministry of Rites discussed that, according to the old practice, only when the Emperor issued a general amnesty at the Xuande Gate (宣德門,Xuāndé mén: Xuande Gate) could Taoists be ranked on the left, and at all other times they should be ranked to the left of the monks. The court adopted this suggestion and promulgated it as a law. Previously, during the Jingkang Rebellion, I had sworn an oath with the lawyer Wuming (悟明,Wù míng: Wuming) to build three thousand transformation Buddhas to pray for the eternal peace of the country. When I was at the Xiangfu Temple, I was discussing the construction of the Buddha statues, but the Jin people once again captured Lin'an, and the Emperor fled by sea, and I followed.
。至是乃移罷東林。勸施藏事。十七年七月二十一日。入寂于千佛閣新寺。是日講筵。法師百餘人。以自恣來謁。慰勞如平時。遽謂法門安危。繄公等是賴。吾其逝矣。索筆書偈。合掌而逝。阇維獲舍利無數。弟子寶護建塔九里松之原。世壽六十二。僧臘四十四。魏國公張浚撰塔銘。
凈慈北澗居簡禪師吊其塔。文曰。孟子稱大丈夫者。富貴不能淫。貧賤不能移。威武不能屈。公寄命螻蟻。試身雷霆。不奉明詔。以改德士。威武果能屈乎。黥而流之。為道州徒。九死之濱過午不食。詠歌至化若出金石。貧賤果能移乎。削名刑籍。復還舊物。賜官分祿簡在帝心。曰往欽哉。去汝黥涅。公念先帝不敢毀除。帝曰。此翁至老倔強。富貴果能淫乎。方林靈素假道士服禍基播遷。易緇于黃。天下從之。不則竊負而逃。槁死林壑。公則效忠比干。尚冀其萬分之一。如以抔土堤龍門之濤瀾。聖恩寬洪不即誅戮。鄉使群起而拒。吾知公獨不拒也。非至仁其孰能與於此哉。蒙后公而生。觀公所成就。奇偉峭絕。真大丈夫事。再拜右繞辭而吊之曰。黥可息乎。身據鼎耳兮。息之則殞。黥可去乎。恩如春風兮。去之不忍。一念之忍。迄于蒙塵。黍離闕庭。塗炭生靈。發天下僧。又安足云邈哉。道州隻影問津一笑生還。天清地寧眾蠖斯屈
【現代漢語翻譯】 現代漢語譯本：於是就離開了東林寺。勸人捐資用於藏經之事。十七年七月二十一日，在千佛閣新寺圓寂。當天正在講經，一百多位法師前來拜謁，慰問如往常一樣。他突然說：『佛法的安危，全靠各位了。』我就要走了。拿起筆寫下偈語，合掌而逝。火化后得到無數舍利。弟子寶護在九里松原建造佛塔。世壽六十二歲，僧臘四十四年。魏國公張浚撰寫了塔銘。
凈慈北澗居簡禪師弔唁他的塔，文曰：『孟子所說的大丈夫，富貴不能使他迷惑，貧賤不能使他改變，威武不能使他屈服。』您將生命置於螻蟻之境，以身試探雷霆之威。不遵從皇帝的詔令，以改變德行。威武果真能使您屈服嗎？被黥面流放，成為道州的罪犯，九死一生之際仍然過午不食，吟唱教化之音如同金石之聲。貧賤果真能使您改變嗎？削去官名，除去刑籍，又恢復舊職，賜予官位俸祿，您的名字簡在帝心。說去吧，去接受黥面之刑。您想到先帝，不敢毀除。皇帝說：『這個老頭至老倔強。』富貴果真能使他迷惑嗎？當時林靈素（道士名）假扮道士，禍患的根基四處播散，僧人改穿道士的黃色服裝，天下人都跟隨他。不這樣做的人就偷著揹負著東西逃走，枯死在山林之中。您則效忠於比干（商朝忠臣），還希望有萬分之一的希望。如同用一抔土來阻擋龍門（山名）的濤瀾。聖上的恩德寬宏，沒有立即誅殺您。鄉里的官員群起而反對您，我知道唯獨您不反對。不是至仁之人，誰能做到這樣呢？我蒙受您的恩惠而生，觀看您所成就的事業，奇偉峭拔，真是大丈夫所為。再次拜祭，右繞佛塔，辭別並弔唁說：『黥面可以消除嗎？您的身體如同鼎的耳朵一樣重要啊，消除它就會隕落。黥面可以去除嗎？皇恩如同春風一樣，去除它實在不忍心。』一念之忍，直到蒙塵而逝。黍離（詩經篇名）的闕庭，塗炭的生靈。發動天下的僧人，又怎麼能說足夠呢？道州孤身一人，問津（典故）一笑而生還，天下太平，眾多的蠖蟲才屈服。'
【English Translation】 English version: Thereupon, he departed from Donglin Temple. He encouraged donations for the purpose of preserving the scriptures. On the twenty-first day of the seventh month of the seventeenth year, he passed away peacefully at the new temple of Thousand Buddha Pavilion. On that day, while he was lecturing on the scriptures, more than a hundred Dharma masters came to pay their respects, offering their condolences as usual. He suddenly said, 'The safety and well-being of the Dharma depend entirely on you all.' I am about to depart. He picked up a pen and wrote a verse, then passed away with his palms together in prayer. After cremation, countless śarīra (relics) were obtained. His disciple Baohu built a pagoda at the source of Jiuli Pine. He lived to the age of sixty-two, with forty-four years as a monk. Duke Zhang Jun of the Wei state composed the inscription for the pagoda.
Zen Master Jujian of Beijian, Jingci Temple, wrote a eulogy for his pagoda, saying: 'Mencius spoke of the great man, who cannot be corrupted by wealth and honor, cannot be swayed by poverty and lowliness, and cannot be subdued by force and might.' You placed your life in the realm of ants, testing your body against the thunder's might. You did not obey the imperial decree to change your virtuous conduct. Could force and might truly subdue you? You were tattooed and exiled, becoming a convict in Daozhou. In the midst of near-death experiences, you still abstained from food after noon, chanting the sounds of enlightenment like the sound of gold and stone. Could poverty and lowliness truly sway you? Your official name was removed, your criminal record erased, and your former position was restored, with official rank and salary bestowed upon you. Your name was etched in the Emperor's heart. It was said, 'Go, accept the tattoo.' You thought of the late Emperor and dared not destroy it. The Emperor said, 'This old man is stubborn to the end.' Could wealth and honor truly corrupt him? At that time, Lin Lingsu (name of a Taoist) disguised himself as a Taoist, spreading the seeds of disaster everywhere. Monks changed into the yellow robes of Taoists, and the world followed him. Those who did not do so secretly carried their belongings and fled, dying of starvation in the mountains and forests. You, however, were loyal like Bigan (a loyal minister of the Shang Dynasty), still hoping for even one in ten thousand chances. It was like using a handful of soil to block the waves of Dragon Gate (name of a mountain). The Emperor's grace was vast and did not immediately execute you. The local officials rose up to oppose you, and I know that you alone did not oppose them. Who but the most benevolent could do this? I was born after receiving your grace, and I see the achievements you have made, extraordinary and towering, truly the deeds of a great man. I bow again, circumambulate the pagoda to the right, and bid farewell, offering this eulogy: 'Can the tattoo be erased? Your body is as important as the ears of a ding (ancient cooking vessel), erasing it would cause it to fall. Can the tattoo be removed? The Emperor's grace is like the spring breeze, and it is unbearable to remove it.' A moment of forbearance, until covered in dust and gone. The shū lí (name of a poem in the Book of Songs) of the imperial court, the suffering of the people. Mobilizing all the monks in the world, how can it be said to be enough? Alone in Daozhou, asking the way (wèn jīn, allusion) with a smile, returning alive, the world is peaceful, and the many inchworms finally submit.'
。老臂獨信。隱若敵國。賢于長城。蠢爾靈素。不正典刑。雖百粉兮痛奚以平。九里清陰蛻骼是舍。草枯自春光奮不夜。後世何知。婆娑其下。其顙有泚兮。其容則赭。油然而興起兮。如聞伯夷之風者。
(丙午) 欽宗桓即位(正月斡離不犯京得金帛而退。十二月再圍京城。閏月城陷。明年四月帝及上皇六宮皇族北遷)。
改元靖康。
夫自古世間之事無有大如生死者若欲免之在修乎六度萬行於六度萬行而能廣之者惟佛與祖也佛祖之要先賢集以完成的書目之曰通載庶慕之者循而行之至乎死生之際得其自在矣可不信歟。
聖朝鎮朔將軍總兵官榮祿大夫譂公月庭鎮江舟徒人。
於我佛祖之道深有所入信乎生死之不免故日給之餘悉為善緣而已嘗鼎建保定之永寧宣府之彌陀寺極盡輪奐之美兼以四事之需至乎像設莊嚴香花供具種種殊勝其工用之費不啻計。
乎幾千萬緡又印大藏經十藏分送諸寺供養流通去眷遣僧聘余于吳興辨山白蓮隱居來至永寧之席會公于宣府乃言及。
京都善信重刊通載板乏力未克就公即欣然施財完此捲至乎末卷余觀公之見義勇為可謂不忘。
佛之付囑金湯吾教者也因筆其概為后之勸云。
旹
宣德五年歲在庚戌六月下浣永寧住山釋大海書
【現代漢語翻譯】 現代漢語譯本： 老臂獨自相信，隱約像一個敵對的國家，比長城還要賢明。愚笨的靈素，不正的典範。即使用再多的脂粉，痛苦又怎麼能平復？九里清涼的樹蔭，蛻去骨骼的歸宿。草木枯萎，但春天依舊煥發光彩，永不停止。後世的人哪裡知道這些，只是在樹下徘徊。他們的額頭上有汗水，他們的臉色是紅色的。油然地興起，好像聽到了伯夷的風範。
(丙午年)欽宗趙桓即位（正月，斡離不侵犯京城，得到金銀財物後退兵。十二月再次包圍京城，閏月，京城陷落。第二年四月，皇帝和太上皇、後宮皇族被遷往北方）。
改年號為靖康。
自古以來，世間的事情沒有比生死更大的了，如果想要免除生死，就要修行六度萬行。在六度萬行中能夠將其發揚光大的，只有佛和祖師。佛祖的要義，先賢們彙集起來寫完成的書，命名為《通載》，希望仰慕它的人能夠遵循它來修行，以至於在生死關頭能夠得到自在，難道不值得相信嗎？
聖朝鎮朔將軍、總兵官、榮祿大夫譂公月庭，是鎮江的船伕。
對於我佛祖的道理，有很深的領悟，相信生死是無法避免的，所以每天的剩餘都用來做善事。曾經在鼎建保定的永寧寺、宣府的彌陀寺，極盡輪奐之美，兼顧四事的需求，以至於佛像的設定莊嚴，香花供具種種殊勝，其工程費用不只是幾千萬緡。
又印刷大藏經十部，分送到各個寺廟供養流通。打發家眷派遣僧人，聘請我在吳興辨山的白蓮隱居處，來到永寧寺的席位，會見譂公于宣府，於是談及
京都的善信重新刊印《通載》，但缺乏財力無法完成，譂公就欣然捐資完成這部書卷。到了末卷，我看到譂公的見義勇為，可以說是沒有忘記
佛的囑託，金湯是我們的教義。因此寫下這些大概的情況，作為對後人的勸勉。
時
宣德五年，歲在庚戌六月下旬，永寧寺住山釋大海書
【English Translation】 English version: The old arm believes alone, vaguely like a hostile country, more virtuous than the Great Wall. Stupid spiritual essence, improper model. Even with a hundred powders, how can the pain be soothed? Nine miles of cool shade, the resting place for shedding bones. The grass withers, but spring still shines brightly, never ceasing. How would later generations know these things, simply wandering beneath the trees. Sweat is on their foreheads, their faces are red. Rising up spontaneously, as if hearing the virtue of Boyi (a virtuous figure in Chinese history).
(Year Bingwu) Emperor Qinzong Zhao Huan (Emperor Qinzong of Song) ascended the throne (In the first month, Wolibu (Jurchen general) invaded the capital, retreated after receiving gold and silver. In the twelfth month, he besieged the capital again, and in the intercalary month, the capital fell. In the fourth month of the following year, the emperor, the retired emperor, the imperial concubines, and the imperial family were moved to the north).
The reign year was changed to Jingkang (a reign period of the Song Dynasty).
Since ancient times, there has been nothing greater in the world than the matter of life and death. If one wishes to avoid it, one must cultivate the Six Perfections (Six Pāramitās) and myriad practices. Among the Six Perfections and myriad practices, only the Buddha and the Patriarchs can expand upon them. The essentials of the Buddha and Patriarchs have been compiled into a book by the sages, named 'Tongzai' (Comprehensive Record), hoping that those who admire it can follow it to cultivate, so that they can attain freedom at the juncture of life and death. Is it not worth believing?
The Sacred Dynasty's General Zhenshuo (Pacifying the North), Commander-in-chief, Grand Master of Ronglu (a high-ranking official title), Lord Chan Yueting, was a boatman from Zhenjiang.
He has a deep understanding of the Buddha's teachings, believing that life and death are unavoidable, so he uses his daily surplus to do good deeds. He once built the Yongning Temple in Baoding and the Amitabha Temple in Xuanfu, sparing no effort in their magnificent beauty, and attending to the needs of the four requisites (clothing, food, shelter, and medicine). The setting of the Buddha statues is solemn, and the incense, flowers, and offerings are all exceptionally beautiful. The cost of the construction was no less than several million strings of cash.
He also printed ten copies of the Great Treasury of Sutras (Tripiṭaka), distributing them to various temples for offering and circulation. He sent his family members to dispatch monks, inviting me, who was residing in seclusion at Bailian (White Lotus) in Bian Mountain, Wuxing, to come to the seat of Yongning Temple, where I met Lord Chan in Xuanfu. Then we talked about
The faithful believers in the capital wanted to reprint the 'Tongzai' (Comprehensive Record), but lacked the financial resources to complete it. Lord Chan then gladly donated funds to complete this volume. By the end of the volume, I saw Lord Chan's courageous action for righteousness, which can be said to be unforgettable.
The Buddha's entrustment, the golden fortress, is our teaching. Therefore, I write down these general circumstances as an exhortation to future generations.
At the time,
In the fifth year of Xuande (a reign period of the Ming Dynasty), in the late sixth month of the year Gengxu, written by Shi Dahai, the resident monk of Yongning Temple.
佛祖歷代通載卷之十九 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第二十
嘉興路大中祥符禪寺住持華亭念常集
南宋(姓趙氏都杭州)○不輕曰(南渡高孝光寧理度幼主。七宗百三十四)。
(一 丁未) 高宗構(母韋妃。徽宗夢吳越武肅錢王入室。已而生帝。封康王。靖康初嚐出使斡離不軍。是冬斡離不再來。奉詔再使耿南仲偕行。至相州民遮道請無往。至磁州守臣宗澤。及磁人亦止之。相州守亦以蠟書言。金人方遣騎。物色康王所在。乃回相州。揭榜召兵勤王。有詔以康王為大元帥。江伯彥宗澤為副。速領兵入衛。王從伯彥議。出相州北門。渡河至大名。聞京城陷。請進兵向京城。伯彥不可。請王移兵東平措身安地。南仲亦以為然。遂東。河間守黃潛善亦領兵至。進屯濟州。探報張邦昌為金所立。二帝北行。邦昌迎元祐孟后聽政。文武官吏皆勸進邦昌。下手書以迎立康王。告中外有曰。漢家之厄十世。宜光武之中興。獻公之子九人。唯重耳之尚在。遣使奉表。及以孟后書來。邦昌繼至伏地。慟哭請死。使人自河北竄來。進道君手禮曰。便可即真來救父母。王慟哭拜受。遂趨應天即位)。
改建炎元年。
金國天會五年。
(
【現代漢語翻譯】 現代漢語譯本
《佛祖歷代通載》卷之十九 大正藏第49冊 No. 2036 《佛祖歷代通載》 《佛祖歷代通載》卷第二十 嘉興路大中祥符禪寺住持華亭念常集 南宋（姓趙氏，都杭州）○不輕曰（南渡高孝光寧理度幼主，七宗百三十四）。 （一 丁未） 高宗趙構（母韋妃。徽宗夢吳越武肅錢王入室，已而生帝。封康王。靖康初嚐出使斡離不軍。是冬斡離不再來。奉詔再使耿南仲偕行。至相州民遮道請無往。至磁州守臣宗澤，及磁人亦止之。相州守亦以蠟書言，金人方遣騎，物色康王所在。乃回相州。揭榜召兵勤王。有詔以康王為大元帥，江伯彥宗澤為副。速領兵入衛。王從伯彥議，出相州北門，渡河至大名。聞京城陷，請進兵向京城。伯彥不可。請王移兵東平措身安地。南仲亦以為然。遂東。河間守黃潛善亦領兵至。進屯濟州。探報張邦昌為金所立，二帝北行。邦昌迎元祐孟后聽政。文武官吏皆勸進邦昌。下手書以迎立康王。告中外有曰：『漢家之厄十世，宜光武之中興。獻公之子九人，唯重耳之尚在。』遣使奉表。及以孟后書來。邦昌繼至伏地，慟哭請死。使人自河北竄來。進道君（指徽宗）手禮曰：『便可即真來救父母。』王慟哭拜受。遂趨應天即位）。 改建炎元年。 金國天會五年。
【English Translation】 English version
Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 19 Taisho Tripitaka Volume 49, No. 2036: Comprehensive Records of Buddhas and Patriarchs Through the Ages Comprehensive Records of Buddhas and Patriarchs Through the Ages, Volume 20 Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Monastery in Jiaxing Road Southern Song Dynasty (The Zhao family, with the capital in Hangzhou) ○ Bu Qing said (Southern Crossing Gao, Xiao, Guang, Ning, Li, Du, and Young Ruler, seven emperors, one hundred and thirty-four years). (1st year of Jianyan, Dingwei) Emperor Gaozong Zhao Gou (Mother was Consort Wei. Emperor Huizong dreamed of King Qiansu of Wuyue entering his chamber, and then the Emperor was born. He was enfeoffed as Prince Kang. In the early years of Jingkang, he once went on a mission to the army of Wulibu. That winter, Wulibu did not come again. He received an imperial decree to go on another mission with Geng Nanzhong. When they reached Xiangzhou, the people blocked the road, begging him not to go. When they reached Cizhou, the defending official Zong Ze and the people of Cizhou also stopped him. The governor of Xiangzhou also said in a wax letter that the Jin people were sending cavalry to search for Prince Kang. So he returned to Xiangzhou and posted a notice to recruit troops to defend the emperor. An imperial decree appointed Prince Kang as the Grand Marshal, with Jiang Boyan and Zong Ze as deputies, to quickly lead troops to defend the capital. The Prince followed Boyan's advice, left the north gate of Xiangzhou, and crossed the river to Daming. Hearing that the capital had fallen, he requested to advance troops towards the capital. Boyan refused. He asked the Prince to move troops to Dongping to secure a safe place. Nanzhong also thought it was right, so they went east. Huang Qianshan, the defender of Hejian, also led troops to advance and garrisoned Jizhou. Scouts reported that Zhang Bangchang had been established by the Jin, and the two emperors had gone north. Bangchang welcomed Empress Meng of the Yuanyou era to administer the government. Civil and military officials all urged Bangchang to advance. He personally wrote a letter to welcome and establish Prince Kang, announcing to the court and abroad: 'The calamity of the Han family has lasted for ten generations, it is fitting for the restoration of Guangwu. Of the nine sons of Duke Xian, only Chong'er still remains.' He sent envoys to present a memorial, and Empress Meng's letter also arrived. Bangchang then arrived, prostrated himself on the ground, and wept bitterly, begging for death. An envoy secretly came from Hebei, presenting Emperor Daoguan's (Huizong) handwritten message, saying: 'You can immediately ascend the throne and come to rescue your parents.' The Prince wept bitterly and accepted it. Then he proceeded to Yingtian to ascend the throne.) The era name was changed to the first year of Jianyan. The fifth year of Tianhui in the Jin Dynasty.
庚戌) 上自正月至溫之江心。改額曰龍翔。東軒曰浴日。宸翰輝映○革林靈素故居為資福教寺○秦檜歸自金受撻辣意專主和議○十二月金人冊劉豫為帝國號齊。年改阜昌。
(辛亥) 紹興元年○張浚妒能殺曲端盡失陜西地。
金國迎請栴檀瑞像到燕京建水陸會七晝夜安奉于閔忠寺供養凡住十二年。
(乙卯) 金熙宗立(名亶。元名曷刺。馬太祖嫡孫。宗浚之子。治十四年。完顏亮弒之)。
(二) 西夏大德元年。
法師蘇陀室利。西竺人也。特禮文殊於五臺。善閑咒術能通利。神異頗多。帝彌加重。時羽士蕭真人亦高士也。技術難問。皆為師伏。於是稽首后違世已。金國唐括相公贊其真曰。似似是是(或云奇哉師子)蘇陀室利西竺來游一百八歲。雪色連腮碧光溢臂。內蘊真慈外現可畏。在閔宗朝連陰不霽。特詔登壇咒龍落地。赭色伽黎后妃親制。施內藏財度僧起寺。人半信疑。佛陀波利借路重來五峰游禮。峨五佛冠。曼殊何異。圓滿月面色非紅粹。真人蕭生遙瞻拜跪。
(三) 紹興五年八月五日。圓悟禪師示寂。諱克勤。字無著。彭州崇寧駱氏子。依妙寂院自省落髮受具。游成都從圓明敏行大師學經論窺其奧。以為不足恃。謁昭覺勝公問心法。久之出關。見真如哲公
【現代漢語翻譯】 現代漢語譯本 (庚戌) 從正月開始，皇帝前往溫州的江心，將該地改名為龍翔，東邊的樓閣改名為浴日，皇帝的墨寶光輝照耀。 革除了林靈素的舊居，改為資福教寺。 秦檜從金國回來，因為撻辣的意願而一心主張和議。 十二月，金人冊封劉豫為皇帝，國號為齊，年號改為阜昌。
(辛亥) 紹興元年。 張浚因為嫉妒才能而殺害了曲端，導致完全失去了陜西的土地。
金國迎請栴檀瑞像（Chandana image，旃檀木佛像）到達燕京，建造水陸法會七天七夜，安放在閔忠寺供養，總共住了十二年。
(乙卯) 金熙宗（Emperor Xizong of Jin）（名亶（Dan），原名曷刺（Hel刺），金太祖完顏阿骨打的嫡孫，宗峻的兒子，統治十四年，被完顏亮所弒殺）即位。
(二) 西夏大德元年。
法師蘇陀室利（Sudhasri），是西竺（Western India）人。他特別禮敬五臺山的文殊菩薩（Manjusri）。他擅長咒語，能夠通曉其利益。他顯現了很多神奇的事情，皇帝更加器重他。當時羽士蕭真人也是一位高士，他的技術深奧難測，都被蘇陀室利法師所折服。於是蕭真人和稽首拜師后就去世了。金國的唐括相公讚頌他的真容說：『似是而非（或者說是奇哉師子），蘇陀室利從西竺來遊歷，一百零八歲。雪白的顏色連著腮幫，碧綠的光芒溢滿手臂。內心蘊藏著真正的慈悲，外表顯現出令人敬畏。在閔宗（Emperor Minzong）朝代，連日陰雨不放晴，特別詔令蘇陀室利登壇唸咒，龍就落到地上。赭色的袈裟是后妃親自製作的，施捨內藏的財物，讓僧人建造寺廟。人們半信半疑。佛陀波利（Buddhapali）再次借路前來，在五臺山遊歷禮拜。頭戴五佛冠，和文殊菩薩有什麼區別呢？圓滿的月亮臉龐，顏色並非紅潤。真人蕭生遙遠地瞻仰跪拜。』
(三) 紹興五年八月五日，圓悟禪師（Zen Master Yuanwu）示寂。法諱克勤（Keqin），字無著（Wuzhuo），彭州崇寧駱氏的兒子。依靠妙寂院的自省落髮受戒。遊歷成都，跟隨圓明敏行大師（Master Yuanming Minxing）學習經論，窺探其中的奧妙，認為不值得依賴。拜見昭覺勝公（Sheng Gong of Zhaojue Temple）請教心法，很久之後才出關。見到了真如哲公（Zhenru Zhegong）。
【English Translation】 English version (Gengxu Year) From the first month, the Emperor went to Jiangxin in Wenzhou, renaming the place Longxiang (Dragon Soaring) and the eastern pavilion Yuri (Bathing in the Sun). The Emperor's calligraphy shone brilliantly. The former residence of Lin Lingsu was converted into Zifu Temple. Qin Hui returned from Jin (Jurchen Dynasty), intent on advocating peace talks due to Tatar's wishes. In December, the Jurchens enthroned Liu Yu as Emperor, establishing the state of Qi, and changing the era name to Fuchang.
(Xinhai Year) The first year of Shaoxing era. Zhang Jun, out of jealousy, killed Qu Duan, resulting in the complete loss of the land of Shaanxi.
The Jin Dynasty welcomed the Chandana image (Sandalwood image) to Yanjing (present-day Beijing), held a Water and Land Dharma Assembly for seven days and nights, and enshrined it in Minzhong Temple for twelve years.
(Yimao Year) Emperor Xizong of Jin (personal name Dan, originally Hel刺, the legitimate grandson of Emperor Taizu of Jin, son of Zongjun, reigned for fourteen years, and was assassinated by Wanyan Liang) ascended the throne.
(Two) The first year of the Dade era of Western Xia.
The Dharma Master Sudhasri, was a native of Western India. He especially revered Manjusri (Bodhisattva of Wisdom) at Mount Wutai. He was skilled in mantras and understood their benefits. He manifested many miraculous events, and the Emperor valued him even more. At that time, the Taoist Xiao Zhenren (Xiao the Realized Person) was also a noble man, whose skills were profound and difficult to fathom, but he was subdued by Dharma Master Sudhasri. Thereupon, Xiao Zhenren bowed and became a disciple before passing away. Tang Kuo, a high official of the Jin Dynasty, praised his true form, saying: 'Similar yet dissimilar (or, wondrous lion), Sudhasri came from Western India, at the age of one hundred and eight. Snow-white color connected to his cheeks, emerald light overflowing from his arms. Within, he harbored true compassion; outwardly, he manifested awe-inspiring presence. During the reign of Emperor Minzong, continuous rain persisted without ceasing, so Sudhasri was specially ordered to ascend the altar and chant mantras, and the dragon fell to the ground. The ochre-colored kasaya (robe) was personally made by the Empress, who donated treasures from the inner treasury to have monks build temples. People were half-believing and half-doubting. Buddhapali (a monk) came again, traveling and paying homage at Mount Wutai. Wearing the Five Buddha Crown, how is he different from Manjusri? His face is like a full moon, his complexion not purely red. The Realized Person Xiao distantly gazed and prostrated.'
(Three) On the fifth day of the eighth month of the fifth year of the Shaoxing era, Zen Master Yuanwu passed away. His Dharma name was Keqin, his style name was Wuzhuo, and he was the son of the Luo family of Chongning, Pengzhou. He relied on Miaoji Temple for self-reflection, shaved his head, and received the precepts. He traveled to Chengdu and studied scriptures and treatises under Master Yuanming Minxing, glimpsing their mysteries, but considered them unreliable. He visited Sheng Gong of Zhaojue Temple to inquire about the Dharma of the mind, and after a long time, he left the mountain. He met Zhenru Zhegong.
。頗有省。時慶藏主眾推飽參。尤善洞下宗旨。師從之盡其要。嘗謁東林照覺。頃之謂慶曰。東林平實而已。往見太平演道者。師恃豪辨與之爭鋒。演曰。是可以敵生死乎。他日涅槃堂孤光獨照時。自驗看。以不合辭去。抵蘇州定惠。疾病幾死。因念疇昔所參俱無驗。獨老演不吾欺。會病間即日束包而返。演喜其再來。容為侍者。值漕使陳君入山問法。演誦小艷詩云。頻呼小玉元無事。只要檀郎認得聲。師侍側忽大悟。即以告演。演詰之。師曰。今日真喪目前機也。演喜曰。吾宗有汝。自茲高枕矣。師因以是事語佛鑒勤。勤未之信。師曰。昔云。高麗打鐵火星爆。吾指頭初謂建立語。今乃果然。勤愕然無對。時佛眼禪師尚少。師每事必旁發之。二公后皆大徹。由是演門二勤一遠。聲價籍甚。叢林謂之三杰。演遷五祖師執寺務方建東廚當庭有嘉樹。演曰。樹子縱礙不可伐。師伐之。演震怒舉杖逐師。師走辟。忽猛省曰。此臨濟用處耳。遂接其杖曰。老賊我識得你也。演大笑而去。自爾命分座說法。崇寧初以母老歸蜀。出世昭覺。久之謝去。于荊州見丞相張無盡談華嚴要妙。逞辭婉雅玄旨通貫。無盡不覺前席。師曰。此真境與宗門旨趣何如。無盡曰。當不別。師曰。有甚交涉。無盡意不平。師徐曰。古云。不見一色始是半
{ "translations": [ "頗有領悟。當時慶藏主被大眾推舉為飽參之人，尤其擅長洞下宗的宗旨。法演禪師跟隨他學習，窮盡其要義。曾經拜訪東林照覺禪師。不久后，法演禪師對慶藏主說：『東林禪師的教法平實而已。』於是前往拜見太平演道禪師。法演禪師仗恃自己口才犀利，與之爭辯。演道禪師說：『這能抵擋生死嗎？』後來在涅槃堂孤光獨照時，自己驗證所學，覺得不合，於是告辭離開。到達蘇州定惠寺時，生病幾乎要死了。因此想到過去所參學的，都沒有應驗，只有老演道禪師沒有欺騙我。等到病好后，立即收拾行裝返回。演道禪師很高興他再次到來，容許他做侍者。當時漕使陳君入山問法，演道禪師吟誦小艷詩說：『頻呼小玉元無事，只要檀郎認得聲。』法演禪師在旁邊侍候，忽然大悟。立即將此事告訴演道禪師。演道禪師詰問他。法演禪師說：『今日真喪目前機也。』演道禪師高興地說：『吾宗有汝，自茲高枕矣。』法演禪師因此將此事告訴佛鑒勤禪師。佛鑒勤禪師不相信。法演禪師說：『昔云。高麗打鐵火星爆。吾指頭初謂建立語。今乃果然。』佛鑒勤禪師愕然無對。當時佛眼禪師還很年輕，法演禪師每件事都從旁啓發他。這兩位禪師後來都大徹大悟。因此演道禪師門下有二勤一遠（佛鑒勤、佛眼遠），聲名非常顯赫。叢林中稱他們為三杰。演道禪師遷往五祖寺，法演禪師主持寺務，剛要建造東廚，庭院中有一棵嘉樹。演道禪師說：『樹子縱礙不可伐。』法演禪師砍掉了它。演道禪師震怒，舉起禪杖追趕法演禪師。法演禪師躲避。忽然猛然醒悟說：『此臨濟用處耳。』於是接過禪杖說：『老賊我識得你也。』演道禪師大笑而去。從此命令法演禪師分座說法。崇寧初年，因為母親年老而返回四川。出世在昭覺寺。很久之後謝絕離去。在荊州會見丞相張無盡，談論華嚴要妙，言辭婉轉優雅，玄妙的旨意貫通。張無盡不知不覺地向前移動座位。法演禪師說：『此真境與宗門旨趣何如。』張無盡說：『當不別。』法演禪師說：『有甚交涉。』張無盡意不平。法演禪師慢慢地說：『古云。不見一色始是半。』", "頗有省 (pō yǒu xǐng): 頗，稍微；有，有；省，領悟。指稍微有所領悟。", "時慶藏主眾推飽參 (shí qìng zàng zhǔ zhòng tuī bǎo cān): 時，當時；慶藏主，人名；眾，大眾；推，推舉；飽參，指參禪已久，領悟較深的人。", "尤善洞下宗旨 (yóu shàn dòng xià zōng zhǐ): 尤，尤其；善，擅長；洞下宗旨，指禪宗洞山良價一派的宗旨。", "師從之盡其要 (shī cóng zhī jìn qí yào): 師，法演禪師；從，跟隨；之，指慶藏主；盡，窮盡；其，他的；要，要義。", "嘗謁東林照覺 (cháng yè dōng lín zhào jué): 嘗，曾經；謁，拜訪；東林照覺，人名，禪師。", "頃之謂慶曰 (qǐng zhī wèi qìng yuē): 頃之，不久之後；謂，對...說；慶，指慶藏主；曰，說。", "東林平實而已 (dōng lín píng shí ér yǐ): 東林，指東林照覺禪師；平實，平淡樸實；而已，罷了。", "往見太平演道者 (wǎng jiàn tài píng yǎn dào zhě): 往，前往；見，拜見；太平演道，人名，禪師；者，...的人。", "師恃豪辨與之爭鋒 (shī shì háo biàn yǔ zhī zhēng fēng): 師，法演禪師；恃，依仗；豪辨，口才犀利；與，和；之，指太平演道禪師；爭鋒，爭辯。", "演曰是可以敵生死乎 (yǎn yuē shì kě yǐ dí shēng sǐ hū): 演，指太平演道禪師；曰，說；是，這；可以，能夠；敵，抵擋；生死，生死輪迴；乎，嗎？", "他日涅槃堂孤光獨照時 (tā rì niè pán táng gū guāng dú zhào shí): 他日，後來；涅槃堂，寺廟中的建築；孤光獨照，指獨自反省；時，時候。", "自驗看以不合辭去 (zì yàn kàn yǐ bù hé cí qù): 自，自己；驗看，驗證所學；以，因為；不合，不符合；辭去，告辭離開。", "抵蘇州定惠疾病幾死 (dǐ sū zhōu dìng huì jí bìng jǐ sǐ): 抵，到達；蘇州定惠，地名，寺廟；疾病，生病；幾死，幾乎要死了。", "因念疇昔所參俱無驗 (yīn niàn chóu xī suǒ cān jù wú yàn): 因，因此；念，想到；疇昔，過去；所參，所參學的；俱，都；無驗，沒有應驗。", "獨老演不吾欺 (dú lǎo yǎn bù wú qī): 獨，只有；老演，指太平演道禪師；不吾欺，沒有欺騙我。", "會病間即日束包而返 (huì bìng jiān jí rì shù bāo ér fǎn): 會，等到；病間，病好；即日，立即；束包，收拾行裝；而，就；返，返回。", "演喜其再來容為侍者 (yǎn xǐ qí zài lái róng wèi shì zhě): 演，指太平演道禪師；喜，高興；其，他；再來，再次到來；容，容許；為，做；侍者，服侍的人。", "值漕使陳君入山問法 (zhí cáo shǐ chén jūn rù shān wèn fǎ): 值，當時；漕使陳君，人名，官職；入山，進入山中；問法，請教佛法。", "演誦小艷詩云 (yǎn sòng xiǎo yàn shī yún): 演，指太平演道禪師；誦，吟誦；小艷詩，指內容比較風情的詩；云，說。", "頻呼小玉元無事只要檀郎認得聲 (pín hū xiǎo yù yuán wú shì zhǐ yào tán láng rèn dé shēng): 頻呼小玉元無事，只要檀郎認得聲，詩句，意思是：頻繁地呼喚小玉，本來沒有什麼事，只要情郎能夠聽出我的聲音。", "師侍側忽大悟 (shī shì cè hū dà wù): 師，法演禪師；侍側，在旁邊侍候；忽，忽然；大悟，徹底領悟。", "即以告演 (jí yǐ gào yǎn): 即，立即；以，把；告，告訴；演，指太平演道禪師。", "演詰之 (yǎn jié zhī): 演，指太平演道禪師；詰，詰問；之，指法演禪師。", "師曰今日真喪目前機也 (shī yuē jīn rì zhēn sàng mù qián jī yě): 師，法演禪師；曰，說；今日，今天；真，真的；喪，失去；目前機，指當下的機鋒；也，語氣詞。", "演喜曰吾宗有汝自茲高枕矣 (yǎn xǐ yuē wú zōng yǒu rǔ zì zī gāo zhěn yǐ): 演，指太平演道禪師；喜，高興；曰，說；吾宗，我的宗派；有汝，有你；自茲，從此；高枕，高枕無憂；矣，語氣詞。", "師因以是事語佛鑒勤 (shī yīn yǐ shì shì yǔ fó jiàn qín): 師，法演禪師；因，因此；以，把；是事，這件事；語，告訴；佛鑒勤，人名，禪師。", "勤未之信 (qín wèi zhī xìn): 勤，指佛鑒勤禪師；未，不；之，指這件事；信，相信。", "師曰昔云高麗打鐵火星爆吾指頭初謂建立語今乃果然 (shī yuē xī yún gāo lí dǎ tiě huǒ xīng bào wú zhǐ tóu chū wèi jiàn lì yǔ jīn nǎi guǒ rán): 師，法演禪師；曰，說；昔云，以前說過；高麗打鐵火星爆，比喻突然領悟；吾指頭初謂建立語，我當初以為是建立的言語；今乃果然，現在果然如此。", "勤愕然無對 (qín è rán wú duì): 勤，指佛鑒勤禪師；愕然，驚訝的樣子；無對，無言以對。", "時佛眼禪師尚少 (shí fó yǎn chán shī shàng shǎo): 時，當時；佛眼禪師，人名，禪師；尚少，還很年輕。", "師每事必旁發之 (shī měi shì bì páng fā zhī): 師，法演禪師；每事，每件事；必，一定；旁發之，從旁啓發他。", "二公后皆大徹 (èr gōng hòu jiē dà chè): 二公，指佛鑒勤禪師和佛眼禪師；后，後來；皆，都；大徹，大徹大悟。", "由是演門二勤一遠聲價籍甚 (yóu shì yǎn mén èr qín yī yuǎn shēng jià jí shèn): 由是，因此；演門，指太平演道禪師門下；二勤一遠，指佛鑒勤禪師和佛眼遠禪師；聲價籍甚，聲名非常顯赫。", "叢林謂之三杰 (cóng lín wèi zhī sān jié): 叢林，指寺廟；謂之，稱他們為；三杰，指佛鑒勤禪師、佛眼遠禪師和法演禪師。", "演遷五祖師執寺務方建東廚當庭有嘉樹 (yǎn qiān wǔ zǔ shī zhí sì wù fāng jiàn dōng chú dāng tíng yǒu jiā shù): 演，指太平演道禪師；遷，遷往；五祖，指五祖寺；師，法演禪師；執寺務，主持寺務；方，剛要；建東廚，建造東廚；當庭，庭院中；有嘉樹，有一棵嘉樹。", "演曰樹子縱礙不可伐 (yǎn yuē shù zǐ zòng ài bù kě fá): 演，指太平演道禪師；曰，說；樹子，樹木；縱礙，即使阻礙；不可伐，不可以砍伐。", "師伐之 (shī fá zhī): 師，法演禪師；伐之，砍掉了它。", "演震怒舉杖逐師 (yǎn zhèn nù jǔ zhàng zhú shī): 演，指太平演道禪師；震怒，非常憤怒；舉杖，舉起禪杖；逐師，追趕法演禪師。", "師走辟 (shī zǒu bì): 師，法演禪師；走辟，躲避。", "忽猛省曰此臨濟用處耳 (hū měng xǐng yuē cǐ lín jì yòng chù ěr): 忽，忽然；猛省，猛然醒悟；曰，說；此，這；臨濟用處，指臨濟宗的棒喝；耳，語氣詞。", "遂接其杖曰老賊我識得你也 (suì jiē qí zhàng yuē lǎo zéi wǒ shí dé nǐ yě): 遂，於是；接其杖，接過禪杖；曰，說；老賊，老賊；我識得你也，我認出你了。", "演大笑而去 (yǎn dà xiào ér qù): 演，指太平演道禪師；大笑，大笑；而去，離開了。", "自爾命分座說法 (zì ěr mìng fēn zuò shuō fǎ): 自爾，從此；命，命令；分座說法，指禪師分座講法。", "崇寧初以母老歸蜀 (chóng níng chū yǐ mǔ lǎo guī shǔ): 崇寧初，崇寧年間初期；以，因為；母老，母親年老；歸蜀，返回四川。", "出世昭覺 (chū shì zhāo jué): 出世，指住持寺廟；昭覺，指昭覺寺。", "久之謝去 (jiǔ zhī xiè qù): 久之，很久之後；謝去，謝絕離去。", "于荊州見丞相張無盡談華嚴要妙 (yú jīng zhōu jiàn chéng xiàng zhāng wú jìn tán huá yán yào miào): 于，在；荊州，地名；見，會見；丞相張無盡，人名，官職；談華嚴要妙，談論華嚴經的要妙之處。", "逞辭婉雅玄旨通貫 (chěng cí wǎn yǎ xuán zhǐ tōng guàn): 逞辭，言辭；婉雅，婉轉優雅；玄旨，玄妙的旨意；通貫，貫通。", "無盡不覺前席 (wú jìn bù jué qián xí): 無盡，指張無盡；不覺，不知不覺；前席，向前移動座位。", "師曰此真境與宗門旨趣何如 (shī yuē cǐ zhēn jìng yǔ zōng mén zhǐ qù hé rú): 師，法演禪師；曰，說；此真境，指華嚴經的境界；與，和；宗門旨趣，指禪宗的旨趣；何如，怎麼樣？", "無盡曰當不別 (wú jìn yuē dāng bù bié): 無盡，指張無盡；曰，說；當不別，應當沒有區別。", "師曰有甚交涉 (shī yuē yǒu shén jiāo shè): 師，法演禪師；曰，說；有甚交涉，有什麼關係？", "無盡意不平 (wú jìn yì bù píng): 無盡，指張無盡；意不平，心裡不高興。", "師徐曰古云不見一色始是半 (shī xú yuē gǔ yún bù jiàn yī sè shǐ shì bàn): 師，法演禪師；徐，慢慢地；曰，說；古云，古人說；不見一色始是半，意思是：看不到任何顏色，才算是一半。" ], "english_translations": [ 'He had some understanding. At that time, Abbot Qing was recommended by the assembly as a well-versed practitioner, especially skilled in the principles of the Dongxia lineage. Dharma Yan followed him to study, exhausting its essentials. He once visited Donglin Zhaojue Chan Master. Soon after, Dharma Yan said to Qing: \'Donglin Chan Master\'s teachings are plain and simple.\' Then he went to see Taiping Yandao Chan Master. Dharma Yan relied on his sharp eloquence to argue with him. Yandao Chan Master said: \'Can this resist birth and death?\' Later, in the Nirvana Hall, when the solitary light shone, he verified what he had learned and felt it did not fit, so he bid farewell and left. When he arrived at Dinghui Temple in Suzhou, he became ill and almost died. Therefore, he thought that what he had practiced in the past had not been effective, only the old Yandao Chan Master had not deceived him. When he recovered from his illness, he immediately packed his bags and returned. Yandao Chan Master was very happy that he had come again and allowed him to be an attendant. At that time, the transport commissioner Chen Jun entered the mountain to ask about the Dharma. Yandao Chan Master recited a little love poem, saying: \'Frequently calling Xiaoyu is originally nothing, just wanting the lover to recognize the voice.\' Dharma Yan was serving beside him and suddenly had a great enlightenment. He immediately told Yandao Chan Master about this. Yandao Chan Master questioned him. Dharma Yan said: \'Today, I have truly lost the present opportunity.\' Yandao Chan Master happily said: \'Our sect has you, from now on I can rest easy.\' Dharma Yan therefore told this matter to Fojian Qin Chan Master. Fojian Qin Chan Master did not believe it. Dharma Yan said: \'It was said in the past: When Goryeo strikes iron, sparks burst out. I initially thought that my finger was establishing words. Now it is indeed so.\' Fojian Qin Chan Master was stunned and had no response. At that time, Chan Master Foyan was still young, and Dharma Yan always enlightened him from the side in everything. These two Chan Masters later both had great enlightenment. Therefore, under Yandao Chan Master, there were two Qins and one Yuan (Fojian Qin, Foyan Yuan), and their reputation was very prominent. The monastic community called them the Three Heroes. When Yandao Chan Master moved to Wuzu Temple, Dharma Yan presided over the temple affairs. He was about to build the eastern kitchen, and there was a beautiful tree in the courtyard. Yandao Chan Master said: \'The tree should not be cut down even if it is in the way.\' Dharma Yan cut it down. Yandao Chan Master was furious and raised his staff to chase Dharma Yan. Dharma Yan dodged. Suddenly, he suddenly realized and said: \'This is the use of Linji.\' Then he took the staff and said: \'Old thief, I recognize you.\' Yandao Chan Master laughed and left. From then on, he ordered Dharma Yan to give lectures from a separate seat. In the early years of Chongning, he returned to Sichuan because his mother was old. He appeared in the world at Zhaojue Temple. After a long time, he declined and left. In Jingzhou, he met Prime Minister Zhang Wujin and discussed the essentials of the Avatamsaka Sutra. His words were gentle and elegant, and the profound meaning was consistent. Zhang Wujin unconsciously moved his seat forward. Dharma Yan said: \'How is this true realm compared to the purpose of the Zen school?\' Zhang Wujin said: \'It should be no different.\' Dharma Yan said: \'What is the relationship?\' Zhang Wujin was unhappy. Dharma Yan slowly said: \'The ancients said: Not seeing a single color is only half.\'", "頗有省 (pō yǒu xǐng): 頗, slightly; 有, have; 省, understand. Refers to a slight understanding.", "時慶藏主眾推飽參 (shí qìng zàng zhǔ zhòng tuī bǎo cān): 時, at that time; 慶藏主, a person's name; 眾, the assembly; 推, recommend; 飽參, refers to someone who has practiced Zen for a long time and has a deep understanding.", "尤善洞下宗旨 (yóu shàn dòng xià zōng zhǐ): 尤, especially; 善, good at; 洞下宗旨, refers to the principles of the Caodong school of Zen.", "師從之盡其要 (shī cóng zhī jìn qí yào): 師, Dharma Yan; 從, follow; 之, refers to Qing Abbot; 盡, exhaust; 其, his; 要, essentials.", "嘗謁東林照覺 (cháng yè dōng lín zhào jué): 嘗, once; 謁, visit; 東林照覺, a person's name, a Chan Master.", "頃之謂慶曰 (qǐng zhī wèi qìng yuē): 頃之, soon after; 謂, say to...; 慶, refers to Qing Abbot; 曰, say.", "東林平實而已 (dōng lín píng shí ér yǐ): 東林, refers to Donglin Zhaojue Chan Master; 平實, plain and simple; 而已, that's all.", "往見太平演道者 (wǎng jiàn tài píng yǎn dào zhě): 往, go; 見, visit; 太平演道, a person's name, a Chan Master; 者, ...person.", "師恃豪辨與之爭鋒 (shī shì háo biàn yǔ zhī zhēng fēng): 師, Dharma Yan; 恃, rely on; 豪辨, sharp eloquence; 與, with; 之, refers to Taiping Yandao Chan Master; 爭鋒, argue.", "演曰是可以敵生死乎 (yǎn yuē shì kě yǐ dí shēng sǐ hū): 演, refers to Taiping Yandao Chan Master; 曰, say; 是, this; 可以, can; 敵, resist; 生死, birth and death; 乎, question particle.", "他日涅槃堂孤光獨照時 (tā rì niè pán táng gū guāng dú zhào shí): 他日, later; 涅槃堂, a building in the temple; 孤光獨照, refers to reflecting alone; 時, time.", "自驗看以不合辭去 (zì yàn kàn yǐ bù hé cí qù): 自, self; 驗看, verify what has been learned; 以, because; 不合, does not fit; 辭去, bid farewell and leave.", "抵蘇州定惠疾病幾死 (dǐ sū zhōu dìng huì jí bìng jǐ sǐ): 抵, arrive; 蘇州定惠, a place name, a temple; 疾病, get sick; 幾死, almost die.", "因念疇昔所參俱無驗 (yīn niàn chóu xī suǒ cān jù wú yàn): 因, therefore; 念, think; 疇昔, past; 所參, what has been practiced; 俱, all; 無驗, no effect.", "獨老演不吾欺 (dú lǎo yǎn bù wú qī): 獨, only; 老演, refers to Taiping Yandao Chan Master; 不吾欺, did not deceive me.", "會病間即日束包而返 (huì bìng jiān jí rì shù bāo ér fǎn): 會, wait until; 病間, recover from illness; 即日, immediately; 束包, pack bags; 而, then; 返, return.", "演喜其再來容為侍者 (yǎn xǐ qí zài lái róng wèi shì zhě): 演, refers to Taiping Yandao Chan Master; 喜, happy; 其, he; 再來, come again; 容, allow; 為, be; 侍者, attendant.", "值漕使陳君入山問法 (zhí cáo shǐ chén jūn rù shān wèn fǎ): 值, at that time; 漕使陳君, a person's name, an official position; 入山, enter the mountain; 問法, ask about the Dharma.", "演誦小艷詩云 (yǎn sòng xiǎo yàn shī yún): 演, refers to Taiping Yandao Chan Master; 誦, recite; 小艷詩, refers to a poem with amorous content; 云, say.", "頻呼小玉元無事只要檀郎認得聲 (pín hū xiǎo yù yuán wú shì zhǐ yào tán láng rèn dé shēng): Frequently calling Xiaoyu is originally nothing, just wanting the lover to recognize the voice, a line of poetry.", "師侍側忽大悟 (shī shì cè hū dà wù): 師, Dharma Yan; 侍側, serving beside; 忽, suddenly; 大悟, great enlightenment.", "即以告演 (jí yǐ gào yǎn): 即, immediately; 以, take; 告, tell; 演, refers to Taiping Yandao Chan Master.", "演詰之 (yǎn jié zhī): 演, refers to Taiping Yandao Chan Master; 詰, question; 之, refers to Dharma Yan.", "師曰今日真喪目前機也 (shī yuē jīn rì zhēn sàng mù qián jī yě): 師, Dharma Yan; 曰, say; 今日, today; 真, truly; 喪, lose; 目前機, refers to the present opportunity; 也, particle.", "演喜曰吾宗有汝自茲高枕矣 (yǎn xǐ yuē wú zōng yǒu rǔ zì zī gāo zhěn yǐ): 演, refers to Taiping Yandao Chan Master; 喜, happy; 曰, say; 吾宗, my sect; 有汝, have you; 自茲, from now on; 高枕, rest easy; 矣, particle.", "師因以是事語佛鑒勤 (shī yīn yǐ shì shì yǔ fó jiàn qín): 師, Dharma Yan; 因, therefore; 以, take; 是事, this matter; 語, tell; 佛鑒勤, a person's name, a Chan Master.", "勤未之信 (qín wèi zhī xìn): 勤, refers to Fojian Qin Chan Master; 未, not; 之, refers to this matter; 信, believe.", "師曰昔云高麗打鐵火星爆吾指頭初謂建立語今乃果然 (shī yuē xī yún gāo lí dǎ tiě huǒ xīng bào wú zhǐ tóu chū wèi jiàn lì yǔ jīn nǎi guǒ rán): 師, Dharma Yan; 曰, say; 昔云, it was said in the past; Goryeo strikes iron, sparks burst out, a metaphor for sudden enlightenment; 吾指頭初謂建立語, I initially thought that my finger was establishing words; 今乃果然, now it is indeed so.", "勤愕然無對 (qín è rán wú duì): 勤, refers to Fojian Qin Chan Master; 愕然, surprised; 無對, speechless.", "時佛眼禪師尚少 (shí fó yǎn chán shī shàng shǎo): 時, at that time; 佛眼禪師, a person's name, a Chan Master; 尚少, still young.", "師每事必旁發之 (shī měi shì bì páng fā zhī): 師, Dharma Yan; 每事, everything; 必, must; 旁發之, enlighten him from the side.", "二公后皆大徹 (èr gōng hòu jiē dà chè): 二公, refers to Fojian Qin Chan Master and Foyan Chan Master; 后, later; 皆, all; 大徹, great enlightenment.", "由是演門二勤一遠聲價籍甚 (yóu shì yǎn mén èr qín yī yuǎn shēng jià jí shèn): 由是, therefore; 演門, refers to the disciples of Taiping Yandao Chan Master; 二勤一遠, refers to Fojian Qin Chan Master and Foyan Yuan Chan Master; 聲價籍甚, very famous.", "叢林謂之三杰 (cóng lín wèi zhī sān jié): 叢林, refers to the temple; 謂之, call them; 三杰, the Three Heroes, refers to Fojian Qin Chan Master, Foyan Yuan Chan Master, and Dharma Yan.", "演遷五祖師執寺務方建東廚當庭有嘉樹 (yǎn qiān wǔ zǔ shī zhí sì wù fāng jiàn dōng chú dāng tíng yǒu jiā shù): 演, refers to Taiping Yandao Chan Master; 遷, move to; 五祖, refers to Wuzu Temple; 師, Dharma Yan; 執寺務, preside over temple affairs; 方, just about to; 建東廚, build the eastern kitchen; 當庭, in the courtyard; 有嘉樹, there is a beautiful tree.", "演曰樹子縱礙不可伐 (yǎn yuē shù zǐ zòng ài bù kě fá): 演, refers to Taiping Yandao Chan Master; 曰, say; 樹子, tree; 縱礙, even if it is in the way; 不可伐, cannot be cut down.", "師伐之 (shī fá zhī): 師, Dharma Yan; 伐之, cut it down.", "演震怒舉杖逐師 (yǎn zhèn nù jǔ zhàng zhú shī): 演, refers to Taiping Yandao Chan Master; 震怒, very angry; 舉杖, raise the staff; 逐師, chase Dharma Yan.", "師走辟 (shī zǒu bì): 師, Dharma Yan; 走辟, dodge.", "忽猛省曰此臨濟用處耳 (hū měng xǐng yuē cǐ lín jì yòng chù ěr): 忽, suddenly; 猛省, suddenly realize; 曰, say; 此, this; 臨濟用處, refers to the Linji school's use of shouts and blows; 耳, particle.", "遂接其杖曰老賊我識得你也 (suì jiē qí zhàng yuē lǎo zéi wǒ shí dé nǐ yě): 遂, then; 接其杖, take the staff; 曰, say; 老賊, old thief; 我識得你也, I recognize you.", "演大笑而去 (yǎn dà xiào ér qù): 演, refers to Taiping Yandao Chan Master; 大笑, laugh; 而去, leave.", "自爾命分座說法 (zì ěr mìng fēn zuò shuō fǎ): 自爾, from then on; 命, order; 分座說法, refers to a Chan Master giving lectures from a separate seat.", "崇寧初以母老歸蜀 (chóng níng chū yǐ mǔ lǎo guī shǔ): 崇寧初, the early years of Chongning; 以, because; 母老, mother is old; 歸蜀, return to Sichuan.", "出世昭覺 (chū shì zhāo jué): 出世, refers to presiding over a temple; 昭覺, refers to Zhaojue Temple.", "久之謝去 (jiǔ zhī xiè qù): 久之, after a long time; 謝去, decline and leave.", "于荊州見丞相張無盡談華嚴要妙 (yú jīng zhōu jiàn chéng xiàng zhāng wú jìn tán huá yán yào miào): 于, in; 荊州, a place name; 見, meet; 丞相張無盡, a person's name, an official position; 談華嚴要妙, discuss the essentials of the Avatamsaka Sutra.", "逞辭婉雅玄旨通貫 (chěng cí wǎn yǎ xuán zhǐ tōng guàn): 逞辭, words; 婉雅, gentle and elegant; 玄旨, profound meaning; 通貫, consistent.", "無盡不覺前席 (wú jìn bù jué qián xí): 無盡, refers to Zhang Wujin; 不覺, unconsciously; 前席, move the seat forward.", "師曰此真境與宗門旨趣何如 (shī yuē cǐ zhēn jìng yǔ zōng mén zhǐ qù hé rú): 師, Dharma Yan; 曰, say; 此真境, refers to the realm of the Avatamsaka Sutra; 與, and; 宗門旨趣, refers to the purpose of the Zen school; 何如, how is it?", "無盡曰當不別 (wú jìn yuē dāng bù bié): 無盡, refers to Zhang Wujin; 曰, say; 當不別, should be no different.", "師曰有甚交涉 (shī yuē yǒu shén jiāo shè): 師, Dharma Yan; 曰, say; 有甚交涉, what is the relationship?", "無盡意不平 (wú jìn yì bù píng): 無盡, refers to Zhang Wujin; 意不平, unhappy.", "師徐曰古云不見一色始是半 (shī xú yuē gǔ yún bù jiàn yī sè shǐ shì bàn): 師, Dharma Yan; 徐, slowly; 曰, say; 古云, the ancients said; 不見一色始是半, means: not seeing a single color is only half." ] }
提。更知有全提時節。若透徹方見德山臨濟用處。無盡翻然悟曰。固嘗疑雪竇大冶精金之語。今方知渠無摸索處。師嘗有頌云。頂門直下轟霹靂。針出膏肓必死疾。偶與丞相意會。無盡喜曰。每懼祖道寖微。今所謂見方袍管夷吾也。澧州刺史請住夾山。未幾遷湘西道林初潭師周公因提舉劉直孺愿見師至是皮相之不甚為禮。及見開堂提唱妙絕意表。始增敬焉。政和末有。
旨移金陵蔣山。法道大振。僧問。如何是實際理地。曰何不向未問已前薦取。僧曰。未問已前如何薦。師曰。相隨來也。進云。快便難逢。更借一問。曰。忘前失后。進云。若論此事如擊石火。只如未相見時如何。師曰。三千里外亦逢渠。曰。恁么則聲色外與師相見。答曰。穿卻鼻孔。問。忠臣不畏死。故能立天下之大名。勇士不顧生。故能立天下之大事。未審衲僧家又作么生。師曰。威震寰區未為分外。曰。恁么則坐斷十方壁立千仞。師曰。看箭。問。不落因果不昧因果。是同是別。師曰。兩個金剛圈。曰。溈山撼門三下又作么生。師曰。不是同途者。知音不舉來。嘗示眾云。恁么恁么雙明。不恁么不恁么雙暗。不恁么中卻恁么。暗裡隱明。恁么中卻不恁么。明中隱暗。只如和座子掇卻許多建立恁么犯手傷鋒。且道喚作什麼。到這裡。高而無上
【現代漢語翻譯】 現代漢語譯本：提。更要知道有完全提持的時節。如果能透徹理解，才能明白德山（Deshan）和臨濟（Linji）的用心之處。無盡（Wujin）忽然醒悟說：『我一直懷疑雪竇（Xuedou）所說的大冶精金，現在才知道他沒有摸索的地方。』 師父曾經有頌詞說：『頂門直下轟霹靂，針出膏肓必死疾。』 偶然與丞相意會。無盡高興地說：『我一直擔心祖道衰微，現在所謂見到了方袍管夷吾（Fangpao Guan Yiwu）啊。』 澧州（Lizhou）刺史請師父住持夾山（Jiashan）。不久，師父遷往湘西（Xiangxi）道林（Daolin）。當初潭師（Chutan）因為提舉劉直孺（Liu Zhiru）想見師父，所以對他不太禮貌。等到見到師父開堂說法，提唱的內容妙絕意表，才開始增加敬意。政和（Zhenghe）末年， 旨意調往金陵（Jinling）蔣山（Jiangshan）。佛法大為興盛。有僧人問：『什麼是實際理地？』 師父說：『為什麼不向未問之前就薦取？』 僧人說：『未問之前如何薦取？』 師父說：『相隨來也。』 僧人進言說：『快便難逢，更借一問。』 師父說：『忘前失后。』 僧人進言說：『若論此事如擊石火，只如未相見時如何？』 師父說：『三千里外亦逢渠。』 僧人說：『這樣說來，在聲色之外與師父相見？』 師父回答說：『穿卻鼻孔。』 僧人問：『忠臣不畏死，故能立天下之大名；勇士不顧生，故能立天下之大事。未審衲僧家又作么生？』 師父說：『威震寰區未為分外。』 僧人說：『這樣說來，坐斷十方壁立千仞。』 師父說：『看箭。』 僧人問：『不落因果不昧因果，是同是別？』 師父說：『兩個金剛圈。』 僧人說：『溈山（Weishan）撼門三下又作么生？』 師父說：『不是同途者，知音不舉來。』 師父曾經向大眾開示說：『恁么恁么雙明，不恁么不恁么雙暗，不恁么中卻恁么，暗裡隱明，恁么中卻不恁么，明中隱暗。』 只是和座子掇卻許多建立恁么犯手傷鋒，且道喚作什麼？到這裡，高而無上。
【English Translation】 English version: Raising. It is even more important to know the moment of complete raising. Only through thorough understanding can one comprehend the intentions of Deshan (德山, a Zen master) and Linji (臨濟, a Zen master). Wujin (無盡, a person's name) suddenly realized and said, 'I have always doubted Xuedou's (雪竇, a Zen master) words about the great smelting of refined gold, but now I know that he has no place to grope.' The master once had a verse saying, 'A thunderbolt strikes straight down from the crown of the head, a needle drawn from the vital region is a fatal disease.' He happened to agree with the Prime Minister. Wujin happily said, 'I have always worried about the decline of the ancestral way, but now I have seen the 'Fangpao Guan Yiwu (方袍管夷吾, literally 'robe-wearing Guan Zhong', referring to a capable person)'!' The prefect of Lizhou (澧州, a place name) invited the master to reside at Jiashan (夾山, a mountain name). Soon after, the master moved to Daolin (道林, a temple name) in Xiangxi (湘西, a place name). Initially, because the commissioner Liu Zhiru (劉直孺, a person's name) wanted to see the master, Chutan (初潭, a monk's name) was not very polite to him. But when he saw the master's opening sermon, the content of the raising was wonderfully beyond expectation, and he began to increase his respect. At the end of the Zhenghe (政和, an era name) period, An imperial decree transferred him to Jiangshan (蔣山, a mountain name) in Jinling (金陵, a place name). The Dharma way greatly flourished. A monk asked, 'What is the actual ground of principle?' The master said, 'Why not directly recognize it before asking?' The monk said, 'How to recognize it before asking?' The master said, 'It comes along with you.' The monk further said, 'Quickness is hard to come by, may I ask another question?' The master said, 'Forget the past and lose the future.' The monk further said, 'If we talk about this matter, it is like striking a stone for fire, but what about before we met?' The master said, 'Even three thousand miles away, you will meet him.' The monk said, 'In that case, I meet the master outside of sound and form?' The master replied, 'Pierce through your nostrils.' A monk asked, 'A loyal minister is not afraid of death, therefore he can establish great fame under heaven; a brave warrior does not care for life, therefore he can establish great deeds under heaven. What about the monks?' The master said, 'Awe-inspiring the world is not beyond their duty.' The monk said, 'In that case, they cut off the ten directions and stand like a wall of ten thousand feet.' The master said, 'Watch the arrow.' A monk asked, 'Not falling into cause and effect, not being ignorant of cause and effect, are they the same or different?' The master said, 'Two vajra circles.' The monk said, 'What about Weishan (溈山, a Zen master) shaking the door three times?' The master said, 'They are not on the same path, an understanding friend does not bring it up.' The master once instructed the assembly, 'Thus, thus, doubly clear; not thus, not thus, doubly dark; in not thus, yet thus, darkness hides clarity; in thus, yet not thus, clarity hides darkness.' Just like the abbot and the assembly discarding so many establishments, thus offending the hand and injuring the edge, what should it be called? Arriving here, it is high and unsurpassed.
。深而無底。旁盡虛空際。中極鄰虛塵。凈裸裸赤灑灑。是個無底缽盂無影杖子。熊耳山前少林峰下。老胡九年冷湫湫地守這閑傢俱。深雪之中直得情忘意遣理盡見除。方有一個承當。且道雙明雙暗雙放雙收。是建立是平常。總不與么也未。是極則處。且作么生是極則處。擘開華岳連天秀。放出黃河輥底流。宣和中詔住東都天寧 太上在康邸。屢請宣揚。有偈云。至簡至易。至尊至貴。往來千聖頂𩕳頭。世出世間不思議。然是時欽宗在東宮。師對太上預有至尊之讖。建炎改元。宰相李伯紀表住金山駕幸維揚。有詔徴見顧問西竺道要。對曰。陛下以孝心理天下。西竺法以一心統萬殊。真俗雖異一心初無間然。太上大悅。賜號圓悟禪師。乞云居山歸老。朝廷厚贐其行。至云居之明年。復歸于蜀。太師王伯紹迎居昭覺。紹興五年八月五日示疾。將終。侍者持筆求頌。書曰。已徹無功。不必留頌。聊示應緣。珍重珍重。擲筆而化。春秋七十有三。坐五十五夏。謚真覺禪師。塔曰寂照。
(丙辰) 五月收免丁錢○(徽宗兇聞至。以乙卯四月崩)。
(四) 平江虎丘隆禪師入寂。諱紹隆。和州含山縣人。生時歧嶷。九歲出家依縣之佛惠院。又六歲削髮受具。又五歲而束包曳杖。飄然有四方之志。首謁長蘆凈照禪師
【現代漢語翻譯】 現代漢語譯本： 深邃而沒有底。旁邊窮盡虛空，中間緊鄰虛塵。清凈裸露，赤條條灑脫，這是一個沒有底的缽盂，沒有影子的枴杖。在熊耳山前，少林峰下，老胡（指達摩，Bodhidharma）九年冷清清地守護著這些閑置的器具。在深雪之中，直至情忘意遣，理盡見除，才有一個承擔。那麼，雙明雙暗，雙放雙收，是建立還是平常？總不是這樣吧？是極則之處。那麼，怎樣才是極則之處？劈開華山，連線天際的秀麗，放出黃河，翻滾在河底奔流。宣和年間，奉詔住在東都天寧寺。太上皇（指宋徽宗，Emperor Huizong of Song）在康邸時，多次請求宣揚佛法。有偈語說：『至簡至易，至尊至貴，往來於千聖的頭頂，世間和出世間都不可思議。』然而當時欽宗（Emperor Qinzong of Song）還在東宮，禪師對太上皇預言了至尊的徵兆。建炎改元，宰相李伯紀上表請禪師住持金山寺，皇帝駕臨維揚，有詔征見，顧問西竺（印度）的道要。禪師回答說：『陛下以孝心治理天下，西竺的佛法以一心統攝萬殊。真諦和俗諦雖然不同，但一心最初沒有間隔。』太上皇非常高興，賜號圓悟禪師。禪師請求回云居山養老，朝廷給予豐厚的資助。到云居山的第二年，又回到四川。太師王伯紹迎接禪師住在昭覺寺。紹興五年八月五日，禪師示現疾病，將要圓寂。侍者拿著筆請求禪師留下遺偈。禪師寫道：『已經徹悟無功，不必留下遺頌，姑且示現應緣，珍重，珍重。』寫完擲筆而逝。享年七十三歲，坐禪五十五年。謚號真覺禪師，塔名為寂照。
（丙辰年）五月，免除百姓的丁錢。（徽宗駕崩的訊息傳來，在乙卯年四月駕崩）。
（四）平江虎丘隆禪師圓寂。法名紹隆，和州含山縣人。出生時就顯得與衆不同，九歲出家，依附於縣裡的佛惠院。又過了六年剃度受戒，又過了五年，就收拾行裝，飄然有四方遊歷的志向。首先拜謁了長蘆凈照禪師。
【English Translation】 English version: Profound and without bottom. Extending to the edge of the void in all directions, reaching the limit of the finest dust in the middle. Pure, naked, and unconstrained, it is a bottomless alms bowl and a shadowless staff. Before Mount Xiong'er, beneath Shaolin Peak, old Hu (Bodhidharma) coldly guarded these idle tools for nine years. In the deep snow, until emotions are forgotten, intentions are dismissed, principles are exhausted, and views are eliminated, then there is an acceptance. So, are the dual brightness and darkness, the dual release and retraction, establishment or ordinariness? It's not always like that, is it? It is the ultimate point. Then, how is it the ultimate point? Split open Mount Hua, connecting the beauty of the sky, release the Yellow River, rolling and flowing at the bottom of the river. During the Xuanhe era, he was ordered to reside at Tianning Temple in the Eastern Capital. The Retired Emperor (Emperor Huizong of Song) at Kang Residence repeatedly requested him to propagate the Dharma. There is a verse saying: 'Utterly simple and easy, supremely honored and noble, coming and going on the crowns of a thousand sages, inconceivable in both the mundane and supramundane realms.' However, at that time, Emperor Qinzong (Emperor Qinzong of Song) was still in the Eastern Palace, and the Chan master had already predicted the sign of the supreme for the Retired Emperor. In the first year of the Jianyan era, Prime Minister Li Boji requested him to reside at Jinshan Temple. The Emperor visited Weiyang and summoned him for an audience, consulting him on the essentials of the Western Land (India). The Chan master replied: 'Your Majesty governs the empire with filial piety, and the Buddha-dharma of the Western Land unifies all differences with one mind. Although truth and convention are different, the one mind initially has no separation.' The Retired Emperor was very pleased and bestowed upon him the title of Chan Master Yuanwu. The Chan master requested to return to Mount Yunju to retire, and the court provided generous assistance. In the second year after arriving at Mount Yunju, he returned to Sichuan. Grand Preceptor Wang Boshao welcomed the Chan master to reside at Zhaojue Temple. On the fifth day of the eighth month of the fifth year of the Shaoxing era, the Chan master manifested illness and was about to pass away. An attendant held a pen and requested the Chan master to leave a farewell verse. The Chan master wrote: 'Already thoroughly enlightened to no merit, there is no need to leave a farewell verse, just showing the response to conditions, cherish it, cherish it.' After writing, he threw the pen and passed away. He lived to the age of seventy-three, and sat in meditation for fifty-five years. He was posthumously named Chan Master Zhenjue, and his stupa was named Jizhao.
(Year Bingchen) In the fifth month, the poll tax was waived for the people. (The news of Emperor Huizong's death arrived; he passed away in the fourth month of the year Yimao).
(Four) Chan Master Long of Hugiu in Pingjiang passed away. His Dharma name was Shaolong, and he was from Hanshan County in Hezhou. He appeared extraordinary at birth. At the age of nine, he left home to become a monk, relying on the Fohui Monastery in the county. After another six years, he shaved his head and received full ordination. After another five years, he packed his bags and carried his staff, with a natural aspiration to travel in all directions. He first visited Chan Master Jingzhao of Changlu.
。參扣之間景響有得。因閱圓悟勤禪師語。撫卷嘆曰。想酢生液。雖未能澆腸沃胃。要且使人慶快。第恨未親聆謦欬爾。於是欲訪之。至寶峰謁湛堂準禪師。準曰。如何是行腳事。師露胸示之曰。和上驗看。準即打。師約住曰。且莫盲枷瞎棒。準大笑。因留年餘。乃謁死心於黃龍。心問曰。是什麼僧。師曰。行腳僧。心曰。是何村僧行甚驢腳馬腳。師曰。廣南蠻道什麼何不高聲道。心喜曰。卻有衲僧氣息。師乃喝。退而參堂度一夏。心甚器之。每嘆曰。再來人也。死心機鋒橫出。諸方吞焰。非上上根莫能當。而於師重稱賞。眾皆側目。已而趨夾山見圓悟道龍牙山遇泐潭干之法子蜜禪師。相與甚厚每研推古今。至投合處撫掌軒渠。或若佯狂。議者謂今之溈仰寒拾也。久之辭去。遂至夾山會圓悟移道林。師從焉。一日入室。圓悟引教云。見見之時見非是見。見猶離見見不能及。豎拳曰。還見么。師曰。見。悟曰。頭上安頭。師於此有省悟。復曰。見個什麼。曰。竹密不妨流水過。悟肯之。自此與圓悟形景上下。又二十年。斧搜鑿索盡得圓悟之秘。師以二親垂白。歸寓鄉郡褒禪寺。蓋修摩耶忉利故事也。繼受請住城西之開聖寺。四眾翕然歸仰。建炎之亂盜起淮上。乃南渡。宣城士庶素欽師名為結廬銅峰下適彰教虛席。郡守李
尚書光延師居之。道化益振四年而遷虎丘。時圓悟以時未平。泛峽歸蜀。曩之同參輻輳川奔。一時後生望山而趨。師每登座。從容示露。一味平等。隨根所應皆愜其欲。故圓悟之道復大播東南。諸方謂圓悟如在也。居三年。感微疾。白眾曰。當以第一座宗達承院事。眾請于郡從之事。既索筆大書伽陀曰。無法可說。是名說法。所以佛法。無有剩語。珍重。擲筆坐逝。實紹興六年丙辰歲五月甲午八日乙亥也。建塔于山之陽。凡住世六十年。坐四十五夏。
(丁巳) 金廢劉豫齊滅。
(戊午) (秦檜為右相。晏敦復退而有憂色。曰奸人相矣)○金天眷元年。
(己未) 詔諸軍州建報恩光孝奉徽宗香火。
(庚申) 西夏(仁宗拓跋仁孝立干順子。改年大慶)。
(辛酉) 是年秦檜張浚謀殺岳飛岳雲○(張九成登徑山適大惠升座。有神臂弓之語。秦檜秉國。謂譏朝廷。竄師衡陽)○金改皇統。
(壬戌) 行經界田糧○韋太后歸自金○停給僧道度牒。
金國。英悼太子生日詔海惠大師于上京宮側創造大儲慶寺普度僧尼百萬大赦天下。
(癸亥) 金詔海惠清慧二禪師住儲慶寺迎瑞像于本寺積慶閣中供養。
翻譯名義平江景德法雲編次荊溪周敦義作序。
(甲子 六四) 西夏元慶元年。
(乙丑) 金海慧遷化。帝偕后親奉舍利。五處立塔。特謚佛覺佑國大禪師。
(丙寅) 正月詔毀淫祠○秦檜經界兩浙四川等處。
金復賜清惠佛智護國大師號登國師座特賜金襕大衣及所用珍異其欽敬古所未有帝后親奉接足禮授。
(五 丁卯) 金國與蒙國議和○蒙國自稱祖元皇帝。
(戊辰) 佛智端裕禪師入寂。師吳越錢氏之裔。嗣圓悟。初住鄧之丹霞。遷住虎丘。次徑山。庵居於西華秀峰。敕住建康保寧。移萬壽。又遷閩之延沙壽山西禪。被旨補靈隱。秋又赴明之育王。其法嗣凈慈水庵一等。
(己巳) 金國完顏亮立。太祖孫(初名孛烈。殺主自立。遷燕。后南征駐于汴至江上為諸酋弒于龜山寺)改年天德。
○西夏改天盛。
(六) 紹興十九年。牧庵忠禪師遷化。名法忠。姓姚。四明鄞縣人。母夢異僧求寓止而娠。既誕紫帶繞身。自幼性專靜。告雙親出家。依郡中崇教院道英授經業。年十九試所業得度。即預講肆。究天臺教旨。于疏義入微亦頗自負。一日暴所習於禪者。為其折困。因有疑于于禪宗。趨天童交禪師以求決焉。及於交言下知有機不發交使其南詢造閩之雪峰。與需禪師語。復不契。聞佛眼遠禪寺
【現代漢語翻譯】 現代漢語譯本 (甲子 六四) 西夏元慶元年。 (乙丑) 金海慧遷化（圓寂）。皇帝和皇后親自供奉舍利，在五處地方建立佛塔，特別賜予『佛覺佑國大禪師』的謚號。 (丙寅) 正月，下詔摧毀淫祠。秦檜負責經界兩浙（浙江）和四川等地。 金朝再次賜予清惠佛智護國大師『登國師』的稱號，特別賜予金襕袈裟以及他所使用的珍貴物品，這種欽佩和尊敬是前所未有的。皇帝和皇后親自為他行接足禮。 (五 丁卯) 金國與蒙古國議和。蒙古國自稱祖元皇帝。 (戊辰) 佛智端裕禪師圓寂。禪師是吳越錢氏的後裔，師承圓悟。最初住在鄧州的丹霞，後來遷到虎丘，再到徑山，在西華秀峰結庵居住。奉旨住持建康保寧寺，后移居萬壽寺，又遷到福建的延沙壽山西禪寺。奉旨補靈隱寺，秋天又前往明州的育王寺。他的法嗣有凈慈水庵等。 (己巳) 金國完顏亮即位。太祖的孫子（最初名叫孛烈，弒殺君主自立，遷都燕京，後來南征駐紮在汴京，到達長江邊時被各部落首領在龜山寺殺害）改年號為天德。 西夏改年號為天盛。 (六) 紹興十九年，牧庵忠禪師圓寂。法名法忠，姓姚，是四明鄞縣人。他的母親夢見一位奇異的僧人請求寄宿而懷孕。出生時有紫色絲帶纏繞身體。從小性格安靜專注，告訴父母要出家。依止郡中的崇教院道英學習經書。十九歲時參加考試通過，正式出家。隨即參與講經，深入研究天臺宗的教義，對於疏義的理解也很自負。一天，向一位禪者炫耀自己所學，被禪者駁倒，因此對禪宗產生疑問。前往天童拜見交禪師以求解惑。與交禪師交談后，立刻明白其中機緣，但交禪師讓他南下到福建的雪峰，與需禪師交談，仍然不契合。聽說佛眼遠禪寺
【English Translation】 English version (Jiazi 64) The first year of Yuanqing in Western Xia. (Yichou) Jin Haihui passed away (died). The emperor and empress personally enshrined the relics and built pagodas in five places, specially granting the posthumous title of 'Great Zen Master of Buddha's Enlightenment and Blessing the Country'. (Bingyin) In the first month, an edict was issued to destroy lewd shrines. Qin Hui was in charge of surveying and demarcating land in Liangzhe (Zhejiang) and Sichuan. The Jin Dynasty again bestowed upon Qinghui Fozhi, the National Protection Master, the title of 'Deng Guo Shi' (National Teacher), and specially bestowed a golden kasaya and the precious items he used. This kind of admiration and respect was unprecedented. The emperor and empress personally performed the foot-kissing ceremony for him. (Five Dingmao) The Jin and Mongol states negotiated peace. The Mongol state proclaimed itself Emperor Zuyuan. (Wuchen) Zen Master Fozhi Duanyu passed away. The Zen master was a descendant of the Qian family of Wuyue, and he followed Yuanwu as his teacher. He initially resided in Danxia in Dengzhou, later moved to Tiger Hill, then to Jingshan, and lived in a hermitage in Xihua Xiufeng. He was ordered to preside over Baoning Temple in Jiankang, later moved to Wanshou Temple, and then moved to Yansha Shoushan West Zen Temple in Fujian. He was ordered to fill the position at Lingyin Temple, and in the autumn he went to Yuwang Temple in Mingzhou. His Dharma heirs included Jingci Shui'an, etc. (Jisi) Wanyan Liang ascended the throne in the Jin Dynasty. The grandson of Emperor Taizu (originally named Boli, he killed the ruler and established himself, moved the capital to Yanjing, and later marched south and stationed in Bianjing, and was killed by tribal leaders at Guishan Temple on the banks of the Yangtze River) changed the reign title to Tiande. Western Xia changed the reign title to Tiansheng. (Six) In the nineteenth year of Shaoxing, Zen Master Mu'an Zhong passed away. His Dharma name was Fachong, his surname was Yao, and he was from Yin County in Siming. His mother dreamed of a strange monk requesting lodging and became pregnant. At birth, a purple ribbon was wrapped around his body. From a young age, he was quiet and focused, and he told his parents that he wanted to become a monk. He followed Daoying of Chongjiao Temple in the county to study scriptures. At the age of nineteen, he passed the examination and was officially ordained. He immediately participated in lecturing on scriptures, deeply studying the doctrines of the Tiantai school, and was also very confident in his understanding of the commentaries. One day, he showed off his learning to a Zen practitioner, and was refuted by the Zen practitioner, so he became doubtful about Zen. He went to Tiantong to see Zen Master Jiao to seek clarification. After talking with Zen Master Jiao, he immediately understood the opportunity, but Zen Master Jiao asked him to go south to Xuefeng in Fujian to talk with Zen Master Xu, but they still did not agree. He heard of Foyan Yuan Zen Temple
居淮西龍門。於是出蜀兼程至彼。造次不忘提撕其未至處。適縱步水磨歘睹牌額。書法輪常轉。師於是礙膺之疑泮然冰釋。遂說偈曰。轉大法輪。目前包裹。更問如何。水推石磨。而作圓相呈佛眼。眼曰。其中事作么生。師曰。澗下水長流。眼曰。必竟如何。師曰。水推石磨。眼曰。歸堂歇去。切不得舉著。后五日來。卻向女道一句子。曰。這一句子也不消得。佛眼為之解頤。師遂作禮。尋辭佛眼。度九江登廬阜。露眠草宿蛇虎為鄰。山舒水緩處。會意則居焉。偶晦昏道傍有枯木數圍。經野燒之餘尚存尋尺。內空且潔。師兀然其中逾旬浹。遠邇傳觀者甚眾。師不欲顯異。留偈紀之曰。誰將三昧真空火。爇卻一株煩惱薪。只有大根元不動。更無枝葉撼風塵。乃去謁湛堂準禪師于泐潭。酬酢敏捷。準大奇之。斯時黃龍法社鼎盛。預結夏制限其來者。然死心道貌德威。鮮敢櫻其鋒。嘗持劍夜造室曰。聞老和上不懼生死是不。死心擬對。師以劍揮之。死心引頸。師擲劍于地作舞而退。至相西親圓悟于道林。悟深器之。既而放浪衡岳。眷車轍靈巖之右。怪石有如臥牛。師結茅其傍。故榜牧庵。棲遲二十餘年。外形骸而自適。或連宵而不寐。或累日而忘餐。髮長不剪。衣弊不易。天下禪侶雅稱為忠道者。四方衲子不以承顏為不足。
【現代漢語翻譯】 現代漢語譯本： （忠道禪師）住在淮西龍門。於是從四川出發，日夜兼程趕到那裡。時時刻刻不忘提點自己尚未領悟的地方。一次，隨意走動時，偶然看到水磨上的牌匾，寫著『法輪常轉』。禪師因此心中疑惑頓時像冰一樣消融。於是說偈語道：『轉大法輪，目前包裹。更問如何？水推石磨。』 然後用手比劃成圓相，問佛眼禪師。佛眼禪師說：『其中事作么生？（這裡面是什麼事？）』禪師回答：『澗下水長流。』佛眼禪師說：『必竟如何？（究竟如何？）』禪師回答：『水推石磨。』佛眼禪師說：『歸堂歇去。切不得舉著。（回禪堂休息去吧，千萬不要提起這件事。）』五天後，佛眼禪師又對女道士說：『這一句子也不消得。（這一句也不需要。）』佛眼禪師為此開懷一笑。禪師於是作禮告辭佛眼禪師，渡過九江，登上廬山。露天睡覺，以草為席，與蛇虎為鄰。在山勢舒緩、水流平緩的地方，領會到禪意就居住下來。一次，在昏暗的道路旁，有幾棵合抱粗的枯樹，經過野火焚燒后，還剩下幾尺高，裡面空空蕩蕩而且乾淨。禪師就在裡面靜坐了十多天。遠處近處來觀看的人很多。禪師不想顯露奇異之處，留下偈語記載這件事：『誰將三昧真空火，爇卻一株煩惱薪。只有大根元不動，更無枝葉撼風塵。』 於是前往泐潭拜見湛堂準禪師，應對敏捷。準禪師非常驚奇。當時黃龍法社非常興盛，預先規定結夏安居的期限，限制來訪者。然而死心禪師道貌莊嚴，德行高尚，很少有人敢觸犯他的鋒芒。死心禪師曾經持劍在夜晚來到（忠道禪師）的房間，說：『聽說老和尚不怕生死，是真的嗎？』死心禪師準備應對。禪師用劍揮向他。死心禪師伸長脖子。禪師把劍扔在地上，跳舞著退了出去。後來到相西親近圓悟禪師于道林，圓悟禪師深深器重他。之後便放浪于衡山，喜歡靈巖寺右邊的車轍，那裡有怪石像臥牛。禪師就在旁邊結茅居住，所以稱為牧庵。在那裡隱居了二十多年，不拘形骸而自我安適，有時連續幾夜不睡覺，有時連續幾天忘記吃飯。頭髮長了也不剪，衣服破了也不換。天下的禪宗同道都雅稱他為忠道。四方的雲遊僧人不以不能親近他為遺憾。
【English Translation】 English version: (Zen Master Zhongdao) lived in Longmen, Huaixi. Then he set out from Sichuan and traveled day and night to get there. He never forgot to remind himself of what he had not yet understood. Once, while walking around, he happened to see a plaque on a water mill, which read 'The Dharma Wheel Constantly Turns'. The Zen master's doubts melted away like ice. So he said in a verse: 'Turning the Great Dharma Wheel, wrapped in the present moment. What more to ask? Water pushes the stone mill.' Then he made a circular gesture with his hand and asked Zen Master Foyan. Zen Master Foyan said, 'What's going on here?' The Zen master replied, 'The stream flows long below the ravine.' Zen Master Foyan said, 'What is it ultimately?' The Zen master replied, 'Water pushes the stone mill.' Zen Master Foyan said, 'Go back to the hall and rest. Be sure not to mention this matter.' Five days later, Zen Master Foyan said to a female Taoist, 'This sentence is also unnecessary.' Zen Master Foyan smiled at this. The Zen master then bowed and bid farewell to Zen Master Foyan, crossed the Jiujiang River, and ascended Mount Lu. He slept in the open air, using grass as a mat, and lived with snakes and tigers. In places where the mountains were gentle and the water flowed smoothly, he would settle down if he understood the Zen meaning. Once, by a dim roadside, there were several thick dead trees, which, after being burned by a wildfire, were still a few feet high, empty and clean inside. The Zen master sat in meditation there for more than ten days. Many people came from far and near to watch. The Zen master did not want to show anything strange, and left a verse to record this event: 'Who will use the Samadhi of True Emptiness Fire, to burn a tree of affliction firewood. Only the great root remains unmoved, and no branches or leaves shake the wind and dust.' Then he went to Letan to visit Zen Master Zhantang Zhun, and responded quickly. Zen Master Zhun was very surprised. At that time, the Huanglong Dharma Society was very prosperous, and the summer retreat period was stipulated in advance, limiting visitors. However, Zen Master Sixin had a solemn appearance and high moral character, and few people dared to offend his sharpness. Zen Master Sixin once came to (Zen Master Zhongdao)'s room at night with a sword, and said, 'I heard that the old monk is not afraid of life and death, is that true?' Zen Master Sixin was preparing to respond. The Zen master waved the sword at him. Zen Master Sixin stretched his neck. The Zen master threw the sword on the ground, danced and retreated. Later, he went to Xiangxi to be close to Zen Master Yuanwu in Daolin, and Zen Master Yuanwu deeply valued him. After that, he roamed Mount Heng, and liked the ruts on the right side of Lingyan Temple, where there were strange rocks like sleeping cows. The Zen master built a hut next to it, so it was called Mu'an. He lived there in seclusion for more than twenty years, unconstrained and comfortable, sometimes not sleeping for several nights in a row, sometimes forgetting to eat for several days in a row. He did not cut his hair when it grew long, and did not change his clothes when they were torn. The Zen companions in the world all elegantly called him Zhongdao. The wandering monks from all directions did not regret not being able to be close to him.
一時士夫無不聞風而欣慕。樞密柳公仲古鎮長沙。以法輪起師。從於眾望。師掉頭不顧。復以勝業虛席心欲迎致。檄諸禪勸請。師聞而宵遁。追蹤至定明蘭若。撾鼓于堂。致師于座。緇素羅拜逾時不已。師慨然說偈曰咄哉黃面老。將法付王臣。林下無心客。官差逼殺人。昔聞其言。今見其事。下座曳杖趨勝業領住持事。給事憑公濟川撰開堂疏。有曰。佛眼磨頭悟法輪之常轉。死心室內持慧劍以相揮。時為師之實錄。師既應世。以荷負宗教為己任亦不吝去留。故自勝業遷南木云蓋公安大溈五剎。復赴豫章師李吉甫請。住黃龍。太尉邢公孝揚施金為造壽塔于寺東之薌源。才畢工而方丈後山白光上騰。群鵲飛鳴。師顧之笑曰。吾將行矣。索筆書偈曰。六十六年。游夢幻中。浩歌歸去。撤手長空。書畢復謂眾曰。後事可依靈源清禪師遺範。言訖瞑目而寂。
(庚午) 金廢度僧道。
(辛未) 九月上謂大臣曰。緣不度僧常住多有絕產。令戶部撥以瞻學(出宋史)○世尊示滅二千一百年矣。
(七) 太皇后韋氏(高宋母也)建崇先顯孝禪寺于杭之高亭山。詔真歇清了禪師。開山為第一代。未幾示寂。塔于寺中。師左綿雍氏。嗣丹霞淳公。嘗作無盡燈記曰。東平打破鏡已三百餘年。龍潭吹滅燈復四百餘載。
【現代漢語翻譯】 現代漢語譯本： 當時，士大夫沒有不聞風而欣慕的。樞密使柳公仲鎮守長沙，想以弘揚佛法為名請他出山，順應眾人的期望。但真歇清了禪師掉頭不顧。柳公仲又以勝業寺住持虛位以待，一心想迎請他，於是行文各禪寺勸請。真歇清了禪師聽聞后連夜逃走。柳公仲追到定明蘭若，在佛堂敲鼓，請真歇清了禪師到座位上。僧人和居士羅列跪拜，過了很久才停止。真歇清了禪師慨然說偈語：『咄，這個黃面老（指佛），竟然將佛法交付給王臣。我這林下的無心之人，卻被官府差事逼得要死。以前只聽過這種事，今天親眼見到了。』說完，走下座位，拄著枴杖前往勝業寺，領受住持的事務。給事中憑公濟川撰寫了開堂疏，其中有：『佛眼磨頭，悟法輪之常轉；死心室內，持慧劍以相揮。』這是當時對真歇清了禪師的真實記錄。真歇清了禪師既然應世，便以承擔弘揚佛法的責任為己任，也不吝惜去留。因此，他從勝業寺遷到南木、云蓋、公安、大溈五座寺廟。後來又應豫章師李吉甫的邀請，住持黃龍寺。太尉邢公孝揚捐獻金錢，在寺東的薌源為他建造壽塔。剛完工，方丈後山便有白光向上升騰，群鵲飛鳴。真歇清了禪師看著笑著說：『我將要走了。』於是索要筆墨，寫下偈語：『六十六年，游于夢幻之中。浩歌歸去，撤手長空。』寫完后又對眾人說：『後事可以依照靈源清禪師的遺範。』說完，閉上眼睛圓寂了。 （庚午年）金朝廢除僧人和道士的度牒制度。 （辛未年）九月，皇帝對大臣們說：『因為不度僧，常住寺廟多有絕產的情況，命令戶部撥錢以供養僧人學習。』（出自《宋史》）○世尊釋迦牟尼佛示現涅槃已經兩千一百年了。 （七）太皇后韋氏（高宗趙構的母親）在杭州的高亭山建造了崇先顯孝禪寺，詔令真歇清了禪師開山，作為第一代住持。不久后圓寂，塔葬在寺中。真歇清了禪師是左綿雍氏人，師承丹霞淳公。曾經作《無盡燈記》說：『東平打破鏡子已經三百多年了，龍潭吹滅燈火又四百多年了。』
【English Translation】 English version: At that time, all the scholars and officials admired him upon hearing of his reputation. The Privy Councilor Liu Gongzhong, who was stationed in Changsha, intended to invite him to come out of seclusion under the guise of promoting Buddhism, in accordance with the expectations of the people. However, Chan Master Zhenxie Qingliao turned a deaf ear to it. Liu Gongzhong then offered the vacant abbot position at Shengye Temple, sincerely desiring to welcome him, and issued official documents to various Chan monasteries to request his presence. Upon hearing this, Chan Master Zhenxie Qingliao fled in the night. Liu Gongzhong pursued him to Dingming Lanruo (Dingming Hermitage), beat the drum in the hall, and invited Chan Master to take the seat. Monks and laypeople prostrated themselves in rows, and it took a long time for them to stop. Chan Master Zhenxie Qingliao said with emotion in a verse: 'Alas, this yellow-faced old man (referring to the Buddha) actually entrusted the Dharma to kings and ministers. I, a carefree person in the forest, am being forced to death by official duties. I only heard of such things in the past, but today I see it with my own eyes.' After saying this, he stepped down from the seat, leaned on his staff, and went to Shengye Temple to take charge of the abbot's affairs. The official Ping Gong Jichuan wrote an opening address, which stated: 'The Buddha's eye grinds the head, realizing the constant turning of the Dharma wheel; in the Dead Heart Room, he wields the wisdom sword to confront each other.' This was a true record of Chan Master Zhenxie Qingliao at that time. Since Chan Master Zhenxie Qingliao responded to the world, he took it as his responsibility to shoulder the burden of promoting Buddhism, and he was not stingy with his comings and goings. Therefore, he moved from Shengye Temple to Nanmu, Yungai, Gongan, and Dawei five monasteries. Later, at the invitation of Master Li Jifu of Yuzhang, he resided at Huanglong Temple. Grand Commandant Xing Gong Xiaoyang donated money to build a longevity pagoda for him in Xiangyuan (Fragrant Source) east of the temple. As soon as it was completed, white light rose from the mountain behind the abbot's room, and flocks of magpies flew and chirped. Chan Master Zhenxie Qingliao looked at it, smiled, and said: 'I am about to leave.' Then he asked for a pen and wrote a verse: 'Sixty-six years, wandering in a dream. Singing loudly, I return, letting go into the vast sky.' After writing, he said to the crowd: 'Future affairs can follow the model of Chan Master Lingyuan Qing.' After saying this, he closed his eyes and passed away in stillness. (Gengwu Year) The Jin Dynasty abolished the ordination certificates for monks and Taoists. (Xinwei Year) In the ninth month, the emperor said to the ministers: 'Because monks are not ordained, many permanent monasteries have cases of property being cut off. Order the Ministry of Revenue to allocate money to support monks' studies.' (From the History of the Song Dynasty) ○ The World Honored One, Shakyamuni Buddha, has manifested Nirvana for two thousand and one hundred years. (Seven) Empress Dowager Wei (mother of Emperor Gaozong Zhao Gou) built Chongxian Xianxiao Chan Monastery on Gaoting Mountain in Hangzhou, and ordered Chan Master Zhenxie Qingliao to establish the mountain as the first generation abbot. He passed away not long after and was buried in a pagoda in the temple. Chan Master Zhenxie Qingliao was from the Yong family of Zuomian and was a disciple of Danxia Chun Gong. He once wrote An Account of the Endless Lamp, saying: 'Dongping broke the mirror more than three hundred years ago, and Longtan blew out the lamp more than four hundred years ago.'
後代子孫迷於正眼。以謂鏡破燈滅。而不知行住坐臥放大光明。燈未曾滅也。見聞覺知虛鑒萬像。鏡未曾破也。燈雖無景能照生死長夜。鏡雖無臺能辯生死魔惑。鏡與燈光光常寂。明與鑒幻幻皆如。照之無窮。則曰無盡燈。鑒之無窮。則曰無盡鏡。日用不昧。昭昭於心目之間。但眾生迷而不知。故有修多羅教。開如幻方便。設如幻道場。度如幻眾生作如幻佛事。譬如東南西北上下四維中點一燈外安十鏡。以十鏡喻十法界。一燈況一真心。一真心則理不可分。十法界則事有萬狀。然則理外無事。鏡外無燈。雖鏡鏡中有無窮燈無窮燈唯一燈也。事事中有無盡理無盡理惟一理也。以一理能成差別事。故其事事無礙。由一燈全照差別鏡。故則鏡鏡交參。一鏡不動而能遍能容能攝能入。一事不壞而即彼即此即一即多。主伴融通重重無盡。悲夫眾生居一切塵中。而不知塵塵皆毗盧遮那無盡剎海。普賢示一毛孔。而不知一一毛孔含眾生三昧色身。然則一切眾生日用在普賢毛孔中。毗盧光明內。慈氏樓閣中出沒。文殊劍刃上往來。唸唸中與諸佛同出世。證菩提轉法輪入滅度。如鏡與鏡。如燈與燈。一切一時普融無礙誠謂不可思議解脫法門。非大心眾生。無以臻於此境。或問。即今日用見聞覺知。畢竟是燈耶。非燈耶。是鏡耶。非鏡耶。
【現代漢語翻譯】 現代漢語譯本 後代的子孫們迷惑于正眼（Right Eye of Dharma，指正確的觀察和理解事物的方式）。他們認為鏡子破了，燈也滅了，卻不知道日常的行住坐臥都在放射著巨大的光明，燈從來沒有熄滅。見聞覺知就像一面虛幻的鏡子，映照著萬象，鏡子也從未破損。燈雖然沒有具體的形象，卻能照亮生死輪迴的漫漫長夜；鏡子雖然沒有底座，卻能辨別生死中的魔障迷惑。鏡與燈的光芒，都是恒常寂靜的；光明與鏡鑑所反映的幻象，都是如如不動的。照耀的作用無窮無盡，所以稱為『無盡燈』。鏡鑑的作用無窮無盡，所以稱為『無盡鏡』。日常運用中，光明從未暗淡，清清楚楚地呈現在心目之間。只是眾生迷惑而不知曉，所以才有了修多羅（Sutra，佛經）的教導，開啟如幻的方便法門，設立如幻的道場，度化如幻的眾生，做如幻的佛事。譬如在東南西北上下四維的中心點燃一盞燈，外面安放十面鏡子。用十面鏡子比喻十法界（Ten Dharma Realms，佛教宇宙觀中的十種存在狀態），一盞燈比喻一顆真心。一顆真心，其理不可分割；十法界，其事千差萬別。然而，理外無事，鏡外無燈。雖然鏡鏡之中有無窮的燈，無窮的燈卻只有一盞燈；事事之中有無盡的理，無盡的理卻只有一個理。用一個理能成就差別的諸事，所以事事之間沒有障礙。由一盞燈完全照亮差別的鏡子，所以鏡鏡之間交相輝映。一面鏡子不動，卻能周遍、容納、攝取、進入一切。一件事物不壞滅，卻即是彼，即是此，即是一，即是多。主伴相互融通，重重無盡。可悲啊，眾生居住在一切塵埃之中，卻不知道塵塵都是毗盧遮那佛（Vairocana，報身佛）的無盡剎海。普賢菩薩（Samantabhadra，象徵大行）示現一個毛孔，卻不知道每一個毛孔都包含著眾生的三昧色身。如此說來，一切眾生的日常活動，都在普賢菩薩的毛孔中，毗盧遮那佛的光明內，彌勒菩薩（Maitreya，未來佛）的樓閣中出沒，文殊菩薩（Manjusri，象徵大智）的劍刃上往來。唸唸之中，與諸佛一同出世，證菩提，轉法輪，入滅度。如同鏡與鏡，如同燈與燈，一切一時普遍融通，沒有障礙，這真是不可思議的解脫法門。不是具有大心的眾生，無法達到這種境界。有人問：就今日的日常見聞覺知而言，究竟是燈呢？不是燈呢？是鏡子呢？不是鏡子呢？
【English Translation】 English version Later generations are deluded by the Right Eye of Dharma (the correct way to observe and understand things). They think that the mirror is broken and the lamp is extinguished, but they do not know that their daily activities of walking, standing, sitting, and lying down are radiating great light. The lamp has never been extinguished. Seeing, hearing, perceiving, and knowing are like an illusory mirror, reflecting all phenomena, and the mirror has never been broken. Although the lamp has no concrete form, it can illuminate the long night of birth and death; although the mirror has no stand, it can distinguish the demonic illusions in birth and death. The light of the lamp and the mirror are both eternally still; the illusions reflected by the light and the mirror are all suchness. The function of illumination is endless, so it is called the 'Inexhaustible Lamp'. The function of mirroring is endless, so it is called the 'Inexhaustible Mirror'. In daily use, the light never dims, appearing clearly between the eyes and the mind. It is only that sentient beings are deluded and do not know, so there are the teachings of the Sutras (Buddhist scriptures), opening up illusory expedient means, establishing illusory practice places, liberating illusory sentient beings, and performing illusory Buddha activities. For example, imagine lighting a lamp at the center of the southeast, northwest, up, down, and four intermediate directions, and placing ten mirrors around it. Use the ten mirrors to represent the Ten Dharma Realms (the ten states of existence in the Buddhist cosmology), and one lamp to represent one true mind. One true mind is indivisible in its principle; the Ten Dharma Realms are diverse in their phenomena. However, there is no phenomenon outside of principle, and no lamp outside of the mirror. Although there are infinite lamps in each mirror, there is only one lamp; there are endless principles in each phenomenon, but there is only one principle. With one principle, diverse phenomena can be accomplished, so there are no obstacles between phenomena. Because one lamp fully illuminates the different mirrors, the mirrors reflect each other. One mirror, without moving, can pervade, contain, gather, and enter everything. One thing, without being destroyed, is both that, this, one, and many. The principal and subordinate interpenetrate, endlessly. Alas, sentient beings live in all dusts, but do not know that each dust is the endless Buddha-land of Vairocana (the Sambhogakaya Buddha). Samantabhadra (symbolizing great practice) shows one pore, but they do not know that each pore contains the Samadhi body of sentient beings. Thus, all sentient beings' daily activities are in the pores of Samantabhadra, within the light of Vairocana, emerging and disappearing in the pavilions of Maitreya (the future Buddha), and going back and forth on the sword blade of Manjusri (symbolizing great wisdom). In every thought, they are born into the world with all the Buddhas, attain Bodhi, turn the Dharma wheel, and enter Nirvana. Like mirror and mirror, like lamp and lamp, everything is universally integrated at once, without obstacles. This is truly the inconceivable Dharma gate of liberation. Only beings with great minds can reach this state. Someone asks: In terms of today's daily seeing, hearing, perceiving, and knowing, is it ultimately a lamp? Or not a lamp? Is it a mirror? Or not a mirror?
答曰。鏡燈燈鏡本無差。大地山河眼裡花。黃葉飄飄滿庭際。一聲砧杵落誰家。
是年改孤山寺為延祥四。聖觀。遷圓法師塔。葬北山瑪瑙坡○大惠移梅陽。
(癸酉) 金改貞元正月張燈○(吏人王中孚倡全真教談馬丘劉和之今尚存)。
(甲戌) 宋自秦檜專國。士大夫名望者。悉屏之遠方。齷齪委靡不振之徒。一言契合即登政府。仍止除一廳。謂之伴拜。稍出一語。斥而去之。不異奴隸。皆褫其職名閣其恩數。猶庶官。
(八 乙亥) 云臥紀談。羅湖野錄成。十月感山沙門曉瑩撰。字仲溫。法嗣大惠杲禪師。
(丙子) 六月有星晝隕○金改正隆元年○(詔大惠復為僧住持阿育王山)。
(丁丑) 八月詔收諸路給餘僧牒。上曰。佛法朕亦未嘗有意絕之。正恐僧徒多則不耕者眾矣(宋史)。
(九) 明州天童宏智禪師正覺。十月遷寂。姓李氏。母趙。隰州人。誕師之夕光出於屋。人皆異之。七歲誦書日數千言。通五經。父宗道令出家。得度于同郡凈明寺本宗。受具于晉州慈雲寺智瓊。十八歲出遊方。訣其祖曰。若不發明大事誓不歸矣。至晉絳間或以無憑沮師。邑尹見師英俊。因以所執扇示之曰。為我下一轉語。師即援筆書偈其上。尹大喜為請憑以行。渡河之洛
【現代漢語翻譯】 現代漢語譯本：
答：鏡子和燈、燈和鏡子，原本就沒有差別。整個大地山河，都不過是眼中的幻象。黃葉飄飄灑灑，落滿庭院，一聲搗衣的聲音，又落入了誰家？
這一年，將孤山寺改為延祥寺（Yanxiang Temple）、聖觀寺（Shengguan Temple）。遷移圓法師（Yuan Fashi）的塔，安葬在北山瑪瑙坡（Beishan Manao Po）。大慧禪師（Dahui Chanshi）移居梅陽（Meiyang）。
（癸酉年）金朝改貞元為正月，並張燈結綵。（吏人王中孚（Wang Zhongfu）倡導全真教，談論馬丘（Ma Qiu）、劉和之（Liu Hezhi），至今尚存。）
（甲戌年）宋朝自從秦檜（Qin Hui）專權后，士大夫中有名望的人，都被排斥到遠方。那些平庸委靡、毫無作為的人，只要一句話投合秦檜的心意，就能立刻登上政府高位。仍然只安排在一個廳里，稱之為『伴拜』，稍微說出一句不中聽的話，就會被斥退，像對待奴隸一樣。都被剝奪他們的職位和名號，擱置他們的恩賞，如同庶民。
（乙亥年）云臥紀談（Yunwo Jitan）、羅湖野錄（Luohu Yelu）完成的書。十月，感山沙門曉瑩（Ganshan Shamen Xiaoying）撰寫，字仲溫（Zhongwen），是大慧杲禪師（Dahui Gao Chanshi）的法嗣。
（丙子年）六月有星晝間隕落。金朝改正隆為元年。（詔令大慧禪師恢復僧人身份，住持阿育王山（Ayuwang Mountain）。）
（丁丑年）八月，朝廷下詔收回各路多餘的僧牒。皇上說：『佛法朕也未嘗有意要斷絕它，只是擔心僧徒多了，不耕田的人就多了（宋史）。』
明州天童宏智禪師正覺（Mingzhou Tiantong Hongzhi Chanshi Zhengjue），十月圓寂。姓李（Li），母親姓趙（Zhao），是隰州人。禪師出生當晚，屋裡發出光芒，人們都覺得奇異。七歲時，每天能誦讀數千字的書，通曉五經。父親宗道（Zongdao）讓他出家，在同郡的凈明寺（Jingming Temple）本宗（Benzong）處得度，在晉州慈雲寺（Jinzhou Ciyun Temple）智瓊（Zhiqiong）處受具足戒。十八歲時，外出遊歷參學，告別他的祖父說：『如果不能發明大事，誓不回來。』到晉絳一帶，有人因為他沒有憑證而阻止他。縣尹見禪師英俊，就用他所拿的扇子給他看，說：『為我下一句轉語。』禪師立刻拿起筆在扇子上寫了一首偈。縣尹非常高興，為他請了憑證讓他出行。渡過黃河，到達洛陽。
【English Translation】 English version:
Answer: The mirror and the lamp, the lamp and the mirror, are fundamentally no different. The entire earth, mountains, and rivers are merely illusions within the eye. Yellow leaves flutter and fall, filling the courtyard; the sound of a pestle, where does it land?
In this year, Gushan Temple (Gushan Temple) was renamed Yanxiang Temple (Yanxiang Temple) and Shengguan Temple (Shengguan Temple). The stupa of Dharma Master Yuan (Yuan Fashi) was moved and buried on Agate Slope (Manao Po) of North Mountain (Beishan). Dahui Chan Master (Dahui Chanshi) moved to Meiyang (Meiyang).
(Guiyou Year) The Jin dynasty changed Zhenyuan to the first month and decorated with lanterns. (The clerk Wang Zhongfu (Wang Zhongfu) advocated the Quanzhen sect, discussing Ma Qiu (Ma Qiu) and Liu Hezhi (Liu Hezhi), who still exist today.)
(Jiaxu Year) Since Qin Hui (Qin Hui) monopolized power in the Song dynasty, scholars and officials of high reputation were all banished to distant places. Those mediocre and dispirited individuals, with no accomplishments, could immediately ascend to high government positions with just a word that pleased Qin Hui. They were still only arranged in one hall, called 'accompanying the audience,' and would be dismissed like slaves if they uttered a slightly displeasing word. They were all stripped of their positions and titles, and their favors were set aside, like commoners.
(Yihai Year) 'Yunwo Jitan' ('Yunwo Jitan') and 'Luohu Yelu' ('Luohu Yelu') were completed. In October, the Shramana Xiaoying (Xiaoying) of Ganshan (Ganshan), styled Zhongwen (Zhongwen), a Dharma heir of Chan Master Dahui Gao (Dahui Gao Chanshi), wrote them.
(Bingzi Year) In June, a star fell during the day. The Jin dynasty changed Zhenglong to the first year. (An edict ordered Dahui Chan Master (Dahui Chanshi) to be reinstated as a monk and to reside at Mount Ayuwang (Ayuwang Mountain).)
(Dingchou Year) In August, the court issued an edict to collect the surplus monk certificates from all routes. The emperor said, 'I have never intended to cut off Buddhism; I am just worried that if there are too many monks, there will be too few people tilling the fields (Song History).'
Chan Master Hongzhi Zhengjue (Hongzhi Zhengjue) of Tiantong Temple (Tiantong Temple) in Mingzhou (Mingzhou) passed away in October. His surname was Li (Li), and his mother's surname was Zhao (Zhao), from Xizhou (Xizhou). On the night of the master's birth, light emanated from the house, and people found it strange. At the age of seven, he could recite thousands of words of books every day and was proficient in the Five Classics. His father, Zongdao (Zongdao), had him become a monk, and he was ordained by Benzong (Benzong) at Jingming Temple (Jingming Temple) in the same county, and received full ordination from Zhiqiong (Zhiqiong) at Ciyun Temple (Ciyun Temple) in Jinzhou (Jinzhou). At the age of eighteen, he went out to travel and study, bidding farewell to his grandfather, saying, 'If I cannot discover the great matter, I vow not to return.' When he arrived in the Jin and Jiang area, some people stopped him because he had no credentials. The county magistrate, seeing that the Chan Master was handsome, showed him the fan he was holding and said, 'Write a turning phrase for me.' The Chan Master immediately picked up a pen and wrote a verse on the fan. The county magistrate was very happy and obtained credentials for him to travel. Crossing the Yellow River, he arrived in Luoyang.
。謁成枯木于汝州。時丹霞淳道價方盛。乃造焉。問如何是空劫已前自己。覺云。井底蝦蟆吞卻月。三更不借夜明簾。霞曰。未在更道。覺擬議。霞打一拂子云。又道不借。覺忽悟作禮。霞雲。何不道取一句。覺曰。某甲今日失錢遭罪。霞曰。未暇打爾。且去。時年二十三矣。霞退居唐州大乘。亦從焉。宣和二年霞遷大洪。為掌記室三年。遷首座時金粟智雪豆宗保福悟鳳山釗。皆參隨之。復分座于圓通照闡提席下。真歇住長蘆。招居板首。時眾逾千七百。見其秉拂提唱。皆服之。出世泗洲普照。嗣法丹霞矣。比先分寺之半為神霄宮。而又兩準薦饑。齋廚空乏。二時所須雜以菽麥。既至命純以粳。庫僧辭不給。已而檀施填委。徽宗南幸。覺領眾起居。見寺僧千餘填擁道左威儀整肅異之。有旨召公面受聖語。還其故寺之半。建炎初住舒之太平。又遷江之圓通能仁。謝事游云居謁圓悟。會長蘆虛席。大眾必欲得師。圓悟與安定郡王勉其行。入寺未幾。時大寇李在抄掠境上。領眾入寺。眾懼解散。公安坐堂上。以善語化之。在等稽首敬服。麾退其兵。饋金瞻眾。一方咸賴以安。建炎三年渡浙江至明州禮補陀。道由天童。適其闕主。眾見師來。密白郡帥。始辭而後從。未幾虜人犯境。僧徒迍散。公獨遲其來虜至登嶺以望。若有所
見。遂斂兵而退。秋毫無犯。人嘆以為神助焉。九月被旨住靈隱將行四眾號慕百鳥哀鳴。十月有旨。再還天童。前後垂三十年。寺屋幾千間。無不新者。紹興二十七年秋九月。別郡帥諸檀。是月七日還山飯客如常。八日辰已索浴更衣端坐。索筆作大惠書。屬以後事。又書偈曰。夢幻空花。六十七年。白鳥湮沒。秋水天連。擲筆而逝。詔謚宏智禪師。塔曰妙光。
(戊寅) 六月有星晝隕。八月地震○(詔育王大惠再住徑山)。
(己卯) 七月翰林李燾進皇朝百官表(宋史)。
(庚辰) 初行會子○十二月欽宗崩於五國城。
(辛巳) 詔復給僧牒市軍儲。
金世宗立(名雍。初名褒。封楚王。太祖孫。海陵王亮既背盟南伐。以帝守京。因自立都燕。帝仁厚慈儉不嗜兵。國內安治。在位二十九年。人謂小堯舜)改年大定。
(十) 大教東被一千一百年矣。
(壬午) 孝宗睿即位。初名伯琮。太祖七世孫也。母張氏。生於秀州。有嘉禾之瑞。在位二十七年。壽六十八矣。
金國移都燕京。敕建大慶壽寺成。詔請玄冥禪師顗公開山第一代敕皇子燕王降香賜錢二萬沃田二十頃。
(十一 癸未) 改隆興元年。是年六月十三日。天童應庵禪師曇華遷寂。姓江
【現代漢語翻譯】 現代漢語譯本：於是（他）收兵撤退，沒有侵犯百姓的一絲一毫，人們都讚歎這是神靈的幫助。九月，接到聖旨前往靈隱寺，將要動身時，寺中僧眾都非常仰慕，百鳥也哀鳴不已。十月，又有聖旨，讓他再次回到天童寺。前後在那裡住了近三十年，寺廟房屋數千間，沒有不是煥然一新的。紹興二十七年秋九月，（他）與郡里的長官和各位施主告別，當月七日回到寺中，像往常一樣招待客人。八日辰時到巳時之間，（他）要求沐浴更衣，然後端正地坐好，索要筆墨寫下『大惠』二字，囑託了後事，又寫下偈語說：『夢幻空花，六十七年。白鳥湮沒，秋水天連。』寫完便扔下筆去世了。朝廷追諡他為宏智禪師，塔名為妙光。 （戊寅）六月有星星在白天隕落。八月發生地震。（朝廷下詔讓育王大惠禪師再次主持徑山寺）。 （己卯）七月，翰林李燾進獻《皇朝百官表》（出自《宋史》）。 （庚辰）開始發行會子（一種紙幣）。十二月，欽宗（皇帝）在五國城去世。 （辛巳）朝廷下詔再次發放僧牒（度牒），用來購買軍用物資。 金世宗（完顏雍，最初名叫完顏褒，被封為楚王，是太祖完顏阿骨打的孫子。海陵王完顏亮背棄盟約南下攻打宋朝，讓完顏雍留守京城。完顏雍因此自立為帝，定都燕京。完顏雍仁厚慈儉，不喜好戰爭，國內安定太平。在位二十九年，人們稱他為小堯舜）改年號為大定。 （十）佛教傳入中國已經一千一百年了。 （壬午）孝宗（趙睿）即位。他最初名叫伯琮，是太祖趙匡胤的七世孫。他的母親張氏，在秀州生下了他，有嘉禾的祥瑞。在位二十七年，享年六十八歲。 金國遷都到燕京。奉敕建造的大慶壽寺建成。朝廷下詔請玄冥禪師顗公擔任開山第一代住持，敕命皇子燕王前來降香，並賜予寺廟錢二萬，沃田二十頃。 （十一 癸未）改年號為隆興元年。這年六月十三日，天童應庵禪師曇華圓寂。他姓江。
【English Translation】 English version: Thereupon, (he) withdrew his troops without violating the slightest thing belonging to the people, and people sighed in admiration, saying it was divine assistance. In the ninth month, he received an imperial decree to reside at Lingyin Temple. As he was about to depart, the monks of the temple deeply admired him, and even the birds cried mournfully. In the tenth month, there was another imperial decree, ordering him to return to Tiantong Temple again. He resided there for nearly thirty years, and the thousands of temple buildings were all renovated. In the ninth month of autumn in the twenty-seventh year of Shaoxing, (he) bid farewell to the prefectural governor and various patrons. On the seventh day of that month, he returned to the temple and received guests as usual. Between the hours of chen (7-9 AM) and si (9-11 AM) on the eighth day, (he) requested a bath and changed his clothes, then sat upright. He asked for a brush and wrote the characters 'Da Hui' (Great Wisdom), entrusting his affairs to those who followed. He also wrote a verse saying: 'Illusory dreams and empty flowers, sixty-seven years. White birds vanish into the mist, autumn waters connect with the sky.' He threw down the brush and passed away. The court posthumously named him Zen Master Hongzhi, and his pagoda was named Miaoguang. (Wu Yin) In the sixth month, a star fell during the day. In the eighth month, there was an earthquake. (The court issued an edict for Zen Master Da Hui of Yuwang Temple to preside over Jingshan Temple again). (Ji Mao) In the seventh month, Hanlin scholar Li Tao presented the 'Table of Officials of the Imperial Dynasty' (from the 'History of the Song Dynasty'). (Geng Chen) The issuance of 'Huizi' (a type of paper currency) began. In the twelfth month, Emperor Qinzong passed away in the Five Nations City. (Xin Si) The court issued an edict to reissue monk certificates (ordination certificates) to purchase military supplies. Emperor Shizong of Jin (Wanyan Yong, originally named Wanyan Bao, was enfeoffed as Prince of Chu, and was the grandson of Emperor Taizu Wanyan Aguda. Hailing King Wanyan Liang broke the alliance and invaded the Southern Song Dynasty, leaving Wanyan Yong to guard the capital. Wanyan Yong then established himself as emperor and established the capital in Yanjing. Wanyan Yong was benevolent, frugal, and did not like war, and the country was stable and peaceful. He reigned for twenty-nine years, and people called him a minor Yao and Shun) changed the reign name to Dading. (Ten) It has been one thousand one hundred years since Buddhism was introduced to China. (Ren Wu) Emperor Xiaozong (Zhao Rui) ascended the throne. He was originally named Bo Cong, and was the seventh-generation grandson of Emperor Taizu Zhao Kuangyin. His mother, Zhang, gave birth to him in Xiuzhou, and there was an auspicious sign of Jiahe (auspicious rice). He reigned for twenty-seven years and lived to be sixty-eight years old. The Jin Dynasty moved its capital to Yanjing. The Daqingshou Temple, built by imperial order, was completed. The court issued an edict inviting Zen Master Xuanming Yigong to serve as the first abbot of the temple, and ordered the imperial prince, the Prince of Yan, to offer incense and bestowed upon the temple 20,000 coins and 20 qing of fertile land. (Eleven Gui Wei) The reign name was changed to Longxing first year. On the thirteenth day of the sixth month of this year, Zen Master Tanhua of Ying'an Temple in Tiantong Temple passed away. His surname was Jiang.
氏。蘄之黃梅人。生而奇杰。骨目聳秀。童稚便厭世故。具決定志津濟群品。年十七出家於邑之東禪。明年為大僧。又明年杖錫參方首謁隨州水南遂和上。染指法味。乃上云居。圓悟禪師一見拊勞。痛與提策。以為法故服勞難事。趨走唯恐居后。會悟入蜀。指似往見彰教隆于宣。隆其子也。隆移虎丘。師實為先馳。未半載間通徹大法。頓明圓悟為人處。未幾禮辭游諸方。初分座于處之連雲。處守遂以妙嚴請師出世。繼住衢之明果蘄之德章饒之報恩薦福婺之寶林報恩江之東林建康之蔣山平江之萬壽。兩住南康歸宗。末乃住今天童。皆緇白欽慕同辭公舉。處處開大施門垂手未悟。遠近奔湊如水赴壑。師于普說小參問答勘辯之屬。皆從容暇豫。曲盡善巧。而室中機辯操縱殺活。尤號明妙。師初有發明。即與此庵時號元布袋者同行。反覆博約日益深奧。及從此庵于護國。相得歡甚。此庵云亡。意于師不無所囑。而開堂嗣法不忘虎丘。與近世眩于名聞牽于利養燒香不原所得者異矣。每於住持泛應虛受。雖料理建置小物細故。動為無窮計。未嘗茍且。纖毫不可於意。即翩然竟去。莫能回奪。嘗自言。衲僧家看草鞋住院。何至如蚖蛇戀窟。勵勉徒眾不許放逸。事事必身率之。其將示疾也。猶掛牌入室至夜分他日多類此。將終或以辭世
偈為請。師曰。吾嘗笑諸方所為而自為之耶。區處院事纖悉不遺。奄然趺坐而化。春秋六十一。夏臘四十三。
(十二) 是年徑山杲禪師入寂。諱宗杲。宣州寧國奚氏子。幼警敏有英氣。年十三始入鄉校。一日與同窗戲謔。以硯投之。誤中先生帽。償金而去。乃曰。讀世書曷若究出世法乎。即詣東山惠云院出家。先是元豐戊午院塑釋迦像。有異人丁生者。語寺僧曰。立像一紀當生一導師。大興宗教。若像有難。是人方來。像毀則是人亦有難。崇寧甲申有盜穴像腹取其所藏。師以是歲適至。事惠齊為師。明年落髮受具。繇是智辯自將凌跨流輩。閱古云門錄。恍若舊習。聞老宿紹珵久依天衣懷公。亟往上謁與聞雪竇奧旨。趨寶峰湛堂準禪師。見師風神爽邁。特加器重。使之執侍。指以入道捷徑。師橫機無所讓。準訶之曰。汝未曾悟。病在意識。領解則為所知障。時李彭商老參道于準。師適有語曰。道須神悟。妙在心空。體之不假于聰明。得之頓超于聞見。李歎賞曰。何必讀四庫書然後為學哉。因此為方外交。準將入滅。師問孰可依從。準以圓悟勤公語之。已而重趼荊渚。謁無盡居士張公請銘準塔。公道望傾天下。師登其門承顏接辭。綽有餘裕。公稱譽之。為名庵曰妙喜。字以曇晦。歸寶峰訖其事。復見無盡從容問
【現代漢語翻譯】 現代漢語譯本：有人作偈請法。宗杲禪師說：『我常常嘲笑各方叢林所作所為，難道我自己也要這樣做嗎？』他細緻地處理寺院事務，事無鉅細，沒有遺漏。然後安詳地跏趺坐化。享年六十一歲，僧臘四十三年。
（十二）這年，逕山杲禪師（Jingshan Gao Chanshi，逕山杲禪師）圓寂。法諱宗杲（Zong Gao），宣州寧國人，姓奚。他從小就聰明敏捷，很有英氣。十三歲才開始進入鄉學。一天，他和同學嬉鬧，用硯臺投擲同學，不小心打中了先生的帽子。賠償了錢后離開。於是他說：『讀世俗的書，哪裡比得上探究出世之法呢？』隨即前往東山惠云院出家。此前，元豐戊午年，惠云院塑造釋迦牟尼佛像（Shijia Muni Foxiang，釋迦牟尼佛像）時，有個叫丁生的異人，對寺里的僧人說：『佛像豎立十二年後，會誕生一位導師，大大弘揚佛教。如果佛像有難，這個人就會出現。佛像被毀，這個人也會有難。』崇寧甲申年，有盜賊挖開佛像的腹部，取出其中所藏之物。宗杲禪師就在這年到達惠云院。他拜惠齊為師。第二年剃度受具足戒。從此，他的智慧和辯才自然而生，超越同輩。閱讀《古云門錄》（Gu Yunmen Lu），感覺好像是以前就學過一樣。聽說老宿紹珵（Shao Cheng）長期依止天衣懷禪師（Tianyi Huai Chanshi），就急忙前去拜見，聽聞了雪竇禪師（Xuedou Chanshi）的奧妙旨意。又前往寶峰湛堂準禪師（Baofeng Zhantang Zhun Chanshi）處。湛堂準禪師見他風度神采超邁，特別器重他，讓他擔任侍者，指點他進入佛道的捷徑。宗杲禪師隨機應變，毫不退讓。湛堂準禪師呵斥他說：『你還沒有開悟，病根在於意識。用意識去理解，就會被所知障所障礙。』當時，李彭商老（Li Pengshang Lao）在湛堂準禪師處參禪。宗杲禪師正好有句話說：『道須神悟，妙在心空。體悟它不需要聰明，得到它頓時超越見聞。』李彭商老歎賞說：『何必讀遍四庫全書，然後才能成為學者呢？』因此和他結為方外之交。湛堂準禪師將要圓寂時，宗杲禪師問他應該依止誰。湛堂準禪師用圓悟勤禪師（Yuanwu Qin Chanshi）的話告訴他。之後，宗杲禪師又多次前往荊渚，拜見無盡居士張公（Wujin Jushi Zhang Gong），請他撰寫湛堂準禪師的塔銘。張公的聲望傾動天下，宗杲禪師登上他的門庭，應對從容，綽綽有餘。張公稱讚他，為他所住的庵命名為妙喜庵（Miaoxi An），字為曇晦（Tan Hui）。宗杲禪師回到寶峰寺，完成了湛堂準禪師的後事。又見到無盡居士，無盡居士從容地問
【English Translation】 English version: Someone presented a verse requesting instruction. The Master said, 'I often laugh at what the various monasteries do, am I to do the same myself?' He meticulously managed the affairs of the monastery, leaving nothing undone. Then he peacefully sat in full lotus posture and passed away. He was sixty-one years old, with forty-three years as a monk.
(Twelve) This year, Chan Master Gao of Jingshan (Jingshan Gao Chanshi, Chan Master Gao of Jingshan) passed away. His Dharma name was Zong Gao (Zong Gao), and he was from Ningguo in Xuanzhou, with the surname Xi. From a young age, he was intelligent and spirited. He only began attending village school at the age of thirteen. One day, while playing with his classmates, he threw an inkstone at one of them, accidentally hitting the teacher's hat. After paying compensation, he left. He then said, 'Why read worldly books when one could investigate the Dharma that transcends the world?' He immediately went to Huiyun Monastery in Dongshan to become a monk. Prior to this, in the year Wuwu of the Yuanfeng era, when Huiyun Monastery was sculpting a statue of Shakyamuni Buddha (Shijia Muni Foxiang, statue of Shakyamuni Buddha), a strange person named Ding Sheng told the monks of the monastery, 'Twelve years after the statue is erected, a teacher will be born, greatly promoting Buddhism. If the statue faces difficulty, this person will appear. If the statue is destroyed, this person will also face difficulty.' In the year Jiashen of the Chongning era, thieves dug into the abdomen of the statue and took what was hidden inside. Chan Master Zong Gao arrived at Huiyun Monastery in that year. He took Hui Qi as his teacher. The following year, he shaved his head and received full ordination. From then on, his wisdom and eloquence arose naturally, surpassing his peers. Reading the 'Ancient Yunmen Records' (Gu Yunmen Lu), it felt as if he had studied it before. Hearing that the elder monk Shao Cheng (Shao Cheng) had long relied on Chan Master Huai of Tianyi (Tianyi Huai Chanshi), he hurried to pay his respects and heard the profound meaning of Chan Master Xuedou (Xuedou Chanshi). He then went to Chan Master Zhun of Zhantang at Baofeng (Baofeng Zhantang Zhun Chanshi). Chan Master Zhun of Zhantang, seeing his outstanding demeanor and spirit, especially valued him, making him his attendant and guiding him on the shortcut to entering the Buddhist path. Chan Master Zong Gao adapted to circumstances without yielding. Chan Master Zhun rebuked him, saying, 'You have not yet awakened; the root of your illness lies in consciousness. Understanding with consciousness will be obstructed by what is known.' At that time, the elder Li Pengshang (Li Pengshang Lao) was practicing Chan with Chan Master Zhun. Chan Master Zong Gao happened to say, 'The Dao must be awakened through spiritual insight; its wonder lies in the emptiness of the mind. Realizing it does not require cleverness; attaining it instantly transcends hearing and seeing.' The elder Li Pengshang exclaimed, 'Why must one read all the books in the Four Treasuries before becoming a scholar?' Thus, they became friends beyond the mundane world. When Chan Master Zhun was about to pass away, Chan Master Zong Gao asked him whom he should rely on. Chan Master Zhun told him the words of Chan Master Qin of Yuanwu (Yuanwu Qin Chanshi). Afterward, Chan Master Zong Gao repeatedly went to Jingzhu to visit the lay Buddhist Zhang Gong of Wujin (Wujin Jushi Zhang Gong), asking him to write the inscription for Chan Master Zhun's stupa. Zhang Gong's reputation moved the world; Chan Master Zong Gao ascended to his residence, responding with ease and composure. Zhang Gong praised him, naming the hermitage where he lived Miaoxi Hermitage (Miaoxi An), with the style name Tan Hui (Tan Hui). Chan Master Zong Gao returned to Baofeng Monastery and completed the affairs of Chan Master Zhun. He then saw the lay Buddhist of Wujin, who calmly asked
曰。居士謂我禪何如。公曰。子禪逸格矣。師曰。宗杲實未自肯在。公曰。行見川勤可也。於是佩服其言放浪襄漢。會大陽微禪師。密授曹洞宗旨。尋游東都。宣和六年圓悟禪師被旨都下天寧。師自慶曰。天賜我。得見此老。不孤湛堂張公指南之意。遂造天寧。及聆其升堂法要。迥異平日所聞。即傾心依附。閱四旬圓悟舉。僧問雲門。如何是諸佛出身處。門云。東山水上行。若有人問天寧只向。道薰風自南。來殿閣生微。涼師于言下豁然頓。悟圓悟大。喜遷師擇木堂。以古今差別因緣密加妍練。一日圓悟飯超然居士趙公。師預坐。忽忘舉箸。圓悟顧師而語超然曰。是子參得黃楊木禪也。師既為所激乘間扣曰。聞和上嘗問五祖話不。知記其答否。圓悟曰。向問有句無句如藤倚樹作么生。五祖云。描也描不成。畫也畫不就。又問樹倒藤枯時如何。五祖云。相隨來也。師廓然脫去。知見玄妙。圓悟深可之。使掌記室著臨濟正宗記卑焉。分座令接納。繇是以竹篦應機施設電閃星飛。不容擬議叢林浩然歸重。右丞呂公舜徒奏。錫佛日之號。虜人犯順。欲名僧十數北去。師為所挾。會天竺密三藏。日與論義。密尤敬服。尋得自便趨吳門虎丘。聞圓悟遷云居。欲往省覲。道金陵。待制韓公子蒼與語喜之。以書聞樞密徐公師川曰。頃見
【現代漢語翻譯】 現代漢語譯本： 問：『居士，您認為我的禪如何？』 趙公（超然居士）說：『您的禪已經超脫常規了。』 宗杲（禪師）說：『我實際上還沒有自我肯定。』 趙公說：『很快你就能像川勤那樣了。』 於是宗杲佩服他的話，放浪于襄漢一帶。後來遇到了大陽微禪師，秘密地傳授了曹洞宗的宗旨。 之後他遊歷東都。宣和六年，圓悟禪師（禪師名）被皇帝下旨到都城的天寧寺。宗杲暗自慶幸說：『這是上天賜給我的機會，能見到這位老前輩，不辜負湛堂張公（人名）的指點。』 於是他前往天寧寺，聽聞圓悟禪師的升堂說法，與他平日所聽到的截然不同，便傾心依附。 過了四十天，圓悟禪師舉了一個例子：有僧人問雲門禪師（禪師名），『如何是諸佛出身處（諸佛的本源）？』雲門禪師回答說：『東山水上行（在東山的水上行走）。』如果有人問天寧寺，就只說『薰風自南來，殿閣生微涼（和煦的南風吹來，殿閣里感到一絲涼意）。』宗杲在這些話下豁然頓悟，圓悟禪師非常高興，將宗杲遷到擇木堂，用古今的差別因緣秘密地加以磨練。 有一天，圓悟禪師請超然居士趙公吃飯，宗杲也在座。宗杲忽然忘記拿筷子。圓悟禪師看著宗杲對超然居士說：『這位參的是黃楊木禪（比喻枯燥無味的禪）。』 宗杲被圓悟禪師所激發，趁機請教說：『聽說和尚您曾經問過五祖禪師（禪師名）的話，不知道您還記得他的回答嗎？』 圓悟禪師說：『我當時問「有句無句如藤倚樹作么生（有語句和沒有語句，就像藤蔓依附樹木一樣，該怎麼辦）？」五祖禪師回答說：「描也描不成，畫也畫不就（無法描繪，無法畫出）。」我又問「樹倒藤枯時如何（樹倒了，藤也枯萎了，那又該如何）？」五祖禪師回答說：「相隨來也（一起到來）。」』 宗杲聽后，廓然脫去知見玄妙，圓悟禪師非常認可他，讓他掌管記室，撰寫《臨濟正宗記》，地位很低。後來又讓他分座說法，接納信徒。從此以後，宗杲用竹篦（禪宗法器）應機施設，電閃星飛，不容人擬議，叢林大眾浩然歸重。 右丞呂公舜徒（人名）上奏朝廷，賜予宗杲『佛日』的稱號。金人入侵，想要挑選十幾位名僧北上，宗杲也被他們挾持。期間遇到了天竺密三藏（人名），每天與他辯論佛法，密三藏非常敬佩他。後來宗杲設法脫身，前往吳門虎丘。聽說圓悟禪師遷往云居山，想要前去拜見，路過金陵，待制韓公子蒼（人名）與他交談后非常喜歡他，寫信給樞密徐公師川（人名）說：『最近我見到了...』
【English Translation】 English version: Asked: 'Layman, what do you think of my Chan?' Zhao Gong (Layman Chaoran) said: 'Your Chan has transcended the ordinary.' Zonggao (Chan Master) said: 'I have not actually affirmed myself.' Zhao Gong said: 'Soon you will be like Chuanqin.' Thereupon, Zonggao admired his words and roamed around Xianghan. Later, he met Chan Master Dayangwei, who secretly transmitted the essence of the Caodong school. Afterward, he traveled to Dongdu. In the sixth year of Xuanhe, Chan Master Yuanwu (name of a Chan Master) was ordered by the emperor to go to Tianning Temple in the capital. Zonggao secretly rejoiced and said: 'This is an opportunity given to me by heaven to see this old senior and not disappoint the guidance of Zhang Gong of Zhantang (name of a person).' So he went to Tianning Temple and listened to Chan Master Yuanwu's ascending the hall to give a Dharma talk, which was completely different from what he had heard in the past, and he devoted himself to it. After forty days, Chan Master Yuanwu gave an example: A monk asked Chan Master Yunmen (name of a Chan Master), 'What is the place where all Buddhas originate (the origin of all Buddhas)?' Chan Master Yunmen replied: 'Walking on the water of Dongshan (walking on the water of Dongshan).' If someone asks Tianning Temple, just say 'The gentle breeze comes from the south, and a slight coolness arises in the halls (the gentle south wind blows, and a slight coolness is felt in the halls).』 Zonggao had a sudden enlightenment under these words. Chan Master Yuanwu was very happy and moved Zonggao to Zemu Hall, secretly refining him with the differences between ancient and modern causes and conditions. One day, Chan Master Yuanwu invited Layman Chaoran Zhao Gong to dinner, and Zonggao was also present. Zonggao suddenly forgot to pick up his chopsticks. Chan Master Yuanwu looked at Zonggao and said to Layman Chaoran: 'This one is practicing Huangyangmu Chan (a metaphor for dry and tasteless Chan).' Inspired by Chan Master Yuanwu, Zonggao took the opportunity to ask: 'I heard that you once asked Chan Master Wuzu (name of a Chan Master) a question. I wonder if you still remember his answer?' Chan Master Yuanwu said: 'I asked at the time, "With or without a sentence, what is it like for a vine to lean on a tree (with sentences and without sentences, what should be done like a vine leaning on a tree)?" Chan Master Wuzu replied: "It cannot be depicted, it cannot be painted (it cannot be depicted, it cannot be painted)." I also asked, "What if the tree falls and the vine withers (what if the tree falls and the vine withers)?" Chan Master Wuzu replied: "They come together (they come together)."' After hearing this, Zonggao shed his knowledge and views, and Chan Master Yuanwu highly approved of him, allowing him to manage the records room and write 'The Record of the Orthodox Lineage of Linji', with a low status. Later, he was also allowed to give Dharma talks and accept believers. From then on, Zonggao used the bamboo whisk (a Chan Buddhist implement) to respond to opportunities, like lightning and shooting stars, not allowing people to deliberate, and the masses of the Sangha returned to him with great respect. Right Minister Lü Gongshuntu (name of a person)奏上奏朝廷, bestowed upon Zonggao the title 'Buddha Sun'. When the Jin people invaded, they wanted to select a dozen famous monks to go north, and Zonggao was also held hostage by them. During this period, he met the Tantric Master of Tianzhu (name of a person), and debated Buddhist teachings with him every day. The Tantric Master greatly admired him. Later, Zonggao managed to escape and went to Huqiu in Wumen. Hearing that Chan Master Yuanwu had moved to Yunju Mountain, he wanted to visit him. Passing through Jinling, Han Gongzicang (name of a person), a waiter, liked him very much after talking with him, and wrote to Xu Gongshichuan (name of a person), a privy councillor, saying: 'Recently I saw...'
妙喜辯惠出流輩。又能道諸公之事業。袞袞不倦。實僧中祀梓也。抵云居為眾第一座。譏訶佛祖辯搏無礙。圓悟亦讓其雄。會世擾攘。入云居之西結庵于古云門寺基。因以為名。閱二十年闢地湖湘轉仰山。邂逅竹庵圭禪師。相與還雲門。著頌古百餘篇。久之遊七閩。居海上洋嶼。師閔諸方學者困於默照。作辯邪正說以救其弊。泉南給事江公創庵小溪延請師居。緇素篤于道者畢集。未半年發明大事者數十人。鼎需思岳彌光道謙遵璞悟本等。皆在焉。一日參政李公漢老。聞舉庭柏話有省。師可之及公疾革。作偈寄彌光。有深將法力荷雲門之句。師平居絕無應世意。圓悟在蜀聞之。囑丞相張公德遠曰。杲首座不出。無可支臨濟法道者。公尋還朝。適徑山虛席。必欲致師。師幡然起赴。開法于臨安府治。唱圓悟之道。說法竟。侍郎馮公濟川問曰。師嘗言不作這蟲豸。今日為什麼敗闕。師曰。盡大地是個杲上座爾作么生見。公無語。及居徑山。四方佳衲子靡然坌集。至一千七百。師無他約束。容其自律發明已見率常有之。上堂問答(具在本錄)時惠云院忘丁生之讖。毀釋迦故像而新之。實紹興辛酉。夏五月也。師於是月。坐與張厚善。著逢掖編置衡州廖通直李繹。為結茅圃中。師既拘文不與眾俱。率令散處花葯開福伊山。時容其
【現代漢語翻譯】 現代漢語譯本 妙喜辯慧（指妙喜禪師，以辯才和智慧著稱）超越同輩，又能講述諸位大德的事業，孜孜不倦，實在是僧人中的棟樑之才。他前往云居山，成為大眾中的第一座（指寺院中地位最高的僧人之一）。他批評佛祖，辯論起來毫無障礙，圓悟禪師（指圓悟克勤禪師）也讓他三分。適逢世道擾攘，他進入云居山的西邊，在古云門寺的遺址上結廬隱居，因此以『雲門』為名。 過了二十年，他在湖湘地區開闢了仰山。在那裡，他與竹庵圭禪師（指竹庵士珪禪師）相遇，兩人一同返回雲門寺。他創作了一百多篇頌古。之後，他遊歷七閩（福建一帶），居住在海上的洋嶼。禪師憐憫各地的學人被困於默照禪（一種禪修方法，注重靜默觀照），於是撰寫了《辯邪正說》來匡救這種弊端。 泉南（泉州）的給事江公（江漢老）建立了小溪庵，延請禪師前去居住。緇素（僧人和在家信徒）中篤信佛道的人都聚集而來。不到半年，就有數十人開悟，其中包括鼎需、思岳、彌光、道謙、遵璞、悟本等人。 有一天，參政李公漢老（李漢老）聽聞『舉庭柏』的話頭（禪宗公案），有所領悟，禪師認可了他的見解。等到李公病危時，禪師作偈寄給彌光，其中有『深將法力荷雲門』的句子（意為要將弘揚雲門宗的重任承擔起來）。禪師平時絕沒有應酬世俗的意願。圓悟禪師在四川聽聞此事，囑託丞相張公德遠（張德遠）說：『杲首座（指大慧宗杲禪師）不出山，就沒有人能夠支撐臨濟宗的法道。』 張公不久后還朝，恰逢徑山寺住持之位空缺，他一定要請禪師前去。禪師於是前往，在臨安府（杭州）開法，宣揚圓悟禪師的禪法。說法完畢，侍郎馮公濟川（馮楫）問道：『禪師曾經說過不做這蟲豸（比喻無知無覺），今天為什麼又在這裡敗闕（指說法）？』禪師回答說：『整個大地都是杲上座，你又如何看待？』馮公無言以對。 等到禪師居住在徑山寺，四方的優秀僧人都紛紛前來聚集，多達一千七百人。禪師沒有其他的約束，允許他們自我約束，開悟見性之事時常發生。上堂問答（內容在本錄中）。當時正值惠云院忘丁生之讖（預言），於是毀壞釋迦牟尼的舊像，重新塑造新的佛像，時間是紹興辛酉年（1141年）的五月。 禪師在這個月，與張厚善相處甚好，安排衡州的廖通直、李繹在園圃中結茅居住。禪師既然被拘束，不能與大眾在一起，就讓他們分散居住在花葯、開福、伊山等地，允許他們...
【English Translation】 English version Miaoxi Bianhui (referring to Zen Master Miaoxi, known for his eloquence and wisdom) surpassed his peers and was also able to speak of the undertakings of various virtuous individuals, tirelessly. He was truly a pillar of the Sangha. He went to Yunju Mountain and became the first seat (one of the highest-ranking monks in the monastery) among the assembly. He criticized the Buddhas and debated without hindrance, even Zen Master Yuanwu (referring to Zen Master Yuanwu Keqin) yielded to him. Coinciding with the disturbances of the world, he entered the west of Yunju Mountain and built a hermitage on the site of the ancient Yunmen Temple, hence the name 'Yunmen'. After twenty years, he pioneered Yangshan in the Hunan region. There, he encountered Zen Master Zhuan Gui (referring to Zen Master Zhuan Shi Gui), and the two returned to Yunmen Temple together. He composed more than a hundred verses of Songgu. Afterwards, he traveled to the Seven Min (the area around Fujian) and resided on the ocean island of Yangyu. The master pitied the scholars of various places who were trapped in Silent Illumination Zen (a method of Zen practice that emphasizes silent contemplation), so he wrote 'Distinguishing the Correct and Refuting the Erroneous' to remedy this defect. Jiang Gong (Jiang Hanlao), a government official from Quanzhou, established Xiaoxi Hermitage and invited the master to reside there. Those who were devoted to the Buddhist path, both monks and laypeople, gathered together. In less than half a year, dozens of people attained enlightenment, including Dingxu, Siyue, Miguang, Daoqian, Zunpu, and Wuben. One day, Councilor Li Gong Hanlao (Li Hanlao) heard the 'raising the cypress tree in the courtyard' koan (a Zen riddle) and had an insight, which the Zen master affirmed. When Lord Li was critically ill, the Zen master composed a verse and sent it to Miguang, which included the line 'Deeply shoulder the Dharma power and bear Yunmen' (meaning to take on the responsibility of promoting the Yunmen School). The Zen master usually had no intention of engaging in worldly affairs. Zen Master Yuanwu heard about this in Sichuan and instructed Prime Minister Zhang Gong Deyuan (Zhang Deyuan): 'If Abbot Gao (referring to Zen Master Dahui Zonggao) does not come out of the mountain, there will be no one to support the Dharma path of the Linji School.' Lord Zhang soon returned to the court, and it happened that the position of abbot of Jingshan Temple was vacant, and he insisted on inviting the master to go there. The Zen master then went to Hangzhou to open the Dharma, propagating the Zen of Zen Master Yuanwu. After the Dharma talk, Vice Minister Feng Gong Jichuan (Feng Ji) asked: 'The master once said that he would not be this insect (a metaphor for ignorance), why are you failing here today (referring to giving a Dharma talk)?' The Zen master replied: 'The entire earth is Abbot Gao, how do you see it?' Lord Feng was speechless. When the Zen master resided at Jingshan Temple, excellent monks from all directions gathered together, numbering as many as one thousand seven hundred. The Zen master had no other restrictions, allowing them to self-regulate, and the matter of enlightenment and seeing one's nature often occurred. The questions and answers in the Dharma Hall (the content is in this record). At that time, it was the prophecy of the forgetting of the Ding Sheng of Huiyun Temple, so the old image of Sakyamuni was destroyed and a new Buddha image was recast, the time was the fifth month of the Xinyou year (1141) of the Shaoxing era. In this month, the Zen master got along very well with Zhang Houshan, and arranged for Liao Tongzhi and Li Yi of Hengzhou to build thatched huts in the garden to live in. Since the Zen master was restrained and could not be with the assembly, he let them live scattered in Huayao, Kaifu, Yishan and other places, allowing them to...
受道。門庭益峻。乃褒先德機緣間與拈提。離為三帙。目曰正法眼藏。前參政李公大發。時居鐔津。翰林汪公彥章稅駕零陵。數通書問道。當軸者滋不悅。移師梅州。其地荒僻瘴癘。藥物不具。學徒百餘。羸糧從之。閱六稔斃者過半。師以道處之怡然。由是居民向化至繪師像。飲食必祀焉者有之。
乙亥冬蒙恩北還。明年春復僧伽黎。尋領朝命住明州育王山。逾年有旨。改住徑山。天下宿衲復集如初。時上潛藩。雅聞師名。遣內都監詣山問佛法大意。師升堂有偈云。豁開頂門眼。照徹大千界。既為法中王。於法得自在。仍作頌獻曰。大根大器大力量。荷擔大事不尋常。一毛頭上通訊息。遍界明明不覆藏。上嘉美久之。建邸立。復遣內知客入山供養五百應真。請師說法。親書妙喜庵大字。並制贊寵寄曰。生滅不滅。常住不住。圓覺空明。隨物現處。師升堂有偈曰。十方法界至人口。法界所有即其舌。只馮此口與舌頭。祝吾君壽無間歇。億萬斯年注福源。如海滉漾永不竭。師子窟內產狻猊。鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲皆歡悅。稽首不可思議事。喻如眾星拱明月。故今宣揚妙伽陀。第一義中真實說。師春秋高。求解寺任。辛巳春得旨退居院之明月堂。然宏法為人老而不倦。上即位特賜號大惠禪師。隆
【現代漢語翻譯】 現代漢語譯本：
接受佛法后，門庭更加興盛。於是讚揚先德的機緣，並時常進行『拈提』（佛教用語，指提持、揭示）。將佛法分為三部分，命名為《正法眼藏》。前參政李公大為讚賞，當時居住在鐔津。翰林汪公彥章停留在零陵，多次寫信問道。當權者因此更加不悅。於是將師遷移到梅州，那裡荒涼偏僻，多瘴氣疾病，藥物也不齊全。學徒一百多人，帶著微薄的糧食跟隨他。過了六年，死了一半以上。師父用佛法來對待這一切，安然自得。因此當地居民敬仰師父，甚至有畫師父的畫像，飲食前必定祭拜的。 乙亥年冬天，師父蒙受恩典得以返回北方。第二年春天，再次披上僧伽黎（袈裟）。不久後接受朝廷的命令，住在明州育王山。過了一年，又有旨意，改住徑山。天下的老修行又像當初一樣聚集而來。當時皇上還是藩王，早就聽聞師父的名聲，派遣內都監到山中詢問佛法的大意。師父升座說法，有偈語說：『豁開頂門眼，照徹大千界。既為法中王，於法得自在。』接著作頌獻上說：『大根大器大力量，荷擔大事不尋常。一毛頭上通訊息，遍界明明不覆藏。』皇上嘉獎贊美了很久。建造府邸完畢后，又派遣內知客入山供養五百應真（阿羅漢），請師父說法，親自書寫『妙喜庵』三個大字，並作贊表示寵愛說：『生滅不滅，常住不住。圓覺空明，隨物現處。』師父升座說法，有偈語說：『十方法界至人口，法界所有即其舌。只馮此口與舌頭，祝吾君壽無間歇。億萬斯年注福源，如海滉漾永不竭。師子窟內產狻猊，鸑鷟定出丹山穴。為瑞為祥遍九垓，草木昆蟲皆歡悅。稽首不可思議事，喻如眾星拱明月。故今宣揚妙伽陀，第一義中真實說。』師父年事已高，請求辭去寺院的職務。辛巳年春天，得到旨意退居院中的明月堂。然而弘揚佛法，教化世人，年老也不倦怠。皇上即位后，特別賜號『大慧禪師』，隆重褒獎。
【English Translation】 English version:
After receiving the Dharma, the gate became even more eminent. Thus, he praised the opportunities of the former sages and often engaged in 『Niantí』 (a Buddhist term referring to upholding and revealing). He divided the Dharma into three parts, naming it 『The Eye Treasury of the True Dharma』 (正法眼藏, Zhèngfǎ Yǎnzàng). The former Political Councilor, Lord Li, greatly admired it and resided in Xinjin at the time. The Hanlin scholar, Lord Wang Yanzhang, stayed in Lingling and frequently wrote letters to inquire about the Dharma. The authorities became even more displeased. Therefore, the master was transferred to Meizhou, a desolate and remote place with miasma and diseases, and lacking complete medicines. More than a hundred disciples followed him with meager rations. After six years, more than half of them had died. The master treated everything with the Dharma, remaining serene and content. Consequently, the local residents revered the master, and some even painted portraits of him, making sure to offer sacrifices before meals. In the winter of the year Yihai, the master received grace and was able to return to the north. In the spring of the following year, he donned the Sanghati (僧伽黎, Sēngqiélí, a monastic robe) again. Soon after, he received an imperial order to reside at Mount Yuwang in Mingzhou. After a year, there was another decree to move to Mount Jingshan. The veteran monks from all over the world gathered again as before. At that time, the emperor was still a prince and had long heard of the master's name. He sent the Inner Supervisor to the mountain to inquire about the main idea of the Buddha Dharma. The master ascended the seat and gave a verse, saying: 『The eye of the crown is wide open, illuminating the great thousand worlds. Having become the king of the Dharma, one is free in the Dharma.』 Then he composed a hymn and presented it, saying: 『Great roots, great vessel, great strength, bearing great matters is not ordinary. News passes through the tip of a single hair, clearly and without concealment throughout the realm.』 The emperor praised and admired it for a long time. After the construction of the residence was completed, he sent the Inner Receptionist to the mountain to offer offerings to five hundred Arhats (應真, Yìngzhēn), inviting the master to preach the Dharma, and personally wrote the three characters 『Miaoxi Hermitage』 (妙喜庵, Miàoxǐ Ān), and composed a eulogy to show his favor, saying: 『Birth and death are not extinguished, permanence does not abide. Perfect enlightenment is empty and bright, appearing everywhere with things.』 The master ascended the seat and gave a verse, saying: 『The ten directions of the Dharma realm reach the human mouth, all that is in the Dharma realm is its tongue. Relying only on this mouth and tongue, I wish my sovereign a life without end. May blessings be poured for billions of years, as vast as the sea and never exhausted. The lion cub is born in the lion's den, and the phoenix will surely come from the Dan Mountain cave. Auspicious omens spread throughout the nine regions, and plants, trees, and insects are all delighted. I bow to the inconceivable matter, like the stars surrounding the bright moon. Therefore, I now proclaim the wonderful Gatha, the truth in the first meaning.』 The master was old and requested to resign from the temple duties. In the spring of the year Xinsi, he received an imperial order to retire to the Mingyue Hall in the courtyard. However, he continued to propagate the Dharma and teach people, tireless even in old age. After the emperor ascended the throne, he specially bestowed the title 『Zen Master Dahui』 (大慧禪師, Dà Huì Chánshī), with great praise.
興建元自恣前一夕。有星殞于院之西。流光赫然。有聲如雷。師示微疾。八月九日學徒問候。師勉以宏道徐遣之曰。吾翌日始行。至五鼓親書遺奏。侍僧固請留頌。為寫四句擲筆就寢。湛然而逝壽七十有五。塔全身於堂之後。
淳祐間晉陵尤煜號貳卿。嘗題大惠語。大惠說法從橫踔勵。如孫吳之用兵。而廣闊弘深不可涯涘。如大海水。魚龍飲者莫不取足。今舉平昔聞見二則朱文公少年不樂讀時文。因聽一尊宿說禪直指本心。遂悟昭昭靈靈一著。十八歲請舉。時從劉屏山。屏山意其必留心舉業。暨搜其篋。只大惠語錄一帙爾。次年登科。故公平生深知禪學骨髓透脫關鍵。此上根利器。於此取足者也。煜早得於潘子善丈云爾。因取語錄讀之。至老不敢釋手。往在舂陵。永嘉徐棘卿瑄。亦貶是邦。未幾忽遷象臺。憂愁涕泣。煜授以所攜本。徐卿亟取讀之。達旦不寐。次日欣悅忘憂。與昨日夐然二人也。遂攜以去。手抄一本乃見還。后三年徐沒于貶所。臨終殆同遊戲。不疾沐浴而逝。此書之靈驗如此。蓋煜之親睹也(云云)。
(十三) 詔蔣山大禪了明禪師。繼席徑山。師秀州陸氏。嗣大惠。化揚和王姑胥莊田供眾。歲收二萬斛。常住由是豐足。
(十四 甲申) 沙門祖琇號石室撰隆興佛運通論成行於
【現代漢語翻譯】 現代漢語譯本：興建元自恣（佛教術語，指僧眾在雨季安居結束后舉行的自我反省儀式）前一天的晚上，有一顆星星隕落在寺院的西邊，流光非常明亮，聲音像雷一樣。禪師略微感到身體不適。八月初九，弟子們前來看望。禪師勉勵他們要弘揚佛法，然後慢慢地讓他們離開，說：『我明天才走。』到了五更天，親自寫下遺奏。侍奉的僧人懇請禪師留下遺偈（佛教術語，指僧人臨終前留下的詩偈）。禪師寫了四句就扔下筆，安然入睡，圓寂了，享年七十五歲。全身舍利塔建在禪堂的後面。
淳祐年間，晉陵（地名）的尤煜，號貳卿，曾經題寫過大慧（禪師名號）的語錄。大慧禪師說法縱橫馳騁，像孫吳（指孫武、吳起，都是古代軍事家）用兵一樣，而其廣闊弘深又不可測度，像大海水一樣，魚龍飲者沒有誰不能從中得到滿足。現在舉出我平時所見所聞的兩件事：朱文公（指朱熹，南宋理學家）少年時不喜歡讀科舉文章，因為聽一位尊宿（佛教術語，指年長的僧人）說禪，直指本心，於是領悟了昭昭靈靈的道理。十八歲參加科舉考試，當時跟隨劉屏山（人名）。劉屏山認為他一定會專心準備科舉考試，等到搜查他的書箱時，只有一部大慧語錄而已。第二年就考中了進士。所以朱熹平生深知禪學的精髓，透徹理解其中的關鍵。這是上等根器的人，能夠從中得到滿足。尤煜早年從潘子善那裡聽說了這件事。於是拿來語錄閱讀，到老都不敢放下。過去在舂陵（地名），永嘉（地名）的徐棘卿瑄，也被貶到這個地方。沒過多久，忽然被調到象臺（官署名）。他憂愁哭泣，尤煜就把自己攜帶的語錄給他。徐卿急忙拿去閱讀，直到天亮都沒有睡覺。第二天就高興得忘記了憂愁，和昨天判若兩人。於是帶著語錄離開了。手抄了一本之後才歸還。三年後，徐卿死在貶所。臨終時幾乎像遊戲一樣，沒有生病，沐浴后就去世了。這本書的靈驗就是這樣，這是尤煜親眼所見的。
（十三）朝廷下詔，讓蔣山（山名）的大禪了明禪師，接替徑山（山名）的住持之位。禪師是秀州（地名）陸氏人，師承大慧禪師。化緣得到揚和王（人名）姑胥莊園的田地，用來供養僧眾，每年收入兩萬斛糧食。寺院因此變得豐足。
（十四 甲申年）沙門（佛教術語，指佛教出家人）祖琇，號石室，撰寫了《隆興佛運通論》，得以推行。
【English Translation】 English version: On the eve of the Xingjian Yuan Self-surrender (Buddhist term, referring to the self-reflection ceremony held by monks after the rainy season retreat), a star fell to the west of the monastery, its light blazing brightly, and the sound was like thunder. The Zen master felt slightly unwell. On the ninth day of the eighth month, his disciples came to visit. The Zen master encouraged them to propagate the Dharma and then slowly dismissed them, saying, 'I will leave tomorrow.' At the fifth watch (early morning), he personally wrote his memorial. The attending monks earnestly requested him to leave a verse (Buddhist term, referring to a poem left by a monk before death). The Zen master wrote four lines, threw down his pen, and peacefully entered Nirvana, at the age of seventy-five. His complete body stupa was built behind the Zen hall.
During the Chunyou period, You Yu of Jinling (place name), styled Erqing, once inscribed on the sayings of Dahui (Zen master's name). Dahui Zen master's teachings were unrestrained and vigorous, like Sun Wu's (referring to Sun Tzu and Wu Qi, both ancient military strategists) use of troops, and his breadth and depth were immeasurable, like the ocean, from which all fish, dragons, and drinkers could draw their fill. Now, I will cite two things I have personally seen and heard: When Zhu Wengong (referring to Zhu Xi, a Neo-Confucian scholar of the Southern Song Dynasty) was young, he did not enjoy reading examination essays. Because he listened to an elder monk (Buddhist term, referring to an elderly monk) speak about Zen, directly pointing to his original mind, he realized the principle of clarity and awareness. At the age of eighteen, he participated in the imperial examination, at which time he followed Liu Pingshan (person's name). Liu Pingshan thought that he would definitely focus on preparing for the examination, but when he searched his bookcase, there was only a copy of Dahui's sayings. The following year, he passed the examination. Therefore, Zhu Xi deeply understood the essence of Zen throughout his life, thoroughly grasping its key points. This is for people of superior faculties, who can find satisfaction in it. You Yu heard about this from Pan Zishan early on. So he took the sayings and read them, never daring to put them down even in his old age. In the past, in Chunling (place name), Xu Jiqing Xuan of Yongjia (place name) was also demoted to this place. Before long, he was suddenly transferred to Xiangtai (official title). He was worried and wept, and You Yu gave him the sayings he had brought with him. Xu Qing hurriedly took it and read it, not sleeping until dawn. The next day, he was happy and forgot his worries, completely different from the day before. So he took the sayings with him and returned it after hand-copying a copy. Three years later, Xu Qing died in his place of exile. At the time of his death, it was almost like a game. He was not ill, bathed, and then passed away. The efficacy of this book is like this, which You Yu personally witnessed.
(13) The imperial court issued an edict, ordering the Great Zen Master Liaoming of Jiangshan (mountain name) to succeed as the abbot of Jingshan (mountain name). The Zen master was a member of the Lu family of Xiuzhou (place name), and he was a disciple of Dahui Zen master. He obtained land from the Yanghe Wang (person's name) Gu Xu manor to support the monks, with an annual income of 20,000 hu of grain. The monastery therefore became prosperous.
(14, Year Jiashen) The Shramana (Buddhist term, referring to a Buddhist renunciate) Zuxiu, styled Shishi, wrote the 'General Treatise on the Buddhist Fortune of Longxing,' which was promoted.
世。
(乙酉) 乾道元年。
(丙戌) 詔靈隱道昌禪師住凈慈。
(戊子) 詔上竺若訥講師。於四月八日。選五十僧入內觀堂。行金光明三昧。祈福邦家。
金國十月一日。詔顗禪師于東京創清安禪寺。度僧五百。作般瑟于吒會。
(十五 己丑) 普庵禪師入寂。名印肅。袁州宜春余氏子。六歲夢一僧點其心曰。汝他日當自省。既覺以意白母。視之當心有一點紅瑩。大似世之櫻珠。父母因此許從壽隆院賢公出家。年二十七落𩭄。越明年受戒。師容貌魁奇智性巧慧。賢器之。勉讀法華。師曰。嘗聞諸佛元旨必貴了悟於心。數墨巡行無益於事。遂辭師遊湖湘。謁大溈牧庵忠公。因問。萬法歸一。一歸何處。忠公豎起拂子。師遂有省。后歸受業院。紹興癸酉間有鄰寺慈化者。眾請住持無常住。師布衾紙衣晨粥暮食禪定外。唯閱華嚴經論。一日大悟遍體汗流。喜曰。我今親契華嚴境界。遂述頌曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。自後發為言句動悟幽顯。有不期然而然者。一日忽有僧名道存。冒雪至。師目之喜曰。此乃吾不請之友矣。遂相與寂坐。交相問答。或笑或喝。僧曰。師再來人也。非久當大興吾教。乃指雪書頌而行。至斯慕曏者眾。師乃
【現代漢語翻譯】 現代漢語譯本 （乙酉）乾道元年。
（丙戌）詔令靈隱道昌禪師住持凈慈寺。
（戊子）詔令上竺若訥講師，於四月八日，選五十名僧人進入內觀堂，舉行金光明三昧法會，為國家祈福。
金國十月一日，詔令顗禪師在東京建立清安禪寺，度化僧人五百名，舉行般瑟于吒會（一種佛教法會）。
（十五 己丑）普庵禪師圓寂，法名印肅。袁州宜春余氏之子。六歲時夢見一位僧人點他的心說：『你將來應當自己覺悟。』醒來后將此事告訴母親，母親看他的心口，發現有一點紅色的東西，很像世上的櫻桃。父母因此答應他跟隨壽隆院的賢公出家。二十七歲時剃髮。第二年受戒。禪師容貌魁梧奇偉，智慧聰敏。賢公很器重他，勉勵他讀誦《法華經》。禪師說：『我常聽說諸佛的根本宗旨必定在於內心領悟，死記硬背經文對事情沒有益處。』於是辭別賢公遊歷湖湘一帶，拜見大溈牧庵忠公。問道：『萬法歸一，一歸何處？』忠公豎起拂塵。禪師因此有所領悟。後來回到受業院。紹興癸酉年間，有鄰寺慈化寺，大眾請他住持，但沒有常住的產業。禪師身穿布衣，每天早晨喝粥，晚上吃飯，除了禪定之外，只閱讀《華嚴經論》。一天，忽然大悟，全身汗流浹背，高興地說：『我現在親身契入華嚴境界了。』於是作頌說：『捏不成團，撥不開，何須南嶽又天臺。六根門首無人用，惹得胡僧特地來。』自此之後，所發的言語都能啓發幽微的道理。有一天，忽然有一位名叫道存的僧人，冒雪前來。禪師看著他高興地說：『這真是我不請自來的朋友啊。』於是兩人一起靜坐，互相問答，或笑或喝。僧人說：『禪師是再來人，不久將會大興我們的教法。』於是指著雪地寫下頌語離去。至此，仰慕前來的人很多。禪師於是
【English Translation】 English version (YiYou) The first year of Qiandao.
(BingXu) An imperial decree was issued for Chan Master Daochang of Lingyin Temple to reside at Jingci Temple.
(WuZi) An imperial decree was issued for Lecturer Ruone of Shangzhu Temple. On the eighth day of the fourth month, fifty monks were selected to enter the Inner Observation Hall to perform the Golden Light Samadhi, praying for blessings for the country.
On the first day of the tenth month in the Jin Kingdom, an imperial decree was issued for Chan Master Yi to establish Qing'an Chan Temple in Tokyo, ordaining five hundred monks and holding a Banse Yuzha assembly (a type of Buddhist assembly).
(Fifteenth, JiChou) Chan Master Pu'an passed away, with the Dharma name Yin Su. He was the son of the Yu family of Yichun, Yuanzhou. At the age of six, he dreamed of a monk pointing at his heart and saying, 'You should awaken yourself in the future.' After waking up, he told his mother about it, and she saw a red spot on his heart, resembling a cherry. His parents therefore allowed him to become a monk under the guidance of Master Xian of Shoulung Temple. He shaved his head at the age of twenty-seven. He received the precepts the following year. The Chan Master had a tall and extraordinary appearance and clever wisdom. Master Xian valued him greatly and encouraged him to read the Lotus Sutra. The Chan Master said, 'I have always heard that the fundamental purpose of all Buddhas must be to realize enlightenment in the heart. Memorizing the scriptures is of no benefit.' Therefore, he bid farewell to Master Xian and traveled to the Hunan and Xiang areas, visiting Master Mu'an Zhong of Dawei. He asked, 'All dharmas return to one, where does the one return to?' Master Zhong raised his whisk. The Chan Master then had some understanding. Later, he returned to the temple where he had received his initial training. During the GuiYou year of the Shaoxing era, there was Cihua Temple in the neighboring temple, and the public invited him to be the abbot, but there was no permanent property. The Chan Master wore cloth clothes, ate porridge in the morning and rice in the evening, and apart from Chan meditation, he only read the Avatamsaka Sutra and its commentaries. One day, he suddenly had a great enlightenment, and his whole body was covered in sweat. He happily said, 'I have now personally entered the realm of the Avatamsaka Sutra.' So he composed a verse saying: 'Cannot be kneaded into a ball, cannot be opened, why need Nan Yue and Tian Tai. No one uses the six roots, attracting a foreign monk to come here.' From then on, the words he spoke could inspire subtle principles. One day, a monk named Daocun suddenly came in the snow. The Chan Master looked at him and happily said, 'This is truly a friend who came uninvited.' So the two sat in silence together, asking and answering each other, sometimes laughing and sometimes shouting. The monk said, 'The Chan Master is a reincarnation, and will soon greatly promote our teachings.' So he pointed to the snow and wrote a verse before leaving. From then on, many people admired and came to him. The Chan Master then
隨宜為說。或書偈與之。有病患者。折草為藥與之即愈。或有疫毒人跡不相往來者。與之頌。鹹得十全。至於祈禳雨旸伐怪木毀淫祠。靈應非一。由是鼎新梵宇或問。師修何行而得此。師當空畫云。還會么。云不會。師云。上心不須說。其峻機多類此。忽一日索筆書頌于方丈西壁云。乍雨乍晴寶象明東西南北亂云深。失珠無限人遭劫。幻應權機為汝清○枯木救度復示眾曰。諸佛不出世。亦無有涅槃。入吾室者必能元契矣。善自護持無令退失。索浴更衣跏趺而寂。時乾道五年七月二十一日也。世壽五十五。僧臘二十八。奉全身於塔焉。
(十六) 是年金國慶壽亨禪師。塔于嵩山。其文略曰。諱教亨。號虛明。濟州任城王氏子。先有汴京慈濟寺僧福安。山居任城有年矣。齋于芒山村。倚樹而化。見夢于女弟馮。自彭村浮圖乘白馬而下曰。我生於西陳村王光道家。馮語其母及其子其夢正同。詰旦至光道家。師母劉夜夢安公來求寄宿。是日師果生焉。拳右拇指似不能伸。瞬而未笑。同業福廣福堅聞之來謁。徑問。安兄無恙。師熟視良久伸指而笑。常獨臥空室。其母聞人誦摩訶般若波羅蜜。驚顧襁褓。師猶囁嚅。及晬試以經卷酒杯。遽拾經卷。少長不茹葷血。唯見僧行造門。輒喜從之。故一時皆呼以馮山主芒山。村碑之
【現代漢語翻譯】 現代漢語譯本：
根據不同情況為他們說法，或者寫偈語送給他們。有生病的患者，折些草當藥給他們，病就好了。或者有發生瘟疫，人們不敢互相來往的地方，把經文念給他們聽，都能痊癒。至於祈求晴雨、砍伐妖怪附著的樹木、拆毀淫邪的祠廟，靈驗的事例不止一件。因此重新修繕寺廟。有人問：『禪師您修的是什麼行，才能得到這樣的效果？』禪師對著天空畫了個圈說：『會意了嗎？』那人說：『不會。』禪師說：『最高的心法是不需要說的。』他高峻的機鋒大多是這樣。忽然有一天，他要來筆，在方丈室西邊的墻壁上寫了首偈語：『時而下雨時而晴，寶象的光輝更加明亮，東西南北到處是混亂的云。丟失寶珠的人們遭受無盡的劫難，用幻化的應化和權巧的機用為你們澄清。』
枯木救度禪師再次向大眾開示說：『諸佛不出世，也沒有涅槃。進入我的房間的人一定能夠完全契合真理。好好守護保持，不要退失。』他要求沐浴更衣，然後結跏趺坐而圓寂。時間是乾道五年七月二十一日，世壽五十五歲，僧臘二十八年。人們將他的全身供奉在塔中。
（十六）這一年，金國的慶壽亨禪師，在嵩山建塔。碑文內容大致如下：禪師法名教亨，號虛明，是濟州任城人王氏之子。先前有汴京慈濟寺的僧人福安，在任城芒山居住多年。在芒山村齋戒，靠著樹而圓寂。馮氏是禪師的姐姐，夢見福安從彭村的佛塔乘著白馬下來，說：『我出生在西陳村王光道家。』馮氏把夢告訴了她的母親和兒子，他們的夢境也相同。第二天早晨，他們來到王光道家。禪師的母親劉氏夜裡夢見安公來求借宿。當天禪師果然出生了。他右手的拇指好像不能伸直，也不會笑。福廣、福堅兩位同修聽到這件事後前來拜訪。直接問道：『安兄您好嗎？』禪師仔細地看了他們很久，然後伸直了手指，笑了。他經常獨自睡在空房間里。他的母親聽到有人誦讀《摩訶般若波羅蜜經》，驚訝地看著襁褓中的他，禪師也好像在喃喃自語。等到週歲時，用經卷和酒杯來測試他，他立刻拿起了經卷。從小就不吃葷腥。只要看到僧人來到家門，就高興地跟隨著他們。所以當時人們都稱他為馮山主、芒山（村）碑的……
【English Translation】 English version:
He would preach according to the circumstances, or write verses for them. If there were sick patients, he would break off some grass to make medicine for them, and they would be healed. Or if there was a plague and people did not dare to visit each other, he would recite scriptures for them, and they would all recover completely. As for praying for rain or sunshine, felling trees inhabited by monsters, and destroying licentious shrines, the miraculous responses were numerous. Therefore, he renovated temples. Someone asked: 'What practices do you cultivate, Master, to achieve this?' The Master drew a circle in the air and said, 'Do you understand?' The person said, 'No.' The Master said, 'The highest mind does not need to be spoken of.' His sharp wit was mostly like this. Suddenly one day, he asked for a brush and wrote a verse on the west wall of his abbot's room: 'Sometimes rain, sometimes sunshine, the precious image shines brighter, east, west, north, and south, deep in chaotic clouds. Countless people who have lost their jewels suffer劫 (jie, calamity), I use illusory responses and expedient means to clarify for you.'
Kumu Jiudu (枯木救度, withered tree salvation) Chan Master further instructed the assembly, saying: 'The Buddhas do not appear in the world, nor is there涅槃 (niepan, nirvana). Those who enter my room will surely be able to fully accord with the truth. Protect and maintain it well, do not let it be lost.' He asked to bathe and change clothes, then sat in full lotus posture and passed away. The time was the twenty-first day of the seventh month of the fifth year of Qiandao (乾道, a reign period of the Song Dynasty), his age was fifty-five, and his monastic age was twenty-eight. People enshrined his whole body in a pagoda.
(16) In this year, Qingshou Heng (慶壽亨) Chan Master of the Jin Dynasty built a pagoda in Mount Song (嵩山). The inscription roughly says: His name was Jiaoheng (教亨), his style name was Xuming (虛明), and he was the son of the Wang family of Rencheng (任城), Jizhou (濟州). Previously, there was a monk named Fuan (福安) from Ciji Temple (慈濟寺) in Bianjing (汴京), who had lived in Mount Mang (芒山) in Rencheng for many years. He fasted in Mangshan Village, leaning against a tree and passed away. Feng (馮), the Chan Master's elder sister, dreamed of Fuan riding a white horse down from the pagoda in Peng Village (彭村), saying: 'I was born in the Wang Guangdao (王光道) family in Xichen Village (西陳村).' Feng told her mother and son about the dream, and their dreams were the same. The next morning, they went to the Wang Guangdao family. Chan Master's mother, Liu (劉), dreamed at night that Angong (安公) came to ask for lodging. That day, the Chan Master was indeed born. His right thumb seemed unable to stretch, and he did not smile. Fuguang (福廣) and Fujian (福堅), two fellow practitioners, came to visit after hearing about this. They directly asked: 'Brother An, are you well?' The Chan Master looked at them carefully for a long time, then stretched out his finger and smiled. He often slept alone in an empty room. His mother heard someone reciting the摩訶般若波羅蜜經 (Mohe Banruo Boluomi Jing, the Maha Prajna Paramita Sutra), and looked in surprise at him in his swaddling clothes, and the Chan Master seemed to be murmuring. When he was one year old, they tested him with scriptures and wine cups, and he immediately picked up the scriptures. From a young age, he did not eat meat or blood. Whenever he saw monks coming to his door, he would happily follow them. Therefore, at that time, people called him Feng Shan Zhu (馮山主, Master Feng of the Mountain), the Mangshan (Village) inscription...
于石。七歲出家禮本州崇覺院圓公為師。十三受具足戒。遇苦瓜先生。相之曰。此兒必領僧萬指。十五遊方。聞鄭州普照寶公法席之勝。自汴梁發足。是夜寶公夢。慶雲如金芙蕖繽紛亂墜。以告人曰。吾十年無夢矣。此何祥也。翌日師來。寶公心獨異之。師朝夕參扣。未有所入他日以事往睢陽宿趙渡。忽馬上憶擊板因緣有省。凝情不散將抵河津。同行德滿驚曰。師兄此河津也。師下馬悲喜交集。至於隕涕。歸以語寶公。公曰。此僵臥人。似欲轉動。猶未印可曰曾看日面佛公案否。師笑曰。兒時已念得。寶公笑曰。我只教人蔘諸方掉下底禪。但再參去。定有自得力處。一日師因云堂靜坐。忽聞板聲霍然親證。呈頌曰。日面月面。星流電轉。若更遲疑。面門著箭。咄。寶公遂記莂曰吾謾汝不得也。諸方知師得法。懇求出世。師亦知緣至。輒往應命。五坐道場。嵩山之戒壇。韶山之雲門。鄭州之普照。林溪之大覺。嵩山之法王。左丞相夾谷清臣。請師住中都潭柘。歸隱缺門。復駐錫于濟川之普照。方丈后叢樹蓊鬱中有一株。亭亭然高丈餘。群鴉以次來巢。其上下十二級如浮圖狀。眾賀曰。和上佛法將大振乎。不十數日奉章廟旨主慶壽寺。三年。退居缺門。知河南府國公石抹仲溫。以少林虛席。請師繼之。居無何師復引去。徜
徉嵩少間者數年。忽覺四大弦緩。杜門堅坐謝絕賓客。其嗣香山江延師于西堂。慈雲海復乞侍奉。至興定己卯秋七月十日。謂眾曰。汝輩各宜著力。索筆書頌。其末後句云。咦一二三四五六七堅坐不動而逝。享年七十。僧夏五十有八。阇維焰如蓮花開合。牙齒目睛不灰。舍利無算。師自兒時額有圓珠。至是爆然飛去。收靈骨建塔焉。
(庚寅) 金國世宗真儀皇后出家為尼建垂慶寺度尼百人賜田二百頃。
○西夏乾祐元年。
(十七 辛卯) 乾道七年正月二十日。靈隱瞎堂惠遠禪師奉詔見選德殿。師奏曰(臣)生西蜀眉山。遊方逾四十年在山間。恭聞陛下即位以來。日應萬機道冠千古。覆護教法契合龍天。是謂以佛心而治天下(臣)嗣法佛果圓悟禪師。上曰。圓悟是誰。奏曰(臣)之師名克勤。太上皇帝駐蹕維楊時賜號也。上曰。恨昔不見。其杲老如何。奏曰。與(臣)同出圓悟之門。上賜坐。上問曰。如何免得生死。奏曰。不悟大乘道終不能免。上曰。如何得悟。曰本有之性。但以歲月磨之。無不悟者。上曰。悟后如何。曰悟了始知。陛下所問與(臣)所奏悉皆不是。上曰。一切處不是如何。奏曰。脫體現前。了無毫髮可見之相。上大悅。師復奏曰。古德道無所是是菩提。上曰。即心即佛如何
【現代漢語翻譯】 現代漢語譯本： 徉嵩禪師在少林寺待了幾年后，忽然覺得身體四大不調。於是閉門謝客，堅決不出。他的弟子香山江延在西堂侍奉他，慈雲海也請求侍奉。到了興定己卯年秋七月十日，禪師對眾人說：『你們各自都要努力。』於是索要筆墨寫頌，最後的句子是：『咦，一二三四五六七，堅坐不動』然後就去世了，享年七十歲，僧臘五十八年。火化時火焰如蓮花般開合，牙齒和眼珠都沒有燒燬，舍利無數。禪師小時候額頭上有個圓珠，到這時突然飛走了。人們收集他的靈骨建塔供奉。 （庚寅年）金國世宗真儀皇后出家為尼，建造垂慶寺，度化尼姑百人，賜田二百頃。 ○西夏乾祐元年。 （十七辛卯年）乾道七年正月二十日，靈隱瞎堂惠遠禪師奉詔在選德殿覲見。禪師奏道：『（臣）出生于西蜀眉山，遊歷四方四十多年，隱居山間。恭敬地聽說陛下即位以來，每天處理萬機，道德超越古人，護佑教法，與龍天相契合，這正是用佛心來治理天下。』（臣）是佛果圓悟禪師的嗣法弟子。皇上問：『圓悟是誰？』禪師奏道：『（臣）的老師名叫克勤，太上皇駐紮在維揚時賜予的稱號。』皇上說：『遺憾過去沒有見到他。其杲老怎麼樣？』禪師奏道：『與（臣）同出圓悟之門。』皇上賜座。皇上問：『如何才能免除生死？』禪師奏道：『不悟大乘之道，終究不能免除。』皇上問：『如何才能得悟？』禪師說：『本有的自性，只要用歲月去磨礪它，沒有不覺悟的。』皇上問：『悟后如何？』禪師說：『悟了之後才知道，陛下所問與（臣）所奏說的都不是。』皇上問：『一切處都不是，那又如何？』禪師奏道：『脫體現前，了無毫髮可見之相。』皇上非常高興。禪師又奏道：『古德說無所是是菩提（bodhi，覺悟）。』皇上問：『即心即佛如何？』
【English Translation】 English version: Yangsong stayed at Shaolin Temple for several years. Suddenly, he felt the four elements of his body were failing. He closed his doors, refused guests, and remained steadfastly seated. His disciple, Xiangshan Jiang Yan, served him in the West Hall, and Ciyun Hai also requested to serve him. On the tenth day of the seventh month in the autumn of Xingding's year of Ji Mao, the Chan master said to the assembly: 'Each of you should exert effort.' He then asked for brush and ink to write a verse, the last line of which was: 'Eeh, one, two, three, four, five, six, seven, sitting firmly without moving,' and then he passed away, at the age of seventy, with fifty-eight years as a monk. During cremation, the flames opened and closed like a lotus flower, his teeth and eyeballs were not burned, and there were countless sharira (relics). The master had a round pearl on his forehead since childhood, which suddenly flew away at this time. People collected his spiritual bones and built a pagoda to enshrine them. (Year Gengyin) Empress Zhenyi of Emperor Shizong of the Jin Dynasty became a nun, built Chuqing Temple, ordained a hundred nuns, and was granted two hundred qing of land. ○ First year of Qianyou in Western Xia. (Seventeenth year, Xinmao) On the twentieth day of the first month of the seventh year of Qiandao, Chan Master Huitang Huiyuan of Lingyin Temple was summoned to appear at the Xuande Hall. The Chan master reported: '(Your subject) was born in Meishan, Western Shu, and has traveled for more than forty years, living in the mountains. I respectfully heard that since Your Majesty ascended the throne, you have handled myriad affairs every day, your virtue surpasses the ancients, you protect the Dharma, and you are in harmony with the dragon heavens. This is truly governing the world with the mind of the Buddha.' (Your subject) is a Dharma heir of Chan Master Foguo Yuanwu. The Emperor asked: 'Who is Yuanwu?' The Chan master reported: '(Your subject)'s teacher is named Keqin, a title bestowed by the Supreme Emperor when he was stationed in Weiyang.' The Emperor said: 'I regret not having met him in the past. How is the old man Qi Gao?' The Chan master reported: 'He and (your subject) both came from the school of Yuanwu.' The Emperor granted him a seat. The Emperor asked: 'How can one avoid birth and death?' The Chan master reported: 'Without realizing the Great Vehicle path, one cannot ultimately avoid it.' The Emperor asked: 'How can one attain realization?' He said: 'The inherent nature, if one polishes it with time, there is no one who will not awaken.' The Emperor asked: 'What is it like after realization?' He said: 'After realization, one knows that what Your Majesty asked and what (your subject) reported are all not it.' The Emperor asked: 'If everything is not it, then what is it?' The Chan master reported: 'The liberated body appears before you, without a single hair of visible form.' The Emperor was greatly pleased. The Chan master further reported: 'The ancient worthies said that having nothing to affirm is bodhi (awakening).' The Emperor asked: 'What about 'mind is Buddha'?'
。曰目前無法。陛下喚什麼作心。上曰。如何是心。師正身叉手而立曰。只者是。上笑。徐問德山臨濟機緣。師具奏之。復奏曰。悟后千句萬句乃至一大藏教。只是一句。上曰。是那一句。奏曰。好語不出門。上曰。不與萬法為侶可參乎。奏曰。老龐致此一問。驚天動地。驅山塞海。超古今脫是非。離言說絕依倚。如陛下至尊至貴。大道本然。上曰。得道者誰。奏曰。學道之人隨其器量淺深。驗在意表。得底人他亦自知時節。學佛者眾機緣亦廣。恐勞聖聽。不敢具奏。遂謝恩下殿。上曰。后更要說話在。奏曰。謹領聖訓(乙未正月初五入寂)帝制原道論。其文曰。朕觀韓愈原道。因言佛老之相混三教之相絀。未有能辯之者。且文繁而理迂。揆聖人之用心則未昭然矣。何則釋氏專窮性命棄外形骸不著名相。而於世事自不相關。又何與禮樂仁義。然尚立戒。曰不殺。不淫。不盜。不飲酒。不妄語。夫不殺仁也。不淫禮也。不盜義也。不飲酒智也。不妄語信也。如此于仲尼何遠乎。夫子從容中道聖人也。所為孰非仁義。又烏得而名焉。譬如天地執行陰陽循環之無端。豈有意春夏秋冬之別哉。此聖人強名之耳。亦猶禮樂仁義之別。以設教治世不得不然也。因其強名揆而求之則道也。道也者仁義禮樂之宗也。仁義禮樂固道之用也
【現代漢語翻譯】 現代漢語譯本： （僧人）回答說：『目前無法（描述）。』 皇帝問道：『你把什麼叫做心？』 僧人回答說：『什麼是心？』 僧人端正身體，合掌而立，說：『就是這個。』 皇帝笑了，慢慢地問起德山（Deshan，唐代禪宗大師）和臨濟（Linji，唐代禪宗大師）的機緣。僧人詳細地陳述了這些。又奏道：『開悟之後，千句萬句，乃至全部的《大藏經》（Tripitaka，佛教經典總集），只是一句。』 皇帝問：『是哪一句？』 僧人奏道：『好話不出門。』 皇帝問：『不與萬法為侶，可以參悟嗎？』 僧人奏道：『老龐（指龐蘊，Pang Yun，唐代居士）提出這個問題，驚天動地，驅趕山嶽，填塞大海，超越古今，擺脫是非，離開言語，斷絕依靠。如同陛下至尊至貴，大道本來就是這樣。』 皇帝問：『得道者是誰？』 僧人奏道：『學道之人隨著他們的器量深淺，驗證在他們的意念之中。得道的人，他們自己也知道時節。學佛的人眾多，機緣也廣泛，恐怕勞煩您的聖聽，不敢全部陳述。』 於是謝恩下殿。皇帝說：『以後還要說話。』 僧人奏道：『謹遵聖訓。』（乙未年正月初五圓寂） 皇帝撰寫了《原道論》。其中的文字說：『朕觀看韓愈（Han Yu，唐代文學家）的《原道》，因為他說佛老（指佛教和道教）互相混淆，三教（指儒教、佛教和道教）互相排斥，沒有人能夠辨別這些。而且文章繁瑣而道理迂迴，衡量聖人的用心，就沒有完全昭顯。為什麼呢？釋氏（指佛教）專門探究性命，拋棄外在的形骸，不追求名相，因此與世事自然沒有關係。又與禮樂仁義有什麼關係呢？然而佛教還設立戒律，說不殺生，不邪淫，不偷盜，不飲酒，不妄語。不殺生就是仁，不邪淫就是禮，不偷盜就是義，不飲酒就是智，不妄語就是信。這樣看來，與仲尼（Zhongni，孔子）有什麼遙遠呢？夫子（指孔子）從容中道，是聖人啊。所作所為哪一樣不是仁義呢？又怎麼能給它們命名呢？譬如天地執行，陰陽循環沒有盡頭，難道有意區分春夏秋冬嗎？這只是聖人勉強給它們命名罷了。也像禮樂仁義的區別，用來設立教化治理世事，不得不這樣。因為這些勉強的名稱，衡量並探求它們，那就是道啊。道，是仁義禮樂的根本。仁義禮樂本來就是道的功用啊。』
【English Translation】 English version: (The monk) replied: 'Currently, it is impossible (to describe).' The Emperor asked: 'What do you call the mind?' The monk replied: 'What is the mind?' The monk straightened his body, put his palms together, and stood up, saying: 'This is it.' The Emperor smiled and slowly inquired about the opportunities of Deshan (a Zen master of the Tang Dynasty) and Linji (a Zen master of the Tang Dynasty). The monk recounted these in detail. He further reported: 'After enlightenment, thousands of sentences, even the entire Tripitaka (the complete collection of Buddhist scriptures), are just one sentence.' The Emperor asked: 'Which sentence is it?' The monk replied: 'Good words do not go out of the door.' The Emperor asked: 'Can one contemplate not being a companion to the myriad dharmas?' The monk replied: 'Old Pang (referring to Pang Yun, a lay Buddhist of the Tang Dynasty) raised this question, shaking the heavens and earth, driving away mountains, filling the seas, transcending ancient and modern times, escaping right and wrong, leaving words, and cutting off reliance. Just like Your Majesty, most supreme and noble, the Great Dao is inherently like this.' The Emperor asked: 'Who is the enlightened one?' The monk replied: 'Those who study the Dao, according to the depth of their capacity, verify it in their thoughts. Those who have attained it, they themselves know the time. There are many who study Buddhism, and the opportunities are also broad. I am afraid of troubling your sacred hearing, and I dare not report everything.' Then he thanked the Emperor and descended from the hall. The Emperor said: 'I want to speak more later.' The monk replied: 'I respectfully obey the sacred instruction.' (He passed away on the fifth day of the first month of the year Yiwei) The Emperor wrote the 'On the Origin of the Dao'. The text says: 'I have observed Han Yu's (a writer of the Tang Dynasty) 'On the Origin of the Dao', because he said that Buddhism and Taoism are mixed together, and the three teachings (referring to Confucianism, Buddhism, and Taoism) repel each other, and no one can distinguish these. Moreover, the article is verbose and the reasoning is circuitous, and measuring the intention of the sages, it is not fully revealed. Why? The Shakya (referring to Buddhism) specializes in exploring life and destiny, abandoning external forms, and not pursuing names and forms, so it is naturally unrelated to worldly affairs. What does it have to do with propriety, music, benevolence, and righteousness? However, Buddhism also establishes precepts, saying not to kill, not to commit adultery, not to steal, not to drink alcohol, not to lie. Not killing is benevolence, not committing adultery is propriety, not stealing is righteousness, not drinking alcohol is wisdom, not lying is faith. In this way, how far is it from Zhongni (Confucius)? Master (referring to Confucius) is calm and moderate, he is a sage. Which of his actions is not benevolence and righteousness? And how can we name them? For example, the operation of heaven and earth, the cycle of yin and yang has no end, is there an intentional distinction between spring, summer, autumn, and winter? This is just the sages forcing names on them. It is also like the distinction between propriety, music, benevolence, and righteousness, used to establish education and govern the world, it must be so. Because of these forced names, measuring and seeking them, that is the Dao. The Dao is the root of benevolence, righteousness, propriety, and music. Benevolence, righteousness, propriety, and music are originally the functions of the Dao.'
。彼楊雄謂老氏槌仁義滅禮樂。今跡老子之書。其所寶者三。曰慈。曰儉。曰不敢為天下先。孔子曰。溫良恭儉讓。又唯仁為大。老子之所謂慈豈非仁之大者耶。曰不敢為天下先。豈非遜之大者耶。至其會道則互相遍舉。所貴者清凈寧一。而於孔聖果背馳乎。蓋三教末流昧者執之自為異耳。夫佛老絕念無為。修心身而已矣。孔子教以治天下者。特所施不同耳。譬猶耒耜而織機杼而耕。後世徒紛紛而惑。固失其理。或曰當如之何去其惑哉。曰以佛修心。以老治身。以儒治世。斯可也。唯聖人為能同之。不可不論也。
(十八) 帝嘗于選德殿制觀音贊。賜上竺刻於石。有詞曰。猗歟大士。本自圓通。示有言說。為世之宗。明照無二。等觀以慈。隨感即應。妙不可思。
(壬辰) 正月駕幸靈隱。八月七日詔靈隱徑山天竺集內觀堂齋。宣靈隱惠遠。入東閣賜坐。咨論法要。十月三十特賜遠號佛海禪師。
(甲午) 詔賜內帑二萬緡。付上竺建藏殿。賜經一藏。命皇太子書殿榜。曰法輪寶藏。
(乙未) 淳熙○詔賜(上竺白雲堂 印靈隱直指堂印)。
(十九 丙申) 特旨福州東禪刊天臺宗教部同大藏流通。
(庚子) 金國大定二十年正月敕建仰山棲隱禪寺(今大都西山)命玄
【現代漢語翻譯】 現代漢語譯本：有人說楊雄批評老子，認為他提倡用『槌』（打擊）的方式來消滅仁義，廢除禮樂。現在考察老子的著作，他所珍視的有三點：一是慈愛，二是節儉，三是不敢為天下先。孔子也說過：『溫和、善良、恭敬、節儉、謙讓。』又認為仁是最重要的。老子所說的慈愛，難道不是仁的極致嗎？『不敢為天下先』，難道不是謙遜的極致嗎？至於他們所歸向的『道』，則是互相普遍涉及的，所看重的是清凈、寧靜、統一。這樣看來，他和孔聖人難道是背道而馳的嗎？大概是三教末流的愚昧之人，各自執著己見，才認為他們是不同的。佛家和道家都致力於斷絕雜念，追求無為，修養身心。孔子教導人們治理天下，只不過是施用的方面不同罷了。這就像用犁來織布，用織布機來耕田一樣，後世的人徒勞地紛紛迷惑，實在是失去了其中的道理。有人問：『那應該如何去除這種迷惑呢？』回答說：『用佛家來修養內心，用道家來調理身體，用儒家來治理世事，這樣就可以了。』只有聖人才能融會貫通這些道理，這是不可不加以論述的。 皇帝曾經在選德殿撰寫《觀音贊》，賜給上竺寺刻在石頭上。讚詞中有這樣的話：『啊，偉大的菩薩！本來就圓滿通達，爲了世人而示現言說，成為世人的宗師。光明照耀，沒有分別，平等地以慈悲對待眾生。隨著眾生的感應而立即應現，妙不可思議。』 （壬辰年）正月，皇帝駕臨靈隱寺。八月七日，下詔在靈隱寺、徑山寺、天竺寺的內觀堂設齋。宣召靈隱寺的惠遠，進入東閣賜座，諮詢佛法要義。十月三十日，特別賜予惠遠『佛海禪師』的稱號。 （甲午年）下詔賜予內庫的錢二萬緡，交給上竺寺建造藏經殿。賜予經書一部。命令皇太子題寫殿額，名為『法輪寶藏』。 （乙未年）淳熙年間，下詔賜予（上竺白雲堂印，靈隱直指堂印）。 （丙申年）特旨允許福州東禪寺刊印天臺宗教部和大藏經，使其流通。 （庚子年）金國大定二十年正月，敕令建造仰山棲隱禪寺（今北京西山），命令玄
【English Translation】 English version: Yang Xiong criticized Laozi, saying that he advocated 'hammering' (attacking) to eliminate benevolence and righteousness, and abolish rituals and music. Now, examining Laozi's writings, he cherished three things: first, compassion (慈, Ci), second, frugality (儉, Jian), and third, not daring to be the first in the world (不敢為天下先, Bugan wei tianxia xian). Confucius also said: 'Gentle, kind, respectful, frugal, and yielding.' And he considered benevolence (仁, Ren) to be the greatest. Isn't Laozi's so-called compassion the ultimate benevolence? Isn't 'not daring to be the first in the world' the ultimate humility? As for the 'Dao' (道) they both turned to, they mutually and universally referred to it, valuing purity, tranquility, and unity. In this light, is he really running counter to the sage Confucius? It is probably the ignorant people of the later streams of the three teachings who cling to their own views and consider them to be different. Buddhists and Daoists are dedicated to cutting off distracting thoughts, pursuing inaction, and cultivating the mind and body. Confucius taught people to govern the world, but the application is different. It's like using a plow to weave cloth and a loom to plow the field. Later generations are futilely confused, truly losing the principle within. Someone asked: 'Then how should one remove this confusion?' The answer is: 'Use Buddhism to cultivate the mind, use Daoism to regulate the body, and use Confucianism to govern the world. This is the way.' Only a sage can integrate these principles, and this is something that must be discussed. The Emperor once composed an 'Encomium on Guanyin' (觀音贊, Guanyin Zan) in the Xuande Hall, which was bestowed upon Shangzhu Temple to be engraved on stone. The encomium contained these words: 'Ah, the great Bodhisattva! Originally perfect and all-pervading, manifesting speech for the sake of the world, becoming the master of the world. The light shines without distinction, treating all beings equally with compassion. Responding immediately to the feelings of sentient beings, wonderfully inconceivable.' (Ren Chen Year) In the first month, the Emperor visited Lingyin Temple (靈隱寺, Lingyin Si). On the seventh day of the eighth month, an edict was issued to set up a vegetarian feast in the Neiguan Hall of Lingyin Temple, Jingshan Temple (徑山寺, Jingshan Si), and Tianzhu Temple (天竺寺, Tianzhu Si). Huayuan of Lingyin Temple was summoned, entered the Dongge and was granted a seat, and consulted on the essentials of the Dharma. On the thirtieth day of the tenth month, Huayuan was specially granted the title 'Chan Master Fohai' (佛海禪師, Fohai Chanshi). (Jia Wu Year) An edict was issued to grant 20,000 strings of cash from the inner treasury to Shangzhu Temple to build a Sutra Repository Hall (藏經殿, Zangjing Dian). A set of scriptures was bestowed. The Crown Prince was ordered to inscribe the hall plaque, named 'Dharma Wheel Treasure Repository' (法輪寶藏, Falun Baozang). (Yi Wei Year) During the Chunxi era, an edict was issued to bestow (the seal of Shangzhu Baiyun Hall (上竺白雲堂印, Shangzhu Baiyun Tang Yin), the seal of Lingyin Zhizhi Hall (靈隱直指堂印, Lingyin Zhizhi Tang Yin)). (Bing Shen Year) A special decree was issued to allow Dongchan Temple (東禪寺, Dongchan Si) in Fuzhou to publish the Tiantai religious section and the Tripitaka (大藏, Da Zang), so that they could circulate. (Geng Zi Year) In the first month of the twentieth year of Dading in the Jin Dynasty, an imperial order was issued to build Yangshan Qiyin Chan Temple (仰山棲隱禪寺, Yangshan Qiyin Chansi) (now Xishan in Dadu), ordering Xuan
冥顗公開山賜田設會度僧萬人。
(二十 癸卯) 淳熙九年二月十九日。沙門可觀卒。字宜翁。華亭戚氏。年十六具戒。依南屏精微師。聞車溪擇卿聲振江浙。負笈從之。一日聞舉唱般若寂寥。忽有悟入。如服一杯降氣湯。玉惠覺有橫山命。師偕行讀指要。至若不謂實鐵床非苦變易非遷。嘆曰。語言文字皆糠秕耳。建炎初主嘉禾壽聖。遷當湖德藏。居閱世堂為楞嚴補註。霅以祥符延。閱兩載以疾反當湖南林。一室蕭然人不堪之。則曰。松風山月此我無盡衣缽也。乾道七年。丞相魏杞出鎮姑蘇請主北禪。入門適當九日。指座云。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。魏公擊節不已。淳熙七年皇子魏王牧四明(諱愷謚惠憲王孝宗次子)用月堂遺書之薦。請主延慶。時已八十九歲。抵行在所而聞王薨。師在天竺受請曰。王旨如生。豈當有辭。遂行至南湖。眾見行李寂寂。莫不歎服。不二載復歸當湖竹庵。無疾而逝。壽九十一。大惠先沒二十年矣。
(二十一 癸卯) 帝注圓覺經。二月遣中使。赍賜徑山住持寶印。刊行。
(甲辰) 金大定二十四年二月。大長公主降錢三百萬。建昊天寺。給田百頃。每歲度僧尼十八。
(二十二 乙巳) 宋遣致仕黃門侍郎宇
【現代漢語翻譯】 現代漢語譯本：冥顗公開設壇賜田，舉辦佛會，度化僧人一萬人。
（二十 癸卯）淳熙九年二月十九日，沙門可觀圓寂。法號宜翁，是華亭戚氏人。十六歲時受具足戒，依止南屏精微師。聽聞車溪擇卿在江浙一帶聲名遠揚，便前往求學。一日聽聞講唱《般若經》中寂寥之理，忽然有所領悟，如同服用一杯降氣湯一般。玉惠覺察到他有橫山之命，可觀法師便一同前往，閱讀《指要》。讀到『若不謂實鐵床非苦，變易非遷』時，感嘆道：『語言文字都是糠秕啊！』建炎初年，主持嘉禾壽聖寺，后遷往當湖德藏寺。居住在閱世堂，為《楞嚴經》作補註。霅地祥符寺延請他前去，住了兩年，因病返回當湖南林。一間屋子，十分簡陋，一般人難以忍受，可觀法師卻說：『松風山月，就是我無盡的衣缽啊。』乾道七年，丞相魏杞出鎮姑蘇，請他主持北禪寺。入門那天恰逢九日，他指著座位說：『胸中一寸灰已經冷卻，頭上千莖白髮還未消融。老邁的腳步只適合在平地上行走，不知為何事又要登上高處。』魏公聽后讚歎不已。淳熙七年，皇子魏王牧四明（諱愷，謚號惠憲王，孝宗次子），用月堂遺書的推薦，請他主持延慶寺。當時可觀法師已經八十九歲高齡。抵達行在所時，卻聽聞魏王去世的訊息。可觀法師在天竺寺接受邀請時說：『魏王的旨意如同還在生效，怎能推辭呢？』於是前往南湖。眾人見他行李簡樸，無不歎服。不到兩年，又回到當湖竹庵。無疾而終，享年九十一歲。比大慧禪師晚去世二十年。
（二十一 癸卯）皇帝註釋《圓覺經》。二月，派遣中使，攜帶賞賜給徑山住持的寶印，並刊行。
（甲辰）金大定二十四年二月，大長公主拿出錢三百萬，建造昊天寺，賜給田地一百頃，每年度化僧尼十八人。
（二十二 乙巳）宋朝派遣致仕的黃門侍郎宇文
【English Translation】 English version: Mingyi publicly set up altars, bestowed fields, held Buddhist assemblies, and ordained ten thousand monks.
(20th, Gui-Mao year) On the 19th day of the second month of the ninth year of Chunxi (1182), the Shramana Ke Guan (Worthy Observer) passed away. His courtesy name was Yi Weng. He was from the Qi family of Huating. He took the complete precepts at the age of sixteen and relied on Master Jingwei (Essence and Subtlety) of Nanping. Hearing that Chexi Zeqing's (Cart Creek Zeqing) reputation resounded throughout Jiangzhe, he carried his books and followed him. One day, hearing the chanting of the emptiness of Prajna (wisdom), he suddenly had an awakening, as if he had taken a cup of Qi-lowering soup. Yu Hui (Jade Benefit) perceived that he had the destiny of Hengshan, so the master went with him to read the 'Essentials'. When he reached 'If one does not consider the iron bed to be truly bitter, change is not migration', he sighed and said, 'Language and words are all chaff!' At the beginning of Jianyan (1127), he presided over Shousheng Temple in Jiahe, and later moved to Dezang Temple in Danghu. He lived in the Yueshi Hall and wrote supplementary notes for the Shurangama Sutra. Xiangfu Temple in Zha invited him, and after living there for two years, he returned to Nanlin in Danghu due to illness. The room was desolate and unbearable for people, but he said, 'The pine breeze and mountain moon are my endless robes and bowls.' In the seventh year of Qiandao (1171), Chancellor Wei Qi went to Suzhou and invited him to preside over Beichan Temple. Entering the gate on the ninth day, he pointed to the seat and said, 'An inch of ash in my chest has cooled, and a thousand strands of white hair on my head have not yet disappeared. Old steps are only suitable for walking on flat ground, I don't know why I have to climb high again.' Duke Wei praised him endlessly. In the seventh year of Chunxi (1180), the imperial son Prince Wei of Siming (personal name Kai, posthumous title Huixian Prince, the second son of Emperor Xiaozong), used the recommendation of the posthumous writings of Yuetang to invite him to preside over Yanqing Temple. At that time, he was already eighty-nine years old. When he arrived at the imperial residence, he heard the news of Prince Wei's death. When Master Ke Guan received the invitation at Tianzhu Temple, he said, 'The Prince's decree is as if it were still in effect, how can I refuse?' So he went to Nanhu. When the crowd saw his simple luggage, they were all amazed. In less than two years, he returned to Zhuan Temple in Danghu. He passed away without illness at the age of ninety-one, twenty years after the death of Dahui (Great Wisdom).
(21st, Gui-Mao year) The Emperor annotated the Surangama Sutra. In the second month, he sent a central envoy to bestow the precious seal to the abbot of Jingshan and published it.
(Jia-Chen year) In the second month of the twenty-fourth year of Dading (1184) of the Jin Dynasty, the Grand Princess Long gave three million coins to build Haotian Temple, and gave one hundred qing of fields, ordaining eighteen monks and nuns each year.
(22nd, Yi-Si year) The Song Dynasty sent the retired Huangmen attendant Yuwen
文虛中別號龍溪居士奉使。
金國。詔請留仕翰林承旨。對越談論。多引儒書證成釋理。累贈金帛。受以給貧。囊無挑藥。金朝儀禮皆公定製。壽一百八歲。無疾跏趺援筆朗吟而往。詞曰。去國匇匇幾度年。公私無事兩忻然。當時議論何能固。今日機關別有緣。萬事已從前世訂。英名留付好人傳。孤身不作往來計。須信胸中別有天。◎
◎(二十三 庚戌) 光宗惇(孝宗第五子。年四十四。自東宮受禪。尊孝宗為壽皇。在位五年)改年紹熙。
金國章宗璟立(顯宗允恭子允恭未立而卒。帝以皇太孫即位。荒于酒色。大金之業墮焉)改年明昌。
(二十四 辛亥) 大朝太祖成吉思皇帝是年起兵。
(癸丑) 是年十二月布衣王孝禮言。今年冬至日影表當在十九日壬午而會。元歷乃在二十日癸未系差一日。乞將修內作所掌銅表圭。付太史局。則驗從之。
金國明昌四年。詔請萬松長老於禁庭升座。帝親迎禮。聞未聞法。開悟感慨親奉錦綺。大僧祇支詣座授施。后妃。貴戚羅拜拱跪。各施珍愛以奉供養。建普度會施利異常。連日祥雲連綿天際。從此年豐謳歌滿路。每歲設齋常感祥瑞(萬松洞下宗人)章宗駕游燕之仰山。御題有金色界中兜率境碧蓮花里梵王宮之句(十月殺世宗第六
【現代漢語翻譯】 現代漢語譯本 文虛中，別號龍溪居士，奉命出使金國。
金國朝廷下詔，希望他留下擔任翰林承旨的官職。文虛中在對答時，多引用儒家經典來論證佛理，金國多次贈送他金銀綢帛，他都用來救濟貧困百姓，行囊中沒有治病的藥物。他在金國的禮儀都由朝廷統一制定。享年一百零八歲，無疾而終，以跏趺坐的姿勢，拿起筆朗聲吟詩后圓寂。詩中寫道：『離開故國匆匆忙忙多少年，公事私事都順利，彼此都感到高興。當時那些議論又怎能禁錮我呢，今日的機緣自有不同的緣由。萬事早已在前世註定，美好的名聲留給好人去傳揚。我孤身一人不作往來的打算，要知道我心中另有一片天地。』
光宗趙惇（孝宗第五子，時年四十四歲，從東宮接受禪讓，尊孝宗為壽皇，在位五年）改年號為紹熙。
金國章宗完璟即位（顯宗完允恭之子，完允恭未即位就去世了，章宗以皇太孫的身份即位，他沉湎於酒色，導致大金的基業衰落）改年號為明昌。
大朝太祖成吉思皇帝在這一年起兵。
（癸丑年）這一年十二月，平民王孝禮上奏說，今年冬至日影的測量，應該在十九日壬午日，但按照元歷推算卻在二十日癸未日，相差一天。請求將修內作所掌管的銅表圭，交給太史局重新測量驗證，朝廷聽從了他的建議。
金國明昌四年，朝廷下詔，請萬松長老到禁庭升座講法。皇帝親自迎接並向他行禮，聽聞了從未聽過的佛法，開悟後感慨萬千，親自奉上錦緞。大僧祇支到座位前獻上佈施，后妃、貴戚羅列跪拜，各自拿出珍貴的物品來供養。舉辦普度大會，佈施的利益非常殊勝。連續多日，吉祥的雲彩連綿不斷地出現在天際。從此以後，年年豐收，百姓歌頌之聲充滿道路。每年設定齋飯，常常能感應到吉祥的徵兆（萬松洞下宗人）。章宗駕臨仰山遊玩，御筆題寫了『金界**中兜率境，碧蓮花里梵王宮』的詩句（十月殺世宗第六子）。
【English Translation】 English version Wen Xuzhong, also known as Layman Longxi, was sent as an envoy to the Jin Dynasty.
The Jin court issued an edict requesting him to stay and serve as a Hanlin Academician. During his dialogues, he often cited Confucian classics to prove Buddhist principles. The Jin Dynasty repeatedly presented him with gold, silver, and silk, which he used to help the poor. He carried no medicine in his bag. The rituals in the Jin Dynasty were all standardized by the court. He lived to be one hundred and eight years old, passed away without illness, sitting in the lotus position, and reciting a poem aloud before passing into Nirvana. The poem reads: 'Leaving the country in haste for so many years, both public and private affairs have been pleasant, and we are both delighted. How could the arguments of that time confine me? Today's opportunity has a different cause. Everything has been ordained in a previous life, and a good name is left to good people to pass on. I, alone, do not plan to come and go, for you must believe that there is another heaven in my heart.'
Emperor Guangzong Zhao Dun (the fifth son of Emperor Xiaozong, at the age of forty-four, received the abdication from the Eastern Palace, and honored Emperor Xiaozong as the Supreme Emperor, reigned for five years) changed the reign title to Shaoxi.
Emperor Zhangzong Wan Jing of the Jin Dynasty ascended the throne (the son of Emperor Xianzong Wan Yungong, Wan Yungong died before ascending the throne, and Emperor Zhangzong ascended the throne as the Imperial Grandson, he indulged in wine and women, which led to the decline of the Jin Dynasty) changed the reign title to Mingchang.
Emperor Genghis Khan, the founding emperor of the Great Dynasty, raised his army in this year.
(The year Gui Chou) In December of this year, the commoner Wang Xiaoli reported that the shadow measurement of the winter solstice this year should be on the 19th day, Renwu, but according to the Yuan calendar, it is on the 20th day, Guiwei, a difference of one day. He requested that the copper sundial and gnomon in the charge of the Xiu Nei Zuo be handed over to the Taishi Bureau for re-measurement and verification, and the court followed his suggestion.
In the fourth year of Mingchang in the Jin Dynasty, the court issued an edict inviting Elder Wansong to ascend the seat in the forbidden court to preach the Dharma. The emperor personally welcomed him and paid his respects, listened to the Dharma that he had never heard before, and was filled with emotion after enlightenment, personally offering brocade. The Great Sangha offered alms before the seat, and the empresses, concubines, and nobles prostrated themselves and offered precious items as offerings. A universal salvation assembly was held, and the benefits of the alms were extraordinary. For several days in a row, auspicious clouds continuously appeared in the sky. From then on, there were bumper harvests every year, and the people's songs filled the roads. A vegetarian meal was set up every year, and auspicious omens were often felt (Wansong Dongxia Zongren). Emperor Zhangzong visited Yangshan and wrote the poem 'The Tushita Heaven in the Golden Realm, the Brahma Palace in the Blue Lotus' (The sixth son of Emperor Shizong was killed in October).
子允蹈)。
(甲寅) 宋光宗禪位於太子。是為寧宗。
金允蹈子愛王大辦。是年正月舉五國城叛。求。
大朝兵援。金兵屢敗。金亡之始也。
(二十五) 凈慈肯堂彥充禪師(於潛盛氏子。法嗣東林卍庵顏公)。
夔府臥龍破庵祖先禪師(廣安王氏)。
徑山癡絕道沖禪師(武信長江荀氏)。
(二十六 乙卯) 宋寧宗立。名擴(光長子。初封嘉王。孝宗崩。光疾甚。知樞密院事趙汝愚。密建翼戴之議。知憲聖太皇太后以宗社為憂。將白事而難其人。有知合門事韓侘胄者。琦之曾孫。而太皇女弟之子也。乃因以入白太皇垂簾引嘉王入即位)改年慶元(三月朔日有食之○自虹貫日○雨土)。
(丙辰) 金國改年承安(十一月二十三日大赦。度僧千員)。
(丁巳) 金境內大旱。山東盜起○特詔萬松住仰山。升堂有偈曰。蓮宮特作梵宮修。聖境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望稀垂浸月鉤。試問風光甚時節。黃金世界桂花秋。
(庚申) 愛王合大兵陷金上都圍和龍。
(辛酉) 宋改嘉泰○(吳曦入蜀)○金改泰和○(耶律德壽叛擊走之)。
(二十七 壬戌) 靈隱松源禪師入寂。名崇
【現代漢語翻譯】 現代漢語譯本： （子允蹈）
（甲寅）宋光宗禪位給太子，是為宋寧宗。
金國的允蹈之子愛王大舉叛亂。這年正月，在五國城發動叛亂，請求大朝（指金朝）派兵支援。金兵屢次戰敗，這是金國滅亡的開端。
（二十五）凈慈肯堂彥充禪師（於潛盛氏之子，師承東林卍庵顏公）。
夔府臥龍破庵祖先禪師（廣安王氏）。
徑山癡絕道沖禪師（武信長江荀氏）。
（二十六 乙卯）宋寧宗即位，名擴（光宗長子，最初被封為嘉王。孝宗駕崩時，光宗病重。知樞密院事趙汝愚秘密策劃擁立新君。知憲聖太皇太后為國家社稷擔憂，想要上奏此事卻難以找到合適的人。有知合門事韓侘胄，是琦之曾孫，又是太皇太后的外甥。於是通過他向太皇太后稟告，太皇太后垂簾聽政，引嘉王入宮即位），改年號為慶元（三月初一發生日食，有虹貫日現象，下土雨）。
（丙辰）金國改年號為承安（十一月二十三日大赦天下，度化僧人千名）。
（丁巳）金國境內發生大旱，山東出現盜賊。特詔萬松住持仰山。升堂說法時作偈說：『蓮宮特意修建成梵宮，聖境還需聖駕來巡遊。雨後水清，禽鳥在水中嬉戲，霞光映照，山色靜謐如錦緞矇頭。成湯也曾張開恢弘的天網，呂望也曾垂下浸月的釣鉤。試問這美好的風光在何時節？正是在黃金世界桂花飄香的秋天。』
（庚申）愛王集結大軍攻陷金國上都，包圍和龍。
（辛酉）宋朝改年號為嘉泰（吳曦背叛宋朝投降金國），金國改年號為泰和（耶律德壽叛亂，被擊敗逃走）。
（二十七 壬戌）靈隱松源禪師圓寂，法名崇。
【English Translation】 English version: (Zi Yun Dao)
(Jia Yin) Emperor Guangzong of the Song Dynasty abdicated the throne to the Crown Prince, who became Emperor Ningzong.
Ai Wang, son of Jin Yun Dao, launched a major rebellion. In the first month of this year, he initiated a rebellion in Wuguo City, requesting military assistance from the Great Dynasty (referring to the Jin Dynasty). The Jin troops were repeatedly defeated, marking the beginning of the Jin Dynasty's downfall.
(Twenty-fifth) Chan Master Kentang Yanchong of Jingci Temple (son of the Sheng family of Yuqian, Dharma heir of Wan'an Yan Gong of Donglin).
Chan Master Zuxian of Wolong Po'an in Kui Prefecture (Wang family of Guang'an).
Chan Master Chijue Daochong of Jingshan (Xun family of Changjiang, Wuxin).
(Twenty-sixth, Yi Mao) Emperor Ningzong of the Song Dynasty ascended the throne, named Kuo (eldest son of Guangzong, initially enfeoffed as Prince Jia. When Emperor Xiaozong passed away, Guangzong was seriously ill. Zhao Ruyu, who knew the affairs of the Privy Council, secretly planned to support the new emperor. The Empress Dowager of Xiansheng was concerned about the country and wanted to report this matter but found it difficult to find a suitable person. There was Han Tuozhou, who knew the affairs of the Hemen, a great-grandson of Qi and a nephew of the Empress Dowager. Therefore, he reported to the Empress Dowager, who listened to the government behind a curtain and led Prince Jia into the palace to ascend the throne), and changed the era name to Qingyuan (On the first day of the third month, there was a solar eclipse, a rainbow pierced the sun, and it rained soil).
(Bing Chen) The Jin Dynasty changed the era name to Chengan (On the twenty-third day of the eleventh month, a general amnesty was granted, and a thousand monks were ordained).
(Ding Si) A severe drought occurred within the Jin Dynasty, and bandits arose in Shandong. A special decree was issued for Wan Song to reside at Yangshan. When ascending the hall to preach, he composed a verse saying: 'The lotus palace is specially built into a Brahma palace, the sacred realm still needs the holy chariot to tour. After the rain, the water is clear, and birds play in the water, the sunset shines, and the mountain is quiet like brocade covering the head. Cheng Tang also unfolded the vast net of heaven, and Lü Wang also lowered the moon-dipping hook. May I ask what season is this beautiful scenery? It is the autumn when osmanthus flowers fragrance the golden world.'
(Geng Shen) Ai Wang gathered a large army to capture the Jin Dynasty's Shangdu and besieged Helong.
(Xin You) The Song Dynasty changed the era name to Jiatai (Wu Xi betrayed the Song Dynasty and surrendered to the Jin Dynasty), and the Jin Dynasty changed the era name to Taihe (Yelü Deshou rebelled and was defeated and fled).
(Twenty-seventh, Ren Xu) Chan Master Songyuan of Lingyin Temple passed away, Dharma name Chong.
岳。生於處州龍泉吳氏。自幼卓犖不凡。處群兒中未嘗嬉宕。稍長聞出世法慕向之。年二十三棄家。衣掃塔服受五戒于大明寺。首造靈石妙公。繼見大惠杲禪師于徑山。久之大惠升堂。稱蔣山應庵華公為人徑捷。師聞之不待旦而行。既至入室未契。退愈自奮勵。終夜自舉狗子無佛性話。豁然有得。即以扣應庵。應庵舉。世尊有密語。迦葉不覆藏。師云。鈍置和尚。應庵厲聲一喝。自是朝夕咨請。應庵大喜。以為法器。說偈勸使祝髮棟樑吾道。隆興二年。師始得度于臨安西湖白蓮精舍。自是遍歷江浙諸大老之門。罕當其意。乃浮海入閩。見乾元木庵永公。一日辭木庵。木庵舉。有句無句如藤倚樹。師云。裂破。木庵云。瑯玡道好一堆爛柴。聻。師云。矢上加尖。如是應酬數反。木庵云。吾兄下語老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。師云爲人者。使博地凡夫一超入聖域。固難矣。驗人者。打向面前過不待開口。已知渠骨髓。何難之有。木庵舉手云。明明向汝道。開口不在舌頭上。后當自知。逾年見密庵于衢州之西山。隨問即答。密庵微笑曰。黃楊禪爾。師切于明道至忘寢食。密庵移蔣山。華藏徑山皆從之。會密庵入室次。問傍僧。不是心。不是佛。不是物。師侍側豁然大悟。乃曰。今日方會木庵
【現代漢語翻譯】 岳，出生于處州龍泉吳氏家族。自幼就表現出卓越不凡的資質，身處孩童之中，從不嬉戲玩鬧。稍稍長大后，聽聞了出世之法，心生嚮往。二十三歲時，他捨棄家庭，身穿掃塔的服裝，在大明寺受了五戒。他首先拜訪了靈石妙公，隨後在徑山拜見了 大慧杲禪師（Dahui Gao，禪師名號）。 過了很久，大慧禪師升座說法，稱讚蔣山應庵華公（Ying』an Hua，禪師名號）為人敏捷。岳聽聞后，不等天亮就動身前往。到達后，入室請教卻未能契合。於是退回更加奮發努力，整夜參究『狗子無佛性』的話頭，忽然有所領悟，立即以此去請教應庵禪師。應庵禪師舉起話頭：『世尊有密語，迦葉不覆藏。』岳回答說：『鈍置和尚（意為：和尚遲鈍了）。』應庵禪師厲聲一喝。從此以後，岳早晚都去請教。應庵禪師非常高興，認為他是可造之材，作偈勸他剃度，成為弘揚佛法的棟樑。 隆興二年（公元1164年），岳才在臨安西湖白蓮精舍剃度。從此，他遍訪江浙一帶的各位大德，很少有能符合他心意的。於是他乘船渡海進入福建，拜見了乾元木庵永公（Mu』an Yong，禪師名號）。一天，岳向木庵禪師辭行，木庵禪師舉起話頭：『有句無句，如藤倚樹。』岳回答說：『裂破（意為：打破它）。』木庵禪師說：『瑯玡道（意為：瑯琊山上的禪道）好一堆爛柴，聻（語氣詞，表示疑問或反問）？』岳回答說：『矢上加尖（意為：精益求精）。』像這樣應答了好幾次。 木庵禪師說：『吾兄下語，老僧不能過（意為：你的見解，老衲無法超越），其如未在（意為：但似乎還未完全到位）。』後來，木庵禪師手持拂塵，說：『為人不得（意為：無法幫助他人開悟），驗人不得（意為：無法檢驗他人的境界）。』岳回答說：『為人者，使博地凡夫一超入聖域，固難矣（意為：要幫助一個凡夫俗子一下子進入聖人的境界，固然很難）。驗人者，打向面前過，不待開口，已知渠骨髓，何難之有（意為：要檢驗一個人，只要在他面前一過，不用開口，就知道他的本質，這有什麼難的）？』木庵禪師舉起手說：『明明向汝道，開口不在舌頭上（意為：明明告訴你，開悟不在於言語）。』以後自會明白。 過了一年，岳在衢州的西山拜見了密庵禪師（Mi』an，禪師名號），隨問即答。密庵禪師微笑說：『黃楊禪爾（意為：你只是學了黃楊木的禪法，不夠靈活）。』岳急切地想要明道，甚至忘記了睡眠和飲食。密庵禪師先後移居蔣山、華藏、徑山，岳都跟隨他。一次，密庵禪師入室，問身邊的僧人：『不是心，不是佛，不是物。』岳在旁邊侍立，忽然大悟，於是說：『今日方會木庵（意為：今天才真正理解了木庵禪師的禪法）。』
【English Translation】 Yue, born in the Wu family of Longquan, Chuzhou. From a young age, he displayed extraordinary qualities, never engaging in playful activities among other children. As he grew older, he heard about the Dharma of transcending the world and developed a yearning for it. At the age of twenty-three, he abandoned his family, donned the robes of a pagoda sweeper, and received the Five Precepts at Daming Temple. He first visited the Chan master Miaogong of Lingshi, and later met Chan master Dahui Gao (Dahui Gao, Chan master's name) at Jingshan. After a long time, Chan master Dahui ascended the Dharma seat and praised Ying』an Hua (Ying』an Hua, Chan master's name) of Jiangshan as a quick-witted person. Upon hearing this, Yue set off before dawn. After arriving, he entered the room for instruction but failed to attain enlightenment. He retreated and became even more diligent, contemplating the 'A dog has no Buddha-nature' koan throughout the night. Suddenly, he had an insight and immediately used it to question Chan master Ying』an. Chan master Ying』an raised the koan: 'The World-Honored One has secret words, Kashyapa does not conceal them.' Yue replied: 'You have dulled the monk (meaning: the monk is dull).' Chan master Ying』an gave a loud shout. From then on, Yue consulted him morning and evening. Chan master Ying』an was very pleased, considering him a promising vessel, and composed a verse to encourage him to shave his head and become a pillar of the Dharma. In the second year of Longxing (1164 AD), Yue was finally ordained at the White Lotus Retreat in West Lake, Lin』an. From then on, he visited various great masters in the Jiangzhe area, but few met his expectations. So he sailed across the sea to Fujian and met Chan master Mu』an Yong (Mu』an Yong, Chan master's name) of Qianyuan. One day, Yue bid farewell to Chan master Mu』an. Chan master Mu』an raised the koan: 'With or without a phrase, like a vine clinging to a tree.' Yue replied: 'Tear it apart (meaning: break it).' Chan master Mu』an said: 'The Chan path of Langye (meaning: the Chan path on Mount Langye) is just a pile of rotten firewood, eh (interjection, expressing doubt or questioning)?' Yue replied: 'Adding sharpness to the tip of an arrow (meaning: striving for perfection).' They responded to each other like this several times. Chan master Mu』an said: 'Your words, brother, this old monk cannot surpass (meaning: your insights, this old monk cannot exceed), but it seems not quite there yet (meaning: but it doesn't seem to be completely on point).' Later, Chan master Mu』an held the whisk and said: 'Unable to help others (meaning: unable to help others attain enlightenment), unable to test others (meaning: unable to verify others' states).' Yue replied: 'To help others, to enable ordinary people to leap into the realm of the sages, is indeed difficult (meaning: to help an ordinary person enter the realm of the sages in one leap is indeed difficult). To test others, to strike them as they pass by, without waiting for them to speak, one already knows their essence, what difficulty is there (meaning: to test a person, just let them pass by, without waiting for them to speak, one already knows their essence, what difficulty is there)?' Chan master Mu』an raised his hand and said: 'Clearly telling you, opening the mouth is not on the tongue (meaning: clearly telling you, enlightenment is not in words).' You will understand later. A year later, Yue met Chan master Mi』an (Mi』an, Chan master's name) at West Mountain in Quzhou, answering immediately to every question. Chan master Mi』an smiled and said: 'Boxwood Chan (meaning: you have only learned the Chan of boxwood, not flexible enough).' Yue was eager to understand the Way, even forgetting sleep and food. Chan master Mi』an moved to Jiangshan, Huazang, and Jingshan successively, and Yue followed him. Once, Chan master Mi』an entered the room and asked the monks beside him: 'Not mind, not Buddha, not thing.' Yue was standing beside him, and suddenly had a great enlightenment, and then said: 'Today I finally understand Mu』an (meaning: today I truly understand Chan master Mu』an's Chan teaching).'
道開口不在舌頭上。自是機辨從橫鋒不可觸。密庵又遷靈隱。遂命師為第一座。旋出世于平江澄照。為密庵嗣。徙江陰之光孝。無為之冶父。饒之薦福。明之香山。平江之虎丘。慶元三年。靈隱虛席。被旨補處。居六年法道盛行。得法者眾。而師有棲遁之志。即上章乞罷住持事。上察其誠許之。退居東庵。俄屬微疾。猶不少廢倡道。忽親作書別諸公卿。且垂二則語以驗學者曰。有力量人因甚抬腳不起。開口不在舌頭上。及貽書嗣法香山光睦云居善開。囑以大法。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉泰二年八月四日也。得年七十有一。坐夏四十。奉全身塔于北高峰之原。
(二十八 癸亥) 嘉泰三年。金國於是始定。以土德王。承宋。蓋不數遼人云。
徑山佛照德光禪師入寂。諱德光。姓彭氏。臨江新喻人。父術母袁。夢異僧入室。驚寤有娠。既生。乃祖曰。吾家世積德。乃生此兒。必光吾門。因是命名。年九歲寇擾闢地于袁之木平寺。有妙應大師。伯華善相。曰是子伏犀貫頂。出家必作法門樑棟。時師年十歲。遽失怙恃。伯父循。伯母萬。育而教之。年二十有一。聞人誦金剛經。忽然通解。歸白母曰。適聞誦經。身心歡喜。世間萬事真如夢幻。力懇出家。族不能奪。
【現代漢語翻譯】 現代漢語譯本： 『道』的開口不在舌頭上。這自然是機敏善辯，言辭鋒利不可觸碰。密庵禪師後來遷往靈隱寺，於是任命德光禪師為第一座。不久，德光禪師在平江澄照寺開法傳道，成為密庵禪師的法嗣。之後又遷往江陰的光孝寺、無為的冶父寺、饒州的薦福寺、明州的香山寺、平江的虎丘寺。慶元三年，靈隱寺住持之位空缺，朝廷下旨補任德光禪師。他在靈隱寺住了六年，佛法興盛，得法弟子眾多。但德光禪師有隱退的想法，於是上書請求辭去住持之職。皇上察覺他的誠意，便允許了。他退居東庵，不久得了小病，但仍然不停止弘揚佛法。忽然親自寫信告別各位公卿，並且留下兩則話語來考驗學人，說：『有力量的人為什麼抬不起腳？開口不在舌頭上。』又寫信給嗣法弟子香山光睦、云居善開，囑咐他們弘揚大法。於是寫下偈語說：『來無所來，去無所去，瞥然轉變玄關，佛祖也措手不及。』然後結跏趺坐而圓寂，時間是嘉泰二年八月初四。享年七十一歲，坐夏四十年。全身舍利塔安奉在北高峰的原野。
(二十八 癸亥) 嘉泰三年，金國於是開始穩定，以土德稱王，繼承宋朝。大概不算遼人。
徑山佛照德光禪師入寂。法諱德光（De Guang），俗姓彭（Peng），臨江新喻人。父親名叫術（Shu），母親姓袁（Yuan）。袁氏夢見奇異僧人進入房間，驚醒后發現懷孕。出生后，祖父說：『我家世代積德，才生下這個孩子，必定能光耀門楣。』因此給他取名德光。九歲時，遭遇寇亂，在袁州的木平寺避難。寺中有位妙應大師（Miao Ying Da Shi），伯華（Bo Hua）善於相面，說：『這個孩子伏犀貫頂，出家必定成為佛門棟樑。』當時德光禪師十歲，就失去了父母。伯父循（Xun）、伯母萬（Wan）撫養並教育他。二十一歲時，聽到有人誦讀《金剛經》（Jin Gang Jing），忽然通徹理解。回家告訴母親說：『剛才聽到誦經，身心歡喜，世間萬事真如夢幻。』極力懇求出家，家人無法阻止。
【English Translation】 English version: The opening of the 『Tao』 is not on the tongue. This is naturally quick-witted and eloquent, with sharp words that cannot be touched. Chan Master Mi'an later moved to Lingyin Temple, so he appointed Chan Master Deguang as the first seat. Soon, Chan Master Deguang opened the Dharma and preached at Cheng Zhao Temple in Pingjiang, becoming Chan Master Mi'an's Dharma heir. Later, he moved to Guangxiao Temple in Jiangyin, Yefu Temple in Wuwei, Jianfu Temple in Raozhou, Xiangshan Temple in Mingzhou, and Huqiu Temple in Pingjiang. In the third year of Qingyuan, the abbot's seat at Lingyin Temple was vacant, and the imperial court issued an edict to appoint Chan Master Deguang. He lived in Lingyin Temple for six years, and the Buddha-dharma flourished, with many disciples attaining the Dharma. However, Chan Master Deguang had the idea of retiring, so he submitted a letter requesting to resign from the position of abbot. The emperor perceived his sincerity and allowed it. He retired to Dong'an, and soon fell ill, but still did not stop promoting the Buddha-dharma. Suddenly, he personally wrote letters to bid farewell to the various dukes and ministers, and left two sayings to test the students, saying: 『Why can't a powerful person lift his feet? The opening is not on the tongue.』 He also wrote letters to his Dharma heirs, Guangmu of Xiangshan and Shankaiof Yunju, instructing them to promote the Great Dharma. Then he wrote a verse saying: 『Coming from nowhere, going to nowhere, suddenly turning the mysterious pass, even the Buddhas and Patriarchs are caught off guard.』 Then he sat in the lotus position and passed away, on the fourth day of the eighth month of the second year of Jiatai. He lived to be seventy-one years old and spent forty summers in meditation. His whole-body stupa was enshrined in the wilderness of North Peak.
(28th Guihai) In the third year of Jiatai, the Jin Dynasty began to stabilize, claiming kingship with the virtue of earth, succeeding the Song Dynasty. Presumably, the Liao people are not counted.
Chan Master Fozhao Deguang (De Guang) of Jingshan Temple passed away. His secular surname was Peng (Peng), and he was from Xinyu, Linjiang. His father's name was Shu (Shu), and his mother's surname was Yuan (Yuan). Yuan dreamed of a strange monk entering the room, and woke up to find that she was pregnant. After he was born, his grandfather said: 『Our family has accumulated virtue for generations, and only then was this child born, who will surely glorify our family.』 Therefore, he named him Deguang. At the age of nine, he encountered banditry and took refuge in Muping Temple in Yuanzhou. There was a Master Miaoying (Miao Ying Da Shi) in the temple, and Bohua (Bo Hua) was good at physiognomy, saying: 『This child has a hidden rhinoceros horn running through the top of his head, and if he becomes a monk, he will surely become a pillar of the Buddhist community.』 At that time, Chan Master Deguang was ten years old and lost his parents. His uncle Xun (Xun) and aunt Wan (Wan) raised and educated him. At the age of twenty-one, he heard someone reciting the Diamond Sutra (Jin Gang Jing) and suddenly understood it thoroughly. He went home and told his mother: 『Just now I heard the recitation of the sutra, and my body and mind were joyful, and all things in the world are like dreams and illusions.』 He earnestly begged to become a monk, and his family could not stop him.
遂散家貲。第存度牒僧具。余悉以予其族。詣同邑光化禪院主僧足庵處剃髮。遂攜師入閩。足庵寓福之西禪。謂之曰。是行為子擇所依。東禪月庵善果具衲僧眼。子依之。時復省吾足矣。一見月庵遽問。不落有無中。如何露訊息。師云。不落有無中。分明露訊息。月庵云。是什麼訊息。師便喝。庵云。未在更道。師云。我留口吃飯在。即令參堂。是時老宿多在閩中。如妙湛佛心圓覺。望重叢林。師悉參扣遍歷五十餘員善知識。末後見大惠于育王。舉喚作竹篦則觸。不喚作竹篦則背。不得向舉處承當。不得向意根下卜度。速道速道。師云。杜撰長老如麻似粟。惠云你是第幾個。師云。今日捉敗者老賊。次年佛涅槃日。因頂謁次。自唸佛常住法身何有生滅。頭未至地忽然契悟。遽告大惠。惠云。你者回徹也。惠再主徑山。拉以偕往閱夏。暫至蔣山省應庵。庵稱賞不已。謂人曰。光兄頓出我一頭地。乃移書與李侍郎浩曰。光兄一自徑山老叔印可。如虎插翅。留月餘而歸。大惠說偈以頂相付師曰。有德必有光。其光無間隔。名實要相稱。非青黃赤白。云二。乾道丁亥。李侍郎分符天臺。與師論道相契。以鴻福延之及遷郡之天寧。衲子云集。淳熙三年。詔住靈隱寺。遣使降香開堂。恩寵優渥。是冬召對便殿問佛法大意。師敷奏直
【現代漢語翻譯】 現代漢語譯本 於是他變賣了家產，只留下僧人的度牒和生活用具，其餘的都分給了他的族人。他前往同邑的光化禪院，在住持足庵處剃度出家。之後，他跟隨足庵前往福建。足庵對他說：『這次去是爲了給你選擇一個可以依靠的地方。東禪的月庵善果（Yuean Shanguo）具有衲僧的眼力，你依止他，時常回來看看我就足夠了。』他一見到月庵，月庵就問：『不落入有和無之中，如何顯露訊息？』他回答說：『不落入有和無之中，分明地顯露訊息。』月庵問：『是什麼訊息？』他便喝了一聲。月庵說：『還未到，再說。』他回答說：『我還要留著嘴吃飯呢。』隨即讓他去禪堂參禪。當時許多老修行都在福建，如妙湛佛心（Miaozhan Foxin）、圓覺（Yuanjue），他們在叢林中享有很高的聲望。他都一一參訪請教，遍訪了五十多位善知識。最後，他在育王寺拜見大慧（Dahui），大慧舉起『喚作竹篦則觸，不喚作竹篦則背，不得向舉處承當，不得向意根下卜度，速道速道』的話頭。他回答說：『杜撰的長老如麻似粟。』大慧問：『你是第幾個？』他回答說：『今日捉敗者老賊。』第二年，在佛涅槃日，他頂禮時，心中思念『佛常住法身何有生滅』，頭還未碰到地面，忽然契悟，立刻告訴大慧。大慧說：『你這次徹底明白了。』大慧再次主持徑山寺，拉著他一同前往過夏天。他曾短暫地到蔣山拜見應庵（Ying』an），應庵對他讚賞不已，對人說：『光兄一下子超過我很多。』於是寫信給李侍郎浩說：『光兄自從得到徑山老叔的印可，如虎添翼。』住了月餘后回來。大慧說偈語，用頂相印可他，說：『有德必有光，其光無間隔，名實要相稱，非青黃赤白。』這就是云二（Yun Er）。乾道丁亥年，李侍郎到天臺任職，與他論道非常投契，用鴻福寺來款待他，後來又遷到郡里的天寧寺，衲子云集。淳熙三年，皇帝下詔讓他住持靈隱寺，派遣使者降香開堂，恩寵非常優厚。這年冬天，皇帝在便殿召見他，詢問佛法大意，他詳細地陳述了佛法的要義。
【English Translation】 English version Thereupon, he dispersed his family wealth, keeping only the monk's ordination certificate (du die) and monastic necessities. He gave the rest to his clan. He went to Guanghua Chan Monastery in the same town and was tonsured by the abbot Zu』an. Subsequently, he accompanied his master to Fujian. Zu』an, residing at Xichan in Fuzhou, said to him, 『This trip is to choose a place for you to rely on. Yue』an Shanguo (Yuean Shanguo) of Dongchan possesses the eye of a monastic. Rely on him, and visit me from time to time, that will be enough for me.』 Upon meeting Yue』an, he immediately asked, 『Without falling into existence or non-existence, how does one reveal the message?』 The master replied, 『Without falling into existence or non-existence, the message is clearly revealed.』 Yue』an asked, 『What is the message?』 The master then shouted. Yue』an said, 『Not yet, say more.』 The master replied, 『I still need to keep my mouth to eat.』 He was then instructed to join the meditation hall. At that time, many senior monks were in Fujian, such as Miaozhan Foxin (Miaozhan Foxin) and Yuanjue (Yuanjue), who were highly respected in the monastic community. The master visited and consulted them all, traversing over fifty good advisors. Finally, he saw Dahui (Dahui) at Yuwang Temple. Dahui raised the koan, 『To call it a bamboo stick is to touch, not to call it a bamboo stick is to turn away. You must not accept it at the point of raising, and you must not speculate about it at the root of intention. Speak quickly, speak quickly!』 The master replied, 『Fabricated elders are as numerous as hemp and millet.』 Dahui asked, 『Which one are you?』 The master replied, 『Today, I have captured the defeated old thief.』 The following year, on the day of the Buddha』s Nirvana, while prostrating, he thought to himself, 『The Buddha』s eternal Dharma body, how can it have birth and death?』 Before his head reached the ground, he suddenly attained enlightenment and immediately informed Dahui. Dahui said, 『You have thoroughly understood this time.』 Dahui again presided over Jingshan Temple and took him along to spend the summer. He briefly visited Ying』an (Ying』an) at Jiangshan, who praised him greatly, saying to others, 『Brother Guang has surpassed me by a great margin.』 He then wrote a letter to Vice Minister Li Hao, saying, 『Since Brother Guang received the seal of approval from Old Uncle Jingshan, he is like a tiger with wings.』 He stayed for over a month and then returned. Dahui spoke a verse, using the crown of the head to affirm the master, saying, 『Virtue must have light, its light is without separation, name and reality must match, not blue, yellow, red, or white.』 This is Yun Er (Yun Er). In the year Dinghai of the Qiandao era, Vice Minister Li was assigned to Tiantai and found great affinity with the master in discussing the Way. He hosted him at Hongfu Temple and later moved him to Tianning Temple in the prefecture, where monks gathered in large numbers. In the third year of the Chunxi era, the emperor issued an edict for him to reside at Lingyin Temple, sending an envoy to offer incense and inaugurate the hall, bestowing great favor. That winter, the emperor summoned him to the side hall and asked about the main points of the Buddha Dharma. The master expounded the essence of the Dharma in detail.
截帝大說。留禁中觀堂五宿。兩賜御頌。特賜佛照禪師之號。又承聖問。釋迦入山修道六年而成。所成者何事。奏云。將謂陛下忘卻。四年冬召問華嚴法界。師奏簡切。上悅親灑宸翰獎諭。因進宗門直指一篇。七年育王虛席。露章乞老。得請東歸。又承聖問圓覺四病。冬召見便殿。紹熙改元。孝宗御重華宮召見。奏對逾時。四年被旨住徑山。抗奏辭免。孝宗曰。欲速相見郡將。堅請不容辭。二月望宣見於重華。自後兩賜聖問。應機而答。天顏皆悅。慶元元年春復請老祈懇再三。詔從之。師在觀堂也。駕時時臨幸。輿以小輦。侍衛二十餘人。至則促席而坐。或起行並立。歡如平生。所賜御札刻之琬琰。奏對語錄詔令刊行。每有召對。宣賜無時。中貴私自謂。金玉器用繒彩計緡三萬之多。師叩頭力辭不受。上益嘉之。暨歸寺有所宣賜。不容辭。師亦不妄用。初思陵駐蹕會稽。有旨許置產。師謂育王產薄不足贍眾。遂以所賜及王臣長者所施之資置田。歲增谷五千。國史陸游為記其事。師創數椽以自處。號曰東庵。掩關自娛。接人不倦。時許衲子入室。嘉泰癸亥三月。告眾曰。吾世緣將盡。至十日。詢問左右曰。今日月半也。對曰然。又二日索紙作遺書。與平昔所厚者二十。早集眾敘別。皆法門之旨要。無半語及他事。索浴更
【現代漢語翻譯】 現代漢語譯本 截帝（人名，具體身份未知）曾與大師談論佛法。大師被留在宮中的觀堂住了五晚，兩次獲得皇帝的御筆題詞。特別賜予『佛照禪師』的稱號。又蒙受皇帝的垂詢：『釋迦牟尼（Sakyamuni，佛教創始人）入山修行六年而成道，他所成就的是什麼事？』大師回答說：『我還以為陛下已經忘記了。』 四年冬天，皇帝召見大師詢問關於《華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）的法界（Dharmadhatu，宇宙萬法所依之本體）的道理。大師的回答簡潔明瞭，皇帝非常高興，親自書寫聖旨嘉獎。大師因此進獻了《宗門直指》（Zongmen Zhizhi，禪宗的著作）一篇文章。 七年，育王寺（Yu Wang Temple，位於中國浙江寧波的著名寺廟）住持的位置空缺，大師上書請求告老還鄉，得到批準，於是返回故鄉。又蒙受皇帝垂詢關於《圓覺經》（Yuanjue Sutra，大乘佛教經典）中的四種病癥。冬天，皇帝在便殿召見大師。紹熙（Shaoxi，南宋光宗的年號）改元，孝宗（Xiaozong，南宋皇帝）在重華宮召見大師，奏對時間很長。 四年，皇帝下旨讓大師住持徑山寺（Jingshan Temple，位於中國浙江杭州的著名寺廟），大師上奏辭免。孝宗說：『我想盡快與郡守見面。』大師堅決請求，不被允許辭免。二月十五日，皇帝在重華宮召見大師。自此之後，兩次賜予聖旨詢問佛法，大師應機回答，皇帝都非常高興。 慶元（Qingyuan，南宋寧宗的年號）元年春天，大師再次請求告老還鄉，懇求再三，皇帝下詔同意。大師在觀堂的時候，皇帝時常駕臨，乘坐小輦，侍衛二十多人。到達后就靠近座位而坐，或者起身並行站立，如同平常一樣歡快。所賜予的御札被刻在琬琰（Wanyan，美玉）上。奏對語錄和詔令被刊印發行。每次召見，賞賜不斷。宦官私下說，金玉器物和絲綢綵緞價值三萬緡（Min，古代的貨幣單位）之多。大師叩頭極力辭謝，不肯接受。皇帝更加讚賞他。等到大師返回寺廟，皇帝有所賞賜，不容辭謝，大師也不隨意使用。 當初，思陵（Siling，宋孝宗的陵墓）駐蹕會稽（Kuaiji，古地名，今浙江紹興），有旨允許置辦產業。大師認為育王寺的產業微薄，不足以供養僧眾，於是用所賜予的財物以及王公大臣和富豪所捐贈的資金購置田地，每年增加糧食五千石（Dan，容量單位）。國史陸游（Lu You，南宋著名詩人）為此事作了記載。 大師建造了幾間簡陋的房屋作為自己的住所，命名為『東庵』，閉門自娛，接待來訪的人從不厭倦。當時允許僧人進入室內。嘉泰（Jiatai，南宋寧宗的年號）癸亥年三月，大師告訴眾人說：『我與世間的緣分將要結束了。』到了初十，詢問左右的人說：『今天是十五嗎？』回答說：『是的。』又過了兩天，索要紙筆寫下遺書，給平時關係親密的二十個人，內容都是佛法的旨要，沒有半句提及其他事情。索要熱水洗浴更衣。
【English Translation】 English version Zhai Di (a personal name, specific identity unknown) once discussed Buddhism with the master. The master was kept in the Guantang (Observation Hall) in the palace for five nights and received imperial inscriptions twice. He was specially granted the title of 'Zen Master Fozhao' (Zen Master Fozhao). He also received the emperor's inquiry: 'Sakyamuni (the founder of Buddhism) entered the mountains to practice for six years and attained enlightenment. What did he achieve?' The master replied, 'I thought Your Majesty had forgotten.' In the winter of the fourth year, the emperor summoned the master to inquire about the Dharmadhatu (the fundamental reality underlying all phenomena) of the Avatamsaka Sutra (an important classic of Mahayana Buddhism). The master's answer was concise and clear, and the emperor was very pleased, personally writing an imperial edict to commend him. The master then presented an article entitled 'Zongmen Zhizhi' (Direct Pointing of the Zen School, a Zen Buddhist text). In the seventh year, the position of abbot of Yu Wang Temple (a famous temple in Ningbo, Zhejiang, China) was vacant. The master submitted a request to retire and return to his hometown, which was approved, so he returned to his hometown. He also received the emperor's inquiry about the four diseases in the Yuanjue Sutra (a Mahayana Buddhist classic). In winter, the emperor summoned the master in the side hall. In the first year of Shaoxi (the reign title of Emperor Guangzong of the Southern Song Dynasty), Emperor Xiaozong (an emperor of the Southern Song Dynasty) summoned the master in Chonghua Palace, and the conversation lasted a long time. In the fourth year, the emperor issued an edict ordering the master to preside over Jingshan Temple (a famous temple in Hangzhou, Zhejiang, China). The master submitted a memorial to decline. Emperor Xiaozong said, 'I want to meet the prefect as soon as possible.' The master insisted on declining, but was not allowed to refuse. On the fifteenth day of February, the emperor summoned the master in Chonghua Palace. From then on, he was granted imperial edicts twice to inquire about Buddhism, and the master responded accordingly, and the emperor was very pleased. In the spring of the first year of Qingyuan (the reign title of Emperor Ningzong of the Southern Song Dynasty), the master again requested to retire and return to his hometown, pleading repeatedly, and the emperor issued an edict agreeing. When the master was in the Guantang, the emperor often visited, riding in a small palanquin, with more than twenty guards. Upon arrival, they would sit close to the seat, or stand up and walk side by side, as happy as usual. The imperial edicts granted were engraved on Wanyan (beautiful jade). The recorded dialogues and imperial edicts were printed and distributed. Every time he was summoned, rewards were given constantly. Eunuchs privately said that the gold and jade utensils and silk fabrics were worth as much as 30,000 Min (ancient currency unit). The master kowtowed and strongly declined, refusing to accept. The emperor admired him even more. When the master returned to the temple, the emperor gave some rewards, which could not be refused, and the master did not use them arbitrarily. Initially, Siling (the tomb of Emperor Xiaozong of the Song Dynasty) was stationed in Kuaiji (an ancient place name, now Shaoxing, Zhejiang), and there was an edict allowing the purchase of property. The master believed that the property of Yu Wang Temple was meager and insufficient to support the monks, so he used the money given and the funds donated by princes, ministers, and wealthy people to purchase land, increasing the grain yield by 5,000 Dan (unit of volume) per year. Lu You (a famous poet of the Southern Song Dynasty), the national historian, wrote a record of this event. The master built a few simple houses as his residence, named 'East Hermitage', closing the door to enjoy himself, and never tired of receiving visitors. At that time, monks were allowed to enter the room. In the third month of the year Guihai of Jiatai (the reign title of Emperor Ningzong of the Southern Song Dynasty), the master told the crowd, 'My connection with the world is about to end.' On the tenth day, he asked the people around him, 'Is today the fifteenth?' The answer was, 'Yes.' Two days later, he asked for paper and pen to write a will, to twenty people who were close to him, the content of which was the essence of Buddhism, without mentioning anything else. He asked for hot water to bathe and change clothes.
衣大書云。八十三年彌天罪過。末後慇勤盡情說破。趺坐而逝。弟子塔全身於庵后。僧臘六十請謚于朝。敕謚普惠宗覺大禪師。塔曰圓照。
(二十九 甲子 六五) 嘉泰四年金國學士元遺山裕之撰紫微觀記。文曰。東平左副元帥趙侯之太夫人既老矣。即棄家為全真師。師鄆州人。普惠大師張志剛。居冠氏之洞清庵。庵之制初亦甚陋。乞名于丘尊師。改號紫微觀。趙侯為之起殿閣立堂宇至於齋廚庫廄。所以奉其親於家者。無不備。歲癸巳九月落成。請予記其事。予為之說云。古之隱君子及學道之士。多居山林。木食澗飲槁項黃馘。自放于方之外。若涪翁河上丈人之流。後世或附之黃老家。數以為列仙。陶隱居寇謙之以來。此風故在也。杜光庭在蜀。以周靈王太子晉為王建鼻祖。乃踵開元故事。進崇玉宸君。以配混元上德之號。置階品立範儀。號稱神仙官府。虛荒誕幻莫可致詰。二三百年之間。至宣政之季。而其蔽極黃冠之流。官給命書。有散郎與大夫之目。循歷資級無別省寺。凡冥報之所警。後福之所開。則視桑門所前有者。而例舉之。始欲為高而終為高所庳。始欲為怪則終為怪所溺。其徒有高識遠引者。亦厭而去之。故自放于方之外者。猶一二見焉。貞元正隆以來。又有全真家之教。咸陽人王中孚倡之。潭
【現代漢語翻譯】 現代漢語譯本：衣大書（法號）記載，（他）八十三年所犯的彌天罪過，在臨終前慇勤地全部坦白。然後趺坐而逝。弟子們在庵后為他建塔安葬全身。僧臘六十年，（弟子們）向朝廷請求賜予謚號，朝廷敕封謚號為普惠宗覺大禪師，塔名為圓照。
嘉泰四年，金國學士元遺山（元好問，字裕之）撰寫了《紫微觀記》。文中寫道：東平左副元帥趙侯的太夫人年老后，就捨棄家庭出家做了全真道士。這位道士是鄆州人，名叫普惠大師張志剛，居住在冠氏縣的洞清庵。庵的建造起初非常簡陋，（太夫人）向丘尊師（丘處機）請求賜名，改名為紫微觀。趙侯為她建造了殿閣、廳堂，甚至包括齋堂、廚房、倉庫等，凡是用來奉養在家中的親人的設施，都一應俱全。癸巳年九月落成。請我為這件事作記。我為之說道：古代的隱士和學道之人，大多居住在山林之中，吃樹上的果實，喝山澗的水，面容憔悴，頸項枯瘦，把自己放逐於世俗之外。像涪翁（蘇軾）和河上丈人（傳說中的人物）之流，後世或許把他們歸附於黃老學派，把他們列為神仙。從陶隱居（陶弘景）和寇謙之以來，這種風氣一直存在。杜光庭在蜀地，把周靈王的太子晉作為王建的鼻祖，於是效仿開元年間的故事，進獻崇玉宸君的稱號，來配混元上德的稱號，設定階品，建立規範儀式，號稱神仙官府。虛妄荒誕，無法考證。二三百年之間，到了宣政年間，這種弊端發展到了極致，道士們由官府供給命書，有散郎和大夫的官銜，陞遷的資歷級別與省寺的官員沒有區別。凡是冥冥之中的報應所警示的，後世福報所開啟的，就參照佛教寺院以前所擁有的，而照例施行。起初想要顯得高尚，最終卻被高尚所貶低；起初想要顯得怪異，最終卻被怪異所淹沒。他們的門徒中有見識高遠的人，也厭惡而離去。所以把自己放逐於世俗之外的人，還能見到一兩個。貞元、正隆以來，又出現了全真教，咸陽人王中孚（王重陽）倡導它，潭
【English Translation】 English version: Yi Da Shu (Dharma name) recorded that the immeasurable sins he had committed over eighty-three years were diligently and completely confessed before his death. Then he passed away in the lotus position. His disciples built a pagoda behind the hermitage to bury his entire body. After sixty years as a monk, (the disciples) requested the court to grant him a posthumous title. The court bestowed the posthumous title of 'Zen Master Puhui Zongjue,' and the pagoda was named 'Yuanzhao'.
In the fourth year of the Jiatai era, Yuan Yishan (Yuan Haowen, courtesy name Yuzhi), a scholar of the Jin Dynasty, wrote 'A Record of the Ziwu Temple'. The text states: 'The venerable mother of Zhao Hou, the Left Deputy Commander of Dongping, renounced her family in her old age to become a Quanzhen Taoist priest. This priest, a native of Yunzhou, named Grand Master Puhui Zhang Zhigang, resided in the Dongqing Hermitage in Guan County. The construction of the hermitage was initially very simple. (The venerable mother) requested a name from Venerable Qiu (Qiu Chuji), and it was renamed Ziwu Temple. Zhao Hou built pavilions, halls, and even dining halls, kitchens, and warehouses for her, providing all the facilities used to support relatives at home. It was completed in the ninth month of the Gui Si year. He asked me to write a record of this event. I said: 'In ancient times, hermits and those who studied the Tao mostly lived in the mountains and forests, eating fruits from trees and drinking water from mountain streams, with haggard faces and thin necks, banishing themselves from the mundane world. People like Fu Weng (Su Shi) and the Old Man of the River (a legendary figure) may be associated with the Huang-Lao school in later generations and listed as immortals. This trend has existed since Tao Hongjing and Kou Qianzhi. Du Guangting, in the Shu region, regarded Prince Jin of the Zhou Ling King as the ancestor of Wang Jian, and thus followed the story of the Kaiyuan era, offering the title of Chongyu Chenjun to match the title of Hunyuan Shangde, establishing ranks and setting up norms and rituals, calling it the celestial bureaucracy. It is all illusory and absurd, impossible to verify. In the two or three hundred years between, by the Xuanzheng era, this drawback had reached its extreme. Taoist priests were supplied with official documents by the government, with titles of Sanlang and Daifu, and the qualifications for promotion were no different from those of officials in the provincial temples. Whatever was warned by the unseen retribution and opened up by future blessings was implemented according to the precedents of Buddhist monasteries. Initially, they wanted to appear noble, but in the end, they were demeaned by nobility; initially, they wanted to appear strange, but in the end, they were drowned by strangeness. Among their disciples, those with high vision and far-reaching aspirations also grew weary and left. Therefore, those who banished themselves from the mundane world could still be seen here and there. Since the Zhenyuan and Zhenglong eras, the Quanzhen sect has emerged again, advocated by Wang Chongfu (Wang Chongyang) of Xianyang, Tan'
馬丘劉諸人和之。本于淵靜之說。而無黃冠禳禬之妄。參以禪定之說。而無頭陀縛律之苦。耕田鑿井從身以自養。推有餘以及之人。視世間擾擾者。差若省便然。故墮窳之人。翕然從之。南際淮。北至朔漠。西向秦東向海。山林城市廬舍相望。什百為偶。甲乙授受。牢不可破。上之亦嘗懼其有張角鬥米之變。著令以止絕之。當時將相大臣有為主張者。故已絕而復存。稍微而更熾。五七十年以來。蓋不可復動矣。貞祐喪亂之後。蕩然無紀綱文章。蚩蚩之民靡所趣向。為之教者獨是家而已。今河朔之人。什二為所陷沒。無淵靜之習。無禪定之業。所謂舉桑門以自例者則兼有之。望宣政之季厭而去之之事且不可見。況附於黃老家數以為列仙者。其可得乎。嗚呼先哲王之道。中邦之政掃地之日外矣。是家何為者。乃人敬而家事之。殆攻劫爭奪之際。天以神道設教。以弭勇鬥嗜殺者之心耶。抑三綱五常將遂堙沒。顛倒錯亂。人與物胥而為一也。不然則盛衰消長有數存焉于其間。亦難於為言也已。侯名天錫字受之。崇儒重道出于天性。雖在軍旅。而文史未嘗去手。嘗與奉天楊煥然。讀徂徠石君言鑒。至論釋老家。慨然以為知言。決非漫為風俗所移者。是觀之作特以養志云。
(三十) 屏山李居士鳴道集說序。居士年二十有
【現代漢語翻譯】 現代漢語譯本：馬丘劉諸人贊同並遵循它。它的根本在於淵靜（深沉寧靜）的學說，卻沒有黃冠（道士）禳禬（祈福消災）的虛妄。它借鑑了禪定（冥想）的學說，卻沒有頭陀（苦行僧）縛律（嚴苛戒律）的痛苦。耕田鑿井，依靠自己的勞動來養活自己，並將多餘的財物分給他人。看待世間紛紛擾擾的人們，就像是看到了簡便易行的道路。因此，那些墮落懶散的人，都紛紛加入他們。他們的勢力範圍，南到淮河，北到朔漠（北方邊遠地區），西到秦地，東到海邊。山林城市中，他們的住所彼此相望，十個或一百個為一組，通過甲乙（類似等級）進行傳授，關係牢不可破。統治者也曾經擔心他們會發生像張角（東漢末年黃巾起義領袖）斗米（加入黃巾軍需交納的米）一樣的變亂，頒佈命令來禁止和斷絕他們。當時，將相大臣中也有人主張保護他們，所以即使被禁止，也能死灰復燃，稍微衰弱后又更加興盛。五七十年以來，已經無法撼動了。貞祐（金朝年號）喪亂之後，綱紀文章蕩然無存，百姓茫然不知所從，只有這個教派還在教化他們。現在河朔（黃河以北地區）的人，十分之二都被他們所迷惑。他們沒有淵靜的修行，也沒有禪定的功業，卻兼具了那些所謂的舉桑門（僧人）以自比的特點。期望宣政（北宋徽宗年號）年間厭倦而離開他們的景象，恐怕是看不到了。更何況那些依附於黃老（黃帝和老子）學說，自認為是列仙的人呢？這怎麼可能呢？唉，先哲王者的治國之道，中原地區的政治教化，已經到了掃地的地步了。這個教派到底是做什麼的呢？人們竟然敬重他們，併爲他們做事。大概是在攻劫爭奪的亂世，上天用神道設教，來平息那些勇猛好鬥嗜殺者的內心吧？還是說三綱五常（封建社會倫理道德規範）將要被埋沒，顛倒錯亂，人和物混為一體呢？不然的話，盛衰消長自有定數，其中緣由，也很難說清楚了。侯的名字叫天錫，字受之，崇尚儒學，重視道義，是他的天性。即使在軍旅之中，也從未放下文史書籍。他曾經和奉天的楊煥然一起，閱讀徂徠石君的《言鑒》，讀到評論釋老（佛教和道教）的部分，感慨地說這是知己之言。他絕不是一個隨便被風俗所改變的人。建造這個道觀，只是爲了修身養性罷了。 （三十）屏山李居士鳴道集說序。居士年二十有
【English Translation】 English version: The people of Maqiu Liu and others agree with and follow it. Its foundation lies in the doctrine of Yuanjing (profound tranquility), but without the falsehood of Huangguan (Taoist priests) praying for blessings and eliminating disasters. It draws on the doctrine of Chan Ding (meditation), but without the suffering of the ascetic practices of the Tuduo (ascetics). They cultivate fields and dig wells, relying on their own labor to support themselves, and distribute their surplus wealth to others. They view the turbulent people of the world as if they have seen a simple and easy path. Therefore, those who are degenerate and lazy all join them. Their sphere of influence extends from the Huai River in the south to the Shuomo (remote northern regions) in the north, to the Qin region in the west, and to the sea in the east. In the mountains and cities, their residences face each other, in groups of ten or a hundred, passing down knowledge through Jia-Yi (similar to ranks), and their relationships are unbreakable. The rulers once worried that they would cause disturbances like Zhang Jiao's (leader of the Yellow Turban Rebellion in the late Eastern Han Dynasty) Doumi (the rice required to join the Yellow Turban Army), and issued orders to prohibit and cut them off. At that time, there were also generals and ministers who advocated protecting them, so even if they were banned, they could revive and become even more prosperous after a slight decline. For the past fifty to seventy years, it has been impossible to shake them. After the Zhenyou (era name of the Jin Dynasty) turmoil, the principles and articles of governance were gone, and the people were at a loss, but this sect was still teaching them. Now, two out of ten people in Hebei (the area north of the Yellow River) are confused by them. They do not have the practice of Yuanjing, nor the achievements of Chan Ding, but they have all the characteristics of those who call themselves Sangmen (monks). The hope of seeing them tired of it and leaving during the Xuanzheng (era name of Emperor Huizong of the Northern Song Dynasty) period is probably not possible. Moreover, how is it possible for those who are attached to the Huang-Lao (Huangdi and Laozi) doctrine and consider themselves to be immortal? Alas, the way of governing the country by the wise kings of the past, and the political and cultural education of the Central Plains, have reached the point of being swept away. What exactly does this sect do? People actually respect them and do things for them. Perhaps in the chaotic times of attack and robbery, Heaven uses the teaching of the divine way to quell the hearts of those who are brave, combative, and bloodthirsty? Or is it that the Three Cardinal Guides and Five Constant Virtues (ethical and moral norms of feudal society) are about to be buried, reversed and disordered, and people and things are mixed into one? Otherwise, there is a certain number for prosperity and decline, and it is difficult to explain the reasons in between. Hou's name is Tianxi, and his courtesy name is Shouzhi. He admires Confucianism and values morality, which is his nature. Even in the military, he never put down his literary and historical books. He once read Cui Lai Shi Jun's 'Yan Jian' with Yang Huanran of Fengtian, and when he read the part commenting on Buddhism and Taoism, he said with emotion that this was a confidant's words. He is definitely not someone who is easily changed by customs. Building this Taoist temple is just for self-cultivation. (30) Preface to the Collection of Sayings by Layman Li of Pingshan. The Layman is twenty years old
九。閱復性書。知李習之亦二十有九參藥山而退著書。大發感嘆日抵萬松深攻亟擊。退而著書。會三聖人理性蘊奧之妙要。終指歸佛祖而已。江左道學。倡于伊川昆季。和之者十有餘家。涉獵釋老膚淺一二。著鳴道集。食我園椹不見好音。竊香掩鼻于聖言。助長揠苗於世典。飾遊辭稱語錄。敩禪惠如敬誠。誣謗聖人聾瞽學者。噫憑虛氣任私情。一讚一毀獨去獨取。其如天下後世何。屏山哀矜作鳴道集說。廓萬世之見聞。正天下之性命。張無盡謂。大孔聖者莫如莊周。屏山擴充渺無涯涘。豈直不叛于名教。其發輝孔聖幽隱不揚之道。將攀附游龍骎骎乎吾佛所列五乘教中人天乘之俗諦疆隅矣。張無盡又謂。小孔聖者莫如孔安國。鳴道諸儒又自貶屈。附韓歐之隘黨。其計孰愈乎尊孔聖與釋老鼎峙也耶。諸方宗匠偕引屏山為入幕之賓。鳴道諸儒鉆仰藩垣莫窺戶牖。輒肆浮議不亦僭乎。余忝歷宗門堂室之奧。懇為保證。固非師心昧誠之黨。如謂不然。報惟向影耳。屏山臨終。出此書付敬鼎臣曰。此吾末後把交之作也。子其秘之。當有賞音者。鼎臣聞余購屏山書甚切。不遠三數百里。徒步之燕。獻的藁于萬松老師。轉致於余。余覽而感泣者累日。昔余嘗見鳴道集。甚不平之。欲為書紏其蕪謬而未暇。豈意屏山先我著鞭。遂為序引以
【現代漢語翻譯】 現代漢語譯本： 九、閱讀《復性書》，得知李習之也是在二十九歲時參訪藥山後退隱著書。他大發感慨，日夜像萬松一樣深入研究，猛烈抨擊。退隱后著書，彙集了三聖人關於理性的精妙之處，最終歸於佛祖的教義。江左的道學，由伊川兄弟倡導，響應者有十幾家。他們涉獵佛老學說，只得其皮毛，便著成《鳴道集》。如同吃了我的園子里的桑葚，卻說不出好聽的聲音；又像捂著鼻子偷聞聖人的教誨，用世俗的典籍來助長歪風邪氣，如同揠苗助長一般。他們用華麗的辭藻來冒充語錄，效仿禪宗的智慧，卻像敬誠一樣。他們誣衊聖人，矇蔽學者。唉，憑藉虛無的意氣，放縱私人的情感，一會兒讚揚，一會兒詆譭，只按照自己的喜好取捨，這又將如何面對天下後世呢？ 屏山哀憐世人，寫了《鳴道集說》，開闊了萬世的見聞，匡正了天下的性命。張無盡說，最偉大的孔子莫過於莊周。屏山擴充了他的思想，使其渺遠無邊。這難道僅僅是不背叛名教嗎？他所闡發的孔聖幽深隱晦的道理，將要攀附游龍，漸漸接近我們佛教所列五乘教中人天乘的世俗真理的範圍了。張無盡又說，小的孔聖莫過於孔安國。《鳴道集》的儒生們又自我貶低，依附於韓愈、歐陽修的狹隘黨派，他們的計策，比起尊崇孔聖，與佛老鼎足而立，哪一個更好呢？各地的宗師都邀請屏山作為幕僚。而《鳴道集》的儒生們，只能在藩籬外仰望，無法窺見門窗內的景象，卻隨意發表膚淺的議論，這難道不是僭越嗎？我僥倖經歷過宗門的堂室之深奧，懇切地為此作保證，我絕不是師心自用、昧著良心的黨徒。如果說不是這樣，那就只能是回聲而已。 屏山臨終時，拿出這本書交給敬鼎臣說：『這是我最後的作品了，你要好好珍藏它，將來會有懂得欣賞它的人。』敬鼎臣聽說我非常想購買屏山的書，不遠三四百里，徒步前來，將書稿獻給萬松老師，再轉交給我。我讀後感動哭泣了好幾天。以前我曾經見過《鳴道集》，非常不平，想寫書糾正其中的錯誤，但沒有時間。沒想到屏山先我一步，於是為他的書寫序引，以表達我的敬意。
English version: 9. Reading 'Book of Recovering the Nature', I learned that Li Xizhi also retired to write books at the age of twenty-nine after visiting Yaoshan (a Zen master). He was deeply moved and, like Wan Song (another Zen master), studied deeply and criticized fiercely day and night. After retiring and writing books, he gathered the essence of the three sages' (Confucius, Laozi, and Zhuangzi) understanding of reason, and ultimately attributed it to the teachings of the Buddha. The Daoist learning of Jiangzuo (region south of the Yangtze River) was advocated by the Yi Chuan (Cheng Yi and Cheng Hao) brothers, and more than a dozen families responded. They dabbled in Buddhism and Taoism, only grasping superficial aspects, and then wrote 'Collection of Crying for the Dao'. It's like eating mulberries from my garden but not being able to say anything good; it's like covering one's nose to secretly smell the teachings of the sages, using worldly classics to promote evil trends, like pulling up seedlings to help them grow. They use flowery rhetoric to pretend to be recorded sayings, imitating the wisdom of Chan (Zen) like Jingcheng (a historical figure), slandering the sages and deceiving scholars. Alas, relying on empty spirit, indulging in personal feelings, sometimes praising, sometimes criticizing, only choosing according to one's own preferences, how will they face the world and future generations? Ping Shan (a scholar) pitied the world and wrote 'Explanation of the Collection of Crying for the Dao', broadening the knowledge of all ages and correcting the lives of the world. Zhang Wujin (another scholar) said that the greatest Confucius is none other than Zhuang Zhou (a Daoist philosopher). Ping Shan expanded his thoughts, making them vast and boundless. Is this merely not rebelling against the teachings of Confucianism? The profound and obscure principles expounded by Confucius will cling to the swimming dragon (a metaphor for Daoism), gradually approaching the realm of the mundane truth of the human and celestial vehicle among the five vehicles listed in our Buddhism. Zhang Wujin also said that the lesser Confucius is none other than Kong Anguo (a Confucian scholar). The scholars of 'Collection of Crying for the Dao' further demean themselves, attaching themselves to the narrow-minded factions of Han Yu (a Confucian scholar) and Ouyang Xiu (a Confucian scholar). Which is better, to revere Confucius and stand alongside Buddhism and Taoism, or their current approach? The masters of various places all invited Ping Shan as a staff member. But the scholars of 'Collection of Crying for the Dao' can only look up from outside the fence, unable to see the scenery inside the door, yet they arbitrarily express superficial opinions. Isn't this presumptuous? I have fortunately experienced the depths of the halls of the Zen school, and earnestly guarantee this. I am definitely not a partisan who is self-righteous and dishonest. If it is said that it is not so, then it can only be an echo. On his deathbed, Ping Shan took out this book and gave it to Jing Dingchen (a friend), saying, 'This is my last work, you must cherish it well, and in the future there will be those who understand and appreciate it.' Jing Dingchen heard that I very much wanted to buy Ping Shan's book, and came on foot from three or four hundred miles away, presenting the manuscript to Master Wan Song (a Zen master), who then passed it on to me. After reading it, I was moved to tears for several days. I had seen 'Collection of Crying for the Dao' before, and was very upset, wanting to write a book to correct its errors, but I didn't have time. I didn't expect Ping Shan to take the lead, so I wrote a preface to his book to express my respect.
【English Translation】 Modern Chinese Translation: Nine, Reading 'Book of Recovering the Nature', I learned that Li Xizhi also retired to write books at the age of twenty-nine after visiting Yaoshan (a Zen master). He was deeply moved and, like Wan Song (another Zen master), studied deeply and criticized fiercely day and night. After retiring and writing books, he gathered the essence of the three sages' (Confucius, Laozi, and Zhuangzi) understanding of reason, and ultimately attributed it to the teachings of the Buddha. The Daoist learning of Jiangzuo (region south of the Yangtze River) was advocated by the Yi Chuan (Cheng Yi and Cheng Hao) brothers, and more than a dozen families responded. They dabbled in Buddhism and Taoism, only grasping superficial aspects, and then wrote 'Collection of Crying for the Dao'. It's like eating mulberries from my garden but not being able to say anything good; it's like covering one's nose to secretly smell the teachings of the sages, using worldly classics to promote evil trends, like pulling up seedlings to help them grow. They use flowery rhetoric to pretend to be recorded sayings, imitating the wisdom of Chan (Zen) like Jingcheng (a historical figure), slandering the sages and deceiving scholars. Alas, relying on empty spirit, indulging in personal feelings, sometimes praising, sometimes criticizing, only choosing according to one's own preferences, how will they face the world and future generations? Ping Shan (a scholar) pitied the world and wrote 'Explanation of the Collection of Crying for the Dao', broadening the knowledge of all ages and correcting the lives of the world. Zhang Wujin (another scholar) said that the greatest Confucius is none other than Zhuang Zhou (a Daoist philosopher). Ping Shan expanded his thoughts, making them vast and boundless. Is this merely not rebelling against the teachings of Confucianism? The profound and obscure principles expounded by Confucius will cling to the swimming dragon (a metaphor for Daoism), gradually approaching the realm of the mundane truth of the human and celestial vehicle among the five vehicles listed in our Buddhism. Zhang Wujin also said that the lesser Confucius is none other than Kong Anguo (a Confucian scholar). The scholars of 'Collection of Crying for the Dao' further demean themselves, attaching themselves to the narrow-minded factions of Han Yu (a Confucian scholar) and Ouyang Xiu (a Confucian scholar). Which is better, to revere Confucius and stand alongside Buddhism and Taoism, or their current approach? The masters of various places all invited Ping Shan as a staff member. But the scholars of 'Collection of Crying for the Dao' can only look up from outside the fence, unable to see the scenery inside the door, yet they arbitrarily express superficial opinions. Isn't this presumptuous? I have fortunately experienced the depths of the halls of the Zen school, and earnestly guarantee this. I am definitely not a partisan who is self-righteous and dishonest. If it is said that it is not so, then it can only be an echo. On his deathbed, Ping Shan took out this book and gave it to Jing Dingchen (a friend), saying, 'This is my last work, you must cherish it well, and in the future there will be those who understand and appreciate it.' Jing Dingchen heard that I very much wanted to buy Ping Shan's book, and came on foot from three or four hundred miles away, presenting the manuscript to Master Wan Song (a Zen master), who then passed it on to me. After reading it, I was moved to tears for several days. I had seen 'Collection of Crying for the Dao' before, and was very upset, wanting to write a book to correct its errors, but I didn't have time. I didn't expect Ping Shan to take the lead, so I wrote a preface to his book to express my respect.
針江左書生膏盲之病。為中原之士大夫有斯疾者。亦可發藥矣。甲午冬十有五日。中書湛然居士移剌楚才晉卿序。
迂叟曰。或問。釋老有取乎。曰有。曰何取。曰釋取其空。老取其無為自然。舍是無取也。空取其無利慾心。無為自然取其因任耳。
屏山曰。釋氏之所謂空不空也。老氏之所無為無不為也。其理自然無可取捨。故莊子曰。無益損乎其真。般若曰。不增不減。彼以愛惡之念。起是非之見。豈學釋老者乎。取其無利慾心。即利慾心。取其因任。即是有為。非自然矣。
橫渠曰。浮圖必謂死生轉流。非得道不免。謂之悟道。自其說熾傳中國。雖英才間氣。生則溺耳目恬習之事。長則師世儒崇尚之言。遂冥然被驅。謂聖人可不修而至。大道可不學而知。故未識聖人心。已謂不必求其跡。未見君子志。已謂不必事其文。此人倫所以不察。庶物所以不明。治所以忽。德所以亂。異言滿耳。上無禮以防其偽。下無學以稽其弊。诐淫邪遁之辭翕然並興。一出於佛氏之門者。千五百年。自非獨立不懼精一。自信有大過人之才。可以正立其間與之較是非計得失乎。
屏山曰。自孔孟云亡。儒者不談大道。一千五百年矣。豈浮圖氏之罪耶。至於近代始以佛書訓釋老莊。浸及語孟詩書大易。豈非諸君子
【現代漢語翻譯】 現代漢語譯本： 此文旨在醫治江左書生的沉疴。對於中原士大夫中也有這種病癥的人，也可以用此方來治療。甲午年冬天十五日，中書湛然居士移剌楚才（Yelü Chucai，官名）晉卿序。
迂叟說：有人問，佛教和道教有什麼可取之處嗎？回答說：有。問：有什麼可取之處？回答說：佛教取其『空』，道教取其『無為自然』。捨棄這些就沒有什麼可取的了。取『空』是因為它能使人沒有貪圖利益和慾望的心，取『無為自然』是因為它能使人順應事物本來的發展規律。
屏山說：佛教所說的『空』並非真正的空，道教所說的『無為』並非什麼都不做。其中的道理自然而然，沒有什麼可取捨的。所以莊子說：『（人為的）增益會損害事物的真性。』《般若經》（Prajna Sutra，佛教經典）說：『不增加也不減少。』那些以愛憎之心，產生是非之見的人，難道是學習佛教和道教的人嗎？取其沒有貪圖利益和慾望的心，本身就是一種利慾之心；取其順應事物本來的發展規律，本身就是一種有為，就不是自然了。
橫渠說：佛教必定說生死輪迴，如果不得道就無法避免。稱之為悟道。自從這種說法在中國盛行以來，即使是英才蓋世的人物，出生后就沉溺於耳目所接觸的安逸享樂之事，長大后又師從世俗儒生的推崇之言，於是就昏昧地被驅使，認為聖人可以不通過修行就能達到，大道可以不通過學習就能領悟。所以還沒有認識聖人的心，就已經認為不必去尋求聖人的足跡；還沒有見到君子的志向，就已經認為不必去研究君子的文章。這就是人倫關係所以不能明察，萬物事理所以不能明白，政治所以被忽視，道德所以敗壞的原因。各種怪異的言論充斥耳邊，上面沒有禮法來防止它們的虛偽，下面沒有學術來考察它們的弊端，各種邪惡不正的言論紛紛興起。這一切都出自佛氏之門，已經一千五百年了。如果不是獨立不懼，精誠專一，自信有遠超過常人的才能，怎麼能站立在其中與他們較量是非，計較得失呢？
屏山說：自從孔子、孟子去世后，儒者就不再談論大道，已經一千五百年了。難道這是佛教的罪過嗎？至於近代開始用佛書來訓釋老莊，漸漸地涉及到《論語》、《孟子》、《詩經》、《尚書》、《周易》，難道不是各位君子的...
【English Translation】 English version: This is intended to cure the deep-seated ailment of Jiang Zuo scholars. It can also be used to treat those among the Central Plains scholar-officials who have this disease. On the fifteenth day of winter in the year Jiawu, written in preface by Yelü Chucai (official title) Jinqing, the Zhongshu Zhanran resident.
Old Man Yu said: Someone asked, 'Do Buddhism and Taoism have any merits?' He replied, 'Yes.' He asked, 'What merits?' He replied, 'Buddhism takes its 'emptiness,' and Taoism takes its 'non-action and naturalness.' Apart from these, there is nothing to take. Taking 'emptiness' is because it can make people have no greedy and desirous heart, and taking 'non-action and naturalness' is because it can make people follow the original development law of things.'
Ping Shan said: 'The 'emptiness' that Buddhism speaks of is not truly empty, and the 'non-action' that Taoism speaks of is not doing nothing. The principle within is natural and there is nothing to take or discard. Therefore, Zhuangzi said: 'Artificial increase will damage the true nature of things.' The Prajna Sutra (Buddhist scripture) says: 'Neither increase nor decrease.' Those who have love and hatred in their hearts and generate views of right and wrong, are they learning Buddhism and Taoism? Taking its lack of greedy and desirous heart is itself a kind of greed and desire; taking its following the original development law of things is itself a kind of action, and is not natural.'
Heng Qu said: 'Buddhism certainly says that there is a cycle of birth and death, and if one does not attain the Dao, one cannot avoid it. It is called enlightenment. Since this saying has been prevalent in China, even talented and extraordinary people, after being born, indulge in the comfortable and pleasurable things that their eyes and ears come into contact with, and when they grow up, they follow the admired words of secular Confucian scholars, and thus they are driven in a muddled way, thinking that sages can be attained without cultivation, and the great Dao can be understood without learning. Therefore, before understanding the heart of the sage, they already think that there is no need to seek the sage's footprints; before seeing the ambition of the gentleman, they already think that there is no need to study the gentleman's writings. This is why human relations cannot be clearly understood, the principles of all things cannot be understood, politics is neglected, and morality is corrupted. All kinds of strange words fill the ears, above there is no etiquette to prevent their falsehood, and below there is no learning to examine their drawbacks, and all kinds of evil and improper words arise together. All of this comes from the door of Buddhism, and it has been 1500 years. If one is not independent and fearless, sincere and focused, and confident that one has far surpassed ordinary people's talents, how can one stand in it and compete with them on right and wrong, and calculate gains and losses?'
Ping Shan said: 'Since Confucius and Mencius passed away, Confucian scholars have no longer talked about the great Dao, and it has been 1500 years. Is this the fault of Buddhism? As for modern times, they began to use Buddhist books to interpret Laozi and Zhuangzi, and gradually involved the Analects, Mencius, the Book of Poetry, the Book of Documents, and the Book of Changes. Isn't it the gentlemen...'
所悟之道亦從此入乎。張子幡然為反噬之說。其亦弗仁甚矣。謂聖人不修而至。大道不學而知。夫子自道也歟。诐淫邪遁之辭。亦將有所歸矣。所謂有大過人之才者。王氏父子蘇氏兄弟是也。負心如此。寧可計較是非於得失乎。政坐為死生心所流轉耳。
明道曰。佛學只是以生死恐動人。可怪一千年來無一人覺。此是被他恐動也。聖賢以生死為本分事。無可懼。故不論死生。佛為怕死生。故只管說不休。本是利心上得來。故學者亦以利心信之。莊生云。不怛化者意亦如此。楊墨今已無。道家之說其害終小。唯佛學人人談之。瀰漫滔天。其害無涯。傳燈千七百人。敢道無一人達者。有一人得易簣之理。須尋一尺布帛裹頭而死。必不肯胡服削髮而終。
屏山曰。聖人原始反終。知死生之說。豈不論生死乎。程子之不論生死。正如小兒夜間不敢說鬼。病人諱死其證難醫者也。害人而利我者楊朱也。利人而害我者墨翟也。學道者既利於我。又利於人何害之有。至於聖人無一毫利心。豈無利物之心乎。故物亦利之此天理也。聖人之道或出或處或默或語。殊涂而同歸。百慮而一致。故並行而不相悖。程子必欲八荒之外盡圓冠而方履乎。
明道曰。佛學大概是絕倫類。世上不容有此理。又其言待要出世。出那裡云
【現代漢語翻譯】 現代漢語譯本：所領悟的道理也是從這裡進入的嗎？張子（指張載）竟然提出了反噬的說法，這實在是不仁到了極點。他說聖人不需要修煉就能達到，大道不需要學習就能明白，這是夫子（指孔子）在自誇嗎？那些邪僻淫蕩的言論，也將有所歸宿了。所謂有超越常人之才的人，王安石父子、蘇軾兄弟就是這樣的人。揹負著這樣的心，難道還要在得失之間計較是非嗎？這完全是被生死之心所左右啊。
明道（程顥）說：『佛學只是用生死來恐嚇人，奇怪的是一千年來竟然沒有一個人覺醒，這都是被它恐嚇了。聖賢把生死看作是本分的事情，沒有什麼可怕的，所以不談論生死。佛因為害怕生死，所以不停地說個沒完。這本來就是從追求利益的心出發的，所以學習的人也用追求利益的心來相信它。』莊子說：『不憐惜變化的人』，意思也是這樣。楊朱、墨翟現在已經沒有了，道家的學說危害畢竟還小。只有佛學，人人都在談論它，瀰漫滔天，它的危害沒有邊際。傳燈錄記載了一千七百人，難道敢說沒有一個人通達嗎？如果有一個人懂得臨終換席的道理，一定會找一塊布裹著頭而死，一定不肯穿著胡服、剃著頭髮而終。
屏山（劉彝）說：『聖人探究事物的本源，返回到終點，瞭解死生的道理，難道就不談論生死嗎？程子（程顥）的不談論生死，就像小孩子夜間不敢說鬼，病人忌諱死亡，他的病就難以醫治一樣。』損害別人而有利於自己的是楊朱，有利於別人而損害自己的是墨翟。學習道的人既有利於自己，又有利於別人，有什麼危害呢？至於聖人沒有一絲一毫的利己之心，難道就沒有利物之心嗎？所以萬物也受益於他，這是天理啊。聖人的道，或出仕，或隱居，或沉默，或說話，途徑不同而目標相同，考慮的事情很多而最終一致，所以並行而不互相違背。程子一定要讓天下所有的人都戴著圓帽、穿著方鞋嗎？
明道（程顥）說：『佛學大概是脫離人倫的，世上不應該有這種道理。』又說它想要出世，出到哪裡去呢？
【English Translation】 English version: Is the enlightened path also entered from here? Zhang Zi (referring to Zhang Zai) surprisingly proposed the theory of backlash, which is extremely unkind. He said that sages can achieve enlightenment without cultivation, and the great Dao can be understood without learning. Is this Master Kong (Confucius) boasting about himself? Those deviant, lewd, and heretical words will also have a destination. The so-called people with extraordinary talents, such as Wang Anshi and his son, and the Su brothers, are like this. Bearing such a heart, should we still argue about right and wrong in gains and losses? This is completely swayed by the heart of life and death.
Mingdao (Cheng Hao) said: 'Buddhism only uses life and death to frighten people. It's strange that no one has awakened in a thousand years. They are all frightened by it. Sages and virtuous people regard life and death as their duty, and there is nothing to fear, so they do not discuss life and death. Because the Buddha is afraid of life and death, he keeps talking about it endlessly. This originally comes from a heart that seeks profit, so learners also believe in it with a heart that seeks profit.' Zhuangzi said, 'Those who do not grieve over transformation,' mean the same thing. Yang Zhu and Mo Di no longer exist, and the harm of Taoism is ultimately small. Only Buddhism is talked about by everyone, spreading like a flood, and its harm is boundless. The Transmission of the Lamp records 1,700 people. Dare we say that not one of them has attained enlightenment? If one person understands the principle of changing mats at the end of life, he will definitely wrap his head in a cloth and die, and will definitely not end his life wearing barbarian clothes and shaving his head.
Pingshan (Liu Yi) said: 'Sages explore the origin of things, return to the end, and understand the principles of life and death. Do they not discuss life and death? Chengzi's (Cheng Hao) not discussing life and death is like a child not daring to talk about ghosts at night, and a patient avoiding death, whose illness is difficult to cure.' Harming others to benefit oneself is Yang Zhu, and benefiting others to harm oneself is Mo Di. Those who study the Dao benefit both themselves and others. What harm is there? As for the sages, they do not have the slightest selfish heart. Do they not have a heart to benefit all things? Therefore, all things also benefit from them. This is the principle of heaven. The way of the sages, whether in office or in seclusion, whether silent or speaking, the paths are different but the goals are the same, the considerations are many but ultimately consistent, so they run parallel without contradicting each other. Does Chengzi want everyone in the world to wear round hats and square shoes?
Mingdao (Cheng Hao) said: 'Buddhism is probably detached from human relations, and there should be no such principle in the world.' He also said that it wants to transcend the world. Where does it want to transcend to?
。其跡須要出家。要脫世網。學之者不過似佛。佛一懶胡耳。他本是個枯槁山林自私而已。若只如此不過。世上少這一個人。卻又要周遍。決無此理。彼言世網。只為些秉彝。又殄滅不得。當忠孝仁義之際。處於不得已。只和這些秉彝都消殺得盡。然後為道如人耳目口鼻。既有些氣須有此識。聲色飲食喜怒哀樂。性之自然。必盡絕為得天真。是喪天真也。又曰。若盡為佛。天下卻都沒個人去里。
屏山曰。嗟乎程氏竊聞小乘教相語。不能盡信。略取其說而反攻之。烏知維摩華嚴之密旨誤認阿羅漢為佛。而不知其然。遽加詬罵。是豈識文殊普賢之秘行哉。圓教大士知眾生本空而度脫眾生。知國土本凈而莊嚴國土。不以世間法礙出世法。不以出世法壞世間法。以世間法即出世法。以出世法即世間法。八萬四千塵勞煩惱。即八萬四千清涼解脫。又豈止觀音之三十二應。善財之五十三參耶。眾生唸唸常有佛成正覺。仁者自生分別耳。但無我相人相眾生相壽者相。何妨居士身長者身宰官身乎。吾聞謗佛毀法中。有冥權大悲闡提逆行魔說。程氏豈其人耶。不然則非利根眾生為世智辯聰所障。具足無間業報哀哉弗可悔也。
伊川曰。禪家之言性。猶太陽之下置器耳。其間方圓小大不同。特欲傾此于彼耳。然在太陽幾時動
【現代漢語翻譯】 現代漢語譯本：他的行為必須是出家，要擺脫世俗的束縛。學習他的人不過是像佛而已。佛不過是個懶惰的胡人罷了。他原本是個在荒涼山林中自私自利的人。如果只是這樣，那也罷了，世上少這麼一個人。卻又要說他周全完備，絕對沒有這個道理。他所說的世俗束縛，不過是那些固有的倫常道德。又無法完全泯滅。當面對忠孝仁義的時候，處於不得已的境地。只想把這些固有的倫常道德都消滅乾淨。然後才認為得道就像人的耳目口鼻一樣。既然有些氣息，就必須有這種認識。聲色飲食喜怒哀樂，是人性的自然流露，一定要完全斷絕才能得到天真，這是喪失天真啊。他又說，如果都成了佛，天下就沒有人做事了。
屏山說：唉！程頤只是聽說了小乘佛教的教義，不能完全相信，略微取用其中的說法來反駁它。哪裡知道《維摩詰經》、《華嚴經》的精妙旨意，錯誤地認為阿羅漢就是佛，卻不知道自己錯了，就加以責罵。這難道是認識文殊菩薩、普賢菩薩的秘密修行嗎？圓教的大菩薩知道眾生本來是空性的，卻要度脫眾生；知道國土本來是清凈的，卻要莊嚴國土。不以世間法妨礙出世間法，不以出世間法破壞世間法。以世間法就是出世間法，以出世間法就是世間法。八萬四千塵勞煩惱，就是八萬四千清涼解脫。又豈止是觀音菩薩的三十二應化身，善財童子的五十三參訪？眾生唸唸之間常有佛成正覺，只是仁者您自己產生了分別心罷了。只要沒有我相、人相、眾生相、壽者相，又何妨是居士身、長者身、宰官身呢？我聽說誹謗佛、毀壞佛法的人中，有暗中運用權勢、大發慈悲、闡揚邪說、逆行倒施的魔。程頤難道就是這種人嗎？如果不是，那就是沒有善根的眾生被世俗的智慧和辯論所矇蔽，具備了墮入無間地獄的業報，可悲啊，無法挽回了。
伊川說：禪宗所說的性，就像在太陽底下放置器物一樣。器物之間有方有圓，有大有小，只是想把這個傾倒到那個裡面罷了。然而在太陽底下，什麼時候動過呢？
【English Translation】 English version: His actions must involve leaving home, to escape the worldly net. Those who learn from him are merely imitating the Buddha. The Buddha is just a lazy barbarian. He was originally a selfish person in a desolate mountain forest. If it were just that, then so be it, the world would just be short one person. But to say he is complete and perfect, there is absolutely no reason for that. What he calls the worldly net is just those inherent ethical and moral principles. And he cannot completely extinguish them. When facing loyalty, filial piety, benevolence, and righteousness, being in a situation of helplessness. He only wants to eliminate all these inherent ethical and moral principles. Only then does he consider attaining the Dao to be like a person's ears, eyes, mouth, and nose. Since there is some breath, there must be this understanding. Sounds, sights, food, drink, joy, anger, sorrow, and happiness are the natural expressions of human nature, and to completely cut them off in order to obtain innocence is to lose innocence. He also said, if everyone becomes a Buddha, then there will be no one left in the world to do anything.
Pingshan said: Alas! Cheng Yi only heard about the teachings of the Hinayana (Small Vehicle) Buddhism, and cannot fully believe them, slightly taking some of the sayings to refute it. How could he know the subtle meaning of the 'Vimalakirti Sutra' and the 'Avatamsaka Sutra', mistakenly thinking that an Arhat (one who has attained enlightenment) is a Buddha, and not knowing that he is wrong, he then scolds them. Does he recognize the secret practices of Manjushri (Bodhisattva of Wisdom) and Samantabhadra (Bodhisattva of Universal Goodness)? The great Bodhisattvas of the Complete Teaching know that sentient beings are inherently empty, yet they liberate sentient beings; they know that the land is inherently pure, yet they adorn the land. They do not hinder the world-transcending Dharma with worldly Dharma, nor do they destroy worldly Dharma with world-transcending Dharma. Worldly Dharma is identical to world-transcending Dharma, and world-transcending Dharma is identical to worldly Dharma. The eighty-four thousand defilements and afflictions are the eighty-four thousand cool and liberating qualities. And it is more than just Avalokiteshvara's (Bodhisattva of Compassion) thirty-two manifestations and Sudhana's (pilgrim) fifty-three visits? Sentient beings constantly have Buddhas attaining perfect enlightenment in every thought, it is just that you, benevolent one, have created distinctions yourself. As long as there is no self-image, person-image, sentient being-image, or life-span-image, what harm is there in being a layman, an elder, or an official? I have heard that among those who slander the Buddha and destroy the Dharma, there are those who secretly wield power, have great compassion, propagate heretical teachings, and act perversely like demons. Is Cheng Yi that kind of person? If not, then it is that sentient beings without good roots are obscured by worldly wisdom and debate, possessing the karma of falling into the Avici Hell (uninterrupted hell), alas, it is irredeemable.
Yichuan said: What the Chan (Zen) school says about nature is like placing objects under the sun. The objects are square or round, large or small, just wanting to pour this into that. However, under the sun, when has it ever moved?
。又其學者善遁。若人語以此理。必曰我無修無證。
屏山曰。此語出于徐鉉誤讀首楞嚴經。佛言。五陰之識如頻伽瓶盛空以餉他方。空無出入。遂為禪學。豈知佛以此喻識情虛妄本無來去。其如來藏妙真如性正太陽元無動靜。無修而修。無證而證。但盡識情。即如來藏妙真如性。非遁辭也。
伊川曰。或謂佛之道是也。其跡非也。然吾攻其跡耳。其道吾不知也。使其不合于先王。顧不願學也。如其合於先王。則求之六經足矣。奚必佛。
屏山曰。伊川之意欲相忘于江湖耳。吾謂不若卷百川而匯于大壑則無涯涘也。欲攻其跡不過如韓子之說云。山谷道人既奪其說矣。語在南康軍開先禪院記。
伊川曰。看華嚴經。不如看一艮卦。
屏山曰。程子以艮其所為止於其所當止。疑釋氏止如死灰槁木而止耳。故經出鄙語。顧豈知華嚴圓教之旨。一法若有。毗盧墮于塵勞。萬法若無。普賢失其境界。豎說之則五十七聖位於一彈指如海印頓現。橫說之則五十三法門在一毛端如帝網相羅。德云曾過於別峰。普眼不知其正位。逝多園林迦葉不聞。彌勒樓閣善財能入。向非此書之至。學道者墮于無為之坑。談玄者入于邪見之境。則老莊內聖外王之說。孔孟上達下學之意。皆掃地矣。
伊川曰。至忙
【現代漢語翻譯】 現代漢語譯本：還有那些學佛的人善於推脫責任。如果有人用佛理和他們交談，他們一定會說：『我既沒有修行，也沒有證悟。』
屏山（Pingshan，人名）說：『這種說法出自徐鉉（Xu Xuan，人名）對《首楞嚴經》（Śūraṅgama Sūtra）的誤讀。佛說：『五陰（pañca-skandha）之識，猶如頻伽瓶（piṅga-kalaśa）盛空，以供給其他地方。空無出入。』於是就被禪宗學者拿來使用。豈知佛用這個比喻，是說識情虛妄，本來就沒有來去。而如來藏（Tathāgatagarbha）妙真如性（adbhuta-tathatā），正像太陽一樣，原本就沒有動靜。無修而修，無證而證，只要斷盡識情，就是如來藏妙真如性，並非是推脫之辭。』
伊川（Yichuan，人名）說：『或許有人認為佛的道是對的，但他的行為是錯的。然而我只批判他的行為，他的道我並不瞭解。如果他的道不符合先王的教誨，我便不願學習。如果他的道符合先王的教誨，那麼在六經（Six Classics）中尋找就足夠了，何必學習佛法呢？』
屏山說：『伊川的意思是想與佛道相忘于江湖。我認為不如將百川匯入大海，這樣才能無邊無際。想要批判佛的行為，不過就像韓愈（Han Yu，人名）所說的那樣，山谷道人（Shangu Daoren，人名）已經奪取了他的說法。』這句話記載在《南康軍開先禪院記》（Record of Kaixian Chan Monastery in Nankang Prefecture）中。
伊川說：『看《華嚴經》（Avataṃsaka Sūtra），不如看一個艮卦（Gèn hexagram）。』
屏山說：『程頤（Cheng Yi，人名）認為艮卦的意思是停止在應該停止的地方，他懷疑佛教的止就像死灰槁木一樣。所以才會有這種鄙視佛經的說法。難道他知道《華嚴經》圓教的宗旨嗎？一法若有，毗盧遮那佛（Vairocana）就墮入塵勞；萬法若無，普賢菩薩（Samantabhadra）就失去他的境界。豎著說，五十七位聖者在一彈指間顯現，就像海印三昧（sāgara-mudrā samādhi）一樣頓然顯現；橫著說，五十三法門在一毛端顯現，就像帝釋天網（Indra's net）一樣相互交織。德云比丘（Guṇamegha）曾經經過別峰，普眼長者（Samantanetra）不知道他的正位。逝多園林（Jetavana）中，迦葉尊者（Kāśyapa）沒有聽聞，彌勒菩薩（Maitreya）的樓閣，善財童子（Sudhana）能夠進入。如果不是這部經的精妙，學道的人就會墮入無為的陷阱，談論玄理的人就會進入邪見的境界。那麼老莊（Lao-Zhuang）內聖外王的學說，孔孟（Confucius and Mencius）上達下學的思想，都會被掃地出門。』
伊川說：『太忙了。』
【English Translation】 English version: Furthermore, those who study it are good at evading. If someone speaks to them about this principle, they will certainly say, 'I have neither cultivated nor attained realization.'
Pingshan (person's name) said, 'This saying comes from Xu Xuan's (person's name) misreading of the Śūraṅgama Sūtra (Śūraṅgama Sūtra). The Buddha said, 'The consciousness of the five skandhas (pañca-skandha) is like a piṅga-kalaśa (piṅga-kalaśa) vase filled with emptiness, offered to other places. Emptiness has no coming or going.' Thus, it is used by Chan (Zen) scholars. How could they know that the Buddha used this metaphor to say that the nature of consciousness is illusory, and originally has no coming or going? And the wonderful true nature (adbhuta-tathatā) of the Tathāgatagarbha (Tathāgatagarbha) is like the sun, originally without movement or stillness. Cultivating without cultivating, realizing without realizing, as long as one exhausts the nature of consciousness, it is the wonderful true nature of the Tathāgatagarbha, not an excuse for evasion.'
Yichuan (person's name) said, 'Perhaps some think that the Buddha's Dao (path) is right, but his actions are wrong. However, I only criticize his actions; I do not understand his Dao. If his Dao does not conform to the teachings of the former kings, I am unwilling to learn it. If his Dao conforms to the teachings of the former kings, then seeking it in the Six Classics (Six Classics) is sufficient; why must one study Buddhism?'
Pingshan said, 'Yichuan's meaning is to forget about the Buddha's Dao in the mundane world. I say it is better to gather all the rivers into the great sea, so that it may be boundless. Wanting to criticize his actions is no more than what Han Yu (person's name) said; Shangu Daoren (person's name) has already taken his saying.' This saying is recorded in the 'Record of Kaixian Chan Monastery in Nankang Prefecture'.
Yichuan said, 'Reading the Avataṃsaka Sūtra (Avataṃsaka Sūtra) is not as good as reading one Gèn hexagram (Gèn hexagram).'
Pingshan said, 'Cheng Yi (person's name) believes that the meaning of the Gèn hexagram is to stop where one should stop, and he suspects that the Buddhist stopping is like dead ashes and withered wood. That is why he has this contemptuous saying about the Buddhist scriptures. How could he know the purpose of the perfect teaching of the Avataṃsaka Sūtra? If one dharma (phenomenon) exists, Vairocana (Vairocana) falls into the dust and toil; if all dharmas do not exist, Samantabhadra (Samantabhadra) loses his realm. Speaking vertically, the fifty-seven sages appear in an instant, like the sāgara-mudrā samādhi (sāgara-mudrā samādhi) suddenly appearing; speaking horizontally, the fifty-three dharma-gates appear on the tip of a hair, like Indra's net (Indra's net) interweaving with each other. Guṇamegha (Guṇamegha) once passed through another peak, and Samantanetra (Samantanetra) did not know his proper position. In Jetavana (Jetavana), Kāśyapa (Kāśyapa) did not hear, and Sudhana (Sudhana) was able to enter Maitreya's (Maitreya) pavilion. If it were not for the excellence of this scripture, those who study the Dao would fall into the trap of non-action, and those who discuss the mysteries would enter the realm of wrong views. Then the Lao-Zhuang (Lao-Zhuang) doctrine of inner sage and outer king, and the Confucian and Mencian (Confucius and Mencius) thought of reaching upwards and learning downwards, would all be swept away.'
Yichuan said, 'Too busy.'
者無如禪客。行住坐臥無不在道。便是常忙。
屏山曰。君子無終日之間違仁。亦忙乎哉。以敬字為主則忙矣。
伊川曰。佛家印證甚好笑。豈有我曉得這個道理卻信他人。
屏山曰。自印證為得聖人之傳。尤可笑。我雖自曉其如人不信耶。
上蔡曰。學佛者欲免輪迴。是利心私而已矣。此心有止而太虛無盡。必為輪迴推之於始。何所付受其終何時間斷。且天下人物各有數矣。
屏山曰。佛說輪迴愛為根本。有愛我者亦愛涅槃。不知愛者真生死故。何利心之有。彼圓覺性非作非止非任非滅。無始無終無能無所。豈有間斷哉。故眾生本來成佛。生死涅槃猶如昨夢。夢中人物豈有數乎。上蔡夢中之人猶作夢語。不識圓覺認為太虛悲夫。
上蔡曰。人死時氣盡也。予問明道。有鬼神否。明道曰。道無爾怎生信。道有爾但去尋討看。橫渠云。這個是天地間妙用。這裡有妙理。于若有若無之間。須斷直得去。不是鶻突。自家要有便有。要無便無始得。鬼神在虛空中辟塞滿。觸目皆是。為他是天地間妙用。祖考精神便是自家精神。
屏山曰。明道之說。出於未能事人焉能事鬼。橫渠之說。出於精氣為物遊魂為變。是故知鬼神之情狀。上蔡之說。出於盛哉鬼神之德洋洋乎如在其上在其左
【現代漢語翻譯】 現代漢語譯本： 禪客就是這樣。行走、站立、坐著、躺著，無時無刻不在道中，這才是真正的忙碌。 屏山說：『君子沒有一天違背仁德的時候，也忙碌嗎？』如果以『敬』字為主，那就忙碌了。 伊川說：『佛家的印證真是可笑。難道我明白了這道理，反而要相信別人？』 屏山說：『自以為印證了就得到了聖人的真傳，尤其可笑。我即使自己明白，又怎能讓別人相信呢？』 上蔡說：『學佛的人想要免除輪迴，這只是自私自利的心罷了。這種心有止境，而太虛是無盡的。必定會被輪迴推到最初，最終歸於何處，何時才能斷絕？況且天下人物各有定數。』 屏山說：『佛說輪迴以愛為根本。有人愛我，也會愛涅槃（Nirvana，佛教術語，指解脫生死後的境界）。不知道愛是真正的生死之根源，哪裡有利己之心呢？那圓覺性（Perfect Enlightenment，佛教術語，指圓滿覺悟的本性）非造作、非停止、非聽任、非滅亡，無始無終，無能無所，哪裡會有間斷呢？所以眾生本來就是佛，生死涅槃就像昨天的夢。夢中的人物哪裡會有定數呢？上蔡在夢中之人還在說夢話，不認識圓覺，卻認為是太虛，可悲啊。』 上蔡說：『人死的時候氣就盡了。我問明道，有沒有鬼神？明道說：『道沒有你，你又怎麼會相信？道有你，你只管去尋找看看。』橫渠說：『這是天地間的妙用，這裡面有妙理。在若有若無之間，必須果斷決絕地斷定，不能含糊。自己想要有，它便有；想要沒有，它便沒有，這樣才行。鬼神在虛空中充滿，觸目皆是。因為它是天地間的妙用。祖先的精神就是自己的精神。』 屏山說：『明道的說法，是出於『未能事人，焉能事鬼』（出自《論語》，意為不能侍奉好活著的人，又怎麼能侍奉鬼）的觀點。橫渠的說法，是出於『精氣為物，遊魂為變』（出自《周易》，意為精氣凝聚形成萬物，魂魄遊離變為鬼）的觀點，所以才能知道鬼神的情狀。上蔡的說法，是出於『盛哉！鬼神之德，洋洋乎如在其上，如在其左右』（出自《中庸》，意為鬼神的德行多麼盛大啊！無處不在，好像就在你的頭頂，好像就在你的左右）的觀點。
【English Translation】 English version: Such is the Chan (Zen) practitioner. Whether walking, standing, sitting, or lying down, they are always in the Dao (the Way). This is true busyness. Pingshan said, 'Does a gentleman, who never deviates from benevolence even for a moment, also busy himself?' If one focuses on 'reverence,' then one is busy. Yichuan said, 'The Chan school's 'self-validation' is truly laughable. How can I understand this principle and yet believe others?' Pingshan said, 'To think that by self-validation one has obtained the transmission of the sages is even more laughable. Even if I understand it myself, how can I make others believe it?' Shangcai said, 'Those who study Buddhism and seek to escape Samsara (輪迴, the cycle of birth and death) are merely driven by selfish desires. This mind has limits, while the Great Void (太虛) is endless. One will inevitably be pushed back to the beginning by Samsara. Where will one ultimately end up, and when will it cease? Moreover, all beings in the world have their fixed numbers.' Pingshan said, 'The Buddha said that love is the root of Samsara. One who loves me also loves Nirvana (涅槃, the state of liberation from suffering). They do not know that love is the true cause of birth and death, so where is the selfishness? That Perfect Enlightenment (圓覺性) is neither created nor stopped, neither allowed nor destroyed, without beginning or end, without ability or place. How can there be interruption? Therefore, all beings are originally Buddhas, and birth, death, and Nirvana are like yesterday's dream. How can the figures in a dream have fixed numbers? Shangcai, as a person in a dream, is still speaking dream talk, not recognizing Perfect Enlightenment but considering it the Great Void. How sad!' Shangcai said, 'When a person dies, their Qi (氣, vital energy) is exhausted. I asked Mingdao whether there are ghosts and spirits. Mingdao said, 'If the Dao (道, the Way) does not have you, how can you believe? If the Dao has you, just go and seek it out.' Hengqu said, 'This is the wondrous function of heaven and earth, and there is a profound principle within it. In the space between existence and non-existence, one must decisively cut through and determine, without being ambiguous. If you want it to exist, it exists; if you want it not to exist, it does not exist. Only then will it work. Ghosts and spirits fill the void, everywhere you look. Because it is the wondrous function of heaven and earth. The spirit of the ancestors is one's own spirit.' Pingshan said, 'Mingdao's saying comes from the idea of 'If you cannot serve people, how can you serve ghosts?' (未能事人焉能事鬼, from the Analects). Hengqu's saying comes from the idea of 'Essence and Qi form things, wandering souls become transformations' (精氣為物遊魂為變, from the Book of Changes), so he knows the conditions of ghosts and spirits. Shangcai's saying comes from the idea of 'How vast is the virtue of ghosts and spirits! Overflowing, it seems to be above you, it seems to be on your left and right' (盛哉鬼神之德洋洋乎如在其上在其左右, from the Doctrine of the Mean).
右。三子各得聖人之一偏耳。竟墮于或有或無若有若無之間。不各鶻突。予觀聖人之言。各有所主。大抵有生有死。或異或同。無生無死。非同非異。人即有形之鬼。鬼即無形之人。有心即有。無心即無耳。聖人復生不易吾言矣。
元城曰。孔子佛之言。相為終始。孔子之言。毋意毋必。毋固毋我。佛之言曰。無我無人。無眾生無壽者。其言次第。若出一人。但孔子以三綱五常為道。故色色空空之說微開其端。令人自得爾。孔子之心佛心也。假若天下無三綱五常。則禍亂又作。人無噍類矣。豈佛之心乎。故儒釋道其心皆一。門庭施設不同耳。如州縣官不事事。郡縣大亂。禮佛誦經坐禪。以為學佛可乎。
屏山曰。元城之論。固盡善矣。惜哉未嘗見華嚴圓教之旨。佛先以五戒十善開人天乘。后以六度萬行行菩薩道。三綱五常盡在其中矣。故善財五十三參。比丘無數人耳。觀音三十二應。示現宰官居士長者等身。豈肯以出世法壞世間法哉。梁武帝造寺度僧持戒捨身。嘗為達磨所笑。跋摩尊者謂宋文帝。王者學佛不同匹夫。省刑罰則民壽。薄賦斂則國富。其為齋戒不亦大乎。惜一禽之命。輟半日之餐。匹夫之齋戒爾。此儒者學佛不龜手之藥也。
元城曰。所謂禪一字。於六經中亦有此理。佛易其名。達磨
【現代漢語翻譯】 現代漢語譯本： 右。三子（指不同學派或思想的代表人物）各自只領悟了聖人思想的一個方面。最終都落入了『或有或無』、『若有若無』的境地，沒有一個能完全明白。我看聖人的言論，各有側重。大體上，有生有死，或者不同或者相同；無生無死，既非相同也非不同。人就是有形的鬼，鬼就是無形的人。有心就是有，無心就是無罷了。聖人如果復生，一定會贊同我的話。
元城說：孔子和佛的言論，相互補充，互為始終。孔子說，『毋意毋必，毋固毋我』（不要憑空臆測，不要絕對肯定，不要固執己見，不要以自我為中心）。佛說，『無我無人，無眾生無壽者』（沒有自我，沒有他人，沒有眾生，沒有壽命）。他們的言論次第，彷彿出自一人之口。但孔子以三綱五常為道，所以對『空空』的說法只是稍微開啟了一個端倪，讓人自己去領悟罷了。孔子的心就是佛心。假如天下沒有三綱五常，那麼禍亂就會再次發生，人類就會滅絕了。這難道是佛的心願嗎？所以儒、釋、道，他們的心都是一樣的，只是門庭設施不同罷了。如果州縣官不認真做事，郡縣就會大亂。禮佛、誦經、坐禪，就以為這樣學佛可以嗎？
屏山說：元城的論述，固然很完善了，可惜他沒有見過《華嚴經》圓教的宗旨。《華嚴經》（Avatamsaka Sutra）是佛教經典，圓教指華嚴宗的最高教義。佛先用五戒十善開啟人天乘（佛教的修行次第，人天乘指通過持守五戒十善而獲得人天福報），然後用六度萬行修行菩薩道（佛教的修行方法，六度指佈施、持戒、忍辱、精進、禪定、智慧，萬行指菩薩所修的各種善行）。三綱五常全部包含在其中了。所以善財童子五十三參（佛教故事，善財童子參訪五十三位善知識以求證菩提），所參訪的比丘數不勝數。觀音菩薩三十二應（觀音菩薩爲了救度眾生而示現的三十三種不同的形象），示現為宰官、居士、長者等身份。難道會用出世法來破壞世間法嗎？梁武帝建造寺廟、度化僧人、持守戒律、捨身佈施，曾經被達摩祖師所嘲笑。跋摩尊者對宋文帝說，王者學佛不同於普通百姓。減少刑罰，百姓就能長壽；減輕賦稅，國家就能富強。這難道不是最大的齋戒嗎？只可惜一條鳥的性命，停止半天的飲食，這是普通百姓的齋戒罷了。這就是儒者學佛，只是得到了不皸裂手的藥方而已（比喻只學到了一點皮毛，沒有領悟到真諦）。
元城說：所謂『禪』（Dhyana，佛教術語，指禪定），這個字，在六經（儒家經典的總稱）中也有這個道理。佛只是改變了它的名稱，達摩（Bodhidharma，禪宗初祖）...
【English Translation】 English version: Right. The three masters (referring to representatives of different schools of thought) each grasped only one aspect of the sage's teachings. Ultimately, they all fell into the realm of 'either existent or nonexistent,' 'seemingly existent or nonexistent,' with none fully comprehending. In my view, the sage's words each have their emphasis. Generally speaking, there is birth and death, or difference and sameness; there is no birth and no death, neither the same nor different. Humans are ghosts with form, and ghosts are humans without form. To have a mind is to have existence; to have no mind is to have nonexistence. If the sage were to be reborn, he would surely agree with my words.
Yuan Cheng said: The words of Confucius and the Buddha complement each other, forming a complete cycle. Confucius said, 'Do not be opinionated, do not be dogmatic, do not be inflexible, do not be egotistical.' The Buddha said, 'No self, no person, no sentient being, no life span.' Their words follow a similar order, as if spoken by one person. However, Confucius took the Three Cardinal Guides and the Five Constant Virtues as the Way, so he only slightly opened the door to the 'emptiness' doctrine, allowing people to realize it for themselves. The heart of Confucius is the heart of the Buddha. If the Three Cardinal Guides and the Five Constant Virtues did not exist in the world, then chaos would arise again, and humanity would be exterminated. Would this be the Buddha's wish? Therefore, Confucianism, Buddhism, and Taoism all share the same heart; only the arrangements of their institutions differ. If the officials of the prefectures and counties do not diligently perform their duties, the prefectures and counties will be in great disorder. Is it acceptable to simply worship the Buddha, recite scriptures, and meditate, thinking that this is how to study Buddhism?
Ping Shan said: Yuan Cheng's argument is certainly well-rounded, but it is a pity that he has not seen the essence of the Avatamsaka Sutra's (Avatamsaka Sutra, a Buddhist scripture) perfect teaching. The perfect teaching refers to the highest doctrine of the Huayan school. The Buddha first used the Five Precepts and the Ten Virtuous Deeds to open the path of humans and devas (the path of humans and devas in Buddhist practice, referring to obtaining human and heavenly blessings through upholding the Five Precepts and the Ten Virtuous Deeds), and then used the Six Perfections and the myriad practices to cultivate the Bodhisattva path (Buddhist practices, the Six Perfections refer to generosity, morality, patience, diligence, concentration, and wisdom; the myriad practices refer to the various good deeds cultivated by Bodhisattvas). The Three Cardinal Guides and the Five Constant Virtues are all contained within them. Therefore, in Sudhana's Fifty-Three Visits (a Buddhist story about Sudhana's pilgrimage to seek enlightenment from fifty-three spiritual teachers), the number of monks visited was countless. Avalokiteśvara's Thirty-Two Manifestations (the thirty-two different forms that Avalokiteśvara manifests in order to save sentient beings) appear as ministers, lay practitioners, elders, and so on. Would they be willing to destroy worldly laws with transcendental laws? Emperor Wu of Liang built temples, ordained monks, upheld precepts, and gave up his body in charity, but he was laughed at by Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism). Venerable Batuo told Emperor Wen of Song that the way a king studies Buddhism is different from that of ordinary people. Reducing punishments will prolong the lives of the people; reducing taxes will enrich the country. Is this not the greatest form of fasting and abstinence? It is a pity to give up the life of a bird and stop eating for half a day; this is the fasting and abstinence of ordinary people. This is like a Confucian scholar studying Buddhism and only obtaining the medicine to prevent chapped hands (a metaphor for only learning a superficial aspect without grasping the true essence).
Yuan Cheng said: The word 'Dhyana' (Dhyana, a Buddhist term referring to meditation), can also be found in the Six Classics (the general term for Confucian classics). The Buddha simply changed its name, and Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism)...
西來此話大行佛法到今果弊矣。只認色相。若渠不來。佛法之滅久矣。又上根聰悟多喜其說。故其說流通。某之南遷。雖平日于吾儒及老先生得力。然亦不可謂於此事不得力。世間事有大於死生者乎。此事獨一味理會生死有個見處。則于貴賤禍福輕矣。老先生極通曉。但不言耳蓋此事極系利害。若常論則人以為平生只談佛法。所謂五經者不能曉生死說矣。故為儒者不可談。蓋為孔子地也。又下根之人謂寂寞枯槁。乃是佛法至於三綱五常。不肯用意。又其下者泥於報應因果之說。不修人事政教錯亂生靈塗炭。其禍蓋不可勝言者。故某平生何曾言。亦本于老先生之戒也。
屏山曰。元城之說。為佛者慮盡矣。為儒者慮似未盡也。佛書精微幽隱之妙。佛者未必盡知。皆儒者發之耳。今已章章然矣。或秘而不傳其合於吾書者。人將謂五經之中初無此理。吾聖人真不知有此事。其利害亦非細也。吾欲盡發其秘。使天下後世共知六經之中有禪。吾聖人已為佛也。其為孔子地。不亦大乎。彼以寂寞枯槁為佛法。以報應因果廢人事。或至亂天下者。正以儒者不讀其書為所欺耳。今儒者盡發其秘。維摩敗根之議。破落空之偏見。般若施身之戒。攻著相之愚。夫上無蕭衍之禍。下無王縉之惑矣。雖極口而談著書而辨。其亦可也。學者
【現代漢語翻譯】 現代漢語譯本：西來的說法（指禪宗）大行，佛法流傳至今，確實存在弊端了。人們只執著于外在的色相。如果達摩沒有東來，佛法的衰敗早就發生了。而且，上等根器、聰慧的人大多喜歡禪宗的說法，所以禪宗的說法得以廣泛流傳。我（指作者）的南遷，雖然平時從儒家和老先生（指理學大師）那裡得到很多幫助，但也不能說在這件事上沒有得到禪宗的幫助。世間的事情有比生死更大的嗎？這件事（指參禪）唯獨一味地理解生死，有一個明確的見解，那麼對於富貴貧賤、災禍幸福就會看得輕了。老先生們非常通曉禪宗的道理，只是不輕易說出來罷了。因為這件事關係重大，如果經常談論，人們會認為你一生只談佛法。《五經》的學者不能理解生死之說。所以作為儒者，不應該談論佛法，因為這裡是孔子的領地。而且，下等根器的人認為禪宗是寂寞枯槁的，乃是因為他們對佛法的三綱五常不肯用心。更下等的人，則沉溺於報應因果的說法，不修人事，導致政教錯亂，生靈塗炭，其禍害真是說也說不盡。所以，我平生從來不談論禪宗，也是遵循老先生的告誡。
屏山說：元城的說法，為佛家考慮得很周全了，為儒家考慮似乎還不夠周全。佛書精微幽深奧妙之處，佛家未必完全瞭解，都是儒家發掘出來的。現在已經很明顯了。如果把佛書中那些與儒家經典相合的內容秘而不傳，人們將會認為《五經》之中本來就沒有這些道理，我們的聖人孔子真不知道有這些事。這其中的利害關係也不是小事啊。我想要把其中的奧秘全部發掘出來，使天下後世都知道《六經》之中有禪，我們的聖人已經做了佛的事情了。這對於維護孔子的地位，難道不是一件大事嗎？那些人把寂寞枯槁當作佛法，把報應因果當作借口來廢棄人事，甚至擾亂天下，正是因為儒者不讀佛書而被他們欺騙了。現在儒者把其中的奧秘全部發掘出來，用維摩詰的言論來駁斥斷滅論的偏見，用般若的捨身精神來告誡人們不要執著于外在的表象。這樣，上面就不會有梁武帝蕭衍的禍患，下面也不會有王縉的迷惑了。即使極力地談論禪宗，著書立說來辨析，也是可以的。學者們啊！
【English Translation】 English version: The sayings from the West (referring to Zen Buddhism) have become prevalent, and the Dharma has been circulating until now, indeed with its drawbacks. People only cling to external appearances. If Bodhidharma had not come to the East, the decline of the Dharma would have happened long ago. Moreover, those with superior faculties and intelligence mostly favor Zen teachings, so Zen teachings have been widely circulated. My (referring to the author) southward move, although I usually receive much help from Confucianism and the old masters (referring to Neo-Confucian scholars), it cannot be said that I have not received help from Zen in this matter. Are there things in the world greater than life and death? This matter (referring to Chan practice) uniquely focuses on understanding life and death, having a clear understanding, then one will take wealth and poverty, misfortune and happiness lightly. The old masters are very knowledgeable about the principles of Zen, but they do not easily speak about it. Because this matter is of great importance, if it is often discussed, people will think that you only talk about Buddhism in your life. Scholars of the 'Five Classics' cannot understand the teachings of life and death. Therefore, as a Confucian, one should not talk about Buddhism, because this is the territory of Confucius. Moreover, people with inferior faculties think that Zen is lonely and withered, because they are unwilling to put their minds to the three cardinal guides and five constant virtues of Buddhism. Those even lower are immersed in the sayings of retribution and karma, not cultivating human affairs, leading to political and educational chaos, and the suffering of the people, the harm of which is truly indescribable. Therefore, I have never talked about Zen in my life, also following the admonition of the old masters.
Pingshan said: Yuancheng's statement is very thoughtful for Buddhists, but it seems not thoughtful enough for Confucians. The subtle, profound, and mysterious aspects of Buddhist books are not necessarily fully understood by Buddhists, but are all discovered by Confucians. Now it is very clear. If the content in Buddhist books that is consistent with Confucian classics is kept secret and not transmitted, people will think that there are no such principles in the 'Five Classics', and our sage Confucius really does not know about these things. The advantages and disadvantages of this are not trivial matters. I want to discover all the mysteries in it, so that the world and future generations will know that there is Zen in the 'Six Classics', and our sage has already done the work of a Buddha. Isn't this a great thing for maintaining the status of Confucius? Those people regard loneliness and desolation as Buddhism, and use retribution and karma as an excuse to abandon human affairs, even disrupting the world, precisely because Confucians do not read Buddhist books and are deceived by them. Now that Confucians have discovered all the mysteries in it, using Vimalakirti's arguments to refute the bias of annihilationism, using the spirit of self-sacrifice in Prajna to admonish people not to cling to external appearances. In this way, there will be no disasters like Emperor Wu of Liang, Xiao Yan, above, and no confusions like Wang Jin below. Even if you talk about Zen with all your might and write books to analyze it, it is also acceptable. Scholars!
其熟思之。
龜山曰。聖人以為尋常事者。莊周則夸言之。乃禪家呵佛罵祖之類。如逍遙遊。乃子思之所謂無入而不自得。養生主。乃孟子所謂行其所無事而已。曲譬廣喻。此張大其說耳。
屏山曰。揚子見處甚高知禪者有力于佛。則知莊子有力于聖人矣。曲譬廣喻張大儒者之說。儒者反疾之何也。
龜山曰。儒佛深處所差抄忽耳。見儒者之道分明。則佛在其下矣。今之學者曰。儒者之道在其下。是不知吾道之大也。為佛者既不讀儒書。儒者又自小。然則道何由明哉。
屏山曰。儒佛之軒輊者。不唯佛者不讀儒書之過。亦儒者不讀佛書之病也。吾讀首楞嚴經。知儒在佛之下。又誦阿含等經。知佛似在儒下。至讀華嚴經。無佛無儒。無大無小。無高無下。能佛能儒。能大能小存泯自在矣。
南軒曰。天命之全體流行無間。貫乎古今。通乎萬物者。眾人自昧之而是理也。何嘗問斷。而聖人盡之亦非有所增益也。若釋氏之見。則以為萬法皆吾心所起。是昧乎太極本然之全體。而反為自利自私。是亦人心而已。非識道心者也。
屏山曰。張氏之所謂天命之全體。釋氏之所謂心也。其言全出于佛老。無毫髮異矣。雖然疑萬法非心所為。而歸之太極。是不知太極為何物。如父出而忘其家。見
【現代漢語翻譯】 現代漢語譯本：仔細思考這些話。
龜山說：聖人認為是平常的事情，莊周卻誇大其詞。這就像禪宗呵斥佛、謾罵祖師一樣。例如《逍遙遊》，就是子思所說的『無處不自在』。《養生主》，就是孟子所說的『做那些沒有必要做的事情』。用曲折的比喻和廣泛的闡述，這只是誇大他的學說罷了。
屏山說：揚子見解很高，知道禪宗對佛的理解深刻，由此可知莊子對聖人的理解也很深刻了。用曲折的比喻和廣泛的闡述來誇大儒家的學說，儒家反而厭惡他，這是為什麼呢？
龜山說：儒家和佛家在深層的地方差別很小。如果能明白儒家的道理，那麼佛家就在其下了。現在的學者說，儒家的道理在佛家之下，這是不知道我們儒家道理的博大。做佛的人既不讀儒家的書，儒家又自我貶低，那麼道怎麼能明白呢？
屏山說：儒家和佛家的高下之分，不僅僅是佛家不讀儒家書籍的過錯，也是儒家不讀佛家書籍的弊病。我讀《首楞嚴經》（Śūraṅgama Sūtra），知道儒家在佛家之下。又誦讀《阿含經》（Āgama），知道佛家似乎在儒家之下。等到讀《華嚴經》（Avataṃsaka Sūtra），就沒有佛也沒有儒，沒有大也沒有小，沒有高也沒有下，能佛能儒，能大能小，存在與消泯都自在無礙了。
南軒說：天命的整體流行無間，貫穿古今，通達萬物，眾人自己矇昧而認為是理，何嘗有間斷？聖人窮盡天命，也不是有所增益。如果按照釋迦氏的見解，就認為萬法都是我心所生，這是昧於太極本然的全體，反而爲了自利自私，這也是人心而已，不是認識道心的人。
屏山說：張氏所說的天命的全體，釋氏所說的心，他們的言論完全出自佛老，沒有絲毫差異。雖然懷疑萬法不是心所為，而歸於太極，這是不知道太極是什麼東西，如同父親出門而忘記了自己的家。
【English Translation】 English version: Ponder deeply on these words.
Guishan said: What the sages consider ordinary matters, Zhuang Zhou exaggerates. This is similar to the Chan (Zen) school scolding the Buddha and reviling the patriarchs. For example, 'Xiaoyao You' (Free and Easy Wandering) is what Zisi called 'being at ease everywhere'. 'Yang Sheng Zhu' (Nourishing Life) is what Mencius called 'doing what is unnecessary'. Using circuitous metaphors and broad explanations, this is merely exaggerating his doctrines.
Pingshan said: Yangzi's understanding is very high, knowing that the Chan practitioners have a profound understanding of the Buddha, from which it can be known that Zhuangzi has a profound understanding of the sages. Using circuitous metaphors and broad explanations to exaggerate the doctrines of the Confucians, why do the Confucians dislike him instead?
Guishan said: The differences between Confucianism and Buddhism at a deep level are very small. If one understands the principles of Confucianism, then Buddhism is below it. Today's scholars say that the principles of Confucianism are below Buddhism, which is not knowing the greatness of our Confucian principles. Those who practice Buddhism do not read Confucian books, and the Confucians belittle themselves, so how can the Dao (the Way) be understood?
Pingshan said: The distinction between the superiority and inferiority of Confucianism and Buddhism is not only the fault of Buddhists not reading Confucian books, but also the fault of Confucians not reading Buddhist books. When I read the 'Śūraṅgama Sūtra' (Shoulengyan Jing), I know that Confucianism is below Buddhism. When I recite the 'Āgama' (Ahan Jing) and other sutras, I know that Buddhism seems to be below Confucianism. When I read the 'Avataṃsaka Sūtra' (Huayan Jing), there is no Buddha and no Confucian, no big and no small, no high and no low, capable of being Buddha and capable of being Confucian, capable of being big and capable of being small, existence and annihilation are free and unhindered.
Nanxuan said: The entire operation of the Mandate of Heaven flows without interruption, penetrating the past and present, and reaching all things. People themselves are ignorant of it and consider it to be principle. How can there be interruption? The sages exhaust the Mandate of Heaven, but there is no increase. If according to the views of the Śākya clan, they believe that all dharmas arise from my mind, this is ignorance of the original totality of the Taiji (Supreme Ultimate), and instead it is for self-interest and selfishness. This is only the human mind, not someone who recognizes the mind of the Dao.
Pingshan said: What Zhang said about the entirety of the Mandate of Heaven, and what the Śākya clan said about the mind, their words come entirely from Buddhism and Taoism, without the slightest difference. Although doubting that all dharmas are not done by the mind, and attributing them to the Taiji, this is not knowing what the Taiji is, like a father going out and forgetting his home.
其子而不識與。劉儀同何異哉。蓋以情識卜度。雖言道心而不知耳。反謂佛自私於人心惑矣。
晦庵曰。性固不能不動。然無所不有。然不能不動。其無所不有者。曷嘗有虧之哉。釋氏之病錯認精神魂魄為性。果能見性不可謂之妄見。既曰妄見。不可言性之本空。此等立語未瑩。恐亦是見得未分明也。
屏山曰。性無動靜。亦無虧成。釋氏有語。學道之人不識真。只為從來認識神。豈以精神魂魄為性哉。不見性空。謂之妄見見性空矣。豈妄見耶。見見之時見猶非見。豈不分明。恐未分明。朱子之語。蓋未瑩耳。
晦庵曰。切病近世學者不知聖門實學之根本次第。而溺於佛老之說。妄意天地萬物人倫日用之外。別有一物空虛之妙不可測度。其心懸懸然。徼倖一見此物以為極致。未嘗不墮於此者。
屏山曰。天地萬物人倫日用。皆形而下者。形而上者。誰之言歟。朱子耄而荒矣。偶忘此言。以為佛老之說。吾恐夫子之道亦將掃地矣。雖然不可不辯。佛之所謂色即是空。老子之所謂同謂之玄者。豈別有一物乎。朱子劃而為二。是墮於此而不自知耳。
安正忘筌曰。得失之報。冥冥之中。固未必無司之者。聖人尤探其賾。乃略此而不論。唯聖人超形數而用形數。與造物者游。賢者皆未足以超出
【現代漢語翻譯】 他的兒子都不認識他，這和劉儀有什麼區別呢？這是用情感和認知來猜測，雖然口頭上說的是道心，但實際上並不瞭解。反而說佛自私於人心，真是迷惑啊。
現代漢語譯本：晦庵（朱熹的號）說：『性』本來就不能不動，然而又無所不有。雖然不能不動，但它那無所不有的狀態，又何嘗有所虧損呢？佛教的弊病在於錯誤地認為精神魂魄就是『性』。如果真的能見到『性』，就不能說是妄見。既然說是妄見，就不能說『性』的本性是空。這些說法不夠明確，恐怕也是因為理解得不夠透徹。
屏山（鄭寅的號）說：『性』沒有動靜，也沒有虧損或成就。佛教有句話說：『學道之人不識真，只為從來認識神。』難道是將精神魂魄當作『性』嗎？沒有見到『性空』，才說是妄見；見到了『性空』，怎麼會是妄見呢？在見的那一刻，所見之見都不是真正的見，難道還不明白嗎？恐怕是不夠明白吧。朱熹的話，大概是不夠明確罷了。
晦庵說：最令人擔憂的是，近世的學者不瞭解聖人學問中根本的次第，卻沉溺於佛老之說，妄想在天地萬物、人倫日用之外，另有一種空虛玄妙、不可測度的東西。他們的心懸在那裡，僥倖希望能夠見到這個東西，並認為這就是極致。沒有不墮入這種境地的。
屏山說：天地萬物、人倫日用，都是形而下的東西，那麼形而上的東西，是誰說的呢？朱熹老糊塗了！竟然忘記了這一點，認為這是佛老的說法。我擔心孔子的道也將被掃地出門了！雖然如此，但不可不辨明。佛教所說的『色即是空』，老子所說的『同謂之玄』，難道是另外有一個東西嗎？朱熹硬生生地將它們劃分爲二，這是自己墮入其中而不自知啊。
安正忘筌說：得失的報應，在冥冥之中，確實未必沒有主管者。聖人尤其探究其中的深奧，但卻省略了這一點而不論述。只有聖人超越了形數而運用形數，與造物者同遊，賢人都不足以超出這個境界。
【English Translation】 Is it that his son does not recognize him? How is this different from Liu Yi? It is using emotions and cognition to speculate. Although they speak of the 'Dao heart' (the heart of the Way), they do not truly understand it. To say that the Buddha is selfish with the human heart is truly confusing.
English version: Hui'an (Zhu Xi's pseudonym) said: 'The nature' (性, xìng) inherently cannot be still, yet it encompasses everything. Although it cannot be still, how can its all-encompassing state ever be diminished? The problem with Buddhism lies in mistakenly identifying the spirit and soul as 'nature'. If one truly sees 'nature', it cannot be called a false view. Since it is called a false view, one cannot say that the essence of 'nature' is emptiness. These statements are not clear enough, and it is probably because the understanding is not thorough enough.
Pingshan (Zheng Yin's pseudonym) said: 'Nature' has neither movement nor stillness, nor gain nor loss. There is a saying in Buddhism: 'Those who study the Way do not recognize the truth, only because they have always recognized the spirit.' Is it that they take the spirit and soul as 'nature'? If one does not see 'nature' as empty (性空, xìng kōng), then it is called a false view; if one sees 'nature' as empty, how can it be a false view? At the moment of seeing, the seeing itself is not true seeing. Is it not clear? Perhaps it is not clear enough. Zhu Xi's words are probably not clear enough.
Hui'an said: What is most worrying is that scholars of recent times do not understand the fundamental order of learning in the teachings of the sages, but are immersed in the doctrines of Buddhism and Taoism, and falsely imagine that beyond heaven and earth, all things, human relations, and daily life, there is another empty and mysterious thing that cannot be measured. Their hearts hang there, hoping to see this thing by chance and thinking that this is the ultimate. There is no one who does not fall into this state.
Pingshan said: Heaven and earth, all things, human relations, and daily life are all things below form (形而下, xíng ér xià). Then who speaks of things above form (形而上, xíng ér shàng)? Zhu Xi is senile and confused! He even forgot this point and thought that this was the saying of Buddhism and Taoism. I am afraid that the Way of Confucius will also be swept away! Even so, it must be clarified. Is the 'form is emptiness' (色即是空, sè jí shì kōng) of Buddhism and the 'identity is called mystery' (同謂之玄, tóng wèi zhī xuán) of Lao Tzu another thing? Zhu Xi forcibly divides them into two, and he is falling into it without realizing it.
Anzheng Wangquan said: The retribution of gain and loss, in the darkness, is certainly not without those who govern it. The sages especially explore its depths, but omit this and do not discuss it. Only the sages transcend form and number and use form and number, and travel with the Creator. The worthy are not enough to surpass this realm.
而免。此姑就所得之報耳。可以為大戒。又曰。儒釋二家。歸宿相似。設施相遠。故功用全殊。此雖運動樞機裁成天地。終不駭異三靈被德。以彼所長施於中國。猶軒車適越冠冕之胡。決非所宜。儒者但當以皇極經世乃反一無跡而超數超形。何至甘為無用之學哉。
屏山曰。論至於此。儒佛之說為一家。其功用之殊。但或出或處。或默或語。便生分別以為同異者何也。至如劉子翚之洞達。張九成之精深。呂伯恭之通融。張敬夫之醇正。朱元晦之峻潔。皆近代之偉人也。想見方寸之地既虛而明。四通六辟千變萬化。其知見只以夢幻死生。操履只以塵垢富貴。皆學聖人而未至者。其論佛老也。實與而文不與。陽擠而陰助之。蓋有微意存焉。唱千古之絕學。掃末流之塵跡。將行其說於世。政自不得不爾。如胡寅者。詬詈不已。嘻其甚矣。豈非翻著祖師衣倒用如來印者邪。語在駁崇正辨。吾恐白面書生輩。不知諸老先生之心。藉以為口實。則三聖人之道。幾何不化而為異端也。伊川之學。今自江東浸淫而北矣。搢紳之士負高明之資者。皆甘心焉。予亦出入于其中。幾三十年。嘗欲箋註其得失而未暇也。今以承乏于秋闈。考經學數十餘日。乘閑漫筆于小藁。意者撒藩籬于大方之家。匯淵谷于聖學之海。藐諸子胸中之秘。發
【現代漢語翻譯】 現代漢語譯本：從而免除（惡報）。這姑且就（修行）所得到的報應而言。可以作為（持守）大戒。《周易》又說，儒家和佛家，最終歸宿相似，但修行方法相差甚遠，所以功用完全不同。即使（儒家）能夠運動樞機，裁成天地，最終也不會驚異於天地神靈被其德行所感化。用他們（佛家）的長處來施用於中國，就像用軒車去適應越地，用冠冕去適應胡人，絕對是不適宜的。儒者只應當以《皇極經世》來達到返本歸元，超越數理和形體的境界，何至於甘心於做無用的學問呢？
屏山（人名，或號屏山）說：議論到這裡，儒家和佛家的學說（實際上）是一家。它們的功用不同，只不過是因為有的出世，有的入世；有的沉默，有的言語，就產生了分別，認為它們相同或不同，這是為什麼呢？至於劉子翚（人名）的通達，張九成（人名）的精深，呂伯恭（人名）的通融，張敬夫（人名）的醇正，朱元晦（人名，即朱熹）的峻潔，都是近代的偉人啊。可以想像他們方寸（指內心）之地既空虛又光明，四通八達，千變萬化。他們的知見只在于夢幻死生，操守只在于塵垢富貴，都是學習聖人而未能達到的境界。他們評論佛老（佛教和道教）時，實際上是內心贊同，但文字上不贊同；表面上排擠，但暗地裡幫助。大概是有深微的用意存在其中。他們要倡導千古的絕學，掃除末流的塵跡，將要在世上推行他們的學說，政治上自然不得不這樣。像胡寅（人名）那樣，不停地詬罵，真是太過分了。難道不是翻穿著祖師的衣服，倒用如來的印章嗎？這些話在駁斥崇正辨中。我擔心那些白面書生們，不瞭解老先生們的心意，藉此作為口實，那麼三聖人（指儒家的聖人）的道，有幾分不會轉化為異端呢？伊川（人名，程頤）的學說，現在從江東逐漸向北方傳播了。那些做官的人，憑藉著高明的資質，都心甘情願地接受它。我也出入于其中，差不多三十年了，曾經想箋註它的得失，但沒有時間。現在因為在秋闈（科舉考試）中擔任職務，考校經學數十天，趁著空閑在小稿上隨意寫寫。意思是想在大方之家撤去藩籬，在聖學的海洋中匯聚山谷，藐視諸子胸中的秘密，啓發（後人）。
【English Translation】 English version: And thus be spared. This is merely regarding the retribution one receives. It can serve as a great precept. Furthermore, it is said that Confucianism and Buddhism share similar ultimate goals, but their methods of practice are vastly different, hence their functions are entirely distinct. Even if (Confucianism) could manipulate the pivotal mechanisms and shape the heavens and earth, it would ultimately not be surprising if the spirits of heaven and earth were moved by its virtue. To apply their (Buddhism's) strengths to China would be like adapting a carriage to the land of Yue or fitting a crown to a Hu person, which is absolutely inappropriate. Confucian scholars should only aim to return to the origin and transcend numbers and forms through the 'Huangji Jingshi' (皇極經世, Book of Supreme Principles Governing the World), why would they willingly settle for useless learning?
Pingshan (屏山, a person's name or pen name) said: When the discussion reaches this point, the teachings of Confucianism and Buddhism are (in reality) one family. Their different functions are merely due to some being engaged in worldly affairs and others being detached; some being silent and others speaking, which then creates distinctions, leading to the perception of them being the same or different. Why is this so? As for Liu Zihui (劉子翚, a person's name)'s perspicacity, Zhang Jiucheng (張九成, a person's name)'s profundity, Lü Bogong (呂伯恭, a person's name)'s adaptability, Zhang Jingfu (張敬夫, a person's name)'s purity, and Zhu Yuanhui (朱元晦, a person's name, i.e., Zhu Xi)'s integrity, they are all great figures of recent times. One can imagine that their inner minds are both empty and bright, open in all directions, and capable of infinite transformations. Their knowledge is only concerned with dreams, illusions, life, and death, and their conduct is only concerned with worldly defilements, wealth, and status, all of which are states of learning from sages but failing to reach the ultimate state. When they comment on Buddhism and Taoism, they actually agree in their hearts but disagree in their writings; they outwardly reject but secretly assist. There is probably a subtle intention behind this. They want to advocate the unparalleled learning of the ages and sweep away the traces of the declining trends, and they will promote their theories in the world, so politically they have no choice but to do so. Like Hu Yin (胡寅, a person's name), who constantly scolds, it is truly excessive. Isn't he turning the ancestral master's clothes inside out and using the Tathagata's seal upside down? These words are in the refutation of Chongzheng Bian. I am afraid that those pale-faced scholars do not understand the intentions of the old gentlemen and use this as an excuse, then how much of the way of the three sages (referring to the Confucian sages) will not be transformed into heresy? The learning of Yichuan (伊川, a person's name, Cheng Yi) is now gradually spreading northward from Jiangdong. Those officials who possess high intelligence are all willing to accept it. I have also been in and out of it for almost thirty years, and I have wanted to annotate its gains and losses, but I have not had the time. Now, because I am serving in the autumn examination (imperial examination), examining the classics for dozens of days, I am taking advantage of my free time to write casually in a small draft. The intention is to remove the fences in the homes of great masters, gather valleys in the sea of sacred learning, despise the secrets in the hearts of the masters, and inspire (future generations).
此書言外之機。道冠儒履。同入解脫法門。翰墨文章。皆是神通遊戲。姑以自洗其心耳。或傳於人。將有怫然而怒。惘然而疑。凝然而思。釋然而悟。啞然而笑者。必曰此翁亦可憐矣。
仆與諸君子生於異代。非元豐元祐之黨。同爲儒者。無黃冠緇衣之私。所以嘔出肺肝。苦相訂正。止以三聖人之教不絕如發。互相矛盾痛入心骨。欲以區區之力。尚鼎足而不至於顛仆耳。或又挾其眾也。嘩而攻仆則鼎覆矣。悲夫。雖然仆非好辨也。恐三聖人之道支離而不合。亦不得已耳。如膚有瘡疣。膏而肉之。地有坑塹。實而土之。豈抉其肉而出其土哉。仆與諸君子不同者。盡在此編矣。此編之外。凡鳴道集所載及諸君子所著。大易書詩中庸大學春秋語孟孝經之說。洗人慾而白天理。刬伯業而扶王道。發心學于言語文字之外。索日用於應對灑掃之中。治性則以誠為地。修身則以敬為門。大道自善而求。聖人自學而至嗣千古之絕學。立一家之成說。宋之諸儒皆不及也。唐漢諸儒亦不及也。骎骎乎與孟軻氏並駕矣。其論議時有詭激蓋冥機耳。皆荀卿子之徒歟。此其所以前儒唱之。后儒和之。跂而望之。踵而從之天下後世將盡歸之。可謂豪傑之士乎。學者有志於道。先讀諸君子之書。始知仆嘗用力乎其中。如見仆之此編。又以借口病
【現代漢語翻譯】 現代漢語譯本： 這本書蘊含著言語之外的玄機。作者身著儒服，卻與道士一樣，共同進入解脫的法門。書中的翰墨文章，都是神通的展現和遊戲。姑且用它來洗滌自己的心靈罷了。或許這本書會流傳於世人，那麼，可能會有人勃然大怒，有人茫然疑惑，有人凝神思考，有人豁然開悟，有人啞然失笑。他們一定會說：『這位老先生也真是可憐啊！』 我與各位君子生於不同的時代，並非元豐、元祐年間的黨派人士。我們都是儒者，沒有道士或僧侶的私交。因此，我才將肺腑之言傾吐而出，苦心孤詣地互相訂正。只是因為三位聖人的教誨（指孔子、孟子、子思）像髮絲一樣細微，幾乎要斷絕，而他們之間的互相矛盾又痛入心骨。我想要用自己微薄的力量，使儒學的三足鼎立之勢不至於顛覆罷了。如果有人依仗人多勢眾，喧譁著來攻擊我，那麼鼎就要傾覆了。可悲啊！雖然我並非喜歡爭辯，只是恐怕三位聖人的學說支離破碎而不協調，也是不得已而為之。就像面板上有瘡，用藥膏來使它長好；地上有坑，用土來填平。難道要挖掉肉來取出土嗎？我與各位君子不同的地方，全都在這本書里了。在這本書之外，凡是《鳴道集》所記載的以及各位君子所著的關於《大易》、《尚書》、《詩經》、《中庸》、《大學》、《春秋》、《論語》、《孟子》、《孝經》的解說，都是爲了去除人的私慾而彰顯天理，剷除霸業而扶持王道，在言語文字之外啓發心學，在應對灑掃之中尋求日用之道。修養心性以真誠為根本，修身以恭敬為門徑。大道從行善中求得，聖人從學習中達到。繼承千古斷絕的學問，創立一家之言。宋代的儒者都比不上他們，唐漢的儒者也比不上他們。他們正快速地與孟軻（孟子）並駕齊驅了！他們的議論有時顯得怪誕激烈，那是因為其中蘊含著玄妙的哲理。他們都是荀卿（荀子）的門徒嗎？這就是為什麼前代的儒者讚揚他們，後代的儒者應和他們，踮起腳來仰望他們，跟隨他們的腳步，天下後世將全部歸順他們。可以稱得上是豪傑之士啊！學者如果立志于道，先讀各位君子的書，才能知道我曾經在其中下了功夫。如果看到我的這本書，又以此來作為借口，說我生病了。
【English Translation】 English version: This book contains profound insights beyond words. The author, dressed as a Confucian scholar, enters the gate of liberation alongside Daoists. The calligraphy and writings within are manifestations of spiritual power and play. I merely use it to cleanse my own heart. Perhaps this book will be passed down to the world, and then, some may be enraged, some may be bewildered, some may ponder deeply, some may suddenly awaken, and some may smile silently. They will surely say: 'This old man is truly pitiable!' I and you gentlemen were born in different eras, not belonging to the factions of the Yuanfeng or Yuanyou periods. We are all Confucian scholars, without private connections to Daoists or monks. Therefore, I pour out my heartfelt words, painstakingly correcting each other. It is only because the teachings of the three sages (Confucius, Mencius, and Zisi) are as thin as a thread, almost 끊어질, and the contradictions between them are deeply painful. I want to use my meager strength to prevent the tripod of Confucianism from collapsing. If someone relies on their numbers and power, clamoring to attack me, then the tripod will be overturned. Alas! Although I do not like to argue, I am afraid that the doctrines of the three sages will be fragmented and uncoordinated, and I have no choice but to do so. It's like having a sore on the skin, using ointment to heal it; having a pit in the ground, filling it with soil. Would you cut off the flesh to remove the soil? The difference between me and you gentlemen lies entirely in this book. Outside of this book, all the explanations recorded in 'Mingdao Ji' and written by you gentlemen regarding 'The Book of Changes', 'The Book of Documents', 'The Book of Poetry', 'The Doctrine of the Mean', 'The Great Learning', 'The Spring and Autumn Annals', 'The Analects', 'Mencius', and 'The Classic of Filial Piety' are all to remove human desires and manifest heavenly principles, to eradicate hegemony and support the way of kings, to inspire the study of the mind beyond words and writings, and to seek the way of daily use in response and sweeping. Cultivating the mind takes sincerity as its foundation, and cultivating oneself takes reverence as its gateway. The great path is sought from doing good, and sages are reached through learning. Inheriting the lost learning of the ages, establishing a unique doctrine. The Confucian scholars of the Song Dynasty are not as good as them, and the Confucian scholars of the Tang and Han Dynasties are not as good as them. They are rapidly catching up with Mencius! Their arguments sometimes seem strange and激烈, because they contain profound philosophies. Are they all disciples of Xun Qing (Xunzi)? This is why the Confucian scholars of the past praised them, the Confucian scholars of the later generations echoed them, stood on tiptoe to look up to them, followed in their footsteps, and the world and future generations will all submit to them. They can be called heroes! If scholars aspire to the Dao, they should first read the books of you gentlemen, and then they will know that I have put effort into them. If they see this book of mine, and use it as an excuse, saying that I am sick.
諸君子之書。是以瑕而舍玉。以噎而廢食。不唯仆得罪于諸君子。亦非仆所望于學者。吁。
諸儒鳴道集。二百一十七種之見解。是皆迷真失性。執相循名。起斗諍之端。結惑業之咎。蓋不達以法性融通者也。屏山居士深明至理。憫其瞽智眼于昏衢。析而論之。以救末學之蔽。使摩詰棗柏再世。亦無以加矣。姑錄一十九篇。附於通載之左。
天竺三藏吽哈啰悉利幢記(尚書右丞右轄文獻耶律履撰東丹王七世孫)。
(三十一) 三藏沙門吽哈啰悉利。本北印度末光闥國人。住雞足山。誦諸佛密語。有大神力。能祛疾病。伏猛呼召風雨。輒效皇統。與其從父弟三磨耶悉利等七人。來至境上。請游清涼山禮文殊。朝命納之。既游清涼。又游靈巖。禮觀音像。旋繞必千匝而後已。匝必作禮。禮必盡敬。無間日。日受稻飯一杯。座有賓客。分與必遍。自食其餘。數粒必結齋。始至濟南建文殊真容寺。留三磨耶主之。至棣又建三學寺。大定五年四月二十三日。示寂於三學。年六十三。僧夏則未聞也。
(三十二) 佛光道悟禪師。俗姓冠氏。陜右蘭州(金國)人。生而有齒。年十六自欲出家。父母不聽。乃不食數日許之祝髮。后二年自臨洮歸於彎子店宿。夜夢梵僧喚覺。適聞馬嘶。豁然大悟。歸家喜不
【現代漢語翻譯】 現代漢語譯本： 諸位君子的著作，卻因為一點瑕疵而捨棄美玉，因為稍微噎了一下就停止進食，這不僅是我得罪了諸位君子，也不是我對學者的期望。唉！ 諸位儒者的《鳴道集》，其中二百一十七種見解，都是迷失真性，執著于表象和名相，引起爭鬥的開端，結下迷惑和業力的罪過。這是因為他們不明白法性是融通的。屏山居士深刻明白至理，憐憫他們昏暗的智慧之眼，在黑暗的道路上迷失，所以剖析並論述這些見解，以拯救後學的迷惑。即使摩詰（王維，字摩詰）和棗柏（不詳）再世，也無法再增添什麼了。姑且記錄十九篇，附在《通載》的左邊。 《天竺三藏吽哈啰悉利幢記》（尚書右丞右轄文獻耶律履撰，東丹王七世孫）。 （三十一）三藏沙門吽哈啰悉利（Hūnhālǔ xīlì，音譯名），原是北印度末光闥國（Mòguāng tà guó，地名）人，住在雞足山（Jīzú shān，山名）。誦持諸佛的秘密語言（密語，指咒語），有很大的神力，能祛除疾病，降伏猛獸，呼喚風雨，都很靈驗。皇統年間，他與他的堂弟三磨耶悉利（Sānmó yé xīlì，音譯名）等七人，來到邊境上，請求遊覽清涼山（Qīngliáng shān，山名）禮拜文殊菩薩（Wénshū Púsà，菩薩名）。朝廷下令接納他們。遊覽清涼山後，又遊覽靈巖寺（Língyán sì，寺名），禮拜觀音菩薩像（Guānyīn Púsà，菩薩名），每次都要繞佛像千匝才停止。每繞一匝必定作禮，作禮必定盡心恭敬，沒有間斷。每天接受一份稻米飯，座位上有賓客，一定分給他們，自己吃剩下的。吃幾粒米必定要結齋。剛到濟南（Jǐnán，地名）時，建造了文殊真容寺（Wénshū zhēnróng sì，寺名），留下三磨耶悉利主持。到棣州（Dìzhōu，地名）又建造了三學寺（Sān xué sì，寺名）。大定五年四月二十三日，在三學寺示寂，享年六十三歲。但是他的僧臘（sēng là，出家年數）則不清楚。 （三十二）佛光道悟禪師（Fóguāng Dàowù Chánshī，法號），俗姓冠，是陜右蘭州（Shǎnyòu Lánzhōu，地名）（金國）人。生下來就有牙齒。十六歲時自己想要出家，父母不允許，於是絕食數日，父母才答應他剃度。後來二年，他從臨洮（Líntáo，地名）返回，在彎子店（Wānzi diàn，地名）住宿。夜裡夢見梵僧（fàn sēng，印度僧人）叫醒他，正好聽到馬叫聲，豁然大悟。回家后非常高興。
【English Translation】 English version: The writings of you gentlemen, discarding jade for a flaw, stopping eating for a slight choke, this is not only that I have offended you gentlemen, but also not what I expect from scholars. Alas! The 'Collection of Cries of the Way' by various Confucians, with its two hundred and seventeen kinds of views, all are lost in true nature, clinging to appearances and names, causing the beginning of strife, and incurring the fault of delusion and karma. This is because they do not understand that the nature of Dharma is all-pervasive. Layman Pingshan deeply understands the ultimate truth, and pities their dim eyes of wisdom, lost on the dark road, so he analyzes and discusses these views, in order to save the confusion of later learners. Even if Mojie (Wang Wei, styled Mojie) and Zaobai (unknown) were to be reborn, nothing more could be added. I will record nineteen articles and attach them to the left of the 'Comprehensive Record'. 'Record of the Stupa of the Tripitaka Master Humhālǔ xīlì from India' (Written by Yelv Lü, Right Vice Minister of the Ministry of Works and Right Administrator, descendant of the seventh generation of the King of Dongdan). (31) The Tripitaka monk Humhālǔ xīlì (Hūnhālǔ xīlì), originally from the country of Mòguāng tà (Mòguāng tà guó) in North India, lived on Mount Jizu (Jīzú shān). He recited the secret languages of the Buddhas (mantras), and had great divine power, able to dispel diseases, subdue fierce beasts, and summon wind and rain, all of which were effective. During the Huangtong reign, he and his cousin Sānmó yé xīlì (Sānmó yé xīlì) and seven others came to the border, requesting to visit Mount Qingliang (Qīngliáng shān) to pay homage to Manjushri Bodhisattva (Wénshū Púsà). The court ordered them to be received. After visiting Mount Qingliang, they also visited Lingyan Temple (Língyán sì), paying homage to the statue of Avalokiteśvara Bodhisattva (Guānyīn Púsà), circling the statue a thousand times before stopping. Each circle was followed by a prostration, and each prostration was done with utmost reverence, without interruption. Every day he received a cup of rice, and if there were guests present, he would share it with them, eating the remainder himself. He would definitely conclude his meal after eating a few grains of rice. When he first arrived in Jinan (Jǐnán), he built the True Appearance Temple of Manjushri (Wénshū zhēnróng sì), leaving Sānmó yé xīlì in charge. In Dizhou (Dìzhōu), he also built the Three Studies Temple (Sān xué sì). On the 23rd day of the fourth month of the fifth year of the Dading reign, he passed away at the Three Studies Temple, at the age of sixty-three. However, his monastic age (sēng là) is unknown. (32) Chan Master Fóguāng Dàowù (Fóguāng Dàowù Chánshī), whose secular surname was Guan, was from Lanzhou (Lánzhōu) in Shanyou (Shǎnyòu) (Jin Dynasty). He was born with teeth. At the age of sixteen, he wanted to become a monk, but his parents did not allow it, so he fasted for several days, and his parents finally agreed to let him be tonsured. Two years later, he returned from Lintao (Líntáo) and stayed overnight at Wanzi Store (Wānzi diàn). In the night, he dreamed that a Brahmin monk (fàn sēng) woke him up, and he happened to hear the sound of a horse neighing, and he suddenly attained great enlightenment. He was very happy when he returned home.
自勝。吟唱云。見也羅。見也羅。遍虛空。只一個。告其母曰。我拾得一物。其母于囊橐中尋索不見。問是何物。師曰。我自無始以來不見了底物。其母不省。他日欲游諸方。鄉人送者求頌。有水流須到海。鶴出白雲頭之句。至熊耳果遇白雲禪師海公。先是人問海。何不擇法嗣。海亦作頌。有芝蘭秀髮獨出西秦之語。比師之至。夜聞空中人言。來日接郭相公。黎明海呼僧行。令持香花接我關西弟子。寺乃唐郭子儀建。今渠自來住持也。既至一言相契。徑付衣盂。寺前嘗有剽而殺人者。來告急。師呼眾擒之曰。即汝是賊。尋得其巢穴。賊眾請命。師與其要言而釋之。路不拾遺者數十年。人以此益信師之前身汾陽王也。大定二十四年。白雲既沒。師開堂出世。拈香于鄭州之普照。復駐錫於三鄉竹閣庵。時著白衣跨牛橫笛游于洛川。人莫之測。嘗謂人曰。道我是凡。向聖位里去。道我是聖。向凡位里去。道我不是聖不是凡。才向毗盧頂上有些行履處。泰和五年結夏于臨洮之大勢寺。開圓覺經。升座偶曰。此席止講得一半去在。至五月十二日晚參。翌日早盥嗽畢呼侍者。我病也。尋藥去。侍者之未及門。師已臥逝。方丈上有五色云。如寶蓋。中有紅光如日者三。春秋五十有五。僧臘三十有九。
(三十三) 資壽尼無著
【現代漢語翻譯】 現代漢語譯本：戰勝自我。吟唱道：『見到了嗎，見到了嗎？遍佈虛空，只有一個。』 告訴他的母親說：『我撿到了一樣東西。』 他的母親在囊袋中尋找卻沒有找到，便問是什麼東西。禪師說：『我自從無始以來就沒見過的東西。』 他的母親不明白。後來他想要遊歷四方，鄉里送行的人請他作偈頌，其中有『水流必定到達大海，鶴從白雲頂上飛出』這樣的句子。到熊耳山後果然遇到了白雲禪師海公（禪師名號）。此前有人問海公，為什麼不選擇繼承人？海公也作偈頌，其中有『芝蘭秀美，獨出西秦』這樣的語句。等到這位禪師到來，晚上聽到空中有聲音說：『明天迎接郭相公。』 黎明時海公呼喚僧眾，命令他們拿著香花迎接他的關西弟子。這座寺廟是唐朝郭子儀建造的，現在海公自己來這裡住持。禪師到來后，兩人一見如故，海公立即將衣缽傳給了他。寺廟前曾經有強盜搶劫並殺人，強盜來向禪師告急。禪師呼喚眾人捉拿強盜，說：『就是你這個賊。』 隨後找到了他們的巢穴，賊眾潰散。禪師與他們的首領交談后釋放了他們。此後數十年，路上沒有人會拾取遺失的物品，人們因此更加相信禪師的前身是汾陽王（人名）。大定二十四年，白雲禪師去世后，禪師開堂弘法，在鄭州的普照寺拈香。又駐錫在三鄉的竹閣庵。當時他常穿著白衣，騎著牛，橫吹笛子，遊蕩在洛川，人們無法測度他的行為。他曾經對人說：『說我是凡人，是向聖人的位置走去；說我是聖人，是向凡人的位置走去；說我不是聖人也不是凡人，才在毗盧佛（佛教術語，指法身佛）的頂上有了一些行走的足跡。』 泰和五年，他在臨洮的大勢寺結夏安居，開講《圓覺經》。升座時偶然說道：『這個座位只能講一半了。』 到了五月十二日晚參，第二天早上洗漱完畢后呼喚侍者，說：『我病了，去尋藥吧。』 侍者還沒走到門口，禪師已經去世了。方丈上有五色雲彩，像寶蓋一樣，其中有紅光像太陽一樣有三個。春秋五十五歲，僧臘三十九年。 (三十三) 資壽寺的尼姑無著（人名）
【English Translation】 English version: Overcoming oneself. He chanted, 'Have you seen it? Have you seen it? Pervading the empty space, there is only one.' He told his mother, 'I picked up something.' His mother searched in her bag but couldn't find it, so she asked what it was. The Chan master said, 'Something I haven't seen since beginningless time.' His mother didn't understand. Later, he wanted to travel to various places, and the villagers who came to see him off requested a verse. It contained the lines, 'The flowing water must reach the sea, the crane emerges from the top of the white clouds.' When he arrived at Xiong'er Mountain, he indeed met Chan Master Baiyun Haigong (Chan master's name). Previously, someone had asked Haigong why he didn't choose a successor. Haigong also composed a verse, which contained the lines, 'The orchids are beautiful, uniquely emerging from Western Qin.' When this Chan master arrived, he heard a voice in the air at night saying, 'Tomorrow, welcome Minister Guo.' At dawn, Haigong called the monks and ordered them to hold incense and flowers to welcome his Guanxi disciple. The temple was built by Guo Ziyi of the Tang Dynasty, and now Haigong himself came to reside here. After the Chan master arrived, they immediately understood each other, and Haigong immediately passed on his robe and bowl. In front of the temple, there had been robbers who robbed and killed people. The robbers came to the Chan master for help. The Chan master called the crowd to arrest the robbers, saying, 'You are the thieves.' Then he found their lair, and the robbers scattered. The Chan master spoke with their leader and released them. For decades afterward, no one on the road would pick up lost items, and people therefore believed even more that the Chan master's previous life was Prince Fenyang (person's name). In the twenty-fourth year of Dading, after Chan Master Baiyun passed away, the Chan master opened a Dharma hall and offered incense at Puzhao Temple in Zhengzhou. He also resided at Zhuge Nunnery in Sanxiang. At that time, he often wore white clothes, rode an ox, and played the flute horizontally, wandering in Luochuan, and people couldn't fathom his behavior. He once said to people, 'Saying I am an ordinary person is going towards the position of a sage; saying I am a sage is going towards the position of an ordinary person; saying I am neither a sage nor an ordinary person is only then having some traces of walking on the head of Vairocana Buddha (Buddhist term, referring to the Dharmakaya Buddha).' In the fifth year of Taihe, he observed the summer retreat at Dashishi Temple in Lintao and began lecturing on the Yuanjue Sutra. When he ascended the seat, he casually said, 'This seat can only lecture halfway.' On the evening of the twelfth day of the fifth month, after the evening meditation, he washed and rinsed in the morning and called the attendant, saying, 'I am sick, go find medicine.' Before the attendant reached the door, the Chan master had already passed away. There were five-colored clouds above the abbot's room, like a jeweled canopy, with three red lights like the sun inside. He was fifty-five years old, and his monastic age was thirty-nine years. (33) The nun Wuzhu (person's name) of Zishou Temple.
禪師入寂。師諱妙總。姓蘇氏。父中大夫。像先南徐丞相實大父也。年甫十五。忽唸曰。吾生身何來。死復何去。良久脫然有得。初不以為意。長適毗陵許氏。不膠世故志慕空宗。以禪寂為進修。時惠嚴圓公嗣圓照佚居普門。乃扣以出世間法。機感相契。次見關西智寂室光真歇了。問答如流。咸敬異之。偶夫壽源官嘉禾。大惠至郡。源具飯以迎。師出禮拜無一言。大惠退謂給事馮公濟川曰。許司理閣中曾見神見鬼。但未遇本分鉗錘。如萬斛舟置之絕潢斷港。莫能轉動。馮曰。何言之易耶。惠曰。他若回頭定須別也。次日道俗請惠說法。師與會。惠痛抵諸方異見邪解。聽者駭顧。師獨喜見眉睫間。既下座。師請道號。惠以無著號之。且示以偈。盡道山僧愛罵人。未曾罵著一個漢。只有無著罵不動。恰似秦時𨍏轢鉆。既罵不動。為什麼似𨍏轢鉆。具眼者辨。越明年師登徑山隨眾坐夏。濟川亦在焉。惠上堂。舉石頭恁么不恁么總不得語。馮曰。厶會得也。惠徴之。馮著語曰。恁么也得。蘇盧薩婆訶。不恁么也不得。悉哩薩婆訶。恁么不恁么總不得。蘇盧悉哩薩婆訶。惠舉馮語似師。師曰。人謂郭象注莊子。卻是莊子注郭象。惠雖異其言但默而不顧。且欲激其遂到。忽一日正危坐間。豁然大悟洞見大惠委曲相為處。不覺撫掌厲
聲曰。這老賊老賊。遂呈頌云。驀然筑著鼻頭伎倆冰消瓦解。達磨何必西來。二祖枉施三拜。更問。如何若何。一隊草賊大敗。惠亦以偈印之。汝既悟活祖師意。一刀兩段直下了。臨機一一任天真。世出世間無剩少。我作此偈為證明。四聖六凡盡驚擾。碧眼胡僧猶未曉。時卍庵顏公首眾。與一千七百衲子。咸以偈餞其歸。且賀法門之得人也。馮公猶未之信。舟過無錫。問師。巖頭為渡子時婆生七子話。徑山稱道人會得。作如何會。師云。已上所供並是詣實。仍以偈明之。有以禮部僧牒無著師號為施者。師說偈受之。祝髮披緇克遂初志。紹興壬午年也。時張公安國守吳門。資壽虛席。張盡禮迎請。乃開堂于萬壽寺。拈香為大惠之嗣。提唱具于語錄。乾道六年七月十四日。集眾說偈畢撼之則已去矣。年七十六。全身葬于無錫軍將山東。紹定庚寅閏二月末。遷葬于平江虎丘之東北。庵曰達本。奉塔藏之。
(乙丑) 宋改開禧○金泰和五年。
佛祖歷代通載卷第二十 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第二十一
嘉興路大中祥符禪寺住持華亭念常集
大元
(一 乙丑) 太祖應天啟運聖武皇帝。是年征西夏。明年大會於斡難河。建九游之白
【現代漢語翻譯】 聲曰：『這老賊老賊！』遂呈頌云：『驀然筑著鼻頭，伎倆冰消瓦解。達磨（Bodhidharma）何必西來？二祖（指慧可，Bodhidharma的繼承人）枉施三拜。』更問：『如何若何？』一隊草賊大敗。惠亦以偈印之：『汝既悟活祖師意，一刀兩段直下了。臨機一一任天真，世出世間無剩少。我作此偈為證明，四聖六凡盡驚擾。碧眼胡僧猶未曉。』時卍庵顏公首眾，與一千七百衲子，咸以偈餞其歸，且賀法門之得人也。馮公猶未之信。舟過無錫，問師：『巖頭（Yantou）為渡子時婆生七子話，逕山（Jingshan）稱道人會得，作如何會？』師云：『已上所供並是詣實。』仍以偈明之。有以禮部僧牒無著師號為施者，師說偈受之：『祝髮披緇克遂初志，紹興壬午年也。』時張公安國守吳門，資壽虛席，張盡禮迎請，乃開堂于萬壽寺，拈香為大惠之嗣，提唱具于語錄。乾道六年七月十四日，集眾說偈畢撼之則已去矣，年七十六。全身葬于無錫軍將山東。紹定庚寅閏二月末，遷葬于平江虎丘之東北，庵曰達本，奉塔藏之。 (乙丑) 宋改開禧○金泰和五年。 佛祖歷代通載卷第二十 大正藏第 49 冊 No. 2036 佛祖歷代通載 佛祖歷代通載卷第二十一 嘉興路大中祥符禪寺住持華亭念常集 大元 (一 乙丑) 太祖應天啟運聖武皇帝。是年征西夏。明年大會於斡難河，建九游之白
【English Translation】 The voice said, 'This old thief, old thief!' Then he presented a verse, saying, 'Suddenly striking the nose, all tricks vanish like ice melting and tiles breaking. Why did Bodhidharma (達磨) need to come from the West? The Second Patriarch (二祖, referring to Huike, Bodhidharma's successor) wasted his three bows.' He further asked, 'How is it? How is it?' A band of grass bandits is utterly defeated. Hui also sealed it with a verse: 'Since you have understood the meaning of the living Patriarch, cut it straight in two. Respond to each situation with naturalness, nothing is left over in the mundane or supramundane. I write this verse as proof, startling all four sages and six realms. The blue-eyed barbarian monk still does not understand.' At that time, Wan'an Yan Gong led the assembly, along with one thousand seven hundred monks, all bidding him farewell with verses, and congratulating the Dharma gate on gaining a person. Feng Gong still did not believe it. When the boat passed Wuxi, he asked the master, 'Yantou's (巖頭) story of the old woman giving birth to seven children while ferrying people, and Jingshan's (徑山) claim that the Daoist understands it, how should it be understood?' The master said, 'All that has been offered above is the truth.' He further clarified it with a verse. Someone used a Ministry of Rites monk certificate with the title 'Wu Zhuo' as a gift. The master accepted it with a verse: 'Shaving the head and donning the robes fulfills the initial aspiration, in the year Renwu of Shaoxing.' At that time, Zhang An'guo was guarding Wumen, and Zishou was vacant. Zhang respectfully invited him, and he opened the hall at Wanshou Temple, burning incense as a successor to Dahui, with teachings recorded in the sayings. On the fourteenth day of the seventh month of the sixth year of Qiandao, he gathered the assembly, recited a verse, shook, and departed, at the age of seventy-six. His whole body was buried in the east of the Wuxi military general's mountain. At the end of the second lunar month of the Gengyin year of Shaoding, he was reburied northeast of Pingjiang Tiger Hill, in a hermitage called Daben, and enshrined in a pagoda. (Yichou) The Song dynasty changed to Kaixi ○ The Jin dynasty was in its fifth year of Taihe. Chronicle of the Buddha Ancestors Through the Ages, Volume 20 Taisho Tripitaka, Volume 49, No. 2036, Chronicle of the Buddha Ancestors Through the Ages Chronicle of the Buddha Ancestors Through the Ages, Volume 21 Compiled by Nianchang of Huating, Abbot of Dazhong Xiangfu Chan Temple on Jiaxing Road Great Yuan (One Yichou) Emperor Taizu Yingtian Qiyun Shengwu. In this year, he conquered Western Xia. The following year, he held a grand assembly on the Onan River and built the White of Nine Travels.
旗。共上尊號曰。
成吉思皇帝。都和林 觀夫
聖人出世。威靈氣焰。自天祐之。膺命立極。超今邁古。且以鳳凰在殼。渥洼墮地。猶自絕類離倫。矧我
太祖皇帝。處九五飛龍之位乎。故其丕祚鴻休。與天地相為終始也。
(丙寅) 西夏拓跋失都兒忽干順小子仁友之子乃仁宗侄也。是年五月立。在位六年。
(丁卯) 宋吳曦僭位於蜀。凡三十八日而安丙誅之。
(戊辰) 宋改嘉定○瑞像計二千二百年矣。
(己巳) 金國東海侯立改年大安。名允濟。世宗第七子。章宗無嗣。群臣奉遺詔立之。后為紇石烈執中所弒。在位四年。
(庚午) 旃檀瑞像至金國。十二年十月。迎赴上京禁庭供養○罷試經科。
(辛未) 大蒙古國號始建。
西夏神宗拓跋須蕃邸立。改年光定。夏人因大兵以金人不救。恨之遂叛。
(壬申) 金改重慶大兵至燕京。
(癸酉) 安南主李龍翰卒。子昊旵立。其國后為江南陳日照所有。而傳其子威晃。
金國宣宗。名珣。章宗庶兄。執中弒東海王而迎立之。以東海至寧元年九月即位。改年貞祐。在位十二年○八月大兵攻燕京。
(二) 嘉定六年十二月八日。天竺北峰講師入寂。名宗印。
【現代漢語翻譯】 現代漢語譯本： 立旗。共同尊稱他為：
'成吉思皇帝'（Genghis Emperor）。定都和林（Karakorum）。
觀察聖人出世，其威嚴靈氣，皆是上天庇佑。承受天命，建立極高的功業，超越古今。好比鳳凰還在蛋殼中，駿馬從渥洼池墮落到地上，仍然超凡脫俗。更何況我們的
太祖皇帝（Grand Ancestor Emperor），身處九五之尊的飛龍之位呢？所以他的偉大功業和美好福運，與天地同始同終。
(丙寅年) 西夏的拓跋失都兒忽干（Toba Shidurqurqan），是順小子仁友的兒子，也就是仁宗的侄子。這年五月即位，在位六年。
(丁卯年) 宋朝的吳曦在蜀地僭越稱帝，總共三十八天就被安丙誅殺了。
(戊辰年) 宋朝改年號為嘉定。據說瑞像已經有二千二百年了。
(己巳年) 金國的東海侯立（Prince of Donghai, Li）改年號為大安，名叫允濟（Yunji）。他是世宗的第七個兒子。章宗沒有兒子，群臣奉遺詔擁立他。後來被紇石烈執中（Heshelie Zhizhong）所殺。在位四年。
(庚午年) 旃檀瑞像（Zandan Buddha image）到達金國。十二年十月，迎到上京的禁庭供養。停止了考試經書的科目。
(辛未年) 大蒙古國的國號開始建立。
西夏的神宗拓跋須蕃邸（Toba Xufandi）即位。改年號為光定。夏人因為金人不來救援，怨恨他們，於是背叛了金國。
(壬申年) 金國改年號為重慶。蒙古大軍到達燕京。
(癸酉年) 安南的君主李龍翰（Li Longhan）去世。他的兒子李昊旵（Li Haochan）即位。他的國家後來被江南的陳日照（Chen Ruzhao）所有，並傳給了他的兒子陳威晃（Chen Weihuang）。
金國的宣宗，名叫珣（Xun），是章宗的庶兄。紇石烈執中（Heshelie Zhizhong）殺害了東海王（Prince of Donghai）而擁立他。以東海至寧元年九月即位，改年號為貞祐。在位十二年。八月，蒙古大軍攻打燕京。
(二) 嘉定六年十二月八日，天竺的北峰講師圓寂，法名宗印（Zongyin）。
【English Translation】 English version: They erected banners and together bestowed upon him the title:
'Genghis Emperor' (Chengjisihuangdi). He established his capital at Karakorum (He Lin).
Observing the advent of a sage, his awe-inspiring spiritual aura is bestowed by Heaven. Receiving the mandate and establishing supreme achievements, he surpasses both the past and the present. Just as a phoenix in its shell or a fine horse fallen from Wowa pool to the ground, they still transcend the ordinary. How much more so our
Grand Ancestor Emperor (Taizu huangdi), who occupies the exalted position of the flying dragon? Therefore, his great achievements and blessings are coexistent with the beginning and end of Heaven and Earth.
(Bingyin Year) Toba Shidurqurqan (Tuoba Shiduerhugan) of Western Xia, son of Shunxiao Renyou, and nephew of Emperor Renzong, ascended the throne in the fifth month of this year, reigning for six years.
(Dingmao Year) Wu Xi of the Song Dynasty usurped the throne in Shu, but was executed by An Bing after only thirty-eight days.
(Wuchen Year) The Song Dynasty changed the era name to Jiading. It is said that the auspicious image (ruixiang) has existed for two thousand two hundred years.
(Jisi Year) Prince of Donghai, Li (Donghai Hou Li) of the Jin Dynasty changed the era name to Da'an, and his personal name was Yunji (Yinji). He was the seventh son of Emperor Shizong. Emperor Zhangzong had no heir, so the ministers followed the posthumous edict and enthroned him. Later, he was assassinated by Heshelie Zhizhong (Heshelie Zhizhong). He reigned for four years.
(Gengwu Year) The Zandan Buddha image (Zhan Tan Ruixiang) arrived in the Jin Dynasty. In the tenth month of the twelfth year, it was welcomed to the imperial court in the capital for worship. The examination of classics was abolished.
(Xinwei Year) The state title of the Great Mongol Empire was first established.
Emperor Shenzong Toba Xufandi (Tuoba Xufandi) of Western Xia ascended the throne. He changed the era name to Guangding. The Xia people resented the Jin Dynasty for not sending reinforcements during the major war, and thus rebelled.
(Renshen Year) The Jin Dynasty changed the era name to Chongqing. The Mongol army arrived at Yanjing.
(Guiyou Year) The ruler of Annam, Li Longhan (Li Longhan), passed away. His son Li Haochan (Li Haochan) ascended the throne. His country was later taken over by Chen Ruzhao (Chen Ruzhao) of Jiangnan, who passed it on to his son Chen Weihuang (Chen Weihuang).
Emperor Xuanzong of the Jin Dynasty, named Xun (Xun), was the half-brother of Emperor Zhangzong. Heshelie Zhizhong (Heshelie Zhizhong) assassinated the Prince of Donghai (Donghai Wang) and enthroned him. He ascended the throne in the ninth month of the first year of Donghai Zining, and changed the era name to Zhenyou. He reigned for twelve years. In August, the Mongol army attacked Yanjing.
(Two) On the eighth day of the twelfth month of the sixth year of Jiading, the lecturer Beifeng (Beifeng Jiangshi) from Tianzhu passed away, and his Dharma name was Zongyin (Zongyin).
字元實。生鹽官陳氏。年十五具戒。謁竹庵觀公明教觀之旨。凡諸祖格言。必誦滿千遍。資教空延居座首。嘗著宗極論。事理各立一性之旨。印設九難。宗極為之義負通守蘇玭觀不二門。以文雖簡而昧其說。印撮示機要。玭即領解。白帥座請居正覺。颶風飄蕩。僅存藏殿。印守死不去。風為之止。未久玭亦召還。要印偕行曰。盍西還相與弘贊。居東二十七年。至是復反浙右。貳上竺講止觀。深砭學者支離名相之病。圍座挾策。主者以得士為忌。玄隱雷峰毛氏庵。問道者沓至。杜氏建普光一區。具禮迎之。禪講並行。法道益盛。適德藏來請印曰。肄業之地思報久矣。歷遷超果圓通北禪。道德之譽既行。土木之績亦就。海空英辭靈山。舉以自代。詔可。學徒五百咸服其道。宿弊為之一革。寧宗聞名召對便殿。上說。錫號惠行法師。以營觀室行化吳中。至松江謂其徒曰。吾化緣畢此。乃右脅而化。
(甲戌) 金於四月遷汴。求與大國和親○錦帥張智以郡降。尋叛。自號遼西王。改年大安。討平之○克燕京。
(乙亥) 世祖生於八月○大兵破潼關。
(丙子) 二月日蝕○川東西地震○黍州山崩。
(丁丑戊寅) 金改興定。七月日食。金兵犯光州。李玨等御之。漣水弓手李全自北歸。即李鐵槍
【現代漢語翻譯】 現代漢語譯本： 字元實（Zi Yuanshi），生於鹽官陳氏（Yanguan Chen），十五歲時受具足戒。他拜訪竹庵觀公（Zhu'an Guangong），學習明教觀（Mingjiao Guan）的宗旨。對於歷代祖師的格言，必定誦讀滿千遍。在資教空延寺（Zijiao Kongyan Temple）擔任座首。曾經著有《宗極論》（Zongji Lun），闡述事和理各自具有獨立自性的觀點，並設定九難來印證《宗極論》的意義。通守蘇玭（Su Pin）觀看『不二門』（Bu'ermen），認為文章雖然簡略但未能領會其中含義，字元實撮取要點加以開示，蘇玭隨即領悟理解。蘇玭向帥座稟告，請字元實住持正覺寺（Zhengjue Temple）。當時遭遇颶風，寺廟僅存藏殿，字元實誓死守護不去，風因此停止。不久，蘇玭也被召還，邀請字元實一同前往，說：『何不西還，共同弘揚佛法？』字元實在東部住了二十七年，此時又返回浙右（Zheyou），在上竺寺（Shangzhu Temple）講授止觀，深刻批判學者們支離破碎地研究名相的弊病。圍坐在周圍的人都帶著書本，主持者以得到賢士為忌憚。字元實隱居在雷峰毛氏庵（Leifeng Mao's Nunnery），前來問道的人絡繹不絕。杜氏（Du）建造了普光寺（Puguang Temple）一區，以隆重的禮節迎接他。禪修和講經並行，佛法日益興盛。恰逢德藏（Dezang）前來邀請字元實說：『過去學習的地方，思報恩情已經很久了。』字元實歷任超果寺（Chaoguo Temple）、圓通寺（Yuantong Temple）、北禪寺（Beichan Temple）的住持，道德聲譽已經遠播，土木建設也已完成。海空（Haikong）推舉字元實以自己的英辭靈山（Yingci Lingshan）的身份來代替自己，皇帝下詔允許。五百多名學徒都信服他的道行，過去的弊端因此得到革新。寧宗（Ningzong）皇帝聽聞他的名聲，在便殿召見，字元實向上進言。皇帝賜號『惠行法師』（Huixing Fashi），讓他到吳中（Wuzhong）一帶營建觀室，弘揚佛法。到達松江（Songjiang）時，他對他的弟子們說：『我的教化因緣到此結束了。』於是右脅臥倒而圓寂。
（甲戌年）金朝在四月遷都到汴梁（Bianliang），尋求與大國和親。錦州（Jinzhou）的將領張智（Zhang Zhi）以郡投降，不久又反叛，自稱遼西王（Liaoxi Wang），改年號為大安（Da'an），后被平定。
（乙亥年）世祖（Shizu）出生於八月。大兵攻破潼關（Tongguan）。
（丙子年）二月發生日食。川東西（Chuan Dongxi）發生地震。黍州（Shuzhou）發生山崩。
（丁丑年、戊寅年）金朝改年號為興定（Xingding）。七月發生日食。金兵侵犯光州（Guangzhou），李玨（Li Jue）等人抵禦他們。漣水（Lianshui）的弓箭手李全（Li Quan）從北方歸來，就是李鐵槍（Li Tieqiang）。
【English Translation】 English version: Zi Yuanshi (字元實), born into the Chen family of Yanguan (鹽官), received full ordination at the age of fifteen. He visited Zhu'an Guanggong (竹庵觀公) to study the principles of Mingjiao Guan (明教觀). He recited the sayings of past patriarchs at least a thousand times each. He served as the head of the Zixiao Kongyan Temple (資教空延寺). He once wrote 'Treatise on the Ultimate Principle' (宗極論), expounding the view that phenomena and principle each have independent self-nature, and set up nine difficulties to verify the meaning of the 'Treatise on the Ultimate Principle'. The prefect Su Pin (蘇玭) viewed the 'Non-Dual Gate' (不二門), considering the writing concise but failing to grasp its meaning. Zi Yuanshi extracted the key points and explained them, and Su Pin immediately understood. Su Pin reported to the commander and requested Zi Yuanshi to reside at Zhengjue Temple (正覺寺). At that time, a hurricane struck, and only the scripture hall remained. Zi Yuanshi vowed to protect it and refused to leave, so the wind stopped. Soon after, Su Pin was also recalled and invited Zi Yuanshi to go with him, saying, 'Why not return west and promote the Dharma together?' Zi Yuanshi lived in the east for twenty-seven years, and now returned to Zheyou (浙右), lecturing on 'Cessation and Contemplation' (止觀) at Shangzhu Temple (上竺寺), deeply criticizing the fragmented study of terminology by scholars. Those sitting around him all carried books, and the host was wary of gaining virtuous men. Zi Yuanshi lived in seclusion at Leifeng Mao's Nunnery (雷峰毛氏庵), and those who came to inquire about the Way came in droves. The Du family (杜) built an area for Puguang Temple (普光寺) and welcomed him with grand ceremonies. Chan practice and sutra lectures were carried out in parallel, and the Dharma flourished. Coincidentally, Dezang (德藏) came to invite Zi Yuanshi, saying, 'I have long wanted to repay the kindness of the place where I studied in the past.' Zi Yuanshi successively served as abbot of Chaoguo Temple (超果寺), Yuantong Temple (圓通寺), and Beichan Temple (北禪寺). His moral reputation had spread far and wide, and the construction of the temples was completed. Haikong (海空) recommended Zi Yuanshi to replace himself as Yingci Lingshan (英辭靈山), and the emperor issued an edict allowing it. More than five hundred students all believed in his Way, and the past malpractices were reformed. Emperor Ningzong (寧宗) heard of his fame and summoned him to an audience in the side hall, where Zi Yuanshi made his recommendations. The emperor bestowed the title 'Dharma Master Huixing' (惠行法師) and allowed him to build meditation halls and promote the Dharma in the Wuzhong (吳中) area. When he arrived in Songjiang (松江), he said to his disciples, 'My karmic connection for teaching ends here.' Then he passed away lying on his right side.
(Jiaxu Year) In the fourth month, the Jin dynasty moved its capital to Bianliang (汴梁), seeking peace through marriage with a great power. Zhang Zhi (張智), the general of Jinzhou (錦州), surrendered with the prefecture, but soon rebelled, proclaiming himself King of Liaoxi (遼西王) and changing the reign name to Da'an (大安). He was later pacified.
(Yihai Year) Emperor Shizu (世祖) was born in the eighth month. The great army broke through Tongguan (潼關).
(Bingzi Year) A solar eclipse occurred in the second month. An earthquake occurred in Chuan Dongxi (川東西). A mountain collapsed in Shuzhou (黍州).
(Dingchou Year, Wuyin Year) The Jin dynasty changed the reign name to Xingding (興定). A solar eclipse occurred in the seventh month. Jin troops invaded Guangzhou (光州), and Li Jue (李玨) and others resisted them. Li Quan (李全), an archer from Lianshui (漣水), returned from the north, who was Li Tieqiang (李鐵槍).
也。詔以為京東路總管。
(庚辰) 禪宗聯燈錄成。
(辛巳) 金國五月日食。
(壬午) 大兵自回鶻征西夏。
(癸未) 西夏拓跋德仁。是年九月立。改年乾定。
金國改元光。九月日食○宋行經界田糧。
(乙酉) 宋理宗盷立。改寶慶元年。初名與。莒榮王希瓐之子。太祖十世孫也。寧宗子多而不育。鞠宗室子詢。立為太子。薨。初皇從弟沂靖惠王柄無子。嘗以宗室子。賜名貴和。為之後。及失太子詢。遂立貴和為皇子。賜名竑。封濟國公竑惠而輕。嘗疾史彌遠專權。謂異日不可容。彌遠聞而惡之。故陰為之計。與莒幼不好。弄群兒聚嬉輒獨登高坐不動。長上指以語兒曰。汝曹不效此人。恰一大王相似。群兒每羅拜其下。遂有趙大王之號。彌遠物色得之。嘗取應得舉矣。特旨補官。竑既為寧宗子。遂以與莒為沂王。后賜名貴誠。除邵州防禦使。寧宗大漸。乃白中宮。以貴誠為皇子。改名盷宣遺詔即位。進竑為濟陽郡王。出判寧國府。恭聖楊后聽政。事定然後徹簾。壽六十一。
金國改正大名守緒。宣宗第三子。性寬仁和。嗜書博學。是年立。至癸巳年歸德府絕糧。六月奔蔡。八月南北兵夾攻。甲午正月禪位於後主麟。閉閣自經國亡。
(丙戌) 西
{ "translations": [ '也。朝廷下詔任命他為京東路總管。', '（庚辰年）《禪宗聯燈錄》編成。', '（辛巳年）金國五月發生日食。', '（壬午年）蒙古大軍從回鶻出發征討西夏。', '（癸未年）西夏拓跋德仁（姓名）。於該年九月即位，改年號為乾定。', '金國改年號為正大。九月發生日食。宋朝開始丈量土地，徵收田賦。', '（乙酉年）宋理宗趙盷（姓名）即位，改年號為寶慶元年。他最初名叫趙與莒（姓名），是莒榮王趙希瓐（爵位+姓名）的兒子，宋太祖趙匡胤（姓名）的十世孫。宋寧宗趙擴（姓名）的兒子很多但都沒有養活。於是收養了宗室子趙詢（姓名），立為太子。趙詢去世。當初，皇帝的從弟沂靖惠王趙柄（爵位+姓名）沒有兒子，曾經把宗室子賜名趙貴和（姓名），作為他的後嗣。等到失去了太子趙詢，就立趙貴和為皇子，賜名趙竑（姓名），封為濟國公。趙竑為人聰慧但輕浮，曾經厭惡史彌遠（姓名）專權，說將來不能容忍他。史彌遠聽說了很厭惡他，所以暗中為之籌劃。趙與莒小時候不合羣，和一群孩子聚在一起玩耍時，總是獨自登上高處坐著不動。年長的人指著他告訴孩子們說，你們這些人不學學這個人，恰像一個大王的樣子。孩子們每次都羅列跪拜在他的下面，於是有了趙大王的稱號。史彌遠訪求物色得到了他。曾經要參加應試科舉了，被特旨補官。趙竑既然成爲了寧宗的兒子，於是讓趙與莒作為沂王趙柄的後嗣。後來賜名趙貴誠（姓名），授邵州防禦使。寧宗病危，於是稟告中宮，立趙貴誠為皇子，改名趙盷（姓名），宣佈遺詔即位。進封趙竑為濟陽郡王，出京判寧國府。恭聖楊皇后（謚號+姓氏）垂簾聽政，事情安定后才撤簾。享年六十一歲。', '金國改年號為正大，皇帝名為完顏守緒（姓名）。他是金宣宗完顏珣（姓名）的第三個兒子，性格寬厚仁和，喜歡讀書，博學多才。於該年即位。到癸巳年，歸德府斷糧。六月逃奔蔡州。八月南北兩軍夾擊。甲午年正月，禪位於後主完顏麟（姓名），在宮中上吊自盡，金國滅亡。', '（丙戌年）西' ], "english_translations": [ 'He was then appointed as the Chief Administrator of the Jingdong Circuit by imperial decree.', '(Gengchen Year) The \'Records of the Lamp, a Zen Compilation\' was completed.', '(Xinsi Year) A solar eclipse occurred in the Jin Dynasty in the fifth month.', '(Renwu Year) The Mongol army set out from Uyghur to campaign against Western Xia.', '(Guiwei Year) Tuoba Deren (name) of Western Xia ascended the throne in the ninth month of this year and changed the reign title to Qian Ding.', 'The Jin Dynasty changed the reign title to Zhengda. A solar eclipse occurred in the ninth month. The Song Dynasty began surveying land and collecting land taxes.', '(Yiyou Year) Emperor Lizong Zhao Yun (name) of the Song Dynasty ascended the throne and changed the reign title to Baoqing, year one. His original name was Zhao Yuju (name), the son of Prince Rong of Ju, Zhao Xilu (title + name), and the tenth-generation descendant of Emperor Taizu Zhao Kuangyin (name). Emperor Ningzong Zhao Kuo (name) had many sons, but none survived. Therefore, he adopted Zhao Xun (name), a member of the imperial clan, and made him crown prince. Zhao Xun passed away. Initially, the emperor\'s cousin, Prince Yijinghui Zhao Bing (title + name), had no son and had once bestowed the name Zhao Guihe (name) upon a member of the imperial clan to be his heir. When Crown Prince Zhao Xun was lost, Zhao Guihe was made an imperial son and given the name Zhao Hong (name), and enfeoffed as Duke of Ji. Zhao Hong was intelligent but frivolous and resented Shi Miyuan\'s (name) monopoly of power, saying that he would not tolerate him in the future. Shi Miyuan heard this and disliked him, so he secretly plotted against him. Zhao Yuju was unsociable as a child, and when playing with a group of children, he would always climb up high and sit still. An elder pointed at him and told the children, \'You should all learn from this person, who looks just like a great king.\' The children would always kneel and bow before him, and thus he was given the title of \'King Zhao\'. Shi Miyuan sought him out and found him. He was about to take the imperial examination when he was specially appointed to an official position. Since Zhao Hong had become Emperor Ningzong\'s son, Zhao Yuju was made the heir of Prince Yi Zhao Bing. Later, he was given the name Zhao Guicheng (name) and appointed as the Defender-in-chief of Shaozhou. When Emperor Ningzong was critically ill, he informed the Empress, and Zhao Guicheng was made an imperial son, renamed Zhao Yun (name), and ascended the throne according to the will. Zhao Hong was promoted to Prince of Jiyang and sent out of the capital to govern Ningguo Prefecture. Empress Yang (posthumous title + surname) listened to state affairs behind a screen, and only removed the screen after things had settled down. He lived to be sixty-one years old.', 'The Jin Dynasty changed the reign title to Zhengda, and the emperor\'s name was Wanyan Shouxu (name). He was the third son of Emperor Xuanzong Wanyan Xun (name) of the Jin Dynasty, and was kind, benevolent, fond of reading, and erudite. He ascended the throne in this year. By the year Guisi, Guide Prefecture ran out of food. In the sixth month, he fled to Caizhou. In the eighth month, the northern and southern armies attacked from both sides. In the first month of the year Jiawu, he abdicated the throne to the last ruler, Wanyan Lin (name), and hanged himself in the palace. The Jin Dynasty fell.', '(Bingxu Year) West' ] }
夏拓跋德仁七月卒。次清平郡王立。在位一年。
(丁亥) 太祖以丙戌春至西夏。一歲盡克其城。是年十月廿七滅夏 上年六十矣。西夏凡一十二主。始繼遷以太平興國壬午起兵夏臺。訖今寶慶丁亥國滅。共二百四十六年。元昊于景祐甲戌自創偽朔僭帝號者。一百九十四年。
(戊子) 宋改紹定元年。
(辛卯) 太宗皇帝即位。
(壬辰) 太祖次四子統王師破汴。金主遷蔡。金臣崔立降。大朝遣使過宋。議夾攻金。
(癸巳) 金改天興。
(甲午) 宋改端平元年○滅金。右金九主一百二十三年。
(乙未) 抄數中原戶計 ○宋天狗星墜淮安軍金棠縣。其聲如雷。三州之人皆聞之。及觀則為紅色碎石。或以為兵戈之兆○詔集議出度牒。收四介會子。
(丙申) 分封諸王。上親總兵征回回國歸附○宋失四川。
(丁酉) 宋改嘉熙。
(己亥) 詔諭高麗○宋十月虹見。
(庚子) 宋京師地震。白氣亙天。旱蝗。江浙福建旱都城大荒。饑者奪食于路。市中殺人以賣。日未晡路無行者。
(辛丑) 二月三日大赦天下○宋改淳祐。
(丙午) 定宗皇帝即位。
(庚戌) 大朝滅遼東高麗。
(三 辛亥
) 憲宗皇帝即位。
世尊示滅二千二百年矣。
(癸丑) 宋改寶祐元年○大兵伐川蜀。
(四 丙辰丁巳) 抄數遼東戶計○宋撥官誥度牒。收換楮弊毀之。有元慶壽海云大士遷化。名印簡。山西之嵐谷寧遠人。俗宋氏。微子之後。父慈善信服鄉里。里人稱為虛靜先生。母金源王氏。祖世奉佛不仕。師生於金之泰和壬戌十二月望。人品恢偉童幼神悟。七歲親授以孝經開宗明義章。乃曰。開者何宗。明者何義。親驚異。知非塵勞中人。攜見傅戒顏公。顏欲觀其根氣。授以草菴歌。至壞與不壞主元在。師問曰。主在何處。顏曰。何主也。師曰。離壞不壞者。曰此客也。師曰。主聻顏。吟吟而已。乃得禮中觀沼公為師。八歲受三歸五八十善戒法。師方十一蒙豫王恩賜納具。有洪彥上座。問師曰。子今受大戒了。緣何作小僧。師曰。緣僧小故。戒說大也。試問上座戒老耶小耶。曰我身則老。語未終師大聲曰。休生分別。一日上座教僧去師背上拍一下。待回首乃豎指示之。僧如教拍師背。師便豎一指。僧回舉似上座。座奇之。師年十二。中觀聽師參問誨之曰。汝所欲者文字語言耳。向去皆止之。唯身心若枯木死灰。今時及盡。功用純熟悟解真實。大死一場。休有餘氣。到那時節。瞥然自肯方與吾相見。師
【現代漢語翻譯】 現代漢語譯本：憲宗皇帝即位。 世尊示寂已經兩千二百年了。 (癸丑年) 宋朝改年號為寶祐元年。蒙古大軍攻打四川。 (四年，丙辰年、丁巳年) 抄錄遼東的戶口統計。宋朝撥出官職憑證和度牒，回收並銷燬舊的紙幣。有元慶壽海云大士圓寂，法名印簡，是山西嵐谷寧遠人，俗姓宋，是微子的後代。他的父親樂善好施，深受鄉里敬佩，鄉里人稱他為虛靜先生。母親是金源王氏，祖上世代信奉佛教，不願做官。大師出生于金朝泰和壬戌年十二月十五，品格高尚，從小就很有悟性。七歲時，父親親自教他《孝經》的開宗明義章，大師問道：『開宗是什麼？明義是什麼？』父親感到非常驚訝，知道他不是普通人，於是帶他去見傅戒顏公。顏公想看看他的根器，就教他唱草菴歌，唱到『壞與不壞主元在』時，大師問道：『主在何處？』顏公說：『什麼主？』大師說：『離開壞與不壞的那個。』顏公說：『這是客。』大師說：『主呢？』顏公只是吟唱不語。於是大師拜中觀沼公為師，八歲時受了三歸五戒和八十善戒。大師十一歲時，蒙豫王的恩賜得以出家。有洪彥上座問大師：『你現在受了大戒，為什麼還做小和尚？』大師說：『因為僧人小，所以戒才顯得大。請問上座，戒是老還是小呢？』洪彥上座說：『我身則老。』話還沒說完，大師大聲說：『休生分別！』有一天，上座教一個僧人去拍大師的背一下，等大師回頭就豎起手指。僧人照做了，大師也豎起一指。僧人回去告訴上座，上座感到很驚奇。大師十二歲時，中觀聽大師參問，教誨他說：『你想要的只是文字語言，以後都要停止這些。只有身心像枯木死灰一樣，現在就要用盡全力，功夫純熟，才能真正領悟。要經歷一場徹底的死亡，不留一絲餘氣，到那時，忽然自己領悟了，才能與我相見。』大師
【English Translation】 English version: Emperor Xianzong ascended the throne. The World Honored One had passed into Nirvana for two thousand two hundred years. (Gui Chou Year) The Song Dynasty changed its era name to Baoyou 1st year. The Mongol army attacked Sichuan. (Year 4, Bingchen Year, Dingsi Year) A census of the households in Liaodong was taken. The Song Dynasty allocated official certificates and monastic certificates, and recalled and destroyed the old paper money. The great monk Yuan Qingshou Haiyun passed away, with the Dharma name Yin Jian. He was a native of Langu Ningyuan in Shanxi Province, with the surname Song, a descendant of Wei Zi. His father was charitable and respected by the villagers, who called him Mr. Xujing. His mother was from the Jin Dynasty Wang family, and his ancestors had been Buddhists for generations and unwilling to serve as officials. The master was born on the fifteenth day of the twelfth month of the Renxu year of the Taihe era of the Jin Dynasty. He was of noble character and had great understanding from a young age. At the age of seven, his father personally taught him the opening chapter of the 'Classic of Filial Piety', and the master asked: 'What is the opening? What is the meaning?' His father was very surprised and knew that he was no ordinary person, so he took him to see Fu Jie Yan Gong. Yan Gong wanted to see his potential, so he taught him to sing the Cao'an Song. When he sang 'Decay and non-decay, the master is present', the master asked: 'Where is the master?' Yan Gong said: 'What master?' The master said: 'The one who is apart from decay and non-decay.' Yan Gong said: 'This is the guest.' The master said: 'What about the master?' Yan Gong just chanted and said nothing. So the master took Zhongguan Zhao Gong as his teacher, and at the age of eight he received the Three Refuges, the Five Precepts, and the Eighty Good Precepts. When the master was eleven years old, he was granted permission to become a monk by the grace of Prince Yu. There was an elder monk Hongyan who asked the master: 'Now that you have received the great precepts, why are you still a small monk?' The master said: 'Because the monk is small, the precepts seem large. May I ask the elder monk, are the precepts old or small?' Elder Hongyan said: 'My body is old.' Before he finished speaking, the master said loudly: 'Stop creating distinctions!' One day, the elder monk told a monk to pat the master on the back, and when the master turned around, to raise a finger. The monk did as he was told, and the master also raised a finger. The monk went back and told the elder monk, who was very surprised. When the master was twelve years old, Zhongguan listened to the master's questions and taught him: 'What you want is just words and language, and you must stop these in the future. Only when the body and mind are like withered wood and dead ashes, and you use all your strength now, and your kung fu is pure, can you truly understand. You must experience a complete death, without leaving a trace of breath, and then, suddenly you will understand yourself, and then you can meet me.' The master
受教習定。一日扶中觀行。觀曰。法燈禪師道看他家事忙。且道承誰力。汝作么生會。師將中觀手一掣。觀曰。這野狐精。師曰。喏喏。觀曰。戒須別參。師年十三。時成吉思皇帝征伐天下。師在寧遠。于城陷之際。稠人中親面聖顏。俾師斂髻。師告曰。若從國儀則失僧相也。蒙旨如故。自此僧有不同俗民之異也。師年十八。天兵再下。太師國王領兵取嵐城。四眾逃難解散。師侍中觀如故。觀曰。吾迫桑榆。女方富有春秋。今此玉石俱焚。子宜逃生去。師泣曰。因果無差。死生有命。安可離師而求脫免乎。縱或得脫。亦非仁子之心也。老人察師誠確。囑師曰。子向去朔漠有大因緣。吾與子俱北渡矣。明日城降。有清樂元帥史公天澤義州元帥李公七哥者。見師氣宇非常。問曰。爾是何人。師曰。我沙門也。史曰。食肉否。師曰。何肉。史曰。人肉師曰。人非獸也。虎豹尚不相食。況人乎。史曰。今日兵刃之下。爾亦能不傷乎師曰。必仗其外護者。公喜甚。李帥問曰。爾既為僧。禪耶教耶。師曰。禪教乃僧之羽翼也。如國之用人。必須文武兼濟。李曰。然則必也從何而住。師曰。二俱不住。李曰。爾何人也。師曰。佛師。復曰。吾親教中觀。亦在於此。二公見師年幼無所畏懼應對不凡。即與住見中觀。二公聞中觀教誨諄諄
【現代漢語翻譯】 現代漢語譯本 受教習定時，一日輔佐中觀修行。中觀問道：『法燈禪師說道，看他家事忙，且說憑藉誰的力量？你如何理解？』 禪師一把抓住中觀的手。中觀說：『這野狐精！』 禪師說：『是，是。』 中觀說：『戒律需要另外參悟。』 禪師十三歲時，成吉思汗皇帝征伐天下。禪師在寧遠，在城池陷落之際，于眾人之中親眼見到皇帝。皇帝命禪師蓄髮。禪師稟告說：『如果遵從國家禮儀，就會失去僧人的形象。』 皇帝恩準保持原樣。從此僧人有了和普通百姓不同的地方。禪師十八歲時，天兵再次攻下。太師國王率兵攻取嵐城，僧眾四處逃難解散。禪師依舊侍奉中觀。中觀說：『我已年老體衰，你正值青春年華。如今這裡玉石俱焚，你應該逃生去。』 禪師哭泣著說：『因果不會有差錯，生死自有天命。怎麼可以離開老師而求得脫身呢？即使能夠逃脫，也不是仁義之子的行為。』 老人察覺禪師心意真誠堅定，囑咐禪師說：『你將來在朔漠有大的因緣。我與你一同北渡吧。』 第二天城池投降。有清樂元帥史公天澤、義州元帥李公七哥，見禪師氣宇不凡，問道：『你是什麼人？』 禪師說：『我是沙門（出家修道的人）。』 史公說：『吃肉嗎？』 禪師說：『什麼肉？』 史公說：『人肉。』 禪師說：『人不是野獸。虎豹尚且不互相殘食，何況是人呢？』 史公說：『今日兵刃之下，你也能不受傷害嗎？』 禪師說：『必定仰仗佛菩薩的護佑。』 史公非常高興。李元帥問道：『你既然是僧人，修禪宗還是教宗？』 禪師說：『禪宗和教宗是僧人的雙翼。如同國家用人，必須文武兼備。』 李元帥說：『那麼你住在哪裡？』 禪師說：『哪裡都不住。』 李元帥說：『你是什麼人？』 禪師說：『佛的老師。』 又說：『我親近教導我的中觀，也在這裡。』 兩位元帥見禪師年幼無所畏懼，應對不凡，就讓他和中觀住在一起。兩位元帥聽中觀的教誨，非常誠懇。
【English Translation】 English version He received instruction in samadhi. One day, he assisted Zhongguan in his practice. Zhongguan asked, 'Zen Master Fadeng said, 'Seeing how busy he is with his family affairs, whose power is he relying on?' How do you understand this?' The Zen master grabbed Zhongguan's hand. Zhongguan said, 'This wild fox spirit!' The Zen master replied, 'Yes, yes.' Zhongguan said, 'The precepts must be studied separately.' The Zen master was thirteen years old when Emperor Genghis Khan conquered the world. The Zen master was in Ningyuan, and during the fall of the city, he personally saw the emperor among the crowd. The emperor ordered the Zen master to grow his hair. The Zen master reported, 'If I follow the national customs, I will lose my monastic appearance.' The emperor granted his request to remain as he was. From then on, monks were different from ordinary people. The Zen master was eighteen years old when the heavenly army descended again. Grand Preceptor King led troops to capture Lancheng, and the four assemblies fled and dispersed. The Zen master still served Zhongguan. Zhongguan said, 'I am approaching my twilight years, while you are in the prime of your youth. Now that jade and stone will be burned together here, you should flee for your life.' The Zen master wept and said, 'Cause and effect are unerring, and life and death are destined. How can I leave my teacher and seek escape? Even if I could escape, it would not be the act of a benevolent son.' The old man observed the Zen master's sincerity and steadfastness and instructed him, 'You will have great karmic connections in the northern deserts in the future. I will cross north with you.' The next day, the city surrendered. There was General Shi Gong Tianze of Qing Le and General Li Gong Qige of Yizhou, who saw that the Zen master's demeanor was extraordinary and asked, 'Who are you?' The Zen master said, 'I am a Shramana (a wandering ascetic).' General Shi said, 'Do you eat meat?' The Zen master said, 'What meat?' General Shi said, 'Human meat.' The Zen master said, 'Humans are not beasts. Even tigers and leopards do not eat each other, let alone humans.' General Shi said, 'Under the swords and weapons of today, can you also avoid injury?' The Zen master said, 'I must rely on the protection of the Buddhas and Bodhisattvas.' General Shi was very pleased. General Li asked, 'Since you are a monk, do you practice Zen or Doctrine?' The Zen master said, 'Zen and Doctrine are the wings of a monk. Just as a country employs people, it must have both civil and military talents.' General Li said, 'Then where do you reside?' The Zen master said, 'I do not reside anywhere.' General Li said, 'Who are you?' The Zen master said, 'A teacher of the Buddha.' He added, 'Zhongguan, who personally teaches me, is also here.' The two generals saw that the Zen master was young and fearless, and his responses were extraordinary, so they allowed him to live with Zhongguan. The two generals listened to Zhongguan's teachings with great sincerity.
。乃大喜曰。果然有是父有是子也。於是禮中觀為師。與師結為金石友。國王將中觀及師分撥直隸。成吉思皇帝載中觀于黃犢輕車。師親執御。日營采汲。經年至赤城。舍于郎中張公宅。使臣太速不花並麻賴。傅成吉思皇帝聖旨道與摩花理國王。爾使人來說底老長老小長老。實是告天的人。好與衣糧養活者教做頭兒。多收拾那般人在意。告天不揀阿誰。休欺負交達里罕行者。是時國王奉詔大加恩賜。延居興安香泉院。國王署中觀慈雲正覺大禪師。師寂照英悟大師。所需皆官給。小長老之名自此始。十九中觀將示寂。有羽客楊至慎求頌。老人俾執筆代書。偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。客曰。師幾時行。老人曰。三日後。時五月廿七日也。至六月初一。果無疾而寂。師哀毀過禮。阇維收頂骨舍利供養。建塔于府之西北隅。師罄所有為設齋。唯乞食看塔。一夜聞空中有聲召師名。師瞥然有省。乃遷入三峰道院。復聞人告曰。大事將成。行矣毋滯此。黎明策杖之燕。過鬆鋪值雨。宿于巖下。因擊火大悟。自捫面曰。今日始知眉橫鼻直。通道天下老和上不寐語。明日至景州見本無玄和上。問從何所來。師曰。云收幽谷。曰何處去。師曰。月照長松。玄點首曰。孟八郎。便恁么去也
。師諾諾趨出。過洵州遇宿儒張子真。問上人何不安住。師曰。河裡無魚市上取。先是中觀臨終時。師問。中觀曰。某甲當依何人了此大事。觀囑曰。賀八十去。師既入燕。至大慶壽寺。乃省前讖。於是徑謁中和老人璋公。中和先一夕。夢一異僧策杖徑趨方丈踞師子座。既明謂知客曰。今日但有旦過。當令來見老僧。及晚師至引見。中和笑曰。此衲子乃夜來所夢者。師便問曰。某甲不來而來。作么生相見。壽曰。參須實參。悟須實悟。莫打野榸。師曰。某甲因擊火迸散。乃知眉橫鼻直。壽曰。吾此處別。師曰。如何表信。壽曰。牙是一口骨。耳是兩邊皮。師曰。將謂別有。壽曰。錯。師喝曰。草賊大敗。壽休去日壽舉臨濟兩堂首座齊下喝。僧問濟。還有賓主也無。濟曰。賓主歷然汝作么生會。師曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。壽曰。汝只得其機不得其用。師便掀禪床。壽曰。路途之樂。終未到家。師與一掌曰。精靈千載野狐魅。看破如今不直錢。壽打一拂子曰。汝只得其用不得其體。師進前曰。青山聳寒色。月照一溪云。壽曰。汝只得其體不得其智。師曰。流水自西東。落花無向背。壽曰。汝雖善語言三昧。要且沒交涉。師豎起拳復拍一拍。當時丈室震動。壽曰。如是如是。師拂袖便出。明
【現代漢語翻譯】 那位禪師應聲應諾，然後離開。他路過洵州，遇到一位博學的隱士張子真。張子真問：『上人為何不安住呢？』禪師說：『河裡沒有魚，只能到市場上去取。』先前，中觀臨終時，禪師問：『我應當依靠何人才能了結這件大事？』中觀囑咐說：『去找賀八十。』禪師到了燕地，來到大慶壽寺，這才明白了之前的預兆。於是直接去拜見中和老人璋公（中和老人璋公，一位德高望重的禪師）。中和（中和老人璋公）在前一天晚上，夢見一位奇異的僧人拄著枴杖徑直走向方丈，佔據了獅子座。天亮后，他對知客說：『今天只要有來訪者，一定要讓他來見老僧。』到了晚上，禪師到達，被引見。中和（中和老人璋公）笑著說：『這位衲子就是昨晚我夢見的人。』禪師便問：『我不來而來，要如何相見？』中和（中和老人璋公）說：『參禪要實實在在地參，悟道要實實在在地悟，不要耍花招。』禪師說：『我因為擊石迸火而開悟，才知道眉毛是橫的，鼻子是直的。』中和（中和老人璋公）說：『我這裡與別處不同。』禪師說：『如何才能表明你的特別之處呢？』中和（中和老人璋公）說：『牙齒是一口骨頭，耳朵是兩邊面板。』禪師說：『我以為有什麼特別的。』中和（中和老人璋公）說：『錯了。』禪師大喝一聲：『草寇大敗！』中和（中和老人璋公）休息去了。中和（中和老人璋公）舉起臨濟宗兩堂的首座一起大喝。有僧人問臨濟（臨濟，指臨濟義玄禪師）：『還有賓主之分嗎？』臨濟（臨濟義玄禪師）說：『賓主分明，你如何理解？』禪師說：『打破秦時的鏡子，磨尖上古的錐子。龍飛到霄漢之外，何必再用錘子敲打。』中和（中和老人璋公）說：『你只得到了它的機巧，沒有得到它的作用。』禪師便掀翻禪床。中和（中和老人璋公）說：『路途上的快樂，終究沒有到家。』禪師給了他一掌說：『精靈千年的野狐魅，看破瞭如今一文不值。』中和（中和老人璋公）打了一下拂塵說：『你只得到了它的作用，沒有得到它的本體。』禪師上前說：『青山聳立著寒冷之色，月光照耀著一溪的云。』中和（中和老人璋公）說：『你只得到了它的本體，沒有得到它的智慧。』禪師說：『流水自西向東流，落花沒有方向。』中和（中和老人璋公）說：『你雖然善於語言三昧，但終究沒有交涉。』禪師豎起拳頭又拍了一下，當時丈室震動。中和（中和老人璋公）說：『如是如是。』禪師拂袖便出，天亮了。
【English Translation】 The master respectfully acknowledged and departed. Passing through Xunzhou, he encountered the erudite recluse Zhang Zizhen. Zhang Zizhen asked: 'Why does the venerable one not settle down?' The master replied: 'If there are no fish in the river, one must fetch them from the market.' Previously, when Zhongguan (Zhongguan, a Zen master) was dying, the master asked: 'Upon whom should I rely to resolve this great matter?' Zhongguan instructed: 'Go to He Bashi.' Upon arriving in Yan, the master reached Daqingshou Temple, and then understood the previous omen. Thereupon, he directly visited the old man Zhonghe Zhang Gong (Zhonghe Zhang Gong, a highly respected Zen master). The night before, Zhonghe (Zhonghe Zhang Gong) dreamt of an extraordinary monk striding directly to the abbot's room, occupying the lion's seat. At dawn, he said to the guest prefect: 'Today, if there are any visitors, be sure to have them come to see this old monk.' In the evening, the master arrived and was introduced. Zhonghe (Zhonghe Zhang Gong) smiled and said: 'This monk is the one I dreamt of last night.' The master then asked: 'I come without coming, how should we meet?' Zhonghe (Zhonghe Zhang Gong) said: 'Practice Zen earnestly, awaken genuinely, do not play tricks.' The master said: 'Because of striking a stone and scattering sparks, I realized that eyebrows are horizontal and the nose is vertical.' Zhonghe (Zhonghe Zhang Gong) said: 'This place of mine is different.' The master said: 'How can you show your distinctiveness?' Zhonghe (Zhonghe Zhang Gong) said: 'Teeth are a mouthful of bone, ears are skin on both sides.' The master said: 'I thought there was something special.' Zhonghe (Zhonghe Zhang Gong) said: 'Wrong.' The master shouted: 'The bandit army is utterly defeated!' Zhonghe (Zhonghe Zhang Gong) went to rest. Zhonghe (Zhonghe Zhang Gong) raised both chief seats of the Linji sect and shouted together. A monk asked Linji (Linji, referring to Zen Master Linji Yixuan): 'Is there still a distinction between guest and host?' Linji (Linji Yixuan) said: 'The guest and host are clear, how do you understand it?' The master said: 'Break the mirror of the Qin dynasty, sharpen the ancient awl. The dragon flies beyond the heavens, why bother to hammer it further?' Zhonghe (Zhonghe Zhang Gong) said: 'You only obtained its skill, not its function.' The master then overturned the Zen bed. Zhonghe (Zhonghe Zhang Gong) said: 'The joy of the journey, after all, has not reached home.' The master gave him a palm strike, saying: 'A thousand-year-old fox spirit, seen through now is worthless.' Zhonghe (Zhonghe Zhang Gong) struck with a whisk, saying: 'You only obtained its function, not its essence.' The master stepped forward and said: 'Green mountains tower with cold color, the moon illuminates a stream of clouds.' Zhonghe (Zhonghe Zhang Gong) said: 'You only obtained its essence, not its wisdom.' The master said: 'The flowing water goes from west to east, falling flowers have no direction.' Zhonghe (Zhonghe Zhang Gong) said: 'Although you are skilled in the samadhi of language, ultimately there is no connection.' The master raised his fist and clapped it once, and the abbot's room shook at that moment. Zhonghe (Zhonghe Zhang Gong) said: 'Thus, thus.' The master flicked his sleeves and left, and it was dawn.
日命師掌書記。自此中和復以向上鉗槌差別關楗種種辯驗。師以無礙辯才應答皆契。其悟解精明度越前輩。壽一日謂師曰。汝今已到大安樂之地。宜善護持。吾有如來正法眼藏祖師涅槃妙心。密付于汝。母令湮沒。師掩耳而出。即以衣頌授師。頌曰。天地同根無異殊。家山何處不逢渠。吾今付與空王印。萬法光輝總一如。出世住興州仁智。歷遷洡陽之興國興安永慶以至大慶壽寺。皆太師國王及諸重臣之命。師于室中以四無依語勘學者。語具本傳。辛卯十一月受合罕皇帝宣賜。師稱心自在行。一日于廊下逢數僧。師問第一僧曰。那裡去。僧云。賞花去。師便打。問第二僧。那裡去。云禮佛去。師亦打。問第三僧。那裡去。云那裡去。師亦打。問第四僧。那裡去。僧無語。師亦打。問第五僧。那裡去。僧云。覓和上去。師云。覓他作么。僧云。待打與一頓。師云。將什麼來打。僧云。不將棒來打。師連打四下云。這掠虛漢。眾皆走。師召云。諸上座。眾回首。師云。是什麼。乙未朝廷差札忽篤侍讀。選試經僧道。萬松長老嘆曰。自國朝革命之來。沙門久廢講席。看讀殊少。乃同禪教諸老宿請師董其事。師從容對曰。諸師當以斯激厲眾僧習應試經典。主上必有深意。我觀今日沙門。少護戒律。學不盡禮。身遠於道。故天龍亡
【現代漢語翻譯】 現代漢語譯本：日命師掌書記。自此中和之後，又以向上鉗槌（比喻嚴格的考驗和磨練）差別關楗（關鍵）種種辯驗。師以無礙辯才應答，皆契合真理。其悟解精明，超越前輩。壽一日對師說：『你如今已到達大安樂之地，宜善加護持。吾有如來正法眼藏（佛法正宗），祖師涅槃妙心（禪宗心法），秘密地傳付於你，切莫令其湮沒。』師掩耳而出。隨即以衣頌授予師，頌曰：『天地同根無異殊，家山何處不逢渠。吾今付與空王印（佛的印記），萬法光輝總一如。』出世后，師住興州仁智，歷遷洡陽之興國、興安、永慶，以至大慶壽寺，皆是太師國王及諸重臣的命令。師于室中以四無依語（禪宗用語，指不依賴任何外物或概念的境界）勘驗學者，語具本傳。辛卯年十一月，受合罕皇帝宣賜。師稱心自在行。一日于廊下逢數僧，師問第一僧曰：『那裡去？』僧云：『賞花去。』師便打。問第二僧：『那裡去？』云：『禮佛去。』師亦打。問第三僧：『那裡去？』云：『那裡去。』師亦打。問第四僧：『那裡去？』僧無語。師亦打。問第五僧：『那裡去？』僧云：『覓和上去（尋找和尚）。』師云：『覓他作么（找他做什麼）？』僧云：『待打與一頓（等著挨一頓打）。』師云：『將什麼來打？』僧云：『不將棒來打。』師連打四下云：『這掠虛漢（虛張聲勢的人）！』眾皆走。師召云：『諸上座（對僧人的尊稱）。』眾回首。師云：『是什麼？』乙未年，朝廷差札忽篤侍讀，選試經僧道。萬松長老嘆曰：『自國朝革命以來，沙門（出家人）久廢講席，看讀殊少。』乃同禪教諸老宿請師董其事。師從容對曰：『諸師當以斯激厲眾僧習應試經典，主上必有深意。我觀今日沙門，少護戒律，學不盡禮，身遠於道，故天龍亡（護法神離去）。』 English version: The master was appointed as the secretary by the imperial decree. From then on, after reconciliation, he further used upward pressure and hammering (a metaphor for strict testing and training), various critical junctures (key points), and all kinds of debates and examinations. The master responded with unimpeded eloquence, and all his answers were in accordance with the truth. His understanding was profound and surpassed his predecessors. One day, Shou said to the master: 'You have now reached the land of great bliss, you should take good care of it. I have the Tathagata's Correct Dharma Eye Treasury (the orthodox Buddhist Dharma), the wonderful mind of the Patriarch's Nirvana (the mind Dharma of Zen Buddhism), secretly entrusted to you, do not let it be submerged.' The master covered his ears and went out. Then he gave the robe and verse to the master, the verse said: 'Heaven and earth share the same root, without difference. Where can you not meet him in your home mountain? I now give you the seal of the Empty King (Buddha's seal), the light of all dharmas is all one.' After entering the world, the master lived in Renzhi in Xingzhou, and successively moved to Xingguo, Xing'an, and Yongqing in Leiyang, and then to Daqingshou Temple, all by the orders of the Grand Master King and all the important ministers. The master examined the scholars in the room with the four no-reliance words (Zen terms, referring to the state of not relying on any external objects or concepts), the words are in the original biography. In November of the Xinmao year, he was awarded by Emperor Hehan. The master called himself free and at ease. One day, he met several monks in the corridor. The master asked the first monk: 'Where are you going?' The monk said: 'Going to enjoy the flowers.' The master then hit him. He asked the second monk: 'Where are you going?' He said: 'Going to worship the Buddha.' The master also hit him. He asked the third monk: 'Where are you going?' He said: 'Where are you going.' The master also hit him. He asked the fourth monk: 'Where are you going?' The monk was speechless. The master also hit him. He asked the fifth monk: 'Where are you going?' The monk said: 'Looking for the abbot (seeking the monk).' The master said: 'What are you looking for him for?' The monk said: 'Waiting to be beaten.' The master said: 'What are you going to use to hit?' The monk said: 'Not using a stick to hit.' The master hit him four times in a row and said: 'This bluffing fellow!' Everyone ran away. The master called out: 'All venerable ones (a respectful term for monks).' Everyone looked back. The master said: 'What is it?' In the Yiewei year, the court sent Zha Hutudu to serve as a reader and select and test the monks and Taoists. Elder Wansong sighed: 'Since the revolution of the dynasty, the monks (ordained people) have long abandoned the lecture seats, and read very little.' So he and the old monks of Zen and teaching asked the master to take charge of the matter. The master calmly replied: 'You should encourage the monks to learn the classics for the exam, the emperor must have a deep meaning. I see today's monks, few protect the precepts, learn not to the full extent of propriety, and are far from the Tao, so the dragons and gods are gone (the Dharma protectors have left).'
【English Translation】 The master was appointed as the secretary by the imperial decree. From then on, after reconciliation, he further used upward pressure and hammering (a metaphor for strict testing and training), various critical junctures (key points), and all kinds of debates and examinations. The master responded with unimpeded eloquence, and all his answers were in accordance with the truth. His understanding was profound and surpassed his predecessors. One day, Shou said to the master: 'You have now reached the land of great bliss, you should take good care of it. I have the Tathagata's Correct Dharma Eye Treasury (the orthodox Buddhist Dharma), the wonderful mind of the Patriarch's Nirvana (the mind Dharma of Zen Buddhism), secretly entrusted to you, do not let it be submerged.' The master covered his ears and went out. Then he gave the robe and verse to the master, the verse said: 'Heaven and earth share the same root, without difference. Where can you not meet him in your home mountain? I now give you the seal of the Empty King (Buddha's seal), the light of all dharmas is all one.' After entering the world, the master lived in Renzhi in Xingzhou, and successively moved to Xingguo, Xing'an, and Yongqing in Leiyang, and then to Daqingshou Temple, all by the orders of the Grand Master King and all the important ministers. The master examined the scholars in the room with the four no-reliance words (Zen terms, referring to the state of not relying on any external objects or concepts), the words are in the original biography. In November of the Xinmao year, he was awarded by Emperor Hehan. The master called himself free and at ease. One day, he met several monks in the corridor. The master asked the first monk: 'Where are you going?' The monk said: 'Going to enjoy the flowers.' The master then hit him. He asked the second monk: 'Where are you going?' He said: 'Going to worship the Buddha.' The master also hit him. He asked the third monk: 'Where are you going?' He said: 'Where are you going.' The master also hit him. He asked the fourth monk: 'Where are you going?' The monk was speechless. The master also hit him. He asked the fifth monk: 'Where are you going?' The monk said: 'Looking for the abbot (seeking the monk).' The master said: 'What are you looking for him for?' The monk said: 'Waiting to be beaten.' The master said: 'What are you going to use to hit?' The monk said: 'Not using a stick to hit.' The master hit him four times in a row and said: 'This bluffing fellow!' Everyone ran away. The master called out: 'All venerable ones (a respectful term for monks).' Everyone looked back. The master said: 'What is it?' In the Yiewei year, the court sent Zha Hutudu to serve as a reader and select and test the monks and Taoists. Elder Wansong sighed: 'Since the revolution of the dynasty, the monks (ordained people) have long abandoned the lecture seats, and read very little.' So he and the old monks of Zen and teaching asked the master to take charge of the matter. The master calmly replied: 'You should encourage the monks to learn the classics for the exam, the emperor must have a deep meaning. I see today's monks, few protect the precepts, learn not to the full extent of propriety, and are far from the Tao, so the dragons and gods are gone (the Dharma protectors have left).'
衛而感朝廷勵其考試也。三寶加被必不辜聖詔。遂與華使相見之後。其處置法度悉從師議。廈里丞相以忽都護大官人言。問師曰。今奉聖旨。差官試經。識字者可為僧。不識字者。悉令歸俗。師曰。山僧不曾看經。一字不識。丞相曰。既不識字。如何做長老。師曰。方今大官人還識字也無。於時外鎮諸侯皆在。聞師之言皆大驚異。丞相復曰。必竟如何。師曰。若人了知此事通明佛法。應知世法即是佛法。道情豈異人情。古之人亦有起于負販者。立大功名於世載於史冊。千載之下凜然生氣。況今聖明天子在上。如日月之照臨。考試僧道如經童之舉。豈可以賢良方正同科國家。宜以興修萬善敬奉三寶。以奉上天永延國祚可也。我等沙門之用舍。何足道哉。丞相以是言告于大官人。乃從而奏聞。由是雖考試亦無退落者。蒙聖旨悉依太祖皇帝存濟。聽僧如故。丙申有司欲印識人臂。師力白于忽都護大官人曰。人非馬也。既皆歸服國朝。天下之大。四海之廣。縱復逃散。亦何所歸。豈可同畜獸而印識哉。由是印臂之法遂止。初孔聖之後。襲封衍聖公。元措者渡河。復曲阜廟林之祀。時公持東平嚴公書謁師。師以襲封事為言于大官人。師為其言曰。孔子善稽古典。以大中至正之道。三綱五常之禮性命禍福之原。君臣父子夫婦之道。
{ "translations": [ "現代漢語譯本：衛而感念朝廷激勵科舉考試。三寶（指佛、法、僧）加持，必不辜負皇上的聖旨。於是與華使相見之後，一切處置方法都聽從師父的建議。廈里丞相通過忽都護（蒙古官名，掌管地方軍政事務）大官人之口，問師父說：『現在奉皇上的旨意，派遣官員來考試僧人。識字的可以做僧人，不識字的，全部讓他們還俗。』師父說：『山僧我不曾讀過經書，一個字也不認識。』丞相說：『既然不識字，如何做長老？』師父說：『現在大官人您還識字嗎？』當時外鎮的諸侯都在場，聽到師父的話都非常驚訝。丞相又說：『到底該如何是好？』師父說：『如果有人了知此事，通達明白佛法，就應該知道世間法就是佛法，道情難道與人情有什麼不同嗎？古時候也有出身低微的商人，在世上建立了偉大的功業，事蹟被記載在史書上，千年之後依然令人敬佩。更何況現在有聖明的天子在上，如日月般照耀天下，考試僧道如同選拔兒童一樣。難道可以將賢良方正之士與國家同等看待嗎？應該興修各種善事，恭敬供奉三寶，以此來奉上天，永遠延續國家的氣運就可以了。我們這些沙門（出家人的自稱）的任用或捨棄，又有什麼值得一提的呢？』丞相將這些話告訴了大官人，大官人於是上奏朝廷。因此，即使經過考試，也沒有被淘汰的人。蒙受皇上的旨意，全部依照太祖皇帝的政策，聽任僧人如舊。丙申年，有司想要在人的手臂上刺字作為標記。師父極力向忽都護大官人進言說：『人不是馬。既然都已經歸順了朝廷，天下之大，四海之廣，即使逃散，又能逃到哪裡去呢？怎麼可以像對待牲畜一樣刺字作為標記呢？』因此，刺字的方法就被停止了。當初孔聖（指孔子）的後代，世襲衍聖公（爵位名）。元措渡過黃河，恢復了曲阜廟林（孔廟和孔林）的祭祀。當時衍聖公拿著東平嚴公的信拜見師父。師父將世襲衍聖公的事情告訴了大官人。師父為他說：『孔子善於考察古代典籍，以大中至正的道理，三綱五常的禮儀，性命禍福的根源，君臣父子夫婦的倫理道德，'", "English version: Wei was grateful to the court for encouraging the imperial examinations. With the blessings of the Three Jewels (Buddha, Dharma, and Sangha), he would certainly not fail the emperor's sacred decree. Therefore, after meeting with the envoy from China, all measures were taken according to the master's advice. The Prime Minister of Xiali, through the words of the Khutughtu (Mongol official title, in charge of local military and political affairs) Great Official, asked the master: 'Now, by the emperor's decree, officials are sent to examine the monks. Those who can read can be monks, and those who cannot read should all be returned to secular life.' The master said, 'This mountain monk has never read scriptures and does not recognize a single word.' The Prime Minister said, 'Since you cannot read, how can you be an elder?' The master said, 'Does the Great Official know how to read now?' At that time, the princes of the outer towns were all present, and they were all greatly surprised to hear the master's words. The Prime Minister then said, 'What should be done in the end?' The master said, 'If one understands this matter and is thoroughly versed in the Buddha Dharma, one should know that worldly Dharma is Buddha Dharma. Is the sentiment of the Way any different from human sentiment? In ancient times, there were also merchants of humble origins who established great achievements in the world, and their deeds were recorded in history books, inspiring awe even after a thousand years. Moreover, now there is a wise and enlightened emperor above, shining upon the world like the sun and moon, examining monks and Taoists like selecting children. How can virtuous and upright scholars be treated the same as the nation? It is appropriate to cultivate all kinds of good deeds, respectfully offer to the Three Jewels, and thereby serve Heaven and eternally prolong the nation's destiny. What is there to say about the employment or dismissal of us shramanas (a self-designation for monks)?' The Prime Minister told these words to the Great Official, who then reported them to the court. Therefore, even after the examination, no one was eliminated. Receiving the emperor's decree, everything was done according to the policy of Emperor Taizu, allowing monks to remain as before. In the year of Bing Shen, the officials wanted to tattoo people's arms as a mark. The master strongly advised the Khutughtu Great Official, saying, 'People are not horses. Since they have all submitted to the court, the world is so vast, and the four seas are so wide, even if they were to flee, where could they go? How can they be tattooed like livestock?' Therefore, the practice of tattooing arms was stopped. Initially, the descendants of Confucius (Kongzi), inherited the title of Duke Yansheng (a noble title). Yuan Cuo crossed the Yellow River and restored the sacrifices at the Temple and Forest of Qufu (the Confucius Temple and Forest). At that time, the Duke held a letter from Yan Gong of Dongping and visited the master. The master told the Great Official about the matter of the hereditary Duke Yansheng. The master said on his behalf, 'Confucius was good at examining ancient classics, using the principles of great moderation and uprightness, the rites of the three cardinal guides and five constant virtues, the origins of nature, destiny, fortune, and misfortune, and the ethics of ruler and subject, father and son, and husband and wife,'" "" ] }
治國齊家平天下。正心誠意之本。自孔子至此襲封衍聖公。凡五十一代。凡有國者使之襲承。祀事未嘗有缺。大官聞是言。乃大敬信。於是從師所言。命復襲其爵以繼其祀事。師復以顏孟相傳孔子之道。令其子孫不絕。及習周孔儒業者為言。亦皆獲免其差役之賦。使之服勤其教為國家之用。三十六丁酉正月。太祖皇帝二皇后。以光天鎮國大士號奉師。己亥冬師再起。復主大慶壽寺。壬寅護必烈大王請師赴帳下。問佛法大意。師初示以人天因果之教。次以種種法要。開其心地。王生信心求授菩提心戒。時秉忠書記為侍。郎劉太保也。復問。佛法中有安天下之法否。師曰。包含法界子育四生。其事大備于佛法境中。此四大洲。如大地中一微塵許。況一四海乎。若論社稷安危。在生民之休慼。休慼安危皆在乎政。亦在乎天。在天在人。皆不離心。而人不知天之與人。是其問別。法於何行。故分其天也人也。我釋迦氏之法。于廟堂之論。在王法正論品。理固昭然。非難非易。唯恐王不能盡行也。又宜求天下大賢碩儒。問以古今治亂興亡之事。當有所聞也。王又問。三教何教為尊。何法最勝。何人為上。師曰。諸聖之中吾佛最勝。諸法之中佛法最真。居人之中唯僧無詐。故三教中佛教居其上。古來之式也。由是太后遵祖皇聖旨。
【現代漢語翻譯】 現代漢語譯本：治理國家，管理家庭，使天下太平。端正心思，使意念真誠是根本。自孔子以來，他的後代被封為衍聖公，共有五十一代。凡是有國家的人，都讓他們繼承爵位，祭祀的事情從未有過缺失。大官聽了這些話，非常敬佩和相信。於是聽從老師的話，命令恢復衍聖公的爵位，以延續他們的祭祀。老師又用顏回、孟子相傳的孔子之道，告誡他們的子孫不要斷絕。以及學習周公、孔子儒家學業的人，也都免除了他們的差役賦稅，讓他們勤奮地從事教育事業，為國家所用。三十六年丁酉年正月，太祖皇帝的二皇后，以光天鎮國大士的稱號來尊奉這位老師。己亥年冬天，老師再次出山，重新主持大慶壽寺。壬寅年，忽必烈大王請老師到他的帳下，詢問佛法的大意。老師最初用人天因果的教義來開示他，然後用種種法要，開啟他的心智。大王生起了信心，請求受菩提心戒。當時秉忠書記擔任侍從，還有劉太保。忽必烈又問：『佛法中有安定天下的方法嗎？』老師說：『包含法界，養育四生，這些事情都完備地包含在佛法的境界中。這四大洲，就像大地中的一粒微塵一樣，何況一個四海呢？如果討論國家社稷的安危，在於百姓的幸福與憂患。幸福與憂患，安寧與危險，都在於政治，也在於天意。天意和人事，都離不開人心。而人們不知道天意和人事的區別，所以要區分天道和人道。我釋迦牟尼佛的教法，在廟堂之上的討論，在王法正論品中，道理本來就很明顯。既不難也不易，只怕大王不能完全實行。』又應該尋求天下有德行的大賢和博學的儒士，詢問他們古今治亂興亡的事情，應該會有所收穫。大王又問：『儒、釋、道三教，哪個教派最尊貴？哪個法門最殊勝？哪種人最高尚？』老師說：『諸位聖人之中，我的佛陀最殊勝；諸種法門之中，佛法最真實；居住在世間的人之中，只有僧人沒有虛詐。所以三教之中，佛教居於首位，這是自古以來的規矩。』因此，太后遵從祖皇上的聖旨。 English version: To govern the country, regulate the family, and bring peace to the world. Correcting the mind and making intentions sincere are fundamental. From Confucius onwards, his descendants were granted the title of Duke Yansheng, totaling fifty-one generations. All those who ruled a country ensured that they inherited the title, and the sacrificial rites were never neglected. The high official, upon hearing these words, greatly admired and believed them. Therefore, he followed the teacher's words and ordered the restoration of the Duke Yansheng's title to continue their sacrificial duties. The teacher also used the teachings of Confucius, passed down through Yan Hui and Mencius, to instruct their descendants not to let it be cut off. And those who studied the Confucian teachings of Zhou and Confucius were also exempted from their corvée labor and taxes, so that they could diligently engage in education for the benefit of the country. In the thirty-sixth year, Dingyou, the first month, the second empress of Emperor Taizu honored the teacher with the title of Great Scholar of Guangtian Zhenguo. In the winter of Jihai, the teacher emerged again and resumed his position at Daqingshou Temple. In Renyin, King Kublai requested the teacher to come to his camp and asked about the general meaning of the Buddha's teachings. The teacher initially enlightened him with the teachings of cause and effect in the realms of humans and gods, and then used various Dharma methods to open his mind. The king developed faith and requested to receive the Bodhicitta vows. At that time, Secretary Bingzhong served as an attendant, as did Grand Protector Liu. Kublai then asked, 'Is there a method in the Buddha's teachings to pacify the world?' The teacher said, 'Containing the Dharma realm and nurturing the four types of beings, these matters are completely contained within the realm of the Buddha's teachings. These four continents are like a tiny speck of dust in the great earth, let alone a single four seas? If we discuss the safety and danger of the country and its people, it lies in the happiness and suffering of the people. Happiness and suffering, peace and danger, all depend on politics, and also on the will of Heaven. The will of Heaven and human affairs are inseparable from the human mind. But people do not know the difference between the will of Heaven and human affairs, so it is necessary to distinguish between the Way of Heaven and the Way of Man. My Shakyamuni Buddha's teachings, in the discussions in the court, are in the chapter on the Correct Discourse on the King's Law, the principles are originally very clear. It is neither difficult nor easy, only fearing that the king cannot fully implement them.' He should also seek out virtuous and wise scholars and learned Confucians from all over the world, and ask them about the affairs of governance, chaos, rise and fall throughout history, and there should be some gains. The king then asked, 'Among the three teachings of Confucianism, Buddhism, and Taoism, which is the most honorable? Which Dharma is the most supreme? Which person is the most noble?' The teacher said, 'Among all the sages, my Buddha is the most supreme; among all the Dharmas, the Buddha's Dharma is the most true; among the people living in the world, only monks are without deceit. Therefore, among the three teachings, Buddhism is at the top, this is the rule since ancient times.' Therefore, the Empress Dowager followed the sacred decree of the ancestral emperor.
【English Translation】 English version: To govern the country, regulate the family, and bring peace to the world. Correcting the mind and making intentions sincere are fundamental. From Confucius (Kongzi) onwards, his descendants were granted the title of Duke Yansheng (Duke Who Extends Sagehood), totaling fifty-one generations. All those who ruled a country ensured that they inherited the title, and the sacrificial rites were never neglected. The high official, upon hearing these words, greatly admired and believed them. Therefore, he followed the teacher's words and ordered the restoration of the Duke Yansheng's title to continue their sacrificial duties. The teacher also used the teachings of Confucius, passed down through Yan Hui and Mencius (Mengzi), to instruct their descendants not to let it be cut off. And those who studied the Confucian teachings of Zhou and Confucius were also exempted from their corvée labor and taxes, so that they could diligently engage in education for the benefit of the country. In the thirty-sixth year, Dingyou, the first month, the second empress of Emperor Taizu honored the teacher with the title of Great Scholar of Guangtian Zhenguo. In the winter of Jihai, the teacher emerged again and resumed his position at Daqingshou Temple. In Renyin, King Kublai (Hubilie) requested the teacher to come to his camp and asked about the general meaning of the Buddha's teachings. The teacher initially enlightened him with the teachings of cause and effect in the realms of humans and gods, and then used various Dharma methods to open his mind. The king developed faith and requested to receive the Bodhicitta vows. At that time, Secretary Bingzhong served as an attendant, as did Grand Protector Liu (Taibao Liu). Kublai then asked, 'Is there a method in the Buddha's teachings to pacify the world?' The teacher said, 'Containing the Dharma realm and nurturing the four types of beings, these matters are completely contained within the realm of the Buddha's teachings. These four continents are like a tiny speck of dust in the great earth, let alone a single four seas? If we discuss the safety and danger of the country and its people, it lies in the happiness and suffering of the people. Happiness and suffering, peace and danger, all depend on politics, and also on the will of Heaven. The will of Heaven and human affairs are inseparable from the human mind. But people do not know the difference between the will of Heaven and human affairs, so it is necessary to distinguish between the Way of Heaven and the Way of Man. My Shakyamuni Buddha's teachings, in the discussions in the court, are in the chapter on the Correct Discourse on the King's Law, the principles are originally very clear. It is neither difficult nor easy, only fearing that the king cannot fully implement them.' He should also seek out virtuous and wise scholars and learned Confucians from all over the world, and ask them about the affairs of governance, chaos, rise and fall throughout history, and there should be some gains. The king then asked, 'Among the three teachings of Confucianism, Buddhism, and Taoism, which is the most honorable? Which Dharma is the most supreme? Which person is the most noble?' The teacher said, 'Among all the sages, my Buddha is the most supreme; among all the Dharmas, the Buddha's Dharma is the most true; among the people living in the world, only monks are without deceit. Therefore, among the three teachings, Buddhism is at the top, this is the rule since ancient times.' Therefore, the Empress Dowager followed the sacred decree of the ancestral emperor.
僧居上首。仙人不得在僧之前。王以珠襖金錦無縫大衣。奉以師禮。王固留師。師固辭。將別。王問。佛法此去如何受持。師曰。信心難生。善心難發。今已發生。務要護持。專一不忘。元受菩提。心戒不見。三寶有過。恒念百姓。不安善撫。綏明賞罰。執政無私。任賢納諫。一切時中。常行方便。皆佛法也。師既辭行。有一惡少年。肆言訕謗。以佛法不足信。王聞之。乃召其人。訓以大人之言復以刑法罪之。專使白師。師回啟曰。明鏡當臺妍丑自現。神鋒在掌賞罰無私。若以正念現前。邪見外魔殺之可矣。然王者當以仁恕存心乃可。王益敬焉。甲辰護必烈大王。以珠笠奉師。乙巳奉六皇后旨。於五臺為國祈福。丙午奉六皇后詔。師起至中途值風疾作。回奏。得旨還燕。丁未貴由皇帝即位。頒詔命師統僧。賜白金萬兩。師于昊天寺建大會為國祈福。太子合賴察請師入和林。延居太平與國禪寺。尊師之禮非常。辛亥蒙哥皇帝即位。頒降恩詔。顧遇優渥。命師復領天下僧事。蠲免差役。悉依舊制。丙辰正月奉聖旨。建會於昊天寺。初二日于會中忽患風恙。半身不舉。至夏初稍愈。是月旭威烈大王。差蒙古萬宣差。以金拄杖金縷袈裟段並令旨。奉師求法語。七月師會諸勤舊。抄所長物見數令主後事。丁巳夏說偈畢。師云。汝
【現代漢語翻譯】 現代漢語譯本 僧居上首（僧侶的首領）。仙人不得在僧之前。國王用珍珠寶衣和無縫金錦大衣，以對待老師的禮節供奉他。國王堅決挽留國師，國師堅決推辭。臨別時，國王問道：『此後佛法應該如何受持？』國師說：『信心難以生起，善心難以發起，如今已經生起和發起，務必要護持，專一不忘，最終會證得菩提（覺悟）。心戒（內心的戒律）雖然看不見，但要守護三寶（佛、法、僧），常常想著百姓，使他們安寧，妥善安撫，明確賞罰，執政公正無私，任用賢能，採納諫言，一切時中，常常行方便（利益他人的行為），這就是佛法。』 國師辭別后，有一個惡劣的少年，肆意誹謗，說佛法不足以相信。國王聽聞后，就召見那個人，用大道理訓斥他，又用刑法懲罰他。專門派人把情況告訴國師，國師回覆說：『明鏡當臺，妍媸自現（美和丑自然顯現）；神鋒在掌，賞罰無私。如果以正念現前，邪見外魔，殺了也可以。然而王者應當以仁恕存心才可以。』國王更加敬重他。甲辰年，護必烈大王用珍珠笠帽供奉國師。乙巳年，奉六皇后的旨意，在五臺山為國家祈福。丙午年，奉六皇后的詔令，國師起程，走到中途，突發風疾。回奏后，得到旨意返回燕地。丁未年，貴由皇帝即位，頒佈詔書，命令國師統領僧眾，賜予白銀萬兩。國師在昊天寺舉辦大法會，為國家祈福。太子合賴察請求國師前往和林，在太平與國禪寺居住。對國師的禮遇非常隆重。辛亥年，蒙哥皇帝即位，頒降恩詔，待遇優厚，命令國師再次統領天下僧事，蠲免差役，一切都按照舊制。丙辰年正月，奉聖旨，在昊天寺建大法會。初二日，在法會中忽然患了風疾，半身不遂，到夏天初才稍微好轉。這個月，旭威烈大王派遣蒙古萬宣差，用金拄杖、金縷袈裟和令旨，供奉國師，請求法語。七月，國師召集各位老朋友，抄錄所長之物，登記數目，安排後事。丁巳年夏天，說完偈語后，國師說：『汝』
【English Translation】 English version 'Sengju' (Head of the Sangha). Immortals should not be placed before monks. The king offered him a pearl-adorned robe and a seamless gold-brocade garment, treating him with the respect due to a teacher. The king insisted on keeping the teacher, but the teacher firmly declined. As he was about to depart, the king asked, 'How should the Buddha-dharma be upheld from now on?' The teacher said, 'Faith is difficult to arise, and good intentions are difficult to generate. Now that they have arisen and been generated, it is essential to protect and maintain them, being single-minded and not forgetting, and ultimately attaining Bodhi (enlightenment). Although the 'heart-precepts' (internal disciplines) are invisible, one must safeguard the Three Jewels (Buddha, Dharma, Sangha), constantly thinking of the people, bringing them peace, properly appeasing them, clearly defining rewards and punishments, governing impartially and selflessly, employing the virtuous, accepting advice, and at all times, constantly practicing 'upaya' (skillful means, actions that benefit others). This is all Buddha-dharma.' After the teacher bid farewell, a wicked youth wantonly slandered, saying that the Buddha-dharma was not worthy of belief. Upon hearing this, the king summoned that person, rebuked him with profound principles, and punished him with criminal law. He specially sent someone to inform the teacher of the situation. The teacher replied, 'When a bright mirror is on the stand, beauty and ugliness are naturally revealed; when a divine blade is in hand, rewards and punishments are impartial. If right mindfulness is present, then evil views and external demons can be killed. However, a king should maintain a heart of benevolence and forgiveness.' The king respected him even more. In the year 'Jiachen', King Hubilie offered the teacher a pearl-adorned hat. In the year 'Yisi', following the decree of the Sixth Empress, he prayed for the country at Mount Wutai. In the year 'Bingwu', following the Sixth Empress's edict, the teacher set out, but fell ill with a wind disorder midway. After reporting back, he received an edict to return to Yan. In the year 'Dingwei', Emperor Guiyou ascended the throne and issued an edict, ordering the teacher to lead the Sangha and bestowing ten thousand taels of silver. The teacher held a grand assembly at Haotian Temple to pray for the country. Crown Prince Helacha requested the teacher to go to Helin and reside at Taiping Yu Guo Chan Temple. The respect shown to the teacher was extraordinary. In the year 'Xinhai', Emperor Mengge ascended the throne and issued a gracious edict, treating him generously, ordering the teacher to once again lead the affairs of the Sangha throughout the land, exempting corvée labor, and everything was according to the old system. In the year 'Bingchen', in the first month, following the imperial decree, a grand assembly was held at Haotian Temple. On the second day, during the assembly, he suddenly suffered from a wind disorder, resulting in hemiplegia, which slightly improved by the beginning of summer. In this month, Xu Weilie sent the Mongolian Wan Xuancha, with a golden staff, a gold-threaded 'kasaya' (robe), and an imperial decree, to offer them to the teacher and request Dharma teachings. In July, the teacher gathered his old friends, copied down his belongings, registered the numbers, and arranged his affairs. In the summer of the year 'Dingsi', after reciting the 'gatha' (verse), the teacher said, 'You'
等少諠。吾欲偃息。侍僧急呼主事人至。師吉祥泊然而逝矣。即后四月初四日也。世壽五十有六。荼毗獲舍利無算。欽承。
護必烈大王令旨。建塔于大慶壽寺之側。謚佛日圓明大師。望臨濟為十六世。
(戊午) 詔釋道辯析化胡經○上大駕南征。
(己未) 九月大兵自滸黃州渡江征宋。歲貢而退(上崩于釣魚山)。
宋改開慶元年。
(五 庚申) 大元世祖聖德神功文武皇帝即位。尊臨寶扆統御寰區。四海混同萬邦入貢。建立制度條理紀綱。為子孫萬世成法。寬仁愛人深信因果。不言自信。不化自行。聖君之德。蕩蕩乎民無能名焉。
宋改景定元年○大朝遣郝經通好○五月十九。
建元中統二十七日大赦普度僧尼。
(辛酉) 行中統鈔法平章王以道奏。
(癸亥) 制開平府號上都○宋買公田始自浙。
(甲子 六六) 至元元年。城燕建都。八月十六改元。大赦天下。設會度僧詔請。
國師扮彌達癹思八登座。授秘密戒○是年八月拜光祿大夫太保。參領中書省事制。
(六) 長生天氣力里皇帝聖旨。咨爾劉秉忠氣剛以直。學富而文。雖晦跡于空門。每潛心於聖道。朕居藩邸卿實賓僚。側聞高誼餘二十年。出從遐方幾數萬里
【現代漢語翻譯】 現代漢語譯本 等少諠（人名，具體含義不詳）。我想休息一下。侍僧急忙叫來主事人。師吉祥（法號）安詳地圓寂了。就在（去世）那年四月初四。世壽五十六歲。火化后得到無數舍利。令人欽佩。
護必烈大王（忽必烈，元朝皇帝）下令，在大慶壽寺旁邊建造佛塔，謚號為佛日圓明大師。追溯臨濟宗為第十六世。
（戊午年）朝廷下詔讓釋道辯（人名）辨析《化胡經》（道教經典，被佛教認為是偽經）○皇上親自率領軍隊南征。
（己未年）九月，大元軍隊從滸黃州（地名）渡過長江征討南宋。南宋進貢后元軍撤退（皇上在釣魚山駕崩）。
南宋改年號為開慶元年。
（五 庚申年）大元世祖聖德神功文武皇帝（忽必烈）即位。登上皇帝寶座統治天下。四海統一，萬國來朝進貢。建立各種制度，整理綱紀法度，為子孫後代制定永久的法規。寬厚仁慈，愛護百姓，深信因果報應。不用言語教化，百姓自然傚法。聖明君主的德行，多麼偉大啊，百姓無法用言語來形容。
南宋改年號為景定元年○大元朝廷派遣郝經（人名）前去通好○五月十九日。
建元中統（年號）二十七日，大赦天下，普遍度化僧尼。
（辛酉年）推行中統鈔法，平章王以道（人名）上奏。
（癸亥年）下令將開平府改名為上都○南宋購買公田的政策從浙江開始。
（甲子年 六六）至元元年。在燕京（今北京）建都。八月十六日改年號。大赦天下。設定法會，度化僧人，下詔邀請。
國師扮彌達癹思八（八思巴，藏傳佛教薩迦派高僧，元朝國師）登座，傳授秘密戒律○這年八月，被授予光祿大夫太保的官職，參與中書省的事務。
（六）長生天氣力里皇帝（蒙古語，意為『上天眷顧的皇帝』，指忽必烈）的聖旨。告訴你劉秉忠（人名），你氣節剛正，學識淵博，文采斐然。雖然隱居在空門，卻一直潛心研究聖人之道。朕還在藩邸的時候，你就是我的賓客僚屬。常常聽到你的高尚品德已經有二十多年了。你離開我到遙遠的地方已經有幾萬里了。
【English Translation】 English version Deng Shaoxuan (name, specific meaning unknown). I want to rest. The attendant monk hurriedly called the person in charge. Master Jixiang (Dharma name) passed away peacefully. It was on the fourth day of the fourth month of that year. His earthly lifespan was fifty-six years. After cremation, countless sharira were obtained. Admirable.
King Hubilie (Kublai Khan, Emperor of the Yuan Dynasty) ordered the construction of a pagoda next to the Daqingshou Temple, with the posthumous title of 'Buddhist Sun Perfect Illumination Great Master'. Tracing back to the Linji (Rinzai) school as the sixteenth generation.
(Wuwu year) The imperial court issued an edict ordering Shi Daobian (name) to analyze the Huahu Jing (Taoist scripture, considered apocryphal by Buddhism) ○ The Emperor personally led the army on a southern expedition.
(Jiwei year) In September, the Yuan army crossed the Yangtze River from Xuhuangzhou (place name) to conquer the Southern Song Dynasty. The Yuan army withdrew after the Southern Song Dynasty paid tribute (the Emperor passed away at Diaoyu Mountain).
The Southern Song Dynasty changed the reign title to Kaiqing, first year.
(Five Gengshen year) The Holy Virtue Divine Merit Civil and Martial Emperor Shizu of the Great Yuan (Kublai Khan) ascended the throne. He ascended the imperial throne to rule the world. The four seas were unified, and all nations came to pay tribute. He established various systems, organized the laws and regulations, and formulated permanent laws for future generations. He was kind and benevolent, loved the people, and deeply believed in karma. Without words of teaching, the people naturally followed. The virtue of the wise ruler, how great it is, the people cannot describe it in words.
The Southern Song Dynasty changed the reign title to Jingding, first year ○ The Great Yuan court sent Hao Jing (name) to establish friendly relations ○ May 19th.
In the twenty-seventh year of the Jianyuan Zhongtong (reign title), a general amnesty was granted to the world, and monks and nuns were universally ordained.
(Xinyou year) The Zhongtong paper currency was implemented, and Pingzhang Wang Yidao (name) memorialized.
(Guihai year) An order was issued to rename Kaiping Prefecture as Shangdu ○ The Southern Song Dynasty's policy of purchasing public land began in Zhejiang.
(Jiazi year, 66) Zhiyuan first year. The capital was established in Yanjing (now Beijing). The reign title was changed on August 16th. A general amnesty was granted to the world. Dharma assemblies were set up to ordain monks, and an edict was issued to invite.
The State Preceptor Banmi Daba Siba (Phagpa, a high-ranking monk of the Sakya school of Tibetan Buddhism, State Preceptor of the Yuan Dynasty) ascended the seat and transmitted the secret precepts ○ In August of this year, he was awarded the official position of Guanglu Dafu Taibao and participated in the affairs of the Central Secretariat.
(Six) The decree of the Emperor Blessed by Heaven (Mongolian, meaning 'Emperor favored by Heaven', referring to Kublai Khan). I tell you, Liu Bingzhong (name), you are upright in integrity, rich in knowledge, and outstanding in literary talent. Although you live in seclusion in the Buddhist monastery, you have always devoted yourself to studying the way of the sages. When I was still in the princely residence, you were my guest and subordinate. I have often heard of your noble character for more than twenty years. You have left me to a distant place for tens of thousands of miles.
。迨予嗣服須汝計安。不先正名何以壓眾。宜崇師位兼總政機。可特授光祿大夫太保參領中書省事。卿其勉輔朕躬率先乃屬。察朝夕之勤惰。審議論之是非。凡有施為並聽裁決。佇看成績別示寵章。準此。中統五年八月日。
(乙丑) 宋改咸淳元年。度宗即位。初名孟𡹘。福王與芮之子。理宗之猶子也。理宗子多而不育。鞠孟𡹘于宮中。改名孜。又改名祺。立為皇子。封忠王。已而建儲。改名璇。
(丙寅) 大教東被已一千二百年矣。
(戊辰) 大兵圍襄陽。時呂文煥告急。宋遣高連范文虎赴援。大兵于要害處。連珠劄寨不得通○宋十月日食。
(己巳) 帝師發思巴制蒙古字成。二月頒行天下。
(庚午) (宋之常州雞翼生距)立尚書六部○宋大旱○至元七年。詔請膽巴金剛上師。住持仁王寺。普度僧員。
(七) 大元帝師苾芻癹思巴說根本有部出家授近圓羯磨儀軌。親制序文曰。原夫贍部嘉運至四佛釋迦文如來遺教利見也。大元御世第五主憲天述道仁文義武。太光孝皇帝登極也。天資福惠諦信內乘。普使萬邦咸歸一化。雖敷天垂拱而至治無垠。眷支那弘道。而在躬不息。欲以自佛相承師資繼踵迄今不替。正戒儀軌為拳拳從善之行人俾一一恒持于凈戒精練三業堅守
【現代漢語翻譯】 現代漢語譯本：等到我繼承皇位，需要你來籌劃安定國家的大計。不先正名，如何壓服眾人？應該尊崇你的帝師之位，兼管中書省的政務。特授予你光祿大夫、太保，參領中書省事。希望你勉力輔佐我，率先垂範你的下屬。考察他們早晚的勤奮與懈怠，審覈他們議論的是非。凡有施政作為，都聽從你的裁決。期待看到你的成績，另行給予寵幸和表彰。準此。中統五年八月。
(乙丑) 宋朝改年號為咸淳元年。度宗即位。他最初名叫孟𡹘（宋度宗最初的名字），是福王與芮氏的兒子，是理宗的侄子。理宗的兒子很多，但都沒有養活。孟𡹘在宮中被撫養長大，改名為孜，又改名為祺，立為皇子，封為忠王。不久之後被立為儲君，改名為璇。
(丙寅) 大乘佛教傳入中國已經一千二百年了。
(戊辰) 元軍包圍襄陽。當時呂文煥告急，宋朝派遣高連、范文虎前去救援。元軍在要害之處，連環紮營，無法通行。宋朝十月發生日食。
(己巳) 帝師八思巴（'Phags-pa，元朝帝師）創製蒙古文字完成。二月頒佈在天下施行。
(庚午) (宋朝的常州雞的翅膀上生出雞距) 設立尚書六部。宋朝發生大旱。至元七年，詔令迎請膽巴金剛上師，住持仁王寺，普度僧人。
(七) 大元帝師苾芻八思巴（'Phags-pa，元朝帝師）講述根本說一切有部出家授近圓羯磨儀軌。親自撰寫序文說：追溯到贍部洲的嘉運，直至四佛釋迦文如來（Śākyamuni，佛教創始人）的遺教顯現。大元統治下的第五位君主，憲天述道仁文義武太光孝皇帝登基。他天資聰穎，福慧深厚，篤信內乘佛教，普遍使萬邦都歸於一統。雖然垂拱而治，但至治無邊。眷顧支那，弘揚佛道，自身不懈怠。想要使自佛相承的師資能夠代代相傳，永不衰替，端正戒律儀軌，使那些拳拳服膺、努力向善的修行人，能夠始終堅持清凈的戒律，精進地修持身、口、意三業，堅定地守護。
【English Translation】 English version: After I inherit the throne, I will need your plans to secure the country. Without first establishing the proper titles, how can I suppress the masses? Your position as Imperial Preceptor should be revered, and you should also manage the affairs of the Central Secretariat. You are specially granted the title of Grand Master of的光祿大夫(Guanglu Dafu, official title) and Grand Guardian太保(Taibao, official title), participating in the affairs of the Central Secretariat. I hope you will diligently assist me and lead your subordinates by example. Examine their diligence and laziness morning and night, and review the correctness of their discussions. All actions taken will be subject to your decision. I look forward to seeing your achievements and will bestow further favor and recognition. This is approved. August of the fifth year of Zhongtong.
(Yichou) The Song Dynasty changed its era name to the first year of Xianchun. Emperor Duzong ascended the throne. He was originally named Meng𡹘 (Meng𡹘, Emperor Duzong's original name), the son of the Prince of Fu and Lady Rui, and the nephew of Emperor Lizong. Emperor Lizong had many sons, but none survived. Meng𡹘 was raised in the palace, renamed Zi, then renamed Qi, and established as a prince, titled Prince of Zhong. Soon after, he was established as the heir apparent and renamed Xuan.
(Bingyin) It has been 1200 years since Mahayana Buddhism was introduced to China.
(Wuchen) The Yuan army besieged Xiangyang. At that time, Lü Wenhuan urgently requested assistance, and the Song Dynasty sent Gao Lian and Fan Wenhu to rescue. The Yuan army established a chain of camps in key locations, making passage impossible. A solar eclipse occurred in the Song Dynasty in October.
(Jisi) The Imperial Preceptor 'Phags-pa ('Phags-pa, Imperial Preceptor of the Yuan Dynasty) completed the creation of the Mongolian script. It was promulgated throughout the country in February.
(Gengwu) (In Changzhou of the Song Dynasty, spurs grew on the wings of a chicken) The Six Ministries of the Ministry of Rites were established. A severe drought occurred in the Song Dynasty. In the seventh year of Zhiyuan, an edict was issued to invite the Vajra Master Danba to reside at Renwang Temple and universally liberate monks.
(Seven) The Great Yuan Imperial Preceptor Bhiksu 'Phags-pa ('Phags-pa, Imperial Preceptor of the Yuan Dynasty) spoke about the ordination ceremony of the Mūlasarvāstivāda school. He personally wrote a preface, saying: Tracing back to the auspicious fortune of Jambudvipa, until the teachings of the Four Buddhas Śākyamuni (Śākyamuni, founder of Buddhism) appeared. The fifth ruler under the Great Yuan, the Emperor 憲天述道仁文義武太光孝皇帝(Xiàntiān shù dào rén wén yì wǔ tài guāng xiào huángdì, Emperor's posthumous title) ascended the throne. He was naturally intelligent, blessed with fortune and wisdom, and deeply believed in Inner Vehicle Buddhism, universally unifying all nations. Although he ruled by doing nothing, his governance was boundless. He cared for China, promoted the Buddhist path, and never slacked himself. He wanted to ensure that the teachers and disciples who inherited from the Buddha could be passed down from generation to generation without decline, to correct the precepts and rituals, so that those who sincerely and diligently practice could always adhere to pure precepts, diligently cultivate the three karmas of body, speech, and mind, and firmly guard.
四儀。此寔聖皇匡正佛法之睿旨也。昔因善逝與人天眾普說聲聞上教一切有部別解脫經。依此採拾未得令得。律儀方便羯磨儀軌此乃聖光德師之總集也。始從天竺。次屆西番。爰有洞達五明法王大士薩思迦扮底達名稱普聞上足苾芻癹思巴乃吾門法主。大元帝師。道德恢隆行位叵測。授茲儀軌衍布中原。令通解三藏比丘住思觀演說正本。翻譯人善三國聲明辯才無礙。含伊畢國翰林丞旨彈壓孫傳。華文譯主生緣北庭都護府解二種音。法辭通辯。諸路釋門總統合臺薩哩都通暨翰林學士安藏。總以諸國言詮。奉詔譯成儀式。序本帝師親制。繪為華跡以編陳。始末粗彰聊記歲月時庚午至元七年冬至后二日序。
(辛未) 大元國號十一月始建○興蒙古學校○宋大饑。
(癸酉) 詔諭呂文煥○二月大兵破樊城呂文煥以襄陽降。
(甲戌) 敕命伯顏丞相伐宋○三月宋主崩太子立四歲。
(八) 是年八月。故光祿大夫太保贈太傅儀同三司文貞劉公薨翰林學士嘉議大夫知制誥兼修國史王磐。奉敕撰神道碑銘並序。其文曰耕莘非求進之地。而伊尹阿衡。釣渭非巧宦之途太公同載。漢張良志從赤松。而高祖得之以輔成帝業。唐李泌幼好仙術而肅宗用之以佐定中興。蓋天下之士。惟自重者。可與有為。而輕進者
【現代漢語翻譯】 現代漢語譯本： 四儀，這確實是聖明君主匡正佛法的英明旨意。過去，因為善逝（Tathagata，如來）與人天大眾普遍宣說聲聞乘的上等教法，即一切有部（Sarvastivada）的別解脫經（Pratimoksha Sutra）。依據此經，採拾未得之法，令其得之。律儀、方便、羯磨（Karma，業）儀軌，這是聖光德師的總集。開始於天竺（印度），其次傳到西番（西藏）。於是有通達五明的法王大士薩思迦扮底達（Sakya Pandita），名稱普聞的上足苾芻癹思巴（Phagpa，八思巴），乃是我們法門的主人，大元帝師。道德高尚，行持地位不可測度。授予此儀軌，在中原傳播。令通曉三藏的比丘，安住于思觀，演說正本。翻譯人精通三國語言，聲明辯才無礙。包括伊畢國翰林丞旨彈壓孫傳。華文譯主生於北庭都護府，精通兩種語言，法辭通達。以及諸路釋門總統合臺薩哩都通，暨翰林學士安藏。總以諸國語言，奉詔翻譯成儀式。序本由帝師親自製作，繪為華麗的圖跡以編排陳列。始末大致彰顯，略記歲月時間：庚午至元七年冬至后二日序。
(辛未) 大元國號十一月開始建立。興辦蒙古學校。宋朝發生大饑荒。
(癸酉) 詔諭呂文煥。二月大兵攻破樊城，呂文煥以襄陽投降。
(甲戌) 敕命伯顏丞相討伐宋朝。三月宋朝皇帝駕崩，太子即位，年僅四歲。
(八) 這年八月，原光祿大夫太保，贈太傅儀同三司文貞劉公去世，翰林學士嘉議大夫知制誥兼修國史王磐，奉敕撰寫神道碑銘並序。其文說：『耕莘不是爲了求取進身之地，而伊尹卻在那裡輔佐商湯；在渭水垂釣不是爲了巧妙地謀取官位，而姜太公卻在那裡等待周文王。漢朝的張良立志追隨赤松子，而漢高祖卻得到他來輔佐成就帝業；唐朝的李泌從小愛好仙術，而唐肅宗卻任用他來佐理平定中興。大概天下的士人，只有自重的人，才可以和他一起有所作為；而輕率求進的人，'
【English Translation】 English version: The Four Rituals. This is truly the sagacious intent of the enlightened sovereign to rectify the Buddha-dharma. In the past, because the Tathagata (Shanshi, the Well-Gone One) universally expounded the superior teachings of the Sravaka Vehicle to humans and devas, namely the Pratimoksha Sutra of the Sarvastivada school. Based on this Sutra, it gathers the laws that have not been obtained, enabling them to be obtained. The precepts, skillful means, Karma rituals, and ceremonial rules are the complete collection of the virtuous teacher Saint Guang. It began in India (Tianzhu), and then spread to Tibet (Xifan). Thereupon, there was the great scholar Sakya Pandita, who was proficient in the five sciences, and the venerable Bhikshu Phagpa (Basiba), whose name was widely known, who was the master of our Dharma gate, and the Imperial Preceptor of the Great Yuan Dynasty. His morality was lofty, and his conduct and position were immeasurable. He bestowed this ritual and propagated it in the Central Plains. He instructed the Bhikshus who were versed in the Tripitaka to dwell in contemplation and expound the original text. The translator was proficient in the languages of three countries, and his eloquence was unimpeded. Including Sun Chuan, the Hanlin Chancellor of the Ibi state. The Chinese translator was born in the Beiting Protectorate, proficient in two languages, and skilled in Dharma terminology. And Hatai Salidutong, the General of the Buddhist community of various routes, and Hanlin Academician An Zang. Together, using the languages of various countries, they translated it into a ritual by imperial decree. The preface was personally written by the Imperial Preceptor, and painted into magnificent illustrations for arrangement and display. The beginning and end are roughly manifested, and the years and time are briefly recorded: Preface written on the second day after the Winter Solstice in the seventh year of the Zhiyuan era, corresponding to the year Gengwu.
(Xinwei) The Great Yuan Dynasty's national title was established in the eleventh month. Mongolian schools were established. A great famine occurred in the Song Dynasty.
(Guiyou) An edict was issued to Lü Wenhuan. In the second month, the great army broke through Fancheng, and Lü Wenhuan surrendered Xiangyang.
(Jiaxu) An imperial decree was issued to Prime Minister Boyan to attack the Song Dynasty. In the third month, the emperor of the Song Dynasty passed away, and the crown prince ascended the throne at the age of four.
(Eight) In the eighth month of this year, the late Guanglu Dafu Taibao, posthumously granted Taifu Yitong Sansi Wenzhen Duke Liu passed away. Hanlin Academician Jiayi Dafu Zhizhigao and Compiler of National History Wang Pan, by imperial decree, composed the spirit-way stele inscription and preface. The text said: 'Cultivating in Xin was not for seeking advancement, yet Yi Yin assisted Tang of Shang there; fishing in the Wei River was not for cleverly seeking office, yet Jiang Taigong waited for King Wen of Zhou there. Zhang Liang of the Han Dynasty aspired to follow Chisongzi, yet Emperor Gaozu of Han obtained him to assist in achieving imperial achievements; Li Bi of the Tang Dynasty loved immortality from a young age, yet Emperor Suzong employed him to assist in stabilizing the restoration. Generally, among the scholars of the world, only those who respect themselves can be worked with to achieve something; while those who seek advancement lightly,'
必非令器。是以古之明王。取士不以悅媚易親者為可佳。而以閑遠高潔難致者為可貴。聖天子之用太保劉公。其審是道歟。公以高潔之資。慕空寂之教。輕富貴如浮雲等功名于夢幻。曷曾有一毫榮利之念動於心乎。聖天子邂逅一見。即挽而留之待以腹心。契如魚水深謀密畫雖耆宿貴近。不得預聞者。悉與公參決焉。此其精誠胥會。志意交孚。與夫渭濱之同載商巴之阿衡。蓋異世而同符矣。公諱秉忠字仲晦。瑞州劉李村人。先世仕遼多顯貴。金初曾大父嘗任邢州節度副使。秩滿身還鄉里。留其家于邢。故自公大父以下。遂為邢人焉。大父諱澤。資性倜儻。為鄉闬所重。父諱潤。仕本朝歷邢州錄事鉅鹿內丘兩縣提領。俱有惠愛。公風骨秀異志氣英爽不羈。家貧。年十七為刑臺節度使府令史。以養其親。干敏精潔。諸老吏咸服其能。一日因按讀事。有不愜意。投筆嘆曰。吾家奕世衣冠。今吾乃汩沒為刀筆吏乎。丈夫不得志於世間。當求出世間事耳。即棄去隱於武安山巖谷間。草衣木食以求其志。天寧寺虛照禪師聞之。遣其徒招致。與披剃為僧。仍以公知經書工翰墨。命掌書記。后游雲中。住南堂寺值海云禪師。被召北覲。過雲中聞公博學多藝能。求相見。既見約公俱行。公不可。海云固要之。不得已遂行。既至謁今上於潛邸
【現代漢語翻譯】 現代漢語譯本 並非是好的器具。因此古代賢明的君王，選取人才不以那些容易親近、阿諛奉承的人為好，而是以那些品行高潔、淡泊名利難以請到的人為可貴。當今聖明的皇帝任用太保劉秉忠（人名），大概就是這個道理吧。劉秉忠以高尚的品格，傾慕空寂的佛法，輕視榮華富貴如同浮雲，看待功名利祿如同夢幻。何曾有一絲一毫追求榮華利祿的念頭在他心中產生？聖明的皇帝偶然見到他，就立即挽留他，像對待心腹一樣信任他。彼此之間的默契如同魚和水一樣，深遠的謀略和周密的計劃，即使是年長的老臣和地位顯赫的近臣都不能參與，卻全部與劉秉忠共同商議決定。這是因為他們精誠相會，志向和意願相互契合，就像當年姜太公在渭水邊被周文王賞識，伊尹在商朝輔佐商湯一樣，雖然相隔不同的時代，卻有著相同的際遇。劉秉忠，字仲晦，是瑞州劉李村人。他的先世在遼朝為官，多有顯貴之人。金朝初年，他的曾祖父曾擔任邢州節度副使。任期滿了之後，他回到家鄉，把家安在了邢州。所以從劉秉忠的祖父以下，就成了邢州人。他的祖父名叫劉澤（人名），天資聰穎，豪邁不凡，被鄉里人所敬重。他的父親名叫劉潤（人名），在本朝為官，歷任邢州錄事、鉅鹿和內丘兩縣的提領，都有仁愛的好名聲。劉秉忠風度翩翩，志向高遠，英俊豪爽，不願受拘束。因為家境貧寒，十七歲時在刑臺節度使府擔任令史，用來贍養他的父母。他辦事幹練敏捷，精明幹練，那些老吏都佩服他的才能。有一天，因為審閱案卷，有不滿意的地方，就扔下筆嘆息說：『我家世代都是讀書做官的人家，現在我竟然沉淪為刀筆小吏嗎？大丈夫不能在世間有所作為，就應當尋求出世間的事情啊。』於是就辭官隱居在武安山的山巖峽谷之間，穿著粗布衣服，吃著粗糙的食物，來追求他的志向。天寧寺的虛照禪師（人名）聽說了這件事，派他的弟子去邀請他，為他剃度出家。因為劉秉忠精通經書，擅長書法，就讓他掌管文書記錄。後來他遊歷到雲中，住在南堂寺，遇到了海云禪師（人名）。當時海云禪師被朝廷召見，前往北方覲見皇帝，路過雲中，聽說劉秉忠博學多才，就請求與他相見。見面之後，就邀請劉秉忠一同前往。劉秉忠不同意，海云禪師堅持要他去，劉秉忠不得已就去了。到了之後，他們一起在還是王爺的忽必烈（人名）的府邸拜見了他。
【English Translation】 English version They are not suitable for important tasks. Therefore, the wise rulers of ancient times did not consider those who were easily approachable and flattering as good choices for officials, but valued those who were reclusive, noble, and difficult to attract. The current sagacious emperor's employment of Grand Protector Liu Bingzhong (person's name) is probably based on this principle. Liu Bingzhong, with his noble character, admired the teachings of emptiness and tranquility, regarding wealth and honor as fleeting clouds, and fame and fortune as illusions. Has there ever been a single thought of pursuing glory and profit in his heart? The sagacious emperor, upon a chance encounter, immediately retained him, treating him with the utmost trust. Their rapport was like that of fish and water, and the profound strategies and meticulous plans, which even the senior ministers and close confidants were not privy to, were all discussed and decided upon with Liu Bingzhong. This is because their sincerity converged, and their aspirations and intentions resonated with each other, much like Jiang Taigong being appreciated by King Wen of Zhou at the Wei River, and Yi Yin assisting Tang of Shang. Although separated by different eras, they shared the same fate. Liu Bingzhong, courtesy name Zhonghui, was a native of Liuli Village in Ruizhou. His ancestors served in the Liao Dynasty, many of whom were prominent and esteemed. At the beginning of the Jin Dynasty, his great-grandfather once served as the Deputy Military Commissioner of Xingzhou. After completing his term, he returned to his hometown and settled his family in Xingzhou. Therefore, from Liu Bingzhong's grandfather onwards, they became people of Xingzhou. His grandfather, named Liu Ze (person's name), was naturally intelligent and extraordinary, and was respected by the villagers. His father, named Liu Run (person's name), served in the current dynasty, holding positions as Registrar of Xingzhou and Director of Julu and Neiqiu counties, all with a reputation for benevolence and love. Liu Bingzhong was elegant in demeanor, ambitious, and unrestrained. Due to his family's poverty, at the age of seventeen, he served as a clerk in the office of the Military Commissioner of Xingtai to support his parents. He was efficient, meticulous, and diligent, and the veteran clerks all admired his ability. One day, while reviewing documents, he was dissatisfied with something and threw down his pen, sighing, 'My family has been a family of scholars and officials for generations, but now I am reduced to a petty clerk? If a man cannot achieve success in the world, he should seek matters beyond the world.' Thereupon, he resigned and went into seclusion in the mountains and valleys of Wu'an, wearing coarse clothes and eating simple food to pursue his aspirations. Zen Master Xuzhao (person's name) of Tianning Temple heard of this and sent his disciples to invite him, ordaining him as a monk. Because Liu Bingzhong was well-versed in scriptures and skilled in calligraphy, he was appointed to manage the records. Later, he traveled to Yunzhong and stayed at Nantang Temple, where he met Zen Master Haiyun (person's name). At that time, Zen Master Haiyun was summoned by the court to go north to meet the emperor, passing through Yunzhong. Hearing that Liu Bingzhong was learned and versatile, he requested to meet him. After meeting, he invited Liu Bingzhong to go with him. Liu Bingzhong refused, but Zen Master Haiyun insisted, and Liu Bingzhong had no choice but to go. Upon arriving, they together visited Kublai Khan (person's name) at his residence when he was still a prince.
。一見應對稱旨。自是屢承顧問。及海雲南還。公懇求奔喪。上賜黃金百兩。仍遣使送至邢州。公持服營葬事。起墳于賈村。葬其祖父母父母。服闋被召復還和林。公獻書陳時事所宜者數十條。凡萬餘言。率皆尊主庇民之事。上嘉納之。甲寅歲從上征雲南。己未歲從上伐宋揚𤄷渡濟江圍鄂州。上神武英斷。每臨戰陣前無堅敵。而中心仁愛。公嘗贊之。以天地好生為德。佛氏以慈悲濟物為心。方便救護。所全活者。不可勝計。庚申歲春上正位宸極創定朝儀。立官制改元建號。一切所當施設時物之宜。皆公所草定。中統五年秋八月。改至元元年。翰林學士承旨王鄂奏言。書記劉秉忠效忠藩邸積有歲年。參帷幄之密謀。定社稷之大計。忠勤勞績。宜被褒榮。今聖明寓極萬物維新。秉忠猶以野服散號蕭條閑寂。守其初心深所未安。宜與正其衣冠崇以顯秩實遂眾望。上覽奏。欣然嘉納。即日命有司備禮冊授公光祿大夫。位太保參領中書省事。選聘侍講學士竇默次女為夫人賜第于奉先坊。給少府宮籍監。人戶甚眾。公齋居蔬食。終日澹然。與平昔略不少異。至元十一年。扈從至上都。居南屏山之精舍。秋八月壬戌之夜。儼然端坐無疾而薨。享年五十有九。訃聞。上嗟悼不已。語群臣曰。秉忠三十餘年。小心慎密不避艱危。事有可否
言無隱情。又其陰陽術數之精。占事知來若合符契。惟朕知之。他人莫得預聞也。遣禮部侍郎趙秉溫護其喪還大都。以冬十月壬申葬斂營葬。一切所須皆出內帑。十二年春正月。詔贈太傅儀同三司下太常議。謚曰文貞。仍命翰林學士王磐撰碑文字。臣磐欽惟國家列聖相承。咸以武功戡定禍亂。龍韜豹略鷹揚虎視。豐功偉績之臣。其當紀名汗簡畫像凌煙者。不為不多。若夫輔佐聖天子。開文明之治。立太平之基。光守成之業者。實惟太傅劉公為稱首。聖天子方在潛邸。士之所以涉遠道冒風霜而至者。往往有所陳訴祈請干慕進用。惟公獨無所求。閑燕之際每承顧問。輒推薦南州人物可備器使者。宜見錄用。由是弓旌之所招。蒲輪之所迓。耆儒碩德奇材異能之士。茅拔茹連致無虛月。逮今三十年間。揚歷朝省頒佈郡縣。贊維新之化。成治安之功者。皆公平昔推薦之餘也。其識度之宏遠。推此一節而論。亦可見其彷彿矣。又自幼好學至老不衰。通曉音律。精算數善推步。仰觀占候。六壬遁甲易經象數邵氏皇極之書。靡不周知。初丁太夫人憂。毀瘠骨立。衣一弊綿裘。三藏不易。及錄事公卒。雖身從天竺之教。而服食貶損容貌哀慼。與循禮典而執通喪者蓋無少異也。晚娶無子。以猶子蘭璋為嗣。弟秉恕今為順天路總管。臣磐謹按
中書左丞張文謙所作行狀。次第其行事之實。而系以銘辭。銘曰。大元五葉。聖運隆昌。爰有異人。出佐時康。不坐官府。不趨朝行。褐衣蔬食。禪寂倘佯。謀謨幃幄。罄竭忠良。指陳成敗。開闔陰陽。淵慮婉畫。鬼神莫量。扶日上天。照臨萬方。萬方仰德。百靈效祥。庭陳玉帛。路走梯航。朝儀整肅。濟濟蹌蹌。群賢來集。庶政允臧。大綱一舉。眾目斯張。治定功成。聖眷彌彰。崇資峻秩師表侯王。肇造皇家。元勛是當。良平佐漢。房杜興唐。公不自多。愈隆謙光。見善必舉。有能必揚。陸行滯阻。與為橋樑。川泛艱厄。與為帆槳。寒而求衣。煥之裘裳。饑而求食。飫之腴肪。門庭桃李爛熳芬芳。人感公德。銘刻肝腸。公施於人。過即遺忘。公之仁賢。宜享遐年。胡為一朝。蟬蛻而仙。燕都南原。盧溝北𤲬。佳城鬱鬱。有墳巋然。地固重泉。松柏參天石爛松枯。芳名永傳。
贈儀同三司太傅謚文貞。制。
(九) 長生天氣力里大福廕護助里皇帝聖旨。臣以忠孝而事上。貴輸獻納之誠上以禮義而遇臣。思篤始終之愛。視死之日猶生之年。故光祿大夫太保劉秉忠。學窺天人識貫今古。邃沖而有守。安靜而無華。昔侍潛藩稔聞高論。適當三接之際。懇上萬言之書。蓋將舉天下而措諸安。以戒為人主者過於殺
【現代漢語翻譯】 現代漢語譯本： 這是中書左丞張文謙所撰寫的行狀。我依次記錄了他的實際事蹟，並附上銘文。銘文如下： 大元王朝的第五代君主，正值聖明運勢昌盛之時。有一位傑出的人物，出來輔佐國家，使之安定繁榮。他不常在官府辦公，也不熱衷於朝廷的禮儀。他身穿粗布衣，吃著粗茶淡飯，悠然自得地禪修。在朝廷的帷幄之中，他竭盡忠誠，獻出良策。他指明國家成敗的關鍵，揭示事物發展變化的規律。他深遠的考慮和巧妙的計劃，連鬼神都難以測度。他像扶起太陽一樣，使君王的德澤照耀四方。四方百姓仰慕他的恩德，各種神靈也紛紛顯現吉祥的徵兆。各地在朝廷進獻珍貴的玉帛，各國的使者絡繹不絕地通過水陸前來朝拜。朝廷的禮儀莊嚴而肅穆，官員們舉止合乎規範。眾多賢才聚集在一起，各項政事都處理得恰當。只要抓住根本，所有問題就能迎刃而解。國家安定，功業成就，君王的恩寵更加顯著。他被授予崇高的官位和爵位，成為侯王們的表率。他為大元王朝的建立，立下了卓越的功勛。就像張良和陳平輔佐漢朝，房玄齡和杜如晦輔佐唐朝一樣。但他從不自誇，反而更加謙虛。他看到好的事情就一定會推薦，發現有才能的人就一定會舉薦。有人在陸地上行走遇到阻礙，他就為他們架橋鋪路。有人在水上航行遇到困難，他就為他們提供船隻。有人寒冷而需要衣服，他就送給他們溫暖的皮襖。有人飢餓而需要食物，他就讓他們吃飽美味的肉食。他的門庭像盛開的桃李一樣，充滿了芬芳。人們感念他的恩德，將他的功績銘刻在心。他施恩於人，過後就忘記了。他的仁德和賢能，本應享受長壽。為什麼突然像蟬蛻一樣，羽化成仙而去呢？在燕都（指大都，今北京）的南郊，盧溝橋的北面，有一座佳美的墳墓，鬱鬱蔥蔥，高大巍峨。墓地的地勢堅固，埋葬著逝者。墓地上的松柏高聳入雲。即使石頭腐爛，松樹枯萎，他的芳名也將永遠流傳。
追贈他儀同三司太傅，謚號為文貞。制書如下：
（九）奉長生天（蒙古人信仰的神）的力量和偉大的福廕庇護，皇帝的聖旨如下：臣子以忠孝來侍奉君上，可貴的是進獻忠誠的建議；君上以禮義來對待臣子，要始終如一地保持恩愛之心。看待臣子去世的日子，要像看待他活著的時候一樣。因此，光祿大夫太保劉秉忠（人名），學識淵博，通曉天道人事，深邃而有操守，安靜而不浮華。過去在潛藩（指皇帝未登基前的封地）侍奉我時，就經常聽到他的高論。正當三接（指三次接見）之際，他懇切地上書萬言。大概是想把天下治理得安定，以此來告誡君主不要過於殺戮。
【English Translation】 English version: This is the conduct record written by Zhang Wenqian, the Left Vice Director of the Central Secretariat. I will record his actual deeds in order, and attach an inscription. The inscription reads: In the fifth reign of the Great Yuan Dynasty, during a time of prosperous and enlightened rule, there emerged an extraordinary man to assist the country and bring stability and prosperity. He did not often sit in government offices, nor was he enthusiastic about court ceremonies. He wore simple clothes, ate simple meals, and leisurely practiced Zen meditation. Within the court's chambers, he devoted his loyalty and offered wise counsel. He pointed out the keys to the country's success and failure, and revealed the laws of change and development. His profound considerations and ingenious plans were beyond the comprehension of even ghosts and spirits. He lifted the sun, allowing the ruler's virtue to shine in all directions. People from all over the world admired his kindness, and various deities manifested auspicious signs. Various regions presented precious jade and silk to the court, and envoys from various countries came to pay tribute by land and sea. The court ceremonies were solemn and dignified, and the officials behaved in a proper manner. Many talented people gathered together, and all government affairs were handled appropriately. As long as the fundamentals are grasped, all problems can be solved easily. With the country stable and achievements made, the ruler's favor became even more evident. He was granted high official positions and titles, becoming a role model for the princes and kings. He made outstanding contributions to the establishment of the Great Yuan Dynasty, just like Zhang Liang and Chen Ping assisted the Han Dynasty, and Fang Xuanling and Du Ruhui assisted the Tang Dynasty. However, he never boasted about himself, but instead became even more humble. He would always recommend good things when he saw them, and would always recommend talented people when he found them. If someone encountered obstacles on land, he would build bridges for them. If someone encountered difficulties on the water, he would provide them with ships. If someone was cold and needed clothes, he would give them warm fur coats. If someone was hungry and needed food, he would let them eat delicious meat. His courtyard was like blooming peach and plum trees, full of fragrance. People were grateful for his kindness and engraved his achievements in their hearts. He gave to others and forgot about it afterwards. His benevolence and virtue should have allowed him to enjoy longevity. Why did he suddenly shed his mortal form like a cicada and ascend to immortality?
He was posthumously awarded the title of Grand Tutor of Yitong Sansi, and his posthumous title was Wenzhen. The imperial edict is as follows:
(9) By the power of the Eternal Sky (a god believed by the Mongols) and the protection of great blessings, the Emperor's holy decree is as follows: A subject serves the ruler with loyalty and filial piety, and what is valuable is offering sincere advice; the ruler treats the subject with propriety and righteousness, and must maintain affection and love from beginning to end. The day of a subject's death should be regarded as the same as when he was alive. Therefore, Liu Bingzhong (a personal name), Grand Master of Guanglu and Grand Protector, was knowledgeable and understood the ways of heaven and humanity, profound and principled, quiet and unpretentious. In the past, when serving me in the latent domain (referring to the fiefdom before the emperor ascended the throne), I often heard his high-minded discussions. Just at the time of the three receptions (referring to three audiences), he earnestly submitted a ten-thousand-word memorial. He probably wanted to govern the world in a stable manner, in order to warn the ruler not to be too murderous.
。朕嗣服而伊始。卿盡力以居多。蓋得卿實契于朕心。而獨朕悉知于卿意。事皆有驗。人匪他求。周旋三十年。不避其難。剴切數百奏。各中其理。共成庶政。方圖任於舊人。誰謂旻天不整遺於一老。興言及此。何日忘之。載惟臺輔之尊。厥有泉扃之賁。是用錫之綸命。峻一品之華階。襚以袞衣。躡三槐之正位。復加顯號允答殊勛。惟爾英靈識予哀寵。可贈儀同三司太傅謚文貞。準此。至元十二年正月。
(乙亥) 至元十二年詔諭兩淮州縣新附。
宋改德祐。幼主濕立。度之子。母全后。謝太皇后臨朝○六月朔宋日食之既。
(丙子) 大元天兵臨境舉國歸附(三月十八日幼主謝太皇后全后朝京封幼主瀛國公。全后為尼于正智寺。先是陳宜中張世傑。奉益王衛王如永嘉。與蘇劉義遇。共圖興復。五月益王即位於福州。改景炎。十一月王世強引兵逼三山。宜中奉二王南行十二月至廣州)○詔安歸附軍民○九月十一日大赦。
右宋前後共十六主。凡三百十七年而亡。
(丁丑) 十二月大兵逼廣州宜中奉二王抵肇慶府。
敕令瀛國公往脫思麻路習學梵書西番字經○建大聖萬安寺。
(戊寅) 十五年正月旦設會齋僧。大赦。玉泉等五老家蒙恩得度。三月(宜中奉益王。由海
【現代漢語翻譯】 現代漢語譯本：我繼承皇位之初，您就盡心盡力輔佐。您確實與我心意相合，只有我完全瞭解您的心意。事情都得到了驗證，人們沒有其他的要求。您周旋三十年，不迴避困難，提出了數百條懇切的奏章，都切中要害。我們共同完成了各項政務，正打算繼續任用您這樣的老臣，誰知上天不保佑，讓我失去了您這位老臣。每當提起這些，我何時能夠忘記？考慮到您作為臺輔（宰相）的尊貴，應該在您安息的地方有所賞賜。因此，特賜予您誥命，晉升爲一品官員，賞賜袞衣（古代皇帝的禮服），以彰顯您位列三槐（比喻宰相）的正位。再追加顯赫的謚號，以表彰您的特殊功勛。希望您的英靈能夠理解我的哀悼和寵愛。追贈您儀同三司太傅，謚號文貞。就按這個旨意執行。至元十二年正月。
（乙亥）至元十二年，朝廷下詔安撫兩淮地區新歸附的州縣。
宋朝改年號為德祐。年幼的皇帝即位，是度宗的兒子，母親是全太后。謝太皇太后臨朝聽政。六月初一，宋朝發生日食。
（丙子）大元軍隊兵臨城下，整個國家都歸順了（三月十八日，年幼的皇帝、謝太皇太后、全太后到京城朝見，封年幼的皇帝為瀛國公，全太后在正智寺出家為尼。此前，陳宜中、張世傑擁立益王、衛王到永嘉，與蘇劉義會合，共同圖謀復興宋朝。五月，益王在福州即位，改年號為景炎。十一月，王世強率軍逼近三山，陳宜中護送二王南行，十二月到達廣州）。朝廷下詔安撫歸順的軍民。九月十一日，朝廷大赦天下。
右面記載了宋朝前後共十六位皇帝，總共三百一十七年而滅亡。
（丁丑）十二月，元朝大軍逼近廣州，陳宜中護送二王到達肇慶府。
朝廷敕令瀛國公（年幼的皇帝）前往脫思麻路學習梵文和西番字（藏文），以及經書。建造大聖萬安寺。
（戊寅）十五年正月初一，舉行齋僧法會。大赦天下。玉泉等五位老人的家屬蒙受恩典得以出家。三月，陳宜中護送益王從海上...
【English Translation】 English version: I began to serve after inheriting the throne, and you devoted your utmost efforts. Indeed, you truly aligned with my heart, and only I fully understood your intentions. Matters have all been verified, and the people have no other requests. You have been involved for thirty years, not avoiding difficulties, and have submitted hundreds of earnest memorials, each hitting the mark. Together, we have accomplished various administrative tasks, and I was planning to continue employing you, an old and reliable minister. Who would have thought that Heaven would not protect us, causing me to lose you, an old statesman? Whenever I mention these things, how can I ever forget them? Considering your esteemed position as a Taifu (Grand Tutor), there should be rewards at your resting place. Therefore, I hereby bestow upon you an imperial decree, promoting you to the rank of First Grade official, and awarding you a Gunyi (ceremonial robe of the emperor) to signify your position among the Three Huai (a metaphor for prime ministers). Furthermore, I add a distinguished posthumous title to commend your special merits. May your spirit understand my sorrow and affection. Posthumously grant you the title of Yitong Sansi Taifu, with the posthumous name Wenzhen. Execute this decree. First month of Zhiyuan twelve.
(Yihai) In the twelfth year of Zhiyuan, the court issued an edict to pacify the newly surrendered prefectures and counties in the Lianghuai region.
The Song Dynasty changed its reign title to Deyou. The young emperor ascended the throne, the son of Emperor Duzong, with Empress Dowager Quan as his mother. Grand Empress Dowager Xie presided over the court. On the first day of the sixth month, a solar eclipse occurred in the Song Dynasty.
(Bingzi) The army of the Great Yuan approached the border, and the entire country surrendered (On the eighteenth day of the third month, the young emperor, Grand Empress Dowager Xie, and Empress Dowager Quan went to the capital to pay homage, and the young emperor was enfeoffed as the Duke of Yingguo, and Empress Dowager Quan became a nun at Zhengzhi Temple. Previously, Chen Yizhong and Zhang Shijie supported Prince Yi and Prince Wei to Yongjia, where they met with Su Liuyi and jointly planned to restore the Song Dynasty. In the fifth month, Prince Yi ascended the throne in Fuzhou, changing the reign title to Jingyan. In the eleventh month, Wang Shiqiang led troops to approach Sanshan, and Chen Yizhong escorted the two princes southward, arriving in Guangzhou in the twelfth month). The court issued an edict to pacify the surrendered soldiers and civilians. On the eleventh day of the ninth month, the court granted a general amnesty.
The above records the sixteen emperors of the Song Dynasty, which lasted for a total of three hundred and seventeen years before its demise.
(Dingchou) In the twelfth month, the Yuan army approached Guangzhou, and Chen Yizhong escorted the two princes to Zhaoqing Prefecture.
The court ordered the Duke of Yingguo (the young emperor) to go to Tuosimalu to learn Sanskrit and Tibetan script, as well as scriptures. The Dasheng Wan'an Temple was built.
(Wuyin) On the first day of the fifteenth year, a Buddhist vegetarian festival was held. A general amnesty was granted. The families of the five elders of Yuquan and others were granted the grace to become monks. In the third month, Chen Yizhong escorted Prince Yi from the sea...
道復入廣。四月望日崩。十七日衛王即位於𠵜川。改祥興。六月世系奉衛王至崖山○次年正月大兵攻崖山。八月宜中入占城至落鶴國)。
(庚辰) 十七年二月宜中(奉衛王自落鶴經占城回。四月復入崖山。張世傑死未幾。二廣皆歸一統。六月新曆成。賜名授時。明年始頒行天下)。
(十) 大元帝師癹思八是年示寂。翰林學士王磐等奉敕述行狀曰。皇天之下一人之上開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師班彌怛拔思癹帝師。乃土波國人也。生時諸種瑞應具詳家譜。初土波有國師禪怛啰乞答。具大威神累葉相傳。其國王世師尊之。凡十七代而至薩師加哇。即師之伯父也。乃禮伯父為師。秘密伽陀一二千言。過目成誦。七歲演法。辯博縱橫。猶不自足。復遍咨名宿。句玄索隱。盡通三藏。癸丑師年十五。世祖皇帝龍德淵潛師知真命有歸。馳驛徑詣王府。世祖宮闈東宮皆秉受戒法特加尊禮。戊午師二十歲釋道訂正化胡經。憲宗皇帝詔師剖析是非。道不能答。自棄其學。上大悅。庚申師年二十二歲。世祖皇帝登極建元中統。尊為國師。授以玉印。任中原法主。統天下教門。辭帝西歸。未期月召還。庚午師年三十一歲。時至元七年。詔制大元國字。師獨運摹畫作成。稱旨即頒行。
【現代漢語翻譯】 現代漢語譯本：道復進入廣東。四月十五日圓寂。四月十七日，衛王在硇洲即位，改年號為祥興。六月，朝廷將衛王迎奉到崖山。第二年正月，元朝大軍攻打崖山。八月，陳宜中進入占城，到達落鶴國。
（庚辰年）祥興十七年二月，陳宜中護送衛王從落鶴國經占城返回，四月再次進入崖山。張世傑死後不久，廣東、廣西全部歸於元朝統治。六月，新的歷法編成，賜名《授時歷》，明年開始在全國頒佈施行。
（十）大元帝師八思巴（'Phags-pa，尊號）于本年圓寂。翰林學士王磐等人奉旨撰寫他的行狀，內容如下：『皇天之下，一人之上，開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師班彌怛拔思八帝師』，是吐蕃國人。他出生時各種祥瑞的徵兆都詳細記載在家譜中。當初吐蕃有國師禪怛啰乞答（名稱），具有很大的威神力量，世代相傳。他的國王世代尊奉他為師。傳到薩迦哇（Sakya Pandita），就是帝師的伯父。八思巴於是拜他的伯父為師，秘密的伽陀（偈頌）一兩千言，看過一遍就能背誦。七歲時就能演說佛法，辯才無礙，縱橫馳騁，但他還不滿足，又廣泛地請教名宿，探究句子的玄妙之處，索求隱秘的含義，精通了三藏（佛教經典）。癸丑年，八思巴十五歲時，世祖皇帝（忽必烈）還未顯貴，八思巴知道真命天子將要出現，快馬加鞭直接前往王府。世祖皇帝的後宮和太子都秉承接受了他的戒法，對他特別尊重。戊午年，八思巴二十歲時，評判道教，訂正了《化胡經》。憲宗皇帝詔令八思巴剖析是非，道教徒不能回答，自己放棄了他們的學說。憲宗皇帝非常高興。庚申年，八思巴二十二歲時，世祖皇帝登基，建立年號中統，尊八思巴為國師，授予他玉印，任命他為中原的法主，統領天下的教門。八思巴辭別皇帝西歸，不到一個月就被召回。庚午年，八思巴三十一歲時，時為至元七年，皇帝下詔創製大元國字（蒙古文），八思巴獨自構思描繪完成，皇帝認為很好，就頒佈施行。
【English Translation】 English version: Dao Fu entered Guangdong. On the fifteenth day of the fourth month, he passed away. On the seventeenth day of the fourth month, Prince Wei ascended the throne in 𠵜chuan, changing the era name to Xiangxing. In the sixth month, the court escorted Prince Wei to Yaishan. In the first month of the following year, the Yuan army attacked Yaishan. In the eighth month, Chen Yizhong entered Champa and arrived at Luohe Kingdom.
(Gengchen year) In the second month of the seventeenth year of Xiangxing, Chen Yizhong escorted Prince Wei back from Luohe Kingdom via Champa, and re-entered Yaishan in the fourth month. Not long after Zhang Shijie's death, Guangdong and Guangxi all submitted to Yuan rule. In the sixth month, the new calendar was completed, named 'Shoushi Calendar', and began to be promulgated and implemented throughout the country next year.
(Ten) The Grand Imperial Preceptor 'Phags-pa (title) of the Great Yuan Dynasty passed away this year. Hanlin Academician Wang Pan and others were ordered to write his biography, which reads as follows: 'Below Heaven, above all men, the Great Treasure Dharma King, Western Heaven Buddha, Grand Imperial Preceptor Banmidanba 'Phags-pa, who opens teachings, proclaims culture, assists in governance, is greatly sage, supremely virtuous, universally enlightened, truly wise, protects the country, fulfills wishes, and is the Grand Imperial Preceptor of the Great Yuan Dynasty', was a native of Tubo (Tibet). The various auspicious signs at his birth are recorded in detail in the family genealogy. Initially, Tubo had a national preceptor named Chan Tantra Rakshita (name), who possessed great power and was passed down through generations. Their king revered him as a teacher for generations. Reaching Sakya Pandita (name), who was the Imperial Preceptor's uncle. 'Phags-pa then took his uncle as his teacher, and could recite one or two thousand words of secret Gathas (verses) after reading them once. At the age of seven, he could expound the Dharma, with eloquence and freedom, but he was not satisfied, and widely consulted famous elders, explored the mysteries of sentences, and sought hidden meanings, mastering the Tripitaka (Buddhist scriptures). In the Guichou year, when 'Phags-pa was fifteen years old, Emperor Shizu (Kublai Khan) was not yet prominent, 'Phags-pa knew that the true destiny was about to appear, and rushed directly to the Prince's mansion. The Emperor Shizu's harem and the Crown Prince all received his precepts and respected him especially. In the Wuwu year, when 'Phags-pa was twenty years old, he judged Taoism and corrected the Huahu Jing (Scripture of Converting the Barbarians). Emperor Xianzong ordered 'Phags-pa to analyze right and wrong, and the Taoists could not answer, abandoning their teachings themselves. Emperor Xianzong was very pleased. In the Gengshen year, when 'Phags-pa was twenty-two years old, Emperor Shizu ascended the throne and established the era name Zhongtong, honoring 'Phags-pa as the National Preceptor, granting him a jade seal, and appointing him as the Dharma Lord of the Central Plains, leading the teachings of the world. 'Phags-pa bid farewell to the Emperor and returned west, but was summoned back in less than a month. In the Gengwu year, when 'Phags-pa was thirty-one years old, it was the seventh year of Zhiyuan, and the Emperor issued an edict to create the Great Yuan national script ('Phags-pa script), which 'Phags-pa conceived and drew alone, and the Emperor thought it was very good, so he promulgated and implemented it.
朝省郡縣遵用。迄為一代典章。升號帝師大寶法王。更賜王印統領諸國釋教。旋又西歸。甲戌師年三十六歲。時至元十一年。皇上專使召之歲抄抵京。王公宰輔士庶離城一舍。結大香壇設大凈供。香華幢蓋大樂仙音。羅拜迎之。所經衢陌皆結五彩翼其兩傍。萬衆瞻禮若一佛出世。時則天兵飛渡長江。竟成一統。雖主聖臣賢所致。亦師陰相之力也。為真金皇太子說器世界等彰所知論。尋又力辭西歸。皇上堅留之不可。庚辰師年四十二歲。時至元十七年十一月二十二日示寂。上聞不勝震悼。追懷舊德。連建大宰堵波于京師。寶藏真身舍利輪奐金碧無儔。
(十一 辛巳) 至元十八年十月二十日。僧道二家辯析。特奉。
聖旨。長生天氣力里大福廕護助里皇帝聖旨道與中書省樞密院御史臺隨路宣慰司按察司達魯花赤管民官管軍站人匠等官。並眾先生每在前蒙哥皇帝聖旨里。戊午年和上先生每折證佛法。先生每輸底上。頭教十七個先生剃頭做了和上。將先生每說謊做來的化胡等經並印板。教燒燬了者。隨路觀院裡畫著的石碑鐫著底八十一化圖。盡行燒燬了者。么道如今都功德使司奏。隨路先生。每將合毀的經文印板至今藏著。卻不曾毀了更保定真定太原平陽河中府三祖師庵頭關西等處。有道藏經板。這般奏的上
【現代漢語翻譯】 現代漢語譯本：朝廷在各省郡縣遵照使用（他的規章），最終成為一代的典章制度。朝廷授予他『帝師大寶法王』的尊號，並賜予王印，讓他統領各國的佛教事務。不久之後，他又返回了西藏。甲戌年，上師三十六歲時，即至元十一年，皇帝派遣專使前往召請，當年抵達京城。王公大臣、士人百姓在城外一舍（約合三十里）的地方，搭建大型的香壇，設定盛大的潔凈供品，用香、花、幢、幡以及盛大的音樂迎接他。他所經過的街道，都用五彩的綢緞裝飾在道路兩旁，民眾瞻仰禮拜，如同佛陀降世一般。當時，元朝的軍隊飛渡長江，最終完成了統一。這雖然是聖明的君主和賢能的臣子共同努力的結果，也是上師在暗中輔佐的力量啊。他為真金皇太子講解了《器世界等彰所知論》。不久之後，他又極力推辭，想要返回西藏。皇帝堅決挽留，但他還是堅持要走。庚辰年，上師四十二歲時，即至元十七年十一月二十二日圓寂。皇帝聽聞后，悲痛不已，追念他的功德，在京師連續建造大型的堵波（佛塔），珍藏他的真身舍利，佛塔的輪廓和金碧輝煌的程度都是無與倫比的。
（十一 辛巳）至元十八年十月二十日，僧人和道士兩家進行辯論。特此奉上
聖旨：憑藉長生天的力量和偉大的福廕護佑的皇帝聖旨，傳達給中書省、樞密院、御史臺、各路宣慰司、按察司、達魯花赤、管民官、管軍、站人、匠等官員，以及各位先生：以前在蒙哥皇帝的聖旨中，戊午年，和尚和先生們辯論佛法，先生們輸了。最初的十七個先生被剃度做了和尚，將先生們用謊言編造的《化胡經》等經書以及印板，全部燒燬。各路寺觀里繪製的、石碑上鐫刻的八十一化圖，全部燒燬。現在都功德使司奏報，各路的先生們將應該銷燬的經文印板至今藏著，沒有銷燬。還有保定、真定、太原、平陽、河中府三祖師庵頭、關西等地，有道藏經板。這樣奏報了上去。
【English Translation】 English version: The court followed and used (his regulations) in various provinces, prefectures, and counties, eventually becoming the standard for an entire era. The court bestowed upon him the title of 'Imperial Preceptor, Great Treasure Dharma King' (Dishi Dabao Fawang), and granted him a royal seal, allowing him to govern the Buddhist affairs of various countries. Soon after, he returned to Tibet. In the year of Jiaxu, when the master was thirty-six years old, which was the eleventh year of the Zhiyuan era, the emperor sent a special envoy to summon him, and he arrived in the capital that year. Princes, ministers, scholars, and common people set up a large incense altar one she (approximately thirty li) outside the city, and prepared grand and pure offerings, using incense, flowers, banners, and grand music to welcome him. The streets he passed through were decorated with colorful silks on both sides, and the people looked up to him and paid their respects as if a Buddha had appeared in the world. At that time, the Yuan army crossed the Yangtze River and eventually completed the unification. Although this was the result of the joint efforts of a wise ruler and capable ministers, it was also due to the power of the master's secret assistance. He explained the 'Treatise on Manifestation of Knowledge such as the Vessel World' (Qishijie Deng Zhang Suozhi Lun) to the Crown Prince Zhenjin. Soon after, he strongly declined and wanted to return to Tibet. The emperor firmly tried to keep him, but he insisted on leaving. In the year of Gengchen, when the master was forty-two years old, he passed away on the twenty-second day of the eleventh month of the seventeenth year of the Zhiyuan era. Upon hearing this, the emperor was deeply saddened and mourned his merits, and continuously built large stupas (dubo) in the capital to preserve his true body relics. The outline and splendor of the stupas were unparalleled.
(11th, Xin Si) On the 20th day of the 10th month of the 18th year of Zhiyuan, the monks and Taoists debated. Especially presented
Imperial Edict: By the power of the Eternal Sky and the great blessings and protection, the Emperor's edict is issued to the Central Secretariat (Zhongshu Sheng), the Privy Council (Shumi Yuan), the Censorate (Yushi Tai), the Regional Pacification Commissioners (Suilu Xuanwei Si), the Surveillance Commissioners (Ancha Si), the Darughachi, the officials in charge of the people, the military, the station personnel, the artisans, and all the gentlemen: Previously, in the edict of Emperor Mongke, in the year of Wuwu, the monks and gentlemen debated the Dharma, and the gentlemen lost. The initial seventeen gentlemen were tonsured and became monks, and the scriptures such as the 'Huahu Sutra' (Huahu Jing), which the gentlemen fabricated with lies, and the printing plates, were all burned. The eighty-one transformation diagrams painted in the temples and monasteries along the roads and engraved on the stone tablets were all burned. Now, the Department of Meritorious Deeds (Du Gongde Si) reports that the gentlemen along the roads are still hiding the scriptures and printing plates that should have been destroyed, and have not destroyed them. Furthermore, in Baoding, Zhengding, Taiyuan, Pingyang, the Three Patriarchs' Hermitage Head (Sanzushi An Tou) of Hezhong Prefecture, Guansi and other places, there are Taoist scriptures and printing plates. This was reported.
頭教張平章張左丞焦尚書泉總統忽都於思翰林院眾學士中書省客省使都魯省宣使苫速丁淵僧錄真藏僧判眾講主長老等張天師祈真人李真人杜真人眾先生每一同于長春宮內。分揀去來。如今張平章等眾人回奏。這先生家藏經。除道德經是老子真實經旨。其餘皆後人造作演說。多有詆譭釋教偷竊佛語。更有收入陰陽醫藥諸子等書。往往改易名號傳注訛舛失其本真。偽造符咒妄言。佩之令人商賈倍利。夫妻和合有如鴛鴦。子嗣蕃息。男壽女貞。誑惑萬民非止一端。意欲貪圖財利誘說妻女。其有教人非望佩符在臂。男為君相。女為后妃。入水不溺。入火不焚。刀劍不能傷害等語。又令張天師祁真人李真人杜真人試之於火。皆求哀請命。自稱偽妄不敢試驗。今擬得除老子道德經外隨路但有道儀說謊經文並印板。盡宜焚去。又據祈真人李真人杜真人等奏告。據道藏經內。除老子道德經外。但系後人捏合不實文字。情願盡行燒燬了。俺也乾淨準奏。今後先生每依著老子道德經里行者。如有愛佛經的。做和上去者。若不願為僧。娶妻為民者。除道德經外。說謊做來的道藏經文並印板。盡行燒燬了者。今差諸路釋教泉總統中書省客省使都魯前去。聖旨到日。不以是何官吏先生道姑秀才軍民人匠鷹房打捕諸色人等。應有收藏道家一切經文字
處。達魯花赤管民官。添氣力用心拘刷見數。分曉分付差去官眼同焚燬。更觀院裡畫著的右鐫著的八十一化圖。盡行除毀了者。自宣諭已后。如有隱匿道家一切說謊捏合。譭謗釋教偷竊佛語。窺圖財利誘說妻女。此誑惑百姓符咒文字。及道○家大小經文。若所在官司不添氣力拘刷。與隱藏之人一體要罪過者。外民間諸子醫藥等書。自有板本。不在禁限。準此。
至元十八年十二月二十日。◎
◎(壬午) 十九年(八月賜文天祥死時年四十七歲矣)○甲申正月六日大赦。
(乙酉) 二十二年(十二月安童丞相復職)。
(十二) 聖旨焚燬諸潞偽道藏經之碑翰林院(臣)唐(方)楊(文郁)王(構)趙(與)李(謙)閻(復)李(鑄)李(監)王(盤)奉敕撰。正奉大夫樞密副使(臣)商(挺)奉敕書。光祿大夫中書左丞相監修國史(臣)耶律(鑄)奉敕篆額。
至元二十一年三月初三日。詔遣資德大夫總制院使兼領功德使司事相哥諭翰林院。戊午僧道持論。及至元十八年十月二十日。焚燬道藏偽經始末。可書其事于石(臣監)等謹按釋總統合臺薩哩所錄事跡。昔在憲宗皇帝朝。道家者流出一書。曰老君化胡成佛經。及八十一化圖。鏤板傳佈。其言鄙陋誕妄。意在輕蔑釋門而自重其
【現代漢語翻譯】 現代漢語譯本：
各處達魯花赤（地方長官）和管民官，要更加努力地用心搜查並清點數量，清楚地分派差役，與官員一同焚燬（相關物品）。還要檢視寺院裡繪製或雕刻的『八十一化圖』，全部都要拆除銷燬。自從頒佈這個命令以後，如果有人隱藏道家一切虛假的、捏造的、誹謗佛教、偷竊佛語、窺視財利、誘騙妻女，以及那些迷惑百姓的符咒文字，和道教的大小經文，如果所在官府不更加努力地搜查，就要與隱藏之人一同治罪。此外，民間諸如醫藥等書籍，自有版本，不在禁止之列。遵照此旨。
至元十八年十二月二十日。
（壬午）十九年（八月賜文天祥死時年四十七歲）。甲申正月六日大赦。
（乙酉）二十二年（十二月安童丞相復職）。
（十二）聖旨焚燬諸潞偽道藏經之碑，翰林院（臣）唐（方）、楊（文郁）、王（構）、趙（與）、李（謙）、閻（復）、李（鑄）、李（監）、王（盤）奉敕撰寫。正奉大夫樞密副使（臣）商（挺）奉敕書寫。光祿大夫中書左丞相監修國史（臣）耶律（鑄）奉敕篆額。
至元二十一年三月初三日，詔令派遣資德大夫總制院使兼領功德使司事相哥諭翰林院：戊午年僧道辯論，以及至元十八年十月二十日焚燬道藏偽經的始末，可以把這些事情刻在石頭上。（臣監）等謹按釋總統合臺薩哩所記錄的事蹟，過去在憲宗皇帝朝，道家之人出了一本書，叫做《老君化胡成佛經》，以及『八十一化圖』，雕版印刷傳播。其中的言辭鄙陋荒誕，意在輕視佛教而抬高自己。
【English Translation】 English version:
Everywhere, the Darughachis (local officials) and civil administrators must exert more effort and diligently investigate and count the numbers, clearly assigning tasks to officials to jointly burn (related items). They must also inspect the 'Eighty-One Transformations Chart' painted or engraved in monasteries, and completely dismantle and destroy them. After the promulgation of this decree, if anyone conceals any false or fabricated Daoist teachings, slanders Buddhism, steals Buddhist scriptures, seeks financial gain, or seduces wives and daughters, as well as those incantations and texts that deceive the people, and the large and small Daoist scriptures, if the local government does not exert more effort to investigate, they will be punished along with the person concealing them. Furthermore, books on medicine and other subjects among the common people, which have their own versions, are not subject to this prohibition. Follow this decree.
Twentieth day of the twelfth month of the eighteenth year of Zhiyuan.
(Renwu) Nineteenth year (Wen Tianxiang was granted death in the eighth month, at the age of forty-seven). General amnesty on the sixth day of the first month of Jiashen.
(Yiyou) Twenty-second year (Prime Minister Antong was reinstated in the twelfth month).
(Twelve) Imperial decree to burn the stele of the false Daoist scriptures of Zhu Lu. The Hanlin Academy (Minister) Tang (Fang), Yang (Wenyu), Wang (Gou), Zhao (Yu), Li (Qian), Yan (Fu), Li (Zhu), Li (Jian), Wang (Pan) were ordered to write it. Zhengfeng Daifu, Deputy Envoy of the Privy Council (Minister) Shang (Ting) was ordered to write the calligraphy. Guanglu Daifu, Left Prime Minister of the Central Secretariat, Supervisor of National History (Minister) Yelü (Zhu) was ordered to inscribe the title.
On the third day of the third month of the twenty-first year of Zhiyuan, an edict was issued to dispatch Zide Daifu, Commissioner of the General Control Yuan, concurrently in charge of the Gongde Shi Si, Xiang Ge, to inform the Hanlin Academy: The Buddhist and Daoist debates of the Wuwu year, and the beginning and end of the burning of the false Daoist scriptures on the twentieth day of the tenth month of the eighteenth year of Zhiyuan, these events can be inscribed on stone. (Minister Jian) and others respectfully recorded the deeds recorded by the Buddhist President Hetaisa Li. In the past, during the reign of Emperor Xianzong, a book was published by Daoists called 'Laozi Transforming the Barbarians into Buddhas Sutra', and the 'Eighty-One Transformations Chart', which were printed and disseminated. The words in it were vulgar and absurd, intending to belittle Buddhism and elevate themselves.
教。罽賓大師蘭麻總統少林長老福裕。以其事奏聞。時上居潛邸。憲宗有旨。令僧道二家同詣上所辯析。二家自約。道勝則僧冠首而為道。僧勝則道削髮而為僧。僧問道曰。汝書為諭化胡成佛。且佛是何義。道對曰。佛者覺也。覺天覺地覺陰覺陽覺仁覺義之謂也。僧曰。是殆不然。所謂覺者。自覺覺他覺行圓滿。三覺圓明。故號佛陀。豈特覺天地陰陽仁義而已耶。是時上特語近侍曰。吾亦先知仁義是孔子之語。謂佛為覺仁覺義其說非也。道士又持史記諸書以進。欲出多說僥倖取勝。帝師板的達癹合師八曰。此是何書。道曰。前代帝王之書。上曰。汝今持論教法。何用攀援前代帝王。帝師曰。我天竺亦有此書。汝聞之乎。對曰。未也。帝師曰。我為汝說天竺頻婆羅王贊佛偈曰。天上天下無如佛。十方世界亦無比。世間所有我盡見。一切無有如佛者。當其說是語時。老子安在。道者不能對。帝師又問。汝史記有化胡之說否。曰無。又問。老子所傳何經。曰道德經。曰此外更有何經。曰無。道德經中有化胡事否。曰無。帝師曰。史記中既無。道德經中又無。其為偽妄明矣。道者辭屈。尚書姚(樞)曰。道者負矣。上命如約行罰。遣近臣脫歡。將道者樊志應等十有七人。詣龍光寺削髮爲僧。焚偽經四十五部。天下佛寺為道流所
【現代漢語翻譯】 教。罽賓（Kashmir）大師蘭麻總統（Lama President）少林長老福裕（Fu Yu）。將此事上奏朝廷。當時皇上還住在潛邸（Prince's residence）。憲宗皇帝下旨，讓僧道兩家一同到皇上面前辯論分析。兩家事先約定，如果道教勝了，僧人就要戴上道士的帽子成為道士；如果佛教勝了，道士就要剃髮為僧。僧人問（道士）道：『你的書上說是爲了教化胡人使之成佛，那麼『佛』是什麼意思？』道士回答說：『佛就是『覺』，覺悟天、覺悟地、覺悟陰、覺悟陽、覺悟仁、覺悟義，就叫做『覺』。』僧人說：『恐怕不是這樣。所謂的『覺』，是自覺、覺他、覺行圓滿，三覺圓明，所以才叫做佛陀（Buddha）。難道僅僅是覺悟天地陰陽仁義而已嗎？』當時皇上特別對身邊的近侍說：『我早就知道仁義是孔子說的話，說佛是覺悟仁義，這種說法是不對的。』道士又拿著《史記》等書進獻，想要用多說的方式僥倖取勝。帝師（Imperial Preceptor）板的達癹合師八（Pakpa Lama）問道：『這是什麼書？』道士說：『是前代帝王的書。』皇上說：『你現在是拿著教法來辯論，為什麼要攀扯前代帝王？』帝師說：『我們天竺（India）也有這樣的書，你聽說過嗎？』道士回答說：『沒有。』帝師說：『我為你講講天竺頻婆娑羅王（King Bimbisara）讚頌佛陀的偈子：『天上天下沒有像佛一樣的，十方世界也沒有可以相比的。世間所有我都看遍了，一切都沒有像佛一樣的。』當他說這些話的時候，老子（Lao Tzu）在哪裡呢？』道士不能回答。帝師又問：『你的《史記》中有教化胡人的說法嗎？』回答說：『沒有。』又問：『老子所傳的是什麼經？』回答說：『《道德經》。』問：『此外還有什麼經？』回答說：『沒有。《道德經》中有教化胡人的事情嗎？』回答說：『沒有。』帝師說：『《史記》中既然沒有， 《道德經》中又沒有，那麼（化胡成佛）的說法是虛假的，這是很明顯的。』道士理屈詞窮。尚書姚樞（Yao Shu）說：『道士輸了。』皇上命令按照約定執行懲罰，派遣近臣脫歡（Toghon），將道士樊志應（Fan Zhiying）等十七人，送到龍光寺剃髮為僧，焚燒虛假的經書四十五部。天下佛寺被道士所...... 現代漢語譯本
【English Translation】 The teaching. The Kashmir master Lama President, Shaolin elder Fu Yu, reported this matter to the court. At that time, the Emperor was still residing in the Prince's residence. Emperor Xianzong issued an edict, ordering the Buddhist and Taoist families to come together before the Emperor to debate and analyze. The two families agreed in advance that if Taoism won, the monks would wear Taoist hats and become Taoists; if Buddhism won, the Taoists would have their heads shaved and become monks. The monk asked (the Taoist): 'Your book says it is to civilize the barbarians and make them become Buddhas, then what does 'Buddha' mean?' The Taoist replied: 'Buddha is 'awakening', awakening to heaven, awakening to earth, awakening to yin, awakening to yang, awakening to benevolence, awakening to righteousness, that is called 'awakening'.' The monk said: 'I'm afraid that's not the case. The so-called 'awakening' is self-awakening, awakening others, the perfection of awakening and practice, the complete enlightenment of the three awakenings, therefore it is called Buddha. Is it merely awakening to heaven, earth, yin, yang, benevolence, and righteousness?' At that time, the Emperor specially said to the close attendants around him: 'I have long known that benevolence and righteousness are the words of Confucius, saying that Buddha is awakening to benevolence and righteousness, this statement is incorrect.' The Taoist then presented books such as the 'Records of the Grand Historian', wanting to take advantage of speaking more to win by luck. The Imperial Preceptor Pakpa Lama asked: 'What is this book?' The Taoist said: 'It is a book of former emperors.' The Emperor said: 'You are now debating with teachings, why do you cling to former emperors?' The Imperial Preceptor said: 'We also have such books in India, have you heard of them?' The Taoist replied: 'No.' The Imperial Preceptor said: 'I will tell you the verse of King Bimbisara of India praising the Buddha: 'Above heaven and below heaven, there is no one like the Buddha, in the ten directions of the world, there is also nothing comparable. I have seen all in the world, and there is nothing like the Buddha.' When he said these words, where was Lao Tzu?' The Taoist could not answer. The Imperial Preceptor then asked: 'Does your 'Records of the Grand Historian' have the saying of civilizing the barbarians?' He replied: 'No.' He asked again: 'What scripture did Lao Tzu transmit?' He replied: 'The 'Tao Te Ching'.' He asked: 'What other scriptures are there besides this?' He replied: 'No. Is there anything about civilizing the barbarians in the 'Tao Te Ching'?' He replied: 'No.' The Imperial Preceptor said: 'Since there is nothing in the 'Records of the Grand Historian', and there is nothing in the 'Tao Te Ching', then the saying (of civilizing the barbarians and making them become Buddhas) is false, this is very obvious.' The Taoist was at a loss for words. The Minister Yao Shu said: 'The Taoist has lost.' The Emperor ordered to carry out the punishment according to the agreement, and sent the close minister Toghon to send the Taoist Fan Zhiying and seventeen others to Longguang Temple to have their heads shaved and become monks, and burned forty-five copies of false scriptures. The Buddhist temples in the world were occupied by Taoists... English version
據者。二百三十七區。至是悉命歸之。道教提點甘志泉所據吉祥院其一也。據而弗歸。至元十七年夏四月。僧人復為徴理。長春宮道流謀害僧錄廣淵。聚徒持挺歐擊僧眾。自焚廩舍。誣廣淵遣僧人縱火。且聲言焚米三千九百餘石。他物稱是。事達中書省。辯其誣。甘志泉王志真款伏。詔遣樞密副史孛羅及諸大臣覆按。無異詞。志泉志真就誅。劓刵流竄凡十人。仍徴所聲言米物。如其數歸之僧眾。有道家偽經尚存。為言者聞諸皇太子。十八年九月。都功德使司脫因小演赤奏言。往年所焚道家偽經板本化圖。多隱匿未毀。其道藏諸書類。皆詆譭釋教剽竊佛語。宜皆甄別。於是上命樞密副史與前中書左丞文謙秘書監友直釋教總統。合臺薩哩太常卿忽都於思中書省客省使都魯在京僧錄司教禪諸僧及臣等。詣長春宮無極殿。偕正一天師張宗演全真掌教祁志誠大道掌教李德和杜福春暨諸道流。考證真偽。翻閱兼旬。雖卷帙數千。究其本末。惟道德二篇為老子所著。余悉漢張道陵後魏寇謙之唐吳筠杜光庭宋王欽若輩。撰造演說。鑿空架虛。罔有根據。詆譭釋教。以妄自尊崇。復愛慕其言。而竊為己有。假陰陽術數。以示其奧。衰諸子醫藥。以夸其博。往往改易名號。傳注訛舛。失其本真。文所載符咒。妄謂佩之令人商賈倍利。子嗣蕃
【現代漢語翻譯】 現代漢語譯本： 據有產業者，共有二百三十七個區域。到這個時候，全部命令歸還給僧人。道教提點甘志泉所佔據的吉祥院就是其中之一。他佔據著卻不歸還。至元十七年夏四月，僧人再次為此事進行交涉。長春宮的道士陰謀殺害僧錄廣淵（僧官名），聚集徒眾拿著棍棒毆打僧眾，還自己焚燒糧倉，誣陷是廣淵派僧人放火。並且聲稱燒燬了米三千九百多石（容量單位），其他財物也按這個數目虛報。事情傳到中書省，經過辯論證實了他們的誣陷。甘志泉、王志真認罪伏法。被處以割鼻、割耳等刑罰並流放的有十人。仍然追繳他們所聲稱的米和財物，按原數歸還給僧眾。還有道家的偽經尚存，有人將此事稟告給皇太子。至元十八年九月，都功德使司脫因小演赤奏告說，往年焚燒的道家偽經的刻板和圖畫，很多被隱藏起來沒有銷燬。他們的道藏等書籍，都詆譭佛教，剽竊佛語，應該全部甄別。於是皇帝命令樞密副史孛羅和前中書左丞文謙、秘書監友直、釋教總統合臺薩哩、太常卿忽都於思、中書省客省使都魯、在京僧錄司教禪等僧人以及我等，前往長春宮無極殿，與正一天師張宗演、全真掌教祁志誠、大道掌教李德和杜福春以及各位道士，共同考證真偽。翻閱了十多天，雖然卷帙數千，但追究其本末，只有《道德經》二篇是老子所著，其餘都是漢朝的張道陵、後魏的寇謙之、唐朝的吳筠、杜光庭、宋朝的王欽若等人撰寫演說的。他們憑空捏造，毫無根據，詆譭佛教，以此來抬高自己，又喜愛佛教的言論，就竊取為己有。假借陰陽術數，來顯示其深奧；援引諸子百家和醫藥，來誇耀其博學。常常改易名號，傳抄註釋錯誤，失去了本來的面目。書中記載的符咒，妄稱佩戴它可以使商人獲得加倍的利潤，子孫繁盛。 English version: Those who occupied properties numbered two hundred and thirty-seven districts. At this time, all were ordered to return them to the monks. The Jixiang Temple, occupied by Gan Zhiquan, the Daoist supervisor, was one of them. He occupied it but refused to return it. In the summer of the seventeenth year of Zhiyuan (Yuan Dynasty), in the fourth month, the monks once again negotiated this matter. The Daoists of the Changchun Palace plotted to murder the Senglu Guangyuan (a monastic official), gathered followers, and beat the monks with sticks. They also burned down the granary themselves, falsely accusing Guangyuan of sending monks to set the fire. They claimed to have burned more than three thousand nine hundred shi (a unit of volume) of rice, and falsely reported other properties accordingly. The matter was reported to the Central Secretariat (Zhongshu Sheng), and after debate, their false accusation was confirmed. Gan Zhiquan and Wang Zhizhen confessed their guilt and submitted to the law. Ten people were punished with nose and ear mutilation and exile. The rice and properties they claimed were still recovered and returned to the monks in the original amount. There were still Daoist counterfeit scriptures remaining, and someone reported this matter to the Crown Prince. In the ninth month of the eighteenth year of Zhiyuan, Tuoyin Xiaoyan Chi, the director of meritorious service, reported that many of the printing plates and illustrations of the Daoist counterfeit scriptures burned in previous years were hidden and not destroyed. Their Daoist scriptures and other books all defamed Buddhism and plagiarized Buddhist teachings, and should all be identified. Therefore, the emperor ordered the vice-minister of the Privy Council, Boluo, and the former Left Vice-Minister of the Central Secretariat, Wen Qian, the Secretary-Director You Zhi, the Buddhist President Hetaisali, the Minister of the Court of Imperial Sacrifices Hudu Yusi, the Envoy of the Reception Department of the Central Secretariat Dulu, the monks of the Senglu Division in the capital who taught Chan Buddhism, and others, to go to the Wuji Hall of the Changchun Palace, together with the Zhengyi Celestial Master Zhang Zongyan, the Quanzhen Abbot Qi Zhicheng, the Dadao Abbot Li Dehe, Du Fuchun, and the Daoists, to jointly examine the authenticity. They reviewed for more than ten days. Although there were thousands of volumes, after investigating the origin and end, only the two chapters of the 'Tao Te Ching' were written by Lao Tzu. The rest were written and expounded by Zhang Daoling of the Han Dynasty, Kou Qianzhi of the Later Wei Dynasty, Wu Yun and Du Guangting of the Tang Dynasty, and Wang Qinruo of the Song Dynasty. They fabricated out of thin air, without any basis, defamed Buddhism to elevate themselves, and loved the words of Buddhism, so they stole them for their own use. They used Yin-Yang numerology to show their profundity; they cited various schools of thought and medicine to boast of their erudition. They often changed names, and the transmission and annotations were erroneous, losing their original appearance. The talismans recorded in the books falsely claimed that wearing them could bring merchants double profits and abundant offspring.
【English Translation】 Modern Chinese Translation: Those who occupied properties numbered two hundred and thirty-seven districts. At this time, all were ordered to return them to the monks. The Jixiang Temple, occupied by Gan Zhiquan, the Daoist supervisor, was one of them. He occupied it but refused to return it. In the summer of the seventeenth year of Zhiyuan (Yuan Dynasty), in the fourth month, the monks once again negotiated this matter. The Daoists of the Changchun Palace plotted to murder the Senglu Guangyuan (a monastic official), gathered followers, and beat the monks with sticks. They also burned down the granary themselves, falsely accusing Guangyuan of sending monks to set the fire. They claimed to have burned more than three thousand nine hundred shi (a unit of volume) of rice, and falsely reported other properties accordingly. The matter was reported to the Central Secretariat (Zhongshu Sheng), and after debate, their false accusation was confirmed. Gan Zhiquan and Wang Zhizhen confessed their guilt and submitted to the law. Ten people were punished with nose and ear mutilation and exile. The rice and properties they claimed were still recovered and returned to the monks in the original amount. There were still Daoist counterfeit scriptures remaining, and someone reported this matter to the Crown Prince. In the ninth month of the eighteenth year of Zhiyuan, Tuoyin Xiaoyan Chi, the director of meritorious service, reported that many of the printing plates and illustrations of the Daoist counterfeit scriptures burned in previous years were hidden and not destroyed. Their Daoist scriptures and other books all defamed Buddhism and plagiarized Buddhist teachings, and should all be identified. Therefore, the emperor ordered the vice-minister of the Privy Council, Boluo, and the former Left Vice-Minister of the Central Secretariat, Wen Qian, the Secretary-Director You Zhi, the Buddhist President Hetaisali, the Minister of the Court of Imperial Sacrifices Hudu Yusi, the Envoy of the Reception Department of the Central Secretariat Dulu, the monks of the Senglu Division in the capital who taught Chan Buddhism, and others, to go to the Wuji Hall of the Changchun Palace, together with the Zhengyi Celestial Master Zhang Zongyan, the Quanzhen Abbot Qi Zhicheng, the Dadao Abbot Li Dehe, Du Fuchun, and the Daoists, to jointly examine the authenticity. They reviewed for more than ten days. Although there were thousands of volumes, after investigating the origin and end, only the two chapters of the 'Tao Te Ching' were written by Lao Tzu. The rest were written and expounded by Zhang Daoling of the Han Dynasty, Kou Qianzhi of the Later Wei Dynasty, Wu Yun and Du Guangting of the Tang Dynasty, and Wang Qinruo of the Song Dynasty. They fabricated out of thin air, without any basis, defamed Buddhism to elevate themselves, and loved the words of Buddhism, so they stole them for their own use. They used Yin-Yang numerology to show their profundity; they cited various schools of thought and medicine to boast of their erudition. They often changed names, and the transmission and annotations were erroneous, losing their original appearance. The talismans recorded in the books falsely claimed that wearing them could bring merchants double profits and abundant offspring. English Translation: Those who occupied properties numbered two hundred and thirty-seven districts. At this time, all were ordered to return them to the monks. The Jixiang Temple, occupied by Gan Zhiquan (Daoist supervisor), was one of them. He occupied it but refused to return it. In the summer of the seventeenth year of Zhiyuan (Yuan Dynasty), in the fourth month, the monks once again negotiated this matter. The Daoists of the Changchun Palace plotted to murder the Senglu Guangyuan (monastic official), gathered followers, and beat the monks with sticks. They also burned down the granary themselves, falsely accusing Guangyuan of sending monks to set the fire. They claimed to have burned more than three thousand nine hundred shi (unit of volume) of rice, and falsely reported other properties accordingly. The matter was reported to the Central Secretariat (Zhongshu Sheng), and after debate, their false accusation was confirmed. Gan Zhiquan and Wang Zhizhen confessed their guilt and submitted to the law. Ten people were punished with nose and ear mutilation and exile. The rice and properties they claimed were still recovered and returned to the monks in the original amount. There were still Daoist counterfeit scriptures remaining, and someone reported this matter to the Crown Prince. In the ninth month of the eighteenth year of Zhiyuan, Tuoyin Xiaoyan Chi (director of meritorious service) reported that many of the printing plates and illustrations of the Daoist counterfeit scriptures burned in previous years were hidden and not destroyed. Their Daoist scriptures and other books all defamed Buddhism and plagiarized Buddhist teachings, and should all be identified. Therefore, the emperor ordered the vice-minister of the Privy Council, Boluo, and the former Left Vice-Minister of the Central Secretariat, Wen Qian, the Secretary-Director You Zhi, the Buddhist President Hetaisali, the Minister of the Court of Imperial Sacrifices Hudu Yusi, the Envoy of the Reception Department of the Central Secretariat Dulu, the monks of the Senglu Division in the capital who taught Chan Buddhism, and others, to go to the Wuji Hall of the Changchun Palace, together with the Zhengyi Celestial Master Zhang Zongyan, the Quanzhen Abbot Qi Zhicheng, the Dadao Abbot Li Dehe, Du Fuchun, and the Daoists, to jointly examine the authenticity. They reviewed for more than ten days. Although there were thousands of volumes, after investigating the origin and end, only the two chapters of the 'Tao Te Ching' were written by Lao Tzu. The rest were written and expounded by Zhang Daoling of the Han Dynasty, Kou Qianzhi of the Later Wei Dynasty, Wu Yun and Du Guangting of the Tang Dynasty, and Wang Qinruo of the Song Dynasty. They fabricated out of thin air, without any basis, defamed Buddhism to elevate themselves, and loved the words of Buddhism, so they stole them for their own use. They used Yin-Yang numerology to show their profundity; they cited various schools of thought and medicine to boast of their erudition. They often changed names, and the transmission and annotations were erroneous, losing their original appearance. The talismans recorded in the books falsely claimed that wearing them could bring merchants double profits and abundant offspring.
息伉儷諧和如鴛鴦之有偶。將以媒淫亂而規財賄。至有教人非望佩符在臂。則男為君相。女為后妃。入水不溺。入火不焚。刀劍不能傷害之語。其偽妄駁雜如此。留之徒以誑惑愚俗。自道德經外。宜悉焚去。(臣)等同辭以聞。上曰。道家經文傳訛踵謬非一日矣。若遽焚之其徒未必心服。彼言水火不能焚溺。可姑以是端試之。俟其不驗。焚之未晚也。遂命樞密副使孛羅守司徒和禮霍孫等。諭張宗演祁志誠李德和杜福春等。俾各推擇一人佩符入火自試其術。四人者奏言。此皆誕妄之說。(臣)等入火必為灰燼。實不敢試。但乞焚去道藏。庶幾澡雪(臣)等。上可其奏。遂詔諭天下道家諸經可留道德二篇。其餘文字及板本化圖。一切焚燬。隱匿者罪之。民間刊佈諸子醫藥等書。不在禁限。今後道家者流其一遵老子之法。如嗜佛者削髮爲僧。不願為僧者。聽其為民。乃以十月壬子集百官于憫忠寺。焚道藏偽經雜書。遣使諸路俾遵行之。(臣)盤等聞。老氏之為道也。以清凈為宗。無為為本。謙沖以處己。損抑以下人。非有貪慾好勝之事。厥後枝分派列。徒屬寖盛襲訛成偽夸誕百出。清凈一變而為污穢。無為一變無所不為。如漢之文成五利。致身求仙。恍惚誕幻。帛書飯牛之詐。黃金可成之妄。一但敗露。為武帝所誅。三張之
徒以鬼道惑眾。倡亂天下。為皇甫嵩曹魏所滅。宋王浮昔居上清寶箓宮。與女冠為奸。林靈素自稱神霄紫府仙卿。禳大水不驗。併爲徽宗誅竄而死。迨金末年。復有麻被先生鐵笠李二人。以奸謀秘計出入時貴之門。肆為淫污之行。咸受顯戮。歷代以來。若此之類。不可勝數。追惟禍亂之源奸宄之本。率皆假符箓以神其教。托偽經以警其俗。橫肆巧誣倡為詭狀。詆譭聖教寇攘內典。固已悖老氏不爭不盜之禁矣。及陷刑辟皆是孽自內作。愎將誰咎哉。且夫釋氏之教宏闊勝大非他教所擬倫。歷百千世。聖帝明王莫不尊崇。東冒扶桑。西極昧谷。冰天桂海山河大地。昆蟲草木胎卵濕化。有情無情百千萬類。皆依佛廕生息動止於天地之間。故天上天下惟佛為尊。超出乎有生之表。歸極乎無礙之真。智周三界神妙諸方。澤及大千功用不宰。其大有如此者。慈航所至無溺不援。法雨所沾有生皆潤。憫世人之沉淪幻海顛覆迷津。展轉多生流連累劫。將使之脫凡企聖蠲弊崇真。故神光破沉晦之門。大覺指無生之路。其仁有如此。何意狂謀輒形妒忌。雖積毀銷骨眾煦漂山。泫體圓成初無小玷。譬如盲人之毀日月。何傷日月之明。井蛙之小河海。奚損河海之大。多見其不知量也。欽惟聖天子。識超四諦道慕三乘。參無象之真空。傳法王之心印
【現代漢語翻譯】 現代漢語譯本：他們只是用鬼神之道來迷惑眾人，煽動天下作亂，最終被皇甫嵩、曹魏所滅。宋朝的王浮，過去住在上清寶箓宮，與女道士通姦。林靈素自稱是神霄紫府的仙卿，祈禳洪水卻不靈驗，最終都被徽宗誅殺並流放而死。到了金朝末年，又有麻被先生、鐵笠李二人，用奸詐的陰謀和秘密的計策出入于權貴之門，肆意進行淫亂污穢的行為，最終都受到了公開的處決。歷代以來，像這樣的人，數不勝數。追究這些禍亂的根源和姦邪的本質，他們都是假借符箓來神化他們的教派，依託虛假的經書來警醒他們的信徒，極盡巧言欺騙，倡導怪異的言論，詆譭佛教，侵奪佛教的經典，這本來就已經違背了老子不爭不盜的戒律了。等到他們受到刑罰，都是自己作孽的結果，又能怪誰呢？而且佛教的教義宏大深遠，不是其他教派可以比擬的。經歷了千百世，聖明的帝王沒有不尊崇佛教的。佛教傳到東方，到達扶桑（指日本）；傳到西方，到達遙遠的昧谷（指西方極遠之地）。冰天雪地、桂樹遍佈的南海，山河大地，昆蟲草木，胎生、卵生、濕生、化生，有情眾生、無情眾生，成千上萬的種類，都依靠佛的庇護在天地之間生息活動。所以天上天下，只有佛是最尊貴的，超出了有生之物的表象，迴歸到無礙的真如。智慧周遍三界，神妙遍及各個方向，恩澤普及整個大千世界，功用廣大卻不加干預。佛教的偉大就是這樣。慈悲的航船到達之處，沒有不救助的；佛法的甘霖灑落之處，有生命的都能得到滋潤。憐憫世人沉淪於虛幻的苦海，在顛倒的迷途中徘徊，輾轉于多生，流連於累劫，想要使他們脫離凡俗，企及聖境，去除弊端，崇尚真理。所以佛的神光照破沉淪昏暗之門，大覺悟者指引通往無生之路。佛教的仁慈就是這樣。哪裡想到那些瘋狂的陰謀竟然會產生嫉妒之心。即使是堆積如山的譭謗也不能損傷佛的真身，眾口一詞的詆譭也不能動搖須彌山。佛的圓滿成就本來就沒有絲毫的污點。這就像盲人詆譭日月，又怎麼能損害日月的光明呢？井底之蛙輕視江河大海，又怎麼能減少江河大海的浩瀚呢？只能說他們太不自量力了。敬佩當今的聖明天子，見識超越四諦（苦、集、滅、道），道心仰慕三乘（聲聞乘、緣覺乘、菩薩乘），參悟無相的真空，傳揚法王（指佛）的心印。
【English Translation】 English version: They merely deluded the masses with the way of ghosts and spirits, inciting rebellion throughout the land, and were ultimately destroyed by Huangfu Song and Cao Wei. Wang Fu of the Song Dynasty, formerly residing in the Shangqing Baolu Palace, engaged in illicit relations with female Taoist priests. Lin Lingsu, claiming to be a celestial official of the Divine Firmament Purple Palace, failed in his prayers to quell the great flood and was eventually executed and exiled by Emperor Huizong. Towards the end of the Jin Dynasty, there were also 'Master Ma Bei with the Hemp Coat' and 'Li with the Iron Hat,' who, with treacherous schemes and secret plots, frequented the doors of the powerful and wealthy, indulging in licentious and defiling acts, and were all publicly executed. Throughout the ages, such individuals have been countless. Tracing the source of these disasters and the essence of these treacherous acts, they all falsely borrowed talismans and incantations to mystify their teachings, relied on counterfeit scriptures to alarm their followers, engaged in cunning deception, advocated bizarre doctrines, slandered the sacred teachings, and plundered the inner canons of Buddhism, which already violated Laozi's prohibitions against contention and theft. When they faced punishment, it was all a result of their own evil deeds; who else could they blame? Moreover, the teachings of Buddhism are vast and profound, unmatched by any other religion. Throughout hundreds and thousands of lifetimes, enlightened emperors and wise kings have all revered it. Spreading eastward to Fusang (Japan), and westward to the distant Meigu (the farthest west), in icy lands, in the South Sea with cassia trees, across mountains, rivers, and the great earth, insects, plants, those born from wombs, eggs, moisture, or transformation, sentient beings, non-sentient beings, hundreds of millions of species, all rely on the Buddha's protection to live and move between heaven and earth. Therefore, in heaven and earth, only the Buddha is the most revered, transcending the appearance of living beings, returning to the true nature of unobstructedness. Wisdom pervades the three realms, and divine wonders extend to all directions. Blessings reach the entire great chiliocosm, and its function is vast without interference. Such is the greatness of Buddhism. Wherever the compassionate vessel arrives, none are left unsaved; wherever the rain of Dharma falls, all living beings are nourished. Pitying the people of the world who are sinking in the illusory sea of suffering, wandering in the inverted maze, revolving through many lives, lingering through countless kalpas, wishing to enable them to escape the mundane, aspire to the sacred, eliminate evils, and uphold truth. Therefore, the divine light shatters the gate of sinking darkness, and the Greatly Awakened One points the way to non-birth. Such is the benevolence of Buddhism. Who would have thought that such mad schemes would give rise to jealousy? Even if slander piled up like mountains could destroy bones, and the clamor of the crowd could move mountains, the perfectly accomplished body remains without the slightest blemish. It is like a blind man slandering the sun and moon; how can he harm the brightness of the sun and moon? A frog in a well belittling the rivers and seas; how can he diminish the vastness of the rivers and seas? It only shows their lack of self-awareness. We admire the current sagely emperor, whose knowledge surpasses the Four Noble Truths (suffering, its cause, its cessation, and the path), whose heart aspires to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), who contemplates the emptiness of no-form, and transmits the mind-seal of the Dharma King (Buddha).
。所以尊崇之禮。歸向之誠。矯百偽以從真。黜群邪而歸正。有不容不嚴者焉。況乎筆墨勸淫妖術誤世。恣為欺誑鼓盪群愚。若不大為改革。則邪說肆行枉道惑眾。其如天下後世何。況天下之理。有善有惡。有正有邪。有真有偽。常混然而同處。雜然而並行。自非稟上聖之資。誕生知之性。智出庶物明照群情。則紅紫之亂朱。洼淫之變雅。是孰得而辯明之哉。由是言之。聖天子匡濟真圖翼扶大法之功至矣。概諸聖不可有加矣。于以鑿含靈之耳目。開正途之荒穢。使般若之光永乎無際劫遍滿恒河妙界。延洪聖壽于無疆。衍綿儲君之福利。鼎祚于億萬年之久者。庸有既乎是可述也。(臣)磐等敬為之書。以貽後人。俾為老氏之學者有所警焉。
大元至元辯偽錄隨函序。翰林直學士奉訓大夫知制誥同修國史臣張伯淳撰。天無私覆。地無私載。日月無私照。辯偽錄之所云良有以也。洪惟聖朝繼天立極論道經邦以佛心子育萬方。以正法澤被四海。至元辛卯之歲孟春。大云峰長老邁吉祥。欽奉。
皇帝明命。撰述至元辯偽錄。奏對天顏睿覽頒行。入藏流通。原其所自。乙卯間道士丘處機李志常等毀西京天城夫子廟為文城觀。毀滅釋迦佛像白玉觀音舍利寶塔。謀占梵剎四百八十二所。傳襲王浮偽語老子八十一化圖。惑亂
【現代漢語翻譯】 現代漢語譯本：因此，尊崇的禮節，歸向的誠意，要矯正各種虛偽以歸於真理，去除各種邪惡而歸於正道，這是不能不嚴厲對待的。更何況那些筆墨勸淫、妖術誤世的行為，肆意進行欺騙，煽動愚昧的民眾。如果不大力進行改革，那麼邪說就會肆意橫行，歪曲正道，迷惑大眾，這對於天下後世會造成怎樣的影響呢？況且天下的道理，有善有惡，有正有邪，有真有偽，常常混雜在一起，並行不悖。如果不是稟賦上聖的資質，天生具有明辨是非的智慧，智慧超越常人，明察世間萬象，那麼紅色和紫色混淆硃色，低俗的淫樂改變高雅的音樂，誰能夠辨別清楚呢？由此說來，聖明天子匡扶濟世的真正藍圖，輔助弘揚佛法的功德真是太偉大了，大概所有的聖人都不能超過他了。用以開啟眾生的耳目，開墾正道的荒蕪，使般若（Prajna，智慧）的光芒永遠照耀無邊無際的劫數，遍滿恒河沙數般美妙的世界，延長聖上的壽命于無疆，延續儲君的福澤，使國家政權億萬年長久，這難道不是可以稱述的嗎？（臣）磐等恭敬地為此書寫序言，以留給後人，使那些學習老子（Laozi）的人有所警醒。 《大元至元辯偽錄隨函序》。翰林直學士、奉訓大夫、知制誥、同修國史臣張伯淳撰寫。天沒有私心覆蓋，地沒有私心承載，日月沒有私心照耀。《辯偽錄》所說的確實有道理。偉大的聖朝繼承天命建立政權，以論道治理國家，以佛心養育萬民，以正法恩澤四海。至元辛卯年孟春，大云峰長老邁吉祥（Mai Jixiang），恭敬地奉 皇帝的聖旨，撰寫《至元辯偽錄》，上奏給皇帝，皇帝睿智地審閱並頒佈施行，收入佛經流通。追溯它的起因，乙卯年間，道士丘處機（Qiu Chuji）、李志常（Li Zhichang）等毀壞西京天城夫子廟，改為文城觀，毀滅釋迦牟尼佛像（Sakyamuni Buddha）、白玉觀音（White Jade Guanyin）、舍利寶塔（Sarira Pagoda），陰謀侵佔梵剎四百八十二所，傳播王浮（Wang Fu）的偽書《老子八十一化圖》，迷惑
【English Translation】 English version: Therefore, the rites of reverence, the sincerity of returning, must correct all falsehoods to return to the truth, remove all evils and return to the right path. This is something that cannot be treated leniently. Moreover, those behaviors of using writing to promote lewdness and using witchcraft to mislead the world, recklessly engaging in deception and inciting ignorant people. If we do not vigorously reform, then heresies will run rampant, distorting the right path and confusing the masses. What impact will this have on the world and future generations? Furthermore, the principles of the world include good and evil, right and wrong, truth and falsehood, which are often mixed together and coexist. If one is not endowed with the qualities of a supreme sage, possessing innate wisdom to distinguish right from wrong, with wisdom surpassing ordinary people and discerning all phenomena in the world, then if red and purple are confused with vermilion, and vulgar music changes elegant music, who can distinguish them clearly? From this, it can be said that the true blueprint of the sagacious Son of Heaven to support and save the world, and the merit of assisting in promoting the great Dharma, are truly great. Probably all the sages cannot surpass him. It is used to open the ears and eyes of sentient beings, cultivate the wasteland of the right path, and make the light of Prajna (wisdom) shine forever throughout endless kalpas, filling the wonderful realms like the sands of the Ganges River, extending the longevity of the Holy One to infinity, continuing the blessings of the Crown Prince, and making the national regime last for hundreds of millions of years. Isn't this something that can be described? (Your servant) Pan and others respectfully write this preface to leave to future generations, so that those who study Laozi (Laozi) may be warned. 《Preface to the Bianwei Lu (Record of Discriminating Falsehood) of the Zhiyuan Era of the Great Yuan Dynasty》. Written by Zhang Bochun, Hanlin Academician, Fengxun Great Master, Zhizhigao, and Co-editor of the National History. Heaven covers without selfishness, earth carries without selfishness, and the sun and moon shine without selfishness. What the Bianwei Lu says is indeed reasonable. The great Holy Dynasty inherited the mandate of heaven to establish the government, governed the country by discussing the Tao, nurtured all people with the heart of the Buddha, and blessed the four seas with the righteous Dharma. In the early spring of the Xinmao year of the Zhiyuan era, Elder Mai Jixiang (Mai Jixiang) of Dayun Peak respectfully received the Emperor's decree to compile the Zhiyuan Bianwei Lu, presented it to the Emperor, who wisely reviewed and promulgated it for circulation in the Buddhist scriptures. Tracing its origin, during the Yimao year, Taoists Qiu Chuji (Qiu Chuji), Li Zhichang (Li Zhichang), and others destroyed the Confucius Temple in Tiancheng, Xijing, and changed it to the Wencheng Temple, destroyed the statues of Sakyamuni Buddha (Sakyamuni Buddha), the White Jade Guanyin (White Jade Guanyin), and the Sarira Pagoda (Sarira Pagoda), conspired to occupy 482 Buddhist temples, and spread Wang Fu's (Wang Fu) false book 'Laozi's Eighty-One Transformations,' confusing
臣佐。時少林裕長老率師德詣闕陳奏。先朝蒙哥皇帝玉音宣諭登殿辯對化胡真偽。聖躬臨朝親證。李志常等義墮辭屈。奉旨焚偽經。罷道為僧者十七人。還佛寺三十七所。黨占余寺流弊益甚。丁巳秋少林復奏。續奉綸旨偽經再焚。僧復其業者二百三十七所。由乙卯而辛酉。凡九春而其徒竄匿未悛邪諸諂行。屏處猶妄。驚瀆聖情由是至元十八年冬。欽奉玉音頒降天下。除道德經外。其餘說謊經文盡行燒燬。道士愛佛經者為僧。不為僧者娶妻為民。當是時也。江南釋教都總統永福楊大師璉真佳。大弘聖化。自至元二十二春。至二十四春。凡三載恢復佛寺三十餘所。如四聖觀者昔孤山寺也。道士胡提點等。舍邪歸正罷道為僧者。爰啻七八百人。掛冠于上永福帝師殿之梁棋間。故典如南嶽山之券。為事偽者戒。試嘗考之。自大教西來。漢明帝迎摩騰竺法蘭二師于洛陽。五嶽道士褚善信等。上表譏毀佛法。當時築壇。以佛道二經焚之。道經悉為灰燼。佛經放光無損。尊者踴身作十八變。有狐非獅子類。燈非日月明之至言。道士為僧者不可勝數。如寇謙之矯妄崔浩惑魏太武而崔浩卒以族誅。曇謨最之挫屈姜斌。斌流於馬邑。齊曇顯之愧陸修靜。唐總章元年法明辨化胡之偽。敕搜聚天下化胡經。抑嘗火其書矣。由古而今。歷代帝王之
【現代漢語翻譯】 現代漢語譯本： 臣佐（chén zuǒ）：指朝廷大臣和輔佐官員。當時少林寺的裕長老率領僧人師德到朝廷陳述情況。先朝蒙哥皇帝下達玉音，宣諭他們登殿辯論化胡經的真偽。皇帝親自臨朝驗證。李志常等人理屈詞窮。奉旨焚燒偽經，改道為僧的有十七人。歸還佛寺三十七所。但黨徒侵佔其餘寺廟的流弊更加嚴重。丁巳年秋，少林寺再次上奏。又奉皇帝旨意，再次焚燒偽經。恢復僧人身份的有二百三十七所寺廟。從乙卯年到辛酉年，共九年時間，那些道徒們仍然四處竄匿，不肯悔改，用邪惡的諂媚行為，即使隱居起來也還在胡說八道，驚擾聖上。因此，至元十八年冬天，欽奉皇帝的命令頒佈天下，除了《道德經》外，其餘說謊的經文全部燒燬。道士喜歡佛經的可以做僧人，不願意做僧人的就娶妻做百姓。當時，江南釋教都總統永福楊大師璉真佳，大力弘揚聖上的教化。從至元二十二年春，到二十四年春，共三年時間，恢復佛寺三十多所。比如四聖觀，以前是孤山寺。道士胡提點等人，捨棄邪道歸於正道，停止做道士而做僧人的，大約有七八百人。把道士的帽子掛在上永福帝師殿的樑柱之間。這就像南嶽山的憑證一樣，作為那些作假的人的警戒。試著考察一下，自從佛教傳入中國，漢明帝在洛陽迎接摩騰（Móténg）和竺法蘭（Zhú Fǎlán）兩位法師。五嶽的道士褚善信（Chǔ Shànxìn）等人，上表譏諷譭謗佛法。當時築壇，把佛道兩家的經書焚燒。道經全部燒成灰燼，佛經卻放出光芒，沒有損壞。尊者還跳起來做了十八種變化。正如『狐貍不是獅子一類，燈光不如日月光明』這句至理名言所說的那樣。道士改做僧人的數不勝數。比如寇謙之（Kòu Qiānzhī）的虛假行為，崔浩（Cuī Hào）迷惑魏太武帝，結果崔浩被滅族。曇謨最（Tánmózuì）挫敗姜斌（Jiāng Bīn），姜斌被流放到馬邑。齊國的曇顯（Tánxiǎn）讓陸修靜（Lù Xiūjìng）感到慚愧。唐朝總章元年，法明（Fǎmíng）辨別化胡經的虛假。下令蒐集天下所有的化胡經，並曾經焚燒過這些書。從古到今，歷代帝王的...
【English Translation】 English version: Chen Zuo (臣佐): refers to court officials and assisting officers. At that time, Elder Yu of Shaolin Temple led the monks Shide to the court to present the situation. Emperor Mengge of the previous dynasty issued an imperial edict, proclaiming that they should ascend the hall to debate the authenticity of the Huahu Sutra (化胡經, Sutra on the Conversion of the Barbarians). The emperor personally verified it in court. Li Zhichang and others were at a loss for words. By imperial order, the false scriptures were burned, and seventeen people converted from Daoism to Buddhism. Thirty-seven Buddhist temples were returned. However, the malpractice of the partisans occupying the remaining temples became even more serious. In the autumn of Ding Si year, Shaolin Temple reported again. Another imperial edict was received, and the false scriptures were burned again. Two hundred and thirty-seven temples were restored to monks. From the year of Yi Mao to Xin You, for a total of nine years, those Daoist followers still fled everywhere, unwilling to repent, and used evil flattery. Even when hiding, they still talked nonsense, disturbing the emperor. Therefore, in the winter of the eighteenth year of Zhiyuan, the emperor's order was issued to the world, except for the Dao De Jing (道德經, Tao Te Ching), all other lying scriptures were burned. Daoists who liked Buddhist scriptures could become monks, and those who did not want to become monks could marry and become civilians. At that time, Grand Master Yang Lianzhenjia of Yongfu, the chief of Jiangnan Buddhism, vigorously promoted the emperor's teachings. From the spring of the twenty-second year of Zhiyuan to the spring of the twenty-fourth year, for a total of three years, more than thirty Buddhist temples were restored. For example, the Four Saints Temple was formerly Gushan Temple. Daoist Hu Tidian and others abandoned the evil ways and returned to the right path, ceasing to be Daoists and becoming monks, about seven or eight hundred people. They hung their Daoist hats on the beams and pillars of the Grand Master Yongfu Emperor's Hall. This is like the certificate of Mount Nanyue, serving as a warning to those who commit fraud. Try to examine it, since Buddhism was introduced to China, Emperor Hanming welcomed the two masters Moteng (摩騰) and Zhu Falan (竺法蘭) in Luoyang. Daoists Chu Shanxin (褚善信) and others of the Five Mountains submitted a memorial criticizing and slandering Buddhism. At that time, an altar was built, and the scriptures of both Buddhism and Daoism were burned. The Daoist scriptures were all burned to ashes, but the Buddhist scriptures emitted light and were not damaged. The venerable also jumped up and performed eighteen transformations. As the saying goes, 'Foxes are not of the same kind as lions, and the light of lamps is not as bright as the sun and moon.' Countless Daoists converted to become monks. For example, Kou Qianzhi's (寇謙之) false behavior, Cui Hao (崔浩) confused Emperor Taiwu of Wei, and as a result, Cui Hao's clan was exterminated. Tanmo Zui (曇謨最) defeated Jiang Bin (姜斌), and Jiang Bin was exiled to Mayi. Tan Xian (曇顯) of Qi made Lu Xiujing (陸修靜) feel ashamed. In the first year of Zongzhang in the Tang Dynasty, Faming (法明) distinguished the falsehood of the Huahu Sutra. An order was issued to collect all the Huahu Sutras in the world, and these books were once burned. From ancient times to the present, emperors of all dynasties...
制。斯可忽諸。蓋世尊等視三界眾生猶如一子。棄背大覺。是子背其父也。子背其父。是自昧其所天也。且師老子者。道德二篇。以清虛澹泊絕世棄聖立其宗。隱居以求其志。翛然無為爾。今盜名之徒。叢嘯黨援假立冠褐。峻侈宮觀茍世利養。豈老氏之用心哉。況老氏謂大辨若訥。大巧若拙。辨者不善。善者不辯。勿矜勿伐。抱一為天下式。而占毀佛寺。竊經扇化胡之偽。是若拙若訥歟。是善者不辯歟。師老子而違其術。亦復違其自宗矣。若嫡師于老子者。則弗為也。過歸末流爾。雖然麒麟之於走獸。鳳凰之於飛鳥。蘭蕙之於薰蕕。旃檀之於穢壤。則世未有舍鳳凰麒麟之瑞。蘭蕙旃檀之馨。而愜走獸飛鳥之常。薰蕕穢壤之垢者。人心天理愛惡之所同也。奈何菽麥未析而甘事于偽妄不實之教。復矜誕其浮辭。侮慢大覺訕毀至聖。而弗憚三途之淪溺乎。斯辯偽錄之正名教。造理淵奧推難精明。凜乎抗凌雲之勁操。坦然履王道之正涂。而堤備後世之溺於巨浸者。其為言也至矣。蓋有偽則辯。無偽則無辯。豈好辯哉。弘四無礙之辯者。邁公之德歟。言之者無罪。聞之者足以戒。故我皇金言喻辭曰譬如五指皆從掌出。佛門如掌。余皆如指。信乎王言如絲。其出如綸。明逾日月。堅逾金石。為萬世之龜鑑。則斯錄豈小補哉。
【現代漢語翻譯】 現代漢語譯本：因此要制止這種行為。難道世尊（Bhagavan，受人尊敬者）不是平等地看待三界（Trailokya，欲界、色界、無色界）的眾生，如同看待自己的孩子一樣嗎？背離大覺悟（Mahabodhi，偉大的覺醒），就如同孩子背離了他的父親。孩子背離父親，就是自己矇蔽了所應依賴的天性。而且，那些以老子為師的人，他的《道德經》兩篇，以清靜虛無、淡泊名利、拋棄世俗、捨棄聖智來確立他的宗旨，隱居起來以實現他的志向，是多麼的自由自在、無為而治啊！現在這些盜取名聲的人，結黨營私，假裝穿著僧人的服裝，建造豪華的宮殿寺廟，茍且地追求世俗的利益供養，這難道是老子的本意嗎？況且老子說，『最雄辯的言辭聽起來好像結巴，最靈巧的技藝看起來好像笨拙。』善於雄辯的人並不善良，善良的人不善於雄辯。不要自誇，不要自伐，抱守真一作為天下的準則。而現在這些人卻侵佔、毀壞佛寺，盜用佛經，散佈『化胡』的虛假言論，這像是『笨拙』、『結巴』的樣子嗎？這是善良而不善於雄辯嗎？以老子為師卻違揹他的學說，也同樣是違背了他自己的宗旨。如果真正以老子為師，就不會這樣做了，這些過錯都應該歸咎於末流之輩。雖然說，麒麟（Qilin，中國神話中的一種神獸）對於走獸，鳳凰（Fenghuang，中國神話中的一種鳥）對於飛鳥，蘭花蕙草（Lanhui，香草的代表）對於薰草臭草，旃檀（Chandana，一種香木）對於污穢的土壤，世上還沒有捨棄鳳凰麒麟的祥瑞，蘭花蕙草旃檀的芬芳，而去喜歡普通的走獸飛鳥，薰草臭草污穢土壤的污垢的。這是人心和天理所共同具有的愛憎之心。為什麼在還沒有分辨清楚豆子和麥子的情況下，就甘心從事虛偽不實的教義，又自誇他們虛誕的言辭，侮辱輕慢大覺悟者，誹謗詆譭至聖，而不害怕墮入三惡道（Tri-durgati，地獄、餓鬼、畜生）的沉淪呢？這部《辯偽錄》正是爲了匡正名教，闡發義理的淵深奧妙，推究辯難的精微明晰，凜然具有抗擊凌雲的剛勁操守，坦然行走在王道的正途之上，用來防備後世沉溺於巨大洪流的人們，它所說的話是至理名言啊！有虛偽才需要辨別，沒有虛偽就沒有辨別的必要，難道是喜歡辯論嗎？能夠弘揚四無礙辯（Catur-pratisamvida，義無礙智、法無礙智、辭無礙智、樂說無礙智）的人，是鳩摩羅什（Kumarajiva）大師的德行啊！說的人沒有罪過，聽的人足以引以為戒。所以我們皇帝的金玉良言用比喻來說，『譬如五指都從手掌中生出，佛門就像手掌，其餘的都像手指。』確實是這樣，帝王的話語如同絲線，發出來卻如同粗繩，光明勝過日月，堅固勝過金石，可以作為萬世的借鑑，那麼這部《辯偽錄》難道不是一個小小的補益嗎？
【English Translation】 English version: Therefore, this behavior must be stopped. Does not the Bhagavan (the Blessed One) regard all beings in the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) equally, as if they were his own children? Turning away from the Great Enlightenment (Mahabodhi, the great awakening) is like a child turning away from his father. A child turning away from his father is like obscuring the very nature he should rely on. Moreover, those who take Lao Tzu as their teacher, his two chapters of the Tao Te Ching, establish their principles with purity and emptiness, detachment from fame and wealth, abandoning worldly affairs, and forsaking sagely wisdom, living in seclusion to realize their aspirations, how free and unfettered, how non-interfering! Now, these fame-stealing individuals, forming cliques and factions, falsely donning the robes of monks, constructing extravagant palaces and temples, selfishly pursuing worldly benefits and offerings, is this truly the intention of Lao Tzu? Furthermore, Lao Tzu said, 'The greatest eloquence sounds like stammering, the greatest skill looks like clumsiness.' Those who are eloquent are not virtuous, and those who are virtuous are not eloquent. Do not boast, do not brag, hold fast to the One as the standard for the world. Yet now these people seize and destroy Buddhist temples, steal Buddhist scriptures, and spread false rumors of 'converting the barbarians,' does this resemble 'clumsiness' or 'stammering'? Is this being virtuous and not eloquent? Taking Lao Tzu as their teacher yet violating his teachings is also violating their own principles. If they were truly disciples of Lao Tzu, they would not do such things; these faults should be attributed to those of the later generations. Although, the Qilin (a mythical Chinese creature) among beasts, the Fenghuang (a mythical Chinese bird) among birds, orchids and sweet herbs (representing fragrant plants) among fragrant and foul-smelling plants, Chandana (sandalwood, a fragrant wood) among filthy soil, the world has never abandoned the auspiciousness of the Fenghuang and Qilin, the fragrance of orchids and Chandana, to favor ordinary beasts and birds, the filth of foul-smelling herbs and filthy soil. This is the shared love and hate of human hearts and heavenly principles. Why, before even distinguishing between beans and wheat, do they willingly engage in false and untrue teachings, boast of their extravagant words, insult and belittle the Greatly Enlightened One, slander and defame the supremely holy, and not fear falling into the suffering of the Three Evil Paths (Tri-durgati, hell, hungry ghosts, and animals)? This 'Record of Discriminating Against Falsehood' is precisely to rectify the teachings, to elucidate the profound and subtle principles, to investigate the subtle and clear arguments, possessing the firm integrity to resist the clouds, walking steadfastly on the righteous path of the king, to prevent future generations from drowning in the great flood, its words are the ultimate truth! There is falsehood, therefore there is a need for discrimination; without falsehood, there is no need for discrimination, is it merely a fondness for debate? The one who can promote the Four Unimpeded Eloquences (Catur-pratisamvida, unobstructed understanding of meaning, unobstructed understanding of the Dharma, unobstructed understanding of language, unobstructed understanding of eloquence) is the virtue of Master Kumarajiva! Those who speak are without fault, and those who hear can take it as a warning. Therefore, our Emperor's golden words use an analogy, 'Just as the five fingers all come from the palm, the Buddhist Dharma is like the palm, and the rest are like the fingers.' Indeed, the words of the Emperor are like silk threads, but when spoken, they are like thick ropes, brighter than the sun and moon, stronger than gold and stone, and can serve as a mirror for all generations, then is this 'Record' not a small benefit?
(十三) 辯偽錄序。蓋聞五運未形。元無人物之號。三才既立。乃敘尊卑之名。肇分六爻始畫八卦。其有書契定乎訓章。鳳篆龜圖金縢玉字。百家之異轍。萬卷之分割槽。雖理究乎精微言殫乎物范。紀情括性。未出乎域中。原始要終。詎該於化內。況乎法身無相。高超于象帝之先。真諦絕稱。迥出乎思議之表。英猷茂實代有人焉。如意者。俗姓乎延氏。太原人也。世傳纓冕。累葉播遷代郡。因為家焉。九歲落紺。隨師請業。玉離荊岫。價重之德彌彰。桂生幽巖。馨香之風遠遞。阿師內窮三藏之奧外核九流之源。名冠于中華。聲聞于朝野。運談天之口。施不世之才。鬱鬱間綺錦之文。雄雄聳凌雲之氣。班馬之珠玉。未可同年。顧陸之文章。寧堪並駕。至若莊生墨生之學。黃老李老之書。三清謗道之文。十異九迷之錄。混元隱月之秘。靈寶赤書之儀。煥若胸膺。明猶指掌。加以禪參於五派。傍閱于群書。既有雄才特專著述。運思之外汲引無窮。挫邪則有吼石之功。扶正則具鞭屍之德。固以才侔安遠學邁生融。實覺海之龍鱗。乃佛門之柱礙。切見全真道士者。丘處機李志常史志經令狐璋等。學業庸淺識慮非長併爲。鄙辭排毀正法。擊茲布鼓竊比雷門。使中下之流咸生邪見。欽奉薜禪聖明皇帝發大悲心。愍其盲瞽恐墮泥犁。
【現代漢語翻譯】 現代漢語譯本： (十三)《辯偽錄》序。 聽說在天地萬物尚未形成之前，原本沒有人物的稱謂。天地人三才確立之後，才有了尊卑的名稱。從劃分六爻開始，才畫出八卦。於是有了用文字記錄的訓誡和章程，如鳳鳥篆文、龜甲圖畫、金縢之書、玉字之文。諸子百家各有不同的途徑，萬卷書籍劃分不同的區域。即使道理研究得精深微妙，言語詳盡地描述萬物，所記載的情感和概括的本性，也沒有超出世俗的範圍。追溯本源，探求終結，又怎能涵蓋天地萬物的變化之內呢？更何況法身無形無相，遠超于有形有象的天帝之前；真諦無法用言語來形容，遠遠超出思議的範圍。具有卓越的才能和豐碩的成果的人，每個時代都有。 如意（Ruyi），俗姓延（Yan），是太原人。世代相傳為官宦之家，多次遷徙到代郡（Daijun），便在那裡安家。九歲時剃髮出家，跟隨師父學習佛法。如同美玉離開了荊山，其珍貴的價值更加彰顯；又如桂樹生長在幽深的山谷，其芬芳的香氣遠播四方。阿師（Ashi，對僧侶的尊稱）對內窮究三藏（經、律、論）的奧義，對外考察九流（儒、道、陰陽、法、名、墨、縱橫、農）的源頭，名聲響徹中華，聲名遠揚于朝廷民間。他運用談論天道般的口才，施展曠世奇才。文章華麗如同絢麗的錦緞，氣勢雄偉如同聳入雲霄的山峰。司馬遷、班固的珠玉之作，不能與他相提並論；顧愷之、陸機的文章，又怎能與他並駕齊驅。至於莊周、墨翟的學說，黃帝、老子的書籍，三清（道教的三位天神：玉清、上清、太清）誹謗佛道的文章，內容荒誕離奇、迷惑人的記錄，以及混元隱月（道教術語）的秘密，靈寶赤書（道教經典）的儀式，他都瞭如指掌，明察秋毫。再加上他禪宗參學於五家宗派，廣泛閱讀各種書籍。他既有雄才大略，又特別擅長著書立說，在思考之外，還能不斷地汲取知識。匡扶正義，具有鞭撻屍體的功德。他的才能堪比安世高、遠法師，學問超過了竺道生、僧肇。確實是覺海（比喻佛法之廣闊）中的龍鱗，是佛門的棟樑。我看到全真道士丘處機（Qiu Chuji）、李志常（Li Zhichang）、史志經（Shi Zhijing）、令狐璋（Linghuzhang）等人，學業平庸淺薄，見識不高遠，竟然用鄙陋的言辭來誹謗正法，敲擊破舊的布鼓，妄比作雷鳴之聲，使得中下等根器的人都產生邪見。欽佩信奉薜禪聖明皇帝（指元世祖忽必烈）發大慈悲心，憐憫他們的盲昧無知，恐怕他們墮入地獄。
【English Translation】 English version: (13) Preface to 'Debunking Falsehoods'. It is said that before the Five Elements took shape, there were no names for people or things. After the Three Realms (Heaven, Earth, and Humanity) were established, names of rank and order were introduced. Starting with the division of the six lines, the eight trigrams were drawn. Thus, there were written records defining doctrines and regulations, such as phoenix seal scripts, tortoise shell diagrams, golden casket texts, and jade character writings. The hundred schools of thought each had different paths, and the myriad volumes of books were divided into different categories. Although the principles were studied with utmost precision and words exhaustively described all things, the recorded emotions and summarized natures did not go beyond the mundane realm. Tracing the origin and seeking the end, how could they encompass the transformations within the universe? Moreover, the Dharmakaya (Buddha's body of essence) is formless and without characteristics, surpassing the tangible Emperor of Heaven; the ultimate truth is beyond description, far beyond the realm of thought. People with outstanding talents and fruitful achievements have appeared in every era. Ruyi, with the secular surname Yan, was a native of Taiyuan. His family had a hereditary official background, and after several migrations to Daijun, they settled there. At the age of nine, he shaved his head and became a monk, following his teacher to study the Dharma. Like a precious jade leaving Mount Jing, its value became even more apparent; like a cassia tree growing in a secluded valley, its fragrant scent spread far and wide. Ashi (a respectful term for monks) internally delved into the mysteries of the Tripitaka (the three collections of Buddhist texts: Sutras, Vinaya, and Abhidharma), and externally examined the origins of the Nine Schools (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Agriculture). His name resounded throughout China, and his reputation spread among the court and the common people. He employed eloquence like discussing the Dao of Heaven and displayed unparalleled talent. His writings were as splendid as brocade, and his spirit was as majestic as a towering mountain. The works of Sima Qian and Ban Gu cannot be compared to his, and the writings of Gu Kaizhi and Lu Ji cannot be mentioned in the same breath. As for the doctrines of Zhuang Zhou and Mo Di, the books of the Yellow Emperor and Lao Tzu, the writings of the Three Purities (the three highest deities in Taoism: Yuqing, Shangqing, Taiqing) that slandered the Buddhist path, the records full of bizarre and misleading content, the secrets of Hunyuan Yin Yue (Taoist term), and the rituals of Lingbao Chisheng (Taoist scriptures), he knew them all like the back of his hand. In addition, he studied Chan Buddhism in the five major schools and extensively read various books. He possessed both great talent and a special aptitude for writing. Beyond contemplation, he could constantly draw upon knowledge. To suppress evil, he had the power to make stones roar; to support righteousness, he possessed the virtue of whipping corpses. His talent was comparable to An Shigao and his learning surpassed Zhu Daosheng and Seng Zhao. He was indeed a dragon scale in the sea of enlightenment (a metaphor for the vastness of the Buddha's teachings) and a pillar of the Buddhist community. I saw the Quanzhen Taoists Qiu Chuji, Li Zhichang, Shi Zhijing, Linghuzhang, and others, whose learning was mediocre and whose knowledge was shallow, actually using vulgar words to slander the true Dharma, beating broken cloth drums, presumptuously comparing themselves to the sound of thunder, causing those of middle and lower capacities to develop wrong views. Admiring and believing in the wise and enlightened Emperor Xixian (referring to Kublai Khan, the Yuan Dynasty emperor), who had great compassion, pitying their blindness and ignorance, fearing that they would fall into hell.
敕令制斯論耳。震盪法海摧彼詞鋒。碧雞之銳竟馳。黃馬之駿爭騖。狀鴻爐之焚纖翼。猶炎日之煉輕冰。負勝之儔於斯可見。暫歸慈定已破魔軍。至元十八年十月二十日。復欽奉先皇帝聖旨敕令天下偽經一時焚盡。由是佛日重暉于碧漢。法雲廣佈于閻浮右如意所作文賦註解。四經序。韓文別傳。性海賦等。在世已傳。然茲論五卷二百餘紙。窮釋老之淵源。分邪正之優劣。蓋唱彌高而和彌寡。深可愧焉。余文慚綺麗學匪通圓。睹斯論之嘉言。欽吾皇之鴻護。不勝手舞勉為斯引。輒以藤綆聯彼圭璋。庶博雅君子詳其致云爾。大云峰住持襲祖沙門雪溪野老貴吉祥。
大都道者山云峰禪寺住持。如意祥邁長老。奉敕撰辯偽錄五卷。其略云。妄立天尊偽(化云。道者萬化之父母。自然之極尊於此幽玄微妙之中而生空洞。空洞者。真一也。真一之氣化生之後歷九十九萬億九十九萬歲。乃化生上三氣。三氣相去九十九萬億九十九萬歲。三合成德共生無上。乃虛皇天尊。又歷如上歲數。乃生中三氣。三合成德乃生玄老。即元始天尊也。又歷如上歲數。乃生下三氣。三合成德共生太上。即太上道君也。自後又一氣復生三氣。每氣相去八十一萬億八十一萬歲。三合成德共生李老君。雖四聖相次各不相因。謂之獨化。老君生后乃生五運
【現代漢語翻譯】 現代漢語譯本： 奉旨撰寫此論，震盪佛法之海，摧毀對方的辯論鋒芒。如同碧雞的銳利競相奔馳，黃馬的駿逸爭先馳騁。好比將纖細的羽翼投入巨大的火爐焚燒，又如在炎炎烈日下熔鍊輕薄的冰塊。戰勝者的同伴由此可見。暫時歸於慈定寺，已經擊破了魔軍。至元十八年十月二十日，再次恭敬地奉先皇帝的聖旨，敕令天下所有的偽經一時焚燒殆盡。因此，佛日的輝煌重新照耀于碧藍的天空，佛法的雲彩廣泛地散佈于閻浮提。如意所作的文賦註解、《四經序》、《韓文別傳》、《性海賦》等，在世時已經流傳。然而這部論著共五卷，兩百多頁，窮盡了佛家和道家的淵源，區分了邪惡和正義的優劣。大概是曲調越高，應和的人越少，實在令人慚愧。我的文章慚愧於辭藻的華麗，學識也並非通達圓融。看到這部論著的精妙言辭，欽佩我皇上的弘大護佑，不禁手舞足蹈，勉力為此作序。姑且用藤條將美玉串聯起來，希望博學的君子詳細考察其中的旨趣。大云峰住持，繼承祖業的沙門雪溪野老貴吉祥。 大都道者山云峰禪寺住持如意祥邁長老，奉旨撰寫《辯偽錄》五卷。其大略是：妄立天尊之偽（化云：道是萬化之父母，自然之極尊，於此幽玄微妙之中而生空洞。空洞者，真一也。真一之氣化生之後，歷九十九萬億九十九萬歲，乃化生上三氣。三氣相去九十九萬億九十九萬歲。三合成德，共生無上，乃虛皇天尊。又歷如上歲數，乃生中三氣。三合成德，乃生玄老，即元始天尊也。又歷如上歲數，乃生下三氣。三合成德，共生太上，即太上道君也。自後又一氣復生三氣，每氣相去八十一萬億八十一萬歲。三合成德，共生李老君。雖四聖相次，各不相因，謂之獨化。老君生后，乃生五運。
【English Translation】 English version: I was ordered to write this treatise, shaking the sea of Dharma and destroying the enemy's argumentative sharpness. Like the swiftness of the 'Green Rooster' (Bi Ji) competing in speed, and the agility of the 'Yellow Horse' (Huang Ma) striving to be first. It is like burning slender wings in a huge furnace, or melting thin ice under the scorching sun. The companions of the victorious are visible here. Having temporarily returned to Ci Ding Temple, I have already defeated the armies of Mara. On the twentieth day of the tenth month of the eighteenth year of Zhiyuan, I once again respectfully received the sacred decree of the late Emperor, ordering all the false scriptures in the world to be burned at once. Therefore, the brilliance of the Buddha's sun shines again in the blue sky, and the clouds of Dharma spread widely throughout Jambudvipa. The annotations on literary works, 'Preface to the Four Sutras', 'Separate Biography of Han Wen', 'Rhapsody on the Nature Sea', etc., written by Ruyi, were already circulating during his lifetime. However, this treatise, consisting of five volumes and more than two hundred pages, exhaustively explores the origins of Buddhism and Taoism, and distinguishes the merits and demerits of evil and righteousness. Perhaps the higher the tune, the fewer the respondents, which is truly regrettable. My writing is ashamed of its ornate language, and my learning is not thorough and comprehensive. Seeing the excellent words of this treatise, and admiring the great protection of my Emperor, I cannot help but dance with joy and strive to write this preface. I will tentatively connect the jade with rattan cords, hoping that learned gentlemen will examine its meaning in detail. Guijixiang, the old monk of Xuexi, a successor to the ancestral tradition, residing at Dayun Peak. Elder Ruyixiangmai, abbot of Yunfeng Chan Temple on Daodu Mountain in Dadu, was ordered to write five volumes of 'Debunking Falsehoods'. Its outline is: The falsehood of falsely establishing the Heavenly Lord (Tian Zun) (Transformation says: Tao is the parent of all transformations, the supreme of nature, giving birth to emptiness within this profound and subtle realm. Emptiness is the True One. After the True One's Qi transforms and gives birth, it takes ninety-nine trillion ninety-nine thousand years to transform and give birth to the Upper Three Qi. The Three Qi are separated by ninety-nine trillion ninety-nine thousand years. The Three combine into virtue and jointly give birth to the Supreme, which is the Void Emperor Heavenly Lord (Xu Huang Tian Zun). After another such number of years, the Middle Three Qi are born. The Three combine into virtue and give birth to the Mysterious Elder, which is the Primordial Beginning Heavenly Lord (Yuan Shi Tian Zun). After another such number of years, the Lower Three Qi are born. The Three combine into virtue and jointly give birth to the Supreme, which is the Supreme Tao Lord (Tai Shang Dao Jun). Thereafter, one Qi gives birth to three Qi again, each Qi separated by eighty-one trillion eighty-one thousand years. The Three combine into virtue and jointly give birth to Laozi (Li Lao Jun). Although the Four Sages follow each other, they do not depend on each other, which is called independent transformation. After Laozi is born, the Five Elements are born.
謂太易。太初。太始。太素。太極○老君混沌之祖。宗天地之父母。故能分佈清濁開闢乾坤)。
辯曰。蓋聞龍圖鳥篆之文。龜書科斗之典。玉版玉諜之記。金縢金匱之書。秦漢魏晉之章。宋齊梁陳之簡。記事記史直筆直言。靡睹虛皇之名。不聞元始之號。安有手執玉圭。身掛黃褐。頂垂皓髮。頭戴金冠。別號天尊。高拱三清之上。獨稱教主。統御九華之宮。縱有天尊之名。並是偷竊佛語。古今稱佛名為天尊。不關道君之事。竊他美稱妄自尊嚴。取信通人。斯言謬矣。案列子及易鉤命訣。皆云。天地未生之前。有太易。有太初。有太始。有太素。有太極。說者咸云。太易者。未見氣也。太初者。氣之始也。太始者。形之始也。太素者。質之始也。太極者。質形已具混沌未分也。太極之後乃生兩儀。謂之天地。夫名從實生。實從名起。名實既著。其道乃行。太易之前。沓然空洞。溟溟漠漠。本絕音容。何得謾張九氣妄生四人。虛上生虛。似敲空而求向。偽中起偽。如趁影之尋蹤。豈不思。既立其名。須有其體。既立其體。須有氏族。且道虛皇元始誰人所生。氏族何起。居在何處。若有源系。出在何書。若無來由。即是虛設。又空洞之前。本無歲數。今標歲數愈見虛張。蓋數目起於伏羲。甲子唱乎皇帝。將今記古。
【現代漢語翻譯】 現代漢語譯本： 稱之為太易（宇宙本原的初始狀態，無形無象）。太初（氣的初始狀態）。太始（形的初始狀態）。太素（質的初始狀態）。太極（形質具備但混沌未分的狀態）。老君是混沌的祖先，是天地的父母，所以能夠分判清濁，開闢天地。
辯駁說：我聽說龍圖鳥篆的文字，龜書科斗的典籍，玉版玉牒的記載，金縢金匱的書籍，秦漢魏晉的文獻，宋齊梁陳的簡牘，記錄事情記錄歷史都是直筆直言，沒有看到虛皇（道教神祇）的名字，沒有聽到元始（元始天尊）的稱號。哪裡有手執玉圭，身穿黃褐，頭頂垂著白髮，頭戴金冠，別號天尊，高高地位於三清（道教最高神祇）之上，獨自稱為教主，統御九華宮（道教名山）的？縱然有天尊的名字，也都是偷竊佛語。古今都稱佛為天尊，不關道君（老子）的事情。竊取他人美稱，妄自尊崇威嚴，以此來取信於世人，這種說法是錯誤的。查閱《列子》以及《易鉤命訣》，都說天地未生之前，有太易，有太初，有太始，有太素，有太極。解釋的人都說，太易，是未見氣的時候。太初，是氣的開始。太始，是形的開始。太素，是質的開始。太極，是形質已經具備但混沌未分的狀態。太極之後才產生兩儀，就是天地。名稱從實際產生，實際從名稱開始。名稱和實際既然顯現，其道才能執行。太易之前，空虛寂靜，茫茫渺渺，根本沒有聲音和容貌。怎麼能憑空捏造九氣，妄自生出四人？虛無之上再生虛無，如同敲擊天空來尋求響聲；虛假之中產生虛假，如同追逐影子來尋找軌跡。難道不思考一下，既然創立了名稱，必須有其形體；既然創立了形體，必須有氏族。且說虛皇元始是誰人所生？氏族從何而來？居住在何處？如果有所淵源，出自哪本書籍？如果沒有來由，那就是虛設。又在空洞之前，本來沒有歲數，現在標明歲數更加顯得虛假。因為數目起始於伏羲，甲子起始於黃帝，用現在的事情來記載古代的事情。
English version: It is called Taiyi (the initial state of the universe, formless and imageless). Taichu (the initial state of qi). Taishi (the initial state of form). Taisu (the initial state of substance). Taiji (the state where form and substance are present but chaos is undivided). Laozi is the ancestor of chaos and the parents of heaven and earth, so he can distinguish between purity and turbidity, and create heaven and earth.
The rebuttal says: I have heard of the texts of Longtu Niaozhuan, the classics of Guishu Kedou, the records of Yuban Yudie, the books of Jinteng Jinkui, the documents of Qin, Han, Wei, and Jin, and the bamboo slips of Song, Qi, Liang, and Chen. Recording events and history are straightforward and direct. I have not seen the name of Xuhuang (a Taoist deity), nor have I heard the title of Yuanshi (Yuanshi Tianzun). Where is there one who holds a jade tablet, wears yellow and brown clothes, has white hair hanging from his head, wears a golden crown, has the alias Tianzun, is high above the Three Purities (the highest Taoist deities), calls himself the leader alone, and governs the Jiuhua Palace (a famous Taoist mountain)? Even if there is the name Tianzun, it is all stolen from Buddhist language. From ancient times to the present, Buddhas have been called Tianzun, which has nothing to do with Daojun (Laozi). Stealing other people's beautiful names and presumptuously exalting oneself to gain the trust of the world is a false statement. Examining the Liezi and the Yi Gouming Jue, they all say that before heaven and earth were born, there was Taiyi, Taichu, Taishi, Taisu, and Taiji. Those who explain it all say that Taiyi is when qi is not yet seen. Taichu is the beginning of qi. Taishi is the beginning of form. Taisu is the beginning of substance. Taiji is the state where form and substance are already present but chaos is undivided. Only after Taiji did the two instruments, which are heaven and earth, arise. Names arise from reality, and reality arises from names. Since names and reality are manifested, their way can be practiced. Before Taiyi, it was empty and silent, vast and boundless, with no sound or appearance at all. How can one fabricate nine qi out of thin air and create four people arbitrarily? Creating emptiness on top of emptiness is like striking the sky to seek a sound; creating falsehood from falsehood is like chasing a shadow to find a trace. Shouldn't one think about it? Since a name is established, there must be a form; since a form is established, there must be a clan. And who gave birth to Xuhuang Yuanshi? Where did the clan come from? Where does he live? If there is a source, from which book does it come? If there is no origin, then it is a fabrication. Moreover, before emptiness, there was originally no age. Now, marking the age makes it even more false. Because numbers began with Fuxi, and the Jiazi cycle began with the Yellow Emperor, using present events to record ancient events.
【English Translation】 English version: It is called Taiyi (the initial state of the universe, formless and imageless). Taichu (the initial state of qi). Taishi (the initial state of form). Taisu (the initial state of substance). Taiji (the state where form and substance are present but chaos is undivided). Laozi is the ancestor of chaos and the parents of heaven and earth, so he can distinguish between purity and turbidity, and create heaven and earth.
The rebuttal says: I have heard of the texts of Longtu Niaozhuan, the classics of Guishu Kedou, the records of Yuban Yudie, the books of Jinteng Jinkui, the documents of Qin, Han, Wei, and Jin, and the bamboo slips of Song, Qi, Liang, and Chen. Recording events and history are straightforward and direct. I have not seen the name of Xuhuang (a Taoist deity), nor have I heard the title of Yuanshi (Yuanshi Tianzun). Where is there one who holds a jade tablet, wears yellow and brown clothes, has white hair hanging from his head, wears a golden crown, has the alias Tianzun, is high above the Three Purities (the highest Taoist deities), calls himself the leader alone, and governs the Jiuhua Palace (a famous Taoist mountain)? Even if there is the name Tianzun, it is all stolen from Buddhist language. From ancient times to the present, Buddhas have been called Tianzun, which has nothing to do with Daojun (Laozi). Stealing other people's beautiful names and presumptuously exalting oneself to gain the trust of the world is a false statement. Examining the Liezi and the Yi Gouming Jue, they all say that before heaven and earth were born, there was Taiyi, Taichu, Taishi, Taisu, and Taiji. Those who explain it all say that Taiyi is when qi is not yet seen. Taichu is the beginning of qi. Taishi is the beginning of form. Taisu is the beginning of substance. Taiji is the state where form and substance are already present but chaos is undivided. Only after Taiji did the two instruments, which are heaven and earth, arise. Names arise from reality, and reality arises from names. Since names and reality are manifested, their way can be practiced. Before Taiyi, it was empty and silent, vast and boundless, with no sound or appearance at all. How can one fabricate nine qi out of thin air and create four people arbitrarily? Creating emptiness on top of emptiness is like striking the sky to seek a sound; creating falsehood from falsehood is like chasing a shadow to find a trace. Shouldn't one think about it? Since a name is established, there must be a form; since a form is established, there must be a clan. And who gave birth to Xuhuang Yuanshi? Where did the clan come from? Where does he live? If there is a source, from which book does it come? If there is no origin, then it is a fabrication. Moreover, before emptiness, there was originally no age. Now, marking the age makes it even more false. Because numbers began with Fuxi, and the Jiazi cycle began with the Yellow Emperor, using present events to record ancient events.
顛倒何多。且上之三尊。為有形耶。為無形耶。若是有形。不在太易之上。爰從父母而生。須有年代時處姓氏名字。前云三氣共德而生。則是以氣生氣。與氣不殊。何有形名。若是無形。本無名位。下第七化乃云。老君以上皇元年九月二日。出遊西河。遇元始天尊。乘八景玉輿。駕九色玄龍。群仙導從。手把華幡。師子白鶴嘯歌邕邕。同會西河之上。授老君洞玄玉符。此是誰耶。進退兩求。並無準的。則知海棗虛談有名無實。雕冰鏤雪枉廢詞章。山海之所不收大荒之所不載。庸愚巧飾。何足信哉。老君衰周之柱史。誑云混沌之祖宗。避周亂而過函關。妄雲天地之父母。既自語之相戾。何函矢之相攻。掩耳偷鈴。欲隱彌露。道德章云。吾有三寶。寶而持之。一曰慈。二曰儉。三曰不敢為天下先。老君獻胡王妻子。與胡兵格戰。何有慈乎。乘玉衡之輿。坐金闕之內。披九色離羅之衣。蔭九光偃鶴之蓋。何有儉乎。生於無始起于無因。為萬道之先。作元氣之祖。觀混沌之未判。視清濁之未分。為帝王之師。作天地之母。何有不敢為天下先乎。遼陽高憲。字仲常。游東京白鶴觀。見三清像指其右曰。此何像也。觀主對曰。老君像。曰何代人。曰周定王時。又指左曰。此何像也。主曰。道君像。曰此何代人。住倉惶未答。憲指中
尊曰。且饒這元始天尊。聞者傳以為笑。
創立劫運年號偽(第三化云。始則太虛之氣。其氣相擊往來亂射。經百億萬氣之後。其氣方慢。往來流行為自然之氣。此偷佛書世界初成風輪下旋之事也。又號彌羅萬梵之氣。又經九萬九千九百九十九億。氣之後。結吉祥之氣成一聖人。自號元始天王。同時生五老五行之主。其劫號延康。年號龍漢。又經如上氣數。乃生道君。時劫號赤明。年亦號赤明。同時生九老。分為九天。又經如上氣數。方生老君。劫號清運。年號上皇。時生八公。又立五運太易太初等。老君乃以陰陽二氣結。為混沌。而分佈天地萬物始備矣)辨曰。蓋聞班固律歷之志。史記天官之書。皇甫謐之帝年。陶隱居之帝紀。未聞五運之前先有年號。三氣之內虛立劫名。既清濁之未形。只是洪蒙一氣何有老君元始五老九天。雖竊佛主劫之名。而不曉成壞之數。梵云劫波。此云時分。時雖長短皆立劫名。錯謬梵言迷惑體相。釋教未來。此劫但有劫殺劫賊。故許慎說文云。以兵脅人曰劫。又魯將曹沫。劫桓公于壇上。求所侵地。此則逼奪名劫。豈有劫運之言乎。今陳此言妄竊見矣。夫名位既有年號斯張。將以率領萬方整齊四海混同九有同一車書。天子至尊得建年號無名位者不敢立焉。孔子雖然刪書定禮分辨君臣
【現代漢語翻譯】 現代漢語譯本： 尊者說：『暫且饒了這元始天尊（道教神祇名）。』 聽到的人會把它當作笑話。
（以下是）創立劫運年號的虛假說法：（第三化云，開始是太虛之氣。這些氣相互撞擊，來回亂射。經過百億萬氣之後，這些氣才慢下來，來回流動成為自然之氣。這是盜用佛書里世界初成時風輪下旋的事情。又號稱彌羅萬梵之氣。又經過九萬九千九百九十九億氣之後，凝聚吉祥之氣成為一個聖人，自號元始天王。同時生出五老（五方上帝）和五行之主。他的劫號是延康，年號是龍漢。又經過如上的氣數，才生出道君。當時的劫號是赤明，年號也叫赤明。同時生出九老，分為九天。又經過如上的氣數，才生出老君（道教神祇名）。劫號是清運，年號是上皇。當時生出八公。又設立五運，太易、太初等。老君於是用陰陽二氣結合，成為混沌，從而分佈天地萬物，開始完備。）
辨正說：我聽說班固的《律曆志》，司馬遷的《史記·天官書》，皇甫謐的《帝年》，陶弘景的《帝紀》，都沒聽說五運之前先有年號，三氣之內虛設劫名。既然清濁還沒有形成，只是洪蒙一氣，哪裡來的老君、元始、五老、九天？雖然盜用了佛主劫（kalpa）的名字，卻不明白成壞的數目。梵語叫劫波（kalpa），這裡翻譯成時分。時間無論長短都可立為劫名。這是錯謬梵語，迷惑體相。釋迦牟尼佛的教法還沒有傳來的時候，這個劫只有劫殺、劫賊。所以許慎的《說文解字》說：『用兵威脅人叫做劫。』 又如魯國的將領曹沫，在壇上劫持桓公，要求歸還侵佔的土地。這是逼迫搶奪叫做劫。哪裡有劫運的說法呢？現在陳述這些話，（他們的）虛妄盜竊就顯現出來了。名位既然有了，年號就隨之張顯。將要用它來率領萬方，整齊四海，混同九有，統一車書。天子是至尊，才能建立年號，沒有名位的人不敢設立年號。孔子雖然刪書定禮，分辨君臣
【English Translation】 English version: The Venerable said, 'Let's spare this Yuanshi Tianzun (Primordial Celestial Lord, a Taoist deity).' Those who hear it will pass it on as a joke.
(The following is) a false statement about creating kalpa (aeon) year titles: (The third transformation of clouds, beginning with the Qi of Great Void. These Qi collide with each other, shooting back and forth in a chaotic manner. After hundreds of billions of Qi, these Qi slow down, flowing back and forth becoming natural Qi. This is stealing the event of the wind wheel rotating downwards when the world was first formed in Buddhist scriptures. It is also called the Qi of Miro Brahman. After another ninety-nine billion, nine hundred and ninety-nine million Qi, auspicious Qi condenses to form a sage, who calls himself Yuanshi Tianwang (Primordial Celestial King). At the same time, the Five Elders (Five Directional Deities) and the Lords of the Five Elements are born. His kalpa title is Yankang, and the year title is Longhan. After going through the above number of Qi again, Daojun (Lord of the Tao) is born. The kalpa title at that time is Chiming, and the year title is also called Chiming. At the same time, the Nine Elders are born, divided into the Nine Heavens. After going through the above number of Qi again, Laozi (Laojun, a Taoist deity) is born. The kalpa title is Qingyun, and the year title is Shanghuang. At that time, the Eight Dukes are born. The Five Fates, Taiyi, Taichu, etc., are also established. Laozi then uses the Yin and Yang two Qi to combine, becoming chaos, thereby distributing heaven, earth, and all things, and beginning to be complete.)
A refutation says: I have heard of Ban Gu's 'Treatise on Law and Calendar,' Sima Qian's 'Records of the Grand Historian: Treatise on Celestial Officials,' Huangfu Mi's 'Years of Emperors,' and Tao Hongjing's 'Annals of Emperors,' but I have never heard of year titles before the Five Fates, or falsely establishing kalpa names within the Three Qi. Since the clear and turbid have not yet formed, it is just the primordial Qi, where do Laozi, Yuanshi, the Five Elders, and the Nine Heavens come from? Although they steal the name of the Buddha's kalpa, they do not understand the number of formation and destruction. In Sanskrit, it is called kalpa, which is translated here as a division of time. Whether the time is long or short, a kalpa name can be established. This is misusing Sanskrit and confusing the essence. When Shakyamuni Buddha's teachings had not yet been transmitted, this kalpa only had robbery and thieves. Therefore, Xu Shen's 'Shuowen Jiezi' says: 'To threaten people with weapons is called robbery.' Also, the general of Lu, Cao Mo, held Duke Huan hostage on the altar, demanding the return of the invaded land. This is forcing and seizing, called robbery. Where does the saying of kalpa fate come from? Now, stating these words, (their) false theft is revealed. Since there are ranks and positions, year titles will be displayed accordingly. It will be used to lead all directions, organize the four seas, unify the nine regions, and standardize writing. The Son of Heaven is the most supreme and can establish year titles; those without rank and position dare not establish year titles. Although Confucius edited the Book of Documents and established rites, distinguishing between ruler and subject.
。以無貴位止號素王。矧乎老聃周之柱史臣子之列。而草竊帝王。妄建年號哉。況軒皇之前本無甲子(黃帝臣大撓造甲子)漢武之代始建年號(武帝始立年號)將古標古亦何偽乎。或曰。老子生於天地之前。別立年號。有何乖違。答曰。既在天地之上。乃是太易之前。世界未形。君臣無跡。杳然空寂。唯一溟濛。建立年號統領誰人乎。明知偷佛莊嚴賢劫星宿之意。而立此延康赤明青運之目。彼明三世。此約一時。正同山羌偷。王衣物。迷惑顛倒上下失次爾。下去老子生於天崗李谷字曰光明。則在三皇之後。何得老君以陰陽二氣結為混沌而分佈天地耶。首尾兩端穿鑿見矣。
開分三界偽(第五化云。天地有形之大者。太上老君乃混沌之祖宗。天地之父母。故能分佈清濁開闢天地。運玄元始三氣而成天。上為三清三境。即始氣為玉清境。元氣為上清境。玄氣為太清境。又以三清之氣。各生三氣。合成九氣。而為九天。第一郁單天。第二上神壽無量壽天。第三梵藍須延天。第四寂然兜術天。第五波羅尼蜜不橋樂天。第六洞玄化應聲天。第七靈化梵輔天。第八高虛清明天。第九無想無愛天。此之九天各生三氣。每氣為一天。合二十七天通此九天為三十六天。則三界四民上極三清。是其數也。初下六天為欲界。一太黃天。
【現代漢語翻譯】 現代漢語譯本：憑藉沒有顯貴地位的『止號素王』的說法，更何況老聃（Lao Dan，即老子）只是周朝的柱下史，臣子的身份，怎麼會僭越帝王，胡亂建立年號呢？況且在軒轅黃帝（Xuan Huang，即黃帝）之前，本來就沒有甲子（Jia Zi，一種紀年方法）（據說黃帝的臣子大撓創造了甲子），漢武帝時代才開始建立年號（漢武帝開始設立年號），那麼將古代的標註說成是古代的，又有什麼虛假的呢？有人說，老子生於天地之前，另外設立年號，有什麼不合常理的？回答說，既然在天地之上，那就是太易之前，世界還沒有形成，君臣沒有軌跡，空虛寂靜，只有一片混沌，建立年號來統領誰呢？分明是盜用了佛教莊嚴賢劫星宿的說法，而設立了延康、赤明、青運這些名目。佛教講明三世（過去、現在、未來），道教只說一時，這就像山裡的羌族人偷了國王的衣服物品，迷惑顛倒，上下失序一樣。下面又說老子生於天崗李谷，字叫做光明，那麼他就在三皇（San Huang，指中國上古時期的三位君主）之後了，怎麼能說老君用陰陽二氣結合成混沌，然後分佈天地呢？前後兩端穿鑿附會，顯而易見。 開分三界是虛假的（第五化說：天地是有形體的巨大存在，太上老君（Tai Shang Lao Jun，道教尊神）是混沌的祖宗，天地的父母，所以能夠分佈清濁，開闢天地，運用玄元始三氣而形成天。上面是三清三境，就是始氣為玉清境（Yuqing Realm），元氣為上清境（Shangqing Realm），玄氣為太清境（Taiqing Realm）。又用三清之氣，各自產生三氣，合成為九氣，成為九天。第一郁單天（Yudan Heaven），第二上神壽無量壽天（Shangshen Shou Wuliangshou Heaven），第三梵藍須延天（Fanlan Xuyan Heaven），第四寂然兜術天（Jiran Doushu Heaven），第五波羅尼蜜不橋樂天（Boluo Nimi Buqiao Le Heaven），第六洞玄化應聲天（Dongxuan Hua Yingsheng Heaven），第七靈化梵輔天（Linghua Fanfu Heaven），第八高虛清明天（Gaoxu Qingming Heaven），第九無想無愛天（Wuxiang Wuai Heaven）。這九天各自產生三氣，每氣為一天，合二十七天，加上這九天，成為三十六天。那麼三界四民，上至三清，就是這個數字。最初的六天為欲界，第一太黃天（Taihuang Heaven）。
【English Translation】 English version: Relying on the saying of 'Zhihao Suwang' (止號素王, a title implying a king without a prominent position), how much more so would Lao Dan (老聃, Laozi), merely a scribe in the service of the Zhou dynasty, a subject, dare to overstep the bounds of emperors and arbitrarily establish reign titles? Moreover, before Xuan Huang (軒皇, the Yellow Emperor), there was originally no Jiazi (甲子, sexagenary cycle) (it is said that Da Nao, a minister of the Yellow Emperor, created the Jiazi), and the Han dynasty only began to establish reign titles during the reign of Emperor Wu (武帝). So, what falsehood is there in labeling ancient things as ancient? Someone might say, 'Laozi was born before heaven and earth, so what is wrong with establishing a separate reign title?' The answer is, 'Since he is above heaven and earth, that is before Taiyi (太易, the Great Change), before the world was formed, without traces of rulers and subjects, utterly empty and silent, only a vast chaos. Who would he establish a reign title to govern?' It is clear that they are stealing the Buddhist idea of the solemn Kalpa (劫, aeon) of the Wise and the constellations, and establishing these names of Yankang (延康), Chiming (赤明), and Qingyun (青運). Buddhism speaks of the Three Ages (三世, past, present, and future), while Daoism only speaks of one time. This is just like the Qiang people in the mountains stealing the king's clothes and belongings, confused and upside down, with the order of things lost. Further down, it says that Laozi was born in Tiangang Ligou, and his courtesy name was Guangming. Then he would be after the Three Sovereigns (三皇, Three Sovereigns), how could it be said that Lao Jun (老君, Lord Lao) used the Yin and Yang energies to combine into chaos and then distribute heaven and earth? The contradictions at both ends are obvious. The division into the Three Realms is false (the Fifth Transformation says: 'Heaven and earth are large entities with form. Tai Shang Lao Jun (太上老君, the Supreme Lord Lao) is the ancestor of chaos, the father and mother of heaven and earth, so he can distribute the clear and turbid, open up heaven and earth, and use the three energies of Xuan, Yuan, and Shi to form heaven. Above are the Three Pure Realms (三清三境), which are the Yuqing Realm (玉清境, Jade Purity Realm) with Shi energy, the Shangqing Realm (上清境, Upper Purity Realm) with Yuan energy, and the Taiqing Realm (太清境, Great Purity Realm) with Xuan energy. Furthermore, the energies of the Three Pure Ones each produce three energies, combining into nine energies, becoming the Nine Heavens. The first is Yudan Heaven (郁單天), the second is Shangshen Shou Wuliangshou Heaven (上神壽無量壽天), the third is Fanlan Xuyan Heaven (梵藍須延天), the fourth is Jiran Doushu Heaven (寂然兜術天), the fifth is Boluo Nimi Buqiao Le Heaven (波羅尼蜜不橋樂天), the sixth is Dongxuan Hua Yingsheng Heaven (洞玄化應聲天), the seventh is Linghua Fanfu Heaven (靈化梵輔天), the eighth is Gaoxu Qingming Heaven (高虛清明天), and the ninth is Wuxiang Wuai Heaven (無想無愛天). These Nine Heavens each produce three energies, each energy being one heaven, totaling twenty-seven heavens. Adding these to the Nine Heavens makes thirty-six heavens. So, the Three Realms and Four Peoples, up to the Three Pure Ones, are this number. The first six heavens are the Desire Realm, the first being Taihuang Heaven (太黃天).'
二太明天。三清明天。四玄胎天。五玄明天。六七曜天。次一十八天為色界。一虛無天。二太極天。三赤明天。四榮華天。五曜朗天。六皇笳天。七靈明天。八端靖天。九光明天。十極瑤天。十一元載天。十二太安天。十三極風天。十四始皇天。十五太皇天。十六無思天。十七阮樂天。十八曇誓天。次四天為無色界。一霄慶天。二元同天。三妙成天。四禁上天。此二十八天。名為三界。此上又四天名為種人天。一常融天。二玉隆天。三梵度天。四賈奕天。此四天超出三界。又云。上三天為三清境。一曰太赤天。二曰蟲余天。三曰清微天。最上曰大羅天。包羅諸天極高無上。玄都玉京鎮于其上。三尊所處焉。又太霄隱書云。大道君治在五十五重無極大羅天中玉京之十。七寶玄臺金林玉機金童玉女之所侍衛。住居在三十三天三界之外)。
辯曰。詳夫蛇軀(伏羲)牛首(炎帝)之書。龍師(太[糸*(且/八)])鳳紀(少皞)之典。談天(鄒衍)論天(黃繚)之誥。括地(地誌)輿地(地圖)之圖。甘氏星經張衡靈憲。不說三清之號。匪聞大羅之名。並是依傍佛經改頭換尾。采他名相妝綴己書。且道教之宗源起黃帝。而老子涓子列子莊周鹖冠尹文。派為道教。諸子所談並無說天之事。唯是張道陵所集靈寶經中。始
【現代漢語翻譯】 現代漢語譯本 二太明天（第二天）。三清明天（第三天）。四玄胎天（第四天）。五玄明天（第五天）。六七曜天（第六天）。接下來的一十八天為色界天：一虛無天。二太極天。三赤明天。四榮華天。五曜朗天。六皇笳天。七靈明天。八端靖天。九光明天。十極瑤天。十一元載天。十二太安天。十三極風天。十四始皇天。十五太皇天。十六無思天。十七阮樂天。十八曇誓天。接下來四天為無色界天：一霄慶天。二元同天。三妙成天。四禁上天。這二十八天，名為三界。此上又有四天名為種人天：一常融天。二玉隆天。三梵度天。四賈奕天。這四天超出三界。又說，上三天為三清境：一曰太赤天。二曰蟲余天。三曰清微天。最上曰大羅天，包羅諸天，極高無上。玄都玉京鎮于其上，三尊所處焉。又太霄隱書說，大道君治在五十五重無極大羅天中玉京之十，七寶玄臺金林玉機金童玉女之所侍衛，住居在三十三天三界之外。
辯駁說：詳細考察伏羲的蛇軀之書，炎帝的牛首之書，太昊的龍師，少皞的鳳紀，鄒衍的談天，黃繚的論天，括地誌，輿地圖，甘氏星經，張衡靈憲，都沒有說三清的稱號，沒有聽說過大羅的名稱。這些都是依傍佛經改頭換尾，采他名相妝綴己書。而且道教的宗源起于黃帝，而老子、涓子、列子、莊周、鹖冠子、尹文，派為道教。諸子所談並沒有說天的事情。只有張道陵所集靈寶經中，才開始...
【English Translation】 English version The second is Taita Ming Heaven. The third is Sanqing Ming Heaven. The fourth is Xuantai Heaven. The fifth is Xuanming Heaven. The sixth is Qiyao Heaven. The next eighteen heavens are the Form Realm Heavens: 1. Xuwu Heaven. 2. Taiji Heaven. 3. Chichi Heaven. 4. Ronghua Heaven. 5. Yaolang Heaven. 6. Huangjia Heaven. 7. Lingming Heaven. 8. Duanjing Heaven. 9. Guangming Heaven. 10. Jiyao Heaven. 11. Yuanzai Heaven. 12. Taian Heaven. 13. Jifeng Heaven. 14. Shihuang Heaven. 15. Taihuang Heaven. 16. Wusi Heaven. 17. Ruanle Heaven. 18. Tanshi Heaven. The next four heavens are the Formless Realm Heavens: 1. Xiaoqing Heaven. 2. Yuantong Heaven. 3. Miaocheng Heaven. 4. Jinshang Heaven. These twenty-eight heavens are called the Three Realms. Above these are four more heavens called the Seed People Heavens: 1. Changrong Heaven. 2. Yulong Heaven. 3. Fandu Heaven. 4. Jiayi Heaven. These four heavens transcend the Three Realms. It is also said that the upper three heavens are the Three Pure Realms: the first is Tai Chi Heaven, the second is Chongyu Heaven, and the third is Qingwei Heaven. The highest is Daluo Heaven, encompassing all the heavens, extremely high and unsurpassed. Xuandu Yujing is located above it, where the Three Revered Ones reside. Furthermore, the Tai Xiao Yin Shu says that the Great Dao Lord governs in the tenth of Yujing in the fifty-fifth layer of the Limitless Great Luo Heaven, attended by the Seven Treasure Mysterious Platform, the Golden Forest Jade Machine, the Golden Boy, and the Jade Maiden, residing outside the Thirty-three Heavens and the Three Realms.
The rebuttal says: Examining in detail the book of the snake-bodied (Fuxi), the book of the bull-headed (Yandi), the dragon master (Tai Hao), the phoenix records (Shao Hao), Zou Yan's discourse on heaven, Huang Liao's discussion on heaven, the Kuo Di Zhi (Records of Expanded Lands), the Yu Di Tu (Maps of Territories), Gan Shi's Star Canon, and Zhang Heng's Ling Xian, none of them mention the titles of the Three Pure Ones, nor have they heard of the name of Daluo. These are all relying on Buddhist scriptures, changing their appearance and replacing their heads, taking their names and appearances to adorn their own books. Moreover, the origin of Taoism began with the Yellow Emperor, while Lao Tzu, Juan Tzu, Lie Tzu, Zhuang Zhou, He Guan Tzu, and Yin Wen are branches of Taoism. The discussions of these philosophers do not mention matters of heaven. Only in the Lingbao Jing collected by Zhang Daoling did it begin...
說三十二天。效佛神咒而作蜜言。自後道書牙相鼓唱。空枝引蔓唯誑下俗。佛教未來。云何不說。釋經廣佈始唱斯名。明名修靜增加。三張妄闡。狗偷鼠盜何足貴乎。爾雅之立四號約於四時。太玄之說九天準於九有。不似道家虛加數目。天本定體何有少多。今各說不同。顯知妄立。案佛經三界。三業所感。總二十八。欲界有六。色界十八。無色有四。具勝妙欲名為欲界。形色超絕名為色界。根識兩忘名無色界。越此而去名出生死。舍分段之後身。絕形名而無寄。安有玄都之境。玉京之山。金童玉女交雜之事。瓊輿碧帳之飾。妄竊不真。於斯見矣。試問道士三界從何而來。何功所感釋名辨相全不能知。且道宗極致惟盡昇天。靈寶幽微只貪羽化。難逃四相詎免五衰。泛業浪以漂沈。隨生死而輪轉。縱茫茫之業識。積浩浩之苦源。長往不歸。良可嘆息。郁頭藍弗是其驗歟。
隨代為帝王師偽(第十一化云。老君在伏羲時。號郁花子。說元陽經。教伏羲。敘人倫畫八卦。在祝融時。號廣壽子。說按摩通精經。教以鉆木出火。陶冶為器。在神農時。號大成子。說太乙玄精經。教以播種五縠。采和諸藥。在神農時。號廣成子。教以抱神守靜之道。在少昊時。號隨應子。說在敬經。教以鳥官為理。分佈九鳸以統百司。在顓頊時
【現代漢語翻譯】 現代漢語譯本：
他們說有三十二重天。效彷彿教的神咒而編造虛假的言辭。自此以後，道教的書籍和牙牌互相吹捧，空洞的枝條蔓延開來，只是爲了欺騙下層民眾。佛教的未來如何，難道不說嗎？佛教經典廣泛傳播，才開始出現這些名稱。明明是修靜增加了三張符箓的妄說。像狗偷老鼠盜一樣，有什麼值得看重的呢？《爾雅》設立四種稱號，是根據四季來劃分的。《太玄》所說的九天，是比照九州而來的。不像道家那樣虛假地增加數目。天本來就是固定的，哪裡會有多少之分呢？現在各家的說法不同，明顯是虛妄地設立的。按照佛經所說，三界是三業所感召的，總共有二十八重天。欲界有六重天，十八重天，無色界有四重天。具備殊勝美妙的慾望，稱為欲界。形色超絕，稱為。根和識兩方面都忘卻，稱為無**。超越這些，就稱為出生死。捨棄分段生死的身軀，斷絕形名而無所寄託。哪裡會有玄都的境界，玉京的山峰，金童玉女交合的事情，瓊玉的車子和碧玉的帷帳的裝飾呢？虛妄地竊取，不真實，從這裡就可以看出來了。試問那些道士，三界是從哪裡來的？是什麼功德所感召的？解釋名稱辨別相狀，完全不能知道。而且道家的宗旨只是昇天，靈寶派的幽微之處只是貪圖羽化。難以逃脫四相，怎麼能免除五衰呢？在業力的波浪中漂流沉沒，隨著生死而輪轉，縱然有茫茫的業識，積累浩浩的痛苦根源，長久地不回來，實在令人嘆息。郁頭藍弗就是他們的驗證啊。
隨著時代成為帝王的老師，是虛假的（第十一化說：老君在伏羲時，號郁花子，說《元陽經》，教伏羲，敘述人倫，畫八卦；在祝融時，號廣壽子，說《**通精經》，教他鉆木取火，陶冶製作器物；在神農時，號大成子，說《太乙玄精經》，教他播種五穀，採摘調和各種藥物；在神農時，號廣成子，教他抱神守靜的道理；在少昊時，號隨應子，說《在敬經》，教他用鳥名來命名官職，分佈九鳸來統領百官；在顓頊時，號...
【English Translation】 English version:
They speak of thirty-two heavens, imitating the divine mantras of Buddhism and fabricating false words. From then on, Taoist books and ivory tablets praised each other, empty branches spread, only to deceive the lower people. How about the future of Buddhism, isn't it spoken of? Buddhist scriptures spread widely, and these names began to appear. Clearly, it was Xiujing who added the three talismans' false claims. Like dogs stealing and rats robbing, what is there to value? The 'Erya' establishes four titles based on the four seasons. The 'Tai Xuan' speaks of nine heavens based on the nine regions. Unlike Taoists who falsely add numbers. Heaven is inherently fixed, how can there be more or less? Now each says differently, clearly establishing falsehoods. According to Buddhist scriptures, the Three Realms are felt by the Three Karmas, totaling twenty-eight. The Desire Realm has six, eighteen, the Formless Realm has four. Possessing supreme and wonderful desires is called the Desire Realm. Form and color are transcendent, called . Both root and consciousness are forgotten, called the Formless Realm. Going beyond these is called escaping birth and death. Abandoning the body of segmented life and death, severing form and name and having nothing to rely on. Where would there be the realm of Xuandu, the mountains of Yujing, the mingling of golden boys and jade girls, the decorations of jade carriages and jade curtains? Falsely stealing, not true, can be seen from this. Try asking those Taoists, where do the Three Realms come from? What merit is felt? Explaining names and distinguishing appearances, they cannot know at all. Moreover, the ultimate goal of Taoism is only to ascend to heaven, the subtle aspects of Lingbao only covet feather transformation. Difficult to escape the Four Marks, how can one avoid the Five Declines? Drifting and sinking in the waves of karma, revolving with birth and death, even with vast karmic consciousness, accumulating vast sources of suffering, never returning, it is truly lamentable. Is Yutoulanfu their verification?
Following the times to become the teacher of emperors is false (The eleventh transformation says: Laozi, during the time of Fuxi, was named Yuhuazi, spoke the 'Yuanyang Jing', taught Fuxi, narrated human relations, drew the Eight Trigrams; during the time of Zhurong, was named Guangshouzi, spoke the '** Tongjing', taught him to drill wood to make fire, and to make utensils by pottery; during the time of Shennong, was named Dachengzi, spoke the 'Taiyi Xuanjing', taught him to sow five grains, and to pick and mix various medicines; during the time of Shennong, was named Guangchengzi, taught him the way of embracing the spirit and guarding stillness; during the time of Shaohao, was named Suiyingzi, spoke the 'Zaijing', taught him to use bird names to name officials, and to distribute nine phoenixes to lead all officials; during the time of Zhuanxu, was named...
。號赤精子。說微言。帝嚳時。號錄圖子。說黃庭經。帝堯時。號務成子。說宣化經。帝舜時。號尹壽子。說通玄經七十卷。又說道。德經八千二百。卷夏禹。時號真行。子說元始經六十。卷殷湯。時號錫則。子說長生經二十。卷周文王。時號燮邑子。說赤精。經教以仁孝之。道乃至。云上古之君皆受教於老子。然後造作群物也)。
辯曰。夫賢之與聖名位不同。古哲今人出處各異。莊周云。萬世之後一遇大聖。猶旦暮遇之。此明聖人出世表瑞協祥。應千年之期。膺適時之運。孤標特秀迥出常流。故得帝王師之諸侯禮重。萬載一遇尚為旦暮。豈有隨代而出現乎。夫李耳者退靜之士。史記稱為隱君子也。避亂過關葬于槐里。潛身柱下。本是人臣。位不躐于上階。名未廁于臺輔。何乃擢君聖地為帝王師。譣诐不經駭人耳目。培塿要齊于嵩華。孰肯憑焉。潢洿擬廣于滄溟。終難信矣。豈有開闢之後萬億餘年中間別無一人拔萃唯有老子為帝王師乎。三墳五典八索九丘。孔子春秋丘明國語。百家異說九流雜談。並無老子為師之語。唯是後代無知道士。妄撰斯言。欲使老子獨高群聖。美則美矣。偽且偽焉。且伏羲神農皆有聖德。軒皇堯舜並號明君。或幼而能言。或生知妙道。詎假老子教之。然後造作群物乎。況書傳所記。古
【現代漢語翻譯】 現代漢語譯本：赤號（Chi Hao），講述《微言》（Wei Yan）。帝嚳（Di Ku）時，號錄圖子（Lu Tu Zi），講述《黃庭經》（Huang Ting Jing）。帝堯（Di Yao）時，號務成子（Wu Cheng Zi），講述《宣化經》（Xuan Hua Jing）。帝舜（Di Shun）時，號尹壽子（Yin Shou Zi），講述《通玄經》（Tong Xuan Jing）七十卷，又講述《道德經》（Dao De Jing）八千二百卷。夏禹（Xia Yu）時，號真行子（Zhen Xing Zi），講述《元始經》（Yuan Shi Jing）六十卷。殷湯（Yin Tang）時，號錫則子（Xi Ze Zi），講述《長生經》（Chang Sheng Jing）二十卷。周文王（Zhou Wen Wang）時，號燮邑子（Xie Yi Zi），講述《赤精經》（Chi Jing Jing），教導以仁孝之道，甚至說上古的君王都接受老子（Lao Zi）的教導，然後才創造萬物。
辯駁說：賢與聖，名位不同；古代哲人和當今之人，所處的時代各異。莊周（Zhuang Zhou）說：『萬世之後，即使遇到一位大聖人，也如同早晚相遇一般。』這說明聖人出世，會帶來祥瑞，應千年之期，順應時代的運勢，其卓越之處遠超常人。因此，才能成為帝王的老師，受到諸侯的尊重。萬年難遇一次尚且如同早晚相遇，難道會隨時代而出現嗎？李耳（Li Er）是退隱之人，《史記》（Shi Ji）稱他為隱君子。他避亂過關，葬于槐里（Huai Li），隱居於柱下。他本是人臣，地位沒有超越上位者，名聲沒有位列臺輔。怎麼能提升他到聖人的地位，成為帝王的老師呢？這種虛妄不實的言論，只會讓人感到震驚。用小土堆和嵩山（Song Shan）相比，誰會相信呢？用小水溝和滄海（Cang Hai）相比，終究難以令人信服。難道開天闢地之後億萬年間，沒有一人能夠脫穎而出，只有老子（Lao Zi）是帝王的老師嗎？《三墳》（San Fen）、《五典》（Wu Dian）、《八索》（Ba Suo）、《九丘》（Jiu Qiu》，孔子（Kong Zi）的《春秋》（Chun Qiu），丘明（Qiu Ming）的《國語》（Guo Yu），百家異說，九流雜談，都沒有老子（Lao Zi）為師的說法。這只是後代無知的道士，妄自編撰的言論，想要使老子（Lao Zi）超越所有聖人。這種想法雖然美好，但卻是虛假的。況且伏羲（Fu Xi）、神農（Shen Nong）都有聖德，軒轅（Xuan Yuan）、堯（Yao）、舜（Shun）都被稱為明君，有的從小就能說話，有的生來就懂得妙道，難道需要老子（Lao Zi）教導，然後才能創造萬物嗎？況且書上傳記所記載的古代
【English Translation】 English version: Chi Hao, spoke of 'Wei Yan' (Subtle Words). During the time of Di Ku (Emperor Ku), he was known as Lu Tu Zi, and spoke of the 'Huang Ting Jing' (Yellow Court Scripture). During the time of Di Yao (Emperor Yao), he was known as Wu Cheng Zi, and spoke of the 'Xuan Hua Jing' (Proclamation Transformation Scripture). During the time of Di Shun (Emperor Shun), he was known as Yin Shou Zi, and spoke of the 'Tong Xuan Jing' (Penetrating Mystery Scripture) in seventy volumes, and also spoke of the 'Dao De Jing' (Tao Te Ching) in eight thousand two hundred volumes. During the time of Xia Yu (Emperor Yu of Xia Dynasty), he was known as Zhen Xing Zi, and spoke of the 'Yuan Shi Jing' (Primordial Beginning Scripture) in sixty volumes. During the time of Yin Tang (Emperor Tang of Yin Dynasty), he was known as Xi Ze Zi, and spoke of the 'Chang Sheng Jing' (Longevity Scripture) in twenty volumes. During the time of Zhou Wen Wang (King Wen of Zhou Dynasty), he was known as Xie Yi Zi, and spoke of the 'Chi Jing Jing' (Red Essence Scripture), teaching the way of benevolence and filial piety, even saying that the ancient rulers all received teachings from Lao Zi (Lao Tzu), and then created all things.
The rebuttal says: 'Sage' and 'wise', their names and positions are different; ancient philosophers and people of today, their times and circumstances are different. Zhuang Zhou (Chuang Tzu) said: 'Even after ten thousand generations, encountering a great sage is like encountering him morning and evening.' This clarifies that the appearance of a sage brings auspicious omens, corresponds to the millennium, and accords with the fortune of the times. Their excellence far surpasses ordinary people. Therefore, they can become teachers of emperors and be respected by feudal lords. Encountering one in ten thousand years is still like encountering them morning and evening, so how could they appear with every era? Li Er (Lao Tzu) was a recluse. The 'Shi Ji' (Records of the Grand Historian) calls him a hermit. He avoided the chaos, passed the border, and was buried in Huai Li. He hid himself beneath the pillar. He was originally a subject, his position did not surpass those above him, and his name was not listed among the high officials. How can he be elevated to the status of a sage and become a teacher of emperors? Such false and unfounded statements only shock people's ears and eyes. Comparing a small mound to Mount Song (one of the five great mountains of China), who would believe it? Comparing a small ditch to the Cang Hai (vast ocean), it is ultimately difficult to convince. After the creation of the world, in the billions of years in between, was there no one who could stand out except for Lao Zi (Lao Tzu) to be the teacher of emperors? The 'San Fen' (Three Tombs), 'Wu Dian' (Five Canons), 'Ba Suo' (Eight Cables), 'Jiu Qiu' (Nine Hills), Confucius' (Kong Zi) 'Chun Qiu' (Spring and Autumn Annals), Qiu Ming's (Zuo Qiuming) 'Guo Yu' (Discourses of the States), the various theories of the hundred schools, and the miscellaneous talks of the nine streams, none of them mention Lao Zi (Lao Tzu) as a teacher. These are merely statements fabricated by ignorant Taoist priests of later generations, wanting to make Lao Zi (Lao Tzu) surpass all the sages. This idea is beautiful, but it is false. Moreover, Fu Xi (Fu Hsi) and Shen Nong (Shen Nung) both had sagely virtues, and Xuan Yuan (Yellow Emperor), Yao (Emperor Yao), and Shun (Emperor Shun) were all called enlightened rulers. Some could speak from a young age, and some were born knowing the profound way. Did they need Lao Zi (Lao Tzu) to teach them before they could create all things? Moreover, the ancient records in books and biographies
史所明。燧人鉆火伏羲畫卦。炎帝播耨。女媧造篁。黃帝作宮室。軒冕樂有咸池。顓頊作六英。堯有大章。舜有大韶。及作圍棋。禹有大夏。湯有大濩。文王有辟雍。武王有下武。鯀作城郭。蚩尤作兵器。岐伯造醫。俞附脈經。伶倫制律。隸首作算。容成作歷。大橈造甲子。奚仲作車。曹胡作衣。伯余作裳。于則作履。共鼓作舟楫。巨揮作弓。夷牟作矢。黃雍父作杵臼。孟莊子作鋸。趙武靈王作靴。蘇威公作篪。暴辛作塤。后稷之孫叔均作犁。蒙恬作筆。蔡倫作紙。夏昆吾氏作瓦。此皆各有其主。群書所明。何得自矜覽為我造。又周易繫辭孔子所述。列明古帝制造之事。如雲包羲氏之王天下也。觀象于天俯察于地。近取諸身。遠取諸物。始畫八卦。以通神明之德。以類萬物之情。作結繩而為網罟。以畋以漁。蓋取諸離。神農氏為耜為耒。以利天下。日中為市。交易有無。乃至黃帝堯舜。垂衣裳而天下治。蓋取諸乾坤。如此歷陳法易造物。不言老子所造也。竊功業標為己能。炫名自高。君子不忍。又云。老子在堯時為務成子者。案後漢應劭風俗通云。東方朔是太白星精。黃帝時為風后。堯時為務成子。周時為老聃。在越時為范蠡。在齊為鴟子。此則務成子乃東方朔。非干老子明矣。何得妄加鉤引稱老子為人師乎。案魯哀
【現代漢語翻譯】 現代漢語譯本 史書上記載得很清楚：燧人氏鉆木取火，伏羲氏畫八卦，炎帝教民耕種，女媧製造樂器，黃帝建造宮室，創作了莊嚴的樂舞《咸池》，顓頊製作了六英，堯帝創作了《大章》，舜帝創作了《大韶》，還發明瞭圍棋，禹創作了《大夏》，湯創作了《大濩》，文王興建了辟雍，武王創作了《下武》，鯀建造城郭，蚩尤製造兵器，岐伯創造醫學，俞跗撰寫脈經，伶倫制定音律，隸首發明算術，容成編製曆法，大橈創造甲子，奚仲發明車，曹胡製作衣服，伯余製作下裳，于則製作鞋子，共鼓製作舟楫，巨揮製作弓，夷牟製作箭，黃雍父製作杵臼，孟莊子製作鋸，趙武靈王制作靴子，蘇威公制作篪，暴辛製作塤，后稷的孫子叔均製作犁，蒙恬製作筆，蔡倫製作紙，夏朝的昆吾氏製作瓦。這些發明創造都有其發明者，群書都有明確記載，你為什麼要把這些功勞都攬到自己身上，說成是你老子創造的呢？ 而且《周易·繫辭》是孔子所著，其中詳細列舉了古代帝王創造的事物，例如說：『包羲氏（伏羲氏）治理天下的時候，仰觀天象，俯察地理，近取自身，遠取萬物，於是開始畫八卦，用來溝通神明的德行，用來比類萬物的實情。』他又製作結繩而成的網罟，用來打獵捕魚，大概是取象于離卦。神農氏製作木製的犁和耒，來便利天下百姓，還在中午開設市場，交易有無。乃至黃帝、堯、舜，垂衣裳而天下太平，大概是取象于乾坤二卦。』像這樣歷數《周易》中記載的創造發明，沒有說是老子創造的。竊取別人的功勞，標榜為自己的才能，以此炫耀名聲抬高自己，君子是不能容忍的。 還有人說，老子在堯帝時是務成子。根據後漢應劭《風俗通》記載，東方朔是太白星的精華，黃帝時是風后，堯帝時是務成子，周朝時是老聃，在越國時是范蠡，在齊國時是鴟夷子。這樣看來，務成子是東方朔，和老子沒有關係。為什麼你要胡亂攀扯，說老子是（別人的）老師呢？根據《魯哀》
【English Translation】 English version History clearly records: Suiren (燧人) drilled wood to make fire, Fuxi (伏羲) drew the Eight Trigrams, Yandi (炎帝) taught people how to farm, Nüwa (女媧) created musical instruments, the Yellow Emperor (黃帝) built palaces and created the solemn dance music 'Xianchi' (咸池), Zhuanxu (顓頊) made the Six Ying, Emperor Yao (堯) created 'Dazhang' (大章), Emperor Shun (舜) created 'Dashao' (大韶) and also invented Go (圍棋), Yu (禹) created 'Daxia' (大夏), Tang (湯) created 'Dahu' (大濩), King Wen (文王) built the Biyong (辟雍), King Wu (武王) created 'Xiawu' (下武), Gun (鯀) built city walls, Chi You (蚩尤) made weapons, Qi Bo (岐伯) created medicine, Yu Fu (俞附) wrote the Pulse Classic, Ling Lun (伶倫) established musical scales, Li Shou (隸首) invented arithmetic, Rong Cheng (容成) compiled the calendar, Da Nao (大橈) created the sexagenary cycle, Xi Zhong (奚仲) invented the chariot, Cao Hu (曹胡) made clothes, Bo Yu (伯余) made skirts, Yu Ze (于則) made shoes, Gong Gu (共鼓) made boats, Ju Hui (巨揮) made bows, Yi Mou (夷牟) made arrows, Huang Yongfu (黃雍父) made pestles and mortars, Meng Zhuangzi (孟莊子) made saws, King Wuling of Zhao (趙武靈王) made boots, Su Wei Gong (蘇威公) made the chi (篪), Bao Xin (暴辛) made the xun (塤), Shu Jun (叔均), the grandson of Hou Ji (后稷), made plows, Meng Tian (蒙恬) made brushes, Cai Lun (蔡倫) made paper, and the Kunwu clan (昆吾氏) of the Xia dynasty made tiles. These inventions all have their inventors, and the books clearly record them. Why do you take all the credit for yourself and say that Laozi (老子) created them? Moreover, the 'Appended Remarks' (繫辭) of the 'Book of Changes' (周易) was written by Confucius (孔子), which lists in detail the creations of the ancient emperors, such as: 'When Bao Xi (包羲) [Fuxi] ruled the world, he looked up at the sky and observed the phenomena, looked down at the earth and observed the patterns, took from his own body and took from all things, and then began to draw the Eight Trigrams to communicate the virtues of the gods and to classify the realities of all things.' He also made knotted ropes into nets to hunt and fish, probably taking the image from the Li trigram. Shennong (神農) made wooden plows and lei to benefit the people of the world, and opened markets at noon to trade what they had for what they lacked. Even the Yellow Emperor, Yao, and Shun, let their robes hang down and the world was at peace, probably taking the image from the Qian and Kun trigrams.' Like this, enumerating the creations recorded in the 'Book of Changes', it does not say that Laozi created them. To steal the merits of others and claim them as one's own talents, to flaunt one's name and elevate oneself, is something that a gentleman cannot tolerate. There are also those who say that Laozi was Wu Chengzi (務成子) during the time of Emperor Yao. According to Ying Shao's (應劭) 'Customs' (風俗通) of the Later Han Dynasty, Dongfang Shuo (東方朔) was the essence of the planet Venus, Feng Hou (風后) during the time of the Yellow Emperor, Wu Chengzi during the time of Emperor Yao, Lao Dan (老聃) during the Zhou Dynasty, Fan Li (范蠡) in the state of Yue, and Chi Yizi (鴟夷子) in the state of Qi. Thus, Wu Chengzi was Dongfang Shuo, and had nothing to do with Laozi. Why do you arbitrarily claim that Laozi was (someone else's) teacher? According to 'Lu Ai'
公問于子夏曰。五帝三皇皆有師乎。子夏曰。有。臣聞皇帝學乎太真。顓頊學乎綠圖。帝嚳學乎赤松子。堯學乎尹壽。舜學乎務成跗。禹學乎西王國。湯學乎威子伯。文王學乎鉸時子斯。武王學乎郭政。周公學乎太公呂望。上之所敘文極分明。而言老子隨代為帝王師。何出言之狂悖哉。巧言如篁顏之厚矣。且老子衰周柱史史有明文。本是人臣。返為上古帝王之師。履冠戴屨何顛狂之甚乎。又上文云。上古之君皆受教於老子。則桀紂之不作。幽厲之無道。秦王之兇暴。王莽之纂逆。亦老子之所教也。既然如是。則老子為悖逆之魁首。巨猾之元匠。不忠不孝。老子之所生。不義不仁。老子之所主。為人師者。不亦慚乎。老君既說隨代為師。而秦漢之下至於金朝。偏無一現乎。今既無矣古亦虛焉。且漢文恭儉孝武英明。孝明達禮樂之情。孝章優儒雅之道。魏文帝風流文藻。晉世祖明達寬仁。宋文帝致治昇平。梁武帝文武兼備。隋高祖混同四海。唐太宗混一車書。此時不俟老子之化。而皆金聲玉振。則知牽合巧會枉費詞章。只可誑于閭閻。難可信于達士。嫫母加粉見者愈嗤。鄰女效顰鄉人不貴。
老子出靈寶三洞偽(第九化云。太上老君以中皇元年三月一日。于玉清天金闕上宮。撰集靈篇以為寶經三百卷。符圖七千章。
【現代漢語翻譯】 現代漢語譯本： 公孫弘問子夏說：『五帝三皇都有老師嗎？』子夏回答說：『有。我聽說黃帝的老師是太真（古代仙人名），顓頊（古代帝王名）的老師是綠圖（古代仙人名），帝嚳（古代帝王名）的老師是赤松子（古代仙人名），堯（古代帝王名）的老師是尹壽（古代隱士名），舜（古代帝王名）的老師是務成跗（古代隱士名），禹（古代帝王名）的老師是西王國（古代國名），湯（古代帝王名）的老師是威子伯（古代賢人名），文王（古代帝王名）的老師是鉸時子斯（古代賢人名），武王（古代帝王名）的老師是郭政（古代賢人名），周公（古代政治家名）的老師是太公呂望（即姜子牙）。』上面所敘述的文字非常明白，卻說老子（道家創始人）隨時代做帝王的老師，這話從何而來，如此狂妄悖理呢？真是花言巧語，臉皮太厚了！況且老子是衰敗的周朝的柱下史（官名），史書上有明確記載，本來是人臣，反而說是上古帝王的老師，這就像頭戴帽子腳穿鞋子一樣，多麼荒唐！ 又上面的文字說，上古的君王都接受老子的教導，那麼夏桀（夏朝末代君主）和商紂（商朝末代君主）的暴虐，周幽王（西周末代君主）和周厲王（西周君主）的無道，秦始皇（秦朝君主）的兇殘暴戾，王莽（新朝建立者）的篡位叛逆，也是老子所教的嗎？如果真是這樣，那麼老子就是叛逆的首領，奸猾的元兇，不忠不孝，是老子所造成的；不義不仁，是老子所主導的。作為人師，難道不感到慚愧嗎？老君（對老子的尊稱）既然說自己隨時代做老師，那麼秦漢之後直到金朝，為什麼偏偏沒有出現過呢？現在既然沒有，那麼古代也是虛假的。 況且漢文帝（西漢皇帝）恭敬節儉，漢孝武帝（西漢皇帝）英明，漢孝明帝（東漢皇帝）通達禮樂的情理，漢章帝（東漢皇帝）推崇儒雅的道德，魏文帝（曹魏皇帝）風流有文采，晉世祖（晉朝皇帝）明達寬仁，宋文帝（南朝宋皇帝）致力於國家太平，梁武帝（南朝梁皇帝）文武兼備，隋高祖（隋朝皇帝）統一天下，唐太宗（唐朝皇帝）統一文字和制度。這些時候都不需要老子的教化，就都成就了美好的功業，由此可知牽強附會，枉費辭藻，只能欺騙平民百姓，難以讓通達事理的人相信。醜女抹粉，只會讓人更加嘲笑；鄰居女子模仿西施皺眉，鄉里人也不會覺得她美。' 老子出自靈寶三洞的偽經（第九化說：太上老君在中皇元年三月一日，在玉清天金闕上宮，撰集靈篇，作為寶經三百卷，符圖七千章）。
【English Translation】 English version: Gongsun Hong asked Zixia: 'Did the Five Emperors and Three Sovereigns all have teachers?' Zixia replied: 'Yes. I have heard that the Yellow Emperor (Huangdi) learned from Tai Zhen (an ancient immortal), Zhuanxu (an ancient emperor) learned from Lu Tu (an ancient immortal), Emperor Ku (an ancient emperor) learned from Chisongzi (an ancient immortal), Yao (an ancient emperor) learned from Yin Shou (an ancient hermit), Shun (an ancient emperor) learned from Wucheng Fu (an ancient hermit), Yu (an ancient emperor) learned from the Kingdom of the West, Tang (an ancient emperor) learned from Wei Zibo (an ancient sage), King Wen (an ancient emperor) learned from Jiao Shi Zisi (an ancient sage), King Wu (an ancient emperor) learned from Guo Zheng (an ancient sage), and the Duke of Zhou (an ancient statesman) learned from Taigong Lu Wang (Jiang Ziya).' The texts above are very clear, yet it is said that Laozi (the founder of Taoism) served as the teacher of emperors in every era. Where does this claim come from, and how can it be so presumptuous and unreasonable? Such flowery words and thick skin! Moreover, Laozi was the curator of the imperial archives in the declining Zhou Dynasty, as clearly recorded in historical texts. He was originally a subject, yet he is said to be the teacher of the ancient emperors. This is as absurd as wearing a hat on one's head and shoes on one's feet! How utterly preposterous! Furthermore, the text above states that the ancient rulers all received teachings from Laozi. Then, were the tyranny of Jie (the last ruler of the Xia Dynasty) and Zhou (the last ruler of the Shang Dynasty), the wickedness of King You of Zhou (the last ruler of the Western Zhou Dynasty) and King Li of Zhou (a ruler of the Western Zhou Dynasty), the cruelty of Qin Shi Huang (the ruler of the Qin Dynasty), and the usurpation of Wang Mang (the founder of the Xin Dynasty) also taught by Laozi? If that were the case, then Laozi would be the leader of rebellion and the mastermind of treachery, causing disloyalty and unfilial piety; Laozi would be the source of injustice and unkindness. As a teacher, would he not feel ashamed? Since Lord Lao (a respectful title for Laozi) claims to have been a teacher in every era, why did he not appear from the Qin and Han dynasties to the Jin Dynasty? Since he is absent now, then the claim of his presence in ancient times is also false. Moreover, Emperor Wen of Han (a Han Dynasty emperor) was respectful and frugal, Emperor Wu of Han (a Han Dynasty emperor) was wise, Emperor Ming of Han (an Eastern Han Dynasty emperor) understood the principles of ritual and music, Emperor Zhang of Han (an Eastern Han Dynasty emperor) promoted the virtues of Confucianism, Emperor Wen of Wei (a Cao Wei emperor) was romantic and literary, Emperor Shizu of Jin (a Jin Dynasty emperor) was wise and benevolent, Emperor Wen of Song (a Southern Song Dynasty emperor) devoted himself to peace and prosperity, Emperor Wu of Liang (a Southern Liang Dynasty emperor) possessed both literary and military talents, Emperor Gaozu of Sui (a Sui Dynasty emperor) unified the world, and Emperor Taizong of Tang (a Tang Dynasty emperor) unified the writing system and institutions. At these times, they did not need Laozi's teachings to achieve great accomplishments. From this, we can see that forced connections and elaborate rhetoric can only deceive the common people and are difficult for those who understand affairs to believe. A homely woman applying powder only invites more ridicule; a neighbor woman imitating Xi Shi's frown is not valued by the villagers.' Laozi comes from the apocryphal scriptures of the Lingbao Three Caves (the Ninth Transformation says: 'On the first day of the third month of the first year of the Zhonghuang era, the Supreme Lord Lao compiled spiritual chapters in the Golden Palace of Yuqing Heaven, creating three hundred volumes of precious scriptures and seven thousand chapters of talismans').
玉訣九千篇。老君于上三皇時出為萬天法師。又號玄中法師。當龍漢元有。授上三皇洞真經一十二部。以無極之道。下教人間其時人壽九萬歲。于中三皇時。號有古先生。當赤明元年。授中三皇洞玄經一十二部。行無上正真之道。以化於人。其時人壽六萬歲。于下三皇時。出為師號金闕帝君。當開皇元年。授下三皇洞神經一千二部。以太平之道化人。其時人壽一萬八千歲。夫洞真洞玄洞神名一十二部。合為三十六部尊經也)。
辯曰。夫仲尼入夢。十翼之道始宣。伯陽過關。二篇之教方闡。有名為萬物之始。無名為天地之先。混徼妙而同玄。驚寵辱而一致。穀神不死久視長生。挫銳解紛謙卑自牧。此老氏之旨也。自余教典皆是偽書。制雜凡流唯尚夸競。采傍佛語換體安名。擬三界而立三清。仿三大而立三洞。虛勞紙墨妄飾詞章。何以知之。漢時張道陵造靈寶經。王褒造洞玄經。吳時葛孝先造上清經。晉時王浮造明威化胡經。鮑靜造三皇經。后改為三清經。齊朝陳顯明造六十四真步虛經。梁時陶弘景造太清經。隋末輔惠祥。改涅槃為長安經。後事發被誅。案甄鸞笑道論云。道家妄注諸子三百五十卷為道經。如此詳之代代穿鑿人人妄制。采他佛教標為道書或言仙洞飛來。或言老子再現。群賢不睹道士獨傳。欺誷時君
【現代漢語翻譯】 現代漢語譯本： 《玉訣九千篇》。老君在上三皇時期出現，擔任萬天法師（指道教中的高級法師），又號玄中法師。在龍漢元年時，傳授上三皇洞真經一十二部，以無極之道，教化人間，那時的人壽命有九萬歲。在中三皇時期，老君化身為有古先生，在赤明元年時，傳授中三皇洞玄經一十二部，施行無上正真之道，以此來教化世人，那時的人壽命有六萬歲。在下三皇時期，老君化身為師，號金闕帝君（道教神祇），在開皇元年時，傳授下三皇洞神經一千二百部，以太平之道教化世人，那時的人壽命有一萬八千歲。所謂的洞真、洞玄、洞神，各自包含一十二部經典，合起來就是三十六部尊經。
辯駁：仲尼（孔子）入夢，十翼（《易經》的註解）之道才開始宣揚；伯陽（老子）過函谷關，二篇（指《道德經》上下篇）的教義才得以闡述。『有名』是萬物開始的標誌，『無名』是天地產生之前的狀態。將混同和精妙視為相同的玄奧，將受寵和受辱看作一致的。穀神不死，長久觀察就能長生；挫去銳氣，解除紛爭，謙卑自守。這才是老子的宗旨。其餘的道教典籍都是偽書，製造雜亂的內容，只崇尚誇張和競爭。抄襲佛教的語句，更換形式和名稱，模仿三界（欲界、色界、無色界）而設立三清（玉清、上清、太清），倣傚三大（天、地、人）而設立三洞（洞真、洞玄、洞神）。白白浪費紙墨，虛假地修飾辭藻文章。憑什麼知道這些是偽書呢？漢朝時，張道陵（道教創始人）偽造靈寶經，王褒偽造洞玄經，吳國時，葛孝先偽造上清經，晉朝時，王浮偽造明威化胡經，鮑靜偽造三皇經，後來改為三清經，齊朝陳顯明偽造六十四真步虛經，梁朝陶弘景偽造太清經，隋朝末年輔惠祥，將涅槃經（佛教經典）改為長安經，後來事情敗露被處死。根據甄鸞《笑道論》記載，道家胡亂註釋諸子百家三百五十卷，說是道經。這樣詳細看來，一代代穿鑿附會，人人胡亂製造，抄襲佛教的內容標榜為道書，或者說是仙洞飛來，或者說是老子再次顯現。賢人不曾見過，只有道士獨自傳授，欺騙矇蔽當時的君王。
【English Translation】 English version: The 'Jade Instructions in Nine Thousand Chapters'. Laozi (Laojun) appeared during the era of the Upper Three Sovereigns, serving as the 'Master of Ten Thousand Heavens' (Wan Tian Fa Shi, referring to a high-ranking Taoist master), also known as the 'Master of Profound Center' (Xuan Zhong Fa Shi). During the Longhan Era, he transmitted the twelve sections of the 'Dongzhen Scripture of the Upper Three Sovereigns', using the 'Dao of Limitlessness' (Wu Ji Zhi Dao) to teach humanity. People at that time lived to be ninety thousand years old. During the era of the Middle Three Sovereigns, Laozi transformed into 'Ancient Master Yougu' (Yougu Xiansheng). In the first year of the Chiming Era, he transmitted the twelve sections of the 'Dongxuan Scripture of the Middle Three Sovereigns', practicing the 'Supreme Righteous and True Dao' (Wu Shang Zheng Zhen Zhi Dao) to transform people. People at that time lived to be sixty thousand years old. During the era of the Lower Three Sovereigns, Laozi appeared as a teacher, titled 'Golden Portal Emperor Lord' (Jin Que Di Jun, a Taoist deity). In the first year of the Kaihuang Era, he transmitted the one thousand two hundred sections of the 'Dongshen Scripture of the Lower Three Sovereigns', using the 'Dao of Great Peace' (Tai Ping Zhi Dao) to teach humanity. People at that time lived to be eighteen thousand years old. The so-called Dongzhen, Dongxuan, and Dongshen each contain twelve sections of scriptures, which together form the thirty-six venerable scriptures.
Refutation: When Zhongni (Confucius) entered a dream, the Dao of the 'Ten Wings' (Shi Yi, commentaries on the Book of Changes) began to be proclaimed; when Boyang (Laozi) passed through the Hangu Pass, the teachings of the two chapters (referring to the two parts of the 'Dao De Jing') were elucidated. 'Having a name' is the beginning of all things, 'having no name' is the state before heaven and earth were born. To regard the mixed and the subtle as the same mystery, to view favor and disgrace as identical. The spirit of the valley does not die, and long observation leads to longevity; blunt sharpness, resolve disputes, and cultivate humility. This is the essence of Laozi's teachings. The rest of the Taoist scriptures are all forgeries, creating chaotic content, only valuing exaggeration and competition. Plagiarizing Buddhist phrases, changing the form and name, imitating the Three Realms (Desire Realm, Form Realm, Formless Realm) to establish the Three Purities (Jade Purity, Upper Purity, Supreme Purity), imitating the Three Greats (Heaven, Earth, Human) to establish the Three Caverns (Dongzhen, Dongxuan, Dongshen). Vainly wasting paper and ink, falsely embellishing words and chapters. How do we know these are forgeries? During the Han Dynasty, Zhang Daoling (founder of Taoism) forged the Lingbao Scripture, Wang Bao forged the Dongxuan Scripture, during the Wu Dynasty, Ge Xiaoxian forged the Shangqing Scripture, during the Jin Dynasty, Wang Fu forged the Mingwei Huahu Scripture, Bao Jing forged the Sanhuang Scripture, later changed to the Sanqing Scripture, during the Qi Dynasty, Chen Xianming forged the Sixty-Four True Walking the Void Scripture, during the Liang Dynasty, Tao Hongjing forged the Taiqing Scripture, at the end of the Sui Dynasty, Fu Huixiang changed the Nirvana Sutra (Buddhist scripture) to the Chang'an Scripture, and was later executed when the matter was exposed. According to Zhen Luan's 'Laughing at the Daoists', the Daoists randomly annotated three hundred and fifty volumes of various philosophers, claiming them to be Taoist scriptures. Looking at it in such detail, generation after generation has been tampering and fabricating, everyone is randomly creating, plagiarizing Buddhist content and labeling it as Taoist books, or saying that it flew from a celestial cave, or that Laozi reappeared. Sages have never seen it, only Taoists transmit it alone, deceiving and misleading the rulers of the time.
不懼朝憲。故唐琳法師對太宗皇帝云。若據肅溫眾議道家。止有道德二篇。如依漢明校量。便應七百餘卷。約葛洪神仙之說。僅有一千。準修靜所上目中。過前九十。又檢玄都目錄。轉復彌多。既其先後不同。顯知後人妄制增加捲軸添足篇章。依傍佛經改頭換尾。或道名山自出。時唱仙洞飛來。何乃黃領獨知英賢罕睹。典籍不記書史無聞。試問當今道士推勘后出之經。為是老子別陳。為是天尊更說。若也更說。應有時方師資傳授。為是何年何月何邦何代。若在天上而說。何人傳來。若在西域而談。何人譯出。如其有據。容可流行。若也妄言。理須焚剪。又漢晉之代。僧號道士。寇謙得志僭冒其名。今稱法師愈為矯節。法師之號源出佛經。萬卷百家本無此語。且為法之師。名為法師。法即是師。名為法師。名義不知。妄安己號。按賢劫已來有三佛出。初佛出時人壽六萬歲第二佛。出時人壽四萬。第三佛出人壽二師。何乃改彼三皇妄合其數。又前說云。上三氣中而有龍漢赤明之號。是時五運尚無但唯一氣。何有三皇之君人壽之數乎。上古縱有五龍四姓九頭十紀。亦無三皇建立年號。試問龍漢赤明上皇開皇。誰君之年乎。若言有說。史無明文。若言無憑。不可妄立。扣其兩端竟無一是。又伏羲之前文字未有。何出三洞靈寶之
【現代漢語翻譯】 現代漢語譯本：不畏懼朝廷的憲法。所以唐琳法師對太宗皇帝說：『如果按照蕭瑀和溫彥博等人的提議，道家只有《道德經》上下兩篇。如果依照漢明帝時期的校勘，應該有七百多卷。如果按照葛洪關於神仙的說法，僅僅有一千卷。按照陶弘景上報的目錄來看，比之前的多出九十卷。再查閱玄都觀的目錄，更是多得數不清。既然前後不同，明顯知道是後人虛妄地製作增加捲軸，添補篇章，依傍佛教經典改頭換尾。或者說名山自己出現，或者宣稱仙洞從天飛來。為什麼只有道士們知道，而英明的賢士卻很少見到？典籍沒有記載，史書沒有聽聞。』 『請問當今的道士，推究考證后出的這些經書，是老子另外陳述的，還是天尊重新說的？如果是重新說的，應該有時方、師資的傳授。是何年何月何邦何代？如果在天上說的，何人傳來？如果在西域談的，何人翻譯出來？如果真有依據，還可以流傳。如果只是妄言，理應焚燒剪除。』 『又，漢晉時代，僧人也被稱為道士。寇謙之得勢后，僭越冒用這個名稱。現在（道士）自稱法師，更是矯揉造作。法師的稱號源自佛經，萬卷百家中本沒有這個詞語。而且，作為法的老師，才名為法師。法即是師，才名為法師。名義都不明白，就妄自安上這個稱號。』 『按照賢劫以來，有三佛出世。初佛出世時，人的壽命是六萬歲；第二佛出世時，人的壽命是四萬歲；第三佛出世時，人的壽命是二萬歲。為什麼（道教）要改變那三皇的說法，虛妄地附會這個數字？』 『又，前面（道教經典）說，在上三氣之中，有龍漢、赤明的稱號。那時五運還沒有出現，只有唯一的氣，哪裡來的三皇之君和人的壽命呢？上古縱然有五龍、四姓、九頭、十紀的說法，也沒有三皇建立年號。請問龍漢、赤明、上皇、開皇，是誰為君的年代呢？如果說有這種說法，史書沒有明確記載。如果說沒有憑據，就不可妄自設立。』 『追問這兩方面，竟然沒有一個是真的。而且，伏羲之前文字還沒有出現，哪裡來的《三洞靈寶經》呢？』
【English Translation】 English version: Not fearing the laws of the court. Therefore, Dharma Master Tang Lin said to Emperor Taizong: 'If according to the proposals of Xiao Yu (蕭瑀) and Wen Yanbo (溫彥博) and others, Daoism only has the two chapters of the Dao De Jing (道德經, Tao Te Ching). If based on the collation during the reign of Emperor Ming of Han, there should be more than seven hundred scrolls. If according to Ge Hong's (葛洪) accounts of immortals, there are only a thousand scrolls. According to the catalog submitted by Tao Hongjing (陶弘景), it exceeds the previous number by ninety scrolls. Furthermore, examining the catalog of Xuandu Temple (玄都觀), there are even more. Since they differ from beginning to end, it is clear that later people falsely created and added scrolls, supplemented chapters, and plagiarized Buddhist scriptures by changing their appearance. Or they say that famous mountains appear on their own, or they claim that immortal caves fly from the sky. Why is it that only Daoists know this, while enlightened sages rarely see it? Classical texts do not record it, and history books have not heard of it.' 'I ask the Daoists of today to investigate and verify these scriptures that came out later. Were they separately stated by Laozi (老子), or were they newly spoken by the Celestial Worthy (天尊)? If they were newly spoken, there should be transmission through time, place, teachers, and disciples. In what year, month, country, and dynasty? If they were spoken in heaven, who transmitted them? If they were discussed in the Western Regions, who translated them? If there is indeed evidence, they can be circulated. If they are merely false words, they should be burned and cut away.' 'Moreover, during the Han and Jin dynasties, monks were also called Daoists. After Kou Qianzhi (寇謙之) gained power, he presumptuously usurped this title. Now (Daoists) call themselves Dharma Masters, which is even more artificial. The title of Dharma Master originates from Buddhist scriptures; this term does not exist in the myriad volumes and hundreds of schools of thought. Furthermore, only as a teacher of the Dharma is one called a Dharma Master. The Dharma is the teacher, and thus one is called a Dharma Master. Without understanding the meaning, they presumptuously attach this title to themselves.' 'According to the Kalpa of the Worthy (賢劫), three Buddhas have appeared. When the first Buddha appeared, people's lifespan was sixty thousand years; when the second Buddha appeared, people's lifespan was forty thousand years; when the third Buddha appeared, people's lifespan was twenty thousand years. Why (does Daoism) change the accounts of the Three Sovereigns (三皇), falsely associating them with these numbers?' 'Furthermore, earlier (Daoist scriptures) say that within the Upper Three Qi (上三氣), there are the titles of Longhan (龍漢) and Chiming (赤明). At that time, the Five Evolutions (五運) had not yet appeared; there was only the singular Qi. Where did the Three Sovereign rulers and people's lifespans come from? Even if there were accounts of Five Dragons (五龍), Four Surnames (四姓), Nine Heads (九頭), and Ten Cycles (十紀) in ancient times, there was no establishment of reign titles by the Three Sovereigns. I ask, in whose reign were Longhan, Chiming, Upper Sovereign (上皇), and Kaihuang (開皇)? If you say there is such a saying, history has no clear record. If you say there is no basis, it cannot be falsely established.' 'Questioning these two aspects, there is not a single truth. Moreover, before the time of Fuxi (伏羲), writing had not yet appeared. Where did the Three Caverns Lingbao Scriptures (三洞靈寶經) come from?'
篇乎。又十二部名源出佛經。一代時教類分十二。道家名義不知何以妄著己典。如琢美玉擬作甑窐。雖受劬勞智者見誚。
游化九天偽(第二十六化云。是時老君于青羊大會引尹喜冉。冉升空。初至第一天。見波利天帝。乘九光元靈之輿。蔭七元交晨之蓋。建五色攝魔之節。金童玉女九萬人。迎老君八大有宮。請問自然之道。如是摩夷天。楚寶天。化應天。不僑樂天。兜率天。煩延天。禪善天。郁單天。隨處天。帝皆與金童玉女迎禮老君。請問法要。所到天宮皆設瓊漿碧醴丹液流薰蘭羞八徹靈芝珍果)。
辯曰。昔我世尊初成正覺。不離道樹而赴諸天。一身不分而遍一切。即多而一。即一而多。猶如素月流空影分眾水。大塊噫氣萬竅怒號。大小咸周遠近無隔。無心頓應豈正九天伯陽周之枉史。尹喜函谷關吏。身居下位。難等聖蹤。欲為己德。蓋善竊者。鬼神不覺。既為人知。非是好手。離欲而獲輕舉。禪定而感神通。老子既無此功。何以升于天上。昔列子居鄭。夫妻相忘。耳目不分。翛然絕寄。心凝形釋。骨肉都融。然後身如槁葉隨風。東西萬里須臾過旬乃返。而莊周譏云。猶有所待。矧乎老耳。不絕妻子(老子之子名宗。宗之子名注。注之子名官。侍魏文侯)未逮形亡。過關乘薄軬之車。道經垂有身之
【現代漢語翻譯】 篇章到此結束。另外，『十二部』這個名稱來源於佛經。一代時教可以分為十二類。道家卻不明白這些，隨意地將這些概念放在自己的典籍中，就像雕琢美玉卻只想用它來做粗糙的瓦器。即使花費了很大的力氣，也會被智者嘲笑。
《游化九天》偽經（第二十六化中說：『當時老君在青羊宮大會上，帶領尹喜冉。冉升到空中，首先到達第一天，見到了波利天帝，他乘坐著九光元靈的車輿，頭頂七元交晨的華蓋，手持五色攝魔的符節，有九萬金童玉女迎接老君，到八大有宮，請教自然之道。像這樣，在摩夷天、楚寶天、化應天、不僑樂天、兜率天（Tushita，欲界天之一，彌勒菩薩所在）、煩延天、禪善天、郁單天、隨處天，天帝都帶領金童玉女迎接老君，請教佛法要義。所到的天宮都擺設了瓊漿碧醴、丹液流薰、蘭羞八徹、靈芝珍果。』）
辯駁：過去我的世尊（釋迦牟尼佛）最初成就正覺時，沒有離開菩提樹就前往諸天。一身沒有分開卻遍及一切，即多即一，即一即多。就像皎潔的月亮在空中流動，影子映在無數的水中。大地呼氣，萬千孔竅發出怒吼。無論大小遠近，都普遍周到，沒有隔閡。無心而頓然應現，難道是九天伯陽周的虛假記載？尹喜只是函谷關的關吏，身份卑微，難以與聖人的行跡相比。想要為自己增添功德，實在是善於竊取。鬼神都無法察覺，既然被人知道了，就不是高明的手段。離開慾望才能獲得輕舉，禪定才能感得神通。老子既然沒有這樣的功力，怎麼能升到天上呢？過去列子住在鄭國，夫妻之間互相忘記，耳目也不再區分，翛然絕世，心凝形釋，骨肉都融化了，然後身體像枯葉一樣隨風飄蕩，東西萬里，須臾之間就過去了，過了十天才回來。而莊周還譏諷他說，『還是有所憑藉』。更何況老聃，沒有斷絕妻子（老子的兒子名叫宗，宗的兒子名叫注，注的兒子名叫官，侍奉魏文侯），沒有達到形體消亡的境界，過關的時候乘坐簡陋的車子，經過的地方還懷有身孕的婦女。
【English Translation】 The chapter ends here. Furthermore, the name 'Twelve Divisions' originates from the Buddhist scriptures. The teachings of a generation can be divided into twelve categories. The Daoists, however, do not understand these and arbitrarily place these concepts in their own texts, like carving fine jade but only wanting to use it to make rough earthenware. Even if a lot of effort is spent, it will be ridiculed by the wise.
The apocryphal scripture 'Wandering and Transforming in the Nine Heavens' (says in the twenty-sixth transformation: 'At that time, Laozi (Lao Tzu) at the Qingyang Palace assembly, led Yin Xi Ran. Ran ascended into the air, first arriving at the first heaven, and saw the Politian Emperor, who rode on a chariot of nine-light primordial spirits, with a canopy of seven primordial stars intersecting, holding a five-colored demon-subduing scepter, with ninety thousand golden boys and jade girls welcoming Laozi to the Eight Great Palaces, asking about the Dao of Nature. Like this, in Moyi Heaven, Chu Bao Heaven, Hua Ying Heaven, Bu Qiao Le Heaven, Tushita Heaven (Tushita, one of the heavens of the desire realm, where Maitreya Bodhisattva resides), Fan Yan Heaven, Chan Shan Heaven, Yu Dan Heaven, Sui Chu Heaven, the emperors all led golden boys and jade girls to welcome Laozi, asking about the essentials of the Dharma. The palaces they arrived at all set up jade nectar, cinnabar liquid, flowing incense, orchid delicacies, eight-course spiritual mushrooms, and precious spiritual fruits.')
Refutation: In the past, my World-Honored One (Shakyamuni Buddha), when he first attained perfect enlightenment, did not leave the Bodhi tree and went to all the heavens. One body was not divided but pervaded everything, being both many and one, one and many. Like the bright moon flowing in the sky, its reflection appearing in countless waters. The earth exhales, and ten thousand orifices roar. Whether large or small, near or far, all are universally reached, without separation. Responding spontaneously without intention, how could it be the false record of Boyang Zhou of the Nine Heavens? Yin Xi was merely a gatekeeper of Hangu Pass, of humble status, difficult to compare with the deeds of a sage. Wanting to add merit to himself, he is truly skilled at stealing. Even the ghosts and spirits cannot detect it, but since it has been discovered by people, it is not a clever trick. Leaving desire is the only way to obtain lightness, and meditation is the only way to sense supernatural powers. Since Laozi did not have such abilities, how could he ascend to heaven? In the past, Liezi lived in the state of Zheng, and he and his wife forgot each other, and their eyes and ears no longer distinguished, detached from the world, his mind solidified and his form dissolved, his bones and flesh all melted, and then his body was like a withered leaf drifting in the wind, traveling ten thousand miles east and west, passing in an instant, and returning after ten days. And Zhuang Zhou still ridiculed him, saying, 'Still relying on something.' How much more so Lao Dan, who did not sever his wife (Laozi's son was named Zong, Zong's son was named Zhu, Zhu's son was named Guan, who served Marquis Wen of Wei), did not reach the state of bodily annihilation, and when passing through the pass, rode in a simple cart, and passed by pregnant women.
患。詎可昇天履霧駕鶴乘雲。擬效牟尼衿為己勝。且佈施而獲大福。持戒而感生天。汝尚不達斯由。安能為天說法。欲界本六。妄云九天。初禪純男。而云玉女。勾虛闡偽巧說多端。且初禪已上。禪悅為食。定生喜樂舍念清凈何用瓊漿碧醴蘭羞八徹乎。將謂天上同於人間。羨酒肉之薰膻。爭魚臭之穢濁。喻乎鴟耽死鼠為便鳳凰同。餐盜聽不真。請杜臆說。窮鄉多怪。曲學多辯。斯言信乎。
偷佛經教偽(第三十化云。胡王見太上徒眾甚多。疑是鬼魅。遂積薪焚之。火起沖天。老君放身光明。火中為王說金光明經。胡王益怒。納之大鑊煮之三日。老君鑊湯之中。蓮華涌出。坐蓮花上。說涅槃經。又云。老君使尹喜為佛。與胡王為師懺悔三業六根五逆十惡。乃說五戒十善。並四十二章經)。
辯曰。夫麒麟斗而日月虧。鯨鯢死而彗星現。銅山崩而洛鐘應。葭灰缺而月暈殘。蓋感應之道交。故機教之相扣。人心渴仰法雨芳菲。沃彼情塵開他矇昧。故孔子曰。不憤不啟。不悱不發。此明待問而說也。況乎聖人設教權變多方。豈使他人起怒自授焚溺。全無㥏[怡-臺+墨]。強與他言。豈知虛往實歸之道哉剜刻字樣巧合經名。既坐火焰上說金光明經。坐蓮華上說蓮花經。則道德二篇坐于道路而說。洞玄三部元在水洞
【現代漢語翻譯】 現代漢語譯本：
患（憂患）。怎麼能昇天，腳踏霧氣，駕著仙鶴，乘著雲彩？想要效仿釋迦牟尼，把別人的成就當作自己的。還說佈施就能獲得大福報，持戒就能感得昇天。你尚且不明白這些道理，怎麼能為天人說法？欲界本來只有六天，你卻胡說有九天。初禪天都是男子，你卻說是玉女。你編造虛假，闡述謬論，巧言令色，花樣百出。況且初禪以上的天人，以禪悅為食，在禪定中產生喜樂，捨棄雜念，達到清凈，哪裡需要瓊漿玉液、精美食物呢？你簡直認為天上和人間一樣，羨慕酒肉的腥膻，爭奪魚蝦的腐臭。這就像貓頭鷹喜歡腐爛的老鼠，卻和鳳凰一樣進餐。道聽途說，不真實。請停止你的臆測之說。偏遠的地方多有怪事，片面的學說多有詭辯，這話真是可信啊。
偷佛經，偽造教義（第三十化說：胡王看到太上老君的徒眾很多，懷疑是鬼怪，於是堆積柴火焚燒他們。火勢沖天，老君放出自身光明，在火焰中為胡王宣說《金光明經》。胡王更加憤怒，把老君放入大鍋中煮了三天。老君在鍋里的湯中，涌出蓮花，老君坐在蓮花上，宣說《涅槃經》。又說：老君讓尹喜作為佛陀，與胡王為師，懺悔三業、六根、五逆、十惡，於是宣說五戒、十善，以及《四十二章經》）。
辯駁說：麒麟相鬥，日月就會虧損；鯨魚死亡，彗星就會出現；銅山崩塌，洛陽的鐘就會鳴響；葭灰減少，月亮的光暈就會殘缺。這是因為感應的道理相互交織，所以教化的時機相互扣合。人心渴望，佛法就像甘霖一樣芬芳，滋潤他們的情慾塵垢，開啟他們的矇昧無知。所以孔子說：『不到他努力想弄明白但仍然想不透的時候，不去開導他；不到他想說卻說不出來的時候，不去啓發他。』這說明要等待別人提問才去解說。況且聖人設教，權宜應變，方法很多，怎麼會使他人產生憤怒，自己遭受焚燒和溺水，完全沒有一點顧忌，還要勉強與他人交談呢？難道不知道虛心前往，才能獲得實際收穫的道理嗎？（他們）挖空心思，刻意附會，使（他們的）字樣巧合（佛教）經名，既然坐在火焰上宣說《金光明經》，坐在蓮花上宣說《蓮花經》，那麼《道德經》二篇，豈不是要坐在道路上宣說？《洞玄三部》，原本就在水洞之中。 English version:
Suffering. How can one ascend to heaven, treading on mist, riding cranes, and mounting clouds? Wanting to imitate Shakyamuni, taking others' achievements as one's own. And saying that giving alms brings great blessings, and upholding precepts leads to rebirth in heaven. You still don't understand these principles, how can you preach the Dharma to the devas? The desire realm originally has only six heavens, yet you falsely claim there are nine. The first dhyana heaven is purely male, yet you say there are jade maidens. You fabricate falsehoods, expound fallacies, use clever words and myriad tricks. Moreover, beings above the first dhyana heaven take the joy of dhyana as food, generating joy and happiness in samadhi, abandoning distractions, and attaining purity. What need do they have for fine wine and delicacies? You simply think heaven is the same as the human realm, envying the stench of wine and meat, and fighting over the foul odor of fish and shrimp. This is like an owl delighting in a rotten rat, yet dining like a phoenix. Hearing rumors and not knowing the truth. Please stop your speculative talk. Remote villages have many strange things, and biased learning has many sophistries. These words are indeed believable.
Stealing Buddhist scriptures and fabricating doctrines (The thirtieth transformation says: The barbarian king saw that Laozi's followers were numerous and suspected they were ghosts, so he piled up firewood and burned them. The fire soared to the sky, and Laozi emitted light from his body, preaching the Golden Light Sutra to the barbarian king in the flames. The barbarian king was even more angry and put Laozi in a large cauldron and boiled him for three days. In the soup in the cauldron, lotuses emerged, and Laozi sat on the lotuses, preaching the Nirvana Sutra. It also says: Laozi made Yin Xi a Buddha and a teacher to the barbarian king, to repent of the three karmas, six roots, five rebellious acts, and ten evil deeds, and then preached the five precepts, ten good deeds, and the Forty-Two Chapter Sutra).
Rebuttal: When qilin fight, the sun and moon will be eclipsed; when whales die, comets will appear; when Copper Mountain collapses, the bells of Luoyang will ring; when the ashes of reeds decrease, the halo of the moon will wane. This is because the principles of cause and effect intertwine, so the opportunities for teaching coincide. People's hearts yearn, and the Dharma is like fragrant rain, nourishing their emotional defilements and opening their ignorance. Therefore, Confucius said, 'I do not enlighten those who are not eager to learn, nor do I help those who are not anxious to express themselves.' This shows that one should wait for others to ask before explaining. Moreover, the sages establish teachings with expedient means and various methods. How could they cause others to become angry and subject themselves to burning and drowning, without any consideration, and still force themselves to talk to others? Do they not know the principle of going with humility and returning with substance? (They) rack their brains and deliberately contrive to make (their) words coincide with (Buddhist) sutra names. Since they preach the Golden Light Sutra while sitting in flames, and the Lotus Sutra while sitting on lotuses, then wouldn't the two chapters of the Tao Te Ching have to be preached while sitting on the road? The Three Sections of Dongxuan were originally in the Water Cave.
【English Translation】 English version:
Suffering. How can one ascend to heaven, treading on mist, riding cranes, and mounting clouds? Wanting to imitate Shakyamuni (the Buddha), taking others' achievements as one's own. And saying that giving alms brings great blessings, and upholding precepts leads to rebirth in heaven. You still don't understand these principles, how can you preach the Dharma to the devas? The desire realm originally has only six heavens, yet you falsely claim there are nine. The first dhyana heaven is purely male, yet you say there are jade maidens. You fabricate falsehoods, expound fallacies, use clever words and myriad tricks. Moreover, beings above the first dhyana heaven take the joy of dhyana as food, generating joy and happiness in samadhi, abandoning distractions, and attaining purity. What need do they have for fine wine and delicacies? You simply think heaven is the same as the human realm, envying the stench of wine and meat, and fighting over the foul odor of fish and shrimp. This is like an owl delighting in a rotten rat, yet dining like a phoenix. Hearing rumors and not knowing the truth. Please stop your speculative talk. Remote villages have many strange things, and biased learning has many sophistries. These words are indeed believable.
Stealing Buddhist scriptures and fabricating doctrines (The thirtieth transformation says: The barbarian king saw that Laozi's (founder of Taoism) followers were numerous and suspected they were ghosts, so he piled up firewood and burned them. The fire soared to the sky, and Laozi emitted light from his body, preaching the Golden Light Sutra to the barbarian king in the flames. The barbarian king was even more angry and put Laozi in a large cauldron and boiled him for three days. In the soup in the cauldron, lotuses emerged, and Laozi sat on the lotuses, preaching the Nirvana Sutra. It also says: Laozi made Yin Xi a Buddha and a teacher to the barbarian king, to repent of the three karmas, six roots, five rebellious acts, and ten evil deeds, and then preached the five precepts, ten good deeds, and the Forty-Two Chapter Sutra).
Rebuttal: When qilin (mythical Chinese creature) fight, the sun and moon will be eclipsed; when whales die, comets will appear; when Copper Mountain collapses, the bells of Luoyang will ring; when the ashes of reeds decrease, the halo of the moon will wane. This is because the principles of cause and effect intertwine, so the opportunities for teaching coincide. People's hearts yearn, and the Dharma is like fragrant rain, nourishing their emotional defilements and opening their ignorance. Therefore, Confucius said, 'I do not enlighten those who are not eager to learn, nor do I help those who are not anxious to express themselves.' This shows that one should wait for others to ask before explaining. Moreover, the sages establish teachings with expedient means and various methods. How could they cause others to become angry and subject themselves to burning and drowning, without any consideration, and still force themselves to talk to others? Do they not know the principle of going with humility and returning with substance? (They) rack their brains and deliberately contrive to make (their) words coincide with (Buddhist) sutra names. Since they preach the Golden Light Sutra while sitting in flames, and the Lotus Sutra while sitting on lotuses, then wouldn't the two chapters of the Tao Te Ching have to be preached while sitting on the road? The Three Sections of Dongxuan were originally in the Water Cave.
而談。此既不然。彼云何爾。且金光明性相通顯。法華經破權歸實。涅槃經明佛性真常。四十二章群經集出。不窮根蒂盜聽妄談。唯口起羞出何容易。難惑上智只誑下愚。又上經既是老子所陳。道士應宜依而學。佛何乃合氣為道。專諷靈寶。試問三經文明何義。道藏既不收攝。道士又不通明。偷大聖之至詮。為老君之極唱。正符涅槃盜牛之喻。又同瞽者誤入金穴。雖得其寶未知何用。又曰。懺悔三業至年月齋法。若如是者。道士應通。且問懺悔是何語言。今此懺悔。為事懺耶。為理懺耶。約功德門而滅罪邪。約逆生死心而滅罪耶能懺之心宜有幾種。所懺之罪何處安排。懺悔二字由尚罕知。則三業六根五逆十惡。戒善之軌年月齋名。決不曉達。若是老子所說。道士應合備。知既然一字不通。顯知偷佛妄說。此同竊賊人物被主認著。猶不招承。更生拒辯。焚經火板方乃慚惶。君子悔前不至如此。
老君結氣成字偽(第八化云。聖紀經云。太上老君。昔于龍漢之年。從元始天尊。于中央大福堂國。說靈寶十部妙經。出法度人。又于東極大浮𪏭國。出法度人。以紫筆書于空青之林。又于南極禪離界。以火煉真文瑩發字形。又于西極衛羅世界。北極郁單國。皆出法度人。老君以五方真氣之精。結成寶字。大方一丈。八角垂
【現代漢語翻譯】 現代漢語譯本：像這樣胡亂談論。這種情況是不對的。他們怎麼能這樣做呢？金光明經的體性和現象都顯明，法華經破除權宜之說而歸於真實，涅槃經闡明佛性是真常的，四十二章經是從各部經典中彙集出來的。不探究根源，偷偷聽來就妄加談論，從口中說出這些話真是令人羞愧，怎麼能輕易說出口呢？這隻能迷惑那些沒有智慧的人，欺騙愚笨的人。而且，這些經典既然是老子所說的，道士就應該依據這些經典來學習。佛家怎麼能與道家合流，專門諷誦靈寶經呢？請問這三部經文闡明了什麼意義？道藏既然沒有收錄，道士又不通曉明白，盜用大聖的至理名言，作為老君的最高唱誦，這正好符合涅槃經中盜牛的比喻。又如同盲人誤入金礦，雖然得到了寶物，卻不知道有什麼用。又說，懺悔三業要到某年某月進行齋戒。如果真是這樣，道士就應該通曉。請問懺悔是什麼語言？現在所說的懺悔，是事相上的懺悔呢，還是理體上的懺悔呢？是通過功德之門來滅罪呢，還是通過逆轉生死之心來滅罪呢？能懺悔的心應該有幾種？所懺悔的罪又該如何安置？連懺悔這兩個字尚且很少知道，那麼三業、六根、五逆、十惡、戒善的規範、年月齋戒的名稱，就更不可能曉得了。如果是老子所說，道士就應該全部知曉。既然連一個字都不通曉，就明顯是偷學佛法，胡說八道。這就像小偷偷了東西被主人認出來，還不承認，反而狡辯。等到焚燒經書、火燒木板的時候，才感到慚愧。君子在悔過之前不會到這種地步。
老君用氣結成文字是虛假的（第八化說：《聖紀經》說，太上老君，過去在龍漢年間，從元始天尊那裡，在中央大福堂國，說了靈寶十部妙經，用來救度世人。又在東極大浮𪏭國，用紫筆在空青之林寫下經文。又在南極禪離界，用火煉真文，使文字顯現。又在西極衛羅世界、北極郁單國，都說法度人。老君用五方真氣之精，結成寶字，大方一丈，八角垂芒。）
【English Translation】 English version: To speak so carelessly. This is not right. How can they do this? The nature and phenomena of the Suvarnaprabhasa Sutra (Golden Light Sutra) are both manifest, the Lotus Sutra refutes expedient teachings and returns to the truth, the Nirvana Sutra elucidates that the Buddha-nature is true and eternal, and the Sutra of Forty-Two Chapters is a collection from various scriptures. Without investigating the roots, they eavesdrop and speak recklessly. To utter such words is truly shameful; how can they be easily spoken? This can only deceive those without wisdom and fool the ignorant. Moreover, since these scriptures are said to be spoken by Laozi (founder of Taoism), Taoists should study them accordingly. How can Buddhism merge with Taoism and exclusively chant the Lingbao scriptures? May I ask what meaning these three scriptures elucidate? Since the Taoist canon does not include them, and Taoists do not understand them, they steal the profound words of the Great Sage (Buddha) and use them as the highest chants of Laozi. This perfectly matches the analogy of stealing a cow in the Nirvana Sutra. It is also like a blind person mistakenly entering a gold mine, who, although obtaining treasure, does not know what it is for. Furthermore, they say that repentance of the three karmas requires fasting in a certain year and month. If this is the case, Taoists should understand it. May I ask, what language is repentance? Is the repentance spoken of now a repentance of phenomena or a repentance of principle? Is it to extinguish sins through the gate of merit or to extinguish sins through reversing the mind of birth and death? How many kinds of minds should there be for repentance? Where should the sins to be repented be placed? Since even the two words 'repentance' are rarely known, then the three karmas, six roots, five rebellious acts, ten evil deeds, the rules of precepts and goodness, and the names of yearly and monthly fasts will certainly not be understood. If it were spoken by Laozi, Taoists should know all of it. Since they do not understand even a single word, it is clear that they are stealing Buddhist teachings and speaking nonsense. This is like a thief stealing something and being recognized by the owner, yet still not admitting it, but instead arguing. Only when the scriptures are burned and the wooden tablets are set on fire do they feel ashamed. A gentleman would not go to such lengths before repenting.
The formation of words by Laozi using qi (vital energy) is false (The eighth transformation says: The Shengji Jing says, 'In the past, during the Longhan era, Taishang Laojun (Lord Lao), from Yuanshi Tianzun (the Primordial Celestial Lord), in the Central Great Blessing Hall Country, spoke the Lingbao Ten-Part Wonderful Scriptures to save the world. Also, in the Eastern Great Fuyu Country, he wrote the scriptures with a purple brush in the Kongqing Forest. Also, in the Southern Chanli Realm, he refined the true texts with fire, causing the words to appear. Also, in the Western Weiluo World and the Northern Yudan Country, he all spoke the Dharma to save people. Laozi used the essence of the true qi of the five directions to form precious words, one zhang (approx. 10 feet) square, with eight-cornered hanging rays.')
芒。為云篆之形。飛鳥之狀。以立文章。又云。墳典自我而出。經籍自我而生也)。
辯曰。夫子字之聿興爰從上古。伏羲氏之王天下也。始畫八卦。造書契以代結繩之政。由是文藉生焉。故有青丘紫府三皇刻石之文。綠檢黃繩六甲靈蜚之字。後有蒼頡。因而增制。大篆起于史籀。小篆興于李斯。飛白創于蔡邕。隸書變于程邈。秦書八體漢字六形。瘦金堆金。垂云垂露。蔡葉龍爪顏體坡書。皆循古以增成。近代而改制。豈假真氣而結。何關老子傳來。掩竊他能炫賣己德。放舒白眼不恥清流。上云。龍漢起于初氣。何有老子而生。既言紫筆書林。乃在蒙恬之後。牽今引古。欺我賢人。孔安國云。伏羲神農黃帝之書。謂之三墳。言大道也。少昊顓頊高辛唐虞之書謂之五典。言常道也。易則三聖方定詩則群英之言。春秋孔子所修。禮則周公所定。爾雅周公所纂。國語丘明所述。劉熙釋名。許慎說字。埤蒼廣雅。桂苑珠叢。顧野王之玉篇。陸法言之切韻。各有源系。非干老聃而言墳典自我而出經籍自我而主。荒唐謬談侮弄明哲亦猶相如上林說。盧橘夏熟。楊雄甘泉賦。玉樹冬菁。聽其言則洋洋美耳。究其事則杳杳空傳。矧乎國名虛設。妄采他書。大福堂。改大堂而取名。東浮黎。彷扶桑而立號。南禪黎。革重黎而標字。
西衛羅。竊于迦維羅衛。北方全收郁單越名。十洲所不收。神異所不攝。地理無所紀。括地絕形名。空闡五車了無一實。偷鈴掩耳斯之謂與。
佛祖歷代通載卷第二十一 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第二十二
嘉興路大中祥符禪寺住持華亭念常集
周文王時為柱下史偽第九(第十九化云。周文王時老君為變邑子。時帝紂荒虐天下塗炭。乃乘飛飆之輪。風伯前驅。彭祖驂乘。降坡山之陽。西伯揖之拜為守藏吏。武王克商。遷為柱下史。作赤精經。教文王以仁義之道。作璇璣經。以授周公。成王康王之代。世為性下史。昭王時。有黑氣之祥。老君以八天隱文授昭王王。不用后成膠舟之難)辨曰。蓋聞九頭五龍之紀。重瞳四乳之書。金秦火漢之文。黃魏白晉之典。不聞文王師于老子。璇璣訓于周公。但云文王師于太公。武王師于姬旦。群書具載。先儒盛談。何乃違戾百家別張毛目。蓬心瞽唱睞目生靈。夫欲聖人者。宜務其實。無稽之談自招世誚。案史記別傳。老子生於定王之世。與孔子相接。何乃妄為西伯之時乎。既是聖人。見紂荒淫宜盡力規諫匡其不逮。而乃高乘飛輪棄而遠遁。為忠臣者。固若是乎。昔日過關。雇徐甲而為御乘薄軬之車今則乘飛
【現代漢語翻譯】 現代漢語譯本：西衛羅（Xi Weiluo，音譯，具體含義不詳）。從迦維羅衛（Kapilavastu，釋迦牟尼佛的故鄉）偷竊。北方完全接收了郁單越（Uttarakuru，佛教傳說中的北方勝地）的名字。十洲（Ten Continents，道教中的十個仙境）不包括它。神異的力量無法觸及它。地理志中沒有記載。超越了地理的形狀和名稱。空洞地闡述五車（Five Chariots，指古代典籍），卻沒有一點真實的內容。這不就是掩耳盜鈴嗎？
佛祖歷代通載卷第二十一 大正藏第 49 冊 No. 2036 佛祖歷代通載
佛祖歷代通載卷第二十二
嘉興路大中祥符禪寺住持華亭念常集
周文王時為柱下史偽第九（第十九化云：周文王時，老君為變邑子。當時帝紂荒淫暴虐，天下百姓如處水深火熱之中。於是乘坐飛飆之輪，風伯在前開路，彭祖陪同乘坐，降臨在坡山的南面。西伯（周文王）迎接他，拜他為守藏吏。武王攻克商朝後，老君被遷為柱下史。他創作了《赤精經》，教導文王以仁義之道；創作了《璇璣經》，傳授給周公。成王、康王時代，世代擔任性下史。昭王時期，出現了黑氣的祥兆，老君將八天隱文傳授給昭王，昭王沒有采用，後來遭遇了膠舟之難）。辨曰：我聽說過九頭五龍的記載，重瞳四乳的說法，金秦火漢的文字，黃魏白晉的典故。沒聽說過文王以老子為師，璇璣經是教導周公的。只聽說文王以太公為師，武王以姬旦為師。各種書籍都有記載，先前的儒者也廣泛談論。為什麼違背眾多說法，另外列出條目？蓬草一樣的心，瞎子一樣地歌唱，斜眼看東西一樣地對待生靈。想要傚法聖人的人，應該致力於實際，沒有根據的言論只會招來世人的嘲笑。根據《史記別傳》記載，老子生於定王時代，與孔子同時代。為什麼胡說是西伯時代的事情呢？既然是聖人，看到紂王荒淫暴虐，應該盡力規勸，匡正他的不足。卻高高地乘坐飛輪，拋棄國家遠遠逃遁。作為忠臣，本來就應該這樣做嗎？過去過關時，僱傭徐甲作為車伕，乘坐簡陋的車子，現在卻乘坐飛
【English Translation】 English version: Xi Weiluo (transliteration, specific meaning unknown). Stolen from Kapilavastu (the birthplace of Shakyamuni Buddha). The north completely receives the name Uttarakuru (a northern paradise in Buddhist legends). The Ten Continents (ten paradises in Taoism) do not include it. Supernatural powers cannot grasp it. There is no record of it in geography. It transcends geographical shapes and names. It emptily expounds the Five Chariots (referring to ancient classics), but there is not a single truth in it. Isn't this just like covering one's ears while stealing a bell?
A Comprehensive Record of Buddhas and Patriarchs Through the Ages, Volume 21 Taisho Tripitaka, Volume 49, No. 2036, A Comprehensive Record of Buddhas and Patriarchs Through the Ages
A Comprehensive Record of Buddhas and Patriarchs Through the Ages, Volume 22
Collected by Nianchang of Huating, Abbot of Dazhong Xiangfu Zen Temple in Jiaxing Road
The ninth false claim that he was the scribe under the pillar during the time of King Wen of Zhou (The nineteenth transformation says: During the time of King Wen of Zhou, Laozi was a transformed villager. At that time, Emperor Zhou was tyrannical and the people were suffering. Therefore, he rode the wheel of flying whirlwinds, with the Wind God leading the way and Pengzu accompanying him, descending on the south side of Po Mountain. The Duke of the West (King Wen of Zhou) greeted him and appointed him as the keeper of the archives. After King Wu conquered the Shang Dynasty, Laozi was promoted to the scribe under the pillar. He created the 'Red Essence Scripture', teaching King Wen the way of benevolence and righteousness; he created the 'Xuanji Scripture', teaching it to the Duke of Zhou. During the reigns of King Cheng and King Kang, he served as the scribe under the pillar for generations. During the reign of King Zhao, there was an ominous sign of black air. Laozi gave the Eight Hidden Writings of Heaven to King Zhao, but King Zhao did not use them, and later encountered the disaster of the glued boat). Discerningly says: I have heard of the records of the nine-headed dragon and the five dragons, the saying of double pupils and four breasts, the writings of the Golden Qin and the Fire Han, and the stories of the Yellow Wei and the White Jin. I have not heard that King Wen took Laozi as his teacher, or that the Xuanji Scripture was taught to the Duke of Zhou. I have only heard that King Wen took Taigong as his teacher, and King Wu took Ji Dan as his teacher. Various books record this, and previous scholars have widely discussed it. Why violate numerous sayings and list separate items? A heart like weeds, singing like a blind man, treating living beings like squinting eyes. Those who want to emulate sages should devote themselves to reality; unfounded words will only invite ridicule from the world. According to the 'Separate Biography' in the 'Records of the Grand Historian', Laozi was born in the era of King Ding and was contemporary with Confucius. Why falsely claim that it was during the time of the Duke of the West? Since he was a sage, seeing King Zhou's tyranny, he should have tried his best to advise him and correct his shortcomings. Instead, he rode high on the wheel of flying whirlwinds, abandoning the country and fleeing far away. Is this how a loyal minister should act? In the past, when passing through the pass, he hired Xu Jia as a driver and rode in a simple cart, but now he rides on flying
飆輪。風伯前驅。彭祖驂乘。何自高之不經乎。況彭祖此時已歿。風伯不肯前驅。文王自公劉以來。世積仁孝。美化行乎江漢。仁慈及於行葦。何待赤精之教哉。周公制禮作樂。代臨天下。設金縢而表誓。制周禮而流規。何用璇璣之教乎。昭王時號明君。史無黑氣之變。妄改白虹之兆。而云黑氣之言。授以隱文。又成孟浪之說。前云。老君為九天教主金闕帝君。建七曜之冠。披九色之帔。乘八景玉輿。駕五色神龍金闕之中坐玉帳之內仙童左奉玉女右陪。萬聖擁隨千靈翊從。老子既有如此高貴之位。而不肯居。返就守藏之職。屈身為臣。侍君之傍立柱之下。晨趨暮拜端笏搢紳。舍喬木之高遷。投幽谷之賤地。翻上倒下以何謬哉。燮邑之號。周書之所不載金闕帝君。爰從道士虛張。有名無實孰肯傳信栽。風求影種電尋根。此之謂與。若以昭王不信故。感膠舡之難者。奏皇求仙親臨海上。凌波涉險冀遇神仙。虛想安期之名。不睹羨門之面。沙丘道死。鮑臭薰人。漢武好仙。身著羽人之衣。口飲天表之露。縱欒大之詭說。信少。君之詐術。而身入茂陵竟無一補。魏太武。任寇謙之說。建靜輪天宮。費竭人勞終感癘疾。用武帝。口服丹藥身服黃衣。熱發晉陽失音而死。唐武宗。師趙歸真餌金丹藥。會昌不滿早致崩亡。近宋上皇。
信林靈素游月宮。誦太極之章佩驅邪之劍而亡國破家身死東韓。此之數君。皆傾誠一志望享千年。而遘患彌留竟無一驗。譏以膠船之難。不亦妄求人過乎。幸人有災。君子不為也。
前後老君降生不同偽第十(第一化云。老子生在五運之前。第二化中。老子生在三氣之中。第六化云。老君姓李。諱弘元曜靈。字光明。以上和七年歲在庚辰九月三日甲子卯。時始育于北玄玉國天岡靈鏡山李谷之間。玄靈聖母既誕之夕。有三日出于東方。九龍吐水月妃散花。日童揚彩。年五歲體道凝真。二十而有金姿玉顏。棄家離親超迎風塵。後感元始下教。授以郁儀太章太洞真經。紫微天帝玉清君。以瓊輿下迎。賜丹璽符書。為上清金闕后聖帝君。掌握十天河海神仙。第十一化云。老君以清濁元年七月一日。托玄神玉精。降太元玉女。千三百年。號無上老子。一號大千法王。第十二化云。老君以清漢元年。寄九天飛玄玉女。八十一年。號高上老子。第十三化云。老君以清漢元年甲午九月九日。降元素玉女。七十三年。號九靈老子。第十化云。老子以殷十八王陽甲庚寅歲建午月。入于玄妙玉女口中。八十一年至武丁九年庚寅歲一月十五日。聖母剖左腋攀李樹而生。生即行九步。步生蓮花。九龍吐水。具七十二相八十一好。左手指天右
【現代漢語翻譯】 現代漢語譯本：信奉林靈素遊歷月宮的說法，誦讀太極的篇章，佩戴驅邪的寶劍，最終導致國家覆滅、家破人亡，自己也死在東韓。這些君王，都傾盡誠心，一心希望能夠享樂千年，卻遭遇禍患，病入膏肓，沒有一個應驗。這就像用膠水粘船一樣困難，去嘲笑他們不也是在妄求別人犯錯嗎？幸災樂禍，君子是不應該做的。
前後出現的老君降生說法各不相同。偽造的第十種說法（第一種變化說，老子生於五運之前；第二種變化說，老子生於三氣之中；第六種變化說，老君姓李，名弘元曜靈，字光明，在和七年庚辰年九月三日甲子卯時，開始在北玄玉國天岡靈鏡山李谷之間孕育。玄靈聖母誕生的夜晚，有三日出現在東方，九龍吐水，月妃散花，日童散發光彩。五歲時，體悟大道，凝結真氣；二十歲時，擁有金色的容貌和玉色的面龐，拋棄家庭，遠離親人，超越世俗的塵埃。後來感應到元始天尊下凡教導，傳授給他《郁儀太章太洞真經》。紫微天帝玉清君乘坐瓊玉之車下凡迎接，賜予他丹璽符書，成為上清金闕后聖帝君，掌管十天河海神仙。第十一種變化說，老君在清濁元年七月一日，寄託于玄神玉精，降生於太元玉女，經過一千三百年，號稱無上老子，又號大千法王。第十二種變化說，老君在清漢元年，寄託於九天飛玄玉女，經過八十一年，號稱高上老子。第十三種變化說，老君在清漢元年甲午九月九日，降生於元素玉女，經過七十三年，號稱九靈老子。第十種變化說，老子在殷朝十八王陽甲庚寅年午月，進入玄妙玉女的口中，經過八十一年，到武丁九年庚寅年一月十五日，聖母剖開左腋，攀著李樹而生。出生后就走了九步，每一步都生出蓮花，九龍吐水，具備七十二相和八十一好。左手指天，右
【English Translation】 English version: Believing in Lin Ling Su's journey to the moon palace, reciting the chapters of Taiji, and wearing the sword of exorcism, ultimately led to the destruction of the country, the ruin of the family, and his own death in Donghan. These rulers, all devoted their sincerity and hoped to enjoy a thousand years, but encountered misfortune and became terminally ill, with none of their hopes realized. This is as difficult as gluing a boat together; isn't it absurd to mock them for seeking others' faults? Rejoicing in others' misfortunes is something a gentleman should not do.
The accounts of Lao Jun's (Lord Lao) birth vary. The fabricated tenth version (the first transformation says Lao Tzu (Lao Jun) was born before the Five Epochs; the second transformation says Lao Tzu was born within the Three Qi; the sixth transformation says Lao Jun's surname is Li, his name is Hongyuan Yaoling, his style name is Guangming, and in the year Hehe seven, Gengchen year, on the third day of the ninth month, Jiazi Mao hour, he began to be conceived between the Tiangang Lingjing Mountain and Li Valley in the Northern Xuan Jade Kingdom. On the night of the Xuanling Holy Mother's birth, three suns appeared in the east, nine dragons spewed water, the moon fairies scattered flowers, and the sun children emitted light. At the age of five, he comprehended the Great Dao and condensed true Qi; at the age of twenty, he possessed a golden appearance and jade-like face, abandoning his family, leaving his relatives, and transcending worldly dust. Later, he sensed the descent of Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning) who taught him the 'Yu Yi Tai Zhang Tai Dong Zhen Jing' (Scripture of the Jade Ritual, Great Chapter, Great Cave of Perfection). The Ziwei Tiandi Yuqing Jun (Jade Purity Lord of the Purple Tenuity Heavenly Emperor) descended in a jade carriage, bestowing upon him danxi (cinnabar seals) and talismans, making him the Later Sage Emperor of the Upper Purity Golden Citadel, in charge of the ten heavens, rivers, seas, gods, and immortals. The eleventh transformation says that Lao Jun, on the first day of the seventh month of the Qingzhuo year, relied on the Xuanshen Jade Essence and descended into the Taiyuan Jade Maiden, after one thousand three hundred years, he was called the Supreme Lao Tzu, also known as the Great Thousand Dharma King. The twelfth transformation says that Lao Jun, in the Qinghan year, relied on the Jiutian Feixuan Jade Maiden, after eighty-one years, he was called the High Supreme Lao Tzu. The thirteenth transformation says that Lao Jun, on the ninth day of the ninth month of the Qinghan year Jiawu, descended into the Yuansu Jade Maiden, after seventy-three years, he was called the Nine Spirits Lao Tzu. The tenth transformation says that Lao Tzu, in the Yin Dynasty, the eighteenth king Yangjia's Gengyin year, in the Wu month, entered the mouth of the Xuanmiao Jade Maiden, after eighty-one years, until the ninth year of Wuding, Gengyin year, on the fifteenth day of the first month, the Holy Mother split open her left armpit and gave birth while clinging to a plum tree. Immediately after birth, he walked nine steps, with lotus flowers blooming at each step, nine dragons spewed water, possessing the seventy-two marks and eighty-one excellences. His left hand pointed to the sky, his right
手指地。曰天上天下唯道獨尊。我當闡揚無上道法。普度一切。又云。李靈飛。得修生之道真。妻天水尹氏于瀨鄉晝寢見太上從天而下。化為玄銖。吞而有娠。八十一年生而皓首。曰老子。生李樹下。苗李為姓)。
辨曰。夫星流貫昴。實標文命之祥。電繞樞星。是顯軒皇之慶。虹流華渚少昊於是膺期。星冠月輪。顓頊以之應瑞。赤龍䁆瞹言旌帝堯。云屯鬱蒸實徴漢祖。此則聖人神異譜牒具詳。未聞老子初生三日共出九步周行。月妃散花日童揚彩之事。且星隕如雨。日有蝕之。春秋書之。以為異事李耳若有徴瑞。孔子何以不記乎。且魯陽揮戈而返日。淮南子有。景公善言。而退熒(劉向新文)貳師拔劍而泉流(前漢書中)耿恭拜井而水出(後漢書中)于有奇相書為美談。老既無文。事必虛唱。倚他大聖取為神奇。夫聖人現相雖有多途。托化誕生事無兩體。世尊百億化身大千世界一時頓顯。化緣事訖便入涅槃老子隨代降生。以何大謬乎。本是李耳妄。改其諱李伯陽而云光明。隱其本名而加美號。史記真文一詞不錄。道書偽說百種妝填。前之兩化。說在太易之前。后之十重。紀在伏羲之後。尋虛摭偽誑惑後人。前說五歲凝真二十入道。后則八十一歲生而皓首。自語矛循。何待他攻。亳州瀨鄉實而不認。北玄玉國虛而
【現代漢語翻譯】 現代漢語譯本： 手指著大地，（老子）說：『天上天下，唯道獨尊（道是宇宙最高的真理）。我應當闡揚無上道法（至高無上的道），普度一切（普遍地拯救所有眾生）。』又說，『李靈飛，得到了修生之道的真諦。他的妻子天水尹氏在瀨鄉白天睡覺時，看見太上老君從天而降，化為玄珠（黑色的珠子）。尹氏吞下玄珠后懷孕，八十一年後生下老子，出生時就滿頭白髮。因為生在李樹下，所以姓李（苗李合起來是李）。』 辨析：星辰如流星般劃過昴星團，實際上是文命（周文王）的祥瑞之兆。閃電環繞樞星，是軒轅黃帝（黃帝）顯現慶賀的象徵。虹光流向華渚，少昊（傳說中的古代帝王）因此應運而生。星辰戴著月亮的光環，顓頊（傳說中的古代帝王）因此應瑞。紅色的龍盤旋飛舞，預示著帝堯（堯）的出現。雲彩聚集升騰，確實是漢高祖（劉邦）興起的徵兆。這些聖人神異的譜牒記載得很詳細，從未聽說老子初生三天就走了九步，環顧四周，或者月妃散花，日童揚彩的事情。而且星辰隕落如雨，太陽發生日食，這些事情《春秋》都記載了，認為是異事。李耳如果真有這些祥瑞，孔子為什麼沒有記載呢？況且魯陽公揮動戈使太陽退回，記載在《淮南子》中。景公善於言辭，熒惑星退去，記載在劉向的《新序》中。貳師將軍拔劍，泉水涌出，記載在《前漢書》中。耿恭拜井，井水涌出，記載在《後漢書》中。這些奇異的相貌都被史書傳為美談。老子既然沒有這些記載，這些事一定是虛構的。是依靠其他大聖人的事蹟來為自己增添神奇色彩。聖人顯現異相雖然有很多途徑，但託生誕生這件事不會有兩種情況。世尊（釋迦牟尼）可以顯現百億化身，在大千世界同時顯現，化緣的事情結束后就進入涅槃。老子如果隨時代降生，這難道不是大謬嗎？本來是李耳，卻妄自更改他的名字為李伯陽，說他是光明。隱瞞他的本名，而加上美好的稱號。史書的真文實錄中一個字都沒有記載，而道教的書籍卻用各種虛假的說法來裝飾。之前的兩次化身，說是發生在太易之前。之後的十重化身，記載在伏羲之後。尋找虛假的，拾取偽造的，以此來誑騙迷惑後人。前面的說法是五歲凝結真氣，二十歲得道，後面的說法卻是八十一歲出生就滿頭白髮。自己說的話前後矛盾，哪裡用得著別人來攻擊呢？亳州的瀨鄉是真實存在的卻不承認，北玄玉國是虛構的卻
【English Translation】 English version: Pointing to the ground, (Laozi) said, 'Above the heavens and below, only the Dao (the ultimate truth of the universe) is supreme. I shall expound the supreme Dao Dharma (the highest and unsurpassed Dao), and universally save all (universally liberate all sentient beings).' It is also said, 'Li Lingfei obtained the true essence of the Dao of cultivating life. His wife, Lady Yin of Tianshui, saw Taishang Laojun (Lord Lao) descending from the sky and transforming into a black pearl (xuanzhu) while sleeping during the day in Laixiang. Lady Yin became pregnant after swallowing the black pearl, and after eighty-one years, she gave birth to Laozi, who was born with white hair. Because he was born under a plum tree (li shu), he was named Li (the combination of 苗 and 李 forms the character 李).' Analysis: The stars streaking across the Pleiades constellation were actually an auspicious omen for Wenming (King Wen of Zhou). Lightning encircling the Pivot Star was a manifestation of celebration for Xuanyuan Huangdi (the Yellow Emperor). A rainbow flowing towards Huazhu indicated that Shao Hao (a legendary ancient emperor) was destined to emerge. Stars wearing the halo of the moon indicated that Zhuanxu (a legendary ancient emperor) was responding to auspicious signs. A red dragon coiling and flying foretold the appearance of Emperor Yao (Yao). Clouds gathering and rising were indeed a sign of the rise of Emperor Gaozu of Han (Liu Bang). These records of the miraculous lineages of sages are detailed. It has never been heard that Laozi took nine steps and looked around on the third day after his birth, or that the Moon Fairy scattered flowers and the Sun Child displayed colors. Moreover, meteors falling like rain and solar eclipses are recorded in the 'Spring and Autumn Annals' as extraordinary events. If Li Er truly had these auspicious signs, why didn't Confucius record them? Furthermore, the Duke of Luyang waving his spear to make the sun retreat is recorded in the 'Huainanzi'. Duke Jing's skillful words caused the planet Mars to retreat, as recorded in Liu Xiang's 'New Preface'. General Ershi drawing his sword caused a spring to gush forth, as recorded in the 'Book of the Former Han'. Geng Gong bowing to a well caused water to emerge, as recorded in the 'Book of the Later Han'. These extraordinary appearances are all praised in historical records. Since Laozi has none of these records, these events must be fabricated. They rely on the deeds of other great sages to add to their own mystique. Although there are many ways for sages to manifest extraordinary signs, there are not two ways for incarnation and birth. The World-Honored One (Shakyamuni Buddha) can manifest hundreds of billions of incarnations, appearing simultaneously in the great thousand worlds, and enters Nirvana after the affairs of transformation are completed. If Laozi is born in every age, wouldn't that be a great fallacy? Originally Li Er, he presumptuously changed his name to Li Boyang, claiming that he was light. He concealed his original name and added beautiful titles. Not a single word is recorded in the true records of historical texts, while Daoist books use all kinds of false statements to embellish. The previous two incarnations are said to have occurred before Taiyi (the Great Change). The subsequent ten incarnations are recorded after Fuxi. They seek out the false and pick up the fabricated, using them to deceive and mislead later generations. The former statement is that he condensed true qi at the age of five and attained the Dao at the age of twenty, while the latter statement is that he was born with white hair at the age of eighty-one. His own words contradict each other, so why would he need others to attack him? Laixiang in Bozhou is real but not acknowledged, while the Northern Xuan Jade Kingdom is fictional but
妄傳。聃耳蓬頭。謬說心十二相。野合懷胎。諂云周行九步。采他釋瑞而為老奇。將此薰蕕亂彼蘭芷。北玄玉國。山海之所不紀。天岡李谷。池裡之所匪詳。王儉百家(太尉王儉有百家譜)弗聞玉女之名。何姓氏苑。罕說玄妙之族。案道士賈善翔高道傳序云。伯陽起跡于姬周。既云起跡于姬周。則是老子不在商也。明知陽甲之時。本無李耳。衰周之際。始見老聃(胡曾云。七雄戈戟亂如麻。四海無人得坐家。老氏卻思天竺住。便將徐甲過流沙。斯則週末時人明矣)避亂入秦。死葬槐里。秦佚吊之三號而出斯良證也。何更疑哉。史記本傳。莫知所終。化胡浪語云。過流沙。將如來降誕之禎。合老子過關之氣。汝雖巧會偽說孰憑。案燉煌實錄云。周桓王二十九年。幸閑豫庭。與群臣對論古今。王曰。老聃父何如人也。天水太守索綏對曰。老聃父姓韓名虔字元卑。癃跛下賤胎則無耳。一目不明孤單乞貸。年六十二無妻。與鄰人益壽氏宅上牧豬老婢子曰精敷。野合懷胎。八十一年而生。老子生時皓首。故曰老君。此本實跡蔽而不傳。偷竊他能欲張老聖。家有弊帚享之千金。斯言信與。
三番作佛偽第十一(第三十四化云。老君告胡王曰。使我弟子為佛。汝當師之。即使尹喜變身為佛。與胡人為師。令作桑門授以浮圖之法
。說四十二章經。又云。老君至舍衛國。自化作佛坐七寶座。身長百千萬丈。遍滿虛空。又云老君將欲再整釋教。以周莊王九年。乃于梵天命煩陀王老君弟子。乘月精托陰天竺摩耶夫人胎。至十年四月八日右脅降生。后入雪山修行六年。道成類佛陀眾。號末牟尼。至匡王四年解化。太上命升賈奕天。為善惠仙人)。
辯曰。夫根深果茂。源遠流長。虎嘯風生。龍吟霧起。聖人利見皆有深源。昔植善因今感妙果。我佛世尊三無數劫積行累功。六度無舍而求菩提。棄身命如恒河沙。捐國城如微塵數。莊嚴世界誘掖群生。然後應然燈記。補迦葉位。下生中印托化王宮。七步周行指天地而猶貴。三十二相映日月而爭輝。四王捧足出塵寰。六年行滿而成道。現身百億國土。說法四十九年。播聲教於人天。摧外道于雙樹。化緣事畢卻返無為。應物適時如是示現。何待老子始化尹喜變身。掩他神功矜為己勝。佛生周昭之代。老降定王之朝。世隔一十七帝。年經三百餘祀。化已滿於天下。教已滿於龍宮。家仰仁慈之風。國遵釋氏之范。豈假李耳重整煩陀再現。援前著后諂誑庸愚。昔日過關。雇徐甲而為從。奚有天人侍衛乎。乘鹿柴車。何有七寶之座乎。廣顙聃耳。焉有萬丈之身乎。狡佞不經欺賢誷聖。鯤化為鵬。蓋緣自變。蛇蛻
【現代漢語翻譯】 現代漢語譯本： 《四十二章經》中說，老君（指老子，道教創始人）到達舍衛國（古印度王國名），自己變化成佛，坐在七寶座上，身長百千萬丈，遍滿虛空。又說老君將要再次整頓釋教（佛教），在周莊王九年，于梵天（佛教中的天界）命令煩陀王（身份不明，疑為老君弟子）乘坐月亮的精華，投胎到天竺（印度的古稱）摩耶夫人（釋迦牟尼的生母）的胎中，到十年四月八日從右脅降生。後來進入雪山修行六年，道成類似於佛陀的眾生，號為末牟尼（身份不明）。到周匡王四年解化（指去世），太上（指老子）命令他升到賈奕天（道教中的天界），成為善惠仙人。
辯駁說：樹根深則果實茂盛，水源遠則流長。虎嘯則生風，龍吟則起霧。聖人顯現都是有深刻根源的。過去種下善因，今天才能感得妙果。我佛世尊（釋迦牟尼佛）經歷了無數劫的修行積累功德，以六度（佈施、持戒、忍辱、精進、禪定、智慧）而無所吝惜地追求菩提（覺悟）。捨棄身命如恒河沙數，捐出國城如微塵數。莊嚴世界，引導眾生。然後應驗瞭然燈佛（過去佛）的授記，補了迦葉佛（過去七佛之一）的位置。下生到中印度，託生于王宮。七步走遍四方，指著天地說唯我獨尊。三十二相（佛的三十二種殊勝相貌）輝映日月。四大天王捧著他的雙足走出塵世。六年苦行圓滿而成道。現身百億國土，說法四十九年。將佛法傳播於人天，摧毀外道于雙樹（釋迦牟尼涅槃之處）。教化因緣完畢，便返回無為之境。應物適時，如此示現。何必等待老子先變化尹喜（道教人物）才變身，掩蓋佛的神功，自誇為自己的勝利呢？佛出生在周昭王時代，老子降生在周定王時期。時代相隔十七位帝王，時間經過三百多年。佛的教化已經遍滿天下，教義已經傳遍龍宮。家家仰慕仁慈的風範，國家遵從釋迦牟尼的教義。哪裡需要李耳（老子）重新整頓，煩陀再次顯現呢？援引前事，附會後事，諂媚欺騙愚笨的人。從前過函谷關，僱傭徐甲（老子的僕人）作為隨從，哪裡有天人侍衛呢？乘坐鹿車，哪裡有七寶之座呢？寬額頭，大耳朵，哪裡有萬丈之身呢？狡猾虛妄，欺騙賢人，欺誑聖人。鯤鵬變化，是因為自身的變化。蛇蛻皮
【English Translation】 English version: The Sutra of Forty-Two Chapters says: Laozi (the founder of Taoism) arrived at Shravasti (an ancient Indian kingdom), transformed himself into a Buddha, and sat on a seven-jeweled throne. His body was hundreds of thousands of zhang (a unit of length) tall, filling the void. It also says that Laozi was about to reorganize the Shakya teaching (Buddhism). In the ninth year of King Zhuang of Zhou, he ordered Fan Tuo Wang (identity unknown, suspected to be a disciple of Laozi) in Brahma Heaven (a heavenly realm in Buddhism) to ride the essence of the moon and be conceived in the womb of Queen Maya (the mother of Shakyamuni) in Tianzhu (ancient name of India). On the eighth day of the fourth month of the tenth year, he was born from her right side. Later, he entered the Snow Mountains to practice for six years, and his Tao became similar to the Buddhas. He was called Mo Muni (identity unknown). In the fourth year of King Kuang of Zhou, he dissolved (referring to death). The Supreme Lord (referring to Laozi) ordered him to ascend to Jia Yi Heaven (a heavenly realm in Taoism) and become the Benevolent and Wise Immortal.
The rebuttal says: If the roots are deep, the fruits will be abundant; if the source is far, the stream will be long. When a tiger roars, wind arises; when a dragon chants, mist rises. The appearance of sages all has deep roots. Planting good causes in the past, one can feel wonderful fruits today. Our Buddha, the World-Honored One (Shakyamuni Buddha), accumulated merits and virtues through countless kalpas (eons), and sought Bodhi (enlightenment) with the six paramitas (generosity, morality, patience, diligence, concentration, wisdom) without being stingy. He abandoned his life as numerous as the sands of the Ganges River, and donated countries and cities as numerous as dust particles. He adorned the world and guided sentient beings. Then he verified the prediction of Dipamkara Buddha (a past Buddha) and filled the position of Kashyapa Buddha (one of the seven past Buddhas). He was born in Central India and incarnated in the royal palace. He walked seven steps in all directions, pointing to heaven and earth and saying that he alone is honored. The thirty-two marks (the Buddha's thirty-two auspicious marks) reflected the sun and moon and competed for glory. The Four Heavenly Kings held his feet and brought him out of the mortal world. After six years of ascetic practice, he attained enlightenment. He appeared in hundreds of millions of lands and preached the Dharma for forty-nine years. He spread the teachings to humans and gods and destroyed the heretics at the twin trees (where Shakyamuni entered Nirvana). When the karmic conditions for teaching were completed, he returned to the state of non-action. Responding to things and adapting to the times, he manifested in this way. Why wait for Laozi to transform Yin Xi (a Taoist figure) before transforming himself, covering up the Buddha's divine power and boasting of his own victory? The Buddha was born in the era of King Zhao of Zhou, and Laozi was born in the era of King Ding of Zhou. The times were separated by seventeen emperors, and the time passed for more than three hundred years. The Buddha's teachings have spread all over the world, and the teachings have spread throughout the dragon palace. Every family admires the style of benevolence and kindness, and the country follows the teachings of Shakyamuni. Where is the need for Li Er (Laozi) to reorganize again, and Fan Tuo to reappear? Citing past events and attaching them to later events, flattering and deceiving foolish people. In the past, when passing through Hangu Pass, he hired Xu Jia (Laozi's servant) as a follower, where were the heavenly attendants? Riding in a deer cart, where was the seven-jeweled throne? With a broad forehead and large ears, where was the body of ten thousand zhang? Cunning and deceitful, deceiving the wise and deceiving the saints. The Kun transforming into a Peng is due to its own transformation. The snake sheds its skin.
為雉。匪假他功。此皆物理自然。陰陽感召。待時而發。非他使然。老子自是凡人。身為臣子。何能別生神聖更使尹喜作佛。昧自心靈瞎他眼目。悖禮慢聖殃報拔舌。善惠仙人將登八地。遇然燈佛受無生記。此乃世尊往昔之號。既然成佛功成果滿。化緣事畢入于涅槃。遷神常樂之鄉。永入無為之境。豈可作佛事畢更作善惠仙人。將后著前一何錯亂。妄竊不真壞人視聽。夫上天雖樂終是輪迴。不免三災之殃。難逃五衰之苦。聖人超出生死苦樂兩忘。高超三界之津獨步六塵之表。何返歸天上卻入囂塵。雜污我聖人。欺謾我大覺。此同棄天子之尊嚴。慕廝養之賤役。舍華堂之廣廈。悅蔀屋之茅檐。汝欣賈奕之榮。我恥糞土之辱。隋大臣楚國公楊素行經樓觀。見壁間畫像問道士曰。此何圖也。道士對曰。老子化胡成佛圖。素曰。承聞老子化胡。胡人不受。老子變身作佛。胡人方受。是則佛能化胡。道不能化。何言老子化胡也。道士不能加答。善哉楊素之言。此通人之論云。若胡人不先知有佛。詎肯受佛之化乎。以此考之。則印土先有佛矣。而言尹喜作佛老子始變。何欺吾門之深。乎(樓觀尹喜故宅在開之南。今道士居之仍在)。
冒名僭聖偽十二(第四十八化云。商太宰問夫子曰。夫子聖人歟。孔子對曰。聖則丘何敢焉
【現代漢語翻譯】 現代漢語譯本： 雉雞之所以是雉雞，並非藉助其他外力，這都是自然規律，陰陽交感，等待時機而發生，不是由其他力量促成的。老子不過是個凡人，身為臣子，怎麼可能另外創造出神聖，更讓尹喜成為佛呢？這是矇蔽自己的心靈，瞎別人的眼睛。違背禮儀，怠慢聖人，會遭受拔舌的報應。善慧仙人將要登上八地菩薩的果位，遇到燃燈佛時得到了無生法忍的授記。這正是世尊（釋迦牟尼佛）往昔的名號。既然已經成佛，功德圓滿，教化眾生的因緣完畢，就應當進入涅槃，遷往常樂的境界，永遠進入無為的境界。怎麼可能成佛之後又變成善慧仙人呢？這是把後面的事放到前面，多麼錯亂啊！這是虛妄地竊取不真實的東西，敗壞人們的視聽。那天界雖然快樂，但終究還是輪迴，免不了三災的災禍，難以逃脫五衰的痛苦。聖人超越生死，苦樂兩忘，高超於三界之外，獨步於六塵之上，怎麼會返回天上，又進入喧囂的塵世呢？這是玷污我的聖人，欺騙我的大覺悟者。這如同拋棄天子的尊嚴，羨慕奴僕的卑賤勞役；捨棄華麗堂皇的廣廈，喜歡簡陋茅草屋的屋檐。你欣羨賈奕的榮華，我卻以糞土般的屈辱為恥。隋朝大臣楚國公楊素路過樓觀，看到墻壁上的畫像，問一位道士說：『這是什麼圖？』道士回答說：『這是老子化胡成佛圖。』楊素說：『聽說老子化胡，胡人並不接受；老子變身成佛，胡人才接受。這樣看來，是佛能教化胡人，道不能教化，怎麼說是老子化胡呢？』道士無言以對。楊素的話說得好啊！這是通達事理的人的見解。如果胡人不知道有佛，怎麼會接受佛的教化呢？由此考察，那麼印度先有佛了。而說尹喜造佛，老子才開始變化，這欺騙我們道門也太深了吧！（樓觀尹喜的故宅在開之南，現在道士居住的地方還在那裡。）
冒名頂替聖人，虛假的十二條（第四十八化說：商太宰問孔子說：『先生是聖人嗎？』孔子回答說：『聖人，我怎麼敢當呢？』 English version: The pheasant is a pheasant not by virtue of any other effort; all this is natural physics, the interaction of yin and yang, waiting for the time to arise, not caused by anything else. Laozi was just a mortal, a subject of the ruler, how could he separately create the divine and make Yin Xi become a Buddha? This is obscuring one's own mind and blinding the eyes of others. Violating propriety and disrespecting sages will bring the retribution of having one's tongue pulled out. The Good Wisdom Immortal is about to ascend to the eighth ground (of a Bodhisattva), and received the prediction of non-origination from Dipamkara Buddha (Burning Lamp Buddha). This is precisely the former name of the World Honored One (Sakyamuni Buddha). Since he has already become a Buddha, his merits are complete, and the karmic affinity for teaching beings is finished, he should enter Nirvana, move to the realm of constant bliss, and eternally enter the state of non-action. How could he become the Good Wisdom Immortal after becoming a Buddha? This is putting the later before the former, how confused! This is falsely stealing what is not true, ruining people's sight and hearing. Although the heavens are joyful, they are ultimately still in samsara, unable to avoid the calamities of the three destructions and the suffering of the five decays. Sages transcend birth and death, forgetting both suffering and joy, surpassing the three realms and standing alone above the six dusts. How could they return to the heavens and enter the noisy world? This is defiling my sage and deceiving my great enlightened one. This is like abandoning the dignity of the Son of Heaven and admiring the lowly service of a servant; abandoning the magnificent mansion and delighting in the thatched eaves of a humble hut. You admire the glory of Jia Yi, but I am ashamed of the humiliation like dirt.
Yang Su, the Duke of Chu of the Sui Dynasty, passed by Louguan and saw a painting on the wall. He asked a Taoist priest, 'What is this picture?' The Taoist priest replied, 'This is a picture of Laozi transforming the barbarians into Buddhas.' Yang Su said, 'I heard that when Laozi transformed the barbarians, the barbarians did not accept it; when Laozi transformed into a Buddha, the barbarians accepted it. In that case, it is the Buddha who can transform the barbarians, not the Tao. How can you say that Laozi transformed the barbarians?' The Taoist priest could not answer. Yang Su's words are good! This is the view of a person who understands things. If the barbarians did not already know about the Buddha, how would they accept the Buddha's teachings? From this examination, then there was a Buddha in India first. But to say that Yin Xi created the Buddha and Laozi only began to transform, this deceives our Taoist school too deeply! (Yin Xi's old residence in Louguan is south of Kai, and the place where the Taoist priests live is still there.)'
Falsely claiming to be a sage, the false twelve (The forty-eighth transformation says: The Grand Master of Shang asked Confucius, 'Are you a sage, sir?' Confucius replied, 'A sage? How dare I be?'
【English Translation】 The pheasant is a pheasant not by virtue of any other effort; all this is natural physics, the interaction of yin and yang, waiting for the time to arise, not caused by anything else. Laozi was just a mortal, a subject of the ruler, how could he separately create the divine and make Yin Xi (尹喜) become a Buddha? This is obscuring one's own mind and blinding the eyes of others. Violating propriety and disrespecting sages will bring the retribution of having one's tongue pulled out. The Good Wisdom Immortal is about to ascend to the eighth ground (of a Bodhisattva), and received the prediction of non-origination from Dipamkara Buddha (燃燈佛) (Burning Lamp Buddha). This is precisely the former name of the World Honored One (世尊) (Sakyamuni Buddha). Since he has already become a Buddha, his merits are complete, and the karmic affinity for teaching beings is finished, he should enter Nirvana, move to the realm of constant bliss, and eternally enter the state of non-action. How could he become the Good Wisdom Immortal after becoming a Buddha? This is putting the later before the former, how confused! This is falsely stealing what is not true, ruining people's sight and hearing. Although the heavens are joyful, they are ultimately still in samsara, unable to avoid the calamities of the three destructions and the suffering of the five decays. Sages transcend birth and death, forgetting both suffering and joy, surpassing the three realms and standing alone above the six dusts. How could they return to the heavens and enter the noisy world? This is defiling my sage and deceiving my great enlightened one. This is like abandoning the dignity of the Son of Heaven and admiring the lowly service of a servant; abandoning the magnificent mansion and delighting in the thatched eaves of a humble hut. You admire the glory of Jia Yi, but I am ashamed of the humiliation like dirt.
Yang Su (楊素), the Duke of Chu of the Sui Dynasty, passed by Louguan and saw a painting on the wall. He asked a Taoist priest, 'What is this picture?' The Taoist priest replied, 'This is a picture of Laozi transforming the barbarians into Buddhas.' Yang Su said, 'I heard that when Laozi transformed the barbarians, the barbarians did not accept it; when Laozi transformed into a Buddha, the barbarians accepted it. In that case, it is the Buddha who can transform the barbarians, not the Tao. How can you say that Laozi transformed the barbarians?' The Taoist priest could not answer. Yang Su's words are good! This is the view of a person who understands things. If the barbarians did not already know about the Buddha, how would they accept the Buddha's teachings? From this examination, then there was a Buddha in India first. But to say that Yin Xi (尹喜) created the Buddha and Laozi only began to transform, this deceives our Taoist school too deeply! (Yin Xi's old residence in Louguan is south of Kai, and the place where the Taoist priests live is still there.)'
Falsely claiming to be a sage, the false twelve (The forty-eighth transformation says: The Grand Master of Shang asked Confucius, 'Are you a sage, sir?' Confucius replied, 'A sage? How dare I be?'
。然則丘博學多識者也。太宰曰。三王聖者歟。孔子曰三王善任智勇者。聖則丘不知。太宰曰。五帝聖者歟。孔子曰。五帝善任二義者。聖則丘弗知。太宰曰。三皇聖者歟。孔子曰。三皇善任因時者。聖則丘弗知。太宰大駭曰。然則孰者為聖。孔子動容有問。曰丘聞西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。丘疑其為聖人也。史志經云。孔子在魯。老子在周。以魯望周之洛陽。故在西方。蓋指老子為西方聖人也。孔子問禮之時。先有猶龍之嘆。故此指老子也)。
辯曰。夫自炫自媒。婦女之醜行。不矜不伐。聖人之深能。是以舜美禹功。嘉有勛而弗競。孔稱孟反(孟之反)猶退厚而居薄。由是美譽播於千秋。謙放光輝於四海。上之所引。具見列子仲尼篇中。古今通論。以謂此夫子推佛為西方大聖人之語也(唐琳法師對太宗之表。張丞相作護法論。皆引此文佛西方聖人也)未聞老子在周孔子在魯故指老子為西方聖人。竊名冒聖欺我何多。僭聖人者不仁。言乖理者非智。且道源之祖肇起黃帝。非干老子。老子師容成子演五千文縱然說聖不能趕于軒轅。既三皇五帝孔子不推為聖。返指老子而為聖人。不亦過乎。蓋我世尊功圓萬行果證十身。流光遍於剎塵。分身應于沙界。不可以人
【現代漢語翻譯】 現代漢語譯本：太宰問道：『那麼孔先生您學識淵博，見多識廣。』太宰說：『三王是聖人嗎？』孔子說：『三王善於任用有智慧和勇敢的人，要說是聖人，那我就不知道了。』太宰說：『五帝是聖人嗎？』孔子說：『五帝善於任用懂得仁義的人，要說是聖人，那我也不知道。』太宰說：『三皇是聖人嗎？』孔子說：『三皇善於任用順應時勢的人，要說是聖人，那我也不知道。』太宰非常驚訝地說：『那麼，誰才是聖人呢？』孔子神色莊重地回答說：『我聽說西方有位聖人，他無為而治，天下自然太平；他不用說話，人們自然信任他；他不用教化，人們自然遵循他的行為。他的德行廣大無邊，百姓無法用言語來形容他。我懷疑他就是聖人吧。』（史書上記載說，孔子在魯國，老子在周朝，從魯國遙望周朝的洛陽，方位在西方，所以這裡指的是老子是西方的聖人。孔子向老子請教禮儀的時候，曾經發出『猶如龍一般』的讚歎，所以這裡指的是老子）。
辯駁說：『自我炫耀、自我吹噓，是婦女的醜陋行為；不自誇、不自大，是聖人的高深能力。因此，舜帝讚美禹的功勞，讚賞他有功勛而不爭功；孔子稱讚孟之反（孟之反）能夠退居人後，把好的位置讓給別人。因此，美好的名聲傳遍千秋萬代，謙虛的光輝照耀四海。』以上所引用的內容，都可以在《列子·仲尼篇》中看到。古今通論都認為，這是孔子推崇佛為西方大聖人的話。（唐琳法師給太宗的奏表，張丞相寫的護法論，都引用了這段文字來證明佛是西方的聖人。）從未聽說過因為老子在周朝，孔子在魯國，就指老子為西方聖人的說法。盜用聖人的名義來欺騙我，實在太過分了。冒充聖人是不仁義的，言語不合道理是不明智的。況且，道家的源頭是黃帝開創的，不是老子。老子的老師是容成子，他演說了五千文字，縱然說他是聖人，也不能超過黃帝。既然三皇五帝孔子都不推崇為聖人，反而指老子為聖人，這難道不是太過分了嗎？我們世尊（釋迦摩尼佛）功德圓滿，修行達到極致，證得了十身（佛教中的十種化身），他的光芒照遍了無數的剎土（佛教宇宙觀中的世界），他的分身應化在無數的世界中，不能用凡人的標準來衡量。
【English Translation】 English version: The Grand Master asked: 'So, Master Kong, you are learned and knowledgeable.' The Grand Master said, 'Were the Three Kings sages?' Confucius said, 'The Three Kings were good at employing the wise and brave, but as for whether they were sages, I do not know.' The Grand Master said, 'Were the Five Emperors sages?' Confucius said, 'The Five Emperors were good at employing those who understood benevolence and righteousness, but as for whether they were sages, I do not know.' The Grand Master said, 'Were the Three Sovereigns sages?' Confucius said, 'The Three Sovereigns were good at employing those who adapted to the times, but as for whether they were sages, I do not know.' The Grand Master was greatly astonished and said, 'Then, who is a sage?' Confucius, with a solemn expression, replied, 'I have heard that there is a sage in the West, who governs without action, and the world is naturally at peace; he speaks not, yet people naturally trust him; he does not transform, yet people naturally follow his actions. His virtue is vast and boundless, and the people cannot describe him in words. I suspect that he is a sage.' (Historical records state that Confucius was in Lu, and Laozi was in Zhou. Looking from Lu to Luoyang in Zhou, the direction is west, so this refers to Laozi as the sage of the West. When Confucius consulted Laozi about rituals, he once exclaimed 'like a dragon,' so this refers to Laozi).
The rebuttal says: 'To flaunt oneself and boast is the ugly behavior of women; to be humble and not boastful is the profound ability of sages. Therefore, Emperor Shun praised Yu's merits, appreciating his achievements without competing for credit; Confucius praised Meng Zhifan (孟之反) for retreating and giving the good position to others. Therefore, good reputation spreads throughout the ages, and the light of humility shines in all directions.' The above quotations can be found in the 'Zhongni' chapter of the 'Liezi' book. Common discussions throughout history believe that these are Confucius' words praising the Buddha as the great sage of the West. (Master Tang Lin's memorial to Emperor Taizong and Prime Minister Zhang's treatise on protecting the Dharma both cited this passage to prove that the Buddha is the sage of the West.) It has never been heard that Laozi is referred to as the sage of the West simply because Laozi was in Zhou and Confucius was in Lu. It is too much to deceive me by stealing the name of a sage. Those who impersonate sages are not benevolent, and those whose words are contrary to reason are not wise. Moreover, the origin of Taoism was initiated by the Yellow Emperor, not Laozi. Laozi's teacher was Rong Chengzi, and he expounded five thousand words, but even if he is said to be a sage, he cannot surpass the Yellow Emperor. Since Confucius did not promote the Three Sovereigns and Five Emperors as sages, but instead refers to Laozi as a sage, isn't this too much? Our World-Honored One (Sakyamuni Buddha) has perfected his merits, cultivated to the extreme, and attained the ten bodies (ten manifestations in Buddhism). His light shines throughout countless Buddha-lands (worlds in Buddhist cosmology), and his incarnations respond in countless worlds. He cannot be measured by the standards of ordinary people.'
事測。不可以處所求。實三界之大師。是四生之慈父。寰中獨步。為王中之法王。出世獨尊。為聖中之大聖。故能高拱覺場威行萬國。縱使周公之制禮作樂。孔子之述易刪詩。卜偃之文章。端木之言語馬遷之辯博。葛洪之該通。輔嗣之玄談。左慈之神化。並驅馳于域內。言未涉于大方。可為善世之高流。難作出塵之聖者。案天竺聖方群賢所聚。過去諸佛共生於彼。范曄漢書云(後漢西域傳史論文)其土則殷乎中土。玉燭和暢靈聖之所降集。賢懿之所挺生。故古昔賢能時有往者。老子西升經云。聞道竺干(今改為開道竺干)有古皇先生。善入無為。不始不終。永存綿綿。是以西行。又古本化胡經云。我生何以晚。泥洹一何早。不見釋迦文。心中空懊惱。此則老子自指于佛。為西方聖人也。又黃帝夢遊華胥之國。其國在弇州之西。王邵注云。此指西方天竺也。周穆王時。聞西方有大聖人出世。心甚懼之。乃使造父乘驊騮八駿。西上崑崙觀日所沒以厭其氣又西極有化人來。能返天易地。聖力無方。千變萬化。不可窮極。穆王敬之若神。筑中天臺以居之。化人引穆王神遊。斯須之間已如數載。又穆王五十二年如來示滅。西方有白虹十二道。南北通貫連夜不滅。王問太史扈多。是何祥也。扈多對曰西方有大聖人。衰相現爾穆王喜
【現代漢語翻譯】 不可以處所求，不能在任何地方以處所來尋求（真理）。 實三界之大師（真實是欲界、色界、無色界的大導師），是四生之慈父（是胎生、卵生、濕生、化生的慈悲父親）。 寰中獨步，在整個世界中獨一無二，為王中之法王（是所有國王中的佛法之王）。 出世獨尊，在出世間法中最為尊貴，為聖中之大聖（是所有聖人中的大聖人）。 故能高拱覺場威行萬國，所以能夠安坐于覺悟的道場，威德遍行於萬國。 縱使周公之制禮作樂，孔子之述易刪詩，即使是周公制定禮樂，孔子闡述《易經》刪減《詩經》。 卜偃之文章，端木之言語，馬遷之辯博，葛洪之該通，輔嗣之玄談，左慈之神化，卜偃的文章，端木子貢的言語，司馬遷的辯論和博學，葛洪的博學和通達，王弼的玄妙談論，左慈的神奇變化。 並驅馳于域內，言未涉于大方，他們都在世俗的範圍內活動，他們的言論沒有涉及到大道。 可為善世之高流，難作出塵之聖者，可以成為改善世俗的高尚人士，難以成為超脫塵世的聖人。 案天竺聖方群賢所聚，考察天竺（India）這個神聖的地方，是眾多賢人聚集的地方。 過去諸佛共生於彼，過去的諸佛都共同誕生在那裡。 范曄漢書云（後漢西域傳史論文），范曄的《漢書》中說（《後漢書·西域傳》的史論中說）：『其土則殷乎中土，那裡的土地比中原還要富饒。』 玉燭和暢靈聖之所降集，賢懿之所挺生，『玉燭調和，靈聖降臨聚集的地方，賢德之人挺拔生長的地方。』 故古昔賢能時有往者，所以古代賢能之人時常前往那裡。 老子西升經云，老子的《老子西升經》中說：『聞道竺干（今改為開道竺干）有古皇先生，聽說在竺干（India）（現在改為開道竺干）有古皇先生。』 善入無為，不始不終，永存綿綿，『善於進入無為的境界，沒有開始也沒有結束，永遠存在，連綿不絕。』 是以西行，『因此向西而去。』 又古本化胡經云，又古本《化胡經》中說：『我生何以晚，我為什麼出生得這麼晚？』 泥洹一何早，『涅槃為什麼這麼早？』 不見釋迦文，『沒有見到釋迦文佛。』 心中空懊惱，『心中空虛懊惱。』 此則老子自指于佛，為西方聖人也，這說明老子自認為是佛，是西方的聖人。 又黃帝夢遊華胥之國，其國在弇州之西，又說黃帝夢遊華胥之國，那個國家在弇州的西邊。 王邵注云，此指西方天竺也，王邵註釋說，這指的是西方的天竺（India）。 周穆王時，聞西方有大聖人出世，心甚懼之，周穆王時期，聽說西方有大聖人出世，心中非常害怕。 乃使造父乘驊騮八駿，西上崑崙觀日所沒以厭其氣，於是讓造父乘坐驊騮等八匹駿馬，向西登上崑崙山，觀看太陽落山的地方，以此來壓制（聖人的）氣勢。 又西極有化人來，能返天易地，聖力無方，千變萬化，不可窮極，又說西邊極遠的地方有化人來，能夠顛倒天地，聖人的力量沒有邊際，千變萬化，不可窮盡。 穆王敬之若神，筑中天臺以居之，穆王像對待神一樣尊敬他，建造中天臺讓他居住。 化人引穆王神遊，斯須之間已如數載，化人引導穆王進行神遊，一會兒的功夫就像過了幾年。 又穆王五十二年如來示滅，西方有白虹十二道，南北通貫連夜不滅，又說穆王五十二年，如來佛示現涅槃，西方出現十二道白虹，南北貫通，連夜不滅。 王問太史扈多，是何祥也，穆王問太史扈多，這是什麼祥瑞？ 扈多對曰西方有大聖人，衰相現爾，扈多回答說，西方有大聖人，這是他衰敗的徵兆。 穆王喜，穆王很高興。
【English Translation】 It cannot be sought in any particular place; one cannot seek (the truth) by focusing on a specific location. Truly, he is the great teacher of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm), and the compassionate father of the Four Kinds of Birth (born from the womb, born from eggs, born from moisture, and born by transformation). He is unique in all the world, the Dharma King among kings. He is the most honored in the transcendent world, the Great Sage among sages. Therefore, he can sit majestically in the field of enlightenment, and his virtue pervades all nations. Even if the Duke of Zhou established rites and music, and Confucius narrated the 'Book of Changes' and abridged the 'Book of Poetry,' The writings of Bu Yan, the speeches of Duanmu, the eloquence and erudition of Sima Qian, the comprehensive knowledge of Ge Hong, the profound discussions of Fu Si, and the magical transformations of Zuo Ci, All operate within the mundane realm, and their words do not touch upon the Great Way. They can be noble figures who improve the world, but they are difficult to become saints who transcend the world. Investigating India (Tianzhú), the sacred land, is where many sages gather. The Buddhas of the past were all born there. Fan Ye's 'Book of Han' says (in the historical commentary of the 'Records of the Western Regions' in the 'Book of Later Han'): 'Its land is more prosperous than the Central Plains.' 'The jade candle is harmonious, a place where spiritual sages descend and gather, and where virtuous people are born.' Therefore, wise and capable people of ancient times often went there. The 'Laozi Xisheng Jing' says: 'I have heard that in Zhúgān (India) (now changed to Kāidào Zhúgān) there is an ancient emperor, a master.' 'He is skilled at entering non-action, without beginning or end, eternally existing, continuous and unbroken.' 'Therefore, he went west.' Also, the ancient version of the 'Huahu Jing' says: 'Why was I born so late?' 'Why did Nirvana come so early?' 'I did not see Shakyamuni Buddha.' 'My heart is empty and distressed.' This indicates that Laozi considered himself to be the Buddha, a sage of the West. It is also said that the Yellow Emperor dreamed of traveling to the country of Huaxu, which is west of Yanzhou. Wang Shao commented, 'This refers to Western India (Tianzhú).' During the time of King Mu of Zhou, it was heard that a great sage was born in the West, and he was very afraid. So he sent Zaofu to ride the eight steeds, including Hualiu, westward to Mount Kunlun to observe where the sun sets, in order to suppress (the sage's) aura. It is also said that a transformed person came from the far west, able to reverse heaven and earth, with boundless sacred power, a thousand transformations, inexhaustible. King Mu respected him like a god and built the Zhongtian Terrace for him to live in. The transformed person led King Mu on a spiritual journey, and in a short time, it seemed like several years had passed. It is also said that in the fifty-second year of King Mu, the Tathagata manifested Nirvana, and twelve white rainbows appeared in the West, running north and south, not disappearing all night. The king asked the historian Hù Duō, 'What is this omen?' Hù Duō replied, 'There is a great sage in the West, and this is a sign of his decline.' King Mu was pleased.
曰。朕常懼於彼。今無憂矣。此則竺干勝方聖人居彼。故得賢王西求化人東來也。又張騫奉使。西窮河源至於大夏。聞雪山南有身毒國。其人奉浮圖。不殺罰。乘象而戰。身毒即今印度也。此則仁慈之風詳于漢史明也。上之所引。咸指印度以為西方。佛生於彼。故指佛為西方聖人。豈說洛陽以為西方老子為聖人也。又云。孔子先有猶龍之嘆。故此聖德指老子者。意欲將孔子一期問禮之事。便為老子弟子。孔子曰。吾無常師。主善為師。三人行必有我師焉。故學琴于師襄。問樂於萇弘。問官于郯子。入太廟每事問。有問稼曰吾不如老農。有問圃曰吾不如老圃。此明孔子虛懷納善汲汲於道爾。豈有一事便為師焉。蓋當時老子。為守藏吏。掌周公之禮典。故孔子問之若以問禮便為孔子之師。則老農老圃亦孔子之師哉。必不然矣。沽名炫世求為人師。君子不為也。
合氣為道偽十三(第一十三化云老子以周昭王二十三年七月十二日。至函關。尹喜既見邀歸本第。說道德經二篇五千余言。尹喜扣頭曰。愿授其要。老君曰。善。乃為解道德之要曰。道者。謂泥桓。泥桓者。天德也。理在人頭中。紫氣下降下至丹田。名堵。謂脾也。脾者。中黃太一也。黃氣徘恛理中宮。萬物之母者。謂丹田也。丹田玄牝也。居下元中。一夜之
【現代漢語翻譯】 現代漢語譯本：他說：『我常常對他們感到恐懼，現在沒有憂慮了。』這是因為竺干（Zhú gān，指印度）勝過其他地方，聖人居住在那裡，所以賢明的君王向西尋求教化，使人們從東方而來。而且張騫奉命出使，向西到達了河的源頭，到達了大夏（Dàxià，古代中亞地區）。聽說雪山（Xuěshān，指喜馬拉雅山脈）以南有身毒國（Shēndú guó，指印度），那裡的人信奉浮圖（Fútú，指佛教），不殺生，少用刑罰，乘坐大象作戰。身毒就是現在的印度。這說明仁慈的風尚在漢朝的歷史中記載得很清楚。上面所引用的，都指向印度作為西方。佛陀生於那裡，所以稱佛陀為西方聖人。難道是說洛陽是西方，老子是聖人嗎？』又說：『孔子先前有猶龍之嘆。』所以說聖德指的是老子，是想把孔子一次問禮的事情，就說成是老子的弟子。孔子說：『我沒有固定的老師，以善為師。三人同行，必有我的老師。』所以向師襄學習彈琴，向萇弘請教音樂，向郯子請教官職，進入太廟每件事都詢問。有人問種莊稼，他說我不如老農；有人問種菜，他說我不如老圃。這說明孔子虛心接受好的意見，努力追求真理。難道因為一件事就拜人為師嗎？當時老子是管理藏書的官吏，掌管周公的禮典，所以孔子向他請教。如果因為問禮就說是孔子的老師，那麼老農和老圃也是孔子的老師嗎？肯定不是這樣。沽名釣譽，追求成為別人的老師，君子是不會做的。 合氣為道偽十三（第十三化說老子在周昭王二十三年七月十二日，到達函谷關。尹喜見到后邀請他回到自己的住所，講述了道德經兩篇五千多字。尹喜叩頭說：『希望傳授其中的要義。』老君說：『好。』於是解釋道德的要義說：『道，指的是泥洹（Níhuán，指涅槃）。泥洹，指的是天德。理在人的頭腦中，紫氣下降，下至丹田，名叫堵（dǔ），指的是脾。脾，指的是中黃太一（Zhōng huáng tàiyī）。黃氣徘徊在人的中宮，萬物之母，指的是丹田。丹田是玄牝，位於下元之中，一夜之間……』
【English Translation】 English version: He said, 'I was always afraid of them, but now I have no worries.' This is because Zhugan (Zhú gān, referring to India) surpasses other places, and the sage resides there. Therefore, the wise king sought enlightenment in the West, causing people to come from the East. Moreover, Zhang Qian was sent as an envoy, reaching the source of the river in the West and arriving at Daxia (Dàxià, ancient Central Asia). He heard that south of the Snow Mountain (Xuěshān, referring to the Himalayas) there was the kingdom of Shendu (Shēndú guó, referring to India), where people worshipped Futu (Fútú, referring to Buddhism), did not kill, rarely used punishments, and fought on elephants. Shendu is now India. This shows that the benevolent customs are clearly recorded in the history of the Han Dynasty. What is quoted above all points to India as the West. The Buddha was born there, so the Buddha is referred to as the Western sage. Is it saying that Luoyang is the West and Laozi is the sage?' It is also said, 'Confucius had the sigh of Youlong (yóu lóng, lit. 'like a dragon').' Therefore, saying that the sage's virtue refers to Laozi is an attempt to make Confucius a disciple of Laozi based on one instance of asking about rituals. Confucius said, 'I have no fixed teacher; I take goodness as my teacher. When three people walk together, there must be one who can be my teacher.' Therefore, he learned to play the qin from Shi Xiang, asked Chang Hong about music, and asked Tanzi about official positions. When entering the Grand Temple, he asked about everything. Someone asked about planting crops, and he said I am not as good as an old farmer; someone asked about gardening, and he said I am not as good as an old gardener. This shows that Confucius humbly accepted good advice and strived for the truth. Would he take someone as a teacher based on just one thing? At that time, Laozi was an official in charge of the library, in charge of the rites of the Duke of Zhou, so Confucius asked him about them. If asking about rituals makes him Confucius's teacher, then are the old farmer and the old gardener also Confucius's teachers? Certainly not. Seeking fame and reputation and striving to be someone else's teacher is not what a gentleman does. The thirteenth transformation of 'Combining Qi to Become the Dao' (the thirteenth transformation says that Laozi arrived at Hangu Pass on the twelfth day of the seventh month of the twenty-third year of King Zhao of Zhou. Yin Xi, upon seeing him, invited him back to his residence, where he spoke the two chapters of the Daodejing, totaling more than five thousand words. Yin Xi kowtowed and said, 'I wish to be taught the essence of it.' Lao Jun said, 'Good.' So he explained the essence of the Dao and the De, saying, 'The Dao refers to Nirvana (Níhuán, referring to Nirvana). Nirvana refers to the virtue of Heaven. The principle is in the human mind, and the purple qi descends, down to the Dantian, called Du (dǔ), referring to the spleen. The spleen refers to the Central Yellow Great One (Zhōng huáng tàiyī). The yellow qi lingers in the central palace of man, and the mother of all things refers to the Dantian. The Dantian is the Mysterious Female, located in the lower origin, overnight...'
時。一氣下降周旋三宮。同出而異名。謂精也。一曰精。二曰汗。三曰血。四曰液。故曰異名。玄之又玄者。謂左右汗也。眾妙之門道可道者。謂朝食美也。非常道者。謂暮為屎。此依張道陵解。道陵如此說也。有無相生。謂口與腹也。難易相成。謂精與氣也。此老子授尹真節要也。又授尹喜神丹經金液經及八煉九還丹伏火之訣。其方云○金液還丹仙華流。高飛雲翔登天丘。赤黃之氣成須臾。當得雌雄分亂珠。可以騰變致行廚。靈童玉女我為夫。出入無間天同符。真精凝霜善沉浮。汝其珍敬必來游。又授九丹之名。及歌曰○圓三五寸一分。口四八兩寸唇。長二尺厚薄均。腹三齊坐垂溫。陰在上陽下奔。首尾武中間文。始七十終三旬。內二百善調勻。陰火白黃芽欽。兩湊聚輔翼人。子處宮得安存。去來游不出門)。
辨曰。夫道貴清凈。德尚無為。恬憺內持謙卑自牧。不依此道別唱多端。唯以行氣運功而為修養。失道德之淳粹。乖自然之妙門。虛設巧言妄加穿鑿。保丹田為至道。守兩腎為重玄。鄙穢粗浮誑諕閭里。王喬羨門之輩非好此方。白石赤松之流不依此道。丹經煉訣不見延年。服餌餐芝罕曾久視。周武服丹至日啞。唐武服丹而早亡。誤他多少賢良。不守樂天之日。既道德真訣。理極於此則道藏余文不足貴也
【現代漢語翻譯】 現代漢語譯本： 時，一股氣下降，在三宮（指人體內的三個部位，具體指代有爭議）內周旋，同樣的氣體出來卻有不同的名稱，這就是所謂的『精』。一叫做精，二叫做汗，三叫做血，四叫做液，所以說名稱不同。『玄之又玄』指的是左右的汗液。『眾妙之門』，可以說的道，指的是早上吃的美味食物。『非常道』，指的是晚上變成的糞便。這是依據張道陵（東漢末年道教創始人）的解釋，張道陵是這樣說的。『有無相生』指的是口和腹部。『難易相成』指的是精和氣。這是老子（道家學派創始人）傳授給尹喜（傳說中老子的弟子）的節要。又傳授給尹喜神丹經、金液經以及八煉九還丹（道教煉丹術中的一種丹藥）伏火的訣竅。其中的藥方說：『金液還丹仙華流，高飛雲翔登天丘。赤黃之氣成須臾，當得雌雄分亂珠。可以騰變致行廚，靈童玉女我為夫。出入無間天同符，真精凝霜善沉浮。汝其珍敬必來游。』又傳授了九丹的名稱，以及歌訣說：『圓三五寸一分，口四八兩寸唇。長二尺厚薄均，腹三齊坐垂溫。陰在上陽下奔，首尾武中間文。始七十終三旬，內二百善調勻。陰火白黃芽欽。兩湊聚輔翼人。子處宮得安存。去來游不出門』。
辨析：道以清靜為貴，德以無為為尚。恬淡寡欲，內心保持謙卑，自我約束。不依據這個正道，另外唱出許多花樣，只以行氣運功作為修養，就失去了道德的純粹，違背了自然的妙門。虛假地設定巧妙的言辭，隨意地穿鑿附會。把保住丹田（人體臍下三寸的位置，道教認為是儲藏精氣的地方）作為最高的道，把守護兩腎作為重玄。鄙陋、粗俗、輕浮，用謊言恐嚇鄉里百姓。王喬（傳說中的仙人）、羨門（傳說中的仙人）之輩不喜歡這種方術，白石（指白石先生，傳說中的仙人）、赤松（指赤松子，傳說中的仙人）之流不依據這種道。丹經煉訣不能使人延年益壽，服用餌藥、餐食靈芝很少能使人長久生存。周武帝（南北朝時期北周的皇帝）服用丹藥導致失語，唐武宗（唐朝皇帝）服用丹藥而早亡。耽誤了多少賢良之人，不守樂天知命的準則。既然道德的真訣，道理已經到了這個地步，那麼道藏（道教典籍的總稱）中其餘的文字就不值得看重了。
【English Translation】 English version: At that time, one Qi (vital energy) descends and circulates within the Three Palaces (three regions within the body, specific interpretations vary). The same Qi emerges with different names, referred to as 'Essence'. One is called Essence, two is called Sweat, three is called Blood, and four is called Fluid, hence the different names. 'Profound of the Profound' refers to the sweat on the left and right sides. 'The Gate of All Wonders', the Dao (the Way) that can be spoken of, refers to the delicious food eaten in the morning. 'The Unchanging Dao' refers to the excrement produced in the evening. This is according to Zhang Daoling's (founder of Taoism in the late Eastern Han Dynasty) interpretation; Zhang Daoling said it this way. 'Existence and Non-existence give rise to each other' refers to the mouth and the abdomen. 'Difficult and Easy complement each other' refers to Essence and Qi. This is the essential teaching Lao Tzu (founder of Taoism) imparted to Yin Xi (legendary disciple of Lao Tzu). He also imparted to Yin Xi the Divine Elixir Scripture, the Golden Liquid Scripture, and the secret of Subduing Fire for the Eight Refinements and Nine Returns Elixir (a type of alchemical pill in Taoism). The formula says: 'The Golden Liquid Returning Elixir, the Immortal Flower flows, soaring high and ascending the Heavenly Hill. The red and yellow Qi forms in an instant, one should obtain the male and female separated chaotic pearls. It can transform and bring about the traveling kitchen, with spirit boys and jade maidens as my spouses. Entering and exiting without separation, in accordance with Heaven. True Essence congeals like frost, skillfully sinking and floating. You should cherish and respect it, and it will surely come to visit.' He also imparted the names of the Nine Elixirs, and the song says: 'Round, three, five inches and one tenth. Mouth, four, eight ounces and inch lips. Long, two feet, thickness even. Abdomen, three Qi, sitting and drooping warm. Yin above, Yang below rushes. Head and tail martial, middle civil. Beginning seventy, ending thirty days. Inside two hundred, skillfully harmonized. Yin fire, white and yellow buds admire. Two gather and assist people. The child dwells in the palace, safe and secure. Coming and going, traveling without leaving the door.'
Discernment: The Dao values purity and stillness, and Virtue esteems non-action. Tranquil and content, inwardly maintaining humility, and restraining oneself. Not relying on this correct Dao, but singing many other variations, only using circulating Qi and exercising as cultivation, one loses the purity of morality and goes against the wonderful gate of nature. Falsely setting up clever words and arbitrarily making interpretations. Taking preserving the Dantian (a point three inches below the navel, considered the seat of vital energy in Taoism) as the ultimate Dao, and guarding the two kidneys as the profound mystery. Vulgar, coarse, and frivolous, frightening the villagers with lies. People like Wang Qiao (legendary immortal) and Xianmen (legendary immortal) do not favor this kind of art, and those like Baishi (referring to Mr. Baishi, a legendary immortal) and Chisong (referring to Chisongzi, a legendary immortal) do not rely on this Dao. The elixir scriptures and alchemical formulas cannot bring about longevity, and taking elixirs and eating lingzhi mushrooms rarely lead to prolonged life. Emperor Wu of Zhou (Emperor of the Northern Zhou Dynasty during the Northern and Southern Dynasties) took elixirs and became mute, and Emperor Wuzong of Tang (Emperor of the Tang Dynasty) took elixirs and died early. How many virtuous people have been misled, not adhering to the principle of knowing one's fate and being content. Since the true secrets of morality and virtue, the principles have reached this point, then the remaining texts in the Daoist Canon (the totality of Taoist texts) are not worth valuing.
。今之道士更騁淺術。或有扶鸞而亂書。只貪夜飲。或有驅邪而斷鬼。誑人除兇。或有拘環墻而內守。此謂坐馳。或有惜言語而不行。此謂癡默。或有熊經而鳥引擬彭祖而齊肩。或有飲氣而息神效龜鶴而老壽。或有運精而上腦門挽河車。或固丹田而內封謂之保養或有合氣而為道老子聚麀。或有奪精而采神男女混雜。扣齒謂之天鼓。咽津謂之醴泉。呼男根為金菜。只圖強勁。呼女竅為玉戶。潛隱醜名。呼童女為真人。呼交構為龍虎。嬰兒姹女鉛汞丹爐。故曰開命門抱真人。嬰兒回龍虎戲。三五七九天羅地網。故張道陵黃書云。男女有和合之法。三五七九交接之道。其通真訣在於丹田。丹田者玉門也。唯以禁忌為急。不許泄于道路。道路者屎孔也。又道家內朝律云。禮法男女至朔望日。朝師入私房。詣師立功德。陰陽並進。日夜六時當立功德。不得失內侍之序。不得貪外道失中御之道。不得抄前排后失次第之序。亦不得嫌丑愛美。又云。朔望之際。侍師私房。情意相親男女交接。使四目兩鼻上下相當。兩口兩舌彼此相對。陰陽既接精氣遂通。故老子云。我師教我金丹經。使我專心養玉莖。三五七九還陰精。呼吸玉池入玄冥。行道平等升太清。此等歌訣義皆如是。將斯㛱媟以為真修。不思歸根覆命之言。維行合氣鄙薄之術。
【現代漢語翻譯】 現代漢語譯本：現在這些道士更加賣弄他們膚淺的法術。有的人扶乩，讓神靈在沙盤上胡亂寫字，只貪圖夜裡飲酒作樂；有的人驅使邪靈，斬殺鬼怪，用謊言欺騙別人，為他們消除災禍；有的人把自己封閉在高墻之內，這叫做『坐馳』（比喻空想）；有的人吝惜言語，不與人交流，這叫做『癡默』（愚蠢的沉默）；有的人模仿熊的攀援和鳥的伸展，妄想與彭祖（傳說中的長壽之人）比肩；有的人吞嚥氣息，調息精神，傚法烏龜和仙鶴，以求長壽；有的人運轉精氣，使其上行至腦門，說是搬運『河車』（一種內丹術的術語）；有的人固守丹田，將其封閉起來，稱之為保養；有的人通過男女合氣來修道，就像老子（被諷刺為）聚眾淫亂；有的人掠奪他人精氣來滋養自身，男女混雜淫亂。叩齒，說是『天鼓』；嚥唾沫，說是『醴泉』；把男人的陰莖叫做『金菜』，只圖使其強勁；把女人的陰道叫做『玉戶』，暗藏著醜陋的名稱；把童女叫做『真人』；把性交叫做『龍虎』，還說什麼『嬰兒姹女』、『鉛汞丹爐』。所以說，要『開啟命門，擁抱真人』，『嬰兒回龍，虎戲』，搞什麼『三五七九，天羅地網』。因此，張道陵（東漢末年創立道教的人）的黃書（指房中術之類的書籍）上說，男女有和合的方法，三五七九的交接之道，而其通往真理的訣竅在於丹田（人體臍下三寸之處）。丹田就是玉門（指女性生殖器）。（他們）只把禁忌看得非常重要，不許泄露在『道路』（指肛門）。道家的《內朝律》上說，按照禮法，男女在每月初一和十五這兩天，要到師傅的私房裡去，拜見師傅，建立功德，陰陽並進，日夜六個時辰都要建立功德，不能失去內侍的次序，不能貪戀外道而失去中正之道，不能抄前排后而失去次第的次序，也不能嫌丑愛美。又說，在每月初一和十五的時候，在師傅的私房裡，情意相親，男女交接，使四隻眼睛、兩個鼻子上下相對，兩張嘴、兩條舌頭彼此相對，陰陽交接，精氣就通暢了。所以老子說，『我的老師教我金丹經，使我專心保養玉莖，三五七九還要……，呼吸玉池進入玄冥，行道平等升太清』。這些歌訣的意思都是這樣，他們把這種淫穢褻瀆的行為當作真正的修行，不思考歸根覆命的真諦，只進行合氣的低俗法術。 他們將這些淫穢的行為當作真正的修行，不思考歸根覆命的真諦，只進行合氣的低俗法術。
【English Translation】 English version: Now these Taoists are even more flaunting their superficial magic. Some use planchette writing, letting the spirits scribble randomly on the sand table, only greedy for drinking and making merry at night; some drive away evil spirits and slay ghosts, deceiving people with lies and eliminating disasters for them; some confine themselves within high walls, which is called 'sitting and galloping' (a metaphor for daydreaming); some are stingy with words and do not communicate with others, which is called 'foolish silence'; some imitate the climbing of bears and the stretching of birds, vainly trying to compare themselves with Pengzu (a legendary figure of longevity); some swallow breath and regulate their spirit, imitating tortoises and cranes in order to seek longevity; some circulate essence, causing it to ascend to the forehead, saying it is transporting the 'Heche' (a term in internal alchemy); some guard the Dantian (the area three inches below the navel) and seal it off, calling it maintenance; some cultivate the Tao through the union of male and female energies, just like Laozi (sarcastically) gathering crowds for promiscuity; some plunder the essence of others to nourish themselves, with men and women mixing in promiscuity. Knocking the teeth is called 'heavenly drum'; swallowing saliva is called 'sweet spring'; calling the man's penis 'golden vegetable', only seeking to make it strong; calling the woman's vagina 'jade gate', concealing ugly names; calling young girls 'true people'; calling sexual intercourse 'dragon and tiger', and also talking about 'infant girl', 'lead and mercury furnace'. Therefore, it is said that one must 'open the gate of life and embrace the true person', 'the infant returns the dragon, the tiger plays', engaging in 'three, five, seven, nine, heavenly net'. Therefore, Zhang Daoling's (the founder of Taoism in the late Eastern Han Dynasty) yellow books (referring to books on sexual techniques) say that there are methods for the harmony of men and women, the ways of intercourse in three, five, seven, and nine, and the secret to reaching the truth lies in the Dantian (the area three inches below the navel). The Dantian is the jade gate (referring to the female genitalia). (They) only regard taboos as very important, not allowing them to be revealed on the 'road' (referring to the anus). The Taoist 'Inner Court Laws' say that according to etiquette, men and women should go to the master's private room on the first and fifteenth days of each month, visit the master, establish merit, and advance yin and yang together. They must establish merit six times a day and night, and must not lose the order of the inner attendants, must not be greedy for external paths and lose the way of moderation, must not copy the front and arrange the back and lose the order of sequence, and must not dislike ugliness and love beauty. It also says that on the first and fifteenth days of each month, in the master's private room, with affection and intimacy, men and women engage in intercourse, so that four eyes and two noses face each other up and down, and two mouths and two tongues face each other. When yin and yang are connected, the essence and energy will flow smoothly. Therefore, Laozi said, 'My teacher taught me the Golden Elixir Sutra, which makes me concentrate on nourishing the jade stem, and three, five, seven, and nine must also..., breathing the jade pool and entering the mysterious darkness, practicing the Tao equally and ascending to the highest purity'. The meaning of these songs is all like this. They regard this obscene and blasphemous behavior as true cultivation, without thinking about the true meaning of returning to the root and restoring life, only engaging in the vulgar techniques of combining energy. They regard these obscene acts as true cultivation, without contemplating the true meaning of returning to the root and restoring life, only engaging in the vulgar techniques of combining energy.
以此求道枉陷人倫。以此超升終身叵得。以斯滅罪罪不可亡。以斯消災災不可退。以斯求福福不可生。以斯出家家不可出。何異蒸砂作飯。虛受劬勞。鏡里真尋。終無所獲。嗚呼棄驪珠而拾礫。斡憂鼎而羨糠。自誤誤他死沉苦海。哀哉哀哉。
(二) 偷佛神化偽十四(第四十二化。老子入摩竭國。現希有相。以化其王。立浮圖教。名清凈佛。號末摩尼。至舍衛國。自化作神。從天而降。天人侍衛。現身長百千萬丈。又至罽賓。降胡王及王子。火不能燒。鑊不能煮。水不能溺。胡兵百萬弓矢劍戟。一時摧落。飛電八沖。聲如霹靂。人馬驚仆。化郭先生空中頭贊。又至條支國。手擎大山。至拘薩羅。降伏九十六種外道。至迦夷羅國。左手把日右手把月。藏於頭中。天地冥暗。山飛石裂。海水逆流。山川空行。又至於闐。于南渠山示故胡王。令尹喜化作金人。身長丈六。項佩圓光。足踏蓮華。從空而下。拜禮老君。謂胡王曰。此君弟子與汝為師。又留神缽令得法味。又于毗摩城地變金色。放九色神光遍照塵沙國。土即有赤靈真人中黃丈人太一真君九宮六丁八卦神君青龍白虎散花玉女。浮雲而至。老君坐七寶座。燒百合香。奏鈞天樂。又有八十餘國諸王妃后。皆來聽法。留尹喜作佛。及缽于毗摩城卻昇天去。老君又于
【現代漢語翻譯】 現代漢語譯本： 以此種方式尋求真理，只會枉然地陷入人倫糾葛之中。以此種方式期望超脫，終其一生也無法實現。以此種方式想要消除罪業，罪業卻無法真正消亡。以此種方式想要消除災禍，災禍也不會自行退去。以此種方式想要祈求福報，福報也不會因此而生。以此種方式想要出家修行，卻無法真正脫離世俗家庭的束縛。這和蒸煮沙子想要做成米飯有什麼區別呢？只是白白地付出辛勞。如同在鏡子里尋找真實，最終一無所獲。唉，真是捨棄了珍貴的驪珠而去撿拾瓦礫，丟棄了貴重的鼎器而去羨慕糠秕。自己耽誤了自己，又耽誤了他人，最終沉溺於痛苦的海洋之中。可悲啊，可悲啊！ （二）盜用佛陀神力，虛構十四種變化（第四十二種變化：老子進入摩竭陀國（Magadha，古印度王國），顯現稀有之相，以此教化其國王，創立浮圖教（最早對佛教的稱謂），自稱清凈佛，號為末摩尼（Mani）。到達舍衛國（Śrāvastī，古印度城市）后，自己變化成神，從天而降，天人侍衛，顯現身長百千萬丈。又到罽賓國（Kashmir，古印度地區），降伏胡王及王子，火不能燒，鑊（huò，古代的烹飪器具）不能煮，水不能淹。胡兵百萬的弓箭刀戟，一時之間全部摧毀墜落，空中閃電交加，聲如霹靂，人馬驚恐仆倒。變化郭先生在空中讚頌。又到條支國（Parthia，古代西亞國家），用手擎起大山。到達拘薩羅國（Kosala，古印度王國），降伏九十六種外道。到達迦夷羅國（Kapilavastu，古印度城市），左手拿著太陽，右手拿著月亮，藏在頭中，天地一片黑暗，山飛石裂，海水倒流，山川在空中移動。又到于闐國（Khotan，古西域王國），在南渠山向原來的胡王顯示神蹟，讓尹喜（道家人物）變化成金人，身長一丈六尺，脖子上佩戴圓光，腳踏蓮花，從空中降下，拜見老君，對胡王說：『這是老君的弟子，可以做你的老師。』又留下神缽，讓他得到佛法的滋味。又在毗摩城（Vima City）使土地變成金色，放出九色神光，遍照塵沙國土，立刻就有赤靈真人、中黃丈人、太一真君、九宮六丁八卦神君、青龍白虎、散花玉女，乘著浮雲而來。老君坐在七寶座上，焚燒百合香，演奏鈞天之樂。又有八十多個國家的諸王妃后，都來聽法。留下尹喜在毗摩城作佛，然後昇天而去。老君又在……
【English Translation】 English version: Seeking the Dao (truth) in this way only leads to being trapped in human entanglements. Hoping for transcendence in this way will never be achieved in a lifetime. Trying to eliminate sins in this way will not make the sins disappear. Trying to dispel disasters in this way will not make the disasters retreat. Trying to seek blessings in this way will not bring forth blessings. Trying to renounce the world in this way will not lead to true detachment from worldly ties. How is this different from trying to cook rice from sand? It is merely wasting effort in vain. Like searching for reality in a mirror, ultimately nothing will be gained. Alas, it is like abandoning a precious pearl (Li Zhu) to pick up pebbles, discarding a valuable cauldron to envy chaff. Misleading oneself and others, sinking into the sea of suffering. Woe, woe! (II) Stealing the Buddha's divine power and fabricating fourteen transformations (The forty-second transformation: Laozi enters Magadha (ancient Indian kingdom), manifesting rare appearances to transform its king, establishing Futu teaching (early term for Buddhism), calling himself the Pure Buddha, named Mani. After arriving at Śrāvastī (ancient Indian city), he transforms himself into a god, descending from the sky with celestial beings attending, manifesting a body hundreds of thousands of feet tall. He then goes to Kashmir (ancient Indian region), subduing the Hu king and prince, where fire cannot burn him, cauldrons cannot cook him, and water cannot drown him. The bows, arrows, swords, and spears of a million Hu soldiers are all destroyed and fall to the ground at once. Lightning flashes in the sky, with sounds like thunder, causing people and horses to fall in fright. He transforms Mr. Guo to praise him in the air. He then goes to Parthia (ancient West Asian country), lifting a great mountain with his hand. Arriving at Kosala (ancient Indian kingdom), he subdues ninety-six kinds of heretics. Arriving at Kapilavastu (ancient Indian city), he holds the sun in his left hand and the moon in his right, hiding them in his head, causing darkness to envelop the heavens and earth, mountains to fly and rocks to shatter, the sea to flow backward, and mountains and rivers to move in the air. He then goes to Khotan (ancient Western Region kingdom), showing miracles to the former Hu king at Nanqu Mountain, causing Yin Xi (Taoist figure) to transform into a golden man, sixteen feet tall, wearing a halo around his neck, standing on a lotus flower, descending from the sky, paying homage to Laozi, and saying to the Hu king: 'This is Laozi's disciple, he can be your teacher.' He also leaves behind a divine bowl, allowing him to taste the flavor of the Dharma. He also transforms the land in Vima City into gold, emitting nine-colored divine light, illuminating the lands of dust and sand, immediately followed by the arrival of the Crimson Spirit Real Person, the Yellow Man of Central Earth, the Supreme Unity True Lord, the Nine Palaces Six Ding Eight Trigrams Divine Lord, the Azure Dragon, the White Tiger, and the Jade Maidens Scattering Flowers, riding on floating clouds. Laozi sits on a seven-treasure seat, burning lily incense, and playing the music of Juntian. Furthermore, the queens and consorts of more than eighty countries all come to listen to the Dharma. He leaves Yin Xi in Vima City to be a Buddha, and then ascends to heaven. Laozi then...
蔥嶺降大毒龍。遍歷五天。于耆阇山獨木樹下。化玉座與王說浮圖。度桑門二千五百人。受以戒律。又六十六化云。于闐國毗摩城伽藍。是老君化胡成佛之處。中有石幢刻記其事云。東方聖人號老君來化我國。下引入學上議證其事蹟)。
辨曰。案後漢西域傳三國誌魏隋書西域志(圖六十卷。志四十卷。合一百卷成西域志)並紀西天五印。有佛聖蹟。或幢或柱。咸勒其事。不說老君曾留名字。初張騫西來。始傳浮圖之號。至於今代。國使往還無慮百人。並不見老君西化之說古谷皇帝西征盡海所到之地。唯有佛僧。行近西北海。有一國土。城中佛塔森然若林。彼國君王唯是和上。又唐王玄策奉使西行。至摩竭陀國。于耆阇崛山及佛成道處。咸述碑銘。贊佛聖化。未聞說有老君之事(上之銘贊在王玄策傳中)又湛然居士扈從太祖。西征于闐及可弗叉國。越天山過雪嶺。風化具詳。亦未知有老子之事。即今煦烈大王皇帝親弟鎮守西域。不尋思干西南雪山之西使命往還來往不絕。除親諮詢老化。並云無聞。則老子神異道書偽出。既非通論。何足信哉○欽奉。
(三) 聖旨禁斷道藏偽經下項(見者便宜收取)。
化胡經(王浮撰) 猶龍傳 聖紀經 西升經 出塞經 九天經 赤書經 上清經 南斗經 玉
【現代漢語翻譯】 現代漢語譯本 蔥嶺（Pamir Mountains）降服大毒龍。 遍游五天（印度）。 在耆阇山（Grdhrakuta Mountain）獨木樹下。 化為玉座與國王講述浮圖（Buddha）。 度化桑門（Shramana，佛教僧侶）二千五百人。 授予他們戒律。 又有六十六種變化之說，在於闐國（Khotan）毗摩城伽藍（Vima City monastery）。 這是老君（Laozi）化胡成佛的地方。 其中有石幢刻記此事說：『東方聖人號老君來化我國。』（下引入學上議來證實其事蹟）。
辨駁說：查閱《後漢西域傳》、《三國誌·魏書》、《隋書·西域志》（圖六十卷，志四十卷，合一百卷成《西域志》）都記載西天五印（印度）有佛的聖蹟，或有石幢或有石柱，都刻著這些事蹟，但沒有說老君曾留下名字。當初張騫西來，才開始傳播浮圖（Buddha）的名號。直到現在，國家使者往來沒有少於百人，都不見老君西化的說法。古谷皇帝西征到達所有海邊之地，只有佛僧。靠近西北海，有一個國土，城中佛塔像森林一樣密集。那個國家的君王只是和上（和尚）。又唐朝王玄策奉命出使西域，到達摩竭陀國（Magadha），在耆阇崛山（Grdhrakuta Mountain）以及佛陀成道的地方，都描述了碑銘，讚揚佛的聖化，沒有聽說有老君的事（以上的銘文讚揚在王玄策的傳記中）。又湛然居士扈從太祖，西征于闐（Khotan）及可弗叉國（Kabul），越過天山，經過雪嶺，風俗教化都記載詳細，也不知道有老子的事。現在煦烈大王（Hulegu Khan）皇帝的親弟弟鎮守西域，不尋思干（Samarkand）西南雪山之西，使命往來不斷，除了親自諮詢老化，都說沒有聽說過。那麼老子神異的道書是虛假編造的，既然不是普遍的說法，有什麼值得相信的呢？欽此奉告。
（三）聖旨禁斷道藏偽經下項（見者便宜收取）。
《化胡經》（王浮撰），《猶龍傳》，《聖紀經》，《西升經》，《出塞經》，《九天經》，《赤書經》，《上清經》，《南斗經》，《玉
【English Translation】 English version He subdued the great poisonous dragon at the Congling Mountains (Pamir Mountains). He traveled throughout the Five Indies (India). Under a solitary tree on Grdhrakuta Mountain (Grdhrakuta Mountain), he transformed into a jade seat and spoke of the Buddha (Buddha) to the king. He converted two thousand five hundred Shramanas (Shramana, Buddhist monks), bestowing upon them the precepts. Furthermore, there are sixty-six transformations, saying that in the Vima City monastery (Vima City monastery) of Khotan (Khotan), this is where Laozi (Laozi) transformed the barbarians into Buddhas. Among them, there is a stone pillar inscribed with this event, saying: 'The sage of the East, named Laozi, came to transform our country.' (Below, it is introduced into academic discussions to verify the events).
The rebuttal states: Examining the 'Records of the Western Regions of the Later Han,' the 'Wei Shu of the Records of the Three Kingdoms,' and the 'Records of the Western Regions of the Sui Shu' (sixty volumes of illustrations, forty volumes of records, totaling one hundred volumes forming the 'Records of the Western Regions'), all record the sacred sites of the Buddha in the Five Indies (India), with either stone pillars or columns, all inscribed with these events, but none mention Laozi ever leaving his name. Initially, Zhang Qian came to the West and began to spread the name of the Buddha (Buddha). Until now, the state envoys have traveled back and forth, no less than a hundred people, and none have seen the saying of Laozi transforming the West. Emperor Gugu's western expedition reached all the lands by the sea, and there were only Buddhist monks. Near the Northwest Sea, there is a country where the pagodas in the city are as dense as a forest. The king of that country is only a Heshang (monk). Furthermore, Wang Xuance of the Tang Dynasty was sent on a mission to the Western Regions, arriving at Magadha (Magadha), and at Grdhrakuta Mountain (Grdhrakuta Mountain) and the place where the Buddha attained enlightenment, he described the inscriptions, praising the Buddha's sacred transformations, but never heard of Laozi's affairs (the above inscriptions and praises are in Wang Xuance's biography). Furthermore, the lay Buddhist Zhanran accompanied the Grand Ancestor on the western expedition to Khotan (Khotan) and Kabul (Kabul), crossing the Tianshan Mountains and passing the Snow Mountains, with detailed records of customs and teachings, and he also did not know of Laozi's affairs. Now, Hulegu Khan (Hulegu Khan), the emperor's own younger brother, is stationed in the Western Regions, southwest of Samarkand (Samarkand), west of the Snow Mountains, with missions constantly traveling back and forth. Apart from personally consulting the elders, they all say they have never heard of it. Then the Taoist books of Laozi's divine anomalies are falsely fabricated, and since they are not a common saying, what is there to believe? Respectfully announced.
(3) The imperial decree prohibits the following items of forged scriptures in the Taoist Canon (those who see them should collect them conveniently).
'Huahu Jing' (written by Wang Fu), 'You Long Zhuan,' 'Sheng Ji Jing,' 'Xi Sheng Jing,' 'Chu Sai Jing,' 'Jiu Tian Jing,' 'Chi Shu Jing,' 'Shang Qing Jing,' 'Nan Dou Jing,' 'Yu'
緯經 紀勝賦 辨仙論(梁𣋷) 龁邪論 三破論(齊人張融假託他姓) 明真辯偽論(吳筠) 太上實錄 十山論 青陽宮記 玄九內傳 帝王師錄 三天列記 十異九迷論(傅奕呂玄卿) 歷代應現圖 佛道先後論 欽道明證論(唐員半千) 輔正除邪論(吳筠) 辟邪歸正論(杜光庭) 十二虛無經 藏天隱月經 赤畫度命經 樓觀先生內傳 謗道釋經(林靈素杜光庭撰造破大藏經) 三教根源圖(金天長觀李大方撰) 歷代帝王崇道記 高上老子內傳 靈寶二十四生經 混元生三清經 五公問虛無經 混元皇帝實錄
(四) 聖旨就大都大憫忠寺。焚燒道藏偽經。除道德經外。盡行燒燬。遂命大都報恩禪寺林泉倫長老下火。謝恩畢拈香云。佛心天子憫眾生。恐墮三途邪見坑。個里了無偏黨處。就中朱紫要分明。所以道聖鑒無私天機莫測。既來頌德。敢不酬恩。此香端為祝延。
大元世主當今皇帝。聖躬萬歲萬歲萬萬歲。伏願。金輪與法輪同轉。福越三祇。舜日共佛日齊明。壽延億劫。次舉火雲。憶昔當年明帝。時曾憑烈焰辨妍媸。大元天子續洪範。顯正摧邪誰不知。嗟乎道教陰蠹佛書。自古至今造訛捏偽。盜竊釋經言句。圖謀貝葉題名。謗毀如來贓誣先聖。醜辭惡語何可言哉。無蒂狂談實難遍舉
【現代漢語翻譯】 現代漢語譯本： 緯經、紀勝賦、辨仙論(梁𣋷)、龁邪論、三破論(齊人張融假託他姓)、明真辯偽論(吳筠)、太上實錄、十山論、青陽宮記、玄九內傳、帝王師錄、三天列記、十異九迷論(傅奕呂玄卿)、歷代應現圖、佛道先後論、欽道明證論(唐員半千)、輔正除邪論(吳筠)、辟邪歸正論(杜光庭)、十二虛無經、藏天隱月經、赤畫度命經、樓觀先生內傳、謗道釋經(林靈素杜光庭撰造破大藏經)、三教根源圖(金天長觀李大方撰)、歷代帝王崇道記、高上老子內傳、靈寶二十四生經、混元生三清經、五公問虛無經、混元皇帝實錄
(四) 聖旨在大都大憫忠寺，焚燒道藏偽經。除了《道德經》外，全部燒燬。於是命令大都報恩禪寺的林泉倫長老點火。林泉倫長老謝恩完畢，拈香說道：『佛心天子憐憫眾生，恐怕他們墮入三途邪見之坑。這裡面沒有絲毫偏袒之處，其中的精華和糟粕要分清楚。所以說聖上的鑑察是無私的，天機是難以測度的。既然來歌頌聖德，怎敢不報答皇恩。這支香專門用來祝願：
大元世主當今皇帝，聖躬萬歲萬歲萬萬歲。 伏願金輪（象徵佛法）與法輪（象徵佛法）一同運轉，福德超越三祇（極長的時間單位），舜日（象徵太平盛世）與佛日（象徵佛法普照）一同光明，壽命延續億劫（極長的時間單位）。』 接著舉火說道：『回想當年漢明帝（Emperor Ming of Han）之時，曾經憑藉烈火來辨別美醜。大元天子繼承洪範（《尚書》篇名），彰顯正義，摧毀邪惡，誰人不知？ 唉，道教暗中損害佛教經典，自古至今製造謬誤，捏造虛假，盜竊釋迦牟尼佛經的言語，圖謀在貝葉（用貝多羅樹葉書寫的佛教經典）上題名。 誹謗如來佛祖，誣陷先聖，醜陋的言辭，惡毒的語言，怎麼能說得完呢？ 沒有根據的狂妄言論實在難以一一列舉。』
【English Translation】 English version: Wei Jing, Ji Sheng Fu, Bian Xian Lun (Liang 𣋷), He Xie Lun, San Po Lun (Zhang Rong of Qi Dynasty, using a pseudonym), Ming Zhen Bian Wei Lun (Wu Yun), Tai Shang Shi Lu, Shi Shan Lun, Qing Yang Gong Ji, Xuan Jiu Nei Zhuan, Di Wang Shi Lu, San Tian Lie Ji, Shi Yi Jiu Mi Lun (Fu Yi, Lü Xuanqing), Li Dai Ying Xian Tu, Fo Dao Xian Hou Lun, Qin Dao Ming Zheng Lun (Yuan Banqian of Tang Dynasty), Fu Zheng Chu Xie Lun (Wu Yun), Pi Xie Gui Zheng Lun (Du Guangting), Shi Er Xu Wu Jing, Cang Tian Yin Yue Jing, Chi Hua Du Ming Jing, Lou Guan Xian Sheng Nei Zhuan, Bang Dao Shi Jing (Lin Lingsu, Du Guangting, fabricated to destroy the Great Treasury Sutra), San Jiao Gen Yuan Tu (Li Dafang of Jin Tianchang Temple), Li Dai Di Wang Chong Dao Ji, Gao Shang Laozi Nei Zhuan, Ling Bao Er Shi Si Sheng Jing, Hun Yuan Sheng San Qing Jing, Wu Gong Wen Xu Wu Jing, Hun Yuan Huangdi Shi Lu
(4) The imperial decree was issued at the Great Minzhong Temple in Dadu (present-day Beijing) to burn the false scriptures of the Daoist Canon. Except for the 'Dao De Jing' (Tao Te Ching), all were to be burned. Consequently, Elder Lin Quanlun of Baoen Chan Temple in Dadu was ordered to light the fire. After expressing gratitude for the imperial grace, Elder Lin Quanlun offered incense and said: 'The Buddha-hearted Emperor has compassion for all sentient beings, fearing they will fall into the pit of evil views in the three lower realms. There is no partiality here; the essence and the dross must be distinguished clearly. Therefore, it is said that the Emperor's discernment is impartial, and the workings of Heaven are unfathomable. Having come to praise the Emperor's virtue, how dare we not repay the imperial favor? This incense is specifically offered to wish:
'The Great Yuan Emperor, the current Emperor, may his sacred body live ten thousand years, ten thousand years, ten thousand times ten thousand years! May the Golden Wheel (symbolizing Buddhism) and the Dharma Wheel (symbolizing Buddhism) turn together, may his blessings surpass three kalpas (extremely long units of time), may the Shun Sun (symbolizing a peaceful and prosperous era) and the Buddha Sun (symbolizing the universal illumination of Buddhism) shine together, may his life extend for countless kalpas (extremely long units of time).' Then, raising the fire, he said: 'Recalling the time of Emperor Ming of Han, he once used fierce flames to distinguish between beauty and ugliness. The Great Yuan Emperor continues the Hong Fan (a chapter in the Book of Documents), manifesting righteousness and destroying evil; who does not know this? Alas, Daoism secretly harms Buddhist scriptures; from ancient times until now, it has created errors, fabricated falsehoods, stolen the words of Shakyamuni Buddha's scriptures, and plotted to inscribe names on palm leaves (Buddhist scriptures written on palm leaves). Slandering the Tathagata Buddha, falsely accusing the former sages, the ugly words and malicious language, how can they be fully described? Groundless, wild talk is truly difficult to enumerate completely.'
。始自張陵杜撰。不遵老氏玄言。謬作醮書兼集靈寶。詐道從空而得。妄言太上親傳。用三張鬼法。以誑惑愚夫。設五運神符。而魘奸匹婦。以此觀之。葛孝先徒搜要妙。陶洪景謾述浮辭。杜光庭白拈巧偷。劫賊無異。陸修靜外好里弱。說客何殊。若非吃苦不甘。爭肯說長道短。鮑靜被誅猶可。王浮招報非輕。傅奕姜斌不堪齒錄。張生焦輩何足言論。寇謙之口舌瀾翻。損他利己。林靈素機謀諂詐敗。國亡家。毀人祖兮。定遭一時之辱。滅賢良兮必招三世之殃。因果無差報應有準。嗚呼悲法琳不遇而遭貶。嗟道世雖再而難為。致令釋子傷心。幸得皇天開眼。恭惟。我大元世主聖明皇帝陛下。辟邪歸正。去偽存真。恐眾生永墮迷津。令萬姓咸登覺路。雪冤已竟。感謝皇恩。粉骨碎身莫能酬報。遂以火炬打一圓相云。諸仁者。只如三洞靈文。還能證此火光三昧也無。若也於斯會得。家有北斗經。枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處覓天尊。急著眼看。至元十八年十月二十日。大都報恩禪寺林泉長老。從倫奉敕下火。
(五) ○對道士持論師德一十七名。
燕京
圓福寺長老從超 奉福寺長老德亨
藥師院長老從倫 法寶寺長老圓胤
資聖寺統攝至溫 大名府長老
【現代漢語翻譯】 現代漢語譯本：始於張陵（東漢末年道教創始人）的杜撰，不遵循老子（道家學派創始人）的玄妙之言，錯誤地編造齋醮文書，兼采靈寶派（道教派別）的經典。謊稱道法是從虛空中得來，虛妄地說太上老君（道教最高神祇之一）親自傳授。使用張角（東漢末年農民起義領袖）一家的鬼道之法，來欺騙迷惑愚昧之人，設定五運神符，來迷惑奸邪的婦女。由此看來，葛洪（東晉道教學者）徒勞地搜尋精妙之處，陶弘景（南北朝時期道教學者）只是隨意地敘述虛浮的言辭，杜光庭（唐末五代道士）簡直是明目張膽地偷竊，與強盜沒有區別。陸修靜（南北朝時期道教學者）外表美好內心空虛，與遊說之士有什麼不同？如果不是吃苦受罪不甘心，怎麼肯說人長短，道人是非？鮑靜（東晉道士）被誅殺還算可以，王浮（東晉道士）招致的報應可不輕啊。傅奕（唐朝大臣）姜斌（唐朝道士）不值得被記錄，張生焦生之流哪裡值得談論。寇謙之（南北朝時期道士）口舌翻動，損害他人利益自己。林靈素（北宋道士）的機謀諂媚最終導致國家滅亡，家破人亡。詆譭他人祖先，必定會遭受一時的恥辱，滅絕賢良之人，必定會招致三世的災殃。因果報應沒有差錯，報應是準確的。可悲啊，法琳（唐朝僧人）沒有遇到明主而遭到貶謫，可嘆啊，道世（唐朝僧人）雖然多次上書也難以有所作為，以至於讓佛教徒傷心。幸好皇天開了眼，恭敬地認為，我們大元世主聖明皇帝陛下，摒棄邪惡歸於正道，去除虛假儲存真實，恐怕眾生永遠墮入迷途，讓萬姓都登上覺悟之路。雪冤已經完畢，感謝皇上的恩德，即使粉身碎骨也無法報答。於是用火炬打了一個圓相說：諸位仁者，就像三洞靈文（道教經書），還能證明這火光三昧（佛教禪定）嗎？如果能夠在這裡領會，家裡有《北斗經》（道教經典）也枉然，只會讓人心神不安寧。如果不能領會，從此灰飛煙滅之後，任憑你們到處尋找天尊（道教神祇）。趕緊睜大眼睛看。至元十八年十月二十日，大都報恩禪寺林泉長老從倫奉旨下火。
（五）○對道士持論師德一十七名。
燕京
圓福寺長老從超，奉福寺長老德亨
藥師院長老從倫，法寶寺長老圓胤
資聖寺統攝至溫，大名府長老
【English Translation】 English version: It began with Zhang Ling's (founder of Taoism in the late Eastern Han Dynasty) fabrication, not following Lao Tzu's (founder of the Taoist school) profound words, falsely creating rituals and scriptures, and incorporating the Lingbao School's (a Taoist sect) classics. It falsely claimed that the Taoist methods were obtained from the void, and falsely said that Taishang Laojun (one of the highest deities in Taoism) personally transmitted them. It used the ghost methods of the Zhang Jiao (leader of the peasant uprising in the late Eastern Han Dynasty) family to deceive and bewilder the ignorant, and set up Five Elements Divine Charms to seduce wicked women. From this, it can be seen that Ge Hong (Taoist scholar of the Eastern Jin Dynasty) futilely searched for subtleties, Tao Hongjing (Taoist scholar of the Southern and Northern Dynasties) merely casually narrated superficial words, and Du Guangting (Taoist priest of the late Tang and Five Dynasties) was simply blatantly stealing, no different from robbers. Lu Xiujing (Taoist scholar of the Southern and Northern Dynasties) was outwardly beautiful but inwardly weak, what difference was there between him and a persuader? If they were not unwilling to suffer hardships, how would they be willing to speak of others' strengths and weaknesses, and the rights and wrongs of Taoists? It was acceptable that Bao Jing (Taoist priest of the Eastern Jin Dynasty) was executed, but the retribution Wang Fu (Taoist priest of the Eastern Jin Dynasty) incurred was not light. Fu Yi (official of the Tang Dynasty) and Jiang Bin (Taoist priest of the Tang Dynasty) were not worth recording, and the likes of Zhang Sheng and Jiao Sheng were not worth discussing. Kou Qianzhi (Taoist priest of the Southern and Northern Dynasties) wagged his tongue, harming others for his own benefit. Lin Lingsu's (Taoist priest of the Northern Song Dynasty) schemes and flattery ultimately led to the destruction of the country and the ruin of his family. Slandering others' ancestors will surely suffer temporary humiliation, and exterminating the virtuous will surely incur three generations of calamity. There is no error in cause and effect, and retribution is accurate. Alas, it is sad that Fa Lin (Buddhist monk of the Tang Dynasty) was demoted for not meeting a wise ruler, and alas, it is lamentable that Dao Shi (Buddhist monk of the Tang Dynasty), although he repeatedly submitted memorials, could hardly achieve anything, causing Buddhists to be heartbroken. Fortunately, the heavens opened their eyes, and respectfully believe that our great Yuan Emperor, the wise and enlightened Emperor, has abandoned evil and returned to the right path, removed falsehood and preserved truth, fearing that all living beings will forever fall into delusion, and allowing all people to ascend to the path of enlightenment. The injustice has been redressed, and gratitude for the Emperor's grace cannot be repaid even with shattered bones. Therefore, he used a torch to draw a circle and said: 'All you benevolent ones, can the Three Caves Spiritual Writings (Taoist scriptures) still prove this Fire Light Samadhi (Buddhist meditation)? If you can understand it here, having the 'Beidou Sutra' (Taoist classic) at home is in vain, it will only make people uneasy. If you cannot understand it, after the ashes are scattered, let you search for the Celestial Venerable (Taoist deity) everywhere. Open your eyes wide and look. On the 20th day of the tenth month of the eighteenth year of Zhiyuan, the Linquan Elder Conglun of the Baoen Zen Temple in Dadu was ordered to set fire.'
(5) ○ Seventeen masters who hold opinions against Taoists.
Yanjing
Elder Congchao of Yuanfu Temple, Elder Deheng of Fengfu Temple
Elder Conglun of Yaoshiyuan, Elder Yuanyin of Fabao Temple
Supervisor Zhiwen of Zisheng Temple, Elder of Daming Prefecture
明津
薊州
甘泉山長老本璉 上方寺長老道云
灤州 開覺寺長老祥邁
北京 傳教寺講主了詢
大名府 法華寺講主慶規
龍門縣 抗講主行育
大都 延壽寺主道壽 仰山寺律主相睿 資福寺講主善朗
絳州 唯識講主祖圭 蜀川講主元一(余如本論)
(丁亥) 閏二月。詔行至元鈔。以一準中統之五。
(戊子) 正月二十一日大赦。
(六) 至元二十五年正月十九日。江淮釋教都總統楊輦真迦。集江南禪教朝覲登對宣上竺出班。聖旨問。講何經。答云。法華經。次問。仙林講何經。奏云。百法論。即就退位而立。引問徑山云峰和上云。禪以何為宗。奏對云。禪也者凈智妙圓體本空寂(泉總統譯云再說)復奏云。非見聞覺知之所可知。非思量分別之所能解。又傳聖旨令更說。復奏云。禪之為宗。西天四七唐土二三。自迦葉付之阿難。阿難傳之商那和修。商那和修傳之優波鞠多。由是展轉而至二十八祖菩提達磨。菩提達磨即東土之初祖也。祖得法后大破六宗之邪。望東震旦國有大乘根氣。航海而來。見梁皇一語不契。遂折蘆渡江。至少林山中面壁九年。得二祖神光斷臂立雪。祖問。當何所求。光云。我心未寧。乞師安心。祖云。將
【現代漢語翻譯】 現代漢語譯本 明津 薊州 甘泉山長老本璉（Ben Lian，甘泉山寺廟的長老） 上方寺長老道云（Dao Yun，上方寺的長老） 灤州 開覺寺長老祥邁（Xiang Mai，開覺寺的長老） 北京 傳教寺講主了詢（Liao Xun，傳教寺的講師） 大名府 法華寺講主慶規（Qing Gui，法華寺的講師） 龍門縣 抗講主行育（Xing Yu，龍門縣的講師） 大都 延壽寺主道壽（Dao Shou，延壽寺的主持） 仰山寺律主相睿（Xiang Rui，仰山寺的律師） 資福寺講主善朗（Shan Lang，資福寺的講師） 絳州 唯識講主祖圭（Zu Gui，唯識宗的講師） 蜀川講主元一（Yuan Yi，蜀川的講師）（其餘如本論） （丁亥）閏二月。詔行至元鈔。以一準中統之五。 （戊子）正月二十一日大赦。 （六）至元二十五年正月十九日。江淮釋教都總統楊輦真迦（Yang Nianzhenjia）。集江南禪教朝覲登對宣上竺出班。聖旨問。講何經。答云。法華經（Lotus Sutra）。次問。仙林講何經。奏云。百法論。即就退位而立。引問徑山云峰和上云。禪以何為宗。奏對云。禪也者凈智妙圓體本空寂（泉總統譯云再說）復奏云。非見聞覺知之所可知。非思量分別之所能解。又傳聖旨令更說。復奏云。禪之為宗。西天四七唐土二三。自迦葉（Kasyapa）付之阿難（Ananda）。阿難傳之商那和修（Sanavasa）。商那和修傳之優波鞠多（Upagupta）。由是展轉而至二十八祖菩提達磨（Bodhidharma）。菩提達磨即東土之初祖也。祖得法后大破六宗之邪。望東震旦國有大乘根氣。航海而來。見梁皇一語不契。遂折蘆渡江。至少林山中面壁九年。得二祖神光斷臂立雪。祖問。當何所求。光云。我心未寧。乞師安心。祖云。將
【English Translation】 English version Ming Jin Ji Zhou Elder Ben Lian (Elder of Ganquan Mountain Temple) of Ganquan Mountain, Ji Zhou; Elder Dao Yun (Elder of Shangfang Temple) of Shangfang Temple Xiang Mai (Elder of Kaijue Temple) of Kaijue Temple, Luan Zhou Liao Xun (Lecturer of Chuanjiao Temple) of Chuanjiao Temple, Beijing Qing Gui (Lecturer of Fahua Temple) of Fahua Temple, Daming Prefecture Xing Yu (Lecturer) of Longmen County Dao Shou (Abbot of Yanshou Temple) of Yanshou Temple, Dadu; Xiang Rui (Vinaya Master of Yangshan Temple) of Yangshan Temple; Shan Lang (Lecturer of Zifu Temple) of Zifu Temple Zu Gui (Lecturer on Vijnanavada) of Jiang Zhou; Yuan Yi (Lecturer of Sichuan) (The rest as in the original text) (Dinghai) Leap February. An imperial decree was issued to circulate Zhiyuan banknotes, with one note equivalent to five Zhongtong notes. (Wuzi) The 21st day of the first month, a general amnesty was granted. (Six) On the 19th day of the first month of the 25th year of Zhiyuan, Yang Nianzhenjia (Supreme Commander of Buddhism in Jianghuai), gathered Chan and Teaching representatives from Jiangnan to pay homage and answer questions. The emperor asked: 'Which Sutra do you lecture on?' He replied: 'The Lotus Sutra (Fahua Jing).' Then he asked: 'Which text does Xianlin lecture on?' He replied: 'The Hundred Dharmas Treatise.' Then he stepped down from his seat and stood. He questioned the venerable Yunfeng of Jingshan, saying: 'What is the principle of Chan?' He replied: 'Chan is pure wisdom, wonderfully complete, its essence is emptiness and stillness.' (The commander translated, 'Say it again.') He further replied: 'It cannot be known by seeing, hearing, feeling, or knowing; it cannot be understood by thinking or discriminating.' The emperor then ordered him to explain further. He replied: 'The principle of Chan: forty-seven generations in the Western Heaven, twenty-three generations in the Tang land. From Kasyapa (Jiaye) it was passed to Ananda (Anan). Ananda passed it to Sanavasa (Shangnahexiu). Sanavasa passed it to Upagupta (Youpojijuoduo). Thus, it was transmitted through twenty-eight generations to Bodhidharma (Putidamo). Bodhidharma was the first patriarch of the Eastern Land. After attaining the Dharma, the patriarch greatly refuted the heresies of the six schools. Hoping that the Eastern Zhen Dan (China) had the roots of Mahayana, he sailed across the sea. Meeting Emperor Liang, their words did not agree, so he crossed the river on a reed. He went to Shaolin Mountain and faced the wall for nine years. He obtained the Second Patriarch Shenguang, who cut off his arm in the snow. The patriarch asked: 'What do you seek?' Guang said: 'My mind is not at peace. I beg the master to pacify my mind.' The patriarch said: 'Bring'
心來與汝安。光云。覓心了不可得。祖云。與汝安心竟。光得傳心法。後傳之三祖。三祖傳之四祖。四祖傳之五祖。五祖本一栽松道者。四祖云。汝已年老。可再來。吾當忍死以待。五祖遂至濁港江頭。見一女問投宿。而受孕託生。謂之黃梅無姓兒。既而傳法於五祖。黃梅法席七百高僧。獨神秀上座為上首。祖以傳衣法時至。令各述一偈。秀即書壁間云。身是菩提樹。心如明鏡臺。時時常拂拭。莫待惹塵埃。五祖云。此偈亦未見性。蓋其尚滯名相。未脫知解。正在學地。傳聖旨云。再舉一遍復舉畢。又奏云。盧行者時在碓坊。為眾負舂。五祖已知其素有悟門。盧行者本不識字。遂倩人書一偈于壁間秀師所書偈側云。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。乃開析云。老盧此偈至本來無一物處。即是空諸所有徹法源底。五祖即于夜半密付其衣法。盧得衣缽宵遁。至大庾嶺頭。為明上座追及。盧即置衣缽于石上云。不可以力爭。明乃盡其神力。缽不能舉。明乃云。本為法來。非為衣也。祖云。不思善不思惡。正恁么時如何是明上座本來面目。當下大悟。秀歸河北。自稱六祖。然而知解未亡。猶滯名相。故流於相宗。是以教盛西北。能受正傳於曹溪。是以禪盛東南。謂之南能北秀。此教禪所由分也。自是曹溪傳
【現代漢語翻譯】 心不安，我來為你安心。慧光（僧人名）說：『我找不到心啊。』 祖師（指達摩）說：『我已經為你把心安好了。』 慧光因此得到了傳心之法，後來傳給了三祖僧璨（僧人名），三祖傳給四祖道信（僧人名），四祖傳給五祖弘忍（僧人名）。五祖原本是一位栽松樹的道人。四祖說：『你已經年老，可以再來投胎。我當忍耐等待。』 五祖於是到了濁港江邊，遇到一位女子，向她請求借宿，因此受孕託生，被稱為黃梅無姓兒。之後將佛法傳給了五祖。黃梅法席下有七百位高僧，只有神秀上座（僧人名）是首座。五祖認為傳授衣缽的時機已到，命令每人作一首偈。神秀於是寫在墻上說：『身是菩提樹（bodhi tree，覺悟之樹），心如明鏡臺（mirror stand，明亮的鏡子）。時時常拂拭，莫待惹塵埃。』 五祖說：『這首偈語還沒有見到本性，因為他還停留在名相上，沒有脫離知解，還在學習的階段。』 傳聖旨的人說：『再念一遍。』 唸完后，又奏報說：『盧行者（指慧能）當時在碓坊，為大家舂米。』 五祖已經知道他一向有領悟的能力。盧行者本來不識字，於是請人將一首偈語寫在墻上神秀所寫的偈語旁邊說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』 於是分析說：『老盧這首偈語到了『本來無一物』的地方，就是空掉一切所有，徹底到達法源的底部。』 五祖就在半夜秘密地將衣缽傳授給他。盧得到衣缽后連夜逃走，到了大庾嶺頭，被明上座（僧人名）追上。盧於是將衣缽放在石頭上說：『不可以武力爭奪。』 明於是用盡他的神力，卻不能舉起衣缽。明於是說：『我本來是爲了求法而來，不是爲了衣缽。』 祖師說：『不思善，不思惡，正在這個時候，什麼是明上座你本來的面目？』 明當下大悟。神秀回到河北，自稱六祖，然而知解沒有消除，仍然停留在名相上，所以流於相宗。因此他的教法在西北盛行。慧能接受了曹溪的正傳，因此禪宗在東南盛行，被稱為南能北秀。這就是教禪分化的由來。從此曹溪一脈相傳。
【English Translation】 I will pacify your mind. Huiguang (name of a monk) said, 'I cannot find my mind.' The Patriarch (referring to Bodhidharma) said, 'I have already pacified your mind for you.' Huiguang thus received the Dharma of mind transmission, and later transmitted it to the Third Patriarch, Sengcan (name of a monk). The Third Patriarch transmitted it to the Fourth Patriarch, Daoxin (name of a monk), and the Fourth Patriarch transmitted it to the Fifth Patriarch, Hongren (name of a monk). The Fifth Patriarch was originally a Taoist who planted pine trees. The Fourth Patriarch said, 'You are already old, you can be reborn again. I will patiently wait.' The Fifth Patriarch then went to the Zhuogang River, met a woman, and asked her for lodging, thus becoming pregnant and being born, called the 'Unnamed Child of Huangmei.' Later, he transmitted the Dharma to the Fifth Patriarch. Under the Fifth Patriarch's Dharma seat at Huangmei were seven hundred eminent monks, with only Venerable Shenxiu (name of a monk) as the head seat. The Fifth Patriarch considered that the time to transmit the robe and bowl had arrived, and ordered each person to compose a verse. Shenxiu then wrote on the wall, 'The body is a Bodhi tree (bodhi tree, tree of enlightenment), the mind is like a bright mirror stand (mirror stand, bright mirror). Constantly wipe it clean, lest it be stained with dust.' The Fifth Patriarch said, 'This verse has not yet seen the nature, because he is still stuck in names and forms, has not escaped intellectual understanding, and is still in the stage of learning.' The person transmitting the imperial decree said, 'Recite it again.' After reciting it, he also reported, 'Layman Lu (referring to Huineng) was then in the mortar room, pounding rice for everyone.' The Fifth Patriarch already knew that he had always had the ability to comprehend. Layman Lu originally did not know how to read, so he asked someone to write a verse on the wall next to the verse written by Master Shenxiu, saying, 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Then he analyzed, 'Layman Lu's verse, when it reaches the place of 'originally there is not a single thing,' is to empty all that exists, thoroughly reaching the bottom of the source of the Dharma.' The Fifth Patriarch secretly transmitted the robe and bowl to him in the middle of the night. Lu received the robe and bowl and fled overnight, reaching the head of Dayu Ridge, where he was caught up by Venerable Ming (name of a monk). Lu then placed the robe and bowl on a stone and said, 'It cannot be contested by force.' Ming then exhausted his divine power, but could not lift the robe and bowl. Ming then said, 'I originally came to seek the Dharma, not for the robe and bowl.' The Patriarch said, 'Not thinking of good, not thinking of evil, at this very moment, what is your original face, Venerable Ming?' Ming immediately had a great enlightenment. Shenxiu returned to Hebei, claiming to be the Sixth Patriarch, but his intellectual understanding had not been eliminated, and he was still stuck in names and forms, so he flowed into the Characteristics School. Therefore, his teachings flourished in the Northwest. Huineng received the correct transmission from Caoxi, so Zen flourished in the Southeast, called 'Southern Huineng and Northern Shenxiu.' This is the origin of the division of teaching and Zen. From then on, the Caoxi lineage was transmitted.
之南嶽懷讓讓本觀音大士分身。讓傳之馬祖。謂之馬駒踏殺天下人。馬祖傳之百丈。于侍立舉掛拂處。親遭一喝。當下悟去。直得三日耳聾。百丈對黃檗。舉此一喝。黃檗不覺吐舌。亦于言下洞明此喝之旨。后臨濟至於黃檗。三度問佛法大意。三遭六十痛棒。後於大愚席下舉前話云。過在什麼處。愚云。黃檗得與么老婆心切相為。更覓過在。濟大悟。遂于大愚肋下筑三拳。愚云。汝師黃檗。非幹我事。臨濟歸黃檗。便與三掌。自是流通此喝。謂之臨濟入門便喝。此喝之所由生也。所謂德山棒者。即周金剛(泉總統又傳又)聖旨云。如何是周金剛。奏云德山本姓周。為金剛經座主。滿車載疏鈔游南方。直欲摟破魔子窟宅。當恁么時。甚生氣概。於途中遇賣油糍婆子。買油糍點心。婆云。汝是講金剛經座主。經中有一段義。若答得白吃油糍不要錢遂問。過去心不可得。現在心不可得。未來心不可得。三心中點那個心。座主無對。古云。假饒講得千經論。一句臨機下口難。信知不能徹法源底。則滿車之疏皆長語也。后見龍潭。于侍立次。遇夜深辭去。見外面黑。潭遂度紙燭與之。德山方接得。潭便吹滅。當下大悟。次日示眾云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。自是據條白棒。佛來也打。祖來也打。
【現代漢語翻譯】 現代漢語譯本： 南嶽懷讓（Nanyue Huairang）是觀音大士（Guanyin Dashi，Avalokiteśvara Bodhisattva）的分身。懷讓傳給了馬祖（Mazu）。人稱『馬駒踏殺天下人』。馬祖傳給了百丈（Baizhang）。百丈在侍立時，因舉拂塵之處，親身遭遇一聲喝斥，當下領悟，以至於三日耳聾。百丈對黃檗（Huangbo）提起這一喝，黃檗不覺吐舌，也在言語之下徹底明白此喝的旨意。後來臨濟（Linji）到了黃檗處，三次問佛法大意，三次遭到六十痛棒。之後在大愚（Dayu）座下提起之前的話，說：『過錯在什麼地方？』大愚說：『黃檗如此婆心切切地為你，你還找過錯？』臨濟大悟，於是在大愚肋下打了三拳。大愚說：『你的老師是黃檗，與我無關。』臨濟回到黃檗處，便打了三掌。從此流通此喝，人稱臨濟入門便喝。這就是此喝的由來。 所謂德山棒（Deshan Bang）者，即周金剛（Zhou Jingang）。（泉總統又傳又）聖旨說：『如何是周金剛？』奏答說：『德山（Deshan）本姓周，是金剛經（Jin Gang Jing，Diamond Sutra）座主。滿車載著疏鈔遊歷南方，想要摧毀魔子的窟宅。』當那個時候，多麼生氣概。在途中遇到賣油糍的婆子，買油糍點心。婆子說：『你是講解金剛經的座主，經中有一段義，如果答得上來就白吃油糍不要錢。』於是問：『過去心不可得，現在心不可得，未來心不可得，三心中點哪個心？』座主無言以對。古人說：『假使講得千經論，一句臨機下口難。』要知道不能徹底了解法源的底蘊，那麼滿車的疏鈔都是空話。後來見到龍潭（Longtan），在侍立時，遇到夜深辭去。見外面黑，龍潭就遞給他紙燭。德山剛接過，龍潭便吹滅。當下大悟。次日對大眾說：『窮盡玄妙的辯論，就像一毫毛置於太虛；竭盡世間的樞機，就像一滴水投于巨壑。』從此拿著木棒，佛來也打，祖來也打。
【English Translation】 English version: Nanyue Huairang (Nanyue Huairang) was an incarnation of Avalokiteśvara Bodhisattva (Guanyin Dashi). Huairang transmitted it to Mazu (Mazu). It is said, 'The foal tramples and kills all people under heaven.' Mazu transmitted it to Baizhang (Baizhang). While standing in attendance, Baizhang personally encountered a shout at the place where he raised his whisk, and he immediately attained enlightenment, to the point that he was deaf for three days. Baizhang mentioned this shout to Huangbo (Huangbo), and Huangbo unconsciously stuck out his tongue, also thoroughly understanding the meaning of this shout in his words. Later, Linji (Linji) arrived at Huangbo's place and asked about the general meaning of the Buddha-dharma three times, receiving sixty painful blows each time. Later, under Dayu (Dayu), he mentioned the previous conversation, saying, 'Where is the fault?' Dayu said, 'Huangbo is so earnestly concerned for you, and you are still looking for faults?' Linji had a great enlightenment and punched Dayu three times in the ribs. Dayu said, 'Your teacher is Huangbo, it has nothing to do with me.' Linji returned to Huangbo and gave him three slaps. From then on, this shout was circulated, and it was said that Linji shouts upon entering the gate. This is the origin of this shout. The so-called Deshan's Stick (Deshan Bang) refers to Zhou Jingang (Zhou Jingang). (President Quan also transmitted it) The imperial decree said, 'What is Zhou Jingang?' The reply was, 'Deshan (Deshan)'s original surname was Zhou, and he was the master of the Diamond Sutra (Jin Gang Jing). He traveled south with a cart full of commentaries, wanting to destroy the cave dwellings of the demon children.' At that time, what a spirited demeanor. On the way, he met an old woman selling fried cakes and bought some as a snack. The old woman said, 'You are the master who explains the Diamond Sutra. There is a passage in the sutra. If you can answer it, you can eat the fried cakes for free without paying.' So she asked, 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. Which of the three minds do you point to?' The master was speechless. The ancients said, 'Even if you can explain thousands of sutras and treatises, it is difficult to utter a word at the critical moment.' It should be known that if one cannot thoroughly understand the source of the Dharma, then the cartload of commentaries are all empty words. Later, he saw Longtan (Longtan). While standing in attendance, he took his leave because it was late at night. Seeing that it was dark outside, Longtan handed him a paper candle. Just as Deshan received it, Longtan blew it out. He immediately had a great enlightenment. The next day, he said to the assembly, 'Exhausting all mysterious arguments is like placing a hair in the vast emptiness; exhausting all the mechanisms of the world is like dropping a drop of water into a huge ravine.' From then on, he wielded a stick, hitting the Buddha if he came, and hitting the Patriarch if he came.
此無他。恐後人滯于名相。凡有所問。至支離處便與一棒。此棒之所由生也。所謂德山入門便棒。臨濟入門便喝。夫棒喝者。豈徒施也哉。奏至此。遂奏云。臣僧不敢多談。恐瀆聖聽。傳聖旨。但說。不要怕又非奸偷屠販之事。遂進奏云。釋迦牟尼世尊初生下時。周行七步目顧四方。一手指天一手指地云。天上天下唯我獨尊。所謂獨尊者。非為金輪王位之尊。所可尊者。我也。道也。法也。心也(正欲啟奏雲門大師一棒公案以為佛祖雪屈時靈隱長老凈伏牽衣云勿舉此話遂轉語云)。四十九年三百餘會。所說之法。無非觀根逗教。如一雨普沾。三草二木。各隨其根器之大小。而為之發機。末後云。始從鹿野苑終至跋提河。於是二中間未嘗談一字。既是四十九年說法。因甚麼不談一字。正恐後人滯于名相不離知解。所謂不談一字者。熾然常說。以無說之說。是名真說。又于靈山會上百萬眾前。拈起一枝花。普示大眾。獨有迦葉破顏微笑。世尊云。吾有正法眼藏涅槃妙心。分付摩訶大迦葉。謂之教外別傳。傳此心也。印此法也。達磨西來不立文字。直指人心見性成佛。傳此心也。印此法也。奉聖訓垂問曰。云那講主看他長老所說教外別傳底。是耶非耶。上竺出對云。是是。又仙林出雲。南方眾生多是說謊。所以達磨西來不立
【現代漢語翻譯】 現代漢語譯本： 這沒有別的意思，只是恐怕後人拘泥於名相。凡是有人提問，到了細枝末節的地方，就給他一棒。這棒子的由來就是這樣。所謂德山（Deshan，唐代禪宗大師）入門便打，臨濟（Linji，唐代禪宗大師）入門便喝。這棒喝，難道只是隨便施用的嗎？奏對到這裡，於是奏道：『臣僧不敢多談，恐怕褻瀆聖聽。』傳出聖旨：『但說無妨，又不是奸偷屠宰之事。』於是進奏道：『釋迦牟尼世尊（Śākyamuni，佛教創始人）初生下時，周行七步，目光顧視四方，一手指天，一手指地，說：「天上天下，唯我獨尊。」 所謂獨尊，不是金輪王位（cakravartin，統治世界的理想君主）的尊貴所能比的。所應當尊重的，是我，是道，是法，是心（正要啟奏雲門大師（Yunmen，唐代禪宗大師）一棒的公案，來為佛祖洗雪冤屈時，靈隱長老凈伏拉著他的衣袖說不要提這件事，於是轉而說道）。四十九年，三百多次法會，所說的法，無非是觀察眾生的根器來施教，如同一場雨普遍滋潤，三草二木，各自隨著其根器的大小，而使之萌發。最後說，從鹿野苑（Sarnath，佛陀初轉法輪之地）開始，到跋提河（Bhadrā River）結束，在這二者之間未曾談論一個字。既然四十九年說法，為什麼不談一個字呢？正是恐怕後人拘泥於名相，不離開知解。所謂不談一字，是熾盛地經常在說，以無說的說法，才是真正的說法。又在靈山會上，百萬大眾面前，拈起一枝花，普遍地向大眾展示，只有迦葉（Mahākāśyapa，佛陀十大弟子之一）破顏微笑。世尊說：「我有正法眼藏涅槃妙心，交付給摩訶迦葉（Mahākāśyapa）。」 這叫做教外別傳，傳的是這個心，印證的是這個法。達磨（Bodhidharma，禪宗初祖）西來，不立文字，直指人心，見性成佛。傳的是這個心，印證的是這個法。』奉聖訓垂問說：『云那講主（Yunna lecturer）看他長老所說的教外別傳，是對還是不對？』上竺（Shangzhu）回答說：『是，是。』又仙林（Xianlin）說：『南方眾生大多是說謊，所以達磨（Bodhidharma）西來不立文字。』
【English Translation】 English version: This is nothing else but fearing that later generations will be stuck in names and forms (nāmarūpa). Whenever someone asks a question, and it reaches trivial details, then give him a blow with a stick. This is how this stick arises. The so-called Deshan (Deshan, a Chan master of the Tang Dynasty) hits with a stick upon entering, and Linji (Linji, a Chan master of the Tang Dynasty) shouts upon entering. Are these blows and shouts merely applied casually? Having reported to this point, he then reported: 'Your monk dares not talk too much, fearing to defile the sacred hearing.' The imperial decree was transmitted: 'Just speak, there is no matter of adultery, theft, butchery, or trade.' Then he further reported: 'When Śākyamuni, the World-Honored One (Śākyamuni, the founder of Buddhism), was first born, he walked seven steps around, looking in all directions, pointing one finger to the sky and one finger to the earth, saying: "Above the heavens and below the heavens, I alone am the honored one." The so-called honored one is not the honor of the golden wheel king (cakravartin, the ideal monarch who rules the world) that can be compared. What should be honored is I, is the Dao, is the Dharma, is the Mind (just as he was about to report the case of Yunmen (Yunmen, a Chan master of the Tang Dynasty) and his stick, to clear the Buddha's name, Elder Jingfu of Lingyin pulled his sleeve and said not to mention this matter, so he changed his words). For forty-nine years, in more than three hundred assemblies, the Dharma spoken was none other than observing the roots of beings to teach them, like a rain that universally moistens, the three grasses and two trees, each according to the size of their roots, causing them to sprout. Finally, he said, starting from Deer Park (Sarnath, the place where the Buddha first turned the wheel of Dharma) and ending at the Bhadrā River, in between these two, not a single word was spoken. Since he preached the Dharma for forty-nine years, why didn't he speak a single word? It is precisely because he feared that later generations would be stuck in names and forms, not leaving knowledge and understanding. The so-called not speaking a single word is that he is constantly speaking intensely, and speaking with no-speaking is called true speaking. Also, at the assembly on Vulture Peak, in front of millions of people, he held up a flower and showed it to the assembly, and only Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) smiled. The World-Honored One said: "I have the treasury of the true Dharma eye, the wonderful mind of Nirvana, and I entrust it to Mahākāśyapa (Mahākāśyapa)." This is called a special transmission outside the teachings, transmitting this mind, and sealing this Dharma. When Bodhidharma (Bodhidharma, the first patriarch of Chan) came from the West, he did not establish words, but directly pointed to the human mind, seeing one's nature and becoming a Buddha. He transmitted this mind and sealed this Dharma.' Following the imperial instruction, he asked: 'Lecturer Yunna (Yunna lecturer), what do you think of the elder's special transmission outside the teachings, is it right or wrong?' Shangzhu (Shangzhu) replied: 'Yes, yes.' Xianlin (Xianlin) also said: 'Most sentient beings in the South are liars, so Bodhidharma (Bodhidharma) came from the West and did not establish words.'
文字。正恐伶俐的。說謊貪著語言文字。故有直指之語。又奉聖旨宣進。榻前同仙林賜坐謝恩畢。就坐。傳聖旨云。持論。仙林雲。始從鹿野苑終至跋提河。於是二中間未嘗談一字。既是不談一字。五千余卷自何而來。答云。一代時教如標月指。了知所標畢竟非月。林雲。汝禪宗得法有多少人。答云。從上佛祖天下老和上。盡恒河沙莫窮其數。林雲。即今是誰。答云。當面蹉過。林雲。在什麼處。答云。含元殿上更覓長安。林無語。又傳聖旨。令泉總。統。問那講主問底。是甚言語。林答。問他禪宗得道多少人。他云。恒河沙數。又傳聖旨。汝講主家。莫看麵皮。何得向遠遠說來。林遂問。如何是禪。答以手打一圓相。林雲。何得動手動腳。答云。只這一圈子便透不過。說甚千經萬論。林無語。又奉聖旨云。俺也知爾是上乘法。但得法底人。入水不溺。入火不燒。于熱油鍋中教坐。汝還敢么。答云。不敢奉聖旨。為甚不敢。奏云。此是神通三昧。我此法中無如是事。又傳聖旨。如何都無輸贏。林雲。道不敢。便是輸。遂斥林雲。不妨會得好。林無語。乃體聖意。奏云。夫禪之與教本一體也。禪乃佛之心。教乃佛之語。因佛語而見佛心。譬之百川異流同歸于海。到海則無異味。又如我萬萬歲皇帝。坐鎮山河天下一統。四
夷百蠻隨方而至。必從順成門外而入。到得黃金殿上。親睹黃金面皮。方謂到家。若是教家只依語言文字。未達玄旨。猶是順成門外人。又如禪家未得徹證未得頓悟。亦在順成門外。謂之到家亦未可也。皇情大悅。遂以龍袖西拂。即謝恩下殿。奉御領。歸寢殿賜食。◎
(己丑) ◎正月抄數戶計○庚寅九月日大赦。
(辛卯) 五月二十三日詔改按察司曰肅政廉訪司。
(癸巳) 十月二十二日大赦。
(七) 至元三十年。杭州徑山云峰和上示寂。師名妙高。句之長溪人。父諱鼒家。世業儒。母阮。夢池上嬰兒合爪坐蓮華心手捧得之。覺而生師。因名夢池。神采秀徹。嗜書力學。尤耽釋典。固請學出世法。父母以夢故不定奪。俾從吳中雲夢澤公受具戒。師銳意求道。首參癡絕沖。沖曰。此兒語纚纚有緒。吾宗瑚璉也。尋又見無準于徑山。準尤器愛。擬以侍職處。師嘆曰。懷安敗名。吾不遍參諸方不止也。遂之育王見偃溪。即請入侍室。掌職藏鑰。一日溪舉。譬如牛過窗欞。頭角四蹄俱過了。因甚尾巴過不得。師劃然有省。答曰。鯨吞海水盡。露出珊瑚枝。偃溪可之。會師遷南屏。攜師與俱。尋住南興大蘆。遂為嫡嗣。遷保安江陰教忠霅川何山。云衲四來。三堂皆溢。蔣山虛次直指僉議無
【現代漢語翻譯】 現代漢語譯本 各地的夷人和百蠻紛紛前來，必須從順成門外進入，到達黃金殿上，親眼見到黃金面皮（指皇帝），才算到了家。如果學佛之人只依賴語言文字，沒有領悟到玄妙的旨意，就像還在順成門外的人一樣。又如禪宗修行者沒有徹底證悟，沒有頓悟，也還在順成門外，不能說已經到家了。皇帝非常高興，於是用龍袖向西邊拂了一下，（僧人）就謝恩下殿，由奉御帶領，回到寢殿接受賜食。
（己丑年）◎正月，抄錄統計戶口。 ◎庚寅年九月，頒佈大赦。
（辛卯年）◎五月二十三日，下詔將按察司改為肅政廉訪司。
（癸巳年）◎十月二十二日，頒佈大赦。
（七）至元三十年，杭州徑山云峰和尚圓寂。這位禪師法名妙高，是句容長溪人。他的父親名鼒家，世代以儒學為業。母親阮氏，夢見池塘上的嬰兒合掌坐在蓮花上，用心手捧著。醒來后就生下了這位禪師，因此取名夢池。他神采秀異，喜愛讀書，努力學習，尤其沉迷於佛經。他堅決請求學習出世之法，父母因為夢境的緣故，沒有明確決定，讓他跟隨吳中的雲夢澤公受具足戒。禪師銳意求道，首先參訪癡絕沖禪師。沖禪師說：『這個孩子說話有條理，很有章法，是我們宗門的棟樑之材。』不久又在徑山拜見無準禪師，無準禪師更加器重喜愛他，打算讓他擔任侍者。禪師嘆息說：『貪圖安逸會敗壞名聲，我不遍參各方叢林是不會停止的。』於是前往育王寺拜見偃溪禪師，立即請求進入侍室，掌管藏經的鑰匙。一天，偃溪禪師舉例說：『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去呢？』禪師豁然開悟，回答說：『鯨吞海水盡，露出珊瑚枝。』偃溪禪師認可了他的回答。後來偃溪禪師遷往南屏山，帶著禪師一同前往。不久禪師住持南興大蘆寺，於是成為偃溪禪師的嫡傳弟子。之後又遷住保安、江陰教忠寺、霅川何山寺，四方雲遊的僧人紛紛前來，三個禪堂都滿了。蔣山虛次直指僉議沒有
【English Translation】 English version The Yi and Bai barbarians from all directions arrive, and must enter through the Shuncheng Gate, reach the Golden Hall, and personally see the golden face (referring to the emperor) to be considered home. If a Buddhist only relies on language and writing without understanding the profound meaning, they are like people still outside the Shuncheng Gate. Similarly, if a Chan practitioner has not thoroughly realized enlightenment or had a sudden awakening, they are still outside the Shuncheng Gate and cannot be said to have arrived home. The emperor was very pleased, so he flicked his dragon sleeve to the west, and (the monk) thanked him and descended from the hall, led by the Fengyu, and returned to the sleeping palace to receive food.
(Year Ji Chou) ◎In the first month, the number of households was copied and counted. ◎In the ninth month of Gengyin year, a general amnesty was issued.
(Year Xin Mao) ◎On the twenty-third day of the fifth month, an edict was issued to change the Ancha Si (Censorate) to the Suzheng Lianfang Si (Honest and Upright Investigation Office).
(Year Gui Si) ◎On the twenty-second day of the tenth month, a general amnesty was issued.
(7) In the thirtieth year of Zhiyuan, the monk Yunfeng of Jingshan Mountain in Hangzhou passed away. The master's name was Miaogao, and he was from Changxi, Jurong. His father's name was Zjia, and his family had been engaged in Confucianism for generations. His mother, Ruan, dreamed of a baby in the pond sitting on a lotus flower with palms together, holding it with her heart and hands. She woke up and gave birth to the master, so he was named Mengchi. He had a brilliant spirit, loved reading, studied hard, and was especially fascinated by Buddhist scriptures. He firmly requested to study the Dharma of transcending the world. Because of the dream, his parents did not make a definite decision and allowed him to receive the full precepts from Yun Mengze Gong in Wuzhong. The master was determined to seek the Way and first visited Chan Master Chijue Chong. Chan Master Chong said, 'This child speaks logically and systematically, and is a pillar of our sect.' Soon after, he met Chan Master Wuzhun at Jingshan Mountain, and Chan Master Wuzhun loved him even more and planned to have him serve as an attendant. The master sighed and said, 'Seeking comfort will ruin my reputation. I will not stop until I have visited all the monasteries.' So he went to Yuwang Temple to see Chan Master Yanxi and immediately requested to enter the attendant's room to take charge of the key to the treasury. One day, Chan Master Xi gave an example, 'For example, a cow passes through a window frame, and its head, horns, and four hooves have all passed, why can't its tail pass?' The master suddenly realized something and replied, 'The whale swallows all the seawater, revealing the coral branches.' Chan Master Yanxi approved of his answer. Later, Chan Master Xi moved to Nanping Mountain and took the master with him. Soon after, the master resided at Daxing Dalu Temple, thus becoming Chan Master Yanxi's direct disciple. After that, he moved to Bao'an, Jiaoyin Jiaozhong Temple, and He Shan Temple in Chuanchuan. Monks from all directions came, and all three meditation halls were full. Jiangshan Xuci Zhizhi Qianyi did not
以易師。朝旨從之。歷十有三載。眾逾五百。德祐乙亥年。被兵革。軍士有迫師求金者。師曰。此但有寺有僧。無金與汝。俄以刃擬師。師延頸曰。欲殺即殺。吾頭非汝礪刀石。辭氣雍容了無怖畏。軍士感動擲刃去。丞相伯顏公見師加敬。舍牛百齋糧五百。寺賴以濟。顏公又戒諸將。此老非常人比。宜異目待之。以故寺得無恙。至元庚辰。雙徑延請。師懇辭再三。乃前寺罹回祿。草創才什一。師悉力興建。且捐衣盂自為僧堂眾寮。不十年悉復舊觀。戊子春。魔事忽作教徒譖毀禪宗。師聞之嘆曰。此宗門大事。吾當忍死以爭之。遂拉一二同列趨京。有旨大集教禪廷辨。上問禪以何為宗。師奏。凈智妙圓體本空寂。非見聞覺知思慮分別所能到。宣問再三。師歷舉西天四七東土二三。達磨諸祖南能北秀。德山臨濟棒喝因緣。大抵教是佛語。禪是佛心。正法眼藏涅槃妙心。趣最上乘。孰過於禪。詞指明辯餘二千言。又宣進榻前與仙林。諸教徒返復論難。林問。禪宗得法幾人。師云。從上佛祖天下老和上。盡恒河沙莫窮其數。林雲。只這是誰。師云。含元殿上更覓長安。又問。如何是禪。師打一圓相。林不省。師曰。只這一圈透不過。說甚千經萬論。林辭屈。上大說。眾喙乃熄。禪宗按堵如初。陛辭南歸。示眾云。我本深藏巖竇
【現代漢語翻譯】 易師（Yishi，法號），朝廷下旨聽從了他的意見。經歷了十三年，僧眾超過五百人。德祐乙亥年，遭遇戰亂，有士兵逼迫易師交出金錢。易師說：『這裡只有寺廟和僧人，沒有金錢給你們。』士兵隨即用刀威脅易師，易師伸長脖子說：『要殺就殺，我的頭不是你們磨刀的石頭。』言辭從容，毫無畏懼。士兵感動，扔掉刀離開了。丞相伯顏公（Boyan Gong）見到易師，非常尊敬，捐獻了一百頭牛和五百齋糧，寺廟因此得以維持。伯顏公還告誡各位將領：『這位老和尚不是普通人，應該另眼相待。』因此寺廟得以保全。至元庚辰年，雙徑寺（Shuangjing Temple）邀請易師前去住持，易師再三懇辭。當時前寺遭遇火災，重建只完成了十分之一。易師竭盡全力興建，並且捐出自己的衣物和缽盂，親自建造僧堂和僧寮。不到十年，完全恢復了舊觀。戊子年春天，邪魔之事突然發生，有教徒誣陷禪宗。易師聽到后嘆息說：『這是宗門的大事，我應當忍死力爭。』於是帶領一兩個同伴前往京城。朝廷下旨召集各教派和禪宗在朝廷上辯論。皇上問禪宗以什麼為宗旨，易師回答說：『凈智妙圓，體本空寂，不是見聞覺知思慮分別所能達到的。』皇上再三詢問，易師歷數西天四七（指印度傳承的二十八祖）東土二三（指中國的六祖慧能），達磨（Damo）諸祖，南能（指慧能）北秀（指神秀），德山（Deshan）臨濟（Linji）的棒喝因緣，大抵是教是佛語，禪是佛心，正法眼藏涅槃妙心，趣最上乘，沒有比禪宗更好的了。』言辭明確，辯論了二千多字。皇上又宣他到榻前與仙林（Xianlin）等教徒反覆論難。仙林問：『禪宗得法的人有多少？』易師說：『從上佛祖到天下老和尚，多如恒河沙數，無法窮盡。』仙林問：『僅僅是這些是誰？』易師說：『含元殿上更覓長安（Hanyuan Hall，Chang'an）。』又問：『如何是禪？』易師打了一個圓相。仙林不明白。易師說：『僅僅這一圈都透不過，說什麼千經萬論。』仙林理屈詞窮。皇上非常高興，眾人的爭論才平息。禪宗得以像原來一樣安穩。易師告別皇上南歸，告訴眾人說：『我本深藏巖竇』
【English Translation】 Yishi (his Dharma name), the imperial court followed his advice. After thirteen years, the Sangha exceeded five hundred. In the year of Yihai during the Deyou reign, they encountered war, and soldiers forced Yishi to hand over money. Yishi said, 'Here there are only temples and monks, no money to give you.' The soldiers then threatened Yishi with a knife, and Yishi stretched out his neck and said, 'Kill me if you want, my head is not a whetstone for your knife.' His words were calm and without fear. The soldiers were moved and threw away their knives. Chancellor Boyan Gong (Boyan Gong) showed great respect to Yishi, donating one hundred cows and five hundred portions of vegetarian food, which helped the temple survive. Boyan Gong also warned the generals, 'This old monk is no ordinary person and should be treated with special respect.' Therefore, the temple was preserved. In the year of Gengchen during the Zhiyuan reign, Shuangjing Temple (Shuangjing Temple) invited Yishi to be the abbot, but Yishi repeatedly declined. At that time, the previous temple had been destroyed by fire, and only one-tenth of the reconstruction had been completed. Yishi devoted all his efforts to rebuilding it, and donated his own clothes and alms bowl to personally build the monks' hall and living quarters. In less than ten years, it was completely restored to its former appearance. In the spring of the year Wuzi, demonic events suddenly occurred, and disciples slandered the Chan (Zen) school. Upon hearing this, Yishi sighed and said, 'This is a major event for our school, and I must risk my life to contend for it.' So he led one or two companions to the capital. The imperial court ordered a grand gathering of various schools and the Chan school to debate in court. The emperor asked what the Chan school's doctrine was, and Yishi replied, 'Pure wisdom is wonderfully complete, and its essence is empty and still, beyond what can be reached by seeing, hearing, knowing, thinking, or discriminating.' The emperor asked again and again, and Yishi recounted the twenty-eight patriarchs of the Western Heavens (referring to the twenty-eight patriarchs of the Indian tradition), the sixth patriarch Huineng (Huineng) of the Eastern Land (referring to China), Damo (Bodhidharma) and the patriarchs, Huineng (Huineng) of the South and Shenxiu (Shenxiu) of the North, and the causes and conditions of Deshan's (Deshan) and Linji's (Linji) shouts and blows. In general, the teachings are the Buddha's words, and Chan is the Buddha's mind, the treasury of the true Dharma eye, the wonderful mind of Nirvana, leading to the supreme vehicle. What is better than Chan?' His words were clear and he debated for more than two thousand words. The emperor then summoned him to his couch to debate repeatedly with Xianlin (Xianlin) and other disciples. Xianlin asked, 'How many people have attained the Dharma in the Chan school?' Yishi said, 'From the Buddhas and patriarchs of the past to the old monks of the world, they are as numerous as the sands of the Ganges, beyond counting.' Xianlin asked, 'Who are these?' Yishi said, 'Looking for Chang'an (Chang'an) on the Hanyuan Hall (Hanyuan Hall).' He also asked, 'What is Chan?' Yishi drew a circle. Xianlin did not understand. Yishi said, 'You cannot even penetrate this circle, what is the use of talking about thousands of scriptures and treatises?' Xianlin was at a loss for words. The emperor was very pleased, and the arguments of the crowd subsided. The Chan school was as stable as before. Yishi bid farewell to the emperor and returned south, telling the assembly, 'I was originally hidden deep in a cave.'
。隱遁過時。不謂日照天臨。難逃至化。又云。衲帔矇頭萬事休。此時山僧都不會。徑山輪奐甫備。延燎復盡。師謂眾曰。吾負此山債耳。遂竭力再建。匯殿坡為池。他屋皆易置佳處。五年而成。癸巳六月初。小參訓飭學者。十七日書偈而逝。師生於嘉定己卯二月十七日。壽七十五。臘五十九。葬于寺西之居頂庵。
(甲午) 至元三十一年 上崩。
(八) 世祖皇帝潛龍時。出征西國。好生為任。迷徑遇僧。開途受記。由是光宅天下統御萬邦。大弘密乘尊隆三寶。
帝潛龍時。命忠書記。叩六丁之靈。求治國之道。出征江南。書記奏云。飛龍之時已至。可速回轅。上然之猶是富有天下。
帝問帝師云。施食至少。何能普濟無量幽冥。帝師云。佛法真言力。猶如飲馬珠。
帝迎旃檀瑞像歸內宮。安奉萬歲山仁智殿。為見世之寶。
帝嘗問帝師云。修寺建塔有何功德。帝師云。福廕大千。由是建仁王護國寺。以鎮國焉。
帝命帝師。齊竟天雨金花。繽紛而下。帝云。何故有此祥瑞。帝師云。陛下心花內發。天雨金花讚歎。
帝命伯顏丞相。攻取江南不克。遂問膽巴師父云。護神云何不出氣力。奏云。人不使不去。佛不請不說。帝遂求請。不日而宋降。
定光
【現代漢語翻譯】 現代漢語譯本：隱居避世已經過時了。不能說是陽光普照，上天降臨，就難以逃脫最終的歸宿。又說：『用衲衣矇住頭，萬事都停止。』此時山裡的僧人什麼都不知道。徑山寺廟宇剛完備，就被火燒盡。師傅對大家說：『我欠這座山的債啊。』於是竭盡全力再次重建。把殿前的斜坡改造成池塘，其他的房屋都改建到更好的地方。五年才完成。癸巳年六月初，小參時訓誡學者。十七日寫下偈語后圓寂。師傅生於嘉定己卯年二月十七日，享年七十五歲，僧臘五十九年，葬于寺西的居頂庵。
（甲午年）至元三十一年，皇上駕崩。
（八）世祖皇帝還是潛龍的時候，出征西域各國，以愛護生命為己任。迷路時遇到僧人，僧人為他指路並授記。因此光耀天下，統治萬邦，大力弘揚密乘，尊崇佛法僧三寶。
皇帝還是潛龍的時候，命令忠書記，祈求六丁神靈，尋求治理國家的方法。出征江南時，書記上奏說：『飛龍在天的時機已經到來，可以迅速回師。』皇上認為是對的，仍然擁有天下。
皇帝問帝師（Dishi，Imperial Preceptor）說：『施食即使很少，怎麼能普遍救濟無量無邊的幽冥眾生？』帝師說：『佛法真言的力量，就像飲馬珠一樣。』
皇帝迎接旃檀瑞像（Zhan Tan Rui Xiang，Auspicious Sandalwood Image）回到內宮，安放在萬歲山仁智殿，作為現世的珍寶。
皇帝曾經問帝師說：『修建寺廟寶塔有什麼功德？』帝師說：『福澤庇佑整個大千世界。』因此修建仁王護國寺，用來鎮守國家。
皇帝命令帝師，齋戒完畢後天空下起金色的花朵，紛紛揚揚地飄落。皇帝說：『為什麼會有這種祥瑞？』帝師說：『陛下心花由內而發，天降金花讚歎。』
皇帝命令伯顏丞相（Boyan Chengxiang，Prime Minister Boyan），攻打江南沒有成功，於是問膽巴師父（Danba Shifu，Master Danba）說：『護法神為什麼不出力？』膽巴師父回答說：『人不使用就不會行動，佛不請求就不會說法。』皇帝於是祈求，沒過幾天宋朝就投降了。
定光（Dingguang）
【English Translation】 English version: Seclusion and reclusion are outdated. It cannot be said that sunlight shines and Heaven descends, making it difficult to escape the ultimate destiny. It is also said: 'Covering the head with a patched robe, all affairs cease.' At this time, the mountain monk knows nothing. The Jing Shan monastery was just completed when it was burned down. The master said to everyone: 'I owe this mountain a debt.' So he tried his best to rebuild it. He transformed the slope in front of the hall into a pond, and relocated the other buildings to better locations. It took five years to complete. In the sixth month of the Gui Si year, during a small gathering, he instructed the scholars. On the seventeenth day, he wrote a verse and passed away. The master was born on the seventeenth day of the second month of the Jia Ding Ji Mao year, and lived to the age of seventy-five, with fifty-nine years as a monk. He was buried in the Ju Ding hermitage west of the temple.
(Jia Wu year) In the thirty-first year of Zhi Yuan, the Emperor passed away.
(Eight) When Emperor Shizu was still a hidden dragon, he went on expeditions to the Western Regions, making it his duty to cherish life. When he got lost, he met a monk who showed him the way and gave him a prophecy. Therefore, he illuminated the world, ruled all nations, vigorously promoted Esoteric Buddhism, and revered the Three Jewels of Buddha, Dharma, and Sangha.
When the Emperor was still a hidden dragon, he ordered the loyal scribe to pray to the spirits of the Six Ding, seeking ways to govern the country. When he went on an expedition to Jiangnan, the scribe reported: 'The time for the flying dragon has arrived, you can quickly return.' The Emperor thought it was right, and still possessed the world.
The Emperor asked the Dishi (帝師, Imperial Preceptor): 'How can offering food, even if it is little, universally save the immeasurable and boundless beings in the dark realms?' The Dishi said: 'The power of the Buddha's true words is like a horse-drinking pearl.'
The Emperor welcomed the Zhan Tan Rui Xiang (旃檀瑞像, Auspicious Sandalwood Image) back to the inner palace and enshrined it in the Ren Zhi Hall on Longevity Mountain as a treasure of this world.
The Emperor once asked the Dishi: 'What merit is there in building temples and pagodas?' The Dishi said: 'Blessings cover the entire great thousand world.' Therefore, the Ren Wang Protectorate Temple was built to protect the country.
The Emperor ordered the Dishi that after fasting, golden flowers rained down from the sky, falling in abundance. The Emperor said: 'Why is there such an auspicious sign?' The Dishi said: 'Your Majesty's heart flower blooms from within, and the heavens rain down golden flowers in praise.'
The Emperor ordered Prime Minister Boyan (伯顏丞相, Boyan Chengxiang) to attack Jiangnan without success, so he asked Master Danba (膽巴師父, Danba Shifu): 'Why don't the Dharma protectors exert their strength?' Master Danba replied: 'People will not act unless they are used, and the Buddha will not speak unless requested.' The Emperor then prayed, and within a few days, the Song Dynasty surrendered.
Dingguang
佛塔毫光發現。
帝命開視內有舍利。光耀人目。由是重建寶塔。
蜀僧元一遊西天回朝。
帝。帝問云。西天佛有么。元一奏云當今東土生民主。何異西天悉達多。
元一以西天琢成玉石佛像獻。
帝。帝寶之於萬山供養。
元一以西天貝多葉經獻。
帝。帝貯以七寶函。嚴加信仰。
忠書記僧中之杰。
帝命以三奇之道為輔。出號施令。帝加信任。封為太保。
元一自西天持佛如來鐵缽獻。
帝。帝悅寶之。以鎮庫藏。
帝與帝師坐次。一亢二僧侍側。帝云。何不遊戲三昧。亢以一年小云。從小至大為次。一遂云。海青身至小。天鵝身至大。海青徹天飛。天鵝生懼怕。亢云。豬㹠身至小。像王身至大。像見㹠來欺。擲向大千界。帝師云。我以大千界。化為一釜灶。煮爾四伴物。大小都容了。帝大悅。
帝問元一云。孔老徒眾何以至少。如來徒眾何以至多。元一奏云。富嫌千口少。貧恨一身多。
帝問揀壇主云。何處有佛。揀奏云。我皇即是佛。帝云。朕如何是佛。揀云。殺活在於手。乾坤掌上平。
帝問彌陀和上云。和上住在何處。奏云。住在我王神州。帝云。恁么則時時見彌陀。
帝問僧元一云。和上還
【現代漢語翻譯】 現代漢語譯本 佛塔毫光發現。 皇帝下令打開佛塔檢視，發現裡面有舍利（佛教聖物，佛陀火化后的遺留物）。舍利光芒耀眼。因此重建寶塔。 蜀地僧人元一從西天（指印度）遊歷歸來朝見皇帝。 皇帝問元一：『西天有佛嗎？』元一回答說：『當今東土（指中國）百姓擁戴的君主，和西天（指印度）的悉達多（釋迦牟尼佛的本名）有什麼區別呢？』 元一將從西天（指印度）雕琢成的玉石佛像獻給皇帝。 皇帝珍視這些佛像，將它們供養在萬山。 元一將從西天（指印度）帶回的貝多葉經獻給皇帝。 皇帝用七寶函（用七種珍寶製成的盒子）存放這些經書，並虔誠地信仰。 忠是書記僧人中的傑出人物。 皇帝命令他以三奇之道（指道教的理論）輔佐朝政，頒佈號令。皇帝非常信任他，封他為太保。 元一從西天（指印度）帶回佛如來（釋迦牟尼佛）的鐵缽獻給皇帝。 皇帝非常高興，將它珍藏起來，用來鎮守國庫。 皇帝和帝師（皇帝的老師）坐在一起，一亢和二僧在旁邊侍候。皇帝說：『何不遊戲三昧（進入禪定狀態）？』亢以一年小云，從小至大為次。一於是說：『海青（一種鳥）的身體最小，天鵝的身體最大。海青可以徹天飛翔，天鵝卻生來害怕。』亢說：『豬㹠（小豬）的身體最小，像王的身體最大。大象見到小豬來欺負它，（嚇得）把它扔向大千世界（佛教用語，指廣闊的世界）。』帝師說：『我將大千世界，化為一個大灶，煮你們這四個傢伙，無論大小都能容納。』皇帝非常高興。 皇帝問元一：『為什麼孔子、老子的徒眾這麼少，而如來的徒眾這麼多？』元一回答說：『富人還嫌一千張嘴吃飯不夠，窮人卻恨不得自己沒有身體。』 皇帝問揀壇主：『哪裡有佛？』揀回答說：『我皇就是佛。』皇帝說：『朕如何是佛？』揀說：『殺與活都在您的掌握之中，乾坤（天地）也在您的掌上得以安定。』 皇帝問彌陀和尚：『和尚住在哪裡？』彌陀和尚回答說：『住在我的皇的神州（指中國）。』皇帝說：『這樣說來，豈不是時時都能見到彌陀（阿彌陀佛）？』 皇帝問僧人元一：『和尚還』
【English Translation】 English version Discovery of Light from the Stupa. The Emperor ordered the stupa (a dome-shaped structure erected as a Buddhist shrine) to be opened, and inside were found Śarīra (relics, remains of the Buddha after cremation). The relics shone brightly. Therefore, the pagoda was rebuilt. The Śu (Sichuan) monk Yuan Yi returned to the court after traveling in the Western Regions (referring to India). The Emperor asked Yuan Yi: 'Is there a Buddha in the Western Regions?' Yuan Yi replied: 'How is the current ruler of the Eastern Land (referring to China), supported by the people, different from Siddhartha (the given name of Śākyamuni Buddha) in the Western Regions?' Yuan Yi presented a jade Buddha statue carved in the Western Regions (referring to India). The Emperor treasured these statues and had them enshrined at Wanshan. Yuan Yi presented the palm-leaf scriptures he brought back from the Western Regions (referring to India). The Emperor stored these scriptures in a seven-jeweled box and devoutly believed in them. Zhong was an outstanding figure among the scribe monks. The Emperor ordered him to assist in governing the country using the Three Wonders (referring to Daoist theories) and to issue decrees. The Emperor trusted him greatly and appointed him as Grand Protector. Yuan Yi presented the iron bowl of Buddha Tathagata (Śākyamuni Buddha) that he brought back from the Western Regions (referring to India). The Emperor was pleased and treasured it, using it to guard the national treasury. The Emperor and the Imperial Teacher were seated, with Yi Kang and two monks attending them. The Emperor said: 'Why not play in Samadhi (a state of meditative consciousness)?' Kang used a year Xiaoyun, from small to large as the order. Yi then said: 'The body of the black-winged kite is the smallest, and the body of the swan is the largest. The black-winged kite can fly through the sky, but the swan is born with fear.' Kang said: 'The body of the piglet is the smallest, and the body of the elephant king is the largest. When the elephant sees the piglet coming to bully it, (it is frightened and) throws it into the Great Thousand World (a Buddhist term referring to the vast world).' The Imperial Teacher said: 'I will transform the Great Thousand World into a large stove and cook you four fellows, accommodating both large and small.' The Emperor was very pleased. The Emperor asked Yuan Yi: 'Why are the followers of Confucius and Laozi so few, while the followers of the Tathagata are so many?' Yuan Yi replied: 'The rich still complain that a thousand mouths are not enough to feed, while the poor hate having a body.' The Emperor asked the altar master Jian: 'Where is the Buddha?' Jian replied: 'My Emperor is the Buddha.' The Emperor said: 'How am I the Buddha?' Jian said: 'Killing and giving life are in your hands, and the universe is stabilized in your palm.' The Emperor asked the monk Amitābha: 'Where does the monk reside?' The monk Amitābha replied: 'I reside in my Emperor's Divine Land (referring to China).' The Emperor said: 'In that case, isn't Amitābha (Amitābha Buddha) seen at all times?' The Emperor asked the monk Yuan Yi: 'Does the monk still'
涉世緣么。奏云。不知法故犯。知法了應無。
帝問帝師云。僧中還有通古今事底么。時有因和上。奏云。法自漢明帝至以火辯真偽。帝云。古今事且置。今再以火辯真偽時如何。因奏曰。我皇有護法之心。此經爭得焚燒。帝悅其言。
帝誕生太子。詔海云國師。摩頂立名。奏云。世間最尊貴。無越于真金。
帝命東宮圍場齋。帝師作懺悔。帝師云。眾生度脫盡。仁王悲願深。
帝設資戒大會。隨處放光。帝問帝師云。光從何處來。帝師回奏云。感應道交佛光應現。
帝命皇后娘娘。鎮國寺行香。后問眾僧云。諸處放光。此處何無。言訖定光塔上毫光燭天。終日不散。
帝以眾婇女圍繞帝師。帝問云。還也動心么。帝師云。目前雖可看。爭奈老僧何。帝大悅。
帝問淵總統。還有眷屬無。回奏云。終日不曾離。又問。還餐酒肉無。淵奏云。缽盂常染腥膻味。帝云。好老實人。
新筑京城。監筑者謀毀海云國師塔。兩雉相合。奏帝欲去其塔。帝云。海云高僧。築城圍之。貴僧之德千古不磨。
帝一日曰。栴檀瑞像現世佛寶當建大剎安奉。庶一切人俱得瞻禮。乃建大聖壽萬安寺。
帝命寫金字藏經。卷軸前影象未定。帝云。此經是釋迦佛說。止畫說主。庶
【現代漢語翻譯】 現代漢語譯本：
皇帝問道：『涉世有因緣嗎？』回答說：『因為不懂佛法所以才犯錯，如果懂得了佛法，應該就不會犯錯了。』 皇帝問帝師（Dishi，皇帝的老師）說：『僧人中有通曉古今之事的嗎？』當時有因和尚（Yin Heshang）回答說：『佛法自從漢明帝（Han Mingdi）時起，就用火來辨別真偽。』皇帝說：『古今之事暫且不提，現在再用火來辨別真偽，你覺得如何？』因和尚回答說：『我皇上有護法之心，這部經怎麼能焚燒呢？』皇帝聽了很高興。 皇帝生了太子，詔令海云國師（Haiyun Guoshi）摩頂立名。海云國師回答說：『世間最尊貴的東西，沒有超過真金的。』 皇帝命令東宮在圍場設齋，帝師作懺悔。帝師說：『眾生都度脫了，仁王的悲願很深。』 皇帝設立資戒大會，隨處都放出光芒。皇帝問帝師說：『光從哪裡來？』帝師回答說：『這是感應道交，佛光應現。』 皇帝命令皇后娘娘（Huanghou Niangniang）在鎮國寺（Zhenguo Si）行香。皇后問眾僧說：『其他地方都放光，這裡為什麼沒有？』說完，定光塔（Dingguang Ta）上放出毫光，照亮天空，整日不散。 皇帝讓眾多婇女圍繞著帝師。皇帝問道：『還會動心嗎？』帝師說：『眼前雖然可以看，又能奈老僧如何呢？』皇帝非常高興。 皇帝問淵總統（Yuan Zongtong）：『還有眷屬嗎？』回答說：『終日不曾離開。』又問：『還吃酒肉嗎？』淵回答說：『缽盂里經常沾染腥膻味。』皇帝說：『真是個老實人。』 新修築京城，監工的人想毀掉海云國師塔。兩面城墻合攏，上奏皇帝想拆掉那座塔。皇帝說：『海云是高僧，築城時要繞著他的塔。』讚揚僧人的德行千古不磨滅。 皇帝有一天說：『栴檀瑞像（Zhan Tan Rui Xiang）現世，佛寶應當建立大寺廟來安奉，希望所有的人都能瞻仰禮拜。』於是建造了大聖壽萬安寺（Dashengshou Wan'an Si）。 皇帝命令抄寫金字藏經（Jinzi Zangjing）。卷軸前面的影象還沒有確定。皇帝說：『這部經是釋迦佛（Shijiafo）說的，只畫說法的主人就好。』
【English Translation】 English version:
The Emperor asked: 'Is there a karmic connection to worldly affairs?' The reply was: 'Because of not understanding the Dharma, mistakes are made. If one understands the Dharma, then one should not make mistakes.' The Emperor asked the Dishi (Imperial Teacher): 'Among the monks, are there any who understand both ancient and modern affairs?' At that time, there was the monk Yin Heshang who replied: 'Since the time of Emperor Han Mingdi, the Dharma has been distinguished by fire to discern truth from falsehood.' The Emperor said: 'Let's set aside ancient and modern affairs for now. What do you think about using fire again to discern truth from falsehood?' Yin Heshang replied: 'My Emperor has a heart for protecting the Dharma. How could this scripture be burned?' The Emperor was pleased with his words. The Emperor's son, the Crown Prince, was born, and the Emperor ordered the National Teacher Haiyun Guoshi to touch the Crown Prince's head and give him a name. Haiyun Guoshi replied: 'In the world, the most honorable thing is nothing more than pure gold.' The Emperor ordered the Eastern Palace to hold a vegetarian feast at the hunting grounds, and the Imperial Teacher performed repentance. The Imperial Teacher said: 'All sentient beings are delivered, the King of Benevolence's vows are deep.' The Emperor established a Dharma Assembly, and light emanated from everywhere. The Emperor asked the Imperial Teacher: 'Where does the light come from?' The Imperial Teacher replied: 'It is the interaction of the Way and the response, the Buddha's light appearing in response.' The Emperor ordered the Empress (Huanghou Niangniang) to offer incense at Zhenguo Temple. The Empress asked the monks: 'Everywhere else is emitting light, why is there none here?' As soon as she finished speaking, a ray of light shone from the Dingguang Pagoda, illuminating the sky, and did not dissipate all day. The Emperor had many concubines surround the Imperial Teacher. The Emperor asked: 'Does your heart still move?' The Imperial Teacher said: 'Although it can be seen before my eyes, what can this old monk do?' The Emperor was very pleased. The Emperor asked Yuan Zongtong: 'Do you have any family?' He replied: 'I have never left them all day.' He also asked: 'Do you still eat wine and meat?' Yuan replied: 'My alms bowl is always stained with the smell of fish and meat.' The Emperor said: 'What an honest man.' A new capital city was being built, and the supervisors plotted to destroy the Haiyun Guoshi Pagoda. The two walls were joined together, and they reported to the Emperor that they wanted to remove the pagoda. The Emperor said: 'Haiyun is a high monk, build the city around his pagoda.' He praised the monk's virtue as imperishable for thousands of years. One day, the Emperor said: 'A sandalwood auspicious image (Zhan Tan Rui Xiang) has appeared in the world, and a great temple should be built to enshrine the Buddha treasure, so that all people can pay homage.' Thus, the Dashengshou Wan'an Temple was built. The Emperor ordered the writing of the Golden Script Sutra (Jinzi Zangjing). The image in front of the scroll had not yet been determined. The Emperor said: 'This sutra was spoken by Shakyamuni Buddha (Shijiafo), just draw the speaker.'
看讀者知有所自。
帝詔遍天下。每一歲中行佈施度僧讀大藏經。隨處放光現瑞。禎祥不一。
帝詔講華嚴大德。于京城大寺開演。彰顯如來之富貴。
帝設大會。七處放光。顯示華嚴七處之玄旨。
帝問眾臣僚。每日還不放閑也無。眾臣僚無對。帝乃袖中出數珠示之。內外百官皆歸至善。
釋迦如來住世七十九年。
帝至七十九歲。乃云。與佛同壽。不為夭矣。
帝詔十高僧內殿供養。帝端居不動。諸大德亦復默然。帝乃云。此是真實功德。
帝詔僧大內唸經行香。侍臣奏云。僧多有不識字者。帝乃云。但教舒展拭去塵埃。亦有功德。
糠禪背杖戒身見。
帝。帝問曰。此杖何為。回奏云。身有過失。以杖責之帝曰。過失在心。鞭身何益。與其責身。莫若責心。
帝見僧有過。不加王法。止令閱教懺悔。
帝詔東昌大師演教。帝大悅。賜以寶玉拄杖。
帝平宋已。彼境教不流通。天下揀選教僧三十員。往彼說法利生。由是直南教道大興。
帝建大聖壽萬安寺。帝制四方。各射一箭以為界至。
帝大內皆以真言梵字為嚴飾。錶行住坐臥不離舍佛法也。
帝賜講人紅僧衣。令說法人與佛齊等。
蜀僧圓證見
【現代漢語翻譯】 現代漢語譯本： 看讀者自然知道（這些內容）來自哪裡。 皇帝下詔書通告天下，每年都要舉行佈施、度化僧人、誦讀《大藏經》的活動，各地都放出光明，顯現祥瑞，各種吉祥的徵兆不止一種。 皇帝下詔讓精通《華嚴經》的大德高僧在京城的大寺廟裡開講，彰顯如來佛的富貴。 皇帝舉辦大法會，七個地方都放出光明，顯示《華嚴經》七處九會（七處放光）的玄妙旨意。 皇帝問眾位大臣，每天是否還能夠保持不放縱自己。眾大臣沒有回答。皇帝就從袖子里拿出念珠給他們看。內外百官都歸向至善。 釋迦如來在世七十九年。 皇帝到七十九歲時，說：『與佛同壽，不算短命了。』 皇帝詔令十位高僧到內殿供養。皇帝端正地坐著不動，各位大德高僧也沉默不語。皇帝於是說：『這是真實的功德。』 皇帝詔令僧人在大內唸經、行香。侍臣上奏說：『僧人中有很多不識字的。』皇帝說：『只要讓他們舒展開經卷，擦去灰塵，也有功德。』 糠禪（指沒有實證的禪修者）背離了杖、戒、身見（錯誤的知見）。 皇帝問道：『這根杖是做什麼用的？』（有人）回答說：『身上有過失，用杖責打。』皇帝說：『過失在心裡，鞭打身體有什麼用？與其責打身體，不如責備內心。』 皇帝看到僧人有過錯，不施加王法懲罰，只是讓他們閱讀經教，懺悔罪過。 皇帝詔令東昌大師演說佛法，皇帝非常高興，賜給他寶玉手杖。 皇帝平定宋朝以後，那裡佛教不流通，（於是）在天下選拔了三十名精通經教的僧人，前往那裡說法，利益眾生。從此，江南地區的佛教大大興盛。 皇帝建造大聖壽萬安寺。皇帝制定四方邊界，各自射出一箭作為界限。 皇帝在大內都用真言（mantra）、梵字（Brahmi script）來裝飾，表明（自己）的行住坐臥都不離開佛法。 皇帝賜給講經說法的人紅色僧衣，使說法的人與佛相等。 蜀地的僧人圓證來拜見。
【English Translation】 English version: The reader will know from where (this content) originates. The Emperor issued an edict throughout the land that every year, activities such as giving alms, ordaining monks, and reciting the Tripitaka (Dàzàngjīng) should be held. Everywhere, light was emitted and auspicious signs appeared, with various auspicious omens occurring. The Emperor issued an edict for eminent monks well-versed in the Avatamsaka Sutra (Huáyán jīng) to give lectures in the capital's major temples, highlighting the wealth and nobility of the Tathagata (Rúlái). The Emperor held a grand assembly, where light was emitted in seven places, revealing the profound meaning of the seven locations and nine assemblies (qī chù jiǔ huì) of the Avatamsaka Sutra. The Emperor asked his ministers if they were still able to avoid indulging themselves each day. The ministers did not respond. The Emperor then took out a rosary (shùzhū) from his sleeve and showed it to them. All the officials, both inside and outside the court, turned towards supreme goodness. Shakyamuni Buddha (Shìjiā Rúlái) lived in the world for seventy-nine years. When the Emperor reached the age of seventy-nine, he said, 'To live as long as the Buddha is not a premature death.' The Emperor summoned ten eminent monks to the inner palace for offerings. The Emperor sat upright and motionless, and the great virtuous monks were also silent. The Emperor then said, 'This is true merit.' The Emperor ordered monks to recite scriptures and burn incense in the inner palace. Attending officials reported, 'Many of the monks are illiterate.' The Emperor said, 'Just instructing them to unfold the scriptures and wipe away the dust also has merit.' 'Kanga Zen' (Kāng Chán) (referring to those who practice Zen without real attainment) turns away from the staff, precepts, and self-view (shēn jiàn) (wrong views). The Emperor asked, 'What is this staff for?' (Someone) replied, 'When there are faults on the body, it is used to strike it.' The Emperor said, 'Faults are in the mind; what is the use of whipping the body? Rather than punishing the body, it is better to punish the mind.' When the Emperor saw that a monk had committed a fault, he did not apply the law of the land but only ordered him to read the teachings and repent. The Emperor ordered Master Dongchang (Dōngchāng Dàshī) to expound the Dharma. The Emperor was very pleased and bestowed upon him a jeweled staff. After the Emperor pacified the Song Dynasty, Buddhism was not widespread there. (Therefore,) he selected thirty monks well-versed in the teachings from across the land to go there to preach the Dharma and benefit sentient beings. From then on, Buddhism greatly flourished in the Jiangnan region. The Emperor built the Great Holy Longevity Wan'an Temple (Dà Shèng Shòu Wàn'ān Sì). The Emperor established the boundaries of the four directions, each shooting an arrow as a boundary marker. The Emperor decorated the inner palace with mantras (zhēnyán) and Brahmi script (Fànzì), indicating that (he) never departed from the Buddha's Dharma in his walking, standing, sitting, and lying down. The Emperor bestowed red monastic robes upon those who lectured on the scriptures, making the lecturers equal to the Buddha. The monk Yuanzheng (Yuánzhèng) from Shu came to pay respects.
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帝。帝問。汝何所習。回奏云。幼明三奇。長習佛乘。上悅。賜以碧玉香鼎。命崇香火。
帝萬機之暇。自奉施食。持數珠而課誦。
帝建大聖壽萬安寺成。兩廊擬塑佛像。監修官聞奏。帝云。不須塑泥佛。只教活佛住。
帝御北征。護神現身陣前。怨敵自退廣濟大師。皇宮親侍日久。禮誦不輟帝深賞讚。賜以放光佛像。命敬侍供養。
帝問相士山水。士奏云。善惡由山水所主。帝問。太行山如何。相士奏云。出奸盜。帝云。何以夫子在彼生。帝召僧圓證問云。此人山水說得是么。證回奏云。善政治天下。天下人皆善。山水之說臣僧未曉。帝大悅。
舍羅薩張大師志慕出家。
帝從其請落髮爲僧。賜七寶數珠。命供日課。
帝詔蜀僧圓證。明六神之術。上曰。髡髮恐無靈驗。回奏云。此六者。天地日月水火之神。菩提場中各說偈贊佛。得大解脫門。為華嚴之嚴衛。僧人昭事。神必欽依。髡髮無傷。帝然之。
帝詔元一與道士持論。元一攻其竊釋孔之言。上悅。
帝問僧佛牙真偽。僧無對。帝云。真偽自分明。諸人休錯解。
帝命僧念無量壽王陀羅尼經。能念者賜疋帛稱賞。
帝召東宮云。海云是汝師。居住金田宜加崇飾。由是鼎新慶
【現代漢語翻譯】 現代漢語譯本： 皇帝問：『你學習什麼？』 回答說：『我從小就明白三奇（指日、月、星），長大後學習佛法。』 皇帝聽了很高興，賜給他碧玉香鼎，命他崇奉香火。 皇帝在處理政務的閑暇，親自進行施食，手持數珠課誦。 皇帝建造的大聖壽萬安寺建成后，兩廊準備塑造佛像。監修官稟告皇帝，皇帝說：『不必塑造泥佛，只要讓活佛住在寺里。』 皇帝親自率軍北征，護法神顯身於陣前，敵軍自然退卻。廣濟大師在皇宮裡長久侍奉，禮拜誦經從不間斷，皇帝非常讚賞，賜給他放光佛像，命他恭敬侍奉供養。 皇帝問相士關於山水的問題，相士回答說：『善惡由山水所主宰。』 皇帝問：『太行山怎麼樣？』 相士回答說：『出奸盜。』 皇帝說：『為什麼夫子（指孟子）在那裡出生？』 皇帝召來僧人圓證問：『這個人說的山水對嗎？』 圓證回答說：『善於治理天下，天下人都會善良，山水之說臣僧不明白。』 皇帝非常高興。 舍羅薩張大師立志出家。 皇帝同意了他的請求，讓他落髮爲僧，賜給他七寶數珠，命他每日供奉課誦。 皇帝詔令蜀僧圓證，闡明六神（指天地日月水火之神）之術。皇帝說：『剃髮恐怕沒有靈驗。』 圓證回答說：『這六神，是天地日月水火之神，在菩提場中各自說偈贊佛，得到大解脫門，作為華嚴經的嚴衛，僧人如果能昭示此事，神一定會欽佩順從，剃髮沒有妨礙。』 皇帝認為他說得對。 皇帝詔令元一與道士辯論，元一駁斥道士竊取釋迦牟尼和孔子的言論，皇帝聽了很高興。 皇帝問僧人佛牙的真假，僧人無言以對。皇帝說：『真假自分明，諸位不要錯解。』 皇帝命令僧人唸誦無量壽王陀羅尼經，能唸誦的人賜給疋帛作為獎賞。 皇帝召見東宮（太子）說：『海云是你的老師，他居住的金田應該加以崇飾。』 因此重新修繕慶
【English Translation】 English version: The Emperor asked: 'What do you study?' He replied: 'I understood the Three Luminaries (referring to the sun, moon, and stars) from a young age, and I study the Buddha's teachings as I grow up.' The Emperor was pleased and bestowed upon him a jade incense burner, ordering him to revere incense offerings. The Emperor, in his spare time from handling state affairs, personally performed food offerings, holding prayer beads and reciting scriptures. After the completion of the Great Longevity Wanan Temple built by the Emperor, there were plans to sculpt Buddha statues in the two corridors. The supervising official reported to the Emperor, who said: 'There is no need to sculpt clay Buddhas, just let living Buddhas reside in the temple.' The Emperor personally led the northern expedition, and the protective deity manifested before the battle formation, causing the enemy to retreat on their own. Grand Master Guangji served in the imperial palace for a long time, and his worship and recitation of scriptures never ceased. The Emperor deeply admired him and bestowed upon him a radiating Buddha statue, ordering him to respectfully serve and make offerings. The Emperor asked a physiognomist about mountains and rivers, and the physiognomist replied: 'Good and evil are governed by mountains and rivers.' The Emperor asked: 'What about Mount Taihang?' The physiognomist replied: 'It produces traitors and thieves.' The Emperor said: 'Why was Master (referring to Mencius) born there?' The Emperor summoned the monk Yuanzheng and asked: 'Is what this person says about mountains and rivers correct?' Yuanzheng replied: 'If one governs the world with goodness, everyone in the world will be good. This monk does not understand the theory of mountains and rivers.' The Emperor was very pleased. Great Master Shelasa Zhang aspired to become a monk. The Emperor granted his request, allowing him to have his head shaved and become a monk, bestowing upon him a seven-jeweled rosary, and ordering him to make daily offerings and recitations. The Emperor summoned the Shu monk Yuanzheng to elucidate the art of the Six Deities (referring to the deities of heaven, earth, sun, moon, water, and fire). The Emperor said: 'I fear that shaving the head will not be efficacious.' Yuanzheng replied: 'These six deities are the deities of heaven, earth, sun, moon, water, and fire. In the Bodhi field, each of them recited verses praising the Buddha, attained the great liberation gate, and served as the solemn guardians of the Avatamsaka Sutra. If monks can proclaim this matter, the deities will surely admire and obey, and shaving the head will not be a hindrance.' The Emperor agreed with him. The Emperor ordered Yuan Yi to debate with a Taoist priest, and Yuan Yi refuted the Taoist priest for stealing the words of Sakyamuni and Confucius. The Emperor was pleased. The Emperor asked the monks about the authenticity of the Buddha's tooth, and the monks were speechless. The Emperor said: 'The truth and falsehood are self-evident, do not misunderstand.' The Emperor ordered the monks to recite the Infinite Life King Dharani Sutra, and those who could recite it would be rewarded with bolts of silk as a reward. The Emperor summoned the Crown Prince and said: 'Haiyun is your teacher, and the Jintian where he resides should be embellished.' Therefore, Qing was renovated.
壽大剎。
帝出郊狩南花園云。此處宜建梵剎。段相依命修造。出狩回駕。寺已剎圓。
帝顯正摧邪。命除道德經外。余皆焚燬。以絕其妄。宰臣奏。分揀道藏。檢出馬湘詩云。樹連滄海水連雲。昔有殷周李老君。人說是非皆不定。五千言外更無文。符合上意。龍顏大悅。制焚之。
帝頒行玉音。詔昊天講主云。聞朕在世誡約學徒究明佛法。毋令減滅。
峨嵋普賢道場。缺大藏經。
命張大師。徑從驛騎遞相迎送。佛法流通福覃西蜀。上都道士等奏。與釋教定邪正。
帝云。勝負如何賞罰。道士云。義墮者斬首。帝曰。不然。義墮者削髮爲僧。
宋主以王位來歸。學佛修行。
帝大悅。命削髮爲僧寶焉。
聖安寶長老送瑞像至內。心不之悅。
帝云。此是皇家佛。汝心何懊惱。帝回與三十二錠白金。以表三十二相也。
宋太后削髮爲尼。誦經修道。
帝深加敬仰。四事供養。
帝宣宋室二宮人至。皆祝髮為尼。帝云。三寶中人也。命歸山學佛修行。供送衣糧。
帝設無遮會。詔信講主說總聖名目。帝云。既號無遮。云何有數。
宋主毳衣圓頂。
帝命往西土討究大乘明即佛理。
帝以金為泥。命僧儒繕寫
【現代漢語翻譯】 現代漢語譯本： 壽大剎（寺廟名）。 皇帝出城在南花園打獵時說：『這裡適合建造寺廟。』段丞相奉命建造。皇帝打獵回來，寺廟已經建成。 皇帝彰顯正法，破除邪說，下令除了《道德經》外，其餘書籍全部焚燬，以杜絕其虛妄之說。宰相上奏說，在整理道藏時，檢出馬湘的詩句：『樹連滄海水連雲，昔有殷周李老君。人說是非皆不定，五千言外更無文。』符合皇帝的心意，皇帝非常高興，下令焚燬。 皇帝頒佈玉音，詔告昊天講主說：『朕在世時告誡學徒，要深入研究佛法，不要使其衰減。』 峨嵋普賢道場缺少大藏經。 皇帝命令張大師，用驛站的馬匹接力傳送經書。佛法流通，福澤西蜀。上都的道士們上奏說，要與佛教辯論正邪。 皇帝說：『勝負如何賞罰？』道士說：『義理辯論失敗者斬首。』皇帝說：『不然，義理辯論失敗者削髮爲僧。』 宋朝的君主帶著王位來歸順，學習佛法修行。 皇帝非常高興，下令削髮爲僧，視其為珍寶。 聖安寶長老送來瑞像到宮內，內心並不喜悅。 皇帝說：『這是皇家佛，你為何懊惱？』皇帝賞賜他三十二錠白金，以表彰佛的三十二相。 宋朝太后削髮爲尼，誦經修道。 皇帝非常敬仰，用四事供養。 皇帝宣召宋朝的兩位宮人到，都為她們剃度為尼。皇帝說：『她們是三寶中的人。』命令她們回山學佛修行，供給衣糧。 皇帝設立無遮大會，詔令信講主宣說總聖名目。皇帝說：『既然號稱無遮，為何還有數量？』 宋朝君主穿著僧衣，頭戴圓帽。 皇帝命令他前往西土，探究大乘明即佛理。 皇帝用金泥，命令僧人和儒生繕寫經書。
【English Translation】 English version: Shou Da Temple (name of a temple). The Emperor, while hunting in the Southern Garden, said: 'This place is suitable for building a temple.' Prime Minister Duan was ordered to construct it. Upon the Emperor's return from the hunt, the temple was already completed. The Emperor manifested the true Dharma and destroyed heresies, ordering that all books except the 'Tao Te Ching' be burned to eliminate their falsehoods. The Chancellor reported that while sorting through the Taoist canon, they found a poem by Ma Xiang: 'Trees connect to the Canghai Sea, water connects to the clouds, in the past there were the Yin, Zhou, Laozi. People say right and wrong are uncertain, beyond the five thousand words there is no more writing.' This aligned with the Emperor's will, and he was greatly pleased, ordering its destruction. The Emperor issued an imperial edict, proclaiming to the lecturer of Haotian: 'While I am alive, I admonish students to thoroughly study the Buddha Dharma, and not allow it to diminish.' The Samantabhadra Bodhimanda of Mount Emei lacks the Tripitaka. The Emperor ordered Great Master Zhang to use relay horses from the postal service to deliver the scriptures. The Buddha Dharma spread, bringing blessings to Western Shu. Taoists from the Upper Capital petitioned to debate with Buddhism on what is right and wrong. The Emperor said: 'How will victory or defeat be rewarded or punished?' The Taoists said: 'Those who fail in the debate of principles should be beheaded.' The Emperor said: 'No, those who fail in the debate of principles should have their heads shaved and become monks.' The ruler of the Song Dynasty came to surrender with his throne, to study the Buddha Dharma and practice. The Emperor was very pleased and ordered him to have his head shaved and become a monk, regarding him as a treasure. Elder Sheng'an Bao brought an auspicious image to the palace, but his heart was not pleased. The Emperor said: 'This is the royal Buddha, why are you upset?' The Emperor rewarded him with thirty-two ingots of silver, to represent the thirty-two marks of the Buddha. The Empress Dowager of the Song Dynasty shaved her head and became a nun, reciting scriptures and practicing the Way. The Emperor deeply revered her and provided her with the four requisites. The Emperor summoned two palace women from the Song Dynasty, and had them both ordained as nuns. The Emperor said: 'They are people of the Three Jewels.' He ordered them to return to the mountains to study the Buddha Dharma and practice, providing them with clothing and provisions. The Emperor established an Unobstructed Assembly, ordering the lecturer Xin to proclaim the names of all the sages. The Emperor said: 'Since it is called Unobstructed, why are there numbers?' The ruler of the Song Dynasty wore monastic robes and a round cap. The Emperor ordered him to go to the Western Lands to investigate the profound principles of Mahayana, which is the Buddha's truth. The Emperor used gold as mud and ordered monks and Confucians to transcribe scriptures.
大藏經一藏。貯以七寶瑯函。流傳萬世。
帝設資戒大會。避使長為僧之人使見認得欲取。帝叱云已為佛弟子。誰復能為主天竺進缽。
帝取食前珍味。碎置缽中。內外侍從數滿千人。各賜一粒。普令得沾如來缽中之禪悅。
帝至香山。山半有泉。問僧此泉足僧用否。僧回奏云。日供一千僧。流注尚無竭。賜白金一錠。命筑亭蓋覆。貴其利濟宋鎮庫栴檀方圓丈餘。
帝曰。鎮庫無益。刻為佛像利益人天。
帝駕至香山栗園。其栗方熟。左右從駕萬人余。帝誡諭云。此為三寶物。一個不容拈。
僧眾遠迎。
帝駕。帝曰。往日僧人三詔不起。今日僧人云以遠迎。僧無對。
帝設大會。阇黎佛聲響亮。帝曰。如是佛音聲。多少眾生生善心。乃賜白金一錠。
弘法寺藏經板歷年久遠。
命諸山師德。校正訛謬鼎新嚴飾。補足以傳無窮。
帝一日云。三人護法。二已去了。惟朕一人。當今佛法愈隆愈盛。
帝命逸林上師。譯藥師壇法儀軌。為天下消八苦之災。增無量之壽。
帝設十萬僧會。命十師對御說法。賜白金十錠玉拄杖十條。
外邦貢佛舍利。
帝云。不獨朕一人得福。乃于南城彰義門。高建門塔。普令往來皆得頂戴。
【現代漢語翻譯】 現代漢語譯本 《大藏經》（Dàzàngjīng，佛教經典的總集）一藏，儲藏在七寶瑯函中，流傳萬世。 皇帝設立資戒大會，爲了避免使者中可能有曾經是僧人的人認出並想取回佛缽，皇帝斥責說：『我已經成為佛弟子，誰還能做我的主人，（又）向天竺（Tiānzhú，古代印度）進獻佛缽呢？』 皇帝取來餐前的珍饈美味，搗碎放在缽中，內外侍從數滿千人，每人賜予一粒，普遍讓他們都能沾染如來缽中的禪悅。 皇帝來到香山（Xiāngshān），山腰有泉水，問僧人這泉水足夠僧人使用嗎？僧人回答說：『每天供給一千僧人，水流涌注尚且沒有枯竭。』皇帝賜予白金一錠，命人筑亭蓋覆，珍視它利益救濟的作用。宋朝鎮庫的栴檀（zhāntán，一種香木）方圓一丈多。 皇帝說：『鎮庫沒有益處，雕刻成佛像可以利益人天。』 皇帝駕臨香山栗園，栗子正成熟。左右隨從駕馭的有萬人之多，皇帝告誡說：『這是三寶（sānbǎo，佛、法、僧）之物，一個也不允許拿。』 僧眾遠遠地迎接皇帝的駕臨。 皇帝說：『往日僧人多次詔令都不來，今天僧人卻說要遠迎。』僧人無言以對。 皇帝設立大會，阇黎（shélí，佛教僧官名）的佛聲響亮。皇帝說：『這樣的佛音聲，能讓多少眾生生起善心啊。』於是賜予白金一錠。 弘法寺（Hóngfǎ Sì）的藏經板年代久遠。 皇帝命令各山有德行的僧師，校正其中的訛誤，重新修繕裝飾，補充完善，以便流傳無窮。 皇帝有一天說：『三人護法，現在已經去了兩個，只有我一人了。當今佛法越來越興隆昌盛。』 皇帝命令逸林（Yìlín）上師，翻譯藥師壇法儀軌，為天下消除八苦之災，增加無量的壽命。 皇帝設立十萬僧會，命令十位法師在御前說法，賜予白金十錠、玉拄杖十條。 外國進貢佛舍利（fó shèlì，佛教聖物）。 皇帝說：『不只是我一人得到福報，』於是在南城彰義門（Zhāngyì Mén）高高地建立門塔，普遍讓往來的人都能頂禮膜拜。
【English Translation】 English version The entire collection of the 'Dazangjing' (Dàzàngjīng, the complete collection of Buddhist scriptures) is stored in a seven-jeweled casket, to be passed down for eternity. The Emperor established a Dharma assembly for bestowing precepts. To prevent any former monks among the envoys from recognizing and attempting to reclaim the Buddha's alms bowl, the Emperor rebuked, 'I have already become a disciple of the Buddha. Who can still be my master and present the alms bowl to Tianzhu (Tiānzhú, ancient India)?' The Emperor took pre-meal delicacies, crushed them, and placed them in the alms bowl. The inner and outer attendants numbered a thousand, and each was given a grain, so that all could partake in the meditative joy within the Tathagata's alms bowl. The Emperor arrived at Xiangshan (Xiāngshān). Halfway up the mountain was a spring. He asked the monks if the spring was sufficient for their needs. The monks replied, 'It supplies a thousand monks daily, and the flow has yet to cease.' The Emperor bestowed a tael of white silver and ordered a pavilion to be built over it, valuing its benefit and aid. The Song Dynasty's treasury sandalwood, used for securing the treasury, was over ten feet in circumference. The Emperor said, 'Securing the treasury is of no benefit. Carving it into Buddha images will benefit humans and devas.' The Emperor arrived at the chestnut orchard on Xiangshan. The chestnuts were ripe. The retinue numbered over ten thousand. The Emperor admonished, 'These belong to the Three Jewels (sānbǎo, Buddha, Dharma, Sangha). Not one is to be taken.' The Sangha (monastic community) greeted the Emperor from afar. The Emperor said, 'In the past, monks did not respond to repeated imperial summons. Today, monks say they will greet me from afar.' The monks were speechless. The Emperor established a grand assembly. The acharya's (shélí, a Buddhist monastic title) voice of the Buddha was resonant. The Emperor said, 'Such a Buddha's voice can inspire goodness in countless beings.' He then bestowed a tael of white silver. The Tripitaka printing blocks at Hongfa Temple (Hóngfǎ Sì) are of great age. The Emperor ordered virtuous monks from various mountains to correct errors, renovate and embellish, and supplement them to ensure endless transmission. One day, the Emperor said, 'Of the three protectors of the Dharma, two have departed. Only I remain. Today, the Buddha's Dharma is increasingly flourishing and prosperous.' The Emperor ordered Master Yilin (Yìlín) to translate the Medicine Buddha Mandala Ritual, to eliminate the eight sufferings and increase immeasurable lifespan for all under heaven. The Emperor established a gathering of one hundred thousand monks, ordering ten masters to expound the Dharma before him, and bestowed ten taels of white silver and ten jade staffs. Foreign lands presented Buddha's relics (fó shèlì, sacred Buddhist objects) as tribute. The Emperor said, 'Not only I alone shall receive blessings.' Therefore, at Zhangyi Gate (Zhāngyì Mén) in the southern city, he erected a tall gate pagoda, so that all who pass by may pay homage.
帝命高僧。重整大藏分大小乘。再標芳號遍佈天下。
帝一統天下。外邦他國皆歸至化。帝印大藏三十六藏。遣使分賜。皆令得瞻佛日。
帝命帝師云。去佛遙遠僧戒全虧。可選諸路高僧。賜紅黃大衣。傳授薩婆多部大戒。
帝云。菩薩戒本但解法師語者皆得傳受。乃印造一千部。流通散施。普令大地眾生皆奉如來寶戒。
帝問揀壇主云。何處為最上福田。回奏云。清涼。帝云真佛境界。乃建五大寺為世福田。
帝於五臺運工建寺。有澗無水。興工之日。段張沿澗覓水。突然涌出。給濟不乏。
臣佐奏。以天下僧尼一例同民。
帝問。民籍若干。府庫若干。奏云。不知。上曰。輔相治道固宜用心。此乃不理。而急於餐菜馂饀之僧人。其事乃止。
帝聞五教義。帝云。頓教即心是佛諸佛境界。凡夫不修如何得到。
帝見西僧經教與漢僧經教。音韻不同。疑其有異。命兩土名德對辯。一一無差。帝曰。積年疑滯今日決開(故有法寶勘同)。
帝以佛教為心。厭化胡偽造。歷代斷除莫之遏絕。嚴行天下焚燬無遺。
釋迦如來真身舍利寶塔統御剎中計一十九所。各頒錢帛。廣加嚴飾。大陳供養。
帝嘗召群臣云。朕以本覺無二真心。治天
【現代漢語翻譯】 現代漢語譯本 皇帝命令高僧，重新整理大藏經，區分大小乘，再標上美好的名稱，遍佈天下。 皇帝統一天下，外國他國都歸順教化。皇帝印製大藏經三十六藏，派遣使者分發賞賜，都讓他們能夠瞻仰佛日（指佛法的光輝）。 皇帝命令帝師說：『距離佛陀時代已經遙遠，僧人的戒律全部虧損。可以選擇各路高僧，賜予紅黃大衣，傳授薩婆多部（Sarvastivada）大戒。』 皇帝說：『菩薩戒本只要懂得法師語言的人都可以傳授。』於是印造一千部，流通散佈，普遍讓大地眾生都奉行如來寶戒。 皇帝問揀壇主說：『何處是最上的福田？』回答說：『清涼（指五臺山）。』皇帝說：『真是佛的境界。』於是建造五大寺廟作為世間的福田。 皇帝在五臺山動工建造寺廟，有一條山澗卻沒有水。興工之日，段張沿著山澗尋找水源，突然涌出泉水，供給充足，沒有缺乏。 臣子進奏說：『將天下僧尼一律等同於百姓。』 皇帝問：『百姓戶籍有多少？府庫錢糧有多少？』臣子回答說：『不知道。』皇帝說：『輔佐治理國家本來應該用心，這些都不瞭解，卻急於過問吃剩飯菜的僧人，』這件事就停止了。 皇帝聽聞五教（指儒、釋、道等）的義理。皇帝說：『頓教（指禪宗）說即心是佛，是諸佛的境界。凡夫不修行如何能夠得到？』 皇帝看到西僧的經教與漢僧的經教，音韻不同，懷疑其中有差異。命令兩地的名僧大德對辯，一一覈對沒有差別。皇帝說：『多年的疑惑今天終於解開了（所以有法寶勘同）。』 皇帝以佛教為心，厭惡化胡（指佛教傳入中國后被改造）的偽造。歷代斷除卻不能遏制。嚴厲地在天下推行，焚燬沒有遺留。 釋迦如來真身舍利寶塔，在統御的國土中共有十九所。各頒發錢財布帛，廣泛地加以嚴飾，盛大地陳設供養。 皇帝曾經召集群臣說：『朕以本覺無二的真心，治理天下。』
【English Translation】 English version The Emperor ordered eminent monks to reorganize the Great Treasury of Scriptures (Da zang jing), distinguishing between the Mahayana (Da cheng) and Hinayana (Xiao cheng) traditions, and to bestow auspicious titles, spreading them throughout the land. The Emperor unified the realm, and foreign nations all submitted to his transformative influence. The Emperor printed thirty-six copies of the Great Treasury of Scriptures (Da zang jing), dispatching envoys to distribute them as gifts, so that all might behold the Buddha's sun (referring to the brilliance of the Buddha's teachings). The Emperor instructed the Imperial Preceptor, saying, 'It is far from the time of the Buddha, and the monks' precepts are all deficient. Select eminent monks from various regions, bestow upon them red and yellow robes, and transmit the great precepts of the Sarvastivada school (Sarvastivada).' The Emperor said, 'The Bodhisattva precepts (Pusa jie ben) may be transmitted to anyone who understands the language of the Dharma master.' Thereupon, he printed one thousand copies, circulating and distributing them widely, so that all beings on earth might uphold the precious precepts of the Tathagata (Rulai). The Emperor asked the selection committee leader, 'Where is the most supreme field of merit?' The reply was, 'Qingliang (referring to Mount Wutai).' The Emperor said, 'Truly, it is the realm of the Buddha.' Thereupon, he built five great temples as fields of merit for the world. The Emperor initiated the construction of temples on Mount Wutai. There was a ravine but no water. On the day of construction, Duan Zhang searched for water along the ravine, and suddenly a spring gushed forth, providing ample supply without lack. Ministers submitted a memorial, saying, 'All monks and nuns in the realm should be treated the same as common people.' The Emperor asked, 'How many are the registered households of the people? How much is in the treasury?' The ministers replied, 'We do not know.' The Emperor said, 'Assisting in governing the state should be done with diligence. These matters are not understood, yet you are eager to inquire about monks who eat leftover food.' The matter was dropped. The Emperor heard the doctrines of the Five Teachings (referring to Confucianism, Buddhism, Taoism, etc.). The Emperor said, 'The Sudden Teaching (referring to Zen Buddhism) says that the mind itself is the Buddha, which is the realm of all Buddhas. How can ordinary people attain it without cultivation?' The Emperor saw that the scriptures and teachings of the Western monks differed in pronunciation from those of the Han monks, and suspected that there were discrepancies. He ordered eminent monks from both lands to debate, and after careful examination, there were no differences. The Emperor said, 'Years of doubt are resolved today (hence the verification of the Dharma treasures).' The Emperor took Buddhism to heart, disliking the falsifications of the Sinicized Buddhism (referring to the adaptation of Buddhism after its introduction to China). Generations had tried to eliminate it but could not stop it. He strictly enforced the destruction of such falsifications throughout the realm, burning them without leaving any behind. The true body relics stupas (Sheli baota) of Shakyamuni Tathagata (Shijia Rulai) numbered nineteen within the governed territories. He distributed money and silk to each, extensively decorating them and making grand offerings. The Emperor once summoned his ministers and said, 'I govern the realm with the true mind of original enlightenment, without duality.'
下國家。如觀海東青取天鵝。心無二故。
帝每齋日。以南天竺佛缽。置七寶珍羞。澄湛觀心。廣修供養。
帝自有四海。天下寺院田產二稅。盡行蠲免。普令緇侶安心辦道。
天下寺院山林樹木。遍諭玉音。嚴加護持毋令斫伐。以嚴佛如來之境界。
帝以俗制於僧失其崇敬。遍諭天下各主綱維主掌教門護持佛法。
臣下聞奏。有俗僧人。宜令同民。帝令修補寺院以遮其過。
帝主領天下頒降聖旨。諭一切僧人不揀甚麼差發休當。遵依釋迦牟尼佛道子行持。
阿合麻丞相奏。天下僧尼頗多混濫。精通佛法可允為僧。無知無聞宜令例俗。膽巴師父奏云。多人祝壽好。多人生怒好。
帝云。多人祝壽好。其事乃止。
帝靈駕經宣德。現大圓光周遍天界。合境僧俗悉皆瞻禮。蓋顯古佛示現之作用耳(已上百段出弘教集)。
念常贊曰。華嚴云。菩薩住初地作大功德。王以法化眾生。慈心無損害。統領閻浮提。化行靡不及。皆令住大舍。成就佛智慧。若能廣分別。億劫不能盡。今觀弘教集。載世祖皇帝實錄百餘篇。字字句句。以弘教為己任。如有云。朕以本覺無二真心。治天下國家。如觀海東青取天鵝。心無二故。由此論之。萬機之暇不離唸佛念法念僧。茍非
【現代漢語翻譯】 現代漢語譯本 下國家。如同觀看海東青（一種獵鷹）捕捉天鵝一樣，心無二念。
皇帝每次齋戒日，都用南天竺（古印度南部）的佛缽，盛放七寶和珍貴的食物，以澄澈的心觀照自心，廣泛地進行供養。
皇帝擁有天下，將天下寺院的田產和二稅全部免除，普遍讓僧侶們安心修行。
對於天下寺院的山林樹木，皇帝頒佈玉音，嚴加保護，不要砍伐，以莊嚴佛如來的境界。
皇帝認為用世俗的制度來管理僧人會失去對僧人的崇敬，因此遍告天下各地的官員，要維護和掌管佛教事務，護持佛法。
臣下稟告說，有些僧人是假冒的，應該讓他們迴歸百姓。皇帝下令修繕寺院，以此來掩蓋他們的過失。
皇帝主導天下，頒佈聖旨，告誡所有僧人，不論什麼差事，都要遵照釋迦牟尼佛的教導修行。
阿合麻丞相上奏說，天下的僧尼很多，魚龍混雜，精通佛法的可以允許做僧人，無知無聞的應該讓他們迴歸百姓。膽巴（一位僧人）師父說，多人祝壽好，還是多人生氣好？
皇帝說，多人祝壽好。這件事就此停止。
皇帝的靈駕經過宣德時，顯現出巨大的圓形光環，遍佈天界，所有境內的僧人和百姓都瞻仰禮拜。這大概是顯現古佛示現的作用吧（以上一百段出自《弘教集》）。
念常讚歎說，《華嚴經》說，菩薩住在初地時，做大功德，國王用法來教化眾生，以慈悲心不損害眾生，統領閻浮提（世界），教化普及到每一個地方，都讓他們安住于大舍（佈施），成就佛的智慧。如果能廣泛地分別解說，億劫也說不完。現在看《弘教集》，記載了世祖皇帝的實錄一百多篇，字字句句，都以弘揚佛教為己任。比如有這樣的話：『朕以本覺無二的真心，治理天下國家，如同觀看海東青（一種獵鷹）捕捉天鵝一樣，心無二念。』由此看來，皇帝在處理萬機之餘，不離唸佛、念法、念僧。如果不是
【English Translation】 English version the country. It is like watching a sea falcon (a type of falcon) catching a swan, with no second thought.
Every time the Emperor fasted, he would use the Buddha's bowl from South India (ancient southern India), filled with seven treasures and precious delicacies, to contemplate his mind with clarity and make extensive offerings.
The Emperor, possessing the empire, completely exempted the fields and double tax of all temples in the land, universally allowing the Sangha to practice the path in peace.
Regarding the mountains, forests, and trees of all temples in the land, the Emperor issued an imperial edict to strictly protect them and not allow them to be cut down, in order to solemnize the realm of the Buddha Tathagata.
The Emperor believed that using secular systems to govern monks would diminish respect for them, so he widely instructed officials everywhere to maintain and manage Buddhist affairs and protect the Dharma.
Ministers reported that some monks were imposters and should be returned to the laity. The Emperor ordered the repair of temples to cover up their faults.
The Emperor, leading the empire, issued a sacred decree, instructing all monks, regardless of their duties, to follow the teachings of Shakyamuni Buddha in their practice.
Chancellor Ahama reported that there were many mixed and impure monks and nuns in the land. Those proficient in Buddhist teachings could be allowed to be monks, while the ignorant and unlearned should be returned to the laity. Master Damba (a monk) asked, 'Is it better for many people to offer blessings, or for many people to be angry?'
The Emperor said, 'It is better for many people to offer blessings.' The matter was thus concluded.
When the Emperor's hearse passed through Xuande, a great circular halo appeared, pervading the heavens, and all the monks and laity in the area prostrated and paid homage. This was probably a manifestation of the ancient Buddha's appearance (the above one hundred sections are from the 'Hongjiao Ji').
Nianchang praised, 'The Avatamsaka Sutra says that when a Bodhisattva dwells in the first ground, they perform great meritorious deeds. The king uses the Dharma to teach sentient beings, with a compassionate heart that does not harm them, leading Jambudvipa (the world), with teachings reaching everywhere, causing all to abide in great generosity (dana), accomplishing the wisdom of the Buddha. If one could widely explain this, it could not be exhausted in billions of kalpas. Now, looking at the 'Hongjiao Ji', it records over a hundred chapters of the veritable records of Emperor Shizu, every word and sentence taking the propagation of Buddhism as its own responsibility. For example, it says: 'I govern the country with the true mind of original enlightenment, which is without duality, just like watching a sea falcon (a type of falcon) catching a swan, with no second thought.' From this, it can be seen that the Emperor, in the midst of managing all affairs, never departs from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha. If not'
。
大聖慈念群生特垂化跡。能如是邪。使唐虞再世。亦無以加矣。猗歟盛哉。敬錄於前。以曉來學云。
(九 乙未) 成宗完者篤欽明廣孝皇帝即位(于甲午四月十四日十五日大赦。○改元貞元年)。
(丁酉) (二月廿七日大赦改)大德。
(己亥) 正月遣使問民疾苦。
(壬寅) 三月三日大赦。
(十) 大德六年九月一日。五臺山大萬聖祐國寺真覺國師歿。師諱文才。字仲華。楊氏。其先弘農人。高曾以來世官壟坻。父靜義。金季為清水主簿。遂家焉。少孤事母孝。于書無所不讀。性理之學尤其邃也。故約而為守。蔚而成文。辭氣雅健如古作者。為人沉厚若素不讀書者。至與士君子談接其辭辯其事詳其理盡。出入經史。滔滔然若河漢之決。莫窺其涘。其講授經論。得旨言外。不屑屑於名數。嘗曰。學貴宗通言欲會意。以意逆志為得之矣。語言文字糟粕之餘也。豈有餘味哉。彼狃於文字。味其糟粕。徒騁知見以記問自多。殊不知支離其知穿鑿其見愈惑多岐不能冥昝于道。聽其說適足以熟耳而已。豈能開人惠目乎。所著縣談詳略五卷。肇論略疏三卷。惠燈集二卷。皆內據佛經外援儒老托譬取類。其辭質而不華。簡而詣。取其達而已。隱居成紀。築室樹松。將以終老
【現代漢語翻譯】 現代漢語譯本： 大聖以慈悲之心憐憫眾生，特別垂示化跡，難道真是這樣嗎？即使唐堯虞舜再次降世，也無法再增益什麼了。多麼美好盛大啊！恭敬地記錄在前面，用來曉諭後來的學習者。
(九 乙未) 成宗完者篤欽明廣孝皇帝即位（于甲午四月十四日十五日大赦。○改元貞元年）。
(丁酉) (二月廿七日大赦改)大德。
(己亥) 正月派遣使者詢問百姓的疾苦。
(壬寅) 三月三日大赦。
(十) 大德六年九月一日，五臺山大萬聖祐國寺真覺國師（Zhenjue Guoshi，真覺國師）圓寂。國師名諱文才（Wencai），字仲華（Zhonghua），姓楊（Yang），其先祖是弘農（Hongnong）人。高祖曾祖以來世代為官，居住在壟坻（Longchi）。父親靜義（Jingyi），金朝末年擔任清水（Qingshui）主簿，於是安家在那裡。文才年少喪父，侍奉母親非常孝順，對於書籍沒有不讀的，尤其精通性理之學。所以能夠約束自己而有所操守，積累而成文章。文辭氣概典雅剛健，如同古代的作者。為人沉穩厚重，好像從不讀書的人。等到與士大夫談話交往，他的言辭辯論，事情敘述詳盡，道理闡述透徹，引經據典，滔滔不絕，如同河水決堤，看不到邊際。他講授經論，能夠領會言語之外的旨意，不拘泥於名相概念。曾經說過：『學習貴在融會貫通，言語在於領會意旨。以意逆志，就得到了真諦。語言文字只是糟粕而已，哪裡還有什麼餘味呢？那些拘泥於文字的人，品味其中的糟粕，只是炫耀見識，以記問為多，卻不知道越是分析知識，越是穿鑿見解，就越迷惑，越歧路亡羊，不能與道冥合。聽他們的說法，只不過是熟悉了耳朵而已，哪裡能夠開啟人的智慧之眼呢？』他所著的《縣談詳略》（Xian Tan Xiang Lue）五卷，《肇論略疏》（Zhao Lun Lue Shu）三卷，《惠燈集》（Hui Deng Ji）二卷，都以內在依據佛經，外在援引儒家老莊，托物比喻，分類說明，他的文辭質樸而不華麗，簡明而深刻，只求表達清楚而已。他隱居在成紀（Chengji），建造房屋，種植松樹，打算在那裡終老。
【English Translation】 English version: The Great Sage, with compassion for all beings, specially manifested traces of transformation. Could it truly be so? Even if Tang Yao and Yu Shun were to be reborn, nothing could be added. How magnificent and grand! Respectfully recorded in the front to enlighten future learners.
(Nine, Yiwei) Emperor Chengzong Wanze Duqin Mingguangxiao ascended the throne (a general amnesty was granted on the 14th and 15th days of the fourth month of Jiawu. ○ The reign was changed to Zhenyuan).
(Dingyou) (A general amnesty was granted on the 27th day of the second month, changing the reign to) Dade.
(Jihai) In the first month, envoys were sent to inquire about the sufferings of the people.
(Renyin) A general amnesty was granted on the third day of the third month.
(Ten) On the first day of the ninth month of the sixth year of Dade, the True Enlightenment National Teacher (Zhenjue Guoshi) of the Great Wansheng Youguo Temple (Da Wansheng Youguo Temple) on Mount Wutai (Mount Wutai) passed away. The National Teacher's name was Wencai, his courtesy name was Zhonghua, and his surname was Yang. His ancestors were from Hongnong. Since his great-grandparents and grandparents, his family had been officials, residing in Longchi. His father, Jingyi, served as the registrar of Qingshui during the Jin dynasty, and thus settled there. Wencai lost his father at a young age and served his mother with great filial piety. There was no book he did not read, and he was especially proficient in the study of human nature and principle. Therefore, he was able to restrain himself and maintain integrity, accumulating into literary works. His writing style was elegant and vigorous, like that of ancient authors. He was a man of deep composure, as if he had never read a book. When he engaged in conversation with scholars and gentlemen, his words were eloquent, his accounts were detailed, and his reasoning was thorough. He quoted extensively from the classics and histories, flowing like a river bursting its banks, with no end in sight. When he lectured on scriptures and treatises, he could grasp the meaning beyond the words, not dwelling on nominal concepts. He once said: 'Learning values comprehensive understanding, and language values conveying meaning. To understand the intention through the meaning is to attain the truth. Language and words are merely dregs, what flavor is left? Those who cling to words, savoring the dregs, only flaunt their knowledge, taking pride in memorization, but they do not know that the more they analyze knowledge and the more they force their views, the more confused they become, the more they stray from the path, unable to merge with the Dao. Listening to their explanations only familiarizes the ears, how can it open people's eyes of wisdom?' He authored five volumes of 'Detailed Discussions of the County' (Xian Tan Xiang Lue), three volumes of 'Brief Commentary on the Treatise of Zhao' (Zhao Lun Lue Shu), and two volumes of 'Collection of Hui Deng' (Hui Deng Ji), all based internally on Buddhist scriptures and externally drawing on Confucianism and Taoism, using metaphors and analogies to classify and explain. His writing style was simple and unadorned, concise and profound, only seeking to express clearly. He lived in seclusion in Chengji, building houses and planting pine trees, intending to spend his remaining years there.
。然以行修乎邇德加乎遠。雖自韜晦。其道愈彰。人尊其德不敢名。以松堂稱之。佛教之興始於洛陽白馬寺。故稱釋源。其宗主歿。詔以師繼之。世祖嘗以五臺絕境欲為佛寺。而未果也。成宗以繼志之孝。作而成之。賜名大萬聖佑國寺。以為名山大寺。非海內之望。不能尸之。詔求其人于帝師迦羅斯巴。會師自洛陽來見帝師。喜曰。佑國寺得其人矣。詔師以釋源宗主兼居佑國。師見帝師以辭曰。某以何德猥蒙恩寵。其居白馬已為過分。安能復居佑聖。愿選有德者為之。幸憐其誠以聞于上。帝師不可曰。此上命也。上於此事用心至焉。非女其誰與居。此吾教所繫。女其勉之。居歲余。大德六年將如洛陽。道真定館于某寺。疾作。九月一日歿。年六十有二。火后獲舍利者數百粒。其徒歸葬於五臺東山之麓。
(癸卯) (三月十六日詔定賊罪條例為十二章。及增給朝官月俸外任公田祿米等○八月六日太原平陽地震)。
(十一) 大德七年。膽巴金剛上師歿。師名功嘉葛刺思。此云普喜名聞。又名膽巴。此云微妙。西番突甘斯旦麻人。幼孤依季父。聞經止啼。知其非凡。遣侍法王上師。試以梵咒。隨誦如流。曰此子宿積聰惠異。日當與眾生作大饒益。年十二訓以前名。自是經科哭式壇法明方。靡不洞貫。年二
【現代漢語翻譯】 現代漢語譯本：然而，通過日常行為來修行，通過積累小的善行來成就大的德行，即使自身韜光養晦，他的道義也會更加彰顯。人們尊敬他的德行，不敢直呼其名，便以『松堂』來稱呼他。佛教的興盛始於洛陽的白馬寺，因此白馬寺被稱為『釋源』（佛教的源頭）。釋源的宗主去世后，皇帝下詔讓這位大師繼任。元世祖曾經想在五臺山的偏遠之地建造佛寺，但未能實現。元成宗爲了繼承先帝的遺志，完成了這件事，並賜名為『大萬聖佑國寺』。他認為，要管理這樣一座名山大寺，必須是海內德高望重之人。於是，他下詔讓帝師迦羅斯巴尋找合適的人選。恰好這位大師從洛陽來拜見帝師，帝師高興地說：『佑國寺找到合適的人了！』皇帝下詔讓這位大師兼任釋源的宗主和佑國寺的住持。大師拜見帝師並推辭說：『我有什麼德行，竟然蒙受如此恩寵？僅僅是居住在白馬寺就已經過分了，怎麼還能再居住在佑聖寺呢？希望您能選拔有德之人來擔任，可憐我的誠意，將我的想法稟告給皇上。』帝師不同意，說：『這是皇上的命令，皇上對此事非常重視，不是你還能是誰來居住？這關係到我們佛教的興盛，你一定要努力啊！』居住了一年多，在大德六年，大師將要前往洛陽，在真定（今河北正定）的某座寺廟裡休息時，生病了。九月初一去世，享年六十二歲。火化后，得到了數百粒舍利。他的弟子們將他的骨灰安葬在五臺山東山的山腳下。 (癸卯年)三月十六日，朝廷頒佈了關於盜賊罪行的十二章條例，並增加了朝廷官員的月俸和外地官員的公田祿米。八月六日，太原和平陽發生了地震。 大德七年，膽巴金剛上師去世。這位上師的名字是功嘉葛刺思（Kunga Gyaltsen Pal Zangpo），意思是『普喜名聞』。他的另一個名字是膽巴（Dampa），意思是『微妙』。他是西番（今西藏）突甘斯旦麻（Tukang Sidanma）人。他幼年喪父，依靠叔父生活。他聽到誦經的聲音就不再哭鬧，人們知道他不是普通人。於是，叔父派他去侍奉法王上師。用法王上師用梵文咒語來測試他，他能流利地背誦。法王上師說：『這個孩子前世積累了聰慧，將來一定會給眾生帶來巨大的利益。』他十二歲時，法王上師給他起了現在的名字。從此以後，他對於經書、科目、哭式（一種儀式）、壇法、明方（一種學問）等，沒有不精通的。他兩歲時
【English Translation】 English version: However, by cultivating virtue through daily actions and accumulating small acts of kindness to achieve great merit, even if one conceals oneself, one's principles will become more evident. People respected his virtue and dared not call him by his given name, so they referred to him as 'Songtang'. The flourishing of Buddhism began at the White Horse Temple (Baimasi) in Luoyang, hence the temple is called 'Shiyuan' (the source of Buddhism). After the death of the Shiyuan's abbot, the emperor decreed that this master should succeed him. Emperor Shizu of Yuan once wanted to build a Buddhist temple in the remote area of Mount Wutai (Wutaishan), but it did not materialize. Emperor Chengzong of Yuan, in order to fulfill the late emperor's wish, completed this task and bestowed the name 'Great Wansheng Youguo Temple' (Da Wansheng Youguo Si). He believed that to manage such a famous mountain temple, one must be a person of high virtue and prestige within the country. Therefore, he decreed that the Imperial Teacher Kaluosiba (Kaluosiba) should find a suitable candidate. Coincidentally, this master came from Luoyang to visit the Imperial Teacher, who happily said, 'Youguo Temple has found the right person!' The emperor decreed that this master should concurrently serve as the abbot of Shiyuan and Youguo Temple. The master visited the Imperial Teacher and declined, saying, 'What virtue do I possess to receive such grace? Merely residing in the White Horse Temple is already excessive, how can I also reside in Yousheng Temple? I hope you can select a virtuous person to take the position, and have pity on my sincerity by reporting my thoughts to the emperor.' The Imperial Teacher disagreed, saying, 'This is the emperor's order. The emperor attaches great importance to this matter. If not you, who else can reside there? This concerns the prosperity of our Buddhism, you must strive for it!' After residing there for more than a year, in the sixth year of Dade (Dade), the master was about to go to Luoyang. While resting at a temple in Zhending (present-day Zhengding, Hebei), he fell ill. He passed away on the first day of September, at the age of sixty-two. After cremation, hundreds of relics (sarira) were obtained. His disciples buried his ashes at the foot of the eastern mountain of Mount Wutai. (In the year of Guimao), on the sixteenth day of the third month, the court promulgated a twelve-chapter ordinance on the crimes of thieves, and increased the monthly salaries of court officials and the public land stipends of local officials. On the sixth day of August, earthquakes occurred in Taiyuan and Pingyang. In the seventh year of Dade, the Venerable Teacher Damba Vajra (Damba Jin'gang Shangshi) passed away. The teacher's name was Kunga Gyaltsen Pal Zangpo (Gongjia Gelasi), which means 'Joyful Fame'. Another name of his was Dampa, which means 'Subtle'. He was a native of Tukang Sidanma (Tukang Sidanma) in Xifan (Tibet). He lost his father at a young age and lived with his uncle. He would stop crying when he heard the chanting of scriptures, and people knew he was no ordinary person. Therefore, his uncle sent him to serve the Dharma King Teacher. The Dharma King Teacher tested him with Sanskrit mantras, and he recited them fluently. The Dharma King Teacher said, 'This child has accumulated wisdom from previous lives and will surely bring great benefit to sentient beings in the future.' At the age of twelve, the Dharma King Teacher gave him his current name. From then on, he was proficient in scriptures, subjects, crying rituals (a type of ritual), altar methods, and Mingfang (a type of learning). When he was two years old
十四講演大喜樂本續等文。四眾悅服。上師令巴至西天竺國參禮古達麻室利習梵典。盡得其傳。初世祖居潛邸。聞西國有綽理哲瓦道德。愿見之。遂往西涼遣使請于廓丹大王。王謂使者曰。師已入滅。有侄癹思巴。此云聖壽。年方十六。深通佛法。請以應命。至都旬日即乞西還。上召問曰。師之佛法比叔如何。曰叔之佛法如大海水。吾所得者以指點水于舌而已。問答允稱。上喜曰。師年雖少種性不凡。愿為朕留當求戒法。尋禮為師。巴入中國。詔居五臺壽寧。壬申留京師王公咸稟妙戒。初天兵南下。襄城居民禱真武。降筆云。有大黑神。領兵西北方來。吾亦當避。於是列城望風款附。兵不血刃。至於破常州。多見黑神出入其家。民罔知故。實乃摩訶葛刺神也。此云大黑。蓋師祖父七世事神甚謹。隨禱而應。此助國之驗也。乙亥師具以聞。有旨建神廟于涿之陽。結構橫麗神像威嚴。凡水旱蝗疫。民禱響應。辛巳歲師得道藏化胡經並八十一化圖。幻惑妄誕。師乃嘆曰。以邪惑正如此者。遂奏聞。召教禪大德及翰林承製等。詣長春宮辯證(辨偽錄明)詔下諸路除道德經外。其餘偽文盡令焚燬。至壬午師力乞西歸。上不能留。初相哥受師戒。繼為帝師。門人屢有言其豪橫自肆者。師責而不悛。由是御之。逮登相位。懼師讜直必
言于上。乃先入巧言贊師。故有是請。首于雲中。次至西夏。以及臨洮。求法益眾。未幾權臣復譖。令歸本國。師至故里閱六寒暑。己丑相哥遣使傳召還都。于聖安寺安置。四月赴省聽旨。令往潮州。師忻然引侍僧昔監藏。子身乘驛。即日南向。及出都門。雷雨冥晦。由汴涉江洎于閩廣。所至州城俱沾戒法。八月抵潮陽。館于開元寺。有樞使月的迷失。奉旨南行。初不知佛。其妻得奇疾。醫禱無驗。聞師之道禮請至再。師臨其家盡取其巫覡繪像焚之。以所持數珠加患者身。驚泣乃蘇。且曰。夢中見一黑惡形人。釋我而去。使軍中得報喜甚。遂能勝敵。由是傾心佛化。師謂門人曰。潮乃大顛韓子論道之處。宜建剎利生。因得城南凈樂寺故基。將求材。未知其計。寺先有河。斷流既久。庚寅五月大雨傾注河流暴溢。適有良材泛集充斥。見者驚詫咸謂鬼輸神運焉。樞使董工興創。殿宇既完。師手塑梵像。齋萬僧以慶贊之。嘗謂昔監藏曰。吾不久有他往。宜速成此寺。后師還都。奏田二十頃。賜額寶積焉。未幾召還。相哥已伏誅矣。癸巳夏五上患股。召師于內殿建觀音獅子吼道場。七日而愈。施白金五十錠。敘及相哥譖師之語。師以宿業為對。宰臣莫不駭服。上謂師曰。師昔勸朕五臺建寺。令遣侍臣伯顏司天監蘇和卿等相視山
形。以圖呈師。師曰。此非小緣。陛下發心寺即成就。未幾上宴駕。甲午四月成宗皇帝踐祚。遣使召師。師至慶賀畢。奏曰。昔成吉思皇帝有國之日。疆土未廣。尚不徴僧道稅糧。今日四海混同萬邦入貢。豈因微利而棄成規。倘蠲其賦則身安志專。庶可勤修報國。上曰。師與丞相完澤商議。奏曰。此謀出於中書省官。自非聖裁他議何益。上良久曰。明日月旦就大安閣釋迦舍利像前修設好事。師宜早至。翌日師登內閣。次帝師坐。令必阇赤朗宣敕旨。顧問師曰。今已免和上稅糧。心歡喜否。師起謝曰。天下僧人咸沾聖澤。元貞乙未四月奉詔住大護國仁王寺。敕太府具駕前儀仗。百官護送。寺乃昭睿順聖皇后所建。其嚴好若天宮內苑移下人間。是年遣使詔師問曰。海都軍馬犯西番界。師于佛事中能退降否。奏曰。但禱摩訶葛刺。自然有驗。復問曰。於何處建壇。對曰。高梁河西北甕山有寺。僻靜可習禪覯。敕省府供給嚴護。令丞相答失蠻上親染宸翰云。這句當怎生用心。師理會者師的句當。朕理會得也。於是建曼拏羅依法作觀。未幾捷報至。上大悅。壬寅春二月帝幸柳林遘疾。遣使召云。師如想朕。愿師一來。師至幸所就行殿修觀法七晝夜。聖體乃瘳。敕天下僧寺普閱藏經。仍降香幣等施。即大赦天下。上曰。賴師攝護朕
【現代漢語翻譯】 現代漢語譯本 （畫像）。（我）把畫像呈給（我的）老師。（我的）老師說：『這並非小小的緣分。陛下如果發心建寺，寺廟就會成就。』不久，皇帝駕崩。甲午年四月，成宗皇帝即位。派遣使者召見（我）。（我）到達后慶賀完畢。上奏說：『昔日成吉思皇帝擁有國家的時候，疆土尚未擴大，尚且不徵收僧侶和道士的稅糧。今日四海統一，萬國來朝進貢，怎麼能因為微小的利益而拋棄既定的規矩呢？如果能夠免除他們的賦稅，那麼（我）就能身心安定，專心致志，或許可以勤奮修行來報效國家。』皇帝說：『你與丞相完澤商議。』（我）上奏說：『這個計謀出自中書省的官員，如果不是聖上的裁決，其他的商議又有什麼用呢？』皇帝沉默了很久說：『明日月旦，就在大安閣釋迦舍利像前修設好事。你宜早點到。』第二天，（我）登上內閣。位次在帝師之下。（皇帝）命令必阇赤朗宣讀敕旨。顧問（我）說：『現在已經免除了和尚的稅糧，你心裡歡喜嗎？』（我）起身謝恩說：『天下僧人都沾了聖上的恩澤。』元貞乙未年四月，（我）奉詔住持大護國仁王寺。皇帝命令太府準備駕前的儀仗，百官護送。（這座）寺廟是昭睿順聖皇后所建。它的莊嚴美好如同天宮內苑搬到了人間。這年，（皇帝）派遣使者詔問（我）說：『海都的軍隊侵犯西番的邊界，（你）在佛事中能夠使他們退兵降服嗎？』（我）上奏說：『只要祈禱摩訶葛刺（Mahakala，大黑天），自然會有應驗。』（皇帝）又問：『在什麼地方建壇？』（我）回答說：『高梁河西北的甕山有座寺廟，僻靜可以習禪。』皇帝命令省府供給並嚴加保護。命令丞相答失蠻上親筆寫下宸翰說：『這句話應當怎樣用心？』（我）說：『（我）理解的是（我）的句子應當（這樣）。』朕也理解了。』於是（我）建立曼拏羅（Mandala，壇城），依法作觀。沒多久，捷報就到了。皇帝非常高興。壬寅年春天二月，皇帝到柳林巡幸，得了疾病。派遣使者召（我）說：『（如果）你想朕，希望你來一趟。』（我）到達皇帝的行宮，就在行殿中修觀法七個晝夜。皇帝的身體就痊癒了。皇帝命令天下僧寺普遍閱讀藏經。仍然降下香幣等施捨。隨即大赦天下。皇帝說：『依賴（你）的攝護朕。』
【English Translation】 English version (A portrait). I presented the portrait to my teacher. My teacher said, 'This is no small predestined connection. If Your Majesty is determined to build a temple, it will be accomplished.' Not long after, the Emperor passed away. In the fourth month of the Jiawu year, Emperor Chengzong ascended the throne. He sent an envoy to summon me. After I arrived and offered congratulations, I reported, 'In the past, when Emperor Genghis Khan possessed the country, the territory was not yet vast, and he did not levy taxes on monks and Daoists. Today, the four seas are united, and all nations come to pay tribute. How can we abandon established rules for the sake of minor gains? If their taxes can be exempted, then I can have peace of mind and be dedicated, perhaps diligently cultivating to repay the country.' The Emperor said, 'You discuss this with Chancellor Wanze.' I reported, 'This plan originated from officials of the Central Secretariat. If it is not Your Majesty's decision, what is the use of other discussions?' The Emperor was silent for a long time and said, 'Tomorrow, on the first day of the month, we will perform meritorious deeds before the Shakyamuni Sharira (Buddha's relics) statue in the Daan Pavilion. You should arrive early.' The next day, I ascended to the inner cabinet, taking a seat below the Imperial Preceptor. The Emperor ordered Bi Zhichi Lang to proclaim the imperial edict. He asked me, 'Now that the taxes of the monks have been exempted, are you happy?' I rose and thanked him, saying, 'All the monks in the world are blessed by Your Majesty's grace.' In the fourth month of the Yimao year of Yuanzhen, I received an imperial decree to reside at the Great Protectorate Renwang Temple (Temple of the Benevolent Kings Who Protect the Nation). The Emperor ordered the Taifu (Grand Minister of Finance) to prepare the imperial regalia, and the officials escorted me. The temple was built by Empress Zhaorui Shunsheng. Its solemnity and beauty were like the inner garden of a heavenly palace moved down to earth. In that year, the Emperor sent an envoy to ask me, 'The troops of Haidu are invading the western borders. Can you, through Buddhist rituals, cause them to retreat and surrender?' I reported, 'Just pray to Mahakala (大黑天), and there will naturally be a response.' The Emperor asked again, 'Where should the altar be built?' I replied, 'There is a temple on Weng Mountain northwest of Gaoliang River, secluded and suitable for practicing Chan (禪, meditation).' The Emperor ordered the provincial government to provide supplies and strict protection. He ordered Chancellor Dashiman to personally write an imperial decree, saying, 'How should this sentence be understood?' I said, 'My understanding is that my sentence should be (understood) in this way.' The Emperor said, 'I understand it too.' Thereupon, I established a Mandala (壇城) and performed the visualization according to the Dharma. Before long, a report of victory arrived. The Emperor was greatly pleased. In the spring of the Renyin year, the second month, the Emperor went on an inspection tour to Willow Forest and fell ill. He sent an envoy to summon me, saying, 'If you miss me, I wish you would come.' I arrived at the Emperor's temporary palace and performed the visualization practice in the palace hall for seven days and nights. The Emperor's body recovered. The Emperor ordered all the monasteries in the world to universally read the Tripitaka (藏經, Buddhist scriptures). He also bestowed incense, coins, and other offerings. Immediately, he granted a general amnesty to the world. The Emperor said, 'Relying on your protection of me.'
體已安。即解頸七寶牌為施。皇后亦解寶珠瓔珞施之。並施尚乘車輦騾馬白玉鞍轡金曼答喇黃白金各一錠官幣十八匹。御前校尉丁人為師前導。三月二十四日。大駕北巡。命師象輿行駕前。道過云州龍門。師謂徒眾曰。此地龍物所都。或興風雨恐檠乘輿。汝等密持神咒以待之。至暮雷電果作四野震怖。獨行殿一境無虞。至上都。近臣咸謝曰。龍門之恐賴師以安。癸卯夏師示疾。上遣御醫候視。師笑曰。色身有限。藥豈能留。五月十八日。師問左右。今正何時。對曰。日當午矣。師即斂容端坐面西而逝。上聞悲悼不勝。賜沉檀眾香就上都慶安寺結塔茶毗。王及四眾莫不哀惻。是月二十九日。敕丞相答失蠻。開視焚塔。見師頂骨不壞。舍利不計其數。輪殊坐氈如故。回奏。加嘆敕大都留守。率承應伎樂迎舍利歸葬仁王寺之慶安塔焉。世壽七十有四。僧臘六十二。秘密之教彼土以大持金剛為始祖。累傳至師益顯。
(十二 戊申) 故有金剛上師之號焉。
武宗曲律仁惠宣孝皇帝即位。改至大(十一月廿五日大赦)。
瑞像計二千三百年矣。
(己酉) 造至大銀鈔(十月詔鑄大元通寶錢及至大通寶小錢。十月十七日大赦)。
(十三) 至大二年內翰趙孟頫奉敕撰臨濟正宗之碑。
【現代漢語翻譯】 現代漢語譯本：
身體安好。隨即解下脖子上的七寶牌作為佈施。皇后也解下寶珠瓔珞佈施。並佈施尚乘車輦、騾馬、白玉鞍轡、金曼答喇（一種法器）、黃白金各一錠、官幣十八匹。御前校尉丁人為大師前導。三月二十四日，皇帝大駕北巡，命令大師乘坐象輿走在隊伍前面。道路經過云州龍門時，大師對徒眾說：『此地是龍族聚集的地方，或許會興起風雨驚擾乘輿。你們秘密持誦神咒以待之。』到了傍晚，雷電果然大作，四野震怖，唯獨皇帝行宮一帶平安無事。到達上都后，近臣都感謝說：『龍門一帶的驚擾，全靠大師才得以平安。』癸卯年夏天，大師示現疾病，皇帝派遣御醫前去診視。大師笑著說：『色身有限，藥物哪裡能留得住我？』五月十八日，大師問左右：『現在是什麼時辰？』回答說：『日當正午了。』大師隨即斂容端坐，面向西方圓寂。皇帝聽聞后悲痛不已，賜予沉香、檀香等眾香，就在上都慶安寺結塔火化。王公和四眾弟子無不哀傷。這年五月二十九日，皇帝敕令丞相答失蠻，開啟焚化塔觀看，發現大師的頂骨完好不壞，舍利多得數不清，輪寶、坐墊等物完好如初。答失蠻回奏后，皇帝更加歎服，敕令大都留守，率領承應伎樂，迎請舍利歸葬于仁王寺的慶安塔。大師世壽七十四歲，僧臘六十二年。秘密之教在當地以大持金剛（Mahavajradhara，佛教術語，密教的本初佛）為始祖，累代相傳至大師時更加顯揚。 (十二 戊申) 故有金剛上師之號焉。 武宗曲律仁惠宣孝皇帝即位，改年號為至大（十一月廿五日大赦）。 瑞像（佛像）至今已二千三百年了。 (己酉) 鑄造至大銀鈔（十月詔令鑄造大元通寶錢以及至大通寶小錢。十月十七日大赦）。 (十三) 至大二年，內翰趙孟頫奉敕撰寫臨濟正宗的碑文。
【English Translation】 English version:
His body was at peace. Immediately, he took off the seven-jeweled pendant from his neck as an offering. The Empress also took off her pearl necklace and offered it. Furthermore, he offered the imperial carriage, mules and horses, a white jade saddle with bridle, a golden mandala (a ritual object), one ingot each of yellow and white gold, and eighteen bolts of official currency. The imperial guard captain Ding led the way for the master. On the 24th day of the third month, the Emperor made a grand northern tour, ordering the master to ride in an elephant carriage in front of the procession. When the procession passed Longmen (Dragon Gate) in Yunzhou, the master said to his disciples, 'This place is where dragons gather. Perhaps they will stir up wind and rain, disturbing the imperial carriage. You should secretly recite divine mantras to be prepared for it.' As evening approached, thunder and lightning indeed arose, and the surrounding areas were terrified, but the area around the imperial palace remained safe. Upon arriving at Shangdu (Xanadu), the close officials all expressed their gratitude, saying, 'The peace at Longmen was all thanks to the master.' In the summer of the year Gui Mao, the master showed signs of illness, and the Emperor sent imperial physicians to examine him. The master smiled and said, 'This physical body is limited; how can medicine keep me here?' On the 18th day of the fifth month, the master asked those around him, 'What time is it now?' They replied, 'It is noon.' The master then composed himself, sat upright facing west, and passed away. The Emperor was overcome with grief upon hearing this, and bestowed agarwood, sandalwood, and other incense, and built a stupa at Qing'an Temple in Shangdu for cremation. The princes and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) were all saddened. On the 29th day of that month, the Emperor ordered Chancellor Dashiman to open the cremation stupa and examine it. They found that the master's skull remained intact, and the relics were countless. The wheel jewel and sitting mat were as before. After Dashiman reported back, the Emperor was even more impressed and ordered the Grand Capital Garrison Commander to lead the performing musicians to welcome the relics and return them for burial in the Qing'an Pagoda of Renwang Temple. The master's lifespan was seventy-four years, and his monastic age was sixty-two years. The secret teachings in that land began with Mahavajradhara (the primordial Buddha in Esoteric Buddhism) as the first ancestor, and were passed down through generations, becoming even more prominent during the master's time. (12th year, Wu Shen) Therefore, he had the title of Vajra Master. Emperor Wuzong Quluren Hui Xuanxiao ascended the throne and changed the era name to Zhida (a general amnesty on the 25th day of the eleventh month). The sacred image (Buddha image) has been around for 2,300 years. (Ji You) The Zhida silver notes were minted (in the tenth month, an edict was issued to mint the Dayuan Tongbao coins and the Zhida Tongbao small coins. A general amnesty on the 17th day of the tenth month). (13th year) In the second year of Zhida, Zhao Mengfu, an academician of the Imperial Academy, was ordered to write the inscription for the Linji (Rinzai) Orthodox School stele.
佛法大智慧破一切有。以大圓覺攝一切空。以大慈悲度一切眾。始於不言而至於無所不言。無所不言而至於無言。夫道非言不傳。傳而不以言。則道在言語之外矣。是為佛法最上上乘。如以薪傳火薪盡而火不窮也。故世尊拈花迦葉微笑。一笑之頃超然獨得。尚何可以言語求哉。自摩訶迦葉。二十八傳而為菩提達磨。始入中國。居嵩山少林寺面壁坐者九年。達磨六傳而為能。能十傳為臨濟。臨濟生於曹州。遊學江右。事黃檗問佛法的的大意。檗便打。如是三問三度被打。辭往大愚。理前話云。不知過在甚麼處。愚曰。黃檗恁么老婆為汝得徹困。猶覓過在。師言下大悟歸鎮州築室滹沱河之上。今臨濟院是也。因號臨濟大師。師之於道。得大究竟。繇臨濟而上。至於諸佛。諸佛之下。至於臨濟。前聖后聖無間然矣。直指示人機若發矢。學者聞之耳目盡喪。表裡無據。自能后禪分為五。唯師所傳號為正宗。一傳為興化獎。再傳為南院颙。三傳為風穴沼。四傳為首山念。又五傳為五祖演。演傳天目齊。齊傳懶牛和。和傳竹林寶。寶傳竹林安。安傳海西堂容庵。容庵傳中和璋。璋傳海云大宗師蕳公。海云性與道合。心與法冥。細無不入。大無不包。師住臨濟院。能系祖傳以正道統。佛法蓋至此而中興焉。當。
世祖聖德神功
【現代漢語翻譯】 現代漢語譯本：佛法以大智慧破除一切有形之物，以圓滿覺悟包容一切空性，以大慈悲之心普度一切眾生。開始於無言，最終又無所不言；無所不言，最終又歸於無言。要知道，道如果不用言語來傳達，就無法傳播；但如果只依賴言語，道就會存在於言語之外了。這才是佛法最上乘的境界，就像用柴薪傳遞火焰，柴薪燃盡而火焰卻不會熄滅。所以，世尊（釋迦牟尼佛）拈花示眾，摩訶迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以『頭陀第一』著稱）心領神會，微微一笑。這一笑之間，超然領悟，又怎麼能用言語來尋求呢？從摩訶迦葉開始，經過二十八代傳到菩提達磨（Bodhidharma，南天竺人，為中國禪宗的始祖），他來到中國，在嵩山少林寺面壁靜坐了九年。達磨之後又傳了六代到慧能（Huineng，禪宗六祖）。慧能之後十傳到臨濟（Linji）。臨濟出生在曹州，遊學到江右，向黃檗（Huangbo）請教佛法的大意。黃檗便打他。這樣問了三次，被打了三次。臨濟於是告辭去拜見大愚（Dayu），說了之前的事情，說自己不知道錯在哪裡。大愚說：『黃檗真是老婆心切，為你徹底解脫了困惑，你還找什麼過錯？』臨濟當下大悟，回到鎮州，在滹沱河邊建了寺院，就是現在的臨濟院。因此被稱為臨濟大師。大師對於道的領悟，達到了極高的境界。從臨濟向上追溯，可以到達諸佛；從諸佛向下推演，可以到達臨濟。前聖后聖，沒有差別。直接指示人心，就像箭一樣快速。學者聽了之後，耳目盡喪，表裡無據。自慧能之後，禪宗分為五派，只有臨濟所傳被稱為正宗。臨濟一傳為興化獎（Xinghua Jiang），再傳為南院颙（Nanyuan Yong），三傳為風穴沼（Fengxue Zhao），四傳為首山念（Shoushan Nian），又五傳為五祖演（Wuzu Yan）。演傳天目齊（Tianmu Qi），齊傳懶牛和（Lanniu He），和傳竹林寶（Zhulin Bao），寶傳竹林安（Zhulin An），安傳海西堂容庵（Haixitang Rong'an），容庵傳中和璋（Zhonghe Zhang），璋傳海云大宗師蕳公（Haiyun Dazongshi Jian Gong）。海云的性情與道相合，心與法冥合，細微之處無不深入，廣大的事物無不包容。海云住在臨濟院，能夠繼承祖傳的正道統。佛法大概到這裡而得以中興。當時是世祖聖德神功（Shizu Shengde Shengong）時期。
【English Translation】 English version: The Buddha-dharma (teachings of the Buddha) shatters all existence with great wisdom, encompasses all emptiness with great perfect enlightenment, and delivers all beings with great compassion. It begins with non-speaking and ends with speaking of everything; speaking of everything and ends with non-speaking. Know that the Dao (the Way) cannot be transmitted without words; but if it is transmitted only with words, then the Dao exists outside of words. This is the highest vehicle of the Buddha-dharma, like using firewood to pass on fire, the firewood is exhausted but the fire is not extinguished. Therefore, the World-Honored One (Śākyamuni Buddha) held up a flower, and Mahākāśyapa smiled. In that moment of a smile, he attained transcendent understanding, how can it still be sought with words? From Mahākāśyapa, after twenty-eight generations, came Bodhidharma, who first entered China. He resided at Shaolin Temple on Mount Song, facing the wall in meditation for nine years. After Bodhidharma, it was transmitted for six generations to Huineng. After Huineng, it was transmitted for ten generations to Linji. Linji was born in Caozhou, traveled and studied in Jiangxi, and asked Huangbo about the great meaning of the Buddha-dharma. Huangbo then struck him. He asked three times and was struck three times. Linji then bid farewell to see Dayu, and spoke of the previous matter, saying he did not know where he was at fault. Dayu said: 'Huangbo was so kind, completely freeing you from confusion, and you are still looking for fault?' Linji had a great enlightenment at that moment, and returned to Zhenzhou, building a temple by the Hutuo River, which is now Linji Temple. Therefore, he was called Great Master Linji. The master's understanding of the Dao reached an extremely high level. Tracing back from Linji, one can reach all the Buddhas; deducing down from all the Buddhas, one can reach Linji. The former sages and later sages are no different. Directly pointing to people's minds is as fast as an arrow. Scholars who hear it lose their senses, and have no basis inside or out. After Huineng, Chan (Zen) was divided into five schools, only that transmitted by Linji is called the orthodox lineage. Linji transmitted to Xinghua Jiang, then to Nanyuan Yong, then to Fengxue Zhao, then to Shoushan Nian, and then five generations to Wuzu Yan. Yan transmitted to Tianmu Qi, Qi transmitted to Lanniu He, He transmitted to Zhulin Bao, Bao transmitted to Zhulin An, An transmitted to Haixitang Rong'an, Rong'an transmitted to Zhonghe Zhang, Zhang transmitted to Great Master Haiyun Jian Gong. Haiyun's nature was in harmony with the Dao, and his mind was in harmony with the Dharma, penetrating every detail and encompassing everything vast. Haiyun resided at Linji Temple, and was able to inherit the orthodox lineage of the ancestors. The Buddha-dharma was probably revived here. At that time, it was the era of Shizu Shengde Shengong.
文武皇帝在潛邸。[婁*姿]屈至尊請問道要。雖其言往復紬繹。而獨以慈愛不殺為本。師之大弟子二人。曰可庵朗。賾庵儇。朗公度蓽庵滿及太傅劉文貞。儇公度西云大宗師安公。師以文貞公機智弘建。使事○世祖皇帝。當是時君臣相得策定天下。深功厚德祖于元元。卒為佐命之臣。皆自此賢之也 元貞元年○成宗有詔。迎西云住天都大慶壽寺。進承清問。經歷三朝發撝玄言。得諸佛智。懸判三乘如一二數。由是臨濟之道愈擴而大○今皇帝欽承○祖武。獨明妙心。刻玉為印。以賜西云。其文曰。臨濟正宗之印。獨加師榮祿大夫大司空。領臨濟一宗事。仍詔立碑臨濟院。且命臣孟頫為文。稱揚佛祖之道。以示不朽。臣孟頫既敘其所傳授。又系之銘。銘曰。佛有正法。覺明妙心。二十八傳。至於少林。赫赫少林。師我震旦。使為佛種。不鍥而斷。傳十世后。而得臨濟。為道坦然。如指而示。又十六世。是為海云。坐祖道場。能紹厥聞。維我○世祖。誕膺天命。威震九有。維佛是敬。聞師之名。若古賢聖。嘗進一言。深入聖聽。不殺之仁。其利甚弘。俾大弟子。為帝股肱。至西云公。能嗣其業。據獅子座。為眾演說。聞者讚歎。信者鄉風。得者如寶。悟者如空○今皇帝聖。深契道要。曰臨濟宗。繄爾能紹。即心即佛。時乃
世守。傳不以言。而以心受。皇帝萬年。正法永傳。尚迪後人。勿昧其原。
敕賜乞臺薩里神道碑。趙子昂為文。其略曰。
太祖皇帝。既受天命略定西北諸國。回鶻最強最先附。遂詔其主亦都護第五子。與諸皇子約為兄弟。寵異冠諸國。自是有一才一藝者。畢效于朝。至元大德間。在位之臣非有攻城戰野之功。斬將搴旗之勇。而道包儒釋學際天人。寄天子之腹心。繄生民之休慼者。惟趙國文定公而已。今上皇帝臨御之七年始。行褒䘏之典。於是贈公祖父官爵勛封。越明年復賜碑墓道。命臣孟頫為之文。當世祖時。公為平章政事。臣為兵部郎中。趨走省闥識公為舊。承言論政知公為詳。敢不祇奉。
(十四) 明詔。公諱乞臺薩里。早受浮圖法于智全末利可吾坡地沙。圓通辨悟。當時咸推讓之。累贈純誠守正功臣太保儀同三司上柱國追封趙國公。謚通敏。又從國師八思馬學密乘。不數月盡通其書。旁達諸國及漢語。世祖知其材俾習漢文書。領之遂通諸經史百家。若陰陽曆數圖緯方技之說。靡不精詣。會國師西還。攜與俱。歲余乞歸省。師送之曰。以汝之學非為我佛弟子者。我敢受女拜耶。勉事聖君。相泣而別。比至門。師已上書薦之○裕宗。得召入宿衛。日以筆札侍左右。至元二十年冬有二僧西來
【現代漢語翻譯】 現代漢語譯本： 世世代代守護。傳承不靠言語，而是用心領受。祝願皇帝萬壽無疆，正法永遠流傳。希望啟迪後人，不要忘記根本。
皇帝敕賜乞臺薩里（Qitai Sali，人名）神道碑。趙子昂（Zhao Mengfu，人名）撰寫碑文。其大略是：
太祖皇帝（指元太祖成吉思汗）已經接受天命，大致平定了西北各國。回鶻（Uyghur，古代民族名）最強大，最先歸附。於是下詔讓其主亦都護（Idiqut，官名）的第五子，與各位皇子約為兄弟。給予的寵愛超過其他各國。從此以後，凡是有一技之長的人，都竭盡所能地為朝廷效力。至元（至元，年號）大德（大德，年號）年間，在位的臣子，如果沒有攻城作戰的功勞，沒有斬將奪旗的勇猛，卻能通曉儒家、佛家學說，學問達到通曉天人之際的境界，寄託著天子的心腹，關係著百姓的福祉的，只有趙國文定公（趙孟頫的謚號）而已。當今皇帝（指元仁宗）即位第七年開始，施行褒揚撫卹的典禮。於是追贈文定公的祖父官爵勛封。第二年又賜予墓道碑，命令我趙孟頫為他撰寫碑文。當世祖（指元世祖忽必烈）在位時，文定公擔任平章政事（高級官職），我擔任兵部郎中（低階官職）。在朝廷中奔走，認識文定公很久了。聽他議論政事，知道他非常詳盡。怎敢不恭敬地奉命。
（十四）明詔。文定公名諱乞臺薩里（Qitai Sali，人名）。早年向智全末利可吾坡地沙（Zhiquan Moli Kewe Podisha，僧人名）學習佛法。圓融通達，辯才無礙，當時的人都推崇他。多次被追贈為純誠守正功臣太保儀同三司上柱國，追封為趙國公，謚號通敏。又跟隨國師八思馬（'Phags-pa，人名）學習密乘。不到幾個月就完全通曉了他的著作，廣泛通達各國語言和漢語。世祖（指元世祖忽必烈）知道他的才能，讓他學習漢文書籍。他學習后就通曉了諸經史百家，像陰陽曆數、圖緯方技之類的學說，沒有不精通的。恰逢國師（'Phags-pa，人名）西行返回，帶著他一起走。一年多后，乞臺薩里（Qitai Sali，人名）請求回家探親。國師（'Phags-pa，人名）送別他說：『憑你的學問，不是爲了做我的佛弟子。我怎敢接受你的拜見呢？努力侍奉聖明的君主。』兩人相對哭泣而分別。等到他快到家門時，國師（'Phags-pa，人名）已經上書推薦他了。裕宗（Yuzong，皇太子）得到召見，讓他進入宮廷侍衛，每天用筆墨侍奉左右。至元（至元，年號）二十年冬天，有兩個僧人從西方來。
【English Translation】 English version: Guard it for generations. Transmission is not through words, but through understanding with the heart. May the Emperor live for ten thousand years, and the Righteous Dharma be eternally transmitted. May it enlighten future generations, and not let them forget its origin.
Imperial decree bestowing the Spirit-Way Stele to Qitai Sali (Qitai Sali, a personal name). Zhao Mengfu (Zhao Mengfu, a personal name) composed the inscription. Its gist is:
Emperor Taizu (referring to Genghis Khan) having received the Mandate of Heaven, roughly pacified the northwestern countries. The Uyghurs (Uyghur, an ancient ethnic group) were the strongest and the first to submit. Therefore, he decreed that the fifth son of their ruler, Idiqut (Idiqut, an official title), should be brothers with the princes. The favor bestowed upon them surpassed all other countries. From then on, those with talent and skill all exerted themselves to serve the court. During the Zhiyuan (Zhiyuan, era name) and Dade (Dade, era name) periods, among the ministers in office, those who did not have the merit of attacking cities and fighting in the fields, nor the bravery of beheading generals and seizing flags, yet were versed in Confucian and Buddhist teachings, whose learning reached the understanding of the relationship between Heaven and man, and who bore the concerns of the Son of Heaven and the welfare of the people, there was only Duke Wending of Zhao (posthumous title of Zhao Mengfu). In the seventh year of the current Emperor's (referring to Emperor Renzong of Yuan) reign, he began to implement the ceremonies of commendation and consolation. Therefore, he posthumously granted Duke Wending's grandfather official titles, ranks, and honors. The following year, he bestowed a stele for the tomb path and ordered me, Zhao Mengfu, to compose the inscription. When Emperor Shizu (referring to Kublai Khan) was in power, Duke Wending served as Chancellor of the Right (a high-ranking official), and I served as a Secretary of the Ministry of War (a low-ranking official). Running errands in the court, I had known Duke Wending for a long time. Listening to his discussions on politics, I knew he was very detailed. How dare I not respectfully obey the order.
(14) Imperial Edict. Duke Wending's given name was Qitai Sali (Qitai Sali, a personal name). He studied Buddhist teachings early on from Zhiquan Moli Kewe Podisha (Zhiquan Moli Kewe Podisha, a monk's name). He was well-rounded and eloquent, and was admired by everyone at the time. He was repeatedly posthumously awarded the titles of Pure and Sincere, Guardian of Righteousness, Meritorious Minister, Grand Guardian, and Pillar of the State, and posthumously enfeoffed as Duke of Zhao, with the posthumous title of Tongmin (Intelligent and Diligent). He also studied Esoteric Buddhism from Imperial Preceptor 'Phags-pa ('Phags-pa, a personal name). In less than a few months, he had completely mastered his writings and was fluent in various languages and Chinese. Emperor Shizu (referring to Kublai Khan) knew of his talent and had him study Chinese books. After studying, he became proficient in various classics, histories, and philosophical schools, such as theories of Yin-Yang, calendrical calculations, illustrated prophecies, and techniques of divination, all of which he mastered. Coincidentally, the Imperial Preceptor ('Phags-pa, a personal name) was returning west and took him along. After more than a year, Qitai Sali (Qitai Sali, a personal name) requested to return home to visit his family. The Imperial Preceptor ('Phags-pa, a personal name) saw him off and said, 'With your learning, it is not for you to be my Buddhist disciple. How dare I accept your obeisance? Strive to serve the wise ruler.' They wept and parted. When he was about to reach his home, the Imperial Preceptor ('Phags-pa, a personal name) had already submitted a memorial recommending him. Yuzong (Yuzong, the Crown Prince) received a summons and had him enter the palace as a guard, serving him with pen and ink every day. In the winter of the twentieth year of Zhiyuan (Zhiyuan, era name), two monks came from the West.
見。自言知天象。上召通象胥者。數輩與語。莫能解。有脫烈者言。公可。使立召與語。僧乃屈謝不如。上大悅。明年夏擢朝列大夫左侍儀奉御秋置集賢館。命公領集賢。公請以司徒撒里蠻領之。乃以公為中順大夫集賢館學士。兼太史院事。明年夏遷嘉議大夫。明年春升集賢大學士。中奉大夫。明年春進資德大夫尚書右丞。併兼太史院事。冬拜榮祿大夫平章政事兼集賢大學士太史院使。廿八年乞解機務。以為集賢大學士。三十年加領太史院事。自初授官。至是凡八遷併兼左侍儀奉御。明年○世祖登遐○裕聖皇后命公。帥翰林集賢太常禮官。備禮冊立○成宗即皇帝位。明年春以翌戴功加守司徒。大德三年復拜平章政事。十一年春○成宗宴駕。哀慟成疾。秋八月十有七日。薨于大都發祥里第。年六十三。以是月日葬城西南岡子原。
(十五) 敕賜佛國普安溫禪師塔銘。侍書奎章閣虞集撰。其略曰。師諱至溫。字其玉。一號全一。邢州郝氏子也。幼聰敏異常。兒年六歲。其母攜之至龐馬村。見寂照和尚于凈土院。寂照曰。汝其為釋氏乎。師心許之。會寂照避亂去隱遼西。乃禮寂照弟子辨庵訥而祝髮焉。無還富公主凈土。蒞眾甚嚴。師不以為忤。庚寅之歲無還開法萬壽。師與十僧同往佐之。萬松某公以青州辨公宗旨開
【現代漢語翻譯】 現代漢語譯本： 他自稱懂得天象。皇上召來幾位精通曆法的官員與他交談，但沒人能理解他。有個叫脫烈的人說：『可以問問他。』皇上便讓他立刻與僧人交談，僧人卻謙遜地說自己不如。皇上非常高興。第二年夏天，提拔他為朝列大夫、左侍儀奉御，秋天設定集賢館，任命他掌管集賢館。他請求讓司徒撒里蠻掌管，於是任命他為中順大夫、集賢館學士，兼管太史院事。第二年夏天，升爲嘉議大夫。第三年春天，升爲集賢大學士、中奉大夫。第四年春天，晉升爲資德大夫、尚書右丞，併兼管太史院事。冬天，授予榮祿大夫、平章政事，兼集賢大學士、太史院使。二十八年，請求解除機要事務，擔任集賢大學士。三十年，加領太史院事。從最初授官到這時，總共陞遷八次，併兼任左侍儀奉御。第二年，世祖（指元世祖忽必烈 Kublai Khan）駕崩，裕聖皇后命令他率領翰林、集賢、太常禮官，準備禮儀冊立成宗（元成宗鐵穆耳 Temür Khan）即位。第二年春天，因輔佐即位有功，加封守司徒。大德三年，再次拜為平章政事。十一年春天，成宗駕崩，他悲痛成疾。秋天八月十七日，在大都（Dadu，元朝的首都，即今天的北京 Beijing）發祥里府邸去世，享年六十三歲。于當月葬在城西南岡子原。 （十五）敕賜佛國普安溫禪師塔銘。侍書奎章閣虞集撰。其略曰：禪師法名至溫，字其玉，一號全一，邢州郝氏之子。幼年聰敏異常。六歲時，他的母親帶他到龐馬村，拜見凈土院的寂照和尚。寂照說：『你將來會成為佛門弟子吧。』禪師心中默許。恰逢寂照為躲避戰亂隱居遼西，於是禪師拜寂照的弟子辨庵訥為師，剃度出家。無還富公主的凈土院，管理僧眾非常嚴格，禪師並不因此而違背。庚寅年，無還開法萬壽，禪師與十位僧人一同前往輔佐。萬松某公以青州辨公的宗旨開創
【English Translation】 English version: He claimed to know astronomy. The Emperor summoned several officials versed in calendrical science to converse with him, but none could understand him. A man named Tuolie said, 'You can ask him.' The Emperor then had him speak with the monk immediately, but the monk humbly said he was not as good. The Emperor was greatly pleased. In the summer of the following year, he was promoted to Chaolie Daifu (Court Gentleman), Zuo Shiyi Fengyu (Left Attendant of Ceremony), and in the autumn, the Jixian Hall (Academy of Worthies) was established, and he was appointed to manage the Jixian Hall. He requested that Situ (Minister of Education) Sali Man manage it, so he was appointed Zhongshun Daifu (Gentleman of Central Obedience), Academician of the Jixian Hall, and concurrently in charge of the Tai Shi Yuan (Imperial Observatory). In the summer of the following year, he was promoted to Jiayi Daifu (Gentleman of Excellent Counsel). In the spring of the third year, he was promoted to Daxueshi (Grand Academician) of the Jixian Hall, Zhongfeng Daifu (Gentleman of Central Service). In the spring of the fourth year, he was promoted to Zide Daifu (Gentleman of Distinguished Virtue), Shangshu Youcheng (Right Vice Minister of the Ministry of Rites), and concurrently in charge of the Tai Shi Yuan. In winter, he was appointed Ronglu Daifu (Gentleman of Glorious Merit), Pingzhang Zhengshi (Chief Councilor of State), concurrently Daxueshi of the Jixian Hall, and Envoy of the Tai Shi Yuan. In the twenty-eighth year, he requested to be relieved of confidential duties and became Daxueshi of the Jixian Hall. In the thirtieth year, he was additionally in charge of the Tai Shi Yuan. From the initial appointment to this point, he had been promoted eight times, and concurrently served as Zuo Shiyi Fengyu. In the following year, Emperor Shizu (referring to Kublai Khan) passed away, and Empress Yusheng ordered him to lead the Hanlin (Imperial Academy), Jixian (Hall of Worthies), and Taichang (Court of Imperial Sacrifices) officials to prepare the ceremonies for the enthronement of Emperor Chengzong (Temür Khan). In the spring of the following year, he was awarded Shou Situ (Guardian of Education) for his meritorious service in assisting the enthronement. In the third year of the Dade era, he was again appointed Pingzhang Zhengshi. In the spring of the eleventh year, Emperor Chengzong passed away, and he became ill with grief. On the seventeenth day of the eighth month in autumn, he passed away at his residence in Faxiang Lane in Dadu (the capital of the Yuan Dynasty, present-day Beijing), at the age of sixty-three. He was buried in the Ziyuan cemetery in the southwest of the city that month. (15) Imperial Edict for the Stupa Inscription of Chan Master Foguo Puan Wen. Written by Yu Ji, Attendant of the Kuizhang Pavilion. Its summary reads: The Master's Dharma name was Zhiwen, his courtesy name was Qiyu, and his alias was Quanyi. He was a son of the Hao family of Xingzhou. He was exceptionally intelligent from a young age. At the age of six, his mother took him to Pangma Village to visit the Venerable Jizhao of the Pure Land Temple. Jizhao said, 'Will you become a disciple of Buddhism in the future?' The Master silently agreed in his heart. Coincidentally, Jizhao went into seclusion in Liaoxi to avoid the war, so the Master took Bian'an Ne, a disciple of Jizhao, as his teacher and was tonsured. The Pure Land Temple of Princess Wuhuanfu was very strict in managing the Sangha, but the Master did not disobey because of this. In the Gengyin year, Wuhuan opened the Dharma at Wanshou, and the Master went with ten monks to assist. A certain Master Wansong opened with the teachings of Bian Gong of Qingzhou.
示法要。門庭高廣。四方尊之。師見萬松始以才氣過人。稍不容於眾。然而博記多聞論辨無礙。百家諸子之言。多所涉獵又善草書。有顛素之遺法。年才十有五。為萬松侍者。凡萬松偈頌法語。一聞輒了之。遂得法焉。常以侍者代應對。談鋒之利不可犯。時人已深期之。故太保劉文貞公。長師一歲。少時相好也。劉公厭世。故思學道。師勸之為僧。同參西京寶勝明公。既而為○世祖知。遇侍幃幄。為謀臣。薦師可大用。得召見。與語大悅。將授以官。弗受曰。天下佛法流通。臣僧之愿。富貴非所望也。留王庭多有贊益。居三歲遣還。出賜金資。日用不計其費。時○憲宗命海云主釋教○詔天下作資戎會。師持○旨宣佈中外。而輔成之○世祖征雲南還。劉公請承製。錫師號曰佛國普安大禪師。總攝關西五路河南南京等路太原府路邢洛磁懷孟等州僧尼之事。刻印以賜師。銳意衛教。凡僧之田廬見侵于豪富及他教者。皆力歸之。馳驲四出周于所履。必獲其志乃已。自其門人或勸之少憩弗懈也○憲宗末年。僧道士有諍。各為違言以相危○上命聚訟于和林剖決真偽。師從少林諸師辨之。道士義墮剃鬚發者十七人。道宮之復為者以千百計。中統建元釋教大盛。僧眾賴之甚思師之功焉。而師遂納印辭職。每歲官賜金修寺之外。世味泊如
【現代漢語翻譯】 現代漢語譯本： 闡揚佛法的要旨，（萬松的）門庭高大寬廣，四方人士都尊敬他。萬松最初認為（佛國普安大禪師）才氣超過常人，稍微有些不合羣，然而他博聞強記，辯論時沒有阻礙，對於諸子百家的言論，多有涉獵，又擅長草書，有張顛、懷素的遺風。十五歲時，作為萬松的侍者，凡是萬松的偈頌法語，一聽就能領會，於是得到了萬松的佛法。他經常代替萬松應對，談鋒銳利，不可冒犯。當時的人們已經對他寄予很高的期望。所以太保劉文貞公，比（佛國普安大禪師）年長一歲，年少時關係很好。劉公厭倦世事，所以想學道，（佛國普安大禪師）勸他出家為僧，一同參拜西京寶勝明公。之後被元世祖所知，在皇帝身邊侍奉，成為謀臣。元世祖推薦（佛國普安大禪師）可以大用，得到召見，與他交談后非常高興，想要授予他官職，（佛國普安大禪師）沒有接受，說：『天下佛法流通，是臣僧的願望，富貴不是我所期望的。留在王庭多有幫助。』住了三年後被遣返回去，賞賜了金錢，每天的花費不計其數。當時元憲宗命令海云主持釋教，詔令天下舉辦資助軍隊的集會，（佛國普安大禪師）拿著元憲宗的旨意向內外宣佈，並輔助完成這件事。元世祖征討雲南回來，劉公請求承製，賜予（佛國普安大禪師）稱號為佛國普安大禪師，總管關西五路、河南南京等路、太原府路、邢洛磁懷孟等州僧尼之事，刻印賜予（佛國普安大禪師），銳意衛護佛教。凡是僧人的田地房屋被豪強或其他教派侵佔的，都盡力歸還。他騎著快馬四處奔走，周遊各地，一定要達到目的才罷休。他的門人有人勸他稍微休息一下，他也不懈怠。元憲宗末年，僧人和道士發生爭執，各自用不好的言語互相攻擊，皇上命令他們在和林聚集辯論，剖析真偽。（佛國普安大禪師）跟隨少林寺的眾僧辯論，道士理虧，被剃掉鬚髮的有十七人，道觀恢復爲寺廟的有成百上千。中統元年，佛教大為興盛，僧眾非常感激（佛國普安大禪師）的功勞。而（佛國普安大禪師）於是交出印章辭去職務，每年朝廷賞賜金錢修繕寺廟之外，對於世俗的滋味淡泊如水。
【English Translation】 English version: Expounding the essentials of Dharma, (Wansong's) gate was tall and wide, revered by people from all directions. Wansong initially thought that (the Great Chan Master of Universal Peace of the Buddha Land) possessed talent surpassing ordinary people, and was slightly out of step with the crowd. However, he was knowledgeable and had a strong memory, and his debates were unimpeded. He had a wide range of knowledge of the words of various philosophers, and was also good at cursive script, inheriting the style of Zhang Dian and Huai Su. At the age of fifteen, as Wansong's attendant, he could understand all of Wansong's gathas and Dharma talks as soon as he heard them, and thus obtained Wansong's Dharma. He often responded on behalf of Wansong, and his eloquence was sharp and unassailable. People at that time already had high expectations for him. Therefore, Grand Protector Liu Wenzhen, who was one year older than (the Great Chan Master of Universal Peace of the Buddha Land), had a good relationship with him in his youth. Duke Liu was tired of worldly affairs, so he wanted to study the Dao. (The Great Chan Master of Universal Peace of the Buddha Land) persuaded him to become a monk and together they visited the Venerable Míng of Baosheng Temple in Xijing. Later, he was known by Yuan Shizu (Kublai Khan), served by the emperor's side, and became a strategist. Yuan Shizu recommended (the Great Chan Master of Universal Peace of the Buddha Land) as someone who could be of great use, and he was summoned for an audience. After talking with him, he was very pleased and wanted to grant him an official position. (The Great Chan Master of Universal Peace of the Buddha Land) refused, saying, 'The widespread circulation of the Buddha Dharma in the world is the wish of your monk-subject; wealth and honor are not what I desire. Staying in the royal court will be of great help.' After staying for three years, he was sent back and rewarded with money, spending an immeasurable amount each day. At that time, Yuan Xianzong (Emperor Möngke) ordered Haiyun to preside over Buddhism and issued an edict to the world to hold gatherings to support the army. (The Great Chan Master of Universal Peace of the Buddha Land) took the decree of Yuan Xianzong and announced it both internally and externally, and assisted in completing this matter. When Yuan Shizu returned from conquering Yunnan, Duke Liu requested to issue an imperial decree, bestowing upon (the Great Chan Master of Universal Peace of the Buddha Land) the title of Great Chan Master of Universal Peace of the Buddha Land, in charge of the affairs of monks and nuns in the five routes of Guanxi, the routes of Henan and Nanjing, the route of Taiyuan Prefecture, and the states of Xing, Luo, Ci, Huai, and Meng. A seal was engraved and bestowed upon (the Great Chan Master of Universal Peace of the Buddha Land), who was determined to protect Buddhism. Whenever the fields and houses of monks were encroached upon by the powerful or other religions, he would do his best to return them. He rode fast horses everywhere, traveling around, and would not stop until he achieved his goal. Some of his disciples advised him to rest a little, but he did not slacken. At the end of Yuan Xianzong's reign, monks and Taoists had disputes, each attacking each other with bad words. The emperor ordered them to gather in Helin to debate and analyze the truth. (The Great Chan Master of Universal Peace of the Buddha Land) debated with the monks of Shaolin Temple, and the Taoists were at a disadvantage. Seventeen of them had their beards and hair shaved, and hundreds and thousands of Taoist temples were restored as temples. In the first year of Zhongtong (Kublai Khan's reign), Buddhism flourished greatly, and the monks were very grateful for the merits of (the Great Chan Master of Universal Peace of the Buddha Land). And (the Great Chan Master of Universal Peace of the Buddha Land) then handed over the seal and resigned from his position. Apart from the annual imperial grant of money to repair the temple, he had a taste for the world as light as water.
也。至元丁卯五月二十二日。以疾終於桓州之天宮寺西向右脅而化。當暑儀形如生。更有異香三日。火浴之心舌牙不壞。眾庶掊其地深數尺。猶得舍利云。世壽五十一。僧臘四十。臣聞 世祖皇帝聖度如天。善馭豪傑自在 潛邸。至於混一海內。天下之人材大小畢至。以足其任使。故其功業之盛。巍巍然赫赫然。三代而下帝王未有或之及也。浮圖氏以寂滅為宗。而材器文辨如溫公。亦豈常人之流哉。敢敘而表之。以見夫興王之運其人如此。銘曰。維昔世皇。始理開平。作其潛藩。有宮有城顧瞻東隅。泉甘土厚。蜿蜒來止。屬垣負阜。命建仁祠。龍光是名。權輿來尸。僧有豪英。氣如虹霓。辨若風雨。縱橫凌厲。莫敢余侮 世皇有為。群策是稽。名見從容。出其端倪。善則利器。俾反初服。報德不回。屹若孤鵠。林林釋徒。稟教以居。孰為紛更。入主出孥。天子有命。存完去駁。我馳我驅。立折其角。燕趙之間。至於陜關。我田我廬匪歸匪艱。
世皇御一。民用寧一。而釋之門。既振既息。時龍光師。燕居弗馳。散其緒餘。為書為詩。詩揚宗風。書縱逸趣。沛將有述。棄而遽去。維時名僧。至於公卿。有誄有辭。失之若驚。垂八十年。英標如在。誰知表之。嗣者七代。義舉有聞。天子喜之。史臣屬辭。以系遐思。
【現代漢語翻譯】 現代漢語譯本：
也。至元丁卯五月二十二日，因病在桓州的天宮寺圓寂，面朝西，右側臥而逝。當時正值盛夏，儀容栩栩如生。更有奇異的香味持續了三天。火化后，心、舌、牙齒完好無損。眾人挖掘他圓寂的地方，深達數尺，仍然能得到舍利。世壽五十一歲，僧臘四十年。我聽說世祖皇帝的聖明氣度如天一般，善於駕馭隱居時的英雄豪傑。以至於統一海內，天下的人才無論大小都彙集而來，足以勝任其職。所以他的功業之盛，是如此巍峨顯赫，三代以下的帝王沒有誰能趕得上他。浮圖氏以寂滅為宗旨，而像溫公這樣有才能、有文采、善於辯論的人，又怎麼是普通人呢？我冒昧地敘述並表彰他，以表明興王之運，其人就是這樣。銘文說：想當初世皇，開始治理開平，作為他的潛藩，有宮殿有城池，環顧東邊，泉水甘甜，土地肥沃。蜿蜒而來，在此止息，靠近山坡。於是下令建造仁祠，名為龍光。權輿來此主持。僧人中有豪傑英俊，氣概如彩虹，辯才如風雨，縱橫凌厲，沒有人敢輕侮。世皇有所作為，群臣獻計獻策，他的名字在從容不迫中顯露出來，顯露出他的端倪。認為他是個好材料，讓他恢復原來的僧人身份，報答恩德毫不遲疑，像孤鵠一樣堅定。眾多的僧人，遵循教義而居，誰敢紛爭改變？入主還是出家，都由天子決定，儲存完整的，去除駁雜的。我驅趕著，立刻折斷他們的角。燕趙之間，直到陜關，我的田地我的房屋，歸來並不困難。世皇統治天下，百姓才能安定團結。而佛教的門庭，時而振興時而衰落。當時龍光法師，安居於此，不追求名利。散盡他的積蓄，用來寫書寫詩。詩歌弘揚宗風，書法縱情逸趣。將要有所著述，卻突然離去。當時的名僧，乃至公卿，有的寫祭文，有的寫悼詞，失去他就像失去了珍寶一樣。將近八十年了，他的英俊風采依然存在。誰來表彰他呢？他的後代已經七代了。他的義舉被人傳頌，天子也為此高興。史官撰寫文章，以寄託遙遠的思念。
【English Translation】 English version:
Also. On the 22nd day of the fifth month of the Dingmao year of Zhiyuan, he passed away due to illness at Tiangong Temple in Huanzhou, facing west, lying on his right side. At that time, it was midsummer, and his appearance was lifelike. Moreover, there was a strange fragrance for three days. After cremation, his heart, tongue, and teeth remained intact. The people dug several feet deep at the place where he passed away, and they were still able to obtain sarira (relics). He lived to the age of fifty-one, and had been a monk for forty years. I have heard that Emperor Shizu's (Kublai Khan) sagacious demeanor was like the heavens, and he was good at governing the heroes and talents from his days in Qian邸 (his residence before becoming emperor). As a result, when he unified the country, all the talents in the world, both great and small, gathered to serve him, and they were able to fulfill their duties. Therefore, the greatness of his achievements was so towering and illustrious that no emperor after the Three Dynasties could match him. The Buddhist school takes nirvana as its principle, but how could someone with talent, literary skill, and eloquence like Wen Gong (a respectful title) be an ordinary person? I venture to narrate and commend him, to show that the fate of a rising king is such that his people are like this. The inscription says: In the past, Emperor Shizu began to govern Kaiping, making it his potential domain, with palaces and cities. Looking to the east, the springs were sweet and the soil was fertile. Meandering and stopping here, close to the hills. So he ordered the construction of a Ren祠 (ancestral hall), named Longguang. Quanyu (a monk's name) came here to preside over it. Among the monks, there were heroes and talents, with a spirit like a rainbow, and eloquence like wind and rain, bold and fierce, and no one dared to insult them. Emperor Shizu had ambitions, and his ministers offered advice and strategies. His name was revealed in a calm and unhurried manner, revealing his clues. Believing him to be a good material, he allowed him to return to his original status as a monk, repaying his kindness without hesitation, as firm as a lone swan. The numerous monks followed the teachings and lived here. Who would dare to dispute and change? Whether to enter the court or leave home was decided by the emperor, preserving the complete and removing the flawed. I drove them away, immediately breaking their horns. Between Yan (present-day Hebei) and Zhao (present-day Shanxi), and as far as Shaanxi Pass, my fields and my houses, returning was not difficult.
Emperor Shizu ruled the world, and the people were able to live in peace and unity. And the gate of Buddhism, sometimes flourished and sometimes declined. At that time, Master Longguang lived in seclusion, not pursuing fame and fortune. He scattered his savings to write books and poems. The poems promoted the teachings of the sect, and the calligraphy expressed unrestrained interest. He was about to write something, but suddenly left. The famous monks at that time, and even the high officials, some wrote elegies and some wrote eulogies, and losing him was like losing a treasure. For nearly eighty years, his heroic demeanor still exists. Who will commend him? His descendants are already in the seventh generation. His righteous deeds have been praised, and the emperor is also happy about it. The historians wrote articles to express their distant thoughts.
(庚戌) 正月行使歷代舊錢○十月十八日大赦。
大師魯國忠武王木華黎。身長七尺。虎首虯鬚黑麵多謀略。雄勇冠一時。與博爾術博爾忽赤老溫。俱以忠勇佐 太祖。時號掇里班曲律。猶漢言四傑也 太祖行次東印度 鐵門關侍衛者。見一獸鹿形馬尾綠色而獨角。能為人言。曰汝軍宜早回 上怪問耶律晉卿楚才。奏曰。此獸名角𧤗日行一萬八千里。解四夷語。是惡殺之象。蓋上天遣之。以告陛下。愿承天心宥此數國人命。寔陛下無疆之福。即日下詔班師(右出本朝功臣事略)。◎
◎(辛亥) 正月五日。以上年十一月廿三日。郊祀大赦。
三月十八日。登極大赦。賜高年帛○四月禁使新舊銅錢及至大銀鈔。
(十六) 革罷僧道衙門。
論曰。望五位以升階。轉二依而就果者。上乘菩薩也。以四向一坐而證成三生百劫而彰號者。緣覺聲聞也。聖賢品級教有明文。唯妙悟自心入佛知見者。千聖尚不為。何階級之有。大教東被三百五十餘年。後魏以趙郡沙門法果。為沙門統。供施之不足。又官品之。遂授輔國宜城子忠信侯。尋進公爵曰安城。封官自果始也。梁以惠超為壽光殿學士。後周選僧道中學問優贍者。充通道觀學士。仍改服色。隨以彥琮為翻經館學士。唐中宗神龍二
【現代漢語翻譯】 現代漢語譯本 (庚戌) 正月，朝廷推行使用歷代的舊錢。十月十八日，實行大赦。 大師木華黎（Muqali），被封為魯國忠武王。他身高七尺，長著老虎般的頭，虬結的鬍鬚，黝黑的面龐，極富謀略，雄壯勇猛，一時無兩。他與博爾術（Bo'erchu）、博爾忽（Bo'erhu）、赤老溫（Chilaowen）一起，都以忠誠和勇敢輔佐太祖（Taizu）。當時人們稱他們為『掇里班曲律』（Dueriban Quli），就像漢人所說的『四傑』一樣。太祖（Taizu）行軍至東印度附近的鐵門關（Tiemenguan），侍衛的人看到一種奇異的野獸，形狀像鹿，尾巴像馬，全身綠色，頭頂長著一隻角，能說人話。它說：『你們的軍隊應該早點回去。』皇上感到奇怪，詢問耶律晉卿（Yelü Jinqing）楚才（Chucai）。楚才奏報道：『這種野獸名叫角𧤗（Jiaoduan），一天能行一萬八千里，懂得四夷的語言，是厭惡殺戮的象徵。大概是上天派它來告訴陛下的。希望陛下能順應天意，寬恕這些國家人民的性命，這實在是陛下無疆的福分。』當天就下詔班師。（以上出自《本朝功臣事略》）。 (辛亥) 正月初五，因為上一年十一月二十三日在郊外祭祀天地，實行大赦。 三月十八日，皇帝登基，實行大赦，賞賜高齡老人絲綢。 四月，禁止使用新舊銅錢以及至大銀鈔。 (十六) 撤銷僧道衙門。 評論說：希望通過修習五位（望五位）而提升階位，通過轉動二依（轉二依）而成就果位的人，是上乘的菩薩。通過修習四向一坐（四向一坐）而證成，通過經歷三生百劫（三生百劫）而彰顯名號的人，是緣覺和聲聞。聖賢的品級在佛教經典中有明確的記載。只有那些通過奇妙的領悟，進入自身佛性，獲得佛的知見的人，即使是千聖也不敢妄加評判，哪裡還有什麼階級可言呢？佛教傳入中國已經三百五十多年了。後魏時期，趙郡的沙門法果（Faguo）被任命為沙門統。人們供養他尚且不足，又授予他官品。於是授予他輔國宜城子、忠信侯的爵位，不久又晉升爲安城公。僧人被封官，就從法果（Faguo）開始了。梁朝任命惠超（Huichao）為壽光殿學士。後周選拔僧道中學問優贍的人，充任通道觀學士，並更改他們的服色。隨後任命彥琮（Yancong）為翻經館學士。唐中宗神龍二年
【English Translation】 English version (Gengxu) In the first month, the court implemented the use of old coins from previous dynasties. On the eighteenth day of the tenth month, a general amnesty was granted. Grand Master Muqali, posthumously known as Prince Zhongwu of Lu, was seven chi tall, with a tiger-like head, knotted beard, dark face, and great resourcefulness. His bravery and courage were unmatched in his time. Together with Bo'erchu, Bo'erhu, and Chilaowen, he loyally and bravely assisted Taizu. At that time, they were called 'Dueriban Quli,' which is like the 'Four Heroes' in Chinese. When Taizu was marching near Tiemenguan (Iron Gate Pass) in East India, a guard saw a strange beast, shaped like a deer with a horse's tail, green in color, and with a single horn on its head. It could speak human language, saying, 'Your army should return early.' The Emperor was surprised and asked Yelü Jinqing Chucai. Chucai reported, 'This beast is called Jiaoduan, and it can travel 18,000 li in a day. It understands the languages of the four barbarians and is a symbol of aversion to killing. It is probably sent by Heaven to inform Your Majesty. I hope Your Majesty will follow the will of Heaven and spare the lives of the people of these countries, which is truly a boundless blessing for Your Majesty.' That day, an edict was issued to withdraw the troops. (The above is from 'Biographies of Meritorious Officials of the Dynasty'). (Xinhai) On the fifth day of the first month, a general amnesty was granted because of the suburban sacrifice to Heaven and Earth on the twenty-third day of the eleventh month of the previous year. On the eighteenth day of the third month, the Emperor ascended the throne and granted a general amnesty, bestowing silk on the elderly. In the fourth month, the use of new and old copper coins and Zhi Da silver notes was prohibited. (Sixteenth) The offices of monks and Taoists were abolished. It is said: Those who hope to ascend the stages by cultivating the Five Positions (Wang Wuwei) and achieve fruition by turning the Two Reliances (Zhuan Eryi) are superior Bodhisattvas. Those who attain enlightenment through the Four Directions and One Seat (Sixiang Yizuo) and manifest their names through three lives and hundreds of kalpas (Sansheng Baijie) are Pratyekabuddhas and Sravakas. The ranks of sages and worthies are clearly recorded in Buddhist scriptures. Only those who, through wondrous enlightenment, enter their own Buddha-nature and attain the knowledge and vision of the Buddha, even the thousand sages dare not judge, so where are there any ranks to speak of? Buddhism has been introduced into China for more than 350 years. During the Later Wei Dynasty, the Shramana Faguo of Zhao Commandery was appointed as the head of the Sangha. It was not enough to provide him with offerings, so he was also granted official rank. Thus, he was granted the titles of Duke of Yicheng, Marquis of Zhongxin, and later promoted to Duke of Ancheng. The practice of conferring official titles on monks began with Faguo. During the Liang Dynasty, Huichao was appointed as a scholar of the Shouguang Hall. During the Later Zhou Dynasty, those monks and Taoists who were learned and knowledgeable were selected to serve as scholars of the Tongdao Temple, and their attire was changed. Subsequently, Yancong was appointed as a scholar of the Sutra Translation Institute. In the second year of the Shenlong era of Emperor Zhongzong of the Tang Dynasty
年。造聖善寺成。惠范惠珍法藏大行會寂元壁仁方崇先進國。九人加五品並朝散大夫。蓋以營像修造之功也。尋加惠范正議大夫上庸郡公。寺主至銀青光祿大夫。俸料房閣已上同職官給。玄宗卜平內難。僧清潤封官三品。醫寧王疾愈。僧賜緋袍。代宗加不空三藏。至開府儀同三司肅國公食邑三千戶。辭讓數四不允。空曰。吾以法濟世。不意垂死濫污封爵故秩。唯空為極矣。宋金兩朝南北殊風而封釋官秩頗存典故。然猶遵律印信未聞。迨我皇元世祖皇帝混一海宇。條綱制度一出睿思。謂以俗制於僧殊失崇敬。諭天下設立宣政院僧錄僧正都綱司。錫以印信。行移各路。主掌教門護持教法。賴聖天子不負佛囑也。然而稗販之流。好爵縻賢恃其所貴而貴之。奔走伺候處污不羞。以敲樸喧囂牒訴倥[傯-囪+(句-口+夕)]為得志。不奪不厭。致有囊加巴僧錄往取栲栳山僧錢罔咈律行。可謂師子身蟲也。仁宗皇帝居儲宮日。目擊其弊。降旨。除宣政院外。一例革之。是亦不負靈山付囑也。於戲朝廷尚行於爵秩。釋子乃競于官階。官階無盡期。貪愛無滿分。胡不養其妻子跪拜君親。何異織女七襄牽牛負軛者耶。識達於此無取焉。盛矣乎不空。粉澤。
(十七) 大教有功。猶愧濫污。今何人而欲假名器哉。
(壬子
【現代漢語翻譯】 現代漢語譯本 年間，建造聖善寺完成。惠范、惠珍、法藏、大行、會寂、元壁、仁方、崇先、進國九位僧人加封五品官階，並授予朝散大夫的官職。這是因為他們營建佛像、修繕寺廟的功勞。不久，又加封惠范為正議大夫、上庸郡公。寺院主持的待遇提升至銀青光祿大夫，俸祿、住房等都按照同等級別的官員供給。玄宗皇帝平定內亂時，僧人清潤被封為三品官。醫生治癒了寧王的疾病，僧人因此被賜予緋色官袍。代宗皇帝加封不空三藏（Amoghavajra，密宗大師）為開府儀同三司、肅國公，食邑三千戶。不空多次辭讓，皇帝不允。不空說：『我以佛法濟世，沒想到臨死還要被濫授封爵和官職，實在太過分了。』宋朝和金朝南北對峙，風俗不同，但封賞僧官的制度還保留著一些典故。然而，仍然遵循戒律，使用印信的情況卻很少聽說。直到我皇元世祖皇帝統一天下，所有的規章制度都出自皇帝的英明思考。認為用管理俗人的制度來管理僧人，實在是對僧人的不尊重。於是下令在天下設立宣政院、僧錄司、僧正司、都綱司，授予印信，通行各路，主管佛教事務，護持佛教教法。這實在是聖明天子沒有辜負佛陀的囑託啊。然而，那些販賣佛法之徒，貪圖爵位，依仗權勢，趨炎附勢，不知羞恥。以敲詐勒索、喧譁吵鬧、遞交訴狀為榮，忙忙碌碌，永不滿足。甚至有囊加巴（Nang-ka-pa，藏傳佛教僧人）僧錄去栲栳山（Kao-lao Mountain）索要僧人的錢財，違背了佛律。這真是獅子身上的蟲子啊。仁宗皇帝在還是太子的時候，就親眼看到了這些弊端，下旨除了宣政院之外，一律廢除。這也是沒有辜負靈山的囑託啊。唉，朝廷還重視爵位官秩，僧人卻爭奪官階。官階沒有盡頭，貪愛沒有滿足的時候。為什麼不贍養自己的妻子兒女，跪拜自己的君主和父母呢？這和織女七次遷徙，牽牛星揹負軛頭有什麼區別呢？明白了這個道理，就不會去追求這些東西了。不空三藏的功德真是太偉大了，粉身碎骨也難以報答。 （十七）大教有功，尚且慚愧被濫授官爵，現在是什麼人還想假借名器呢？ 壬子年
【English Translation】 English version In that year, the construction of Shengshan Temple was completed. The nine monks Huifan, Huizhen, Fazang, Daxing, Huiji, Yuanbi, Renfang, Chongxian, and Jinguo were granted the fifth rank and the title of Chaosan Daifu (Official of the Court). This was due to their merit in building Buddhist images and repairing temples. Soon after, Huifan was further granted the title of Zhengyi Daifu and Duke of Shangyong. The abbot's treatment was elevated to Yinqing Guanglu Daifu (Senior Official of the Court), with salary and housing provided at the same level as officials of the same rank. When Emperor Xuanzong quelled the internal rebellion, the monk Qingrun was granted the third rank. When a doctor cured Prince Ning's illness, the monk was granted a scarlet robe. Emperor Daizong granted Amoghavajra (Bukong Sanzang, a master of Esoteric Buddhism) the title of Kaifu Yitong Sansi and Duke of Su, with a fief of three thousand households. Amoghavajra declined several times, but the emperor refused. Amoghavajra said, 'I save the world with the Dharma, but I never expected to be granted titles and ranks when I am about to die. This is too much.' During the Song and Jin dynasties, the north and south had different customs, but the system of granting official ranks to monks still retained some historical precedents. However, they still followed the precepts, and the use of seals was rarely heard of. It was not until Emperor Shizu of the Yuan Dynasty unified the world that all the rules and regulations came from the emperor's wise thinking. He believed that using the system for managing ordinary people to manage monks was disrespectful to the monks. Therefore, he ordered the establishment of the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs), Senglu Si (Monk Registry), Sengzheng Si (Monk Administration), and Dugang Si (Monk Supervisor) throughout the country, granting them seals to be used in various regions, in charge of Buddhist affairs, and protecting the Buddhist Dharma. This is truly because the wise emperor did not fail the Buddha's entrustment. However, those who peddle the Dharma, covet titles, rely on power, and flatter the powerful are shameless. They take pride in extorting, making noise, and submitting lawsuits, busying themselves and never being satisfied. There was even a Nang-ka-pa (Nang-ka-pa, a Tibetan Buddhist monk) Senglu who went to Kao-lao Mountain (Kao-lao Mountain) to demand money from the monks, violating the Buddhist precepts. This is truly a worm in the lion's body. When Emperor Renzong was still the crown prince, he witnessed these abuses and issued an edict to abolish all except the Xuanzheng Yuan. This was also not failing the entrustment of Ling Mountain (Vulture Peak). Alas, the court still values titles and ranks, but the monks compete for official ranks. There is no end to official ranks, and there is no limit to greed. Why not support their wives and children and kneel before their rulers and parents? What is the difference between the Weaver Girl moving seven times and the Oxherd carrying a yoke? Understanding this principle, one will not pursue these things. The merits of Amoghavajra are truly great, and it is difficult to repay them even with pulverized bones. (17) Having merit in the Great Teaching, one is still ashamed of being granted titles indiscriminately. Who now wants to borrow fame and position? Year of Renzi
) 仁宗文英武章皇帝○十月廿九日。以諸王入覲大赦。改皇慶。
(癸丑) 十月十八日。詔科場。以經義取士。
(十八 甲寅) 正月廿二日。改延祐。大赦○(十一月遣使經理江西江浙湖廣田糧)弘教佛智三藏法師入寂。公積寧氏。諱沙啰巴觀照。事上師著栗赤學佛氏法。善吐番文字。頗得秘密之要。世祖皇帝嘗受教於帝師發思巴。詔師譯語。辭致明辨允愜聖衷。詔賜大辯廣智法師。河西之人。尊其道而不敢名。止稱其氏。至呼其子弟皆曰此積寧法師家。其為見重如此。公昆弟四人。公其季也。總丱之歲。依帝師發思巴剃染為僧。學諸部灌頂之法。時有上士名刺溫卜。以焰曼德迦密乘之要。見稱於世。帝師命公往學此法。溫卜以公器偉識高非流輩比。悉以秘要授之。於是王公大人凡有志茲道者皆于公師而受焉。帝師迦啰思巴干即哩。以公之能薦之世祖。詔譯諸秘要。俾傳於世。時僧司雖盛風紀寖蔽。所在官吏既不能幹城遺法抗禦外侮。返為諸僧之害。桂蠹乘癰雖欲去之。莫能盡也。頹波所激江南尤甚朝廷久選能者欲使正之。以白帝師。僉謂諸色之人豈無能者。必以為識時務孰與公賢。以詔授江浙等處釋教總統。既至削去煩苛務從寬大。其人安之。既而改授福建等處釋教總統。以其氣之正。數與同
【現代漢語翻譯】 現代漢語譯本 仁宗文英武章皇帝在十月二十九日，因為諸位王爺前來朝見而實行大赦，改年號為皇慶。 （癸丑）十月十八日，下詔舉行科舉考試，以經義取士。 （十八 甲寅）正月二十二日，改年號為延祐，實行大赦。（十一月派遣使者管理江西、江浙、湖廣的田糧）弘教佛智三藏法師圓寂。法師俗家姓積寧，法名沙啰巴觀照。他侍奉上師著栗赤學佛氏的佛法，精通吐蕃文字，頗得秘密教義的精髓。世祖皇帝曾經向帝師發思巴學習，下詔讓法師翻譯經文。法師的翻譯文辭明暢，辨析透徹，深得皇帝的讚許。皇帝下詔賜予『大辯廣智法師』的稱號。因為法師是河西人，人們尊敬他的道行，不敢直呼其名，只稱呼他的姓氏，甚至稱呼他的子弟都說『這是積寧法師家的人』。他受到的重視就是這樣。法師有兄弟四人，他是最小的。在總丱之年（童年），跟隨帝師發思巴剃度出家為僧，學習各部的灌頂之法。當時有一位上士名叫刺溫卜，以焰曼德迦密乘的精要而聞名於世。帝師命令法師前去學習此法。溫卜認為法師的器識宏偉高超，不是一般人可比，於是將所有的秘密教義都傳授給他。因此，王公大臣凡是有志於此道的人，都以法師為師而向他學習。帝師迦啰思巴干即哩因為法師的才能，向世祖皇帝推薦了他，皇帝下詔讓他翻譯各種秘密教義，使之流傳於世。當時僧司雖然興盛，但風紀卻逐漸敗壞。各地的官吏既不能像城墻一樣捍衛佛法，抵禦外來的侵擾，反而成為僧人的禍害。就像桂樹上的蛀蟲，即使想要去除，也無法完全清除。頹廢的波濤所衝擊，江南尤其嚴重，朝廷長期選拔有才能的人，想要讓他們來匡正這種局面，於是稟告帝師。大家都認為，各色人等難道沒有有才能的人嗎？一定要選擇識時務的人，誰能比得上法師賢能呢？於是下詔授予法師江浙等處釋教總統的職位。法師到任后，削減繁瑣苛刻的規章制度，力求寬大仁厚，當地的人民都安於現狀。不久之後，又改授法師福建等處釋教總統的職位。因為法師的氣節端正，多次與同
【English Translation】 English version On the 29th day of the tenth month, Emperor Renzong Wenyin Wuzhang decreed a general amnesty due to the arrival of various princes for an audience, and changed the reign title to Huangqing. (Gui Chou) On the 18th day of the tenth month, an imperial edict was issued for the civil service examinations, selecting candidates based on their knowledge of Confucian classics. (18th, Jia Yin) On the 22nd day of the first month, the reign title was changed to Yanyou, and a general amnesty was granted. (In the eleventh month, envoys were dispatched to manage land and grain in Jiangxi, Jiangzhe, and Huguang.) The Dharma Master Hongjiao Fozhi Sanzang (Expounder of Buddhist Teachings, Wise, and Master of the Three Baskets of Scripture) passed away. His lay surname was Ji Ning (accumulated tranquility), and his Dharma name was Saluo Ba Guanzhao (Śārabha Avalokiteśvara). He served the Upper Teacher Choliechi Xuefushi (a Tibetan Buddhist teacher) in studying the Buddha's Dharma. He was proficient in Tibetan script and possessed a deep understanding of the essential secrets. Emperor Shizu (Kublai Khan) once received teachings from the Imperial Preceptor Phagpa (a Tibetan spiritual leader), and ordered the Master to translate scriptures. The Master's translations were clear and insightful, greatly pleasing the Emperor. The Emperor bestowed upon him the title 'Great Eloquent and Wise Dharma Master'. Because he was from Hexi (a region in Gansu), people respected his virtue and dared not call him by his given name, referring to him only by his surname, and even referring to his descendants as 'the family of Dharma Master Ji Ning'. Such was the esteem in which he was held. The Master had four brothers, and he was the youngest. At a young age, he followed the Imperial Preceptor Phagpa to be ordained as a monk, studying the initiation rituals of various schools. At that time, there was an Upper Scholar named Ci Wenbu (a Tibetan name), who was renowned for his mastery of the esoteric teachings of Yamantaka (a wrathful deity in Tibetan Buddhism). The Imperial Preceptor ordered the Master to study this Dharma. Wenbu considered the Master's talent and understanding to be extraordinary and unparalleled, and thus imparted to him all the secret teachings. Consequently, princes and high officials who aspired to this path all took the Master as their teacher and learned from him. The Imperial Preceptor Kalasiba Gan Jili (a Tibetan name), due to the Master's abilities, recommended him to Emperor Shizu, who ordered him to translate various secret teachings and disseminate them to the world. At that time, although the Sangha Administration (monastic administration) was flourishing, discipline was gradually declining. Local officials were unable to defend the Dharma like a city wall, resist external threats, and instead became a source of harm to the monks. Like woodworms in a cassia tree, even if one wanted to remove them, it was impossible to eliminate them completely. The impact of this decline was particularly severe in Jiangnan (the region south of the Yangtze River). The court had long sought capable individuals to rectify this situation, and thus reported to the Imperial Preceptor. Everyone believed that among all kinds of people, were there not capable individuals? It was necessary to choose someone who understood the times, and who could be more virtuous than the Master? Thus, an imperial edict was issued appointing the Master as the Buddhist Administrator of Jiangzhe (Jiangsu and Zhejiang) and other places. Upon his arrival, the Master reduced cumbersome and harsh regulations, striving for leniency and kindness, and the local people were content. Soon after, he was reassigned as the Buddhist Administrator of Fujian and other places. Because of his upright character, he often with
列乖迕而不合。公謂天下何事。況教門乎。蓋吾人之庸自擾之耳。夫設官愈多則事愈煩。今諸僧之苦。蓋事煩而官多也。十羊九牧。其為苛擾可勝言哉。建言罷之。以聞。詔罷諸路總所。議者稱其高。公既得請乃遁跡壟坻。築室種樹蓋將終焉。至大中以皇太子令召至京師。詔授光祿大夫司徒。仁宗皇帝龍德淵潛之日。嘗問法于公。知公之賢。既踐天位眷遇益隆詔給廩既館于慶壽寺。詔公所譯皆板行之。公幼而穎悟。諸國語言皆不學而能。自為兒人皆以為必成大器。既長果能樹立。致位三公。雖以德藝。抑亦遭遇於時也。其始為佛誦其言觀其義。既涉其涯遂厲于深。為人好賢愛能。尤能取諸人。以為善。談論之際發其端已。得過半之思。故其所有皆以好問而致。是以名勝之流皆從之。游以師友相處。延祐元年十月五日歿。年五十有六。其始疾也。詔賜中統鈔萬緡俾求醫藥。太尉沈王往視疾焉。既歿。又賜幣萬緡以給葬事。遣使驛送其喪歸葬故里。門弟子相與建塔以表其藏。壽安山云麓洪公。作銘有謂。佛法之傳必資翻譯。故譯梵為華。或敵對名物。或唯以義。必博通經論。善兩方之言。始能為之。是以道安嘗謂。翻譯微言有五失本三不易。故非能者不足以有為也。所以傳列十科。翻譯居首者。豈非以其為之難功之大乎。
予嘗以詔與京邑諸公校讎藏典。歷觀自古翻譯之家。以義譯經如秦之羅什。譯論唐之奘公。十數人之作。所謂禹吾無間然矣。其餘或指義曖昧。或文辭疏拙。夫義之曖昧。蓋譯者之未盡文。或疏拙潤色之失也。因思安公之言。以謂以彌天之高。尚稱不易。今之譯者何其易哉。自季葉以來。譯場久廢。能者蓋寡。豈意人物凋殘之際乃見公乎。觀其所譯可謂能者哉。
(十九) 秦州普覺法師卒。教自隋唐之後。傳者各宗其說。遂派而為三。由止觀之門。觀假而悟空。觀空而趣中。以入于實相者。為天臺宗。會緣入實。即俗而明真者。為賢首宗。窮萬有之數。昭一性之玄。有空殊致而同歸乎中道者。為慈恩宗。師為慈恩宗者也。姓趙氏。諱英辯。垂髫為驅烏。甫弱冠資二百五十戒。二十有五得傳於柏林潭公為座主。凡為僧六十有一年。年六十有八。延祐元年六月庚戌終於景福寺。煥異景于易簀之夕。標奇蹟於火葬之餘。以其年月日塔于普覺寺之後。師為性真純。如美玉含璞。雖不加雕繪。而人自愛重之。至於悍卒武夫。亦能敬其人。謂無佛之世足為佛也。每得錢蔽悉以創佛祠。食守道之侶。故君子高其風。
(乙卯) 三月遣使宣撫問民疾苦○(平寧都寇○十一月廿七日以星芒大赦天下)。
(丙辰)
【現代漢語翻譯】 現代漢語譯本：我曾經奉詔與京城的各位大學士一同校對整理藏經。縱觀自古以來的翻譯家，以義理來翻譯佛經的，如秦代的鳩摩羅什（Kumarajiva，古代著名佛經翻譯家），翻譯論著的，如唐代的玄奘法師（Xuanzang，唐代著名僧人、翻譯家）。他們十幾個人的作品，真可謂完美無缺。其餘的譯作，有的意義含糊不清，有的文辭粗疏笨拙。意義含糊不清，大概是譯者沒有完全理解原文；文辭粗疏笨拙，則是潤色修飾的缺失。因此想到安世高（An Shigao，早期佛經翻譯家）的話，認為翻譯佛經如同攀登彌天之高山，尚且稱之為不易，如今的譯者怎麼能如此輕率呢？自從末法時代以來，翻譯佛經的場所荒廢已久，有能力的人大概很少。沒想到在人才凋零之際，竟然能見到像您這樣的人！看您所翻譯的佛經，真可謂是有能力的人啊。
（十九）秦州普覺法師圓寂。佛教自隋唐之後，傳習者各自遵循自己的說法，於是分成了三個宗派。通過止觀法門，觀假而悟空，觀空而趣中，從而進入實相的，是天臺宗。會合因緣而入實相，即俗而明真的，是賢首宗。窮盡萬有的數量，彰顯一性的玄妙，有空兩種不同的途徑而共同歸於中道的，是慈恩宗。法師是慈恩宗的傳人。姓趙，名英辯。年幼時就為寺院驅趕烏鴉，剛成年就受持二百五十條戒律，二十五歲時得到柏林寺潭公的傳授，成為座主。一生為僧六十一年，享年六十八歲。延祐元年六月庚戌日圓寂于景福寺。圓寂之夜顯現奇異景象，火葬之後留下奇蹟。于某年某月某日建塔于普覺寺之後。法師天性真誠純樸，如同美玉蘊含在璞石之中，即使不加雕琢，人們也會自然喜愛敬重他。甚至連粗野的士兵和武夫，也能敬重他的人品，認為在沒有佛的時代，他足以成為人們的佛。每次得到錢財，都全部用來修建佛寺，供養修行之人。因此君子們都讚賞他的高尚品格。
（乙卯）三月，朝廷派遣使者安撫百姓，詢問民間疾苦。（平定了寧都的叛亂。十一月二十七日，因為出現吉祥的星象而大赦天下）。
（丙辰）
【English Translation】 English version: I once, by imperial decree, proofread the Buddhist scriptures in the imperial library with various scholars in the capital. Looking back at the translators of ancient times, those who translated scriptures based on their meaning, such as Kumarajiva (Kumarajiva, a famous ancient translator of Buddhist scriptures) of the Qin dynasty, and those who translated treatises, such as the Venerable Xuanzang (Xuanzang, a famous monk and translator of the Tang dynasty) of the Tang dynasty, their works, numbering only a dozen or so, can be said to be flawless. The remaining translations, some have ambiguous meanings, and some have crude and clumsy writing. The ambiguity of meaning is probably because the translator did not fully understand the original text; the crudeness and clumsiness of writing is due to the lack of polishing and embellishment. Therefore, I thought of An Shigao's (An Shigao, an early translator of Buddhist scriptures) words, believing that translating Buddhist scriptures is like climbing a towering mountain, and it is still called difficult. How can today's translators be so careless? Since the degenerate age, the places for translating scriptures have been abandoned for a long time, and those who are capable are probably few. Unexpectedly, in this time of declining talent, I can actually see someone like you! Looking at the scriptures you have translated, you can truly be called a capable person!
(19) Dharma Master Pujue of Qinzhou passed away. After the Sui and Tang dynasties, those who transmitted Buddhism each followed their own teachings, and thus divided into three schools. Those who, through the practice of cessation and contemplation (止觀, zhiguan), contemplate the provisional to realize emptiness, contemplate emptiness to approach the middle way, and thereby enter reality, belong to the Tiantai school. Those who converge conditions to enter reality, and reveal truth through the mundane, belong to the Xianshou school. Those who exhaust the number of all existences and reveal the mystery of the one nature, having different paths of emptiness and existence but returning to the middle way, belong to the Cien school. The Dharma Master was a follower of the Cien school. His surname was Zhao, and his given name was Yingbian. As a child, he drove away crows for the temple. Upon reaching adulthood, he received the two hundred and fifty precepts. At the age of twenty-five, he received the transmission from Master Tan of Berlin Temple and became a chief monk. He was a monk for sixty-one years, and passed away at the age of sixty-eight on the gengxu day of the sixth month of the first year of the Yanyou era at Jingfu Temple. Strange phenomena appeared on the night of his passing, and miracles remained after his cremation. A pagoda was built behind Pujue Temple on a certain day of a certain month of a certain year. The Dharma Master's nature was sincere and pure, like a beautiful jade contained within a rough stone. Even without carving and painting, people naturally loved and respected him. Even rude soldiers and warriors could respect his character, believing that in an age without a Buddha, he was sufficient to be a Buddha for the people. Every time he received money, he used it all to build Buddhist temples and support fellow practitioners. Therefore, gentlemen praised his noble character.
(Yimao) In the third month, the court sent envoys to comfort the people and inquire about their hardships. (The rebellion in Ningdu was quelled. On the twenty-seventh day of the eleventh month, a general amnesty was granted to the world due to auspicious celestial phenomena).
(Bingchen)
禮公哥羅古羅思監藏班藏卜。為帝師。
(二十) 敕建旃檀瑞像殿記。翰林承旨程鉅夫撰。文曰。蓋聞道非有象。作易者必擬諸形容。法本皆空。度世者暫資於色相。謂如指空為鏡。不若以鏡而喻空。即樹占風。將使識風而忘樹。是以雙林付囑舍利。以凡聖而偏分。千輻經行足跡。亙古今而常在。非炫神通於幻境。實開方便於迷津。所謂由自以會心。即心而即佛者也。旃檀瑞像者佛之真像也。其猶萬影沉江如如不異。孤光透隙一一皆圓。夫豈擇地而容。蓋以隨緣而應。望梅林而止渴。靡不同沾。泛竹葉以言歸。誰堪共載。惟我聖天子道躋先聖慈等覺皇。祝長樂之春秋。恒依佛地。企如來之歲月。坐閱人天。爰命集賢犬學士李術及教禪耆德。敘具本末。乃云釋迦如來凈飯王太子。生於甲寅四月八日。是為成周昭王二十四年。既生七日。佛母摩耶夫人往生忉利。至四十二年。太子棄位出家修道。穆王三年癸未道成。八年辛卯思報母恩遂升忉利天為母說法。優闐王自以久失瞻仰欲見無從。乃刻旃檀為像。目犍連慮有缺陋謬。躬以神力攝三十二匠升忉利天。諦觀相好三返。乃得其真。既成。國王臣民奉之猶真佛焉。及佛自忉利天覆至人間。王率臣庶同往迎佛。此像騰步空中向佛稽首。佛為摩頂授記曰。我滅度千年之
【現代漢語翻譯】 現代漢語譯本： 禮敬哥羅古羅思監藏班藏卜（Gelong Külüg Küreng Cangbu，僧官名）。擔任帝師。
（二十）敕建旃檀瑞像殿記。翰林承旨程鉅夫撰。文曰：聽聞真理並非有具體的形象，所以《易經》的作者必須藉助各種物象來比擬形容。佛法原本講究萬法皆空，普度眾生的人暫且藉助外在的色相。這就像用手指指向天空來比喻鏡子，不如直接用鏡子來比喻空性；就像通過觀察樹木來判斷風向，最終目的是要認識風而忘記樹木本身。因此，佛陀在雙林入滅時留下舍利，區分了凡人和聖人；佛陀行走時留下的千輻輪足跡，從古至今一直存在。這並非是爲了在虛幻的境界中炫耀神通，而是爲了在迷途的津渡口開啟方便之門。這就是所謂的通過自身來領會佛法，即心是佛的道理。旃檀瑞像就是佛的真身像。它就像萬千倒影沉入江中，本體如如不動，沒有分別；又像一束光線穿過縫隙，每一處都呈現出完整的圓形。難道是它選擇了特定的地方來顯現嗎？實際上它是隨著因緣而顯現的。就像望見梅林就能止渴一樣，大家都同樣得到利益；就像泛著竹葉就能表達思鄉之情一樣，又有誰能共同乘載呢？只有我們英明的皇帝，他的道德已經達到古代聖賢的境界，他的慈悲心等同於覺皇（佛陀）。祝願他享有長久的幸福，永遠依止佛地；期望他擁有如來一樣的壽命，安坐閱覽人天。於是命令集賢殿的學士李術以及精通禪法的耆德，詳細敘述事情的始末。他們說，釋迦如來是凈飯王（Śuddhodana）的太子，出生于甲寅年四月八日，那一年是成周昭王二十四年。出生七天後，佛母摩耶夫人（Māyādevī）往生到忉利天（Trāyastriṃśa）。四十二歲時，太子放棄王位出家修行。穆王三年癸未年證得佛道。穆王八年辛卯年，爲了報答母親的恩情，於是上升到忉利天為母親說法。優填王（Udayana）因為長久以來無法瞻仰佛陀的尊容，想要見佛卻無從下手，於是就用旃檀木雕刻佛像。目犍連（Maudgalyāyana）擔心雕刻得不夠完美，親自用神通的力量將三十二位工匠帶到忉利天，仔細觀察佛陀的相好，往返三次，才得以雕刻出真正的佛像。佛像雕刻完成後，國王和臣民都把它當作真佛一樣供奉。等到佛陀從忉利天返回人間時，國王率領臣民一同前去迎接佛陀。這尊佛像騰空而起，向佛陀稽首。佛陀為它摩頂授記說：『我滅度一千年后，你的...
【English Translation】 English version: Homage to Gelong Külüg Küreng Cangbu (a monastic title). He served as the Imperial Preceptor.
(20) A Record of the Hall of the Sandalwood Image Built by Imperial Decree. Written by Cheng Jufu, Academician of the Hanlin Academy. The text says: It is said that the Dao has no concrete form, so the author of the 'Book of Changes' must use various images to make analogies and descriptions. The Dharma is fundamentally about emptiness, so those who deliver sentient beings temporarily rely on external appearances. It is like pointing to the sky to describe a mirror, it is better to use a mirror to illustrate emptiness; it is like observing trees to determine the direction of the wind, the ultimate goal is to recognize the wind and forget the trees themselves. Therefore, when the Buddha entered Nirvana in the Twin Sala Trees, he left behind relics, distinguishing between ordinary people and sages; the footprints of the Buddha's walking, marked with a thousand-spoked wheel, have existed from ancient times to the present. This is not to show off supernatural powers in an illusory realm, but to open a convenient gate at the ferry crossing of delusion. This is the so-called understanding the Dharma through oneself, that is, the principle that the mind is the Buddha. The Sandalwood Image is the true image of the Buddha. It is like ten thousand reflections sinking into the river, the essence remains unchanged, without distinction; it is also like a beam of light passing through a gap, each part presenting a complete circle. Is it that it chooses a specific place to appear? In reality, it appears according to conditions. Just like seeing a plum grove can quench thirst, everyone benefits equally; just like floating a bamboo leaf can express homesickness, who can share the ride? Only our wise Emperor, his morality has reached the realm of ancient sages, his compassion is equal to the Awakened One (the Buddha). May he enjoy lasting happiness, always rely on the Buddha-land; may he have the lifespan of the Tathagata, sitting and observing humans and gods. Therefore, he ordered Li Shu, a scholar of the Jixian Hall, and virtuous elders proficient in Chan practice, to narrate the beginning and end of the matter in detail. They said that Shakyamuni Tathagata was the son of King Śuddhodana, born on the eighth day of the fourth month of the year Jia Yin, which was the twenty-fourth year of King Zhao of the Cheng Zhou Dynasty. Seven days after his birth, the Buddha's mother, Māyādevī, was reborn in the Trāyastriṃśa Heaven. At the age of forty-two, the prince abandoned his throne and left home to cultivate. In the year Gui Wei, the third year of King Mu, he attained Buddhahood. In the year Xin Mao, the eighth year of King Mu, in order to repay his mother's kindness, he ascended to the Trāyastriṃśa Heaven to preach the Dharma for his mother. King Udayana, because he had not been able to behold the Buddha's face for a long time and wanted to see the Buddha but had no way to do so, carved an image of the Buddha from sandalwood. Maudgalyāyana, fearing that the carving would not be perfect enough, personally used his supernatural powers to bring thirty-two craftsmen to the Trāyastriṃśa Heaven, carefully observed the Buddha's features, and returned three times before he was able to carve a true image of the Buddha. After the image was carved, the king and his subjects all worshiped it as if it were the real Buddha. When the Buddha returned to the human world from the Trāyastriṃśa Heaven, the king led his subjects to greet the Buddha. The image rose into the air and bowed to the Buddha. The Buddha touched its head and prophesied: 'One thousand years after my Nirvana, your...
后。汝從震旦廣利人天。由是西土一千二百八十五年。龜茲六十八年。涼州十四年。長安一十七年。江南一百七十三年。淮南三百六十七年。復至江南。二十一年。汴梁一百七十七年。北至燕京。居今聖安寺十二年。北至上京大儲慶寺二十年。南還燕宮內殿居五十四年。大元丁丑歲三月。燕宮火。尚書石抹公迎還聖安寺居。今五十九年而當世祖皇帝至元十二年乙亥。遣大臣孛羅等。四眾備法駕仗衛音伎奉迎萬壽山仁智殿。丁丑建大聖萬安寺二十六年己丑。自仁智殿奉迎于寺之後殿。世祖躬臨大作佛事。計自優闐王造像之歲至今詔述延祐三年丙辰。凡二千三百有七年。噫四大海中。頓覺業風之息。一彈指頃。不知賢劫之過。嘉與含靈從茲安隱。於是集賢大學士。臣顥以所述上聞。有旨授臣鉅天為之記。夫謹奉詔言曰。古之聖人教民報本。追遠之道。而於祭祀之禮。廟則木為之主。祭則孫為之尸。后也乃有像設焉。而不知其所由始。由斯觀之。其原於西域之俗也。與夫佛為世出世間之尊。又何俟于贊述。然欲知佛之為佛。固不在於色相。而況于其似色相者乎。然茍不自其似而求之。又將無所措其歸向之心。是故法身無相。必假相以表真。至道絕言。亦因言階妙。若於粗者猶拳拳而怠焉。則其進也殆庶幾乎。陛下考百王之度
。酌群言之蘊。上以惇孝。下以施仁。蘄于厚天下者。無所不用其極。至於軌仁于善以輔政教之所不逮。亦因天下之心而為之。而非若彼內祠秘祝者之為也。夫以金石之桿堅。猶未能必可久。今以一木之為而綿歷若此。然而佛之自衛固甚周。而人之保之也。抑豈一手足之功哉。嗟夫溯延二千有奇至於陛下。然後發德音經紀鴻烈非緩也。熙明之治至是而始隆。雖典祀之外。猶必以斯文文之也。
(二十一) 然則化之漸被者廣矣。不其盛與。記洛陽之伽藍。筆多慚于董史。頌西方之無量壽。共祝于堯年。莫測真如徒欣聖際。謹記。是年封普庵禪師加號。其詔曰。上天眷命皇帝聖旨。朕聞。佛氏以空寂為宗。則凡學所遵者。寧欲建名號殊稱謂以示天下後世哉。而國家非此無以昭尊德樂道之意也。朕自即位以來。聞袁州路南泉山慈化禪寺普庵寂感妙濟真覺昭貺大德惠慶禪師。紹臨濟之緒。超華嚴之境。德映當代澤被方來。其道甚尊。顯心切慕之。既累錫大謚。唯塔號未稱。可加定光之塔。曰定光靈瑞之塔者。主者施行。
(丁巳) 正月十日大赦○(敕加東林遠法師號妙覺寂光宏辨大師都省咨文)。
(二十二) 京都崇恩福元謙講主卒。公諱德謙。姓楊氏。寧州定平人。幼為勤策。從僧讀佛氏書。長時
【現代漢語翻譯】 現代漢語譯本：汲取各種言論的精髓，對上以敦厚孝道，對下以施行仁義，期望使天下富足，無所不用其極。至於用仁義來匡正，以輔助政教所不能達到的地方，也是順應天下百姓的心意而為，而不是像那些在內廷祭祀、秘密祈禱的人所做的那樣。用金石做成的桿子尚且不能保證長久，如今用木頭做成的卻經歷瞭如此漫長的歲月。然而佛的自我守護確實非常周全，而人們對它的保護，難道僅僅是一手一足的功勞嗎？唉，追溯到兩千多年以前，直到陛下您，才發出美妙的聲音，經營這偉大的事業，這並不是遲緩啊。光輝的治理到這個時候才開始興盛，即使在典祀之外，也一定要用這些文章來加以文飾啊。
（二十一）如此說來，佛法的逐漸傳播是廣泛的，難道不是非常興盛嗎？記載洛陽伽藍的文字，很多都比董史（指董狐的史書）遜色。歌頌西方極樂世界的無量壽佛，共同祝願堯帝一樣的聖明君主在位。難以測度真如的境界，只是欣喜于這聖明的時代。謹記，這一年加封普庵禪師稱號。詔書說：奉上天眷命，皇帝聖旨。朕聽說，佛家以空寂為宗旨，那麼凡是學習佛法的人所遵循的，難道是想要建立名號、特殊的稱謂來昭示天下後世嗎？而國家如果不用這些，就無法彰顯尊崇道德、喜好佛法的心意。朕自從即位以來，聽說袁州路南泉山慈化禪寺的普庵寂感妙濟真覺昭貺大德惠慶禪師，繼承臨濟宗的傳統，超越華嚴宗的境界，德行光照當代，恩澤普及未來，他的道行非常尊貴，朕內心非常仰慕他。已經多次賜予謚號，只有塔號還沒有確定，可以加封定光之塔，叫做定光靈瑞之塔。主管官員施行。
（丁巳）正月十日大赦。（敕令加封東林遠法師稱號為妙覺寂光宏辨大師，都省咨文）。
（二十二）京都崇恩福元謙講主去世。他的名字叫德謙，姓楊，是寧州定平人。小時候做勤策（沙彌），跟隨僧人學習佛經，長大后時常...
【English Translation】 English version: Drawing upon the essence of various discourses, he cultivated filial piety above and bestowed benevolence below, striving to enrich the realm to the utmost. Moreover, he rectified with benevolence and supplemented what governance and education could not reach, acting in accordance with the hearts of the people, unlike those who performed secret prayers in inner shrines. Even a pole of metal and stone cannot be guaranteed to last, yet this wooden structure has endured for so long. Indeed, the Buddha's self-protection is exceedingly thorough, and the preservation by the people is surely not the work of mere hands and feet. Alas, tracing back over two thousand years to Your Majesty, only then was a virtuous decree issued to manage this grand undertaking, which is not a tardy matter. The illustrious reign has only now begun to flourish, and even beyond ceremonial sacrifices, it must be adorned with such writings.
(21) Thus, the gradual spread of Buddhist teachings is extensive; is it not magnificent? The records of the Jetavana (伽藍, Buddhist monastery) in Luoyang are often inferior to the historical writings of Dong Hu. Praises of Amitabha (無量壽, Infinite Life) in the Western Paradise are offered together with wishes for a reign like that of Emperor Yao. The realm of Suchness (真如, ultimate reality) is unfathomable, but we rejoice in this sagely era. It is hereby recorded that in this year, the title of Chan Master Puan (普庵禪師) was elevated. The imperial edict stated: 'By the grace of Heaven, the Emperor decrees. I have heard that Buddhism takes emptiness and tranquility as its principle. Then, what those who study it follow, is it to establish names and special titles to show to the world and posterity? If the nation does not use these, it cannot demonstrate the intention to honor virtue and delight in the Way. Since I ascended the throne, I have heard of Chan Master Puan Jigan Miaoji Zhenjue Zhaokuang Dade Huiqing (普庵寂感妙濟真覺昭貺大德惠慶禪師) of Cihua Chan Temple (慈化禪寺) on Nanquan Mountain (南泉山) in Yuanzhou Prefecture, who inherited the tradition of the Linji school (臨濟宗), surpassed the realm of the Huayan school (華嚴宗), whose virtue illuminates the present age and whose grace extends to the future. His path is most venerable, and I deeply admire him. Having repeatedly bestowed posthumous titles, only the pagoda title remains undetermined. Let the Pagoda of Dingguang (定光之塔) be added, called the Pagoda of Dingguang Lingrui (定光靈瑞之塔). Let the responsible officials implement this.'
(Ding Si year) On the tenth day of the first month, a general amnesty was granted. (An imperial edict added the title 'Miaojue Jiguang Hongbian Master' (妙覺寂光宏辨大師) to Dharma Master Yuan (遠法師) of Donglin Temple (東林寺), along with a memorandum from the Department of State Affairs).
(22) The lecturer of Chongen Fuyuan Temple (崇恩福元寺) in the capital, Deqian (德謙), passed away. His surname was Yang (楊), and he was from Dingping (定平) in Ningzhou (寧州). As a youth, he served as a diligent novice (勤策), studying Buddhist scriptures with monks. As he grew older, he often...
周遊秦洛汴汝。咨訪先德。學苾芻之道。又逾河而北。觀風齊魏燕趙之郊。初受般若於邠州寧公。瑞應于原州忠公。又受幽贊於好畤仙公。圓覺于乾陵一公。后受唯識俱舍等論于陜州頙。首楞嚴四分律疏於陽夏聞公。凡六經四論一律。皆辭宏旨奧。窮三藏之蘊。而數公並以識法解義。馳聲四遠。公皆親熏而炙之。躋其堂而噬其胾。故年未逾立。已有盛名於時。后至京師。受華嚴圓頓之宗于故大司徒萬安壇主揀公之門。揀以公博學多能。甚器重之。初以詔居萬寧寺后。又以詔居崇恩寺。萬寧成宗所創。崇恩武宗所創也。兩居大寺前後一紀。道德簡于宸衷。流聲洋于海隅。本嘗以寵遇顯榮為之志而改其素。嘗語人曰。畦衣之士抗塵世表。茍不愧於朝聞夕死可矣。尚何慕于外哉。自以重居官寺久佩恩榮。而浮圖之道。恬退為高。乃以讓其弟子。退居幽僻謝絕人事。括囊一室以樂其道。延祐四年。正月廿八日終於隱所。世壽五十有一。為僧四十三夏。宰臣以聞。皇太后錫鏹五千緡賻葬。敕有司備儀衛。集京畿諸寺幡蓋鼓樂以送之。火后獲舍利數十顆。其徒建塔于南城之南。
京城大普慶寺實相圓明光教律師入寂。師諱法聞。嚴氏。陜西人。按姓氏略。嚴與莊皆羊姓。楚莊王之裔。以謚為氏。避漢明諱改氏為嚴。公年七歲
【現代漢語翻譯】 現代漢語譯本： 他遊歷了秦州、洛陽、汴州、汝州等地，諮詢拜訪先前的賢德之人，學習比丘（Bhiksu，佛教出家男眾）的修行之道。之後又渡過黃河向北，考察齊、魏、燕、趙各地的風俗民情。最初在邠州從寧公處接受《般若經》（Prajna，佛教智慧經典）的教導，在原州從忠公處得到瑞應，又在好畤從仙公處接受《幽贊》，在乾陵從一公處學習《圓覺經》（Surangama Sutra，佛教經典）。後來在陜州從頙處接受《唯識論》（Vijnaptimatrata，佛教哲學）、《俱舍論》（Abhidharmakosa，佛教論著）等論著，在陽夏從聞公處接受《首楞嚴經》（Surangama Sutra，佛教經典）和《四分律疏》。總共學習了六部經、四部論和一部律，這些典籍都辭藻宏大，旨意深奧，窮盡了三藏（Tripitaka，佛教經典總稱）的精髓。而幾位老師都以精通佛法、善於講解義理而聞名四方，法聞都親自接受他們的教誨，登堂入室，深入學習。因此，不到三十歲，就已經在當時享有盛名。後來到了京師，在大司徒萬安壇主揀公門下接受《華嚴經》（Avatamsaka Sutra，佛教經典）圓頓宗的教義。揀公認為法聞博學多才，非常器重他。最初因為皇帝的詔令居住在萬寧寺，後來又因為詔令居住在崇恩寺。萬寧寺是成宗皇帝所建立，崇恩寺是武宗皇帝所建立。兩次居住在大寺廟，前後共十二年。他的道德被皇帝所賞識，名聲傳揚到遙遠的地方。他原本不以受寵顯貴為目標，改變自己的本性，曾經對人說：『身穿粗布僧衣的人，應該超脫於世俗之外，如果能做到早聞佛法，晚死也無遺憾，又何必羨慕身外之物呢？』他認為自己長期居住在官寺，享受恩寵和榮耀，而佛教的修行之道，以恬淡隱退為最高境界，於是將寺院讓給自己的弟子，退居到幽靜偏僻的地方，謝絕人事交往，獨自居住在一間小屋裡，以修行為樂。延祐四年正月二十八日，在隱居的地方圓寂，世壽五十一歲，僧齡四十三年。宰相將此事上報朝廷，皇太后賜予五千緡錢用於喪葬，並下令有關部門準備儀仗隊，召集京畿各寺廟的僧人，舉著幡蓋，敲鑼打鼓來送葬。火化后得到舍利（Sarira，佛教聖物）數十顆，他的弟子們在南城之南建造佛塔來供奉。
京城大普慶寺實相圓明光教律師圓寂。律師法號法聞，俗姓嚴氏，是陜西人。按照姓氏的記載，嚴姓和莊姓都源於羊姓，是楚莊王的後裔，以謚號為姓氏。爲了避諱漢明帝的名字，改姓為嚴。法聞律師七歲時
【English Translation】 English version: He traveled to Qin, Luo, Bian, and Ru, consulting and visiting virtuous predecessors, and studying the path of Bhiksu (Buddhist monk). Then he crossed the Yellow River to the north, observing the customs of Qi, Wei, Yan, and Zhao. He first received the Prajna (Wisdom Sutra) from Ning Gong in Binzhou, auspicious responses from Zhong Gong in Yuanzhou, then received 'You Zan' from Xian Gong in Haozhi, and the Surangama Sutra (Perfect Enlightenment Sutra) from Yi Gong in Qianling. Later, he received treatises such as Vijnaptimatrata (Consciousness-only) and Abhidharmakosa (Treasury of Knowledge) from 頙 in Shanzhou, and the Surangama Sutra commentary and the Four-Part Vinaya (rules of monastic discipline) from Wen Gong in Yangxia. In total, he studied six sutras, four treatises, and one Vinaya, all of which were grand in language and profound in meaning, exhausting the essence of the Tripitaka (Three Baskets of Buddhist scriptures). And several teachers were known far and wide for their knowledge of the Dharma and their ability to explain its meaning. He personally received their teachings, entering their halls and deeply learning from them. Therefore, before the age of thirty, he already enjoyed great fame at that time. Later, he went to the capital and received the teachings of the Avatamsaka Sutra (Flower Garland Sutra) and the Sudden Enlightenment school from Jian Gong, the former Grand Tutor and head of the Wan'an Altar. Jian Gong considered him to be learned and versatile, and greatly valued him. Initially, he resided in Wan'ning Temple by imperial decree, and later in Chong'en Temple, also by imperial decree. Wan'ning Temple was founded by Emperor Chengzong, and Chong'en Temple was founded by Emperor Wuzong. He resided in the two great temples for a total of twelve years. His virtue was appreciated by the emperor, and his reputation spread to distant lands. He originally did not aim for favor and glory, changing his nature, and once said to people: 'A monk in a coarse robe should transcend the world. If one can hear the Dharma in the morning and die in the evening without regret, why should one envy external things?' He believed that he had lived in official temples for a long time, enjoying favor and glory, while the path of Buddhist practice values tranquility and seclusion as the highest state. Therefore, he gave the temple to his disciples and retreated to a quiet and secluded place, refusing social interactions, living alone in a small room to enjoy his practice. On the 28th day of the first month of the fourth year of the Yanyou era, he passed away in his hermitage at the age of fifty-one, with forty-three years as a monk. The chancellor reported this matter to the court, and the Empress Dowager bestowed five thousand strings of cash for the funeral, and ordered the relevant departments to prepare ceremonial guards, and gather monks from various temples in the capital area, holding banners and playing drums and music to send him off. After cremation, dozens of Sarira (relics) were obtained, and his disciples built a pagoda south of the southern city to enshrine them.
The Shixiang Yuanming Guangjiao Vinaya Master of Dapuqing Temple in the capital city passed away. The Vinaya Master's Dharma name was Faming, and his surname was Yan, a native of Shaanxi. According to the records of surnames, the surnames Yan and Zhuang both originated from the surname Yang, descendants of King Zhuang of Chu, and used the posthumous title as the surname. To avoid the name of Emperor Ming of the Han Dynasty, the surname was changed to Yan. Vinaya Master Faming was seven years old
從禪德輝公學。十有五剃染為僧。年二十受具戒。於是游汴汝河洛。歷諸講肆研究教乘。從大德溫公學法華般若唯識因明及四分律。溫以公任重道遠克振吾宗。托以弘傳之寄。嘗對佛像灼肌然指。庸表克誠。刺血書經。以彰重法。遂隱於臺山不逾閫者六載。讀藏教五千卷者三番。是以業進行修。身藏名著。帝師亦憐。命公講說般若。指授因明之要。因顧謂其徒曰。孰謂漢地乃有此僧耶。三輔之人勸輝致書。勖以兼善毋忘鄉梓。請歸長安。公以弟子于師義猶君父。父師之命敢不敬承。況父母之邦。鄉里之義。可遂忘乎。乃抗策而西。既至耆老皆歡呼而言曰。吾鄉之人。得所師而承教矣。尋以安西王命。居城南之義善寺。唐初神僧杜順示跡之地也。邠岐涇渭四序講筵不絕。從而學者蓋千數焉。天子聞之。徴至闕庭。詔居大原教寺。授榮祿大夫大司徒。未幾詔居大普慶寺。加開府儀同三司大司徒銀章一品。賜遼世金書戒本。求戒者皆從公而師受焉。王公大臣皆仰止高風。猶景星鳳凰之瑞于明時也。延祐四年三月廿四日跏趺而逝。以聞。上惻然久之。賜幣數萬緡以葬。詔大臣護喪有司備儀衛旌蓋送之。世壽五十八。戒臘四十三。弟子奉遺骨舍利建塔焉。
(二十四 戊午) 特賜三藏佑聖國師達益巴入寂。佛法流於中國
【現代漢語翻譯】 現代漢語譯本： 禪德輝公十五歲剃度出家為僧，二十歲受具足戒。於是遊歷汴州、汝州、河洛等地，遍訪各處講堂研究佛教經典。跟隨大德溫公學習《法華經》、《般若經》、《唯識論》、《因明》以及《四分律》。溫公認為德輝公責任重大，道路遙遠，能夠振興他的宗派，便將弘揚佛法的重任託付給他。德輝公曾對著佛像燒灼肌膚，燃指，以此表明自己的虔誠。刺血書寫**經（此處原文缺失，無法確定具體經典名稱），以彰顯對佛法的重視。於是隱居於臺山，六年不出門，讀遍藏經五千卷三遍。因此，學業和修行並進，自身也成為著名的學者。帝師也憐惜他，命他講說《般若經》，指點《因明》的要義。因此回頭對他的弟子們說：『誰說漢地沒有這樣的僧人呢？』三輔（指長安附近地區）的人勸說德輝公寫信，勉勵他兼濟天下，不要忘記家鄉。請他回到長安。德輝公認為弟子對於師父的道義如同兒子對於父親，臣子對於君王，父親和師父的命令怎敢不敬重遵從？何況父母之邦，鄉里的情義，怎麼可以忘記呢？於是拄著枴杖向西而行。到達后，父老鄉親都歡呼著說：『我們家鄉的人，得到了可以傚法的老師並接受教誨了。』不久，安西王命令他居住在城南的義善寺，這裡是唐朝初年神僧杜順顯跡的地方。邠州、岐州、涇州、渭州，四季講經說法，聽從他學習的人數達到數千人。天子聽說了這件事，徵召他到朝廷，詔令他居住在大原教寺，授予榮祿大夫、大司徒的官職。不久，又詔令他居住在大普慶寺，加封開府儀同三司、大司徒銀章一品，賜予遼代用金書寫的戒本。求戒的人都跟隨德輝公學習並受戒。王公大臣都仰慕他的高尚品德，就像景星和鳳凰出現在光明時代一樣。延祐四年三月二十四日，德輝公結跏趺坐而逝。訊息上報后，皇帝深感悲痛，賜予數萬緡錢幣用於安葬，詔令大臣護送喪事，有司準備儀仗隊和旌旗護送。世壽五十八歲，戒臘四十三年。弟子們供奉他的遺骨和舍利，建造佛塔安葬。
（二十四 戊午） 特賜三藏佑聖國師達益巴圓寂。佛法流傳於中國。
【English Translation】 English version: Zen Master Dehui was tonsured and ordained as a monk at the age of fifteen, and received the full precepts at the age of twenty. Thereupon, he traveled to Bianzhou, Ruzhou, and the areas around the Yellow and Luo Rivers, visiting various lecture halls to study Buddhist scriptures. He studied the Lotus Sutra (Fahua Jing), Prajna Sutra (Bore Jing), Consciousness-Only Treatise (Weishi Lun), Hetu-vidya (Yinming), and Four-Part Vinaya (Sifen Lu) under the great master Wen Gong. Wen Gong believed that Dehui had a great responsibility and a long way to go, and that he could revitalize his sect, so he entrusted him with the important task of propagating the Dharma. Dehui once burned his skin and fingers in front of a Buddha statue to show his sincerity. He wrote the Sutra (the original text is missing here, and the specific name of the scripture cannot be determined) in blood to show his emphasis on the Dharma. Then he lived in seclusion on Mount Tai, not leaving his residence for six years, reading the entire Tripitaka five thousand volumes three times. Therefore, his studies and practice progressed together, and he himself became a famous scholar. The Imperial Preceptor also cherished him, ordering him to lecture on the Prajna Sutra and instruct on the essentials of Hetu-vidya. Therefore, he turned to his disciples and said, 'Who says that there are no such monks in the Han land?' The people of Sanfu (referring to the area near Chang'an) persuaded Dehui to write a letter, encouraging him to benefit the world and not forget his hometown. They asked him to return to Chang'an. Dehui believed that the righteousness of a disciple to his master was like that of a son to his father and a subject to his ruler. How could he not respect and obey the orders of his father and master? Moreover, how could he forget the land of his parents and the righteousness of his hometown? So he walked westward with a staff. When he arrived, the elders and villagers all cheered and said, 'Our people in our hometown have found a teacher to emulate and receive teachings from.' Soon, the Prince of Anxi ordered him to reside in Yishan Temple in the south of the city, which was where the divine monk Dushun of the early Tang Dynasty manifested his traces. In Binzhou, Qizhou, Jingzhou, and Weizhou, lectures were given throughout the four seasons, and the number of people who followed him to study reached several thousand. The Emperor heard of this and summoned him to the court, ordering him to reside in Dayuanjiao Temple, and granted him the official position of Grand Master of Glory and Grand Minister of Education. Soon, he was ordered to reside in Dapuqing Temple, and was additionally granted the title of Grand Master of the Opening Mansion, Equal to the Three Dukes, Grand Minister of Education, Silver Seal, First Rank, and was given a book of precepts written in gold by the Liao Dynasty. Those who sought precepts all followed Dehui to study and receive precepts. Princes and ministers all admired his noble character, just like the auspicious appearance of Jingxing and Phoenix in a bright era. On the 24th day of the third month of the fourth year of Yanyou, Dehui passed away in the lotus position. After the news was reported, the emperor was deeply saddened and bestowed tens of thousands of strings of coins for the funeral, ordering ministers to escort the funeral and officials to prepare the honor guard and flags to escort him. He lived to the age of fifty-eight, and had been a monk for forty-three years. The disciples enshrined his remains and relics, and built a pagoda to bury them.
(24th, Wu-Wu) The Tripiṭaka Master Yousheng Guoshi Dayiba was specially granted to enter Nirvana. The Buddha Dharma spread to China.
久矣。三乘之教風靡九州。其道至焉。唐宋間始聞有秘密之法。典籍雖存猶未顯行於世。國初其道始盛西鄙。統元中天子以大薩思迦法師有聖人之道。尊為帝師。於是秘密之法日麗乎中天。波漸於四海。精其法者皆致重於天朝。敬慕于殊俗。故佛氏之舊一變于齊魯。國師名達益巴。少為苾芻。凡事帝師十有三年。出而從入而侍。聽言論於左右。觀道德於前后。陶熏滋久郁成美器。凡大小乘律論及秘密經籍。部以十數。皆耳于口授。目于手示。得乎理之所歸行之所趣。帝師西還。送至臨洮。以久勞侍從弗堪跋涉之勤。見留于洮。師留是十有九年。依大士綽思吉玩卜。覆所既聞。受所未傳。切磋琢磨。於是義逾精道益明矣。是以譽延兩京道重三朝。事二聖於潛。竭勤逾紀。從屬車往返二都。雖雨夕風朝。恒在宮壺。逮武宗踐祚。上處春闈。眷藩邸之舊。錫賚以千萬計。初師在臨洮。秦人請居古佛寺。至是乞歸以所賜大厥宇。謀老汐上。未幾以太后詔徴還兩宮之賜。視前有加。錫金印駝紐。封號弘法普濟三藏大師。延祐五年八月十六日。化于京師。年七十有三。以聞。上惻焉興嘆久之。兩宮賜幣以葬。皇太子遣使至奠。敕有司備儀衛送之都門之外。謚佑聖國師。給乘騎歸葬成紀焉。
是年六月再立行宣政院。參用常選
【現代漢語翻譯】 現代漢語譯本：很久了，三乘（梵文：Triyāna，指聲聞乘、緣覺乘、菩薩乘）的教義風靡整個中國。它的道理非常深奧。唐宋時期開始聽說有秘密的法門（指密宗），典籍雖然存在但還沒有在世間廣泛流傳。元朝初期，這種法門開始在西部邊陲興盛。元世祖時期，皇帝認為大薩思迦（藏文：Sa skya，指薩迦派）法師具有聖人的品德，尊奉他為帝師。於是秘密的法門像太陽一樣照耀在中國的上空，影響逐漸遍及四海。精通這種法門的人都在朝廷受到重視，在其他國家受到敬慕。所以佛教的舊傳統在齊魯一帶發生了改變。國師（指達益巴）名叫達益巴，年輕時是出家的僧人。服侍帝師有十三年之久，出入跟隨，在左右聽取他的言論，觀察他前後的道德行為。長期薰陶，最終成為優秀的器才。凡是大小乘的戒律、論著以及秘密的經書，總共有幾十部，都是通過口耳相傳，用手勢來指示。領會了道理的歸宿和行為的趨向。帝師向西返回，（達益巴）送到臨洮。因為他長期服侍，不能勝任長途跋涉的辛勞，（帝師）讓他留在洮州。國師在洮州停留了十九年，依靠大士綽思吉玩卜（藏文：Chos kyi dbang phyug，人名），複習已經聽過的，學習沒有傳授過的，反覆切磋琢磨，因此義理更加精深，道行更加明徹。因此聲譽傳遍兩京（指大都和上都），道行受到三朝（指元世祖、元成宗、元武宗三朝）的重視。在潛邸服侍兩位聖上（指元世祖和元成宗），盡心竭力超過十年。跟隨皇帝的車駕往返于兩個都城。即使是風雨交加的夜晚，也總是在宮廷之中。等到元武宗即位，皇上還在藩邸的時候，就懷念舊情，賞賜了數以千萬計的財物。當初國師在臨洮的時候，秦地的人民請求他住在古佛寺。到這時，他請求回去，用所賞賜的財物建造大的房屋，計劃在汐上安度晚年。沒過多久，因為太后的詔令被徵召回京，兩宮的賞賜，比以前更多。賜予金印駝紐，封號為弘法普濟三藏大師。延祐五年八月十六日，在北京圓寂，享年七十三歲。上奏朝廷后，皇帝悲傷地嘆息了很久。兩宮賞賜財物用於安葬。皇太子派遣使者前來祭奠。命令有關部門準備儀仗隊護送到達都城之外。謚號為佑聖國師。賜予乘騎，送回成紀安葬。 同年六月，再次設立行宣政院（元朝管理佛教事務的機構），選用合適的人員參與管理。
【English Translation】 English version: For a long time, the teachings of the Triyāna (Sanskrit: Triyāna, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have swept across the entire China. Its principles are profound. During the Tang and Song dynasties, there were rumors of secret Dharma (referring to Tantric Buddhism), and although the scriptures existed, they were not widely circulated in the world. In the early Yuan Dynasty, this Dharma began to flourish in the western frontier. During the reign of Emperor Shizu of Yuan, the emperor believed that the Great Sakya (Tibetan: Sa skya, referring to the Sakya school) master had the virtues of a sage and honored him as the Imperial Preceptor. Thus, the secret Dharma shone like the sun in the sky over China, and its influence gradually spread throughout the world. Those who were proficient in this Dharma were valued in the court and admired in other countries. Therefore, the old traditions of Buddhism changed in the Qilu area. The National Preceptor (referring to Da Yiba) was named Da Yiba, and he was a monk when he was young. He served the Imperial Preceptor for thirteen years, following him in and out, listening to his words on the left and right, and observing his moral behavior before and after. Through long-term influence, he eventually became an excellent talent. All the Vinaya, treatises, and secret scriptures of the Mahayana and Hinayana, totaling dozens of volumes, were transmitted orally and indicated by gestures. He understood the destination of the principles and the direction of the actions. When the Imperial Preceptor returned west, (Da Yiba) escorted him to Lintao. Because he had served for a long time and could not bear the hardship of the long journey, (the Imperial Preceptor) allowed him to stay in Taozhou. The National Preceptor stayed in Taozhou for nineteen years, relying on the great being Chos kyi dbang phyug (Tibetan: Chos kyi dbang phyug, a personal name), reviewing what he had already heard and learning what had not been taught, repeatedly discussing and polishing, so the meaning became more profound and the path became clearer. Therefore, his reputation spread throughout the two capitals (referring to Dadu and Shangdu), and his path was valued by the three dynasties (referring to the three dynasties of Emperor Shizu, Emperor Chengzong, and Emperor Wuzong of Yuan). He served the two saints (referring to Emperor Shizu and Emperor Chengzong of Yuan) in the hidden residence, exerting his efforts for more than a decade. He followed the emperor's carriage back and forth between the two capitals. Even on rainy nights, he was always in the palace. When Emperor Wuzong ascended the throne, when the emperor was still in the princely residence, he missed the old days and rewarded him with tens of millions of wealth. When the National Preceptor was in Lintao, the people of Qin requested him to live in the Ancient Buddha Temple. At this time, he requested to return, using the rewarded wealth to build large houses, planning to spend his old age on the Xishang. Before long, he was summoned back to Beijing by the Empress Dowager's edict, and the rewards from the two palaces were even greater than before. He was given a golden seal with a camel knob and the title of '弘法普濟三藏大師' (Expounding Dharma, Universally Benefiting Tripitaka Master). On the sixteenth day of the eighth month of the fifth year of Yanyou, he passed away in Beijing at the age of seventy-three. After reporting to the court, the emperor sighed sadly for a long time. The two palaces rewarded wealth for the funeral. The Crown Prince sent envoys to offer sacrifices. He ordered the relevant departments to prepare a guard of honor to escort him outside the capital. His posthumous title was '佑聖國師' (National Preceptor Who Protects the Sage). He was given riding equipment and sent back to Chengji for burial. In June of the same year, the 行宣政院 (Xuanzheng Yuan, an institution in the Yuan Dynasty that managed Buddhist affairs) was re-established, and suitable personnel were selected to participate in the management.
職官。
(己未) 敕建大永福寺(即青塔寺)○一月朔日食。
(二十五) 京師大寶集寺妙文講主卒。姓孫氏。蔚州人。妙文諱也。九歲為浮圖。年十有八畦服遊學。跋涉云朔之墟。觀風燕趙之邦。二十一預苾芻戒。抵京師依大德明公。學圓頓之道。陸沉于眾者積年。三十有二以眾勸請之殷。乃始赤服升猊。就傳明之列。其涵養沖挹無慾速成名。不躁進求達類如此。四十有八居薊之云泉。勤節儉用。老者懷其德。少者嚴其教。故眾睦而寺治。比再稔廩有餘粟。歲荒以賑饑民。薊人稱焉。世祖聞其道。召見之。顧謂侍臣曰。福德僧也。詔居寶集。時禪學浸微。教乘益盛。性相二宗。皆以大乘並驅海內。相學之流囿於名數滯于殊途。蔽情執之見。惑圓頓之旨。師獨大弘方等。振以圓宗。使守株于文字者。有以盪滌情塵融通寂照。是以龍象蹴踏。競附一乘之駕焉。年逾八十。益倦於勤。以寺任諸弟子。退居逸老專唸佛三昧。延祐六年 月 日卒。年八十有三。告終之日。誡弟子高聲唱佛名。遽起跏趺結三昧印。泊然長逝。塔于平則門外。
(庚申) 正月朔。日有食之。
(二十六) 三月十一日。登極大赦。
(辛酉) 英宗格堅皇帝 改年至治。
詔各路立帝師殿。追諡曰。
【現代漢語翻譯】 現代漢語譯本： 職官。
(己未年) 敕令建造大永福寺（即青塔寺）。一月初一發生日食。
(二十五日) 京師大寶集寺的妙文講主去世。姓孫，蔚州人。妙文是他的法號。九歲出家為僧，十八歲開始遊學，跋山涉水，遊歷云朔一帶，考察燕趙地區的風俗。二十一歲受比丘戒，前往京師依止大德明公，學習圓頓之法。他長期默默無聞，三十有二時，因大眾懇請，才開始穿上紅色袈裟，登上講座，位列傳法者。他涵養深厚，謙虛謹慎，不急於求成，不急躁冒進，就是這樣的人。四十八歲時，居住在薊州的云泉，勤儉節約。年老的人懷念他的德行，年輕的人敬畏他的教誨，所以寺廟裡一片和睦，治理得井井有條。連續幾年獲得豐收，糧倉里儲存了剩餘的糧食，遇到荒年就用來賑濟饑民，薊州的人民都稱讚他。世祖皇帝聽說了他的德行，召見了他，回頭對侍臣說：『這是有福德的僧人啊。』下詔讓他居住在寶集寺。當時禪學逐漸衰微，教義日益興盛，性宗和相宗都以大乘佛法並駕齊驅，傳遍全國。相宗的學說侷限於名相和術語，拘泥於不同的途徑，遮蔽了情感執著的見解，迷惑了圓頓的宗旨。妙文講主獨自大力弘揚方等經典，振興圓宗，使那些拘泥於文字的人，能夠洗滌情感塵垢，融會貫通寂靜與照見的智慧。因此，有如龍象般的人物都紛紛歸附於一乘佛法的車駕之下。年過八十，更加厭倦于操勞，將寺廟的事務交給眾弟子，自己退居靜養，專心念佛三昧。延祐六年 月 日去世，享年八十三歲。臨終時，告誡弟子高聲唸誦佛名，隨即起身跏趺而坐，結三昧印，安詳地去世了。安葬在平則門外。
(庚申年) 正月初一，發生日食。
(二十六日) 三月十一日，登基即位，頒佈大赦令。
(辛酉年) 英宗格堅皇帝改年號為至治。
下詔在各路設立帝師殿，追諡。
【English Translation】 English version: Offices and Titles.
(Year Jiwei) An imperial edict was issued to build the Dayongfu Temple (also known as Qingta Temple). A solar eclipse occurred on the first day of the first month.
(25th day) The lecturer Miaowen of Dabaoji Temple in the capital passed away. His surname was Sun, and he was from Weizhou. Miaowen was his Dharma name. He became a monk at the age of nine, and at the age of eighteen, he began to travel and study, trekking through the ruins of Yunshuo and observing the customs of the Yan and Zhao regions. At the age of twenty-one, he received the Bhikshu (full monastic) precepts and went to the capital to rely on the virtuous Minggong, learning the doctrine of immediate enlightenment (Yuandun). He remained obscure among the masses for many years. At the age of thirty-two, due to the earnest requests of the community, he began to wear the red kasaya (robe) and ascend the lion throne (teaching seat), taking his place among the Dharma transmitters. His cultivation was profound, he was humble and cautious, and he did not seek quick success or fame, nor was he impetuous in seeking advancement. At the age of forty-eight, he resided in Yunquan in Jizhou, practicing diligence and frugality. The elderly cherished his virtue, and the young revered his teachings, so the temple was harmonious and well-managed. After several years of good harvests, the granaries were filled with surplus grain, which was used to relieve famine during years of scarcity, and the people of Jizhou praised him. Emperor Shizu (Kublai Khan) heard of his virtue and summoned him for an audience, turning to his attendants and saying, 'This is a monk of great merit.' He issued an edict for him to reside in Baoji Temple. At that time, Chan (Zen) Buddhism was gradually declining, and doctrinal studies were flourishing. The Xing (Nature) and Xiang (Phenomena) schools both promoted Mahayana Buddhism throughout the country. The teachings of the Xiang school were limited to names and numbers, and were stuck in different paths, obscuring the views of emotional attachments and confusing the principles of immediate enlightenment. Master Miaowen alone greatly promoted the Vaipulya Sutras (Fangdeng), revitalizing the Yuandun (perfect and sudden) school, enabling those who clung to the literal meaning of the scriptures to cleanse their emotional defilements and integrate stillness and illumination. Therefore, dragon-like and elephant-like figures (great individuals) all flocked to the vehicle of the One Vehicle (Ekayana). After the age of eighty, he became increasingly weary of labor, entrusting the affairs of the temple to his disciples and retiring to a quiet life, focusing on the Samadhi of Buddha-Recitation. He passed away in the year Yanyou six, on the month and day , at the age of eighty-three. On the day of his passing, he instructed his disciples to chant the Buddha's name loudly, and then he rose up, sat in the lotus position, formed the Samadhi mudra, and passed away peacefully. He was buried outside Pingze Gate.
(Year Gengshen) On the first day of the first month, there was a solar eclipse.
(26th day) On the eleventh day of the third month, he ascended the throne and issued a general amnesty.
(Year Xinyou) Emperor Yingzong Gejian changed the reign title to Zhizhi.
An edict was issued to establish Imperial Preceptor Halls in various regions, and posthumous titles were conferred.
皇天之下一人之上開教宣文輔治大聖至德普覺真智祐國如意大寶法王西天佛子大元帝師班彌怛拔思發。是年。
(二十七) 敕建帝師殿碑 光祿大夫大司徒大永福寺住持釋源宗主(法洪)奉 敕。撰翰林學士趙孟頫書。參議中書省事(臣)元明善篆額。
古之君天下者皆有師。惟其道之所存。不以類也。故趙以圖澄為師。秦以羅什為師。夫二君之師其人也。以其知足以圖國。言足以興邦。德足以范世。道足以參天地贊化育。故尊而事之。非以方伎而然也。皇元啟運北天奄荒區夏。世祖皇帝。舊神武之威。致混一之績。思所以去殺勝殘躋生民于仁壽者。莫大釋氏。故崇其教以敦其化本。以帝師拔思發有聖人之道。屈萬乘之尊。盡師敬之節。咨諏至道之要。以施於仁政。是以德加於四海。澤洽于無外。窮島絕嶼之國。卉服魋結之氓。莫不草靡于化風。駿奔而效命。白雉來遠夷之貢。火浣獻殊域之琛。豈若前代直羈縻之而已焉。其政治之隆而仁覆之遠。固元首之明股肱之良。有以致之。然而啟沃天衷克弘王度。寔賴帝師之助焉。皇上重離繼明應干承統。以為法位久曠道統將微。以師猶子之子公哥祿魯斯監贊。嗣帝師位俾修其法。斂時五福祐我家邦。有河西僧高沙刺巴。建言于朝。以為孔子以修述文教
【現代漢語翻譯】 現代漢語譯本 皇天之下，一人之上，開教宣文輔治大聖至德普覺真智祐國如意大寶法王，西天佛子大元帝師八思巴（Phags-pa，元朝帝師）。是年。
（二十七）敕建帝師殿碑 光祿大夫大司徒大永福寺住持釋源宗主（法洪）奉 敕。撰文：翰林學士趙孟頫。書寫：參議中書省事（臣）元明善篆額。
古代統治天下的人都有老師，只因爲老師掌握著真理，不分彼此。所以趙國以圖澄為師，秦國以鳩摩羅什為師。這兩位君王的老師，是因為他們的智慧足以治理國家，言論足以振興邦國，德行足以成為世人的榜樣，學問足以參與天地間的化育。因此，君王尊敬並侍奉他們，並非因為他們有方術。皇元開創基業，統一了北方廣大的地區。世祖皇帝憑藉神武的威嚴，成就了統一大業。他考慮到如何才能停止殺戮，戰勝殘暴，使百姓過上仁愛長壽的生活，認為沒有比推崇佛教更好的方法了。因此，他崇尚佛教，以敦厚民風。因為帝師八思巴具有聖人的德行，所以皇帝放下萬乘之尊，盡到師生間的尊敬之禮，諮詢治國安邦的要道，並將這些道理運用到仁政之中。因此，皇恩浩蕩，澤被四海，即使是偏遠的島嶼和風俗奇特的百姓，無不受到教化的影響，紛紛前來效命。進貢白雉等遠方之物，獻上火浣布等珍奇之寶，這豈是前代僅僅用羈縻之策所能達到的？政治的昌盛和仁德的普及，固然是由於君主的英明和賢臣的輔佐，但更是依賴於帝師的輔佐。當今皇上繼承皇位，應天承運，認為法位空缺已久，道統將要衰微，於是讓師父的侄子公哥魯斯監藏（Kunga Lotsawa）繼承帝師之位，讓他繼續弘揚佛法，祈求上天降下五福，保佑國家。當時有河西僧人高沙刺巴（Kosala），向朝廷建議，認為孔子通過修明文教來治理國家。
【English Translation】 English version Phags-pa (Imperial Preceptor of the Great Yuan Dynasty, Buddhist Son of the Western Heaven, Great Treasure Dharma King, Auspicious, Wise, and Sagely, Who Opens Teachings, Proclaims Culture, Assists in Governance, and Blesses the Nation), who is above all men under Heaven, in this year.
(27) Imperial Edict for the Construction of the Imperial Preceptor's Hall Stele. Composed by Shi Yuan, the Abbot of Dayongfu Temple, Grand Master of the Palace, Grand Minister of State (Fa Hong), by Imperial Edict. Written by Zhao Mengfu, Academician of the Hanlin Academy. Inscribed by Yuan Mingshan, Councilor of the Central Secretariat.
In ancient times, all rulers of the world had teachers, solely because the truth resided in them, regardless of their background. Therefore, the Zhao kingdom took Fotucheng (Fotudeng) as their teacher, and the Qin kingdom took Kumarajiva as their teacher. These two rulers' teachers were chosen because their wisdom was sufficient to govern the country, their words were sufficient to revitalize the nation, their virtue was sufficient to set an example for the world, and their knowledge was sufficient to participate in the creation and nurturing of the universe. Therefore, the rulers respected and served them, not because they possessed magical skills. The Great Yuan Dynasty initiated its reign, unifying the vast northern regions. Emperor Shizu, with his divine martial prowess, achieved the great unification. Considering how to cease the killings, overcome the violence, and lead the people to a life of benevolence and longevity, he believed that there was no better way than to promote Buddhism. Therefore, he revered Buddhism to cultivate the people's character. Because the Imperial Preceptor Phags-pa possessed the virtue of a sage, the emperor set aside his imperial dignity and showed the utmost respect between teacher and student, consulting him on the essential principles of governing the country and pacifying the people, and applying these principles to benevolent governance. Therefore, the imperial grace was vast, benefiting the four seas, and even the remote islands and peoples with unique customs were influenced by the teachings and came to offer their services. They presented white pheasants and other exotic tributes, and offered salamander cloth and other rare treasures. How could this be achieved by the mere policy of appeasement used in previous dynasties? The prosperity of the government and the far-reaching benevolence were due to the wisdom of the ruler and the assistance of virtuous ministers, but even more so to the assistance of the Imperial Preceptor. The current Emperor, succeeding to the throne, responding to Heaven and inheriting the mandate, believed that the position of Dharma was vacant for too long and the lineage of the Way was about to decline. Therefore, he had Kunga Lotsawa, the nephew of the teacher, inherit the position of Imperial Preceptor, so that he could continue to promote the Dharma, pray for Heaven to bestow five blessings, and protect the nation. At that time, there was a monk from Hexi named Kosala, who suggested to the court that Confucius governed the country by cultivating literature and education.
之功。世享廟祀。而光帝師德俟將聖師表一人。制字書以資文治之用。迪聖慮以致於變之化。其功大且遠矣。而封號未追廟享不及。豈國家崇德報功之道哉。大臣以聞。詔郡國建祠宇。歲時致享。師薩思迦人。族款氏。祖朵栗赤。當吐蕃之盛。相其君伯西海。后十餘世。皆以學德為國宗范。師生八歲。誦經數十萬言。又能約通大義。國人以為聖。故稱拔思癹。長而學富五明。故又稱班彌怛。其所師而學焉。友而問焉者。數十人。皆有盛名於時。故其所有汪不可涯矣。其所撰述皆辭嚴義偉制如佛經。國人家傳口誦。寶而畜之。夫敏者怠於博學。貴者恥于下問。才高而位重。則矜己而驕物。此人之恒也。師以生知之明。為天子師。可謂敏且貴矣。而乃博學無厭下詢遺老。人有一法不遠千里而求之。雖硁硁之諒。佼佼之庸。茍有可取無遺焉。負絕世之材。材莫大焉。處帝師之位。位莫重焉。而乃孜孜于道。循循誘物。惟恐德之不修。道之不弘。未嘗以多能自聖而有滿盈之色。曠若空谷靜若深淵。遠若雲霞。重若丘山。豈非至德。其孰能與於此哉。其道之所被。德之所及。猶杲日麗乎天。明無不照。陽和煦於物。氣無不浹。其高如天。不可階而升也。其大如海。不可航而涉也。以不言而民信。不勸而物從。所過者化。所存者神
。匪天縱之將聖。孰能與於此哉。故天子法天地尚德右功之道。著皇王之盛典。崇廟享之報宜乎。龜趺螭首刻頌遺烈昭示無極(洪)以狂斐猥承明詔。序而銘之。其銘曰。佛道弘大。洋海無際。滔天沃日。並育萬類。于彼將聖。像罔得一。推厥緒餘。以匡王國。烈烈皇祖。草昧天造。奠是南紀。功格蒼昊。天錫睿哲。俾翊我后。敦彼薄俗。化于仁厚。汪濊漏泉。波及無外。航浚梯阻。萬邦咸會。郡邪鴟揚。維鳩之競。式遏詭類。率俾吾正。赳赳武夫。蚩蚩嚚鄙。德訓所及。風振草靡。惟月之恒。惟日之升。惟師之道。罔或不承。欒欒清廉。惟時享之。有偉其貌。惟時仰之。莫高匪山。莫深匪淵。刻銘頌烈。永世無遷。
(廿八) 五臺山大普寧寺弘教大師性講主卒。公諱了性。號大林。武氏。惟古因生賜姓。胙土命氏。公之先莫詳世系。然考之命氏之原。武子姓。其後邑于宋。宋武公之後。以謚為氏。公少好學。聰睿之性。殆天啟之。依耆德安公為浮圖。既登具。歷諸講庠。探頤經論研精秘奧。始遇真覺國師。啟悟初心。既而周遊關陜河洛。歷汴汝唐鄧。放予襄漢。尋幽覽勝以博其趣。所至必訪其人。詢至道之要。其所師而學者。如柏林潭公。關輔懷公。南陽茲公。皆以義學著稱。及歸復見真覺于壟坻。逾見墻
【現代漢語翻譯】 現代漢語譯本：並非天生聖人般的將領，誰能夠參與到這樣的偉業中來呢？所以天子傚法天地，崇尚德行，重視功績的原則，撰寫皇室的盛大典章，尊崇宗廟，祭祀報答先人的功德，這是理所應當的。用龜趺螭首的石碑刻上頌詞，將先烈的功績昭示于無窮的未來。（洪）我以狂妄淺薄的才能，承蒙皇上的詔命，撰寫序言並銘刻於石碑之上。銘文如下：佛道弘大，像海洋一樣沒有邊際，它的恩澤像滔天巨浪一樣滋養萬物。在那位將要成為聖人的人，就像傳說中的象罔一樣找到了真理。推廣他的事業，用來匡扶國家。光輝偉大的皇祖，在開創基業的艱難時期，奠定了南方的基礎，他的功績與天地齊高。上天賜予英明的君主，輔佐我們的後代，使那些淳樸的民俗，轉化為仁義厚道。像汪濊的泉水一樣，恩澤遍及四方。開闢航路，架設天梯，萬國都來朝拜。郡中的邪惡就像鴟鳥一樣囂張，像斑鳩一樣爭鬥。我們要遏制這些邪惡的勢力，使他們都歸順於正道。雄赳赳的武夫，愚昧無知的百姓，在德行的教化下，像風吹過草地一樣紛紛倒伏。像月亮一樣恒久，像太陽一樣升起，老師的教導，沒有人敢不遵從。廉潔奉公的官員，要按時給予獎賞，有偉大功績的人，要按時給予敬仰。沒有比山更高的，沒有比深淵更深的，將這些功績刻在石碑上，永遠不會改變。 （廿八）五臺山大普寧寺弘教大師性講主圓寂。大師法名了性，字大林，武氏。因為古因生被賜姓，分封土地而命氏。大師的先祖世系已經無法詳細考證。但是考察命氏的起源，武是子姓。他們的後代在宋國建都。是宋武公的後代，用謚號作為姓氏。大師從小就喜歡學習，聰慧的天性，大概是上天賦予的。跟隨耆德安公出家為僧。受具足戒后，遊歷各個講經場所，探究經論，研究精深的奧秘。最初遇到真覺國師，開啟了最初的覺悟。之後周遊關中、陜西、河南一帶，經過汴州、汝州、唐州、鄧州，放眼襄陽、漢水一帶。尋訪幽靜的地方，觀賞美好的景色，以此來增長自己的趣味。每到一處，必定拜訪當地的名人，詢問至高之道的要義。他所師從和學習的人，比如柏林潭公、關輔懷公、南陽茲公，都是以義學而聞名。等到返回后，再次在壟坻拜見真覺國師，更加敬佩他的高尚品德。
【English Translation】 English version: Who, if not a divinely endowed sage-general, could participate in such a great undertaking? Therefore, the Son of Heaven emulates Heaven and Earth, values virtue, and emphasizes the merits of achievements, composing grand imperial canons, honoring ancestral temples, and offering sacrifices to repay the merits of ancestors, which is only proper. Engraving eulogies on steles with tortoise pedestals and dragon heads, proclaiming the achievements of the martyrs to the infinite future. (Hong) I, with my foolish and shallow talents, have received the imperial decree to write a preface and inscribe it on the stele. The inscription reads: The Buddha's path is vast and boundless like the ocean, its grace nourishes all things like a滔天巨浪(tao tian ju lang, gigantic waves). That person who will become a sage, like the legendary 象罔(xiang wang, a mythical creature) found the truth. Promoting his cause to support the kingdom. The glorious and great imperial ancestors, in the difficult period of founding the dynasty, laid the foundation for the South, their merits are as high as Heaven and Earth. Heaven bestowed an enlightened monarch to assist our descendants, transforming those simple customs into benevolence and kindness. Like the spring of 汪濊(wang hui, a place name), grace extends to all directions. Opening up sea routes and building ladders, all nations come to pay tribute. The evil in the county is as rampant as 鴟(chi, owl), competing like 鳩(jiu, dove). We must curb these evil forces and make them submit to the right path. The valiant warriors, the ignorant people, under the education of virtue, fall like grass in the wind. As constant as the moon, as rising as the sun, the teacher's teachings, no one dares not to obey. Honest and upright officials should be rewarded on time, and those with great achievements should be admired on time. There is nothing higher than the mountain, nothing deeper than the abyss, and these merits are engraved on the stele and will never change. (28) The Hongjiao Master Xing, the lecturer of the Dapuning Temple on Mount Wutai, passed away. The master's dharma name was Liaoxing, his style name was Dalin, and his family name was Wu. Because Gu Yin was given the surname, and the land was divided and named. The master's ancestral lineage can no longer be traced in detail. However, examining the origin of the naming, Wu is the Zi surname. Their descendants established their capital in the Song state. They are descendants of Duke Wu of Song, using the posthumous title as the surname. The master liked to study since he was young, and his intelligent nature was probably given by heaven. He became a monk under the tutelage of Qide Angong. After receiving the full precepts, he traveled to various preaching places, exploring the scriptures and studying the profound mysteries. He first met the True Enlightenment National Teacher, who opened the initial enlightenment. After that, he traveled around Guanzhong, Shaanxi, and Henan, passing through Bianzhou, Ruzhou, Tangzhou, and Dengzhou, looking at Xiangyang and the Han River. Visiting quiet places and admiring beautiful scenery to increase his interest. Wherever he went, he would visit local celebrities and ask about the essentials of the supreme path. The people he followed and studied from, such as Bailin Tangong, Guanfu Huaigong, and Nanyang Zigong, were all known for their righteousness. When he returned, he met the True Enlightenment National Teacher again in Longdi, and admired his noble character even more.
仞之高。堂室之奧。乃曰。佛法司南其在茲乎。后從真覺至臺山。真覺歿北遊燕薊。晦跡魏闕之下。悠悠如處江海之上。與世若相忘焉。然以懷壁之美被褐而莫掩。名既喧于眾口。聲遂聞於九重。會萬寧既建。詔公居之。至大中太后創寺臺山。寺曰普寧。以茲擅天下之勝。住持之寄。非海內之望。莫能勝之。故以命公。公居此山十有餘年而歿。公為人剛毅。頗負氣節。不能俯仰隨世嬪悅於人。雖居官寺。未嘗至城府造權貴之門。或謂公少和氣。公曰。予以一芥苾芻。天子不以人之微處之大寺。惟竭誠夙來匪懈。圖以報國而已。夫何求哉。必有臧倉毀鬲之言。蓋亦營營青蠅止於棘樊耳。顧予命之不遭。道之不行。納履而去之。何往而不得於道乎。時國家尊寵西僧其徒甚盛。出入騎從擬跡王公。其人赤毳峨冠岸然自居。諸名德輩莫不為之致禮。或磬折而前。摳衣接足丐其按頂。謂之攝受。公獨長揖而已。或謂公傲。公曰。吾敢慢於人耶。吾聞君子愛人以禮。何可茍屈其節而巽于床自取卑辱乎。且吾于道。于彼何求哉。彼以其勢自大而倨。吾茍為之屈焉。非諂則佞也。焉有君子而為佞諂之行哉。識者壯其氣。以謂如佛印元公之遇高麗王子。可謂識大體而得乎禮矣。至治元年九月三日。歿于普寧寺。既火化以舍利。塔于竹林之
【現代漢語翻譯】 現代漢語譯本 像仞一樣高，像堂室一樣深邃。於是說，佛法的指南就在這裡嗎？後來跟隨真覺禪師到了臺山。真覺禪師去世后，（他）北遊燕地和薊地，隱姓埋名于朝廷之下，悠閒自在如同身處江海之上，與世人好像互相遺忘一樣。然而，因為懷有美玉，即使穿著粗布衣服也無法掩蓋（他的光芒）。名聲已經喧囂于大眾之口，聲譽也傳到了朝廷。恰逢萬寧寺建成，皇帝下詔讓他居住在那裡。到了大中太后建立普寧寺于臺山，這座寺廟以其獨佔天下的勝景，住持的重任，如果不是海內眾望所歸的人，不能勝任。所以用命令的方式讓他擔任。他在這座山裡住了十多年而去世。他為人剛毅，頗有氣節，不能夠卑躬屈膝，順應世俗，討好別人。即使住在官寺里，也未曾到城府拜訪權貴之門。有人說他缺少和氣，他說：『我作為一個普通的比丘（Bhiksu，佛教出家男子），天子不因為我的微不足道而讓我居住在大寺廟裡，我只是竭盡誠意，早來晚歸，不敢懈怠，圖謀用來報效國家罷了。還有什麼別的要求呢？』必定會有像臧倉毀壞鬲（一種炊具）一樣的言論，大概也是像那些營營嗡嗡的青蠅停留在荊棘籬笆上罷了。只是我命運不好，道義不能推行，穿上鞋子離開這裡，到哪裡不能合乎道義呢？當時國家尊崇西方的僧人，他們的徒弟非常多，出入騎馬跟隨的人像王公一樣。那些人穿著紅色的毛織衣服，戴著高高的帽子，傲然自居。很多有名望的僧人都向他們行禮，或者彎腰向前，拉起衣服的下襬，接觸他們的腳，乞求他們按頂，稱之為攝受。他唯獨只是長作揖而已。有人說他傲慢，他說：『我敢於輕慢別人嗎？我聽說君子用禮來愛人，怎麼可以茍且地屈節，卑順地在床下自取卑辱呢？況且我對於道，對於他們有什麼要求呢？他們因為他們的權勢而自大傲慢，我如果向他們屈服，不是諂媚就是奸佞。哪裡有君子做出奸佞諂媚的行為呢？』有見識的人讚賞他的氣節，認為他像佛印元公遇到高麗王子一樣，可以說是識大體而合乎禮儀了。至治元年九月初三，在普寧寺去世。火化后得到舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨），建塔于竹林之中。
【English Translation】 English version As high as a 'ren' (仞, a unit of length), as profound as the inner chambers of a hall. Thus it is said, is the compass of the Buddha-dharma here? Later, he followed True Awareness (Zhenjue) to Mount Tai. After True Awareness passed away, he traveled north to Yan and Ji (燕薊, ancient regions in northern China), concealing his tracks beneath the imperial court, leisurely as if upon the rivers and seas, seemingly forgotten by the world. However, possessing the beauty of a jade, it could not be hidden even under coarse clothing. His name became known among the masses, and his reputation reached the imperial court. Coinciding with the completion of Wan'ning Monastery, the emperor ordered him to reside there. Later, the Empress Dowager Dazhong established Puning Monastery on Mount Tai. This monastery, with its unparalleled scenic beauty, required a resident abbot who was highly respected throughout the country. Therefore, he was appointed to the position. He resided on this mountain for more than ten years before passing away. He was a man of fortitude and integrity, possessing a strong sense of principle, unable to be obsequious, to conform to the world, or to please others. Even while residing in a government-supported monastery, he never visited the city to call upon the doors of powerful officials. Some said he lacked amiability. He replied, 'I am merely a humble Bhiksu (Bhiksu, a Buddhist monk). The emperor, not considering my insignificance, has placed me in a great monastery. I only exert my sincerity, arriving early and retiring late, without懈怠 (xièdài, laxity), intending to repay the country. What else should I seek?' There will surely be words like Zang Cang's destruction of the 'li' (鬲, an ancient cooking vessel), but these are merely like buzzing green flies stopping on thorny fences. It is only that my fate is not met, and the Dao (道, the Way) cannot be practiced. Putting on my shoes and leaving, where can I not find the Dao? At that time, the state revered Western monks, and their followers were numerous, their comings and goings with retinues resembling princes and dukes. These people, wearing red woolen garments and tall hats, held themselves aloof. Many renowned monks paid them respects, some bowing deeply, pulling up their robes, touching their feet, and begging them to touch their heads, calling it '攝受' (sheshou, to embrace and receive). He alone merely offered a long bow. Some said he was arrogant. He replied, 'Dare I be disrespectful to others? I have heard that a gentleman loves others with propriety. How can I casually bend my principles and humbly debase myself beneath the bed, inviting humiliation? Moreover, what do I seek from them in terms of the Dao? They are arrogant and haughty because of their power. If I were to submit to them, it would be either flattery or sycophancy. How can a gentleman engage in sycophantic behavior?' Those with discernment admired his integrity, considering him like the monk Foyin Yuangong meeting the Goryeo prince, saying he understood the greater good and adhered to propriety. On the third day of the ninth month of the first year of the Zhizhi era, he passed away at Puning Monastery. After cremation, his Śarīra (Śarīra, Buddhist relics, usually referring to the remains of high monks after cremation) were enshrined in a pagoda in the Bamboo Grove.
墟。
(廿九 壬戌) 故榮祿大夫司徒大玉山普安寺住持。幻堂嚴講主卒。公康氏成紀人。諱寶嚴。字士威。號幻堂。父某以罹喪亂棄俗為僧。昆弟六人。公其季也。少以邁往之氣不樂處俗。與其弟金剃染。從佛求出世之道。每逢名德啟講。必往聽而問焉。嘗謂學而不思。思面不學。君子所憂。雖通其說而不通其宗是學而不思也。豈稱達者哉。況文字之學。守株像跡惑于多岐。焉能涉同歸之海。造圓頓之奧乎。聽其說固辯矣。觀其所得則未也。於是既問而學之。以博其趣而益致其思焉。是其所以造詣。蓋得之系表。故其講說深有宗通理味。後嗣真覺國師。傳賢首宗教。以師承既高見解益明。其方寸之地。湛如止水。瑩若明鏡。物我相形。輒影見於中。雖以天資之高而德器之美。抑亦師友玉琢蘭薰而致及真覺以詔居大白馬寺。公與金從至洛汭。及居大萬聖佑國寺。又從至臺山。真覺歿。詔以公繼其位。后公以太后詔居大普安寺。詔以金繼公居佑國寺。公于至治二年七月某日歿。年五十有一。詔復以金居普安寺。金以公之喪葬東封谷之口。建塔以修祀事焉。
(三十 癸亥) 至治三年八月十四日。天目山中峰卒。敕謚普應國師法雲之塔。奎章學士虞集奉敕撰銘。其略云。天目之山有師子巖。高峰妙禪師居
【現代漢語翻譯】 現代漢語譯本 （廿九 壬戌）前榮祿大夫、司徒、大玉山普安寺住持幻堂嚴講主圓寂。講主康氏，成紀人，法名寶嚴，字士威，號幻堂。他的父親因為遭遇戰亂而拋棄世俗出家為僧。康氏有兄弟六人，講主是最小的。他從小就胸懷大志，不喜歡過世俗生活，與他的弟弟金一起剃度出家，尋求超脫塵世的佛法。每當有名望的僧人開講佛法，他必定前去聽講並提問。他曾說：『只學習而不思考，只思考而不學習，是君子所擔憂的。即使通曉了理論，卻不明白其根本宗旨，這是隻學習而不思考。』這樣的人怎能稱得上是通達的人呢？更何況文字之學，如同守株待兔，按圖索驥，容易被繁雜的表象所迷惑，又怎能到達殊途同歸的真理之海，領悟圓融頓悟的奧妙呢？聽聞其理論固然明辨了，但觀察其所得卻未必如此。因此，他既虛心求教，又勤于思考，以廣泛學習來拓展見識，更加致力於深入思考。這就是他之所以能達到精深境界的原因，大概是因為他注重探求事物的本質。所以他的講說深刻而富有宗門的通達和義理的精髓。後來他繼承了真覺國師的衣缽，傳揚賢首宗的教義。因為師承高妙，見解也更加明晰。他的內心，平靜如止水，明亮如鏡子，外物與自我相互映照，都能清晰地顯現在心中。即使他天資聰穎，品德高尚，也離不開師友的精心雕琢和薰陶，最終才得以追隨真覺國師居住在大白馬寺。講主和他的弟弟金跟隨真覺國師到了洛汭，後來又居住在大萬聖佑國寺，之後又跟隨到了五臺山。真覺國師圓寂后，朝廷下詔讓講主繼承他的位置。後來，太后下詔讓講主居住在大普安寺，又下詔讓金繼承講主的位置，居住在佑國寺。講主于至治二年七月的某一天圓寂，享年五十一歲。朝廷又下詔讓金居住在普安寺。金將講主安葬在東封谷的入口處，建造佛塔以供奉祭祀。 （三十 癸亥）至治三年八月十四日，天目山中峰禪師圓寂，朝廷追諡為普應國師法雲之塔。奎章學士虞集奉旨撰寫銘文。銘文大略是說：天目山有師子巖，高峰妙禪師居住於此。
【English Translation】 English version (29th, Renxu Year) The late Ronglu Grand Master, Situ, and Abbot of Puan Temple on Mount Dayu, the lecturer Yantang Yan, passed away. The lecturer, Kang by surname, was a native of Chengji, with the Dharma name Baoyan, courtesy name Shiwei, and sobriquet Yantang. His father, due to the chaos of war, abandoned secular life and became a monk. Kang had six brothers, and the lecturer was the youngest. From a young age, he possessed lofty aspirations and disliked secular life. He and his younger brother Jin were tonsured and ordained, seeking the path of liberation from the world through Buddhism. Whenever renowned monks gave lectures, he would always attend, listen, and ask questions. He once said: 'To learn without thinking, and to think without learning, is what a gentleman worries about. Even if one understands the theory but does not grasp its fundamental principle, this is learning without thinking.' How can such a person be called enlightened? Moreover, the study of texts is like waiting for a rabbit by a tree stump, or seeking a horse by following its tracks, easily misled by complex appearances. How can one reach the sea of truth where different paths converge, and comprehend the profoundness of perfect and sudden enlightenment? Hearing the theory is certainly discerning, but observing what one gains is not necessarily so. Therefore, he both humbly sought instruction and diligently contemplated, broadening his knowledge through extensive learning and dedicating himself to deep thinking. This is why he was able to reach a profound state, probably because he focused on exploring the essence of things. Therefore, his lectures were profound and rich in the understanding of the sect and the essence of the doctrine. Later, he inherited the mantle of National Teacher Zhenjue, propagating the teachings of the Xianshou School. Because his lineage was sublime, his understanding became even clearer. His mind was as calm as still water, as bright as a mirror, reflecting external objects and the self, all clearly appearing within. Even with his high innate talent and noble character, he could not have achieved this without the careful cultivation and influence of teachers and friends, ultimately following National Teacher Zhenjue to reside at the Great White Horse Temple (Dabaima Temple). The lecturer and his brother Jin followed National Teacher Zhenjue to Luorui, and later resided at the Great Wansheng Youguo Temple, and then followed him to Mount Wutai. After National Teacher Zhenjue passed away, the court issued an edict for the lecturer to succeed his position. Later, the Empress Dowager issued an edict for the lecturer to reside at the Great Puan Temple, and also issued an edict for Jin to succeed the lecturer's position, residing at Youguo Temple. The lecturer passed away on a certain day in July of the second year of Zhizhi, at the age of fifty-one. The court again issued an edict for Jin to reside at Puan Temple. Jin buried the lecturer at the entrance of Dongfeng Valley, building a pagoda to enshrine and commemorate him. (30th, Guihai Year) On the fourteenth day of August in the third year of Zhizhi, Zen Master Zhongfeng of Mount Tianmu passed away. The court posthumously honored him with the title 'National Teacher Puying, Pagoda of Dharma Cloud'. The Academician of the Kui Zhang Hall, Yu Ji, was ordered to write an inscription. The inscription roughly says: 'On Mount Tianmu is the Lion Rock (Shizi Yan), where Zen Master Gaofeng Miao resided.'
之。設死關以辨決。參學之士望崖而退者眾矣。得一人曰本公是為中峰和上。師生有異徴。為童兒嬉戲必為佛事。稍長閱經教然指臂。求佛甚切。晝夜彌勵。困則首觸柱以自儆。期必得乃已。及入死關密叩心要。誦金剛經。至荷擔如來阿耨多羅三藐三菩提處。恍然開悟。自謂所證未極。勵精勤苦咨訣無怠。及觀流泉乃大發明。師亦閟而不聞。自是說法無礙。高峰將戢化權。遂書真贊屬諸師云我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。其授受不虛若此。著書若干卷。行於世。仁宗皇帝聞而聘之。不至。制金紋伽黎衣賜之。號之佛慈圓照廣惠禪師。賜師子院。名曰正宗禪寺云云。師諱明本。宋景定癸亥歲生錢塘孫氏。年六十一。僧臘三十五。化于其山之東岡。
是年四月賜瀛國公合尊死於河西○詔僧儒金書藏經○八月四日上崩。
(甲子) 改泰定。
(丁卯) 帝師公哥羅於十月某日涅槃。
(戊辰) 九月十四日即位。年改致和為天曆元年○(禮公哥羅亦中納思監臧班臧卜文國公為師。是年革行宣政院設立十六處廣教總管府以攝僧)。
(己巳) 敕建崇禧萬壽寺于蔣山。
(庚午) 改至順元年○詔改建康為集慶路○敕建大龍翔集慶寺。
(壬申) 亦輦真
【現代漢語翻譯】 現代漢語譯本： 他設立了『死關』（一種極端的修行方式）來辨別和決斷。許多參學的僧人望而卻步。只有一位名叫本公的人，成爲了中峰和尚。他的出生帶有奇異的徵兆，小時候玩耍時必定模彷彿事。長大后閱讀經書，燃指供佛，求佛之心非常懇切。日夜精進，疲憊時就用頭撞柱子來警醒自己，立誓一定要有所得才罷休。進入『死關』后，秘密地探求心要，誦讀《金剛經》。當讀到『荷擔如來阿耨多羅三藐三菩提』（承擔如來無上正等正覺）之處時，忽然開悟。但他認為自己所證悟的還不夠徹底，更加努力勤奮地請教，不敢懈怠。後來觀看流動的泉水時，才有了更大的領悟。他的老師也對此秘而不宣。從此以後，他說法時沒有任何障礙。高峰禪師將要結束他的教化權柄時，於是寫下真贊囑託給諸位禪師說：『我的相貌不可思議，佛祖都不能看清。唯獨允許不成器的弟子，見到了半邊鼻子。』他的傳授是如此真實不虛。他著書若干卷，流傳於世。仁宗皇帝聽說了他的事蹟后，聘請他，但他沒有去。皇帝於是製作了金紋袈裟賜給他，賜號為佛慈圓照廣惠禪師，賜予師子院，命名為正宗禪寺等等。禪師名諱明本，宋景定癸亥年出生于錢塘孫氏，享年六十一歲，僧臘三十五年，在他的山之東岡圓寂。 這年四月，賜瀛國公合尊死於河西。詔令僧人和儒士用金字書寫藏經。八月四日，皇上駕崩。 （甲子年）改年號為泰定。 （丁卯年）帝師公哥羅於十月某日涅槃。 （戊辰年）九月十四日即位。改年號致和為天曆元年。（禮遇公哥羅亦中納思監臧班臧卜文國公為師。這年革除宣政院，設立十六處廣教總管府來管理僧侶）。 （己巳年）敕令在蔣山建造崇禧萬壽寺。 （庚午年）改年號為至順元年。詔令改建康為集慶路。敕令建造大龍翔集慶寺。 （壬申年）亦輦真
【English Translation】 English version: He established a 『death retreat』 (an extreme practice) to discern and decide. Many monks who came to study retreated at the edge. Only one person named Ben Gong became the Zhongfeng (Central Peak) Monk. His birth had unusual signs. As a child, when playing, he would always imitate Buddhist rituals. When he grew older, he read scriptures, burned his fingers as an offering to the Buddha, and his desire to seek the Buddha was very earnest. He was diligent day and night, and when tired, he would hit his head against a pillar to remind himself, vowing to achieve enlightenment. After entering the 『death retreat,』 he secretly sought the essential teachings and recited the Diamond Sutra. When he reached the part about 『bearing the burden of Anuttara-Samyak-Sambodhi of the Tathagata』 (承擔如來阿耨多羅三藐三菩提), he suddenly attained enlightenment. However, he felt that his enlightenment was not yet complete, so he worked even harder and diligently sought advice without懈怠. Later, when watching the flowing spring, he had a greater realization. His teacher also kept this a secret. From then on, he had no obstacles in expounding the Dharma. When Zen Master Gaofeng was about to end his teaching authority, he wrote a true eulogy and entrusted it to the Zen masters, saying: 『My appearance is inconceivable, even the Buddhas and ancestors cannot see it clearly. Only the unworthy disciple is allowed to see half of my nose.』 His transmission was so true and not false. He wrote several volumes of books, which were circulated in the world. Emperor Renzong heard of his deeds and invited him, but he did not go. The emperor then made a gold-patterned kasaya (袈裟) and bestowed it upon him, bestowing the title of Buddha Compassionate Perfect Illumination Vastly Benevolent Zen Master, and bestowed the Lion Courtyard, naming it the Orthodox Zen Temple, and so on. The Zen master's name was Mingben, born in the year Guihai of the Jingding era of the Song Dynasty in the Sun family of Qiantang. He lived to be sixty-one years old, with thirty-five years as a monk, and passed away on the east ridge of his mountain. In the fourth month of this year, Yingguo Gong Hezun was granted death in Hexi. An edict was issued for monks and Confucians to write the Tripitaka in gold letters. On the fourth day of August, the Emperor passed away. (Jiazi year) The reign title was changed to Taiding. (Dingmao year) Imperial Preceptor Gongge Luo entered Nirvana on a certain day in October. (Wuchen year) He ascended the throne on the fourteenth day of September. The reign title Zhihe was changed to the first year of Tianli. (Gongge Luoyi Zhongnasi Jian Zangban Zangbu Wenguo Gong was honored as the teacher. In this year, the Xuanzheng Yuan was abolished, and sixteen Guangjiao Zongguan Fu were established to manage the Sangha). (Jisi year) An imperial order was issued to build Chongxi Wanshou Temple on Jiang Mountain. (Gengwu year) The reign title was changed to Zhishun first year. An edict was issued to change Jiankang to Jiqing Road. An imperial order was issued to build the Great Dragon Soaring Jiqing Temple. (Renshen year) Yilianzhen
班皇帝九月即位。
(三十一) 大都妙善寺比丘尼舍藍藍八哈石卒。師諱舍藍藍。高昌人。其地隸北庭。其地好佛。故為苾芻者多。太祖皇帝龍飛漠北。其王率所部以從。帝嘉其義。處之諸國君長之上。待以子婿之禮。海都之叛國人南徙。師始八歲。從其親至京師。入侍中宮真懿順聖皇后。愛其明敏恩顧尤厚。成宗之世。事皇太后于西宮。以侍從既久勤勞之多。詔禮帝師迦羅斯巴斡即兒為師。剃染為尼。服用之物皆取給於官。又胝宮官例繼以既廩。武宗繼統。仁宗以太弟監國。師朝夕于太后之側入而侍出而從。所言必聽。所諫必從。眷寵之隆。猶子侄焉。內而妃主外而王公。皆敬以師禮。稱曰八哈石。北人之稱八哈石。猶漢人之稱師也。仁宗之世。師以桑榆晚景。自謂出入宮掖數十餘年。凡歷四朝事三后。寵榮兼至。志願足矣。數請靜退居於宮外。求至道以酬罔極。太后弗聽。力辭弗已。詔居。妙善寺。以時入見。賜予之物不可勝紀。師以其物。創寺于京師。曰妙善。又建寺于臺山。曰普明。各置佛經一藏。恒業有差。又以黃金繕寫番字藏經般若八千頌五護陀羅尼十餘部及漢字華嚴楞嚴畏元字法華金光明等經二部。又于西山重修龍泉寺。建層閣于蓮池。于吐蕃五大寺高昌國旃檀佛寺京師萬安等。皆貯鈔幣。以
【現代漢語翻譯】 現代漢語譯本： 班皇帝九月即位。
（三十一）大都妙善寺比丘尼舍藍藍八哈石（Baha Shi，意為老師）圓寂。法師名諱舍藍藍，是高昌人。高昌隸屬於北庭，那裡的人民崇尚佛教，因此成為僧侶的人很多。太祖皇帝在漠北興起，高昌國王率領他的部眾歸順。太祖皇帝讚賞他的忠義，將他置於各國君長之上，以子婿之禮相待。海都叛亂時，高昌人民向南遷徙。法師八歲時，跟隨親人來到京師，入宮侍奉中宮真懿順聖皇后。皇后喜愛她的聰慧敏捷，對她格外恩寵。成宗時期，法師在西宮侍奉皇太后。因為侍奉時間長久，操勞很多，皇帝下詔讓她拜帝師迦羅斯巴斡即兒（Kha-luo-si-ba Wo-ji-er）為師，剃度為尼。她的衣食用度都由官府供給，並且按照宮廷慣例，繼續供給她俸祿。武宗繼位后，仁宗以太弟身份監國，法師早晚都在太后身邊侍奉，進出都跟隨。她所說的話一定被聽取，她所勸諫的事情一定被採納。受到的寵愛非常深厚，就像對待自己的子侄一樣。無論是後宮的妃嬪公主，還是朝廷的王公大臣，都以對待老師的禮節尊敬她，稱她為八哈石（Baha Shi）。北方人稱呼八哈石（Baha Shi），就像**稱呼老師一樣。仁宗時期，法師覺得自己年事已高，自認為出入宮廷幾十年，經歷了四個朝代，侍奉了三位皇后，得到的寵愛和榮耀已經足夠了，希望能夠安靜地退居到宮外，尋求至高的佛道來報答皇恩。太后不同意，法師極力請求，最終得到允許，居住在妙善寺，按時入宮覲見。皇帝賞賜的物品數不勝數。法師用這些財物，在京師建立了妙善寺，又在五臺山建立了普明寺，各自安置了一部佛經，並安排了固定的僧人負責寺院的事務。她還用黃金抄寫了番字藏經《般若八千頌》、《五護陀羅尼》等十餘部，以及漢字《華嚴經》、《楞嚴經》、《畏元字法華經》、《金光明經》等兩部。又在西山重修了龍泉寺，在蓮花池上建造了樓閣。在吐蕃的五大寺、高昌國的旃檀佛寺、京師的萬安寺等寺廟，都存放了鈔幣，以供使用。
【English Translation】 English version: The Emperor Ban ascended the throne in the ninth month.
(Thirty-one) Bhikshuni Shelanlan Baha Shi (Baha Shi, meaning teacher) of Miaoshan Temple in Dadu passed away. The master's name was Shelanlan, a native of Gaochang. Gaochang was under the jurisdiction of Beiting, and its people revered Buddhism, so many became monks. When Emperor Taizu rose in Mobei, the King of Gaochang led his people to submit. The Emperor praised his loyalty and righteousness, placing him above the rulers of other countries, treating him with the courtesy of a son-in-law. When Haidu rebelled, the people of Gaochang migrated south. The master, at the age of eight, followed her relatives to the capital, entering the palace to serve Empress Zhenyi Shunsheng of the Central Palace. The Empress loved her intelligence and quickness, and showed her special favor. During the reign of Emperor Chengzong, she served the Empress Dowager in the West Palace. Because of her long service and much hard work, the Emperor decreed that she should take the Imperial Teacher Kha-luo-si-ba Wo-ji-er as her teacher and be ordained as a nun. Her clothing and provisions were all supplied by the government, and according to palace custom, she continued to receive her salary. When Emperor Wuzong succeeded to the throne, Emperor Renzong, as the Crown Prince, supervised the state. The master served the Empress Dowager morning and evening, attending her in and out. Her words were always listened to, and her advice was always followed. The favor she received was very deep, like that of a nephew or niece. Whether it was the concubines and princesses of the inner palace, or the princes and ministers of the outer court, all respected her with the etiquette of a teacher, calling her Baha Shi. The northerners called Baha Shi, just as ** called teacher. During the reign of Emperor Renzong, the master felt that she was old, and believed that she had entered and left the palace for decades, experienced four dynasties, and served three empresses. The favor and glory she had received were enough, and she hoped to retire quietly outside the palace, seeking the supreme Buddhist path to repay the imperial grace. The Empress Dowager did not agree, but the master pleaded earnestly, and was finally allowed to reside in Miaoshan Temple, visiting the palace on time. The items bestowed by the Emperor were countless. The master used these funds to establish Miaoshan Temple in the capital, and also built Puming Temple on Mount Wutai, each housing a collection of Buddhist scriptures, and arranging for fixed monks to be responsible for the affairs of the temple. She also used gold to transcribe more than ten copies of the Tibetan scriptures, such as the 'Prajnaparamita in Eight Thousand Lines' and the 'Five Protective Dharanis', as well as two copies of the Chinese scriptures, such as the 'Avatamsaka Sutra', the 'Surangama Sutra', the 'Vimalakirti Sutra', and the 'Golden Light Sutra'. She also rebuilt Longquan Temple in the Western Hills, building pavilions on the lotus pond. In the five major temples of Tibet, the Sandalwood Buddha Temple of Gaochang, and the Wan'an Temple in the capital, she stored banknotes for use.
給然燈續明之費。又制僧伽黎文數百。施番漢諸國之僧。其書寫佛經。凡用金數萬兩。創寺施捨所用幣數以萬計。其積而能散。施予不吝。期積福于來生。必至於佛地者。皆人所不能也。英宗之明。以其有靜退之高眷遇尤至。每稱之賢以為知幾。文宗即位今皇太后居中宮以皇妣魯國太長公主。愛重於師有兄弟之。義尤加敬焉。至順三年二月廿一日歿。年六十四。葬南城之陽。賜號真凈妙惠大師。
(三十二) 臨壇大德律師汶公卒。姓張氏。諱惠汶。歸德之偃武人也。驅烏之歲。依耆宿釭公為浮圖。二十而進具。從大德溫公受菩薩戒。嗣法壇主恩公。既而行業日隆道益著。從學者益眾。佛制凡為苾芻。雖大節不虧而細行必謹。非法不服非時不食。居處動作皆有軌則。所以戒昏墮而防逸德也。公齋戒既嚴。護衣惟謹。雞鳴而興坐以待旦。幹幹終日惟佛是念。雖道行旅宿三衣一缽必與身俱。制行雖高而無矯飾之節。操存雖固而無詭徼之跡。是以言而人莫不信。動而人莫不敬。兩河之間三監舊邑從化者。蓋以萬數。緇素相率而求戒法者。幢幢接跡於途。承一訓言莫不歡心。感戴說法數十餘年。升壇授戒四十餘會。大臣接以師敬之禮。至順三年十一月廿二日歿。年七十有三。
(癸酉) 今上皇帝萬萬歲 六月初
【現代漢語翻譯】 現代漢語譯本 捐助用於點亮然燈的費用，又製作了數百件僧伽黎（Samghati，僧侶的袈裟）文，施捨給番（少數民族地區）漢（漢族地區）各地的僧侶。他用於書寫佛經的黃金，總計達數萬兩。他建立寺廟和施捨所用的錢幣，數以萬計。他積攢財富又能散財，施捨毫不吝嗇，期望在來世積累福報，必定能到達佛的境界，這些都是常人所不能做到的。英宗皇帝因為他有靜默退隱的高尚品格，給予他特別優厚的待遇，常常稱讚他賢能，認為他懂得事物的先兆。文宗皇帝即位后，當今皇太后居住在後宮，因為皇太后魯國太長公主，像對待兄弟一樣愛重和尊敬他。至順三年二月二十一日去世，享年六十四歲，安葬在南城之陽，朝廷賜予他『真凈妙惠大師』的稱號。
臨壇大德律師汶公去世。他姓張，名惠汶，是歸德府偃武縣人。驅烏之年，他依止耆宿釭公出家為僧。二十歲時受具足戒。跟隨大德溫公受菩薩戒。後來繼承了法壇壇主恩公的衣缽。此後，他的修行日益精進，道行也越來越顯著，跟隨他學習的人也越來越多。佛教的制度是，凡是作為苾芻（bhiksu，比丘），即使大的方面沒有虧損，小的行為也必須謹慎。不符合佛法的衣服不穿，不是吃飯的時間不吃。居住、行動都有一定的規矩，以此來戒除昏沉和防止放縱。汶公持齋守戒非常嚴格，保護袈裟非常謹慎。雞鳴時就起床，端坐著等待天亮。整天勤勉不懈，心中只有佛。即使在旅途中住宿，三衣一缽也一定隨身攜帶。他的行為雖然高尚，但沒有矯揉造作的姿態；他的操守雖然堅定，但沒有投機取巧的痕跡。因此，他說的話人們沒有不相信的，他的行為人們沒有不尊敬的。兩河之間，三監舊邑，被他感化的人，大概有數萬人。僧人和俗人相互帶領著來求受戒法的人，在路上絡繹不絕。聽到他的一句教誨，沒有不歡欣鼓舞的。他說法教化數十年，升壇授戒四十多次。大臣們用對待老師的禮節來接待他。至順三年十一月二十二日去世，享年七十三歲。
（癸酉）今上皇帝萬萬歲 六月初
【English Translation】 English version He donated funds to keep the lamps lit, and also produced hundreds of Samghati (Samghati, a monk's robe) texts, which he gave to monks in various regions of Fan (minority areas) and Han (Han Chinese areas). The gold he used to write Buddhist scriptures totaled tens of thousands of taels. The coins he used to establish temples and make donations numbered in the tens of thousands. He accumulated wealth and was able to distribute it generously, hoping to accumulate blessings in the next life and surely reach Buddhahood, which are things that ordinary people cannot do. Emperor Yingzong, because of his noble character of quiet retreat, gave him particularly favorable treatment, often praising him as virtuous and believing that he understood the omens of things. After Emperor Wenzong ascended the throne, the current Empress Dowager resided in the inner palace, because the Grand Princess of Lu, the Empress Dowager, loved and respected him like a brother. He passed away on the twenty-first day of the second month of the Zhishun third year, at the age of sixty-four, and was buried south of the city. The court bestowed upon him the title 'Great Master Zhenjing Miaohui'.
The eminent Vinaya Master Wen Gong, who presided over the ordination platform, passed away. His surname was Zhang, and his given name was Huiwen. He was a native of Yanwu County in Guide Prefecture. In the year of the Crow Expulsion, he became a monk under the venerable elder Gang Gong. At the age of twenty, he received the full ordination. He followed the eminent Master Wen Gong to receive the Bodhisattva precepts. Later, he inherited the mantle of Master En Gong, who presided over the Dharma platform. Thereafter, his practice became increasingly refined, and his conduct became more and more prominent. The number of people who followed him to study also increased. The Buddhist system is that all bhikshus (bhiksu, monks), even if they do not have shortcomings in major aspects, must be cautious in minor actions. Clothes that do not conform to the Dharma are not worn, and food is not eaten at inappropriate times. Living and actions all have certain rules, in order to eliminate drowsiness and prevent indulgence. Master Wen Gong strictly observed the precepts and was very careful in protecting his robe. He would get up at the crowing of the rooster and sit in meditation waiting for dawn. He was diligent and tireless throughout the day, with only the Buddha in his mind. Even when traveling and lodging, he would always carry his three robes and one bowl with him. Although his conduct was noble, he had no pretentious mannerisms; although his integrity was firm, he had no traces of seeking advantages through trickery. Therefore, people believed everything he said, and people respected everything he did. Between the two rivers, in the old towns of the three supervisions, the number of people who were influenced by him was probably tens of thousands. Monks and laypeople led each other to seek the Dharma of precepts, and they followed one another endlessly on the road. Upon hearing one of his teachings, there was no one who was not overjoyed. He taught the Dharma for decades and presided over forty ordination ceremonies. Ministers treated him with the respect due to a teacher. He passed away on the twenty-second day of the eleventh month of the Zhishun third year, at the age of seventy-three.
(Guiyou) May the current Emperor live for ten thousand years. Early June.
八日登寶位。改元統元年。禮請公哥兒監臧班臧卜。為帝師。
旃檀瑞像自周穆王庚寅○───┐ ┌─○二千三百二十四年
世尊示滅自周穆王壬申○─○─┤止元統元年計○─┼─○二千二百八十二年
大教東被自東漢明帝戊辰○──┘ └─○一千二百六十六年
佛祖歷代通載卷第二十二
【現代漢語翻譯】 現代漢語譯本： 八日，他登上王位，改年號為統元年。以隆重的禮節迎請公哥兒（Gongge'er）監臧班臧卜（Jianzang Ban Zangbu）作為他的帝師。 旃檀瑞像自周穆王庚寅年開始，到元統元年為止，共計二千三百二十四年。 世尊（釋迦牟尼佛）示現涅槃自周穆王壬申年開始，到元統元年為止，共計二千二百八十二年。 大乘佛教東傳自東漢明帝戊辰年開始，到元統元年為止，共計一千二百六十六年。 《佛祖歷代通載》卷第二十二
【English Translation】 English version: On the eighth day, he ascended the throne and changed the era name to 'Tongyuan'. He ceremoniously invited Gongge'er (公哥兒) Jianzang Ban Zangbu (監臧班臧卜) to be his Imperial Teacher. From the Gengyin year of King Mu of Zhou when the Sandalwood Image appeared, to the first year of the Tongyuan era, it totals 2324 years. From the Renshen year of King Mu of Zhou when the World Honored One (Shijiamuni Buddha) manifested Nirvana, to the first year of the Tongyuan era, it totals 2282 years. From the Wuchen year of Emperor Ming of the Eastern Han Dynasty when the Great Teaching (Mahayana Buddhism) spread eastward, to the first year of the Tongyuan era, it totals 1266 years. Comprehensive Records of the Buddha's Lineage, Volume 22